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الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة]ـ\nالمؤلف: محمد ناصر الدين بن الحاج نوح الألباني\nدار النشر: مكتبة المعارف\nالبلد: الرياض - المملكة العربية السعودية\nالطبعة: الأولى\nسنة الطبع: ١٤١٢ هـ / ١٩٩٢ م\nعدد الأجزاء: ١٤ مجلد (علمًا بأن كل مجلد قد ينقسم لأكثر من قسم، فمثلًا المجلد الأخير ١٤ ينقسم إلى: القسم الأول، والقسم الثاني، والقسم الثالث، وقد طبع كل قسم منهم في مجلد مستقل، فيصبح المجلد ١٤ وحده ٣ مجلدات! وهكذا) .\nالتصنيف: حديث - أحاديث ضعيفة وموضوعة\n_________\nترقيم الكتاب موافق للمطبوع كما يمكن الانتقال برقم الجزء والصفحة، أو برقم الحديث\n[أعد الكتاب للموسوعة الشاملة مجموعة متطوعين من ملتقى أهل الحديث: http://www.ahlalhdeeth.com]","vol":"1","page":1},{"text":"<span data-type=\"title\" id=toc-2>مقدمة المؤلف لهذه الطبعة الجديدة:</span>\nالحمد لله رب العالمين، والصلوات الطيِّبات على سيد المرسلين، وعلى أصحابه الغرِّ الميامين، والتابعين لهم بإحسان إلى يوم الدين.\nأما بعد؛ فهذه هي الطبعة الجديدة للمجلَّد الأول من كتابي \"سلسلة الأحاديث الضعيفة والموضوعة \" نقدمها اليوم إلى القراء الكرام، المتتبِّعين بشغَفٍ زائد في كل بلاد الِإسلام؛ لمؤلَّفاتي التي كتب الله تعالى لها القبول التام، بين الأنام، المخلصين منهم في كل مكان، رغم أنف كل حاسد أو حاقد مطعان. \" ذلِكَ مِنْ فَضْلِ اللهِ عَلَيْنا وعَلَى النَّاس ولكنَّ أكْثَرَ النَّاسِ لا يَشْكُرونَ \". \" قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ [فَبِذَلِكَ] (*) فَلْيَفْرَحُوا [هُوَ] (*) خَيْرٌ مِمَّا يَجْمَعُون \".\nوإن من هذا الفضل الِإلهيِّ أنه تعالى وفَّقني لِإخراج هذه الطبعة متميزة عن سابقاتها بزيادة فوائد عديدة؛ حديثية وفقهية، وبإضافة مصادر جديدة لبعض الأحاديث والتراجم، يعود الفضل فيها- بعد الله ﵎- لبعض إخواننا المكيِّين وغيرهم، جزاهم الله تعالى خيرًا.\nولما كان من طبيعة البشر التي خلقهم الله عليها العجز العلمي\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) سقطت من المطبوع\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"1","page":3},{"text":"المشار إليه في قوله تعالى: \"وَلَا يُحِيطُونَ بِشَيْءٍ مِن عِلْمِهِ إِلّاَ بِما شَاءَ\"؛ كانَ بدهيّا جدًّا أن لا يجمُدَ الباحث عند رأي أو اجتهاد له قديم، إذا ما بدا له أن الصواب في غيره من جديد، ولذلك نجد في كتب العلماء أقوالًا متعارضة عن الِإمام الواحد؛ في الحديث وتراجم رواته، وفي الفقه، وبخاصة عن الِإمام أحمد، وقد تميز في ذلك الِإمام الشافعي بما اشتهر عنه أن له مذهبين: قديم وحديث.\nوعليه؟ فلا يستغربنَّ القارئ الكريم تراجعي عن بعض الآراء والأحكام التي يُرى بعضها في هذا المجلد تحت الحديث (٦٥) عند الكلام على حديث: \" لا تذبحوا إلا مسنة \"، وغير ذلك من الأمثلة؛ فإن لنا في ذلك بالسلف أسوة حسنة.\nوإن مما يساعد على ذلك فوق ما ذكرت من العجز البشري- أننا نقف ما بين آونة وأخرى على مطبوعات جديدة. كانت أصولها في عالم المخطوطات أو المصورات، بعيدة عن متناول أيدي الباحثين والمحققين، إلا ما شاء الله منها لمن شاء، فيساعد ذلك مَن كان مهتمًا بالوقوف على هذه\nالمطبوعات والاستفادة منها على التحقيق أكثر من ذي قبل.\nولهذا وذاك هو السر في بروز كثير من التصحيحات والتعديلات على بعض ما يطبع من مؤلفاتي الجديدة، أو ما يعاد طبعه منها. كهذا المجلد الذي بين يديك، وينتقدني لذلك بعض الجهلة الأغرار، كذلك السقاف هداه الله.\nومن الشواهد على ذلك ما تفضل الله به علي، ووفقني إليه، أنني","vol":"1","page":4},{"text":"رفعت من هذا المجلد إلى \"الأحاديث الصحيحة\" حديثين اثنين:\nأحدهما: الذي كان في الطبعات السابقة مقرونًا برقم (١٧٦) بلفظ:\n\" كل بناء وبال على صاحبه ... \".\nفرفعته إلى \"الصحيحة\" (٢٨٣٠)، والسبب في ذلك أنني كنت قلت في راويه أبي طلحة الأسدي:\n\" لم يوثقه أحد ... \".\nوذلك ثقة مني بالحافظ ابن حجر؛ فإنه لم يحك توثيقه عن أحد، ولقوله عنه في \"التقريب \": \"مقبول \"!\nفكتب أحد إخواني المكلَّفين بالنظر في الكتاب لِإعداده لهذه الطبعة: أن الهيثمي قد أورده في كتابه: \"ترتيب ثقات ابن حبان \"، فرجعت إلى أصله: \" الثقات \"، فوجدته فيه، وتابعت البحث والتحقيق، فتبيَّن لي أنه صدوق، وأن الحافظ كان في قوله المذكور غير مصيب. كما فصلت ذلك في المجلد السادس من \"الصحيحة\"، يسر الله لنا طبعه بمنه وكرمه، كما يسر لنا طبع الخامس منه، وهو وشيك الصدور إن شاء الله تعالى.\nوالحديث الآخر (٣١٦):\n\"إن أهل الشبع في الدنيا هم أهل الجوع في الآخرة\".\nاستبدلته بغيره. كما سيأتي لأنني تذكرت أنني كنت خرجته فيما بعد في \"الصحيحة\" (٣٤٣) من طرق كما كنت نبهت هناك.\nوقد يقع مثله في غير هذين الحديثين، كما يمكن أن يقع عكس ذلك","vol":"1","page":5},{"text":"تمامًا، فرحم الله عبدًا دلَّني على خطئي، وأهدى إليَّ عيوبي. فإن من السهل على- بإذنه تعالى وتوفيقه- أن أتراجع عن خطأ تبيَّن لي وجهه، وكتبي التي تطبع لأول مرة، وما يُجَدَّد طبعُه منها أكبرُ شاهد على ذلك، ولا نذهب بالقراء بعيدًا، فبالإِضافة إلى ما سبق بيانه حول الحديثين المذكورين آنفًا فقد تراجعت عن قولي في (كنانة) راوي حديث التسبيح بالحصى: \"مجهول الحال \" إلى أنه صدوق أيضًا؛ كما سيرى القراء تحت الحديث (٨٣): \"نعم المذكر السُبحة ... \"، مع التنبيه أن حديثه بقي على ضعفه السابق؛ لتفرد راوٍ آخر به، وهو ضعيف، ورددت هناك على المصري الجاهل الذي انتصر للشيخ الحبشي في رسالة ذهب فيها إلى سنِّية التسبيح بالسبحة!\nوبهذه المناسبة أقول:\nإني أنصح كل من أراد أن يرد عليَّ- أو على غيري- ويبيًن لي ما يكون قد زلَّ بهِ قلمي، أو اشتط عن الصواب فكري، أن يكون رائده من الرد النصح والإِرشاد، والتواصي بالحق، وليس البغضاء والحسد، فإنها المستأصلة للدِّين. كما قال - ﷺ -:\n\"دبَّ إليكم داء الأمم قبلكم: البغضاء والحسد، والبغضاء هي الحالقة، ليس حالقة الشعر، ولكن حالقة الدين \".\nكما هو شأن ذوي الأهواء والبدع مع أهل الحديث وأنصار السنة في كل زمان ومكان، وكما فعل معي بالذات كثير منهم- ولا يزالون مع الأسف- كالأعظمي، والغماري، ومَن نحا نحوهم من المتعصبة الجهلة!","vol":"1","page":6},{"text":"كذاك السقاف، وقد انبرى له أخونا الحلبي بـ \" الأنوار الكاشفة\"، فلتراجع.\nوإن من المؤسف حقًا أن تسري عدوى هؤلاء المبتدعة إلى بعض مَن يُظَنُّ أنه من أهل السنة؛ لِإقامته بين ظهرانيهم، فيضع يده في يدهم، ويرفع صوته مع أصواتهم في الرد على من ينصر السنة ويتبعها، وينكرا البدعة ويحاربها، وهو الشيخ إسماعيل الأنصاري، الباحث في دار الِإفتاء في الرياض، فإن هذا الرجل يبدو أنه لشدة ما يضمر في قلبه من البغض والحقد أن السنة لا تجمعه معنا؛ لأنه من غير المعقول أن يفتري السني على أحد من أعداء السنة، فكيف يعقل أن يفتري على من كان مشهورًا بين أهل السنة بأنه من أهلها، ومُحارَبًا أشد المحاربة من أعدائها؟! فقد سبق لهذا الرجل أن كتب ضدي في مسألة الذهب المحلق، وركعات التراويح، ولم يلتزم في ذلك المنهج العلمي، بل إنه بثَّ في أثنائهِ كثيرًا من إفكه وجدله بالباطل، كما كنت كشفت عنه في ردي عليه في مقدمة \"آداب الزفاف \" طبع المكتبة الِإسلامية في عمان (١)، ومقدمة رسالتي \" قيام رمضان \" بما كنت أظن أنه يكون رادعًا له أن يعود إلى ذلك مرة أخرى، فإذا به يفجأ الناس برسالة صغيرة أسماها \"الانتصار لشيخ الِإسلام محمد بن عبد الوهاب بالرد على مجانبة الألباني فيه الصواب \"، يتهمني فيها بتهمة جديدة، ويزعم (ص ٧ و٢٥) أنني شنعت على الشيخ ﵀ وانتهكت\n_________\n(١) هذه الطبعة هي الشرعية، وأما طبعة المكتب الِإسلامي الجديدة؛ فهي غير شرعية. لأنها مسروقة عن الأولى، وحق الطبع للمؤلف يعطيه من يشاء، ويمنعه مَن لا يتقي الله، ويتلاعب بحقوق العباد، كما أن في هذه الطبعة المسروقة تصرفًا بزيادة ونقص، والله المستعان، وإليه المشتكى من فساد أهل هذا الزمان.","vol":"1","page":7},{"text":"حرمته! كما يتهمني (ص ١٥) أنني نسبت الشيخ إلى التساهل من ناحية العقيدة، وذلك كلُّه بَهْت وافتراءٌ. عامله الله بما يستحق.\nوليس غرضي في لهذه المقدمة الرد عليه في هاتين الفريتين، فقد كفاني في ذلك الأخ الفاضل علي حسن عبد الحميد الحلبي في رسالته القيمة في التعقيب على رسالة الأنصاري المذكورة، وبيان ما فيها من الأخطاء الكثيرة، وهي مطبوعة، فليرجع إليها من شاء الوقوف على الحقيقة، فإنه سيرى مع ذلك الفرق الشاسع بين رد الأنصاري وتهجمه علي، ورد صاحبنا عليه، وتأدبه معه تأدبًا لا يستحقه الأنصاري لبغيه واعتداءاته المتكررة.\nوإنما غرضي هنا أن أرد عليه انتصاره للشيخ محمد بن عبد الوهاب ﵀. الذي جعل من آداب المشي إلى المسجد أن يقول: \" اللهم إني أسألك بحق السائلين عليك، وبحق ممشاي هذا ... \" إلخ الدعاء المعروف في الحديث الآتي بيان ضعفه، والكشف عن علله برقم (٢٤)، فانتصب الشيخ الأنصاري- هداه الله- لتمشية احتجاج الشيخ محمد بن عبد الوهاب به بتقوية الحديث، والرد علي لتضعيفي إياه بأسلوب يتبين لكل ذي لب أنه لم يكن فيه باغيًا للحق، وإنما الانتصار للشخص، والتشفي ممن يحسده ويحقد عليه! وأنا ذاكر هنا بإيجاز ما اعتمد عليه في ذلك مع الكر عليه بإبطاله، فأقول:\nأولًا: قال (ص ٩):\n\"رواية الأجلاء من حفاظ الحديث دون تنبيه على علتيه ... \".\nثم سوَّد خمس صفحات (٩- ١٤) في تخريج الحديث دون فائدة","vol":"1","page":8},{"text":"تذكر؛ لأنهم جميعًا أخرجوه من الطريق المعلول!\nثم أعاد كلامه هذا في الصفحة (١٥) !\nوهو يعني بذلك أن سكوت هؤلاء الأجلاء قدوة حسنة للشيخ محمد ابن عبد الوهاب في سكوته عن الحديث!\nوليس يخفى على كل ناشئ في هذا العلم أن هذا من أبطل الباطل. لأن لازِمَه أن أئمة الحديث كأصحاب السنن والمسانيد وغيرها إذا ساقوا الأحاديث بأسانيدهم ساكتين عنها أنه لا علة فيها! فهل يقول بهذا من رزقه الله ذرة من العلم، أو الخشية من الله \" أَمْ عَلى قُلوبٍ أقْفالُها\"؟\nوأهل العلم يعلمون أن المحدِّثين إذا ساقوا الأحاديث بأسانيدها فقد برئت ذمتهم، ورُفعت المسؤولية عنهم، ولو كان فيها أحاديث ضعيفة؛ بل موضوعة، وليس كذلك من ساق الحديث دون إسناده، فعليه أن يبين حاله مقابل حذفه لِإسناده، وبخاصة إذا ساقه محتجًا به، ولو ذكر من أخرجه كما يفعل بعض الفقهاء المتأخرين، فأين هذا من صنيع المحدثين؛ الناصحين للأمة بروايتهم الأحاديث بأسانيدها التي تكشف عن مراتبها؟!\nثانيًا: قال (ص ١٧):\n\"تقوية بعض روايات الحديث، والجواب عن إعلاله بعطية وفضيل \".\nوخلاصة جوابه يعود إلى أمرين:\nالأول: تقوية حال عطية!","vol":"1","page":9},{"text":"والآخر: تحسين الحافظ وغيره للحديث!\n١- وجوابي عن الأول: أنه اعتمد في ذلك على قول الحافظ في \" تخريج أحاديث الأذكار\":\n\"ضَعْفُ عطية إنما جاء مِن قِبَل التشيع، ومِن قِبَل التدليس، وهو في نفسه صدوق، وقد أخرج له ... \"، وذكر بعض أصحاب السنن وغيرهم (١) .\nوقد تعامى الأنصاري عن حقيقتين علميتين هامتين. كما فعل قبله الكوثري وغيره من المتعصبة وأهل الأهواء؛ كما سيأتي في الكتاب:\nالحقيقة الأولى: تضعيف، الجمهور لعطية من المتقدمين والمتأخرين، بل وإجماع المتأخرين منهم على ذلك. كالنووي، وابن تيمية، وغيرهم مما هو مذكور في رسالتي \"التوسل \" (ص ٩٤)، ونقل إجماعهم على ذلك أعلم الناس بالتراجم، وهو الحافظ الذهبي في \"المغني \" (٢)، ومنهم الحافظ ابن حجر نفسه في كتابه المختص في رجال الستة \"التقريب \"، فقال فيه:\n\"صدوق، يخطئ كثيرًا، كان شيعيًا مدلسًا\".\nوأما أقوال المتقدمين منهم فتجدها مفصلة في رسالة أخينا الحلبي، (ص ٣٥- ٤٣)، ولا بأس من سرد أسمائهم؛ ليتجلى للقارئ الهوة السحيقة التي هوى فيها الشيخ الأنصاري على منخره تشفيًا من الألباني!\n_________\n(١) ونقله الزبيدي بمعناه في \"شرح الِإحياء\" (٥/٨٩) !\n(٢) وسبقه إلى ذلك شيخه ابن تيمية، فقال في رسالته في التوسل:\n\"وهو ضعيف بإجماع أهل العلم \". انظر: \"مجموع الفتاوى\" (١/ ٢٨٨) .","vol":"1","page":10},{"text":"\" وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ \"، وهاهي الأسماء:\n١- سفيان الثوري\n٢- هُشيم\n٣- أحمد بن حنبل\n٤- ابن معين\n٥- البخاري\n٦- أبو داود\n٧- النسائي\n٨- أبو حاتم.\n٩- أبو زرعة.\n١٠- ابن حبان.\n١١- الساجي.\n١٢- الدارقطني.\n١٣- الحاكم.\n١٤- البيهقي.\n١٥- ابن حزم.\nومن أسماء الأئمة المتأخرين:\n١- ابن الجوزي\n٢- النووي\n٣- ابن تيمية.\n٤- ابن قيم الجوزية\n٥- الزيلعي\n٦- ابن عبد الهادي.\n٧- الذهبي.\n٨- الهيثمي.\n٩- ابن حجر نفسُه!\n١٠- البوصيري.\n١١- محمد بن عبد الوهاب نفسُه!\nوغير هؤلاء كثير، لو توسعنا في الاستقصاء لجاوز عددهم الثلاثين.\nلقد سَمَحَتْ- إن لم نقل: سوَّلَتْ- للأنصاري نفسُه ... أن\nيخالفهم في سبيل الطعن والتشهير بالألباني الذي اعتصم بحبلهم، مستغلًا\nفي ذلك زلةً لأحدهم، وقولًا للآخر.","vol":"1","page":11},{"text":"أما الزلة. فهي قول ابن حجر المتقدم: إن ضعف عطية جاء من قبل تشيعه وتدليسه! وهذا مردود لمخالفته لأقوال أولئك الأئمة، بل ولقوله هو نفسه الذي هو خلاصة أقوالهم في عطية، ففد قال في \"التقريب \":\n\"صدوق، يخطئ كثيرًا، كان شيعيًّا مدلسًا\".\nفقد أضاف إلى الصفتين السابقتين والمذكورتين هنا أيضًا صفة ثالثة، هي أنه \"يخطئ كثيرًا\".\nونحو قوله في \"طبقات المدلسين \":\n\"ضعيف الحفظ \"!\nوهذا الوصف يعني أن حديث عطية يلازمه الضعف، ولو فرض أنه لم يدلس. لسوء حفظه. ولهذا ينافي تحسين حديثه؛ كما فعل الحافظ سامحَهُ الله ردًا على النووي ﵀، ولما كان هوى الأنصاري في هذا التحسين للرد على الألباني تشبث به، وأعرض عن هذه الحقيقة، وتجاهلها، فعليه وزره ووزر من قد يغتر به \" وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ \".\nوأما القول الآخر الذي استغله الأنصاري استغلالًا غير شريف؛ فهو ما ذكره (ص ٢١) عن ابن معين أنه قال:\n\"عطية العوفي ليس به بأس، قيل: يحتج به؟ قال: ليس به بأس \".\nقلت: فاصرار ابن معين على قوله: \"ليس به بأس \"، وامتناعه من القول بأنه يحتج به، أقرب إلى أنه ضعيف لا يحتج به عنده، من كونه ثقة لديه.","vol":"1","page":12},{"text":"وعلى فرض أنه يعنىِ أنه ثقة. كما زعم الأنصاري، فهو معارض بتضعيف أحمد وغيره من الأئمة الذين تقدمت أسماؤهم، كما أنه يعارض الحقيقة التالية التي خالفها الأنصاري، وهي:\nالحقيقة الأخرى: أنه من الثابت في علم الحديث أن الجرح - وبخاصة إذا كان مفسرًا- مقدم على التعديل، وجرح عطية هنا مفسَّر بشيئين:\nالأول: سوء الحفظ.\nوالآخر: التدليس.\nأما الأول. فلم يُعرج عليه الشيخ الأنصاري. لأنه يعلم أنه لا سبيل له إلى الجواب عنه، ولو بالتكلف كما هي عادته، فرأى تبعًا للهوى أن يكتم ذلك! من باب- كما يقول بعضهم-: \" الهرب نصف الشجاعة \"!\nوأما الآخر؛ فقد أجاب الأنصاري مقلدًا لابن حجر، وهو أن عطية صرح في بعض الروايات بالتحديث بقوله: \"حدثني أبو سعيد\"، فأُمِن بذلك تدليسه (١) .\nفأقول: عفا الله عن الحافظ، فلقد نسي أن تدليس عطية ليس من النوع الذي ينفع فيه تصريحه بالتحديث، بل هو من النوع الذي يسمى\n_________\n(١) ليتأمل القارئ كيف تشبث الأنصاري هنا بتصريح عطية بالتحديث، مع أن ذلك لا يفيده؛ لما يأتي، وكيف تكلف في رد تحديث يحيى بن أبي كثير الثقة في حديث بنت هبيرة الصحيح، ومع ذلك أعله الأنصاري بالانقطاع! ولم يعتدَّ بتصريحه بالتحديث؛ كما بينته في ردي عليه في مقدمة الطبعة الجديدة لـ \" آداب الزفاف \"، طبع المكتبة الِإسلامية.","vol":"1","page":13},{"text":"بتدليس الشيوخ المحرم لخبثه؛ لأنه يسمي شيخه أو يكنيه بغير اسمه أو كنيته تعمية لحاله، كما كنت بينته في \"التوسل \" (ص ٩٤- ٩٥)، فقد كان\nعطية إذا روى عن الكلبي الكذاب كناه بأبي سعيد، يوهم أنه أبو سعيد الخدري! ولهذا لمَا ذكره الحافظ في رسالته في المدلسين؛ قال:\n\"مشهور بالتدليس القبيح \" (١) .\nيشير إلى هذا النوع المحرم، ومنه تعلم أن تدليسه لا يزال قائمًا، ولو ثبت عنه أنه قال: \"حدثني أبو سعيد\"، فهل كان الأنصاري جاهلًا بهذا أم متجاهلًا؟! أحلاهما مر!\nولقد كان الشيخ الكوثري- على ضلاله وتعصبه المعروف- خيرًا من الشيخ الأنصاري من جهة أنه تنبه لكون تدليس عطية من هذا النوع الذي لا يفيد فيه التصريح بالتحديث، ولكنه حاول الإِجابة عنه بجواب آخر. إلا أنه رجع بخفي حنين كما سترى في الكتاب إن شاء الله تعالى.\nوبهذا ينتهي الجواب عن تقوية الأنصاري لعطية التي بنى عليها تحسين حديثه في التوسل.\nوخلاصته أنه اتَّكأ في ذلك على بعض الأقوال الشاذة عن أقوال\n_________\n(١) ولم ينتبه لهذا أخونا الفاضل بدر بن عبد الله البدر في تعليقه على، الدعوات الكبير\" (ص ٣٢/٤٦) في حديث آخر لعطية، فقال:\n\"لم يصرح بالسماع من أبي سعيد الخدري \".\nمع أنه في حديثنا لهذا أحال- جزاه الله خيرًا- في استيفاء الكلام عليه إلى هذه السلسلة فيما يأتي (٢٤) .","vol":"1","page":14},{"text":"الجمهرة من العلماء المُجْمِعة على ضعف عطية، وفسر تدليس عطية بغير ما فسروه، مستغلًا في ذلك وهمًا للحافظ، معرضًا عن أقواله الأخرى الموافقة للحق الذي عليه سائر العلماء، كل ذلك ارتكبه الأنصاري انطلاقًا منه من القاعدة التي يتكئ عليها أهل الأهواء، وهي: \" الغاية تسوغ الوسيلة \"! وغايته الطعن في الألباني، والتشهير به، والتظاهر بأنه ينتصر للشيخ محمد بن عبد الوهاب، تقربًا منه إلى الذين يعيش بين ظهرانيهم، وليس مرضاة لله تعالى، تمامًا كما فعل صاحبه من قبل الشيخ أبو غدة من باب ما يقال: وأرضهم ما دمت في أرضهم!\nوإن أعجب ما في لهذا التظاهر مخالفته للشيخ محمد نفسه، فقد سبق مني أن ذكرت الشيخ في جملة المضعفين لعطية، وذلك بناء على ما نقله الأنصاري نفسه عنه في حاشية \"انتصاره \" (ص ١٥) أنه قال الشيخ في \"تلخيص تلخيص كتاب الاستغاثة\" بعد أن خرج الحديث:\n\"في إسناده عطية العوفي، وفيه ضعف \"!\nقلت: وهذه الجملة هي التي كنا نريدها من الشيخ محمد ﵀، وهي وحدها تقضي على \"انتصار الأنصاري \"، وتجعله هباء منثورًا، ويصدق عليه عموم قوله تعالى: \" بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ!\nفإنها تستلزم- كما هو ظاهر- الحكم على الحديث بالضعف الذي يجهد الأنصاري نفسه عبثًا لرده! \" وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ \".\nوأنا أظن أن جملة الشيخ لها تتمة، لم يذكرها الأنصاري عمدًا؛ كما هي عادته في كتمان ما كان حجة عليه؛ لأنها أصرح في التضعيف، ولما","vol":"1","page":15},{"text":"لم يكن كتاب الشيخ في متناول يدي، فقد رجعت إلى أصله، وهو \"تلخيص كتاب الاستغاثة\" لشيخ الِإسلام ابن تيمية، فوجدت فيه ما ظننت، فقال فيه (ص ٤٢) بعد أن خرج الحديث أيضًا:\n\"في إسناده عطية العوفي، وفيه ضعف، فإن كان هذا كلام النبي - ﷺ - فهو من هذا الباب ... \" إلخ.\nيعني التوسل الجائز؛ لأنه سؤال بأفعاله تعالى؛ قال:\n\" لأن فيه السؤال لله بحق السائلين، وبحق الماشين في طاعته، وحق السائلين أن يجيبهم، وحق الماشين أن يثيبهم ... \" إلخ.\nفقول شيخ الِإسلام ابن تيمية: \"فإن كان لهذا كلام النبي - ﷺ - ... \"\nصريح في أن الحديث عنده ضعيف، فعدم ذكر الأنصاري لها يدل كل من وقف على لهذه الحقيقة أنه ليس أمينًا في النقل، ولا سيما إذا علم أنه نقل (ص ٢٨) عن ابن تيمية تمام كلامه المذكور مبتدئًا بقوله:\n\"إن فيه السؤال لله بحق السائلين ... \" إلخ.\nكما نقله قبيل ذلك عن محمد بن عبد الوهاب من كتابه \"تلخيص تلخيص كتاب الاستغاثة\" مبتدئًا من قوله:\n\"حق السائلين أن يجبيهم ... \"!\nفحذف منهما عبارة ابن تيمية الأولى: \"فإن كان لهذا كلام النبي - ﷺ - ... \" المصرحة بتضعيفهما للحديث!\nفهل يستطيع أحد بعد هذا أن يزعم أن كتمانه لهذا النص كان عن","vol":"1","page":16},{"text":"حسن نية منه، بل هل يستطيع أحد أن يدعي أن تأليفه للرسالة من أصلها لم يكن عن سوء نية، وسواد طوية، بعدما تقدم من البينات على ذلك، وبخاصة بعد أن نقل هو نفسه عن الشيخ محمد بن عبد الوهاب تضعيفه لعطية كما تقدم؟!\nلا أعتقد أن أحدًا يستطيع ذلك، ولو كان من المبالغين في إحسان الظن بالناس، كذاك الصوفي الذي زعموا إنه رآه بعضهم يبكي في الطريق، فلما سئل؟ قال مشيرًا إلى رجل وامرأة يتسافدان على جانب الطريق:\nأبكي شفقة على لهذين الزوجين (!) إذ لم يجدا بيتًا يستتران فيه لقضاء حاجتهما!!\nثالثًا وأخيرًا: وهو الأمر الآخر الذي سبقت الِإشارة إليه في قوله:\n\"تقوية بعض روايات الحديث ... \".\nفقال (ص ٢٣):\n\"تحسين بعض الحفاظ حديث: (... اللهم إني أسألك بحق السائلين عليك) \".\nثم نقل تحسينه عن الحافظ العراقي،- وأبي الحسن المقدسي- شيخ المنذري-، والدمياطي.\nوالجواب من وجوه:\nالأول: قد سبق آنفًا تحقيق أن عطية الذي في لهذا الحديث الذي","vol":"1","page":17},{"text":"حسنه الثلاثة المذكورون ضعيف عند جماهير العلماء لسوء حفظه، وتدليسه القبيح المحرم، فكيف يجوز تحسين الحديث مع وجود هاتين العلتين فيه؟! وما أحسن ما قيل:\nوهَلْ يَسْتَقِيمُ الظِّلُّ والعُودُ أعْوَجُ؟!\nوثمّة علةٌ أخرى تؤكد سوء حفظه، فاتني التنبيهُ عليها فيما سبق، وهي اضطرابُه في سنده، فهو تارة يرفعه، وتارة يوقفه؛ كما كنت بينته في الكتاب، على ما سيأتي إن شاء الله تعالى، وأزيد هنا فأقول: وأخرى الشك، فيقول: \"أراه رفعه إلى النبي - ﷺ - \"؟ كما في رواية ابن ضريس، إحدى روايتي ابن خزيمة، اللتين ذكرهما عنه الأنصاري (ص ١١)، لكن وقع عنده: \"رفعه إلى النبي - ﷺ - \"؛ دون قوله: \"أراه \"، عزاه إلى (ص ٤١ - ٤٢) من \"كتاب التوحيد\" لابن خزيمة، ولا أدري أي طبعة منه أراد الأنصاري، فإنه في (ص ١٢) من الطبعة المنيرية التي عندي، والرواية فيها بالشك كما ذكرت، وهو الذي يقتضيه سياق كلام ابن خزيمة، فلا أدري أسقط ذلك من نسخة الأنصاري، أم هو أسقطها لغاية في نفسه؟!\nولا أستبعد صدور ذلك منه، بعد كل ما فعل مما سبق بيانه ويأتي!\nوإن ممّا لا يخفى على كل بصير بهذا العلم الشريف أنَّ تلون الراوي في رواية الحديث، فهو يرفعه تارة، ويوقفه تارة، ويشك في رفعه أخرى؛ إنما هو دليل طاهر على ضعفه وعدم ضبطه، حتى ولو لم يكن ضعيفًا كعطية هذا، وكما كابر الأنصاري في ضعفه- كما سبق- فكذلك كابر في\nتعاميه عن هذه العلة التي كان وقف عليها في الكتاب، فحاد عن الجواب","vol":"1","page":18},{"text":"عنها! بل إنه أوهم القراء انتفاءها بحكايته عن أبي حاتم ترجيح رواية الوقف! فعقب عليها بقوله (ص ١٠ و١٨- ١٩):\n\"إن ترجيح أبي حاتم الوقف غير مؤثر. لأنه في حكم الرفع \"!\nوأقول: لو أن الأنصاري على معرفةٍ بهذا العلم الشريف، وعنده شيء من الجرأة الأدبية لرد لهذا الترجيح بحجة قوية، وهي أن الذين رفعوا الحديث عن عطية أكثر من الذين أوقفوه، وهم كما في الروايات التي خرَّجها في رسالته (ص ٩-١٨):\n١- يزيد بن هارون. أحمد.\n٢- سليم بن حيان. ابن خزيمة.\n٣- محمد بن سعيد بن يزيد التستري. ابن ماجه.\n٤- عبد الله بن صالح العجلي. الطبراني.\n٥- يحيى بن أبي بكير. البيهقي.\nوخالفهم وكيع بن الجراح، وأبو نعيم.\nولكني أقول: إن هذا الترجيح إنما يتماشى مع زعم الأنصاري أن عطية حسن الحديث لا بأس به، ولكنه ساقط عندي، بل إن اختلاف هؤلاء الثقات عليه رفعًا ووقفًا من الأدلة على ضعفه، وأنه هو الذي اضطرب في ذلك، وكان بودِّي أن أقول: إن الذي اختلف عليه هو فضيل بن مرزوق الذي عليه دار الخلاف، ولكني أرى أن عطية أولى بالحمل عليه في ذلك؛ لأنه أشدُّ ضعفًا منه.","vol":"1","page":19},{"text":"وعلى كل حال. فسواء كان لهذا الاضطراب من هذا أو ذاك. فهو علة أخرى تؤكد ضعف الحديث، وخطأ الذين حسنوه، واستغلال الأنصاري إياه!\nوأريد أن أستدرك هنا شيئًا تنبهت له هذه الساعة، وهي أن لعطية ثلاثة أولاد: عمرو، وعبد الله، والحسين، وكلهم ضعفاء، وقد تكلم عليهم الحافظ ابن رجب الحنبلي في كتابه \"شرح علل الترمذي \" (٢/٧٩١ - ٧٩٢)، وبين ضعفهم كأبيهم، فدل ذلك مما يلقي في النفس أنهم أهل بيت ورثوا الضعف عن أبيهم فردًا فردًا، ويؤيده أن عمرو بن عطية، قد روى هذا الحديث أيضًا عن أبيه بلفظ آخر أوله:\n\"كان - ﷺ - يقول إذا قضى صلاته: اللهم بحق السائلين عليك، فإن للسائل عليك حقًا ... \" الحديث.\nوهذا كما ترى مخالف للفظ فضيل بن مرزوق عن عطية، حيث قال \"من خرج من بيته إلى الصلاة، فقال: اللهم إني أسألك بحق السائلين ... \".\nولذلك؛ فيمكن اعتبار هذه الرواية علة أخرى في الحديث، وهي اضطراب عطية في لفظه إن كان ابنه عمرو قد حفظه عنه، كما اضطرب في سنده، فتارة رفعه، وأخرى أوقفه، وإن كان أبو حاتم رجح الوقف كما سبق مع بيان ما فيه، وسيأتي تخريج حديث عمرو بن عطية، ولفظه في آخر\nالمجلد الثاني عشر من هذه السلسلة برقم (٥٩٨٦)، إن شاء الله تعالى.","vol":"1","page":20},{"text":"الوجه الثاني: المعارضة بتضعيف، من ضعف الحديث، وهم أقدم وأشهر وأكثر:\n١- المنذري، مخالفًا في ذلك لشيخه أبي الحسن المقدسي الذي اعتمد عليه الأنصاري من بين الثلاثة المتقدمين آنفًا!\n٢- النووي، الذي رد عليه ابن حجر تضعيفه، وهو المضعف!\n٣- ابن تيمية، الذي نقل الأنصاري عنه تضعيفه لعطية دون أن ينقل تضعيفه للحديث نفسه!\n٤- البوصيري، الذي نقل عنه الأنصاري تضعيفه إياه؛ دون أن يعتبر به!\n٥- محمد بن عبد الوهاب، الذي نقل عنه الأنصاري تضعيفه لعطية، ولم ينقل عنه تضعيفه للحديث أيضًا، وإن كان التضعيف الأول كافيًا.\n٦- صديق حسن خان.\nويمكن أن نُلحِقَ بهم سابعًا وثامنًا، وهما:\n٧- النسائي.\n٨- ابن القيم.\nأما النسائي؛ فلعدم ذكره إياه في كتابه \"عمل اليوم والليلة\"؛ خلافًا لتلميذه ابن السني الذي أورده في كتابه كما نقله الأنصاري (ص ٢٥)، وكتاب النسائي أنظف بكثير من كتاب تلميذه، فلولا أنه يعلم أنه ضعيف؛","vol":"1","page":21},{"text":"لكان أورده فيه إن شاء الله تعالى.\nوأما ابن القيم. فكذلك لم يذكره في كتابه \" الوابل الصيب \" المطبوع عدة طبعات، منها التي علق عليها الشيخ الأنصاري، وهو في ذلك تابع لشيخه ابن تيمية، فإنه لم يورده أيضًا في كتابه \" الكلم الطيب \" مع تصريحه المتقدم بضعفه، ومعلوم لدى العلماء أن ابن القيم قلما يخالف شيخه في آرائه واجتهاداته.\nوإن من شغب الشيخ الأنصاري قوله عقب التحسين المتقدم عن الثلاثة:\n\" فماذا يقول الألباني فيهم، وقد سلكوا في ذلك مسلك التقوية، لا شك أنه سيقول فيهم أشد وأشنع مما قاله في محمد بن عبد الوهاب \".\nفلينظر القارئ الكريم إلى خباثة هذا الرجل، الذي يكاد قلبه يقطر دمًا حسدًا وحقدًا، إنه يسأل ماكرًا، ويجيب من عند نفسه باغيًا، وهو يقرأ:\n\"إِنَّ النَّفْسَ لأمَّارَةٌ بالسّوء ... \"، أم هو من مشايخ أهل الكشف، الذين يزعمون أنهم يطلعون على ما في صدور الناس، ويكشفون أسرار قلوبهم؛ كفرًا بمثل قوله تعالى: \"إِنَّ اللهَ عَليمٌ بِما في الصُّدُورِ\"؟!\nأما جوابي أنا الذي أدين الله به: فهو أنني لم أشنع على الشيخ محمد بن عبد الوهاب ﵀، ولن أقول فيه ولا في غيره من العلماء إلا ما قال الله: \"وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيها فاسْتَبِقُوا الخَيْراتِ \"، مَن اجتهد منهم فأصاب فله أجران، ومن أخطأ فله أجر واحد.\nولكن ماذا تقول أنت أيها المنتسب إلى الأنصار في الِإجماع الذي","vol":"1","page":22},{"text":"نقله شيخ الِإسلام ابن تيمية والحافظ الذهبي على ضعف عطية الذي تفرَّد بهذا الحديث كما تقدم (ص ١٠)، وفي اتفاق أولئك الأئمة الستة أو الثمانية - وفيهم محمد بن عبد الوهاب نفسه- على ضعف حديثه هذا؟\nلن أتخرص تخرصك السابق، و\" أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِين \"، ولكنْ لا بُدَّ لك من أن تقول: أصابوا أو أخطؤوا، فإن قلت بالأول سقطت رسالتك- إن كانت لم تسقط بعد بما تقدم! - كما سقط انتصارك المزعوم، وإن قلت بالآخر، فهل يخطئ الإِجماع؟! فإن قلت: لا. ظهر تناقضك وتهافتك، وإن قلت: نعم؛ حُق فيكَ قول ربِّ العالمين: \" وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا \" عياذًا بالله تعالى.\nثم إن الشيخ الأنصاري- هداه الله- لم يكتف بما سبق الكشف عنه من تهجماته وتخرصاته، حتى ختم رسالته بفرية أخرى، أو تجاهل آخر - على الأقل-، وهو زعمه (ص ٢٧) أنني لم أطلع على ماَ فسر به الِإمام محمد بن عبد الوهاب جملة: \"بحق السائلين عليك، وبحق ممشاي\nهذا\"!\nقلت: التفسير المشار إليه معروف لدي والحمد لله، والشيخ يعلم ذلك جيدًا؟ لأنه قرأه في آخر الكلام على هذا الحديث في هذه السلسلة\nكما سيأتي في صدد الرد على بعض المبتدعين المستدلين به على التوسل المبتدع، فقد قلت هناك: \"إن حق السائلين على الله تعالى هو أن يجيب دعاءهم، فلو صح","vol":"1","page":23},{"text":"هذا الحديث وما في معناه؛ فليس فيه توسلٌ ما بمخلوقٍ، بل هو توسًّل إليه بصفة من صفاته، وهي الِإجابة ... \" إلخ.\nونحوه في رسالتي \"التوسل أنواعه وأحكامه \" (ص ١٠٠)، وما أظن الشيخ إلا وقد اطلع عليه، لا أقول للاستفادة منه، فهو الغني عن ذلك!\nولكن لتتبع العثرات!\nولا بأس من أن أختم كلامي هنا بالدعاء المأثور في بعض الأحاديث:\n\"اللهم إني أعوذ بك من خليل ماكر، عينه تراني، وقلبه يرعاني (أي: يتجسس علي)، إن رأى حسنة دفنها، وإن رأى سيئة أذاعها \".\nوسيأتي تخريجه والكلام على إسناده في المجلد السادس من هذه السلسلة برقم (٢٩١٣) إن شاء الله تعالى.\nوبعد كتابة ما تقدم ذكَّرني أحد الِإخوان برسالة لصاحبنا الشيخ حماد الأنصاري حفظه الله سماها: \"تحفة القاري في الرد على الغماري \"، فيها الرد عليه تحسينه لهذا الحديث- كالشيخ إسماعيل تمامًا- وهو ابن عم الشيخ حماد، فتساءلنا: لماذا خصَّ الشيخُ إسماعيلُ برده الألبانيَّ دون ابنِ عمه، وهما متفقان في مخالفته في تحسينه الذي وافق فيه الشيخَ الغماريَّ المشهور بابتداعه وإتباعه لهواه! وكذلك لم يُشْرِك في رَدَه الشيخَ شعيبًا الأرناؤوط مع أنه معنا في التضعيف، في تعليقه على \"شرح الطحاويَّة\" (١/ ٢٩٥- ٢٩٦)؟! أليس في ذلك ما يؤكِّد للقراء أن رد الشيخ ليس للنصح والِإرشاد، وإنما للتشفِّي من الألباني والتشهير به. حسدًا وحقدًا عليه،","vol":"1","page":24},{"text":"ومحاباة لابن عمه؟! \" رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّاب \".\nوبهذه المناسبة أسوق هنا للشيخ الأنصاري القصة التالية عبرة له وتذكيرًا بما كان عليه السلف من الأنصار، لعلهم يكونون لمن خلف من بعدهم قدوة حسنة يحتذى بهم في سلامة القلب، وحسن الخلق.\nقال أنس بن مالك ﵁: كنا جلوسًا مع رسول الله - ﷺ - فقال:\n\"يطلعُ عليكُم الآنَ رجلٌ من أهلِ الجنةِ\".\nفطلعَ رجلٌ من الأنصارِ تنطفُ لحيتُه من وَضوئه، قد تعلق نعليه في يده الشمال. فلما كان الغد؛ قال النبي - ﷺ - مثل ذلك، فطلع الرجل مثل المرَّة الأولى. فلما كان اليوم الثالث؛ قال النبي - ﷺ - مثل مقالته أيضًا، فطلع ذلك الرجل على مثل حاله الأولى.\nفلما قام النبي - ﷺ - تبعه عبد الله بن عمرو بن العاص فقال: إني لاحَيْتُ أبي، فأقسمتُ أن لا أدخل عليه ثلاثًا، فإن رأيت أن تؤويني إليك حتى تمضي (وفي رواية: حتى تحل يميني) . فعلت؟ قال: نعم.\nقال أنس: وكان عبد الله يحدث أنه بات معه تلك الليالي الثلاث، فلم يره يقوم من الليل شيئًا؟ غير أنه إذا تعارَّ، وتقلب على فراشه، ذكر الله ﷿ وكبر حتى يقوم لصلاة الفجر، [فيسبغ الوضوء] . قال عبد الله: غير أني لم أسمعه يقول إلا خيرًا. فلما مضت الثلاث ليال، وكدت أن أحتقر عمله. قلت: يا عبد الله! إني لم يكن بيني وبين أبي غضب ولا هجر ثَمّ،","vol":"1","page":25},{"text":"ولكن سمعت رسول الله - ﷺ - يقول لك ثلاث مرار: \"يطلعُ عليكم الآنَ رجلٌ من أهلِ الجنةِ\".\nفطلعت أنت الثلاث مرار، فأردت أن آوي إليك لأنظر ما عملك؟ فأقتدي بك، فلم أرك تعمل كثير عمل، فما الذي بلغ بك ما قال رسول الله - ﷺ -؟ فقال: ما هو إلا ما رأيتَ! [فانصرفت عنه] .\nقال: فلما وليت دعاني، فقال:\nما هو إلا ما رأيتَ، غير إني لا أجد في نفسي لأحد من المسلمين غشًا، (وفي رواية: غلًا) ولا أحسد أحدًا على خير أعطاه الله إياه.\nفقال عبد الله: هذه التي بلغت بك، وهي التي لا نطيق.\nأخرجه عبد الله بن المبارك في \"الزهد\" (٢٤١/٦٩٤)، والروايتان مع الزيادتين له، وعبد الرزاق في \" المصنف \" (١١/٢٨٧/٢٠٥٥٩)،\nوعنه أحمد (٣/١٦٦) والسياق له.\nوإسناده صحيح على شرط الشيخين؛ كما قال المنذري، ورواه غيرهم كما في \"الترغيب \" (٤/١٣) .\nوقد قال ابن تيمية﵀- عقب الحديث في \"الفتاوى\" (١٠/ ١١٩):\n\"فقول عبد الله بن عمرو له: \"هذه التي بلغت بك، وهي التي لا نطيق \" يشير إلى خلوِّه وسلامته من جميع أنواع الحسد.","vol":"1","page":26},{"text":"وبهذا أثنى الله تعالى على الأنصار، ففال: \" وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ \".\nأي: مما أوتي إخوانهم المهاجرون، قال المفسرون:\n\"لَا يَجِدُونَ في صُدورِهِمْ حَاجَةً \"؛ أي: حسدًا وغيظًا مما أوتي المهاجرون \".\nفهلا اقتديت بهم أيها الأنصاري؟!\nوفي ختام هذه المقدمة لا بد لي من كلمة أوجهها إلى كل مخلص من قرائنا، حبيبًا كانَ أم بغيضًا، فأقول:\nكَثيرًا ما يسألني بعضهم عن سبب الشدة التي تبدو أحيانًا في بعض كتاباتي في الرد على بعض الكاتبين ضدي؟ وجوابًا عليه أقول:\nفليعلم هؤلاء القراء أنني بحمد الله لا أبتدئ أحدًا يرد علي ردًّا علميًّا لا تَهَجُّمَ فيه، بل أنا له من الشاكرين، وإذا وُجِدَ شيءٌ من تلك الشدة في\nمكان ما من كتبي. فذلك يعود إلى حالة من حالتين:\nالأولى: أن تكون ردًّا على مَن رد علي ابتداء، واشتط فيه وأساء إلي بهتًا وافتراءً. كمثل أبي غدة، والأعظمي الذي تستر باسم أرشد السلفي!\nوالغماري، والبوطي، وغيرهم؛ كالشيخ إسماعيل الأنصاري غير ما مرة، وما العهد عنه ببعيد!\nومثل هؤلاء الظلمة لا يفيد فيهم- في اعتقادي- الصفح واللين، بل إنه قد يضرهم، ويشجعهم على الاستمرار في بغيهم وعدوانهم. كما قال","vol":"1","page":27},{"text":"الشاعر:\nإِذا أَنْتَ أَكْرَمْتَ الكَرِيمَ مَلَكْتَهُ ... وإنْ أَنْتْ أَكْرَمْ اللَّئيمَ تَمَرَّدَا\nوَوَضْعُ النَّدَى في مَوْضِع السَّيْفِ بالعُلَى ... مُضِر كَوَضْعِ السَّيْفِ في مَوْضِعِ النَّدَى\nبل إن تحمُلَ ظلم مثل هؤلاء المتصدرين لِإرشاد الناس وتعليمهم، قد يكون أحيانًا فوق الطاقة البشرية، ولذلك جاءت الشريعة الِإسلامية مراعية لهذه الطاقة، فلم تقل- والحمد لله- كما في الِإنجيل المزعوم اليوم: \"مَن ضربك على خدك الأيمن. فأدِرْ له الخد الأيسر، ومن طلب منك رداءك؛ فأعطه كساءك \"! بل قال تعالى: \"فمَنِ اعْتَدَى عَلَيْكُمْ فاعْتَدُوا عليهِ بِمِثْلِ ما اعْتَدَى علَيْكُمْ\" هو، وقال: \"وَجَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها\"، وأنا ذاكر بفضل الله تعالى أن تمام هذه الآية الثانية: \" فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ. وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ. إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ. وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُور \"، ولكني أعتقد أن الصفح المشكور، والصبر المأجور. إنما هو فيمن غلب على الظن أن ذلك ينفع الظالم ولا يضره، ويعزُّ الصابر ولا يذله. كما يدل على ذلك سيرته - ﷺ - العمليَّة مع أعدائه، وقوله - ﷺ -: \"أشد الناس عذابًا يوم القيامة رجل قتل نبيًّا أو قتله نبي \".\nانظر \" الصحيحة\" (٢٨١) .","vol":"1","page":28},{"text":"وأقل ما يؤخَذُ من لهذه الآيات ونحوها أنها تسمح للمظلوم بالانتصار لنفسه بالحق دون تعدّ وظلم. كقوله تعالى: \"لَا يُحِبُّ اللهُ الجَهْرَ بالسُّوء مِنَ القَوْلِ إِلا مَنْ ظُلِمَ \"، والسنة تؤكد ذلك وتوضحه. كمثل قوله - ﷺ - لعائشة حين اعتدت إحدى ضرَّاتِها عليها:\n\"دونَكِ فانْتَصري \".\nقالت: فأقبلت عليها حتى رأيتها قد يبس ريقها في فيها، ما ترد علي شيئًا، فرأيت النبي - ﷺ - يتهلل وجهه.\nرواه البخاري في \"الأدب المفرد\"، وغيره؛ بسند صحيح، وهو مخرج في المجلد الرابع من \"الصحيحة\" (١٨٦٢) .\nفأرجو من أولئك القراء أن لا يبادروا بالِإنكار، فإني مظلوم من كثير ممَّن يدَّعون العلم، وقد يكون بعضهم ممَّن يُظَنُّ أنه معنا على منهج\nالسلف، ولكنه- إن كان كذلك- فهو ممن أكل البغضُ والحسدُ كبدَه؛ كما جاء في الحديث:\n\"دبَّ إليكم داءُ الأمم قبلَكم: الحسد، والبغضاء، هي الحالقة.\nحالقة الدين، لا حالقة الشعر\".\nوهو حديث حسن بمجموع طريقيه عن ابن الزبير وأبي هريرة.\nفأرجو من أولئك المتسائلين أن يكونوا واقعيين، لا خياليين، وأن يرضوا مني أن أقف في ردِّي على الظالمين مع قول رب العالمين: \"وَلَا تَعْتَدُوا إِنَّهُ لا يُحِبُّ المُعْتَدينَ \"؟؛غير متجاوب مع ذلك الجاهلي القديم:","vol":"1","page":29},{"text":"ألا لَا يَجْهَلَنْ أحدٌ عَلَيْنا *** فَنَجْهَلَ فَوْقَ جَهْل الجَاهِلِيْنا\nعياذًا بالله أن أكون من الجاهلين.\nوالحالة الأخرى أن يكون هناك خطأ فاحش في حديث ما، صدر من بعض من عُرِف بقلة التحقيق، فقد أقسو على مثله في الكلام عليه، غيرةً\nمني على حديث رسول الله – ﷺ -، كقولي الآتي تحت الحديث (١٤٢):\n\"لم يخجل السيوطي- عفا الله عنا وعنه- أن يستشهد بهذا الِإسناد الباطل. فإن (أبو الدنيا) هذا أفاك كذاب، لا يخفى حاله على\nالسيوطي ... \".-\nفإن الباعث على هذه الشدة إنما هو الغيرة على حديثه – ﷺ -، أن يُنْسَبَ إِليه ما لم يقله، وسلفنا في ذلك بعض الحفاظ المعروفين بالدين والتقوى، فانظر مثلًا إِلى قول الذهبي ﵀ في الحاكم. وقد صحح الحديث الآتي في فضل علي ﵁ برقم (٧٥٧):\n\"قلت: بل والله موضوع، وأحمد الحراني كذاب، فما أجهلك على سعة معرفتك؟! \".\nفليتأمل القارئ الفرق بين الحاكم والسيوطي من جهة، وبين عبارة الذهبي في الحاكم، وعبارتي في السيوطي من جهة أخرى.\nثم وقفتُ على رسالة جديدة للشيخ الأنصاري- وهذه المقدِّمة تحت الطَّبع- تؤكِّدُ لكل مَن يقرؤها أنَّه ماضٍ في بغضهِ وحسده وافتراءاتِه، وهي","vol":"1","page":30},{"text":"بعنوان: \"نقد تعليقات الألباني على شرح الطَّحاويَّة\"! وهو فيه- كعادته في ردوده عليَّ- لا يحسِنُ إلا التهجُّمَ، والتَّحامل عليَّ بشتَّى الأساليب،\nوالغمز، واللمز؛ كقوله في أول حديث انتقدني فيه بغير حق:\n\"فباعتبار الألباني نفسه محدِّثًا لا فقيهًا (!) ... \".\nونحو هذا من الِإفك الذي لا يصدُرُ من كاتب مخلصٍ يبتغي وجه الحق، وينفع فيه اللِّين والأسلوب الهيِّن في الردِّ عليه. لأنه مكابرٌ شديدُ المكابَرة والتمحُّل لتسليك أخطاءِ غير الألباني مع ظهورها، بقدر ِما يتكلَّف في توهيمِه وتجهيلهِ- ولو ببتر كلام العلماء، وتضليل القرَّاء- ليستقيمَ ردُّهُ عليهِ!!\nوهو في بعض ما أخذهُ عليَّ ظلما في \"نقده \" هذا قد سبقهُ إليه الكوثري الصغير أبو غدَّة الحلبي، الذي كنتُ رددتُ عليه في مقدِّمة تخريج \"شرح الطحاوية\"، فالتقاؤهُ معه في ذلك ممَّا يدلُّ على أنَّه لا يتحرَّجُ في أن يتعاوَنَ مع بعضِ أهلِ الأهواء في الردِّ على أهل السنَّة! فلا أدري والله كيف يكون مثلُه باحثًا في دارِ الِإفتاء؛ وفيها كبارُ العلماء الذين لا يمكن أن يخفى عليهِم حال هذا الباحث في انحرافِهِ في الرَّدِّ عن الأسلوب العلميِّ النَّزيه، إلى طريقتِه المبتَدَعة في اتِّهامه لمَن خالفه من أهل السنَّة بالبهت، والافتراء، والتدليس، وتحريف الكلم عن مواضعه، وتتبُّع العَثرات؟!\nومَن أراد أن يتحقَّق من هذا الذي أجملتُه مِن أخلاقِ الرجل، بقلمٍ غير قلمي، وأسلوب ناعمٍ غير أسلوبي؟ فليقرأ ردَّ الأخ الفاضل سمير بن","vol":"1","page":31},{"text":"أمين الزُّهيري المنصوري: \"فتح الباري في الذَبِّ عن الألباني والرَّد على إسماعيل الأنصاريّ \"، أرسلهُ إليَّ جزاه الله خيرًا وأنا زائر في (جُدة) أواخر شعبان هذه السنة (١٤١٠ هـ)، وهو في المطبعة لمَّا يُنْشَرْ بعد، وما يصل هذا المجلَّد إلى أيدي النَّاس. إلا ويكون قد تداولته الأيدي.\nوهو ردٌ علميٌّ هادئٌ جدًّا، نزيهٌ، لا يقولُ إلا ما وصَلَ إليهِ علمُه، لا يُداري ولا يُماري منطلقًا وراء الحجة والبرهان، وهو مع سعة صدره في الردِّ على الأنصاري، فإنَّه لم يتمالك أن يصرِّح ببعضِ ما سبق وَصْفُه به، فهو يصرِّح (ص ٦٦ و٧٧):\nأنَّه غير منصفٍ في النَّقد، ولا أمين في النقل!\nوهو يتعجَّب (ص ٨٢ و٨٦) من مكابرة الأنصاريِّ وادِّعائهِ على الألبانيِّ خلافَ الواقع!\nولقد ضاقَ صدرُه من كثرةِ مكابرته وتدليسه على القرَّاء، فقال (ص ٨٧):\n\"أكَرِّر هنا أنَني أسأم من توجيهِ النَّصيحة للشيخ الأنصاري حفظه الله: بأنَّه إذا فاته الِإنصاف في النقد، فليحرص على أن لا تَفوتَه الأمانة في النقل \".\nثم كشف عن تدليسه المشار إليه، ثم قال (ص ٨٨):\n\"ألا فَلْيَتَّقِ الله الشيخُ الأنصاري، فمهما حاول، فلنْ ينالَ من منزلة الشيخ الألباني حفظه الله:","vol":"1","page":32},{"text":"كَنَاطِحٍ صَخْرَةً يَوْمًا لِيُوهِنَها *** فَلَمْ يُضِرْها وأوْهَى قَرْنَهُ الوَعلُ \"\nوفي آخر بحث له طويل معه (ص ٣٨- ٤٠) صرَّح في آخره:\nأن الأنصاريَّ \"دلَّس وأخفى كلام الشيخ ناصر\"!\nثم قال (ص ٤١):\n\"بل هو يتخيَّل أشياء هي أصلًا غير موجودة، ثم هو يبني عليها نقده! \".\nثمَّ ردَّ عليه بعض مزاعمه الباطلة في \" نقده \" هذا، وختم ذلك بقوله فيه بارك الله عليه (ص ٤٣):\n\"بل كان يجبُ عليه ألَّا يُخْرِجَ \" نقده \" هذا أبدًا، لا لأنَّنا ضد نقد الألباني، وإنَّما لأنَّنا ضد أي نقد غير علميٍّ \".\nثم إن الأخ الفاضل وصف الشيخ الأنصاري (ص ٥٠) بأنَّه ينقد من أجل النقد فقط، وهذا شيءٌ ظاهرٌ جدًّا في ردودِهِ، وبخاصَّةٍ - ردُّه هذا.\nثم ضربَ على ذلك مثلًا: حديثًا أخرجه البخاري ومسلم في \"صحيحيهِما\"، ومع ذلك ذكر شارح \"الطحاويَّة\" أن له علة! فلمَّا ردَّ ذلك الألبانيُّ وأثبتَ صحَّته. ثارَ الأنصاريُّ حمِيَّةً للشارح، واعترض على الألباني دون أيِّ حجَّة علميَّة إلا الشغب كعادته، ففال الأخ الفاضل:\n\" عجبًا للشيخ الأنصاري! إن انتقد الشيخ الألباني حديثًا في \"الصحيحين \" أو أحدهما، وقدم الأدلَّة العلميَّة المقنعة بذلك، ونقل كلام","vol":"1","page":33},{"text":"أهل العلم السابقين في ذلك الحديث. لم يُعْجِب الشيخَ الأنصاريَّ هذا الصنيعُ، وتباكى على \"الصحيحين \"، \"وندَّد بجرأة الشيخ عليهما. والآن؛ لأن الشيخ يدافع عن \"الصحيحين \"؛ فهذا لا يعجب الأنصاري، ومن أجل النقد، والنقد فقط، يقف إلى جانب الشارح؛ دون أدلَّة علميَّة ... المهم مخالفة الألباني! وما دام الشيخُ الأنصاريُّ يبحث عن مخالفة الألبانيِّ بأيِّ شكلٍ، حتى لو كانَ هذا بتضعيف حديثٍ في \"الصحيحين \"، ومن غيرِ بيِّنة؛ فلماذا يستنكِر على الألبانيِّ نقدَه لأحاديث \"الصحيحين \" وبأدلَّة علميَّة؟! أسأل الله ﷿ أن لا يكون في هذا حظُّ نفس \".\nثم قالَ بارك الله عليه (ص ٥٢ و٦٦):\n\"وأما عن اتِّهامه للشيخ الألباني، وتقويله له ما لم يقله. فلا أحبُّ أن أتعرَّض له! \".\nأقول: هذا بعض ما وصف به الأخُ الفاضل سمير الزُّهيري الشيخ الأنصاري من تعدِّيه وتقوُّله عليَّ.\nومعذرةً إلى القراء الكرام إذا أنا أطلتُ في هذه المقدِّمة؛ لأن الغرض أن نُبَصِّرَهُم بحال بعض الطاعنين فيَّ بغير حقٍّ، بقلم غيري من الكُتَّاب المنصِفينَ الحيادِيِّينَ، ولكي لا يُبادِروا إلى استنكار ما قد يَجِدون منِّي من الشدة أحيانًا في الردِّ على بعض النَّاقدين بأهوائِهِم وبغير علمٍ، فقديمًا\nقالوا: \"قال الحائطُ للوتد: لم تشقُّني؟ قال: سَلْ من يدقُّني \"، راجيا ألا يحمِلوني أن أتمثَّل بقول الشاعر:","vol":"1","page":34},{"text":"غَيْرِي جَنَى وأَنَا المُعَذَبُ فيكُمُ *** فكَأنني سَبَّابَةُ المتندم\nوإنَ مما يحسن التَّذكير به أن الشيخ الأنصاري كما حابى ابن عمِّه الشيخ الفاضل حمَّاد الأنصاري في سكوته عن تضعيفه لحديث عطيَّة المتقدم (ص ١٨) . كذلك حابى الأنصاريُّ مَن يوافقه في بعض أوصافه المتقدِّمة؛ كالحسد، والحقد، وتتبُّع العثرات، ودفنه للحسنات! ألا وهو الشيخ شعيب الأرناؤوط في تعليقه على \"شرح العقيدة الطحاوية \" طبع مؤسسة الرسالة، بالرغم من أنه قد شارَكني في تَضعيف الحديث المشار إليه، وفي كثيرٍ ممَّا أنكره الأنصاري عليَّ؛ فإن كثيرًا من تخريجاته قد استفادها من تخريجي، وفيه العزو إلى بعض المخطوطات التي لا تطولها يده! دون أن يشير إلى ذلك، فهو يستغل جهود غيره، ثم ينسبها إلى نفسه متشبِّعًا بما لم يعط! فانظر على سبيل المثال: (١/٨٨ و٩٤ و٩٦ و١٥٦ و١٦٥ و٢٢٤ و٢٣٤، و٢/٣٧٨ و٣٨٩ و٤١٨ و٤٢٣ و٥١٠ و٥٢٠ و٥٤٢ و٥٤٤ و٥٤٩)، وقابل ذلك بتخريجي؛ لتتحقَق ممَّا ذكرت، على أنَّني قد عدت عن تخريج بعضها؛ كالحديثين المشار إليهما بالرقمين الموضوع عليهما الخط الأفقي، وبقىِ هو على تقليده إياي! والحديث الأول مخرَّجٌ عندي في \"الصحيحة\" (٢٨٢٩)، والآخر في \"الضعيفة\" (٥٤٢٧)، وهو ممَّا استدركته في بعض الطبعات الجديدة بتخريجي على \"شرح الطحاوية\"؛ كالطبعة الثامنة والتاسعة (ص ٢٩٠) .\nومن هنا يظهر للقرَّاء محاباة الأنصاري للشيخ شعيب أيضًا؛ كما","vol":"1","page":35},{"text":"ذكرت آنفًا، ولهذا قال الأخ سمير جزاه الله خيرًا تحت عنوان: \"على مَن كان ينبغي أن يكون ردُ الأنصاري؟ \" (ص ٦٣):\n\"ومعظم ما أخذه الأنصاري في \"ردِّه \" لهذا على الشيخ الألباني هو موجود في طبعة شعيب المشار إليها آنفًا، أفليس الأولى أن يكون نقده\nلطبعة شعيب، خاصة أن الرجل غير معروفٍ بدفاعه عن العقيدة السلفية كالشيخ الألباني حفظه الله؟! \".\nلهذا، ولقد كان من الأحاديث التي حشرها الشيخ الأنصاري في \" نقده \" الحديث الآتي في هذا المجلَّد برقم (٣٤٤) بلفظ:\n\"لما حملت حواء؛ طاف بها إبليس، وكان لا يعيش لها ولد ... \" الحديث.\nوالذي يقرأ كلامه حوله لا يجد فيه سوى الشَّغَب، واللعب على الحبلين- كما يقال- فهو من جهةٍ يزعم أن العلماء أعلُّوه بستة أمور ...\n(وذكرها)، وليس منها تدليس الحسن البصري! فالحديث على هذا الذي ذكر هو من العلل يكون عنده واهيًا؛ لأن العلل الخمس لا تزال قائمة! ولكنه من جهة أخرى عاد فنقض ذلك بقوله:\n\"إن من أهل العلم مَن لم يعله؛ كالترمذي وحسنه، والحاكم وصححه ... \"!\nفهو حيران بين هؤلاء المصحِّحين، وأولئك المضعِّفين! فهو كالشاة العائرة بين الغنمين، تعير إلى هذه مرة، وإلى هذه مرة؛ لا تدري أيهما تتبع! كما جاء في الحديث الصحيح! مع أنه- أو لعله- يدري أن المخالفين","vol":"1","page":36},{"text":"بالتحسن والتصحيح من المتساهلين في ذلك عند العلماء المحققين!\nولذلك. لما رد عليه الأخ الفاضل نقده إياي في هذا الحديث وبيَّن جهله وتناقضه فيه؛ لم يسعه إلا أن يبدي تعجبه منه، وينهي ردَّه عليه بقوله\n(ص ٧٢):\n\"وهذا والله هو العجب: أن لا يدري الِإنسان ما يقول \"!\nذلكم هو الشيخ إسماعيل الأنصاري، ولعلَّ القراء بعد هذا البيان يعذروننا إذا قلنا فيه ما فيه؛ دون تعدٍّ أو تجنٍّ عليه كما يفعل هو.\nولقد بلغني وأنا في السعودية أن بعض الشيوخ الفضلاء نصحه أن لا ينشر نقده هذا، فأبى إلا أن يتَّبع هواه ويفضحَ نفسه، وعلى نفسها جَنَتْ\nبراقش.\nوأختم هذه المقدمة بحديث يناسب المقام، وهو قوله ﵊:\n\"سيخرج في أمَّتي أقوامٌ تتجارى بهِم الأهواء كما يتجارى الكَلَب بصاحبه، ولا يبقى منه عرقٌ ولا مِفْصَل إلا دخله \".\n\"صحيح الترغيب \" (رقم ٤٨) .\n\"وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".\nعمان ١٥ شعبان سنة ١٤١٠ هـ\nوكتب / محمد ناصر الدين الألباني","vol":"1","page":37},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-3>مقدمة الطبعة الأولى</span>\nإِنَّ الحمدَ لله، نحمدُه ونستعينُه ونستغفرُه، ونعوذُ بالله من شرور أنفسِنا ومن سيِّئات أعمالِنا، من يهده الله فلا مُضِلَّ له، ومن يضلِلْ فلا هادي له، وأشهد أنْ لا إِله إِلا الله وحده لا شريكَ له، وأشهد أنَّ محمدًا عبده ورسوله.\n\"يا أيُّها الذينَ آمنوا اتَّقوا الله حقَّ تُقاتِه ولا تَموتُنَّ إلا وأنتُم مُسلمونَ \" (١) .\n\"يا أيها الناس اتَّقوا ربكم الذي خَلَقَكُم من نفسٍ واحدةٍ وخلقَ منها زوجَها وبَثَّ منهُما رِجالًا كثيرًا ونساءً واتَّقوا الله الذي تساءَلونَ به (٢) والأرْحامَ\nإِنَّ الله كانَ عليكم رَقيبًا\" (٣) .\n_________\n(١) آل عمران: ١٠٢.\n(٢) فيه جواز السؤال بالله تعالى، وأما حديث: \"لا يسأل بوجه الله إلا الجنة\".\nفضعيف. وعلى فرض صحته؟ فهو محمول على سؤال الأمور الحقيرة. كما بينت ذلك في مجلة \" المسلمون \".\n(٣) النساء:١.","vol":"1","page":39},{"text":"\"يا أيها الذينَ آمنوا اتَقوا الله وقولوا قولًا سَديدًا. يُصْلحْ لكُم أعْمالَكم ويَغْفِرْ لكم ذُنوبكم ومَن يُطِع الله ورَسولَه فقد فازَ فوزًا عَظيمًا\" (١) .\n\"أما بعدُ؛ فإن أصدقَ الحديثِ كتابُ الله، وأحسنَ الهديِ هديُ محمدٍ – ﷺ -، وشر الأمورِ محدثاتها، وكلَّ محدثةٍ بدعةٌ، وكل بدعة ضلالةٌ، [وكل ضلالةٍ في النار] \" (٢) .\nثم إنني كنت بدأت منذ بضع سنين بنشر سلسلة مقالات متتابعة تحت عنوان: \"الأحاديث الضعيفة والموضوعة، وأثرها السيئ في الأمة\" في مجلة \"التمدن الِإسلامي \" الغراء، ولا زلت مستمرًا في نشرها؛ لأن هذه الأحاديث من الكثرة - مع الأسف الشديد- بحيث تعد المئات، بل الألوف! كيف وقد وضع رجل واحد من الزنادقة نحو أربعة آلاف حديث!\nووضع ثلاثة من المعروفين بالوضع أكثر من عشرة آلاف حديث! فماذا يقول القارئ الكريم في الأحاديث الأخرى التي وضعها أناس آخرون لغايات\n_________\n(١) الأحزاب: ٧٠- ٧١.\nوهذه الخطبة هي خطبة الحاجة التي كان رسول الله ﵌ يعلم أصحابه أن يقولوها بين يدي كلامهم في أمور دينهم، سواء كان خطبة نكاح، أو جمعة، أو محاضرة، أو غير ذلك، ولي فيها رسالة مطبوعة، نشرتها مجلة \" التمدن الإسلامي \" الغراء، وهي مهجورة- مع الأسف- من العلماء قاطبة فيما علمت، فلعلهم يعودون إليها ويحيونها.\n(٢) هو من حديث لجابر ﵁ قال فيه:\nإن النبي ﵌ كان يقول ذلك إذا خطب.\nكما رواه مسلم، والنسائي، وغيرهما، والزيادة للنسائي.\nوذلك يشمل الخطب كلها، وبصورة خاصة خطبة الجمعة، فقد جاء التنصيص عليها عند مسلم في رواية له، فعلى الخطباء أن يحيوا هذه السنة أيضًا.","vol":"1","page":40},{"text":"مختلفة، وأغراض متباينة؛ منها السياسية، ومنها العصبية الجنسية، والمذهبية، ومنها التقرب إلى الله تعالى بزعمهم! ومنها أحاديث وضعت خطأ دون قصد من بعض المغفَّلين من الصوفية، وضعفاء الحفظ من الفقهاء وغيرهم، ممَّن لا عناية لهم بالحديث وضبطه! وهي منتشرة بكثرة في كتب الفقه، والتفسير، والوعظ، والترغيب، والترهيب، وغيرها.\nولكن الله ﵎ سخر لهذه الأحاديث طائفة من الأئمة، بيَّنوا ضعفها، وكشفوا عُوارَها، وأوضَحوا وضعها، ولذلك لما قيل للِإمام عبد الله ابن المبارك:\n\"هذه الأحاديث المصنوعة؟ \".\nأجاب بقوله:\n\"يعيش لها الجهابذة\".\nوقال ابن الجوزي:\n\"لما لم يمكن أحدًا أن يدخل في القرآن ما ليس منه، أخذ أقوامٌ يزيدون في حديث رسولِ اللهِ، ويضعون عليه ما لم يقل، فأنشأ الله علماء يذبُّونَ عن النقل، ويوضَحونَ الصحيح، ويفضحون القبيح، وما يخلي الله منهم عصرًا من الأعصار، غير أن هذا الضرب قد قل في هذا الزمان، فصار أعزمن عنقاء مغرب.\nوقد كانوا إِذا عُدُّوا قَليلًا *** ففد صاروا أعَزَّ مِن القَليل \"\nقلتُ: فإذا كان الأمر كذلك في عهد ابن الجوزي، فكم يكون عدد","vol":"1","page":41},{"text":"العلماء الذَّابينَ عن الحديث في هذا العصر؟! لا شك أنهم أقل من القليل.\nوهذا مما يؤكد علينا وجوب الاستمرار في نشر الأحاديث الضعيفة والموضوعة؟ تحذيرًا للناس منها، وقيامًا بواجب بيان العلم، ونجاةً من إثم كتمانه.\nولست أشك أن أهل العلم- ممَّن لم يُعْمِ بصائرَهُم الهوى- يُقدِّرون ذلك حق قدره؛ لما فيه من التعاون على تنقية حديثه - ﷺ - مما ليس منه، كيف [و] (*) لا والِإمام عبد الرحمن بن مهدي يقول:\n\"لأن أعرف علة حديث هو عندي أحب إلي من أن أكتب حديثًا ليس عندي \" (١)؟!\nهذا، ومما ينبغي أن يُذكر بهذه المناسبة أنني لا أقلد أحدًا فيما أصدِرُه من الأحكام على تلك الأحاديث، وإنما أتَّبِع القواعد العلمية التي وضعها أهل الحديث، وجرَوا عليها في إصدار أحكامهم على الأحاديث من صحة أو ضعف، وذلك في عهد ازدهار الحياة الِإسلامية والعلم الِإسلامي، وإني أرجو الله ﷾ أن أكون قد وفِّقتُ لإتباعها، وتعريف المسلمين عمليًا بها، أو ببعضها؛ راجيًا أن يقوم في ناشئة المسلمين من يجدد العمل بهذه القواعد التي هي من أدق ما عرف الفكر العلمي المنهجيُّ في مختلف العصور الِإنسانية، بشهادة جماعة من المستشرقين، وغيرهم من المخالفين، وقديمًا قيل: \"والفضل ما شهدت به\n_________\n(١) رواه ابن أبي حاتم في \"العلل\" (١/١٠) .\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) هكذا وردت العبارة في المطبوع؛ ولعلها: \" كيف لا والإمام عبد الرحمن بن مهدي ... \"\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"1","page":42},{"text":"الأعداء \".\nوقد تبيَن لكثير من العلماء والفضلاء في مختلف البلاد والأصقاعِ أهمية تلك المقالات، وفائدتها الكبرى للناس، حيث نبَّهتهم على ضعف ووضع كثير من الأحاديث التي كانوا يرونها أحاديث صحيحة؛ لانتشارها في بطون الكتب، وتداولها على ألسنة الناس، على اختلاف طبقاتهم واختصاصاتهم، وساعد على سعة انتشارها في هذا العصر ما يسَّرَ الله ﵎ فيه من الوسائل الحديثة؛ كالِإذاعات، والجرائد، والمجلات، وغيرها؛ مما تصدرها المطابع، الأمر الذي يوجب على العلماء الغيورين على السنة المحمدية أن يبذلوا جهدهم في التحقق من الأحاديث لدى كتابتهم، وإذاعتهم، وحديثهم.\nلهذا؛ رأيت أولئك الفضلاء يشجعونني على الاستمرار في النشر، ولا أدلَّ على ذلك من إقبال الكثيرين منهم، ومن غيرهم من الطلاب، على الاشتراك في \"مجلة التمدن الِإسلامي \" للاطِّلاع على الأحاديث الضعيفة فيها- وقد كتب بذلك بعضهم إليَّ-؛ ليكونوا على بيِّنة من أمرها، فلا يقعوا مرة أخرى في الكذب على رسول الله – ﷺ -، أو على الأقل في عزو ما لم يصح نسبته إليه – ﷺ - من الحديث.\nولذلك، فقد حثَّني كثير من أولئك الفضلاء على نشر تلك الأحاديث في كتاب مفرد عن المجلة؟ ليقف عليها من لا اطِّلاع له على المجلة، فيعمَّ النفع بها، وليسهل الرجوع عند الحاجة إليها.\nولطالما كنتُ عازمًا على الاستجابة لرغبتهم لولا بعض الموانع، فلما","vol":"1","page":43},{"text":"زالت، وتيسر لي ذلك، بادرت إلى تحقيقها؟ شاكرًا لهم حسن ظنهم ولما كان قد صدر من تلك الأحاديث أكثر من أربع مئة حديث، فقد رأيت أن أطبعها في أجزاء متسلسلة، يحوي كل جزء منها مئة حديث، أو أكثر إن اقتضى الأمر، وكلما تم نشر مئة أخرى منها في المجلة، طبعتها في جزء آخر، وجعلت كل خمسة أجزاء منها في مجلد واحد.\nوكذلك أضفت إلى كلامنا على بعض الأحاديث المنشورة في المجلة حتى الآن أمورًا أخرى، مثل تعديل أسلوب الكلام عليها، وزيادة تحقيق فيها، ونحو ذلك من الفوائد.\nوقد أغيِّر حكمي السابق على الحديث بحكم آخر بدا لي فيما بعد أنه أعدل وأرجح، كأن أقول: \"ضعيف جدًا\" بدل: \"ضعيف \"، أو العكس، و: \"ضعيف \" بدل: \"موضوع \"، أو العكس، ونحو ذلك.\nوهذا، وإن كان نادرًا؛ فقد رأيتُ أن أنبِّهَ إليه لأمرين:\nالأول: كي لا يُظَنَّ أنَّ ذلك التغيير خطأ مطبعي.\nوالآخر: أن يعلمَ من شاءَ الله أن يعلم أن العلم لا يقبل الجمود، فهو في تقدم مستمر من خطأ إلى صواب، ومن صحيح إلى أصح، وهكذا ... وليعلموا أننا لا نصرّ على الخطأ إذا تبيَّن لنا.\nهذا، ومع انتشار مقالات الأحاديث الضعيفة في مختلف البلاد الِإسلامية، فإنه لم يرد إلينا أي انتقاد عليها، ولا أدري إذا كان ذلك لما","vol":"1","page":44},{"text":"وُفِّقْنا إليه من الصواب بإذن الله تعالى- وهذا ما أرجوه- أو لقلة من له معرفة بهذا العلم الشريف، ونفد الأسانيد التي تمكَنه من الجَوَلانِ في هذه\nالبحوث، أو لغير ذلك من الأمور (١) .\n_________\n(١) اللهم إلا انتقاد الشيخ عبد الله الحبشي الهرري نزيل دمشق، الذي نشره في رسالة أسماها \"التعقب الحثيث على من طعن فيما صح من الحديث \"، أو- كما قال-: \"تحقيق البيان في إثبات سبحة أهل الإيمان \"!\nوكنت أود أن يشاركنا الشيخ في نقده إيانا في تطبيق تلك القواعد العلمية التي سبقت الإشارة إليها، وفي تجديد العمل بها.\nولكنه وإن حاول ذلك، فإنه لم يستطع الاستمرار عليه، بل عدل إلى تقليد بعض العلماء ممَّن وافق قولهم رأيه، وإلى اتهامنا بمخالفتهم، وبسح الفهم لكلامهم! وبالتهور والتحكم النفساني! وسود صفحات كثيرة بأمور لا علاقة لها بمحل النزاع، ولا هي موضع خلاف.\nوأورد فيها- على صغر حجمها- كثيرًا من الأحاديث الضعيفة والآثار الواهية، وحسبك مثالًا على ذلك حديث أورده في الصفحة الأولى بلفظ: \"إن محرم الحلال؛ كمستحل الحرام \".\nولا يصح رفعه؟ إنما هو موقوف! وقد بينت ذلك، وخرجته تخريجًا علميًّا فيما سيأتي برقم (٦٢١٥) من المجلد الثالث عشر.\nانتقد الشيخ عليَّ حكمي على حديث: \"نعم المذكر السبحة\" بالوضع (انظر رقم ٨٣)، وحكمي على الحديثين المذكورين فيه من حديث صفية وسعد بالضعف، فذهب إلى أن الأول ضعيف لا موضوع، وإلى أن الآخرين صحيحان لا ضعيفان!\nفرددتُ عليه في مجلة \"التمدن\" بينت فيها خطأه في ذلك بأسلوب علمي نزيه؛ خلافًا لما جرى هو عليه في رسالته، ثم نشرنا في ذلك رسالة مفردة بعنوان \"الرد على التعقب الحثيث \"، فمن شاء الاطلاع على الحقيقة؛ فليرجع إليها.\nوفي أثناء نشرنا الرد في المجلة، ولما يكد ينته، طلع علينا فضيلة الشيخ الحبشي برد آخر سماه \" نصرة التعقب الحثيث \"، شحنه بالمغالطات والسب، والافتراء، والخروج عن الرد بالتي هي أحسن، حتى لقد أنذرني بسوء الخاتمة إن أنا استمررت على نهجي العلمي المخالف لفهمه وعلمه!\nفلما رأيت ذلك؛ صرفت النظر عن الرد عليه مرة أخرى، حرصًا مني على الوقت؛ كما بينته في خاتمة ردي المشار إليه، ولعلنا نذكر بعض شبهاته عند الكلام على الحديث المشار إليه آنفًا.","vol":"1","page":45},{"text":"ولا بد لي أخيرًا من أن أشكر من كان سببًا لطبع لهذه المقالات مرة أخرى في هذا الكتاب، وأن أشكر بصورة خاصة القائمين على \"مجلة التمدن الِإسلامي \"- وفي مقدمتهم الأستاذ أحمد مظهر العظمة- فقد كان لهم الفضل الأول في نشرها في مجلتهم، حتى عرف الناس قدرها، فرغبوا في نشرها في كتاب مفرد، وقد لقي أصحابُ المجلة في سبيل ذلك كثيرًا من المعارضات والانتقادات من بعض الشيوخ الجامدين، وغيرهم من الطرقيين الذين تأبى نفوسُهم أن يقف الناس على الحقائق التي تكشف عن جهلهم بالشريعة والسنة المحمدية، ولكنهم- أعني أصحاب المجلة- لم\nيبالوا بذلك، وصبروا على نشر ما يرونه حقًا، واستمروا عليه، أثابهم الله تعالى، وجزاهم عن الِإسلام خيرًا (١) .\nأسأله سبحانه أن يجعل عملي كله صالحًا، ولوجهه خالصًا، ولا يجعل لأحد فيه شيئًا، إنه سميع مجيب.\nدمشق ٣/٢٥/١٣٧٩\nمحمد ناصر الدين الألباني\n_________\n(١) وقد أضافوا إلى ما ذكرناه منقبة أخرى، فإنهم بدؤوا منذ العدد الأول من سنة (١٣٧٩ هـ) بنشر مقالاتنا في \"الأحاديث الصحيحة\"، فألفت نظر القراء إليها.","vol":"1","page":46},{"text":"<span data-type=\"title\" id=toc-4>تمهيد في الأحاديث الضعيفة والموضوعة</span>\nمن المصائب العظمى التي نزلت بالمسلمين منذ العصور الأولى انتشار الأحاديث الضعيفة والموضوعة بينهم، لا أستثني أحدًا منهم، ولو كانوا علماءهم، إلا من شاء الله منهم من أئمة الحديث ونقاده. كالبخاري، وأحمد، وابن معين، وأبي حاتم الرازي، وغيرهم.\nوقد أدَّى انتشارها إلى مفاسد كثيرة، منها ما هو من الأمور الاعتقادية الغيبية، ومنها ما هو من الأمور التشريعية، وسيرى القارئ الكريم الأمثلة\nالكثيرة لما ندَّعيهِ في كثير من الأحاديث الآتية إن شاء الله تعالى.\nوقد اقتضت حكمة العليم الخبير ﷾ أن لا يدعَ لهذه الأحاديث التي اختَلَقَها المُغْرِضونَ لغايات شتى؛ تسري بين المسلمين\nدون أن يُقَيِّضَ لها من يكشف القناع عن حقيقتها، ويبين للناس أمرها، أولئك هم أئمة الحديث الشريف، وحامِلو ألوية السنة النبوية الذين دعا\nلهم رسول الله – ﷺ - بقوله:\n\"نَضَّرَ الله امرءًا سمِعَ مقالَتي؛ فوعاها، وحفظها، وبلَّغها، فربَّ","vol":"1","page":47},{"text":"حامل فقه إلى مَن هو أفقه منه \" (١) .\nفقد قام لهؤلاء الأئمة- جزاهم الله عن المسلمين خيرًا- ببيان حال أكثر الأحاديث من صحة، أو ضعف، أو وضع، وأصَّلوا أصولًا متينة، وقعَّدوا قواعد رصينة، مَن أتقنها وتضلَع بمعرفتها أمكنه أن يعلم درجة أي حديث، ولو لم ينصُّوا عليه، وذلك هو علم أصول الحديث، أو مصطلح الحديث.\nوألَف المتأخرون منهم كتبًا خاصة للكشف عن الأحاديث، وبيان حالها، أشهرها وأوسعها كتاب \"المقاصد الحسنة في بيان كثير من الأحاديث المشتهرة على الألسنة\" للحافظ السخاوي، ونحوها كتب التخريجات، فإنها تبيِّن حال الأحاديث الورادة في كتب مَن ليس من أهل الحديث، وما لا أصل له من تلك الأحاديث، مثل كتاب: \"نصب الراية لأحاديث الهداية\" للحافظ الزيلعي، و\"المغني عن حمل الأسفار في الأسفار في تخريج ما في الِإحياء من الأخبار\" للحافظ العراقي، و\"التلخيص الحبير في تخريج أحاديث الرافعي الكبير\" للحافظ ابن حجر العسقلاني، و\"تخريج أحاديث الكشاف \" له، و\"تخريج أحاديث الشفاء\" للشيخ السيوطي، وكلها مطبوعة.\nومع أن هؤلاء الأئمة- جزاهم الله خيرًا- قد سهَّلوا السبيل لمن\n_________\n(١) أخرجه أبو داود، والترمذي وصححه- والسياق له-، وابن حبان في \"صحيحه \" عن ابن مسعود.\nوقد ثبت عن جماعة من الصحابة بنحو. فانظر \"التعليق الرغيب \" (١/٦٣)، و\"الصحيحة \" (٤٠٤) .","vol":"1","page":48},{"text":"بعدهم من العلماء والطلاب؛ حتى يعرفوا درجة كل حديث بهذه الكتب وأمثالها، فإننا نراهم- مع الأسف الشديد- قد انصرفوا عن قراءة الكتب المذكورة، فجهلوا بسبب ذلك حال الأحاديث التي حفظوها عن مشايخهم، أو يقرؤونها في بعض الكتب التي لا تتحرى الصحيح الثابت، ولذلك لا نكاد نسمع وعظًا لبعض المرشدين، أو محاضرة لأحد الأساتذة، أو خطبة من خطيب؛ إلا ونجد فيها شيئًا من تلك الأحاديث الضعيفة والموضوعة، وهذا أمر خطير، يُخشى عليهم جميعًا أن يدخلوا بسببه تحت وعيد قوله – ﷺ -: \"مَن كذب عليَّ متعمدًا (١) فَلْيَتَبَوَّأ مقعده من النار\". [حديث صحيح متواتر] .\nفإنهم، وإن لم يتعمدوا الكذب مباشرة، ففد ارتكبوه تبعًا؛ لنقلهم الأحاديث التي يقفون عليها جميعها، وهم يعلمون أن فيها ما هو ضعيف\nوما هو مكذوب قطعًا، وقد أشار إلى هذا المعنى قول النبي – ﷺ -: \"كَفى بالمرء كَذِبًا أنْ يُحَدِّثَ بكل ما سمعَ \".\n_________\n(١) لفظة \"متعمدًا\" صحيحة ثابتة في الحديث، وإن حاول التشكيك بها مؤلف كتاب \"الأضواء \" بل إنه جزم ببطلانها، وأنها من وضع بعض المحدثين؛ ليروج بها قوله: إنه يجوز رواية الحديث بالمعنى!\nوإنكار المؤلف المذكور لها لا يدل فقط على جهله بالحديث وطرقه، بل إنه يدل على جهله أيضًا بأصول الشريعة وقواعدها، فإن هذه اللفظة لو لم ترد في الحديث مطلقًا؛ فإن تقديرها في الحديث لا مناص منه كما لا يخفى، وإلا كان المؤلف المذكور أول من يشمله الحديث؛ لأنه- على الأقل- ليس معصومًا من الخطأ في رواية حديث ما!","vol":"1","page":49},{"text":"رواه مسلم في \"مقدمة صحيحه \" (١/٨)، وغيره من حديث أبي هريرة.\nثم رُوي عن الِإمام مالك أنه قال:\n\"اعلم أنه ليس يَسْلَمُ رجلٌ حدَّث بكل ما سمعَ، ولا يكون إمامًا أبدًا وهو يحدِّث بكل ما سمع \". وقال الِإمام ابن حبان في \"صحيحه \" (ص ٢٧):\n\"فصل: ذكر إيجاب دخول النار لمن نَسَبَ الشيء إلى المصطفى – ﷺ - وهو غير عالم بصحته \".\nثم ساق بسنده عن أبي هريرة مرفوعًا:\n\"مَن قال عليَّ ما لم أقل فليتبوأ مقعده من النار\".\nوسنده حسن، وأصله في \"الصحيحين \" بنحوه. ثم قال:\n\"ذكر الخبر الدال على صحة ما أومأنا إليه في الباب المتقدم \".\nثم ساق بسنده عن سمرة بن جندب قال: قال رسول الله – ﷺ -:\n\"مَن حدّثَ عني بحديث يُرى أنه كذب فهو أحد الكاذبين \". وهو حديث صحيح، أخرجه مسلم في \"مقدمة صحيحه \" (١/٧)\nمن حديث سمرة والمغيرة بن شعبة معًا، وقال:\n\"إنه حديث مشهور\". ثم قال ابن حبان:","vol":"1","page":50},{"text":"\"ذكر خبر ثان يدل على صحة ما ذهبنا إليه \".\nثم ساق حديث أبي هريرة الأول.\nفتبين مما أوردنا أنه لا يجوز نشر الأحاديث وروايتها دون التثبت من صحتها، وأن من فعل ذلك فهو حسبه من الكذب على رسول الله – ﷺ -، وقد قال – ﷺ -:\n\"إن كذبًا على ليس كَكَذِبٍ على أحدٍ، فمَن كَذَبَ عليَّ متعمدًا فليتبوَّأ مقعده من النار\".\nرواه مسلم وغيره.\nولخطورة هذا الأمر، رأيت أن أساهم في تقريب سبيل الاطلاع على الأحاديث التي نسمعها في هذا العصر، أو نقرأها في كتاب متداول، مما\nليس له أصل يثبت عند المحدثين، أو له أصل موضوع، لعل في ذلك تحذيرًا وتذكيرًا لمن يتذكر أو يخشى.\nولم أتقيد في سوقها بترتيب خاص، بل حسبما اتفق. ولذلك فإني أبتدئها بذكر حديثين قرأتهما في مقال نشر في العدد (٢٤٠٤) من \"جريدة\nالعلم \" الغراء، لأحد المرشدين الفضلاء في صدد بحث له مفيد في إسراء النبي – ﷺ - ومعراجه إلى السماء، والله ولي التوفيق.\nدمشق، رمضان سنة ١٣٧٤ هـ\nمحمد ناصر الدين الألباني","vol":"1","page":51},{"text":"<span data-type=\"title\" id=toc-5>١ </span>- (الدين هو العقل، ومن لا دين له لا عقل له) .\nباطل.\nأخرجه النسائي في \" الكنى \" وعنه الدولابي في \" الكنى والأسماء \" (٢ / ١٠٤) عن أبي مالك بشر بن غالب بن بشر بن غالب عن الزهري عن مجمع بن جارية عن عمه مرفوعا دون الجملة الأولى \" الدين هو العقل \" وقال النسائي: هذا حديث باطل منكر.\nقلت: وآفته بشر هذا فإنه مجهول كما قال الأزدي، وأقره الذهبي في \" ميزان الاعتدال في نقد الرجال \" والعسقلاني في \" لسان الميزان \".\nوقد أخرج الحارث بن أبي أسامة في مسنده (ق ١٠٠ / ١ - ١٠٤ / ١ - زوائده) عن داود بن المحبر بضعا وثلاثين حديثا في فضل العقل، قال الحافظ ابن حجر: كلها موضوعة، ومنها هذا الحديث كما ذكره السيوطي في \" ذيل اللآليء المصنوعة في الأحاديث الموضوعة \" (ص ٤ - ١٠) ونقله عنه العلامة محمد طاهر الفتني الهندي في \" تذكرة الموضوعات \" (ص ٢٩ - ٣٠) .\nوداود بن المحبر قال الذهبي: صاحب \" العقل \" وليته لم يصنفه، قال أحمد: كان لا يدري ما الحديث، وقال أبو حاتم: ذاهب الحديث غير ثقة، وقال الدارقطني: متروك، وروى عبد الغنى بن سعيد عنه قال: كتاب \" العقل \" وضعه ميسرة بن عبد ربه ثم سرقه منه داود بن المحبر فركبه بأسانيد غير أسانيد ميسرة، وسرقه عبد العزيز بن أبي رجاء، ثم سرقه سليمان بن عيسى السجزي.\nومما يحسن التنبيه عليه أن كل ما ورد في فضل العقل من الأحاديث لا يصح منها شيء، وهي تدور بين الضعف والوضع، وقد تتبعت ما أورده منها أبو بكر بن أبي","vol":"1","page":53},{"text":"الدنيا في كتابه \" العقل وفضله \" فوجدتها كما ذكرت لا يصح منها شيء، فالعجب من مصححه الشيخ محمد زاهد الكوثري كيف سكت عنها؟ ! بل أشار في ترجمته للمؤلف (ص ٤) إلى خلاف ما يقتضيه التحقيق العلمي عفا الله عنا وعنه.\nوقد قال العلامة ابن القيم في \" المنار \" (ص ٢٥): أحاديث العقل كلها كذب.\nوانظر الحديث (٣٧٠ و٥٦٤٤) .","vol":"1","page":54},{"text":"<span data-type=\"title\" id=toc-6>٢ </span>- (من لم تنهه صلاته عن الفحشاء والمنكر لم يزدد من الله إلا بعدا) .\nباطل.\nوهو مع اشتهاره على الألسنة لا يصح من قبل إسناده، ولا من جهة متنه. أما إسناده فقد أخرجه الطبراني في \" المعجم الكبير \" (٣ / ١٠٦ / ٢ مخطوطة الظاهرية) والقضاعي في \" مسند الشهاب \" (٤٣ / ٢) وابن أبي حاتم كما في \" تفسير ابن كثير \" (٢ / ٤١٤) و\" الكواكب الدراري \" (٨٣ / ٢ / ١) من طريق ليث عن طاووس عن ابن عباس.\nوهذا إسناد ضعيف من أجل ليث هذا - وهو ابن أبي سليم - فإنه ضعيف، قال الحافظ ابن حجر في ترجمته من \" تقريب التهذيب \": صدوق اختلط أخيرا ولم يتميز حديثه فترك.\nوبه أعله الهيثمي في \" مجمع الزوائد \" (١ / ١٣٤) .\nوقال شيخه الحافظ العراقي في \" تخريج الإحياء \" (١ / ١٤٣): إسناده لين.\nقلت: وقد أخرجه الحافظ ابن جرير في تفسيره (٢٠ / ٩٢) من طريق أخرى","vol":"1","page":54},{"text":"عن ابن عباس موقوفا عليه من قوله، ولعله الصواب وإن كان في سنده رجل لم يسم.\nورواه الإمام أحمد في كتاب \" الزهد \" (ص ١٥٩) والطبراني في \" المعجم الكبير \" عن ابن مسعود موقوفا عليه بلفظ: \" من لم تأمره الصلاة بالمعروف وتنهاه عن المنكر لم يزدد بها إلا بعدا \".\nوسنده صحيح كما قال الحافظ العراقي، فرجع الحديث إلى أنه موقوف، ثم رأيته في معجم ابن الأعرابي قال (١٩٣ / ١)، أنبأنا عبد الله - يعني ابن أيوب المخرمي - أنبأنا يحيى بن أبي بكير عن إسرائيل عن إسماعيل عن الحسن قال: لما نزلت هذه الآية ﴿إن الصلاة تنهى عن الفحشاء والمنكر﴾ (العنكبوت: ٤٥) قال رسول الله ﷺ ... فذكره.\nوهذا مرسل، وإسماعيل هو ابن مسلم، فإن كان أبا محمد البصري فهو ثقة، وإن كان أبا إسحاق المكي فهو ضعيف، لكن قال الحافظ العراقي: رواه علي بن معبد في كتاب \" الطاعة والمعصية \" من حديث الحسن مرسلا بإسناد صحيح.\nقلت: يعني أن إسناده إلى الحسن صحيح، ولا يلزم منه أن يكون الحديث صحيحا لما عرف من علم \" مصطلح الحديث \" أن الحديث المرسل من أقسام الحديث الضعيف عند جمهو ر علماء الحديث، ولا سيما إذا كان من مرسل الحسن وهو البصري، قال ابن سعد في ترجمته: كان عالما جامعا رفيعا ثقة ... ما أرسله فليس بحجة.\nوحتى إنه لوفرض أن الحسن وصل الحديث وأسنده ولم يصرح بالتحديث","vol":"1","page":55},{"text":"أو بسماعه من الذي أسنده إليه كما لوقال: عن سمرة أو عن أبي هريرة لم يكن حديثه حجة، فكيف لوأرسله كما في هذا الحديث؟ ! قال الحافظ الذهبي في \" ميزان الاعتدال \": كان الحسن كثير التدليس، فإذا قال في حديث عن فلان ضعف احتجاجه ولا سيما عمن قيل: إنه لم يسمع منهم كأبي هريرة ونحوه، فعدوا ما كان له عن أبي هريرة في\nجملة المنقطع.\nعلى أنه قد ورد الحديث عن الحسن من قوله أيضا لم ينسبه إلى النبي ﷺ، كذلك أخرجه الإمام أحمد في \" الزهد \" (ص ٢٦٤) وإسناده صحيح، وكذلك رواه ابن جرير (٢٠ / ٩٢) من طرق عنه وهو الصواب.\nثم وجدت الحديث في \" مسند الشهاب \" (٤٣ / ٢) من طريق مقدام بن داود قال: أنبأنا علي بن محمد بن معبد بسنده المشار إليه آنفا عن الحسن مرفوعا، ومقدام هذا قال النسائي: ليس بثقة، فإن كان رواه غيره عن علي بن معبد وكان ثقة فالسند صحيح مرسلا كما سبق عن العراقي وإلا فلا يصح.\nوجملة القول أن الحديث لا يصح إسناده إلى النبي ﷺ وإنما صح من قول ابن مسعود والحسن البصري، وروي عن ابن عباس. ولهذا لم يذكره شيخ الإسلام ابن تيمية في \" كتاب الإيمان \" (ص ١٢) إلا موقوفا على ابن مسعود وابن عباس ﵄.\nوقال ابن عروة في \" الكواكب \": إنه الأصح.","vol":"1","page":56},{"text":"ثم رأيت الحافظ ابن كثير قال بعد أن ساق الحديث عن عمران بن حصين وابن عباس وابن مسعود والحسن مرفوعا: والأصح في هذا كله الموقوفات عن ابن مسعود وابن عباس والحسن وقتادة والأعمش وغيرهم.\nقلت: وسيأتي حديث عمران في المائة العاشرة إن شاء الله تعالى وهو بهذا اللفظ إلا أنه قال: \" فلا صلاة له \" بدل \" لم يزدد عن الله إلا بعدا \" وهو منكر أيضا كما سيأتي بيانه هناك بإذن الله تعالى فانظره برقم (٩٨٥) .\nوأما متن الحديث فإنه لا يصح، لأن ظاهره يشمل من صلى صلاة بشروطها وأركانها بحيث أن الشرع يحكم عليها بالصحة وإن كان هذا المصلي لا يزال يرتكب بعض المعاصي، فكيف يكون بسببها لا يزداد بهذه الصلاة إلا بعدا؟ ! هذا مما لا يعقل ولا تشهد له الشريعة، ولهذا تأوله شيخ الإسلام ابن تيمية بقوله:\nوقوله \" لم يزدد إلا بعدا \" إذا كان ما ترك من الواجب منها أعظم مما فعله، أبعده ترك الواجب الأكثر من الله أكثر مما قربه فعل الواجب الأقل.\nوهذا بعيد عندي، لأن ترك الواجب الأعظم منها معناه ترك بعض ما لا تصح الصلاة إلا به كالشروط والأركان، وحينئذ فليس له صلاة شرعا، ولا يبدو أن هذه الصلاة هي المرادة في الحديث المرفوع والموقوف، بل المراد الصلاة الصحيحة التي لم تثمر ثمرتها التي ذكرها الله تعالى في قوله: ﴿إن الصلاة تنهى عن\nالفحشاء والمنكر﴾ (العنكبوت: ٤٥) وأكدها رسول الله ﷺ لما قيل له: إن فلانا يصلي الليل كله فإذا أصبح سرق! فقال: \" سينهاه ما تقول أو قال: ستمنعه صلاته \".","vol":"1","page":57},{"text":"رواه أحمد والبزار والطحاوي في \" مشكل الآثار \" (٢ / ٤٣٠) والبغوي في حديث علي بن الجعد (٩ / ٩٧ / ١) وأبو بكر الكلاباذي في \" مفتاح معاني الآثار \" (٣١ / ١ / ٦٩ / ١) بإسناد صحيح من حديث أبي هريرة.\nفأنت ترى أن النبي ﷺ أخبر أن هذا الرجل سينتهي عن السرقة بسبب صلاته - إذا كانت على الوجه الأكمل طبعا كالخشوع فيها والتدبر في قراءتها - ولم يقل: إنه \" لا يزداد بها إلا بعدا \" مع أنه لما ينته عن السرقة.\nولذلك قال عبد الحق الإشبيلي في \" التهجد \" (ق ٢٤ / ١): يريد ﵇ أن المصلي على الحقيقة المحافظ على صلاته الملازم لها تنهاه صلاته عن ارتكاب المحارم والوقوع في المحارم.\nفثبت بما تقدم ضعف الحديث سندا ومتنا والله أعلم.\nثم رأيت الشيخ أحمد بن محمد عز الدين بن عبد السلام نقل أثر ابن عباس هذا في كتابه \" النصيحة بما أبدته القريحة \" (ق ٣٢ / ١) عن تفسير الجاربردي وقال: ومثل هذا ينبغي أن يحمل على التهديد لما تقرر أن ذلك ليس من الأركان والشرائط ثم استدل على ذلك بالحديث المتقدم: \" ستمنعه صلاته \" واستصوب الشيخ أحمد كلام الجاربردي هذا وقال: لا يصح حمله على ظاهره، لأن ظاهره معارض بما ثبت في\nالأحاديث الصحيحة المتقدمة من أن الصلاة مكفرة للذنوب، فكيف تكون مكفرة ويزداد بها بعدا؟ ! هذا مما لا يعقل! ثم قال:","vol":"1","page":58},{"text":"قلت: وحمل الحديث على المبالغة والتهديد ممكن على اعتبار أنه موقوف على ابن عباس أو غيره وأما على اعتباره من كلامه ﷺ فهو بعيد عندي والله أعلم.\nقال: ويشهد لذلك ما ثبت في البخاري أن رجلا أصاب من امرأة قبلة فذكر للنبي ﷺ فأنزل الله تعالى ﴿إن الحسنات يذهبن السيئات﴾ .\nثم رأيت شيخ الإسلام ابن تيمية قال في بعض فتاواه: هذا الحديث ليس بثابت عن النبي ﷺ لكن الصلاة تنهى عن الفحشاء والمنكر كما ذكر الله في كتابه، وبكل حال فالصلاة لا تزيد صاحبها بعدا، بل الذي يصلي خير من الذي لا يصلي وأقرب إلى الله منه وإن كان فاسقا.\nقلت: فكأنه يشير إلى تضعيف الحديث من حيث معناه أيضا وهو الحق وكلامه المذكور رأيته في مخطوط محفوظ في الظاهرية (فقه حنبلى<span data-type=\"title\" id=toc-7> ٣ </span>/ ١٢ / ١ - ٢) وقد نقل الذهبي في \" الميزان \" (٣ / ٢٩٣) عن ابن الجنيد أنه قال في هذا الحديث: كذب وزور.\n٣ - \" همة الرجال تزيل الجبال \".\nليس بحديث.\nقال الشيخ إسماعيل العجلونى في \" كشف الخفاء \": لم أقف على أنه حديث، لكن نقل بعضهم عن الشيخ أحمد الغزالي أنه قال:","vol":"1","page":59},{"text":"قال رسول الله ﷺ: \" همة الرجال تقلع الجبال \" فليراجع.\nقلت: قد راجعنا مظانه في كتب السنة فلم نجد له أصلا، وإيراد الشيخ أحمد الغزالي له لا يثبته، فليس هو من المحدثين، وإنما هو مثل أخيه محمد من فقهاء الصوفية، وكم في كتاب أخيه \" الإحياء \" من أحاديث جزم بنسبتها إلى النبي ﷺ وهي مما يقول الحافظ العراقي وغيره فيها: لا أصل له منها:\n<span data-type=\"title\" id=toc-8>٤ </span>- (الحديث فى المسجد يأكل الحسنات كما تأكل البهائم الحشيش) .\nلا أصل له.\nأورده الغزالي في \" الإحياء \" (١ / ١٣٦) فقال مخرجه الحافظ العراقي: لم أقف له على أصل وبيض له الحافظ في \" تخريج الكشاف \" (٧٣ / ٩٥ و١٣٠ / ١٧٦) .\nوقال عبد الوهاب بن تقى الدين السبكي في \" طبقات الشافعية \" (٤ / ١٤٥ - ١٤٧): لم أجد له إسنادا.\nوالمشهور على الألسنة: \" الكلام المباح في المسجد يأكل الحسنات كما تأكل النار الحطب \" وهو هو.","vol":"1","page":60},{"text":"<span data-type=\"title\" id=toc-9>٥ </span>- (ما ترك عبد شيئا لله لا يتركه إلا لله إلا عوضه منه ما هو خير له فى دينه ودنياه) .\nموضوع بهذا اللفظ.\nوقد سمعته في كلمة ألقاها بعض الأفاضل من إذاعة دمشق في هذا الشهر المبارك شهر رمضان!\nأخرجه أبو نعيم في \" حلية الأولياء \" (٢ / ١٩٦) وعنه الديلمي (٤ / ٢٧ - الغرائب الملتقطة) والسلفي في \" الطيوريات \" (٢٠٠ / ٢) وابن عساكر (٣ / ٢٠٨ / ٢ و١٥ / ٧٠ / ١) من طريق عبد الله بن سعد الرقي حدثتني والدتي مروة بنت مروان قالت حدثتني والدتي عاتكة بنت بكار عن أبيها قالت: سمعت الزهري يحدث عن سالم بن عبد الله عن ابن عمر أن رسول الله ﷺ قال: فذكره وقال أبو نعيم عقبه: حديث غريب.\nوأقول: أن إسناده موضوع، فإن من دون الزهري لا ذكر لهم في شيء من كتب الحديث غير عبد الله بن سعد الرقي فإنه معروف، ولكن بالكذب!\nقال الحافظ الذهبي في \" ميزان الاعتدال في نقد الرجال \" وتبعه الحافظ أحمد بن حجر العسقلاني في \" لسان الميزان \": كذبه الدارقطني وقال: كان يضع الحديث وهاه أحمد بن عبدان.\nوفيه علة أخرى وهي جهالة بكار هذا وهو ابن محمد وفي ترجمته أورده ابن عساكر ولم يذكر فيه جرحا ولا تعديلا.\nنعم صح الحديث بدون قوله في آخره \" في دينه ودنياه \".\nأخرجه وكيع في \" الزهد \" (٢ / ٦٨ / ٢) وعنه أحمد (٥ / ٣٦٣) والقضاعي في \" مسند الشهاب \" (رقم ١١٣٥) بلفظ:","vol":"1","page":61},{"text":"\" إنك لن تدع شيئا لله ﷿ إلا بدلك الله به ما هو خير لك منه \".\nوسنده صحيح على شرط مسلم.\nوأخرجه الأصبهاني أيضا في \" الترغيب \" (٧٣ / ١) ثم روى له شاهدا من حديث أبي\nابن كعب بسند لا بأس به في الشواهد.\n<span data-type=\"title\" id=toc-10>٦ </span>- \" تنكبوا الغبار فإنه منه تكون النسمة \".\nلا أعلم له أصلا.\nأورده ابن الأثير في مادة نسم من \" النهاية \" وذكر أنه حديث! ولا أعرف له أصلا مرفوعا وقد روى ابن سعد في \" الطبقات الكبرى \" (٨ / ٢ / ١٩٨) فقال: وقال عبد الله بن صالح المصري عن حرملة بن عمران عمن حدثهم عن ابن سندر مولى النبي ﷺ قال: أقبل عمرو بن العاص وابن سندر معهم، فكان ابن سندر ونفر معه يسيرون بين يدي عمرو بن العاص فأثاروا الغبار، فجعل عمرو طرف عمامته على أنفه ثم قال: اتقوا الغبار فإنه أو شك شيء دخولا، وأبعده خروجا، وإذا وقع على الرئة صار نسمة.\nوهذا مع كونه موقوفا لا يصح من قبل سنده لأمور: الأول: أن ابن سعد علقه، فلم يذكر الواسطة بينه وبين عبد الله بن صالح.\nالثاني: أن ابن صالح فيه ضعف وإن روى له البخاري فقد قال ابن حبان: كان في نفسه صدوقا، إنما وقعت المناكير في حديثه من قبل جار له، فسمعت ابن خزيمة يقول: كان بينه وبينه عداوة، كان يضع الحديث على شيخ ابن صالح، ويكتبه بخط يشبه خط عبد الله، ويرميه في داره بين كتبه، فيتوهم عبد الله أنه خطه","vol":"1","page":62},{"text":"فيحدث به! .\nالثالث: أن الواسطة بين حرملة وابن سندر لم تسم فهي مجهولة.\n<span data-type=\"title\" id=toc-11>٧ </span>- \" اثنتان لا تقربهما: الشرك بالله والإضرار بالناس \".\nلا أصل له.\nوقد اشتهر بهذا اللفظ ولم أقف عليه في شيء من كتب السنة، ولعل أصله ما في \" الإحياء \" للغزالي (٢ / ١٨٥) قال ﷺ: \" خصلتان ليس فوقهما شيء من الشر: الشرك بالله والضر لعباد الله، وخصلتان ليس فوقهما شيء من البر: الإيمان بالله، والنفع لعباد الله \".\nوهو حديث لا يعرف له أصل.\nقال العراقي في تخريجه: ذكره صاحب الفردوس من حديث علي، ولم يسنده ولده في مسنده.\nولهذا أورده السبكي في الأحاديث التي وقعت في \" الإحياء \" ولم يجد لها إسنادا (٤ / ١٥٦) .","vol":"1","page":63},{"text":"<span data-type=\"title\" id=toc-12>٨ </span>- \" اعمل لدنياك كأنك تعيش أبدا، واعمل لآخرتك كأنك تموت غدا \".\nلا أصل له مرفوعا.\nوإن اشتهر على الألسنة في الأزمنة المتأخرة حتى إن الشيخ عبد الكريم العامري الغزي لم يورده في كتابه \" الجد الحثيث في بيان ما ليس بحديث \".\nوقد وجدت له أصلا موقوفا، رواه ابن قتيبة في \" غريب الحديث \" (١ / ٤٦ / ٢) حدثني السجستاني حدثنا الأصمعي عن حماد بن سلمة عن عبيد الله بن العيزار","vol":"1","page":63},{"text":"عن عبد الله بن عمرو أنه قال: فذكره موقوفا عليه إلا أنه قال: \" احرث لدنياك \" إلخ.\nوعبيد الله بن العيزار لم أجد من ترجمه.\nثم وقفت عليها في \" تاريخ البخاري \" (٣ / ٣٩٤) و\" الجرح والتعديل \" (٢ / ٢ / ٣٣٠) بدلالة بعض أفاضل المكيين نقلا عن تعليق للعلامة الشيخ عبد الرحمن المعلمي اليماني رحمه الله تعالى وفيها يتبين أن الرجل وثقه يحيي بن سعيد القطان وأنه يروي عن الحسن البصري وغيره من التابعين فالإسناد منقطع.\nويؤكده أنني رأيت الحديث في \" زوائد مسند الحارث \" للهيثمي (ق ١٣٠ / ٢) من طريق أخرى عن ابن العيزار قال: لقيت شيخا بالرمل من الأعراب كبيرا فقلت: لقيت أحدا من أصحاب رسول الله ﷺ؟ فقال: نعم، فقلت: من؟ فقال: عبد الله بن عمرو بن العاص....\nثم رأيت ابن حبان قد أورده في \" ثقات أتباع التابعين \" (٧ / ١٤٨) .\nورواه ابن المبارك في \" الزهد \" من طريق آخر فقال (٢١٨ / ٢): أنبأنا محمد ابن عجلان عبد الله بن عمرو بن العاص قال: فذكره موقوفا، وهذا منقطع وقد روي مرفوعا، أخرجه البيهقي في سننه (٣ / ١٩) من طريق أبي صالح حدثنا الليث عن ابن عجلان عن مولى لعمر بن عبد العزيز عن عبد الله بن عمرو بن العاص عن رسول الله ﷺ أنه قال: فذكره في تمام حديث أوله: \" إن هذا الدين متين فأو غل فيه برفق، ولا تبغض إلى نفسك عبادة ربك، فإن المنبت لا سفرا قطع ولا ظهرا أبقى، فاعمل عمل امريء يظن أن لن يموت أبدا، واحذر حذر (امريء) يخشى أن يموت غدا \".\nوهذا سند ضعيف وله علتان جهالة مولى عمر بن عبد العزيز وضعف أبي","vol":"1","page":64},{"text":"صالح وهو عبد الله بن صالح كاتب الليث كما تقدم في الحديث (٦) .\nثم إن هذا السياق ليس نصا في أن العمل المذكور فيه هو العمل للدنيا، بل الظاهر منه أنه يعني العمل للآخرة، والغرض منه الحض على الاستمرار برفق في العمل الصالح وعدم الانقطاع عنه، فهو كقوله ﷺ: \" أحب الأعمال إلى الله أدومها وإن قل \" متفق عليه والله أعلم.\nهذا والنصف الأول من حديث ابن عمرو رواه البزار (١ / ٥٧ / ٧٤ - كشف الأستار) من حديث جابر، قال الهيثمي في \" مجمع الزوائد \" (١ / ٦٢): وفيه يحيى بن المتوكل أبو عقيل وهو كذاب.\nقلت: ومن طريقه رواه أبو الشيخ ابن حيان في كتابه \" الأمثال \" (رقم ٢٢<span data-type=\"title\" id=toc-13>٩) </span>.\nلكن يغني عنه قوله ﷺ: \" إن هذا الدين يسر، ولن يشاد هذا الدين أحد إلا غلبه، فسددوا وقاربوا وأبشروا ... \" أخرجه البخاري في صحيحه من حديث أبي هريرة مرفوعا.\nوقد روى الحديث بنحوه من طريق أخرى وسيأتي بلفظ (أصلحوا دنياكم ...) (رقم ٨٧٨) .\n٩ - \" أنا جد كل تقي \".\nلا أصل له.\nسئل عنه الحافظ السيوطي فقال: لا أعرفه ذكره في كتابه \" الحاوي للفتاوي \" (٢ / ٨٩) .","vol":"1","page":65},{"text":"<span data-type=\"title\" id=toc-14>١٠ </span>- \" إن الله يحب أن يرى عبده تعبا في طلب الحلال \".\nموضوع.\nرواه أبو منصور الديلمي في \" مسند الفردوس \" من حديث علي ﵁ مرفوعا، قال الحافظ العراقي (٢ / ٥٦): وفيه محمد بن سهل العطار، قال الدارقطني: يضع الحديث.\nقلت: وهذا من الأحاديث الموضوعة التي شان بها السيوطي كتابه \" الجامع الصغير \" خلافا لما تعهد به في مقدمته فقال: وصنته عما تفرد به وضاع أو كذاب، فإنه عفا الله عنا وعنه لم يف بما تعهد به، وفي النية إذا يسر الله لنا أن نتوجه إلى تطهيره من تلك الأحاديث وجمعها في كتاب خاص ونشره على الناس حتى يكونوا على حذر منها.\nهذا وقد قال الشيخ عبد الرؤوف المناوي في شرحه لـ\" الجامع، \" فيض القدير \" بعد أن نقل ما ذكرته عن العراقي: فكان ينبغي للمصنف حذفه.","vol":"1","page":66},{"text":"<span data-type=\"title\" id=toc-15>١١ </span>- \" إنما بعثت معلما \".\nضعيف.\nأخرجه الدارمي (١ / ٩٩) من طريق عبد الله بن يزيد - وهو أبو عبد الرحمن المقري - وابن وهب في \" المسند \" (٨ / ١٦٤ / ٢) وعبد الله بن المبارك في \" الزهد \" (٢٢٠ / ٢) وعنه الحارث في مسنده (ص ١٦ من \" زوائده \") والطيالسي (ص ٢٩٨ رقم ٢٢٥١) كلهم عن عبد الرحمن بن زياد بن أنعم عن","vol":"1","page":66},{"text":"عبد الرحمن بن رافع عن عبد الله بن عمرو أن رسول الله ﷺ مر بمجلسين في مسجده فقال: \" كلاهما على خير وأحدهما أفضل من صاحبه، أما هؤلاء فيدعون الله ويرغبون إليه، فإن شاء أعطاهم وإن شاء منعهم، وأما هؤلاء فيتعلمون الفقه والعلم ويعلمون الجاهل فهم أفضل وإنما بعثت معلما \".\nوهذا سند ضعيف فإن عبد الرحمن بن زياد وابن رافع ضعيفان كما قال الحافظ ابن حجر في \" تقريب التهذيب \" ورواه ابن ماجه (١ / ١٠١) من طريق داود بن الزبرقان عن بكر بن خنيس عن عبد الرحمن بن زياد عن عبد الله بن يزيد عن عبد الله بن عمرو به.\nوهذا سند أشد ضعفا من الأول، فإن كل من دون عبد الله بن يزيد ضعفاء، وقد خالفوا الثقات فجعلوا أو أحدهم جعل عبد الله بن يزيد - المعافري الحبلي الثقة - مكان عبد الرحمن بن رافع الضعيف.\nوقال البوصيري في \" الزوائد \" (ق ١٦ / ٢): فيه داود وبكر وعبد الرحمن وهم ضعفاء.\nوقال العراقي في \" تخريج الإحياء \": سنده ضعيف.\nوقد اشتهر الاحتجاج بهذا الحديث على مشروعية الذكر على الصورة التي يفعلها بعض أهل الطرق من التحلق والصياح في الذكر والتمايل يمنة ويسرة وأماما وخلفا مما هو غير مشروع باتفاق المتقدمين، ومع أن الحديث لا يصح كما علمت، فليس فيه هذا الذي زعموه، بل غاية ما فيه جواز الاجتماع على ذكر الله تعالى، وهذا فيه أحاديث صحيحة في مسلم وغيره تغني عن هذا الحديث، وهي لا تفيد أيضا إلا مطلق الاجتماع، أما ما يضاف إليه من التحلق وما قرن معه من الرقص فكله بدع وضلالات يتنزه الشرع عنها.","vol":"1","page":67},{"text":"<span data-type=\"title\" id=toc-16>١٢ </span>- \" أوحى الله إلى الدنيا: أن اخدمي من خدمني، وأتعبي من خدمك \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (٨ / ٤٤) واللفظ له والحاكم في \" معرفة علوم الحديث \" (ص ١٠١) من طرق عن الحسين بن داود بن معاذ البلخي قال حدثنا الفضيل بن عياض قال حدثنا منصور عن إبراهيم عن علقمة عن عبد الله بن مسعود مرفوعا.\nقال الخطيب: تفرد بروايته الحسين عن الفضيل، وهو موضوع، ورجالهم كلهم ثقات سوى الحسين بن داود، ولم يكن ثقة، فإنه روى نسخة عن يزيد بن هارون عن حميد عن أنس أكثرها موضوع.","vol":"1","page":68},{"text":"<span data-type=\"title\" id=toc-17>١٣ </span>- \" أهل الشام سوط الله في أرضه ينتقم بهم ممن يشاء من عباده، وحرام على منافقيهم أن يظهروا على مؤمنيهم، ولا يموتوا إلا غما وهما \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٤١٦٣) من طريقين عن الوليد بن مسلم عن محمد بن أيوب بن ميسرة بن حلبس عن أبيه عن خريم بن فاتك الأسدي صاحب رسول الله ﷺ أنه سمع رسول الله ﷺ يقول: فذكره.\nوهذا إسناد ظاهره الصحة ولعله لذلك احتج به شيخ الإسلام ابن تيمية في فصل له في \" فضائل الشام \" (ق ٢٥٩ / ١ من مسودته) وليس بصحيح فإن له علتين: الأولى: عنعنعة الوليد فإنه يدلس تدليس التسوية، قال الذهبي في \" الميزان \": \" إذا قال الوليد: عن ابن جريج أو عن الأو زاعى فليس بمعتمد لأنه يدلس عن كذابين فإذا قال: \" ثنا \" فهو حجة \"","vol":"1","page":68},{"text":"وقال الحافظ في \" التقريب \": هو ثقة لكنه كثير التدليس والتسوية.\nالأخرى: الوقف فقد رواه موقوفا هيثم بن خارجة قال: حدثنا محمد بن أيوب به موقوفا على خريم.\nأخرجه أحمد (٣ / ٤٩٨) وسنده صحيح، وأو هم ابن تيمية أنه مرفوع وليس كذلك.\nوالحديث أورده المنذري في \" الترغيب والترهيب \" (٤ / ٦٣) وقال: رواه الطبراني مرفوعا وأحمد موقوفا ولعله الصواب، ورواتهما ثقات.\n<span data-type=\"title\" id=toc-18>١٤ </span>- \" إياكم وخضراء الدمن، فقيل: وما خضراء الدمن؟ قال: المرأة الحسناء فى المنبت السوء \".\nضعيف جدا.\nرواه القضاعي في \" مسند الشهاب \" (ق ٨١ / ١) من طريق الواقدي قال: أنبأنا يحيى بن سعيد بن دينار عن أبي وجيزة يزيد بن عبيد عن عطاء بن يزيد الليثي عن أبي سعيد الخدري، وأورده الغزالي في \" الإحياء \" (٢ / ٣٨) وقال مخرجه العراقي: رواه الدارقطني في \" الأفراد \" والرامهرمزى في \" الأمثال \" من حديث أبي سعيد الخدري، قال الدارقطني: تفرد به الواقدى وهو ضعيف.\nوذكر نحوه ابن الملقن في \" خلاصة البدر المنير \" (ق ١١٨ / ١) .\nقلت: بل هو متروك فقد كذبه الإمام أحمد والنسائي وابن المديني وغيرهم.\nولا تغتر بتوثيق بعض المتعصبين له ممن قدم لبعض كتبه، وغيره من الحنفية، فإنه على خلاف القاعدة المعروفة عند المحدثين: الجرح المبين مقدم على التعديل ولذا حكم الكوثري بوضعه كما سيأتي تحت الحديث (٢٥) .","vol":"1","page":69},{"text":"<span data-type=\"title\" id=toc-19>١٥ </span>- \" الشام كنانتي فمن أرادها بسوء رميته بسهم منها \".\nلا أصل له في المرفوع.\nولعله من الإسرائيليات، فقد أخرج الحافظ أبو الحسن الربعي في \" فضائل الشام \" (ص ٣) عن عون بن عبد الله بن عتبة قال: قرأت فيما أنزل الله ﷿ على بعض الأنبياء أن الله تعالى يقول: الشام كنانتي فإذا غضبت على قوم رميته منها بسهم.\nوفي سنده المسعودي واسمه عبد الرحمن بن عبد الله وهو ضعيف لاختلاطه، وجماعة آخرون لم أجد من ترجمهم، ويروى مثل هذا المعنى في مصر أيضا ولا أصل له في المرفوع أيضا كما يشير إليه كلام السخاوي في \" المقاصد الحسنة \".","vol":"1","page":70},{"text":"<span data-type=\"title\" id=toc-20>١٦ </span>- \" صنفان من أمتي إذا صلحا صلح الناس: الأمراء والفقهاء، [وفي رواية: العلماء] \".\nموضوع.\nأخرجه تمام في \" الفوائد \" (٢٣٨ / ١) وأبو نعيم في \" الحلية \" (٤ / ٩٦) وابن عبد البر في \" جامع بيان العلم \" (١ / ١٨٤) من طريق محمد بن زياد اليشكري عن ميمون بن مهران عن ابن عباس مرفوعا.\nوهذا سند موضوع محمد بن زياد هذا قال أحمد: كذاب أعور يضع الحديث وقال ابن معين والدارقطني: كذاب","vol":"1","page":70},{"text":"وكذبه أبو زرعة أيضا وغيره.\nوالحديث مما أورده السيوطي في \" الجامع \" خلافا لشرطه! وأورده الغزالي في \" الإحياء \" (١ / ٦) جازما بنسبته إليه ﷺ! وقال مخرجه الحافظ العراقي بعد أن عزاه لابن عبد البر وأبي نعيم: سنده ضعيف.\n(تنبيه):\nولا منافاة بين قول الحافظ هذا وبين حكمنا عليه بالوضع إذ أن الموضوع من أنواع الحديث الضعيف كما هو مقرر في علم المصطلح.\nومن أحاديث هذا الكذاب:\n<span data-type=\"title\" id=toc-21>١٧ </span>- \" من أذنب وهو يضحك دخل النار وهو يبكي \".\nموضوع.\nأخرجه أبو نعيم أيضا (٤ / ٩٦) من طريق عمر بن أيوب حدثنا أبو إبراهيم الترجمان حدثنا محمد بن زياد اليشكري بإسناده المتقدم.\nوهو من الأحاديث التي سود بها السيوطي أيضا كتابه \" الجامع الصغير \"! وقال شارحه المناوي: وفيه عمر بن أيوب قال الذهبي: جرحه ابن حبان.\nقلت: وعمر هذا الظاهر أنه المزني وهاه الدارقطني كما في \" الميزان \" و\" لسانه \" فالحمل في الحديث على اليشكري أولى.\nثم رأيته في \" الحلية (٦ / ١٨٥) عن بكر بن عبد الله المزني من قوله وهو الأشبه.\nومن أحاديث هذا الكذاب أيضا:","vol":"1","page":71},{"text":"<span data-type=\"title\" id=toc-22>١٨ </span>- \" اتخذوا الحمام المقاصيص فإنها تلهي الجن عن صبيانكم \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٢٨٨ / ٢) والخطيب (٥ / ٢٧٩) وابن عساكر (١٧ / ٤٦٩) من طريق محمد بن زياد بإسناده السابق عن ابن عباس.\nوهو من أحاديث \" الجامع الصغير \" أيضا! وقد عزاه فيه للخطيب والديلمي في \" مسند الفردوس \" عن ابن عباس وابن عدي عن أنس فتعقبه شارحه المناوي بقوله: وقضيته أن مخرجه الخطيب خرجه ساكتا عليه والأمر بخلافه، فإنه عقبه بنقله عن أحمد وابن معين وغيرهما أن محمد بن زياد كان كذابا يضع الحديث\nانتهى.\nوقال ابن حجر: فيه محمد بن زياد اليشكري كذبوه، وفي \" الميزان \" كذاب وضاع ثم أورد له هذا الخبر، وابن عدي رواه من حديث عثمان بن مطر عن ثابت عن أنس بن مالك قال في الميزان عن ابن حبان بعد ما ساق له هذا الخبر: يروي الموضوعات عن الأثبات، ومن ثم حكم ابن الجوزي بوضعه وتبعه المؤلف في \" مختصر الموضوعات \" ساكتا عليه، وحكاه عنه في \" الكبير \" وأقره فكان ينبغي حذفه من هذا الكتاب وفاء بشرطه.\nوممن جزم بوضعه ابن عراق والهندي وغيرهما.\nقلت: ومنهم ابن القيم في \" المنار \" (٣٩) .\nومن أحاديث اليشكري الكذاب هذا:","vol":"1","page":72},{"text":"<span data-type=\"title\" id=toc-23>١٩ </span>- \" زينوا مجالس نسائكم بالمغزل \".\nموضوع.\nأخرجه ابن عدي (٢٨٨ / ٢) والخطيب (٥ / ٣٨٠) عن اليشكري بسنده المتقدم عن ابن عباس مرفوعا وقال ابن عدي: اليشكري هذا بين الأمر في الضعفاء يروي عن ميمون أحاديث مناكير لا","vol":"1","page":72},{"text":"يرويها غيره ولا يتابعه أحد من الثقات عليها.\nومن طريق الخطيب أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٧٧) وأقره السيوطي في \" اللآليء \" (٢ / ١٧٩) . ونحو هذا الحديث:\n<span data-type=\"title\" id=toc-24>٢٠ </span>- \" زينوا موائدكم بالبقل فإنه مطردة للشيطان مع التسمية \".\nموضوع.\nأخرجه عبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢ / ٢٢٩ / ١) وابن حبان في \" الضعفاء والمتروكين \" (٢ / ١٨٦) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢١٦) وغيرهما من طريق العلاء بن مسلمة عن إسماعيل ابن مغراء الكرماني عن ابن عياش عن برد عن مكحول عن أبي أمامة مرفوعا.\nقلت: وهذا موضوع، وآفته العلاء هذا، قال الذهبي في \" الميزان \": قال الأزدي: لا تحل الرواية عنه كان لا يبالي ما روى، وقال ابن طاهر: كان يضع الحديث، وقال ابن حبان: يروي الموضوعات عن الثقات، وتمام كلام ابن حبان: لا يحل الاحتجاج به بحال.\nوالحديث مما شان به السيوطي \" جامعه \" فأورده من طريق ابن حبان في \" الضعفاء \" والديلمي في \" مسند الفردوس \" عن أبي أمامة، وقال شارحه المناوي: وفيه إسماعيل بن عياش مختلف فيه عن برد بن سنان أورده الذهبي في الضعفاء.\nورواه عنه أبو نعيم وعنه تلقاه الديلمي مصرحا فلوعزاه له لكان أولى.\nقلت: لقد أبعد الشارح النجعة فعلة الحديث ممن دون من ذكرهم كما عرفت، وقد أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٩٨) من طريق ابن حبان عن العلاء بن مسلمة به، ثم قال ابن الجوزي:","vol":"1","page":73},{"text":"لا أصل له، العلاء يضع ... وذكر ما تقدم نقله عن \" الميزان \".\nفتعقبه السيوطي في \" اللآليء المصنوعة في الأحاديث الموضوعة \" (٢ / ١٢) بقوله: قلت: روى له الترمذي.\nقلت: وهذا تعقب لا طائل تحته مع ثبوت جرح الرجل فرواية الترمذي عنه لا تعدله وكم في رواته من مجروحين ومتهمين كما لا يخفى على العارفين بتراجم رواة الحديث.\nثم ساق له السيوطي في \" اللآليء \" طريقا أخرى من رواية واثلة بن الأسقع مرفوعا وفيه الحسن بن شبيب المكتب، قال الذهبي في \" الميزان \": هو آفة هذا الحديث قال فيه ابن عدي: حدث بالبواطيل عن الثقات وقد جزم ابن القيم في \" المنار \" (ص ٣٢) بأن الحديث موضوع، أورده في التنبيه على أمور كلية يعرف بها كون الحديث موضوعا، ثم قال (ص ٣٥): ومنها سماجة الحديث وكونه مما يسخر منه.\nثم ذكر أحاديث؛ هذا منها.\n<span data-type=\"title\" id=toc-25>٢١ </span>- \" حسبي من سؤالي علمه بحالي \".\nلا أصل له.\nأورده بعضهم من قول إبراهيم ﵊، وهو من الإسرائيليات ولا أصل له في المرفوع، وقد ذكره البغوي في تفسير سورة الأنبياء مشيرا لضعفه فقال: روي عن كعب الأحبار: \" أن إبراهيم ﵊ ... لما رموا به في المنجنيق إلى النار استقبله جبريل فقال: يا إبراهيم ألك حاجة؟\nقال: أما إليك فلا، قال جبريل: فسل ربك، فقال إبراهيم: حسبي من سؤالي علمه بحالي \".","vol":"1","page":74},{"text":"وقد أخذ هذا المعنى بعض من صنف في الحكمة على طريقة الصوفية فقال: سؤالك منه يعني الله الله تعالى اتهام له، وهذه ضلالة كبري! فهل كان الأنبياء صلوات الله عليهم متهمين لربهم حين سألوه مختلف الأسئلة؟ فهذا إبراهيم ﵊ يقول: ﴿ربنا إني أسكنت من ذريتي بواد غير ذي زرع عند بيتك المحرم، ربنا ليقيموا الصلاة فاجعل أفئدة من الناس تهو ي إليهم وارزقهم من الثمرات لعلهم يشكرون، ربنا ...) إلى آخر الآيات وكلها أدعية، وأدعية الأنبياء في الكتاب والسنة لا تكاد تحصى، والقائل المشار إليه قد غفل عن كون الدعاء الذي هو تضرع والتجاء إلى الله تعالى عبادة عظيمة بغض النظر عن ماهية الحاجة المسؤولة، ولهذا قال ﷺ: \" الدعاء هو العبادة، ثم تلا قوله تعالى: ﴿وقال ربكم ادعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين﴾ \" ذلك لأن الدعاء يظهر عبودية العبد لربه وحاجته إليه ومسكنته بين يديه، فمن رغب عن دعائه، فكأنه رغب عن عبادته ﷾، فلا جرم جاءت الأحاديث متضافرة في الأمر به والحض عليه حتى قال ﷺ:","vol":"1","page":75},{"text":"\" من لا يدع الله يغضب عليه \".\nأخرجه الحاكم (١ / ٤٩١) وصححه ووافقه الذهبي.\nقلت: وهو حديث حسن، وتجد بسط الكلام في تخريجه وتأكيد تحسينه والرد على من زعم من إخواننا أنني صححته وغير ذلك من الفوائد في \" السلسلة الأخرى \" (رقم ٢٦٥٤) .\nوقالت عائشة ﵂: \" سلوا الله كل شيء حتى الشسع، فإن الله ﷿، إن لم ييسره لم يتيسر \".\nأخرجه ابن السني (رقم ٣٤٩) بسند حسن، وله شاهد من حديث أنس عند الترمذي (٤ / ٢٩٢) وغيره وضعفه وهو مخرج فيما سيأتي برقم (١٣٦٢) .\nوبالجملة فهذا الكلام المعزو لإبراهيم ﵊ لا يصدر من مسلم يعرف منزلة الدعاء في الإسلام فكيف يصدر ممن سمانا المسلمين؟ !\nثم وجدت الحديث قد أورده ابن عراق في \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" وقال (١ / ٢٥٠): قال ابن تيمية موضوع.\n<span data-type=\"title\" id=toc-26>٢٢ </span>- \" توسلوا بجاهي فإن جاهي عند الله عظيم \".\nلا أصل له.\nوقد نص على ذلك شيخ الإسلام ابن تيمية في \" القاعدة الجليلة \". ومما لا شك فيه أن جاهه ﷺ ومقامه عند الله عظيم، فقد وصف الله تعالى موسى بقوله: ﴿وكان عند الله وجيها﴾، ومن المعلوم أن نبينا محمدا ﷺ أفضل من","vol":"1","page":76},{"text":"موسى، فهو بلا شك أو جه منه عند ربه ﷾، ولكن هذا شيء والتوسل بجاهه ﷺ شيء آخر، فلا يليق الخلط بينهما كما يفعل بعضهم، إذ أن التوسل بجاهه ﷺ\nيقصد به من يفعله أنه أرجى لقبول دعائه، وهذا أمر لا يمكن معرفته بالعقل إذ أنه من الأمور الغيبية التي لا مجال للعقل في إدراكها فلابد فيه من النقل الصحيح الذي تقوم به الحجة، وهذا مما لا سبيل إليه البتة، فإن الأحاديث الواردة في التوسل به ﷺ تنقسم إلى قسمين: صحيح وضعيف، أما الصحيح فلا دليل فيه البتة على المدعى مثل توسلهم به ﷺ في الاستسقاء، وتوسل الأعمى به ﷺ فإنه توسل بدعائه ﷺ لا بجاهه ولا بذاته ﷺ، ولما كان التوسل بدعائه ﷺ بعد انتقاله إلى الرفيق الأعلى غير ممكن كان بالتالي التوسل به ﷺ بعد وفاته غير ممكن وغير جائز.\nومما يدلك على هذا أن الصحابة ﵃ لما استسقوا في زمن عمر توسلوا بعمه ﷺ العباس، ولم يتوسلوا به ﷺ، وما ذلك إلا لأنهم يعلمون معنى التوسل المشروع وهو ما ذكرناه من التوسل بدعائه ﷺ ولذلك توسلوا بعده ﷺ بدعاء عمه لأنه ممكن ومشروع، وكذلك لم ينقل أن أحدا من العميان توسل بدعاء ذلك الأعمى، ذلك لأن السر ليس في قول الأعمى: (اللهم إنى أسألك وأتوجه إليك بنبيك نبي الرحمة) .\nوإنما السر الأكبر في دعائه ﷺ له كما يقتضيه وعده ﷺ إياه بالدعاء له، ويشعر به قوله في دعائه \" اللهم فشفعه في \" أي اقبل شفاعته ﷺ أي دعاءه في \" وشفعني فيه \" أي اقبل شفاعتي أي دعائي في قبول دعائه ﷺ في، فموضوع الحديث كله يدور حول الدعاء كما يتضح للقاريء الكريم بهذا الشرح الموجز، فلا علاقة للحديث بالتوسل المبتدع، ولهذه أنكره الإمام أبو حنيفة فقال: أكره أن يسأل الله إلا بالله، كما في \" الدر المختار \" وغيره من كتب الحنفية.","vol":"1","page":77},{"text":"وأما قول الكوثري في مقالاته (ص ٣٨١): وتوسل الإمام الشافعي بأبي حنيفة مذكور في أو ائل \" تاريخ الخطيب \" بسند صحيح فمن مبالغاته بل مغالطاته فإنه يشير بذلك إلى ما أخرجه الخطيب (١ / ١٢٣) من\nطريق عمر بن إسحاق بن إبراهيم قال: نبأنا علي بن ميمون قال: سمعت الشافعي يقول: إنى لأتبرك بأبي حنيفة وأجيء إلى قبره في كل يوم - يعني زائرا - فإذا عرضت لي حاجة صليت ركعتين وجئت إلى قبره، وسألت الله تعالى الحاجة عنده، فما تبعد عني حتى تقضى.\nفهذه رواية ضعيفة بل باطلة فإن عمر بن إسحاق بن إبراهيم غير معروف وليس له ذكر في شيء من كتب الرجال، ويحتمل أن يكون هو عمرو - بفتح العين - بن إسحاق بن إبراهيم بن حميد بن السكن أبو محمد التونسى وقد ترجمه الخطيب (١٢ / ٢٢٦) وذكر أنه بخاري قدم بغداد حاجا سنة (٣٤١) ولم يذكر فيه جرحا ولا تعديلا فهو مجهول الحال، ويبعد أن يكون هو هذا إذ أن وفاة شيخه علي بن ميمون سنة (٢٤٧) على أكثر الأقوال، فبين وفاتيهما نحومائة سنة فيبعد أن يكون قد أدركه.\nوعلى كل حال فهي رواية ضعيفة لا يقوم على صحتها دليل وقد ذكر شيخ الإسلام في \" اقتضاء الصراط المستقيم \" معنى هذه الرواية ثم أثبت بطلانها فقال (ص ١٦٥): هذا كذب معلوم كذبه بالاضطرار عند من له معرفة بالنقل، فالشافعي لما قدم بغداد لم يكن ببغداد قبر ينتاب للدعاء عنده البتة، بل ولم يكن هذا على عهد الشافعي معروفا، وقد رأى الشافعي بالحجاز واليمن والشام والعراق ومصر من قبور","vol":"1","page":78},{"text":"الأنبياء والصحابة والتابعين من كان أصحابها عنده وعند المسلمين أفضل من أبي حنيفة وأمثاله من العلماء، فما باله لم يتوخ الدعاء إلا عنده؟ ! ثم (إن) أصحاب أبي حنيفة الذين أدركوه مثل أبي يوسف ومحمد وزفر والحسن بن زياد وطبقتهم لم يكونوا يتحرون الدعاء لا عند أبي حنيفة ولا غيره، ثم قد تقدم عن الشافعي ما هو ثابت في كتابه من كراهة تعظيم قبور المخلوقين خشية الفتنة بها، وإنما يضع مثل هذه الحكايات من يقل علمه ودينه، وإما أن يكون المنقول من هذه الحكايات عن مجهول لا يعرف.\nوأما القسم الثاني من أحاديث التوسل فهي أحاديث ضعيفة تدل بظاهرها على التوسل المبتدع، فيحسن بهذه المناسبة التحذير منها والتنبيه عليها، فمنها:\n<span data-type=\"title\" id=toc-27>٢٣ </span>- \" الله الذي يحيي ويميت وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد ولقنها حجتها ووسع عليها مدخلها، بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين ... \".\nضعيف.\nرواه الطبراني في \" الكبير \" (٢٤ / ٣٥١ - ٣٥٢) و\" الأوسط \" (١ / ١٥٢ - ١٥٣ - الرياض)، ومن طريقه أبو نعيم في \" حلية الأولياء \" (٣ / ١٢١): حدثنا أحمد بن حماد بن زغبة قال روح بن صلاح قال: حدثنا سفيان الثوري عن عاصم الأحول ومن طريقه أبو نعيم في \" حلية الأولياء \" (٣ / ١٢١) عن أنس بن مالك قال: لما ماتت فاطمة بنت أسد بن هاشم أم علي ﵄ ... دعا أسامه بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاما أسود يحفرون ... فلما فرغ، دخل رسول الله ﷺ فاضطجع فيه فقال ... فذكره، وقال الطبراني: تفرد به روح بن صلاح.\nقلت: قال الهيثمي في \" مجمع الزوائد \" (٩ / ٢٥٧):","vol":"1","page":79},{"text":"وفيه روح بن صلاح وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح.\nوفي قوله: وبقية رجاله رجال الصحيح نظر رجيح، ذلك لأن زغبة هذا ليس من رجال الصحيح، بل لم يروله إلا النسائي، أقول هذا مع العلم أنه في نفسه ثقة.\nبقي النظر في حال روح بن صلاح وقد تفرد به كما قال الطبراني، فقد وثقه ابن حبان والحاكم كما ذكر الهيثمي، ولكن قد ضعفه من قولهم أرجح من قولهما لأمرين: الأول: أنه جرح والجرح مقدم على التعديل بشرطه.\nوالآخر: أن ابن حبان متساهل في التوثيق فإنه كثيرا ما يوثق المجهولين حتى الذين يصرح هو نفسه أنه لا يدري من هو ولا من أبوه؟ كما نقل ذلك ابن عبد الهادي في \" الصارم المنكي \" ومثله في التساهل الحاكم كما لا يخفى على المتضلع بعلم التراجم والرجال فقولهما عند التعارض لا يقام له وزن حتى ولوكان الجرح مبهما لم يذكر له سبب، فكيف مع بيانه كما هو الحال في ابن صلاح هذا؟ ! فقد ضعفه ابن عدي (٣ / ١٠٠٥)، وقال ابن يونس: رويت عنه مناكير، وقال الدارقطني: ضعيف في الحديث، وقال ابن ماكولا: ضعفوه، وقال ابن عدي بعد أن خرج له حديثين:","vol":"1","page":80},{"text":"وفي بعض حديثه نكرة.\nفأنت ترى أئمة الجرح قد اتفقت عباراتهم على تضعيف هذا الرجل، وبينوا أن السبب روايته المناكير، فمثله إذا تفرد بالحديث يكون منكرا لا يحتج به، فلا يغتر بعد هذا بتوثيق من سبق ذكره إلا جاهل أو مغرض.\nومما تقدم يتبين للمنصف أن الشيخ زاهدا الكوثري ما أنصف العلم حين تكلم على هذا الحديث محاولا تقويته حيث اقتصر على ذكر التوثيق السابق في روح بن صلاح دون أن يشير أقل إشارة إلى أن هناك تضعيفا له ممن هم أكثر وأو ثق ممن وثقه! انظر (ص ٣٧٩) من \" مقالات الكوثرى \" نفسه!\nومن عجيب أمر هذا الرجل أنه مع سعة علمه يغلب عليه الهوى والتعصب للمذهب ضد أنصار السنة وأتباع الحديث الذين يرميهم ظلما بالحشوية فتراه هنا يميل إلى تقوية هذا الحديث معتمدا على توثيق ابن حبان ما دام هذا الحديث يعارض ما عليه أنصار السنة!\nفإذا كان الحديث عليه لا له فتراه يرده وإن كان ابن حبان صححه أو وثق رواته!\nفانظر إليه مثلا يقول في حديث مضيه ﷺ في صلاته بعد خلع النعل النجسة وقد أخرجه ابن حبان والحاكم في \" صحيحيهما \" قال: وتساهل الحاكم وابن حبان في التصحيح مشهور! ! (انظر ص ١٨٥) من \" مقالاته \".\nوالحديث صحيح كما بينته في \" صحيح أبي داود \" وإعلاله بتساهل","vol":"1","page":81},{"text":"المذكورين تدليس خبيث، لأنه ليس فيه من لم يوثقه غيرهما، بل رجاله كلهم رجال مسلم.\nوانظر إليه في كلامه على حديث الأو عال وتضعيفه إياه وهو في ذلك مصيب تراه يعتمد في ذلك على أن راويه عبد الله بن عميرة مجهول، ثم يستدرك في التعليق فيقول (ص ٣٠٩): نعم ذكره ابن حبان في الثقات، لكن طريقته في ذلك أن يذكر في الثقات من لم يطلع على جرح فيه، فلا يخرجه ذلك عن حد الجهالة عند الآخرين، وقد رد ابن حجر شذوذ ابن حبان هذا في \" لسان الميزان \".\nقلت: فقد ثبت بهذه النقول عن الكوثري أن من مذهبه عدم الاعتماد على توثيق ابن حبان والحاكم لتساهلهما في ذلك، فكيف ساغ له أن يصحح الحديث الذي نحن في صدد الكلام عليه لمجرد توثيقهما لراويه روح بن صلاح، ولاسيما أنه قد صرح غيرهما ممن هو أعلم منهما بالرجال بتضعيفه؟ ! اللهم لولا العصبية المذهبية لم يقع في مثل هذه الخطيئة، فلا تجعل اللهم تعصبنا إلا للحق حيثما كان.\nومن الأحاديث الضعيفة في التوسل وهي في الوقت نفسه تدل على تعصب الكوثري، الحديث الآتي:\n<span data-type=\"title\" id=toc-28>٢٤ </span>- \" من خرج من بيته إلى الصلاة فقال: اللهم إني أسألك بحق السائلين عليك، وأسألك بحق ممشاي هذا، فإني لم أخرج أشرا ولا بطرا ... أقبل الله عليه بوجهه واستغفر له ألف ملك \".\nضعيف.\nأخرجه ابن ماجه (١ / ٢٦١ - ٢٦٢) وأحمد (٣ / ٢١) والبغوي في \" حديث علي بن\nالجعد \" (٩ / ٩٣ / ٣) وابن السني (رقم ٨٣) من طريق فضيل","vol":"1","page":82},{"text":"بن مرزوق عن عطية العوفي عن أبي سعيد الخدري مرفوعا به.\nوهذا سند ضعيف من وجهين، الأول: فضيل بن مرزوق وثقه جماعة وضعفه آخرون، وقول الكوثري في بعض \" مقالاته \" (٣٩٣): وقال أبو حاتم: ضعيف الحديث، ولم يضعفه سواه وجرحه غير مفسر، بل وثقه البستي. فيه أخطاء مكشوفة:\nأولا: قوله لم يضعفه غير أبي حاتم، فإنه باطل، وما أظن هذا يخفى على مثله، فإن في ترجمته من \" التهذيب \" بعد أن حكى أقوال الموثقين له ما نصه: وقال ابن أبي حاتم عن أبيه: صالح الحديث صدوق يهم كثيرا يكتب حديثه.\nقلت: يحتج به؟ قال: لا.\nوقال النسائي: ضعيف ... قال مسعود عن الحاكم: ليس هو من شرط الصحيح.\nوقد عيب على مسلم إخراجه لحديثه، قال ابن حبان في الثقات: يخطيء، وقال في \" الضعفاء \": كان يخطيء على الثقات ويروي عن عطية الموضوعات.\nفأنت ترى أنه قد ضعفه مع أبي حاتم النسائي والحاكم وابن حبان مع أنهما من المتساهلين في التوثيق كما تقدم.\nثانيا: قوله: وجرحه غير مفسر.","vol":"1","page":83},{"text":"فهذا غير مسلم به، بل هو مفسر في نفس كلام أبي حاتم الذي نقلته، وهو قوله: يهم كثيرا، وقد اعتمد الحافظ ابن حجر هذا القول فقال في ترجمته: صدوق يهم، فمن كان يهم في حديثه كثيرا، فلا شك أنه لا يحتج به كما هو مقرر في محله من علم المصطلح.\nثالثا: قوله: بل وثقه البستي.\nقلت: البستي هو ابن حبان، وإنما عدل الكوثري عن التصريح باسم (ابن حبان) إلى ذكر نسبته (البستي) تدليسا وتمويها، وقد علمت أن ابن حبان كان له فيه قولان، فمرة أورده في \" الثقات \" (٧ / ٣١٦) وأخرى في \" الضعفاء \" (٢ / ٢٠٩) والاعتماد على هذا أولى من الأول، لأنه بين فيه سبب ضعفه، فهو جرح مفسر يقدم على التعديل كما تقرر في المصطلح أيضا.\nالوجه الثاني في تضعيف الحديث: أنه من رواية عطية العوفي، وهو ضعيف أيضا.\nقال الحافظ في \" التقريب \": صدوق يخطيء كثيرا كان شيعيا مدلسا، فهذا جرح مفسر يقدم على قول من وثقه مع أنهم قلة، وقد خالفوا جمهو ر الأئمة الذين ضعفوه وتجد أقوالهم في \" تهذيب التهذيب \" وعبارة الحافظ التي نقلتها عن \" التقريب \" هي خلاصة هذه الأقوال كما لا يخفى على البصير بهذا العلم فلا نطيل الكلام بذكرها، ولهذا جزم الذهبي في \" الميزان \" بأنه ضعيف.\nأما تدليسه فلابد من بيانه ها هنا لأن به تزول شبهة يأتي حكايتها، فقال ابن حبان في \" الضعفاء \" ما نصه:","vol":"1","page":84},{"text":"سمع من أبي سعيد أحاديث فلما مات جعل يجالس الكلبي يحضر بصفته، فإذا قال الكلبي: قال رسول الله ﷺ كذا، فيحفظه، وكناه أبا سعيد ويروي عنه، فإذا قيل له: من حدثك هذا؟ فيقول:\nحدثني أبو سعيد فيتوهمون أنه يريد أبا سعيد الخدري، وإنما أراد الكلبي!\nقال: لا يحل كتب حديثه إلا على التعجب.\nفهل تدري أيها القاريء الكريم ما كان موقف الشيخ الكوثري تجاه تلك الأقوال المشار إليها في تضعيف الرجل؟ إنه لم يشر إليها أدنى إشارة واكتفى بذكر أقوال القلة الذين وثقوه، الأمر الذي ينكره على خصومه (انظر ص ٣٩٢ من \" مقالاته \" وليته وقف عند هذا، بل إنه أو هم أن سبب تضعيفه أمر لا يصلح أن يكون جرحا فقال (ص ٣٩٤): وعطية جرح بالتشيع، لكن حسن له الترمذي عدة أحاديث.\nوقصده من هذا إفساح المجال لتقديم أقوال الموثقين بإيهام أن المضعفين إنما ضعفوه بسبب تشيعه، وهو سبب غير جارح عند المحققين، مع أن السبب في الحقيقة إنما هو خطأه كثيرا كما تقدم في كلام الحافظ ابن حجر، فانظر كم يبعد التعصب بصاحبه عن الإنصاف والحق!\nوأما تحسين الترمذي له فلا حجة فيه بعد قيام المانع من تحسين الحديث، والترمذي متساهل في التصحيح والتحسين، وهذا شيء لا يخفى على الشيخ - عفا الله عنا وعنه - فقد نقل هو نفسه في كلامه على حديث الأو عال الذي سبقت الإشارة إليه عن ابن دحية إنه قال: كم حسن الترمذي من أحاديث موضوعة وأسانيد\nواهية؟ ! وعن الذهبي أنه قال: لا يعتمد العلماء على تصحيح الترمذي (انظر ص ٣١١ من \" مقالات الكوثرى \") .","vol":"1","page":85},{"text":"فانظر كيف يجعل كلام الرجل في موضع حجة، وفي آخر غير حجة! !\nثم أجاب عن شبهة التدليس بقوله: وبعد التصريح بالخدري لا يبقى احتمال التدليس ولاسيما مع المتابعة.\nيعني أن عطية قد صرح بأن أبا سعيد في هذا الحديث هو الخدري، فاندفعت شبهة كونه هو الكلبي الكذاب.\nقلت: وهذا دفع هزيل، فالشبهة لا تزال قائمة، لأن ابن حبان صرح كما تقدم نقله عنه أن عطية لما كان يحدث عن الكلبي ويكنيه بأبي سعيد كان الذين يسمعون الحديث عنه يتوهمون أنه يريد الخدري، فمن أين للشيخ الكوثري أن التصريح بالخدري إنما هو من عطية وليس من توهم الراوي عنه أو من وهمه فقد علمت أنه كان سيء الحفظ؟ ! هذان احتمالان لا سبيل إلى ردهما وبذلك تبقى شبهة التدليس قائمة.\nوأما المتابعة التي أشار إليها فهي ما فسره بقوله قبل: ولم ينفرد عطية عن الخدري، بل تابعه أبو الصديق عنه في رواية عبد الحكم بن ذكوان، وهو ثقة عند ابن حبان، وإن أعله به أبو الفرج في علله.\nقلت: لقد عاد الشيخ إلى الاعتداد بتوثيق ابن حبان مع اعترافه بشذوذه في ذلك كما سبق النقل عنه، هذا مع قول ابن معين في ابن ذكوان هذا: لا أعرفه، فإذا لم يعرفه أمام الجرح والتعديل، فأنى لابن حبان أن يعرفه؟ !\nفتبين أن لا قيمة لهذا المتابع لجهالة الراوي عنه، فإعلال أبي الفرج للحديث به حق لا غبار عليه عند من ينصف!\nثم بدا لي وجه ثالث في تضعيف الحديث وهو اضطراب عطية أو ابن مرزوق","vol":"1","page":86},{"text":"في روايته حيث أنه رواه تارة مرفوعا كما تقدم، وأخرى موقوفا على أبي سعيد كما رواه ابن أبي شيبة في \" المصنف \" (١٢ / ١١٠ / ١) عن ابن مرزوق به موقوفا، وفي رواية البغوي من طريق فضيل قال: أحسبه قد رفعه، وقال ابن أبي حاتم في \" العلل \" (٢ / ١٨٤): موقوف أشبه.\nثم إن الشيخ حاول أن يشد من عضد الحديث بأن أو جد له طريقا أخرى فقال: وأخرج ابن السني في عمل \" اليوم والليلة \" بسند فيه الوازع عن بلال، (كذا) وليس فيه عطية ولا ابن مرزوق.\nقلت: ولم يزد الشيخ على هذا فلم يبين ما حال هذا الوازع وهل هو ممن يصلح أن يستشهد به، أو هل عنده وازع يمنعه من رواية الكذب؟ ولو أنه بين ذلك لظهر لكل ذي عينين أن روايته لهذا الحديث وعدمها سواء، ذلك لأنه ضعيف بمرة عند أئمة الحديث بلا خلاف عندهم، حتى قال أبو حاتم: ضعيف الحديث جدا ليس بشىء، وقال لابنه: اضرب على أحاديثه فإنها منكرة.\nبل قال الحاكم - على تساهله -: روى أحاديث موضوعة! وكذا قال غيره، وهو الوازع بن نافع العقيلي.\nفمن كان هذا حاله في الرواية لا يعتضد بحديثه ولا كرامة حتى عند الشيخ نفسه فاسمع إن شئت كلامه في ذلك (ص ٣٩) من \" مقالاته \":","vol":"1","page":87},{"text":"\" إن تعدد الطرق إنما يرفع الحديث إلى مرتبة الحسن لغيره إذا كان الضعف في الرواة من جهة الحفظ والضبط\nفقط، لا من ناحية تهمة الكذب، فإن كثرة الطرق لا تفيد شيئا إذ ذاك \".\nومن هنا يتبين للقاريء اللبيب لم سكت الشيخ عن بيان حال الوازع هذا!\nوجملة القول أن هذا الحديث ضعيف من طريقيه وأحدهما أشد ضعفا من الآخر، وقد ضعفه البوصيرى والمنذري وغيرهما من الأئمة، ومن حسنه فقد وهم أو تساهل، وقد تكلمت على حديث بلال هذا، وكشفت عن تدليس الكوثري فيما سيأتي (٦<span data-type=\"title\" id=toc-29>٢٥</span>٢) ومن الأحاديث الضعيفة بل الموضوعة في التوسل:\n٢٥ - \" لما اقترف آدم الخطيئة، قال: يا رب أسألك بحق محمد لما غفرت لي، فقال الله: يا آدم وكيف عرفت محمدا ولم أخلقه؟ قال: يا رب لما خلقتني بيدك، ونفخت في من روحك، رفعت رأسي، فرأيت على قوائم العرش مكتوبا لا إله إلا الله محمد رسول الله، فعلمت أنك لم تضف إلى اسمك إلا أحب الخلق إليك، فقال الله: صدقت يا آدم إنه لأحب الخلق إلي، ادعني بحقه فقد غفرت لك، ولولا محمد ما خلقتك \".\nموضوع.\nأخرجه الحاكم في \" المستدرك \" (٢ / ٦١٥) وعنه ابن عساكر (٢ / ٣٢٣ / ٢) وكذا البيهقي في باب ما جاء فيما تحدث به ﷺ بنعمة ربه من \" دلائل النبوة \" (٥ / ٤٨٨) من طريق أبي الحارث عبد الله بن مسلم الفهري، حدثنا إسماعيل ابن مسلمة، نبأنا عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر بن الخطاب مرفوعا، وقال الحاكم:","vol":"1","page":88},{"text":"صحيح الإسناد، وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب.\nفتعقبه الذهبي بقوله: بل موضوع، وعبد الرحمن واه، وعبد الله بن مسلم الفهري لا أدري من هو.\nقلت: والفهري هذا أورده في \" ميزان الاعتدال \" لهذا الحديث وقال: خبر باطل رواه البيهقي في \" دلائل النبوة \" وقال البيهقي: تفرد به عبد الرحمن بن زيد ابن أسلم وهو ضعيف.\nوأقره ابن كثير في \" تاريخه \" (٢ / ٣٢٣) ووافقه الحافظ ابن حجر في \" اللسان \" أصله \" الميزان \" على قوله: خبر باطل وزاد عليه قوله في هذا الفهري: لا أستبعد أن يكون هو الذي قبله فإنه من طبقته.\nقلت: والذي قبله هو عبد الله بن مسلم بن رشيد، ذكره ابن حبان فقال: متهم بوضع الحديث، يضع على ليث ومالك وابن لهيعة لا يحل كتب حديثه، وهو الذي روى عن ابن هدبة نسخة كأنها معمولة.\nوالحديث أخرجه الطبراني في \" المعجم الصغير \" (٢٠٧) من طريق أخرى عن عبد الرحمن بن زيد ثم قال: لا يروي عن عمر إلا بهذا الإسناد.\nوقال الهيثمي في \" المجمع \" (٨ / ٢٥٣): رواه الطبراني في \" الأوسط \" و\" الصغير \" وفيه من لم أعرفهم.","vol":"1","page":89},{"text":"قلت: وهذا إعلال قاصر ما دام فيه عبد الرحمن بن زيد، قال شيخ الإسلام ابن تيمية في \" القاعدة الجليلة في التوسل والوسيلة \" (ص ٦٩): ورواية الحاكم لهذا الحديث مما أنكر عليه، فإنه نفسه قد قال في كتاب \" المدخل إلى معرفة\nالصحيح من السقيم \": عبد الرحمن بن زيد بن أسلم روى عن أبيه أحاديث موضوعة لا يخفى على من تأملها من أهل الصنعة أن الحمل فيها عليه.\nقلت: وعبد الرحمن بن زيد بن أسلم ضعيف باتفاقهم يغلط كثيرا.\nوصدق شيخ الإسلام في نقله اتفاقهم على ضعفه وقد سبقه إلى ذلك ابن الجوزي، فإنك إذا فتشت كتب الرجال، فإنك لن تجد إلا مضعفا له، بل ضعفه جدا علي بن المديني وابن سعد، وقال الطحاوى: حديثه عند أهل العلم بالحديث في النهاية من الضعف.\nوقال ابن حبان: كان يقلب الأخبار وهو لا يعلم حتى كثر ذلك في روايته من رفع المراسيل وإسناد الموقوف، فاستحق الترك.\nوقال أبو نعيم نحوما سبق عن الحاكم: روى عن أبيه أحاديث موضوعة.\nقلت: ولعل هذا الحديث من الأحاديث التي أصلها موقوف ومن الإسرائيليات، أخطأ عبد الرحمن بن زيد فرفعها إلى النبي ﷺ، ويؤيد هذا أن أبا بكر الآجري أخرجه في \" الشريعة \" (ص ٤٢٧) من طريق الفهري المتقدم بسند آخر له عن عبد الرحمن بن زيد عن أبيه عن جده عن عمر بن الخطاب موقوفا عليه.\nورواه (ص ٤٢٢ - ٤٢٥) من طريق أبي مروان العثماني قال: حدثني أبي (في الأصل: ابن وهو خطأ) عثمان بن خالد عن عبد الرحمن بن أبي الزناد عن أبيه قال:","vol":"1","page":90},{"text":"\" من الكلمات التي تاب الله ﷿ على آدم ﵇ أنه قال: اللهم إني أسألك بحق محمد عليك.. \" الحديث نحوه وليس فيه ادعني بحقه إلخ.\nوهذا موقوف وعثمان وابنه أبو مروان ضعيفان لا يحتج بهما لورويا حديثا مرفوعا، فكيف وقد رويا قولا موقوفا على بعض أتباع التابعين وهو قد أخذه - والله أعلم - من مسلمة أهل الكتاب أو غير مسلمتهم أو عن كتبهم التي لا ثقة لنا بها كما بينه شيخ الإسلام في كتبه.\nوكذلك رواه ابن عساكر (٢ / ٣١٠ / ٢) عن شيخ من أهل المدينة من أصحاب ابن مسعود من قوله موقوفا عليه وفيه مجاهيل.\nوجملة القول: أن الحديث لا أصل له عنه ﷺ فلا جرم أن حكم عليه بالبطلان الحافظان الجليلان الذهبي والعسقلاني كما تقدم النقل عنهما.\nومما يدل على بطلانه أن الحديث صريح في أن آدم ﵇ عرف النبي ﷺ عقب خلقه، وكان ذلك في الجنة، وقبل هبوطه إلى الأرض، وقد جاء في حديث إسناده خير من هذا على ضعفه أنه لم يعرفه إلا بعد نزوله إلى الهند وسماعه باسمه في الأذان! انظر الحديث (٤٠٣) .\nومع هذا كله فقد جازف الشيخ الكوثري وصححه مع اعترافه بضعف عبد الرحمن بن زيد لكنه استدرك (ص ٣٩١) فقال: إلا أنه لم يتهم بالكذب، بل بالوهم، ومثله ينتقى بعض حديثه.\nقلت: لقد بلغ به الوهم إلى أنه روى أحاديث موضوعة كما تقدم عن الحاكم وأبي نعيم، فمثله لا يصلح أن ينتقى من حديثه حتى عند الكوثري لولا العصبية والهوى، فاسمع إن شئت ما قاله (ص ٤٢) في صدد حكمه بالوضع على حديث \" إياكم وخضراء الدمن ... \" وقد تقدم برقم (١٤) .\nوإنما مدار الحكم على الخبر بالوضع أو الضعف الشديد من حيث الصناعة","vol":"1","page":91},{"text":"الحديثية هو انفراد الكذاب أو المتهم بالكذب أو الفاحش الخطأ به.\nوقد علمت مما سبق أن مدار الحديث على عبد الرحمن بن زيد الفاحش الخطأ، فيكون حديثه ضعيفا جدا على أقل الأحوال عنده لو أنصف!\nومن عجيب أمره أنه يقول عقب عبارته السابقة (ص ٣٩١): وهذا هو الذي فعله الحاكم حيث رأى أن الخبر مما قبله مالك فيما روى ابن حميد عنه حيث قال لأبي جعفر المنصور: وهو وسيلتك ووسيلة أبيك آدم ﵇.\nفمن أين له أن الحاكم رأى أن الخبر مما قبله مالك؟ ! فهل يلزم من كون الرجل كان حافظا أنه كان يحفظ كل شيء عن أي إمام، هذا ما لا يقوله إنسان؟ ! فمثل هذا لابد فيه من نقل يصرح بأن الحاكم رأى ... وإلا فمن ادعى ذلك فقد قفى ما ليس له به علم.\nثم هب أن مالكا قبل الخبر، فهل ذلك يلزم غيره أن يقبله وهو لم يذكر إسناده المتصل منه إلى النبي ﷺ، أفلا يجوز أن يكون ذلك من الإسرائيليات التي تساهل العلماء في روايتها عن بعض مسلمة أهل الكتاب مثل كعب الأحبار، فقد كان يروي عنه بعضها ابن عمر وابن عباس وأبوهريرة باعتراف الكوثري نفسه (ص ٣٤ - \" مقالة كعب الأحبار والإسرائيليات \") فإذا جاز هذا لهؤلاء، أفلا يجوز ذلك لمالك؟ بلى ثم بلى.\nفثبت أن قول مالك المذكور لا يجوز أن يكون شاهدا مقويا للحديث المروى عن النبي ﷺ.\nوهذا كله يقال لوثبت ذلك عن مالك، كيف ودون ثبوته خرط القتاد! فإنه يرويه عنه ابن حميد وهو محمد بن حميد الرازي في الراجح عند الكوثري ثم اعتمد هو على توثيق ابن معين إياه وثناء أحمد والذهلي عليه، وتغافل عن تضعيف","vol":"1","page":92},{"text":"جمهو ر الأئمة له، بل وعن تكذيب كثيرين منهم إياه، مثل أبي حاتم والنسائي وأبي زرعة وصرح هذا أنه كان يتعمد الكذب، ومثل ابن خراش فقد حلف بالله أنه كان يكذب، وقال صالح بن محمد الأسدي: كل شيء كان يحدثنا ابن حميد كنا نتهمه فيه، وقال في موضع آخر: كانت أحاديثه تزيد، وما رأيت أحدا أجرأ على الله منه، وقال أيضا: ما رأيت أحدا أحذق بالكذب من رجلين سليمان الشاذكوني ومحمد ابن حميد، كان يحفظ حديثه كله.\nوقال أبو علي النيسابوري: قلت لابن خزيمة: لوحدث الأستاذ عن محمد بن حميد فإن أحمد قد أحسن الثناء عليه؟ فقال: إنه لم يعرفه، ولوعرفه كما عرفناه ما أثنى عليه أصلا.\nفهذه النصوص تدل على أن الرجل كان مع حفظه كذابا، والكذب أقوى أسباب الجرح وأبينها، فكيف ساغ للشيخ تقديم التعديل على الجرح المفسر مع أنه خلاف معتقده؟ !\nعلم ذلك عند من يعرف مبلغ تعصبه على أنصار السنة وأهل الحديث، وشدة عداوته إياهم سامحه الله وعفا عنه.\nفتبين مما ذكرناه أن هذه القصة المروية عن مالك قصة باطلة موضوعة، وقد حقق القول في ذلك على طريقة أخرى شيخ الإسلام في \" القاعدة الجليلة \" (١ / ٢٢٧ - ضمن مجموع الفتاوى) وابن عبد الهادي في \" الصارم المنكي \" فليراجعهما من أراد المزيد من الاطلاع على بطلانها، فإن فيما أوردت كفاية.\nوبذلك ثبت وضع حديث توسل آدم بالنبي ﷺ، وخطأ من خالف.","vol":"1","page":93},{"text":"ولقد أطلت كثيرا في تحقيق الكلام عليه وعلى الأحاديث التي قبله، وما كنت أو د ذلك لولا أنى وجدت نفسي مضطرا لذلك، لما وقفت على مغالطات الشيخ الكوثري، فرأيت من الواجب الكشف عنها لئلا يغتر بها من لا علم له بما هنالك! فمعذرة إلى القراء الكرام.\nهذا وإن من الآثار السيئة التي تركتها هذه الأحاديث الضعيفة في التوسل أنها صرفت كثيرا من الأمة عن التوسل المشروع إلى التوسل المبتدع، ذلك لأن العلماء متفقون - فيما أعلم - على استحباب التوسل إلى الله تعالى باسم من أسمائه أو صفة من صفاته تعالى، وعلى توسل المتوسل إليه تعالى بعمل صالح قدمه إليه ﷿.\nومهما قيل في التوسل المبتدع فإنه لا يخرج عن كونه أمرا مختلفا فيه، فلو أن الناس أنصفوا لانصرفوا عنه احتياطا وعملا بقوله ﷺ \" دع ما يريبك إلى ما لا يريبك \" إلى العمل بما أشرنا إليه من التوسل المشروع، ولكنهم مع الأسف أعرضوا عن هذا وتمسكوا بالتوسل المختلف فيه كأنه من الأمور اللازمة التي لابد منها ولازموها ملازمتهم للفرائض! فإنك لا تكاد تسمع شيخا أو عالما يدعوبدعاء يوم الجمعة وغيره إلا ضمنه التوسل المبتدع، وعلى العكس من ذلك فإنك لا تكاد تسمع أحدهم يتوسل بالتوسل المستحب كأن يقول مثلا: اللهم إنى أسألك بأن لك الحمد لا إله ألا أنت وحدك لا شريك لك المنان، يا بديع السموات والأرض، يا ذا الجلال والإكرام يا حي يا قيوم إني أسألك ... مع أن فيه الاسم الأعظم الذي إذا دعي به أجاب وإذا سئل به أعطى كما قال ﷺ فيما صح عنه.","vol":"1","page":94},{"text":"فهل سمعت أيها القارئ الكريم أحدا يتوسل بهذا أو بغيره مما في معناه؟ أما أنا فأقول آسفا: إننى لم أسمع ذلك، وأظن أن جوابك سيكون كذلك، فما السبب في هذا؟ ذلك هو من آثار انتشار الأحاديث الضعيفة بين الناس،\nوجهلهم بالسنة الصحيحة، فعليكم بها أيها المسلمون علما وعملا تهتدوا وتعزو ا.\nوبعد طبع ما تقدم اطلعت على رسالة في جواز التوسل المبتدع لأحد مشايخ الشمال المتهو رين، متخمة بالتناقض الدال على الجهل البالغ، وبالضلال والأباطيل والتأويلات الباطلة والافتراء على العلماء بل الإجماع! مثل تجويز الاستغاثة بالموتى والنذر لهم، وزعمه أن توحيد الربوبية وتوحيد الألوهية متلازمان!\nوغير ذلك مما لا يقول به عالم مسلم، كما أنه حشاها بالأحاديث الضعيفة والواهية كما هي عادته في كل ما له من رسائل - وليته سكت عنها، بل إنه صحح بعض ما هو معروف منها بالضعف كقوله (ص ٤٢) وفي الأحاديث الصحيحة: \" إن أحب الخلق إلى الله أنفعهم لعباده \" وغير ذلك مما لا يمكن البحث فيه الآن.\nوإنما القصد أن أنبه القراء على ما وقع في كلامه على الأحاديث المتقدمة في التوسل من التدليس بل الكذب المكشوف ليوهمهم صحتها، كي يكونوا في حذر منه ومن أمثاله من الذين لا يتقون الله فيما يكتبون، لأن غرضهم الانتصار لأهو ائهم وما وجدوا عليه آبائهم وأمهاتهم.\nفحديث أنس (رقم ٢٣) الذي بينا ضعف إسناده، أو هم هو أنه صحيح بتمكسه بتوثيق ابن حبان والحاكم لروح بن صلاح! وقد أثبتنا ضعف هذا الراوي وعدم اعتداد العلماء بتوثيق المذكورين فتذكر، كما أثبتنا عدم أمانة الكوثري في النقل واتباعه للهو ى وقد جرى على طريقته هذه مؤلف هذه الرسالة بل زاد عليه! فإنه بعد أن ساق الحديث موهما القاريء أنه صحيح قال عقبه (ص ١٥):","vol":"1","page":95},{"text":"ولهذا طرق منها عن ابن عباس عند أبي نعيم في \" المعرفة \" والديلمي في \" الفردوس \" بإسناد حسن كما قاله الحافظ السيوطي.\nفهذا كذب منه على ابن عباس ﵁ - وربما على السيوطي أيضا - فليس في حديث ابن عباس موضع الشاهد من حديث أنس وهو قوله \" بحق نبيك والأنبياء الذين قبلي فإنك أرحم الراحمين \" وذلك مما يوهن هذه الزيادة ولا يقويها خلافا لمحاولة المؤلف الفاشلة المغرضة!\nوأما حديث عمر (رقم ٢٥) فقال في تخريجه (ص ١٥):\nوأخرج البيهقي في \" دلائل النبوة \" وقد التزم أن لا يذكر في هذا الكتاب حديثا موضوعا.\nقلت: والجواب من وجهين:\nالأول: أن الالتزام المذكور غير مسلم به، فقد أخرج فيه غيرما حديث موضوع وقد نص على ذلك بعض النقاد، ومن يتتبع مقالاتنا هذه في الأحاديث الضعيفة والموضوعة يجد أمثلة على ذلك وحسبك دليلا الآن هذا الحديث فقد حكم عليه الحافظان الذهبي والعسقلاني بأنه حديث باطل كما سبق، فما بال المؤلف يتغاضى عن حكمهما وهما المرجع في هذا الشأن ويتعلق بالمتشابه من الكلام؟ ! .\nالآخر: أن البيهقي الذي أخرجه في \" الدلائل \" قد ضعف الحديث فيه كما سبق نقله عنه، فإن لم يكن الحديث عنده موضوعا فهو على الأقل ضعيف، فهو حجة على الشيخ الذي يحاول بتحريف الكلام أن يجعله صحيحا؟ !\nثم نقل المؤلف تخريج الحاكم للحديث وتصحيحه إياه، وتغاضى أيضا عن تعقب الذهبي إياه الذي سبق أن ذكرناه، والذي يصرح فيه أنه حديث موضوع! كما تغاضى عن حال راويه عبد الرحمن بن زيد بن أسلم، الذي اتهمه الحاكم نفسه","vol":"1","page":96},{"text":"بالوضع!\nوعن غيره ممن لا يعرف حاله أو هو متهم، وعن قول الحافظ الهيثمي في الحديث فيه من لم أعرفهم! .\nعجبا من هذا المؤلف وأمثاله إنهم يزعمون أن باب الاجتهاد قد أغلق على الناس فليس لهم أن يجتهدوا لا في الحديث تصحيحا وتضعيفا، ولا في الفقه، ترجيحا وتفريعا، ثم هم يجتهدون فيما لا علم لهم فيه البتة، وهو علم الحديث،\nويضربون بكلام ذوي الاختصاص عرض الحائط! ثم هم إن قلدوا قلدوا دون علم متبعين أهواءهم، وإلا فقل لي بالله عليك: إذا صحح الحاكم حديثا - وهو معروف بتساهله في ذلك - ورده عليه أمثال الذهبي والهيثمي والعسقلاني أفيجوز والحالة هذه التعلق بتصحيح الحاكم؟! اللهم إن هذا لا يقول به إلا جاهل أو مغرض! اللهم فاحفظنا من اتباع الهوى حتى لا يضلنا عن سبيلك.\nثم زعم المؤلف (ص ١٦) أن الإمام مالكا قد صح عنده محل الشاهد من هذا الحديث حيث قال للخليفة العباسى: ولم تصرف وجهك عنه ﷺ وهو وسيلتك ووسيلة أبيك آدم؟ .\nوقد بينا فيما سلف بطلان نسبة هذه القصة إلى مالك، وأما المؤلف فلا يهمه التحقق من ذلك، وسيان عنده أثبتت أو لم تثبت، ما دام أنها تؤيد هواه وبدعته إذ الغاية عنده تسوغ الوسيلة! .\nومن تهو ر هذا المؤلف وجهله أنه يصرح (ص ١٢): أن التوسل برسول الله ﷺ وسائر الأنبياء والأولياء والصالحين والاستغاثة بهم ... مما أجمعت عليه الأمة قبل ظهور هذا المبتدع ابن تيمية الذي جاء في القرن الثامن الهجري وابتدع بدعته! .","vol":"1","page":97},{"text":"فإن إنكار التوسل بغير الله تعالى مما صرح به بعض الأئمة الأولين المعترف بفضلهم وفقههم، وقد نقلنا نص أبي حنيفة في ذلك (ص ٧٧) من الكتب الموثوق بها من كتب الحنفية وفيها عن صاحبيه الإمام محمد وأبي يوسف نحوذلك مما يعتبر قاصمة الظهر لهؤلاء المبتدعة، فأين الإجماع المزعوم أيها المتهور؟ ! وإن من أكبر الافتراء على الإجماع أن ينسب إليه هذا المؤلف جواز الاستغاثة بالأموات من الصالحين؟ وهذه ضلالة كبري لم يقل بها - والحمد لله - أحد من سلف الأمة وعلمائها، ونحن نتحدى المؤلف وغيره من أمثاله أن يأتينا ولو بشبه نص عنهم في جواز ذلك، بل المعروف في كتب أتباعهم خلاف ذلك ولولا ضيق المجال لنقلنا بعض النصوص عنهم.\nوأما حديث أبي سعيد الخدري (رقم ٢٤) فاكتفى المؤلف (ص ٣٦) بأن نقل تحسينه عن بعض العلماء، وقد بينا خطأ ذلك من وجوه بما لا مرد لها فأغنى عن الإعادة، والمؤلف لا يهمه مطلقا التحقيق العلمي لأنه ليس من أهله، بل هو يتعلق في سبيل تأييد هو اه بالأوهام ولوكانت كخيوط القمر أو مدد الأموات! .\nوبهذه المناسبة أريد أن أقول كلمة وجيزة من جهة استدلال المؤلف بهذا الحديث وأمثاله على التوسل المبتدع فأقول:\nإن حق السائلين على الله تعالى هو أن يجيب دعاءهم، فلوصح هذا الحديث وما في معناه فليس فيه توسل ما إلى الله بالمخلوق، بل هو توسل إليه بصفة من صفاته وهي الإجابة، وهذا أمر مشروع خارج عن محل النزاع فتأمل منصفا، وبهذا يسقط قول هذا المؤلف عقب الحديث: فالنبى ﷺ توسل بالسائلين الأحياء والأموات، لأننا نقول هذا من تحريف الكلم فإننا نقول - إنما توسل - لوصح الحديث","vol":"1","page":98},{"text":"بحق السائلين، وعرفت المعنى الصحيح - وبحق الممشى، وهو الإثابة من الله لعبده، وذلك أيضا صفة من صفاته تعالى فأين التوسل المبتدع وهو التوسل بالذات؟ !\nوأنهي هذا الرد السريع بتنبيه القراء الكرام إلى أمرين آخرين وردا في الرسالة المذكورة: الأمر الأول ذكر (ص ١٦) حديث الأعمى وقد سبق بيان معناه، ثم أتبعه بذكر قصة عثمان بن حنيف مع الرجل صاحب الحاجة وكيف أنه شكي إليه أنه يدخل على عثمان بن عفان فلا يلتفت إليه! فأمره ابن حنيف أن يدعو بدعاء الأعمى ... فدخل على عثمان بن عفان فقضى له حاجته! احتج المؤلف بهذه القصة على التوسل به ﷺ بعد وفاته.\nوجوابنا من وجهين:\nالأول: أنها قصة موقوفة، والصحابة الآخرون لم يتوسلوا مطلقا به ﷺ بعد وفاته، لأنهم يعلمون أن التوسل به معناه التوسل بدعائه وهذا غير ممكن كما سبق بيانه.\nالآخر: أنها قصة لا تثبت عن ابن حنيف، وبيان ذلك في رسالتنا الخاصة \" التوسل أنواعه وأحكامه \" وقد سبقت الإشارة إليها.\nونحوذلك أنه: ذكر (ص ٢٥) قصة مجيء بلال بن الحارث المزني الصحابى لما قحط الناس في عهد عمر إلى قبر النبي ﷺ ومنادته إياه:\nيا رسول الله استسق لأمتك فإنهم قد هلكوا.\nفهذه أيضا قصة غير ثابتة وأو هم المؤلف صحتها محرفا لكلام بعض الأئمة، مقلدا في ذلك بعض ذوي الأهواء قبله، وتفصيل ذلك في الرسالة المومىء إليها","vol":"1","page":99},{"text":"<span data-type=\"title\" id=toc-30>٢٦ </span>- \" الحدة تعتري خيار أمتي \".\nضعيف.\nأخرجه الطبراني (٣ / ١١٨ / ١ و١٢٣ / ١) وابن عدي (١٦٣ / ١) والمخلص في \" الفوائد المنتقاة \" (٦ / ٤٤ / ٢) عن سلام الطويل عن الفضل بن عطية عن عطاء عن ابن عباس مرفوعا وقال المخلص: قال البغوي: هذا حديث منكر، وسلام الطويل ضعيف الحديث جدا فأشار إلى أن الآفة من سلام هذا وهو الصواب خلافا لما\nذكره ابن الجوزي في \" الواهيات \" على ما نقله المناوي عنه في \" الفيض \" حيث قال: لا يصح، وفيه آفات، سلام الطويل متروك، وكذا الفضل بن عطية، والبلاء فيه منه.\nقلت: هو وإن كان ضعيفا فإنه لم يتهم بخلاف سلام الطويل فقد اتهمه غير واحد بالكذب والوضع، فالحمل فيه عليه أولى.\nنعم لم يتفرد به، بل تابعه محمد بن الفضل عن أبيه به.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٦١) والخطيب في \" تاريخه \" (١٤ / ٧٣)، ألا إن محمد بن الفضل هذا كذاب أيضا فلا يفرح بمتابعته! كذبه ابن معين والفلاس وغيرهما، وكأن الحافظ السخاوي لم يطلع على هذه المتابعة فقد اقتصر في \" المقاصد الحسنة \" (رقم ٣٩٧) على إعلال الحديث بسلام الطويل وقال: وهو متروك، وعزاه لأبي يعلى والطبراني، وبالجملة فالحديث من هذا الوجه ضعيف جدا، لكن له شاهد بإسناد خير من هذا، رواه الحسن بن سفيان في \" مسنده \" وبشر بن مطر في \" حديثه \" (٣ / ٨٩ / ١) وابن منده في \" معرفة الصحابة \" (٢ / ٢٦٤ / ٢) وأبو نعيم في \" أخبار","vol":"1","page":100},{"text":"أصبهان \" (٢ / ٧) والخطيب في \" الموضح \" (٢ / ٥٠) عن دريد بن نافع عن أبي منصور الفارسي مرفوعا به.\nوهذا سند ضعيف، فإن أبا منصور هذا مختلف في صحبته، وقد قال البخاري: حديث مرسل، والراوي عنه دريد، قال أبو حاتم: هو شيخ كما في \" الجرح والتعديل \" لابنه (١ / ٢ / ٤٣٨)، وقال ابن حبان في \" الثقات \" (٢ / ٨٢): هو مستقيم الحديث، وقد اضطرب عليه فيه، فرواه من ذكرنا عنه هكذا، ورواه الخطيب من\nطريق أخرى عنه عن منصور مولى ابن عباس مرفوعا. والله أعلم.\nوقد روي الحديث بألفاظ وطرق أخرى لا تخلومن كذاب، أذكر ثلاثة منها:\n<span data-type=\"title\" id=toc-31>٢٧ </span>- \" الحدة تعتري حملة القرآن لعزة القرآن في أجوافهم \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٧ / ٢٥٢٩ - بيروت) من طريق وهب بن وهب بسنده عن معاذ بن جبل مرفوعا به، وقال: وهب يضع الحديث.\nوقال العقيلي (٤ / ٣٢٥ - دار الكتب): أحاديثه كلها بواطيل.\nوأورده السيوطي في \" الجامع الصغير \" برواية ابن عدي عن معاذ، فقال المناوي:\nوفيه وهب بن وهب بن كثير قال في \" الميزان \": قال ابن معين: يكذب، وقال أحمد: يضع.\nثم سرد له أخبارا ختمها بهذا ثم قال: وهذه أحاديث مكذوبة. ومنها:","vol":"1","page":101},{"text":"<span data-type=\"title\" id=toc-32>٢٨ </span>- \" الحدة لا تكون إلا في صالحي أمتي وأبرارها ثم تفيء \".\nموضوع.\nرواه بن بشران في \" الأمالي \" (٢٣ / ٦٩ / ٢) عن بشر بن الحسين عن الزبير بن عدي عن أنس بن مالك مرفوعا.\nقلت: وبشر هذا كذاب.\nوالحديث ذكره السيوطي برواية الديلمي في \" مسند الفردوس \" عن أنس وقال شارحه المناوي: رواه الديلمي من حديث بشر بن الحسين عن الزبير بن عدي عن أنس وبشر هذا قال الذهبي: قال الدارقطني: متروك.\nقلت: وزاد الذهبي في ترجمته من \" الميزان \": وقال أبو حاتم: يكذب على الزبير، وقال ابن حبان: يروي بشر بن الحسين عن نسخة موضوعة شبيها بمائة وخمسين حديثا.\nقلت: ومنها هذا الحديث كما نقله الذهبي في ترجمته لكن بلفظ:\n\" ليس أحد أحق بالحدة من حامل القرآن لعزة القرآن في جوفه \".\nوبهذا اللفظ رواه العقيلي في \" الضعفاء \" (١ / ١٤١) من طريق بشر، وساق له أحاديث أخرى وقال: وله غير حديث من هذا النحومناكير كلها.\nوقد أورده السيوطي برواية أبي نصر السجزي في \" الإبانة \" والديلمي في \" مسند الفردوس \" عن أنس وتعقبه المناوي هنا بما نقلناه عن الذهبي من تكذيب أبي حاتم لبشر هذا، وزاد: وفي \" اللسان \" عن ابن حبان: لا ينظر في شيء رواه عن الزبير إلا على جهة التعجب، وكذبه الطيالسي.\nومن الغرائب أن السيوطي أورد حديث معاذ وحديث أنس بلفظيه في \" ذيل الأحاديث الموضوعة \" (ص ٢٤) مستدركا لهما على ابن الجوزي، ثم أوردهما في","vol":"1","page":102},{"text":"\" الجامع الصغير \" الذي نص في مقدمته أنه صانه عما تفرد به كذاب أو وضاع! وهذه كلها من رواية الكذابين! ونحوه في المناوي في \" التيسير \" فإنه قال في حديث أنس:\nإسناده ضعيف! .\nومنها:\n<span data-type=\"title\" id=toc-33>٢٩ </span>- \" خيار أمتي أحداؤهم الذين إذا غضبوا رجعوا \".\nباطل.\nرواه العقيلي في \" الضعفاء \" (ص ٢١٧ - الظاهرية) وتمام في \" الفوائد \" (٢٤٩ / ٢) وابن شاذان في \" فوائد ابن قانع وغيره \" (١٦٣ / ٢) والسلفى في \" الطيوريات \" (١٤٠ / ٢) من طريق عبد الله بن قنبر حدثني أبي قنبر عن علي مرفوعا وقال العقيلي عقبه: عبد الله لا يتابع على حديثه من جهة تثبت.\nقلت: وعبد الله هذا قال الأزدي: تركوه، وساق له الذهبي في ترجمته هذا الحديث وقال: خبر باطل وأقره العسقلاني.\nوالحديث رواه الطبراني في \" الأوسط \" بسند فيه يغنم بن سالم بن قنبر وهو كذاب كما قال الهيثمي (٨ / ٦٨) والسخاوي (ص ١٨٧) وعزاه للبيهقى أيضا في \" الشعب \" واقتصر الحافظ العراقي في \" تخريج الإحياء \" (٣ / ١٤٦) على تضعيف سند الحديث، وهو قصور، إلا أن يلاحظ أن الحديث الموضوع من أنواع الضعيف فلا\nإشكال.\nوخلاصة القول: إن هذه الأحاديث في الحدة كلها موضوعة إلا حديث دويد عن أبي منصور الفارسي الذي تقدم لفظه برقم (٢٦) فضعيف لإرساله. والله أعلم.\nومن آثار هذه الأحاديث السيئة أنها توحي للمرء بأن يظل على حدته وأن لا","vol":"1","page":103},{"text":"يعالجها لأنها من خلق المؤمن! وقد وقع هذا، فإنى ناظرت شيخا متخرجا من الأزهر في مسألة لا أذكرها الآن فاحتد في أثنائها، فأنكرت عليه حدته، فاحتج علي بهذا الحديث! فأخبرته بأنه ضعيف، فازداد حدة وافتخر علي بشهاداته الأزهرية، وطالبني بالشهادة التي تؤهلني لأن أنكر عليه! فقلت: قوله ﷺ: \" من رأى منكم منكرا ... \" الحديث! رواه مسلم وهو مخرج في \" تخريج مشكلة الفقر \" (٦٦) و\" صحيح أبي داود \" (١٠٣٤) وغيرهما.\n<span data-type=\"title\" id=toc-34>٣٠ </span>- \" الخير في وفي أمتي إلى يوم القيامة \".\nلا أصل له.\nقال في \" المقاصد \": قال شيخنا يعني - ابن حجر العسقلاني ـ: لا أعرفه.\nوقال ابن حجر الهيثمي الفقيه في \" الفتاوى الحديثية \" (١٣٤): لم يرد هذا اللفظ.\nقلت: ولذلك أورده السيوطي في \" ذيل الأحاديث الموضوعة \" رقم (١٢٢٠) بترقيمي ويغني عن هذا الحديث قوله ﷺ:\n\" لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خذلهم حتى يأتي أمر الله وهم كذلك \".\nأخرجه مسلم والبخاري بنحوه وغيرهما، عن جمع من الصحابة بألفاظ متقاربة، وهو مخرج في \" الصحيحة \" فانظر \" صحيح الجامع \" (٧١٦٤ - ٧١٧٣) .","vol":"1","page":104},{"text":"<span data-type=\"title\" id=toc-35>٣١ </span>- \" الدنيا خطوة رجل مؤمن \".\nلا أصل له.\nقال شيخ الإسلام ابن تيمية في \" الفتاوى \" (١ / ١٩٦): لا يعرف عن النبي ﷺ ولا عن غيره من سلف الأمة ولا أئمتها.\nوأورده السيوطي في \" ذيل الأحاديث الموضوعات \" برقم (١١٨٧) .","vol":"1","page":104},{"text":"<span data-type=\"title\" id=toc-36>٣٢ </span>- \" الدنيا حرام على أهل الآخرة، والآخرة حرام على أهل الدنيا، والدنيا والآخرة حرام على أهل الله \".\nموضوع.\nوهو من الأحاديث التي شوه بمثلها السيوطي \" الجامع الصغير \" وعزاه للديلمى في \" مسند الفردوس \" عن ابن عباس وقد تعقبه المناوي بقوله: وفيه جبلة بن سليمان أورده الذهبي في \" الضعفاء \" وقال: قال ابن معين: ليس بثقة.\nقلت: حري بمن روى هذا الخبر أن يكون غير ثقة، بل هو كذاب أشر، فإنه خبر باطل لا يشك في ذلك مؤمن عاقل، إذ كيف يحرم رسول الله ﷺ على المؤمنين أهل الآخرة ما أباحه الله تعالى لهم من التمتع بالدنيا وطيباتها كما في قوله ﷿ ﴿هو الذي خلق لكم ما في الأرض جميعا﴾ وقوله: ﴿قل من حرم زينة الله التي أخرج لعباده والطيبات من الرزق، قل هي للذين آمنوا في الحياة الدنيا، خالصة يوم القيامة﴾ .\nثم كيف يجوز أن يقال: إن رسول الله ﷺ حرم الدنيا والآخرة معا على أهل الله تعالى وما أهل الله إلا أهل القرآن القائمين به والعاملين بأحكامه، وما الآخرة إلا جنة أو نار، فتحريم النار على أهل الله مما أخبر\nبه الله تعالى، كما أنه تعالى أو جب الجنة للمؤمنين به، فكيف يقول هذا الكذاب أن رسول الله ﷺ حرم عليهم الآخرة وفيها الجنة التي وعد المتقون، وفيها أعز شيء عليهم وهي رؤية الله تعالى كما قال سبحانه ﴿وجوه يومئذ ناضرة إلى ربها ناظرة﴾ وهل ذلك إلا في الآخرة؟ وقال ﷺ: \" إذا دخل أهل الجنة الجنة، يقول الله تعالى: تريدون شيئا أزيدكم؟ فيقولون: ألم تبيض وجوهنا، ألم تدخلنا الجنة وتنجينا من النار؟ قال: فيكشف الحجاب، فما أعطوا شيئا أحب إليهم من النظر إلى ربهم ثم تلا هذه الآية ﴿للذين أحسنوا الحسنى وزيادة﴾ \" رواه مسلم وغيره.","vol":"1","page":105},{"text":"والذي أراه إن واضع هذا الحديث هو رجل صوفى جاهل أراد أن يبث في المسلمين بعض عقائد المتصوفة الباطلة التي منها تحريم ما أحل الله بدعوى تهذيب النفس، كأن ما جاء به الشارع الحكيم غير كاف في ذلك حتى جاء هؤلاء يستدركون على خالقهم ﷾!\nومن شاء أن يطلع على ما أشرنا إليه من التحريم فليراجع كتاب \" تلبيس إبليس \" للحافظ أبي الفرج بن الجوزي ير العجب العجاب.\nثم وقفت على إسناد الديلمي في \" مسنده \" (٢ / ١٤٨) فرأيته قد أخرجه من طريق عبد الملك بن عبد الغفار: حدثنا جعفر بن محمد الأبهري: حدثنا أبو سعيد القاسم ابن علقمة الأبهري: حدثنا الحسن بن على بن نصر الطوسي: حدثنا محمد بن حرب حدثنا جبلة بن سليمان عن ابن جريج عن عطاء عن ابن عباس مرفوعا.\nأقول: فإن لم تكن العلة من جبلة أو عنعنة ابن جريج فهي من أحد الثلاثة الذين دون الطوسي فإني لم أعرفهم، والله أعلم.\n<span data-type=\"title\" id=toc-37>٣٣ </span>- \" الدنيا ضرة الآخرة \".\nلا أصل له.\nعن النبي ﷺ، كما في \" الكشف \" وغيره، وإنما يروى من كلام عيسى ﵇ نحوه.","vol":"1","page":106},{"text":"<span data-type=\"title\" id=toc-38>٣٤ </span>- \" احذروا الدنيا فإنها أسحر من هاروت وماروت \".\nمنكر لا أصل له.\nقال العراقي في \" تخريج الإحياء \" (٣ / ١٧٧): رواه ابن أبي الدنيا والبيهقي في \" الشعب \" من طريقه من رواية أبي الدرداء الرهاوي مرسلا، وقال البيهقي: أن بعضهم قال: عن أبي الدرداء عن رجل من الصحابة قال الذهبي: لا يدرى من أبو الدرداء، قال وهذا منكر لا أصل له.\nقلت: وقد أقره الحافظ ابن حجر في \" لسان الميزان \" (٦ / ٣٧٥) .\nومن ظن أن أبا الدرداء هذا هو الصحابي فقد أخطأ، وعليه جرى فيما يظهر","vol":"1","page":106},{"text":"السيوطي في \" الجامع \" وفي \" الدر المنثور \" (١ / ١٠٠) حيث قال: عن أبي الدرداء فأطلقه ولم يقيده، وتبعه في ذلك المناوي حيث لم يتعبه بشيء في \" الفيض \" وإنما قال: ولم يرمز له بشيء، وهو ضعيف لأن فيه هشام بن عمار\nالأصل كمال وهو تحريف.\nقال الذهبي: قال أبو حاتم: صدوق وقد تغير، وكان كلما لقن يتلقن.\nوقال أبو داود: حدث بأرجح من أربع مئة حديث لا أصل لها.\nوهذا الإعلال فيه نظر، فإن للحديث طريقين عن أبي الدرداء كما يستفاد من \" اللسان \"، فالعلة الحقيقية هي جهالة أبي الدرداء هذا ورواه ابن عساكر (٢ /٣٣٣ / ٢) من قول أرطاة بن المنذر فالظاهر أنه من الإسرائيليات.\nتنبيه: كنت قد خرجت الحديث مسلما بما قاله الحافظ معزو الابن أبى الدنيا والبيهقي ثم طبع الكتابان والحمد لله، ووقفت على إسناده وقول البيهقى عقبه:\nإن فيه علة أخرى، وإنه ليس له طريق أخرى خلافا لقول الحافظ، فرأيت أنه لابد لى من بيان ذلك، فأقول:\n١ - أما العلة فتتبين بعد سوق السند، فقال ابن أبى الدنيا فى \" ذم الدنيا \"\n(٥٤/١٣٢) - ومن طريقه البيهقى فى \" شعب الإيمان \" (٧/٣٣٩/١٠٥٠٤) -: حدثنى أبو حاتم الرازى: حدثنا هشام بن عمار: حدثنا صدقة - يعنى: ابن خالد - عن عتبة بن أبى حكيم: حدثنا أبو الدرداء الرهاوى..... وقال البيهقى: وقال غيره عن هشام بإسناده عن رجل من أصحاب النبى ﷺ.\nقلت: فالعلة عتبة هذا، فقد قال الحافظ: \" صدوق يخطئ كثيرا \".\n٢ - وأما الطريق فقد قال الذهبى فى \" الميزان \": \" أبو الدرداء الرهاوى عن","vol":"1","page":107},{"text":"رجل له صحبة بحديث: \" اتقوا الدنيا.... \" لا يدرى من ذا، والخبر منكر لا أصل له \".\nفقال الحافظ عقبه: \" أخرجه البيهقى فى \" الشعب \" من روايته عن أبى الدرداء به، وأخرجه أيضا من طريق أخرى عن أبى الدرداء مرسلا، وهو عند ابن أبى الدنيا فى \" ذم الدنيا \" من هذا الوجه \".\nقلت: إذا تأملت الإسناد المذكور من رواية ابن أبى الدنيا والبيهقى علمت أنها ليست طريقا أخرى، وإنما هى الأولى عن أبى الدرداء الرهاوى مرسلا، فهو من أوهام الحافظ ﵀، ويؤكد ذلك قول البيهقى المتقدم: \" وقال غيره: عن هشام..... \" إلخ، ومن الواضح أنه يعنى بضمير (غيره) أبا حاتم الرازى، فهذه طريق أخرى مع كونها معلقة، ولكنها عن هشام وليست عن أبى الدرداء كما وهم الحافظ، فالطريق عنه فى الحقيقة واحدة، غاية ما فى الأمر أن أبا حاتم الحافظ رواه عن هشام بإسناده الضعيف عنه مرسلا، ورواه غيره - وهو مجهول - عنه عن أبى الدرداء عن الصحابى، والمرسل هو الصحيح على ضعفه، فهذا ما لزم بيانه. اهـ.\n<span data-type=\"title\" id=toc-39>٣٥ </span>- \" من أذن فليقم \".\nلا أصل له بهذا اللفظ.\nوإنما روى بلفظ: \" من أذن فهو يقيم \" رواه أبو داود والترمذي وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٦٥ - ٢٦٦) وابن عساكر (٩ / ٤٦٦ - ٤٦٧) وغيرهم من طريق عبد الرحمن بن زياد الإفريقى عن زياد بن نعيم الحضرمي عن زياد بن حارث الصدائي مرفوعا.\nوهذا سند ضعيف من أجل الإفريقى هذا، قال الحافظ في \" التقريب \": ضعيف في حفظه، وضعفه الترمذي فقال عقب الحديث: إنما نعرفه من حديث الإفريقى، وهو ضعيف عند أهل الحديث \".","vol":"1","page":108},{"text":"وضعف الحديث أيضا البغوي في \" شرح السنة \" (٢ / ٣٠٢) وارتضاه الإمام النووي \" المجموع \" (٣ / ١٢١) وأشار لتضعيفه البيهقي في \" سننه الكبرى \" (١ / ٤٠٠) .\nوأما قول ابن عساكر: هذا حديث حسن فلعله يعني حسن المعنى.\nوقد ذهب إلى توثيق الإفريقى المذكور بعض الفضلاء المعاصرين وبناء عليه ذهب إلى أن حديثه هذا صحيح! وذلك ذهول منه عن قاعدة الجرح مقدم على التعديل إذا تبين سبب الجرح، وهو بين هنا وهو سوء الحفظ، وقد أنكر عليه هذا الحديث وغيره سفيان الثوري.\nوروى الحديث عن ابن عمر ولكنه ضعيف أيضا، رواه عبد بن حميد في \" المنتخب من مسنده \" (٨٨ / ٢) وأبو أمية الطرسوسي في \" مسند ابن عمر \" (٢٠٢ / ١) وابن حبان في الضعفاء (١ / ٣٢٤) والبيهقي والطبراني (٣ / ٢٧ / ٢) والعقيلي في \" الضعفاء \" (ص ١٥٠)\nوضعفه البيهقي أيضا فقال: تفرد به سعيد بن راشد وهو ضعيف وكذا قال الحافظ ابن حجر في \" التلخيص \" (٣ / ١٠) قال: وضعف حديثه هذا أبو حاتم الرازي وابن حبان في الضعفاء.\nوعنه رواه شيخ الإسلام ابن تيمية في \" أربعون حديثا \" (ص ٢٤) .\nقلت: ونص كلام أبي حاتم كما في \" علل الحديث \" لابنه قال (رقم ٣٢٦):\nوقال أبي: هذا حديث منكر، وسعيد ضعيف الحديث، وقال مرة: متروك الحديث.\nوقد بسطت الكلام على ضعف هذا الحديث في كتابي \" ضعيف سنن أبي داود \"","vol":"1","page":109},{"text":"(رقم ٨٣) .\nوأما قول العقيلي عقب حديث ابن عمر: وقد روي هذا المتن بغير هذا الإسناد من وجه صالح، فإن أراد طريق الإفريقى فهو غير مسلم لما عرفت من ضعفه، والعقيلي نفسه أورده في \" الضعفاء \" (٢٣٢)، وإن أراد طريقا ثالثا فلم أعرفه.\nورواه ابن عدي (٢٩٥ / ١) من حديث ابن عباس، وفيه محمد بن الفضل بن عطية وهو متهم بالكذب كما تقدم وقال ابن عدي: عامة حديثه لا يتابعه الثقات عليه.\nومن آثار هذا الحديث السيئة أنه سبب لإثارة النزاع بين المصلين كما وقع ذلك غيرما مرة، وذلك حين يتأخر المؤذن عن دخول المسجد لعذر، ويريد بعض الحاضرين أن يقيم الصلاة، فما يكون من أحدهم إلا أن يعترض عليه محتجا بهذا الحديث، ولم يدر المسكين أنه حديث ضعيف لا يجوز نسبته إليه ﷺ فضلا عن أن يمنع به الناس من المبادرة إلى طاعة الله تعالى، ألا وهي إقامة الصلاة.\n<span data-type=\"title\" id=toc-40>٣٦ </span>- \" حب الوطن من الإيمان \".\nموضوع.\nكما قال الصغاني (ص ٧) وغيره.\nومعناه غير مستقيم إذ إن حب الوطن كحب النفس والمال ونحوه، كل ذلك غريزي في الإنسان لا يمدح بحبه ولا هو من لوازم الإيمان، ألا ترى أن الناس كلهم مشتركون في هذا الحب لا فرق في ذلك بين مؤمنهم وكافرهم؟ !","vol":"1","page":110},{"text":"<span data-type=\"title\" id=toc-41>٣٧ </span>- \" يأتي على الناس زمان هم فيه ذئاب، فمن لم يكن ذئبا أكلته الذئاب \".\nضعيف جدا.\nأورده ابن الجوزي في \" الموضوعات \" (٣ / ٨٠) من طريق الدارقطني بسنده إلى زياد بن أبي زياد الجصاص، حدثنا أنس بن مالك مرفوعا وقال: قال الدارقطني: تفرد به زياد وهو متروك، وقال السيوطي في \" اللآليء \" (٢ /١٥٦): قلت: قال في \" الميزان \": هو مجمع على تضعيفه وذكره ابن حبان في \" الثقات \" وقال: ربما يهم، والحديث أخرجه الطبراني في \" الأوسط \".\nقلت: وبرواية الطبراني أورده الهيثمي في \" المجمع \" (٧ / ٢٨٧، ٨ / ٨٩) وأعله بقوله: وفيه من لم أعرفهم.","vol":"1","page":111},{"text":"<span data-type=\"title\" id=toc-42>٣٨ </span>- \" من أخلص لله أربعين يوما ظهرت ينابيع الحكمة على لسانه \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٥ / ١٨٩) من طريق محمد بن إسماعيل: حدثنا أبو خالد يزيد الواسطي أنبأنا الحجاج عن مكحول عن أبي أيوب الأنصاري مرفوعا به، وقال أبو نعيم: كذا رواه يزيد الواسطي متصلا، ورواه أبو معاوية عن الحجاج فأرسله.\nقلت: ثم ساقه من طريق هناد بن السري حدثنا أبو معاوية عن حجاج عن مكحول مرسلا.","vol":"1","page":111},{"text":"وكذلك رواه الحسين المروزي في \" زوائد الزهد \" (٢٠٤ / ١ من \" الكواكب \" /٥٧٥) وابن أبي شيبة في \" المصنف \" (١٣ / ٢٣١) وهناد في \" الزهد \" (رقم ٦٧٨) من طريقه عن حجاج به.\nفالحديث إذا عن حجاج عن مكحول مرسل، ووصله لا يصح، وقد أورده ابن الجوزي في \" الموضوعات \" (٣ / ١٤٤) من طريق أبي نعيم الموصول ثم قال: لا يصح، يزيد بن أبي يزيد عبد الرحمن الواسطي كثير الخطأ، وحجاج مجروح، ومحمد بن إسماعيل مجهول، ولا يصح سماع مكحول لأبي أيوب.\nوتعقبه السيوطي في \" اللآليء المصنوعة \" (٢ / ١٧٦) بقوله: قلت: اقتصر العراقي في \" تخريج الإحياء \" على تضعيف الحديث، وله طريق عن مكحول مرسل ليس فيه محمد بن إسماعيل ولا يزيد.\nقلت: ثم ذكره من طريق أبي نعيم وغيره عن حجاج عن مكحول مرسلا، وسكت عليه وهو ضعيف لأن حجاجا وهو ابن أرطاة مدلس وقد عنعنه، ثم هو مرسل، والحديث أورده الصغاني في \" الأحاديث الموضوعة \" (ص ٧) .\nثم وجدت له طريقا آخر، رواه القضاعي (٣٠ / ١) عن عامر بن سيار قال: أنبأنا سوار بن مصعب عن ثابت عن مقسم عن ابن عباس مرفوعا وقال: كأنه يريد بذلك من يحضر العشاء الآخرة والفجر في جماعة، ومن حضرها أربعين يوما يدرك التكبيرة الأولى كتب له براءتان.\nلكن سوار هذا متروك كما قال النسائي وغيره.\n<span data-type=\"title\" id=toc-43>٣٩ </span>- \" من نام بعد العصر فاختلس عقله فلا يلومن إلا نفسه \".\nضعيف.\nأخرجه ابن حبان في \" الضعفاء والمجروحين \" (١ / ٢٨٣) من طريق خالد بن القاسم عن الليث بن سعد عن عقيل عن الزهري عن عروة عن عائشة","vol":"1","page":112},{"text":"مرفوعا. أورده ابن الجوزي في \" الموضوعات \" (٣ / ٦٩) وقال: لا يصح، خالد كذاب، والحديث لابن لهيعة فأخذه خالد ونسبه إلى الليث.\nقال السيوطي في \" اللآليء \" (٢ / ١٥٠): قال الحاكم وغيره: كان خالد يدخل على الليث من حديث ابن لهيعة، ثم ذكره السيوطي من طريق ابن لهيعة فمرة قال:\nعن عمرو بن شعيب عن أبيه عن جده مرفوعا، ومرة قال: عن ابن شهاب عن أنس مرفوعا.\nوابن لهيعة ضعيف من قبل حفظه، وقد رواه على وجه ثالث، أخرجه ابن عدي في \" الكامل \" (ق ٢١١ / ١) والسهمي في \" تاريخ جرجان \" (٥٣) عنه عن عقيل عن مكحول مرفوعا مرسلا، أخرجاه من طريق مروان، قال: قلت لليث بن سعد - ورأيته نام بعد العصر في شهر رمضان - يا أبا الحارث مالك تنام بعد العصر وقد\nحدثنا ابن لهيعة..؟ فذكره، قال الليث: لا أدع ما ينفعني بحديث ابن لهيعة عن عقيل! ثم رواه ابن عدي من طريق منصور بن عمار حدثنا ابن لهيعة عن عمرو بن شعيب عن أبيه عن جده.\nقلت: ولقد أعجبني جواب الليث هذا، فإنه يدل على فقه وعلم، ولا عجب، فهو من أئمة المسلمين، والفقهاء المعروفين، وإني لأعلم أن كثيرا من المشايخ اليوم يمتنعون من النوم بعد العصر، ولوكانوا بحاجة إليه، فإذا قيل له:\nالحديث فيه ضعيف، أجابك على الفور: يعمل بالحديث الضعيف في فضائل الأعمال!\nفتأمل الفرق بين فقه السلف، وعلم الخلف!\nوالحديث رواه أبو يعلى وأبو نعيم في \" الطب النبوى \" (١٢ / ٢ نسخة السفرجلاني) عن عمرو بن حصين عن ابن علاثة عن الأوزاعي عن الزهري عن عروة عن عائشة مرفوعا.","vol":"1","page":113},{"text":"وعمرو بن الحصين هذا كذاب كما قال الخطيب وغيره وهو راوي حديث العدس وهو:\n<span data-type=\"title\" id=toc-44>٤٠ </span>- \" عليكم بالقرع فإنه يزيد في الدماغ، وعليكم بالعدس فإنه قدس على لسان سبعين نبيا \".\nموضوع.\nرواه الطبراني في \" الكبير \" (٢٢ / ٦٢ - رقم ١٥٢) من طريق عمرو المذكور آنفا عن ابن علاثة عن ثور عن مكحول عن واثلة.\nوقال السيوطي في \" اللآليء \" (٢ / ١٥١) بعد أن ساقه من هذا الوجه: وعمرو وشيخه متروكان.\nقلت: ومع هذا فقد أورده في \" الجامع الصغير \"! قال الزركشى في \" اللآليء المنثورة في الأحاديث المشهورة \" (رقم ١٤٣ - نسختي): ووجدت بخط ابن الصلاح أنه حديث باطل ... سئل عنه ابن المبارك؟ فقال: ولا على لسان نبي واحد! إنه لمؤذ ينفخ! .\nوذكره ابن الجوزي في \" الموضوعات \" (٢ / ٢٩٤ - ٢٩٥) من عدة طرق وحكم عليه بالوضع، قال المناوي: ودندن عليه المؤلف ولم يأت بطائل، وكذلك أورد حديث العدس هذا الصغاني في \" الأحاديث الموضوعة \" (ص ٩) وكذا ابن القيم، فقال في \" المنار \" (ص ٢٠): ويشبه أن يكون هذا الحديث من وضع الذين اختاروه على المن والسلوى وأشباههم!","vol":"1","page":114},{"text":"وأقره علي القاري في \" موضوعاته \" (ص ١٠٧) .\nوقال ابن تيمية في \" مجموع الفتاوي \" (٢٧ / ٢٣): حديث مكذوب مختلق باتفاق أهل العلم، ولكن العدس هو مما اشتهاه اليهود، وقال الله لهم ﴿أتستبدلون الذي هو أدنى بالذي هو خير﴾ .\nومن أحاديث عمرو بن الحصين هذا الكذاب:\n<span data-type=\"title\" id=toc-45>٤١ </span>- \" من أصاب مالا من نهاوش أذهبه الله في نهابر \".\nلا يصح.\nرواه القضاعي في \" مسند الشهاب \" (ق ٣٧ / ٢) والرامهرمزي في \" الأمثال \" (ص ١٦٠) عن عمرو بن الحصين قال: أنبأنا محمد بن عبد الله بن علاثة قال: أنبأنا أبو سلمة الحمصي مرفوعا.\nقلت: وهذا إسناد ساقط، عمرو هذا كذاب كما سبق مرارا، وقال السخاوي في \" المقاصد \" (رقم ١٠٦١): عمرو متروك، وأبو سلمة واسمه سليمان بن سلم وهو كاتب يحيى بن جابر قاضي حمص، لا صحبة له، فهو مع ضعفه مرسل، وقد عزاه الديلمي ليحيى بن جابر هذا وهو أيضا ليس بصحابي، وقال التقي السبكي في \" الفتاوى \" (٢ / ٣٦٩): إنه لا يصح، وله كلام طويل في نقضه وقد ذكر العسكري في \" التصحيفات \" (١ / ٢٢٩) عن أبي عبيد أنه غير محفوظ.\nوالحديث عزاه السيوطي في \" الجامع \" لابن النجار عن أبي سلمة الحمصي وتعقبه المناوي بأن أبا سلمة هذا تابعى مجهول، قاله في \" التقريب \" كأصله، وبأن عمرا متروك.","vol":"1","page":115},{"text":"نهاوش: بالنون من نهش الجثة جمع نهو اش أو هو اش من الهو ش الجمع وهو كل مال أصيب من غير حله و\" الهو اش \" ما جمع من مال حرام.\nنهابر: بنون أوله أي مهالك وأمور مبددة جمع نهبر وأصل النهابر مواضع الرمل إذا وقعت بها رجل بعير لا تكاد تخلص والمراد أن من أخذ شيئا من غير حله كنهب أذهبه الله في غير حله كذا في \" فيض القدير \".\n<span data-type=\"title\" id=toc-46>٤٢ </span>- \" الأنبياء قادة، والفقهاء سادة، ومجالسهم زيادة \".\nموضوع.\nأخرجه الدارقطني في \" سننه \" (ص ٣٢٢) والقضاعي في \" مسند الشهاب \" (٢٣ / ١) من طريق أبي إسحاق عن الحارث عن علي بن أبي طالب مرفوعا.\nوهذا سند ضعيف جدا، الحارث هو ابن عبد الله الهمداني الأعور وقد ضعفه الجمهور وقال ابن المديني: كذاب، وقال شعبة: لم يسمع أبو إسحاق منه إلا أربعة أحاديث، وفي الكشف (١ / ٢٠٥): قال القاري: هو موضوع كما في \" الخلاصة \"، وأورده السيوطي في \" الجامع \" من رواية القضاعي، وبيض له المناوي! ولوائح الوضع عليه ظاهرة.","vol":"1","page":116},{"text":"<span data-type=\"title\" id=toc-47>٤٣ </span>- \" شهر رمضان معلق بين السماء والأرض، ولا يرفع إلى الله إلا بزكاة الفطر \".\nضعيف.\nعزاه في \" الجامع الصغير \" لابن شاهين في \" ترغيبه \" والضياء عن جرير ورمز له بالضعف وبين سببه المناوي في شرحه فقال: أورده ابن الجوزي في \" الواهيات \" وقال: لا يصح فيه محمد بن عبيد البصري مجهول.\nقلت: وتمام كلام ابن الجوزي \" العلل المتناهية \" (٨٢٤): لا يتابع عليه.\nوأقره الحافظ عليه في \" اللسان \".\nوأما قول المنذري في \" الترغيب \" (٢ / ١٠٠): رواه أبو حفص بن شاهين في \" فضائل رمضان \" وقال: حديث غريب جيد الإسناد.\nففيه نظر من وجهين:\nالأول: ثبوت هذا النص في كتاب ابن شاهين المذكور، فإنى قد راجعت \" فضائل رمضان \" له في نسخة خطية جيدة في المكتبة الظاهرية بدمشق، فلم أجد الحديث فيه مطلقا، ثم إننى لم أره تكلم على حديث واحد مما أورده فيه بتصحيح أو تضعيف.\nثم رأيت الحديث رواه أحمد بن عيسى المقدسي في \" فضائل جرير \" (٢ / ٢٤","vol":"1","page":117},{"text":"/ ٢) من هذا الوجه وقال: رواه أبو حفص بن شاهين وقال: حديث غريب جيد الإسناد قال:\nومعناه لا يرفع إلى الله ﷿ بغفران مما جنى فيه إلا بزكاة الفطر! .\nفلعل ابن شاهين ذكر ذلك في غير \" فضائل رمضان \" أو في نسخة أخرى منه، فيها زيادات على التي وقفت عليها.\nالآخر: على افتراض ثبوت النص المذكور عن ابن شاهين فهو تساهل منه، وإلا فأنى للحديث الجودة مع جهالة راويه وقد تفرد به كما قال ابن الجوزي، وتبعه الحافظ ابن حجر العسقلاني كما سبق.\nوروي من حديث أنس أخرجه الخطيب (٩ / ١٢١) وعنه ابن الجوزي في \" العلل \" (٨٢٣)، وابن عساكر (١٢ / ٢٣٩ / ٢) عن بقية بن الوليد حدثني عبد الرحمن بن عثمان بن عمر عنه مرفوعا.\nقلت: وعبد الرحمن هذا لم أعرفه والظاهر أنه من شيوخ بقية المجهولين، وزعم ابن الجوزي أنه البكراوي الذي قال أحمد فيه: طرح الناس حديثه مردود، فإن هذا متأخر الوفاة مات سنة (١٩٥ هـ) فهو من طبقة بقية.\nثم إن الحديث لوصح لكان ظاهر الدلالة على أن قبول صوم رمضان متوقف على إخراج صدقة الفطر، فمن لم يخرجها لم يقبل صومه، ولا أعلم أحدا من أهل العلم يقول به، والتأويل الذي نقلته آنفا عن المقدسي بعيد جدا عن ظاهر الحديث، على أن التأويل فرع التصحيح، والحديث ليس بصحيح.\nأقول هذا، وأنا أعلم أن بعض المفتين ينشر هذا الحديث على الناس كلما أتى شهر رمضان، وذلك من التساهل الذي كنا نطمع في أن يحذروا الناس منه، فضلا عن أن يقعوا فيه هم أنفسهم! .","vol":"1","page":118},{"text":"<span data-type=\"title\" id=toc-48>٤٤ </span>- \" من أحدث ولم يتوضأ فقد جفاني، ومن توضأ ولم يصل فقد جفاني، ومن صلى ولم يَدْعُني فقد جفاني، ومن دعاني فلم أجبه فقد جفيته، ولست برب جاف \".\nموضوع.\nقاله الصغاني (٦) وغيره.\nومما يدل على وضعه أن الوضوء بعد الحدث، والصلاة بعد الوضوء إنما ذلك من المستحبات، والحديث يفيد أنهما من الواجبات لقوله: \" فقد جفاني \" وهذا لا يقال في الأمور المستحبة كما لا يخفى ومثله:","vol":"1","page":119},{"text":"<span data-type=\"title\" id=toc-49>٤٥ </span>- \" من حج البيت ولم يزرني فقد جفاني \".\nموضوع.\nقاله الحافظ الذهبي في \" الميزان \" (٣ / ٢٣٧)، وأورده الصغاني في \" الأحاديث الموضوعة \" (ص ٦) وكذا الزركشي والشوكاني في \" الفوائد المجموعة في الأحاديث الموضوعة \" (ص ٤٢) .\nقلت: وآفته محمد بن محمد بن النعمان بن شبل أو جده قال: حدثنا مالك عن نافع عن ابن عمر مرفوعا.\nأخرجه ابن عدي (٧ / ٢٤٨٠)، وابن حبان في \" الضعفاء \" (٢ / ٧٣)، وعنه ابن الجوزي في \" الموضوعات \" (٢ / ٢١٧) وقالا: يأتي عن الثقات بالطامات وعن الأثبات بالمقلوبات، قال ابن الجوزي عقبه: قال الدارقطني: الطعن فيه من محمد بن محمد بن النعمان.\nومما يدل على وضعه أن جفاء النبي ﷺ من الكبائر إن لم يكن كفرا، وعليه فمن ترك زيارته ﷺ يكون مرتكبا لذنب كبير وذلك يستلزم أن الزيارة واجبة كالحج وهذا مما لا يقوله مسلم، ذلك لأن زيارته ﷺ وإن كانت من القربات فإنها لا تتجاوز عند العلماء حدود المستحبات، فكيف يكون تاركها مجافيا للنبي ﷺ ومعرضا عنه؟ !","vol":"1","page":119},{"text":"<span data-type=\"title\" id=toc-50>٤٦ </span>- \" من زارني وزار أبي إبراهيم في عام واحد دخل الجنة \".\nموضوع.\nقال الزركشي في \" اللآليء المنثورة \" (رقم ١٥٦ - نسختي): قال بعض الحفاظ:\nهو موضوع ولم يروه أحد من أهل العلم بالحديث وكذا قال النووي: هو موضوع لا أصل له.\nوأورده السيوطي في \" ذيل الأحاديث الموضوعة \" رقم (١١٩) وقال: قال ابن تيمية والنووي: إنه موضوع لا أصل له وأقره الشوكاني (ص ٤٢) .","vol":"1","page":120},{"text":"<span data-type=\"title\" id=toc-51>٤٧ </span>- \" من حج فزار قبري بعد موتي كان كمن زارني في حياتي \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ٢٠٣ / ٢) وفي \" الأوسط \" (١ /١٢٦ / ٢ من \" زوائد المعجمين: الصغير والأوسط \") وابن عدي في \" الكامل \" والدارقطني في \" سننه \" (ص ٢٧٩) والبيهقي (٥ / ٢٤٦) والسلفي في \" الثاني عشر من المشيخة البغدادية \" (٥٤ / ٢) كلهم من طريق حفص بن سليمان أبي عمر عن الليث بن أبي سليم عن مجاهد عن عبد الله بن عمر مرفوعا به وزاد ابن عدي:\n\" وصحبني \".\nقلت: وهذا سند ضعيف جدا، وفيه علتان:\nالأولى: ضعف ليث بن أبي سليم فإنه كان قد اختلط كما تقدم بيانه في الحديث (٢) .\nالأخرى: أن حفص بن سليمان هذا وهو القاريء ويقال له الغاضري","vol":"1","page":120},{"text":"ضعيف جدا كما أشار إليه الحافظ ابن حجر بقوله في \" التقريب \": متروك الحديث وذلك لأنه قد قال فيه ابن معين: كان كذابا كما في \" كامل \" ابن عدي، وقال ابن خراش: كذاب يضع الحديث وقد تفرد بهذا الحديث كما قال الطبراني وابن عدي والبيهقي وقال: وهو ضعيف، وقال ابن عدي بعد أن ساق الحديث في أحاديث أخرى له:\nوعامة حديثه غير محفوظ.\nومما سبق تعلم أن قول ابن حجر الهيثمي في \" الجوهر المنظم \" (ص ٧) أن ابن عدي رواه بسند يحتج به مما لا يتلفت إليه، فلا يغتر به أحد كما فعل الشيخ محمد أمين الكردي في \" تنوير القلوب في معاملة علام الغيوب \" حيث نقل (ص ٢٤٥) ذلك عنه مرتضيا له! فوجب التنبيه عليه.\nثم وقفت على متابع لحفص بن سليمان فقال الطبراني في \" الأوسط \" (١ / ١٢٦ / ٢) من \" زوائد المعجمين \": حدثنا أحمد بن رشدين حدثنا علي بن الحسن بن هارون الأنصارى حدثني الليث ابن بنت الليث بن أبي سليم حدثتني عائشة بنت يونس امرأة الليث ابن أبي سليم عن ليث بن أبي سليم به وقال: لا يروى عن الليث إلا بهذا الإسناد تفرد به علي.\nقلت: ولم أجد له ترجمة، ومثله الليث ابن بنت أبي الليث وامرأته عائشة لم","vol":"1","page":121},{"text":"أجد من ذكرها، وبها أعل الهيثمي الحديث في \" المجمع \" (٤ / ٢) فقال: لم أجد من ترجمها وهذا إعلال قاصر لما علمت من حال من دونها، ثم إن شيخ الطبراني فيه أحمد بن رشدين قال ابن عدي: كذبوه، وأنكرت عليه أشياء.\nوذكر له الذهبي أحاديث من أباطيله.\nومن طريقه رواه الطبراني في \" الكبير \" أيضا.\nوإذا عرفت حال هذا الإسناد تبين لك أن المتابعة المذكورة لا يعتد بها البتة، فلا تغتر بإيراد السبكي إياها في \" شفاء السقام \" (ص ٢٠) دون أن يتكلم عليها ولا على الطريق إليها!\nوقد قال المحقق العلامة محمد بن عبد الهادي في الرد عليه في \" الصارم المنكي \" (ص ٦٣): ليس هذا الإسناد بشيء يعتمد عليه، ولا هو مما يرجع إليه، بل هو إسناد مظلم ضعيف جدا، لأنه مشتمل على ضعيف لا يجوز الاحتجاج به (وهو ليث بن أبي سليم)، ومجهول لم يعرف من حاله ما يوجب قبول خبره، وابن رشدين شيخ\nالطبراني قد تكلموا فيه، وعلي بن حسن الأنصارى ليس هو ممن يحتج بحديثه، والليث ابن بنت الليث بن أبي سليم وجدته عائشة مجهولان لم يشتهر من حالهما عند أهل العلم ما يوجب قبول روايتهما ولا يعرف لهما ذكر في غير هذا الحديث، قال: والحاصل أن هذا المتابع الذي ذكره المعترض (السبكي) من رواية الطبراني لا يرتفع به الحديث عن درجة الضعف والسقوط ولا ينهض إلى رتبة تقتضي الاعتبار والاستشهاد، لظلمة إسناده، وجهالة رواته، وضعف بعضهم واختلاطه، ولو كان الإسناد صحيحا إلى ليث بن أبي سليم لكان فيه ما فيه، فكيف والطريق إليه ظلمات","vol":"1","page":122},{"text":"بعضها فوق بعض؟ ! .\nواعلم أنه قد جاءت أحاديث أخرى في زيارة قبره ﷺ وقد ساقها كلها السبكي في \" الشفاء \" وكلها واهية وبعضها أو هى من بعض، وهذا أجودها كما قال شيخ الإسلام ابن تيمية في كتابه الآتي ذكره، وقد تولى بيان ذلك الحافظ ابن عبد الهادي في الكتاب المشار إليه آنفا بتفصيل وتحقيق لا تراه عند غيره فليرجع إليه من شاء.\nوقال شيخ الإسلام ابن تيمية في \" القاعدة الجليلة \" (ص ٥٧): وأحاديث زيارة قبره ﷺ كلها ضعيفة لا يعتمد على شيء منها في الدين، ولهذا لم يروأهل الصحاح والسنن شيئا منها، وإنما يرويها من يروي الضعاف كالدارقطني والبزار وغيرهما.\nثم ذكر هذا الحديث ثم قال: فإن هذا كذبه ظاهر مخالف لدين المسلمين، فإن من زاره في حياته وكان مؤمنا به كان من أصحابه، لاسيما إن كان من المهاجرين إليه المجاهدين معه، وقد ثبت عنه ﷺ أنه قال: \" لا تسبوا أصحابي فوالذي نفسي بيده لو أنفق أحدكم مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه \" خرجاه في الصحيحين، والواحد من بعد الصحابة لا يكون مثل الصحابة بأعمال مأمور بها واجبة كالحج والجهاد والصلوات الخمس، والصلاة عليه ﷺ فيكف بعمل ليس بواجب باتفاق المسلمين (يعني زيارة قبره ﷺ) بل ولا شرع السفر إليه، بل هو منهي عنه، وأما السفر إلى مسجده للصلاة فيه فهو مستحب.\n(تنبيه): يظن كثير من الناس أن شيخ الإسلام ابن تيمية ومن نحى نحوه من","vol":"1","page":123},{"text":"السلفيين يمنع من زيارة قبره ﷺ، وهذا كذب وافتراء وليست أول فرية على ابن تيمية رحمه الله تعالى، وعليهم، وكل من له اطلاع على كتب ابن تيمية يعلم أنه يقول بمشروعية زيارة قبره ﷺ واستحبابها إذا لم يقترن بها شيء من المخالفات والبدع، مثل شد الرحل والسفر إليها لعموم قوله ﷺ: \" لا تشد الرحل إلا إلى ثلاثة مساجد \" والمستثنى منه في هذا الحديث ليس هو المساجد فقط كما يظن كثيرون بل هو كل مكان يقصد للتقرب إلى الله فيه سواء كان مسجدا أو قبرا أو غير ذلك، بدليل ما رواه\nأبوهريرة قال (في حديث له): فلقيت بصرة بن أبي بصرة الغفاري فقال: من أين أقبلت؟ فقلت: من الطور، فقال: لوأدركتك قبل أن تخرج إليه ما خرجت! سمعت رسول الله ﷺ يقول: \" لا تعمل المطي إلا إلى ثلاثة مساجد \" الحديث أخرجه أحمد وغيره بسند صحيح، وهو مخرج في \" أحكام الجنائز \" (ص ٢٢٦) .\nفهذا دليل صريح على أن الصحابة فهموا الحديث على عمومه، ويؤيده أنه لم ينقل عن أحد منهم أنه شد الرحل لزيارة قبر ما، فهم سلف ابن تيمية في هذه المسألة، فمن طعن فيه فإنما يطعن في السلف الصالح ﵃، ورحم الله من قال:\nوكل خير في اتباع من سلف * * * وكل شر في ابتداع من خلف.\n<span data-type=\"title\" id=toc-52>٤٨ </span>- \" الولد سر أبيه \".\nلا أصل له.\nقاله السخاوي في \" المقاصد الحسنة \" (ص ٧٠٦)، والسيوطي في \" الدرر \" (ص ١٧٠) تبعا للزركشي في \" التذكرة \" (ص ٢١١)، وأورده الصغاني في \" الأحاديث الموضوعة \" (ص ٤) .","vol":"1","page":124},{"text":"ومعناه ليس مضطردا، ففي الأنبياء من كان أبوه مشركا عاصيا، مثل آزر والد إبراهيم ﵇، وفيهم من كان ابنه مشركا مثل ابن نوح ﵇.\n<span data-type=\"title\" id=toc-53>٤٩ </span>- \" من زار قبر أبو يه أو أحدهما في كل جمعة غفر له وكتب برا \".\nموضوع.\nأخرجه الطبراني في \" الصغير \" (ص ١٩٩) وفي \" الأوسط \" (١ / ٨٤ / ١ - من \" زوائد المعجمين \")، وعنه الأصبهاني في \" الترغيب \" (٢٢٨ / ٢) من طريق محمد بن النعمان بن عبد الرحمن عن يحيى بن العلاء البجلي عن عبد الكريم أبي أمية عن مجاهد عن أبي هريرة مرفوعا وقال: لا يروى عن أبي هريرة إلا بهذا الإسناد.\nقلت: وهو موضوع: محمد بن النعمان هذا قال في \" الميزان \" وتبعه في \" اللسان \": مجهول، قاله العقيلي، ويحيى متروك.\nقلت: ويحيى هذا مجمع على ضعفه، وقد كذبه وكيع، وكذا أحمد فقال: كذاب يضع الحديث وقال ابن عدي: والضعف على رواياته بين، وأحاديثه موضوعات.\nوشيخه عبد الكريم أبي أمية هو ابن أبي المخارق ضعيف أيضا ولكنه لم يتهم، ولذلك لم يصب الحافظ الهيثمي حين أعل الحديث به فقط، فقال (٣ / ٦٠): رواه الطبراني في \" الأوسط \" و\" الصغير \"، وفيه عبد الكريم أبو أمية وهو ضعيف.","vol":"1","page":125},{"text":"وأما شيخه العراقي، فقد أعله في \" تخريج الإحياء \" (٤ / ٤١٨) بما نقلته آنفا عن \" الميزان \" فأصاب وكذلك أخطأ السيوطي في \" اللآليء \" حيث قال (٢ /٢٣٤) حيث قال: عبد الكريم ضعيف، ويحيى بن العلاء ومحمد بن النعمان مجهولان فإن يحيى بن العلاء ليس بالمجهول، بل هو معروف ولكن بالكذب! .\nثم إن للحديث علة أخرى وهي الاضطراب، فقد أخرجه ابن أبي الدنيا في \" القبور \" ومن طريقه عبد الغني المقدسي في \" السنن \" (٩٢ / ٢) عن محمد بن النعمان يرفع الحديث إلى النبي ﷺ، وهذا معضل.\nوقال ابن أبي حاتم في \" العلل \" (٢ / ٢٠٩): سألت أبي عن حديث رواه أبو موسى محمد (بن) المثنى عن محمد بن النعمان أبي النعمان الباهلي عن يحيى بن العلاء عن عمه خالد بن عامر عن أبي هريرة عن النبي ﷺ في الرجل يعق والديه أو أحدهما فيموتان فيأتي قبره كل ليلة؟ قال أبي: هذا إسناد مضطرب، ومتن الحديث منكر جدا كأنه موضوع.\n<span data-type=\"title\" id=toc-54>٥٠ </span>- \" من زار قبر والديه كل جمعة، فقرأ عندهما أو عنده ﴿يس﴾ غفر له بعدد كل آية أو حرف \".\nموضوع.\nرواه ابن عدي (٢٨٦ / ١) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٣٤٤ - ٣٤٥) وعبد الغني المقدسي في \" السنن \" (٩١ / ٢) من طريق أبي مسعود يزيد بن خالد، حدثنا عمرو بن زياد، حدثنا يحيى بن سليم الطائفي عن هشام بن عروة عن أبيه عن عائشة عن أبي بكر الصديق مرفوعا وكتب بعض المحدثين - وأظنه ابن المحب أو الذهبي - على هامش نسخة \" سنن المقدسي \":","vol":"1","page":126},{"text":"هذا حديث غير ثابت، وقال ابن عدي:\nباطل ليس له أصل بهذا الإسناد، ذكره في ترجمة عمرو بن زياد هذا، وهو أبو الحسن الثوباني مع أحاديث أخرى له، قال في أحدها: موضوع، ثم قال:\nولعمرو بن زياد غير هذا من الحديث، منها سرقة يسرقها من الثقات، ومنها موضوعات، وكان هو يتهم بوضعها.\nوقال الدارقطني: يضع الحديث ولهذا أورد الحديث ابن الجوزي في \" الموضوعات \" (٣ / ٢٣٩) من رواية ابن عدي فأصاب، وتعقبه السيوطي في \" اللآليء \" (٢ /٤٤٠) بقوله: قلت: له شاهد، ثم ساق سند الحديث الذي قبله! وقد علمت أنه حديث موضوع أيضا! ولوقيل بأنه ضعيف فقط فلا يصلح شاهدا لهذا، لوجهين:\nالأول: أنه مغاير له في المعنى ولا يلتقي معه إلا في مطلق الزيارة.\nالآخر: ما ذكره المناوي في شرحه على \" الجامع الصغير \" فإنه قال بعد أن نقل كلام ابن عدي المتقدم: ومن ثم اتجه حكم ابن الجوزي عليه بالوضع، وتعقبه المصنف بأن له شاهدا (وأشار إلى الحديث المتقدم) وذلك غير صواب لتصريحهم حتى هو بأن","vol":"1","page":127},{"text":"الشواهد لا أثر لها في الموضوع بل في الضعيف ونحوه.\nوالحديث يدل على استحباب قراءة القرآن عند القبور، وليس في السنة الصحيحة ما يشهد لذلك، بل هي تدل على أن المشروع عند زيارة القبور إنما هو السلام عليهم وتذكر الآخرة فقط، وعلى ذلك جرى عمل السلف الصالح ﵃، فقراءة القرآن عندها بدعة مكروهة كما صرح به جماعة من العلماء المتقدمين، منهم\nأبو حنيفة، ومالك، وأحمد في رواية كما في \" شرح الإحياء \" للزبيدي (٢ /٢٨٥) قال: لأنه لم ترد به سنة، وقال محمد بن الحسن وأحمد في رواية: لا تكره، لما روى عن ابن عمر أنه أو صى أن يقرأ على قبره وقت الدفن بفواتح سورة البقرة وخواتمها.\nقلت: هذا الأثر عن ابن عمر لا يصح سنده إليه، ولوصح فلا يدل إلا على القراءة عند الدفن لا مطلقا كما هو ظاهر.\nفعليك أيها المسلم بالسنة، وإياك والبدعة، وإن رآها الناس حسنة، فإن \" كل بدعة ضلالة \" كما قال ﷺ.\n<span data-type=\"title\" id=toc-55>٥١ </span>- \" إن الله يحب عبده المؤمن الفقير المتعفف أبا العيال \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٥٢٩) والعقيلي في \" الضعفاء \" (ص ٣٦١) من طريق حماد ابن عيسى، حدثنا موسى بن عبيدة، أخبرني القاسم بن مهران عن عمران بن حصين مرفوعا.\nوقال العقيلي في ترجمة القاسم: لا يثبت سماعه من عمران بن حصين، رواه عنه موسى بن عبيدة وهو متروك.\nوأقره البوصيري في \" الزوائد \" (٢٥٣ / ٢) وقال:","vol":"1","page":128},{"text":"هذا إسناد ضعيف.\nقلت: فللحديث علتان تبينتا في كلام العقيلي وهما الانقطاع وضعف ابن عبيدة.\nوله علة ثالثة: وهي جهالة ابن مهران هذا، قال الحافظ في \" التقريب \":\nمجهول.\nوعلة رابعة وهي حماد بن عيسى وهو الواسطي، قال الحافظ: ضعيف، ولذلك قال العراقي: سنده ضعيف كما نقله المناوي وضعفه السخاوي أيضا في \" المقاصد \" (رقم ٢٤٦) .\nقلت: وقد وجدت للحديث طريقا أخرى ولكنه لا يزداد بها إلا ضعفا، لأنه من رواية محمد بن الفضل عن زيد العمي عن محمد بن سيرين عن عمران بن حصين به دون قوله: \" أبا العيال \"، أخرجه ابن عدي (٢٩٥ / ١) وأبو نعيم (٢ / ٢٨٢) وقال: غريب من حديث محمد بن سيرين، لم نكتبه إلا من حديث زيد ومحمد بن الفضل بن عطية.\nقلت: وفي هذا السند ثلاث علل أيضا:\nالأولى: الانقطاع بين عمران وابن سيرين، فإنه لم يسمع منه كما قال الدارقطني خلافا لما رواه عبد الله بن أحمد عن أبيه.\nالثانية: زيد العمي وهو ابن الحواري، ضعيف.\nالثالثة: محمد بن الفضل بن عطية وهو كذاب؛ كما قال الفلاس وغيره.","vol":"1","page":129},{"text":"<span data-type=\"title\" id=toc-56>٥٢ </span>- \" إذا استصعبت على أحدكم دابته أوساء خلق زوجته أو أحد من أهل بيته فليؤذن في\nأذنه \".\nضعيف.\nأورده الغزالي (٢ / ١٩٥) جازما بنسبته إليه ﷺ! وقال مخرجه الحافظ العراقي: رواه أبو منصور الديلمي في \" مسند الفردوس \" من حديث الحسين ابن علي بن أبي طالب بسند ضعيف نحوه.\nقلت: ولفظه كما في \" الفردوس \" (٣ / ٥٥٨): \" من ساء خلقه من إنسان أو دابة، فأذنوا في أذنيه \".","vol":"1","page":130},{"text":"<span data-type=\"title\" id=toc-57>٥٣ </span>- \" عليكم بدين العجائز \".\nلا أصل له.\nكذا قال في \" المقاصد \" وذكره الصغاني في \" الأحاديث الموضوعة \" (٧) وأورده الغزالي (٣ / ٦٧) مرفوعا إليه ﷺ! وقال مخرجه العراقي:\nقال ابن طاهر في \" كتاب التذكرة \" (رقم ٥١١): تداوله العامة، ولم أقف له على أصل يرجع إليه من رواية صحيحة ولا سقيمة، حتى رأيت حديثا لمحمد بن عبد الرحمن البيلماني عن أبيه عن ابن عمر عن النبي ﷺ.\nقلت: ثم ذكر الحديث الآتي:","vol":"1","page":130},{"text":"<span data-type=\"title\" id=toc-58>٥٤ </span>- \" إذا كان في آخر الزمان، واختلفت الأهواء، فعليكم بدين أهل البادية والنساء \".\nموضوع.\nقال ابن طاهر: وابن البيلماني (يعني الذي في سنده) له عن أبيه عن ابن عمر نسخة كان يتهم بوضعها.","vol":"1","page":130},{"text":"٥٤ - \" إذا كان في آخر الزمان، واختلفت الأهواء، فعليكم بدين أهل البادية والنساء \".\nموضوع.\nقال ابن طاهر: وابن البيلماني (يعني الذي في سنده) له عن أبيه عن ابن عمر نسخة كان يتهم بوضعها.","vol":"1","page":130},{"text":"قال الحافظ العراقي: وهذا اللفظ من هذا الوجه رواه ابن حبان في \" الضعفاء \" في ترجمة ابن البيلماني.\nقلت: من طريق ابن حبان أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٧١) ومنه تبين أن فيه علة أخرى، لأن راويه عن ابن عبد الرحمن البيلماني محمد بن الحارث الحارثي وهو ضعيف، وفي ترجمته أورد الحديث ابن عدي (٢٩٧ / ٢) وقال:\nوعامة ما يرويه غير محفوظ، ثم قال ابن الجوزي: لا يصح، محمد بن الحارث ليس بشيء، وشيخه كذلك حدث عن أبيه بنسخة موضوعة، وإنما يعرف هذا من قول عمر بن عبد العزيز.\nوأقره السيوطي في \" اللآليء المصنوعة \" (١ / ١٣١) وزاد عليه فقال: قلت:\nمحمد بن الحارث من رجال ابن ماجه، وقال في \" الميزان \": هذا الحديث من عجائبه.\nقلت: الحمل فيه على ابن البيلماني أولى من الحمل فيه على ابن الحارث، فإن هذا قد وثقه بعضهم، بخلاف ابن البيلماني فإنه متفق على توهينه، وقد أشار إلى ما ذهبت إليه بعض الأئمة، فقال الآجرى: سألت أبا داود عن ابن الحارث فقال:\nبلغني عن بندار قال: ما في قلبي منه شيء، البلية من ابن البيلماني، وقال البزار: مشهور ليس به بأس، وإنما تأتي هذه الأحاديث من ابن البيلماني.","vol":"1","page":131},{"text":"فثبت أن آفة الحديث من ابن البيلماني وبه أعله الحافظ ابن طاهر كما تقدم، وكذا السخاوي في \" المقاصد \"، وقال الشيخ علي القاري: حديث موضوع.\nثم أليس من العجائب أن يورد السيوطي هذا الحديث في \" الجامع الصغير \" مع تعهده في مقدمته أن يصونه مما تفرد به كذاب أو وضاع مع أن الحديث فيه ذاك الكذاب ابن البيلماني، ومع إقراره ابن الجوزي على حكمه عليه بالوضع؟ ! وقد أقرهما على ذلك ابن عراق أيضا في \" تنزيه الشريعة \" (١٣٦ / ١) فإنه أورده في \" الفصل الأول \" الذي يورد فيه ما حكم ابن الجوزي بوضعه ولم يخالف فيه كما نص عليه في المقدمة.\n<span data-type=\"title\" id=toc-59>٥٥ </span>- \" سرعة المشي تذهب بهاء المؤمن \".\nمنكر جدا.\nوقد روي من حديث أبي هريرة وابن عمر وأنس وابن عباس.\n١ - أما حديث أبي هريرة فقد روي من ثلاث طرق عن أبي سعيد المقبري عنه.\nالأولى: عن محمد بن يعقوب الفرجي قال: نبأنا محمد بن عبد الملك بن قريب الأصمعي قال: نبأنا أبي عن أبي معشر عن أبي سعيد المقبري عن أبي هريرة.\nأخرجه أبو سعد الماليني في \" الأربعين في شيوخ الصوفية \" (٥ / ١) وأبو نعيم في \" الحلية \" (١٠ / ٢٩٠) والخطيب في \" تاريخ بغداد \" (١ / ٤١٧)، ومن طريقه ابن الجوزي في \" الواهيات \" (١١٧٨) وقال: لم أسمع لمحمد بن الأصمعي ذكرا إلا في هذا الحديث، قال الذهبي في ترجمته:","vol":"1","page":132},{"text":"وهو حديث منكر جدا، ثم ساقه بهذا السند ثم قال: هذا غير صحيح، وأقره الحافظ في \" اللسان \".\nقلت: ولهذا الإسناد ثلاث علل:\nأ - ابن الأصمعي هذا وهو مجهول كما يشير إليه كلام الخطيب السابق.\nب - الراوي عنه محمد بن يعقوب الفرجي، لم أجد له ترجمة إلا أن الماليني أورده في \" شيوخ الصوفية \" ولم يذكر فيه تعديلا ولا جرحا، وكذلك فعل الخطيب في \" تاريخ بغداد \" (٣ / ٣٨٨) إلا أنه قال: وكان يحفظ الحديث، ولعله هو الآفة.\nج - أبو معشر واسمه نجيح بن عبد الرحمن السندي ضعيف اتفاقا، وضعفه يحيى بن سعيد جدا، وكذا البخاري حيث قال: منكر الحديث.\nالطريق الثانية: قال عبد الله بن سالم: حدثنا عمار بن مطر الرهاوي - وكان حافظا للحديث - حدثنا ابن أبي ذئب عن المقبري عن أبي هريرة، أخرجه ابن عدي في \" الكامل \" (٥ / ٧٢ - بيروت)، وعنه ابن الجوزي في \" الواهيات \" (٢ / ٢١٩) وقال: لا يصح، وذكره الذهبي في ترجمة عمار هذا، وقال: هالك، وثقه بعضهم ومنهم من وصفه بالحفظ، ثم ساقه ثم ذكر أحاديث منكرة، ثم ختم ترجمته بقوله:\nقال أبو حاتم الرازي: كان يكذب، وقال ابن عدي: أحاديثه بواطيل. وقال","vol":"1","page":133},{"text":"الدارقطني: ضعيف.\nقلت: فهذه متابعة قوية لأبي معشر من ابن أبي ذئب، ولكنه لا يعتد بها، فإنه وإن كان ثقة ففي الطريق إليه ذلك الهالك، لكنه روي من طريق غيره وهو:\nالطريق الثالثة: أخرجه ابن عدي في \" الكامل \" (٥ / ٧٢)، ومن طريقه ابن الجوزي عن أبي شهاب عبد القدوس بن عبد القاهر بن أبي ذئب أبي شهاب سمعه من صدقة ابن أبي الليث الحصني - وكان من الثقات - عن ابن أبي ذئب، ذكره ابن حجر في \" اللسان \" في ترجمة عبد القدوس هذا بعد أن قال فيه الذهبي: له أكاذيب وضعها،\nثم ذكر منها حديثا، ثم ذكر الحافظ منها حديثا آخر هو هذا ثم قال: وهذا إنما يعرف برواية عمار بن مطر عن ابن أبي ذئب، وكان الناس ينكرونه على عمار، وقد عرفت حال عمار آنفا.\nوخير هذه الطرق الأولى، ومع ذلك فهي واهية لكثرة عللها، وقد قال الحافظ في \" تخريج الكشاف \" (١٣٠ رقم ١٨١): وإسناده ضعيف.\n٢ - وأما حديث ابن عمر، فأخرجه عباس الدوري في \" تاريخ ابن معين \" (ق ٤١ /٢)، وابن عدي (٥ / ١٣ و٧ / ٧٧)، والخطيب في \" الجامع \" (٥ / ٩١ / ٢) نسخة الإسكندرية والواحدي في \" الوسيط \" (٣ / ١٩٤ / ١) والثعلبي في \" التفسير \" (٣ / ٧٨ / ٢)، وابن الجوزي في \" الواهيات \" (١١٧٧) عن الوليد ابن سلمة - قاضي الأردن - حدثنا عمر بن صهبان عن نافع عنه، وقال ابن عدي:\nوعمر هذا عامة أحاديثه لا يتابعه الثقات عليه ويغلب على حديثه المناكير.","vol":"1","page":134},{"text":"قلت: وهو ضعيف جدا، قال البخاري: منكر الحديث، وقال الدارقطني: متروك الحديث.\nقلت: لكن الراوي عنه الوليد بن سلمة شر منه فقد قال فيه أبو مسهر ودحيم وغيرهما: كذاب، وقال ابن حبان: يضع الحديث على الثقات.\nوقد ساق ابن عدي له أحاديث، ومنها هذا الحديث أورده في ترجمته أيضا وقال وكذا في \" المنتخب منه \" (ق ٣٥٠ / ١) وغيره: عامتها غير محفوظة.\n٣ - وأما حديث أنس، فأخرجه ابن بشران في \" الأمالي \" (٢٣ / ٦٩ / ٢)، والخطيب في \" الجامع \" (٢ / ٢٢ / ١) من طريق محمد بن يونس حدثنا يوسف بن كامل حدثنا عبد السلام بن سليمان الأزدي عن أبان عنه مرفوعا بلفظ: \" ... بهاء الوجه \".\nوهذا إسناد باطل ليس فيهم من هو معروف بالثقة باستثناء أنس طبعا.\nأما أبان فهو ابن أبي عياش الزاهد البصري، وقال أحمد: متروك الحديث، وقال شعبة: لأن يزني الرجل خير من أن يروي عن أبان.","vol":"1","page":135},{"text":"قلت: ولا يجوز أن يقال مثل هذا إلا فيمن هو كذاب معروف بذلك وقد كان شعبة يحلف على ذلك، ولعله كان لا يتعمد الكذب، فقد قال فيه ابن حبان: كان أبان من العباد يسهر الليل بالقيام ويطوي النهار بالصيام، سمع من أنس أحاديث وجالس الحسن فكان يسمع كلامه ويحفظ، فإذا حدث ربما جعل كلام الحسن عن أنس مرفوعا وهو لا يعلم! ولعله روى عن أنس عن النبي ﷺ أكثر من ألف حديث وخمس مئة حديث ما لكبير شيء منها أصل يرجع له! .\nوأما عبد السلام بن سليمان الأزدي، فالظاهر أنه أبوهمام العبدي، فإنه من طبقته سمع داود بن أبي هند روى عنه حرمي بن عمارة وأبو سلمة ويحيى بن يحيى كما قال أبو حاتم على ما في \" الجرح والتعديل \" (٣ / ١ / ٤٦) ولم يذكر فيه جرحا ولا تعديلا فهو مجهول الحال، وأما ابن حبان فأورده في \" الثقات \" (٢ /١٨٢) على قاعدته وأورد قبله راويا آخر فقال: عبد السلام بن سليمان يروي عن يزيد بن سمرة، عداده في أهل الشام، روى عنه الأوزاعي.\nوالظاهر أنه ليس هو راوي هذا الحديث فإن إسناده ليس شاميا، فإنما هو الذي قبله.\nوأما يوسف بن كامل، فالظاهر أنه العطار، روى عن سويد بن أبي حاتم ونافع بن عمر الجمحي، روى عنه عمرو بن علي الصيرفي كما في \" الجرح والتعديل \" (٤ /٢ / ٢٢٨) ولم يذكر فيه جرحا ولا تعديلا، ولعله في \" ثقات ابن حبان \" فليراجع في أتباع أتباع التابعين منه، فإن نسختنا منه ينقص منها هذا المجلد وما دونه.\nوأما محمد بن يونس فهو الكديمي قال ابن عدي: \" قد اتهم بالوضع \".\nوقال ابن حبان:","vol":"1","page":136},{"text":"لعله وضع أكثر من ألف حديث، وكذبه أبو داود وموسى بن هارون والقاسم بن المطرز، وقال الدارقطني: يتهم بوضع الحديث، وما أحسن فيه القول إلا من لم يخبر حاله.\n٤ - وأما حديث ابن عباس فعزاه السيوطي في \" الجامع \" لابن النجار، ولم أقف على إسناده، وغالب الظن أنه واه كغيره، وقد بيض له المناوي.\nفتبين من هذا التحقيق أن هذه الطرق كلها واهية جدا فلا تصلح لتقوية الطريق الأولى منها، وهي على ضعفها أحسنها حالا، فلا تغتر بقول الحافظ السخاوي في \" المقاصد \" (٢٤٠): وشواهده كثيرة، فإنها لا تصلح للشهادة كما ذكرنا.\nوالظاهر أن أصل الحديث موقوف رفعه أولئك الضعفاء عمدا أوسهو ا، فقد رأيت في \" المنتقى من المجالسة \" للدينوري (٥٢ / ٢) بسند صحيح عن مغيرة قال: قال إبراهيم: ليس من المروءة كثرة الالتفات في الطريق، ويقال: \" سرعة المشي تذهب بهاء المؤمن \".\nوذكره الشيخ على القاري في \" شرح الشمائل \" (١ / ٥٢) من قول الزهري.\nويكفي في رد هذا الحديث أنه مخالف لهدي النبي ﷺ في مشيه، فقد كان ﷺ سريع المشي كما ثبت ذلك عنه في غير ما حديث، وروى ابن سعد في \" الطبقات \"","vol":"1","page":137},{"text":"عن الشفاء بنت عبد الله أم سليمان قالت: كان عمر إذا مشى أسرع.\nولعل هذا الحديث من افتراء بعض المتزهدين الذين يرون أن الكمال أن يمشي المسلم متباطئا متماوتا كأن به مرضا! وهذه الصفة ليست مرادة قطعا بقوله تعالى:\n﴿وعباد الرحمن الذين يمشون على الأرض هو نا، وإذا خاطبهم الجاهلون قالوا سلاما﴾، قال الحافظ ابن كثير في تفسيرها: هو نا: أي بسكينة ووقار من غير جبرية ولا استكبار، كقوله تعالى: ﴿ولا تمش في الأرض مرحا﴾، فأما\nهؤلاء فإنهم يمشون بغير استكبار ولا مرح ولا أشر ولا بطر.\nوليس المراد أنهم يمشون كالمرضى تصنعا ورياء، فقد كان سيد ولد آدم ﵊ إذا مشى كأنما ينحط من صبب وكأنما تطوى الأرض له، وقد كره بعض السلف المشي بتضعف، حتى روى عن عمر أنه رأى شابا يمشي رويدا، فقال: ما بالك أأنت مريض؟ قال: لا يا أمير المؤمنين، فعلاه بالدرة وأمره أن يمشي\nبقوة، وإنما المراد بالهو ن هنا: السكينة والوقار.\nوقد روى الإمام أحمد (رقم ٣٠٣٤) من حديث ابن عباس: أن النبي ﷺ كان إذا مشى مشى مجتمعا ليس فيه كسل، ورواه البزار (٢٣٩١ - زوائده) وسنده صحيح، وله شاهد عن سيار أبي الحكم مرسلا، رواه ابن سعد (١ / ٣٧٩) .","vol":"1","page":138},{"text":"<span data-type=\"title\" id=toc-60>٥٦ </span>- \" لولا النساء لعبد الله حقا حقا \".\nموضوع.\nوله طريقان:\nالأول: عن محمد بن عمران الهمذاني، أنبأنا عيسى بن زياد الدورقي - صاحب ابن عيينة - قال: حدثنا عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا، أخرجه ابن عدي (ق ٣١٢ / ١) وقال: هذا حديث منكر، ولا أعرفه إلا من هذا الوجه، وعبد الرحيم بن زيد العمي أحاديثه كلها لا يتابعه الثقات عليه.\nقلت: وقال البخاري: تركوه، وقال أبو حاتم: يترك حديثه، منكر الحديث، كان يفسد أباه يحدث عنه بالطامات، وقال ابن معين: كذاب خبيث.\nقلت: وأبوه زيد ضعيف كما تقدم (٥١) .\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٥٥) من طريق ابن عدي ثم قال: لا أصل له، عبد الرحيم وأبوه متروكان، ومحمد بن عمران منكر الحديث.\nقلت: الظاهر أن ابن الجوزي توهم أن محمد بن عمران هذا هو الأخنسي الذي قال فيه البخاري في \" تاريخه الكبير \" (١ / ١ / ٢٠٢):","vol":"1","page":139},{"text":"كان ببغداد، يتكلمون فيه، منكر الحديث عن أبي بكر بن عياش، وليس صاحب هذا الحديث هو الأخنسي، بل هو الهمذاني كما صرح ابن عدي في روايته، وهو ثقة وله ترجمة جيدة في \" تاريخ بغداد \" (٣ / ١٣٣ - ١٣٤)، فعلة الحديث ممن فوقه.\nوأما السيوطي فخفي عليه هذا، فإنه إنما تعقب ابن الجوزي بقوله في \" اللآليء \" (١ / ١٥٩): قلت: له شاهد! ومع ذلك فهذا تعقب لا طائل تحته، لأن الشاهد المشار إليه ليس خيرا من المشهو د له!\nهو الطريق الآخر: عن بشر بن الحسين عن الزبير بن عدي عن أنس مرفوعا بلفظ:\n\" لولا النساء دخل الرجال الجنة \".\nرواه أبو الفضل عيسى بن موسى الهاشمي في \" نسخة الزبير بن عدي \" (١ / ٥٥ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٣٠) والثقفي في \" الثقفيات \".\nقلت: وبشر هذا متروك يكذب كما تقدم (٢٨)، ومن طريقه رواه الديلمي في \" مسند الفردوس \" بلفظ: \" لولا النساء لعبد الله حق عبادته \" كما في \" فيض القدير \".\nوقد اقتصر السيوطي في ترجمة بشر هذا على قوله عقب الحديث: متروك، فتعقبه ابن عراق في \" تنزيه الشريعة \" (٢ / ٢٠٤): بل كذاب وضاع فلا يصلح حديثه شاهدا.","vol":"1","page":140},{"text":"ومما سبق تعلم أن السيوطي لم يحسن صنعا بإيراده هذه الأحاديث الثلاثة في \" الجامع الصغير \" خلافا لشرطه الذي ذكرته أكثر من مرة.\n<span data-type=\"title\" id=toc-61>٥٧ </span>- \" اختلاف أمتي رحمة \".\nلا أصل له.\nولقد جهد المحدثون في أن يقفوا له على سند فلم يوفقوا، حتى قال السيوطي في \" الجامع الصغير \": ولعله خرج في بعض كتب الحفاظ التي لم تصل إلينا! .\nوهذا بعيد عندي، إذ يلزم منه أنه ضاع على الأمة بعض أحاديثه ﷺ، وهذا مما لا يليق بمسلم اعتقاده.\nونقل المناوي عن السبكي أنه قال: وليس بمعروف عند المحدثين، ولم أقف له على سند صحيح ولا ضعيف ولا موضوع.\nوأقره الشيخ زكريا الأنصاري في تعليقه على \" تفسير البيضاوي \" (ق ٩٢ / ٢) .\nثم إن معنى هذا الحديث مستنكر عند المحققين من العلماء، فقال العلامة ابن حزم في \" الإحكام في أصول الأحكام \" (٥ / ٦٤) بعد أن أشار إلى أنه ليس بحديث:\nوهذا من أفسد قول يكون، لأنه لوكان الاختلاف رحمة لكان الاتفاق سخطا، وهذا ما لا يقوله مسلم، لأنه ليس إلا اتفاق أو اختلاف، وليس إلا رحمة أوسخط.\nوقال في مكان آخر: باطل مكذوب، كما سيأتي في كلامه المذكور عند الحديث (٦١) .\nوإن من آثار هذا الحديث السيئة أن كثيرا من المسلمين يقرون بسببه","vol":"1","page":141},{"text":"الاختلاف الشديد الواقع بين المذاهب الأربعة، ولا يحاولون أبدا الرجوع بها إلى الكتاب والسنة الصحيحة، كما أمرهم بذلك أئمتهم ﵃، بل إن أولئك ليرون مذاهب هؤلاء الأئمة ﵃ إنما هي كشرائع متعددة! يقولون هذا مع علمهم بما بينها من اختلاف وتعارض لا يمكن التوفيق بينها إلا برد بعضها المخالف\nللدليل، وقبول البعض الآخر الموافق له، وهذا ما لا يفعلون! وبذلك فقد نسبوا إلى الشريعة التناقض! وهو وحده دليل على أنه ليس من الله ﷿ لو كانوا يتأملون قوله تعالى في حق القرآن: ﴿ولوكان من عند غير الله لوجدوا\nفيه اختلافا كثيرا﴾ فالآية صريحة في أن الاختلاف ليس من الله، فكيف يصح إذن جعله شريعة متبعة، ورحمة منزلة؟ .\nوبسبب هذا الحديث ونحوه ظل أكثر المسلمين بعد الأئمة الأربعة إلى اليوم مختلفين في كثير من المسائل الاعتقادية والعملية، ولو أنهم كانوا يرون أن الخلاف شر كما قال ابن مسعود وغيره ﵃ ودلت على ذمه الآيات\nالقرآنية والأحاديث النبوية الكثيرة، لسعوا إلى الاتفاق، ولأمكنهم ذلك في أكثر هذه المسائل بما نصب الله تعالى عليها من الأدلة التي يعرف بها الصواب من الخطأ، والحق من الباطل، ثم عذر بعضهم بعضا فيما قد يختلفون فيه، ولكن لماذا هذا السعي وهم يرون أن الاختلاف رحمة، وأن المذاهب على اختلافها كشرائع متعددة! وإن شئت أن ترى أثر هذا الاختلاف والإصرار عليه، فانظر إلى كثير من المساجد، تجد فيها أربعة محاريب يصلى فيها أربعة من الأئمة!\nولكل منهم جماعة ينتظرون الصلاة مع إمامهم كأنهم أصحاب أديان مختلفة! وكيف لا وعالمهم يقول: إن مذاهبهم كشرائع متعددة! يفعلون ذلك وهم يعلمون قوله ﷺ:","vol":"1","page":142},{"text":"\" إذا أقيمت الصلاة فلا صلاة إلا المكتوبة \" رواه مسلم وغيره، ولكنهم يستجيزون مخالفة هذا الحديث وغيره محافظة منهم على المذهب كأن المذهب معظم عندهم ومحفوظ أكثر من أحاديثه ﵊! وجملة\nالقول أن الاختلاف مذموم في الشريعة، فالواجب محاولة التخلص منه ما أمكن، لأنه من أسباب ضعف الأمة كما قال تعالى: ﴿ولا تنازعوا فتفشلوا وتذهب ريحكم﴾، أما الرضا به وتسميته رحمة فخلاف الآيات الكريمة المصرحة بذمه، ولا مستند له إلا هذا الحديث الذي لا أصل له عن رسول الله ﷺ.\nوهنا قد يرد سؤال وهو: إن الصحابة قد اختلفوا وهم أفاضل الناس، أفيلحقهم الذم المذكور؟ .\nوقد أجاب عنه ابن حزم رحمه الله تعالى فقال (٥ / ٦٧ - ٦٨): كلا ما يلحق أولئك شيء من هذا، لأن كل امرئ منهم تحرى سبيل الله، ووجهته الحق، فالمخطئ منهم مأجور أجرا واحدا لنيته الجميلة في إرادة الخير، وقد رفع عنهم الإثم في خطئهم لأنهم لم يتعمدوه ولا قصدوه ولا استهانوا بطلبهم، والمصيب منهم مأجور أجرين، وهكذا كل مسلم إلى يوم القيامة فيما خفي عليه من الدين ولم يبلغه، وإنما الذم المذكور والوعيد المنصوص، لمن ترك التعلق بحبل الله تعالى وهو القرآن، وكلام النبي ﷺ بعد بلوغ النص إليه وقيام الحجة به عليه، وتعلق بفلان وفلان، مقلدا عامدا للاختلاف، داعيا إلى عصبية وحمية الجاهلية، قاصدا للفرقة، متحريا في دعواه برد القرآن\nوالسنة إليها، فإن وافقها النص أخذ به، وإن خالفها تعلق بجاهليته، وترك القرآن وكلام النبي ﷺ، فهؤلاء هم","vol":"1","page":143},{"text":"المختلفون المذمومون.\nوطبقة أخرى وهم قوم بلغت بهم رقة الدين وقلة التقوى إلى طلب ما وافق أهواءهم في قول كل قائل، فهم يأخذون ما كان رخصة في قول كل عالم، مقلدين له غير طالبين ما أو جبه النص عن الله وعن رسوله ﷺ.\nويشير في آخر كلامه إلى \" التلفيق \" المعروف عند الفقهاء، وهو أخذ قول العالم بدون دليل، وإنما اتباعا للهو ى أو الرخص، وقد اختلفوا في جوازه، والحق تحريمه لوجوه لا مجال الآن لبيانها، وتجويزه مستوحى من هذا الحديث\nوعليه استند من قال: \" من قلد عالما لقي الله سالما \"! وكل هذا من آثار الأحاديث الضعيفة، فكن في حذر منها إن كنت ترجوالنجاة ﴿يوم لا ينفع مال ولا بنون إلا من أتى الله بقلب سليم﴾ .\n<span data-type=\"title\" id=toc-62>٥٨ </span>- \" أصحابي كالنجوم، بأيهم اقتديتم اهتديتم \".\nموضوع.\nرواه ابن عبد البر في \" جامع العلم \" (٢ / ٩١) وابن حزم في \" الإحكام \" (٦ / ٨٢) من طريق سلام بن سليم قال: حدثنا الحارث بن غصين عن الأعمش عن أبي سفيان عن جابر مرفوعا به، وقال ابن عبد البر: هذا إسناد لا تقوم به حجة لأن الحارث بن غصين مجهول.\nوقال ابن حزم: هذه رواية ساقطة، أبو سفيان ضعيف، والحارث بن غصين هذا هو أبو وهب الثقفي، وسلام بن سليمان يروي الأحاديث الموضوعة وهذا منها بلا شك.","vol":"1","page":144},{"text":"قلت: الحمل في هذا الحديث على سلام بن سليم - ويقال: ابن سليمان وهو الطويل - أولى فإنه مجمع على ضعفه، بل قال ابن خراش: كذاب، وقال ابن حبان:\nروى أحاديث موضوعة.\nوأما أبو سفيان فليس ضعيفا كما قال ابن حزم، بل هو صدوق كما قال الحافظ في \" التقريب \"، وأخرج له مسلم في \" صحيحه \".\nوالحارث بن غصين مجهول كما قال ابن حزم، وكذا قال ابن عبد البر وإن ذكره ابن حبان في \" الثقات \"، ولهذا قال أحمد: لا يصح هذا الحديث كما في \" المنتخب \" لابن قدامة (١٠ / ١٩٩ / ٢) .\nوأما قول الشعراني في \" الميزان \" (١ / ٢٨): وهذا الحديث وإن كان فيه مقال عند المحدثين، فهو صحيح عند أهل الكشف، فباطل وهراء لا يتلفت إليه!\nذلك لأن تصحيح الأحاديث من طريق الكشف بدعة صوفية مقيتة، والاعتماد عليها يؤدي إلى تصحيح أحاديث باطلة لا أصل لها، كهذا الحديث لأن الكشف أحسن أحواله - إن صح - أن يكون كالرأي، وهو يخطيء ويصيب، وهذا إن لم يداخله الهوى، نسأل الله السلامة منه، ومن كل ما لا يرضيه.\nوروي الحديث عن أبي هريرة بلفظ: \" مثل أصحابي \" وسيأتي برقم (٤٣٨)\nوروي نحوه عن ابن عباس وعمر بن الخطاب وابنه عبد الله.\nأما حديث ابن العباس فهو:","vol":"1","page":145},{"text":"<span data-type=\"title\" id=toc-63>٥٩ </span>- \" مهما أوتيتم من كتاب الله فالعمل به، لا عذر لأحدكم في تركه، فإن لم يكن في كتاب الله، فسنة مني ماضية، فإن لم يكن سنة مني ماضية، فما قال أصحابي، إن أصحابي بمنزلة النجوم في السماء، فأيها أخذتم به اهتديتم، واختلاف أصحابي لكم رحمة \".\nموضوع.\nأخرجه الخطيب في \" الكفاية في علم الرواية \" (ص ٤٨) ومن قبله أبو العباس الأصم في الثاني من حديثه رقم ١٤٢ من نسختي، وعنه البيهقي في \" المدخل \" رقم (١٥٢)، والديلمي (٤ / ٧٥)، وابن عساكر (٧ / ٣١٥ / ٢) من طريق سليمان ابن أبي كريمة عن جويبر عن الضحاك عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا: سليمان بن أبي كريمة قال ابن أبي حاتم (٢ / ١ /١٣٨) عن أبيه: ضعيف الحديث.\nوجويبر هو ابن سعيد الأزدي، متروك، كما قال الدارقطني والنسائي وغيرهما، وضعفه ابن المديني جدا.\nوالضحاك هو ابن مزاحم الهلالي لم يلق ابن عباس، وقال البيهقي عقبه: هذا حديث متنه مشهور، وأسانيده ضعيفة، لم يثبت في هذا إسناد.\nوالحديث أورد منه الجملة الأخيرة الحافظ العراقي في \" تخريج الإحياء \" (١ /٢٥) وأورده السيوطي بتمامه في أول رسالته \" جزيل المواهب في اختلاف المذاهب \" من رواية البيهقي في \" المدخل \" ثم قال العراقي: وإسناده ضعيف.\nوالتحقيق أنه ضعيف جدا لما ذكرنا من حال جويبر، وكذلك قال السخاوي","vol":"1","page":146},{"text":"في \" المقاصد \" ولكنه موضوع من حيث معناه لما تقدم ويأتي.\nفإذا عرفت هذا فمن الغريب قول السيوطي في الرسالة المشار إليها: في هذا الحديث فوائد، منها إخباره ﷺ باختلاف المذاهب بعده في الفروع، وذلك من معجزاته، لأنه من الإخبار بالمغيبات، ورضاه بذلك وتقريره عليه حيث جعله رحمة، والتخيير للمكلف في الأخذ بأيها شاء ... فيقال له: أثبت العشر ثم انقش، وما ذكره من التخيير باطل لا يمكن لمسلم أن يلتزم القول والعمل به على إطلاقه لأنه يؤدي إلى التحلل من التكاليف الشرعية كما لا يخفى.\nوانظر الكلام على الحديث الآتي (٦٣) .\nومما سبق، تعلم أن تصحيح الشيخ مهدي حسن الشاهجهانبوري لهذا الحديث في كتابه \" السيف المجلى على المحلى \" (ص ٣) وقوله: إنه حديث مشهور ليس بصحيح بل هو مخالف لأقوال أهل العلم بهذا الفن كما رأيت، وله مثله كثير فانظر الحديث (٨٧) .\nوأما حديث عمر بن الخطاب فهو:\n<span data-type=\"title\" id=toc-64>٦٠ </span>- \" سألت ربي فيما اختلف فيه أصحابي من بعدي، فأوحى الله إلي يا محمد إن أصحابك عندي بمنزلة النجوم في السماء، بعضها أضوأ من بعض، فمن أخذ بشيء مما هم عليه من اختلافهم فهو عندي على هدى \".\nموضوع.\nرواه ابن بطة في \" الإبانة \" (٤ / ١١ / ٢) والخطيب أيضا ونظام الملك في \" الأمالي \" (١٣ / ٢)، والديلمي في \" مسنده \" (٢ / ١٩٠)، والضياء في","vol":"1","page":147},{"text":"\" المنتقى عن مسموعاته بمرو\" (١١٦ / ٢) وكذا ابن عساكر (٦ / ٣٠٣ / ١) من طريق نعيم بن حماد حدثنا عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا.\nوهذا سند موضوع، نعيم بن حماد ضعيف، قال الحافظ: يخطئ كثيرا، وعبد الرحيم بن زيد العمي كذاب كما تقدم (٥٣) فهو آفته وأبوه خير منه.\nوالحديث أورده السيوطي في \" الجامع الصغير \" برواية السجزي في \" الإبانة \" وابن عساكر عن عمر، وقال شارحه المناوي: قال ابن الجوزي في \" العلل \": هذا لا يصح نعيم مجروح، وعبد الرحيم قال ابن معين: كذاب، وفي \" الميزان \":\nهذا الحديث باطل، ثم قال المناوي: ظاهر صنيع المصنف أن ابن عساكر أخرجه ساكتا عليه والأمر بخلافه فإنه تعقبه بقوله: قال ابن سعد: زيد العمي أبو الحواري كان ضعيفا في الحديث، وقال ابن عدي: عامة ما يرويه ومن يروي عنه ضعفاء، ورواه عن عمر أيضا البيهقي، قال الذهبي: وإسناده واه.\nقلت: وروى ابن عبد البر عن البزار أنه قال في هذا الحديث: وهذا الكلام لا يصح عن النبي ﷺ، رواه عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن المسيب عن ابن عمر عن النبي ﷺ، وربما رواه عبد الرحيم عن أبيه عن ابن عمر، كذا في الموضعين: ابن عمر، والظاهر أن لفظة (ابن) مقحمة من الناسخ في الموضع الأول وإنما أتى ضعف هذا الحديث من قبل عبد الرحيم بن زيد، لأن أهل العلم قد سكتوا عن الرواية لحديثه، والكلام أيضا منكر عن النبي ﷺ، وقد روي عن النبي ﷺ بإسناد صحيح:","vol":"1","page":148},{"text":"\" عليكم بسنتي وسنة الخلفاء الراشدين من بعدي، عضوا عليها بالنواجذ \"، وهذا الكلام يعارض حديث عبد الرحيم لوثبت، فكيف ولم يثبت؟!\nوالنبي ﷺ لا يبيح الاختلاف بعده من أصحابه.\nثم روى عن المزني ﵀ أنه قال: إن صح هذا الخبر فمعناه: فيما نقلوا عنه وشهدوا به عليه، فكلهم ثقة مؤتمن على ما جاء به، لا يجوز عندي غير هذا، وأما ما قالوا فيه برأيهم فلوكان عند أنفسهم كذلك ما خطأ بعضهم بعضا، ولا أنكر بعضهم على بعض، ولا رجع منهم أحد إلى قول صاحبه فتدبر.\nقلت: الظاهر من ألفاظ الحديث خلاف المعنى الذي حمله عليه المزني ﵀، بل المراد ما قالوه برأيهم، وعليه يكون معنى الحديث دليلا آخر على أن الحديث موضوع ليس من كلامه ﷺ، إذ كيف يسوغ لنا أن نتصور أن النبي ﷺ يجيز لنا أن نقتدي بكل رجل من الصحابة مع أن فيهم العالم والمتوسط في العلم ومن هو دون ذلك! وكان فيهم مثلا من يرى أن البرد لا يفطر الصائم بأكله! كما سيأتي ذكره بعد حديث.\nوأما حديث ابن عمر فهو:\n<span data-type=\"title\" id=toc-65>٦١ </span>- \" إنما أصحابي مثل النجوم فأيهم أخذتم بقوله اهتديتم \".\nموضوع.\nذكره ابن عبد البر معلقا (٢ / ٩٠) وعنه ابن حزم من طريق أبي شهاب الحناط عن حمزة الجزري عن نافع عن ابن عمر مرفوعا به.","vol":"1","page":149},{"text":"وقد وصله عبد بن حميد في \" المنتخب من المسند \" (٨٦ / ١): أخبرني أحمد بن يونس حدثنا أبو شهاب به، ورواه ابن بطة في \" الإبانة \" (٤ / ١١ / ٢) من طريق آخر عن أبي شهاب به، ثم قال ابن عبد البر: وهذا إسناد لا يصح، ولا يرويه عن نافع من يحتج به.\nقلت: وحمزة هذا هو ابن أبي حمزة، قال الدارقطني: متروك، وقال ابن عدي:\nعامة مروياته موضوعة، وقال ابن حبان: ينفرد عن الثقات بالموضوعات حتى كأنه المتعمد لها، ولا تحل الرواية عنه، وقد ساق له الذهبي في \" الميزان \"\nأحاديث من موضوعاته هذا منها.\nقال ابن حزم (٦ / ٨٣): فقد ظهر أن هذه الرواية لا تثبت أصلا، بل لا شك أنها مكذوبة، لأن الله تعالى يقول في صفة نبيه ﷺ: ﴿وما ينطق عن الهو ى، إن هو إلا وحي يوحى﴾، فإذا كان كلامه ﵊ في الشريعة حقا كله وواجبا فهو من الله تعالى بلا شك، وما كان من الله تعالى فلا يختلف فيه لقوله تعالى: ﴿ولوكان من عند غير الله لوجدوا فيه اختلافا كثيرا﴾","vol":"1","page":150},{"text":"وقد نهى تعالى عن التفرق والاختلاف بقوله: ﴿ولا تنازعوا﴾،فمن المحال أن يأمر رسوله ﷺ باتباع كل قائل من الصحابة ﵃ وفيهم من يحلل الشيء، وغيره يحرمه، ولوكان ذلك لكان بيع الخمر حلالا اقتداء بسمرة بن جندب، ولكان أكل البرد للصائم حلالا اقتداء بأبي طلحة، وحراما اقتداء بغيره منهم، ولكان ترك الغسل من الإكسال واجبا بعلي وعثمان وطلحة وأبي أيوب وأبي بن كعب وحراما اقتداء بعائشة وابن عمر وكل هذا مروى عندنا بالأسانيد الصحيحة.\nثم أطال في بيان بعض الآراء التي صدرت من الصحابة وأخطأوا فيها السنة، وذلك في حياته ﷺ وبعد مماته، ثم قال (٦ / ٨٦): فكيف يجوز تقليد قوم يخطئون ويصيبون؟ ! .\nوقال قبل ذلك (٥ / ٦٤) تحت باب ذم الاختلاف: وإنما الفرض علينا اتباع ما جاء به القرآن عن الله تعالى الذي شرع لنا دين الإسلام، وما صح عن رسول الله ﷺ الذي أمره الله تعالى ببيان الدين ... فصح أن الاختلاف لا يجب أن يراعى أصلا، وقد غلط قوم فقالوا: الاختلاف رحمة، واحتجوا بما روي عن النبي ﷺ: \" أصحابي كالنجوم بأيهم اقتديتم اهتديتم \"، قال: وهذا الحديث باطل مكذوب من توليد أهل الفسق لوجوه ضرورية.\nأحدها: أنه لم يصح من طريق النقل.\nوالثاني: أنه ﷺ لم يجز أن يأمر بما نهى عنه، وهو ﵇ قد أخبر أن أبا بكر قد أخطأ في تفسير فسره، وكذب عمر في تأويل تأوله في الهجرة، وخطأ أبا السنابل في فتيا أفتى بها في العدة، فمن المحال الممتنع\nالذي لا يجوز البتة أن يكون","vol":"1","page":151},{"text":"﵇ يأمر باتباع ما قد أخبر أنه خطأ.\nفيكون حينئذ أمر بالخطأ تعالى الله عن ذلك، وحاشا له ﷺ من هذه الصفة، وهو ﵊ قد أخبر أنهم يخطئون، فلا يجوز أن يأمرنا باتباع من يخطيء، إلا أن يكون ﵇ أراد نقلهم لما رووا عنه فهذا صحيح لأنهم ﵃ كلهم ثقات، فمن أيهم نقل، فقد اهتدى الناقل.\nوالثالث: أن النبي ﷺ لا يقول الباطل، بل قوله الحق، وتشبيه المشبه للمصيبين بالنجوم تشبيه فاسد وكذب ظاهر، لأنه من أراد جهة مطلع الجدي، فأم جهة مطلع السرطان لم يهتد، بل قد ضل ضلالا بعيدا وأخطأ خطأ فاحشا، وليس كل النجوم يهتدى بها في كل طريق، فبطل التشبيه المذكور ووضح كذب ذلك الحديث وسقوطه وضوحا ضروريا.\nونقل خلاصته ابن الملقن في \" الخلاصة \" (١٧٥ / ٢) وأقره، وبه ختم كلامه على الحديث فقال: وقال ابن حزم: خبر مكذوب موضوع باطل لم يصح قط.\nوروي هذا الحديث بلفظ آخر:\n<span data-type=\"title\" id=toc-66>٦٢ </span>- \" أهل بيتي كالنجوم، بأيهم اقتديتم اهتديتم \".\nموضوع.\nوهو في نسخة أحمد بن نبيط الكذاب، وقد وقفت عليها، وهي من رواية أبي نعيم الأصبهاني قال: حدثنا أبو الحسن أحمد بن القاسم بن الريان المصري المعروف باللكي - بالبصرة في نهر دبيس قراءة عليه في صفر سنة سبع وخمسين وثلاث مئة فأقر به قال - أنبأنا أحمد بن إسحاق بن إبراهيم بن نبيط بن شريط أبو جعفر الأشجعي بمصر - سنة اثنتين وسبعين ومئتين قال - حدثني أبي","vol":"1","page":152},{"text":"إسحاق بن إبراهيم ابن نبيط، قال: حدثني أبي إبراهيم بن نبيط عن جده نبيط بن شريط مرفوعا.\nقلت: فذكر أحاديث كثيرة هذا منها (ق ١٥٨ / ٢)، وقد قال الذهبي في هذه النسخة: فيها بلايا! وأحمد بن إسحاق لا يحل الاحتجاج به فإنه كذاب.\nوأقره الحافظ في \" اللسان \".\nقلت: والراوي عنه أحمد بن القاسم اللكي ضعيف.\nوالحديث أورده ابن عراق في \" تنزيه الشريعة \" (٢ / ٤١٩) تبعا لأصله \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ٢٠١) وكذا الشوكاني في \" الفوائد المجموعة في الأحاديث الموضوعة \" (ص ١٤٤) نقلا عن \" المختصر \" لكن وقع فيه نسخة نبيط الكذاب فكأنه سقط من النسخة لفظة (ابن) وهو أحمد بن إسحاق نسب إلى جده،\nوإلا فإن نبيطا صحابي.\n<span data-type=\"title\" id=toc-67>٦٣ </span>- \" إن البرد ليس بطعام ولا بشراب \".\nمنكر.\nأخرجه الطحاوي في \" مشكل الآثار \" (٢ / ٣٤٧) وأبو يعلى في \" مسنده \" (ق ١٩١ / ٢) والسلفي في \" الطيوريات \" (٧ / ١ - ٢) وابن عساكر (٦ / ٣١٣ / ٢) من طريق علي بن زيد بن جدعان عن أنس قال: مطرت السماء بردا فقال لنا أبو طلحة: ناولوني من هذا البرد، فجعل يأكل وهو صائم وذلك في رمضان! فقلت: أتأكل البرد وأنت صائم؟ فقال: إنما هو برد نزل من السماء نطهر به بطوننا وإنه ليس بطعام ولا بشراب! فأتيت رسول الله ﷺ فأخبرته بذلك فقال: \" خذها عن عمك \".\nقلت: وهذا سند ضعيف، وعلي بن زيد بن جدعان ضعيف كما قال الحافظ","vol":"1","page":153},{"text":"في \" التقريب \"، وقال شعبة بن الحجاج: حدثنا علي بن زيد وكان رفاعا يعني أنه كان يخطيء فيرفع الحديث الموقوف وهذا هو علة هذا الحديث، فإن الثقات رووه عن أنس موقوفا على أبي طلحة خلافا لعلى بن زيد الذي رفعه إلى النبي ﷺ فأخطأ، فرفعه منكر، فقد أخرجه أحمد (٣ / ٢٧٩) وابن عساكر (٦ / ٣١٣ /٢) من طريق شعبة عن قتادة وحميد عن أنس قال: مطرنا بردا وأبو طلحة صائم فجعل يأكل منه، قيل له: أتأكل وأنت صائم؟ ! فقال: إنما هذا بركة! وسنده صحيح على شرط الشيخين، وصححه ابن حزم في \" الإحكام \" (٦ / ٨٣) وأخرجه الطحاوي من طريق خالد بن قيس عن قتادة، ومن طريق حماد بن سلمة عن ثابت، كلاهما عن أنس به نحوه، ورواه البزار موقوفا وزاد: فذكرت ذلك لسعيد بن المسيب فكرهه، وقال: إنه يقطع الظمأ، قال البزار: لا نعلم هذا الفعل إلا عن أبي طلحة، فثبت أن الحديث موقوف ليس فيه ذكر النبي ﷺ، وإنما أخطأ في رفعه ابن جدعان كما جزم بذلك الطحاوي.\nوالحديث أورده الهيثمي في \" المجمع \" (٣ / ١٧١ - ١٧٢) مرفوعا ثم قال:\nرواه أبو يعلى وفيه علي بن زيد وفيه كلام، وقد وثق، وبقية رجاله رجال الصحيح.","vol":"1","page":154},{"text":"وأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١١٦) من رواية الديلمي بإسناد يقول فيه كل من رواته: أصم الله هاتين إن لم أكن سمعته من فلان ولكن ابن عراق في \" تنزيه الشريعة \" (١ / ١٥٩) رد عليه حكمه عليه بالوضع ونقل عن الحافظ ابن حجر أنه قال في \" المطالب العالية \": إسناده ضعيف، ثم ختم ابن عراق كلامه بقوله: ولعل السيوطي إنما عنى أنه موضوع بهذه الزيادة من التسلسل لا مطلقا، والله أعلم.\nقلت: وهذا الحديث الموقوف من الأدلة على بطلان الحديث المتقدم: \" أصحابي كالنجوم بأيهم اقتديتم اهتديتم \"، إذ لوصح هذا لكان الذي يأكل البرد في رمضان لا يفطر اقتداء بأبي طلحة ﵁، وهذا مما لا يقوله مسلم اليوم فيما أعتقد.\n<span data-type=\"title\" id=toc-68>٦٤ </span>- \" نعم أو نعمت الأضحية الجذع من الضأن \".\nضعيف.\nأخرجه الترمذي (٢ / ٣٥٥) والبيهقي (٩ / ٢٧١) وأحمد (٢ / ٤٤٤ - ٤٤٥) من طريق عثمان بن واقد عن كدام بن عبد الرحمن عن أبي كباش قال: جلبت غنما جذعانا إلى المدينة فكسدت علي، فلقيت أبا هريرة فسألته؟ فقال: سمعت رسول الله ﷺ يقول: فذكر الحديث، قال: فانتهبه الناس، وقال الترمذي: حديث غريب يعني ضعيف، ولذا قال الحافظ في \" الفتح \" (١٠ / ١٢):\nوفي سنده ضعف.","vol":"1","page":155},{"text":"وبين علته ابن حزم فقال في \" المحلى \" (٧ / ٣٦٥): عثمان بن واقد مجهول، وكدام بن عبد الرحمن لا ندري من هو، عن أبي كباش الذي جلب الكباش الجذعة إلى المدينة فبارت عليه، هكذا نص حديثه، وهنا جاء ما جاء\nأبو كباش، وما أدراك ما أبو كباش، ما شاء الله كان! كأنه يتهم أبا كباش بهذا الحديث، وهو مجهول مثل الراوي عنه كدام، وقد صرح بذلك الحافظ في \" التقريب \"، وأما عثمان بن واقد فليس بمجهول فقد وثقه ابن معين وغيره،\nوقال أبو داود: ضعيف، وللحديث علة أخرى وهي الوقف فقال البيهقي عقبه:\nوبلغني عن أبي عيسى الترمذي قال: قال البخاري: رواه غير عثمان بن واقد عن أبي هريرة موقوفا، وله طريق آخر بلفظ: جاء جبريل إلى النبي ﷺ يوم الأضحى فقال: كيف رأيت نسكنا هذا؟ قال: لقد باهى به أهل السماء، واعلم يا محمد أن الجذع من الضأن خير من الثنية من الإبل والبقر ولو علم الله ذبحا أفضل منه لفدى به إبراهيم ﵇، وفيه إسحاق بن إبراهيم الحنيني، قال البيهقي: تفرد به وفي حديثه ضعف.\nقلت: وهو متفق على ضعفه، وقد أورده العقيلي في \" الضعفاء \" وساق له حديثا وقال: لا أصل له، ثم ساق له هذا الحديث، ثم قال:","vol":"1","page":156},{"text":"يروي عن زياد بن ميمون وكان يكذب عن أنس، ومن أو هى التعقب ما تعقب به ابن التركماني قول البيهقي المتقدم فقال: قلت: ذكر الحاكم في المستدرك هذا الحديث من طريق إسحاق المذكور ثم قال: صحيح الإسناد!\nقلت: وكل خبير بهذا العلم الشريف يعلم أن الحاكم متساهل في التوثيق والتصحيح ولذلك لا يلتفت إليه، ولا سيما إذا خالف، ولهذا لم يقره الذهبي في \" تلخيصه \" على تصحيحه بل قال (٤ / ٢٢٣): قلت: إسحاق هالك، وهشام ليس بمعتمد، قال ابن عدي: مع ضعفه يكتبه حديثه.\nوليس يخفى هذا على مثل ابن التركماني لولا الهوى! فإن هذا الحديث يدل على جواز الجذع في الأضحية وهو مذهب الحنفية وابن التركماني منهم ولما كانت الأحاديث الواردة في ذلك ضعيفة لا يحتج بها أراد أن يقوي بعضها بالاعتماد على تصحيح الحاكم! ولو أن تصحيحه كان على خلاف ما يشتهيه مذهبه لبادر إلى رده متذرعا بما ذكرناه من التساهل! وهذا عيب كبير من مثل هذا العالم النحرير، وعندنا على ما نقول أمثلة أخرى كثيرة لا فائدة كبيرة من ذكرها.\nومن الأحاديث المشار إليها:\n<span data-type=\"title\" id=toc-69>٦٥ </span>- \" يجوز الجذع من الضأن أضحية \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٢٧٥) والبيهقي وأحمد (٦ / ٣٣٨) من طريق محمد بن أبي يحيى مولى الأسلميين عن أمه عن أم بلال بنت هلال عن أبيها مرفوعا، وهذا سند ضعيف من أجل أم محمد بن أبي يحيى فإنها مجهولة كما قال ابن","vol":"1","page":157},{"text":"حزم (٧ / ٣٦٥) وقال: وأم بلال مجهولة، ولا ندري لها صحبة أم لا، قال السندي قال الدميري: أصاب ابن حزم في الأول، وأخطأ في الثاني، فقد ذكر أم بلال في الصحابة ابن منده وأبو نعيم وابن عبد البر، ثم قال الذهبي في\n\" الميزان \": إنها لا تعرف ووثقها العجلي.\nقلت: الحق ما قاله ابن حزم فيها، فإنها لا تعرف إلا في هذا الحديث، ومع أنه ليس فيه التصريح بصحبتها ففي الإسناد إليها جهالة كما علمت فأنى ثبوت الصحبة لها؟ ! ثم من الغرائب أن يسكت الزيلعي في \" نصب الراية \" (٤ / ٢١٧ - ٢١٨) على هذا الحديث مع ثبوت ضعفه! وفي الباب أحاديث أخرى أوردها ابن حزم في \" المحلى \" (٧ / ٣٦٤ - ٣٦٥) وضعفها كلها، وقد أصاب إلا في تضعيفه لحديث عقبة بن عامر قال: ضحينا مع رسول الله ﷺ بجذع من الضأن.\nأخرجه النسائي (٢ / ٢٠٤) والبيهقي (٩ / ٢٧٠) من طريق بكير بن الأشج عن معاذ بن عبد الله بن خبيب عنه، وهذا إسناد جيد رجاله ثقات، وإعلال بن حزم له بقوله: ابن خبيب هذا مجهول، غير مقبول، فإن معاذا هذا وثقه ابن معين وأبو داود وابن حبان وقال الدارقطني: ليس بذاك ولهذا قال الحافظ في \" الفتح \" بعد أن عزاه للنسائي:","vol":"1","page":158},{"text":"سنده قوي، لكن رواه أحمد (٤ / ١٥٢) من طريق أسامة بن زيد عن معاذ به بلفظ: سألت رسول الله ﷺ عن الجذع؟ فقال: \" ضح به، لا بأس به \"، وإسناده حسن وهو يخالف الأول في أنه مطلق،\nوذاك خاص في الضأن، وعلى الأول فيمكن أن يراد به الجذع من المعز وتكون خصوصية لعقبة، لحديثه الآخر قال: قسم النبي ﷺ بين أصحابه ضحايا فصارت لعقبة جذعة فقلت: يا رسول الله صارت لي جذعة، وفي رواية عتود وهو الجذع من المعز قال: \" ضح بها \"، أخرجه البخاري (١٠ / ٣ - ٤ و٩ - ١٠) والبيهقي (٩ / ٢٧٠) وزاد: \" ولا أرخصه لأحد فيها بعد \"، ويمكن أن يحمل المطلق على الضأن أيضا بدليل حديث أسامة وعليه يحتمل أن يكون ذلك خصوصية له أيضا، أو كان ذلك لعذر مثل تعذر المسنة من الغنم وغلاء سعرها وهذا هو الأقرب لحديث عاصم بن كليب عن أبيه قال: كنا نؤمر علينا في المغازي أصحاب محمد ﷺ، وكنا بفارس، فغلت علينا يوم النحر المسان، فكنا نأخذ المسنة بالجذعين والثلاثة، فقام فينا رجل من مزينة فقال: كنا مع رسول الله ﷺ فأصبنا مثل هذا اليوم فكنا نأخذ المسنة بالجذعين والثلاثة فقال رسول الله ﷺ: \" إن الجذع يوفي مما يوفي الثني \"، أخرجه النسائي والحاكم (٤ / ٢٢٦) وأحمد (٢٦٨) وقال الحاكم: حديث صحيح، وهو كما قال.","vol":"1","page":159},{"text":"وقال ابن حزم (٧ / ٢٦٧): إنه في غاية الصحة، ورواه أبو داود (٢ / ٣) وابن ماجه (٢ / ٢٧٥) والبيهقي (٩ / ٢٧٠) مختصرا، وفي روايتهم تسمية الصحابي بمجاشع بن مسعود السلمي وهو رواية للحاكم، فهذا الحديث يدل بظاهره على أن الجذعة من الضأن إنما تجوز عند غلاء سعر المسان وتعسرها، ويؤيده حديث أبي الزبير عن جابر مرفوعا: \" لا تذبحوا إلا مسنة، إلا أن يعسر عليكم، فتذبحوا جذعة من الضأن \"، أخرجه مسلم (٦ / ٧٢) وأبو داود (٢ / ٣) (٣ / ٣١٢، ٣٢٧) وقال الحافظ في \" الفتح \": إنه حديث صحيح.\nوخلاصة القول أن حديث الباب لا يصح، وكذا ما في معناه، وحديث جابر وعاصم ابن كليب على خلافها، فالواجب العمل بهما، وتأويلهما من أجل أحاديث الباب لا يسوغ لصحتهما وضعف معارضهما، والله أعلم.\n(فائدة): المسنة هي الثنية من كل شيء من الإبل والبقر والغنم، وهي من الغنم والبقر ما دخل في السنة الثالثة، ومن الإبل ما دخل في السادسة والجذع من الضأن ما له سنة تامة على الأشهر عند أهل اللغة وجمهو ر أهل العلم كما قال الشوكاني وغيره.\nاستدراك: ذلك ما كنت كتبته سابقا منذ نحوخمس سنوات، وكان محور اعتمادي في ذلك على حديث جابر المذكور من رواية مسلم عن أبي الزبير عنه","vol":"1","page":160},{"text":"مرفوعا: \" لا تذبحوا إلا مسنة ... \"، وتصحيح الحافظ ابن حجر إياه، ثم بدا لي أني كنت واهما في ذلك، تبعا للحافظ، وأن هذا الحديث الذي صححه هو وأخرجه مسلم كان الأحرى به أن يحشر في زمرة الأحاديث الضعيفة، لا أن تتأول به الأحاديث الصحيحة ذلك لأن أبا الزبير هذا مدلس، وقد عنعنه، ومن المقرر في \" علم المصطلح \" أن المدلس لا يحتج بحديثه إذا لم يصرح بالتحديث، وهذا هو الذي صنعه أبو الزبير هنا، فعنعن، ولم يصرح، ولذلك انتقد المحققون من أهل العلم أحاديث يرويها أبو الزبير بهذا الإسناد أخرجها مسلم، اللهم إلا ما كان من رواية الليث بن سعد عنه، فإنه لم يروعنه إلا ما صرح فيه بالتحديث، فقال الحافظ الذهبي في ترجمة أبي الزبير - واسمه محمد بن مسلم بن تدرس بعد أن ذكر فيه طعن بعض الأئمة بما لا يقدح في عدالته: وأما أبو محمد بن حزم، فإنه يرد من حديثه ما يقول فيه عن جابر ونحوه لأنه عندهم ممن يدلس، فإذا قال: سمعت، وأخبرنا احتج به،\nويحتج به ابن حزم إذا قال: عن مما رواه عنه الليث بن سعد خاصة، وذلك لأن سعيد بن أبي مريم قال: حدثنا الليث قال: جئت أبا الزبير، فدفع إلى كتابين، فانقلبت بهما، ثم قلت في نفسي: لو أننى عاودته فسألته أسمع هذا من جابر؟ فسألته، فقال: منه ما سمعت، ومنه ما حدثت به، فقلت: أعلم لي على ما سمعت منه، فأعلم لي على هذا الذي عندي، ثم قال الذهبي: وفي \" صحيح مسلم \" عدة أحاديث مما لم يوضح فيها أبو الزبير السماع من جابر، ولا هي من طريق الليث عنه، ففي القلب منها شيء، وقال الحافظ في ترجمته من \" التقريب \": صدوق إلا أنه يدلس.","vol":"1","page":161},{"text":"وأورده في المرتبة الثالثة من كتابه \" طبقات المدلسين (ص ١٥) وقال: مشهور بالتدليس، ووهم الحاكم في \" كتاب علوم الحديث \" فقال في سنده:\nوفيه رجال غير معروفين بالتدليس! وقد وصفه النسائي وغيره بالتدليس، وقال في مقدمة الكتاب في صدد شرح مراتبه: الثالثة من أكثر من التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من رد حديثهم مطلقا، ومنهم من قبلهم، كأبي الزبير المكي.\nقلت: والصواب من ذلك المذهب الأول وهو قبول ما صرحوا فيه بالسماع وعليه الجمهور خلافا لابن حزم فإنه يرد حديثهم مطلقا ولوصرحوا بالتحديث كما نص عليه في أول كتابه \" الإحكام في أصول الأحكام \" على ما أذكر، فإن يدي لا تطوله الآن وأرى أنه قد تناقض في أبي الزبير منهم خاصة، فقد علمت مما نقلته لك عن الذهبي آنفا أن ابن حزم يحتج به إذا قال: سمعت، وهذا ما صرح به في هذا الحديث ذاته فقال في \" المحلى \" في صدد الرد على المخالفين له (٧ / ٣٦٣ - ٣٦٤): هذا حجة على الحاضرين من المخالفين، لأنهم يجيزون الجذع من الضأن، مع وجود المسنات، فقد خالفوه، وهم يصححونه، وأما نحن فلا نصححه، لأن أبا الزبير مدلس ما لم يقل في الخبر أنه سمعه من جابر، هو أقر بذلك على نفسه، روينا ذلك عنه من طريق الليث بن سعد.\nانظر \" الإحكام \" (١ / ١٣٩ - ١٤٠)، ومقدمتي لـ\" مختصر مسلم \" (المكتبة الإسلامية) .\nوجملة القول: أن كل حديث يرويه أبو الزبير عن جابر أو غيره بصيغة عن ونحوها وليس من رواية الليث بن سعد عنه، فينبغي التوقف عن الاحتجاج به، حتى يتبين سماعه، أو ما يشهد له، ويعتضد به.\nهذه حقيقة يجب أن يعرفها كل محب للحق، فطالما غفل عنها عامة الناس،","vol":"1","page":162},{"text":"وقد كنت واحدا منهم، حتى تفضل الله علي فعرفني بها، فله الحمد والشكر، وكان من الواجب علي أن أنبه على ذلك، فقد فعلت، والله الموفق لا رب سواه.\nوإذا تبين هذا، فقد كنت ذكرت قبل حديث جابر هذا حديثين ثابتين في التضحية بالجذع من الضأن، أحدهما حديث عقبة بن عامر، والآخر حديث مجاشع بن مسعود السلمي وفيه: \" أن الجذع يوفي مما يوفي الثني \"، وكنت تأولتهما بما يخالف ظاهرهما توفيقا بينهما وبين حديث جابر، فإذ قد تبين ضعفه، وأنه غير صالح للاحتجاج به، ولتأويل ما صح من أجله، فقد رجعت عن ذلك، إلى دلالة الحديثين الظاهرة في جواز التضحية بالجذع من الضأن خاصة، وحديث مجاشع وإن كان بعمومه يشمل الجذع من المعز، فقد جاء ما يدل على أنه غير مراد وهو حديث البراء قال:\nضحى خالي أبو بردة قبل الصلاة، فقال رسول الله ﷺ: \" تلك شاة لحم \"، فقال: يا رسول الله إن عندي جذعة من المعز، فقال: \" ضح بها، ولا تصلح لغيرك \" وفي رواية: \" اذبحها، ولن تجزئ عن أحد بعدك \" وفي أخرى:\n\" ولا تجزيء جذعة عن أحد بعدك \"، أخرجه مسلم (٦ / ٧٤ - ٧٦) والبخاري نحوه ويبدو جليا من مجموع الروايات أن المراد بالجذعة في اللفظ الأخير الجذعة من المعز، فهو في ذلك كحديث عقبة المتقدم من رواية البخاري، وأما فهم ابن حزم من هذا اللفظ جذعة العموم فيشمل عنده الجذعة من الضأن فمن ظاهريته وجموده على اللفظ دون النظر إلى ما تدل عليه الروايات بمجموعها، والسياق والسباق، وهما من المقيدات، كما نص على ذلك ابن دقيق العيد وغيره من","vol":"1","page":163},{"text":"المحققين.ذلك هو الجواب الصحيح عن حديث جابر ﵁، وأما قول الحافظ في \" التلخيص \" (ص ٣٨٥) .\nتنبيه: ظاهر الحديث يقتضي أن الجذع من الضأن لا يجزئ إلا إذا عجز عن المسنة، والإجماع على خلافه، فيجب تأويله، بأن يحمل على الأفضل وتقديره: المستحب أن لا تذبحوا إلا مسنة.\nقلت: هذا الحمل بعيد جدا، ولوسلم فهو تأويل، والتأويل فرع التصحيح، والحديث ليس بصحيح كما عرفت فلا مسوغ لتأويله.\nوقد تأوله بعض الحنابلة بتأويل آخر لعله أقرب من تأويل الحافظ، ففسر المسنة بما إذا كانت من المعز! ويرد هذا ما في رواية لأبي يعلى في \" مسنده \" (ق ١٢٥ / ٢) بلفظ: \" إذا عز عليك المسان من الضأن، أجزأ الجذع من الضأن \"\nوهو وإن كان ضعيف السند كما بينته في \" إرواء الغليل في تخريج أحاديث منار السبيل \" (رقم ١١٣١)، فمعناه هو الذي يتبادر من اللفظ الأول.\nولعل الذي حمل الحافظ وغيره على ارتكاب مثل هذا التأويل البعيد هو الاعتقاد بأن الإجماع على خلاف ظاهر الحديث، وقد قاله الحافظ كما رأيت.\nفينبغي أن يعلم أن بعض العلماء كثيرا ما يتساهلون في دعوى الإجماع في أمور الخلاف فيها معروف، وعذرهم في ذلك أنهم لم يعلموا بالخلاف، فينبغي التثبت في هذه الدعوى في مثل هذه المسألة التي لا يستطيع العالم أن يقطع بنفي الخلاف فيها كما أرشدنا الإمام أحمد ﵀ بقوله:","vol":"1","page":164},{"text":"من ادعى الإجماع فهو كاذب، وما يدريه لعلهم اختلفوا، أو كما قال رواه ابنه عبد الله بن أحمد في \" مسائله \".\nفمما يبطل الإجماع المزعوم في هذه المسألة ما روى مالك في \" الموطأ \" (٢ /٤٨٢ / ٢) عن نافع أن عبد الله بن عمر كان يتقي من الضحايا والبدن التي لم تسن ورواه عبد الرزاق عن مالك عن نافع بن ابن عمر قال: \" لا تجزيء إلا الثنية فصاعدا \"، ذكره ابن حزم (٧ / ٣٦١) وذكر بمعناه آثارا أخرى فليراجعها من شاء\nالزيادة.\nوختاما أقول: نستطيع أن نستخلص مما سبق من التحقيق: أن حديث هلال هذا:\n\" نعمت الأضحية الجذع من الضأن \" وكذا الذي قبله، وإن كان ضعيف المبنى، فهو صحيح المعنى، يشهد له حديث عقبة ومجاشع، ولو أني استقبلت من أمري ما استدبرت، لما أوردتهما في هذه \" السلسلة \" ولأوردت بديلهما حديث جابر هذا، ولكن ليقضي الله أمرا كان مفعولا، ولله في خلقه شؤون.\n<span data-type=\"title\" id=toc-70>٦٦ </span>- \" من عرف نفسه فقد عرف ربه \".\nلا أصل له.\nقال في \" المقاصد \" للحافظ السخاوي (ص ١٩٨): قال أبو المظفر بن السمعاني:\nلا يعرف مرفوعا وإنما يحكي عن يحيى بن معاذ الرازي من قوله وكذا قال النووي:\nإنه ليس بثابت.\nونقل السيوطي في \" ذيل الموضوعات \" (ص ٢٠٣) كلام النووي هذا وأقره، وقال في \" القول الأشبه \" (٢ / ٣٥١) من \" الحاوي للفتاوى \": هذا الحديث ليس بصحيح.\nونقل الشيخ القاري في \" موضوعاته \" (ص ٨٣) عن ابن تيمية أنه قال:","vol":"1","page":165},{"text":"موضوع.\nوقال العلامة الفيروز أبادي - صاحب القاموس - في \" الرد على المعترضين على الشيخ ابن عربي \" (ق ٣٧ / ٢): ليس من الأحاديث النبوية، على أن أكثر الناس يجعلونه حديثا عن النبي ﷺ، ولا يصح أصلا، وإنما يروي في الإسرائيليات: \" يا إنسان اعرف نفسك تعرف ربك \".\nقلت: هذا حكم أهل الاختصاص على هذا الحديث، ومع ذلك فقد ألف بعض الفقهاء المتأخرين من الحنفية رسالة في شرح هذا الحديث! وهي محفوظة في مكتبة الأوقاف الإسلامية في حلب، وكذلك شرح أحدهم حديث: \" كنت كنزا مخفيا ... \" في رسالة\nخاصة أيضا موجودة في المكتبة المذكورة برقم (١٣٥) مع أنه حديث لا أصل له أيضا\nكما سيأتي (٦٠٢٣)، وذلك مما يدل على أن هؤلاء الفقهاء لم يحاولوا - مع\nالأسف الشديد - الاستفادة من جهو د المحدثين في خدمة السنة وتنقيتها مما أدخل\nفيها، ولذلك كثرت الأحاديث الضعيفة والموضوعة في كتبهم، والله المستعان.\n<span data-type=\"title\" id=toc-71>٦٧ </span>- \" من قرأ في الفجر بـ ﴿ألم نشرح﴾ و﴿ألم تر كيف﴾ لم يرمد \".\nلا أصل له.\nقال السخاوي (ص ٢٠٠): لا أصل له، سواء أريد بالفجر هنا سنة الصبح أو الصبح لمخالفته سنة القراءة فيهما.","vol":"1","page":166},{"text":"يشير إلى أن السنة في سنة الفجر ﴿قل يا أيها الكافرون﴾ و﴿قل هو الله أحد﴾، وفي فرض الفجر قراءة ستين آية فأكثر على ما هو مفصل في كتابي \" صفة صلاة النبي ﷺ \".\n<span data-type=\"title\" id=toc-72>٦٨ </span>- \" قراءة سورة ﴿إنا أنزلناه﴾ عقب الوضوء \".\nلا أصل له.\nكما قال السخاوي، قال: ورأيته في المقدمة المنسوبة للإمام أبي الليث من الحنفية، فالظاهر إدخاله فيها من غيره وهو مفوت سنة.\nقلت: يعني سنة القول بعد الوضوء: \" أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله، اللهم اجعلني من التوابين، واجعلني من المتطهرين \" وهو في مسلم والترمذي، أو يقول: \" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \" رواه الحاكم وغيره بسند صحيح.\nقلت: وقوله: لا أصل له يوهم أنه لا إسناد له، وليس كذلك كما سيأتي (١٤٤٩) .","vol":"1","page":167},{"text":"<span data-type=\"title\" id=toc-73>٦٩ </span>- \" مسح الرقبة أمان من الغل \".\nموضوع.\nقال النووي في \" المجموع شرح المهذب: (١ / ٤٦٥): هذا موضوع ليس من كلام النبي ﷺ.","vol":"1","page":167},{"text":"ونقله السيوطي في ذيل \" الأحاديث الموضوعة \" (ص ٢٠٣) عن النووي وأقره.\nوقال الحافظ ابن حجر في \" تلخيص الحبير \" (١ / ٤٣٣) ما مختصره: أورده أبو محمد الجويني، وقال: لم يرتض أئمة الحديث إسناده، وأورده الغزالي في \" الوسيط \" وتعقبه ابن الصلاح فقال: هذا الحديث غير معروف عن النبي ﷺ، وهو من قول بعض السلف، قال الحافظ: يحتمل أن يريد به ما رواه أبو عبيد في كتاب \" الطهور \" عن عبد الرحمن بن مهدي عن المسعودي عن القاسم بن عبد الرحمن عن موسى بن طلحة قال: \" من مسح قفاه مع رأسه وقي الغل يوم القيامة.\nقلت: فيحتمل أن يقال: هذا وإن كان موقوفا فله حكم الرفع، لأن هذا لا يقال من قبل الرأي، فهو على هذا مرسل.\nقلت: لكن المسعودي كان قد اختلط فلا حجة في حديثه لوكان مرفوعا، فكيف وهو موقوف؟ ثم قال الحافظ (١ / ٤٣٤ - ٤٥٣): قال أبو نعيم في \" تاريخ أصبهان \":\nحدثنا محمد بن أحمد، حدثنا عبد الرحمن بن داود، حدثنا عثمان بن ﴿خرزاذ﴾ حدثنا عمر بن محمد بن الحسن، حدثنا محمد بن عمرو الأنصاري عن أنس بن سيرين عن عمر أنه كان إذا توضأ مسح عنقه ويقول: قال رسول الله ﷺ: \" من توضأ ومسح عنقه لم يغل بالأغلال يوم القيامة \"، وفي \" البحر \" للروياني: قرأت جزءا رواه أبو الحسين بن فارس بإسناده عن فليح بن سليمان عن نافع","vol":"1","page":168},{"text":"عن ابن عمر أن النبي ﷺ قال: \" من توضأ ومسح بيديه على عنقه وقي الغل يوم القيامة \"، وقال: هذا إن شاء الله حديث صحيح، قلت (هو الحافظ): بين ابن فارس وفليح مفازة فينظر فيها.\nقلت: وحديث ابن عمر في \" تاريخ أصبهان \" (٢ / ١١٥)، وعزاه الشيخ علي القاري في \" الموضوعات \" (ص ٧٣) لـ\" مسند الفردوس \" بسند ضعيف.\nقلت: وعلته محمد بن عمرو الأنصارى هذا، وهو أبو سهل البصري، متفق على تضعيفه، وكان يحيى بن سعيد يضعفه جدا ويقول: روى عن الحسن أو ابد! .\nوشيخ أبي نعيم ضعيف أيضا، وهو محمد بن أحمد بن علي بن المحرم، قال الذهبي في \" الميزان \": هو من كبار شيوخ أبي نعيم الحافظ، روى عنه الدارقطني وضعفه وقال البرقاني: لا بأس به، وقال ابن أبي الفوارس: لم يكن عندهم بذاك وهو ضعيف.\nثم رأيت ابن عراق قال في \" تنزيه الشريعة \" (٢ / ٧٥) بعد أن ذكر الحديث من رواية أبي نعيم في \" التاريخ \": وفيه أبو بكر المفيد شيخ أبي نعيم، قال الحافظ العراقي: وهو آفته.\nوسيأتي الكلام على الحديث مع زيادة تحقيق برقم (٧٤٤) أو نحوه إن شاء الله تعالى.\nقلت: فمثل هذا الحديث يعد منكرا، ولا سيما أنه مخالف لجميع الأحاديث الواردة في صفة وضوئه ﷺ، إذ ليس في شيء منها ذكر لمسح الرقبة، اللهم إلا في","vol":"1","page":169},{"text":"حديث طلحة بن مصرف عن أبيه عن جده قال: رأيت رسول الله ﷺ يمسح رأسه مرة واحدة حتى بلغ القذال وهو أول القفا.\nوفي رواية: ومسح رأسه من مقدمه إلى مؤخره حتى أخرج يديه من تحت أذنيه.\nأخرجه أبو داود وغيره، وذكر عن ابن عيينة أنه كان ينكره، وحق له ذلك فإن له ثلاث علل، كل واحدة منها كافية لتضعيفه، فكيف بها وقد اجتمعت، وهي الضعف، والجهالة، والاختلاف في صحبة والد مصرف، ولهذا ضعفه النووي وابن تيمية والعسقلاني وغيرهم، وقد بينت ذلك في \" ضعيف سنن أبي داود \" (رقم ١٥) .\n<span data-type=\"title\" id=toc-74>٧٠ </span>- \" من أطعم أخاه خبزا حتى يشبعه، وسقاه ماء حتى يرويه، بعده الله عن النار سبع خنادق، بعد ما بين خندقين مسيرة خمس مئة سنة \".\nموضوع.\nأخرجه الدولابي في \" الكنى \" (١ / ١١٧) ويعقوب الفسوي في \" التاريخ \" (٢ /٥٢٧) وابن عبد الحكم في \" فتوح مصر \" (ص ٢٥٤) والحاكم (٤ / ١٢٩) وكذا الطبراني في \" الأوسط \" (١ / ٩٥ / ١ - من زوائد المعجمين) وابن عساكر (٦ /١١٥ / ٢) من طريق إدريس بن يحيى الخولاني، حدثني رجاء بن أبي عطاء عن واهب بن عبد الله الكعبي عن عبد الله بن عمرو بن العاص مرفوعا، وقال الحاكم:\nصحيح الإسناد ووافقه الذهبي! وهذا من أغلاطهما الفاحشة، فإن رجاءا هذا، لم يوثقه أحد، بل هو متهم، فاسمع ما قال فيه الحاكم نفسه! فيما ذكره الذهبي نفسه في \" الميزان \" قال: صويلح!، قال الحاكم: مصري صاحب موضوعات (!)، وقال ابن حبان:","vol":"1","page":170},{"text":"يروي الموضوعات، ثم ساق له الحديث الذي وقع لنا مسلسلا بالمصريين.\nقلت: يعني هذا وذكره ابن الجوزي في \" الموضوعات \" (٢ / ١٧٢) وأقره السيوطي في \" اللآليء \" (٢ / ٨٧) وعزاه في \" الجامع الكبير \" والزيادة لـ (ن) أي:\nالنسائي وهو وهم أو تحريف، ثم ساق الذهبي إسناده إلى رجاء به ثم قال: هذا حديث غريب منكر تفرد به إدريس أحد الزهاد.\nقلت: إدريس هذا صدوق كما قال ابن أبي حاتم (١ / ١ / ٢٦٥) فالتهمة منحصرة في رجاء هذا، وزاد الحافظ في \" لسان الميزان \": وهذا الحديث أورده ابن حبان وقال: إنه موضوع، وأخرجه الحاكم وقال: صحيح الإسناد، فما أدري ما وجه الجمع بين كلاميه! (يعني تصحيحه للحديث وقوله في راويه: صاحب موضوعات) كما لا أدري كيف الجمع بين قول الذهبي \" صويلح \" وسكوته على تصحيح الحاكم في \" تلخيص المستدرك \" مع حكايته عن الحافظين (يعني الحاكم وابن حبان) أنهما شهدا عليه برواية الموضوعات! .\nقلت: والحديث عزاه الهيثمي في \" المجمع \" (٢ / ١٣٠) للطبراني في \" الكبير \" و\" الأوسط \" قال: وفيه رجاء بن أبي عطاء، وهو ضعيف، كذا قال، ورجاء أشد ضعفا مما ذكر كما تقدم، ومع هذا، فالهيثمي أقرب إلى الصواب من المنذري، فإنه أورد الحديث في \" الترغيب \" (٢ / ٤٨ - رقم ١٤) ثم قال: رواه الطبراني في \" الكبير \" وأبو الشيخ ابن حيان في \" الثواب \" والحاكم، والبيهقي، وقال الحاكم: صحيح الإسناد.","vol":"1","page":171},{"text":"فأقر الحاكم على تصحيحه، فأو هم أنه صحيح، وليس كذلك، وهذا هو الحامل لي على نشر هذا الحديث وتحقيق القول في وضعه كي لا يغتر أحد بزلة هؤلاء الأفاضل فيقع في الكذب على رسول الله ﷺ، صاننا الله من ذلك بمنه وفضله.\n<span data-type=\"title\" id=toc-75>٧١ </span>- \" التكبير جزم \".\nلا أصل له.\nكما قال الحافظ ابن حجر والسخاوي، وكذا السيوطي، وله رسالة خاصة في الحديث في كتابه \" الحاوي للفتاوي \" (٢ / ٧١) وقد بين فيها أنه من قول إبراهيم النخعي، وأن معنى قوله جزم لا يمد ثم ذكر قول من فسره بأنه لا يعرب بل يسكن آخره.\nثم رده من وجوه ثلاثة أوردها فليراجعها من شاء.\nثم إن الحديث مع كونه لا أصل له مرفوعا، وإنما هو من قول إبراهيم، فإنما يريد به التكبير في الصلاة كما يستفاد من كلام السيوطي في الرسالة المشار إليها فلا علاقة له بالأذان كما توهم بعضهم، فإن هناك طائفة من المنتمين للسنة في مصر وغيرها تؤذن كل تكبيرة على حدة: الله أكبر، الله أكبر، عملا بهذا الحديث زعموا! والتأذين على هذه الصفة مما لا أعلم له أصلا في السنة، بل ظاهر الحديث الصحيح خلافه، فقد روى مسلم في \" صحيحه \" (٢ / ٤) من حديث عمر ابن الخطاب مرفوعا: \" إذا قال المؤذن: الله أكبر الله أكبر، فقال أحدكم:\nالله أكبر الله أكبر، ثم قال: أشهد أن لا إله إلا الله، قال: أشهد أن لا إله ألا الله، الحديث ... \" ففيه إشارة ظاهرة إلى أن المؤذن يجمع بين كل تكبيرتين، وأن السامع يجيبه كذلك، وفي \" شرح صحيح مسلم \" للنووي ما يؤيد هذا فليراجعه من شاء.\nومما يؤيد ذلك ما ورد في بعض الأحاديث أن الأذان كان شفعا شفعا.","vol":"1","page":172},{"text":"<span data-type=\"title\" id=toc-76>٧٢ </span>- \" أدبني ربي فأحسن تأديبي \".\nضعيف.\nقال ابن تيمية في \" مجموعة الرسائل الكبرى \" (٢ / ٣٣٦): معناه صحيح، ولكن لا يعرف له إسناد ثابت، وأيده السخاوي والسيوطي فراجع \" كشف الخفاء \" (١ /٧٠) .","vol":"1","page":173},{"text":"<span data-type=\"title\" id=toc-77>٧٣ </span>- \" مسح العينين بباطن أنملتي السبابتين عند قول المؤذن: أشهد أن محمدا رسول الله ... إلخ وأن من فعل ذلك حلت له شفاعته ﷺ \".\nلا يصح.\nرواه الديلمي في \" مسند الفردوس \" عن أبي بكر ﵁ مرفوعا.\nقال ابن طاهر في \" التذكرة \": لا يصح، كذا في \" الأحاديث الموضوعة \" للشوكاني\n(ص ٩) وكذلك قال السخاوي في \" المقاصد \".","vol":"1","page":173},{"text":"<span data-type=\"title\" id=toc-78>٧٤ </span>- \" عظموا ضحاياكم فإنها على الصراط مطاياكم \".\nلا أصل له بهذا اللفظ.\nقال ابن الصلاح: هذا حديث غير معروف ولا ثابت، نقله الشيخ إسماعيل العجلوني في \" الكشف \" ومن قبله ابن الملقن في \" الخلاصة \" (١٦٤ / ٢) وزاد: قلت:\nوأسنده صاحب الفردوس بلفظ \" استفرهو ا \" بدل \" عظموا \" أي:","vol":"1","page":173},{"text":"ضحوا بالثمينة القوية السمينة.\nقلت: وسنده ضعيف جدا، وسوف يأتي تحقيق الكلام عليه بإذن الله تعالى (٢٦٨٧) .\n<span data-type=\"title\" id=toc-79>٧٥ </span>- \" عجلوا بالصلاة قبل الفوت، وعجلوا بالتوبة قبل الموت \".\nموضوع.\nومعناه صحيح، أورده الصغاني في \" الأحاديث الموضوعة \" (ص ٤ - ٥) .","vol":"1","page":174},{"text":"<span data-type=\"title\" id=toc-80>٧٦ </span>- \" الناس كلهم موتى الا العالمون، والعالمون كلهم هلكى الا العاملون والعاملون كلهم غرقى الا المخلصون، والمخلصون على خطر عظيم \".\nموضوع.\nأورده الصغاني (ص ٥) وقال: وهذا الحديث مفترى ملحون، والصواب في الإعراب: \" العالمين والعاملين والمخلصين) \".\nقلت: وهو شبيه بكلام الصوفية، ومثله قول سهل بن عبد الله التستري: الناس كلهم سكارى إلا العلماء، والعلماء كلهم حيارى إلا من عمل بعلمه، رواه الخطيب في \" اقتضاء العلم العمل \" (رقم ٢٢ - بتحقيقي) ثم روى من طريق أخرى عنه قال:\n\" الدنيا جهل وموات، إلا العلم، والعلم كله حجة إلا العمل به، والعمل كله هباء إلا الإخلاص، والإخلاص على خطر عظيم حتى يختم به \".\nقلت: وهذا أقرب إلى هذا الحديث، فلعله هو أصله، رفعه بعض جهلة الصوفية.","vol":"1","page":174},{"text":"<span data-type=\"title\" id=toc-81>٧٧ </span>- \" لا مهدي إلا عيسى \".\nمنكر.\nأخرجه ابن ماجه (٢ / ٤٩٥) والحاكم (٤ / ٤٤١) وابن الجوزي في \" الواهيات \" (١٤٤٧) وابن عبد البر في \" جامع العلم \" (١ / ١٥٥) وأبو عمرو الداني في \" السنن الواردة في الفتن \" (٣ / ٣ / ٢، ٤ / ٩ / ١، ٥ / ٢٢ / ٢) والسلفي في \" الطيوريات \" (٦٢ / ١) والخطيب (٤ / ٢٢١) من طريق محمد بن خالد الجندي\nعن أبان بن صالح عن الحسن عن أنس مرفوعا بلفظ:\n\" لا يزداد الأمر إلا شدة، ولا الدنيا إلا إدبارا، ولا الناس إلا شحا، ولا تقوم الساعة إلا على شرار الناس، ولا مهدي إلا عيسى بن مريم \".\nقلت: وهذا إسناد ضعيف فيه علل ثلاث:\nالأولى: عنعنة الحسن البصري، فإنه قد كان يدلس.\nالثانية: جهالة محمد بن خالد الجندي، فإنه مجهول كما قال الحافظ في \" التقريب \" تبعا لغيره كما يأتي.\nالثالثة: الاختلاف في سنده.\nقال البيهقي: قال أبو عبد الله الحافظ: محمد بن خالد مجهول واختلفوا عليه في إسناده، فرواه صامت بن معاذ قال: حدثنا يحيى بن السكن، حدثنا محمد بن خالد ... فذكره، قال صامت: عدلت إلى الجند مسيرة يومين من صنعاء، فدخلت على محدث لهم، فوجدت هذا الحديث عنده عن محمد بن خالد عن أبان بن أبي عياش عن الحسن مرسلا، قال البيهقي: فرجع الحديث إلى رواية محمد بن خالد الجندي وهو مجهول عن أبان أبي عياش، وهو متروك عن الحسن عن النبي ﷺ، وهو منقطع، والأحاديث في التنصيص على خروج المهدي أصح البتة إسنادا، نقله في \" التهذيب \".","vol":"1","page":175},{"text":"وقال الذهبي في \" الميزان \": إنه خبر منكر، ثم ساق الرواية الأخيرة عن ابن أبي عياش عن الحسن مرسلا ثم قال: فانكشف ووهى.\nوقال الصغاني: موضوع كما في \" الأحاديث الموضوعة \" للشوكاني (ص ١٩٥) ونقل السيوطي في \" العرف الوردي في أخبار المهدي \" (٢ / ٢٧٤ من الحاوي) عن القرطبي أنه قال في \" التذكرة \": إسناد ضعيف، والأحاديث عن النبي ﷺ في التنصيص على خروج المهدي من عترته من ولد فاطمة ثابتة أصح من هذا الحديث فالحكم بها دونه.\nوقد أشار الحافظ في \" الفتح \" (٦ / ٣٨٥) إلى رد هذا الحديث لمخالفته لأحاديث المهدي.\nوهذا الحديث تستغله الطائفة القاديانية في الدعوة لنبيهم المزعوم: ميرزا غلام أحمد القادياني الذي ادعى النبوة، ثم ادعى أنه هو عيسى بن مريم المبشر بنزوله في آخر الزمان، وأنه لا مهدي إلا عيسى بناء على هذا الحديث المنكر، وقد راجت دعواه على كثيرين من ذوي الأحلام الضعيفة، شأن كل دعوة باطلة لا تعدم من يتباناها ويدعوإليها، وقد ألفت كتب كثيرة في الرد على هؤلاء الضلال، ومن أحسنها رسالة الأستاذ الفاضل المجاهد أبي الأعلى المودودى ﵀ في الرد عليها، وكتابه الآخر الذي صدر أخيرا بعنوان \" البيانات \" فقد بين فيهما حقيقة القاديانيين، وأنهم مرقوا من دين المسلمين بأدلة لا تقبل الشك، فليرجع إليهما من شاء.\n(تنبيه) قوله في هذا الحديث:","vol":"1","page":176},{"text":"\" ولا تقوم الساعة إلا على شرار الناس \" هذه الجملة منه صحيحة ثابتة عنه ﷺ من حديث عبد الله بن مسعود! خرجه مسلم وأحمد.\n<span data-type=\"title\" id=toc-82>٧٨ </span>- \" سؤر المؤمن شفاء \".\nلا أصل له.\nقال الشيخ أحمد الغزي العامري في \" الجد الحثيث \" (رقم ١٦٨ من نسختي): ليس بحديث، وأقره الشيخ العجلوني في \" كشف الخفاء \" (١ / ٤٥٨) .\nقلت: وأما قول الشيخ على القاري في \" موضوعاته \" (ص ٤٥): هو صحيح من جهة المعنى لرواية الدارقطني في \" الأفراد \" من حديث ابن عباس مرفوعا: \" من التواضع أن يشرب الرجل من سؤر أخيه \" أي المؤمن، فيقال له كما تعلمنا منه في مثل هذه المناسبة: ثبت العرش ثم انقش! \"، فإن هذا الحديث غير صحيح أيضا، وبيانه فيما بعد، على أنه لوصح لما كان شاهدا له! كيف وليس فيه أن سؤر المؤمن شفاء لا تصريحا ولا تلويحا، فتأمل.","vol":"1","page":177},{"text":"<span data-type=\"title\" id=toc-83>٧٩ </span>- \" من التواضع أن يشرب الرجل من سؤر أخيه، ومن شرب من سؤر أخيه ابتغاء وجه الله تعالى رفعت له سبعون درجة، ومحيت عنه سبعون خطيئة، وكتب له سبعون درجة \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (٣ / ٤٠) برواية الدارقطني من طريق نوح بن أبي مريم عن ابن جريج عن عطاء عن ابن عباس مرفوعا به، وقال ابن الجوزي:","vol":"1","page":177},{"text":"تفرد به نوح وهو متروك، وتعقبه السيوطي في \" اللآليء المصنوعة \" (٢ / ٢٥٩ طبع المكتبة الحسينية) بقوله: قلت: له متابع، قال الإسماعيلي في \" معجمه \" (ق ١٢٣ / ٢ - مصورة الجامعة الإسلامية): أخبرني علي بن محمد بن حاتم أبو الحسن القومسي: حدثنا جعفر بن محمد الحداد القومسي، حدثنا إبراهيم بن أحمد البلخي، حدثنا الحسن بن رشيد المروزي عن ابن جريج، وعنه يعني المروزي هذا ثلاثة أنفس، فيه لين، الأصل: فيهم وهو خطأ.\nقلت: بل الحسن هذا منكر الحديث، فقد قال ابن أبي حاتم في \" الجرح والتعديل \" (١ / ٢ / ١٤) بعد أن نقل عن أبيه أنه مجهول: يدل حديثه على الإنكار، وذلك أنه روى عن ابن جريج عن عطاء عن ابن عباس أنه قال: \" من صبر في حر مكة ساعة باعد الله ﷿ منه جهنم سبعين خريفا، ومن مشى في طريق مكة ساعة، كل قدم يضعها ترفع له درجة، والأخرى حسنة \".\nوفي \" اللسان \": وقال العقيلي فيه: في حديثه وهم، ويحدث بمناكير، ثم ساق حديث ابن عباس الذي استنكره ابن أبي حاتم وقال: هذا حديث باطل لا أصل له.\nوالحديث رواه السهمي الجرجاني في \" تاريخ جرجان \" (٢٦٢) من طريق شيخه أبي بكر الإسماعيلى قال: حدثنا علي بن محمد بن حاتم بن دينار أبو الحسن القومسي وكان صدوقا، إلخ ... وقال: قال شيخنا أبو بكر الإسماعيلى: إبراهيم ابن أحمد والحسن بن رشيد مجهولان.","vol":"1","page":178},{"text":"ومما أوردنا يتبين أن هذه المتابعة لا تسمن ولا تغني من جوع لشدة ضعفها، وجهالة الراوي عنها، فلا قيمة لتعقب\nالسيوطي على ابن الجوزي، ولعله يشير لهذا صنيع الشوكاني في \" الأحاديث الموضوعة \" (ص ٦٨) حيث ساق الحديث ثم اكتفى في تخريجه على قوله: رواه الدارقطني وفي إسناده متروك، فلم يتعرض للمتابعة المزعومة بذكر!\nقلت: ونوح هذا كان من أهل العلم، وكان يسمى: الجامع، لجمعه فقه أبي حنيفة ولكنه متهم في الرواية، قال أبو علي النيسابوري: كان كذابا، وقال أبو سعيد النقاش: روى الموضوعات، وقال الحاكم: هو مقدم في علومه إلا أنه ذاهب الحديث بمرة، وقد أفحش أئمة الحديث القول فيه ببراهين ظاهرة، وقال أيضا: لقد كان جامعا، رزق كل شيء إلا الصدق! نعوذ بالله تعالى من الخذلان، وكذا قال ابن حبان، وقد أورد الحافظ برهان الدين الحلبي في رسالة \" الكشف الحثيث عمن رمي بوضع الحديث \" كما في \" الفوائد البهية في تراجم الحنفية \" (ص ٢٢١) .\nثم إن للحديث علة أخرى لم أر من تنبه لها وهي عنعنة ابن جريج، فإنه على جلالة قدره كان مدلسا.","vol":"1","page":179},{"text":"قال الإمام أحمد: بعض هذه الأحاديث التي كان يرسلها ابن جريج أحاديث موضوعة، كان ابن جريج لا يبالي من أين يأخذها، يعني قوله: أخبرت وحدثت عن فلان، كذا في \" الميزان \"، وقال الدارقطني: تجنب تدليس ابن جريج\nفإنه قبيح التدليس، لا يدلس إلا فيما سمعه من مجروح، مثل إبراهيم بن أبي يحيى وموسى بن عبيدة وغيرهما، كذا في \" التهذيب \"، فإن سلم الحديث من ابن أبي مريم والحسن بن رشيد، فلن يسلم من تدليس ابن جريج.\n<span data-type=\"title\" id=toc-84>٨٠ </span>- \" المهدي من ولد العباس عمي \".\nموضوع.\nأخرجه الدارقطني في \" الأفراد \" (ج ٢ رقم ٢٦ من أصلى المنقول عن مخطوطة الظاهرية) وعنه الديلمي (٤ / ٨٤) وابن الجوزي في \" الواهيات \" (١٤٣١) من طريق محمد بن الوليد القرشي، حدثنا أسباط بن محمد وصلة بن سليمان الواسطي عن سليمان التيمي عن قتادة عن سعيد بن المسيب عن عثمان بن عفان مرفوعا، وقال الدارقطني: غريب، تفرد به محمد بن الوليد مولى بني هاشم بهذا الإسناد.\nقلت: وهو متهم بالكذب، قال ابن عدي: كان يضع الحديث، وقال أبو عروبة:","vol":"1","page":180},{"text":"كذاب، وبهذا أعله المناوي في \" الفيض \" نقلا عن ابن الجوزي، وبه تبين خطأ السيوطي في إيراده لهذا الحديث في \" الجامع الصغير \".\nقلت: ومما يدل على كذب هذا الحديث أنه مخالف لقوله ﷺ:\n\" المهدي من عترتي من ولد فاطمة \"، أخرجه أبو داود (٢ / ٢٠٧ - ٢٠٨) وابن ماجه (٢ / ٥١٩) والحاكم (٤ / ٥٥٧) وأبو عمرو الداني في \" السنن الواردة في الفتن \" (٩٩ - ١٠٠) وكذا العقيلي (١٣٩ و٣٠٠) من طريق زياد بن بيان عن علي بن نفيل عن سعيد بن المسيب عن أم سلمة مرفوعا، وهذا سند جيد رجاله كلهم\nثقات، وله شواهد كثيرة، فهو دليل واضح على رد هذا الحديث، ومثله:\n<span data-type=\"title\" id=toc-85>٨١ </span>- \" يا عباس إن الله فتح هذا الأمر بي، وسيختمه بغلام من ولدك يملؤها عدلا كما ملئت جورا، وهو الذى يصلي بعيسى \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (٤ / ١١٧)، ومن طريقه ابن الجوزي في \" الواهيات \" (١٤٣٧) في ترجمة أحمد بن الحجاج بن الصلت قال: حدثنا سعيد بن سليمان، حدثنا خلف بن خليفة عن مغيرة عن إبراهيم عن علقمة عن عمار بن ياسر مرفوعا.\nقلت: وهذا سند رجاله كلهم ثقات معروفون من رجال مسلم غير أحمد بن الحجاج هذا ولم يذكر فيه الخطيب جرحا ولا تعديلا، وقد اتهمه الذهبي بهذا الحديث فقال:","vol":"1","page":181},{"text":"رواه بإسناد الصحاح مرفوعا، فهو آفته! والعجيب أن الخطيب ذكره في \" تاريخه \" ولم يضعفه وكأنه سكت عنه لانتهاك حاله، ووافقه الحافظ في \" لسان الميزان \" والحديث أورده السيوطي في \" اللآليء المصنوعة \" (١ / ٤٣١ - ٤٣٤) وسكت عليه! ومن هنا يتبين لك الفرق بين الذهبي والسيوطي، فإن الأول حافظ نقاد، والآخر جماع نقال، وهذا هو السر في كثرة خطئه وتناقضه في كتبه، والحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٣٧) من حديث ابن عباس نحوه وقال:\nموضوع، المتهم به الغلابي محمد بن زكريا، وأقره السيوطي في \" اللآليء \" (١ / ٤٣٥)، ورواه الخطيب في \" التاريخ \" (٣ / ٣٢٣ - ٣٢٤)، وعنه ابن الجوزي في \" العلل المتناهية \" (٢ / ٣٧٥ / ١٤٣٨) من طريق أخرى، ثم قال ابن الجوزي (٢ / ٣٧٨): لا بأس بإسناده كذا قال وهو منه عجيب فإن فيه علتين:\nإحداهما: عبد الصمد بن علي وهو الهاشمي ضعفه العقيلي (٣ / ٨٤ / ١٠٥٣) وساق له حديث استنكره الذهبي وسيأتي برقم (٢٨٩٨) .\nوالأخرى: محمد بن نوح بن سعيد المؤذن، أورده الذهبي وقال: خبره كذب يعني هذا وأبوه مجهول.\nتنبيه: اختلط هذا الإسناد على بعض الطلبة فظن أنه من رواية الغلابي، وليس هو فيه!","vol":"1","page":182},{"text":"وأما صلاة المهدي بعيسى ﵇، فصحيح ثابت في أحاديث كثيرة، ومثل هذا الحديث:\n<span data-type=\"title\" id=toc-86>٨٢ </span>- \" ألا أبشرك يا أبا الفضل؟ إن الله ﷿ افتتح بي هذا الأمر، وبذريتك يختمه \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (١ / ١٣٥) من طريق لاهز بن جعفر التيمي، حدثنا عبد العزيز بن عبد الصمد العمي، أخبرني علي بن زيد بن جدعان عن سعيد بن المسيب عن أبي هريرة مرفوعا، وقال: تفرد به لاهز بن جعفر وهو حديث عزيز.\nقلت: وهو متهم، قال فيه ابن عدي: بغدادي مجهول يحدث عن الثقات بالمناكير، ثم ساق له حديثا في فضل علي ثم قال ابن عدي: وهذا باطل، قال الذهبي: إي والله هذا من أكبر الموضوعات، وعلي، فلعن الله من لا يحبه، والحديث أورده في \" كنز العمال \" (رقم ٣٨٦٩٣) برواية أبي نعيم في \" الحلية \" عن أبي هريرة بغير هذا اللفظ، ولم أعثر عليه الآن في \" الحلية \"، فالله أعلم.\nتنبيه: إذا علمت حال هذا الحديث والذي قبله، فلا يليق نصب الخلاف بينهما وبين الحديث الصحيح المتقدم قريبا: \" المهدي من ولد فاطمة \" لصحته وشدة ضعف مخالفه، وعليه: لا مسوغ لمحاولة التوفيق بينهما كما فعل بعض المتقدمين والأستاذ المودودي ﵀ في \" البيانات \" (ص ١١٥، ١٦٥)، والله تعالى هو الموفق لا إله سواه.","vol":"1","page":183},{"text":"<span data-type=\"title\" id=toc-87>٨٣ </span>- \" نعم المذكر السبحة، وإن أفضل ما يسجد عليه الأرض، وما أنبتته الأرض \".\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" (٤ / ٩٨ - مختصره) قال: أنا عبدوس بن عبد الله أنا أبو عبد الله الحسين بن فنجويه الثقفي، حدثنا علي بن محمد بن نصرويه، حدثنا محمد بن هارون بن عيسى بن منصور الهاشمي حدثني محمد بن علي بن حمزة العلوي حدثني عبد الصمد بن موسى حدثتني زينب بنت سليمان بن علي حدثتني أم الحسن بنت جعفر بن الحسن عن أبيها عن جدها عن علي مرفوعا، ذكره السيوطي في رسالته: \" المنحة في السبحة \" (٢ / ١٤١ - من الحاوي) ونقله عنه الشوكاني في \" نيل الأو طار \" (٢ / ١٦٦ - ١٦٧) وسكتا عليه!\nقلت: وهذا إسناد ظلمات بعضها فوق بعض، جل رواته مجهولون، بل بعضهم متهم، أم الحسن بنت جعفر بن الحسن، لم أجد من ترجمها، وزينب بنت سليمان بن علي ترجمها الخطيب \" في تاريخه \" (١٤ / ٣٣٤) وقال: كانت من فضائل النساء.\nوعبد الصمد بن موسى، هو الهاشمي ترجمه الخطيب (١٤ / ٤١) ولم يذكر فيه جرحا ولا تعديلا، ولكن نقل الذهبي في \" الميزان \" عن الخطيب أنه قال فيه: قد ضعفوه فلعل ذلك في بعض كتبه الأخرى، ثم استدركت فقلت: بل ذلك في حديث آخر سيأتي برقم (٢٨٩٨) .","vol":"1","page":184},{"text":"ثم قال الذهبي: يروي مناكير عن جده محمد بن إبراهيم الإمام.\nقلت: فلعله هو آفة هذا الحديث، ومحمد بن علي بن حمزة العلوي ترجمه الخطيب أيضا (٣ / ٦٣) وقال: قال ابن أبي حاتم: سمعت منه وهو صدوق، مات سنة ٢٨٦ ومحمد بن هارون هو محمد بن هارون بن العباس بن أبي جعفر المنصور، كذلك أورده الخطيب (٣ / ٣٥٦) وقال: كان من أهل الستر والفضل والخطابة، وولي إمامة\nمسجد المدينة ببغداد خمسين سنة، وكانت وفاته سنة ٣٠٨.\nوأبو عبد الله بن الحسين بن فنجويه الثقفي ثقة مترجم في \" سير أعلام النبلاء \" (١٧ / ٣٨٣) و\" شذرات الذهب \" (٣ / ٢٠٠) .\nومثله عبدوس بن عبد الله له ترجمة في \" سير أعلام النبلاء \" (١٩ / ٩٧) و\" لسان الميزان \" (٤ / ٩٥) .\nومما سبق يتبين لك أن الإسناد ضعيف لا تقوم به حجة، ثم إن الحديث من حيث معناه باطل عندي لأمور:\nالأول: أن السبحة بدعة لم تكن في عهد النبي ﷺ إنما حدثت بعده ﷺ، فكيف يعقل أن يحض ﵊ أصحابه على أمر لا يعرفونه؟ ! والدليل على ما ذكرت ما روى ابن وضاح القرطبي في \" البدع والنهي عنها \" (ص ١٢) عن","vol":"1","page":185},{"text":"الصلت بن بهرام قال: مر ابن مسعود بامرأة معها تسبيح تسبح به فقطعه وألقاه، ثم مر برجل يسبح بحصا، فضربه برجله، ثم قال: لقد سبقتم! ركبتم بدعة ظلما! ولقد غلبتم أصحاب محمد ﷺ علما! وسنده\nإلى الصلت صحيح، وهو ثقة من أتباع التابعين، فالسند منقطع.\nثم روى عن أبان بن أبي عياش قال: سألت الحسن عن النظام (خيط ينظم فيه لؤلؤ وخرز ونحوهما) من الخرز والنوى ونحوذلك يسبح به؟ فقال: لم يفعل ذلك أحد من نساء النبي ﷺ ولا المهاجرات، ولكن سنده ضعيف جدا.\nالثاني: أنه مخالف لهديه ﷺ، قال عبد الله بن عمرو: رأيت رسول الله ﷺ يعقد التسبيح بيمينه، رواه أبو داود (١ / ٢٣٥) والترمذي (٤ / ٢٥٥) وحسنه، وابن حبان (٢٣٣٤ - موارد) والحاكم (١ /٥٤٧) والبيهقي (٢ / ٣٥٢) وإسناده صحيح كما قال الذهبي، ثم خرجته في \" صحيح أبي داود \" (١٣٤٦) .\nثم هو مخالف لأمره ﷺ حيث قال لبعض النسوة: \" عليكن بالتسبيح والتهليل والتقديس، ولا تغفلن فتنسين التوحيد \" وفي رواية: \" الرحمة واعقدن بالأنامل فإنهن مسؤولات ومستنطقات \"، وهو حديث حسن أخرجه أبو داود وغيره، وصححه الحاكم والذهبي، وحسنه النووي والعسقلاني، وله شاهد عن عائشة موقوف انظر \" صحيح أبي داود \" (١٣٤٥) .","vol":"1","page":186},{"text":"ولذلك ضعف الحديث جماعة كما ذكره الشيخ محمد خليل القاوقجى في \" شوارق الأنوار الجليلة \" (ق ١١٣ / ١) .\nثم تبين لي فيما بعد أن السند أشد ضعفا مما ذكرنا، وأن آفته محمد بن هارون بن عيسى بن منصور الهاشمي، فإنه كان يضع الحديث كما يأتي، وقولي أولا هو محمد ابن هارون بن العباس.. إلخ وهم، سببه أنني ذهلت عن الترجمة التي بعد ابن العباس هذا في \" تاريخ الخطيب \" فقد قال: محمد بن هارون بن عيسى بن إبراهيم بن عيسى بن أبي جعفر المنصور، يكنى: أبا إسحاق، ويعرف بـ \" ابن برية \" ... وفي حديثه مناكير كثيرة، وقال الدارقطني: لا شيء، وقال ابن عساكر في \" تاريخ دمشق \": يضع الحديث، ثم ساق له حديثا، ثم قال: هذا من موضوعاته، وكذلك اتهمه الخطيب، فقال عقب الحديث المشار إليه (٧ / ٤٠٣): والهاشمي يعرف بابن برية، ذاهب الحديث، يتهم بالوضع، وإنما جزمت بأن هذا هو راوي الحديث، لأن السند فيه أنه محمد بن هارون بن عيسى، وليس فيه أنه محمد بن هارون بن العباس، فهما شخصان: اتفقا في اسمهما واسم أبيهما، واختلفا في اسم جدهما، فالأول اسم جده عيسى، والآخر اسم جده العباس وهذا مستور، والأول متهم كما عرفت، فانحصرت شبهة وضع الحديث فيه، وبرئت ذمة عبد الصمد ابن موسى منه على ضعفه وروايته المناكير، والفضل في تنبهي لهذه الحقيقة يعود إلى مقال لي قديم في الكلام على هذا الحديث، فالحمد لله على توفيقه.","vol":"1","page":187},{"text":"هذا معنى ما كنت أوردته في ردي على \" التعقب الحثيث \" للشيخ الحبشي (ص ١٤ - ١٥)، فإن قيل: قد جاء في بعض الأحاديث التسبيح بالحصى وأنه ﷺ أقره، فلا فرق حينئذ بينه وبين التسبيح بالسبحة كما قال الشوكاني؟ قلت: هذا قد يسلم لو أن الأحاديث في ذلك صحيحة، وليس كذلك، فغاية ما روي في ذلك حديثان أوردهما السيوطي في رسالته المشار إليها، فلابد من ذكرهما، وبيان علتهما:\nالأول: عن سعد بن أبي وقاص أنه دخل مع رسول الله ﷺ على امرأة وبين يديها نوى أو حصى تسبح به، فقال: أخبرك بما هو أيسر عليك من هذا أو أفضل؟ فقال: \" سبحان الله عدد ما خلق في السماء.. \"، الحديث رواه أبو داود (١ / ٢٣٥) والترمذي (٤ / ٢٧٧ - ٢٧٨) وابن حبان (٢٣٣٠ - زوائده) والدورقي في \" مسند سعد \" (١٣٠ / ١) والمخلص في \" الفوائد \" (٩ / ١٧ / ٢) والحاكم (١ / ٥٤٧ - ٥٤٨) من طريق عمرو بن الحارث أن سعيد بن أبي هلال حدثه عن خزيمة عن عائشة بنت سعد بن أبي وقاص عن أبيها، وقال الترمذي:","vol":"1","page":188},{"text":"حديث حسن، وقال الحاكم: صحيح الإسناد، ووافقه الذهبي فأخطأ، لأن خزيمة هذا مجهول، قال الذهبي نفسه في \" الميزان \": خزيمة، لا يعرف، تفرد عنه سعيد بن أبي هلال وكذا قال الحافظ في \" التقريب \": إنه لا يعرف، وسعيد بن أبي هلال مع ثقته حكى الساجي عن أحمد أنه اختلط، وكذلك وصفه بالاختلاط يحيى كما في \" الفصل \"\nلابن حزم (٢ / ٩٥)، ولعله مما يؤيد ذلك روايته لهذا الحديث، فإن بعض الرواة الثقات عنه لم يذكروا في إسناده خزيمة فصار الإسناد منقطعا ولذلك لم يذكر الحافظ المزي عائشة بنت سعد في شيوخ ابن أبي هلال فلا يخلوهذا الإسناد من علة الجهالة أو الانقطاع فأنى للحديث الصحة أو الحسن؟ ! .\nوجهل ذلك أو تجاهله بعض من ألف في سنية السبحة! من أهل الأهواء من المعاصرين مقلدا في ذلك شيخه عبد الله الغماري الذي تجاهل هذه الحقائق، فأورد هذا الحديث في \" كنزه \" (١٠٣) ليتوصل منه إلى تجويز السبحة لمريديه! ثم إلى تجويز تعليقها على العنق كما يفعل بعض مشايخ الطرق، انظر الرد عليه في مقدمة المجلد الثالث من هذه السلسلة (ص ٣٧) ترى العجب العجاب.\nالآخر: عن صفية قالت:","vol":"1","page":189},{"text":"دخل علي رسول الله ﷺ وبين يدي أربعة آلاف نواة أسبح بهن، فقال: \" يا بنت حيي، ما هذا؟ \"، قلت: أسبح بهن، قال: \" قد سبحت منذ قمت على رأسك أكثر من هذا \"، قلت: علمني يا رسول الله،\nقال: \" قولي: سبحان الله عدد ما خلق الله من شيء.. \"، أخرجه الترمذي (٤ /٢٧٤) وأبو بكر الشافعي في \" الفوائد \" (٧٣ / ٢٥٥ / ١)، والحاكم (١ /٥٤٧) من طريق هاشم بن سعيد عن كنانة مولى صفية عنها، وضعفه الترمذي بقوله:\nهذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث هاشم بن سعيد الكوفي، وليس إسناده بمعروف، وفي الباب عن ابن عباس، وأما الحاكم فقال: صحيح الإسناد، ووافقه الذهبي وهذا منه عجب، فإن هاشم بن سعيد هذا أورده هو في \" الميزان \" وقال: قال ابن معين: ليس بشيء، وقال ابن عدي: مقدار ما يرويه لا يتابع عليه، ولهذا قال الحافظ في \" التقريب \": ضعيف، وكنانة هذا مجهول الحال لم يوثقه غير ابن حبان.\nثم استدركت فقلت: لكن قد روى عن كنانة جمع منهم زهير وحديج ابنا معاوية، ومحمد بن طلحة بن مصرف، وسعدان بن بشير الجهني، وكل هؤلاء الأربعة ثقات، يضم إليهم يزيد بن مغلس الباهلي، وثقه جماعة وضعفه آخرون فسبيل من","vol":"1","page":190},{"text":"روى عنه هؤلاء أن يحشر في زمرة من قيل فيه: صدوق، كما حققته أخيرا في بحث مستفيض فريد في \" تمام المنة \" (ص ٢٠٤ - ٢٠٦)، فلا تغتر ببعض الجهلة كالسقاف وغيره، وعليه فعلة الحديث هاشم فقط.\nومما يدل على ضعف هذين الحديثين أن القصة وردت عن ابن عباس بدون ذكر الحصى ولفظه قال: عن جويرية أن النبي ﷺ خرج من عندها بكرة حين صلى الصبح وهي في مسجدها، ثم رجع بعد أن أضحى وهي جالسة، فقال: ما زلت على الحال التي فارقتك عليها؟ قالت: نعم، قال النبي ﷺ: \" لقد قلت بعدك أربع كلمات ثلاث مرات لووزنت بما قلت منذ اليوم لوزنتهن: سبحان الله وبحمده عدد خلقه، ورضا نفسه، وزنة عرشه ومداد كلماته \"، أخرجه مسلم (٨ / ٨٣ - ٨٤) والترمذي (٤ / ٢٧٤) وصححه والنسائي في \" عمل اليوم والليلة \" (١٦١ - ١٦٥) وابن ماجه (١ / ٢٣) وأحمد (٦ / ٣٢٥ و٤٢٩ - ٤٣٠)، فدل هذا الحديث الصحيح على أمرين:\nالأول: أن صاحبة القصة هي جويرية، لا صفية كما في الحديث الثاني؟ .\nالآخر: أن ذكر الحصى في القصة منكر، ويؤيد هذا إنكار عبد الله بن مسعود ﵁ على الذين رآهم يعدون بالحصى، وقد جاء ذلك عنه من طرق سبق أحدها ولوكان ذلك مما أقره ﷺ لما خفي على ابن مسعود إن شاء الله وقد تلقى هذا الإنكار منه بعض من تخرج من مدرسته ألا وهو إبراهيم بن يزيد النخعي الفقيه","vol":"1","page":191},{"text":"الكوفي، فكان ينهى ابنته أن تعين النساء على فتل خيوط التسبيح التي يسبح بها! رواه ابن أبي شيبة في \" المصنف \" (٢ / ٨٩ / ٢) بسند جيد.\nقد يقول قائل: إن العد بالأصابع كما ورد في السنة لا يمكن أن يضبط به العدد إذا كان كثيرا، فالجواب: إنما جاء هذا الإشكال من بدعة أخرى وهي ذكر الله في عدد محصور كثير لم يأت به الشارع الحكيم، فتطلبت هذه البدعة بدعة أخرى وهي السبحة! فإن أكثر ما جاء من العدد في السنة الصحيحة، فيما ثبت لدي إنما هو مئة، وهذا يمكن ضبطه بالأصابع بسهو لة لمن كان ذلك عادته.\nوأما حديث: من قال في يوم مئتي مرة: \" إله إلا الله وحده لا شريك له ... \" الحديث، فالمراد: مئة إذا أصبح، ومئة إذا أمسى كما جاء مصرحا به في بعض الروايات الثابتة، وبيان ذلك في \" الصحيحة \" (٢٧٦٢) .\nوأما ما رواه ابن أبي شيبة (٢ / ٣٩١) عن وقاء عن سعيد بن جبير قال: رأى عمر بن الخطاب رجلا يسبح بتسابيح معه، فقال عمر: إنما يجزيه من ذلك أن يقول:\nسبحان الله.... إلخ، فهو منكر لوجوه، منها الانقطاع بينه وبين سعيد، وضعف وقاء، وهو ابن إياس، وهو لين الحديث.\nولولم يكن في السبحة إلا سيئة واحدة وهي أنها قضت على سنة العد بالأصابع أو كادت، مع اتفاقهم على أنها أفضل، لكفى! فإني قلما أرى شيخا يعقد التسبيح بالأنامل! ثم إن الناس قد تفننوا في الابتداع بهذه البدعه، فترى بعض المنتمين لإحدى","vol":"1","page":192},{"text":"الطرق يطوق عنقه بالسبحة! وبعضهم يعد بها وهو يحدثك أو يستمع لحديثك!\nوآخر ما وقعت عيني عليه من ذلك منذ أيام أننى رأيت رجلا على دراجة عادية يسير بها في بعض الطرق المزدحمة بالناس وفي إحدى يديه سبحة! ! يتظاهرون للناس بأنهم لا يغفلون عن ذكر الله طرفة عين! وكثيرا ما تكون هذه البدعة سببا لإضاعة ما هو واجب، فقد اتفق لي مرارا - وكذا لغيري - أنني سلمت على أحدهم فرد علي السلام بالتلويح بها! دون أن يتلفظ بالسلام! ومفاسد هذه البدعة لا تحصى، فما أحسن ما قال الشاعر:\nوكل خير في اتباع من سلف * * * وكل شر في ابتداع من خلف\nثم وقفت على حديث ثالث عن أبي هريرة مرفوعا بلفظ: \" كان يسبح بالحصا \"، ولكن إسناده واه جدا، فيه من روى عن مالك أحاديث موضوعة، وسيأتي بيان ذلك برقم (١٠٠٢) من هذه السلسلة إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-88>٨٤ </span>- \" كلكم أفضل منه \".\nضعيف.\nلم أجده في شيء من كتب السنة، وإنما أخرجه ابن قتيبة في \" عيون الأخبار \" (١/ ٢٦) بسند ضعيف فقال: حدثني محمد بن عبيد عن معاوية بن عمر عن أبي إسحاق عن خالد الحذاء","vol":"1","page":193},{"text":"عن أبي قلابة عن مسلم بن يسار أن رفقة من الأشعريين كانوا في سفر، فلما قدموا قالوا: يا رسول الله! ليس أحد بعد رسول الله أفضل من فلان، يصوم النهار، فإذا نزلنا قام يصلي حتى يرتحل! قال: \" من كان يمهن له أو يعمل له؟ \"، قالوا: نحن، قال: \" كلكم أفضل منه؟ \"، وهذا إسناد ضعيف، رجاله كلهم ثقات، لكنه مرسل، فإن مسلم بن يسار هذا وهو البصري الأموي تابعي، ثم أنهم ذكروا في ترجمته أن أكثر روايته عن أبي الأشعث الصنعاني وأبي قلابة، وهذا الحديث من رواية أبي قلابة عنه، وقد كانت وفاتهما بعد المائة ببضع سنين ولكن أبا قلابة مدلس، قال الذهبي في ترجمته من \" الميزان \": إمام شهير من علماء التابعين، ثقة في نفسه، إلا أنه مدلس عمن لحقهم وعمن لم يلحقهم، وكان له صحف يحدث منها ويدلس، ولهذا أورده الحافظ برهان الدين العجمي الحلبي في رسالته \" التبيين لأسماء المدلسين \" (ص ٢١)، وكذا الحافظ ابن حجر في \" طبقات المدلسين \" (ص ٥) وقال: وصفه بذلك الذهبي والعلائي، فلو أن الحديث سلم من الإرسال لما سلم من عنعنة أبي قلابة، فالحديث ضعيف على كل حال.\nثم رأيت الحديث في \" مصنف عبد الرزاق \" (٢٠٤٤٢) عن معمر عن أيوب عن أبي قلابة قال: ... فذكره نحوه، ولم يذكر فيه مسلم بن يسار، وهذا مرسل أيضا.\nويغني عنه حديث أنس قال: كنا مع النبي ﷺ في السفر فمنا الصائم، ومنا المفطر، قال: فنزلنا منزلا في","vol":"1","page":194},{"text":"يوم حار، أكثرنا ظلا صاحب الكساء، ومنا من يتقي الشمس بيده، قال: فسقط الصوام، فقام المفطرون،\nفضربوا الأبنية وسقوا الركاب، فقال رسول الله ﷺ: \" ذهب المفطرون اليوم بالأجر \"، رواه البخاري (٦ / ٦٤) ومسلم (٣ / ١٤٤)، واللفظ له والنسائي في \" الكبرى \" (ق ٢٠ / ١) .\n<span data-type=\"title\" id=toc-89>٨٥ </span>- \" يقتل عند كنزكم ثلاثة كلهم ابن خليفة، ثم لا يصير إلى واحد منهم، ثم تطلع الرايات السود من قبل المشرق فيقتلونكم قتلا لم يقتله قوم، ثم ذكر شيئا لا أحفظه فقال: فإذا رأيتموه فبايعوه ولوحبوا على الثلج، فإنه خليفة الله المهدي - وفي رواية - إذا رأيتم الرايات السود خرجت من قبل خراسان فأتوها ولو حبوا.. إلخ \".\nمنكر.\nأخرجه ابن ماجه (٥١٨ - ٥١٩) والحاكم (٤ / ٤٦٣ - ٤٦٤) من طريقين عن خالد الحذاء عن أبي قلابة عن أبي أسماء عن ثوبان مرفوعا بالرواية الأولى، وأخرجه أحمد (٥ / ٢٧٧) عن علي بن زيد، والحاكم أيضا (٤ / ٥٠٢) من طريق عبد الوهاب بن عطاء عن خالد الحذاء عن أبي قلابة به، لكن علي بن زيد وهو ابن جدعان لم يذكر أبا أسماء في إسناده، وهو من أوهامه، ومن طريقه أخرجه ابن الجوزي في كتاب \" الأحاديث الواهية \" (١٤٤٥) مختصرا وابن حجر في \" القول المسدد في الذب عن المسند \" (ص ٤٥) وقال: وعلي بن زيد فيه ضعف.","vol":"1","page":195},{"text":"وبه أعله المناوي في \" فيض القدير \" فقال: نقل في \" الميزان \" عن أحمد وغيره تضعيفه، ثم قال الذهبي: أراه حديثا منكرا، وأورده ابن الجوزي في \" الموضوعات \" قال ابن حجر: ولم يصب إذ ليس فيهم متهم بالكذب، انتهى.\nقلت: وفي هذا الكلام أخطاء يجب التنبيه عليها:\n١ - إعلاله الحديث بابن جدعان يوهم أنه تفرد به، وليس كذلك، فقد تابعه خالد الحذاء عند الحاكم وابن ماجه كما تقدم وهو ثقة من رجال الصحيحين.\n٢ - أنه يوهم أن ابن الجوزي أورده من طريق ابن جدعان، وليس كذلك، فإنما أورده في \" الموضوعات \" (٢ / ٣٩) من طريق عمرو بن قيس عن الحسن عن أبي عبيدة عن عبد الله يعني ابن مسعود مرفوعا نحوالرواية الثانية عن ثوبان، ثم قال ابن الجوزي: لا أصل له، عمرو لا شيء، ولم يسمع من الحسن، ولا سمع الحسن من أبي عبيدة، قلت: ولا أبو عبيدة سمع من أبيه ابن مسعود، وتعقبه السيوطي في \" اللآليء \" (١ / ٤٣٧) بحديث ابن ثوبان هذا، وقد قال في \" الزوائد \" (ق ٢٤٩ / ٢): إسناده صحيح ورجاله ثقات، وقال الحاكم: صحيح على شرط الشيخين، ووافقه الذهبي! مع أنه يقول في \" الميزان \": أراه منكرا كما تقدم.","vol":"1","page":196},{"text":"وهذا هو الصواب، وقد ذهل من صححه عن علته، وهي عنعنة أبي قلابة، فإنه من المدلسين كما تقدم نقله عن الذهبي وغيره في الحديث السابق ولعله لذلك ضعف الحديث ابن علية من طريق خالد كما حكاه عنه أحمد في \" العلل \" (١ / ٣٥٦) وأقره، لكن الحديث صحيح المعنى، دون قوله: فإن فيها خليفة الله المهدي فقد أخرجه ابن\nماجه (٢ / ٥١٧ - ٥١٨) من طريق علقمة عن ابن مسعود مرفوعا نحورواية ثوبان الثانية، وإسناده حسن بما قبله، فإن فيه يزيد بن أبي زياد وهو مختلف فيه فيصلح للاستشهاد به، وليس فيه أيضا ذكر خليفة الله ولا خراسان، وهذه الزيادة خليفة الله ليس لها طريق ثابت، ولا ما يصلح أن يكون شاهدا لها، فهي منكرة كما يفيده كلام الذهبي السابق، ومن نكارتها أنه لا يجوز في الشرع أن يقال: فلان خليفة الله، لما فيه من إيهام ما لا يليق بالله تعالى من النقص والعجز، وقد بين ذلك شيخ الإسلام ابن تيمية رحمه الله تعالى، فقال في \" الفتاوى \" (٢ / ٤٦١): وقد ظن بعض القائلين الغالطين كابن عربي، أن الخليفة هو الخليفة عن الله، مثل نائب الله، والله تعالى لا يجوز له خليفة،\nولهذا قالوا لأبي بكر: يا خليفة الله! فقال: لست بخليفة الله، ولكن خليفة رسول الله ﷺ، حسبي ذلك بل هو سبحانه يكون خليفة لغيره، قال النبي ﷺ: \" اللهم أنت الصاحب في السفر، والخليفة في الأهل، اللهم اصحبنا في","vol":"1","page":197},{"text":"سفرنا، واخلفنا في أهلنا \"، وذلك لأن الله حي شهيد مهيمن قيوم رقيب حفيظ غني عن العالمين، ليس له شريك ولا ظهير، ولا يشفع أحد عنده إلا بإذنه، والخليفة إنما يكون عند عدم المستخلف بموت أو غيبة، ويكون لحاجة\nالمستخلف، وسمي خليفة، لأنه خلف عن الغزووهو قائم خلفه، وكل هذه المعاني منتفية في حق الله تعالى، وهو منزه عنها، فإنه حي قيوم شهيد لا يموت ولا يغيب ... ولا يجوز أن يكون أحد خلفا منه ولا يقوم مقامه، إنه لا سمي له ولا كفء، فمن جعل له خليفة فهو مشرك به.\n<span data-type=\"title\" id=toc-90>٨٦ </span>- \" الطاعون وخز إخوانكم من الجن \".\nلا أصل له بهذا اللفظ.\nوإن أورده ابن الأثير في مادة وخز من \" النهاية \" تبعا لغريبي الهروي، وإنما هو مركب من حديثين صحيحين كما يأتي بيانه وقال الحافظ في \" الفتح \" (١٠ / ١٤٧): لم أره بهذا اللفظ بعد التتبع الطويل البالغ في شيء من طرق\nالحديث المسندة، لا في الكتب المشهورة، ولا الأجزاء المنثورة، وقد عزاه بعضهم لـ \" مسند أحمد \" و\" الطبراني \" و\" كتاب الطواعين \" لابن أبي الدنيا، ولا وجود لذلك في واحد منها.\nقلت: والحديث في مسند أحمد (٤ / ٣٩٥، ٤١٣، ٤١٧) وكذا الطبراني في \" المعجم الصغير \" (ص ٧١) والحاكم أيضا (١ / ٥٠) من طرق عن أبي موسى الأشعري مرفوعا بلفظ: \" الطاعون وخز أعدائكم من الجن \".","vol":"1","page":198},{"text":"وقال الحاكم:\nصحيح على شرط مسلم ووافقه الذهبي.\nقلت: هو صحيح، أما على شرط مسلم، فلا، فإن فيه عند الحاكم وكذا أحمد في بعض طرقه أبا بلج واسمه يحيى بن سليم وهو ثقة، إلا أنه ليس من رجال مسلم، وله عند أحمد طريق أخرى بسند صحيح أيضا، وصححه الحافظ، فهذا هو المحفوظ في الحديث: وخز أعدائكم، وأما لفظ إخوانكم فإنما هو في حديث آخر، وهو قوله\nﷺ: \" فلا تستنجوا بهما يعني العظم والبقر فإنهما طعام إخوانكم من الجن \"، رواه مسلم وغيره انظر \" نيل الأو طار \" فكأنه اختلط على بعضهم هذا بالأول.\nقال السيوطي في \" الحاوي \": وأما تسميتهم إخوانا في حديث العظم، فباعتبار الإيمان، فإن الأخوة في الدين لا تستلزم الاتحاد في الجنس، وقد أطال الكلام على طرق الحديث وبيان أنه لا أصل لهذه اللفظة \" إخوانكم \" في شيء من طرقه الحافظ ابن حجر في كتابه القيم \" بذل الماعون في فضل الطاعون \" (ق ٢٦ / ١ - ٢٨ / ٢) .\n<span data-type=\"title\" id=toc-91>٨٧ </span>- \" إذا صعد الخطيب المنبر، فلا صلاة ولا كلام \".\nباطل.\nقد اشتهر بهذا اللفظ على الألسنة وعلق على المنابر ولا أصل له! وإنما رواه الطبراني في \" الكبير \" عن ابن عمرو مرفوعا بلفظ: \" إذا دخل أحدكم المسجد والإمام على المنبر فلا صلاة ولا كلام، حتى","vol":"1","page":199},{"text":"يفرغ الإمام \" وفيه أيوب بن نهيك، قال ابن أبي حاتم في \" الجرح والتعديل \" (١ / ١ / ٢٥٩): سمعت أبي يقول: هو ضعيف الحديث، سمعت أبا زرعة يقول: لا أحدث عن أيوب ابن نهيك، ولم يقرأ علينا حديثه وقال: وهو منكر الحديث، وقال الهيثمي في \" المجمع \" (٢ / ١٨٤): وهو متروك ضعفه جماعة ... ولهذا قال الحافظ في \" الفتح \" (٢ / ٣٢٧): إنه حديث ضعيف، وأخرجه البيهقي في سننه (٣ / ١٩٣) من حديث أبي هريرة مرفوعا بلفظ: \" خروج الإمام يوم الجمعة للصلاة يقطع الكلام \"، وقال:\nرفعه خطأ فاحش وإنما هو من كلام سعيد بن المسيب أو الزهري، وأقره الزيلعي في \" نصب الراية \" (٢ / ٢٠١)، وإنما حكمت على الحديث بالبطلان لأنه مع ضعف سنده يخالف حديثين صحيحين: الأول: قوله ﷺ: \" إذا جاء أحدكم يوم الجمعة وقد خرج الإمام فليصل ركعتين \". أخرجه البخاري ومسلم في \" صحيحيهما \" من حديث جابر، وفي رواية أخرى عنه قال: جاء سليك الغطفاني ورسول الله ﷺ يخطب، فقال له: \" يا سليك! قم فاركع","vol":"1","page":200},{"text":"ركعتين وتجوز فيهما \"، ثم قال: \" إذا جاء أحدكم يوم الجمعة والإمام يخطب فليركع ركعتين وليتجوز فيهما \"، أخرجه مسلم (٣ / ١٤ - ١٥) وغيره، وهو مخرج في \" صحيح أبي داود \" (١٠٢٣) .\nالآخر: قوله ﷺ: \" إذا قلت لصاحبك: أنصت، يوم الجمعة والإمام يخطب فقد لغوت \" متفق عليه، وهو مخرج في \" الإرواء \" (٦١٩) .\nفالحديث الأول صريح بتأكد أداء الركعتين بعد خروج الإمام، بينما حديث الباب ينهي عنهما! فمن الجهل البالغ أن ينهي بعض الخطباء عنهما من أراد أن يصليهما وقد دخل والإمام يخطب خلافا لأمره ﷺ، وإني لأخشى على مثله أن يدخل في وعيد قوله تعالى: ﴿أرأيت الذي ينهى عبدا إذا صلى﴾ وقوله: ﴿فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم﴾ ولهذا قال النووي ﵀: هذا نص لا يتطرق إليه التأويل، ولا أظن عالما يبلغه ويعتقده صحيحا فيخالفه.\nوالحديث الآخر يدل بمفهو م قوله: والإمام يخطب أن الكلام والإمام لا يخطب لا مانع منه، ويؤيده جريان العمل عليه في عهد عمر ﵁، كما قال ثعلبة بن أبي مالك:","vol":"1","page":201},{"text":"إنهم كانوا يتحدثون حين يجلس عمر بن الخطاب ﵁ على المنبر حتى يسكت المؤذن، فإذا قام عمر على المنبر لم يتكلم أحد حتى يقضي خطبتيه كلتيهما، أخرجه مالك في \" موطئه \" (١ / ١٢٦) والطحاوي (١ / ٢١٧) والسياق له، وابن أبي حاتم في \" العلل \" (١ / ٢٠١) وإسناد الأولين صحيح.\nفثبت بهذا أن كلام الإمام هو الذي يقطع الكلام، لا مجرد صعوده على المنبر، وأن خروجه عليه لا يمنع من تحية المسجد، فظهر بطلان حديث الباب، والله تعالى هو الهادي للصواب.\n<span data-type=\"title\" id=toc-92>٨٨ </span>- \" الزرع للزارع، وإن كان غاصبا \".\nباطل لا أصل له.\nقال الصنعاني في \" سبل السلام \" (٣ / ٦٠): لم يخرجه أحد، قال في \" المنار \": وقد بحثت عنه فلم أجده، والشارح نقله وبيض لمخرجه، وقال الشوكاني في \" نيل الأو طار \" (٥ / ٢٧٢): ولم أقف عليه فلينظر فيه.\nقلت: نظرت فيه فلم أعثر عليه، بل وجدته مخالفا للأحاديث الثابتة في الباب:\nالأول: \" من أحيا أرضا ميتة فهي له، وليس لعرق ظالم حق \".\nأخرجه أبو داود (٢ / ٥٠) بسند صحيح عن سعيد بن زيد ﵁، وحسنه الترمذي (٢ / ٢٢٩) وهو مخرج في \" الإرواء \" (١٥٥٠)، قال في النهاية:","vol":"1","page":202},{"text":"وليس لعرق ظالم حق، هو أن يجيء الرجل إلى أرض قد أحياها رجل قبله فيغرس فيها غرسا غصبا ليستوجب به الأرض، والرواية لعرق بالتنوين، وهو على حذف المضاف، أي: لذي عرق ظالم، فجعل العرق نفسه ظالما، والحق لصاحبه، أو يكون الظالم من صفة صاحب العرق، وإن روي عرق بالإضافة فيكون الظالم صاحب العرق والحق\nللعرق، وهو أحد عروق الشجرة.\nقلت: فظاهر الحديث يدل على أنه ليس له حق في الأرض، ويحتمل أنه حق مطلقا لا في الأرض ولا في الزرع، ويؤيده الحديث التالي، وهو.\nالثاني: \" من زرع في أرض قوم بغير إذنهم، فليس له من الزرع شيء، وترد عليه نفقته \"، أخرجه أبو داود (٢ / ٢٣) والترمذي (٢ / ٢٩١) وابن ماجه (٢ /٩٠) والطحاوي في \" المشكل \" (٣ / ٢٨٠) والبيهقي (٦ / ١٣٦) وأحمد (٤ /١٤١) من حديث رافع بن خديج، وقال الترمذي: حديث حسن غريب، والعمل عليه عند بعض أهل العلم، وهو قول أحمد وإسحاق، وسألت محمد بن إسماعيل عن هذا الحديث؟ فقال: هو حديث حسن، قال الصنعاني: وله شواهد تقويه.\nقلت: وقد خرجتها مع الحديث، وبينت صحته في \" إرواء الغليل \" (١٥١٩) فليراجعه من شاء.","vol":"1","page":203},{"text":"<span data-type=\"title\" id=toc-93>٨٩ </span>- \" صاحب الشيء أحق بحمله إلا أن يكون ضعيفا يعجز عنه فيعينه أخوه المسلم \".\nموضوع.\nرواه ابن الأعرابي في \" معجمه \" (٢٣٥ / ١ - ٢) وابن بشران في \" الأمالي \" (٢ / ٥٣ - ٥٤) والحافظ محمد بن ناصر في \" التنبيه \" (١٦ / ١ - ٢) من طريق يوسف بن زياد البصري عن عبد الرحمن بن زياد بن أنعم عن الأغر أبي مسلم عن أبي هريرة قال: دخلت مع رسول الله ﷺ السوق، فقعد إلى\nالبزازين، فاشترى سراويل بأربعة دراهم، قال: وكان لأهل السوق رجل يزن بينهم الدراهم يقال له: فلان الوزان، قال: فدعي ليزن ثمن السراويل، فقال له النبي ﷺ: \" اتزن وأرجح \"، فقال الوزان: إن هذا القول ما سمعته من أحد من الناس، فمن أنت؟ قال أبوهريرة: فقلت: حسبك من الرهق والجفاء في\nدينك ألا تعرف نبيك؟ فقال: أهذا نبي الله؟ وألقى الميزان ووثب إلى يد رسول الله ﷺ، فجذبها رسول الله ﷺ وقال: \" مه إنما يفعل هذا الأعاجم بملوكها، وإني لست بملك، إنما أنا رجل منكم \" ثم جلس فاتزن الدراهم وأرجح كما أمره النبي ﷺ، فلما انصرفنا تناولت السراويل من رسول الله ﷺ لأحملها عنه فمنعني وقال: الحديث، قال.. قلت: يا رسول الله أو إنك لتلبس السراويل؟ قال: \" نعم بالليل والنهار، وفي السفر والحضر \"، قال يوسف: وشككت أنا في قوله: ومع أهلي، \" فإني أمرت بالستر فلم أجد ثوبا أستر من السراويل \".\nقلت: وهذا إسناد واه بمرة، يوسف هذا قال البخاري في \" التاريخ الكبير \" (٤ / ٢ / ٣٨٨): منكر الحديث، وأورده ابن الجوزي في \" الموضوعات \" (٣ /٤٧) من طريق ابن عدي عن يوسف هذا، ثم قال:","vol":"1","page":204},{"text":"لا يصح، قال الدارقطني في \" الأفراد \": الحمل فيه على يوسف بن زياد لأنه مشهور بالأباطيل، ولم يروه عن\nالإفريقي غيره، وقال المناوي في \" الفيض \": قال الحافظ العراقي وابن حجر:\nضعيف، وقال السخاوي: ضعيف جدا، بل بالغ ابن الجوزي فحكم بوضعه، وقال:\nفيه يوسف بن زياد عن عبد الرحمن الإفريقي، ولم يروه عنه غيره ورده المؤلف يعني السيوطي أنه لم يتفرد به يوسف، فقد خرجه البيهقي في \" الشعب \" و\" الأدب \" من طريق حفص بن عبد الرحمن، ويرد بأن عبد الرحمن يعني الإفريقي قال ابن حبان: يروي الموضوعات عن الثقات، فهو كاف بالحكم بوضعه.\nقلت: والحق مع ابن الجوزي لما سيأتي، وما ذكره المناوي عن السيوطي من متابعة حفص بن عبد الرحمن، لعله تحريف، فالذي رأيته في \" التعقبات على الموضوعات \" للسيوطي (ص ٣٢ - ٣٣) جعفر بن عبد الرحمن بن زياد، ولا آمن على نسخة \" التعقبات \" وكذا \" الفيض \" التحريف، وعلى كل حال لم أعرف ابن عبد الرحمن هذا والله أعلم، وكلام ابن الجوزي السابق نقله السيوطي في \" اللآليء \" (٢ / ٢٦٣) وارتضاه لأنه لم يتعقبه بشيء، لكنه قال: أخرجه الطبراني، وقال في \" الحاوي \" (٢ / ١٠١) بعد أن عزاه للطبراني وأبي يعلى:\nويوسف وشيخه ضعيفان، وقال الهيثمي في \" المجمع \" (٥ / ١٢١ - ١٢٢):","vol":"1","page":205},{"text":"رواه أبو يعلى والطبراني في \" الأوسط \"، وفيه يوسف بن زياد البصري وهو ضعيف.\nقلت: فذهل عن كونه شديد الضعف وعن علته الأخرى، وهي ضعف الإفريقي، ويوسف هذا ترجمه الخطيب في \" تاريخه \" (١٤ / ٢٩٥ - ٢٩٦) وروى عن النسائي أنه قال: ليس بثقة، وعن البخاري والساجي: منكر الحديث وكذا قال أبو حاتم كما في \" الجرح والتعديل \" (٤ / ٢٢٢)، فهو متهم، ثم رأيت السخاوي قد أورد الحديث في \" الفتاوى الحديثية \" (ق ٨٦ / ١) وقال: سنده ضعيف جدا، واقتصر شيخنا في \" فتح الباري \" على ضعف رواته، ولشدة ضعفه جزم بعض العلماء بأنه ﷺ لم يلبس السراويل.\n<span data-type=\"title\" id=toc-94>٩٠ </span>- \" عليكم بلباس الصوف تجدوا حلاوة الإيمان في قلوبكم، وعليكم بلباس الصوف تجدوا قلة الأكل، وعليكم بلباس الصوف تعرفون به في الآخرة، وإن لباس الصوف يورث القلب التفكر، والتفكر يورث الحكمة، والحكمة تجري في الجوف مجرى الدم فمن كثر تفكره قل طعمه، وكل لسانه، ورق قلبه، ومن قل تفكره كثر طعمه، وعظم بدنه، وقسا قلبه، والقلب القاسي بعيد من الجنة، قريب من النار \".\nموضوع.\nرواه أبو بكر بن النقور في \" الفوائد \" (١ / ١٤٧ - ١٤٨) وابن بشران في \" الأمالي \" (٢ / ٩ / ١) والديلمي في \" مسند الفردوس \" (٢ / ٢٨١)،","vol":"1","page":206},{"text":"وابن الجوزي في \" الموضوعات \" (٣ / ٤٨) من طريق الخطيب عن محمد بن يونس الكديمي، حدثنا عبد الله بن داود الواسطي التمار حدثنا إسماعيل بن عياش عن ثور بن يزيد عن خالد بن معدان عن أبي أمامة مرفوعا به، ثم قال ابن النقور: غريب، تفرد به عبد الله بن داود الواسطي التمار وفيه نظر، وعنه الكديمى، وقال ابن الجوزي: لا يصح، الكديمي يضع، وشيخه لا يحتج به.\nوأقره السيوطي في \" اللآليء \" (٢ / ٢٦٤) إلا أنه بين أن في الحديث إدراجا فقال: قلت: قال البيهقي في شعب الإيمان: أنبأنا أبو عبد الله الحافظ (هو الحاكم صاحب المستدرك) أنبأنا أبو بكر الفقيه، أنبأنا محمد بن يونس - قلت:\nفساق إسناده مثلما تقدم مقتصرا من المتن على قوله: \" عليكم بلباس الصوف تجدوا حلاوة الإيمان \" - قال البيهقي: وأنبأنا أبو عبد الرحمن - قلت: فساق إسناده إلى الكديمي مثله، وزاد في الحديث متنا منكرا، فضربت عليه وهو قوله:\n\" عليكم بلباس الصوف تجدون قلة الأكل إلخ ... \" الحديث، ويشبه أن يكون من كلام بعض الرواة فألحق بالحديث، والله أعلم.\nوفي العبارة تشويش يوضحها ما في \" فيض القدير \":","vol":"1","page":207},{"text":"قال البيهقي: وهذه زيادة منكرة، ويشبه كونها من كلام..، ثم وجدت العبارة قد نقلها السيوطي في \" المدرج إلى المدرج \" (٦٤ / ٢) علي الصواب، فقال ما نصه: أخرجه البيهقي في \" شعب الإيمان \"، وقال: إن المرفوع منه \" عليكم بلباس الصوف تجدون حلاوة الإيمان في قلوبكم \" فقط، والباقي زيادة منكرة، قال: ويشبه ... قلت: وهذا هو مستند السيوطي في اقتصاره في \" الجامع الصغير \" على الشطر الأول من الحديث عازيا له للحاكم والبيهقي، وماذا يفيده هذا ما دام المزيد عليه، كالمزيد كلاهما من طريق محمد بن يونس الوضاع؟ ! وقال ابن حبان: لعله وضع أكثر من ألفي حديث!\nثم رأيته في \" المستدرك \" (١ / ٢٨) من هذا الوجه مقتصرا على الجملة الأولى منه أورده شاهدا، وقال الذهبي: طريق ضعيف.\nلكن أخرجه الديلمي أيضا من طريق عبد الرحمن بن محمد المروزي حدثنا أحمد بن عبد الله حدثنا أخي محمد عن إسماعيل بن عياش به نحوه.\nقلت: والمروزي هذا الظاهر أنه ابن حبيب الحبيبي المروزي، قال في \" اللسان \" قال الدارقطني: يحدث بنسخ وأحاديث مناكير، وأحمد بن عبد الله أظنه الجويباري الكذاب المشهور، وأخوه محمد أرى أنه الذي في \" اللسان \": محمد بن عبد الله الجويباري عن مالك، قال الخطيب: مجهول.","vol":"1","page":208},{"text":"<span data-type=\"title\" id=toc-95>٩١ </span>- \" لأن أحلف بالله وأكذب، أحب إلي من أن أحلف بغير الله وأصدق \"\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٧ / ٢٦٧) وفي \" أخبار أصبهان \" (٢ / ١٨١) من طريق محمد بن معاوية حدثنا عمر بن علي المقدمي، حدثنا مسعر عن وبرة عن همام عن ابن مسعود مرفوعا، وقال أبو نعيم في \" الأخبار \": ورواه الناس موقوفا، وقال في \" الحلية \": تفرد به محمد بن معاوية.\nقلت: وهو النيسابوري كذبه الدارقطني، وقال ابن معين: كذاب، والمعروف كما ذكر أبو نعيم أن الحديث من قول ابن مسعود. كذلك رواه الطبراني في \" الكبير \" (٣ / ١٧ / ٢) بسند صحيح، ورجاله رجال الصحيح كما في \" المجمع \" (٤ / ١٧٧) .","vol":"1","page":209},{"text":"<span data-type=\"title\" id=toc-96>٩٢ </span>- \" ثلاث من كن فيه نشر الله عليه كنفه وأدخله الجنة: رفق بالضعيف، والشفقة على الوالدين، والإحسان إلى المملوك \".\nموضوع.\nأخرجه الترمذي (٣ / ٣١٦) من طريق عبد الله بن إبراهيم الغفاري المديني، حدثني أبي عن أبي بكر بن المنكدر عن جابر مرفوعا، وقال الترمذي: هذا حديث غريب.\nقلت: عبد الله بن إبراهيم نسبه ابن حبان إلى أنه يضع الحديث، وقال","vol":"1","page":209},{"text":"الحاكم:\nروى عن جماعة من الضعفاء أحاديث موضوعة لا يرويها غيره.\nقلت: وأبوه مجهول كما في \" التقريب \" فالحديث بهذا الإسناد موضوع، وقد أورده المنذري في \" الترغيب \" (٢ / ٤٩) مشيرا لضعفه بزيادة: \" وثلاث من كن فيه أظله الله ﷿ تحت عرشه يوم لا ظل إلا ظله: الوضوء في المكاره، والمشي إلى المساجد في الظلم، وإطعام الجائع \"، وقال: رواه الترمذي بالثلاث الأول فقط، وقال: حديث غريب، ورواه أبو الشيخ في \" الثواب \" وأبو القاسم الأصبهاني بتمامه.\n<span data-type=\"title\" id=toc-97>٩٣ </span>- \" يصف الناس يوم القيامة صفوفا، فيمر الرجل من أهل النار على الرجل فيقول:\nيا فلان أما تذكر يوم استسقيت، فسقيتك شربة؟ قال: فيشفع له، ويمر الرجل فيقول: أما تذكر يوم ناولتك طهورا؟ فيشفع له، ويمر الرجل فيقول: يا فلان أما تذكر يوم بعثتني في حاجة كذا وكذا فذهبت لك؟ فيشفع له \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٣٩٤) من طريق يزيد الرقاشي عن أنس مرفوعا، ويزيد هذا هو ابن أبان وهو ضعيف كما قال الحافظ وغيره، وقد روى غيره نحو هذا عن أنس، ولا يصح منها شيء، انظر \" الترغيب \" (٢ / ٥٠ - ٥١) .","vol":"1","page":210},{"text":"<span data-type=\"title\" id=toc-98>٩٤ </span>- \" عرى الإسلام وقواعد الدين ثلاثة، عليهن أسس الإسلام، من ترك واحدة منهن فهو بها كافر حلال الدم: شهادة أن لا إله إلا الله، والصلاة المكتوبة، وصوم رمضان \".\nضعيف.\nرواه أبو يعلى في \" مسنده \" (ق ١٢٦ / ٢) واللالكائي في \" السنة \" (١ / ٢٠٢ / ١) من طريق مؤمل بن إسماعيل قال حدثنا حماد بن زيد عن عمرو بن مالك النكري عن أبي الجوزاء عن ابن عباس، قال حماد: ولا أعلمه إلا قد رفعه إلى النبي ﷺ قال: فذكره.\nقال المنذري (١ / ١٩٦) وتبعه الهيثمي (١ / ٤٨): وإسناده حسن.\nقلت: وفيما قالاه نظر، فإن عمرا هذا لم يوثقه غير ابن حبان (٧ / ٢٢٨، ٨ /٤٨٧)، وهو متساهل في التوثيق حتى أنه ليوثق المجهولين عند الأئمة النقاد كما سبق التنبيه على ذلك مرارا، فالقلب لا يطمئن لما تفرد بتوثيقه، ولا سيما أنه قد قال هو نفسه في مالك هذا: يعتبر حديثه من غير رواية ابنه يحيى عنه، يخطيء ويغرب، فإذا كان من شأنه أن يخطيء ويأتي بالغرائب، فالأحرى به أن لا يحتج بحديثه إلا إذا توبع عليه لكي نأمن خطأه، فأما إذا تفرد بالحديث كما هنا - فاللائق به الضعف.\nوأيضا فإن مؤمل بن إسماعيل صدوق كثير الخطأ كما قال أبو حاتم وغيره.","vol":"1","page":211},{"text":"ويغلب على الظن أن الحديث إن كان له أصل عن ابن عباس ﵁ فهو موقوف عليه، فقد تردد حماد بن زيد بعض الشيء في رفعه إلى النبي ﷺ، نعم جزم برفعه إلى النبي ﷺ سعيد بن زيد أخوحماد، لكن سعيد هذا ليس بحجة كما قال السعدي، وقال النسائي وغيره: ليس بالقوي، ثم إن ظاهر\nالحديث مخالف للحديث المتفق على صحته: \" بني الإسلام على خمس ... \" الحديث، وذلك من وجهين:\nالأول: أن هذا جعل أسس الإسلام خمسة، وذاك صيرها ثلاثة.\nالآخر: أن هذا لم يقطع بكفر من ترك شيئا من الأسس، بينما ذاك يقول: من ترك واحدة منهن فهو كافر، وفي رواية سعيد بن حماد: فهو بالله كافر ولا أعتقد أن أحدا من العلماء المعتبرين يكفر من ترك صوم رمضان مثلا غير مستحل له خلافا لما يفيده ظاهر الحديث، فهذا دليل عملي من الأمة على ضعف هذا الحديث والله أعلم.\nومما لا شك فيه أن التساهل بأداء ركن واحد من هذه الأركان الأربعة العملية مما يعرض فاعل ذلك للوقوع في الكفر كما أشار إلى ذلك قوله ﷺ:\n\" بين الرجل وبين الكفر ترك الصلاة \"، رواه مسلم وغيره.","vol":"1","page":212},{"text":"فيخشى على من تهاون بالصلاة أن يموت على الكفر والعياذ بالله تعالى، لكن ليس في هذا الحديث الصحيح ولا في غيره القطع بتكفير تارك الصلاة وكذا تارك الصيام مع الإيمان بهما بل هذا مما تفرد به هذا الحديث الضعيف، والله أعلم.\nوأما الركن الأول من هذه الأركان الخمسة \" شهادة أن لا إله إلا الله \" فبدونها لا ينفع شيء من الأعمال الصالحة، وكذلك إذا قالها ولم يفهم حقيقة معناها، أو فهم، ولكنه أخل به عمليا كالاستغاثة بغير الله تعالى عند الشدائد ونحوها من الشركيات.\n<span data-type=\"title\" id=toc-99>٩٥ </span>- \" التائب حبيب الله \".\nلا أصل له بهذا اللفظ.\nوقد أورده الغزالي في \" الإحياء \" (٤ / ٤٣٤) جازما بنسبته إلى النبي ﷺ! وقال الشيخ تاج الدين السبكي في \" الطبقات \" (٤ / ١٤ - ١٧٠): لم أجد له إسنادا، ونحوه الحديث الآتي:","vol":"1","page":213},{"text":"<span data-type=\"title\" id=toc-100>٩٦ </span>- \" إن الله يحب العبد المؤمن المفتن التواب \".\nموضوع.\nأخرجه عبد الله بن أحمد في زوائد \" المسند \" (رقم ٦٠٥، ٨١٠) ومن طريقه أبو نعيم في \" الحلية \" (٣ /١٧٨ - ١٧٩) عن أبي عبد الله مسلمة الرازي عن أبي عمرو البجلي عن عبد الملك بن سفيان الثقفي عن أبي جعفر محمد بن علي عن محمد بن الحنفية عن أبيه مرفوعا، وهذا إسناد موضوع: أبو عبد الله مسلمة الرازي لم أجد له ترجمة، ولم يورده الحافظ بن حجر في \" تعجيل المنفعة بزوائد رجال الأئمة الأربعة \" مع أنه على شرطه،","vol":"1","page":213},{"text":"وقد فاته من مثله تراجم كثيرة، وأبو عمرو البجلي، قال الذهبي في \" الميزان \" ثم الحافظ في \" التعجيل \":\nيقال: اسمه عبيدة، حدث عنه حرمي بن حفص، قال ابن حبان: لا يحل الاحتجاج به وقد جزم الحافظ في \" الكنى \" من \" لسان الميزان \" (٦ / ٤١٩) بأنه هو عبيدة ابن عبد الرحمن، ويؤيده أن الذهبي ثم العسقلاني أورداه في \" الأسماء \" هكذا عبيدة بن عبد الرحمن أبو عمرو البجلي، ذكره ابن حبان فقال: روى عن يحيى بن سعيد، حدث عنه حرمي بن حفص، يروي الموضوعات عن الثقات روى عن يحيى عن سعيد بن المسيب عن أبي أيوب قال: أخذت من لحية النبي ﷺ شيئا فقال:\n\" لا يصيبك السوء أبا العرب \".\nقلت: وقد أورده ابن أبي حاتم فيمن اسمه عبيدة بالفتح (٣ / ١ / ٩٢) ولم يذكر فيه جرحا ولا تعديلا، وفي هذا تنبيه على أنه لا ينبغي أن يحمل سكوت ابن أبي حاتم عن الرجل على أنه ثقة كما جرى عليه بعض المحدثين المعاصرين وبعض مدعي العلم، فإنك ترى هذا الرجل قد سكت عنه ويبعد جدا أن يكون عنده ثقة مع قول ابن حبان فيه ما تقدم فتأمل، بل إن ابن أبي حاتم ﵀ قد نص في أول كتابه (١ / ١ / ٣٨) على أن الرواة الذين أهملهم من الجرح والتعديل إنما هو لأنه لم يقف فيهم على شيء من ذلك، فأوردهم رجاء أن يقف فيهم على الجرح والتعديل فيلحقه بهم، وعبد الملك بن سفيان الثقفي قال الحسينى:\nمجهول وأقره الحافظ في \" التعجيل \".","vol":"1","page":214},{"text":"والحديث في \" مجمع الزوائد \" (١٠ / ٢٠٠) وقال: رواه عبد الله وأبو يعلى وفيه من لم أعرفه، وعزاه إليهما شيخه العراقي في \" تخريج الإحياء \" (٤ / ٥) وقال: سنده ضعيف، ثم رأيته في \" مفتاح المعاني \" (٦٧ / ١) من طريق الواقدي: حدثنا إبراهيم بن إسماعيل عن عبد الله بن أبي سفيان عن يزيد بن ركانة عن محمد بن الحنفية به، لكن الواقدي كذاب، فالحديث موضوع وإن ذكره في \" الجامع \" من طريق الأولى.\n<span data-type=\"title\" id=toc-101>٩٧ </span>- \" إن الله يحب الشاب التائب \".\nضعيف.\nقال العراقي في \" التخريج \" (٤ / ٤ - ٥): رواه ابن أبي الدنيا في \" التوبة \" وأبو الشيخ في كتاب \" الثواب \" من حديث أنس بسند ضعيف.","vol":"1","page":215},{"text":"<span data-type=\"title\" id=toc-102>٩٨ </span>- \" إن الله يحب الشاب الذي يفني شبابه في طاعة الله ﷿ \".\nموضوع.\nرواه أبو نعيم (٥ / ٣٦٠) وعنه الديلمي في \" مسند الفردوس \" (١ / ٢ / ٢٤٧) من طريق محمد بن الفضل بن عطية عن سالم الأفطس عن عمر بن عبد العزيز عن عبد الله مرفوعا، وهذا إسناد موضوع: محمد بن الفضل كذاب وقد تقدم، هذه هي علة الحديث.","vol":"1","page":215},{"text":"ثم إني أخشى أن يكون منقطعا بين عمر بن عبد العزيز وابن عمر، فقد كانت سن عمر يوم وفاة ابن عمر نحوثلاثة عشر سنة.\n<span data-type=\"title\" id=toc-103>٩٩ </span>- \" إن الله يحب الناسك النظيف \".\nموضوع.\nأخرجه الخطيب في \" تاريخه \" (١٠ / ١١ - ١٢) من طريق عبد الله بن إبراهيم الغفاري عن المنكدر بن محمد عن أبيه محمد بن المنكدر عن جابر مرفوعا، وهذا سند موضوع: الغفاري متهم بالوضع، والمنكدر لين الحديث كما قال الحافظ في \" التقريب \"، وهذا الحديث والذي قبله من موضوعات \" الجامع الصغير \"! .","vol":"1","page":216},{"text":"<span data-type=\"title\" id=toc-104>١٠٠ </span>- \" حسنات الأبرار سيئات المقربين \".\nباطل لا أصل له.\nوقد أورده الغزالي في \" الإحياء \" (٤ / ٤٤) بلفظ: قال القائل الصادق: \" حسنات الأبرار.. \"، قال السبكي (٤ / ١٤٥ - ١٧١): ينظر إن كان حديثا، فإن المصنف قال: قال القائل الصادق، فينظر من أراد.\nقلت: الظاهر أن الغزالي لم يذكره حديثا، ولذلك لم يخرجه الحافظ العراقي في \" تخريج أحاديث الإحياء \" وإنما أشار الغزالي إلى أنه من قول أبي سعيد الخراز الصوفي، وقد أخرجه عنه ابن الجوزي في \" صفوة الصفوة \" (٢ / ١٣٠ / ١) وكذا ابن عساكر في ترجمته كما في \" الكشف \" (١ / ٣٥٧) قال: وعده بعضهم حديثا وليس كذلك.","vol":"1","page":216},{"text":"قلت: وممن عده حديثا، الشيخ أبو الفضل محمد بن محمد الشافعي فإنه قال في كتابه \" الظل المورود \" (ق ١٢ / ١): فقد روي أنه ﷺ قال:\nفذكره، ولا يشفع له أنه صدره بصيغة التمريض - إن كانت مقصودة منه لأن ذلك إنما يفيد فيما كان له أصل ولوضعيف، وأما فيما لا أصل له - كهذا - فلا.\nقلت: ثم إن معنى هذا القول غير صحيح عندي، لأن الحسنة لا يمكن أن تصير سيئة أبدا مهما كانت منزلة من أتى بها، وإنما تختلف الأعمال باختلاف مرتبة الآتين بها إذا كانت من الأمور الجائزة التي لا توصف بحسن أو قبح، مثل الكذبات الثلاث التي أتى بها إبراهيم ﵇، فإنها جائزة لأنها كانت في سبيل الإصلاح، ومع ذلك فقد اعتبرها إبراهيم ﵇ سيئة، واعتذر بسببها عن أن يكون أهلا لأن يشفع في الناس صلى الله عليه وعلى نبينا وسائر إخوانهما أجمعين وأما اعتبار الحسنة التي هي قربة إلى الله تعالى سيئة بالنظر إلى أن الذي صدرت منه من المقربين، فمما لا يكاد يعقل، ثم وقفت على كلام مطول في هذا الحديث لشيخ الإسلام ابن تيمية قال فيه: هذا ليس محفوظا عمن قوله حجة، لا عن النبي ﷺ، ولا عن أحد من سلف الأمة وأئمتها وإنما هو كلام لبعض الناس وله معنى صحيح وقد يحمل على معنى فاسد، ثم أفاض في بيان ذلك فمن شاء الإطلاع عليه فليراجعه في رسالته في التوبة (ص ٢٥١ - ص ٢٥٥) من \" جامع الرسائل \" تحقيق صديقنا الدكتور محمد رشاد سالم رحمه الله تعالى.","vol":"1","page":217},{"text":"<span data-type=\"title\" id=toc-105>١٠١ </span>- \" أما إني لا أنسى، ولكن أنسى لأشرع \".\nباطل لا أصل له.\nوقد أورده بهذا اللفظ الغزالي في \" الإحياء \" (٤ / ٣٨) مجزوما بنسبته إليه ﷺ فقال العراقي في \" تخريجه \": ذكره مالك بلاغا بغير إسناد، وقال ابن عبد البر: لا يوجد في \" الموطأ \" إلا مرسلا لا إسناد له، وكذا قال حمزة الكناني: إنه لم يرد من غير طريق مالك، وقال أبو طاهر الأنماطي: وقد طال بحثي عنه وسؤالي عنه للأئمة والحفاظ فلم أظفر به ولا سمعت عن أحد أنه ظفر به، قال: وادعى بعض طلبة الحديث أنه وقع له مسندا.\nقلت: فالعجب من ابن عبد البر كيف يورد الحديث في \" التمهيد \" جازما بنسبته إلى النبي ﷺ في غير موضع منه، فانظر (١ / ١٠٠ و٥ / ١٠٨ و١٠ / ١٨٤)؟ ! .\nقلت: الحديث في \" الموطأ \" (١ / ١٦١) عن مالك أنه بلغه أن رسول الله ﷺ قال: \" إني لأنسى أو أنسى لأسن \".\nفقول المعلق على \" زاد المعاد \" (١ / ٢٨٦)، وإسناده منقطع ليس بصحيح بداهة لأنه كما ترى بلاغ لا إسناد له، ولذلك قال الحافظ فيما نقل الزرقاني في \" شرح الموطأ \" (١ / ٢٠٥): لا أصل له.\nوظاهر الحديث أنه ﷺ لا ينسى بباعث البشرية وإنما ينسيه الله ليشرع، وعلى هذا فهو مخالف لما ثبت في \" الصحيحين \" وغيرهما من حديث ابن مسعود مرفوعا: \" إنما أنا بشر أنسى كما تنسون، فإذا نسيت فذكروني \"، ولا ينافي هذا أن يترتب على نسيانه ﷺ حكم وفوائد من البيان والتعليم، والقصد أنه لا يجوز نفي النسيان الذي هو من طبيعة البشر عنه ﷺ لهذا الحديث الباطل! لمعارضته لهذا الحديث الصحيح.","vol":"1","page":218},{"text":"<span data-type=\"title\" id=toc-106>١٠٢ </span>- \" الناس نيام فإذا ماتوا انتبهو ا \".\nلا أصل له.\nأورده الغزالي (٤ / ٢٠) مرفوعا إليه ﷺ! فقال الحافظ العراقي وتبعه السبكي (٤ / ١٧٠ - ١٧١): لم أجده مرفوعا، وإنما يعزي إلى علي بن أبي طالب، ونحوه في \" الكشف \" (٢ / ٣١٢) .","vol":"1","page":219},{"text":"<span data-type=\"title\" id=toc-107>١٠٣ </span>- \" جالسوا التوابين فإنهم أرق أفئدة \".\nلا أصل له.\nأورده الغزالي مرفوعا إلى النبي ﷺ! فقال مخرجه العراقي (٤ /٣١) وتبعه السبكي (٤ / ١٧١): لم أجده مرفوعا، قال العراقي: وهو من قول عون بن عبد الله رواه ابن أبي الدنيا في التوبة.","vol":"1","page":219},{"text":"<span data-type=\"title\" id=toc-108>١٠٤ </span>- \" من لم يكن عنده صدقة فليلعن اليهود \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (٢٧٠ / ١٤) من طريق علي بن الحسين بن حبان قال: وجدت في كتاب أبي - بخط يده - قال أبو زكريا (يعني ابن معين) يعقوب بن محمد الزهري صدوق، ولكن لا يبالي عمن حدث، حدث عن هشام بن عروة عن أبيه عن عائشة مرفوعا به، قال ابن معين: هذا كذب وباطل لا يحدث بهذا أحد يعقل، وقد أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٥٧) من طريق الخطيب ثم قال ابن الجوزي:","vol":"1","page":219},{"text":"يعقوب، قال أحمد بن حنبل: لا يساوي شيئا.\nوتعقبه السيوطي (٢ / ٧٦) بنقول أوردها، فيها توثيق ليعقوب هذا، ثم لم يكشف القناع عن علة هذا الحديث الباطل وهي الانقطاع، فقد قال الذهبي في ترجمة يعقوب: وأخطأ من قال: إنه روى عن هشام بن عروة، لم يلحقه ولا كأنه ولد إلا بعد موت هشام، ثم قال: وأردأ ما روى: عن رجل عن هشام عن أبيه عن عائشة مرفوعا هذا الحديث.\nقلت: ولعل هذا الرجل الذي لم يسم هو عبد الله بن محمد بن زاذان المدني وهو هالك كما يأتي، فقد أخرج الحديث ابن عدي ومن طريقه السهمي في \" تاريخ جرجان \" (٢٨٢) وكذا الضياء في \" المنتقى من مسموعاته بمرو\" (٣٣ / ٢) من طريق عبد الله هذا عن أبيه عن هشام بن عروة عن أبيه عن عائشة مرفوعا به، أورده ابن الجوزي من هذا الوجه أيضا وأعله بقوله: قال ابن عدي: عبد الله بن محمد بن زاذان له أحاديث غير محفوظة، وقال الذهبي في \" الميزان \": هالك ثم ساق له هذا الحديث من طريق ابن عدي، قال الذهبي: هذا كذب، وأقره الحافظ في \" اللسان \".\nوللحديث طريق أخرى رواه الخطيب أيضا (١ / ٢٥٨) من طريق إسماعيل بن محمد الطلحي عن سليم يعني المكي عن طلحة بن عمرو عن عطاء عن أبي","vol":"1","page":220},{"text":"هريرة مرفوعا به وأعله ابن الجوزي بقوله: لا يصح، طلحة، وسليم، والطلحي متروك.\nفتعقبه السيوطي (٢ / ٨٥) بقوله: قلت: الطلحي روى عنه ابن ماجه ووثقه مطين وذكره ابن حبان في الثقات.\nقلت: كأن السيوطي يشير بهذا إلى أن علة الحديث ممن فوق الطلحي هذا، وهو الصواب، فإن سليما هذا هو ابن مسلم الخشاب، قال النسائي: متروك الحديث، وقال أحمد: لا يساوي حديثه شيئا، وطلحة بن عمرو قال النسائي: متروك الحديث وقد أنكر عليه عبد الرحمن بن مهدي أحاديث حدث بها الناس على مصطبة فقال:\nأستغفر الله العظيم وأتوب إليه منها! فقال له: اقعد على مصطبة وأخبر الناس فقال: أخبروهم عني! ثم قال السيوطي:","vol":"1","page":221},{"text":"وقد سرق هذا الحديث أبو الحسن محمد بن أحمد بن سهل الباهلي فرواه عن وهب بن بقية عن سفيان بن عيينة عن الزهري عن أبيه عن عائشة، أخرجه ابن عدي (٣١٨ / ١) وقال: الزهري لم يروعن أبيه حرفا والحديث باطل، والحمل فيه على أبي الحسن هذا فإنه كان ممن يضع الحديث إسنادا ومتنا، ويسرق من حديث الضعاف ويلزقها على قوم ثقات.\nتنبيه: أورد هذا الحديث الشيخ العجلوني في \" الكشف \" (٢ / ٢٧٧) ولم يتكلم عليه بشيء هو ولا من نقله عنه وهو ابن حجر الهيتمي! وهذا مما يدل على أن الشيخ العجلوني ليس من النقاد وإلا كيف يخفى عليه حال هذا الحديث الباطل.\nوقد قال الشيخ علي القاري في هذا الحديث (ص ٨٥): لا يصح، يعني أنه موضوع.\nونقل (ص ١٠٩) عن ابن القيم أن من علامات الحديث الموضوع أن يكون باطلا في نفسه فيدل بطلانه على أنه ليس من كلامه ﵊، ثم ساق أحاديث هذا منها، وقال: فإن اللعنة لا تقوم مقام الصدقة أبدا.\n<span data-type=\"title\" id=toc-109>١٠٥ </span>- \" من وافق من أخيه شهو ة غفر الله له \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٤٣٦، ٤٣٧) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٦٦) من طريق نصر بن نجيح الباهلي قال حدثنا عمر أبو حفص عن زياد النميري عن أنس بن مالك عن أبي الدرداء مرفوعا، قال العقيلي:","vol":"1","page":222},{"text":"ونصر وعمر مجهولان بالنقل، والحديث غير محفوظ، ومن طريق العقيلي أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٧١) وقال: موضوع، عمر متروك، وأقره الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١١) وأما السيوطي فتعقبه في \" اللآليء \" (٢ /٨٧) بقوله: قلت: أخرجه البزار والطبراني وقال: أبو حفص لم يكن بالقوي.\nقلت: هذا القول فيه تساهل كثير فالرجل شديد الضعف حتى قال ابن خراش: كذاب يضع الحديث، ثم ذكر له السيوطي شاهدا وهو الحديث الآتي، وفيه متهم كما يأتي فلا قيمة لهذا التعقيب!.\n<span data-type=\"title\" id=toc-110>١٠٦ </span>- \" من أطعم أخاه المسلم شهو ته حرمه الله النار \".\nموضوع.\nأخرجه البيهقي في \" شعب الإيمان \" بإسناده إلى محمد بن عبد السلام حدثنا عبد الله بن مخلد بن خالد التميمي صاحب أبي عبيد حدثنا عبد الله بن المبارك عن هشام عن ابن سيرين عن أبي هريرة مرفوعا به، وقال البيهقي: هو بهذا الإسناد منكر.\nقلت: وعلته محمد بن عبد السلام وهو ابن النعمان، وقال ابن عدي: كان ممن يستحل الكذب.\nقلت: وهذا الحديث ذكره السيوطي في \" اللآليء \" (٢ / ٨٧) شاهدا للحديث الذي قبله، وقد تبين أنه موضوع أيضا، وكلا الحديثين أوردهما في \" الجامع الصغير \"! .","vol":"1","page":223},{"text":"<span data-type=\"title\" id=toc-111>١٠٧ </span>- \" من لذذ أخاه بما يشتهي كتب الله له ألف ألف حسنة، ومحى عنه ألف ألف سيئة، ورفع له ألف ألف درجة وأطعمه الله من ثلاث جنات: جنة الفردوس، وجنة عدن، وجنة الخلد \".\nموضوع.\nأورده الغزالي في \" الإحياء \" (٢ / ١١) جازما بنسبته إلى النبي ﷺ! وقال السبكي في \" الطبقات \": إنه لم يجد له إسنادا، وأما العراقي فقال في \" تخريج الإحياء \": وذكره ابن الجوزي في \" الموضوعات \" من رواية محمد ابن نعيم عن أبي الزبير عن جابر، وقال أحمد بن حنبل: هذا باطل كذب، وكذا في \" الميزان \" و\" اللسان \".\nقلت: لكن ابن الجوزي إنما أورد الحديث (٢ / ١٧٢) إلى قوله: (ألف ألف حسنة) دون باقيه، وأقره السيوطي في \" اللآليء \" (٢ / ٨٧) ثم ابن عراق في \" تنزيه الشريعة \" (٢٦٢ / ٢) وأورده موفق الدين بن قدامة في \" المنتخب \" (١٠ / ١٩٦ / ١) ونقل عن أحمد أنه قال: هذا كذب هذا باطل.","vol":"1","page":224},{"text":"<span data-type=\"title\" id=toc-112>١٠٨ </span>- \" كان يأكل العنب خرطا \".\nموضوع.\nرواه ابن عدي في \" الكامل \" (٢٨٠ / ١)، ومن طريق البيهقي في \" الشعب \" (٢/ ٢٠١ / ١) بسنده عن سليمان بن الربيع عن كادح بن رحمة حدثنا حصين بن نمير عن حسين بن قيس عن عكرمة عن ابن عباس عن العباس مرفوعا، وقال ابن عدي:","vol":"1","page":224},{"text":"وكادح عامة ما يرويه غير محفوظ ولا يتابع عليه في أسانيده ولا في متونه، ومن طريق ابن عدي أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٨٧) وقال: حسين ليس بشيء وكادح كذاب، وسليمان ضعفه الدارقطني، ثم ساقه البيهقي وابن الجوزي من طريق العقيلي بسنده عن داود بن عبد الجبار أبي سليمان الكوفي حدثنا الجارود عن حبيب بن يسار عن ابن عباس قال: رأيت رسول الله ﷺ يأكل العنب خرطا، قال العقيلي (٢ / ٣٤): لا أصل له، وداود ليس بثقة ولا يتابع عليه.\nقلت: ومن طريقه رواه أبو بكر الشافعي في \" الفوائد \" (١١٠ / ١) والطبراني في \" الكبير \" (٣ / ١٧٤ / ٢) وبه تعقبه السيوطي في \" اللآليء \" (٢ / ٢١١) بقوله: قلت: أخرجه الطبراني من هذا الطريق وأخرجه البيهقي في \" الشعب \" من الطريقين ثم قال: ليس فيه إسناد قوي، واقتصر العراقي في \" تخريج الإحياء \" على تضعيفه.\nقلت: وهذا تعقيب لا طائل تحته، فإن تضعيف العراقي والبيهقي إجمالي لا تفصيل فيه وإعلال الذين قبلهما مفصل، فهو يقضي على المجمل، وداود المذكور قال فيه ابن معين: ليس بثقة، وقال مرة: يكذب، فمثله لا يصلح شاهدا لحديث كادح الكذاب.\nولهذا أقر الذهبي ثم العسقلاني العقيلي على قوله: لا أصل له، فإيراد السيوطي لحديث ابن عباس في \" الجامع الصغير \" مما لا يتفق مع شرطه! .","vol":"1","page":225},{"text":"<span data-type=\"title\" id=toc-113>١٠٩ </span>- \" عمل الأبرار من الرجال من أمتي الخياطة، وعمل الأبرار من أمتي من النساء المغزل \".\nموضوع.\nرواه ابن عدي (١٥٣ / ١) وأبو نعيم في \" أخبار أصبهان \" (١ / ٣٠٣) وابن عساكر (١٥ / ٢٦١ / ١) عن أبي داود النخعي سليمان بن عمرو عن أبي حازم عن سهل بن سعد مرفوعا، وقال ابن عدي:\nهذا مما وضعه سليمان بن عمرو على أبي حازم، وعزاه السيوطي في \" الجامع الصغير \" لرواية تمام والخطيب وابن عساكر عن سهل بن سعد وهو في \" تاريخ بغداد \" (٩ / ١٥) من طريق أبي داود النخعي هذه، وقال المناوي في شرحه على \" الجامع الصغير \": وظاهر صنيع المصنف أن مخرجه الخطيب خرجه وأقره، والأمر بخلافه، بل قدح في سنده فتعقبه بأن أبا داود النخعي أحد رواته كذاب وضاع دجال، وبسط ذلك بما يجيء منه أنه أكذب الناس، وجزم الذهبي في \" الضعفاء \" بأنه كذاب دجال، وفي \" الميزان \" عن أحمد: كان يضع الحديث، وعن يحيى: كان أكذب الناس، ثم سرد له أحاديث هذا منها، ووافقه في \" اللسان \" وحكم ابن الجوزي بوضعه ولم يتعقبه المؤلف إلا بإيراد حديث تمام وقال: موسى متروك، ولم يزد على ذلك.\nقلت: ذكر السيوطي هذا في \" اللآليء \" (٢ / ١٥٤) وكذا في \" الفتاوى \" له (٢ / ١٠٧) من رواية تمام بإسناده عن موسى بن إبراهيم المروزي حدثنا مالك بن أنس عن أبي حازم به، وموسى بن إبراهيم المروزي قد كذبه يحيى فلا يفرح بمتابعته، ولهذا أورد الحديث ابن عراق في الفصل الأول من المعاملات من كتابه \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" (٢٩٤ / ٢)، وهذا الفصل قد نص في مقدمة الكتاب أنه يورد فيه ما حكم ابن الجوزي بوضعه ولم يخالف فيه.","vol":"1","page":226},{"text":"وقد قال الذهبي في هذا الحديث: قبح الله من وضعه! ذكره في ترجمة أبي داود هذا الكذاب، ومن أحاديثه:\n<span data-type=\"title\" id=toc-114>١١٠ </span>- \" لوخشع قلب هذا خشعت جوارحه \".\nموضوع.\nعزاه السيوطي في \" الجامع الصغير \" لرواية الحكيم عن أبي هريرة.\nقلت: وصرح الشيخ زكريا الأنصاري في تعليقه على \" تفسير البيضاوى \" (٢٠٢ /٢) بأن سنده ضعيف، وهو أشد من ذلك فقد قال الشارح المناوي: رواه في \" النوادر \" عن صالح بن محمد عن سليمان بن عمرو عن ابن عجلان عن المقبري عن أبي هريرة قال: رأى رسول الله ﷺ رجلا يعبث بلحيته وهو في الصلاة، فذكره، قال الزين العراقي في \" شرح الترمذي \": وسليمان بن عمرو هو أبو داود النخعي متفق على ضعفه، وإنما يعرف هذا عن ابن المسيب، وقال في \" المغني \" (١ / ١٥١): سنده ضعيف، والمعروف أنه من قول سعيد، رواه ابن أبي شيبة في \" مصنفه \"، وفيه رجل لم يسم، وقال ولده: فيه سليمان بن عمرو مجمع على ضعفه، وقال الزيلعي: قال ابن عدي أجمعوا على أنه يضع الحديث.","vol":"1","page":227},{"text":"قلت: رواه موقوفا على سعيد عبد الله بن المبارك في \" الزهد \" (٢١٣ / ١):\nأنا معمر عن رجل عنه به وهذا سند ضعيف لجهالة الرجل.\nوصرح عبد الرزاق في \" المصنف \" (٢ / ٢٢٦) باسمه فقال: ... عن أبان ... وهو ضعيف أيضا.\nقلت: فالحديث موضوع مرفوعا، ضعيف موقوفا بل مقطوعا، ثم وجدت للموقوف طريقا آخر فقال أحمد في \" مسائل ابنه صالح \" (ص ٨٣): حدثنا سعيد بن خثيم قال حدثنا محمد بن خالد عن سعيد بن جبير قال: نظر سعيد إلى رجل وهو قائم يصلي. . إلخ.\nقلت: وهذا إسناد جيد، يشهد لما تقدم عن العراقي أن الحديث معروف عن ابن المسيب.\n<span data-type=\"title\" id=toc-115>١١١ </span>- \" كذب النسابون، قال الله تعالى: وقرونا بين ذلك كثيرا \".\nموضوع.\nأورده السيوطي في \" الجامع \" من رواية ابن سعد وابن عساكر عن ابن عباس وأورده فيما بعد بلفظ: \" كان إذا انتسب لم يجاوز في نسبته معد بن عدنان بن أد ثم يمسك ويقول: كذب النسابون ... \" وقال: رواه ابن سعد عن ابن عباس.\nوسكت عليه شارحه المناوي في الموضعين، وكأنه لم يطلع على سنده، وإلا لما جاز له ذلك، وقد أخرجه ابن سعد في \" الطبقات \" (١ / ١ / ٢٨) قال: أخبرنا هشام قال أخبرني أبي عن أبي صالح عن ابن عباس مرفوعا بتمامه.","vol":"1","page":228},{"text":"قلت: وهشام هذا هو ابن محمد بن السائب الكلبي النسابة المفسر وهو متروك كما قال الدارقطني وغيره وولده محمد بن السائب شر منه قال الجوزجاني وغيره:\nكذاب، وقد اعترف هو نفسه بأنه يكذب، فروى البخاري بسند صحيح عن سفيان الثوري قال: قال لي الكلبي: كل ما حدثتك عن أبي صالح فهو كذب! .\nقلت: كذا في \" الميزان \" وفيه سقط أو اختصار يمنع نسبة الاعتراف بالكذب إلى الكلبي، كما سيأتي بيانه في الحديث (٥٤٤٩) .\nوقال ابن حبان: مذهبه في الدين ووضوح الكذب فيه أظهر من أن يحتاج إلى الإغراق في وصفه يروي عن أبي صالح عن ابن عباس التفسير، وأبو صالح لم ير ابن عباس، ولا سمع الكلبي من أبي صالح إلا الحرف بعد الحرف، لا يحل ذكره في الكتب فكيف الاحتجاج به؟ !، ومن هذه الطريق أخرجه ابن عساكر في \" تاريخ دمشق \" (١ / ١٩٧ / ١، ١٩٨ / ٢) من مخطوطة ظاهرية دمشق.\n<span data-type=\"title\" id=toc-116>١١٢ </span>- \" الجراد نثرة حوت في البحر \".\nموضوع.\nأخرجه ابن ماجه (٢ / ٢٩٢) من طريق زياد بن عبد الله بن علاثة عن موسى بن محمد ابن إبراهيم عن أبيه عن جابر وأنس:\nأن النبي ﷺ كان إذا دعا على الجراد قال: \" اللهم أهلك كباره واقتل صغاره،","vol":"1","page":229},{"text":"وأفسد بيضه واقطع دابره، وخذ بأفواهها عن معايشنا وأرزاقنا إنك سميع الدعاء \"، فقال رجل: يا رسول الله كيف تدعوعلى جند من أجناد الله بقطع دابره؟ فقال: \" إن الجراد.. \".\nقلت: وهذا سند ضعيف جدا موسى بن محمد هذا هو التيمي المدني وهو منكر الحديث كما قال النسائي وغيره وقد ساق له الذهبي من مناكيره هذا الحديث، وأورده ابن الجوزي في \" الموضوعات \" (٣ / ١٤) من رواية موسى هذا، ثم قال: لا يصح، موسى متروك وأقره السيوطي في \" اللآليء \" (٢ / ٣٣٣) فلم يتعقبه بشيء إلا\nقوله: قلت: أخرجه ابن ماجه، ومع هذا فقد أورده في \" الجامع الصغير \"!، ثم رأيت ابن قتيبة أخرجه في \" غريب الحديث \" (٣ / ١١٤) من رواية أبي خالد الواسطي عن رجل عن ابن عباس موقوفا عليه، وهذا مع أنه موقوف وهو به أشبه فإن سنده واه جدا، لأن أبا خالد هذا وهو عمرو بن خالد متروك ورماه وكيع بالكذب.\nقلت: ويشبه أن يكون هذا الحديث من الإسرائيليات.\n<span data-type=\"title\" id=toc-117>١١٣ </span>- \" اتقوا مواضع التهم \".\nلا أصل له.\nأورده الغزالي في \" الإحياء \" (٣ / ٣١) وقال مخرجه الحافظ العراقي، لم أجد له أصلا.","vol":"1","page":230},{"text":"وكذا قال السبكي في \" الطبقات \" (٤ / ١٦٢)، وقد روي موقوفا نحوه فانظر \" شرح الإحياء \" للزبيدي (٧ / ٢٨٣) .\n<span data-type=\"title\" id=toc-118>١١٤ </span>- \" من ربى صبيا حتى يقول: لا إله إلا الله لم يحاسبه الله ﷿ \".\nموضوع.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (ص ٧٥) وابن عدي (١٦٢ / ٢) وابن النجار في \" ذيل تاريخ بغداد \" (١٠ / ١٦٣ / ٢) من طريق أبي عمير عبد الكبير ابن محمد بن عبد الله من ولد أنس عن سليمان الشاذكوني حدثنا عيسى بن يونس عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nقلت: وهذا سند موضوع عبد الكريم هذا وشيخه الشاذكوني كلاهما متهم بالكذب وقد أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٧٨) من طريق ابن عدي بسنده عن عبد الكبير به وقال: لا يصح، قال ابن عدي: لعل البلاء فيه من أبي عمير، قال: وقد رواه إبراهيم بن البراء عن الشاذكوني، وإبراهيم حدث بالبواطيل، وتعقبه السيوطي في \" اللآليء \" (٢ / ٩٠ / ٩١) بقوله: قلت: أخرجه الطبراني في \" الأوسط \" عن عبد الكبير به، وله طريق آخر.\nقلت: ثم ساقه من رواية الخلعي بسنده إلى أبي على الحسن بن علي بن الحسن السريرى الأعسم حدثني أشعث بن محمد الكلاعي حدثنا عيسى بن يونس به ثم قال:\nوأشعث في الأصل: أشعب في الموضعين وهو خطأ ضعيف.\nقلت: وهذا تعقب لا طائل تحته فإن أشعث هذا لا يعرف إلا في هذا السند ومن أجله أورده في \" الميزان \" ثم قال:","vol":"1","page":231},{"text":"أتى بخبر موضوع يشير إلى هذا، وأقره الحافظ في \" اللسان \"، وفي ترجمة إبراهيم بن البراء من \" الميزان \": قال\nالعقيلي: يحدث عن الثقات بالبواطيل، وقال ابن حبان: يحدث عن الثقات بالموضوعات، لا يجوز ذكره إلا على سبيل القدح فيه، ثم قال: هو الذي روى عن الشاذكوني عن الدراوردي كذا عن هشام عن أبيه عن عائشة مرفوعا: \" من ربي صبيا حتى يتشهد وجبت له الجنة \"، وهذا باطل.\nقال الذهبي: قلت: أحسب أن إبراهيم بن البراء هذا الراوي عن الشاذكوني آخر صغير، وقال الحافظ في \" اللسان \": إبراهيم بن البراء عن سليمان الشاذكوني بخبر باطل عن الدراوردي ... الظاهر أنه غير الأول، والشاذكوني هالك، وأما ابن حبان فجعلهما واحدا.\nقلت: فقد اتفقت كلمات هؤلاء الحفاظ ابن حبان وابن عدي والذهبي والعسقلاني على أن هذا الحديث باطل، وجعلوا بطلانه دليلا على اتهام كل من رواه من الضعفاء والمجهولين، بعكس ما صنع السيوطي من محاولته تقوية الحديث بوروده من الطريق الأخرى التي فيها أشعث الذي أشار الذهبي إلى اتهامه بهذا الحديث فتأمل الفرق بين من ينقد ومن يجمع! .\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية الطبراني وابن عدي وتعقبه شارحه المناوي بمختصر ما ذكرناه عن الذهبي والعسقلاني من أنه حديث باطل ثم تناقض المناوي فاقتصر في \" التيسير \" على تضعيف إسناده! .","vol":"1","page":232},{"text":"<span data-type=\"title\" id=toc-119>١١٥ </span>- \" أذيبوا طعامكم بذكر الله والصلاة، ولا تناموا عليه فتقسوا قلوبكم \".\nموضوع.\nأخرجه ابن نصر في \" قيام الليل \" (ص ١٩ - ٢٠) والعقيلي في \" الضعفاء \" (ص ٥٧) وابن عدي في \" الكامل \" (٤٠ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ٩٦) وابن السني في \" عمل اليوم والليلة \" (ص ١٥٦ رقم ٤٨٢) والبيهقي في \" الشعب \" (٢ / ٢١١ / ١) من طريق بزيع أبي الخليل: حدثنا هشام بن عروة عن\nأبيه عن عائشة مرفوعا.\nقلت: وهذا موضوع، قال العقيلي: بزيع لا يتابع عليه، وقال ابن عدي بعد أن ساق له أحاديث أخرى: وهذه الأحاديث مناكير كلها لا يتابعه عليها أحد، وقال البيهقي: هذا منكر تفرد به بزيع وكان ضعيفا.\nوقال الذهبي في \" الميزان \": متهم، قال ابن حبان: يأتي عن الثقات بأشياء موضوعات كأنه المتعمد لها، روى عن هشام عن أبيه عن عائشة هذا الحديث وفي \" اللسان \": قال البرقاني عن الدارقطني: متروك.\nقلت: له عن هشام عجائب، قال: هي بواطيل، ثم قال: كل شيء له باطل.\nوقال الحاكم: يروي أحاديث موضوعة، ويرويها عن الثقات، والحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٦٩) من هذا الوجه","vol":"1","page":233},{"text":"برواية ابن عدي ومن روايته أيضا (٣٧ / ٢) من طريق أصرم بن حوشب حدثنا عبد الله بن إبراهيم الشيباني عن\nهشام بن عروة به، وقال ابن الجوزي: موضوع، بزيع متروك وأصرم كذاب، قال ابن عدي: هو معروف ببزيع، فلعل أصرم سرقه منه، وتعقبه السيوطي في \" اللآليء \" (٣ / ٢٥٤) بقوله: أخرجه من الطريق الأول الطبراني في \" الأوسط \" وابن السني في \" عمل اليوم والليلة \" وأبو نعيم في \" الطب \" والبيهقي في \" الشعب \" وقال: تفرد به بزيع وكان ضعيفا، وأخرجه من الطريق الثاني ابن السني في \" الطب \" واقتصر العراقي في \" تخريج الإحياء \" على تضعيفه، قال المناوي في \" شرح الجامع \":\nوأنت خبير بأن هذا التعقب أو هى من بيت العنكبوت وصدق ﵀.\nواعلم أن أسعد الناس بهذا الحديث المكذوب هم أولئك الأكلة الرقصة الذين يملؤون بطونهم بمختلف الطعام والشراب، ثم يقومون آخذا بعضهم بيد بعض يذكرون الله تعالى - زعموا - يميلون يمنة ويسرة وأماما وخلفا، وينشدون الأشعار الجميلة بالأصوات المطربة حتى يذوب ما في بطونهم؟ ومع ذلك فهم يحسبون أنهم يحسنون\nصنعا! وصدق من قال:\nمتى علم الناس في ديننا * * * بأن الغنا سنة تتبع\nوأن يأكل المرء أكل الحما * * * ر ويرقص في الجمع حتى يقع\nوقالوا: سكرنا بحب الإلـ * * * ـه وما أسكر القوم إلا القصع","vol":"1","page":234},{"text":"كذاك البهائم إن أشبعت * * * يرقصها ريها والشبع\nفيا للعقول ويا للنهى * * * ألا منكر منكم للبدع\nتهان مساجدنا بالسماع * * * وتكرم عن مثل ذاك البيع\n<span data-type=\"title\" id=toc-120>١١٦ </span>- \" تعشوا ولوبكف من حشف، فإن ترك العشاء مهرمة \".\nضعيف جدا.\nأخرجه الترمذي (٣ / ١٠٠) والقضاعي (٦٣ / ١) من طريق عنبسة بن عبد الرحمن القرشي عن عبد الملك بن علاق عن أنس مرفوعا، وقال الترمذي:\nهذا حديث منكر لا نعرفه إلا من هذا الوجه عنبسة يضعف في الحديث، وعبد الملك ابن علاق مجهول.\nقلت: وعنبسة هذا، قال أبو حاتم: كان يضع الحديث كما في \" الميزان \" للذهبي وساق له أحاديث هذا أحدها، والحديث رواه أبو نعيم في \" الحلية \" (٨ / ٢١٤ - ٢١٥) والخطيب (٣ / ٣٩٦) من طريق عنبسة بن عبد الرحمن عن مسلم كذا عن أنس به.\nوقال أبو محمد بن أبي حاتم في \" العلل \" (٢ / ١١): قرأ علينا أبو زرعة كتاب الأطعمة فانتهى إلى حديث كان حدثهم قديما إسماعيل بن أبان الوراق عن عنبسة بن عبد الرحمن عن علاق بن مسلم كذا عن أنس بن مالك به، قال أبو زرعة: ضعيف، ولم يقرأ علينا.\nثم رأيته في \" الكامل \" لابن عدي (٢٣٢ / ٢) رواه على وجه آخر من طريق عبد الرحمن بن مسهر البغدادي عن عنبسة بن عبد الرحمن عن موسى بن عقبة عن ابن أنس بن مالك عن أبيه مرفوعا وقال:","vol":"1","page":235},{"text":"ابن مسهر هذا مقدار ما يرويه لا يتابع عليه وهذا الحديث لعله لم يؤت من قبله، وإنما أتي من قبل عنبسة لأنه ضعيف، والحديث عن موسى غير محفوظ.\nقلت: فتبين من الروايات أن عنبسة كان يضطرب في إسناده، فمرة يقول:\nعبد الملك بن علاق ومرة مسلم ولا ينسبه، وأخرى علاق بن مسلم وتارة عن موسى بن عقبة عن ابن أنس وهذا ضعف آخر في الحديث وهو الاضطراب في سنده.\nوأورده الصغاني في \" الأحاديث الموضوعة \" (ص ١٢) ومن قبله ابن الجوزي (٣ / ٣٦) وذكره من طريق الترمذي ونقل كلامه عليه ولم يزد فتعقبه السيوطي (٢ / ٢٥٥) بقوله: قلت: ورد من حديث جابر، قال ابن ماجه: حدثنا محمد بن عبد الله الرقي حدثنا إبراهيم بن عبد السلام بن عبد الله بن باباه المخزومي حدثنا عبد الله بن ميمون عن محمد بن المنكدر عن جابر بن عبد الله قال: قال رسول الله ﷺ: \" لا تدعوا العشاء ولوبكف من تمر فإن تركه يهرم \"، ووجدت لحديث أنس طريقا آخر قال ابن النجار في تاريخه \".\nقلت: ثم ساق إسناده من طريق أبي الهيثم القرشي عن موسى بن عقبة عن أنس مرفوعا.\nقلت: وهذا إسناد لا يفرح به! قال الذهبي في \" الميزان \": أبو الهيثم القرشي عن موسى بن عقبة، قال أبو الفتح الأزدي: كذاب، وكذا في \" اللسان \"، وأما حديث جابر فهو عند ابن ماجه (٢ / ٣٢٢) بالسند المذكور وهو ضعيف جدا إبراهيم ابن عبد السلام أحد المتروكين كما في \" تهذيب التهذيب \"","vol":"1","page":236},{"text":"وفي \" الميزان \": ضعفه ابن عدي وقال عندي أنه يسرق الحديث، وعبد الله بن ميمون إن كان هو القداح فهو متروك، وإن كان غيره فهو مجهول، وقد رجح الأول الحافظ ابن حجر في \" التقريب \" ورجح الآخر المزي في \" التهذيب \" قال: لأن القداح لم يدرك ابن المنكدر إن كان إبراهيم بن عبد السلام في روايته عنه صادقا! .\n<span data-type=\"title\" id=toc-121>١١٧ </span>- \" من أحب أن يكثر الله خير بيته فليتوضأ إذا حضر غداؤه وإذا رفع \".\nمنكر.\nرواه ابن ماجه (٣٢٦٠) وأبو الشيخ في \" كتاب أخلاق النبي ﷺ وآدابه \" (ص ٢٣٥) وابن عدي في \" الكامل \" (ق ٢٧٥ / ١) وابن النجار في \" ذيل تاريخ بغداد \" (١٠ / ١٥٣ / ٢) من طرق عن كثير بن سليم عن أنس مرفوعا.\nأورده ابن عدي في ترجمة كثير هذا، وقال بعد أن ساق له أحاديث أخرى عن أنس:\nوهذه الروايات عن أنس عامتها غير محفوظة.\nقلت: وقد اتفقوا على تضعيف كثير هذا، بل قال فيه النسائي: متروك وقد أعله البوصيري في \" الزوائد \" بعلة أخرى فقال: جبارة وكثير ضعيفان، وفاته أن جبارة لم يتفرد به، فقد توبع عليه كما أشرنا إليه، بقولنا:","vol":"1","page":237},{"text":"من طرق، وفي \" العلل \" لابن أبي حاتم (٢ / ١١) قال أبو زرعة: هذا حديث منكر، وامتنع عن\nقراءته فلم يسمع منه.\nوالمشهور في هذا الباب - على ضعفه! - الحديث الآتي رقم (١٦٨)، \" بركة الطعام الوضوء قبله وبعده \"، فراجعه.\n<span data-type=\"title\" id=toc-122>١١٨ </span>- \" لا تنتفعوا من الميتة بشيء \".\nضعيف.\nرواه ابن وهب في مسنده عن زمعة بن صالح عن أبي الزبير عن جابر مرفوعا، وزمعة فيه مقال، كذا في \" نصب الراية \" (١ / ١٢٢) .\nقلت: ومن طريق ابن وهب أخرجه الطحاوى في \" شرح معاني الآثار \" (١ / ٢٧١) بهذا السند عن جابر قال: بينا أنا عند رسول الله ﷺ إذ جاءه ناس فقالوا: يا رسول الله إن سفينة لنا انكسرت، وإنا وجدنا ناقة سمينة ميتة فأردنا أن ندهن بها سفينتنا وإنما هي عود وهي على الماء فقال رسول الله ﷺ فذكره، وهذا إسناد ضعيف وله علتان:\nالأولى: زمعة هذا قال الحافظ في \" التقريب \" وفي \" التلخيص \" (١ / ٢٩٧):\nضعيف.\nالأخرى: عنعنة أبي الزبير فإنه كان مدلسا.\nومما سبق تعلم أن قول الشيخ سليمان حفيد محمد بن عبد الوهاب رحمهما الله","vol":"1","page":238},{"text":"في حاشيته على \" المقنع \" (١ / ٢٠):\nرواه الدارقطني بإسناد جيد، غير جيد، على أنني في شك كبير من عزو هـ للدارقطني فإني لم أره في \" سننه \"، وهو المراد عند إطلاق العزو إليه ولم أجد من عزاه إليه غير الشيخ هذا، وابن الجوزي لما أورده في \" التحقيق \" (١٥ / ١) لم يعزه لأحد مطلقا بل قال: رواه أصحابنا من حديث جابر، ولوكان عند الدارقطني لعزاه إليه كما هي عادته، وإنما عزاه الموفق بن قدامة في \" المغني \" (١ / ٦٧) لأبي بكر الشافعي بإسناده عن أبي الزبير عن جابر، قال: وإسناده حسن.\nوقال الحافظ في \" التلخيص \" (١ / ٢٩٧) بعد أن ذكره من طريق زمعة: رواه أبو بكر الشافعي في \" فوائده \" من طريق أخرى، قال الشيخ الموفق: إسناده حسن.\nقلت: قد علمت مما نقلته عن الموفق أنه من طريق أبي الزبير أيضا عن جابر وعلمت علته مما بينا، فالإسناد ضعيف على كل حال، وقد راجعت فوائد أبي بكر الشافعي رواية ابن غيلان عنه، فلم أجد الحديث فيه، لكن في النسخة نقص هو الجزء الأول وأو راق من أجزاء أخرى، كما راجعت من حديثه أجزاء أخرى فلم أعثر عليه والله أعلم.\nوإنما صح الحديث بلفظ: \" لا تنتفعوا من الميتة بإهاب ولا عصب \"، وفي ثبوته خلاف كبير بين العلماء، لكن الراجح عندنا صحته كما حققناه في كتابنا \" إرواء الغليل في تخريج أحاديث منار السبيل \" (رقم ٣٨) .","vol":"1","page":239},{"text":"والفرق بينه وبين هذا الحديث الضعيف واضح، وهو أنه خاص بالإهاب (وهو الجلد قبل الدبغ) والعصب فلا يصح الانتفاع بهما إلا بعد دبغهما لقوله ﷺ: \" كل إهاب دبغ فقد طهر \"، وهذا عام يشمل الشعر والصوف والعظم والقرن ونحوذلك، وليس هناك ما يدل على عدم الانتفاع بها إلا هذا الحديث الضعيف، ولا تقوم به حجة والأصل الإباحة، فلا ينقل منها إلا بنقل صحيح وهو معدوم.\n(تنبيه): كنت قد أعللت الحديث بضعف زمعة بن صالح وعنعنة أبي الزبير وبأنه مخالف للحديث الصحيح المخرج في \" الإرواء \" ثم وجدت تصريح أبي الزبير بالسماع في مطبوعة جديدة قيمة من آثار السلف ووجدت له شاهدا قويا من حديث عبد الله بن عكيم بهذا اللفظ كنت خرجته في \" الإرواء \" فأعدت النظر في إسناده فتأكدت من\nصحته فأخرجته مع حديث أبي الزبير في \" الصحيحة \" (٣١٣٣) .\n(تنبيه): كان هنا بهذا الرقم حديث \" يا نساء المؤمنات عليكن بالتهليل والتكبير، ولا تغفلن فتنسين الرحمة \" الحديث، ثم وجدت له شاهدا موقوفا على عائشة له حكم المرفوع فبدا لي أنه لا يليق إيراده هنا مع هذا الشاهد وقد ذكرته في رسالة \" الرد على التعقب الحثيث \" وليت الذين يردون علينا يفيدوننا مثل هذه الفائدة حتى نبادر إلى الرجوع إلى الصواب، مع الاعتراف لهم بالشكر والفضل، والمعصوم من عصمه الله ﷿.\n<span data-type=\"title\" id=toc-123>١١٩ </span>- \" عند اتخاذ الأغنياء الدجاج يأذن الله بهلاك القرى \".\nموضوع.\nرواه ابن ماجه (٢ / ٤٨) وأبو سعيد بن الأعرابي في \" معجمه \" (١٧٦ / ١ / ٢) وعنه ابن عساكر (١٢ / ٢٣٨ / ١) من طريق عثمان بن عبد الرحمن زاد ابن الأعرابي: الحراني، حدثنا علي بن عروة عن المقبري عن أبي","vol":"1","page":240},{"text":"هريرة قال: أمر رسول الله ﷺ الأغنياء باتخاذ الغنم، وأمر الفقراء باتخاذ الدجاج وقال: فذكره، قال السندي في \" حاشيته على ابن ماجه \": وفي \" الزوائد \": في إسناده علي بن عروة تركوه، وقال ابن حبان: يضع الحديث وعثمان بن عبد الرحمن مجهول، والمتن ذكره ابن الجوزي في \" الموضوعات \" وقال الذهبي في \" الميزان \": وكذبه صالح جزرة وغيره لأنه روى هذا الحديث.\nقلت: وقول البوصيري في \" الزوائد \": إن عثمان بن عبد الرحمن مجهول، ليس كذلك، بل هو معروف وهو الحراني كما صرح به ابن الأعرابي في روايته، وقد قال الحافظ في ترجمته من \" التقريب \": صدوق أكثر الرواية عن الضعفاء والمجاهيل، وضعف بسبب ذلك حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين.\nقلت: وابن الجوزي أورده (٢ / ٣٠٤) من طريق ابن عدي (٥ / ١٨٥١) بسنده إلى علي بن عروة عن ابن جريج عن عطاء عن ابن عباس مرفوعا به دون قوله \" عند اتخاذ ... \" ثم رواه ابن الجوزي من طريق العقيلي بسنده إلى غياث بن إبراهيم عن طلحة بن عمرو عن عطاء عن ابن عباس به، ثم قال: لا يصح، علي بن عروة وغياث يضعان الحديث! وتعقبه السيوطي في \" اللآليء \" (٢ / ٢٢٧) بقوله، قلت: له طريق آخر، ثم ساق طريق ابن ماجه المذكور الذي فيه علي بن عروة الوضاع!، ولذلك صرح ابن عراق (٣٢٥ / ١) بضعف هذا التعقب.","vol":"1","page":241},{"text":"والحديث في \" الضعفاء \" للعقيلى (٣٥١) مثل رواية ابن عدي وقال: غياث قال ابن معين: كذاب ليس بثقة\nولا مأمون وقال البخاري: تركوه، وقد تابعه من هو دونه أو مثله.\n<span data-type=\"title\" id=toc-124>١٢٠ </span>- \" يا حميراء من أعطى نارا فكأنما تصدق بجميع ما نضجت تلك النار، ومن أعطى ملحا فكأنما تصدق بجميع ما طيب ذلك الملح، ومن سقى مسلما شربة من ماء حيث يوجد الماء فكأنما أعتق رقبة، ومن سقى مسلما شربة من ماء حيث لا يوجد، فكأنما أحياها \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٩٢) من طريق علي بن غراب عن زهير بن مرزوق عن على بن زيد ابن جدعان عن سعيد بن المسيب عن عائشة أنها قالت: يا رسول الله ما الشيء الذي لا يحل منعه؟ قال: \" الماء والملح والنار \"، قالت: قلت: يا رسول الله هذا الماء قد عرفناه فما بال الملح والنار؟ قال: \" يا حميراء ... \" وهذا سند ضعيف، علي بن غراب مدلس، وقد عنعنه، وزهير بن مرزوق قال ابن معين: لا أعرفه، وقال البخاري: منكر الحديث، مجهول، وساق له الذهبي هذا الحديث، وعلي بن زيد بن جدعان فيه ضعف، والحديث رواه الطبراني في \" الأوسط \" من طريق ابن زهير هذا كما في \" المجمع \" (٣ / ١٣٣) .","vol":"1","page":242},{"text":"وأورده ابن الجوزي في \" الموضوعات \" (٢ / ١٧٠) الشطر الثاني منه من طريق أخرى عن عائشة وقال: قال ابن عدي: موضوع آفته أحمد بن محمد بن علي بن الحسين بن شفيق، فتعقبه السيوطي في \" اللآليء \" (٢ / ٨٥) بطريق ابن ماجه هذه وليس فيها أحمد هذا وأورده من حديث أنس وأعله بصالح بن بيان، قال الدارقطني: متروك وأقره السيوطي.\nقلت: وقد وجدت للحديث طريقا ثالثا أخرجه الحافظ ابن عساكر في \" تاريخ دمشق \" (٢ / ١٥٣) من طريق عبيد بن واقد عن عرضي بن زياد السدوسي عن شيخ من عبد قيس عن عائشة مرفوعا.\nقلت: وهذا سند ضعيف أيضا، عبيد ضعيف وعرضي بن زياد لم أجد من ترجمه، وشيخه مجهول لم يسم.\n<span data-type=\"title\" id=toc-125>١٢١ </span>- \" قل ما يوجد في آخر الزمان درهم من حلال، أو أخ يوثق به \".\nضعيف جدا أو موضوع.\nأخرجه أبو نعيم (٤ / ٩٤) من طريق محمد بن سعيد الحراني حدثنا أبو فروة الرهاوي حدثنا أبي حدثنا محمد بن أيوب الرقى عن ميمون بن مهران عن ابن عمر مرفوعا.","vol":"1","page":243},{"text":"قلت: وهذا سند ضعيف جدا محمد بن سعيد الحراني قال النسائي: لا أدري ما هو وأبو فروة الرهاوي اسمه يزيد بن محمد بن يزيد بن سنان بن يزيد، ترجمه ابن أبي حاتم (٤ / ٢ / ٢٨٨) ولم يذكر فيه جرحا ولا تعديلا، وأبوه محمد بن يزيد قال ابن أبي حاتم (٤ / ١ / ١٢٨): سألت أبي عنه؟ فقال: ليس بالمتين، هو أشد غفلة من أبيه مع أنه كان رجلا صالحا لم يكن من أحلاس الحديث، صدوق، وكان يرجع إلى ستر وصلاح، وكان النفيلي يرضاه، وقال البخاري: يروي عن أبيه مناكير، وقال النسائي: ليس بالقوي، ومحمد بن أيوب الرقي، قال ابن أبي حاتم (٣ / ٢ / ١٩٧): سألت أبي عنه؟ فقال: ضعيف الحديث.\nقلت: وبهذا ترجمه الذهبي في \" الميزان \"، ثم قال عقبه: محمد بن أيوب الرقي آخر، عن مالك بخبر باطل، وعنه زهير بن عباد، ثم أعاده بعد خمس تراجم فقال:\nمحمد بن أيوب عن مالك بن أنس، قال ابن حبان: يضع الحديث، ثم ساق ابن حبان له خبرا باطلا في فضل أو يس، وقال الحافظ في \" اللسان \" عقب هذه الترجمة:","vol":"1","page":244},{"text":"محمد ابن أيوب الرقي عن ميمون بن مهران وعنه محمد بن يزيد بن سنان، قال أبو حاتم ضعيف الحديث، وفرق النباتي بينه وبين الراوي عن مالك، والذي يظهر لي أنهما واحد.\n<span data-type=\"title\" id=toc-126>١٢٢ </span>- \" نهى عن الغناء، والاستماع إلى الغناء، ونهى عن الغيبة، وعن الاستماع إلى الغيبة، وعن النميمة، وعن الاستماع إلى النميمة \".\nضعيف جدا.\nأخرجه الخطيب في \" تاريخه \" (٨ / ٢٢٦) والطبراني في \" الكبير \" و\" الأوسط \" مفرقا كما في \" المجمع \" (٨ / ٩١) وأبو نعيم (٤ / ٩٣) دون ذكر الغناء، كلهم من طريق فرات بن السائب عن ميمون بن مهران عن ابن عمر مرفوعا.\nقلت: والفرات هذا قال النسائي والدارقطني: متروك، وقال البخاري: منكر الحديث، وقال أحمد: هو قريب من محمد بن الطحان في ميمون يتهم بما يتهم به ذاك.\nقلت: والطحان هذا هو ابن زياد اليشكري وقد كذبه أحمد وغيره، وقد تقدم","vol":"1","page":245},{"text":"له بعض الأحاديث فانظر الأحاديث (١٦ - ١٩)، وعليه فالفرات هذا متهم عند أحمد.\nوالحديث عزاه العراقي في \" تخريج الإحياء \" (٣ / ١٢٧) للطبراني ثم قال:\nوهو ضعيف، وقال الهيثمي: وفيه فرات بن السائب وهو متروك، وفي تحريم النميمة والغيبة أحاديث صحيحة تغني عن هذا الحديث الضعيف فراجع إن شئت \" الترغيب \" (٣ / ٢٩٦ - ٣٠٣) .\nوأما الغناء فليس كله حراما بل ما كان منه في وصف الخدود والخصور والخمور ونحوذلك فحرام قطعا، وما خلا من ذلك فالإكثار منه مكروه، وأما آلات الطرب فهي محرمة لقوله ﷺ: \" ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر والمعازف \".. الحديث، أخرجه البخاري تعليقا ووصله أبو داود (٢ / ١٧٤) وغيره بسند صحيح، وقد ضعفه ابن حزم بدون حجة، ولي رسالة في الرد عليه، أسأل الله تيسير نشرها، ثم نشرت الحديث وتكلمت على تضعيف ابن حزم له، وبينت صحته في \" سلسلة الأحاديث \" فراجعها برقم (٩١) .\n<span data-type=\"title\" id=toc-127>١٢٣ </span>- \" إن الله يسأل عن صحبة ساعة \".\nاشتهر هكذا على الألسنة ولا أعرفه بهذا اللفظ.\nوهو بمعنى الحديث الآتي وهو:","vol":"1","page":246},{"text":"<span data-type=\"title\" id=toc-128>١٢٤ </span>- \" ما من صاحب يصحب صاحبا ولوساعة من نهار إلا سئل عن صحبته هل أقام فيها\nحق الله أم أضاعه؟ \".\nموضوع.\nأورده الغزالي في \" الإحياء \" (٢ / ١٥٤) جازما بنسبته إليه ﷺ بلفظ: \" إنه دخل غيضة مع بعض أصحابه فاجتنى منه سواكين أحدهما معوج والآخر مستقيم فدفع المستقيم إلى صاحبه فقال له: يا رسول الله كنت والله أحق بالمستقيم مني فقال: ... \" فذكره، قال الحافظ العراقي في \" تخريج الإحياء \":لم أقف له على أصل، وذكر نحوه السبكي في \" الطبقات \" (٤ / ١٥٦) .\nوأقول: قد وجدت له أصلا ولكنه موضوع لأنه من رواية أحمد بن محمد بن عمر بن يونس اليمامي، قال ابن أبي حاتم في ترجمته (١ / ١ / ٧١): سألت أبي عنه فقال: قدم علينا، وكان كذابا، وكتبت عنه، ولا أحدث عنه، فقال الذهبي في ترجمته من \" الميزان \": روى عن عمر بن يونس - يعني جده - عن أبيه سمع حمزة بن عبد الله بن عمر عن أبيه: أن رسول الله ﷺ دخل غيضة فاجتنى سواكين أحدهما مستقيم، قلت: فذكر الحديث بتمامه إلا أنه قال: \" إنه ليس من صاحب يصاحب صاحبا ولوساعة إلا سأله الله عن مصاحبته إياه \".\nقلت: أخرجه ابن حبان في \" الضعفاء \" (١ / ١٤٣ - ١٤٤)، ورواه الطبري (٥ / ٥٣) عن فلان عن الثقة عنده مرفوعا نحوه، وهذا مرسل ضعيف.","vol":"1","page":247},{"text":"<span data-type=\"title\" id=toc-129>١٢٥ </span>- \" سوء الخلق ذنب لا يغفر، وسوء الظن خطيئة تفوح \".\nباطل لا أصل له.\nوقد أورده الغزالي (٣ / ٤٥) جازما بنسبته إليه ﷺ وإذا جاز أن يخفى عليه بطلانه من الناحية الحديثية فلست أدري كيف خفي","vol":"1","page":247},{"text":"عليه بطلانه من الناحية الفقهية؟! فإن الحديث معارض تمام المعارضة لقوله تعالى: ﴿إن الله لا يغفر أن يشرك به، ويغفر ما دون ذلك لمن يشاء﴾، ولعل في هذا عبرة لمن يتساهلون برواية الأحاديث ونسبتها إليه ﷺ دون أن يتثبتوا من صحتها على طريقة المحدثين جزاهم الله عن المسلمين خيرا.\nوهذا الحديث أورده السبكي في \" الطبقات \" (٤ / ١٦٢) في فصل الأحاديث التي لم يجد لها إسنادا مما وقع في كتاب \" الإحياء \"، وأما الحافظ العراقي فإنه استشهد له في تخريجه إياه بالحديث الآتي وهو:\n<span data-type=\"title\" id=toc-130>١٢٦ </span>- \" ما من شيء إلا له توبة، إلا صاحب سوء الخلق، فإنه لا يتوب من ذنب إلا عاد في شر منه \".\nموضوع.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ١١٤) والأصبهاني في \" الترغيب \" (١٥١ / ١) من طريق عمرو بن جميع عن يحيى بن سعيد الأنصاري عن محمد بن إبراهيم التيمي عن أبيه عن عائشة مرفوعا.\nوقال الطبراني: لم يروه عن يحيى إلا عمرو، ولا يروى عن عائشة إلا بهذا الإسناد.\nقلت: وهو موضوع، فإن عمرا هذا قال النقاش: أحاديثه موضوعة وكذبه يحيى بن معين وقال ابن عدي: كان يتهم بالوضع، ومنه تعلم أن قول الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٤٥) بعد أن عزاه","vol":"1","page":248},{"text":"للطبراني: وإسناده ضعيف، قصور إلا أن يلاحظ أن الموضوع من أنواع الضعيف كما هو مقرر في المصطلح.\nوقال الحافظ الهيثمي في \" مجمع الزوائد \" (٨ / ٢٥): رواه الطبراني في \" الصغير \"، وفيه عمرو بن جميع وهو كذاب.\nوالحديث أورده السيوطي في \" الجامع \" برواية أبي الفتح الصابوني في \" الأربعين \" عن عائشة ويعترض عليه من وجهين.\nالأول: إيراده فيه مع أنه ليس على شرطه لتفرد الكذاب به!\nالآخر: اقتصاره في العزو على الصابوني فأو هم أنه ليس عند من هو أشهر منه!\nثم إن الحديث أورده العراقي شاهدا للحديث الذي قبله وليس بصواب لأمرين.\nالأول: أنه ليس فيه \" أن سوء الخلق ذنب لا يغفر \".\nالآخر: أنه ليس فيه: \" وسوء الظن خطيئة تفوح \" وهو تمام الحديث قبله.\n<span data-type=\"title\" id=toc-131>١٢٧ </span>- \" صلاة بعمامة تعدل خمسا وعشرين صلاة بغير عمامة، وجمعة بعمامة تعدل سبعين جمعة بغير عمامة، إن الملائكة ليشهدون الجمعة معتمين، ولا يزالون يصلون على أصحاب العمائم حتى تغرب الشمس \".\nموضوع.\nأخرجه ابن النجار بسنده إلى محمد بن مهدي المروزي أنبأنا أبو بشر بن سيار الرقي حدثنا العباس بن كثير الرقي عن يزيد بن أبي حبيب قال: قال لي مهدي بن ميمون:","vol":"1","page":249},{"text":"دخلت على سالم بن عبد الله بن عمر وهو يعتم، فقال لي: يا أبا أيوب ألا أحدثك بحديث تحبه وتحمله وترويه؟ قلت: بلى، قال: دخلت على عبد الله بن عمر وهو يعتم فقال: يا بني أحب العمامة، يا بني اعتم تجل وتكرم وتوقر، ولا يراك الشيطان إلا ولى هاربا إني سمعت رسول الله ﷺ يقول:\nفذكره، قال الحافظ ابن حجر في \" لسان الميزان \" (٣ / ٢٤٤): هذا حديث موضوع ولم أر للعباس بن كثير في \" الغرباء \" لابن يونس ولا في \" ذيله \" لابن الطحان ذكرا، وأما أبو بشر بن سيار فلم يذكره أبو أحمد الحاكم في \" الكنى \" وما عرفت محمد بن مهدي المروزي، ولا مهدي بن ميمون الراوي للحديث المذكور عن سالم وليس هو البصري المخرج في \" الصحيحين \" ولا أدري ممن الآفة.\nونقله السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١١٠) وأقره وتبعه ابن عراق (١٥٩ / ٢) .\nثم ذكر السيوطي أنه أخرجه ابن عساكر في \" تاريخه \" من طريق عيسى بن يونس والديلمي من طريق سفيان بن زياد المخرمي كلاهما عن العباس بن كثير به.\nقلت: ثم ذهل عن هذا السيوطي فأورد الحديث في \" الجامع الصغير \" من رواية ابن عساكر عن ابن عمر، وتعقبه المناوي في شرحه بأن ابن حجر قال: إنه موضوع ونقله عنه السخاوي وارتضاه.\nقلت: ولو تعقبه بما نقله السيوطي نفسه في \" الذيل \" عن ابن حجر كان أولى كما لا يخفى، وكلام السخاوي المشار إليه في \" المقاصد \" (ص ١٢٤) .\nونقل الشيخ على القاري في \" موضوعاته \" (ص ٥١) عن المنوفي أنه قال:","vol":"1","page":250},{"text":"هذا حديث باطل.\nثم تعقبه القاري بأن السيوطي أورده في \" الجامع الصغير \" مع التزامه بأنه لم يذكر فيه الموضوع ونقل العجلوني نحوه عن النجم.\nقلت: وهذا تعقب باطل تغني حكايته عن إطالة الرد عليه، وما جاءهم ذلك إلا من حسن ظنهم بعلم السيوطي، وعدم معرفتهم بما في \" الجامع الصغير \" من الأحاديث الموضوعة التي نص هو نفسه في غير \" الجامع \" على وضع بعضها كهذا الحديث وغيره مما سبق ويأتي، فكن امرءا لا يعرف الحق بالرجال، بل اعرف الحق تعرف الرجال.\nوقد علمت مما سبق أن الحافظ ابن حجر إنما حكم بوضع هذا الحديث من قبل ما فيه من مبالغة في الفضل لأمر لا يشهد له العقل السليم بمثل هذا الأجر، ولولا هذا لاكتفى بتضعيفه لأنه ليس في سنده من يتهم، فإذا عرفت هذا أمكنك أن تعلم حكم الحديث الذي بعده من باب أولى، وهو:\n<span data-type=\"title\" id=toc-132>١٢٨ </span>- \" ركعتان بعمامة خير من سبعين ركعة بلا عمامة \".\nموضوع.\nأورده السيوطي في \" الجامع الصغير \" برواية الديلمي في \" مسند الفردوس \" عن جابر! وكان حقه أن يورده في \" ذيل الأحاديث الموضوعة \" كما صنع بالحديث الذي قبله، لأنه أشد مبالغة في فضل الصلاة بالعمامة من ذاك فكان الحكم عليه بالوضع أولى وأحرى.\nهذا وقال المناوي في \" شرح الجامع \": ورواه عن جابر أيضا أبو نعيم ومن طريقه وعنه تلقاه الديلمي، فلوعزاه إلى الأصل لكان أولى، ثم إن فيه طارق بن عبد الرحمن، أورده الذهبي في \" الضعفاء \"","vol":"1","page":251},{"text":"وقال: قال النسائي: ليس بقوى عن محمد بن عجلان ذكره البخاري \" في الضعفاء \"، وقال الحاكم: سيء الحفظ ومن ثم قال السخاوي: هذا الحديث لا يثبت.\nقلت: محمد بن عجلان ثقة حسن الحديث، فلا يعل بمثله هذا الحديث، وطارق بن عبد الرحمن اثنان أحدهما البجلي الكوفي روى عن سعيد بن المسيب ونحوه، وهو ثقة من رجال الشيخين والآخر القرشي الحجازي يروي عن العلاء بن عبد الرحمن ونحوه قال الذهبي: لا يكاد يعرف، قال النسائي: ليس بالقوي، فالظاهر أن هذا هو المراد وليس الأول لأنه في طبقته وذكره ابن حبان في \" الثقات \" فلعله هو علة الحديث وإلا فمن دونه.\nويؤسفني أنني لم أقف على سند الحديث لأنظر فيه مع أن المناوي ذكر فيما تقدم أن أبا نعيم رواه أيضا، ولم أجده في \" البغية في ترتيب أحاديث الحلية \" للشيخ عبد العزيز بن محمد بن الصديق الغماري فالله أعلم.\nثم رأيت بخط الحافظ ابن رجب الحنبلى في قطعة من شرحه على الترمذي (٨٣ / ٢) ما نصه: سئل أبو عبد الله يعني أحمد بن حنبل عن شيخ نصيبي يقال: محمد بن نعيم قيل له: روى شيئا عن سهيل عن أبيه عن أبي هريرة عن النبي ﷺ:\n\" صلاة بعمامة أفضل من سبعين صلاة بغير عمامة \"، قال: هذا كذاب، هذا باطل.\nثم رأيت رواية أبي نعيم، فتأكدت أن آفة الحديث ممن دون طارق بن عبد الرحمن، فخرجته فيما سيأتي (برقم ٥٦٩٩) .","vol":"1","page":252},{"text":"<span data-type=\"title\" id=toc-133>١٢٩ </span>- \" الصلاة في العمامة تعدل بعشرة آلاف حسنة \".\nموضوع.\nأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١١١) من رواية الديلمي (٢ / ٢٥٦) بسنده إلى أبان عن أنس مرفوعا.\nوقال: أبان متهم وتبعه ابن عراق في \" تنزيه الشريعة \" (٢٥٧ / ٢) .\nقلت: وقال الحافظ السخاوي في \" المقاصد \" (ص ١٢٤) تبعا لشيخه الحافظ ابن حجر: إنه موضوع وقال المنوفي: إنه حديث باطل كما في \" موضوعات \" الشيخ القاري (ص ٥١) .\nولا شك عندي في بطلان هذا الحديث وكذا الحديثين قبله، لأن الشارع الحكيم يزن الأمور بالقسطاص المستقيم، فغير معقول أن يجعل أجر الصلاة في العمامة مثل أجر صلاة الجماعة بل أضعاف أضعافها! مع الفارق الكبير بين حكم العمامة وصلاة الجماعة، فإن العمامة غاية ما يمكن أن يقال فيها: إنها مستحبة، والراجح أنها من سنن العادة لا من سنن العبادة، أما صلاة الجماعة فأقل ما قيل فيها:\nإنها سنة مؤكدة، وقيل: إنها ركن من أركان الصلاة لا تصح إلا بها، والصواب أنها فريضة تصح الصلاة بتركها مع الإثم الشديد، فكيف يليق بالحكيم العليم أن يجعل ثوابها مساويا لثواب الصلاة في العمامة بل دونها بدرجات! ولعل الحافظ ابن حجر لاحظ هذا المعنى حين حكم على الحديث بالوضع.\nومن آثار هذه الأحاديث السيئة وتوجيهاتها الخاطئة أننا نرى بعض الناس حين يريد الدخول في الصلاة يكور على رأسه أو طربوشه منديلا لكي يحصل بزعمه","vol":"1","page":253},{"text":"على هذا الأجر المذكور مع أنه لم يأت عملا يطهر به نفسه ويزكيها! ومن العجائب أن ترى بعض هؤلاء يرتكبون إثم حلق اللحية فإذا قاموا إلى الصلاة لم يشعروا بأي نقص يلحقهم بسبب تساهلهم هذا ولا يهمهم ذلك أبدا، أما الصلاة في العمامة فأمر لا يستهان به عندهم! ومن الدليل على هذا أنه إذا تقدم رجل ملتح يصلي بهم لم يرضوه حتى يتعمم، وإذا تقدم متعمم ولوكان عاصيا بحلقه للحيته لم يزعجهم ذلك ولم يهتموا له فعكسوا شريعة الله حيث استباحوا ما حرمه، وأو جبوا، أو كادوا أن يوجبوا ما أباحه، والعمامة إن ثبت لها فضيلة فإنما يراد بها العمامة التي\nيتزين بها المسلم في أحواله العادية! ويتميز بها عن غيره من المواطنين، وليس يراد بها العمامة المستعارة التي يؤدي بها عبادة في دقائق معدودة، فما يكاد يفرغ منها حتى يسجنها في جيبه! والمسلم بحاجة إلى عمامة خارج الصلاة\nأكثر من حاجته إليها داخلها بحكم أنها شعار للمسلم تميزه عن الكافر ولا سيما في هذا العصر الذي اختلطت فيه أزياء المؤمن بالكافر حتى صار من العسير أن يفشي المسلم السلام على من عرف ومن لم يعرف، فانظر كيف صرفهم الشيطان عن العمامة النافعة إلى العمامة المبتدعة، وسول لهم أن هذه تكفي وتغني عن تلك وعن\nإعفاء اللحية التي تميز المسلم من الكافر كما قال ﷺ:\n\" خالفوا المشركين احفوا وفي رواية قصوا الشوارب وأو فوا اللحى \"، رواه الشيخان وغيرهما عن ابن عمر وغيره وهو مخرج في \" حجاب المرأة المسلمة \" (ص ٩٣ - ٩٥) .\nوما مثل من يضع هذه العمامة المستعارة عند الصلاة إلا كمثل من يضع لحية مستعارة عند القيام إليها! ولئن كنا لم نشاهد هذه اللحى المستعارة في بلادنا فإني لا أستبعد أن أراها يوما ما بحكم تقليد كثير من المسلمين للأوربيين. فقد قرأت في \" جريدة العلم الدمشقية \" عدد (٢٤٨٥) بتاريخ ٢٥ ذي القعدة سنة ١٣٦٤ هـ ما نصه:","vol":"1","page":254},{"text":"لندن - عندما اشتدت وطأة الحر، وانعقدت جلسة مجلس اللوردات سمح لهم الرئيس بأن يخلعوا لحاهم المستعارة!\nفهل من معتبر؟ .\n<span data-type=\"title\" id=toc-134>١٣٠ </span>- \" إن الله تعالى لا يعذب حسان الوجوه سود الحدق \".\nموضوع.\nأخرجه الديلمي، أنبأنا بنجير بن منصور عن جعفر بن محمد بن الحسين الأبهري وعن علي بن أحمد الحروري عن جعفر بن أحمد الدقاق عن عبد الملك بن محمد الرقاشي عن عمرو بن مرزوق عن شعبة عن قتادة عن أنس مرفوعا.\nأورده السيوطي في \" اللآليء \" (١ / ١١٣ - ١١٤)، عند كلامه على الحديث الآتي بعد هذا، كأنه ساقه شاهدا له، وسكت عنه، فرأيت أن أتكلم عنه وأكشف عن علته ولا سيما وقد سألني عنه أقرب الناس إلي وهو والدي ﵀ وجزاه الله عني خير الجزاء، فأقول: علة هذا الحديث من الرقاشي فمن دونه، وكلهم مجهولون لم\nأجد لهم ذكرا في شيء من كتب الرجال التي تحت يدي إلا الرقاشي فإنه من رجال ابن ماجه وله ترجمة واسعة في \" تهذيب التهذيب \" (٦ / ٤١٩ - ٤٢١) و\" تاريخ بغداد \" (١٠ / ٤٢٥ - ٤٢٧) ويتلخص مما جاء فيها أنه في نفسه صدوق، لكنه اختلط حين جاء بغداد فكثر خطؤه في الأسانيد والمتون، فلعل هذا الحديث من\nتخاليطه! وإلا فهو من وضع أحد أولئك المجهولين، وقال ابن عراق في \" تنزيه الشريعة \" (١ / ١٧٤): في سنده جعفر بن أحمد الدقاق، وهو آفته فيما أظن، والله أعلم.\nقلت: ولست أشك في بطلان هذا الحديث لأنه يتعارض مع ما ورد","vol":"1","page":255},{"text":"في الشريعة، من أن الجزاء إنما يكون على الكسب والعمل ﴿فمن يعمل مثقال ذرة خيرا يره، ومن يعمل مثقال ذرة شرا يره﴾ لا على ما لا صنع ولا يد للإنسان فيه كالحسن أو القبح، وإلى هذا أشار ﷺ بقوله: \" إن الله لا ينظر إلى أجسادكم ولا إلى صوركم ولكن ينظر إلى قلوبكم وأعمالكم \" رواه مسلم (٨ / ١١)، وغيره وهو مخرج في \" غاية المرام \" (٤١٥)، وراجع التعليق عليه في مقدمتي على \" رياض الصالحين \" للنووي (ص: ل - ن)، فإنه مهم جدا، ومثل هذا الحديث الموضوع في البطلان الحديث الآتي وهو:\n<span data-type=\"title\" id=toc-135>١٣١ </span>- \" عليكم بالوجوه الملاح والحدق السود فإن الله يستحي أن يعذب وجها مليحا بالنار \".\nموضوع.\nأخرجه الخطيب في \" التاريخ \" (٧ / ٢٨٢ - ٢٨٣) في ترجمة الحسن بن علي بن زكريا بإسناده عن شعبة عن توبة العنبري عن أنس رفعه وأورده ابن الجوزي في \" الموضوعات \"، وقال: آفته الحسن بن علي بن زكريا العدوي يضع الحديث، قال السيوطي في \" اللآليء \" (١ / ١١٣): هو أحد المعروفين بالوضع، وقال الشيخ القاري (ص ١١٠): فلعنة الله على واضعه الخبيث، ثم وجدت له طريقا أخرى فقال لاحق بن محمد في \" شيوخه \"، (١١٤ /","vol":"1","page":256},{"text":"١ / ٢): أخبرنا أبو مسعود حدثنا لاحق بن الحسين المقدسي حدثنا محمد بن عبد الله بن أبي درة القاضي حدثنا محمد بن طلحة العروقي حدثنا إبراهيم بن سليمان الزيات حدثنا شعبة عن توبة العنبري عن أنس بن مالك مرفوعا به.\nقلت: وهذا كالذي قبله أو شر منه، وفيه علل:\n١ - الزيات هذا قال ابن عدي: ليس بالقوي.\n٢ - والعروقي، والراوي عنه محمد القاضي لم أعرفهما.\n٣ - لاحق هذا وهو آفة الحديث فإنه كذاب وضاع، وقال الإدريسى الحافظ: كان كذابا أفاكا يضع الحديث على الثقات، لا نعلم له ثانيا في عصرنا مثله في الكذب والوقاحة.\nوقال الشيرازي في \" الألقاب \": حدثنا أبو عمر لاحق بن الحسين بن أبي الورد فذكر خبرا موضوعا ظاهر الكذب، متنه: \" عليكم بالوجوه الملاح ... \" فذكره.\nقلت: ومن أحاديث هذا العدوي الكذاب الحديث الآتي.\n<span data-type=\"title\" id=toc-136>١٣٢ </span>- \" النظر إلى الوجه الحسن يجلوالبصر، والنظر إلى الوجه القبيح يورث الكلح \".\nموضوع.\nأخرجه الخطيب (٣ / ٢٢٦) ومن طريقه ابن الجوزي في \" الموضوعات \" (١ / ١٦٢ - ١٦٣) من طريق الحسن بن علي بن زكريا البصري حدثنا بشر بن معاذ حدثنا بشر بن الفضل عن أبيه عن أبي الجوزاء عن ابن عباس","vol":"1","page":257},{"text":"مرفوعا.\nورواه محمد بن محمد بن أحمد بن عثمان الطرازي عن الحسن بن علي بن زكريا بإسناد آخر عن أنس مرفوعا، لكنها رواية أخطأ فيها الطرازي هذا وقد روى مناكير وأباطيل، والصواب عن الحسن بن زكريا الرواية الأولى كما قال الخطيب، والحسن هذا قال ابن عدي: عامة ما حدث به إلا القليل موضوعات وكنا نتهمه بل نتيقن أنه هو الذي وضعها، وقال ابن حبان: لعله حدث عن الثقات بالأشياء\nالموضوعات ما يزيد على ألف حديث، وقال ابن الجوزى: لا نشك أن أبا سعيد هو الذي وضعه ومثله:\n<span data-type=\"title\" id=toc-137>١٣٣ </span>- \" النظر إلى وجه المرأة الحسناء والخضرة يزيدان في البصر \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٣ / ٢٠١ - ٢٠٢) وعنه الديلمي (٤ / ١٠٦) من طريق أحمد بن الحسين الأنصاري حدثنا إبراهيم بن حبيب بن سلام المكي حدثنا ابن أبي فديك حدثنا جعفر بن محمد عن أبيه عن جابر مرفوعا.\nإبراهيم هذا لم أجد من ترجمه وكذا الراوي عنه أحمد بن الحسين، لكن تابعه محمد ابن يعقوب عن أبي الشيخ في \" التاريخ \" (٢٣٦) إلا أنه قال: حدثنا إبراهيم بن سلام المكي وتابعه أيضا محمد بن أحمد القاضي البوراني قال: حدثنا إبراهيم بن","vol":"1","page":258},{"text":"حبيب بن سلام به، رواه أبو نعيم أيضا كما ذكره السيوطي في \" اللآليء \" (١ /١١٦) والبوراني هذا ترجمه الخطيب (١ / ٢٩٥) وروي عن الدارقطني أنه قال فيه: لا بأس به، ولكنه يحدث عن شيوخ ضعفاء.\nقلت: فالظاهر أن إبراهيم شيخ البوراني في هذا الحديث من أولئك الشيوخ الضعفاء فهو آفة هذا الحديث وقد ذكره الذهبي في \" الميزان \" في ترجمة محمد بن عبد الرحمن أبي الفضل بسنده عن ابن أبي فديك به، وقال: خبر باطل.\nقلت: وأورده الصغاني في \" الأحاديث الموضوعة \" (ص ٧)، وقال ابن القيم:\nهذا الحديث ونحوه من وضع الزنادقة.\nقلت: وهو وما بعده مما سود به السيوطي \" الجامع الصغير \" وقد أورده ابن الجوزي في \" الموضوعات \" ولكن بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-138>١٣٤ </span>- \" ثلاثة يزدن في قوة البصر: النظر إلى الخضرة، وإلى الماء الجاري، وإلى الوجه الحسن \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (١ / ١٦٣) من طريق وهب بن وهب القرشي عن جعفر بن محمد الصادق عن أبيه عن علي بن الحسين عن جده علي بن أبي طالب مرفوعا.\nوقال ابن الجوزي: باطل، وهب كذاب.\nوتعقبه السيوطي في \" اللآليء \" (١ / ١١٥ - ١١٧) بأن له طرقا أخرى يرقي الحديث بها عن درجة الوضع، ثم ساقها من حديث ابن عمرو وبريدة وعائشة وجابر","vol":"1","page":259},{"text":"وقد تقدم قبل هذا وأبي سعيد الخدري وابن عباس موقوفا عليه.\nقلت: وكل من هذه الطرق فيها ضعيف أو مجهول أو متهم، وبيان ذلك مما يطول به الكلام جدا فاكتفيت بالإشارة، والحكم على هذا الحديث وما في معناه بالوضع من قبل معناه أقوى من الحكم عليه به من جهة الإسناد، فقد قال ابن القيم ﵀ في رسالته \" المنار \": فصل: ونحن ننبه على أمور كلية يعرف بها كون الحديث موضوعا، ثم ذكر في بيان ذلك فصولا قيمة جدا نقلها عنه الشيخ على القاري في \" خاتمة الموضوعات \" قال (ص ١٠٩): فصل: ومنها أن يكون الحديث لا يشبه كلام الأنبياء بل لا يشبه كلام الصحابة كحديث: \" ثلاثة يزدن في البصر: النظر إلى الخضرة، والوجه الحسن \"، وهذا الكلام مما يجل عنه أبوهريرة وابن عباس بل سعيد بن المسيب والحسن، بل أحمد ومالك.\nوتعقبه الشيخ القاري بأنه ضعيف لا موضوع.\nقلت: لا تعارض بين قوليهما فهو ضعيف سندا موضوع متنا، وقد سبق لهذا بعض الأمثلة.\n<span data-type=\"title\" id=toc-139>١٣٥ </span>- \" إذا سمعتم بجبل زال عن مكانه فصدقوا، وإذا سمعتم برجل تغير عن خلقه فلا تصدقوا به، وإنه يصير إلى ما جبل عليه \".\nضعيف.\nأخرجه أحمد (٦ / ٤٤٣) من طريق الزهري أن أبا الدرداء قال: بينما نحن عند رسول الله ﷺ نتذاكر ما يكون إذ قال رسول الله ﷺ، الحديث.\nوهذا إسناد منقطع.","vol":"1","page":260},{"text":"وبه أعله الهيثمي في \" مجمع الزوائد \" (٧ / ٦٩٦) وتبعه المناوي في \" شرح الجامع الصغير \" فقال: قال الهيثمي: رجاله رجال الصحيح إلا أن الزهري لم يدرك أبا الدرداء، وقال السخاوي: حديث منقطع، وبه يعرف ما في رمز المؤلف لصحته.\nقلت: وكأن الشيخ العجلوني اغتر بالرمز المشار إليه فإنه قال في \" الكشف \" (١ / ٨٧)، رواه أحمد بسند صحيح \"! ومن عجيب أمره أنه ذكره في موضع آخر (١ / ٨٢) برواية أحمد وسكت عليه فلم يصححه، ثم أورده في مكان ثالث (١ /٢٥٩) ونقل عن \" المقاصد \" أنه منقطع!، وهذا من الأدلة الكثيرة على أن العجلوني مقلد ناقل، وهذا الحديث يستشم منه رائحة الجبر وأن المسلم لا يملك تحسين خلقه لأنه لا يملك تغييره!، وحينئذ فما معنى الأحاديث الثابتة في الحض على تحسين الخلق كقوله ﷺ: \" أنا زعيم ببيت في أعلى الجنة لمن حسن خلقه \" رواه أبو داود (٢ / ٢٨٨) وغيره في حديث.\nوسنده صحيح، فهذا يدل على أن حديث الباب منكر، والله أعلم.\n<span data-type=\"title\" id=toc-140>١٣٦ </span>- \" من حدث حديثا فعطس عنده فهو حق \".\nباطل.\nأخرجه تمام في \" الفوائد \" (١٤٨ / ٢) وكذا الترمذي الحكيم وأبو يعلى والطبراني في \" الأوسط \" وابن شاهين من طريق بقية عن معاوية بن يحيى عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا، وأورده ابن الجوزي في\n\" الموضوعات \" (٣ / ٧٧) من طريق ابن شاهين ثم قال:","vol":"1","page":261},{"text":"باطل تفرد به معاوية وليس بشيء، وتابعه عبد الله بن جعفر المديني أبو علي عن أبي الزناد، وعبد الله متروك.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ٢٨٦) بأحاديث أوردها، بعضها مرفوعة وبعضها موقوفة، ثم إن بعضها في فضل العطاس مطلقا فلا يصلح شاهدا لوصح.\nوأما قول النووي ﵀ في فتاويه (ص ٣٦ - ٣٧) بعد أن عزاه لأبي يعلى:\nإسناده جيد حسن، كل رجاله ثقات متقنون إلا بقية بن الوليد فمختلف فيه، وأكثر الحفاظ والأئمة يحتجون بروايته عن الشاميين، وهو يروي هذا الحديث عن معاوية ابن يحيى الشامي.\nقلت: فهذا من أوهامه ﵀ فإن بقية معروف بالتدليس وقد رواه عن معاوية معنعنا وقد قال النسائي وغيره: إذا قال:حدثنا وأخبرنا فهو ثقة، وقال غير واحد: كان مدلسا فإذا قال: عن فليس حجة، ولهذا قال أبو مسهر: أحاديث بقية ليست نقية فكن منها على تقية، ذكره الذهبي ثم قال: وبقية ذو غرائب ومناكير، أقول هذا لبيان حال بقية وإلا فالظاهر من كلام السيوطي في \" اللآليء \" أنه لم يتفرد به عن معاوية، فعلة الحديث هو معاوية هذا فإنه ضعيف جدا","vol":"1","page":262},{"text":"قال ابن معين: هالك ليس بشيء، وقال أبو حاتم: ضعيف في حديثه إنكار، وقال النسائي: ليس بثقة، وقال الحاكم أبو أحمد: يروي عنه الهقل بن زياد عن الزهري أحاديث منكرة شبيهة بالموضوعة، وقال الساجي: ضعيف الحديث جدا، وهكذا باقي أقوال الأئمة كلها متفقة على تضعيفه ليس فيهم من وثقه، فانظر كيف انصرف النووي عن علة الحديث الحقيقية، وأخذ يدافع عن بقية مع أنه لم يحمل عليه في هذا الحديث أحد! فلولا أن النووي ﵀ وهم لما جاز له أن يصف يحيى هذا بالثقة والإتقان، وقد علم أنه متفق على تضعيفه! والحديث رواه البيهقي أيضا وقال: إنه منكر، كما في \" شرح المناوي \" وقال الهيثمي في \" المجمع \" (٨ / ٥٩): رواه الطبراني في \" الأوسط \" وقال: لا يروى عن النبي ﷺ إلا بهذا الإسناد وأبو يعلى، وفيه معاوية بن يحيى الصدفي وهو ضعيف، وقد قال ابن أبي حاتم في \" العلل \" (٢ / ٣٤٢): سألت أبي عن حديث رواه داود بن رشيد عن بقية عن معاوية بن يحيى عن أبي الزناد.. عن النبي ﷺ: \" من حدث بحديث فعطس عنده فهو حق \"؟ قال","vol":"1","page":263},{"text":"أبي: هذا حديث كذب، فبعد شهادة مثل هذا الإمام النقاد أنه حديث كذب، فما يفيد المتساهلين محاولتهم إنقاذ إسناد هذا الحديث من الوضع إلى الضعف أو الحسن لأنها محاولات لا تتفق مع قواعد الحديث في شيء، وما أحسن ما قاله المحقق ابن القيم ﵀ فيما نقله عنه الشيخ القاري في \" موضوعاته \" (ص ١٠٦ - ١٠٧): وهذا الحديث وإن صحح بعض الناس سنده فالحس يشهد بوضعه، لأنا نشاهد العطاس والكذب يعمل عمله، ولوعطس مئة ألف رجل عند حديث يروي عن النبي ﷺ لم يحكم بصحته بالعطاس، ولوعطسوا عنده بشهادة رجل لم يحكم بصدقه، وتعقبه هو والزركشي من قبل وغيرهما بقولهم:\nإن إسناده إذا صح ولم يكن في العقل ما يأباه وجب تلقيه بالقبول.\nقلت: أنى لإسناده الصحة وفيه من اتفقوا على ضعفه ويشهد الإمام أبو حاتم بأن حديثه هذا كذب؟ ! ثم العقل يأباه كما بينه ابن القيم فيما سبق ولو صح هذا الحديث لكان يمكن الحكم على كل حديث نبوي عطس عنده بأنه حق وصدق، ولو كان عند أئمة الحديث زورا وكذبا؟ وهذا ما لا يقوله فيما أظن أحد.\n<span data-type=\"title\" id=toc-141>١٣٧ </span>- \" أصدق الحديث ما عطس عنده \".\nباطل.\nأخرجه الطبراني في \" الأوسط \" (١ / ١٩١ / ٢ / ٣٥٠٢ - بترقيمي) من طريق عمارة ابن زاذان عن ثابت عن أنس مرفوعا، وقال: لم يروه عن ثابت إلا عمارة.\nقلت: وعمارة هذا، قال أحمد: يروي عن ثابت عن أنس أحاديث مناكير.","vol":"1","page":264},{"text":"قلت: وهذا الحديث من روايته عن ثابت عن أنس، فهو علة الحديث، وإلى ذلك أشار الهيثمي بقوله في \" المجمع \" (٨ / ٥٩): رواه الطبراني في \" الأوسط \" عن شيخه جعفر بن محمد بن ماجد ولم أعرفه، وعمارة بن زاذان وثقه أبو زرعة وجماعة وفيه ضعف، وبقية رجاله ثقات.\nوابن ماجد وثقه الخطيب في \" التاريخ \" (٧ / ١٩٦) فلا يعل به الحديث، والله أعلم.\nوقد تقدم الكلام على بطلان الحديث من حيث معناه في الحديث الذي قبله فأغنى عن الإعادة.\n<span data-type=\"title\" id=toc-142>١٣٨ </span>- \" ثلاث يفرح بهن البدن ويربوعليها: الطيب، والثوب اللين، وشرب العسل \".\nموضوع.\nرواه ابن حبان في \" الضعفاء والمتروكين \" (٣ / ١٤١) وأبو نعيم (٦ / ٣٤٠) من طريق الطبراني عن محمد بن روح القتيري حدثنا يونس بن هارون الأزدي عن مالك ابن أنس عن أبيه عن جده عن عمر بن الخطاب مرفوعا، وقال أبو نعيم:\nغريب من حديث مالك عن أبيه تفرد به القتيري في الأصل القشيري في الموضعين وهو تصحيف.\nقلت: والقتيرى هذا بفتح القاف وبعدها مثناة ضبطه ابن ماكولا وغيره، وتصحف على ابن السمعاني فذكره في القنبري، وقال: نسبة إلى قنبر مولى علي ﵁، منكر الحديث.\nقلت: قال فيه ابن يونس أيضا:","vol":"1","page":265},{"text":"منكر الحديث، وقال الدارقطني فيه وفي شيخه يونس بن هارون ضعيفان، وقال في \" غرائب مالك \": لا يصح هذا الحديث عن مالك وقال ابن حبان في ترجمة يونس بن هارون: روى عجائب لا تحل الرواية عنه، ما روى مالك عن أبيه ولا جده شيئا.\n<span data-type=\"title\" id=toc-143>١٣٩ </span>- \" أشقى الأشقياء من اجتمع عليه فقر الدنيا والآخرة \".\nموضوع.\nأخرجه الحاكم (٤ / ٣٢٢) والبيهقي في \" السنن \" (٧ / ١٣) والطبراني في \" الأوسط \" (٢ / ٢٩٤ / ١ ٩٤٢٣) من طريق خالد بن يزيد بن عبد الرحمن بن أبي مالك الدمشقي عن أبيه عن عطاء بن أبي رباح عن أبي سعيد الخدري مرفوعا.\nوقال الطبراني: لا يروى عن أبي سعيد إلا بهذا الإسناد تفرد به خالد.\nقلت: وهو ضعيف متهم ولكنه لم يتفرد به كما يأتي قريبا.\nوقال الحاكم: صحيح الإسناد، ووافقه الذهبي.\nقلت: وهذا من أوهامهما الفاحشة، فإن خالدا هذا قال أحمد: ليس بشيء، وقال ابن أبي الحواري: سمعت ابن معين يقول: بالشام كتاب ينبغي أن يدفن كتاب الديات لخالد بن يزيد بن أبي مالك، لم يرض أن يكذب على أبيه حتى كذب على الصحابة قال أحمد بن أبي الحواري: سمعت هذا الكتاب عن خالد ثم أعطيته للعطار، فأعطى للناس\nفيه","vol":"1","page":266},{"text":"حوائج! ذكره الذهبي في \" الميزان \"، وقال ابن أبي حاتم في \" الجرح والتعديل \" (١ / ٢ / ٣٥٩): سئل أبي عن خالد هذا؟ فقال: يروي أحاديث مناكير.\nوللحديث طريق ثان، فقال ابن أبي حاتم في \" العلل \" (٢ / ٢٧٨): وسمعت أبي وحدثنا عن حرملة عن ابن وهب عن الماضي بن محمد الغافقي أبي مسعود عن هشام عن الحسن عن أبي سعيد الخدري مرفوعا به، قال أبي: هذا حديث باطل، وماضى لا أعرفه، وذكر نحوه في \" الجرح والتعديل \" (٤ / ١ / ٢٤٢) وأقره الذهبي في \" الميزان \" وقال: لم يروعنه غير ابن وهب، قال ابن عدي: منكر الحديث، ورواه أبو سعيد بن الأعرابي في \" المعجم \" (٩٩ / ١ / ٢) والطبراني في \" الأوسط \" (١ / ١٠٢ / ٢ / ٢٠٨٥) من طريقين آخرين عن ابن وهب قال: أخبرني الماضي بن محمد عن هشام بن حسام عن الحسن عن أبي سلمة عن أبي سعيد به.\nوأعله الهيثمي (١٠ / ٢٦٧) بشيخ الطبراني أحمد بن طاهر، وهو كذاب وقلده المعلق على \" الأوسط \" (٢ / ٥٢٨) وهو متابع كما ترى وإنما علته الماضي كما عرفت، وقد أخرجه ابن عدي أيضا عنه (٦ / ٤٣٢) وأعله به.وله طريق ثالث سوف يأتي بلفظ: \" اللهم توفني إليك فقيرا ... \"، ورابع أخرجه القضاعي (٩٤ / ١) عن محمد بن يزيد بن سنان عن أبيه عن عطاء به.\nوهذا سند واه من أجل يزيد بن سنان، وابنه محمد، وهو أشد ضعفا من أبيه.","vol":"1","page":267},{"text":"ثم وجدت له شاهدا لكنه مما لا يفرح به، يرويه أحمد بن إبراهيم المزني: حدثنا محمد بن كثير حدثنا الأوزاعي عن الزهري عن أنس بن مالك مرفوعا بلفظ: \" ألا أخبركم بأشقى الأشقياء.... \" الحديث، وهو لفظ ابن عدي عن الماضي.\nأخرجه ابن حبان في \" الضعفاء \" (١ / ١٤٤) ومن طريقه ابن الجوزي في \" العلل \" (٢ / ٣٢٥) وقال: لا يصح، قال ابن حبان: كان المزني يضع الحديث على الثقات وضعا.\nقلت: فهو بكتاب ابن الجوزي الآخر \" الموضوعات \" أولى، وله من مثله الشيء الكثير، كما أنه يورد في هذا ما هو بـ \" العلل \" أولى، كما هو معروف عند العلماء.\nوالحديث أورده السيوطي في \" الجامع \" من رواية الطبراني، ثم تكلم عليه المناوي بما نقله عن الهيثمي، وذكرت بعض كلامه آنفا، ثم قال المناوي:\nومن العجب العجاب أنه رمز لصحته لكن الحديث كله مضروب عليه في مسودة المصنف، وأما قوله في \" التيسير \" وهو حسن لا صحيح خلافا للمؤلف ولا ضعيف خلافا لبعضهم فهو مما لا يساعد عليه شدة ضعف طرقه مع إبطال أبي حاتم إياه، ومن أحاديث هذا الماضي:\n<span data-type=\"title\" id=toc-144>١٤٠ </span>- \" الزنا يورث الفقر \".\nباطل.\nرواه القضاعي في \" مسند الشهاب \" (٧ / ٢) عن أحمد بن عبد الرحمن بن أخي وهب قال أخبرنا عمي قال أنبأنا الماضي بن محمد عن ليث بن أبي سليم عن مجاهد عن عبد الله بن عمر مرفوعا.\nقلت: وهذا سند واه، وله علتان: الأولى ضعف ليث بن أبي سليم.","vol":"1","page":268},{"text":"والأخرى الماضي بن محمد وهو مجهول، منكر الحديث كما تقدم، وعزاه السيوطي في \" الجامع \" لرواية القضاعي والبيهقي عن ابن عمر، وقال المنذري في \" الترغيب \" (٣ / ١٩٠): رواه البيهقي، وفي إسناده الماضي بن محمد.\nقلت: هو عنده في \" الشعب \" (٤ / ٣٦٣) من طريق ابن عدي وهذا في \" الكامل \" (٦ / ٤٣٢) وقال الذهبي: له أحاديث منكرة منها هذا الحديث.\nقلت: والحديث رواه ابن أبي حاتم في \" العلل \" (١ / ٤١٠ - ٤١١): سمعت أبي وحدثنا عن حرملة عن ابن وهب عن الماضي بن محمد عن هشام عن ليث بن أبي سليم عن مجاهد عن ابن عمر أن النبي ﷺ قال: فذكره، قال أبي: هذا حديث باطل، وماضي لا أعرفه.\nقلت: ثم وجدت له متابعا، فقال أبو بكر الكلاباذي في \" مفتاح المعاني \" (٣٥٩ / ٢): حدثنا عبد الله بن محمد حدثنا القاسم بن عباد حدثنا عباد حدثنا أحمد بن حرب عن حسان عن إسماعيل عن ليث به.\nقلت: فانحصرت علة الحديث في الليث ولعل أصله موقوف وهم فيه الليث فرفعه، فقد رواه ابن حبان في \" الثقات، (٢ / ٢٩٥) من طريق مكحول الشامي قال لي ابن عمر يا مكحول إياك والزنا فإنه يورث الفقر.\nثم وجدت له طريقا آخر أخرجه البيهقي في \" الشعب \" والديلمي في \" مسند الفردوس \" (٢ / ٩٩ / ٢ - الغرائب) كلاهما من طريق الحاكم عن شيخه محمد ابن صالح بن هانيء وهو ثقة قال حدثنا أحمد بن سهل بن مالك حدثني محمد بن إسماعيل البخاري حدثنا الحسن بن علي الصفار حدثنا أبو خالد الأحمر حدثنا محمد ابن عجلان عن نافع عن ابن عمر به.","vol":"1","page":269},{"text":"قلت: وهذا إسناد حسن لولا أنني لم أعرف الحسن بن علي بن صفار وأحمد بن سهل ابن مالك، فمن كان عنده علم عنهما فليتفضل بإعلامي مشكورا وجزاه الله خيرا.\nوللحديث شاهد ولكنه واه وهو:\n<span data-type=\"title\" id=toc-145>١٤١ </span>- \" إياكم والزنا فإنه فيه ست خصال: ثلاثا في الدنيا وثلاثا في الآخرة، فأما اللواتي في الدنيا فإنه يذهب بالبهاء، ويورث الفقر، وينقص الرزق، وأما اللواتي في الآخرة: فإنه يورث سخط الرب، وسوء الحساب والخلود في النار \".\nموضوع.\nأخرجه ابن عدي (٢٠ / ٢٣) وأبو نعيم (٤ / ١١١) من طريق مسلمة بن علي عن الأعمش عن شقيق عن حذيفة ﵁ مرفوعا، وقال ابن عدي: وهذا عن الأعمش غير محفوظ وهو منكر، وقال أبو نعيم: غريب من حديث الأعمش، تفرد به مسلمة وهو ضعيف الحديث.\nقلت: وهو مجمع على تركه، بل قال الحاكم: روى عن الأوزاعي والزبيدي المناكير والموضوعات وقد ساق له الذهبي من مناكيره أحاديث كثيرة منها هذا، وآخر قال فيه أبو حاتم: باطل موضوع وسيأتي إن شاء الله برقم (١٤٥) .\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ١٠٧) من طريق أبي نعيم ثم قال: مسلمة متروك، وتابعه أبان بن نهشل عن إسماعيل بن أبي خالد عن الأعمش به وأبان منكر الحديث جدا، قال ابن حبان: ولا أصل لهذا الحديث، وتعقبه السيوطي في \" اللآليء \" (٢ / ١٩١) بما نقله عن أبي نعيم من اقتصاره","vol":"1","page":270},{"text":"على تضعيف مسلمة، وبأن البيهقي أخرجه في \" شعب الإيمان \" وقال: هذا إسناد ضعيف، مسلمة متروك وأبو عبد الرحمن الكوفي مجهول.\nقلت: أبو عبد الرحمن هذا وقع في رواية ابن الجوزي بين مسلمة والأعمش، وليس هو في سند \" الحلية \" ولا في سند الحديث في \" الميزان \" فالله أعلم.\nثم رأيت الحديث في جزء من \" أمالي الشريف أبي القاسم الحسيني \" (٥٥ / ١) وفيه أبو عبد الرحمن الكوفي هذا، وكذا هو في \" الشعب \" (٤ / ٣٧٩ / ٥٤٧٥) .ثم وجدت له طريقا آخر عن الأعمش أخرجه الواحدي في \" الوسيط \" (٣ / ١٠٠ / ١) من طريق معاوية بن يحيى عن سليمان عن الأعمش.\nقلت: ومعاوية هذا هو الصدفي وهو ضعيف جدا، قال النسائي: ليس بثقة وضعفه هو في رواية وغيره، ولا يخفى أن تعقب السيوطي المذكور لا فائدة منه لأن كلام البيهقي وكذا أبي نعيم ليس نصا في أن الحديث غير موضوع حتى يعارض به حكم ابن الجوزي بوضعه لما أخبرناك غير مرة أن الموضوع من أنواع الحديث الضعيف.\nفتنبه، وقد روي هذا الحديث بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-146>١٤٢ </span>- \" إياكم والزنا فإن في الزنا ست خصال، ثلاث في الدنيا وثلاث في الآخرة، فأما اللواتي في دار الدنيا فذهاب نور الوجه، وانقطاع الرزق، وسرعة الفناء وأما اللواتي في الآخرة فغضب الرب، وسوء الحساب، والخلود في النار إلا أن يشاء الله \".\nموضوع.\nأخرجه الخطيب (١٢ / ٤٩٣) وعنه ابن الجوزي في \" الموضوعات \" (٣ / ١٠٧) من طريق كعب بن عمرو بن جعفر البلخي إملاءً: حدثنا","vol":"1","page":271},{"text":"أبو جابر عرس بن فهد الموصلي في الموصل: حدثنا الحسن بن عرفة العبدي: حدثني يزيد بن هارون عن حميد الطويل عن أنس مرفوعا، وقال الخطيب وتبعه ابن الجوزي: رجال إسناد هذا الحديث ثقات سوى كعب وكان غير ثقة، ثم روى عن محمد بن أبي الفوارس أنه قال: كان سيء الحال في الحديث، وعن العتيقي قال: فيه تساهل في الحديث.\nوالحديث رواه من هذا الوجه الواحدي في \" تفسيره \" (ق ١٥٥ / ١)، وتعقب ابن الجوزي السيوطي في \" اللآليء \" (٢ / ١٩١) بقوله: قلت: وله طريق آخر واه أخرجه أبو نعيم: حدثنا أبو بكر المفيد حدثنا أبو الدنيا الأشج عن علي بن أبي طالب رفعه، والله أعلم.\nقلت: لم يخجل السيوطي عفا الله عنا وعنه من أن يستشهد بهذا الإسناد الباطل فإن أبا الدنيا هذا كذاب أفاك لا يخفى حاله على السيوطي، فقد ترجمه الذهبي في \" الميزان \" فقال: كذاب طرقي، كان بعد الثلاث مئة ادعى السماع من علي بن أبي طالب واسمه عثمان بن خطاب أبو عمرو، حدث عنه محمد بن أحمد المفيد بأحاديث وأكثرها متون معروفة ملصوقة بعلي بن أبي طالب ... وما يعني برواية هذا الضرب ويفرح بعلوها إلا الجهلة، وقال في ترجمته من الأسماء: طير طرأ على أهل بغداد، وحدث بقلة حياء بعد الثلاث مئة عن علي بن أبي","vol":"1","page":272},{"text":"طالب فافتضح بذلك وكذبه النقادون.\nفإذا كان السيوطي لا يحكم بوضع حديث يرويه مثل هذا الرجل البين كذبه، فهو دليل واضح على مبلغ تساهله في حكمه على الأحاديث، فاعلم هذا ولا تنسه يفدك ذكرك إياه في مواطن النزاع.\nوروي هذا الحديث على لفظ، آخر وهو:\n<span data-type=\"title\" id=toc-147>١٤٣ </span>- \" إياكم والزنا فإن فيه أربع خصال: يذهب بالبهاء من الوجه، ويقطع الرزق، ويسخط الرحمن، والخلود في النار \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٢ / ١٤٤ / ٢ / ٧٢٣٨ - بترقيمي) وابن الجوزي في \" الموضوعات \" (٣ / ١٠٦) من رواية ابن عدي عن عمرو بن جميع عن ابن جريج عن عطاء عن ابن عباس مرفوعا، وقال الطبراني: لم يروه، عن ابن جريج إلا عمرو، وقال ابن الجوزي: عمرو كذاب، وهو كما قال الهيثمي في \" المجمع \" (٦ / ٢٥٥): رواه الطبراني في \" الأوسط \" وفيه عمرو بن جميع وهو متروك، وأما السيوطي فتعقبه في \" اللآليء \" (٢ / ١٨٩) بقوله: قلت: أخرجه الطبراني في \" الأوسط \"، وبناء على هذا التعقيب الذي لا يسمن ولا يغني من جوع أورد السيوطي الحديث في \" الجامع \" برواية الطبراني وابن عدي فتعقبه الشارح المناوي بعد أن ذكر تعقب السيوطي لابن الجوزي فقال:","vol":"1","page":273},{"text":"وهو تعقب أو هى من بيت العنكبوت لأن ابن جميع الذي حكم بوضع الحديث لأجله في سند الطبراني أيضا فما الذي صنعه؟\n! ثم وجدت له متابعا فقال أبو سعيد بن الأعرابي في \" معجمه \" (٩٩ / ٢) أنبأنا إبراهيم بن إسماعيل الطلحي أبو إسحاق الكوفي يعرف بابن جهد، أنبأنا مختار بن غسان قال سمعت إسماعيل بن مسلم عن ابن جريج به.\nقلت: ومن طريق ابن الأعرابي رواه ابن الحمامي الصوفي في \" منتخب من مسموعاته \" (٣٤ / ٢)، وهذا السند خير من الذي قبله، ولكنه معلول من وجوه ثلاثة: الأول: إسماعيل هذا هو البصري ثم المكي ضعيف.\nالثاني: مختار بن غسان لم يوثقه أحد.\nالثالث: إبراهيم بن إسماعيل لم أجد من ترجمه نعم ذكره ابن حبان (في الثقات) (٨٠ / ٨٨) ثم إن مدار السندين على ابن جريج وقد عنعنه!\n<span data-type=\"title\" id=toc-148>١٤٤ </span>- \" أكذب الناس الصباغون والصواغون \".\nموضوع.\nأخرجه الطيالسي في \" مسنده \" (١ / ٢٦٢ من ترتيب المسند) قال: حدثنا همام عن فرقد السبخي عن يزيد بن عبد الله الشخير عن أبي هريرة مرفوعا، وكذا أخرجه ابن ماجه (٢ / ٦) وأحمد (٢ / ٢٩٢، ٣٢٤، ٣٤٥) وأبو سعيد بن الأعرابي في \" معجمه \" (٧٨ / ٢) من طرق عن همام به، وهذا إسناد رجاله كلهم ثقات غير فرقد هذا وهو أحد زهاد البصرة، قال أبو حاتم: ليس بقوي في الحديث","vol":"1","page":274},{"text":"وقال النسائي: ليس بثقة، وقال البخاري: في حديثه مناكير كذا في \" الميزان \" ثم ساق له من مناكيره أحاديث هذا أولها! ولهذا أورده ابن الجوزي في \" العلل \" وقال: لا يصح، وللحديث طريق أخرى رواه ابن أبي حاتم في \" العلل \" (٢ / ٢٧٨) من طريق يحيى بن سلام عن عثمان بن مقسم عن نعيم بن المجمر عن أبي هريرة مرفوعا بلفظ: \" أكذب الكاذبين الصياغ \"، ثم قال: قال أبي هذا حديث كذب، وعثمان هو البري ويحيى بن سلام هو الذي روى عنه عبد الحكم بصرى وقع إلى مصر.\nقلت: زاد في ترجمته من \" الجرح والتعديل \" (٤ / ٢ / ١٥٥): وهو صدوق.\nوأما الدارقطني فضعفه، وقال ابن عدي: يكتب حديثه مع ضعفه، وأما عثمان البري فقد كذبه ابن المعين والجوزجاني، فهو علة هذه الطريق، وقد ساق الذهبي في ترجمته هذا الحديث.","vol":"1","page":275},{"text":"وله طريق ثالث عن أبي هريرة، رواه ابن عدي (٣١٦ / ٢) عن محمد بن يونس الكديمي حدثنا أبو نعيم الفضل بن دكين حدثنا الأعمش عن أبي صالح عن أبي هريرة به وقال: والكديمي أظهر أمرا من أن يحتاج أن يبين ضعفه.\nقلت: يشير بذلك إلى أنه كذاب وضاع.\nوللحديث شاهد أخرجه ابن عدي (٣١٥ / ٢) عن محمد بن الوليد بن أبان حدثنا هدبة قال حدثنا همام عن قتادة عن أنس مرفوعا، وقال: وهذا عن أنس بهذا الإسناد باطل، وابن الوليد القلانسي يضع الحديث، والحديث أورده ابن طاهر في \" تذكرة الموضوعات \" (ص ١٥) من الطريقين الأولين، وقال ابن القيم ﵀: الحس يرد هذا الحديث، فإن الكذب في غيرهم أضعافه فيهم، كالرافضة فإنهم أكذب خلق الله والكهان والطرقية والمنجمون، وقد تأوله بعضهم على أن المراد بالصباغ الذي يزيد في الحديث ألفاظا تزينه، والصواغ الذي يصوغ الحديث ليس له\nأصل، وهذا تكلف بارد لحديث باطل، وتعقبه الشيخ القاري في \" موضوعاته \" (ص ١٠٧) بقوله: وهذا غريب منه فإن الحديث بعينه رواه أحمد وابن ماجه عن أبي هريرة كما في \" الجامع الصغير \".\nقلت: وهذا لا شيء فبعد ثبوت ضعف سند الحديث لا مجال للرد به على من انتقده من حيث معناه، وإنما يصح مثل هذا التعقيب فيما لوصح سند الحديث وهيهات هيهات!","vol":"1","page":276},{"text":"<span data-type=\"title\" id=toc-149>١٤٥ </span>- \" كان لا يعود مريضا إلا بعد ثلاث \".\nموضوع.\nأخرجه ابن ماجه (١ / ٤٣٩) وأبو الشيخ في \" الأخلاق \" (٢٥٥) وابن عساكر (١٦ / ٢٢٦ / ٢ / ١٩ / ١٣١ / ١) من طريق مسلمة بن علي حدثنا ابن جريج عن حميد الطويل عن أنس مرفوعا.\nقلت: ابن جريج مدلس وقد عنعنه، وهو إنما يدلس عن الضعفاء! ومسلمة متهم كما سبق بيانه في الحديث (١٤١) وهو آفة هذا الحديث فقال ابن أبي حاتم في \" العلل \" (٢ / ٣١٥): سألت أبي عن هذا الحديث فقال: هذا حديث باطل موضوع، قلت: ممن هو؟ قال: مسلمة ضعيف، وأقره الذهبي في \" الميزان \" ومع ذلك فقد\nسود به السيوطي \" جامعه \".\nوأخرجه البيهقي في \" الشعب \" وقال: إسناده غير قوي، وذكره الحافظ في \" تهذيب التهذيب \" من منكرات مسلمة، وقد حاول بعضهم أن يشد من عضد الحديث بحديث آخر بمعناه ولكنه لم ينجح لأنه موضوع كهذا، وهو:","vol":"1","page":277},{"text":"<span data-type=\"title\" id=toc-150>١٤٦ </span>- \" لا يعاد المريض إلا بعد ثلاث \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ٢٠٠ / ١ / ٣٦٤٧ - بترقيمي) عن نصر بن حماد أبي الحارث الوراق عن روح بن جناح عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا، وقال الطبراني: تفرد به أبو الحارث الوراق.","vol":"1","page":277},{"text":"قلت: وهذا سند لا يساوي شيئا، أبو الحارث هذا قال ابن معين: كذاب، وقال البخاري: يتكلمون فيه.\nوروح متهم ويأتي له حديث آخر قريبا.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي بسنده عن نصر به إلا أنه قال: روح بن غطيف، بدل روح بن جناح، ثم قال ابن الجوزي ما ملخصه:\nلا يصح، روح متروك وكذا نصر.\nوقد تعقب ابن الجوزي السيوطي في \" اللآليء \" (٢ / ٤٠٣) فقال: قلت له شاهد، ثم ساق الحديث الذي قبله فلم يصنع شيئا لأنه حديث موضوع كما تقدم.\nثم ذكر له شاهدا آخر من طريق نوح بن أبي مريم حدثنا أبان عن أنس مرفوعا.\nونوح هذا متهم بالكذب وقد مضى، وكذا أبان وهو ابن أبي عياش.\n<span data-type=\"title\" id=toc-151>١٤٧ </span>- \" تزوجوا ولا تطلقوا فإن الطلاق يهتز له العرش \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (١٢ / ١٩١) ومن طريقه ابن الجوزي (٢ /٢٧٧) في ترجمة عمرو بن جميع عن جويبر عن الضحاك عن النزال بن سبرة عن علي بن أبي طالب مرفوعا، وقال: عمرو كان يروي المناكير عن المشاهير والموضوعات عن الأثبات.","vol":"1","page":278},{"text":"قلت: وهو كذاب وقد تقدم له أحاديث، وجويبر ضعيف جدا وتقدم له شيء، وبهذا أعله ابن الجوزي وقال: لا يصح.\nوالحديث أورده الصغاني في \" الموضوعات \" (ص ٨) .\nوأقر ابن الجوزي السيوطي في \" اللآليء \" (٢ / ١٧٩) فالعجب منه كيف أورده من رواية ابن عدي في \" الجامع الصغير \" الذي اشترط في مقدمته أن يصونه مما تفرد به كذاب أو وضاع! وأعجب من هذا استدراك الشيخ العجلوني في \" الكشف \" (١ / ٣٠٤) على حكم الصغاني عليه بالوضع بقوله: لكن عزاه في \" الجامع الصغير \" لابن عدي بسند ضعيف عن علي! وكيف لا يكون هذا الحديث موضوعا، وقد طلق جماعة من السلف بل صح أن النبي ﷺ طلق زوجته حفصة بنت عمر ﵄؟ ! .\n<span data-type=\"title\" id=toc-152>١٤٨ </span>- \" تعاد الصلاة من قدر الدرهم من الدم \"، وفي لفظ: \" إذا كان في الثوب قدر الدرهم من الدم غسل الثوب وأعيدت الصلاة \".\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (١ / ٢٩٨)، والدارقطني في \" سننه \" (ص ١٥٤) والبيهقي (٢ / ٤٠٤) عن روح بن غطيف عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا، وقال ابن حبان: هذا خبر موضوع لا شك فيه ما قاله رسول الله ﷺ، وإنما اخترعه أهل الكوفة، وروح يروي الموضوعات عن الثقات","vol":"1","page":279},{"text":"وأقره الزيلعي في \" نصب الراية \" (١ / ٢١٢) وابن الملقن في \" الخلاصة \" (ق ٣٠ / ١)، وقال الدارقطني: لم يروه عن الزهري غير روح بن غطيف وهو متروك الحديث، وقال البخاري في \" التاريخ الصغير \" (ص ١٣٨): ولا يتابع عليه، وروى البيهقي من طريق الحافظ ابن عدي بسنده إلى أحمد بن العباس قال: قلت لابن معين: تحفظ عن الزهري عن أبي سلمة عن أبي هريرة عن النبي ﷺ فذكر الحديث؟ فقال: لا والله، ثم قال: ممن؟\nقلت: حدثنا محرز بن عون، قال: ثقة، عمن؟ قلت: عن القاسم بن مالك المزني قال: ثقة، عمن؟ قلت: عن روح بن غطيف، قال: ها، قلت: يا أبا زكريا ما أرى أتينا إلا من روح بن غطيف؟ قال: أجل، قال ابن عدي: هذا لا يرويه عن الزهري فيما أعلمه غير روح بن غطيف وهو منكر بهذا الإسناد، وفيما بلغني عن يحيى الذهلي قال: أخاف أن يكون هذا موضوعا.\nوالحديث رواه العقيلي في \" الضعفاء \" (١٣٣) من هذا الوجه ثم قال: حدثني آدم قال: سمعت البخاري يقول: هذا الحديث باطل، وروح هذا منكر الحديث، ومن طريق العقيلي أورده ابن الجوزي في \" الموضوعات \" (٢ / ٧٦)، وأقره السيوطي في \" اللآلىء \" ثم ابن عراق في \" تنزيه الشريعة \" (٤٢٨ / ٢) فالعجب من السيوطي كيف أورده في \" الجامع الصغير \"!\nوللحديث طريق أخرى بلفظ آخر وهو:","vol":"1","page":280},{"text":"<span data-type=\"title\" id=toc-153>١٤٩ </span>- \" الدم مقدار الدرهم يغسل وتعاد منه الصلاة \".\nموضوع.\nأخرجه الخطيب (٩ / ٣٣٠)، وعنه ابن الجوزي أيضا (٢ / ٧٥) من طريق نوح بن أبي مريم عن يزيد الهاشمي عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا.\nوهذا سند موضوع نوح بن أبي مريم متهم، وقال ابن الجوزي: نوح كذاب، وأقره الزيلعي في \" نصب الراية \" (١ / ٢١٢) والسيوطي في \" اللآليء \" (١ / ٣)، ومع ذلك ذكره في \" الجامع \".\nواعلم أن هذا الحديث هو حجة الحنفية في تقدير النجاسة المغلظة بالدرهم، وإذا علمت أنه حديث موضوع يظهر لك بطلان التقييد به، وأن الواجب اجتناب النجاسة ولوكانت أقل من الدرهم لعموم الأحاديث الآمرة بالتطهير.","vol":"1","page":281},{"text":"<span data-type=\"title\" id=toc-154>١٥٠ </span>- \" ثلاث لا يعاد صاحبهن: الرمد، وصاحب الضرس، وصاحب الدملة \".\nموضوع.\nأخرجه الطبراني في \" الأوسط \" (١ / ١١ / ١ / ١٥٠ - بترقيمي) والعقيلي (٤٢١) وابن عدي (٣١٩ / ٢) من طريق مسلمة بن علي الخشني حدثني الأوزاعي عن يحيى بن أبي كثير عن أبي جعفر عن أبي هريرة مرفوعا، وقال الطبراني وابن عدي: لم يروه عن الأوزاعي إلا مسلمة.\nقلت: وهو متهم، كما يأتي وقال العقيلي:","vol":"1","page":281},{"text":"قال ابن معين: ليس بشيء.\nوقال البخاري: منكر الحديث.\nوأورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٠٨) من طريق العقيلي وقال:\nموضوع، والحمل فيه على مسلمة وإنما يروى من كلام يحيى بن أبي كثير.\nقلت: وقال العقيلي عقبه: هذا أولى، يعني أنه من كلام يحيى، وكذا قال البيهقي كما يأتي، وذكره الحافظ في \" التهذيب \" من منكرات الخشني وقال:\nقال أبو حاتم: هذا باطل منكر، وقد تعقب ابن الجوزي السيوطي في \" اللآليء \" (٢ / ٤٠٦) بقوله: قلت: مسلمة لم يتهم بالكذب، والحديث أخرجه الطبراني في \" الأوسط \" والبيهقي في \" الشعب \" وضعفه.\nقلت: الحق مع ابن الجوزي فإن مسلمة قد روى أحاديث موضوعة تقدم بعضها فانظر الحديث (١٤١ و١٤٥)، ولذلك لم يصب السيوطي بذكره في \" الجامع \"، وقد جزم البيهقي في \" الشعب \" (٦ / ٥٣٥ / ٩١٩٠) بأن الصحيح أنه من قول يحيى.\nومما يدل على وضعه أن النبي ﷺ كان يعود صاحب الرمد، قال أنس: عاد رسول الله ﷺ زيد بن أرقم من رمد كان به.\nأخرجه علي بن الجعد في \" مسنده \" (٢ / ٨٤٤ / ٢٣٣٥) والحاكم (١ / ٣٤٢) من طريق آخر وصححه ووافقه الذهبي وهو كما قالا وله شاهد من حديث زيد نفسه صححه الحاكم أيضا والذهبي، وهو مخرج في \" صحيح أبي داود \" (٢٧١٦) ومن موضوعات الخشني:","vol":"1","page":282},{"text":"<span data-type=\"title\" id=toc-155>١٥١ </span>- \" العنكبوت شيطان مسخه الله فاقتلوه \".\nموضوع.\nأخرجه ابن عدي (٣٢٠ / ١) في ترجمة مسلمة بن علي الخشني حدثنا سعيد بن سنان عن أبي الزاهرية عن عبد الله بن عمر مرفوعا، وقال ابن عدي: مسلمة كل أحاديثه أو عامتها غير محفوظة.\nومما يدل على بطلان هذا الحديث أنه مخالف لما ثبت في \" الصحيح \" مرفوعا:\n\" إن الله لم يجعل لمسخ نسلا ولا عقبا \"، رواه مسلم (٨ / ٥٥) .\nوقال ابن حزم في \" المحلى \" (٧ / ٤٣٠): وكل ما جاء في المسوخ في غير القرد والخنزير فباطل وكذب موضوع.\nوخالف السيوطي كعادته فذكره في \" جامعه \".","vol":"1","page":283},{"text":"<span data-type=\"title\" id=toc-156>١٥٢ </span>- \" استشفوا بما حمد الله به نفسه قبل أن يحمده خلقه، وبما مدح الله به نفسه: ﴿الحمد لله﴾، و﴿قل هو الله أحد﴾، فمن لم يشفه القرآن فلا شفاه الله \".\nضعيف جدا.\nرواه أبو محمد الخلال في \" فضائل قل هو الله أحد \" (١٩٨ / ٢) حدثنا أحمد بن عروة الكاتب أنبأنا عبد الله بن محمد بن سعيد الجمال حدثنا يزيد بن عمرو بن البراء أبو سفيان الشوف حدثنا أحمد بن الحارث الغساني حدثنا ساكنة بنت الجعد قالت: سمعت رجاء الغنوي يقول: فذكره، رواه الواحدي في \" تفسيره \" (٢ /١٨٥ / ٢) من طريق آخر عن أحمد بن الحارث الغساني، مقتصرا على الجملة الأخيرة منه.","vol":"1","page":283},{"text":"وكذا أخرجه الثعلبي كما في \" تخريج أحاديث الكشاف \" للحافظ ابن حجر (ص ١٠٣ رقم ٣٠٤) .\nقلت: وابن الحارث هذا قال ابن أبي حاتم في \" الجرح والتعديل \" (١ / ١ / ٤٧): سألت أبي عنه فقال: متروك الحديث، وقال النسائي: منكر الحديث، وقال البخاري والدولابي: فيه نظر، وقال العقيلي: له مناكير لا يتابع عليها، قال: ولا يعرف لرجاء الغنوي رواية، ولا صحت له صحبة،\nوأورده السيوطي في \" الجامع \" برواية ابن قانع عن رجاء الغنوي، قال المناوي في شرحه: وقد أشار الذهبي في \" تاريخ الصحابة \" إلى عدم صحة هذا الخبر فقال في ترجمة رجاء هذا: له صحبة، نزل البصرة، وله حديث لا يصح في فضل القرآن، انتهى بنصه.\nوهذا الحديث يوحي بترك المعالجة بالأدوية المادية والاعتماد فيها على تلاوة القرآن وهذا شيء لا يتفق في قليل ولا كثير مع سنته ﷺ القولية والفعلية، فقد تعالج","vol":"1","page":284},{"text":"ﷺ بالأدوية المادية مرارا، وأمر بذلك فقال: يا عباد الله تداووا فإن الله لم ينزل داء إلا وأنزل له\nدواء \"، أخرجه الحاكم بسند صحيح، وهو مخرج في \" غاية المرام \" (٢٩٢) عن جمع من الصحابة نحوه.\n<span data-type=\"title\" id=toc-157>١٥٣ </span>- \" من استشفى بغير القرآن فلا شفاه الله تعالى \".\nموضوع.\nأورده الصغاني في \" الأحاديث الموضوعة \" (ص ١٢) وأقره الشيخ العجلوني في \" الكشف \" (٢ / ٣٣٢) .\nقلت: وأصل هذا اللفظ في الحديث الذي قبله.","vol":"1","page":285},{"text":"<span data-type=\"title\" id=toc-158>١٥٤ </span>- \" السخي قريب من الله، قريب من الجنة، قريب من الناس، بعيد من النار، والبخيل بعيد من الله، بعيد من الجنة، بعيد من الناس، قريب من النار، وجاهل سخي أحب إلى الله من عابد بخيل \".\nضعيف جدا.\nأخرجه الترمذي (٣ / ١٤٣) والعقيلي \" في الضعفاء \" (١٥٤)، وابن حبان في \" روضة العقلاء \" (ص ٢٤٦) وابن عدي (١٨٣ / ٢)، والطبري في \" التهذيب \" (مسند عمر / ١٠٠ / ١٦٣) من طريق سعيد بن محمد الوراق عن يحيى بن سعيد عن الأعرج عن أبي هريرة عن النبي ﷺ مرفوعا، وضعفه الترمذي بقوله: هذا حديث غريب لا نعرفه إلا من حديث سعيد بن محمد، وقد خولف سعيد بن محمد في رواية هذا الحديث عن يحيى بن سعيد، إنما يروي عن يحيى بن سعيد عن عائشة شيء مرسل","vol":"1","page":285},{"text":"وقال العقيلي: ليس لهذا الحديث أصل من حديث يحيى ولا غيره.\nوقال ابن حبان: إن كان حفظ سعيد بن محمد إسناد هذا الخبر فهو غريب غريب.\nقلت: وسعيد هذا قال ابن معين: ليس بشيء، وقال ابن سعد وغيره: ضعيف، وقال النسائي: ليس بثقة، وقال الدارقطني: متروك.\nوقد اضطرب في رواية هذا الحديث فمرة رواه كما سبق، ومرة قال: عن يحيى بن سعيد الأنصاري عن محمد بن إبراهيم بن الحارث التيمي عن أبيه عن عائشة مرفوعا به، أخرجه الطبراني في \" الأوسط \" (١ / ١٣٢ / ١ / ٢٥٤٥ - بترقيمي) وقال:\nلم يروه بهذا الإسناد إلا سعيد، وكذلك رواه الضياء في \" المنتقى من مسموعاته بمرو\" (١٢٧ / ٢) إلا أنه لم يقل: عن أبيه، والحديث أورده ابن الجوزي من هذه الطريق وغيرها في \" الموضوعات \" (٢ /","vol":"1","page":286},{"text":"١٨٠) وقال: لا يصح، ثم بين عللها.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ٩٢ - ٩٣) بطرق أخرى ذكرها، وكلها ضعيفة، عند تدقيق النظر فيها، وقد فاته أن الحافظ أبا حاتم قال في حديث الوراق هذا: هذا حديث منكر، وكذا قال أحمد كما في ترجمة سعيد من \" التهذيب \" وقال أبو حاتم في طريق أخرى للحديث عن عائشة: هذا حديث باطل، وسعيد بن مسلمة ضعيف الحديث أخاف أن يكون أدخل له، انظر \" العلل \" لابن أبي حاتم (٢ / ٢٨٣ - ٢٨٤) .\n<span data-type=\"title\" id=toc-159>١٥٥ </span>- \" ربيع أمتي العنب والبطيخ \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٢ / ١٧٦ - ١٧٧)، وابن الجوزي في \" الموضوعات \" من طريق محمد بن أحمد بن مهدي: حدثنا محمد بن الضوء بن الدلهمس حدثنا عطاف بن خالد عن نافع عن ابن عمر، وقال ابن الجوزي: موضوع، محمد بن الضوء كذاب مجاهر بالفسق، وأقره السيوطي في \" اللآليء \" (٢ / ٢١٠) ! ثم ابن عراق في \" تنزيه الشريعة \" (٣١٧ / ٢) .\nقلت: ومحمد بن أحمد بن مهدي ضعيف جدا، كما قال الدارقطني.","vol":"1","page":287},{"text":"والحديث أورده ابن القيم في \" الموضوعات \" فقال في \" المنار \" (ص ٢١):\nومما يعرف به كون الحديث موضوعا سماجة الحديث وكونه مما يسخر منه.\nثم ذكر أحاديث هذا منها، وأقره الشيخ القاري في \" موضوعاته \" (ص ١٠٧ - ١٠٨) وسيأتي في آخر الحديث (١٦٧) عن السخاوي أن أحاديث فضل البطيخ كلها باطلة ولذلك فقد شان به السيوطي كتابه \" الجامع الصغير \" فأورده فيه من رواية أبي عبد الرحمن السلمي في \" كتاب الأطعمة \" وأبي عمر النوقاني في \" كتاب البطيخ \" والديلمي في \" مسند الفردوس \" عن ابن عمر.\n<span data-type=\"title\" id=toc-160>١٥٦ </span>- \" احترسوا من الناس بسوء الظن \".\nضعيف جدا.\nأخرجه الطبراني في \" الأوسط \" (١ / ٣٦ / ١ / ٥٩٢) وابن عدي (٦ / ٢٣٩٨) من طريق بقية عن معاوية بن يحيى عن سليمان بن سليم عن أنس مرفوعا، وقال الطبراني: تفرد به بقية، قال الهيثمي في \" المجمع \" (٨ / ٨٩): بقية بن الوليد مدلس، وبقية رجاله ثقات.\nكذا قال: ومعاوية بن يحيى ضعيف جدا ولم يوثقه أحد وقد ذكرت بعض أقوال الأئمة في تضعيفه عند الحديث (رقم ١٣٦) وقد ساق له الذهبي أحاديث مما أنكر عليه هذا أحدها، وقد نقل المناوي في \" الفيض \" أن الحافظ ابن حجر قال في \" الفتح \": خرجه الطبراني في \" الأوسط \" من طريق أنس وهو من رواية بقية بالعنعنة عن","vol":"1","page":288},{"text":"معاوية بن يحيى وهو ضعيف، فله علتان، وصح من قول مطرف أخرجه مسدد.\nقلت: وكذا أخرجه ابن عساكر (١٦ / ٢٩١ / ٢) عن مطرف.\nوروي من قول عمر وغيره، فأخرج أبو عمرو الداني في \" السنن الواردة في الفتن \" (ق ١٢ / ١ - ٢) عن عيسى بن إبراهيم عن الضحاك بن يسار عن أبي عثمان النهدي قال: قال عمر بن الخطاب: \" ليأتين على الناس زمان يكون صالحوا لحي فيهم في أنفسهم إن غضبوا غضبوا لأنفسهم، وإن رضوا رضوا لأنفسهم، لا يغضبون\nلله ﷿ ولا يرضون لله ﷿، فإذا كان ذلك الزمان فاحترسوا \"، الحديث، لكن عيسى بن إبراهيم هذا وهو الهاشمي ضعيف جدا، وروى أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٠٢) من طريق آخر عن عمر قال: \" إن الحزم أن تسيء الظن بالناس \"، وسنده ضعيف أيضا.\nورواه ابن سعد (٢ / ١٧٧) من قول الحسن البصري وسنده صحيح.\nثم إن الحديث منكر عندي لمخالفته للأحاديث الكثيرة التي يأمر النبي ﷺ فيها المسلمين بأن لا يسيئوا الظن بإخوانهم، منها قوله ﷺ: \" إياكم والظن فإن الظن أكذب الحديث ... \" رواه البخاري (١٠ / ٣٩٥ - ٣٩٨) وغيره، وهو مخرج في \" غاية المرام \" (٤١٧) .\nثم إنه لا يمكن التعامل مع الناس على أساس سوء الظن بهم، فكيف يعقل أن يأمر ﷺ أمته أن يتعاملوا على هذا الأساس الباطل؟ !","vol":"1","page":289},{"text":"<span data-type=\"title\" id=toc-161>١٥٧ </span>- \" الاقتصاد في النفقة نصف المعيشة، والتودد إلى الناس نصف العقل، وحسن السؤال نصف العلم \".\nضعيف.\nعزاه السيوطي في \" الجامع \" للطبراني في \" مكارم الأخلاق \" والبيهقي في \" الشعب \" عن ابن عمر، وسكت عليه الشارح المناوي وهو ضعيف فقد قال ابن أبي حاتم في \" العلل \" (٢ / ٢٨٤): سألت أبي عن حديث رواه عن هشام بن عمار عن المخيس بن تميم عن حفص بن عمر عن إبراهيم بن عبد الله بن الزبير عن نافع عن ابن عمر فذكره، قال أبي: هذا حديث باطل، ومخيس وحفص مجهولان.\nقلت: وكذا قال الذهبي في ترجمة مخيس وقال: روى عنه هشام بن عمار خبرا منكرا ثم ساق هذا الحديث، وأقره الحافظ في \" اللسان \".\nومن هذا الوجه أخرجه القضاعي في \" مسند الشهاب \" (١ / ٥٥ / ٣٣) .","vol":"1","page":290},{"text":"<span data-type=\"title\" id=toc-162>١٥٨ </span>- \" اغتسلوا يوم الجمعة ولوكأسا بدينار \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (٢ / ١٠٤) من رواية الأزدي بسنده إلى ابن حبان حدثنا حماد بن زيد عن أيوب عن الحسن عن أبي هريرة مرفوعا، وقال ابن الجوزي: ابن حبان هو إبراهيم بن البحتري ساقط لا يحتج به.\nقلت: هو إبراهيم بن البراء وقد سبق له حديث موضوع (رقم ١١٤) .\nهذا وقد تعقبه السيوطي في \" اللآليء \" (٢ / ٢٦) فقال: قلت: له طريق آخر أخرجه ابن عدي: حدثنا إبراهيم بن مرزوق: حدثنا","vol":"1","page":290},{"text":"حفص بن عمر أبو إسماعيل الديلمي.... عن أنس مرفوعا به.\nقلت: وهذا تعقب فاشل فإن حفص بن عمر هذا كذاب كما قال أبو حاتم فيما نقله الذهبي في \" الميزان \" ثم ساق له أحاديث هذا أحدها ولهذا قال ابن عراق (٢٤٨ /٢) فلا يصلح شاهدا، ومن الغرائب أن السيوطي أورد الحديث في \" الجامع \" من رواية ابن عدي هذه، ومن رواية ابن أبي شيبة عن أبي هريرة موقوفا، قال المناوي: وهو شاهد للأول يعني المرفوع، وبه رد المصنف على ابن الجوزي جعله الحديث موضوعا.\nقلت: وهذا رد واه فإن الحديث إذا ثبت وضعه مرفوعا إلى النبي ﷺ فلا يفيده أن يرد موقوفا على بعض الصحابة إلا أن يكون من الأحاديث التي لا تقال بالاجتهاد والرأي فحينئذ يكون لها حكم المرفوع وليس منها هذا الحديث كما لا يخفى، هذا وقد سقط من النسخة المطبوعة من \" اللآليء \" إسناد حديث ابن أبي شيبة عن أبي هريرة فلم نتمكن من النظر في صحته ولو أنه موقوف، ثم وقفت على إسناده فقال ابن أبي شيبة في \" المصنف \" (١١ / ٢٠ / ٢): أنبأنا وكيع عن ثور عن زياد النميري عن أبي هريرة قال: لأغتسلن يوم الجمعة ولوكأسا بدينار.\nوهذا سند ضعيف، زياد هو ابن عبد الله وهو ضعيف كما في \" التقريب \"، ثم ساق السيوطي موقوفا آخر على كعب، وسنده ضعيف أيضا، وبالجملة فالحديث موضوع مرفوعا إلى النبي ﷺ، ضعيف موقوفا، والله","vol":"1","page":291},{"text":"﷾ أعلم.\nويغني عنه الأحاديث الصحيحة في الأمر بالغسل يوم الجمعة كقوله ﷺ: \" غسل الجمعة واجب على كل محتلم \"، رواه الشيخان وغيرهما وهو مخرج في \" الإرواء \" (رقم ١٤٣)، وقد تساهل أكثر الناس بهذا الواجب يوم الجمعة فقل من يغتسل منهم لهذا اليوم، ومن اغتسل فيه فإنما هو للنظافة، لا لأنه من حق الجمعة، فالله المستعان.\n<span data-type=\"title\" id=toc-163>١٥٩ </span>- \" إن الله ﷿ وملائكته يصلون على أصحاب العمائم يوم الجمعة \".\nموضوع.\nرواه الطبراني في \" الكبير \"، ومن طريقه أبو نعيم في \" الحلية \" (٥ / ١٨٩ - ١٩٠) من طريق العلاء بن عمرو الحنفي حدثنا أيوب بن مدرك عن مكحول عن أبي الدرداء مرفوعا.\nأورده ابن الجوزي في \" الموضوعات \" (٢ / ١٠٥) من هذا الوجه وقال: لا أصل له تفرد به أيوب، قال الأزدي: هو من وضعه كذبه يحيى وتركه الدارقطني، وتعقبه السيوطي بقوله (٢ / ٢٧): اقتصر على تضعيفه الحافظان: العراقي في \" تخريج الإحياء \" وابن حجر في \" تخريج الرافعي \"، والله أعلم.\nقلت: وتقليدا منه لهما، وهو مجتهد عصره!، أورده في \" الجامع الصغير \"!\nوقد تعقبه الشارح بقوله بعد أن ذكر قول ابن الجوزي السابق: ولم يتعقبه المؤلف بشيء سوى أنه اقتصر على تضعيفه العراقي وابن حجر، ولم يزد على ذلك، وأنت خبير بما في هذا التعقب من التعصب.","vol":"1","page":292},{"text":"قلت: وقال الهيثمي في \" المجمع \" (٢ / ١٧٦) بعد أن عزاه للطبراني: وفيه أيوب بن مدرك قال ابن معين: إنه كذاب، ونقل هذا عنه الذهبي في \" الميزان \" ثم ساق له هذا الحديث وفي \" اللسان \": وقال العقيلي: يحدث بمناكير لا يتابع عليها، وقال في حديث العمائم: لا يتابع عليه.\nقلت: والراوي عنه العلاء بن عمرو الحنفي متهم أيضا ومن أحاديثه الآتي عقب هذا بإذن الله.\nثم رأيت العقيلي قد أخرجه في \" الضعفاء \" (ص ٤٢) من طريق يوسف بن عدي قال:\nحدثنا أيوب بن مدرك به، ويوسف هذا ثقة من رجال البخاري، فبرئت ذمة العلاء بن عمرو منه وانحصرت التهمة في شيخه أيوب بن مدرك، وأخرجه ابن عدي (١٨ / ١) من طريق ثالث عنه، وقال: وهذا الحديث منكر.\n<span data-type=\"title\" id=toc-164>١٦٠ </span>- \" أحبوا العرب لثلاث: لأني عربي، والقرآن عربي، وكلام أهل الجنة عربي \".\nموضوع.\nأخرجه الحاكم في \" المستدرك \" (٤ / ٨٧) وفي \" معرفة علوم الحديث (ص ١٦١ - ١٦٢) والعقيلي في \" الضعفاء \" (٣٢٧) والطبراني في \" الكبير \" (٣ / ١٢٢ /١) و\" الأوسط \"، وتمام في \" الفوائد \" (٢٢ / ١) ومن طريقه الضياء المقدسي في \" صفة الجنة \" (٣ / ٧٩ / ١) والبيهقي في \" شعب الأيمان \"","vol":"1","page":293},{"text":"والواحدي في \" تفسيره \" (٨١ / ١) وابن عساكر (٦ / ٢٣٠ / ١ و٧ / ٣٤ / ١) وكذا أبو بكر الأنباري في \" إيضاح الوقف والابتداء \" (ق ٦ / ١ نسخة الإسكندرية) كلهم من طريق العلاء بن عمرو الحنفي حدثنا يحيى بن يزيد الأشعري أنبأنا ابن جريج عن عطاء عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع، وله ثلاث علل:\nالأولى: العلاء بن عمرو، قال الذهبي في \" الميزان \": متروك، وقال ابن حبان: لا يجوز الاحتجاج به بحال، ثم ساق له هذا الحديث من طريق العقيلي ثم قال: هذا موضوع، قال أبو حاتم: هذا كذب، ثم ساق له حديثا آخر ثم قال:\nوهو كذب، وقال في \" اللسان \": وقال الأزدي: لا يكتب حديثه، وذكره ابن حبان في \" الثقات \" وقال: ربما خالف، وقال النسائي: ضعيف، وقال صالح جزرة: لا بأس به، وقال أبو حاتم:","vol":"1","page":294},{"text":"كتبت عنه وما رأيت إلا خيرا.\nقلت: لعل قول أبي حاتم هذا وهو في \" الجرح والتعديل \" (٣ / ١ / ٣٥٩) قبل أن يطلع على روايته للأحاديث المكذوبة، وإلا فتوثيقه لا يتفق في شيء مع تكذيبه لحديثه كما نقله الذهبي عنه، وهو في كتاب \" العلل \" لابنه قال: (٢ /٣٧٥ - ٣٧٦) قال: سألت أبي عن حديث رواه العلاء بن عمرو الحنفي (قلت: فذكره قال): فسمعت أبي يقول: هذا حديث كذب.\nلكن قد يقال: ما دام أن الحديث له علل كثيرة فجائز أن تكون العلة عند أبي حاتم في غير العلاء هذا، والله أعلم.\nوقال في ترجمته من \" اللسان \": وقال العقيلي بعد تخريجه: منكر ضعيف المتن لا أصل له وأقره الحافظ.\nقلت: وليس في نسختنا من العقيلي قوله: ضعيف المتن، والله أعلم.\nوتوثيق ابن حبان إياه مع قوله فيما نقله الذهبي عنه لا يجوز الاحتجاج به بحال فيه تناقض ظاهر، فلعل التوثيق كان قبل الاطلاع على حقيقة أمره، والله أعلم.\nوقد يؤيده قول الهيثمي في \" المجمع \" (١٠ / ٥٢) بعد أن عزاه للطبراني:\nوفيه العلاء بن عمرو الحنفي وهو مجمع على ضعفه.\nالثانية: يحيى بن يزيد كذا وقع في هذه الرواية: يزيد، قال الذهبي: (وهو تصحيف، وإنما هو: بريد) .\nقلت: وكذلك وقع في \" الضعفاء \" للعقيلى و\" المعرفة \" للحاكم وهكذا أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ١٢ / ١٣١) وروى عن ابن معين","vol":"1","page":295},{"text":"أنه قال: ضعيف، وعن ابن نمير قال: ما يسوى تمرة؟ وعن أبي زرعة: منكر الحديث وعن أبيه قال: ضعيف الحديث ليس بالمتروك يكتب حديثه قال في \" اللسان \":\nوذكره الساجي والعقيلي وابن الجارود في الضعفاء، وقد تابعه عند الحاكم محمد بن الفضل وهو متهم كما سبق في الحديث (٢٦) ثم قال الحاكم: حديث يحيى ابن يزيد عن ابن جريج صحيح، فتعقبه الذهبي بقوله: بل يحيى ضعفه أحمد وغيره، والعلاء بن عمرو الحنفي ليس بعمدة، وأما محمد بن الفضل فمتهم وأظن الحديث موضوعا، وكذلك تعقبه الحافظ العراقي في \" محجة القرب إلى محبة العرب \" (٥ /١) فقال: قلت: وليس كما قال، بل هو ضعيف لأن يحيى بن يزيد بن أبي بردة ضعيف عندهم، وكذلك راويه عنه: العلاء بن عمرو الحنفي.\nالثالثة: عنعنة ابن جريج فإنه كان مدلسا، قال أحمد:","vol":"1","page":296},{"text":"بعض هذه الأحاديث التي كان يرسلها ابن جريج أحاديث موضوعة، كان ابن جريج لا يبالي من أين يأخذها:\nيعني قوله: أخبرت وحدثت عن فلان كذا في \" الميزان \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٤١) من طريق العقيلي، ثم قال: قال العقيلي: منكر لا أصل له، قال ابن الجوزي: يحيى يروي المقلوبات.\nقال السيوطي في \" اللآليء \" (١ / ٤٤٢): قلت: إنما أورده العقيلي في ترجمة العلاء بن عمرو على أنه من مناكيره، وكذا فعل صاحب \" الميزان \" ثم ذكر توثيق ابن حبان وصالح جزرة للعلاء متغافلا عن قاعدة (الجرح مقدم على التعديل) وعن قول ابن حبان الآخر فيه: لا يحل الاحتجاج به بحال، وعن قول الحافظ العراقي:\nضعيف عندهم، كما تقدم، ثم ذكر تصحيح الحاكم له وما تعقبه الذهبي به، ثم تعقبه السيوطي بقوله: وله شاهد.\nقلت: ولكنه منكر باعتراف السيوطي نفسه فلم يصنع شيئا! وهو الآتي بعده.\nوالحديث أورده شيخ الإسلام ابن تيمية في \" اقتضاء الصراط المستقيم \" (ص","vol":"1","page":297},{"text":"٧٦ - طبعة الخانجي) من طريق العقيلي وأنه قال: لا أصل له وأن ابن الجوزي ذكره في \" الموضوعات \" وأقرهما على ذلك، إلا أنه نقل قبل ذلك عن الحافظ السلفي: هذا حديث حسن، قال شيخ الإسلام: فما أدري أراد (حسن إسناده) على طريقة المحدثين أو (حسن متنه) على الاصطلاح العام.\nقلت: وغالب الظن أنه أراد الثاني وبه جزم في \" الفيض \" لكنه عزاه لابن تيمية مع أن كلامه كما رأيت لا يدل على جزمه بذلك، وعلى كل حال فإني أستبعد جدا أن يستحسن السلفي إسناد هذا الحديث مع أن أحسن أحواله أن يكون ضعيفا جدا، وقد حكم بوضعه غير واحد من الأئمة الذين سبقوه مثل أبي حاتم والعقيلي دون أن\nيخالفهم في ذلك أحد ممن يوثق بعلمه.\nوالشاهد الذي أشار إليه السيوطي فيما سبق هو:\n<span data-type=\"title\" id=toc-165>١٦١ </span>- \" أنا عربي، والقرآن عربي، ولسان أهل الجنة عربي \".\nموضوع.\nأخرجه الطبراني في \" الأوسط \" (٢ / ٢٨٥ / ١ / ٩٣٠١) قال حدثنا مسعدة بن سعد حدثنا إبراهيم بن المنذر حدثنا عبد العزيز بن عمران حدثنا شبل بن العلاء عن أبيه عن جده عن أبي هريرة مرفوعا، وقال: لم يروه عن شبل إلا عبد العزيز ابن عمران.\nوقد ساقه السيوطي في \" اللآليء \" (١ / ٤٤٢) شاهدا للحديث الذي قبله ثم عقبه بقوله: قال الذهبي في \" المغني \": شبل بن العلاء بن عبد الرحمن، قال ابن عدي: له مناكير.\nقلت: وأعله الهيثمي في \" المجمع \" (١٠ / ٥٢ - ٥٣) بالراوي عنه فقال:","vol":"1","page":298},{"text":"وفيه عبد العزيز بن عمران وهو متروك.\nقلت: وقال ابن معين فيه: ليس بثقة، فالحمل في هذا الحديث عليه أولى، ولهذا قال الحافظ العراقي في \" المحجة \" (٥٦ / ١): لكن عبد العزيز بن عمران الزهري متروك قاله النسائي وغيره، وقال البخاري: لا يكتب حديثه، وعلى هذا فلا يصح هذا الحديث وأقره ابن عراق في \" تنزيه الشريعة \" (٢٠٩) .\nومما يدل على بطلان نسبة هذا الحديث إليه ﷺ أن فيه افتخاره ﷺ بعروبته وهذا شيء غريب في الشرع الإسلامي لا يلتئم مع قوله تعالى: ﴿إن أكرمكم عند الله أتقاكم﴾ وقوله ﷺ: \" لا فضل لعربي على عجمي ... إلا بالتقوى \" رواه أحمد (٥ / ٤١١) بسند صحيح كما قال ابن تيمية في \" الاقتضاء \" (ص ٦٩) ولا مع نهيه ﷺ عن الافتخار بالآباء وهو قوله ﷺ: \" إن الله ﷿ أذهب عنكم عبية الجاهلية وفخرها بالآباء، الناس بنوآدم، وآدم من تراب، مؤمن تقي وفاجر شقي، لينتهين أقوام يفتخرون برجال إنما هم فحم من فحم جهنم، أو ليكونن أهون على الله من الجعلان التي تدفع النتن بأفواها \".\nرواه أبو داود والترمذي وحسنه وصححه ابن تيمية (ص ٣٥، ٦٩) وهو مخرج في \" غاية المرام \" (٣١٢) .","vol":"1","page":299},{"text":"فإذا كانت هذه توجيهاته ﷺ لأمته فكيف يعقل أن يخالفهم إلى ما نهاهم عنه؟ !\nومن أحاديث ابن عمران هذه التي تدل على حاله! الحديث الآتي وهو:\n<span data-type=\"title\" id=toc-166>١٦٢ </span>- \" لما تجلى الله للجبل - يعني جبل الطور - طارت لعظمته ستة جبال فوقعت ثلاثة في المدينة، وثلاثة بمكة، بالمدينة أحد وورقان ورضوى، ووقع بمكة حراء وثبير وثور \".\nموضوع.\nرواه المحاملي في \" الأمالي \" (١ / ١٧٢ / ١)، ومن طريقه الخطيب في \" التاريخ \" (١٠ / ٤٤٠ - ٤٤١) وابن الأعرابي في \" معجمه \" (١٦٦ / ٢) وابن أبي حاتم في \" تفسيره \" من طريق عبد العزيز بن عمران عن معاوية بن عبد الله عن الجلد بن أيوب عن معاوية بن قرة عن أنس مرفوعا، وقال الحافظ ابن كثير في \" تفسيره \" (٢ / ٢٤٥): وهذا حديث غريب بل منكر.\nقلت: ولم يبين علته، وهي من عبد العزيز بن عمران فإنه غير ثقة كما تقدم في الحديث الذي قبله، وفي ترجمته ساق له الذهبي هذا الحديث والجلد بن أيوب قال الدارقطني: متروك.\nثم وجدت الحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ١٢٠) من طريق الخطيب وقال: قال ابن حبان: موضوع، وعبد العزيز متروك يروي المناكير عن المشاهير، وتعقبه السيوطي (١ / ٢٤) بما لا يجدي، كما هي عادته.","vol":"1","page":300},{"text":"<span data-type=\"title\" id=toc-167>١٦٣ </span>- \" إذا ذلت العرب ذل الإسلام \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٣٤٠)، وكذا أبو يعلى في \" مسنده \" (٣ / ٤٠٢ / ١٨٨١) عن منصور بن أبي مزاحم حدثنا محمد بن الخطاب البصري عن علي ابن زيد عن محمد بن المنكدر عن جابر مرفوعا، وذكره ابن أبي حاتم في \" العلل \" (٢ / ٣٧٦) فقال: سألت أبي عن حديث رواه منصور بن أبي مزاحم فذكره قال: فسمعت أبي يقول: هذا حديث باطل ليس له أصل.\nقلت: وله علتان:\nالأولى: محمد بن الخطاب فإنه مجهول الحال، قال ابن أبي حاتم في \" الجرح \" (٣ / ٢ / ٢٤٦): سألت أبي عنه؟ فقال: لا أعرفه، وفي \" الميزان \"، وقال الأزدي: منكر الحديث، ثم ساق له هذا الحديث، يشير بذلك إلى أنه منكر، وأقره الحافظ في \" اللسان \" وزاد عليه أن ابن الخطاب هذا ذكره ابن حبان في \" الثقات \" (٩ / ١٣٩) .\nقلت: وتوثيق ابن حبان لا يعتمد عليه كما سبق التنبيه عليه مرارا وبخاصة إذا خولف! .\nالأخرى: علي بن زيد وهو ابن جدعان ضعيف وقد مضى.\nوأما قول الهيثمي في \" المجمع \" (١٠ / ٥٣): رواه أبو يعلى، وفيه محمد بن الخطاب البصري ضعفه الأزدي وغيره، ووثقه ابن حبان، وبقية رجاله رجال الصحيح.","vol":"1","page":301},{"text":"فهذا من أوهامه ﵀ لأن ابن جدعان ليس من رجال الصحيح، ثم هو ضعيف كما تقدم، ومنه تعلم خطأ قول المناوي في \" فيض القدير \": قال العراقي في \" القرب \": صحيح، ثم نقل ما ذكرت عن الهيثمي آنفا ثم قال: ورمز المصنف لضعفه باطل ... يعني أنه صحيح، ثم ناقض نفسه بنفسه في شرحه الآخر \" التيسير \" فقال: قال العراقي: صحيح وفيه ما فيه! واغتر بذلك السيد رشيد رضا فقال في مجلة \" المنار \" (١٧ / ٩٢٠): رواه أبو يعلى بسند صحيح.\nثم رأيت الحافظ العراقي يقول في \" محجة القرب في فضل العرب \" (٥ / ٢ - ٥ / ١) بعد أن ساق الحديث من طريق أبي يعلى عن منصور به: ومحمد بن الخطاب بن جبير بن حية تقدم الكلام عليه في الباب الذي قبله، وعلي بن زيد بن جدعان مختلف فيه، وقد أخرج له مسلم في المتابعات والشواهد، وذكر في الباب المشار إليه أن محمد بن الخطاب زالت جهالة عينه برواية جماعة عنه ذكرهم، ولا يخفى أن زوال جهالة العين لا يلزم منه زوال جهالة الحال، وعلى هذا فكلام الحافظ المذكور يدل على أن الحديث ضعيف عنده للعلتين اللتين ذكرهما، فهذا التحقيق الذي ذكرته أنا يجعلني أشك في التصحيح الذي نقله المناوي عن العراقي، والحق أنه ضعيف كما رمز له السيوطي، ولولا أن في معناه ما يدل على بطلانه لاقتصرنا على تضعيفه، ذلك لأن الإسلام لا يرتبط عزه بالعرب فقط بل قد يعزه الله بغيرهم من المؤمنين كما وقع ذلك زمن الدولة العثمانية لا سيما في أو ائل أمرها فقد أعز الله بهم الإسلام حتى امتد سلطانه إلى أو اسط أو ربا، ثم لما أخذوا","vol":"1","page":302},{"text":"يحيدون عن الشريعة إلى القوانين الأو ربية (يستبدلون الأدنى بالذي هو خير) تقلص سلطانهم عن تلك البلاد وغيرها حتى لقد زال عن بلادهم! فلم يبق فيها من المظاهر التي تدل على إسلامهم إلا الشيء اليسير! فذل بذلك المسلمون جميعا بعد عزهم ودخل الكفار بلادهم واستذلوهم إلا قليلا منها، وهذه وإن سلمت من استعمارهم إياها ظاهرا فهي تستعمرها بالخفاء تحت ستار المشاريع الكثيرة كالاقتصاد ونحوه! فثبت أن الإسلام يعز ويذل بعز أهله وذله سواء كانوا عربا أو عجما، \" ولا فضل لعربي على عجمي إلا بالتقوى \"، فاللهم أعز المسلمين وألهمهم الرجوع إلى كتابك وسنة نبيك حتى تعز بهم الإسلام.\nبيد أن ذلك لا ينافي أن يكون جنس العرب أفضل من جنس سائر الأمم، بل هذا هو الذي أؤمن به وأعتقده وأدين الله به - وإن كنت ألبانيا فإني مسلم ولله الحمد - ذلك لأن ما ذكرته من أفضلية جنس العرب هو الذي عليه أهل السنة والجماعة، ويدل عليه مجموعة من الأحاديث الواردة في هذا الباب منها قوله ﷺ: \" إن الله اصطفى من ولد إبراهيم واصطفى من ولد إسماعيل بني كنانة، واصطفى من بني كنانة قريشا، واصطفى من قريش بني هاشم واصطفاني من بني هاشم \".\nرواه أحمد (٤ / ١٠٧) والترمذي (٤ / ٣٩٢) وصححه وأصله في \" صحيح مسلم \" (٧ / ٤٨) وكذا البخاري في \" التاريخ الصغير \" (ص ٦) من حديث واثلة بن الأسقع، وله شاهد عن العباس بن عبد المطلب، عند الترمذي وصححه، وأحمد، وآخر عن ابن عمر عند الحاكم (٤ / ٨٦) وصححه.","vol":"1","page":303},{"text":"ولكن هذا ينبغي ألا يحمل العربي على الافتخار بجنسه، لأنه من أمور الجاهلية التي أبطلها نبينا محمد العربي ﷺ على ما سبق بيانه، كما ينبغي أن لا نجهل السبب الذي به استحق العرب الأفضلية، وهو ما اختصوا به في عقولهم وألسنتهم وأخلاقهم وأعمالهم، الأمر الذي أهلهم لأن يكونوا حملة الدعوة الإسلامية إلى الأمم الأخرى، فإنه إذا عرف العربي هذا وحافظ عليه أمكنه أن يكون مثل سلفه عضوا صالحا في حمل الدعوة الإسلامية، أما إذا هو تجرد من ذلك فليس له من الفضل شيء، بل الأعجمي الذي تخلق بالأخلاق الإسلامية هو خير منه دون شك ولا ريب، إذ الفضل الحقيقي إنما هو اتباع ما بعث به محمد ﷺ من الإيمان والعلم، فكل من كان فيه أمكن، كان أفضل، والفضل إنما هو بالأسماء المحددة في الكتاب والسنة مثل الإسلام والإيمان والبر والتقوى والعلم، والعمل الصالح والإحسان ونحوذلك، لا بمجرد كون الإنسان عربيا أو أعجميا، كما قال شيخ الإسلام ابن تيمية ﵀، وإلى هذا أشار ﷺ بقوله: \" من بطأ به عمله لم يسرع به نسبه \" رواه مسلم، ولهذا قال الشاعر العربي:\nلسنا وإن أحسابنا كرمت * * * يوما على الأحساب نتكل\nنبني كما كانت أو ائلنا * * * تبني ونفعل مثل ما فعلوا\nوجملة القول: إن فضل العرب إنما هو لمزايا تحققت فيهم فإذا ذهبت بسبب إهمالهم لإسلامهم ذهب فضلهم، ومن أخذ بها من الأعاجم كان خيرا منهم، \" لا فضل لعربي على أعجمي إلا بالتقوى \"، ومن هنا يظهر ضلال من يدعوإلى العروبة وهو لا يتصف بشيء من خصائصها المفضلة، بل هو أو ربي قلبا وقالبا!","vol":"1","page":304},{"text":"<span data-type=\"title\" id=toc-168>١٦٤ </span>- \" المدبر لا يباع ولا يوهب، وهو حر من الثلث \".\nموضوع.\nأخرجه الدارقطني (ص ٣٨٤) والبيهقي (١٠ / ٣١٤) عن عبيدة بن حسان عن أيوب عن نافع عن ابن عمر مرفوعا، وقال الدارقطني: لم يسنده غير عبيدة بن حسان وهو ضعيف، وإنما هو عن ابن عمر موقوف من قوله.\nقلت: وعبيدة هذا بالفتح، قال أبو حاتم: منكر الحديث، وقال ابن حبان (٢ /١٨٩): يروي الموضوعات عن الثقات.\nقلت: وهذا منها بلا شك فقد صح أنه ﷺ باع المدبر، فقال جابر ﵁: إن رجلا من الأنصار أعتق غلاما له عن دبر لم يكن له مال غيره، فبلغ ذلك النبي ﷺ، فقال: من يشتريه مني؟ فاشتراه نعيم بن عبد الله بثمان مئة درهم، فدفع إليه، رواه البخاري (٥ / ٢٥) ومسلم (٥ /٩٧) وغيرهما، وهو مخرج في \" الإرواء \" (١٢٨٨)، والحديث روى منه ابن ماجه (٢ / ١٠٤) والعقيلي (٢٩٧) والدارقطني والبيهقي من طريق علي بن ظبيان عن عبيد الله نافع عن ابن عمر مرفوعا بلفظ: \" المدبر من الثلث \"، وقال ابن ماجه:","vol":"1","page":305},{"text":"سمعت ابن أبي شيبة يقول: هذا خطأ، قال ابن ماجه: ليس له أصل.\nقلت: يعني مرفوعا وقال العقيلي: لا يعرف إلا به، يعني علي بن ظبيان، قال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث، وقال ابن أبي حاتم في \" العلل \" (٢ / ٤٣٢): سئل أبو زرعة عن حديث رواه علي بن ظبيان عن عبيد الله قلت: فذكره، فقال أبو زرعة: هذا حديث باطل وامتنع من قراءته، ثم أشار ابن أبي حاتم إلى أنه من قول ابن عمر موقوفا عليه ولهذا قال ابن الملقن في \" الخلاصة \" (١٧٩ / ١): وأطبق الحفاظ على أن الصحيح رواية الوقف.\nورواه أبو داود في \" المراسيل \" (٣٥١) عن أبي قلابة مرسلا، ومع إرساله فيه عمر بن هشام القبطي، مجهول.\nومنه يتبين خطأ السيوطي في إيراده الحديث في \" الجامع \" بلفظيه! .\n<span data-type=\"title\" id=toc-169>١٦٥ </span>- \" كلوا التين، فلوقلت: إن فاكهة نزلت من الجنة بلا عجم لقلت: هي التين، وإنه يذهب بالبواسير، وينفع من النقرس \".\nضعيف.\nذكره السيوطي في \" الجامع \" برواية ابن السني وأبي نعيم والديلمي في \" مسند الفردوس \" (٦ / ٤٧) بدون سند عن أبي ذر، وقال شارحه المناوي:","vol":"1","page":306},{"text":"رووه كلهم من حديث يحيى بن أبي كثير عن الثقة عن أبي ذر.\nقلت: فالإسناد ضعيف لجهالة هذا الذي قيل فيه الثقة! فإن هذا التوثيق غيرمقبول عند علماء الحديث حتى ولوكان الموثق إماما جليلا كالشافعي وأحمد حتى يتبين اسم الموثق، فينظر هل هو ثقة اتفاقا أم فيه خلاف، وعلى الثاني ينظر ما هو الراجح أتوثيقه أم تضعيفه؟ وهذا من دقيق نظر المحدثين ﵃ وشدة تحريهم في رواية الحديث عنه ﷺ، ولهذا قال العلامة ابن القيم في \" زاد المعاد \" (٣ / ٢١٤) بعد أن ذكر الحديث: وفي ثبوته نظر.\nقلت: ويغلب على الظن أن هذا الحديث موضوع فإنه ليس عليه نور النبوة، وقد قال الشيخ العجلوني في \" الكشف \" (١ / ٤٢٣): جميع ما ورد في الفاكهة من الأحاديث موضوع، كأنه يعني في فضلها، ثم رأيت الحافظ ابن حجر عزاه في \" تخريج أحاديث الكشاف \" (٤ / ١٨٦) لأبي نعيم في الطب والثعلبي من حديث أبي ذر وقال: وفي إسناده من لا يعرف.\n<span data-type=\"title\" id=toc-170>١٦٦ </span>- \" إن أهل البيت ليقل طعمهم فتستنير بيوتهم \".\nموضوع.\nرواه ابن أبي الدنيا في \" كتاب الجوع \" (٥ / ١) والعقيلي في \" الضعفاء \" (٢٢٢) وعنه ابن الجوزي في \" الموضوعات \" (٣ / ٣٥) وابن عدي (٨٩ / ١) والطبراني في \" الأوسط \" (٢ / ١٥ / ٥٢٩٨) من طريق عبد الله بن المطلب العجلي عن الحسن بن ذكوان عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا، وقال الطبراني:","vol":"1","page":307},{"text":"لم يروه عن الحسن إلا عبد الله بن المطلب.\nقلت: أورده الذهبي في \" الضعفاء \" وقال: لا يعرف.\nوقال ابن الجوزي: لا يصح، قال العقيلي: عبد الله بن المطلب مجهول، وحديثه منكر غير محفوظ، وقال أحمد: الحسن بن ذكوان أحاديثه أباطيل، وأقره السيوطي في \" اللآليء \" (٢ / ٢٥٣) ومع هذا فقد أورده في \" الجامع الصغير \" من رواية الطبراني في \" الأوسط \" عن أبي هريرة، والطريق هو هو! كما رأيت.\nوالحديث ذكره ابن أبي حاتم في \" العلل \" (٢ / ٥) من هذا الوجه وقال: سألت أبي عنه؟ قال: هذا حديث كذب، وعبد الله بن المطلب مجهول، وقال الذهبي في \" الميزان \": إنه خبر منكر، وأقره الحافظ في \" اللسان \".\n<span data-type=\"title\" id=toc-171>١٦٧ </span>- \" البطيخ قبل الطعام يغسل البطن غسلا، ويذهب بالداء أصلا \".\nموضوع.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٢ / ٢٨٢ و١٠ / ٢٨٧ - المصورة)، والذهبي في ترجمة أحمد بن يعقوب بن عبد الجبار الجرجاني حدثنا الفضل بن صالح ابن عبيد حدثنا أبو اليمان حدثنا شعيب عن الزهري حدثني أبو بكر بن عبد الرحمن عن أبيه عن بعض عمات النبي ﷺ مرفوعا، وفيه قصة للزهري مع عبد الملك، وقال ابن عساكر:","vol":"1","page":308},{"text":"شاذ لا يصح، وقال المناوي عقبه في \" التيسير \": بل لا يصح أصلا وبينه في \" الفيض \"، فقال فيه مع شذوذه أحمد بن يعقوب بن عبد الجبار الجرجاني، قال البيهقي: روى أحاديث موضوعة لا أستحل رواية شيء منها ومنها هذا الخبر، وقال الحاكم: أحمد هذا يضع الحديث كاشفته وفضحته.\nقلت: وهذا نقله عن \" الميزان \"! ووافقه الحافظ في \" اللسان \" بل إن السيوطي نفسه قد أورد هذا الحديث في \" ذيل الأحاديث الموضوعة \" (ص ١٣٦ / ٦٤٥ - بترقيمي) وأعله بما تقدم عن ابن عساكر والذهبي (ص ١٣٦) ووافقه ابن عراق (٣٣١ / ١) ومع ذلك شان به \" الجامع الصغير \"!\nفائدة: قال الحافظ السخاوي في \" المقاصد \" وتبعه جماعة: صنف أبو عمر النوقاني في فضائل البطيخ جزءا، وأحاديثه باطلة.\nوقد ساق بعضها السيوطي في \" الذيل \" ولوائح الوضع عليها ظاهرة جدا.\n<span data-type=\"title\" id=toc-172>١٦٨ </span>- \" بركة الطعام الوضوء قبله وبعده \".\nضعيف.\nأخرجه الطيالسي في \" مسنده \" (٦٥٥): حدثنا قيس عن أبي هاشم عن زاذان عن سلمان قال: في التوراة أن بركة الطعام الوضوء قبله، فذكرت ذلك للنبي ﷺ قال: فذكره.\nوأخرجه أبو داود (٣٧٦١) والترمذي (١ / ٣٢٩) وعنه البغوي في \" شرح\nالسنة \" (٣ / ١٨٧ / ١) والحاكم (٤ / ١٠٦ - ١٠٧) وأحمد (٥ / ٤٤١) من طرق عن قيس بن الربيع به، وقال أبو داود:","vol":"1","page":309},{"text":"وهو ضعيف، وقال الترمذي: لا نعرف هذا الحديث إلا من حديث قيس بن الربيع، وقيس يضعف في الحديث.\nوقال الحاكم: تفرد به قيس بن الربيع عن أبي هاشم، وانفراده على علو محله أكثر من أن يمكن تركه في هذا الكتاب، وتعقبه الذهبي بقوله: قلت: مع ضعف قيس فيه إرسال.\nقلت: ولم يتبين لي الإرسال الذي أشار إليه، فإن قيسا قد صرح بالتحديث عن أبي هاشم، وهذا من الرواة عن زاذان، وقيل لابن معين: ما تقول في زاذان؟ روى عن سلمان؟ قال: نعم روى عن سلمان وغيره، وهو ثبت في سلمان.\nفعلة الحديث قيس هذا وبه أعله كل من ذكرنا وغيرهم، ففي \" تهذيب السنن \" لابن القيم (٥ / ٢٩٧ / ٢٩٨) أن مهنا سأل الإمام أحمد عن هذا الحديث فقال: هو منكر ما حدث به إلا قيس بن الربيع.\nوالحديث أورده ابن أبي حاتم في \" العلل \" (٢ / ١٠) فقال: سألت أبي عنه؟\nفقال: هذا حديث منكر، لوكان هذا الحديث صحيحا، كان حديثا ويشبه هذا الحديث أحاديث أبي خالد الواسطي عمرو بن خالد، عنده من هذا النحوأحاديث موضوعة عن أبي هاشم.\nقلت: وعمرو بن خالد هذا كذاب فإن كان الحديث حديثه فهو موضوع، والله أعلم.","vol":"1","page":310},{"text":"وأما قول المنذري في \" الترغيب \" (٣ / ١٢٩) بعد أن ساق كلام الترمذي في قيس ابن الربيع: قيس بن الربيع صدوق وفيه كلام لسوء حفظه لا يخرج الإسناد عن حد الحسن.\nقلت: وهذا كلام مردود بشهادة أولئك الفحول من الأئمة الذين خرجوه وضعفوه فهم أدري بالحديث وأعلم من المنذري، والمنذري يميل إلى التساهل في التصحيح والتحسين، وهو يشبه في هذا ابن حبان والحاكم من القدامى، والسيوطي ونحوه من المتأخرين، وفي الباب حديث آخر ولكنه منكر، تقدم برقم (١١٧)، ثم قال المنذري: وقد كان سفيان يكره الوضوء قبل الطعام، قال البيهقي: وكذلك مالك ابن أنس كرهه، وكذلك صاحبنا الشافعي استحب تركه، واحتج بالحديث، يعني حديث ابن عباس قال: كنا عند النبي ﷺ فأتى الخلاء ثم إنه رجع فأتي بالطعام، فقيل: ألا تتوضأ؟ قال: \" لم أصل فأتوضأ \".\nرواه مسلم وأبو داود والترمذي بنحوه إلا أنهما قالا: \" إنما أمرت بالوضوء إذا قمت إلى الصلاة \".\nقلت: فهذا دليل آخر على ضعف الحديث وهو ذهاب هؤلاء الأئمة الفقهاء إلى خلافه ومعهم ظاهر هذا الحديث الصحيح.\nوقد تأول بعضهم الوضوء في هذا الحديث بمعنى غسل اليدين فقط، وهو معنى غير معروف في كلام النبي ﷺ كما ذكر ذلك شيخ الإسلام ابن تيمية في \" الفتاوى \"","vol":"1","page":311},{"text":"(١ / ٥٦) فلوصح هذا الحديث لكان دليلا ظاهرا على استحباب الوضوء قبل الطعام وبعده ولما جاز تأويله.\nهذا، واختلف العلماء في مشروعية غسل اليدين قبل الطعام على قولين، منهم من استحبه، ومنهم من لم يستحبه، ومن هؤلاء سفيان الثوري فقد ذكر أبو داود عنه أنه كان يكره الوضوء قبل الطعام، قال ابن القيم: والقولان هما في مذهب أحمد وغيره، والصحيح أنه لا يستحب.\nقلت: وينبغي تقييد هذا بما إذا لم يكن على اليدين من الأوساخ ما يستدعي غسلهما، وإلا فالغسل والحالة هذه لا مسوغ للتوقف عن القول بمشروعيته، وعليه يحمل ما رواه الخلال عن أبي بكر المروذي قال: رأيت أبا عبد الله يعني الإمام أحمد يغسل يديه قبل الطعام وبعده، وإن كان على وضوء.\nوالخلاصة أن الغسل المذكور ليس من الأمور التعبدية، لعدم صحة الحديث به، بل هو معقول المعنى، فحيث وجد المعنى شرع وإلا فلا.\n<span data-type=\"title\" id=toc-173>١٦٩ </span>- \" إن لكل شيء قلبا، وإن قلب القرآن يس، من قرأها فكأنما قرأ القرآن عشر مرات \".\nموضوع.\nأخرجه الترمذي (٤ / ٤٦) والدارمي (٢ / ٤٥٦) من طريق حميد بن عبد الرحمن عن الحسن بن صالح عن هارون أبي محمد عن مقاتل بن حيان عن قتادة عن أنس مرفوعا وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه وهارون أبو محمد مجهول، وفي الباب عن أبي بكر الصديق ولا يصح، وإسناده ضعيف وفي الباب عن أبي هريرة.","vol":"1","page":312},{"text":"قلت: كذا في نسختنا من الترمذي حسن غريب، ونقل المنذري في \" الترغيب \" (٢ /٣٢٢) والحافظ ابن كثير في \" تفسيره \" (٣ / ٥٦٣) والحافظ في \" التهذيب \" أنه قال: حديث غريب ليس في نقلهم عنه أنه حسنه، ولعله الصواب فإن الحديث ضعيف ظاهر الضعف بل هو موضوع من أجل هارون، فقد قال الحافظ الذهبي في ترجمته\nبعد أن نقل عن الترمذي تجهيله إياه: قلت: أنا أتهمه بما رواه القضاعي في \" شهابه \": ثم ساق له هذا الحديث، قلت: هو فيه برقم (١٠٣٥) .\nوفي \" العلل \" (٢ / ٥٥ - ٥٦) لابن أبي حاتم: سألت أبي عن هذا الحديث؟ فقال: مقاتل هذا، هو مقاتل بن سليمان، رأيت هذا الحديث في أول كتاب وضعه مقاتل بن سليمان وهو حديث باطل لا أصل له.\nقلت: كذا جزم أبو حاتم - وهو الإمام الحجة - أن مقاتلا المذكور في الإسناد هو ابن سليمان مع أنه وقع عندي الترمذي والدارمي مقاتل بن حيان كما رأيت، فلعله خطأ من بعض الرواة، ويؤيده أن الحديث رواه القضاعي كما سبق وكذا أبو الفتح الأزدي من طريق حميد الرؤاسي بسنده المتقدم عن مقاتل عن قتادة به، كذا قال:\nعن مقاتل، لم ينسبه فظن بعض الرواة أنه ابن حيان فنسبه إليه، من هؤلاء الأزدي نفسه فإنه ذكر عن وكيع أنه قال في مقاتل بن حيان: ينسب إلى الكذب قال الذهبي:\nكذا قال أبو الفتح وأحسبه التبس عليه مقاتل بن حيان بمقاتل بن سليمان فابن حيان صدوق قوي الحديث، والذي كذبه وكيع هو ابن سليمان، ثم قال أبو الفتح (قلت: فساق إسناد الحديث كما ذكرت آنفا) فتعقبه الذهبي بقوله: قلت: الظاهر أنه مقاتل بن سليمان.","vol":"1","page":313},{"text":"قلت: وإذا ثبت أنه ابن سليمان كما استظهره الذهبي وجزم به أبو حاتم فالحديث موضوع قطعا لأنه أعني ابن سليمان كذاب كما قال وكيع وغيره.\nثم اعلم أن حديث أبي بكر الذي أشار إليه الترمذي وضعفه لم أقف على متنه وأما حديث أبي هريرة فقال الحافظ ابن كثير: منظور فيه ثم قال: قال أبو بكر البزار حدثنا عبد الرحمن بن الفضل حدثنا زيد بن الحباب حدثنا حميد المكي مولى آل علقمة عن عطاء بن أبي رباح عن أبي هريرة مرفوعا به دون قوله: \" من قرأها ... \" ثم قال البزار: لا نعلم رواه إلا زيد عن حميد.\nقلت: وحميد هذا مجهول كما قال الحافظ في \" التقريب \" وعبد الرحمن بن الفضل شيخ البزار لم أعرفه، وحديثه في \" كشف الأستار \" برقم (٢٣٠٤) .\nوالحديث مما شان به السيوطي \" جامعه \" وكذا الشيخ الصابوني \" مختصره \" ٣ /١٥٤) الذي زعم أنه لا يذكر فيه إلا الصحيح من الحديث! وهيهات فإنه مجرد ادعاء! .\n<span data-type=\"title\" id=toc-174>١٧٠ </span>- \" إن آدم ﷺ لما أهبطه الله تعالى إلى الأرض قالت الملائكة: أي رب ﴿أتجعل فيها من يفسد فيها ويسفك الدماء، ونحن نسبح بحمدك ونقدس لك؟ قال: إني أعلم ما لا تعلمون﴾ قالوا: ربنا نحن أطوع لك من بني آدم، قال الله تعالى للملائكة: هلموا ملكين من الملائكة، حتى يهبط بهما الأرض، فننظر كيف يعملان؟ قالوا: ربنا! هاروت وماروت، فأهبطا إلى الأرض، ومثلت لهما الزهرة امرأة من أحسن البشر فجاءتهما فسألاها نفسها فقالت: لا والله حتى تكلما","vol":"1","page":314},{"text":"بهذه الكلمة من الإشراك، فقالا: والله لا نشرك بالله، فذهبت عنهما ثم رجعت بصبي تحمله فسألاها نفسها قالت: لا والله حتى تقتلا هذا الصبي، فقالا: والله لا نقتله أبدا، فذهبت ثم رجعت بقدح خمر، فسألاها نفسها، قالت: لا والله حتى تشربا هذا الخمر، فشربا فسكرا، فوقعا عليها، وقتلا الصبى، فلما أفاقا، قالت المرأة: والله ما تركتما شيئا مما أبيتما علي إلا قد فعلتما حين سكرتما، فخيرا بين عذاب الدنيا والآخرة، فاختارا عذاب الدنيا \".\nباطل مرفوعا.\nأخرجه ابن حبان (٧١٧ - موارد) وأحمد (٢ / ١٣٤ ورقم ٦١٧٨ - طبع شاكر) وعبد بن حميد في \" المنتخب \" (ق ٨٦ / ١) وابن أبي الدنيا في \" العقوبات \" (ق ٧٥ / ٢) والبزار (٢٩٣٨ - الكشف) وابن السني في \" عمل اليوم والليلة \" (٦٥١) من طريق زهير بن محمد عن موسى بن جبير عن نافع مولى ابن عمر عن\nعبد الله بن عمر أنه سمع نبي الله ﷺ يقول: فذكره.\nوقال البزار: رواه بعضهم عن نافع عن ابن عمر موقوفا وإنما أتى رفع هذا عندي من زهير لأنه لم يكن بالحافظ.\nقلت: والموقوف صحيح كما يأتي وقال الحافظ ابن كثير في تفسيره \" (١ / ٢٥٤): وهذا حديث غريب من هذا الوجه، ورجاله كلهم ثقات من رجال \" الصحيحين \" إلا موسى بن جبير هذا هو الأنصاري.... ذكره ابن أبي حاتم في \" كتاب الجرح والتعديل \" (٤ / ١ / ١٣٩) ولم يحك فيه شيئا من هذا ولا هذا، فهو مستور الحال، وقد تفرد به عن نافع.","vol":"1","page":315},{"text":"وذكره ابن حبان في \" الثقات \" (٧ / ٤٥١) ولكنه قال: وكان يخطيء ويخالف.\nقلت: واغتر به الهيثمي فقال في \" المجمع \" (٥ / ٦٨) بعد ما عزى الحديث لأحمد والبزار: ورجاله رجال الصحيح خلا موسى بن جبير وهو ثقة.\nقلت: لو أن ابن حبان أورده في كتابه ساكتا عليه كما هو غالب عادته لما جاز الاعتماد عليه لما عرف عنه من التساهل في التوثيق فكيف وهو قد وصفه بقوله:\nيخطيء ويخالف وليت شعري من كان هذا وصفه فكيف يكون ثقة ويخرج حديثه في \" الصحيح \"؟ ! .\nقلت: ولذلك قال الحافظ ابن حجر في موسى هذا: إنه مستور، ثم إن الراوي عنه زهير بن محمد وإن كان من رجال \" الصحيحين \" ففي حفظه كلام كثير ضعفه من أجله جماعة، وقد عرفت آنفا قول البزار فيه أنه لم يكن بالحافظ.\nوقال أبو حاتم في \" الجرح والتعديل \" (١ / ٢ / ٥٩٠): محله الصدق، وفي حفظه سوء، وكان حديثه بالشام أنكر من حديثه بالعراق لسوء حفظه، فما حدث من كتبه فهو صالح، وما حدث من حفظه ففيه أغاليط.\nقلت: ومن أين لنا أن نعلم إذا كان حدث بهذا الحديث من كتابه، أو من حفظه؟ !\nففي هذه الحالة يتوقف عن قبول حديثه، هذا إن سلم من شيخه المستور، وقد تابعه مستور مثله، أخرجه ابن منده كما في ابن كثير من طريق سعيد بن سلمة حدثنا موسى ابن سرجس عن نافع به بطوله.\nسكت عن علته ابن كثير ولكنه قال:","vol":"1","page":316},{"text":"غريب، أي ضعيف، وفي \" التقريب \" موسى بن سرجس مستور.\nقلت: ولا يبعد أن يكون هو الأول، اختلف الرواة في اسم أبيه، فسماه بعضهم جبيرا، وبعضهم سرجسا، وكلاهما حجازي، والله أعلم.\nثم قال الحافظ ابن كثير: وأقرب ما يكون في هذا أنه من رواية عبد الله بن عمر عن كعب الأحبار، لا عن النبي ﷺ، كما قال عبد الرزاق في \" تفسيره \": عن الثوري عن موسى بن عقبة عن سالم عن ابن عمر عن كعب الأحبار قال: ذكرت الملائكة أعمال بني آدم وما يأتون من الذنوب فقيل لهم: اختاروا منكم اثنين، فاختاروا هاروت وماروت ... إلخ، رواه ابن جرير من طريقين عن عبد الرزاق به، ورواه ابن أبي حاتم عن أحمد بن عصام عن مؤمل عن سفيان الثوري به، ورواه ابن جرير أيضا حدثني المثنى أخبرنا المعلى وهو ابن أسد أخبرنا عبد العزيز بن المختار عن موسى بن عقبة حدثني سالم أنه سمع عبد الله يحدث عن كعب الأحبار فذكره، فهذا أصح وأثبت إلى عبد الله بن عمر من الإسنادين المتقدمين، وسالم أثبت في أبيه من مولاه نافع، فدار الحديث ورجع إلى نقل كعب الأحبار عن كتب بني إسرائيل، وعلق عليه الشيخ رشيد رضا ﵀ بقوله:","vol":"1","page":317},{"text":"من المحقق أن هذه القصة لم تذكر في كتبهم المقدسة، فإن لم تكن وضعت في زمن روايتها فهي في كتبهم الخرافية، ورحم الله ابن كثير الذي بين لنا أن الحكاية خرافة إسرائيلية وأن الحديث المرفوع لا يثبت.\nقلت: وقد استنكره جماعة من الأئمة المتقدمين، فقد روى حنبل الحديث من طريق أحمد ثم قال: قال أبو عبد الله (يعني الإمام أحمد): هذا منكر، وإنما يروى عن كعب، ذكره في \" منتخب ابن قدامة \" (١١ / ٢١٣)، وقال ابن أبي حاتم في \" العلل \" (٢ / ٦٩ - ٧٠): سألت أبي عن هذا الحديث؟ فقال: هذا حديث منكر.\nقلت: ومما يؤيد بطلان رفع الحديث من طريق ابن عمر أن سعيد بن جبير ومجاهدا روياه عن ابن عمر موقوفا عليه كما في \" الدر المنثور \" للسيوطي (١ / ٩٧ - ٩٨) وقال ابن كثير في طريق مجاهد: وهذا إسناد جيد إلى عبد الله بن عمر، ثم هو - والله أعلم - من رواية ابن عمر عن كعب كما تقدم بيانه من رواية سالم عن أبيه، ومن ذلك أن فيه وصف الملكين بأنهما عصيا الله ﵎ بأنواع من المعاصي على خلاف وصف الله تعالى لعموم ملائكته في قوله ﷿: ﴿لا يعصون الله ما أمرهم ويفعلون ما يؤمرون﴾ .\nوقد رويت فتنة الملكين في أحاديث أخرى ثلاثة، سيأتي الكلام عليها في المجلد الثاني رقم (٩١٠ و٩١٢ و٩١٣) إن شاء الله تعالى.","vol":"1","page":318},{"text":"<span data-type=\"title\" id=toc-175>١٧١ </span>- \" من ولد له مولود، فسماه محمدا تبركا به، كان هو ومولوده في الجنة \".\nموضوع.\nرواه ابن بكير في \" فضل من اسمه أحمد ومحمد \" (ق ٥٨ / ١) ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (١ / ١٥٧) حدثنا حامد بن حماد بن المبارك العسكري حدثنا إسحاق بن يسار أبو يعقوب النصيبي حدثنا حجاج بن المنهال حدثنا حماد بن سلمة عن برد بن سنان عن مكحول عن أبي أمامة مرفوعا، وقال ابن الجوزي: في إسناده من تكلم فيه، ولم يزد، وتعقبه السيوطي في \" اللآليء \" (١ / ١٠٦) بقوله: قلت: هذا أمثل حديث ورد في الباب، وإسناده حسن، ومكحول من علماء التابعين وفقهائهم وثقه غير واحد، واحتج به مسلم في \" صحيحه \"، وروى له البخاري في \" الأدب \"، والأربعة، وثقه ابن معين والنسائي، وضعفه ابن المديني وقال أبو حاتم: ليس بالمتين، وقال مرة:\nكان صدوقا، وقال أبو زرعة: لا بأس به، والله أعلم.\nقلت: لقد أبعد السيوطي عفا الله عنه النجعة فأخذ يتكلم على بعض رجال السند موهما أنهم موضع النظر منه، مع أن علة الحديث ممن دونهم، ألا وهو حامد بن حماد العسكري شيخ ابن بكير قال الذهبي في \" الميزان \": روى عن إسحاق بن يسار النصيبي خبرا موضوعا هو آفته، ثم ساق له هذا.\nووافقه الحافظ ابن حجر في \" اللسان \".\nولذلك قال المحقق ابن القيم:","vol":"1","page":319},{"text":"إنه حديث باطل، كما نقله الشيخ القاري في \" موضوعاته \" عنه، (ص ١٠٩) وأقره.\nوغفل عن هذا التحقيق المناوي فأقر تحت الحديث الآتي (٤٣٧) السيوطي على تحسينه فلا تغتر به، ثم وجدت ابن عراق قد تعقب السيوطي في \" تنزيه الشريعة \" (٨٢ / ١) بمثل ما تعقبته به، إلا أنه زاد فقال: لكن وجدت له طريقا أخرى أخرجها ابن بكير أيضا والله أعلم.\nقلت: وسكت عليه! وفيه ثلاثة لم أجد من ذكرهم، فأحدهم آفته.\n<span data-type=\"title\" id=toc-176>١٧٢ </span>- \" قال الله لداود: يا داود ابن لي في الأرض بيتا، فبنى داود بيتا لنفسه قبل البيت الذي أمر به، فأوحى الله إليه: يا داود بنيت بيتك قبل بيتي؟ قال: أي رب هكذا قلت فيما قضيت: من ملك استأثر، ثم أخذ في بناء المسجد، فلما تم سور الحائط سقط، فشكا ذلك إلى الله، فأوحى الله إليه أنه لا يصح أن تبني لي بيتا! قال: أي رب ولم؟ قال: لما جرى على يديك من الدماء، قال: أي رب أولم يكن ذلك في هو اك؟ قال: بلى ولكنهم عبادي وإمائي وأنا أرحمهم، فشق ذلك عليه فأوحى الله إليه: لا تحزن فإني سأقضى بناءه على يد ابنك سليمان ... \".\nباطل موضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٥ / ١٢) و\" مسند الشاميين \" (ص ٦٢ و٩٩ - المصورة)، وابن حبان في \" الضعفاء \" (٢ / ٣٠٠) وعنه","vol":"1","page":320},{"text":"ابن الجوزي في \" الموضوعات \" (١ / ٢٠٠)، عن محمد بن أيوب بن سويد حدثنا أبي حدثنا إبراهيم ابن أبي عبلة عن أبي الزاهرية عن رافع بن عمير مرفوعا، وقال ابن الجوزي:\nموضوع، محال، تتنزه الأنبياء عن مثله ويقبح أن يقال: أبيح له قتل قوم أو أمر بذلك، ثم أبعد بذلك عن الرضا، كيف وقد قال تعالى في حق العصاة: ﴿ولا تأخذكم بهما رأفة في دين الله﴾ قال ابن حبان: ومحمد بن أيوب يروي الموضوعات وأقره السيوطي في \" اللآلئ \" (١ / ١٧٠) وقال: قلت: أخرجه الطبراني وابن مردويه في \" التفسير \" وقد وافق صاحب \" الميزان \" على أنه موضوع، قال أبو زرعة: محمد بن أيوب رأيته قد أدخل في كتب أبيه أشياء موضوعة.\nوقال ابن حبان، كان يضع الحديث، والموضوع منه قصة داود، وأما سؤال سليمان الخصال الثلاث فورد من طرق أخرى.\nقلت: وقد حذفت السؤال منه وأشرت إليه بالنقط (...) لأنه صحيح من حديث عبد الله بن عمرو، وقد صححه جمع كما هو مبين في \" التعليق الرغيب \" (٢ /١٣٧)، وراجع تعليقي على \" صحيح ابن خزيمة \" (٢ / ٢٨٨ / ١٣٣٤)، وقد أورده بتمامه الهيثمي (٤ / ٧ - ٨) وقال: رواه الطبراني في \" الكبير \" وفيه محمد ابن أيوب ابن سويد الرملي وهو متهم بالوضع.","vol":"1","page":321},{"text":"<span data-type=\"title\" id=toc-177>١٧٣ </span>- \" فكرة ساعة خير من عبادة ستين سنة \".\nموضوع.\nأخرجه أبو الشيخ في \" العظمة \" (١ / ٢٩٧ / ٤٢) وعنه ابن الجوزي في \" الموضوعات \" (٣ / ١٤٤) من طريق عثمان بن عبد الله القرشي حدثنا إسحاق بن نجيح الملطي حدثنا عطاء الخراساني عن أبي هريرة مرفوعا، وقال: عثمان وشيخه كذابان، وتعقبه السيوطي في \" اللآليء \" (٢ / ٢٢٧) بقوله: قلت:\nاقتصر العراقي في \" تخريج الإحياء \" على تضعيفه، وله شاهد.\nقلت: ثم ساق من رواية الديلمي وهذا في \" مسنده \" (٢ / ٤٦) بسنده إلى سعيد ابن ميسرة سمعت أنس بن مالك يقول: تفكر ساعة في اختلاف الليل والنهار خير من عبادة ألف سنة.\nقلت: هذا مع كونه موقوفا ومغايرا للفظ الحديث فهو موضوع أيضا، سعيد بن ميسرة قال الذهبي: مظلم الأمر، وقال ابن حبان: يروي الموضوعات، وقال الحاكم:\nروى عن أنس موضوعات، وكذبه يحيى القطان.\nقلت: فمثله لا يستشهد به ولا كرامة! ولذلك فقد أساء بذكره في \" جامعه \".","vol":"1","page":322},{"text":"<span data-type=\"title\" id=toc-178>١٧٤ </span>- \" إذا بنى الرجل المسلم سبعة أو تسعة أذرع، ناداه مناد من السماء: أين تذهب يا أفسق الفاسقين؟! \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٣ / ٧٥) من طريق الطبراني قال: حدثنا علي بن سعيد الرازي قال: حدثنا الربيع بن سليمان الجيزي قال: حدثنا الوليد بن موسى الدمشقي قال: حدثنا الأوزاعي عن يحيى بن أبي كثير عن الحسن عن أنس","vol":"1","page":322},{"text":"مرفوعا وقال: غريب من حديث الحسن ويحيى والأوزاعي، تفرد به الوليد بن موسى القرشي وهو ضعيف ليس كالوليد بن موسى الدمشقي.\nقلت: وابن موسى هذا القرشي قال الذهبي في \" الميزان \": قال الدارقطني: منكر الحديث، وقواه أبو حاتم، وقال غيره: متروك، ووهاه العقيلي وابن حبان، وله حديث موضوع.\nقلت: ولعله يشير إلى هذا الحديث فإنه ظاهر الوضع لأن الارتفاع بالبناء القدر المذكور في هذا الحديث ليس ذنبا بله كبيرة حتى يحكم على فاعله بأنه أفسق الفاسقين، فقاتل الله الوضاعين ما أقل حياءهم وأجرأهم على النار.\nوالحديث أورده السيوطي في \" الجامع الصغير \" بهذا اللفظ وبلفظ: \" من بنى فوق عشرة أذرع ناداه مناد من السماء: يا عدوالله إلى أين تريد \"، وقال: رواه الطبراني عن أنس، أما شارحه المناوي فقال: أغفل المصنف من خرجه، وعزاه في \" الدرر \" إلى الطبراني عن أنس، وفيه","vol":"1","page":323},{"text":"الربيع بن سليمان الجيزي أورده الذهبي في \" ذيل الضعفاء \" وقال: كان فقيها دينا لم يتقن السماع من ابن وهب.\nقلت: تعصيب الجناية بالجيزي مع أن فوقه من هو أشد ضعفا منه ليس من الإنصاف في شيء ألا وهو الوليد بن موسى القرشي فقد عرفت مما سبق أنه متهم، ثم إن الحسن هو البصري وهو على جلالة قدره مدلس ولم يصرح بسماعه من أنس فهو منقطع.\nثم إن الحديث لم يورده الهيثمي في \" المجمع \" وإنما أورد فيه (٤ / ٧٠) ما نصه: وعن أنس بن مالك أن رسول الله ﷺ مر ببنية قبة لرجل من الأنصار فقال: \" ما هذه \"؟ قالوا: قبة، فقال النبي ﷺ:\n\" كل بناء، وأشار بيده على رأسه أكبر من هذا فهو وبال على صاحبه يوم القيامة \"، رواه الطبراني في \" الأوسط \" ورجاله ثقات.\nقلت: هذا رواه أبو داود في \" سننه \" (٣ / ٣٤٧ و٣٤٨) بنحوه من طريق آخر تبين فيما بعد أنه جيد، كما قال الحافظ العراقي، فنقلته إلى \" الصحيحة \" (٨٨٣٠) .\n<span data-type=\"title\" id=toc-179>١٧٥ </span>- \" من بنى بناء فوق ما يكفيه كلف يوم القيامة بحمله على عاتقه \".\nباطل.\nأخرجه الطبراني (٣ / ٧١ / ٢) وابن عدي (٣٣٣ / ١ - ٢) وأبو نعيم (٨ / ٢٤٦) من طريق المسيب بن واضح حدثنا يوسف عن سفيان الثوري عن سلمة بن كهيل عن أبي عبيدة عن عبد الله بن مسعود مرفوعا، وقال أبو نعيم وابن عدي: غريب من حديث الثوري تفرد به المسيب عن يوسف، ثم رواه أبو نعيم (٨ / ٢٥٢) من طريق محمد يعني ابن المسيب حدثنا عبد الله بن خبيق حدثنا يوسف بن أسباط به.","vol":"1","page":324},{"text":"قلت: وهذا سند ضعيف من أجل يوسف بن أسباط قال أبو حاتم: كان رجلا عابدا، دفن كتبه، وهو يغلط كثيرا، وهو رجل صالح، لا يحتج به، كما في \" الجرح \" (٤ / ٢ / ٤١٨)، والحديث أورده السيوطي في \" الجامع \" والهيثمي في \" المجمع \" (٤ / ٧٠) وقال: رواه الطبراني في \" الكبير \"، وفيه المسيب بن واضح وثقه النسائي وضعفه جماعة.\nقلت: قد تابعه عبد الله بن خبيق كما سبق، فعلة الحديث من شيخهما ابن أسباط، ثم إن له علة أخرى هي الانقطاع بين أبي عبيدة وأبيه عبد الله بن مسعود فإنه لم يسمع منه وأشار لهذا الحافظ العراقي فقال في \" تخريج الإحياء \" (٤ / ٢٠٤):\nرواه الطبراني من حديث ابن مسعود بإسناد فيه لين وانقطاع، والحديث قال الذهبي في ترجمة المسيب: وهذا حديث منكر، وقال ابن أبي حاتم في \" العلل \" (٢ / ١١٥ و١١٦): سألت أبي عن حديث رواه المسيب بن واضح عن يوسف بن أسباط..\nقلت: فذكره، قال: قال أبي: هذا حديث باطل لا أصل له بهذا الإسناد.\n<span data-type=\"title\" id=toc-180>١٧٦ </span>- \" لا تسقوني حلب امرأة \".\nمنكر.\nأخرجه وكيع في \" الزهد \" (٣ / ٤٩٤ / ٤٠٨) حدثنا قيس بن الربيع عن امرئ القيس عن عاصم بن بحير عن ابن أبي الشيخ المحاربي قال: أتانا رسول الله ﷺ فقال: \" نصركم الله يا معشر محارب! لا تسقوني ... \".","vol":"1","page":325},{"text":"وأخرجه ابن سعد في \" الطبقات \" (٦ / ٤٣) من طريقين آخرين عن قيس بن الربيع به، وزاد أحدهما: قال قيس بن الربيع: فرأيت امرأ القيس إذا أتى بشيراز (كذا) قال: حلاب امرأة هذا؟ .\nقلت: وهذا إسناد ضعيف مظلم، ابن أبي الشيخ لا يعرف إلا في هذا الحديث بهذا الإسناد، أورده ابن الأثير وغيره هكذا في الصحابة.\nوعاصم بن بحير - بالحاء المهملة مكبرا أو مصغرا - كما في\" الإكمال \" وغيره ولم أجد له ترجمة، وامرؤ القيس، أورده في \" الميزان \" بروايته هذه عن عاصم وقال: قال الأزدي: حدث بخبر منكر لا يصح، وكذا في \" اللسان \".\nوقيس بن الربيع، قال الحافظ في \" التقريب \": صدوق، تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه فحدث به.\nقلت: فلا يبعد أن يكون هذا الحديث بهذا الإسناد المظلم مما أدخله عليه ابنه والله أعلم.\n<span data-type=\"title\" id=toc-181>١٧٧ </span>- \" من بنى بنيانا في غير ظلم ولا اعتداء، أو غرس غرسا في غير ظلم ولا اعتداء كان أجره جاريا ما انتفع به أحد من خلق الرحمن ﵎ \".\nضعيف.\nأخرجه أحمد (٣ / ٤٣٨) والطحاوي في \" المشكل \" (١ / ٤١٦ - ٤١٧) والطبراني في \" المعجم الكبير \" (٢٠ / ١٨٧ / رقم ٤١٠ و٤١١) من طريق زبان بن فائد عن سهل بن معاذ الجهني عن أبيه مرفوعا.","vol":"1","page":326},{"text":"وهذا ضعيف من أجل زبان فإنه ضعيف الحديث مع صلاحه وعبادته كما قال الحافظ في \" التقريب \"، والحديث قال في \" المجمع \" (٤ / ٧٠): رواه أحمد والطبراني في \" الكبير \" وفيه زبان بن فائد ضعفه أحمد وغيره، ووثقه أبو حاتم.\n<span data-type=\"title\" id=toc-182>١٧٨ </span>- \" من عير أخاه بذنب لم يمت حتى يعمله \".\nموضوع.\nأخرجه الترمذي (٣ / ٣١٨) وابن أبي الدنيا في \" ذم الغيبة \" وابن عدي (٢٩٦ / ٢) والخطيب في \" تاريخه \" (٢ / ٣٣٩ - ٣٤٠) من طريق محمد بن الحسن بن أبي يزيد الهمداني عن ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل مرفوعا، وقال الترمذي: هذا حديث حسن غريب، وليس إسناده بمتصل، وخالد بن معدان لم يدرك معاذ بن جبل.\nقلت: أنى له الحسن إذن؟ ! فإنه مع هذا الانقطاع فيه محمد بن الحسن هذا، كذبه ابن معين وأبو داود كما في \" الميزان \" ثم ساق له هذا الحديث، ولهذا أورده الصغاني في \" الموضوعات \" (ص ٦) ومن قبله ابن الجوزي (٣ / ٨٢) ذكره من طريق ابن أبى الدنيا ثم قال: لا يصح محمد بن الحسن كذاب، وتعقبه السيوطي في \" اللآليء \" (٢ / ٢٩٣) بقوله: قلت: أخرجه الترمذي وقال: هذا حديث حسن غريب، وله شاهد.\nقلت: ثم ذكر الشاهد وهو من طريق الحسن قال:","vol":"1","page":327},{"text":"كانوا يقولون: \" من رمى أخاه بذنب تاب إلى الله منه، لم يمت حتى يبتليه الله به \"، وهو مع أنه ليس مرفوعا\nإليه ﷺ، فإن في سنده صالح بن بشير المري، وهو ضعيف كما في \" التقريب \" فلا يصح شاهدا لضعفه وعدم رفعه، وقد رواه عبد الله بن أحمد في \" زوائد الزهد \" (ص ٢٨١) قال أخبرت عن سيار حدثنا صالح المري قال: سمعت الحسن يقول: فذكره، وله شاهد آخر مرفوع ولكنه ضعيف فانظر أجوبة ابن حجر على\nالقزويني مع مقدمتي لها المنشورة في آخر \" المشكاة \" بتحقيقنا (ج ٣ ص ح) .\n<span data-type=\"title\" id=toc-183>١٧٩ </span>- \" الدعاء سلاح المؤمن، وعماد الدين، ونور السموات والأرض \".\nموضوع.\nأخرجه أبو يعلى (٤٣٩) وابن عدي (٢٩٦ / ٢) والحاكم (١ / ٤٩٢) والقضاعي (٤ / ٢ / ١) من طريق الحسن بن حماد الضبي حدثنا محمد بن الحسن بن الزبير الهمداني حدثنا جعفر بن محمد بن علي بن الحسين عن أبيه عن جده عن علي ﵁ مرفوعا، وقال الحاكم: هذا حديث صحيح فإن محمد بن الحسن هذا هو التل وهو صدوق في الكوفيين ووافقه الذهبي وهذا منه خطأ فاحش لأمرين:\nالأول: أن فيه انقطاعا كما ذكره الذهبي نفسه في \" الميزان \" بين علي بن الحسين وجده علي بن أبي طالب.\nالآخر: أن محمد بن الحسن الهمداني هذا ليس هو التل الصدوق كما قال الحاكم، وإنما هو محمد بن الحسن بن أبي يزيد الهمداني الكذاب المذكور في","vol":"1","page":328},{"text":"الحديث المتقدم ويدل على هذا أمور:\n١ - أن الذهبي نفسه أورد الحديث في ترجمته بعد أن نقل تكذيبه عن ابن معين وغيره، وكذلك أورده ابن عدي في ترجمته، فإيراد السيوطي الحديث في \" الجامع \" خطأ.\n٢ - أن الحديث ذكره الهيثمي في \" المجمع \" (١٠ / ١٤٧) وقال: رواه أبو يعلى وفيه محمد بن الحسن بن أبي يزيد وهو متروك.\n٣ - أن محمد بن الحسن التل لم يذكر في شيوخه جعفر بن محمد، وإنما ذكر هذا في شيوخ محمد بن الحسن الهمداني.\n٤ - أن التل لم ينسب إلى همدان، وإنما نسب إليها ابن أبي يزيد، فالظاهر أن لفظة (الزبير) تحرفت على بعض الرواة في \" المستدرك \" من (أبي يزيد)، وبناء عليه ذهب الحاكم إلى أنه التل فأخطأ والله أعلم.\nوالجملة الأولى من الحديث وردت من كلام الفضيل بن عياض، رواه السلفي في \" الطيوريات \" (٦٤ / ١)، ورويت في حديث آخر لا يصح وهو:\n<span data-type=\"title\" id=toc-184>١٨٠ </span>- \" ألا أدلكم على ما ينجيكم من عدوكم ويدر لكم أرزاقكم؟ تدعون الله ليلكم ونهاركم، فإن الدعاء سلاح المؤمن \".\nضعيف.\nرواه أبو يعلى (٣ / ٣٤٦ / ١٨١٢) من طريق سلام بن سليم عن محمد بن أبي حميد عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا.\nوقال الهيثمي في \" مجمع الزوائد \" (١٠ / ١٤٧): رواه أبو يعلى من حديث جابر بن عبد الله وفيه محمد بن أبي حميد وهو ضعيف.\nوأما قول الشيخ العجلوني في \" الكشف \" (١ / ٤٠٣) عقب الحديث المتقدم","vol":"1","page":329},{"text":"وقول الهيثمي هذا: وقال ابن الغرس: قال شيخنا: صحيح، فلعله أراد باعتبار انجباره فتدبر.\nقلت: قد علمت أن الحديث الذي قبله موضوع فلا تأثير له في تقوية هذا الحديث الضعيف، كما هو مقرر في علم المصطلح.\nعلى أن له علة أخرى تبينت لي بعد أن وقفت على إسناده في \" مسند أبي يعلى \"، فإنه قال: حدثنا أبو الربيع حدثنا سلام يعني ابن سليم عن محمد بن أبي حميد عن محمد بن المنكدر عن جابر بن عبد الله به.\nقلت: سلام هذا هو الطويل المدني، وهو متروك متهم بالوضع فإعلال الحديث به أولى من إعلاله بمحمد بن أبي حميد وقد مضى له حديث موضوع برقم (٥٨) وآخر ضعيف توبع عليه برقم (٢٦) فالحديث موضوع أيضا كالذي قبله، وليس ضعيفا فقط كما كنا عللناه بابن أبي حميد من قبل بناء على عبارة الهيثمي فتنبه.\n<span data-type=\"title\" id=toc-185>١٨١ </span>- \" إن الرزق لا تنقصه المعصية ولا تزيده الحسنة، وترك الدعاء معصية \".\nموضوع.\nأخرجه الطبراني في \" الصغير \" (ص ١٤٧) وابن عدي في \" الكامل \" (١١ / ٢) من طريق إسماعيل بن يحيى التيمي عن مسعر بن كدام عن عطية عن أبي سعيد مرفوعا.\nوهذا إسناد موضوع، إسماعيل هذا كذاب كما قال أبو علي النيسابوري والدارقطني والحاكم، وقال ابن عدي: عامة ما يرويه بواطيل، وعطية العوفي ضعيف وقد مضى له حديث رقم (٢٤) .","vol":"1","page":330},{"text":"وقال المناوي في \" شرح الجامع \": قال الهيثمي: وفيه عطية العوفي ضعيف، قال السخاوي: سنده ضعيف.\nوقد ذهلوا جميعا عن علة الحديث الحقيقية، وإلا لما جاز تعصيب الجناية برأس عطية دون إسماعيل الكذاب! ولعله لذلك أورده السيوطي في \" الجامع \".\nثم إن مما يدل على بطلان الحديث قوله ﷺ: \" من أحب أن يبسط له في رزقه وأن ينسأ له في أثره فليصل رحمه \"، رواه الشيخان وغيرهما، وهو مخرج في \" صحيح أبي داود \" (١٤٨٦) .\nفهذا يدل على أن الحسنة سبب في زيادة الرزق كما أنها سبب في إطالة العمر، ولا تعارض عند التحقيق بين هذا وبين قوله تعالى ﴿فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون﴾ ولبسط هذا موضع آخر.\n<span data-type=\"title\" id=toc-186>١٨٢ </span>- \" خيركم المدافع عن عشيرته ما لم يأثم \".\nموضوع.\nأخرجه أبو داود (رقم ٥١٢٠) من طريق أيوب بن سويد عن أسامة بن زيد أنه سمع سعيد بن المسيب يحدث عن سراقة بن مالك بن جعشم المدلجي قال: خطبنا رسول الله ﷺ فقال: فذكره.\nقلت: وهذا سند ضعيف جدا من أجل أيوب بن سويد ضعفه أحمد وأبو داود وغيرهما.\nوقال النسائي: ليس بثقة، وقال ابن أبي حاتم في \" العلل \" (٢ / ٢٣١):\nسمعت أبي قال: أول ما أنكرنا على أيوب بن سويد حديث أسامة بن زيد عن","vol":"1","page":331},{"text":"سعيد بن المسيب عن سراقة بن مالك (فذكر هذا الحديث)، وما أعلم أسامة روى عن سعيد بن المسيب شيئا، وقال في موضع آخر (٢ / ٢٠٩): قال أبي: كنت أسمع منذ حين يذكر عن يحيى بن معين أنه سئل عن أيوب بن سويد فقال: ليس بشيء، وسعيد بن المسيب عن سراقة لا يجيء، وهذا حديث موضوع، بابه حديث الواقدي.\nوالحديث أعله المنذري في \" مختصر السنن \" (٨ / ١٨) بأيوب بن سويد، وبالانقطاع بين سعيد بن المسيب وسراقة، وذهل المناوي في \" شرح الجامع الصغير \" عن الانقطاع فأعله بأيوب فقط؟\nوأورده الهيثمي في \" المجمع \" (٨ / ١١٠) من حديث خالد بن عبد الله بن حرملة المدلجي ثم قال: رواه الطبراني وفيه من لم أعرفهم.\nوالذي تقتضيه الصناعة الحديثية أن الحديث ضعيف جدا، لولا حكم أبي حاتم بوضعه فإنه إمام حجة، والله أعلم.\n<span data-type=\"title\" id=toc-187>١٨٣ </span>- \" لا صلاة لجار المسجد إلا في المسجد \".\nضعيف.\nأخرجه الدارقطني (ص ١٦١) والحاكم (١ / ٢٤٦) والبيهقي (٣ / ٥٧) من طريق سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا، سكت عنه الحاكم! وقال البيهقي: وهو ضعيف.\nقلت: وعلته سليمان هذا فإنه ضعيف جدا، قال ابن معين: ليس بشيء.","vol":"1","page":332},{"text":"وقال البخاري: منكر الحديث، قال الذهبي: قال البخاري: من قلت فيه منكر الحديث فلا تحل رواية حديثه.\nثم أخرجه الدارقطني من طريق محمد بن سكين الشقري المؤذن، أنبأنا عبد الله بن بكير الغنوي، عن محمد بن سوقة عن محمد بن المنكدر عن جابر مرفوعا به، وفي لفظ عنده: \" لا صلاة لمن سمع النداء ثم لم يأت إلا من علة \".\nوهذا سند ضعيف من أجل محمد بن سكين، أورده ابن أبي حاتم في \" الجرح والتعديل \" (٣ / ٢ / ٢٨٣) وساق له هذا الحديث باللفظ الثاني ثم قال: سمعت أبي يقول: هو مجهول، والحديث منكر، وقال الذهبي في \" الميزان \": لا يعرف وخبره منكر، ثم ساق له هذا الحديث باللفظ الأول، ثم قال: قال الدارقطني:\nهو ضعيف.\nورواه أحمد في \" مسائل ابنه صالح \" (ص ٥٦) بسند صحيح عن أبي حيان التيمي عن أبيه عن علي به موقوفا عليه، وزاد قيل: ومن جار المسجد؟ قال: \" من سمع النداء \"، ثم رواه من طريق أبي إسحاق عن الحارث عنه دون الزيادة.\nوالحديث أخرجه العقيلي في \" الضعفاء \" من هذا الوجه باللفظ الثاني ثم قال:\nوهذا يروى من وجه آخر صالح.\nقلت: يشير إلى حديث ابن عباس مرفوعا:","vol":"1","page":333},{"text":"\" من سمع النداء فلم يأته فلا صلاة له إلا من عذر \".\nأخرجه أبو داود وابن ماجه والدارقطني والحاكم والبيهقي، وسند ابن ماجه وغيره صحيح، وقد صححه النووي والعسقلاني والذهبي ومن قبلهم الحاكم، وهو مخرج تخريجا دقيقا في \" الإرواء \" (٥٥١) .\nوأما قول مؤلف كتاب \" التاج الجامع للأصول \" (١ / ٢٦٨): رواه أبو داود وابن ماجه بسند ضعيف.\nفمن تخليطاته وأخطائه الكثيرة التي بينتها في \" نقد التاج \" (رقم ١٨٠)، ثم إن الحديث بلفظه الأول أورده الصغاني في \" الأحاديث الموضوعة \" (ص ٦) وكذا ابن الجوزي أورده في \" الموضوعات \" (٢ / ٩٣) من طريق صالح كاتب الليث: حدثنا عمر بن راشد عن ابن أبي ذئب عن الزهري عن عروة عن عائشة مرفوعا به، وقال: قال ابن حبان: عمر لا يحل ذكره إلا بالقدح، وتعقبه السيوطي في \" اللآليء \" (٢ / ١٦) بقوله: قلت: قد وثقه العجلي وغيره، وروى له الترمذي وابن ماجه، وله طرق أخر عن جابر وأبي هريرة وعلي.\nثم ذكر ما تقدم من حديث جابر وأبي هريرة، وأما حديث علي فموقوف أخرجه البيهقي وأحمد كما تقدم من طريق أبي حيان عن أبيه عن علي موقوفا.\nوهذا سند ضعيف أيضا والد أبي حيان اسمه سعيد بن حيان، قال الذهبي: لا يكاد يعرف، وقال ابن القطان: إنه مجهول.","vol":"1","page":334},{"text":"مع أن ابن حبان والعجلي وثقاه!\nفكأنهما لم يعتدا بتوثيقها، كما فعل الذهبي في \" الميزان \" على ما بينته في \" تيسير الانتفاع \" نفعنا الله به وإياك.\nتنبيه: عمر بن راشد الذي طعن فيه ابن حبان ووثقه العجلي هو أبو حفص اليمامي ومن طبقته راوآخر، وهو عمر بن راشد الجاري المصري، وأنا أرجح أنه راوي الحديث لأمرين، الأول: أن راويه عنه صالح كاتب الليث مصري، والآخر: أن شيخه فيه ابن أبي ذئب، وهذا ذكروه في شيوخه لا في شيوخ اليمامي، فإذا صح هذا فهو أشد ضعفا من الأول فإنه متفق على تضعيفه، وقال الدارقطني: كان يتهم بوضع الحديث على الثقات.\nولكن مجيء الحديث من الطرق التي أوردنا يخرجه عن كونه موضوعا إلى درجة الضعيف وأما قول المناوي: ومن شواهده حديث الشيخين: \" من سمع النداء فلم يجب فلا صلاة له إلا من عذر \"، ففيه نظر من وجهين: الأول: أنه لا يصلح شاهدا لحديث الباب لأنه أخص منه فإنه يفيد أن جار المسجد ينبغي أن يصلي في مسجده الذي هو جاره فإن صلى في غيره فلا صلاة له وهذا ما لا يفيده الشاهد المذكور كما لا يخفى، وهذا فرق جوهري بين الحديث الضعيف والحديث الصحيح.\nالآخر: أن عزو الحديث للشيخين خطأ بين كما يشعر به تخريجنا المتقدم له.","vol":"1","page":335},{"text":"وبالجملة فالحديث بلفظه الأول ضعيف لا حجة فيه، وبلفظه الثاني صحيح لشاهده المتقدم.\n<span data-type=\"title\" id=toc-188>١٨٤ </span>- \" إذا دخلتم على المريض فنفسوا له في أجله فإن ذلك لا يرد شيئا ويطيب نفسه \".\nضعيف جدا.\nأخرجه الترمذي (٣ / ١٧٧) وابن ماجه (١ / ٤٣٩) وابن عدي (٣٢٤ / ٢) من طريق موسى بن محمد بن إبراهيم التيمي عن أبيه عن أبي سعيد الخدري مرفوعا.\nوضعفه الترمذي بقوله: هذا حديث غريب.\nقلت: وعلته موسى هذا وقد أخرج له ابن الجوزي في \" موضوعاته \"، وأقره السيوطي كما تقدم في الحديث (رقم ١١٢)، وقد ساق له الذهبي في ترجمته منكرات هذا أحدها، ونقل المناوي عن النووي أنه قال في \" الأذكار \": إسناده ضعيف، وعن ابن الجوزي قال: حديث لا يصح، وهو في كتابه \" العلل المتناهية \" (٢ /٣٨٨) .\nقلت: وفيه أحاديث هي من حق كتابه الآخر \" الموضوعات \"، وعلى العكس، انظر الحديثين الآتيين بعده.\nوقال الحافظ في \" الفتح \": في سنده لين","vol":"1","page":336},{"text":"وكذا قال في \" بذل الماعون \" (٢ / ٢ من الكراس ١١) .\nقلت: وفي \" العلل \" لابن أبي حاتم (٢ / ٢٤١): سألت أبي عن هذا الحديث؟\nفقال: هذا حديث منكر، كأنه موضوع، وموسى ضعيف الحديث جدا.\n<span data-type=\"title\" id=toc-189>١٨٥ </span>- \" الحمد لله، دفن البنات من المكرمات \".\nموضوع.\nأخرجه يعقوب الفسوي في \" المعرفة \" (٣ / ١٥٩) والطبراني في \" الكبير \" (٣ /١٤٤ / ٢) \" والأوسط \" (١ / ٧٦ / ٢) و\" مسند الشاميين \" (٢٤٠٨) والبزار (٧٩٠ - زوائده) وأبو القاسم المهراني في \" الفوائد المنتخبة \" (٣ / ٢٦ /١) والخطيب في \" تاريخه \" (٥ / ٥٧) والقضاعي في \" مسند الشهاب \" (١٥ /٢) وابن عساكر (١ / ٢١٦ و٨ / ٥٠٣ / ١ و١١ / ٢٦٢ / ١ و١٥ / ١٥٩ / ٢ و١٦ /٢٥ / ٢) من طريق عراك بن خالد بن يزيد عن عثمان بن عطاء عن أبيه عن عكرمة عن ابن عباس قال: لما عزي رسول الله ﷺ على رقية امرأة عثمان ابن عفان قال: فذكره، وقال الطبراني: لا يروى عن النبي ﷺ إلا بهذا الإسناد، وقال المهراني: غريب تفرد به عثمان بن عطاء، وهذا أولى من قول الطبراني المذكور فإنه مردود برواية ابن عدي إياه في \" الكامل \" (٣٠٠ /١) من طريق محمد بن عبد الرحمن بن طلحة القرشي حدثنا عثمان بن عطاء به، وأورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٣٦) وقال: لا يصح، عثمان ضعيف وأبوه رديء الحفظ، وعراك ليس بالقوي، ومحمد","vol":"1","page":337},{"text":"بن عبد الرحمن ضعيف يسرق الحديث، قال: وسمعت شيخنا عبد الوهاب بن الأنماطي الحافظ يحلف بالله ﷿\nأنه ما قال رسول الله ﷺ من هذا شيئا قط، وأقره السيوطي في \" اللآليء \" (٢ / ٤٣٨)، ومع هذا فقد أورده في \" الجامع الصغير \" وتعقبه شارحه المناوي بما ذكرناه من الإقرار، ثم تناقض، فقال في \" التيسير \":\nإسناده ضعيف، والحديث أورده الصغاني أيضا في الموضوعات \" (ص ٨)، وقد روي عن ابن عمر وهو:\n<span data-type=\"title\" id=toc-190>١٨٦ </span>- \" دفن البنات من المكرمات \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٨٠ / ٢) والخطيب (٧ / ٢٩١) عن حميد بن حماد عن مسعر بن كدام عن عبد الله بن دينار عن ابن عمر مرفوعا به.\nقلت: وهذا سند ضعيف حميد بن حماد قال ابن عدي: يحدث عن الثقات بالمناكير والحديث غير محفوظ، وقال أبو داود: ضعيف، وبه أعله ابن الجوزي فأورد الحديث في \" الموضوعات \" (٣ / ٢٣٥) من هذا الوجه ثم قال: لا يصح، حميد يحدث عن الثقات بالمناكير، وأقره السيوطي في \" اللآليء \" كالحديث الذي قبله، ومع هذا أورده أيضا في \" الجامع الصغير \"! وتعقبه المناوي أيضا بما سبق عن ابن عدي وقال:","vol":"1","page":338},{"text":"وحكم ابن الجوزي بوضعه وأقره عليه الذهبي والمؤلف في \" مختصر الموضوعات \".\nثم تناقض المناوي أيضا، فقال: إسناده ضعيف.\n<span data-type=\"title\" id=toc-191>١٨٧ </span>- \" إن الله تعالى ينزل على أهل هذا المسجد - مسجد مكة - في كل يوم وليلة عشرين ومئة رحمة: ستين للطائفين، وأربعين للمصلين، وعشرين للناظرين \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (١ / ١٢٣ / ٢) و\" الكبير \" (١١٤٧٥) ووقع عنده يوسف بن الفيض، وابن عساكر (٩ / ٤٧٦ / ٢) والضياء في \" المنتقى من مسموعاته بمرو\" عن عبد الرحمن بن السفر الدمشقي حدثنا الأوزاعي عن عطاء حدثني ابن عباس مرفوعا، وعزاه السيوطي في \" الجامع الصغير \" للحاكم أيضا في \" الكنى \" وابن عساكر، وقال الطبراني: لم يروه عن الأوزاعي إلا ابن السفر.\nقلت: وهو كذاب يضع الحديث كما يأتي، قال المناوي في \" شرح الجامع \" بعد أن عزاه للخطيب أيضا في \" التاريخ \" والبيهقي في \" الشعب \": ظاهر صنيع المصنف أن ابن عساكر خرجه وسكت عليه، والأمر بخلافه، فإنه أورده في ترجمة عبد الرحمن ابن السفر من حديثه، ونقل عن ابن منده أنه متروك، وتبعه الذهبي، وقال ابن الجوزي في \" العلل المتناهية \" (٢ / ٨٢ - ٨٣):","vol":"1","page":339},{"text":"حديث لا يصح، تفرد به يوسف بن السفر وهو كما قال الدارقطني والنسائي: متروك، وقال الدارقطني:\nيكذب، وابن حبان: لا يحل الاحتجاج به وقال يحيى: ليس بشيء.\nومنه أخذ الهيثمي (٣ / ٢٩٢) قوله بعد ما عزاه الطبراني: فيه يوسف بن السفر وهو متروك.\nقلت: ويقال فيه ابن الفيض وهكذا رواه ابن حبان في \" الضعفاء \" (٣ / ١٣٦ - ١٣٧) وأبو نعيم في \" أخبار أصبهان \" (١ / ١١٦ و٣٠٧)، وقال ابن حبان:\nيوسف بن الفيض يروي عن الأوزاعي المناكير الكثيرة والأوهام الفاحشة، كأنه كان يعملها تعمدا.\nوأورده ابن أبي حاتم في \" العلل \" (١ / ٢٨٧) بسنده هذا وقال: سألت أبي عنه فقال: هذا حديث منكر، ويوسف ضعيف الحديث شبه المتروك، وفيه يقول ابن عدي:\nروى بواطيل، والبيهقي: هو في عداد من يضع الحديث ذكره الذهبي في \" الميزان \" ثم ساق له أحاديث هذا أحدها، وهو عبد الرحمن بن السفر المتقدم في كلام المناوي، قال ابن حجر في ترجمته من \" اللسان \": كذا سماه بعضهم والصواب يوسف ابن السفر متروك، وذكره البخاري فقال: عبد الرحمن بن السفر روى حديثا موضوعا.\nقلت: وكما ذكره البخاري رواه الطبراني في \" الكبير \" (٣ / ١٢٣ / ١)، وعلى","vol":"1","page":340},{"text":"الصواب رواه ابن الأعرابي في \" معجمه \" (١٨٥ / ٢)، ثم رواه من حديث عبد الله ابن عمرو بن العاص موقوفا عليه وفي سنده جعفر بن محمد الأنطاكي، قال الذهبي:\nليس بثقة وله خبر باطل.\nقلت: وسيأتي هذا الخبر بلفظ: \" يبعث معاوية عليه رداء من نور \".\nوأما قول المنذري في \" الترغيب \" (٢ / ١٢١): رواه البيهقي بإسناد حسن فهو فيما أظن من تساهله أو أوهامه، ثم وجدت للحديث طريقا أخرى عن ابن جريج فقال الأزرقي في \" أخبار مكة \" (٢٥٦) حدثني جدي عن سعيد بن سالم وسليم بن مسلم عن ابن جريج به، وهذا إسناد لا بأس به إلى ابن جريج فإن جد الأزرقي ثقة، واسمه أحمد بن محمد بن الوليد، وسعيد بن سالم هو القداح، قال الحافظ في \" التقريب \": صدوق يهم.\nوأما قرينه سليم بن مسلم فهو الخشاب وهو متروك فلا يعتد به والعمدة على القداح، فلولا عنعنة ابن جريج فإنه مدلس، لحكمت على هذا السند بأنه حسن، ولفظ هذه الرواية مثل لفظ حديث الترجمة.\nثم رأيت الحديث رواه الحارث بن أبي أسامة في \" مسنده \" (٩٦ - من زوائده) وابن حبان في \" الضعفاء \" (١ / ٣٢١) وعنه ابن الجوزي، وقال ابن حبان: قد تبرأنا من عهدة سالم، وتابعه إبراهيم بن يزيد الخوزي وهو متروك متهم رواه الأصبهاني في \" الترغيب \" (١ / ٤٤٤) من طريق أخرى عن سعيد به مثله، ثم صدق ظني حين رأيت الحديث في \" شعب الإيمان / الحج \" للبيهقي (ق","vol":"1","page":341},{"text":"٦٦ / ١) رواه من طريق النيسابوري باللفظ الآتي بعده وعلقه من طريق يوسف بن السفر وقال: وهو ضعيف.\nوالحديث في \" المعجم الكبير \" من طريق أخرى فيه كذاب آخر بلفظ مغاير لهذا بعض الشيء وسيأتي إن شاء الله تعالى برقم (٦٢٤٥)، وأما الخطيب فرواه من طريق يوسف هذا في \" الموضح \" (٢ / ٢٥٥) وقال: تفرد به أبو الفيض يوسف بن السفر عن الأوزاعي، ورواه في غيره من طريق آخر بلفظ:\n<span data-type=\"title\" id=toc-192>١٨٨ </span>- \" إن الله تعالى ينزل في كل يوم مئة رحمة: ستين منها على الطائفين بالبيت، وعشرين على أهل مكة، وعشرين على سائر الناس \".\nضعيف.\nأخرجه ابن عدي (٣١٤ / ١) والخطيب في \" تاريخه \" (٦ / ٢٧) والبيهقي (٣ /٤٥٤ - ٤٥٥) من طريق محمد بن معاوية النيسابوري حدثنا محمد بن صفوان عن ابن جريج عن عطاء ابن عباس مرفوعا، وقال ابن عدي: وهذا منكر، وروي عن الأوزاعي عن عطاء عن ابن عباس رواه عنه يوسف بن السفر وهو ضعيف.\nقلت: وابن معاوية هذا قال ابن معين والدارقطني: كذاب، زاد الثاني: يضع الحديث، وساق الذهبي في ترجمته هذا الحديث.","vol":"1","page":342},{"text":"<span data-type=\"title\" id=toc-193>١٨٩ </span>- \" إياكم والجلوس في الشمس فإنها تبلي الثوب وتنتن الريح وتظهر الداء الدفين \".\nموضوع.\nأخرجه الحاكم في \" المستدرك \" (٤ / ٤١١) من طريق محمد بن زياد الطحان حدثنا ميمون بن مهران عن ابن عباس مرفوعا، وسكت عليه الحاكم وتعقبه الذهبي بقوله: قلت: ذا من وضع الطحان.\nقلت: ومع هذا أورده السيوطي في \" الجامع الصغير \" فتعقبه المناوي بكلام الذهبي هذا، ثم قال المناوي: فكان ينبغي للمصنف حذفه.","vol":"1","page":343},{"text":"<span data-type=\"title\" id=toc-194>١٩٠ </span>- \" ما من أحد إلا وفي رأسه عرق من الجذام تنعر، فإذا هاج سلط الله عليه الزكام فلا تداووا له \".\nموضوع.\nأخرجه الحاكم (٤ / ٤١١) وكذا القاسم السرقسطي في \" غريب الحديث \" (٢ / ١٥٤ / ١) من طريق محمد بن يونس القرشي حدثنا بشر بن حجر السلمي، حدثنا فضيل بن عياض عن ليث عن مجاهد عن ابن عباس عن عائشة مرفوعا، وسكت عليه الحاكم، وتعقبه الذهبي بقوله: قلت: كأنه موضوع فالكديمي متهم.\nقلت: وقد أورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٠٥) بإسناده إلى الكديمي به، ثم قال: لا يصح، محمد بن يونس هو الكديمي يضع الحديث.\nوأقره السيوطي في \" اللآليء \" (٢ / ٤٠٢) فإنه لم يتعقبه بشيء إلا أنه ذكر","vol":"1","page":343},{"text":"أن الحاكم أخرجه وأن الذهبي تعقبه بما سبق، ومع هذا أورده في \" الجامع الصغير \"! وبذلك تعقبه المناوي في \" شرحيه \"، وأخرجه الديلمي (٤ / ٢٢) من طريق ابن لال: حدثنا محمد بن أحمد بن منصور حدثنا الحسين بن يوسف الفحام بمصر حدثنا محمد بن سحنون التنوخي حدثنا محمد بن بشر المصري حدثنا أبو معاوية الضرير عن\nالأعمش عن زيد بن وهب عن جرير بن عبد الله رفعه.\nقلت: وهذا المتهم به عندي محمد بن أحمد بن منصور أو شيخه الفحام، فإن هذا لم أعرفه، ويحتمل أنه الحسين بن يوسف الذي قال ابن عساكر: مجهول، والأول قال الذهبي: روى عن أبي حفص الفلاس خبرا باطلا في لعن الرافضة والجهمية، لا يدرى من هو وكذلك الراوي عنه.\n<span data-type=\"title\" id=toc-195>١٩١ </span>- \" الجمعة حج الفقراء، وفي لفظ: المساكين \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٩٠) والقضاعي (رقم ٧٩) وابن عساكر (١١ / ١٣٢) عن ابن عباس باللفظ الأول، وابن زنجويه والقضاعي (٧٨) أيضا باللفظ الثاني أيضا كما في \" الجامع الصغير \" وقال المناوي في شرحه: ورواه الحارث بن أبي أسامة، أخرجوه كلهم من حديث عيسى بن إبراهيم الهاشمي عن مقاتل عن الضحاك عن ابن عباس، قال الحافظ العراقي: سنده ضعيف، وأورده في \" الميزان \" في ترجمة عيسى هذا وقال عن جمع: هو منكر الحديث، متروك.\nوقال السخاوي: مقاتل ضعيف، وكذا الراوي","vol":"1","page":344},{"text":"عنه.\nقلت: هذا الكلام إنما هو على اللفظ الثاني، وأما اللفظ الأول وهو الثاني في ترتيب السيوطي فلم يتكلم عليه المناوي بشيء فلعله اكتفى بذلك إشارة إلى أن طريقهما واحد وهو الظاهر من صنيع \" الكشف \" ولعله تبع فيه أصله \" المقاصد \" فإنه أورده باللفظين ثم قال: وفي سنده مقاتل ضعيف.\nقلت: أما مقاتل فكذاب كما تقدم نقله عن وكيع في الحديث (١٦٨)، وأما الراوي عنه عيسى بن إبراهيم فضعيف جدا، قال البخاري والنسائي: منكر الحديث فما دام أن الحديث من رواية الكذاب فكان اللائق بالسيوطي أن ينزه منه الكتاب! ولهذا ذكره الصغاني في \" الأحاديث الموضوعة \" (ص ٧) ومن قبله ابن الجوزي في\n\" الموضوعات \" وأقره السيوطي نفسه لكن بلفظ آخر، وهو:\n<span data-type=\"title\" id=toc-196>١٩٢ </span>- \" الدجاج غنم فقراء أمتي، والجمعة حج فقرائها \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (٣ / ٨) من رواية ابن حبان في \" المجروحين \" (٣ / ٩٠) من طريق عبد الله بن زيد - محمش - النيسابوري عن هشام ابن عبيد الله الرازي عن ابن أبي ذئب عن نافع عن ابن عمر مرفوعا ثم قال:\nقال ابن حبان: باطل لا أصل له، وهشام لا يحتج به، وقال الدارقطني: هذا كذب، والحمل فيه على محمش كان يضع الحديث.\nوأقره السيوطي في \" اللآليء \" (٢ / ٢٨) فلم يتعقبه بشيء البتة، وأما ابن عراق فتعقبه في \" تنزيه الشريعة \" (٢٣٦ / ٢) بقوله: قلت: اقتصر الحافظ الذهبي في \" طبقات الحفاظ \" على قوله بعد إيراد","vol":"1","page":345},{"text":"الحديث: هذا غير صحيح، والله أعلم.\nقلت: وهذا التعقب لا طائل تحته لسببين، الأول: أن علة الحديث المقتضية لوضعه ظاهرة، وهو كونه من رواية هذا الوضاع، ولا سيما أنه قد صرح الدارقطني بأنه حديث كذب، وابن حبان ببطلانه.\nوالآخر أن قوله: لا يصح، لا ينافي كونه موضوعا بل كثيرا ما تكون هذه اللفظة مرادفة لكلمة موضوع، وهي هنا بهذا المعنى لما سبق، ولأن الذهبي نفسه قد أورد هذا الحديث وحديثا آخر في ترجمة الرازي هذا من رواية ابن حبان عنه ثم قال الذهبي: قلت: كلاهما باطل، ووصف هذا الخبر في \" النبلاء \" (١٠ / ٤٤٧) بأنه:\nلا يحتمل.\nونقل المناوي (٦ / ١٦٣) عنه أنه قال في \" الضعفاء \": إنهما حديثان موضوعان.\nفتبين أن الذهبي من القائلين بوضع الحديث خلافا لما ظنه ابن عراق.\n<span data-type=\"title\" id=toc-197>١٩٣ </span>- \" من سعادة المرء خفة لحيته \".\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (١ / ٣٦٠) والطبراني (٣ / ٢٨٢ / ١) وابن عدي (٣٥٨ / ٢) والخطيب في \" تاريخه \" (١٤ / ٢٩٧) من طريق يوسف بن الغرق عن سكين بن أبي سراج عن المغيرة بن سويد عن ابن عباس مرفوعا، ثم روى الخطيب: عن أبي علي صالح بن محمد: قال بعض الناس: إنما هذا تصحيف إنما هو: \" من سعادة المرء خفة لحييه بذكر الله \"، ثم قال الخطيب:","vol":"1","page":346},{"text":"سكين مجهول منكر الحديث، والمغيرة بن سويد أيضا مجهول، ولا يصح هذا الحديث، ويوسف بن الغرق منكر الحديث، ولا تصح لحيته، ولا لحييه، وقال ابن حبان: سكين يروي الموضوعات عن الأثبات والملزقات عن الثقات، والحديث ذكره الهيثمي في \" المجمع \" (٥ /١٦٤ - ١٦٥) وقال: رواه الطبراني وفيه يوسف بن الغرق قال الأزدي: كذاب، وأورده ابن الجوزي في \" الموضوعات \" (١ / ١٦٦) من هذا الوجه، ثم ساقه من رواية الجوهري من طريق سويد بن سعيد، حدثنا بقية بن الوليد عن أبي الفضل عن مكحول عن ابن عباس مرفوعا بمثله، ومن رواية ابن عدي من طريق أبي داود النخعي عن حطان بن خفاف عن ابن عباس، ومن روايته أيضا (٩٧ / ٢) عن الحسين بن المبارك حدثنا بقية حدثنا ورقاء بن عمر عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا ثم قال ابن الجوزي: لا يصح، المغيرة مجهول، وسكين يروي الموضوعات عن الأثبات، ويوسف كذاب وسويد ضعفه يحيى، وبقية مدلس، وشيخه أبو الفضل هو بحر بن كنيز السقاء ضعيف، فكفاه تدليسا، والنخعي يضع، وورقاء لا يساوي شيئا، والحسين بن المبارك قال ابن عدي: حدث بأسانيد ومتون منكرة.\nقلت: وقال ابن عدي (١٥٣ / ٢) في ترجمة النخعي: هذا مما وضعه هو.\nوتعقب ابن الجوزي السيوطي في \" اللآليء \" (١ / ١٢١) بما ينتج منه أنه وافقه على وضعه، فإنه إنما تعقبه فيما ذكره من الجرح في بعض رواة الحديث فقال:","vol":"1","page":347},{"text":"قلت: المغيرة ذكره ابن بان في \" الثقات \".\nقلت: قد سبق غير مرة أن توثيق ابن حبان وحده لا يعتمد عليه لتساهله فيه ولا سيما عند المخالفة كما هو الأمر هنا فقد سمعت قول الخطيب في المغيرة هذا أنه مجهول، وكذا قال أبو علي النيسابوري فيما نقله الذهبي في \" الميزان \"، ثم هب أنه ثقة فالراوي عنه سكين مجهول أيضا كما تقدم في كلام الخطيب، وقد قال الحافظ العسقلاني في ترجمته من \" اللسان \": قال ابن حبان: يروي الموضوعات، روى عن المغيرة عن ابن عباس رفعه: \" من سعادة المرء خفة لحيته \".\nقلت: فالحديث إذا موضوع من هذا الوجه حتى عند ابن حبان الذي وثق المغيرة فهو إنما يتهم به سكين هذا، فالراوي عنه يوسف الغرق قد تابعه عليه عبد الرحمن بن قيس عند أبي بكر الكلاباذي في \" مفتاح معاني الآثار \" (١٦ / ١ رقم ١٨) .\nثم قال السيوطي: وورقاء هو اليشكري ثقة صدوق عالم روى عنه الأئمة الستة.\nقلت: صدق السيوطي، وأخطأ ابن الجوزي في قوله فيه لا يساوي شيئا، لكن هذا لا ينجي الحديث من الوضع ما دام في الطريق إليه بقية وهو مدلس مشهور، ولا يفرح بتصريحه بالتحديث هنا لأن الراوي عنه الحسين بن المبارك غير ثقة كما يشعر به كلام ابن عدي المتقدم وهو في \" الكامل \" (٩٧ / ٢) وقد سلمه السيوطي، بل قال الذهبي في ترجمته: قال ابن عدي: متهم، ثم ساق له حديثين هذا أحدهما وقال عقبه:","vol":"1","page":348},{"text":"وهو كذب، وأقره الحافظ في \" اللسان \".\nويؤيد ما ذهبت إليه من موافقة السيوطي على وضع هذا الحديث أنه نقل في فتاواه (٢ / ٢٠٥) عن ابن الجوزي أنه أورده في \" الموضوعات \"، ولم يتعقبه بشيء.\nومع هذا أورده في كتابه \" الجامع الصغير \"! فأخطأ وتناقض ولذا تعقبه شارحه المناوي ببعض ما ذكرناه عن ابن الجوزي والذهبي والعسقلاني، والحديث أورده ابن أبي حاتم (٢ / ٢٦٣) من طريق بقية عن أبي الفضل ثم ذكر أنه سأل أباه عنه فقال: هذا حديث موضوع باطل، وذكر ابن قتيبة في \" مختلف الحديث \" (ص ٩٠) عن أصحاب الحديث أنهم قالوا في هذا الحديث: لا أصل له.\n<span data-type=\"title\" id=toc-198>١٩٤ </span>- \" عليكم بهذه الشجرة المباركة زيت الزيتون فتداووا به فإنه مصحة من الباسور \".\nكذب.\nرواه الطبراني في \" الكبير \" (١٧ / ٢٤٧ / ٧٧٤) وعنه أبو نعيم في \" الطب \" (٨٠ / ٢) حدثنا يحيى بن عثمان بن صالح حدثني أبي حدثنا ابن لهيعة عن يزيد بن أبي حبيب عن أبي الخير عن عقبة بن عامر مرفوعا.\nقلت: وهذا إسناد واه، قال الهيثمي في \" المجمع \" (٥ / ١٠٠): رواه الطبراني، وفيه ابن لهيعة، وحديثه حسن، وبقية رجاله رجال الصحيح، ولكن ذكر الذهبي هذا الحديث في ترجمة عثمان بن صالح، ونقل عن أبي حاتم أنه كذب.","vol":"1","page":349},{"text":"قلت: قال ابنه في \" العلل \" (٢ / ٢٧٩): سمعت أبي حدثنا عن يحيى بن عثمان عن أبيه عن ابن لهيعة عن زيد بن أبي حبيب عن أبي الخير عن عقبة مرفوعا بهذا الحديث قال أبي: هذا حديث كذب.\nوأقره الذهبي في \" الميزان \"، وأشار إلى علته فقال: قال أبو زرعة: لم يكن عثمان يعني ابن صالح ممن يكذب، ولكن كان يكتب مع خالد بن نجيح، فبلوا به، كان يملي عليهم ما لم يسمعوا من الشيخ.\nوقال ابن أبي حاتم في ترجمة خالد بن نجيح من \" الجرح والتعديل \" (١ / ٢ /٣٥٥) عن أبيه: كان يصحب عثمان بن صالح المصري وأبا صالح كاتب الليث وابن أبي مريم، وهو كذاب يفتعل الأحاديث ويضعها في كتب ابن أبي مريم وأبي صالح، وهذه الأحاديث التي أنكرت على أبي صالح يتوهم أنها من فعله.\nقلت: فالظاهر أن خالدا هذا هو الذي افتعل هذا الحديث واستطاع أن يوهم عثمان ابن صالح أنه كتبه عن الشيخ، وهو ابن لهيعة، وأما كيف تمكن من ذلك فالله أعلم به، وابن لهيعة ضعيف الحفظ معروف بذلك، ومع هذا لم يحملوا في هذا الحديث عليه كأنهم رأو اأنه مع ضعفه لا يليق به ذلك والله أعلم.\nوقد خفيت علة هذا الحديث على السيوطي فأورده في \" الجامع الصغير \"! .\nفتعقبه المناوي في \" شرحيه \" بتكذيب أبي حاتم المتقدم، وقد ذكره السيوطي من قبل مختصرا بلفظ: \" عليكم بزيت الزيتون فكلوه وادهنوا به، فإنه ينفع من الباسور \"، وقال: رواه ابن السني عن عقبة.","vol":"1","page":350},{"text":"زاد المناوي: ورواه عنه الديلمي أيضا.\nقلت: وسكتا عنه وظني أنه عنده بلفظ حديث الترجمة وإسناده فقد رأيته في \" الفردوس \" (٣ / ٢٧ / ٤٠٥٤) بلفظ حديث الترجمة، ولم أره في \" الغرائب الملتقطة من مسند الفردوس \" لابن حجر العسقلاني، والله أعلم.\n<span data-type=\"title\" id=toc-199>١٩٥ </span>- \" إذا جامع أحدكم زوجته أو جاريته فلا ينظر إلى فرجها فإن ذلك يورث العمى \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٧١) من رواية ابن عدي (٤٤ / ١) عن هشام بن خالد حدثنا بقية عن ابن جريج عن عطاء عن ابن عباس مرفوعا، ثم قال ابن الجوزي: قال ابن حبان: كان بقية يروي عن كذابين ويدلس، وكان له أصحاب يسقطون الضعفاء من حديثه ويسوونه، فيشبه أن يكون هذا من بعض الضعفاء عن ابن جريج ثم دلس عنه، وهذا موضوع.\nقال السيوطي في \" اللآليء \" (٢ / ١٧٠): وكذا نقل ابن أبي حاتم في \" العلل \" عن أبيه، قال الحافظ ابن حجر: لكن ذكر ابن القطان في \" كتاب أحكام النظر \" أن بقي بن مخلد رواه عن هشام بن خالد عن بقية قال: حدثنا ابن جريج، فما بقي فيه إلا التسوية، قال: وقد خالف ابن الجوزي ابن الصلاح فقال: إنه جيد الإسناد، انتهى.\nوالحديث أخرجه البيهقي في \" سننه \" من الطريقين التي عنعن فيها بقية والتي صرح فيها بالتحديث، والله","vol":"1","page":351},{"text":"أعلم.\nقلت: وكذلك رواه ابن عساكر (١٣ / ٢٩٥ / ٢) وكذا ابن أبي حاتم (٢ / ٢٩٥) عن أبيه عن هشام عن بقية حدثنا ابن جريج به، ساقه ابن أبي حاتم بعد أن روى بهذا الإسناد حديثين آخرين لعلنا نذكرهما فيما بعد، وأشار إلى أن تصريح بقية بالتحديث خطأ من الراوي عنه هشام فقال: وقال أبي: هذه الثلاثة الأحاديث موضوعة لا أصل لها، وكان بقية يدلس، فظن هؤلاء أنه يقول في كل حديث حدثنا، ولم يفتقدوا الخبر منه، وأقره الذهبي في \" الميزان \" وجعله أصل قوله في ترجمة هشام: يروي عن ثقات الدماشقة، لكن يروج عليه، وكأنه لهذا تبع ابن الجوزي في الحكم على الحديث بالوضع ابن دقيق العيد صاحب \" الإمام \" كما في \" خلاصة البدر المنير \" (١١٨ / ٢)، وقال عبد الحق في \" أحكامه \" (١٤٣ /١) لا يعرف من حديث ابن جريج، وقد رواه ابن عساكر في مكان آخر (١٨ / ١٨٨ / ١) من طريق هشام بن عمار عن بقية عن ابن جريج به، فلا أدري هذه متابعة من هشام بن عمار لهشام بن خالد، أم أن قوله: عمار محرف عن خالد كما أرجح، ومنه تعلم أن قول ابن الصلاح: إنه جيد الإسناد غير صواب وإنه اغتر بظاهر التحديث ولم ينتبه لهذه العلة الدقيقة التي نبهنا عليها الإمام أبو حاتم جزاه الله خيرا.","vol":"1","page":352},{"text":"ومن الغرائب أن ابن الصلاح مع كونه أخطأ في تقوية هذا الحديث فإنه فيها مخالف لقاعدة له وضعها هو لم يسبق إليها، وهي أنه انقطع التصحيح في هذه الأعصار فليس لأحد أن يصحح! كما ذكر ذلك في \" مقدمة علوم الحديث \" (ص ١٨ بشرح الحافظ العراقي) بل الواجب عنده الاتباع لأئمة الحديث الذين سبقوا! فما باله خالف هذا الأصل هنا، فصحح حديثا يقول فيه الحافظان الجليلان أبو حاتم الرازي وابن حبان: إنه موضوع؟ ! وخالف السيوطي كعادته فذكره في \" جامعه \".\nوالنظر الصحيح يدل على بطلان هذا الحديث، فإن تحريم النظر بالنسبة للجماع من باب تحريم الوسائل فإذا أباح الله تعالى للزوج أن يجامع زوجته فهل يعقل أن يمنعه من النظر إلى فرجها؟ ! اللهم لا، ويؤيد هذا من النقل حديث عائشة\nقالت: كنت أغتسل أنا ورسول الله ﷺ من إناء بيني وبينه واحد فيبادرني حتى أقول: دع لي دع لي، أخرجه الشيخان وغيرهما، فإن الظاهر من هذا الحديث جواز النظر، ويؤيده رواية ابن حبان من طريق سليمان بن موسى أنه سئل عن الرجل ينظر إلى فرج امرأته؟ فقال: سألت عطاء فقال سألت عائشة فذكرت هذا الحديث بمعناه، قال الحافظ في \" الفتح \" (١ / ٢٩٠):","vol":"1","page":353},{"text":"وهو نص في جواز نظر الرجل إلى عورة امرأته وعكسه، وإذا تبين هذا فلا فرق حينئذ بين النظر عند الاغتسال أو الجماع فثبت بطلان الحديث.\n<span data-type=\"title\" id=toc-200>١٩٦ </span>- \" إذا جامع أحدكم فلا ينظر إلى الفرج فإنه يورث العمى، ولا يكثر الكلام فإنه يورث الخرس \".\nموضوع.\nأورده ابن الجوزي (٢ / ٢٧١) من رواية الأزدي عن إبراهيم بن محمد بن يوسف الفريابي حدثنا محمد بن عبد الرحمن القشيري عن مسعر بن كدام عن سعيد المقبري عن أبي هريرة مرفوعا، ثم قال الأزدي: إبراهيم ساقط، وتعقبه السيوطي في \" اللآليء \" (٢ / ١٧٠) بقوله: قلت: روى له ابن ماجه، وقال في \" الميزان \" قال أبو حاتم وغيره: صدوق، وقال الأزدي وحده: ساقط، قال: ولا يلتفت إلى قول الأزدي فإن في لسانه في الجرح رهقا، انتهى.\nقال الخليل في \" مشيخته \": هذا الحديث تفرد به محمد بن عبد الرحمن القشيري وهو شامى يأتي بمناكير.\nقلت: فهذا هو علة الحديث قال فيه الذهبي: متهم ليس بثقة، وقد قال فيه أبو الفتح الأزدي: كذاب متروك الحديث، ونقل في \" اللسان \" عن الدارقطني أنه قال: متروك الحديث، وعن العقيلي قال: في أحاديثه عن مسعر عن المقبري حديث منكر ليس له أصل ولا يتابع","vol":"1","page":354},{"text":"عليه وهو مجهول.\nقلت: ونحوه في \" كامل ابن عدي \" (٦ / ٢٢٦١)، والحديث في \" الجامع \" أيضا ثم ساق له السيوطي شاهدا وهو:\n<span data-type=\"title\" id=toc-201>١٩٧ </span>- \" لا تكثروا الكلام عند مجامعة النساء فإن منه يكون الخرس والفأفأة \".\nضعيف جدا.\nأخرجه ابن عساكر (٥ / ٧٠٠) بسنده إلى أبي الدرداء هاشم بن محمد بن صالح الأنصاري حدثنا عبد العزيز بن عبد الله بن عمرو الأو يسي الأصل عامر وهو خطأ حدثنا خيران بن العلاء الكيساني ثم الدمشقي عن زهير بن محمد عن ابن شهاب عن قبيصة بن ذؤيب أن رسول الله ﷺ قال: فذكره قلت: وأورده السيوطي في \" اللآليء \" (٢ / ١٧٠ - ١٧١) شاهدا للحديث المتقدم من رواية ابن عساكر وسكت عنه وله علل أربع:\nالأولى: الإرسال فإن قبيصة هذا تابعي قيل: له رؤية.\nالثانية: زهير بن محمد هو التميمي مختلف فيه قال الحافظ في \" التقريب \":\nرواية أهل الشام عنه غير مستقيمة فضعف بسببها، قال البخاري عن أحمد: كأن زهيرا الذي يروي عنه الشاميون آخر، قال أبو حاتم: حدث بالشام من حفظه فكثر غلطه وفي \" الميزان \"، قال الترمذي في \" العلل \": سألت البخاري عن حديث زهير هذا فقال: أنا أتقي هذا الشيخ كأن حديثه موضوع وليس هذا عندي زهير بن محمد.\nقلت: وهذا الحديث من رواية أهل الشام عنه فدل على ضعفه.","vol":"1","page":355},{"text":"الثالثة: خيران بن العلاء، ليس بالمشهور ولم يوثقه غير ابن حبان وقد أشار لهذا الذهبي حين قال في ترجمته: وثق، له خبر منكر، لعل ذلك من شيخه يعني زهير بن محمد ولعله عنى هذا الحديث، ثم بدا لي بأن تعصيب علة هذا الحديث بمن فوق خيران أو من دونه أولى، لأنه قد روى عنه ثمانية، وأثنى عليه الأوزاعي، وهو من شيوخه، كما حققته في ترجمته من \" تيسير الانتفاع \".\nالرابعة: أبو الدرداء هاشم بن محمد بن صالح الأنصاري لم أجد له ترجمة.\nويبعد جدا أن يكون هو الذي في \" ثقات ابن حبان \" (٩ / ٢٤٤)، لأنه أعلى طبقة من هذا بدرجتين، ثم إن ابن حبان لم ينسبه إلى جده الأنصاري، والله أعلم.\nوبالجملة فالإسناد ضعيف جدا لا تقوم به حجة والخبر منكر والله أعلم.\n<span data-type=\"title\" id=toc-202>١٩٨ </span>- \" من أصيب بمصيبة في ماله أو جسده وكتمها ولم يشكها إلى الناس كان حقا على الله أن يغفر له \".\nموضوع.\nرواه الطبراني (٣ / ١٢٢ / ١) وابن حبان في \" المجروحين \" (١ / ٢٠٢) عن هشام بن خالد، أنبأنا بقية عن ابن جريج عن عطاء عن ابن عباس مرفوعا، قال الهيثمي في \" المجمع \" (٢ / ٣٣١): رواه الطبراني في \" الكبير \" وفيه بقية مدلس.\nوقال في مكان آخر (١٠ / ٢٥٦): رواه الطبراني في \" الأوسط \"، ورجاله وثقوا وأظن أن قوله \" الأوسط \" خطأ من الناسخ ويؤيده أن المنذري قال: (٤ / ١٤٨)","vol":"1","page":356},{"text":"رواه الطبراني ولا بأس بإسناده، كذا قال والمقصود أنه أطلق العزو للطبراني والمراد به في هذه الحالة \" معجمه الكبير \"، والله أعلم.\nقلت: ومن طريقه رواه ابن أبي حاتم في \" العلل \" وذكر عن أبيه أنه قال: حديث موضوع لا أصل له، وأقره الذهبي وقد نقلت كلام أبي حاتم بتمامه في الحديث (١٩٥) فراجعه، وذكره في ترجمة بقية من \" الميزان \" من طريق ابن حبان وقال أعني ابن حبان: وهذا من نسخة كتبناها بهذا الإسناد كلها موضوعة يشبه أن يكون\nبقية سمعه من إنسان واه عن ابن جريج فدلس عنه والتزق به.\nقلت: وكأن السيوطي عفا الله عنا وعنه لم يقف على حكم هذين الإمامين بوضع هذا الحديث، وإلا لما سود به \" الجامع الصغير \"!، أولعله قلد الهيثمي والمنذري، وقد تعقبهم المناوي بقول أبي حاتم والذهبي، ثم تراجع عن ذلك في شرحه الآخر \" التيسير \"، فنقل كلام المنذري فقط، وأقره.\n<span data-type=\"title\" id=toc-203>١٩٩ </span>- \" حق الولد على الوالد أن يحسن اسمه ويحسن أدبه \".\nموضوع.\nرواه أبو محمد جعفر بن محمد بن الحسين السراج القاري \" في الفوائد \" (٥ / ٣٢ / ١ من مجموع ٩٨) ومحمد بن عبد الواحد المقدسي وهو الضياء في \" المنتقى من مسموعاته \" (ج ٤ ورقة ٢٦ / ١ مجموع ١٠١) من طريق محمد بن عيسى قال حدثنا محمد ابن الفضل عن أبيه عن عطاء عن ابن عباس مرفوعا، وقال القاري: غريب لا أعلم رواه إلا محمد بن الفضل وهو ضعيف جدا، وأما أبوه فكان ثقة.","vol":"1","page":357},{"text":"قلت: محمد بن الفضل رماه ابن أبي شيبة بالكذب، وقال الفلاس: كذاب، وقال أحمد: حديثه حديث أهل الكذب.\nومحمد بن عيسى هو المدائني وهو متروك كما قال الدارقطني والحاكم.\nوالحديث أورده السيوطي في \" الجامع \" من رواية البيهقي في \" الشعب \" فتعقبه المناوي بقوله: وقضية تصرف المصنف أن مخرجه البيهقي خرجه ساكتا عليه والأمر بخلافه، بل قال: محمد بن الفضل بن عطية ضعيف بمرة انتهى.\nوفيه أيضا محمد بن عيسى المدائني قال في \" الضعفاء \": قال الدارقطني: ضعيف متروك.\nقلت: ولم يتفرد به فقد رواه أبو بكر الجصاص في \" أحكام القرآن \" (٣ / ٥٧٤) من طريق جبارة قال: حدثنا محمد بن الفضل به، لكن جبارة هذا هو ابن المغلس قال ابن معين: كذاب، وقال ابن نمير: يوضع له الحديث فيرويه ولا يدري! .\n<span data-type=\"title\" id=toc-204>٢٠٠ </span>- \" الحج جهاد، والعمرة تطوع \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٢٣٢) وابن أبي حاتم في \" العلل \" (١ / ٢٨٦) من طريق الحسن بن يحيى الخشني حدثنا عمر بن قيس، أخبرني طلحة بن","vol":"1","page":358},{"text":"يحيى عن عمه إسحاق بن طلحة عن طلحة بن عبيد الله مرفوعا.\nقال البوصيري في \" الزوائد \" (٢ / ١٣٨): هذا إسناد ضعيف عمر بن قيس هو المعروف بمندل ضعفه أحمد وابن معين والفلاس وأبو زرعة والبخاري وأبو حاتم وأبو داود والنسائي وغيرهم، والحسن أيضا ضعيف.\nقلت: بل هما متروكان، فالأول قال فيه أحمد: أحاديثه بواطيل، والحسن قال فيه النسائي: ليس بثقة، وقال الدارقطني: متروك، وقال ابن حبان: منكر الحديث جدا يروي عن الثقات ما لا أصل له، ثم ساق له حديثا قال فيه: إنه موضوع وسأذكره عقب هذا إن شاء الله تعالى.\nوهذا الحديث قال ابن أبي حاتم: سألت أبي عنه؟ فقال: هذا حديث باطل.\nقلت: لكن له طرق أخرى، فرواه البيهقي في \" سننه \" (٤ / ٣٤٨) من طريق سعيد ابن سالم أن سفيان الثوري أخبره عن معاوية بن إسحاق عن أبي صالح الحنفي مرفوعا به.\nقلت: وهذا سند ضعيف لإرساله، وسعيد بن سالم فيه ضعف، وقد روى البيهقي عن الشافعي أنه قال:","vol":"1","page":359},{"text":"هو منقطع يعني مرسل، ثم قال البيهقي: وقد روي من حديث شعبة عن معاوية بن إسحاق عن أبي صالح عن أبي هريرة موصولا، والطريق فيه إلى شعبة طريق ضعيف، ورواه محمد بن الفضل بن عطية عن سالم الأفطس عن ابن جبير عن ابن عباس مرفوعا، ومحمد هذا متروك.\nقلت: بل هو كذاب، كذبه ابن معين والفلاس وغيرهما كما سبق برقم (٢٦)، وقد رواه من طريقه الطبراني في \" المعجم الكبير \" (٣ / ١٥٤ / ١) .\n<span data-type=\"title\" id=toc-205>٢٠١ </span>- \" ما من نبي يموت فيقيم في قبره إلا أربعين صباحا حتى ترد إليه روحه، ومررت بموسى ليلة أسري بي وهو قائم في قبره بين عائلة وعويلة \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٣٣٣) من طريق شيخه سليمان بن أحمد وهو الطبراني صاحب \" المعاجم \" الثلاثة، وهذا في \" مسند الشاميين \" (ص ٦٤) وابن عساكر (١٧ / ١٩٧ / ١) عن الحسن بن يحيى حدثنا سعيد بن عبد العزيز عن زيد بن أبي مالك عن أنس بن مالك مرفوعا به، ثم قال أبو نعيم وابن عساكر:\nغريب من حديث يزيد لم نكتبه إلا من حديث الخشني.\nقلت: والخشني هذا متروك كما تقدم في الحديث قبله، ومن طريقه ذكره ابن الجوزي في \" الموضوعات \" (٣ / ٢٣٩) و(١ / ٣٠٣) من رواية ابن حبان في \" المجروحين \" (١ / ٢٣٥) عنه، ثم قال يعني ابن حبان: باطل والخشني منكر الحديث جدا يروي عن الثقات ما لا أصل له.","vol":"1","page":360},{"text":"قلت: ونقل الحافظ ابن حجر عن ابن حبان إنه قال: هذا باطل موضوع، وأقره في \" تهذيب التهذيب \" (٢ / ٣٢٧) وكذلك نقله عنه الذهبي في \" الميزان \" في ترجمة الخشني هذا وقال: إنه انفرد به، أخرجه ابن الجوزي في \" الموضوعات \" وأقره أيضا.\nوأما السيوطي فخالفهم جميعا! فتعقب ابن الجوزي، في \" اللآليء \" (١ / ٢٨٥) قائلا: قلت: هذا الحديث أخرجه الطبراني وأبو نعيم في \" الحلية \" وله شواهد يرتقي بها إلى درجة الحسن، والخشني من رجال ابن ماجه، ضعفه الأكثر، ولم ينسب إلى وضع ولا كذب، وقال دحيم: لا بأس به، وقال أبو حاتم: صدوق سيء الحفظ، وقال ابن عدي: تحتمل رواياته، ومن هذا حاله لا يحكم على حديثه بالوضع.\nقلت: قد علمت مما نقلناه في الحديث السابق (رقم ١٩٨) عن أئمة الجرح والتعديل أن هذا الرجل أعني الحسن بن يحيى الخشني متروك، منكر الحديث، ولا يلزم منه أن يكون ممن يتعمد الكذب، بل قد يقع منه ذلك لكثرة غفلته وشدة سوء حفظه، فلا يرد على هذا قول السيوطي: إنه لم ينسب إلى وضع ولا كذب، إن كان يقصد به الوضع والكذب مطلقا، وإلا فعبارة ابن حبان المتقدمة: يروي عن الثقات ما لا أصل له، ظاهرة في نسبة الكذب إليه، ولا سيما بعد حكمه على حديثه الذي نحن بصدد الكلام عليه بأنه موضوع، ولكن عبارته هذه لا تفيد اتهامه\nبأنه يضع قصدا فتأمل.\nثم إن ما نقله السيوطي عن ابن عدي يوهم أن روايات هذا الرجل كلها تحتمل، وهذا ما لم يقصد إليه ابن عدي، فإن الحافظ ابن حجر بعد أن نقل عبارة ابن عدي","vol":"1","page":361},{"text":"السابقة عقبها بقوله: قلت: قال ذلك بعد أن ساق له عدة مناكير وقال: هذا أنكر ما رأيت له، وهذا في \" كامل ابن عدي \" (٩٠ / ١) فجزى الله ابن حجر خيرا حيث كشف لنا بهذه الكلمة عن حقيقة قصد ابن عدي من عبارته المتقدمة، ومنه يتبين أن ابن عدي من جملة المضعفين للخشني، فلا يجوز حشر ابن عدي في جملة الموثقين له كما فعل السيوطي عفا الله عنا وعنه، وسيأتي له نحو هذا الخطأ في الحديث (٢٣٣) .\nثم لوسلمنا أنه وثقه مثل \" دحيم \"، فلا قيمة تذكر لهذا التوثيق إذا ما استحضرنا القاعدة التي تقول: إن الجرح المفسر مقدم على التعديل.\nثم وجدت ما يؤيد الذي ذهبت إليه مما فهمته من عبارة ابن حبان المنقولة آنفا وهو أن الرجل قد يكذب بدون قصد منه، فإن نصها بتمامها في \" ضعفائه \" (١ / ٢٣٥): منكر الحديث جدا، ويروي عن الثقات ما لا أصل له، وعن المتقنين ما لا يتابع عليه، وقد سمعت ابن جوصاء يوثقه ويحكيه عن أبي زرعة، وكان رجلا صالحا يحدث من حفظه، كثير الوهم فيما يرويه، حتى فحشت المناكير في أخباره التي يرويها عن الثقات، حتى يسبق إلى القلب أنه كان المتعمد لها، فلذلك استحق الترك.\nفهذا نص في أنه كان لا يتعمد الكذب، وإنما يقع ذلك منه وهما، فهو على كل حال ساقط الاعتبار ضعيف جدا، فحديثه قد يحكم عليه بالوضع لأدنى شبهة.\nوأنا أرى أن هذا الحديث يعارض قوله ﷺ: \" ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد ﵇ \".\nرواه أبو داود (١ / ٣١٩) والبيهقي (٥ / ٢٤٥) وأحمد (٢ / ٥٢٧) بإسناد حسن عن أبي هريرة، وهو مخرج في الكتاب الآخر \" الصحيحة \" (٢٢٦٦) .","vol":"1","page":362},{"text":"ووجه التعارض أنه يدل على أن روحه ﷺ ليست مستقرة في جسده الشريف، بل هي ترد إليه ليرد سلام المسلمين عليه ﷺ، بينما هذا الحديث الموضوع يقرر صراحة أن روح كل نبي ترد إليه بعد أربعين صباحا من وفاته، فلوصح هذا فكيف ترد روحه ﷺ إلى جسده ليرد السلام، هذا أمر غير معقول، بل هو ظاهر التناقض، فلابد من رد أحدهما، وليس هو إلا هذا الحديث المنكر حتى يسلم الحديث القوي من المعارض، فتأمل هذا فإنه مما ألهمت به، لا أذكر أني رأيته لأحد قبلي، فإن كان صوابا فمن الله، وإلا فمن نفسي.\nومما يدل على بطلان هذا الحديث بهذا اللفظ أن رؤيته ﷺ لموسى يصلي في قبره صحيح، لكن ليست فيه هذه الزيادة: \" بين عائلة وعويلة \"، أخرجه مسلم (٧ / ١٠٢) من حديث أنس مرفوعا: \" مررت على موسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره \" وهو مخرج في \" الصحيحة \" (٢٦٢٧) .\nفدل هذا على بطلان هذه الزيادة في الحديث كما دل حديث أبي هريرة على بطلان الشطر الأول منه، ومع هذا كله فقد ذكره في \" الجامع \".\nثم إنه سبق في كلام السيوطي أن للحديث شواهد يرتقي بها إلى درجة الحسن! فلابد من النظر في ذلك لتتبين الحقيقة لكل من ينشدها، فأول ذلك أن ليس هناك شواهد، وإنما هما شاهدان فقط ذكرهما السيوطي نفسه لم يزد عليهما.\nثم إن أحدهما من طريق أبي المقدام ثابت بن هرمز الكوفي - صدوق يهم - عن سعيد بن المسيب قال: \" ما مكث نبي في قبره من الأرض أكثر من أربعين يوما \"، زاد في رواية:","vol":"1","page":363},{"text":"\" حتى يرفع \"، وهذا سند قوي، ولكنه مقطوع فلا حجة فيه لاحتمال كونه من الإسرائيليات.\nثم إن هذه الزيادة يبطلها حديث: \" إن الله حرم على الأرض أن تأكل أجساد الأنبياء \"، وهو حديث صحيح رواه أبو داود وابن حبان في \" صحيحه \" والحاكم وغيرهم، (انظر \" فضل الصلاة على النبي ﷺ \" بتحقيقي رقم ٢٢، ٢٣) فإنه صريح في أن من خصوصيات الأنبياء أن الأرض لا تبلي أجساد الأنبياء، وهذه الخصوصية تنتفي إذا أثبتنا رفعهم بأجسادهم من قبورهم، كما هو مفاد هذه الزيادة، فثبت بذلك بطلانها، ولوثبتت لانتفت خصوصية أخرى لعيسى ﵇ وهي كونه في السماء حيا بروحه وجسده، فتأمل مفاسد وآثار الأحاديث الواهية!\nثم إن هذه الزيادة لوصحت لعادت بالنقض على الحديث، لأنه صريح في أن الروح تعود إليه وهو في قبره، بينما هذه الزيادة تفيد أن الجسد يرفع، فكيف يصح أن يجعل النقيض شاهدا لنقيضه؟ !\nوأما الشاهد الآخر فيحسن أن نفرده بالكلام عليه وهو:\n<span data-type=\"title\" id=toc-206>٢٠٢ </span>- \" إن الأنبياء لا يتركون في قبورهم بعد أربعين ليلة، ولكنهم يصلون بين يدي الله حتى ينفخ في الصور \".\nموضوع.\nأخرجه البيهقي في \" كتاب حياة الأنبياء \" (ص ٤) قال: أنبأنا أبو عبد الله الحافظ، حدثنا أحمد بن علي الحسنوي إملاء، حدثنا أبو عبد الله بن محمد العباسي الحمصي، حدثنا أبو الربيع الزهراني، حدثنا إسماعيل بن طلحة بن يزيد عن محمد بن عبد الرحمن بن أبي ليلى عن ثابت عن أنس مرفوعا، وقال البيهقي:","vol":"1","page":364},{"text":"وهذا إن صح بهذا اللفظ فالمراد به - والله أعلم - لا يتركون يصلون هذا المقدار ثم يكونون مصلين فيما بين يدي الله ﷿.\nقلت: وهذا إسناد موضوع، الحسنوي هذا متهم، وهو شيخ الحاكم وقد ضعفه هو فقال: هو في الجملة غير محتج بحديثه.\nوقال الخطيب: لم يكن بثقة، وقال فيه محمد بن يوسف الجرجاني الكشي: هو كذاب ونحوه عن أبي العباس الأصم.\nومحمد بن العباس هذا لم أعرفه ويراجع له \" تاريخ دمشق \" لابن عساكر، وكذا شيخه إسماعيل بن طلحة بن يزيد لم أجد له ترجمة، وابن أبي ليلى ضعيف سيء الحفظ معروف بذلك.\nوالحديث أورده السيوطي في \" اللآليء \" (١ / ٢٨٥) شاهدا للذي قبله كما سبق، ولا يصلح لذلك من وجهين: الأول: أنه موضوع لما تقدم بيانه آنفا، وهو سكت عليه فأساء! وليته على الأقل نقل كلام البيهقي الذي سبق في تضعيفه! وأسوأ منه أنه ذكره في \" الجامع \".\nالآخر: أنه مخالف للمشهو د له، فإنه صريح في أن الأنبياء لا يتركون في قبورهم بعد أربعين، وذلك - وهو موضوع أيضا - يقول بأن الروح تعود إليه وهو في قبره فأين هذا من ذاك؟ !\nثم إن الحديث يعارض حديثا صحيحا سبق ذكره في الحديث الذي قبله، فدل","vol":"1","page":365},{"text":"ذلك على وضعه أيضا.\nويعارضه أيضا قوله ﷺ: \" الأنبياء أحياء في قبورهم يصلون \".\nوهو حديث صحيح كما تبين لي بعد أن وقفت على متابع له قال البيهقي: إنه تفرد به فكتبت بحثا حققت فيه صحة الحديث وأن التفرد المشار إليه غير صحيح وأو دعت ذلك في السلسلة الأخرى برقم (٦٢١) .\n<span data-type=\"title\" id=toc-207>٢٠٣ </span>- \" من صلى علي عند قبري سمعته، ومن صلى علي نائيا وكل بها ملك يبلغني، وكفي بها أمر دنياه وآخرته، وكنت له شهيدا أو شفيعا \".\nموضوع بهذا التمام.\nأخرجه ابن سمعون في \" الأمالي \" (٢ / ١٩٣ / ٢) والخطيب في \" تاريخه \" (٣ /٢٩١ - ٢٩٢) وابن عساكر (١٦ / ٧٠ / ٢) من طريق محمد بن مروان عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا.\nوأخرج طرفه الأول أبو بكر بن خلاد في الجزء الثاني من حديثه (١١٥ / ٢) وأبوهاشم السيلقي فيما انتقاه على ابن بشرويه (٦ / ١) والعقيلي في \" الضعفاء \" (٤ / ١٣٦ - ١٣٧) والبيهقي في \" الشعب \" (٢ / ٢١٨) وقال\nالعقيلي: لا أصل له من حديث الأعمش، وليس بمحفوظ، ولا يتابعه إلا من هو دونه، يعني ابن مروان هذا، ثم روى الخطيب بإسناده عن عبد الله بن قتيبة قال:\nسألت ابن نمير عن هذا الحديث؟ فقال: دع ذا، محمد بن مروان ليس بشيء.","vol":"1","page":366},{"text":"قلت: ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (١ / ٣٠٣) من رواية العقيلي ثم قال: لا يصح، محمد بن مروان هو السدي الصغير كذاب، قال العقيلي:\nلا أصل لهذا الحديث.\nوتعقبه السيوطي في \" اللآليء \" (١ / ٢٨٣) بقوله: قلت: أخرجه البيهقي في \" شعب الإيمان \" من هذا الطريق، وأخرج له شواهد.\nقلت: ثم ساقها السيوطي وبعضها صحيح، مثل قوله ﷺ: \" إن لله ملائكة سياحين في الأرض يبلغوني عن أمتي السلام \" وقوله ﷺ:\n\" ما من أحد يسلم علي ... \" الحديث وتقدم ذكره قريبا (ص ٣٦٢)، وهي كلها إنما تشهد للحديث في الجملة، وأما التفصيل الذي فيه وأنه من صلى عليه عند قبره ﷺ فإنه يسمعه، فليس في شيء منها شاهد عليه.\nوأما نصفه الآخر، فلم يذكر السيوطي ولا حديثا واحدا يشهد له، نعم قال السيوطي: ثم وجدت لمحمد بن مروان متابعا عن الأعمش، أخرجه أبو الشيخ في \" الثواب \" حدثنا عبد الرحمن بن أحمد الأعرج حدثنا الحسن بن الصباح حدثنا أبو معاوية عن الأعمش به.\nقلت: ورجال هذا السند كلهم ثقات معروفون غير الأعرج هذا، والظاهر أنه الذي أورده أبو الشيخ نفسه في \" طبقات الأصبهانيين \" (ص ٣٤٢ / ٤٦٣) فقال:\nعبد الرحمن بن أحمد الزهري أبو صالح الأعرج، ثم روى عنه حديثين ولم يذكر فيه جرحا ولا تعديلا فهو مجهول، وسيأتي","vol":"1","page":367},{"text":"تخريج أحدهما برقم (٥٨٣٥) وسوف يأتي له ثالث برقم (٦٢٤٦) بإذن الله.\nفقول الحافظ في \" الفتح \" (٦ / ٣٧٩): سنده جيد، غير مقبول، ولهذا قال ابن القيم في هذا السند: إنه غريب، كما نقله السخاوي عنه في \" القول البديع في الصلاة على الحبيب الشفيع \" (ص ١١٦) وقال ابن عبد الهادي في \" الصارم المنكي في الرد على السبكي \" (ص ١٩٠): وقد روى بعضهم هذا الحديث من رواية أبي\nمعاوية عن الأعمش، وهو خطأ فاحش، وإنما هو محمد بن مروان تفرد به وهو متروك الحديث متهم بالكذب.\nعلى أن هذه المتابعة ناقصة، إذ ليس فيها ما في رواية محمد بن مروان:\n\" وكفي بها أمر دنياه ... \"، كذلك أورده الحافظ ابن حجر والسخاوي من هذا الوجه خلافا لما يوهمه فعل السيوطي حين قال: ... عن الأعمش به، يعني بسنده ولفظه المذكور في رواية السدي كما لا يخفى على المشتغلين بهذا العلم الشريف.\nوقال شيخ الإسلام ابن تيمية في \" الرد على الأخنائي \" (ص ٢١٠ - ٢١١): وهذا الحديث وإن كان معناه صحيحا (لعله يعني في الجملة) فإسناده لا يحتج به، وإنما يثبت معناه بأحاديث أخر، فإنه لا يعرف إلا من حديث محمد بن مروان السدي الصغير عن الأعمش وهو عند أهل المعرفة بالحديث موضوع على الأعمش.\nوقال في مختصر الرد المذكور (٢٧ / ٢٤١ - مجموع الفتاوي): حديث موضوع، وإنما يرويه محمد بن مروان السدي عن الأعمش، وهو","vol":"1","page":368},{"text":"كذاب بالاتفاق وهذا الحديث موضوع على الأعمش بإجماعهم.\nوجملة القول أن الشطر الأول من الحديث ينجومن إطلاق القول بوضعه لهذه المتابعة التي خفيت على ابن تيمية وأمثاله، وأما باقيه فموضوع لخلوه من الشاهد، وبالشطر الأول أورده في \" الجامع \" من رواية البيهقي!\nفائدة: قال الشيخ ابن تيمية عقب كلامه المتقدم على الحديث: وهو لوكان صحيحا فإنما فيه أنه يبلغه صلاة من صلى عليه نائيا، ليس فيه أنه يسمع ذلك كما وجدته منقولا عن هذا المعترض (يريد الأخنائي)، فإن هذا لم يقله أحد من أهل العلم، ولا يعرف في شيء من الحديث، وإنما يقوله بعض المتأخرين الجهال:\nيقولون: إنه ليلة الجمعة ويوم الجمعة يسمع بأذنيه صلاة من يصلي عليه، فالقول إنه يسمع ذلك من نفس المصلين (عليه) باطل، وإنما في الأحاديث المعروفة إنه يبلغ ذلك ويعرض عليه، وكذلك السلام تبلغه إياه الملائكة.\nقلت: ويؤيد بطلان قول أولئك الجهال قوله ﷺ:\n\" أكثروا علي من الصلاة يوم الجمعة فإن صلاتكم تبلغني ... \" الحديث وهو صحيح كما تقدم (ص ٣٦٤) فإنه صريح في أن هذه الصلاة يوم الجمعة تبلغه ولا يسمعها من المصلي عليه ﷺ.\n<span data-type=\"title\" id=toc-208>٢٠٤ </span>- \" من حج حجة الإسلام، وزار قبري، وغزا غزوة، وصلى علي في المقدس، لم يسأله الله فيما افترض عليه \".\nموضوع.\nأورده السخاوي في \" القول البديع \" (ص ١٠٢) وقال: هكذا ذكره المجد اللغوي وعزاه إلى أبي الفتح الأزدي في الثامن من \" فوائده \" وفي ثبوته نظر.","vol":"1","page":369},{"text":"قلت: لقد تساهل السخاوي ﵀، فالحديث موضوع ظاهر البطلان، فكان الأحرى به أن يقول فيه كما قال في حديث آخر قبله: لوائح الوضع ظاهرة عليه، ولا أستبيح ذكره إلا مع بيان حاله.\nذلك لأنه يوحي بأن القيام بما ذكر فيه من الحج والزيارة والغزويسقط عن فاعله المؤاخذة على تساهله بالفرائض الأخرى، وهذا ضلال وأي ضلال، حاشا رسول الله ﷺ أن ينطق بما يوهم ذلك فكيف بما هو صريح فيه؟ ! .\nثم رأيت الحديث قد نقله ابن عبد الهادي في رده على السبكي (ص ١٥٥) عنه بسنده إلى أبي الفتح الأزدي محمد بن الحسين بن أحمد الأزدي الحافظ: حدثنا النعمان بن هارون بن أبي الدلهاث، حدثنا أبو سهل بدر بن عبد الله المصيصي حدثنا الحسن بن عثمان الزيادي، حدثنا عمار بن محمد حدثني خالي سفيان عن منصور عن إبراهيم عن علقمة عن عبد الله بن مسعود مرفوعا به ثم قال ابن عبد الهادي رحمه الله تعالى: هذا الحديث موضوع على رسول الله ﷺ بلا شك ولا ريب عند أهل المعرفة بالحديث، وأدنى من يعد من طلبة هذا العلم يعلم أن هذا الحديث مختلق مفتعل على سفيان الثوري، وأنه لم يطرق سمعه قط، قال: والحمل في هذا الحديث على بدر بن عبد الله المصيصي فإنه لم يعرف بثقة ولا عدالة ولا أمانة أو على صاحب الجزء أبي الفتح محمد بن الحسين الأزدي فإنه متهم بالوضع وإن كان من الحفاظ، ثم ذكر أقوال العلماء فيه ثم قال: ولا يخفى أن هذا الحديث الذي رواه في \" فوائده \" موضوع مركب مفتعل إلا على من لا يدري علم الحديث ولا شم رائحته.\nقلت: الأزدي هذا ترجمه الذهبي في \" الميزان \" وذكر تضعيفه عن بعضهم،","vol":"1","page":370},{"text":"ولم يذكر عن أحد اتهامه بالوضع، وكذلك الحافظ في \" اللسان \" ولم يزد على ما في \" الميزان \" بل قال الذهبي في \" تذكرة الحفاظ \" (٣ / ١٦٦): ووهاه جماعة بلا مستند طائل.\nفالظاهر أنه بريء العهدة من هذا الحديث، فالتهمة منحصرة في المصيصي هذا.\nوهو الذي أشار إليه الذهبي في ترجمته في \" الميزان \" فقال: بدر بن عبد الله أبو سهل المصيصي عن الحسن بن عثمان الزيادي بخبر باطل وعنه النعمان بن هارون.\nقال الحافظ في \" اللسان \": والخبر المذكور أخرجه أبو الفتح الأزدي، ثم ذكر هذا الحديث وقد ذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (رقم ٥٧١) وقال (ص ١٢٢): قال في \" الميزان \": هذا خبر باطل آفته بدر.\n<span data-type=\"title\" id=toc-209>٢٠٥ </span>- \" ما من مسلم يسلم علي في شرق ولا غرب إلا أنا وملائكة ربي نرد ﵇، فقال له قائل: يا رسول الله فما بال أهل المدينة؟ فقال له: وما يقال لكريم في جيرته وجيرانه مما أمر الله به من حفظ الجوار وحفظ الجيران؟ \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٦ / ٣٤٩): حدثنا سليمان بن أحمد (هو الطبراني) حدثنا عبيد الله بن محمد العمري حدثنا أبو مصعب، حدثنا مالك عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا، وقال أبو نعيم: غريب من حديث مالك تفرد به أبو مصعب.","vol":"1","page":371},{"text":"قلت: واسم أبي مصعب هذا أحمد بن أبي بكر القاسم بن الحارث الزهري المدني أحد رواة \" الموطأ \" عن مالك، وهو ثقة فقيه، فالحمل في الحديث على الراوي عنه عبيد الله بن محمد العمري وهو القاضي، قال في \" الميزان \": رماه النسائي بالكذب.\nقلت: ومن طريقه أخرجه الدارقطني في \" غرائب مالك \" ثم قال: ليس بصحيح، تفرد به العمري وكان ضعيفا، كما في \" اللسان \"، وقال السخاوي في \" القول البديع \" (ص ١١٧): وفي سنده عبيد الله بن محمد العمري واتهمه الذهبي بوضعه.\nوقال ابن عبد الهادي في \" الصارم المنكي \" (ص ١٧٦): هو حديث موضوع على رسول الله ﷺ ليس له أصل والمتهم بوضعه هذا الشيخ العمري المدني ويكفي في افتضاحه روايته هذا الحديث بمثل هذا الإسناد الذي كالشمس، ويجوز أن يكون وضع له وأدخل عليه فحدث به، نعوذ بالله من الخذلان.\n<span data-type=\"title\" id=toc-210>٢٠٦ </span>- \" من سب الأنبياء قتل، ومن سب أصحابي جلد \".\nموضوع.\nأخرجه الطبراني في \" الصغير \" (ص ١٣٧) و\" الأوسط \" (١ / ٢٨١ / ٤٧٣٩ - بترقيمي) حدثنا عبيد الله بن محمد العمري القاضي - بمدينة طبرية - سنة سبع وسبعين ومئتين حدثنا إسماعيل بن أبي أو يس حدثنا موسى بن جعفر بن محمد عن أبيه عن جده علي بن الحسين عن الحسين بن علي عن علي ﵁ مرفوعا.\nقلت: وهذا الإسناد رجاله كلهم ثقات إلا العمري كما قال الحافظ في \" اللسان \" والعمري متهم بالكذب والوضع كما تقدم في الحديث الذي قبله، قال الحافظ:","vol":"1","page":372},{"text":"ومن مناكيره هذا الخبر.\nوالحديث ذكره الهيثمي في \" المجمع \" (٦ / ٢٦٠) وقال: رواه الطبراني في \" الصغير \" و\" الأوسط \" عن شيخه عبيد الله بن محمد العمري رماه النسائي بالكذب.\n<span data-type=\"title\" id=toc-211>٢٠٧ </span>- \" أفضل الأيام يوم عرفة إذا وافق يوم الجمعة، وهو أفضل من سبعين حجة في غير جمعة \".\nباطل لا أصل له.\nوأما قول الزيلعي - على ما في \" حاشية ابن عابدين \" (٢ / ٣٤٨): رواه رزين ابن معاوية في تجريد الصحاح.\nفاعلم أن كتاب رزين هذا جمع فيه بين الأصول الستة: \" الصحيحين \" و\" موطأ مالك \" و\" سنن أبي داود \" والنسائي والترمذي، على نمط كتاب ابن الأثير المسمى \" جامع الأصول من أحاديث الرسول \" إلا أن في كتاب \" التجريد \" أحاديث كثيرة لا أصل لها في شيء من هذه الأصول كما يعلم مما ينقله العلماء عنه مثل المنذري في \" الترغيب والترهيب \" وهذا الحديث من هذا القبيل فإنه لا أصل له في هذه الكتب ولا في غيرها من كتب الحديث المعروفة، بل صرح العلامة ابن القيم في \" الزاد \" (١ / ١٧) ببطلانه فإنه قال بعد أن أفاض في بيان مزية وقفة الجمعة من وجوه عشرة ذكرها: وأما ما استفاض على ألسنة العوام بأنها تعدل اثنتين وسبعين حجة، فباطل لا أصل له عن رسول الله ﷺ، ولا عن أحد من الصحابة والتابعين.\nوأقره المناوي في \" فيض القدير \" (٢ / ٢٨) ثم ابن عابدين في \" الحاشية \".","vol":"1","page":373},{"text":"<span data-type=\"title\" id=toc-212>٢٠٨ </span>- \" ما قبل حج امرئ إلا رفع حصاه، يعني حصى الجمار \".\nضعيف.\nقال في \" المقاصد الحسنة في الأحاديث المشتهرة على الألسنة \": رواه الديلمي عن ابن عمر مرفوعا!\nقلت: واقتصاره في العزو على الديلمي إشارة منه - على ما فيه من قصور - إلى ضعف الحديث، وقد صرح بذلك الإمام البيهقي كما يأتي، فقد أخرجه الديلمي (٤ /٥٠) من طريق عبد الرحمن بن خراش عن العوام عن نافع عن ابن عمر وعبد الرحمن هذا والعوام لم أعرفهما، لكن أخشى أن يكون في \" المصورة \" خطأ نسخي، فقد رواه ابن عدي في \" الكامل \" (٧ / ٢٥٥٥) من طريق عبد الله بن خراش عن واسط بن الحارث عن نافع به، وقال: واسط عامة أحاديثه لا يتابع عليها، وذكر له في \" الميزان \" مناكير هذا منها، وأخرج البيهقي في \" سننه الكبرى \" (٥ / ١٢٨)\nوالدارقطني (ص ٢٨٩) والحاكم (١ / ٤٧٦) وكذا الطبراني في \" الأوسط \" (١ / ١٢١ / ١) من طريق يزيد بن سنان عن يزيد بن أبي أنيسة، عن عمرو بن مرة عن عبد الرحمن بن أبي سعيد الخدري عن أبيه أبي سعيد قال: قلنا:\nيا رسول الله هذه الحجارة التي يرمى بها كل عام، فنحتسب أنها تنقص؟ فقال:\n\" إنه ما تقبل منها رفع، ولولا ذلك لرأيتها أمثال الجبال \"، ضعفه البيهقي بقوله: يزيد بن سنان ليس بالقوي في الحديث، وروي من وجه آخر ضعيف عن ابن","vol":"1","page":374},{"text":"عمر مرفوعا.\nقلت: وخالفه شيخه الحاكم فقال: صحيح الإسناد، يزيد بن سنان ليس بالمتروك.\nوالحق قول البيهقي، وهو أعلم من شيخه بالجرح والتعديل، إلا أن الحاكم يستلزم من كون يزيد هذا ليس بالمتروك أن حديثه صحيح، مع أن هذا غير لازم، فإنه قد يكون الراوي ضعيفا وهو غير متروك، فيكون ضعيف الحديث، ويزيد من هذا القبيل، على أنه قد تركه النسائي، ولهذا تعقبه الذهبي في \" تلخيص المستدرك \" بقوله: قلت: يزيد ضعفوه.\nوالحديث ذكره الهيثمي (٣ / ٢٦٠) وقال: رواه الطبراني في \" الأوسط \" وفيه يزيد بن سنان التميمي وهو ضعيف.\nقلت: وقد ورد موقوفا أخرجه الأزرقي في \" تاريخ مكة \" (ص ٤٠٣) والدولابي في \" الكنى \" (٢ / ٥٦) من طريق ابن أبي نعم عن أبي سعيد الخدري قال:\n\" ما تقبل من الحصا رفع \" وسنده صحيح، وابن أبي النعم، اسمه عبد الرحمن.\nوكذلك أخرجه موقوفا عن ابن عباس الأزرقي والبيهقي بسند صحيح أيضا، فالصواب في الحديث الوقف، ولينظر هل هو في الحكم المرفوع؟ فإنه لم يتبين لي.","vol":"1","page":375},{"text":"<span data-type=\"title\" id=toc-213>٢٠٩ </span>- \" حلت شفاعتي لأمتي إلا صاحب بدعة \".\nمنكر.\nأخرجه ابن وضاح القرطبي في كتابه القيم \" البدع والنهي عنها \" (ص ٣٦) من طريق أبي عبد السلام قال: سمعت بكر بن عبد الله المزني أن النبي ﷺ قال: فذكره.\nقلت: فهذا مرسل، بكر هذا تابعي لم يدرك النبي ﷺ، ومع إرساله، فالسند إليه ضعيف، لأن أبا عبد السلام واسمه صالح بن رستم الهاشمي مجهول كما قال الحافظ ابن حجر في \" التقريب \".\nومع ضعف إسناد الحديث فهو مخالف لظاهر قوله ﷺ:\n\" شفاعتي لأهل الكبائر من أمتي \".\nوهو حديث صحيح، خلافا لمن يظن ضعفه من المغرورين بآرائهم، المتبعين لأهو ائهم! .\nوهو مخرج من طرق في \" ظلال الجنة \" (٨٣٠ - ٨٣٢) و\" الروض النضير \" (٣ و٦٥) و\" المشكاة \" (٥٥٩٨) .","vol":"1","page":376},{"text":"<span data-type=\"title\" id=toc-214>٢١٠ </span>- \" من تمام الحج أن تحرم من دويرة أهلك \".\nمنكر.\nأخرجه البيهقي (٥ / ٣١) من طريق جابر بن نوح عن محمد بن عمرو عن أبي سلمة عن أبي هريرة عن النبي ﷺ في قوله ﷿: ﴿وأتموا الحج والعمرة لله﴾ قال: فذكره.\nوهذا سند ضعيف، ضعفه البيهقي بقوله: فيه نظر.\nقلت: ووجهه أن جابرا هذا متفق على تضعيفه، وأورد له ابن عدي (٥٠ / ٢)","vol":"1","page":376},{"text":"هذا الحديث وقال: لا يعرف إلا بهذا الإسناد، ولم أر له أنكر من هذا.\nوقد خفي هذا على الشوكاني فقال في \" نيل الأو طار \" (٤ / ٢٥٤): ثبت هذا مرفوعا من حديث أبي هريرة، أخرجه ابن عدي والبيهقي! .\nقلت: وقد رواه البيهقي من طريق عبد الله بن سلمة المرادي عن علي موقوفا ورجاله ثقات، إلا أن المرادي هذا كان تغير حفظه، وعلى كل حال، هذا أصح من المرفوع، وقد روى البيهقي كراهة الإحرام قبل الميقات عن عمر وعثمان ﵄، وهو الموافق لحكمة تشريع المواقيت، وما أحسن ما ذكر الشاطبي ﵀ في \" الاعتصام \" (١ / ١٦٧) ومن قبله الهروي في \" ذم الكلام \" (٣ / ٥٤ / ١) عن الزبير بن بكار قال: (حدثني سفيان بن عيينة قال): سمعت مالك ابن أنس وأتاه رجل فقال: يا أبا عبد الله من أين أحرم؟ قال: من ذي الحليفة من حيث أحرم رسول الله ﷺ، فقال: إني أريد أن أحرم من المسجد من عند القبر، قال: لا تفعل فإني أخشى عليك الفتنة، فقال وأي فتنة في هذه؟ إنما هي أميال أزيدها! قال: وأي فتنة أعظم من أن ترى أنك سبقت إلى فضيلة قصر عنها رسول الله ﷺ؟ ! إني سمعت الله يقول! ﴿فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم﴾ !\nفانظر مبلغ أثر الأحاديث الضعيفة في مخالفة الأحاديث الصحيحة والشريعة المستقرة، ولقد رأيت بعض مشايخ الأفغان هنا في دمشق في إحرامه، وفهمت منه أنه","vol":"1","page":377},{"text":"أحرم من بلده! فلما أنكرت ذلك عليه احتج على بهذا الحديث! ولم يدر المسكين أنه ضعيف لا يحتج به ولا يجوز العمل به لمخالفته سنة المواقيتالمعروفة، وهذا مما صرح به الشوكاني في \" السيل الجرار \" (٢ / ١٦٨) ونحو هذا الحديث الآتي:\n<span data-type=\"title\" id=toc-215>٢١١ </span>- \" من أهل بحجة أو عمرة من المسجد الأقصى إلى المسجد الحرام غفر له ما تقدم من ذنبه وما تأخر، أو وجبت له الجنة \".\nضعيف.\nأخرجه أبو داود (١ / ٢٧٥) وابن ماجه (٢ / ٢٣٤ - ٢٣٥) والدارقطني (ص ٢٨٢) والبيهقي (٥ / ٣٠) وأحمد (٦ / ٢٩٩) من طريق حكيمة عن أم سلمة مرفوعا.\nقال ابن القيم في \" تهذيب السنن \" (٢ / ٢٨٤): قال غير واحد من الحفاظ:\nإسناده غير قوي.\nقلت: وعلته عندي حكيمة هذه فإنها ليست بالمشهورة، ولم يوثقها غير ابن حبان (٤ / ١٩٥) وقد نبهنا مرارا على ما في توثيقه من التساهل، ولهذا لم يعتمده الحافظ فلم يوثقها وإنما قال في \" التقريب \": مقبولة، يعني عند المتابعة وليس لها متابع هاهنا فحديثها ضعيف غير مقبول، هذا وجه الضعف عندي، وأما المنذري فأعله بالاضطراب فقال في \" مختصر السنن \" (٢ / ٢٨٥): وقد اختلف الرواة في متنه وإسناده اختلافا كثيرا.\nوكذا أعله بالاضطراب الحافظ ابن كثير كما في \" نيل الأو طار \" (٤ / ٢٣٥) .","vol":"1","page":378},{"text":"ثم إن المنذري كأنه نسي هذا فقال في \" الترغيب والترهيب \" (٢ / ١١٩ / - ١٢٠):\nرواه ابن ماجه بإسناد صحيح! .\nوأنى له الصحة وفيه ما ذكره هو وغيره من الاضطراب، وجهالة حكيمة عندنا؟ !\nثم إن الحديث قال السندي وتبعه الشوكاني: يدل على جواز تقديم الإحرام على الميقات.\nقلت: كلا، بل دلالته أخص من ذلك، أعني أنه إنما يدل على أن الإحرام من بيت المقدس خاصة أفضل من الإحرام من المواقيت، وأما غيره من البلاد فالأصل الإحرام من المواقيت المعروفة وهو الأفضل كما قرره الصنعاني في \" سبل السلام \" (٢ / ٢٦٨ - ٢٦٩)، وهذا على فرض صحة الحديث، أما وهو لم يصح كما رأيت، فبيت المقدس كغيره في هذا الحكم، لما سبق بيانه قبل حديث ولا سيما أنه قد روي ما يدل عليه بعمومه وهو:\n<span data-type=\"title\" id=toc-216>٢١٢ </span>- \" ليستمتع أحدكم بحله ما استطاع فإنه لا يدري ما يعرض في إحرامه \".\nضعيف.\nأخرجه الهيثم بن كليب في \" مسنده \" (١٣٢ / ١) والبيهقي في \" سننه \" (٥ / ٣٠ - ٣١) من طريق واصل بن السائب الرقاشي عن أبي سورة عن عمه أبي أيوب الأنصاري مرفوعا، وقال: هذا إسناد ضعيف، واصل بن السائب منكر الحديث، قاله البخاري وغيره.\nقلت: وأبو سورة ضعيف كما في \" التقريب \"\nثم رواه البيهقي من طريق الشافعي: أنبأنا مسلم عن ابن جريج عن عطاء مرفوعا","vol":"1","page":379},{"text":"نحوه، وأعله بقوله: وهذا مرسل.\nقلت: ومسلم شيخ الشافعي هو ابن خالد الزنجي الفقيه وهو صدوق كثير الأوهام كما في \" التقريب \"، وابن جريج مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-217>٢١٣ </span>- \" إني لأعلم أرضا يقال لها: عمان، ينضح بجانبها البحر، الحجة منها أفضل من حجتين من غيرها \".\nضعيف.\nأخرجه الإمام أحمد في \" المسند \" (رقم ٤٨٥٣) والثقفي في \" مشيخته النيسابوريين \" (١٨٤ - ١٨٥) والبيهقي في \" سننه \" (٤ / ٣٣٥) من طريق الحسن ابن هادية قال: لقيت ابن عمر فقال لي: ممن أنت؟ قلت: من أهل عمان، قال: من أهل عمان؟ قلت: نعم، قال: أفلا أحدثك ما سمعت من رسول الله ﷺ؟ قلت: بلى، فقال: سمعت رسول الله ﷺ يقول: فذكره.\nقلت: ورجاله كلهم ثقات معرفون، غير ابن هادية هذا فقد ذكره ابن أبي حاتم في \" الجرح والتعديل \" (١ / ٢ / ٤٠) ولم يذكر فيه جرحا ولا تعديلا.\nوأما قول الحافظ في \" اللسان \": قال ابن أبي حاتم عن أبيه: لا أعرفه فأخشى أن يكون انتقل نظره إلى ترجمة أخرى عقب هذه، روى ابن أبي حاتم فيها عن أبيه ما نقله الحافظ عنه، والله أعلم.\nوأما ابن حبان فقد ذكره في \" الثقات \" (٤ / ١٢٣)، وهذا منه على عادته في","vol":"1","page":380},{"text":"توثيق المجهولين كما سبق التنبيه عليه مرارا، وتوثيق ابن حبان هذا هو عمدة الهيثمي حين قال في \" المجمع \" (٣ / ٢١٧): رواه أحمد ورجاله ثقات.\nوحجة الشيخ الفاضل أحمد محمد شاكر في قوله في تعليقه على \" المسند \": إسناده صحيح، وهذا غير صحيح لما سبق، وكم له في هذا التعليق وغيره من مثل هذه التصحيحات المبنية على مثل هذه التوثيقات التي لا يعتمد عليها لضعف مستندها.\n<span data-type=\"title\" id=toc-218>٢١٤ </span>- \" من لم يصل علي فلا دين له \".\nضعيف.\nقال ابن القيم: رواه محمد بن حمدان المروزي حدثنا عبد الله بن ﴿خبيق﴾ حدثنا يوسف ابن أسباط عن سفيان الثوري عن رجل عن زر عن عبد الله بن مسعود ﵁ مرفوعا.\nكذا أورده في كتابه \" جلاء الأفهام في الصلاة والسلام على خير الأنام \" (ص ٢٥- ٢٦) ساكتا عليه لظهور ضعفه من سنده، فأحببت أن أكشف عنه، وله علتان:\nالأولى: يوسف بن أسباط، قال أبو حاتم: كان رجلا عابدا، دفن كتبه وهو يغلط كثيرا، وهو رجل صالح لا يحتج بحديثه.\nالأخرى: راويه عن زر، فإنه رجل لم يسم، وعلى هذا اقتصر الحافظ السخاوي في \" القول البديع \" (ص ١١٤) في إعلاله وهو قصور.\nثم رأيته في \" المعجم الكبير \" (رقم ٨٩٤١ و٨٩٤٢) للطبراني أخرجه من","vol":"1","page":381},{"text":"طريقين عن عاصم عن زر عن عبد الله قال: \" من لم يصل فلا دين له \".\nوإسناده حسن، وليس فيه \" علي \" ثم هو موقوف، وهو الأشبه بالصواب.\n<span data-type=\"title\" id=toc-219>٢١٥ </span>- \" من صلى علي يوم الجمعة ثمانين مرة غفر الله له ذنوب ثمانين عاما، فقيل له: وكيف الصلاة عليك يا رسول الله؟ قال: تقول: اللهم صل على محمد عبدك ونبيك ورسولك النبى الأمي، وتعقد واحدا \".\nموضوع.\nأخرجه الخطيب (١٣ / ٤٨٩) من طريق وهب بن داود بن سليمان الضرير حدثنا إسماعيل ابن إبراهيم، حدثنا عبد العزيز بن صهيب عن أنس مرفوعا.\nذكره في ترجمة الضرير هذا وقال: لم يكن بثقة، قال السخاوي في \" القول البديع \" (ص ١٤٥): وذكره ابن الجوزي في \" الأحاديث الواهية \" (رقم ٧٩٦) .\nقلت: وهو بكتابه الآخر \" الأحاديث الموضوعات \" أولى وأحرى، فإن لوائح الوضع عليه ظاهرة، وفي الأحاديث الصحيحة في فضل الصلاة عليه ﷺ غنية عن مثل هذا، من ذلك قوله ﷺ: \" من صلى علي مرة واحدة صلى الله عليه بها عشرا \"","vol":"1","page":382},{"text":"رواه مسلم وغيره، وهو مخرج في \" صحيح أبي داود \" (١٣٦٩)، ثم إن الحديث ذكره السخاوي في مكان آخر (ص ١٤٧) من رواية الدارقطني يعني عن أبي هريرة مرفوعا، ثم قال: وحسنه العراقي، ومن قبله أبو عبد الله بن النعمان، ويحتاج إلى نظر، وقد تقدم نحوه من حديث أنس قريبا يعني هذا.\nقلت: والحديث عند الدارقطني عن ابن المسيب قال: أظنه عن أبي هريرة كما في الكشف (١ / ١٦٧) .\n<span data-type=\"title\" id=toc-220>٢١٦ </span>- \" إنا لنكشر في وجوه أقوام، وإن قلوبنا لتلعنهم \".\nلا أصل له مرفوعا.\nوقد بيض له العجلوني في \" الكشف \" (٢٠٦) وإنما ذكره البخاري (١٠ / ٤٣٤) معلقا موقوفا فقال: ويذكر عن أبي الدرداء: \" إنا لنكشر ... \" وقد وصله جماعة منهم أبو نعيم في \" الحلية \" (١ / ٢٢٢) من طريق خلف بن حوشب قال: قال أبو الدرداء.. فذكره موقوفا، وهو منقطع كما قال الحافظ في \" الفتح \" ووصله أبو بكر بن المقري في \" فوائده \" من طريق أبي صالح عن أبي الدرداء.\nقال الحافظ: هو منقطع أيضا، ووصله ابن أبي الدنيا وإبراهيم الحربي في \" غريب الحديث \" والدينوري في \" المجالسة \" من طريق أبي الزاهرية عن جبير بن نفير عن أبي الدرداء. ولم يذكر","vol":"1","page":383},{"text":"الدينوري في إسناده جبير بن نفير.\nقلت: فعلى هذا فهو منقطع أيضا، لكن لعله يتقوى بهذه الطرق.\nوبالجملة، فالحديث لا أصل له مرفوعا، والغالب أنه ثابت موقوفا، والله أعلم.\n<span data-type=\"title\" id=toc-221>٢١٧ </span>- \" الزرقة في العين يمن، وكان داود أزرق \".\nموضوع.\nرواه الحاكم في \" تاريخه \" من طريق الحسين بن علوان عن الأوزاعي عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا.\nذكره السيوطي في \" اللآليء \" (١ / ١١٤) شاهدا فأساء، ابن علوان هذا كذاب وضاع، والجملة الأولى من الحديث أوردها ابن الجوزي في \" الموضوعات \" (١ /١٦٢) من رواية ابن حبان وهذا في ترجمة عباد من \" الضعفاء \" (٢ / ١٦٤) عن محمد بن يونس عن عباد بن صهيب عن هشام بن عروة عن أبيه عن عائشة مرفوعا، وقال ابن الجوزي: لا يصح، عباد متروك والراوي عنه هو الكديمي والبلاء منه.\nومن هذا الوجه رواه يوسف بن عبد الهادي في \" جزء أحاديث منتقاة \" (٣٣٧ / ١) وقد غفل المعلق على \" المراسيل \" لأبي داود (٣٣٣) عن إشارة ابن الجوزي إلى أن إعلاله بالكديمي أولى! فأعله بعباد فقط. ثم ذكره ابن\nالجوزي من رواية الحارث بن أبي أسامة، حدثنا إسماعيل المؤدب، حدثنا سليمان بن أرقم عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا بلفظ: \" من الزرقة يمن \" وقال:","vol":"1","page":384},{"text":"لا يصح، سليمان متروك، وإسماعيل لا يحتج به.\nفتعقبه السيوطي بقوله: قلت: قال أبو داود في \" مراسيله \" (رقم ٤٧٩): حدثنا عباس بن عبد العظيم، حدثنا عبد الرزاق، أنبأنا رجل من أهل العراق عن معمر عن الزهري مرفوعا: \" الزرقة يمن \".\nقلت: هذا مرسل، وفيه العراقي الذي لم يسم فهو المتهم به، وقد غمز من صحته أبو داود نفسه، فقال عقبه: \" كان فرعون أزرق، وعاقر الناقة أزرق \".\nثم ساق السيوطي الشاهد المتقدم من طريق الحاكم، وقد علمت وضعه، وقد نقل الشيخ العجلوني في \" الكشف \" (١ / ٤٣٩) عن ابن القيم أنه قال: حديث موضوع.\n<span data-type=\"title\" id=toc-222>٢١٨ </span>- \" من سافر من دار إقامته يوم الجمعة دعت عليه الملائكة أن لا يصحب في سفره \".\nضعيف.\nرواه الدارقطني في \" الأفراد \" من حديث ابن عمر مرفوعا.\nقال ابن القيم في \" الزاد \" (١ / ١٤٥): وهو من حديث ابن لهيعة.\nقلت: وهو ضعيف من قبل حفظه، وأشار الحافظ في \" التلخيص \" إلى إعلاله به، وأما تصحيح البجيرمي للحديث في \" الإقناع \" (٢ / ١٧٧) فمما لا وجه له إطلاقا.","vol":"1","page":385},{"text":"وروى ابن أبي شيبة (١ / ٢٠٦ / ١) بسند صحيح عن حسان بن عطية قال:\n\" إذا سافر يوم الجمعة دعي عليه أن لا يصاحب ولا يعان في سفر \".\nفهذا مقطوع، ولعل هذا هو أصل الحديث، فوصله ورفعه ابن لهيعة بسوء حفظه!\nوللحديث طريق أخرى لكنها موضوعة وهو:\n<span data-type=\"title\" id=toc-223>٢١٩ </span>- \" من سافر يوم الجمعة دعا عليه ملكاه أن لا يصحب في سفره ولا تقضى له حاجة \".\nموضوع.\nأخرجه الخطيب في \" كتاب أسماء الرواة عن مالك \" من رواية الحسين بن علوان عن مالك عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا، ثم قال الخطيب: الحسين ابن علوان غيره أثبت منه، قال العراقي: قد ألان الخطيب الكلام في الحسين هذا وقد كذبه يحيى بن معين ونسبه ابن حبان إلى الوضع، وذكر له الذهبي في الميزان هذا الحديث وإنه مما كذب فيه على مالك، كذا في \" نيل الأوطار \" (٣ / ١٩٤ - ١٩٥) .\nقلت: ومن العجيب حقا أن العراقي نفسه قد ألان القول أيضا في الحديث هذا بقوله في \" تخريج الإحياء \" (١ / ١٨٨) بعد أن عزاه للخطيب:.... بسند ضعيف.\nوليس في السنة ما يمنع من السفر يوم الجمعة مطلقا، بل روي عنه ﷺ أنه سافر","vol":"1","page":386},{"text":"يوم الجمعة من أول النهار، ولكنه ضعيف لإرساله، وقد روى البيهقي (٣ / ١٨٧) عن الأسود بن قيس عن أبيه قال: أبصر عمر بن الخطاب ﵁ رجلا عليه هيئة السفر فسمعه يقول: لولا أن اليوم يوم جمعة لخرجت قال عمر ﵁: اخرج فإن الجمعة لا تحبس عن سفر، ورواه ابن أبي شيبة (٢ / ٢٠٥ / ٢) مختصرا، وهذا سند صحيح رجاله كلهم ثقات، وقيس والد الأسود وثقه النسائي وابن حبان، فهذا الأثر مما يضعف هذا الحديث وكذا المذكور قبله إذ الأصل أنه لا يخفى على أمير المؤمنين عمر لوكان صحيحا.\n<span data-type=\"title\" id=toc-224>٢٢٠ </span>- \" إن له (يعني إبراهيم بن محمد ﷺ) مرضعا في الجنة، ولو عاش لكان صديقا نبيا، ولوعاش لعتقت أخواله القبط، وما استرق قبطي قط \".\nضعيف.\nأخرجه ابن ماجه (١ / ٤٥٩ - ٤٦٠) من طريق إبراهيم بن عثمان، حدثنا الحكم بن عتيبة عن مقسم عن ابن عباس قال: لما مات إبراهيم ابن رسول الله ﷺ صلى رسول الله عليه وقال: فذكره.\nوهذا سند ضعيف من أجل إبراهيم بن عثمان، فإنه متفق على ضعفه، ولكن الجملة الأولى من الحديث وردت من حديث البراء، رواه أحمد (٤ / ٢٨٣، ٢٨٤، ٢٨٩، ٢٩٧، ٣٠٠، ٣٠٢، ٣٠٤) وغيره بأسانيد بعضها صحيح.\nوالجملة الثانية وردت عن عبد الله بن أبي أوفى قيل له: رأيت إبراهيم ابن","vol":"1","page":387},{"text":"رسول الله؟ قال: مات وهو صغير، ولوقضي أن يكون بعد محمد ﷺ نبي لعاش ابنه ولكن لا نبي بعده، رواه البخاري في \" صحيحه \" (١٠ / ٤٧٦) وابن ماجه (١ / ٤٥٩) وأحمد (٤ / ٣٥٣) ولفظه: ولوكان بعد النبي ﷺ نبي ما مات ابنه إبراهيم، وعن أنس قال: رحمة الله على إبراهيم لوعاش كان صديقا نبيا، أخرجه أحمد (٣ / ١٣٣ و٢٨٠ - ٢٨١) بسند صحيح على شرط مسلم، ورواه ابن منده وزاد: \" ولكن لم يكن ليبقى لأن نبيكم آخر الأنبياء \" كما في \" الفتح \" للحافظ ابن حجر (١٠ / ٤٧٦) وصححه.\nوهذه الروايات وإن كانت موقوفة فلها حكم الرفع إذ هي من الأمور الغيبية التي لا مجال للرأي فيها، فإذا عرفت هذا يتبين لك ضلال القاديانية في احتجاجهم بهذه الجملة: \" لوعاش إبراهيم لكان نبيا \" على دعواهم الباطلة في استمرار النبوة بعده ﷺ لأنها لا تصح هكذا عنه ﷺ وإن ذهبوا إلى تقويتها بالآثار التي ذكرنا كما صنعنا نحن فهي تلقمهم حجرا وتعكس دليلهم عليهم إذ إنها تصرح أن وفاة إبراهيم ﵇ صغيرا كان بسبب أنه لا نبي بعده ﷺ ولربما جادلوا في هذا - كما هو دأبهم - وحاولوا أن يوهنوا من الاستدلال بهذه الآثار، وأن يرفعوا عنها حكم الرفع، ولكنهم لم ولن يستطيعوا الانفكاك مما ألزمناهم به من ضعف دليلهم هذا ولومن الوجه الأول وهو أنه لم يصح عنه ﷺ مرفوعا صراحة.","vol":"1","page":388},{"text":"<span data-type=\"title\" id=toc-225>٢٢١ </span>- \" الحج قبل التزوج \".\nموضوع.\nأورده السيوطي في \" الجامع الصغير \" من رواية الديلمي في \" مسند الفردوس \" عن أبي هريرة، وتعقبه المناوي بقوله: وفيه غياث بن إبراهيم، قال الذهبي:\nتركوه، وميسرة بن عبد ربه قال الذهبي: كذاب مشهور.\nقلت: والأول أيضا كذاب معروف، قال ابن معين: كذاب خبيث، وقال أبو داود:\nكذاب، وقال ابن عدي: بين الأمر في الضعف، وأحاديثه كلها شبه الموضوع وهو الذي ذكر أبو خيثمة أنه حدث المهدي بخبر: \" لا سبق إلا في نصل أو خف أو حافر \" فزاد فيه: \" أو جناح \" فوصله المهدي، ولما قام قال: أشهد أن قفاك قفا كذاب.\nفأعجب من السيوطي كيف يورد في \" جامعه \" أحاديث هؤلاء الكذابين!\nوالحديث في \" الغرائب الملتقطة من مسند الفردوس \" (١ / ٩٧) من طريق غياث بن إبراهيم (وما فوقه غير ظاهر في المصورة إلا: ابن ميسرة عن أبيه عن أبي هريرة)، وميسرة بن عبد ربه دون هذه الطبقة، فليحقق.\nوقد روى هذا الحديث عن أبي هريرة بلفظ آخر وهو:","vol":"1","page":389},{"text":"<span data-type=\"title\" id=toc-226>٢٢٢ </span>- \" من تزوج قبل أن يحج فقد بدأ بالمعصية \".\nموضوع.\nرواه ابن عدي (٢٠ / ٢) عن أحمد بن جمهو ر القرقساني، حدثنا محمد بن أيوب حدثني أبي عن رجاء بن روح حدثتني ابنة وهب بن منبه عن أبيها عن أبي هريرة مرفوعا، وقال ابن عدي: وبعض روايات أيوب بن سويد أحاديث لا يتابعه أحد عليها.\nومن طريق ابن عدي ذكره ابن الجوزي في \" الموضوعات \" (٢ / ٢١٣) وقال: محمد ابن أيوب يروي الموضوعات، وأبوه قال يحيى: ليس بشيء.\nوأقره السيوطي في \" اللآليء \" (٢ / ١٢٠) وزاد عليه قوله: قلت: وأحمد بن جمهو ر متهم بالكذب.\nقلت: ورجاء بن روح - كذا في \" ابن عدي \" وفي \" الموضوعات \" و\" اللآليء \": ابن نوح لم أجد له ترجمة.","vol":"1","page":390},{"text":"<span data-type=\"title\" id=toc-227>٢٢٣ </span>- \" الحجر الأسود يمين الله في الأرض يصافح بها عباده \".\nمنكر.\nأخرجه أبو بكر بن خلاد في \" الفوائد \" (١ / ٢٢٤ / ٢) وابن عدي (١٧ / ٢) وابن بشران في \" الأمالي \" (٢ / ٣ / ١) والخطيب (٦ / ٣٢٨) وعنه ابن الجوزي في \" الواهيات \" (٢ / ٨٤ / ٩٤٤) من طريق إسحاق بن بشر الكاهلي، حدثنا أبو معشر المدائني عن محمد بن المنكدر عن جابر مرفوعا.\nذكره الخطيب في ترجمة الكاهلي هذا وقال: يروي عن مالك وغيره من الرفعاء أحاديث منكرة، ثم ساق له هذا الحديث ثم روى تكذيبه عن أبي بكر بن أبي شيبة، وقد كذبه","vol":"1","page":390},{"text":"أيضا موسى بن هارون وأبو زرعة، وقال ابن عدي عقب الحديث: هو في عداد من يضع الحديث، وكذا قال الدارقطني كما في \" الميزان \"، وزاد ابن الجوزي: لا يصح، وأبو معشر ضعيف.\nوقال المناوي متعقبا على السيوطي حيث أورده في \" الجامع \" من رواية الخطيب وابن عساكر: قال ابن الجوزي: حديث لا يصح، وقال ابن العربي: هذا حديث باطل فلا يلتفت إليه.\nثم وجدت للكاهلي متابعا، وهو أحمد بن يونس الكوفي، وهو ثقة أخرجه ابن عساكر (١٥ / ٩٠ / ٢) من طريق أبي علي الأهوازي، حدثنا أبو عبد الله محمد بن جعفر ابن عبيد الله الكلاعي الحمصي بسنده عنه به، أورده في ترجمة الكلاعي هذا، ولم يذكر فيه جرحا ولا تعديلا، لكن أبو علي الأهوازي متهم، فالحديث باطل على كل حال، ثم رأيت ابن قتيبة أخرج الحديث في \" غريب الحديث \" (٣ / ١٠٧ / ١) عن إبراهيم بن يزيد عن عطاء عن ابن عباس موقوفا عليه، والوقف أشبه وإن كان في سنده ضعيف جدا، فإن إبراهيم هذا وهو الخوزي متروك كما قال أحمد والنسائي، لكن روي الحديث بسند آخر ضعيف عن ابن عمرو رواه ابن خزيمة (٢٧٣٧) والطبراني في \" الأوسط \" (١ / ٣٣ / ٢)، وقال: تفرد به عبد الله بن المؤمل ولذا ضعفه البيهقي في \" الأسماء \" (ص ٣٣٣) وهو مخرج في \" التعليق الرغيب \" (٢ / ١٢٣) .","vol":"1","page":391},{"text":"وإذا عرفت ذلك، فمن العجائب أن يسكت عن الحديث الحافظ ابن رجب في \" ذيل الطبقات \" (٧ / ١٧٤ - ١٧٥) ويتأول ما روي عن ابن الفاعوس الحنبلي أنه كان يقول: \" الحجر الأسود يمين الله حقيقة \"، بأن المراد بيمينه أنه محل الاستلام والتقبيل، وأن هذا المعنى هو حقيقة في هذه الصورة وليس مجازا، وليس فيه ما يوهم الصفة الذاتية أصلا، وكان يغنيه عن ذلك كله التنبيه على ضعف الحديث، وأنه لا داعي لتفسيره أو تأويله لأن التفسير فرع التصحيح كما لا يخفى.\n<span data-type=\"title\" id=toc-228><span data-type=\"title\" id=toc-229>٢٢٤ </span></span>- \" حملة القرآن أولياء الله، فمن عاداهم فقد عادى الله، ومن والاهم فقد والى الله \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٢ / ٩٠) من طريق أبي نعيم معلقا عليه بسنده عن الحسن بن إدريس العسكري حدثنا إبراهيم بن سهل حدثنا داود بن المحبر عن صخر بن جويرية عن نافع عن ابن عمر به.\nوذكره السيوطي في \" الجامع \" من رواية الديلمي وابن النجار عن ابن عمر، وتعقبه المناوي بقوله: وفيه داود بن المحبر، قال الذهبي في \" الضعفاء \":\nقال ابن حبان: كان يضع الحديث على الثقات، ورواه عنه أبو نعيم في \" الحلية \" ومن طريقه أورده الديلمي مصرحا، فلوعزاه له لكان أولى.\nقلت: بل الأولى حذفه أصلا! فقد أورده السيوطي نفسه في \" ذيل الأحاديث الموضوعة \" (رقم ١٥٥، ص ٣٢) من رواية أبي نعيم في \" تاريخ أصبهان \" وقال السيوطي: قال الحافظ في \" اللسان \": هذا خبر منكر ساقه أبو نعيم في ترجمة الحسن","vol":"1","page":392},{"text":"بن إدريس، لكن الآفة من داود بن المحبر، وتبعه ابن عراق في \" تنزيه الشريعة \": (١٣٥ / ١)، والحديث في \" أخبار أصبهان \" (١ / ٢٦٤) وليس في \" الحلية \" كما ظن المناوي! .\nوالحسن بن إدريس هو من شيوخ أبي الشيخ كما ترجمه في \" طبقاته \" (٣٨٩ / ٥٣١) ولم يذكر فيه جرحا ولا تعديلا وكذلك صنع أبو نعيم، وإبراهيم بن سهل لم أعرفه، ثم رواه الديلمي من حديث علي نحوه وفيه محمد بن الحسين، قال الخطيب (٢ / ٢٤٨): قال لي محمد بن يوسف القطان: كان غير ثقة يضع للصوفية الأحاديث.\n<span data-type=\"title\" id=toc-230>٢٢٥ </span>- \" لعن رسول الله ﷺ زائرات القبور والمتخذين عليها المساجد والسرج \".\nضعيف.\nبهذا السياق والتمام، أخرجه أصحاب السنن الأربعة إلا ابن ماجه وابن أبي شيبة في \" المصنف \" (٤ / ١٤٠) والبغوي في حديث علي بن الجعد (٧ / ٧٠ / ١) والطبراني (٣ / ١٧٤ / ٢) وأبو عبد الله القطان في \" حديثه \" (٥٤ / ١) والحاكم (١ / ٣٧٤) والبيهقي (٤ / ٧٨) وكذا الطيالسي (١ / ١٧١) وأحمد (٢٠٣٠) من طريق محمد بن جحادة قال: سمعت أبا صالح زاد القطان، بعد ما كبر، وهو رواية لابن أبي شيبة (٢ / ٨٤ / ١) عن ابن عباس قال: فذكره، وقال الحاكم وتبعه الذهبي: أبو صالح باذان ولم يحتجا به، وأما الترمذي فقال:","vol":"1","page":393},{"text":"حديث حسن، وأبو صالح هذا هو مولى أم هانيء بنت أبي طالب واسمه باذان ويقال: باذام أيضا.\nقلت: وهو ضعيف عند جمهو ر النقاد، ولم يوثقه أحد إلا العجلي وحده كما قال الحافظ في \" التهذيب \" بل كذبه إسماعيل بن أبي خالد والأزدي، ووصمه بعضهم بالتدليس، وقال الحافظ في \" التقريب \": ضعيف مدلس.\nقلت: وكأنه لهذا، قال ابن الملقن في \" خلاصة البدر المنير \" بعد أن حكى تحسين الترمذي للحديث قال (٥٩ / ١): قلت: فيه وقفة لنكتة ذكرتها في الأصل يعني \" البدر المنير \" ولم أقف عليه لنقف على النكتة التي أشار إليها وإن كان الظاهر أنه أراد بها ضعف أبي صالح المذكور وتدليسه، وبه أعله عبد الحق الإشبيلي في \" أحكامه الكبرى \" (٨٠ / ١) فقال: وهو عندهم ضعيف جدا.\nقلت: فمن هذا حاله لا يحسن تحسين حديثه كما فعل الترمذي! فكيف تصحيحه كما فعل الشيخ أحمد شاكر في تعليقه على \" المسند \" وعلى سنن الترمذي (٢ / ١٣٦ - ١٣٨)؟ وهذا التحسين والتصحيح بالإضافة إلى اشتهار الاستدلال بهذا الحديث على تحريم إيقاد السرج، حملني على أن أبين حقيقة إسناد هذا الحديث لكي لا ينسب إليه ﷺ ما لم يقله، نعم قد جاء غالب الحديث من طرق أخرى، فلعن زائرات القبور، رواه ابن ماجه (١ / ٤٧٨) والحاكم، والبيهقي وأحمد (٣ / ١٤٢) من حديث حسان بن ثابت، والترمذي وابن ماجه والبيهقي والطيالسي وأحمد (٢ / ٣٣٧) عن أبي هريرة بلفظ: \" زوارات القبور \"، انظر \" أحكام الجنائز \" (١٨٥ - ١٨٧) .","vol":"1","page":394},{"text":"ولعن المتخذين على القبور المساجد متواتر عنه ﷺ في \" الصحيحين \" وغيرهما من حديث عائشة وابن عباس وأبي هريرة وزيد بن ثابت وأبي عبيدة بن الجراح وأسامة بن زيد، وقد سقت أحاديثهم وخرجتها في\n\" التعليقات الجياد على زاد المعاد \" ثم في \" تحذير الساجد من اتخاذ القبور مساجد \"، وهو مطبوع، ونص حديث عائشة وابن عباس مرفوعا:\n\" لعنة الله على اليهود والنصارى اتخذوا من قبور أنبيائهم مساجد \" زاد أحمد في روايته: \" يحرم ذلك على أمته \" وأخرج أيضا من حديث ابن مسعود مرفوعا:\n\" إن من شرار الناس من تدركه الساعة وهم أحياء، ومن يتخذ القبور مساجد \".\nومع هذه الأحاديث الكثيرة في لعن من يتخذ المساجد على القبور تجد كثيرا من المسلمين يتقربون إلى الله ببنائها عليها والصلاة فيها، وهذا عين المحادة لله ورسوله، انظر \" الزواجر في النهي عن اقتراف الكبائر \" للفقيه أحمد بن حجر الهيثمي (١ / ١٢١) وقد صرح بعض الحنفية وغيرهم بكراهة الصلاة فيها، بل نقل بعض المحققين اتفاق العلماء على ذلك، فانظر \" فتاوى شيخ الإسلام ابن تيمية \" (١ / ١٠٧، ٢ / ١٩٢) \" وعمدة القاري شرح صحيح البخاري \" للعيني الحنفي (٤ /١٤٩) وشرحه للحافظ ابن حجر (٣ / ١٠٦)، وأما لعن المتخذين عليها السرج.\nفلم نجد في الأحاديث ما يشهد له، فهذا القدر من الحديث ضعيف، وإن لهج إخواننا السلفيون في بعض البلاد بالاستدلال به، ونصيحتي إليهم أن يمسكوا عن نسبته إليه ﷺ لعدم صحته، وأن يستدلوا على منع السرج على القبور بعمومات الشريعة، مثل قوله ﷺ:","vol":"1","page":395},{"text":"\" كل بدعة ضلالة، وكل ضلالة في النار \"، ومثل نهيه ﷺ عن إضاعة المال، ونهيه عن التشبه بالكفار ونحوذلك.\n<span data-type=\"title\" id=toc-231>٢٢٦ </span>- \" تختموا بالعقيق فإنه مبارك \".\nموضوع.\nأخرجه المحاملي في \" الأمالي \" (ج ٢ رقم ٤١ - نسختي) والخطيب في \" تاريخه \" (١١ / ٢٥١) وكذا العقيلي في \" الضعفاء \" (٤٦٦) من طريق يعقوب بن الوليد المدني، وابن عدي (٣٥٦ / ١) من طريق يعقوب بن إبراهيم الزهري، كلاهما عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nومن طريق العقيلي ذكره ابن الجوزي في \" الموضوعات \" (١ / ٤٢٣) وقال: يعقوب كذاب يضع، قال العقيلي: ولا يثبت في هذا عن النبي ﷺ شيء.\nقلت: قال الذهبي في ترجمة يعقوب: قال أحمد: كان من الكذابين الكبار، يضع الحديث، ثم ساق له هذا الحديث، وقال ابن عدي: يعقوب بن إبراهيم هذا ليس بالمعروف، وقد سرقه منه يعقوب بن الوليد.\nوقد تعقب ابن الجوزي السيوطي في \" اللآلئ \" (٢ / ٢٧٢) كعادته فقال:\nوللحديث طريق آخر عن هشام أخرجه الخطيب وابن عساكر (٤ / ٢٨٣ / ٢) من طريق أبي سعيد شعيب بن محمد بن إبراهيم الشعيبى، أنبأنا أبو عبد الله محمد بن وصيف ﴿الفامي﴾، أنبأنا محمد بن سهل بن الفضل بن عسكر أبو الفضل، حدثنا خلاد بن يحيى عن هشام بن عروة به.\nقلت: وهذا إسناد مظلم، فإن من دون خلاد لا يعرفون، أما شعيب بن محمد","vol":"1","page":396},{"text":"بن إبراهيم الشعيبي فلعله الذي في \" الجرح والتعديل \" (٢ / ١ / ٣٥٢): شعيب بن محمد بن شعيب العبدي، بغدادي، روى عن بشر بن الحارث وعبد الرحمن بن عفان كتب عنه أبي في الرحلة الثانية وكذا في \" تاريخ بغداد \" (٩ / ٢٤٤) للخطيب نقلا عن ابن أبي حاتم.\nوأما محمد بن وصيف ﴿الفامي﴾ فلم أجد من ذكره إلا أن يكون الذي ذكره الخطيب في \" تاريخه \" (٣ / ٣٣٦): محمد بن وصيف أبو جعفر السامري، ثم ساق له حديثا ولم يذكر فيه جرحا ولا تعديلا، ولكن هذا كنيته أبو جعفر، والمترجم كنيته أبو عبد الله، فالله أعلم.\nوأما محمد بن سهل بن فضل، فيحتمل أنه محمد بن سهل العطار، وقد تردد في هذا الحافظ ابن حجر في \" اللسان \" والله أعلم.\nوالعطار معروف بوضع الحديث، وصفه بذلك الدارقطني وغيره فهو آفة هذا الإسناد أو من دونه، والله أعلم.\nوقد روي الحديث بألفاظ أخرى من طرق أخرى وكلها باطلة كما قال الحافظ السخاوي في \" المقاصد \" وأما قول الشيخ علي القاري في \" الموضوعات \" (ص ٣٧): لكن رواه الديلمي من حديث أنس وعمر وعلي وعائشة بأسانيد متعددة فيدل على أن الحديث له أصل.\nفهو ذهول عن قول الحافظ السخاوي: إنها كلها باطلة، وعن القاعدة المتفق عليها عند المحدثين أن تعدد الطرق إنما يقوي الحديث إذا كان الضعف فيها ناشئا من قلة الضبط والحفظ، وليس الأمر في هذا الحديث كذلك، فإن غالبها لا يخلومن متهم بالكذب، كما يأتي بعد، ثم إن في ألفاظها اضطرابا شديدا فبعضها يقول: فإنه مبارك، كما في حديث عائشة هذا.","vol":"1","page":397},{"text":"وبعضها يقول: \" فإنه ينفي الفقر \"، وغير ذلك من الألفاظ التي لا يشهد بصحتها شرع ولا عقل، ومنها الحديث الآتي:\n<span data-type=\"title\" id=toc-232>٢٢٧ </span>- \" تختموا بالعقيق فإنه ينفي الفقر \".\nموضوع.\nذكره ابن الجوزي في \" الموضوعات \" (٣ / ٥٨) من رواية ابن عدي وعنه الديلمي (٢ / ٣١) عن الحسين بن إبراهيم البابي حدثنا حميد الطويل عن أنس مرفوعا به، وقال ابن الجوزي: قال ابن عدي: باطل والحسين مجهول، وقال الذهبي في \" الميزان \": حديث موضوع، وأقره الحافظ في \" اللسان \" وكذا أقر ابن الجوزي\nعلى وضعه السيوطي في \" اللآليء \" (٢ / ٢٧٣) وزاد: قلت: قال في \" الميزان \": حسين لا يدرى من هو فلعله من وضعه.\nومع اعتراف السيوطي بوضعه فقد ذكره في \" الجامع الصغير \" من رواية ابن عدي!!\nومن طريق ابن عدي وغيره أخرجه ابن عساكر في \" التاريخ \" (١٤ / ٢٦ - ط)، وأعله بجهالة البابي، ولم أره في \" كامل ابن عدي \".","vol":"1","page":398},{"text":"<span data-type=\"title\" id=toc-233>٢٢٨ </span>- \" تختموا بالعقيق فإنه أنجح للأمر، واليمنى أحق بالزينة \".\nموضوع.\nأخرجه ابن عساكر (٤ / ٢٩١ / ١ - ٢) في ترجمة الحسن بن محمد بن أحمد بن هشام السلمي بسنده إلى أبي جعفر محمد بن عبد الله","vol":"1","page":398},{"text":"البغدادي حدثني محمد بن الحسن - بالباب والأبواب - حدثنا حميد الطويل عن أنس مرفوعا به، قال الحافظ في \" اللسان \" (٢ / ٢٦٩): وهو موضوع لا ريب فيه، لكن لا أدري من وضعه.\nوأقره السيوطي في \" اللآليء \": (٢ / ٢٧٣) .\n<span data-type=\"title\" id=toc-234>٢٢٩ </span>- \" تختموا بالخواتم العقيق فإنه لا يصيب أحدكم غم ما دام عليه \".\nموضوع.\nرواه الديلمي في \" مسنده \" (٢ / ٣٢) من طريق علي بن مهرويه القزويني، وفي سنده داود بن سليمان الغازي الجرجاني كذبه ابن معين، وقال الذهبي:\nشيخ كذاب، له نسخة موضوعة عن علي بن موسى الرضا.\nقلت: وهذا الحديث من النسخة المذكورة كما يتبين لمن نظر \" المقاصد الحسنة \" و\" كشف الخفاء \".","vol":"1","page":399},{"text":"<span data-type=\"title\" id=toc-235>٢٣٠ </span>- \" من تختم بالعقيق لم يزل يرى خيرا \".\nموضوع.\nرواه ابن الجوزي في \" الموضوعات \" (١ / ٥٧) من طريق ابن حبان يعني في \" الضعفاء \" (٣ / ١٥٣) عن زهير بن عباد حدثنا أبو بكر بن شعيب عن مالك عن الزهري عن عمرو بن الشريد عن فاطمة بنت النبي ﷺ مرفوعا وقال ابن حبان وتبعه ابن الجوزي: أبو بكر يروي عن مالك ما ليس من حديثه.","vol":"1","page":399},{"text":"وأقره في \" اللآليء \" (٢ / ٢٧١)، وقال الذهبي في ترجمة أبي بكر المذكور وقد ساق له هذا الحديث: هذا كذب، ووافقه الحافظ في \" اللسان \".\nوالحديث أخرجه الطبراني في \" الأوسط \" من هذا الوجه وقال: لم يروه عن مالك إلا أبو بكر تفرد به زهير، كما في \" جزء منتقى \" من معجمي الطبراني \" الأوسط \" و\" الكبير \" ومن \" مسند المقلين \" لدعلج بخط الحافظ الذهبي وروايته عن الحافظ المزي (ورقة ١ وجه ٢) وكذلك هو في \" جزء من حديث الطبراني رواية أبي نعيم \" (٢٦ / ١)، وفي \" جزء ما انتقاه ابن مردويه من حديث الطبراني \" (١١٣ / ١) ثم رأيته في \" المعجم الأوسط \" (١ / ٨ / ١٠١) .\nومن هذا يتبين خطأ قول الهيثمي بعد أن ساق الحديث (٥ / ١٥٤ - ١٥٥):\nرواه الطبراني في \" الأوسط \" وعمرو بن الشريد لم يسمع من فاطمة، وزهير بن عباس الرواسي وثقه أبو حاتم، وبقية رجاله رجال الصحيح!\nفهذا خطأ فاحش، فإن أبا بكر هذا ليس من رجال الصحيح، بل ولا من رجال السنن و\" المسانيد \"! ثم هو متهم كما يشير إليه كلام ابن حبان وابن الجوزي السابق فيه.\nوقد غفل عن هذا المعلق على \" الأوسط \" (١ / ١٠٤) فنقل كلام الهيثمي ثم أقره.\nوبالجملة فكل أحاديث التختم بالعقيق باطلة كما سبق عن الحافظ السخاوي.","vol":"1","page":400},{"text":"<span data-type=\"title\" id=toc-236>٢٣١ </span>- \" كلوالبلح بالتمر، فإن الشيطان إذا رآه غضب وقال: عاش ابن آدم حتى أكل الجديد بالخلق \".\nموضوع.\nرواه ابن ماجه (١ / ٣١٧) والعقيلي في \" الضعفاء \" (٤٦٧) وابن عدي (٣٦٤ / ٢) وابن حبان في \" الضعفاء \" (٣ / ١٢٠) وأبو نعيم في \" أخبار أصبهان \" (١ / ١٣٤) والحاكم في \" المستدرك \" (٤ / ٢١) وفي \" معرفة علوم الحديث \" (ص ١٠٠ - ١٠١) والبيهقي في \" الآداب \" (٣١٨ / ٦٦٧) وأبو الحسن الحمامي في \" الفوائد المنتقاة \" (٩ / ٢٠٧ / ٢) والخطيب في \" تاريخه \" (٥ / ٣٥٣) وهبة الله الطبري في \" الفوائد \" (١ / ١٣٤ / ٢) واستغربه عن أبي زكير يحيى ابن محمد بن قيس قال: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعا، وقال ابن عدي والحاكم في \" المعرفة \" والبيهقي والحمامي والخطيب: تفرد به أبو زكير، والحاكم مع تساهله المعروف لم يصححه في \" المستدرك \" وقال الذهبي في \" الميزان \":\nهذا حديث منكر، وكذا قال في تلخيص \" المستدرك \" وزاد:\nولم يصححه المؤلف.\nقال السندي: وفي \" الزوائد \": في إسناده أبو زكير في الأصل زكريا وهو تصحيف يحيى بن محمد ضعفه ابن معين وغيره، وقال ابن عدي: أحاديثه مستقيمة سوى أربعة أحاديث.\nقلت: وقد عد هذا الحديث من جملة تلك الأحاديث، وقال النسائي: إنه حديث منكر.","vol":"1","page":401},{"text":"قلت: وقد أورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٦) وقال: قال الدارقطني: تفرد به أبو زكير عن هشام قال العقيلي: لا يتابع عليه ولا يعرف إلا به، قال ابن حبان: وهو يقلب الأسانيد ويرفع المراسيل من غير تعمد فلا يحتج به، روى هذا الحديث ولا أصل له، قال ابن الجوزي: هذا قدح ابن حبان في أبي زكير وقد أخرج عنه مسلم في \" الصحيح \" ولعل الزلل من قبل محمد بن شداد المسمعي (يعني أحد رواته) عن أبي زكير قال الدارقطني: لا يكتب حديثه، وتابعه نعيم بن حماد عن أبي زكير، ونعيم ليس بثقة.\nوأقره السيوطي في \" اللآليء \" (٢ / ٢٤٣) على وضعه لكنه تعقبه في محاولته تبرئة أبي زكير من عهدة الحديث فإنه ذكر له طرقا أخرى عن أبي زكير، تحمل الباحث على أن يحصر التهمة في أبي زكير، وهو الصواب، وبه أعل الأئمة هذا الحديث والله أعلم.\nومسلم إنما أخرج له في \" المتابعات \"، كما في \" التهذيب \"، وقال في \" التقريب \": صدوق يخطيء كثيرا.\nومع اعتراف السيوطي بوضعه فإنه أورده في \" الجامع الصغير \" من رواية النسائي وابن ماجه والحاكم عن عائشة!\nهذا وقد عزاه للنسائي ابن القيم أيضا في \" زاد المعاد \" (٣ / ٢١١) فالظاهر أنه في \" سننه الكبرى \"، وهو في الوليمة منه، كما في \" تحفة الأشراف \" (١٢ / ٢٢٤) وقال النسائي: هذا منكر.","vol":"1","page":402},{"text":"كما تقدم عن \" الزوائد \"، ثم إن ابن القيم سكت عن هذا الحديث فكأنه لم يستحضر علته فكان عمله هذا من جملة الدواعي على تحرير القول فيه.\n<span data-type=\"title\" id=toc-237>٢٣٢ </span>- \" كلوا التمر على الريق فإنه يقتل الدود \".\nموضوع.\nرواه أبو بكر الشافعي في \" الفوائد \" (٩ / ١٠٦ / ١) وابن عدي (٢٥٨ / ٢) عن عصمة بن محمد حدثنا موسى بن عقبة عن كريب عن ابن عباس مرفوعا.\nوقال ابن عدي: وعصمة بن محمد كل حديثه غير محفوظ وهو منكر الحديث.\nوأورده ابن الجوزي في \" الموضوعات \" (٣ ٢٥) من طريق ابن عدي عن عصمة، ثم قال: لا يصح، عصمة كذاب.\nوأقره السيوطي في \" اللآليء \" (٢ / ٢٤٣) ثم ابن عراق في \" تنزيه الشريعة \" (٣٢٠ / ٢) ومن قبلهما ابن القيم في \" المنار \" وقال (ص ٢٥): هو بوصف الأطباء والطرقية أشبه وأليق.\nومع هذا فقد أورده السيوطي في \" الجامع الصغير \" من رواية أبي بكر الشافعي هذا والديلمي عن ابن عباس، فانظر كم هو متناقض؟ ! .","vol":"1","page":403},{"text":"<span data-type=\"title\" id=toc-238>٢٣٣ </span>- \" أكثر خرز الجنة العقيق \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٢٨١) في ترجمة سلم، وفي \" الحلية \" سالم ابن ميمون الخواص من طريق أبي محمد سلم الزاهد: ثنا القاسم","vol":"1","page":403},{"text":"ابن معن عن أخته أمينة بنت معن عن عائشة مرفوعا، وقال: غريب من حديث القاسم لم نكتبه إلا من هذا الوجه، وأورده ابن الجوزي في \" الموضوعات \" (٣ / ٥٨) من هذا الوجه وقال: سلم بن سالم كذاب.\nوعقب عليه السيوطي بقوله في \" اللآليء \" (٢ / ٢٧٣): قلت: اتفقوا على تضعيفه غير ابن عدي فقال: أرجوأنه يحتمل حديثه، وقال العجلي: لا بأس به، وهو صاحب حديث العدس، ثم راجعت \" الحلية \" فوجدته أخرجه في ترجمة سلم بن ميمون الخواص الزاهد المشهور، وهو صوفي من كبار الصوفية والعباد غير أن في\nحديثه مناكير، قال ابن حبان: غلب عليه الصلاح حتى شغل عن حفظ الحديث وإتقانه.\nقلت: وتمام كلام ابن حبان (١ / ٣٤٥): فربما ذكر الشيء بعد الشيء ويقلبه توهما، فبطل الاحتجاج به.\nوقال ابن أبي حاتم (٢ / ١ / ١٦٧) عن أبيه: لم أكتب عنه، روى عن أبي خالد الأحمر حديثا منكرا شبه الموضوع، وميل السيوطي إلى أن الحديث لسلم بن ميمون يؤيده إيراد أبي نعيم له في ترجمته، لكن لم أر أحدا ممن ترجمه ذكر له كنية مطلقا، بخلاف سلم بن سالم فقد جزم بأن كنيته أبو محمد ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ١ / ٢٦٦)، وابن سعد في \" طبقاته \" (٧ / ٣٧٤) و\" تاريخ بغداد \" (٩ / ١٤١) للخطيب واعتمده هو حيث قال في أول ترجمته:\nسلم بن سالم أبو محمد، وقيل: أبو عبد الرحمن البلخي.","vol":"1","page":404},{"text":"فهذا يؤيد أنه سلم بن سالم وهو موصوف بالزاهد أيضا مثل سلم بن ميمون فكان ذلك من دواعي الاشتباه، والأرجح ما ذهب إليه ابن الجوزي أنه سلم بن سالم وهو متهم، وروى الخطيب عن أحمد بن سيار قال: سلم بن سالم كان يروي أحاديث ليست لها خطم ولا أزمة شبيهة بالموضوع، وعن إبراهيم بن يعقوب الجوزجاني قال: غير\nثقة، سمعت إسحاق بن إبراهيم هو ابن راهو يه يقول: سئل ابن المبارك عن الحديث الذي حدث في أكل العدس أنه قدس على لسان سبعين نبيا؟ فقال: ولا على لسان نبي واحد، إنه لمؤذ منفخ، من يحدثكم به؟ قالوا: سلم بن سالم، قال: عمن؟\nقالوا: عنك، قال: وعني أيضا؟ ! ثم روى الخطيب تضعيفه عن أحمد والنسائي وغيرهما، وقال ابن أبي حاتم في ترجمته (١ / ١ / ٣٦٧): سمعت أبا زرعة يقول: لا يكتب حديثه، كان مرجئا، وكان لا - وأو مأ بيده إلى فيه -يعني لا يصدق، وقال ابن حبان (١ / ٣٤٤): منكر الحديث يقلب الأخبار قلبا، وكان ابن المبارك يكذبه.\nوأما استثناء السيوطي ابن عدي من المضعفين له بسبب قوله: أرجوأن يحتمل حديثه فغير مستقيم لأنه إنما قال هذا بعد أن أورد له أحاديث قال فيها:","vol":"1","page":405},{"text":"\" هذه الأحاديث أنكر ما رأيت له، وله أفراد، وأرجوأن يحتمل حديثه \" كذا في \" اللسان \"، فهذا يفيد أن ابن عدي ضعفه بسبب روايته لتلك الأحاديث المنكرة، ورجاؤه أن يحتمل ما له من الأفراد والأحاديث القليلة، لا يوثقه بعد روايته الأحاديث المنكرة، وهذا بين لا يخفى على من له دراية بهذا الفن الشريف.\nوقد سبق للسيوطي مثل هذه الخطأ فانظر الحديث (٢٠١) .\nوبالجملة فالحديث موضوع سواء كان من رواية سلم بن سالم أو من رواية سلم بن ميمون فإن كل واحد منهما شر في الحديث من الآخر كما تبين لك من أقوال العلماء فيهما، وقد مضى عن السخاوي في الحديث (رقم ٢٢٢) أن كل طرق حديث خاتم العقيق باطلة، ثم إن الحديث ذكره الذهبي في ترجمة سلم بن عبد الله الزاهد، وقال:\nوهاه ابن حبان وقال: حدثنا ابن قتيبة وحدثنا حاتم بن نصر - بأستروشنة - قالا: حدثنا عبيد بن الغار العسقلاني حدثنا سلم بن عبد الله الزاهد عن القاسم بن معن.. .\nقلت: فذكر الحديث بإسناده ولفظه، وقد عزاه الحافظ في \" اللسان \" لأبي نعيم وقال: ولم تقع في روايته ولا رواية ابن حبان تسمية والد سلم والعلم عند الله.\nكذا قال لكن ابن حبان أورده في ترجمة سلم بن عبد الله الزاهد أبو محمد من \" ضعفائه \" (١ / ٣٤٤) عقب ترجمة سلم بن سالم المتقدم، وقال: لا يحل ذكره في الكتب إلا على سبيل الاعتبار.","vol":"1","page":406},{"text":"<span data-type=\"title\" id=toc-239>٢٣٤ </span>- \" أطعموا نساءكم في نفاسهن التمر، فإنه من كان طعامها في نفاسها التمر خرج ولدها ذلك حليما، فإنه كان طعام مريم حين ولدت عيسى، ولوعلم الله طعاما هو خير لها من التمر أطعمها إياه \".\nموضوع.\nأخرجه الخطيب (٨ / ٣٦٦) من طريق داود بن سليمان الجرجاني حدثنا سليمان بن عمرو عن سعد بن طارق عن سلمة بن قيس مرفوعا.\nذكره في ترجمة الجرجاني ثم روى عن ابن معين أنه قال فيه: كذاب.\nقلت: وقد سبق له حديث موضوع قريبا (٢٢٩)، وشيخه في هذا الحديث سليمان بن عمرو وهو النخعي كذاب أيضا.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٧) من هذا الوجه وقال:\nسليمان النخعي وداود كذابان.\nوعقب عليه السيوطي في \" اللآليء \" بقوله (٢ / ٢٤٤): قلت: داود توبع.\nثم ساقه من رواية ابن منده من طريق حامد بن المسور حدثنا الحسن بن قتيبة حدثنا سليمان بن عمرو النخعي به، وأخرجه أبو نعيم في \" الطب \" من طريق حامد بن المسور.\nقلت: وهذه المتابعة لا تجدي لأنها تدور على سليمان النخعي الكذاب أيضا باعتراف السيوطي فكأنه يعترف بوضع هذا الحديث، لكنه قد روي بإسناد آخر ضعيف ولفظه قريب من هذا فانظر الحديث الآتي","vol":"1","page":407},{"text":"(٢٦٣)، وقد جزم ابن القيم في \" المنار \" (ص ٢٥) بوضعه فقال: هو بوصف الأطباء والطرقية أشبه وأليق.\n<span data-type=\"title\" id=toc-240>٢٣٥ </span>- \" ترك الدنيا أمر من الصبر، وأشد من حطم السيوف فى سبيل الله، ولا يتركها أحد إلا أعطاه مثل ما يعطي الشهداء، وتركها قلة الأكل والشبع، وبغض الثناء من الناس، فإنه من أحب الثناء من الناس أحب الدنيا ونعيمها، ومن سره النعيم فليدع الثناء من الناس \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٢ / ٤٤) قال أنبأنا أبي أخبرنا أحمد بن عمرو البزار عن عبد الله بن عبد الرحمن الجزري عن سفيان عن حماد عن إبراهيم عن علقمة عن ابن مسعود مرفوعا.\nوذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٩١) من رواية الديلمي، وقال السيوطي: قال في \" الميزان \": عبد الله بن عبد الرحمن الجزري عن الثوري والأوزاعي بمناكير وعجائب، اتهمه ابن حبان بالوضع، وفي \" اللسان \" قال ابن حبان: يأتي عن الثوري بالأوابد حتى لا يشك من كتب الحديث إنه عملها (٢ / ٣٥)، وأقره ابن عراق (٣٥٨ / ١) .\nقلت: ومع هذا فقد أورد السيوطي طرف الحديث الأول في \" الجامع الصغير \" من رواية الديلمي هذه! فأساء من وجهين.\nالأول: إيراده فيه مع أنه من رواية ذاك المتهم بالوضع.\nالآخر: اقتصاره على القدر المذكور فأو هم أنه كذلك عند الديلمي وليس","vol":"1","page":408},{"text":"كذلك.\nوالشارح المناوي لم يتعقبه بشيء يذكر فقال: ورواه عنه البزار أيضا، ومن طريقه عنه أورده الديلمي.\nقلت: إطلاق العزو للبزار يعني إنه رواه في \" مسنده \" كما هو المصطلح عليه عند المحدثين وما أظن البزار أخرجه فيه وإلا لذكره الهيثمي في \" المجمع \" ولم أره فيه، والله أعلم.\nثم استدركت فقلت: ليس البزار في إسناد الديلمي هو أحمد بن عمرو صاحب \" المسند \" المعروف به، فإنه توفي سنة (٢٩٢) ووالد الديلمي واسمه شيرويه ابن شهردار مات سنة (٥٠٩) فبينهما قرنان من الزمان! .\n<span data-type=\"title\" id=toc-241>٢٣٦ </span>- \" ما تزين الأبرار في الدنيا بمثل الزهد في الدنيا \".\nموضوع.\nأخرجه أبو يعلى في \" مسنده \" (٣ / ١٩١ / ١٦١٧) حدثنا سليمان الشاذكوني حدثنا إسماعيل بن أبان حدثنا علي بن الحزور قال: سمعت أبا مريم يقول: سمعت عمار ابن ياسر يقول: ... فذكره مرفوعا، وذكره الهيثمي في \" المجمع \" (١٠ /٢٨٦) وقال: وفيه سليمان الشاذكوني وهو متروك.\nقلت: بل هو كذاب وقد مضى له عدة أحاديث أقربها الحديث (٢٣٤) .\nثم إن اقتصاره عليه يوهم أنه ليس فيه من هو مثله أو قريب منه، وليس كذلك بل فوقه آخران أحدهما شر من الآخر استدرك عليه أحدهما المعلق على \" المسند \" فقال: وعلي بن الحزور متروك وباقي رجاله ثقات.","vol":"1","page":409},{"text":"قلت: ولقد أخطأ أيضا، فإن إسماعيل بن أبان ليس هو الوراق الثقة وإنما هو إسماعيل بن أبان الغنوي، قال الحافظ: متروك رمي بالوضع.\n<span data-type=\"title\" id=toc-242>٢٣٧ </span>- \" ما أسر عبد سريرة إلا ألبسه الله رداءها إن خيرا فخير، وإن شرا فشر \".\nضعيف جدا.\nرواه الطبراني في \" الكبير \" (١ / ١٨٠ / ١) وفي \" الأوسط \" (٤٨٤ - ٤٨٥ - حرم) عن حامد بن آدم المروزي أنبأنا الفضل بن موسى عن محمد بن عبيد الله العرزمي عن سلمة بن كهيل عن جندب بن سفيان مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، وفيه علتان: الأولى: محمد العرزمي هذا فإنه متروك كما في \" التقريب \".\nالأخرى: حامد بن آدم المروزي فقد كذبه الجوزجاني وابن عدي، وعده أحمد بن علي السلماني فيمن اشتهر بوضع الحديث ولهذا قال الهيثمي في \" المجمع \" (١٠ /٢٢٥) بعد أن عزاه للطبراني: وفيه حامد بن آدم وهو كذاب.\nقلت: لكن تعصيب الجناية به وحده قصور مع أن فوقه ذاك المتروك، ولا سيما ولم يتفرد به حامد فقد أخرجه أبو بكر الذكواني في \" اثنا عشر مجلسا \" (٧ / ٢) قال حدثنا أبو بكر محمد بن عمر بن محمد بن سلم الجعابي حدثنا عمر بن أيوب السقطي حدثنا محمد بن عمر بن أبي رزمة حدثنا الفضل بن موسى به وابن أبي رزمة هذا الظاهر أنه محمد بن عبد العزيز أبو رزمة فإنه الذي ذكروه في الرواة عن الفضل بن موسى شيخه في هذا السند، فإذا كان هو هذا فهو ثقة من","vol":"1","page":410},{"text":"رجال البخاري ويكون تصحف اسم أبيه عبد العزيز على بعض النساخ فكتب بدله: عمر، وأما الراوي عنه عمر بن أيوب السقطي فالظاهر أيضا أنه الموصلي وهو ثقة من رجال مسلم بل هو غيره فهذا عبدي كما في \" التهذيب \" وذاك سقطي وهو مترجم في \" تاريخ بغداد \" (١١ /٢١٩) وهو ثقة، لكن الراوي عنه الجعابي ضعيف، فإنه وإن كان حافظا مشهورا فإنه فاسق رقيق الدين كما قال الذهبي، وذكر الدارقطني أنه اختلط وإن كان الجعابي حفظ هذا السند فتلك متابعة قوية لحامد بن آدم، وهي مما يستدرك على السيوطي فإنه أورد الحديث من طريق الطبراني التي فيها ذاك الكذاب وأعرض عن هذه السالمة من مثله! وتبعه على ذلك المناوي إلا أنه تعقبه بكلام الهيثمي السابق\nفي حامد وذهل عن هذه الطريق السالمة منه وهذا كله يصدق المثل السائر: كم ترك الأول للآخر! .\n<span data-type=\"title\" id=toc-243>٢٣٨ </span>- \" إذا وضعت المائدة فلا يقوم رجل حتى ترفع المائدة، ولا يرفع يده وإن شبع حتى يفرغ القوم، وليعذر فإن الرجل يخجل جليسه فيقبض يده وعسى أن يكون له في الطعام حاجة \".\nضعيف جدا.\nأخرجه ابن ماجه (٢ / ٣٠٩) من طريق عبد الأعلى عن يحيى بن أبي كثير عن عروة بن الزبير عن ابن عمر مرفوعا.\nقال البوصيري في \" الزوائد \" (٤ / ١٤): في إسناده عبد الأعلى بن أعين وهو ضعيف.\nقلت: بل ضعيف جدا، قال أبو نعيم:","vol":"1","page":411},{"text":"روى عن يحيى بن أبي كثير المناكير.\nقلت: وهذه منها.\nوقال الدارقطني: ليس بثقة، وقال ابن حبان: لا يجوز الاحتجاج به.\nوالجملة الأولى من الحديث رويت بإسناد آخر ولكنه ضعيف جدا أيضا وهو:\n<span data-type=\"title\" id=toc-244>٢٣٩ </span>- \" نهى أن يقام عن الطعام حتى يرفع \".\nضعيف جدا.\nأخرجه ابن ماجه (٢ / ٣٠٩) من طريق الوليد بن مسلم عن منير بن الزبير عن مكحول عن عائشة مرفوعا، قال البوصيري في \" الزوائد \" (٤ / ١٣): في إسناده الوليد بن مسلم مدلس، وكذلك مكحول الدمشقي، ومنير بن الزبير قال فيه دحيم:\nضعيف، وقال ابن حبان: يأتي عن الثقات بالمعضلات لا تحل الرواية عنه إلا على سبيل الاعتبار.\nوفي \" الميزان \" بعد أن ذكر قول ابن حبان فيه وساق له هذا الحديث: والحديث أيضا منقطع، يعني بين مكحول وعائشة، قال المناوي في شرح \" الجامع \": فرمز المصنف لحسنه غير حسن.","vol":"1","page":412},{"text":"<span data-type=\"title\" id=toc-245>٢٤٠ </span>- \" نهى عن ذبائح الجن \".\nموضوع.\nذكره ابن الجوزي في \" الموضوعات \" (٢ / ٣٠٢) من رواية ابن حبان في \" المجروحين \" (٢ / ١٩) عن عبد الله بن أذينة عن ثور بن يزيد عن الزهري عن حميد بن عبد الرحمن عن أبي هريرة مرفوعا، وقال: قال ابن حبان: عبد الله منكر الحديث جدا يروي عن ثور ما ليس من حديثه.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ٢٢٦) فقال: قلت: أخرجه أبو عبيد في \" غريبه \" والبيهقي من طريقه: أنبأنا عمر بن هارون عن يونس عن الزهري رفع الحديث.\nقلت: وهذا التعقيب لا طائل تحته، فإن عمر بن هارون متفق على تضعيفه بل قال فيه يحيى بن معين وصالح جزرة: كذاب، فسقط حديثه.\nوالحديث في \" سنن البيهقي \" (٩ / ٣١٤) من الوجه الذي ذكره السيوطي وعنده عقب الحديث ما نصه: قال: (لعله يعني الزهري) وأما ذبائح الجن: أن تشتري الدار وتستخرج العين وما أشبه ذلك فتذبح لها ذبيحة للطيرة، وقال أبو عبيد:\nوهذا التفسير في الحديث معناه: أنهم يتطيرون إلى هذا الفعل مخافة أنهم إن لم يذبحوا فيطعموا أن يصيبهم فيها شيء من الجن يؤذيهم، فأبطل النبي ﷺ هذا ونهى عنه.\nقلت: لقد علمت أن الحديث غير صحيح، فالعمدة في النهي عن هذه الذبائح الأحاديث الصحيحة في النهي عن الطيرة، والله أعلم.","vol":"1","page":413},{"text":"<span data-type=\"title\" id=toc-246>٢٤١ </span>- \" إن من السرف أن تأكل كل ما اشتهيت \".\nموضوع.\nأخرجه ابن ماجه (٢ / ٣٢٢) وابن أبي الدنيا في \" كتاب الجوع \" (٨ / ١) وأبو نعيم في \" الحلية \" (١٠ / ٢١٣) والبيهقي في \" الشعب \" (٢ / ١٦٩ / ١) من طرق عن بقية بن الوليد حدثنا يوسف بن أبي كثير عن نوح بن ذكوان عن الحسن عن أنس مرفوعا.\nقال أبو الحسن السندي في حاشيته على ابن ماجه: وفي \" الزوائد \": هذا إسناد ضعيف لأن نوح بن ذكوان متفق على تضعيفه، وقال الدميري: هذا الحديث مما أنكر عليه.\nقلت: وأورده ابن الجوزي في \" الأحاديث الموضوعة \" (٣ / ٣٠) من رواية الدارقطني عن يحيى بن عثمان حدثنا به، وقال: لا يصح، يحيى منكر الحديث وكذا نوح.\nوعقب عليه السيوطي في \" اللآليء \" (٢ / ٢٤٦) بقوله: قلت: يحيى بريء من عهدته، ثم ذكر رواية ابن ماجه من الطرق المشار إليها عن بقية ورواية الخرائطي في \" اعتلال القلوب \" من طريق أخرى عن بقية فانحصرت التهمة بإرشاد السيوطي بنوح بن ذكوان، وهذا يتضمن اعتراف السيوطي بوضع الحديث كما لا يخفى، ومع ذلك فقد أورده في \" الجامع الصغير \" برواية ابن ماجه! .\nوأما قول المناوي في شرحه: وعده ابن الجوزي في الموضوع، لكن تعقب بأن له شواهد؟ .\nفما أظنه إلا وهما، فإني لا أعلم له ولا شاهدا واحدا ولوكان معروفا لبادر السيوطي إلى إيراده في \" اللآليء \" متعقبا به على ابن الجوزي كما هي عادته! وكذلك","vol":"1","page":414},{"text":"لم يذكر له أي شاهد المنذري في \" الترغيب \" (٣ / ١٢٤) والعجلوني في \" الكشف \" (١ / ٢٥٥) والله أعلم.\nوفي الحديث علة أخرى خفيت على ابن الجوزي ثم السيوطي! قال الحافظ ابن حجر في \" التهذيب \": يوسف بن أبي كثير هو أحد شيوخ بقية الذين لا يعرفون ونحوه في \" الميزان \" للذهبي.\nوثمة علة ثالثة وهي عنعنة الحسن وهو البصري فقد كان يدلس، فلا تغتر بما نقله المنذري عن البيهقي أنه صحح هذا الحديث، فإنه من زلات العلماء التي لا يجوز اقتفاؤها.\nثم استدركت فقلت: لعل المناوي يشير إلى مثل هذا الحديث الآتي عن عائشة (رقم ٢٥٧) ولكن هذا حديث آخر مخرجا ولفظا ومعنى، على أنه ضعيف السند جدا كما سيأتي بيانه هناك.\n<span data-type=\"title\" id=toc-247>٢٤٢ </span>- \" أحيوا قلوبكم بقلة الضحك وقلة الشبع، وطهروها بالجوع تصغر وترق \".\nلا أصل له.\nكما يفيده الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٧٣)، والتاج السبكي في \" الطبقات الكبرى \" (٤ / ١٦٣) .","vol":"1","page":415},{"text":"<span data-type=\"title\" id=toc-248>٢٤٣ </span>- \" أفضل الناس من قل طعمه وضحكه، ويرضى بما يستر به عورته \".\nلا أصل له.\nقال الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٦٩) والتاج السبكي في \" الطبقات الكبرى \":","vol":"1","page":415},{"text":"لم أجد له أصلا.\n<span data-type=\"title\" id=toc-249>٢٤٤ </span>- \" أفضلكم عند الله منزلة يوم القيامة أطولكم جوعا وتفكيرا في الله سبحانه، وأبغضكم عند الله ﷿ يوم القيامة كل نؤوم أكول شروب \".\nلا أصل له.\nوإن ذكره الغزالي في \" الإحياء \" (٣ / ٩٦) من حديث الحسن البصري مرسلا مرفوعا.\nفقد قال الحافظ العراقي في \" تخريجه \" والتاج السبكي في \" الطبقات \" (٤ / ١٦٢): لم أجد له أصلا.","vol":"1","page":416},{"text":"<span data-type=\"title\" id=toc-250>٢٤٥ </span>- \" البسوا واشربوا في أنصاف البطون فإنه جزء من النبوة \".\nلا أصل له.\nكما أفاده الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٦٩) والسبكي في \" الطبقات الكبرى \" (٤ / ١٦٢) .","vol":"1","page":416},{"text":"<span data-type=\"title\" id=toc-251>٢٤٦ </span>- \" إن الأكل على الشبع يورث البرص \".\nلا أصل له.\nوهو من الأحاديث الكثيرة الباطلة التي شحن بها الغزالي كتبه، ولا سيما كتابه \" الإحياء \" وقد قال مخرجه الحافظ العراقي في هذا الحديث (٣ / ٧٠): لم أجد له أصلا.\nوكذا قال السبكي عبد الوهاب في \" الطبقات الكبرى \" (٤ / ١٦٣) .","vol":"1","page":416},{"text":"٢٤٧ - \" جاهدوا أنفسكم بالجوع والعطش، فإن الأجر في ذلك كأجر المجاهد في سبيل الله وإنه ليس من عمل أحب إلى الله من جوع وعطش \".\nباطل لا أصل له.\nوقد ذكره الغزالي في \" الإحياء \" (٣ / ٦٩) مجزوما برفعه إلى النبي ﷺ! ولوائح الوضع عليه ظاهرة، وقد قال الحافظ العراقي في تخريجه: لم أجد له أصلا، وكذا قال السبكي في \" الطبقات الكبرى \" (٤ / ٦٢) .","vol":"1","page":417},{"text":"<span data-type=\"title\" id=toc-252>٢٤٨ </span>- \" سيد الأعمال الجوع، وذل النفس لباس الصوف \".\nلا أصل له.\nقال العراقي في \" تخريج الإحياء \" (٣ / ٩) والسبكي في \" الطبقات الكبرى \" (٤ / ١٦٢): لم أجد له أصلا.","vol":"1","page":417},{"text":"<span data-type=\"title\" id=toc-253>٢٤٩ </span>- \" الفكر نصف العبادة، وقلة الطعام هي العبادة \".\nباطل.\nوقد أفاد العراقي في \" تخريج الإحياء \" (٣ / ٦٩) أنه لا أصل له.","vol":"1","page":417},{"text":"<span data-type=\"title\" id=toc-254>٢٥٠ </span>- \" كان إذا تغدى لم يتعش، وإذا تعشى لم يتغد \".\nضعيف.\nرواه ابن بشران في \" الأمالي \" (٧٣ / ١) وأبو نعيم في \" الحلية \" (٣ /٣٢٣) وابن عساكر في آخر جزء \" أخبار لحفظ القرآن \" (ق ٨ / ٢) وكذا في \" التاريخ \" (١١ / ٦٥ / ١) عن سليمان بن عبد الرحمن حدثنا أيوب بن حسان الجرشي حدثنا الوضين بن عطاء عن عطاء بن أبي رباح قال:","vol":"1","page":417},{"text":"دعي أبو سعيد الخدري إلى وليمة فرأى صفرة وخضرة فقال: أما تعلمون أن رسول الله ﷺ كان ... الحديث.\nقلت: وهذا إسناد ضعيف ورجاله ثقات لكن الوضين بن عطاء سيء الحفظ فهو لهذا ضعيف، ثم إنه مرسل كما هو الظاهر لأن عطاء لم يوصله عن أبي سعيد بمثل قوله: عن أبي سعيد، ونحوه.\n(تنبيه) هذا الحديث مما خفي مخرجه على الحافظ العراقي ثم التاج السبكي فذكرا أنه من الأحاديث التي أوردها الغزالي في \" الإحياء \" ولا أصل لها! .\nوتعقبه الزبيدي في \" إتحاف السادة \" (٧ / ٤٠٩) برواية أبي نعيم فقط! ورواه البيهقي في \" الشعب \" (٢ / ١٥٨ / ٢) موقوفا على أبي جحيفة، وفيه الوليد بن عمرو بن ساج وهو ضعيف، وتناقض فيه ابن حبان كما بينته في \" تيسير الانتفاع \".\n<span data-type=\"title\" id=toc-255>٢٥١ </span>- \" من أجاع بطنه عظمت فكرته، وفطن قلبه \".\nلا أصل له.\nكما يفيده كلام الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٧٣) والسبكي في \" الطبقات \" (٤ / ١٦٣) .","vol":"1","page":418},{"text":"<span data-type=\"title\" id=toc-256>٢٥٢ </span>- \" البطنة أصل الداء، والحمية أصل الدواء، وعودوا كل جسم ما اعتاد \".\nلا أصل له.\nوقد أورده الغزالي في \" الإحياء \" مرفوعا إلى النبي ﷺ! فقال الحافظ العراقي في تخريجه: لم أجد له أصلا، وأقره الحافظ السخاوي في \" المقاصد الحسنة \" (١٠٣٥) وقال المحقق ابن","vol":"1","page":418},{"text":"القيم في \" زاد المعاد \" (٣ /٩٧): وأما الحديث الدائر على ألسنة كثير من الناس: الحمية رأس الدواء، والمعدة بيت الداء، وعودوا كل جسم ما اعتاد، فهذا الحديث إنما هو من كلام الحارث بن كلدة طبيب العرب، ولا يصح رفعه إلى النبي ﷺ.\nقاله غير واحد من أئمة الحديث.\nلكن ذكر السخاوي أن الخلال روى من حديث عائشة: \" الأزم دواء، والمعدة داء، وعودوا بدنا ما اعتاد \".\nوظاهره أنه مرفوع، وقد صرح بذلك السيوطي في \" الدرر \" كما في \" كشف الخفاء \" (٢ / ٧٤ / ١٧٨٨)، وأورده في \" الجامع الكبير \" (١ / ٣٢٠ / ٢) ولكنهم لم يذكروا إسناده لينظر فيه، وغالب الظن أنه لا يصح، والله أعلم.\nثم رأيت ابن القيم ذكره في \" الزاد \" (٣ / ١٠٢) من كلام الحارث بن كلدة أيضا بهذا اللفظ وهو الأشبه، ثم قال ابن القيم: والأزم: الإمساك عن الأكل يعني به الجوع، وهو من أكبر الأدوية في شفاء الأمراض الامتلائية كلها بحيث أنه أفضل في علاجها من المستفرغات.\nوبهذه المناسبة أقول: لقد جوعت نفسي في أو اخر سنة ١٣٧٩ أربعين يوما متتابعا، لم أذق في أثنائها طعاما قط، ولم يدخل جوفي إلا الماء! وذلك طلبا للشفاء من بعض الأدواء، فعوفيت من بعضها دون بعض، وكنت قبل ذلك تداويت عند بعض الأطباء نحوعشر سنوات دون فائدة ظاهرة، وقد خرجت من التجويع المذكور بفائدتين ملموستين: الأولى: استطاعة الإنسان تحمل الجوع تلك المدة الطويلة خلافا لظن الكثيرين من الناس.\nوالأخرى: أن الجوع يفيد في شفاء الأمراض الامتلائية كما قال ابن القيم","vol":"1","page":419},{"text":"رحمه الله تعالى، وقد يفيد في غيرها أيضا كما جرب كثيرون، ولكنه لا يفيد في جميع الأمراض على اختلاف الأجسام خلافا لما يستفاد من كتاب \" التطبيب بالصوم \" لأحد الكتاب الأوربيين، وفوق كل ذي علم عليم.\n<span data-type=\"title\" id=toc-257>٢٥٣ </span>- \" صوموا تصحوا \".\nضعيف.\nأخرجه الطبراني في \" الأوسط \" (٢ / ٢٢٥ / ١ / ٨٤٧٧) وأبو نعيم في \" الطب \" (ق ٢٤ / ١ و٢) من طريق محمد بن سليمان بن أبي داود، أخبرنا زهير بن محمد عن سهيل بن أبي صالح عن أبيه عن أبي هريرة به، وقال الطبراني: لم يروه بهذا اللفظ إلا زهير.\nقلت: وهو ضعيف في رواية الشاميين عنه وهذه منها.\nقال الحافظ العراقي في \" تخريج الإحياء \" (٣ / ٧٥) رواه الطبراني في \" الأوسط \" وأبو نعيم في \" الطب النبوي \" من حديث أبي هريرة بسند ضعيف.\nقلت: ولا ينافيه قول المنذري في \" الترغيب \" (٢ / ٦٠) والهيثمي في \" المجمع \" (٣ / ١٧٩) بعد أن نسباه للطبراني: ورجاله ثقات، لأنه لا ينفي أن يكون في السند مع ثقة رجاله علة تقتضي ضعفه، كما لا يخفى على العارف بقواعد هذا العلم، وقد كشفنا عن علته، ولعل الصغاني قد بالغ حين قال (ص ٧):\nوهذا الحديث موضوع، ثم إن لفظ الحديث عندهما: \" اغزوا تغنموا، وصوموا تصحوا، وسافروا تستغنوا \".","vol":"1","page":420},{"text":"ورواه ابن عدي (٧ / ٢٥٢١) بهذا اللفظ من طريق نهشل عن الضحاك عن ابن عباس، ونهشل متروك، والضحاك لم يسمع من ابن عباس.\nوقد روي الحديث بدون ذكر الصوم فيه وهو:\n<span data-type=\"title\" id=toc-258>٢٥٤ </span>- \" سافروا تصحوا، واغزوا تستغنوا \".\nضعيف.\nأخرجه أحمد (٢ / ٣٨٠) من طريق ابن لهيعة عن دراج عن ابن حجيرة عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف من أجل ابن لهيعة فإنه ضعيف الحفظ، ودراج فإنه صاحب مناكير، ولكن الراوي عن ابن لهيعة قتيبة بن سعيد، قال الذهبي في \" سير النبلاء \" (٨ / ١٥): قال قتيبة: قال لي أحمد: أحاديثك عن ابن لهيعة صحاح، فقلت لأنا كنا نكتب من كتاب ابن وهب، ثم نسمعه من ابن لهيعة، فالعلة من دراج إذن.\nوقال ابن أبي حاتم (٢ / ٢٠٦) عن أبيه: إنه حديث منكر، وله شاهد ضعيف جدا وهو:","vol":"1","page":421},{"text":"<span data-type=\"title\" id=toc-259>٢٥٥ </span>- \" سافروا تصحوا وتغنموا \".\nمنكر.\nرواه ابن عدي (٢٩٩ / ٢) والطبراني في \" الأوسط \" (١ / ١١٢ / ١) وابن بشران في \" الأمالي \" (٣ / ٦٦ / ١) والخطيب في \" تاريخه \" (١٠ / ٣٨٧) والقضاعي (٥٢ / ٢) وكذا تمام الرازي في \" الفوائد \" (رقم ٧٦٧) عن محمد بن","vol":"1","page":421},{"text":"عبد الرحمن بن رداد عن عبد الله بن دينار عن ابن عمر مرفوعا، وقال ابن عدي: لا أعلم يرويه غير ابن الرداد هذا وعامة ما يرويه غير محفوظ.\nوقال ابن أبي حاتم (٣ / ٢ / ١١٥): ليس بالقوي، ذاهب الحديث، وقال أبو زرعة: لين، وساق في \" الميزان \" من منكراته هذا الحديث، وسلفه في ذلك أبو حاتم فقد قال ابنه في \" العلل \" (٢ / ٣٠٦): قال أبي: هذا حديث منكر.\nوابن الرداد هذا هو علة الحديث، وخفي ذلك على الهيثمي (٣ / ٢٠١) فأعله براوآخر في طريق الطبراني وحده!\nثم رواه ابن عدي (١٨٩ / ٢) وأبو نعيم (ق ٢٥ / ٢) عن سوار بن مصعب عن عطية عن أبي سعيد مرفوعا، وقال: سوار هذا عامة ما يرويه ليس بمحفوظ.\nقلت: وعطية وهو العوفي ضعيف.\nورواه عبد الرزاق في \" المصنف \" (١١ / ٤٣٤) عن معمر عن ابن طاووس عن أبيه قال: قال عمر: وذكره موقوفا عليه دون قوله \" وتغنموا \" ورجاله ثقات كما ولكنه منقطع بين طاووس وعمر ولعل الموقوف هو الصواب.","vol":"1","page":422},{"text":"<span data-type=\"title\" id=toc-260>٢٥٦ </span>- \" ينزل الله كل يوم عشرين ومئة رحمة، ستون منها للطائفين وأربعون للعاكفين حول البيت، وعشرون منها للناظرين إلى البيت \".\nموضوع.\nرواه الطبراني في \" المعجم الكبير \" (٣ / ١١٥ / ١) من طريق خالد بن يزيد العمرى: حدثنا محمد بن عبد الله بن عبيد الليثي عن ابن أبي مليكة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع خالد بن يزيد هذا كذبه أبو حاتم ويحيى بن معين، وقال ابن حبان: يروي الموضوعات عن الأثبات.\nوالليثي متروك أيضا، كما في \" اللسان \" (٥ / ٢١٦)، وغيره.\nوللحديث طريقان آخران موضوعان أيضا بلفظين مغايرين لهذا بعض المغايرة وقد سبق ذكرهما مع الكلام على سنديهما برقمي (١٨٧، ١٨٨) فمن شاء فليرجع إليهما.","vol":"1","page":423},{"text":"<span data-type=\"title\" id=toc-261>٢٥٧ </span>- \" إياك والسرف، فإن أكلتين في يوم من السرف \".\nموضوع.\nذكره الغزالي في \" الإحياء \" (٣ / ٧٨) أن النبي ﷺ قال ذلك لعائشة.\nوقال الحافظ العراقي في تخريجه: رواه البيهقي في \" الشعب \" من حديث عائشة وقال: في إسناده ضعف.\nقلت: ونص الحديث كما في \" الترغيب \" (٣ / ١٢٤): عن عائشة قالت: رآني رسول الله ﷺ وقد أكلت في اليوم مرتين فقال: \" يا عائشة أما تحبين أن يكون لك شغل إلا جوفك؟ الأكل في اليوم مرتين من الإسراف ﴿والله لا يحب المسرفين﴾ .","vol":"1","page":423},{"text":"وفي رواية: \" يا عائشة اتخذت الدنيا بطنك؟ ! أكثر من أكلة كل يوم سرف ﴿والله لا يحب المسرفين﴾ \" رواه البيهقي، وفيه ابن لهيعة.\nقلت: هو ضعيف من قبل حفظه، وقد روي بنحوه من حديث أنس، فانظر الحديث (٢٤١) .\nثم وقفت على إسناده عند البيهقي في \" الشعب \" (٢ / ١٥٨ / ١) فتبين أن فيه علة أخرى هي مما يزداد الحديث بها ضعفا، فإنه قال: أخبرناه أبو عبد الرحمن السلمي بسنده عن ابن لهيعة عن أبي الأسود عن عروة عن عائشة ... به.\nوأبو عبد الرحمن هذا اسمه محمد بن الحسين الصوفي، قال محمد بن يوسف القطان:\nكان يضع الأحاديث للصوفية، ثم رواه (٢ / ١٦١ / ٢) من طريق خالد بن نجيح المصري حدثنا عبد الله بن لهيعة به نحوه، وخالد هذا، قال أبو حاتم: كذاب يفتعل الحديث.\n<span data-type=\"title\" id=toc-262>٢٥٨ </span>- \" إن من السنة أن يخرج الرجل مع ضيفه إلى باب الدار \".\nموضوع.\nأخرجه ابن ماجه (٢ / ٣٢٣) وابن الأعرابى في \" معجمه \" (٢٤٦ / ٢) وعنه القضاعي (٩٥ / ١) من طريق علي بن عروة عن عبد الملك عن عطاء عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد موضوع، وعلته علي بن عروة هذا قال الذهبي:","vol":"1","page":424},{"text":"قال ابن حبان:\nكان يضع الحديث، وكذبه صالح جزرة وغيره، ثم ساق له أحاديث هذا منها.\nثم وجدت له طريقا آخر، أخرجه ابن عدي (١٦٩ / ٢) من طريق سلم بن سالم البلخي حدثنا ابن جريج عن عطاء عن ابن عباس مرفوعا، أورده في ترجمة سلم هذا في أحاديث أخرى له ثم قال: له أحاديث أفراد وغرائب، وأنكر ما رأيت له ما ذكرته من هذه الأحاديث.\nقلت: وقد نقل غير واحد الاتفاق وقال أبو حاتم: لا يصدق، وقال الجوزجاني: غير ثقة.\nوقد تقدم الكلام عليه في الحديث رقم (٢٣٣)، ثم إن ابن جريج مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-263>٢٥٩ </span>- \" لا تتمارضوا فتمرضوا، ولا تحفروا قبوركم فتموتوا \".\nمنكر.\nقال ابن أبي حاتم في \" العلل \" (٢ / ٣٢١): سألت أبي عن حديث رواه عاصم بن إبراهيم الداري عن محمد بن سليمان الصنعاني عن منذر بن النعمان الأفطس عن وهب ابن منبه عن عبد الله بن عباس مرفوعا بهذا الحديث قال أبي: هذا حديث منكر.\nقلت: وعلته محمد بن سليمان هذا قال الذهبي في \" الميزان \": مجهول، والحديث الذي رواه منكر، يعني هذا.","vol":"1","page":425},{"text":"<span data-type=\"title\" id=toc-264>٢٦٠ </span>- \" أطعموا نفساءكم الرطب، قالوا: ليس في كل حين يكون الرطب، قال: فتمر، قالوا: كل التمر طيب فأي التمر خير؟ قال: إن خير تمراتكم البرني يدخل الشفاء ويخرج الداء، لا داء فيه، أشبعه للجائع، وأدفؤه للمقرور \".\nضعيف.\nرواه ابن سمعون الواعظ في \" الأمالي \" (٢ / ١٩٢ / ١) حدثنا أبو بكر محمد بن جعفر المطيري أنبأنا القاسم بن إسماعيل الكوفي، أنبأنا زيد بن الحباب العكلي عن شعبة عن يعلى بن عطاء الطائفي عن شهر بن حوشب عن أبي أمامة مرفوعا.\nقلت: وهذا سند ضعيف رجاله كلهم ثقات معروفون غير القاسم هذا فلم أجد من ترجمه إلا أن يكون الذي في \" ثقات ابن حبان \" (٩ / ١٩): القاسم بن إسماعيل الهاشمي كوفي يروي عن عبيد الله بن موسى حدثنا عنه محمد بن المنذر بن سعيد، فإنه من هذه الطبقة على أنه قد توبع كما يأتي.\nوشهر بن حوشب ضعيف لا يحتج به لكثرة خطئه وكأنه لذلك إنما أخرج له مسلم مقرونا بغيره كما في \" خاتمة الترغيب \" للمنذري (٤ / ٢٨٤) وقال الحافظ فيه:\nصدوق كثير الإرسال والأوهام، ثم رأيته في \" الطب \" لأبي نعيم (٢٣ - ٢٤) من طريق أخرى عن شعبة به، فانحصرت العلة في شهر، والحديث أورده السيوطي في \" اللآليء \" (١ / ١٥٦) شاهدا للحديث المتقدم برقم (٢٣٤) من رواية ابن السني وأبي نعيم معا في \" الطب \" من طريق شعبة به ثم","vol":"1","page":426},{"text":"قال: وإسناده على شرط مسلم!\nكذا قال: ولا يخفى ما فيه لما ذكرنا من حال شهر.\n<span data-type=\"title\" id=toc-265>٢٦١ </span>- \" أحسنوا إلى عمتكم النخلة فإن الله تعالى خلق آدم ففضل من طينتها فخلق منها النخلة \".\nموضوع.\nرواه ابن عدي (٥٧ / ٢) والباطرقاني في جزء من \" حديثه \" (١٥٧ / ٢) وابن الجوزي في \" الموضوعات \" (١ / ١٨٤) كلهم عن جعفر بن أحمد بن علي الغافقي حدثنا أبو صالح كاتب الليث حدثنا وكيع عن الأعمش عن مجاهد عن ابن عمر مرفوعا.\nوقال ابن عدي: وهذا الحديث موضوع ولا شك أن جعفر وضعه، وقال ابن الجوزي:\nلا يصح وجعفر وضاع، وأقره الحافظ بن حجر في \" اللسان \" وأما السيوطي فتعقبه كعادته في \" اللآليء \" (١ / ١٥٦) فلم يصنع شيئا لأنه لم يزد على أن ذكر له شاهدا من حديث أبي سعيد الخدري وهو الآتي عقب هذا وفيه طعن شديد كما سترى، ومن عجائبه أنه لم يسق إسناده ولا بين حاله! .","vol":"1","page":427},{"text":"<span data-type=\"title\" id=toc-266>٢٦٢ </span>- \" خلقت النخلة والرمان والعنب من فضل طينة آدم ﷺ \".\nضعيف جدا.\nرواه المحاملي في الثالث من \" الأمالي \" (٣٨ / ٢) وعنه ابن عساكر (٢ / ٣٠٩ / ٢) عن الحاكم بن عبد الله الكلبي أبي سالم من أهل قزوين عن يحيى بن سعيد البحراني من أهل غطيف عن أبي هارون العبدي عن أبي سعيد","vol":"1","page":427},{"text":"الخدري قال: سألنا رسول الله ﷺ من ماذا خلقت النخلة؟ فذكره.\nقلت: وهذا إسناد ضعيف جدا، وأبوهارون العبدي اسمه عمارة بن جوين وهو متروك ومنهم من كذبه كما في \" التقريب \"، ومع هذا الضعف الشديد فقد ذكره السيوطي في \" اللآليء \" شاهدا للحديث الذي قبله! من رواية ابن عساكر، ولم يقتصر على هذا بل أورده في \" الجامع الصغير \" فتعقبه المناوي بقوله: وظاهر صنيع المصنف أنه لم يره لأشهر من ابن عساكر، ولا أقدم، مع أن الديلمي أخرجه عن أبي سعيد أيضا، لكن سنده مطعون فيه.\nقلت: المحاملي أشهر وأقدم من الديلمي أيضا فالعزو إليه أولى، والموفق هو الله تعالى.\n<span data-type=\"title\" id=toc-267>٢٦٣ </span>- \" أكرموا عمتكم النخلة، فإنها خلقت من فضلة طينة أبيكم آدم، وليس من الشجر شجرة أكرم على الله من شجرة ولدت تحتها مريم بنت عمران، فأطعموا نساءكم الوالد الرطب، فإن لم يكن رطبا فتمر \".\nموضوع.\nأخرجه العقيلي في \" الضعفاء \" (٤٣٠) وأبو الشيخ في \" الأمثال \" (رقم ٢٦٣) وابن عدي (٣٣٠ / ١) وابن حبان في \" الضعفاء \" (٣ / ٤٤ - ٤٥ حلب) والباغندي في \" حديث شيبان وغيره \" (١٩٠ / ١) وعنه ابن عساكر (٢ / ٣٠٩ / ٢ و١٩ / ٢٦٧ / ١) وأبو نعيم في \" الطب \" (٢ / ٢٣ / ٢) و\" الحلية \" (٦ /١٢٣) والسياق له من طريق مسرور بن سعيد التميمي عن الأوزاعي عن عروة بن رويم عن علي مرفوعا. وقال أبو نعيم:","vol":"1","page":428},{"text":"غريب من حديث الأوزاعي عن عروة تفرد به مسرور بن سعيد، وقال العقيلي: حديثه غير محفوظ ولا يعرف إلا به، وقال ابن عساكر: عروة لم يدرك عليا، والحديث غريب، والتميمي مجهول.\nقلت: بل هو متهم، قال الذهبي في \" الميزان \": غمزه ابن حبان فقال: يروي عن الأوزاعي المناكير الكثيرة.\nومن طريق أبي نعيم أورده ابن الجوزي في \" الموضوعات \" (١ / ١٨٤) وقال: لا يصح، مسرور منكر الحديث يروي عن الأوزاعي المناكير، وعقب عليه السيوطي في \" اللآليء \" (١ / ١٥٦) بقوله: أخرجه العقيلي وقال: أنه غير محفوظ، لا يعرف إلا بمسرور، وأخرجه ابن عدي وقال: هذا منكر عن الأوزاعي، وعروة عن علي مرسل، ومسرور غير معروف لم أسمع بذكره إلا في هذا الحديث، وأخرجه أبو يعلى في \" مسنده \" عن شيبان به، وأخرجه ابن أبي حاتم وابن مردويه معا في \" التفسير \" وابن السني، ولأوله شاهد من حديث أبي سعيد الخدري، ولآخره شاهد.\nقلت: حديث أبي سعيد الخدري ضعيف جدا فلا يصلح شاهدا اتفاقا، وقد بينت حاله قبيل هذا، وأما الشاهد الآخر فهو حديث أبي أمامة الذي تقدم برقم (٢٦٠) وقد بينا هناك أن إسناده ضعيف، ثم ذكر الحديث الآتي:","vol":"1","page":429},{"text":"<span data-type=\"title\" id=toc-268>٢٦٤ </span>- \" ما للنفساء عندي شفاء مثل الرطب، ولا للمريض مثل العسل \".\nموضوع.\nأخرجه أبو نعيم في \" الطب \" عن أبي هريرة مرفوعا، ذكره السيوطي شاهدا للحديث الذي قبله، ولم يسق إسناده لينظر فيه، ولا هو تكلم عليه ليعرف حاله من لم يقف عليه، وأحسن أحواله أن يكون ضعيفا إن لم يكن موضوعا.\nثم تحقق الظن فيه، فقد رأيته أخرجه (٢ / ٢٤ / ١) في \" الطب \" عن علي بن عروة عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا.\nقلت: وعلي بن عروة كذاب يضع الحديث، وقد مضى له حديث موضوع برقم (١١٩) .\nوتبع ابن عراق السيوطي في السكوت عن الحديث في \" تنزيه الشريعة \" (١ / ٢٠٩) ولكنه قال: قلت: وأخرج وكيع في \" الغرر \" هذا من حديث عائشة لكنه من طريق أصرم بن حوشب، يعني: وهو كذاب.","vol":"1","page":430},{"text":"<span data-type=\"title\" id=toc-269>٢٦٥ </span>- \" يا أبا هريرة، علم الناس القرآن وتعلمه، فإنك إن مت وأنت كذلك زارت الملائكة قبرك كما يزار البيت العتيق، وعلم الناس سنتي وإن كرهو اذلك، وإن أحببت أن لا توقف على الصراط طرفة عين حتى تدخل الجنة فلا تحدث في دين الله حدثا برأيك \".\nموضوع.\nأخرجه الخطيب (٤ / ٣٨٠) وأبو الفرج بن المسلمة في \" مجلس من الأمالي \" (١٢٠ / ٢) من طريق عبد الله بن صالح اليماني حدثني أبوهمام القرشي عن سليمان ابن المغيرة عن قيس بن مسلم عن طاووس عن أبي هريرة مرفوعا، ومن هذا الوجه ذكره ابن الجوزي في \" الموضوعات \" (١ / ٢٦٤) وقال: لا يصح، وأبوهمام: محمد بن مجيب (الأصل محبب وهو تصحيف) .","vol":"1","page":430},{"text":"قال يحيى: كذاب، وقال أبو حاتم: ذاهب الحديث، وتعقبه السيوطي في \" اللآليء \" (١ / ٢٢٢) بقوله: قلت له طريق آخر قال أبو نعيم: حدثنا عبد الله بن محمد بن جعفر حدثنا محمد بن عبد الرحيم بن شبيب عن محمد بن قدامة المصيصي عن جرير عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا.\nقلت: فذكره نحوه إلا أنه قال: \" فإن أتاك الموت وأنت كذلك حجت الملائكة إلى قبرك كما يحج المؤمنون إلى بيت الله الحرام \".\nوسكت عليه السيوطي، وهو بهذا اللفظ أشد نكارة عندي من الأول لما فيه من ذكر الحج إلى القبر فإنه تعبير مبتدع لا أصل له في الشرع ولم يرد فيه إطلاق الحج إلى شيء مما يزار إلا إلى بيت الله الحرام، وإنما يطلق الحج إلى القبور، المبتدعة الذين يغالون في تعظيم القبور مثل شد الرحال إليها والبيات عندها والطواف حولها، والدعاء والتضرع لديها ونحوذلك مما هو من شعائر الحج حتى لقد ألف بعضهم كتابا سماه \" مناسك حج المشاهد والقبور \"! على ما ذكره شيخ الإسلام ابن تيمية في كتبه، وهذا ضلال كبير لا يشك مسلم شم رائحة التوحيد الخالص في كونه أكره شيء إليه ﷺ، فكيف يعقل إذن أن ينطق ﵇ بهذه الكلمة: \" حجت الملائكة إلى قبرك كما يحج المؤمنون إلى بيت الله الحرام \"؟ ! اللهم إن القلب يشهد أن النبي ﷺ ما صدر منه حرف من هذا، فقبح الله من وضعه.\nوأنا أتهم به ابن شبيب هذا، فإن رجال إسناده كلهم ثقات غيره، أما عبد الله ابن محمد بن جعفر شيخ أبي نعيم فهو أبو الشيخ ابن حبان الحافظ الثقة صاحب كتاب \" طبقات الأصبهانيين \" وله ترجمة في \" تذكرة الحفاظ \" للذهبي (٣ / ١٤٧ - ١٤٩) و\" شذرات الذهب \" (٣ / ٦٩) وغيرهما.\nوأما سائر الرواة فكلهم ثقات معروفون من رجال \" التهذيب \" غير ابن شبيب","vol":"1","page":431},{"text":"فهو المتهم به، ولم أجد له ترجمة إلا في \" طبقات الأصبهانيين \" (ص ٢٣٤) فإنه قال: محمد بن عبد الرحيم بن شبيب أبو بكر توفي سنة ست وتسعين ومئتين، كان من أئمة القراء، حدث عن عثمان بن أبي شيبة وابن ماسرجس وإسحاق بن أبي إسرائيل ومشكدانة، ومما لم نكتب إلا عنه ... .\nقلت: ثم ساق له أحاديث سأذكر إن شاء الله بعضها، ولم يذكر فيه جرحا ولا تعديلا، فهو مجهول، والحمل عليه عندي في هذا الحديث وعنه أيضا أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٢٦) والله أعلم.\nولم يعرفه ابن عراق فقال في \" تنزيه الشريعة \" (١١٥ / ٢): ولم أقف له على ترجمة، وشيخ أبي نعيم عبد الله بن محمد بن جعفر أظنه القزويني وهو وضاع كما مر في المقدمة.\nكذا قال والصواب أنه أبو الشيخ كما ذكرنا، فإن أبا نعيم يكثر عنه في \" الحلية \" وغيرها ولوكان هو هذا الكذاب لنسبه تمييزا بينهما فتأمل.\nثم استدركت فقلت: بل ليس هو القزويني يقينا، لأن أبا نعيم لم يدركه، فقد ولد بعد وفاته بإحدى وعشرين سنة كما سيأتي بيانه تحت الحديث (٥٢٩١) .\nثم وجدت لابن شبيب متابعا فقال أبو الحسن بن عبد كويه في \" ثلاثة مجالس \" (٥ / ١) أخبرنا أبو بكر محمد بن أحمد بن عبد الوهاب المقري حدثنا محمد بن إبراهيم بن شقيق حدثنا محمد بن قدامة المصيصي به.\nثم تبين لي أن محمد بن إبراهيم بن شقيق تحرف اسمه على بعض النساخ وإنما هو محمد بن عبد الرحيم بن شبيب المذكور آنفا فقد قال أبو نعيم في \" أخبار","vol":"1","page":432},{"text":"أصبهان \" (٢ / ٢٢٦): حدثنا أبو بكر محمد بن أحمد بن عبد الوهاب المقري، حدثنا محمد ابن عبد الرحيم بن شبيب به.\nوعلقه الديلمي في \" مسنده \" (٣ / ٢٦٨) على أبي نعيم، ووقع فيه عبد الله بن محمد بن جعفر كما تقدم في نقل السيوطي وابن عراق عنه، فلعل أبا نعيم له فيه شيخان، والله أعلم.\nوقال ابن منده يحيى في \" تاريخ أصبهان \" (٢٢٩ - مخطوطة الظاهرية) في ترجمة أحمد بن محمد بن أحمد بن سدوس: وجدت في كتاب سمع منه حدثنا أبو بكر بن عبد الوهاب حدثنا أبو بكر بن عبد الرحيم المقري حدثنا محمد بن قدامة المصيصي به وقد ترجم أبو نعيم لأبي بكر هذا (٢ / ٢٨٩) وذكر أنه ختم عليه القرآن ولم يذكر فيه جرحا ولا تعديلا، ثم رأيت الحديث أخرجه السلفي في \" الأربعين \"، (٢٠ / ١) من الطريق الأولى إلا أنه قال: طارق بن شهاب بدل طاووس وكتب محمد ابن المحب بخطه على النسخة ما نصه: هذا حديث منكر، قال الحافظ الدمشقي: كذا قال، ووجدته في جزء أبي السكين عن طاووس وكذلك وجدته في تاريخ بغداد وهو الصواب وطارق وهم فيه السلفي ﵀، ثم رأيت الحديث في \" طرق أربعين السلفي \" (٥٤ / ١ - ٢) للحافظ القاسم ابن الحافظ ابن عساكر أخرجه من الطريق الأولى مثل رواية السلفي ثم قال: كذا قال: عن طارق بن شهاب، وأظن أنه الصواب ...، ثم نقل كلام والده الذي نقله ابن المحب آنفا، لكن النسخة أصابها الماء فذهب ببعض الكلمات فلم نستطع نقل ما كتبه بتمامه.","vol":"1","page":433},{"text":"ثم رواه القاسم من طريق أبي السكين زكريا بن يحيى الطائي حدثني عبد الله بن صالح اليماني به وقال: عن طاووس، ثم قال القاسم: هذا حديث غريب، وأبوهمام القرشي لم أجد له ذكرا في الكتب، وليس بمعروف، وعبد الله ابن صالح مجهول أيضا.\n<span data-type=\"title\" id=toc-270>٢٦٦ </span>- \" كان إذا أشفق من الحاجة أن ينساها جعل فى يده خيطا ليذكرها \".\nباطل.\nرواه ابن عدي (١٧٢ / ١) وابن سعد (١ / ٢٨٦) والحارث بن أبي أسامة في \" مسنده \" (١٧ - من زوائده)، وأبو الحسن الآبنوسي في \" الفوائد \" (٢٦ / ٢) عن سالم بن عبد الأعلى عن نافع عن ابن عمر مرفوعا.\nوقال ابن عدي: سالم معروف بهذا الحديث، وأنكر عليه ابن معين وغيره.\nوذكره السيوطي في \" الجامع الصغير \" من رواية ابن سعد والحكيم عن ابن عمر فتعقبه شارحه المناوي بقوله: رواه أبو يعلى، قال الزركشي: فيه سالم بن عبد الأعلى قال فيه ابن حبان: وضاع، وقال ابن أبي حاتم: حديث باطل، وقال ابن شاهين في \" الناسخ \": أحاديثه منكرة، وقال المصنف في \" الدرر \": قال أبو حاتم: حديث باطل، وقال ابن شاهين: منكر لا يصح.\nقلت: وقول أبي حاتم رواه عنه ابنه في \" العلل \" (٢ / ٢٥٢) قال:","vol":"1","page":434},{"text":"سألت أبي عن حديث رواه محمد بن يعلى السلمي قال: حدثنا سالم بن عبد الأعلى أبو الفيض عن نافع عن ابن عمر عن النبي ﷺ قلت: فذكره، قال أبي: هذا حديث باطل.\nقلت: فما حال سالم؟ قال: ضعيف الحديث، وهذا من سالم.\nوقال ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ١ / ١٨٦): سالم قال ابن معين: ليس حديثه بشيء، قلت: وتمام كلام ابن معين في \" تاريخه \" (ق ٨٦ /٢): وهو الذي يروي عن نافع عن ابن عمر، فذكر هذا الحديث، ثم قال ابن أبي حاتم: وقال أبي: متروك الحديث، وقال ابن طاهر في \" التذكرة \": يضع الحديث على \" الثقات \" وتبع في ذلك ابن حبان، وقال الحاكم والنقاش:\nروى عن نافع أحاديث موضوعة كذا في \" اللسان \".\nقلت: وهذا من روايته عن نافع، وقد رواه الخطيب (١١ / ٨٥) من هذا الوجه، وكذا الدارقطني، ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (٣ / ٧٣) وقد ذكره فيه من ثلاثة طرق:\nالأول: هذا.\nالثاني: من طريق أبي عمرو بشر بن إبراهيم الأنصاري حدثنا الأوزاعي عن مكحول عن واثلة بن الأسقع مرفوعا نحوه رواه الدارقطني وكذا ابن عساكر في \" تاريخه \" (٣ / ١٠ / ١ - المصورة عن","vol":"1","page":435},{"text":"الأزهرية) .\nقال ابن الجوزي: تفرد به بشر وهو يضع الحديث.\nقلت: وقد ذكر الذهبي في ترجمته أن هذا الحديث من مصائبه! وأخرج له ابن عدي في \" الكامل \" (٣٣ / ٢) أحاديث منها هذا ثم قال: وهذه الأحاديث عن الأوزاعي وغيره لا يرويها عنه غير بشر وهي بواطيل وضعها عليهم، وكذلك سائر أحاديثه التي لم أذكرها موضوعات عن كل من روى عنهم.\nالثالث: من طريق غياث بن إبراهيم حدثنا عبد الرحمن بن الحارث بن عياش بن أبي ربيعة عن سعيد بن أبي سعيد المقبري عن رافع بن خديج مرفوعا نحوه، قال الدارقطني: تفرد به غياث وهو متروك.\nقلت: وهو متهم بالوضع كما سبق، وقد ذكر السيوطي في \" اللآليء \" (٢ / ١٨٠) للحديث طريقا رابعا من رواية الطبراني في \" الكبير \" (رقم ٤٤٣١) من طريق بقية ابن الوليد حدثنا أبو عبد الرحمن مولى بنى تميم عن سعيد المقبري عن رافع بن خديج به، وسكت عليه، وليس بجيد فإن بقية إذا روى عن المجهولين ليس بشيء كما قال ابن معين والعجلي، وهذه الرواية من هذا الصنف فإن أبا عبد الرحمن هذا من شيوخ بقية الذين لا يعرفون كما في \" اللسان \".\nثم وجدت له طريقا خامسا عن ابن عمر، أخرجه أبو سعيد بن الأعرابي في","vol":"1","page":436},{"text":"\" المعجم \" (١١٠ / ١) قال: أنبأنا إبراهيم يعني ابن فهد أنبأنا بشر بن عبيد الله الدراسي، أنبأنا عيسى بن شعيب عن يحيى بن أبي الفرات عن سالم بن عبد الله بن عمر عن أبيه مرفوعا.\nبشر هذا أورده السمعاني في الدارسي، فقال: والمشهور بهذه النسبة أبو علي بشر بن عبيد الله الدارسي من أهل البصرة ويقال له: المدارسي أيضا هكذا ذكره أبو حاتم بن حبان، يروي عن حماد بن سلمة والبصريين، روى عنه يعقوب بن سفيان الفارسي.\nقلت: الذي ي \" ثقات ابن حبان \" (٨ / ١٤٢): الدارس مكان الدارسي، وكذلك هو في \" ترتيب الثقات \" (١ / ٥١ / ١) .\nونحوه في \" الجرح والتعديل \" لابن أبي حاتم (١ / ١ / ٣٦٢) ولم يذكر فيه جرحا ولا تعديلا، وأما ابن عدي فقال: منكر الحديث عن الأئمة.\nوفيه نظر بينته في \" تيسير الانتفاع \".\nويحيى بن أبي الفرات لم أعرفه وعيسى بن شعيب فيه ضعف، فأحدهما هو آفة هذا الطريق والله أعلم.\nوقد روي ما يخالف هذا الحديث وهو:\n<span data-type=\"title\" id=toc-271>٢٦٧ </span>- \" من حول خاتمه أو عمامته أو علق خيطا في أصبعه ليذكره حاجته فقد أشرك بالله ﷿، إن الله هو يذكر الحاجات \".\nموضوع.\nرواه ابن عدي (٣٣ / ١ - ٢) وابن الجوزي في \" الموضوعات \" (٣ / ٧٤) من طريق بشر بن الحسين حدثنا الزبير بن عدي عن أنس مرفوعا، وقال","vol":"1","page":437},{"text":"ابن عدي: لا يصح وقال ابن الجوزي: لا أصل له، بشر يروي عن الزبير بواطيل.\nوأقره السيوطي في \" اللآليء \" (٢ /٢٨٣) وزاد عليه بقوله: قلت: قال ابن حبان: روى بشر بن الحسين الأصبهاني عن الزبير نسخة موضوعة شبيها بمائة وخمسين حديثا، وأقره ابن عراق في \" تنزيه الشريعة \" (٣٢٢ / ٢) .\n<span data-type=\"title\" id=toc-272>٢٦٨ </span>- \" من رفع قرطاسا من الأرض فيه بسم الله الرحمن الرحيم إجلالا أن يداس كتب عند الله من الصديقين، وخفف عن والديه وإن كانا مشركين، ومن كتب بسم الله الرحمن الرحيم فجوده تعظيما لله غفر له \".\nموضوع.\nأخرجه أبو الشيخ ابن حبان في \" طبقات الأصبهانيين \" (ص ٢٣٤) مفرقا في موضعين وابن عدي (٢٤٦ / ١) بتمامه من طريق أبي سالم الرواسي العلاء بن مسلمة قال: حدثنا أبو حفص العبدي عن أبان عن أنس مرفوعا، وذكره ابن الجوزي في \" الموضوعات \" (١ / ٢٢٦) من رواية ابن عدي ثم قال: أبان ضعيف جدا، وأبو حفص أشد منه ضعفا، وأبو سالم العلاء بن مسلمة كذبه محمد بن طاهر الأزدي لا تحل الرواية عنه.\nقال السيوطي في \" اللآليء \" (١ / ٢٠٢):","vol":"1","page":438},{"text":"قلت: أورده ابن عدي في ترجمة العبدي وقال: إنه متروك الحديث، قال: وقد روي عن علي بن أبي طالب من وجه لا يصح.\n<span data-type=\"title\" id=toc-273>٢٦٩ </span>- \" العالم لا يخرف \".\nموضوع.\nقال ابن أبي حاتم في \" العلل \" (٢ / ٤٣٩)، وسئل أبي عن حديث رواه العلاء ابن زيدل عن أنس مرفوعا: \" العالم لا يخرف \"، فقال: العلاء ضعيف الحديث متروك الحديث، وقد وجدنا من ينسب إلى العلم المسعودي والجريري وسعيد بن أبي عروبة وعطاء بن السائب وغيرهم يعني أنهم قد تغيروا في آخر عمرهم.\nقلت: العلاء هذا قال الذهبي: تالف، قال ابن المديني: كان يضع الحديث وقال ابن حبان: روى عن أنس نسخة موضوعة.\nوقد روي الحديث بلفظ آخر وهو:","vol":"1","page":439},{"text":"<span data-type=\"title\" id=toc-274>٢٧٠ </span>- \" لا يخرف قارئ القرآن \".\nموضوع.\nذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٥) وتبعه ابن عراق فأورده في \" تنزيه الشريعة \" (٣٦ / ٢) من طريق أبي نعيم وهذا في \" أخبار أصبهان \" (٢ / ٣٤٣) أنبأنا لاحق بن الحسين حدثنا خيثمة بن سليمان حدثنا عبيد بن محمد حدثنا محمد بن يحيى بن جميل حدثنا بكر بن السرور حدثنا يحيى بن مالك عن أنس عن أبيه\nعن الزهري عن أنس رفعه، ورواه الديلمي (٤ / ١٩٠) ورواه ابن عساكر في \" تاريخه \" (١٨ / ١ / ٢) من","vol":"1","page":439},{"text":"طريق أبي نعيم وغيره، أخبرنا لاحق به، ثم قال السيوطي: قال في \" الميزان \": لاحق كذاب، وروى عنه أبو نعيم في \" الحلية \" وغيرها مصائب، وقال في \" اللسان \": قال الإدريسي: يضع الحديث على الثقات، ولعله لم يخلق في الكذابين مثله، وقال ابن السمعاني: كان أحد الكذابين وضع نسخا لا يعرف أسماء رواتها وقال ابن النجار: مجمع على كذبه.\nقلت: ومع هذا كله فقد سود به السيوطي كتابه \" الجامع الصغير \"! وبيض له المناوي في \" شرحيه \".\nورواه عبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢ / ٢٢٦ / ٢) عن الشعبي من قوله وسنده ضعيف، فلعله أصل الحديث، رفعه بعض الكذبة! .\nوقد وجدت له طريقا أخرى بنحوه وهو:\n<span data-type=\"title\" id=toc-275>٢٧١ </span>- \" من جمع القرآن متعه الله بعقله حتى يموت \".\nموضوع.\nرواه أبو سعيد بن الأعرابي في \" معجمه \" (١١١ / ٢): أخبرنا إبراهيم بن الهيثم يعني البلدي أخبرنا أبو صالح عبد الله بن صالح، أخبرنا رشدين بن سعد عن جرير بن حازم عن حميد عن أنس مرفوعا، ورواه ابن عساكر (٢ / ١١١ / ٢) من طريق آخر عن أبي صالح به.\nوهذا سند ضعيف جدا، رشدين بن سعد قال الحافظ في \" التقريب \": ضعيف، رجح أبو حاتم عليه ابن لهيعة، وقال ابن يونس: كان صالحا في دينه فأدركته غفلة الصالحين فخلط في الحديث.\nقلت: فالظاهر أن هذا من تخاليطه، ويحتمل أن يكون من وضع خالد بن نجيح جار لعبد الله بن صالح كان يضع الحديث في كتب عبد الله وهو لا يشعر! انظر \" الميزان \" (٢ / ٤٦ - ٤٨)، وقول أبي حاتم المتقدم تحت الحديث (١٩٤) .","vol":"1","page":440},{"text":"<span data-type=\"title\" id=toc-276>٢٧٢ </span>- \" اعتبروا عقل الرجل فى طول لحيته ونقش خاتمه وكنوته \".\nموضوع.\nذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٠) من رواية ابن عساكر بسنده عن عثمان بن عبد الرحمن الطرائفي عن يزيد بن سنان الأشعري عن أبي دوس الأشعري قال: كنا عند معاوية جلوسا إذ أقبل علينا رجل طويل اللحية، فقال معاوية:\nأيكم يحفظ حديث رسول الله ﷺ في طول اللحية، فسكت القوم، فقال معاوية: لكني أحفظه، فلما جلس الرجل قال معاوية: أما اللحية فلسنا نسأل عنها! سمعت رسول الله ﷺ يقول: فذكره، قال: فما كنوتك؟\nقال: أبو كوكب الدرى، قال: فما نقش خاتمك؟ قال: وتفقد الطير، فقال: ما لي لا أرى الهدهد أم كان من الغائبين، فقال: وجدنا حديث رسول الله ﷺ حقا، قال السيوطي: يزيد ضعيف، والطرائفي كذبه ابن نمير.","vol":"1","page":441},{"text":"<span data-type=\"title\" id=toc-277>٢٧٣ </span>- \" لا حبس (أي وقف) بعد سورة النساء \".\nضعيف.\nأخرجه الطحاوي في \" شرح معاني الآثار \" (٢ / ٢٥٠) والطبراني (٣ / ١١٤ / ١) والدارقطني (٤ / ٦٨ / ٣ و٤) والبيهقي في \" سننه \" (٦ / ١٦٢) من طريق عبد الله بن لهيعة حدثنا عيسى بن لهيعة عن عكرمة قال: سمعت ابن عباس يقول: سمعت رسول الله ﷺ يقول بعد ما نزلت سورة النساء وفرضت فيها الفرائض: فذكره، وقال الدارقطني: وأقره البيهقي:","vol":"1","page":441},{"text":"لم يسنده غير ابن لهيعة عن أخيه وهما ضعيفان.\nقلت: وبه يعرف ما في رمز السيوطي في \" الجامع الصغير \" لحسنه، وقد رده عليه المناوي في شرحه بقول الدارقطني هذا، وبقول الهيثمي في \" المجمع \" (٧ / ٢): رواه الطبراني وفيه عيسى بن لهيعة وهو ضعيف، والحديث استدل به\nالطحاوي لأبي حنيفة في قوله: إن الوقف باطل، وهو استدلال واه لأمور:\nالأول: أن الحديث ضعيف كما علمت فلا يجوز الاحتجاج به.\nالثاني: أنه معارض بأحاديث صحيحة في مشروعية الوقف، منها قوله ﷺ لعمر بن الخطاب: \" حبس الأصل، وسبل الثمرة \" أي اجعله وقفا حبيسا، رواه الشيخان في \" صحيحيهما \"، وهو مخرج في \" الإرواء \" (٦ / ٣٠ / ١٥٨٢) .\nالثالث: أنه يمكن تفسيره بمعنى لا يتعارض مع الأحاديث الصحيحة وبه فسره ابن الأثير في \" النهاية \" فقال: أراد أنه لا يوقف مال ولا يزوى عن وارثه، وكأنه إشارة إلى ما كانوا يفعلونه في الجاهلية من حبس مال الميت ونسائه، كانوا إذا كرهو االنساء لقبح أو قلة مال حبسوهن عن الأزواج لأن أولياء الميت كانوا أولى بهن عندهم.","vol":"1","page":442},{"text":"<span data-type=\"title\" id=toc-278>٢٧٤ </span>- \" أو صاني جبرائيل ﵇ بالجار إلى أربعين دارا، عشرة من ها هنا وعشرة من ها هنا، وعشرة من ها هنا، وعشرة من ها هنا \".\nضعيف.\nأخرجه البيهقي (٦ / ٢٧٦) عن إسماعيل بن سيف حدثتني سكينة قالت: أخبرتني أم هانيء بنت أبي صفرة عن عائشة مرفوعا، وقال: في إسناده ضعف.\nقلت: وأقره في \" نصب الراية \" (٤ / ٤١٤) وذلك لأن إسماعيل هذا قال ابن عدي (١ / ٣١٨): حدث بأحاديث عن الثقات غير محفوظة، ويسرق الحديث.\nقلت: وسكينة وأم هانيء لم أعرفهما ولا يفيد هنا بصورة خاصة توثيق ابن حبان (٨ / ١٠٣) لإسماعيل هذا لأنه قال: مستقيم الحديث إذا حدث عن ثقة.\nوقد روي عن كعب بن مالك وهو:","vol":"1","page":443},{"text":"<span data-type=\"title\" id=toc-279>٢٧٥ </span>- \" ألا إن أربعين دارا جوار، ولا يدخل الجنة من خاف جاره بوائقه \"، قيل للزهري: أربعين دارا؟ قال: أربعين هكذا، وأربعين هكذا.\nضعيف.\nأخرجه الطبراني في \" الكبير \" (١٩ / ٧٣ / رقم ١٤٣) عن يوسف بن السفر عن الأوزاعي عن يونس بن يزيد عن الزهري عن عبد الرحمن بن كعب بن مالك","vol":"1","page":443},{"text":"عن أبيه قال: أتى النبي ﷺ رجل فقال: يا رسول الله إني نزلت محلة بني فلان، وإن أشدهم لي أذى أقربهم لي جوارا، فبعث النبي ﷺ أبا بكر وعمر وعليا أن يأتوا باب المسجد فيقوموا عليه فيصيحوا: ألا ... \".\nويوسف بن السفر أبو الفيض فيه مقال، كذا قال الزيلعي (٤ / ٤١٣ - ٤١٤) وقد ألان القول جدا في ابن السفر هذا، فإن مثل هذا القول: فيه مقال إنما يقال فيمن هو مختلف في توثيقه وتجريحه، وابن السفر هذا متفق على تركه بل كذبه الدارقطني وقال البيهقي: هو في عداد من يضع الحديث، وقد مضى بعض أحاديثه الموضوعة (برقم ١٨٧) ولهذا قال الهيثمي بعد أن ساق له هذا الحديث في \" المجمع \" (٨ / ١٦٩): وفيه يوسف بن السفر وهو متروك.\nقلت: وقد خالفه هقل بن زياد فقال: حدثنا الأوزاعي عن يونس عن ابن شهاب الزهري قال: قال رسول الله ﷺ: فذكره مرسلا، أخرجه أبو داود في \" المراسيل \" (رقم ٣٥٠) حدثنا إبراهيم بن مروان الدمشقي حدثني أبي حدثنا هقل بن زياد به، ويأتي لفظه بعد حديث.\nوهذا سند رجاله ثقات ولولا إرساله لحكمت عليه بالصحة، وعلى من يقول بصحة المرسل أن يأخذ به كالحنفية ولهذا أقول: إن قول صاحب \" الهداية \"، وما قاله الشافعي إن الجوار إلى أربعين دار بعيد، وما يرويه فيه ضعف لا يتفق مع قول الحنفية: إن الحديث المرسل حجة، فتأمل.","vol":"1","page":444},{"text":"والحديث قال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٨٩) بعد أن ساقه من الوجهين المرسل والموصول: إنه حديث ضعيف، وكذا قال الحافظ في \" الفتح \" (١٠ / ٣٩٧) .\nقلت: وأما قوله: \" ولا يدخل الجنة ... \"، فصحيح لأنه جاء من حديث أبي هريرة مرفوعا بلفظ: \" لا يدخل الجنة من لا يأمن جاره بوائقه \" أخرجه مسلم (١ / ٤٩) والبخاري في \" الأدب المفرد \" (ص ٢٠)، وهو مخرج في \" السلسلة الأخرى \" (رقم ٥٤٩) .\nوقد روي الحديث عن أبي هريرة أيضا وهو:\n<span data-type=\"title\" id=toc-280>٢٧٦ </span>- \" حق الجوار إلى أربعين دارا، وهكذا وهكذا وهكذا يمينا وشمالا وقدام وخلف \".\nضعيف جدا.\nرواه أبو يعلى في \" مسنده \" (١٠ / ٣٨٥ / ٥٩٨٢) حدثنا محمد بن جامع العطار حدثنا محمد بن عثمان حدثنا عبد السلام بن أبي الجنوب عن أبي سلمة عن أبي هريرة مرفوعا، وعن أبي يعلى رواه ابن حبان في \" الضعفاء \" (٢ /١٥٠) وأعله بعبد السلام هذا وقال: إنه منكر الحديث.\nقلت: وأقره الزيلعي في \" نصب الراية \" (٣ / ٤١٤) ثم تناقض ابن حبان فذكره في \" الثقات \" (٧ / ١٢٧)، انظر \" تيسير الانتفاع \".","vol":"1","page":445},{"text":"وقال أبو حاتم: (٣ / ١ / ٤٥): متروك الحديث.\nقلت: وفيه علة أخرى فقال الهيثمي في \" المجمع \" (٨ / ١٦٨): رواه أبو يعلى عن شيخه محمد بن جامع العطار وهو ضعيف.\nقلت: بل هو أسوأ حالا، قال أبو زرعة: ليس بصدوق، ومحمد بن عثمان وهو الجمحي المكي ضعيف فهذه علة ثالثة.\nولهذا قال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٨٩): إنه حديث ضعيف، وقد روي مرسلا وهو:\n<span data-type=\"title\" id=toc-281>٢٧٧ </span>- \" الساكن من أربعين دارا جار \".\nضعيف.\nأخرجه أبو داود في \" المراسيل \" (٤٥٠) عن الزهري مرسلا مرفوعا وفيه:\nقيل للزهري: وكيف أربعون دارا؟ قال: أربعون عن يمينه وعن يساره، وخلفه وبين يديه، ورجاله ثقات، فهو صحيح عند من يحتج بالمرسل كما سبق بيانه قبل حديث.\nوقد اختلف العلماء في حد الجوار على أقوال ذكرها في \" الفتح \" (١٠ / ٣٦٧)، وكل ما جاء تحديده عنه ﷺ بأربعين ضعيف لا يصح، فالظاهر أن الصواب تحديده بالعرف، والله أعلم.","vol":"1","page":446},{"text":"<span data-type=\"title\" id=toc-282>٢٧٨ </span>- \" العلم خزائن، ومفتاحها السؤال، فاسألوا يرحمكم الله، فإنه يؤجر فيه أربعة: السائل، والمعلم، والمستمع، والمجيب لهم \".\nموضوع.\nأخرجه أبو نعيم (٣ / ١٩٢) وأبو عثمان النجيرمي في \" الفوائد \" (٢٤ / ١) من طريق داود بن سليمان القزاز حدثنا علي بن موسى الرضى حدثني أبي عن أبيه جعفر عن أبيه محمد بن علي عن أبيه علي بن الحسين بن علي عن أبيه عن علي بن أبي طالب مرفوعا، وقال أبو نعيم: هذا حديث غريب لم نكتبه إلا بهذا الإسناد.\nقلت: وهو إسناد موضوع من داود بن سليمان هذا الجرجاني الغازي.\nقال الذهبي: كذبه يحيى بن معين، ولم يعرفه أبو حاتم، وبكل حال فهو شيخ كذاب له نسخة موضوعة عن علي بن موسى الرضى، ثم ساق له أحاديث هذا أحدها وأقره الحافظ في \" اللسان \".\nولهذا فقد أساء السيوطي بإيراده لهذا الحديث في \" الجامع الصغير \"، وقد تعقبه شارحه المناوي بما نقلناه عن الذهبي ثم العسقلاني، ثم كأنه نسي ذلك في شرحه الآخر \" التيسير \"، فقال: إسناده ضعيف.\nنعم رواه الشيروي في \" العوالي \" (٢١٣ / ١) والخطيب في \" الفقيه والمتفقه \" (٢ / ٣٢ - ط الرياض) من طريق عبد الله بن أحمد بن عامر الطائي حدثني أبي حدثني علي بن موسى الرضى به، لكن عبد الله هذا حاله كحال الجرجاني! قال الذهبي: روى عن أبيه عن علي الرضى عن آبائه بتلك النسخة الموضوعة الباطلة ما","vol":"1","page":447},{"text":"تنفك عن وضعه أو وضع أبيه.\n<span data-type=\"title\" id=toc-283>٢٧٩ </span>- \" نبي ضيعه قومه، يعنى سطيحا \".\nلا أصل له.\nفي شيء من كتب الإسلام المعهودة ولم أره بإسناد أصلا، كذا قال الحافظ ابن كثير في \" البداية والنهاية \" (٢ / ٢٧١) وسيأتي بعد حديث ما يعارضه.","vol":"1","page":448},{"text":"<span data-type=\"title\" id=toc-284>٢٨٠ </span>- \" أوحى الله إلى عيسى ﵇ يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم، ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه: لا إله إلا الله محمد رسول الله، فسكن \".\nلا أصل له مرفوعا.\nوإنما أخرجه الحاكم في \" المستدرك \" (٢ / ٦١٤ - ٦١٥) من طريق عمرو بن أوس الأنصاري حدثنا سعيد بن أبي عروبة عن قتادة عن سعيد بن المسيب عن ابن عباس قال: فذكره موقوفا وقال: صحيح الإسناد، وتعقبه الذهبي بقوله: أظنه موضوعا على سعيد.\nقلت: يعني ابن أبي عروبة، والمتهم به الراوي عنه عمرو بن أوس الأنصارى، قال الذهبي في \" الميزان \": يجهل حاله، وأتى بخبر منكر.","vol":"1","page":448},{"text":"ثم ساق له هذا الحديث وقال: وأظنه موضوعا، ووافقه الحافظ ابن حجر في \" اللسان \" فأقره.\n<span data-type=\"title\" id=toc-285>٢٨١ </span>- \" ذاك نبي ضيعه قومه، يعنى خالد بن سنان \".\nلا يصح.\nأخرجه الحاكم (٢ / ٥٩٨ - ٥٩٩) وكذا أبو يعلى من طريق المعلى بن مهدي حدثنا أبو عوانة عن أبي يونس قال سماك بن حرب: سئل عنه يعني خالد بن سنان النبي ﷺ فقال: فذكره.\nوهذا إسناد ضعيف لإرساله، والمعلى بن مهدي ضعفه أبو حاتم قال: يأتي أحيانا بالمناكير، وقال الهيثمي (٨ / ٢١٤): هذا منها.\nقلت: ورواه الطبراني (٣ / ١٥٤ / ١) وكذا البزار (٢٣٦١ - زوائده) وابن عدي (٢٧١ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ١٨٧) من طريق قيس بن الربيع عن سالم الأفطس عن سعيد بن جبير عن ابن عباس مرفوعا، قال البزار:\nلا نعرفه مرفوعا إلا من هذا الوجه، وكان قيس بن الربيع ثقة في نفسه إلا أنه كان رديء الحفظ، وكان له ابن يدخل في حديثه ما ليس منه، قال: وقد رواه الثوري عن سالم الأفطس عن سعيد بن جبير مرسلا.\nذكره ابن كثير في \" البداية \" (٢ / ٢١١)، وقال ابن عدي: لم يوصله فقال فيه عن ابن عباس غير ابن الربيع، ثم قال ابن كثير:","vol":"1","page":449},{"text":"وهذه المرسلات لا يحتج بها ها هنا، وقال في موضع آخر (٢ / ٢٧١): لا يصح.\nقلت: وقد وجدته موصولا أخرجه الخطيب في \" تلخيص المتشابه \" (١٣ / ١٤٨ - ١٤٩) عن محمد بن عمير حدثني عمرو بن إسحاق بن إبراهيم بن العلاء الزبيدي حدثني جدي إبراهيم بن العلاء أخبرنا أبو محمد القرشي الهاشمي، أخبرنا هشام بن عروة عن أبيه عن أبي عمارة بن حزن بن شيطان مرفوعا به، وقال الخطيب: في إسناده\nنظر.\nقلت: ولعل وجهه أن فيه جماعة لم أعرفهم، منهم القرشي هذا، وانظر \" الإصابة \" (٢ / ٥٠٧) .\nوروي من حديث عائشة أخرجه المخلص في \" الفوائد المنتقاة \" (٤ / ١٧٦) عن الكلبي عن أبي صالح عن ابن عباس عن عائشة مرفوعا به، لكن الكلبي كذاب.\nقلت: ومع ضعف الحديث فإنه معارض كما قال الهيثمي (٨ / ٢١٤) للحديث الصحيح: \" أنا أولى الناس بعيسى بن مريم، الأنبياء إخوة لعلات، وليس بيني وبينه نبي \" رواه البخاري في \" صحيحه \" (٦ / ٣٨٠) ومسلم (٧ / ٩٦) .\n<span data-type=\"title\" id=toc-286>٢٨٢ </span>- \" لولاك لما خلقت الأفلاك \".\nموضوع.\nكما قاله الصغاني في \" الأحاديث الموضوعة \" (ص ٧)، وأما قول الشيخ القاري (٦٧ - ٦٨): لكن معناه صحيح، فقد روى الديلمي عن ابن عباس مرفوعا: \" أتاني جبريل","vol":"1","page":450},{"text":"فقال: يا محمد لولاك لما خلقت الجنة، ولولاك ما خلقت النار \" وفي رواية ابن عساكر: \" لولاك ما خلقت الدنيا \".\nفأقول: الجزم بصحة معناه لا يليق إلا بعد ثبوت ما نقله عن الديلمي، وهذا مما لم أر أحدا تعرض لبيانه، وأنا وإن كنت لم أقف على سنده، فإنى لا أتردد في ضعفه، وحسبنا في التدليل على ذلك تفرد الديلمي به، ثم تأكدت من ضعفه، بل وهائه، حين وقفت على إسناده في \" مسنده \" (١ / ٤١ / ٢) من طريق عبيد الله بن موسى القرشي حدثنا الفضيل بن جعفر بن سليمان عن عبد الصمد بن علي بن عبد الله ابن عباس عن أبيه عن ابن عباس به.\nقلت: وآفته عبد الصمد هذا، قال العقيلي: حديثه غير محفوظ، ولا يعرف إلا به.\nثم ساق له حديث آخر في إكرام الشهو د سيأتي برقم (٢٨٩٨)، ومن دونه لم أعرفهما، وأما رواية ابن عساكر فقد أخرجها ابن الجوزي أيضا في \" الموضوعات \" (١ / ٢٨٨ - ٢٨٩) في حديث طويل عن سلمان مرفوعا وقال: إنه موضوع، وأقره السيوطي في \" اللآليء \" (١ / ٢٧٢) .\nثم وجدته من حديث أنس وسوف نتكلم عليه إن شاء الله.\n<span data-type=\"title\" id=toc-287>٢٨٣ </span>- \" ارموا، فإن أيمان الرماة لغو، لا حنث فيها ولا كفارة \".\nباطل.\nرواه الطبراني في \" المعجم الصغير \" (ص ٢٣٧) حدثنا يوسف بن يعقوب بن عبد العزيز الثقفي حدثني أبي حدثنا سفيان بن عيينة عن بهز بن حكيم عن أبيه عن جده","vol":"1","page":451},{"text":"أن النبي ﷺ مر بقوم يرمون، وهم يحلفون: أخطأت والله أصبت والله، فلما رأو ارسول الله ﷺ أمسكوا فقال: فذكره.\nقال الطبراني: تفرد به يوسف بن يعقوب عن أبيه.\nقلت: وهذا إسناد ضعيف رجاله ثقات غير يوسف بن يعقوب وأبيه، قال الحافظ في ترجمة يوسف من \" اللسان \": لا أعرف حاله، أتى بخبر باطل بإسناد لا بأس به، قال الطبراني في \" كتاب الرمي \": حدثنا يوسف بن يعقوب بمصر ... قلت: فذكر هذا الحديث، ثم قال الحافظ: الحمل فيه على يوسف أو على أبيه، فما حدث به ابن\nعيينة قط، فما أظن في يوسف بن يعقوب العدل، روى عن جعفر بن إبراهيم، وعنه صدقة بن هبيرة الموصلي، قال الخطيب: مجهول.\n<span data-type=\"title\" id=toc-288>٢٨٤ </span>- \" يا معاذ إني مرسلك إلى قوم أهل كتاب، فإذا سئلت عن المجرة التي في السماء فقل: هي لعاب حية تحت العرش \".\nموضوع.\nأخرجه الطبراني (١ / ١٧٦ / ١) والعقيلي (٣ / ٤٤٩) وابن عدي (٢٦٣ / ١) من طريق الفضل بن المختار عن محمد بن مسلم الطائفي عن ابن أبي نجيح عن مجاهد عن جابر بن عبد الله مرفوعا.\nأورده ابن الجوزي في \" الموضوعات \" (١ / ١٤٢) وقال: الفضل منكر الحديث، وقال الحافظ ابن كثير في \" البداية والنهاية \" (١ / ٣٩): هذا حديث منكر جدا، بل الأشبه أنه موضوع، وراويه الفضل بن المختار هذا أبو سهل البصري قال فيه أبو حاتم الرازي: هو مجهول، حدث بالأباطيل، وقال","vol":"1","page":452},{"text":"الحافظ أبو الفتح الأزدي: منكر الحديث جدا، وقال ابن عدي: لا يتابع على أحاديثه لا متنا وإسنادا.\nقلت: وقد ساق له الذهبي أحاديث ثم قال: فهذه أباطيل وعجائب.\nوأورده ابن الجوزي من طريق أخرى عن معاذ بن جبل مرفوعا نحوه، رواه العقيلي في ترجمة عبد الأعلى بن حكيم (٢٥٣) وقال: هذا الحديث غير محفوظ، وعبد الأعلى مجهول بالنقل.\nوفيه أبو بكر بن أبي سبرة متروك وسليمان بن داود الشاذكوني وهو متهم.\nوقال الذهبي في ترجمة عبد الأعلى هذا: وهذا إسناد مظلم، ومتن ليس بصحيح.\n<span data-type=\"title\" id=toc-289>٢٨٥ </span>- \" ليس ليوم فضل على يوم في الصيام إلا شهر رمضان ويوم عاشوراء \".\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ٢١٥ / ٢) والطحاوي في \" معاني الآثار \" (١ / ٣٣٧) وأبو سهل الجواليقي في \" أحاديث ابن الضريس \" (١٨٩ / ٢) ومن طريقه أبو مطيع المصري في \" الأمالي \" (٩٥ / ١) وابن عدي (٢٥٠ / ١) أيضا والخطيب في \" الأمالي بمسجد دمشق \" (٤ / ٦ / ٢) من طريق عبد الجبار بن الورد عن ابن أبي مليكة عن عبيد الله بن أبي يزيد عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات كما قال المنذري في \" الترغيب \" (٢ / ٧٨) والهيثمي في \" المجمع \" (٣ / ١٨٦)، ولكن عبد الجبار بن الورد في حفظه ضعف كما أشار لذلك البخاري بقوله: يخالف في بعض حديثه.","vol":"1","page":453},{"text":"وقال ابن حبان: يخطيء ويهم.\nوأنا لا أشك أنه أخطأ في رواية هذا الحديث لأمرين: الأول: أنه اضطرب في إسناده فمرة قال: عن ابن أبي مليكة، كما في هذه الرواية ومرة أخرى قال: عن عمرو بن دينار، رواه الطبراني، وهذا يدل على أنه لم يحفظ.\nالآخر: أنه قد خولف في متن هذا الحديث فرواه جماعة من الثقات عن عبيد الله بن أبي يزيد عن ابن عباس قال: ما رأيت النبي يتحرى صيام يوم فضله على غيره إلا هذا اليوم يوم عاشوراء، وهذا الشهر يعني شهر رمضان.\nرواه البخاري (٤ / ٢٠٠ - ٢٠١) ومسلم (٣ / ١٥٠ - ١٥١) وأحمد (رقم ١٩٣٨، ٢٨٥٦، ٣٤٧٥) والطحاوي والطبراني والبيهقي (٤ / ٢٨٦) من طرق عن عبيد الله به، وأحد أسانيده عند أحمد ثلاثي.\nفهذا هو أصل الحديث، وهو كما ترى من قول ابن عباس ولفظه بناء على ما علمه من صيامه ﷺ، فجاء عبد الجبار هذا فرواه مرفوعا من قول النبي ﷺ، وشتان ما بين الروايتين، فإن هذه الرواية الضعيفة تتعارض مع الأحاديث الأخرى التي تصرح بأن لبعض أيام أخرى غير يوم عاشوراء فضلا على سائر الأيام كقوله ﷺ: \" صوم يوم عرفة يكفر السنة الماضية والباقية \".\nرواه مسلم (٣ / ١٦٨) وغيره عن أبي قتادة، وهو مخرج في \" الإرواء \" (٩٥٥) فكيف يعقل مع هذا أن يقول ﵇ ما رواه عنه عبد الجبار هذا؟ ! .\nأما الرواية الصحيحة لحديث ابن عباس، فإنما فيها إثبات التعارض بين نفي ابن عباس فضل يوم غير عاشوراء وإثبات غير كأبي قتادة، وهذا الأمر فيه هين؛","vol":"1","page":454},{"text":"لما تقرر في الأصول: أن المثبت مقدم على النافي وإنما الإشكال الواضح أن ينسب النفي إلى النبي ﷺ مع أنه قد صرح فيما صح عنه بإثبات ما عزي إليه من النفي.\nومما تقدم تبين أن لا إشكال، وأن نسبة النفي إليه ﷺ وهم من بعض الرواة، والحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-290>٢٨٦ </span>- \" قد أتى آدم ﵇ هذا البيت ألف آتية من الهند على رجليه لم يركب فيهن من ذلك ثلاث مئة حجة وسبع مئة عمرة، وأول حجة حجها آدم ﵇ وهو واقف بعرفات أتاه جبريل ﵇ فقال: السلام عليك يا آدم بر الله نسكك، أما إنا قد طفنا هذا البيت قبل أن تخلق بخمسة آلاف سنة \".\nضعيف جدا.\nرواه ابن بشران في \" الأمالي \" (١٦٠ / ٢ - ١٦١ / ١) من طريق العباس بن الفضل الأنصاري عن القاسم بن عبد الرحمن عن أبي جعفر عن أبيه عن أبي حازم عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، العباس بن الفضل الأنصاري متروك واتهمه أبو زرعة كما في \" التقريب \".\nوالقاسم بن عبد الرحمن هو الأنصاري، قال ابن معين: ليس بشيء، وقال أبو زرعة: منكر الحديث، وقال أبو حاتم: ضعيف الحديث مضطرب الحديث، حدثنا عنه الأنصاري (يعني: محمد","vol":"1","page":455},{"text":"بن عبد الله) بحديثين باطلين: أحدهما وفاة آدم ﷺ والآخر عن أبي حازم.\nكذا في \" الجرح والتعديل \" (٣ / ٢ / ١١٣) .\nقلت: ولعل الحديث الباطل الآخر عن أبي حازم هو هذا والله أعلم.\n<span data-type=\"title\" id=toc-291>٢٨٧ </span>- \" ما ترك القاتل على المقتول من ذنب \".\nلا أصل له.\nولا يعرف في شيء من كتب الحديث بسند صحيح ولا حسن ولا ضعيف أيضا، ولكن قد يتفق في بعض الأشخاص يوم القيامة (أن) يطالب المقتول القاتل، فتكون حسنات القاتل لا تفي بهذه المظلمة فتحول من سيئات المقتول إلى القاتل كما ثبت به الحديث الصحيح في سائر المظالم، والقتل من أعظمها، كذا في \" البداية والنهاية \" (١ / ٩٣ - ٩٤) لابن كثير.\nقلت يشير إلى قوله ﷺ: \" إن المفلس من أمتي من يأتي بصلاة وصيام وزكاة، ويأتي قد شتم هذا وقذف هذا وأكل مال هذا وسفك دم هذا وضرب هذا فيعطى هذا من حسناته وهذا من حسناته فإن فنيت حسناته قبل أن يقضى ما عليه أخذ من خطاياهم فطرحت عليه ثم طرح في النار \"، رواه مسلم، وهو مخرج في \" الصحيحة \" (٨٤٧) .","vol":"1","page":456},{"text":"<span data-type=\"title\" id=toc-292>٢٨٨ </span>- \" كان يأخذ من لحيته من عرضها وطولها \".\nموضوع.\nأخرجه الترمذي (٣ / ١١) والعقيلي في \" الضعفاء \" (ص ٢٨٨) وابن عدي (٢٤٣ / ٢) وأبو الشيخ في \" أخلاق النبي ﷺ \" (٣٠٦) من طريق عمر ابن هارون البلخي عن أسامة بن زيد عن عمرو بن شعيب عن أبيه عن جده مرفوعا وقال الترمذي: هذا حديث غريب، سمعت محمد بن إسماعيل يقول: عمر بن هارون","vol":"1","page":456},{"text":"مقارب الحديث لا أعرف له حديثا ليس له أصل أو قال: يتفرد به إلا هذا الحديث.\nقلت: وفي ترجمته رواه العقيلي ثم قال: ولا يعرف إلا به، وقد روي عن النبي ﷺ بأسانيد جياد أنه قال: \" اعفوا اللحى، واحفوا الشوارب \" وهذه الرواية أولى.\nوعمر هذا قال في \" الميزان \": قال ابن معين: كذاب خبيث، وقال صالح جزرة:\nكذاب، ثم ساق له هذا الحديث، لكن قال ابن عدي عقبه: وقد روى هذا عن أسامة غير عمر بن هارون، فلينظر فإنه خلاف ما قاله البخاري والعقيلي: إنه تفرد به عمر.\n<span data-type=\"title\" id=toc-293>٢٨٩ </span>- \" من قرأ سورة الواقعة في كل ليلة لم تصبه فاقة أبدا \".\nضعيف.\nأخرجه الحارث بن أبي أسامة في \" مسنده \" (١٧٨ - من زوائده) وابن السني في \" عمل اليوم والليلة \" (رقم ٦٧٤) وابن لال في \" حديثه \" (١١٦ / ١) وابن بشران في \" الأمالي \" (٢٠ / ٣٨ / ١) والبيهقي في \" الشعب \" وغيرهم من طريق أبي شجاع عن أبي طيبة عن ابن مسعود مرفوعا.\nوهذا سند ضعيف، قال الذهبي: أبو شجاع نكرة لا يعرف، عن أبي طيبة، ومن أبو طيبة؟ عن ابن مسعود بهذا الحديث مرفوعا.","vol":"1","page":457},{"text":"وقد أشار بهذا الكلام إلى أن أبا طيبة نكرة لا يعرف، وصرح في ترجمته بأنه مجهول.\nثم إن في سند الحديث اضطرابا من وجوه ثلاثة بينها الحافظ ابن حجر في \" اللسان \" في ترجمة أبي شجاع هذا فليراجعه من شاء، وفي \" فيض القدير \" للمناوي: وقال الزيلعي تبعا لجمع: هو معلول من وجوه: أحدها: الانقطاع كما بينه الدارقطني وغيره.\nالثاني: نكارة متنه كما ذكره أحمد.\nالثالث: ضعف رواته كما قاله ابن الجوزي.\nالرابع: اضطرابه، وقد أجمع على ضعفه أحمد وأبو حاتم وابنه والدارقطني والبيهقي وغيرهم.\nوقال المناوي في \" التيسير \": والحديث منكر.\n<span data-type=\"title\" id=toc-294>٢٩٠ </span>- \" من قرأ سورة الواقعة كل ليلة لم تصبه فاقة أبدا، ومن قرأ كل ليلة ﴿لا أقسم بيوم القيامة﴾ لقي الله يوم القيامة ووجهه في صورة القمر ليلة البدر \".\nموضوع.\nرواه الديلمي من طريق أحمد بن عمر اليمامي بسنده إلى ابن عباس رفعه.","vol":"1","page":458},{"text":"ذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (١٧٧) وقال: أحمد اليمامي كذاب.\n<span data-type=\"title\" id=toc-295>٢٩١ </span>- \" من قرأ سورة الواقعة وتعلمها لم يكتب من الغافلين، ولم يفتقر هو وأهل بيته \".\nموضوع.\nأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (٢٧٧) من رواية أبي الشيخ بسنده عن عبد القدوس بن حبيب عن الحسن عن أنس رفعه.\nوقال السيوطي: عبد القدوس بن حبيب متروك.\nقلت: وقال عبد الرزاق: ما رأيت ابن المبارك يفصح بقوله: كذاب إلا لعبد القدوس وقد صرح ابن حبان بأنه كان يضع الحديث.","vol":"1","page":459},{"text":"<span data-type=\"title\" id=toc-296>٢٩٢ </span>- \" أما ظلمة الليل وضوء النهار فإن الشمس إذا سقطت تحت الأرض فأظلم الليل لذلك وإذا أضاء الصبح ابتدرها سبعون ألف ملك وهي تقاعس كراهية أن تعبد من دون الله حتى تطلع فتضيء فيطول النهار بطول مكثها فيسخن الماء لذلك، وإذا كان الصيف قل مكثها فبرد الماء لذلك، وأما الجراد فإنه نثرة حوت في البحر يقال له:\nالإيوان، وفيه يهلك.","vol":"1","page":459},{"text":"وأما منشأ السحاب فإنه ينشأ من قبل الخافقين، ومن بين الخافقين تلجمه الصبا والجنوب ويستدبره الشمال والدبور، وأما الرعد فإنه ملك بيده مخراق يدني القاصية، ويؤخر الدانية، فإذا رفع برقت، وإذا زجر رعدت، وإذا ضرب صعقت، وأما ما للرجل من الولد وما للمرأة فإن للرجل العظام والعروق والعصب، وللمرأة اللحم والدم والشعر، وأما البلد الأمين فمكة \".\nباطل.\nأخرجه الطبراني في \" الأوسط \" (٢ / ١٨٨ / ٢ / ٧٨٩١) من طريق محمد بن عبد الرحمن السلمي أخبرنا أبو عمران الحراني يوسف بن يعقوب أخبرنا ابن جريج عن عطاء عن جابر بن عبد الله أن خزيمة بن ثابت وليس بالأنصاري قال: يا رسول الله أخبرني عن ضوء النهار وظلمة الليل وعن حر الماء في الشتاء وعن برده في الصيف، وعن البلد الأمين، وعن منشأ السحاب، وعن مخرج الجراد، وعن الرعد والبرق وعما للرجل من الولد وما للمرأة فقال رسول الله ﷺ: فذكره.\nوقال الطبراني: لم يروه عن ابن جريج إلا أبو عمران الحراني، تفرد به محمد بن عبد الرحمن السلمي.\nقلت: هو مجهول كشيخه، وقال الهيثمي: رواه الطبراني في \" الأوسط \"، وفيه يوسف بن يعقوب أبو عمران ذكر الذهبي هذا الحديث في ترجمته ولم ينقل تضعيفه عن أحد.\nقلت: روايته مثل هذا الحديث كافية في تضعيفه فقد قال الذهبي في","vol":"1","page":460},{"text":"ترجمته: إنه خبر باطل، والراوي عنه مجهول واسمه محمد عبد الرحمن السلمي، وأقره الحافظ في \" اللسان \".\n<span data-type=\"title\" id=toc-297>٢٩٣ </span>- \" وكل بالشمس تسعة أملاك يرمونها بالثلج كل يوم، لولا ذلك ما أتت على شيء إلا أحرقته \".\nموضوع.\nرواه ابن عدي (٢٣٠ / ٢) وعنه ابن الجوزي في \" الواهيات \" (١ / ٣٤) والطبراني في \" الكبير \" (٨ / ١٩٧ / ٧٧٠٥) وأبو حفص الكناني في \" الأمالي \" (١ / ٩ / ٢) والحافظ أبو محمد السراج القاريء في \" الفوائد المنتخبة \" (١ / ١٢٥ / ١) وأبو عمرو السمرقندي في \" الفوائد المنتقاة \" (٧١ / ١) والخطيب في \" الموضح \" (٢ / ٧٩، ١٦٥، ١٦٦ / ١)، عن عفير بن معدان عن سليمان بن عامر الخبائري عن أبي أمامة مرفوعا، وقال القاري وابن عدي وتبعه ابن الجوزي: حديث غريب لا أعلم رواه غير عفير بن معدان.\nقلت: وهو ضعيف جدا كما قال الهيثمي (٨ / ١٣١) بعد أن عزا هذا الحديث لرواية الطبراني، وكذلك عزاه السيوطي في \" الجامع \" وقال المناوي بعد أن حكى عن الهيثمي تضعيف عفير المذكور: وتعصيب الجناية برأس عفير وحده يوهم أنه ليس فيه من يحمل عليه سواه والأمر بخلافه، ففيه مسلمة بن علي الخشني قال في \" الميزان \": واه، تركوه، واستنكروا حديثه، ثم ساق له أخبارا هذا منها، وقال ابن الجوزي: لا يرويه غير مسلمة، وقد قال يحيى: ليس بشيء، والنسائي: متروك.\nقلت: لكن بعض طرقه سالم من مسلمة، فالتعصيب في محله.\nوهذا الحديث مع ضعفه الشديد إسنادا فإني لا أشك أنه موضوع متنا، إذ","vol":"1","page":461},{"text":"ليس عليه لوائح كلام النبوة والرسالة، بل هو أشبه بالإسرائيليات.\nويؤيد وضعه مخالفته لما ثبت في علم الفلك أن السبب في عدم حرق الشمس لما على وجه الأرض إنما هو بعدها عن الأرض بمسافات كبيرة جدا يقدرونها بمئة وخمسين مليون كيلومتر تقريبا كما في كتاب \" علم الفلك \" للأستاذ طالب الصابوني الذي يدرس في الصف الحادي عشر.\nثم رأيت الحديث رواه أبو العباس الأصم في \" حديثه \" (٣ / ١٤٥ / ١) (رقم ٧٧ من نسختي) موقوفا على أبي أمامة فقال: حدثنا أبو عتبة حدثنا بقية حدثنا أبو عائذ المؤذن حدثني سليم بن عامر عن أبي أمامة قال: فذكره موقوفا عليه، وإسناده ضعيف، والوقف هو الأشبه، والله أعلم.\n<span data-type=\"title\" id=toc-298>٢٩٤ </span>- \" الأرض على الماء، والماء على صخرة، والصخرة على ظهر حوت يلتقي حرفاه بالعرش، والحوت على كاهل ملك قدماه في الهواء \".\nموضوع.\nذكره الهيثمي (٨ / ١٣١) من حديث ابن عمر مرفوعا ثم قال: رواه البزار عن شيخه عبد الله بن أحمد يعني ابن شبيب وهو ضعيف.\nقلت: لم أره في \" الميزان \" ولا في \" اللسان \" ولا في غيرهما من كتب الرجال فلعله تحرف اسمه على الطابع، والظاهر أنه من الإسرائيليات كالذي قبله.\nثم رأيت الحديث رواه ابن عدي (١٧٥ / ١) من طريق محمد بن حرب عن سعيد بن سنان عن أبي الزاهرية عن أبي شجرة - كثير بن مرة - عن ابن عمر مرفوعا، وقال:\nسعيد بن سنان الحمصي عامة ما يرويه وخاصة عن أبي الزاهرية غير محفوظة.","vol":"1","page":462},{"text":"قلت: وهو ضعيف جدا بل قال فيه الجوزجاني: أخاف أن تكون أحاديثه موضوعة.\nوساق له الذهبي في \" الميزان \" أحاديث هذا منها.\nثم رأيت له طريقا أخرى، أخرجها ابن منده في \" التوحيد \" (٢٧ / ٢) عن عبد الله بن سليمان الطويل عن دراج عن عيسى بن هلال الصدفي عن عبد الله بن عمر مرفوعا، وقال: هذا إسناد متصل مشهور.\nقلت: لكن دراجا ذومناكير، وقد سبق له بعض مناكيره، وعبد الله بن سليمان الطويل سيء الحفظ فلعله أخطأ هو أو شيخه في سنده فرفعه وهو موقوف، ومما يؤيد أن الصواب وقفه أن ابن منده رواه (٥ / ١ - ٢، ٢٨ / ٢) عن ابن عباس موقوفا عليه دون ذكر الملك وسنده صحيح، فهذا يؤيد أن الحديث من الإسرائيليات.\nثم وقفت على إسناد البزار بواسطة \" كشف الأستار \" (٢ / ٤٤٩ / ٢٠٦٦) للهيثمي قال البزار: حدثنا عبد الله بن أحمد يعني ابن شبيب حدثنا أبو اليمان حدثنا سعيد بن سنان به مثل رواية ابن عدي المتقدمة، وقال البزار: علته سعيد بن سنان.\nقلت: فتكشفت لي الحقائق التالية:\nالأولى: أن الهيثمي غفل عن العلة القادحة في هذا الإسناد، مع تصريح البزار بها وهي سعيد بن سنان لأنه متهم كما تقدم.\nالثانية: أنه تحرف على الهيثمي في الكتابين \" المجمع \" و\" الكشف \" اسم جد عبد الله بن أحمد فقال: ابن شبيب، وإنما هو ابن شَبَّويه كذلك وقع في كثير من","vol":"1","page":463},{"text":"الأحاديث التي رواها البزار من طريقه وهاك أرقام بعضها من المجلد الأول من \" الكشف \" (٢٩ و٥٣ و٥٠٨ و٥٣٧ و٦٢١ و٧٦٢ و٧٨٢ و٨٥٩ و٨٩٢ و٩٤٨ و١٠٤٩) والرقم الأول فيها بهذا السند عينه، وإعلال البزار إياه بسعيد نفسه.\nالثالثة: لا يوجد في الرواة عبد الله بن أحمد بن شبيب، كما سبقت الإشارة إلى ذلك، وإنما فيهم عبد الله بن شبيب أبو سعيد الربعي فتوهم الهيثمي أنه هو فضعفه وهو حري بذلك وهو من شيوخ البزار أيضا في عدة أحاديث أخرى كالأحاديث (١٧٣ و٢٤٧ و٤١٧) ولوفرض أنه هو صاحب هذا الحديث لم يجز إعلاله به لأنه متابع عند ابن عدي كما تقدم، وأما ابن شبويه فهو في \" ثقات ابن حبان \" (٨ / ٣٦٦) وقال: مستقيم الحديث.\n<span data-type=\"title\" id=toc-299>٢٩٥ </span>- \" من قرأ قل هو الله أحد مئتي مرة غفرت له ذنوب مئتي سنة \".\nمنكر.\nرواه ابن الضريس في \" فضائل القرآن \" (٣ / ١١٣ / ١) والخطيب (٦ / ١٨٧) وابن بشران (ج ١٢ ق ٦٢ وجه ١) والبيهقي في \" الشعب \" (١ / ٢ / ٣٥ / ١ - ٢) من طريق الحسن بن أبي جعفر الجعفري حدثنا ثابت البناني عن أنس بن مالك مرفوعا.\nوهذا سند ضعيف جدا الحسن بن جعفر الجعفري قال الذهبي: ضعفه أحمد والنسائي، وقال البخاري والفلاس: منكر الحديث، ومن بلاياه","vol":"1","page":464},{"text":"هذا الحديث.\nقلت: إلا أنه لم يتفرد به فقال السيوطي في \" اللآليء \" (١ / ٢٣٩): أخرجه ابن الضريس في \" فضائل القرآن \" والبيهقي في \" شعب الإيمان \" من طريق الحسن بن أبي جعفر به، وأخرجه البزار من طريق الأغلب بن تميم عن ثابت عن أنس، وقال: لا نعلم رواه عن ثابت إلا الحسن بن أبي جعفر والأغلب وهما متقاربان في سوء الحفظ، وأخرجه ابن الضريس والبيهقي من طريق صالح المري عن ثابت عن أنس.\nقلت: وصالح هذا هو ابن بشير الزاهد، قال البخاري والفلاس أيضا: منكر الحديث.\nوالخلاصة أن هذه الطرق الثلاث شديدة الضعف فلا ينجبر بها ضعف الحديث، على أن معناه مستنكر عندي جدا لما فيه من المبالغة، وإن كان فضل الله تعالى لا حد له والله أعلم.\nتنبيه: لم أر الحديث في \" كشف الأستار \"، ولا في \" مجمع الزوائد \"، والله أعلم.\n<span data-type=\"title\" id=toc-300>٢٩٦ </span>- \" إن الله ليس بتارك أحدا من المسلمين صبيحة أول يوم من شهر رمضان إلا غفر له \".\nموضوع.\nرواه الخطيب (٥ / ٩١) وعنه ابن الجوزي في \" الموضوعات \" (٢ / ١٩٠) من طريق سلام الطويل عن زياد بن ميمون عن أنس مرفوعا.\nوهذا إسناد موضوع سلام الطويل اتهمه غير واحد بالكذب والوضع.","vol":"1","page":465},{"text":"وشيخه زياد بن ميمون وضاع باعترافه.\nومن هذا الوجه أورده، وقال ابن الجوزي ما ملخصه: لا يصح، سلام متروك، وزياد كذاب.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ١٠١) بقوله:\nقلت: له طريق آخر، ثم ساق الحديث الآتي وهو موضوع أيضا فلم يصنع شيئا! وهو على الراجح نفس الطريق الأولى، كما سترى.\n<span data-type=\"title\" id=toc-301>٢٩٧ </span>- \" إن الله ليس بتارك أحدا من المسلمين يوم الجمعة إلا غفر له \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٤٨ - ٤٩ من زوائده) وابن الأعرابي في \" معجمه \" (١٤٧) وابن بشران في \" الأمالي \" (٢٤ / ٢٩٠) عن المفضل بن فضالة عن أبي عروة البصري عن زياد أبي عمار - وقال ابن الأعرابي: زياد بن ميمون - عن أنس بن مالك مرفوعا وقال الطبراني: لا يروى إلا بهذا الإسناد، وأبو عروة عندي معمر، وأبو عمار: زياد النميري، كذا قال، وفيه نظر في موضعين:\nالأول: زياد النميري هو ابن عبد الله البصري، لم أجد من كناه أبا عمار، بخلاف زياد بن ميمون فقد كنوه بأبي عمار، وقال ابن معين في النميري: ضعيف، وقال في موضوع آخر: ليس به بأس قيل له: هو زياد أبو عمار؟ قال: لا، حديث أبي عمار ليس بشيء.\nفقد فرق هذا الإمام بين زياد بن عبد الله النميري وبين زياد أبي عمار، فضعف","vol":"1","page":466},{"text":"الأول تضعيفا يسيرا، وضعف أبا عمار جدا، فثبت أنه غير النميري، وإنما هو ابن ميمون كما صرحت بذلك رواية ابن الأعرابي وهو وضاع باعترافه كما سبق مرارا قال الذهبي: زياد بن ميمون الثقفي الفاكهي عن أنس، ويقال له زياد أبو عمار البصري، وزياد بن أبي حسان، يدلسونه لئلا يعرف في الحال، قال ابن معين:\nليس يسوى قليلا ولا كثيرا، وقال يزيد بن هارون: كان كذابا، ثم ساق له أحاديث مناكير، هذا أحدها.\nوالثاني: قوله: إن أبا عروة البصري، هو معمر يعني ابن راشد الثقة شيخ عبد الرزاق، فإن هذا وإن كان يكنى أبا عروة فإني لم أجد ما يؤيد أنه هو في هذا السند، وصنيع الحافظين الذهبي والعسقلاني يشير إلى أنه ليس به فقالا في\n\" الميزان \" و\" اللسان \": أبو عروة عن زياد بن فلان مجهول، وكذلك شيخه.\nقلت: شيخه هو زياد بن ميمون الكذاب كما سبق آنفا فلعل أبا عروة كان يدلسه فيقول: زياد بن فلان، كما قال في هذا الحديث: زياد أبي عمار لكي لا يعرف، فإذا صح هذا فهو كاف عندنا في تجريح أبي عروة هذا، والله أعلم.\nثم وجدت ما يؤيد أن الحديث حديث زياد بن ميمون، فقد أخرجه الواحدي في \" تفسيره \" (٤ / ١٤٥ / ١) عن عثمان بن مطر عن سلام بن سليم عن زياد بن ميمون عن أنس، لكن سلام هذا وهو المدائني كذاب أيضا وعثمان بن مطر ضعيف، لكن رواه ابن عساكر (١١ / ٥٠ / ٢) من طريق عثمان بن سعيد الصيداوي، أخبرنا سليم بن\nصالح عن عبد الرحمن بن ثابت بن ثوبان عن أبي عمار به.","vol":"1","page":467},{"text":"وأخرجه الديلمي (٤ / ١٨٩) من طريق محمد بن الفضل بن عطية عن سلام بن سلم عن زياد الواسطي عن أنس.\nقلت: وابن الفضل هذا متروك وسلام بن سلم هو ابن سليم نفسه وزياد الواسقي هو ابن ميمون ذاته وقد أورده بحشل في \" تاريخ واسط \" (٥٨ - ٥٩) .\nوبالجملة فإن مدار الحديث على أبي عمار وهو زياد بن ميمون وهو كذاب.\n<span data-type=\"title\" id=toc-302>٢٩٨ </span>- \" سبحان الله ماذا تستقبلون، وماذا يستقبل بكم؟ قالها ثلاثا، فقال عمر:\nيا رسول الله وحي نزل أو عدوحضر؟ قال: لا، ولكن الله يغفر فى أول ليلة من رمضان لكل أهل هذه القبلة، قال: وفي ناحية القوم رجل يهز رأسه يقول: بخ بخ فقال له النبي ﷺ: كأنك ضاق صدرك مما سمعت؟ قال: لا والله يا رسول الله ولكن ذكرت المنافقين، فقال النبي ﷺ: إن المنافق كافر، وليس لكافر في ذا شيء \".\nمنكر.\nرواه الطبراني في \" الأوسط \" (١ / ٩٧ / ١ من زوائده) وأبو طاهر الأنباري في \" مشيخته \" (١٤٧ / ١ - ٢) وابن فنجويه في \" مجلس من الأمالي في فضل رمضان \" (٣ / ٢ - ٤ / ١) والواحدي في \" الوسيط \" (١ / ٦٤ / ١) والدولابي في \" الكنى \" (١ / ١٠٧) عن عمرو بن حمزة القيسي أبي أسيد حدثنا أبو الربيع خلف عن أنس بن مالك أن النبي ﷺ لما حضر شهر رمضان قال: فذكره وقال الطبراني: لا يروى عن أنس إلا بهذا الإسناد تفرد به عمرو.\nومن هذا الوجه رواه البيهقي في \" شعب الإيمان \" كما في \" اللآليء المصنوعة \"","vol":"1","page":468},{"text":"(٢ / ١٠١) للسيوطي، أورده شاهدا للحديث الذي قبله وسكت عليه! وليس بشيء، فإن عمرو بن حمزة هذا ضعفه الدارقطني وغيره، وقال البخاري والعقيلي:\nلا يتابع على حديثه، ثم ساق له العقيلي حديثين هذا أحدهما ثم قال: لا يتابع عليهما، وخلف أبو الربيع مجهول، وهو غير خلف بن مهران وقد فرق بينهما البخاري وكذا ابن أبي حاتم، فقد ترجم لابن مهران أولا، ووثقه، ثم ترجم لأبي الربيع ولم يذكر فيه جرحا ولا تعديلا، ثم رأيت ابن خزيمة قد أشار لتضعيف هذا الحديث، فقد ذكره المنذري في \" الترغيب \" (٢ / ٦٣) ثم قال: رواه ابن خزيمة في \" صحيحه \" والبيهقي، وقال ابن خزيمة: إن صح الخبر فإني لا أعرف خلفا أبا الربيع بعدالة ولا جرح ولا عمرو بن حمزة القيسي الذي دونه.\nقال المنذري: قد ذكرهما ابن أبي حاتم ولم يذكر فيهما جارحا.\nقلت: فكان ماذا؟ ! فإنه لم يذكر فيه توثيقا أيضا، فمثل هذا أقرب إلى أن يكون مجهولا عند ابن أبي حاتم من أن يكون ثقة عنده وإلا لما جاز له أن يسكت عنه ويؤيد هذا قوله في مقدمة الجزء الأول (ق ١ ص ٣٨): على أنا ذكرنا أسامي كثيرة مهملة من الجرح والتعديل كتبناها ليشتمل الكتاب على كل من روى عنه العلم رجاء وجود الجرح والتعديل فيهم، فنحن ملحقوها بهم من بعد إن شاء الله، فهذا نص منه على أنه لا يهمل الجرح والتعديل إلا لعدم علمه بذلك، فلا يجوز أن يتخذ سكوته عن الرجل توثيقا منه له كما يفعل ذلك بعض أفاضل عصرنا","vol":"1","page":469},{"text":"من المحدثين، وجملة القول: أن هذا الحديث عندي منكر لتفرد هذين المجهولين به.\n<span data-type=\"title\" id=toc-303>٢٩٩ </span>- \" إذا كان أول ليلة من شهر رمضان نظر الله ﷿ إلى خلقه، وإذا نظر الله ﷿ إلى عبده لم يعذبه أبدا، ولله ﷿ فى كل ليلة ألف ألف عتيق من النار \".\nموضوع.\nرواه ابن فنجويه في \" مجلس من الأمالي في فضل رمضان \" وهو آخر حديث فيه، وأبو القاسم الأصبهاني في \" الترغيب \" (ق ١٨٠ / ١) عن حماد بن مدرك ﴿الفسنجاني﴾ حدثنا عثمان بن عبد الله أنبأنا مالك عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا، ومن هذا الوجه رواه الضياء المقدسي في \" المختارة \" (١٠ / ١٠٠ / ١) وله عنده تتمة ثم قال: عثمان بن عبد الله الشامي متهم في روايته.\nوكذلك أورده ابن الجوزي بتمامه في \" الموضوعات \" (٢ / ١٩٠)، ثم قال ما ملخصه: موضوع، فيه مجاهيل، والمتهم به عثمان، يضع.\nوأقره السيوطي في \" اللآليء \" (٢ / ١٠٠ - ١٠١) .\nوالحديث أورده المنذري في \" الترغيب \" (٢ / ٦٨ / ٦٩) من رواية الأصبهاني فقط مصدرا بقوله: وروى ... مشيرا بذلك إلى أنه ضعيف أو","vol":"1","page":470},{"text":"موضوع، فكتبت هذا التحقيق لرفع الاحتمال الأول وتعيين أن الحديث موضوع لكي لا يغتر من لا علم عنده بإشارة المنذري المحتملة فيروي الحديث عملا بما زعموه أنه من قواعد الحديث وهو أن الحديث الضعيف يعمل به في فضائل الأعمال! فينسب بسبب ذلك إلى النبي ﷺ ما لم يقل! .\n<span data-type=\"title\" id=toc-304>٣٠٠ </span>- \" من قرأ قل هو الله أحد مئتي مرة كتب الله له ألفا وخمس مئة حسنة، إلا أن يكون عليه دين \".\nموضوع.\nأخرجه ابن عدي (١ / ٨٤٨ - ٨٤٩)، وعنه البيهقي في \" الشعب \" (١ / ٢ / ٣٥ /٢) والخطيب (٦ / ٢٠٤) من طريق أبي الربيع الزهراني حدثنا حاتم بن ميمون عن ثابت عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا حاتم هذا قال ابن حبان في \" الضعفاء \" (١ / ٢٧٠): منكر الحديث على قلته، يروي عن ثابت ما لا يشبه حديثه، لا يجوز الاحتجاج به بحال، وهو الذي يروي عن ثابت عن أنس رفعه: \" من قرأ ﴿قل هو الله أحد﴾ ... \" الحديث.\nوقال البخاري: روى منكرا، كانوا يتقون مثل هؤلاء المشايخ.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٤٤) من طريق الخطيب ثم قال: موضوع، حاتم لا يحتج به بحال.","vol":"1","page":471},{"text":"فتعقبه السيوطي في \" اللآليء \" (١ / ٢٣٨) بأن الترمذي ومحمد بن نصر أخرجاه من طريقه بلفظ آخر، وهذا تعقب لا طائل تحته كما هو بين، واللفظ المشار إليه هو: \" من قرأ كل يوم مئتي مرة ﴿قل هو الله أحد﴾ محي عنه ذنوب خمسين سنة إلا أن يكون عليه دين \".\nأخرجه الترمذي (٤ / ٥٠) وابن نصر في \" قيام الليل \" (ص ٦٦) من طريق محمد ابن مرزوق حدثني حاتم بن ميمون عن ثابت عن أنس مرفوعا، وقال الترمذي: هذا حديث غريب أي ضعيف ولذا قال ابن كثير في \" تفسيره \" (٤ / ٥٦٨): إسناده ضعيف.\nقلت: حاتم لا يحل الاحتجاج به بحال كما قال ابن حبان، وأورد ابن الجوزي حديثه هذا في \" الموضوعات \" باللفظ الذي قبله والطريق واحدة.\nورواه الدارمي (٢ / ٤٦١) من طريق محمد الوطاء عن أم كثير الأنصارية عن أنس مرفوعا بلفظ: \" ... خمسين مرة غفر له ذنوب خمسين سنة \".\nقلت: وأم كثير هذه لم أعرفها وكذا الراوي عنها محمد الوطاء، وفي \" التفسير \"، محمد العطار من رواية أبي يعلى، وقال ابن كثير: إسناده ضعيف.\nوقد روى من طرق أخرى عن ثابت به بلفظ: \" غفرت له ذنوب مئتي سنة \".\nوهو منكر كما تقدم قريبا رقم (٢٩٥) .","vol":"1","page":472},{"text":"<span data-type=\"title\" id=toc-305>٣٠١ </span>- \" من قرأ ﴿قل هو الله أحد﴾ في مرضه الذي يموت فيه، لم يفتن في قبره، وأمن من ضغطة القبر، وحملته الملائكة يوم القيامة بأكفها حتى تجيزه من الصراط إلى الجنة \".\nموضوع.\nأخرجه الطبراني في \" الأوسط \" (٢ / ٥٤ / ٢ / ٥٩١٣) وأبو نعيم (٢ / ٢١٣) من طريق أبي الحارث نصر بن حماد البلخي قال: حدثنا مالك بن عبد الله الأزدي قال: حدثنا يزيد بن عبد الله بن الشخير العنبري عن أبيه مرفوعا.\nقلت: وهذا إسناد موضوع، المتهم به نصر هذا، وقد تفرد به، كما قال الطبراني، قال ابن معين: كذاب، وشيخه مالك بن عبد الله الأزدي لم أعرفه.","vol":"1","page":473},{"text":"<span data-type=\"title\" id=toc-306>٣٠٢ </span>- \" كنت نبيا وآدم بين الماء والطين \".\nموضوع.\nومثله:","vol":"1","page":473},{"text":"<span data-type=\"title\" id=toc-307>٣٠٣ </span>- \" كنت نبيا ولا آدم ولا ماء ولا طين \".\nموضوع.\nذكر هذا والذي قبله السيوطي في ذيل \" الأحاديث الموضوعة \" (ص ٢٠٣) نقلا عن ابن تيمية، وأقره، وقد قال ابن تيمية في رده على البكري (ص ٩): لا أصل له، لا من نقل ولا من عقل، فإن أحدا من المحدثين لم يذكره، ومعناه باطل، فإن آدم ﵇ لم يكن بين الماء والطين قط، فإن الطين ماء","vol":"1","page":473},{"text":"وتراب، وإنما كان بين الروح والجسد، ثم هؤلاء الضلال يتوهمون أن النبي ﷺ كان حينئذ موجودا، وأن ذاته خلقت قبل الذوات، ويستشهدون على ذلك بأحاديث مفتراة، مثل حديث فيه أنه كان نورا حول العرش، فقال: يا جبريل أنا كنت ذلك النور، ويدعي أحدهم أن النبي ﷺ كان يحفظ القرآن قبل أن يأتيه به جبريل.\nويشير بقوله: \" وإنما كان بين الروح والجسد \" إلى أن هذا هو الصحيح في هذا الحديث ولفظه: \" كنت نبيا وآدم بين الروح والجسد \" وهو صحيح الإسناد كما بينته في \" الصحيحة \" (١٨٥٦)، وقال الزرقاني في \" شرح المواهب \" (١ / ٣٣) بعد أن ذكر الحديثين: صرح السيوطي في \" الدرر \" بأنه لا أصل لهما، والثاني من زيادة العوام، وسبقه إلى ذلك الحافظ ابن تيمية، فأفتى ببطلان اللفظين وأنهما كذب، وأقره في \" النور \" (كذا ولعله \" الذيل \") والسخاوي في \" فتاويه \" أجاب باعتماد كلام ابن تيمية في وضع اللفظين قائلا: وناهيك به اطلاعا وحفظا، أقر له المخالف والموافق، قال: وكيف لا يعتمد كلامه في مثل هذا وقد قال فيه الحافظ الذهبي: ما رأيت أشد استحضارا للمتون وعزو ها منه، وكأن السنة بين عينيه وعلى طرف لسانه، بعبارة رشيقة وعين مفتوحة.\n<span data-type=\"title\" id=toc-308>٣٠٤ </span>- \" ما أكرم شاب شيخا لسنه إلا قيض الله له من يكرمه عند سنه \".\nمنكر.\nرواه الترمذي (٣ / ١٥٢) وأبو بكر الشافعي في \" الرباعيات \" (١ / ١٠٦ / ١ - ٢) وعنه البيهقي في \" الآداب \" (٥٧ / ٥٣) والعقيلي (٤٥٥) وأبو","vol":"1","page":474},{"text":"الحسن النعالي في \" جزء من حديثه \" (١٢٤ - ١٢٥) وابن بشران في \" الأمالي \" (١٨ /٦ / ١، ٢٢ / ٦٠ / ١) والقطيعي في \" جزء الألف دينار \" (٣٥ / ١) وأبو نعيم في \" أخبار أصبهان \" (٢ / ١٨٥) وزاهر الشحامي في \" السباعيات \" (٧ / ١٢ /٢) وأبو بكر بن النقور في \" الفوائد \" (١ / ١٤٩ / ١) وابن شاذان في \" المشيخة الصغرى \" (٥٣ / ٢) والخطيب في \" الفقيه والمتفقه \" (٢٧٧ / ١) وعبد الله العثماني الديباجي في \" الأمالي \" (١ / ٥٦ / ١) وابن عساكر في تاريخه (١٤ / ٢٤٩ / ٢) والضياء المقدسي في \" المنتقى من مسموعاته بمرو\" (٣٣ / ١) كل هؤلاء أخرجوه عن يزيد بن بيان المعلم عن أبي الرحال عن أنس مرفوعا، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث هذا الشيخ: يزيد ابن بيان.\nوقال العقيلي: لا يتابع عليه ولا يعرف إلا به.\nقلت: وهو ضعيف، قال الذهبي في \" الميزان \": قال الدارقطني: ضعيف، وقال البخاري: فيه نظر، ثم ساق له هذا الحديث وقال: قال ابن عدي: هذا منكر.\nقلت: وشيخه أبو الرحال نحوه، قال أبو حاتم: ليس بقوي منكر الحديث، وقال البخاري: عنده عجائب، وقد أشار لضعفه ابن النقور فقال عقب الحديث:","vol":"1","page":475},{"text":"إن هذا الحديث من مفاريد أبي الرحال خالد بن محمد الأنصاري، ولا يرويه عنه غير يزيد ابن بيان، وفيهما نظر، ولا يعرف لأبي الرحال عن أنس غير هذا الحديث الواحد وهو مقل له خمسة أحاديث.\n<span data-type=\"title\" id=toc-309>٣٠٥ </span>- \" كن ذنبا ولا تكن رأسا \".\nلا أصل له فيما أعلم.\nوقد أفاد السخاوي في \" المقاصد الحسنة \" (ص ١٥٤) أنه من كلام إبراهيم بن أدهم أو صى به بعض أصحابه.\nثم رأيته في \" الزهد \" لأحمد (٢٠ / ٨٠ / ١) من قول شعيب، وهو ابن حرب المدائني الزاهد توفي سنة (١٩٧ هـ) .\nوهو كلام يمجه ذوقي، ولا يشهد لصحته قلبي، بل هو مباين لما نفهمه من الشريعة وحضها على معالي الأمور والأخذ بالعزائم، فتأمل.","vol":"1","page":476},{"text":"<span data-type=\"title\" id=toc-310>٣٠٦ </span>- \" لعن الله الناظر إلى عورة المؤمن والمنظور إليه \".\nموضوع.\nرواه ابن عدي في \" الكامل \" (١٥ / ٢) عن إسحاق بن نجيح عن عباد بن راشد المنقري عن (الحسن) عن عمران بن حصين مرفوعا، وقال: وإسحاق بن نجيح بين الأمر في الضعفاء، وهو ممن يضع الحديث، قال ابن معين: هو من المعروفين بالكذب ووضع الحديث، قال ابن عدي: وهذا الحديث عن عباد بن راشد عن الحسن موضوع.\nوأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٤٩) من أباطيل إسحاق هذا تبعا للذهبي في \" الميزان \".\nويغني عن هذا الحديث مثل قوله ﷺ:","vol":"1","page":476},{"text":"\" احفظ عورتك إلا عن زوجتك وما ملكت يمينك ... \" الحديث وسنده حسن، وقد خرجته \" في آداب الزفاف في السنة المطهرة \" (ص ٣٤ - ٣٥) من الطبعة الثانية.\n<span data-type=\"title\" id=toc-311>٣٠٧ </span>- \" لأن أطعم أخا لي في الله لقمة أحب إلي من أن أتصدق بدرهمين، ولدرهمان أعطيهما إياه أحب إلي من أن أتصدق بعشرين، ولعشرون درهما أعطيها إياه أحب إلي من أن أعتق رقبة \".\nموضوع.\nرواه ابن بشران (٢٦ / ١٠٧) من طريق الحجاج، حدثنا بشر عن الزبير عن أنس مرفوعا.\nقلت: وهذا موضوع، آفته من بشر وهو ابن الحسين كذاب، وهو في نسخة الزبير ابن عدي (٥٤ / ٢)، ولكن الحديث روي بلفظ آخر وهو:","vol":"1","page":477},{"text":"<span data-type=\"title\" id=toc-312>٣٠٨ </span>- \" لأن أطعم أخا في الله مسلما لقمة أحب إلي من أن أتصدق بدرهم، ولأن أعطي أخا في الله مسلما درهما أحب إلي من أن أتصدق بعشرة، ولأن أعطيه عشرة أحب إلي من أن أعتق رقبة \".\nضعيف.\nقال السيوطي في \" الجامع الصغير \": رواه هناد، والبيهقي في \" الشعب \" عن بديل مرسلا، قال شارحه المناوي: وفيه الحجاج بن فرافصة، قال أبو زرعة: ليس بقوي، وأورده الذهبي في الضعفاء والمتروكين.","vol":"1","page":477},{"text":"قلت: ومن طريقه رواه أبو القاسم الحلبي السراج في \" حديث ابن السقاء \" (٧ / ٧٦ / ٢) عنه عن أبي العلاء عن يزيد مرفوعا، كذا في الأصل يزيد ولم أعرفه، ولعله يزيد بن عبد الله بن الشخير، وحينئذ فهو بدل من أبي العلاء فإنها كنية يزيد، وعليه فحرف عن بين الكنية والاسم مقحم من بعض الرواة والله أعلم.\nثم رأيته في \" الجامع \" لابن وهب (ص ٣٣) عن الحجاج بن فرافصة عن أبي العلاء لم يجاوزه، وقد ذكر الذهبي في ترجمة الحجاج هذا حديثا عنه عن يزيد الرقاشي عن أنس، فلعل يزيد في إسناد هذا الحديث هو الرقاشي، ويكون الحجاج رواه عنه بواسطة أبي العلاء هذا، فإن كان الأمر كما ذكرنا، فهذه علة أخرى في الحديث فإن الرقاشي هذا ضعيف، والله أعلم.\nثم ترجح عندي أن يزيد محرف من بديل، فقد رأيت الحديث في \" مسند الفردوس \" للديلمي، أورده في آخر حرف لا من طريق حجاج بن فرافصة عن أبي العلاء عن بديل ابن ورقاء العدوي، رفعه.\nثم رأيته كذلك في \" زهد هناد \" (١ / ٣٤٥ / ٦٤٣) من طريق الحجاج بن فرافصة أخبرني أبو العلاء عن بديل مرفوعا.\nثم وجدت له شاهدا أخرجه ابن المبارك في \" الزهد \" (١٨٩ / ١، من الكواكب ٥٧٥) أنبأ عبيد الله الوصافي بن الوليد عن أبي جعفر مرفوعا به إلا أنه قال في الجملة الأخيرة: \" ولأن أعطي أخا لي الله في الله عشرة دراهم أحب إلي من أن أتصدق على مسكين بمئة درهم \"، وهذا سند ضعيف ومرسل، ورواه السهمي في \" تاريخ جرجان \" (٣١٦) عن الفضل بن موسى السيناني عن","vol":"1","page":478},{"text":"الوصافي عن كرز بن وبرة مرفوعا وذكر أن ابن وبرة هذا كان معروفا بالزهد والعبادة ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-313>٣٠٩ </span>- \" من أصبح والدنيا أكبر همه فليس من الله في شيء، ومن لم يتق الله فليس من الله في شيء، ومن لم يهتم للمسلمين عامة فليس منهم \".\nموضوع.\nأخرجه الحاكم (٤ / ٣١٧) والخطيب في تاريخه (٩ / ٣٧٣) الشطر الأول منه من طريق إسحاق بن بشر حدثنا سفيان الثوري عن الأعمش عن شقيق بن سلمة عن حذيفة مرفوعا، وسكت عليه وتعقبه الذهبي بقوله: قلت: إسحاق عدم، وأحسب الخبر موضوعا.\nقلت: وأورده ابن الجوزي في \" الموضوعات \" (٣ / ١٣٢) من طريق الخطيب وتعقبه السيوطي في \" اللآليء \" (٢ / ٣١٦ - ٣١٧) بطرق أخرى وشواهد ذكرها.\nأما الطرق عن حذيفة فاثنان آخران: الأول: عن أبان عن أبي العالية عن حذيفة أراه رفعه، مثل رواية الخطيب.\nقلت: وهذا إسناد لا يستشهد به، لأن أبان وهو ابن أبي عياش كذبه شعبة وغيره، لكنه قد توبع كما سيأتي بعد حديثين.\nالآخر: عن عبد الله بن سلمة بن أسلم عن عقبة بن شداد الجمحي عن حذيفة رفعه.\nوهذا سند ضعيف جدا، عبد الله هذا ضعفه الدارقطني، وقال أبو نعيم: متروك، وعقبة لا يعرف كما في \" الميزان \"، وفيه جماعة آخرون لم أعرفهم.","vol":"1","page":479},{"text":"وأما الشواهد فهي من حديث ابن مسعود وأنس وأبي ذر، وكلها لا تصح وقد ذكرتها عقب هذا.\n<span data-type=\"title\" id=toc-314>٣١٠ </span>- \" من أصبح وهمه الدنيا، فليس من الله في شيء، ومن لم يهتم بأمر المسلمين فليس منهم، ومن أعطى الذلة من نفسه طائعا غير مكره فليس منا \".\nضعيف جدا.\nأخرجه الطبراني في \" الأوسط \" (١ / ٢٩ / ١ / ٤٦٦ / ٢) من طريق يزيد بن ربيعة عن أبي الأشعث الصنعاني عن أبي عثمان النهدي عن أبي ذر مرفوعا، وقال: تفرد به يزيد بن ربيعة، أورده السيوطي في \" اللآليء \" (٢ / ٣١٧) وسكت عليه.\nوأما الهيثمي فقال في \" مجمع الزوائد \" (١٠ / ٢٤٨): رواه الطبراني، وفيه يزيد بن ربيعة الرحبي وهو متروك، وأشار المنذري (٣ / ٩) إلى تضعيفه.\nقلت: وقد أنكر أبو حاتم أحاديثه عن أبي الأشعث كما في \" الجرح والتعديل \" (٤ / ٢ / ٢٦١) وهذا منها كما ترى، وقال الجوزجاني: أخاف أن تكون أحاديثه موضوعة.","vol":"1","page":480},{"text":"<span data-type=\"title\" id=toc-315>٣١١ </span>- \" من أصبح وهمه غير الله ﷿ فليس من الله في شيء، ومن لم يهتم للمسلمين فليس منهم \".\nموضوع.\nابن بشران في \" الأمالي \" (٧ / ١٠٥ / ١) و(١٩ / ٣ / ٢) والحاكم (٤ / ٣٢٠) من طريق إسحاق بن بشر، حدثنا مقاتل بن سليمان عن حماد عن","vol":"1","page":480},{"text":"إبراهيم عن عبد الرحمن بن يزيد عن ابن مسعود مرفوعا، سكت عليه الحاكم، وقال ابن بشران: هذا حديث غريب تفرد به إسحاق بن بشر.\nوقال الذهبي في \" تلخيص المستدرك \": إسحاق ومقاتل ليسا بثقتين ولا صادقين.\nقلت: إسحاق بن بشر أبو حذيفة البخاري كذبه ابن المدني والدارقطني، كما في \" الميزان \" وساق له هذا الحديث ثم قال عقبه: مقاتل أيضا تالف.\nقلت: وابن سليمان هذا هو البلخي، قال وكيع: كان كذابا.\nوالحديث روي من حديث أنس، فقال أبو حامد الحضرمي الثقة في \" حديثه \" (١٥٦ / ٢) أخبرنا سليمان بن عمر، حدثنا وهب بن راشد عن فرقد السبخي عن أنس مرفوعا، ومن هذا الوجه رواه المخلص في \" الفوائد المنتقاة \" (٩ / ١٩٣ / ٢) وأبو نعيم (٣ / ٤٨) وقال: لم يروه عن أنس غير فرقد، ولا عنه إلا وهب بن راشد، ووهب وفرقد غير محتج بحديثهما وتفردهما.\nقلت: فرقد ضعيف لسوء حفظه، ووهب بن راشد هو الرقي، قال ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ٢ / ٢٧): سئل أبي عنه، فقال: منكر الحديث، حدث بأحاديث بواطيل، وقال ابن حبان:","vol":"1","page":481},{"text":"لا يجوز الاحتجاج به بحال.\nقلت: فالحمل عليه في هذا الحديث، والراوي عنه سليمان بن عمر الرقي ترجمه ابن أبي حاتم (٢ / ١ / ١٣١) ولم يذكر فيه جرحا ولا تعديلا. ووثقه ابن حبان (٨ / ٢٨٠) .\nوله طريق أخرى ذكرها السيوطي في \" اللآليء المصنوعة \" (٢ / ٣١٦) شاهدا لحديث حذيفة المتقدم من رواية ابن النجار بسنده عن عبد الله بن زبيد الأيامي عن أبان عن أنس مرفوعا، وسكت عنه السيوطي وليس بجيد، فإن عبد الله بن زبيد غير معروف العدالة، ذكره ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ٢ / ٦٢) ولم يذكر فيه جرحا ولا تعديلا، ووثقه ابن حبان (٧ / ٢٣)، وشيخه أبان هو ابن أبي عياش كذبه شعبة وغيره، فمثله لا يستشهد به، وله طريق أخرى عن أنس مختصرا بلفظ: من أصبح وأكبر همه الدنيا فليس من الله ﷿.\nأخرجه ابن أبي الدنيا في \" ذم الدنيا \" (٦ / ١) عن الحارث بن مسلم الرازي وكانوا يرونه من الأبدال، عن زياد عنه.\nوهذا سند واه جدا، زياد هذا هو ابن ميمون الثقفي وهو كذاب، ويحتمل أنه النميري وهو ضعيف، انظر الحديث (٢٩٦) والحارث قال السليماني: فيه نظر، وله شاهد عن علي، أخرجه أبو بكر الشافعي في \" مسند موسى بن جعفر الهاشمي (٧٠ / ١) وفيه","vol":"1","page":482},{"text":"موسى بن إبراهيم المروزي، كذبه يحيى بن معين.\nوروى الحديث عن حذيفة وأبي ذر وابن مسعود، وتقدمت ألفاظهم قريبا، ومن ألفاظ حديث حذيفة:\n<span data-type=\"title\" id=toc-316>٣١٢ </span>- \" من لا يهتم بأمر المسلمين فليس منهم، ومن لا يصبح ويمسي ناصحا لله ورسوله ولكتابه ولإمامه ولعامة المسلمين فليس منهم \".\nضعيف.\nأخرجه الطبراني في \" الصغير \" (ص ١٨٨) و\" الأوسط \" (٢ / ١٧١ / ١ / ٧٦٢٦) وعنه أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٥٢) من طريق عبد الله بن أبي جعفر الرازي عن أبيه عن الربيع عن أبي العالية عن حذيفة بن اليمان مرفوعا، وقال: لا يروى عن حذيفة إلا بهذا الإسناد.\nقلت: وهو ضعيف من أجل عبد الله بن أبي جعفر وأبيه فإنهما ضعيفان، واقتصر الهيثمي في \" المجمع \" (١ / ٨٧) في إعلال الحديث على تضعيف الابن فقط وهو قصور، فإن الأب أشد ضعفا من الابن.","vol":"1","page":483},{"text":"<span data-type=\"title\" id=toc-317>٣١٣ </span>- \" كان خطيئة داود ﵇ النظر \".\nموضوع.\nرواه الديلمي بسنده عن مجالد بن سعيد عن الشعبي عن الحسن عن سمرة قال: قدم على النبي ﷺ وفد عبد القيس، وفيهم غلام ظاهر الوضاءة، فأجلسه النبي ﷺ خلف ظهره وقال: فذكره.\nقال ابن الصلاح في \" مشكل الوسيط \": لا أصل لهذا الحديث.","vol":"1","page":483},{"text":"وقال الزركشي في \" تخريج أحاديث الشرح \": هذا حديث منكر، فيه ضعفاء، ومجاهيل، وانقطاع، قال: وقد استدل على بطلانه بقوله ﷺ: \" إني أراكم من وراء ظهري \"، كذا في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ١٢٢ - ١٢٣) و\" تنزيه الشريعة \" لابن عراق (٣٠٨ / ١ - ٢) .\nقلت: والاستدلال المذكور فيه نظر، لأن رؤية النبي ﷺ من خلفه إنما هي في حالة الصلاة كما تدل عليه الأحاديث الواردة في الباب، وليس هناك ما يدل على أنها مطلقة في الصلاة وخارجها، فتأمل.\nوللحديث طريق أخرى رواه أبو نعيم في \" نسخة أحمد بن نبيط \" وهي موضوعة كما سيأتي (برقم ٥٦٢)، ولعل الحديث أصله من الإسرائيليات التي كان يرويها بعض أهل الكتاب، تلقاها عنه بعض المسلمين، فوهم بعض الرواة فرفعه إلى النبي ﷺ، فقد رأيت الحديث في \" كتاب الورع \" لابن أبي الدنيا (١٦٢ / ٢) موقوفا على ابن جبير، فقال: أخبرنا محمد بن حسان السمتي عن خلف بن خليفة عن أبي هاشم عن سعيد بن جبير قال: \" كان فتنة داود ﵇ في النظر \".\nوهذا الإسناد فيه ضعف وهو مع ذلك أولى من المرفوع.\nوقصة افتتان داود ﵇ بنظره إلى امرأة الجندي أو ريا مشهورة مبثوثة في كتب قصص الأنبياء وبعض كتب التفسير، ولا يشك مسلم عاقل في بطلانها لما فيها من نسبة ما لا يليق بمقام الأنبياء عليهم الصلاة والسلام مثل محاولته تعريض زوجها للقتل، ليتزوجها من بعده! وقد رويت هذه القصة مختصرة عن النبي ﷺ فوجب ذكرها والتحذير منها","vol":"1","page":484},{"text":"وبيان بطلانها وهي:\n<span data-type=\"title\" id=toc-318>٣١٤ </span>- \" إن داود النبي ﵇ حين نظر إلى المرأة فهم بها قطع على بني إسرائيل بعثا وأوحى إلى صاحب البعث فقال: إذا حضر العدوفقرب فلانا، وسماه، قال: فقربه بين يدي التابوت، قال: وكان ذلك التابوت في ذلك الزمان يستنصر به، فمن قدم بين يدي التابوت لم يرجع حتى يقتل أو ينهزم عنه الجيش الذي يقاتله، فقتل زوج المرأة، ونزل الملكان على داود فقصا عليه القصة \".\nباطل.\nرواه الحكيم الترمذي في \" نوادر الأصول \" عن يزيد الرقاشي عن أنس مرفوعا، كما في \" تفسير القرطبي \" (١٥ / ١٦٧)، وقال ابن كثير في تفسيره (٤ / ٣١): رواه ابن أبي حاتم، ولا يصح سنده لأنه من رواية يزيد الرقاشي عن أنس، ويزيد وإن كان من الصالحين لكنه ضعيف الحديث عند الأئمة.\nقلت: والظاهر أنه من الإسرائيليات التي نقلها أهل الكتاب الذين لا يعتقدون العصمة في الأنبياء، أخطأ يزيد الرقاشي فرفعه إلى النبي ﷺ، وقد نقل القرطبي (١٥ / ١٧٦) عن ابن العربي المالكي أنه قال: وأما قولهم: إنها لما أعجبته أمر بتقديم زوجها للقتل في سبيل الله، فهذا باطل قطعا، فإن داود ﷺ لم يكن ليريق دمه في غرض نفسه.\nتنبيه: تبين لنا من رواية ابن أبي حاتم في تفسيره لمثل هذا الحديث الباطل أن ما ذكره في أول كتابه \" التفسير \": \" أنه تحرى إخراجه بأصح الأخبار إسنادا وأثبتها متنا \" كما ذكره ابن تيمية ليس على عمومه فليعلم هذا.","vol":"1","page":485},{"text":"<span data-type=\"title\" id=toc-319>٣١٥ </span>- \" من أكل مع مغفور له غفر له \".\nكذب لا أصل له.\nقال الحافظ ابن كثير في تفسير قوله تعالى: ﴿ضرب الله مثلا للذين كفروا امرأة نوح وامرأة لوط كانتا تحت عبدين من عبادنا صالحين فخانتاهما فلم يغنيا عنهما من الله شيئا وقيل ادخلا النار مع الداخلين﴾ .\nوقد استدل بهذه الآية الكريمة بعض العلماء على ضعف الحديث الذي يأثره كثير من الناس: \" من أكل مع مغفور له غفر له \"، وهذا الحديث لا أصل له، وإنما يروى هذا عن بعض الصالحين أنه رأى النبي ﷺ في المنام فقال: يا رسول الله أنت قلت: \" من أكل ... \" الحديث، قال: \" لا \"، ولكني الآن أقوله! وفي \" المقاصد \" قال شيخنا يعني ابن حجر: كذب موضوع، وسبقه إلى ذلك ابن القيم في \" المنار \" (ص ٥١) .\nوقال شيخ الإسلام ابن تيمية في أحاديث سئل عنها (رقم ٣٢) من نسختي: هذا ليس له إسناد عند أهل العلم ولا هو في شيء من كتب المسلمين، إنما يروونه عن سنان وليس معناه صحيحا على الإطلاق، فقد يأكل مع المسلمين الكفار والمنافقون.","vol":"1","page":486},{"text":"<span data-type=\"title\" id=toc-320>٣١٦ </span>- \" ابدأ بأمك وأبيك وأختك وأخيك والأدنى فالأدنى ولا تنسوا الجيران وذا الحاجة \".\nضعيف جدا بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠ / ١٥٠ / ٣١١) من طريق عباد بن أحمد العرزمي حدثنا عمي عن أبيه عن محمد بن سوقة عن","vol":"1","page":486},{"text":"أبي رفاعة عن معاذ بن جبل قال: أقبل رجل إلى النبي ﷺ فقال: يا رسول الله من أعطي من\nفضل ما خولني الله؟ قال: فذكره.\nقال الهيثمي في \" مجمع الزوائد (٣ / ١٢٠): رواه الطبراني في \" الكبير \" وفيه عباد بن أحمد العرزمي، وهو ضعيف.\nقلت: فتعقبه أخونا حمدي السلفي في تعليقه على \" المعجم \" فقال: قلت بل هو متروك.\nأقول ولقد أصاب جزاه الله خيرا، فإن العرزمي هذا لم يترجم إلا بقول الدارقطني فيه: متروك، فهو شديد الضعف.\nوعمه الظاهر عندي أنه عبد الرحمن بن محمد بن عبيد الله العرزمي فإنهم ذكروا أنه يروي عن أبيه قال في \" الميزان \": ضعفه الدارقطني، وقال أبو حاتم: ليس بقوي.\nقلت وذكره ابن حبان في \" الثقات \" وقال (٧ / ٩١): يعتبر حديثه من غير روايته عن أبيه.\nقلت: وأبوه محمد بن عبيد الله العرزمي متروك أيضا وهو مترجم في \" التهذيب \" وغيره، والحديث قد ثبت من حديث طارق المحاربي مرفوعا نحوه دون قوله: \" ولا تنسوا الجيران وذا الحاجة \".","vol":"1","page":487},{"text":"ولذلك خرجته هنا وحديث طارق مخرج في \" إرواء الغليل \" مع أحاديث أخرى بمعناه (٨٣٤) .\nتنبيه: كان هنا في الطبعة السابقة حديث آخر بلفظ: \" إن أهل الشبع في الدنيا هم أهل الجوع في الآخرة \".\nفنقلته إلى \" الصحيحة \" (٣٤٣) لأني وجدت له ما يقويه بلفظه عند ابن ماجه وبنحوه عند آخرين فاقتضى التنبيه وقد كنت نبهت على هذا في فهرس بعض الطبعات التي طبعت على طريقة الأو فست بواسطة المكتب الإسلامي والله تعالى هو المسؤول أن يسدد خطانا وأن يعصمنا من الزلل ومن كل ما لا يرضيه.\n<span data-type=\"title\" id=toc-321>٣١٧ </span>- \" إن موسى بن عمران مر برجل وهو يضطرب، فقام يدعوله أن يعافيه، فقيل له: يا موسى إنه ليس الذي يصيبه خبط من إبليس، ولكنه جوع نفسه لي فهو الذي ترى، إني أنظر إليه كل يوم مرات أتعجب من طاعته لي، فمره فليدع لك فإن له عندي كل يوم دعوة \".\nضعيف.\nرواه الطبراني (٣ / ١٣٢ / ١): حدثنا جبرون بن عيسى المقريء، أخبرنا يحيى بن سليمان الحفري، أخبرنا فضيل بن عياض عن منصور عن عكرمة عن ابن عباس مرفوعا.\nومن طريقه رواه أبو نعيم في \" الحلية \" (٣ / ٣٤٥ - ٣٤٦) وقال: هذا حديث غريب، لم يروه عن فضيل إلا يحيى بن سليمان، وفيه مقال.\nقلت: والراوي عنه جبرون لم أعرفه، ولم يزد الدارقطني في \" المؤتلف \" (٢ /٨٤٩) على قوله فيه:","vol":"1","page":488},{"text":"\" كان يحدث بمصر عن يحيى بن سليمان الحفري نسخة. . . \" والله أعلم.\n<span data-type=\"title\" id=toc-322>٣١٨ </span>- \" لكل شيء زكاة وزكاة الدار بيت الضيافة \".\nموضوع.\nعزاه السيوطي في \" الجامع الصغير \" للرافعي عن ثابت، وذكره في \" ذيل الأحاديث الموضوعة \" (ص ١١٤) من رواية ابن أبي شريح في جزء ميني كذا ولعله بيبى حدثنا أحمد بن عثمان النهرواني، حدثني عبد الله بن عبد القدوس أبو صالح الكرخي، حدثنا عاصم بن علي، حدثنا شعبة عن ثابت عن أنس مرفوعا، وقال السيوطي: أورده أبو سعيد النقاش في \" الموضوعات \"، وقال: وضعه أحمد أو شيخه، وأقره في \" الميزان \" (١ / ١١٨) وأورده الجوزجانى في \" الأباطيل \" (٢ / ٦٤) وقال: حديث منكر، وعبد الله بن عبد القدوس مجهول.\nقلت: لكن له طريق أخرى عن ثابت، رواه ابن عساكر (١٤ / ١٣ / ٢) عن أبي طالب عيسى بن محمد الباقلاني بسنده الصحيح عن حماد بن سلمة عن ثابت به، ساقه في ترجمة الباقلاني هذا ولم يذكر فيه جرحا ولا تعديلا فهو آفته والله أعلم.\nقلت: ثم وجدت له طريقا ثالثة عن أنس أخرجه السهمي في \" تاريخ جرجان \" (٣٦٣) عن ابن عدي حدثني محمد بن القاسم بن شريح أبو سعيد بجرجان حدثنا العباس بن محمد الدامغاني حدثنا علي بن الحسين الكوفي حدثنا عقبة بن الزبير حدثنا علي بن عاصم عن حميد الطويل عن أنس به، أورده في ترجمة محمد بن القاسم هذا ولم يذكر فيه جرحا ولا تعديلا وابن","vol":"1","page":489},{"text":"عاصم ضعيف وعلي بن الحسين رافضي.\n<span data-type=\"title\" id=toc-323>٣١٩ </span>- \" سبعة لا ينظر الله ﷿ إليهم يوم القيامة ولا يزكيهم ويقول: ادخلوا النار مع الداخلين: الفاعل والمفعول به، والناكح يده، وناكح البهيمة، وناكح المرأة في دبرها، وناكح المرأة وابنتها، والزاني بحليلة جاره،\nوالمؤذي لجاره حتى يلعنه \".\nضعيف.\nرواه ابن بشران (٨٦ / ١ - ٢) من طريق عبد الله بن لهيعة عن عبد الرحمن بن زياد بن أنعم عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو مرفوعا.\nقلت: وهذا إسناد ضعيف من أجل ابن لهيعة وشيخه الإفريقي، فإنهما ضعيفان من قبل حفظهما، وقد أورد المنذري في \" الترغيب \" (٣ / ١٩٥) قطعة من الحديث وقال: رواه ابن أبي الدنيا والخرائطي وغيرهما، وأشار لضعفه.","vol":"1","page":490},{"text":"<span data-type=\"title\" id=toc-324>٣٢٠ </span>- \" كما تكونوا يولى عليكم \".\nضعيف.\nأخرجه الديلمي من طريق يحيى بن هاشم عن يونس بن أبي إسحاق عن أبيه عن جده عن أبي بكرة مرفوعا، والبيهقي في \" الشعب \" من طريق يحيى عن يونس بن أبي إسحاق عن أبي إسحاق مرسلا، ويحيى في عداد من يضع.","vol":"1","page":490},{"text":"لكن له طريق أخرى عند ابن جميع في \" معجمه \" (ص ١٤٩) والقضاعي في \" مسنده \" (٤٧ / ١) من جهة أحمد بن عثمان الكرماني عن المبارك بن فضالة عن الحسن عن أبي بكرة مرفوعا.\nقال ابن طاهر: والمبارك وإن ذكر بشيء من الضعف فالتهمة على من رواه عنه فإن فيهم جهالة، كذا في \" المناوي \".\nوقال الحافظ ابن حجر في \" تخريج الكشاف \" (٤ / ٢٥): وفي إسناده إلى مبارك مجاهيل.\nقلت: ومن هذا الوجه رواه السلفي في \" الطيوريات \" (١ / ٢٨٢) .\nثم إن الحديث معناه غير صحيح على إطلاقه عندي، فقد حدثنا التاريخ تولي رجل صالح عقب أمير غير صالح والشعب هو هو! .\n<span data-type=\"title\" id=toc-325>٣٢١ </span>- \" من ولد له مولود فأذن في أذنه اليمنى وأقام في أذنه اليسرى لم تضره أم الصبيان \".\nموضوع.\nرواه أبو يعلى في \" مسنده \" (٤ / ١٦٠٢) وعنه ابن السني في \" عمل اليوم والليلة \" (٢٠٠ / ٦١٧) وكذا ابن عساكر (١٦ / ١٨٢ / ٢) من طريق أبي يعلى وابن بشران في \" الأمالي \" (٨٨ / ١) وأبو طاهر القرشي في \" حديث ابن مروان الأنصاري وغيره \" (٢ / ١) من طريق يحيى بن العلاء الرازي عن مروان بن سليمان عن طلحة بن عبيد الله العقيلي عن الحسين بن علي مرفوعا.\nقلت: وهذا سند موضوع، يحيى بن العلاء ومروان بن سالم يضعان الحديث.","vol":"1","page":491},{"text":"وعزاه ابن القيم في \" تحفة المودود \" (ص ٩) للبيهقي، ثم قال: وقال: إسناده ضعيف.\nقلت: وفيه تساهل لا يخفى، ونحوه قول الهيثمي في \" المجمع \" (٤ / ٥٩): رواه أبو يعلى وفيه مروان بن سليمان الغفاري وهو متروك.\nفتعقبه المناوي في \" شرح الجامع الصغير \" بقوله: وأقول: تعصيب الجناية برأسه وحده يؤذن بأنه ليس فيه من يحمل عليه سواه، والأمر بخلافه ففيه يحيى بن العلاء البجلي الرازي، قال الذهبي في \" الضعفاء والمتروكين \": قال أحمد كذاب وضاع، وقال في \" الميزان \": قال أحمد: كذاب يضع، ثم أورد له أخبارا هذا منها.\nقلت: وقد خفي وضع هذا الحديث على جماعة ممن صنفوا في الأذكار والأوراد، كالإمام النووي ﵀، فإنه أورده في كتابه برواية ابن السني دون أن يشير ولوإلى ضعفه فقط، وسكت عليه شارحه ابن علان (٦ / ٩٥) فلم يتكلم على سنده بشيء! ثم جاء ابن تيمية من بعد النووي فأورده في \" الكلم الطيب \" ثم تبعه تلميذه ابن القيم، فذكره في \" الوابل الصيب \"، إلا أنهما قد أشارا إلى تضعيفه بتصديرهما إياه بقولهما ويذكر، وهذا وإن كان يرفع عنهما مسؤولية السكوت عن تضعيفه، فلا يرفع مسؤولية إيراده أصلا، فإن فيه إشعارا أنه ضعيف فقط وليس\nبموضوع، وإلا لما أورداه إطلاقا، وهذا ما يفهمه كل من وقف عليه في كتابيهما ولا يخفى ما فيه، فقد يأتي من بعدهما من يغتر بصنيعهما هذا وهما الإمامان الجليلان فيقول: لا بأس فالحديث الضعيف يعمل به في فضائل الأعمال! أو","vol":"1","page":492},{"text":"يعتبره شاهدا لحديث آخر ضعيف يقويه به، ذاهلا عن أنه يشترط في هذا أو ذاك أن لا يشتد ضعفه، وقد رأيت من وقع في شيء مما ذكرت، فقد روى الترمذي بسند ضعيف عن أبي رافع قال: رأيت رسول الله ﷺ أذن في أذن الحسن بن علي حين ولدته فاطمة بالصلاة، وقال الترمذي: حديث صحيح، والعمل عليه.\nفقال شارحه المباركفوري بعد أن بين ضعف إسناده مستدلا عليه بكلمات الأئمة في راويه عاصم بن عبيد الله: فإن قلت: كيف العمل عليه وهو ضعيف؟ قلت: نعم هو ضعيف، لكنه يعتضد بحديث الحسين بن علي ﵄ الذي رواه أبو يعلى الموصلي وابن السني! فتأمل كيف قوى الضعيف بالموضوع، وما ذلك إلا لعدم علمه بوضعه واغتراره بإيراده من ذكرنا من العلماء، وكدت أن أقع أنا أيضا في مثله، فانتظر.\nنعم يمكن تقوية حديث أبي رافع بحديث ابن عباس: أن النبي ﷺ أذن في أذن الحسن بن علي يوم ولد وأقام في أذنه اليسرى.\nأخرجه البيهقي في \" الشعب \" مع حديث الحسن بن علي وقال: وفي إسنادهما ضعف، ذكره ابن القيم في \" التحفة \" (ص ١٦) .\nقلت: فلعل إسناد هذا خير من إسناد حديث الحسن بحيث أنه يصلح شاهدا لحديث رافع والله أعلم.\nفإذا كان كذلك، فهو شاهد للتأذين فإنه الذي ورد في حديث أبي رافع، وأما","vol":"1","page":493},{"text":"الإقامة فهي غريبة، والله أعلم.\nوأقول الآن وقد طبع \" الشعب \": إنه لا يصلح شاهدا لأن فيه كذابا ومتروكا، فعجبت من البيهقي ثم ابن القيم كيف اقتصرا على تضعيفه حتى كدت أن أجزم بصلاحيته للاستشهاد! فرأيت من الواجب التنبيه على ذلك وتخريجه فيما يأتي (٦١٢١) .\n<span data-type=\"title\" id=toc-326>٣٢٢ </span>- \" سألت ربي ﷿ أن لا يدخل أحدا من أهل بيتي النار فأعطانيها \".\nموضوع.\nأخرجه ابن بشران في \" الأمالي \" (٥٦ / ١) أخبرنا أبو سهل أحمد بن محمد بن عبد الله بن زياد القطان، حدثنا محمد بن يونس، حدثنا أبو على الحنفي، حدثنا إسرائيل عن أبي حمزة الثمالي عن أبي رجاء عن عمران بن حصين مرفوعا.\nقلت: وهذا إسناد موضوع، أبو حمزة الثمالي اسمه ثابت بن أبي صفية ليس بثقة كما قال النسائي وغيره، ومحمد بن يونس هو الكديمي وهو وضاع مشهور.\nوقد أساء السيوطي فأورده في \" الجامع الصغير \" ولم يتكلم عليه شارحه المناوي بشيء إلا أنه قال: وأخرجه ابن سعد والملا في \" سيرته \" وهو عند الديلمي وولده بلا سند.\nوأما في \" التيسير \" فقال: إسناده ضعيف.","vol":"1","page":494},{"text":"<span data-type=\"title\" id=toc-327>٣٢٣ </span>- \" ما علم الله من عبد ندامة على ذنب إلا غفر له قبل أن يستغفر \".\nموضوع.\nأخرجه الحاكم (٤ / ٢٥٣) من طريق هشام بن زياد عن أبي الزناد عن القاسم بن محمد عن عائشة مرفوعا، وقال:","vol":"1","page":494},{"text":"صحيح الإسناد، ورده الذهبي في \" تلخيصه \" بقوله: قلت: بل هشام متروك، وقال ابن حبان (٣ / ٨٨): يروي الموضوعات عن الثقات والمقلوبات عن الأثبات، حتى يسبق إلى قلب المستمع أنه كان المتعمد لها لا يجوز الاحتجاج به.\nوله طريق أخرى بلفظ: \" ما أذنب عبد ... \".\nقلت: وهو موضوع أيضا، وسيأتي برقم (٧٧٧)، والأول من موضوعات \" الجامع \".\n<span data-type=\"title\" id=toc-328>٣٢٤ </span>- \" من أذنب ذنبا فعلم أن له ربا إن شاء أن يغفره له غفره له وإن شاء عذبه كان حقا على الله أن يغفر له \".\nموضوع.\nأخرجه أبو الشيخ في \" أحاديثه \" (١٨ / ٢) والطبراني في \" حديثه عن النسائي \" (٣١٣ / ١) وابن حبان في \" الثقات \" (٢ / ١٥٠) والحاكم في \" المستدرك \" (٤ / ٢٤٢) وأبو نعيم في \" الحلية \" (٨ / ٢٨٦) ومشرق بن عبد الله الفقيه في \" حديثه \" (٦٠ / ٢) من طريق جابر بن مرزوق المكي عن عبد الله بن عبد العزيز بن عبد الله بن عمر بن الخطاب عن أبي طوالة عن أنس مرفوعا، وقال الحاكم: صحيح الإسناد، ورده الذهبي بقوله: قلت: لا والله، ومن جابر حتى يكون حجة؟ ! بل هو نكرة، وحديثه منكر","vol":"1","page":495},{"text":"وقال في ترجمة جابر من \" الميزان \": متهم، حدث عنه قتيبة بن سعيد وعلي بن بحر بما لا يشبه حديث الثقات، قاله ابن حبان.\nقلت: ومع ذلك ذكره السيوطي في \" الجامع \"! ويغني عنه ما أخرجه الحاكم قبيل هذا عن أبي هريرة مرفوعا: \" أن عبدا أصاب ذنبا فقال: يا رب أذنبت ذنبا فاغفره لي، فقال ربه ﷿: علم عبدي أن له ربا يغفر الذنب ويأخذ به، فغفر له..\" الحديث وقال: صحيح على شرط الشيخين، ووافقه الذهبي، وهو كما قالا.\nلكن استدراكه على الشيخين وهم، كما كنت ذكرت في تعليقي على \" صحيح الجامع \" (٢٠٩٩)، فقد أخرجه البخاري (رقم ٧٥٠٧) ومسلم (٨ / ٩٩) وأحمد أيضا (٢ / ٢٩٦ و٤٠٥ و٤٩٢) .\n<span data-type=\"title\" id=toc-329>٣٢٥ </span>- \" من أذنب ذنبا فعلم أن الله قد اطلع عليه غفر له وإن لم يستغفر \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ٢٧٢ / ١ / ٤٦٣٣) من طريق إبراهيم بن هراسة عن حمزة الزيات عن العلاء بن المسيب عن أبيه عن ابن مسعود مرفوعا، قال الهيثمي (١٠ / ٢١١): وفيه إبراهيم بن هراسة وهو متروك.\nقلت: وكذبه أبو داود وغيره، وانظر الحديث قبله.\nومما يبطل هذه الأحاديث الأربعة ما تقرر في الشريعة أن النجاة لا تكون","vol":"1","page":496},{"text":"بمجرد الندم والعلم أن الله مطلع على المذنب بل لابد من التوبة النصوح.\nوسوف يأتي حديث آخر بهذا المعنى (٦١٧٢) .\n<span data-type=\"title\" id=toc-330>٣٢٦ </span>- \" من تمسك بسنتي عند فساد أمتي فله أجر مئة شهيد \".\nضعيف جدا.\nرواه ابن عدي في \" الكامل \" (٩٠ / ٢) وابن بشران في \" الأمالي \" (٩٣ / ١ و١٤١ / ٢) عن الحسن بن قتيبة أنبأنا عبد الخالق بن المنذر عن ابن أبي نجيح عن مجاهد عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا، وعلته الحسن بن قتيبة، قال الذهبي في \" الميزان \": هالك، قال الدارقطني: متروك الحديث، وقال أبو حاتم: ضعيف وقال الأزدى: واهي الحديث، وقال العقيلي: كثير الوهم.\nقلت: وشيخه ابن المنذر لا يعرف، وقد عزاه المنذري في \" الترغيب \" (١ /٤١) للبيهقي من طريق الحسن هذا.\nوروي الحديث بلفظ آخر أقرب من هذا، وهو:","vol":"1","page":497},{"text":"<span data-type=\"title\" id=toc-331>٣٢٧ </span>- \" المتمسك بسنتي عند فساد أمتي له أجر شهيد \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٢٠٠) من طريق الطبراني وهذا في \" الأوسط \" (٢ / ٣١ / ٥٧٤٦) حدثنا محمد بن أحمد بن أبي خيثمة، حدثنا محمد بن صالح العذري حدثنا (عبد المجيد بن) عبد العزيز بن أبي رواد عن أبيه عن عطاء عن أبي هريرة مرفوعا، وقال: غريب من حديث عبد العزيز عن عطاء، كذا قال وزاد الطبراني:","vol":"1","page":497},{"text":"تفرد به ابنه عبد المجيد.\nقلت: وهو مختلف فيه، وفي \" التقريب \": صدوق يخطيء، ومحمد بن صالح العذري بالذال المعجمة أو المهملة لم أعرفه، وقال الهيثمي في \" المجمع \" (١ / ١٧٢): رواه الطبراني في \" الأوسط \" وفيه محمد بن صالح العدوي (كذا) ولم أر من ترجمه، وبقية رجاله ثقات.\nومنه تعلم أن قول المنذري (١ / ٤١): وإسناده لا بأس به، ليس كما ينبغي.\nويغني عنه حديث: \" إن من ورائكم أيام الصبر للمتمسك فيهن يومئذ بما أنتم عليه أجر خمسين منكم ... \" الحديث، وهو مخرج في \" الصحيحة \" (٤٩٤) .\n<span data-type=\"title\" id=toc-332>٣٢٨ </span>- \" من غدا في طلب العلم صلت عليه الملائكة وبورك له في معاشه ولم ينتقص من رزقه، وكان عليه مباركا \".\nموضوع.\nابن بشران (١٥٤ / ٢) وابن عبد البر في \" جامع بيان العلم وفضله \" (١ / ٤٥) معلقا من طريق أبي زكريا يحيى بن هاشم، حدثنا مسعر بن كدام عن عطية عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا إسناد موضوع، يحيى بن هاشم كذبه ابن معين وغيره.","vol":"1","page":498},{"text":"وعطية العوفي ضعيف مدلس.\nثم وجدت ليحيى متابعا ضعيفا جدا، أخرجه العقيلي في \" الضعفاء \" (ص ٢٦): حدثنا يحيى بن عثمان بن صالح قال: حدثنا إسماعيل بن إسحاق الأنصاري قال: حدثنا مسعر بن كدام به، وقال العقيلي: هذا حديث باطل، ليس له أصل، وليس هذا الشيخ (يعني الأنصاري) ممن يقيم الحديث.\nومن هذا الوجه ذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٤٣) وقال: أورده ابن الجوزي في \" العلل الموضوعات \".\n<span data-type=\"title\" id=toc-333>٣٢٩ </span>- \" رحم الله أخي يوسف لولم يقل: ﴿اجعلني على خزائن الأرض﴾ لاستعمله من ساعته، ولكنه أخر لذلك سنة \".\nموضوع.\nقال الحافظ ابن حجر في \" تخريج الكشاف \" (٤ / ٩٠): أخرجه الثعلبي عن ابن عباس من رواية إسحاق بن بشر عن جويبر عن الضحاك عنه، وهذا إسناد ساقط ومن طريق الثعالبي رواه الواحدي في \" تفسيره \" (٩٣ / ١) .","vol":"1","page":499},{"text":"<span data-type=\"title\" id=toc-334>٣٣٠ </span>- \" سألت الله أن يجعل حساب أمتي إلي لئلا تفتضح عند الأمم، فأوحى الله إلي: يا محمد بل أنا أحاسبهم فإن كان منهم زلة سترتها عنك لئلا تفتضح عندك \".\nموضوع.\nأخرجه الديلمي في \" مسنده (٢ / ١٠١) بسنده عن أبي بكر النقاش عن الحسن بن الصقر عن يوسف بن كثير عن داود بن المنذر عن بشر بن سليمان الأشعبي عن الأعرج عن أبي صالح عن أبي هريرة مرفوعا به، وأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٧٩) من رواية الديلمي ثم قال: النقاش متهم.\nقلت: ومع هذا فقد ذكره في كتابه \" الجامع الصغير \" من رواية الديلمي عن أبي هريرة! وسكت عليه شارحه المناوي فلم يزد على قوله: ورواه ابن شادني وغيره، كذا، وكأنه لم يقف على إسناده، وإلا لم يجز له السكوت عليه ولا أن يقتصر على تضعيف إسناده في كتابه الآخر \" التيسير \"، ثم ذكره السيوطي من رواية ابن النجار عن أنس بن مالك نحوه، وفيه محمد بن أيوب الرقي، قال ابن حبان: كان يضع الحديث.\nوأورده ابن عراق أيضا في \" تنزيه الشريعة المرفوعة عن الأحاديث الشنيعة الموضوعة \" (ق ٤٠٠ / ١) .","vol":"1","page":500},{"text":"<span data-type=\"title\" id=toc-335>٣٣١ </span>- \" أنا ابن الذبيحين \".\nلا أصل له بهذا اللفظ.\nوفي \" الكشف \" (١ / ١٩٩):","vol":"1","page":500},{"text":"قال الزيلعي وابن حجر في \" تخريج الكشاف \": لم نجده بهذا اللفظ.\nقلت: الحديث في التخريج (٤ / ١٤١) ونص ابن حجر فيه: قلت: بيض له - يعني الزيلعي - وقد أخرجه.\nقلت: كذا قال، والظاهر أنه ترك بياضا في الأصل بعد قوله: أخرجه، لإملائه فيما بعد فلم يتمكن، وكأنه كان يظن أن له أصلا فلم يجده، والله أعلم.\nوقد وجدت الحاكم قد علق هذا الحديث مجزوما بنسبته إلى النبي ﷺ فقال في \" المستدرك \" (٢ / ٥٥٩) بعد أن روى أثرين عن ابن عباس وابن مسعود أن الذبيح هو إسحاق: وقد كنت أرى مشايخ الحديث قبلنا وفي سائر المدن التي طلبنا الحديث فيه وهم لا يختلفون أن الذبيح إسماعيل، وقاعدتهم فيه قول النبي ﷺ: \" أنا ابن الذبيحين \" إذ لا خلاف أنه من ولد إسماعيل وأن الذبيح الآخر أبوه الأدنى عبد الله بن عبد المطلب، والآن فإني أجد مصنفي هذه الأدلة يختارون قول من قال: إنه إسحاق.\nقلت: فلعل الحاكم يشير بالحديث المذكور إلى ما أخرجه قبل صفحات (٢ / ٥٥١) من طريق عبد الله بن محمد العتبي، حدثنا عبد الله بن سعيد (عن) الصنابحي قال:\nحضرنا مجلس معاوية بن أبي سفيان فتذاكر القوم إسماعيل وإسحاق ابني إبراهيم، فقال بعضهم: الذبيح إسماعيل، وقال بعضهم: بل إسحاق الذبيح، فقال معاوية:\nسقطتم على الخبير، كنا عند رسول الله ﷺ فأتاه الأعرابي فقال: يا رسول الله خلفت البلاد يابسة، والماء يابسا، هلك المال وضاع العيال، فعد علي بما أفاء الله عليك يا ابن الذبيحين، فتبسم رسول الله\nﷺ ولم ينكر عليه، فقلنا: يا أمير المؤمنين وما الذبيحان؟ قال: إن عبد المطلب لما أمر بحفر زمزم نذر لله إن سهل","vol":"1","page":501},{"text":"الله أمرها أن ينحر بعض ولده، فأخرجهم فأسهم بينهم فخرج السهم لعبد الله، فأراد ذبحه، فمنعه أخواله من بني مخزوم وقالوا: أرض ربك وافد ابنك، قال: ففداه بمئة ناقة، قال:\nفهو الذبيح، وإسماعيل الثاني، وسكت عليه الحاكم، لكن تعقبه الذهبي بقوله:\nقلت: إسناده واه، وقال الحافظ ابن كثير في \" تفسيره \" (٤ / ١٨) بعد أن ذكره من هذا الوجه من رواية ابن جرير: وهذا حديث غريب جدا.\nوأما ما في \" الكشف \" نقلا عن \" شرح الزرقاني \" على \" المواهب \": والحديث حسن بل صححه الحاكم والذهبي لتقويه بتعدد طرقه، فوهم فاحش، فإنما قال الزرقاني: هذا في حديث \" الذبيح إسحاق \" وفيه مع ذلك نظر كما سيأتي بيانه إن شاء الله تعالى.\nثم إن صاحب \" الكشف \" عقب على ما سبق بقوله: وأقول: فحينئذ لا ينافيه ما نقله الحلبي في سيرته عن السيوطي أن هذا الحديث غريب وفي إسناده من لا يعرف.\nقلت: وقد عرفت أن الطرق المشار إليها في كلام الزرقاني ليست لهذا الحديث، فقد اتفق قول الذهبي والسيوطي على تضعيفه.\nومن جهل الدكتور القلعجي أنه جزم بنسبة حديث الترجمة إلى النبي ﷺ في تعليقه على \" ضعفاء العقيلي \" (٣ / ٩٤) ثم ساق عقبه حديث الحاكم وسكت عنه متجاهلا تعقب الذهبي! وبناء على جزمه ذكره في \" فهرس الأحاديث الصحيحة \" الذي وضعه في آخر الكتاب (ص ٥٠٥) ! .","vol":"1","page":502},{"text":"<span data-type=\"title\" id=toc-336>٣٣٢ </span>- \" الذبيح إسحاق \".\nضعيف.\nعزاه السيوطي في \" الجامع الصغير \" للدارقطني في \" الأفراد \" عن ابن مسعود والبزار وابن مردويه عن العباس بن عبد المطلب، وابن مردويه عن أبي هريرة.\nقلت: حديث ابن مسعود رواه الطبراني أيضا وفيه مدلس وانقطاع، ولفظه: \" أكرم الناس ... \"، وسيأتي بتمامه قريبا، وقد رواه الحاكم (١ / ٥٥٩) عنه مرفوعا بلفظ \" الجامع \"، وقال: صحيح على شرط الشيخين، وتعقبه الذهبي بأنفيه سنيد بن داود ولم يكن بذاك.\nقلت: قال الحافظ ابن كثير في \" التفسير \" (٤ / ١٧) بعد أن ذكره موقوفا عليه: وهذا صحيح عن ابن مسعود.\nقلت: فلعله جاء من طريق غير سنيد.\nوحديث العباس رواه البزار في \" مسنده \" (٣ / ١٠٣ / ٢٣٥٠) وأبو الحسن الحربي في الثاني من \" الفوائد \" (١٧٠ / ٢) عن المبارك بن فضالة عن الحسن عن الأحنف بن قيس عن العباس مرفوعا باللفظ المذكور أعلاه.\nوهذا سند ضعيف، الحسن مدلس وقد عنعنه والمبارك فيه ضعف كما تقدم مرارا وبه أعله الهيثمي فقال: رواه البزار وفيه مبارك بن فضالة وقد ضعفه الجمهور.\nقلت: ومع ضعفه فقد اضطرب في روايته فمرة رفعه كما في هذه الرواية، ومرة أوقفه على العباس كما رواه البغوي في \" حديث علي بن الجعد \" (١٣ / ١٤٣ / ٢)، وابن أبي حاتم، وكذلك رواه جماعة عن المبارك به عن العباس موقوفا، كما قال البزار.","vol":"1","page":503},{"text":"وقال الحافظ ابن كثير (٤ / ١٧): وهذا أشبه وأصح.\nقال الزرقاني (١ / ٩٧): وتعقبه السيوطي بأن مباركا قد رفعه مرة، فأخرجه البزار عنه مرفوعا.\nقلت: وهذا تعقب ضعيف لأن مباركا ليس بالحافظ الضابط حتى تقبل زيادته على نفسه بل اضطرابه في روايته دليل على ضعفه كما لا يخفى.\nوقد روي من طريق أخرى عن العباس وسيأتي قريبا برقم (٣٣٥) بلفظ: \" قال داود ﷺ أسألك بحق آبائي ... \".\nوحديث أبي هريرة رواه ابن أبي حاتم أيضا والطبراني في حديث طويل سيأتي مع بيان علته قريبا.\nوروي من حديث أبي سعيد الخدري أيضا، أخرجه العقيلي (٢٦١) وقال: إنه غير محفوظ، وسوف يأتي إن شاء الله بلفظ: \" إن داود سأل ربه.. \".\nوبالجملة فطرق هذا الحديث كلها ضعيفة ليس فيها ما يصلح أن يحتج به، وبعضها أشد ضعفا من بعض، والغالب أنها إسرائيليات رواها بعض الصحابة ترخصا أخطأ في رفعها بعض الضعفاء، وقد أشار لضعفه القسطلاني في \" المواهب \" بقوله: إن صح وتعقبه الزرقاني بهذه الطرق وزعم أن حديث العباس رواه الحاكم من طرق","vol":"1","page":504},{"text":"عنه وصححه على شرطهما، وقال الذهبي: صحيح، وفي هذا الزعم أوهام كثيرة سيأتي التنبيه عليها عند الكلام على حديث العباس باللفظ الآخر رقم (٣٣٦) .\nثم قال الزرقاني (١ / ٩٨): فهذه أحاديث يعضد بعضها بعضا، فأقل مراتب الحديث أنه حسن فكيف وقد صححه الحاكم والذهبي! .\nقلت: الذهبي لم يصححه، والحاكم وهم في تصحيحه كما سيأتي بيانه، والطرق فيها ضعف واضطراب، واحتمال كون متونها إسرائيليات، بل هو الغالب كما سبق، فهذا كله يمنع من القول بأن بعضها يعضد بعضا، ولا سيما وقد ذهب المحققون من العلماء كشيخ الإسلام ابن تيمية وابن القيم وابن كثير وغيرهم إلى أن الصواب\nفي الذبيح أنه إسماعيل ﵇، قال ابن القيم في \" الزاد \" (١ / ٢١):\nوأما القول بأنه إسحاق فباطل بأكثر من عشرين وجها، وسمعت شيخ الإسلام ابن تيمية قدس الله روحه يقول: هذا القول إنما هو متلقى عن أهل الكتاب مع أنه باطل بنص كتابهم، فإن فيه أن الله أمر إبراهيم أن يذبح ابنه بكره، وفي لفظ: وحيده.\nولا يشك أهل الكتاب مع المسلمين أن إسماعيل هو بكر أولاده ... وكيف يسوغ أن يقال: أن الذبيح إسحاق والله تعالى قد بشر أم إسحاق به وبابنه يعقوب، فقال تعالى عن الملائكة أنهم قالوا لإبراهيم لما أتوه بالبشرى: ﴿لا تخف إنا أرسلنا إلى قوم لوط وامرأته قائمة فضحكت، فبشرناها بإسحاق ومن وراء إسحاق يعقوب﴾ هو د: ٧١، فمحال أن يبشرها بأنه يكون له ولد ثم يأمر بذبحه.ثم ذكر وجوها أخرى في إبطال أنه إسحاق وتصويب أنه إسماعيل فليراجعها من شاء.","vol":"1","page":505},{"text":"<span data-type=\"title\" id=toc-337>٣٣٣ </span>- \" إن الله ﵎ خيرني بين أن يغفر لنصف أمتي، وبين أن يجيب شفاعتي، فاخترت شفاعتي ورجوت أن تكون أعم لأمتي، ولولا الذى سبقني إليه العبد الصالح لتعجلت فيها دعوتي، إن الله تعالى لما فرج عن إسحاق كرب الذبح، قيل له: يا إسحاق سل تعط، فقال: أما والذي نفسي بيده لأتعجلنها قبل نزغات الشيطان:\nاللهم من مات لا يشرك بك شيئا فاغفر له وأدخله الجنة \".\nمنكر.\nقال ابن أبي حاتم: حدثنا أبي، حدثنا محمد بن الوزير الدمشقي، حدثنا الوليد ابن مسلم حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن عطاء بن يسار عن أبي هريرة مرفوعا، كذا في \" تفسير ابن كثير \" (٤ / ١٦) وقال: هذا حديث غريب منكر، وعبد الرحمن بن زيد بن أسلم ضعيف الحديث، وأخشى أن يكون في الحديث زيادة مدرجة وهي قوله: \" إن الله لما فرج عن إسحاق ... \" إلخ، والله أعلم.\nقلت: وما خشي ابن كثير بعيد، فإن الزيادة المذكورة لها صلة تامة بقوله قبلها: ولولا الذي ... فهي كالبيان له والله أعلم.\nوعبد الرحمن بن زيد ضعيف جدا، قال الحاكم: روى عن أبيه أحاديث موضوعة، لا يخفى على من تأملها من أهل الصنعة أن الحمل فيها عليه.\nقلت: وهو راوي حديث توسل آدم بالنبي ﷺ وهو حديث موضوع كما سبق بيانه في الحديث رقم (٢٥) . وذكرت هناك احتمال كونه من الإسرائيليات، أخطأ في روايته عبد الرحمن بن","vol":"1","page":506},{"text":"زيد فرفعه إلى النبي ﷺ، وأقول هنا: إن هذه الزيادة في الحديث هي من الإسرائيليات أيضا بدليل أن كعب الأحبار حدث بها أبا هريرة كما أخرجه الحاكم (٢ / ٥٥٧) بسنده إلى كعب ثم قال عقبه: هذا إسناد صحيح لا غبار عليه ووافقه الذهبي، وأصرح من هذه الرواية رواية عبد الرزاق قال: أخبرنا معمر عن الزهري أخبرنا القاسم قال: اجتمع أبوهريرة وكعب، فجعل أبوهريرة ﵁ يحدث عن النبي ﷺ، وجعل كعب يحدث عن الكتب، فقال أبوهريرة: قال النبي ﷺ: \" أن لكل نبي دعوة مستجابة وإني قد خبأت دعوتي شفاعة لأمتي يوم القيامة \"، فقال له كعب: أنت سمعت هذا من رسول الله ﷺ قال: نعم، قال: أفلا أخبرك عن إبراهيم ﵇؟ إنه لما رأى ذبح ابنه إسحاق ... قلت: فذكر القصة وليس فيها هذه الزيادة، ولهذا قال الحافظ ابن كثير بعد أن ذكر بعض الآثار عن بعض الصحابة في أن الذبيح إسحاق: وهذه الأقوال - والله أعلم - كلها مأخوذة عن كعب الأحبار، فإنه لما أسلم في الدولة العمرية جعل يحدث عمر ﵁ عن كتب قديمة، فربما استمع له عمر ﵁ فترخص الناس في استماع ما عنده ونقلوا ما عنده منها وسميتها وليس لهذه الأمة والله أعلم حاجة إلى حرف واحد مما عنده.\nوالحديث أخرجه الطبراني في \" الأوسط \" من هذا الوجه (٢ / ١٣٨ / ٢ / ٧١٣٦) وهو دليل على أن الذبيح إسحاق ﵇، وبه قال بعضهم وهو باطل، والصواب أنه إسماعيل كما سبق بيانه في الحديث الذي قبله، ومثله ما يأتي.","vol":"1","page":507},{"text":"<span data-type=\"title\" id=toc-338>٣٣٤ </span>- \" أكرم الناس يوسف بن يعقوب بن إسحاق ذبيح الله \".\nمنكر بهذا اللفظ.\nرواه الطبراني في \" كبيره \" (١٠٢٧٨) من طريق أبي عبيدة عن أبيه عبد الله بن مسعود عن النبي ﷺ أنه سئل: من أكرم الناس؟ قال:\n\" يوسف بن يعقوب ... \"، الحديث، قال الهيثمي في \" مجمع الزوائد \" (٨ / ٢٠٢): وفيه بقية مدلس، وأبو عبيدة لم يسمع من أبيه.\nقلت: ولكن بقية قد توبع عليه فقد رواه ابن المظفر في \" غرائب شعبة \" (١٣٨ / ١) عن معاوية بن حفص وبقية معا عن شعبة عن أبي إسحاق عن أبي عبيدة عن ابن مسعود به، ورواه شعبة عن أبي إسحاق عن أبي الأحوص عن ابن مسعود موقوفا عليه، وهو الصواب، أخرجه الطبراني في \" الكبير \" (٣ / ١٨ / ١)، قال الحافظ ابن\nكثير بعد أن ساقه في \" تفسيره \" (٤ / ١٧): وهذا صحيح عن ابن مسعود.\nقلت: والحديث صحيح مرفوعا دون قوله: \" إن إسحاق ذبيح الله \"، فإن هذه الزيادة منكرة، فقد أخرج الحديث البخاري (٦ / ٣٢٣ - ٣٢٤) ومسلم (٧ / ١٠٣) من حديث أبي هريرة: سئل رسول الله ﷺ: من أكرم الناس؟ قال: \" أتقاهم لله، قالوا: ليس عن هذا نسألك، قال: \" فأكرم الناس يوسف نبي الله ابن نبي الله ابن نبي الله بن خليل الله ... \"، الحديث ليس فيه \" ذبيح الله \" فدل على نكارتها.","vol":"1","page":508},{"text":"وقد جاءت أحاديث في أن إسحاق هو الذبيح ولكنها كلها ضعيفة كما سبق بيانه قريبا، ومن ذلك الحديثان الآتيان:\n<span data-type=\"title\" id=toc-339>٣٣٥ </span>- \" قال داود ﷺ: أسألك بحق آبائي إبراهيم وإسحاق ويعقوب، فقال: أما إبراهيم فألقي في النار فصبر من أجلي، وتلك بلية لم تنلك، وأما إسحاق فبذل نفسه ليذبح فصبر من أجلي، وتلك بلية لم تنلك، وأما يعقوب فغاب عنه يوسف وتلك بلية لم تنلك \".\nضعيف جدا.\nقال الهيثمي في \" المجمع \" (٨ / ٢٠٢): رواه البزار عن العباس من رواية أبي سعيد عن علي بن زيد وأبو سعيد لم أعرفه وعلي بن زيد ضعيف، وقد وثق.\nقلت: أبو سعيد هذا هو الحسن بن دينار وهو واه بمرة، فقد أخرج الحديث ابن جرير من طريق زيد بن الحباب عن الحسن بن دينار عن علي بن زيد بن جدعان عن الحسن عن الأحنف بن قيس عن العباس بن المطلب، ذكره ابن كثير (٤ / ١٧) وقال: لا يصح، في إسناده ضعيفان وهما الحسن بن دينار البصري متروك، وعلي بن زيد بن\nجدعان منكر الحديث.\nقلت: والحسن بن دينار كنيته أبو سعيد كما في \" الميزان \" ولكنه لم يتفرد به بل توبع عليه مختصرا كما في الحديث الآتي بعده.\nوالحديث رواه ابن مردويه أيضا كما في \" شرح المواهب \" للزرقاني (١ / ٩٧) .\nوذكره ابن تيمية في \" القاعدة الجليلة \" أنه من الإسرائيليات وهو الأشبه","vol":"1","page":509},{"text":"بالصواب.\nقلت: وإن مما يؤكد ذلك أنه لا يشرع في ديننا التوسل بحق الآباء، كما تقدم بيانه تحت الأحاديث المتقدمة (٢٢ - ٢٥) .\n<span data-type=\"title\" id=toc-340>٣٣٦ </span>- \" قال نبي الله داود: يا رب أسمع الناس يقولون: رب إسحاق؟ قال: إن إسحاق جاد لي بنفسه \".\nضعيف.\nأخرجه الحاكم في \" المستدرك \" (٢ / ٥٥٦) من طريق زيد بن الحباب عن حماد بن سلمة عن علي بن زيد عن الحسن عن الأحنف بن قيس عن العباس بن عبد المطلب مرفوعا، وقال: هذا حديث صحيح، رواه الناس عن علي بن زيد بن جدعان تفرد به.\nقلت: وسكت عليه الذهبي ولم يزد على قوله: رواه الناس عن ابن جدعان، وابن جدعان ضعيف منكر الحديث كما تقدم عن ابن كثير في الحديث الذي قبله.\nوأما قول الزرقانى في \" شرح المواهب \" (١ / ٩٧):\nرواه الحاكم من طرق عن العباس، وقال: صحيح على شرطهما، وقال الذهبي: صحيح ورواه ابن مردويه عن أبي هريرة، قال ابن كثير: وفيه الحسن بن دينار متروك وشيخه منكر، ففيه أوهام:\nالأول: أنه ليس له عند الحاكم إلا هذه الطريق.\nالثاني: أنه إنما صححه مطلقا لم يقل: على شرطهما.","vol":"1","page":510},{"text":"الثالث: أن ابن كثير إنما أعل بما نقله الزرقاني عنه حديث العباس الذي قبله هذا، وأما علة حديث أبي هريرة فهي عبد الرحمن بن زيد بن أسلم كما تقدم قبل ثلاثة أحاديث.\n<span data-type=\"title\" id=toc-341>٣٣٧ </span>- \" إن جبريل ذهب بإبراهيم إلى جمرة العقبة، فعرض له الشيطان فرماه بسبع حصيات فساخ، فلما أراد إبراهيم أن يذبح ابنه إسحاق قال لأبيه: يا أبت أو ثقني لا أضطرب، فينتضح عليك من دمي إذا ذبحتني، فشده، فلما أخذ الشفرة فأراد أن يذبحه نودي من خلفه ﴿أن يا إبراهيم قد صدقت الرؤيا﴾ \".\nضعيف بهذا السياق.\nأخرجه أحمد (رقم ٢٧٩٥) من طريق حماد بن سلمة عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس مرفوعا.\nوهذا إسناد ضعيف رجاله كلهم ثقات، وعلته أن عطاء بن السائب كان قد اختلط وسمع منه حماد في هذه الحالة وقبلها أيضا، فقول الزرقاني في \" شرح المواهب \" (١ / ٩٨) والشيخ أحمد شاكر في تعليقه على \" المسند \": إسناده صحيح، غير مسلم، ومن المعروف عن الشيخ أحمد أنه يحتج في تصحيح هذا السند بأن حمادا سمع\nمن عطاء قبل الاختلاط، ذكر ذلك في غير ما موضع من تعليقه على \" المسند \" وغيره وهو ذهول عما ذكره الحافظ في \" تهذيب التهذيب \" عن بعض الأئمة أنه سمع منه في الاختلاط أيضا، فلا يجوز حينئذ تصحيح حديثه إلا بعد تبين أنه سمعه منه قبل الاختلاط.","vol":"1","page":511},{"text":"والحديث أخرجه الحاكم (١ / ٤٦٦) من طريق أخرى عن ابن عباس رفعه دون قصة الذبح، وصححه على شرط مسلم ووافقه الذهبي، وأخرجه أحمد (رقم ٢٧٠٧) من طريق ثالث عنه أتم منه، وفيه القصة وفيه تسمية الذبيح إسماعيل، وهو الصواب لما تقدم بيانه في حديث: \" الذبيح إسحاق \" رقم (٣٣٢) .\n<span data-type=\"title\" id=toc-342>٣٣٨ </span>- \" إن الله ﷿ خلق السموات سبعا، فاختار العليا منها فسكنها، وأسكن سائر سمواته من شاء من خلقه، وخلق الأرضين سبعا فاختار العليا منها فأسكنها من شاء من خلقه، ثم خلق الخلق فاختار من الخلق بني آدم واختار من بني آدم العرب، واختار من العرب مضر، واختار من مضر قريشا، واختار من قريش بني هاشم،\nواختارني من بني هاشم، فأنا من خيار إلى خيار، فمن أحب العرب فبحبي أحبهم، ومن أبغض العرب فببغضي أبغضهم \".\nمنكر.\nرواه الطبراني (٣ / ٢١٠ / ١) والعقيلي في \" الضعفاء \" (٤٥٨) وابن عدي (٧٤ / ٢ / ٣٠١ / ٢) وأبو نعيم في \" دلائل النبوة \" (ص ١٢) وكذا الحاكم (٤ / ٧٣ - ٧٤) وابن قدامة المقدسي في \" العلو\" (١٦٥ - ١٦٦) والعراقي في \" محجة القرب إلى محبة العرب \" (٢ / ٢٠١) من طريقين عن محمد بن ذكوان عن عمرو\nابن دينار عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف جدا: محمد بن ذكوان، قال النسائي: ليس بثقة","vol":"1","page":512},{"text":"وضعفه الدارقطني وغيره، وقد قال العقيلي: إنه لا يتابع عليه، لكن أخرجه الحاكم من طريق أخرى عن عمرو بن دينار عن سالم بن عبد الله عن ابن عمر مرفوعا مختصرا.\nقلت: وفي سنده أبو سفيان زياد بن سهيل الحارثي ولم أجد له ترجمة.\nوالحديث أورده ابن أبي حاتم في \" العلل \" (٢ / ٣٦٧ - ٣٦٨) من الطريق الأول وقال عن أبيه: إنه حديث منكر، وأقره الذهبي في ترجمة ابن ذكوان من \" الميزان \".\nومما ينبغي أن يعلم أن القطعة الأخيرة من الحديث المتضمنة فضل العرب وفضل الرسول ﷺ ثابتة في أحاديث صحيحة قد ذكرنا بعضها عند الكلام على الحديث الموضوع: \" إذا ذلت العرب ذل الإسلام \" وتكلمنا هناك عن مسألة أفضلية العرب على العجم وحقيقتها بشيء من التفصيل فراجع الحديث (١٦٣) والذي بعده.\n<span data-type=\"title\" id=toc-343>٣٣٩ </span>- \" إن إدريس ﷺ كان صديقا لملك الموت، فسأله أن يريه الجنة والنار، فصعد بإدريس فأراه النار، ففزع منها وكاد يغشى عليه، فالتف عليه ملك الموت بجناحه، فقال ملك الموت: أليس قد رأيتها؟ قال: بلى، ولم أر كاليوم قط، ثم انطلق به حتى أراه الجنة فدخلها، فقال ملك الموت: انطلق قد رأيتها، قال: إلى أين؟ قال ملك الموت: حيث كنت، قال إدريس: لا والله لا أخرج منها بعد أن","vol":"1","page":513},{"text":"دخلتها، فقيل لملك الموت: أليس أنت أدخلته إياها؟ وإنه ليس لأحد دخلها أن يخرج منها \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٢ / ١٧٧ / ١ / ٧٤٠٦) من طريق إبراهيم بن عبد الله بن خالد المصيصي أخبرنا حجاج بن محمد عن أبي غسان محمد بن مطرف عن زيد بن أسلم عن عبيد الله بن أبي رافع عن أم سلمة مرفوعا، قال الهيثمي (٨ / ١٩٩ - ٢٠٠): وفيه إبراهيم بن عبد الله بن خالد المصيصي وهو متروك.\nقلت: قال الذهبي في \" الميزان \": قلت: هذا رجل كذاب، قال الحاكم: أحاديثه موضوعة.\n<span data-type=\"title\" id=toc-344>٣٤٠ </span>- \" سووا بين أولادكم في العطية، فلوكنت مفضلا أحدا لفضلت النساء \".\nضعيف.\nأخرجه أبو بكر الآجري في \" الفوائد المنتخبة \" (١ / ١٠٣ / ١) والطبراني (٣ / ١٤٢ / ٢) والحارث بن أبي أسامة في \" المسند \" (ص ١٠٦ - من زوائده) والبيهقي (٦ / ١٧٧) من طرق أربعة قالوا: حدثنا إسماعيل بن عياش عن سعيد بن يوسف عن يحيى بن أبي كثير عن عكرمة عن ابن عباس مرفوعا.\nوهذا سند ضعيف، ابن يوسف هذا متفق على تضعيفه، وقال الحافظ ابن عدي بعد أن أخرج له هذا (٣ / ٣٨١): ليس له أنكر من هذا الحديث، ولذا قال ابن حجر في \" التقريب \" في ترجمته: ضعيف.","vol":"1","page":514},{"text":"ومنه تعلم أن قوله في \" الفتح \" (٥ / ١٦٣): وإسناده حسن، غير حسن.\nوالشطر الأول من الحديث صحيح، روى معناه الشيخان وغيرهما من حديث النعمان بن بشير بلفظ: \" اتقوا الله واعدلوا بين أولادكم \" وهو مخرج في الإرواء (١٥٩٨) ومن أوهام الهيثمي في \" مجمعه \" (٤ / ١٥٣) أنه أعله بعبد الله بن صالح فقط وذكر الخلاف فيه، وهو متابع من سائر الجمع ولعله سبب وهم الحافظ.\nثم وجدت الحديث قد رواه أبو محمد الجوهري في \" الفوائد المنتقاة \" (٧ / ٢) وعنه ابن عساكر (٧ / ١٨٤ / ٢) من طريق الأوزاعي قال: حدثني يحيى بن أبي كثير قال: قال رسول الله ﷺ فذكره.\nوهذا إسناد معضل، وهذا هو أصل الحديث، فإن الأوزاعي ثقة ثبت، فمخالفة سعيد ابن يوسف إياه إنما هو من الأدلة على وهنه وضعفه.\n<span data-type=\"title\" id=toc-345>٣٤١ </span>- \" كان يرى في الظلمة كما يرى في الضوء \".\nموضوع.\nرواه تمام في \" الفوائد \" (٢٠٧ / ١ - ٢ / رقم ٢٢١٠ - من نسختي) وابن عدي (٢٢١ / ٢) وعنه البيهقي في \" الدلائل \" (٦ / ٧٥) والخطيب في \" التاريخ \" (٤ / ٢٧٢) ومكي المؤذن في \" حديثه \" (٢٣٦ / ١) والضياء المقدسي في \" المنتقى من حديث أبي علي الأو قي \" (١ / ٢) عن عبد الله بن المغيرة عن المعلى بن هلال عن هشام بن عروة عن أبيه عن عائشة مرفوعا، وقال البيهقي: وهذا إسناد فيه ضعيف.\nقلت: بل هو ضعيف جدا، وآفته ابن المغيرة هذا، ويقال فيه: عبد الله بن محمد بن المغيرة، قال العقيلي: يحدث بما لا أصل له، وقال ابن يونس:","vol":"1","page":515},{"text":"منكر الحديث، وساق له الذهبي أحاديث هذا أحدها، ثم قال: وهذه موضوعات، ومع ذلك أورده السيوطي في \" الجامع الصغير \".\nثم استدركت فقلت: الحمل فيه على شيخ ابن المغيرة - وهو المعلى بن هلال - أولى ذلك لأنه اتفق النقاد على تكذيبه كما قال الحافظ في \" التقريب \".\nوتابعه محمد بن المغيرة المزني عن هاشم بن عروة عن أبيه مرسلا به.\nأخرجه ابن عساكر (١٧ / ١٢٨ / ٢) من طريق مخلص بن موحد بن عثمان التنوخي، أخبرنا أبي، أخبرنا محمد بن المغيرة به، ولم يذكر في موحد هذا جرحا ولا تعديلا.\nومحمد بن المغيرة هذا لم أعرفه، ولعله سقط من النسخة اسم ابنه عبد الله كما في الطريق، ثم قال البيهقي: وروي ذلك من وجه آخر ليس بالقوي، أخبرناه أبو عبد الله الحافظ قال: حدثني أبو عبد الله محمد بن الخليل النيسابوري، حدثنا صالح بن عبد الله النيسابوري، حدثنا عبد الرحمن بن عمار الشهيد، حدثنا المغيرة بن مسلم عن عطاء عن ابن عباس مرفوعا نحوه.\nقلت: وهذا إسناد مظلم، فإن من دون المغيرة هذا لم أجد لهم ترجمة.\n<span data-type=\"title\" id=toc-346>٣٤٢ </span>- \" لما حملت حواء طاف بها إبليس، وكان لا يعيش لها ولد، فقال: سميه عبد الحارث، فسمته: عبد الحارث، فعاش، وكان ذلك من وحي الشيطان وأمره \".\nضعيف.\nأخرجه الترمذي (٢ / ١٨١ - بولاق) والحاكم (٢ / ٥٤٥) وابن بشران في \" الأمالي \" (١٥٨ / ٢) وأحمد (٥ / ١١) وغيرهم من طريق عمر بن","vol":"1","page":516},{"text":"إبراهيم عن قتادة عن الحسن عن سمرة بن جندب مرفوعا، وقال الترمذي: حديث حسن غريب لا نعرفه إلا من حديث عمر بن إبراهيم عن قتادة، وقال الحاكم: صحيح الإسناد ووافقه الذهبي.\nقلت: وليس كما قالوا، فإن الحسن في سماعه من سمرة خلاف مشهور، ثم هو مدلس ولم يصرح بسماعه من سمرة وقال الذهبي في ترجمته من \" الميزان \": كان الحسن كثير التدليس، فإذا قال في حديث: عن فلان، ضعف احتجاجه.\nقلت: وأعله ابن عدي في \" الكامل \" (٣ / ١٧٠١) بتفرد عمر بن إبراهيم وقال: وحديثه عن قتادة مضطرب، وهو مع ضعفه يكتب حديثه.\nومما يبين ضعف هذا الحديث الذي فسر به قوله تعالى ﴿فلما آتاهما صالحا جعلا له شركاء فيما آتاهما ...﴾ الآية، أن الحسن نفسه فسر الآية بغير ما في حديثه هذا، فلوكان عنده صحيحا مرفوعا لما عدل عنه، فقال في تفسيرها: كان هذا في بعض أهل الملل ولم يكن بآدم، ذكر ذلك ابن كثير (٢ / ٢٧٤ - ٢٧٥) من طرق عنه ثم قال: وهذه أسانيد صحيحة عن الحسن أنه فسر الآية بذلك، وهو من أحسن التفاسير وأولى ما حملت عليه الآية، وانظر تمام كلامه فإنه نفيس، ونحوه في \" التبيان في أقسام القرآن \" (ص ٢٦٤) لابن القيم.","vol":"1","page":517},{"text":"<span data-type=\"title\" id=toc-347>٣٤٣ </span>- \" ما مات رسول الله ﷺ حتى قرأ وكتب \".\nموضوع.\nرواه أبو العباس الأصم في \" حديثه \" (ج ٣ رقم ١٥٣ من نسختي) والطبراني من طريق أبي عقيل الثقفي عن مجاهد، حدثني عون بن عبد الله بن عتبة عن أبيه قال: فذكره، قال الطبراني: هذا حديث منكر، وأبو عقيل ضعيف الحديث، وهذا معارض لكتاب الله ﷿، نقله السيوطي في \" ذيل الموضوعات \" (ص ٥) .\nوأما ما جاء في \" صحيح البخاري \" (٧ / ٤٠٣ - ٤٠٩) من حديث البراء ﵁ في قصة صلح الحديبية: فلما كتب الكتاب، كتبوا: \" هذا ما قاضى عليه محمد رسول الله \"، قالوا: لا نقر لك بهذا، لونعلم أنك رسول الله ما منعناك شيئا ولكن أنت محمد بن عبد الله، فقال: \" أنا رسول الله، وأنا محمد بن عبد الله \"، ثم قال لعلي: \" امح رسول الله \"، قال علي: والله لا أمحوك أبدا فأخذ رسول الله ﷺ الكتاب وليس يحسن يكتب، فكتب: هذا ما قاضى محمد بن عبد الله.. فليس على ظاهره بل هو من باب بنى الأمير المدينة، أي\nأمر.\nوالدليل على هذا رواية البخاري أيضا (٩ / ٣٥١ - ٣٨١) في هذه القصة من حديث المسور بن مخرمة بلفظ: \" والله إني لرسول الله وإن كذبتموني، اكتب: محمد بن عبد الله \"، ومثله في \" صحيح مسلم \" (٥ / ١٧٥) من حديث أنس، ولهذا قال السهيلي: والحق أن معنى: قوله \" فكتب \" أي: أمر عليا أن يكتب، نقله الحافظ\nفي \" الفتح \" (٧ / ٤٠٦) وأقره وذكر أنه مذهب الجمهور من","vol":"1","page":518},{"text":"العلماء، وأن النكتة في قوله: فأخذ الكتاب ...، لبيان أن قوله: \" أرني إياها \" أنه ما احتاج إلى أن يريه موضع الكلمة التي امتنع علي من محوها إلا لكونه لا يحسن الكتابة.\n<span data-type=\"title\" id=toc-348>٣٤٤ </span>- \" ما من عبد يحب أن يرتفع في الدنيا درجة فارتفع إلا وضعه الله في الآخرة درجة أكبر منها وأطول، ثم قال: ﴿وللآخرة أكبر درجات وأكبر تفضيلا﴾ \".\nموضوع.\nأخرجه الطبراني (٦ / ٢٣٤) وأبو نعيم (٤ / ٢٠٣ - ٢٠٤) من طريق عبد الغفور ابن سعد الأنصاري عن أبي هاشم الرماني عن زاذان عن سلمان الفارسي مرفوعا.\nوهذا سند موضوع، قال ابن حبان في \" الضعفاء (٢ / ١٤٨): عبد الغفور كان ممن يضع الحديث، وقال ابن معين: ليس حديثه بشيء، وقال البخاري: تركوه، وبه أعله في \" المجمع \" (٧ / ٤٩)، ومع ذلك ذكره في \" الجامع \".","vol":"1","page":519},{"text":"<span data-type=\"title\" id=toc-349>٣٤٥ </span>- \" يقوم الرجل للرجل، إلا بني هاشم فإنهم لا يقومون لأحد \".\nموضوع.\nرواه الطبراني في \" المعجم الكبير \" (٨ / ٢٨٩ / ٧٩٤٦) وأبو جعفر الرزاز في \" ستة مجالس من الأمالي \" (ق ٢٣٢ / ٢) عن جعفر بن الزبير عن","vol":"1","page":519},{"text":"القاسم عن أبي أمامة مرفوعا.\nقال الهيثمي في \" المجمع \" (٨ / ٤٠) بعدما عزاه للطبراني: وفيه جعفر بن الزبير، وهو متروك.\nقلت: بل هو كذاب وضاع، وقد سبقت له عدة أحاديث هو المتهم بها، ولذلك كذبه شعبة وقال: وضع على رسول الله ﷺ أربع مئة حديث.\nومما يدل على وضع هذا الحديث أنه يقرر عادة تخالف ما كان عليه الصحابة مع النبي ﷺ وهو سيد بني هاشم فإنهم كانوا لا يقومون له ﷺ لما يعلمون من كراهيته لذلك، كما سيأتي في الحديث الذي بعده، وخير الهدي هدي محمد ﷺ، على أنه قد جاء ما يخالف هذا الحديث نصا، ولكن إسناده ضعيف عندنا فلا يحتج به وهو الآتي بعده.\nثم وجدت للحديث طريقا آخر، فقال ابن قتيبة في \" كتاب العرب أو الرد على الشعوبية \" (٢٩٢ - من رسائل البلغاء): وحدثني يزيد بن عمرو عن محمد بن يوسف عن أبيه عن إبراهيم عن مكحول مرفوعا نحوه.\nقلت: وهذا سند ضعيف لا تقوم به حجة، وفيه علتان:\nالأولى: الإرسال، فإن مكحولا تابعي.\nوالأخرى: يزيد بن عمرو شيخ ابن قتيبة، فلم أعرفه.\nثم وجدت له طريقا ثالثا بلفظ: \" لا يقومن أحد ... \" وسيأتي، ويعارضه الحديث الآتي:","vol":"1","page":520},{"text":"<span data-type=\"title\" id=toc-350>٣٤٦ </span>- \" لا تقوموا كما تقوم الأعاجم يعظم بعضها بعضا \".\nضعيف.\nوفي إسناده اضطراب وضعف وجهالة، أخرجه أبو داود (٢ / ٣٤٦) وأحمد (٥ / ٢٥٣) من طريق عبد الله بن نمير، والرامهرمزي في \" الفاصل \" (ص ٦٤) وتمام في \" الفوائد \" (٤١ / ٢) عن يحيى بن هاشم كلاهما عن مسعر عن أبي العنبس عن أبي العدبس عن أبي مرزوق عن أبي غالب عن أبي أمامة قال: خرج علينا رسول الله ﷺ متوكئا على عصا، فقمنا إليه فقال ... فذكره.\nثم أخرجه أحمد عن سفيان عن مسعر عن أبي عن أبي عن أبي منهم أبو غالب عن أبي أمامة به، ورواه عبد الغني المقدسي في \" الترغيب في الدعاء \" (٩٣ / ٢) عن سفيان بن عيينة عن مسعر بن كدام عن أبي مرزوق عن أبي العنبس عن أبي العدبس عن أبي أمامة، ثم أخرجه أحمد (٥ / ٢٥٦) والروياني في \" مسنده \" (٣٠ / ٢٢٥ /٢) من طريق يحيى بن سعيد عن مسعر، حدثنا أبو العدبس عن أبي خلف، حدثنا أبو مرزوق قال: قال أبو أمامة.\nوقال الروياني: اليهود بدل الأعاجم، وأخرجه ابن ماجه (٢ / ٤٣١) من طريق وكيع عن مسعر عن أبي مرزوق عن أبي وائل عن أبي أمامة.\nوهذا اضطراب شديد يكفي وحده في تضعيف الحديث، فكيف وأبو مرزوق لين، كما قال الحافظ في \" التقريب \" وقال الذهبي في \" الميزان \": قال ابن حبان: لا يجوز الاحتجاج بما انفرد به، ثم ساق له هذا الحديث من الطريق الأول، ثم ساقه من طريق ابن ماجه، إلا","vol":"1","page":521},{"text":"أنه قال: أبي العدبس بدل أبي وائل ثم قال: وهذا غلط وتخبيط، وفي بعض النسخ: عن أبي وائل بدل عن أبي العدبس، وأبو العدبس مجهول كما في \" الميزان \" للذهبي و\" التقريب \" لابن حجر، وبه أعل الحديث الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٨١) .\nوقد ذهل المنذري عن علة الحديث الحقيقية وهي الجهالة والضعف والاضطراب الذي فصلته، فذهب يعله في \" مختصر السنن \" (٨ / ٩٣) بأبي غالب، فذكر أقوال العلماء فيه وهي مختلفة، والراجح عندي أنه حسن الحديث، ولم يرجح المنذري ها هنا شيئا، وأما في \" الترغيب والترهيب \" (٣ / ٢٦٩ - ٢٧٠) فقال بعد أن عزاه لأبي داود وابن ماجه: وإسناده حسن، فيه أبو غالب، فيه كلام طويل ذكرته في \" مختصر السنن \" وغيره والغالب عليه التوثيق، وقد صحح له الترمذي وغيره.\nقلت: والحق أن الحديث ضعيف وعلته ممن دون أبي غالب كما سبق.\nنعم معنى الحديث صحيح من حيث دلالته على كراهة القيام للرجل إذا دخل، وقد جاء في ذلك حديث صحيح صريح، فقال أنس بن مالك ﵁: ما كان شخص في الدنيا أحب إليهم رؤية من رسول الله ﷺ، وكانوا لا يقومون له لما يعلمون من كراهيته لذلك.\nأخرجه البخاري في \" الأدب المفرد \" (ص ١٣٦) والترمذي (٤ / ٧) وصححه والضياء المقدسي في \" الأحاديث المختارة \" وأحمد أيضا في \" المسند \" (٣ / ١٣٢) وسنده صحيح على شرط مسلم، ورواه آخرون كما تراه في \" الصحيحة \" (٣٥٨) .\nفإذا كان النبي ﷺ يكره هذا القيام لنفسه وهي المعصومة من نزغات","vol":"1","page":522},{"text":"الشيطان، فبالأحرى أن يكرهه لغيره ممن يخشى عليه الفتنة، فما بال كثير من المشايخ وغيرهم قد استساغوا هذا القيام وألفوه كأنه أمر مشروع، كلا بل إن بعضهم ليستحبه مستدلا بقوله ﷺ: \" قوموا إلى سيدكم \" ذاهلين عن الفرق بين القيام للرجل احتراما وهو المكروه، وبين القيام إليه لحاجة مثل الاستقبال والإعانة عن النزول، وهو المراد بهذا الحديث الصحيح، ويدل عليه رواية أحمد له بلفظ: \" قوموا إلى سيدكم فأنزلوه \" وسنده حسن وقواه الحافظ في \" الفتح \"، وقد خرجته في \" سلسلة الأحاديث الصحيحة \" رقم (٦٧)، وللشيخ\nالقاضي عز الدين عبد الرحيم بن محمد القاهري الحنفي (ت: ٨٥١ هـ) رسالة في هذا الموضوع أسماها \" تذكرة الأنام في النهي عن القيام \" لم أقف عليها، وإنما ذكرها كاتب حلبي في \" كشف الظنون \".\n<span data-type=\"title\" id=toc-351>٣٤٧ </span>- \" لا تزال الأمة على شريعة ما لم تظهر فيهم ثلاث: ما لم يقبض منهم العلم، ويكثر فيهم ولد الخبث، ويظهر السقارون، قالوا: وما السقارون يا رسول الله؟ قال: بشر يكونون فى آخر الزمان تكون تحيتهم بينهم إذا تلاقوا اللعن \".\nمنكر.\nأخرجه الحاكم (٤ / ٤٤٤) وأحمد (٣ / ٤٣٩) عن زبان بن فائد عن سهل بن معاذ بن أنس عن أبيه مرفوعا، وقال الحاكم: صحيح على شرط الشيخين ورده الذهبي بقوله: قلت: منكر، وزبان لم يخرجا له.\nقلت: وزبان قال الحافظ في \" التقريب \": ضعيف الحديث مع صلاحه وعبادته.","vol":"1","page":523},{"text":"<span data-type=\"title\" id=toc-352>٣٤٨ </span>- \" هو الوزغ بن الوزغ الملعون بن الملعون: يعني مروان بن الحكم \".\nموضوع.\nأخرجه الحاكم (٤ / ٤٧٩) من طريق ميناء مولى عبد الرحمن بن عوف عن عبد الرحمن بن عوف قال: كان لا يولد لأحد مولود إلا أتى به النبي ﷺ فدعا له، فأدخل عليه مروان بن الحكم فقال ... فذكره، قال الحاكم: صحيح الإسناد ورده الذهبي بقوله: قلت: لا والله، وميناء كذبه أبو حاتم.\nقلت: وقال ابن معين في كتاب \" التاريخ والعلل \" (١٣ / ٢): ليس بثقة ولا مأمون، وربما قال: من ميناء أبعده الله؟ !، وقال يعقوب بن سفيان: غير ثقة ولا مأمون، يجب أن لا يكتب حديثه.","vol":"1","page":524},{"text":"<span data-type=\"title\" id=toc-353>٣٤٩ </span>- \" رحم الله حميرا، أفواههم سلام، وأيديهم طعام، وهم أهل أمن وإيمان \".\nموضوع.\nأخرجه الترمذي (٤ / ٣٧٨) وأحمد (٢ / ٢٧٨) ومن طريقه العراقي في \" المحجة \" (٤٦ / ٢) عن ميناء مولى عبد الرحمن بن عوف قال: سمعت أبا هريرة يقول: كنا عند رسول الله ﷺ فجاءه رجل أحسبه\nمن قيس، فقال: يا رسول الله ألعن حميرا؟ فأعرض عنه، ثم جاءه من الشق الآخر فأعرض عنه، فقال النبي","vol":"1","page":524},{"text":"ﷺ: ... فذكره، وقال: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ويروي عن ميناء أحاديث مناكير.\nقلت: وقد كذبه أبو حاتم كما تقدم في الحديث الذي قبله.\nوالحديث ذكره السيوطي في \" الجامع \" من رواية أحمد والترمذي، ولم يتكلم عليه شارحه المناوي بشيء! لا في \" الفيض \"، ولا في \" التيسير \".\n<span data-type=\"title\" id=toc-354>٣٥٠ </span>- \" من مات ولم يعرف إمام زمانه مات ميتة جاهلية \".\nلا أصل له بهذا اللفظ.\nوقد قال الشيخ ابن تيمية: والله ما قاله رسول الله ﷺ هكذا، وإنما المعروف ما روى مسلم أن ابن عمر قال: سمعت رسول الله ﷺ يقول: \" من خلع يدا من طاعة لقي الله يوم القيامة ولا حجة له، ومن مات وليس في عنقه بيعة مات ميتة جاهلية \"، وأقره الذهبي في \" مختصر منهاج السنة \" (ص ٢٨) وكفى بهما حجة، وهذا الحديث رأيته في بعض كتب الشيعة، ثم في بعض كتب القاديانية يستدلون به على وجوب الإيمان بدجالهم ميرزا غلام أحمد المتنبي، ولوصح هذا الحديث لما كان فيه أدنى إشارة إلى ما زعموا، وغاية ما فيه وجوب اتخاذ المسلمين إماما يبايعونه، وهذا حق كما دل عليه حديث مسلم وغيره.\nثم رأيت الحديث في كتاب \" الأصول من الكافي \" للكليني من علماء الشيعة رواه (١ / ٣٧٧) عن محمد بن عبد الجبار عن صفوان عن الفضيل عن الحارث بن المغيرة عن أبي عبد الله مرفوعا، وأبو عبد الله هو الحسين بن علي ﵄.\nلكن الفضيل هذا وهو الأعور أورده الطوسي الشيعي في \" الفهرست \" (ص","vol":"1","page":525},{"text":"١٢٦) ثم أبو جعفر السروي في \" معالم العلماء \" (ص ٨١)، ولم يذكرا في ترجمته غير أن له كتابا! وأما محمد بن عبد الجبار فلم يورداه مطلقا، وكذلك ليس له ذكر في شيء من كتبنا، فهذا حال هذا الإسناد الوارد في كتابهم \" الكافي \" الذي هو أحسن كتبهم كما جاء في المقدمة (ص ٣٣)، ومن أكاذيب الشيعة التي لا يمكن حصرها قول الخميني في \" كشف الأسرار \" (ص ١٩٧): وهناك حديث معروف لدى الشيعة وأهل السنة منقول عن النبي: ... ثم ذكره دون أن يقرنه بالصلاة عليه ﷺ، وهذه عادته في هذا الكتاب! فقوله: وأهل السنة كذب ظاهر عليه لأنه غير معروف لديهم كما تقدم بل هو بظاهره باطل إن لم يفسر بحديث مسلم كما هو محقق في \" المنهاج \" و\" مختصره \" وحينئذ فالحديث حجة عليهم فراجعهما.\n<span data-type=\"title\" id=toc-355>٣٥١ </span>- \" يا علي أنت أخي في الدنيا والآخرة \".\nموضوع.\nأخرجه الترمذي (٤ / ٣٢٨) وابن عدي (٥٩ / ١، ٦٩ / ١) والحاكم (٣ / ١٤) من طريق حكيم بن جبير عن جميع بن عمير عن ابن عمر قال: لما ورد رسول الله ﷺ المدينة آخى بين أصحابه، فجاء علي ﵁ تدمع عيناه فقال: يا رسول الله آخيت بين أصحابك، ولم تواخ بيني وبين أحد، فقال رسول الله ﷺ: ... الحديث، وقال الترمذي: هذا حديث حسن غريب، وتعقبه الشارح المباركفوري فقال: حكيم بن جبير ضعيف، ورمي بالتشيع.\nقلت: تعصيب الجناية برأس حكيم هذا وحده ليس من الإنصاف في شيء","vol":"1","page":526},{"text":"وذلك لأمرين:\nالأول: أن شيخه جميع بن عمير متهم، قال الذهبي: قال ابن حبان: رافضي يضع الحديث، وقال ابن نمير: كان من أكذب الناس، ثم ساق له هذا الحديث.\nالآخر: أن ابن جبير لم يتفرد به عن جميع، فقد تابعه سالم بن أبي حفصة وهو ثقة، لكن في الطريق إليه إسحاق بن بشر الكاهلي وقد كذبه ابن أبي شيبة، وموسى بن هارون، وقال الدارقطني: هو في عداد من يضع الحديث، أخرجه من طريقه الحاكم أيضا، فتعقبه الذهبي بقوله: قلت: جميع اتهم، والكاهلي هالك، وتابعه أيضا كثير النواء، رواه ابن عدي، فآفة الحديث جميع هذا، وقد قال ابن عدي: وعامة ما يرويه لا يتابعه غيره عليه، ولهذا قال شيخ الإسلام ابن تيمية: وحديث مواخاة النبي ﷺ لعلي من الأكاذيب، وأقره الحافظ الذهبي في \" مختصر منهاج السنة \" (ص ٣١٧) .\n<span data-type=\"title\" id=toc-356>٣٥٢ </span>- \" يا علي أنت أخي وصاحبي ورفيقي في الجنة \".\nموضوع.\nأخرجه الخطيب (١٢ / ٢٦٨) من طريق عثمان بن عبد الرحمن، حدثنا محمد بن علي بن الحسين عن أبيه عن علي مرفوعا.","vol":"1","page":527},{"text":"قلت: وهذا سند موضوع، عثمان بن عبد الرحمن هو القرشي وهو كذاب كما تقدم مرارا، وقد قال شيخ الإسلام ابن تيمية: وأحاديث المواخاة كلها كذب، وأقره الذهبي في \" مختصر المنهاج \" (ص ٤٦٠) .\n<span data-type=\"title\" id=toc-357>٣٥٣ </span>- \" إن الله تعالى أوحى إلي فى علي ثلاثة أشياء ليلة أسري بي: أنه سيد المؤمنين وإمام المتقين، وقائد الغر المحجلين \".\nموضوع.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٢١٠) عن مجاشع بن عمرو حدثنا عيسى بن سوادة النخعي حدثنا هلال بن أبي حميد الوزان عن عبد الله بن عكيم الجهني مرفوعا، وقال: تفرد به مجاشع.\nقلت: وهو كذاب، وكذا شيخه عيسى بن سوادة، وبه وحده أعله الهيثمي في \" المجمع \" (٩ / ١٢١) فقصر، وقال شيخ الإسلام ابن تيمية: هذا حديث موضوع عند من له أدنى معرفة بالحديث، ولا تحل نسبته إلى الرسول المعصوم، ولا نعلم أحدا هو سيد المسلمين وإمام المتقين وقائد الغر المحجلين غير نبينا ﷺ، واللفظ مطلق، ما قال فيه من بعدي، وأقره الذهبي في \" مختصر المنهاج \" (ص ٤٧٣) .","vol":"1","page":528},{"text":"<span data-type=\"title\" id=toc-358>٣٥٤ </span>- \" خلق الله تعالى آدم من طين الجابية، وعجنه بماء الجنة \".\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (٨ / ١) وعنه الحافظ ابن عساكر في \" تاريخ دمشق \" (٢ / ١١٩) وكذا الضياء في \" المجموع \" (٦٠ / ٢) عن هشام بن","vol":"1","page":528},{"text":"عمار: أخبرنا الوليد بن مسلم عن إسماعيل بن رافع عن المقبري عن أبي هريرة مرفوعا.\nوهذا سند ضعيف جدا، إسماعيل بن رافع قال الدارقطني وغيره: متروك الحديث وقال ابن عدي: أحاديثه كلها مما فيه نظر، ثم ساق له هذا الحديث، ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (١ / ١٩٠)، وقال: لا يصح، إسماعيل ضعفه يحيى وأحمد، والوليد يدلس.\nوتعقبه السيوطي في \" اللآليء \" بقوله: قلت: إسماعيل روى له الترمذي، ونقل عن البخاري أنه قال: هو ثقة مقارب الحديث.\nقلت: وهذا تعقب لا طائل تحته، لأن الرجل قد يكون في نفسه ثقة، ولكنه سيء الحفظ، وقد يسوء حفظه جدا حتى يكثر الخطأ في حديثه فيسقط الاحتجاج به، وإسماعيل من هذا القبيل فقد قال فيه ابن حبان: كان رجلا صالحا إلا أنه كان يقلب الأخبار حتى صار الغالب على حديثه المناكير التي يسبق إلى القلب أنه كان المتعمد لها.\nولهذا تركه جماعة وضعفه آخرون، والبخاري كأنه خفي عليه أمره، والجرح المفسر مقدم على التعديل، كما هو معلوم، ولهذا قال ابن أبي حاتم في \" العلل \" (٢ / ٢٩٧) عن أبيه: هذا حديث منكر.","vol":"1","page":529},{"text":"<span data-type=\"title\" id=toc-359>٣٥٥ </span>- \" الصديقون ثلاثة: حبيب النجار مؤمن آل يس الذي قال: ﴿يا قوم اتبعوا المرسلين﴾، وحزقيل مؤمن آل فرعون الذي قال: ﴿أتقتلون رجلا أن يقول ربي الله﴾، وعلي بن أبي طالب وهو أفضلهم \".\nموضوع.\nذكره السيوطي في \" الجامع الصغير \" من رواية أبي نعيم في \" المعرفة \" وابن عساكر عن ابن أبي ليلى، ولم يتكلم عليه شارحه المناوي بشيء، غير أنه قال: رواه ابن مردويه والديلمي، لكن قال شيخ الإسلام ابن تيمية: هذا حديث كذب، وأقره الذهبي في \" مختصر المنهاج \" (ص ٣٠٩) وكفى بهما حجة، وإن من أكاذيب الشيعة التي يقلد فيها بعضهم بعضا أن ابن المطهر الشيعي عزاه في كتابه لرواية أحمد، فأنكره عليه شيخ الإسلام ابن تيمية ﵀ في رده عليه فقال: لم يروه أحمد لا في \" المسند \" ولا في \" الفضائل \" ولا رواه أبدا، وإنما زاده القطيعي عن الكديمي، حدثنا الحسن بن محمد الأنصاري، حدثنا عمرو بن جميع، حدثنا ابن أبي ليلى عن أخيه عن عبد الرحمن بن أبي ليلى عن أبيه مرفوعا.","vol":"1","page":530},{"text":"فعمرو هذا قال فيه ابن عدي الحافظ: يتهم بالوضع، والكديمي معروف بالكذب، فسقط الحديث، ثم قد ثبت في الصحيح تسمية غير علي صديقا، ففي \" الصحيحين \" أن النبي ﷺ صعد أحدا ومعه أبو بكر وعمر وعثمان، فرجف بهم، فقال النبي ﷺ: \" اثبت أحد فما عليك إلا نبي وصديق وشهيدان ... \" ضعفه ونكارته، فمن قواه من المعاصرين، فقد جانبه الصواب، ولربما الإنصاف أيضا، وأقره الذهبي في \" مختصره \" (ص ٤٥٢ - ٤٥٣)، لكن عزو هذا الحديث الصحيح لمسلم وهم، كما بينته في \" الصحيحة \" تحت الحديث (٨٧٥) .\nثم وجدت الحديث رواه أبو نعيم أيضا في \" جزء حديث الكديمي \" (٣١ / ٢) وسنده هكذا: حدثنا الحسن بن عبد الرحمن الأنصاري، حدثنا عمرو بن جميع عن ابن أبي ليلى عن أخيه عيسى عن عبد الرحمن بن أبي ليلى عن أبيه مرفوعا.\n<span data-type=\"title\" id=toc-360>٣٥٦ </span>- \" النظر فى المصحف عبادة، ونظر الولد إلى الوالدين عبادة، والنظر إلى علي بن أبي طالب عبادة \".\nموضوع.\nأخرجه ابن الفراتي من طريق محمد بن زكريا بن دينار حدثنا العباس بن بكار حدثنا عباد بن كثير عن أبي الزبير عن جابر مرفوعا.\nذكره السيوطي في \" اللآليء \" (١ / ٣٤٦) شاهدا وسكت عليه! وهو موضوع فإن محمد بن زكريا هو الغلابي وهو معروف بالوضع.\nوالجملة الأخيرة منه أوردها ابن الجوزي في \" الموضوعات \" من رواية جماعة من الصحابة وأعلها كلها، وتعقبه السيوطي في \" اللآليء \" (١ / ٣٤٢ - ٣٤٦) بمتابعات وشواهد كثيرة ذكرها، ولذلك أورده في \" الجامع الصغير \" وقد صحح الذهبي في \" تلخيص المستدرك \" (٣ / ١٤١) أحد شواهده، وفيه نظر بينته فيما سيأتي","vol":"1","page":531},{"text":"إن شاء الله برقم (٤٧٠٢) .\n<span data-type=\"title\" id=toc-361>٣٥٧ </span>- \" علي إمام البررة، وقاتل الفجرة، منصور من نصره، مخذول من خذله \".\nموضوع.\nأخرجه الحاكم (٣ / ١٢٩) والخطيب (٤ / ٢١٩) من طريق أحمد بن عبد الله بن يزيد الحراني، حدثنا عبد الرزاق، حدثنا سفيان الثوري عن عبد الله بن عثمان بن خثيم عن عبد الرحمن بن عثمان قال: سمعت جابر بن عبد الله يقول: سمعت رسول الله ﷺ يقول: ... فذكره، وقال: صحيح الإسناد، وتعقبه الذهبي بقوله: قلت: بل والله موضوع، وأحمد كذاب، فما أجهلك على سعة معرفتك!\nقلت: وفي \" الميزان \": قال ابن عدي: يضع الحديث، ثم ساق له هذا الحديث، وقال الخطيب: هو أنكر ما روى.","vol":"1","page":532},{"text":"<span data-type=\"title\" id=toc-362>٣٥٨ </span>- \" السبق ثلاثة: فالسابق إلى موسى يوشع بن نون، والسابق إلى عيسى صاحب ياسين والسابق إلى محمد ﷺ علي بن أبى طالب \".\nضعيف جدا.\nرواه الطبراني (٣ / ١١١ / ٢) عن الحسين بن أبي السري العسقلاني، أنبأنا حسين الأشقر، أنبأنا سفيان بن عيينة عن ابن أبي نجيح عن مجاهد عن","vol":"1","page":532},{"text":"ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا إن لم يكن موضوعا، فإن حسين الأشقر وهو ابن الحسن الكوفي شيعي غال، ضعفه البخاري جدا فقال في \" التاريخ الصغير \" (٢٣٠): عنده مناكير، وروى العقيلي في \" الضعفاء \" (٩٠) عن البخاري أنه قال فيه: فيه نظر، وفي \" الكامل \" لابن عدي (٩٧ / ١): قال السعدي: كان غاليا، من الشتامين للخيرة، ووثقه بعضهم ثم قال ابن عدي: وليس كل ما يروي عنه من الحديث الإنكار فيه من قبله، فربما كان من قبل من يروي عنه، لأن جماعة من ضعفاء الكوفيين يحيلون بالروايات على حسين الأشقر، على أن حسينا في حديثه بعض ما فيه.\nقلت: وكأن ابن عدي يشير بهذا الكلام إلى مثل هذا الحديث فإنه من رواية الحسين ابن أبي السري عنه، فإنه مثله بل أشد ضعفا، قال الذهبي: ضعفه أبو داود، وقال أخوه محمد: لا تكتبوا عن أخي فإنه كذاب، وقال أبو عروبة الحراني: هو خال أبي وهو كذاب، ثم ساق له هذا الحديث من طريق الطبراني.\nوقال الحافظ ابن كثير في \" التفسير \" (٣ / ٥٧٠):\nهذا حديث منكر، لا يعرف إلا من طريق حسين الأشقر، وهو شيعي متروك، ونقل نحوه المناوي عن العقيلي، ونقل عنه الحافظ في \" تهذيب التهذيب \" أنه","vol":"1","page":533},{"text":"قال:\nلا أصل له عن ابن عيينة، وليس هذا في نسختنا من \" الضعفاء \" للعقيلى. والله أعلم.\nثم إن المناوي وهم وهما فاحشا في كتابه الآخر: \" التيسير \" وقال فيه: إسناده حسن أو صحيح.\n<span data-type=\"title\" id=toc-363>٣٥٩ </span>- \" كل أحد أحق بماله من والده وولده والناس أجمعين \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (٤ / ٢٣٥ / ١١٢) ومن طريقه البيهقي في \" سننه \" (١٠ / ٣١٩) من طريق هشيم عن عبد الرحمن بن يحيى عن حبان بن أبي جبلة مرفوعا، وأعله البيهقي بقوله: هذا مرسل، حبان بن أبي جبلة القرشي من التابعين.\nقلت: وهو ثقة، لكن الراوي عنه لم أعرفه.\nثم عرفته من \" تاريخ البخاري \" وغيره وذكر أن بعضهم قلب اسمه فقال: يحيى بن عبد الرحمن وهكذا أورده ابن حبان في \" ثقاته \" (٧ / ٦٠٩) وهو عندي صدوق كما حققته في \" التيسير \" وظن العلامة أبو الطيب في تعليقه على الدارقطني أنه عبد الرحمن بن يحيى الصدفي أخومعاوية بن يحيى لينه أحمد، وهو وهم فإن هذا دمشقي كما في \" تاريخ ابن عساكر \" (١٠ / ٢٤٢) ويروي عن هشيم، وذاك مصري عنه هشيم كما ترى فالعلة الإرسال.\nوالحديث عزاه السيوطي في \" الجامع \" للبيهقي في \" سننه \" ورمز له بالصحة!\nوقد تعقبه المناوي في شرحه فقال: أشار المصنف لصحته، وهو ذهول أو قصور، فقد استدرك عليه الذهبي في \" المهذب \" فقال: قلت: لم يصح مع انقطاعه.","vol":"1","page":534},{"text":"قلت: وأخرجه البيهقي أيضا (٦ / ١٧٨) من طريق سعيد بن أبي أيوب عن بشير بن أبي سعيد عن عمر بن المنكدر مرفوعا مرسلا دون قوله: \" من والده ... \" وبشير وعمر لم أعرفهما، ولكن في \" الجرح والتعديل \" لابن أبي حاتم (١ / ١ /٣٧٤) ما نصه: بشير بن سعيد المدني، روى عن محمد بن المنكدر، روى عنه سعيد ابن أبي أيوب، سمعت أبي يقول ذلك.\nوالظاهر أنه هو هذا، ولكن وقع تحريف في اسمه واسم شيخه من نسخة \" الجرح \" أو \" السنن \" والله أعلم.\nثم ترجح أن التحريف في \" السنن \" فقد جاء في \" التاريخ \"، و\" ثقات ابن حبان \" (٦ / ١٠١) مثل ما في \" الجرح \" إلا أنهما قالا: ... ابن سعد مكان: ... ابن أبي سعيد، والباقي مثله فهو من مرسل محمد بن المنكدر، والله أعلم.\nومن الغرائب أن بعضهم استدل بهذا الحديث على عدم وجوب التسوية بين الأولاد في العطية، خلافا للحديث الصحيح أن النبي ﷺ قال لبشر والد النعمان - وكان أعطى أحد أولاده غلاما -: \" أعطيت سائر ولدك مثل هذا؟ قال: لا، قال: \" فاتقوا الله واعدلوا بين أولادكم \" أخرجه البخاري ومسلم في \" صحيحيهما \" من حديث النعمان بن بشير، وفي رواية لمسلم وغيره: \" فليس يصلح هذا، وإني لا أشهد إلا على حق \" وفي رواية: \" فإني لا أشهد على جور \". وانظر الحديث المتقدم (٣٤٠) .","vol":"1","page":535},{"text":"ومع أن هذا الحديث ضعيف لا يجوز الاحتجاج به، فإنه لا يخالف حديث النعمان بن بشير، والتوفيق بينهما ممكن، وذلك أن يقال: هذا عام، وحديث النعمان خاص وهو مقدم عليه، فيكون معنى الحديث لوصح: كل أحد أحق بماله إذا صح أنه ماله شرعا، وابن بشير لم يتملك الغلام شرعا كما أفاده حديث النعمان، فلا تعارض، وراجع لهذا البحث \" الروضة الندية في شرح الدرر البهية \" (٢ / ١٦٤ - ١٦٦) .\n<span data-type=\"title\" id=toc-364>٣٦٠ </span>- \" لا تجوز الهبة إلا مقبوضة \".\nلا أصل له مرفوعا.\nوإنما رواه عبد الرزاق من قول النخعي، كما ذكره الزيلعي في \" نصب الراية \" (٤ / ١٢١)، ولا دليل في السنة على اشتراط القبض في \" الهبة \" ومن أبواب البخاري في \" صحيحه \": باب من رأى الهبة الغائبة جائزة، فانظر (٥ / ١٦٠) من \" فتح البارى \".","vol":"1","page":536},{"text":"<span data-type=\"title\" id=toc-365>٣٦١ </span>- \" إذا كانت الهبة لذي رحم لم يرجع فيها \".\nمنكر.\nأخرجه الدارقطني (ص ٣٠٧) والحاكم (٢ / ٥٢) والبيهقي (٦ / ١٨١) من طريق الحسن عن سمرة بن جندب مرفوعا.\nوقال الحاكم: صحيح على شرط البخاري، وخالفه تلميذه البيهقي فقال: ليس إسناده بالقوي.\nوهذا هو الصواب للخلاف المعروف في سماع الحسن وهو البصري من","vol":"1","page":536},{"text":"سمرة، ثم هو مدلس وقد عنعنه، فأنى له الصحة؟ وقد نقل الزيلعي في \" نصب الراية \" (٤ / ١١٧) عن صاحب \" التنقيح \" وهو العلامة ابن عبد الهادي أنه قال: ورواة هذا الحديث كلهم ثقات، ولكنه حديث منكر، وهو من أنكر ما روى عن الحسن عن سمرة.\nقلت: وهو مخالف للحديث الصحيح: \" لا يحل للرجل أن يعطي العطية فيرجع فيها إلا الوالد فيما يعطي ولده، ومثل الذي يعطي العطية فيرجع فيها كمثل الكلب أكل حتى إذا شبع قاء ثم رجع في قيئه \" أخرجه أحمد (رقم ٢١١٩) بسند صحيح، وأصحاب \" السنن \" وصححه الترمذي وابن حبان والحاكم من حديث ابن عمر وابن عباس مرفوعا. وهو مخرج في \" الإرواء \" تحت الحديث رقم (١٦٢٢) .\nتنبيه: عزا صديق خان في \" الروضة الندية \" (٢ / ١٦٨) هذا الحديث لرواية الدارقطني أيضا من حديث ابن عباس، وهو وهم، فإن حديث ابن عباس عنده حديث آخر غير هذا، وهو:\n<span data-type=\"title\" id=toc-366>٣٦٢ </span>- \" من وهب هبة فارتجع بها فهو أحق بها ما لم يثب عليها، ولكنه كالكلب يعود في قيئه \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (٣٠٧) من طريق إبراهيم بن أبي يحيى عن محمد بن عبيد الله عن عطاء عن ابن عباس مرفوعا.\nقال الزيلعي في \" نصب الراية \" (٤ / ١٢٥): وأعله عبد الحق في \" أحكامه \" بمحمد بن عبيد الله العرزمي، قال ابن القطان","vol":"1","page":537},{"text":"كالمتعقب عليه: وهو لم يصل إلى العرزمي إلا على لسان كذاب، وهو إبراهيم بن أبي يحيى الأسلمي، فلعل الجناية\nمنه، انتهى.\nقلت: والعرزمي متروك كما في \" التقريب \"، لكن قد روي بسند أصلح من هذا أخرجه الطبراني (١١٣١٧) من طريق ابن أبي ليلى عن عطاء به، وابن أبي ليلى سيء الحفظ.\n<span data-type=\"title\" id=toc-367>٣٦٣ </span>- \" من وهب هبة فهو أحق بها ما لم يثب منها \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (ص ٣٠٧) والحاكم (٢ / ٥٢) وعنه البيهقي (٦ / ١٨٠ - ١٨١) من طريقين عبيد الله بن موسى، أنبأ حنظلة بن أبي سفيان قال: سمعت سالم بن عبد الله عن ابن عمر مرفوعا. وقال الحاكم: صحيح على شرط الشيخين، إلا أن يكون الحمل فيه على شيخنا يعني إسحاق بن محمد بن خالد الهاشمي\n. ولم يتعقبه الذهبي في \" تلخيص المستدرك \" بشيء على ما في النسخة المطبوعة، لكن قال المناوي في شرح \" الجامع الصغير \":\n\" وقفت على نسخة من \" تلخيص المستدرك \" للذهبى بخطه، فرأيته كتب على الهامش بخطه ما صورته: موضوع \".\nوأما في \" الميزان \" فقال في ترجمة إسحاق هذا: روى عنه الحاكم واتهمه.\nونقل الحافظ في \" اللسان \" قول الحاكم المتقدم في شيخه وعقبه بقوله:\nقلت: الحمل فيه عليه بلا ريب، وهذا الكلام معروف من قول عمر غير مرفوع.\nوهذا ذهول عجيب من قبل الحافظ، فإن الدارقطني أخرجه من غير طريق","vol":"1","page":538},{"text":"إسحاق هذا فبرئت عهدته منه، وقال الدارقطني عقبه: لا يثبت هذا مرفوعا، والصواب عن ابن عمر عن عمر موقوفا (في الأصل: مرفوعا وهو خطأ مطبعي) . وقد أشار البيهقي في \" السنن \" إلى أن الخطأ فيه من عبيد الله بن موسى، فإنه بعد أن ساقه من طريق الحاكم قال: وكذلك رواه علي بن سهل بن المغيرة (شيخ شيخ الدارقطني فيه) عن عبيد الله وهو وهم، وإنما المحفوظ عن حنظلة عن سالم بن عبد الله عن أبيه عن عمر بن الخطاب يعني موقوفا، ثم ساق سنده بذلك إلى عبد الله بن وهب عن حنظلة، وكذلك رواه وكيع عن حنظلة به كما في \" المحلى \" لابن حزم (١٠ / ١٢٨) . ثم رأيت الزيلعي ذكر في \" نصب الراية \" (٤ / ١٢٦) أن البيهقي قال في \" المعرفة \" غلط فيه عبيد الله بن موسى \" والصحيح رواية عبد الله بن وهب ...، وأقره الزيلعي ويؤيد وقفه أن البيهقي أخرجه من طريق سعيد بن منصور، حدثنا سفيان عن عمرو بن دينار عن سالم عن أبيه عن عمر موقوفا.\nورواه بعض الضعفاء فرفعه وهو إبراهيم بن إسماعيل بن جارية، فقال: عن عمرو بن دينار عن أبي هريرة مرفوعا. أخرجه ابن ماجه (٢ / ٧٠) والدارقطني والبيهقي وقال: وهذا المتن بهذا الإسناد أليق، وإبراهيم بن إسماعيل ضعيف عند أهل العلم بالحديث، وعمرو بن دينار منقطع، والمحفوظ عن عمرو بن دينار عن سالم عن أبيه","vol":"1","page":539},{"text":"عن عمر موقوفا. قال البخاري: هذا أصح. قلت: والحديث مخالف لقوله ﷺ: \" العائد في هبته كالكلب يعود في قيئه \" متفق عليه، فإنه بعمومه يفيد المنع من الرجوع فيها، ولا يجوز تخصيصه بهذا الحديث لضعفه.\n<span data-type=\"title\" id=toc-368>٣٦٤ </span>- \" من صلى فى مسجدي أربعين صلاة لا يفوته صلاة كتبت له براءة من النار، ونجاة من العذاب، وبرئ من النفاق \".\nمنكر.\nأخرجه أحمد (٣ / ١٥٥) والطبراني في \" المعجم الأوسط \" (٢ / ٣٢ / ٢ / ٥٥٧٦) من طريق عبد الرحمن بن أبي الرجال عن نبيط بن عمر عن أنس بن مالك مرفوعا.\nوقال الطبراني: لم يروه عن أنس إلا نبيط تفرد به ابن أبي الرجال.\nقلت: وهذا سند ضعيف، نبيط هذا لا يعرف في هذا الحديث، وقد ذكره ابن حبان في \" الثقات \" (٥ / ٤٨٣) على قاعدته في توثيق المجهولين، وهو عمدة الهيثمي في قوله في \" المجمع \" (٤ / ٨):\nرواه أحمد والطبراني في \" الأوسط \" ورجاله ثقات.\nوأما قول المنذري في \" الترغيب \" (٢ / ١٣٦):\nرواه أحمد ورواته رواة الصحيح، والطبراني في \" الأوسط \".\nفوهم واضح لأن نبيطا هذا ليس من رواة الصحيح، بل ولا روى له أحد من بقية الستة! ومما يضعف هذا الحديث أنه ورد من طريقين يقوى أحدهما الآخر عن أنس","vol":"1","page":540},{"text":"مرفوعا وموقوفا بلفظ:\n\" من صلى لله أربعين يوما في جماعة يدرك التكبير الأولى كتبت له براءتان، براءة من النار، وبراءة من النفاق \".\nأخرجه الترمذي (١ / ٧ - طبع أحمد شاكر) ثم وجدت له طريقا ثالثا عنه مرفوعا أخرجه بحشل في \" تاريخ واسط \" (ص ٣٦) وله شاهد من حديث عمر بن الخطاب مرفوعا.\nأخرجه ابن ماجه (١ / ٢٦٦) بسند ضعيف ومنقطع، ثم استوعبت طرقه وبينت ما لها وما عليها في الصحيحة برقم (٢ / ٦٥٢) وهذا اللفظ يغاير لفظ حديث الترجمة كل المغايرة، وهو أقوى منه فتأكد ضعفه ونكارته فمن قواه من المعاصرين فقد جانبه الصواب ولربما الإنصاف أيضا!\n<span data-type=\"title\" id=toc-369>٣٦٥ </span>- \" جهزوا صاحبكم فإن الفرق فلذ كبده \".\nضعيف.\nأخرجه الحاكم (٣ / ٤٩٤) وعنه البيهقي في \" شعب الإيمان \" (١ / ١ / ١٨٧ / ٢) من طريق ابن أبي الدنيا حدثني محمد بن إسحاق بن حمزة البخاري حدثنا أبي حدثنا عبد الله بن المبارك أنا محمد بن مطرف عن أبي حازم أظنه عن سهل بن سعد. أن فتى من الأنصار دخلته خشية من النار فكان يبكي عند ذكر النار حتى حبسه ذلك في البيت، فذكر ذلك للنبي ﷺ فجاءه في البيت فلما دخل عليه اعتنقه الفتى وخر ميتا، فقال النبي ﷺ فذكره.\nقال الحاكم: صحيح الإسناد.","vol":"1","page":541},{"text":"وتعقبه الذهبي في \" تلخيصه \" بقوله:\nهذا البخاري وأبوه لا يدرى من هما، والخبر شبه موضوع.\nوأقره الحافظ في ترجمة إسحاق بن حمزة من \" اللسان \" إلا فيما قال في إسحاق، فتعقبه بقوله: بل إسحاق ذكره ابن حبان في \" الثقات \" ... وذكره الخليل في \" الإرشاد \"\nوقال: رضيه محمد بن إسماعيل البخاري وأثنى عليه، لكنه لم يخرجه في تصانيفه.\n<span data-type=\"title\" id=toc-370>٣٦٦ </span>- \" جهنم تحيط بالدنيا، والجنة من ورائها، فلذلك صار الصراط على جهنم طريقا إلى الجنة \".\nمنكر جدا.\nأخرجه ابن مخلد العطار في \" المنتقى من أحاديثه \" (٢ / ٨٤ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٩٣) ومن طريقه الديلمي في مسنده (٢ / ٧٩) عن محمد بن حمزة بن زياد الطوسي، حدثنا أبي قال: حدثنا قيس بن الربيع عن عبيد المكتب، عن مجاهد عن ابن عمر مرفوعا.\nومن طريق العطار أخرجه الخطيب (٢ / ٢٩١) وعنه الذهبي في ترجمة محمد بن حمزة ابن زياد ثم قال:\n\" هذا منكر جدا، محمد واه، وحمزة تركه أحمد، وقال ابن معين: ليس به بأس.\nقال مهنا: سألت أحمد عن حمزة الطوسي؟ فقال: لا يكتب عن الخبيث، وقال في ترجمة محمد بن حمزة: قال ابن منده: حدث بمناكير: قلت: روى عن أبيه، وأبوه فغير عمدة.\nوالحديث عزاه السيوطي لـ \" مسند الفردوس \" أيضا، ورواه أبو الحسن أحمد بن محمد بن الصلت في حديثه عن ابن عبد العزيز الهاشمي (٧٦ / ١) عن محمد","vol":"1","page":542},{"text":"الطوسي به.\nتنبيه: زاد المناوي في إعلال الحديث فقال: وفيه محمد مخلد قال الذهبي:\nقال ابن عدي: حدث بالأباطيل، قلت: وهذا هو الرعيني الحمصي وهو غير العطار صاحب هذا الحديث وهو ثقة مترجم في تاريخ بغداد (٣ / ٣١٠) فوجب التنبيه.\n<span data-type=\"title\" id=toc-371>٣٦٧ </span>- \" خيار أمتي علماؤها، وخيار علمائها رحماؤها، ألا وإن الله يغفر للعالم أربعين ذنبا، قبل أن يغفر للجاهل ذنبا واحدا، ألا وإن العالم الرحيم يجيء يوم القيامة وإن نوره قد أضاء يمشي فيه بين المشرق والمغرب كما يضيء الكوكب الدري \".\nباطل.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ١٨٨) والخطيب في \" تاريخه \" (١ / ٢٣٧ - ٢٣٨) وفي \" الموضح \" (٢ / ٦٢) وابن عساكر في \" ذم من لا يعمل بعلمه \" (٥٨ / ٢) وفي \" التاريخ \" (١٦ / ٢٨ / ٢) من طريق محمد بن إسحاق السلمي، حدثنا عبد الله بن المبارك عن سفيان الثوري عن أبي الزناد عن أبي حازم عن أبي هريرة مرفوعا، وقال أبو نعيم: غريب لم نكتبه إلا من هذا الوجه.\nوقال الخطيب: محمد بن إسحاق السلمي أحد الغرباء المجهولين حدث عن عبد الله ابن المبارك حديثا منكرا، ثم ساق له هذا الحديث، وقال الذهبي في \" الميزان \":","vol":"1","page":543},{"text":"فيه جهالة، وأتى بخبر باطل، ثم ذكر هذا، وأقره الحافظ في \" اللسان \" والسيوطي في \" اللآليء \" (١ / ٢٣٥) وقال:\nوأخرجه ابن الجوزي في \" الواهيات \" وقد أنكره الخطيب، وكأنه لم يتهم فيه إلا السلمي، ثم قال: \" وله طريق آخر عن ابن عمر أخرجه القضاعي في \" مسند الشهاب \" (ق ١٠٤ / ١): أنبأنا محمد بن إسماعيل الفرغاني حدثنا أحمد بن خالد القرشي حدثنا نوح بن حبيب حدثنا ابن مسلمة عن مالك عن نافع عن ابن عمر بمثله سواء، وقال في \" الميزان \" أحمد بن خالد لا يعرف، والخبر باطل.\nقلت: وأقره الحافظ في \" اللسان \" وقد رواه فيه من طريق القضاعي، فقد اتفق هؤلاء الحفاظ الثلاثة الذهبي والعسقلاني والسيوطي على بطلان هذا الحديث من الوجهين، فأعجب للسيوطى كيف يخالفهم ويناقض نفسه فيورد الحديث في \" الجامع الصغير \" من الطريقين المذكورين مع اعترافه ببطلانهما وقد ذكر المناوي نحو هذا في \" الفيض \" وأما في \" التيسير \" فاقتصر على تضعيف إسناده.\n<span data-type=\"title\" id=toc-372>٣٦٨ </span>- \" حامل القرآن حامل راية الإسلام، من أكرمه فقد أكرم الله، ومن أهانه فعليه لعنة الله \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٢ / ٨٨) بسنده إلى محمد بن يونس الكديمي بإسناده إلى أبي أمامة الباهلي مرفوعا وذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٣ رقم ١١٦) وقال عقبه:","vol":"1","page":544},{"text":"الكديمي متهم.\nقلت: ومع هذا فقد ذكره في \" الجامع الصغير \" بهذه الرواية فتعقبه المناوي في \" شرحيه \" بأن الكديمي وضاع.\n<span data-type=\"title\" id=toc-373>٣٦٩ </span>- \" قليل العمل ينفع مع العلم، وكثير العمل لا ينفع مع الجهل \".\nموضوع.\nأخرجه ابن عبد البر في \" جامع بيان العلم وفضله \" (١ / ٤٥) من طريق محمد بن روح بن عمران القتيرى في الأصل: القشيري وهو تصحيف عن مؤمل بن عبد الرحمن الثقفي عن عباد بن عبد الصمد عن أنس بن مالك قال:\n\" جاء رجل إلى رسول الله ﷺ فقال: يا رسول الله أي الأعمال أفضل؟ قال: العلم بالله ﷿، قال: يا رسول الله أي الأعمال أفضل؟ قال:\nالعلم بالله، قال: يا رسول الله أسألك عن العمل وتخبرني عن العلم؟ فقال رسول الله ﷺ ... فذكره.\nوهذا إسناد موضوع محمد بن روح القتيرى ضعيف، ومؤمل بن عبد الرحمن الثقفي قال فيه أبو حاتم: لين الحديث، ضعيف الحديث، وقال ابن عدي: عامة حديثه غير محفوظ، ثم ساق له أحاديث واهية، وعباد بن عبد الصمد قال في \" الميزان \":\nوهاه ابن حبان وقال: حدثنا ابن قتيبة حدثنا غالب بن وزير الغزي ثنا مؤمل","vol":"1","page":545},{"text":"بن عبد الرحمن الثقفي حدثنا عباد بن عبد الصمد عن أنس بنسخة كلها موضوعة.\nوالحديث أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٤١) من رواية الديلمي بسنده عن محمد بن روح به، ثم أعله بقول ابن حبان الذي ذكرته آنفا، وبقوله: وقال البخاري: عباد بن عبد الصمد منكر الحديث، وقال في \" المغني \" مؤمل بن عبد الرحمن، ضعفه أبو حاتم.\nقلت: ومع ذلك فقد أورده السيوطي في \" الجامع الصغير \" أيضا، فكيف يتفق هذا مع حكمه هو نفسه عليه بالوضع؟ ! ولا ينافيه قول العراقي في \" تخريج الإحياء \" (١ / ٧) إن سنده ضعيف، لما سبق بيانه مرارا من أن الحديث الموضوع من أقسام الحديث الضعيف.\n<span data-type=\"title\" id=toc-374>٣٧٠ </span>- \" قوام المرء عقله، ولا دين لمن لا عقل له \".\nموضوع.\nذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٦) فقال: قال الحارث: حدثنا داود حدثنا نصر بن طريف عن ابن جريج عن أبي الزبير عن جابر مرفوعا.\nقلت: أخرجه ابن عدي في \" الكامل \" (٣ / ٧٩٦) وابن النجار في \" ذيل تاريخ بغداد \" (ج ١٠ ق ١٠٩ / ٢) والرافعي في \" أخبار قزوين \" (٤ / ٩٠) عن الحارث به، وسكت السيوطي على هذا السند لوضوح علته، وذلك لأن داود هذا هو ابن المحبر صاحب كتاب \" العقل \" قال الذهبي:","vol":"1","page":546},{"text":"وليته لم يصنفه، وروى عبد الغني بن سعيد عن الدارقطني قال: كتاب \" العقل \" وضعه ميسرة بن عبد ربه، ثم سرقه منه\nداود بن المحبر فركبه بأسانيد غير أسانيد ميسرة، ثم قال السيوطي: أخرجه البيهقي من طريق حامد بن آدم عن أبي غانم عن أبي الزبير به وقال: تفرد به حامد وكان متهما بالكذب.\nقلت: ومع هذا أورده في \" الجامع الصغير \" برواية البيهقي دون أن يذكر ما أعله به! وقد تعقبه المناوي بقوله: فكان على المصنف حذفه، وليته إذ ذكره لم يحذف من كلام مخرجه علته! والحديث عند البيهقي في \" شعب الإيمان \" (٢ / ٢٣ / ٢) وقد ذكره السيوطي في موضع آخر من \" الجامع \" بلفظ: \" دين المرء عقله، ومن لا عقل له لا دين له \"، وقال: رواه أبو الشيخ في \" الثواب \"، وابن النجار عن جابر.\nولم يتكلم الشارح عليه بشيء، غير أنه قال: ورواه عنه الديلمي أيضا.\nوالظاهر أن الطريق واحد، والله أعلم. وقد تقدم الحديث بنحوه، وهو الحديث الأول.","vol":"1","page":547},{"text":"ثم تبين أنه من رواية عمير بن عمران الحنفي عن ابن جريج به وسوف يأتي تخريجه برقم (٣٦٠٣) .\n<span data-type=\"title\" id=toc-375>٣٧١ </span>- \" ستفتح عليكم الآفاق، وستفتح عليكم مدينة يقال لها: قزوين، من رابط فيها أربعين يوما أو أربعين ليلة، كان له فى الجنة عمود من ذهب عليه زبرجدة خضراء، عليها قبة من ياقوتة حمراء، لها سبعون ألف مصراع من ذهب، على كل مصراع زوجة من الحور العين \".\nموضوع.\nأخرجه ابن ماجه (٢ / ١٧٩) والرافعي في \" أخبار قزوين \" (١ / ٦ - ٧) والمزي في \" تهذيب الكمال \" (٨ / ٤٤٨ - مطبوع) من طريق داود بن المحبر، أنبأنا الربيع بن صبيح عن يزيد بن أبان عن أنس مرفوعا.\nأورده ابن الجوزي في \" الموضوعات \" (٢ / ٥٥) من هذا الوجه وقال: موضوع: داود وضاع وهو المتهم به، والربيع ضعيف، ويزيد متروك.\nوقال المزي في \" التهذيب \" وهو حديث منكر لا يعرف إلا من رواية داود وأقره السيوطي في \" اللآليء \" (١ / ٤٦٣):\nقلت: وفي ترجمته ساق الذهبي له هذا الحديث، ثم قال:\nفلقد شان ابن ماجه \" سننه \" بإدخاله هذا الحديث الموضوع فيها.\nقلت: ومن هذا تعلم قيمة قول الرافعي عقب هذا الحديث مشهور: \" رواه عن داود جماعة، وأودعه الإمام ابن ماجه في \" سننه \"، والحفاظ يقرنون كتابه بـ \" الصحيحين \"، و\" سنن أبي داود \" ... !","vol":"1","page":548},{"text":"<span data-type=\"title\" id=toc-376>٣٧٢ </span>- \" ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد سفرا \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (١ / ١٠٥ / ١): حدثنا عيسى بن يونس عن الأوزاعي عن المطعم بن المقدام مرفوعا.\nوأخرجه الخطيب في \" الموضح \" (٢ / ٢٢٠ - ٢٢١) عن موسى بن أبي موسى: حدثنا أبو بكر بن أبي شيبة عن عيسى بن يونس به، ورواه محمد بن عثمان بن أبي شيبة في جزء \" مسائل أبي جعفر محمد بن عثمان بن أبي شيبة شيوخه \" (رقم ٢٨) قال: وسمعت مليح بن وكيع يقول: سمعت الوليد بن مسلم يقول: سمعت الأوزاعي يقول:\nحدثني الثقة المطعم بن المقدام به.\nومن طريقه رواه ابن عساكر في \" تاريخه \" (١٦ / ٢٩٧ / ٢) .\nقلت: وهذا سند ضعيف، رجاله كلهم ثقات، لكنه مرسل لأن المطعم هذا تابعي.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن أبي شيبة عن المطعم ابن المقدام.\nفتعقبه المناوي بأن فيه محمد بن عثمان بن أبي شيبة أورده الذهبي في \" الضعفاء \".\nقلت: وهذا تعقب عجيب، فإن محمد بن عثمان لا تعلق له بالرواية التي عزاها","vol":"1","page":549},{"text":"السيوطي لابن أبي شيبة، فإن هذا هو مؤلف كتاب \" المصنف \" المشهور به، وهو أعلى طبقة من ابن أخيه محمد بن عثمان، وابن أبي شيبة عند الإطلاق، إنما يراد به أبو بكر هذا صاحب \" المصنف \" واسمه عبد الله بن محمد بن أبي شيبة: إبراهيم بن عثمان الواسطي ويراد به تارة أخوه عثمان بن محمد، ولا يراد إطلاقا ابنه محمد بن عثمان، فإن كان المناوي تبادر إليه أنه المراد بـ ابن أبي شيبة عند السيوطي فهو عجيب، وإن كان يريد أنه في إسناد ابن أبي شيبة صاحب \" المصنف \" فهو أعجب، لما علمت أنه متأخر عنه.\nنعم قد رواه محمد بن عثمان أيضا كما سبق، لكن ليس هو المراد عند السيوطي.\nوالحديث عزاه النووي في \" الأذكار \" (ص ٢٧٦) للطبراني من حديث المقطم بن المقدام الصحابي، كذا قال، وإنما هو المطعم، وليس بصحابي كما تقدم، فلعل الخطأ من بعض النساخ.\nثم تبين لي أن الخطأ من النووي نفسه، فقد ذكر الحافظ ابن حجر أنه رآه كذلك بخط النووي، قال: وهو سهو نشأ عن تصحيف، إنما هو المطعم بسكون الطاء وكسر العين، وقوله \" الصحابي \" إنما هو الصنعاني بصاد ثم نون ساكنة ثم عين مهملة وبعد الألف نون نسبة إلى صنعاء دمشق، وكان في عصر صغار الصحابة، ولم يثبت له سماع من صحابي، بل أرسل عن بعضهم، وجل روايته عن التابعين كمجاهد والحسن، وسنده معضل، أو مرسل إن ثبت له سماع من صحابي. نقلته ملخصا من \" شرح الأذكار \" لابن علان (٥ / ١٠٥) وأفاد أنه ليس في \" كبير الطبراني \" وإنما في كتاب \" مناسك الحج \" له وقد روى الحديث عن أنس نحوه أتم منه، بلفظ:","vol":"1","page":550},{"text":"\" أربع ركعات يقرأ فيهن بفاتحة الكتاب و﴿قل هو الله أحد﴾ (١) ثم يقول اللهم إني أتقرب إليك ... \" إلخ وهو مسلسل بالعلل كما سيأتي بيانه أن شاء الله برقم (٥٨٤٠) .\nثم إن النووى ﵀ استدل بالحديث على أنه يستحب للمسافر عند الخروج أن يصلي ركعتين، وفيه نظر بين، لأن الاستحباب حكم شرعي لا يجوز الاستدلال عليه بحديث ضعيف، لأنه لا يفيد إلا الظن المرجوح، ولا يثبت به شيء من الأحكام الشرعية كما لا يخفي، ولم ترد هذه الصلاة عنه ﷺ فلا تشرع، بخلاف الصلاة عند الرجوع فإنها سنة، وأغرب من هذا جزمه أعني النووي ﵀:\n\" بأنه يستحب أن يقرأ سورة ﴿لإيلاف قريش﴾ فقد قال الإمام السيد الجليل أبو الحسن القزويني الفقيه الشافعي صاحب الكرامات الظاهرة والأحوال الباهرة والمعارف المتظاهرة: إنه أمان من كل سوء \".\nقلت: وهذا تشريع في الدين دون أي دليل إلا مجرد الدعوى! فمن أين له أن ذلك أمان من كل سوء؟ ! لقد كان مثل هذه الآراء التي لم ترد في الكتاب ولا في السنة من أسباب تبديل الشريعة وتغييرها من حيث لا يشعرون، لولا أن الله تعهد\nبحفظها ورضي الله عن حذيفة بن اليمان إذ قال:\n\" كل عبادة لم يتعبدها أصحاب رسول الله ﷺ فلا تعبدوها \".\nوقال ابن مسعود ﵁: \" اتبعوا ولا تبتدعوا فقد كفيتم، عليكم بالأمر العتيق \".\nثم وقفت على حديث يمكن أن يستحب به صلاة ركعتين عند النصر (١) وهو مخرج في \" الصحيحة \" (١٣٢٣) فراجعه وثمة حديث آخر سيأتي برقم (٦٢٣٥ و٦٢٣٦) .\n_________\n(١) سورة الإخلاص","vol":"1","page":551},{"text":"<span data-type=\"title\" id=toc-377>٣٧٣ </span>- \" لا تبكوا على الدين إذا وليه أهله، ولكن ابكوا عليه إذا وليه غير أهله \".\nضعيف.\nأخرجه أحمد (٥ / ٤٢٢) والحاكم (٤ / ٥١٥) من طريق عبد الملك بن عمرو العقدي عن كثير بن زيد عن داود بن أبي صالح قال: أقبل مروان يوما فوجد رجلا واضعا وجهه على القبر، فقال: أتدري ما تصنع؟ ! فأقبل عليه فإذا هو أبو أيوب، فقال: نعم جئت رسول الله ﷺ ولم آت الحجر، سمعت رسول الله صلى\nالله عليه وسلم ... \" فذكره، وقال الحاكم: صحيح الإسناد، ووافقه الذهبي! وهو من أوهامهما فقد قال\nالذهبي نفسه في ترجمة داود هذا: حجازي لا يعرف.\nووافقه الحافظ ابن حجر في \" تهذيب التهذيب \" فأنى له الصحة؟ ! وذهل عن هذه العلة الحافظ الهيثمي فقال في \" المجمع \" (٥ / ٢٤٥): رواه أحمد والطبراني في \" الكبير \" و\" الأوسط \"، وفيه كثير بن زيد وثقه أحمد وغيره، وضعفه النسائي وغيره.\nقلت: ثم تبين بعد أن تيسر الرجوع إلى معجمي الطبراني أنه ليس في سنده داود هذا، فأعله الهيثمي بكثير، فقد أخرجه في \" الكبير \" (٤ / ١٨٩ / ٣٩٩٩)، و\" الأوسط \" (١ / ١٨ / ١ / ٢٨٢) بإسناد واحد، فقال: حدثنا أحمد بن رشدين المصري: حدثنا سفيان بن بشير وفي \" الأوسط \": بشر، وزاد: الكوفي: حدثنا حاتم بن إسماعيل عن كثير بن زيد عن المطلب بن عبد الله قال: قال أبو أيوب لمروان بن الحكم، فذكر الحديث مرفوعا، وقال: لا يروى إلا بهذا الإسناد، تفرد به حاتم!","vol":"1","page":552},{"text":"كذا قال، وقد فاتته متابعة العقدي المتقدمة.\nوحاتم بن إسماعيل من رجال الشيخين، لكن قال الحافظ:\nصحيح الكتاب، صدوق يهم.\nقلت: فمن المحتمل أن يكون وهم في ذكره المطلب بن عبد الله مكان داود بن أبي صالح، ولكن السند إليه غير صحيح، فيمكن أن يكون الوهم من غيره، لأن سفيان بن بشير أو بشر، لم أعرفه، وليس هو الأنصاري المترجم في \" ثقات ابن حبان \" (٦ / ٤٠٣) وغيره، فإنه تابع تابعي، فهو متقدم على هذا، من طبقة شيخ شيخه (كثير بن زيد) ! ولعل الآفة من أحمد بن رشدين شيخ الطبراني، فإنه متهم بالكذب، كما تقدم بيانه تحت الحديث (٤٧)، فكان على الهيثمي أن يبين الفرق والخلاف بين إسناد أحمد والطبراني من جهة، وعلة كل منهما من جهة أخرى، والمعصوم من عصمه الله تعالى.\nولقد كان الواجب على المعلق على \" المعجم الأوسط \" الدكتور الطحان أن يتولى بيان ذلك، ولكن.....\nوأما قول المناوي: وداود بن أبي صالح قال ابن حبان: يروي الموضوعات.\nفمن أوهامه أيضا، فإنه رجل آخر متأخر عن هذا يروي عن نافع، وسيأتي له حديث إن شاء الله تعالى قريبا برقم (٣٧٥)، وقد شاع عند المتأخرين الاستدلال بهذا الحديث على جواز التمسح بالقبر لوضع أبي أيوب وجهه على القبر، وهذا مع أنه ليس صريحا في الدلالة على أن تمسحه كان للتبرك - كما يفعل الجهال - فالسند إليه بذلك ضعيف كما علمت فلا حجة فيه، وقد أنكر المحققون من العلماء كالنووى وغيره، التمسح بالقبور وقالوا: إنه","vol":"1","page":553},{"text":"من عمل النصارى وقد ذكرت بعض النقول في ذلك في \" تحذير الساجد من اتخاذ القبور مساجد \" وهي الرسالة الخامسة من رسائل كتابنا \" تسديد الإصابة إلى من زعم نصرة الخلفاء الراشدين والصحابة \" وهي مطبوعة والحمد لله فانظر (ص ١٠٨) منه.\n<span data-type=\"title\" id=toc-378>٣٧٤ </span>- \" نهى أن يمشي الرجل بين البعيرين يقودهما \".\nضعيف.\nأخرجه الحاكم (٤ / ٢٨٠) من طريق محمد بن ثابت البناني عن أبيه عن أنس مرفوعا، وقال: صحيح الإسناد، ورده الذهبي بقوله.\nمحمد ضعفه النسائي.\nقلت: وقال الحافظ ابن حجر في \" التقريب \": ضعيف.","vol":"1","page":554},{"text":"<span data-type=\"title\" id=toc-379>٣٧٥ </span>- \" نهى أن يمشي الرجل بين المرأتين \".\nموضوع.\nأخرجه أبو داود (٢ / ٣٥٢) والعقيلي في \" الضعفاء \" (١٢٦) الحاكم (٤ / ٢٨٠) والخلال في \" الأمر بالمعروف \" (٢٢ / ٢) وابن عدي (٣ / ٩٥٥) من طريق داود بن أبي صالح عن نافع عن ابن عمر مرفوعا، وقال الحاكم: صحيح الإسناد وتعقبه الذهبي بقوله: قلت: داود بن أبي صالح قال ابن حبان: يروي الموضوعات\n. قلت: وكذا قال في \" الميزان \" ثم ذكر عقبه هذا الحديث، وقال المنذري في","vol":"1","page":554},{"text":"\" مختصر السنن \" (٨ / ١١٨) .\nوقال ابن حبان: يروي الموضوعات عن الثقات حتى كأنه يتعمدها، وذكر له هذا الحديث.\nوقال أبو زرعة: لا أعرفه إلا بهذا الحديث وهو منكر.\nقلت: وذكر له البخاري في \" التاريخ الصغير \" (١٨٧) هذا الحديث وقال:\nلا يتابع في حديثه، وكذا قال العقيلي وزاد: ولا يعرف إلا به وتبعه عبد الحق في \" الأحكام \" (٢٠٥ / ١) قال: وله فيه لفظ آخر قال: قال رسول الله ﷺ: \" إذا استقبلك المرأتان فلا تمر بينهما خذ يمنة أو\nيسرة \"، ذكره أبو أحمد بن عدي.\nقلت: أخرجه من طريق يوسف بن الغرق عن داود به ويوسف كذاب كما تقدم بيانه تحت رقم (١٩٣) .\n<span data-type=\"title\" id=toc-380>٣٧٦ </span>- \" الأقربون أولى بالمعروف \".\nلا أصل له بهذا اللفظ.\nكما أشار إليه السخاوي في \" المقاصد \" (ص ٣٤)، وبعضهم يتوهم أنه آية!\nوإنما في القرآن قوله تعالى ﴿قل ما أنفقتم من خير فللوالدين والأقربين﴾ .","vol":"1","page":555},{"text":"<span data-type=\"title\" id=toc-381>٣٧٧ </span>- \" آخر من يدخل الجنة رجل من جهينة يقال له: جهينة، فيسأله أهل الجنة: هل بقي أحد يعذب؟ فيقول: لا، فيقولون: عند جهينة الخبر اليقين \".\nموضوع.\nرواه محمد بن المظفر في \" غرائب مالك \" (٧٦ / ٢) والدارقطني في \" الغرائب \" من طريق جامع بن سوادة حدثنا زهير بن عباد: حدثنا أحمد بن الحسين اللهبي حدثنا عبد الملك بن الحكم حدثنا مالك عن نافع عن ابن عمر رفعه، قال الدارقطني: هذا الحديث باطل، وجامع ضعيف وكذا عبد الملك.\nقلت: كذا ذكره السيوطي في \" ذيل الموضوعات \" من طريق الدارقطني، وتبعه ابن عراق (٣٩٩ / ٢) ومع هذا فقد أورده السيوطي في \" الجامع الصغير \" أيضا! من رواية الخطيب في \" رواة مالك \" عن ابن عمر، ولا فائدة من المغايرة في التخريج لأن طريق الخطيب هي طريق الدارقطني كما بينه الشارح المناوي.\nومن الغرائب أن العجلوني أورد هذا الحديث في \" كشف الخفاء \" (١ / ١٥) ثم لم يبين حاله!","vol":"1","page":556},{"text":"<span data-type=\"title\" id=toc-382>٣٧٨ </span>- \" اتبعوا العلماء فإنهم سرج الدنيا ومصابيح الآخرة \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (١ / ٣٩) من طريق القاسم بن إبراهيم الملطي حدثنا لوين المصيصي حدثنا مالك بن أنس عن الزهري عن أنس بن مالك مرفوعا وذكره السيوطي في \" الجامع الصغير \" من رواية الديلمي مع أنه أورده أيضا في \" ذيل الأحاديث الموضوعة \" (ص ٣٩) عن الديلمي وذكر أن القاسم بن إبراهيم","vol":"1","page":556},{"text":"الملطي، قال الدارقطني: كذاب، وقال الخطيب: روى عن لوين عن مالك عجائب من الأباطيل.\n٣٧٩ - \" إذا أتى علي يوم لا أزداد فيه علما يقربني إلى الله تعالى فلا بورك لي فى طلوع شمس ذلك اليوم \".\nموضوع.\nأخرجه ابن راهو يه في \" مسنده \" (٤ / ٢٤ / ٢) وابن عدي في \" الكامل \" (ق ١٦١ / ٢) وأبو الحسن بن الصلت في \" حديثه عن ابن عبد العزيز الهاشمي \" (١ / ٢)، وأبو نعيم في \" الحلية \" (٨ / ١٨٨)\nوالخطيب في \" تاريخه \" (٦ / ١٠٠)، وابن عبد البر (١ / ٦١)، وكذا الطبراني في \" الأوسط \" (٢ / ١١٥ / ١ / ٦٧٨٠) من طرق عن الحكم بن عبد الله عن الزهري عن سعيد بن المسيب عن عائشة مرفوعا، وقال أبو نعيم:\nغريب من حديث الزهري تفرد به الحكم.\nقلت: وهو الحكم بن عبد الله بن خطاف، وقيل: ابن سعد أبو سلمة الحمصي وهو كذاب كما قال أبو حاتم، وأورده ابن الجوزي في \" الموضوعات \" (١ / ٢٣٣) من طريق الخطيب ثم قال:\nقال الصوري: منكر لا أصل له لا يرويه عن الزهري غير الحكم.\n، والحكم قال أبو حاتم كذاب وقال ابن حبان يروي الموضوعات عن الأثبات، قال السيوطي في \" اللآليء \" (١ / ٢٠٩):\nقلت: قال الدارقطني: كان يضع الحديث، روى عن الزهري عن ابن","vol":"1","page":557},{"text":"المسيب نحو خمسين حديثا لا أصل لها، ثم قال السيوطي:\nوأخرجه أبو علي الحسين بن محمد بن حسين المقري في \" جزئه \"، حدثنا أحمد بن عمير، أنبأنا أبو أمية محمد بن إبراهيم، حدثنا النفيلي، حدثنا بقية بن الوليد عن أبي سلمة الحمصي عن الزهري به، وقال ابن عمير: ليس أبو سلمة هذا، سليمان بن سلم، هذا رجل آخر.\nقلت: صدق ابن عمير وكان من تمام الفائدة أن يبين هو أو السيوطي من هو.\nولكنهما لم يفعلا، وقد تبين لي أنه الحكم بن عبد الله نفسه فإنه يكنى أبا سلمة، وقد ذكره بقية بكنيته دون اسمه يدلسه، وهذا مما اشتهر به بقية، عافانا الله تعالى من كل آفة وبلية ويؤكد ذلك أن بقية قد صرح باسمه في رواية\nالطبراني وغيره.\nومع إقرار السيوطي ابن الجوزي على وضع هذا الحديث وتأييده لوضعه، فقد أورده أيضا في \" الجامع الصغير \" من رواية الطبراني، وابن عدي، وأبي نعيم في \" الحلية \" عن عائشة! ولا يفيده رواية ابن عدي أيضا إياه فإن في سنده أيضا متهما، وهو بلفظ:\n<span data-type=\"title\" id=toc-383>٣٨٠ </span>- \" إذا أتى علي يوم لم أزدد فيه خيرا فلا بورك لي فيه \".\nموضوع.\nرواه ابن عدي وابن حبان في \" الضعفاء \" (١ / ٣٣٥) من طريق سليمان بن بشار عن سفيان عن الزهري عن سعيد عن عائشة مرفوعا.\nوهذا سند موضوع، قال الذهبي:\nسليمان بن بشار متهم بوضع الحديث، قال ابن حبان: يضع على الأثبات ما لا يحصى. ووهاه ابن عدي ثم سرد له من الواهيات عدة أحاديث هذا منها.","vol":"1","page":558},{"text":"قلت: ثم رجعت إلى ابن عدي في \" كامله \" فرأيته ذكر الحديث في ترجمة ابن بشار هذا (١٦١ / ٢) معلقا عنه عن ابن عيينة عن بقية عن الحكم بن عبد الله الأيلي عن الزهري به، مثل لفظ الحديث الذي قبله، فتبين أن بين سفيان والزهري بقية والحكم، وهو كذاب، وهو الذي في سند الحديث الذي قبله، فمدار الحديثين على هذا الكذاب غير أن في طريق هذا كذابا آخر! على أنه قد قيل: إن الحكم بن عبد الله الأيلي هو غير الحكم بن عبد الله الحمصي، ورجحه الحافظ، فإن ثبت ذلك فالطريق مختلفة، لكن النتيجة واحدة فإن الأيلي هذا كذاب أيضا! فراجع \" اللسان \".\n<span data-type=\"title\" id=toc-384>٣٨١ </span>- \" ليس من أخلاق المؤمن الملق إلا فى طلب العلم \".\nموضوع.\nأخرجه ابن عدي (٨٤ / ٢) والسلفي في \" المنتخب \" من أصول السراج اللغوي (١ / ٩٧ / ٢) عن الحسن بن واصل، عن الخصيب بن جحدر، عن النعمان بن نعيم، عن معاذ ابن جبل، وقال ابن عدي: مداره على الخصيب بن جحدر.\nقلت: قال البخاري في \" التاريخ الصغير \" (١٩٧): كذاب، استعدى عليه شعبة في الحديث، وقال النسائي في \" الضعفاء \" (١١): ليس بثقة قلت: ومثله الراوي عنه الحسن بن واصل، ويقال: الحسن بن دينار فقد كذبه\nأحمد ويحيى وأبو حاتم وغيرهم، وفي ترجمته ساق الذهبي هذا الحديث كما أوردته عن ابن عدي، وقد أورده ابن الجوزي في \" الموضوعات \" (١ / ٢١٩) من","vol":"1","page":559},{"text":"طريقه فأدخل بين النعمان بن نعيم، ومعاذ، عبد الرحمن بن غنم، وهو عند السلفي بإثبات ابن غنم وإسقاط ابن نعيم، والله أعلم.\nثم قال ابن الجوزي: مداره على الخصيب وقد كذبه شعبة، والقطان، وابن معين، وقال ابن حبان: يروي الموضوعات عن الثقات \".\nوأقره السيوطي في \" اللآلئ المصنوعة \" (١ / ١٩٧)، ثم تناقض فأورده في \" الجامع الصغير \" لكن من رواية البيهقي في \" الشعب \" عن معاذ، ولا يخفى أن هذه المغايرة في التخريج لا فائدة منها ما دام أن الحديث يدور على هذا الكذاب الخصيب! فقد قال المناوي في \" شرح الجامع \":\nوقضية صنيع المصنف أن البيهقي خرجه وسلمه، والأمر بخلافه، بل عقبه ببيان علته فقال: هذا الحديث إنما يروي بإسناد ضعيف، والحسن بن دينار ضعيف بمرة، وكذا خصيب هذا لفظه بحروفه، فحذف المصنف له من كلامه غير صواب.\nقلت: ولعل السيوطي اغتر بإيراد البيهقي له في \" الشعب \" بناء على ما نقله هو غير مرة عنه، أنه لا يورد في \" الشعب \" ما كان موضوعا، فاعلم أن هذا ليس صحيحا على إطلاقه، أو هو رأى البيهقي وحده في كتابه، وإلا فكم فيه من موضوعات سبق بعضها ويأتي الكثير منها، وفي حفظي أن السيوطي قد وافق على وضع بعضها، فهذا كله يدلنا على أن السيوطي يغلب عليه التقليد في كثير من الأحيان، وهذا هو السبب في وقوع الأحاديث الموضوعة في كتابه \" الجامع الصغير \" الذي نص في مقدمته أنه صانه عما تفرد به كذاب أو وضاع!\nهذا وللحديث طريق آخر من حديث أبي أمامة، رواه ابن عدي (٢٤٠ / ٢) عن فهر بن بشر، حدثنا عمر بن موسى عن القاسم عنه مرفوعا به، وقال:","vol":"1","page":560},{"text":"عمر بن موسى الوجيهي في عداد من يضع الحديث متنا وإسنادا.\nقلت: وفهر بن بشر لا يعرف كما قال ابن القطان، وأقره الحافظ في \" اللسان \".\nوله طريق ثالث بنحو هذا اللفظ أورده ابن الجوزي في \" الموضوعات \" أيضا، وهو:\n<span data-type=\"title\" id=toc-385>٣٨٢ </span>- \" لا حسد ولا ملق إلا فى طلب العلم \".\nموضوع.\nرواه ابن عدي (٣٦٥ / ١) والخطيب (١٣ / ٢٧٥) وفي العاشر من \" الجامع \" (٢٠ / ٢ من المنتقى منه) من طريق عمرو بن الحصين الكلابي، عن ابن علاثة، عن الأوزاعي، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعا.\nوقال ابن عدي: هذا منكر لا أعلم يرويه عن الأوزاعي غير ابن علاثة.\nوأورده ابن الجوزي في \" الموضوعات \" (١ / ٢١٩) من رواية ابن عدي ثم قال:\nابن علاثة محمد بن عبد الله بن علاثة لا يحتج به، قال ابن حبان: يروي الموضوعات عن الثقات.\nوتعقبه السيوطي في \" اللآليء \" (١٩٧ / ١٩٨) بما خلاصته أن ابن علاثة وثقه ابن معين وغيره، وأن آفة الحديث من عمرو بن الحصين فإنه كذاب كما قال الخطيب قلت: وهذا تعقب شكلي لا يعود على هذا الحديث بالتقوية ما دام أنه لم ينج من هذا الكذاب، لكن السيوطي ذكر له شاهدا لم يتكلم على إسناده وفيه من لا يعرف، وهو:","vol":"1","page":561},{"text":"<span data-type=\"title\" id=toc-386>٣٨٣ </span>- \" من غض صوته عند العلماء كان يوم القيامة مع الذين امتحن الله قلوبهم للتقوى من أصحابي، ولا خير فى التملق والتواضع إلا ما كان فى الله، أوفى طلب العلم \".\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" من طريق ابن السني، حدثنا الحسين بن عبد الله القطان، عن عامر بن سيار، عن ابن الصباح، عن عبد العزيز بن سعيد عن أبيه مرفوعا. نقلته من \" اللآليء \" (١ / ١٩٨) وسكت عنه.\nقلت: وهذا إسناد ظلمات بعضها فوق بعض لم أعرف منه أحد من بعد القطان غير عامر بن سيار، قال ابن أبي حاتم (٣ / ١ / ٣٢٢) عن أبيه: مجهول وأما ابن حبان فذكره على قاعدته في \" الثقات \" (٨ / ٥٠٢) كما ذكر فيه (٥ / ١٢٥) عبد العزيز بن سعيد شيخه في هذا الحديث وهذا من أو ضح الأدلة على فساد قاعدته في\nالتوثيق.\nثم بدا لي أن ابن الصباح هو المثنى اليماني، فإن يكن هو كما يغلب على الظن فهو ضعيف اختلط بآخره، كما في \" التقريب \" وانظر الحديثين اللذين قبله.\nثم تبين أن قوله في \" اللآليء \": ابن الصباح خطأ ولعله مطبعي والصواب أبو الصباح كما يؤخذ من مراجع كثيرة أهمها \" كامل ابن عدي \" فقد ساق في ترجمة أبي الصباح (٥ / ١٩٦٦) من طريق الحسين القطان المذكور وهو شيخ ابن عدي عن عامر بن سيار حدثنا أبو الصباح يعني عبد الغفور بن عبد العزيز أبو الصباح الواسطي عن عبد العزيز بن سعيد به حديثا آخر وقال عقبه: وبهذا الإسناد اثنان وعشرون حديثا حدثناه بها الحسين هذا، ثم ختم ترجمته بقوله:","vol":"1","page":562},{"text":"وعبد الغفور هذا الضعف على حديثه بين، وهو منكر الحديث.\nقلت: فهو آفة حديث الترجمة، وبخاصة أن البخاري قال في \" التاريخ الكبير \" (٣ / ٢ / ١٢٧): تركوه، منكر الحديث.\nوفي معناه قوله في \" التاريخ الصغير \" (ص ١٩٤): سكتوا عنه.\n<span data-type=\"title\" id=toc-387>٣٨٤ </span>- \" لا يترك الله أحد يوم الجمعة إلا غفر له \".\nموضوع.\nأخرجه أبو القاسم الشهرزوري في \" الأمالي \" (١٨٠ / ١) والخطيب (٥ / ١٨٠) من طريق أحمد بن نصر بن حماد بن عجلان، حدثنا شعبة عن محمد بن زياد عن أبي هريرة مرفوعا، ذكره الخطيب في ترجمة أحمد هذا ولم يذكر فيه جرحا ولا تعديلا، وقال الذهبي في ترجمته من \" الميزان \":\nأتى بخبر منكر جدا، ثم ساق له هذا كأنه يتهمه به، ووافقه الحافظ في \" اللسان \" وفي ذلك عندي نظر، لأن أباه نصر بن حماد، قال ابن معين: كذاب فالحمل عليه فيه أولى. ومع هذا وذاك فالحديث في \" الجامع \" وللحديث طريق أخرى عن أنس نحوه وهو موضوع أيضا كما سبق بيانه برقم (٢٩٧) .","vol":"1","page":563},{"text":"<span data-type=\"title\" id=toc-388>٣٨٥ </span>- \" لا يحرم الحرام الحلال \".\nضعيف.\nأخرجه ابن ماجه (١ / ٢٢٦) والدارقطني (١٤٢) والبيهقي (٧ / ١٦٨) والخطيب (٧ / ١٨٢) من طريق عبد الله بن عمر، عن نافع، عن ابن عمر مرفوعا.\nقلت: وهذا سند ضعيف من أجل عبد الله بن عمر، وهو العمري المكبر وهو ضعيف.\nوقد روى هذا الحديث بسند آخر مع زيادة في متنه يأتي بعد حديث.","vol":"1","page":564},{"text":"<span data-type=\"title\" id=toc-389>٣٨٦ </span>- \" يقول الله تعالى للدنيا: يا دنيا مري على أوليائي، ولا تحلولي لهم فتفتنيهم \".\nموضوع.\nأخرجه أبو عبد الرحمن السلمي في \" طبقات الصوفية \" (ص ٨ - ٩) وعنه الديلمي (٤ / ٢١٨) قال: أخبرنا أبو جعفر محمد بن أحمد بن سعيد الرازي، قال: أخبرنا الحسين بن داود البلخي. قال: أخبرنا فضيل بن عياض قال: أخبرنا منصور عن إبراهيم عن علقمة عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد موضوع، أبو جعفر الرازي هذا قال الذهبي: لا أعرفه لكن أتى بخبر باطل هو آفته، قلت: ثم ساق خبرا موقوفا على علي، والحسين بن داود البلخي قال الخطيب في ترجمته من \" التاريخ \" (٨ / ٤٤):\nلم يكن ثقة فإنه روى نسخه عن يزيد بن هارون عن حميد عن أنس أكثرها موضوع. ثم ساق له حديثا آخر بهذا السند ثم قال:","vol":"1","page":564},{"text":"تفرد بروايته الحسين عن الفضيل وهو موضوع ورجاله كلهم ثقات سوى الحسين بن داود، ومن طريقه روى هذا الحديث القضاعي في \" مسند الشهاب \" (١١٧ / ٢) .\n<span data-type=\"title\" id=toc-390>٣٨٧ </span>- \" ما اجتمع الحلال والحرام إلا غلب الحرام \".\nلا أصل له.\nقاله الحافظ العراقي في \" تخريج المنهاج \" ونقله المناوي في \" فيض القدير \" وأقره، وقد استدل بهذا الحديث على تحريم نكاح الرجل ابنته من الزنى، وهو قول الحنفية وهو وإن كان الراجح من حيث النظر، لكن لا يجوز الاستدلال عليه بمثل هذا الحديث الباطل، وقد قابلهم المخالفون بحديث آخر وهو:","vol":"1","page":565},{"text":"<span data-type=\"title\" id=toc-391>٣٨٨ </span>- \" لا يحرم الحرام، إنما يحرم ما كان بنكاح حلال \".\nباطل.\nأخرجه الطبراني في \" الأوسط \" (١ / ١٧٣ / ٢ من زوائد المعجمين) وابن عدي في \" الكامل \" (٢٨٧ / ٢) وابن حبان في \" الضعفاء \" (٢ / ٩٩) والدارقطني (ص ٤٠٢) والبيهقي (٧ / ٢٦٩) من طريق المغيرة بن إسماعيل بن أيوب بن سلمة عن عثمان بن عبد الرحمن الزهري عن ابن شهاب عن عروة عن عائشة قالت:\n\" سئل رسول الله ﷺ عن الرجل يتبع المرأة حراما، أينكح ابنتها، أو يتبع الابنة حراما، أينكح أمها؟ قالت: قال رسول الله ﷺ ... \" فذكره، قال البيهقي: تفرد به عثمان بن عبد الرحمن الوقاصي هذا وهو ضعيف، قاله يحيى بن معين وغيره من أئمة الحديث.\nقلت: بل هو كذاب، قال ابن حبان:","vol":"1","page":565},{"text":"كان يروي عن الثقات الموضوعات، وكذبه ابن معين في رواية عنه، وقال عبد الحق في \" الأحكام \" (ق ١٣٨ / ٢) والهيثمي في \" المجمع \" (٤ / ٢٦٩):\nوهو متروك، وكذا قال الحافظ في \" التقريب \" وزاد: وكذبه ابن معين.\nقلت: والراوي عنه المغيرة بن إسماعيل مجهول كما قال الذهبي.\nوالحديث ذكره ابن أبي حاتم في \" العلل \" (١ / ٤١٨) من طريق المغيرة بن إسماعيل عن عمر بن محمد الزهري عن ابن شهاب به ثم قال:\nقال أبي: هذا حديث باطل، والمغيرة بن إسماعيل وعمر هذا، هما مجهولان.\nقلت: كذا وقع في \" العلل \": عمر بن محمد الزهري بدل عثمان بن عبد الرحمن الزهري فلا أدري أهكذا وقع في روايته، أم تحرف على الناسخ والطابع، وقد استدل بالحديث الشافعية وغيرهم على أنه يجوز للرجل أن يتزوج ابنته من الزنى وقد علمت أنه ضعيف فلا حجة فيه، والمسألة اختلف فيها السلف، وليس فيها نص مع أحد الفريقين، وإن كان النظر والاعتبار يقتضي تحريم ذلك عليه، وهو مذهب أحمد وغيره ورجحه شيخ الإسلام ابن تيمية فانظر \" الاختيارات \" له (١٢٣ - ١٢٤)، وتعليقنا على الصفحة (٣٦ - ٣٩) من كتابنا \" تحذير الساجد من اتخاذ القبور مساجد \".","vol":"1","page":566},{"text":"<span data-type=\"title\" id=toc-392>٣٨٩ </span>- \" لوأذن الله لأهل الجنة فى التجارة لاتجروا بالبز والعطر \".\nضعيف.\nأخرجه العقيلي في \" الضعفاء \" (٢٢٩) والطبراني في \" الصغير \" (ص ١٤٥) وفي \" الأوسط \" (١ / ١٣٥ / ١) وأبو نعيم في \" الحلية \" (١٠ / ٣٦٥) وأبو عبد الرحمن السلمي في \" طبقات الصوفية \" (ص ٤١٠) وأبو عثمان البجيرمي في \" الفوائد \" (٢ / ٣ / ١) ومكي المؤذن في \" حديثه \" (٢٣٠ / ٢) وابن عساكر (١٤ / ٣٣٧ / ١) من طريق عبد الرحمن ابن أيوب السكوني الحمصي: حدثنا عطاف بن خالد عن نافع عن ابن عمر مرفوعا، وقال الطبراني: تفرد به ابن أيوب. قلت: قال الذهبي في \" الميزان \" وأقره الحافظ في \" اللسان \":\nلا يجوز أن يحتج بهذا، وقال العقيلي عقب الحديث:\nلا يتابع عليه، ثم قال:\nليس بمحفوظ عن نافع، وإنما يروي بإسناد مجهول، ثم ساقه من طريق أخرى مرفوعا نحوه وهو:","vol":"1","page":567},{"text":"<span data-type=\"title\" id=toc-393>٣٩٠ </span>- \" لوتبايع أهل الجنة ولن يتبايعوا ما تبايعوا إلا بالبز \".\nضعيف جدا.\nأخرجه العقيلي (٢٢٩) وكذا أبو يعلى (١ / ١٠٤ / ١١١) من طريق إسماعيل بننوح عن رجل عن\nأبي بكر الصديق رفعه، قال العقيلي:\nوإسناده مجهول، وهو أولى، يعني من حديث السكوني الذي قبله وليس","vol":"1","page":567},{"text":"له إسناد يصح.\nقلت: وإسماعيل بن نوح متروك كما قال الأزدي وتبعه الهيثمي في \" المجمع \" (١٠ / ٤١٦) .\n<span data-type=\"title\" id=toc-394>٣٩١ </span>- \" هذه يد لا تمسها النار \".\nضعيف.\nأخرجه الخطيب (٧ / ٤٣٢) من طريق محمد بن تميم الفريابي بسنده عن الحسن، عن أنس بن مالك قال: أقبل رسول الله ﷺ من غزوة تبوك فاستقبله سعد بن معاذ الأنصاري، فصافحه النبي ﷺ ثم قال له: \" ما هذا الذي أكفت (!) (١) يداك؟\n\" فقال: يا رسول الله أضرب بالمر والمسحاة في نفقة عيالي، قال: فقبل النبي ﷺ يده وقال ... \" فذكره.\nقال الخطيب: هذا الحديث باطل لأن سعد بن معاذ لم يكن حيا في وقت غزوة تبوك، وكان موته بعد غزوة بني قريظة من السهم الذي رمي به، ومحمد بن تميم الفريابي كذاب يضع الحديث.\nقلت: جرى الخطيب على أن سعدا هذا هو ابن معاذ سيد الأوس الصحابي المشهور، وخالفه الحافظ ابن حجر فجزم في \" الإصابة \" بأنه آخر، ثم ذكر أن الحديث رواه الخطيب في \" المتفق \" بإسناد واه، وأبو موسى في \" الذيل \" بإسناد مجهول عن الحسن به.\n_________\n(١) كذا في الأصل، وفيه شيء، ففي \" النهاية \":\n\" في حدث سعد: رآه رسول الله ﷺ وقد أكْنَبَت يَداه فقال له: أكْنَبَت يداك؟ فقال: أُعالِج بالمُرّ ... \". أكْنَبَت اليَدُ: إذا ثَخُنَت وغَلُظ جِلْدها وتَعَجَّرَ من مُعاناة الأشياء الشاقة","vol":"1","page":568},{"text":"والحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٥١) معتمدا على قول الخطيب السابق، وتعقبه السيوطي في \" اللآليء \" (٢ / ١٥٤) بكلام الحافظ ابن حجر، وقد ذكرت خلاصته آنفا، والله أعلم.\nقال الشيخ عبد الحي الكتاني في \" التراتيب الإدارية \" (٢ / ٤٢ - ٤٣) بعد ما نقل كلام الحافظ:\nقلت: في هذه القصة عجيبة، وهي تقبيل النبي ﷺ يد صحابي لأجل ضربه الأرض بالفاس.\nقلت: لكن يقال: أثبت العرش ثم انقش، فإن القصة غير ثابتة كما علمت.\n<span data-type=\"title\" id=toc-395>٣٩٢ </span>- \" إن فى الجنة بابا يقال: له الضحى، فإذا كان يوم القيامة نادى مناد: أين الذين كانويديمون على صلاة الضحى؟ هذا بابكم فادخلوه برحمة الله ﷿ \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (١ / ٥٩ / ١ - من \" زوائد المعجمين \") وأبو حفص الصيرفي في \" حديثه \" (٢٦٣ / ١) وكذا ابن لال في \" حديثه \" (١١٦ / ١) ونصر المقدسي في \" المجلس ١٢١ من الأمالي \" (٢ / ٢) عن سليمان بن داود اليمامي، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن بن عوف، عن أبي هريرة مرفوعا، وقال الطبراني: لم يروه عن يحيى إلا سليمان.\nقلت: وهذا إسناد ضعيف جدا، وعلته اليمامي هذا فإنه متروك ومن طريقه رواه الحاكم في جزء له في صلاة الضحى كما في \" زاد المعاد \" (١ / ١٢٩ - ١٣٤) .\nوله علة أخرى وهي عنعنة ابن أبي كثير فإنه كان يدلس.\nوالحديث ضعفه المنذري في \" الترغيب \" (١ / ٢٣٧) .","vol":"1","page":569},{"text":"<span data-type=\"title\" id=toc-396>٣٩٣ </span>- \" إن فى الجنة بابا يقال له: الضحى، فمن صلى صلاة الضحى حنت إليه صلاة الضحى كما يحن الفصيل إلى أمه حتى إنها لتستقبله حتى تدخله الجنة \".\nموضوع.\nأخرجه الخطيب (١٤ / ٣٠٦ - ٣٠٧) من طريق يحيى بن شبيب اليماني، حدثنا حميد الطويل، عن أنس بن مالك مرفوعا، ذكره في ترجمة ابن شبيب وقال: روى أحاديث باطلة، ثم ذكر له ثلاثة أحاديث هذا أحدها، ومنها:","vol":"1","page":570},{"text":"<span data-type=\"title\" id=toc-397>٣٩٤ </span>- \" إن فى الجنة بابا يقال له: الضحى لا يدخل منه إلا من حافظ على صلاة الضحى \".\nموضوع.\nرواه الخطيب بإسناد الحديث الذي قبله، وأخرجهما ابن عساكر مدموجا بينهما في حديث واحد عن أنس كما في \" الفتاوى \" للسيوطي (١ / ٥٨) وسكت عليه!\nوفي فضل صلاة الضحى أحاديث صحيحة تغني عن مثل هذه الأحاديث الباطلة.","vol":"1","page":570},{"text":"<span data-type=\"title\" id=toc-398>٣٩٥ </span>- \" إن لله ملائكة موكلين بأبواب الجوامع يوم الجمعة يستغفرون لأصحاب العمائم البيض \".\nموضوع.\nأخرجه الخطيب بإسناد الحديثين السابقين، وقد عرفت أنه من وضع يحيى بن شبيب اليماني.","vol":"1","page":570},{"text":"ومن طريق الخطيب ذكره ابن الجوزي في \" الموضوعات \" (٢ / ١٠٦) وقال: يحيى حدث عن حميد وغيره أحاديث باطلة.\nوأيده السيوطي في \" اللآليء \" (٢ / ٢٧) فقال:\nقلت: قال في \" الميزان \": هذا مما وضعه على حميد، وأقره ابن عراق (٢٣٦ / ٢) .\nقلت: لكن وجدت له طريقا أخرى رواها أبو علي القشيري الحراني في \" تاريخ الرقة \" (ق ٣٨ / ٢) عن أبي يوسف محمد بن أحمد الصيدلاني، حدثنا العباس بن كثير أبو مخلد الرقي، حدثنا يزيد بن أبي حبيب عن ميمون بن مهران، عن سالم بن عبد الله بن عمر، عن أبيه مرفوعا، ذكره في ترجمة العباس هذا ولم يذكر فيه جرحا ولا تعديلا، وأبو يوسف الصيدلاني لم أجد من ترجمه، فهو أو شيخه آفة هذه الطريق، فإن من فوقهما ثقات، ولا يصح في العمائم شيء غير أنه ﷺ لبسها، وتقدم بعض أحاديثها برقم (١٢٧ - ١٢٩) .\n<span data-type=\"title\" id=toc-399>٣٩٦ </span>- \" فضل حملة القرآن على الذى لم يحمله كفضل الخالق على المخلوق \".\nكذب.\nأخرجه الديلمي (٢ / ١٧٨ / ١ - ٢) من طريق محمد بن تميم الفريابي حدثنا حفص بن عمر حدثنا الحكم بن أبان عن عكرمة عن ابن عباس رفعه، وذكره السيوطي في \" الذيل \" (ص ٣٢) وقال:\nقال الحافظ ابن حجر في \" زهر الفردوس \": هذا كذب.\nقلت: آفته محمد بن","vol":"1","page":571},{"text":"تميم.\nقلت: ثم غفل السيوطي عن هذا فأورده في \" الجامع الصغير \"!\nومحمد بن تميم هذا قال الخطيب كما تقدم قريبا رقم (٣٩١): كذاب يضع الحديث. وقال الحاكم: هو كذاب خبيث، وقال أبو نعيم: كذاب وضاع.\n<span data-type=\"title\" id=toc-400>٣٩٧ </span>- \" إذا طلع النجم رفعت العاهة عن أهل كل بلد \".\nضعيف.\nأخرجه الإمام محمد بن الحسن في \" كتاب الآثار \" (ص ١٥٩): أخبرنا أبو حنيفة قال: حدثنا عطاء بن أبي رباح عن أبي هريرة مرفوعا، ومن طريق أبي حنيفة أخرجه الثقفي في \" الفوائد \" (٣ / ١٢ / ١) وكذا الطبراني في \" المعجم الصغير \" (ص ٢٠) وفي \" الأوسط \" (١ / ١٤٠ / ٢) وعنه أبو نعيم في \" أخبار أصبهان\n\" (١ / ١٢١) وقال: والنجم: هو الثريا.\nوهذا إسناد رجاله ثقات إلا أن أبا حنيفة ﵀ على جلالته في الفقه قد ضعفه من جهة حفظه البخاري، ومسلم، والنسائي، وابن عدي، وغيرهم من أئمة الحديث، ولذلك لم يزد الحافظ ابن حجر في \" التقريب \" على قوله في ترجمته: فقيه مشهور! .","vol":"1","page":572},{"text":"نعم قد تابعه عسل بن سفيان عن عطاء لكنه ضعيف أيضا وخالفه في لفظه فقال: إذا طلع النجم ذا صباح، رفعت العاهة، أخرجه أحمد (٢ / ٣٤١ و٣٨٨) والطحاوي في \" المشكل \" (٣ / ٩٢) والطبراني في \" الأوسط \" أيضا، والعقيلي في \" الضعفاء \" (٣٤٧) وقال: عسل بن سفيان في حديثه وهم، قال البخاري: فيه نظر.\nولا يخفى وجه الاختلاف بين اللفظين، فالأول أطلق الطلوع وقيد الرفع بـ عن كل بلد، وهذا عكسه فإنه قيد الطلوع بـ ذا صباح، وأطلق الرفع فلم يقيده بالقيد المذكور، وهذا الاختلاف مع ضعف المختلفين يمنع من تقوية الحديث كما لا يخفى على الماهر بهذا العلم الشريف.\n<span data-type=\"title\" id=toc-401><span data-type=\"title\" id=toc-402>٣٩٨ </span></span>- \" لا تسبوا قريشا، فإن عالمها يملأ طباق الأرض علما، اللهم إنك أذقت أولها عذابا أو وبالا، فأذق آخرها نوالا \".\nضعيف جدا.\nأخرجه الطيالسي في \" مسنده \" (٢ / ١٩٩ من \" منحة المعبود \"): حدثنا جعفر بن سليمان عن النضر بن حميد الكندي أو العبدي عن الجارود عن أبي الأحوص عن عبد الله بن مسعود مرفوعا، ومن طريق الطيالسي أخرجه أبو نعيم في \" الحلية \" (٦ / ٢٩٥، ٩ / ٦٥) وعنه الخطيب في \" تاريخه \" (٢ / ٦٠ - ٦١) وابن عساكر (١٤ / ٤٠٩ / ٢)","vol":"1","page":573},{"text":"والحافظ العراقي في \" محجة القرب إلى محبة العرب \" (١٨٤) .\nقلت: وهذا سند ضعيف جدا، النضر بن حميد، قال ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ٤٧٧ / ١): سألت أبي عنه عنه؟ فقال: متروك الحديث ولم يحدثني بحديثه، وقال البخاري: منكر الحديث، والجارود لم أعرفه، وفي \" كشف الخفاء \" (٢ / ٥٣) تبعا لأصله \" المقاصد \" (٢٨١ / ٦٧٥) إنه مجهول، وأما قوله: والراوي عنه مختلف فيه، فوهم لأنه متروك بلا خلاف، فالحديث بهذا الإسناد ضعيف جدا.\nثم وجدت الحديث في جزء من \" الفوائد المنتقاة \" لأبي القاسم السمرقندي (١١١ /١) رواه من طريق أخرى عن جعفر بن سليمان قال: أنبأ النضر بن حميد الكندي أبو الجارود عن أبي الأحوص..... به.\nفهذا يؤديه ما صوبناه في اسم والد النضر أنه (حميد)، ويرجح ما في \" اللسان \" من أن (أبو الجارود) كنية النضر هذا، ليس هو شيخه في الحديث. والله أعلم.\nثم رأيته في \" مسند الهيثم بن كليب \" (٨٠ / ٢) من طريق فهد بن عوف: أخبرنا جعفر بن سليمان: حدثني النضر بن حميد الكندي: حدثني الجارود عن أبي الأحوص به.\nفهذا يوافق رواية الطيالسي.\nلكن فهد هذا لا يحتج به، قال ابن المديني:\n\" كذاب \".\nوتركه مسلم والفلاس.","vol":"1","page":574},{"text":"ولكنه عند العقيلي (٤٣٥) من طريق خالد بن أبي زيد القرني - وهو صدوق، وهو المزرفي: حدثنا جعفر بن سليمان عن النضر قال: حدثني أبو الجارود به.\nقلت: فهذا علة أخرى في الحديث، وهي الاضطراب في سنده، واسم راويه، وتصويب بعضهم أنه أبو الجارود زياد بن المنذر، لمجرد أن المزي ذكر النضر بن حميد في الرواة عنه لا يكفي، لأنه قائم على بعض هذه الروايات المتقدمة المختلفة، فإن ثبت أنه هو، ازداد الحديث وهنا على وهن، لأنه متهم بالكذب والوضع.\nوروي الشطر الأول من الحديث عن عطاء مرسلا بلفظ:\n\" أكرموا قريشا، فإن....... \". وسيأتي إن شاء الله تعالى.\nلكن قوله: اللهم إنك أذقت ...، حسن، فقد أخرجه الترمذي (٤ / ٣٧١) وأحمد (رقم ٢١٧٠) والعقيلي (١٩٥) ومحمد بن عاصم الثقفي في \" حديثه \" (٢ / ٢) والضياء في \" المختارة \" (٢٢٩ / ١) وكذا المخلص في \" الفوائد المنتقاة \" (٨ / ٦ / ١) من طريق الأعمش عن طارق بن عبد الرحمن، عن سعيد بن جبير، عن ابن عباس مرفوعا به، وقال الترمذي: حديث حسن صحيح.\nقلت: ورجاله عند أحمد ثقات رجال الشيخين، وفي طارق كلام لا يضر.\nبل هو صحيح فقد وجدت له شاهدا آخر من حديث ابن عمر أخرجه القضاعي (١٢٠ / ٢) من طريق أبي سعيد بن الأعرابي قال: أنبأنا محمد بن غالب قال أخبرنا مسلم بن إبراهيم قال أخبرنا شعبة عن عمرو بن دينار عن عبيد بن عمير عنه مرفوعا به.\nقلت: هذا سند صحيح رجاله كلهم ثقات معروفون غير محمد بن غالب وهو تمتام حافظ مكثر وثقه الدارقطني.","vol":"1","page":575},{"text":"<span data-type=\"title\" id=toc-403>٣٩٩ </span>- \" اللهم اهد قريشا فإن علم العالم منهم يسع طباق الأرض، اللهم أذقت أولها نكالا، فأذق آخرها نوالا \".\nضعيف جدا.\nأخرجه ابن عدي في \" الكامل \" (٨ / ٢) وأبو نعيم (٩ / ٦٥) من طريق إسماعيل ابن مسلم، عن عطاء، عن ابن عباس مرفوعا، والخطيب (٢ / ٦٠ - ٦١) وعنه العراقي في \" محجة القرب \" من طريق ابن عياش، عن عبد العزيز بن عبيد الله عن وهب بن كيسان، عن أبي هريرة مرفوعا.\nوهذان إسنادان ضعيفان جدا: إسماعيل بن مسلم وعبد العزيز بن عبيد الله الحمصي متروكان، والحديث عزاه في \" الكشف \" (٢ / ٥٣) للترمذي وأحمد عن ابن عباس، وهو وهم، فإنما أخرجا عنه الشطر الثاني منه كما سبق في الحديث الذي قبله.","vol":"1","page":576},{"text":"<span data-type=\"title\" id=toc-404>٤٠٠ </span>- \" لمبارزة علي بن أبى طالب لعمرو بن عبد ود يوم الخندق أفضل من أعمال أمتي إلى يوم القيامة \".\nكذب.\nأخرجه الحاكم في \" المستدرك \" (٣ / ٣٢) من طريق أحمد بن عيسى الخشاب بـ \" تنيس \" حدثنا عمرو بن أبي سلمة: حدثنا سفيان الثوري عن بهز بن حكيم، عن أبيه عن جده مرفوعا سكت عنه الحاكم وقال الذهبي في \" تلخيصه \":\nقبح الله رافضيا افتراه.\nقلت: وعلته الخشاب هذا فإنه كذاب كما قال ابن طاهر وغيره ولعله سرقه من كذاب مثله، فقد أخرجه الخطيب (١٣ / ١٩) من طريق إسحاق بن بشر القرشي عن بهز به.","vol":"1","page":576},{"text":"وإسحاق هذا هو الكاهلي الكوفي وهو كذاب أيضا وقد سبقت له أحاديث موضوعة، فانظر مثلا الحديث (٣٠٩ و٣١١ و٣٢٩ و٣٥١) من هذا الجزء.\nقلت: وقصة مبارزة علي ﵁ لعمرو بن ود وقتله إياه مشهورة في كتب السيرة وإن كنت لا أعرف لها طريقا مسندا صحيحا وإنما هي من المراسيل والمعاضيل فانظر إن شئت \" سيرة ابن هشام \" (٣ /٢٤٠ - ٢٣٤) و\" دلائل النبوة \" للبيهقي (٣ / ٤٣٥ - ٤٣٩) و\" سيرة ابن كثير \" (٣ / ٢٠٣ - ٢٠٥) .\n<span data-type=\"title\" id=toc-405>٤٠١ </span>- \" إذا صمتم فاستاكوا بالغداة ولا تستاكوا بالعشي، فإنه ليس من صائم تيبس شفتاه بالعشي إلا كانت نورا بين عينيه يوم القيامة \".\nضعيف.\nأخرجه الطبراني (١ / ١٨٤ / ٢) والدارقطني (ص ٢٤٩) وعنه البيهقي (٤ / ٢٧٤) من طريق كيسان أبي عمر القصار عن يزيد بن بلال عن علي موقوفا.\nثم أخرجوه من هذا الطريق عن عمرو بن عبد الرحمن عن خباب عن النبي ﷺ مثله، وضعفه الدارقطني وتبعه البيهقي فقالا:\nكيسان أبو عمر ليس بالقوي، ومن بينه وبين علي غير معروف.\nوأقرهما ابن الملقن في \" خلاصة البدر المنير \" (ق ٦٩ / ٢) .\nوفي \" المجمع \" (٣ / ١٦٤ - ١٦٥):\nرواه الطبراني في الكبير، ورفعه عن خباب ولم يرفعه عن علي وفيه كيسان أبو عمر وثقه ابن حبان وضعفه غيره.","vol":"1","page":577},{"text":"ونقل المناوي في \" الفيض \" عن العراقي أنه قال في \" شرح الترمذي \":\nحديث ضعيف جدا، وعن \" تخريج الهداية \": فيه كيسان القعاب، كذا ضعيف جدا، وقال ابن حجر: فيه كيسان ضعيف عندهم، وأما قول العزيزي في \" شرح الجامع الصغير \" (١ / ١٢٩)، وهو حديث ضعيف منجبر، فهو وهم منه إذ لا جابر له، ولم يدع ذلك غيره بل وقد روى ما يعارضه وهو:\n<span data-type=\"title\" id=toc-406>٤٠٢ </span>- \" كان يستاك آخر النهار وهو صائم \".\nباطل.\nأخرجه ابن حبان في \" كتاب الضعفاء \" عن أحمد بن عبد الله بن ميسرة الحراني عن شجاع بن الوليد عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا.\nوأعله ابن حبان بابن ميسرة وقال: لا يحتج به، ورفعه باطل، والصحيح عن ابن عمر من فعله وأقره الزيلعي في \" نصب الراية \" (٢ / ٤٦٠)، ويغني عن هذا الحديث في مشروعية السواك للصائم في أي وقت شاء أول النهار أو آخره عموم قوله ﷺ: \" لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة \".\nمتفق عليه، وهو مخرج في \" الإرواء \" (رقم ٧٠) وما أحسن ما روى الطبراني (٢٠ / ٧٠ / ١٣٣) وفي \" مسند","vol":"1","page":578},{"text":"الشاميين \" (٢٢٥٠) بإسناد يحتمل التحسين عن عبد الرحمن بن غنم قال:\nسألت معاذ بن جبل أأتسوك وأنا صائم؟ قال: نعم، قلت: أي النهار أتسوك؟ قال: أي النهار شئت غدوة أو عشية، قلت: إن الناس يكرهو نه عشية ويقولون إن رسول الله ﷺ قال: \" لخلوف الصائم أطيب عند الله من ريح المسك؟ \" فقال: سبحان الله لقد أمرهم بالسواك وهو يعلم أنه لا بد أن يكون بفي الصائم خلوف وإن استاك، وما كان بالذي يأمرهم أن ينتنوا أفواههم عمدا، ما في ذلك من الخير شيء، بل فيه شر، إلا من ابتلي ببلاء لا يجد منه بدا.\nقلت: والغبار في سبيل الله أيضا كذلك إنما يؤجر من اضطر إليه ولا يجد عنه محيصا؟ قال: نعم، فأما من ألقى نفسه في البلاء عمدا فما له في ذلك من أجر.\nوقال الحافظ في \" التلخيص \" (ص ١٩٣): إسناده جيد، ثم قال الزيلعي:\nويدخل فيه أيضا من تكلف الدوران، وكثرة المشي إلى المساجد بالنسبة إلى قوله ﷺ: \" وكثرة الخطا إلى المساجد \" ومن يصنع في طلوع الشيب في شعره بالنسبه إلى قوله ﷺ: \" من شاب شيبة في الإسلام \" إنما يؤجر عليهما من بُلِيَ بهما.\n<span data-type=\"title\" id=toc-407>٤٠٣ </span>- \" نزل آدم الهند واستوحش، فنزل جبريل فنادى بالأذان الله أكبر الله أكبر، أشهد أن لا إله إلا الله، مرتين، أشهد أن محمدا رسول الله مرتين، قال آدم: من محمد؟ قال: آخر ولدك من الأنبياء ﷺ \".\nضعيف.\nرواه ابن عساكر (٢ / ٣٢٣ / ٢) عن محمد بن عبد الله بن سليمان أخبرنا علي بن بهرام الكوفي أخبرنا عبد الملك بن أبي كريمة عن عمرو بن قيس عن عطاء","vol":"1","page":579},{"text":"عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف علي بن بهرام لم أعرفه وقد ذكره الحافظ في الرواة عن أبي كريمة هذا وسماه علي بن يزيد بن بهرام، ثم وجدته في تاريخ بغداد وجعل يزيد جده فقال (١١ / ٣٥٣):\nعلي بن بهرام بن يزيد أبو حجية المزني العطار، من أهل إفريقية انتقل إلى العراق فسكنه إلى حين وفاته، وحدث ببغداد عن عبد الملك بن أبي كريمة الأنصاري روى عنه أحمد بن يحيى الأو دي وموسى بن إسحاق الأنصاري وعليك الرازي والحسن ابن الطيب الشجاعي، ثم ساق له حديثين ولم يذكر فيه جرحا ولا تعديلا.\nومحمد بن عبد الله بن سليمان هما اثنان أحدهما كوفي قال ابن منده: مجهول والآخر خراساني اتهمه الذهبي بحديث موضوع، والظاهر هنا أنه الأول، وهذا الحديث مع ضعفه أقوى من الحديث المتقدم بلفظ:\n\" لما اقترف آدم الخطيئة قال: يا رب أسألك بحق محمد لما غفرت لي، فقال الله:\nيا آدم وكيف عرفت محمدا ولم أخلقه بعد؟ ... \" الحديث رقم (٢٥) وهو صريح في أن آدم ﵇ كان يعرف النبي ﷺ وهو في الجنة قبل هبوطه إلى الأرض، وهذا صريح في أن آدم ﵇ لم يعرف محمدا ﷺ حتى بعد نزوله إلى الأرض، ولذلك سأل جبريل: ومن محمد؟ فهذا من أدلة بطلان ذلك الحديث كما سبق بيانه عند تحقيق الكلام على وضعه فتذكر أو راجع إن شئت، وأنا لا أجيز لنفسي الاحتجاج بمثل هذا الحديث كما هو ظاهر ولكن التحقيق العلمي يسمح برد الحديث الواهي بالحديث الضعيف ما دام ضعفه أقل منه كما لا يخفى على من مارس هذا العلم الشريف.","vol":"1","page":580},{"text":"<span data-type=\"title\" id=toc-408>٤٠٤ </span>- \" نهى عن صوم يوم عرفة بعرفة \".\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (٧ / ٤٢٥) وأبو داود (١ / ٣٨٢) وابن ماجه (١ / ٥٢٨) والطحاوي في \" مشكل الآثار \" (٤ / ١١٢) والعقيلي في \" الضعفاء \" (١٠٦) والحربي في \" غريب الحديث \" (٥ / ٣٨ / ٢) والحاكم (١ / ٤٣٤) والبيهقي (٤ / ٢٨٤) من طريق حوشب بن عقيل عن مهدي الهجري عن عكرمة عن أبي هريرة مرفوعا، وقال الحاكم: صحيح على شرط البخاري ووافقه الذهبي. قلت: وهذا من أوهامهما الفاحشة فإن حوشب بن عقيل وشيخه مهدي الهجري لم يخرج لهما البخاري، بل إن الهجري مجهول كما قال ابن حزم في \" المحلى \" (٧ /١٨) وأقره الذهبي في \" الميزان \" وذكر عن أبي حاتم نحوه، وفي \" التهذيب \" عن ابن معين مثله، فأنى للحديث الصحة وفيه هذا الرجل المجهول؟ ولذلك ضعف هذا الحديث ابن حزم فقال: لا يحتج بمثله وكذلك ضعفه ابن القيم في \" الزاد \" (١ / ١٦ و٢٣٧) .\nوتوثيق ابن حبان (٧ / ٥٠١) إياه مما لا يعتد به كما نبهت عليه مرارا، وكذا تصحيح ابن خزيمة لحديثه لا يعتد به لأنه متساهل فيه، ولذلك لم يعتمد الحافظ على توثيقهما إياه فقال في ترجمة الهجري هذا مقبول يعني عند المتابعة، وإلا فهو لين الحديث، وبما أنه تفرد بهذا الحديث فهو عنده لين.","vol":"1","page":581},{"text":"فإن قيل قد روى الطبراني عن عائشة مثل هذا الحديث فهل يتقوى به؟\nقلت: لا لأن في إسناده إبراهيم بن محمد الأسلمي وهو ضعيف جدا، فمثله لا يتقوى به فقال الطبراني في \" الأوسط \" (١ / ١٠٥ / ١ من زوائده): حدثنا إبراهيم هو ابن (بياض في الأصل) حدثنا محمد بن عبد الرحيم بن شروس حدثنا إبراهيم بن محمد الأسلمي عن صفوان بن سليم عن عطاء بن يسار عن عائشة مرفوعا به وقال: لم يروه عن صفوان إلا إبراهيم.\nقلت: وهو متروك كما قال الحافظ في \" التقريب \" وابن شروس لم أعرفه، ثم رأيته في \" الجرح والتعديل \" (٨ / ٨) ولم يذكر فيه جرحا ولا تعديلا فهو مجهول.\nوأما ما في \" المجمع \" (٣ / ١٨٩): رواه الطبراني في \" الأوسط \" وفيه محمد بن أبي يحيى وفيه كلام كثير وقد وثق قلت: فالظاهر أنه سقط من قلم الناسخ اسم إبراهيم بن فإنه إبراهيم بن محمد بن أبي يحيى الأسلمي، وقد كذبه مالك والقطان وابن معين وضعفه الجمهور فمثله لا يستشهد به ولا كرامة.\nوإبراهيم شيخ الطبراني الذي ترك الهيثمي بعده بياضا هو ابن محمد بن سبرة الصنعاني ففي ترجمته أورده الطبراني في \" أوسطه \" (١ / ١٢٨ / ١ - ١٣٠ / ١ - ٢ رقم ٢٥١٣)، أورده ابن ناصر الدين وغيره ولم يذكروا فيه شيئا.\nنقول: هذا بيانا لحقيقة هذا الحديث ولكي لا يغتر به جاهل فيحرم به صيام يوم عرفة على الحاج تمسكا بظاهر النهى، وإلا فالأحب إلينا أن يفطر الحاج هذا اليوم لأنه أقوى له على أداء النسك، ولأنه هو الثابت عنه ﷺ من فعله في حجة","vol":"1","page":582},{"text":"الوداع، انظر رسالتنا \" حجة النبي ﷺ \"، وإليه يشير كلام أحمد ﵀ فقد قال ابنه عبد الله في مسائله (ص ١٦٦ - مخطوط): سألت أبي عن الرجل يصوم تطوعا في السفر فهل يأثم لقول رسول الله ﷺ: \" ليس من البر الصوم في السفر \"؟ فقال: إن صام في سفر صوم فريضة أجزأه ولا يعجبني أن يصوم تطوعا ولا فريضة في سفر: ثم رأيت الحديث رواه الدولابي (١ / ١٣٣) عن ابن عمر موقوفا عليه وسنده حسن.\nوروى ابن سعد (٧ / ١٢٥) وأبو مسلم الكجي في \" جزء الأنصاري \" (٦ / ١) عن عمر نحوه، وفي سنده ضعيف.\n<span data-type=\"title\" id=toc-409>٤٠٥ </span>- \" من صلى الصبح ثم قرأ ﴿قل هو الله أحد﴾ مائة مرة قبل أن يتكلم، فكلما قرأ ﴿قل هو الله أحد﴾ غفر له ذنب سنة \".\nموضوع.\nأخرجه الطبراني (٢٢ / ٩٦ / ٢٣٢) وكذا الحاكم (٣ / ٥٧٠) وابن عساكر (١٩ / ١٩٦ / ٢) من طريق محمد بن عبد الرحمن القشيري حدثتني أسماء بنت واثلة بن الأسقع قالت: كان أبي إذا صلى الصبح جلس مستقبل القبلة لا يتكلم حتى تطلع الشمس فربما كلمته في الحاجة فلا يكلمني فقلت ما هذا؟ فقال: فذكره.\nقلت: سكت عليه الحاكم، وبيض له الذهبي، وقال الهيثمي في \" المجمع \" (١٠ /١٠٩) بعد أن عزاه للطبراني:","vol":"1","page":583},{"text":"وفيه محمد بن عبد الرحمن القشيري وهو متروك.\nقلت: بل هو كذاب كما قال الأزدي، وقال ابن أبي حاتم (٣ / ٢ / ٣٢٥):\n\" سألت أبي عنه؟ فقال: متروك الحديث، كان يكذب ويفتعل الحديث.\n<span data-type=\"title\" id=toc-410>٤٠٦ </span>- \" من كبر تكبيرة عند غروب الشمس على ساحل البحر رافعا بها صوته أعطاه الله من الأجر بعدد كل قطرة فى البحر عشر حسنات، ومحا عنه عشر سيئات، ورفع له عشر درجات ما بين درجتين مسيرة مائة عام بالفرس المسرع \".\nموضوع.\nأخرجه العقيلي في \" الضعفاء \" (ص ١٢٢) وأبو نعيم (٣ / ١٢٥) والحاكم (٣ /٥٨٧) من طريق إبراهيم بن زكريا العبدسي حدثنا فديك بن سليمان قال: حدثنا خليفة بن حميد عن إياس بن معاوية عن أبيه عن جده مرفوعا.\nوقال أبو نعيم:\nغريب من حديث إياس ولم يروه عنه إلا خليفة تفرد به عنه فديك.\nوسكت عنه الحاكم وقال الذهبي في \" تلخيصه \":\nقلت: هذا منكر جدا، وخليفة لا يدرى من هو، وفي إسناده إليه من يتهم.\nقلت: يشير إلى العبدسي هذا قال فيه ابن عدي:\nحدث بالبواطيل، وقال ابن حبان: يأتي عن مالك بأحاديث موضوعة.\nوقال الذهبي في ترجمة خليفة هذا من الميزان:","vol":"1","page":584},{"text":"فيه جهالة، وخبره ساقط، ثم ساق هذا الحديث من رواية العقيلي، ونقل الحافظ في \" اللسان \": كلام الذهبي في \" التلخيص \" وأقره عليه، وقد ذهل الهيثمي عن المتهم المشار إليه في كلام الذهبي فاقتصر في إعلاله في \" المجمع \" (٥ / ٢٨٨) بكلام الذهبي المذكور في ترجمة خليفة، وذلك قصور لا يخفى.\nثم رأيت ابن عراق قد أورد الحديث في \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" (٢٨٨ / ٢) فأصاب.\n<span data-type=\"title\" id=toc-411>٤٠٧ </span>- \" من كانت له ثلاث بنات فصبر على لأو ائهن وضرائهن وسرائهن أدخله الله الجنة بفضل رحمته إياهن، فقال رجل: أو اثنتان يا رسول الله؟ قال: أو اثنتان، فقال رجل: أو واحدة يا رسول الله؟ قال: أو واحدة \".\nضعيف بهذا اللفظ.\nأخرجه الحاكم (٤ / ١٧٧) وأحمد (٢ / ٣٣٥) من طريق ابن جريج عن أبي الزبير عن عمر بن نبهان عن أبي هريرة مرفوعا، وقال الحاكم:\nصحيح الإسناد، ووافقه الذهبي وأقره المنذري في \" الترغيب \" (٣ / ٨٥) .\nوأقول: كلا: فإن ابن جريج وأبا الزبير مدلسان وقد عنعناه، وعمر بن نبهان فيه جهالة كما قال الذهبي نفسه في \" الميزان \" فأنى له الصحة؟ !\nويغني عن هذا حديث جابر ﵁ مرفوعا بلفظ:","vol":"1","page":585},{"text":"\" من كان له ثلاث بنات يؤويهن ويكفيهن ويرحمهن فقد وجبت له الجنة البتة، فقال رجل من بعض القوم: واثنتين يا رسول الله؟ قال: واثنتين \".\nأخرجه البخاري في \" الأدب المفرد \" (ص ١٤) وأبو نعيم في \" الحلية \" (٣ / ١٤) من طريقين عن محمد بن المنكدر عنه، فهذا إسناد صحيح.\n<span data-type=\"title\" id=toc-412>٤٠٨ </span>- \" أحب الأسماء إلى الله ما تعبد به \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ٥٩ / ٢) و\" الأوسط \" (١ / ٤٠ / ١ / ٦٨٥) عن معلل بن نفيل الحراني عن محمد بن محصن عن سفيان عن منصور عن إبراهيم عن علقمة عن ابن مسعود قال: نهى رسول الله ﷺ أن يسمي الرجل عبده أو ولده حارثا أو مرة أو وليدا أو حكما أو أبا الحكم أو أفلح أو نجيحا أو يسارا وقال: \" أحب الأسماء إلى الله ﷿ ما تعبد به وأصدق الأسماء همام \" والسياق \" للأوسط \" وقال: لم يروه عن سفيان إلا محمد، قال الهيثمي في \" المجمع \" (٨ / ٥١) بعد أن عزاه للمعجمين وفيه محمد بن محصن العكاشي وهو متروك.\nقلت: بل هو كذاب كما قال ابن معين، وقال الدارقطني يضع الحديث.\nوالحديث ذكره السيوطي في \" الجامع الصغير \" برواية الشيرازي في \" الألقاب \"\nوالطبراني وأعله الشارح المناوي بكلام الهيثمي السابق ثم قال:","vol":"1","page":586},{"text":"وقال في \" الفتح \": في إسناده ضعف، ولم يرمز له المؤلف هنا بشيء، ووهم من زعم أنه رمز له بالضعف ولكنه جزم بضعفه في الدرر \".\nقلت: والاقتصار على تضعيفه قصور مع كونه من رواية هذا الكذاب، إلا أن يقال أن الضعيف من أقسامه الموضوع كما تقرر في \" المصطلح \" فلا منافاة.\nوانظر الحديث الآتي بعد حديثين.\n<span data-type=\"title\" id=toc-413>٤٠٩ </span>- \" من عشق وكتم وعف فمات فهو شهيد \".\nموضوع.\nرواه ابن حبان في \" المجروحين \" (١ / ٣٤٩) والخطيب في \" تاريخه \" (٥ / ١٥٦، ٢٦٢، ٦ / ٥٠ - ٥١، ٧١ / ٢٩٨، ١٣ /٠ ١٨٤) والثعالبي في \" حديثه (١٢٩ / ١) وأبو بكر الكلاباذي في \" مفتاح المعاني \"\n(٢٨١ / ٢) والسلفي في \" الطيوريات \" (٢٤ / ٢) وابن عساكر في \" تاريخ دمشق \" (١٢ / ٢٦٣ / ٢) وابن الجوزي في \" مشيخته \": الشيخ الثامن والسبعون من طرق عن سويد بن سعيد الحدثاني حدثنا علي بن مسهر عن أبي يحيى القتات عن مجاهد عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف وله علتان:\nالأولى: ضعف أبي يحيى القتات واسمه زاذان وقيل غير ذلك، قال الحافظ في \" التقريب \": لين الحديث.\nالأخرى: ضعف سويد بن سعيد، قال الحافظ: صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول.\nقلت: وقد تكلم فيه ابن معين من أجل هذا الحديث كما يأتي، واتفق الأئمة","vol":"1","page":587},{"text":"المتقدمون على تضعيف هذا الحديث، فقال ابن الملقن في \" الخلاصة \" (٥٤ / ٢):\nوأعله الأئمة، قال ابن عدي والحاكم والبيهقي وابن طاهر وغيرهم هو أحد ما أنكر على سويد بن سعيد قال يحيى بن معين: لوكان لي فرس ورمح لكنت أغزوه.\nولهذا قال الحافظ ابن حجر في \" بذل الماعون \" (٤٥ / ٢):\nوفي سنده مقال، وذهب بعض المتأخرين إلى تقوية الحديث بمجيئه من طريق آخر، فقال الزركشي في \" اللآليء المنثورة في الأحاديث المشهورة \" (رقم ١٦٦ - نسختي): وهذا الحديث أنكره يحيى بن معين وغيره على سويد بن سعيد، لكن لم يتفرد به، فقد رواه الزبير بن بكار فقال: حدثنا عبد الملك بن عبد العزيز بن الماجشون عن عبد العزيز بن أبي حازم عن ابن أبي نجيح عن مجاهد عن ابن عباس عن النبي ﷺ فذكره، وهو إسناد صحيح.\nقال الحافظ السخاوي في \" المقاصد الحسنة \": (٤٢٠ - طبع الخانجي) بعد أن ساق هذه الطريق: وينظر هل هذه هي الطريق التي أورده الخرائطي منها، فإن تكن هي فقد قال العراقي: في سندها نظر، ومن طريق الزبير أخرجه الديلمي في مسنده، ولكن وقع عنده عن عبد الله بن عبد الملك بن الماجشون لا كما هنا.\nقلت: أما طريق الخرائطي فلم يسقها السخاوي، وقد أوردها العلامة المحقق ابن القيم وتكلم عليها فقال في كتاب \" الداء والدواء \" (ص ٣٥٣ - ٣٥٤):\nأما حديث ابن الماجشون عن عبد العزيز بن أبي حازم عن ابن أبي نجيح عن مجاهد عن ابن عباس مرفوعا، فكذب على ابن الماجشون، فإنه لم يحدث بهذا، ولا حدث به عنه الزبير ابن بكار، وإنما هذا من تركيب بعض الوضاعين، ويا سبحان","vol":"1","page":588},{"text":"الله كيف يحتمل هذا الإسناد مثل هذا المتن فقبح الله الوضاعين.\nوقد ذكره أبو الفرج بن الجوزي من حديث محمد بن جعفر بن سهل: حدثنا يعقوب بن عيسى من ولد عبد الرحمن بن عوف عن ابن أبي نجيح عن مجاهد مرفوعا، وهذا غلط قبيح فإن محمد بن جعفر هذا هو الخرائطي، ووفاته سنة سبع وعشرين وثلاث مئة، فمحال أن يدرك شيخه يعقوب، ابن أبي نجيح ولا سيما وقد رواه في كتابه \" الاعتلال \" عن يعقوب هذا عن الزبير عن عبد الملك عن عبد العزيز عن ابن أبي نجيح، والخرائطي هذا مشهور بالضعف في الرواية، ذكره أبو الفرج في كتاب \" الضعفاء \".\nقلت: أما الخرائطي فلا أعرف أحدا من المتقدمين رماه بشيء من الضعف ولهذا لم يورده الذهبي في \" ميزان الاعتدال \"، ولا استدركه عليه الحافظ ابن حجر في \" لسان الميزان \"، وقد ترجمه الخطيب في تاريخه (٢ / ١٣٩ - ١٤٠) ثم السمعاني في \" الأنساب \" ثم ابن الأثير في \" اللباب \" فلم يجرحه أحد منهم، بل ترجمه الحافظ ابن عساكر في تاريخه (١٥ / ٩٣ / ١ - ٢) وروى عن أبي نصر ابن ماكولا أنه قال فيه: كان من الأعيان الثقات.\nفأنا في شك كبير من صحة ما ذكره أبو الفرج من ضعف الخرائطي، بل هو ثقة حجة. والله أعلم.","vol":"1","page":589},{"text":"ثم طبع كتاب \" الضعفاء \" لابن الجوزي فلم أجد فيه محمد بن جعفر الخرائطي وإنما ذكر آخرين (٣ / ٤٦ - ٤٧) ليسا من طبقة الخرائطي وهما من رجال ابن أبي حاتم (٣ / ٢ / ٢٢٢ / ١٢٢٤ و١٢٢٦) فتبين أن الوهم من ابن القيم والله أعلم. فلعل علة هذا الإسناد من يعقوب بن عيسى شيخ الخرائطي، فإنى لم أجد له ترجمة، ومن\nطبقته يعقوب بن عيسى بن ماهان أبو يوسف المؤدب ترجمه الخطيب (١٤ / ٢٧١ - ٢٧٢) ولم يذكر فيه جرحا ولا تعديلا، ولكنه لم يذكر أنه من ولد عبد الرحمن بن عوف، والله أعلم، وهو من شيوخ أحمد في المسند قال الحافظ في \" التعجيل \" قال أبو زرعة ابن شيخنا لا أعرفه، وذكره ابن حبان في \" الثقات \" (٩ / ٢٨٦) لكن\nوقع فيه يعقوب بن يوسف بن ماهان ثم وجدت الحافظ ابن حجر قد تكلم على الحديث في \" التلخيص الحبير \" (٥ / ٢٧٣)\nوأعله من الطريق الأولى بنحو ما نقلناه عن \" الخلاصة \" وأعل الطريق الثانية من رواية يعقوب عن ابن أبي نجيح بأن يعقوب ضعفه أحمد بن حنبل، ثم قال:\nورواه الخطيب من طريق الزبير بن بكار، وهذه الطريق غلط فيها بعض الرواة فأدخل إسنادا في إسناد، وخلاصة القول: إن هذا الطريق ضعيف أيضا لضعف يعقوب هذا واضطرابه في روايته فمرة يقول: عن ابن أبي نجيح عن مجاهد مرفوعا، فيرسله ولا يذكر الواسطة بينه وبين ابن أبي نجيح، ومرة يقول عن الزبير عن عبد الملك عن عبد العزيز عن ابن أبي نجيح عن مجاهد عن ابن عباس فيسنده ويوصله.\nقال ابن القيم:","vol":"1","page":590},{"text":"وكلام حفاظ الإسلام في إنكار هذا الحديث هو الميزان وإليهم يرجع في هذا الشأن، ولم يصححه ولم يحسنه أحد يعول في علم الحديث عليه، ويرجع في التصحيح إليه، ولا من عادته التسامح والتساهل، فإنه لم يصف نفسه له\n، ويكفي أن ابن طاهر الذي يتساهل في أحاديث التصوف ويروي منها الغث والسمين قد أنكره وشهد ببطلانه.\nنعم ابن عباس لا ينكر ذلك عنه، وقد ذكر أبو محمد بن حزم عنه أنه سئل عن الميت عشقا فقال: قتيل الهوى لا عقل له ولا قدر، ورفع إليه بعرفات شاب قد صار كالفرخ فقال: ما شأنه؟ قالوا: العشق، فجعل عامة يومه يستعيذ من العشق.فهذا نفس ما روى عنه في ذلك.\nومما يوضح ذلك أن النبي ﷺ عد الشهداء في الصحيح، فذكر المقتول في الجهاد والحرق والغرق، والمبطون، والنفساء يقتلها ولدها، وصاحب ذات الجنب، ولم يذكر منهم من يقتله العشق، وحسب قتيل العشق أن يصح له هذا الأثر عن ابن عباس ﵄ على أنه لا يدخل الجنة حتى يصبر لله، ويعف لله ويكتم لله، لكن العاشق إذا صبر وعف وكتم مع قدرته على معشوقه وآثر محبته لله وخوفه ورضاه فهو من أحق","vol":"1","page":591},{"text":"من دخل تحت قوله تعالى ﴿وأما من خاف مقام ربه ونهى النفس عن الهو ى، فإن الجنة هي المأو ى﴾ وتحت قوله تعالى ﴿ولمن خاف مقام ربه جنتان﴾ .\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية الخطيب عن عائشة وعن ابن عباس، وهذا يوهم أن له طريقين أحدهما عن عائشة والآخر عن ابن عباس، والحقيقة أنه طريق واحد، وهم في سنده بعض الضعفاء فصيره من مسند عائشة، وإنما هو من مسند ابن عباس كما تقدم، فقد أخرجه الخطيب في \" تاريخه \" (١٢ /٤٧٩) من طريق أحمد بن محمد بن مسروق الطوسي: حدثنا سويد بن سعيد حدثنا علي بن مسهر عن هشام بن عروة عن أبيه عن عائشة مرفوعا به، وقال:\nرواه غير واحد عن سويد عن علي بن مسهر عن أبي يحيى القتات عن مجاهد عن ابن عباس وهو المحفوظ، وكذا قال في \" المؤتلف \" أيضا كما في \" اللسان \" وأشار إلى أن الخطأ في هذا الإسناد من الطوسي هذا، قال الدارقطني: ليس بالقوي، يأتي بالمعضلات.\nقلت: فهذا الإسناد منكر لمخالفة الطوسي لرواية الثقات الذين أسندوه عن سويد بسنده عن ابن عباس، فلا يجوز الاستكثار بهذا الإسناد والتقوي به لظهور خطئه ورجوعه في الحقيقة إلى الإسناد الأول، وقد قال ابن القيم في \" الداء والدواء \" (ص ٣٥٣) بعد أن ساق رواية الخطيب هذه:\nفهذا من أبين الخطأ، ولا يحمل هشام عن أبيه عن عائشة مثل هذا عند من","vol":"1","page":592},{"text":"شم أدنى رائحة الحديث، ونحن نشهد بالله أن عائشة ما حدثت بهذا عن رسول الله ﷺ قط، ولا حدث به عروة عنها ولا حدث به هشام قط.\nوخلاصة القول أن الحديث ضعيف الإسناد من الطريقين، وقد أنكره العلامة ابن القيم من حيث معناه أيضا وحكم بوضعه كما رأيت، وقد أو ضح ذلك في كتابه \" زاد المعاد \" أحسن توضيح فقال (٣ / ٣٠٦ - ٣٠٧):\nولا تغتر بالحديث الموضوع على رسول الله ﷺ، ثم ساقه من الطريقين ثم قال، فإن هذا الحديث لا يصح عن رسول الله ﷺ ولا يجوز أن يكون من كلامه، فإن الشهادة درجة عالية عند الله مقرونة بدرجة الصديقية ولها أعمال وأحوال هي شروط في حصولها وهي نوعان عامة وخاصة، فالخاصة الشهادة في سبيل الله والعامة خمس مذكورة في الصحيح ليس العشق واحدا منها، وكيف يكون العشق الذي هو شرك المحبة وفراغ عن الله وتمليك القلب والروح والحب لغيره تنال به درجة الشهادة!؟ هذا من المحال، فإن إفساد عشق الصور للقلب فوق كل إفساد بل هو خمر الروح الذي يسكرها ويصدها عن ذكر الله وحبه، والتلذذ بمناجاته والأنس به، ويوجب عبودية القلب لغيره، فإن قلب العاشق متعبد لمعشوقه بل العشق لب العبودية، فإنها كمال الذل والحب والخضوع والتعظيم فكيف يكون تعبد القلب لغير الله مما تنال به درجة أفاضل الموحدين وساداتهم وخواص الأولياء!؟ فلوكان إسناد هذا الحديث كالشمس كان غلطا ووهما، ولا يحفظ عن رسول الله ﷺ لفظ العشق من حديث صحيح البتة، ثم إن العشق منه حلال ومنه حرام، فكيف يظن بالنبي ﷺ أنه يحكم على كل عاشق يكتم ويعف بأنه شهيد!؟ أفترى من يعشق امرأة غيره أو يعشق المردان والبغايا ينال بعشقه درجة الشهداء!؟ وهل هذا إلا خلاف المعلوم من دينه ﷺ؟ كيف والعشق مرض من الأمراض التي جعل الله سبحانه لها من الأدوية شرعا وقدرا،","vol":"1","page":593},{"text":"والتداوي منه إما واجب إن كان عشقا حراما، وإما مستحب، وأنت إذا تأملت الأمراض والآفات التي حكم رسول الله ﷺ لأصحابها بالشهادة وجدتها من الأمراض التي لا علاج لها، كالمطعون والمبطون والمجنون والحرق والغرق، ومنها المرأة يقتلها ولدها في بطنها، فإن هذه بلايا من الله لا صنع للعبد فيها ولا علاج لها، وليست أسبابها محرمة ولا يترتب عليها من فساد القلب وتعبده لغير الله ما يترتب على العشق، فإن لم يكف هذا في إبطال نسبة هذا الحديث إلى رسول الله ﷺ، فقلد أئمة الحديث العالمين به وبعلله فإنه لا يحفظ عن إمام واحد منهم قط أنه شهد له بصحة، بل ولا بحسن، كيف وقد أنكروا على سويد هذا الحديث ورموه لأجله بالعظائم واستحل بعضهم غزوه لأجله.\nوخلاصة الكلام أن الحديث ضعيف الإسناد موضوع المتن كما جزم بذلك العلامة ابن القيم في المصدرين السابقين، وكذا في رسالة \" المنار \" له أيضا (ص ٦٣) ومثله في \" روضة المحبين \" والله أعلم.\n<span data-type=\"title\" id=toc-414>٤١٠ </span>- \" التراب ربيع الصبيان \".\nموضوع.\nرواه الطبراني في \" الكبير \" (٥٧٧٥) وابن عدي (٣١١ / ١) عن محمد بن مخلد الحمصي حدثنا مالك بن أنس عن أبي حازم عن سهل بن سعد قال: مر النبي ﷺ بالصبيان وهم يلعبون بالتراب فنهاهم عمر بن الخطاب فقال النبي ﷺ: دعهم يا عمر فإن التراب ... وقال ابن عدي: وهذا حديث منكر بهذا الإسناد، ومحمد بن مخلد هذا يحدث عن مالك وغيره بالبواطيل.\nقلت: وعد الذهبي هذا الحديث من أباطيله، وساق له حديثا آخر قال فيه:","vol":"1","page":594},{"text":"وهو كذب ظاهر، سيأتي تخريجه برقم (١٢٥٢) والحديث عزاه الهيثمي في \" المجمع \" (٨ / ١٥٩) للطبراني\nوقال: وفيه محمد بن مخلد الرعيني وهو متهم بهذا الحديث وغيره.\nقال السخاوي (ص ٧٤):\nورواه القضاعي من حديث مالك بن سعيد عن مالك عن نافع عن ابن عمر به، وقال الخطيب: إن المتن لا يصح. قلت: وإسناده عند القضاعي في \" مسند الشهاب \" (١٨ / ١) هكذا: أخبرنا أبو القاسم يحيى بن أحمد بن علي بن الحسين قال: أخبرنا جدي علي بن الحسين بن بندار قال: أخبرنا علي بن عبد الحميد الغضائرى قال: أخبرنا محمد بن يوسف الفريابي بمكة قال: أخبرنا مالك بن سعيد به.\nقلت: الغضائري هذا ترجمه السمعاني في \" الأنساب \" وقال: وكان من الصالحين الزهاد الثقات ومن فوقه ثقات معروفون من رجال التهذيب، وأما أبو القاسم وجده علي بن الحسين بن بندار فلم أجد من ترجمهما، وفي \" الميزان \"\nو\" اللسان \": علي بن الحسن بن بندار الإستراباذي عن خيثمة الأطرابلسي اتهمه محمد بن طاهر.\nقلت: فيحتمل أن يكون هو هذا، فإنه من هذه الطبقة، وعليه تحرف اسم أبيه الحسن بـ الحسين في \" المسند \"، والله أعلم.\n<span data-type=\"title\" id=toc-415>٤١١ </span>- \" أحب الأسماء إلى الله ما عبد وما حمد \".\nلا أصل له.\nكما صرح به السيوطي وغيره (انظر \" كشف الخفاء \" ١ / ٣٩٠، ٥١)، وقد أخطأ المنذري ﵀ خطأ فاحشا حيث ذكره في \" الترغيب \" (٣ / ٨٥)","vol":"1","page":595},{"text":"من حديث ابن عمر بهذا اللفظ في رواية لمسلم وأبي داود والترمذي وابن ماجه، كذا قال، وإنما أخرج هؤلاء عن ابن عمر اللفظ الثاني الذي في الترغيب وهو: \" أحب الأسماء إلى الله عبد الله وعبد الرحمن \".\nأنظر \" صحيح مسلم \" (٦ / ١٦٩) و\" سنن أبي داود \" (٢ / ٣٠٧) والترمذي (٤ / ٢٩) وابن ماجه (٢ / ٤٠٤)، هكذا رواه أيضا الدارمي (٢ / ٢٩٤) وأحمد رقم (٤٧٧٤، ٦١٢٢) والحاكم (٤ / ٢٧٤) والخطيب (١٠ / ٢٢٣) عن ابن عمر.\nوكذلك أخرجه أبو داود والنسائي (٢ / ١١٩) وأحمد (٣ / ٣٤٥) من حديث أبي وهب الجشمي ﵁ وفيه عقيل بن شبيب مجهول الحال.\nفائدة: نقل ابن حزم الاتفاق على تحريم كل اسم معبد لغير الله كعبد العزى وعبد الكعبة، وأقره العلامة ابن القيم في \" تحفة المودود \" (ص ٣٧) وعليه فلا تحل التسمية بـ: عبد على وعبد الحسين كما هو مشهور عند الشيعة، ولا بـ: عبد النبي أو عبد الرسول كما يفعله بعض الجهلة من أهل السنة.\n<span data-type=\"title\" id=toc-416>٤١٢ </span>- \" من صام يوم عرفة كان له كفارة سنتين، ومن صام يوما من المحرم فله بكل يوم ثلاثون يوما \".\nموضوع.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٢٠٠) من طريق الهيثم بن حبيب حدثنا سلام الطويل عن حمزة الزيات عن ليث بن أبي سليم عن مجاهد عن ابن عباس مرفوعا وقال: تفرد به الهيثم بن حبيب.","vol":"1","page":596},{"text":"قلت: اتهمه الذهبي بخبر باطل، وذكره ابن حبان في \" الثقات \"! وسلام الطويل متهم، وابن أبي سليم ضعيف.\nوالحديث أعله الهيثمي (٣ / ١٩٠) بالهيثم هذا وهو قصور لا يخفى، وأعجب منه قول المنذري في \" الترغيب \" (١ / ٧٨):\nرواه الطبراني في \" الصغير \" وهو غريب وإسناده لا بأس به \"!، وهذا ذهول عجيب، وإلا فكيف يسلم من البأس إذا كان فيه ذاك المتهم الطويل! قال فيه ابن خراش: كذاب، وقال ابن حبان: يروي عن الثقات الموضوعات، كأنه كان المتعمد لها، وقال الحاكم: روى أحاديث موضوعة.\nوالحديث رواه الطبراني أيضا في \" الكبير \" (١٠٩ / ١) من هذا الوجه بالشطر الأول فقط، وهذا القدر منه صحيح لأن له شواهد كثيرة منها حديث أبي قتادة مرفوعا: صيام يوم عرفة إنى أحتسب على الله أن يكفر السنة التي بعده والسنة التي قبله.","vol":"1","page":597},{"text":"أخرجه مسلم (٣ / ١٦٧ - ١٦٨) وغيره، وهو قطعة من حديث مخرج في \" الإرواء \" (٩٥٢) ثم إن الطبراني روى الشطر الثاني من الحديث بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-417>٤١٣ </span>- \" من صام يوما من المحرم فله بكل يوم ثلاثون حسنة \".\nموضوع.\nأخرجه الطبراني في \" الكبير \" (٣ / ١٠٩ / ١): حدثنا محمد بن زريق بن جامع حدثنا الهيثم بن حبيب أخبرنا سلام الطويل عن حمزة الزيات عن ليث عن مجاهد عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع، وله علل ثلاث تقدم بيانها في الحديث الذي قبله.\nومع أن إسنادهما واحد فالمتن مختلف، ففي هذا قال: \" ثلاثون حسنة \" وفي ذاك قال: \" ثلاثون يوما \" وهذه علة أخرى تضم إلى ما قبلها!\nوقد ذهل عن علة هذا الحديث أيضا المقتضية لوضعه الهيثمي كما ذهل عنها في الحديث الذي قبله على ما سبق بيانه وقد تبعه في هذا المناوي في \" شرح الجامع الصغير \" فقال: قال الهيثمي: فيه الهيثم بن حبيب ضعفه الذهبي! .","vol":"1","page":598},{"text":"<span data-type=\"title\" id=toc-418>٤١٤ </span>- \" ما أوتي قوم المنطق إلا منعوا العمل \".\nلا أصل له.\nكما أفاده العراقي في \" تخريج الأحياء \" (١ / ٣٧) والسبكي في \" طبقات الشافعية \" (٤ / ١٤٥) .","vol":"1","page":598},{"text":"<span data-type=\"title\" id=toc-419>٤١٥ </span>- \" من قرأ السورة التي يذكر فيها آل عمران يوم الجمعة صلى الله عليه وملائكته حتى تجب الشمس \".\nموضوع.\nأخرجه الطبراني في \" الكبير \" (٣ / ١٠٥ / ٢) و\" الأوسط \" (٢ / ٨٠ / ٢ / ٦٢٩٣) من طريق أحمد بن ماهان بن أبي حنيفة حدثنا أبي عن طلحة بن يزيد عن زيد ابن سنان عن يزيد بن خالد الدمشقي عن طاووس عن ابن عباس مرفوعا.\nوقال: تفرد به محمد بن ماهان قلت: وهذا إسناد موضوع، أحمد بن ماهان هو أحمد بن محمد بن ماهان يعرف والده بأبي حنيفة ترجمه ابن أبي حاتم (١ / ١ / ٧٣) ولم يذكر فيه جرحا ولا تعديلا وذكر عن أبيه أنه قال في محمد بن ماهان: إنه مجهول، وطلحة بن زيد متهم بالوضع وقد تقدم ويزيد بن سنان وهو أبو فروة الرهاوي ضعيف.\nومما تقدم تعلم أن قول الحافظ في \" تخريج الكشاف \" (٣ / ٧٣): رواه الطبراني عن ابن عباس، وإسناده ضعيف فيه قصور ظاهر قلده عليه السيوطي في \" الدر المنثور \" (٢ / ٢) فقد قال الحافظ نفسه في ترجمة طلحة هذا من \" التقريب \": متروك، قال أحمد وعلي وأبو داود: كان يضع الحديث، وكذلك قول الهيثمي في \" المجمع \" (٢ / ١٦٨): رواه الطبراني في \" الأوسط \" و\" الكبير \" وفيه طلحة بن زيد الرقي وهو","vol":"1","page":599},{"text":"ضعيف فيه قصور لا يخفى، لكن في نقل المناوي في شرح \" الجامع الصغير \" عنه أنه قال: وهو ضعيف جدا، فلعله سقط من الناسخ أو الطابع لفظة جدا.\nثم ذكر المناوي نقلا عن ابن حجر أنه قال فيه: ضعيف جدا ونسبه أحمد وأبو داود إلى الوضع، ثم عقب عليه المناوي بقوله: فكان ينبغي للمصنف يعني السيوطي حذفه.\n<span data-type=\"title\" id=toc-420>٤١٦ </span>- \" اطلبوا العلم ولو بالصين \".\nباطل.\nرواه ابن عدي (٢٠٧ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ١٠٦) وابن عليك النيسابوري في \" الفوائد \" (٢٤١ / ٢) وأبو القاسم القشيري في \" الأربعين \" (١٥١ / ٢) والخطيب في \" التاريخ \" (٩ / ٣٦٤) وفي \" كتاب الرحلة \" (١ / ٢) والبيهقي في \" المدخل \" (٢٤١ / ٣٢٤) وابن عبد البر في \" جامع بيان العلم \" (١ / ٧ - ٨) والضياء في \" المنتقى من مسموعاته بمرو\" (٢٨ / ١) كلهم من طريق الحسن بن عطية حدثنا أبو عاتكة طريف بن سلمان عن أنس مرفوعا، وزادوا جميعا: \" فإن طلب العلم فريضة على كل مسلم \" وقال ابن عدي:","vol":"1","page":600},{"text":"وقوله: ولوبالصين، ما أعلم يرويه غير الحسن بن عطية.\nوكذا قال الخطيب في \" تاريخه \" ومن قبله الحاكم كما نقله عنه ابن المحب ومن خطه على هامش \" الفوائد \" نقلت، وفي ذلك نظر فقد أخرجه العقيلي في \" الضعفاء \" (١٩٦) عن حماد بن خالد الخياط قال: حدثنا طريف بن سليمان به، وقال: ولا يحفظ \" ولو بالصين \" إلا عن أبي عاتكة، وهو متروك الحديث و\" فريضة على\nكل مسلم \" الرواية فيها لين أيضا متقاربة في الضعف.\nفآفة الحديث أبو عاتكة هذا وهو متفق على تضعيفه، بل ضعفه جدا العقيلي كما رأيت والبخاري بقوله: منكر الحديث، والنسائي: ليس بثقة، وقال أبو حاتم:\nذاهب الحديث، كما رواه ابنه عنه (٢ / ١ / ٤٩٤) وذكره السليماني فيمن عرف بوضع الحديث، وذكر ابن قدامة في \" المنتخب \" (١٠ / ١٩٩ / ١) عن الدوري أنه قال: وسألت يحيى بن معين عن أبي عاتكة هذا فلم يعرفه، وعن المروزي أن أبا عبد الله يعني الإمام أحمد ذكر له هذا الحديث؟ فأنكره إنكارا شديدا.\nقلت: وقد أورده ابن الجوزي في \" الموضوعات \" (١ / ٢١٥) وقال: قال ابن حبان: باطل لا أصل له.","vol":"1","page":601},{"text":"وأقره السخاوي في \" المقاصد \" (ص ٦٣)، أما السيوطي فتعقبه في \" اللآليء \" (١ / ١٩٣) بما حاصله: أن له طريقين آخرين:\nأحدهما من رواية يعقوب بن إسحاق بن إبراهيم العسقلاني بسنده عن الزهري عن أنس مرفوعا به، رواه ابن عبد البر، ويعقوب هذا قال الذهبي: كذاب، ثم ذكر أنه روى بإسناد صحيح، من حفظ على أمتي أربعين حديثا وهذا باطل.\nوالآخر: من طريق أحمد بن عبد الله الجويباري بسنده عن أبي هريرة مرفوعا، الشطر الأول منه فقط، قال السيوطي: والجويباري وضاع.\nقلت: فتبين أن تعقبه لابن الجوزي ليس بشيء!\nوقال في \" التعقبات على الموضوعات \" (ص ٤):\n\" أخرجه البيهقي في \" شعب الإيمان \" من طريق أبي عاتكة وقال: متن مشهور وإسناد ضعيف، وأبو عاتكة من رجال الترمذي ولم يجرح بكذب ولا تهمة، وقد وجدت له متابعا عن أنس، أخرجه أبو يعلى وابن عبد البر في \" العلم \" من طريق كثير بن شنظير عن ابن سيرين عن أنس، وأخرجه ابن عبد البر أيضا من طريق عبيد بن","vol":"1","page":602},{"text":"محمد الفريابي عن سفيان بن عيينة عن الزهري عن أنس.\nونصفه الثاني، أخرجه ابن ماجه، وله طريق كثيرة عن أنس يصل مجموعها إلى مرتبة الحسن، قاله الحافظ المزي، وأورده البيهقي في \" الشعب \" من أربع طرق عن أنس، ومن حديث أبي سعيد الخدري ﵄.\nولنا عليه تعقبات:\nأولا: لينظر فيما نقله عن البيهقي هل يعني النصف الأول من الحديث أعني \" اطلبوا العلم ولوبالصين \" أم النصف الثاني فإن هذا هو المشهور وفيه أورد السخاوي قول البيهقي المذكور لا في النصف الأول وعليه يدل كلامه في \" المدخل \" (٢٤٢ - ٢٤٣) ثم تأكدت من ذلك بعد طبع \" الشعب \" (٢ / ٢٥٤ - ٢٥٥) .\nثانيا: قوله: إن أبا عاتكة لم يجرح بكذب يخالف ما سبق عن السليماني، بل وعن النسائي إذ قال \" ليس بثقة \" لأنه يتضمن تجريحه بذلك كما لا يخفى.\nثالثا: رجعت إلى رواية كثير بن شنظير هذه في \" جامع ابن عبد البر \" (ص ٩) فلم أجد فيها النصف الأول من الحديث، وإنما هي بالنصف الثاني فقط مثل رواية ابن ماجه، وأظن أن رواية أبي يعلى مثلها ليس فيها النصف الأول، إذ لوكان كما ذكر السيوطي لأوردها الهيثمي في \" المجمع \" ولم يفعل.\nرابعا: رواية الزهري عن أنس عند ابن عبد البر فيها عبيد بن محمد الفريابي ولم أعرفه، وقد أشار إلى جهالته السيوطي بنقله السند مبتدءا به، ولكنه أو هم بذلك أن الطريق إليه سالم، وليس كذلك بل فيه ذاك الكذاب كما سبق!\nثم وجدت ترجمة الفريابي هذا عند ابن أبي حاتم (٢ / ٢ / ٣٣٥) بسماع أبيه منه.\nوذكره ابن حبان في \" الثقات \" (٨ / ٤٠٦) وقال: مستقيم.","vol":"1","page":603},{"text":"الحديث فالآفة من يعقوب.\nخامسا: قوله: وله طرق كثيرة ... يعني بذلك النصف الثاني من الحديث كما هو ظاهر من كلامه، وقد فهم منه المناوي أنه عنى الحديث كله! فقد قال في شرحه إياه بعد أن نقل إبطال ابن حبان إياه وحكم ابن الجوزي بوضعه:\nونوزع بقول المزي: له طرق ربما يصل بمجموعها إلى الحسن: ويقول الذهبي في \" تلخيص الواهيات \": روى من عدة طرق واهية وبعضها صالح.\nوهذا وهم من المناوي ﵀ فإنما عنى المزي ﵀ النصف الثاني كما هو ظاهر كلام السيوطي المتقدم، وهو الذي عناه الذهبي فيما نقله المناوي عن \" التلخيص \"، لا شك في ذلك ولا ريب.\nوخلاصة القول: إن هذا الحديث بشطره الأول، الحق فيه ما قاله ابن حبان وابن الجوزي، إذ ليس له طريق يصلح للاعتضاد به.\nوأما الشطر الثاني فيحتمل أن يرتقي إلى درجة الحسن كما قال المزي، فإن له طرقا كثيرة جدا عن أنس، وقد جمعت أنا منها حتى الآن ثمانية طرق، وروى عن جماعة من الصحابة غير أنس منهم ابن عمر وأبو سعيد وابن عباس وابن مسعود وعلي، وأنا في صدد جمع بقية طرقه لدراستها والنظر فيها حتى أتمكن من الحكم عليه بما يستحق من صحة أو حسن أو ضعف.\nثم درستها وأو صلتها إلى نحو العشرين في \" تخريج مشكلة الفقر \" (٤٨ - ٦٢) وجزمت بحسنه.\nواعلم أن هذا الحديث مما سود به أحد مشايخ الشمال في سوريا كتابه الذي أسماه بغير حق \" تعاليم الإسلام \" فإنه كتاب محشوبالمسائل الغريبة والآراء الباطلة التي لا تصدر من عالم، وليس هذا فقط، بل فيه كثير جدا من الأحاديث الواهية والموضوعة، وحسبك دليلا على ذلك أنه جزم بنسبة هذا الحديث الباطل إلى","vol":"1","page":604},{"text":"النبي ﷺ وهو ثانى حديث من الأحاديث التي أوردها في \" فضل العلم \" من أول كتابه (ص ٣) وغالبها ضعيفة، وفيها غير هذا من الموضوعات كحديث \" خيار أمتي علماؤها، وخيار علمائها فقهاؤها \" وهذا مع كونه حديثا باطلا كما سبق تحقيقه برقم (٣٦٧) فقد أخطأ المؤلف أو من نقله عنه في روايته، فإن لفظه: \" رحماؤها \" بدل \" فقهاؤها \"!\nومن الأحاديث الموضوعة فيه ما أورده في (ص ٢٣٦) \" صلاة بعمامة أفضل من خمس وعشرين ... و\" إن الله وملائكته يصلون على أصحاب العمائم يوم الجمعة \" وقد تقدم الكلام عليهما برقم (١٢٧ و١٥٩) .\nومنها حديث \" المتعبد بغير فقه كالحمار في الطاحون \" (ص ٤ منه) وسيأتي بيان وضعه برقم (٧٨٢) إن شاء الله تعالى.\nومن غرائب هذا المؤلف أنه لا يعزو الأحاديث التي يذكرها إلى مصادرها من كتب الحديث المعروفة، وهذا مما لا يجوز في العلم، لأن أقل الرواية عزو الحديث إلى مصدره، ولقد استنكرت ذلك منه في أول الأمر، فلما رأيته يعزي أحيانا ويفترى في ذلك، هان علي ما كنت استنكرته من قبل! فانظر إليه مثلا في الصفحة (٢٤٧) حيث يقول:\nروى الترمذي عن النبي ﷺ أنه قال: من كتب هذا الدعاء وجعله بين صدر الميت وكفنه لم ينله عذاب القبر (!) ولم ير منكرا ولا نكيرا (!) وهو هذا ... \"، ثم ذكر الدعاء.\nفهذا الحديث لم يروه الترمذي ولا غيره من أصحاب الكتب الستة ولا الستين! إذ لا يعقل أن يروي مثل هذا الحديث الموضوع الظاهر البطلان إلا من لم يشم رائحة الحديث ولومرة واحدة في عمره!","vol":"1","page":605},{"text":"وفي الصفحة التي قبل التي أشرنا إليها قوله: في \" صحيح مسلم \" قال ﷺ: \" من غسل ميتا وكتم عليه غفر الله له أربعين سيئة \".\nفهذا ليس في \" صحيح مسلم \" ولا في شيء من الكتب، وإنما رواه الحاكم فقط والبيهقي بلفظ: \" أربعين مرة \".\nفهذا قل من جل مما في هذا الكتاب من الأحاديث الموضوعة والتخريجات التي لا أصل لها، ويعلم الله أنني عثرت عليها دون تقصد، ولو أنني قرأت الكتاب من أوله إلى آخره قاصدا بيان ما فيه من المنكرات لجاء كتابا أكبر من كتابه! وإلى الله المشتكى!\nوأما ما فيه من المسائل الفقهية المستنكرة فكثيرة أيضا، وليس هذا مجال القول في ذلك، وإنما أكتفي بمثالين فقط، قال (ص ٣٦) في صدد بيان آداب الاغتسال:\nوأن يصلى ركعتين بعد خروجه سنة الخروج من الحمام!\nوهذه السنة لا أصل لها البتة في شيء من كتب السنة حتى التي تروى الموضوعات!\nولا أعلم أحدا من الأئمة المجتهدين قال بها!\nوقال (ص ٢٥٢ - ٢٥٣):\nلا بأس بالتهليل والتكبير والصلاة على النبي ﷺ يعني جهرا قدام الجنازة، لأنه صار شعارا للميت، وفي تركه ازدراء به، وتعرض للتكلم فيه وفي ورثته، ولوقيل بوجوبه لم يبعد!\nوهذا مع كونه من البدع المحدثة التي لا أصل لها في السنة فلم يقل بها أحد من الأئمة أيضا، وإنى لأعجب أشد العجب من هؤلاء المتأخرين الذين يحرمون على","vol":"1","page":606},{"text":"طالب العلم أن يتبع الحديث الصحيح بحجة أن المذهب على خلافه، ثم يجتهدون هم فيها لا مجال للاجتهاد فيه لأنه خلاف السنة وخلاف ما قال الأئمة أيضا الذين يزعمون تقليدهم، وايم الله إني لأكاد أميل إلى الأخذ بقول من يقول من المتأخرين بسد باب الاجتهاد حين أرى مثل هذه الاجتهادات التي لا يدل عليها دليل شرعى ولا تقليد لإمام! فإن هؤلاء المقلدين إن اجتهدوا كان خطؤهم أكثر من إصابتهم، وإفسادهم أكثر من إصلاحهم، والله المستعان.\nوإليك مثالا ثالثا هو أخطر من المثالين السابقين لتضمنه الاحتيال على استحلال ما حرمه الله ورسوله، بل هو من الكبائر بإجماع الأمة ألا وهو الربا! قال ذلك المسكين (ص ٣٢١):\n\" إذا نذر المقترض مالا معينا لمقرضه ما دام دينه أو شيء منه صح نذره، بأن يقول: لله علي ما دام المبلغ المذكور أو شيء منه في ذمتي أن أعطيك كل شهر أو كل سنة كذا.\nومعنى ذلك أنه يحلل للمقترض أن يأخذ فائدة مسماه كل شهر أو كل سنة من المستقرض إلى أن يوفي إليه دينه، ولكنه ليس باسم ربا، بل باسم نذر يجب الوفاء به وهو قربة عنده! ! فهل رأيت أيها القاريء تلاعبا بأحكام الشريعة واحتيالا على حرمات الله مثلما فعل هذا الرجل المتعالم؟ أما أنا فما أعلم يفعل مثله أحد إلا أن يكون اليهود الذين عرفوا بذلك منذ القديم، وما قصة احتيالهم على صيد السمك يوم السبت ببعيدة عن ذهن القاريء، وكذلك قوله ﷺ: \" قاتل الله اليهود، إن الله لما حرم عليهم الشحم جملوه، أي ذوبوه، ثم","vol":"1","page":607},{"text":"باعوه وأكلوا ثمنه \"! رواه الشيخان في \" صحيحيهما \" وهو مخرج في \" الإرواء \" (١٢٩٠) بل إن ما فعله اليهود دون ما أتى به هذا المتمشيخ، فإن أولئك وإن استحلوا ما حرم الله، فإن هذا شاركهم في ذلك وزاد عليهم أنه يتقرب إلى الله باستحلال ما حرم الله!! بطريق النذر!\nولا أدري هل بلغ مسامع هذا الرجل أم لا قوله ﷺ: \" لا ترتكبوا ما ارتكب اليهود، فترتكبوا محارم الله بأدنى الحيل \" رواه ابن بطة في \" جزء الخلع وإبطال الحيل \" وإسناده جيد كما قال الحافظ ابن كثير في تفسيره (٢ / ٢٥٧) وغيره في غيره، والذي أعتقده في أمثاله أنه سواء عليه أبلغه هذا الحديث أولا، لأنه ما دام قد سد على نفسه باب الاهتداء بالقرآن والسنة والتفقه بهما استغناء منه عنهما بحثالات آراء المتأخرين كمثل هذا الرأي الذي استحل به ما حرم الله، والذي أظن أنه ليس من مبتكراته! فلا فائدة ترجي له من هذا الحديث وأمثاله مما صح عنه ﷺ وهذا يقال فيما لوفرض فيه الإخلاص وعدم اتباع الهو ى نسأل الله السلامة.\nومع أن هذا هو مبلغ علم المؤلف المذكور فإنه مع ذلك مغرور بنفسه معجب بعلمه، فاسمع إليه يصف رسالة له في هذا الكتاب (ص ٥٨): \" فإنها جمعت فأوعت كل شيء (!) لا مثيل لها في هذا الزمان، ولم يسمع الزمان بها حتى الآن، فجاءت آية في تنظيمها وتنسيقها وكثرة مسائلها واستنباطها، ففيها من المسائل ما لا يوجد في المجلدات، فظهرت لعالم الوجود عروسا حسناء، بعد جهو د جبارة وأتعاب سنين كثيرة، ومراجعات مجلدات كثيرة","vol":"1","page":608},{"text":"وكتب عديدة، فهي الوحيدة في بابها والزبدة في لبابها، تسر الناظرين وتشرح صدر العالمين!\nولا يستحق هذا الكلام الركيك في بنائه العريض في مرامه أن يعلق عليه بشيء، ولكني تساءلت في نفسي فقلت: إذا كان رسول الله ﷺ يقول في الذين يمدحون غيرهم \" احثوا في وجوه المداحين التراب \" فماذا يقول فيمن يمدح نفسه وبما ليس فيه؟ فاللهم عرفنا بنفوسنا وخلقنا بأخلاق نبيك المصطفى ﷺ.\nهذه كلمة وجيزة أحببت أن أقولها حول هذا الكتاب \" تعاليم الإسلام \" بمناسبة هذا الحديث الباطل نصحا مني لإخواني المسلمين حتى يكونوا على بصيرة منه إذا ما وقع تحت أيديهم، والله يقول الحق ويهدى السبيل.\n<span data-type=\"title\" id=toc-421>٤١٧ </span>- \" رب معلم حروف أبي جاد دارس فى النجوم ليس له عند الله خلاق يوم القيامة \".\nموضوع.\nأخرجه الطبراني (٣ / ١٠٥ / ١) من طريق خالد بن يزيد العمري أخبرنا محمد بن مسلم أخبرنا إبراهيم بن ميسرة عن طاووس عن ابن عباس مرفوعا.\nقلت: خالد هذا كذبه أبو حاتم ويحيى، وقال ابن حبان: يروي الموضوعات عن الأثبات، وقال الهيثمي في \" المجمع \" (٥ / ١١٧) بعد أن عزاه للطبراني:\nوفيه خالد بن يزيد العمري وهو كذاب.\nقلت: ومع ذلك فقد أورد حديثه هذا السيوطي في \" الجامع \"! وتعقبه المناوي","vol":"1","page":609},{"text":"بما نقلته عن الهيثمي، ثم قال: ورواه عنه أيضا حميد بن زنجويه.\n<span data-type=\"title\" id=toc-422>٤١٨ </span>- \" اللحم بالبر مرقة الأنبياء \".\nضعيف جدا.\nأخرجه السلمي في \" طبقات الصوفية \" (ص ٤٩٧ - ٤٩٨): أخبرني أحمد بن عطاء الروذباري - إجازة - قال: حدثنا علي بن عبد الله العباسي قال: حدثنا الحسن ابن سعد قال: قال محمد بن أبي عمير قال هشام بن سالم قال عبد الله بن جعفر بن محمد الصادق حدثني أبي عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أحمد بن عطاء قال الخطيب (٤ / ٣٣٦):\nروى أحاديث وهم فيها وغلط غلطا فاحشا، فسمعت أبا عبد الله محمد بن علي الصوري يقول: حدثونا عن الروذباري، عن إسماعيل بن محمد الصفار، عن الحسن بن عرفة أحاديث لم يروها الصفار عن ابن عرفة، قال الصوري: ولا أظنه ممن كان يتعمد الكذب، لكنه اشتبه عليه \".\nوالحسن بن سعد والاثنان فوقه لم أعرفهم.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن النجار عن الحسين، ولم يتكلم عليه الشارح بشيء، فالظاهر أنه لم يقف على سنده.","vol":"1","page":610},{"text":"<span data-type=\"title\" id=toc-423>٤١٩ </span>- \" إن العالم والمتعلم إذا مرا بقرية فإن الله يرفع العذاب عن مقبرة تلك القرية أربعين يوما \".\nلا أصل له.\nكما قال السيوطي في \" تخريج أحاديث شرح العقائد \" (ورقة ٦ / وجه ٢) وأقره العلامة القاري في \" فرائد القلائد على أحاديث شرح العقائد \" (٢٥ / ١) .","vol":"1","page":610},{"text":"<span data-type=\"title\" id=toc-424>٤٢٠ </span>- \" إنكم فى زمان ألهمتم فيه العمل، وسيأتي قوم يلهمون الجدل \".\nلا أصل له.\nكما أفاده العراقي في \" تخريج الإحياء \" (١ / ٣٧) والسبكي في \" طبقات الشافعية \" (٤ / ١٤٥) .","vol":"1","page":611},{"text":"<span data-type=\"title\" id=toc-425>٤٢١ </span>- \" من مثل بالشعر فليس له عند الله خلاق \".\nضعيف.\nأخرجه الطبراني (٣ / ١٠٥ / ١) حدثنا حجاج بن نصير، أخبرنا محمد بن مسلم، عن إبراهيم بن ميسرة، عن طاووس، عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف من أجل حجاج هذا، قال الحافظ في \" التقريب \": ضعيف، كان يقبل التلقين.\nوالحديث قال في \" المجمع \" (٨ / ١٢١):\nرواه الطبراني وفيه حجاج بن نصير، وقد ضعفه الجمهور، ووثقه ابن حبان وقال: يخطيء، وبقية رجاله ثقات.","vol":"1","page":611},{"text":"<span data-type=\"title\" id=toc-426>٤٢٢ </span>- \" من عمل بما يعلم، ورثه الله علم ما لم يعلم \".\nموضوع.\nأخرجه أبو نعيم (١٠ / ١٤ - ١٥) من طريق أحمد بن حنبل عن يزيد بن هارون، عن حميد الطويل، عن أنس مرفوعا، ثم قال: ذكر أحمد بن حنبل هذا الكلام عن بعض التابعين، عن عيسى بن مريم ﵇، فوهم بعض الرواة أنه ذكره عن النبي ﷺ فوضع هذا الإسناد عليه لسهو لته وقربه، وهذا الحديث لا يحتمل بهذا الإسناد عن أحمد بن حنبل.\nقلت: وفي الطريق إليه جماعة لم أعرفهم فلا أدري من وضعه منهم.","vol":"1","page":611},{"text":"<span data-type=\"title\" id=toc-427>٤٢٣ </span>- \" من السنة أن لا يصلي الرجل بالتيمم إلا صلاة واحدة، ثم يتيمم للصلاة الأخرى \".\nموضوع.\nأخرجه الطبراني (٣ / ١٠٧ / ٢) من طريق الحسن بن عمارة، عن الحكم بن عيينة، عن مجاهد، عن ابن عباس قال ... فذكره، وكذلك أخرجه الدارقطني (ص ٦٨) ومن طريقه البيهقي (١ / ٣٣١ - ٣٣٢) وقال الدارقطني:\nوالحسن بن عمارة ضعيف.\nقلت: بل هو شر من ذلك، فقد قال فيه شعبة: يكذب، وقال ابن المديني: كان يضع الحديث، وقال أحمد: أحاديثه موضوعة، وقال شعبة أيضا: روى أحاديث عن الحكم، فسألنا الحكم عنها؟ فقال: ما سمعت منها شيئا.\nوقول الصحابي: من السنة كذا في حكم المرفوع عند العلماء، ولهذا أوردته، وقد رواه البيهقي (١ / ٢٢٢) عن الحسن بن عمارة بإسناده السابق عن ابن عباس مرفوعا بلفظ:\n\" لا يصلى بالتيمم إلا صلاة واحدة \" وقال:","vol":"1","page":612},{"text":"والحسن بن عمارة لا يحتج به. قلت: فلا يصح إذن عن ابن عباس مرفوعا ولا موقوفا، بل قد روى عنه خلافه، كما ذكره ابن حزم في \" المحلى \" (٢ / ١٣٢) يعني أن المتيمم يصلي بتيممه ما شاء من الصلوات الفروض والنوافل، ما لم ينتقض تيممه بحدث أو بوجود الماء، وهذا هو الحق في هذه المسألة كما قرره ابن حزم، وانظر \" الروضة الندية \" (١ / ٥٩) .\n<span data-type=\"title\" id=toc-428>٤٢٤ </span>- \" لا بأس أن يقلب الرجل الجارية إذا أراد أن يشتريها، وينظر إليها ما خلا عورتها، وعورتها ما بين ركبتيها إلى معقد إزارها \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (ج ٣ ق ٩٧ / ٢) من طريق حفص بن عمر الكندي، حدثنا صالح بن حسان، عن محمد بن كعب القرظي عن ابن عباس مرفوعا.\nقلت: وهذا موضوع حفص بن عمر، هو قاضي حلب، قال ابن حبان: يروي عن الثقات الموضوعات لا يحل الاحتجاج به، وصالح بن حسان، متفق على تضعيفه، بل قال ابن حبان (١ / ٣٦٧ - ٣٦٨): كان صاحب قينات وسماع (!) وكان ممن يروي الموضوعات عن الأثبات وأما قول الهيثمي في \" المجمع \" (٢ / ٥٣):\nرواه الطبراني في \" الكبير \"، وفيه صالح بن حسان وهو ضعيف، وذكره ابن حبان في الثقات.","vol":"1","page":613},{"text":"قلت: وفيه مؤاخذتان:\nالأولى: تعصيب الجناية بصالح هذا وحده مع أن الراوي عنه مثله في الضعف أو أشد ليس من العدل في شيء.\nالأخرى: أن صالحا لم يذكره ابن حبان في \" الثقات \"، وإنما ذكر فيه (٦ / ٤٥٦) صالح بن أبي حسان، وهما من طبقة واحدة، فاشتبه على الهيثمي أحدهما بالآخر، وقد علمت أن ابن حسان اتهمه ابن حبان نفسه بالوضع.\nواعلم أنه لم يثبت في السنة التفريق بين عورة الحرة، وعورة الأمة، وقد ذكرت ذلك مع شيء من التفصيل في كتابي \" حجاب المرأة المسلمة \" فليرجع إليه من شاء وهو الآن تحت الطبع مع زيادات وفوائد جديدة ومقدمة ضافية في الرد على متعصبة المقلدين بإذنه تعالى.\n<span data-type=\"title\" id=toc-429>٤٢٥ </span>- \" موت الغريب شهادة، إذا احتضر فرمى ببصره عن يمينه وعن يساره فلم ير إلا غريبا، وذكر أهله وولده، وتنفس، فله بكل نفس يتنفسه يمحوالله عنه ألفي ألف سيئة، ويكتب له ألفي ألف حسنة \".\nموضوع.\nرواه الطبراني (٣ / ١٠٧ / ١) من طريق عمرو بن الحصين العقيلي، أخبرنا محمد بن عبد الله بن علاثة، عن الحكم بن أبان، عن وهب بن منبه، عن ابن عباس مرفوعا.\nقلت: وهذا موضوع عمرو بن الحصين كذاب، وقد تقدم له أحاديث موضوعة كثيرة، وابن علاثة ضعيف واتهمه بعضهم، لكن قيل: إن الآفة من الراوي عنه ابن","vol":"1","page":614},{"text":"الحصين هذا.\nوالحديث قال الهيثمي (٢ / ٣١٧):\nرواه الطبراني في \" الكبير \" وفيه عمرو بن الحصين العقيلي وهو متروك \".\nقلت: والجملة الأولى منه ذكرها ابن الجوزي في \" الموضوعات \" من طريق أخرى عن ابن عباس وقال: لا يصح.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ١٣٢ - ١٣٣) بأن له طرقا أخرى وشواهد،قلت: وكلها معلولة وبعضها أشد ضعفا من بعض، فلا يستفيد الحديث منها إلا الضعف فقط، وأما سائر الحديث، فموضوع لخلوه من شاهد، ومن عجائب السيوطي أنه ذكر هذه الطريق الموضوعة في جملة الطرق والشواهد.\n<span data-type=\"title\" id=toc-430>٤٢٦ </span>- \" لولا ما طبع الركن من أنجاس الجاهلية وأرجاسها وأيدى الظلمة والأثمة، لاستشفي به من كل عاهة، ولألفي اليوم كهيئته يوم خلقه الله، وإنما غيره الله بالسواد لأن لا ينظر أهل الدنيا إلى زينة الجنة، وليصيرن إليها، وإنها لياقوتة بيضاء من ياقوت الجنة وضعه الله حين أنزل آدم فى موضع الكعبة قبل أن تكون الكعبة، والأرض يومئذ طاهرة لم يعمل فيها شيء من المعاصي، وليس لها أهل ينجسونها، فوضع له صف من الملائكة على أطراف الحرم يحرسونه من سكان الأرض، وسكانها يومئذ الجن، لا ينبغي لهم أن ينظروا إليه لأنه شيء من الجنة، ومن نظر إلى الجنة دخلها، فليس ينبغي أن","vol":"1","page":615},{"text":"ينظر إليها إلا من قد وجبت له الجنة، فالملائكة يذودونهم عنه وهم وقوف على أطراف الحرم يحدقون به من كل جانب، ولذلك سمي الحرم، لأنهم يحولون فيما بينهم وبينه) .\nمنكر.\nالطبراني في \" الكبير \" (٣ / ١٠٧ / ١) عن عوف بن غيلان بن منبه الصنعاني، أخبرنا عبد الله بن صفوان، عن إدريس بن بنت وهب بن منبه، حدثني وهب بن منبه، عن طاووس، عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف لجهالة من دون وهب بن منبه، فإني لم أجد من ذكرهم، والمتن ظاهر النكارة، والله أعلم، وفي \" المجمع \" (٣ / ٢٤٣):\nرواه الطبراني في \" الكبير \" وفيه من لم أعرفه ولا له ذكر.\nثم وجدت الحديث قد أخرجه العقيلي في \" الضعفاء \" (٢ / ٢٦٦) من طريق غوث بن غيلان بن منبه الصنعاني به مختصرا دون قوله: \" ولألفي يوم القيامة ... \" إلخ.\nأورده في ترجمة عبد الله بن صفوان، وروي عن هشام بن يوسف أنه قال: كان ضعيفا، لا يحفظ الحديث.\nوتبين منه أن الراوي عنه إنما هو (غوث)، وليس: (عوف) كما كنت نقلته عن مخطوطة \" الكبير \" وعلى الصواب وقع في المطبوع منه (١١ / ٥٥ / ١١٠٢٨)، وهو مترجم في \" الجرح \" (٣ / ٥٧ / ٥٨)، و\" ثقات ابن حبان \" (٧ / ٣١٣ و٩ / ٢)، قال ابن معين: لم يكن به بأس.\nوإدريس بن بنت وهب اسم أبيه سنان اليماني، ضعفه ابن عدي، وقال","vol":"1","page":616},{"text":"الدارقطني:\nمتروك.\nقلت: فهو آفة هذا الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-431>٤٢٧ </span>- \" من قال: لا إله إلا الله قبل كل شيء، ولا إله إلا الله بعد كل شيء، ولا إله إلا الله يبقي ويفني كل شىء، عوفي من الهم والحزن \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (ج ٣ ق ٩٣ و١) عن العباس، يعني ابن بكار الضبي، حدثنا أبوهلال، عن قتادة، عن سعيد بن المسيب، عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع، العباس هذا، قال الدارقطني: كذاب.\nوساق له الذهبي حديثين، قال: إنهما باطلان، وسيأتي أحدهما برقم (٢٦٨٨) واتهمه الحافظ بوضع الحديث الآتى: وفي \" المجمع \" (١٠ / ١٣٧): رواه الطبراني، وفيه العباس بن بكار وهو ضعيف، وثقه ابن حبان.\nقلت: لم يذكر الذهبي في \" الميزان \" ولا الحافظ في \" اللسان \" توثيق ابن حبان له، فالله أعلم.","vol":"1","page":617},{"text":"فإن صح ذلك، فالجرح المفسر مقدم على التعديل كما هو معروف في \" المصطلح \".\nوبخاصة إذا كان المعدل معروفا بالتساهل، كابن حبان.\nثم رأيته في \" ثقاته \" (٨ / ٥١٢)، وقال:\nوكان يغرب، حديثه عن الثقات لا بأس به \".\nوبمقابلة كلامه بما زاده في \" اللسان \" على \" الميزان \" تبين لي أن الحافظ قد نقل كلام ابن حبان المذكور في \" اللسان \"، لكن وقع فيه خطأ: \" وقال المؤلف.... \" مكان قوله: وقال ابن حبان.\nثم تناقض ابن حبان، فأورد العباس هذا في \" ضعفائه \" أيضا (٢ / ١٩٠) .\nوشيخه أبوهلال اسمه محمد بن سليم الراسبي، فيه لين قال أحمد:\nيحتمل حديثه إلا أنه يخالف في قتادة.\n<span data-type=\"title\" id=toc-432>٤٢٨ </span>- \" ابنتي فاطمة حوراء آدمية لم تحض ولم تطمث، وإنما سماها فاطمة، لأن الله فطمها ومحبيها من النار \".\nموضوع.\nأخرجه الخطيب (١٢ / ٣٣١) بإسناد له عن ابن عباس ثم قال: في إسناده من المجهولين غير واحد، وليس بثابت، ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (١ / ٤٢١) وأقره السيوطي في \" اللآليء \" (١ / ٤٠٠) .\nوذكر الحافظ في ترجمة العباس ابن بكار المذكور في الحديث المنصرم بسنده عن أم سليم قالت: لم ير لفاطمة دم في حيض ولا نفاس، ثم قال: هذا من وضع العباس.","vol":"1","page":618},{"text":"<span data-type=\"title\" id=toc-433>٤٢٩ </span>- \" كان لا يرى بالهميان للمحرم بأسا \".\nموضوع.\nأخرجه الطبراني في \" الكبير \" (٣ / ٩٩ / ١) عن يوسف بن خالد السمتي، حدثنا زياد بن سعد عن صالح مولى التوأمة عن ابن عباس مرفوعا.\nقلت: والسمتي هذا كذا، كما قال ابن معين، وصالح ضعيف. والصواب في الحديث أنه موقوف على ابن عباس، كذلك أخرجه البيهقي في \" سننه \" (٥ / ٦٩) من طريق سعيد بن جبير عنه، وفي سنده شريك القاضي، وفيه ضعف.","vol":"1","page":619},{"text":"<span data-type=\"title\" id=toc-434>٤٣٠ </span>- \" شاوروهن - يعنى النساء - وخالفوهن \".\nلا أصل له مرفوعا.\nكما أفاده السخاوي، ثم المناوي (٤ / ٢٦٣)، ولعل أصل هذه الجملة ما رواه العسكري في \" الأمثال \" عن عمر قال:\n\" خالفوا النساء فإن في خلافهن البركة \"، وإن كنت لا أعرف صحته، فإن السيوطي لم يسق إسناده في \" اللآليء \" (٢ / ١٧٤) لننظر فيه:\nثم وقفت على إسناده، رواه علي بن الجعد الجوهري في \" حديثه \" (١٢ / ١٧٧ / ١) من طريق أبي عقيل عن حفص بن عثمان بن عبيد الله عن عبد الله بن عمر قال: قال عمر ﵀ ... فذكره.\nقلت: وهذا سند ضعيف، فيه علتان:\nالأولى جهالة حفص هذا، فقد أورده ابن أبي حاتم (١ / ٢ / ١٨٤) برواية أبي عقيل هذا وحده ولم يذكر فيه جرحا ولا تعديلا.","vol":"1","page":619},{"text":"وفي \" ثقات ابن حبان \" (٦ / ١٩٦):\nحفص بن عثمان بن محمد بن عرادة عن عكرمة، وعنه أبو عقيل \"\nفيحتمل أن يكون هو هذا مع ملاحظة اختلاف اسم الجد، وذلك مما يؤكد جهالته كما يشير إليه أحمد في قوله الآتي.\nوالعلة الأخرى أبو عقيل واسمه يحيى بن المتوكل العمري صاحب بهية ضعيف كما في \" التقريب \"، وقال أحمد: روى عن قوم لا أعرفهم.\nثم إن معنى الحديث ليس صحيحا على إطلاقه، لثبوت عدم مخالفته ﷺ لزوجته أم سلمة حين أشارت عليه بأن ينحر أمام أصحابه في صلح الحديبية حتى يتابعوه في ذلك، وانظر الحديث الآتى عدد (٤٣٥) .\n<span data-type=\"title\" id=toc-435>٤٣١ </span>- \" استوصوا بالمعزى خيرا فإنها مال رفيق، وهو فى الجنة، وأحب المال إلى الله الضأن، وعليكم بالبياض، فإن الله خلق الجنة بيضاء، فليلبسه أحياؤكم، وكفنوا فيه موتاكم، وإن دم الشاة البيضاء أعظم عند الله من دم السوداوين \".\nموضوع.\nأخرجه الطبراني (٣ / ١١٣ / ١ - ٢) وابن عدي (٢ / ٣٧٨) من طريق أبي شهاب عن حمزة النصيبي، عن عمرو بن دينار، عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع، وعلته حمزة النصيبي، قال ابن حبان (١ / ٢٧٠):\nيضع الحديث.\nوالحديث قال في \" المجمع \" (٤ / ٦٦):","vol":"1","page":620},{"text":"رواه الطبراني في \" الكبير \" وفيه حمزة النصيبي، وهو متروك.\nومن طريقه أخرج منه أبو نعيم في \" أخبار أصبهان \" (٢ / ٣٣٠) الطرف الأول.\n<span data-type=\"title\" id=toc-436>٤٣٢ </span>- \" نهى عن المواقعة قبل المداعبة \".\nموضوع.\nرواه الخطيب (١٣ / ٢٢٠ - ٢٢١) وعنه ابن عساكر (١٦ / ٢٩٩ / ٢) وأبو عثمان النجيرمي في \" الفوائد المخرجة من أصول مسموعاته \" (٢٤ / ١) من طريق خلف بن محمد الخيام بسنده عن أبي الزبير عن جابر مرفوعا، قال الذهبي في ترجمة الخيام هذا من \" الميزان \".\nقال الحاكم: سقط حديثه بروايته حديث: \" نهى عن الوقاع قبل الملاعبة \"، وقال الخليلى: خلط، وهو ضعيف جدا، روى فنونا لا تعرف.\nقلت: وأبو الزبير مدلس، وقد عنعنه.\nوالحديث أورده الشيخ أحمد الغماري في \" المغير \" (ص ١٠٠) .","vol":"1","page":621},{"text":"<span data-type=\"title\" id=toc-437>٤٣٣ </span>- \" يدعى الناس يوم القيامة بأمهاتهم سترا من الله ﷿ عليهم \".\nموضوع.\nرواه ابن عدي (١٧ / ٢) عن إسحاق بن إبراهيم الطبري، حدثنا مروان الفزاري، عن حميد الطويل، عن أنس مرفوعا وقال:\nهذا منكر المتن بهذا الإسناد، وإسحاق بن إبراهيم منكر الحديث.\nوقال ابن حبان:\nيروي عن ابن عيينة والفضل بن عياض، منكر الحديث جدا، يأتي عن الثقات بالموضوعات، لا يحل كتب حديثه إلا على جهة التعجب، وقال الحاكم:","vol":"1","page":621},{"text":"روى عن الفضيل وابن عيينة أحاديث موضوعة، وأورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٤٨) من طريق ابن عدي وقال: لا يصح، إسحاق منكر الحديث.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ٤٤٩) بأن له طريقا أخرى عند الطبراني، يعني الحديث الذي بعده، وهو مع أنه مغاير لهذا في موضع الشاهد منه، فإن هذا نصه \" بأمهاتهم \" وهو نصه \" بأسمائهم \" وشتان بين اللفظين، وقد رده ابن عراق فقال (٢ / ٣٨١):\nقلت: هو من طريق أبي حذيفة إسحاق بن بشر، فلا يصح شاهدا.\nقلت: لأن الشرط في الشاهد أن لا يشتد ضعفه وهذا ليس كذلك، لأن إسحاق بن بشر هذا في عداد من يضع الحديث، كما تقدم في الحديث (٢٢٣) .\nوقد ثبت ما يخالفه، ففي \" سنن أبي داود \" بإسناد جيد كما قاله النووي في \" الأذكار \" من حديث أبي الدرداء مرفوعا: \" إنكم تدعون يوم القيامة بأسمائكم وأسماء آبائكم \" وفي الصحيح من حديث عمر مرفوعا: \" إذا جمع الله الأولين والآخرين يوم القيامة، يرفع لكل غادر لواء، فيقال: هذه غدرة فلان بن فلان، والله أعلم.\nقلت: حديث أبي الدرداء ضعيف ليس بجيد، لانقطاعه، وقد أعله بذلك أبو داود نفسه، فقد قال عقبه (رقم ٤٩٤٨): ابن أبي زكريا لم يدرك أبا الدرداء.\nوسوف يأتي تخريجه في هذه \" السلسلة \" (٥٤٦٠) .","vol":"1","page":622},{"text":"قلت: وبذلك أعله جماعة آخرون، كالبيهقى، والمنذري، والعسقلاني.\nفلا يغتر بعد هذا بقول النووي ومن تبعه، وانظر \" فيض القدير \".\n<span data-type=\"title\" id=toc-438>٤٣٤ </span>- \" إن الله تعالى يدعوالناس يوم القيامة بأسمائهم سترا منه على عباده، وأما عند الصراط فإن الله ﷿ يعطي كل مؤمن نورا، وكل مؤمنة نورا، وكل منافق نورا، فإذا استووا على الصراط سلب الله نور المنافقين والمنافقات، فقال المنافقون: ﴿انظرونا نقتبس من نوركم﴾ (الحديد: ١٣)، وقال المؤمنون: ﴿ربنا أتمم لنا نورنا) (التحريم: ٨) فلا يذكر عند ذلك أحد أحدا \".\nموضوع.\nأخرجه الطبراني (٣ / ١١٥ / ١) من طريق إسماعيل بن عيسى العطار، أخبرنا إسحاق بن بشر أبو حذيفة، أخبرنا ابن جريج عن ابن أبي مليكة، عن ابن عباس مرفوعا.\nقلت: وإسحاق هذا كذاب، وقد تقدم طرفه الأول آنفا بسند آخر له كما تقدمت له أحاديث، وقال الهيثمي في \" المجمع \" (١٠ / ٣٥٩) بعد أن ساق الحديث من رواية الطبراني: وهو متروك.","vol":"1","page":623},{"text":"<span data-type=\"title\" id=toc-439>٤٣٥ </span>- \" طاعة المرأة ندامة \".\nموضوع.\nرواه ابن عدي (ق ٣٠٨ / ١) عن عثمان بن عبد الرحمن الطرائفي، عن عنبسة بن عبد الرحمن، عن محمد بن زاذان، عن أم سعد بنت زيد بن ثابت عن أبيها مرفوعا.","vol":"1","page":623},{"text":"أورده في ترجمة عنبسة هذا وقال: وله غير ما ذكرت، وهو منكر الحديث.\nقلت: وقال أبو حاتم كان يضع الحديث، وأما عثمان بن عبد الرحمن الطرائفي.\nفقال ابن عدي (٢٩٠ / ٢):\nلا بأس به، إلا أنه يحدث عن قوم مجهولين بعجائب، وتلك العجائب من جهة المجهولين.\nقلت: وعلى هذا جرى من بعده من المحققين، وقد ضعفه بعضهم.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٧٢) من رواية ابن عدي هذه وقال: لا يصح، عنبسة ليس بشيء، وعثمان لا يحتج به.\nوروى الحديث عن عائشة بلفظ: \" طاعة النساء ندامة \".\nأخرجه العقيلي (ص ٣٨١) وابن عدي (ق ١٥٦ / ١) والقضاعي (ق ١٢ / ٢) والباطرقاني في \" حديثه \" (١٦٨ / ١) وابن عساكر (١٥ / ٢٠٠ / ٢) عن محمد ابن سليمان بن أبي كريمة، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعا، وقال العقيلي:","vol":"1","page":624},{"text":"محمد بن سليمان حدث عن هشام ببواطل لا أصل لها، منها هذا الحديث، وقال ابن عدي: ما حدث بهذا الحديث عن هشام إلا ضعيف، وحدث به عن هشام خالد ابن الوليد المخزومي، وهو أضعف من ابن أبي كريمة.\nوقد تعقب السيوطي ابن الجوزي كعادته، فذكر في \" اللآليء \" (٢ / ١٧٤) أن له طريقين آخرين عن هشام، وشاهدا من حديث أبي بكرة، لكن في أحد الطريقين خلف بن محمد بن إسماعيل، وهو ساقط الحديث، كما تقدم عن الحاكم في الحديث (٤٢٢)، وقد أخرجه من هذه الطريق أبو بكر المقري الأصبهاني في \" الفوائد \" (١٢ / ١٩٢ / ٢) وأبو أحمد البخاري في جزء من حديثه (٢ / ١) .\nوفي الطريق الأخرى أبو البختري واسمه وهب بن وهب وضاع مشهور.\nوأما الشاهد، فهو مع ضعف سنده مخالف لهذا اللفظ، وهو الآتى بعده.\nوفاته شاهد آخر، أخرجه ابن عساكر (٥ / ٣٢٧ / ٢) من حديث جابر مرفوعا باللفظ الأول، وفيه جماعة لا يعرفون، وعلي بن أحمد بن زهير التميمي.\nقال الذهبي: ليس يوثق به، وأما الشاهد عن أبي بكرة فهو:\n<span data-type=\"title\" id=toc-440>٤٣٦ </span>- \" هلكت الرجال حين أطاعت النساء \".\nضعيف.\nأخرجه ابن عدي (٣٨ / ١) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٣٤) وابن ماسي في آخر \" جزء الأنصاري \" (١١ / ١) والحاكم (٤ / ٢٩١)،","vol":"1","page":625},{"text":"وأحمد (٥ / ٤٥) من طريق أبي بكرة، بكار بن عبد العزيز بن أبي بكرة عن أبيه، عن أبي بكرة، أن النبي ﷺ أتاه بشير يبشره بظفر خيل له، ورأسه في حجر عائشة، فقام فحمد الله تعالى ساجدا، فلما انصرف أنشأ يسأل الرسول، فحدثه، فكان فيما حدثه من أمر العدو، وكانت تليهم امرأة، وفي رواية أحمد: أنه ولي أمرهم امرأة، فقال النبي ﷺ ... فذكره.\nوقال الحاكم: صحيح الإسناد، ووافقه الذهبي.\nقلت: وهذا ذهول منه عما ذكره في ترجمة بكار هذا من \" الميزان \":\nقال ابن معين: ليس بشيء، وقال ابن عدي: هو من جملة الضعفاء الذين يكتب حديثهم، وقال في \" الضعفاء \": ضعيف مشاه ابن عدي.\nقلت: وأنا أظن أن هذا الحديث عن أبي بكرة له أصل بلفظ آخر، وهو ما أخرجه البخاري في \" صحيحه \" (١٣ / ٤٦ - ٤٧) عنه: لما بلغ النبي ﷺ أن فارسا ملكوا ابنة كسرى قال: \" لن يفلح قوم ولوا أمرهم امرأة \".\nوأخرجه الحاكم أيضا، وأحمد (٥ / ٣٨، ٤٣، ٤٧، ٥٠، ٥١) من طرق عن أبي بكرة، هذا هو أصل الحديث، فرواه حفيده عنه باللفظ الأول فأخطأ، والله أعلم.\nوبالجملة، فالحديث بهذا اللفظ ضعيف لضعف راويه، وخطئه فيه.","vol":"1","page":626},{"text":"ثم إنه ليس معناه صحيحا على إطلاقه، فقد ثبت في قصة صلح الحديبية من \" صحيح البخاري \" (٥ / ٣٦٥) أن أم سلمة ﵂ أشارت على النبي ﷺ حين امتنع أصحابه من أن ينحروا هديهم أن يخرج ﷺ ولا يكلم أحدا منهم كلمة حتى ينحر بدنه ويحلق، ففعل ﷺ، فلما رأى أصحابه ذلك قاموا فنحروا، ففيه أن النبي ﷺ أطاع أم سلمة فيما أشارت به عليه، فدل على أن الحديث ليس على إطلاقه، ومثله الحديث الذي لا أصل له:\n\" شاوروهن وخالفوهن \" وقد تقدم برقم (٤٣٠) .\n<span data-type=\"title\" id=toc-441>٤٣٧ </span>- \" من ولد له ثلاثة فلم يسم أحدهم محمدا فقد جهل \".\nموضوع.\nقال الطبراني في \" الكبير \" (١٠٨ - ١٠٩): حدثنا أحمد بن النضر العسكري، أخبرنا أبو خيثمة مصعب بن سعيد، أخبرنا موسى بن أيمن، عن ليث، عن مجاهد، عن ابن عباس مرفوعا، ومن طريق مصعب هذا رواه الحارث بن أبي أسامة في \" مسنده \" (١٩٩ - ٢٠٠ من زوائده) وابن عدي (٢٨٠ / ٢) .\nقلت: وهذا إسناد ضعيف جدا، مصعب هذا قال ابن عدي:\nيحدث عن الثقات بالمناكير، ثم ساق له منها ثلاثة، عقب الذهبي عليها بقوله:\nما هذه إلا مناكير وبلايا، ثم قال ابن عدي:","vol":"1","page":627},{"text":"والضعف على رواياته بين، وقال صالح جزرة:\nشيخ ضرير لا يدرى ما يقول، وتابعه الوليد بن عبد الملك بن مسرح الحراني، ولكن لم أجد من ترجمه، ثم وجدناه في الجرح (٤ / ٤ / ١٠) وثقات ابن حبان (٩ / ٢٢٧) ولكن الراوي عنه أبو بدر أحمد بن خالد بن مسرح الحراني.\nقال الدارقطني: ليس بشيء، فلا قيمة لهذه المتابعة، وهي عند الحافظ ابن بكير الصيرفي في فضل من اسمه أحمد ومحمد (٥٨ / ١) .\nوليث ابن أبي سليم ضعيف باتفاقهم، وقد روى ابن أبي حاتم (٣ / ٢ / ١٧٨) بإسناد صحيح عن عيسى بن يونس وقد قيل له: لم لم تسمع منه؟ فقال:\nقد رأيته، وكان قد اختلط، وكان يصعد المنارة ارتفاع النهار فيؤذن.\nوبه أعل ابن الجوزي هذا الحديث في \" الموضوعات \" (١ / ١٥٤) وقد أورده من رواية ابن عدي بإسناده عن مصعب به ثم قال:\nتفرد به موسى عن ليث، وليث تركه أحمد وغيره، قال ابن حبان: اختلط في آخر عمره، فكان يقلب الأسانيد ويرفع المراسيل.\nوتعقبه السيوطي في \" اللآليء \" (١ / ١٠١ - ١٠٢) بقوله:\nليث لم يبلغ أمره أن يحكم على حديثه بالوضع، فقد روى له مسلم والأربعة ووثقه ابن معين وغيره.\nقلت: إنما قال فيه ابن معين: لا بأس به، كما في \" الميزان \" و\" التهذيب \" وهذا في رواية عنه، وإلا فقد روى الثقات عنه تضعيفه، وهذا الذي ينبغي","vol":"1","page":628},{"text":"اعتماده، لأن سبب تضعيفه واضح وهو الاختلاط، ويمكن الجمع بين القولين بأنه أراد بالأول أنه صدوق في نفسه، يعني أنه لا يكذب عمدا، وهذا لا ينافي ضعفه الناتج من شيء لا يملكه، وهو الاختلاط، وهذا ما أشار إليه البخاري حين قال فيه: صدوق، يهم، ومثله قول يعقوب بن شيبة: هو صدوق، ضعيف الحديث ونحوه.\nقال عثمان ابن أبي شيبة والساجي: وهؤلاء هم الذين عناهم السيوطي بقوله:\n... وغيره، فتبين أن الأئمة مجمعون على تضعيفه، وكونه ثقة في نفسه لا يدفع عنه الضعف الذي وصف به، وهذا بين لا يخفى على من له أدنى إلمام بالجرح والتعديل، فظهر أن ما استروح إليه السيوطي من التوثيق لا فائدة فيه.\nنعم قوله: إن ليثا لا يبلغ أمره أن يحكم على حديثه بالوضع، صحيح، ولكن قد يحيط بالحديث الضعيف ما يجعله في حكم الموضوع، مثل أن لا يجرى العمل عليه من السلف الصالح، وهذا الحديث من هذا القبيل، فإننا نعلم كثيرا من الصحابة كان له ثلاثة أولاد وأكثر، ولم يسم أحدا منهم محمدا، مثل عمر بن الخطاب وغيره، وأيضا، فقد ثبت أن أفضل الأسماء عبد الله، وعبد الرحمن، وهكذا عبد الرحيم، وعبد اللطيف، وكل اسم تعبد لله ﷿، فلو أن مسلما سمى أولاده كلهم عبيدا لله تعالى، ولم يسم أحدهم محمدا، لأصاب، فكيف يقال فيه:\nفقد جهل؟ ولا سيما أن في السلف من ذهب إلى كراهة التسمي بأسماء الأنبياء، وإن كنا لا نرضى ذلك لنا مذهبا.\nوإن من توفيق الله ﷿ إياي أن ألهمني أن أعبد له أولادي كلهم وهم: عبد الرحمن وعبد اللطيف وعبد الرزاق من زوجتي الأولى - رحمهما الله تعالى -","vol":"1","page":629},{"text":"وعبد المصور وعبد الأعلى من زوجتي الأخرى والاسم الرابع ما أظن أحدا سبقني إليه على كثرة ما وقفت عليه من الأسماء في كتب الرجال والرواة ثم اتبعني على هذه التسمية بعض المحبين ومنهم واحد من فضلاء المشايخ جزاهم الله خيرا أسأل الله تعالى أن يزيدني توفيقا وأن يبارك لي في آلي ﴿ربنا هب لنا من أزواجنا وذرياتنا قرة أعين واجعلنا للمتقين إماما﴾ ثم رزقت سنة ١٣٨٣ هـ وأنا في المدينة المنورة غلاما فسميته محمدا ذكرى مدينته ﷺ وعملا بقوله ﷺ \" تسموا باسمي، ولا تكنوا بكنيتي \" متفق عليه وفي سنة ١٣٨٦ هـ رزقت بأخ له فسميته عبد المهيمن، والحمد لله على توفيقه.\nوجملة القول أنه لا يلزم من كون الحديث ضعيف السند، أن لا يكون في نفسه موضوعا، كما لا يلزم منه أن لا يكون صحيحا، أما الأول، فلما ذكرنا، وأما الآخر، فلاحتمال أن يكون له طرق وشواهد ترقيه إلى درجة الحسن أو الصحيح، وهذا أمر لا يتساهل السيوطي في مراعاته أقل تساهل، كما هو بين في تعقبه على ابن الجوزي في \" اللآليء المصنوعة \" بينما لا نراه يعطى الأمر الأول ما يستحقه من العناية والتقدير، فنجده في كثير من الأحاديث التي حكم ابن الجوزي بوضعها، يحاول تخليصها من الوضع، ناظرا إلى السند فقط، بينما ابن الجوزي نظر إلى المتن أيضا، وهو من دقيق نظره الذي يحمد عليه، ومنها الحديث الذي نحن في صدد الكلام عليه.","vol":"1","page":630},{"text":"ولا يتقوى الحديث بأنه روى من حديث واثلة بن الأسقع، ومن حديث جعفر بن محمد عن أبيه عن جده، ومن حديث عبد الملك بن هارون بن عنترة عن أبيه عن جده، أخرجها ابن بكير في الجزء المذكور \" فضل من اسمه أحمد ومحمد \" لأن طرقها كلها لا تخلومن متهم، كما بينه ابن عراق في \" تنزيه الشريعة \" (٨٢ / ١) .\nأما حديث واثلة، ففيه عمر بن موسى الوجيهي، وهو وضاع، وأما حديث جعفر بن محمد عن أبيه عن جده، ففيه عبد الله بن داهر الرازي، اتهمه ابن الجوزي، ثم الذهبي، بالوضع، والحديث الثالث آفته عبد الملك بن هارون، وهو كذاب وضاع.\n<span data-type=\"title\" id=toc-442>٤٣٨ </span>- \" مثل أصحابي مثل النجوم من اقتدى بشيء منها اهتدى \".\nموضوع.\nرواه القضاعي (١٠٩ / ٢) عن جعفر بن عبد الواحد قال: قال لنا وهب بن جرير بن حازم عن أبيه عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا.\nقلت: وكتب بعض المحدثين على الهامش وأظنه ابن المحب أو الذهبي:\nهذا حديث ليس بصحيح.\nقلت: يعني أنه موضوع وآفته جعفر هذا، قال الدارقطني:\nيضع الحديث، وقال أبو زرعة: روى أحاديث لا أصل لها، وساق الذهبي أحاديث اتهمه بها، منها هذا، وقال:","vol":"1","page":631},{"text":"إنه من بلاياه، وقد تقدم الحديث بنحوه مع الكلام على طرقه وأكثر ألفاظه برقم (٥٨ - ٦٢) فراجعه إن شئت فإن تحته فوائد جمة.\n<span data-type=\"title\" id=toc-443>٤٣٩ </span>- \" يا أهل مكة لا تقصروا الصلاة فى أدنى من أربعة برد من مكة إلى عسفان \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ١١٢ / ١) والدارقطني في \" سننه \" (ص ١٤٨) ومن طريقه البيهقي (٣ / ١٣٧ - ١٣٨) من طريق إسماعيل بن عياش عن عبد الوهاب بن مجاهد عن أبيه، وعطاء بن أبي رباح عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، سببه عبد الوهاب بن مجاهد، كذبه سفيان الثوري، وقال الحاكم: \" روى أحاديث موضوعة \".\nوقال ابن الجوزي: \" أجمعوا على ترك حديثه \".\nوإسماعيل بن عياش ضعيف في روايته عن غير الشاميين، وهذه منها، فإن ابن مجاهد حجازي.\nوقد قل البيهقي عقب الحديث:\n\" وهذا حديث ضعيف إسماعيل بن عياش لا يحتج به، وعبد الوهاب بن مجاهد ضعيف بمرة، والصحيح أن ذلك من قول ابن عباس \".\nقلت: أخرجه البيهقي من طريق عمرو بن دينار عن عطاء به موقوفا، وسنده","vol":"1","page":632},{"text":"صحيح.\nوابن مجاهد، لم يسم في رواية الطبراني، ولذلك لم يعرفه الهيثمي (٢ / ١٥٧) .\nومما يدل على وضع هذا الحديث، وخطأ نسبته إليه ﷺ، ما قاله شيخ الإسلام ابن تيمية في رسالته في أحكام السفر (٢ / ٦ - ٧ من مجموعة الرسائل والمسائل):\nهذا الحديث إنما هو من قول ابن عباس، ورواية ابن خزيمة وغيره له مرفوعا إلى النبي ﷺ باطلة بلا شك عند أئمة الحديث، وكيف يخاطب النبي ﷺ أهل مكة بالتحديد، وإنما قام بعد الهجرة زمنا يسيرا وهو بالمدينة، لا يحد لأهلها حدا كما حده لأهل مكة، وما بال التحديد يكون لأهل مكة دون غيرهم من المسلمين؟!\nوأيضا، فالتحديد بالأميال والفراسخ يحتاج إلى معرفة مقدار مساحة الأرض، وهذا أمر لا يعلمه إلا خاصة الناس، ومن ذكره، فإنما يخبر به عن غيره تقليدا، وليس هو مما يقطع به، والنبي ﷺ لم يقدر الأرض بمساحة أصلا، فكيف يقدر الشارع لأمته حدا لم يجر به له ذكر في كلامه، وهو مبعوث إلى جميع الناس؟!\nفلابد أن يكون مقدار السفر معلوما علما عاما.\nومن ذلك أيضا أنه ثبت بالنقل الصحيح المتفق عليه بين علماء الحديث أن النبي ﷺ في حجة الوداع كان يقصر الصلاة بعرفة، ومزدلفة، وفي أيام منى، وكذلك أبو بكر وعمر بعده، وكان يصلي خلفهم أهل مكة، ولم يأمروهم بإتمام الصلاة، فدل هذا على أن ذلك سفر، وبين مكة وعرفة بريد، وهو نصف يوم بسير الإبل والأقدام.\nوالحق أن السفر ليس له حد في اللغة ولا في الشرع فالمرجع فيه إلى العرف، فما كان سفرا في عرف الناس، فهو السفر الذي علق به الشارع الحكم، وتحقيق هذا البحث الهام تجده في رسالة ابن تيمية المشار إليها آنفا، فراجعها فإن فيها فوائد هامة لا تجدها عند غيره.","vol":"1","page":633},{"text":"<span data-type=\"title\" id=toc-444>٤٤٠ </span>- \" حسن الخلق يذيب الخطايا كما تذيب الشمس الجليد، وإن الخلق السوء يفسد العمل كما يفسد الخل العسل \".\nضعيف جدا.\nرواه ابن عدي (٣٠٤ / ٢) عن عيسى بن ميمون: سمعت محمد بن كعب، عن ابن عباس مرفوعا به، ساقه في ترجمة عيسى بن ميمون في جملة أحاديث ثم قال:\nوعامة ما يرويه لا يتابعه عليه أحد، ثم روى عن ابن معين أنه قال فيه: ليس بشيء، وقال البخاري: صاحب مناكير، والنسائي: متروك الحديث.\nقلت: وقال ابن حبان: يروي أحاديث كلها موضوعات، ولهذا لم يحسن السيوطي بإيراده لهذا الحديث في \" الجامع الصغير \" من رواية ابن عدي هذه مقتصرا على الشطر الأول منه! وقد علق عليه المناوي بما لا يتبين منه حال الحديث بدقة فقال: ورواه البيهقي في \" الشعب \" وضعفه، والخرائطى في \" المكارم \"، قال العراقي: والسند ضعيف، لكن شاهده خبر الطبراني بسند ضعيف أيضا، ويشير بخبر الطبراني إلى الحديث الآتي، وخفي عليه أنه من هذه الطريق","vol":"1","page":634},{"text":"أيضا! وأما حديث الخرائطي فهو عنده من حديث أنس، وسيأتي بعد حديث.\n<span data-type=\"title\" id=toc-445>٤٤١ </span>- \" الخلق الحسن يذيب الخطايا كما يذيب الماء الجليد، والخلق السوء يفسد العمل كما يفسد الخل العسل \".\nضعيف جدا.\nوله طريقان:\nالأول عن ابن عباس، رواه الطبراني في \" الكبير \" (٣ / ٩٨ / ١) وأبو محمد القاري في \" حديثه \" (٢ / ٢٠٣ / ١) عن عيسى بن ميمون قال: سمعت محمد بن كعب القرظي يحدث عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عيسى هذا، هو المدني، ويعرف بالواسطي، وهو الذي في سند الحديث المتقدم، روى ابن أبي حاتم (٣ / ١ / ٢٨٧) عن أبيه أنه قال: هو متروك الحديث.\nوالحديث في \" المجمع \" (٨ / ٢٤) وقال:\nرواه الطبراني في \" الكبير \" و\" الأوسط \" وفيه عيسى بن ميمون المدني، وهو ضعيف.\nالآخر: عن أنس، أخرجه تمام في \" الفوائد \" (٥٣ / ١) عن مخيمر بن سعيد المنبجي، حدثنا روح بن عبد الواحد، حدثنا خليد بن دعلج، عن الحسن، عن أنس مرفوعا.\nقلت: وهذا سند ضعيف جدا أيضا، خليد بن دعلج، قال النسائي: ليس بثقة، وعده الدارقطني في جماعة من المتروكين.","vol":"1","page":635},{"text":"وروح بن عبد الواحد، قال أبو حاتم:\nليس بالمتين، روى أحاديث متناقضة، وقال ابن عدي في ترجمة خليد (١٢٠ / ٢) عقب حديث أورده من رواية روح عن خليد: لعل البلاء فيه من الراوي عنه.\n<span data-type=\"title\" id=toc-446>٤٤٢ </span>- \" إن حسن الخلق ليذيب الخطيئة كما تذيب الشمس الجليد \".\nضعيف جدا.\nرواه الخرائطي في \" مكارم الأخلاق \" (ص ٧) من طريق بقية بن الوليد، حدثني أبو سعيد، حدثني عبد الرحمن بن سليمان، عن أنس بن مالك مرفوعا.\nقلت: وهذا سند ضعيف جدا، أبو سعيد هذا من شيوخ بقية المجهولين الذين يدلسهم، قال ابن معين:\nإذا لم يسم بقية شيخه وكناه فاعلم أنه لا يساوي شيئا.\nوالحديث أورده السيوطي في \" الجامع \" من رواية الخرائطي هذه، وبيض له المناوي فلم يتكلم عليه بشىء! وأما في التيسير فقال:. . . بإسناد فيه مقال.","vol":"1","page":636},{"text":"<span data-type=\"title\" id=toc-447>٤٤٣ </span>- \" ألا إنه لم يبق من الدنيا إلا مثل الذباب تمور فى جوها، فالله الله فى إخوانكم من أهل القبور، فإن أعمالكم تعرض عليهم \".\nضعيف.\nأخرجه الحاكم (٤ / ٣٠٧) من طريق أبي إسماعيل السكوني، قال: سمعت مالك بن أدى يقول: سمعت النعمان بن بشير يقول مرفوعا، وقال:\nصحيح الإسناد.","vol":"1","page":636},{"text":"ورده الذهبي بقوله:\nقلت: فيه مجهولان.\nقلت: وهما السكوني وابن أدى كما صرح في \" الميزان \" أنهما مجهولان تبعا لأصله \" الجرح والتعديل \" (٤ / ١ / ٣٠٣ و٤ / ٢ / ٣٣٦) ولكنه قال: وثق يشير بذلك إلى عدم الاعتداد بتوثيق ابن حبان إياهما (٥ / ٣٨٨ و٧ / ٦٥٦) لما عرف من تساهله في توثيق المجهولين.\n<span data-type=\"title\" id=toc-448>٤٤٤ </span>- \" كان إبليس أول من ناح وأول من تغنى \".\nلا أصل له.\nوقد أورده الغزالي (٢ / ٢٥١) من حديث جابر مرفوعا، فقال الحافظ العراقي في تخريجه:\nلم أجد له أصلا من حديث جابر، وذكره صاحب \" الفردوس \" من حديث علي بن أبي طالب، ولم يخرجه ولده في \" مسنده \".","vol":"1","page":637},{"text":"<span data-type=\"title\" id=toc-449>٤٤٥ </span>- \" من طلب ما عند الله كانت السماء ظلاله، والأرض فراشه، لم يهتم بشيء من أمر الدنيا، فهو لا يزرع ويأكل الخبز، وهو لا يغرس الشجر ويأكل الثمار، توكلا على الله تعالى، وطلبا لمرضاته، فضمن الله السموات السبع والأرضين السبع رزقه، فهم يتعبون فيه، ويأتون به حلالا، ويستوفي هو رزقه بغير حساب عند الله تعالى حتى أتاه اليقين \".\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (١ / ١١٢) أطول منه والحاكم (٤ / ٣١٠) والسياق له من طريق إبراهيم بن عمرو السكسكي حدثنا أبي، حدثنا عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر مرفوعا. وقال الحاكم:","vol":"1","page":637},{"text":"صحيح الإسناد، ورده الذهبي بقوله:\nقلت: بل منكر وموضوع، إذ عمرو بن بكر متهم عند ابن حبان، وإبراهيم ابنه، قال الدارقطني: متروك.\nقلت: وفي ترجمة إبراهيم من \" الميزان \":\nقال ابن حبان: يروي عن أبيه الأشياء الموضوعة، وأبوه أيضا لا شيء، ثم ساق له هذا الحديث.\nقلت: وتمام كلام بن حبان تفرد به إبراهيم بن عمرو وهو مما عملت يداه لأن هذا ليس من كلام رسول الله ﷺ ولا ابن عمر ولا نافع وإنما هو شيء من كلام الحسن.\n<span data-type=\"title\" id=toc-450>٤٤٦ </span>- \" ألا أخبركم بأفضل الملائكة جبريل ﵇، وأفضل النبيين آدم، وأفضل الأيام يوم الجمعة، وأفضل الشهو ر شهر رمضان، وأفضل الليالي ليلة القدر، وأفضل النساء مريم بنت عمران \".\nموضوع.\nرواه الطبراني (١١٣٦١) من طريق نافع أبي هرمز، عن عطاء بن أبي رباح، عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، نافع أبوهرمز، كذبه ابن معين، وقال النسائي:\nليس بثقة، وأفضل النبيين إنما هو نبينا محمد ﷺ بدليل الحديث الصحيح:\n\" أنا سيد الناس يوم القيامة ... \".","vol":"1","page":638},{"text":"أخرجه مسلم (١ / ١٢٧)، فهذا يدل على وضع هذا الحديث ومع ذلك أورده في \" الجامع \" والحديثي أورده الهيثمي في \" المجمع \" (٨ / ١٩٨) وضعفه بنافع وقال: متروك ثم ذكره في (٣ / ١٤٠) و(٢ / ١٦٥) وقال عنه في الموضعين:\nضعيف.\n<span data-type=\"title\" id=toc-451>٤٤٧ </span>- \" يكون فى آخر الزمان عباد جهال، وقراء فسقة \".\nموضوع.\nأخرجه ابن حبان في \" المجروحين \" (٣ / ١٣٥) والحاكم (٤ / ٣١٥) وأبو نعيم (٢ / ٣٣١ - ٣٣٢) وعنه الديلمي (٤ / ٣١٩) وأبو بكر الآجري في \" أخلاق العلماء \" (ص ٦٢) من طريق يوسف بن عطية، عن ثابت، عن أنس مرفوعا، وقال أبو نعيم:\nغريب لم نكتبه إلا من حديث يوسف بن عطية، وفي حديثه نكارة.\nقلت: اتهمه ابن حبان بالوضع، وقد سكت عنه الحاكم، وتعقبه الذهبي بقوله:\nقلت: يوسف هالك، وقال البخاري مشيرا إلى شدة ضعفه واتهامه:\nمنكر الحديث ومع ذلك ذكره السيوطي في \" الجامع \".","vol":"1","page":639},{"text":"<span data-type=\"title\" id=toc-452>٤٤٨ </span>- \" لا تزال هذه الأمة، أو قال: أمتي بخير ما لم يتخذوا فى مساجدهم مذابح كمذابح النصارى \".\nضعيف.\nأخرجه ابن أبي شيبة في \" المصنف \" (١ / ١٠٧ / ١): حدثنا وكيع قال حدثنا أبو إسرائيل عن موسى الجهني، قال: قال رسول الله ﷺ ... فذكره.","vol":"1","page":639},{"text":"قلت: وهذا سند ضعيف، وله علتان:\nالأولى: الإعضال، فإن موسى الجهني وهو ابن عبد الله إنما يروي عن الصحابة بواسطة التابعين، أمثال عبد الرحمن بن أبي ليلى، والشعبي، ومجاهد، ونافع، وغيرهم، فهو من أتباع التابعين، وفيهم أورده ابن حبان في \" ثقاته \" (٧ / ٤٤٩)، وعليه فقول السيوطي في \" إعلام الأريب بحدوث بدعة المحاريب \" (ص ٣٠) إنه مرسل، ليس دقيقا، لأن المرسل في عرف المحدثين إنما هو قول التابعي:\nقال رسول الله ﷺ، وهذا ليس كذلك.\nالآخرى: ضعف أبي إسرائيل هذا، واسمه إسماعيل بن خليفة العبسي، قال الحافظ في \" التقريب \": صدوق سيء الحفظ.\nوهذا على ما وقع في نسختنا المخطوطة من \" المصنف \"، ووقع فيما نقله السيوطي عنه في \" الأعلام \": إسرائيل يعني إسرائيل بن يونس بن أبي إسحاق السبيعي، وهو ثقة، وهو من طبقة أبي إسرائيل، وكلاهما من شيوخ وكيع، ولم أستطع البت بالأصح من النسختين، وإن كان يغلب علي الظن الأول، فإن نسختنا جيدة مقابلة بالأصل نسخت سنة (٧٣٥)، وبناء على ما وقع للسيوطي قال:\nهذا مرسل صحيح الإسناد، وقد عرفت أن الصواب أنه معضل، وهذا إن سلم من أبي إسرائيل، وما أظنه بسالم، فقد ترجح عندي أن الحديث من روايته، بعد أن رجعت إلى نسخة أخرى من \" المصنف \" (١ / ١٨٨ / ١) فوجدتها مطابقة للنسخة الأولى، وعليه فالسند ضعيف مع إعضاله ثم رأيته كذلك في المطبوعة (٢ / ٥٩) .","vol":"1","page":640},{"text":"فائدة: المذابح: هي المحاريب كما في \" لسان العرب \" وغيره، وكما جاء مفسرا في حديث ابن عمر مرفوعا بلفظ: اتقوا هذه المذابح يعني المحاريب.\nرواه البيهقي (٢ / ٤٣٩) وغيره بسند حسن، وقال السيوطي في \" رسالته \" (ص ٢١) حديث ثابت واستدل به على النهي عن اتخاذ المحاريب في المساجد، وفيه نظر بينته في \" الثمر المستطاب في فقه السنة والكتاب \"، خلاصته أن المراد به صدور المجالس، كما جزم به المناوي في \" الفيض \"، نعم جزم السيوطي في الرسالة السابقة، أن المحراب في المسجد بدعة. وتبعه الشيخ علي القاري في \" مرقاة المفاتيح \" (١ / ٤٧٣) وغيره، فهذا أعني كونه بدعة يغني عن هذا الحديث المعضل، وإن كان صريحا في النهي عنه، فإننا لا نجيز لأنفسنا الاحتجاج بما لم يثبت عنه ﵌، وقد روى البزار (١ / ٢١٠ / ٤١٦ - كشف الأستار) عن ابن مسعود أنه كره الصلاة في المحراب وقال: إنما كانت للكنائس، فلا تشبهو ابأهل الكتاب يعني أنه كره الصلاة في الطاق.\nقال الهيثمي (٢ / ٥١): ورجاله موثقون.\nقلت: وفيما قاله نظر فقد أشار البزار إلى أنه تفرد به أبو حمزة عن إبراهيم واسم أبي حمزة ميمون القصاب وهو ضعيف اتفاقا ولم يوثقه أحد فإعلاله به أولى من إعلاله بشيخ البزار محمد بن مرداس بدعوى أنه مجهول، فقد روى عنه","vol":"1","page":641},{"text":"جمع من الحفاظ منهم البخاري في \" جزء القراءة \" وقال ابن حبان في ثقاته (٩ / ١٠٧): مستقيم الحديث لكن يقويه ما رواه ابن أبي شيبة بسند صحيح عن إبراهيم قال: قال عبد الله:\nاتقوا هذه المحاريب. وكان إبراهيم لا يقوم فيها.\nقلت: فهذا صحيح عن ابن مسعود، فإن إبراهيم وهو ابن يزيد النخعي وإن كان لم يسمع من ابن مسعود، فهو عنه مرسل في الظاهر، إلا أنه قد صحح جماعة من الأئمة مراسيله، وخص البيهقي ذلك بما أرسله عن ابن مسعود.\nقلت: وهذا التخصيص هو الصواب لما روى الأعمش قال: قلت: لإبراهيم: أسند لي عن ابن مسعود، فقال إبراهيم:\nإذا حدثتكم عن رجل عن عبد الله، فهو الذي سمعت، وإذا قلت: قال عبد الله، فهو عن غير واحد عن عبد الله.\nعلقه الحافظ هكذا في \" التهذيب \"، ووصله الطحاوي (١ / ١٣٣)، وابن سعد في \" الطبقات \" (٦ / ٢٧٢)، وأبو زرعة في \" تاريخ دمشق \" (١٢١ / ٢) بسند صحيح عنه.\nقلت: وهذا الأثر قد قال فيه إبراهيم: \" قال عبد الله \"، فقد تلقاه عنه من طريق جماعة، وهم من أصحاب ابن مسعود، فالنفس تطمئن لحديثهم لأنهم جماعة، وإن كانوا غير معروفين لغلبة الصدق على التابعين، وخاصة أصحاب ابن مسعود ﵁، ثم روى ابن أبي شيبة عن سالم بن أبي الجعد قال:\n\" لا تتخذوا المذابح في المساجد \".\nوإسناده صحيح.","vol":"1","page":642},{"text":"ثم روى بسند صحيح عن موسى بن عبيدة قال: رأيت مسجد أبي ذر، فلم أر فيه طاقا، وروى آثارا كثيرة عن السلف في كراهة المحراب في المسجد، وفي ما نقلناه عنه كفاية.\nوأما جزم الشيخ الكوثري في كلمته التي صدر بها رسالة السيوطي السالفة (ص ١٧): أن المحراب كان موجودا في مسجد النبي ﷺ، فهو مع مخالفته لهذه الآثار التي يقطع من وقف عليها ببدعية المحراب، فلا جرم جزم بذلك جماعة من النقاد، كما سبق، فإنما عمدته في ذلك حديث لا يصح، ولا بد من الكلام عليه دفعا لتلبيسات الكوثري، وهو من حديث وائل بن حجر، وهو قوله:\n<span data-type=\"title\" id=toc-453>٤٤٩ </span>- \" حضرت رسول الله ﷺ حين نهض إلى المسجد، فدخل المحراب [يعني موضع المحراب]، ثم رفع يديه بالتكبير، ثم وضع يمينه على يسراه على صدره \".\nضعيف.\nأخرجه البيهقي (٢ / ٣٠) عن محمد بن حجر الحضرمي حدثنا سعيد بن عبد الجبار ابن وائل عن أبيه عن أمه عن وائل.\nومن هذا الوجه رواه البزار والزيادة له والطبراني في \" الكبير \" كما في \" المجمع \" (١ / ٢٣٢، ٢ / ١٣٤ - ١٣٥) وقال:\nوفيه سعيد بن عبد الجبار، قال النسائي: ليس بالقوي، وذكره ابن حبان في \" الثقات \"، ومحمد بن حجر ضعيف وقال في الموضع الآخر:\nوفيه محمد بن حجر، قال البخاري: فيه بعض النظر، وقال الذهبي: له مناكير.","vol":"1","page":643},{"text":"قلت: وبه أعله ابن التركماني في \" الجوهر النقي \" وزاد:\nوأم عبد الجبار، هي: أم يحيى، لم أعرف حالها، ولا اسمها، فتبين من كلامهؤلاء العلماء أن هذا الإسناد فيه ثلاث علل:\n١ - محمد بن حجر.\n٢ - سعيد بن عبد الجبار.\n٣ - أم عبد الجبار.\nفمن تلبيسات الكوثري: أنه سكت عن العلتين الأوليين، موهما للقاريء أنه ليس فيه ما يخدش إلا العلة الثالثة، ومع ذلك فإنه أخذ يحاول دفعها بقوله:\nوليس عدم ذكر أم عبد الجبار بضائره، لأنها لا تشذ عن جمهرة الراويات اللاتي قال عنهن الذهبي: وما علمت في النساء من اتهمت ولا من تركوها.\nقلت: وليس معنى كلام الذهبي هذا، إلا أن حديث هؤلاء النسوة ضعيف، ولكنه ضعف غير شديد، فمحاولة الكوثري فاشلة، لا سيما بعد أن كشفنا عن العلتين الأوليين.\nولذلك المقدم الآخر لرسالة السيوطي، والمعلق عليها وهو الشيخ عبد الله محمد الصديق الغماري كان منصفا في نقده لهذا الحديث وإن كان متفقا مع الكوثري في استحسان المحاريب، فقد أفصح عن ضعف الحديث فقال (ص ٢٠) وكأنه يرد على الكوثري، وقد اطلع قطعا على كلامه:\nوالحق أن الحديث ضعيف بسبب جهالة أم عبد الجبار، ولأن محمد بن حجر بن عبد الجبار له مناكير كما قال الذهبي، وعلى فرض ثبوته يجب تأويله بحمل المحراب فيه على المصلي بفتح اللام للقطع بأنه لم يكن للمسجد النبوي محراب إذ ذاك كما جزم به المؤلف يعني السيوطي والحافظ والسيد السمهودي.\nقلت: وما ذهب إليه من التأويل هو المراد من الحديث قطعا لوثبت بدليل","vol":"1","page":644},{"text":"زيادة البزار يعني موضع المحراب، فإنه نص على أن المحراب لم يكن في عهده ﷺ ولذلك تأوله الراوي بموضع المحراب، ومن ذلك يتبين للقاريء المنصف سقوط تشبث الكوثري بالحديث سندا ومعنى، فلا يفيده الشاهد الذي ذكره من رواية عبد المهيمن بن عباس عند الطبراني من حديث سهل بن سعد ﵁ وفيه.... \" فلما بنى له محراب تقدم إليه ... \".\nذلك لأن هذا اللفظ \" بنى له محراب \" منكر تفرد به عبد المهيمن هذا، وقد ضعفه غير واحد، كما زعم الكوثري، وحاله في الحقيقة شر من ذلك، فقد قال فيه البخاري: منكر الحديث، وقال النسائي: ليس بثقة.\nفهو شديد الضعف، لا يستشهد به كما تقرر في مصطلح الحديث، هذا لوكان لفظ حديثه موافقا للفظ حديث وائل، فكيف وهما مختلفان كما بينا؟ !\nوأما استحسان الكوثرى وغيره المحاريب، بحجة أن فيها مصلحة محققة، وهي الدلالة على القبلة، فهي حجة واهية من وجوه:\nأولا: أن أكثر المساجد فيها المنابر، فهي تقوم بهذه المصلحه قطعا، فلا حاجة","vol":"1","page":645},{"text":"حينئذ للمحاريب، وينبغي أن يكون ذلك متفقا بين المختلفين في هذه المسألة لو أنصفوا، ولم يحاولوا ابتكار الأعذار إبقاء لما عليه الجماهير وإرضاء لهم.\nثانيا: أن ما شرع للحاجة والمصلحة، ينبغي أن يوقف عندما تقتضيه المصلحة، ولا يزاد على ذلك، فإذا كان الغرض من المحراب في المسجد، هو الدلالة على القبلة، فذلك يحصل بمحراب صغير يحفر فيه، بينما نرى المحاريب في أكثر المساجد ضخمة واسعة يغرق الإمام فيها، زد على ذلك أنها صارت موضعا للزينة والنقوش التي تلهى المصلين وتصرفهم عن الخشوع في الصلاة وجمع الفكر فيها، وذلك منهي عنه قطعا.\nثالثا: أنه إذا ثبت أن المحاريب من عادة النصارى في كنائسهم، فينبغي حينئذ صرف النظر عن المحراب بالكلية، واستبداله بشيء آخر يتفق عليه، مثل وضع عمود عند موقف الإمام، فإن له أصلا في السنة، فقد أخرج الطبراني في \" الكبير \" (١ / ٨٩ / ٢) و\" الأوسط \" (٢ / ٢٨٤ / ٩٢٩٦) من طريقين عن عبد الله بن موسى التيمي، عن أسامة بن زيد، عن معاذ بن عبد الله بن خبيب، عن جابر بن أسامة الجهني قال:\n\" لقيت النبي ﷺ في أصحابه في السوق، فسألت أصحاب رسول الله أين يريد؟ قالوا: يخط لقومك مسجدا، فرجعت فإذا قوم قيام، فقلت: ما لكم؟ قالوا: خط لنا رسول الله ﷺ مسجدا، وغرز في القبلة خشبة أقامها فيها.\nقلت: وهذا إسناد حسن أو قريب من الحسن رجاله كلهم ثقات معروفون من رجال \" التهذيب \"، لكن التيمي مختلف فيه وقد تحرف اسم أحدهم على الهيثمي فقال في \" المجمع \" (٢ / ١٥): رواه الطبراني في الأوسط والكبير، وفيه معاوية بن عبد الله بن حبيب، ولم أجد من ترجمه.\nوإنما هو: معاذ لا معاوية وابن خبيب بضم المعجمة، لا","vol":"1","page":646},{"text":"حبيب بفتح المهملة، وعلى الصواب أورده الحافظ في \" الإصابة \" (١ / ٢٢٠) من رواية البخاري في \" تاريخه \"، وابن أبي عاصم، والطبراني، وقد خفيت هذه الحقيقة على المعلق على رسالة السيوطي، وهو الشيخ عبد الله الغماري، فنقل كلام الهيثمي في إعلال الحديث بمعاوية بن عبد الله وأقره،وجملة القول: أن المحراب في المسجد بدعة، ولا مبرر لجعله من المصالح المرسلة، ما دام أن غيره مما شرعه رسول الله ﷺ يقوم مقامه مع البساطة، وقلة الكلفة، والبعد عن الزخرفة.\n<span data-type=\"title\" id=toc-454>٤٥٠ </span>- \" لواعتقد أحدكم بحجر لنفعه \".\nموضوع.\nكما قال ابن تيمية، وغيره.\nقال الشيخ على القاري في \" موضوعاته \" (ص ٦٦): وقال ابن القيم: هو من كلام عباد الأصنام الذين يحسنون ظنهم بالأحجار.\nوقال ابن حجر العسقلاني: لا أصل له، ونحوه: من بلغه شيء عن الله فيه فضيلة ... \".\nقلت: يعني الحديث الآتى بعد:","vol":"1","page":647},{"text":"<span data-type=\"title\" id=toc-455>٤٥١ </span>- \" من بلغه عن الله شيء فيه فضيلة فأخذ به إيمانا به ورجاء ثوابه أعطاه الله ذلك وإن لم يكن كذلك \".\nموضوع.\nأخرجه الحسن بن عرفة في \" جزئه \" (١٠٠ / ١) وابن الأبار في \" معجمه \" (ص ٢٨١) وأبو محمد الخلال في \" فضل رجب \" (١٥ / ١ - ٢)، والخطيب (٨ / ٢٩٦)، ومحمد بن طولون (٨٨٠ - ٩٥٣) في \" الأربعين \" (١٥ / ٢) عن فرات بن سلمان، وعيسى بن كثير، كلاهما عن أبي رجاء، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله الأنصاري مرفوعا.","vol":"1","page":647},{"text":"ومن هذه الطريق ذكره ابن الجوزي في \" الموضوعات \" (١ / ٢٥٨) وقال:\n\" لا يصح، أبو رجاء كذاب \".\nوأقره السيوطي في \" اللآليء \" (٢ / ٢١٤)، وأنا لم أعرف أبا رجاء هذا، ثم وجدت الحافظ السخاوي صرح في \" المقاصد \" (ص ١٩١) بأنه لا يعرف. وكذا قال فى \" القول البديع \" (ص ١٩٧) .\nوأما قول المؤرخ ابن طولون:\n\" هذا حديث جيد الإسناد، وأبو رجاء هو فيما أعلم محرز بن عبد الله الجزري مولى هشام، وهو ثقة، وللحديث طرق وشواهد ذكرتها في كتابي \" التوشيح لبيان صلاة التسبيح \". فهو بعيد جدا عن قواعد هذا العلم.\nفإن محرزا هذا إن سلم أنه أبو رجاء، فهو يدلس، كما قال الحافظ في \" التقريب \" وقد عنعن، فأنى لإسناده الجودة؟ على أنني أستبعد أن يكون أبو رجاء هو محرز هذا، لأسباب: منها أنهم ذكروا في ترجمته أن من شيوخه، فرات بن سلمان، والواقع في هذا الإسناد خلافه، أعنى أن فرات بن سلمان هو راوى الحديث عنه، إلا أن يقال: إنه من رواية الأكابر عن الأصاغر، وفيه بعد. والله أعلم.\nويؤيد أنه ليس به، أنني رأيت على هامش \" جزء ابن عرفة \": \" العطاردي \" إشارة إلى أن هذا نسبه، ولكن لم يوضع بجانبها حرف \" صح \" إشارة إلى أن هذه النسبة هي من أصل الكتاب سقطت من قلم الناسخ، فاستدركها على الهامش كما هي عادتهم، فإذا لم يشر إلى أنها من الأصل، فيحتمل أن تكون وضعت عليه تبيينا","vol":"1","page":648},{"text":"وتوضيحا، لا على أنها من الأصل، ولعلنا نعثر على نسخة أخرى لهذا الجزء فنتبين حقيقة هذه الكلمة. والله أعلم.\nثم رأيت الحديث قد أخرجه الحافظ القاسم ابن الحافظ ابن عساكر فى \" الأربعين \" للسلفي (١١ / ١) من الطريقين عن أبى رجاء به وقال:\n\" وهذا الحديث أيضا فيه نظر، وقد سمعت أبي ﵀ يضعفه \".\nثم أورده ابن الجوزي من رواية الدارقطني بسنده عن ابن عمر، وفيه إسماعيل بن يحيى، قال ابن الجوزي: \" كذاب \"، ومن رواية ابن حبان من طريق يزيع أبي الخليل عن محمد بن واسع، وثابت بن أبان (كذا الأصل، ولعله ابن أسلم، فإني لا أعرف فى الرواة ثابت بن أبان) عن أنس مرفوعا. وقال ابن الجوزى:\n\" بزيع متروك \".\nقلت: قال الذهبي فى ترجمته:\n\" متهم، قال ابن حبان: يأتي عن الثقات بأشياء موضوعة كأنه المتعمد لها \".\nوقال في \" الضعفاء \":\n\" متروك \".\nوفى \" اللسان \" للحافظ ابن حجر:\n\" وقال الدارقطني: كل شيء يرويه باطل. وقال الحاكم: يروى عن الثقات أحاديث موضوعة \".\nقلت: ومن طريقه أخرجه أبو يعلى، والطبراني في \" الأوسط \" بنحوه، كما فى \" المجمع \" (١ / ١٤٩)، وسنذكره بعد هذا.","vol":"1","page":649},{"text":"ثم إن السيوطي تعقب ابن الجوزي، فساق لحديث أنس طريقا آخر فيه متهم أيضا، كما يأتي بيانه في الحديث الذي بعده، وذكر كذلك طريقا أخرى لحديث ابن عمر من رواية الوليد بن مروان عنه، وسكت عنه، والوليد هذا مجهول، كما قال ابن أبى حاتم (٤ / ٢ / ١٨) عن أبيه، وكذا قال الذهبي، والعسقلاني. ثم إن فيه انقطاعا، فإن الوليد هذا روى عن غيلان بن جرير، وغيلان لم يروعن غير أنس من الصحابة، فهو من صغار التابعين، فالوليد على هذا من أتباعهم لم يدرك الصحابة، فثبت انقطاع الحديث.\nومن عجائب السيوطي أنه ساق بعد هذا قصة عن حمزة بن عبد المجيد.\nخلاصتها: أنه رأى النبي ﷺ في المنام فسأله عن هذا الحديث، فقال: \" إنه لمني وأنا قلته \".\nومن المقرر عند العلماء أن الرؤيا لا يثبت بها حكم شرعي، فبالأولى أن لا يثبت بها حديث نبوي، والحديث هو أصل الأحكام بعد القرآن.\nوبالجملة، فجميع طرق هذا الحديث لا تقوم بها حجة، وبعضها أشد ضعفا من بعض، وأمثلها - كما قال الحافظ ابن ناصر الدين في \" الترجيح \" - طريق أبي رجاء، وقد عرفت وهاءها، ولقد أصاب ابن الجوزي في إيراده إياه في \" الأحاديث الموضوعة \"، وتابعه على ذلك الحافظ ابن حجر، فقال، كما سبق في الحديث الذي قبله: \" لا أصل له \".\nوكفى به حجة فى هذا الباب، ووافقه الشوكاني أيضا كما سيأتي في الحديث الذي بعده.\nومن آثار هذا الحديث السيئة أنه يوحي بالعمل بأي حديث طمعا في ثوابه، سواء كان الحديث عند أهل العلم صحيحا، أو ضعيفا، أو موضوعا، وكان من نتيجة","vol":"1","page":650},{"text":"ذلك أن تساهل جمهو ر المسلمين، علماء، وخطباء، ومدرسين، وغيرهم، فى رواية الأحاديث، والعمل بها، وفي هذا مخالفة صريحة للأحاديث الصحيحة في التحذير من التحديث عنه ﷺ إلا بعد التثبت من صحته عنه ﷺ كما بيناه في المقدمة.\nثم إن هذا الحديث وما في معناه كأنه عمدة من يقول بجواز العمل بالحديث الضعيف في فضائل الأعمال، ومع أننا نرى خلاف ذلك، وأنه لا يجوز العمل بالحديث إلا بعد ثبوته، كما هو مذهب المحققين من العلماء، كابن حزم، وابن العربي المالكي، وغيرهم - فان القائلين بالجواز قيدوه بشروط:\nمنها أن يعتقد العامل به كون الحديث ضعيفا.\nومنها: أن لا يشهر ذلك، لئلا يعمل المرء بحديث ضعيف، فيشرع ما ليس بشرع، أو يراه بعض الجهال فيظن أنه سنة صحيحة. كما نص على ذلك الحافظ ابن حجر في \" تبيين العجب بما ورد فى فضل رجب \" (ص ٣ - ٤) قال: \" وقد صرح بمعنى ذلك الأستاذ ابن عبد السلام وغيره، وليحذر المر من دخوله تحت قوله ﷺ: \" من حدث عني بحديث يرى أنه كذب فهو أحد الكذابين \"، فكيف بمن عمل به، ولا فرق في العمل بالحديث في الأحكام، أو في الفضائل، إذ الكل شرع.\nقلت: ولا يخفى أن العمل بهذه الشروط ينافي هذا الحديث الموضوع، فالقائلون بها، كأنهم يقولون بوضعه. وهذا هو المطلوب - فتأمل.\nثم رأيت رسالة ابن ناصر الدين في صلاة التسابيح التي نقلت عنها تجويده لإسناد هذا الحديث قد طبعت بتعليق المدعومحمود بن سعيد المصري، وقد شغب فيها علينا ما شاء له الشغب - كما هي عادته - وتأول كلام العلماء بما يتفق مع جدله بالباطل، ومكابرته الظاهرة لكل قاريء، ولا مجال الآن للرد عليه مفصلا، فحسبي أن أسوق مثالا واحدا على ما نقول:","vol":"1","page":651},{"text":"لقد تظاهر بالانتصار للتجويد المشار إليه، فرد إعلالي للحديث بتدليس محرز، إن سلم بأنه هو أبو رجاء، فزعم (ص ٣٢ و٣٣) بأن محرزا إنما يدلس عن مكحولا فقط، وبذلك تأول ما نقله عن ابن حبان أنه قال:\nكان يدلس عن مكحول، يعتبر بحديثه ما بين السماع فيه عن مكحول وغيره.\nفتعامى عن قوله: وغيره، الصريح في أنه إذا لم يصرح بالسماع عن مكحول وعن غيره، فلا يعتبر بحديثه، كما تعامى عن قول الحافظ المتقدم: \" كان يدلس \"، فإنه مطلق يشمل تدليسه عن مكحول وغيره.\nوإنما قلت: تظاهر.... لأنه بعد تلك الجعجعة رجع إلى القول بضعف الحديث فقد تشكك (ص ٣٦) أولا في كون أبي رجاء هو محرز بن عبد الله المدلس وثانيا خالف ابن ناصر الدين بقوله:\nولكن الحديث فيه نكارة شديدة توجب ضعفه، فإنه يؤدي للعمل بكل ما يسمع، ولوكان موضوعا أو واهيا، ما دام في الفضائل.\nقلت: فقد رجع من نقده إياي بخفي حنين بعد أن سرق ما جاء في استدراكه الأخير من قولي المتقدم قريبا:\n\" ومن آثار هذا الحديث السيئة أنه يوحي بالعمل بأي حديث طمعا في ثوابه. . . \" إلخ.\nأفلا يدل هذا على بالغ حقده وحسده ومكابرته؟ بلى، هناك ما هو أعظم في الدلالة، فانظر مقدمتي لكتابي \" آداب الزفاف \" طبع المكتبة الإسلامية في عمان، تر العجب العجاب.\nوالخلاصة: أن العلماء اتفقوا على رد هذا الحديث ما بين قائل بوضعه أو ضعفه، وهم: ابن الجوزي، وابن عساكر، وولداه، وابن حجر، والسخاوي، والسيوطي، والشوكاني، (وهم القوم لا يشقى جليسهم) .","vol":"1","page":652},{"text":"وأما الطريق الأخرى التي سبقت الإشارة إليها من حديث أنس، فهي:\n<span data-type=\"title\" id=toc-456>٤٥٢ </span>- \" من بلغه عن الله فضل فأخذ بذلك الفضل الذي بلغه، أعطاه الله ما بلغه وإن كان الذي حدثه كاذبا \".\nموضوع.\nأخرجه البغوي في \" حديث كامل بن طلحة \" (٤ / ١)، وابن عبد البر في \" جامع بيان العلم \" (١ / ٢٢)، وأبو إسماعيل السمرقندي في \" ما قرب سنده \" (٢ / ١)، وابن عساكر في \" التجريد \" (٤ / ٢ / ١) من مخطوطة الظاهرية مجموع (١٠ / ١٢) من طريق عباد بن عبد الصمد عن أنس مرفوعا.\nقلت: وعباد متهم، قال الذهبي:\nوهاه ابن حبان وقال: حدث عن أنس بنسخة كلها موضوعة.\nثم ذكر له الذهبي طرفا من حديث ثم قال: فذكر حديثا طويلا يشبه وضع القصاص، ثم ذكر له آخر ثم قال: فهذا إفك بين.\nقلت: ومع أن ابن عبد البر قد ذكر الحديث بإسناده وذلك يبرئ عهدته منه، فقد اعتذر عن ذكره بقوله:\nأهل العلم بجماعتهم يتساهلون في الفضائل فيروونها عن كل، وإنما يتشددون في أحاديث الأحكام، وقد تعقبه المحقق الشوكاني فأجاد، فقال في \" الفوائد المجموعة \" (ص ١٠٠):\nوأقول: إن الأحكام الشرعية متساوية الأقدام لا فرق بينها، فلا يحل إذاعة","vol":"1","page":653},{"text":"الأصل: إضاعة شيء منها إلا بما يقوم به الحجة، وإلا كان من التقول على الله بما لم يقل، وفيه من العقوبة ما هو معروف، والقلب يشهد بوضع ما ورد في هذا المعنى وبطلانه، وقد روي الحديث بلفظ آخر، وهو:\n<span data-type=\"title\" id=toc-457>٤٥٣ </span>- \" من بلغه عن الله فضيلة فلم يصدق بها لم ينلها \".\nموضوع.\nرواه أبو يعلى في \" مسنده \" (٦ / ١٦٣) وابن عدي في \" الكامل \" (ق ٤٠ / ٢) عن بزيع أبي الخليل الخصاف عن ثابت عن أنس مرفوعا، وقال: لا أعلم رواه غير بزيع أبي الخليل.\nقلت: وهو متهم بالوضع كما تقدم قبل حديث، وذكره الهيثمي في \" المجمع \" (١ / ١٤٩) من حديث أنس وقال:\nرواه أبو يعلى، والطبراني في \" الأوسط \"، وفيه بزيع أبو الخليل وهو ضعيف.قلت: بل هو متهم، كما قال الذهبي، وتقدمت عبارة ابن حبان وغيره في ذلك قبل حديث.","vol":"1","page":654},{"text":"<span data-type=\"title\" id=toc-458>٤٥٤ </span>- \" إذا صليتم فقولوا: سبحان الله ثلاثا وثلاثين، والحمد لله ثلاثا وثلاثين، والله أكبر ثلاثا وثلاثين، ولا إله إلا الله عشرا، فإنكم تدركون بذلك من سبقكم، وتسبقون من بعدكم \".\nضعيف بهذا السياق.\nأخرجه النسائي (١ / ١٩٩) والترمذي (٢ / ٢٦٤ - ٢٦٥) من طريق عتاب بن بشير عن خصيف عن مجاهد، وعكرمة عن ابن عباس قال:\nجاء الفقراء إلى رسول الله ﷺ فقالوا: يا رسول الله إن الأغنياء يصلون كما","vol":"1","page":654},{"text":"نصلي، ويصومون كما نصوم، ولهم أموال يتصدقون وينفقون، فقال النبي ﷺ ... \" فذكره. وقال الترمذي:\nحديث حسن غريب.\nقلت: إسناده ضعيف، خصيف، وهو ابن عبد الرحمن الجزري، صدوق، سيء الحفظ، خلط بأخرة، وعتاب: صدوق، يخطيء.\nوقوله: و\" لا إله إلا الله عشرا \" منكر مخالف لحديث أبي هريرة في هذه القصة، وفيه: لا إله إلا الله وحده لا شريك له.... مرة واحدة، وإسناده صحيح،\nكما كنت بينته في \" الأحاديث الصحيحة \" رقم (١٠٠) .\n<span data-type=\"title\" id=toc-459>٤٥٥ </span>- \" الرجل الصالح يأتي بالخبر الصالح، والرجل السوء يأتي بالخبر السوء \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٣ / ٩٥)، وابن عساكر (١٣ / ١٨٥ / ٢) من طريق محمد بن القاسم الطايكاني قال: حدثنا عمر في \" الحلية \" عمرو وهو خطأ، ابن هارون عن داود بن أبي هند عن سعيد بن المسيب عن أبي هريرة مرفوعا، وقال:\nغريب لم نكتبه إلا من حديث محمد بن القاسم.\nقلت: وهو وضاع، وشيخه عمر بن هارون كذاب وخفي هذا على السيوطي، فأورد الحديث في \" الجامع الصغير \" برواية أبي نعيم وابن عساكر عن أبي هريرة، ولم يتكلم شارحه على إسناده بشيء، غير أنه قال:\nورواه عنه الديلمي ثم وجدت له طريقا أخرى، رواه أبو بكر الأزدي في \" حديثه \" (٥ / ١) عن يحيى بن عبدويه، حدثني أبو محمد بن سعيد بن المسيب - وأحسب اسمه","vol":"1","page":655},{"text":"عبد الملك - عن أبيه عن جده عن أبي هريرة به.\nقلت: وهذا سند ضعيف جدا، علته ابن عبدويه، رماه ابن معين بالكذب، وأما أحمد فأثنى عليه وأبو محمد بن سعيد بن المسيب لم أعرفه، ولسعيد ابن يدعى محمد، فلعله هذا انقلب اسمه على ابن عبدويه فجعله كنيته، وحسب أن اسمه عبد الملك، ثم زاد في السند \" عن جده \" فجعله من سند المسيب عن أبي هريرة، والمسيب صحابي، ولا نعرف له رواية عن أبي هريرة وله شاهد لا يساوي فلسا، أخرجه أبو الشيخ في \" الأمثال \" (٦٦) من طريق داود ابن المحبر: حدثنا عنبسة ابن عبد الرحمن القرشي عن عبد عبد الله بن ربيعة عن أنس مرفوعا.\nقلت: وعنبسة وداود وضاعان.\n<span data-type=\"title\" id=toc-460>٤٥٦ </span>- \" إن فاطمة حصنت فرجها فحرم الله ذريتها على النار \".\nضعيف جدا.\nأخرجه الطبراني (١ / ٢٥٧ / ١) والعقيلي في \" الضعفاء \" (ص ٢٨٦) وابن عدي في \" الكامل \" (ق ٢٤٩ / ١) وابن شاهين في \" فضائل فاطمة \" (ورقة ٣ وجه ١) وتمام في \" الفوائد \" (٦١ / ٢) وابن منده في \" المعرفة \" (٢ / ٢٩٣ / ١) وابن عساكر (٥ / ٢٣ / ١، ١٧ / ٣٨٦ / ١) عن معاوية بن هشام، حدثنا عمر ابن غياث الحضرمي عن عاصم بن أبي النجود عن زر بن حبيش عن عبد الله بن مسعود مرفوعا، ثم رواه ابن شاهين، وكذا أبو القاسم المهراني في \" الفوائد المنتخبة \" (٢ / ١١ / ٢) من طريق حفص بن عمر الأبلي، حدثنا عبد الملك بن الوليد بن معدان، وسلام بن سليم القاري عن عاصم به.","vol":"1","page":656},{"text":"وابن شاهين أيضا من طريق محمد بن عبيد بن عتبة، حدثنا محمد بن إسحاق البلخي حدثنا تليد عن عاصم به.\nقلت: فهذه طرق ثلاث عن عاصم، وهي ضعيفة جدا، وبعضها أشد ضعفا من بعض.\nففي الطريق الأولى عمر بن غياث، قال العقيلي:\nقال البخاري: في حديثه نظر، قال العقيلي: والحديث هو هذا، وقال البخاري في \" التاريخ الصغير \" (ص ٢١٤) .\nولم يذكر سماعا من عاصم، معضل الحديث، واتهمه ابن حبان فقال: يروي عن عاصم ما ليس من حديثه، وقال ابن أبي حاتم في \" الجرح والتعديل \" (٣ / ١ / ١٢٨) عن أبيه: هو منكر الحديث، والراوي عنه معاوية بن هشام فيه ضعف، لكن الحمل فيه على شيخه عمر، ومن هذه الطرق برواية ابن عدي أورده ابن الجوزي في \" الموضوعات \" وقال: مداره على عمرو بن غياث ويقال فيه عمر، وقد ضعفه الدارقطني، وقال ابن حبان: عمرو يروي عن عاصم ما ليس من حديثه، ولعله سمعه في اختلاط عاصم، ثم إن ثبت الحديث فهو محمول على أولادها فقط، وبذلك فسره\nمحمد بن علي بن موسى الرضى فقال: هو خاص بالحسن والحسين.\nقلت: ومن هذا الوجه أخرجه الحاكم (٣ / ١٥٢) وأبو نعيم (٤ / ١٨٨) وقال:","vol":"1","page":657},{"text":"هذا حديث غريب تفرد به معاوية، وأما الحاكم فقال: صحيح الإسناد، ورده الذهبي بقوله:\nقلت: بل ضعيف، تفرد به معاوية، وقد ضعف عن ابن غياث، وهو واه بمرة.\nقلت: ورواه العقيلي أيضا من طريق آخر عن معاوية بن هشام به، إلا أنه أوقفه على ابن مسعود، وقال العقيلي: والموقوف أولى.\nقلت: ولا يصح لا موقوفا ولا مرفوعا.\nوأما الطريق الثاني، ففيه حفص بن عمر الأبلي وهو كذاب.\nوأما الطريق الثالث، ففيه تليد، قال ابن معين: كذاب يشتم عثمان، وقال أبو داود: رافضي يشتم أبا بكر وعمر، وفي لفظ \" خبيث \"، فتبين أن هذه الطرق واهية لا تزيد الحديث إلا وهنا، وقد روى أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٠٦ - ٢٠٧) بسند فيه نظر عن ابن الرضا أنه سئل عن هذا الحديث فقال: خاص للحسن والحسين.","vol":"1","page":658},{"text":"وذكره العقيلي من قول أبي كريب أحد رواته عن ابن هشام، وزاد:\nولمن أطاع الله منهم، وهذا تأويل جيد لوصح الحديث، وقد ذكر له السيوطي شاهدا من حديث ابن عباس، وهو عندي شاهد قاصر، لأنه أخص منه، على أن إسناده ضعيف، وهو:\n<span data-type=\"title\" id=toc-461>٤٥٧ </span>- \" إن الله غير معذبك (يعني فاطمة ﵂) ولا ولدها \".\nضعيف.\nأخرجه الطبراني (٣ / ١٣١ / ٢) حدثنا أحمد بن بهرام الإيذجي، أخبرنا محمد بن مرزوق، حدثنا إسماعيل بن موسى بن عثمان الأنصاري، سمعت صيفي بن ربعي يحدث عن عبد الرحمن بن الغسيل عن عكرمة عن ابن عباس مرفوعا.\nوقد أورده السيوطي في \" اللآليء \" (١ / ٤٠٢) شاهدا للحديث الذي قبله وسكت عنه، وقال الهيثمي في \" المجمع \" (٩ / ٢٠٢): رواه الطبراني ورجاله ثقات وأقره ابن عراق في \" تنزيه الشريعة \" (١ / ٤١٧) .\nقلت: وفيه نظر من وجوه:\nالأول: أن إسماعيل هذا لم يوثقه غير ابن حبان، وقد ذكرنا مرارا أن توثيقه إذا تفرد غير موثوق، ولا سيما إذا خالفه غيره كما هنا، فقد قال ابن أبي حاتم (١ / ١ / ١٩٦) عن أبيه: إنه مجهول.","vol":"1","page":659},{"text":"الثاني: أن محمد بن مرزوق وإن خرج له مسلم ففيه لين كما قال ابن عدي.\nالثالث: أن الإيذجي هذا أورده السمعاني في \" الأنساب \" فقال: روى عن محمد بن مرزوق، روى عنه الطبراني، وسمع منه بإيذج، ولم يذكر فيه جرحا ولا تعديلا والله أعلم، ثم شككت في كون ابن عثمان الأنصاري هو الذي وثقه ابن حبان، لأنه ذكره في (أتباع التابعين) (٦ / ٤٣)، وهذا كما ترى دونه بحيث أدركه محمد بن مرزوق شيخ مسلم، ثم هو لم يجاوز في نسبه أباه موسى الأنصاري، فالله أعلم.\n<span data-type=\"title\" id=toc-462>٤٥٨ </span>- \" دية ذمي دية مسلم \".\nمنكر.\nأخرجه الطبراني في \" الأوسط \" (١ / ٤٥ - ٤٦ / ٧٨٠) والدارقطني في \" سننه \" (ص ٣٤٣، ٣٤٩) والبيهقي (٨ / ١٠٢) من طريق أبي كرز القرشي عن نافع عن ابن عمر مرفوعا، وضعفه الدارقطني بقوله: لم يرفعه عن نافع غير أبي كرز وهو متروك، واسمه عبد الله بن عبد الملك الفهري، وذكر الذهبي في ترجمته من \" الميزان \" أن هذا الحديث من أنكر ما له، ثم رواه الدارقطني من حديث أسامة بن زيد، وأعله بأن فيه عثمان بن عبد الرحمن الوقاصي متروك الحديث.\nقلت: بل هو متهم، وقد تقدم له غير ما حديث، ثم رواه البيهقي من حديث ابن عباس، وأعله بأن فيه الحسن بن عمارة قال: وهو متروك لا يحتج به.","vol":"1","page":660},{"text":"ومن طريق أخرى عنه، وفيه أبو سعد البقال، قال البيهقي:\nلا يحتج به، وقال الزيلعي (٤ / ٣٣٦): فيه لين.\nورواه الرافقي في حديثه (١٩ / ٢) عن أبي هريرة، وفيه بركة بن محمد الأنصاري وهو الحلبي وليس فيه بركة، قال الدارقطني: كان يضع الحديث.\nثم رواه البيهقي من حديث الزهري مرسلا، وقال: رده الشافعي بكونه مرسلا، وبأن الزهري قبيح المرسل.\nقال الشوكاني (٧ / ٥٥) مبينا وجه ذلك: لأنه حافظ كبير لا يرسل إلا لعلة.\nورواه الإمام محمد في \" كتاب الآثار \" (ص ١٠٤) قال: أخبرنا أبو حنيفة عن الهيثم مرفوعا.\nقلت: وهذا معضل، فإن الهيثم هذا هو ابن حبيب الصيرفي الكوفي وهو من أتباع التابعين، روى عن عكرمة وعاصم بن ضمرة، وأبي حنيفة.\nوتوضيحا لذلك أقول: وأبو حنيفة ضعفوا حديثه كما سبق بيانه عند الحديث (٣٩٧) .\nوتوضيحا لذلك أقول: ذكرت هناك أن الإمام ﵀ قد ضعفه من جهة حفظه:\nالبخاري، ومسلم، والنسائي، وابن عدي وغيرهم من أئمة الحديث، فأذكر هنا نصوص الأئمة المشار إليهم وغيرهم ممن صح ذلك عنهم، ليكون","vol":"1","page":661},{"text":"القاريء على بينة من الأمر، ولا يظن أحد منهم أن فيما ذكرنا هناك ما يمكن أن يدعي مدع أنه اجتهاد منا، وإنما هو الاتباع لأهل العلم والمعرفة والاختصاص، والله ﷿ يقول: ﴿فاسألوا أهل الذكر إن كنتم لا تعلمون﴾، ويقول: ﴿فاسأل به خبيرا﴾ .\n١ - قال الإمام البخاري في \" التاريخ الكبير \" (٤ / ٢ / ٨١): سكتوا عنه.\n٢ - وقال الإمام مسلم في \" الكنى والأسماء \" (ق ٣١ / ١): مضطرب الحديث ليس له كبير حديث صحيح.\n٣ - وقال النسائي في آخر \" كتاب الضعفاء والمتروكين \" (ص ٥٧): ليس بالقوي في الحديث، وهو كثير الغلط على قلة روايته.\n٤ - وقال ابن عدي في \" الكامل \" (٤٠٣ / ٢):","vol":"1","page":662},{"text":"له أحاديث صالحة، وعامة ما يرويه غلط وتصاحيف وزيادات في أسانيدها ومتونها، وتصاحيف في الرجال، وعامة ما يرويه كذلك، ولم يصح له في جميع ما يرويه، إلا بضعة عشر حديثا، وقد روى من الحديث لعله أرجح من ثلاثمائة حديث، من مشاهير وغرائب، وكله على هذه الصورة، لأنه ليس هو من أهل الحديث، ولا يحمل عمن يكون هذه صورته في الحديث.\n٥ - قال ابن سعد في \" الطبقات \" (٦ / ٢٥٦): كان ضعيفا في الحديث.\n٦ - وقال العقيلي في \" الضعفاء \" (ص ٤٣٢): حدثنا عبد الله بن أحمد قال:\nسمعت أبي يقول: حديث أبي حنيفة ضعيف.\n٧ - وقال ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ١ / ٤٥٠): حدثنا حجاج ابن حمزة قال: أنبأنا عبدان بن عثمان قال: سمعت ابن المبارك يقول: كان أبو حنيفة مسكينا في الحديث.\n٨ - وقال أبو حفص بن شاهين: وأبو حنيفة، فقد كان في الفقه ما لا يدفع من علمه فيه، ولم يكن في الحديث بالمرضي، لأنه للأسانيد نقادا، فإذا لم يعرف الإسناد ما يكتب وما كذب نسب إلى الضعف.\nكذا في فوائد ثبتت في آخر نسخة \" تاريخ جرجان \" (ص ٥١٠ - ٥١١) .\n٩ - قال ابن حبان:","vol":"1","page":663},{"text":"وكان رجلا جدلا ظاهر الورع لم الحديث صناعته حدث بمئة وثلاثين حديثا مسانيد ما له حديث في الدنيا غيرها أخطأ منها في مئة وعشرين حديثا إما أن يكون أقلب إسناده أو غير متنه من حيث لا يعلم فلما غلب خطؤه على صوابه استحق ترك الاحتجاج به في الأخبار.\n١٠ - وقال الدارقطني في \" سننه \" وقد ساق عن أبي حنيفة عن موسى بن أبي عائشة عن عبد الله بن شداد عن جابر مرفوعا: \" من كان له إمام فقراءة الإمام له قراءة \"، فقال الدارقطني عقبه (ص ١٢٣): لم يسنده عن موسى بن أبي عائشة غير أبي حنيفة، والحسن بن عمارة، وهما ضعيفان.\n١١ - وأورده الحاكم في \" معرفة علوم الحديث \" في جماعة من الرواة من أتباع التابعين فمن بعدهم، لم يحتج بحديثهم في الصحيح، وختم ذلك بقوله (ص ٢٥٦):\nفجميع من ذكرناهم، قوم قد اشتهروا بالرواية، ولم يعدوا في طبقة الأثبات المتقنين الحفاظ.\n١٢ - وذكر الحافظ عبد الحق الأشبيلي في \" الأحكام \" (ق ١٧ / ٢) حديث خالد بن علقمة عن عبد خير عن على في وضوئه ﷺ: فمسح برأسه مرة، وقال عقبه: كذا رواه الحفاظ الثقات عن خالد، ورواه أبو حنيفة عن خالد فقال: ومسح رأسه ثلاثا.","vol":"1","page":664},{"text":"ولا يحتج بأبي حنيفة لضعفه في الحديث.\n١٣ - وأورده ابن الجوزي في كتابه \" الضعفاء والمتروكين \" (٣ / ١٦٣) ونقل تضعيف النسائي وغيره ممن تقدم ذكره وعن الثوري أنه قال: ليس بثقة وعن النضر ابن شميل: متروك الحديث.\n١٤ - قال الذهبي في \" ديوان الضعفاء \" (ق ٢١٥ / ١ - ٢): النعمان الإمام ﵀، قال ابن عدي: عامة ما يرويه غلط وتصحيف وزيادات، وله أحاديث صالحة، وقال النسائي: ليس بالقوي في الحديث كثير الغلط والخطأ على قلة روايته، وقال ابن معين: لا يكتب حديثه.\nوهذا النقل عن ابن معين معناه عنده أن أبا حنيفة من جملة الضعفاء، وهو يبين لنا أن توثيق ابن معين للإمام أبي حنيفة الذي ذكره الحافظ في \" التهذيب \" ليس قولا واحدا له فيه، والحقيقة أن رأى ابن معين كان مضطربا في الإمام، فهو\nتارة يوثقه، وتارة يضعفه كما في هذا النقل، وتارة يقول فيما يرويه ابن محرز عنه في \" معرفة الرجال \" (١ / ٦ / ١): كان أبو حنيفة لا بأس به، وكان لا يكذب، وقال مرة أخرى: أبو حنيفة عندنا من أهل الصدق، ولم يتهم بالكذب.\nومما لا شك فيه عندنا أن أبا حنيفة من أهل الصدق، ولكن ذلك لا يكفي ليحتج بحديثه حتى ينضم إليه الضبط والحفظ، وذلك مما لم يثبت في حقه ﵀، بل ثبت فيه العكس بشهادة من ذكرنا من الأئمة، وهم القوم لا يضل من أخذ","vol":"1","page":665},{"text":"بشهادتهم واتبع أقوالهم، ولا يمس ذلك من قريب ولا من بعيد مقام أبي حنيفة ﵀ في دينه وورعه وفقهه، خلافا لظن بعض المتعصبين له من المتأخرين فكم من فقيه وقاض وصالح تكلم فيهم أئمة الحديث من قبل حفظهم، وسوء ضبطهم، ومع ذلك لم يعتبر ذلك طعنا في دينهم وعدالتهم، كما لا يخفى ذلك على المشتغلين بتراجم الرواة، وذلك مثل محمد بن عبد الرحمن بن أبي ليلى القاضي وحماد بن أبي سليمان الفقيه وشريك بن عبد الله القاضي وعباد بن كثير وغيرهم، حتى قال يحيى بن سعيد القطان: لم نر الصالحين في شيء أكذب منهم في الحديث، رواه مسلم في مقدمة صحيحه (١ / ١٣) وقال في تفسيره: يقول يجري الكذب على لسانهم، ولا يتعمدون الكذب، وروى أيضا عن عبد الله بن المبارك قال: قلت لسفيان الثوري: إن عباد بن كثير من تعرف حاله (يعني في الصلاح والتقوى) وإذا حدث جاء بأمر عظيم، فترى أن أقول للناس: لا تأخذوا عنه؟ قال: سفيان: بلى، قال عبد الله: فكنت إذا كنت في مجلس ذكر فيه عباد أثنيت عليه في دينه، وأقول: لا تأخذوا عنه.\nقلت: فهذا هو الحق والعدل وبه قامت السماوات والأرض، فالصلاح والفقه شيء وحمل الحديث وحفظه وضبطه شيء آخر، ولكل رجاله وأهله، فلا ضير على أبي حنيفة ﵀ أن لا يكون حافظا ضابطا، ما دام أنه صدوق في نفسه، أضف إلى ذلك جلالة قدره في الفقه والفهم، فليتق الله بعض المتعصبين له ممن يطعن في مثل الإمام الدارقطني لقوله في أبي حنيفة ضعيف في الحديث.\nويزعم أنه ما قال","vol":"1","page":666},{"text":"ذلك إلا تعصبا على أبي حنيفة، ولم يدر البعض المشار إليه أن مع الدارقطني أئمة الحديث الكبار مثل الشيخين وأحمد وغيرهم ممن سبق ذكرهم أفكل هؤلاء متعصبون ضد أبي حنيفة؟ ! تالله إن شخصا يقبل مثل هذه التهمة توجه إلى مثل هؤلاء، لأيسر عليه وأقرب إلى الحق أن يعكس ذلك فيقول: صدوق هؤلاء فيما قالوه في الإمام أبي حنيفة، ولا ضير عليه في ذلك، فغايته أن لا يكون محدثا ضابطا، وحسبه ما أعطاه الله من العلم والفهم الدقيق حتى قال الإمام الشافعي: الناس عيال في الفقه على أبي حنيفة، ولذلك ختم الحافظ الذهبي ترجمة الإمام في \" سير النبلاء \" (٥ / ٢٨٨ / ١) بقوله وبه نختم:\nقلت: الإمامة في الفقه ودقائقه مسلمة إلى هذا الإمام، وهذا أمر لا شك فيه\nوليس يصح في الأذهان شيء *** إذا احتاج النهار إلى دليل \"\nثم إن الحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ١٢٧) من الطريق الأولى، وقال: قال الدارقطني: باطل لا أصل له، وأبو كرز عبد الله بن كرز متروك، وأقره السيوطي في \" اللآليء \" (٢ / ١٨٩) وزاد عليه، فذكر ما سبق نقله عن الذهبي وأنه أخرجه الطبراني في \" الأوسط \" يعني من الطريق المذكور.\nوهذا شيء غير معهو د من السيوطي فإن عادته أن يتعقب ابن الجوزي في مثل هذا الحديث، الذي له ما سبق ذكره من الشواهد! ولعله إنما أمسك عن ذكرها لأنها مع ضعفها تعارض الحديث الثابت، وهو قوله ﷺ:\n\" إن عقل أهل الكتابين نصف عقل المسلمين \"، وهم اليهود والنصارى.\nأخرجه أحمد (رقم ٦٦٩٢، ٥٧١٦) وابن أبي شيبة في \" المصنف \" (١١ /","vol":"1","page":667},{"text":"٢٦ / ٢) وأصحاب \" السنن \" والدارقطني والبيهقي من طريق عمرو بن شعيب عن أبيه عن جده وحسنه الترمذي (١ / ٣١٢) وصححه ابن خزيمة كما قال الحافظ في \" بلوغ المرام \" (٣ / ٣٤٢ بشرح سبل السلام) وهو حسن الإسناد عندي، وعلى هذا فكان على السيوطي أن لا يورد الحديث في \" الجامع الصغير \" لمعارضته لهذا الحديث الثابت، ولفظه عند أبي داود: كانت قيمة الدية على عهد رسول الله ﷺ ثمانمائة دينار: ثمانية آلاف درهم، ودية أهل الكتاب يومئذ النصف من دية المسلمين، وله شاهد من حديث ابن عمر في \" المعجم الأوسط \" (١ / ١٨٨ / ١) .\nوقد خرجته في \" الإرواء \" (٢٢٥١) .\nومن أراد تحقيق القول في هذا الحديث من الناحية الفقهية فليراجع \" سبل السلام \" للصنعاني \"، و\" نيل الأو طار \" للشوكاني.\n<span data-type=\"title\" id=toc-463>٤٥٩ </span>- \" صام نوح ﵊ الدهر إلا يوم الفطر ويوم الأضحى \".\nضعيف.\nأخرجه ابن ماجه (١ / ٥٢٤) من طريق ابن لهيعة عن جعفر بن ربيعة عن أبي فراس أنه سمع عبد الله بن عمر يقول: سمعت رسول الله ﷺ يقول ... فذكره.\nقال البوصيري في \" الزوائد \" (ق ١٠٨ / ٢): هذا إسناد ضعيف لضعف ابن لهيعة قلت: وبقية رجال الإسناد ثقات، وأبو فراس اسمه يزيد بن رباح السهمي المصري قال العجلي في \" الثقات \" (رقم ١٥٧٢ - نسختي):","vol":"1","page":668},{"text":"مصري (الأصل: بصري) تابعي ثقة، وهو من رجال مسلم، وقد خفي هذا على المنذري في \" الترغيب \" (٢ / ٨٢) ثم الهيثمي في \" المجمع \" (٣ / ١٩٥) فقالا: إنه لا يعرف، وبه أعلا الحديث وقد أورداه بزيادة من رواية الطبراني في \" الكبير \"، وإنما علته ابن لهيعة كما سبق، ثم إن الحديث لوصح لم يجز العمل به لأنه من شريعة من قبلنا، وهي ليست شريعة لنا على ما هو الراجح عندنا، ولا سيما وقد ثبت النهى عن صيام الدهر في غير ما حديث عنه ﷺ حتى قال ﷺ في رجل يصوم الدهر: \" وددت أنه لم يطعم الدهر \".\nرواه النسائي (١ / ٣٢٤)، بسند صحيح.\n<span data-type=\"title\" id=toc-464>٤٦٠ </span>- \" أنا أولى من وفى بذمته \" قاله ﷺ حين أمر بقتل مسلم كان قتل رجلا من أهل الذمة.\nمنكر.\nأخرجه ابن أبي شيبة (١١ / ٢٧ / ١) وعبد الرزاق (١٨٥١٤) وأبو داود في المراسيل (٢٠٧ / ٢٥٠) والطحاوي (٢ / ١١١) والدارقطني (ص ٣٤٥) والبيهقي (٨ / ٢٠ - ٢١) من طريق ربيعة بن أبي عبد الرحمن عن عبد الرحمن بن البيلماني أن النبي ﷺ أتي برجل من المسلمين قد قتل معاهدا من أهل الذمة فأمر به فضرب عنقه وقال ... فذكره، وأعله الطحاوي بالإرسال، وقد وصله الدارقطني والبيهقي من طريق عمار بن مطر، أنبأنا إبراهيم بن محمد الأسلمي عن ربيعة بن أبي عبد الرحمن عن ابن البيلماني عن ابن عمر به، وقال الدارقطني:","vol":"1","page":669},{"text":"لم يسنده غير إبراهيم بن أبي يحيى وهو متروك الحديث، والصواب عن ربيعة عن ابن البيلماني مرسل عن النبي ﷺ وابن البيلماني ضعيف لا تقوم به حجة إذا وصل الحديث فكيف بما يرسله؟ .\nوأقره الحافظ في \" الفتح \" (١٢ / ٢٢١)، ونقل البيهقي عن الإمام صالح بن محمد الحافظ أنه قال: هو مرسل منكر.\nقلت: وروى من وجهين آخرين مرسلين:\nالأول: عن يحيى بن سلام عن محمد بن أبي حميد عن محمد بن المنكدر عن النبي ﷺ مثله، أخرجه الطحاوي.\nوهذا مع إرساله ضعيف جدا، يحيى بن سلام ضعفه الدارقطني، ومحمد بن أبي حميد ضعيف جدا، قال البخاري: منكر الحديث، وقال النسائي: ليس بثقة.\nالآخر: عن عبد الله بن يعقوب حدثنا عبد الله بن عبد العزيز بن صالح الحضرمي عنه ﷺ نحوه.\nأخرجه أبو داود في \" المراسيل \" (٢٠٨ / ٢٥١) قال الزيلعي في \" نصب الراية \" (٤ / ٣٣٦)\nوقال ابن القطان في كتابه: وعبد الله بن يعقوب وعبد الله بن عبد العزيز مجهولان ولم أجد لهما ذكرا.","vol":"1","page":670},{"text":"وأقره الزيلعي.\nقلت: فهذه طرق شديدة الضعف لا يتقوى بها الحديث، ويزيده ضعفا أنه معارض للحديث الصحيح وهو قوله ﷺ: لا يقتل مسلم بكافر.\nأخرجه البخاري (١٢ / ٢٢٠) وغيره عن علي ﵁ وهو مخرج في الإرواء (٢٢٠٩)، وبه أخذ جمهو ر الأئمة، وأما الحنفية فأخذوا بالأول على ضعفه ومعارضته للحديث الصحيح! وقد أنصف بعضهم فرجع إلى الحديث الصحيح فروى البيهقي والخطيب في \" الفقيه \" (٢ / ٥٧) عن عبد الواحد بن زياد قال: لقيت زفر فقلت له صرتم حديثا في الناس وضحكة! قال: وما ذلك؟ قال: قلت:\nتقولون في الأشياء كلها: ادرءوا الحدود بالشبهات، وجئتم إلى أعظم الحدود فقلتم: تقام بالشبهات! قال: وما ذلك؟ قلت: قال رسول الله ﷺ: \" لا يقتل مؤمن بكافر \"، فقلتم: يقتل به! قال: فإنى أشهدك الساعة أني قد رجعت عنه، ورواه أبو عبيد بنحوه، وسنده صحيح كما قال الحافظ.\nثم وقفت بعد ذلك على فصل للأستاذ المودودي في \" الحقوق العامة لأهل الذمة \" في كتابه \" نظرية الإسلام وهديه \"، لفت انتباهي فيه مسألتان:\nالأولى: قوله: إن دية الذمى دية المسلم، وقد سبق بيان ما فيه عند الكلام على الحديث (٤٥٨): والأخرى قوله (ص ٣٤١):\nدم الذمي كدم المسلم، فإن قتل مسلم أحدا من أهل الذمة اقتص منه له كما لو قتل مسلما، ثم ذكر هذا الحديث من رواية الدارقطني محتجا به، وقد عرفت من تخريجنا","vol":"1","page":671},{"text":"للحديث أن الدارقطني ﵀ لما خرجه عقبه ببيان ضعفه، فالظاهر أن الأستاذ لم يقف على هذا التضعيف، وإنما رأى بعض فقهاء الحنفية الذين لا معرفة عندهم بالتخريج عزى هذا الحديث إلى الدارقطني ولم يذكر معه تضعيفه، فظن الأستاذ أن الدارقطني سكت عنه، ولولا ذلك لما سكت عنه الأستاذ ولأتبعه بنقل التضعيف كما تقتضيه الأمانة العلمية، ثم إن الأستاذ أتبع الحديث ببعض الآثار عن الخلفاء الثلاثة: عمر وعثمان وعلى ﵃، استدل بها أيضا على قوله المذكور، فرأيت الكلام عليها بما يقتضيه علم الحديث حتى يكون المسلم على بينة من الأمر، أما أثر عمر فخلاصته أن رجلا من بني بكر بن وائل قتل رجلا من أهل الذمة، فأمر عمر بتسليم القاتل إلى أولياء المقتول، فسلم إليهم فقتلوه.\nقلت: فهذا لا يصح إسناده لأنه من رواية إبراهيم وهو النخعي أن رجلا.. هكذا رواه عبد الرزاق في \" مصنفه \" (١٠ / ١٠١ / ١٨٥١٥) مختصرا ورواه البيهقي في \" المعرفة \" بتمامه كما في \" نصب الراية \" للزيلعي (٤ / ٣٣٧)، وإبراهيم لم يدرك زمان عمر وفي إسناد البيهقي أبو حنيفة وقد عرفت ما قيل فيه قبل حديث، على أنه قد جاء موصولا من طريق أخرى فيها زيادة في آخره تفسد الاستدلال به لوصح، وهي: فكتب عمر: أن يودى ولا يقتل.\nرواه الطحاوى (٢ / ١١٢) عن النزال بن سبرة قال: قتل رجل من المسلمين رجلا من الكفار ... \".\nأما أثر عثمان ففيه قصة طويلة، خلاصتها أن أبا لؤلؤة لعنه الله لما قتل عمر ﵁، ذهب ابنه عبيد الله إلى ابنة لأبي لؤلؤة صغيرة تدعي الإسلام، فقتلها","vol":"1","page":672},{"text":"وقتل معها الهرمزان وجفينة وكان نصرانيا، فعل ذلك لظنه أنهم تمالؤوا على قتل أبيه، فلما استخلف عثمان ﵁ استشار المهاجرين على قتله، فكلهم أشاروا عليه بذلك، ثم حال بينه وبين ذلك أن كثر اللغط والاختلاف من جل الناس يقولون لجفينة والهرمزان: أبعدهما الله، لعلكم تريدون أن تتبعوا عمر ابنه! ثم قال عمرو بن العاص لعثمان: يا أمير المؤمنين إن هذا الأمر قد كان قبل أن يكون لك على الناس سلطان، فتفرق الناس عن خطبة عمرو، وانتهى إليه عثمان، وودى الرجلان والجارية.\nأخرجه الطحاوي في \" شرح المعاني \" (٢ / ١١١) عن سعيد بن المسيب، وفي سنده عبد الله بن صالح وفيه ضعف، لكن رواه ابن سعد في \" الطبقات \" (٣ / ١ / ٢٥٦ - ٢٥٨) من طريق أخرى بسند صحيح عن سعيد، وظاهره الإرسال لأنه كان صغيرا لما قتل عمر، كان عمره يومئذ دون التاسعة، ويبعد لمن كان في مثل هذه السن أن يتلقى هذا الخبر عن صاحب القصة مباشرة وهو عبيد الله بن عمر، ثم لا يسنده عنه، فإن كان سمعه منه أو من غيره ممن أدرك القصة من الثقات فالسند صحيح، وإلا فلا، لجهالة الواسطة، اللهم إلا عند من يقول بأن مراسيل سعيد حجة.\nوعلى كل حال فليس في القصة نص على أن المسلم يقتل بالذمي لأن عثمان والمهاجرين الذين أرادوا قتله لم يصرحوا بأن ذلك لقتله جفينة النصراني، كيف وهو قد قتل مسلمين معه: ابنة أبي لؤلؤة، والهرمزان فإنه كان مسلما كما رواه البيهقي، فهو يستحق القتل لقتله إياهما، لا من أجل النصراني والله أعلم.\nوأما أثر علي، فهو نحوأثر عمر، إلا أن فيه:\n\" فجاء أخوه (أي القتيل) فقال: قد عفوت، فقال: لعلهم فزعوك أو هددوك؟ قال:\nلا ... \".","vol":"1","page":673},{"text":"فهذا إسناده ضعيف، ضعفه الزيلعي (٤ / ٣٣٧) وغيره، وأعلوه بأن فيه حسين بن ميمون، قال أبو حاتم: ليس بالقوي في الحديث، وذكره البخاري في \" الضعفاء \"، وفيه أيضا قيس بن الربيع وهو ضعيف.\nعلى أنه بالإضافة إلى ضعف إسناده، فإنه مخالف لحديثه المتقدم \" لا يقتل مسلم بكافر \" ولهذا قال الزيلعي:\nقال الشافعي: فيه دليل على أن عليا لا يروي عن النبي ﷺ شيئا يقول بخلافه \".\nفتبين أن هذه الآثار لا يثبت شيء منها، فلا يجوز الاستدلال بها، هذا لو لم تعارض حديثا مرفوعا؟ فكيف وهي معارضة لحديث علي المذكور؟ ! فهذا يبين لك بوضوح أثر الأحاديث الضعيفة بحيث أنه استبيح بها دماء المسلمين!\nوعورضت بها الأحاديث الصحيحة الثابتة عن سيد المرسلين ﷺ.\n<span data-type=\"title\" id=toc-465>٤٦١ </span>- \" النساء لعب فتخيروا \".\nمنكر.\nرواه الحاكم في تاريخه وعنه الديلمي معلقا (٣ / ١١٠) من طريق ابن لهيعة عن الأحوص بن حكيم عن عمرو بن العاص مرفوعا.\nذكره السيوطي في \" اللآليء \" (٢ / ١٨٩) شاهدا لحديث علي بمعناه قال ابن الجوزي فيه: لا يصح.","vol":"1","page":674},{"text":"قلت: وهذا الشاهد سكت عنه السيوطي كغالب عادته، وهو ضعيف جدا فيه ثلاث علل: ابن لهيعة مشهور بالضعف، والأحوص قال ابن معين وابن المديني: ليس بشيء، ثم إنه منقطع بين الأحوص وعمرو، ولذلك قال ابن عراق (٢ / ٢٢٦) سنده ضعيف، ومما يدل على نكارة الحديث أنه ثبت أن النبي ﷺ قال:\n\" إنما النساء شقائق الرجال \"، وهو مخرج في \" صحيح أبي داود \" (٢٣٤) قلت: فيبعد كل البعد أن يصفهن ﵊ بأنهن \" لعب \".\nوقد روى الحديث بأتم منه وهو ضعيف أيضا، وهو:\n<span data-type=\"title\" id=toc-466>٤٦٢ </span>- \" إنما النساء لعب فمن اتخذ لعبة فليحسنها أو فليستحسنها \".\nضعيف.\nرواه الحارث بن أبي أسامة في \" مسنده \" (ص ١١٦ - زوائده): حدثنا أحمد بن يزيد حدثنا عيسى بن يوسف عن زهير بن محمد عن أبي بكر بن حزم مرفوعا.\nقلت: وهذا إسناد ضعيف، وفيه ثلاث علل:\nالإرسال، فإن أبا بكر وهو ابن محمد بن عمرو بن حزم الأنصاري تابعي مات سنة (١٢٠) .\nوضعف زهير بن محمد الخراساني الشامي.","vol":"1","page":675},{"text":"وأحمد بن يزيد لم أعرفه ويحتمل أنه ابن الورتنيس المصري، فقد ذكر له رواية عن عيسى بن يونس في \" تهذيب الكمال \"، فإن كان هو ففيه ضعف، والله أعلم.\nوهذا الحديث مما فات السيوطي فلم يورده في \" الجامع الكبير \" ولا في \" اللآليء \" وكذلك فات ابن عراق فلم يورده في \" تنزيه الشريعة \" والمناوي في \" الجامع الأزهر \".\n<span data-type=\"title\" id=toc-467>٤٦٣ </span>- \" فيما سقت السماء العشر، وفيما سقي بنضح أو غرب نصف العشر في قليله وكثيره \".\nموضوع بهذه الزيادة: \" في قليله وكثيره \".\nرواه أبو مطيع البلخي عن أبي حنيفة عن أبان بن أبي عياش عن رجل عن رسول الله ﷺ.\nقلت: وهذا موضوع، أبو مطيع البلخي واسمه الحكم بن عبد الله صاحب أبي حنيفة قال أبو حاتم: كان كذابا، وقال الجوزجاني: كان من رؤساء المرجئة ممن يضع الحديث، وضعفه سائر الأئمة، وقد اتهمه الذهبي بوضع حديث يأتي عقب هذا، وأبان بن أبي عياش متهم أيضا وقد مضى له أحاديث.\nوالحديث أورده الزيلعي في \" نصب الراية \" (٢ / ٣٨٥) وقال: قال ابن الجوزي في \" التحقيق \": واحتجت الحنفية بما روى أبو مطيع البلخي عن أبي حنيفة ... قال: وهذا الإسناد لا يساوي شيئا، أما أبو مطيع فقال ابن","vol":"1","page":676},{"text":"معين: ليس بشيء، وقال أحمد لا ينبغي أن يروى عنه، وقال أبو داود: تركوا حديثه، وأما أبان فضعيف جدا، ضعفه شعبة.\nقلت: بل كذبه شعبة كما في الميزان وقد تقدم.\nومما يدل على كذب هذا الحديث أن البخاري أخرجه في \" صحيحه \" من حديث ابن عمر دون قوله: \" في قليله وكثيره \" وكذلك رواه مسلم من حديث جابر والترمذي من حديث أبي هريرة وهو مخرج في \" الإرواء \" (٧٩٩) فهذه الزيادة باطلة ويزيدها بطلانا ما في \" الصحيحين \" وغيرهما عنه ﷺ \" ليس فيما دون خمسة أوسق صدقة \" وهو مخرج في \" الإرواء \" أيضا (٨٠٠) وبهذا الحديث الصحيح أخذ الإمام محمد خلافا لشيخه أبي حنيفة كما صرح به في \" كتاب الآثار \" (ص ٥٢) .\nفهذا أيضا من آثار الأحاديث الضعيفة إيجاب ما لم يوجبه الله على عباده وعلى الرغم من هذا فإننا لا نزال نسمع بعضهم يجهر بمثل هذا الإيجاب أخذا بما تقتضيه المصلحة كما زعموا.\n<span data-type=\"title\" id=toc-468>٤٦٤ </span>- \" الإيمان مثبت في القلب كالجبال الرواسي، وزيادته ونقصه كفر \".\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (٢ / ١٠٣) في ترجمة عثمان بن عبد الله بن عمرو الأموي من روايته عن حماد بن سلمة عن أبي المهزم عن أبي هريرة","vol":"1","page":677},{"text":"قال:\nلما قدم وفد ثقيف على رسول الله ﷺ قال: جئناك نسألك عن الإيمان أيزيد أو ينقص؟ قال ... فذكره.\nقال ابن حبان وتبعه الذهبي: فهذا وضعه أبو مطيع على حماد، فسرقه هذا الشيخ منه، وكان قدم خراسان فحدثهم عن الليث ومالك، وكان يضع عليهم الحديث لا يحل كتب حديثه إلا على سبيل الاعتبار، وأقره الحافظ في \" اللسان \".\nوأبو مطيع هذا هو البلخي صاحب أبي حنيفة سبق ذكره في الحديث الذي قبل هذا.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية الحاكم من طريق أبي مطيع حدثنا حماد بن سلمة به، وقال ابن الجوزي: موضوع أبو مطيع الحكم بن عبد الله كذاب، وكذا أبو مهزم، وسرقه منه عثمان بن عبد الله بن عمرو بن عثمان بن عفان وهو أيضا كذاب وضاع، قال الحاكم: إسناده فيه ظلمات، والحديث باطل، والذي تولى كبره أبو مطيع وسرقه منه عثمان فرواه عن حماد.\nووافقه السيوطي في \" اللآليء \" (١ / ٣٨) .\nقلت: وهذا الحديث مخالف للآيات الكثيرة المصرحة بزيادة الإيمان كقوله تعالى:\n﴿... ليزداد الذين آمنوا إيمانا ...﴾ (الفتح: ٤) فكفى بهذا دليلا على بطلان مثل هذا الحديث وإن قال بمعناه جماعة.","vol":"1","page":678},{"text":"<span data-type=\"title\" id=toc-469>٤٦٥ </span>- \" إن لغة إسماعيل كانت قد درست فأتاني بها جبريل فحفظتها \".\nضعيف.\nأخرجه الحاكم في \" معرفة علوم الحديث \" (ص ١١٦) من طريق علي بن خشرم قال:\nحدثنا علي بن الحسين بن واقد قال: بلغني أن عمر بن الخطاب قال:\nيا رسول الله إنك أفصحنا ولم تخرج من بين أظهرنا؟ فقال له رسول الله ﷺ ... فذكره.\nقلت: وعلته الانقطاع بين علي بن الحسين وعمر، وقد وصله الحاكم وكذا الغطريف في جزء له (ورقة ٤ وجه ٢ من مجموع ٥٤ في ظاهرية دمشق) من طريق حامد (وفي جزء الغطريف: حماد) بن أبي حمزة السكري قال حدثنا علي بن الحسين بن واقد قال حدثنا أبي عن عبد الله بن بريدة عن أبيه عن عمر بن الخطاب به.\nقلت: وحامد هذا أو حماد لم أجد له ترجمة، ووالده أبو حمزة السكري مشهور ثقة واسمه محمد بن ميمون ولم يذكروا في الرواة عنه ابنه هذا فالله أعلم.\nوقد أعله الحاكم بالرواية الأولى وهي أصح لأن علي بن خشرم ثقة معروف احتج به مسلم.\nوالحديث عزاه السيوطي في \" الجامع الصغير \" للغطريف وابن عساكر، ولم يتكلم عليه الشارح المناوي بشيء وكأنه لم يقف على إسناده.\nثم رأيته قال في شرحه الآخر \" التيسير \" قال ابن عساكر: غريب معلول.","vol":"1","page":679},{"text":"<span data-type=\"title\" id=toc-470>٤٦٦ </span>- \" علماء أمتي كأنبياء بني إسرائيل \".\nلا أصل له.\nباتفاق العلماء، وهو مما يستدل به القاديانية الضالة على بقاء النبوة بعده ﷺ، ولوصح لكان","vol":"1","page":679},{"text":"حجة عليهم كما يظهر بقليل من التأمل.\n<span data-type=\"title\" id=toc-471>٤٦٧ </span>- \" من صلى بين المغرب والعشاء عشرين ركعة بنى الله له بيتا في الجنة \".\nموضوع.\nأخرجه ابن ماجه (١ / ٤١٤) وابن شاهين في \" الترغيب والترهيب \" (ق ١٧٢ / ١ و٢٧٧ - ٢٧٨) من طريق يعقوب بن الوليد المديني عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nقال البوصيري: في \" الزوائد \" (ق ٨٥ / ١): في إسناده يعقوب بن الوليد اتفقوا على ضعفه، وقال فيه الإمام أحمد: من الكذابين الكبار، وكان يضع الحديث.\nقلت: وقد كذبه أيضا ابن معين وأبو حاتم، ومع هذا فقد أورد حديثه هذا السيوطي في \" الجامع الصغير \".\nواعلم أن كل ما جاء من الأحاديث في الحض على ركعات معينة بين المغرب والعشاء لا يصح وبعضه أشد ضعفا من بعض، وإنما صحت الصلاة في هذا الوقت من فعله ﷺ دون تعيين عدد، وأما من قوله ﷺ فكل ما روي عنه واه لا يجوز العمل به، ومن هذا القبيل:","vol":"1","page":680},{"text":"<span data-type=\"title\" id=toc-472>٤٦٨ </span>- \" من صلى ست ركعات بعد المغرب قبل أن يتكلم غفر له بها ذنوب خمسين سنة \".\nضعيف جدا.\nأخرجه ابن نصر في \" قيام الليل \" (ص ٣٣) من طريق محمد بن غزوان الدمشقي حدثنا عمر بن محمد عن سالم بن عبد الله عن أبيه مرفوعا.","vol":"1","page":680},{"text":"وذكره ابن أبي حاتم في \" العلل \" (١ / ٧٨) من هذا الوجه ثم قال: قال أبو زرعة: اضربوا على هذا الحديث فإنه شبه موضوع، ومحمد بن غزوان الدمشقي منكر الحديث.\n<span data-type=\"title\" id=toc-473>٤٦٩ </span>- \" من صلى بعد المغرب ست ركعات لم يتكلم فيما بينهن بسوء عدلن له بعبادة ثنتي عشرة سنة \".\nضعيف جدا.\nأخرجه الترمذي (٢ / ٢٩٩) وابن ماجه (١ / ٣٥٥، ٤١٥) وابن نصر (ص ٣٣) وابن شاهين في \" الترغيب \" (٢٧٢ / ٢) والمخلص في \" الفوائد المنتقاة \" (٨ / ٣٤ / ١) والعسكري في \" مسند أبي هريرة \" (٧١ / ١) وابن سمعون الواعظ في \" الأمالي \" (١ / ٦١ / ٢) من طريق عمر بن أبي خثعم عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا، وقال الترمذي: حديث غريب لا نعرفه إلا عن عمر بن أبي خثعم، وسمعت محمد بن إسماعيل (يعني البخاري) يقول: عمر بن عبد الله بن أبي خثعم منكر الحديث، وضعفه جدا، وقال الذهبي في ترجمته: له حديثان منكران هذا أحدهما.","vol":"1","page":681},{"text":"<span data-type=\"title\" id=toc-474>٤٧٠ </span>- \" الوضوء من كل دم سائل \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (ص ١٥٧) من طريق بقية عن يزيد بن خالد عن يزيد بن محمد عن عمر بن عبد العزيز قال: قال تميم الداري: قال رسول الله ﷺ، وأعله الدارقطني بقوله:","vol":"1","page":681},{"text":"عمر بن عبد العزيز لم يسمع من تميم الداري، ولا رآه، واليزيدان مجهولان، وأقره الزيلعي في \" نصب الراية \" (١ / ٣٧) .\nقلت: وبقية مدلس وقد عنعنه كما ترى، فهذه علة أخرى.\nوقال عبد الحق في \" الأحكام الكبرى \" (ق ١٣ / ٢): وهذا منقطع الإسناد ضعيفه والحديث رواه ابن عدي في ترجمة أحمد بن الفرج عن بقية حدثنا شعبة بسنده عن زيد بن ثابت مرفوعا، قال الزيلعي: قال ابن عدي: هذا حديث لا نعرفه إلا من حديث أحمد هذا، وهو ممن لا يحتج بحديثه لكنه يكتب، فإن الناس مع ضعفه قد احتملوا حديثه، انتهى.\nوقال ابن أبي حاتم في \" كتاب العلل \": أحمد بن الفرج كتبنا عنه ومحله عندنا الصدق.\nقلت: أحمد بن الفرج هذا حمصي ويلقب بـ \" الحجاري \" وقد ضعفه جدا محمد بن عوف وهو حمصي أيضا فهو أدرى به من غيره، فقال فيه: كذاب، وليس عنده في حديث بقية أصل، هو فيها أكذب خلق الله، إنما هي أحاديث وقعت له في ظهر قرطاس كتاب صاحب حديث في أولها مكتوب: حدثنا يزيد بن عبد ربه قال: حدثنا بقية ... ثم اتهمه بشرب الخمر في كلام له رواه الخطيب (٤ / ٣٤١) قال في آخره: فأشهد عليه بالله أنه كذاب، وكذلك كذبه غيره من العارفين به فسقط حديثه جملة ولم يجز أن يستشهد به فكيف يحتج به؟!\nثم رجعت إلى ابن عدي في \" الكامل \" فرأيته يقول (ق ٤٤ / ١) بعد أن ساق الحديث:","vol":"1","page":682},{"text":"ولبقية عن شعبة كتاب، وفيه غرائب، وتلك الغرائب ينفرد بها بقية عنه وهي محتملة، وهذا عن شعبة باطل.\nوالحق أنه لا يصح حديث في إيجاب الوضوء من خروج الدم، والأصل البراءة، كما قرره الشوكاني وغيره، ولهذا كان مذهب أهل الحجاز أن ليس في الدم وضوء، وهو مذهب الفقهاء السبعة من أهل المدينة وسلفهم في ذلك بعض الصحابة، فروى ابن أبي شيبة في \" المصنف \" (١ / ٩٢) والبيهقي (١ / ١٤١) بسند صحيح: \" أن ابن عمر عصر بثرة في وجهه فخرج شيء من دم فحكه بين أصبعيه ثم صلى ولم يتوضأ \" ثم روى ابن أبي شيبة نحوه عن أبي هريرة.\nوقد صح عن عبد الله بن أبي أوفى ﵁ أنه بزق دما في صلاته ثم مضى فيها، (راجع صحيح البخاري مع فتح البارى ج ١ ص ٢٢٢ - ٢٢٤) وتعليقي على \" مختصر البخاري \" (١ / ٥٧) .\n<span data-type=\"title\" id=toc-475>٤٧١ </span>- \" أبى الله أن يجعل للبلاء سلطانا على بدن عبده المؤمن \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (١ / ٧٩ -٨٠) من طريق القاسم بن إبراهيم بن أحمد الملطي عن أبي أمية المبارك بن عبد الله عن مالك عن ابن شهاب عن أنس مرفوعا وأورده السيوطي في \" الجامع الصغير \" من رواية الديلمي عن أنس فقال شارحه المناوي: وفيه القاسم بن إبراهيم الملطي كذاب لا يطاق\nقال في \" اللسان \": له","vol":"1","page":683},{"text":"عجائب من الأباطيل.\nقلت: فكيف أورد السيوطي حديثه في \" الجامع \" وقد ادعى أنه صانه عما تفرد به كذاب أو وضاع؟ ولا سيما وهذا الحديث ظاهر البطلان، فقد ثبت عنه ﷺ أنه قال: \" أشد الناس بلاء الأنبياء ثم الأمثل فالأمثل، والمؤمن يبتلى على قدر دينه \".\nومن الغريب أن السيوطي نفسه قد حكم عليه بالوضع، إذ أورده في \" ذيل الموضوعات \" (ص ١٨٩) من رواية الديلمي نفسه وقال السيوطي: قال الخطيب: الملطي كذاب يضع الحديث روى عن أبي أمية عن مالك عجائب من الأباطيل، وقال غيره: أبو أمية المبارك أحد المجهولين.\nقلت: وهو مع ذلك مجسم ضال، فانظر التعليق على الحديث الآتي برقم (٤٧٦) .\n<span data-type=\"title\" id=toc-476>٤٧٢ </span>- \" الدين شين الدين \".\nموضوع.\nرواه القضاعي في \" مسند الشهاب \" (٤ / ١) عن عبد الله بن شبيب قال أخبرنا سعيد بن منصور قال أخبرنا إسماعيل بن عياش عن صفوان بن عمرو عن عبد الرحمن بن مالك بن يخامر عن أبيه عن معاذ بن جبل مرفوعا.\nقلت: ابن شبيب هذا اتهمه ابن خراش بأنه يسرق الأحاديث الموضوعة عن الكذابين، وأنا لا أشك أن هذا الحديث منها، فقد صح أن النبي ﷺ وزوجه وغيرهما استدانوا غير مرة، فهل شانهم ذلك؟\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية أبي نعيم في \" المعرفة \" عن مالك بن يخامر والقضاعي عن معاذ.","vol":"1","page":684},{"text":"فتعقبه المناوي بأن الأول مرسل، وفيه عبد الله بن شبيب الربعي، قال في \" الميزان \": أخباري علامة، لكنه واه، وقال الحاكم: ذاهب الحديث، وبالغ فضلك فقال: يحل ضرب عنقه، وقال ابن حبان: يقلب الأخبار، ثم ساق له هذا الخبر، قال المناوي: وفي إسناد القضاعي إسماعيل بن عياش أورده الذهبي في \" الضعفاء \" وقال: مختلف فيه وليس بالقوي.\nقلت: هذا يوهم أن ابن شبيب ليس في مسند القضاعي وليس كذلك فتنبه.\nثم رأيت الإمام أحمد رواه في \" الزهد \" (١٣ / ١١ / ١) من طريق سريج بن يونس قال حدثنا ابن عياش به إلا أنه أوقفه على معاذ، وسنده صحيح، فثبت أن رفعه باطل، تفرد برفعه عبد الله بن شبيب وهو متهم.\nنعم قد تابعه أبو قتادة فرواه عن صفوان بن عمرو به لكنه لم يذكر معاذا في سنده فقد أرسله، رواه ابن منده في \" المعرفة \" (٢ / ١٥٧ / ٢) والديلمي في \" مسنده \" (٢ / ١٥١) من طريق أبي نعيم لكنه رواه عن أبي الشيخ معلقا حدثنا عبد الله بن محمد حدثنا سلمة حدثنا أبو اليمان حدثنا صفوان بن عمرو به موصولا مثل رواية ابن شبيب إلا أنه لم يذكر لفظه وسلمة الظاهر أنه ابن شبيب النيسابوري الثقة وعبد الله بن محمد هو أبو مسعود العسكري ترجمه أبو الشيخ في \" طبقاته \" (٤٠٧ / ٥٦٦) وأبو نعيم في \" أخباره \" (٢ / ٧٣ - ٧٤) ولم يذكر فيه جرحا ولا","vol":"1","page":685},{"text":"تعديلا فالظاهر أنه هو علة هذه المتابعة والله أعلم.\nفلا تفيده هذه المتابعة مع المخالفة، ولا سيما والمتابع أبو قتادة واسمه عبد الله بن واقد متروك كما قال الحافظ في \" التقريب \"، فالتهمة محصورة فيه وفي ابن شبيب، وأما إسماعيل بن عياش فهو بريء منها، وهو ثقة في روايته عن\nالشاميين وهذه منها، وقد رواه عنه ابن يونس موقوفا كما سبق وهو الصواب.\nومثل هذا الحديث في البطلان الحديث الآتي:\n<span data-type=\"title\" id=toc-477>٤٧٣ </span>- \" الدين راية الله في الأرض، فإذا أراد الله أن يذل عبدا وضعه في عنقه \".\nموضوع.\nأخرجه أبو بكر الشافعي في \" الفوائد المنتقاة \" (١٣ / ٩٣ / ٢) والحاكم (٢ / ٢٤) والديلمي (٢ / ١٥٠) من طريق بشر بن عبيد الدارسي حدثنا حماد بن سلمة عن أيوب عن نافع عن ابن عمر مرفوعا، وقال: صحيح على شرط مسلم، قلت: وهذا خطأ فاحش، لأن بشرا هذا ليس من رجال مسلم، ولا أخرج له أحد الستة، ثم هو\nمتهم، ولذلك تعقبه المنذري في \" الترغيب \" (٣ / ٣٢) والذهبي في \" التلخيص \" فقالا: بل فيه بشر بن عبيد الدارسي واه قال المناوي: فالصحة من أين؟ قال فيه ابن عدي: منكر الحديث عن الأئمة، بين الضعف جدا، وقد ساق له الذهبي في \" الميزان \" أحاديث ثم قال: إنها غير صحيحة، والله المستعان.","vol":"1","page":686},{"text":"ثم ساق له آخر وقال: إنه موضوع.\nولست أشك في أن هذا الحديث موضوع لما ذكرته في الحديث الذي قبله، ومثله:\n<span data-type=\"title\" id=toc-478>٤٧٤ </span>- \" الدين ينقص من الدين والحسب \".\nموضوع.\nأخرجه الديلمي (٢ / ١٥٢) من طريق أبي الشيخ بسنده عن الحكم بن عبد الله الأيلي عن القاسم عن عائشة مرفوعا وعزاه في \" الجامع \" للديلمي وتعقبه شارحه المناوي بقوله:\nوفيه الحكم بن عبد الله الأيلي، قال الذهبي في \" الضعفاء \": متروك متهم بالوضع، ورواه عنها أيضا أبو الشيخ، ومن طريقه وعنه أورده الديلمي مصرحا، فلوعزاه للأصل لكان أولى.","vol":"1","page":687},{"text":"<span data-type=\"title\" id=toc-479>٤٧٥ </span>- \" السلطان ظل الله في أرضه من نصحه هدى، ومن غشه ضل \".\nموضوع.\nأخرجه أبو نعيم في كتاب \" فضيلة العادلين \" (ورقه ٢٢٦ وجه ١ من مجموع ٦٠ - ظاهرية دمشق) من طريق يحيى بن ميمون، حدثنا حماد بن سلمة عن سهيل عن أبيه عن أبي هريرة مرفوعا، ومن طريق داود بن المحبر قال حدثنا عقبة بن عبد الله عن قتادة عن أنس مرفوعا نحوه.\nقلت: وهذان إسنادان موضوعان، في الأول يحيى بن ميمون وهو ابن عطاء البصري، قال الدارقطني وغيره:","vol":"1","page":687},{"text":"متروك، وقال الفلاس وغيره: كان كذابا.\nوفي الآخر: داود بن المحبر، وهو متهم أيضا وقد تقدم، ومن طريقه رواه العقيلي في \" الضعفاء \" (٣٥٨) وقال: عقبة مجهول بالنقل، وحديثه منكر غير محفوظ، ولا يعرف إلا به، ولا يتابعه إلا نحوه في الضعف.\nوذكره في \" الجامع الصغير \" من رواية البيهقي في \" الشعب \" عن أنس وتعقبه المناوي بقوله: وفيه محمد بن يونس القرشي وهو الكديمي الحافظ، اتهمه ابن عدي بوضع الحديث، وقال ابن حبان: كان يضع على الثقات، قال الذهبي في \" الضعفاء \" عقبه: قلت: انكشف عندي حاله.\nقلت: ومن طريقه أخرجه أبو سعد عبد الرحمن بن حمدان في جزء من \" أماليه \" (١٥١ / ٢) قال: أخبرنا يعقوب بن إسحاق الحضرمي أخبرنا عقبة بن عبد الله الرفاعي أخبرنا قتادة عن أنس وكذلك هو في \" الشعب \" (٦ / ١٩ / ٧٣٧٦) موقوف.\n<span data-type=\"title\" id=toc-480>٤٧٦ </span>- \" من قرأ ربع القرآن فقد أوتي ربع النبوة، ومن قرأ ثلث القرآن فقد أوتي ثلث النبوة، ومن قرأ ثلثي القرآن فقد أوتي ثلثي النبوة، ومن قرأ القرآن فقد أوتي النبوة \".\nموضوع.\nرواه أبو بكر الآجري في \" آداب حملة القرآن \" (ورقة ١٣٥ من مجموع ٦٦ - ظاهرية دمشق) من طريق مسلمة بن علي عن زيد بن واقد عن مكحول عن أبي أمامة الباهلي مرفوعا.","vol":"1","page":688},{"text":"قلت: مسلمة بن علي متهم وقد سبق مرارا.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٥٢) دون جملة الربع وقال: لا يصح، بشر (يعني بن نمير) متروك، وقال يحيى بن سعيد: كذاب.\nوتعقبه السيوطي في \" اللآليء \" (١ / ٣٤٣) بما لا طائل تحته كعادته! فقال:\nأخرجه ابن الأنباري في كتاب \" الوقف والابتداء \" والبيهقي في \" شعب الإيمان \" وبشر من رجال ابن ماجه.\nقلت: فكان ماذا؟ وابن ماجه معروف بتخريجه للكذابين، وقد مضى قريبا حديث أخرجه ابن ماجه من طريق رجل قال فيه الإمام أحمد: كان من الكذابين الكبار، ثم ساق له السيوطي شاهدا من حديث ابن عمر، وفيه قاسم بن إبراهيم الملطي قال السيوطي: ليس بثقة.\nقلت: فما الفائدة من سياق حديثه إذن؟ وقد قال فيه الدارقطني: كذاب، وقال الذهبي: أتى بطامة لا تطاق، ثم ساق له حديثا مرفوعا فيه أن النبي ﷺ رآى ربه ليلة الإسراء، وأنه رأى منه كل شيء حتى التاج قاتله الله ما أجرأه على الله، ثم قال الذهبي: \" وأطم منه. . . \"","vol":"1","page":689},{"text":"فذكر هذا الحديث ثم قال: وهذا باطل وضلال كالذي قبله.\nقلت: ومن هذا وأمثاله يتبين لك الفرق بين الذهبي والسيوطي.\nثم ذكر السيوطي شاهدا آخر من طريق تمام بن نجيح عن الحسن مرفوعا وقد سكت عليه السيوطي وهذا من مساوئه، فإنه مع إرساله فيه تمام، قال ابن حبان: روى أشياء موضوعة عن الثقات كأنه المتعمد لها.\n<span data-type=\"title\" id=toc-481>٤٧٧ </span>- \" كثرة الحج والعمرة تمنع العيلة \".\nموضوع.\nرواه المحاملي في الجزء السادس من \" الأمالي \" (وجه ١ ورقة ٢٧٨ من المجموع ٦٣ - ظاهرية دمشق) قال: حدثنا عبد الله بن شبيب، قال: حدثني أبو بكر أبي شيبة قال: حدثني فليح بن سليمان عن خالد بن إياس عن مساور بن عبد الرحمن عن أبي سلمة بن عبد الرحمن عن أم سلمة مرفوعا.\nقلت: عبد الله بن شبيب متهم كما تقدم قريبا، وخالد بن إياس كذلك، قال ابن حبان (١ / ٢٧٩): يروي الموضوعات عن الثقات حتى يسبق إلى القلب أنه الواضع لها، لا يكتب حديثه إلا على جهة التعجب، وقال الحاكم: روى عن ابن المنكدر وهشام بن عروة والمقبري أحاديث موضوعة، وكذا قال أبو سعيد النقاش، وضعفه سائر الأئمة.","vol":"1","page":690},{"text":"إذا عرفت هذا فقد أخطأ السيوطي حين أورد الحديث في \" الجامع الصغير \" من هذا الوجه، وتعقبه المناوي بنحوما ذكرنا.\n<span data-type=\"title\" id=toc-482><span data-type=\"title\" id=toc-483>٤٧٨ </span></span>- \" لا يركب البحر إلا حاج أو معتمر أو غاز في سبيل الله، فإن تحت البحر نارا وتحت النار بحرا \".\nمنكر.\nأخرجه أبو داود (١ / ٣٨٩) والخطيب في \" التلخيص \" (٧٨ / ١) وعنه البيهقي (٤ / ٣٣٤) من طريق بشر أبي عبد الله عن بشير بن مسلم عن عبد الله بن عمرو مرفوعا، وقال الخطيب: قال أحمد: حديث غريب.\nقلت: وهذا سند ضعيف فيه جهالة واضطراب.\nأما الجهالة فقال الحافظ في ترجمة بشر وبشير من التقريب: مجهولان، ونحوه في \" الميزان \" نعم تابعه مطرف بن طريف عن بشير بن مسلم عند البخاري في \" التاريخ \" (١ / ٢ / ١٠٤) وأبي عثمان النجيرمي في \" الفوائد \" (٢ / ٥ / ١) لكنه لم يسلم من جهالة بشير ولذلك قال البخاري عقبه: ولم يصح حديثه.\nوأما الاضطراب فقد بينه المنذري في \" مختصر السنن \" (٣ / ٣٥٩) فقال: في الحديث اضطراب، روي عن بشير هكذا، وروي عنه أنه بلغه عن عبد الله بن عمرو، وروى عنه عن رجل عن عبد الله بن عمرو، وقيل غير ذلك، وذكره البخاري في \" تاريخه \"، وذكر له هذا الحديث، وذكر اضطرابه وقال:","vol":"1","page":691},{"text":"لم يصح حديثه، وقال الخطابي: وقد ضعفوا إسناد هذا الحديث.\nقلت: وقال ابن الملقن في \" الخلاصة \" (٧٣ / ١): وهو ضعيف باتفاق الأئمة، قال البخاري: ليس بصحيح، وقال أحمد: غريب، وقال أبو داود: رواته مجهولون، وقال الخطابي: ضعفوا إسناده، وقال صاحب \" الإمام \": اختلف في إسناده، وقال عبد الحق (٢٠٧ / ٢): قال أبو داود: هذا حديث ضعيف جدا، بشر أبو عبد الله وبشير مجهولان.\nولا يقويه أنه روى الشطر الأول منه من حديث أبي بكر بلفظ:\n<span data-type=\"title\" id=toc-484>٤٧٩ </span>- \" لا يركب البحر إلا غاز أو حاج أو معتمر \".\nمنكر\nأخرجه الحارث بن أبي أسامة (ص ٩٠ من زوائده) حدثنا الخليل بن زكريا، حدثنا حبيب بن الشهيد، عن الحسن بن أبي الحسن عنه مرفوعا.\nقلت: فهذا لا يقوي الحديث الذي قبله، لأن إسناده ضعيف جدا من أجل الخليل هذا قال ابن السكن: حدث عن ابن عون وحبيب بن الشهيد أحاديث مناكير لم يروها غيره وقال العقيلي: يحدث عن الثقات بالبواطل، وقال الحافظ في \" التقريب \": إنه متروك.\nقلت: ولا يخفى ما في هذا الحديث من المنع من ركوب البحر في سبيل طلب العلم والتجارة ونحوذلك من المصالح التي لا يعقل أن يصد الشارع الحكيم","vol":"1","page":692},{"text":"الناس عن تحصيلها بسبب مظنون ألا وهو الغرق في البحر، كيف والله تعالى يمتن على عباده بأنه خلق لهم السفن وسهل لهم ركوب البحر بها.. فقال: ﴿وآية لهم أنا حملنا ذريتهم في الفلك المشحون وخلقنا لهم من مثله ما يركبون﴾ (يس: ٤١، ٤٢) أي السفن على القول الصحيح الذي رجحه القرطبى وابن كثير وابن القيم وغيرهم.\nففي هذا دليل على ضعف هذا الحديث وكونه منكرا، والله أعلم.\nويؤيد هذا قوله ﷺ: \" المائد في البحر الذي يصيبه القيء له أجر شهيد الغرق والغرق له أجر شهيدين \"، رواه أبو داود والبيهقي عن أم حرام ﵂ بسند حسن وهو مخرج في \" الإرواء (١١٤٩) .\nففيه حض على ركوب البحر حضا مطلقا غير مقيد بغزوونحوه، وفيه دليل على أن الحج لا يسقط بكون البحر بينه وبين مكة، وهو مذهب الحنابلة وأحد قولي الشافعي، وقال في قوله الآخر: يسقط، واحتج له بعضهم بهذا الحديث المنكر كما في \" التحقيق \" لابن الجوزي (٢ / ٧٣ - ٧٤) وذلك من آثار الأحاديث الضعيفة!\n<span data-type=\"title\" id=toc-485>٤٨٠ </span>- \" من صام يوم الأربعاء والخميس كتب له براءة من النار \".\nضعيف.\nرواه أبو يعلى عن ابن عباس مرفوعا، وضعفه المنذري في \" الترغيب \" (٢ / ٨٦)، وبين السبب الهيثمي فقال (٣ / ١٩٨):","vol":"1","page":693},{"text":"وفيه أبو بكر بن أبي مريم، هو ضعيف ثم وقفت على إسناده فوجدت فيه ثلاث علل أخرى: ضعف راوأخر وعنعنة بقية واضطراب ابن أبي مريم في إسناده وتفصيل ذلك سيأتي برقم (٥٠٢١) .\n<span data-type=\"title\" id=toc-486>٤٨١ </span>- \" أكل الشمر أمان من القولنج \".\nموضوع.\nرواه أبو نعيم الأصبهاني في \" الطب \" (ق ١٣٩ / ١) من طريق أبي نصر أحمد بن محمد، حدثنا موسى بن إبراهيم عن إبراهيم بن أبي يحيى عن صالح مولى التوأمة عن أبي هريرة مرفوعا.\nقلت: وهذا موضوع وعلته إبراهيم بن أبي يحيى وهو الأسلمي مولاهم أبو إسحاق المدني وهو كذاب، صرح بتكذيبه جماعات من الأئمة، منهم يحيى بن سعيد وابن معين وابن المديني وابن حبان وغيرهم، ومع هذا فقد روى عنه الشافعي واحتج به وقد أنكر ذلك عليه إسحاق بن راهو يه كما رواه ابن أبي حاتم في \" آداب الشافعي \" (ص ١٧٨)، وقد قال ابن أبي حاتم في مكان آخر منه (٢٢٣):\nلم يتبين للشافعي أنه كان يكذب، وقال البزار: كان يضع الحديث، وكان يوضع له مسائل فيضع لها إسنادا وكان قدريا وهو من أستاذي الشافعي، وعز علينا.\nقلت: واللذان دونه لم أعرفهما، وصالح مولى التوأمة ضعيف.","vol":"1","page":694},{"text":"ثم بدا لي أنه يحتمل أن يكون موسى بن إبراهيم هو أبو عمران المروزي فإن يكن هو فهو متهم أيضا.\n<span data-type=\"title\" id=toc-487>٤٨٢ </span>- \" غسل القدمين بالماء البارد بعد الخروج من الحمام أمان من الصداع \".\nموضوع.\nأبو نعيم في \" الطب \" من طريق أبي نصر أحمد بن محمد بإسناد الحديث المذكور قبله، وقد علمت أنه موضوع، وهذا الحديث والذي قبله مما شان به السيوطي كتابه \" الجامع الصغير \"، ولم يتكلم عليها شارحه المناوي بشيء فكأنه لم يقف على إسنادهما.","vol":"1","page":695},{"text":"<span data-type=\"title\" id=toc-488>٤٨٣ </span>- \" إن الله يحب كل قلب حزين \".\nضعيف.\nرواه ابن أبي الدنيا في \" كتاب الهم والحزن \" (ورقة ٢ وجه ١ من مخطوطة الظاهرية ٧٦ مجموع) وابن عدي (٣٧ / ٢) والقضاعي (٨٩ / ٢) وابن عساكر (١٣ / ٢٠٥ / ٢) من طريق أبي بكر بن أبي مريم عن ضمرة بن حبيب عن أبي الدرداء مرفوعا، ومن هذا الوجه أخرجه أبو محمد المخلدي في \" الفوائد \" (٣٠٣ / ٢) والحاكم (٤ / ٤١٥) وأبو نعيم (٦ / ٩٠) من طريق الطبراني وقال الحاكم: صحيح الإسناد، ورده الذهبي بقوله: قلت: مع ضعف أبي بكر، منقطع. يعني بالانقطاع ما بين ضمرة وأبي الدرداء فإن بين وفاتيهما نحو مئة سنة.","vol":"1","page":695},{"text":"وأبو بكر بن أبي مريم ضعيف جدا، ومن هذا تعلم أن قول الهيثمي في \" المجمع \" (١٠ / ٣٠٩ / ٣١٠): رواه البزار والطبراني وإسنادهما حسن.\nغير حسن، لأن مداره عند الطبراني على أبي بكر هذا كما عرفت، وكذلك عند البزار فيما يظهر، وإلا لفرق الهيثمي بين إسناديهما كما هي عادته، وقد ضعف أبا بكر هذا الهيثمي نفسه في حديث آخر تقدم قريبا (٤٨٠) .\nورواه المعافى بن عمران في \" الزهد \" (٢٥٨ / ٢) عن إسماعيل بن عياش عن إسماعيل بن رافع وغيره أنه مكتوب في التوراة أو النبي ﷺ قال: فذكره، وهذا مع التردد في رفعه معضل ضعيف جدا، ثم تبين من كشف الأستار (٤ ٢٤٠ / ٣٦٢٤) أن البزار رواه من طريق عبد الله بن صالح حدثني معاوية بن صالح عن ضمرة بن حبيب به، فليس فيه إلا الانقطاع، لكن ابن صالح فيه ضعف.\n<span data-type=\"title\" id=toc-489>٤٨٤ </span>- \" إن من المثلة أن ينذر الرجل أن يحج ماشيا، فمن نذر أن يحج ماشيا فليهد هديا ويركب \".\nضعيف.\nأخرجه الحاكم (٤ / ٣٠٥) وأحمد (٤ / ٤٢٩) من طريق صالح بن رستم أبي عامر الخزاز حدثني كثير بن شنظير عن الحسن عن عمران بن حصين مرفوعا، وقال الحاكم: صحيح الإسناد، وأقره الذهبي ثم الزيلعي في \" نصب الراية \" (٣ / ٣٠٥) ثم الحافظ العسقلاني في \" الدراية \" (٢٤٢) .","vol":"1","page":696},{"text":"وهذا الذي حملني على إيراده كيلا يغتر بذلك من لا علم عنده، فإن لهذا الإسناد علتين:\nالأولى: ضعف أبي عامر هذا، قال الحافظ في \" التقريب \": صدوق كثير الخطأ.\nوالأخرى عنعنة الحسن وهو البصري، وكان مدلسا، وقد روى أحمد وغيره من طرق عن الحسن عن عمران النهي عن المثلة وليس فيه هذا الذي رواه أبو عامر فدل على ضعفه، وكذلك جاءت أحاديث كثيرة في أمر من نذر الحج ماشيا أن يركب ويهدى هديا، وليس في شيء منها، أن نذر الحج ماشيا من المثلة (راجع نيل الأو طار ٨ / ٢٠٤ - ٢٠٧) .\n<span data-type=\"title\" id=toc-490>٤٨٥ </span>- \" من خاف الله خوف الله منه كل شيء، ومن لم يخف الله خوفه الله من كل شيء \".\nمنكر.\nرواه القضاعي (٣٦ / ٢) عن عامر بن المبارك العلاف قال: أخبرنا سليمان بن عمرو عن إبراهيم بن أبي علقمة عن واثلة بن الأسقع مرفوعا.\nقلت: وهذا سند ضعيف، لم أعرف أحدا من رجاله غير سليمان بن عمرو، وأظنه سليمان بن أبي سليمان واسمه فيروز ويقال: عمرو أبو إسحاق الشيباني مولاهم الكوفي وهو ثقة\nثم تكشفت لي - والحمد لله - علة الحديث، فقد رجعت إلى ترجمة إبراهيم بن أبي عبلة من \" تهذيب الكمال \"، فوجدته قد ذكر في الرواة عنه سليمان بن وهب، فألقي في النفس: العلة سليمان بن عمرو هذا، فرجعت إلى \" اللسان \" فوجدت فيه","vol":"1","page":697},{"text":"ما نصه: سليمان بن وهب النخعي، أخرج أبو الفضل بن طاهر في الكلام على أحاديث الشهاب من طريق يحيى بن عثمان بن صالح عن سليمان بن وهب عن إبراهيم بن أبي عبلة عن خالد بن معدان عن أبي الدرداء ﵁ رفعه: فذكر حديثا ... قال ابن طاهر: سليمان بن وهب هو النخعي، ووهب جده، وهو سليمان بن عمرو\n، وقد تقدم.\nقلت: فتبين لي أن سليمان بن عمرو هذا هو النخعي، وهو كذاب وضاع مشهور بذلك، وقد تقدمت له أحاديث، فراجع \" فهرست الرواة \" في آخر المجلد.\nولعل من التساهل أيضا قول السخاوي في \" المقاصد \" بعد أن ذكره من حديث واثلة والحسين بن علي وابن مسعود: وفي الباب عن علي، وبعضها يقوي بعضا.\nوذلك لأن حديث واثلة وابن مسعود لا يجوز الاستشهاد بها، لشدة ضعفها، وحديث الحسين وعلي لم يذكر من حال إسنادهما ما يمكن أن يقوى أحدهما بالآخر!\nوالحديث ذكره المنذري في \" الترغيب \" (٤ / ١٤١) من رواية أبي الشيخ في \" الثواب \"، ثم قال: ورفعه منكر.\nوكذلك ذكره الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٢٨) وزاد:\nوللعقيلي في \" الضعفاء \" نحوه من حديث أبي هريرة، وكلاهما منكر.\nقالت: فيه تساهل واضح، فإن في إسناد هذا كذابا أيضا، كما سيأتي بيانه برقم (٤٥٤٤) .","vol":"1","page":698},{"text":"<span data-type=\"title\" id=toc-491>٤٨٦ </span>- \" ما من أهل بيت يموت منهم ميت فيتصدقون عنه بعد موته إلا أهداها له جبريل ﵇ على طبق نور، ثم يقف على شفير القبر فيقول: يا صاحب القبر العميق: هذه هدية أهداها إليك أهلك فاقبلها، فيدخل عليه فيفرح بها ويستبشر، ويحزن جيرانه الذين لا يهدى إليهم شيء \".\nموضوع.\nرواه الطبراني في \" المعجم الأوسط \" (١ / ٩٥ / ٢ - من زوائد المعجمين):\nحدثنا محمد بن داود بن أسلم الصدفي، حدثنا الحسن بن داود بن محمد المنكدري، حدثنا محمد بن إسماعيل بن أبي فديك سمعت أبا محمد الشامي يحدث أنه سمع أبا هريرة أنه سمع أنس بن مالك يقول.... فذكره مرفوعا، وقال:\nلا يروي عن أنس إلا بهذا الإسناد، تفرد به محمد بن إسماعيل.\nقلت: وهو صدوق من رجال الشيخين، وإنما آفة الحديث من شيخه أبي محمد الشامي قال الذهبي: روى حديثا عن بعض التابعين منكرا، قال الأزدي: كذاب.\nوكذا في \" اللسان \"، وكأنهما أرادا بالحديث المنكر هذا، وقال الهيثمي في \" المجمع \" (٣ / ١٣٩): رواه الطبراني في الأوسط وفيه أبو محمد الشامي، قال عنه الأزدي: كذاب.","vol":"1","page":699},{"text":"<span data-type=\"title\" id=toc-492>٤٨٧ </span>- \" ما على أحدكم إذا أراد أن يتصدق لله صدقة تطوعا أن يجعلها عن والديه إذا كانا مسلمين فيكون لوالديه أجرها وله مثل أجورهما بعد أن لا ينقص من أجورهما شيء \".\nضعيف.\nرواه ابن سمعون الواعظ في \" الأمالي \" (١ / ٥٤ / ١) ومحمد بن سليمان الربعي في \" جزء من حديثه \" (٢١٢ / ٢) وابن عساكر في \" حديث أبو الفتوح عبد الخلاق (ورقة ٢٣٦ / ١ من مجموع الظاهر ٩٢) من طريق عبد الحميد ابن حبيب، أنبأنا الأوزاعي عن عمرو بن شعيب عن أبيه عن جده مرفوعا.\nوهذا إسناد ضعيف، عبد الحميد بن حبيب هو كاتب الأوزاعي، قال البخاري وغيره: ليس بالقوي، ورواه ابن مخلد في \" المنتقى من أحاديثه \" (٢ / ٨٨ / ١ - ٢)\nعن عباد بن كثير عن عمرو بن شعيب به، وعباد هذا متهم فلا قيمة لمتابعته.\nوقال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٩٣):\nرواه الطبراني في الأوسط بسند ضعيف دون قوله: إذا كانا مسلمين.\nوذكر الهيثمي (٣ / ١٣٩) أن في سند الطبراني خارجة بن مصعب الضبي، قال:\nوهو ضعيف.","vol":"1","page":700},{"text":"<span data-type=\"title\" id=toc-493>٤٨٨ </span>- \" هزوا غرابيلكم بارك الله فيكم \".\nلا أصل له.\nقال شيخ الإسلام ابن تيمية في \" الفتاوى \" (٢ / ١٩٦): وما يروونه عن النبي ﷺ: لما قدم إلى المدينة خرجن بنات النجار بالدفوف،","vol":"1","page":700},{"text":"وهن يقلن\n: طلع البدر علينا * * * من ثنيات الوداع\nإلى آخر الشعر، فقال لهن رسول الله ﷺ هذا الحديث، فمما لا يعرف عنه ﷺ، وضرب الدف في الأفراح صحيح، فقد كان على عهده ﷺ.\n<span data-type=\"title\" id=toc-494>٤٨٩ </span>- \" إذا اشتد كلب الجوع فعليك برغيف وجر من ماء القراح، وقل: على الدنيا وأهلها مني الدمار \".\nموضوع.\nعزاه السيوطي في \" الجامع \" لابن عدي والبيهقي في الشعب عن أبي هريرة وتعقبه الشارح المناوي بقوله: وفيه الحسين بن عبد الغفار، قال الدارقطني: متروك، والذهبي: متهم، وأبو يحيى الوقار، قال الذهبي: كذاب.\nقلت: أبو يحيى هذا اسمه زكريا بن يحيى، قال ابن عدي في ترجمته من الكامل: (١٤٨ / ١)، يضع الحديث، وأخبرني بعض أصحابنا عن صالح جزرة أنه قال: حدثنا أبو يحيى الوقار وكان من الكذابين الكبار، ثم قال ابن عدي:\nوله أحاديث موضوعات كان يتهم الوقار بوضعها، والصالحون قد وسموا بهذا الاسم أن يرووا أحاديث في فضائل الأعمال موضوعة بواطل، ويتهم جماعة منهم بوضعها. وقال في ترجمة الحسين بن عبد الغفار (٩٨):","vol":"1","page":701},{"text":"حدث بأحاديث مناكير.\nوتناقض المناوي ففي \" الفيض \" أعله بما تقدم، وفي \" التيسير \" قال: إسناده ضعيف.\nقلت: وقد وجدت للحديث طريقا أخرى عن أبي هريرة ليس فيها متهم بالوضع، وهو الحديث الآتى عقب هذا، وليس فيه: وقل: \" على الدنيا وأهلها مني الدمار \" وإنما فيه: \" وعلى الدنيا وأهلها الدمار \"، فهذا إخبار، والأول إنشاء وأمر، ولا يخفى الفرق بينهما.\n<span data-type=\"title\" id=toc-495>٤٩٠ </span>- \" يا أبا هريرة إذا اشتد الجوع فعليك برغيف وكوز من ماء، وعلى الدنيا وأهلها الدمار \".\nضعيف.\nأخرجه ابن بشران في \" الأمالي \" (ورقة ١٤ / ١ - من مجموع الظاهرية ٨٢) وأبو بكر بن السني في \" كتاب القناعة \" (ورقة ٢٣٧ / ١) من طريق كثير بن واقد، (وقال أبو بكر: عيسى بن واقد البصري) عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nوكثير بن واقد، أو عيسى بن واقد، لم أجد من ذكره، ورواه الديلمي (٤ / ٢٦٦) عنه فسماه عيسى بن موسى ولم أعرفه أيضا وقد تابعه الماضي بن محمد عن محمد بن عمرو به إلا أنه قال: \" على الدنيا وأهلها مني الدمار \" أي باللفظ الذي قبله أخرجه ابن السني وابن عدي في ترجمة الماضي هذا (٦ / ٢٠٤٢٥) وقال:","vol":"1","page":702},{"text":"مصري منكر الحديث وعامة ما يرويه لا يتابع عليه ولا أعلم روى عنه غير ابن وهب وقال ابن أبي حاتم (٤ / ١ / ٤٤٢) عن أبيه: لا أعرفه والحديث الذي رواه باطل وهو منكر الحديث كما قال ابن عدي، وقد روي الحديث بإسناد موضوع وبلفظ مغاير لهذا بعض الشيء، وهو الذي قبله.\n<span data-type=\"title\" id=toc-496>٤٩١ </span>- \" نهى عن بيع وشرط \".\nضعيف جدا.\nقال شيخ الإسلام ابن تيمية في \" الفتاوى \" (١٨ / ٦٣) حديث باطل ليس في شيء من كتب المسلمين وإنما يروى في حكاية منقطعة، وقال فيها أيضا (٢٩ / ١٣٢)، وفي (٣ / ٣٢٦): يروى في حكاية عن أبي حنيفة وابن أبي سلمة وشريك، ذكره جماعة من المصنفين في الفقه، ولا يوجد في شيء من دواوين الحديث، وقد أنكره أحمد وغيره من العلماء، ذكروا أنه لا يعرف، وأن الأحاديث الصحيحة تعارضه، وأجمع العلماء المعروفون من غير خلاف أعلمه أن اشتراط صفة في المبيع ونحوه كاشتراط كون العبد كاتبا أو صانعا، أو اشتراط طول الثوب أو قدر الأرض ونحو ذلك، شرط صحيح.\nقلت وقد أشكل هذا على بعض الطلبة في المدينة المنورة فذكر ما أخرجه","vol":"1","page":703},{"text":"الحاكم في \" علوم الحديث \" (ص ١٢٨) بأسانيد له عن عبد الله بن أيوب بن زاذان الضرير قال: حدثنا محمد بن سليمان الذهلي قال: حدثنا عبد الوارث بن سعيد قال:\nقدمت مكة، فوجدت بها أبا حنيفة، وابن أبي ليلى، وابن شبرمة فسألت أبا حنيفة فقلت: ما تقول في رجل باع بيعا وشرط شرطا؟ قال: البيع باطل والشرط باطل.\nثم أتيت ابن أبي ليلى، فسألته؟ فقال: البيع جائر، والشرط جائز فقلت: يا سبحان الله ثلاثة من فقهاء العراق اختلفتم علي في مسألة واحدة فأتيت أبا حنيفة فأخبرته، فقال: ما أدري ما قالا، حدثني عمرو بن شعيب عن أبيه عن جده أن النبي ﷺ نهى عن بيع وشرط، البيع باطل والشرط باطل.\nثم أتيت ابن أبي ليلى، فأخبرته، فقال: ما أدري ما قالا، حدثني هشام بن عروة عن أبيه عن عائشة قالت: أمرني رسول الله ﷺ أن أشتري بريرة فأعتقها. البيع جائز، والشرط باطل. ثم أتيت ابن شبرمة، فأخبرته، فقال:\nما أدري ما قالا، حدثني مسعر بن كدام عن محارب بن دثار عن جابر قال: بعت من النبي ﷺ ناقة، وشرط لي حملانها إلى المدينة.\nالبيع جائز والشرط جائز.\nأقول: ولا إشكال في هذا، لأن السند مداره على ابن زاذان، وهو شديد الضعف، لقول الدارقطني فيه: متروك. وشيخه الذهلي، لم أعرفه.","vol":"1","page":704},{"text":"ومن هذا الوجه أخرجه الطبراني في \" الأوسط \" (١ / ٢٦٤ / ٤٥٢١) .\nثم لوصح السند بذلك إلى أبي حنيفة، لم يصح حديثه، لما هو معروف من حال أبي حنيفة ﵀ في الحديث، كما سبق بيانه (ص ٥٣٦، ٦٢٥) ولذلك استغرب حديثه هذا الحافظ ابن حجر في \" بلوغ المرام \" (٣ / ٢٠ - بشرحه سبل السلام)\nوعزاه للطبراني أيضا في \" الأوسط \" واستغربه النووي أيضا وحق لهم ذلك، فالحديث محفوظ من طرق عن عمرو بن شعيب عن أبيه عن جده بلفظ:\n\" نهى رسول الله ﷺ عن شرطين في بيع.... \".\nأخرجه أصحاب السنن، والطحاوي، وغيرهم، وهو مخرج في \" الإرواء \" (١٣٠٥) .\nفهذا هو أصل الحديث، وهم أبو حنيفة ﵀ في روايته إن كان محفوظا عنه،\nوالله أعلم.\n<span data-type=\"title\" id=toc-497>٤٩٢ </span>- \" سلوا الله ﷿ من فضله، فإن الله يحب أن يسأل، وأفضل العبادة انتظار الفرج \".\nضعيف جدا.\nرواه الترمذي (٤ / ٢٧٩) وابن أبي الدنيا في \" القناعة والتعفف \" (ج ١ ورقة ١٠٦ / ١ من مجموع الظاهرية ٩٠) وعبد الغني المقدسي في \" الترغيب في الدعاء \" (٨٩ / ٢) من طريق حماد بن واقد قال: سمعت إسرائيل بن يونس عن أبي إسحاق الهمداني عن أبي الأحوص عن ابن مسعود مرفوعا، وقال الترمذي:\nهكذا روى حماد بن واقد هذا الحديث، وحماد ليس بالحافظ، وروى أبو نعيم هذا الحديث عن إسرائيل عن حكيم بن جبير عن رجل عن النبي ﷺ، وحديث أبي نعيم أشبه أن يكون أصح.","vol":"1","page":705},{"text":"قلت: وحكيم بن جبير أشد ضعفا من ابن واقد فقد اتهمه الجوزجاني بالكذب وإذا كان الأصح أن الحديث حديثه فهو حديث ضعيف جدا.\nوالشطر الأخير من الحديث رواه البزار والبيهقي في \" الشعب \" والقضاعي من حديث أنس، وقال الهيثمي في \" المجمع \" (١٨ / ١٤٧) بعد أن عزاه للأول:\nوفيه من لم أعرفه.\nقلت: وهذا إعلال قاصر، فإن فيه عنعنة بقية، وسليمان بن سلمة (الأصل: شرحبيل) وهو الخبائري، وهو كذاب، ومن طريقه أخرجه القضاعي (١٢٨٣) وغيره، وسيأتي تخريجه مبسطا في \" المجلد الرابع \" رقم (١٥٧٢)، فراجعه إن شئت.\n<span data-type=\"title\" id=toc-498>٤٩٣ </span>- \" نهى أن يركب ثلاثة على دابة \".\nضعيف.\nروي من حديث جابر: قال الهيثمي في \" المجمع \" (٨ / ١٠٩): رواه الطبراني في \" الأوسط \" وفيه سليمان بن داود الشاذكوني وهو متروك.\nقلت: لأنه كان يكذب كما تقدم، لكن روى الحديث بإسناد خير من هذا، فقال أبو بكر بن أبي شيبة في \" كتاب الأدب \" (١ / ١٥٣ / ١): حدثنا عبد الرحيم بن سليمان عن إسماعيل عن الحسن عن مهاجر بن قنفذ قال: كنا نتحدث معه إذ مر ثلاثة على حمار فقال للآخر منهم: انزل لعنك الله.","vol":"1","page":706},{"text":"قال: فقيل له: أتلعن هذا الإنسان؟ قال: فقال: قد نهينا أن يركب الثلاثة على الدابة.\nوإسماعيل هو بن مسلم البصري المكي وهو ضعيف، ثم روى ابن أبي شيبة بإسناد صحيح عن زاذان أنه قال كذا رأى ثلاثة على بغل فقال: لينزل أحدكم فإن رسول الله ﷺ لعن الثالث.\nوهذا مرسل صحيح الإسناد، لأن زاذان وهو أبو عبد الله الكندي ثقة من رجال مسلم، وقد صح ركوبه ﷺ على الدابة وأمامه عبد الله بن جعفر، وخلفه الحسن أو الحسين رواه مسلم، وهو مخرج في \" صحيح أبي داود \" (٢٣١٢) فإن صح النهي حمل على الدابة التي لا تطيق، وذلك من باب الرفق بالحيوان وقد\nصح في ذلك الكثير الطيب انظر المجلد الأول من \" الصحيحة \".\n<span data-type=\"title\" id=toc-499>٤٩٤ </span>- \" رب عابد جاهل، ورب عالم فاجر، فاحذروا الجهال من العباد، والفجار من العلماء، فإن أولئك فتنة الفتناء \".\nموضوع.\nرواه بن عدي في الكامل (ورقة ٣٣ - ٣٤ من مخطوطة ظاهرية دمشق رقم ٣٦٤ - حديث) ومن طريقه ابن عساكر في المجلس الرابع عشر في \" ذم من لا يعمل بعلمه \" (ورقة ٥٦ وجه ١ - ٢ من مجموع الظاهرية رقم ٧٧) وفي \" التاريخ \" (٣ / ١٥٤ / ٢) من طريق بشر بن إبراهيم قال: حدثنا ثور بن يزيد عن خالد بن معدان عن أبي أمامة مرفوعا، وقال ابن عساكر: تفرد به بشر هذا.\nقلت: وهو وضاع، وقال ابن عدي:","vol":"1","page":707},{"text":"إنه منكر الحديث عن الثقات والأئمة، ثم ساق له أحاديث وقال: إنها بواطيل، وضعها بشر.\nقلت: وهذه أحدها، ثم قال: وهو عندي ممن يضع الحديث على الثقات، وقال ابن حبان: كان يضع الحديث، ثم رواه ابن عدي (٤٠٠ / ١) في ترجمة محفوظ بن بحر عنه عن عمر بن موسى عن خالد بن معدان به دون قول \" فإن أولئك.. \"، وقال:\nمنكر، عن خالد بن معدان والراوي عنه عمر بن موسى ويقال له: ابن وجيه، ضعيف.\nقلت: وهو ممن يضع الحديث كما تقدم مرارا، ومحفوظ هذا قال أبو عروبة: كان يكذب، لكن قال ابن عدي عقبه: وليس هذا من قبل محفوظ كأنه يشير إلى أن المتهم به هو ابن وجيه هذا وبشر بن إبراهيم، وهذا الحديث مما أورده السيوطي في كتابه \" الجامع الصغير \" ومن عجيب أمره أنه ذكره من رواية ابن عدي الذي ساقه في ترجمة هذا الوضاع، ثم سكت السيوطي عن هذا كله! .","vol":"1","page":708},{"text":"<span data-type=\"title\" id=toc-500>٤٩٥ </span>- \" من حج من مكة ماشيا حتى يرجع إلى مكة كتب الله له بكل خطوة سبعمائة حسنة، كل حسنة مثل حسنات الحرم، قيل: وما حسنات الحرم؟ قال: لكل حسنة مائة ألف حسنة \".\nضعيف جدا.\nأخرجه الطبراني في \" الكبير \" (٣ / ١٦٩ / ١) وفي \" الأوسط \" (١ / ١١٢ / ٢) والدولابي في \" الكنى \" (٢ / ١٣) والحاكم (١ / ٤٦١) والبيهقي (١٠ / ٧٨) من طريق عيسى بن سوادة عن إسماعيل بن أبي خالد عن زاذان عن ابن عباس مرفوعا، وقال الطبراني: لم يروه عن إسماعيل إلا عيسى.\nقلت: وهو ضعيف جدا، وأما الحاكم فقال: صحيح الإسناد، ورده الذهبي بقوله: ليس بصحيح، أخشى أن يكون كذبا، وعيسى قال أبو حاتم: منكر الحديث.\nقلت: وتمام كلام أبي حاتم كما في \" الجرح والتعديل \" (٣ / ١ / ٢٧٧):\nضعيف، روى عن إسماعيل بن أبي خالد عن زاذان عن ابن عباس عن النبي ﷺ حديثا منكرا.\nقلت: كأنه يعني هذا ...، والحديث أورده المنذري في \" الترغيب \" (٢ / ١٠٨) وقال: رواه ابن خزيمة في \" صحيحه \" والحاكم كلاهما من رواية عيسى بن سوادة وقال الحاكم: صحيح الإسناد، وقال ابن خزيمة: إن صح الخبر، فإن في القلب من عيسى بن سوادة شيئا، قال الحافظ المنذري: قال البخاري: هو منكر","vol":"1","page":709},{"text":"الحديث.\nقلت: ففي قول البخاري هذا إشارة إلى اتهامه وأنه لا تحل الرواية عنه كما سبق التنبيه عليه مرارا، وانظر الصفحة الآتية (١١٨) وقد أفصح بذلك ابن معين فقال فيه: \" كذاب، رأيته \"\nثم وجدت له متابعا، فقال أبو علي الهروي في الأول من الثاني من \" الفوائد \" (٩ / ٢): حدثنا سليمان بن الفضل بن جبريل حدثنا محمد بن سليمان حدثنا سفيان بن عيينة عن إسماعيل بن أبي خالد به، إلا أنه أوقف الشطر الأخير منه على ابن عباس، وهو: \" بكل حسنة مائة ألف حسنة \".\nوهذا سند واه، سليمان بن الفضل بن جبريل لم أجد له ترجمة، ولعله الذي في \" الكامل \" لابن عدي (١٦١ / ١): سليمان بن الفضل عن ابن المبارك قال ابن عدي: رأيت له غير حديث منكر، وقال أيضا: ليس بمستقيم الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-501>٤٩٦ </span>- \" إن للحاج الراكب بكل خطوة تخطوها راحلته سبعين حسنة، والماشي بكل خطوة يخطوها سبعمائة حسنة \".\nضعيف.\nأخرجه الطبراني في الكبير (٣ / ١٦٥ / ٢) والضياء في \" المختارة \" (٢٠٤ / ٢) من طريق يحيى بن سليم عن محمد بن مسلم الطائفي عن","vol":"1","page":710},{"text":"إسماعيل بن أمية عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، يحيى بن سليم ومحمد بن مسلم ضعفهما أحمد وغيره، وقد اضطرب أحدهما في إسناده فمرة رواه هكذا ومرة قال: إبراهيم بن ميسرة بدل إسماعيل بن أمية، أخرجه الأزرقي في \" أخبار مكة \" (ص ٢٥٤) وكذا الضياء من طريق الطبراني، وأبو نعيم في \" أخبار أصبهان \" (٢ / ٣٥٤) ومرة قال:\nإسماعيل بن إبراهيم، رواه البزار كما في \" المجمع \" (٣ / ٢٠٩) ومرة أخرى أسقطه فقال: عن محمد بن مسلم الطائفي عن سعيد بن جبير، ذكره ابن أبي حاتم في \" علل الحديث \" (١ / ٢٧٩) وقال: قال أبي: محمد بن مسلم عن سعيد بن جبير، مرسل، وهذا حديث يروي عن ابن سيش رجل مجهول، وليس هذا بحديث صحيح.\nورواه ابن عدي (ق ٢٢٦ / ١) من طريق عبد الله بن محمد القدامي حدثنا محمد بن مسلم الطائفي عن إبراهيم بن ميسرة عن سعيد بن جبير به، ولفظه: \" من حج راكبا كان له بكل خطوة حسنة، ومن حج ماشيا كان له بكل خطوة سبعين حسنة من حسنات الحرم، قال: قلت: وما حسنات الحرم؟ قال: الحسنة بمائة ألف \" وقال:\nعبد الله بن محمد القدامي عامة حديثه غير محفوظ وهو ضعيف.\nقلت: وجملة القول: أن الحديث ضعيف، لضعف راويه، واضطرابه في سنده ومتنه وكيف يكون صحيحا وقد صح أنه ﵊ حج راكبا، فلوكان","vol":"1","page":711},{"text":"الحج ماشيا أفضل لاختاره الله لنبيه ﷺ، ولذلك ذهب جمهو ر العلماء إلى أن الحج راكبا أفضل كما ذكره النووي في \" شرح مسلم \"، وراجع رسالتي \" حجة النبي ﷺ كما رواها عنه جابر ﵁ \" (ص ١٦) من الطبعة الأولى، والتعليق (١٦) من طبعة المكتب الإسلامي.\nوفي الحديث عند ابن أبي حاتم، وأبي نعيم زيادة في آخره تقدمت في الحديث الذي قبله، وقد روى بإسناد آخر مختصرا أيضا وهو:\n<span data-type=\"title\" id=toc-502>٤٩٧ </span>- \" للماشي أجر سبعين حجة، وللراكب أجر ثلاثين حجة \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ١١١ - ١١٢) عن محمد بن المحصن العكاشي حدثنا إبراهيم بن أبي عبلة عن عبد الواحد بن قيس سمعت أبا هريرة يقول:\n\" قدم على النبي ﷺ جماعة من مزينة وجماعة من هذيل وجماعة من جهينة فقالوا: يا رسول الله خرجنا إلى مكة مشاة، وقوم يخرجون ركبانا، فقال النبي ﷺ ... فذكره، وقال: لم يروه عن إبراهيم إلا محمد.\nقلت: وهو محمد بن إسحاق بن إبراهيم نسب إلى جده الأعلى، وهو كذاب وقد مضى غيره مرة، وقال الهيثمي (٣ / ٢٠٩): وهو متروك.","vol":"1","page":712},{"text":"وقد روى الحديث بلفظ آخر وهو الذي قبله.\n<span data-type=\"title\" id=toc-503>٤٩٨ </span>- \" صائم رمضان فى السفر كالمفطر فى الحضر \".\nمنكر.\nرواه ابن ماجه (١ / ٥١١) والهيثم بن كليب في \" المسند \" (٢٢ / ٢) والضياء في \" المختارة \" (١ / ٣٠٥) من طريق أسامة بن زيد عن ابن شهاب عن أبي سلمة بن عبد الرحمن عن أبيه عبد الرحمن بن عوف مرفوعا.\nقلت: وهذا إسناد ضعيف وله علتان:\nالأولى: الانقطاع لأن أبا سلمة لم يسمع عن أبيه كما في \" الفتح \".\nالثانية: أسامة بن زيد في حفظه ضعف، وقد خالفه الثقة وهو ابن أبي ذئب فرواه عن الزهري ابن شهاب به موقوفا.\nرواه النسائي (١ / ٣١٦) والفريابي في \" الصيام \" (٤ / ٧٠ / ١) من طرق عنه ولذلك قال البيهقى في \" السنن \" (٤ / ١٤٤) .\nوهو موقوف، وفي إسناده انقطاع، وروى مرفوعا وإسناده ضعيف.\nنعم رواه أبو قتادة عبد الله بن واقد الحراني عن ابن أبي ذئب به مرفوعا، لكن أبا قتادة هذا متروك، وفي الطريق إليه آخر ضعيف أخرجه الخطيب (١١ / ٣٨٣) .\nوقد رواه النسائي من طريق ابن أبي ذئب عن الزهري عن حميد بن عبد الرحمن بن عوف عن أبيه موقوفا أيضا، وإسناده صحيح، فهذا يؤيد خطأ من رفعه عن عبد الرحمن بن عوف، وقد ذكر الضياء أن الدارقطني أيضا صحح وقفه على عبد الرحمن.","vol":"1","page":713},{"text":"<span data-type=\"title\" id=toc-504>٤٩٩ </span>- \" الصبر نصف الإيمان واليقين الإيمان كله \".\nمنكر.\nرواه ابن الأعرابي في \" معجمه \" (٥٦ / ٢) وتمام الرازي (٩ / ١٣٨ / ١) وأبو الحسن الأزدي في \" المجلس الأول من المجالس الخمسة \" (١٦ - ١٧) وأبو نعيم في \" الحلية \" (٥ / ٣٤) والخطيب في \" تاريخه \" (١٣ / ٢٢٦) والقضاعي في \" مسنده \" (٦ ب / ٢) من طريق يعقوب بن حميد بن كاسب عن محمد بن خالد المخزومي عن سفيان الثوري عن زبيد الأيامي عن أبي وائل عن ابن مسعود مرفوعا، وقال أبو نعيم والخطيب: تفرد به المخزومي عن سفيان بهذا الإسناد.\nقلت: والمخزومي هذا، قال الذهبي في \" الميزان \":\nقال ابن الجوزي: مجروح، قلت، له عن الثوري.... مرفوعا: اليقين الإيمان كله، وهذا المتن ذكره البخاري تعليقا في كتاب الإيمان، ولم يقل فيه: قال النبي ﷺ.\nوقال الحافظ في \" اللسان \": قال أبو علي النيسابوري: هذا حديث منكر لا أصل له من حديث زبيد ولا من حديث الثوري، وقال في \" الفتح \" (١ / ٤١):\nهذا التعليق طرف من أثر وصله الطبراني بسند صحيح، وبقيته: والصبر نصف الإيمان، وأخرجه أبو نعيم والبيهقي في الزهد من حديثه يعني ابن مسعود ولا يثبت رفعه.\nقلت: ويعقوب بن حميد فيه ضعف من قبل حفظه وبه أعل الحديث","vol":"1","page":714},{"text":"المناوي وهو قصور بين، ثم ذكر عن البيهقي أنه قال: والمحفوظ عن ابن مسعود من قوله غير مرفوع.\nوقال البيهقي في الآداب (ص ٤٠٤):\n\" والموقوف أصح \"\n<span data-type=\"title\" id=toc-505>٥٠٠ </span>- \" ليس بخيركم من ترك دنياه لآخرته، ولا آخرته لدنياه حتى يصيب منهما جميعا، فإن الدنيا بلاغ إلى الآخرة \".\nباطل.\nرواه الخطيب في كتاب \" تلخيص المتشابه في الرسم \" (ج ١٣ ورقة ١٣٦ / ١) من طريق محمد بن هاشم البعلبكي حدثني أبي هاشم بن سعيد عن يزيد بن زياد البصري وكان يسكن صور عن حميد الطويل عن أنس بن مالك مرفوعا.\nومن هذا الوجه رواه ابن عساكر في \" تاريخه \" (١٨ / ١٤٣ / ١) وزاد في آخره.\n\" ولا تكونوا كلا على الناس \" ومن طريق ابن عساكر فقط أورده السيوطي في \" الجامع الصغير \"، وذكر في كتابه \" الحاوي للفتاوي \" (٢ / ٢٠١) أنه رواهالديلمي أيضا من هذا الوجه.\nقلت: وهذا إسناد ضعيف جدا، وآفته يزيد هذا وهو الدمشقي ويقال فيه:\nابن أبي زياد، وهو متهم، قال البخاري: منكر الحديث، وكذا قال أبو حاتم، وقال مرة: ضعيف الحديث، كأن حديثه موضوع.","vol":"1","page":715},{"text":"قلت: وقد جزم أبو حاتم في حديث آخر يزيد هذا أنه موضوع، وسيأتي بعد حديثين، وقد اشتهر عن البخاري أنه قال:\nكل من قلت فيه: منكر الحديث فلا تحل الرواية عنه نقله الذهبي في \" الميزان \" (١ / ٥) .\nفالحديث بهذا الإسناد واه جدا.\nوقد وهم الشيخ عبد الحي الكتانى في \" الترابيب الإدارية \" حيث ذكر فيه (١ / ١٠) أن السيوطي صحح حديث ابن عساكر هذا في \" الحاوي \" وهذا خطأ فاحش، فلم يصححه السيوطي في الموضع الذي سبقت الإشارة إليه من الحاوي، فإن كان صححه في مكان آخر منه وهذا بعيد فهو وهم من السيوطي نفسه ﵀، وكم له من مثل\nذلك، ثم رأيت الحديث قد رواه ابن أبي حاتم في \" العلل \" (٢ / ١٢٤ - ١٢٥) من طريق الوحاظي عن يزيد بن زياد الدمشقي به وقال: وقال أبي: هذا حديث باطل، ثم وجدت ليزيد متابعا، فقال أبو نعيم في \" أخبار أصبهان \" (٢ / ١٩٧) حدثنا أبي حدثنا محمد بن أحمد بن يزيد حدثنا أبو بكر محمد بن عيسى حدثنا أبو اليمان الحكم بن نافع حدثنا سعيد بن كثير عن حميد به، وهذه متابعة قوية فإن سعيد بن كثير هذا وهو ابن عفير المصري ثقة من رجال الشيخين، ولكن في الطريق إليه من يسرق الحديث وهو محمد بن أحمد بن يزيد وهو السلمي، قال ابن عدي:\nيسرق الحديث،ومثله شيخه محمد بن عيسى وهو الطرسوسي، قال ابن عدي:\nوهو في عداد من يسرق الحديث، وعامة ما يرويه لا يتابعونه عليه","vol":"1","page":716},{"text":"قلت: فهو أو السلمي آفة هذا السند فلا يفرح بهذه المتابعة. والحديث في نسخة نبيط بن شريط الموضوعة (برقم ٢٢) .\nوقد روى موقوفا، أخرجه ابن شاهين في \" الفوائد \" (ورقة ١ / ٢) وابن عساكر (٤ / ١٥٥ / ١) من طريق شمر بن عطية قال: قال حذيفة ... فذكره نحوه موقوفا.\nوهذا إسناد منقطع بين شمر وحذيفة، لأن شمرا إنما يروي عن أبي وائل ونحوه من التابعين، لكن رواه المعافى بن عمران في \" الزهد \" (ق ٢٥٥ / ١) والقاسم السرقسطي في \" غريب الحديث \" (٢ / ٥٩ / ١) وابن عساكر عن محمد بن قيس عن عمرو بن مرة قال: قال حذيفة ... فذكره نحوه، بيد أنه يبدو أنه منقطع أيضا بين عمرو وحذيفة، وهذا الموقوف مع ضعفه أولى من المرفوع لشدة ضعف إسناد المرفوع ولقول الإمام أبي حاتم فيه: حديث باطل، وقديما قالوا:\nإذ قالت حذام فصدقوها * * * فإن القول ما قالت حذام.\nوله طريق أخرى موضوعة بنحو هذا اللفظ، وهو أول حديث في المجلد الثاني.\n_________\nانتهى المجلد الأول من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة \"، ويليه المجلد الثاني، وأوله:\n٥٠١ - (خيركم من لم يترك آخرته لدنياه)\nوالحمد لله الذي بنعمته تتم الصالحات.","vol":"1","page":717},{"text":"صفحة - ج -\nبسم الله للرحمن الرحيم\n<span data-type=\"title\" id=toc-507>المقدمة:</span>\nإن الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، واشهد أن لا إله إلا الله وحده لا شريك له، وأن محمدًا عبده ورسوله.\nأما بعد، فهذا هو المجلد الثاني من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \" أقدمه إلى القراء الكرام، وقد يسر الله ﵎ إخراجه إلى عالم المطبوعات، بعد انتظار مديد، وصبر طويل، وجهد مرير في سبيل إصداره، وتجاوز العقبات المختلفة التي كانت تحول دون ذلك مع سائر مؤلفاتي، ولا يزال الكثير منها حتى الآن قائمًا، مما لا سبيل لشرحه هنا في هذه المقدمة، وحسب القارئ أن يعلم، أنه يجمعها فساد أخلاق أهل الزمان، وعداؤهم الشديد لأهل السنة وأنصارها والدعاة إليها، لا فرق في ذلك بين كبير وصغير، وجليلٍ وحقير، مع ترك الحكم بالعدل، والتزام الإخلاف بالوعد، ولعل القارئ الكريم يتبين شيئا من ذلك إذا علم أننا لما لم نتمكن من طبع هذا المجلد في لبنان بواسطة مكتب الأستاذ الفاضل زهير الشاويش - حفظه الله- بسبب الحرب والفتن التي لا تزال في لبنان حتى الآن- اضطررنا إلى طبعه في غيره من البلاد، فما تمكنا من إصداره إلا في مدة طويلة جاوزت السنتين. لأسباب مطبعية، لا مجال لبيانها الآن، إذ ما كل ما يعلم يقال، والله تعالى هو المسؤول أن يصلح أحوال المسلمين، وأن يخلّقهم بأخلاق النبيين والصالحين الصادقين، وأن يعيد إليهم عزهم ومجدهم، برجوعهم إلى إسلامهم المصفى من كل دخيل.\nهذا، ولعله من المفيد أن يعلم القراء الكرام أنه قد توفر لدي حتى الآن من أحاديث هذا الكتاب أكثر من (٥٠٠٠) خمسة آلاف حديث. فلو أنه تيسر سبيل الطبع هنا لكان بين أيديهم اليوم عشر مجلدات من هذه السلسلة النافعة إن شاء الله تعالى، فضلا عن مؤلفاتي الأخرى، ولكن ما شاء الله كان، وما لم يشأ لم يكن، و(لكل أجل كتاب)، (قد جعل الله لكل شيء قدرا) .","vol":"2","page":null},{"text":"صفحة - د -\nهذا وأني لأرجو بواسطة هذه السلسلة، وأختها الأخرى \" الأحاديث الصحيحة \" أن أكون من المشاركين في القيام بواجب \" التصفية \" التي كنت تحدثت عنها في محاضرة كنت ألقيتها في \" المعهد الشرعي \" في (عَمان) سنة (١٣٩٣)، كان موضوعها: \" التصفية والتربية \" ذهبت فيها إلا أنه لا بُد اليوم من أجل استئناف الحياة الإسلامية من القيام بهذين الواجبين: \" التصفية والتربية \" وأردت بالأول منهما أمورًا:\nالأول: تصفية العقيدة الإسلامية مما هو غريب عنها، كالشرك، وجحد الصفات الإلهية وتأويلها، ورد الأحاديث الصحيحة لتعلقها بالعقيدة ونحوه!.\nالثاني: تصفية الفقه الإسلامي من الاجتهادات الخاطئة المخالفة للكتاب والسنة، وضربت على ذلك بعض الأمثلة.\nلثالث: تصفية كتب التفسير والفقه والرقائق وغيرها من الأحاديث الضعيفة والموضوعة، والإسرائيليات المنكرة، وهذا ما أقوم به في هذه السلسلة، ونحوها، مثل \" ضعيف أبي داود \" و\" ضعيف الجامع الصغير \" وقد تم طبعه والحمد لله، و\" ضعيف الترغيب والترهيب \"، وسنباشر طبعه قريبًا بإذن الله تعالى.\nوأما الواجب الآخر، فأريد به تربية الجيل الناشئ على هذا الإسلام المصفى من كل ما ذكرنا تربية إسلامية صحيحة منذ نعومة أظفاره، دون أي تأثر بالتربية الغربية الكافرة.\nومما لا ريب فيه أن تحقيق هذين الواجبين يتطلب جهودًا جبارة متعاونة من الجماعات الإسلامية المخلصة، التي يهمها حقًا إقامة المجتمع الإسلامي المنشود، كل في مجاله واختصاصه. وأما بقاؤنا راضين عن أوضاعنا، متفاخرين بكثرة عددنا، متواكلين على فضل ربنا، أو خروج المهدي ونزول عيسى، صائحين بأن الإسلام دستورنا، جازمين بأننا سنقيم دولتنا، فذلك محال، بل وضلال، لمخالفته لسنة الله الكونية والشرعية معا، قال تعالى:\n(إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِم)، وقال – ﷺ -: \" إذا تبايعتم بالعينة، وأخذتم أذناب البقر، ورضيتم بالزرع، وتركتم الجهاد، سلط الله عليكم ذلًا، لا ينزعه عنكم، حتى ترجعوا إلى دينكم \" (١) من أجل ذلك فال أحد الدعاة الإسلاميين اليوم: \" أقيموا دولة\nالإسلام في قلوبكم، تقم لكم في أرضكم \"، وهذا كلام جميل جدًا، ولكن أجمل منه العمل به. (وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ) .\nوبعد، فان هذه السلسلة وغيرها مما أشرت إليه آنفًا، تساعدك- أيها الأخ المسلم- إلى حد كبير على تصفية عقلك وعقيدتك من الأحاديث الضعيفة والموضوعة، وبذلك تستعد نفسك لتقبل ما يلقى إليك من الأحاديث الأخرى الصحيحة، وإحلالها من قلبك المحل\n_________\n(١) حديث صحح كما بينته في \" الأحاديث الصحيحة \" (رقم ١١)","vol":"2","page":null},{"text":"صفحة - هـ -\nاللائق بها من القبول والعمل، وحينئذ تصفو روحك، ويستنير لبك، وتنجو من الأمراض الخفية التي كانت ألمت بك، بسبب سيطرة الأحاديث الواهية التي يقترن بها دائما التصديق بالخرافات والترهات والأباطيل، فضلا عن الأحكام والآراء المخالفة.\nثم لا بد لك مع ذلك من العناية بتربية نفسك، ومن يلوذ بك، تربية إسلامية صحيحة، لا شرقية، ولا غربية، وتخليقها بالأخلاق المحمدية، وبذلك يصلح قلبك، وتسعد في الدنيا قبل الآخرة، وما الأمر الهام الذي ينشده اليوم دعاة الإسلام، إلا أثر من آثار هذه السعادة، إذا ما اخذوا بأسبابها، التي تجمعها كلمتا \" التصفية والتربية \"، (يَا أَيُّهَا الَّذِينَ آَمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ) .\nوالله تعالى أسأل أن يجعل عملي هذا صالحًا، ولوجهه خالصا، وأن لا يجعل لأحد سواه فيه حظًا، إنه سمعِ مجيب.\nدمشق ١٠ ذي القعدة سنة ١٣٩٨\nمحمد ناصر الدين الألباني","vol":"2","page":null},{"text":"<span data-type=\"title\" id=toc-508>٥٠١ </span>- \" خيركم من لم يترك آخرته لدنياه، ولا دنياه لآخرته، ولم يكن كلًّا على الناس \".\nموضوع.\nأخرجه أبو بكر الأزدي في \" حديثه \" (٥ / ١) وأبو محمد الضراب في \" ذم الرياء \" (٢٩٣ / ١) والخطيب في \" تاريخ بغداد \" (٤ / ٢٢١) عن نعيم بن سالم بن قنبر عن أنس بن مالك مرفوعا.\nوهذا إسناد موضوع، نعيم بن سالم أورده هكذا في \" اللسان \" وقال: \" قال ابن القطان: \" لا يعرف \".\nقلت: تصحف عليه اسمه وإلا فهو معروف مشهور بالضعف متروك الحديث، وأول اسمه ياء مثناة من تحت، ثم غين ثم نون، سيأتي \". ثم قال هناك في \" يغنم بن سالم \": \" وقال أبو حاتم: ضعيف، وقال ابن حبان:\nكان يضع على أنس، وقال ابن يونس: حدث عن أنس فكذب \".\nومن طريقه رواه الديلمي أيضا، كما في \" الحاوي \" (٢ / ٢٠٢) للسيوطي و\" فيض القدير \" للمناوي. وقد روي الحديث بإسناد آخر موضوع عن أنس وهو الذي قبله.","vol":"2","page":1},{"text":"<span data-type=\"title\" id=toc-509>٥٠٢ </span>- \" كفى بالموت واعظا، وكفى باليقين غنى، وكفى بالعبادة شغلا \".\nضعيف جدا.\nرواه أبو سعيد بن الأعرابي في \" معجمه \" (٩٧ / ١) وابن بشران في \" مجلس يوم الجمعة ١٧ ذي الحجة سنة ٤١٢ من الأمالي \" (ورقة ٢٠٨ / ٢ من مجموع الظاهرية رقم ٨٧) وأبو الفتح الأزدي في \" المواعظ \" (٧ / ١) والقضاعي (١١٤ / ١) والقاسم بن عساكر في \" تعزية المسلم \" (٢ / ٢١٦ / ٢) وكذا أبو نعيم \" في حديث الكديمي \" (٣٥ / ٢) من طريق الربيع بن بدر عن يونس بن عبيد عن الحسن عن عمار مرفوعا.\nقلت: وهذا إسناد ضعيف جدا الربيع بن بدر متروك.\nثم إنه روي موقوفا، فقد أخرجه أحمد في \" الزهد \" (١٧٦) وابن أبي الدنيا في \" كتاب اليقين \" (رقم ٣١) بسند صحيح عن جعفر بن سليمان عن يونس قال: حدثني من سمع عمار بن ياسر يقول: فذكره موقوفا غير مرفوع.\nوكذلك رواه نعيم بن حماد في \" زوائد زهد ابن المبارك \" (رقم ١٤٨) عن ابن مسعود موقوفا وهو الصواب إن شاء الله.","vol":"2","page":1},{"text":"<span data-type=\"title\" id=toc-510>٥٠٣ </span>- \" من أعان على قتل مؤمن بشطر كلمة - لقي الله ﷿ مكتوب بين عينيه آيس من رحمة الله \"","vol":"2","page":1},{"text":"ضعيف.\nأخرجه ابن ماجة (٢ / ١٣٤) والعقيلي في \" الضعفاء \" (٤٥٧) والبيهقي (٨ / ٢٢) من طريق يزيد بن زياد الشامي عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا. وقال العقيلي: \" يزيد هذا قال البخاري: منكر\nالحديث \" قال: \" ولا يتابعه إلا من هو نحوه \" وقال البيهقي: \" ويزيد منكر الحديث \". قلت: وأفاد البخاري بكلمته السابقة أنه لا تحل الرواية عنه فهو عنده متهم كما تقدم قبل حديثين وذكر الذهبي في ترجمته عن أبي حاتم أنه قال: \" هذا حديث باطل موضوع \".\nوأقره الذهبي وأورده ابن الجوزي في \" الموضوعات \" (٢ / ١٠٤) من حديث أبي هريرة وعمر وأبي سعيد، وأعلها كلها ثم قال: \" قال أحمد: \" ليس هذا الحديث بصحيح \"، وقال ابن حبان: هذا حديث موضوع لا أصل له من حديث الثقات \". قلت: وتعقبه السيوطي في \" اللآلي \" (٢ / ١٨٧ - ١٨٨) بشواهد أوردها تقتضي أن الحديث ضعيف لا موضوع.\nقلت: ومن شواهده ما أخرجه ابن لؤلؤ في \" الفوائد المنتقاة \" (٢١٨ / ٢) عن الأحوص عن أبي عون المري عن عروة ابن الزبير مرفوعا. وهذا مع إرساله ضعيف، فإن الأحوص - هو ابن حكيم - ضعيف الحفظ.\nومنها ما عند أبي نعيم في \" أخبار أصبهان \" (١ / ١٥٢، ٢٦٤) من طريق داود بن المحبر عن ضمرة بن جويرية عن نافع عن ابن عمر مرفوعا. وابن المحبركذاب لكن رواه ابن عساكر (٢ / ٣٨٢ / ٢) وكذا البيهقي في \" الشعب \" كما في \" اللآلي \" من طريقين عن عبد الله بن حفص (وفي اللآلي: عبيد الله بن حفص بن مروان) عن سلمة بن العيار الفزاري عن الأوزاعي عن نافع به. ورجاله ثقات غير ابن حفص هذا فلم أجد له ترجمة. ومنها ما عند أبي نعيم في \" الحلية \" (٥ / ٧٤) عن حكيم بن نافع قال: حدثنا خلف بن حوشب عن الحكم بن عتيبة عن سعيد بن المسيب قال: سمعت عمر بن الخطاب يقول: سمعت النبي ﷺ يقول: فذكره وقال: \" غريب تفرد به حكيم \".\nقلت: وهو ضعيف.","vol":"2","page":2},{"text":"<span data-type=\"title\" id=toc-511>٥٠٤ </span>- \" نعم الطعام الزبيب يشد العصب ويذهب بالوصب ويطفئ الغضب ويطيب النكهة ويذهب بالبلغم ويصفي اللون. وذكر خصالا تمام العشرة لم يحفظها الراوي \".","vol":"2","page":2},{"text":"موضوع.\nرواه ابن حبان في \" كتاب المجروحين \" المعروف بـ \" الضعفاء \" (١ / ٣٢٤ - طبع الهند) وأبو نعيم في \" الطب \" (٩ / ١ نسخة الشيخ السفرجلاني) والخطيب في \" التلخيص \" (٣٦ / ٢) وابن عساكر (٧ / ١١٥ / ١) من طريق سعيد بن زياد بن فائد بن زياد بن أبي هند قال: حدثني أبي زياد بن فائد عن أبيه فائد بن زياد عن أبيه عن أبي هند الداري قال: \" أهدي إلى رسول الله ﷺ طبق من زبيب مغطى فكشف عنه رسول الله ﷺ ثم قال: \" كلوا بسم الله، نعم.... \".\nقلت: وهذا موضوع، سعيد هذا قال الأزدي: \" متروك \".\nوقال ابن حبان عقبه: \" لا أدري البلية ممن هي؟ أمنه أو من أبيه أو جده؟ لأن أباه وجده لا يعرف لهما رواية إلا من حديث سعيد، والشيخ إذا لم يرو عنه ثقة فهو مجهول لا يجوز الاحتجاج به، لأن رواية الضعيف لا يخرج من ليس بعدل عن حد المجهولين إلى جملة أهل العدالة، لأن ما روى الضعيف وما لم يرو في الحكم سيان \".\nقلت: وفي تعليله الأخير، إشارة قوية إلى أن مذهبه أنه لا يجوز العمل بالحديث الضعيف، لأنه في حكم ما لم يرو من الحديث، وهو تعليل قوي جدا فتأمل. وساق له الذهبي حديثا آخر وهو:\n<span data-type=\"title\" id=toc-512>٥٠٥ </span>- \" قال الله ﵎: من لم يرض بقضائي، ويصبر على بلائي، فليلتمس ربا سوائي \".\nضعيف جدا.\nرواه ابن حبان في \" المجروحين \" (١ / ٣٢٤) والطبراني في \" الكبير \" وأبو بكر الكلاباذي في \" مفتاح المعاني \" (٣٧٦ / ١) والخطيب في \" التلخيص \" (٣٩ / ٢) وابن عساكر (٧ / ١١٥ / ١، ١٢ / ٢٦٧ / ١، ١٥ / ٣٠٤ / ١) من طريق سعيد بن زياد بالإسناد المذكور في الحديث الذي قبله. وقال الهيثمي\nفي \" المجمع \" (٧ / ٢٠٧): \" وفيه سعيد بن زياد بن هند وهو متروك \".\nوقال العراقي (٣ / ٢٩٦): \" وإسناده ضعيف \". وهذا قصور أو تساهل أولعل في نسختنا من \" تخريج الإحياء \" سقط، فقد نقل المناوي عنه أنه قال: \" ضعيف جدا \" وهذا أقرب.\nوقد روي الحديث بإسناد آخر لعله خير من هذا وهو:","vol":"2","page":3},{"text":"<span data-type=\"title\" id=toc-513>٥٠٦ </span>- \" من لم يرض بقضاء الله، ويؤمن بقدر الله، فليلتمس إلها غير الله \".\nضعيف جدا.\nأخرجه الطبراني في \" الصغير \" (ص ١٨٧) وكذا في \" الأوسط \" ومن طريقه أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٢٨) والخطيب في \" تاريخ بغداد \" (٢ / ٢٢٧) من طريق سهيل بن عبد الله عن خالد الحذاء عن أبي قلابة عن أنس بن مالك مرفوعا. وقال الطبراني: \" لم يرو هـ عن خالد إلا سهل \". قلت: ويقال فيه: سهيل بن أبي حزم، وهو ضعيف عند الجمهور، وقال ابن حبان (١ /٣٤٩): \" ينفرد عن الثقات بما لا يشبه حديث الأثبات \". وللحديث طريق أخرى تقدم قبله، وثالث لعله يأتي إن شاء الله.","vol":"2","page":4},{"text":"<span data-type=\"title\" id=toc-514>٥٠٧ </span>- \" إذا كان يوم القيامة أنبت الله لطائفة من أمتي أجنحة فيطيرو ن من قبورهم إلى الجنان، يسرحون فيها ويتنعمون فيها كيف شاءوا، فتقول لهم الملائكة: هل رأيتم الحساب؟ فيقولون: ما رأينا حسابا. فتقول لهم: هل جزتم الصراط؟ فيقولون: ما رأينا صراطا. فتقول لهم: هل رأيتم جهنم؟ فيقولون: ما رأينا شيئا. فتقول لهم الملائكة: من أمة من أنتم؟ فيقولون: من أمة محمد ﷺ. فتقول: ناشدناكم الله حدثونا ما كانت أعمالكم في الدنيا؟ فيقولون: خصلتان كانتا فينا فبلغنا هذه المنزلة بفضل رحمة الله. فيقولون: وما هما؟ فيقولون: كنا إذا خلونا نستحي أن نعصيه، ونرضى باليسير مما قسم لنا، فتقول الملائكة: يحق لكم هذا \".\nموضوع.\nأورده الغزالي في \" الإحياء \" (٣ / ٢٩٥) فقال مخرجه العراقي: \" رواه ابن حبان في \" الضعفاء \" وأبو عبد الرحمن السلمي من حديث أنس مع اختلاف، وفيه حميد بن علي القيسي ساقط هالك، والحديث منكر مخالف للقرآن\nوللأحاديث الصحيحة في الورود وغيره \". قلت: اتهمه ابن حبان (١ / ٢٥٩) بأحاديث ساقها له، هذا أحدها.","vol":"2","page":4},{"text":"<span data-type=\"title\" id=toc-515>٥٠٨ </span>- \" إن الله يحب أن تقبل رخصه، كما يحب العبد","vol":"2","page":4},{"text":"مغفرة ربه \".\nباطل بهذا اللفظ.\nأخرجه الطبراني في \" المعجم الأوسط \" (١ / ١٠٤ / ١ - ٢ زوائد المعجمين): حدثنا الفضل بن العباس: حدثنا إسماعيل بن عيسى العطار: حدثنا عمرو بن عبد الجبار: حدثنا عبد الله بن يزيد بن آدم عن أبي الدرداء وأبي أمامة وواثلة بن الأسقع وأنس بن مالك مرفوعا به. وقال: \" لا يروى عن هؤلاء الأربعة إلا بهذا الإسناد، تفرد به إسماعيل \". قلت: وهو ثقة كما قال الخطيب، وإنما الآفة من شيخه عمرو بن عبد الجبار، قال ابن عدي: \" روى عن عمه مناكير \". أو من شيخ شيخه عبد الله بن يزيد بل هو بالحمل عليه فيه أولى، فقد قال أحمد: \" أحاديثه موضوعة \". وقال الجوزجاني: \" أحاديثه منكرة \".\nكما في \" الميزان \" للذهبي، وقال في موضع آخر: \" ليس بثقة: تركه الأزدي وغيره، وأتى بعجائب \". وقال ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ٢ / ١٩٧) وقد ساق له حديثا غير هذا: \" سألت أبي عنه؟ فقال: لا أعرفه، وهذا حديث باطل \".\nقلت: وحديث الترجمة باطل أيضا بهذا اللفظ، فقد ورد من طرق بعضها صحيح بلفظ: \" إن الله يحب أن تؤتى رخصه، كما يكره أن تؤتى معصيته \" وفي رواية: \" ... كما يحب أن تؤتى عزائمه \". ورد ذلك عن جماعة من الصحابة، خرجت أحاديثهم وتتبعت طرقها وألفاظها في \" إرواء الغليل \" (٥٥٧) يسر الله طبعه.\n<span data-type=\"title\" id=toc-516>٥٠٩ </span>- \" عليكم بالهندباء، فإنه ما من يوم إلا وهو يقطر عليه قطرة من قطر الجنة \".\nموضوع.\nأبو نعيم في \" الطب \": حدثنا أبي: حدثنا محمد بن أبي يحيى: حدثنا صالح بن سهل: حدثنا موسى بن معاذ: حدثنا عمر بن يحيى بن أبي سلمة قال: حدثتني أم كلثوم بنت أبي سلمة عن ابن عباس مرفوعا. قلت: وهذا إسناد ضعيف جدا، موسى بن معاذ وعمر بن يحيى ضعفهما الدارقطني، وعمر بن يحيى أظنه الذي في إسناد الحديث الآتي بعد هذا بحديث وقد قال فيه أبو نعيم إنه \" متروك","vol":"2","page":5},{"text":"الحديث \" كما يأتي. ومن دونهما لم أعرفهما. ولهذا قال السيوطي في \" اللآلي \": \" وهذا الإسناد كله تالف \". وذكره أيضا من حديث أنس وقال: إسناده كالذي قبله.\nقلت: ومع هذا فقد ذهل السيوطي أو تساهل فأورد حديث ابن عباس هذا في \" الجامع الصغير \" من رواية أبي نعيم، وقال المناوي في شرحه:\n\" وفيه عمرو بن أبي سلمة ضعفه ابن معين وغيره \".\nقلت: وهذا وهم منه ﵀ فليس في إسناد الحديث عمرو هذا، والظاهر أنه تصحف عليه أو على بعض النساخ اسم عمر بن يحيى\nبن أبي سلمة بعمرو بن أبي سلمة هذا. والله أعلم. والحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٩٨) من حديث الحسين ﵁ نحوه.\nورواه السهمي في \" تاريخ جرجان \" (ص ٦٤) عن الحسين بن علوان عن أبان بن أبي عياش عن أنس مرفوعا. وأبان متروك متهم بالكذب. وابن علوان كذاب وضاع. وجزم بوضعه ابن القيم كما نقله عنه الشيخ علي القاريء في \" موضوعاته \" (ص ١٠٧، ١٢٦) وأقره.\n<span data-type=\"title\" id=toc-517>٥١٠ </span>- \" عليكم بالقرع فإنه يزيد بالدماغ، عليكم بالعدس فإنه قدس على لسان سبعين نبيا \".\nموضوع.\nرواه أبو موسى المديني في جزء من \" الأمالي \" (٦٣ / ١) وأبو نعيم في \" الطب \" عن عمرو بن الحصين: حدثنا محمد بن عبد الله بن علاثة عن ثور بن يزيد عن مكحول عن واثلة بن الأسقع مرفوعا. وهذا إسناد موضوع، عمرو بن حصين كذاب وشيخه ابن علاثة ضعيف كما تقدم مرارا، آخرها تحت الحديث (٤٢٥) .\nومن هذا الوجه رواه الطبراني في \" الكبير \" كما في \" المجمع \" (٥ / ٤٤) وأورده السيوطي من روايته في \" الجامع الصغير \" فلم يوفق. كما سبق التنبيه عليه برقم (٤٠)، والغرض هنا الكلام على اللفظ الآخر، وهو: \" عليكم بالقرع، فإنه يزيد في العقل، ويكثر الدماغ \". عزاه السيوطي للبيهقي عن عطاء مرسلا، وتعقبه المناوي بقوله:","vol":"2","page":6},{"text":"\" إن مخلد بن قريش أورده في \" اللسان \" وقال:\nقال ابن حبان في \" الثقات \": يخطيء \". قلت: فإن لم يكن في هذه الطريق إلا الإرسال فهو ضعيف، وإن كان القلب يميل إلى أن هذا المتن موضوع أيضا. والله أعلم.\nثم وقفت على إسناد الحديث عند البيهقي في \" شعب الإيمان \" (٢ / ١٩٨ / ٢ - مصورة المكتب الإسلامي)، فإذا فيه علة أخرى، فإنه رواه عن مخلد بن قريش: أنبأنا عبد الرحمن بن دلهم عن عطاء مرسلا مع الطرف الثاني من حديث الترجمة، خلافا لما يوهمه صنيع السيوطي من ذكره الطرف الأول منه فقط. قلت: وابن دلهم لم أجد له ترجمة فيما عندي من كتب الرجال.\n<span data-type=\"title\" id=toc-518>٥١١ </span>- \" قلوب بني آدم تلين في الشتاء وذلك لأن الله خلق آدم من طين، والطين يلين في الشتاء \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٥ / ٢١٦) من طريق عمر بن يحيى: حدثنا شعبة الحجاج عن ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل مرفوعا وقال: \" تفرد برفعه عمر بن يحيى وهو متروك الحديث، والصحيح من قول خالد \".\nوقال الذهبي في ترجمته: أتى بخبر شبه موضوع \"، ثم ساق له هذا الحديث ثم قال: \" ولا نعلم لشعبة عن ثور رواية \".\nوقال في \" طبقات الحفاظ \": \" هذا حديث غير صحيح مركب على شعبة، وعمر بن يحيى لا أعرفه، تركه أبو نعيم \".\nوقال الحافظ ابن حجر: \" أظنه عمر بن يحيى بن عمر بن أبي سلمة عن عبد الرحمن بن عوف، وقد ضعفه الدارقطني والله أعلم \".\nكذا في \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" لابن عراق (٦٩ / ١) . قلت: وعمر هذا لعله الذي سبق في إسناد الحديث الذي قبل هذا بحديث. والله أعلم.","vol":"2","page":7},{"text":"<span data-type=\"title\" id=toc-519>٥١٢ </span>- \" كلوا الزيت وادهنوا به، فإنه شفاء من سبعين داء، منها الجذام \".\nمنكر.\nأبو نعيم في \" الطب \" من طريق الطبراني: حدثنا يحيى بن عبد الباقي: حدثنا أحمد بن محمد بن أبي بزة: حدثنا علي بن محمد الرحال مولى بن هاشم قال: سمعت الأوزاعي يقول: حدثني مكحول عن أبي مالك عن أبي هريرة مرفوعا.\nقلت: وهذا حديث منكر يحيى بن عبد الباقي هو الأذني، روى عنه الطبراني حديثا","vol":"2","page":7},{"text":"آخر في \" المعجم الصغير \" (ص ٢٤٤)، كنيته أبو القاسم كما في \" معجم البلدان \" مادة \" أذنة \" ولم أجد من وثقه. وابن أبي بزة هو أحمد بن محمد بن عبد الله بن القاسم بن أبي بزة المكي قال أبو حاتم: \" ضعيف الحديث، ولست أحدث عنه فإنه روى حديثا منكرا \" يعني آخر غير هذا. وقال العقيلي: \" منكر الحديث \".\nوعلي بن محمد الرحال لم أر له ترجمة. وأبو مالك، الظاهر أنه الذي في \" الميزان \" و\" اللسان \": \" أبو مالك الدمشقي، عداده في التابعين، أرسل حديثا، وعنه عبد الله بن دينار، مجهول \".\n<span data-type=\"title\" id=toc-520>٥١٣ </span>- \" غسل الإناء وطهارة الفناء، يورثان الغنى \".\nموضوع. رواه الخطيب (١٢ / ٩٢) والسلفي في \" الطيوريات \" (١٠٥ / ٢) عن علي بن محمد الزهري: حدثنا أبو يعلى الموصلي بإسناده عن أنس مرفوعا. وقال الخطيب: \" ولم أكتبه إلا عن الزهري هذا، وكان كذابا \".\nقلت: ولهذا أورده ابن الجوزي في \" الموضوعات \" (٢ / ٧٧) وأيده السيوطي في \" اللآلي \" (٢ / ٤)، وتبعه ابن عراق في \" تنزيه الشريعة \" (٢٢٨ / ١) فقال: \" قلت: قال في \" الميزان \": هذا وضعه علي بن محمد الزهري على أبي يعلى \". قلت: وأقره الحافظ في \" اللسان \"، فأعجب بعد هذا، كيف أورده السيوطي في \" الجامع الصغير \" من هذا الوجه الذي اعترف هو بوضعه!! .","vol":"2","page":8},{"text":"<span data-type=\"title\" id=toc-521>٥١٤ </span>- \" لن تهلك الرعية وإن كانت ظالمة مسيئة إذا كانت الولاة هادية مهدية، ولن تهلك الرعية وإن كانت هادية مهدية إذا كانت الولاة ظالمة مسيئة \".\nضعيف.\nرواه أبو نعيم في \" فضيلة العادلين \" (ورقة ٢٢٧ وجه ١ من مجموع الظاهرية رقم ٦٣) من طريق محمد بن حسان السمتي: حدثنا أبو عثمان عبد الله بن زيد: حدثنا الأوزاعي عن حسان بن عطية عن ابن عمر مرفوعا.\nوهذا إسناد ضعيف، السمتي هذا وثقه الأكثرون، وضعفه بعضهم، وقال الدارقطني: \" ثقة يحدث عن الضعفاء \". قلت: فعلى هذا فشيخه في هذا الحديث عبد الله بن زيد ضعيف، وقد صرح بتضعيفه الأزدي كما في \" الميزان \" و\" اللسان \".\nقلت: وترجمه الخطيب في \" تاريخ بغداد \" (٩ / ٤٥٩)، وساق له حديثين، هذا أحدهما، ولم يذكر فيه جرحا ولا تعديلا. فهو مجهول عندي إن لم يكن ضعيفا.","vol":"2","page":8},{"text":"<span data-type=\"title\" id=toc-522>٥١٥ </span>- \" اذكروا الله ذكرا يقول المنافقون: إنكم تراءون \".\nضعيف جدا.\nرواه الطبراني (٣ / ٧٧ / ١) وعنه أبو نعيم في \" الحلية \" (٣ / ٨٠ - ٨١) بسنده عن سعيد بن سفيان الجحدري عن الحسن بن أبي جعفر عن عقبة بن أبي ثبيت الراسبي عن أبي الجوزاء عن ابن عباس مرفوعا.\nوقال: \" غريب لم يوصله إلا سعيد عن الحسن \".\nقلت: والحسن هذا ضعيف جدا، وقد ذكر له الذهبي أحاديث وصفها بأنها \" من بلاياه \"! وقد مضى أحدها برقم (٢٩٥) . وسعيد بن سفيان قال ابن حبان: \" كان ممن يخطيء \". قلت: فلعله أخطأ في وصل هذا الحديث\nعن ابن عباس، فقد ذكر المنذري (٢ / ٢٣٠) أن البيهقي رواه عن أبي الجوزاء مرسلا. والله أعلم. ثم تبين لي أنه يحتمل أن يكون الخطأ من شيخه الحسن، بل هو الأقرب لشدة ضعفه، ولأنه ورد من طريق أخرى عن عمرو بن مالك عن أبي الجوزاء مرسلا وهو:","vol":"2","page":9},{"text":"<span data-type=\"title\" id=toc-523>٥١٦ </span>- \" أكثروا ذكر الله حتى يقول المنافقون: إنكم مراءون \".\nضعيف.\nأخرجه ابن المبارك في \" الزهد \" (٢٠٤ / ١ / ١٠٢٢ ط) وعبد الله بن أحمد في \" زوائد الزهد \" (ص ١٠٨) من طريق سعيد بن زيد عن عمرو بن مالك عن أبي الجوزاء مرفوعا. وهذا سند ضعيف، لإرساله وضعف سعيد بن زيد. وقد روي عن أبي الجوزاء عن ابن عباس متصلا مرفوعا ولكن إسناده ضعيف جدا، وهو الذي قبله، ونحوه ما روي بلفظ:","vol":"2","page":9},{"text":"<span data-type=\"title\" id=toc-524>٥١٧ </span>- \" أكثروا ذكر الله حتى يقولوا: مجنون \".\nضعيف.\nأخرجه الحاكم (١ / ٤٩٩) وأحمد (٣ / ٦٨) وعبد بن حميد في \" المنتخب من المسند \" (١٠٢ / ١) والثعلبي في \" التفسير \" (٣ / ١١٧ - ١١٨) وكذا الواحدي في \" الوسيط \" (٣ / ٢٣٠ / ٢) وابن عساكر (٦ / ٢٩ / ٢) عن دراج أبي السمح عن أبي الهيثم عن أبي سعيد الخدري مرفوعا. وقال الحاكم: \" صحيح الإسناد \". كذا قال! وأما الذهبي فقد سقط الحديث من \" تلخيصه \" المطبوع مع \" المستدرك \" فلم يتبين لي هل تعقبه أم أقره، والأحرى به الأول لأمرين:\nأحدهما: أنه الذي نعهده منه في غير ما حديث من أحاديث دراج التي صححها الحاكم،","vol":"2","page":9},{"text":"فإنه يتعقبه بدراج، ويقول فيه \" إنه كثير المناكير \" وقد مضى أحدها برقم (٢٩٤) . والآخر: أنه أورد دراجا أبا السمح في \" الميزان \" فقال: \" قال أحمد: أحاديثه مناكير ولينه، وقال يحيى: ليس به بأس. وفي رواية: ثقة. وقال فضلك الرازي: ما هو ثقة ولا كرامة. وقال النسائي: منكر الحديث. وقال أبو حاتم: ضعيف. وقد ساق ابن عدي له أحاديث وقال: عامتها لا يتابع عليها \". وقد ساق له الذهبي من مناكيره أحاديث، هذا أحدها. ومنه تعلم أن تحسين الحديث كما فعل الحافظ فيما نقله المناوي عنه غير حسن. والله أعلم.\n<span data-type=\"title\" id=toc-525>٥١٨ </span>- \" من اعتكف عشرا في رمضان كان كحجتين وعمرتين \".\nموضوع.\nرواه البيهقي في \" الشعب \" من حديث الحسين بن علي مرفوعا وقال: \" إسناده ضعيف ومحمد بن زاذان أي أحد رجاله متروك، وقال البخاري: لا يكتب حديثه. اهـ كلامه وفيه أيضا عنبسة بن عبد الرحمن، قال البخاري: تركوه، وقال الذهبي في \" الضعفاء \": متروك متهم أي بالوضع \". كذا في \" فيض القدير \".\nقلت: وعنبسة هذا هو الذي قال فيه أبو حاتم: \" كان يضع الحديث \" كما في \" الميزان \" للذهبي، ثم ساق له أحاديث هذا أحدها، ومن طريقه أخرجه الطبراني في \" المعجم الكبير \" (١ / ٢٩٢ / ١) وأبو طاهر الأنباري في \" المشيخة \" (ق ١٦٢ / ١ - ٢) بلفظ: \" اعتكاف عشر ... \" وقال ابن حبان (٢ / ١٦٨): \" صاحب أشياء موضوعة وما لا أصل له \".","vol":"2","page":10},{"text":"<span data-type=\"title\" id=toc-526>٥١٩ </span>- \" إن هاتين صامتا عما أحل الله، وأفطرتا على ما حرم الله ﷿ عليهما، جلست إحداهما إلى الأخرى، فجعلتا تأكلان لحوم الناس \".\nضعيف.\nرواه أحمد (٥ / ٤٣١) عن رجل عن عبيد مولى رسول الله ﷺ: \" أن امرأتين صامتا، وأن رجلا قال: يا رسول الله: إن ها هنا امرأتين قد صامتا وإنهما كادتا أن تموتا من العطش، فأعرض عنه أوسكت، ثم عاد، وأراه قال بالهاجرة قال: يا نبي الله إنهما والله قد ماتتا أو كادتا أن تموتا، قال: دعهما، قال: فجاءتا، قال: فجيء بقدح أو عس، فقال لإحداهما: قيئي، فقاءت قيحا أو دما وصديدا ولحما، حتى قائت نصف القدح ثم قال للأخرى: قيئي، فقاءت من قيح ودم وصديد ولحم عبيط وغيره حتى ملأت القدح، ثم قال: فذكره.\nوهذا سند ضعيف بسبب الرجل الذي لم يسم. وقال الحافظ العراقي (١ / ٢١١) إنه مجهول ورواه الطيالسي (١ / ١٨٨) عن أنس فقال: حدثنا الربيع عن يزيد عنه.","vol":"2","page":10},{"text":"قلت: وهذا سند ضعيف جدا، الربيع هو ابن صبيح ضعيف. ويزيد هو ابن أبان الرقاشي وهو متروك.\n<span data-type=\"title\" id=toc-527>٥٢٠ </span>- \" من أحيا ليلة الفطر وليلة الأضحى، لم يمت قلبه يوم تموت القلوب \".\nموضوع. قال في \" المجمع \" (٢ / ١٩٨): \" رواه الطبراني في \" الكبير \" و\" الأوسط \" عن عبادة بن الصامت، وفيه عمر بن هارون البلخي، والغالب عليه الضعف، وأثنى عليه ابن مهدي وغيره ولكن ضعفه جماعة كثيرة \". قلت: ابن مهدي له فيه قول آخر معاكس لهذا وهو: \" لم يكن له عندي قيمة \"!\nوقد قال فيه ابن معين وصالح جزرة: \" كذاب \". وكذا قال ابن الجوزي في \" الموضوعات \" (٢ / ١٤٢) وساق له حديثا اتهمه بوضعه. وقال ابن حبان (٢ / ٩١): \" كان ممن يروي عن الثقات المعضلات، ويدعي شيوخا لم يرهم \". فالرجل ساقط متهم، وقد مضى له بعض الأحاديث الموضوعة، فانظر الأرقام (٢٤٠ و٢٨٨ و٤٥٥) وما يأتي برقم (٥٢٣) وروي الحديث من طريق أخرى بلفظ:","vol":"2","page":11},{"text":"<span data-type=\"title\" id=toc-528>٥٢١ </span>- \" من قام ليلتي العيدين محتسبا لله، لم يمت قلبه يوم تموت القلوب \".\nضعيف جدا.\nأخرجه ابن ماجة (١ / ٥٤٢) عن بقية بن الوليد عن ثور بن يزيد عن خالد بن معدان عن أبي أمامة مرفوعا. قال في \" الزوائد \": \" إسناده ضعيف لتدليس بقية \". وقال العراقي في \" تخريج الإحياء \" (١ / ٣٢٨): \" إسناده ضعيف \". قلت: بقية سيء التدليس، فإنه يروي عن الكذابين عن الثقات ثم يسقطهم من بينه وبين الثقات ويدلس عنهم! فلا يبعد أن يكون شيخه الذي أسقطه في هذا الحديث من أولئك الكذابين، فقد قال ابن القيم في هديه ﷺ ليلة النحر من المناسك (١ / ٢١٢): \" ثم نام حتى أصبح، ولم يحي تلك الليلة، ولا صح عنه في إحياء ليلتي العيدين شيء \".\nثم رأيت الحديث من رواية عمر بن هارون الكذاب، والمذكور في الحديث السابق، يرويه عن ثور بن يزيد به.\nفلا أستبعد أن يكون هو الذي تلقاه بقية عنه ثم دلسه وأسقطه. وسيأتي تخريج حديثه فيما بعد إن شاء الله تعالى برقم (٥١٦٣) .","vol":"2","page":11},{"text":"<span data-type=\"title\" id=toc-529>٥٢٢ </span>- \" من أحيا الليالي الأربع وجبت له الجنة، ليلة التروية وليلة عرفة وليلة النحر وليلة الفطر \".\nموضوع.\nرواه نصر المقدسي في جزء من \" الأمالي \" (١٨٦ / ٢) عن سويد بن سعيد حدثني عبد الرحيم بن زيد العمي عن أبيه عن وهب بن منبه عن معاذ بن جبل مرفوعا.\nوهذا إسناد موضوع كما يأتي بيانه، وأورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر عن معاذ. فتعقبه شارحه المناوي بقوله: \" قال ابن حجر في \" تخريج الأذكار \": حديث غريب، وعبد الرحيم بن زيد العمي أحد رواته متروك وسبقه ابن الجوزي فقال: حديث لا يصح، وعبد الرحيم قال يحيى: كذاب، والنسائي: متروك \".\nقلت: وسويد بن سعيد ضعيف أيضا، فالإسناد ظلمات بعضها فوق بعض! والحديث أورده المنذري في \" الترغيب \" (٢ / ١٠٠) بلفظ \".... الليالي الخمس.... \" فذكره وزاد في آخره: \" وليلة النصف من شعبان \" ثم قال: \" رواه الأصبهاني \". وأشار المنذري لضعفه أو وضعه. قلت: وهو عند الأصبهاني في \" الترغيب \" (ق ٥٠ / ٢) من الوجه المذكور.","vol":"2","page":12},{"text":"<span data-type=\"title\" id=toc-530>٥٢٣ </span>- \" من أحسن منكم أن يتكلم بالعربية فلا يتكلمن بالفارسية، فإنه يورث النفاق \".\nموضوع.\nرواه الحاكم (٤ / ٨٧) من طريق عمر بن هارون: حدثنا أسامة بن زيد الليثي عن نافع عن ابن عمر مرفوعا. سكت عليه الحاكم ورده الذهبي بقوله: \" عمر كذبه ابن معين، وتركه الجماعة \". وقد سود السيوطي \" جامعه \" بهذا الحديث، فتعقبه الشارح بكلام الذهبي هذا، ثم قال: \" فكان ينبغي للمصنف حذفه، وليته إذ ذكره بين حاله \".","vol":"2","page":12},{"text":"<span data-type=\"title\" id=toc-531>٥٢٤ </span>- \" ما أنفقت الورق في شيء أحب إلى الله ﷿ من نحيرة تنحر في يوم عيد \".\nضعيف جدا.\nرواه ابن حبان في \" المجروحين \" (١ / ٨٨) والطبراني (٣ / ١٠٢ / ١) وأبو القاسم الهمداني في \" الفوائد \" (١ / ١٩٦ / ١) والدارقطني في \" سننه \" (ص ٥٤٣) والمخلص في قطعة من \" فوائده \" (٨٤ / ١) وابن أبي شريح في \" جزء بيبي \" (١٦٨ / ١ - ٢) عن إبراهيم بن يزيد الخوزي عن عمرو بن دينار عن طاووس عن ابن عباس مرفوعا.","vol":"2","page":12},{"text":"وعزاه السيوطي في \" الجامع \" للطبراني والبيهقي في \" سننه \". وقال الهيثمي في \" المجمع \" (٤ / ١٧): \"\nرواه الطبراني عن ابن عباس، وفيه إبراهيم بن يزيد الخوزي وهو ضعيف \".\nقلت: بل هو ضعيف جدا، فقد قال ابن حبان: \" روى مناكير كثيرة، وأوهاما غليظة حتى يسبق إلى القلب أنه المتعمد لها \". وقال البرقي فيه: \" كان يتهم بالكذب \".\nوأشار إلى هذا الذي ذكره البرقي الإمام البخاري بقوله فيه: \" سكتوا عنه \"، قال الحافظ ابن كثير في \" اختصار علوم الحديث \" (ص ١١٨ تحقيق الشيخ أحمد شاكر ﵀): \" إذ قال البخاري في الرجل: \" سكتوا عنه \"، أو \" فيه نظر \"، فإنه يكون في أدنى المنازل وأردئها عنده، ولكنه لطيف العبارة في التجريح، فليعلم ذلك \". قال شارحه أحمد شاكر: \" وكذلك قوله: \" منكر الحديث \" فإنه يريد الكذابين، ففي \" الميزان \" للذهبي (ج ١ ص ٥): نقل ابن القطان أن البخاري قال: كل من قلت فيه: منكر الحديث فلا تحل الرواية عنه \".\n<span data-type=\"title\" id=toc-532>٥٢٥ </span>- \" ما عمل ابن آدم في هذا اليوم أفضل من دم يهراق، إلا أن تكون رحما توصل \".\nضعيف.\nقال المنذري (٢ / ١٠٢): \" رواه الطبراني في الكبير عن ابن عباس وفي إسناده يحيى بن الحسن الخشني لا يحضرني حاله \". وأما الهيثمي فقال (٤ / ١٨): \" هو ضعيف وقد وثقه جماعة \". كذا قال، ولم أجد له ذكرا في شيء من كتب الرجال التي عندي. والله أعلم.\nهذا ما كنت نشرته في \" مجلة التمدن الإسلامي \" الغراء، وأزيد الآن فأقول: ذكر السمعاني في مادة (الخشني) جمعا من الرواة منهم الحسن بن يحيى الخشني، وحكى اختلاف العلماء فيه، وهو من رجال \" التهذيب \" وقال الحافظ في \" التقريب \": \" صدوق كثير الغلط \".\nفلعله هو راوي هذا الحديث، لكن انقلب اسمه على بعض نساخ \" الطبراني \" فقال: \" يحيى بن الحسن الخشني \" فلم يعرفه المنذري، وعرفه الهيثمي، ولكنه فاته أن ينبه على انقلاب اسمه على الناسخ، والله أعلم. ثم راجعت \" معجم الطبراني الكبير \" فوجدت الحديث فيه (٣ / ١٠٤ / ١) عن الحسن بن","vol":"2","page":13},{"text":"يحيى الخشني عن إسماعيل بن عياش عن ليث عن طاووس عن ابن عباس قال: قال رسول الله ﷺ في يوم الأضحى.... فذكره. قلت: فتبين أنه هو الحسن بن يحيى الذي ذكره السمعاني وأنه انقلب اسمه على بعضهم. وازددت علما بضعف الحديث حين رأيت فيه إسماعيل بن عياش وليث وهو ابن أبي سليم فهو إسناد مسلسل بالضعفاء! . والحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-533>٥٢٦ </span>- \" ما عمل آدمي من عمل يوم النحر أحب إلى الله من إرهاق الدم، إنه ليأتي يوم القيامة بقرونها وأشعارها وأظلافها، وإن الدم ليقع من الله بمكان قبل أن يقع على الأرض، فطيبوا بها نفسا \".\nضعيف.\nأخرجه الترمذي (٢ / ٣٥٢) وابن ماجة (٢ / ٢٧٢) والحاكم (٤ /٢٢١ - ٢٢٢) والبغوي في \" شرح السنة \" (١ / ١٢٩ / ١) من طريق أبي المثنى سليمان بن يزيد عن هشام بن عروة عن أبيه عن عائشة مرفوعا. قلت: وحسنه الترمذي وقال الحاكم: \" صحيح الإسناد \"! فتعقبه الذهبي بقوله: \" قلت: سليمان واه، وبعضهم تركه \". وكذلك تعقبه المنذري في \" الترغيب \" (٢ / ١٠١) فقال: \" رووه كلهم من طريق أبي المثنى وهو واه وقد وثق \". وقال البغوي عقبه: \" ضعفه أبو حاتم جدا \".","vol":"2","page":14},{"text":"<span data-type=\"title\" id=toc-534>٥٢٧ </span>- \" الأضاحي سنة أبيكم إبراهيم، قالوا: فما لنا فيها؟ قال: بكل شعرة حسنة، قالوا: فالصوف؟ قال: بكل شعرة من الصوف حسنة \".\nموضوع.\nأخرجه ابن ماجة (٢ / ٢٧٣) والحاكم (٢ / ٣٨٩) عن عائذ الله بن عبد الله المجاشعي عن أبي داود السبيعي عن زيد بن أرقم قال: \" قال أصحاب رسول الله ﷺ: ما هذه الأضاحي قال \": فذكره. وقال الحاكم: \" صحيح الإسناد \"! فرده الذهبي بقوله: \" قلت: عائذ الله قال أبو حاتم: منكر الحديث \".\nوهذا تعقب قاصر يوهم أنه سالم ممن فوق عائذ، قال المنذري بعد أن حكى تصحيح الحاكم: \" بل واهية، عائذ الله هو المجاشعي وأبو داود هو نفيع بن الحارث الأعمى وكلاهما ساقط \". وأبو داود هذا قال الذهبي فيه: \" يضع \". وقال ابن حبان: \" لا تجوز الرواية عنه، هو الذي روى عن زيد بن أرقم ... \" فذكر الحديث.","vol":"2","page":14},{"text":"<span data-type=\"title\" id=toc-535>٥٢٨ </span>- \" يا فاطمة! قومي إلى أضحيتك فاشهديها، فإنه يغفر لك عند أول قطرة من دمها كل ذنب عملتيه، وقولي: (قل إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لا شريك له وبذلك أمرت وأنا من المسلمين) . قال عمران بن حصين: قلت: يا رسول الله! هذا لك ولأهل بيتك خاصة وأهل ذاك أنتم - أم للمسلمين عامة؟ قال: لا، بل للمسلمين عامة \".\nمنكر.\nأخرجه الحاكم (٤ / ٢٢٢) من طريق النضر بن إسماعيل البجلي: حدثنا أبو حمزة الثمالي عن سعيد بن جبير عن عمران بن حصين مرفوعا. وقال: \" صحيح الإسناد \"! فرده الذهبي بقوله: \" قلت: بل أبو حمزة ضعيف جدا، و[ابن] إسماعيل ليس بذاك \".\nومن طريق أبي حمزة واسمه ثابت بن أبي صفية رواه الطبراني في \" الكبير \" و\" الأوسط \" كما في \" المجمع \" (٤ / ١٧) .\nثم ساق له الحاكم شاهدا من طريق عطية عن أبي سعيد الخدري مرفوعا دون قوله: \" وقولي.... \" وجعل: \" قلت: يا رسول الله هذا لك ... \" من قول فاطمة، ورده الذهبي أيضا بقوله: \" قلت: عطية واه \".\nومن طريقه رواه البزاز وأبو الشيخ ابن حيان في \" كتاب الضحايا \" كما في \" الترغيب \" (٢ / ١٠٢) وقال ابن أبي حاتم في \" العلل \" (٢ / ٣٨ - ٣٩): \" سمعت أبي يقول: هو حديث منكر \".\nورواه أبو قاسم الأصبهاني عن علي نحوه كما في \" الترغيب \". وقال: \" وقد حسن بعض مشايخنا حديث علي هذا، والله أعلم \".","vol":"2","page":15},{"text":"<span data-type=\"title\" id=toc-536>٥٢٩ </span>- \" من ضحى طيبة بها نفسه، محتسبا لأضحيته، كانت له حجابا من النار \".\nموضوع.\nقال الهيثمي في \" المجمع \" (٤ / ١٧) وقد ذكره من حديث حسن بن علي: \" رواه الطبراني في \" الكبير \" وفيه سليمان بن عمرو النخعي وهو كذاب \". قلت: وقال ابن حبان فيه (١ / ٣٣٠): \" كان رجلا صالحا في الظاهر إلا أنه كان يضع الحديث وضعا \".","vol":"2","page":15},{"text":"ومن سهو السيوطي أنه أورده في \" الجامع الصغير \" من هذا الوجه! ورده عليه شارحه المناوي بكلام الهيثمي هذا ثم قال: \" فكان ينبغي للمصنف حذفه من الكتاب \".\n<span data-type=\"title\" id=toc-537>٥٣٠ </span>- \" أيها الناس ضحوا، واحتسبوا بدمائها، فإن الدم وإن وقع في الأرض، فإنه يقع في حرز الله ﷿ \".\nموضوع.\nقال الهيثمي وقد ذكره من حديث علي أيضا: \" رواه الطبراني في الأوسط، وفيه عمرو بن الحصين العقيلي وهو متروك الحديث \".","vol":"2","page":16},{"text":"<span data-type=\"title\" id=toc-538>٥٣١ </span>- \" يخرج قوم هلكى لا يفلحون قائدهم امرأة، قائدهم في الجنة \".\nمنكر.\nرواه أبو سعيد بن الأعرابي في \" المعجم \" (٧٧ / ١): أخبرنا الصاغاني: أخبرنا أبو نعيم أخبرنا عبد الجبار بن العباس عن عطاء بن السائب عن عمر بن الهجنع عن أبي بكرة قال: \" قيل له: ما منعك ألا تكون قاتلت عن\nصبرتك يوم الجمل؟ فقال \" فذكره مرفوعا. ورواه أبو منصور بن عساكر في: \" الأربعين في مناقب أمهات المؤمنين \" (٢٨ / ٢ الحديث ١٢) من طريق الصغاني.\nوأورده العقيلي في \" الضعفاء \" (٢٨٩) وقال: حدثنا محمد بن عبيدة قال: حدثنا أبو نعيم به وقال: \" عمر بن الهجنع لا يتابع عليه، ولا يعرف إلا به وعبد الجبار بن العباس من الشيعة \". قلت: وهذا صدوق، وأما عمر بن الهجنع، فقال الذهبي تبعا للعقيلي: \" لا يعرف \". وأما ابن حبان فذكره في \" الثقات \" (١ / ١٤٥) على قاعدته في توثيق المجهولين، فلا يغتر به كما نبهنا عليه مرارا.\nوعطاء بن السائب كان اختلط، فالحديث ضعيف منكر، وقد أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٠) من طريق العقيلي، وأعله بعبد الجبار هذا، فلم يصنع شيئا! ولذلك رد عليه السيوطي في \" اللآلي \" (١٠٩١) ثم ابن عراق في \" تنزيه الشريعة \" (١٩٥ / ١) بأن العقيلي أورده في ترجمة ابن الهجنع، فقال فيه ما سبق: \" متروك الحديث \". قلت: لأنه كان كذابا، فسقط حديثه.","vol":"2","page":16},{"text":"<span data-type=\"title\" id=toc-539>٥٣٢ </span>- \" إن الله نظر في قلوب العباد فلم يجد قلبا أنقى من أصحابي، ولذلك اختارهم، فجعلهم أصحابا، فما استحسنوا فهو","vol":"2","page":16},{"text":"عند الله حسن، وما استقبحوا فهو عند الله قبيح \".\nموضوع.\nرواه الخطيب (٤ / ١٦٥) من طريق سليمان بن عمرو النخعي: حدثنا أبان بن أبي عياش وحميد الطويل عن أنس مرفوعا. وقال: \" تفرد به النخعي \". قلت: وهو كذاب كما سبق مرارا، أقربها الحديث (٥٢٩) ولهذا قال الحافظ ابن عبد الهادي: \" إسناده ساقط، والأصح وقفه على ابن مسعود \". نقله في \" الكشف \" (٢ / ١٨٨) ويعني بالموقوف الحديث الآتي: \" ما رأى المسلمون حسنا فهو عند الله حسن، وما رآه المسلمون سيئا فهو عند الله سيء \".\n<span data-type=\"title\" id=toc-540>٥٣٣ </span>- \" ما رأى المسلمون حسنا فهو عند الله حسن، وما رآه المسلمون سيئا فهو عند الله سيء \".\nلا أصل له مرفوعا.\nوإنما ورد موقوفا على ابن مسعود قال: \" إن الله نظر في قلوب العباد فوجد قلب محمد ﷺ خير قلوب العباد، فاصطفاه لنفسه، فابتعثه برسالته، ثم نظر في قلوب العباد بعد محمد ﷺ فوجد قلوب أصحابه خير قلوب العباد، فجعلهم وزراء نبيه، يقاتلون على دينه فما رأى المسلمون.... \" إلخ.\nأخرجه أحمد (رقم ٣٦٠٠) والطيالسي في \" مسنده \" (ص ٢٣) وأبو سعيد ابن الأعرابي في \" معجمه \" (٨٤ / ٢) من طريق عاصم عن زر بن حبيش عنه. وهذا إسناد حسن. وروى الحاكم منه الجملة التي أوردنا في الأعلى وزاد في آخره: \" وقد رأى الصحابة جميعا أن يستخلفوا أبا بكر ﵁ \" وقال: \" صحيح الإسناد \" ووافقه الذهبي. وقال الحافظ السخاوي: \" هو موقوف حسن \".\nقلت: وكذا رواه الخطيب في \" الفقيه والمتفقه \" (١٠٠ / ٢) من طريق المسعودي عن عاصم به إلا أنه قال: \" أبي وائل \" بدل \" زر بن حبيش \". ثم أخرجه من طريق عبد الرحمن بن يزيد قال: قال عبد الله: فذكره.\nوإسناده صحيح. وقد روي مرفوعا ولكن في إسناده كذاب كما بينته آنفا. وإن من عجائب الدنيا أن يحتج بعض الناس بهذا الحديث على أن في الدين بدعة حسنة، وأن الدليل على حسنها اعتياد المسلمين لها! ولقد صار من الأمر المعهود أن يبادر هؤلاء إلى الاستدلال بهذا الحديث عندما تثار هذه المسألة وخفي عليهم.\nأ - أن هذا الحديث موقوف فلا يجوز أن يحتج به في معارضة النصوص القاطعة في","vol":"2","page":17},{"text":"أن \" كل بدعة ضلالة \" كما صح عنه ﷺ.\nب - وعلى افتراض صلاحية الاحتجاج به فإنه لا يعارض تلك النصوص لأمور: الأول:\nأن المراد به إجماع الصحابة واتفاقهم على أمر، كما يدل عليه السياق، ويؤيده استدلال ابن مسعود به على إجماع الصحابة على انتخاب أبي بكر خليفة، وعليه فاللام في \" المسلمون \" ليس للاستغراق كما يتوهمون، بل للعهد.\nالثاني: سلمنا أنه للاستغراق ولكن ليس المراد به قطعا كل فرد من المسلمين، ولوكان جاهلا لا يفقه من العلم شيئا، فلابد إذن من أن يحمل على أهل العلم منهم، وهذا مما لا مفر لهم منه فيما أظن.\nفإذا صح هذا فمن هم أهل العلم؟ وهل يدخل فيهم المقلدون الذين سدوا على أنفسهم باب الفقه عن الله ورسوله، وزعموا أن باب الاجتهاد قد أغلق؟ كلا ليس هؤلاء منهم وإليك البيان: قال الحافظ ابن عبد البر في \" جامع العلم \" (٢ / ٣٦ - ٣٧): \" حد العلم عند العلماء ما استيقنته وتبينته، وكل من استيقن شيئا وتبينه فقد علمه، وعلى هذا من لم يستيقن الشيء، وقال به تقليدا، فلم يعلمه، والتقليد عند جماعة العلماء غير الاتباع، لأن الاتباع هو أن تتبع القائل على ما بان لك من صحة قوله، والتقليد أن تقول بقوله وأنت لا تعرفه ولا وجه القول ولا معناه \".\nولهذا قال السيوطي ﵀: \" إن المقلد لا يسمى عالما \" نقله السندي في حاشية ابن ماجة (١ / ٧) وأقره. وعلى هذا جرى غير واحد من المقلدة أنفسهم بل زاد بعضهم في الإفصاح عن هذه الحقيقة فسمى المقلد جاهلا فقال صاحب \" الهداية \" تعليقا على قول الحاشية: \" ولا تصلح ولاية القاضي حتى ... يكون من أهل الاجتهاد \" قال (٥ / ٤٥٦) من \" فتح القدير \": \" الصحيح أن أهلية الاجتهاد شرط الأولوية، فأما تقليد الجاهل فصحيح عندنا، خلافا للشافعي \".\nقلت: فتأمل كيف سمى القاضي المقلد جاهلا، فإذا كان هذا شأنهم، وتلك منزلتهم في العلم باعترافهم أفلا تتعجب معي من بعض المعاصرين من هؤلاء المقلدة كيف أنهم يخرجون عن الحدود والقيود التي وضعوها بأيديهم وارتضوها مذهبا لأنفسهم، كيف يحاولون الانفكاك","vol":"2","page":18},{"text":"عنها متظاهرين بأنهم من أهل العلم لا يبغون بذلك إلا تأييد ما عليه العامة من البدع والضلالات، فإنهم عند ذلك يصبحون من المجتهدين اجتهادا مطلقا، فيقولون من الأفكار والآراء والتأويلات ما لم يقله أحد من الأئمة المجتهدين، يفعلون ذلك، لا لمعرفة الحق بل لموافقة العامة! وأما فيما يتعلق بالسنة والعمل بها في كل فرع من فروع الشريعة فهنا يجمدون على آراء الأسلاف، ولا يجيزون لأنفسهم مخالفتها إلى السنة، ولوكانت هذه السنة صريحة في خلافها، لماذا؟ لأنهم مقلدون! فهلا ظللتم مقلدين أيضا في ترك هذه البدع التي لا يعرفها أسلافكم، فوسعكم ما وسعهم، ولم تحسنوا ما لم يحسنوا، لأن هذا اجتهاد منكم، وقد أغلقتم بابه على أنفسكم؟! بل هذا تشريع في الدين لم يأذن به رب العالمين، (أم لهم شركاء شرعوا لهم من الدين ما لم يأذن به الله) وإلى هذا يشير الإمام الشافعي رحمة الله عليه بقوله المشهور: \" من استحسن فقد شرع \". فليت هؤلاء المقلدة إذ تمسكوا بالتقليد واحتجوا به - وهو ليس بحجة على مخالفيهم - استمروا في تقليدهم، فإنهم لوفعلوا ذلك لكان لهم العذر أو بعض العذر لأنه الذي في وسعهم، وأما أن يردوا الحق الثابت في السنة بدعوى التقليد، وأن ينصروا البدعة بالخروج عن التقليد إلى الاجتهاد المطلق، والقول بما لم يقله أحد من مقلديهم (بفتح اللام)، فهذا سبيل لا أعتقد يقول به أحد من المسلمين. وخلاصة القول: أن حديث ابن مسعود هذا الموقوف لا متمسك به للمبتدعة، كيف وهو ﵁ أشد الصحابة محاربة للبدع والنهي عن اتباعها، وأقواله وقصصه في ذلك معروفة في \" سنن الدارمي \" و\" حلية الأولياء \" وغيرهما، وحسبنا الآن منها قوله ﵁: \" اتبعوا ولا تبتدعوا فقد كفيتم، عليكم بالأمر العتيق \". فعليكم أيها المسلمون بالسنة تهتدوا وتفلحوا.\n<span data-type=\"title\" id=toc-541>٥٣٤ </span>- \" الهر سبع \".\nضعيف.\nرواه أحمد (٢ / ٤٤٢) والعقيلي (٣٣١) والبيهقي (١ / ٢٥١ - ٢٥٢) عن عيسى بن المسيب عن أبي زرعة عن أبي هريرة مرفوعا. وهذا سند ضعيف من أجل عيسى بن المسيب، ضعفه ابن معين، وأبو زرعة والنسائي والدارقطني وغيرهم كما في \" الميزان \" للذهبي، ثم ساق له هذا الحديث وقال العقيلي: \" ولا يتابعه إلا من هو مثله أو دونه \".","vol":"2","page":19},{"text":"<span data-type=\"title\" id=toc-542>٥٣٥ </span>- \" حمل العصا علامة المؤمن، وسنة الأنبياء \".\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" (٢ / ٩٧ - زهر الفردوس) من طريق","vol":"2","page":19},{"text":"يحيى بن هاشم الغساني عن قتادة عن أنس مرفوعا. قلت: وهذا موضوع، وإن ذكره السيوطي في \" الفتاوي \" (٢ / ٢٠١) وسكت عليه! بل أورده في \" الجامع الصغير \"! فقد تعقبه شارحه المناوي بأن الغساني هذا قال الذهبي في \" الضعفاء \": \" قالوا: كان يضع الحديث \".\n<span data-type=\"title\" id=toc-543>٥٣٦ </span>- \" كان للأنبياء كلهم مخصرة يتخصرون بها تواضعا لله ﷿ \".\nموضوع.\nرواه الديلمي من طريق وثيمة بن موسى عن سلمة بن الفضل عن محمد بن إسحاق عن الزهري عن سعيد بن المسيب عن ابن عباس رفعه. ذكره السيوطي في \" الفتاوي \" (٢ / ٢٠١) وسكت عليه! ووثيمة هذا قال ابن أبي حاتم في \" الجرح \" (٤ / ٢ / ٥): \" روى عن سلمة أحاديث موضوعة \". واعلم أنه ليس في الباب في الحض على حمل العصا، حديث يصح، وأن حمل العصا من سنن العادة لا العبادة.","vol":"2","page":20},{"text":"<span data-type=\"title\" id=toc-544>٥٣٧ </span>- \" من شم الورد الأحمر، ولم يصل علي، فقد جفاني \".\nموضوع.\nقال السيوطي في \" الفتاوي \" (٢ / ١٨٣، ١٩٢، ٢٠٨): \" هو من الأحاديث المقطوع ببطلانها مما في كتاب (نزهة المجالس) لعبد الرحمن الصفوري \". قلت: ولذلك أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (٨٥ و٨٦) وذكر أنه من وضع بعض المغاربة، فراجعه إن شئت.","vol":"2","page":20},{"text":"<span data-type=\"title\" id=toc-545>٥٣٨ </span>- \" من وجد ماله في الفيء قبل أن يقسم فهو له، ومن وجده بعدما قسم فليس له شيء \".\nضعيف.\nأخرجه الدارقطني (ص ٤٧٢) من طريق إسحاق بن عبد الله عن ابن شهاب عن سالم عن أبيه ابن عمر مرفوعا، وقال: \" إسحاق هو ابن أبي فروة متروك \". قلت: ثم رواه من طريق أخرى عن ابن عمر، وفيه رشدين بن سعد وهو ضعيف، ومن طريق أخرى عن ابن عباس مرفوعا نحوه. وفيه الحسن بن عمارة، وهو يضع. وقد روي من طرق أخرى ضعفها الزيلعي في \" نصب الراية \" (٣ / ٤٣٥) وروى الدارقطني وغيره معنى هذا الحديث عن عمر موقوفا عليه وهو ضعيف أيضا لانقطاعه كما قال الدارقطني وغيره.","vol":"2","page":20},{"text":"وقد قال بهذا التفصيل الذي تضمنه هذا الحديث جماعة من العلماء، وذهب الشافعي وجماعة آخرون إلى أنه لا يملك أهل الحرب بالغلبة شيئا من المسلمين، ولصاحبه أخذه قبل القسمة وبعدها وهذا هو الحق الذي لا شك فيه وإن تبجح بعض الكتاب المعاصرين بخلافه، واعتبر ذلك من مفاخر الإسلام فقال:\n\" إن الإسلام قرر حق تملك الغنائم لمن حازها من المتحاربين، المسلمون وغيرهم في ذلك سواء \". وهذا باطل لأنه مع أنه لا مستند له إلا هذا الحديث الضعيف، فهو مخالف لحديث المرأة الصحابية التي أسرها المشركون، وكانوا أصابوا ناقة النبي ﷺ (العضباء)، فانفلتت المرأة ذات ليلة، وهربت على العضباء، فطلبوها فأعجزتهم، وقدمت فقالت: إنها نذرت إن أنجاها الله عليها لتنحرنها! فقال ﷺ: \" لا نذر لابن آدم فيما لا يملك، ولا في معصية الله ﵎ \": رواه مسلم (٥ / ٧٨ - ٧٩) وأحمد (٤ / ٤٢٩، ٤٣٠ / ٤٣٢، ٤٣٤) .\nفهذا صريح في أن هذه المرأة لم تملك هذه الناقة، ولوأن الأمر كما قال ذلك البعض، لكانت الناقة من حق هذه المرأة وهذا بين لا يخفى.\nثم وجدت ابن عبد الهادي في \" تنقيح التحقيق \" (٢ / ٣٧٤ - ٣٧٥) استدل بهذا الحديث الصحيح لمذهب أحمد القائل: \" إذا استولى المشركون على أموال المسلمين لم يملكوها، (قال:) ووجه الحجة أنه لو ملكها المشركون ما أخذها رسول الله ﷺ وأبطل نذرها، إنما أخذ الناقة لأنه أدركها غير مقسومة \".\n<span data-type=\"title\" id=toc-546>٥٣٩ </span>- \" لا تذكروني عند ثلاث: تسمية الطعام، وعند الذبح، وعند العطاس \".\nموضوع.\nرواه البيهقي (٩ / ٢٨٦) من طريق سليمان بن عيسى: أخبرني عبد الرحيم بن زيد العمي عن أبيه مرفوعا وقال: \" هذا منقطع، وعبد الرحيم وأبوه ضعيفان، وسليمان بن عيسى السجزي في عداد من يضع الحديث \". وذكر نحوه ابن عبد الهادي في \" تنقيح التحقيق \" (٢ / ٣٩٢) وعزاه للحاكم بدل البيهقي، والله أعلم.\nوقال ابن حبان في عبد الرحيم (٢ / ١٥٢): \" يروي عن أبيه العجائب مما لا يشك من الحديث صناعته أنها معمولة أو مقلوبة كلها \". قلت: فإن سلم منهما فلن يسلم من السجزي.","vol":"2","page":21},{"text":"<span data-type=\"title\" id=toc-547>٥٤٠ </span>- \" نهينا عن صيد كلب المجوسي وطائره \".\nضعيف.\nأخرجه الترمذي (٢ / ٣٤١) والبيهقي (٩ / ٢٤٥) من طريق شريك عن الحجاج","vol":"2","page":21},{"text":"عن القاسم بن أبي بزة عن سليمان اليشكري عن جابر. وضعفه الترمذي بقوله: \" غريب لا نعرفه إلا من هذا الوجه \"، والبيهقي بقوله: \" في هذا الإسناد من لا يحتج به \".\nقلت: وهما شريك وهو ابن عبد الله القاضي، وهو ضعيف من قبل حفظه. والحجاج وهو بن أرطاة، وهو مدلس وقد عنعنه. وليس في الباب ما يشهد للحديث، ويمكن فهمه على وجهين: الأول: أن يكون كلب المجوسي صاد بإرسال صاحبه فعلى هذا لا يجوز أكل صيده فيكون معنى الحديث صحيحا.\nالثاني: أن يكون الذي أرسله مسلما، وعلى هذا يحل صيده ولا يصح معنى الحديث وقد أوضح المسألة الإمام مالك أحسن التوضيح فقال في \" الموطأ \" (٢ / ٤١): \"\nالأمر المجتمع عليه عندنا أن المسلم إذا أرسل كلب المجوسي الضاري فصاد أو قتل أنه إذا كان متعلما فأكل ذلك الصيد حلال لا بأس به، وإن لم يذكه المسلم، وإنما مثل ذلك مثل المسلم يذبح بشفرة المجوسي، أو يرمي بقوسه، أو بنبله، فيقتل بها، فصيده ذلك وذبيحته حلال لا بأس بأكله، وإذا أرسل المجوسي كلب المسلم الضاري على صيد فأخذه فإنه لا يؤكل ذلك الصيد إلا أن يذكى، وإنما مثل ذلك مثل قوس المسلم ونبله، يأخذها المجوسي، فيرمي بها الصيد فيقتله، وبمنزلة شفرة المسلم يذبح بها المجوسي، فلا يحل أكل شيء من ذلك \".\n<span data-type=\"title\" id=toc-548>٥٤١ </span>- \" ثلاث من أخلاق الإيمان: من إذا غضب لم يدخله غضبه في باطل، ومن إذا رضي لم يخرجه رضاه من حق، ومن إذا قدر لم يتعاط ما ليس له \".\nموضوع.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٣١) وعنه أبو نعيم في \" أخبار أصبهان \" (١ / ١٣٢) وابن بشران في \" الأمالي الفوائد \" (٢ / ١٣٣ / ٢) من طريق حجاج بن يوسف بن قتيبة الهمداني: حدثنا بشر بن الحسين عن الزبير بن عدي عن أنس بن مالك مرفوعا.\nوقال الطبراني: \" لم يرو هـ عن الزبير بن عدي إلا بشر بن الحسين \". قلت: وهو كذاب كما سبق مرارا.\nوقال الهيثمي (١ / ٥٩) بعد أن عزاه للمعجم: \" وفيه بشر بن الحسين وهو كذاب \".\nقلت: وراويه عنه الهمداني مجهول كما قال ابن المديني، والحديث مما سود به السيوطي \" جامعه \": ولهذا تعقبه شارحه المناوي بكلام الهيثمي المذكور ثم قال: \" فكان ينبغي للمصنف حذفه من هذا الكتاب \".\nولعل السيوطي اغتر باقتصار الحافظ العراقي على تضعيفه في \" تخريج الإحياء \" (٤ / ٣٠٧)","vol":"2","page":22},{"text":"وهو منه قصور أو ذهو ل أو تسامح في التعبير لأن الحديث الموضوع من أقسام الحديث الضعيف، ثم إن الحديث هو أول حديث في \" نسخة الزبير بن عدي \" المحفوظة في ظاهرية دمشق حرسها الله تعالى.\n<span data-type=\"title\" id=toc-549>٥٤٢ </span>- \" حجوا، فإن الحج يغسل الذنوب كما يغسل الماء الدرن \".\nموضوع.\nرواه أبو الحجاج يوسف بن خليل في \" السباعيات \" (١ / ١٨ / ١) عن يعلى بن الأشدق عن عبد الله بن جراد مرفوعا وموقوفا. ومن هذا الوجه أخرجه الطبراني في \" الأوسط \" كما في \" المجمع \" (٣ / ٢٠٩) و\" الجامع \" وقال الهيثمي: \" وفيه يعلى بن الأشدق وهو كذاب \".","vol":"2","page":23},{"text":"<span data-type=\"title\" id=toc-550>٥٤٣ </span>- \" حجوا قبل أن لا تحجوا: يقعد أعرابها على أذناب أو ديتها، فلا يصل إلى الحج أحد \".\nباطل.\nرواه أبو نعيم في \" أخبار أصفهان \" (٢ / ٧٦ - ٧٧) والبيهقي (٤ / ٣٤١) والخطيب في \" التلخيص \" (٩٦ / ٢) من طريق عبد الله بن عيسى بن بحير: حدثني محمد بن أبي محمد عن أبيه عن أبي هريرة مرفوعا.\nقلت: عبد الله هذا هو الجندي، ذكره العقيلي في \" الضعفاء \"، وساق له هذا الحديث وقال: \" إسناد مجهول فيه نظر \" وقال الذهبي: \" إسناد مظلم، وخبر منكر \".\nوقال في \" المهذب \" كما في المناوي: \" إسناده واه \". وشيخه محمد بن أبي محمد مجهول كما قال أبو حاتم، وأما ابن حبان فأورده في \" الثقات \" (٢ / ٢٦٨) ! وساق له هذا الحديث ثم قال: \" وهذا خبر باطل، وأبو محمد لا يدرى من هو؟ \" يعني أنه هو علة الحديث. والله أعلم.","vol":"2","page":23},{"text":"<span data-type=\"title\" id=toc-551>٥٤٤ </span>- \" حجوا قبل أن لا تحجوا، فكأني أنظر إلى حبشي أصمع، أفدع، بيده معول يهدمها حجرا حجرا \".\nموضوع.\nأخرجه الحاكم (١ / ١٤٨) وأبو نعيم (٤ / ١٣١) والبيهقي (٤ / ٣٤٠) عن يحيى بن عبد الحميد الحماني: حدثنا حصين بن عمر الأحمسي: حدثنا الأعمش عن إبراهيم التيمي عن الحارث بن سويد عن علي مرفوعا.\nسكت عليه الحاكم وتعقبه الذهبي بقوله:","vol":"2","page":23},{"text":"\" قلت: حصين واه، ويحيى الحماني ليس بعمدة \".\nوأقول: حصين كذاب كما قال ابن خراش وغيره. وقال الحاكم: (١ / ٢٦٨):\n\" يروي الموضوعات عن الأثبات \" وقد تفرد بهذا الحديث كما قال أبو نعيم.\nوأما الحماني، فقد تابعه جبارة عند ابن عدي (١٠٢ / ٢) في ترجمة حصين هذا وقال: \" عامة أحاديثه معاضيل \".\n<span data-type=\"title\" id=toc-552>٥٤٥ </span>- \" من غش العرب لم يدخل في شفاعتي، ولم تنله مودتي \".\nموضوع.\nأخرجه الترمذي (٤ / ٣٧٦) وأحمد رقم (٥١٩) ومن طريقه العراقي في \" محجة القرب إلى محبة العرب \" (٨ / ٢) وعبد بن حميد في \" المنتخب من المسند \" (٨ / ١) وأبو سعيد بن الأعرابي في \" معجمه \" (١٣٦ / ٢) من طريق حصين بن عمر عن مخارق بن عبد الله عن طارق بن شهاب عن عثمان بن عفان مرفوعا.\nوقال الترمذي: \" حديث غريب لا نعرفه إلا من حديث حصين بن عمر الأحمسي، وليس عند أهل الحديث بذاك القوي \". قلت: بل هو كذاب عند غير واحد منهم، كما سبق ذكره قبل هذا، وحديثه هذا معارض لما صح عنه ﷺ من قوله: \" شفاعتي لأهل الكبائر من أمتي \". وهو مخرج في \" الروض النضير \" رقم (٤٣،\n٦٥)، و\" المشكاة \" (٥٥٩٨ و٥٥٩٩) .","vol":"2","page":24},{"text":"<span data-type=\"title\" id=toc-553>٥٤٦ </span>- \" للإمام سكتتان، فاغتنموا القراءة فيهما بفاتحة الكتاب \".\nلا أصل له مرفوعا.\nوإنما رواه البخاري في \" جزء القراءة \" (ص ٣٣) عن أبي سلمة بن عبد الرحمن بن عوف قال: فذكره موقوفا عليه. قلت: وإسناده حسن.\nثم رواه عن أبي سلمة عن أبي هريرة موقوفا عليه، وسنده حسن أيضا. (١)\nوالذي دعاني إلى التنبيه على بطلان رفعه أنني رأيت ما نقله بعضهم في تعليقه على قول النووي في \" الأذكار \" (ص ٦٣): \" إنه يستحب للإمام في الصلاة الجهرية أن يسكت بعد التأمين سكتة طويلة بحيث يقرأ المأموم الفاتحة \". فقال المعلق عليه وهو الشيخ محمد حسين أحمد: \" قال الحافظ: دليل استحباب تطويل هذه السكتة حديث أبي سلمة بن عبد الرحمن\n_________\n(١) قلت: فيه دليل على أبي هريرة في \" مسلم \": \" اقرأ بها في نفسك يا فارسي \" إنما يعني قراءتها في سكتات الإمام إن وجدت. وهذه فائدة هامة. فخذها شاكرا الله تعالى.","vol":"2","page":24},{"text":"أن للإمام سكتتين.... أخرجه البخاري في كتاب \" القراءة خلف الإمام \" وأخرجه فيه أيضا عن أبي سلمة عن أبي هريرة. وعن عروة بن الزبير قال: يا بني اقرؤوا إذا سكت الإمام، واسكتوا إذا جهر، فإنه لا صلاة لمن لم\nيقرأ بفاتحة الكتاب \". فقوله: \" حديث أبي سلمة.... \" فيه إيهام كبير أنه حديث مرفوع إلى النبي ﷺ وأن اللفظ من قوله ﷺ كما هو المتبادر عند الإطلاق، وراجعني من أجل ذلك بعض الشافعية محتجا به! فبينت له أن الحديث ليس هو من كلامه ﷺ، وإنما هو مقطوع موقوف على أبي سلمة، حتى ولوكان مرفوعا لكان ضعيفا لأنه مرسل تابعي.\nثم قلت: ولوصح عنه ﷺ لما كان حجة لكم بل هو عليكم! قال كيف؟ قلت: لأنه يقول: \" فاغتنموا القراءة في السكتتين \" وهما سكتة الافتتاح وسكتة بعد القراءة، وأنتم لا تقولون بقراءة الفاتحة أو بعضها في السكتة الأولى!\nنعم نقل ابن بطال عن الشافعي أن سبب سكوت الإمام السكتة الأولى ليقرأ المأموم فيها الفاتحة. لكن الحافظ تعقبه في \" الفتح \" (٢ / ١٨٢) بقوله: \" وهذا النقل من أصله غير معروف عن الشافعي، ولا عن أصحابه، إلا أن الغزالي قال في \" الإحياء \": إن المأموم يقرأ الفاتحة إذا اشتغل الإمام بدعاء الافتتاح وخولف في ذلك، بل أطلق المتولي وغيره كراهية تقديم المأموم قراءة الفاتحة على الإمام \". وكذلك قول عروة المتقدم حجة على الشافعية، لأنه يأمر المؤتم بالسكوت إذا جهر الإمام. وهذا هو أعدل الأقوال في مسألة القراءة وراء الإمام، أن يقرأ إذا أسر الإمام، وينصت إذا جهر. وقد فصلت القول في هذه المسألة وجمعت الأحاديث الواردة فيها في تخريج أحاديث \" صفة صلاة النبي ﷺ \".\n<span data-type=\"title\" id=toc-554>٥٤٧ </span>- \" كان للنبي ﷺ سكتتان، سكتة حين يكبر، وسكتة حين يفرغ من قراءته \".\nضعيف.\nأخرجه البخاري في \" جزء القراءة \" (ص ٢٣) وأبو داود والترمذي وابن ماجة وغيرهم من حديث الحسن البصري عن سمرة بن جندب. وهذا سند ضعيف أعله الدارقطني في سننه (ص ١٣٨) بالانقطاع فقال عقب الحديث: \" الحسن مختلف في سماعه من سمرة، وقد سمع منه حديثا واحدا، وهو حديث العقيقة \".\nقلت: ثم هو على جلالة قدره مدلس كما سبق التنبيه على ذلك مرارا، ولم أجد تصريحه بسماعه لهذا الحديث بعد مزيد البحث والتفتيش عن طرقه إليه، فلو سلم أنه ثبت سماعه من سمرة لغير حديث العقيقة، لما ثبت سماعه لهذا، كما لا يخفى على المشتغلين بعلم السنة المطهرة. ثم إن للحديث علة أخرى وهي الاضطراب في متنه.\nففي هذه الرواية أن السكتة الثانية محلها بعد الفراغ من القراءة، وفي رواية ثانية: بعد الفراغ","vol":"2","page":25},{"text":"من قراءة الفاتحة، وفي الأخرى بعد الفراغ من الفاتحة وسورة عند الركوع. وهذه الرواية الأخيرة هي الصواب في الحديث لوصح، لأنه اتفق عليها أصحاب الحسن، يونس، وأشعث، وحميد الطويل، وقد سقت رواياتهم في ذلك في \" ضعيف سنن أبي داود \" (رقم ١٣٥ و١٣٨) ونقلت فيه عن أبي بكر الجصاص أنه قال: \" هذا حديث غير ثابت \". فبعد معرفة علة الحديث لا يلتفت المنصف إلى قول من حسنه. وإذا عرفت هذا فلا حجة للشافعية في هذا الحديث على استحبابهم السكوت للإمام بقدر ما يقرأ المأموم الفاتحة، وذلك لوجوه:\nالأول: ضعف سند الحديث.\nالثاني: اضطراب متنه.\nالثالث: أن الصواب في السكتة الثانية\nفيه أنها قبل الركوع بعد الفراغ من القراءة كلها لا بعد الفراغ من الفاتحة.\nالرابع: على افتراض أنها أعني السكتة بعد الفاتحة، فليس فيه أنها طويلة بمقدار ما يتمكن المقتدي من قراءة الفاتحة! ولهذا صرح بعض المحققين بأن هذه السكتة الطويلة بدعة فقال شيخ الإسلام ابن تيمية في \" الفتاوى \" (٢ / ١٤٦ - ١٤٧):\n\" ولم يستحب أحمد أن يسكت الإمام لقراءة المأموم، ولكن بعض أصحابه استحب ذلك، ومعلوم أن النبي ﷺ لوكان يسكت سكتة تتسع لقراءة الفاتحة لكان هذا مما تتوفر الهمم والدواعي على نقله، فلما لم ينقل هذا أحد، علم أنه لم يكن، وأيضا فلوكان الصحابة كلهم يقرؤون الفاتحة خلفه ﷺ، إما في السكتة الأولى وإما في الثانية لكان هذا مما تتوفر الهمم والدواعي على نقله فكيف ولم ينقل أحد من الصحابة أنهم كانوا في السكتة الثانية يقرءون الفاتحة، مع أن ذلك لوكان شرعا لكان الصحابة أحق الناس بعلمه، فعلم أنه بدعة \".\nقلت: ومما يؤيد عدم سكوته ﷺ تلك السكتة الطويلة قول أبي هريرة ﵁: \" كان رسول الله ﷺ إذا كبر للصلاة سكت هنية، فقلت: يا رسول الله أرأيت سكوتك بين التكبير والقراءة ماذا تقول؟ قال أقول: اللهم باعد بيني وبين خطاياي.... \" الحديث فلو كان رسول الله ﷺ يسكت تلك السكتة بعد الفاتحة بمقدارها لسألوه عنها كما سألوه عن هذه.\n<span data-type=\"title\" id=toc-555>٥٤٨ </span>- \" لئن أظهرني الله عليهم (يعني كفار قريش الذين قتلوا حمزة) لأمثلن بثلاثين رجلا منهم \".\nضعيف.\nرواه ابن إسحاق في \" السيرة \" عن بعض أصحابه عن عطاء بن يسار قال: نزلت سورة (النمل) بمكة وهي مكية إلا ثلاث آيات من آخرها نزلت بالمدينة بعد أحد، حين قتل حمزة ومثل به، فقال رسول الله ﷺ: (فذكره)، فلما سمع المسلمون ذلك قالوا:","vol":"2","page":26},{"text":"والله لئن ظهرنا عليهم لنمثلن بهم مثلة لم يمثلها أحد من العرب بأحد قط، فأنزل الله (وإن عاقبتهم فعاقبوا بمثل ما عوقبتهم به) إلى أخر السورة. ذكره الحافظ ابن كثير (٢ / ٥٩٢) وضعفه بقوله: \" وهذا مرسل وفيه رجل مبهم لم يسم، وقد روي من وجه آخر متصل \".\nقلت: وهذا المتصل من حديث أبي هريرة ضعيف كما يأتي بعده. وروي من حديث ابن عباس وهو: \" لئن ظفرت بقريش لأمثلن بثلاثين رجلا منهم، فأنزل الله ﷿ في ذلك: (وإن عاقبتهم فعاقبوا) إلى قوله: (يمكرون) \".\n<span data-type=\"title\" id=toc-556>٥٤٩ </span>- \" لئن ظفرت بقريش لأمثلن بثلاثين رجلا منهم، فأنزل الله ﷿ في ذلك: (وإن عاقبتهم فعاقبوا) إلى قوله: (يمكرون) \".\nضعيف.\nرواه الطبراني (٣ / ١٠٧ - ١٠٨) عن أحمد بن أيوب بن راشد البصري: أخبرنا عبد الأعلى عن محمد بن إسحاق: حدثني محمد بن كعب القرظي والحكم بن عتيبة عن مقسم ومجاهد عن ابن عباس قال: \" لما وقف رسول الله ﷺ على حمزة فنظر إلى ما به قال: لولا أن تحزن النساء ما غيبته ولتركته حتى يكون في بطون السباع وحواصل الطيور حتى يبعثه الله مما هنالك.\nقال: وأحزنه ما [رأى] به فقال \" فذكره. قلت: وهذا سند ضعيف، قال: الهيثمي (٦ / ١٢٠): \" وفيه أحمد بن أيوب بن راشد وهو ضعيف \".\nقلت: لم أجد من صرح بتضعيفه من الأئمة المتقدمين، ولا من وثقه منهم، نعم أورده ابن حبان في \" الثقات \" وقال: \" ربما أغرب \"، وهذا ليس بجرح كما أن إيراده إياه في \" الثقات \" ليس بتوثيق معتمد، كما سبق التنبيه عليه مرارا، فالحق أن الرجل في عداد مجهولي العدالة، ولذلك لم يوثقه الحافظ في \" التقريب \" ولم يضعفه، بل قال فيه \" مقبول \" إشارة إلى ما ذكرته. والله أعلم.\nورواه البيهقي في \" دلائل النبوة \" (ج ١ - غزوة أحد - مخطوط) عن ابن إسحاق قال: حدثني بريدة بن سفيان عن محمد بن كعب مرفوعا. وهذا مع إرساله ضعيف أيضا، وبريدة بن سفيان قال الحافظ: \" ليس بالقوي \". وقد روي هذا الحديث من طريق أخرى عن محمد بن كعب، أخرجه المحاملي في \" الأمالي \" (ج ٧ رقم ٢) عن عبد العزيز بن عمران:\nحدثني أفلح بن سعيد عن محمد بن كعب عن ابن عباس. وهذا سند ضعيف جدا، عبد العزيز قال الحافظ: \" متروك، احترقت كتبه فحدث من حفظه فاشتد غلطه \".","vol":"2","page":27},{"text":"وروي من حديث أبي هريرة نحوه وأتم منه، وهو:\n<span data-type=\"title\" id=toc-557>٥٥٠ </span>- \" رحمة الله عليك إن كنت ما علمت لوصولا للرحم، فعولا للخيرات، والله لولا حزن من بعدك عليك لسرني أن أتركك حتى يحشرك الله من بطون السباع - أو كلمة نحوها - أما والله على ذلك لأمثلن بسبعين كمثلتك. فنزل جبريل ﵇ على محمد ﷺ بهذه السورة وقرأ: (وإن عاقبتهم فعاقبوا بمثل ما عوقبتم به) إلى آخر الآية، فكفر رسول الله ﷺ (يعني عن يمينه)، وأمسك عن ذلك \".\nضعيف.\nأخرجه أبو بكر الشافعي في \" الفوائد \" (٢ / ٦ / ١ - ٢) والحاكم (٣ / ١٩٧) والبزاز والطبراني والبيهقي في \" دلائل النبوة \" (ج ١ - غزوة أحد) والواحدي (١٤٦ / ١) عن صالح المري عن سليمان التيمي عن أبي عثمان النهدي عن أبي هريرة: \" أن رسول الله ﷺ وقف على حمزة بن عبد المطلب حين استشهد، فنظر إلى منظر لم ينظر إلى منظر أوجع للقلب منه، أو أوجع لقلبه منه، ونظر إليه وقد مثل به فقال: \" فذكره.\nوسكت عنه الحاكم وتعقبه الذهبي بقوله: \" قلت: صالح واه \". وقال الحافظ ابن كثير (٢ / ٥٩٢): \" وهذا إسناد فيه ضعف لأن صالحا هو ابن بشير المري ضعيف عند الأئمة \".\nوكذلك ضعفه الهيثمي في \" المجمع \" (٦ / ١١٩) . ورواه البيهقي أيضا من طريق يحيى بن عبد الحميد قال: حدثنا قيس عن ابن أبي ليلى عن الحكم عن مقسم عن ابن عباس مرفوعا نحوه وزاد: \" فقال رسول الله ﷺ: بل نصبر يا رب! \".\nوسنده ضعيف، مسلسل بالضعفاء الثلاثة: ابن أبي ليلى فمن دونه! قلت: وقد ثبت بعضه مختصرا من طرق أخرى فأخرج الحاكم (٣ / ١٩٦) والخطيب في \" التلخيص \" (٤٤ / ١) عن أنس \" أن رسول الله ﷺ مر بحمزة يوم أحد وقد جدع ومثل به فقال: \" لولا أن صفية تجد لتركته حتى يحشره الله من بطون الطير والسباع، فكفنه في نمرة \". وقال: \" صحيح على شرط مسلم \" ووافقه الذهبي وهو كما قالا. ورواه الحاكم (٣ / ١٩٧ - ١٩٨) والبزاز والطبراني من حديث ابن عباس بسند لا بأس به في المتابعات والشواهد. وسبب نزول الآية السابقة في هذه الحادثة صحيح فقد قال أبي بن كعب: \" لما كان يوم أحد أصيب من الأنصار أربعة وستون رجلا، ومن المهاجرين ستة، فمثلوا بهم وفيهم حمزة، فقالت الأنصار:\nلئن أصبناهم مثل هذا لنربين عليهم، فلما كان يوم فتح مكة أنزل الله ﷿:\n(وإن عاقبتهم فعاقبوا بمثل ما عوقبتهم به) الآية، فقال رجل: لا قريش","vol":"2","page":28},{"text":"بعد اليوم، فقال رسول الله ﷺ: \" كفوا عن القوم غير أربعة \".\nرواه الترمذي (٤ / ١٣٣)، والحاكم (٢ / ٣٥٩) وعبد الله بن أحمد في \" زوائد المسند \" (٥ / ١٣٥) وحسنه الترمذي، وقال الحاكم: \" صحيح الإسناد \"، ووافقه الذهبي، وهو كما قالا.\n<span data-type=\"title\" id=toc-558>٥٥١ </span>- \" من قلد عالما لقي الله سالما \".\nلا أصل له.\nوقد سئل عنه السيد رشيد رضا ﵀ فأجاب في مجلة \" المنار \" (٣٤ / ٧٥٩) بقوله: \" ليس بحديث \".","vol":"2","page":29},{"text":"<span data-type=\"title\" id=toc-559>٥٥٢ </span>- \" جلس ﷺ على مرفقة حرير \".\nلا أصل له.\nكما أشار لذلك الحافظ الزيلعي في \" نصب الراية \" (٤ / ٢٢٧)، وقد احتج به صاحب \" الهداية \" لمذهب الحنفية الذي يجيز للرجال الجلوس على الحرير! . قال الزيلعي: \" يشكل على المذهب حديث حذيفة قال: نهانا رسول الله ﷺ أن نشرب في آنية الذهب والفضة، وأن نأكل فيها، وعن لبس الحرير والديباج، وأن نجلس عليه. أخرجه البخاري \". قلت: وهذا هو الحق أنه يحرم الجلوس على الحرير كما يحرم لبسه لحديث البخاري هذا، والأحاديث العامة في تحريم لبسه على الرجال كقوله ﵇: \" لا تلبسوا الحرير فإنه\nمن لبسه في الدنيا لم يلبسه في الآخرة \" متفق عليه، فإنها تتناول بعمومها الجلوس عليه، لأن الجلوس لبس لغة وشرعا، كما قال أنس ﵁: \" قمت إلى حصير لنا قد اسود من طول ما لبس \". فانظر كيف تصرف الأحاديث الموضوعة الناس عن الأحاديث الصحيحة. (فاعتبروا يا أولي الأبصار) .","vol":"2","page":29},{"text":"<span data-type=\"title\" id=toc-560>٥٥٣ </span>- \" عادي الأرض لله وللرسول، ثم لكم من بعد، فمن أحيا أرضا ميتة فهي له، وليس لمحتجر حق بعد ثلاث سنين \".\nمنكر بهذا التمام.\nأخرجه أبو يوسف صاحب أبي حنيفة في \" كتاب الخراج \" (ص ٧٧) قال: حدثني ليث عن طاووس قال: قال رسول الله ﷺ، فذكره. قلت: وهذا إسناد ضعيف فيه ثلاث علل: الأولى: الإرسال من طاووس، فإنه تابعي. الثانية: ضعف ليث وهو ابن أبي سليم لاختلاطه كما بينه ابن حبان في \" كتاب المجروحين \" (١ / ٥٧ و٢ / ٢٣١) .","vol":"2","page":29},{"text":"الثالثة: أبو يوسف فيه ضعف من قبل حفظه، قال الفلاس: \" صدوق كثير الخطأ \" وضعفه البخاري وغيره ووثقه ابن حبان وغيره.\nقلت: وقد تفرد بقوله في آخر الحديث: \" وليس لمحتجر.... \" فقد أخرجه يحيى بن آدم في \" كتاب الخراج \" (ص ٨٥، ٨٦، ٨٨) والبيهقي في سننه (٦ / ١٤٣) من طرق كثيرة عن ليث به مرسلا بدون هذه الزيادة، فهي منكرة.\nوكذلك أخرجه الشافعي (٢ / ٢٠٤) والبيهقي عن سفيان الثوري عن ابن طاووس مرسلا. ووصله البيهقي عن ابن طاووس عن أبيه عن ابن عباس مرفوعا.\nوقال: \" تفرد به معاوية بن هشام مرفوعا موصولا \". قلت: ومعاوية فيه ضعف، والصواب في الحديث مرسل. ثم إن هذه الزيادة رواها أبو يوسف أيضا موقوفا على عمر ﵁ فلعله الصواب. قال أبو يوسف: وحدثني محمد بن إسحاق عن الزهري عن سالم بن عبد الله. \" أن عمر بن الخطاب ﵁ قال على المنبر: \" من\nأحيا أرضا ميتة فهي له، وليس لمحتجر حق بعد ثلاث سنين \" وذلك أن رجالا كانوا يحتجرون من الأرض ما لا يعملون \". وهذا سند منقطع في موضعين، لكن رواه يحيى بن آدم (ص ٩٠) وأبو عبيد القاسم بن سلام (ص ٢٩٠) عن سالم بن عبد الله عن أبيه قال: كان الناس يحتجرون على عهد عمر ﵁ فقال: من أحيا أرضا فهي له. قال يحيى: كأنه لم يحلها له بالتحجير حتى يحييها. وهذا سند صحيح إلى عمر، ولكن ليس فيه \" وليس لمحتجر ... \".\nلكن يظهر أن هذه الجملة ثابتة عن عمر، فقد رواها أبو يوسف عنه من طريق ثانية، ويحيى من طريق ثالثة، وهي\nوإن كانت لا تخلومن ضعف فبعضها يقوي بعضا. وجملة القول: أن هذه الزيادة رفعها منكر، والصواب أنها من قول عمر، وأما الجملة الأولى من الحديث فضعيفة لإرسالها. وأما قوله: \" من أحيا أرضا ميتة فهي له \" فهي ثابتة عن النبي ﷺ من طرق أخرى عند أبي داود وغيره، وللبخاري معناه، وقد خرجتها في \" الإرواء \" (١٥٤٨)، وبعضها في \" الأحاديث الصحيحة \" رقم (٥٦٨) من المجلد الثاني منه، وقد تم طبعه قريبا والحمد لله.\nفائدة فقهية:\nاعلم أن الإحياء غير التحجير، وقد بين الفرق بينهما يحيى بن آدم أحسن بيان فقال (ص ٩٠): \" وإحياء الأرض أن يستخرج فيها عينا أو قليبا أو يسوق إليها الماء، وهي أرض لم تزرع، ولم تكن في يد أحد قبله يزرعها أو يستخرجها حتى تصلح للزرع، فهذه لصاحبها أبدا، لا تخرج","vol":"2","page":30},{"text":"من ملكه، وإن عطلها بعد ذلك، لأن رسول الله ﷺ قال: \" من أحيا أرضا فهي له \"، فهذا إذن من رسول الله ﷺ فيها للناس، فإن مات فهي لورثته وله أن يبيعها إن شاء \" قال:\n\" والتحجير، فهو غير الإحياء، قال ابن المبارك: التحجير أن يضرب على الأرض من الأعلام والمنار فهذا الذي قيل فيه إن عطلها ثلاث سنين فهي لمن أحياها بعده \". ويظهر أن هذا الفرق الواضح لم ينتبه له رئيس حزب التحرير الإسلامي فإنه احتج بهذا الحديث المنكر في كتابه \" النظام الاقتصادي في الإسلام \" (ص ٢٠) على أنه يشترط في إحياء الأرض الموات أن يستثمرها مدة ثلاث سنوات من وضع يده عليها، وأن يستمر هذا الإحياء باستغلالها فإن لم يفعل سقط حق ملكيته لها \".\nوالحديث مع أنه منكر ليس فيه الشرط المذكور، ولا هو في الإحياء كما هو ظاهر بأدنى تأمل، وكم له أولحزبه مثل هذا الاستدلال الباطل، والاحتجاج بالأحاديث المنكرة والأخبار الواهية.\n<span data-type=\"title\" id=toc-561>٥٥٤ </span>- \" إن حادينا نام فسمعنا حاديكم فملت إليكم، فهل تدرون أنى كان الحداء؟ قالوا: لا والله، قال: إن أباهم مضر خرج إلى بعض رعاته، فوجد إبله قد تفرقت، فأخذ عصا فضرب بها كف غلامه، فعدا الغلام في الوادي وهو يصيح: يا يداه يا يداه! فسمعت الإبل فعطفت عليه، فقال مضر: لواشتق مثل هذا لانتفعت به الإبل\nواجتمعت، فاشتق الحداء \".\nموضوع.\nرواه ابن الجوزي في \" تلبيس إبليس \" (ص ٢٣٨) من طريق أبي البختري وهب عن طلحة المكي عن بعض علمائهم: \" أن رسول الله ﷺ مال ذات ليلة بطريق مكة إلى حاد مع قوم، فسلم عليهم فقال \". فذكره. قلت: وهذا مع إرساله موضوع، والمتهم به أبو البختري هذا، وهو وهب بن وهب المدني القاضي قال ابن معين: \" كان يكذب عدوالله! \" وقال أحمد: \" كان يضع الحديث وضعا \".\nوذكر ابن الجوزي في مقدمة \" الموضوعات \" (١ / ٤٧ - ط) أنه من كبار الوضاعين، فالعجب منه كيف يروي له في هذا الكتاب (تلبيس إبليس) الذي أكثر قرائه لا علم لهم بالحديث ورجاله! وقد ساق الذهبي في ترجمة أبي البختري هذا أحاديث كثيرة ثم قال: \" وهذه أحاديث مكذوبة \".","vol":"2","page":31},{"text":"والموضوع في هذا الحديث إنما هو ما عدا الجملة الأولى منه، فإن لها شاهدا مرسلا قويا، فقال ابن سعد في \"\nالطبقات \" (١ / ٢): أخبرنا الفضل بن دكين أبو نعيم: أخبرنا العلاء بن عبد الكريم عن مجاهد قال:\n\" كان النبي ﷺ في سفر فبينا هو يسير بالليل ومعه رجل يسايره إذ سمع حاديا يحدو، وقوم أمامه، فقال لصاحبه، لو أتينا حادي هؤلاء القوم، فقربنا حتى غشينا القوم، فقال رسول الله ﷺ: ممن القوم؟ قالوا: من مضر، فقال: وأنا من مضر، وني حادينا، فسمعنا حاديكم، فأتيناكم.\nورواه ابن الأعرابي في \" حديث سعدان بن نصر \" (١ / ٢٢ / ١) .\nوهذا سند صحيح رجاله كلهم ثقات من رجال مسلم لولا أنه مرسل، ولكنه جاء نحوه من طريق آخر، فقال ابن سعد: أخبرنا عبد الوهاب بن عطاء العجلي: أنبأنا حنظلة بن أبي سفيان الجمحي عن طاووس قال: \" بينما رسول الله ﷺ في سفر إذ سمع صوت حاد، فسار حتى أتاهم فقال: من القوم؟ قالوا: مضريون، فقال ﷺ: وأنا مضري، فقالوا: يا رسول الله إنا أول من حدا، بينما رجل في سفر فضرب غلاما له على يده بعصا فانكسرت يده، فجعل الغلام يقول وهو يسير الإبل: وايداه وايداه! وقال: هيبا هيبا، فسارت الإبل \". وهذا مرسل صحيح أيضا. ورواه ابن الأعرابي عن عكرمة مرسلا بسند صحيح أيضا. وهو يبين أن الأصل في قصة الحداء موقوف، فرفعه ذلك الكذاب أبو البختري.\nوقد ذكر الحافظ ابن كثير في \" البداية \" (٢ / ١٩٩) عن علماء التاريخ أنهم قالوا: كان مضر أول من حدا، وذلك لأنه كان حسن الصوت، فسقط يوما عن بعيره، فوثبت يده، فجعل يقول: وايداه وايداه؟ فأعنقت الإبل لذلك. وهذا مخالف لهذا المرسل. والله أعلم.\n<span data-type=\"title\" id=toc-562>٥٥٥ </span>- \" من فقه الرجل المسلم أن يصلح معيشته، وليس من حبك الدنيا طلب ما يصلحك \".\nضعيف جدا.\nرواه ابن عدي (١٧٥ / ١) عن سعيد بن سنان عن أبي الزاهرية عن أبي شجرة عن عبد الله بن عمر مرفوعا، وقال: \" سعيد بن سنان أبو مهدي الحمصي عامة ما يرويه غير محفوظ \".\nقلت: وفي \" التقريب \": \" متروك رماه الدارقطني وغيره بالوضع \". قلت: وروي الحديث من طريق آخر بنحوه، وهو:","vol":"2","page":32},{"text":"<span data-type=\"title\" id=toc-563>٥٥٦ </span>- \" من فقه الرجل رفقه في معيشته \".\nضعيف.\nرواه أحمد (٥ / ١٩٤) ومن طريقه الثعلبي في \" تفسيره \" (٣ / ١٤٦ / ١) وابن عدي (٣٧ / ٢) وابن عساكر (١٣ / ٣٧٥ / ١) عن أبي بكر بن أبي مريم عن ضمرة بن حبيب عن أبي الدرداء مرفوعا.\nوقال ابن عدي: \" أبو بكر بن أبي مريم الغالب على حديثه الغرائب، وقل ما يوافقه عليه الثقات، وهو ممن\nلا يحتج به، ولكن يكتب حديثه \". قلت: ثم هو منقطع لأن ضمرة لم يسمع من أبي الدرداء كما أفاده الذهبي، فإن بين وفاتيهما نحومائة سنة. واقتصر الهيثمي (٤ / ٧٤) على إعلاله باختلاط ابن أبي مريم. والحديث أورده السيوطي في \" الجامع \" من رواية أحمد والبيهقي عن أبي الدرداء قال شارحه المناوي: \" ثم قال البيهقي تفرد به سعيد بن سنان عن أبي الزاهرية اهـ. قال الذهبي في \" الضعفاء \": وسعيد بن سنان عن أبي الزاهرية متهم، أي بالوضع \".\nقلت: وهذا يوهم أن الحديث من هذه الطريق عند أحمد أيضا، وليس كذلك كما سبق فتنبه، ورواه ابن عدي عن سعيد بن سنان بسند آخر عن ابن عمر نحوه وتقدم لفظه قريبا. ورواه ابن الأعرابي في \" المعجم \" (٢٣٧ / ٢) وأبو نعيم في \" الحلية \" (١ / ١١) عن فرج بن فضالة: أخبرنا لقمان بن عامر عن أبي الدرداء موقوفا عليه. والفرج بن فضالة ضعيف كما في \" التقريب \" وبقية رجاله ثقات، فلعل هذا هو أصل الحديث موقوف، أخطأ بعض الضعفاء فرفعه، والله أعلم.\nثم وجدت ما يؤيد وقفه، فقال وكيع بن الجراح في \" الزهد \" (٢ / ٧٨ / ١): حدثنا سفيان عن منصور عن سالم بن أبي الجعد \" أن رجلا صعد إلى أبي الدرداء وهو في غرفة له، وهو يلتقط حبا منثورا، فقال أبو الدرداء \" فذكره موقوفا عليه. ورجاله كلهم ثقات لولا أنه مرسل.\nوكذلك رواه ابن عساكر (٣ / ٣٧٥ / ١) من طريق المعتمر بن سليمان عن منصور به. ورواه أيضا من طريق إسماعيل بن عياش عن حريز بن عثمان الرحبي عن أبي حبيب الحارث بن محمد عن أبي الدرداء موقوفا.","vol":"2","page":33},{"text":"<span data-type=\"title\" id=toc-564>٥٥٧ </span>- \" خذوا من القرآن ما شئتم لما شئتم \".\nلا أصل له فيما أعلم.\nوقال السيد رشيد رضا في \" المنار \" (مجلد ٢٨ / ٦٦٠): \" لم أره في شيء من كتب الحديث \".","vol":"2","page":33},{"text":"٥٥٨ - \" ليس بكريم من لم يتواجد عند ذكر الحبيب \".\nموضوع.\nذكره محمد بن طاهر المقدسي في \" صفوة التصوف \" ومن طريقه أبو حفص عمر السهروردي صاحب \" عوارف المعارف \": أن النبي ﷺ أنشده أعرابي:\nقد لسعت حية الهوى كبدي * * * فلا طبيب لها ولا راقي.\nإلا الحبيب الذي شغفت به * * * فعنده رقيتي وترياقي.\nفتواجد حتى سقطت البردة عن منكبيه فقال معاوية: ما أحسن لهو كم، فقال: مهلا يا معاوية ليس ... \" الحديث. قال ابن تيمية في رسالة \" السماع والرقص \" (ص ١٦٩ من مجموعة الرسائل المنيرية ج ٣): \" هذا حديث مكذوب موضوع باتفاق أهل العلم بهذا الشأن، قال: وهذا وأمثاله إنما يرويه من هو أجهل الناس بحال النبي ﷺ وأصحابه ومن بعدهم بمعرفة الإيمان والإسلام \"! قلت: ثم راجعت كتاب \" صفوة التصوف \" للحافظ ابن طاهر المقدسي فلم أجد الحديث فيه، وإنما عزاه الحافظ في \" لسان الميزان \" لكتاب آخر له أسماه \" السماع \" وقد ساق إسناده السهروردي في \" العوارف \" (ص ١٠٨ - ١٠٩) فإذا هو من طريق أبي بكر عمار بن إسحاق قال: حدثنا سعيد بن عامر عن شعبة عن عبد العزيز بن صهيب عن أنس به.\nوقال: \" فهذا الحديث أوردناه مسندا كما سمعناه ووجدناه، وقد تكلم في صحته أصحاب الحديث، وما وجدنا شيئا نقل عن رسول الله ﷺ يشاكل وجد أهل الزمان وسماعهم واجتماعهم وهيئتهم، إلا هذا، وما أحسنه من حجة للصوفية وأهل الزمان في سماعهم وتمزيقهم الخرق وقسمتها أن لوصح، ويخالج سري أنه غير صحيح، ولم أجد فيه ذوق اجتماع النبي ﷺ مع أصحابه وما كانوا يعتدونه على ما بلغنا في هذا الحديث، ويأبى القلب قبوله. قلت: والمتهم بهذه القصة عمار بن إسحاق هذا فقد قال الذهبي في ترجمته: \" كأنه واضع هذه الخرافة التي فيها: \" قد لسعت حية الهوى كبدي \". فإن الباقين ثقات \".","vol":"2","page":34},{"text":"<span data-type=\"title\" id=toc-565>٥٥٩ </span>- \" كان يقرأ في صلاة المغرب ليلة الجمعة (قل يا أيها الكافرون)، و(قل هو الله أحد)، ويقرأ في العشاء الآخرة ليلة الجمعة (الجمعة)، و(المنافقين) \".\nضعيف جدا.\nأخرجه ابن حبان (٥٥٢) والبيهقي (٢ / ٣٩١) الشطر الأول منه من طريق سعيد بن سماك بن حرب: حدثني أبي سماك بن حرب - قال: ولا أعلم إلا - عن جابر بن سمرة قال: فذكره. وأخرجه أيضا في كتابه \" الثقات \" (٢ / ١٠٤) في ترجمة سعيد هذا، وقال: \" والمحفوظ عن سماك أن النبي ﷺ فذكره \".","vol":"2","page":34},{"text":"قلت: وهذا من تناقض ابن حبان، فإنه من جهة يعله بالإرسال ويبين أنه لا يصح موصولا عن جابر بن سمرة، ومن جهة أخرى يورد الموصول في \" صحيحه \"! وعلة الحديث سعيد بن سماك، فقد قال ابن أبي حاتم (٢ / ١ / ٣٢) عن أبيه: \" متروك الحديث \"، وتوثيق ابن حبان إياه من تساهله الذي عرف به عند المحققين، وقد يغتر به كثير ممن لا تحقيق عندهم، فيصححون أحاديث كثيرة تقليدا له، من ذلك هذا الحديث، فقد جاء في \" البجيرمي \" (٢ / ٦٤): \" ويستحب أيضا قراءة (الجمعة) و(المنافقين) في صلاة عشاء ليلة الجمعة، كما ورد عند ابن حبان بسند صحيح وقد كان السبكي يفعله، فأنكر عليه بأنه ليس في كلام الرافعي.\nفرد على المنكر بما مر. أي من الورود وكم من مسائل لم يذكرها الرافعي: فعدم ذكره لها لا يستلزم عدم سنيتها \".\nقلت: وهذا الجواب من الوجهة الفقهية صحيح، يدل على تحرر السبكي من الجمود المذهبي، ولكن الحديث ضعيف غير محفوظ بشهادة ابن حبان نفسه، فلا يثبت به الاستحباب فضلا عن السنية، بل إن التزام ذلك من البدع، وهو ما يفعله كثير من أئمة المساجد في دمشق وغيرها من البلدان السورية، ولكنهم جمعوا بين البدعة وإرضاء الناس، فقد تركوا قراءة (المنافقون) أصلا والتزموا قراءة الشطر الثاني من (الجمعة) في الركعتين تخفيفا عن الناس زعموا! وكنت منذ القديم استنكر منهم هذا الالتزام، ولا أعرف مستندهم في ذلك، حتى رأيت كلام البجيرمي هذا، المستند على هذا الحديث، الذي كنت استغربه لعدم وروده في الأمهات الستة وغيرها ولكن ذلك لا يكفي للإنكار، حتى وقفت على إسناده في \" موارد الظمآن \" ومنه نقلت، فتبين لي ضعفه بل وتضعيف ابن حبان نفسه له في كتابه الآخر، فالحمد لله على توفيقه.\nثم إن مما يدل على ضعف الحديث أن الثابت عن النبي ﷺ أنه كان يقرأ بالسورتين الأوليين في سنة المغرب، وليس في فرضه، جاء ذلك عنه ﷺ من طرق، وقد خرجته في \" صفة الصلاة \" (ص ١١٥ - السابعة) .\n<span data-type=\"title\" id=toc-566>٥٦٠ </span>- \" كان يصلي في شهر رمضان في غير جماعة بعشرين ركعة والوتر \".\nموضوع.\nأخرجه ابن أبي شيبة في \" المصنف \" (٢ / ٩٠ / ٢) وعبد بن حميد في \" المنتخب من المسند \" (٧٣ / ١ - ٢) والطبراني في \" الكبير \" (٣ / ١٤٨ / ٢) وفي \" الأوسط \" كما في \" المنتقى منه \" للذهبي (٣ / ٢) وفي \" زوائد المعجمين \" (١ / ١٠٩ / ١) وابن عدي في \" الكامل \" (١ / ٢)","vol":"2","page":35},{"text":"والخطيب في \" الموضح \" (١ / ٢٠٩) وأبو الحسن النعالي في \" حديثه \" (١٢٧ / ١) وأبو عمرو بن منده في \" المنتخب من الفوائد \" (٢٦٨ / ٢) والبيهقي في \" السنن الكبرى \" (٢ / ٤٩٦) كلهم من طريق أبي شيبة إبراهيم بن عثمان عن الحكم عن مقسم عن ابن عباس مرفوعا، وقال الطبراني: \" لا يروى عن ابن عباس إلا بهذا الإسناد \".\nوقال البيهقي: \" تفرد به أبو شيبة وهو ضعيف \". قلت: وكذا قال الهيثمي في \" المجمع \" (٣ / ١٧٢) أن أبا شيبة ضعيف، وقال الحافظ ابن حجر في \" الفتح \" (٤ / ٢٠٥) بعد ما عزاه لابن أبي شيبة: \" إسناده ضعيف \".\nوكذلك ضعفه الحافظ الزيلعي \" في نصب الراية \" (٢ / ١٥٣) من قبل إسناده، ثم أنكره من جهة متنه\nفقال: \" ثم هو مخالف للحديث الصحيح عن عائشة قالت: \" ما كان النبي ﷺ يزيد في رمضان ولا في غيره على إحدى عشرة ركعة \" رواه الشيخان \".\nوكذلك قال الحافظ ابن حجر وزاد: \" هذا مع كون عائشة أعلم بحال النبي ﷺ ليلا من غيرها \". قلت: ووافقها جابر بن عبد الله ﵁ فذكر: \" أن النبي ﷺ لما أحيا بالناس ليلة في رمضان صلى ثمان ركعات، وأوتر \".\nرواه ابن نصر في \" قيام الليل \" (ص ٩٠، ١١٤) والطبراني في \" المعجم الصغير \" (ص ١٠٨) وابن حبان في صحيحه (رقم ٩٢٠ - موارد) .\nوقد أفسد حديث جابر هذا بعض الضعفاء فرواه محمد بن حميد الرازي حدثنا عمر بن هارون بإسناده عن جابر بلفظ: \" فصلى أربعا وعشرين ركعة وأوتر بثلاث \". وأخرجه السهمي في \" تاريخ جرجان \" (٧٥ و٢٧٦) .\nقلت: ومع أن إسناده إلى محمد بن حميد لا يصح، لأن فيه من لا يعرف حاله، فإن محمد بن حميد وشيخه عمر بن هارون متهمان بالكذب فلا يعتد بروايتهما بله مخالفتهما! وبالجملة فقد اتفقت كلمات أئمة الحديث على تضعيف حديث أبي شيبة هذا، بل عده الحافظ الذهبي في ترجمته من \" الميزان \" من مناكيره.\nوقال الفقيه أحمد بن حجر الهيتمي في \" الفتاوى الكبرى \" إنه شديد الضعف.\nوأنا أرى أنه حديث موضوع، وذلك لأمور:\nالأول: مخالفته لحديث عائشة وجابر. الثاني: أن أبا شيبة أشد ضعفا مما يفهمم من عبارة البيهقي السابقة وغيره، فقد قال ابن معين فيه: \" ليس بثقة \". وقال الجوزجاني: \" ساقط \".","vol":"2","page":36},{"text":"وكذبه شعبة في قصة، وقال البخاري: \" سكتوا عنه \".\nوقد بينا فيما سبق أن من قال فيه البخاري \" سكتوا عنه \" فهو في أدنى المنازل وأردئها عنده، كما قال الحافظ ابن كثير في \" اختصار علوم الحديث \" (ص ١١٨) . الثالث: أن فيه أن صلاته ﷺ في رمضان كانت في غير جماعة، وهذا مخالف لحديث جابر أيضا، ولحديث عائشة الآخر: \" أن رسول الله ﷺ خرج ليلة من جوف الليل فصلى في المسجد، وصلى رجال بصلاته، فأصبح الناس فتحدثوا فاجتمع أكثر منهم فصلوا معه، فأصبح الناس فتحدثوا فكثر أهل المسجد من الليلة الثالثة فخرج رسول الله ﷺ فصلى بصلاته \". الحديث نحو حديث جابر وفيه: \" ولكن خشيت أن تفرض عليكم فتعجزوا عنها \".\nرواه البخاري ومسلم في \" صحيحيهما \". فهذه الأمور تدل على وضع حديث أبي شيبة. والله تعالى هو الموفق. (فائدة) دل حديث عائشة وحديث جابر على مشروعية صلاة التراويح مع الجماعة، وعلى أنها إحدى عشرة ركعة مع الوتر.\nوللأستاذ نسيب الرفاعي رسالة نافعة في تأييد ذلك اسمها \" أوضح البيان فيما ثبت في السنة في قيام رمضان \" فننصح بالاطلاع عليها من شاء الوقوف على الحقيقة.\nثم إن أحد المنتصرين لصلاة العشرين ركعة أصلحه الله - قام بالرد على الرسالة المذكورة في وريقات سماها \" الإصابة في الانتصار للخلفاء الراشدين والصحابة \" حشاها بالافتراءات، والأحاديث الضعيفة بل الموضوعة، والأقوال الواهية، الأمر الذي حملنا على تأليف رد عليه أسميته \" تسديد الإصابة إلى من زعم نصرة الخلفاء الراشدين والصحابة \" وقد قسمته إلى ستة رسائل طبع منها: الأولى: في بيان الافتراءات المشار إليها.\nالثانية: في \" صلاة التراويح \". وهي رسالة جامعة لكل ما يتعلق بهذه العبادة، وقد بينت فيها ضعف ما يروى عن عمر ﵁ أنه أمر بصلاة التراويح عشرين ركعة، وأن الصحيح عنه أنه أمر بصلاتها إحدى عشرة ركعة وفقا للسنة الصحيحة، وأن أحدا من الصحابة لم يثبت عنه خلافها فلتراجع فإنها مهمة جدا وإنما علينا التذكير والنصيحة.","vol":"2","page":37},{"text":"<span data-type=\"title\" id=toc-567>٥٦١ </span>- \" إن الله لم يأذن لمترنم بالقرآن \".\nموضوع.\nرواه الطبراني في \" الأوسط \" من حديث جابر مرفوعا. قال الهيثمي في \" مجمع الزوائد \" (٧ / ١٧٠): \" وفيه سليمان بن داود الشاذكوني، وهو كذاب \". قلت: وروايته مثل هذا الحديث مما يدل على كذبه، فإنه حديث\nباطل معارض للحديث الصحيح: \" ما أذن الله لشيء ما أذن لنبي [حسن الصوت] وفي لفظ: حسن الترنم يتغنى بالقرآن [يجهر به] \". رواه الشيخان والطحاوي وغيرهما كما في كتابي صفة النبي ﷺ (ص ١٣٠ الطبعة السابعة) .","vol":"2","page":38},{"text":"<span data-type=\"title\" id=toc-568>٥٦٢ </span>- \" كان يمكن جبهته وأنفه من الأرض، ثم يقوم كأنه السهم لا يعتمد على يديه \".\nموضوع.\nقال الهيثمي (٢ / ١٣٥): \" رواه الطبراني في الكبير عن معاذ بن جبل وفيه الخصيب بن جحدر، وهو كذاب \".\nقلت: وهذا الحديث مما يدل على كذبه، روى البخاري في \" صحيحه \" (١ / ٢٤١) عنه ﷺ: \" أنه كان إذا رفع رأسه من السجدة الثانية جلس واعتمد على الأرض ثم قام \".\nفهذا خلاف ما روى هذا الكذاب. وهذه الجلسة هي المعروفة بجلسة الاستراحة وهي سنة، وقد رواها بضعة عشر صحابيا عند أبي داود وغيره بسند صحيح، فلا التفات إلى من أنكر استحبابها وزعم أنه ﷺ إنما فعلها لحاجة أو شيخوخة! وأما تمكين الأنف والجبهة من الأرض، فثابت في غير ما حديث صحيح من فعله ﷺ وقوله، ولذلك أوردته في \" صفة النبي ﷺ \" مخرجا، فراجعه إن شئت (ص ١٤٩) .","vol":"2","page":38},{"text":"<span data-type=\"title\" id=toc-569>٥٦٣ </span>- \" ادفنوا موتاكم وسط قوم صالحين، فإن الميت يتأذى بجار السوء، كما يتأذى الحي بجار السوء \".\nموضوع.\nرواه القاضي أبو عبد الله الفلاكي في \" الفوائد \" (٩١ / ١) وأبو نعيم في \" الحلية \" (٦ / ٣٥٤) من طريق سليمان بن عيسى: حدثنا مالك بن أنس عن عمه أبي سهيل عن أبيه عن أبي هريرة مرفوعا. وقال أبو نعيم:","vol":"2","page":38},{"text":"\" غريب من حديث مالك لم نكتبه إلا من هذا الوجه \".\nقلت: وسليمان هذا كذاب، كما تقدم غير مرة، قال المناوي: \" ومن ثم أورد الجوزقاني الحديث في \" الموضوعات \"، وكذا ابن الجوزي وتعقبه المؤلف، وغاية ما أتى به أن له شاهد حاله كحاله! \".\n<span data-type=\"title\" id=toc-570>٥٦٤ </span>- \" الفقر أزين على المؤمن وأحسن من العذار على خد الفرس \".\nضعيف.\nوله طرق:\nالأول: عن عبد الرحمن بن زياد بن أنعم عن سعد بن مسعود الكندي مرفوعا. أخرجه ابن المبارك في \" الزهد \" (١٨١ / ٢ من الكواكب ٥٧٥ ورقم ٥٦٨ - ط) والحربي في \" الغريب \" (٥ / ٥٢ / ١) وأبو القاسم\nالهمداني في \" الفوائد \" (١ / ٢٠٢ / ٢) . وهذا إسناد ضعيف جدا، من أجل ابن أنعم هذا، وقد مضى القول فيه مرارا، واتهمه ابن حبان فقال (٢ / ٥٣): \" كان يروي الموضوعات عن الثقات، ويأتي عن الأثبات بما ليس من أحاديثهم، وكان يدلس عن محمد بن سعيد بن أبي قيس المصلوب \". والحديث أورده السيوطي في \" الذيل \" (رقم ٨٠٣ بترقيمي) من رواية ابن عدي وحكى قوله فيه إنه حديث منكر، فتعقبه ابن عراق في \" تنزيه الشريعة \" (٣٥٩ / ١) بأن هذا لا يقتضي أن يكون موضوعا.\nثم ذكر له الشاهد الآتي عن شداد، وآخر تقدم بلفظ: \" تحفة المؤمن الفقر \". ومن عجائب السيوطي وتناقضه أنه أورد الحديث في \" الجامع الصغير \" أيضا! من طريق الطبراني، مع أنه في \" الذيل \" حكم بوضعه! ثم إن سعد بن مسعود الكندي مختلف في صحبته كما في \" الإصابة \" فراجعه إن شئت.\nالثاني: عن أحمد بن عمار: حدثنا مالك بن أنس عن نافع عن ابن عمر مرفوعا.\nرواه القاضي الفلاكي (٩٠ / ٢) . وهذا ضعيف جدا أيضا، ابن عمار هذا هو الدمشقي أخوهشام بن عمار، قال الدارقطني: \" متروك \". وساق له في \" الميزان \" حديثا ثم قال: \" هذا منكر \".\nالثالث: عن شداد بن أنس. رواه الطبراني بسند ضعيف كما في \" المغني \" للحافظ العراقي (٤ / ١٦٩) ثم قال: \" والمعروف أنه من كلام عبد الرحمن بن زياد بن أنعم، رواه ابن عدي في الكامل هكذا \".","vol":"2","page":39},{"text":"<span data-type=\"title\" id=toc-571>٥٦٥ </span>- \" من اتخذ مغفرا ليجاهد به في سبيل الله غفر الله له، ومن اتخذ بيضة بيض الله وجهه يوم القيامة، ومن اتخذ درعا كانت له سترا من النار يوم القيامة \".\nمنكرا جدا.\nأخرجه الخطيب (٧ / ١٢٨) من طريق بشران بن عبد الملك البغدادي: حدثنا أبو عبد الرحمن دهثم بن جناح: حدثنا عبيد الله بن ضرار عن أبيه عن الحسن البصري قال: قال رسول الله ﷺ فذكره، وقال: \"منكر جدا مع إرساله، والحمل فيه على من بين بشران والحسن، فإنهم ملطيون، وقد حدثني محمد بن علي الصوري قال: سمعت عبد الغني بن سعيد المصري الحافظ يقول: ليس في الملطيين ثقة \".\nوأقره الحافظ في ترجمة دهثم من اللسان \". وعبيد\nالله بن ضرار قال الذهبي: \" لا يحتج به ولا كرامة \". وأبوه ضرار وهو ابن\nعمرو الملطي، قال الذهبي في \" المغني \": \" متروك الحديث \".","vol":"2","page":40},{"text":"<span data-type=\"title\" id=toc-572>٥٦٦ </span>- \" إن لي حرفتين اثنتين، فمن أحبهما فقد أحبني، ومن أبغضهما فقد أبغضني: الفقر والجهاد \".\nلا أصل له.\nقال الحافظ العراقي في \" تخريج الإحياء \" (٤ / ١٦٨): \" لم أجد له أصلا \". قلت: وهو منكر عندي، فقد صح عنه ﷺ أنه تعوذ من الفقر، فكيف يعقل أن يحض ﷺ أمته على حب ما تعوذ منه؟! .","vol":"2","page":40},{"text":"<span data-type=\"title\" id=toc-573>٥٦٧ </span>- \" خير هذه الأمة فقراؤها، وأسرعها تضجعا في الجنة ضعفاؤها \".\nلا أصل له.\nوقال الحافظ العراقي أيضا (٤ / ١٦٨) \" لم أجد له أصلا \".","vol":"2","page":40},{"text":"<span data-type=\"title\" id=toc-574>٥٦٨ </span>- \" من رفع يديه في الصلاة فلا صلاة له \".\nموضوع.\nأورده ابن طاهر في \" تذكرة الموضوعات \" (ص ٨٧) وقال: \" فيه مأمون بن أحمد الهروي، دجال يضع الحديث \". وقال الذهبي فيه:","vol":"2","page":40},{"text":"\" أتى بطامات وفضائح، وضع على الثقات أحاديث هذا منها \".\nوفي \" اللسان \": \" وقال أبو نعيم: \" خبيث وضاع، يأتي عن الثقات بالموضوعات \".\nقلت: ويظهر لي من الأحاديث التي افتراها أنه حنفي المذهب، متعصب هالك، فإن الأحاديث التي أوردها في ترجمته كلها تدور على الانتصار للإمام أبي حنيفة، والطعن في الإمام الشافعي، فمنها هذا الحديث فهو طعن صريح في المذهب الشافعي الذي يقول بمشروعية رفع اليدين عند الركوع والرفع منه وهو الحق الذي لا ريب فيه كما يأتي، وانتصار مكشوف لمذهب الحنفية القائل بكراهة ذلك، فلم يكتف هذا الخبيث بما عليه مذهبه من القول بالكراهة حتى افترى هذا الحديث، ليشيع بين الناس أن الرفع مبطل للصلاة، ولعله أراد بذلك أن يؤيد رواية مكحول عن أبي حنيفة أنه قال:\nمن رفع يديه في الصلاة فسدت صلاته \" وهذه الرواية اغتر بها أمير كاتب الاتقاني فبنى عليها رسالة ألفها لبيان بطلان الصلاة بالرفع!\nوكذا اغتر بها من سلك مسلكه فحكم بعدم جواز اقتداء الحنفي بالشافعي لأنهم يرفعون أيديهم! مع أن هذه الرواية عن أبي حنيفة باطلة كما حققه العلامة أبو الحسنات اللكنوي في \" الفوائد البهية، في تراجم الحنفية \" (ص ١١٦، ٢١٦، ٢١٧) .\nوهذا الحديث أورده الشيخ القاريء في \" موضوعاته \" وقال (ص ٨١): \" هذا الحديث وضعه محمد بن عكاشة الكرماني قبحه الله \". ثم نقل (ص ١٢٩) عن ابن القيم أنه قال: \" إنه موضوع \".\nقلت: وهذا يخالف ما تقدم أن الواضع له الهروي، فإن ثبت هذا فلعل أحدهما سرقه من الآخر! فتأمل ما يفعل عدم الاعتناء بالسنة، وترك التثبت في الرواية عنه ﷺ وعن علماء الأمة. (فائدة) الرفع عند الركوع والرفع منه، ورد فيه أحاديث كثيرة جدا عنه ﷺ، بل هي متواترة عند العلماء بل ثبت الرفع عنه ﷺ مع كل تكبيرة في أحاديث كثيرة ولم يصح الترك عنه ﷺ إلا من طريق ابن مسعود ﵁، فلا ينبغي العمل به لأنه ناف، وقد تقرر عند الحنفية وغيرهم: أن المثبت مقدم على النافي، هذا إذا كان المثبت واحدا فكيف إذا كانوا جماعة كما في هذه المسألة؟ فيلزمهم عملا بهذه القاعدة مع انتفاء المعارض أن يأخذوا بالرفع، وأن لا يتعصبوا للمذهب بعد قيام الحجة، ولكن المؤسف أنه لم يأخذ به منهم إلا أفراد من المتقدمين والمتأخرين حتى صار الترك شعارا لهم! . هذا ومن موضوعات الهروي المذكور آنفا:\n<span data-type=\"title\" id=toc-575>٥٦٩ </span>- \" من قرأ خلف الإمام ملئ فوه نارا \".\nموضوع.\nأورده ابن طاهر في \" التذكرة \" (ص ٩٣) وقال: \" فيه مأمون بن أحمد الهروي دجال يروي الموضوعات \".","vol":"2","page":41},{"text":"قلت: وقد سبقت ترجمته في الحديث الذي قبله. والحديث رواه ابن حبان في ترجمته من \" الضعفاء \"، وعده الذهبي من طاماته! وقد اغتر بالحديث بعض الحنفية فاحتج به على تحريم القراءة وراء الإمام مطلقا! قال أبو الحسنات اللكنوي في \" التعليق الممجد على موطأ محمد \" (ص ٩٩): \" ذكره صاحب \" النهاية \" وغيره مرفوعا بلفظ \" ففي فيه جمرة \" ولا أصل له \". وقال قبيل ذلك: \" لم يرد في حديث مرفوع صحيح النهي عن قراءة\nالفاتحة خلف الإمام وكل ما ذكروه مرفوعا فيه، إما لا أصل له وإما لا يصح \".\nثم ذكر الحديث بلفظيه مثالا على ذلك. هذا وقد اختلف العلماء قديما وحديثا في القراءة وراء الإمام على أقوال ثلاثة:\n١ - وجوب القراءة في الجهرية والسرية.\n٢ - وجوب السكوت فيهما.\n٣ - القراءة في السرية دون الجهرية.\nوهذا الأخير أعدل الأقوال وأقربها إلى الصواب وبه تجتمع جميع الأدلة بحيث لا يرد شيء منها وهو مذهب مالك وأحمد، وهو الذي رجحه بعض الحنفية، منهم أبو الحسنات اللكنوي في كتابه المذكور آنفا، فليرجع إليه من شاء التحقيق.\nهذا ومن موضوعات هذا الدجال في الطعن على الإمام الشافعي في شخصه:\n<span data-type=\"title\" id=toc-576><span data-type=\"title\" id=toc-577>٥٧٠ </span></span>- \" يكون في أمتي رجل يقال له محمد بن إدريس أضر على أمتي من إبليس، ويكون في أمتي رجل يقال له أبو حنيفة هو سراج أمتي \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (١ / ٤٥٧) من طريق مأمون بن أحمد السلمي: حدثنا أحمد بن عبد الله الجويباري: أنبأنا عبد الله بن معدان الأزدي عن أنس مرفوعا وقال: \" موضوع، وضعه مأمون أو الجويباري، وذكر الحاكم في \" المدخل \" أن مأمونا قيل له: ألا ترى إلى الشافعي ومن تبعه؟ فقال: حدثنا أحمد إلى آخره، فبان بهذا أنه الواضع له \"، قلت: وزاد في \" اللسان \": \" ثم قال الحاكم: ومثل هذه الأحاديث يشهد من رزقه الله أدنى معرفة بأنها موضوعة على رسول الله ﷺ \".\nقلت: وللحديث طرق أخرى، لا يفرح بها إلا الهلكى في التعصب لأبي حنيفة ولو برواية الكذب على رسول الله ﷺ، فإن الطرق المشار إليها مدارها على بعض الكذابين والمجهولين. فمن","vol":"2","page":42},{"text":"الغريب جدا أن يميل العلامة العيني إلى تقوية الحديث بها، وأن ينتصر له الشيخ الكوثري، ولا عجب منه في ذلك،\nفإنه مشهور بإغراقه في التعصب للإمام ﵀، ولوعلى حساب الطعن في الأئمة الآخرين، وإنما العجب من العيني، فإنه غير مشهور بذلك، وقد رد عليهما، وتكلم على الطرق المشار إليها بما لا تراه مجموعا في كتاب العلامة\nالمحقق المعلمي اليماني في كتابه القيم \" التنكيل بما في تأنيب الكوثري من الأباطيل \" (ج ١ / ٢٠، ٤٤٦ - ٤٤٩ - بتحقيقي) .\n<span data-type=\"title\" id=toc-578>٥٧١ </span>- \" كم من حوراء عيناء ما كان مهرها إلا قبضة من حنطة، أو مثلها من تمر \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (ص ١٣) وعنه ابن الجوزي في \" الموضوعات \" (٣ / ٢٥٣) وابن حبان في \" الضعفاء \" (١ / ٨٤) عن أبان بن المحبر عن نافع عن ابن عمر مرفوعا. ذكراه في ترجمة أبان هذا وقال العقيلي:\n\" شامي منكر الحديث \".\nوقال ابن حبان: \" روى عن الثقات ما ليس من أحاديثهم، حتى لا يشك المتبحر في هذه الصناعة أنه كان يعملها، لا يجوز الاحتجاج به ولا الرواية عنه \". وقال في حديثه هذا: \" باطل \".\nونقل العسقلاني في \" اللسان \" عن العقيلي أنه قال: \" لا يتابعه عليه إلا من هو مثله أو دونه \".\nوهذه الجملة ليست في نسختنا من \" الضعفاء \" للعقيلي والله أعلم. وقال ابن أبي حاتم في \" العلل \" (١ / ٢٢): قال أبي: هذا حديث باطل، وأبان هذا مجهول ضعيف الحديث \". وأورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٥٣) فأصاب، قال المناوي: \" وأقره عليه المؤلف - يعني السيوطي - في \" مختصرها \" فلم يتعقبه \". انظر \" اللآلي \" للسيوطي (٢ / ٤٥٢) .","vol":"2","page":43},{"text":"<span data-type=\"title\" id=toc-579>٥٧٢ </span>- \" ثلاث من كن فيه أظله الله تحت ظل عرشه يوم لا ظل إلا ظله، الوضوء على المكاره، والمشي إلى المساجد في الظلم، وإطعام الجائع \".\nموضوع.\nأورده السيوطي في \" الجامع الصغير \" من رواية أبي الشيخ في \" الثواب \" والأصبهاني في \" الترغيب \" عن جابر. وبجانبه الإشارة إلى ضعفه. ولم يتعقبه المناوي هنا بشيء مطلقا، فكأنه لم يستحضر إسناده، مع أن الحديث عند مخرجيه تمام حديث أوله عند الترمذي بلفظ:","vol":"2","page":43},{"text":"(ثلاث من كن فيه نشر الله عليه كنفه....) كما تقدم بيانه عن المنذري تحت الحديث (رقم ٩٢) .\nوحديث الترجمة أورده السيوطي مفصولا مستقلا عن تمامه هذا، وتعقبه المناوي تحت حديث الترمذي: بأن فيه: \" عبد الله بن إبراهيم الغفاري قال المزي: متهم. أي بالوضع \".\nفإذا كان الأمر كذلك وكان الحديثان في الأصل حديثا واحدا، فذلك يقتضي أن يعطى لهما حكم واحد، وهو الوضع، ولوكان طريق حديث الترجمة غير طريق الحديث المتقدم لنبه عليه المنذري، كما هو شأن المحدثين في مثل هذا الأمر، فلم يتنبه المناوي لهذا التحقيق، ولذلك لم يتعقبه بشيء. والله الموفق.\n<span data-type=\"title\" id=toc-580>٥٧٣ </span>- \" من صلى خلف عالم تقي، فكأنما صلى خلف نبي \".\nلا أصل له.\nوقد أشار لذلك الحافظ الزيلعي بقوله في \" نصب الراية \" (٢ / ٢٦): \" غريب \". وهذه عادته في الأحاديث التي تقع في \" الهداية \" ولا أصل لها، فيما كان من هذا النوع: \" غريب \"! . فاحفظ هذا فإنه اصطلاح خاص به.","vol":"2","page":44},{"text":"<span data-type=\"title\" id=toc-581>٥٧٤ </span>- \" إنما يفعل هذا (يعني تقبيل اليد) الأعاجم بملوكها، وإني لست بملك، إنما أنا رجل منكم \".\nموضوع.\nوهو قطعة من حديث سبق الكلام على إسناده فراجع الحديث (٨٩) .\nوقد صح عنه ﷺ تقبيل بعض الناس ليده ﷺ. ولم ينكر ذلك عليهم، فدل على جواز تقبيل يد العالم. وقد فعل ذلك السلف مع أفاضلهم، وفيه عدة آثار تراها في كتاب \" القبل والمعانقة \" لأبي سعيد ابن الأعرابي تلميذ أبي داود وفي \" الأدب المفرد \" للبخاري (ص ١٤٢) .\nلكن ليس معنى ذلك أن يتخذ العلماء تقبيل الناس لأيديهم عادة، فلا يلقاهم أحد إلا قبل يدهم - كما يفعل هذا بعضهم - فإن ذلك خلاف هديه ﷺ قطعا، لأنه لم يفعل ذلك معه إلا القليل من الصحابة الذين لا يعرفون هديه ﷺ وما هو أحب إليه كالمصافحة. ولذلك لم يرد أن المقربين منه العارفين به مثل أبي بكر وغيره من العشرة المبشرين بالجنة كانوا يقبلون يده الشريفة، وهذا خلاف ما عليه بعض المشايخ، ولو لم يكن في عادتهم هذه إلا تقبيح السنة القولية والعملية التي حض عليها رسول الله ﷺ ألا وهي المصافحة لكفى.\nومن العجيب أن بعضهم يغضب أشد الغضب إذا لم تقبل يده، وما هو إلا شيء جائز فقط، ولا يغضب مطلقا إذا تركت المصافحة مع أنها مستحبة وفيها أجر كبير، وما ذلك إلا من آثار حب النفس واتباع الهوى. نسأل الله الحماية والسلامة.","vol":"2","page":44},{"text":"<span data-type=\"title\" id=toc-582>٥٧٥ </span>- \" ما تلف مال في بر ولا بحر إلا بحبس الزكاة \".\nمنكر.\nقال الهيثمي في \" المجمع \" (٣ / ٦٣) بعد أن ذكره من حديث عمر: \" رواه الطبراني في الأوسط وفيه عمر بن هارون وهو ضعيف \".\nقلت: بل هو كذاب كما تقدم غير مرة. لكن الحديث له طريق أخرى، ذكره ابن أبي حاتم في \" العلل \" (١ / ٢٢٠ - ٢٢١) من طريق عراك بن خالد: حدثني أبي قال: سمعت إبراهيم بن أبي عبلة يحدث عن عبادة بن الصامت مرفوعا به. وقال: \" قال أبي: حديث منكر، وإبراهيم لم يدرك عبادة، وعراك منكر الحديث \".","vol":"2","page":45},{"text":"<span data-type=\"title\" id=toc-583>٥٧٦ </span>- \" إنما أتي داود ﵇ من النظرة \".\nموضوع.\nرواه أبو بكر بن أبي علي المعدل في \" الأمالي \" (ق ١٢ / ١) وأبو نعيم في \" نسخة أحمد بن إسحاق بن إبراهيم بن نبيط بن شريط \" (ق ١٥٨ / ٢) حدثني أبي إسحاق قال: حدثني إبراهيم بن نبيط عن نبيط مرفوعا. وهذه\nالنسخة قال الذهبي: \" فيها بلايا، وأحمد بن إسحاق لا يحل الاحتجاج به، فإنه كذاب \". وأقره الحافظ في \" اللسان \". وكتب بعض المحدثين على هذه \" الأمالي \" بجانب الحديث: \" موضوع \". وقد سبق الحديث بلفظ: \" كان خطيئة داود ﵇ النظر \" رقم (٣١٢) .","vol":"2","page":45},{"text":"<span data-type=\"title\" id=toc-584>٥٧٧ </span>- \" إذا رأيتم أمتي تهاب الظالم أن تقول له: إنك أنت ظالم، فقد تودع منهم \".\nضعيف.\nأخرجه أحمد (رقم ٦٥٢٠) والحاكم (٤ / ٩٦) من طريق أبي الزبير عن عبد الله بن عمرو مرفوعا. قال الحاكم: \" صحيح الإسناد \" ووافقه الذهبي.\nوأقول كلا ليس بصحيح، فإن أبا الزبير لم يسمع من ابن عمرو كما قال ابن معين وأبو حاتم، وكأن الحاكم تنبه لهذا فيما بعد فإنه روى (٤ / ٤٤٥) بهذا الإسناد حديثا آخر ثم قال:","vol":"2","page":45},{"text":"\" إن كان أبو الزبير سمع من عبد الله بن عمر [و]، فإنه صحيح \" ووافقه الذهبي. وأما ترجيح صديقنا الشيخ أحمد محمد شاكر ﵀ في \" التعليق على المسند \" أن أبا الزبير سمع منه، فليس بقوي عندي. ذلك لأنه\nبناه على رواية ابن لهيعة عن أبي الزبير قال: \" رأيت العبادلة يرجعون على صدورهم أقدامهم في الصلاة: عبد الله بن عمر، وعبد الله بن عمرو، وعبد الله بن الزبير، وعبد الله بن عباس \".\nوابن لهيعة عندنا ضعيف لسوء حفظه، ولذلك ضعفه الجمهور، فلا حجة في روايته لهذه الرؤية، سيما وهي مخالفة لما سبق عن الإمامين ابن معين وأبي حاتم. ثم لوسلمنا بثبوت سماع أبي الزبير من ابن عمرو في الجملة، لما لزم منه اتصال إسناد هذا الحديث وثبوته، لأن أبا الزبير مدلس يروي عمن لقيه ما لم يسمع منه وقصته في ذلك مع الليث ابن سعد مشهورة.\nولذلك فإني أقطع بضعف هذا الإسناد. والله أعلم.\nوبعد كتابة ما تقدم رأيت أبا الشيخ روى الحديث في جزء \" أحاديث أبي الزبير عن غير جابر \" (١١ / ١) من هذا الوجه، ثم رواه (١٥ / ٢) من طريق أبي الزبير عن عمرو بن شعيب عن عبد الله بن عمر (كذا بدون واوبعد الراء) مرفوعا، فثبت أن أبا الزبير لم يسمعه من عبد الله بن عمرو وأن بينهما عمرو بن شعيب، ثم هو على هذا الوجه الآخر منقطع أيضا لأن عمرو بن شعيب لم يسمع من جد أبيه عبد الله بن عمرو. نعم للحديث شاهد لولا شدة ضعفه لحكمت على الحديث بالحسن، عزاه السيوطي في \" الجامع \" للطبراني في \" الأوسط \" عن جابر، قال المناوي: \" وفيه سيف بن هارون ضعفه النسائي والدارقطني \". قلت: قال الدارقطني في \" سؤالات البرقاني عنه \" (رقم ١٩٦ بترقيمي): \" ضعيف، كوفي متروك \".\nقلت: فهو شديد الضعف. والله أعلم.\n<span data-type=\"title\" id=toc-585>٥٧٨ </span>- \" أحبوا العرب وبقاءهم، فإن بقاءهم نور في الإسلام، وإن فناءهم ظلمة في الإسلام \".\nضعيف.\nرواه أبو نعيم في \" نسخة أحمد بن إسحاق بن إبراهيم بن شريط \" (ق ١٠٨ / ١): حدثني أبي إسحاق قال: حدثني إبراهيم بن نبيط عن جده نبيط مرفوعا.\nقلت: وهذه النسخة فيها بلايا كما تقدم في الحديث الذي قبله. لكن له طريق آخر رواه أبو الشيخ في \" كتاب الثواب وفضائل الأعمال \" قال: حدثنا أحمد بن محمد بن الجعد: حدثنا منصور بن أبي مزاحم: حدثنا محمد بن الخطاب عن عطاء بن أبي ميمونة عن أبي هريرة مرفوعا به.","vol":"2","page":46},{"text":"ذكره الحافظ العراقي في \" محجة القرب إلى محبة العرب \" (٥ / ٢) ثم قال: \" ليس في إسناده محل نظر إلا أن محمد بن الخطاب بن جبير بن حية الثقفي الجبيري البصري ذكره ابن أبي حاتم في \" الجرح والتعديل \"، وأن أباه أبا حاتم قال: \" لا أعرفه \". وقال الأزدي: \" منكر الحديث \".\nوالأزدي ليس بعمدة، وقد زالت جهالة عينه برواية جماعة عنه، فقد روى عنه مسلم بن إبراهيم الفراهيدي وأبو سلمة المنقري، ومنصور بن أبي مزاحم، ذكره ابن حبان في \" الثقات \". قلت: وهو الذي روى حديث \" إذا ذلت العرب ذل الإسلام \" وقد سبق بيان حاله برقم (١٦٣)، وقد أورده العراقي في عقب هذا الحديث، ثم أحال في معرفة ترجمة محمد بن الخطاب عليه.\nوقد ذكر تحته ما يتلخص منه أنه مجهول الحال، كما سبق بيانه هناك. ثم وجدت له متابعا، فقال أبو الشيخ في \" تاريخ أصبهان \" (ق ١٦٠ / ١): حدثنا أبو زفر قال: حدثنا أحمد بن يونس قال: حدثنا محمد بن عبد الصمد بن جابر الضبي قال: حدثني أبي عن عطاء بن أبي ميمونة به. قلت: وهذه متابعة واهية فإن عبد الصمد بن جابر الضبي سئل عنه ابن معين فقال: \" ضعيف \"، وقال ابن حبان (٢ / ١٤٢): \" يخطيء كثيرا ويهم فيما يروي على قلة روايته \". وابنه محمد بن عبد الصمد، قال الذهبي: \" صاحب مناكير، ولم يترك \".\nوأبو زفر هو هذيل بن عبيد الله بن عبد الله بن قدامة الضبي، وفي ترجمته أورد له أبو الشيخ هذا الحديث، وقال: \" مات سنة اثنين وعشرين وثلاثمائة \" ولم يذكر فيه جرحا ولا تعديلا. ثم بدا لي أن فيه علة أخرى، وهي الانقطاع بين عطاء هذا وأبي هريرة، فإنهم لم يذكروا له رواية عنه أصلا، ويبعد أن يكون سمع منه، بل لعله ولد بعد وفاة أبي هريرة، فإن بين وفاتيهما اثنتين وسبعين سنة على الأقل، فإن أبا هريرة توفي سنة سبع، وقيل ثمان: وقيل: تسع وخمسين، ومات عطاء سنة إحدى وثلاثين ومائة. ولما كانت الطريق الأولى للحديث عن نبيط بن شريط واهية جدا، فإن الحديث يظل على ضعفه. والله أعلم.\n<span data-type=\"title\" id=toc-586>٥٧٩ </span>- \" هذا أول يوم انتصف فيه العرب من العجم. يعني يوم ذي قار \".\nضعيف.\nرواه ابن قانع في \" معجم الصحابة \" (١٢ / ٢) عن سليمان بن داود المنقري حدثنا يحيى بن يمان: حدثنا أبو عبد الله التيمي عن عبد الله بن الأخرم عن أبيه - وكانت له صحبة -","vol":"2","page":47},{"text":"قال: قال رسول الله ﷺ:\nفذكره. قلت: وهذا سند موضوع، سليمان هذا هو الشاذكوني كذاب، كذبه في الحديث ابن معين وصالح جزرة. ويحيى بن يمان ضعيف. وشيخه أبو عبد الله التيمي لم أعرفه. وقد رواه الشاذكوني بإسناد آخر أقرب إلى الصواب من هذا فقال الطبراني في \" المعجم الكبير \" (٦٢ / ٢):\nحدثنا أبو مسلم الكشي: أخبرنا سليمان بن داود الشاذكوني أخبرنا محمد بن سواء: حدثني الأشهب الضبعي: حدثني بشير بن يزيد الضبعي - وكان قد أدرك الجاهلية - قال: قال رسول الله ﷺ يوم ذي قار فذكره. قال الهيثمي (٦ / ٢١١) بعد أن عزاه للطبراني:\n\" وفيه سليمان بن داود الشاذكوني وهو ضعيف \". قلت بل: كذاب كما عرفت، ولكني وجدت له متابعا قويا، فقال خليفة بن خياط في \" كتاب الطبقات \" (١٢ / ١): حدثني محمد بن سواء به. وخليفة هذا ثقة احتج به البخاري وهو أخباري علامة.\nوالأشهب الضبعي مجهول أورده ابن أبي حاتم في \" الجرح والتعديل \" (١ / ١ / ١٣٤٢) ولم يذكر فيه جرحا ولا تعديلا. وبشير بن يزيد الضبعي، قال ابن أبي حاتم عن أبيه: \" أدرك الجاهلية له صحبة \" وقال البغوي: \" لم أسمع به إلا في هذا الحديث \".\nثم ساقه من طريق الأشهب الضبعي به. وقال الحافظ في \" الإصابة \": \" وأخرجه بقي بن مخلد في \" مسنده \" من هذا الوجه، وكذلك البخاري في \" تاريخه \" وذكره ابن حبان في التابعين فقال: شيخ قديم أدرك الجاهلية يروي المراسيل. قلت: وليس في شيء من طرق حديثه له سماع \".\nثم رواه خليفة من الطريق الأول فقال: وحدثني أبو أمية عمر بن المنخل السدوسي قال: حدثنا يحيى بن اليمان العجلي عن رجل من بني تيم اللات عن عبد الله بن الأخرم به.\nقلت: فالظاهر أنه لم تثبت صحبته، وعليه فالحديث له علتان: الإرسال والجهالة. والله أعلم.\nفائدة: قال الحافظ: \" ويوم ذي قار من أيام العرب المشهورة كان بين جيش كسرى وبين بكر بن وائل لأسباب يطول شرحها، قد ذكرها الأخباريون، وذكر ابن الكلبي أنها كانت بعد وقعة بدر بأشهر، قال: وأخبرني الكلبي عن أبي صالح عن ابن عباس قال: ذكرت وقعة ذي قار عند النبي ﷺ فقال:\nذاك أول يوم انتصف فيه العرب من العجم، وبي نصروا \".","vol":"2","page":48},{"text":"قلت: هذه الكلمة \" وبي نصروا \" رواها الطبراني من طريق خالد بن سعيد بن العاص عن أبيه عن جده فذكر قصة إرسال النبي ﷺ أبا بكر إلى بكر بن وائل وعرضه الإسلام عليهم وفيه: قالوا: حتى يجيء شيخنا فلان - قال خلاد: \" أحسبه قال: المثنى بن خارجة - فلما جاء شيخهم عرض عليهم أبو بكر ﵁، قال: إن بيننا وبين الفرس حربا فإذا فرغنا مما بيننا وبينها عدنا فنظرنا، فقال أبو بكر:\nأرأيت إن غلبتموهم أتتبعنا على أمرنا؟ قال: لا نشترط لك هذا علينا، ولكن إذا فرغنا فيما بيننا وبينهم عدنا فنظرنا فيما نقول، فلما التقوا يوم ذي قار هم والفرس قال شيخهم: ما اسم الرجل الذي دعاكم إلى الله؟ قالوا: محمد، قالوا: هو شعاركم فنصروا على القوم، فقال رسول الله ﷺ: بي نصروا. قال الهيثمي (٦ / ٢١١): \" ورجاله ثقات رجال الصحيح غير خلاد بن عيسى وهو ثقة \".\n(تنبيه): بلغ جهل بعض الناس بالتاريخ والسيرة النبوية في هذا العصر أن أحدهم طبع منشورا يرد فيه على صديقنا الفاضل الأستاذ علي الطنطاوي طلبه من الإذاعة أن تمتنع من إذاعة ما يسمونه بالأناشيد النبوية، لما فيها من وصف جمال النبي ﷺ بعبارات لا تليق بمقامه ﷺ، بل فيها ما هو أفظع من ذلك من مثل الاستغاثة به ﷺ من دون الله ﵎، فكتب المشار إليه في نشرته ما نصه بالحرف (ص ٤): \" وها هي (!) الصحابة الكرام ﵃ كانوا يستصحبون بعض نسائهم لخدمة أنفسهم في الغزوات والحروب، وكانوا يضمدون (!) الجرحى ويهيئون (!) لهم الطعام، وكانوا يوم ذي قار عند اشتداد وطيس الحرب بين الإسلام والفرس كانت النساء تهزج أهازيج وتبعث الحماس في النفوس بقولها: إن تقبلوا نعانق ونفرش النمارق. أو تدبروا نفارق فراق غير وامق. فانظر إلى هذا الجهل ما أبعد مداه! .\nفقد جعل المعركة بين الإسلام والفرس، وإنما هي بين المشركين والفرس، ونسب النشيد المذكور لنساء المسلمين في تلك المعركة! وإنما هو لنساء المشركين في غزوة أحد! كن يحمسن المشركين على المسلمين كما هو مروي في كتب السيرة! فقد خلط بين حادثتين متباينتين، وركب منهما ما لا أصل له البتة بجهله أو تجاهله ليتخذ من ذلك دليلا على جواز الأناشيد المزعومة، ولا دليل في ذلك - لوثبت - مطلقا إذ أن الخلاف بين الطنطاوي ومخالفيه ليس هو مجرد مدح النبي بل إنما هو فيما يقترن بمدحه مما لا يليق شرعا كما سبقت الإشارة إليه وغير ذلك مما لا مجال الآن لبيانه، ولكن صدق من قال: \" حبك الشيء يعمي ويصم \" فهؤلاء أحبوا الأناشيد النبوية وقد يكون بعضهم مخلصا في ذلك غير","vol":"2","page":49},{"text":"مغرض فأعماهم ذلك عما اقترن بها من المخالفات الشرعية. ثم إن هذا الرجل اشترك مع رجلين آخرين في تأليف رسالة ضدنا أسموها \" الإصابة في نصرة الخلفاء الراشدين والصحابة \" حشوها بالافتراءات والجهالات التي تنبيء عن هوى وقلة دراية، فحملني ذلك على أن ألفت في الرد عليهم كتابا أسميته \" تسديد الإصابة إلى من زعم نصرة الخلفاء الراشدين والصحابة \" موزعا على ست رسائل صدر منها الرسالة الأولى وهي في بيان بعض افتراءاتهم وأخطائهم، والثانية في \" صلاة التراويح \" والثالثة في أن \" صلاة العيدين في المصلى هي السنة \" ثم أصدرنا الخامسة بعنوان \" تحذير الساجد من اتخاذ القبور مساجد \".\n<span data-type=\"title\" id=toc-587>٥٨٠ </span>- \" ما من امرئ مسلم يرد عن عرض أخيه إلا كان حقا على الله أن يرد عنه نار جهنم يوم القيامة، ثم تلا هذه الآية: (وكان حقا علينا نصر المؤمنين) \".\nضعيف.\nأخرجه ابن أبي حاتم من طريق ليث عن شهر بن حوشب عن أم الدرداء عن أبي الدرداء مرفوعا. ورواه أبو الشيخ في \" كتاب الثواب \" كما في \" الترغيب \" (٣ / ٣٠٢)، وذكره ابن كثير في \" تفسيره \" (٣ / ٤٣٦) وسكت عليه، وذلك لظهور ضعفه، فإن شهر بن حوشب ضعيف، وكذا الراوي عنه ليث وهو ابن أبي سليم،\nوقد خولف في إسناده ومتنه فرواه عبيد الله بن أبي زياد عن شهر عن أسماء بنت يزيد مرفوعا نحوه مختصرا دون قوله: \" ثم تلا ... \". أخرجه أحمد (٦ / ٤٦١) وأبو الشيخ في \" الفوائد \" (٨٠ / ٢) .\nوعبد الله بن أبي زياد فيه ضعف أيضا، قال الحافظ في \" التقريب \": \" ليس بالقوي \".\nومما ذكرنا تعلم أن قول المنذري: \" رواه أحمد بإسناد حسن وابن أبي الدنيا والطبراني \" غير حسن. لكن الحديث له طريق أخرى عن أم الدرداء مختصرا بلفظ: \" من رد عن عرض أخيه رد الله عن وجهه النار يوم القيامة \". أخرجه الترمذي (٣ / ١٢٤) وأحمد (٦ / ٤٥٠) من طريق أبي بكر النهشلي عن مرزوق أبي بكر التيمي عن أم الدرداء عن أبي الدرداء مرفوعا به. وقال الترمذي: \" هذا حديث حسن \". قلت: لعله حسنه بالذي قبله،\nوإلا فمرزوق هذا مجهول. قال الذهبي: \" ما روى عنه سوى أبي بكر النهشلي \". وأبو بكر النهشلي قال الحافظ: \" صدوق \" والله أعلم.","vol":"2","page":50},{"text":"<span data-type=\"title\" id=toc-588>٥٨١ </span>- \" إذا استشاط السلطان تسلط الشيطان \".\nضعيف.\nأخرجه أحمد (٤ / ٢٢٦) عن عروة بن محمد قال: حدثني أبي عن جدي مرفوعا. قلت: وهذا إسناد ضعيف عروة بن محمد وأبوه هما عندي مجهولا الحال، ولم يوثقهما غير ابن حبان على قاعدته! وقد قال الحافظ في الأول: \" مقبول \". يعني عند المتابعة وقال في أبيه: \" صدوق \". ولوأنه عكس لكان أقرب إلى الصواب عندي فإن هذا قال الذهبي فيه: \" تفرد عنه ولده الأمير عروة \" فكيف يكون صدوقا سيما ولم يوثقه من يعتبر توثيقه؟ وأما عروة فقد روى عنه جماعة لكنه لم يوثقه غير ابن حبان كما ذكرنا فبقي على الجهالة. ولا يغتر بقول الهيثمي (٧ / ٧١): \" رواه أحمد والطبراني ورجاله ثقات \". فإنه يعني أنهم ثقات عند ابن حبان! .","vol":"2","page":51},{"text":"<span data-type=\"title\" id=toc-589>٥٨٢ </span>- \" إن الغضب من الشيطان، وإن الشيطان خلق من النار، وإنما تطفأ النار بالماء، فإذا غضب أحدكم فليتوضأ \".\nضعيف.\nأخرجه أحمد بالسند الذي قبله. وكذلك أخرجه البخاري في \" التاريخ \" (٤ / ١ / ٨) وأبو داود (٢ / ٢٨٧) وابن عساكر (١٥ / ٣٣٧ / ٢) .\nقلت: وسنده ضعيف فيه مجهولان، كما بينته آنفا. وقد سكت عنه الحافظ العراقي في \" تخريج الإحياء \" (٣ / ١٤٥ و١٥١) وابن حجر في \" الفتح \" (١٠ / ٣٨٤) .\nوالحديث روي عن معاوية بلفظ: \" الغضب من الشيطان، والشيطان من النار، والماء يطفي النار، فإذا غضب أحدكم فليغتسل \". رواه أبو نعيم في \" الحلية \" (٢ / ١٣٠) وابن عساكر (١٦ / ٣٦٥ / ١) عن الزبير بن بكار: أخبرنا عبد المجيد بن عبد العزيز بن أبي رواد عن ياسين بن عبد الله بن عروة عن أبي مسلم الخولاني عن معاوية بن أبي سفيان أنه خطب الناس وقد حبس العطاء شهرين أو ثلاثة، فقال له أبو مسلم: يا معاوية إن هذا المال ليس بمالك ولا مال أبيك، ولا مال أمك، فأشار معاوية إلى الناس أن امكثوا، ونزل فاغتسل ثم رجع فقال: أيها الناس إن أبا مسلم ذكر أن هذا المال ليس بمالي ولا مال أبي ولا مال أمي، وصدق أبو مسلم، إني سمعت رسول الله ﷺ يقول: (فذكر الحديث) اغدوا على عطاياكم على بركة الله ﷿.\nقلت: وهذا إسناد ضعيف أيضا، ياسين بن عبد الله بن عروة لم أجد له ترجمة. وعبد المجيد بن عبد العزيز فيه ضعف، قال الحافظ:","vol":"2","page":51},{"text":"صدوق يخطيء، وكان مرجئا، أفرط ابن حبان فقال: متروك \". قلت: لفظ ابن حبان (٢ / ١٥٢): \" منكر الحديث جدا، يقلب الأخبار، ويروي المناكير عن المشاهير فاستحق الترك \".\n<span data-type=\"title\" id=toc-590>٥٨٣ </span>- \" أترعون عن ذكر الفاجر؟! اذكروه بما فيه يحذره الناس \".\nموضوع.\nأخرجه العقيلي في \" الضعفاء \" (٧٢) وكذا ابن حبان (١ / ٢١٥) وأبو الحسن الحربي في \" الأمالي \" (٢٤٥ / ١) وابن عدي (٢٦٠ / ٢) والمحاملي في \" الأمالي \" (ج ٥ رقم ١٥) والبيهقي في \" سننه \" (١٠ / ٢١٥) والخطيب في \" تاريخه \" (١ / ٣٨٢، ٣ / ١٨٨ و٧ / ٢٦٢) وفي \" الكفاية \" (ص ٤٢) وابن عساكر (١٢ / ٧ / ٢) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (٢١ / ١) والهروي في \" ذم الكلام \" (٤ / ٨١ / ١) والسهمي في \" تاريخه \" (٧٥) من طريق الجارود بن يزيد عن بهز بن حكيم عن أبيه عن جده مرفوعا.\nوقال العقيلي: \" ليس له من حديث بهز أصل، ولا من حديث غيره، ولا يتابع عليه من طريق يثبت \".\nوقال البيهقي: \" هذا يعرف بالجارود بن يزيد النيسابوري وأنكره عليه أهل العلم بالحديث، سمعت أبا عبد الله الحافظ (يعني الحاكم) يقول: سمعت أبا عبد الله محمد بن يعقوب الحافظ غير مرة يقول: كان أبو بكر الجارودي إذا مر بقبر جده يقول: يا أبة لولم تحدث بحديث بهز بن حكيم لزرتك \"! قال ابن عدي والبيهقي: \" وقد سرقه عنه جماعة من الضعفاء فرووه عن بهز بن حكيم، ولم يصح فيه شيء \". وقال ابن حبان: \" والخبر في أصله باطل، وهذه الطرق كلها بواطيل لا أصل لها \". وخفي هذا على الهروي فقال: \" حديث حسن من حديث بهز وقد توبع جارود بن يزيد عليه \"! وتبعه يوسف بن عبد الهادي في \" جمع الجيوش والدساكر على ابن عساكر \"! (٢ / ٢) .\nوروى الخطيب عن أحمد أنه قيل له. رواه غيره؟ فقال: ما علمت. ثم ذكر الخطيب أنه روي عن جماعة ثم قال: \" ولا يثبت عن واحد منهم ذلك، والمحفوظ أن الجارود تفرد به \". ثم روى عن البخاري أنه قال فيه: \" منكر الحديث، كان أبو أسامة يرميه بالكذب \". وعن أبي داود: \" غير ثقة \" وقال الذهبي في \" الميزان \": \" وقال أبو حاتم: كذاب \". وفي \" اللسان \":","vol":"2","page":52},{"text":"\" قال العقيلي: متروك الحديث، لأنه يكذب ويضع الحديث \". وذكر المناوي: أن الدارقطني قال في \" علله \": \" هو من وضع الجارود، ثم سرقه منه جمع \". وفي \" الميزان \" أنه \" موضوع \"، ونقله عنه في \" الكبير \" وأقره، لكن نقل الزركشي عن الهروي في \" كتاب ذم الكلام \" أنه حسن باعتبار شواهده \"!\nقلت: وهذا الاستدراك لا طائل تحته، لأنه ذهو ل عن الشرط الذي يجب تحققه في الشواهد حتى يتقوى الحديث بها وهو السلامة من الضعف الشديد الناتج من تهمة في الرواة، وهذا مفقود ههنا لما سبق في كلام الأئمة النقاد أن الحديث من وضع الجارود سرقه منه آخرون! ولهذا لما حكى السخاوي في \" المقاصد \" كلام الهروي السابق تعقبه بالرد فقال: \" وليس كذلك، فقد قال الحاكم فيما نقله البيهقي في \" الشعب \": إنه غير صحيح ولا معتمد \". ولهذا أورد الحديث ابن طاهر في \" الموضوعات \" (ص ٣) وأعله بالجارود. قلت: وممن سرقه عنه سليمان بن عيسى السجزي فرواه عن سفيان، أخرجه ابن عدي (١٦١ / ١) وقال: \" وهذا عن الثوري عن بهز باطل والسجزي يضع الحديث \". وقد روي الحديث بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-591>٥٨٤ </span>- \" ليس لفاسق غيبة \".\nباطل.\nرواه الطبراني في \" المعجم الكبير \" وأبو الشيخ في \" التاريخ \" (ص ٢٣٦) وابن عدي (ق ٦١ / ٢) وأبو بكر ابن سلمان الفقيه في \" مجلس من الأمالي \" (١٥ / ٢) وأبو بكر الدقاق في \" حديثه \" (٢ / ٤٢ / ٢) والهروي في \" ذم الكلام \" (٤ / ٨١ / ١) والقضاعي في \" مسند الشهاب \" (٩٧ / ٢) والواحدي في \" التفسير \" (٤ / ٨٢ / ١) وكذا الخطيب في \" الكفاية \" (ص ٤٢) كل هؤلاء من طريق جعدبة بن يحيى الليثي: حدثنا العلاء بن بشر عن سفيان عن بهز بن حكيم عن أبيه عن جده مرفوعا. قلت: وهذا سند ضعيف جدا، جعدبة قال الدارقطني: \" متروك \". والعلاء بن بشر ضعفه الأزدي. وذكره الحاكم فقال: \" هذا الحديث غير صحيح \"، وقال ابن حبان في \" الثقات \" في ترجمة العلاء: \" روى عنه جعدبة بن يحيى مناكير \". وقال ابن عدي: \" والعلاء بن بشر هذا لا يعرف، وهذا اللفظ غير معروف \". ونقل المناوي عنه عن أحمد أنه قال: \" حديث منكر \".","vol":"2","page":53},{"text":"قلت: وقد وجدت له طريقا أخرى، رواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٣٩ - ٢٤٠) عن محمد بن يعقوب: حدثنا إبراهيم بن سلام المكي: حدثنا ابن أبي فديك عن جعفر بن محمد عن أبيه عن جده مرفوعا به. قلت: وهذا سند ضعيف محمد بن يعقوب هذا هو ابن أبي يعقوب أبو بكر ترجمه أبو نعيم ولم يذكر فيه جرحا ولا تعديلا، وإبراهيم بن سلام المكي لم أعرفه. والحديث ذكره ابن القيم في الموضوعات في كتابة \" المنار \" وقال (ص ٦١): \" قال الدارقطني والخطيب: قد روي من طرق وهو باطل \".\n<span data-type=\"title\" id=toc-592>٥٨٥ </span>- \" من ألقى جلباب الحياء فلا غيبة له \".\nضعيف جدا.\nأخرجه عيسى بن علي الوزير في \" ستة مجالس \" (١٩٣ / ٢) وأبو القاسم المهرواني في \" الفوائد المنتخبة \" (٤١ / ١) والبيهقي في \" سننه \" (١٠ / ٢١٠) والخطيب (٨ / ٤٣٨) وأبو محمد بن شيبان العدل في \" الفوائد \" (١\n/ ٢٢٠ / ١) والقضاعي (٣٦ / ١) من طريق رواد بن الجراح أبي عصام العسقلاني:\nحدثنا أبو سعد الساعدي عن أنس مرفوعا. وقال البيهقي: \" ليس بالقوي \"، وقال المهرواني: \" غريب، ولم نكتبه إلا من حديث رواد بن الجراح \". قلت: وله علتان: الأولى: رواد هذا، قال الحافظ في \" التقريب \": \" صدوق اختلط بآخره فترك، وفي حديثه عن الثوري ضعف شديد \". الثانية: أبو سعد هذا قال الذهبي في \" الميزان \": \" ليس بعمدة \" ثم ساق له هذا الحديث، ثم قال: \" وقد ذكره علي بن أحمد السليماني في من يضع الحديث \". وقال الدارقطني في \" سؤالات البرقاني عنه \" (رقم ٥٧٤ - نسختي): \" مجهول يترك حديثه \". وللحديث طريق\nأخرى عند الخطيب (٤ / ١٧١) وأبي بكر الكلاباذي في \" مفتاح المعاني \" (١٢٠ /٢) عن الربيع بن بدر: حدثنا أبان عن أنس به. وهذا أشد ضعفا من الذي قبله: الربيع متروك، وأبان وهو ابن أبي عياش متهم بالوضع.","vol":"2","page":54},{"text":"<span data-type=\"title\" id=toc-593>٥٨٦ </span>- \" ليس مني ذوحسد ولا نميمة ولا كهانة، ولا أنا منه، ثم تلا هذه الآية (والذين يؤذون المؤمنين المؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا) \".","vol":"2","page":54},{"text":"موضوع.\nذكره الهيثمي (٨ / ٩١) من حديث عبد الله بن بسر ثم قال: \" رواه الطبراني وفيه سليمان بن سلمة الخبائري وهو متروك \". قلت: وذلك لأنه متهم قال ابن الجنيد: \" كان يكذب \". وساق له الذهبي حديثا وقال: \" هذا\nموضوع \".\n<span data-type=\"title\" id=toc-594>٥٨٧ </span>- \" ثلاثة من كن فيه آواه الله في كنفه، وستر عليه برحمته، وأدخله في محبته، من إذا أعطى شكر، وإذا قدر غفر، وإذا غضب فتر \".\nموضوع.\nرواه ابن حبان في \" الضعفاء \" (٢ / ٩٣) والحاكم (١ / ١٢٥) والخطيب في \" التلخيص \" (٧٦ - ٢) عن عمر بن راشد مولى عبد الرحمن بن أبان بن عثمان التيمي: حدثنا محمد بن عبد الرحمن بن أبي ذئب القرشي عن هشام بن عروة عن محمد بن علي عن ابن عباس مرفوعا. قال الحاكم: \" صحيح الإسناد \"! ورد الذهبي بقوله: \" بل واه، فإن عمر قال فيه أبو حاتم: وجدت حديثه كذبا \".\nقلت: وكنيته أبو حفص الجاري وقال ابن حبان: \" يضع الحديث على الثقات، لا يحل ذكره في الكتب إلا على سبيل القدح فيه فكيف الرواية عنه؟! \". وقد أخرجه البيهقي في \" الشعب \" وقال عقبه: \" عمر بن راشد هذا شيخ مجهول من أهل مصر يروي ما لا يتابع عليه \". ولهذا قال المناوي متعقبا على السيوطي الذي أورد الحديث في \" الجامع الصغير \": \" لم يصب في إيراده \". قلت: وله طريق أخرى عن ابن أبي ذئب به. أخرجه ابن عدي (٣٣١ / ١ - ٢): حدثنا أحمد بن داود بن أبي صالح حدثنا أبو مصعب المديني - يلقب مطرف -: حدثني محمد بن عبد الرحمن بن أبي ذئب به. وأحمد هذا قال ابن حبان (١ / ١٣٤) وابن طاهر: \" يضع الحديث \".","vol":"2","page":55},{"text":"<span data-type=\"title\" id=toc-595>٥٨٨ </span>- \" من دفع غضبه دفع الله عنه عذابه، ومن حفظ لسانه ستر الله عورته، ومن اعتذر إلى الله قبل عذره \".","vol":"2","page":55},{"text":"موضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١١١) معلقا عن عبد السلام بن هاشم: حدثنا خالد بن برد عن أبيه عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد مكذوب، المتهم به عبد السلام بن هاشم هذا، قال فيه عمرو بن علي الفلاس: \" لا أقطع على أحد بالكذب إلا عليه \". وقد تساهل الهيثمي في تضعيفه فقط فقال في \" المجمع \" (٨ / ٦٨) بعد أن ساق الحديث دون الجملة الأخيرة منه: \" رواه الطبراني في \" الأوسط \" وفيه عبد السلام بن هاشم وهو ضعيف \".\nومن رواية الطبراني أورده السيوطي في \" الجامع \" وتعقبه المناوي بكلام الهيثمي الذي نقلته آنفا، إلا أنه وقع في نقله \" ابن هلال \" بدل \" ابن هشام \" وهو موافق لما ذكره الهيثمي في مكان آخر (٨ / ٧٠) وكأنه وهم منه، أو تحريف من بعض النساخ، إذ ليس في الرواة من يدعى عبد السلام بن هلال. والله أعلم. والحديث أشار المنذري (٣ / ٢٧٩) لضعفه أو وضعه.\n<span data-type=\"title\" id=toc-596>٥٨٩ </span>- \" لا يحل لثلاثة نفر يكونون بأرض فلاة إلا أمروا عليهم أحدهم \".\nضعيف.\nرواه أحمد (رقم ٦٦٤٧) من طريق ابن لهيعة قال: حدثنا عبد الله بن هبيرة عن أبي سالم الجيشاني عن عبد الله بن عمرو مرفوعا في حديث. قلت: وهذا سند ضعيف من أجل ابن لهيعة فإنه ضعيف لسوء حفظه. والذي صح في هذه الباب ما أخرجه أبو داود (١ / ٤٠٧) وغيره من حديث أبي هريرة مرفوعا بلفظ: \" إذا كان ثلاثة في سفر فليؤمروا أحدهم \". وسنده حسن، وله شواهد انظرها إن شئت في \" المجمع \" (٥ / ٢٥٥)، وكلها بلفظ الأمر ليس في شيء منها \" لا يحل \". فهذا مما تفرد به ابن لهيعة فهو ضعيف منكر. أقول هذا تحقيقا للرواية وبيانا للفرق\nبين ما صح من الحديث وما لم يصح. فإنه يترتب على ذلك نتائج هامة أحيانا وذلك لأن لفظ: \" لا يحل \" نص في حرمة ترك التأمير، وأما لفظ الأمر فليس نصا في ذلك بل هو ظاهر، ولذلك اختلف العلماء في حكم التأمير فمن قائل بالندب، ومن قائل بالوجوب، ولوصح لفظ ابن لهيعة لكان قاطعا للنزاع. أقول هذا مع أنني أرى الأرجح الوجوب، لأنه الأصل في الأمر كما هو مقرر في علم الأصول، وممن قال بوجوب التأمير الغزالي في \" الإحياء \" (٢ / ٢٢٣) فيراجع كلامه فإنه مفيد.","vol":"2","page":56},{"text":"<span data-type=\"title\" id=toc-597>٥٩٠ </span>- \" من أمر بمعروف فليكن أمره بمعروف \".\nضعيف جدا.\nرواه أبو العباس الأصم في \" جزء من حديثه \" (١٩٣ / ١) ورقم (١٢٩","vol":"2","page":56},{"text":"نسختي) وعلي بن الحسن بن إسماعيل العبدي في \" حديثه \" (١٥٦ / ١ - ٢) والضياء في \" المنتقى من مسموعاته بمرو\" (٤٢ / ١) عن سلم بن ميمون الخواص حدثنا زفر بن سليمان عن المثنى بن الصباح عن عمرو بن شعيب عن أبيه عن جده مرفوعا. قلت: وهذا سند ضعيف جدا لما يأتي، واقتصر السيوطي في عزوه على البيهقي في \" الشعب \". وقال المناوي: \" وفيه سلم بن ميمون الخواص أورده الذهبي في \" الضعفاء \" وقال: قال ابن حبان: بطل الاحتجاج به.\nوقال أبو حاتم: لا يكتب حديثه، عن (زافر) قال ابن عدي: لا يتابع على حديثه، ووثقه ابن معين. عن (المثنى بن الصباح) ضعفه ابن معين، وقال النسائي: متروك \".\nقلت: ومع هذا كله سكت الحافظ العراقي على الحديث في \" تخريج الإحياء \" (٢ / ٢٩٢) !\n<span data-type=\"title\" id=toc-598>٥٩١ </span>- \" من صلى ركعة لم يقرأ فيها بأم القرآن فلم يصل، إلا وراء الإمام \".\nضعيف.\nرواه القاضي أبو الحسن الخلعي في \" الفوائد \" (٤٧ / ١) عن يحيى بن سلام: حدثنا مالك بن أنس عن وهب بن كيسان عن جابر مرفوعا.\nقلت: ويحيى بن سلام ضعفه الدارقطني كما في \" الميزان \"، ونقل الزيلعي (١ / ١٠) عنه أعني الدارقطني أنه قال في \" غرائب مالك \": \" هذا باطل لا يصح عن مالك \".\nقلت: والصواب أنه موقوف كذلك أخرجه الخلعي أيضا عن القعنبي، والبيهقي (٢ / ١٦٠) عن ابن بكير، كلاهما عن مالك عن وهب عن جابر من قوله غير مرفوع، وقال البيهقي: \" رفعه يحيى بن سلام وغيره من الضعفاء عن مالك، وذلك مما لا يحل روايته على طريقة الاحتجاج به \". قلت: والحديث صحيح بدون قوله: \" إلا وراء الإمام \" يشهد له قوله ﷺ: \" لا صلاة لمن لم يقرأ بفاتحة الكتاب \" رواه الشيخان عن عبادة بن الصامت، وقوله ﷺ لـ \" المسيء صلاته \" بعد أن أمره بقراءة الفاتحة في الركعة الأولى: \" ثم اصنع ذلك في صلاتك كلها \" رواه البخاري وغيره. لكن في معنى هذه الزيادة: \" إلا وراء الإمام \" قوله ﷺ: \" من كان له إمام فقراءة الإمام له قراءة \".","vol":"2","page":57},{"text":"وهو حديث صحيح عندنا له طرق كثيرة جدا وقد ساقها الزيلعي (٢ / ٦ - ١١) ثم خرجتها في \" الإرواء \" رقم (٤٩٣)، وهي وإن كانت لا تخلومن ضعف، ولكنه ضعف منجبر، وقد صح إسناده عن عبد الله بن شداد مرسلا، والمرسل إذا جاء متصلا فهو حجة عند الإمام الشافعي وغيره فاللائق بأتباعه أن يأخذوا بهذا الحديث إذا أرادوا أن لا يخالفوه في أصوله! وهو من المخصصات لحديث عبادة بن الصامت، ولكنه يخصصه بالجهرية فقط، لا في السرية، لأن قراءة الإمام فيها لا تكون قراءة لمن خلفه، إذ أنهم لا يسمعونها فلا ينتفعون بقراءته، فلابد لهم من\nالقراءة السرية، وبذلك نكون عاملين بالحديثين ولا نرد أحدهما بالآخر. وهو مذهب مالك وأحمد وغيرهما أن القراءة فيها مشروعة دون الجهرية. وهو أعدل الأقوال كما قال شيخ الإسلام ابن تيمية في \" الفتاوى \" ومن أراد التفصيل فليرجع إليها، وسبق شيء من هذا في الحديث (٥٦٩) .\n<span data-type=\"title\" id=toc-599>٥٩٢ </span>- \" أسست السموات السبع والأرضون السبع على (قل هو الله أحد) \".\nموضوع.\nرواه أبو الحسن الخلعي في \" الفوائد \" (٥٣ / ٢) والدينوري في \" المجالسة \" (٣٦ / ٣ / ١) عن موسى بن محمد بن عطاء قال: حدثنا شهاب بن خراش الحوشبي قال: سمعت قتادة يقول: حدثني أنس بن مالك به مرفوعا. قلت: وهذا إسناد موضوع، موسى بن محمد بهذا هو الدمياطي المقدسي قال ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ١ / ١٦١): \" قال أبي كان يكذب ويأتي بالأباطيل، وقال موسى بن سهل الرملي: أشهد عليه أنه كان يكذب، وقال أبو زرعة: كان يكذب \". وقال ابن حبان (٢ / ٢٤١ - ٢٤٢): \" كان يضع الحديث على الثقات، ويروي ما لا أصل له عن الأثبات \". وقال العقيلي (ص ٤١٠): \" يحدث عن الثقات بالبواطيل والموضوعات \". وبالجملة فهو ممن اتفقت كلمات الأئمة على تكذيبه واطراح حديثه، ولذلك قال الذهبي: إنه أحد التلفاء. ثم نقل تكذيب أبي زرعة وأبي حاتم له وقول ابن حبان فيه. ثم ذكر له أحاديث موضوعة هذا منها، ومع ذلك كله ووضوح حال الرجل لم يستحي السيوطي فأورد له هذا الحديث في \" الجامع الصغير \" الذي صانه بزعمه عما تفرد به كذاب أو وضاع! وقد أورده من رواية تمام عن أنس. وتعقبه المناوي بأنه فيه الدمياطي هذا ونقل التكذيب المذكور عن أبي زرعة وأبي حاتم. ومما يدل على كذبه أن الحديث رواه ابن الضريس في \" فضائل القرآن \" (٣ / ١١٠ / ١) من","vol":"2","page":58},{"text":"طريق آخر عن كعب الأحبار من قوله، فرفعه هذا الكذاب بإسناد من عنده ألصقه به! ومن موضوعات هذا الكذاب: \" الجنة تحت أقدام الأمهات، من شئن أدخلن، ومن شئن أخرجن \".\n<span data-type=\"title\" id=toc-600>٥٩٣ </span>- \" الجنة تحت أقدام الأمهات، من شئن أدخلن، ومن شئن أخرجن \".\nموضوع.\nرواه ابن عدي (٣٢٥ / ١) والعقيلي في \" الضعفاء \" عن موسى بن محمد بن عطاء: حدثنا أبو المليح حدثنا ميمون عن ابن عباس مرفوعا. وقال العقيلي: \" هذا منكر \". نقله الحافظ في ترجمة \" موسى بن عطاء \" وهو كذاب كما سبق بيانه في الذي قبله. والشطر الأول من الحديث له طريق آخر، رواه أبو بكر الشافعي في \" الرباعيات \" (٢ / ٢٥ / ١) وأبو الشيخ في \" الفوائد \" وفي \" التاريخ \" (ص ٢٥٣) والثعلبي في \" تفسيره \" (٣ / ٥٣ / ١) والقضاعي (٢ / ٢ / ١) والدولابي (٢ / ١٣٨) عن منصور بن المهاجر عن أبي النضر الأبار عن أنس مرفوعا به. ومن هذا الوجه رواه الخطيب في \" الجامع \" كما في \" فيض القدير \" للمناوي وقال: \" قال ابن طاهر: ومنصور وأبو النضر لا يعرفان، والحديث منكر، انتهى. فقول العامري في شرحه: \" حسن \" غير حسن \". ويغني عن هذا حديث معاوية بن جاهمة أنه جاء النبي ﷺ فقال: يا رسول الله أردت أن\nأغزووقد جئت أستشيرك؟ فقال: هل لك أم؟ قال: نعم. قال: فالزمها فإن الجنة تحت رجليها. رواه النسائي (٢ / ٥٤)، وغيره كالطبراني (١ / ٢٢٥ / ٢) . وسنده حسن إن شاء الله، وصححه الحاكم (٤ / ١٥١)، ووافقه الذهبي، وأقره المنذري (٣ / ٢١٤) .","vol":"2","page":59},{"text":"<span data-type=\"title\" id=toc-601>٥٩٤ </span>- \" هدية الله إلى المؤمن السائل على بابه \".\nموضوع.\nرواه تمام في \" الفوائد \" (٩ / ١٦٧ / ٢) والضياء في \" المنتقى من مسموعاته بمرو\" (٦٢ / ٢) عن أبي أيوب سليمان بن سلمة الخبائري: حدثنا سعيد بن موسى (وقال الضياء: ابن زيد الأزدي): حدثنا مالك عن نافع عن ابن عمر مرفوعا. وعزاه السيوطي في \" الجامع \" للخطيب فقط في \" رواة مالك \" عن ابن عمر، وتعقبه المناوي بأن الخطيب قال: \" وسعيد مجهول، والخبائري مشهور بالضعف \". قال المناوي: \" قال في \" الميزان \" قلت: هذا موضوع، وسعيد هالك. اهـ. وأعاده في محل آخر وقال: هذا كذب. اهـ. وقال ابن الجوزي: حديث لا يصح، وسعيد بن موسى اتهمه ابن حبان بالوضع \".","vol":"2","page":59},{"text":"قلت: ولم يتفرد به سعيد بن زيد بل تابعه عند تمام سعيد بن أبي مريم، لكن الراوي عنه عبد السلام بن محمد الأموي قال الدارقطني: \" ضعيف جدا \" وقال: \" منكر الحديث \". وقال الخطيب: \" صاحب مناكير \". قلت: ولعله أراد أن يقول: \" سعيد بن زيد \" فقال: \" سعيد بن أبي مريم \" خطأ، وابن أبي مريم ثقة بخلاف الأول. قلت: ويحتمل أن ذلك من وهم أو وضع الخبائري، فقد رأيت ابن حبان أورد الحديث في \" الضعفاء \" (١ / ٣٢٤) من طريقه قال: حدثنا سعيد بن موسى عن مالك به، وساق له حديثا آخر وقال: \" لست أدري وضعه سعيد بن موسى أوسليمان بن سلمة، لأن الخبر في نفسه موضوع \". وتابعه أيضا موسى بن محمد الدمياطي وهو كذاب كما سبق قبل حديثين، رواه ابن عدي كما في \" الميزان \" وقال: \" هذا كذب \" وأقره الحافظ في \" اللسان \". ومن طريقه رواه القضاعي في \" مسند الشهاب \" (٥ / ٢ / ٣) وأبو نعيم في \" أخبار أصبهان \" (٢ / ١٣٥) .\n<span data-type=\"title\" id=toc-602>٥٩٥ </span>- \" إذا مدح الفاسق غضب الرب واهتز لذلك العرش \".\nمنكر.\nرواه أبو الشيخ في \" العوالي \" (٣٢ / ١) والخطيب في \" تاريخه \" (٧ / ٢٩٨ و٨ / ٤٢٨) من طريق أبي خلف خادم أنس عن أنس بن مالك مرفوعا. ومن هذا الوجه رواه ابن أبي الدنيا في \" ذم الغيبة \" كما ذكره المناوي وقال: \" أبو خلف قال الذهبي: قال يحيى: كذاب، وقال أبو حاتم: منكر الحديث. وقال ابن حجر في \" الفتح \": سنده ضعيف. (قال المناوي): ورواه ابن عدي عن بريدة، قال العراقي: وسنده ضعيف. وفي \" الميزان \": خبر منكر \".","vol":"2","page":60},{"text":"<span data-type=\"title\" id=toc-603>٥٩٦ </span>- \" الناس كأسنان المشط، وإنما يتفاضلون بالعافية، والمرء كثير بأخيه يرفده ويحمله، ولا خير في صحبة من لا يرى لك مثل ما ترى له \".\nضعيف جدا.\nرواه ابن عدي (١٥٣ / ٢) عن المسيب بن واضح: حدثنا سليمان بن عمرو: حدثنا إسحاق بن عبد الله بن أبي طلحة عن أنس بن مالك مرفوعا وقال: \" وهذا الحديث وضعه سليمان على إسحاق \".","vol":"2","page":60},{"text":"ومن طريقه رواه القضاعي (٢ / ٩ / ١) وابن الجوزي في \" الموضوعات \" (٣ / ٨٠) من طريق ابن عدي، وتعقبه السيوطي في \" اللآلي \" (٢ / ٢٩٠) بأن له طريقا أخرى. قلت: أخرجه الدولابي (١ / ١٦٨) وابن حبان في \" المجروحين \" (١ / ١٨٨ - ١٨٩) والخطابي في \" غريب الحديث \" (١١٩ / ٢) وابن عساكر (٢ / ١١٩ / و٣ / ٢٠٥ / ٢) وأبو نعيم ببعضه (١٠ / ٢٥) من طرق عن بكار بن شعيب أبي خزيمة العبدي قال: حدثنا عبد العزيز ابن أبي حازم عن أبيه عن سهل بن سعد مرفوعا به.\nوهذا سند ضعيف جدا بكار بن شعيب قال ابن حبان: \" يروي عن الثقات ما ليس من حديثهم، لا يجوز الاحتجاج به \". ثم ساق له هذا الحديث منكرا له عليه كما قال الحافظ في \" اللسان \" وقال الجوزجاني: \" وهو منكر جدا \".\nلكن قال السيوطي: \" وقد توبع بكار فقال ابن لال: حدثنا محمد بن أحمد بن يعقوب: حدثنا إبراهيم بن فهد: حدثنا محمد بن موسى حدثنا غياث بن عبد المجيد عن عمر بن سليم عن أبي حازم به.\nقلت: وسكت عليه السيوطي، وهذه متابعة قوية لولا أن الطريق إليها مظلمة، فإن غياث بن عبد الحميد مجهول كما قال العقيلي: ومحمد بن موسى لم أعرفه، وفي طبقته بهذا الاسم جماعة. وإبراهيم بن فهد قال ابن عدي: \" سائر أحاديثه مناكير، وهو مظلم الأمر \". وقال أبو الشيخ: \" قال البردعي: ما رأيت أكذب منه \".\nقال أبو الشيخ: \" وكان مشايخنا مضعفونه \". قلت: فمثل هذا الطريق لا يستشهد به لشدة ضعفه. وقد وجدت له طريقا آخر عن سهل بن سعد، أخرجه أبو الشيخ في \" أحاديث أبي الزبير عن غير جابر \" (١١ / ٢) عن سهل بن عامر البجلي حدثنا ميمون بن عمرو البصري عن أبي الزبير عن سهل بن سعد مرفوعا. ولكنه واه جدا، سهل بن عامر هذا قال ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ١ / ٢٠٢): \" قال أبي: وهو ضعيف، روى أحاديث بواطيل وكان يفتعل الأحاديث \". وفي معناه قول البخاري: \" منكر الحديث \".\nوأما ابن حبان فيبدو أنه لم يتبين له حقيقة أمره فلذلك أورده في \" الثقات \"! ووجدت له شاهدين آخرين متصل ومرسل.\nأما المتصل فأخرجه ابن عساكر (٣ / ٢٠٥ / ٢) عن بشر بن عون: حدثنا بكار بن تميم عن مكحول عن أبي أمامة مرفوعا. قلت: وهذا موضوع بكار بن تميم مجهول، والآفة بشر بن عون قال ابن حبان (١ / ١٨١): \" له نسخة عن بكار بن تميم عن مكحول نحو مائة حديث كلها موضوعة \".","vol":"2","page":61},{"text":"وأما المرسل فأخرجه الخطيب (٧ / ٥٧) من طريق بشر بن غياث عن البراء بن عبد الله الغنوي عن الحسن قال: قال رسول الله ﷺ. وهذا سند ضعيف جدا، بشر بن غياث، قال الذهبي: \" مبتدع ضال لا ينبغي أن يروى عنه ولا كرامة \". \" وفي الميزان \": \" قال الأزدي: زائغ صاحب رأي، لا يقبل له قول، ولا يخرج حديثه ولا كرامة إذا كان عندنا على غير طريقة الإسلام \". ونقل عنه أنه كان ينكر عذاب القبر وسؤال الملكين والصراط والميزان. والبراء بن عبد الله الغنوي ضعفه أحمد وابن معين وغيرهما.\nوالحسن هو البصري فهو مرسل، وعلى إرساله فالإسناد إليه غير صحيح. وبالجملة فالحديث ضعيف جدا، وليس في كل هذه الطرق ما يأخذ بعضده. والله أعلم.\nثم وجدت له طريقا ثانيا عن أنس، رواه ابن شاذان الأزجي في \" حديثه \" (٢ / ١٠٥ / ٢) عن رواد بن الجراح عن أبي سعد الساعدي عن أنس بن مالك مرفوعا. وهذا سند تالف! أبو سعد هذا قال الذهبي: \" مجهول حدث عنه رواد بن الجراح وليس بعمدة، وقد ذكره علي بن أحمد السلماني في من يضع الحديث \".\n<span data-type=\"title\" id=toc-604>٥٩٧ </span>- \" نعم، خصال أربع: الدعاء لهما، والاستغفار لهما، وإنفاذ وعدهما، وصلة الرحم التي لا رحم لك إلا من قبلهما. قاله لمن سأله: هل بقي من بر أبو ي شيء بعد موتهما أبرهما به؟ \".\nضعيف.\nرواه أبو بكر ابن أبي شيبة في \" الأدب \" (١ / ١٥١ / ١ - ٢): حدثنا الفضيل بن دكين: حدثنا ابن الغسيل: حدثني أسيد بن علي مولى أبي أسيد عن أبيه أنه سمع أبا أسيد قال: بينما أنا جالس عند النبي ﷺ\nأتاه رجل من بني سلمة فقال: يا رسول الله هل بقي.... الحديث. ورواه الروياني في \" مسنده \" (٢٥١ / ١) والخطيب في \" الموضح \" (١ / ٤١ - ٤٢) والواحدي (١٥٣ / ٢) وأبو عبد الرحمن السلمي في \" آداب الصحبة \" (ص ٤١) من طرق أخرى عن عبد الرحمن بن الغسيل به.\nوقد تابعه موسى بن يعقوب عن أسيد به إلا أنه قال: \" أسيد \" بالضم. أخرجه الخطيب وأشار إلى أنه خطأ وأن الصواب \" أسيد \" كما رواه ابن الغسيل. قلت: وهذا إسناد ضعيف، رجاله ثقات كلهم، غير علي مولى أبي أسيد لم يوثقه غير ابن حبان، ولم يرو عنه غير ابنه أسيد، ولهذا قال الذهبي:","vol":"2","page":62},{"text":"\" لا يعرف \"، وأشار إلى ذلك الحافظ بقوله: \" مقبول \". وعنه رواه أبو داود (٥١٤٢) وابن ماجة (٣٦٦٤) وأحمد (٣ / ٤٩٧ - ٤٩٨) وابن حبان (٢٠٣٠) .\n<span data-type=\"title\" id=toc-605>٥٩٨ </span>- \" لما قدم المدينة جعل النساء والصبيان والولائد يقلن:\nطلع البدر علينا من ثنيات الوداع\nوجب الشكر علينا ما دعا لله داع \".\nضعيف.\nرواه أبو الحسن الخلعي في \" الفوائد \" (٥٩ / ٢) وكذا البيهقي في \" دلائل النبوة \" (٢ / ٢٣٣ - ط) عن الفضل بن الحباب قال: سمعت عبد الله بن محمد بن عائشة يقول فذكره. وهذا إسناد ضعيف رجاله ثقات، لكنه معضل سقط من إسناده ثلاثة رواة أو أكثر، فإن ابن عائشة هذا من شيوخ أحمد وقد أرسله.\nوبذلك أعله الحافظ العراقي في \" تخريج الإحياء \" (٢ / ٢٤٤) . ثم قال البيهقي كما في تاريخ ابن كثير (٥ / ٢٣): \" وهذا يذكره علماؤنا عند مقدمه المدينة من مكة لا أنه لما قدم المدينة من ثنيات الوداع عند مقدمه من تبوك \". وهذا الذي حكاه البيهقي عن العلماء جزم به ابن الجوزي في \" تلبيس إبليس \" (ص ٢٥١ تحقيق صاحبي الأستاذ خير الدين وانلي)، لكن رده المحقق ابن القيم فقال في \" الزاد \" (٣ / ١٣): وهو وهم ظاهر لأن \" ثنيات الوداع \" إنما هي ناحية الشام لا يراها القادم من مكة إلى المدينة ولا يمر بها إلا إذا توجه إلى الشام \".\nومع هذا فلا يزال الناس يرو ن خلاف هذا التحقيق، على أن القصة برمتها غير ثابتة كما رأيت!\n(تنبيه): أورد الغزالي هذه القصة بزيادة: \" بالدف والألحان \" ولا أصل لها كما أشار لذلك الحافظ العراقي بقوله: \" وليس فيه ذكر للدف والألحان \". وقد اغتر بهذه الزيادة بعضهم فأورد القصة بها، مستدلا على جواز الأناشيد النبوية المعروفة اليوم! فيقال له: \" أثبت العرش ثم انقش \"! على أنه لوصحت القصة لما كان فيها حجة على ما ذهبوا إليه كما سبقت الإشارة لهذا عند الحديث (٥٧٩) فأغنى عن الإعادة.","vol":"2","page":63},{"text":"<span data-type=\"title\" id=toc-606>٥٩٩ </span>- \" إذا مات الرجل منكم فدفنتموه فليقم أحدكم عند رأسه، فليقل: يا فلان ابن فلانة! فإنه سيسمع، فليقل: يا فلان ابن فلانة! فإنه سيستوي قاعدا، فليقل: يا فلان ابن فلانة، فإنه سيقول: أرشدني أرشدني رحمك الله، فليقل: اذكر ما خرجت عليه من دار الدنيا: شهادة أن لا إله إلا الله وحده لا شريك له، وأن محمدا عبده ورسوله، وأن الساعة آتية لا ريب فيها، وأن الله يبعث من في القبور، فإن منكرا ونكيرا يأخذ كل واحد منهما بيد صاحبه ويقول له: ما تصنع عند رجل قد لقن حجته؟ فيكون الله حجيجهما دونه \".\nمنكر.\nأخرجه القاضي الخلعي في \" الفوائد \" (٥٥ / ٢) عن أبي الدرداء هاشم بن محمد الأنصاري: حدثنا عتبة بن السكن عن أبي زكريا عن جابر بن سعيد الأزدي قال: \" دخلت على أبي أمامة الباهلي وهو في النزع، فقال لي: يا أبا سعيد إذا أنا مت فاصنعوا بي كما أمر رسول الله ﷺ أن نصنع بموتانا فإنه قال: فذكره. قلت: وهذا إسناد ضعيف جدا، لم أعرف أحد منهم غير عتبة بن السكن، قال الدارقطني: \" متروك الحديث \" وقال البيهقي: \" واه منسوب إلى الوضع \". والحديث أورده الهيثمي (٣ / ٤٥) عن سعيد بن عبد الله الأزدي قال:\nشهدت أبا أمامة ... الحديث.\nوقال: \" رواه الطبراني في \" الكبير \" وفي إسناده جماعة لم أعرفهم \".\nقلت: فاختلف في اسم الراوي عن أبي أمامة ففي رواية الخلعي أنه جابر بن سعيد الأزدي وفي رواية الطبراني أنه سعيد بن عبد الله الأزدي، وهذا أورده ابن أبي حاتم (٢ / ١ / ٧٦) فقال: \" سعيد الأزدي \" لم ينسبه لأبيه، ولم يذكر فيه جرحا ولا تعديلا، فهو في عداد المجهولين، فالعجب من قول الحافظ في \" التلخيص \" (٥ / ٢٤٣) بعد أن عزاه للطبراني: \" وإسناده صالح، وقد قواه الضياء في \" أحكامه \" وأخرجه عبد العزيز في \" الشافي \". والراوي عن أبي أمامة سعيد الأزدي بيض له ابن أبي حاتم \"!","vol":"2","page":64},{"text":"فأنى لهذا الإسناد الصلاح والقوة وفيه هذا الرجل المجهول؟! بل فيه جماعة آخرون مثله في الجهالة كما يشير لذلك كلام الهيثمي السابق، وهذا كله إذا لم يكن في إسناد الطبراني عتبة بن السكن المتهم، وإلا فقد سقط الإسناد بسببه من أصله! وقد قال النووي في \" المجموع \" (٥ / ٣٠٤) بعد أن عزاه للطبراني: وإسناده ضعيف.\nوقال ابن الصلاح: ليس إسناده بالقائم \". وكذلك ضعفه الحافظ العراقي في \" تخريج الإحياء \" (٤ / ٤٢٠) وقال ابن القيم في \" الزاد \" (١ / ٢٠٦): \" لا يصح رفعه \".\nواعلم أنه ليس للحديث ما يشهد له، وكل ما ذكره البعض إنما هو أثر موقوف على بعض التابعين الشاميين لا يصلح شاهدا للمرفوع بل هو يعله، وينزل به من الرفع إلى الوقف، وفي كلمة ابن القيم السابقة ما يشير إلى ما ذكرته عند التأمل.\nعلى أنه شاهد قاصر إذ غاية ما فيه: \" أنهم كانوا يستحبون أن يقال للميت عند قبره: يا فلان قل لا إله إلا الله، قل أشهد أن لا إله إلا الله (ثلاث مرات)، قل: ربي الله، وديني الإسلام، ونبي محمد \". فأين فيه الشهادة على بقية الجمل المذكورة في الحديث مثل \" ابن فلانة \" و\" أرشدني ... \" وقول الملكين: \" ما نصنع عند رجل \" ... \".\nوجملة القول أن الحديث منكر عندي إن لم يكن موضوعا. وقد قال الصنعاني في \" سبل السلام \" (٢ / ١٦١): \" ويتحصل من كلام أئمة التحقيق أنه حديث ضعيف، والعمل به بدعة ولا يغتر بكثرة من يفعله \". ولا يرد هنا ما اشتهر من القول بالعمل بالحديث الضعيف في فضائل الأعمال، فإن هذا محله فيما ثبت مشروعيته بالكتاب أو السنة الصحيحة، أما ما ليس كذلك فلا يجوز العمل فيه بالحديث الضعيف، لأنه تشريع ولا يجوز ذلك بالحديث الضعيف، لأنه لا يفيد إلا الظن المرجوح اتفاقا فكيف يجوز العمل بمثله؟! فليتنبه لهذا من أراد السلامة في دينه، فإن الكثيرين عنه غافلون. نسأل الله تعالى الهداية والتوفيق.\n<span data-type=\"title\" id=toc-607>٦٠٠ </span>- \" جبلت القلوب على حب من أحسن إليها، وبغض من أساء إليها \".","vol":"2","page":65},{"text":"موضوع.\nرواه ابن الأعرابي في \" المعجم \" (٢ / ٢١ - ٢٢) وابن عدي (٨٢ / ١) وأبو موسى المدني في جزء \" من أدركه الخلال من أصحاب ابن منده \" (١٥٠ - ١٥١) وأبو نعيم (٤ / ١٢١) والخطيب (٧ / ٣٤٦) والقضاعي (٤٩ / ٢) عن إسماعيل بن أبان عن الأعمش عن خيثمة عن عبد الله بن مسعود مرفوعا.\nوقال أبو نعيم: \" غريب لم نكتبه إلا من هذا الوجه \" وذكر نحوه ابن عدي وزاد: \" وهو معروف عن الأعمش موقوفا \".\nقلت: وإسماعيل هذا قال فيه أحمد: \" روى أحاديث موضوعة عن فطر وغيره، فتركناه \". وقال ابن حبان (١ / ١١٦): \" كان يضع الحديث على الثقات \". وقال أبو داود: \" كان كذابا \". ونقل المناوي عن \" لسان الميزان \" قال الأزدي: \" هو كوفي زائغ وهو الذي روى حديث جبلت القلوب، قال الأزدي: \" هذا الحديث باطل \".\nقال المناوي: ورأيت بخط ابن عبد الهادي في تذكرته: قال مهنأ: سألت أحمد ويحيى عنه؟ فقالا: ليس له أصل، وهو موضوع \".\nقلت: نقله أيضا ابن قدامة موفق الدين في \" المنتخب \" (١٠ / ١٩٥ / ٢) عن مهنأ به. ومع هذا كله أورده السيوطي في \" الجامع \"! وقال: \" صحح البيهقي وقفه \"! قلت: الموقوف موضوع أيضا فإنه من هذه الطريق، كذلك رواه ابن حبان في \" روضة العقلاء \" (ص ٢٥٥) وغيره، ولذلك قال السخاوي: \" هو باطل مرفوعا وموقوفا \".\n<span data-type=\"title\" id=toc-608>٦٠١ </span>- \" اتخذوا السراويلات فإنه من أستر ثيابكم، وخصوا بها نساءكم إذا خرجن \".\nموضوع.\nرواه العقيلي (ص ١٨) وابن عدي (٤ / ١) والديلمي (١ / ٢ / ٢٠٠) وابن عساكر (٢ / ٣٨٠ / ٢) عن إبراهيم بن زكريا الضرير العجلي - من أهل البصرة -: حدثنا همام عن قتادة عن قدامة بن وبرة عن الأصبغ بن نباتة عن علي قال:","vol":"2","page":66},{"text":"كنت قاعدا عند النبي ﷺ بالبقيع في يوم دجن ومطر، قال: فمرت امرأة على حمار ومعها مكاري فهو ت يد الحمار في وهدة من الأرض، فسقطت المرأة، فأعرض النبي ﵇ بوجهه، فقالوا: يا رسول الله إنها متسرولة. فقال: اللهم اغفر للمتسرولات من أمتي. يا أيها الناس اتخذوا.... الحديث.\nذكره العقيلي في ترجمة إبراهيم هذا، وقال: \" صاحب مناكير وأغاليط، ولا يعرف هذا الحديث إلا به، فلا يتابع عليه \". وقال ابن عدي: \" وهذا الحديث منكر لا يرويه عن همام غير إبراهيم بن زكريا، ولا أعرفه إلا من هذا الوجه، وإبراهيم حدث عن الثقات بالأباطيل \". ومن طريق ابن عدي أورده ابن الجوزي في \" الموضوعات \" (٣ / ٤٥) وقال: \" موضوع، والمتهم به إبراهيم \".\nثم ذكر ما تقدم عن العقيلي وابن عدي. فتعقبه السيوطي في \" اللآلي \" (٢ / ٢٦٠) بقوله: \" قلت: أخرجه البزار والبيهقي في \" الأدب \" من هذا الطريق، وإبراهيم بن زكريا المتهم به الذي قال فيه ابن عدي هذا القول هو الواسطي العبدي، وليس هو الذي في إسناد هذا الحديث، إنما هذا إبراهيم بن زكريا العجلي البصري كما أفصح به العقيلي، وقد التبس على طائفة، منهم الذهبي في \" الميزان \" فظنهما واحدا، وفرق بينما غير واحد، منهم ابن حبان، فذكر العجلي في \" الثقات \"، والواسطي في \" الضعفاء \".\nوكذا فرق أبو أحمد الحاكم في \" الكنى \" والعقيلي والنباتي في \" الحافل \" والذهبي في \" المغني \". قال الحافظ ابن حجر في \" اللسان \": وهو الصواب \". قلت: وهذا التعقب ليس فيه كبير طائل، ذلك لأن العجلي الذي هو صاحب الحديث لم يوثقه غير ابن حبان، وهو مع ما عرف به من التساهل في التوثيق، فقد عارضه من حكمه أقرب إلى الصواب منه، فقد قال العقيلي فيه: \" صاحب مناكير وأغاليط \".\nثم ساق له حديثين، هذا أحدهما. وفيه قال ابن عدي ما نقلته آنفا عنه، خلافا لما زعمه السيوطي أنه قال ذلك في الواسطي العبدي. وإليك نص كلامه لتكون على بينة من الأمر، قال: \" إبراهيم بن زكريا المعلم العبدستاني العجلي الضرير، يكنى أبا إسحاق، حدث عن الثقات بالأباطيل \".\nثم ساق له هذا الحديث، وأعله بما سبق، فاتفاق هذين الإمامين على تضعيف إبراهيم هذا واستنكار حديثه، مقدم على توثيق ابن حبان له المستلزم رد الحكم على حديثه بالوضع أو النكارة - كما ذهب إليه السيوطي، لاسيما وقد ذكر الحافظ النقاد الذهبي أن هذا الحديث من بلايا العجلي! ثم رأيت ابن أبي حاتم ذكر في \" العلل \" (١ / ٤٩٢ - ٤٩٣) عن أبيه أنه قال: \" هذا حديث منكر، وإبراهيم مجهول \".","vol":"2","page":67},{"text":"على أن في الحديث علة أخرى من الأعلى، هي بالاعتماد عليها في إعلال الحديث أولى، ومن الغريب أن الذين تكلموا عليه لم يتنبهو الها، مثل ابن الجوزي، وابن عراق في \" تنزيه الشريعة \" (٢ / ٢٧٢)، ألا وهي الأصبغ بن نباتة، فهو متفق على تضعيفه، بل قال أبو بكر ابن عياش: \" كذاب \". وقال النسائي وابن حبان: \" متروك \". وأورده الذهبي في \" الضعفاء \" وقال: \" قال ابن معين وغيره: ليس بشيء \". وقال الحافظ في \" التقريب \": \" متروك \". وبالجملة فالحديث بهذا الإسناد والسياق موضوع. وقد ذكر له السيوطي شواهد من حديث أبي هريرة وغيره مرفوعا بلفظ: \" اللهم ارحم المتسرولات \". وقال: \" وبمجموع هذه الطرق يرتقي الحديث إلى درجة الحسن \". قلت: وفي ذلك نظر لأن الطرق التي أشار إليها لا تخلومن وضاع أو متهم أو مجهول، مع أن بعضها مرسل.\nوبيان ذلك مما لا يتسع له الوقت الآن، فإلى مناسبة أخرى إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-609>٦٠٢ </span>- \" إن الله ﷿ يقول: أنا الله لا إله إلا أنا، ملك الملوك، ومالك الملوك، قلوب الملوك بيدي، وإن العباد أطاعوني حولت قلوب ملوكهم عليهم بالرأفة والرحمة، وإن العباد عصوني حولت قلوب ملوكهم بالسخط والنقمة فساموهم سوء العذاب، فلا تشغلوا أنفسكم بالدعاء على الملوك، ولكن اشغلوا أنفسكم بالذكر والتضرع أكفكم مولككم \".\nضعيف جدا.\nرواه الطبراني وعنه أبو نعيم (٢ / ٣٨٩) وتمام (٦ / ٧٧ / ١من مجموع الظاهرية رقم ٩٥) عن أبي عمرو المقدم بن داود قال: حدثنا علي بن معبد قال: حدثنا وهب بن راشد عن مالك بن دينار عن ﴿خلاس﴾ بن عمرو عن أبي الدرداء مرفوعا. قلت: وهذا إسناد ضعيف جدا، المقدم بن داود قال النسائي:\n\" ليس بثقة \". ووهب بن راشد هو الرقي قال ابن عدي: \" ليس حديثه بالمستقيم،أحاديثه كلها فيها نظر \". وقال الدارقطني: \" متروك \". وقال ابن حبان:","vol":"2","page":68},{"text":"\" لا يحل الاحتجاج به بحال \". وقال الهيثمي (٥ / ٢٤٩): \" رواه الطبراني في \" الأوسط \" وفيه وهب (الأصل: إبراهيم وهو تحريف) ابن راشد وهو متروك \".\nقلت: وتعصيب الجناية به وحده ليس بجيد لما علمت أن في الطريق إليه المقداد بن داود، وهو مثله في الضعف.\n<span data-type=\"title\" id=toc-610>٦٠٣ </span>- \" إن لله تعالى مجاهدين في الأرض أفضل من الشهداء، أحياء مرزوقين، يمشون على الأرض، يباهي الله بهم ملائكة السماء، وتزين لهم الجنة كما تزينت أم سلمة لرسول الله ﷺ، هم الآمرون بالمعروف والناهون عن المنكر، والمحبون في الله، والمبغضون في الله، والذي نفسي بيده إن العبد منهم ليكون\nفي الغرفة فوق غرف الشهداء، للغرفة منها ثلاثمائة ألف باب، منها الياقوت والزمرد الأخضر، على كل باب نور، وإن الرجل منهم ليتزوج بثلاثمائة ألف حوراء، قاصرات الطرف عين، كلما التفت إلى واحدة منهن فنظر إليها تقول له: أتذكر يوم كذا وكذا أمرت بالمعروف، ونهيت عن المنكر؟ كلما نظر إلى واحدة منهن ذكرت له مقاما أمر فيه بمعروف، ونهى فيه عن منكر \".\nلا أصل له.\nذكره الغزالي (٢ / ٢٧٣) من حديث أبي ذر! وقال الحافظ العراقي في \" تخريجه \": \" لم أقف له على أصل، وهو منكر \".\nقلت: ولوائح الوضع عليه ظاهرة. والله أعلم.","vol":"2","page":69},{"text":"<span data-type=\"title\" id=toc-611>٦٠٤ </span>- \" السلطان ظل من ظل الرحمن في الأرض، يأو ي إليه كل مظلوم من عباده، فإن عدل كان له الأجر، وعلى الرعية الشكر، وإن جار، أو حاف، أو ظلم كان عليه الإصر، وعلى الرعية الصبر، وإذا جارت الولاة قحطت السماء، وإذا منعت الزكاة","vol":"2","page":69},{"text":"هلكت المواشي، وإذا ظهر الربا (وفي نسخة: الزنا) ظهر الفقر والمسكنة، وإذا أخفرت الذمة أديل للكفار \".\nموضوع.\nأخرجه تمام في \" الفوائد \" (٥ / ٨٠ - ٨١ وفي النسخة الأخرى ٥ / ٤٩ - ٥٠) وابن عدي في \" الكامل \" (١٧٥ / ١) والضياء في \" المنتقى من مسموعاته بمرو\" (٢٧ / ٢) من طريق سعيد بن سنان عن أبي الزاهرية عن كثير بن مرة عن عبد الله بن عمر عن رسول الله ﷺ قال: فذكره.\nوروى طرفه الأول القضاعي في \" مسند الشهاب \" (ق ٢٢ / ٢) والديلمي (٢ / ٢٢٠) . قلت: وهذا إسناد موضوع، سعيد بن سنان هو أبو مهدي الحمصي اتهمه البخاري بقوله: \" منكر الحديث \". وقال الدارقطني: \" يضع الحديث \". وضعفه سائر الأئمة، وقال ابن عدي: \" عامة ما يرويه غير محفوظ \". ولذلك أورده الذهبي\nفي \" الضعفاء والمتروكين \" وقال: \" هالك \". وقال الحافظ في \" التقريب \": \" متروك، ورماه الدارقطني وغيره بالوضع \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية البزار والحكيم والبيهقي عن ابن عمر. وتعقبه المناوي\nبقوله: \" وقضية صنيع المصنف أن البيهقي خرجه وسكت عليه: والأمر بخلافه، بل تعقبه بما نصه: وأبو المهدي سعيد بن سنان ضعيف عند أهل العلم بالحديث. انتهى.\nوسعيد بن سنان هذا ضعفه ابن معين وغيره، وقال البخاري: منكر الحديث.\nوساق في \" الميزان \" من مناكيره هذا الحديث، وجزم الحافظ العراقي بضعف سنده \". وقال الهيثمي في \" مجمع الزوائد \" (٥ / ١٩٦): \" رواه البزار، وفيه سعيد بن سنان أبو مهدي، وهو متروك \". وأشار الحافظ المنذري في \" الترغيب \" (٣ / ١٣٧) إلى تضعيف الحديث.\n<span data-type=\"title\" id=toc-612>٦٠٥ </span>- \" لوقيل لأهل النار: إنكم ماكثون في النار عدد كل حصاة في الدنيا سنة لفرحوا بها، ولوقيل لأهل الجنة: إنكم ماكثون في الجنة عدد كل حصاة في الدنيا سنة لحزنوا، ولكنهم خلقوا للأبد والأمد \".","vol":"2","page":70},{"text":"موضوع.\nرواه الطبراني (٣ / ٧٥ / ٢) وأبو نعيم (٤ / ١٦٨) من طريق الحكم بن ظهير عن السدي عن مرة عن ابن مسعود مرفوعا: وقال أبو نعيم: \" تفرد به الحكم بن ظهير \". قلت: وهو كذاب عند ابن معين وغيره، وقال ابن\nحبان (١ / ٢٤٥): \" يروي عن الثقات الأشياء الموضوعات \". ثم ساق له حديثا آخر، وقال الهيثمي في \" المجمع \" (١٠ / ٣٩٦): \" وهو مجمع على ضعفه \". وقال ابن أبي حاتم في \" العلل \" (٢ / ٢٢٤): \" قال أبي: هذا حديث منكر \".\nوقد أورده السيوطي في \" الجامع \" من رواية الطبراني فأساء. ولم يتعقبه المناوي إلا بقول الهيثمي المذكور! والحديث يدل على أبدية الخلود في النار، والآيات القرآنية والأحاديث الصحيحة تغني عنه من هذه الناحية.\n<span data-type=\"title\" id=toc-613>٦٠٦ </span>- \" ليأتين على جهنم يوم تصفق أبوابها، ما فيها من أمة محمد أحد \".\nموضوع.\nرواه ابن عدي عن العلاء بن زيدل عن أنس مرفوعا. قلت: والعلاء هذا قال الذهبي: \" تالف، قال ابن المدني: كان يضع الحديث \". وقال ابن حبان (٢ / ١٦٩): \" يروي عن أنس بن مالك بنسخة كلها موضوعة، لا يحل ذكره في الكتب إلا على سبيل التعجب \". وإنما أوردت الحديث لأن عالمين فاضلين أورداه ساكتين عليه، أحدهما الحافظ ابن حجر في \" تخريج أحاديث الكشاف \" (٤ /٨٧، رقم ١٩٤) والآخر المناوي ذكره عند شرحه للحديث الذي قبله محتجا به!\nومعنى الحديث صحيح إن كان المراد بـ \" أمة محمد \" فيه أمة الإجابة لا أمة الدعوة كما هو ظاهر. ويؤيده ما ذكره ابن القيم في \" حادي الأرواح \" (٢ / ١٧٦ - ١٧٧) من رواية إسحاق بن راهويه: حدثنا عبيد الله (بن معاذ): حدثنا أبي: حدثنا شعبة عن يحيى بن أيوب عن أبي زرعة عن أبي هريرة قال: \" ما أنا بالذي لا أقول: إنه سيأتي على جهنم يوم لا يبقى فيها أحد، وقرأ قوله: (فأما الذين شقوا ففي النار لهم فيها زفير وشهيق) الآية.\nقال عبيد الله: كان أصحابنا يقولون: يعني به الموحدين \". وقد روي الحديث عن أبي أمامة ولا يصح أيضا وهو:","vol":"2","page":71},{"text":"<span data-type=\"title\" id=toc-614>٦٠٧ </span>- \" ليأتين على جهنم يوم كأنها زرع هاج، وآخر تخفق أبوابها \".\nباطل.\nأخرجه الطبراني في \" جزء من حديثه \" رواية أبي نعيم (٢٨ / ١) والخطيب (٩ / ١٢٢) عن عبد الله بن مسعود بن كدام عن جعفر عن القاسم عن أبي أمامة مرفوعا به. وذكره ابن الجوزي في \" الموضوعات \" (٣ / ٢٦٨) من هذا الوجه وقال: \" هذا حديث موضوع محال، جعفر هو ابن الزبير متروك \". وأقره السيوطي (٢ / ٤٦٦) ثم ابن عراق (٣٩١ / ١) .\nوأقول: جعفر هذا وضاع، وقد مضى له أحاديث. لكن الراوي عنه ابن مسعر هالك أيضا، وقد أشار لهذا الذهبي في ترجمة جعفر فقال: \" ويروي بإسناد مظلم عنه حديث متنه: يأتي على جهنم.... \".\nثم أعاده في ترجمة ابن مسعر فقال فيه: \" قال أبو حاتم: متروك الحديث. وقال العقيلي: لا يتابع على حديثه.. \" ثم قال: \" وفي معجم الطبراني من حديث هذا التالف عن جعفر بن الزبير (في الأصل \" الزبير بن سعيد \" وهو تحريف) عن القاسم عن أبي أمامة في انقطاع عذاب جهنم، فهذا باطل \". وأقره الحافظ في \" اللسان \" وأورده في \" تخريج أحاديث الكشاف \" (٤ / ٨٧ رقم ١٩٤) ولم يعزه لأحد! ولعل الحديث أصله موقوف على بعض الصحابة، رفعه هذا التالف أو شيخه عمدا أو خطأ، فقد أخرجه البزار عن أبي بلج عن عمرو بن ميمون عن عبد الله بن عمرو قال: \" يأتي على النار زمان تخفق أبوابها ليس فيه أحد. يعني من الموحدين \".\nقال الحافظ: \" كذا فيه، ورجاله ثقات، والتفسير لا أدري ممن هو؟ وهو أولى من تفسير المصنف \". قلت: الظاهر أن التفسير المذكور، من مخرجه البزار، فقد أخرج الفسوي في \" تاريخه \" بسند البزار عينه عن أبي بلج به، وليس فيه التفسير المذكور، هكذا ذكره الذهبي في ترجمة أبي بلج، وكذا الحافظ في \" التهذيب \" عن الفسوي وزاد: \" قال ثابت البناني: سألت الحسن عن هذا؟ فأنكره \".\nوأبو بلج هذا في نفسه ثقة، ولكنه ضعيف من قبل حفظه، ولذلك عد الذهبي هذا الأثر من بلاياه! ثم قال: \" وهو منكر \". وجملة القول أن هذا الحديث لا يصح مرفوعا ولا موقوفا.","vol":"2","page":72},{"text":"هذا وتفسير الزمخشري الذي سبقت الإشارة إليه في كلام الحافظ هو قوله في \" تفسيره \" (٢ / ٢٣٦): \" وقد بلغني أن من الضلال من اغتر بهذا الحديث فاعتقد أن الكفار لا يخلدون في النار، وهذا والعياذ بالله من الخذلان المبين، ولئن صح هذا عن ابن عمرو فمعناه أنهم يخرجون من النار إلى برد الزمهرير، فذلك خلوجهنم وصفق أبوابها \". وهذا تأويل بعيد.\nوالأقرب ما سبق عن الحافظ، إلا أنني أرى أن الصواب عدم الاشتغال بالتأويل ما دام أن الحديث لم يصح. والله أعلم. واعلم أن من أذناب هؤلاء الضلال في القول بانتهاء عذاب الكفار الطائفة القاديانية، بل هم قد زادوا في ذلك على إخوانهم الضلال، فذهبوا إلى أن مصير الكفار إلى الجنة! نص على ذلك ابن دجالهم الأكبر محمود بشير بن غلام أحمد في كتاب \" الدعوة الأحمدية \". فمن شاء التأكد من ذلك فليراجعها فإني لم أطلها الآن. وإن مما يجب الوقوف عنده، وتحقيق القول فيه ما ذكره ابن القيم في \" حادي الأرواح إلى بلاد الأفراح \" (٢ / ١٧١ - ١٧٢) من رواية عبد بن حميد (قال): بإسنادين صحيحين له عن الحسن قال:\nقال عمر بن الخطاب: \" لولبث أهل النار عدد رمل عالج، لكان لهم يوم يخرجون فيه \". ذكر ذلك في تفسير قوله تعالى (لابثين فيها أحقابا) .\nوقال ابن القيم: \" وحسبك بهذا الإسناد جلالة، والحسن وإن لم يسمع من عمر، فإنما رواه عن بعض التابعين، ولو لم يصح عنده ذلك عن عمر لما جزم به وقال: قال عمر بن الخطاب \".\nقلت: هذا كلام خطابي، أستغرب صدوره من ابن القيم ﵀. لأنه خلاف ما هو مقرر عند أهل الحديث في تعريف الحديث الصحيح: أنه المسند المتصل برواية العدل الضابط، فإذا اعترف بانقطاعه بين الحسن وعمر، فهو مناف للصحة بله الجلالة! وخلاف المعروف عندهم من ردهم لمراسيل الحسن البصري خاصة، ولذلك قال الحافظ ابن حجر في أثر الحسن هذا نفسه: \" فهو منقطع، ومراسيل الحسن عندهم واهية، لأنه كان يأخذ من كل أحد \"! وقوله: \" فإنما رواه عن بعض التابعين،.... \" قلنا: نعم، فكان ماذا؟ أليس كذلك كل مرسل تابعي؟ إنما رواه عن تابعي إن لم يكن عن صحابي؟ فلماذا إذن اعتبر المحدثون الحديث المرسل أو المنقطع من قسم الحديث الضعيف؟ ذلك لاحتمال أن يكون الرجل الساقط من الإسناد مجهولا أو ضعيفا لا يحتج به لوعرف، وهذا بخلاف ما لوكان المرسل لا يروي إلا عن صحابي فإن حديثه حجة، لأن الصحابة كلهم عدول، فهذا المرسل فقط هو الذي يحتج به من بين المراسيل كلها، وهو الذي اختاره الغزالي وصححه الحافظ العلائي في \" جامع التحصيل في أحكام المراسيل \" (٧ / ١)، وأما دعوى البعض أن الإجماع كان على الاحتجاج بالحديث المرسل حتى جاء","vol":"2","page":73},{"text":"الإمام الشافعي، فدعوى باطلة مردودة بأمور منها ما رواه مسلم في مقدمة \" صحيحه \" (١ / ١٢) عن عبد\nالله بن المبارك أنه رد حديث \" إن من البر بعد البر أن تصلي لهما مع صلاتك، وتصوم لهما مع صيامك \" بعلة الإرسال، في قصة له تراجع هناك.\nوابن المبارك ﵀ توفي قبل الشافعي بأكثر من عشرين سنة. وكلام ابن القيم المذكور - مع مخالفته للأصول - يلزمه أن يقبل مراسيل الحسن البصري كلها إذا صح السند إليه بها، وما أخاله يلتزم ذلك، كيف ومنها ما رواه عن سمرة مرفوعا. \" لما حملت حواء طاف بها إبليس، وكان لا يعيش لها ولد، فقال: سميه عبد الحارث. فسمته عبد الحارث، فعاش، وكان ذلك من وحي الشيطان وأمره \".\nفهذا إسناده خير من إسناد الحسن عن عمر، لأنه قد قيل أن الحسن سمع من سمرة، بل ثبت أنه سمع منه حديث العقيقة في \" صحيح البخاري \"، وهو مع جلالته، مدلس لا يحتج بما عنعنه من الحديث، ولوكان قد لقي الذي دلس عنه كسمرة، فهل يحتج ابن القيم بحديثه هذا عن سمرة ويقول فيه: \" فإنما رواه عن بعض التابعين ... \"؟ ! كلا إن ابن القيم رحمه الله تعالى أعلم وأفقه من أن يفعل ذلك، مع العلم أن بعضهم قد فسر بهذا الحديث قوله تعالى: (فلما آتاهما صالحا جعلا له شركاء فيما آتاهما)\nفأرجع ضمير (جعلا) إلى آدم وحواء ﵉! مع أن الحسن نفسه لم يفسر الآية بحديثه هذا كما بيناه فيما تقدم (رقم ٣٤٢)، وكذلك صنع ابن القيم فإنه فسر الآية المذكورة بنحوما فسره الحسن، قال في \" التبيان \" (٢٦٤): \" فاستطرد من ذكر الأبو ين إلى ذكر المشركين من أولادهم \".\nوكم من حديث من رواية الحسن مرسلا أو منقطعا لم يأخذ به ابن القيم كغيره من أهل العلم بل إن بعضها ثبت عن الحسن الإفتاء بخلافه، وليس هذا مجال بيانه، غير أني أقول: إن هذا الأثر الذي رواه الحسن عن عمر، هو في المعنى كالأثر المتقدم الذي رواه أبو بلج عن عبد الله بن عمرو.\nومع ذلك لما سئل عنه الحسن رحمه الله تعالى أنكره، كما تقدم من رواية الفسوي عن ثابت عنه. وأقول الآن: إن حديث بطلان الصلاة بالقهقهة قد جاء مرسلا عن جماعة من التابعين أشهرهم أبو العالية، ومنهم الحسن البصري، وهو صحيح عنه، فقد قال البيهقي في \" كتاب معرفة السنن والآثار \" (ص ١٣٩ - طبع الهند): \" وقد رواه جماعة عن الحسن البصري مرسلا \".\nفهل يأخذ به ابن القيم؟! ويؤسفني أن أقول: إن القاديانية في ضلالهم المشار إليه آنفا (ص ٧٣) يجدون متكئا لهم في بعض ما ذهبوا إليه في بعض كتب أئمتنا من أهل السنة، فقد عقد العلامة ابن القيم في كتابه \" الحادي \" فصلا خاصا في أبدية النار، أطال الكلام فيه جدا، وحكى في ذلك سبعة أقوال، أبطلها كلها سوى قولين منها:","vol":"2","page":74},{"text":"الأول: أن النار لا يخرج منها أحد من الكفار، ولكن الله ﷿ ينفيها، ويزول عذابها. والآخر: أنها لا تفنى، أن عذابها أبدي دائم. وقد ساق فيه أدلة الفريقين وحججهم من المنقول والمعقول، مع مناقشتها، وبيان ما لها وما عليها. والذي يتأمل في طريقة عرضه للأدلة ومناقشته إياها، يستشعر من ذلك أنه يميل إلى القول الأول، ولكنه لم يجزم بذلك، فراجع إن شئت الوقوف على كلامه مفصلا الكتاب المذكور (٢ / ١٦٧ - ٢٢٨ طبع الكردي) .\nولكنني وجدته يصرح في بعض كتبه الأخرى بأن نار الكفار لا تفنى وهذا هو الظن به، فقال ﵀ في \" الوابل الصيب \" (ص ٢٦) ما نصه:\n\" وأما النار فإنها دار الخبث في الأقوال والأعمال والمآكل والمشارب ودار الخبيثين، فالله تعالى يجمع الخبيث بعضه إلى بعض فيركمه كما يركم الشيء لتراكب بعضه على بعض، ثم يجعله في جهنم مع أهله. فليس فيها إلا خبيث، ولما كان الناس على ثلاث طبقات: طيب لا يشوبه خبث، وخبيث لا طيب فيه، وآخرون فيهم خبث وطيب - كانت دورهم ثلاثة:\nدار الطيب المحض، ودار الخبث المحض، وهاتان الداران لا تفنيان. ودار لمن معه خبث وطيب وهي الدار التي تفنى، وهي دار العصاة فإنه لا يبقى في جهنم من عصاة الموحدين أحد، فإنهم إذا عذبوا بقدر جزائهم أخرجوا من النار فأدخلوا الجنة، ولا يبقى إلا دار الطيب المحض، ودار الخبث المحض \". ولشيخ الإسلام ابن تيمية رحمه الله تعالى قاعدة في الرد على من قال بفناء الجنة والنار، لم نقف عليها، وإنما ذكرها الشيخ يوسف بن عبد الهادي في \" فهرسته \" (ق / ٢٦ / ١) .\n<span data-type=\"title\" id=toc-615>٦٠٨ </span>- \" ليؤمكم أحسنكم وجها، فإنه أحرى أن يكون أحسنكم خلقا، وقوا بأموالكم عن أعراضكم، وليصانع أحدكم بلسانه عن دينه \".\nموضوع.\nرواه ابن عدي (٩٧ / ٢) وعنه ابن عساكر (٥ / ٦٤ / ١) عن حسين بن المبارك الطبراني: حدثنا إسماعيل بن عياش عن هشام بن عروة عن أبيه عن عائشة مرفوعا. وقال ابن عدي: \" حسين هذا حدث بأسانيد ومتون منكرة عن أهل الشام \". ونقل الذهبي وتبعه المناوي عنه أعني ابن عدي أنه قال فيه: \" متهم \". ولم أجد هذا في نسختنا من \" الكامل \" ثم ساق له الذهبي حديثا قال عقبه: \"\nوهذا كذب \". وتقدم الكلام عليه برقم (١٩١) . والحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ١٠٠) من طريق الحضرمي: حدثنا","vol":"2","page":75},{"text":"حسان بن يوسف التميمي حدثنا محمد بن مروان عن هشام بن عروة به وقال: \" موضوع. الحضرمي مجهول، ومحمد بن مروان السدي كذاب، وتابعه حسين بن المبارك عن إسماعيل بن عياش عن هشام، والبلاء من حسين، فإنه يحدث بمنكرات \". والحديث رواه الديلمي من طريق الحسين هذا، كما في \" اللآلي \" (٢ / ٢٢) . ورواه ابن عساكر (١٥ / ٢٤٠ / ١) من طريق محمد بن صبح بن يوسف: حدثنا إسماعيل بن محمد بن عبد الله بن أبي البحتري عن هشام بن عروة به. أورده في ترجمة محمد بن صبح ولم يذكر فيه جرحا ولا تعديلا، ومن بينه وبين هشام لم أعرفهم، وسكت السيوطي عنه! ثم ذكر له شاهدا من حديث عمرو بن أخطب نحوه، وسأتكلم عليه عقب هذا إن شاء الله تعالى.\nواعلم أنه ليس في الشرع ما يدل على أن هناك ارتباطا بين حسن الوجه وحسن الخلق، فقد يتلازمان وقد ينفكان، وقد روى أحمد في \" مسنده \" (٣ / ٤٩٢) أن أبا لهب لعنه الله كان وضيء الوجه من أجمل الناس، بل قال ابن كثير: \" وإنما سمي أبا لهب لإشراق وجهه \" ومع ذلك فقد كان من أسوء خلق الله خلقا، وأشدهم إيذاء لرسول الله ﷺ، وازدراء به كما هو مشهور عنه، وقد صح عنه ﷺ قوله: \" إن الله لا ينظر إلى صوركم، ولا إلى أجسامكم، ولا إلى أموالكم، ولكن ينظر إلى قلوبكم وأعمالكم \" رواه مسلم وغيره.\n<span data-type=\"title\" id=toc-616>٦٠٩ </span>- \" إذا كانوا ثلاثة فليؤمهم أقرؤهم لكتاب الله، فإن كانوا في القراءة سواء، فأكبرهم سنا، فإن كانوا في السن سواء فأحسنهم وجها \".\nمنكر لا أصل له.\nأخرجه البيهقي (٣ / ١٢١) عن عبد العزيز بن معاوية بن عبد العزيز أبي خالد القاضي من ولد عتاب بن أسيد: أنبأ أبو عاصم: أنبأ عزرة بن ثابت عن علباء بن أحمر عن أبي زيد الأنصاري (وهو عمرو بن أخطب) مرفوعا. وأشار البيهقي لضعفه بقوله: \" إن صح \".\nوعلته عبد العزيز هذا ذكره ابن حبان في \" الثقات \" واستنكر له هذا الحديث وقال: \" هذا منكر لا أصل له، ولعله أدخل عليه، وما عدا هذا من حديثه يشبه حديث الأثبات \".\nذكره الحافظ في \" تهذيب التهذيب \" وأقره. وقال المناوي: \" وفيه عبد العزيز بن معاوية، غمزه الحاكم بهذا الحديث، وقال: هو خبر منكر. ورده في \" المهذب \" بأن مسلما روى حديثا بهذا السند. انتهى. وبه يعرف أن رمز المصنف لضعفه غير صواب، وأن حكم ابن الجوزي بوضعه تهور \".","vol":"2","page":76},{"text":"قلت: وفيه عديد من الموآخذات:\nالأول: أن مسلما لم يحتج بعبد العزيز هذا، وإنما روى له في المقدمة.\nالثاني: أن السيوطي نفسه أقر في \" اللآلي \" (٢ / ٢٢) الحاكم على غمزه المذكور.\nالثالث: أن ابن الجوزي لم يورد هذا الحديث مطلقا وإنما أورد الجملة الأخيرة منه من طريق أخرى في حديث آخر وهو موضوع باعتراف الذهبي صاحب \" المهذب \"، وإقرار المناوي نفسه له كما مضى في الحديث الذي قبله. رابعا: أن أبا أحمد الحاكم لميتفرد بإنكار الحديث بل تابعه عليه ابن حبان، وأقره الحافظ، وضعفه البيهقي كما ذكرته عنه آنفا. خامسا: أن هناك أحاديث صحيحة تبين الأحق بالإمامة مثل حديث أبي مسعود البدري مرفوعا: \" يؤم القوم أقرؤهم لكتاب الله، فإن كانوا في القراءة سواء فأعلمهم بالسنة، فإن كانوا في السنة سواء فأقدمهم هجرة، فإن كانوا في الهجرة سواء فأكبرهم سنا \". رواه مسلم وغيره.\nوليس فيه ولا في غيره ذكر للأحسن وجها. فهذا من الأدلة على صحة حكم الأئمة المذكورين على هذا الحديث بالإنكار.\nفأنى للحديث ما أراده له المناوي من القوة! والله أعلم.\nوقد ذهبت بعض المذاهب إلى تقديم الأحسن وجها بعد الاستواء في الشروط الأخرى عملا بهذا الحديث المنكر. بل بالغت بعضها فقالت: \" فالأحسن زوجة لشدة عفته، فأكبرهم رأسا، فأصغرهم عضوا \"!\n<span data-type=\"title\" id=toc-617>٦١٠ </span>- \" ما من مؤمن يعزي أخاه بمصيبة إلا كساه الله سبحانه من حلل الكرامة يوم القيامة \".\nضعيف.\nأخرجه ابن ماجه (١ / ٤٨٦) عن قيس أبي عمارة مولى الأنصار قال: سمعت عبد الله بن أبي بكر بن محمد بن عمرو بن حزم يحدث عن أبيه عن جده مرفوعا. وهذا سند ضعيف من أجل قيس هذا. قال البخاري: \" فيه نظر \". وذكره العقيلي في \" الضعفاء \" وأورد له حديثين وقال: \" لا يتابع عليهما \"، أحدهما هذا. وأما ابن حبان فذكره في \" الثقات \" فلا يلتفت إليه،","vol":"2","page":77},{"text":"بعد جرح إمام الأئمة له، ولهذا قال الحافظ في ترجمته من \" التقريب \": \" فيه لين \". فمن العجائب أن يسكت الحافظ على الحديث في \" التلخيص \" (٥ / ٢٥٢)، وتبعه على ذلك السيوطي في \" اللآلي \" (٢ / ٤٢٤) . وأعجب منه قول النووي في \" الأذكار \" (١٨٨): \" إسناده حسن \" وأقره المناوي! ولعل النووي تنبه فيما بعد لعلته فلم يورده في \" الرياض \". والله أعلم.\n<span data-type=\"title\" id=toc-618>٦١١ </span>- \" ما خاب من استخار، ولا ندم من استشار، ولا عال من اقتصد \".\nموضوع.\nرواه الطبراني في \" الصغير \" (ص ٢٠٤) عن عبد القدوس بن عبد السلام بن عبد القدوس: حدثني أبي عن جدي عبد القدوس بن حبيب عن الحسن عن أنس مرفوعا. وقال: \" لم يرو هـ عن الحسن إلا عبد القدوس تفرد به ولده عنه \".\nقلت: عبد القدوس الجد: كذاب، وابنه اتهمه بالوضع ابن حبان كما سيأتي في الحديث (٧٦٧) . والحديث عزاه السيوطي في \" الجامع \" للطبراني في \" الأوسط \" فقط وهو قصور، وكذلك عزاه له الحافظ في \" اللسان \"، ومنه تبين أن السند واحد. فلم يحسن السيوطي بإيراده في \" الجامع \" مع تفرد هذا الكذاب به! .","vol":"2","page":78},{"text":"<span data-type=\"title\" id=toc-619>٦١٢ </span>- \" الأكل مع الخادم من التواضع، فمن أكل معه اشتاقت إليه الجنة \".\nموضوع.\nالديلمي (١ / ٢ / ٢٦٨) عن أبي علي بن الأشعث: حدثنا شريح بن عبد الكريم: حدثنا جعفر بن محمد بن جعفر بن محمد بن علي الحسيني أبو الفضل في كتاب \" العروس \": حدثنا محمد بن كثير القرشي: حدثنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أم سلمة مرفوعا.\nقلت: أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٩٥) في جملة أحاديث ذكرها من طريق الديلمي بإسناده عن أبي الفضل هذا، وقال السيوطي: \" ابن الأشعث كذبوه، وقال الديلمي: أسانيد \" كتاب العروس \" واهية لا يعتمد عليها، والأحاديث منكرة جدا \". قلت: ومحمد بن كثير القرشي قال أحمد: \" حرقنا حديثه \"، وقال البخاري: \" منكر الحديث \".","vol":"2","page":78},{"text":"وجعفر بن محمد الحسيني قال الجوزقاني في \" كتاب الأباطيل \": \" مجروح \". وبه أعله ابن عراق في \" تنزيه الشريعة \" (٢ / ٢٦٧) وقال في ترجمته من المقدمة (١ / ٤٥): \" أشار الديلمي إلى اتهامه \". يعني قول الديلمي المتقدم. والحديث قال المناوي: \" سنده ضعيف \". والظاهر أنه اقتصر على تضعيفه بناء منه على قاعدة أن ما تفرد به الديلمي فهو ضعيف، وإلا فإنه لورجع إلى سنده لحكم عليه بالوضع كما صنع السيوطي على تساهله، ومع ذلك فقد تناقض السيوطي، فأورده في \" الجامع الصغير \" أيضا!\n<span data-type=\"title\" id=toc-620>٦١٣ </span>- \" ادفنوا موتاكم وسط قوم صالحين، فإن الميت يتأذى بجار السوء كما يتأذى الحي بجار السوء \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٦ / ٣٥٤) وأبو عبد الله الفلاكي في \" الفوائد \" (ق ٩١ / ١) عن سليمان بن عيسى: حدثنا مالك عن عمه أبي سهيل بن مالك عن أبي هريرة مرفوعا. وقال أبو نعيم: \" غريب لم نكتبه إلا من هذا الوجه \". قلت: وهو موضوع، آفته سليمان هذا وهو السجزي، وهو كذاب كما قال أبو حاتم وغيره، وقال ابن عدي: \" يضع الحديث \".\nومن طريقه أورده ابن الجوزي في \" الموضوعات \" وقال (٣ / ٢٣٧): \" لا يصح، سليمان كذاب، ورواه داود بن الحصين عن إبراهيم بن الأشعث عن مروان بن معاوية الفزاري عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا به. قال ابن حبان: داود يحدث عن الثقات بما لا يشبه حديث الأثبات، يجب مجانبة روايته، والبلية في هذا منه: قال: وهذا خبر باطل لا أصل له من كلام رسول الله ﷺ، [ومن روى مثل هذا الخبر عن إبراهيم بن الأشعث عن مروان عن سهيل عن أبيه عن أبي هريرة مرفوعا.\nوجب مجانبة روايته، لأن إبراهيم بن الأشعث يقال له: إمام (١) من أهل بخارى ثقة مأمون، والبلية في هذا الحديث من داود هذا] \" (٢) .\nقلت: لكن تعقبه الدارقطني في تعليقه عليه فقال: \" إبراهيم بن الأشعث ضعيف يحدث عن الثقات بما لا أصل له. وزعموا أنه كان من العباد. ومروان الفزاري لم يسمع من سهيل بن أبي صالح ولا روى عنه مما انتهى إلينا \".\n_________\n(١) كذا الأصل، وفي \" الجرح والتعديل \": \" ويعرف بـ (لام) \". ولعله الصواب.\n(٢) زيادة من \" كتاب المجروحين \" لابن حبان (١ / ٢٨٦) .","vol":"2","page":79},{"text":"قلت: ويؤيد تضعيف الدارقطني لإبراهيم أن ابن حبان نفسه لما أورد إبراهيم في \" الثقات \" قال: \" يغرب وينفرد فيخطئ ويخالف \".\nفهذا منه نقض لوصفه إياه بأنه ثقة مأمون، لأنها لا تلقي مع وصفه إياه بأنه يخطئ ويخالف، بل هذا إلى التضعيف أقرب منه إلى التوثيق فتأمل، لاسيما وقد اتهمه ابن أبي حاتم (١ / ١ / ٨٨) عن أبيه بحديث موضوع وقال: \" كنا نظن بإبراهيم الخير فقد جاء بمثل هذا! \".\nواعلم أن داود بن الحصين هذا ليس هو الأموي مولاهم فإن ذاك مدني، وهذا من (المنصورة) كما في \" ضعفاء ابن حبان \" و(المنصورة) عدة مواضع، ولعلها هنا مدينة خوارزم القديمة فراجع \" معجم البلدان \".\nثم إن هذا متأخر عن ذاك، فالأموي من أتباع التابعين. وتعقبه السيوطي بما لا يجدي كغالب عادته! فقال في \" اللآلي \" (٢ / ٤٣٩): \" قلت: له شواهد ... \". ثم ذكرها من حديث علي وابن عباس، عند الماليني في \" المؤتلف والمختلف \"، ومن حديث أم سلمة عند الديلمي. قلت: وهي شواهد لا تسمن ولا تغني من جوع! ولم يسق السيوطي أسانيدها لننظر فيها إلا الأخير منها، وفيه عبد القدوس بن حبيب الكلاعي وهو متهم بالكذب لا يخفى حاله على مثل السيوطي، قال ابن المبارك وغيره: \" كذاب \".\nوقال ابن حبان: \" كان يضع الحديث \" كما يأتي تحت الحديث (٧٦٧) .\nوأما إسناد حديث علي فقد وقفت عليه، أخرجه أبو موسى المديني في \" جزء من أدركه الخلال من أصحاب ابن منده \" (ق ١٥١ / ٢) من طريق سليمان بن عيسى بن نجيح: حدثنا سفيان عن عبد الله بن محمد بن عقيل عن ابن الحنفية عن علي بن أبي طالب مرفوعا نحوه: وقال:\n\" غريب من حديث الثوري \".\nقلت: بل هو عندي باطل لم يحدث به الثوري، بل ألصقه به سليمان هذا وهو السجزي الكذاب الذي في الطريق الأولى ليضل به الناس كما فعل في الإسناد الأول، قاتل الله الكذابين وقبحهم.\nورواه الطبراني في \" جزء منحديثه \" (ق ٣١ / ٢) من طريق المقدام بن داود المصري عن عبد الله بن محمد بن المغيرة عن سفيان به. وهذه متابعة لا يفرح بها! فإن ابن المغيرة هذا قال النسائي: \" روى عن الثوري ومالك بن مغول أحاديث كانا أتقى لله من أن يحدثا بها \". وقال العقيلي: \" يحدث بما لا أصل له \".","vol":"2","page":80},{"text":"وساق الذهبي في ترجمته عدة أحاديث، ثم قال: \" وهذه موضوعات \"! والمقدام بن داود ليس بثقة كما قال النسائي. فبطلت هذه المتابعة أيضا. وذكر له ابن عراق شاهدا آخر من حديث ابن مسعود وقال (٢ / ٣٧٣): \" أخرجه ابن عساكر في تاريخه \". وسكت عليه.\nوهو عند ابن عساكر (١٦ / ٣٠٢ / ٢) من طريق المظفر بن الحسن بن المهند: أخبرنا أحمد بن عمر بن جوصا: أخبرنا أبو عامر موسى بن عامر: أخبرنا الوليد بن مسلم: أخبرنا شيبان أبو معاوية عن شقيق بن سلمة عن عبد الله بن مسعود مرفوعا به.\nوهذا إسناد واه، وآفته ابن المهند هذا، ففي ترجمته أورده ابن عساكر ولم يذكر فيه جرحا ولا تعديلا، ولا ذكر له شيئا من أحواله إلا أنه مات سنة (٣٨١) بـ (أشنه) (٢) . وأحمد بن عمر بن جوصا، قال الذهبي: \" صدوق له غرائب \". وقال الدارقطني: \" لم يكن بالقوي \".\nوقال مسلمة بن قاسم: \" كان عالما بالحديث مشهور ابالرواية، عارفا بالتصنيف، وكانت الرحلة إليه في زمانه، وكان له وراق يتولى القراءة عليه وإخراج كتبه، فساء ما بينهما، فاتخذ وراقا غيره، فأدخل الوراق الأول أحاديث في روايته وليست من حديثه، فحدث بها ابن جوصا، فتكلم الناس فيه، ثم وقف عليها فرجع عنها \". قلت: فلعل هذا الحديث مما دسه عليه ذلك الوراق ليشينه به، هذا إن كان ابن المهند سمعه منه، وحفظه عنه. ثم إن الوليد بن مسلم وإن كان ثقة فقد كان يدلس تدليس التسوية، وقد عنعن في إسناده فلا تقوم الحجة به، إن سلم ممن دونه! وبالجملة، فهذه الطريق خير طرق هذا الحديث، ومع ذلك فلا يثبت الحديث بها لما علمت من العلل التي فيها. واعلم أن الحافظ السخاوي بعد أن أورد الحديث في \" المقاصد \" (ص ٣١) من الطريق الأولى [وأولها] بقوله: \" وسليمان متروك، بل اتهم بالكذب والوضع \". استدرك فقال: \" ولكن لم يزل عمل السلف والخلف على هذا \".\nفينبغي أن يعلم أنه لا يلزم من ذلك أن الحديث صحيح، لأنه تضمن شيئا زائدا على ما جرى عليه العمل، ألا وهو تعليل الدفن وسط القوم الصالحين، وهذا لا يستلزم ثبوت التعليل المذكور\n_________\n(١) بالضم ثم السكون وضم النون وهاء محضة: بلدة في طرف أذريبجان كما في \" معجم البلدان \". اهـ.","vol":"2","page":81},{"text":"فيه، لاحتمال أن يكون شيئا آخر، وعلى كل حال فعلة الحكم أمر غيبي لا يجوز إثباتها بالظن والرجم بالغيب. أو مجرد جريان العمل على مقتضاها. والله أعلم.\n<span data-type=\"title\" id=toc-621>٦١٤ </span>- \" إن لله تعالى في كل يوم جمعة ستمائة ألف عتيق من النار، كلهم قد استوجبوا النار \".\nمنكر.\nأخرجه ابن حبان في \" المجروحين \" (١ / ١٦٩) وتمام في \" الفوائد \" (٢٣٦ / ١) وابن عدي في \" الكامل \" (٢٦ / ٢) والواحدي في \" التفسير \" (٤ / ١٤٥ / ١) من طريق يحيى بن سليم الطائفي: حدثنا الأزور بن غالب عن سليمان التيمي عن ثابت البناني عن أنس بن مالك مرفوعا. وأورده ابن عدي وكذا ابن حبان في ترجمة الأزور هذا، وقال: \" كان قليل الحديث إلا أنه روى على قلته عن الثقات ما لم يتابع عليه من المناكير، فكأنه كان يخطيء وهو لا يعلم حتى صار ممن لا يحتج به إذا انفرد \". ثم ساق الحديث وقال: \" هذا متن باطل لا أصل له\n\". وأما ابن عدي فقال: \" أحاديثه معدودة يسيرة غير محفوظة، وأرجو أنه لا بأس به \". كذا قال! وفي \" الميزان \": \" منكر الحديث، أتى بما لا يحتمل، فكذب \".","vol":"2","page":82},{"text":"<span data-type=\"title\" id=toc-622>٦١٥ </span>- \" التائب من الذنب كمن لا ذنب له، وإذا أحب الله عبدا لم يضره ذنب \".\nضعيف.\nرواه القشيري في \" الرسالة \" (ص ٥٩ طبع بولاق) ومن طريقه ابن النجار (١٠ / ١٦١ / ٢): أخبرنا أبو بكر محمد بن الحسين بن فورك قال: أخبرنا أحمد بن محمود بن ﴿خرزاذ﴾ قال: حدثنا محمد بن فضيل بن جابر قال: حدثنا سعيد بن عبد الله قال: حدثنا أحمد بن زكريا قال: حدثني أبي قال: سمعت أنس بن مالك يقول: فذكره مرفوعا. قلت: وهذا إسناد مظلم، من دون أنس لم أجد لأحد منهم ذكرا في شيء من كتب التراجم، اللهم إلا ابن ﴿خرزاذ﴾ هذا فهو من شيوخ الدارقطني، وقد ساق له حديثا بسند له إلى مالك عن الزهري عن أنس.\nثم قال الدارقطني: \" هذا باطل بهذا الإسناد، ومن دون مالك ضعفاء \". وقال في موضع آخر: \" مجهول \" كما في \" اللسان \". فالظاهر أنه هو آفة هذا الحديث. والله أعلم.\nوالحديث أورده في \" الجامع الصغير \" من رواية القشيري وابن النجار، ولم يتكلم عليه المناوي بشيء!","vol":"2","page":82},{"text":"والنصف الأول من الحديث له شواهد من حديث عبد الله بن مسعود وأبي سعيد الأنصاري. أما حديث ابن مسعود، فأخرجه ابن ماجه (٤٢٥٠) وأبو عروبة الحراني في \" حديثه \" (ق ١٠٠ / ٢) والطبراني في \" المعجم الكبير \" (٣ / ٧١ / ١) وعنه أبو نعيم في \" الحلية \" (٤ / ٢١٠) والقضاعي في \" مسند الشهاب \" (١ / ٢ / ١) والسهمي في \" تاريخ جرجان \" (٣٥٨) من طريق عبد الكريم الجزري عن أبي عبيدة عنه. ورجال إسناده ثقات، لكنه منقطع بين أبي عبيدة - وهو ابن عبد الله بن مسعود - وأبيه.\nوأما حديث أبي سعيد الأنصاري، فأخرجه ابن منده في \" المعرفة \" (٢ / ٢٤٥ / ١) وأبو نعيم في \" الحلية \" (١٠ / ٣٩٨) من طريق يحيى بن أبي خالد عن ابن أبي سعيد الأنصاري عن أبيه مرفوعا به.\nوزاد في أوله: \" الندم توبة \". وهذه الزيادة لها طريق أخرى صحيحة عن ابن مسعود، وهي مخرجة في \" الروض النضير \" رقم (٦٤٢) . وانظر رقم (١١٥٠) فإنه فيه من حديث أبي هريرة.\nوأما هذا الإسناد فهو ضعيف كما قال السخاوي في \" المقاصد \" (٣١٣)، وعلته يحيى بن أبي خالد، قال ابن أبي حاتم (٤ / ٢ / ١٤٠): \" مجهول \". وكذا قال الذهبي.\nونقل الحافظ في \" اللسان \" عن أبي حاتم أنه قال: \" وهذا حديث ضعيف، رواه مجهول عن مجهول \". يعني يحيى هذا، وابن أبي سعيد.\n(تنبيه): هكذا وقع في \" الحلية \" (أبي سعيد)، وكذا وقع في \" المقاصد \" و\" الجامع الصغير \" وغيرهما. ووقع في \" المعرفة \" (أبي سعد) وفي ترجمته أورد ابن أبي حاتم (٤ / ٢ / ٣٧٨) هذا الحديث، فيبدو أنه الصواب.\nوجملة القول: أن الحديث المذكور أعلاه ضعيف بهذا التمام. وطرفه الأول منه حسن بمجموع طرقه، وقد قال السخاوي: \" حسنه شيخنا - يعني ابن حجر - لشواهده \". والله أعلم. وله شاهد آخر من حديث ابن عباس بزيادة أخرى، وهو:\n<span data-type=\"title\" id=toc-623>٦١٦ </span>- \" التائب من الذنب كمن لا ذنب له، والمستغفر من الذنب وهو مقيم عليه كالمستهزئ بربه، ومن آذى مسلما كان عليه من الأثم مثل منابت النخل \".\nضعيف.\nرواه البيهقي في \" الشعب \" (٢ / ٣٧٣ / ١) وابن عساكر في المجلس الثاني","vol":"2","page":83},{"text":"والثلاثين في التوبة من \" الأمالي \" (ورقة ٤ / ١) من طريق الخطيب بسنده عن سلم بن سالم:\nحدثنا سعيد الحمصي عن عاصم الجذامي عن عطاء عن ابن عباس مرفوعا.\nثم رواه في \" التاريخ \" (١٥ / ٢٩٥ / ٢) من طريق أخرى عن سلم: حدثنا سعيد بن عبد العزيز به.\nقلت: وهذا إسناد ضعيف، سلم بن سالم وهو البلخي الزاهد أورده الذهبي في \" الضعفاء \" وقال: قال أحمد والنسائي: ضعيف \". وسعيد الحمصي لم أعرفه، ويحتمل أن يكون سعيد بن سنان أبا مهدي الحمصي وهو ضعيف جدا.\n<span data-type=\"title\" id=toc-624>٦١٧ </span>- \" استرشدوا العاقل ترشدوا، ولا تعصوه تندموا \".\nموضوع.\nرواه الخطيب عن سليمان بن عيسى بسنده المتقدم آنفا برقم (٦١٣) عن أبي هريرة مرفوعا. وسليمان كذاب كما سبق، وقد ساق الذهبي في ترجمته هذا الحديث وقال:\n\" وهذا غير صحيح \". يعني أنه موضوع. قلت: ولم يتفرد به، فقد أخرجه أبو الحسن النعالي في \" جزء من حديثه \" (١٢٧ / ١) والقضاعي في \" مسند الشهاب \" (٦١ / ١) عن علي بن زياد المتوثي:\nحدثنا عبد العزيز بن أبي رجاء: حدثنا مالك بن أنس به. لكنه قال: عن سهيل بن أبي صالح عن أبيه عن أبي هريرة: وعبد العزيز هذا قال الذهبي: \" قال الدارقطني: متروك، له مصنف موضوع كله \".\nثم ساق له حديثين في العقل من طريق المتوثي هذا عنه به هذا أحدهما، وقال في الآخر: \" هذا باطل على مالك \". والأول أورده الدارقطني في \" غرائب مالك \" من هذه الطريق وقال: \" هذا حديث منكر \".\nذكره الحافظ في \" اللسان \". وقد وجدت له طريقا أخرى عن أبي هريرة. رواه أبو جعفر الطوسي الشيعي في \" الأمالي \" (ص ٩٤) من طريق داود بن المحبر: حدثنا عباد بن كثير عن سهيل بن عبد الله عن أبيه عن أبي هريرة مرفوعا به. وداود هذا وعباد بن كثير كذابان.\nوهذا الحديث يكثر من إيراده بعض المشايخ حتى حفظه عنه مريدوه، ولذلك أوردته محذرا منه لعلهم ينتهون عن نسبته إليه ﷺ خشية أن ينطبق عليهم قوله ﷺ: \" من حدث عني بحديث وهو يرى أنه كذب فهو أحد الكذابين \".","vol":"2","page":84},{"text":"<span data-type=\"title\" id=toc-625>٦١٨ </span>- \" مثل الذي يتعلم العلم في صغره كالنقش في الحجر، ومثل الذي يتعلم العلم في كبره كالذي يكتب على الماء \".\nموضوع.\nأورده السيوطي في \" الجامع \" من رواية الطبراني في \" الكبير \" عن أبي الدرداء. وقال الشارح المناوي: \" قال المصنف في \" الدرر \": سنده ضعيف، وقال الهيثمي: فيه مروان بن سالم الشامي، ضعفه الشيخان وأبو حاتم. قلت: البخاري ضعفه جدا فقد قال فيه: \" منكر الحديث \".\nوكذلك قال مسلم وأبو حاتم، وقد سبق أن ذكرنا أن من قال البخاري فيه: \" منكر الحديث \" فلا تحل الرواية\nعنه، ولذلك فإن الاقتصار على تضعيف الرجل قصور، وكذا الاقتصار على تضعيف حديثه، فإنه يفتح الباب لمن لا علم عنده أن يستشهد به، مع أنه من المتفق عليه أن الحديث إذا اشتد ضعفه لا يجوز أن يستشهد به. وأنا أرى أن هذا الحديث موضوع، لأن ابن سالم هذا متهم كما يشير إلى ذلك قول البخاري فيه: \" منكر الحديث \".\nويؤيده قول أبي عروبة الحراني: \" كان يضع الحديث \". وقول الساجي: \" كذاب يضع الحديث \". وقال ابن حبان (٢ / ٣١٧): \" يروي المناكير عن المشاهير، ويأتي عن الثقات بما ليس من حديث الأثبات \". والحديث روي من حديث أبي هريرة بلفظ آخر، وهو:","vol":"2","page":85},{"text":"<span data-type=\"title\" id=toc-626>٦١٩ </span>- \" من تعلم العلم وهو شاب كان بمنزلة وسم في حجر، ومن تعلمه بعد كبر فهو بمنزلة كتاب على ظهر الماء \".\nموضوع.\nرواه ابن الجوزي في \" الموضوعات \" (١ / ٢١٨) من طريق هناد بن إبراهيم النسفي بسنده عن بقية بن الوليد عن معمر عن الزهري عن أبي سلمة عن أبي هريرة وقال:\n\" لا يصح، هناد بن إبراهيم النسفي لا يوثق به، وبقية بن الوليد مدلس \". وأقره على هذا السيوطي في \" اللآليء \" (١ / ١٩٦)، لكن تعقبه بقوله: \" قلت: له شاهد من مرسل إسماعيل بن رافع.\nأخرجه البيهقي في \" المدخل \" بهذا اللفظ. ومن طريق أبي الدرداء \". ثم ساق إسناد أبي الدرداء ولفظه، وهو موضوع كما بينته قبل هذا، وأما المرسل فلم يذكر إسناده إلى إسماعيل، على أن كونه من مرسله كاف في إنزال حديثه من رتبة الاستشهاد به، لأنه ضعيف جدا، تركه جماعة، وقال ابن حبان (١ / ١١٢):","vol":"2","page":85},{"text":"\" كان رجل صالحا، إلا أنه كان يقلب الأخبار حتى صار الغالب على حديثه المناكير التي يسبق إلى القلب أنه كان المعتمد لها \". على أن حق العبارة أن يقال: \" من معضل إسماعيل بن رافع \" لأن إسماعيل هذا ليس تابعيا، بل هو يروي عن بعض التابعين، وعليه فقد سقط من السند اثنان فأكثر، فالحديث معضل.\n<span data-type=\"title\" id=toc-627>٦٢٠ </span>- \" من أصبح يوم الجمعة صائما، وعاد مريضا، وأطعم مسكينا، وشيع جنازة، لم يتبعه ذنب أربعين سنة \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (١٢٢ / ٢) ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٠٧) عن عمرو بن حمزة البصري: حدثنا خليل بن مرة عن إسماعيل بن إبراهيم عن عطاء بن أبي رباح عن جابر مرفوعا. وقال ابن الجوزي: \" موضوع، عمرو، والخليل وإسماعيل كلهم ضعفاء مجروحون \".\nوتعقبه السيوطي بقوله (٢ / ٢٨): \" قلت: هذا لا يقتضي الوضع، وقد وثق أبو زرعة الخليل فقال: شيخ صالح ... \". قلت: لكن قد أشار البخاري إلى اتهامه بقوله: \" منكر الحديث \".\nوقال في موضع آخر: \" فيه نظر \". ولا يقول هذا إلا فيمن لا تحل الرواية عنه كما تقدم ذكره مرار، وإذا ثبت هذا عن إمام الأئمة فهو جرح واضح. وهو مقدم على التعديل، لاسيما إذا كان المعدل دون البخاري في العلم بالرجال.\nثم إن المحققين من العلماء قديما وحديثا لا يكتفون حين الطعن في الحديث الضعيف سنده على جرحه من جهة إسناده فقط، بل كثيرا ما ينظرون إلى متنه أيضا فإذا وجدوه غير متلائم مع نصوص الشريعة أو قواعدها لم يترددوا في الحكم عليه بالوضع، وإن كان السند وحده لا يقتضي ذلك كهذا الحديث، فإن فيه أن فعل هذه الأمور المستحبة في يوم الجمعة سبب في أن لا يسجل عليه ذنب أربعين سنة! وهذا شيء غريب لا مثيل له في الأحاديث الصحيحة فيما أذكر الآن.\nولهذا أقول:\nإن الشواهد التي أوردها السيوطي ههنا لا تشهد للحديث إلا في الجملة. أما بخصوص هذه الجملة الأخيرة: \" ولم يتبعه ذنب أربعين سنة \" فلا، لأنها لم ترد في شيء منها مطلقا، وكلها أطبقت على أن الجزاء: \" وجبت له الجنة \"، ولا يخفى أن هذا شيء والجملة المتقدمة شيء آخر، إذ لا يلزم من استحقاق الجنة أن لا يتبعه ذنب أربعين سنة فقد يسجل عليه ذنب بل ذنوب ثم يحاسب عليها فقد يستحق بها النار فيدخلها، ثم يخرج منها فيدخل الجنة جزاء هذه الأعمال الفاضلة، أو بإيمانه.\nفظهر الفرق بين الشاهد والمشهو د، وهذا مما يؤكد ما ذهب إليه ابن الجوزي من أن الحديث موضوع. فتأمل فأنه شيء خطر في البال، فإن كان صوابا فمن الله، وإن كان خطأ فمن نفسي.","vol":"2","page":86},{"text":"(تنبيه): لقد اختلط على المناوي إسناد هذا الحديث بإسناد أحد الشواهد التي سبقت الإشارة إليها، وهو وإن كان ضعيفا أيضا ولكنه خير من هذا ضعفا، وبناء عليه رد على ابن الجوزي حكمه على الحديث بالوضع فقال: \" إذ قصاراه أن فيه عبد العزيز بن عبد الله الأويسي أورده الذهبي في \" الضعفاء \"، وفيه ابن لهيعة أيضا \". فأنت ترى أن هذين ليسا في إسناد هذا الحديث الموضوع فاقتضى التنبيه.\nولفظ حديث الأويسي: \" من أصبح يوم الجمعة صائما، وعاد مريضا، وشهد جنازة، وتصدق بصدقة فقد أو جب الجنة \". أخرجه البيهقي وقال: \" الإسناد الأول يؤكد هذا وكلاهما ضعيف \". قلت: وشيخ الأويسي ابن لهيعة ضعيف أيضا. لكن حديثه صحيح بدون ذكر الجمعة، فانظر \" الصحيحة \" (٨٨) .\n<span data-type=\"title\" id=toc-628>٦٢١ </span>- \" من أغاث ملهو فا كتب الله له ثلاثا وسبعين مغفرة، واحدة فيها صلاح أمره كله، وثنتان وسبعون له درجات يوم القيامة \".\nموضوع.\nأخرجه البخاري في \" التاريخ \" (٢ / ١ / ٣٢٠) وابن أبي الدنيا في \" قضاء الحوائج \" (ص ٣٨ و٩٥) وابن عدي في \" الكامل \" (١٤٣ / ٢) والخرائطي في \" مكارم الأخلاق \" (ص ١٥) وابن حبان في \" المجروحين \" (١ / ٣٠٤) وأبو علي الصواف في \" حديثه \" (٨٥ / ٢) والخطيب (٦ / ٤١) وابن عساكر (٦ / ٢٣٥ / ٢) من طريق زياد بن أبي حسان عن أنس مرفوعا. وأورده ابن الجوزي في \" الموضوعات \" (٢ / ١٧١) من رواية العقيلي ثم قال: \" موضوع. آفته زياد \". وقال العقيلي: \" لا يتابع عليه ولا يعرف إلا به \".\nوقال ابن حبان: \" كان شعبة شديد الحمل عليه، وكان ممن يروي أحاديث مناكير، وأوهاما كثيرة \".\nوقال الحاكم والنقاش: \" روى عن أنس أحاديث موضوعة، وكان شعبة شديد الحمل عليه وكذبه \". وقال البيهقي: إنه تفرد به. وقد تعقب السيوطي ابن الجوزي على عادته! فذكر (٢ / ٨٦) بأن للحديثين طريقين آخرين وشاهدا، وذلك مما لا طائل تحته، فإن أحد الطريقين رواه ابن عساكر (١٥ / ١٩٣ / ٢) وفيه إسماعيل بن عياش وهو ضعيف في روايته عن الحجازيين، وهذه منها وفي الطريق إليه أبو محمد عبد الله بن عبد الغفار بن ذكوان تكلم فيه الكتاني، وفيه جماعة لم أعرفهم، وفي هذه الطريق زيادة تؤكد وضع الحديث ولفظها \" ومن قال: أشهد أن لا إله إلا الله وحده لا شريك له، أحد صمد، لم يلد ولم يولد، ولم يكن له كفوا أحد، كتب الله له بها أربعين ألف ألف حسنة \".","vol":"2","page":87},{"text":"والطريق الآخر رواه الخطيب (١١ / ١٧٥)، وفيه دينار مولى أنس، وهو كذاب، قال ابن حبان (١ / ٢٩٠): \" كان يروي عن أنس أشياء موضوعة \". ولذلك لم يحسن السيوطي بإيراده الحديث في \" الجامع الصغير \"، وقد أورده ابن طاهر في \" تذكرة الموضوعات \" (ص ٨٠) . وأما الشاهد فسيأتي برقم (٧٥١) .\n<span data-type=\"title\" id=toc-629>٦٢٢ </span>- \" ما جبل ولي الله إلا على السخاء وحسن الخلق \".\nموضوع.\nرواه أبو القاسم القشيري في \" الأربعين \" (ق ١٥٧ / ٢) والقاضي أبو عبد الله الفلاكي في \" الفوائد \" (ق ٨٩ / ١) وابن عساكر (ج ١٥ / ٤٠٧ / ١) من طريق يوسف بن السفر أبي الفيض: حدثنا الأوزاعي: حدثني الزهري عن عروة عن عائشة مرفوعا.\nقلت: وهذا إسناد مركب موضوع، وآفته ابن السفر هذا فإنه كذاب كما سبق مرارا. وقد أورد الحديث من طريقه ابن الجوزي في \" الموضوعات \" (٢ / ١٧٩) وقال: \" قال الدارقطني: يوسف يكذب، والحديث لا يثبت \". وأقره السيوطي في \" اللآلي \" (٢ / ٩١) ثم ابن عراق في \" تنزيه الشريعة \" (ق ٢٦٢ / ٢) . قلت: ولا يغتر برواية بقية لهذا الحديث عن الأوزاعي به. أخرجه أبو حامد الشجاعي في \" الأمالي \" (ق ٣ - ٤) وكذا رواه ابن عساكر أيضا إلا أنه أسقط من إسناده عائشة فأرسله، لا يغتر بذلك فإنها من تدليسات بقية المشهورة حيث أسقط من بينه وبين الأوزاعي ابن السفر هذا الكذاب.\nويؤيده أن ابن عساكر رواه في رواية أخرى له عن بقية عن يوسف بن السفر عن الأوزاعي به مرسلا. فهذه الرواية تدل على أن بقية تلقاه عن الكذاب المذكور.\nوالحديث أورده المنذري في \" الترغيب \" (٣ / ٢٤٨) من رواية أبي الشيخ عنها. وأشار إلى تضعيفه.","vol":"2","page":88},{"text":"<span data-type=\"title\" id=toc-630>٦٢٣ </span>- \" من أفطر يوما في شهر رمضان في الحضر فليهد بدنة، فإن لم يجد فليطعم ثلاثين صاعا من تمر المساكين \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" من رواية الدارقطني عن خالد بن عمرو الحمصي: حدثنا أبي: أنبأنا الحارث بن عبيدة الكلاعي: حدثنا مقاتل بن سليمان عن عطاء بن أبي رباح عن جابر مرفوعا. وقال (٢ / ١٩٦): \" مقاتل كذاب. والحارث ضعيف \". وأقره السيوطي في \" اللآلي \" (٢ / ١٠٦)، ومع ذلك فقد أورده في \" الجامع الصغير \"! وتعقبه المناوي بقوله: \" وقال مخرجه الدارقطني: الحارث ومقاتل ضعيفان جدا. اهـ. فقد برىء مخرجه من عهدته","vol":"2","page":88},{"text":"ببيان حاله، فتصرف المصنف بحذف ذلك من كلامه غير جيد، وفي \" الميزان \": هذا حديث باطل، يكفي في رده تلف خالد، وشيخه ضعيف، ومقاتل غير ثقة، وخالد كذبه الفريابي، ووهاه ابن عدي \". ثم ذكر كلام ابن الجوزي السابق ثم قال: \" وتبعه المؤلف في مختصره ساكتا عليه \".\n<span data-type=\"title\" id=toc-631>٦٢٤ </span>- \" من اكتحل بالإثمد يوم عاشوراء لم يرمد أبدا \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" من طريق الحاكم عن جويبر عن الضحاك عن ابن عباس مرفوعا. وقال (٢ / ٢٠٤): \" قال الحاكم: أنا ابرأ إلى الله من عهدة جويبر \". وأما السيوطي فكأنه أقره في \" اللآلي \" فإنه قال\nعقبه (٢ / ١١١): \" قلت: أخرجه البيهقي في \" شعب الإيمان \" عن الحاكم وقال: إسناده ضعيف بمرة، وجويبر ضعيف، والضحاك لم يلق ابن عباس \". ثم ساق له شاهدا من حديث أبي هريرة رواه ابن النجار، وفيه إسماعيل بن معمر قال السيوطي: \" قال في \" الميزان \": ليس بثقة \".\nفالعجب منه كيف سها عن هذا فأورده في \" الجامع الصغير \"! وقد تعقبه المناوي بما نقله. عن السخاوي أنه قال عقب قول الحاكم السابق: \" بل هو موضوع \". ونقل نحوه عن ابن رجب، ونقل الشيخ القاريء في \" موضوعاته \" (ص ١٢٢) عن ابن القيم أنه قال: \" وأما أحاديث الاكتحال والادهان والتطيب يوم عاشوراء فمن وضع الكذابين، وقابلهم آخرون فاتخذوه يوم تألم وحزن، والطائفتان مبتدعتان خارجتان عن السنة، وأهل السنة يفعلون ما أمر به النبي ﷺ من الصوم، ويجتنبون ما أمر به الشيطان من البدع \".","vol":"2","page":89},{"text":"<span data-type=\"title\" id=toc-632>٦٢٥ </span>- \" الإيمان نصفان، نصف في الصبر، ونصف في الشكر \".\nضعيف جدا.\nرواه الخرائطي في \" كتاب فضيلة الشكر \" (١٢٩ / ١ من مجموع ٩٨) والديلمي في \" مسند الفردوس \" (١ / ٢ / ٣٦١) عن يزيد الرقاشي عن أنس بن مالك مرفوعا. قلت: وهذا سند ضعيف جدا، يزيد هو ابن أبان وهو متروك كما قال النسائي وغيره. والحديث ذكره في \" الجامع الصغير \" من رواية البيهقي في \" الشعب \" عن أنس، وقال المناوي: \" وفيه يزيد الرقاشي، قال الذهبي وغيره: متروك \".","vol":"2","page":89},{"text":"<span data-type=\"title\" id=toc-633>٦٢٦ </span>- \" من رابط فواق ناقة حرمه الله على النار \".\nمنكر.\nرواه العقيلي في \" الضعفاء \" (ص ٦) والخطيب (٧ / ٢٠٣) عن محمد بن حميد: حدثنا أنس بن عبد الحميد - أخوجرير بن عبد الحميد - عن هشام بن عروة عن أبيه عن عائشة مرفوعا وقال العقيلي: \" هذا حديث منكر \". ذكره في ترجمة أنس هذا، ثم قال: \" وقد رأيت له غير حديث من هذا النحو، فإن كان ابن حميد ضبط عنه، فليس هو ممن يحتج به \". ثم رواه العقيلي (ص ١٦٥) من طريق سليمان بن مرقاع الجندعي عن مجاهد عن عائشة مرفوعا. وقال: \" سليمان منكر الحديث، ولا يتابع في حديثه \".","vol":"2","page":90},{"text":"<span data-type=\"title\" id=toc-634>٦٢٧ </span>- \" من صبر على سوء خلق امرأته أعطاه الله من الأجر مثل ما أعطى أيوب على بلائه، ومن صبرت على سوء خلق زوجها أعطاها الله مثل ثواب آسية امرأة فرعون \".\nلا أصل له بهذا التمام.\nأورده هكذا الغزالي في \" الإحياء \" (٢ / ٣٩) وقال مخرجه العراقي: \" لم أقف له على أصل \". وأقره الزبيدي في \" شرح الإحياء \" (٥ / ٣٥٢) وذكر نحوه السبكي في \" الطبقات \" (٤ / ١٥٤) .\nوأقول: قد وجدت للشطر الأول منه أصلا ولكنه موضوع، رواه الحارث بن أبي أسامة في \" مسنده \" فقال: حدثنا داود بن المحبر: حدثنا ميسرة بن عبد ربه عن أبي عائشة السعدي عن يزيد بن عمر بن عبد العزيز عن أبي سلمة بن عبد الرحمن عن أبي هريرة وابن عباس قالا: خطبنا رسول الله ﷺ خطبة قبل وفاته ... قلت: فذكر حديثا طويلا جدا في نحواثنتين عشرة صفحة، والصفحة أكبر من هذه، وهو مركب من أحاديث متفرقة، وفيه هذا الشطر، أورده السيوطي بتمامه في \" اللآلي \" (٢ / ٣٦١ - ٣٧٣) ثم قال: \" قال الحافظ ابن حجر في \" المطالب العالية \": هذا الحديث بطوله موضوع على رسول الله ﷺ، والمتهم به ميسرة بن عبد ربه لا بورك فيه \".","vol":"2","page":90},{"text":"<span data-type=\"title\" id=toc-635>٦٢٨ </span>- \" تنقه، وتوقه \".\nضعيف.\nأخرجه العقيلي في \" الضعفاء \" (ص ٢٢٢) والطبراني في \" المعجم الكبير \" وعنه","vol":"2","page":90},{"text":"أبو نعيم في \" الحلية \" (٧ / ٢٦٧) وتمام في \" الفوائد \" (٣ / ٤٠) وأبو محمد الخلدي في \" جزء من فوائده \" (٤٤ / ١) وأبو العباس بن المنير في المجلس الخامس من \" الأمالي \" (٢٨ / ١) والرامهرمزي في \" المحدث الفاصل \" (ص ٤٩) وفي \" الأمثال \" (١٢٣ / ٢) وأبو الحسن الزعفراني في \" فوائد أبي شعيب \" (ق ٨٢ / ٢) والخطابي في \" غريب الحديث \" (١٥٣ / ١) من طريق عبد الله بن مسعر بن كدام عن مسعر عن وبرة عن عبد الله بن عمر مرفوعا وقال العقيلي: \" لا يتابع عليه، ولا يعرف إلا به \". يعني عبد الله هذا.\nقلت: قال الذهبي: \" تالف، قال أبو حاتم: متروك الحديث \". قلت: وهو راوي حديث انقطاع عذاب جهنم المتقدم برقم (٦٠٧) . وذكر له السيوطي شاهدا من رواية الباوردي في \" المعرفة \" عن سنان مرفوعا بلفظ: \" تنق وتوق \". وأعله المناوي بالإرسال فقال: \" سنان هو ابن سلمة بن المحبق البصري الهذلي، ولد يوم حنين، وله رؤية، وقد أرسل أحاديث \". ولم يتعرض للكلام على إسناده إليه، وما أراه يصح. والله أعلم.\n<span data-type=\"title\" id=toc-636>٦٢٩ </span>- \" من بات على طهارة ثم مات من ليلته مات شهيدا \".\nموضوع.\nرواه ابن السني في \" عمل اليوم والليلة \" (رقم ٧٢٩) عن سليمان بن سلمة الخبائري (الأصل: الجنائزي وهو تصحيف): حدثنا يونس بن عطاء بن عثمان بن سعيد بن زياد بن الحارث الصدائي:\nحدثنا سلمة الليثي وشريك بن أبي نمر قالا: حدثنا أنس بن مالك مرفوعا. قلت: وهذا سند موضوع، سليمان هذا قال ابن الجنيد: \" كان يكذب \".\nويونس بن عطاء قال ابن حبان: \" يروي العجائب، لا يجوز الاحتجاج بخبره \". وقال الحاكم وأبو سعيد النقاش وأبو نعيم: \" روى عن حميد الطويل الموضوعات \".\nقلت: ومع هذا فقد أورد الحديث السيوطي في \" الجامع الصغير \" عن ابن السني! ولم يتعقبه المناوي بشيء! فلا أدري ما فائدة تسويد الصحيفة بإيراده أحاديث هؤلاء الكذابين؟! .","vol":"2","page":91},{"text":"<span data-type=\"title\" id=toc-637>٦٣٠ </span>- \" قال الله تعالى: الإخلاص سر من سري، استودعته قلب من أحببت من عبادي \".\nضعيف.\nذكره الغزالي في \" الإحياء \" (٤ / ٣٢٢) عن الحسن قال: قال رسول الله ﷺ. وقال الحافظ العراقي في \" تخريجه \": \" رويناه في جزء من \" مسلسلات القزويني \" مسلسلا يقول كل واحد من رواته: سألت فلانا عن الإخلاص؟ فقال: ...، وهو من رواية أحمد بن عطاء الهجيمي عن عبد الواحد بن زيد عن الحسن عن حذيفة عن النبي ﷺ عن جبريل عن الله تعالى.\nوأحمد بن عطاء وعبد الواحد بن زيد كلاهما متروك، ورواه أبو القاسم القشيري في \" الرسالة \" من حديث علي بن أبي طالب بسند ضعيف \".\n(تنبيه): جاء هذا الحديث في كتاب \" من هدي الإسلام \" المقرر تدريسه للصف الثامن (ص ٧٤ طبع سنة\n١٣٧٥ - ١٩٥٥) معزوا للحاكم. ولم أجد من عزاه إليه فهو وهم على الغالب. والله أعلم.","vol":"2","page":92},{"text":"<span data-type=\"title\" id=toc-638>٦٣١ </span>- \" ثلاثة ليس عليهم حساب فيما طعموا إذا كان حلالا، الصائم، والمتسحر، والمرابط في سبيل الله \".\nموضوع.\nالطبراني (٣ / ١٤٣ / ٢) عن عبد الله بن عصمة عن أبي الصباح عن أبي هاشم عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا إسناد موضوع، نقل المناوي عن الهيثمي أنه قال: \" عبد الله بن عصمة وأبو الصباح مجهولان \". وأقره المناوي! وأقول: كلا فإن أبا الصباح ليس مجهولا بل هو معروف ولكن بالوضع! أورده الحافظ في الكنى من \" اللسان \" وسماه عبد الغفور، ثم أحال عليه في \" الأسماء \"، وذكر هناك: \" قال يحيى بن معين: ليس حديثه بشيء، وقال ابن حبان: كان ممن يضع الحديث \" (١) . وقال البخاري: تركوه، وقال ابن عدي: ضعيف منكر الحديث \". ثم ساق له أحاديث، على بعضها آثار الوضع لائحة! فهو المتهم بهذا الحديث.\nولعل من آثار هذا الحديث السيئة ما عليه حال المسلمين اليوم، فإنهم إذا جلسوا في رمضان للإفطار لا يعرف أحدهم أن يقوم عن الطعام إلا قبيل العشاء لكثرة ما يلتهم من أنواع الأطعمة والأشربة والفواكه والحلوى! كيف لا والحديث يقول: إنه من الثلاثة الذين لا حساب عليهم فيما\n_________\n(١) قلت: وتمام كلامه في \" المجروحين \" (٢ / ١٤١): \" ... على الثقات، كعب وغيره لا يحل كتابة حديثه ولا ذكره إلا على جهة التعجب \". اهـ.","vol":"2","page":92},{"text":"طعموا! فجمعوا بسبب ذلك بين الإسراف المنهي عنه في الكتاب والسنة، وبين تأخير صلاة المغرب المنهي عنه في قوله ﷺ: \" لا تزال أمتي بخير أو على الفطرة ما لم يؤخروا المغرب إلى أن تشتبك النجوم \" صححه الحاكم ووافقه الذهبي وهو كما قالا، فإن له طرقا وشواهد أشرت إليها في \" صحيح سنن أبي داود \" (رقم ٤٤٤) . نعم جاء الحض على تعجيل الفطر أيضا في أحاديث كثيرة منها قوله ﷺ: \" لا يزال الناس بخير ما عجلوا الفطر \".\nفيجب العمل بالحديثين بصورة لا يلزم منها تعطيل أحدهما من أجل الآخر، وذلك بالمبادرة إلى الإفطار على لقيمات يسكن بها جوعه ثم يقوم إلى الصلاة، ثم إن شاء عاد إلى الطعام حتى يقضي حاجته منه، وقد جاء شيء من هذا في السنة العملية فقال أنس: \" كان رسول الله ﷺ يفطر قبل أن يصلي على رطبات، فإن لم تكن رطبات فتمرات، فإن لم تكن تمرات حسا حسوات من ماء \". رواه أبو داود والترمذي وحسنه. وهو في \" صحيح أبي داود \" برقم (٢٠٤٠) وما قبله متفق عليه، وهو مخرج في \" الإرواء \" (٨٩٩) .\n<span data-type=\"title\" id=toc-639>٦٣٢ </span>- \" أول من يدعى إلى الجنة الحمادون الذين يحمدون الله في السراء والضراء \".\nضعيف.\nأخرجه الطبراني في \" الصغير \" (ص ٥٧) وفي \" الكبير \" أيضا و\" الأوسط \" وأبو الشيخ في \" أحاديثه \" (١٦ / ٢) وأبو بكر بن أبي علي المعدل في \" سبع مجالس من الأمالي \" (١٢ / ١) وأبو نعيم (٥ / ٦٩) عن علي بن عاصم: حدثنا قيس بن الربيع عن حبيب بن أبي ثابت عن سعيد بن جبير عن ابن عباس مرفوعا.\nوقال الطبراني وأبو نعيم: \" لم يرو هـ عن حبيب إلا قيس بن الربيع وشعبة بن الحجاج \". زاد الأول: \" تفرد به عن شعبة نصر بن حماد الوراق \".\nقلت: ثم أخرجه الطبراني في \" الصغير \" والبغوي في \" شرح السنة \" (١ / ١٤٤ / ٢) وكذا الضياء في \" المختارة \" (٧ / ١٣ / ١) من طريق نصر بن حماد: حدثنا شعبة عن حبيب به. وهذه المتابعة ضعيفة جدا، فإن راويها نصر بن حماد كذاب كما تقدم مرارا. وأما الطريق الأول فضعيف، وفيه ثلاث علل:\nالأولى والثانية: ضعف علي بن عاصم، وكذا شيخه قيس بن الربيع. والثالثة: عنعنة حبيب بن أبي ثابت، فإنه مدلس. وقول الطبراني: \" لم يرو هـ عن حبيب إلا قيس وشعبة.... \" إنما هو بالنسبة لما وقع إليه، وإلا فقد تابعهما عن شعبة سعد بن عامر أخرجه الماليني في \" شيوخ الصوفية \" (١٧ - ١٨):\nأخبرنا أبو علي محمد بن الحسين بن حمزة الصوفي الزادي: أنبأنا أبو الحسن علي بن أحمد الفقيه بـ (بلخ): أنبأنا محمد بن فضيل الزاهد: أنبأنا سعد بن عامر عن شعبة به. ومن دون ابن فضيل لم أعرفهما. وتابعهما المسعودي أيضا، أخرجه ابن أبي الدنيا في \" الصبر \" (٥٠ / ١) والحاكم (١ / ٥٠٢) بسند صحيح عن عبد الرحمن بن عبد الله المسعودي عن حبيب بن أبي ثابت به. وقال:","vol":"2","page":93},{"text":"\" صحيح على شرط مسلم \" ووافقه الذهبي! وفيه مؤاخذات:\nالأول: أن المسعودي لم يخرج له مسلم مطلقا، وإنما أخرج له البخاري تعليقا، فليس هو على شرط مسلم.\nالثاني: أن المسعودي ضعيف لاختلاطه، قال ابن حبان (٢ / ٥١): \" اختلط حديثه القديم بحديثه الأخير فلم يميز فاستحق الترك \". وقد وصفه الذهبي نفسه في \" الميزان \" بأنه سيىء الحفظ، فأنى لحديثه الصحة؟!\nالثالث: أن حبيب بن أبي ثابت قد عنعنه وهو مدلس كما تقدم، فأنى للحديث الصحة؟! والحديث أعله الحافظ العراقي في \" تخريج الإحياء \" (٤ / ٧٠) بقيس بن الربيع قال: \" ضعفه الجمهور \". وكأنه خفيت عليه رواية الحاكم هذه! ورواه ابن المبارك في \" الزهد \" (١٦٥ / ١ من الكواكب ٥٧٥) بسند صحيح عن حبيب عن ابن جبير موقوفا عليه. ولعله الصواب.\n<span data-type=\"title\" id=toc-640>٦٣٣ </span>- \" من نظر في الدنيا إلى من هو دونه، ونظر في الدين إلى من هو فوقه كتبه الله صابرا وشاكرا، ومن نظر في الدنيا إلى من هو فوقه وفي الدين إلى من هو دونه لم يكتبه الله صابرا ولا شاكرا \".\nلا أصل له بهذا اللفظ.\nوإن أورده الغزالي (٤ / ١٠٨) وعزاه الحافظ العراقي للترمذي من حديث عبد الله بن عمرو، فإن الترمذي إنما رواه (٣ / ٣٢٠) من طريق المثنى بن الصباح عن عمرو بن شعيب عن أبيه عن جده بلفظ:\n\" خصلتان من كانتا فيه كتبه الله شاكرا صابرا، ومن لم تكن فيه لم يكتبه الله شاكرا ولا صابرا: من نظر في دينه إلى من هو فوقه فاقتدى به، ومن نظر في دنياه إلى من هو دونه فحمد الله على ما فضله به عليه كتبه الله شاكرا صابرا، ومن نظر في دينه إلى من هو دونه، ونظر في دنياه إلى من هو فوقه فأسف على ما فاته منه لم يكتبه الله شاكرا ولا صابرا \". وضعفه الترمذي بقوله: \" هذا حديث غريب \".\nوعلته المثنى هذا، قال العراقي: \" ضعيف \". وسكت عليه الحافظ في \" الفتح \" (١١ / ٢٧) وهذا يدل على أن ما يسكت عنه الحافظ في هذا الكتاب ليس حسنا دائما خلافا لظن بعضهم.\nويغني عن هذا الحديث قوله ﷺ: \" انظروا إلى من هو أسفل منكم، ولا تنظروا إلى من هو فوقكم، فإنه أجدر أن لا تزدروا نعمة الله عليكم \". رواه مسلم والترمذي وصححه، وهو عند البخاري (١٠ / ٢٧٠) نحوه.","vol":"2","page":94},{"text":"<span data-type=\"title\" id=toc-641>٦٣٤ </span>- \" إنكم لا تسعون الناس بأموالكم، فليسعهم منكم بسط الوجه، وحسن الخلق \".\nضعيف.\nرواه علي بن حرب الطائي في \" حديثه \" (٨١ / ١) وأبو نعيم (١٠ / ٢٥) من طريق عبد الله بن سعيد المقبري عن جده عن أبي هريرة. وعزاه السيوطي للحاكم أيضا والبيهقي. قال المناوي: \" قال البيهقي: تفرد به عبد\nالله بن سعيد المقبري عن أبيه (كذا) . وروي من وجه آخر ضعيف عن عائشة. اهـ.\nوفي \" الميزان \": عبد الله بن سعيد هذا واه بمرة، وقال الفلاس: منكر الحديث متروك، وقال يحيى: استبان لي كذبه، وقال الدارقطني، متروك ذاهب.\nوساق له أخبارا هذا منها، ثم قال: وقال فيه البخاري: تركوه \". قلت: وأورده الهيثمي في \" المجمع \" (٨ / ٢٢) برواية أبي يعلى والبزار وقال: \" وفيه عبد الله بن سعيد المقبري وهو ضعيف \". وأما قول المنذري (٣ / ٢٦٠): \" رواه أبو يعلى والبزار من طرق أحدهما حسن جيد \". فأخشى أن يكون وهما لأمرين: الأول: أنه لوكان له طرق أحدهما حسن. لما اقتصر الهيثمي على ذكر الطريق الضعيف. الثاني: أن البيهقي قد صرح بتفرد المقبري به. والله أعلم.\nثم إنني لم أجد الحديث في \" المستدرك \". ثم وجدته فيه (١ / ١٢٤) وقال: \" عن أبيه \".","vol":"2","page":95},{"text":"<span data-type=\"title\" id=toc-642>٦٣٥ </span>- \" ذروا العارفين المحدثين من أمتي، لا تنزلوهم الجنة ولا النار، حتى يكون الله الذي يقضي فيهم يوم القيامة \".\nموضوع.\nرواه ابن عدي (٢٠٨ / ١) والثقفي في \" الفوائد العوالي المنتقاة \" المعروفة بـ \" الثقفيات \" (ج ٦ رقم ١٠ من منسوختي) والخطيب (٨ / ٢٩٢) من طريق أيوب بن سويد: حدثني سفيان عن خالد بن أبي كريمة عن عبد الله بن مسور - بعض ولد جعفر بن أبي طالب - عن محمد بن الحنفية عن أبيه مرفوعا.\nوهذا إسناد موضوع، المتهم به عبد الله بن مسور قال في \" الميزان \": \" قال أحمد وغيره أحاديثه موضوعة \". ثم ساق له أحاديث هذا أحدها. وفي \" اللسان \": \" قال ابن المديني: كان يضع الحديث على رسول الله ﷺ، ولا يضع إلا ما فيه أدب أو زهد، فيقال له في ذلك؟ فيقول: إن فيه أجرا \"! وقال البخاري: \" يضع الحديث \".\nوقال النسائي: \" كذاب \". وقال ابن حبان (٢ / ٢٩):","vol":"2","page":95},{"text":"\" كان ممن يروي الموضوعات عن الأثبات \". قلت: ومع هذا فقد أورد السيوطي حديثه هذا في \" الجامع الصغير \"! وللحديث طريق آخر سيأتي بلفظ: \" دعوا المذنبين.... \".\n<span data-type=\"title\" id=toc-643>٦٣٦ </span>- \" المتحابون في الله على كراسي من ياقوت أحمر حول العرش \".\nمنكر.\nرواه الطبراني (١ / ١٩٨ / ٢) وابن عدي (٢١٢ / ٢) والثقفي في \" الثقفيات \" (٦ / ٤٩ / ٢) عن عبد الله بن عبد العزيز الليثي: حدثني سليمان بن عطاء بن يزيد الليثي عن أبيه عن أبي أيوب مرفوعا، وقال ابن عدي: \" حديث غير محفوظ \". قلت: وسنده ضعيف جدا، الليثي هذا قال البخاري وأبو حاتم: \" منكر الحديث \". وقال ابن حبان في \" المجروحين \" (٢ / ١٦): \" اختلط بآخره فكان يقلب الأسانيد ولا يعلم، ويرفع المراسيل فاستحق الترك \".\nوشيخه سليمان بن عطاء الراوي عن أبيه عطاء، ذكره ابن أبي حاتم (٢ / ١ / ١٣٣) ولم يذكر فيه جرحا ولا تعديلا. وأما ابن حبان فذكره في \" الثقات \" (٢ / ١٠٩) .\nوالحديث ذكره السيوطي في \" الجامع \" من رواية الطبراني، وتعقبه المناوي بالليثي هذا، ونقل عن العلائي أنه قال: \" لا بأس بإسناده \". وهذا مردود ففيه كل البأس لما عرفت من كلام الأئمة في الليثي، وقد جاءت أحاديث كثيرة ثابتة بمعنى هذا، وليس في شيء منها \" على كراسي من ياقوت \" إنما \" على كراسي من نور \" (انظر الترغيب ٤ / ٤٧ - ٤٨) فدل هذا على أن الحديث بهذا اللفظ منكر، لتفرد هذا الضعيف به، وخلوه عن جابر يقويه.","vol":"2","page":96},{"text":"<span data-type=\"title\" id=toc-644>٦٣٧ </span>- \" إن الله يحب الملحين في الدعاء \".\nباطل.\nرواه العقيلي في \" الضعفاء \" (٤٦٧) وأبو عبد الله الفلاكي في \" الفوائد \" (٨٩ / ٢) عن بقية: حدثنا يوسف بن السفر عن الأوزاعي عن الزهري عن عروة عن عائشة مرفوعا.\nقلت: وهذا سند ضعيف جدا بل موضوع، يوسف بن السفر كذاب بل قال البيهقي: \" هو في عداد من يضع الحديث \". وقد ذكر المناوي عن الحافظ أنه قال: \" تفرد به يوسف بن السفر عن الأوزاعي، وهو متروك، وكأن بقية دلسه \". وقال ابن عدي في \" الكامل \" (٤١٨ / ١): \" وهذه الأحاديث التي رواها يوسف عن الأوزاعي بواطيل كلها \".","vol":"2","page":96},{"text":"قلت: ولبقية في هذا الحديث روايتان إحدهما صرح فيها بسماعه له من يوسف بن السفر وهي هذه، والأخرى أسقط من الإسناد يوسف هذا الكذاب فدلسه كما سبق عن الحافظ وهذه أخرجها العقيلي وأبو عروبة الحراني في \" جزء من حديثه \" (١٠٠ / ٢) والديلمي (١ / ٢ / ٢٣٨ - ٢٣٩) والسلفي في \" معجم السفر \" (٢١٢ / ٢) وعبد الغني المقدسي في \" الدعاء \" (١٤٥ / ٢) من طريق كثير بن عبيد: حدثنا بقية عن الأوزاعي به. وبقية متهم بأنه كان يدلس عن الضعفاء والمتروكين، وهذه الرواية من الشواهد على ذلك.\nثم ساقه العقيلي من طريق عيسى بن يونس عن الأوزاعي قال: كان يقال: أفضل الدعاء الإلحاح على الله ﵎ والتضرع إليه. ثم قال: \" حديث عيسى بن يونس أولى، ولعل بقية أخذه عن يوسف بن السفر \".\n<span data-type=\"title\" id=toc-645>٦٣٨ </span>- \" الجالس وسط الحلقة ملعون \".\nضعيف.\nرواه القطيعي في جزء \" الألف دينار \" (١ / ١٦ / ٢) من طريق شريك عن شعبة وهمام عن قتادة عن أبي مجلز عن حذيفة رفعه. قلت: وهذا إسناد ضعيف، وله علتان: الأولى: شريك وهو ابن عبد الله القاضي، قال الحافظ: \"يخطيء كثيرا تغير حفظه منذ ولي القضاء بالكوفة \". قلت: وقد توبع، لكنه خولف في لفظه كما يأتي. الثانية: الانقطاع بين أبي مجلز وحذيفة فإنه لم يسمع منه كما قال ابن معين، بل قال أحمد: إنه لم يدركه كما يأتي. وقد تابع شريكا عبد الله بن المبارك. أخرجه الترمذي (٤ / ٧) بلفظ: \" قال حذيفة: ملعون على لسان محمد، أولعن الله على لسان محمد ﷺ، من قعد وسط الحلقة \".\nوهكذا أخرجه الحاكم أيضا (٤ / ٢٨١) وأحمد (٥ / ٣٨٤، ٣٩٨، ٤٠١) عن شعبة به وقال الترمذي: \" حديث حسن صحيح \". والحاكم: \" صحيح على شرط الشيخين \" ووافقه الذهبي! قلت: وقد ذهلوا جميعا عن الانقطاع الذي ذكرناه، وبه أعله أحمد، فإنه روى بسند الصحيح عن شعبة أنه قال عقب الحديث: \" لم يدرك\nأبو مجلز حذيفة \". قلت: وتابع شعبة أبان بن يزيد العطار، أخرجه أبو داود (٢ / ٢٩٢) وابن عدي في \" الكامل \" (٢٦ / ١) بلفظ: \" أن رسول الله ﷺ لعن من جلس وسط الحلقة \".","vol":"2","page":97},{"text":"والحديث أورده السيوطي في \" الدرر المنتثرة \" (ص ١٣٩) بلفظ القطيعي ثم قال: \" رواه أبو داود والترمذي عن\nحذيفة بن اليمان \". كذا قال وفيه موآخذتان: الأولى: أن هذا ليس لفظهما كما سبق. الثانية: أنه سكت عن سنده وهو ضعيف.\n<span data-type=\"title\" id=toc-646>٦٣٩ </span>- \" ركعتان من المتزوج أفضل من سبعين ركعة من الأعزب \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٤٣٢) عن مجاشع بن عمرو: حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن أنس مرفوعا. وقال: \" مجاشع حديثه منكر غير محفوظ، قال يحيى بن معين: وقد رأيته أحد الكذابين \". وقال ابن حبان (٢ / ٣٢١): \" يضع الحديث على الثقات، لا يحل ذكره إلا بالقدح \". ومن طريق العقيلي ذكره ابن الجوزي في \" الموضوعات \" (٢ / ٢٥٧)، وتعقبه السيوطي بأن له طريقا أخرى، وهو تعقب لا طائل تحته، فإنه طريق باطل لا يصح أن يستشهد به كما يأتي بيانه في الحديث بعده. ثم إن في الحديث علة أخرى فإن عبد الرحمن بن\nزيد بن أسلم متهم أيضا، وقد سبق له عدة أحاديث، فإن سلم من مجاشع، فلم يسلم منه. ثم وجدت للحديث طريقا أخرى رواه أبو الحسين الأبنوسي في \" الفوائد \" (٣٢ / ١) عن أحمد بن مسلم قال: حدثنا أحمد بن محمد يعني ابن عمر بن يونس قال:\nحدثنا داود بن عبد الله النمري عن محمد بن عجلان عن نافع عن ابن عمر مرفوعا به.\nقلت: وهذا سند ساقط، أحمد بن مسلم وداود بن عبد الله النمري لم أجد من ترجمهما. وأما أحمد بن محمد بن عمر بن يونس فهو كذاب، قال الذهبي: \" كذبه أبو حاتم وابن صاعد، وقال الدارقطني: ضعيف، وقال مرة: متروك \". قلت: والتعقب على ابن الجوزي بهذا الطريق أولى (لوصح) من الطريق الآتي بعد، لأن متنه موافق لهذا المتن بخلاف الآتي فإنه مغاير كما سترى.","vol":"2","page":98},{"text":"<span data-type=\"title\" id=toc-647>٦٤٠ </span>- \" ركعتان من المتأهل خير من اثنتين وثمانين ركعة من العزب \".\nباطل.\nتمام الرازي في \" الفوائد \" (٦ / ١١٨ / ١) وعنه الضياء في \" المختارة \" (١١٧ / ١) عن","vol":"2","page":98},{"text":"مسعود بن عمرو البكري: حدثنا حميد الطويل عن أنس مرفوعا. قال الذهبي في ترجمة مسعود هذا: \" لا أعرفه، وخبره باطل \". ثم ساق له هذا الحديث وأقره الحافظ في \" اللسان \" إلا أنه قال: \" وقد تقدم نحو هذا المتن من حديث أنس من وجه آخر في ترجمة مجاشع بن عمرو، وهو معروف به \".\nوحديث مجاشع تكلمت عليه آنفا، وذكرنا أن ابن الجوزي حكم بوضعه، ومن العجيب أن السيوطي تعقبه في \" اللآلي \" (٢ / ١٦٠) بأن له طريقا أخرى ثم ساق هذه عن تمام ثم قال: \" أخرجه من هذه الطريق الضياء في \" المختارة \" لكن تعقبه الحافظ ابن حجر في أطرافه فقال: هذا حديث منكر ما لإخراجه معنى \"! فما معنى تعقب\nالسيوطي إذن على ابن الجوزي بهذه الطريق المنكرة باعترافه، بل ما معنى إخراجه للحديث في \" الجامع الصغير \" مع قول الحافظ فيه: \" إنه خبر باطل \"؟!\n<span data-type=\"title\" id=toc-648>٦٤١ </span>- \" كان الناس يعودون داود، يظنون أن به مرضا وما به إلا شدة الخوف من الله تعالى \".\nموضوع.\nأخرجه تمام في \" الفوائد \" (٤٩ / ٢) وعنه ابن عساكر (١٤ / ٣٣٨ / ٢) وأبو نعيم (٧ / ١٣٧) وكذا ابن عساكر في ترجمة داود ﵇ والضياء في \" الأحاديث والحكايات \" (١٥٠ / ٢) عن محمد بن عبد الرحمن بن غزوان الضبي: حدثنا الأشجعي عن سفيان الثوري عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا. وقال ابن عساكر: \" غريب جدا، وابن غزوان ضعيف \". وقد أورده السيوطي في \" الجامع \" عن ابن عساكر وحده فتعقبه المناوي بأن أبا نعيم رواه أيضا ثم قال:\n\" وفيه عندهما محمد بن عبد الرحمن بن غزوان، قال الذهبي: قال ابن حبان: يضع (١)، وقال ابن عدي: متهم بالوضع \".\nوقال في \" الميزان \": \" حدث بوقاحة عن مالك وشريك وضمام بن إسماعيل ببلايا، قال الدارقطني وغيره: كان يضع الحديث. وقال ابن عدي: له عن ثقات الناس بواطيل \". زاد في \" اللسان \":\n_________\n(١) قلت: ولفظ ابن حبان في \" المجروحين \" (٢ / ٢٩٨): \" يروي عن أبيه وغيره العجائب التي لا يشك من هذا الشأن صناعته أنها معمولة أو مقلوبة \". وقال عن شيخه ابن خزيمة: \" أنا خائف أنه كذاب \". اهـ.","vol":"2","page":99},{"text":"\" وقال ابن عدي: وهو ممن يضع الحديث. وقال الحاكم: روى عن مالك وإبراهيم بن سعد أحاديث موضوعة \". قلت: والحديث رواه عبد الله بن الإمام أحمد في \" زوائد الزهد \" (ص ٨٨) عن سعيد بن هلال أن داود النبي كان الحديث نحوه. فهذا كما تراه موقوف ومعضل، فالظاهر أنه من الإسرائيليات. والله أعلم.\n<span data-type=\"title\" id=toc-649>٦٤٢ </span>- \" السواك يزيد الرجل فصاحة \".\nموضوع.\nابن عدي في \" الكامل \" (٣٨٨ / ٢) والخطيب في \" تلخيص المتشابه \" (١٤٧ / ٢) من طريق أبي يعلى: أخبرنا محمد بن بحر: أخبرنا المعلى بن ميمون أخبرنا عمرو بن داود عن سنان بن سنان عن أبي هريرة مرفوعا. ورواه العقيلي في \" الضعفاء \" (٢٧٧) وأبو بكر الختلي في \" جزء من حديثه \" (٤٤ / ٢) وأبو سعيد بن الأعرابي في \" المعجم \" (١٢٢ / ١) وعنه القضاعي (١٣ / ١) والديلمي (٢ / ٢٢٢) من طريق أخرى عن المعلى به. وقال العقيلي: \" روى عن سنان بن أبي سنان، كلاهما مجهول، والحديث معلول \".\nوأورده ابن عدي في ترجمة المعلى، وساق له حديثين آخرين يأتيان بعده، ثم قال: \" وله غير ما ذكرت وكلها غير محفوظة، مناكير \". وفي \" الكشف \": \" قال الصغاني: وضعه ظاهر، وقال ابن الجوزي: لا أصل له \".","vol":"2","page":100},{"text":"<span data-type=\"title\" id=toc-650>٦٤٣ </span>- \" إن الملائكة لتفرح بذهاب الشتاء، لما يدخل على فقراء المؤمنين منه من الشدة \".\nمنكر.\nرواه ابن عدي بإسناد الذي قبله، ورواه العقيلي (٤٢٢) وكذا الطبراني (٣ / ١١٢ / ١) من طريق أخرى عن معلى بن ميمون عن مجاهد عن ابن عباس مرفوعا. وقال العقيلي: \" معلى بن ميمون بصري منكر الحديث، لا يتابع على حديثه، ولا يعرف إلا به، وله من هذا النحوأحاديث مناكير لا يتابع عليها \".\nوقوله: \" ولا يتابع على حديثه \" عجيب فإنه نفسه أخرجه (ص ١٥٠) من طريق نعيم بن حماد: حدثنا سعيد بن دهثم المقدسي قال: حدثنا عبد الله بن نمير الرحبي عن مجاهد به. ولكن سعيد بن دهثم هذا قال العقيلي: \" حديثه غير محفوظ، وعبد الله بن نمير ليس بمعروف بالنقل \". قلت: ونعيم ضعيف.","vol":"2","page":100},{"text":"<span data-type=\"title\" id=toc-651>٦٤٤ </span>- \" حامل كتاب الله له في بيت مال المسلمين في كل سنة مائتا دينار، فإن مات وعليه دين قضى الله ذلك الدين \".\nموضوع.\nرواه الديلمي عن العباس بن الضحاك: حدثنا محمد بن أحمد بن عبد الله الهروي عن مقاتل بن سليمان عن خولة الطائي عن سليك الغطفاني مرفوعا.\nأورده السيوطي في \" اللآلي \" شاهدا للحديث الآتي عقبه وقال: \" العباس بن الضحاك، دجال، ومقاتل بن سليمان قال وكيع وغيره: كذاب \". قلت: فما فائدة إيراده إذن؟ وكيف استجاز ذكره إياه في \" الجامع الصغير \" أيضا؟! ومن عجائبه أنه لم يورده فيه بتمامه بل بشطره الأول فقط! ولعله إنما ذكره فيه من أجل أن له شاهدا، أورده ابن الجوزي في \" الموضوعات \" لكن لا يخفى أن الموضوع لا يقوى بطرقه مهما كثرت، وهذا شيء نبه عليه السيوطي نفسه في \" تدريب الراوي \" وغيره. والشاهد المذكور هو: \" من قرأ القرآن فله مائتا دينار، فإن لم يعطها في الدنيا أعطيها في الآخرة \".","vol":"2","page":101},{"text":"<span data-type=\"title\" id=toc-652>٦٤٥ </span>- \" من قرأ القرآن فله مائتا دينار، فإن لم يعطها في الدنيا أعطيها في الآخرة \".\nموضوع. أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٥٥) من رواية ابن عدي عن عمرو بن جميع عن جويبر عن الضحاك عن النزال بن سبرة عن علي مرفوعا. وقال: \" جويبر تالف، وعمرو كذاب \". وتعقبه السيوطي (١ / ٢٤٦) بما لا يجدي كغالب عادته ثم قال: \" وله طريق آخر عن علي موقوفا \". قلت: ثم ساقه من رواية البيهقي بإسناده عن عبد الملك بن هارون بن عنترة عن أبيه عن جده عن علي قال: فذكره نحوه. وقال السيوطي: \" عبد الملك كذاب وله طريق أخرى \".\nثم ساق الحديث الذي قبله، وفيه دجال، وآخر كذاب كما سبق من كلام السيوطي نفسه، فلا أدري ما فائدة تسويد الصحيفة بإيراده أحاديث هؤلاء الكذابين؟!","vol":"2","page":101},{"text":"<span data-type=\"title\" id=toc-653>٦٤٦ </span>- \" شاب سفيه سخي أحب إلي من شيخ بخيل عابد، إن السخي قريب من الله، قريب من الجنة، بعيد من النار، وإن البخيل بعيد من الجنة، قريب من النار \".\nموضوع.\nرواه تمام الرازي (٣ / ٣٨ - ٣٩ من مجموع الظاهرية رقم ٩٥) من طريق محمد بن زكريا الغلابي: حدثنا العباس بن بكار: حدثنا محمد بن زياد عن ميمون بن مهران عن ابن عباس مرفوعا.","vol":"2","page":101},{"text":"قلت: والغلابي وضاع، وقد سبق ذكره مرارا. والشطر الأول من الحديث أورده السيوطي في \" الجامع الصغير \" من رواية الحاكم في \" تاريخه \" والديلمي في \" مسند الفردوس \" عن ابن عباس، وسكت عنه شارحه المناوي! وأورده في اللآلي \" (٢ / ٩٣) بتمامه من طريق تمام، لكن سقط من إسناده بعض رجاله، منهم الغلابي هذا الذي هو آفة الحديث، فخفيت على الناظر علة الحديث. والشطر الثاني من الحديث، أورده ابن الجوزي في \" الموضوعات \" من طريق أخرى عن أبي هريرة وقال: \" قال العقيلي: ليس لهذا الحديث أصل \". وقد سبق الكلام عليه برقم (١٥٢) .\n<span data-type=\"title\" id=toc-654>٦٤٧ </span>- \" أي الخلق أعجب إليكم إيمانا؟ قالوا: الملائكة، قال: وما لهم لا يؤمنون وهم عند ربهم ﷿؟ قالوا: فالنبيون، قال: وما لهم لا يؤمنون والوحي ينزل عليهم؟ قالوا: فنحن، قال: وما لكم لا تؤمنون وأنا بين أظهركم؟ قال: فقال رسول الله ﷺ: ألا إن أعجب الخلق إلي إيمانا لقوم يكونون من بعدكم يجدون صحفا فيها كتاب يؤمنون بما فيها \".\nضعيف.\nرواه الحسن بن عرفة: حدثنا إسماعيل بن عياش الحمصي عن المغيرة بن قيس التميمي عن عمرو بن شعيب عن أبيه عن جده مرفوعا. رواه عنه إسماعيل بن محمد الصفار في \" جزئه \" (٩٠ / ٢ مجموع ٢٢) وكذا البيهقي في \" الدلائل \" (ج ٢) والخطيب في \" شرف أصحاب الحديث \" (٢٦ / ٢) وطراد أبو الفوارس في \" ما أملاه يوم الجمعة ١٤ شعبان سنة ٤٧٨ \".\nقلت: وهذا إسناد ضعيف، إسماعيل بن عياش ضعيف في روايته عن غير الشاميين وهذه منها، فإن المغيرة بن قيس بصري. وهو ضعيف أيضا. قال ابن أبي حاتم (٤ / ١ / ٢٢٧): \" بصري، روى عن عمرو بن شعيب، روى عنه أبو عامر عبد الملك بن عمرو العقدي، سمعت أبي يقول ذلك، ويقول: هو منكر الحديث \".\nقلت: وأما ابن حبان فذكره في \" الثقات \"! كما في \" اللسان \". ورواه البيهقي من طريق مالك بن مغول عن طلحة عن أبي صالح مرفوعا. وقال: \" هذا مرسل \". قلت: وهو على إرساله ضعيف وقد وصله أبو نعيم في \" أخبار أصبهان \" (١ / ٣٠٨ - ٣٠٩)","vol":"2","page":102},{"text":"والسهمي (٣٦٣) من طريق خالد بن يزيد العمري: حدثنا الثوري عن مالك بن مغول عن طلحة بن مصرف عن أبي صالح عن أبي هريرة مرفوعا. لكن العمري هذا كذاب وضاع. وقد روي الحديث بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-655>٦٤٨ </span>- \" أتدرون أي أهل الإيمان أفضل إيمانا؟ قالوا: يا رسول الله الملائكة؟ قال: هم كذلك، ويحق ذلك لهم، وما يمنعهم وقد أنزلهم الله المنزلة التي أنزلهم بها؟ بل غيرهم. قالوا: يا رسول الله فالأنبياء الذين أكرمهم الله تعالى\nبالنبوة والرسالة؟ قال: هم كذلك ويحق لهم ذلك، وما يمنعهم وقد أنزلهم الله المنزلة التي أنزلهم بها؟ بل غيرهم. قال: قلنا: فمن هم يا رسول الله؟ قال: أقوام يأتون من بعدي في أصلاب الرجال فيؤمنون بي ولم يروني، ويجدون الورق المعلق فيعملون بما فيه، فهؤلاء أفضل أهل الإيمان إيمانا \".\nضعيف جدا.\nرواه البغوي في \" حديث مصعب الزبيري \" (١٥٢ / ٢) وعنه ابن عساكر (١٦ / ٢٧٤ / ١) والخطيب في \" شرف أصحاب الحديث \" (٣٦ - ٣٧) من طريق أبي يعلى وهذا في \" مسنده \" (١٣ / ٢) والحاكم (٤ / ٨٥ - ٨٦) وعنه الهروي في \" ذم الكلام \" (١٤٨ / ١) عن محمد بن أبي حميد عن زيد بن أسلم عن أبيه عن\nعمر مرفوعا. وقال: \" صحيح الإسناد \". ورده الذهبي بقوله: \" قلت: بل محمد ضعفوه \".\nقلت: قد اتهمه البخاري بقوله فيه: \" منكر الحديث \" وقال النسائي: \" ليس بثقة \".\nفمثله في مرتبة من لا يستشهد بحديثه ولا يعتبر به كما بينه السيوطي في \" تدريب الراوي \" (ص ١٢٧) . فعلى هذا لا يصلح الحديث شاهدا للذي قبله، فلا أدري لم جزم الحافظ ابن كثير في \" اختصار علوم الحديث \" (ص ١٤٣) بنسبته إلى النبي ﷺ بقوله: \" وقد ورد في الحديث عن النبي ﷺ أنه قال \" فذكره واستدل به على جواز العمل بالوجادة، فلعله ظن أن ابن أبي حميد هذا ممن يستشهد به، أو أنه وقف له على طريق أو طرق أخرى يتقوى الحديث بها.\nوحينئذ ينبغي النظر فيها، فإن صلح شيء منها للاستشهاد فبها، وإلا فنحن على ما تبين لنا الآن. والحديث عزاه في \" الجامع الكبير \" (٣ / ١٧٠ / ٢) لأبي يعلى والعقيلي والمرهبي في \" العلم \"","vol":"2","page":103},{"text":"والحاكم، وتعقبه الحافظ ابن حجر في أطرافه بأن فيه محمد بن أبي حميد متروك الحديث، وقال في \" المطالب العالية \": محمد ضعيف الحديث سيء الحفظ. وقال البزار: الصواب أنه عن زيد بن أسلم مرسل. وقد وجدت لابن أبي حميد متابعا، أخرجه العقيلي في \" الضعفاء \" (٤٢٧) عن المنهال بن بحر قال: حدثنا هشام بن أبي عبد الله عن يحيى بن أبي كثير عن زيد بن أسلم به.\nوقال العقيلي: \" المنهال في حديثه نظر، وهذا الحديث إنما يعرف لمحمد بن أبي حميد عن زيد بن أسلم وليس بمحفوظ من حديث يحيى بن أبي كثير، ولا يتابع منهالا عليه أحد \".\nقلت: والمنهال هذا ذكره ابن عدي في \" الكامل \"، وأشار إلى تليينه، ووثقه أبو حاتم وابن حبان، فإن كان حفظه بهذا الإسناد، فعلته عنعنة يحيى بن أبي كثير، فإنه كان مدلسا، ولهذا أورده العقيلي في \" الضعفاء \" (٤٦٦) فقال: \" ذكر بالتدليس \".\nوتبعه على ذلك الذهبي في \" الميزان \" وابن حجر في \" التقريب \"، ولا أستبعد أن يكون سمعه من ابن أبي حميد هذا فدلسه. والله أعلم.\nوجملة القول أن هذا الإسناد ضعيف جدا لا يصلح للاستشهاد به، وقد وجدت للحديث طريقين آخرين، أحدهما تقدم قبل هذا، وهو خير من هذا، والآخر أشدهما ضعفا وهو:\n<span data-type=\"title\" id=toc-656>٦٤٩ </span>- إن أشد أمتي حبا لي قوم يأتون من بعدي، يؤمنون بي ولم يروني، يعملون بما في الورق المعلق \".\nموضوع بهذا اللفظ.\nرواه ابن عساكر \" في تاريخه \" (ج ١١ / ١٣٧ / ٢) عن أحمد بن القاسم بن الريان اللكي المصري: أحمد بن إسحاق بن إبراهيم بن نبيط الأشجعي: حدثني أبي: حدثنا أبي قال: لما نسخ عثمان المصاحف قال له أبوهريرة: أصبت ووفقت، أشهد لسمعت رسول الله ﷺ يقول. فذكره.\nقال أحمد بن القاسم بن الريان: أخبرنا الواقدي أخبرنا ابن أبي سبرة عن سهيل بن أبي صالح عن أبيه عن أبي هريرة به. كذا قال وقد سقط منه محمد بن سعد كاتب الواقدي. قلت: وهكذا وقع الحديث من الطريقين عن أبي هريرة في \" نسخة نبيط بن شريط \" (رقم ٥٧ و٥٨)، وفيها بلايا، كما في ترجمة أحمد بن إسحاق بن إبراهيم هذا من \" الميزان \" وقال: \" لا يحل الاحتجاج به فإنه كذاب \". وأقره الحافظ في \" اللسان \". والراوي عنه أحمد بن القاسم بن الريان اللكي بضم اللام وتشديد الكاف نسبة إلى (اللك) بليدة من أعمال برقة الغرب.\nوقال الذهبي: \" لينه ابن ماكولا، وضعفه الدارقطني \".","vol":"2","page":104},{"text":"ثم وقفت على طريق رابع للحديث ليس فيه الورق المعلق وسوف يأتي بلفظ: \" يا أيها الناس من أعجب الخلق ... \". وإنما يصح من هذا الحديث والذي قبله بعضه، وهو في حديث أبي جمعة ﵁ قال: تغدينا مع رسول الله ﷺ ومعنا أبو عبيدة بن الجراح فقال: يا رسول الله أحد منا خير منا؟ أسلمنا وجاهدنا معك، قال: نعم قوم يكونون من بعدكم يؤمنون بي ولم يروني. رواه الدارمي (٢ / ٣٠٨) وأحمد (٤ / ١٠٦)\nوالحاكم (٤ / ٨٥) وصححه ووافقه الذهبي. وأقول: إسناد الدارمي وأحد إسنادي أحمد صحيح إن شاء الله تعالى. وقد عزاه لهؤلاء الثلاثة السيوطي في \" تدريب الراوي \" (ص ١٥٠) بلفظ آخر، وهو سهو منه ﵀.\n<span data-type=\"title\" id=toc-657>٦٥٠ </span>- \" أحبوا قريشا، فإنه من أحبهم أحبه الله تعالى \".\nضعيف جدا.\nرواه الحسن بن عرفة في \" جزئه \" (١٠٧ / ١): حدثنا عيسى بن مرحوم بن عبد العزيز العطار: حدثنا عبد المهيمن بن عباس بن سهل الساعدي عن أبيه عن جده مرفوعا. قلت: وهذا إسناد ضعيف جدا. علته عبد المهيمن هذا، قال البخاري وأبو حاتم: \" منكر الحديث \".\nوقال النسائي (٢ / ١٤١): \" ليس بثقة \" وفي موضع آخر: \" متروك الحديث \". وقال ابن حبان (٢ / ١٤١): \" ينفرد عن أبيه بأشياء مناكير لا يتابع عليه من كثرة وهمه، فلما فحش ذلك في روايته بطل الاحتجاج به \". ومن طريقه أخرجه الطبراني في \" الكبير \" والبيهقي في \" الشعب \" كما في \" فيض القدير \".","vol":"2","page":105},{"text":"<span data-type=\"title\" id=toc-658>٦٥١ </span>- \" من أدهن ولم يسم أدهن معه سبعون شيطانا \".\nكذب.\nأخرجه ابن السني (رقم ١٧٠) عن بقية بن الوليد: حدثني مسلمة بن نافع: (١) حدثني أخي دويد بن نافع القرشي قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف جدا، على إعضاله، فإن دويد بن نافع من أتباع التابعين روى عن عروة بن الزبير ونحوه. قال الحافظ في \" التقريب \": \" مقبول \". يعني عند المتابعة، وإلا فهو لين الحديث كما نص عليه في المقدمة. وأخوه مسلمة لم أجد له ترجمة، ولم يترجمه ابن أبي حاتم في \" الجرح والتعديل \". وبقية مدلس وقد عنعنه، ومن عادته أن يروي عن الضعفاء والمتهمين ثم يدلسهم ويسقطهم من الإسناد، فلعل هذا الحديث أخذه عن بعض الوضاعين ثم أسقطه، ووهم بعض الرواة في هذا الإسناد فقال عنه: حدثني مسلمة ... فإن صح أنه سمعه منه فهو من شيوخه المجهولين.\n_________\n(١) الأصل: \" سلمة بن رافع، والتصحيح من \" الجرح والتعديل \" و\" تهذيب التهذيب \" وغيرهما. اهـ.","vol":"2","page":105},{"text":"والله أعلم.\nوقال ابن أبي حاتم في \" العلل \" (٢ / ٣٠٥): \" سألت أبي عن حديث رواه الحارث بن النعمان عن شعبة عن مسلمة بن نافع عن أخيه دويد بن نافع قال: قال رسول الله ﷺ: \" من ادهن فلم يذكر اسم الله ادهن معه سبعون شيطانا \"؟ قال: الحارث بن النعمان هذا كان يفتعل الحديث، وهذا حديث كذب، إنما روى هذا الحديث بقية عن مسلمة بن نافع \".\nوهاتان فائدتان هامتان من هذا الإمام:\nالأولى: أن الحارث بن النعمان كان يفتعل الحديث. وهذا مما لا تراه في شيء من كتب الرجال، بل خفي هذا النص على الحافظ الذهبي فقال في ترجمة الحارث هذا من \" الميزان \" وهو: \" الحارث بن النعمان بن سالم الأكفاني \" قال: \" صدوق \"! وأقره الحافظ في \" التهذيب \" وجزم به في \" التقريب \". والله أعلم.\nالثانية: الشهادة على هذا الحديث بأنه كذب، وهو حري بذلك.\n<span data-type=\"title\" id=toc-659>٦٥٢ </span>- \" ما من عبدين متحابين في الله يستقبل أحدهما صاحبه فيصافحه ويصليان على النبي ﷺ إلا لم يتفرقا حتى يغفر الله لهما ذنوبهما ما تقدم منها وما تأخر \".\nمنكر جدا بهذا اللفظ.\nرواه ابن السني (برقم ١٩٠) وابن حبان في \" الضعفاء \" (١ / ٢٨٩) والباطرقاني في \" جزء من حديثه \" (١٦٥ / ١) عن درست بن حمزة: حدثنا مطر الوراق عن قتادة عن أنس مرفوعا. قلت: وهذا سند ضعيف درست بن حمزة، ويقال: ابن زياد العنبري قال ابن حبان: \" كان منكر الحديث جدا، يروي عن مطر وغيره أشياء تتخايل إلى من يسمعها أنها موضوعة \".\nوضعفه الدارقطني. وقتادة فيه تدليس وقد عنعنه. وقد جاءت أحاديث كثيرة عن جمع من الصحابة بمعنى هذا الحديث لكن ليس في شيء منها ذكر الصلاة عليه ﷺ، ولا مغفرة ما تأخر أيضا من الذنوب، فدل ذلك على أن هذه الزيادة منكرة. والله أعلم.\nوالأحاديث المشار إليها أوردها المنذري (٣ / ٢٧٠ - ٢٧١) . ثم رأيت النووي قد أورد الحديث في \" الأذكار \" ساكتا عليه!","vol":"2","page":106},{"text":"<span data-type=\"title\" id=toc-660>٦٥٣ </span>- \" الصائم في عبادة وإن كان راقدا على فراشه \".\nضعيف.\nرواه تمام (١٨ / ١٧٢ - ١٧٣): أخبرنا أبو بكر يحيى بن عبد الله بن الزجاج قال: حدثنا أبو بكر محمد بن هارون بن محمد بن بكار بن بلال: حدثنا سليمان بن عبد الرحمن: حدثنا هاشم","vol":"2","page":106},{"text":"بن أبي هريرة الحمصي عن هشام بن حسان عن ابن سيرين عن سلمان بن عامر الضبي مرفوعا. وهذا سند ضعيف يحيى الزجاج ومحمد بن هارون لم أجد من ذكرهما. وبقية رجاله ثقات غير هاشم بن أبي هريرة الحمصي ترجمه ابن أبي حاتم (٤ / ٢ / ١٠٥) ولم يذكر فيه جرحا ولا تعديلا. قال:\n\" واسم أبي هريرة عيسى بن بشير \". وأورده في \" الميزان \" وقال: \" لا يعرف، قال العقيلي: منكر الحديث \". والحديث أورده السيوطي في \" الجامع الصغير \" برواية الديلمي في \" مسند الفردوس \" عن أنس. وتعقبه المناوي بقوله: \" وفيه محمد بن أحمد بن سهل، قال الذهبي في \" الضعفاء \": قال ابن عدي: [هو] ممن يضع الحديث \". قلت: هو عند الديلمي (٢ / ٢٥٧) لكن طريق تمام ليس فيها هذا الوضاع كما مر، فهي تنقذ الحديث من إطلاق الوضع عليه. والله أعلم.\nوقد رواه عبد الله بن أحمد في \" زوائد الزهد \" (ص ٣٠٣) من قول أبي العالية موقوفا عليه بزيادة \" ما لم يغتب \". وإسناده صحيح. فلعل هذا أصل الحديث موقوف، أخطأ بعض الضعفاء فرفعه. والله أعلم.\n<span data-type=\"title\" id=toc-661>٦٥٤ </span>- \" ثلاث من جاء بهن مع إيمان دخل أي أبواب الجنة شاء، وزوج من الحور العين حيث شاء، من عفا عن قاتله، وأدى دينا خفيا، وقرأ دبر كل صلاة مكتوبة عشر مرات (قل هو الله أحد) قال: فقال أبو بكر: أو إحداهن يا رسول الله؟ قال: أو إحداهن \".\nضعيف جدا.\nأخرجه أبو يعلى في \" مسنده \" (ق ١٠٥ / ٢) والطبراني في \" الأوسط \" (ق ١٨٦ / ٢) وأبو محمد الجوهري في \" الفوائد المنتقاة \" (٤ / ٢) وأبو محمد الخلال في \" فضائل الإخلاص \" (ق ٢٠١ / ٢) عن عمر بن نبهان عن أبي شداد عن جابر مرفوعا. وقال الطبراني: \" لا يروى هذا الحديث إلا بهذا الإسناد \". قلت: وهو ضعيف جدا، عمر بن نبهان، قال ابن معين. \" ليس بشيء \"، وقال ابن حبان في \" الضعفاء \" (٢ / ٩٠): \" يروي المناكير عن المشاهير فاستحق الترك \". وأبو شداد لم أعرفه. والحديث ساقه الحافظ ابن حجر في \" نتائج الأفكار \" (١ / ١٥٤ / ١) من طريق أبي يعلى وقال:","vol":"2","page":107},{"text":"\" هذا حديث غريب، أخرجه الطبراني في \" كتاب الدعاء \"، وأبو شداد لا يعرف اسمه ولا حاله، والراوي عنه ضعفه جماعة \". وقال الهيثمي في \" المجمع \" (١٠ / ١٠٢): \" رواه أبو يعلى وفيه عمر بن نبهان وهو متروك \". وقال المنذري في \" الترغيب \" (٣ / ٢٠٨): \" رواه الطبراني في \" الأوسط \" ورواه أيضا من حديث أم سلمة بنحوه \". وأشار إلى تضعيفه. وحديث أم سلمة أورده الهيثمي أيضا في \" المجمع \"، (٩ / ٣٠٢) وقال: \" رواه الطبراني وفيه جماعة لم أعرفهم \".\nقلت: ورواه الدينوري عنها بلفظ \" من كانت فيه واحدة ... \" وسيأتي برقم (١٢٧٦) وله شاهد من حديث ابن عباس مرفوعا مثل حديث جابر دون قول أبي بكر: \" أو إحداهن.... \" أخرجه ابن السني (رقم ١٣٢) من طريق عمرو بن خالد عن الخليل بن مرة عن إسماعيل بن إبراهيم الأنصاري عن عطاء عنه. قلت: وهذا أشد ضعفا من سابقه: الأنصاري مجهول، والخليل بن مرة ضعيف جدا، وعمرو بن خالد كذاب.\nلكن أخرجه ابن عساكر في \" تاريخ دمشق \" (١٧ / ٢٧٤ / ١) من طريق حماد بن عبد الرحمن: أخبرنا إسماعيل بن إبراهيم الأنصاري به. إلا أن حمادا هذا مما لا يفرح بمتابعته، قال أبو زرعة: \" يروي أحاديث مناكير \" وقال أبو حاتم: \" شيخ مجهول، منكر الحديث، ضعيف الحديث \".\n<span data-type=\"title\" id=toc-662>٦٥٥ </span>- \" إذا انفلتت دابة أحدكم بأرض فلاة فليناد: يا عباد الله احبسوا علي، يا عباد الله احبسوا علي، فإن لله في الأرض حاضرا سيحبسه عليكم \".\nضعيف.\nرواه الطبراني (٣ / ٨١ / ١) وأبو يعلى في \" مسنده \" (٢٥٤ / ١) وعنه ابن السني في \" عمل اليوم والليلة \" (٥٠٠) كلاهما من طريق معروف بن حسان السمرقندي عن سعيد بن أبي عروبة عن قتادة عن عبد الله بن بريدة (١) عن عبد الله بن مسعود مرفوعا. قلت: وهذا سند ضعيف، وفيه علتان:\n_________\n(١) هكذا هو في \" الطبراني \" ووقع في ابن السني: \" عن ابن بردة عن أبيه \" والظاهر أنه خطأ من بعض النساخ كما يشعر بذلك كلام الحافظ الآتي. والله أعلم. اهـ.","vol":"2","page":108},{"text":"الأولى: معروف هذا، فإنه غير معروف! قال ابن أبي حاتم (٤ / ١ / ٣٣٣) عن أبيه إنه \" مجهول \".\nوأما ابن عدي فقال: إنه \" منكر الحديث \"، وبهذا أعله الهيثمي (١٠ / ١٣٢)، فقال بعد أن عزاه لأبي يعلى والطبراني: \" وفيه معروف بن حسان وهو ضعيف \". الثانية: الانقطاع، وبه أعله الحافظ ابن حجر فقال: \" حديث غريب، أخرجه ابن السني والطبراني، وفي السند انقطاع بين ابن بريدة وابن مسعود \". نقله ابن علان في \" شرح الأذكار \" (٥ / ١٥٠) . وقال الحافظ السخاوي في \" الابتهاج بأذكار المسافر والحاج \" (ص ٣٩): \" وسنده ضعيف، لكن قال النووي: إنه جربه هو وبعض أكابر شيوخه \". قلت: العبادات لا تؤخذ من التجارب، سيما ما كان منها في أمر غيبي كهذا الحديث، فلا يجوز الميل إلى تصحيحه بالتجربة! كيف وقد تمسك به بعضهم في جواز الاستغاثة بالموتى عند الشدائد وهو شرك خالص. والله المستعان.\nوما أحسن ما روى الهروي في \" ذم الكلام \" (٤ / ٦٨ / ١) أن عبد الله بن المبارك ضل في بعض أسفاره في طريق، وكان قد بلغه أن من اضطر (كذا الأصل، ولعل الصواب: ضل) في مفازة فنادى: عباد الله أعينوني! أعين، قال فجعلت أطلب الجزء أنظر إسناده. قال الهروي: فلم يستجز. أن يدعو بدعاء لا يرى إسناده \". قلت: فهكذا فليكن الاتباع. ومثله في الحسن ما قال العلامة الشوكاني في \" تحفة الذاكرين \" (ص ١٤٠) بمثل هذه المناسبة: \" وأقول: السنة لا تثبت بمجرد التجربة، ولا يخرج الفاعل للشيء معتقدا أنه سنة عن كونه مبتدعا.\nوقبول الدعاء لا يدل على أن سبب القبول ثابت عن رسول الله ﷺ، فقد يجيب الله الدعاء من غير توسل بسنة وهو أرحم الراحمين، وقد تكون الاستجابة استدراجا \".\nوللحديث طريق آخر معضل، أخرجه ابن أبي شيبة في \" المصنف \" (١٢ / ١٥٣ / ٢) عن محمد بن إسحاق عن أبان بن صالح أن رسول الله ﷺ قال: فذكره نحوه. وهذا مع إعضاله، فيه ابن إسحاق وهو مدلس وقد عنعنه، والأصح عن أبان عن مجاهد عن ابن عباس موقوفا عليه كما يأتي بيانه في آخر الحديث التالي.\n<span data-type=\"title\" id=toc-663>٦٥٦ </span>- \" إذا أضل أحدكم شيئا، أو أراد أحدكم غوثا، وهو بأرض ليس بها أنيس فليقل: يا عباد الله أغيثوني، يا عباد الله أغيثوني، فإن لله عبادا لا نراهم \".","vol":"2","page":109},{"text":"ضعيف. رواه الطبراني في \" الكبير \" (مجموع ٦ / ٥٥ / ١): حدثنا الحسين بن إسحاق: حدثنا أحمد بن يحيى الصوفي: حدثنا عبد الرحمن بن شريك قال: حدثني أبي عن عبد الله بن عيسى عن ابن علي عن عتبة بن غزوان عن نبي الله ﷺ قال: فذكره. وزاد في آخره: \" وقد جرب ذلك \". قلت: وهذا سند ضعيف. وفيه علل:\n١ و٢ - عبد الرحمن بن شريك وهو ابن عبد الله القاضي وأبوه كلاهما ضعيف، قال الحافظ في الأول منهما: \" صدوق يخطيء \".\nوقال في أبيه: \" صدوق يخطيء كثيرا، تغير حفظه منذ ولي القضاء بالكوفة \". وقد أشار إلى هذا الهيثمي بقوله في \" المجمع \" (١٠ / ١٣٢): \" رواه الطبراني ورجاله وثقوا على ضعف في بعضهم، إلا أن يزيد (كذا) بن علي لم يدرك عتبة \".\n٣ - الانقطاع بين عتبة وابن علي، هكذا وقع في أصلنا الذي نقلنا منه الحديث (ابن علي) غير مسمى، وقد سماه الهيثمي كما سبق (يزيد)، وأنا أظنه وهما من الناسخ أو الطابع، فإنه ليس في الرواة من يسمى (يزيد بن علي) والصواب (زيد بن علي) وهو زيد بن علي بن الحسين بن علي بن أبي طالب، ولد سنة ثمانين، ومات عتبة سنة عشرين على أوسع الأقوال فبين وفاته وولادة زيد بن علي دهر طويل!\nوقال الحافظ ابن حجر في \" تخريج الأذكار \": \" أخرجه الطبراني بسند منقطع عن عتبة بن غزوان مرفوعا وزاد في آخره \" وقد جرب ذلك \". ثم قال الحافظ: \" كذا في الأصل، أي الأصل المنقول منه هذا الحديث من كتاب الطبراني، ولم أعرف تعيين قائله، ولعله مصنف المعجم، والله أعلم \".\nفقد اقتصر الحافظ على إعلاله بالانقطاع، وهو قصور واضح لما عرفت من العلتين الأوليين.\nوأما دعوى الطبراني ﵀ بأن الحديث قد جرب، فلا يجوز الاعتماد عليها، لأن العبادات لا تثبت بالتجربة، كما سبق بيانه في الحديث الذي قبله. ومع أن هذا الحديث ضعيف كالذي قبله، فليس فيه دليل على جواز الاستغاثة بالموتى من الأولياء والصالحين، لأنهما صريحان بأن المقصود بـ \" عباد الله \" فيهما خلق من غير البشر، بدليل قوله في الحديث الأول: \" فإن لله في الأرض حاضرا سيحبسه عليهم \". وقوله في هذا الحديث: \" فإن لله عبادا لا نراهم \".","vol":"2","page":110},{"text":"وهذا الوصف إنما ينطبق على الملائكة أو الجن، لأنهم الذين لا نراهم عادة، وقد جاء في حديث آخر تعيين أنهم طائفة من الملائكة. أخرجه البزار عن ابن عباس بلفظ:\n\" إن لله تعالى ملائكة في الأرض سوى الحفظة يكتبون ما يسقط من ورق الشجر، فإذا أصابت أحدكم عرجة بأرض فلاة فليناد: يا عباد الله أعينوني \".\nقال الحافظ كما في \" شرح ابن علان \" (٥ / ١٥١): \" هذا حديث حسن الإسناد غريب جدا، أخرجه البزار وقال: لا نعلم يروى عن النبي ﷺ بهذا اللفظ إلا من هذا الوجه بهذا الإسناد \".\nوحسنه السخاوي أيضا في \" الابتهاج \" وقال الهيثمي: \" رجاله ثقات \". قلت: ورواه البيهقي في \" الشعب \" موقوفا كما يأتي.\nفهذا الحديث - إذا صح - يعين أن المراد بقوله في الحديث الأول \" يا عباد الله \" إنما هم الملائكة، فلا يجوز أن يلحق بهم المسلمون من الجن أو الإنس ممن يسمونهم برجال الغيب من الأولياء والصالحين، سواء كانوا أحياء أو أمواتا، فإن الاستغاثة بهم وطلب العون منهم شرك بين لأنهم لا يسمعون الدعاء، ولوسمعوا لما استطاعوا الاستجابة وتحقيق الرغبة، وهذا صريح في آيات كثيرة، منها قوله ﵎:\n(والذين تدعون من دونه ما يملكون من قطمير، إن تدعوهم لا يسمعوا دعائكم، ولوسمعوا ما استجابوا لكم، ويوم القيامة يكفرون بشرككم، ولا ينبئك مثل خبير) (فاطر ١٣ - ١٤) .\nهذا، ويبدو أن حديث ابن عباس الذي حسنه الحافظ كان الإمام أحمد يقويه، لأنه قد عمل به، فقال ابنه عبد الله في \" المسائل \" (٢١٧): \" سمعت أبي يقول: حججت خمس حجج منها ثنتين [راكبا] وثلاثة ماشيا، أو ثنتين ماشيا وثلاثة راكبا، فضللت الطريق في حجة وكنت ماشيا، فجعلت أقول: (يا عباد الله دلونا على الطريق!) فلم أزل أقول ذلك حتى وقعت على الطريق.\nأو كما قال أبي، ورواه البيهقي في \" الشعب \" (٢ / ٤٥٥ / ٢) وابن عساكر (٣ / ٧٢ / ١) من طريق عبد الله بسند صحيح. وبعد كتابة ما سبق وقفت على إسناد البزاز في \" زوائده \" (ص ٣٠٣): حدثنا موسى بن إسحاق: حدثنا منجاب بن الحارث: حدثنا حاتم بن إسماعيل عن أسامة بن زيد [عن أبان] ابن صالح عن مجاهد عن ابن عباس أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد حسن كما قالوا، فإن رجاله كلهم ثقات غير أسامة بن زيد وهو الليثي وهو من رجال مسلم، على ضعف في حفظه، قال الحافظ في \" التقريب \": \" صدوق يهم \".\nوموسى بن إسحاق هو أبو بكر الأنصاري ثقة، ترجمه الخطيب البغدادي في \" تاريخه \" (١٣ / ٥٢ - ٥٤) ترجمة جيدة.","vol":"2","page":111},{"text":"نعم خالفه جعفر بن عون فقال: حدثنا أسامة بن زيد.... فذكره موقوفا على ابن عباس. أخرجه البيهقي في \" شعب الإيمان \" (٢ / ٤٥٥ / ١) . وجعفر بن عون أو ثق من حاتم بن إسماعيل، فإنهما وإن كانا من رجال\nالشيخين، فالأول منهما لم يجرح بشيء، بخلاف الآخر، فقد قال فيه النسائي: ليس بالقوي. وقال غيره: كانت فيه غفلة. ولذلك قال فيه الحافظ: \" صحيح الكتاب، صدوق يهم \". وقال في جعفر: \" صدوق \". ولذلك فالحديث عندي معلول بالمخالفة، والأرجح أنه موقوف، وليس هو من الأحاديث التي يمكن القطع بأنها في حكم المرفوع، لاحتمال أن يكون ابن عباس تلقاها من مسلمة أهل الكتاب. والله أعلم.\nولعل الحافظ ابن حجر ﵀ لواطلع على هذه الطريق الموقوفة، لانكشفت له العلة، وأعله بالوقف كما فعلت، ولأغناه ذلك عن استغرابه جدا، والله أعلم.\n<span data-type=\"title\" id=toc-664>٦٥٧ </span>- \" من ترك أربع جمعات من غير عذر، فقد نبذ الإسلام وراء ظهره \".\nضعيف.\nأخرجه ابن الحمامي الصوفي في \" منتخب من مسموعاته \" (ق ٣٤ / ١) من طريق شريك عن عوف الأعرابي عن سعيد بن أبي الحسن عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، لأن شريكا هذا وهو ابن عبد الله القاضي ضعفوه لسوء حفظه.\nلاسيما وقد خولف في لفظه ورفعه، فقال أبو يعلى في \" مسنده \" (٢ / ٧١٩): حدثنا حميد بن مسعدة: أخبرنا سفيان بن حبيب عن عوف به موقفا على ابن عباس بلفظ:\n\" من ترك الجمعة ثلاث جمع متواليات، فقد نبذ.... \" إلخ.\nقلت: وهو إسناد صحيح كما قال المنذري (١ / ٢٦١)، ورجاله ثقات رجال مسلم غير سفيان بن حبيب، وهو ثقة أخرج له البخاري في \" الأدب المفرد \" ومنه تعلم خطأ الهيثمي في إطلاقه قوله (٢ / ١٩٣):\n\" ورجاله رجال الصحيح \". والحديث أورده الغزالي في \" الإحياء \" (١ / ١٦٠) مرفوعا بلفظ: \" ثلاث \"، فقال مخرجه الحافظ العراقي: \" رواه البيهقي في \" الشعب \" من حديث ابن عباس \".\nقلت: فهذا يدل بظاهره أنه مرفوع عند البيهقي فليراجع من استطاع إسناده في \" شعب الإيمان \"، فإنه لا يزال غالبه غير مطبوع حتى الآن. وقد أخرجه الشافعي في \" مسنده \" (رقم ٣٨١ - ترتيب السندي): أخبرنا إبراهيم بن محمد: حدثني صفوان بن سليم عن إبراهيم بن عبد الله بن سعيد عن أبيه عن عكرمة عن ابن عباس مرفوعا بلفظ: \" من ترك الجمعة من غير ضرورة كتب منافقا في كتاب لا يمحى ولا يبدل \". وفي بعض","vol":"2","page":112},{"text":"الحديث: (ثلاثا) . قلت: وهذا إسناد ضعيف جدا إبراهيم بن محمد وهو ابن أبي يحيى المدني متروك. وأما إبراهيم بن عبد الله بن سعيد عن أبيه، فلم أعرفهما، ولم يترجمهما الحافظ في \" التعجيل \". والله أعلم.\n<span data-type=\"title\" id=toc-665>٦٥٨ </span>- \" عج حجر إلى الله تعالى فقال: إلهي وسيدي عبدتك منذ كذا وكذا سنة (وفي رواية: ألف سنة)، ثم جعلتني في أس كنيف؟ فقال: أو ما ترضى أن عدلت بك عن مجالس القضاة؟ \".\nموضوع.\nأخرجه تمام الرازي في \" الفوائد \" (٥ / ٥٨ / ٢ من مجموع الظاهرية رقم ٩٢) ومن طريقه ابن عساكر في \" تاريخه \" (١٥ / ٣٢٤ / ١ - ٢) من طريق أبي معاوية عبيد الله بن محمد القري المؤدب قال مرة: حدثنا محمود بن خالد: حدثنا عمر عن الأوزاعي، ومرة قال: عبد الرحمن بن إبراهيم: حدثنا الوليد بن مسلم عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا.\nوقال الرازي: \" هذا حديث منكر، وأبو معاوية القري هذا ضعيف وكان يحدث بهذا الحديث بالإسنادين جميعا \". وأقره الشيخ أحمد بن عز الدين بن عبد السلام في \" النصيحة بما أبدته القريحة \" (ق ٤١ / ١) .\nوالحديث ذكره السيوطي في \" الجامع \" من رواية تمام وابن عساكر عن أبي هريرة. وتعقبه شارحه المناوي بكلام الرازي هذا، ونقل الحافظ في \" اللسان \" عن ابن عساكر أنه قال فيه: \" كان ضعيفا \".\nثم رأيت السيوطي قد أورد الحديث في \" ذيل الأحاديث الموضوعة \" (رقم ٦٣٢) من رواية تمام وإنكاره للحديث. ووافقه ابن عراق فأورده في \" تنزيه الشريعة \" (٣١٥ / ٢) وقال: \" قال الذهبي في \" تلخيص الواهيات \"، وابن حجر في \" لسان الميزان \": هذا موضوع \".","vol":"2","page":113},{"text":"<span data-type=\"title\" id=toc-666>٦٥٩ </span>- \" أيما شاب تزوج في حداثة سنه، عج شيطانه: يا ويله عصم مني دينه \".\nموضوع.\nرواه أبو يعلى في \" مسنده \" (ق ١١٥ / ١) ومن طريقه ابن حبان في \" الضعفاء \" (١ / ٢٧٥) والطبراني في \" الأوسط \" (١ / ١٦٢ / ٢ من الجمع بين زوائده وزوائد \" الصغير \") وابن زيدان في \" مسنده \" (٢٠ / ١) والخطيب (٨ / ٣٣) وابن عساكر (٨ / ٥٠٦ / ١) عن خالد بن إسماعيل المخزومي: حدثنا عبيد الله بن عمر عن صالح بن أبي صالح مولى التوأمة عن جابر مرفوعا به.","vol":"2","page":113},{"text":"قلت: وهذا موضوع، وله آفتان: الأولى: صالح هذا، فإنه ضعيف، ولكن الحمل فيه على غيره. الثانية: خالد هذا وكنيته أبو الوليد، قال ابن حبان: \" روى عن عبيد الله بن عمر العجائب، لا يجوز الاحتجاج به بحال، ولا الرواية عنه \". وقال الذهبي: \" قال ابن عدي: كان يضع الحديث، وقال الدارقطني: متروك \".\nولهذا وصفه الذهبي في \" الكنى \" من \" ميزانه \" بأنه \" الكذاب \". وقال الحافظ محمد بن عبد الهادي تلميذ ابن تيمية في بعض أبحاثه في التفسير والحديث (١):\n\" هذا حديث موضوع، وخالد بن إسماعيل المخزومي متروك \" وقال الهيثمي في \" المجمع \" (٤ / ٢٥٣): \" رواه أبو يعلى والطبراني في \" الأوسط \" وفيه خالد بن إسماعيل المخزومي وهو متروك \". قلت: وقد تابعه عصمة بن محمد بن عبيد الله بن عمر به. أخرجه ابن عساكر (١٨ / ٧٦ / ١)، ولكنها متابعة لا تسمن ولا تغني من جوع\n، فإن عصمة هذا حاله كحال المخزومي، فقال الدارقطني وغيره: \" متروك \". وقال يحيى: \" كذاب يضع الحديث \".\n<span data-type=\"title\" id=toc-667>٦٦٠ </span>- \" كان إذا صلى مسح بيده اليمنى على رأسه ويقول: بسم الله الذي لا إله غيره الرحمن الرحيم، اللهم أذهب عني الهم والحزن \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (ص ٤٥١ - زوائده نسخة الحرم المكي) والخطيب (١٢ / ٤٨٠) عن كثير بن سليم أبي سلمة سمعت أنسا به. قلت: وهذا سند ضعيف جدا من أجل كثير هذا، قال البخاري وأبو حاتم: \" منكر الحديث \"\n. وقال النسائي والأزدي: \" متروك \". وضعفه غيرهم. والحديث أورده السيوطي في \" الجامع \" عن الخطيب ولم يتعقبه الشارح بشيء. وقد وجدت له طريقا آخر، رواه ابن السني (رقم ١١٠) وأبو نعيم في \" الحلية \" (٢ / ٣٠١) عن سلامة عن زيد العمي عن معاوية بن قرة عن أنس. وهذا موضوع، سلامة هو الطويل كذاب.\n_________\n(١) مخطوط في المكتبة الظاهرية بدمشق (حديث ٤٠٥ / ٢٢٥ / ١) . اهـ.","vol":"2","page":114},{"text":"٦٦١ - \" كنت أول النبيين في الخلق، وآخرهم في البعث، [فبدأ بي قبلهم] \".\nضعيف.\nرواه تمام في \" فوائده \" (٨ / ١٢٦ / ١) وأبو نعيم في \" الدلائل \" (ص ٦) والثعلبي في \" تفسيره \" (٣ / ٩٣ / ١) من طريق سعيد بن بشير: حدثنا قتادة عن الحسن عن أبي هريرة مرفوعا. قلت: وهذا سند ضعيف، وله علتان: الأولى: عنعنة الحسن. الثانية: سعيد بن بشير، قال الحافظ: \" ضعيف \".\nوخالفه أبوهلال فقال: عن قتادة مرسلا، فلم يذكر فيه الحسن عن أبي هريرة.\nأخرجه ابن سعد (١ / ١٤٩) . والحديث أورده ابن كثير من رواية ابن أبي حاتم من الوجه الأول، وفيه الزيادة التي بين القوسين []، ثم قال ابن كثير: \" سعيد بن بشير فيه ضعف، وقد رواه سعيد بن أبي عروبة عن قتادة به مرسلا، وهو أشبه، ورواه بعضهم عن قتادة موقوفا \".\nوعزاه المناوي لابن لال والديلمي كلهم من حديث سعيد بن بشير به، ثم قال: \" وسعيد بن بشير ضعفه ابن معين وغيره \".\nقلت: وفي ترجمته أورد الذهبي هذا الحديث من غرائبه! ويغني عن هذا الحديث قوله ﵌: \" كنت نبيا وآدم بين الروح والجسد \". رواه أحمد في \" السنة \" (ص ١١١) عن ميسرة الفجر. وسنده صحيح، ولكن لا دلالة فيه ولا في الذي قبله على أن النبي ﷺ أول خلق الله تعالى، خلافا لما يظن البعض. وهذا ظاهر بأدنى تأمل.","vol":"2","page":115},{"text":"<span data-type=\"title\" id=toc-668>٦٦٢ </span>- \" صنفان من أمتي لا تنالهما شفاعتي، القدرية والمرجئة. قلت يا رسول الله: ما المرجئة؟ قال: قوم يزعمون أن الإيمان قول بلا عمل. قلت: ما القدرية؟ قال: الذين يقولون المشيئة إلينا \".\nموضوع بهذا التمام.\nرواه الخطيب في \" المتشابه في الرسم \" (١٤٤ / ١) عن الحسن بن سعيد المطوعي: أخبرنا عبدان العسكري حدثنا الحسن بن علي بن بحر أخبرنا إسماعيل بن داود الجزري: أخبرنا أبو عمران الموصلي عن أنس مرفوعا.\nقلت: وهذا إسناد موضوع، أبو عمران اسمه سعيد بن ميسرة، قال البخاري:","vol":"2","page":115},{"text":"\" منكر الحديث \". وقال ابن حبان (١ / ٣١٣): \" يقال إنه لم ير أنسا. وكان يروي عنه الموضوعات التي لا تشبه أحاديثه، كأنه كان يروي عن أنس عن النبي ﷺ ما يسمع القصاص يذكرونه في القصص \". وقال الحاكم: \" روى عن أنس موضوعات \". وكذبه يحيى القطان. وبقية الرواة لم أعرف منهم غير عبدان.\nوالحديث أورد السيوطي شطره الأول في \" الجامع \" دون قوله: \" قلت: يا رسول الله.... \". وعزاه لأبي نعيم في \" الحلية \" عن أنس، والطبراني في \" الأوسط \" عن واثلة وعن جابر، وهو في \" الحلية \" (٩ / ٢٥٤) من طريق عبد الحكم بن ميسرة: حدثنا سعيد بن بشير عن قتادة عن أنس مرفوعا. وهذا سند ضعيف: عبد الحكم هذا ضعفه الدارقطني فقال: \" يحدث بما لا يتابع عليه \". وذكره النسائي في \" كتاب الضعفاء \" كما في \" اللسان \". ولم أره في \" ضعفاء النسائي \" المطبوع في الهند. والله أعلم. وفي حديث واثلة عند الطبراني محمد بن محصن\nوهو متهم: وفي حديث جابر عنده بحر بن كنيز السقاء، وهو متروك انظر \" المجمع \" (٧ / ٢٠٦) .\n<span data-type=\"title\" id=toc-669>٦٦٣ </span>- \" لا راحة للمؤمن دون لقاء الله ﷿ \".\nلا أصل له مرفوعا.\nوإنما رواه الإمام أحمد في \" الزهد \" (ص ١٥٦) من طريق إبراهيم قال: قال عبد الله فذكره. وهذا إسناد رجاله ثقات كلهم وظاهره الانقطاع بين إبراهيم، وهو النخعي وعبد الله وهو ابن مسعود، لكن قال الحافظ أبو سعيد العلائي في النخعي: \" هو مكثر من الإرسال، وجماعة من الأئمة صححوا مراسيله، وخص البيهقي ذلك بما أرسله عن ابن مسعود \".\nقلت: وذلك لما رواه الأعمش قال: قلت لإبراهيم: أسند لي عن ابن مسعود. فقال إبراهيم: إذا حدثتكم عن رجل عن عبد الله فهو الذي سمعت، وإذا قلت: \" قال عبد الله \" فهو عن غير واحد عن عبد الله \". ذكره في \" التهذيب \". فمثل هذا الإسناد يمكن تحسينه. والله أعلم. وقال السيوطي في \" الدرر \": \" أورده في \" الفردوس \"\nعن أبي هريرة مرفوعا ولم يسنده \". ثم رأيته في \" حديث أبي الحسن الأخميمي \" (٢ / ٦٣ / ١) من طريق سفيان الثوري عن العلاء بن المسيب عن أبيه قال: قال عبد الله بن مسعود:","vol":"2","page":116},{"text":"\" ليس للمؤمن راحة دون لقاء الله، فمن كانت راحته في لقاء الله ﷿ فكأن قد \". فهذه طريق أخرى موقوفة على ابن مسعود، فهو عنه صحيح إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-670>٦٦٤ </span>- \" من كنوز البر كتمان المصائب، وما صبر من بث \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٤٢) عن داود بن المحبر: حدثنا عنبسة بن عبد الرحمن القرشي: حدثنا عبد الله بن الأسود الأصبهاني عن أنس بن مالك مرفوعا. قلت: وهذا إسناد موضوع، أورده أبو نعيم في ترجمة عبد الله بن الأسود هذا ولم يذكر فيه جرحا ولا تعديلا، لكن عنبسة وداود كلاهما كذاب، فأحدهما آفته.","vol":"2","page":117},{"text":"<span data-type=\"title\" id=toc-671>٦٦٥ </span>- \" الصدقة تمنع ميتة السوء \".\nضعيف.\nرواه أبو عبد الله القاضي الفلاكي في \" فوائده \" (٨٧ / ٢): أخبرنا عمر بن القاسم المقري: أخبرنا القاسم بن أحمد الملطي: حدثنا لوين: حدثنا جرير عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد موضوع، المتهم به الملطي هذا وهو القاسم بن إبراهيم، وما في الأصل \" ابن أحمد \" خطأ، فإن الذي يروي عن لوين وعنه عمر بن القاسم هو القاسم بن إبراهيم وهو كذاب، وبقية رجال الإسناد ثقات معروفون، غير عمر بن القاسم المقري وهو صدوق كما قال الخطيب (١١ / ٢٦٩) .\nوالحديث عزاه في \" الجامع \" للقضاعي عن أبي هريرة، وقال شارحه المناوي: \" قال ابن حجر: فيه من لا يعرف، وبه يرد قول العامري: صحيح \". قلت: ولعل تصحيح العامري من أجل شاهده الذي أخرجه الترمذي (٢ / ٢٣) عن أنس مرفوعا بلفظ \" تدفع \" وقال: \" غريب \".\nقلت: وفيه عبد الله بن عيسى الخزاز، قال النسائي: \" ليس بثقة \". فلا يصلح إذن حديثه للشواهد. وسيأتي إن شاء الله.","vol":"2","page":117},{"text":"<span data-type=\"title\" id=toc-672>٦٦٦ </span>- \" حاكوا الباعة فإنه لا ذمة لهم \".\nلا أصل له بهذا اللفظ.\nغير أن الحافظ ابن حجر قال: \" ورد بسند ضعيف، لكن بلفظ: (ماكسوا الباعة فإنه لا خلاق لهم) \". قال: وورد بسند قوي عن الثوري أنه قال: كان يقال: وذكره \". كذا في \" المقاصد الحسنة \" للسخاوي (ص ١٧٩) .","vol":"2","page":117},{"text":"<span data-type=\"title\" id=toc-673>٦٦٧ </span>- \" غبن المسترسل حرام \".\nضعيف جدا.\nرواه الطبراني في \" الكبير \" عن أبي أمامة مرفوعا. قال الهيثمي (٤ / ٧٦): \" وفيه موسى بن عمير الأعمى، وهو ضعيف جدا \". ولهذا قال في \" المقاصد \": \" وسنده ضعيف جدا \". وزاد عليه في \" كشف الخفاء \" (١ / ٣٤٢): \" ورواه أحمد بلفظ: ما زاد التاجر على المسترسل فهو ربا \".\nقلت: لم أره في \" المسند \"، ولم يعزه إليه الهيثمي، وهو على شرطه. فالله أعلم.\nوموسى هذا قال الحافظ: \" متروك وقد كذبه أبو حاتم \" وفي الميزان \": \" قال أبو حاتم: ذاهب الحديث كذاب. وقال ابن عدي: عامة ما يرويه لا يتابعه عليه الثقات \". ثم ساق الذهبي أحاديث، هذا أحدها. وقد روى الحديث البيهقي في \" سننه \" (٥ / ٣٤٨ - ٣٤٩) من هذا الوجه بنحوه ثم قال: \" موسى بن عمير تكلموا فيه، وقد روي معناه عن يعيش بن هشام القرقساني عن مالك، واختلف عليه في إسناده، وهو أضعف من هذا \". قلت: يعني الحديث الآتي:","vol":"2","page":118},{"text":"<span data-type=\"title\" id=toc-674>٦٦٨ </span>- \" غبن المسترسل ربا \".\nباطل.\nرواه البيهقي (٥ / ٣٤٩) عن يعيش بن هشام عن مالك عن جعفر بن محمد عن أبيه عن جابر مرفوعا. وعنه عن مالك عن الزهري عن أنس مرفوعا. وعنه عن جعفر بن محمد عن أبيه عن علي مرفوعا. وضعفه البيهقي جدا كما سبق في الذي قبله. وعلته يعيش هذا، ضعفه ابن عساكر كما في \" الميزان \" وكذا الدارقطني فإنه قال - بعد أن أورد له في \" غرائب مالك \" هذا الحديث -: \" هذا باطل بهذا الإسناد، ومن دون مالك ضعفاء \". وقال في موضع آخر: \" مجهولون \" كما في \" اللسان \".\nومنه تعلم أن قول الحافظ العراقي في \" تخريج الإحياء \" (٢ / ٧٢ - ٧٣):\n\" رواه الطبراني من حديث أبي أمامة بسند ضعيف، والبيهقي من حديث جابر بسند جيد، وقال: (ربا) بدل (حرام) \". قلت: فهو غير مسلم في الحديثين، أما الأول فلما سبق من شدة ضعفه، وأما الثاني فلقول الحافظ الدارقطني: إنه باطل من هذا الوجه. فمن أين له الجودة؟! .","vol":"2","page":118},{"text":"<span data-type=\"title\" id=toc-675>٦٦٩ </span>- \" عليكم بالعمائم فإنها سيما الملائكة، وأرخوها خلف ظهوركم \".\nمنكر.\nأخرجه الطبراني في \" الكبير \" (٣ / ٢٠١ / ١) من طريق محمد بن الفرج المصري: حدثنا عيسى بن يونس عن مالك بن مغول عن نافع عن ابن عمر مرفوعا. وأورده الذهبي بإسناده إلى الطبراني، ذكره في ترجمة محمد بن الفرج\nهذا وقال: \" أتى بخبر منكر \". ثم ساقه. وأقره الحافظ في \" اللسان \".\nوعيسى بن يونس ليس هو ابن أبي إسحق السبيعي، بل هو عيسى بن يونس الرملي، وكلاهما ثقة. وقول المناوي عن الدارقطني: \" ضعيف \" فمن الظاهر أنه عنى رجلا آخر غير الرملي، والظاهر عندي ما ذكرته. والله أعلم.\nوالحديث خولف فيه محمد بن الفرج، فرواه ابن عدي (٢٩ / ١) عن يعقوب بن كعب: حدثنا عيسى بن يونس عن الأحوص بن حكيم عن خالد بن معدان عن عبادة مرفوعا.\nقلت: وهذا أصح فإن يعقوب بن كعب وهو الحلبي ثقة، فروايته مقدمة على رواية ابن الفرج المجهول، لكن الأحوص بن حكيم ضعيف من قبل حفظه، فهو علة هذه الطريق.\nوالحديث عزاه السيوطي للبيهقي في \" الشعب \" عن عبادة قال المناوي: \" وكذا رواه ابن عدي كلاهما من حديث الأحوص بن حكيم عن خالد بن معدان عن عبادة قال الزين العراقي في \" شرح الترمذي \": والأحوص ضعيف \". والحديث ضعفه السخاوي في \" المقاصد \" في أحاديث ذكرها في فضل العمامة، قال: \" وكله ضعيف، وبعضه أوهى من بعض \".","vol":"2","page":119},{"text":"<span data-type=\"title\" id=toc-676>٦٧٠ </span>- \" لواستقبلت من أمري ما استدبرت لأخذت فضول الأغنياء فقسمتها على فقراء المهاجرين \".\nلا أصل له مرفوعا.\nوإنما روي عن عمر، فقال ابن حزم في \" المحلى \" (٦ / ١٥٨) \" وروينا من طريق عبد الرحمن بن مهدي عن سفيان الثوري عن حبيب بن أبي ثابت عن أبي وائل شقيق بن سلمة قال: قال عمر بن الخطاب رضي الله تعالى عنه\n: فذكره، وقال ابن حزم: وهذا إسناد في غاية الصحة والجلالة \".\nوأقول: كلا فإن من شروط الإسناد الصحيح أن يخلو من علة قادحة. وهذا ليس كذلك، فإن حبيب بن أبي ثابت على جلالة قدره قال الحافظ في ترجمته من \" التقريب \": \" كان كثير الإرسال والتدليس \"! وأورده في \" طبقات المدلسين \" في الطبقة الثالثة وهي في \" من أكثر من التدليس فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع ... \" فقال (ص ١٢):","vol":"2","page":119},{"text":"\" تابعي مشهور يكثر التدليس، وصفه بذلك ابن خزيمة والدارقطني وغيرهما، ونقل أبو بكر بن عياش عن الأعمش عنه أنه كان يقول: \" لوأن رجلا حدثني عنك، ما باليت أن رويته عنك \". يعني وأسقطه من الوسط \". فمثله لا يحتج بروايته، إلا إذا صرح بالتحديث. وهو في هذه الرواية قد عنعن فهي مردودة.\n<span data-type=\"title\" id=toc-677>٦٧١ </span>- \" ذاكر الله في الغافلين مثل الذي يقاتل عن الفارين، وذاكر الله في الغافلين مثل الشجرة الخضراء في وسط الشجر الذي قد تحات ورقه من الضريب. (قال يحيى بن سليم: يعني بـ \" الضريب \" البرد الشديد)، وذاكر الله في الغافلين يغفر له بعدد كل فصيح وأعجم. (قال: فالفصيح بنوآدم، والأعجم البهائم)، وذاكر الله في الغافلين يعرفه الله ﷿ مقعده من الجنة \".\nضعيف جدا.\nرواه الحسن بن عرفة في \" جزئه \" (٩٦ / ١ - ٢): حدثنا يحيى بن سليم الطائفي قال: سمعت عمران بن مسلم وعباد بن كثير يحدثان عن عبد الله بن دينار عن عبد الله بن عمر مرفوعا.\nوكذلك رواه الخطابي في \" غريب الحديث \" (١ / ٨ / ٢) والحافظ ابن عساكر في \" فضيلة ذكر الله ﷿ \" (٩٤ / ٢ مجموع ٢٤) من طريق أخرى عن الطائفي به، إلا أنه أسقط من إسناده عباد بن كثير، ثم قال:\n\" هذا حديث غريب \". ورواه أبو نعيم (٦ / ١٨١) من طريق الحسن بن عرفة، وإلى أبي نعيم فقط عزاه السيوطي في \" الجامع \"، فلو عزاه إلى ابن عرفة كان أولى، قال الشارح: \" وكذا رواه البيهقي في \" الشعب \" عن ابن عمر، قال الحافظ العراقي: سنده ضعيف، أي وذلك لأن فيه عمران بن مسلم القصير، قال في \" الميزان \": قال البخاري: منكر الحديث. ثم أورد له هذا الخبر \".\nقلت: الذهبي إنما أورد الحديث في ترجمة \" عمران بن مسلم \" الذي قبل ترجمة \" عمران بن مسلم القصير \"، وهذا قد روى عنه البخاري في \" صحيحه \"،\nوالأول قال فيه: \" منكر الحديث \". فهذا دليل على أنه فرق بينهما، وكذا فرق بينهما جماعة، فعليه جرى الذهبي. وقول البخاري فيه \" منكر الحديث \" يشير إلى أنه ضعيف جدا، ولا يفيده متابعة عباد بن كثير، فإنه متهم كما سبق مرارا. وكذلك لا يعطيه شيئا من القوة الشاهد الذي ذكره السيوطي قبله، لشدة ضعفه وهو الآتي:","vol":"2","page":120},{"text":"<span data-type=\"title\" id=toc-678>٦٧٢ </span>- \" ذاكر الله في الغافلين بمنزلة الصابر في الفارين \".\nضعيف جدا.\nرواه الطبراني (٣ / ٤٩ / ٢) وعنه أبو نعيم (٤ / ٢٦٨) عن الواقدي قال: حدثنا هشام بن سعد عن محصن بن علي عن عون بن عبد الله بن عتبة عن أبيه عن ابن مسعود مرفوعا.\nوقال أبو نعيم: \" غريب من حديث عون متصلا مرفوعا لم يرو هـ عنه إلا محصن ولم نكتبه إلا من هذا الوجه \". قلت: وهذا سند موضوع، الواقدي متهم بالكذب كما سبق مرارا، ومحصن بن علي مجهول. لكن قال الهيثمي (١٠ / ٨٠ - ٨١) بعد أن ساقه عن ابن مسعود: \" رواه الطبراني \" الكبير \" و\" الأوسط \" والبزار ورجال \" الأوسط \" وثقوا \".\nوأستبعد جدا أن يقول هذا في سند \" الأوسط \" وفيه أيضا الواقدي، فالظاهر أنه ليس في سنده الواقدي، ولكن يشكل عليه قول أبي نعيم السابق: \" ولم نكتبه إلا من هذا الوجه \". فلعله - أعني أبا نعيم - لم يسمعه من الطبراني من الطريق الثاني. والله أعلم.\nثم رأيته في \" زوائد البزار \" (ص ٢٩٥) من طريق إبراهيم بن محمد بن أبي عطاء عن محصن بن علي به نحوه. وقال: \" لا نعلمه يروى عن ابن مسعود إلا بهذا الإسناد \".\nقلت: وإبراهيم هذا هو ابن محمد بن أبي يحيى الأسلمي متروك. وقد رأيت الحديث في \" الزهد \" (ص ٣٢٨) للإمام أحمد رواه بإسناد حسن عن حسان بن أبي سنان قال: فذكره موقوفا عليه. فلعل هذا هو أصل الحديث موقوف، فرفعه بعض الرواة خطأ. والله أعلم.","vol":"2","page":121},{"text":"<span data-type=\"title\" id=toc-679>٦٧٣ </span>- \" قسم من الله ﷿: لا يدخل الجنة بخيل \".\nموضوع.\nرواه تمام في \" فوائده \" (٢ / ٦٠ / ١ من مجموع الظاهرية رقم ٩٣) وعنه ابن عساكر (١٦ / ٢٠٣ / ١) من طريق محمد بن زكريا الغلابي: حدثنا العباس بن بكار: حدثنا أبو بكر الهذلي عن عكرمة عن ابن عباس مرفوعا.\nوقال ابن عساكر: \" غريب جدا والغلابي ضعيف \".\nقلت: بل موضوع، والغلابي يضع الحديث كما قال الدارقطني. وأبو بكر الهذلي ضعيف جدا، قال ابن معين وغيره: \" لم يكن بثقة \". والحديث أورده \" الجامع الصغير \" من رواية ابن عساكر عن ابن عباس، وهو قصور بين، ولم يتكلم عليه شارحه بشيء.","vol":"2","page":121},{"text":"<span data-type=\"title\" id=toc-680>٦٧٤ </span>- \" المغبون لا محمود ولا مأجور \".\nضعيف.\nوله طريقان: الأول: عن علي، أخرجه الخطيب في \" تاريخه \" (٤ / ٢١٢) عن أبي القاسم الأبندوني عن أحمد بن طاهر بن عبد الرحمن أبي الحسن البغدادي بسنده عن جعفر بن محمد عن أبيه عن جده عن علي، وقال الخطيب: \"\nسمعت الأبندوني وقد سئل عن حال شيخه هذا؟ فقال:\nلو قيل [له] حدثكم أبو بكر الصديق، لقال نعم، وضعفه \". وله عنه طريق آخر، أخرجه البغوي في \" حديث كامل بن طلحة \" (٢ / ٢) وأبو حفص الكتاني في \" جزء من حديثه \" (٤١ / ٢) وأبو القاسم السمرقندي في \" ما قرب سنده \" (٤ / ١) وعنه ابن عساكر في \" تاريخه \" (٤ / ٢٦٥ / ١) والشيخ علي بن الحسن العبدي في \" جزئه \" (١٥٦ - ١٥٧) وابن عساكر أيضا (٤ / ٢٦٥ / ١) و(٥ / ٦ / ١) كلهم من طريق أبي هاشم القناد البصري عن الحسين بن علي بن أبي طالب عن أبيه مرفوعا. وهكذا أخرجه الخطيب (٤ / ١٨٠) وكذا أبو يعلى إلا أنه لم يقل: \" عن أبيه \" فهو عنده من مسند الحسن بن علي كما ذكره الهيثمي (٤ / ٧٥ - ٧٦) ومن قبله الذهبي في ترجمة أبي هشام هذا من كنى \" الميزان \" وقال: \" لا يعرف، وخبره منكر \".\nثم ساق هذا الحديث، وأقره الحافظ العراقي (٢ / ٧٣) . الثاني: عن الحسن بن علي ﵄. أخرجه البخاري في \" التاريخ الكبير \" (٤ / ١ / ١٥٢) والطبراني (١ / ٢٧٢ / ٢) عن طلحة بن كامل عن محمد بن هشام عن عبد الله بن الحسن بن الحسن عن أبيه عن جده مرفوعا.\nقلت: ورجاله موثقون غير محمد بن هشام فلم أعرفه، ويحتمل أن يكون هو محمد بن هشام بن عروة، فإن يكن هو، فهو مجهول، ترجمه ابن أبي حاتم (٤ / ١ / ١١٦) ولم يذكر فيه جرحا ولا تعديلا. وقال الهيثمي بعد أن عزاه للطبراني: \" وفيه محمد بن هشام، والظاهر أنه محمد بن هشام بن عروة، وليس في \" الميزان \" أحد يقال له محمد بن هشام ضعيف، وبقية رجاله ثقات \".\nقلت: ثم رأيته في \" تاريخ ابن عساكر \" (١٥ / ١٨٥ / ٢) من هذا الوجه وقال: \" محمد بن هشام القناد \". فهذا يبين أنه غير ابن عروة، ولكن القناد هذا لم أعرفه، ويحتمل احتمالا قويا أنه هو أبوهشام القناد البصري المتقدم، فيستفاد منه أن اسمه محمد بن هشام، وهذا مما لم يذكروه في ترجمته. والله أعلم.","vol":"2","page":122},{"text":"<span data-type=\"title\" id=toc-681>٦٧٥ </span>- \" أتاني جبريل فقال: يا محمد ماكس عن درهمك، فإن المغبون لا مأجور ولا محمود \".\nلا أصل له بهذا التمام.\nقال السخاوي:","vol":"2","page":122},{"text":"\" رواه الديلمي في \" مسند الفردوس \" بلا سند عن أنس \". والشطر الأخير منه ضعيف وهو الذي قبله.\n<span data-type=\"title\" id=toc-682>٦٧٦ </span>- \" من ساء خلقه من الرقيق والدواب والصبيان فاقرءوا في أذنيه (أفغير دين الله يبغون) الآية \".\nموضوع.\nرواه أبو الفضل الهمداني في آخر \" مجلس من حديث أبي الشيخ \" (٦٦ / ١) وابن عساكر (٥ / ١٢٢ / ٢) عن أبي خلف عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد موضوع، قال الذهبي: \" أبو خلف الأعمى عن أنس كذبه يحيى بن معين، وقال أبو حاتم: منكر الحديث \". والحديث رواه ابن السني (رقم ٥٠٤) عن المنهال بن عيسى: حدثنا يونس بن عبيد قال: فذكره مختصرا نحوه موقوفا عليه. ولذلك قال الحافظ: \" هو خبر مقطوع والمنهال قال أبو حاتم: مجهول، وقد وجدته عن ابن عباس. أخرجه الثعلبي (في التفسير) \". ولم يذكر الحافظ إسناده بتمامه لينظر فيه. وقد نقلت كلامه عن \" شرح الأذكار \" (٥ / ١٥٢) .","vol":"2","page":123},{"text":"<span data-type=\"title\" id=toc-683>٦٧٧ </span>- \" ابن آدم! عندك ما يكفيك وأنت تطلب ما يطغيك. ابن آدم! لا من قليل تقنع، ولا من كثير تشبع. ابن آدم! إذا أصبحت معافى في جسدك، آمنا في سربك، عندك قوت يومك فعلى الدنيا العفاء \".\nموضوع.\nرواه أبو نعيم (٦ / ٩٨) والخطيب (١٢ / ٧٢) وكذا ابن السني في \" القناعة \" (٣ / ٢) وابن عساكر (٥ / ٢٦٣ / ٢) عن أبي بكر الداهري: أخبرنا ثور بن يزيد عن خالد ابن مهاجر عن ابن عمر مرفوعا. قلت: وهذا\nموضوع، أبو بكر الداهري. قال الذهبي في الكنى: \" ليس بثقة ولا مأمون \".\nوقال الجوزجاني: \" كذاب \". وقال العقيلي: \" لا يقيم الحديث، ويحدث ببواطيل عن الثقات \". وقال أبو نعيم: \" روى عن إسماعيل بن أبي خالد والأعمش الموضوعات \".\nوالحديث عزاه السيوطي لابن عدي والبيهقي في \" الشعب \" فتعقبه المناوي بقوله: \" ونقله عن ابن عدي وسكوته عليه يوهم أنه خرجه وسلمه، والأمر بخلافه بل قال:","vol":"2","page":123},{"text":"أبو بكر الداهري كذاب متروك، وقال الذهبي: متهم بالوضع. وهكذا هو في \" شعب البيهقي \". وذكر نحوه الحافظ ابن حجر، فكان ينبغي حذفه \". وقال الحافظ الهيثمي (١٠ / ٢٨٩): \" رواه الطبراني في \" الأوسط \" عن ابن عمر. وفيه أبو بكر الداهري وهو ضعيف \"!\n<span data-type=\"title\" id=toc-684>٦٧٨ </span>- \" نهى أن تحلق المرأة رأسها \".\nضعيف.\nأخرجه النسائي (٢ / ٢٧٦) والترمذي (١ / ١٧٢) وتمام في \" الفوائد \" (رقم ٢٢٧٤ - نسختي) وعبد الغني المقدسي في \" السنن \" (ق ١٧٤ / ٢) من طرق عن همام عن قتادة عن خلاس بن عمرو عن علي قال: فذكره مرفوعا.\nثم رواه الترمذي من طريق أبي داود الطيالسي عن همام نحوه، ولم يذكر فيه عن علي. وقال: \" حديث علي فيه اضطراب، وروي عن حماد بن سلمة عن قتادة عن عائشة أن النبي ﷺ نهى ... \".\nقلت: والاضطراب المذكور إنما هو من همام، فكان تارة يجعله من مسند علي، وتارة من مسند عائشة، وهذا\nأصح، لمتابعة حماد عليه كما ذكره الترمذي. وقال عبد الحق: في \" أحكامه \" بعد أن ذكره من الوجه الأول عنه: \" وخالفه هشام الدستوائي وحماد بن سلمة، فروياه عن قتادة عن النبي ﷺ مرسلا \".\nقلت: وهذا ظاهره أنه لم يذكر عائشة في إسناده أصلا، وعليه فهو وجه آخر من الاضطراب الذي أشار إليه الترمذي. وعلى الوجه الثاني فهو منقطع. لأن قتادة لم يسمع من عائشة فهذا الاضطراب يمنع من تقوية الحديث، ولذلك لم يحسنه الترمذي، مع ما عرف به من التساهل. ولا يقويه ما أخرجه ابن عدي في \" الكامل \" (ق ٣٨٩ / ١ - منتخبه) عن معلى بن عبد الرحمن:\nحدثنا عبد الحميد بن جعفر عن هشام بن عروة عن أبيه عن عائشة به، لأن المعلى هذا شديد الضعف، ومن طريقه أخرجه البزار في \" مسنده \" وقال: \" روى عن عبد الحميد أحاديث لم يتابع عليها، ولا نعلم أحدا تابعه على هذا الحديث \". ذكره في \" نصب الراية \" (٣ / ٩٥) . وقال الهيثمي في \" المجمع \" (٣ / ٢٦٣): \" رواه البزار، وفيه معلى بن عبد الرحمن وقد اعترف بالوضع.\nوقال ابن عدي: أرجوأنه لا بأس به \"! قلت: هذا رجاء ضائع بعد اعترافه بالوضع، وقد قال فيه الدارقطني: \" ضعيف كذاب \". وقال أبو حاتم: \" متروك الحديث \". وذهب ابن المديني إلى أنه كان يضع الحديث. وقال أبو زرعة: \" ذاهب الحديث \" كما في \" الميزان \".","vol":"2","page":124},{"text":"فهذه النقول عن هؤلاء الأئمة الفحول، دليل على أن ابن عدي وغيره ممن أثنى عليه لم يعرفه. وروى البزار أيضا قال: حدثنا عبد الله بن يوسف الثقفي: حدثنا روح بن عطاء بن أبي ميمونة: حدثنا أبي عن وهب بن عمير قال: سمعت عثمان يقول: فذكره مرفوعا وقال: \" وهب بن عمير لا نعلمه روى غير هذا الحديث، ولا نعلم حدث عنه إلا عطاء بن أبي ميمونة، وروح ليس بالقوي \".\nقلت: روح قال فيه أحمد: \" منكر الحديث \". وضعفه ابن معين. وأما ابن عدي فقال: ما أرى برواياته بأسا. ووهب ابن عمير، أورده ابن أبي حاتم (٤ / ٢ / ٢٤) من رواية عطاء عنه عن عثمان ولم يذكر فيه جرحا ولا\nتعديلا. فهو مجهول. وعبد الله بن يوسف الثقفي لم أعرفه، فهو إسناد مظلم، ولذلك فلم ينشرح القلب لتقوية الحديث بمثله. والله أعلم.\n<span data-type=\"title\" id=toc-685>٦٧٩ </span>- \" إذا كان يوم عرفة، إن الله ينزل إلى السماء الدنيا. فيباهي بهم الملائكة فيقول: انظروا إلى عبادي أتوني شعثا غبرا ضاحين من كل فج عميق، أشهدكم أني قد غفرت لهم، فتقول الملائكة: يا رب فلان كان يرهق، وفلان وفلانة، قال: يقول الله ﷿: قد غفرت لهم. قال رسول الله ﷺ: فما من يوم أكثر عتيق من النار من يوم عرفة \".\nضعيف.\nرواه ابن منده في \" التوحيد \" (١٤٧ / ١) وأبو الفرج الثقفي في \" الفوائد \" (٧٨ / ٢ و٩٢ / ١) والبغوي في \" شرح السنة \" (١ / ٢٢١ / ١ مخطوط و٧ / ١٥٩ - طبع المكتب الإسلامي) عن مرزوق مولى أبي طلحة: حدثني أبو الزبير عن جابر مرفوعا. وقال ابن منده: \" هذا إسناد متصل حسن من رسم النسائي، ومرزوق روى عنه الثوري وغيره، ورواه أبوكامل الجحدري عن عاصم بن هلال عن أيوب عن أبي الزبير عن جابر، ومحمد بن مروان عن هشام عن أبي الزبير عن جابر \".\nوقال الثقفي: \" إسناد صحيح متصل، ورجاله ثقات أثبات، مرزوق هذا هو أبو بكر مرزوق مولى طلحة بن عبد الرحمن الباهلي ثقة. روى عنه الثوري وأبو داود الطيالسي وغيرهم من الأئمة \".\nقلت: لكن قال ابن حبان في \" الثقات \": \" يخطيء \". وقال ابن خزيمة \" أنا بريء من عهدته \".","vol":"2","page":125},{"text":"وقد خولف في بعض سياقه، رواه محمد بن مروان العقيلي: حدثنا هشام الدستوائي عن أبي الزبير عن جابر به بلفظ: \" ما من أيام عند الله أفضل من عشر ذي الحجة، قال: فقال رجل: يا رسول الله هن أفضل أم عدتهن جهادا في سبيل الله؟ قال: هن أفضل من عدتهن جهادا في سبيل الله، وما من يوم أفضل عند الله من يوم عرفة، ينزل الله تبارك إلى السماء الدنيا، فيباهي بأهل الأرض أهل السماء، فيقول: انظروا إلى عبادي، جاؤوا شعثا غبرا، ضاحين، جاؤوا من كل فج عميق يرجون رحمتي، ولم يروا عذابي، فلم ير يوم أكثر عتيقا من النار من يوم عرفة \". أخرجه أبو يعلى في \" مسنده \" (ق ١١٦ / ٢) وابن حبان (١٠٠٦) والبزار أيضا كما في \" الترغيب \" (٢ / ١٢٦) و\" مجمع الزوائد (٣ / ٢٥٣) وقال: \" وفيه محمد بن مروان العقيلي وثقه ابن معين، وابن حبان، وفيه بعض كلام، وبقية رجاله رجال الصحيح \". وقال الحافظ في ترجمة العقيلي هذا: \" صدوق له أوهام \". قلت: إنما علة الحديث أبو الزبير، فإنه مدلس، وقد عنعنه في جميع الطرق عنه. قال الحافظ: \" صدوق، إلا أنه يدلس \". وقال الذهبي: \" وأما ابن حزم فإنه يرد من حديثه ما يقول فيه: عن جابر، ونحوه، لأنه عندهم ممن يدلس ... وفي \" صحيح مسلم \" عدة أحاديث مما لم يوضح فيها أبو الزبير السماع من جابر ... ففي القلب منها شيء \"\n. والحديث رواه ابن خزيمة أيضا والبيهقي باللفظ الأول كما في \" الترغيب \".\nنعم قد صح من الحديث مباهاة الله ملائكته بأهل عرفة، وقوله: \" انظروا إلى عبادي جاؤوني شعثا غبرا \" من حديث أبي هريرة وابن عمرو وعائشة، وهي في \" الترغيب \" (٢ / ١٢٨ - ١٢٩) وقد خرجت حديث عائشة في \" الصحيحة \" (٢٥٥١) .\n<span data-type=\"title\" id=toc-686>٦٨٠ </span>- \" إن لإبليس مردة من الشياطين يقول لهم: عليكم بالحجاج والمجاهدين فأضلوهم عن السبيل \".\nضعيف جدا.\nرواه الطبراني (٣ / ١١٩ / ٢) وابن شاهين في \" رباعياته \" (١٨٧ / ٢) وزاهر الشحامي في \" السباعيات \" (٨ / ١٨ / ١) وابن عساكر في التجريد \" (١٩ / ١) عن نافع أبي هرمز مولى يوسف بن عبد الله السلمي عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا. نافع هذا قال أبو حاتم: \" متروك الحديث \" وقال البخاري: \" منكر الحديث \"، وقد قيل: إنه نافع بن هرمز، وقيل إنه غيره، وفي ترجمة ابن هرمز","vol":"2","page":126},{"text":"ساق الذهبي هذا الحديث والله أعلم. وأيهما كان فهو ضعيف جدا، وابن هرمز كذبه ابن معين. والحديث أورده الهيثمي في \" المجمع \" (٣ / ٢١٥) ثم السيوطي في \" الجامع \" عن ابن عباس رواية الطبراني في \" الكبير \" وقال الهيثمي: \" وفيه نافع بن هرمز أبوهرمز وهو ضعيف \". قلت: ولم ينفرد به فقد رواه ابن عساكر (١٥ / ١) من طريق جبارة بن مغلس: أخبرنا كثير بن سليم عن أنس به. قلت: وهذا سند واه جدا، كثير بن سليم وهو الأيلي ضعفوه، بل قال البخاري: \" منكر الحديث \". وقال النسائي: \" متروك \". وقال ابن حبان في \" الضعفاء \" (٢ / ٢٢٣): \" كان ممن يروي عن أنس ما ليس من حديثه ويضع عليه \". وجبارة بن مغلس ضعيف.\n<span data-type=\"title\" id=toc-687>٦٨١ </span>- \" عليكم بالصلاة بين العشاءين، فإنها تذهب بملاغاة أول النهار، وتذهب آخره \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" من رواية إسماعيل بن أبي زياد الشامي عن الأعمش: حدثنا أبو العلاء العنبري عن سلمان مرفوعا.\nوإسماعيل هذا متروك يضع الحديث، قاله الدارقطني. واسم أبي زياد مسلم، وقد اختلف فيه على الأعمش \". كذا في \" تخريج الإحياء \" (١ / ٣٠٩ - ٣١٠) . والحديث مما سود به السيوطي \" الجامع الصغير \" وقد تعقبه المناوي بكلام الحافظ العراقي المذكور ثم قال: \" فكان ينبغي للمصنف حذفه \"!","vol":"2","page":127},{"text":"<span data-type=\"title\" id=toc-688>٦٨٢ </span>- \" أول من أشفع له من أمتي أهل المدينة، وأهل مكة، وأهل الطائف \".\nضعيف.\nرواه الضياء المقدسي في \" المختارة \" (١٢٩ / ٢) عن الطبراني: حدثنا العباس بن الفضل الأسفاطي: حدثنا إبراهيم بن محمد بن عرعرة: حدثنا حرمي بن عمارة: حدثني سعيد بن المسيب الطائفي عن عبد الملك بن أبي زهير الثقفي أن حمزة بن عبد الله بن أبي أسماء أخبره أن القاسم بن الحسن الثقفي أخبره أن عبد الله بن جعفر أخبره به مرفوعا.\nثم قال: \" ذكر ابن أبي حاتم: سعيد بن السائب الطائفي يروي عن عبد الملك بن أبي زهير.\nوذكر حمزة بن عبد الله بن أبي تيماء الثقفي روى عنه عبد الملك بن أبي زهير \". يعني أن سعيد بن السائب هو سعيد بن المسيب المذكور في السند بدليل أن ابن أبي حاتم","vol":"2","page":127},{"text":"ذكر أنه يروي عن شيخه في هذا السند عبد الملك بن أبي زهير، وابن أبي حاتم ذكر ذلك في ترجمة عبد الملك هذا (٢ / ٢ / ٣٥١)، ولم يذكر فيه جرحا ولا تعديلا. وأما سعيد فوثقه (٢ / ١ / ٣٠) .\nوأما حمزة بن عبد الله بن أبي أسماء فالظاهر أن ابن أبي تيماء تحرف على بعض الرواة كما يفيده كلام الضياء فيما نقله عن ابن أبي حاتم، وقد ترجمه (١ / ٢ / ٢١٣) ولم يذكر فيه جرحا ولا تعديلا، وأما ابن حبان فأورده في \" الثقات \" على قاعدته في توثيق المجهولين باعترافه، فقد أورد قبل هذه الترجمة بترجمتين رجلا آخر فقال (٢ / ٦٤): \" حمزة شيخ يروي المراسيل لا أدري من هو \"! ثم قال في حمزة هذا: \" حمزة بن عبد الله الثقفي يروي عن القاسم بن حبيب، روى عنه عبد الملك بن زهير \". كذا وقع فيه: ابن زهير.\nوأما القاسم بن حسن الثقفي، فالظاهر أنه الذي في \" ثقات ابن حبان \" (١ / ١٨٦): \" القاسم بن الحسن يروي عن عثمان بن عفان، روى عنه محمد بن إسحاق \".\nوالخلاصة أن الإسناد ضعيف مسلسل بالمجهولين: القاسم هذا، والراوي عنه حمزة وعنه عبد الملك بن أبي زهير، فإيراد الضياء له في \" المختارة \" لا يجعله عندنا من الأحاديث المختارة، بل هذا يؤيد ما ذكرته مرارا من أن شرطه في هذا الكتاب قائم على كثير من التساهل من الإغضاء عن جهالة الرواة تارة، وعن ضعفهم تارة أخرى.\n<span data-type=\"title\" id=toc-689>٦٨٣ </span>- \" أمان لأهل الأرض من الغرق القوس، وأمان لأهل الأرض من الاختلاف الموالاة لقريش، قريش أهل الله، فإذا خالفتها قبيلة من العرب صاروا حزب إبليس \".\nضعيف جدا.\nرواه ابن حبان في \" الضعفاء \" (١ / ٢٨٠) وتمام (٣ / ٢٠ / ٢) وعنه ابن عساكر (٥ / ٣٧٩ / ١) والحاكم (٤ / ٧٥) وكذا الطبراني (٣ / ١٢٣ / ٢) ومن طريقه العراقي في \" محجة القرب إلى محبة العرب \" (١٩ / ٢) عن إسحاق بن سعيد بن الأركون: حدثنا خليد بن دعلج عن عطاء بن أبي رباح عن ابن عباس مرفوعا. وقال الحاكم: \" صحيح الإسناد \"! ورده الذهبي بقوله: \" قلت: واه، وفي إسناده ضعيفان \".\nقلت: الأول منهما ابن الأركون هذا. وقال الذهبي في \" الميزان \": \" قال الدارقطني: منكر الحديث، وقال أبو حاتم: ليس بثقة \". والثاني خليد بن دعلج قال ابن حبان:","vol":"2","page":128},{"text":"\" كان كثير الخطأ \". وقال الساجي: \" مجمع على تضعيفه \". وقال النسائي: \" ليس بثقة \".\nوعده الدارقطني في جماعة المتروكين. فالإسناد ضعيف جدا، وقد اقتصر العراقي على إعلاله بخليد فقط وهو قصور. والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق أخرى عن خليد وقال (١ / ١٤٣): \" موضوع، خليد ضعفوه، والراوي عنه منكر الحديث، ووهب كذاب يضع، وهو المتهم به \". وتعقبه السيوطي في \" اللآلئ \" (١ / ٨٦) بهذه الطريق الخالية من وهب الكذاب فأصاب.\nثم ذكر للشطر الأول منه شاهدا من رواية سعيد بن منصور عن سعيد أن هرقل كتب إلى معاوية يسأله عن القوس؟ فكتب إلى ابن عباس يسأله؟ فكتب إليه ابن عباس: \" إن القوس أمان لأهل الأرض من الغرق \".\nوسكت السيوطي عن إسناده، وهو صحيح، وقد رواه البخاري أيضا في \" الأدب المفرد \" (ص ١١٣) ولكن لا يصح عندي شاهدا، لأنه موقوف، فيحتمل أن يكون مما تلقاه ابن عباس عن أهل الكتاب. والله أعلم.\n<span data-type=\"title\" id=toc-690>٦٨٤ </span>- \" إنكم في زمان من ترك منكم عشر ما أمر به هلك، ثم يأتي زمان من عمل منهم بعشر ما أمر به نجا \".\nضعيف.\nرواه الترمذي (٣ / ٢٤٦) وتمام في \" الفوائد \" (١ / ١٠ / ٢ رقم ٧٤) وأبو نعيم في \" الحلية \" (٧ / ٣١٦) والهروي في \" ذم الكلام \" (١ / ١٥ / ١) والسهمي (٤٢٠) وابن عساكر (١٥ / ١٣٤ / ٢) عن نعيم بن حماد: أخبرنا سفيان بن عيينة عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا، وضعفه الترمذي بقوله: \" غريب لا نعرفه إلا من حديث نعيم بن حماد \".\nوقال أبو نعيم: \" تفرد به نعيم \".\nقلت: وهو ضعيف لكثرة وهمه حتى قال أبو داود: \" عنده نحوعشرين حديثا عن النبي ﷺ ليس لها أصل \". قال الذهبي: \" وقد سرد ابن عدي في \" الكامل \" جملة أحاديث انفرد بها نعيم، منها هذا الحديث \".\nقال المناوي: \" وأورده ابن الجوزي في \" الواهيات \" وقال: قال النسائي: حديث منكر رواه نعيم بن حماد، وليس بثقة \". قلت: لكنه لم ينفرد به كما زعموا، فقد وجدت له طريقين آخرين:","vol":"2","page":129},{"text":"الأول: عن أبي ذر، أخرجه الهروي (١٤ - ١٥) من طريقين عن محمد بن طفر بن منصور حدثنا محمد بن معاذ حدثنا علي بن خشرم: حدثنا عيسى بن يونس عن الحجاج بن أبي زياد عن أبي الصديق أو عن أبي نضرة - شك الحجاج - عن أبي ذر مرفوعا به نحوه أتم منه. قلت: وهذا سند رجاله كلهم ثقات غير محمد بن طفر هذا فلم أجد من ترجمه، ولعله هو آفة هذا الإسناد النظيف (١) . الثاني: عن الحسن البصري مرفوعا، أخرجه أبو عمرو الداني في \" السنن الواردة في الفتن \" (١٠ / ٢) عن إبراهيم بن محمد عن ليث بن أبي سليم عن معاوية عن الحسن به. وهذا سند ضعيف جدا، وفيه علل:\n١ - إرسال الحسن، ومراسيله قالوا: هي كالريح!\n٢ - اختلاط ليث بن أبي سليم.\n٣ - إبراهيم بن محمد إن لم يكن الأسلمي المتروك فلم أعرفه، لكنه قد توبع كما يأتي.\nوالحديث سئل عنه أحمد فلم يعرفه، وحدث به رجل فلم يعرفه. ذكره ابن قدامة في \" المنتخب \" (١٠ / ١٩٦) . ثم رأيت ابن أبي حاتم أورده في \" العلل \" (٢ / ٤٢٩) من طريق نعيم بن حماد، ثم قال: \" فسمعت أبي يقول: هذا عندي خطأ رواه جرير وموسى بن أيمن عن ليث عن معروف عن الحسن عن النبي صلى الله تعالى عليه وآله وسلم مرسل \".\n<span data-type=\"title\" id=toc-691>٦٨٥ </span>- \" لا صرورة في الإسلام \".\nضعيف.\nأخرجه أبو داود (١٧٢٩) والحاكم (١ / ٤٤٨) وأحمد (١ / ٣١٢) والطبراني في \" المعجم الكبير \" (٣ / ١٢٨ / ١) والضياء في \" المختارة \" (٦٥ / ٦٨ / ١) من طريق عمر بن عطاء عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ: فذكره، وقال الحاكم: \" صحيح الإسناد \"! ووافقه الذهبي!\nقلت: وهذا من أوهامهما، فإن عمر هذا هو ابن عطاء بن وراز، وهو ضعيف اتفاقا، والذهبي نفسه أورده في \" الميزان \" وقال: \" ضعفه يحيى بن معين والنسائي وقال أحمد: ليس بقوي \".\nوهو غير عمر بن عطاء بن أبي الخوار، فهذا ثقة، وهو يروي عن ابن عباس مباشرة، فلعل الأول اشتبه عليهما بهذا فصححا إسناده! وللحديث شاهد مجهول، أخرجه الطبراني في \" المعجم الكبير \" (١ / ٧٩ / ١) عن كلاب بن علي الوحيدي - من بني عامر - عن ابن جبير بن مطعم عن أبي مرفوعا به دون قوله \" في الإسلام \".\n_________\n(١) ثم وجدت لابن طفر متابعين، فأخرجت لذلك حديثه هذا في \" الصحيحة \" (٢٠١٠) فراجعه، فإن متنه يختلف عن هذا بعض الشيء. اهـ.","vol":"2","page":130},{"text":"وكلاب هذا مجهول كما قال الذهبي والعسقلاني.\n<span data-type=\"title\" id=toc-692>٦٨٦ </span>- \" اللهم واقية كواقية الوليد \".\nضعيف.\nأخرجه ابن أبي عاصم في \" السنة \" (٣٧١ - بتحقيقي) وابن عدي في \" الكامل \" (ق ١١ / ١) من طريق عبد الوهاب بن الضحاك: حدثنا إسماعيل بن عياش عن يحيى بن سعيد عن سالم عن ابن عمر قال: \" كان النبي ﷺ يقول ... \" فذكره وقال: \" لا يحدث به عن يحيى غير ابن عياش \".\nقلت: وهو شامي ضعيف في غير روايته عن الشاميين، وهذا منه، وابن الضحاك كذاب. لكن الظاهر أنه روي من غير طريقه، فقد أورده الهيثمي في \" المجمع \" (١٠ / ١٨٢) بهذا اللفظ وقال: \" قال أبو يعلى: يعني المولود. كذا فسر لنا، رواه أبو يعلى، وفيه راولم يسم، وبقية رجاله ثقات \". ثم وقفت على إسناد أبي يعلى في \" مسنده \" (٣ / ١٣٣٣): حدثنا أبو يوسف يعقوب بن إسحاق الحيري: أخبرنا سفيان: أخبرنا شيخ من أهل المدينة عن سالم به. لكن الحيري هذا لم أعرفه، فلعله في \" ثقات ابن حبان \".","vol":"2","page":131},{"text":"<span data-type=\"title\" id=toc-693>٦٨٧ </span>- \" اتخذوا السودان فإن ثلاثة منهم من سادات أهل الجنة، لقمان الحكيم، والنجاشي، وبلال المؤذن \".\nضعيف جدا.\nرواه ابن حبان في \" الضعفاء \" (١ / ١٧٠) والطبراني (٣ / ١٢٣ / ٢) وعنه ابن عساكر (٣ / ٢٣٢ / ٢) من طريق عثمان بن عبد الرحمن الطرائفي: أخبرنا أبي بن سفيان المقدسي عن خليفة بن سلام عن عطاء بن أبي رباح عن ابن عباس مرفوعا.\nوهذا إسناد ضعيف جدا أبي بن سفيان قال ابن حبان: \" كان يقلب الأخبار، وأكثر روايته عن الضعفاء \". قال البخاري: \" لا يكتب حديثه \". وقال الدارقطني: \" ضعيف له مناكير \". والحديث ذكره ابن الجوزي في \" الموضوعات \" من رواية ابن حبان وقال ابن الجوزي: (٢ / ٢٣٢): \" لا يصح، والمتهم به أبين كان يقلب الأخبار، وعثمان لا يحتج به \". قلت: عثمان صدوق، وإنما ضعف لروايته عن الضعفاء، وهذا لا يقدح فيه، وقد وثقه ابن معين، وعلة الحديث أبين هذا وإعلال ابن الجوزي له بعثمان أيضا قد تبع فيه ابن حبان، فقد قال عقب الحديث:","vol":"2","page":131},{"text":"\" وعثمان بن عبد الرحمن قد تبرأت من عهدته، هذا متن باطل لا أصل له \".\nثم ذكر السيوطي شاهدا من حديث واثلة بن الأسقع، أخرجه الحاكم (٤ / ٢٨٤) لكن ليس فيه الأمر باتخاذ السودان، ولا أنهم من سادات أهل الجنة، وذكر مهجعا بدل النجاشي. فهو شاهد قاصر. ويعارض هذا الحديث أحاديث رويت في ذم السودان يأتي بعضها، فانظر الأرقام (٧٢٦ و٧٢٧، ٣٢١٨) .\n<span data-type=\"title\" id=toc-694>٦٨٨ </span>- \" أو حى الله ﷿ إلى داود النبي ﷺ: يا داود! ما من عبد يعتصم بي دون خلقي، أعرف ذلك من نيته، فتكيده السموات بمن فيها إلا جعلت له من بين ذلك مخرجا، وما من عبد يعتصم بمخلوق دوني أعرف منه نيته إلا قطعت أسباب السماء بين يديه وأرسخت الهوى من تحت قدميه، وما من عبد يطيعني إلا وأنا معطيه قبل أن يسألني، وغافر له قبل أن يستغفرني \".\nموضوع.\nأخرجه تمام الرازي في \" الفوائد \" (٥ / ٥٨ / ٢) من طريق يوسف بن السفر عن الأوزاعي عن الزهري عن عبد الرحمن بن كعب بن مالك عن أبيه مرفوعا.\nقلت: وهذا موضوع، المتهم به ابن السفر، فإنه ممن يضع الحديث كما تقدم. ولعله من الإسرائيليات التي تلقاها كعب بن مالك عن بعض مسلمة أهل الكتاب، ثم نسبه هذا الكذاب إلى رسول الله ﷺ.\nوالحديث عزاه السيوطي في \" الجامع \" لابن عساكر وحده. وهذا قصور واضح، ولم يتكلم عليه شارحه المناوي\nبشيء.","vol":"2","page":132},{"text":"<span data-type=\"title\" id=toc-695>٦٨٩ </span>- \" زين الصلاة الحذاء \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٢٩٢ / ١): أخبرنا أبو يعلى قال: حدثنا يحيى بن أيوب: أخبرنا محمد بن الحجاج اللخمي: حدثنا عبد الملك بن عمير عن النزال بن سبرة عن علي مرفوعا. وقال: \" هذا ليس له أصل عن عبد الملك بن عمير، وهو مما وضعه محمد بن الحجاج على عبد الملك \".\nقلت: ومن طريقه رواه تمام في \" الفوائد \" (١٣٨ / ٢) . وابن الحجاج هذا هو صاحب حديث الهريسة، وقد روى ابن عدي تكذيبه عن جماعة من الأئمة، ولهذا فقد أساء السيوطي بإيراده لهذا الحديث في \" الجامع الصغير \" من رواية أبي يعلى، قال المناوي في \" شرحه \":","vol":"2","page":132},{"text":"\" وقال الهيثمي: فيه محمد بن الحجاج اللخمي وهو كذاب. انتهى.\nفكان ينبغي للمصنف حذفه من الكتاب \". وحديث الهريسة المشار إليه هو الآتي:\n<span data-type=\"title\" id=toc-696>٦٩٠ </span>- \" أطعمني جبريل الهريسة من الجنة لأشد بها ظهري لقيام الليل \".\nموضوع.\nأخرجه العقيلي في \" الضعفاء \" (٣٧٤) وكذا ابن حبان (٢ / ٢٩٠) وابن عدي (٢٩١ / ٢) وتمام (٢٩ / ١١٤ - ١١٥) من طريق محمد بن الحجاج عن عبد الملك بن عمير عن ربعي بن خراش عن حذيفة، وقال تمام: \" لم يرو هذا الحديث إلا محمد بن الحجاج \". وقال ابن عدي: \" وهذا حديث موضوع، وضعه محمد بن الحجاج \". وقال فيه ابن حبان: \" كان محمد يروي الموضوعات عن الأثبات، لا تحل الرواية عنه \". وقد أورده ابن الجوزي في \" الموضوعات \" من طريق هذا الكذاب بألفاظ مختلفة ثم قال: (٣ / ١٨): \" هذا حديث وضعه محمد بن الحجاج وكان صاحب هريسة (!) وغالب طرقه تدور عليه، وسرقه منه كذابون \".\nوتعقبه السيوطي كعادته في \" اللآلي \" بأن له شواهد كثيرة (٢ / ٢٣٤ - ٢٣٧) .\nولو أردنا الكلام عليها لطال بنا المقال فحسبي أن أتكلم على شاهد واحد منها هو خيرها باعتراف السيوطي لتعرف حقيقة أمر هذا الشاهد ثم تقيس عليه ما غاب عنك من الشواهد الأخرى.\nقال الأزدي: حدثنا عبد العزيز بن محمد بن زبالة: حدثنا إبراهيم بن محمد بن يوسف الفريابي: حدثنا عمر [و] بن بكر عن أرطاة عن مكحول عن أبي هريرة قال: شكى رسول الله ﷺ إلى جبريل قلة الجماع.\nفتبسم جبريل حتى تلألأ مجلس رسول الله ﷺ من بريق ثنايا جبريل، ثم قال: أين أنت عن أكل الهريسة فإن فيها قوة أربعين رجلا؟ قال الأزدي: \" إبراهيم ساقط، فنرى أنه سرقه وركب له إسنادا \".\nقال السيوطي (٢ / ٢٣٦): \" قلت: إبراهيم روى له ابن ماجه، وقال في \" الميزان \": قال أبو حاتم وغيره: صدوق، وقال الأزدي وحده: ساقط.\nقال: ولا يلتفت إلى قول الأزدي فإن في لسانه في الجرح رهقا. انتهى.\nوحينئذ فهذا الطريق أمثل طرق الحديث \". قلت: لم ينفرد الأزدي بجرح إبراهيم هذا بل سبقه إلى ذلك الساجي فقال كما في \" التهذيب \": \" يحدث بالمناكير والكذب \".","vol":"2","page":133},{"text":"ولست أشك أن حديثه هذا كذب فإن لم يكن هو آفته فهو شيخه عمرو بن بكر وهو السكسكي قال ابن حبان (٢ / ٧٨): \" روى عن الثقات الأو ابد والطامات التي لا يشك من هذا الشأن صناعته أنها معمولة أو مقلوبة، لا يحل الاحتجاج به \". وقال الذهبي: \" أحاديثه شبه موضوعة \".\nعلى أن ابن زبالة قريب منه في الضعف، قال ابن حبان (٢ / ١٣٢): \" يروي عن المدنيين الثقات الأشياء المعضلات \".\n<span data-type=\"title\" id=toc-697>٦٩١ </span>- \" ثلاث من كنوز البر: إخفاء الصدقة، وكتمان الشكوى، وكتمان المصيبة، يقول الله ﷿: إذا ابتليت عبدي ببلاء فصبر، لم يشكني إلى عواده أبدلته لحما خير من لحمه، ودما خير من دمه، فإن أرسلته أرسلته ولا ذنب له، وإن توفيته فإلى رحمتي \".\nموضوع.\nتمام (٦ / ١١٩ / ٢) وعنه ابن عساكر (١٥ / ١٢٠ / ٢) والطبراني في \" الكبير \" وأبو القاسم الحنائي في \" الفوائد \" (١٤٧ / ١) وأبو نعيم في \" الحلية \" (٧ / ١١٧) وفي \" الأربعين الصوفية \" (٦٠ / ٢) من طريق الجارود بن يزيد: حدثنا سفيان يعني الثوري عن الأشعث عن ابن سيرين عن أنس بن مالك مرفوعا. وقال الحنائي وأبو نعيم: \" تفرد به الجارود. وزاد الأول: وهو ضعيف الحديث \". وكذا قال ابن الجوزي في \" الموضوعات \" (٣ / ١٩٩) إلا أنه قال: \" وهو متروك وتعقبه السيوطي في \" اللآلي \" بقوله (٤ / ٣٩٥): \" قلت: لم يتهم الجارود بوضع \".\nقلت: بلى، فقد قال ابن أبي حاتم في \" الجرح والتعديل \" (١ / ١ / ٢٢٥): \" كان أبو أسامة يرميه بالكذب، وقال أبي: هو كذاب \". وقال العقيلي: \" يكذب ويضع الحديث \". وقال الحاكم: \" روى عن الثوري أحاديث موضوعة \". ونحوه قول ابن حبان: \" ينفرد بالمناكير عن المشاهير، وروى عن الثقات ما لا أصل له \". ثم قال في حديث الترجمة: \" لا أصل له \".\nثم ذكر السيوطي له شواهد منها:","vol":"2","page":134},{"text":"<span data-type=\"title\" id=toc-698>٦٩٢ </span>- \" ثلاث من كنوز البر، كتمان الأو جاع، والبلوى والمصيبات، ومن بث لم يصبر \".","vol":"2","page":134},{"text":"ضعيف جدا.\nرواه تمام (٩ / ١٤٠ / ١) من طريق ناشب بن عمرو: حدثنا مقاتل بن حيان عن قيس بن سكن عن ابن مسعود مرفوعا. وهذا إسناد ضعيف جدا، ناشب بن عمرو قال البخاري: \" منكر الحديث \". وقال الدارقطني: \" ضعيف \". وقد روي الحديث من وجه آخر نحوه وهو: \" من كنوز البر كتمان المصائب والأمراض والصدقه \".\n<span data-type=\"title\" id=toc-699>٦٩٣ </span>- \" من كنوز البر كتمان المصائب والأمراض والصدقة \".\nضعيف.\nرواه الروياني في \" مسنده \" (٢٥٠ / ١) وابن عدي (١٥١ / ٢) وأبو نعيم (٨ / ١٩٧) والقضاعي (٢١ / ٢) عن زافر بن سليمان عن عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا.\nوقال أبو نعيم: \" غريب من حديث نافع وعبد العزيز، تفرد به عنه زافر \".\nقلت: وهو ضعيف لسوء حفظه، وقال ابن عدي: \" عامة ما يرويه لا يتابع عليه \".\nوقد نقل ابن أبي حاتم في \" العلل \" (٢ / ٣٣٢) عن أبي زرعة أنه قال: \" هذا حديث باطل \". قال ابن أبي حاتم: \" وامتنع أبو زرعة أن يحدث به \".\nوقد رواه أبو زكريا البخاري في \" فوائده \" كما في \" اللآلي \" (٢ / ٣٩٦) عن هشام بن خالد:\nحدثنا بقية عن ابن أبي رواد به نحوه. وهذا إسناد ضعيف، بقية هو ابن الوليد وكان يدلس عن الضعفاء والكذابين وقد عنعنه. ورواه أبو الحسين البوشنجي في \" المنظوم \" (٤ / ٢) وأبو علي الهروي في \" الفوائد \" (٧ / ١) عن عبد الله بن عبد العزيز عن أبيه به. وعبد الله هذا هو عبد الله بن عبد العزيز بن أبي رواد، قال أبو حاتم وغيره: \" أحاديثه منكرة \". وقال ابن الجنيد: \" لا يساوي شيئا \".\nوقال ابن عدي: \" روى أحاديث عن أبيه لا يتابع عليها \". لكن قد رواه أبو نعيم في كتاب \" الأربعين \" (ق ٦٠ / ٢) من طريق منصور بن أبي مزاحم عن عبد العزيز به.\nومنصور هذا ثقة من رجال مسلم. ولكن يغلب على الظن أن السند إليه لا يصح.\nومن المؤسف أنه لا سبيل الآن إلى الرجوع إلى الأربعين \" للنظر في إسناده، لأنه مخطوط من مخطوطات الظاهرية، وهي الآن خارج المكتبة في صناديق حديدية مقفلة صيانة لها من الحرق بسبب الحرب القائمة بين العرب واليهود.\nثم أعيدت الكتب إلى المكتبة، فراجعت \" الأربعين \" فإذا هو يقول: حدثني عيسى بن حامد الرخجي - ببغداد -: حدثنا الحسن بن حمزة: حدثنا منصور بن أبي مزاحم به. والرخجي هذا ثقة، ترجمه الخطيب (١١ / ١٧٨ - ١٧٩) . وأما الحسن بن حمزة فلم أجد له ترجمة، فالظاهر أنه هو علة هذا الإسناد. والله أعلم.","vol":"2","page":135},{"text":"<span data-type=\"title\" id=toc-700>٦٩٤ </span>- \" أنا خاتم الأنبياء، وأنت يا علي خاتم الأولياء \".\nموضوع.\nرواه الخطيب (١٠ / ٣٥٦ - ٣٥٨) عن عبيد الله بن لؤلؤ السلمي: أخبرنا عمر بن واصل قال: سمعت سهل بن عبد الله يقول: أخبرني محمد بن سوار خالي: حدثنا مالك بن دينار: أخبرنا الحسن بن أبي الحسن البصري عن أنس مرفوعا في حديث طويل ساقه في فضل علي، هذا منه. ثم قال الخطيب: \" هذا الحديث موضوع من عمل القصاص، وضعه عمر بن واصل، أو وضع عليه \". وأورده ابن الجوزي في \" الموضوعات \" (١ / ٣٩٨) ونقل كلام الخطيب هذا واقره هو والسيوطي (١ / ٣٧٩ - ٣٨٠) . وذكره الحافظ في \" اللسان \" في ترجمة ابن لؤلؤ هذا وقال: \" روى عن عمر بن واصل حديثا موضوعا ساقه الخطيب في ترجمته \". ثم ذكره. وإن من عجائب السيوطي أن يذكر لهذين المتهمين عنده - فضلا عن غيره حديثا آخر في كتابه \" الجامع الصغير \"، وهو الآتي بعده.","vol":"2","page":136},{"text":"<span data-type=\"title\" id=toc-701>٦٩٥ </span>- \" بعثت بمداراة الناس \".\nموضوع.\nرواه أبو سعد الماليني في \" الأربعين في شيوخ الصوفية \" (٦ / ٢) عن عبيد الله بن لؤلؤة الصوفي: أخبرني عمر بن واصل قال: سمعت سهل بن عبد الله يقول: أخبرني محمد بن سوار: أخبرني مالك بن دينار ومعروف بن علي عن الحسن عن محارب بن دثار عن جابر بن عبد الله قال رسول الله ﷺ لما نزلت سورة (براءة): فذكره.\nقلت: وهذا موضوع المتهم به ابن لؤلؤة أو شيخه عمر بن واصل فإنهما تفردا برواية الحديث الذي قبله، وهو موضوع قطعا، وأحدهما هو الذي اختلقه، ومع هذا فالسيوطي لا يتورع عن أن يروي لهما هذا الحديث في \" الجامع الصغير \" من رواية البيهقي في \" الشعب \" وقد تعقبه المناوي بهذين المتهمين ثم قال: \" وفيه مالك بن دينار الزاهد، أورده الذهبي في \" الضعفاء \"، ووثقه بعضهم \".","vol":"2","page":136},{"text":"<span data-type=\"title\" id=toc-702>٦٩٦ </span>- \" لا بأس بقضاء شهر رمضان مفرقا \".\nضعيف.\nرواه الماليني في \" الأربعين \" (١١ / ١) عن أبي عبيد البسري محمد بن حسان الزاهد: أخبرنا أبو الجماهر محمد بن عثمان: حدثنا يحيى بن سليم الطائفي: حدثنا موسى بن عقبة عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف، يحيى بن سليم الطائفي ضعيف لسوء حفظه. وبقية رجاله ثقات غير محمد بن حسان الزاهد، فهو غير معروف الحال. قال السمعاني: \" من مشاهير الصوفية \". وقال ياقوت في \" معجمه \":","vol":"2","page":136},{"text":"\" له كلام في الطريقة وكرامات \". وقد حدث عن جمع، وعنه آخرون سماهم ياقوت، ولم يحك فيه جرحا ولا تعديلا، وقد خالفه الحافظ ابن أبي شيبة فقال في \" المصنف \" (٣ / ٣٢)، وعنه الدارقطني (ص ٢٤٤) . والبيهقي في \" سننه الكبرى \" (٤ / ٢٥٩):\nحدثنا يحيى بن سليم الطائفي عن موسى بن عقبة عن محمد بن المنكدر قال: بلغني أن رسول الله ﷺ سئل عن تقطيع قضاء رمضان؟ فقال: فذكره نحوه. وهذا عن الطائفي أصح، وهو مرسل أو معضل قال البيهقي: \" وقد وصله غير أبي بكر عن يحيى بن سليم، ولا يثبت متصلا \".\nوكأنه يشير إلى هذه الطريق ثم قال: \" وقد روي من وجه آخر ضعيف عن ابن عمر مرفوعا، وقد روي في مقابلته عن أبي هريرة في النهي عن القطع مرفوعا، وكيف يكون ذلك صحيحا ومذهب أبي هريرة جواز التفريق، ومذهب ابن عمر المتابعة؟! \".\nوأما الوجه الآخر فلعله ما عند الدارقطني أيضا عن سفيان بن بشر: حدثنا علي بن مسهر عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا نحوه. وقال: \" لم يسنده غير سفيان بن بشر \".\nقلت: وهو في عداد المجهولين فإني لم أجد له ذكرا فيما عندي من كتب الرجال، وكأنه لذلك ضعفه البيهقي كما سبق، وأشار إلى ذلك الحافظ في \" التلخيص \" حيث قال بعد أن ذكره من طريق الدارقطني: \" قال: ورواه عطاء عن عبيد بن عمير مرسلا. قلت: وإسناده ضعيف أيضا \".\nوأما قول الشوكاني في \" نيل الأوطار \" (٤ / ٩٨): \" وقد صحح الحديث ابن الجوزي وقال: ما علمنا أحدا طعن في سفيان بن بشر \"! فهو تصحيح قائم على حجة لا تساوي سماعها! فإن كل راومجهول عند المحدثين يصح أن يقال فيه: \" ما علمنا أحدا طعن فيه \"! فهل يلزم من ذلك تصحيح حديث المجهول!؟\nاللهم لا، وإنها لزلة من عالم يجب اجتنابها. وأما حديث أبي هريرة المقابل لهذا فلفظه: \" من كان عليه من رمضان شيء فليسرده ولا يقطعه \". ولكنه حسن الإسناد عندي تبعا لابن القطان وابن التركماني، ولذلك أوردته في \" الأحاديث الصحيحة \".\n<span data-type=\"title\" id=toc-703>٦٩٧ </span>- \" الإيمان بالنية واللسان، والهجرة بالنفس والمال \".\nموضوع.\nرواه عبد الخالق بن زاهر الشحامي في \" الأربعين \" (٢٦٠ / ١) عن نوح بن أبي مريم عن يحيى بن سعد عن محمد بن إبراهيم عن علقمة بن وقاص قال: سمعت عمر بن الخطاب يقول في خطبته سمعت رسول الله ﷺ يقول: فذكره. قلت: نوح بن أبي مريم معروف بالوضع، وقد سبق مرارا، والمحفوظ عن يحيى بن سعيد","vol":"2","page":137},{"text":"ما رواه عنه جماعة بإسناده الصحيح هذا مرفوعا بلفظ: \" إنما الأعمال بالنيات، وإنما لكل امريء ما نوى، فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ... \" الحديث. رواه الشيخان وغيرهما، ولذلك فقد\nأساء السيوطي بإيراده هذا الحديث الموضوع في \" الجامع \"!\n<span data-type=\"title\" id=toc-704>٦٩٨ </span>- \" إن فاتحة الكتاب وآية الكرسي والآيتين من (آل عمران): (شهد الله أنه لا إله إلا هو الملائكة وألوالعلم قائما بالقسط لا إله إلا هو العزيز الحكيم. إن الدين عند الله الإسلام) و(قل اللهم مالك الملك تؤتي الملك من تشاء وتنزع الملك ممن تشاء وتعز من تشاء وتذل من تشاء) إلى قوله: (وترزق من تشاء بغير حساب) هن مشفعات، ما بينهن وبين الله حجاب، فقلن: يا رب! تهبطنا إلى أرضك وإلى من يعصيك؟ قال الله: بي حلفت لا يقرؤهن أحد من عبادي دبر كل صلاة إلا جعلت الجنة مأو اه على ما كان فيه، وإلا أسكنته حظيرة الفردوس، وإلا قضيت له كل يوم سبعين حاجة أدناها المغفرة \".\nموضوع.\nرواه ابن حبان في \" المجروحين \" (١ / ٢١٨) وابن السني (رقم ٣٢٢) وعبد الخالق الشحامي في \" الأربعين \" (٢٦ / ٢) عن محمد بن زنبور عن الحارث بن عمير: حدثنا جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب مرفوعا.\nوقال ابن حبان: \" موضوع لا أصل له، والحارث كان ممن يروي عن الأثبات الموضوعات \". قلت: وثقه المتقدمون مثل ابن معين وغيره، لكن قال الذهبي في \" الميزان \": \" وما أراه إلا بين الضعف، فإن ابن حبان قال في \" الضعفاء \": روى عن الأثبات الأشياء الموضوعات، وقال الحاكم: روى عن حميد وجعفر الصادق أحاديث موضوعة \". زاد في \" المغني \": \" قلت: أنا أتعجب كيف خرج له النسائي \".\nثم ساق له الذهبي أحاديث هذا أحدها، ثم قال: \" قال ابن حبان: موضوع لا أصل له \". وأقره في \" الميزان \" والحافظ في \" التهذيب \" ولكنه قال:","vol":"2","page":138},{"text":"\" والذي يظهر لي أن العلة فيه ممن دون الحارث \"، ومال إليه الشيخ المعلمي ﵀ في \" التنكيل \" (٢ / ٢٢٣) . قلت: بل علته الحارث هذا، لأن مدار الحديث على محمد بن زنبور عنه، وابن زنبور لم يتهمه أحد، بخلاف الحارث فقد علمت قول ابن حبان والحاكم فيه، بل كذبه ابن خزيمة كما يأتي فهو آفة هذا الحديث، وقد أورده ابن الجوزي في \" الموضوعات \" وقال: (١ / ٢٤٥): \" تفرد به الحارث قال ابن حبان: كان يروي عن الأثبات الموضوعات، روى هذا الحديث ولا أصل له.\nوقال ابن خزيمة: الحارث كذاب، ولا أصل لهذا الحديث \". وتعقبه السيوطي في \" اللآليء \" (١ / ٢٢٩ - ٢٣٠) بأمرين: الأول: ما سبق من توثيق بعضهم للحارث، وهذا لا يجدي شيئا بعد طعن ابن حبان وغيره فيه وروايته لهذا الحديث الذي يعترف ابن حبان والذهبي بوضعه ويوافقهم الحافظ ابن حجر كما يشير إليه قوله السابق في \" التهذيب \". الثاني: بقوله: وقد ورد بهذا اللفظ من حديث أبي أيوب. ثم ساقه. وفي إسناده كذاب كما يأتي، فما فائدة الاستشهاد به؟! (فائدة هامة): قال ابن الجوزي عقب الحديث: \" قلت: كنت قد سمعت هذا الحديث في زمن الصبا فاستعملته نحوا من ثلاثين سنة لحسن ظني بالرواة، فلما علمت أنه موضوع تركته، فقال لي قائل: أليس هو استعمال خير؟ قلت: استعمال الخير ينبغي أن يكون مشروعا، فإذا علمنا أنه كذب خرج عن المشروعية \". أقول: وإذا خرج عن المشروعية فليس من الخير في شيء، فإنه لوكان خيرا لبلغه ﷺ أمته، ولوبلغه، لرواه الثقات، ولم يتفرد بروايته من يروي الطامات عن الأثبات. وإن فيما حكاه ابن الجوزي عن نفسه لعبرة بالغة، فإنها حال أكثر علماء هذا الزمان ومن قبله، من الذين يتعبدون الله بكل حديث يسمعونه من مشايخهم، دون أي تحقق منهم بصحته، وإنما هو مجرد حسن الظن بهم. فرحم الله امرأ رأى العبرة بغيره فاعتبر. وحديث أبي أيوب المشار إليه هو:\n<span data-type=\"title\" id=toc-705>٦٩٩ </span>- \" لما نزلت (الحمد لله رب العالمين)، وآية (الكرسي)، و(شهد الله)، و(قل اللهم مالك الملك) إلى (بغير حساب)، تعلقن بالعرش وقلن: أنزلتنا على قوم يعملون بمعاصيك؟ فقال: وعزتي وجلالي وارتفاع مكاني لا يتلوكن عبد دبر كل صلاة مكتوبة إلا غفرت له ما كان فيه وأسكنته جنة الفردوس، ونظرت إليه كل يوم سبعين مرة، وقضيت له سبعين حاجة، أدناها المغفرة \".","vol":"2","page":139},{"text":"موضوع.\nرواه الديلمي في \" مسند الفردوس \" من طريق محمد بن عبد الرحمن بن بحير بن ريسان: حدثنا عمرو بن الربيع بن طارق: حدثنا يحيى بن أيوب: حدثنا إسحاق بن أسيد عن يعقوب بن إبراهيم عن محمد بن ثابت بن شرحبيل عن عبد الله بن يزيد الخطمي عن أبي أيوب مرفوعا. ذكره السيوطي في \" اللآلي \" (١ / ٢٢٩ - ٢٣٠) شاهدا للحديث الذي قبله، ثم سكت عليه فأساء، لأن ابن ريسان هذا قال الذهبي: \" اتهمه ابن عدي، وقال ابن يونس: ليس بثقة، وقال أبو بكر الخطيب: كذاب \". ثم ساق له حديثين ثم قال: \" وهذان باطلان \"! وقال ابن حبان (٢ / ٢٦٠): \" كان ممن ينفرد بالمعضلات عن الثقات، ويأتي بالمناكير عن المشاهير \".\n<span data-type=\"title\" id=toc-706>٧٠٠ </span>- \" أيما ناشئ نشأ في طلب العلم والعبادة حتى يكبر وهو على ذلك أعطاه الله يوم القيامة ثواب اثنين وسبعين صديقا \".\nضعيف جدا.\nرواه تمام (٢٩ / ١١٢ / ١ رقم ٢٤٢٨) وابن عبد البر في \" جامع العلم \" (١ / ٨٢) من طريق يوسف بن عطية قال: أخبرنا مرزوق - وهو أبو عبد الله الحمصي - عن مكحول عن أبي أمامة مرفوعا. قلت: وهذا إسناد ضعيف جدا، من أجل يوسف بن عطية وهو الصفار البصري قال البخاري: \" منكر الحديث \". وقال النسائي والدولابي: \" متروك \". ومن طريقه رواه الطبراني في \" الكبير \" كما في \" المجمع \" (١ / ١٢٥) ثم قال: \" وهو متروك الحديث \".\nونقل المناوي في \" فيض القدير \" عن \" ميزان الذهبي \" أنه قال: \" هذا منكر جدا \". قلت: وهذا صواب ولكن لم أره في ترجمة يوسف بن عطية من \" الميزان \" فلينظر.","vol":"2","page":140},{"text":"<span data-type=\"title\" id=toc-707>٧٠١ </span>- \" إن الرجل إذا ولي ولاية تباعد الله ﷿ منه \".\nلا أصل له.\nذكره الغزالي في \" الإحياء \" (٢ / ١٢٩) من حديث أبي ذر مرفوعا، فقال الحافظ العراقي في \" تخريجه \": \" لم أقف له على أصل \".","vol":"2","page":140},{"text":"<span data-type=\"title\" id=toc-708>٧٠٢ </span>- \" كان نقش خاتم سليمان: لا إله إلا الله، محمد رسول الله \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (١٨٥) وابن عدي (١٩٨ / ١) وتمام الرازي (٦ / ١١١ / ١) وابن عساكر (٧ / ٢٨٨ / ١) من طريق شيخ بن أبي خالد البصري: حدثنا حماد","vol":"2","page":140},{"text":"بن سلمة عن عمرو بن دينار عن جابر مرفوعا. ساقه العقيلي في ترجمة شيخ هذا وساق له حديثين آخرين يأيتان قريبا، ثم قال: \" كلها مناكير ليس لها أصل إلا من حديث هذا الشيخ \".\nوقال ابن عدي فيها: \" بواطيل \". وقال ابن حبان (١ / ٣٦٠): \" لا يجوز الاحتجاج به بحال \". ثم ساق له ثلاثة أحاديث هذا أحدها. ثم قال: \" ثلاثتها موضوعات، لا رسول الله ﷺ قاله، ولا جابر رواه، ولا عمرو حدث به، ولا حماد بن سلمة \"، والثاني من الأحاديث الثلاثة يأتي بعد حديث.\nوقال الذهبي في ترجمته: \" شيخ مجهول دجال، قال الحاكم: روى عن حماد بن سلمة أحاديث موضوعات في الصفات وغيرها \". ثم قال الذهبي: \" فمن أباطيله عن حماد ... \" فذكر له هذا الحديث والذي بعده.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي ثم قال: (١ / ٢٠١): \" لا يصح، شيخ يروي الأباطيل، لا يحتج به \". وتعقبه السيوطي بأنه ورد من طريق آخر عن عبادة بن الصامت. قلت: وفيه متهم فلا طائل من هذا التعقب كما يأتي بعده. وروي موقوفا على ابن عباس! أخرجه السهمي في \" تاريخ جرجان \" (١٦٩)، وفيه داود بن سليمان الجرجاني وهو كذاب. وأما حديث عبادة فهو:\n<span data-type=\"title\" id=toc-709>٧٠٣ </span>- \" كان فص خاتم سليمان بن داود سماويا، فألقي إليه فأخذه فوضعه في خاتمه، وكان نقشه: أنا الله لا إله إلا أنا، محمد عبدي ورسولي \".\nموضوع.\nرواه الطبراني وعنه ابن عساكر (٧ / ٢٨٨ / ١) عن مخلد الرعيني: حدثنا حميد بن محمد الحمصي عن أرطاة بن المنذر عن خالد بن معدان عن عبادة بن الصامت مرفوعا.\nذكره السيوطي في \" اللآليء \" (١ / ١٧١) شاهدا للحديث الذي قبله فأساء، لأن الرعيني هذا قال ابن عدي: \" حدث بالأباطيل \" ثم ذكر له من أباطيله حديثين سبق أحدهما وهو \" التراب ربيع الصبيان \" رقم (٤١٠) . والآخر يأتي بعد برقم (١٢٥٢) إن شاء الله تعالى. وحميد بن محمد الحمصي لم أجده. والله أعلم.","vol":"2","page":141},{"text":"<span data-type=\"title\" id=toc-710>٧٠٤ </span>- \" أهل الجنة جرد إلا موسى بن عمران، فإن له لحية إلى سرته \".\nباطل.\nرواه العقيلي في \" الضعفاء \" (١٨٥) وابن عدي (١٩٨ / ١) والرازي في \" فوائده \" (٦ / ١١١ / ١) عن شيخ بن أبي خالد البصري: حدثنا حماد بن سلمة عن عمرو بن دينار عن جابر مرفوعا.\nوقال العقيلي: \" منكر ليس له\nأصل إلا من حديث هذا الشيخ \". وقال ابن عدي بعد أن ساق له أحاديث أخرى: \" وهذه بواطيل كلها \". قلت: وهو متهم بالوضع، وقد ذكر له الذهبي أباطيل هذا أحدها، والثاني سبق قبله بحديث. وهذا الحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي عن شيخ به. وقال (٣ / ٢٥٨): \" قال ابن حبان: موضوع، شيخ بن أبي خالد كان يروي عن الثقات المعضلات لا يحتج به بحال \". وأقره السيوطي في \" اللآلئ \" (٢ / ٤٥٦) .","vol":"2","page":142},{"text":"<span data-type=\"title\" id=toc-711>٧٠٥ </span>- \" من لزم الاستغفار جعل الله له من كل هم فرجا، ومن كل ضيق مخرجا، ورزقه من حيث لا يحتسب \".\nضعيف. رواه ابن نصر في \" قيام الليل \" (٣٨) والطبراني (٣ / ٩٢ / ١) وابن عساكر (٤ / ٢٩٦ / ١) عن الحكم بن مصعب: حدثني محمد بن علي بن عبد الله بن عباس عن أبيه عن جده مرفوعا.\nومن هذا الوجه رواه أبو داود (١٥١٨) والنسائي في \" عمل اليوم والليلة \" كما في تردمة الحكم هذا من \" التهذيب \" والحاكم (٤ / ٢٢٦) وأحمد (١ / ٢٤٨) وابن السني (٣٥٨) وأبو محمد الحسن بن محمد بن إبراهيم في \" أحاديث منتقاة \" (١٤٥ / ٢) والبيهقي (٣ / ٣٥١) .\nقلت: وسنده ضعيف، الحكم بن مصعب مجهول كما قال الحافظ في \" التقريب \".\nفقول صاحب التاج (٥ / ١٨٥): \" سنده صحيح \" غير صحيح ولعله اغتر برمز السيوطي له بالصحة في \" الجامع \"، وقول الحاكم: \" صحيح الإسناد \"! وغفل أو تغافل عن تعقب المناوي للسيوطي بنحوما ذكرنا، وعن تعقب الذهبي للحاكم بقوله:\n\" قلت الحكم: فيه جهالة \" وكذا قال في \" المهذب \" (ق ١٢٨ / ٢) أيضا.\nوأخرجه ابن ماجه (٣٨١٩) من هذا الوجه، إلا أنه لم يذكر \" عن أبيه \"","vol":"2","page":142},{"text":"<span data-type=\"title\" id=toc-712>٧٠٦ </span>- \" كان إذا سمع المؤذن قال: (حي على الفلاح) قال: اللهم اجعلنا مفلحين \".\nموضوع.\nرواه ابن السني في \" عمل اليوم والليلة \" (رقم ٩٠) عن أبي داود سليمان بن سيف: حدثنا عبد الله بن واقد عن نصر بن طريف عن عاصم بن بهدلة عن أبي صالح عن معاوية بن أبي سفيان مرفوعا.\nقلت: وهذا إسناد موضوع، آفته نصر بن طريف، قال النسائي وغيره: \" متروك الحديث \".\nوقال يحيى بن معين: \" من المعروفين بوضع الحديث \". وقال الفلاس: \" وممن أجمع عليه أهل العلم (١) أنه لا يروى عنهم قوم منهم نصر هذا \".\nوعبد الله بن واقد هو الحراني، وهو ضعيف جدا، قال البخاري: \" تركوه منكر الحديث \". وقال في موضع آخر: \" سكتوا عنه \". وقال النسائي: \" ليس بثقة \". وضعفه الجريري جدا.\nوسليمان بن سيف (وفي الأصل: يوسف خطأ) هو الحراني ثقة، فالآفة ممن فوقه. ومن عجائب السيوطي أنه أورد الحديث برواية ابن السني هذه في \" الدرر المنتثرة \" (ص ٨٦) وسكت عليه مع أنه ألفه لأجل \" بيان حال الأحاديث التي اشتهرت على ألسنة العامة ومن ضاهاهم من الفقهاء الذين لا علم لهم بالحديث \"! وأسوأ من ذلك أنه أورده في \" الجامع الصغير من حديث البشير النذير \"!\n_________\n(١) وقع في \" الميزان \" واللسان \": \" ... من أهل الكذب ... \" وهو خطأ فاحش، صححته من \" الجرح والتعديل \". اهـ.","vol":"2","page":143},{"text":"<span data-type=\"title\" id=toc-713>٧٠٧ </span>- \" كان إذا اهتم قبض على لحيته \".\nضعيف.\nرواه ابن حبان في \" الضعفاء \" (١ / ٣٤٥) وتمام الرازي في \" فوائده \" (٦ / ١١١): أخبرنا أبو عبد الله جعفر بن محمد بن جعفر بن هشام الكندي ابن بنت عديس: حدثنا أبو زيد الحوطي: حدثنا محمد بن مصعب: حدثنا\nالأوزاعي عن الزهري عن أبي سلمة عن عائشة مرفوعا. قلت: وهذا إسناد ضعيف، جعفر بن محمد هذا لم أجد له ترجمة. وأبو زيد الحوطي اسمه أحمد بن عبد الرحيم قال ابن القطان: \" لا يعرف حاله \". ومحمد بن مصعب هو القرقساني ضعيف لكثرة خطأه، وقال ابن حبان: \" يروي عن الثقات ما لا أصل له من حديث الأثبات \".","vol":"2","page":143},{"text":"قلت: لكنه عند ابن حبان من طريق أبي حريز سهل مولى المغيرة عن الزهري عن أبي سلمة عن أبي هريرة به. وقال: \" أبو حريز يروي عن الزهري العجائب \".\nوالحديث أورده السيوطي في \" الجامع \" بنحوه من رواية ابن السني وأبي نعيم في \" الطب \" عن عائشة، وأبي نعيم عن أبي هريرة \". ولم يتكلم شارحه المناوي على حديث عائشة بشيء، وقد عرفت علته، وإنما حصر كلامه في حديث أبي هريرة فقال: \" قال الزين العراقي: إسناده حسن اهـ.\nلكن أورده في \" الميزان \" و\" لسانه \" في ترجمة سهل مولى المغيرة من حديث أبي هريرة فقال: قال ابن حبان: لا يحتج به، يروي عن الزهري العجائب، ورواه البزار عن أبي هريرة قال الهيثمي: وفيه رشدين ضعفه الجمهور \".\nقلت: وهو في \" زوائد البزار \" (ص ٢٥ - ٢٦) من طريق رشدين بن سعد عن عقيل عن الزهري عن أبي سلمة عن أبي هريرة به. ورواه ابن عدي (ق ١٨٨ / ٢) عن سهل المتقدم عن ابن شهاب الزهري عن أبي سلمة عن عائشة. وقال: \" سهل عامة ما يرويه لا يتابع عليه وهو إلى الضعف أقرب منه إلى الصدق \".\nوبالجملة فالحديث ضعيف من جميع طرقه، لضعف رواته واضطرابهم في إسناده. وروى عن عائشة بلفظ: \" كان إذا اشتد غمه مسح بيده على رأسه ولحيته وتنفس صعداء، وقال حسبي الله ونعم الوكيل، فيعرف بذلك شدة غمه \".\nرواه أبو بكر الكلاباذي في \" مفاتيح المعاني \" (٢٥٨ / ٢): حدثنا أبو بكر محمد عبد الله الفقيه: حدثنا أبو بكر محمد بن إسماعيل بن علي: حدثنا أبو سفيان الغنوي: حدثنا أحمد بن الحارث: حدثتني أمي أم الأزهر عن سدرة مولاة ابن عامر قالت: سمعت عائشة تقول: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، آفته أحمد بن الحارث قال أبو حاتم: \" متروك الحديث \". وقال البخاري: \" فيه نظر \". ومن فوقه لم أجد من ذكرهما. والحديث حسن إسناده الهيثمي في \" أسمى المطالب \" (٤٦ / ١) فلعله بزعمه لطرقه! أو تقليدا منه للعراقي!\n<span data-type=\"title\" id=toc-714>٧٠٨ </span>- \" كان لا يقعد في بيت مظلم حتى يضاء له بسراج \".\nموضوع.\nابن سعد (١ / ٣٨٧) وتمام (٩ / ١٤١ / ١) من طريق يحيى بن يمان عن سفيان عن جابر عن أم محمد عن عائشة مرفوعا.","vol":"2","page":144},{"text":"قلت: وهذا موضوع، وآفته جابر، وهو ابن يزيد الجعفي، وهو كذاب كما قال أبو حنيفة وابن معين والجوزجاني وغيرهم. وأم محمد هذه لم أعرفها، ولعلها زوجة زيد بن جدعان. ويحيى بن يمان ضعيف من قبل حفظه، ولكن الحديث أورده الذهبي عن أبي محمد عن عائشة به. ثم قال: \" رواه إبراهيم بن شماس عن يحيى القطان عن سفيان عن جابر الجعفي عن أبي محمد، قال ابن حبان: وجابر قد تبرأنا من عهدته، وأبو محمد هذا لا يجوز الاحتجاج به \". قلت: فقد تابع يحيى بن يمان يحيى القطان، فالآفة من جابر أو شيخه. والحديث أورده في \" الجامع الصغير \" من رواية ابن سعد في الطبقات \" عن عائشة، وتعقبه المناوي بقول ابن حبان المذكور آنفا. وذكر أن البزار رواه أيضا. وبالجملة فالحديث موضوع بهذا الإسناد والله أعلم! ثم رأيت الحديث في \" المجمع \" (٨ / ٦٠ - ٦١) وقال: \" رواه البزار، وفيه جابر بن يزيد الجعفي وهو متروك \".\n<span data-type=\"title\" id=toc-715>٧٠٩ </span>- \" إنما حر جهنم على أمتي كحر الحمام \".\nموضوع.\nرواه الطبراني في \" المعجم الأوسط \" قال: \" حدثنا محمد بن عبد الرحمن بن ريسان: حدثنا محمد بن الواقدي: حدثنا شعيب بن طلحة بن (١) عبد الله بن عبد الرحمن بن أبي بكر الصديق: حدثني أبي، عن أبيه عن جده عن أبي بكر مرفوعا.\nنقلته من \" الميزان \"، أورده في ترجمة الواقدي. قلت: وهذا سند هالك، وفيه آفات وعلل:\n١ - طلحة بن عبد الله، مجهول الحال، قال يعقوب بن شيبة: \" لا علم لي به \"، ووثقه ابن حبان على قاعدته.\n٢ - شعيب بن طلحة، مثل أبيه، قال ابن معين: \" لا أعرفه \". وقال معن (ابن عيسى): \" لا يكاد يعرف \". وتباين فيه رأي أبي حاتم، والدارقطني فقال الأول: \" لا بأس به \"! وقال الآخر: \" متروك \".\n٣ - الواقدي وهو كذاب كما قال الإمام أحمد، وقال ابن المديني وابن راهويه وأبو حاتم والنسائي: \" يضع الحديث \".\n٤ - ابن ريسان قال الخطيب ومحمد بن مسلمة: \" كذاب \".\n_________\n(١) الأصل: حدثنا، والتصويب من \" المقاصد الحسنة \" وتراجم الرجال.","vol":"2","page":145},{"text":"(تنبيه) وما سبق من أقوال الأئمة في الواقدي، جرح مفسر لا خفاء فيه، فلا تلتفت بعد ذلك إلى محالة ابن سيد الناس في مقدمة كتابه \" عيون الأثر \" (ص ١٧ - ٢١) المدافعة عنه اعتمادا منه على توثيق من وثقه، ممن لم يتبين له حقيقة أمره، ولا إلى قول ابن الهمام معبرا عن رأي الحنفية فيه: \" والواقدي عندنا حسن الحديث \"، كما نقله الشيخ أبو غدة الكوثري (!) في تعليقه على \" قواعد في علوم الحديث \" للتهانوي (ص ٣٤٩)، بمناسبة قول التهانوي هذا في صدد رده على قول الحافظ في \" الفتح \": \" وقد تعصب مغلطاي للواقدي، فنقل كلام من قواه ووثقه، وسكت عن ذكر من وهاه واتهمه، وهم أكثر عددا وأشد إتقانا، وأقوى معرفة من الأولين ... وقد أسند البيهقي عن الشافعي أنه كذبه \".\nفرده التهانوي بقوله: \" ولم يتعصب مغلطاي للواقدي، بل استعمل الإنصاف، فإن الصحيح في الواقدي التوثيق \"! أقول: فلا تغتر بهؤلاء الذين مالوا إلى توثيقه، فإنهم خالفوا القاعدة المتفق عليها عند المحدثين أن الجرح المفسر مقدم على التعديل، ولعل الحنفية يقولون هنا كما قالوا فيما جرح به أبو حنيفة ﵀:\nإن مصدر ذلك التعصب! وبذلك طعنوا في أئمة المسلمين بغير حق، في سبيل تخليص رجل منهم مما قيل فيه بحق. فاعتبروا يا أولي الأبصار.\nوبعد كتابة ما سبق رأيت للشيخ زاهد الكوثري كلاما حسنا حول جرح الواقدي اتبع هنا سبيل أئمة الحديث وأقوالهم، فأرى أنه لا بأس من نقل كلامه ملخصا، لا احتجاجا به - فليس هو عندنا في موضع الحجة - وإنما ردا به على متعصبة الحنفية - وهو منهم - الذين لا يبالون بمخالفة أقوال أئمة الحديث ونقاده، إذا كان لهم في ذلك هوى، كما فعل التهانوي، وقلده أبو غدة الكوثري، مع أنه خلاف قول شيخه الكوثري الذي يفخر بالانتساب إليه، فقد قال في \" مقالاته \" (ص ٤١ - ٤٤) في صدد رده على من احتج بحديث الواقدي المتقدم برقم (١٤): \" انفرد بروايته من كذبه جمهرة أئمة النقد بخط عريض، فقال النسائي في \" الضعفاء \":\nالكذابون المعروفون بالكذب على رسول الله ﷺ أربعة: الواقدي بالمدينة.\nوقال البخاري: قال أحمد: الواقدي كذاب. وقال ابن معين: ضعيف ليس بثقة. وقال أبو داود: لا أشك أنه كان يفتعل الحديث. وقال أبو حاتم: كان يضع. كما في \" تهذيب التهذيب \" وغيره. وجرح هؤلاء مفسر لا يحتمل أن يحمل التكذيب في كلامهم على ما يحتمل الوهم كما ترى، وإنما مدار الحكم على الخبر بالوضع أو الضعف الشديد من حيث الصناعة الحديثية هو انفراد الكذاب أو المتهم بالكذب أو الفاحش الخطأ، لا النظر إلى ما في نفس الأمر، لأنه غيب. فالعمدة في هذا الباب هي علم أحوال الرواة، واحتمال أن يصدق الكذاب في هذه الرواية مثلا احتمال لم ينشأ من دليل فيكون وهما منبوذا \".","vol":"2","page":146},{"text":"ومن الغرائب أن يغتر بتوثيق الواقدي بعض متعصبة الشافعية، ما سبب ذلك إلا غلبة الأهواء، والجهل بهذا العلم على كثير من الكتاب كالدكتور البوطي الذي اعتمد على روايات الواقدي وصححها في كتابه \" فقه السيرة\n\"، كما تراه مفصلا في ردي عليه في رسالة مطبوعة، فليراجعها من شاء.\nوقد قصر الكلام على الحديث بعض الأئمة! فأعله الهيثمي في \" المجمع \" (١٠ / ٣٦٠) بالواقدي فقط، فقال: \" وهو ضعيف جدا \". ونقله عنه المناوي في \" الفيض \" بإسقاط لفظ \" جدا \"! وأغرب منه قول الحافظ السخاوي في \" المقاصد \" (٢٠٦):\n\" ورجاله موثقون، إلا أنه نقل عن الدارقطني في شعيب أنه متروك، والأكثر على قبوله \". قلت: وهذا قصور فاحش من مثل هذا الحافظ، فكيف يصح إعلال الحديث برجل مختلف فيه ولم يتهم، وفي الطريق إليه كذابان؟! وممن قصر فيه أيضا الشيخ العجلوني في \" كشف الخفاء \" (١ / ٢١٣)، فإنه نقل كلام السخاوي باختصار، وأقره! ولا عجب في ذلك فهو في الحديث ناقل مقلد، وليس بالعالم المجتهد.\nأقول: وحري بمثل هذا الحديث الباطل أن لا يرويه إلا مثل هذين الكذابين، فإنه حديث خطير يقضي على باب كبير من أبواب التربية والإصلاح في الشرع، ألا وهو باب الوعيد وما فيه من الآيات والأحاديث في إيعاد العصاة من هذه الأمة بالنار الموقدة (التي تطلع على الأفئدة)، والأحاديث الصحيحة في بيان هذا كثيرة جدا أذكر بعض ما يحضرني الآن منها على سبيل المثال:\n١ - \" ثلاث لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم: المسبل إزاره والمنان الذي لا يعطي شيئا إلا منة، والمنفق سلعته بالحلف الكاذب \". رواه مسلم عن أبي ذر وهو مخرج في \" إرواء الغليل \" (٨٩٢) و\" تخريج الحلال \" (١٧٠) .\n٢ - \" ثلاثة لا يكلمهم الله يوم القيامة ولا يزكيهم ولا ينظر إليهم ولهم عذاب أليم: شيخ زان، وملك كذاب وعائل مستكبر \". رواه مسلم عن أبي هريرة.\n٣ - قوله ﷺ في حديث الشفاعة: \" حتى إذا فرغ الله من القضاء بين عباده وأراد أن يخرج من النار من أراد أن يخرج ممن كان يشهد أن لا إله إلا الله أمر الله الملائكة أن يخرجوهم، فيعرفونهم بعلامة آثار السجود، وحرم الله على النار أن تأكل من ابن آدم أثر السجود، فيخرجونهم قد امتحشوا \" (١) رواه الشيخان عن أبي هريرة. وفي حديث أبي سعيد: فيخرجون خلقا كثيرا قد أخذت النار إلى نصف ساقيه، وإلى ركبتيه و... \". رواه مسلم.\n_________\n(١) أي احترقوا، والمحش احتراق الجلد وظهور العظم. كذا في \" الفتح \". اهـ.","vol":"2","page":147},{"text":"فهذه الأحاديث وغيرها صريحة في بطلان هذا الحديث، إذ كيف يكون العذاب أليما وهو كحر الحمام؟! بل كيف يكون كذلك وقد أحرقتهم النار، وأكلت لحمهم، حتى ظهر عظمهم؟! وبالجملة فأثر هذا الحديث سيء جدا لا يخفى على المتأمل فإنه يشجع الناس على استباحة المحرمات، بعلة أن ليس هناك عقاب إلا كحر الحمام!\n<span data-type=\"title\" id=toc-716>٧١٠ </span>- \" كان يستعط بدهن الجلجان إذا وجع رأسه. يعني دهن السمسم \".\nلا يصح.\nرواه المخلص (٢٠٣ / ٢) عن عثمان بن عبد الرحمن عن أبي جعفر عن أبيه عن علي مرفوعا. قلت: وعثمان هذا هو الوقاصي وهو كذاب كما مضى مرارا. والحديث ذكره السيوطي في \" الجامع \" بنحوه من رواية ابن سعد عن أبي جعفر مرسلا. ولم يتكلم عليه المناوي بشيء فإن كان في طريقه الوقاصي هذا فالحديث موضوع، وإلا فينظر فيه. ثم رأيت ابن سعد أخرجه في \" الطبقات \": (١ / ٤٤٨) من طريق إسرائيل عن جابر عن أبي جعفر به نحوه وزاد: \" ويغسل رأسه بالسدر \". قلت: وجابر هو ابن يزيد الجعفي، وهو متهم كما تقدم (٧٠٨) .","vol":"2","page":148},{"text":"<span data-type=\"title\" id=toc-717>٧١١ </span>- \" إذا سمعتم النداء فقوموا، فإنها عزمة من الله \".\nموضوع.\nرواه أبو نعيم (٢ / ١٧٤) عن أحمد بن يعقوب قال: حدثنا الوليد بن سلمة عن يونس بن يزيد عن ابن شهاب الزهري عن سعيد (الأصل أحمد وهو خطأ) ابن المسيب عن عثمان بن عفان مرفوعا. قلت: وهذا إسناد موضوع آفته الوليد بن سلمة وهو الطبراني قال دحيم وغيره: \" كذاب \". وقال ابن حبان: \" يضع الحديث على الثقات \". وأحمد بن يعقوب قال المناوي: \" هو الترمذي، قال الدارقطني: لا أعرفه ويشبه أن يكون ضعيفا \".","vol":"2","page":148},{"text":"<span data-type=\"title\" id=toc-718>٧١٢ </span>- \" نعم الرجل الفقيه، إن احيتج إليه انتفع به، وإن استغني عنه أغنى نفسه \".\nموضوع.\nرواه ابن عساكر (١٣ / ١٧٣ / ١) عن عباد بن يعقوب الرواجني: أنبأنا عيسى بن عبد الله بن محمد بن عمر بن علي: حدثني أبي عن أبيه عن جده عن\nعلي رفعه.","vol":"2","page":148},{"text":"قلت: وهذا موضوع آفته عيسى بن عبد الله هذا العلوي، قال الدارقطني: \" متروك الحديث \"، وقال ابن حبان (٢ / ١١٩): \" يروي عن آبائه أشياء موضوعة \". وساق له الذهبي أحاديث ظاهر عليها الوضع، وقال في أحدها:\n\" هذا لعله موضوع \". ومن تلك الأحاديث: \" كان يعجبه النظر إلى الحمام الأحمر والأترج \". وسيأتي برقم (١٣٩٣) . وقد تساهل في عيسى هذا أبو حاتم الرازي - على خلاف عادته، فقال ابنه في \" الجرح والتعديل \" (٣ / ١ / ٢٨٠) عنه: \" لم يكن بقوي الحديث \".\n<span data-type=\"title\" id=toc-719>٧١٣ </span>- \" كان إذا أخذ من شعره أو قلم أظفاره، أو احتجم بعث به إلى البقيع فدفن \".\nباطل.\nقال ابن أبي حاتم (٢ / ٣٣٧): \" سئل أبو زرعة عن حديث رواه يعقوب بن محمد الزهري عن هشام بن عروة عن أبيه عن عائشة قالت: فذكره. قال أبو زرعة: \" حديث باطل ليس له عندي أصل وكان حدثهم قديما في كتاب \" الآداب \" فأبى أن يقرأه، وقال: اضربوا عليه، ويعقوب بن محمد هذا واهي الحديث \". وقال الحافظ في \" التقريب \": \" صدوق كثير الوهم والرواية عن الضعفاء \".\nقلت: ولعل الآفة من بعض الضعفاء الذين تلقى هذا الحديث عنه فإنه لم يسمع من هشام بن عروة بل لم يلحقه كما جزم بذلك الذهبي في حديث آخر له موضوع تقدم برقم (١٠٤) فراجعه.","vol":"2","page":149},{"text":"<span data-type=\"title\" id=toc-720>٧١٤ </span>- \" النساء على ثلاثة أصناف، صنف كالوعاء تحمل وتضع، وصنف كالعر - وهو الجرب -، وصنف ودود ولود، تعين زوجها على إيمانه، فهي خير له من الكنز \".\nمنكر.\nرواه تمام في \" الفوائد \" (٢٠٦ / ٢) عن عبد الله بن دينار عن عطاء بن أبي رباح عن جابر مرفوعا، وقال: \" عبد الله بن دينار هو الحمصي \".\nقلت: وهو ضعيف كما جزم به الحافظ في \" التقريب \" تبعا لغير واحد من الأئمة، ومنهم أبو حاتم، فقد قال ابنه في \" العلل \" (٢ / ٣١٠) بعد أن ساق الحديث:","vol":"2","page":149},{"text":"\" وقال أبي، هذا حديث منكر، عبد الله بن دينار منكر الحديث \". بل قال الدارقطني \" ضعيف لا يعتبر به \".\n<span data-type=\"title\" id=toc-721>٧١٥ </span>- \" نعم الفارس عويمر، غير أنه - يعني - غير ثقيل \".\nضعيف.\nأورده الحاكم (٣ / ٣٣٧) معلقا، فقال: \" وقيل: إن رسول الله ﷺ نظر إلى أبي الدرداء والناس منهزمون كل وجه يوم أحد، فقال: ... \" فذكره. وكذلك علقه ابن سعد في \" الطبقات \" (٧ / ٣٩٢) فقال: \" قال محمد بن عمر: وروى بعضهم أن أبا الدرداء شهد أحدا، وأن رسول الله ﷺ نظر إليه ... \". وقد روي مرسلا، فقال الحافظ في ترجمة عويمر من \" الإصابة \" (٥ / ٤٦): \" قال صفوان بن عمرو عن شريح بن عبيد: قال رسول الله ﷺ يوم أحد: \" نعم الفارس عويمر، وقال: هو حكيم أمتي \".","vol":"2","page":150},{"text":"<span data-type=\"title\" id=toc-722>٧١٦ </span>- \" من لبس نعلا صفراء لم يزل في سرور ما دام لابسها، وذلك قول الله ﷿ (صفراء فاقع لونها تسر الناظرين) \".\nموضوع.\nذكره ابن أبي حاتم في \" العلل \" (٢ / ٣١٩) فقال: رواه سهل بن عثمان العسكري عن ابن العذراء عن ابن جريج عن عطاء عن ابن عباس فذكره موقوفا عليه وقال: \" قال أبي هذا حديث كذب موضوع \". قلت: وأقره الحافظ ابن حجر في \" تخريج أحاديث الكشاف \" (ص ٧ رقم ٥٢) .\nوقال السيوطي في \" الدر \" (١ / ٧٨): \" أخرجه ابن أبي حاتم والطبراني والخطيب والديلمي عن ابن عباس قال: ... \". فذكره موقوفا أيضا. قلت: والآفة من ابن العذراء هذا، فقد أورده الذهبي في \" فصل من عرف بأبيه \" وقال: \" عن ابن جريج، له حديث في\nالنعل الأصفر، لا شيء \". وكذا في \" اللسان \".\nومن تساهلات ابن كثير ﵀ في \" تفسيره \" أنه أورده جازما بقوله (١ / ١١٠): \" وقال ابن جريج ... \"! وهذا مما لا يليق به، ما دام أن السند إلى ابن جريج غير ثابت لجهالة ابن العذراء هذا، واتهام الإمام أبي حاتم إياه بهذا الحديث، بل كان من الواجب على ابن كثير أن ينقل كلام الإمام كما فعل الحافظ ابن حجر رحمه الله تعالى، لكن الظاهر أنه لم يستحضره عند كتابته، والله أعلم.","vol":"2","page":150},{"text":"والحديث أورده الزمخشري في \" تفسيره \" بلفظ: \" من لبس نعلا صفراء قل همه \". فقال ابن حجر في تخريجه: \" موقوف لم أجده \".\n<span data-type=\"title\" id=toc-723>٧١٧ </span>- \" من أشرك بالله فليس بمحصن \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (٣٥٠) والبيهقي (٨ / ٢١٦) من طريق إسحاق بن إبراهيم الحنظلي: أنبأ عبد العزيز بن محمد عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا به، وقال الدارقطني: \" لم يرفعه غير إسحاق، ويقال: إنه رجع عنه، والصواب موقوف \".\nقلت: الرفع ليس من إسحاق، بل هو تلقاه مرفوعا تارة، وموقوفا تارة أخرى، فروى كما سمع، فقد ساقه الزيلعي في \" نصب الراية \" (٣ / ٣٢٧) ناقلا إياه من \" مسنده \" أعني مسند إسحاق بن راهويه وهو ابن إبراهيم الحنظلي وقال عقبه: \" قال إسحاق: رفعه مرة، فقال: عن رسول الله ﷺ، ووقفه مرة \".\nوقال الزيلعي عقبه وبعد أن نقل كلام الدارقطني المتقدم: \" وهذا لفظ إسحاق بن راهويه في \" مسنده \" كما تراه وليس فيه رجوع، وإنما أحال التردد على الراوي في رفعه ووقفه \".\nقلت: وأنا أرى أن التردد المذكور إنما هو من شيخ إسحاق وهو عبد العزيز بن محمد الدراوردي، فإنه وإن كان ثقة ومن رجال مسلم، ففي حفظه شيء أشار إليه الحافظ بقوله فيه في \" التقريب \": \" صدوق كان يحدث من كتب غيره فيخطئ، قال النسائي: حديثه عن عبيد الله العمري منكر \".\nقلت: وهذا من روايته عن عبيد الله كما ترى فهو منكر مرفوعا، والمحفوظ موقوف على ابن عمر، كذلك رواه جمع من الثقات عن نافع. فأخرجه الدارقطني والبيهقي من طريق موسى بن عقبة، والبيهقي من طريق جويرية كلاهما عن نافع عن ابن عمر موقوفا.\nوقال البيهقي: \" هكذا رواه أصحاب نافع عن نافع \".\nوأما ما رواه الدارقطني والبيهقي من طريق أحمد بن أبي نافع: أخبرنا عفيف بن سالم: أخبرنا سفيان الثوري عن موسى بن عقبة به عن ابن عمر مرفوعا فهو وهم، قال الدارقطني: \" وهم عفيف في رفعه والصواب موقوف من قول ابن عمر \".","vol":"2","page":151},{"text":"قلت: عفيف ثقة عند ابن معين وغيره، وإنما الوهم عندي من أحمد بن أبي نافع، فإنه لم تثبت عدالته، وبه أعله ابن عدي فقال: عن أبي يعلى الموصلي: \" لم يكن موضعا للحديث \". وذكر له أحاديث أنكرت عليه منها هذا\nفقال: \" هو منكر من حديث الثوري \". قلت: وجدت له طريقا أخرى. رواه ابن عساكر (١٣ / ٣٩٤ / ١) عن الهيثم بن حميد: أخبرنا العلاء بن الحارث:\nأخبرنا عبد الله بن دينار: أخبرني نافع عن عبد الله بن عمر مرفوعا. قلت: وهذا إسناد ضعيف، العلاء بن الحارث كان اختلط. وشيخه عبد الله بن دينار إن كان هو الحمصي المتقدم في الحديث (٧١٤) فهو ضعيف، وإن كان المدني فهو ثقة، والأول أقرب لأن العلاء دمشقي، والله أعلم.\n<span data-type=\"title\" id=toc-724>٧١٨ </span>- \" من اعتم فله بكل كورة حسنة، فإذا حط فله بكل حطة حطة خطيئة \".\nموضوع.\nذكره الهيتمي في \" أحكام اللباس \" (٩ / ٢) في جملة أحاديث أوردها في فضل العمامة لم يخرجها ولكنه عقبه بقوله: \" ولولا شدة ضعف هذا الحديث لكان حجة في تكبير العمائم \".\nقلت: وهذا الحديث وأمثاله من أسباب انتشار البدع في الناس، لأن أكثرهم حتى من المتفقهة لا تمييز عندهم بين الصحيح والضعيف من الحديث، وقد يكون موضوعا، ولا علم عنده بذلك فيعمل به وتمر الأعوام وهو على ذلك فإذا نبه على ضعفه بادرك بقوله: لا بأس، يعمل بالحديث الضعيف في فضائل الأعمال! وهو جاهل بأن الحديث موضوع أو شديد الضعف كهذا، ومثله لا يجوز العمل به اتفاقا، وإني لأذكر شيخا كان يؤم الناس في بعض مساجد حلب، على رأسه عمامة ضخمة تكاد لضخامتها تملأ فراغ المحراب الذي كان يصلي فيه! فإلى الله المشتكى مما أصاب المسلمين من الانحراف عن دينهم بسبب الأحاديث الضعيفة والقواعد المزعومة؟","vol":"2","page":152},{"text":"<span data-type=\"title\" id=toc-725>٧١٩ </span>- \" مكارم الأخلاق عشرة تكون في الرجل ولا تكون في ابنه، وتكون في الابن ولا تكون في أبيه، وتكون في العبد ولا تكون في سيده، فقسمها الله ﷿ لمن أراد السعادة: صدق الحديث، وصدق البأس، وحفظ اللسان، وإعطاء السائل، والمكافأة بالصنائع، وأداء الأمانة، وصلة الرحم، والتذمم للجار، والتذمم للصاحب، وإقراء الضيف، ورأسهن الحياء \".","vol":"2","page":152},{"text":"ضعيف جدا.\nتمام في \" فوائده \" (١٥ / ١٠٢ / ١) من طريق الوليد بن الوليد قال: حدثني ثابت بن يزيد عن الأوزاعي عن الزهري عن عروة عن عائشة مرفوعا.\nوهذا إسناد ضعيف جدا، الوليد هذا هو الدمشقي، قال الذهبي: \" منكر الحديث وقواه أبو حاتم، وقال غيره: متروك، ووهاه العقيلي وابن حبان، وله حديث موضوع \".\nقلت وكأنه يعني هذا الحديث فقد قال الحافظ في ترجمة الوليد هذا من \" اللسان \" بعد أن ذكر أن ابن حبان أورده في \" الضعفاء \": \" وأورد له عن الأوزاعي عن الزهري عن عروة عن عائشة خبرا قال فيه: لا أصل له من كلام النبي ﷺ \". والظاهر أنه يعني هذا. ثم تأكدت من هذا الذي استظهرته، فقد رأيت ابن حبان قد ساق الحديث في ترجمة الوليد من كتابه \" الضعفاء والمجروحين \"، قال في الحديث ما سبق نقله عن الحافظ، وقال في الوليد: \" يروي عن ابن ثوبان وثابت بن يزيد العجائب \".\nثم إن الظاهر أيضا من كلامهم أن الوليد كان يرويه تارة عن الأوزاعي مباشرة وتارة يدخل بين نفسه وبين الأوزاعي ثابت بن يزيد، فقد قال الذهبي في ترجمة \" ثابت \" هذا بعد أن ساق الحديث: \" رواه الحاكم والبيهقي في \" الشعب \" وقال الحاكم: \" ثابت بن يزيد الذي أدخله الوليد بينه وبين الأوزاعي مجهول وينبغي أن يكون الحمل عليه \".\nوقال البيهقي: وروي من وجه آخر عن عائشة موقوفا وهو أشبه \". وصرح المناوي بشدة ضعف المرفوع، ونقل عن ابن الجوزي أنه قال: \" لا يصح، ولعله من كلام بعض السلف، وثابت بن يزيد ضعفه يحيى \".\n<span data-type=\"title\" id=toc-726>٧٢٠ </span>- \" لا يدخل ملكوت السماوات من ملأ بطنه \"\nلا أصل له.\nوإن أورده الغزالي في \" الإحياء \" حديثا مرفوعا إلى النبي ﷺ! فقد قال الحافظ العراقي في \" تخريجه \" (٣ / ٦٩): \" لم أجده \". وكذا قال السبكي في \" الطبقات \" (٤ / ١٦٢) .\nثم وجدت له طريقا موقوفا،\nفقال ابن وهب في \" الجامع \" (ص ٧٧): حدثنا ابن أنعم أن عائشة زوج النبي ﷺ تقول: فذكره موقوفا عليها.","vol":"2","page":153},{"text":"وهذا إسناد معضل، وقد وصل، فقال الخرائطي في \" مكارم الأخلاق \" (ص ٤١، ٤٥، ٥٣): حدثنا أحمد بن يحيى بن مالك السوسي: حدثنا أبو بدر شجاع بن الوليد: حدثنا عبد الرحمن بن زياد بن أنعم: حدثنا زياد بن أبي منصور عن عائشة به. قلت: وهذا سند ضعيف، زياد هذا لم أجد له ترجمة. وابن أنعم ضعيف. والسوسي مترجم في \" تاريخ بغداد \" (٥ / ٢٠٢) .\n<span data-type=\"title\" id=toc-727>٧٢١ </span>- \" لا تميتوا القلوب بكثرة الطعام والشراب، فإن القلب كالزرع يموت إذا كثر عليه الماء \".\nلا أصل له.\nوإن جزم الغزالي بعزوه إلى النبي ﷺ! فقد قال مخرجه العراقي (٣ / ٧٠) \" لم أقف له على أصل \".","vol":"2","page":154},{"text":"<span data-type=\"title\" id=toc-728>٧٢٢ </span>- \" الليل والنهار مطيتان، فاركبوهما بلاغا إلى الآخرة، وإياك والتسويف بالتوبة، وإياك والغرة بحلم الله \".\nضعيف جدا.\nرواه أبو الطيب محمد بن حميد الحوراني في \" جزئه \" (ورقة ٧٠ وجه ١ - من مجموع ظاهرية دمشق رقم ٨٧) من طريق عمرو بن بكر عن سفيان الثوري عن أبيه عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا سند ضعيف جدا من أجل عمرو هذا، قال الذهبي: \" واه، قال ابن عدي: له أحاديث مناكير عن الثقات: ابن جريج وغيره، وقال ابن حبان: يروي عن الثقات الطامات \". ثم قال الذهبي في ترجمته: \" أحاديثه شبه موضوعة \". وقال الحافظ في \" التقريب \": \" متروك \".\nوالحديث أورده السيوطي في \" الجامع الصغير \" بالشطر الأول فقط وقال: \" رواه ابن عدي وابن عساكر عن ابن عباس \". وتعقبه المناوي بقوله: \" قضية كلام المصنف أن ابن عدي خرجه وأقره، والأمر بخلافه، فإنه أورده في ترجمة عبد الله بن محمد بن المغيرة وقال: عامة ما يرويه لا يتابع عليه. وفي \" الميزان \" قال أبو حاتم: غير قوي، وقال ابن يونس: منكر الحديث، ثم ساق له هذا الخبر \". قلت: ومن طريقه رواه تمام (٢٥٠ / ٢) .","vol":"2","page":154},{"text":"<span data-type=\"title\" id=toc-729>٧٢٣ </span>- \" ما زنى عبد قط فأدمن على الزنا إلا ابتلي في أهل بيته \".\nموضوع.\nرواه ابن عدي (١٥ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٧٨) عن","vol":"2","page":154},{"text":"إسحاق بن نجيح عن ابن جريج عن عطاء عن ابن عباس مرفوعا، وقال ابن عدي: \" وإسحاق بن نجيح بين الأمر في الضعفاء، وهو ممن يضع الحديث \".\nوأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٤٩ رقم ٧٢٨) وقال: \" إنه من أباطيل إسحاق بن نجيح \". ومما يؤيد بطلان هذا الحديث أنه يؤكد وقوع الزنى في أهل الزاني، وهذا باطل يتنافى مع الأصل المقرر في القرآن (وأن ليس للإنسان إلا ما سعى) . نعم إن كان الرجل يجهر بالزنا ويفعله في بيته فربما سرى ذلك إلى أهله والعياذ بالله تعالى ولكن ليس ذلك بحتم كما أفاده هذا الحديث، فهو باطل. ومثله: \" من زنى زني به ولوبحيطان داره \".\n<span data-type=\"title\" id=toc-730>٧٢٤ </span>- \" من زنى زني به ولوبحيطان داره \".\nموضوع.\nرواه ابن النجار بسنده عن القاسم بن إبراهيم الملطي: أنبأنا المبارك بن عبد الله المختط: حدثنا مالك عن الزهري عن أنس مرفوعا.\nقال ابن النجار: \" فيه من لا يوثق به \". قلت: وهو القاسم الملطي كذاب. كذا في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ١٣٤) و\" تنزيه الشريعة \" لابن عراق (٣١٦ / ١) .\nقلت: ومع ذلك فقد أورده السيوطي في \" الجامع الصغير \" من رواية ابن النجار هذا!! وخفي أمره على المناوي فلم يتعقبه بشيء! .","vol":"2","page":155},{"text":"<span data-type=\"title\" id=toc-731>٧٢٥ </span>- \" اشتروا الرقيق وشاركوهم في أرزاقهم يعني كسبهم، وإياكم والزنج، فإنهم قصيرة أعمارهم، قليلة أرزاقهم \".\nموضوع.\nرواه الطبراني (٣ / ٩٣ / ١) وفي \" الأوسط \" (١ / ١٥٥ / ١): حدثنا أحمد بن داود المكي: أخبرنا حفص بن عمر المازني: أخبرنا حجاج بن حرب الشقري: أخبرنا سليمان بن علي بن عبد الله بن عباس عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد واه مظلم لا تعرف عدالة واحد منهم غير علي بن عبد الله فإنه ثقة، وأما ابنه سليمان فهو كما قال ابن القطان: \" هو مع شرفه في قومه لا يعرف حاله في الحديث \". ومن دونه فلم أجد لهم ترجمة، غير حفص بن عمر المازني فقال الحافظ في \" اللسان \": \" لا يعرف \".\nوقد روي من غير طريقة، أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٥٨) من طريقين عن عبد العزيز بن عبد الواحد: حدثنا عبد الله بن حرب الليثي: حدثنا جعفر بن سليمان بن علي عن أبيه به.","vol":"2","page":155},{"text":"وهذا سند مظلم أيضا فإن من دون سليمان ثلاثتهم لم أجد من ترجمهم، غير أن جعفر بن سليمان أورده الحافظ في الرواة عن أبيه سليمان من \" التهذيب \".\nهذا حال إسناد الحديث، وأما متنه فإني أرى عليه لوائح الوضع ظاهرة، فإن قصر الأعمار وقلة الأرزاق لا علاقة لها بالأمم، بل بالأفراد، فمن أخذ منهم بأسباب طول العمر وكثرة الرزق التي جعلها الله ﵎ أسبابا طال عمره وكثرة رزقه، والعكس بالعكس، وسواء كانت هذه الأسباب طبيعية أو شرعية، أما الطبيعية فهي معروفة، وأما الشرعية فمثل قوله ﷺ: \" من أحب أن ينسأ له في أجله، ويوسع له في رزقه، فليصل رحمه \". رواه البخاري. وقوله: \" حسن الخلق وحسن الجوار يعمران الديار ويطيلان الأعمار \".\nرواه أحمد وغيره وهو مخرج في \" الصحيحة \" (٥١٩) .\nوالله ﵎ سهل لكل أمة لأخذ بأسباب الحياة من الرزق وطول العمر وغير ذلك ولم يخصها بقوم دون قوم ولذلك نجد كثيرا من الأمم التي كانت متأخرة في مضمار الرقي أصبحت في مقدمة الأمم رقيا وثروة كاليابان، وغيرها، فليس من المعقول أن يحكم الشارع الحكيم على أمة كالزنج بالفقر ويطبعهم بطابع قصر العمر، مع أنهم بشر مثلنا وهو يقول: (إن أكرمكم عند الله أتقاكم) . وقصر العمر وقلة الرزق ليسا من التقوى في شيء كما يشير إلى ذلك الحديثان المذكوران، بل إنهما ليصرحان أن خلافهما وهما الغني وطول العمر من ثمار التقوى، فإذن أي أمة أخذت بأسباب طول العمر وسعة الرزق لاسيما إذا كانت من النوع الشرعي فلا شك أن الله ﵎ يبارك لها في عمرها ورزقها، لا فرق في ذلك بين أمة وأمة، للآية السابقة: (يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم) .\nوخلاصة القول: إن هذا الحديث موضوع متنا لعدم اتفاقه مع القواعد الشرعية العادلة التي لا تفرق بين أمة وأمة أو قوم وقوم. ولذلك ما كنت أو د للسيوطي أن يورده في \" الجامع الصغير \" وإن كان ليس في إسناده من هو معروف بالكذب أو الوضع، ما دام أن الحديث يحمل في طياته ما يشهد أنه موضوع، وفي كلام ابن القيم الآتي (ص ١٥٨ - ١٦٠) ما يشهد لذلك والله أعلم.\n<span data-type=\"title\" id=toc-732>٧٢٦ </span>- \" إن اللوح المحفوظ الذي ذكر الله: (بل هو قرآن مجيد في لوح محفوظ) في جبهة إسرائيل \".\nضعيف.\nأخرجه الطبري في \" التفسير \" (٣٠ / ٩٠) عن قرة بن سليمان قال: حدثنا حرب بن سريج قال: حدثنا عبد العزيز بن صهيب عن أنس بن مالك قال: فذكره موقوفا عليه، وكذلك أورده ابن أبي حاتم في \" العلل \" (٢ / ٦٧) وقال: \" قال أبي: هذا حديث منكر، وقرة مجهول ضعيف الحديث \". وقال في \" الجرح والتعديل \" (٣ / ٢ / ١٣١): \" قرة بن سليمان الجهضمي الأزدي جليس حماد بن زيد، روى عن هشام بن حسان","vol":"2","page":156},{"text":"ومعاوية بن صالح، روى عنه أبو الوليد الطيالسي وعمرو بن علي، سألت أبي عنه؟ فقال: ضعيف الحديث \". وحرب بن سريج قال الحافظ: \" صدوق يخطئ \". والحديث أورده ابن كثير في \" تفسيره \" (٩ / ١٧٠ - منار)\nساكتا عليه وأتبعه برواية ابن أبي حاتم - يعني في \" التفسير \" - بسنده عن أبي صالح: حدثنا معاوية بن صالح أن أبا الأعيس - هو عبد الرحمن بن سلمان - قال: \" ما من شيء قضى الله، القرآن فما قبله وما بعده لا وهو في اللوح المحفوظ،\nواللوح المحفوظ بين عيني إسرافيل، لا يؤذن له بالنظر فيه \". قلت: وهذا مع كونه مقطوعا موقوفا على أبي الأعيس، ففي السند إليه أبو صالح وهو عبد الله بن صالح كاتب الليث، وفيه ضعف من قبل حفظه، على أن أبا الأعيس نفسه لم يوثقه غير ابن حبان، أورده في \" ثقات التابعين \" وقال: \" يروي عن رجل من أصحاب\nالنبي ﷺ \". قلت: والظاهر من ترجمة \" التهذيب \" له أنه من أتباع التابعين. والله أعلم. وقد ساق له الدولابي في \" الكنى \" (١ / ١١٨) آثار أخرى، ولم يذكر له حديثا مرفوعا.\n<span data-type=\"title\" id=toc-733>٧٢٧ </span>- \" دعوني من السودان، إنما الأسود لبطنه وفرجه \".\nموضوع.\nأخرجه الطبراني في \" الكبير \" (٣ / ١٢٢ / ٢) والخطيب (١٤ / ١٠٨) من طريق عبد الله بن رجاء: أخبرني يحيى بن سليمان المديني عن عطاء بن أبي رباح عن ابن عباس قال: ذكر السودان عند رسول الله ﷺ فقال: فذكره. قلت: وهذا سند ضعيف، عبد الله بن رجاء هو الغداني. قال الحافظ:\n\" يهم قليلا \"، فليس هو علة الحديث وإنما شيخه يحيى هذا، قال الحافظ: \" لين الحديث \". وبه أعل ابن الجوزي الحديث فأورده في \" الموضوعات \" وقال: (٢ / ٢٣٣): \" لا يصح، ويحيى قال البخاري: منكر الحديث \". وهو قد تبع البخاري في هذا التجريح، ومن المعلوم أن البخاري لا يقول في الراوي \" منكر الحديث \" إلا إذا كان متهما عنده. ولهذا فإن تعقب السيوطي في \" اللآلي \" على ابن الجوزي بأن يحيى هذا روى له أبو داود والترمذي والنسائي، وقال أبو حاتم: يكتب حديثه وليس بالقوي، وذكره ابن حبان في \" الثقات \" - لا يساوي شيئا،\nفإن توثيق ابن حبان في مثل هذا المقام مما لا يعتد به العلماء الأعلام، لاسيما مع تضعيف الأئمة الآخرين لهذا الراوي.","vol":"2","page":157},{"text":"وجملة القول أن هذا الإسناد ضعيف لا تقوم به حجة، وأما المتن فلا أشك في وضعه، ولنعم ما صنع ابن الجوزي في إيراده إياه في \" الموضوعات \"، وتعقب السيوطي إياه إنما هو جمود منه على السند دون أن ينعم النظر في المتن وما يحمله من معنى تتنزه الشريعة عنه، إذ كيف يعقل أن تذم هذه الشريعة العادلة أمة السودان بحذافيرها وفيهم الأتقياء الصالحون العفيفون كما في سائر الأمم، وليت شعري ما يكون موقف من كان غير مسلم من السودان إذا بلغه هذا الذم العام لبني جنسه من شريعة الإسلام؟! فلا جرم أن ابن القيم قال كما يأتي بعد حديث:\n\" أحاديث ذم الحبشة والسودان كلها كذب \".\nوأقره الشيخ ملا علي القاري في \" موضوعاته \" (ص ١١٩)، بل إن ابن القيم ﵀ قال في صدد التنبيه على أمور كلية يعرف بها كون الحديث موضوعا، قال (صفحة ٤٨ - ٤٩): \" ومنها ركاكة ألفاظ الحديث وسماجتها بحيث يمجها السمع ويسمج معناها الفطن \".\nثم ساق أحاديث عدة هذا آخرها. وللحديث طريق آخر عن ابن عباس وهو:","vol":"2","page":158},{"text":"<span data-type=\"title\" id=toc-735>٧٢٨ </span>- \" لا خير في الحبش، إذا جاعوا سرقوا، وإذا شبعوا زنوا، وإن فيهم لخلتين حسنتين: إطعام الطعام، وبأس عند البأس \".\nموضوع.\nرواه الطبراني (٣ / ١٥٢ / ١) عن محمد بن عمرو بن العباس الباهلي: أخبرنا سفيان بن عيينة عن عمرو بن دينار عن عوسجة عن ابن عباس قال: قيل: يا رسول الله ما يمنع حبش بن المغيرة أن يأتوك إلا أنهم يخشون أن تردهم قال: فذكره.\nقلت: وهذا سند ضعيف رجاله كلهم ثقات غير عوسجة وهو المكي مولى ابن عباس ليس بالمشهور كما في \" التقريب \"، ومن طريقه أخرجه ابن عدي (٢٦١ / ١) وروى عن البخاري أنه قال: \" لم يصح حديثه \". ثم ساقه.\nقلت: وذكره السيوطي شاهدا للحديث الذي بعده فلم يصب، فإنه حديث موضوع المتن كما سبق بيانه في الذي قبله. وقد روي من حديث عائشة وهو:","vol":"2","page":158},{"text":"<span data-type=\"title\" id=toc-736>٧٢٩ </span>- \" الزنجي إذا شبع زنى، وإذا جاع سرق، وإن فيهم لسماحة ونجدة \".\nموضوع.\nرواه أبو سعيد الأشج في \" حديثه \" (١١٤ / ٢): حدثنا عقبة بن خالد: حدثني عنبسة البصري عن عمرو بن ميمون عن الزهري عن عروة عن عائشة مرفوعا.","vol":"2","page":158},{"text":"قلت: وهذا سند ضعيف جدا، آفته عنبسة هذا وهو ابن مهران البصري الحداد، قال أبو حاتم: \" منكر الحديث \". وقال أبو داود: \" ليس بشيء \".\nوقال ابن حبان (٢ / ١٦٧): \" كان يروي عن الزهري ما ليس من حديثه، وفي حديثه المناكير التي لا يشك من الحديث صناعته أنها مقلوبة \". ومن طريقه أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي عن أبي سعيد الأشج به. ثم قال ابن الجوزي (٢ / ٢٣٣): \" لا يصح، عنبسة قال النسائي: متروك \".\nوتعقبه السيوطي بالحديث الذي قبله وسبق الجواب عنه. وقد وافق ابن الجوزي على وضع الحديث الإمام ابن القيم فقال في \" المنار \" (ص ٤٩): \" أحاديث ذم الحبشة والسودان كلها كذب \". \" ثم ذكر أحاديث هذا أحدها، وثانيها الحديث الآتي: \"\n<span data-type=\"title\" id=toc-737>٧٣٠ </span>- \" تخيرو النطفكم، وأنكحوا في الأكفاء، وإياكم والزنج فإنه خلق مشوه \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ٣١٤) عن روح بن جبر: حدثنا الهيثم بن عدي عن هشام مولى عثمان عن هشام بن عروة عن أبيه عن عائشة مرفوعا. قلت: وروح هذا لم أعرفه. وأما الهيثم فكذاب، كذبه ابن معين والبخاري وأبو داود وغيرهم. وأما هشام مولى عثمان فلم أعرفه أيضا.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن حبان وهذا في \" الضعفاء \" (٢ / ٢٨١) بسنده عن محمد بن مروان السدي عن هشام بن عروة به وقال (٢ / ٢٣٣): \" السدي كذاب، وتابعه عامر بن صالح الزبيري عن هشام وليس بشيء، وقال النسائي: ليس بثقة \".\nوتعقبه السيوطي في \" اللآلي \" (ص ٢٧٢) فقال: \" قلت: له طريق آخر \". ثم ساقه من رواية أبي نعيم في \" الحلية \" (٣ / ٣٧٧): حدثنا أحمد بن إسحاق: حدثنا أحمد بن عمرو بن الضحاك: حدثني عبد العظيم بن إبراهيم السالمي: حدثنا عبد الملك بن يحيى: حدثنا سفيان بن عيينة عن زياد بن سعد عن الزهري عن أنس مرفوعا، وقال:","vol":"2","page":159},{"text":"غريب من حديث زياد والزهري، لم نكتبه إلا من هذا الوجه \". قلت: وسكت عليه السيوطي في \" اللآلي \" وأورده في \" الجامع \" من هذا الوجه، وإسناده مظلم، فإن من دون ابن عيينة لم أجد لهم ترجمة، غير عبد العظيم هذا فأورده الحافظ في \" اللسان \" وقال: \" يغرب، من ثقات ابن حبان \".\nقلت: فهو أو شيخه أو من دونه آفة هذا الحديث، فإن شطره الثاني منكر جدا، وقد سبق قول ابن القيم: \" أحاديث ذم الحبشة والسودان كلها كذب \". ثم ذكر أحاديث هذا أحدها.\nوأما الجملة الأولى من الحديث، فقد وجدت لها طريقا أخرى، رواه الضياء في \" المختارة \" (٢٢٣ / ٢) من طريق تمام الرازي: حدثنا أبو عبد الرحمن ضحاك بن يزيد السكسكي بـ (بيت لهيا): حدثنا محمد بن عبد الملك: حدثنا سفيان بن عيينة به مقتصرا على قوله \" تخيرو النطفكم \".\nقلت: وهذا سند ضعيف، الضحاك هذا مجهول الحال أورده ابن عساكر في \" تاريخ دمشق \" (٨ / ٢٣٠) وقال: \" روى عن وزيرة بن محمد وأبي زرعة الدمشقي، روى عنه تمام بن محمد وعبد الرحمن بن عمر بن نصر، مات سنة ٣٤٧ \"، ولم يذكر فيه جرحا ولا تعديلا.\nوشيخه محمد بن عبد الملك لم أعرفه، ويحتمل أن يكون ابن أبي الشوارب الأموي البصري. والله أعلم. ولهذه الجملة شواهد لا تخلوأسانيدها من مقال، ولعلنا نتفرغ لتتبعها وتحقيق القول فيها إن شاء الله، وهي على كل حال لا تبلغ أن تكون موضوعة (١)، بخلاف الجملة الأخيرة \" وإياكم والزنج ... \" فإنها ظاهرة البطلان كسائر الأحاديث التي تقدمت بمعناها، وقد ذكر هذه الجملة ابن معين في \" التاريخ والعلل \" (٢٩ / ١) من حديث عائشة موقوفا عليها، ولعله أشبه فقال: \" مسلمة بن محمد ليس حديثه بشيء يروي عن هشام بن عروة عن أبيه عن عائشة قالت:.... \" فذكره. ونحو هذه الزيادة في الضعف ما يرويه عيسى بن ميمون عن القاسم بن محمد عن عائشة مرفوعا بلفظ: \" تخيرو النطفكم، فإن النساء يلدن أشباه إخوانهن، وأشباه أخواتهن \".\n_________\n(١) بل هي صحيحة بمجموع طرقها، وقد جمعتها وخرجتها في \" الصحيحة \" (١٠٦٧) . اهـ.","vol":"2","page":160},{"text":"أخرجه ابن عدي في ترجمة عيسى هذا (ق ٢٩٤ / ٢) وقال: \" وعامة ما يرويه لا يتابعه عليه أحد \".\nوروى عن البخاري أنه قال فيه: \" صاحب مناكير وقال في موضع آخر: \" منكر الحديث \" وعن النسائي: \" متروك الحديث \". وقال ابن حبان (٢ / ١١٦): \" منكر الحديث جدا، يروي عن الثقات أشياء كأنها موضوعات \".\n<span data-type=\"title\" id=toc-738>٧٣١ </span>- \" تزوجوا ولا تطلقوا، فإن الطلاق يهتز له العرش \".\nموضوع.\nرواه أبو نعيم في أخبار أصبهان \" (١ / ١٥٧) وعنه الديلمي (٢ / ١ / ٣٠) والخطيب في \" تاريخه \" (١٢ / ١٩١) من طريق عمرو بن جميع عن جويبر عن الضحاك عن النزال بن سبرة عن علي بن أبي طالب مرفوعا. ساقه الخطيب في ترجمة عمرو هذا بعد أن قال فيه: \" كان يروي المناكير عن المشاهير، والموضوعات عن الأثبات \".\nوروى عن ابن معين أنه قال فيه: \" كان كذابا خبيثا \". والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق الخطيب وقال: \" لا يصح فيه آفات، الضحاك مجروح، وجويبر ليس بشيء، وعمرو قال ابن عدي: كان يتهم\nبالوضع \". وأقره السيوطي في \" اللآليء \" (رقم ١٩١٦ بترقيمي) ثم ابن عراق في \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" (٣٠١ / ١)، ومع ذلك فقد أورده السيوطي في \" الجامع الصغير \"!\nقلت: وهذا الحديث يلهج به كثير من الخطباء الذين يكادون يصرحون بتحريم الطلاق الذي أباحه الله ﵎، وبعضهم يضع القيود العملية لمنع وقوع الطلاق، ولوكان بمحض اختيار الزوج! فإلى الله المشتكى.","vol":"2","page":161},{"text":"<span data-type=\"title\" id=toc-739>٧٣٢ </span>- \" أول من أشفع له من أمتي أهل بيتي، ثم الأقرب فالأقرب، ثم الأنصار، ثم من آمن بي واتبعني، ثم اليمن، ثم سائر العرب، ثم الأعاجم، ومن أشفع له أولا أفضل \".","vol":"2","page":161},{"text":"موضوع.\nرواه الطبراني (٣ / ٢٠٥ / ٢) وابن عدي (١٠٠ / ٢) والمخلص في \" الفوائد المنتقاة \" (٦ / ٦٩ / ١) عن حفص بن أبي داود عن ليث عن مجاهد عن ابن عمر مرفوعا. ومن هذا الوجه رواه الخطيب في \" الموضح \" (٢ / ٢٧) من طريق الدارقطني بسنده عن حفص وقال الدارقطني: \" غريب من حديث ليث عن مجاهد تفرد به حفص بن أبي داود عنه، وهو حفص بن سليمان بن المغيرة أبو عمر المقريء صاحب عاصم بن أبي النجود \"، وقال ابن عدي: \" لا يرويه عن الليث غير حفص، وعامر حديثه غير محفوظ \". ومن طريق الدارقطني أورده ابن الجوزي في \" الموضوعات \" وقال (٣ / ٢٥٠): \" قال الدارقطني: تفرد به حفص عن ليث.\nقلت: أما ليث فغاية في الضعف عندهم. إلا أن المتهم به حفص. قال ابن خراش: متروك يضع الحديث \". ووافقه السيوطي (٢ / ٤٥٠)، ثم ابن عراق (٣٩٢ / ١ - ٢) .\n<span data-type=\"title\" id=toc-740>٧٣٣ </span>- \" أول من أشفع له من أمتي العرب الذين رأو ني وآمنوا بي وصدقوني، ثم أشفع للعرب الذين لم يروني وأحبوني وأحبوا رؤيتي \".\nموضوع.\nرواه ابن عدي (٢٥٨ / ١) عن زهير بن العلاء: حدثنا عطاء بن أبي ميمونة عن أنس بن مالك مرفوعا. أورده في ترجمة عطاء، وهو ثقة محتج به في الصحيحين، فكان الأولى إيراده في ترجمة زهير بن العلاء. قال الذهبي: \" روي عن أبي حاتم الرازي أنه قال: أحاديثه موضوعة منها ... \" فذكر له حديثا يأتي قريبا بلفظ \" كثرة العرب.... \".","vol":"2","page":162},{"text":"<span data-type=\"title\" id=toc-741>٧٣٤ </span>- \" ألا أنبئكم بالفقيه؟ قالوا: بلى، قال: من لا يقنط الناس من رحمة الله، ولا يؤيسهم من روح الله، ولا يؤمنهم من مكر الله، ولا يدع القرآن رغبة عنه إلى ما سواه، ألا لا خير في عبادة ليس فيها تفقه، ولا في علم ليس فيه تفهم، ولا قراءة ليس فيها تدبر \".\nمنكر.\nرواه ابن وهب في \" المسند \" (٨ / ١٦٥ / ١): أخبرني عقبة بن نافع عن إسحاق بن أسيد عن أبي مالك وأبي إسحاق عن علي بن أبي طالب مرفوعا.","vol":"2","page":162},{"text":"وأخرجه ابن عبد البر في \" جامع بيان العلم \" (٢ / ٤٤) من طريق ابن وهب، وقال: \" لا يأتي هذا الحديث مرفوعا إلا من هذا الوجه وأكثرهم يوقفونه على علي \".\nقلت: وهو الأشبه فإن هذا الإسناد المرفوع فيه علتان: الأولى: إسحق بن أسيد وهو أبو محمد المروزي نزيل مصر، قال الحافظ: \" فيه ضعف \". والأخرى: عقبة بن نافع فإنه مجهول، أورده ابن أبي حاتم (٣ / ١ / ٣١٧) برواية ابن وهب فقط عنه ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-742>٧٣٥ </span>- \" كثرة العرب وإيمانهم قرة عين لي، فمن أقر بعيني أقررت بعينه \".\nموضوع.\nرواه ابن عدي (٢٥٨ / ١) عن زهير بن العلاء: حدثنا عطاء بن أبي ميمونة عن أوس بن ضمعج عن ابن عباس مرفوعا. أورده في ترجمة عطاء هذا وكان حقه أن يورده في ترجمة زهير، فإنه المتهم بوضع هذا الحديث كما سبق ذكره قريبا في \" أول من أشفع له من أمتي العرب ... \" رقم (٧٣٣) . وقد ذكر ابن أبي حاتم في \" العلل \" (٢ / ٣٦٧) أن أباه سئل عن حديثه هذا؟ فقال: \" هذا حديث موضوع، وذكر له أحاديث من روايته. فقال: هذه أحاديث موضوعة، وهذا شيخ لا يشتغل به \".","vol":"2","page":163},{"text":"<span data-type=\"title\" id=toc-743>٧٣٦ </span>- \" تزوجوا الأبكار فإنهن أعذب أفواها، وأفتح أرحاما، وأثبت مودة \".\nموضوع.\nرواه الواحدي في \" الوسيط \" (٣ / ١١٥ / ٢) عن إسحاق بن بشر الكاهلي: حدثني عبد الله بن إدريس المدني عن جعفر بن محمد عن أبيه عن جده مرفوعا. قلت: وهذا إسناد موضوع آفته الكاهلي وهو كذاب كما قال جماعة، وقال الدارقطني: \" هو في عداد من يضع الحديث \". وقد روي الحديث بإسناد خير من هذا بلفظ قريب منه إلا أنه قال: \" وأنتق أرحاما، وأرضى باليسير \". والباقي مثله سواء وهو مخرج في الصحيحة \" برقم (٦٢٣) .","vol":"2","page":163},{"text":"<span data-type=\"title\" id=toc-744>٧٣٧ </span>- \" من ولد له مولود فليحسن أدبه واسمه، فإذا بلغ فليزوجه، فإن بلغ ولم يزوجه فأصاب إثما باء بإثمه \".\nضعيف.\nرواه ابن بكير الصيرفي في \" فضائل من اسمه أحمد ومحمد \" (٦٠ / ٢): حدثنا","vol":"2","page":163},{"text":"محمد بن عبد الله العسكري: حدثنا أبو يعقوب إسحاق بن الحسن بن ميمون الحربي (الأصل: وميمون الحربي وهو خطأ): حدثنا مسلم بن إبراهيم: حدثنا شداد بن سعيد الراسبي عن سعيد الجريري عن أبي نضرة عن أبي سعيد الخدري وعبد الله بن عباس مرفوعا.\nقلت: وهذا سند ضعيف، رجاله ثقات معرفون من رجال \" التهذيب \" غير الحربي وهو ثقة وله ترجمة في \" تاريخ بغداد \" (٦ / ٣٨٢) . والراوي عنه محمد بن عبد الله العسكري لم أعرفه، وفي شيوخ ابن بكير عند الخطيب\n(٨ / ١٣) محمد بن عبد الله بن علم الصفار، وقد ترجمه الخطيب (٥ / ٤٥٤) وقال: \" لم أسمع أحدا من أصحابنا يقول فيه إلا خيرا \". فلعله هو. والراسبي مختلف فيه، أورده العقيلي في \" الضعفاء \" (١٨٠) وقال: \" قال البخاري: ضعفه عبد الصمد، ولكنه صدوق في حفظه بعض الشيء \". وذكره الذهبي في \" الضعفاء والمتروكين \" وقال: \" قال ابن عدي: لم أر له حديثا منكرا، وقال العقيلي: له أحاديث لا يتابع عليها \". وفي \" التقريب \": \" صدوق يخطيء \". قلت: فلعله علة الحديث.\n<span data-type=\"title\" id=toc-745>٧٣٨ </span>- \" تزوجوا الزرق فإن فيهن يمنا \".\nموضوع.\nرواه الواحدي في \" الوسيط \" (٣ / ١١٥ / ٢) عن إسحاق بن بشر الكاهلي: حدثني عبد الله بن إدريس المدني عن جعفر بن محمد عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد موضوع آفته الكاهلي وهو وضاع كما سبق قبل حديث.","vol":"2","page":164},{"text":"<span data-type=\"title\" id=toc-746>٧٣٩ </span>- \" شر الحمير الأسود القصير \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٤٢٦) وأبو محمد المخلدي في \" الفوائد \" (٢٤٥ / ٢) عن بقية: حدثنا مبشر بن عبيد عن زيد بن أسلم عن ابن عمر مرفوعا. وقال العقيلي: \" مبشر بن عبيد قال أحمد: \" أحاديثه أحاديث\nموضوعة كذب \" وقال مرة: \" ليس بشيء، يضع الحديث \". وقال البخاري: منكر الحديث \". ثم ساق له حديثين هذا أحدهما. والحديث أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٢١) من رواية العقيلي هذه وأصاب. وتعقبه السيوطي (رقم ١٧٢٨) فما أجاد، لأنه لم يزد على قوله: \" إن مبشرا هذا روى له ابن ماجة \".\nقلت: فكان ماذا؟! قال:","vol":"2","page":164},{"text":"\" وقال البخاري: منكر الحديث \". قلت: وهذا لا ينافي قول أحمد: \" يضع الحديث \" لأنه أفاد زيادة علم على ما أفادته عبارة البخاري على أن هذه العبارة منه تفيد أنه متهم عنده كما سبق بيانه مرارا.\n<span data-type=\"title\" id=toc-747>٧٤٠ </span>- \" شر المال في آخر الزمان المماليك \".\nموضوع.\nرواه أبو الحسن الحلبي في \" الفوائد المنتقاة \" (١ / ١١ / ١) وأبو نعيم في \" الحلية \" (٤ / ٩٤) عن أبي فروة يزيد بن سنان بن يزيد الرهاوي:\nأخبرنا أبي: أخبرنا محمد بن أيوب عن ميمون بن مهران عن عبد الله بن عمر\nمرفوعا. ومن هذا الوجه رواه ابن عدي (٣١١ / ٢) وقال: \" لا يرويه بهذا الإسناد، إلا يزيد بن سنان عن محمد بن أيوب، وقد أتي هذا الحديث من الرهاوي لا من ابن أيوب، وفي حديث الرهاوي ما لا يوافقه الثقات عليه \". وقال أبو نعيم: \" تفرد به محمد بن أيوب \".\nقلت: وقد ضعفه أبو حاتم لكن الراوي عنه يزيد بن سنان أشد ضعفا فقد قال النسائي فيه: \" ضعيف متروك الحديث \". وقال مرة: \" ليس بثقة \". والحديث أورده السيوطي في \" الجامع \" من راية أبي نعيم وحده، وتعقبه المناوي بقوله: \" أورده ابن الجوزي في \" الموضوعات \" وقال:\nيزيد متروك، وتبعه على ذلك المؤلف في مختصره الكبير فأقره ولم يتعقبه بشيء \". قلت: وقد أصاب السيوطي هناك في \" اللآليء \" (٢ / ١٤٠)، وأخطأ في إيراده في \" الجامع \"، فقد جزم المحقق ابن القيم في \" المنار \" (ص ٤٩) بأنه حديث موضوع، وسبقه ابن الجوزي (٢ / ٢٣٥) .","vol":"2","page":165},{"text":"<span data-type=\"title\" id=toc-748>٧٤١ </span>- \" الصمت أرفع العبادة \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٧٣) معلقا عن عبد الله بن محمد بن موسى البازيار: حدثنا أشعث بن شداد السجستاني: حدثنا يحيى بن يحيى: حدثنا المغيرة بن عبد الرحمن عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا. أورده في ترجمة عبد الله هذا، ولم يذكر فيه جرحا ولا تعديلا.\nقلت: وشيخه أشعث بن شداد لم أجد من ذكره. ويحيى بن يحيى الظاهر أنه أبو زكريا الحنظلي النيسابوري وهو ثقة من رجال الشيخين، لكن قال المناوي تعليقا على قول السيوطي في \" الجامع \": رواه الديلمي في \" مسند الفردوس \" عن أبي هريرة: \" وفيه يحيى بن يحيى الغساني، قال الذهبي: جرحه ابن حبان \".","vol":"2","page":165},{"text":"فإن كان قوله \" الغساني \" جاء في طريق الديلمي فلا كلام، وإن كان من اجتهاد المناوي فأنا أرجح أنه خطأ، وأن الصواب ما ذكرته، لأن الحافظ ذكر في الرواة عن المغيرة بن عبد الرحمن \" يحيى بن يحيى \" فإطلاقه يبعد أن يريد به هذا الغساني المجروح، ولا يريد الحنظلي الثقة، والله أعلم. وأما المغيرة هذا فهو الحزامي المدني قال الحافظ: \" ثقة له غرائب \". والحديث في \" مسند الفردوس \" (٤ / ٢٦٠) لكني لا أطول مصورته الآن، لأتحقق من نسبة \" الغساني \" هل هي فيه أم لا؟\n<span data-type=\"title\" id=toc-749>٧٤٢ </span>- \" عاقبوا أرقاءكم على قدر عقولهم \".\nباطل.\nرواه عبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢ / ٢٣٠ / ١) وتمام في \" الفوائد \" (٢٠٧ / ٢) وابن عساكر في \" التاريخ \" (١٠ / ٢٦٨ / ١) من طريق الدارقطني وغيره عن سليمان بن عبد الرحمن: أخبرنا عبد الملك بن مهران عن عبيد بن نجيح عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nوقال الدارقطني: \" تفرد به عبيد بن نجيح عن هشام، وتفرد به سليمان عن عبد الملك عنه \". قلت: وعبد الملك بن مهران قال فيه العقيلي في \" الضعفاء \" (ص ٢٤٨): \" صاحب مناكير، غلب على حديثه الوهم، لا يقيم شيئا من الحديث \". ثم ساق له أحاديث ثم قال: \" كلها ليس لها أصل، ولا يعرف منها شيء من وجه يصح \". وساق له ابن عدي في \" الكامل \" (٣١٦ / ١) حديثا وقال: \" متنه منكر، وله غير ما ذكرت وهو مجهول ليس بالمعروف \". وروى ابن عساكر عن ابن السكن أنه قال فيه:\n\" منكر الحديث \". وعن ابن أبي حاتم: أنه مجهول، وذكر له الذهبي حديثين قال: \" إنهما باطلان \" وما أرى أنا إلا أن هذا الحديث من أباطيله. وقد أورده السيوطي في \" الجامع \" فأساء، ولم يتكلم عليه شارحه المناوي بشيء!","vol":"2","page":166},{"text":"<span data-type=\"title\" id=toc-750>٧٤٣ </span>- \" عجبت لطالب الدنيا والموت يطلبه، وغافل وليس بمغفول عنه، ولضاحك ملء فيه ولا يدري أأرضى الله أم أسخطه \".\nضعيف جدا.\nرواه تمام في \" الفوائد \" (٩٤ / ١) وابن عدي (٧٩ / ٢) عن يحيى بن علي الأسلمي عن حميد الأعرج عن عبد الله بن الحارث عن ابن مسعود يرفعه، وقال: \" أحاديث ليست بمستقيمة، ولا يتابع عليها \". وفي \" الميزان \":","vol":"2","page":166},{"text":"\" متروك \"، وقال ابن حبان: \" يروي عن ابن الحارث عن ابن مسعود نسخة كأنها موضوعة \". وقال النسائي: \" ليس بالقوي \". ومن مناكيره ... \".\nثم ذكر أحاديث هذا أحدها. وقال الدارقطني: \" متروك وأحاديثه تشبه الموضوعة \". قلت: وحميد هذا هو ابن عطاء الأعرج الكوفي، وليس هو بصاحب الزهري، ذاك حميد ابن قيس الأعرج كما قال ابن حبان (١ / ٢٥٧) . ورواه القضاعي (٤٩ / ١) عن إسحاق بن إبراهيم بن يونس قال: أخبرنا سفيان بن وكيع قال: أخبرنا أبي حميد به. والحديث عزاه السيوطي في \" الجامع الصغير \" لابن عدي والبيهقي في \" الشعب \". وبيض له المناوي!\n<span data-type=\"title\" id=toc-751>٧٤٤ </span>- \" من توضأ ومسح عنقه لم يغل بالأغلال يوم القيامة \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١١٥): حدثنا محمد بن أحمد بن محمد: حدثنا عبد الرحمن بن داود حدثنا: عثمان بن خرزاذ: حدثنا عمرو بن محمد بن الحسن المكتب: حدثنا محمد بن عمرو بن عبيد الأنصاري عن أنس بن سيرين عن ابن عمر أنه كان إذا توضأ مسح عنقه ويقول: فذكره مرفوعا.\nأورده في ترجمة عبد الرحمن بن داود هذا وهو أبي محمد الفارسي وقال فيه: \" كان من الفقهاء كثير الحديث \"، ولم يذكر فيه جرحا ولا تعديلا، ولم أجده عند غيره. وشيخه محمد بن أحمد بن محمد هو إما أبو بكر المعدل فهو ثقة أمين كما قال أبو\nنعيم في ترجمته (٢ / ٩٠٠)، وإما أبو عثمان بن أبي هريرة قال في ترجمته (٢ / ٢٩٦): \" أحد العباد والأخيار، سمع الكثير صاحب أصول وكتب كثيرة \". والأقرب الأول. والله أعلم.\nوبعد كتابة ما تقدم رأيت ابن عراق قال في \" تنزيه الشريعة \" بعد أن ساق الحديث عن أبي نعيم: \" وفيه أبو بكر المفيد شيخ أبي نعيم، قال الحافظ العراقي: وهو آفته \". قلت: وهذا متهم كما قال الذهبي وتبعه الحافظ ابن حجر في \" اللسان \". وقد كنت ذكرت عند حديث \" مسح الرقبة أمان من الغل \" رقم (٦٩) أنه محمد بن أحمد بن علي المحرم، والآن رجعت عنه لما وقفت على إسناد الحديث عند أبي نعيم، وإنما أو قعني في ذلك الخطأ\nأنني كنت نقلته بواسطة الحافظ ابن حجر وهو لم يذكر في سند الحديث اسم جد هذا الشيخ، فلما وقفت عليه عند أبي نعيم إذا باسم جده (محمد)، فتيقنت أنه ليس ذلك المحرم،","vol":"2","page":167},{"text":"فهو أحد هؤلاء الثلاثة الذين ذكرتهم هنا، وقد رأيت أن الحافظ العراقي جزم بأنه أبو بكر المفيد، وهو حجة في هذا العلم. فالعمدة عليه في تعيين الرجل. والله أعلم. وفي السند رجل آخر ضعيف جدا، وهو محمد بن عمرو\nبن عبيد الأنصاري وهو بصري، وقد حكيت أقوال العلماء في تضعيفه هناك.\nوقد تبين لي الآن علة ثالثة وهي عمرو بن محمد بن الحسن ترجمه الخطيب فقال (١٢ / ٢٠٤): \" هو الزمن المعروف بالأعسم، بصري سكن بغداد \". ثم روى عن الدارقطني أنه قال فيه: \" منكر الحديث \" وفي رواية أخرى عنه: \" كان ضعيفا كثير الوهم \". وفي \" اللسان \": \" قال الحاكم: ساقط روى أحاديث موضوعة عن قوم لا يوجد في حديثهم منها شيء \". وذكر عن ابن حبان والنقاش نحوه. قلت: فتعصيب التهمة به في هذا الحديث أولى من تعصيبها بشيخ أبي نعيم، لأنه فوقه في السند، وأوهى منه، والله أعلم.\n<span data-type=\"title\" id=toc-752>٧٤٥ </span>- \" من خرج حاجا فمات كتب له أجر الحاج إلى يوم القيامة، ومن خرج معتمرا فمات كتب له أجر المعتمر إلى يوم القيامة \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (١ / ١١١ / ٢) عن أبي معاوية: حدثنا محمد بن إسحاق عن جميل بن أبي ميمونة عن عطاء بن يزيد الليثي عن أبي هريرة مرفوعا وقال: \" لم يرو هـ عن عطاء إلا جميل، ولا عنه إلا ابن إسحاق تفرد به أبو معاوية \". ومن هذا الوجه رواه الضياء في \" المنتقى من مسموعاته بمرو\" (٣٣ / ١) وزاد: \" ومن خرج غازيا في سبيل الله فمات كتب له أجر الغازي إلى يوم القيامة \".\nوهكذا أورده المنذري في \" الترغيب \" (٢ / ١١٢) وقال: \" رواه أبو يعلى من رواية محمد بن إسحاق، وبقية رواته ثقات \". قلت: يعني أن ابن إسحاق مدلس وقد عنعنه. فهذه علة، وفيه علة أخرى، فقال الهيثمي (٣ / ٢٠٨ - ٢٠٩) بعد أن عزاه للطبراني وحده: \" وفيه جميل بن أبي ميمونة، وقد ذكره ابن أبي حاتم، ولم يذكر فيه جرحا ولا تعديلا، وذكره ابن حبان في (الثقات) \".\nقلت: وتساهل ابن حبان في التوثيق معروف، فالرجل مجهول الحال، والله أعلم.","vol":"2","page":168},{"text":"<span data-type=\"title\" id=toc-753>٧٤٦ </span>- \" لا هم إلا هم الدين، ولا وجع إلا وجع العين \".\nموضوع.\nرواه ابن حبان في \" الضعفاء \" (١ / ٣٤٦) والطبراني في \" الأوسط \" (٦٨ / ١ و١٤٥ / ١) وفي \" الصغير \" (ص ١٧٦) وعنه القضاعي (٧٢ / ٢) وابن عدي (١٨٨ / ١) قالا:","vol":"2","page":168},{"text":"حدثنا محمد بن يونس البصري العصفري: حدثنا قرين بن سهل بن قرين: حدثني أبي: حدثنا محمد بن عبد الرحمن بن أبي ذئب عن محمد بن المنكدر عن جابر مرفوعا.\nوقال الطبراني: \" لم يرو هـ عن ابن المنكدر إلا ابن أبي ذئب، تفرد به سهل \". قلت: وقال ابن حبان: \" يروي عن ابن أبي ذئب وغيره من الثقات ما ليس من حديثهم \".\nولذا قال الذهبي: \" غمزه ابن حبان وابن عدي، وكذبه الأزدي \". وذكر له ابن عدي ثلاثة أحاديث هذا أحدها وقال: \" منكر باطل إسناده ومتنه \". ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (٢ / ٢٤٤) .\nوتعقبه السيوطي بما لا ينفع فقال: (٣٩٣ - طبع الهند): \" قلت: أخرجه أبو نعيم في \" الطب \" والبيهقي في \" شعب الإيمان \" وقال: \" حديث منكر \". وله طريق آخر، قال الشيرازي في \" الألقاب \": ... فساق إسناده من طريق يحيى بن عبد الله خاقان: حدثنا مالك بن أنس عن نافع عن ابن عمر مرفوعا به ثم قال السيوطي: \" وأخرجه الخطيب في \" رواة مالك \" وقال: منكر عن مالك، وخاقان مجهول، وقال الذهبي في \" الميزان \": \" يحيى بن عبد الله خاقان يكنى أبا سهل عن مالك - ثم ساق الحديث ثم قال: فهذا موضوع \".\nولم يتعقبه السيوطي بشيء إلا أنه قال: \" وله شاهد موقوف \".\nقلت: وفيه ابن لهيعة، ولوصح فهو شاهد على الحديث لا له، لأن الموقوف لا يصح أن يشهد للمرفوع كما لا يخفى، ولذلك قال المناوي في \" الفيض \": \" وحكم ابن الجوزي عليه بالوضع، ونوزع بما لا طائل فيه \". والموقوف المشار إليه وجدته في \" الفوائد المنتقاة الحسان العوالي \" لابن الديباجي (٢٠ / ٨٥ / ١) من طريق ابن لهيعة عن خالد بن يزيد قال: قال عمرو بن العاص ... فذكره. والحديث أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٩٥) من طريق الحسين بن معاذ - مستملي عمرو بن علي -: حدثنا ابن أخي الربيع بن مسلم عن الربيع بن مسلم عن محمد بن زياد عن أبي هريرة مرفوعا بلفظ: \" لا غم إلا غم الدين، ولا ... \". قلت: والحسن بن معاذ هو ابن داود بن معاذ. قال الذهبي: \" ليس بثقة، حديثه موضوع \".\n<span data-type=\"title\" id=toc-754>٧٤٧ </span>- \" قال الله تعالى: من لم يرض بقضائي وقدري فليلتمس ربا غيري \".\nضعيف جدا.\nعزاه السيوطي في \" الجامع الصغير \" للبيهقي في \" الشعب \" عن أنس. ولم","vol":"2","page":169},{"text":"يتكلم عليه شارحه المناوي بشيء، وكأنه لم يقف على سنده، وقد وجدته في الجزء الرابع من \" التجريد \" لابن عساكر، رواه (٤ / ١ - ٢) من طريق البيهقي عن الحاكم بسنده عن علي بن يزداد الجرجاني - وكان قد أتي عليه مائة وخمس وعشرون سنة - قال: سمعت عصام بن الليث الليثي السدوسي - من بني فزارة في البادية - قال: سمعت أنس بن مالك يقول: فذكره مرفوعا. قلت: وهذا إسناد ضعيف، علي بن يزداد الجرجاني قال الذهبي في ترجمة شيخه عصام بن الليث: \" لا يعرفان \".\nوساق له في \" اللسان \" هذا الحديث من طريق الحاكم ثم قال: \" أخرجه أبو سعد ابن السمعاني في \" الأنساب \" وقال: \" هذا إسناد مظلم لا أصل له \".\nوقال الذهبي أيضا في ترجمة علي بن يزداد الجرجاني: \" شيخ لابن عدي متهم، روى عن الثقات أو ابد \". وأقره في \" اللسان \". فالإسناد ضعيف جدا، وقد روي بإسناد آخر مثله في الضعف، وقد مضى برقم (٤٩٤) .\n<span data-type=\"title\" id=toc-755>٧٤٨ </span>- \" الجمال صواب القول بالحق، والكمال حسن العفاف بالصدق \".\nضعيف جدا.\nرواه أبو نعيم في \" فضائل الخلفاء الأربعة \" (٢ / ٢ / ٢) والسلفي في \" أحاديث وحكايات \" (٧٨ / ١) وابن النجار (١٠ / ١٧٤ / ١) والديلمي (٢ / ٨١) وابن عساكر (٨ / ٤٧١ / ٢) عن عمر بن إبراهيم عن أيوب بن سيار عن محمد بن المنكدر عن جابر قال: جاء العباس إلى النبي ﷺ وعليه ثياب بياض، فلما نظر تبسم، قال العباس: يا رسول الله ما الجمال؟ قال: فذكره. قلت: وهذا إسناد ضعيف جدا، آفته أيوب بن سيار فإنه ليس بثقة كما قال النسائي وغيره، وقال ابن حبان (١ / ١٥٩): \" يقلب الأسانيد،\nويرفع المراسيل \". والراوي عنه عمر بن إبراهيم وهو الكردي الهاشمي مثله في الضعف، لكنه قد توبع عليه، أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٨٦ - ٨٧) عن همام بن مسلم عن أيوب به. لكن هماما هذا مثله في الضعف قال الدارقطني: \"\nمتروك \". قلت: فلا يستشهد به لاسيما وقد قال ابن حبان: \" يسرق الحديث \".\nفلعله سرقه من الكردي هذا.","vol":"2","page":170},{"text":"والحديث أورده السيوطي في \" الجامع \" من رواية الحكيم عن جابر. وتعقبه المناوي في شرحه عليه بقوله: \" قضية صنيع المصنف أنه لم يره مخرجا لأحد من المشاهير الذين وضع لهم الرموز، وهو عجيب! فقد رواه أبو نعيم في \" الحلية \" والديلمي في \" الفردوس \" والبيهقي في \" الشعب \" فعدوله للحكيم واقتصاره عليه الموهم غير لائق، ثم إن فيه أيوب بن سيار (الأصل يسار وهو خطأ مطبعي) الزهري قال الذهبي: ضعيف جدا تفرد به عنه عمر بن\nإبراهيم وهو ضعيف جدا \". وفي قول الذهبي أن عمر تفرد به عن أيوب نظر، للمتابعة التي ذكرتها، وعزوه للحلية فيه وقفة، فإني لم أجده في \" الحلية \". والله أعلم.\n<span data-type=\"title\" id=toc-756>٧٤٩ </span>- \" من أغاث ملهو فا كتب الله له ثلاثة وسبعين مغفرة واحدة منها صلاح أمره كله، واثنتان وسبعون درجات له يوم القيامة \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (١٤٠) وكذا ابن حبان (١ / ٣٠٤) وأبو نعيم في \" الأخبار \" (٢ / ٧٤) عن عبد العزيز بن عبد الصمد العمي قال: حدثنا زياد بن أبي حسان عن أنس مرفوعا.\nوقال العقيلي: \" لا يعرف إلا به \". يعني زيادا هذا. وقال ابن حبان: \" كان شعبة شديد الحمل عليه، وكان ممن\nيروي أحاديث مناكير، وأوهاما كثيرة \". وقال البخاري: \" كان شعبة يتكلم فيه \".\nوفي \" الميزان \": \" قال الحاكم: روى عن أنس وغيره أحاديث موضوعة، وكان شعبة شديد الحمل عليه وكذبه، قال الدارقطني: متروك، وقال أبو حاتم وغيره: لا يحتج به \". وقال النقاش فيه مثل قول الحاكم المتقدم. ومن طريق زياد رواه أبو يعلى والبزار كما في \" المجمع \" (٨ / ١٩١) .\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من طريق العقيلي ثم قال (٢ / ١٧١): \" موضوع، والمتهم بوضعه زياد \".\nوتعقبه السيوطي في \" اللآلي \" (ص ٣٥٢) بأن له طريقين آخرين وشاهدا من حديث ثوبان.\nأما الطريق الأول فساقه من رواية ابن عساكر بسنده عن القاضي أبي محمد عبد الله بن محمد بن عبد الغفار بن ذكوان: حدثنا أبو علي محمد بن سليمان بن حيدرة: حدثنا أبو سليم إسماعيل بن معن (الأصل: حصني وهو خطأ): حدثنا [أبو] المغيرة: حدثنا إسماعيل بن عياش: حدثنا عبد الله بن عبد الرحمن بن أبي حسين المكي: سمعت أنس بن مالك يقول: فذكره.\nقلت: وسكت عليه السيوطي فما أحسن، فإن ابن ذكوان هذا أورده الذهبي في \" الميزان \" ثم ابن حجر في \" اللسان \" وقالا: \" تكلم فيه عبد العزيز الكتاني \".","vol":"2","page":171},{"text":"ومحمد بن سليمان بن حيدرة مجهول الحال، وحيدرة اسم أحد جدوده، واسم جده الأدنى الحر بن سليمان. هكذا ذكره ابن عساكر في \" تاريخه \" (١٥ / ١٩٣ / ٢) وفي ترجمته ساق له هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا، وتمام الحديث عنده. \"\nومن قال: أشهد أن لا إله إلا الله وحده لا شريك له أحدا صمدا لم يلد ولم يولد ولم يكن له كفوا أحد، كتب الله له بها أربعين ألف حسنة \". وبقية رجال الإسناد ثقات غير أن إسماعيل بن عياش ضعيف في روايته عن غير الشاميين وهذه منها، وإسماعيل بن معن له ترجمة في ابن عساكر (٢ / ٤١٥ / ٢) .\nوجملة القول: أن سند هذه الطريق مظلم فلا يدفع بمثله حكم ابن الجوزي عليه بالوضع، لاسيما وفيها تلك الزيادة التي تؤكد هذا الحكم لما فيها من المبالغة في الأجر لمجرد النطق بتلك الجملة المباركة، وهذه المبالغة من أمارات وضع الحديث كما هو مقرر في محله.\nوأما الطريق الثاني: فساقه السيوطي من رواية أبي طاهر الحنائي بسنده عن عيسى بن يعقوب بن جابر الزجاج: حدثنا دينار مولى أنس بن مالك: حدثني أنس بن مالك به.\nوهكذا رواه الخطيب في \" التاريخ \" (١١ / ١٧٥) في ترجمة الزجاج هذا ولم يذكر فيه جرحا ولا تعديلا. وهذا إسناد تالف دينار هذا قال ابن حبان (١ / ٢٩٠): \" يروي عن أنس أشياء موضوعة \".\nوقال الحاكم: \" روى عن أنس قريبا من مائة حديث موضوعة \". فإيراد السيوطي لهذا الطريق التالف، وسكوته عليه من العجائب! وقد فاته طريق ثالث، أخرجه أبو نعيم في \" أخبار أصبهان \" (١ / ٣٥٠) عن أبان عن أنس مرفوعا.\nلكن أبان هذا وهو ابن أبي عياش كذاب فلا يفرح به! وأما الشاهد فهو الحديث الآتي:\n<span data-type=\"title\" id=toc-757>٧٥٠ </span>- \" من فرج عن مؤمن لهفان غفر الله له ثلاثا وسبعين مغفرة، واحدة يصلح بها أمر دنياه وآخرته، وثنتين وسبعين يوفيها الله تعالى يوم القيامة \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٣ / ٤٩ - ٥٠) من طريق إسماعيل بن أبان الأزدي (الأصل الأو دي وهو تصحيف) قال: حدثنا حماد بن عثمان القرشي - مولى الحسن بن علي - قال: حدثني يزيد بن أبي زياد البصري عن فرقد عن شميط - مولى ثوبان - عن ثوبان مرفوعا، وقال: \" غريب من حديث فرقد، لم نكتبه إلا من هذا الوجه \".","vol":"2","page":172},{"text":"قلت: وهو مظلم، فإن فرقدا هذا وهو ابن يعقوب السبخي قال البخاري: \" في حديثه مناكير \". وقال النسائي: \" ليس بثقة \". ويزيد بن أبي زياد البصري لم أعرفه، وفي طبقته بهذا الاسم والنسب ثلاثة أحدهم شامي،\nوهو ضعيف جدا، والآخران كوفيان، أحدهما من رجال \" التهذيب \" وهو ضعيف. والآخر من رجال \" الميزان \" ولا تقوم به حجة. فلعله أحدهم ويكون نسبته بصريا خطأ من أحد الرواة ولعله من الراوي عنه: حماد بن عثمان القرشي، ولم أجد له ترجمة. ويراجع له \" الجرح والتعديل \". فإني لا أطوله الآن. ثم رجعت إليه\nفلم أجد فيه سوى حماد بن عثمان الذي روى عن الحسن البصري وهو مجهول. فكأنه غير هذا. وهذا الحديث أورده السيوطي شاهدا للحديث الذي قبله فلم يحسن لشدة ضعفه ونكارة لفظه. والله أعلم.\n<span data-type=\"title\" id=toc-758>٧٥١ </span>- \" من قضى لأخيه حاجة كنت واقفا عند ميزانه فإن رجح وإلا شفعت له \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٦ / ٣٥٣) عن عبد الله بن إبراهيم بن الهيثم الغفاري: حدثنا مالك بن أنس والعمري عن نافع عن ابن عمر مرفوعا، وقال: \" غريب من حديث مالك، تفرد به الغفاري \". قلت: قال الذهبي: \"\nنسبه ابن حبان إلى أنه يضع الحديث. وقال الحاكم: \" يروي عن جماعة من الضعفاء أحاديث موضوعة \".","vol":"2","page":173},{"text":"<span data-type=\"title\" id=toc-759>٧٥٢ </span>- \" وجبت محبة الله على من أغضب فحلم \".\nموضوع.\nرواه ابن عدي (٣٣١ / ٢): حدثنا ابن أبي صالح. حدثنا أبو مصعب: حدثني مالك عن يحيى بن سعيد عن عروة عن عائشة مرفوعا. وقال: \" وهذا عن مالك منكر \". قلت: أورده في ترجمة أبي مصعب هذا وسماه مطرفا، وقال: \" يحدث عن ابن أبي ذئب ومالك وغيرهما بالمناكير \".\nقلت: مطرف هذا من شيوخ البخاري في \" الصحيح \" وهو ثقة كما قال ابن سعد والدارقطني وغيرهما، وبه جزم الحافظ في \" التقريب \" وقال: \" لم يصب ابن عدي في تضعيفه \".\nوقد ساق الذهبي له أحاديث في \" الميزان \" من طريق ابن عدي عن ابن أبي صالح هذا","vol":"2","page":173},{"text":"وهو أحمد بن داود ومنها هذا الحديث ثم قال: \" قلت: وهذه أباطيل حاشا مطرفا من روايتها، وإنما البلاء من أحمد بن داود! فكيف خفي هذا على ابن عدي فقد كذبه الدارقطني؟! ولوحولت هذه إلى ترجمته كان أولى \".\nوكذا قال الحافظ في \" التهذيب \"، وقد فعل الذهبي ما أشار إليه، فنقل الحديث إلى ترجمة أحمد هذا وقال: \" وهذا موضوع \".\nووافقه الحافظ ابن حجر في \" اللسان \" وذكر أن أحمد هذا قال فيه ابن حبان وابن طاهر: \" كان يضع الحديث \".\nقلت: ومن طريقه أخرج الحديث أبو نعيم في \" أخبار أصبهان \" (٥ / ١٣٥) والقضاعي في \" مسند الشهاب \" (٤٦ / ٢) والقاضي أبو بكر الشهرزوري في \" جزء فيه مجلسان \" (٤ / ٢) وابن عساكر (٥ / ٨٤ / ٢) .\nوأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (١٦٧ - ١٦٨) من طريق أبي نعيم، ثم قال السيوطي: \" قال في \" الميزان \": هذا موضوع، من أكاذيب ابن داود \". قلت: وأقره ابن عراق في \" تنزيه الشريعة \" (٣٥٩ / ١ - ٢) .\nومع هذا كله فقد سود به السيوطي كتابه \" الجامع الصغير \"! فتعقبه المناوي بكلام الذهبي على الحديث وبقول ابن طاهر في راويه: \" كان يضع الحديث \". وكذا قال ابن حبان (١ / ١٣٤) .\n<span data-type=\"title\" id=toc-760>٧٥٣ </span>- \" من قضى لأخيه المسلم حاجة كان له من الأجر كمن خدم الله عمره \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (١٠ / ٢٥٤ - ٢٥٥) والخطيب في \" التاريخ \" (٥ / ١٣٠ - ١٣١) والسلفي في \" أحاديث منتخبة \" (١٣٥ / ١) عن أحمد بن محمد النوري قال: أخبرنا سري السقطي عن معروف الكرخي عن ابن السماك عن الأعمش عن أنس مرفوعا. وفي لفظ للخطيب: \" ... كمن حج واعتمر \".\nقلت: وهذا سند ضعيف مسلسل بجماعة من الصوفية لا تعرف أحوالهم في الحديث وهم النوري والسقطي والكرخي، وفي ترجمة الأول من \" التاريخ \" أمور مخالفة للشرع كنذره أن لا يقعد على الأرض أربعين يوما! وقد وفى فلم يقعد! وكطلبه من الله أن يخرج له سمكة وزن ثلاثة أرطال لا تزيد ولا تنقص! وإلا رمى بنفسه في الفرات! فزعموا أن السمكة أخرجت له على ما أراد، فقال له الجنيد: لو لم تخرج كنت ترمي بنفسك؟ قال: نعم. فهذا يدل على أنه كان جاهلا،","vol":"2","page":174},{"text":"أو أنه كان من غلاة الصوفية الذين لا يقيمون لنصوص الشريعة وزنا. أعاذنا الله من ذلك بمنه وكرمه.\nثم إن في الحديث علة أخرى وهي الانقطاع بين الأعمش وأنس، قال في \" التهذيب \": \" لم يثبت له منه سماع \". وابن السماك اسمه محمد بن صبيح ولا بأس به كما قال الدارقطني.\nوالحديث أورده السيوطي باللفظين كحديثين مستقلين! عزى الأول للحلية، والآخر للتاريخ، وقال المناوي فيه: \" وفيه من لم أعرفه \". يعني الصوفية الثلاثة.\nثم قال في اللفظ الأول عطفا على رواية \" الحلية \" له: \"\nوكذا الخطيب عن إبراهيم بن شاذان عن عيسى بن يعقوب بن جابر الزجاج عن دينار مولى أنس، وقضية كلام المصنف أن ذا لا يوجد مخرجا لأعلى من أبي نعيم وإلا لما عدل إليه واقتصر عليه، والأمر بخلافه، فقد خرجه البخاري في \" تاريخه \" ولفظه: \" من قضى لأخيه حاجة فكأنما خدم الله عمره \".\nوكذا الطبراني والخرائطي عن أنس يرفعه بسند قال الحافظ العراقي ضعيف. وأورده ابن الجوزي في (الموضوع) \".\nقلت: طريق دينار هذه ليست لهذا الحديث بهذا اللفظ، بل هو من طريق الصوفية المتقدم، ولفظ حديث دينار: \" من قضى لأخيه حاجة من حوائج الدنيا قضى الله له اثنتين وسبعين حاجة أسهلها المغفرة \" فهذا حديث آخر وقد تقدم الكلام عليه في الحديث (٧٥٠) وليس هو عند أبي نعيم من هذا الوجه بل هو عند الخطيب كما سبق.\nثم إن ابن الجوزي لم يورد هذا الحديث في \" الموضوع \" وإنما أورد فيه الحديث المشار إليه آنفا برقم (٧٥٠)، فتأمل كم في كلام المناوي من أخطاء. والعصمة لله وحده. وللحديث طريق آخر عن أنس، أخرجه البخاري في \" التاريخ \" (٤ / ٢ / ٤٣) وابن أبي الدنيا في \" قضاء الحوائج \" (٧٧ - ٧٨) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٢٥) والخرائطي في \" المكارم \" (ص ١٧) والخطيب (٣ / ١١٤) عن بقية عن متوكل بن يحيى القنسريني عن حميد بن العلاء عنه مرفوعا. قلت: وهذا ساقط، وبقية وهو ابن الوليد مدلس وقد عنعنه.\nوالمتوكل هذا قال الأزدي: \" حديثه ليس بالقائم \". وحميد بن العلاء قال الأزدي: \" لا يصح حديثه \".\nوكأنه يعني هذا.\nووجدت له شاهدا من حديث عبد الله بن عمر. أخرجه أبو العباس الأصم في \" حديثه \" (رقم ١٣٠ من نسختي) عن أبي مسلم محمد بن مخلد الرعيني:\nحدثنا سعيد بن عبد الجبار عن محمد بن جابر عن خصيف بن عبد الرحمن عنه مرفوعا.","vol":"2","page":175},{"text":"وهذا إسناد هالك، الرعيني قال ابن عدي: \" حدث بالأباطيل \". وقال الدارقطني: \" متروك الحديث \". وسعيد بن عبد الجبار قال الذهبي: \" لا يعرف \".\nوفرق بينه وبين سميه الذي قبله وهو الزبيدي الحمصي وكان جرير يكذبه.\nولا مانع عندي من أن يكونا واحدا ويؤيده أن الحافظ بعد أن ترجم للزبيدي في \" التهذيب \" لم يورد هذا الذي نحن في صدده تمييزا كما هي عادته، وكذلك لم يورده في \" اللسان \" اكتفاء منه بإيراده إياه في \" التهذيب \" بناء على أنهما واحد. والله أعلم.\nومحمد بن جابر وخصيف بن عبد الرحمن ضعيفان.\n<span data-type=\"title\" id=toc-761>٧٥٤ </span>- \" نعم الشيء الهدية أمام الحاجة \".\nموضوع.\nرواه الطبراني (١ / ٢٩٤ / ١): حدثنا أحمد بن الحسن الصوفي: أخبرنا الهيثم بن خارجة أخبرنا يحيى بن سعيد العطار عن يحيى بن العلاء عن طلحة بن عبيد الله عن الحسين بن علي مرفوعا.\nورواه الضياء في \" المنتقى من مسموعاته بمرو\" (٣١ / ١) من طريق يزيد بن سنان البصري - بمصر - حدثنا يحيى بن سعيد العطار به.\nقلت: وهذا إسناد تالف يحيى بن سعيد قال ابن حبان: \" يروي الموضوعات عن الأثبات لا يجوز الاحتجاج به \". ويحيى بن العلاء كذاب يضع الحديث كما تقدم عن الإمام أحمد تحت الحديث (٣٢١) .\nوذكره ابن قدامة في \" المنتخب \" (١٠ / ١٩٥ / ١) من طريق عبد الله: حدثني أبي أخبرنا عباد بن العوام: حدثني شيخ عن الزهري مرفوعا. قال أبي: يقولون إنه سليمان بن أرقم، وسليمان لا يساوي حديثه شيئا.\nثم رأيت هذا في \" كتاب الضعفاء \" (١٥٦) للعقيلي قال: حدثنا عبد الله به.\nقلت: وقد وصله أبو نعيم في \" أخبار أصبهان \" (٢ / ٧٥) عن عثمان بن عبد الرحمن بن عمر بن سعيد بن أبي وقاص عن الزهري عن عروة عن عائشة مرفوعا.\nوهذا سند ساقط أيضا، عثمان هذا قال ابن معين: \" كان يكذب \". وقال ابن المديني: \" ضعيف جدا \". وهذا معنى قول البخاري: \" تركوه \".\nوقال فيه ابن حبان (٢ / ٩٨) مثل ما سبق في يحيى بن سعيد.\nومن طريقه رواه الحاكم في \" تاريخه \" كما في \" اللآليء \" (ص ٤٩٢) للسيوطي وقد تعقب به وبحديث الحسين الذي قبله حكم ابن الجوزي على الحديث بالوضع، فلم يصنع شيئا لأن مدارهما على كذابين كما علمت.\nوله طريق أخرى عن عروة. رواه الخطيب (٨ /١٦٦) عن عمرو بن خالد الأعشى: حدثنا","vol":"2","page":176},{"text":"هشام بن عروة عن أبيه عن عائشة مرفوعا.\nلكن عمرو هذا كذاب وضاع، رماه بذلك غير واحد من الأئمة. وقد أورده ابن الجوزي من طريقه في \" الموضوعات \" وقال (٢ / ٩١): \" لا يصح، عمرو بن خالد كذبه العلماء، منهم أحمد ويحيى، وقال ابن راهويه: كان يضع الحديث \". وقد روي من حديث أنس، رواه الدارقطني في \" غرائب مالك \" من طريق خداش بن مخلد: حدثنا يعيش بن هشام: حدثنا مالك عن الزهري عن أنس مرفوعا ذكره ابن الجوزي وقال: \" قال الدارقطني: هو باطل عن مالك، وقد روي عن الموقري عن الزهري عن أنس، والموقري ضعيف \". قلت: وخداش بن مخلد لم أجد له ترجمة. وأما الموقري وهو الوليد بن محمد فهو ساقط كذبه ابن معين وقال النسائي: \" متروك الحديث \". وقال ابن حبان: \" روى عن الزهري أشياء موضوعة لم يرو ها الزهري قط \".\n<span data-type=\"title\" id=toc-762>٧٥٥ </span>- \" إن الله ﷿ لما قضى خلقه استلقى، ووضع إحدى رجليه على الأخرى وقال: لا ينبغي لأحد من خلقه أن يفعل هذا \".\nمنكر جدا.\nرواه أبو نصر الغازي في جزء من \" الأمالي \" (٧٧ / ١) من طرق عن إبراهيم بن المنذر الحزامي: حدثنا محمد بن فليح بن سليمان عن أبيه عن سعيد بن الحارث عن عبيد بن حنين قال: بينا أنا جالس إذ جاءني قتادة بن النعمان\n﵁ فقال: انطلق بنا يا ابن حنين إلى أبي سعيد الخدري ﵁ فإني قد أخبرت أنه قد اشتكى، فانطلقنا حتى دخلنا على أبي سعيد، فوجدناه مستلقيا رافعا رجله اليمنى على اليسرى، فسلمنا وجلسنا، فرفع قتادة بن النعمان يده إلى رجل أبي سعيد فقرصها قرصة شديدة، فقال أبو سعيد: سبحان الله يا ابن أم أوجعتني! فقال له: ذلك أردت، إن رسول الله ﷺ قال: فذكره.\nفقال أبو سعيد: لا جرم والله لا أفعل أبدا. وقال: \" قال الإمام أبو موسى (يعني المديني الحافظ): رواه ابن الأصفر عن إبراهيم بن محمد بن فليح عن أبيه عن سالم أبي النضر عن أبي الحباب سعيد بن يسار عن قتادة، ورواه محمد بن المبارك الصوري عن إبراهيم بن المنذر عن محمد بن فليح عن أبيه عن سالم أبي النضر، عن عبيد بن حنين وبسر بن سعيد كلاهما عن قتادة، ورواه عن قتادة أيضا سوى عبيد بن حنين وأبي الحباب وبسر بن سعيد - عبيد الله بن عبد الله بن عتبة.\nورواه عن إبراهيم بن المنذر محمد بن إسحاق الصغاني","vol":"2","page":177},{"text":"ومحمد بن المصفى ومحمد بن المبارك الصوري وجعفر بن سليمان النوفلي وأحمد بن رشدين وأحمد بن داود المكي وابن الأصفر وغيرهم، وحدث به من الحفاظ عبد الله بن أحمد بن حنبل وأبو بكر بن أبي عاصم وأبو القاسم الطبراني، وروي عن شداد بن أوس أيضا مرفوعا. وروي عن عبد الله بن عباس وكعب بن عجرة ﵄ موقوفا، وعن كعب الأحبار أيضا، وروي عن عبد الله بن مسعود ﵁ في قوله تعالى: (الرحمن على العرش استوى) هذا المعنى، ورواة هذا الحديث من طريق قتادة وشداد عامتهم من رجال الصحيح، وذلك كله بعد قول الله تعالى (أفمن يخلق كمن لا يخلق) إنما يوافق الاسم الاسم، ولا تشبه الصفة الصفة \".\nقلت: مع التنزيه المذكور فإن الحديث يستشم منه رائحة اليهودية الذين يزعمون أن الله ﵎ بعد أن فرغ من خلق السموات والأرض استراح! تعالى الله عما يقول الظالمون علوا كبيرا، وهذا المعنى يكاد يكون صريحا في الحديث فإن الاستلقاء لا يكون إلا من أجل الراحة ﷾ عن ذلك.\nوأنا أعتقد أن أصل هذا الحديث من الإسرائيليات وقد رأيت في كلام أبي نصر الغازي أنه روي عن كعب الأخبار، فهذا يؤيد ما ذكرته، وذكر أبو نصر أيضا أنه روي موقوفا عن عبد الله بن عباس وكعب بن عجرة، فكأنهما تلقياه - إن صح عنهما - عن كعب كما هو الشأن في كثير من الإسرائيليات، ثم وهم بعض الرواة فرفعه إلى النبي ﷺ. ثم إن قول أبي نصر \" إن رواة طريق قتادة من رجال الصحيح \" صحيح، وكذلك قال الهيثمي في \" المجمع \" (٨ / ١٠٠) بعد أن عزاه للطبراني، ولكن لا يلزم من ذلك أن يكون سند الحديث بالذات صحيحا لجواز أن يكون فيه من تكلم فيه، وإن كان صاحب الصحيح احتج به، فإنه يجوز أن ذلك لأنه لم يثبت جرحه عنده، أو أنه كان ينتقي من حديثه مع اعتقاده أن فيه ضعفا يسيرا لا يسقط به حديثه جملة عنده، خلافا لغيره.\nوإسناد هذا الحديث من هذا القبيل، فإن محمد بن فليح بن سليمان وأباه، وإن أخرج لهما البخاري فإن فيهما ضعفا وخاصة الأب، فقد ضعفه ابن معين حتى جعله دون الدراوردي وهذا حسن الحديث! وقال في رواية: \" فليح ليس بثقة ولا ابنه \"، وكذلك ضعفه ابن المديني والنسائي والساجي وقال: \" هو من أهل الصدق، ويهم \". ولذلك لم يسع الحافظ إلا الاعتراف بضعفه فقال في \" التقريب \": \" صدوق كثير الخطأ \". وأما ابنه محمد فهو أحسن حالا من أبيه، ففي \" الميزان \": \" قال أبو حاتم: ما به بأس، وليس بذاك القوي. ووثقه بعضهم وهو أو ثق من أبيه. وقال ابن معين ليس بثقة \". وقال الحافظ: \" صدوق يهم \". وإن مما يدل على ضعفهما وضعف حديثهما اضطرابهما في إسناده.","vol":"2","page":178},{"text":"فتارة يقولان: عن سعيد بن الحارث عن عبيد بن حنين عن قتادة. وتارة: عن سالم أبي النضر بدل سعيد بن الحارث، ويقرن مع ابن حنين بسر بن سعيد وتارة يجعل مكانهما أبا الحباب سعيد بن يسار، وهذا كله من فوائد أبي نصر ﵀ في هذا الجزء من \" الأمالي \". حيث حفظ لنا فيه ما ينير السبيل على البحث في حال هذا الحديث. وأما إسناد حديث شداد فلم أقف عليه لننظر فيه، وغالب الظن أن فيه علة تقدح في صحته. والله أعلم. ومما يوهن من شأن هذا الحديث أنه صح عن عباد بن تميم عن عمه أنه رأى رسول الله عليه وسلم مستلقيا في المسجد، واضعا إحدى رجليه على الأخرى. رواه البخاري (١ / ٤٦٦ بفتح الباري طبع بولاق) وترجم له بـ \" باب الاستلقاء في المسجد \" ثم روى عن سعيد بن المسيب قال: كان عمر وعثمان يفعلان ذلك، فلوكان الاستلقاء المذكور لا ينبغي لأحد من خلقه سبحانه كما زعم الحديث لما فعل ذلك رسول الله ﷺ ثم خلفاؤه من بعده، كما لا يخفى. ولا يعارض هذا ثبوت النهي عن الاستلقاء في صحيح مسلم (٦ / ١٥٤) وغيره لأنه غير معلل بهذه العلة المذكورة في هذا الحديث المنكر، وللعلماء مذهبان في الجمع بين هذا النهي وبين فعله ﷺ المخالف للنهي:\nالأول: ادعاء نسخ النهي.\nالثاني: حمل النهي حيث يخشى أن تبدو العورة، والجواز حيث يؤمن ذلك (١) وفي كل من المذهبين إشارة إلى رد هذا الحديث،\nفإنه لا يتمشى معهما البتة، أما على المذهب الأول فلأن الحديث صريح في أن الاستلقاء المذكور فيه من خصوصيات الله ﷿ فكيف يجوز ذلك؟! وأما على المذهب الثاني فلأنه صريح في أن العلة عنده هو انكشاف العورة أو عدم انكشافها، فلو كان يصح عنده أن العلة كون الاستلقاء من خصوصياته سبحانه لم يجز التعليل\nبغيرها وهذا ظاهر لا يخفى أيضا. وجملة القول إن هذا الحديث منكر جدا عندي، ولقد قف شعري منه حين وقفت عليه، ولم أجد الآن من تكلم عليه من الأئمة النقاد غير أن الحافظ الذهبي أورده في ترجمة \" فليح \"، كأنه يشير بذلك إلى أنه مما أنكر عليه كما هي عادته في \" ميزانه \". والله أعلم.\nثم وجدت في بعض الآثار ما يشهد لكون الحديث من الإسرائيليات، فروى الطحاوي في \" شرح المعاني \" (٢ / ٣٦١) بسند حسن أنه قيل للحسن (وهو البصري): قد كان يكره أن يضع الرجل إحدى رجليه على الأخرى؟ فقال: ما أخذوا ذلك إلا عن اليهود \". ثم رأيت البيهقي سبقني إلى الكلام على الحديث بنحو ما ظهر لي، فقال في \" الأسماء والصفات \" (ص ٣٥٥) بعد أن ساقه من طريق إبراهيم بن المنذر عن محمد بن فليح:\n\" فهذا حديث منكر، ولم أكتبه إلا من هذا الوجه، وفليح بن سليمان مع كونه من شرط البخاري ومسلم، فلم يخرجا حديثه هذا في \" الصحيح \"، وهو عند بعض الحفاظ غير محتج به \".\n_________\n(١) وهذا هو الذي رجحه الحافظ في \" الفتح \". اهـ.","vol":"2","page":179},{"text":"ثم روى بسنده عن ابن معين قال: لا يحتج بحديثه. وفي رواية: قال: ضعيف. قال: وبلغني عن النسائي أنه قال: ليس بالقوي. قال: \" فإذا كان فليح بن سليمان المدني مختلفا في جواز الاحتجاج به عند الحفاظ لم يثبت\nبروايته مثل هذا الأمر العظيم. وفيه علة أخرى، وهي أن قتادة بن النعمان مات في خلافة عمر بن الخطاب ﵁. وصلى عليه عمر، وعبيد بن حنين مات سنة خمس ومائة، وله خمس وسبعون سنة في قول الواقدي وابن بكير، فتكون روايته عن قتادة منقطعة، وقول الراوي: وانطلقنا حتى دخلنا على أبي سعيد لا يرجع إلى عبيد بن حنين، وإنما يرجع إلى من أرسله عنه، ونحن لا نعرفه، فلا تقبل المراسيل في الأحكام، فكيف في هذا الأمر العظيم؟! \".\n<span data-type=\"title\" id=toc-763>٧٥٦ </span>- \" الأمر المفظع، والحمل المضلع، والشر الذي لا ينقطع إظهار البدع \".\nضعيف جدا.\nرواه الطبراني (١ / ٣٢٧ / ١) وابن أبي عاصم في \" السنة \" رقم (٣٦) وابن بطة في \" الإبانة \" (١ / ١٧٣ / ١ - ٢) عن بقية: حدثنا عيسى بن إبراهيم عن موسى بن أبي حبيب عن الحكم بن عمير الثمالي مرفوعا. قلت: وهذا سند ضعيف جدا، عيسى هذا هو الهاشمي، قال البخاري والنسائي: \" منكر الحديث \". وقال أبو حاتم والنسائي أيضا: \" متروك الحديث \". وموسى بن أبي حبيب ضعفه أبو حاتم. والحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٦٨ - ٢٦٩) من رواية الحاكم وقال: \" لا يصح، قال الحاكم: عيسى واهي الحديث بمرة \".\nوأقره السيوطي (رقم ٦٥٢) من \" اللآليء \"، ثم ابن عراق في \" تنزيه الشريعة \" (١٣٦ / ١)، ومع ذلك فقد أورده السيوطي في \" الجامع الصغير \"، من رواية الطبراني هذه، واقتصر المناوي في شرحه على قوله: \" والحديث ضعيف \"! .","vol":"2","page":180},{"text":"<span data-type=\"title\" id=toc-764>٧٥٧ </span>- \" من وطيء امرأة وهي حائض، فقضى بينهما ولد، فأصابه جذام، فلا يلومن إلا نفسه \".\nضعيف.\nرواه أبو العباس الأصم في \" حديثه \" (ج ٢ رقم ١٤٧) والطبراني في \" الأوسط \" (١ / ١٦٩ / ١): حدثنا بكر بن سهل: أخبرنا محمد بن أبي السري العسقلاني: أخبرنا شعيب بن إسحاق عن الحسن بن الصلت عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا. وقال الطبراني:","vol":"2","page":180},{"text":"\" لم يرو هـ عن الزهري إلا الحسن بن الصلت - شيخ من أهل الشام - تفرد به ابن أبي السري \".\nقلت: وهو صدوق له أوهام كثيرة كما في \" التقريب \". والحسن بن الصلت لم أجد له ترجمة ولم يذكره الحافظ ابن عساكر في \" تاريخ دمشق \" مع أنه على شرطه! والحديث أعله الهيثمي (٤ / ٢٩٩) ببكر هذا فقال: \" ضعفه النسائي وقال الذهبي: قد حمل الناس عنه وهو مقارب الحديث \".\n<span data-type=\"title\" id=toc-765>٧٥٨ </span>- \" من مشى مع ظالم ليعينه وهو يعلم أنه ظالم فقد خرج من الإسلام \".\nضعيف جدا.\nرواه الطبراني (١ / ٣٢ / ٢): حدثنا عمرو بن إسحاق بن إبراهيم بن زبريق الحمصي: حدثني أبي: حدثنا عمرو بن الحارث عن عبد الله بن سالم عن الزبيدي عن عياش بن مؤنس أن أبا الحسن نمران بن مخمر حدثه أن أوس بن شرحبيل أحد بني المجمع حدثه به مرفوعا. قلت: وهذا سند ضعيف جدا عمرو بن إسحاق لم أعرفه ولم يورده ابن عساكر في \" تاريخه \" مع أنه على شرطه. وأبو إسحاق بن إبراهيم بن زبريق ضعيف جدا، قال النسائي: \" ليس بثقة \". وقال أبو داود: \" ليس بشيء \" وكذبه محدث حمص محمد بن عوف الطائي وهو أعرف بأهل بلده، وأما\nأبو حاتم فقال: لا بأس به! وعياش بن مؤنس وشيخه أبو الحسن نمران بن مخمر لم أعرفهما.","vol":"2","page":181},{"text":"<span data-type=\"title\" id=toc-766>٧٥٩ </span>- \" أربع من سعادة المرء: أن تكون زوجته موافقة، وأولاده أبرارا، وإخوانه صالحين، وأن يكون رزقه في بلده \".\nضعيف جدا.\nرواه النسائي في \" حديثه \" (١٣٢ / ٢) وابن عساكر في \" تاريخه \" (١٥ / ٣٢٥ / ٢) من طريقين عن بقية بن الوليد عن أبي يعقوب المدني عن عبد الله بن الحسين عن أبيه عن جده. وقال ابن عساكر: \" غريب جدا \". قلت: وهذا سند ضعيف جدا، أبو يعقوب المدني لم أعرفه، فهو من شيوخ بقية المجهولين الذين كان يدلسهم، قال ابن معين: \" إذا لم يسم بقية شيخه وكناه فاعلم أنه لا يساوي شيئا \". وقال ابن المبارك: \" نعم الرجل بقية لولا أنه يكني الأسماء، ويسمي الكنى \"!","vol":"2","page":181},{"text":"وعبد الله بن الحسين لم أعرفه، ولا نعلم للحسين بن علي بن أبي طالب ابنا اسمه عبد الله و(الحسين) كذلك وقع في الطريقين، ولعله خطأ من بعض الرواة أو النساخ، ويؤيده أن الحديث أخرجه أبو بكر الشافعي في \" الفوائد \" (ج ٧٣ / ٢٥٨ / ١) والديلمي (١ / ١ / ١٦٦) من طريق عمرو بن جميع عن عبد الله بن حسن عن أبيه عن جده مرفوعا. وعلى هذا فالحديث من مسند الحسن بن علي بن أبي طالب لا من مسند علي، فإن عبد الله هذا هو ابن حسن بن حسن بن علي بن أبي طالب، وهو ثقة مأمون، لكن الراوي عنه عمرو بن جميع كذاب: قد وجدت له طريقا أخرى عن الحسين عن علي ﵄، فقال الدنيوري في \" المجالسة \" كما في \" المنتقى منها \" (٢١ / ٢ نسخة حلب): حدثنا محمد بن الحسين حدثني علي بن الحسين بن موسى عن أبيه عن علي بن الحسين عن أبيه عن علي بن أبي طالب مرفوعا. وهذا إسناد ساقط من دون موسى (وهو ابن عبد الله بن حسن المتقدم) لم أعرفهم، لكن الدينوري نفسه متهم واسمه أحمد بن مروان، قال الذهبي: \" اتهمه الدارقطني، ومشاه غيره \". وقال الحافظ في \" اللسان \": \" وصرح الدارقطني في \" غرائب مالك بأنه يضع الحديث \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر والديلمي عن علي، وابن أبي الدنيا في \" كتاب الإخوان \" عن عبد الله بن الحكم عن أبيه عن جده.\nولم يتعقبه المناوي بشيء غير أنه قال: \" رمز المصنف لضعفه \".\nوقد عرفت أنه ضعيف جدا من طريق ابن عساكر، وباطل من الطريقين الآخرين، وقوله \" عبد الله بن الحكم \" أظنه تصحيف من \" عبد الله بن الحسن \" كما سبق في رواية أبي بكر الشافعي، وكذلك هو في \" الجامع الكبير \" (١ / ٩٠ / ١) لكن وقع فيه \" ... ابن أبي الحسن \"! .\n<span data-type=\"title\" id=toc-767>٧٦٠ </span>- \" المؤمن كيس فطن حذر \".\nموضوع.\nرواه القضاعي (٢ / ٢ / ٢) عن سليمان بن عمرو النخعي عن أبان عن أنس بن مالك مرفوعا. قلت: وهذا موضوع، النخعي هذا كان يضع الحديث كما قال أحمد وغيره. وأبان هو ابن أبي عياش متروك متهم، ولهذا فقد أساء السيوطي بإيراده إياه في \" الجامع الصغير \" من رواية القضاعي هذه.\nوقد تعقبه المناوي بقوله: \" قال العامري: \" حسن غريب \"، وليس فيما زعمه بمصيب. بل فيه أبو داود النخعي","vol":"2","page":182},{"text":"كذاب، قال في \" الميزان \" عن يحيى: كان أكذب الناس. ثم سرد له عدة أخبار هذا منها. قال ابن عدي: أجمعوا على أنه كان وضاعا \".\n<span data-type=\"title\" id=toc-768>٧٦١ </span>- \" المدينة قبة الإسلام، ودار الإيمان، وأرض الهجرة، ومبوأ الحلال والحرام \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (١ / ١٢٤ / ١) عن عيسى بن مينا - قالون -: حدثنا عبد الله بن نافع عن أبي المثنى القاريء عن سعيد المقبري عن أبي هريرة مرفوعا، وقال السيوطي في \" الحجج المبينة \" (٦٩ / ٢): \" سنده\nحسن \".\nوكأنه أخذه من قول الهيثمي في \" المجمع \" (٣ / ٢٥٨): \" وفيه عيسى بن مينا قالون، وحديثه حسن وبقية رجاله ثقات \"، وفي هذا نظر من وجهين:\nالأول: أن عيسى بن مينا لم يوثقه غير ابن حبان، وقد قال فيه الذهبي: \" أما في القراءة فثبت، وأما في الحديث فيكتب حديثه في الجملة، سئل عنه أحمد بن صالح المصري عن حديثه فضحك وقال: تكتبون عن كل أحد! \". قلت: ففي كلام أحمد بن صالح هذا إشارة إلى ضعف هذا الرجل إلى درجة أنه لا يكتب حديثه!\nالثاني: أن أبا المثنى القاريء واسمه سليمان بن يزيد ضعيف كما قال الدارقطني وتبعه الحافظ في \" التقريب \".\nوقال أبو حاتم: \" منكر الحديث ليس بالقوي \". وأما ابن حبان فأورده في \" الثقات \" (٢ / ١١٢) فهو عمدة الهيثمي في توثيقه.\nلكن توثيق ابن حبان لا قيمة له لاسيما مع مخالفة من هو أعرف منه بالرجال كأبي حاتم والدارقطني، لاسيما وهو أعني ابن حبان قد تناقض، فإنه قد ذكره في \" الضعفاء \" أيضا فقال (٣ / ١٥١): \" يخالف الثقات في الروايات لا يجوز الاحتجاج به ولا الرواية عنه إلا للاعتبار \".","vol":"2","page":183},{"text":"<span data-type=\"title\" id=toc-769>٧٦٢ </span>- \" من لعق العسل ثلاث غدوات كل شهر لم يصبه عظيم من البلاء \".\nضعيف.\nرواه البخاري في \" التاريخ \" (٣ / ٢ / ٥٥) وابن ماجة (٢ / ٣٤٣) والدولابي (١ / ١٨٥) والعقيلي في \" الضعفاء \" (٢٤٨) وابن بشران في \" الأمالي \" (١٦٩ / ٢) وابن عدي (١٥٠ / ١) عن سعيد بن زكريا عن الزبير بن سعيد الهاشمي عن عبد الحميد بن سالم عن أبي هريرة مرفوعا. وقال العقيلي:","vol":"2","page":183},{"text":"\" وقال البخاري: عبد الحميد بن سالم لا يعرف له سماع من أبي هريرة \".\nثم قال العقيلي: \" ليس له أصل عن ثقة \". وقال الذهبي: \" ما حدث عنه غير الزبير \".\nقلت: ومعنى هذا أن عبد الحميد مجهول، وقد صرح بهذا الحافظ في \" التقريب \"، وقال في \" الزبير \" هذا: \" إنه لين الحديث \". والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق العقيلي وقال (٣ / ٢١٥): \" لا يصح، قال يحيى: \" الزبير ليس بشيء ... \" ثم ذكر كلام العقيلي. قلت: ولم يتعقبه السيوطي في \" اللآليء \" إلا بأن له شاهدا. وسيأتي بيان ما فيه، وأما ابن عراق فقال في \" تنزيه الشريعة \" (٣٨٤ / ١): \" ورأيت بخط الحافظ ابن حجر على هامش \" تلخيص الموضوعات \" ما نصه: الزبير بن سعيد لم يتهم بكذب فكيف يحكم على حديثه بالوضع؟! والله أعلم.\nوالحديث من طريقه أخرجه ابن ماجه في \" سننه \" والبيهقي، وله طريق آخر عن أبي هريرة. أخرجه أبو الشيخ في الثواب \". قلت: ساقه السيوطي في \" اللآليء \" (٥٦٢) شاهدا، وذلك تساهل كبير فإن فيه وضاعا. ثم إن لفظه مغاير في بعض أطرافه وهو: \" من شرب العسل ثلاثة أيام في كل شهر على الريق عوفي من الداء الأكبر، الفالج والجذام والبرص \".\n<span data-type=\"title\" id=toc-770>٧٦٣ </span>- \" من شرب العسل ثلاثة أيام في كل شهر على الريق عوفي من الداء الأكبر، الفالج والجذام والبرص \".\nموضوع.\nرواه أبو الشيخ في \" الثواب \" بسنده \" عن علي بن عروة عن عبد الملك عن عطاء عن أبي هريرة مرفوعا. قلت: وهذا موضوع، وآفته علي بن عروة قال ابن حبان (٢ / ١٠٥): \" كان يضع الحديث على قلة روايته \".\nوكذبه صالح جزرة وغيره. ومن العجائب أن السيوطي ثم ابن عراق أوردا هذا الحديث شاهدا للحديث الذي قبله مع أنه مما لا يخفى عليهما أن الحديث الشديد الضعف لا يصلح في الشواهد! فكأنهما لم يتنبها لحال ابن عروة هذا، وكذلك المناوي، فإنه قال: \" إن السيوطي لم يتعقب ابن الجوزي إلا بأن له هذا الشاهد \".\nثم ساقه وسكت عليه. ولذلك رأيت أنه لابد من بيان حاله حتى لا يغتر بهم غافل.","vol":"2","page":184},{"text":"<span data-type=\"title\" id=toc-771>٧٦٤ </span>- \" إذا أعطى أحدكم الريحان فلا يرده، فإنه خرج من الجنة \".","vol":"2","page":184},{"text":"ضعيف.\nرواه الترمذي (٤ / ١٨) عن حنان عن أبي عثمان النهدي مرفوعا، وقال: \" هذا حديث غريب حسن، ولا نعرف لحنان غير هذا الحديث، وأبو عثمان النهدي قد أدرك زمان النبي ﷺ ولم يره، ولم يسمع منه \".\nقلت: وحنان في عداد المجهولين، فالحديث له علتان: الجهالة والإرسال، فهو ضعيف فتحسين الترمذي له مع استغرابه إياه مستغرب!، والمناوي إنما نقل عنه الاستغراب فقط، وكذلك هو في نسخة بولاق من \" الترمذي \" (٢ / ١٣٠) فلعله الصواب، والله أعلم.\n(تنبيه): ثم إنني أقول: قد يشكل على بعض القراء استغرابي المذكور، وجوابا عليه أقول: وجه ذلك أن جمع الترمذي بين لفظتي \" غريب \" و\" حسن \" إنما يعني في اصطلاحه أنه حسن لذاته بخلاف ما لو قال: \" حديث حسن \" فقط، دون لفظة \" غريب \" فإنه يعين أنه حسن لغيره، وبخلاف ما لو قال: \" حديث غريب \" فقط، فإنما يعني أن إسناده ضعيف ولذلك رجحت الاستغراب فقط، لأن الإرسال ينافي الحسن لذاته عند المحدثين، لاسيما إذا كان في الإسناد جهالة. فاحفظ هذا فإنه هام.\n<span data-type=\"title\" id=toc-772>٧٦٥ </span>- \" تذهب الأرضون كلها يوم القيامة إلا المساجد، فإنها تنضم بعضها إلى بعض \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٢١ / ١): حدثنا علي بن سعيد: حدثنا نصار بن حرب: حدثنا أصرم بن حوشب الهمداني: حدثنا قرة بن خالد عن الضحاك بن مزاحم عن ابن عباس مرفوعا. ورواه ابن عدي (٢٧ / ٢) من طريق آخر عن أصرم به. ثم قال بعد أن ساق له أحاديث أخرى: \" وهذه الأحاديث بواطيل عن قرة بن خالد، لا يحدث بها عنه غير أصرم هذا \". قلت: قال فيه ابن معين: \" كذاب خبيث \" وقال ابن حبان (١ / ١٧٢): \" كان يضع الحديث على الثقات \". ولهذا أورده ابن عراق في \" تنزيه الشريعة \" (٢٣٥ / ١) من رواية ابن عدي عنه تبعا للسيوطي في \" اللآليء \" (٢ / ١٧) مقرا لابن الجوزي على وضعه. وكذلك جزم بوضعه ابن القيم في كلامه المنقول في مخطوط (٥٤٨٥ / ١١٤ / ٢) . ومع هذا أورده السيوطي في \" الجامع الصغير \"!","vol":"2","page":185},{"text":"<span data-type=\"title\" id=toc-773>٧٦٦ </span>- \" أربع لا يشبعن من أربع: أرض من مطر، وأنثى من ذكر، وعين من نظر، وعالم من علم \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٢ / ٢٨١) ومن طريقه ابن الجوزي في","vol":"2","page":185},{"text":"\" الموضوعات \" (١ / ٢٣٤) عن محمد يعني ابن الفضل عن التيمي عن ابن سيرين عن أبي هريرة مرفوعا، وقال: \" غريب، تفرد به محمد بن الفضل، وهو ابن عطية \". قلت: وهو كذاب كما قال الفلاس، وقال أحمد: \" حديثه حديث أهل الكذب \".\nوقال ابن حبان (٢ / ٢٧٤): \" كان يروي الموضوعات عن الأثبات \".\nوله طريق أخرى، رواه العقيلي في \" الضعفاء \" (٢٢٠) وكذا ابن حبان (٢ / ٢٦) عن محمد بن الحسن بن زبالة: حدثنا عبد الله بن محمد بن عجلان عن أبيه عن جده عن أبي هريرة، وقال العقيلي: \" لا أصل له، عبد الله بن محمد بن عجلان منكر الحديث، لا يتابع على هذا الحديث \".\nقلت: وقال ابن حبان: \" لا يحل كتب حديثه إلا على جهة التعجب، وروى عن أبيه نسخة موضوعة \".\nقلت: ومحمد بن الحسن بن زبالة كذاب أيضا، وقول السيوطي في \" اللآليء \" (١ / ٢١٠): \" محمد بن الفضل روى له الترمذي وابن ماجه، وابن زبالة روى له أبو داود \"، فهو مما لا يساوي شيئا بعد تكذيب الأئمة لهما.\nوروي الحديث عن عائشة، أخرجه ابن عدي (٢٥١ / ١) وابن حبان (٢ / ١٤٣) وعبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٣ / ٢٣١ / ١) وابن عساكر (٣ / ٢٧٥ / ٢، ١٣ / ١٩٥ / ١) وكذا الطبراني في \" الأوسط \" عن عبد السلام بن عبد القدوس عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nوقال ابن عدي: \" لا يرويه عن هشام غير عبد السلام، وهو بهذا الإسناد منكر، وعبد السلام عامة ما يرويه غير محفوظ \". وقال ابن حبان: \" يروي الأشياء الموضوعة \".\nويبدو أنه قد توبع ولكن من كذاب مثله أو أكذب منه، فقد أورده الحافظ محمد بن طاهر المقدسي في \" تذكرة الموضوعات \" (ص ١١) وقال: \" فيه حسين بن علوان وعبد السلام بن عبد القدوس وهما ضعيفان \".\nونقل السيوطي عنه أنه قال في \" تذكرة الحفاظ \": \" رواه عن هشام بن حسين بن علوان الكوفي، وكان يضع الحديث، وعبد السلام هذا لعله سرقه منه فإنه بحسين أشهر \". قلت: وفيه ترجمة ابن علوان ساق الذهبي الحديث في جملة أحاديث له، ثم قال:","vol":"2","page":186},{"text":"\" وذكر له ابن حبان أحاديث من هذا النمط مما يعلم وضعه على هشام \". ولما ساق الذهبي هذا الحديث عقبه بقوله: \" قلت: وكذاب من كذب! \". قلت: وأما السيوطي فلم يعلم وضعه لأنه أورده في الجامع الصغير \" من رواية أبي نعيم عن أبي هريرة، وابن عدي والخطيب في \" التاريخ \" عن عائشة، وتعقبه المناوي بنحوما سبق منا، وأقره ابن الجوزي على ذكره في \" الموضوعات \"! وأما السيوطي فتعقب ابن الجوزي في \" اللآليء \" (١ / ٢١٠ - ٢١١) بما لا طائل تحته وقد ذكرنا قريبا نموذجا من تعقبه.\nوذكر أن الخرائطي رواه في \" اعتلال القلوب \" عن محمد بن كعب القرظي من قوله نحوه. وهذا مع أنه موقوف وفي سنده أبا معشر وهو ضعيف فإنه يدل على أن الحديث لا أصل له مرفوعا عن رسول الله ﷺ، ولعل أولئك الكذابين سرقوه ورفعوه إليه ﷺ. والحديث أورده ابن القيم في \" المنار \" فقال (ص ٤٨): \" ومما يعرف كون الحديث موضوعا ركاكة ألفاظ الحديث وسماجتها بحيث يمجها السمع ويسمج معناها الفطن \". ثم ساق أحاديث هذا أولها.\n<span data-type=\"title\" id=toc-774>٧٦٧ </span>- \" خلق الورد الأحمر من عرق جبريل ليلة المعراج، وخلق الورد الأبيض من عرقي، وخلق الورد الأصفر من عرق البراق \".\nموضوع.\nرواه ابن عساكر (٤ / ٢٣٦ / ١) عن الحسن بن عبد الواحد القزويني: أخبرنا هشام بن عمار: أخبرنا مالك عن الزهري عن أنس مرفوعا.\nقلت: وهذا حديث موضوع آفته القزويني هذا قال الذهبي: \" روى في خلق الورد الأحمر خبرا كذبا، وهو غير معروف \". وقال ابن عساكر عقب الحديث: \" قرأت بخط عبد العزيز الكتاني: قال لي أبو النجيب الأرموي: \" هذا حديث موضوع، وضعه من لا علم له، وركبه على هذا الإسناد الصحيح \". وأقره الحافظ ابن حجر في \" لسان الميزان \".","vol":"2","page":187},{"text":"<span data-type=\"title\" id=toc-775>٧٦٨ </span>- \" إن أحسن الحسن الخلق الحسن \".\nموضوع.\nرواه أبو بكر الطريثيثي في \" مسلسلاته \" (١ / ٢) والقضاعي (٨٣ / ١) عن أبي العباس جعفر بن محمد المستغفري عن محمد بن زكريا الغلابي قال: أخبرنا الحسن عن الحسن عن الحسن بن أبي الحسن عن الحسن أن النبي ﷺ قال: فذكره قال أبو العباس:","vol":"2","page":187},{"text":"\" أما الحسن الأول فهو الحسن بن زياد.\nوالحسن الثاني فهو الحسن بن حسان. والحسن الثالث هو الحسن بن أبي الحسن البصري. والحسن الرابع هو الحسن بن علي بن أبي طالب ﵁ \".\nومن طريق الطريثيثي رواه ابن الجوزي في \" مسلسلاته \" (الحديث ٣٦) لكنه قال: \" الحسن الأول هو الحسن بن حسان العبدي، والثاني ابن دينار ... \". والباقي مثله ولعله الصواب فقد ساقه من طريق أخرى عن محمد بن زكريا الغلابي قال: حدثنا الحسن بن حسان العبدي عن الحسن بن دينار عن الحسن البصري قال: قال الحسن بن علي بن طالب.\nفذكره موقوفا عليه ثم قال: \" هذا الحديث لا أصل له موقوفا، أنبأنا أبو زرعة بن محمد بن طاهر عن أبيه: هذا حديث مصنوع لا أصل له، والحسن بن دينار قد كذبه أحمد ويحيى، وإنما أراد التسلسل وتكلف من بعده هذه\nالقاعدة \". قلت: والغلابي يضع الحديث كما قال الدارقطني، وساق له الذهبي حديثا ثم عقب عليه بقوله: \" فهذا كذب من الغلابي \". قلت: ومدار الحديث مرفوعا، وموقوفا عليه فهو موضوع على كل حال، وهو مما سود به السيوطي كتابه \" الجامع الصغير \" فقد أورده فيه من رواية المستغفري في \" مسلسلاته \" وابن عساكر عن الحسن بن علي. ولم يتعقبه المناوي إلا بأن فيه الحسن بن دينار أورده الذهبي في \" الضعفاء \" وقال: \" النسائي وغيره متروك \". وهذا تقصير منه فالغلابي مثل ابن دينار أو شر منه، لأن ابن دينار وإن كذب فلم ينسب للوضع.\n<span data-type=\"title\" id=toc-776>٧٦٩ </span>- \" من ذهب في حاجة أخيه المسلم فقضيت حاجته كتب له حجة وعمرة، وإن لم تقض كتبت له عمرة \".\nموضوع.\nرواه ابن عساكر في \" التاريخ - ترجمة الحسن بن علي \" من طريق البيهقي بسنده عن عمرو بن خالد الأسدي: أنبأنا أبو حمزة الثمالي عن علي بن الحسن قال: \" خرج الحسن يطوف بالكعبة، فقام إليه رجل فقال: يا أبا محمد!\nاذهب معي في حاجتي إلى فلان، فترك الطواف وذهب معه، فلما ذهب خرج إليه رجل حاسدا للرجل الذي ذهب معه، فقال: يا أبا محمد تركت الطواف وذهبت مع فلان إلى حاجته؟ قال: فقال له حسن: كيف لا أذهب معه ورسول الله ﷺ قال: فذكره: فاكتسبت حجة وعمرة، ورجعت إلى طوافي.","vol":"2","page":188},{"text":"قلت: وهذا سند واه بمرة، أبو حمزة الثمالي ضعيف، واسمه ثابت ابن أبي صفية. وعمرو بن خالد الأسدي هو أبو يوسف ويقال: أبو حفص الأعشى قال ابن حبان (٢ / ٧٩): \" يروي عن الثقات الموضوعات، لا تحل الرواية عنه إلى على جهة الاعتبار \". وقال ابن عدي: \" منكر الحديث \".\nوساق له حديثا حكم بوضعه وأن البلاء منه. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية البيهقي عن الحسن بن علي. وهو مما بيض له المناوي.\n<span data-type=\"title\" id=toc-777>٧٧٠ </span>- \" إذا كان عشية عرفة هبط الله ﷿ إلى السماء الدنيا فيطلع إلى أهل الموقف: مرحبا بزواري والوافدين إلى بيتي، وعزتي لأنزلن إليكم ولأساوي مجلسكم بنفسي، فينزل إلى عرفة فيعمهم بمغفرته ويعطيهم ما يسألون إلا المظالم، ويقول: يا ملائكتي أشهدكم أني قد غفرت لهم، ولا يزال كذلك إلى أن تغيب الشمس، ويكون إمامهم إلى المزدلفة، ولا يعرج إلى السماء تلك الليلة، فإذا أشعر الصبح وقفوا عند المشعر الحرام غفر لهم حتى المظالم، ثم يرجع إلى السماء وينصرف الناس إلى منى \".\nموضوع.\nرواه ابن عساكر (٤ / ٢٤٠ / ١) عن أبي علي الأهوازي بسنده عن الحسن بن سعيد: أخبرنا أبو علي الحسين بن إسحاق الدقيقي: أخبرنا أبو زيد حماد بن دليل، عن سفيان الثوري عن قيس بن مسلم عن عبد الرحمن بن سابط عن أبي أمامة الباهلي مرفوعا. وقال: \" هذا حديث منكر، وفي إسناده غير واحد من المجهولين \".\nقلت: بل هو حديث موضوع، ولوائح الوضع عليه لائحة، ولعل آفته أبو علي الأهوازي، واسمه الحسن بن علي، وهو إن وثقه بعضهم، فقد قال الخطيب. \" كذاب في الحديث وفي القراآت جميعا \".\nوقال ابن عساكر عقب كلامه السابق: \" وللأهوازي أمثاله في كتاب جمعه في \" الصفات \" سماه \" كتاب البيان في شرح عقود أهل الإيمان \"، أودعه أحاديث منكرة كحديث \" إن الله تعالى لما أراد أن يخلق نفسه خلق الخيل، فأجراها حتى عرقت، ثم خلق نفسه من ذلك العرق \"! مما لا يجوز أن يروى ولا يحل أن يعتقد، وكان مذهبه مذهب السالمية يقول بالظاهر، ويتمسك بالأحاديث الضعيفة التي تقوي له رأيه (١) .\n_________\n(١) قلت: لعل ابن عساكر يعني بـ (رأيه) غلوه في إثبات الصفات كما يدل عليه هذا الحديث ونحوه مما اتهم بوضعه. وإلا فالتمسك بظاهر النصوص دون تأويل أو تعطيل هو مذهب السلف الصالح والأئمة الأربعة وغيرهم، لا يرغب عنه إلا كل هالك. ثم إن (السالمية) نسبة إلى أحمد بن محمد بن سالم الزاهد البصري شيخ السالمية، قال في \" الشذرات \" (٣ / ٣٦): \" كان له أحوال ومجاهدات، وعنه أخذ الأستاذ أبو طالب صاحب \" القوت \"، وقد خالف أصول السنة في مواضع، وبالغ في الإثبات في مواضع، وعمر دهرا وبقي إلى سنته بضع وخمسين وثلاثمائة \".","vol":"2","page":189},{"text":"وحديث إجراء الخيل موضوع، وضعه بعض الزنادقة ليشنع على أصحاب الحديث في روايتهم المستحيل، فقبله بعض من لا عقل له ورواه، وهو مما يقطع ببطلانه شرعا وعقلا.\nقلت: وهذا الحديث الباطل من وضع محمد بن شجاع الثلجي الحنفي كما صرح به علماء الحديث، وقد قال ابن عدي في ترجمته (٣٧٦ / ١): \" كان يضع أحاديث في التشبيه ينسبه إلى أصحاب الحديث ليثلبهم به، روى عن حبان بن هلال - وهو ثقة - عن حماد بن سلمة عن أبي المهزم عن أبي هريرة عن النبي ﷺ: فذكر حديث الخيل هذا، ثم قال: مع أحاديث كثيرة وضعها من هذا النحو، فلا يجب أن يشتغل به لأنه ليس من أهل الرواية. حمله التعصب على أن وضع أحاديث ليثلب أهل الأثر بذلك \".\nقلت: وهذا الحديث الباطل هو أول حديث أورده ابن الجوزي في \" الموضوعات \" وقال (١ / ١٠٥): \" موضوع اتهم به محمد بن شجاع، ولا يضع مثل هذا مسلم \".\nقال السيوطي (١ / ٣): \" ولا عاقل \".\nوقد أورده ابن الجوزي من طريق الحاكم: أنبأنا إسماعيل بن محمد الشعراني قال: أخبرت عن محمد بن شجاع الثلجي بإسناده الذي ذكره ابن عدي. وابن شجاع هذا اتفق أئمة الحديث على تركه، بل كذبه بعضهم كالساجي وغيره وعلمت آنفا اتهام ابن عدي له بالوضع. فمن عجائب تعصب الشيخ زاهد الكوثري على أهل الحديث انتصارا لأهل مذهبه أنه يبرئ ابن شجاع هذا من عهدة هذا الحديث ويتهم به حماد بن سلمة ﵀ المتفق على جلالته وصدقه، والذي قال فيه بعضهم: \" إذا رأيت الرجل يقع في حماد فاتهمه على الإسلام \".\nانظر تعليقه على \" السيف الصقيل \" (ص ٩٦ - ٩٧) . وهو حين يبرئ ابن شجاع منه يحتج على ذلك بأن السند منقطع بينه وبين شيخ الحاكم: الشعراني، ثم سرعان ما يتناسى هذا حين يتهم به حماد بن سلمة مع أن الطريق هو هو! ثم هو يفتري على ابن عدي لأنه اتهم ابن شجاع هذا بوضع هذا الحديث وغيره فينسب إليه ما لم يقله فاسمع إليه حيث يقول في تعليقه على \" تبيين كذب المفتري \" لابن عساكر (ص ٣٧٠): \" ومن غريب التعدي ما يقوله ابن عدي أنه (يعني ابن شجاع) كان يضع الأحاديث ويدسها في كتب أهل الحديث ليفضحهم فيرونها بسلامة باطن \". فإن قوله: \" ويدسها في كتب أهل الحديث \" ليس من كلام ابن عدي كما يظهر لك","vol":"2","page":190},{"text":"بمقابلته بنص كلامه الذي نقلته آنفا من كتابه \" الكامل \".\nوغرضه من هذا الدس إقناع القاري بما زعمه من تعدي ابن عدي والرد عليه بقوله: \" لأن ابن شجاع ما كان خادما ولا ربيبا عند راو من الرواة حتى يتصور أن يدس بين كتب أحدهم شيئا ... فإذا لم يبرهن الجارحة على كتب من دس ابن شجاع وماذا دس وكيف دس لا ينجيه من هذه الوقيعة إذا وقعت الواقعة كونه يرويها عن عامي (يعني ابن عدي) مثله ... فلعنة الله على الكاذبين \".\nهذا مما علقه وهذى به حول ما نسبه لابن عدي من دس ابن شجاع في كتب الحديث، وإذا عرفت أن هذا مدسوس على ابن عدي فعلى من يعود دعاؤه \" فلعنة الله على الكاذبين \"؟\n<span data-type=\"title\" id=toc-778>٧٧١ </span>- \" يبعث الله الأنبياء على الدواب، ويبعث صالحا على ناقته، كما يوافي بالمؤمنين من أصحابه المحشر، ويبعث بابني فاطمة: الحسن والحسين على ناقتين، وعلي بن أبي طالب على ناقتي، وأنا على البراق ويبعث بلالا على ناقة ينادي بالأذان وشاهده، حقا حقا، حتى إذا بلغ \" أشهد أن محمدا رسول الله \" شهدتها جميع الخلائق من المؤمنين الأولين والآخرين، فقبلت ممن قبلت منه \".\nموضوع.\nرواه الخطيب في \" التاريخ \" (٣ / ١٤٠ - ١٤١) وعنه ابن عساكر (٣ / ٢٣١ / ١ - ٢) عن محمد بن عائذ: حدثنا علي بن داود القنطري: حدثنا عبد الله بن صالح: حدثنا يحيى بن أيوب عن ابن جريج عن محمد بن كعب القرظي عن أبي هريرة مرفوعا. قلت: وهذا إسناد ضعيف وله علل:\nالأولى: عنعنة ابن جريج، فإنه مدلس.\nالثانية: ضعف عبد الله بن صالح.\nالثالثة: جهالة محمد بن عائذ وهو ابن الحسين بن مهدي الخلال وفي ترجمته ساق له الخطيب هذا الحديث ولم يذكر فيها غير ذلك! والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق الخطيب وقال (٣ / ٢٤٦): \" موضوع.\nعبد الله بن صالح كاتب الليث منكر الحديث جدا كان له جار يضع الحديث على شيخ عبد الله، ويكتبه بخط يشبه خط عبد الله ويرميه في داره بين كتبه فيتوهم عبد الله أنه خطه فيحدث به \".\nوتعقبه السيوطي في \" اللآلي \" (٢ / ٤٤٦) بأن له طريقا آخر، أخرجه الحاكم في \" المستدرك \" (٣ / ١٥٢) من طريق أبي مسلم قائد الأعمش: حدثنا الأعمش عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا وقال الحاكم:","vol":"2","page":191},{"text":"\" صحيح على شرط مسلم \". ورده الذهبي فقال: \" أبو مسلم لم يخرجوا له، قال البخاري: فيه نظر. وقال غيره: متروك \". وتعقبه أيضا بأن له شواهد من حديث بريدة، وعلي، وأنس. قلت: لكن كلها من رواية الكذابين فلا يستشهد بها، ولا يخرج الحديث عن كونه موضوعا، لاسيما ولوائح الوضع عليه ظاهرة.\n<span data-type=\"title\" id=toc-779>٧٧٢ </span>- \" يبعث الله ناقة صالح فيشرب من لبنها هو ومن آمن به من قومه، ولي حوض كما بين عدن إلى عمان، أكوابه عدد نجوم السماء، فيستسقي الأنبياء، ويبعث الله صالحا على ناقته، قال معاذ بن جبل: يا رسول الله وأنت على العضباء؟ [قال: أنا] على البراق، يخصني الله به من الأنبياء، وفاطمة ابنتي على العضباء، ويؤتى بلال على ناقة من نوق الجنة فيركبها، وينادي بالأذان فيصدقه من سمعه من المؤمنين حتى يوافي المحشر، ويوتى بلال بحلتين من حلل الجنة فيكساهما، فأول من يكسى من المسلمين بلال، وصالح المؤمنين بعد \".\nموضوع.\nرواه ابن عساكر (٣ / ٢٣١ / ٢) عن محمد بن الفضل بن عطية عن أبيه عن عبد الله بن بريدة عن أبيه مرفوعا. قلت: ومحمد بن الفضل كذاب. ثم رواه ابن عساكر من طريق سلام بن سليم: حدثنا خليفة بن عثمان عمن حدثه عن مكحول عن كثير بن مرة الحضرمي مرفوعا. وهذا إسناد تالف، وله علل:\nالأولى: الإرسال، فإن الحضرمي هذا تابعي، ووهم من عده من الصحابة كما في \" التقريب \".\nالثانية: جهالة الراوي عن مكحول، فإنه لم يسم.\nالثالثة: خليفة بن عثمان هذا لم أعرفه. الرابعة: سلام بن سليم وهو المدائني الطويل متهم بالكذب والوضع، فهو آفة الحديث.","vol":"2","page":192},{"text":"<span data-type=\"title\" id=toc-780>٧٧٣ </span>- \" إذا كان يوم القيامة حملت على البراق، وحملت فاطمة على ناقة العضباء، وحمل بلال على ناقة من نوق الجنة، وهو يقول: الله أكبر، الله أكبر إلى آخر الأذان، يسمع الخلائق \".","vol":"2","page":192},{"text":"موضوع.\nرواه ابن عساكر (٣ / ٢٣١ / ٢) عن إسحاق بن محمد الفروي: حدثنا عيسى بن عبد الله بن عمر بن علي بن أبي طالب عن أبيه عن جده محمد بن عمر بن علي بن أبي طالب قال: قال رسول الله ﷺ: فذكره. قلت: وهذا سند ضعيف جدا، عيسى هذا قال الدارقطني: \" متروك \". وقال ابن حبان (٢ / ١١٩): \" يروي عن آبائه أشياء موضوعة \". ذكره الذهبي وساق له أحاديث هذا أحدها وقال: \" هذا لعله موضوع \". وأقره الحافظ في \" اللسان \". وإسحاق الفروي صدوق، كف فساء حفظه. ثم إن الإسناد معضل على ما وقع في \" التاريخ \" وكذلك نقله السيوطي في \" اللآليء \" (٢ / ٤٤٧) مع اختلاف يسير في السند، لكن الظاهر أنه موصول، فقد ذكره في \" الميزان \" من طريق الفروي، وفيه بعد قوله عن جده: \" عن أبيه عمر بن علي عن علي مرفوعا \".\n<span data-type=\"title\" id=toc-781>٧٧٤ </span>- \" يحشر المؤذنون يوم القيامة على نوق من نوق الجنة يقدمهم بلال، رافعي أصواتهم بالأذان ينظر إليهم الجمع، فيقال: من هؤلاء؟ فيقال: مؤذنوأمة محمد ﷺ، يخاف الناس ولا يخافون، ويحزن الناس ولا يحزنون \".\nموضوع.\nرواه الخطيب (١٣ / ٣٨) وعنه ابن عساكر (٣ / ٢٣٢ / ١ - ٢) عن موسى بن إبراهيم المروزي: حدثنا داود بن الزبرقان عن محمد بن جحادة عن أنس مرفوعا.\nقلت: هذا موضوع آفته إما داود، وإما موسى المروزي وكلاهما كذاب، والكذب في الثاني أكثر.","vol":"2","page":193},{"text":"<span data-type=\"title\" id=toc-782>٧٧٥ </span>- \" يجيء بلال يوم القيامة على راحلة رحلها ذهب وزمامها در وياقوت، يتبعه المؤذنون حتى يدخلهم الجنة، حتى إنه ليدخل من أذن أربعين يوما يطلب بذلك وجه الله \".\nموضوع.\nأورده ابن الجوزي في \" الموضوعات \" (٢ / ٩٠) من طريق الدارقطني عن أبي الوليد المخزومي: حدثنا عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا. وقال: \" قال الدارقطني: تفرد به أبو الوليد خالد بن إسماعيل قال ابن عدي: كان يضع الحديث على الثقات \". وأقره السيوطي في \" اللآليء \" (٢ / ١٣) . قلت: ومن طريقه رواه ابن عساكر (٣ / ٢٣٢ / ١) مختصرا ومطولا.","vol":"2","page":193},{"text":"<span data-type=\"title\" id=toc-783>٧٧٦ </span>- \" صلوا قراباتكم ولا تجاوروهم، فإن الجوار يورث بينكم الضغائن \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (١٤٩) والديلمي (٢ / ٢٤٧) عن داود بن المحبر قال: حدثنا أبو بكر عبد الله بن عبد الجبار القرشي عن سعيد بن أبي بكر بن أبي موسى عن أبيه عن جده مرفوعا وقال العقيلي: \" حديث منكر لا\nيحفظ إلا من هذا الشيخ، ولا أصل له \". يعني سعيد بن أبي بكر هذا، وقال فيه: \" حديثه غير محفوظ، ولا يعرف إلا بهذا، وعبد الله بن عبد الجبار مجهول \".\nقلت: وداود بن المحبر هو صاحب \" كتاب العقل \" وأكثر أحاديثه موضوعات كما قال الحافظ، فلعله آفة الحديث، وقد أشار لهذا الذهبي فقال في ترجمة سعيد هذا وقد ذكر له هذا الحديث: \" حديث منكر، والآفة ممن بعده \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٨٨) من رواية العقيلي هذه، وأقره السيوطي في \" اللآليء \" (٢ / ٢٩٨) وأيده بكلام الذهبي السابق، فاعجب منه بعد هذا كيف أورد الحديث في \" الجامع الصغير \" من رواية العقيلي أيضا! وتعقبه المناوي بنحوما ذكرنا وأنهى كلامه بقوله: \" ولهذا حكم ابن الجوزي على الحديث بالوضع \".\nوأقره المناوي. وكأنه خفي عليه إقرار السيوطي أيضا له.","vol":"2","page":194},{"text":"<span data-type=\"title\" id=toc-784>٧٧٧ </span>- \" ما أذنب عبد ذنبا فساءه إلا غفر الله له، وإن لم يستغفر منه \".\nموضوع.\nرواه أبو بكر الشافعي في \" الفوائد \" (١١٤ / ١) وابن حبان في \" الضعفاء \" (١ / ١٨٠) عن بشر بن إبراهيم أبي سعيد القرشي (الأصل القزويني وهو تصحيف): أخبرنا الأوزاعي عن الزهري عن سعيد بن المسيب عن عائشة مرفوعا.\nومن هذا الوجه رواه ابن عساكر (٣ / ١٥٤ / ٢) . وهذا موضوع. وآفته بشر هذا قال الذهبي: \" قال العقيلي: \" روى عن الأوزاعي أحاديث موضوعة لا يتابع عليها \". وقال ابن عدي: \" هو عندي ممن يضع الحديث \". وقال ابن حبان: \" كان يضع الحديث على الثقات \". فمن مصائبه ... \". ثم ذكر له أحاديث هذا منها.\nوللحديث طريق أخرى بلفظ \" ما علم الله من عبد ندامة ... \" مضى برقم (٣٢٣) .","vol":"2","page":194},{"text":"<span data-type=\"title\" id=toc-785>٧٧٨ </span>- \" لا تصلح الصنيعة إلا عند ذي حسب أو دين، كما لا تصلح الرياضة إلا في نجيب \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (٤٦٨) وابن الأعرابي في معجمه (٣٢ / ١) والخطيب في \" التاريخ \" (١٤ / ١٦٤) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (٢٩١ / ١) وأبو الخطاب نصر القاري في \" حديث أبي بكر بن طلحة \" (١٦٣ / ١) وابن عساكر (٤ / ٢٩٥ / ٢) عن يحيى بن هاشم السمسار: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعا. وقال العقيلي: \" السمسار كان يضع الحديث على الثقات، ولا يصح في هذا شيء \". قلت: ولهذا أورد الحديث ابن الجوزي في \" الموضوعات \" (٢ / ١٦٧) من طريق الخطيب وحكى كلام العقيلي الذي نقلته آنفا.\nوتعقبه السيوطي في \" اللآليء \" (٢ / ٨٢) ثم ابن عراق في \" تنزيه الشريعة \" (٢٦٥ / ٢) بأن السمسار لم يتفرد به بل له متابعون: عبيد بن القاسم والمسيب بن شريك وأبو المطرف المغيرة بن المطرف، وبأن له شاهدا عند الطبراني. قلت: أما عبيد بن القاسم فهو كذاب يضع الحديث كما قال صالح جزرة وأبو داود، ومثله قول ابن حبان (٢ / ١٦٥): \" روى عن هشام بن عروة نسخة موضوعة، لا يحل كتب حديثه إلا على جهة التعجب \". فلا قيمة لمتابعته. وروايته عند البزار وكذا القضاعي (٧٤ / ١) .\nوأما المسيب بن شريك فضعيف جدا قال البخاري: \" سكتوا عنه \" وقال مسلم وجماعة: \" متروك \". فلا يعتد بمتابعته أيضا وروايته عند ابن عدي كما ذكر في \" اللآلي \" والبيهقي في \" الشعب \" كما في تنزيه الشريعة وقال البيهقي: \" حديث ضعيف، ورواه جماعة من الضعفاء عن هشام، ويقال إنه من قول عروة \".\nقلت: وهذا هو الأشبه أنه من قول عروة بن الزبير، فقد رواه كذلك الخطيب (١٣ / ١٣٩) من طريق علي بن المديني قال: \" المسيب بن شريك كتبت عنه كتابا كثيرا، ولم أترك عندي عنه إلا ثلاثة أحاديث: حدثنا المسيب عن هشام عن أبيه قال: لا تكون الصنيعة.... إلخ \".\nوأما أبو المطرف المغيرة بن المطرف فلم أعرفه، والطريق إليه لا يصح، فقال السيوطي: \" وقال ابن لال: حدثنا عبد الله بن أوس: حدثنا إبراهيم بن سعيد الشاهيني: حدثنا محمد بن عباد بن موسى العكلي: حدثنا أبو المطرف المغيرة بن المطرف عن هشام به \". قلت: وهذا سند مظلم لم أعرف أحدا ممن دون هشام غير العكلي هذا، ولم يحمد ابن معين أمره، وقال ابن عقده: \" في أمره نظر \".","vol":"2","page":195},{"text":"ورواه ابن عدي (٩٧ / ٢) من طريق حسين بن المبارك الطبراني حدثنا إسماعيل بن عياش عن هشام بن عروة به. وقال: \" منكر المتن، والبلاء فيه من الحسين هذا، وأحاديثه مناكير \". وأما الشاهد الذي سبقت الإشارة إليه من رواية الطبراني فهو: \" إن المعروف لا يصلح إلا لذي دين، أولذي حسب، أولذي حلم \".\n<span data-type=\"title\" id=toc-786>٧٧٩ </span>- \" إن المعروف لا يصلح إلا لذي دين، أولذي حسب، أولذي حلم \".\nضعيف جدا.\nرواه ابن عساكر (٣ / ١١١ / ١) عن سليمان بن سلمة الحمصي: حدثنا منيع بن السري الحوازي: حدثنا عبد الله بن حميد المزني عن مريج بن مسروق الهو زني عن أبي زكريا عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ساقط من دون أبي زكريا لم أعرفهم غير سليمان بن سلمة الحمصي وهو متهم بالكذب وهو الخبائري. وأما أبو زكريا فقد ترجمه ابن عساكر وسماه إياس بن زيد الخزاعي والد عبد الله بن أبي زكريا وقال: أدرك عمر بن الخطاب، وروى أن عمر وصفه بالرجل الصالح. والحديث أشار إليه السيوطي في \" اللآليء \" (٢ / ٨٢) على أنه شاهد للحديث الذي قبله. ولا يجوز عندي الاستشهاد به لشدة ضعفه، كما قرره العلماء في \" المصطلح \" منهم السيوطي نفسه في \" تدريب الراوي \" وأورده في \" الجامع الصغير \" من رواية الطبراني وابن عساكر، فكشف المناوي عن حال إسناده فقال: \" قال الهيثمي: فيه عند الطبراني سليمان بن سلمة الخبائري وهو متروك انتهى (١) . فكان ينبغي للمصنف الإشارة لضعفه، واستيعاب مخرجيه إشارة إلى اكتسابه بعض القوة، إذ منهم البيهقي، رواه باللفظ المزبور عن أبي أمامة وقال: في إسناده من يجهل \".\nقلت: كثرة المخرجين للحديث لا تعطيه قوة إذا انتهت أسانيدهم إلى طريق واحدة، فقد رأيت أن إسناد الطبراني يدور على الخبائري الذي في طريق ابن\nعساكر، والظاهر أن إسناد البيهقي ينتهي إليه أيضا بدليل قوله: \" في إسناده من يجهل \"، فإنهم فوق الخبائري عند ابن عساكر كما رأيت، وإن كان يحتمل أن يقال: إنه ليس بحتم أن يكون فيه الخبائري هذا، ولكنه عندي بعيد. والله أعلم.\n_________\n(١) مجمع الزوائد (٨ / ١٨٣) . اهـ.","vol":"2","page":196},{"text":"<span data-type=\"title\" id=toc-787>٧٨٠ </span>- \" من دعا بهذه الأسماء استجاب الله له: اللهم أنت حي لا تموت، وخالق لا تغلب، وبصير لا ترتاب، وسميع لا تشك، وصادق لا تكذب ... (الحديث وفيه!) والذي بعثني بالحق لودعي","vol":"2","page":196},{"text":"بهذه الدعوات والأسماء على صفائح الحديد لذابت، ولودعا بها على ماء جار لسكن، ومن بلغ إليه الجوع والعطش ثم دعا ربه أطعمه الله وسقاه، ولوأن بينه وبين موضع يريده جبل لانشعب له الجبل حتى يسلكه إلى الموضع، ولودعي على مجنون لأفاق، ولودعا على امرأة قد عسر عليها ولدها لهو ن عليها ولدها. (الحديث وفيه) ومن قام ودعا فإن مات شهيدا، وإن عمل الكبائر، وغفر لأهل بيته، ومن دعا بها قضى الله له ألف ألف حاجة \".\nموضوع.\nرواه ابن عساكر (٣ / ٩٧ / ١ - ٢) وابن الجوزي في \" الموضوعات \" (٣ / ١٧٥) عن أحمد بن عبد الله النيسابوري عن شقيق بن إبراهيم البلخي عن إبراهيم بن أدهم عن موسى بن يزيد عن أو يس القرني عن عمر بن الخطاب وعلي بن أبي طالب مرفوعا.\nومن هذا الوجه رواه ابن الجوزي في \" الموضوعات \" (٣ / ١٧٥ - ١٧٧) وقال: \" موضوع، أحمد بن عبد الله النيسابوري هو الجويباري، ورواه الحسين بن داود البلخي عن شقيق، ورواه سليمان بن عيسى عن سفيان الثوري\nعن إبراهيم بن أدهم، والجويباري والحسين وسليمان وضاعون، والله أعلم أيهم وضعه أولا وسرقه منه الآخران وبدلا وغيرا، وقد روي من طريق مظلم فيه مجاهيل وفيه زيادات ونقصان \".\nورواية الحسين البلخي وسليمان بن عيسى أخرجها أبو نعيم في الحلية \" (٨ / ٥٥ - ٥٦) ومن طريقه وطريق ابن النجار أورده السيوطي في \" اللآليء \" (٢ / ٣٥٠ - ٣٥٢) وأقر ابن الجوزي على قوله: \" موضوع.\nوفي متنه كلمات ركيكة، يتنزه رسول الله ﷺ عن مثلها \".\n<span data-type=\"title\" id=toc-788>٧٨١ </span>- \" أربع لا يصبن إلا بعجب: الصمت - وهو أول العبادة -، والتواضع، وذكر الله، وقلة الشيء \".\nموضوع.\nرواه ابن حبان في \" الضعفاء \" (٢ / ١٨٥) والطبراني (١ / ٦٥ / ٢) وابن عدي في \" الكامل \" (٨١ / ١) وأبو طاهر الزيادي في \" ثلاثة مجالس \" (١٩٣ / ١) والحاكم في \" المستدرك \" (٤ / ٣١١) وتمام في \" الفوائد \" (١٥٣ / ٢، ٢٦٧ / ١) عن العوام بن جويرية عن الحسن عن أنس بن مالك مرفوعا.\nوقال ابن عدي: \" الأصل فيه موقوف من قول أنس \". قلت: وعلة المرفوع ابن جويرية هذا، قال ابن حبان:","vol":"2","page":197},{"text":"\" كان يروي الموضوعات عن الثقات \". ثم ساق له هذا الحديث هو والذهبي ثم قال هذا: \" قلت: والعجب أن الحاكم أخرجه في (المستدرك) \".\nقلت: ورد عليه في \" تلخيص المستدرك \" أيضا بقول ابن حبان المذكور. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي وقال (٣ / ١٣٥): \" لا يصح، العوام يروي الموضوعات عن الثقات، وكان يأتي بالشيء على التوهم لا التعمد، فلا يحتج به \". ولم يتعقبه السيوطي في \" اللآليء \" (٢ / ٣١٩ - ٣٢٠\n) إلا بأن الحاكم أخرجه في \" المستدرك \" والبيهقي في \" الشعب \" من هذا الوجه!\nوهذا تعقب لا طائل تحته كما هو بين، فمن العجيب أن يورد السيوطي الحديث في \" الجامع الصغير \" من رواية الطبراني والحاكم والبيهقي! فتعقبه المناوي بما خلاصته: \" سكت المصنف عليه فأوهم أنه لا علة فيه، وهو اغترار بقول الحاكم \" صحيح \".\nوغفل عن تشنيع الذهبي في \" التلخيص \" والمنذري والحافظ العراقي عليه بأن فيه العوام بن جويرية \". ثم ذكر كلام ابن حبان فيه، وتعجب الذهبي من إخراج الحاكم للحديث. ثم قال: \" ومن ثم أورده ابن الجوزي في \" الموضوعات \". وتعقبه المصنف فلم يأت بطائل كعادته! \".\nقلت: وجزم ابن أبي حاتم في \" العلل \" (٢ / ١١٤) بأنه موقوف على الحسن أو أنس.\n<span data-type=\"title\" id=toc-789>٧٨٢ </span>- \" المتعبد بلا فقه كالحمار في الطاحونة \".\nموضوع.\nرواه ابن عدي (٣٤٥ / ١) عن محمد بن رزق الله الكلوذاني: حدثنا نعيم بن حماد: حدثنا بقية عن ثور بن يزيد عن خالد بن معدان عن واثلة بن الأسقع مرفوعا. وقال: \" وهذا حديث لا أعلم رواه عن بقية غير نعيم \". قلت\n: قد تابعه محمد بن إبراهيم: حدثنا بقية به.\nأخرجه أبو نعيم في \" الحلية \" (٥ / ٢١٩) وقال: \" لم نكتبه إلا من حديث بقية \".\nقلت: وبقية مدلس وقد عنعنه، وكان يدلس عن الثقات ما أخذه عن مثل مجاشع بن عمرو وعمر بن موسى الوجيهي وغيرهما من الكذابين والوضاعين كما قال ابن حبان، فهو آفة هذا الحديث عندي، وأما ابن الجوزي فقد أورده في \" الموضوعات \" فأصاب، لكنه أعله بمحمد بن إبراهيم هذا - وهو الشامي فقال (١ / ٢٦٢): \" لا يصح، والمتهم به محمد بن إبراهيم، قال ابن حبان: كان يضع الحديث، لا يحل الاحتجاج به \".","vol":"2","page":198},{"text":"وتعقبه السيوطي في \" اللآليء \" (١ / ٢١٩) بمتابعة نعيم بن حماد. أخرجه الطيالسي (١) في \" ترغيبه \".\nوفاته أن ابن عدي أخرجه أيضا من طريقه كما ذكرنا، ونعيم ضعيف، لكن الآفة من تدليس بقية كما بينت، وإنما لم يعله به ابن الجوزي لأنه إنما وقع الحديث عنده من رواية أبي نعيم عن الشامي هذا، وهو وضاع، فاقتصر عليه، وإلا لووقعت له متابعة نعيم بن حماد هذه لأعله إن شاء الله بالتدليس المذكور، والله أعلم.\nومن عجائب السيوطي أنه أورد الحديث في \" الجامع الصغير \" من رواية أبي نعيم التي فيها ذاك الوضاع، وأعرض عن رواية ابن عدي والطيالسي التي ليس فيها هذا الوضاع! .\n<span data-type=\"title\" id=toc-790>٧٨٣ </span>- \" تناصحوا في العلم، فإن خيانة أحدكم في علمه أشد من خيانته في ماله، وإن الله ﷿ مسائلكم يوم القيامة \".\nموضوع.\nرواه الطبراني (٣ / ١٣٢ / ٢): حدثنا محمد بن عبد الله الحضرمي ومحمد بن عثمان بن أبي شيبة قالا: أخبرنا عبيد بن يعيش: أخبرنا مصعب بن سلام عن أبي سعد عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا إسناد رجاله ثقات غير أبي سعد هذا، وقد جزم السيوطي في \" اللآلي \" (١ / ٢٠٧ - ٢٠٨) بأنه سعيد بن المرزبان البقال، قال: \" وهو صدوق مدلس \". سبقه إلى ذلك الحافظ المنذري (١ / ٧٥) والهيثمي في \" المجمع \" (١ / ١٤١)، وليس به بل هو عبد القدوس ابن حبيب أبو سعيد الكلاعي، ومن الحجة على ذلك:\n١ - أن الحديث من رواية\nالطبراني عن الحضرمي (وهو مطين) ومحمد بن أبي شيبة معا، وقد روى الخطيب (٣ / ٤٣) قصة الخلاف بينهما في هذا السند، وخلاصة ذلك أن مطينا قال فيه: \" عن أبي سعد \" يريد البقال. وقال ابن أبي شيبة: \" عن أبي سعيد \" يريد عبد القدوس بن حبيب.\nوحكى الخطيب عن أبي نعيم عبد الملك بن محمد بن عدي أن الصواب رواية ابن أبي شيبة، لأن أبا نعيم هذا سمع الحديث من مطين بهذا السند قال فيه: \" أبي سعيد \".\nقال أبو نعيم: \" وهذا سماعي من مطين قديما، ثم سمعت منه\nهذا الحديث بعد ذلك بعشرين سنة في \" فوائد الحاج \" قال: حدثنا عبيد بن يعيش: حدثنا مصعب بن سلام عن أبي سعد. قال أبو جعفر الحضرمي: يعني عبد القدوس بن حبيب الدمشقي عن عكرمة عن ابن عباس. كأن الحضرمي ينبه بذلك، وقال: \" يعني عبد القدوس \". ولم يقل \" عن أبي سعيد \"، وقال: \" عن أبي سعد، فأقر سعدا على حاله ولم يقر الاسم \". فهذا يدل على رجوع مطين إلى أن راوي الحديث عن عكرمة هو عبد القدوس هذا وإن أصر\n_________\n(١) ليس هو أبا داود الطيالسي صاحب \" المسند \"، فإنه متأخر عنه. اهـ.","vol":"2","page":199},{"text":"على تكنيته بأبي سعد، وإنما هي أبو سعيد، كما رواه الخطيب عن ابن أبي شيبة عن شيخيه إبراهيم بن محمد بن ميمون وعمار بن رجاء عن عبيد بن يعيش. وتابعهما أبو العباس أحمد بن إسحاق الخشاب المصري عند مشرق بن عبد الله الحنفي في \" حديثه \" (٦١ / ١) .\nوتابعهم القاسم بن محمد بن حماد الدلال في \" أمالي أبي جعفر الطوسي \" (ص ٧٩) أربعتهم قالوا: \" أبي سعيد \" وهو عبد القدوس ويؤيده. ٢ - أن الخطيب رواه (٦ / ٣٥٦ - ٣٥٧، ٣٨٩) وابن عساكر (٢ / ٣٩٩ / ١) عن إسحاق بن أبي إسرائيل عن عامر بن سيار كلاهما:\nأخبرنا عبد القدوس بن حبيب عن عكرمة به. فهذا كله يبين أن راوي الحديث عن عكرمة هو عبد القدوس هذا وكنيته أبو سعيد كما سبق في رواية ابن أبي شيبة عند الخطيب ومشرق عن غيره. وعليه فقول الطبراني من رواية ابن أبي شيبة والحضرمي: \" أبي سعد \" تأوله بعضهم على أنه حمل رواية ابن أبي شيبة على رواية الحضرمي، ولوعكس لأصاب! وإذا عرفت أن الراوي هو عبد القدوس بن حبيب الكلاعي يتبين لك أن السند واه بمرة، لأن الكلاعي هذا قال فيه ابن المبارك: \" كذاب \".\nوصرح ابن حبان في \" الضعفاء \" (٢ / ١٢٦) بأنه: \" كان يضع الحديث \". ولذلك أورد ابن الجوزي الحديث من رواية الخطيب عن إسحاق عن الكلاعي في \" الموضوعات \" وقال (١ / ٢٣٢): \" تفرد به عبد القدوس وكان يضع على الثقات. قاله ابن حبان \".\nوتعقبه السيوطي بأمرين:\nأولا: برواية الطبراني عن أبي سعد. بناء على أن أبا سعد هو سعيد بن المرزبان البقال! وقد عرفت أنه وهم، وأن الصواب أنه الكلاعي هذا الكذاب.\nوثانيا: وبما أخرجه أبو نعيم في \" الحلية \" (٩ / ٢٠): حدثنا الحسن بن أحمد بن صالح السبيعي: حدثنا علي بن عبد الحميد الغضائري: حدثنا محمد بن عبد الأعلى الصنعاني: حدثنا عبد الرحمن بن مهدي: حدثنا الحسن زياد عن يحيى بن سعيد الحمصي عن إبراهيم بن مختار (الأصل: محمد) عن الضحاك عن ابن عباس مرفوعا.\nوقال السيوطي: \" إبراهيم روى له الترمذي وابن ماجة، وقال أبو حاتم: صالح الحديث، وقال أبو داود: لا بأس به. وقال ابن معين: ليس بذاك، ويحيى بن سعيد صاحب حديث، وله رحلات، قال ابن مصفى: ثقة، وضعفه ابن معين، وغيره \".","vol":"2","page":200},{"text":"قلت: وفي \" التقريب \": \" إبراهيم بن المختار صدوق ضعيف الحفظ، ويحيى بن سعيد ضعيف \". قلت: واتهمه ابن حبان فقال: \" يروي الموضوعات عن الأثبات \". ثم إن السيوطي قد أبعد النجعة، فإن آفة الحديث، إنما هو الحسن بن زياد وهو اللؤلؤي، فقد قال أبو داود والفسوي والعقيلي والساجي: \" كذاب \". وضعفه الآخرون. وللحديث علة أخرى وهي الانقطاع، فقد قال شعبة وغيره: إن الضحاك (وهو ابن مزاحم الهلالي) ما رأى ابن عباس قط.\n<span data-type=\"title\" id=toc-791>٧٨٤ </span>- \" قريش خالصة الله، فمن نصب لها حربا، أو فمن حاربها سلب، ومن أرادها بسوء خزي في الدنيا والآخرة \".\nموضوع.\nرواه ابن عساكر (٢ / ٣٩٨ / ٢) عن أبي عبد الرحمن محمد بن الحسين بن موسى السلمي: أنبأنا جعفر بن محمد بن الحارث المراغي: أخبرنا أبو يعقوب إسحاق بن يعقوب الدمشقي: أخبرنا أحمد بن أنس بن مالك الدمشقي: أخبرنا إسحاق بن سعيد بن الأركون عن أبي مسلم سلمة بن العيار عن عبد الله بن لهيعة عن مشرح بن هاعان عن عمرو بن العاص مرفوعا.\nقلت: وهذا إسناد تالف: مشرح مختلف فيه، ولا أدري إذا كان سمع من عمرو بن العاص أولا؟ والأقرب الثاني فإن بين وفاتيهما نحوثمانين سنة! وعبد الله بن لهيعة ضعيف. وإسحاق بن سعيد بن\nالأركون قال الدارقطني: \" منكر الحديث \". وقال أبو حاتم: \" ليس بثقة \". وأحمد بن أنس لم أجد له ترجمة وهو من شرط ابن عساكر في \" تاريخه \" فيراجع فإن نسختنا منه ناقصة. وإسحاق بن يعقوب الدمشقي في ترجمته ساق ابن عساكر هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا. وجعفر بن محمد بن الحارث المراغي لم أعرفه. وأبو عبد الرحمن السلمي هو الصوفي المشهور قال الذهبي: \" تكلموا فيه وليس بعمدة. قال الخطيب: \" قال لي محمد بن يوسف القطان: كان يضع الحديث\nللصوفية \". قال الذهبي: وفي القلب مما ينفرد به \".","vol":"2","page":201},{"text":"قلت: أفلا يعجب القاريء الكريم معي من الحافظ السيوطي كيف أورد هذا الحديث المظلم في كتابه \" الجامع الصغير \" من رواية ابن عساكر هذه التالفة؟! وأما المناوي فقد بيض له ولم يتكلم عليه بشيء! وفي فضل قريش من الأحاديث الصحيحة ما يغنيهم عن مثل هذا الحديث الباطل كقوله ﷺ: \" الناس تبع لقريش في هذا الشأن \"، وقوله: \" الأئمة من قريش \" وهو حديث متواتر، كما قال الحافظ ابن حجر: فيما نقله الشيخ علي القاري في \" شرح النخبة \".\n<span data-type=\"title\" id=toc-792>٧٨٥ </span>- \" لوأن بكاء داود وبكاء جميع أهل الأرض يعدل ببكاء آدم ما عدله \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٧ / ٢٥٧) وابن عساكر (٢ / ٣١٨ / ١) من طريق الطبراني: أخبرنا أحمد بن يحيى بن خالد الرقي: أخبرنا يحيى بن سليمان الجعفي: أخبرنا أحمد بن بشر الهمداني: أخبرنا مسعر بن كدام عن علقمة\nبن مرثد عن سليمان بن بريدة عن أبيه يرفعه. وعزاه الهيثمي في \" المجمع \" (٨ / ١٩٨) للطبراني في \" الأوسط \" وقال: \" ورجاله ثقات \". وأقره المناوي في \" الفيض \". وفيه نظر فإن أحمد بن بشر (١) هذا أورده الحافظ في \" اللسان \" وقال: \" مجهول، قاله مسلمة في (الصلة) \".\nقلت: وقد خالفه محمد بن بشر العبدي وهو ثقة حافظ فأوقفه على ابن بريدة، أخرجه ابن عساكر وقال: \" قال ابن عدي ولم يذكر فيه بريدة، ولا النبي ﷺ، وهذه الرواية أصح \".\nقلت: وكذلك رواه موقوفا أحمد في \" الزهد \" (ص ٤٧) من طريق المسعودي عن علقمة ابن مرثد قال: فذكره موقوفا عليه.\nوكذلك رواه ابن أبي الدنيا في \" الرقة \" (١٣٧ / ١) عن مسعر عمن حدثه عن ابن سابط موقوفا عليه. وهذا هو الصواب موقوف، ورفعه منكر، بل هو عندي باطل موضوع، لأنه لا يشبه كلام النبوة لما فيه من المبالغة، فالظاهر أنه من الإسرائيليات السمجة التي دست في كتب أهل الكتاب مر القرون، ثم أخطأ بعض الرواة فرفعه إلى النبي ﷺ وهو منه بريء! والحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر هذه. وتعقبه المناوي بأنه رواه الطبراني أيضا والديلمي فاقتصاره على ابن عساكر غير جيد.\n_________\n(١) في \" اللسان \": \" بشير \". اهـ.","vol":"2","page":202},{"text":"قلت: لاسيما وهو عند ابن عساكر من طريق الطبراني كما رأيت. ثم نقل المناوي كلام الهيثمي المتقدم في توثيق رجال الإسناد وسكت عليه! وفيه ما علمت من الجهالة والوقف والنكارة. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-793>٧٨٦ </span>- \" دعاء الوالد لولده مثل دعاء النبي لأمته \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ١٨٥) عن إبراهيم بن معمر: حدثنا أبو أيوب بن أخي زبريق بن الحمصي: حدثنا يحيى بن سعيد الأموي: حدثنا خلف بن حبيب الرقاشي: سمعت أنس بن مالك يقول: فذكره مرفوعا. أورده في ترجمة إبراهيم هذا وكنيته أبو إسحاق الجوزجاني، روى عنه جماعة ولم يذكر فيه جرحا ولا تعديلا، وكذلك صنع الحافظ ابن عساكر (٢ / ٢٧٥ / ٢) .\nوأبو أيوب هذا لم أعرفه ولم يورده الدولابي في \" الكنى \" وكذا لم أعرف خلف بن حبيب الرقاشي، وأخشى أن يكون وقع في السند تحريف، وأنه تحريف قديم من بعض رواة \" أخبار أصبهان \"، فإن الإسناد هو في \" تاريخ ابن عساكر \"، من طريق أبي نعيم كما ذكرته عن أبي نعيم. أما الحامل على الخشية المذكورة فهو أنني رأيت ابن قدامة ذكر في \" المنتخب \" (١١ / ٢١٤ / ٢):\n\" قال إسحاق بن إبراهيم (هو ابن هانئ): عرضت على أبي عبد الله: يحيى بن سعيد عن سعد أبي حبيب عن يزيد الرقاشي عن أنس مرفوعا به؟ فقال: حديث باطل منكر، وسمعته يقول: سعد أبو حبيب ليس بشيء \". ثم رأيته في \" مسائل ابن هاني \" (ص ١٥٦ مخطوطة المكتب الإسلامي) (١) فصواب الإسناد إذن \" سعد أبي حبيب عن يزيد الرقاشي \" وهكذا وقع في \" اللآلي \" (٢ / ٢٩٥) . ويؤيده ما في \" الميزان \": \" سعد أبو حبيب عن يزيد الرقاشي، قال أحمد: ليس حديثه بشيء \". وقد سقطت هذه الترجمة من \" لسان الميزان \" للحافظ ابن حجر، مع أنها ليست في كتاب \" تهذيب التهذيب \" له.\nثم إن الحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٨٧) مستندا على حكم الإمام أحمد عليه بالبطلان كما سبق، وأقره السيوطي في \" اللآلي \" ثم تناقض، فأورده في \" الجامع الصغير \" من رواية الديلمي عن أنس! وتعقبه المناوي بقوله:\n_________\n(١) وقد قام الأخ زهير الشاويش بطبعه، ثم حالت الحرب القائمة في لبنان دون نشره. فرج الله عن عباده. اهـ.","vol":"2","page":203},{"text":"\" ورواه عنه أيضا أبو نعيم وعنه أورده الديلمي مصرحا، فلو عزاه المصنف للأصل لكان أحسن، قال الزين العراقي في شرح \" الترمذي \": \" هذا حديث منكر \". وحكم ابن الجوزي بوضعه، وقال: قال أحمد: هذا حديث باطل منكر. وأقره عليه المؤلف في مختصر الموضوعات \".\n<span data-type=\"title\" id=toc-794>٧٨٧ </span>- \" العباس وصيي ووارثي \".\nموضوع.\nرواه الخطيب (١٣ / ١٣٧) وابن عساكر (٢ / ٣٠٦ / ٢) من طريقين عن جعفر بن عبد الواحد قال: أخبرنا سعيد بن سلم الباهلي عن المسيب بن زهير بن المسيب عن المنصور أبي جعفر عن أبيه عن جده مرفوعا.\nقلت: وهذا موضوع آفته جعفر هذا قال الدارقطني: \" يضع الحديث \". وقال أبو زرعة: \" روى أحاديث لا أصل لها \". وسعيد بن سلم الباهلي لم أعرفه. ثم وجدته في \" تاريخ بغداد \" (٩ / ٧٤ - ٧٥) وذكر أنه كان عالما بالحديث والعربية ولم يذكر فيه جرحا ولا تعديلا، ووقع في \" تاريخ ابن عساكر \" \" سعيد بن سلام \" وهو تصحيف. والمسيب بن زهير مجهول الحال لم أجد له ترجمة إلا في \" التاريخ \" للخطيب، وساق له هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية الخطيب هذه ومن رواية ابن حبان عن محمد بن الضوء بن الصلصال بن الدلهمس عن أبيه عن جده مرفوعا به، وقال (٢ / ٣١): \" موضوع، جعفر كذاب يضع، ومحمد بن الضوء يروي عن أبيه المناكير \". وأقره السيوطي في \" اللآليء \" (١ / ٤٢٩ - ٤٣٠)، ومع ذلك فقد أورده في \" الجامع الصغير \" من رواية الخطيب فما أكثر تناقضه! ومحمد بن الضوء هذا له ترجمة في \" الضعفاء \" لابن حبان (٢ / ٣٠٣ - ٣٠٤) وقال \" روى عن أبيه المناكير \". ثم ساق له الحديث. وترجمه الخطيب في \" تاريخ بغداد \" (٥ / ٣٧٤ - ٣٧٦) وقال فيه: \" ليس بمحل لأن يؤخذ عنه العلم لأنه كان كذابا، وكان أحد المتهتكين المشتهرين بشرب الخمور، والمجاهرة بالفجور \". وقال الجوزقاني في \" الموضوعات \": \" محمد بن الضوء كذاب \".","vol":"2","page":204},{"text":"<span data-type=\"title\" id=toc-795>٧٨٨ </span>- \" آخر ما تكلم به إبراهيم حين ألقي في النار: حسبي الله ونعم الوكيل \".","vol":"2","page":204},{"text":"موضوع.\nرواه أبو القاسم الحرفي في \" الفوائد \" (٢ / ٢) والخطيب (٩ / ١١٨) وابن عساكر (٢ / ١٦٤ / ١) عن سلام بن سليمان: حدثنا إسرائيل عن أبي حصين عن أبي صالح عن أبي هريرة مرفوعا.\nوقال الخطيب والحرفي: \" هذا حديث غريب من رواية أبي حصين عن أبي صالح عن أبي هريرة مسندا، لا أعلم رواه غير سلام بن سليمان عن إسرائيل، والمحفوظ ما رواه الناس عن إسرائيل وأبي بكر بن عياش عن أبي حصين عن أبي الضحى عن ابن عباس قال: \" لما ألقي إبراهيم في النار.\nالحديث \". قلت: وسلام بن سليم هو سلام بن سلم ويقال: ابن سليم أو ابن سليمان والصواب الأول كما في \" التهذيب \" وهو سلام الطويل المدائني كذاب\nمتهم بالوضع كما تقدم مرارا، فكان على السيوطي أن لا يورده في الجامع \" على ما شرطه في مقدمته أنه \" صانه عما تفرد به كذاب أو وضاع \". وقد خالفه عثمان بن عمر فرواه عن إسرائيل به موقوفا على أبي هريرة.\nرواه الخطيب (٥ / ٢٢٨ - ٢٢٩) ومن قبله البخاري. ولا يفيد هنا قول المناوي: \" إن الموقوف صحيح أخرجه البخاري، ومثله لا يقال من قبل الرأي فهو في حكم المرفوع \". لأننا نقول: إنه يحتمل أن يكون هذا مما تلقاه ابن عباس من أهل الكتاب، ومع الاحتمال يسقط الاستدلال، فلا يجوز أن ينسب إليه ﷺ، وهذا بين ظاهر إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-796>٧٨٩ </span>- \" عنوان صحيفة المؤمن حب علي بن أبي طالب \".\nباطل.\nرواه الخطيب في \" تاريخه \" (٤ / ٤١٠) ومن طريقه ابن عساكر (٢ / ٥٥ / ٢) عن أبي الفرج أحمد بن محمد بن جوري العكبري: حدثنا إبراهيم بن عبد الله بن مهران الرملي: حدثنا ميمون بن مهران بن مخلد بن أيان الكاتب: حدثنا أبو النعمان عارم بن الفضل: حدثنا قدامة بن النعمان عن الزهري قال: سمعت أنس بن مالك يقول: والله الذي لا إله إلا هو سمعت رسول الله ﷺ يقول: فذكره.\nأورداه في ترجمة أبي الفرج هذا وقالا: \" وفي حديثه غرائب ومناكير \". وقال الذهبي في ترجمته: \" عن خيثمة بحديث موضوع \". قال المناوي عقبه: \" كأنه يشير إلى هذا \". قلت: كلا، فإن هذا الحديث ليس من روايته عن خيثمة كما ترى، ثم قال المناوي: \" وقال ابن الجوزي: حديث لا أصل له \". وإنما أشار الذهبي إلى هذا الحديث في ترجمة قدامة بن النعمان فقال:","vol":"2","page":205},{"text":"\" عن الزهري، لا يعرف، والخبر باطل، ثم إن سنده مظلم إليه \". قال الحافظ في \" اللسان \": \" والخبر المذكور رواه الخطيب ... \" ثم ذكر هذا الحديث.\n<span data-type=\"title\" id=toc-797>٧٩٠ </span>- \" تلمد الفقير عند الشهو ة لا يقدر على إنفاذها أفضل من عبادة الغني سبعين سنة \".\nموضوع.\nرواه ابن النجار في \" الذيل \" من طريق أحمد بن محمد بن جوزي عن أحمد بن زكريا عن إبراهيم بن أخي عبد الرزاق عن عبد الرزاق بسند صحيح عن ابن عباس رفعه. فذكره. أورده الحافظ في ترجمة ابن جوزي هذا من \" اللسان \" وقال: \" حديث موضوع \".\nقلت: واتهمه الذهبي بوضع حديث آخر كما سبق في الحديث الذي قبله. لكن فوقه في إسناد هذا الحديث إبراهيم بن أخي عبد الرزاق وهو كذاب كما قال الدارقطني، وقال ابن حبان (١ / ١٠٤): \" روى عن عبد الرزاق المقلوبات الكثيرة، لا يجوز الاحتجاج بها \". فتعصيب الجناية بابن جوزي ليس بأولى من تعصيبها بإبراهيم هذا. ومن أكاذيبه الحديث الآتي:","vol":"2","page":206},{"text":"<span data-type=\"title\" id=toc-798>٧٩١ </span>- \" الضيافة على أهل الوبر، وليست على أهل المدر \".\nموضوع.\nرواه ابن عدي (٧ / ١) والقضاعي في \" مسند الشهاب \" (١٩ / ١) عن إبراهيم بن عبد الله بن أخي عبد الرزاق - أظنه عن عبد الرزاق - عن سفيان عن عبيد الله عن نافع عن ابن عمر مرفوعا. ساقه في ترجمة إبراهيم هذا مع أحاديث أخرى له. ثم قال ابن عدي: \" وهذه الأحاديث مناكير، مع سائر ما يروي ابن أخي عبد الرزاق هذا \".\nوقال الذهبي بعد أن ساقها ونقل عن الدارقطني أنه كذاب: \" فهذه الأشياء من وضع هذا المدبر \". وأقره الحافظ، فاعجب بعد هذا كيف أورد السيوطي الحديث في \" الجامع \" من رواية القضاعي هذه مع شهادة هذين الإمامين الذهبي والعسقلاني بوضعه! ولهذا تعقبه المناوي بقول الدارقطني وغيره في إبراهيم هذا، ثم قال: \" ومن ثم قال القاضي حسين: \" إنه موضوع \"، فمن شنع عليه فكأنه لم يقف على ما رأيت \".","vol":"2","page":206},{"text":"قلت: والضيافة واجبة شرعا على كل مستطيع، سواء كان بدويا أو مدنيا. لعموم الأحاديث، ولا يجوز تخصيصها بمثل هذا الحديث الموضوع، ومدتها ثلاثة أيام حق لازم، فما زاد عليها فهو صدقة.\n<span data-type=\"title\" id=toc-799>٧٩٢ </span>- \" سوء الخلق شؤم \".\nضعيف.\nرواه ابن شاهين في \" ثلاثة مجالس \" من \" الأمالي \" (٩٧ / ١): سعيد بن نفيس المصري: سهل بن سوادة: أخبرنا عبد الله بن صالح - كاتب الليث - قال: حدثني الليث عن نافع عن ابن عمر مرفوعا. قلت: وهذا سند ضعيف، عبد الله بن صالح فيه ضعف. ومن دونه لم أجد من ترجمهما. والحديث عزاه في \" الجامع \" لابن شاهين في \" الأفراد \" عن ابن عمر، ولم يتكلم المناوي على إسناده بشيء! وقد روي الحديث من طرق أخرى لا يصح منها شيء، ولذلك قال الحافظ العراقي: \" حديث لا يصح \". نقله المناوي وأقره. ومن المفيد أن أسوق هذه الطرق هنا، وأتكلم على عللها، وأبين ألفاظها.","vol":"2","page":207},{"text":"<span data-type=\"title\" id=toc-800>٧٩٣ </span>- \" الشؤم سوء الخلق \".\nضعيف.\nرواه ابن عدي (٣٧ / ٢) عن أبي بكر بن أبي مريم عن ضمرة بن حبيب عن عائشة مرفوعا. قلت: وهذا سند ضعيف، أبو بكر هذا كان اختلط، ثم هو منقطع بين ضمرة وعائشة فإن بين وفاتيهما (٧٣) سنة.\nثم رأيت الحديث في \" الحلية \" (٦ / ١٠٣) رواه في ترجمة حبيب بن عبيد من هذا الوجه إلا أنه جعل حبيبا هذا بدل ضمرة، وكذلك أخرجه أحمد (٦ / ٨٥)، وكلاهما يروي عنه أبو بكر بن أبي مريم، فمن الصعب الجزم بالصواب من الروايتين، بل لعل هذا الاختلاف من اختلاط أبي بكر هذا وضعفه.\nومن طريقه رواه الطبراني في \" الأوسط \" كما في \" المجمع \" (٨ / ٢٥) . وله شاهد من حديث جابر، أخرجه أبو القاسم السهمي في \" تاريخ جرجان \" (٩٩) عن أبي إسحاق إبراهيم بن محمد بن إبراهيم اليزيدي، حدثنا موسى بن عمر بن علي بن عمران: حدثنا عبيد الله بن عائشة البصري: حدثنا إسماعيل بن حكيم: أخبرنا الفضل بن عيسى عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا. بيد أن هذا إسناد ضعيف من أجل الفضل هذا.","vol":"2","page":207},{"text":"ومن طريقه رواه الطبراني أيضا في \" الأوسط \" وقال الهيثمي: \" وهو ضعيف \".\nورواه ابن وهب في \" الجامع \" (٧٦ / ٧٧): أخبرني يحيى بن أيوب عن ابن أيوب عن ابن أبي حسين عن زيد بن الأخنس الكعبي عن سعيد بن المسيب قال: سئل رسول الله ﷺ عن الشؤم؟ قال: سوء الخلق. قلت: وهذا مرسل، ورجاله كلهم ثقات رجال الشيخين غير زيد بن الأخنس أورده ابن أبي حاتم (١ / ٢ / ٥٥٦) ولم يذكر فيه جرحا ولا تعديلا، وأما ابن حبان فأورده في \" الثقات \" (٢ / ٨٨) ! وذكر هو وابن أبي حاتم أنه روى عنه إسماعيل بن أمية، فقد روى عنه ثقتان هذا أحدهما، والآخر ابن أبي حسين راوي هذا الحديث عنه، وهو إما عبد الله بن عبد الرحمن، وإما عمر بن سعيد وكلاهما مكيان ثقات محتج بهما في الصحيحين، فابن الأخنس مستور. والله أعلم.\nثم رأيته في \" تاريخ ابن عساكر \" (١٨ / ٩٢ / ٢) من طريق إسماعيل بن الفضل الرقاشي عن محمد بن المنكدر به. وإسماعيل بن الفضل لم أعرفه. لكن يبدو أنه محرف عن \" إسماعيل عن الفضل \" بدليل رواية السهمي. والله أعلم.\n<span data-type=\"title\" id=toc-801>٧٩٤ </span>- \" سوء الخلق شؤم، وحسن الملكة نماء، والصدقة تدفع ميتة السوء \".\nضعيف.\nرواه أحمد (٣ / ٥٠٢) وعباس الدوري في \" التاريخ والعلل \" لابن معين (٤١ / ١ - ٢) وابن عساكر (٦ / ٩٥ / ٢ و١١ / ٤٨ / ١) وأبو داود (٥١٦٢) بالشطر الأول عن عثمان بن زفر عن بعض ولد رافع بن مكيث عن رافع بن مكيث مرفوعا.\nولفظ أحمد: \" حسن الخلق نماء، وسوء الخلق شؤم، والبر زيادة في العمر، والصدقة تمنع ميتة السوء \". قلت: وهذا سند ضعيف عثمان هذا مجهول كما في \" التقريب \" مات سنة (٢١٨) .\nورافع بن مكيث صحابي، وبعض ولده لم أعرفه. وقد اضطرب فيه عثمان، فمرة رواه هكذا، ومرة قال: حدثني محمد بن خالد بن رافع بن مكيث عن عمه الحارث بن رافع بن مكيث، - وكان رافع من جهينة، قد شهد الحديبية مع رسول الله ﷺ - عن رسول الله ﷺ بالشطر الأول.\nأخرجه أبو داود (٥١٦٣) . ورواه ابن منده في \" المعرفة \" (١٤ / ٢ - ٤٤٤٣ عام) عن عثمان بن عبد الرحمن قال: أخبرنا عنبسة بن عبد الرحمن عن محمد بن زاذان عن أم سعد بنت الربيع عن أبيها مرفوعا به. وزاد: \" وطاعة النساء ندامة \".","vol":"2","page":208},{"text":"قلت: وهذا سند واه جدا، عنبسة بن عبد الرحمن متروك، وعثمان بن عبد الرحمن هو الحراني، ضعيف.\n<span data-type=\"title\" id=toc-802>٧٩٥ </span>- \" سوء الخلق شؤم، وشراركم أسوءكم خلقا \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (١٠ / ٢٤٩) وعنه الخطيب (٤ / ٢٧٦) وعن هذا ابن عساكر (٢ / ٣١ / ٢) عن أبي سعيد أحمد بن عيسى الخراز البغدادي الصوفي: أخبرنا عبد الله بن إبراهيم الغفاري: حدثنا جابر بن سليم عن يحيى بن سعيد عن محمد بن إبراهيم عن عائشة مرفوعا. قلت: وهذا إسناد تالف، الغفاري هذا نسبه ابن حبان (٢ / ٣٩) إلى أنه يضع الحديث. وأبو سعيد الخراز صوفي مشهور وقد ترجم له الخطيب ثم ابن عساكر ترجمة طويلة ولم يذكروا حاله في الرواية. والحديث أورده السيوطي في \" الجامع \" من رواية الخطيب هذه فأساء\n، لما عرفت من حال الغفاري، ولم يتكلم المناوي على إسناده بشيء!","vol":"2","page":209},{"text":"<span data-type=\"title\" id=toc-803>٧٩٦ </span>- \" ليس للدين دواء إلا القضاء والوفاء والحمد \".\nضعيف جدا.\nرواه الخطيب (٧ / ١٩٨) وابن عساكر (٢ / ٢١ / ١) من طريقه عن جعفر بن عامر بن أبي الليث البغدادي: حدثنا أحمد بن عمار بن نصير الشامي: حدثنا مالك عن نافع عن ابن عمر مرفوعا. أورده الخطيب في ترجمة جعفر هذا وقال: \" شيخ مجهول، روى عن الحسن بن عرفة أحاديث منكرة \". ثم ساق له هذا الحديث.\nوأما ابن عساكر فأورده في ترجمة أحمد بن عمار، وهو أخو هشام بن عمار، وقال عقبه: \" قال الشيخ أبو بكر الخطيب: أحمد بن عمار بن نصير الشامي شيخ مجهول، وهذا حديث منكر \". وإنما قال الخطيب: \" شيخ مجهول \" في حق جعفر هذا كما رأيت، فلعل ما نقله ابن عساكر عنه في موضع آخر من كتب الخطيب.\nثم روى عن الدارقطني أنه قال: \" أحمد هذا متروك الحديث \". والحديث أورده الذهبي في ترجمة ابن عمار هذا وقال: \" وهذا منكر \". ثم قال في ترجمة جعفر بن عامر هذا: \" عن أحمد بن عمار أخي هشام بخبر كذب، واتهمه ابن الجوزي \". وأقره الحافظ.","vol":"2","page":209},{"text":"<span data-type=\"title\" id=toc-804>٧٩٧ </span>- \" الإحصان إحصانان: إحصان عفاف، وإحصان نكاح \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ١٨٢ / ١ - ٢) وابن عساكر (٢ / ١٥ / ١ و١٤ / ٣٥٨ / ١) عن مبشر بن عبيد قال: سمعت الزهري يحدث عن سعيد بن المسيب عن أبي هريرة مرفوعا، زاد ابن عساكر في رواية: \" فمن قرأها (والمحصنات) بكسر الصاد فهن العفائف، ومن قرأها (المحصنات) فهن المتزوجات \". وهذا مدرج في الحديث بلا شك. وقال الطبراني: \" لم يرو هـ عن الزهري إلا مبشر \".\nقلت: قال الهيثمي (٤ / ٢٦٣): \" وهو متروك \". وعزاه للبزار أيضا. قلت: وقد قال فيه الإمام أحمد: \" كان يضع الحديث \". قلت: ولهذا كان على السيوطي أن لا يورده في \" الجامع الصغير \" وفاء بوعده أنه صانه عما تفرد به وضاع أو كذاب.","vol":"2","page":210},{"text":"<span data-type=\"title\" id=toc-805>٧٩٨ </span>- \" عليكم بغسل الدبر، فإنه يذهب بالباسور \".\nموضوع.\nرواه ابن حبان في \" المجروحين \" (٢ / ٩٩) وابن عدي (٨٧ / ١) وأبو نعيم في \" الطب \" (٢ / ٢٥ / ١) من طريق أبي يعلى عن عثمان بن مطر الشيباني: حدثنا الحسن بن أبي جعفر: حدثنا علي بن الحكم عن نافع عن ابن عمر مرفوعا. وقال ابن عدي: \" هذا يرويه ابن أبي جعفر عن علي بن الحكم وعن ابن أبي جعفر عثمان بن مطر، ولعل البلاء من عثمان \".\nقلت: وقال ابن حبان: \" كان ممن يروي الموضوعات عن الأثبات \".\nوقال البخاري: \" منكر الحديث \". وضعفه غيره. وشيخه الحسن بن أبي جعفر ضعيف، وفي ترجمته ساقه ابن عدي مع أحاديث (أخرى)، ثم قال: \" وهو عندي ممن لا يتعمد الكذب، وهو صدوق، ولعل هذه الأحاديث التي (أنكرت) عليه توهمها توهما، أو شبه عليه فغلط \".","vol":"2","page":210},{"text":"والحديث أورده السيوطي في \" الجامع \" من رواية ابن السني وأبي نعيم عن ابن عمر. وقال المناوي: \" ورواه عنه أيضا أبو يعلى والديلمي، وأورده في \" الميزان \" في ترجمة عثمان بن مطر الشيباني من حديثه، ونقل عن جمع تضعيفه، وأن حديثه منكر، ولا يثبت. وساقه في \" اللسان \" في ترجمة عمر بن عبد العزيز الهاشمي، وقال: شيخ مجهول، له أحاديث مناكير لا يتابع عليها \".\nقلت: وهو من روايته بإسناده عن الحارث عن علي مرفوعا. والحارث وهو الأعور متهم كما تقدم مرارا.\n<span data-type=\"title\" id=toc-806>٧٩٩ </span>- \" ما الميت في قبره إلا كالغريق المستغيث ينتظر دعوة تلحقه من أب أو أم أو أخ أو صديق، فإذا لحقته كانت أحب أليه من الدنيا وما فيها، وإن الله ﷿ ليدخل على أهل القبور من دعاء أهل الدور أمثال الجبال، وإن هدية الأحياء إلى الأموات الاستغفار \".\nمنكر جدا.\nرواه الضياء في \" المنتقى من حديث الأمير أبي أحمد وغيره \" (٢٦٨ / ١) من طريق ابن شاذان: حدثنا محمد بن الفضل العطار قال: أخبرنا محمد بن جابر بن أبي عياش المصيصي: حدثنا عبد الله بن المبارك قال: أخبرنا يعقوب بن القعقاع عن مجاهد عن ابن عباس مرفوعا. ورواه الضياء في \" السنن \" أيضا (٨٦ / ٢) عن الفضل بن محمد الباهلي: حدثنا محمد بن جابر به. قلت: وهذا إسناد ضعيف، علته ابن أبي عياش هذا، قال الذهبي: \" لا أعرفه، وخبره منكر جدا \". ثم ساق له هذا الحديث. وقال الحافظ في \" اللسان \": \" أورده البيهقي في \" الشعب \" ونقل عن أبي علي الحافظ، أنه غريب من حديث ابن المبارك، لم يقع عند أهل خراسان، قال: ولم أكتبه إلا عن هذا الشيخ. يعني الفضل بن محمد.\nقال البيهقي: وتابعه محمد بن خزيمة عن ابن أبي عياش، وابن أبي عياش تفرد به \".","vol":"2","page":211},{"text":"<span data-type=\"title\" id=toc-807>٨٠٠ </span>- \" إن الله خلق الجنة بيضاء، وإن أحب الزي إلى الله ﷿ البياض، فألبسوها أحياءكم، وكفنوها موتاكم، ثم جمع الرعاء، فقال: من كان فيكم ذا غنم سود فليخلطها ببيض \".\nموضوع.\nرواه أبو جعفر البختري في \" ستة مجالس \" (١١٥ / ١ - ٢) وأبو نعيم في \" صفة الجنة \" (ق ٢٠ / ٢) عن هشام بن أبي هشام قال: أخبرنا عبد الرحمن بن حبيب مولى بني","vol":"2","page":211},{"text":"مخزوم عن عطاء بن أبي رباح عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا عبد الرحمن بن حبيب هو ابن أدرك، قال النسائي: \" منكر الحديث، وذكره ابن حبان في \" الثقات \". وفي \" الميزان \": \" صدوق، وله ما ينكر \". وهشام بن أبي هشام هو ابن زياد متفق على تضعيفه. وقال ابن معين والنسائي: \" ليس بثقة \".\nوقال ابن حبان: \" يروي الموضوعات عن الثقات \". والحديث أورده السيوطي في \" الجامع الصغير \" من رواية البزار عن ابن عباس دون قوله: \" فألبسوها إلخ \" فقال المناوي: \" قال الهيثمي عقب عزوه للبزار: \" فيه هشام بن زياد وهو متروك \". وظاهر حال المصنف أنه لم يره مخرجا لأحد من الستة وإلا لما عدل عنه، وإنه لشيء عجاب، فقد خرجه ابن ماجه عن ابن عباس المذكور بلفظ: \" إن الله خلق الجنة بيضاء، وأحب الزي إليه البياض فليلبسها أحياؤكم، وكفنوا فيها موتاكم \".\nانتهى بلفظه \". قلت: وأنا في شك كبير من وجود هذا الحديث في \" سنن ابن ماجه \" فقد راجعته في مظانه: \" الجنائز \"، و\" اللباس \" و\" صفة الجنة \" فلم أجده، ويؤيده أنه ليس في مسند ابن العباس من \" ذخائر المواريث \" للنابلسي، ولا في أصله \" تحفة الأشراف \" للحافظ المزي، ولا في فهرست ابن ماجه الذي وضعه محمد عبد الباقي في آخر \" السنن \" التي قام هو على تحقيقها. ولم يعزه لابن ماجه ابن القيم في \" حادي الأرواح \" (١ / ٢١٨ - ٢١٩)، ولا دل على شيء منه كتاب \" المعجم المفهرس لألفاظ الحديث \" للمستشرقين. والله أعلم. ثم رأيت الحديث في \" زوائد مسند البزار \" (ص ١٧٠) من طريق هشام أبي المقدام عن حبيب بن الشهيد عن عطاء به. وقال الهيثمي عقبه: \" هشام ضعيف متروك \".\nثم أخرجه أبو نعيم عن أبي شهاب عن حمزة عن عمرو بن دينار عن ابن عباس نحوه، وحمزة هذا هو ابن أبي حمزة الجعفي النصيبي قال الحافظ: \" متروك متهم بالوضع \".\n<span data-type=\"title\" id=toc-808>٨٠١ </span>- \" إن الله ﷿ جعل ذرية كل نبي في صلبه، وإن الله تعالى جعل ذريتي في صلب علي بن أبي طالب \".\nموضوع.\nرواه الطبراني (١ / ٢٥٨ / ٢): عن عبادة بن زياد الأسدي: حدثنا يحيى بن العلاء الرازي عن جعفر بن محمد عن أبيه عن جابر مرفوعا.","vol":"2","page":212},{"text":"قلت: وهذا موضوع، آفته يحيى بن العلاء، كذاب يضع كما تقدم مرارا.\nوالحديث أورده السيوطي في \" الجامع \"، من رواية الطبراني عن جابر، والخطيب في \" التاريخ \" عن ابن عباس، فقال المناوي في رواية الطبراني: \" قال الهيثمي (٩ / ١٧٢):\nفيه يحيى بن العلاء وهو متروك. وقال ابن الجوزي قال أحمد: يحيى بن العلاء كذاب يضع.\nوقال الدارقطني: \" أحاديثه موضوعة \". وذكر في \" الميزان \" نحوه في ترجمة العلاء، وأورد له أخبارا هذا منها \". ثم قال في رواية الخطيب: \" قال ابن الجوزي: \" حديث لا يصح، فيه ابن المرزبان، قال ابن الكاتب: كذاب، ومن فوقه إلى المنصور ما بين مجهول وغير موثوق \". وفي \" الميزان \" في ترجمة عبد الرحمن بن محمد الحاسب: \" لا يدرى من ذا؟ وخبره كذب، رواه الخطيب \". ثم ساق هذا الخبر \".\n<span data-type=\"title\" id=toc-809>٨٠٢ </span>- \" كل بني أنثى، فإن عصبتهم لأبيهم، ما خلا ولد فاطمة فإني أنا عصبتهم وأنا أبوهم \".\nضعيف.\nرواه الطبراني (١ / ٢٥٨ / ٢): حدثنا محمد بن زكريا الغلابي: حدثنا بشر بن مهران: حدثنا شريك بن عبد الله عن شبيب بن غرقدة عن المستظل بن حصين عن عمر مرفوعا.\nثم رواه عن شيبة بن نعامة عن فاطمة بنت حسين عن فاطمة الكبرى مرفوعا. قلت: والطريق الأول واه بمرة: شريك هو القاضي وهو ضعيف. وبشر بن مهران قال ابن أبي حاتم: \" ترك أبي حديثه \". وبه أعل المناوي الحديث تبعا للهيثمي. وخفي عليهما أنه من رواية محمد بن زكريا الغلابي، وهو كذاب. وأما الطريق الثاني: فهو خير من هذا، فإن شيبة بن نعامة، ضعفه يحيى بن معين و\" يروي عن أنس ما لا يشبه حديثه، وعن غيره من الثقات ما يخالف حديث الأثبات، لا يجوز الاحتجاج به \". ثم تناقض فأورده في \" الثقات \" أيضا! والمعتمد أنه ضعيف.\nوالحديث قال الهيثمي (٩ / ١٧٣): \" رواه الطبراني وأبو يعلى وفيه شيبة بن نعامة لا يجوز الاحتجاج به \".\nقال المناوي: \" وأورده ابن الجوزي في \" الأحاديث الواهية \" وقال: \" لا يصح \".\nفقول المصنف (يعني السيوطي): \" هو حسن \" غير حسن \".","vol":"2","page":213},{"text":"<span data-type=\"title\" id=toc-810>٨٠٣ </span>- \" كل من ورد القيامة عطشان \".\nموضوع.\nرواه الخطيب (٣ / ٣٥٦) من طريق محمد بن هارون بن برية الهاشمي قال: حدثنا السري بن عاصم: حدثنا ابن السماك: حدثنا الهيثم بن جماز قال: دخلت على يزيد الرقاشي في يوم شديد حر. فقال: ادخل يا هيثم! ادخل ادخل، حتى نبكي على الماء البارد، وقد عطش نفسه أربعين سنة، ثم قال: حدثني أنس بن مالك فذكره مرفوعا. وقال: \" ابن برية في حديثه مناكير كثيرة، قال الدارقطني: لا شيء \".\nقلت: وقال الخطيب في مكان آخر (٧ / ٤٠٣): \" ذاهب الحديث يتهم بالوضع \". وقال ابن عساكر: \" يضع الحديث \". كما يأتي قريبا تحت الحديث (٨٠٦) .\nقلت: لكنه لم يتفرد به، فقد أخرجه أبو نعيم في \" الحلية \" (٦ / ٥٤، ٨ / ٢١٦) عن علي بن المبارك المسروري (وفي الموضع الآخر، المروزي وهو تصحيف) حدثنا السري بن عاصم به. لكن المسروري هذا لا يستشهد به، فقد ترجمه الخطيب (١٢ / ١٠٥ - ١٠٦) وأشار إلى سوء حفظه، ولكن الذهبي اتهمه بخبر كذب. قال الحافظ في \" اللسان \": \" والخبر المذكور في \" الفضائل \" من كتاب \" الموضوعات \" لابن الجوزي \".\nثم إن السري بن عاصم كذبه ابن خراش، واتهمه النقاش بأنه وضع حديثا. وذكر له الذهبي أحاديث وصفها بأنها من بلاياه ومصائبه، منها الحديث الآتي عقب هذا. والهيثم بن جماز متروك كما قال النسائي والساجي، بل ذكره البرقي في الكذابين. ويزيد الرقاشي ضعيف.\nفلا أدري كيف استجاز السيوطي أن يورد هذا الحديث في \" الجامع الصغير \" من رواية أبي نعيم، مع ما في سنده من هؤلاء الكذابين والضعفاء! ومن هذا الوجه أخرجه ابن عساكر في \" تاريخ دمشق \" (١٨ / ١١٥ / ١) . ثم رواه من طريق أخرى عن السري بن عاصم به. فهذه ثلاث طرق إلى السري فهو آفة الحديث، إن سلم من الهيثم. والله أعلم.","vol":"2","page":214},{"text":"<span data-type=\"title\" id=toc-811>٨٠٤ </span>- \" الإيمان بالقدر يذهب الهم والحزن \".\nضعيف.\nرواه القضاعي في \" مسند الشهاب \" (١٨ / ١) عن أبي سعيد الحسن بن أحمد الطوسي قال: أخبرنا جماهر بن محمد قال: أخبرنا علي بن الحسين قال: أخبرنا المزاحم بن عوام عن الأوزاعي عن عمرو بن أبي لبابة عن أبي هريرة\nمرفوعا. قلت: وهذا إسناد مظلم لم أعرف منه أحدا من رواته غير الأوزاعي، ولا أعرف في","vol":"2","page":214},{"text":"الرجال (عمرو) فلعل في النسخة تصحيفا. ثم وقفت على الحديث عند الديلمي في \" مسند الفردوس \" (١ / ٢ / ٣٥٩) من طريق الحاكم، فرأيته فيه \" عبدة بن أبي لبابة \" وهو ثقة، فالآفة ممن دونه. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية الحاكم في \" تاريخه \" والقضاعي عن أبي هريرة، فقال المناوي: \" وفيه السري بن عاصم الهمداني مؤدب المعتز، قال في \" الميزان \": وهاه ابن عدي وقال: يسرق الحديث، وكذبه ابن خراش، قال: ومن بلاياه هذا الخبر، وأورده ابن الجوزي في \" الواهيات \" وقال: السري قال ابن حبان: \" لا يحل الاحتجاج به \". قلت: وسبقت ترجمته بأتم منه في الحديث الذي قبله، لكنه ليس هو في إسناد القضاعي والحاكم كما رأيت، وهو يرويه عن محمد بن مصعب: حدثنا الأوزاعي به كما في \" الميزان \".\n<span data-type=\"title\" id=toc-812>٨٠٥ </span>- \" إن الله إذا أراد أن يجعل عبدا للخلافة مسح يده على جبهته \".\nموضوع.\nرواه الخطيب في \" التاريخ \" (٢ / ١٥٠) من طريق مسرة بن عبد الله - مولى المتوكل على الله - قال: نبأنا الحسن بن يزيد قال: نبأنا عبد الله بن المبارك قال: نبأنا سليمان بن مهران: قال إبراهيم بن جعفر الأنصاري المعروف بالراهب عن أنس بن مالك مرفوعا، وقال: \" مسرة بن عبد الله ذاهب الحديث \". قلت: وساق له الذهبي في ترجمته حديثا قال: إنه موضوع، ونقل الحافظ في \" اللسان \" عن الخطيب أنه قال: \" هذا الحديث كذب، والحمل فيه على مسرة. قلت: ومن موضوعاته.... \".\nقلت: ثم ساق الحافظ له حديثا ثالثا فيظهر مما ذكرنا أن مسرة كذاب وضاع. فما كان يحسن بالسيوطي أن يورد هذا الحديث من رواية الخطيب هذه في \" الجامع الصغير \"! لاسيما مع قول الخطيب: \" إنه حديث كذب \". ولا يبرر له ذلك إتباعه إياه بحديث ابن عباس الآتي بعده، لأن فيه وضاعا أيضا، وإن خفي ذلك على بعضهم.\nوكذلك ما رواه العقيلي في \" الضعفاء \" (٤١٧) وابن عدي في \" الكامل \" (٣٢٧ / ٢) وابن النجار (١٠ / ١٨٣ / ١) عن مصعب النوفلي عن ابن أبي ذئب عن صالح مولى التوأمة عن أبي هريرة مرفوعا به. فقد قال العقيلي: \" مصعب النوفلي مجهول بالنقل، حديثه غير محفوظ، ولا يتابع عليه \". وقال ابن عدي: \" وهذا حديث منكر بهذا الإسناد، والبلاء فيه من مصعب بن عبد الله النوفلي هذا، ولا أعلم له شيئا آخر \". وأما حديث ابن عباس فهو:","vol":"2","page":215},{"text":"<span data-type=\"title\" id=toc-813>٨٠٦ </span>- \" إن الله إذا أراد أن يخلق خلقا للخلافة مسح يده على ناصيته، فلا تقع عليه عين أحد إلا أحبه \".\nموضوع.\nرواه الحاكم (٣ / ٣٣١): حدثنا أبو بكر بن أبي دارم الحافظ - بالكوفة -: حدثنا أبو إسحاق محمد بن هارون بن عيسى الهاشمي: حدثنا موسى بن عبد الله بن موسى الهاشمي: حدثنا يعقوب بن جعفر بن سليمان قال: سمعت أبي يقول: \" دخلت على أبي جعفر المنصور فرأيت له جمة، فجعلت أنظر إلى حسنها، فقال: كان لأبي محمد بن علي جمة، وحدثني أن أباه علي بن عبد الله كانت له جمة، وحدثني أن أباه عبد الله بن عباس كانت له جمة، وكان للعباس جمة، وحدثني أن النبي ﷺ كانت له جمة، وكان لهاشم بن عبد مناف جمة، فقلت\nلأبي إني لأعجب من حسنها، قال: ذلك نور الخلافة، قال: حدثني أبي عن أبيه عن جده قال: فذكره.\nوقال: \" رواة هذا الحديث عن آخرهم كلهم هاشميون معروفون بشرف الأصل \". ورده الذهبي بقوله: \" قلت: ليسوا معتمدين \".\nقلت: وهذا كلام مجمل، وهاك تفصيله: أبو جعفر المنصور هو الخليفة العباسي المعروف، وحاله في الحديث غير معروف. ويعقوب بن جعفر بن سليمان وأبوه، لم أجد من ترجمهما. وأما محمد بن هارون بن عيسى الهاشمي، فهو آفة الحديث، ويعرف بابن برية، ترجمه الخطيب (٣ / ٣٥٦) وقال: \" في حديثه مناكير كثيرة \". ثم روى عن الدارقطني أنه قال: \" لا شيء \".\nوقال الخطيب في مكان آخر (٧ / ٤٠٣):\n\" ذاهب الحديث، يتهم بالوضع \". قلت: وقال الحافظ ابن عساكر في \" تاريخ دمشق \" (٤ / ٣٢٨ / ٢): \" هو من ولد أبي جعفر المنصور، يضع الحديث \". قلت: فهذا من وضعه ولا شك، ولا أدري كيف فات هذا الحافظ ابن حجر فقد أعله بشيخ الحاكم كما في \" فيض القدير \" وقال: \" إنه ضعيف، وهو من الحفاظ \"! ولا يستقيم هذا الإعلال لوجهين: الأول: ما عرفته من حال ابن برية.","vol":"2","page":216},{"text":"الثاني: أن شيخ الحاكم لم يتفرد به، فقد أخرجه ابن الجوزي في \" المسلسلات \" (الحديث - ٤٣) والكازروني في \" مسلسلاته \" أيضا (ق ٣٣١ / ٢) من طريق أحمد بن يعقوب قال: حدثنا محمد بن هارون به دون قوله: \" فلا تقع عليه ... \". وأحمد بن يعقوب هذا هو أبو الحسن المعدل، ترجمه الخطيب (٥ / ٢٢٧) وذكر أنه روى عن جماعة منهم ابن برية هذا، ثم روى عن أبي نعيم أنه قال فيه: \" ثقة \". فبرئت منه عهدة شيخ الحاكم، وانحصرت التهمة في ابن برية، والله الموفق.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٩٧) من طريقين آخرين من حديث أبي هريرة وأنس، وسيأتي تحقيق الكلام عليهما برقم (٢٢١٧) .\n<span data-type=\"title\" id=toc-814>٨٠٧ </span>- \" أبغض العباد إلى الله ﷿ من كان ثواباه خيرا من عمله، أن تكون ثيابه ثياب الأنبياء، وعمله عمل الجبارين \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (١٧٢) عن أبي صالح كاتب الليث: حدثنا سليم بن عيسى أبو يحيى عن سفيان الثوري عن جعفر بن برقان عن ميمون بن مهران عن عائشة مرفوعا. ذكره في ترجمة سليم هذا وقال: \" مجهول في النقل، حديثه (هذا) منكر غير محفوظ \". وقال الذهبي: \" روى عن الثوري خبرا منكرا، ساقه العقيلي \". ثم ساقه من طريقه ثم قال: \" قلت: هذا باطل \".\nقلت: وأورده ابن الجوزي في \" الموضوعات \" (٣ / ٥١) من طريق العقيلي هذه وأعله بكلامه الذي نقلته آنفا وبكاتب الليث، وقال: قال أحمد: ليس بشيء، وأقره السيوطي في \" اللآليء \" (برقم ٢٢٨٧) على وضعه، وزاد عليه أنه نقل كلمة الذهبي أنه باطل. وأقره ابن عراق في \" تنزيه الشريعة \" (٣٣٥ / ٢) .\nومع ذلك أورده السيوطي في \" الجامع الصغير \" من رواية العقيلي والديلمي! فتعقبه شارحه المناوي بما خلاصته أن ابن الجوزي قال: \" موضوع \". وأقره عليه السيوطي في الأصل (يعني الجامع الصغير) \" وممن جزم بوضعه ابن عراق والهندي. قلت: وسليم بن عيسى هذا الذي جهلوه، إنما هو - فيما أرى - سليمان بن عيسى بن نجيح المعروف بالكذب، فقد أخرجه الديلمي في \" مسند الفردوس \" (١ / ١ / ٨٠ من مختصره للحافظ) هكذا: عن سليمان بن عيسى بن نجيح عن الثوري به. وقال الحافظ عقبه: \" قلت: سليمان متروك \". وقال الذهبي في \" الميزان \":","vol":"2","page":217},{"text":"\" هالك، قال الجوزجاني: كذاب مصرح. وقال أبو حاتم: كذاب. وقال ابن عدي: يضع الحديث \". ثم ذكر له عدة أحاديث من بلاياه!\n<span data-type=\"title\" id=toc-815>٨٠٨ </span>- \" أو حى الله إلى الدنيا: أن اخدمي من خدمني، وأتعبي من خدمك \".\nموضوع.\nرواه الخطيب في \" التاريخ \" (٨ / ٤٤) عن الحسين بن داود البلخي: حدثنا الفضيل بن عياض عن منصور عن إبراهيم عن علقمة عن عبد الله مرفوعا.\nوقال: \" تفرد بروايته الحسين عن الفضيل وهو موضوع، ورجاله كلهم ثقات سوى الحسين بن داود ولم يكن ثقة \". وأورده ابن الجوزي في \" الموضوعات \" (٣ / ١٣٦) من طريق الخطيب هذه ومن طريق أخرى عن الحسين البلخي به وذكر كلام الخطيب محتجا به. وتعقبه السيوطي بأن له شاهدا عن قتادة بن النعمان، ولكن فيه مجاهيل، وهو: \" أنزل الله إلي جبريل في أحسن ما كان يأتي صورة فقال: إن الله ﷿ يقرئك السلام يا محمد! ويقول لك: إني أو حيت إلى الدنيا أن تمرري وتكدري وتضيقي وتشددي على أوليائي، كي يحبوا لقائي، وتسهلي وتوسعي وتطيبي لأعدائي، حتى يكرهو القائي، فإن خلقتها سجنا لأوليائي، وجنة لأعدائي \".","vol":"2","page":218},{"text":"<span data-type=\"title\" id=toc-816>٨٠٩ </span>- \" أنزل الله إلي جبريل في أحسن ما كان يأتي صورة فقال: إن الله ﷿ يقرئك السلام يا محمد! ويقول لك: إني أو حيت إلى الدنيا أن تمرري وتكدري وتضيقي وتشددي على أوليائي، كي يحبوا لقائي، وتسهلي وتوسعي وتطيبي لأعدائي، حتى يكرهو القائي، فإن خلقتها سجنا لأوليائي، وجنة لأعدائي \".\nمنكر.\nرواه الطبراني، وعنه ابن المرزبان في \" الفوائد \" (١ / ٢) وابن عساكر في \" التاريخ \" (١٧ / ٤٠٩ / ١ - ٢) من طريق البيهقي وهذا في \" الشعب \"، قال الطبراني: حدثنا الوليد بن حماد الرملي: أنبأنا أبو محمد عبد الله بن\nالفضل (الأصل المفضل وهو خطأ) بن عاصم بن عمر بن قتادة الأنصاري: حدثني أبي، الفضل عن أبيه عاصم عن أبيه عن قتادة بن النعمان مرفوعا. وقال البيهقي: \" لم نكتبه إلا بهذا الإسناد، وفيهم مجاهيل \". وأورده السيوطي في \" اللآليء \" (ص ٥٠٦) شاهدا للحديث الذي قبله.\nومن غرائبه أنه أورده في \" الجامع الصغير \" من رواية البيهقي فقط دون رواية الطبراني! والمجاهيل الذين أشار إليهم البيهقي هم الفضل بن عاصم، وابنه عبد الله، وشيخ الطبراني الوليد الرملي، وقد أورده الحافظ ابن حجر في \" اللسان \" وساق له هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا، إشارة منه إلى أنه مجهول، ولكنه قال:","vol":"2","page":218},{"text":"\" أخرجه الطبراني عن الوليد، وقد أشار العلائي في \" الموشى \" إلى أن عبد الله وأباه لا يعرفان \". قلت: وفي متن الحديث عندي نكارة ظاهرة، والله أعلم، ثم رأيت الحديث في \" المجموع \" (٦ / ٧٦ / ١) ساق فيه كاتبه إسناد الحديث نقلا عن الطبراني كما في \" اللآليء \" مع التصحيح الذي ذكرناه في اسم الفضل.\n<span data-type=\"title\" id=toc-817>٨١٠ </span>- \" إن الله أمرني بمداراة الناس كما أمرني بإقامة الفرائض \".\nضعيف جدا.\nرواه ابن عدي في \" الكامل \" (٣٤ / ١) وابن مردويه في \" ثلاثة مجالس من الأمالي \" (١٩٢ / ١) عن بشر بن عبيد الدارسي: أخبرنا عمار بن عبد الرحمن عن المسعودي عن عبد الله بن أبي ملكية عن عائشة مرفوعا. ومن هذا\nالوجه رواه أبو مطيع المصري في \" الأمالي \" أيضا (١ / ٣٣ / ٢) والديلمي (١ / ٢ / ٣٢٠) . وعزاه السيوطي في \" الدر المنثور \" (٢ / ٩٠) للحكيم الترمذي وابن عدي بسند فيه متروك. وقال ابن عدي: \" بشر بن عبيد منكر الحديث، وهو بين الضعف ولم أجد للمتقدمين فيه كلاما، وهو إذا روى إنما يروي عن ضعيف مثله أو مجهول أو محتمل، أو يروي عمن يرويه عن أمثالهم \". وكذبه الأزدي. وساق له الذهبي أحاديث منها هذا، ثم عقبها بقوله: \" وهذه الأحاديث غير صحيحة، والله المستعان \".","vol":"2","page":219},{"text":"<span data-type=\"title\" id=toc-818>٨١١ </span>- \" بعثت بمدارة الناس \".\nموضوع.\nرواه أبو سعد الماليني في \" الأربعين الصوفية \" (٨ / ٢) عن عبيد الله بن لؤلؤ الصوفي: أخبرني عمر بن واصل قال: سمعت سهل بن عبيد الله يقول: أخبرني محمد بن سوار: أخبرني مالك بن دينار، ومعروف بن علي عن الحسن عن محارب بن دثار عن جابر بن عبد الله قال: قال رسول الله ﷺ لما أنزلت سورة براءة: فذكره.\nقلت: وهذا سند ضعيف جدا، وآفته ابن لؤلؤ هذا أو شيخه، وهما بغداديان، وقد ترجم لهما الخطيب في \" تاريخه \"، وساق في ترجمة الأول منهما حديثا ظاهر الوضع ثم قال (١٠ / ٣٥٨): \" هذا الحديث موضوع من عمل القصاص وضعه عمر بن واصل، أو وضع عليه. والله أعلم \".\nولما ترجم لابن واصل لم يقل فيه شيئا سوى أنه ساق له حديثا آخر من طريق ابن لؤلؤ هذا عنه، وسكت عليه، ولوائح الوضع عليه ظاهرة كهذا الحديث. والله أعلم.","vol":"2","page":219},{"text":"والحديث أورده السيوطي في \" الجامع \" من رواية البيهقي في \" الشعب \" عن جابر.\nوتعقبه المناوي بقوله: \" وفيه عبيد الله بن لؤلؤ عن عمر بن واصل، قال في \" لسان الميزان \": يروي عنه الموضوع وعمر بن واصل اتهمه الخطيب بالوضع، وفيه أيضا مالك بن دينار الزاهد، أورده الذهبي في \" الضعفاء \"، ووثقه بعضهم \".\n<span data-type=\"title\" id=toc-819>٨١٢ </span>- \" يا عائشة! أما تعلمين أن الله زوجني في الجنة مريم بنت عمران، وكلثم أخت موسى، وامرأة فرعون \".\nمنكر.\nرواه أبو الشيخ في \" التاريخ \" (ص ٢٨٨) بسند صحيح عن أبي الربيع السمتي: حدثنا عبد النور بن عبد الله بن سنان عن يونس بن شعيب عن أبي أمامة مرفوعا. ذكره من حسان حديث أبي عبيد الله محمد بن أحمد بن عمرو الأبهري. ورواه العقيلي في \" الضعفاء \" (٤٦٩) عن إبراهيم بن عرعرة: حدثنا عبد النور به.\nوقال: \" يونس بن شعيب حديثه غير محفوظ، قال البخاري: منكر الحديث \". وقال ابن عدي كما في اللسان \": \" هذا الحديث هو الذي أنكره عليه البخاري \".\nقلت: لكن الراوي عنه مثله أو شر منه، فقد قال فيه الذهبي: \" كذاب \". ثم اتهمه بوضع الحديث. لكن الحديث أورده السيوطي في \" الجامع \" من رواية الطبراني في \" الكبير \" عن سعد بن جنادة وقال المناوي: \" قال الهيثمي: فيه من لم أعرفه \".","vol":"2","page":220},{"text":"<span data-type=\"title\" id=toc-820>٨١٣ </span>- \" إن الله ﵎ كتب الغيرة على النساء، والجهاد على الرجال، فمن صبر منهن كان لها مثل أجر الشهيد \".\nمنكر.\nرواه الطبراني في \" المعجم الكبير \" (٣ / ٦١ / ٢) والعقيلي (ص ٢٦٨) وابن الأعرابي في \" معجمه \" (٨٢ / ١) وعنه القضاعي (٩٣ / ١) والدولابي (٢ / ١٠٠) وابن عدي (٢٧٩ - ٢٨٠) والبزار عن عبيد بن الصباح عن كامل بن العلاء عن الحكم عن إبراهيم عن علقمة عن ابن مسعود مرفوعا، قال المناوي: \" قال البزار لا نعلمه إلا من هذا الوجه، وعبيد لا بأس به، وكامل كوفي مشهور، على أنه لم يشاركه أحد فيه \". وقال الهيثمي (٤ / ٣٢٠):","vol":"2","page":220},{"text":"\" رواه البزار والطبراني وفيه عبيد بن الصباح، ضعفه أبو حاتم، ووثقه البزار، وبقية رجاله ثقات \". قلت: وأورد ابن أبي حاتم حديثه هذا في \" العلل \" (١ / ٣١٣) وقال: \" سألت أبي عنه؟ قال: هذا حديث منكر، وقال مرة أخرى: هذا حديث موضوع بهذا الإسناد \". قلت: وساقه الذهبي في ترجمة عبيد بن الصباح من مناكيره، وكأنه نسي هذا فصحح له حديثا آخر تبعا للحاكم: بلفظ: \" إذا أردت أن تغزو ... \" وهو في \" الترغيب \" (٢ / ١٦٢) .\n<span data-type=\"title\" id=toc-821>٨١٤ </span>- \" ما تشهد الملائكة من لهو كم إلا الرهان والنضال \".\nضعيف جدا.\nرواه الطبراني (٣ / ٢٠٣ / ١) عن عمرو بن عبد الغفار عن الأعمش عن مجاهد عن ابن عمر مرفوعا. قلت: وهذا سند ضعيف جدا، عمرو هذا قال الذهبي: \" متهم، قال أبو حاتم: متروك الحديث، وقال ابن عدي: اتهم بوضع الحديث. وقال العقيلي وغيره: منكر الحديث \". والحديث أورده السيوطي في \" الجامع \" من رواية الطبراني هذه، وبيض له المناوي فلم يتكلم عليه بشيء!","vol":"2","page":221},{"text":"<span data-type=\"title\" id=toc-822>٨١٥ </span>- \" إن الله ليدفع بالمسلم الصالح عن مائة أهل بيت من جيرانه البلاء \".\nضعيف جدا.\nرواه ابن جرير في \" التفسير \" (٥ / ٥٧٤ / ٥٧٥٣) والعقيلي في \" الضعفاء \" (٤٦٣) والواحدي في تفسيره \" الوسيط \" (١ / ٩١ / ٢) عن يحيى بن سعيد العطار: حدثنا حفص بن سليمان عن محمد بن سوقة عن وبرة بن عبد الرحمن عن ابن عمر مرفوعا، ثم قرأ عبد الله بن عمر (ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض) .\nوقال العقيلي: \" يحيى بن سعيد العطار شامي منكر الحديث لا يتابع على حديثه، وليس بمشهور بالنقل، قال ابن معين: ليس بشيء \". ورواه ابن عدي (١٠٠ / ٢) من هذا الطريق في ترجمة حفص وقال: \" لا يرويه عن ابن سوقة غير حفص، وعامة حديثه غير محفوظ \".\nقلت: وهو أبو عمر الأسدي القاريء، وهو ضعيف جدا، بل قال ابن خراش: \" كذاب يضع الحديث \". والحديث أورده السيوطي في \" الجامع \" برواية الطبراني فقد، وقال شارحه المناوي: \" ضعفه المنذري، وقال الهيثمي: فيه يحيى بن سعيد العطار وهو ضعيف. وفي \" الميزان \":","vol":"2","page":221},{"text":"يحيى هذا ضعفه ابن معين ووهاه أبو داود، وقال ابن خزيمة: لا يحتج به، ثم أورد له هذا الخبر \". قلت: إعلال الحديث بحفص بن سليمان كما فعل ابن عدي أولى من إعلاله بالعطار لشدة ضعفه كما عرفت، ولأنه فوقه في الطبقة.\n<span data-type=\"title\" id=toc-823>٨١٦ </span>- \" شهيد البر يغفر له كل ذنب إلا الدين والأمانة، وشهيد البحر يغفر له كل ذنب والدين والأمانة \".\nضعيف.\nرواه أبو نعيم في \" الحلية \" (٨ / ٥١) وابن النجار (١٠ / ١٦٧ / ٢) عن نجدة ابن المبارك: حدثنا حسن المرهبي عن طالوت عن إبراهيم بن أدهم عن هشام بن حسان عن يزيد الرقاشي عن بعض عمات النبي ﷺ مرفوعا.\nقلت: وهذا سند ضعيف، نجدة هذا قال الحافظ: \" مقبول \". ويزيد الرقاشي زاهد ضعيف. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية أبي نعيم فقط، وتعقبه المناوي بقوله: \" قضية صنيع المصنف أن هذا لم يخرجه أحد من الستة وإلا لما عدل عنه، والأمر بخلافه، فقد عزاه في \" الفردوس \" وغيره إلى ابن ماجة من حديث أنس مرفوعا. قال ابن حجر: \" وسنده ضعيف \". وقال جدنا الأعلى الإمام الزين العراقي: وفيه يزيد الرقاشي ضعيف \". قلت: وما تعقب به السيوطي لا وجه له، بل هو ذهول عن أن السيوطي قد ساق حديث ابن ماجه عن أنس عقب هذا الحديث مباشرة! وهو حديث طويل، هذا الحديث قطعه منه. وسنده أشد ضعفا من هذا وهو الحديث الآتي:","vol":"2","page":222},{"text":"<span data-type=\"title\" id=toc-824>٨١٧ </span>- \" شهيد البحر مثل شهيد البر، والمائد في البحر كالمتشحط في دمه في البر، وما بين الموجتين كقاطع الدنيا في طاعة الله، وإن الله ﷿ وكل ملك الموت بقبض الأرواح إلا شهيد البحر، فإنه تولى قبض أرواحهم، ويغفر لشهيد البر الذنوب كلها إلا الدين، ولشهيد البحر الذنوب والدين \".\nموضوع بهذا التمام.\nرواه ابن ماجه رقم (٢٧٧٨) والطبراني في \" المعجم الكبير \" (ق ٢٥ / ١ مجموع ٦) عن قيس بن محمد الكندي: حدثنا عفير بن معدان الشامي عن سليم بن","vol":"2","page":222},{"text":"عامر قال: سمعت أبا أمامة يقول فذكره. قلت: وهذا إسناد ضعيف جدا، بل الغالب أنه موضوع على سليم بن عامر الثقة، فإن في متن الحديث من المبالغة ما لا نعرفه في الأحاديث الصحيحة، وآفته عندي عفير هذا، فإنه متهم. قال أبو حاتم: \" يكثر عن سليم عن أبي أمامة بما لا أصل له \". قلت: وهذا منه، وتقدم له حديث آخر موضوع برقم (٢٩١) .\nوالحديث عزاه السيوطي في \" الجامع \" لابن ماجه والطبراني في الكبير \". وذكر المناوي أن الطبراني رواه عن الكندي أيضا ثم قال: \" قال الزين العراقي: وعفير بن معدان ضعيف جدا \". واعلم أن هذا الحديث والذي قبله مخالف لعموم قوله ﷺ: \" يغفر للشهيد كل ذنب إلا الدين \". أخرجه مسلم وغيره من حديث ابن عمرو ﵄، وهو مخرج عندي في \" إرواء الغليل \" (١١٨) و\" تخريج مشكلة الفقر \" (٦٧) و\" تخريج الحلال والحرام \" (٣٤٨) .","vol":"2","page":223},{"text":"<span data-type=\"title\" id=toc-825>٨١٨ </span>- \" لا تتؤضؤوا في الكنيف الذي تبولون فيه، فإن وضوء المؤمن يوزن مع حسناته \".\nموضوع.\nرواه ابن النجار (١٠ / ١٢٩ / ١) عن يحيى بن عنبسة حدثنا حميد عن أنس مرفوعا. قلت: ويحيى هذا قال ابن حبان: \" دجال وضاع \". وقال ابن عدي: \" منكر الحديث مكشوف الأمر \". ذكره الذهبي. ثم ساق له أحاديث منها هذا ثم قال: \" هذا كله من وضع هذا المدبر \".","vol":"2","page":223},{"text":"<span data-type=\"title\" id=toc-826>٨١٩ </span>- \" آفة الدين ثلاثة: فقيه فاجر، وإمام جائر، ومجتهد جاهل \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٣٢٨) وعنه الديلمي في \" المسند \" (١ / ١ / ٧٦) عن نهشل بن سعيد الترمذي عن الضحاك عن ابن عباس مرفوعا. قلت: وهذا إسناد واه بمرة، وفيه علتان:\n١ - الانقطاع بين الضحاك وابن عباس.","vol":"2","page":223},{"text":"٢ - نهشل بن سعيد كذاب كما قال ابن راهويه والطيالسي، وقال ابن حبان: \" يروي عن الثقات ما ليس من أحاديثهم \". وقال أبو سعيد النقاش: \" روى عن الضحاك الموضوعات \". والحديث أورده السيوطي في \" الجامع \" من رواية الديلمي عن ابن عباس. فقال المناوي: \" ورواه عنه أبو نعيم. ومن طريقه وعنه تلقاه الديلمي، ونهشل قال الذهبي في \" الضعفاء \": \" قال ابن راهويه:\nكان كذابا، والضحاك لم يلق ابن عباس، ومن ثم قال المؤلف في درر البحار: \" سنده واه \". قلت: فكان على السيوطي أن لا يورده في \" الجامع \" وفاء بشرطه!\n<span data-type=\"title\" id=toc-827>٨٢٠ </span>- \" أجوع الناس طالب العلم، وأشبعهم الذي لا يبتغيه \".\nموضوع.\nرواه ابن حبان في \" كتاب المجروحين \" (٢ / ٢٦١ - ٢٦٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٥٩) وعنه الديلمي (١ / ١ / ٨٥) عن محمد بن الحارث عن ابن البيلماني عن أبيه عن ابن عمر قال: \" سئل النبي ﷺ: أي الناس أجوع؟ قال: طالب العلم. قال: فأيهم أشبع؟ قال: الذي لا يبتغيه \". قلت: آفته ابن البيلماني، واسمه محمد بن عبد الرحمن، قال الذهبي: \" ضعفوه، قال النسائي وأبو حاتم: منكر الحديث، وقال ابن حبان: حدث عن أبيه بنسخة شبيها بمائتين حديث كلها موضوعة \".\nقلت: ثم ساق له أحاديث هذا أحدها. وقال ابن عدي: \" كل ما يرويه البيلماني فإن البلاء فيه منه، ومحمد بن الحارث أيضا ضعيف \". وقال الحافظ ابن حجر في \" الغرائب الملتقطة من مسند الفردوس \": \" قلت: محمد بن الحارث وشيخه ضعيفان \". قلت: وتقدم لهما حديث آخر برقم (٥٤) .","vol":"2","page":224},{"text":"<span data-type=\"title\" id=toc-828>٨٢١ </span>- \" احبسوا على المؤمنين ضالتهم، قالوا: وما ضالة المؤمنين؟ قال: العلم \".\nموضوع.\nرواه الديلمي في \" المسند \" (١ / ١ / ٢٠) وعفيف الدين أبو المعالي في \" فضل العلم \" (١١٤ / ١) عن عمرو بن حكام عن بكر عن زياد بن أبي حسان عن أنس مرفوعا. قلت: وهذا موضوع، زياد هذا قال الحاكم والنقاش: \" روى عن أنس وغيره أحاديث موضوعة \". وكان شعبة شديد الحمل عليه وكذبه، وقال الدارقطني:","vol":"2","page":224},{"text":"\" متروك \". وبكر هو ابن خنيس، قال النسائي وغيره: ضعيف.\nوقال ابن حبان في \" المجروحين \" (١ / ١٨٦): \" يروي عن البصريين والكوفيين أشياء موضوعة يسبق إلى القلب أنه المتعمد لها \". وعمرو بن حكام ضعيف، وإنما آفة الحديث ممن فوقه. والحديث أورده السيوطي في \" الجامع \" من رواية الديلمي وابن النجار في \" تاريخه \" عن أنس فتعقبه المناوي بقوله: \" وفيه إبراهيم بن هاني أورده الذهبي في \" الضعفاء \" وقال: \" مجهول أتى بالبواطيل \". عن عمرو بن حكام تركه أحمد والنسائي. عن بكر بن خنيس قال الدارقطني: متروك عن زياد بن أبي حسان تركوه \". فاعجب من السيوطي كيف سود كتابه بحديث هذا حال إسناده، ثم ازدد عجبا منه حين تعلم أنه هو نفسه أورد الحديث في ذيل الأحاديث الموضوعة \" (ص ٤٢) من رواية الديلمي!!\n<span data-type=\"title\" id=toc-829>٨٢٢ </span>- \" إذا كتبتم الحديث فاكتبوه بإسناده، فإن يك حقا كنتم شريكا في الأجر، وإن يك باطلا كان وزره عليه \".\nموضوع.\nرواه عثمان بن محمد المحمي في \" حديثه \" (٢٠٨ / ١) عن بعاد بن يعقوب قال: حدثنا سعيد بن عمرو العنبري عن مسعدة بن صدقة عن جعفر بن محمد عن أبيه عن علي بن الحسين عن أبيه مرفوعا. قلت: وهذا سند ضعيف جدا، آفته مسعدة بن صدقة هذا، قال الدارقطني: \" متروك \". ذكره الذهبي ثم ساق له هذا الحديث ثم قال: \" هذا موضوع \". ووافقه الحافظ في \" اللسان \".\nوأما السيوطي فذهل عن قول هذين الحافظين فأورده في \" الجامع الصغير \" من رواية الحاكم في \" علوم الحديث \" وأبي نعيم وابن عساكر عن علي. فتعقبه المناوي بقوله: \" رمز لضعفه، وليس بضعيف فقط، بل قال في \" الميزان \": موضوع \".","vol":"2","page":225},{"text":"<span data-type=\"title\" id=toc-830>٨٢٣ </span>- \" اعمل لوجه واحد يكفك الوجوه كلها \".\nضعيف جدا.\nرواه السهمي في \" تاريخ جرجان \" (١٧٠، ٣٥٠) عن أبي هرمز: سمعت أنسا يقول فذكره مرفوعا.","vol":"2","page":225},{"text":"قلت: وهذا سند ضعيف جدا، أبوهرمز هذا اسمه نافع بن هرمز قال أبو حاتم: \" متروك ذاهب الحديث \". وقال النسائي: \" ليس بثقة \". واختلف فيه قول ابن معين، فكذبه مرة، وقال مرة: لا يكتب حديثه. وقال مرة: لا أعرفه. وقال مرة: ليس بشيء.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن عدي والديلمي عن أنس. وتعقبه المناوي بقوله: \" وفيه أبو عبد الرحمن السلمي سبق أنه وضاع للصوفية، ومحمد بن أحمد بن هارون قال الذهبي في \" الضعفاء \": متهم بالوضع، ونافع بن هرمز أبوهرمز قال في \" الميزان \": كذبه ابن معين. وتركه أبو حاتم وضعفه أحمد انتهى. وبه يعرف أن سنده مهلهل بالمرة فكان ينبغي للمصنف حذفه \".\nقلت: السلمي وابن هارون ليس بشيء في سند السهمي، وكذا ابن عدي، فإن الجرجاني رواه عنه في أحد الموضعين المشار إليهما، فآفة الحديث أبوهرمز هذا فقط، وحينئذ فلا يصل الأمر إلى الحكم على الحديث بالوضع، والله أعلم.\n<span data-type=\"title\" id=toc-831>٨٢٤ </span>- \" بجلوا المشايخ، فإن تبجيل المشايخ من إجلال الله تعالى \".\nموضوع.\nرواه ابن حبان في \" المجروحين \" (٢ / ٤) وابن عدي (٢٠٣ / ٢) وابن منده في \" تاريخ أصبهان \" (ق ٢٣٥ / ٢) عن صخر بن محمد الحاجبي: حدثنا الليث بن سعد عن الزهري عن أنس مرفوعا. ومن هذا الوجه رواه لاحق بن محمد الإسكافي في \" شيوخه \" (١١٥ / ١) . قلت: وهذا إسناد موضوع، آفته صخر هذا قال ابن حبان عقبه: \" لا تحل الرواية عنه \". وقال فيه ابن طاهر: \" كذاب \".\nوقال ابن عدي: \" كان يضع الحديث، حدث عن الثقات بالبواطيل \". وقال أيضا:\n\" وهذا حديث موضوع على الليث \". وأورده ابن الجوزي في \" الموضوعات \" (١ / ١٨٢) من رواية ابن حبان عنه، وأقره السيوطي في \" اللآلئ \" (١ / ١٤٩) . ورواه الخطيب من هذا الوجه في الجزء الثاني من \" الجامع \" كما في \" المنتقى منه \" (١٨ / ٢) .","vol":"2","page":226},{"text":"<span data-type=\"title\" id=toc-832>٨٢٥ </span>- \" جبل الخليل جبل مقدس، وإن الفتنة لما ظهرت في","vol":"2","page":226},{"text":"بني إسرائيل أو حى الله تعالى إلى أنبيائهم أن يفروا بدينهم إلى جبل الخليل \".\nمنكر.\nرواه ابن عساكر (١ / ١٧٢ / ١) عن إبراهيم بن ناصح: أنبأنا نعيم بن حماد: أنبأنا محمد بن حميد عن الوضين بن عطاء أن رسول الله ﷺ قال: فذكره. قلت: وهذا إسناد واه جدا، فإنه مع إرساله فيه نعيم\nبن حماد وهو ضعيف جدا. وإبراهيم بن ناصح وهو الأصبهاني قال أبو نعيم: \" متروك الحديث \". وقال ابن مردويه في \" تاريخه \": \" حدث بمناكير \".\nقلت: وهذا من منكراته، بل أخشى أن يكون موضوعا، وإن أورده السيوطي في \" الجامع الصغير \"، ولم يعله المناوي بأكثر من الإرسال وهذا تقصير ظاهر!\n<span data-type=\"title\" id=toc-833>٨٢٦ </span>- \" دخلت الجنة، فرأيت فيها جنابذ من لؤلؤ، ترابها المسك، فقلت: لمن هذا يا جبريل؟ فقال: هذا للمؤذنين والأئمة من أمتك \".\nموضوع.\nرواه ابن عدي (٣١٣ / ١) عن محمد بن إبراهيم الشامي: حدثنا محمد بن العلاء الأيلي عن يونس بن يزيد الأيلي عن الزهري عن أنس بن مالك عن أبي بن كعب مرفوعا، وقال: \" لا أعلم يرويه غير محمد بن إبراهيم الشامي وهو منكر الحديث، وعامة أحاديثه غير محفوظة \". قلت: وقال الدارقطني: \" كذاب \".\nقال الذهبي: \" قلت: صدق الدارقطني ﵀، وابن ماجه فما عرفه، قال ابن حبان: لا تحل الرواية عنه، كان يضع الحديث \" (١) . والحديث أورده السيوطي في \" الجامع الصغير \" من رواية أبي يعلى عن أبي، وسكت عليه المناوي!\n_________\n(١) في \" الضعفاء \" (٢ / ٢٩٥) بتقديم الجملة الأخرى على الأولى. اهـ.","vol":"2","page":227},{"text":"<span data-type=\"title\" id=toc-834>٨٢٧ </span>- \" ذهاب البصر مغفرة للذنوب، وذهاب السمع مغفرة للذنوب، وما نقص من الجسد فعلى مقدار ذلك \".\nموضوع. رواه ابن عدي (١٢٨ / ٢) أبو الحسن النعالي في جزء من \" حديثه \"","vol":"2","page":227},{"text":"(١٢٨ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٩٦) وعنه الخطيب في \" تاريخه \" (٢ / ١٥٢) عن داود بن الزبرقان عن مطر عن هارون بن عنترة عن عبد الله بن السائب عن زاذان عن عبد الله بن مسعود مرفوعا.\nوقال ابن عدي: وهذا منكر المتن والإسناد، يرويه داود بن الزبرقان، وعامة ما يرويه عن كل من روى عنه مما لا يتابعه أحد عليه \". قلت: وهو متروك كما قال الحافظ.\nومطر هو الوراق فيه ضعف. وهارون بن عنترة لا بأس به، فآفة الحديث من ابن الزبرقان. والحديث أورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٠٤) من طريق الخطيب ونقل قول ابن عدي المتقدم: \" منكر المتن والإسناد \" وقال: \" وهارون لا يحتج به، وداود ليس بشيء \". وأقره السيوطي في \" اللآلي \" (٢ / ٤٠٢) وكذا ابن عراق، فإنه أورده في \" الفصل الأول \" من \" تنزيه الشريعة \" (٣٧٩ - ٣٨٠) وقال: \" وقد أورد الحافظ الذهبي في طبقات الحفاظ هذا الحديث من جهة الخطيب وقال: غريب. والله أعلم \".\nومع اعتراف السيوطي بوضعه فقد أورده في \" الجامع الصغير \" من رواية ابن عدي والخطيب عن ابن مسعود، وتعقبه المناوي بحكم ابن الجوزي بوضعه ومتابعة السيوطي له في \" مختصر الموضوعات \"! وفي الباب حديث آخر نحوه وهو موضوع أيضا، وهو:\n<span data-type=\"title\" id=toc-835>٨٢٨ </span>- \" ذهاب إحدى رجلي الرجل غفران نصف ذنوبه، وذهابهما كلاهما غفران ذنوبه كلها، وذهاب إحدى عينيه غفران نصف ذنوبه، وذهابهما كليهما استحلال الجنة \".\nموضوع.\nرواه النرسي أبو نصر في \" منتقى من الجزء الثاني من حديثه \" (٧٢ / ١) عن عبد الرحمن بن قريش قال: أخبرنا أبو العباس الفضل بن عبد الله قال: حدثنا مالك بن سليمان قال: أخبرنا قيس عن منصور عن إبراهيم عن علقمة عن ابن مسعود مرفوعا. قلت: وهذا إسناد موضوع، المتهم به ابن قريش هذا، قال الذهبي: \" اتهمه السليماني بوضع الحديث \".","vol":"2","page":228},{"text":"<span data-type=\"title\" id=toc-836>٨٢٩ </span>- \" رأس الدين الورع \".","vol":"2","page":228},{"text":"موضوع.\nرواه ابن عدي: (٥٧ / ١) عن جعفر بن عبد الواحد قال: قال لنا حكام بن مسلم: حدثنا أبي عن مالك بن دينار عن أنس مرفوعا. ذكره في ترجمة جعفر هذا وهو الهاشمي وساق له أحاديث أخر ثم قال: \" وهذه الأحاديث\nالتي ذكرتها عن جعفر بن عبد الواحد كلها بواطيل، وكان يتهم بوضع الحديث \"، ثم قال: \" وعامة أحاديثه موضوعة \". قلت: وقال ابن حبان (١ / ٢٠٩): \"\nكان يسرق الحديث، ويقلب الأخبار، حتى لا يشك من الحديث صناعته أنه كان يعملها، وكان لا يقول: \" حدثنا \" في روايته، كان يقول: قال لنا فلان ابن فلان \".\nوقال الدارقطني: \" كان يضع الحديث \". وقال أبو زرعة: \" روى\nأحاديث لا أصل لها \". قلت: ومع ذلك أورده السيوطي في \" الجامع الصغير \" من رواية ابن عدي نفسه! ولم يتكلم عليه المناوي بشيء!\n<span data-type=\"title\" id=toc-837>٨٣٠ </span>- \" رد جواب الكتاب حق كرد السلام \".\nموضوع.\nرواه ابن عدي (٩٠ / ١) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٨٩) عن [أحمد بن] عبد الله بن حكيم الفرياناني - قرية بمرو- المروزي - وهو شيخ ضعيف -: حدثنا الحسن بن محمد أبو محمد البلخي - قاضي مرو- عن حميد عن أنس مرفوعا. وقال ابن عدي: \" منكر مسندا، وإنما يرويه العباس بن ذريح عن الشعبي عن ابن عباس قوله. والحسن هذا ليس بمعروف، منكر الحديث عن الثقات \".\nقلت: وقال ابن حبان (١ / ٢٣٢ - ٢٣٣): \" يروي الموضوعات عن الثقات، لا يجوز الرواية عنه بحال \". ثم غفل فأورده أيضا في \" الثقات \"! وقال أبو سعيد النقاش: \" حدث عن حميد عن أنس أحاديث موضوعة \". قال الذهبي ثم العسقلاني: \" هذا أحدهما، والآخر: \" من زوج كريمته.... \".\nقلت: وسيأتي بإذنه تعالى برقم (٥٠٨٤) مع آخر بعده. (تنبيه): وقعت هذه الكلمة \" الفرياناني \" في ابن عدي محرفة هكذا \" الفرناياني \"","vol":"2","page":229},{"text":"كما سقط منه \" أحمد بن \" والتصويب من \" المجروحين \" و\" الميزان \" و\" اللسان \" و\" معجم البلدان \". ثم إن أحمد بن عبد الله هذا ليس بثقة أيضا، بل قال أبو نعيم الحافظ: \" مشهور بالوضع \".\nوقال ابن حبان (١ / ١٣٣):\n\" كان ممن يروي عن الثقات ما ليس من أحاديثهم، وعن غير الأثبات ما لم يحدثوا \". قلت: فهو آفة الحديث أو شيخه.\nورواه البغوي في \" حديث علي بن الجعد \" (٩ / ١٠٧ / ١) عن شريك عن العباس بن ذريح عن عامر\nعن ابن عباس موقوفا عليه ولعله الصواب، وبه جزم ابن عدي كما تقدم آنفا.\n<span data-type=\"title\" id=toc-838>٨٣١ </span>- \" رمضان بالمدينة خير من ألف رمضان فيما سواها من البلدان، وجمعة بالمدينة خير من ألف جمعة فيما سواها من البلدان \".\nباطل.\nرواه الطبراني (١ / ١١١ / ٢) وابن عساكر (٨ / ٥١٠ / ٢) عن عبد الله بن أيوب المخرمي: أخبرنا عبد الله بن كثير بن جعفر عن أبيه عن جده عن بلال بن الحارث مرفوعا. قلت: وهذا سند واه، عبد الله هذا أورده الذهبي في \" الميزان \" وساق له هذا الحديث وقال: \" لا يدرى من ذا؟ وهذا باطل، والإسناد مظلم، تفرد به عنه عبد الله بن أيوب المخرمي، لم يحسن ضياء الدين بإخراجه في (المختارة) \".\nوأقره الحافظ في \" اللسان \". وعبد الله بن أيوب المخرمي هو عبد الله بن محمد بن أيوب وهو صدوق، وله ترجمة في تاريخ بغداد (١٠ / ٨١ - ٨٢) . والحديث أورده السيوطي في \" الجامع الصغير \" من رواية الطبراني والضياء عن بلال. وتعقبه المناوي بأن الهيثمي قال: (٣ / ١٤٥، ٣٠١): \" فيه عبد الله بن كثير وهو ضعيف \".\nوبكلام الذهبي المذكور. وقد وجدت له شاهدا من حديث ابن عمر، أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٣٣٧ - ٣٣٨) عن الهيثم بن بشر بن حماد: حدثنا عمرو بن عثمان: حدثنا عبد الله بن نافع عن عاصم بن عمر العمري عن عبد الله بن دينار عنه مرفوعا. قلت: وهذا سند ضعيف، عاصم بن عمر العمري ضعيف. بل قال ابن حبان (٢ / ١٢٣): \" منكر الحديث جدا، يروي عن الثقات مالا يشبه حديث الأثبات \".","vol":"2","page":230},{"text":"وعبد الله بن نافع هو الصائغ، قال الحافظ: \" ثقة صحيح الكتاب، في حفظه لين من كبار العاشرة \". وعمرو بن عثمان إن كان الحمصي فصدوق، وإن كان الرقي فضعيف. والهيثم بن بشر بن حماد لم أجد فيه جرحا ولا تعديلا، ولعله آفة هذه الطريق.\nووجدت له طريق آخر عن ابن عمر. أخرجه ابن عساكر (١٢ / ٣٤٩ / ١) عن عمر بن أبي بكر الموصلي (١) عن القاسم بن عبد الله العمري عن كثير المزني عن نافع عنه مرفوعا به. وفيه زيادة صحيحة في أوله وهي: \" صلاة في مسجدي كألف صلاة فيما سواه إلا المسجد الحرام \" الحديث. أورده في ترجمة الموصلي هذا وروى عن أبي حاتم أنه قال فيه: \" ذاهب الحديث متروك الحديث \".\nوعن أبي زرعة أنه قرنه بابن زبالة والواقدي في الضعف في الحديث وعن الحافظ سعيد بن أبي عمر البردعي أنه قال: \" هو آفة من الآفات \". قلت: والقاسم بن عبد الله العمري مثله أو شر منه، فقد قال الإمام أحمد: \" كان يكذب ويضع الحديث \".\nوكثير المزني هو ابن عبد الله بن عمرو بن عوف متهم أيضا بالكذب. وبهذا التمام أورده السيوطي أيضا في \" الجامع \" من رواية البيهقي في \" الشعب \" عن ابن عمر، وتعقبه المناوي بقوله: \" ظاهر صنيع المصنف أن مخرجه سكت عليه، والأمر بخلافه، فإنه عقبه بالقدح في سنده فقال: هذا إسناد ضعيف بمرة انتهى بلفظه، فحذف المصنف له من سوء الصنيع \".\nقلت: وعليه فمن حسن الصنيع أن لا يورده السيوطي في كتابه أصلا، ولوساق القدح المذكور فيه! هذا، ورواه البزار مختصرا عن ابن عمر بلفظ: \" رمضان بمكة أفضل من ألف رمضان بغير مكة \". أورده السيوطي أيضا. وأعله الهيثمي في \" المجمع \" (٣ / ١٤٥) بعاصم بن عمر، وهو ضعيف كما سبق. قلت: وإسناده عند البزار (ص ١٠٢ - زوائده) هكذا: حدثنا عمرو بن حماد بن بنت حماد بن مسعدة: حدثنا عبد الله بن نافع: حدثنا عاصم بن عمر عن عبد الله بن دينار عن ابن عمر به. وقال:\n_________\n(١) الأصل: (المؤملي) والتصويب من \" الجرح \" (٣ / ١ / ١٠٠) . اهـ.","vol":"2","page":231},{"text":"\" تفرد به عاصم بن عمر، لا نعلمه عن النبي ﷺ إلا من هذا الوجه، وعاصم متفق على ضعفه \". قلت: وعبد الله بن نافع هو الصائغ المدني قال الحافظ: \" ثقة صحيح الكتاب، في حفظه لين \". وعمرو بن حماد بن بنت حماد بن مسعدة لم أجد له الآن ترجمة. وروي الحديث عن ابن عباس بلفظ: \" ... مائة ألف \"، وإليك لفظه بتمامه معه بيان حاله:\n<span data-type=\"title\" id=toc-839>٨٣٢ </span>- \" من أدرك رمضان بمكة فصام وقام منه ما تيسر له، كتب الله له مائة ألف شهر رمضان فيما سواها، وكتب الله له بكل يوم عتق رقبة، وكل ليلة عتق رقبة، وكل يوم حملان فرس في سبيل الله، وفي كل يوم حسنة، وفي كل ليلة حسنة \".\nموضوع.\nرواه ابن ماجة (رقم ٣١١٧) عن عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن جبير عن ابن عباس مرفوعا. قلت: وهذا موضوع، ولوائح الوضع عليه ظاهرة، وآفته عبد الرحيم هذا، فقد قال ابن معين فيه: \" كذاب خبيث \". وقال النسائي: \" ليس بثقة ولا مأمون \". وقال ابن حبان (٢ / ١٥٢): \" يروي عن أبيه العجائب مما لا يشك من الحديث صناعته أنها معمولة أو مقلوبة كلها \". ثم رأيت الحديث في \" العلل \" لابن أبي حاتم، وقال (١ / ٢٥٠): \" هذا حديث منكر، وعبد الرحيم بن زيد متروك الحديث \".","vol":"2","page":232},{"text":"<span data-type=\"title\" id=toc-840>٨٣٣ </span>- \" العبد المطيع لوالديه، والمطيع لرب العالمين في أعلى عليين \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" من طريق أبي نعيم بسنده عن الخضر بن أبان: حدثنا إبراهيم بن هدبة عن أنس مرفوعا. قلت: وهذا سند موضوع، آفته إبراهيم هذا، فإنه كذاب مشهور.\nوالخضر بن أبان ضعفه الحاكم وغيره، ولهذا أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (رقم ١١٤٦ - بترقيمي) وابن عراق في \" تنزيه الشريعة \" (ق ٤٠٤ / ١) . ومع ذلك أورده السيوطي في \" الجامع الصغير \" أيضا من رواية الديلمي عن أنس! ولم يتعقبه المناوي بشيء سوى أنه قال:","vol":"2","page":232},{"text":"\" ورواه عنه أبو نعيم أيضا وعنه تلقاه الديلمي مصرحا، فلو عزاه للأصل لكان أولى \". فيا عجبا منه، فإذا لم يخف عليه أن الديلمي تلقاه عن أبي نعيم فكيف خفي عليه أن فيه ذلك الكذاب، وكيف عرف أنه تلقاه عنه؟!، وإن لم يخف عليه فكيف سكت عنه؟!\n<span data-type=\"title\" id=toc-841>٨٣٤ </span>- \" العنبر ليس بركاز، بل هو لمن وجده \".\nموضوع.\nرواه ابن النجار في \" الذيل \" (١٠ / ٢١ / ٢) عن سلام الطويل عن إبراهيم بن (الأصل: \" عن \" وهو تحريف) إسماعيل بن مجمع عن أبي الزبير عن جابر مرفوعا.\nقلت: وهذا إسناد ساقط، إبراهيم بن إسماعيل ضعيف، لكن الآفة من سلام الطويل فإنه ضعيف جدا، بل قال ابن خراش: \" كذاب \". وقال ابن حبان والحاكم: \" روى أحاديث موضوعة \". قلت: فلهذا يستنكر على السيوطي إيراده لهذا الحديث في \" الجامع الصغير \" من رواية ابن النجار هذه: وبيض له المناوي فلم يتكلم عليه بشيء! فالظاهر أنه لم يقف على إسناده.","vol":"2","page":233},{"text":"<span data-type=\"title\" id=toc-842>٨٣٥ </span>- \" الغيبة تنقض الوضوء والصلاة \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٢٧٩) وعنه الديلمي (٢ / ٣٢٥) عن سهل بن صقير الخلاطي: حدثنا إسماعيل بن يحيى بن عبد الله [عن] ابن أبي مليكة: حدثنا مالك بن أنس عن صفوان بن سليم عن ابن عمر مرفوعا.\nقلت: هذا موضوع، آفته إسماعيل هذا، وهو أبو يحيى التيمي كذاب وضاع، قال الدارقطني: \" كان يكذب على مالك والثوري وغيرهما \". وقال الحاكم: \" روى عن مالك ومسعر وابن أبي ذئب أحاديث موضوعة \". وسهل بن صقير، قال الخطيب:\n\" يضع الحديث \". وقال ابن ماكولا: \" فيه ضعف \". والحديث مما سود به السيوطي \" الجامع الصغير \" فأورده فيه من رواية الديلمي عن ابن عمر، وعلق عليه المناوي بقوله: \" ورواه عنه أبو نعيم، وعنه تلقاه الديلمي، فإهمال\nالمصنف للأصل، واقتصاره على الفرع غير مرضي \". قلت: لقد انشغل المناوي بالقشر عن اللب، فسكت عن الحديث مع ظهور آفته، بل إنه ذكر ما يشعر بثبوته عنده فقال:","vol":"2","page":233},{"text":"\" تمسك بظاهره قوم من المتنسكين والعباد، فأو جبوا الوضوء من النطق المحرم، وهو غلولا يوافق عليه الجمهور، والحديث عندهم خرج مخرج الزجر عن الغيبة \". قلت: التأويل فرع التصحيح، فكيف هذا والحديث موضوع؟! ولوصح إسناده لكان أسعد الناس به أولئك المتنسكون. ولكن هذا من ثمرة الجهل بالأحاديث الضعيفة والموضوعة، فإن الجهال بها يشرعون في الدين ما ليس منه!\nثم رأيت في \" المشكاة \" (٤٨٧٣) من رواية البيهقي في \" الشعب \" عن ابن عباس: إن رجلين صليا صلاة الظهر أو العصر، وكانا صائمين، فلما قضى النبي ﷺ الصلاة قال: أعيدوا وضوءكما وصلاتكما، وامضيا في صومكما، واقضياه يوما آخر، قالا: لم يا رسول الله؟ قال: اغتبتم فلانا \". ولم أقف على إسناده حتى الآن، وما أراه يصح.\n<span data-type=\"title\" id=toc-843>٨٣٦ </span>- \" لرباط يوم في سبيل الله من وراء عورة المسلمين محتسبا من غير شهر رمضان أعظم أجرا من عبادة مائة سنة صيامها وقيامها، ورباط يوم في سبيل الله من وراء عورة المسلمين محتسبا من شهر رمضان أفضل عند الله وأعظم أجرا - أراه قال - من عبادة ألف سنة صيامها وقيامها، فإن رده الله إلى أهله سالما لم تكتب عليه سيئة ألف سنة، وتكتب له الحسنات، ويجرى له أجر الرباط إلى يوم القيامة \".\nموضوع.\nرواه ابن ماجة (٢ / ١٧٥) عن محمد بن يعلى السلمي: حدثنا عمر بن صبيح عن عبد الرحمن بن عمرو عن مكحول عن أبي بن كعب مرفوعا.\nقلت: وهذا إسناد موضوع، والمتهم به ابن صبيح هذا، قال الذهبي: \" ليس بثقة ولا مأمون، قال ابن حبان: كان ممن يضع الحديث، وقال الأزدي: كذاب \". والراوي عنه محمد بن يعلى السلمي ضعيف جدا.\nثم هو منقطع بين مكحول وأبي، وقد قال الحافظ المنذري في \" الترغيب \" (٢ / ١٥١) بعد أن عزاه لابن ماجه: \" وآثار الوضع ظاهرة عليه، ولا عجب فراويه عمر بن صبيح الخراساني، ولولا أنه في الأصول لما ذكرته \".","vol":"2","page":234},{"text":"ونقل أبو الحسن السندي في \" حاشيته على ابن ماجه \" عن الحافظ ابن كثير أنه قال: \" أخلق بهذا الحديث أن يكون موضوعا، لما فيه من المجازفة، ولأنه من رواية عمر بن صبيح أحد الكذابين المعروفين بوضع الحديث \".\n<span data-type=\"title\" id=toc-844>٨٣٧ </span>- \" من أرضى السلطان بما يسخط الله فقد خرج من دين الله \".\nموضوع.\nرواه أبو نعيم في \" الأخبار \" (٢ / ٣٤٨) والحاكم (٤ / ١٠٤) والضياء في \" المنتقى من مسموعاته بمرو\" (٩٩ / ١) عن عنبسة بن عبد الرحمن القرشي: حدثنا علاق بن أبي مسلم عن جابر مرفوعا.\nوقال الحاكم: \" تفرد به علاق بن أبي مسلم، والرواة إليه ثقات \"! ووافقه الذهبي! وتبعه المناوي! وهو ذهو ل فاحش منهم جميعا، وبخاصة الذهبي، فقد أورد في \" الميزان \" عنبسة هذا وقال: \" قال البخاري: تركوه، وروى الترمذي عن البخاري: ذاهب الحديث.\nوقال أبو حاتم: كان يضع [الحديث] \". وقال ابن حبان (٢ / ١٦٨): \" هو صاحب أشياء موضوعة لا يحل الاحتجاج به \". قلت: وعلاق بن أبي مسلم ما روى عنه غير عنبسة هذا، فهو مجهول العين، وقد صرح بجهالته الحافظ في \" التهذيب \"، و\" التقريب \". وقال الذهبي: \" وهاه: الأزدي، وما لينه القدماء \"! قلت:\nفهل وثقوه؟!","vol":"2","page":235},{"text":"<span data-type=\"title\" id=toc-845>٨٣٨ </span>- \" من أدرك رمضان، وعليه من رمضان شيء لم يقضه، لم يتقبل منه، ومن صام تطوعا وعليه من رمضان شيء لم يقضه، فإنه لا يتقبل منه حتى يصومه \".\nضعيف.\nأخرجه أحمد (٢ / ٣٥٢): حدثنا حسن: حدثنا ابن لهيعة: حدثنا أبو الأسود عن عبد الله بن رافع عن أبي هريرة عن رسول الله ﷺ.\nوأخرج الشطر الأول منه الطبراني في \" الأوسط \" (٩٩ / ٢) من طريق عبد الله بن يوسف: حدثنا ابن لهيعة به. وقال: \" لا يروى عن أبي هريرة إلا بهذا الإسناد، تفرد به ابن لهيعة \". قلت: وهو سيء الحفظ، وقد اضطرب في إسناده ومتنه، أما السند، فرواه حسن وعبد الله بن يوسف عنه كما ذكرنا. وتابعهما جماعة كما يأتي.","vol":"2","page":235},{"text":"وخالفهم ابن وهب فقال: عنه عن أبي الأسود عن عبد الله بن أبي رافع مولى أم سلمة عنه. وابن المبارك فقال عنه.... عن عبد الله عن أبي هريرة. وخالف الجماعة عمرو بن خالد عنه فأوقفه! قال ابن أبي حاتم في \" العلل \" (١ / ٢٥٩): \" سئل أبو زرعة عن حديث رواه ابن لهيعة، فاختلف على ابن لهيعة، رواه عبد الله بن وهب عن ابن لهيعة عن محمد بن عبد الرحمن بن نوفل الأسدي أبي الأسود فقال: عن عبد الله بن أبي رافع مولى أم سلمة عن أبي هريرة عن النبي ﷺ قال ... (فذكره) .\nورواه عبد الله بن عبد الحكم، وسعيد بن الحكم بن أبي مريم وعمرو بن خالد الحراني وأبو صالح كاتب الليث والنضر بن عبد الجبار عن ابن لهيعة عن أبي الأسود عن عبد الله بن رافع عن أبي هريرة عن النبي ﷺ، إلا عمرو بن خالد فإنه أوقفه ولم يرفعه.\nورفع الباقون الحديث إلى النبي ﷺ ورواه ابن المبارك فقال: أخبرنا عبد الله بن عقبة - نسب ابن لهيعة إلى جده، لأن ابن لهيعة هو عبد الله بن لهيعة بن عقبة - عن أبي الأسود عن عبد الله عن أبي هريرة عن النبي ﷺ، ولم ينسب عبد الله. فقال أبو زرعة: الصحيح عبد الله بن رافع عن أبي هريرة عن النبي ﷺ \".\nقلت: ويتلخص من ذلك أن ابن لهيعة كان يضطرب فيه على وجوه، فتارة يسمي تابعي الحديث عبد الله بن أبي رافع. وتارة يسميه عبد الله بن رافع. وتارة: عبد الله، لا ينسبه. وتارة يرفع الحديث، وتارة يوقفه. والاضطراب علامة على أن الراوي لم يضبط حفظ الحديث.\nولذلك كان المضطرب من أقسام الحديث الضعيف في \" علم المصطلح \". ولا يقال: لعل هذا الإضطراب من الرواة عن ابن لهيعة، لا منه. لأننا نقول: هذا مردود لأنهم جميعا ثقات، وفيهم عبد الله بن وهب وعبد الله بن المبارك، وهما ممن سمعا من ابن لهيعة قبل احتراق كتبه، فذلك يدل على أن الاضطراب منه، وأنه قديم لم يعرض له بعد احتراق الكتب، والله أعلم.\nوإن مما يؤكد ضعف الحديث ما رواه البيهقي (٤ / ٢٥٣) عن عبد الوهاب ابن عطاء: سئل سعيد - هو ابن أبي عروبة - عن رجل تتابع عليه رمضانان وفرط فيما بينهما؟ فأخبرنا عن قتادة عن\nصالح أبي الخليل عن مجاهد عن أبي هريرة أنه قال: \" يصوم الذي حضر، ويقضي الآخر، ويطعم لكل يوم مسكينا \". وإسناده صحيح. ورواه من طرق أخرى عن عطاء به. ثم قال: \" وروى هذا الحديث إبراهيم بن نافع الجلاب عن عمر بن موسى بن وجيه عن الحكم","vol":"2","page":236},{"text":"عن مجاهد عن أبي هريرة مرفوعا. وليس بشيء، إبراهيم وعمر متروكان. وروينا عن ابن عمر وأبي هريرة في الذي لم يصم حتى أدركه رمضان آخر؟ يطعم ولا قضاء عليه. وعن الحسن وطاووس والنخعي، يقضي ولا كفارة عليه. وبه نقول، لقوله تعالى: (فعدة من أيام أخر) \".\nقلت: فلوكان هذا الحديث عند أبي هريرة مرفوعا إلى النبي ﷺ لم يقل بالقضاء، لأنه يتنافى مع قوله فيه \" لم يتقبل منه \". وهذا ظاهر بين. والله أعلم.\nومن هذا التحقيق يتبين لك ما هو الصواب في قول الهيثمي في \" المجمع \" (٣ / ١٧٩): رواه أحمد والطبراني في \" الأوسط \" باختصار، وهو حديث حسن \".\nوقوله في مكان آخر (٣ / ١٤٩) عقب رواية الطبراني: \" رواه الطبراني في \" الأوسط \" وأحمد أطول منه، وفيه ابن لهيعة وحديثه حسن، وفيه كلام، وبقية رجاله رجال الصحيح \"!\n<span data-type=\"title\" id=toc-846>٨٣٩ </span>- \" من أسبغ الوضوء في البرد الشديد كان له من الأجر كفلان \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (٣ / ١) عن إبراهيم بن موسى البصري: حدثنا أبو حفص العبدي عن علي بن زيد عن سعيد بن المسيب عن علي مرفوعا. وقال: لم يرو هـ عن علي بن زيد إلا أبو حفص، واسمه عمر بن حفص \".\nقلت: قال أحمد: \" تركنا حديثه وحرقناه \". وقال علي: \" ليس بثقة \".\nوقال النسائي: \" متروك \". والحديث أورده الهيثمي في المجمع \" (١ / ٢٣٧) من رواية الطبراني هذه وقال: \" وفيه عمر بن حفص العبدي وهو متروك \". قلت: وعلي بن زيد وهو ابن جدعان ضعيف. وإبراهيم بن موسى البصري لم أعرفه، ولعله من أولئك الرواة الذين رووا عن العبدي وقال فيهم أبو زرعة الرازي وقد سئل عن العبدي: \" واهي الحديث، لا أعلم حدث عنه كبير أحد، إلا من لا يدري الحديث \". رواه الخطيب في \" تاريخه \" (١١ / ١٩٤)، ولم يرد في \" الميزان \"، ولا في \" اللسان \"! وقد توبع العبدي ممن هو أسوأ منه حالا بزيادة في متنه وهو الآتي:","vol":"2","page":237},{"text":"<span data-type=\"title\" id=toc-847>٨٤٠ </span>- \" من أسبغ الوضوء في البرد الشديد كان له من الأجر كفلان، ومن أسبغ الوضوء في الحر الشديد كان له من الأجر كفل \".","vol":"2","page":237},{"text":"موضوع.\nرواه ابن النجار (١٠ / ٢٠٩ / ٢) عن محمد بن الفضل عن علي بن زيد قال: سمعت سعيد بن المسيب يحدث عن علي ﵁ مرفوعا.\nقلت: هذا سند واه بمرة، علي بن زيد هو ابن جدعان وهو ضعيف كما سبق. ومحمد بن الفضل هو ابن عطية المروزي وهو كذاب. وقد تابعه على الشطر الأول منه عمر بن حفص العبدي عن علي بن زيد به. قلت: وهو متروك كما تقدم آنفا مع تخريجه.\n<span data-type=\"title\" id=toc-848>٨٤١ </span>- \" من كرم أصله، وطاب مولده، حسن محضره \".\nباطل.\nرواه ابن عدي في \" الكامل \" (٥٧ / ١) عن جعفر بن نصر بن سويد أبي ميمون: حدثنا علي بن عاصم: حدثنا داود بن أبي هند عن الشعبي عن أبي هريرة مرفوعا وقال: \" جعفر بن نصر حدث عن الثقات بالبواطيل، وليس بالمعروف، وهذا الحديث بهذا الإسناد باطل، ولجعفر غير ما ذكرت من الأحاديث، موضوعات على الثقات \". وذكر نحوه ابن حبان في \" المجروحين \" (١ / ٢٠٨) وساق له حديثين آخرين وقال: \" وهذان متنان موضوعان \". وقال الذهبي: في هذا الحديث: \" باطل \". وأقره الحافظ.\nقلت: ومع ذلك كله فقد سود به السيوطي كتابه \" الجامع \" فأورده فيه من رواية ابن النجار عن أبي هريرة، وتعقبه المناوي بقول ابن عدي أنه باطل، نقله عن ابن الجوزي عنه ثم قال: \" رواه الديلمي عن ابن عمر \".","vol":"2","page":238},{"text":"<span data-type=\"title\" id=toc-849>٨٤٢ </span>- \" لا تستشيرو االحاكة ولا المعلمين، فإن الله سلب عقولهم، ونزع البركة من أكسابهم \".\nموضوع.\nرواه ابن النجار (١٠ / ١٩٧ / ١) عن علي بن جعفر بن صالح البغدادي بسنده عن زيد بن أسلم عن عطاء بن أبي ربحا عن أبي هريرة مرفوعا. وقال في علي هذا: \" روى حديثا منكرا \". ثم ساقه.\nوللحديث طريق آخر، أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٢٤) عن يحيى بن أيوب عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعا به وقال: \" موضوع. عبيد الله بن زحر قال ابن حبان: \" يروي الموضوعات عن الأثبات. وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر عبيد الله وعلي بن يزيد والقاسم أبو عبد الرحمن لم يكن ذلك الخبر إلا مما عملته أيديهم \".\nوذكر السيوطي في \" اللآلي \" (١ / ٢٠٠) نقلا عن الذهبي أن الآفة فيه من أحمد بن","vol":"2","page":238},{"text":"يعقوب الحذاء، فإنه الذي رواه بإسناد له عن يحيى بن أيوب به. أخرجه الديلمي. قلت: وجزم الذهبي بأنه حديث موضوع، وله طريق آخر عن علي بن يزيد، رواه الخطيب في \" تاريخه \" (١٢ / ١٢٤) والسلفي في \" الطيوريات \" (١٣٣ / ٢) عن علي بن يوسف بن أيوب الدقاق: حدثنا أحمد بن محمد بن غالب - غلام خليل -: حدثنا محمود بن غيلان: حدثنا الوليد بن مسلم عن معان بن رفاعة عن علي بن يزيد (١) به. أورده الخطيب في ترجمة الدقاق هذا، ولم يذكر فيه جرحا ولا تعديلا، ولذلك قال ابن الجوزي عقبه: \" موضوع، غلام خليل يضع، والراوي عنه لا يعرف \".\n<span data-type=\"title\" id=toc-850>٨٤٣ </span>- \" لا تعجزوا في الدعاء فإنه لا يهلك مع الدعاء أحد \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (٢٦٧) وابن عدي (٢٤١ / ١) وابن حبان في \" صحيحه \" (٢٣٩٨ - موارد) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٣٢) والحاكم (١ / ٤٩٣ - ٤٩٤) والضياء في \" المختارة \" (٥٠ / ١) عن معلى بن أسد العمي: حدثني عمر (وفي \" المستدرك \": عمرو) بن محمد عن ثابت البناني عن أنس مرفوعا. وقال الحاكم: \" صحيح الإسناد \"! وتعقبه الذهبي بقوله: \" لا أعرف عمرا (!)، تعبت عليه \".\nقلت: كذا وقع في \" المستدرك \": \" عمرو \" بزيادة الواو، وهو من أوهامه، والصواب: \" عمر \" بدونها كما عند الآخرين هو معروف، ولكن بالضعف! قال العقيلي: \" عمر بن محمد لا يتابع عليه ولا يعرف إلا به \".\nقلت: وهو عمر بن محمد بن صهبان، كذلك وقع منسوبا في رواية أبي نعيم، ويؤيده أنه وقع في رواية \" المستدرك \" \" الأسلمي \" وابن صهبان أسلمي، ولذلك أورد ابن عدي الحديث في ترجمة عمر بن محمد بن صهبان وقال عقبه: \" وعمر بن صهبان عامة أحاديثه لا يتابعه الثقات عليه، والغالب على حديثه المناكير \".\nقلت: وعمر بن محمد بن صهبان قال أبو زرعة واه. قال الذهبي: \" هو عمر بن صهبان نسب إلى جده \". وقال هناك. \" عمر بن صهبان الأسلمي ... قال أحمد: لم يكن بشيء، وقال ابن معين لا يساوي فلسا، وقال البخاري: منكر الحديث، وقال أبو حاتم والدارقطني: متروك الحديث \". وقال ابن حبان (٢ / ٨١): \" وكان محمد يروي عن الثقات المعضلات، التي إذا سمعها من الحديث صناعته لم يشك أنها معمولة \".\n_________\n(١) الأصل \" زيد \" في المصدرين المذكورين وهو خطأ. اهـ.","vol":"2","page":239},{"text":"وأما الضياء المقدسي، فإنه ظن أن عمر بن محمد هذا هو غير ابن صهبان وأنه ثقة، ولذلك أورده في \" المختارة \"، وإنما غره في ذلك قول ابن حبان في رواية الضياء عنه، \" عمر بن محمد هو ابن زيد بن عبد الله بن عمر بن الخطاب \". قلت: ابن زيد هذا ثقة اتفاقا، ولوصح أنه هو لكان الحديث صحيحا، ولكن هيهات، فقد صرحت رواية أبي نعيم أنه ابن صهبان، ونحوه رواة الحاكم، والأخذ بما جاء في صلب الرواية أولى من الأخذ بتفسير مخرج الحديث، كابن حبان، لأن هذا كالنص مع القياس في الفقه، ومن المعلوم أنه لا قياس ولا اجتهاد في مورد النص!\nويؤيد أنه ابن صهبان أنه هو الذي ذكروا في ترجمته أن من شيوخه ثابت البناني، ومن الرواة عنه معلى بن أسد، وهذا من روايته عنه كما رأيت، بينما لم يذكروا ذلك في ترجمة ابن زيد، فتعين أن صاحب هذا الحديث إنما هو ابن صهبان، وهو ضعيف جدا كما علمت من أقوال العلماء فيه، وبذلك يسقط الحديث من درجة الاعتبار، ويظهر خطأ تصحيح الحاكم والضياء له، والله الموفق.\n<span data-type=\"title\" id=toc-851>٨٤٤ </span>- \" من اشترى ثوبا بعشرة دراهم وفي ثمنه درهم حرام لم يقبل له صلاة ما كان عليه \".\nضعيف جدا.\nرواه أبو العباس الأصم في \" حديثه \" (١ / ١٤٠): حدثنا أبو عتبة: أخبرنا بقية: أخبرنا يزيد بن عبد الله الجهني عن ابن جعونة عن هاشم الأو قص قال: سمعت ابن عمر يقول: فذكره مرفوعا. وكذا رواه ابن أبي الدنيا في \" الورع \" (٢٧٣ / ٢) والأكفاني في \" حديثه \" (٦٨ / ٢) .\nورواه الضياء في \" المنتقى من المسموعات بمرو\" (٢١ / ٢) من طريق عيسى بن أحمد: أخبرنا بقية: حدثنا زيد بن عبد الله الجهني عن أبي معاوية عن هاشم به. ورواه أحمد (٢ / ٩٨) من طريق أسود بن عامر عن بقية عن عثمان بن زفر عن هاشم به. ورواه الخطيب (١٤ / ٢١) وعنه ابن عساكر (٤ / ١ / ٢) من طريق أبي العباس الأصم به. ثم روياه من طريق هارون بن أبي هارون - وهو صدوق -: حدثنا بقية بن الوليد عن مسلمة الجهني: حدثني هاشم الأو قص به. فأسقط رجلين، يزيد بن عبد الله الجهني وابن جعونة، وجعل مكانهما مسلمة الجهني.\nثم رواه الخطيب وابن عساكر عن مؤمل بن الفضل،: حدثنا بقية عن جعونة عن هاشم. ثم رواه ابن عساكر من طرق أخر عن بقية على وجوه أخرى من الاضطراب عن هاشم وقال: \" وهذا الاضطراب في الحديث من بقية فإنه كان يخلط فيه \". قلت: ومداره على هاشم الأوقص، وقد قال البخاري فيه: \" ضال غير ثقة \"، كما رواه ابن عدي عنه (٣٥٣ / ٢) .","vol":"2","page":240},{"text":"<span data-type=\"title\" id=toc-852>٨٤٥ </span>- \" ما أكرم النساء إلا كريم، ولا أهانهن إلا لئيم \".\nموضوع.\nرواه الشريف أبو القاسم علي الحسيني في \" الفوائد المنتخبة \" (١٨ / ٢٥٦ / ٢)، ومن طريقه الحافظ ابن عساكر في \" تاريخه \" (٤ / ٢٨٢ / ١) وعنه ابن أخيه أبو منصور بن عساكر في \" الأربعين في مناقب أمهات المؤمنين \" (ص ١٠١ الحديث ٣٩) من طريق أبي عبد الغني الحسن بن علي بن عيسى الأزدي: نا عبد الرزاق بن همام: أنا إبراهيم بن محمد الأسلمي عن داود بن الحصين عن عكرمة بن خالد عن علي بن أبي طالب مرفوعا. وقال الشريف: \" هذا حديث غريب ... لا أعلمه رواه إلا إبراهيم بن محمد بن أبي يحيى الأسلمي \". وكذا قال أبو منصور وزاد: \" ولم يكتب عنه إلا من هذا الوجه \". قلت: وهذا إسناد واه بمرة، وفيه علل:\n١ - داود بن الحصين ثقة إلا في عكرمة كما قال الحافظ في \" التقريب\" ومستنده قول ابن المديني: \" ما رواه عن عكرمة فمنكر \". وكذا قال أبو داود.\n٢ - إبراهيم الأسلمي كذاب كما قال يحيى القطان وابن معين وابن المدني، وروى أبو زرعة في \" تاريخ دمشق \" (٣٤ / ١) بسند صحيح عن يحيى بن سعيد قال:\n\" لم يترك إبراهيم بن أبي يحيى للقدر، وإنما للكذب \". وفي رواية أخرى عنه:\n\" أشهد على إبراهيم أنه يكذب \". وقال ابن حبان (١ / ٩٢): \" كان يرى القدر ويذهب إلى كلام جهم، ويكذب مع ذلك في الحديث \". قلت: ومن الغرائب أن يخفى حال هذا الكذاب على الإمام الشافعي وهو من شيوخه! ولعل سبب ذلك ما قال ابن حبان: إنه كان يجالسه في حداثته ويحفظ عنه حفظ الصبي، والحفظ في الصغر كالنقش في الحجر، فلما دخل مصر في آخر عمره، وصنف الكتب المبسوطة احتاج إلى الأخبار، ولم تكن معه كتب، فأكثر عنه، وربما كنى عنه ولا يسميه في كتبه \".\n٣ - أبو عبد الغني الأزدي متهم بالوضع، وفي ترجمته ساق ابن عساكر هذا الحديث، وقال فيها: \" وكان ضعيفا \". ثم روى عن أبي نعيم أنه قال: \" حدث عن مالك أحاديث موضوعة \". وكذا قال الحاكم، ثم تعقب ابن عساكر أبا نعيم بقوله: \" ولا أعلم روى عن مالك ولا أدركه \".","vol":"2","page":241},{"text":"قلت: وهو إنما يروي عن مالك بواسطة عبد الرزاق، وقد ساق له الدارقطني من هذا الوجه حديثا وقال:\n\" باطل وضعه أبو عبد الغني على عبد الرزاق \". وكذا رواه ابن عساكر في ترجمته. لكن قد ساق له ابن حبان (١ / ٢٣٥) حدثنا آخر صرح فيه بقوله: \" حدثنا مالك ... \" فهو من أكاذيبه عليه. وقال ابن حبان: يضع الحديث على الثقات، لا تحل الرواية عنه بحال \". (تنبيه): أول الحديث عندهم: \" خيركم خيركم لأهله، وأنا خيركم لأهلي \". وإنما لم أورد هذه الزيادة لمجيئها من طرق بعضها صحيح وبعضها حسن، وقد خرجتها في \" آداب الزفاف \" (ص ١٥١)، ولأن الحديث اشتهر في العصر الحاضر بدون هذه الزيادة فإفراده عنها أدعى إلى تيسير الوقوف عليه، وقد أورده السيوطي في \" الجامع الصغير \" بتمامه من رواية ابن عساكر وحده عن علي، وهذا على خلاف شرطه في أول الكتاب حيث قال: \" وقد صنته عما تفرد به كذاب أو وضاع \" فكيف هذا وقد اجتمع فيه كذاب ووضاع معا؟! ومن الغرائب أن المناوي بيض له فلم يتكلم عليه بشيء!\n<span data-type=\"title\" id=toc-853>٨٤٦ </span>- \" إن الله تعالى فضل المرسلين على المقربين، فلما بلغت السماء السابعة لقيني مالك من نور، على سرير من نور، فسلمت عليه، فرد علي السلام، فأوحى الله إليه: يسلم عليك صفيي ونبيي فلم تقم إليه، وعزتي وجلالي لتقومن فلا تقعدن إلى يوم القيامة \".\nموضوع.\nرواه الخطيب في \" تاريخه \" (٣ / ٣٠٦ - ٣٠٧) عن محمد بن مسلمة الواسطي حدثنا يزيد بن هارون: حدثنا خالد الحذاء عن أبي قلابة عن ابن عباس مرفوعا.\nوقال: \" هذا الحديث باطل موضوع، رجال إسناده كلهم ثقات سوى محمد بن مسلمة، رأيت هبة الله بن الحسن الطبري يضعف محمد بن مسلمة، وسمعت الحسن بن محمد الخلال يقول: محمد بن مسلمة ضعيف جدا \". والحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ٢٩٢) من طريق الخطيب، واحتج بكلامه المذكور في وضعه، وأقره الذهبي في \" الميزان \" وكذا السيوطي في \" اللآليء \" (١ / ٢٧٤ - ٢٧٥) .\nومع ذلك فقد أورد في كتابه \" الجامع الصغير \" حديثا آخر للواسطي هذا، فوجب بيانه وهو:","vol":"2","page":242},{"text":"<span data-type=\"title\" id=toc-854>٨٤٧ </span>- \" إياك وقرين السوء فإنك به تعرف \".\nموضوع.\nرواه سليم بن أيوب الفقيه في جزئه \" عوالي مالك \" وهو آخر حديث فيه وأخرجه بإسناده عن طريق مالك - عن محمد بن مسلمة الواسطي: حدثنا موسى الطويل عن أنس مرفوعا.","vol":"2","page":242},{"text":"ومن طريق سليم هذا رواه ابن عساكر في \" التاريخ \" (٤ / ٣٣٣ / ١) وكذا في \" التجريد \" (٤ / ٢١ / ٢) وفي المجلس الثالث والخمسين من \" الأمالي \" (٤٦ / ١) وقال: \" هذا حديث سباعي غريب \".\nقلت: وإسناده موضوع آفته إما محمد بن مسلمة الواسطي فإنه متهم بالوضع كما سبق في الحديث الذي قبله. وإما شيخه موسى الطويل وهو ابن عبد الله، فقال ابن حبان (٢ / ٢٤٢): \" روى عن أنس أشياء موضوعة، كان يضعها، أو وضعت له فحدث بها \". وقال أبو نعيم: \" روى عن أنس المناكير، لا شيء \". والحديث مما سود به السيوطي \" الجامع الصغير \"! فأورده فيه من رواية ابن عساكر وحده. وبيض له المناوي فلم يتكلم عليه بشيء! وبهذا الإسناد الحديث الآتي: \" من أذن سنة على نية صادقة، لا يطلب عليها أجرا حشر يوم القيامة فأو قف على باب بالجنة فقيل له: اشفع لمن شئت \".\n<span data-type=\"title\" id=toc-855>٨٤٨ </span>- \" من أذن سنة على نية صادقة، لا يطلب عليها أجرا حشر يوم القيامة فأوقف على باب بالجنة فقيل له: اشفع لمن شئت \".\nموضوع.\nرواه ابن شاهين في \" رباعياته \" (١٧٦ / ١) وتمام (١٤٧ / ١) وابن عساكر (٥ / ٢ / ٢) عن محمد بن مسلمة الواسطي: حدثنا موسى الطويل: حدثنا مولاي أنس بن مالك مرفوعا. وهذا موضوع كما عرفت مما سبق بيانه في الحديث السابق، ومن العجائب أن السيوطي أورده أيضا في \" الجامع الصغير \" من رواية ابن عساكر وحده عن أنس، مع أنه أورده أيضا في \" ذيل الأحاديث الموضوعة \" (ص ١٠٤) من رواية ابن النجار عن محمد بن مسلمة هذا به وقال: \" قال ابن حبان: موسى روى عن أنس موضوعات \". وأقره ابن عراق في \" تنزيه الشريعة (٢٥٦ / ١) . ولما أورده في \" الجامع الصغير \" تعقبه المناوي بقوله: \" قال ابن الجوزي: حديث لا يصح، فيه موسى الطويل كذاب، قال ابن حبان: زعم أنه رأى أنسا، وروى عنه أشياء موضوعة، ومحمد بن مسلمة غاية في الضعف \".","vol":"2","page":243},{"text":"<span data-type=\"title\" id=toc-856>٨٤٩ </span>- \" من حافظ على الأذان سنة وجبت له الجنة \".\nموضوع.\nرواه الخطيب البغدادي في \" الموضح \" (٢ / ١٨٦) عن أبي قيس الدمشقي عن عبادة بن نسي عن أبي مريم السكوني عن ثوبان مولى رسول الله ﷺ مرفوعا. وقال: \" أبو قيس هذا هو محمد بن عبد الرحمن القرشي \" وذكر له أسماء وكنى كثيرة جدا، ثم روى عن ابن نمير أنه ذكر له رواية الكوفيين عن محمد بن سعيد الذي يقال له: ابن أبي قيس، فقال: لم يعرفوه، إنما العيب على من روى عنه من أهل الشام بعد المعرفة، من يروي عن هذا العدو لله؟! (١) كذاب يضع الحديث، صلب في الزندقة، ولقد حدث الناس، قبحه الله!\nوقال ابن سعيد: سمعت عبد الله بن أحمد بن سوادة أبا طالب يقول: قلب أهل الشام اسم محمد بن سعيد الزنديق\n_________\n(١) الأصل (والله)، والتصويب من \" التهذيب \". اهـ.","vol":"2","page":243},{"text":"على مائة اسم وكذا وكذا اسما، قد جمعتهن في كتاب، وهو الذي أفسد كثيرا من حديثهم \". وهذه فائدة هامة من كلام الحافظ الخطيب أن أبا قيس هذا هو محمد بن سعيد المصلوب، وبذلك جزم ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ٤٣٦)، وكأن الذهبي لم يقف على كلامه حيث قال في الكنى من \" الميزان \": \" أبو قيس الدمشقي عن عبادة بن نسي، أظنه المصلوب، هالك \".\nوأما الحافظ فجزم في \" الكنى \" من \" التهذيب \" و\" التقريب \" أنه المصلوب، وخفي هذا كله على السيوطي وبعضه على المناوي، فأما الأول فقد أورد الحديث في \" الجامع الصغير \" من رواية البيهقي عن ثوبان وفيها أبو قيس كما سيأتي، فلوكان يظن على الأقل أنه محمد بن سعيد الكذاب لما استجاز إن شاء الله أن يرويه له، لعلمه بقول النبي ﷺ \" من حدث عني بحديث وهو يرى أنه كذب فهو أحد الكذابين \". وأما المناوي فقال في شرحه على الجامع \": \" وفيه أبو قيس الدمشقي عن عبادة بن نسي، أورده الذهبي في \" الضعفاء والمتروكين \" فقال: كأنه المصلوب، متهم \".\nفوقف المناوي عند ظن الذهبي، وهو المصلوب يقينا كما سبق. واعلم أن العلماء مطبقون على تكذيب هذا المصلوب، فقال أحمد: \" حديثه حديث موضوع \".\nوقال: \" عمدا كان يضع \". وقال ابن حبان (٢ / ٢٤٧): \" كان يضع الحديث على الثقات، لا يحل ذكره إلا على وجه القدح فيه \". وقال أبو أحمد الحاكم: \" كان يضع الحديث، صلب على الزندقة \".\nوقال ابن الجوزي (١ / ٤٧): \" والوضاعون خلق كثير فمن كبارهم وهب بن وهب القاضي، ومحمد بن السائب الكلبي، ومحمد بن سعيد الشامي المصلوب ... \". وحكاه السيوطي في \" اللآليء \" (٢ / ٤٧٣) وأقره. ثم رأيت الحديث رواه ابن عدي في \" ترجمة محمد بن سعيد بن أبي قيس المصلوب من \" الكامل \" (ق ٢٩١ / ١) بسنده عنه عن عبادة بن نسي به وقال: \" عامة ما يرويه لا يتابع عليه \".\nوأما أبو مريم السكوني فأورده ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ٢ / ٤٣٦) وساق له هذا الحديث ولم يذكر فيه جرحا ولا تعديلا، وذكر الحافظ في \" الإصابة \" في ترجمة أبي مريم الفلسطيني: \" وأبو مريم السكوني، آخر، تابعي معروف، يروي عن ثوبان، وعنه عبادة بن نسي، ذكره البخاري وغيره \".\nوهكذا ذكره ابن حبان في \" الثقات \" (١ / ٢٧٣)، فيبدو أنه مجهول الحال. وقد وجدت للحديث طريقا أخرى عن أبي مريم، رواه ابن عساكر (١٥ / ٢٨٦ / ١) عن محمد بن عبد الله بن نمران الذماري: أخبرنا أبو عمرو العنسي عن أبي مريم مولى السكوني","vol":"2","page":244},{"text":"أنه سمع ثوبان به. وقال: \" أبو عمرو هو شراحيل بن عمرو العنسي \".\nقلت: وهو ضعيف جدا، وكذا الراوي عنه ابن نمران، فقد روى ابن عساكر بسنده عن محمد بن عوف الحمصي الحافظ أنه ضعفهما جدا، وعن أبي زرعة أنه قال في ابن نمران: \" منكر الحديث لا يكتب حديثه \" وعن الدارقطني: \" ضعيف \". وقال ابن أبي حاتم (٤ / ٢ / ٣٠٧): \" سألت أبي عنه فقال: هو ضعيف الحديث جدا \".\n<span data-type=\"title\" id=toc-857>٨٥٠ </span>- \" من أذن سبع سنين محتسبا كتب الله له براءة من النار \".\nضعيف جدا.\nرواه الترمذي (١ / ٢٦٧ - ٢٠٦ طبع حمص) وابن ماجه (١ / رقم ٧٢٧) والطبراني (٣ / ١٠٩ / ٢) وابن السماك في \" التاسع من الفوائد \" (٣ / ١) وابن بشران في \" الأمالي الفوائد \" (٢ / ١٢٥ / ١) والخطيب في \" تاريخه \"، (١ / ٢٤٧) من طريقين عن جابر عن عكرمة عن ابن عباس مرفوعا.\nوقال الترمذي: \" حديث غريب \". يعني ضعيف، وقال العقيلي في \" الضعفاء \": (ص ١٥٥): \" وفي إسناده لين \". وقال البغوي في \" شرح السنة \" (١ / ٥٨ / ١): \" وإسناده ضعيف \". وأشار المنذري في \" الترغيب \" (١ / ١١١) لتضعيفه.\nقلت: وعلته جابر هذا، وهو ابن يزيد الجعفي، وهو ضعيف بل كذبه بعض الأئمة، وكان رافضيا يؤمن أن عليا لم يمت، وأنه في السحاب وسيرجع! ورواه ابن عدي (٩٩ / ٢) عن محمد بن الفضل عن مقاتل بن حيان وحمزة الجزري عن نافع عن ابن عمر مرفوعا. قلت: ومحمد بن الفضل، هو ابن عطية كذاب.","vol":"2","page":245},{"text":"<span data-type=\"title\" id=toc-858>٨٥١ </span>- \" من أذن خمس صلوات إيمانا واحتسابا غفر له ما تقدم من ذنبه، ومن أم أصحابه خمس صلوات إيمانا واحتسابا غفر له ما تقدم من ذنبه \".\nضعيف.\nرواه رزق الله التميمي الحنبلي في جزء من \" أحاديثه \" (٢ / ١) والأصبهاني في \" الترغيب \" (٤٠ / ١) الجملة الأولى فقط، عن إبراهيم بن رستم قال: أنبأ حماد بن سلمة عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nومن هذا الوجه رواه البيهقي في \" سننه \" (١ / ٤٣٣) إلا أنه جمع الجملتين في جملة واحدة فقال:","vol":"2","page":245},{"text":"\" من أذن خمس صلوات وأمهم ... \" الحديث وقال: \" لا أعرفه إلا من حديث إبراهيم بن رستم \". قلت: وهو ضعيف، ومحله الصدق وله حديث آخر في فضل المؤذن المحتسب يأتي بعد هذا، واعلم أنه لم يأت حديث صحيح في فضل المؤذن يؤذن سنين معينة، إلا حديث ابن عمر مرفوعا بلفظ: \" من أذن اثنتي عشرة سنة وجبت له الجنة، وكتب له بكل أذان ستون حسنة، وبكل إقامة ثلاثون حسنة \". رواه الحاكم بإسنادين، وصححه، ووافقه الذهبي وهو كما قالا، فإن أحد إسناديه صحيح، كما بينته في \" الصحيحة \" (٤٢) .\n<span data-type=\"title\" id=toc-859>٨٥٢ </span>- \" المؤذن المحتسب كالشهيد المتشحط في دمه، يتمنى على الله ما يشتهي بين الأذان والإقامة \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (٢٥ / ٢ مجمع البحرين في زوائد المعجمين) عن إبراهيم بن رستم عن قيس بن الربيع عن سالم الأفطس عن سعيد بن جبير عن ابن عمر مرفوعا. ومن هذا الوجه رواه أبو بكر المطرز في \" الأمالي\nالقديمة \" (١ / ١٧٢ / ١) .\nقلت: وهذا سند ضعيف من أجل قيس بن الربيع وإبراهيم بن رستم وهو الخراساني، وكلاهما ضعيف، وقد تفرد به عن قيس كما قال الحاكم على ما في \" اللسان \". والحديث أورده المنذري في \" الترغيب \" (١ / ١١١) والهيثمي في \" مجمع الزوائد \" (٢ / ٣) من حديث عبد الله بن عمرو مرفوعا بلفظ: \" المؤذن المحتسب كالشهيد المتشحط في دمه، إذا مات لم يدود في قبره \". وقالا: \" رواه الطبراني في \" الكبير \".\nقال الهيثمي: \" وفيه إبراهيم بن رستم وهو مختلف في الاحتجاج به، وفيه من لم نعرف ترجمته \".\nقلت: وهو في \" المعجم الكبير \" أيضا من طريق أخرى عن سالم الأفطس عن مجاهد عن ابن عمر بأتم منه وهو:","vol":"2","page":246},{"text":"<span data-type=\"title\" id=toc-860>٨٥٣ </span>- \" المؤذن المحتسب كالشهيد يتشحط في دمه حتى يفرغ من أذانه، ويشهد له كل رطب ويابس، وإذا مات لم يدود في قبره \".\nضعيف جدا.\nرواه الطبراني في \" الكبير \" (٣ / ٢٠٥ / ٢): حدثنا أحمد بن الجعد الوشا: أخبرنا محمد بن بكار: أخبرنا محمد بن الفضل عن سالم الأفطس عن مجاهد عن ابن عمر مرفوعا.","vol":"2","page":246},{"text":"ورواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١١٣) عن محمد بن عبسى العطار: حدثنا محمد بن الفضل بن عطية بن سالم الأفطس به.\nقلت: وهذا سناد ضعيف بمرة، آفته محمد بن الفضل بن عطية، وهو كذاب، وقال الهيثمي (٢ / ٣): \" رواه الطبراني في \" الكبير \"، وفيه محمد بن الفضل القسطاني ولم أجد من ذكره \".\nقلت: لم يقع في نسختنا من المعجم الكبير \": (القسطاني)، وهي نسخة جيدة، عليها سماعات كثيرة، لعلماء مشهور ين، منهم الضياء المقدسي، إلا أن يكون وقع ذلك في مكان آخر من \" المعجم \"، ومحمد بن الفضل هذا هو ابن عطية كما سبق، والدليل على ذلك أمور:\n١ - أن الخطيب ذكر (٣ / ١٤٧) في الرواة عنه محمد بن بكار بن الريان، وهذا الحديث من روايته عنه كما ترى.\n٢ - أن أبا نعيم صرح بأنه ابن عطية في روايته، وهي وأن كان فيها محمد بن عيسى العطار وهو ابن حبان المدائني ضعيف، فهي في الشواهد لا بأس بها.\n٣ - قال الذهبي في \" الميزان: \" محمد بن بكار، روى عن محمد بن الفضل بن عطية عن سالم الأفطس عن سعيد بن جبير عن ابن عباس يرفعه: \" الحج جهاد، والعمرة تطوع \". قال ابن حزم: ابن بكار وابن الفضل مجهولان. قلت: أما ابن بكار فصحيح أنه مجهول، وأما ابن الفضل فتكلم فيه أحمد و.... وهو ضعيف متروك بالإجماع \". قلت: فهذا يدل على أن ابن الفضل معروف بالرواية عن سالم الأفطس، وقد خفي على الذهبي أن ابن بكار هذا هو ابن الريان وليس مجهولا، بل هو ثقة من رجال مسلم في \" صحيحه \". هذا وأما محمد بن الفضل القسطاني فهو راوآخر غير ابن عطية، وهو متأخر عنه. قال ابن أبي حاتم: \" كتبت عنه وهو صدوق \". وله ترجمة في \" تاريخ بغداد \" (٣ / ١٥٢ - ١٥٣) .\n(تنبيه): الجملة الثانية من الحديث \" ويشهد له كل رطب ويابس \" صحيحة ثابتة عنه ﷺ، جاءت من حديث ابن عمر وأبي هريرة وغيرهما. انظر \" الترغيب \".\n<span data-type=\"title\" id=toc-861>٨٥٤ </span>- \" اللهم ارحم خلفائي الذين يأتون بعدي، يرو ون أحاديثي وسنتي، ويعلمونها الناس \".\nباطل.\nرواه الرامهرمزي في \" الفاصل \" (ص ٥) وأبو نعيم في \" أخبار أصبهان \" (١ / ٨١) والخطيب في \" شرف أصحاب الحديث \" (١ / ٣٦ / ١) والهروي في \" ذم الكلام \" (٤ / ٨٢ / ٢) وكذا القاضي عياض في \" الإلماع \" (٣ / ٤) وعبد الغني المقدسي في \" كتاب العلم \" (٥٠ / ٢) والضياء في \" المنتقى من مسموعاته بمرو\" (٧٤ / ١) ومحمد بن طولون في","vol":"2","page":247},{"text":"\" الأربعين \" (٥ / ١) كلهم من طريق أحمد بن عيسى بن عبد الله الحواني: حدثنا ابن أبي فديك عن هشام بن سعد عن زيد بن أسلم عن عطاء بن يسار: سمعت علي بن أبي طالب يقول: خرج علينا رسول الله ﷺ فقال: فذكره. ومن هذا الوجه رواه الطبراني في \" الأوسط \" كما في \" المجمع \" (١ / ١٢٦)، وأورده أبو نعيم في ترجمة أحمد بن عيسى هذا وقال: \" توفي بأصبهان في خلافة الرشيد \"، ولم يذكر فيه جرحا، وهذا عجب فقد قال الدارقطني فيه \" كذاب \". كما في \" الميزان \" للذهبي. وساق له هذا الحديث، وقال: \" وهذا باطل \". وأقره الحافظ ابن حجر في \" اللسان \"، ومع ذلك فقد أورده السيوطي في \" الجامع الصغير \".\nوتعقبه المناوي بما\nنقلناه عن الدارقطني والذهبي وأتبع ذلك بقوله: \" فكان ينبغي حذفه من الكتاب \". وذكر المناوي أن مخرجه الطبراني قال: \" تفرد به أحمد بن عيسى هذا \".\nقلت: وفيه نظر، فقد قال الخطيب: وأخبرني علي بن أبي علي البصري قال: حدثنا أبو العباس عبيد الله بن الحسن بن جعفر بن أبي موسى القاضي الموصلي، قال: حدثنا سعيد بن علي بن الخليل قال: حدثنا عبد السلام بن عبيد: قال ابن أبي فديك به. ومن طريق الخطيب رواه الكازروني في \" المسلسلات \" (٩٩ / ٢) . لكن عبد السلام هذا قال الدارقطني: \" ليس بشيء \" وقال الأزدي: \" لا يكتب حديثه \" وقال ابن حبان (٢ / ١٤٤): \" كان يسرق الحديث ويروي الموضوعات \".\nقلت: فالظاهر أن هذا الحديث مما سرقه من أحمد بن عيسى! وللحديث طرق أخرى:\n٢ - أخرجه الضياء في \" المنتقى من مسموعاته بمرو\" (٤٩ / ٢) وعفيف الدين في \" فضل العلم \" (١٢٤ / ٢) عن عبد الله بن أحمد بن عامر الطائي: حدثني أبي: حدثني أبو الحسن علي بن موسى الرضا ... قلت: فساق إسناده عن آبائه من أهل البيت إلى علي بن أبي طالب رضي الله تعالى عنهم. وعبد الله هذا متهم بالوضع، له بهذا السند نسخة موضوعة باطلة ما تنفك عن وضعه أو وضع أبيه، كما قال الذهبي.\n٣ - أخرجه السلفي في \" الطيوريات \" (٣٤ / ١) عن إبراهيم بن ميمون: أخبرنا عيسى بن عبد الله عن أبيه عن جده عن علي مرفوعا. وآفة هذه الطريق عيسى بن عبد الله وهو ابن محمد بن عمر بن علي بن أبي طالب، قال ابن حبان (٢ / ١١٩): \" يروي عن أبيه عن آبائه أشياء موضوعة \".","vol":"2","page":248},{"text":"٤ - أخرجه ابن بطة في \" الإبانة \" (١ / ١٢٩ / ٢) وابن عساكر (١٤ / ٣٤٧ / ٢) عن عبيد بن هشام\nالحلبي قال: حدثنا ابن أبي فديك عن عمر بن كثير عن الحسن رفعه نحوه. وهذا مع إرساله واه، عبيد بن هشام هذا قال أبو داود: \" ثقة إلا أنه تغير في آخر أمره، لقن أحاديث ليس لها أصل \". قلت: فالظاهر أن هذا الحديث من جملة ما لقنوه فتلقنه!\n٥ - أخرجه أبو نعيم وغيره بسند موضوع عن علي بلفظ آخر وهو: \" ألا أدلكم على الخلفاء مني ومن أصحابي ومن الأنبياء قبلي؟ هم حفظة القرآن والأحاديث عني وعنهم، في الله ولله \".\n<span data-type=\"title\" id=toc-862>٨٥٥ </span>- \" ألا أدلكم على الخلفاء مني ومن أصحابي ومن الأنبياء قبلي؟ هم حفظة القرآن والأحاديث عني وعنهم، في الله ولله \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٣٤) والخطيب في \" شرف أصحاب النبي \" (١ / ٣٦ / ١) عن عبد الغفور عن أبي هاشم عن زاذان عن علي مرفوعا.\nقلت: وهذا إسناد موضوع آفته عبد الغفور هذا وهو أبو الصباح الأنصاري الواسطي قال ابن معين: \" ليس حديثه بشيء \". وقال ابن حبان (٢ / ١٤١): \" كان ممن يضع الحديث على الثقات، كعب وغيره، لا يحل كتابة حديثه ولا ذكره إلا على جهة التعجب \".","vol":"2","page":249},{"text":"<span data-type=\"title\" id=toc-863>٨٥٦ </span>- \" طلب الحق غربة \".\nموضوع.\nرواه ابن عساكر في \" التاريخ \" (٥ / ١٦١ / ١ - ٢) في ترجمة حمزة بن محمد بن عبد الله الجعفري الطوسي الصوفي: أنبأنا أبو القاسم عبد الواحد بن أحمد الهاشمي الصوفي: أخبرنا أحمد بن منصور بن يوسف الواعظ الصوفي قال: سمعت أبا محمد بن جعفر بن محمد الصوفي يقول: سمعت الجنيد بن محمد الصوفي يقول: سمعت السري بن المغلس السقطي الصوفي، عن معروف الكرخي الصوفي، عن جعفر بن محمد، عن أبيه، عن جده، عن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد مظلم مسلسل بالصوفية، وغالبهم غير معروفين، ومنهم حمزة هذا فإن ابن عساكر لم يذكر فيه جرحا ولا تعديلا، وقد قال الذهبي في \" الميزان \": \" علان بن زيد الصوفي، لعله واضع هذا الحديث الذي في \" منازل السائرين \" فقال: سمعت الخلدي: سمعت الجنيد: سمعت السري عن معروف ... (قلت: فذكره) رواه عنه عبد الواحد بن أحمد الهاشمي، ولا أعرف الآخر \".\nوأقره الحافظ في \" اللسان \" والمناوي في \" الفيض \". قلت: وأنت ترى أنه ليس في إسناد الحديث عند ابن عساكر \" علان بن زيد \"، فلعله سقط من قلم أحد النساخ. والله أعلم.","vol":"2","page":249},{"text":"<span data-type=\"title\" id=toc-864>٨٥٧ </span>- \" من حبس طعاما أربعين يوما، ثم أخرجه فطحنه وخبزه وتصدق به لم يقبله الله منه \".\nموضوع.\nرواه ابن عدي (ق ١٣٠ / ٢) والخطيب في \" تاريخه \" (٨ / ٣٨٢) وابن عساكر (٧ / ٥٥ - ٥٦) من طريق عبد الله بن محمد بن ناجية قال: سمعت دينارا أبا مكيس يقول: خدمت أنس ثلاث سنين فسمعته يحدث عن النبي ﷺ، قال: فذكره. قلت: وهذا موضوع آفته دينار هذا، قال الذهبي: \" حدث في حدود الأربعين ومائتين بوقاحة عن أنس بن مالك! تالف متهم، قال ابن حبان: يروي عن أنس أشياء موضوعة \". ثم ساق له الذهبي أحاديث هذا أحدها.\nثم قال: \" قال القناص: أحفظ عن دينار مائتين وخمسين حديثا \". قال الذهبي: \" قلت: إن كان من هذا الضرب، فيقدر أن يروي عنه عشرين ألفا كلها كذب! \".\nوقال الحاكم: \" روى عن أنس قريبا من مائة حديث موضوع \". قلت: ولذلك أورد ابن الجوزي حديثه هذا في \" الموضوعات \" وقال (٢ / ٢٤٤): \" لا يصح دينار روى عنه أشياء موضوعة \". وتعقبه السيوطي في \" اللآلي \" (٢ / ١٤٦ - ١٤٧) بأنه ورد من حديث معاذ وعلي. قلت: وهذا لا شيء، فإن فيهما من هو متهم، ولابد من بيانهما. أما حديث معاذ فهو:","vol":"2","page":250},{"text":"<span data-type=\"title\" id=toc-865>٨٥٨ </span>- \" من احتكر طعاما على أمتي أربعين يوما وتصدق به لم يقبل منه \".\nموضوع.\nرواه ابن عساكر (٥ / ٣٤٦ / ٢) عن خلاد بن محمد بن هانيء بن واقد الأسدي: حدثني أبي: أخبرنا عبد العزيز بن عبد الرحمن الطيالسي (!) أخبرنا خصيف عن سعيد بن جبير عن معاذ قال: سمعت رسول الله ﷺ يقول: فذكره. قلت: كذا الأصل (الطيالسي) وقال ابن عساكر الصواب: (البالسي) .\nقلت: وهو متهم، قال الذهبي: \" اتهمه الإمام أحمد \". وقال ابن حبان (٢ / ١٣٢): \" كتبنا عن عمر بن سنان عن إسحاق بن خالد البالسي عنه نسخة شيبها بمائة حديث مقلوبة، منها ما لا أصل له، ومنها ما هو ملزق بإنسان ليس يروي ذلك الحديث بتة، لا يحل الاحتجاج به بحال \". وقال النسائي وغيره: \" ليس بثقة، وضرب أحمد على حديثه \".","vol":"2","page":250},{"text":"قلت: فالعجب من السيوطي كيف يتعقب ابن الجوزي في الحديث السابق بمثل هذا الحديث الذي ضرب عليه الإمام أحمد، وراويه متهم. مع أنه يعلم أن مثله لا يفيد في الشواهد، وإنما يفيد فيها الراوي الصدوق الذي ضعف من قبله حفظه كما قرره هو في \" التقريب شرح التدريب \". ومحمد بن هانيء لم أجد له ترجمة. وابنه خلاد ترجمه ابن عساكر ولم يذكر فيه جرحا ولا تعديلا.\nفهذا هو الشاهد الأول الذي استشهد به السيوطي في \" اللآليء \" للحديث الذي قبله وقد عرفت وضعه، وأما الشاهد الآخر فهو:\n<span data-type=\"title\" id=toc-866>٨٥٩ </span>- \" من احتكر طعاما أربعين يوما على المسلمين ثم تصدق به لم يكن له كفارة \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" من طريق محمد بن مروان السدي عن يحيى بن سعيد التيمي عن أبيه عن علي رفعه.\nقلت: ومحمد بن مروان كذاب كما قال ابن نمير وغيره، وأشار إلى ذلك البخاري بقوله: \" سكتوا عنه \". وقال ابن معين: \" ليس بثقة \". وقال ابن حبان (٢ / ٢٨١): \" كان محمد يروي الموضوعات عن الأثبات \".\nقلت: وهذا الحديث أورده السيوطي في \" اللآليء \" مع الحديث الذي قبله شاهدا للحديث الذي قبلهما، وقد علمت من الحديث الذي قبله أن مثله لا ينفع في الشواهد، لشدة ضعفه.\nعلى أن هذا الحديث لوثبت لا يصلح شاهدا، لأنه يقول: \" لم يكن له كفارة \". وذاك يقول: \" لم يقبله الله منه \" وفرق واضح بين الأمرين، فإنه لا يلزم من عدم صلاحية العمل ليكون كفارة لجرم أو ذنب أن لا يقبل منه مطلقا، بل قد يقبل ويثاب عليه صاحبه ومع ذلك لا يصلح أن يكون كفارة لذلك الذنب.\nوهذا بين إن شاء الله تعالى. ولما سبق من حال السدي والبالسي راوي الحديث الذي قبله تعقب ابن عراق في \" تنزيه الشريعة \" (٢ / ١٩٣) السيوطي في استشهاده بالحديثين بقوله: \" إنهما لا يصلحان شاهدين \".","vol":"2","page":251},{"text":"<span data-type=\"title\" id=toc-867>٨٦٠ </span>- \" إذا أراد الله بأهل بيت خيرا فقههم في الدين، ووقر صغيرهم كبيرهم، ورزقهم الرفق في معيشتهم، والقصد في نفقاتهم، وبصرهم عيوبهم فيتوبوا منها، وإذا أراد الله بهم غير ذلك تركهم هملا \".\nموضوع.\nرواه ابن عساكر (٦ / ١١١ / ٢) من طريق الدارقطني بسنده عن موسى بن محمد بن عطاء: أخبرنا المنكدر بن محمد عن أبيه عن أنس بن مالك مرفوعا.\nوقال الدارقطني:","vol":"2","page":251},{"text":"\" غريب من حديث ابن المنكدر عن أنس، تفرد به ابنه المنكدر عنه، ولم يرو هـ عنه غير موسى بن محمد بن عطاء \".\nقلت: وهو الدمياطي البلقاوي، وكان يضع الحديث كما قال ابن حبان وغيره، وساق له الذهبي أحاديث قال في أحدها: \" هذا موضوع \". وفي غيره: \" وهذا باطل \". وفي ثالث: \" وهذا كذب \"! قلت: فالعجب من السيوطي كيف سود \" الجامع الصغير \" بهذا الحديث!\nوقد عزاه للدارقطني في \" الأفراد \"! وأخرجه الخطيب في \" الفقيه والمتفقه \" (٣ / ٢) عن الفضل بن محمد العطار: أخبرنا سليم بن منصور بن عمار: أخبرنا أبي: أخبرنا المنكدر بن محمد به، دون قوله: \" وبعدهم.... \"، فهذه متابعة لموسى بن محمد بن عطاء من منصور بن عمار، وهذا مع كونه مضعفا فالسند إليه هالك، فإن الفضل هذا قال الدارقطني: \" يضع الحديث \". وقال ابن عدي: \" يسرق الحديث \". فالظاهر أنه مما سرقه من ابن عطاء.\n<span data-type=\"title\" id=toc-868>٨٦١ </span>- \" ضع القلم على أذنك، فإنه أذكر للمملي \".\nموضوع.\nرواه الترمذي (٣ / ٣٩١) وابن حبان في \" المجروحين \" (٢ / ١٦٩) وابن عدي (٢٣٢ / ٢) وابن عساكر (١٦ / ١٩ / ١) عن عنبسة عن محمد بن زاذان عن أم سعد عن زيد بن ثابت قال: دخلت على رسول الله ﷺ وبين يديه كاتب، فسمعته يقول: فذكره وقال: \" إسناده ضعيف وعنبسة ومحمد ضعيفان \".\nقلت: والأول شر من الآخر، وهو عنبسة بن عبد الرحمن الأموي، قال أبو حاتم: \" كان يضع الحديث \". وقال ابن حبان: \" هو صاحب أشياء موضوعة، لا يحل الاحتجاج به \". وأشار البخاري إلى اتهامه فقال: \" تركوه \". وقال النسائي: \" متروك \". قلت: ولهذا أورد ابن الجوزي الحديث في \" الموضوعات \" (١ / ٢٥٩) من رواية الترمذي هذه ثم قال: \" لا يصح، عنبسة متروك، وقال أبو حاتم الرازي: كان يضع الحديث \". وتعقبه السيوطي بأنه ورد من حديث أنس. ثم ساقه من طريقين فيهما متهمان كما سيأتي","vol":"2","page":252},{"text":"عقب هذا، فلا يصلح الاستشهاد بهما كما هو مقرر في محله من علم المصطلح. ومن الغرائب قول المناوي: \" وزعم ابن الجوزي وضعه، ورده ابن حجر بأنه ورد من طريق أخرى لابن عساكر، ووروده بسندين مختلفين يخرجه عن الوضع \". قلت: كيف هذا وفي السند الأول من كان يضع الحديث كما عرفت، وفي الآخر مثله كما يأتي. ولهذا لم يصب السيوطي في تعقبه على ابن الجوزي، كما لم يحسن صنعا في إيراده لهذا الحديث في \" الجامع الصغير \"!\n<span data-type=\"title\" id=toc-869>٨٦٢ </span>- \" إذا كتبت فضع قلمك على أذنك، فإنه أذكر لك \".\nموضوع.\nرواه الديلمي (١ / ١ / ١٤٦) وابن عساكر (٨ / ٢٥١ / ٢) عن عمرو بن الأزهر عن حميد عن أنس مرفوعا. قلت: وهذا موضوع آفته عمرو هذا كذبه ابن معين وغيره، وقال أحمد: \" كان يضع الحديث \". وكذا قال ابن حبان (٢ / ٧٨) . ثم وجدت للحديث طرقا أخرى عن أنس.\n١ - قال أبو نعيم \" في أخبار أصبهان \" (٢ / ٣٣٧): حدثنا أحمد بن إسحاق: حدثنا أحمد بن سمير بن نصر: حدثنا أبو عبد الرحمن الراعي: حدثنا إبراهيم بن محمد بن يوسف: حدثنا إبراهيم بن زكريا: حدثني عثمان بن عمرو بن عثمان البصري عنه مرفوعا به. ورواه الديلمي كما في \" اللآليء \" (١ / ٢١٦) من طريق أخرى عن إبراهيم بن محمد القرشي عن إبراهيم بن زكريا الواسطي عن عمرو بن أبي زهير عن حميد عن أنس به. كذا وقع فيها \" عمرو بن أبي زهير عن حميد \" فلا أدري هل هو تحريف من بعض النساخ أو هكذا هو في رواية الديلمي، وأيا ما كان فمدار هذا الطريق على إبراهيم بن زكريا الواسطي وقد قال فيه ابن حبان (١ / ١٠٢): \" يأتي عن مالك بأحاديث موضوعة \".\nوقال: \" يروي عن الثقات ما لا يشبه حديث الأثبات، إن لم يكن المتعمد لها فهو المدلس عن الكذابين \". وضعفه غيره أيضا. وشيخه عمرو، أو عثمان بن عمرو ولم أعرفه. ومثله إبراهيم بن محمد القرشي. ورواه تمام (٢٩ / ١٠٢ / ١ رقم ٢٤٢٧) عن عثمان بن عبد الرحمن عن إبراهيم بن محمد عن حميد عن أنس مرفوعا. وعثمان هذا\nهو القرشي الوقاصي وهو كذاب كما سبق مرارا.\n٢ - رواه الباطرقاني في \" مجلس من الأمالي \" (٢٦٦ / ٢) عن إسماعيل بن عمرو البلخي حدثنا عثمان البري عن ابن غنام عن أنس به. قلت: وعثمان هذا هو ابن مقسم قال ابن معين: \" هو من المعروفين بالكذب ووضع الحديث \". والحديث مما سود به السيوطي كتابه \" الجامع الصغير \" فأورده فيه من رواية ابن عساكر","vol":"2","page":253},{"text":"هذه! وبيض لها المناوي فلم يتكلم عليه بشيء!\n<span data-type=\"title\" id=toc-870>٨٦٣ </span>- \" إن أعمالكم تعرض على أقاربكم وعشائركم من الأموات، فإن كان خيرا استبشروا به، وإن كان غير ذلك قالوا: اللهم لا تمتهم حتى تهديهم كما هديتنا \".\nضعيف.\nأخرجه أحمد (٣ / ٦٤ - ١٦٥) من طريق سفيان عمن سمع أنس بن مالك يقول: فذكره مرفوعا. قلت: وهذا سند ضعيف لجهالة الواسطة بين سفيان، وأنس، وبقية الرجال ثقات. والحديث عزاه الأستاذ سيد سابق في \" فقه السنة \" (٤ / ٦٠) لأحمد والترمذي، فأخطأ من وجهين:\nالأول: أنه سكت عليه، ولم يبين علته، فأوهم صحته. الثاني: أنه عزاه للترمذي وهذا خطأ فليس في \" سنن\nالترمذي \" ولا عزاه السيوطي في \" الفتح الكبير \" إلا لأحمد فقط، وكذا فعل الهيثمي في \" مجمع الزوائد \" (٢ / ٣٢٨ - ٣٢٩)، ولوكان في الترمذي لما أورده فيه كما هو شرطه. وله شاهد من حديث أبي أيوب الأنصاري ولكنه ضعيف جدا، وهو الحديث الآتي:","vol":"2","page":254},{"text":"<span data-type=\"title\" id=toc-871>٨٦٤ </span>- \" إن نفس المؤمن إذا قبضت تلقاها من أهل الرحمة من عباده كما يتلقون البشير من الدنيا، فيقولون: أنظروا صاحبكم يستريح، فإنه قد كان في كرب شديد، ثم يسألونه ماذا فعل فلان؟ وما فعلت فلانة هل تزوجت؟ فإذا سألوه عن الرجل قد مات قبل فيقول: أيهات (١) قد مات ذلك قبلي! فيقولون: إنا لله وإنا إليه راجعون، ذهب به إلى أمه الهاوية، فبئست الأم وبئست المربية. وقال: وإن أعمالكم تعرض على أقاربكم وعشائركم من أهل الآخرة، فإن كان خيرا فرحوا واستبشروا، وقالوا: اللهم هذا فضلك ورحمتك، وأتمم نعمتك عليه وأمته عليها، ويعرض عليهم عمل المسيء فيقولون: اللهم ألهمه عملا صالحا ترضى به عنه وتقربه إليك \".\nضعيف جدا. رواه الطبراني في \" الكبير \" (١ / ١٩٤ / ٢) وفي \" الأوسط \" (١ / ٧٢ / ١ - ٢ من الجمع بينه وبين الصغير) وعنه عبد الغني المقدسي في \" السنن \" (١٩٨ / ١) عن مسلمة بن علي عن زيد بن واقد عن مكحول عن عبد الرحمن بن سلامة عن أبي رهم السماعي\n_________\n(١) كذا الأصل، وفي \" المجمع \": \" هيهات \" والمعنى واحد. قال ابن الأثير: وهي كلمة تبعيد مبنية على الفتح، وناس يكسرونها، وقد تبدل الهاء همزة فيقال: (أيهات) . اهـ.","vol":"2","page":254},{"text":"عن أبي أيوب الأنصاري مرفوعا، وقال الطبراني: \" لم يرو هـ عن مكحول إلا زيد وهشام تفرد به مسلمة \". قلت: وهو متهم قال الحاكم: \" روى عن الأوزاعي والزبيدي المناكير والموضوع \".\nوالحديث قال الهيثمي (٢ / ٣٢٧): \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه مسلمة بن علي، وهو ضعيف \". قلت: ورواه سلام الطويل عن ثور بن يزيد عن خالد بن معدان عن أبي رهم به. ذكره ابن حبان في \" الضعفاء \" (١ / ٣٣٦) في ترجمة سلام الطويل، وقال: \" روى عن الثقات الموضوعات \". والنصف الأول من الحديث له طريق أخرى عن عبد الرحمن بن سلامة، بلفظ \" إن نفس المؤمن إذا مات ... \" وسندها ضعيف أيضا، فيها محمد بن إسماعيل بن عياش، قال أبو داود: \" ليس بذاك \". وقال أبو حاتم: \" لم يسمع من أبيه شيئا \".\n<span data-type=\"title\" id=toc-872>٨٦٥ </span>- \" يجلسني على العرش \".\nباطل.\nذكره الذهبي في \" العلو\" (٥٥ طبع الأنصار) من طريقين عن أحمد بن يونس عن سلمة الأحمر عن أشعث بن طليق عن عبد الله بن مسعود قال: بينا أنا عند رسول الله ﷺ أقرأ عليه حتى بلغت (عسى أن يبعثك ربك مقاما محمودا) قال: فذكره.\nوقال الذهبي: \" هذا حديث منكر لا يفرح به، وسلمة هذا متروك الحديث، وأشعث لم يلحق ابن مسعود \". قلت: قد وجدت له طريقا أخرى موصولا عن ابن مسعود مرفوعا نحوه، ولا يصح أيضا كما سيأتي بيانه برقم (٥١٦٠) إن شاء الله تعالى.\nثم ذكره الذهبي نحوه عن عبد الله بن سلام موقوفا عليه وقال: \" هذا موقوف ولا يثبت إسناده، وإنما هذا شيء قاله مجاهد كما سيأتي \".\nثم رواه (ص ٧٣) من طريق ليث عن مجاهد نحوحديث ابن مسعود موقوفا على مجاهد. وكذلك رواه الخلال في \" أصحاب ابن منده \" (١٥٧ / ٢)، ثم قال الذهبي: \" لهذا القول طرق خمسة، وأخرجه ابن جرير في \" تفسيره \"، وعمل فيه المروزي مصنفا \"! ثم رواه (ص ٧٨) من طريق عمر بن مدرك الرازي: حدثنا مكي بن إبراهيم عن جويبر عن الضحاك عن ابن عباس موقوفا مثله.\nقال: \" إسناده ساقط، وعمر هذا متروك، وجويبر (سقط الخبر من الأصل ولعله. مثله)، وهذا مشهور من قول مجاهد، ويروى مرفوعا، وهو باطل \".\nقلت: ومما يدل على ذلك أنه ثبت في \" الصحاح \" أن المقام المحمود هو الشفاعة العامة الخاصة بنبينا ﷺ. ومن العجائب التي يقف العقل تجاهها حائرا أن يفتي بعض العلماء من المتقدمين بأثر مجاهد","vol":"2","page":255},{"text":"هذا كما ذكره الذهبي (ص ١٠٠ - ١٠١ و١١٧ - ١١٨) عن غير واحد منهم، بل غلا بعض المحدثين فقال: لوأن حالفا حلف بالطلاق ثلاثا أن الله يقعد محمدا ﷺ على العرش واستفتاني، لقلت له: صدقت وبررت!\nقال الذهبي ﵀: \" فأبصر - حفظك الله من الهوى - كيف آل الغلو بهذا المحدث إلى وجوب الأخذ بأثر منكر، واليوم فيردن الأحاديث الصريحة في العلو، بل يحاول بعض الطغام أن يرد قوله تعالى: (الرحمن على العرش استوى) \".\nقلت: وإن مثل هذا الغلو لمما يحمل نفاة الصفات على التشبث بالاستمرار في نفيها، والطعن بأهل السنة المثبتين لها، ورميهم بالتشبيه والتجسيم، ودين الحق بين الغالي فيه والجافي عنه، فرحم الله امرءا آمن بما صح عن رسول الله\nﷺ كهذا الحديث، فضلا عن مثل هذا الأثر!\nوبهذه المناسبة أقول: إن مما ينكر في هذا الباب ما رواه أبو محمد الدشتي في \" إثبات الحد \" (١٤٤ / ١ - ٢) من طريق أبي العز أحمد بن عبيد الله بن كادش: أنشدنا أبو طالب محمد بن علي الحربي: أنشدنا الإمام أبو الحسن علي بن عمر الدارقطني ﵀ قال: حديث الشفاعة في أحمد، إلى أحمد المصطفى نسنده.\nفأما حديث إقعاده على العرش فلا نجحده. أمروا الحديث على وجهه ولا تدخلوا فيه ما يفسده. ولا تنكروا أنه قاعد ولا تجحدوا أنه يقعده. فهذا إسناد لا يصح، من أجل أبي العز هذا، فقد أورده ابن العماد في وفيات سنة (٥٢٦) من \" الشذرات \" (٤ / ٧٨) وقال: \" قال عبد الوهاب الأنماطي: كان مخلطا \".\nوأما شيخه أبو طالب وهو العشاري فقد أورده في وفيات سنة (٤٥١) وقال (٣ / ٢٨٩): \" كان صالحا خيرا عالما زاهدا \". فاعلم أن إقعاده ﷺ على العرش ليس فيه إلا هذا الحديث الباطل، وأما قعوده تعالى على العرش فليس فيه حديث يصح، ولا تلازم بينه وبين الاستواء عليه كما لا يخفى. وقد وقفت فيه على حديثين، أنا ذاكرهما لبيان حالهما:\n<span data-type=\"title\" id=toc-873>٨٦٦ </span>- \" إن كرسيه وسع السماوات والأرض، وإنه يقعد عليه، ما يفضل منه مقدار أربع أصابع - ثم قال بأصابعه فجمعها - وإن له أطيطا كأطيط الرحل الجديد إذا ركب من ثقله \".\nمنكر.\nرواه أبو العلاء الحسن بن أحمد الهمداني في فتياله حول الصفات (١٠٠ / ١) من","vol":"2","page":256},{"text":"طريق الطبراني عن عبيد الله بن أبي زياد القطواني: حدثنا يحيى بن أبي بكير: حدثنا إسرائيل عن أبي إسحاق عن عبيد الله بن خليفة عن عمر بن الخطاب قال: أتت امرأة النبي ﷺ فقالت: ادع الله أن يدخلني الجنة، فعظم الرب ﷿، ثم قال: فذكره.\nورواه الضياء المقدسي في \" المختارة \" (١ / ٥٩) من طريق الطبراني به، ومن طرق أخرى عن ابن أبي بكير به. وكذلك رواه أبو محمد الدشتي في \" كتاب إثبات الحد \" (١٣٤ - ١٣٥) من طريق الطبراني وغيره عن ابن أبي بكير به ولكنه قال: \" هذا حديث صحيح، رواته على شرط البخاري ومسلم \".\nكذا قال: وهو خطأ بين مزدوج فليس الحديث بصحيح، ولا رواته على شرطهما، فإن عبد الله بن خليفة لم يوثقه غير ابن حبان، وتوثيقه لا يعتد به كما تقدم بيانه مرارا، ولذلك قال الذهبي في ابن خليفة هذا: \" لا يكاد يعرف \"، فأنى للحديث الصحة؟ ! بل هو حديث منكر عندي.\nومثله حديث ابن إسحاق في \" المسند \" وغيره، وفي آخره: \" إن عرشه لعلى سماواته وأرضه هكذا مثل القبة، وإنه ليئط به أطيط الرحل بالراكب \". وابن إسحاق مدلس، ولم يصرح بالسماع في شيء من الطرق عنه، ولذلك قال الذهبي في \" العلو\" (ص ٢٣): \" هذا حديث غريب جدا فرد، وابن إسحاق حجة في المغازي إذا أسند، وله مناكير وعجائب، فالله أعلم أقال النبي ﷺ هذا أم لا؟ وأما الله ﷿ فليس كمثله شيء ﷻ، وتقدست أسماؤه، ولا إله غيره. (قال:) . \" الأطيط الواقع بذات العرش من جنس الأطيط الحاصل في الرحل، فذاك صفة للرحل وللعرش، ومعاذ الله أن نعده صفة لله ﷿. ثم لفظ الأطيط لم يأت به نص ثابت \".\nهذا حال الحديث وهو الأول من حديثي القعود على العرش، وأما الآخر فهو:\n<span data-type=\"title\" id=toc-874>٨٦٧ </span>- \" يقول الله ﷿ للعلماء يوم القيامة إذا قعد على كرسيه لقضاء عباده: إني لم أجعل علمي وحكمي فيكم إلا وأنا أريد أن أغفر لكم، على ما كان فيكم، ولا أبالي \".\nموضوع بهذا التمام.\nرواه الطبراني في \" المعجم الكبير \" (١ / ١٣٧ / ٢): حدثنا أحمد بن زهير التستري، قال: حدثنا العلاء بن مسلمة، قال: حدثنا إبراهيم الطالقاني، قال: حدثنا ابن المبارك عن سفيان عن سماك بن حرب عن ثعلبة بن الحكم مرفوعا.\nورواه أبو الحسن الحربي في \" جزء من حديثه \" (٣٥ / ٢): حدثنا الهيثم بن خلف: حدثنا العلاء بن مسلمة أبو مسلمة أبو سالم: حدثنا إسماعيل بن المفضل، قال: أخبرنا عبد الله بن المبارك به.\nقلت: وهذا سند موضوع فإن مداره على العلاء بن مسلمة بن أبي سالم، قال في \" الميزان \":","vol":"2","page":257},{"text":"\" قال الأزدي: لا تحل الرواية عنه، كان لا يبالي ما روى. وقال ابن طاهر: كان يضع الحديث، وقال ابن حبان: يروي الموضوعات عن الثقات \". وكذا في \" التهذيب \"، فلم يوثقه أحمد ولذا قال الحافظ في \" التقريب \": \" متروك، ورماه ابن حبان بالوضع \".\nوقد اختلف عليه في شيخه، فأحمد بن زهير سماه إبراهيم الطالقاني، والهيثم بن خلف سماه إسماعيل بن المفضل، وأيهما كان فإني لم أعرفهما.\nومع ظهور سقوط إسناد هذا الحديث، فقد تتابع كثير من العلماء على توثيق رجاله وتقوية إسناده، وهو مما يتعجب منه العاقل البصير في دينه، فهذا المنذري يقول في \" الترغيب \" (١ / ٦٠): \" رواه الطبراني في \" الكبير \"، ورواته ثقات \".\nومثله وإن كان دونه خطأ قول الهيثمي في \" المجمع \" (١ / ٢٦): \" رواه الطبراني في \" الكبير \" ورجاله موثقون \". وذلك لأن قوله \" موثقون \" وإن كان فيه إشارة إلى أن في رجاله من وثق توثيقا غير معتبر مقبول، فهو صريح بأن ثمة من وثقه، وقد عرفت آنفا أنه متفق على تضعيفه!\nوأبعد من هذين القولين عن الصواب قول الحافظ ابن كثير في \" تفسيره \" (٣ / ١٤١): \" إسناده جيد \".\nونحوه قول السيوطي في \" اللآلي \" (١ / ٢٢١): \" لا بأس به \"، ثم حكى قول الهيثمي المتقدم. فهذا القول من ابن كثير والسيوطي نص في تقوية الحديث، وليس كذلك قول المنذري والهيثمي، أما قول الهيثمي فقد عرفت وجهه، وأما المنذري فقوله: \" رواته ثقات \" غاية ما فيه الإخبار عن أن سند الحديث فيه شرط واحد من شروط صحته، وهو عدالة الرواة وثقتهم، وهذا وحده لا يستلزم الصحة، لأنه لابد من اجتماع شروط الصحة كلها المذكورة في تعريف الحديث الصحيح سنده عند أهل الحديث.\nوالخلاصة أن الحديث موضوع بهذا السياق، وفيه لفظة منكرة جدا وهي قعود الله ﵎ على الكرسي، ولا أعرف هذه اللفظة في حديث صحيح، وخاصة أحاديث النزول وهي كثيرة جدا بل وهي متواترة كما قطع بذلك الحافظ الذهبي في \" العلو\" (ص ٥٣، ٥٩)، وذكر أنه ألف في ذلك جزءا.\nوقد روي الحديث بدون هذه اللفظة من طرق أخرى كلها ضعيفة، وبعضها أشد ضعفا من بعض، فلابد من ذكرها لئلا يغتر بها أحد لكثرتها فيقول: بعضها يقوي بعضا! كيف وقد أورد بعضها ابن الجوزي في \" الموضوعات \"؟! . اهـ.","vol":"2","page":258},{"text":"<span data-type=\"title\" id=toc-875>٨٦٨ </span>- \" يبعث الله العباد يوم القيامة، ثم يميز العلماء، ثم يقول: يا معشر العلماء إني لم أضع علمي فيكم إلا لعلمي بكم، ولم أضع علمي فيكم لأعذبكم، انطلقوا فقد غفرت لكم \".\nضعيف جدا.\nرواه ابن عدي (٢٠٥ / ٢) وأبو الحسين الكلابي في \" نسخة أبي العباس طاهر التميمي \" (٥ - ٦) وابن عبد البر في \" الجامع \" (١ / ٤٨) وأبو المعالي عفيف الدين في \" فضل العلم \" (١١٤ / ٢) عن صدقة بن عبد الله عن طلحة بن زيد عن موسى بن عبيدة عن سعيد بن أبي هند عن أبي موسى الأشعري مرفوعا.\nومن هذا الوجه رواه أبو بكر الآجري في \" الأربعين \" (رقم ١٦) إلا أنه وقع فيه \" يونس بن عبيد \" بدل \" موسى بن عبيدة \"، ولعله تصحيف. وقال ابن عدي: \" وهذا الحديث بهذا الإسناد باطل، وإن كان الراوي عنه صدقة بن عبد الله ضعيف، فابن شابور ثقة وقد رواه عنه \". يعني أن طلحة بن زيد تفرد به، فلزمه الحديث كما قال ابن الجوزي في \" الموضوعات \" (١ / ٢٦٣) .\nقلت: وطلحة هذا متهم بالوضع، فهو آفة الحديث، وإن كان شيخه موسى بن عبيدة ضعيفا جدا كما قال ابن كثير في \" التفسير \" (٣ / ١٤١) والهيثمي في \" المجمع \" (١ / ١٢٧)\n، واقتصرا على إعلاله به، وهو قصور بين إذا علمت أن الراوي عنه متهم. ومن هذا القبيل قول الحافظ العراقي في \" المغني \" (١ / ٧): \" سنده ضعيف \"! وعزاه هو والهيثمي وغيرهما للطبراني. وقد روي الحديث عن ثعلبة بن الحكم وابن عباس وأبي أمامة أو واثلة بن الأسقع (هكذا على الشك) وأبي هريرة وابن عمر وجابر بن عبد الله الأنصاري والحسن البصري موقوفا عليه.\nأما حديث ثعلبة فسنده ضعيف جدا بل موضوع، وفيه زيادة منكرة ليست في جميع طرق الحديث، وقد تقدم الكلام عليه قبل هذا.\n٢ - وأما حديث ابن عباس فأخرجه العقيلي في \" الضعفاء \" (٣٣٢) عن عدي بن أرطاة ابن الأشعث عن أبيه عن مجالد عن الشعبي عنه مرفوعا.\nوقال: \" عدي حديثه غير محفوظ، والرواية في هذا فيها لين وضعف \". قلت: وهو غير عدي بن أرطاة الفزاري الشامي، فإنه تابعي أكبر من هذا كما صرح بذلك الحافظ. وأبوه أرطاة بن الأشعث لم أعرفه. ومجالد وهو ابن سعيد ضعيف أيضا.","vol":"2","page":259},{"text":"٣ - وأما حديث أبي أمامة أو واثلة بن الأسقع، فرواه ابن عدي في \" الكامل \" (٢٨٨ / ١) وابن عساكر (١٢ / ٢١٩ / ١) عن عثمان بن عبد الرحمن القرشي عن مكحول عن أبي أمامة أو واثلة بن الأسقع مرفوعا. وهذا سند ضعيف جدا بل موضوع. عثمان هذا هو الوقاصي قال ابن معين: \" يكذب \".\nوقال ابن حبان (٢ / ٩٨): \" يروي عن الثقات الأشياء الموضوعات \". وضعفه ابن المديني جدا. وقال ابن عدي عقب الحديث: \" منكر لم يتابعه الثقات \". أورده في ترجمة عثمان بن عبد الرحمن الجمحي مشيرا إلى أن الحديث حديثه. وتعقبه الذهبي بأنه ليس من حديثه وإنما هو من حديث القرشي الوقاصي. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي وترجم للقرشي بما يدل على أنه ليس من حديثه وإنما هو من حديث القرشي الوقاصي. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي وترجم للقرشي بما يدل على أنه عنده الطريفي، وليس الجمحي، ولا الوقاصي! فراجعه مع كلام ابن حبان على الطريفي (٢ / ٩٦ - ٩٧) . وتعقبه السيوطي في \" اللآلي \" (١ / ٢٢١ - ٢٢٢) بالطرق الآتية وطريق ثعلبة! وليس بشيء، لشدة ضعفها كما سبق ويأتي.\n٤ - وأما حديث أبي هريرة فأخرجه الطبسي في \" ترغيبه \" بسنده عن نصر بن أحمد البورجاني: حدثنا عبد السلام بن صالح: حدثنا سفيان بن عيينة عن ابن جريج عن عطاء عن أبي هريرة مرفوعا. وهذا له ثلاث علل:\nالأولى: عنعنة ابن جريج فإنه مدلس.\nالثانية: ضعف ابن صالح وهو أبو الصلت الهروي، والأكثرون على تضعيفه، بل اتهمه ابن عدي وغيره بالكذب والوضع.\nالثالثة: نصر بن أحمد البورجاني لم أجد له ترجمة، ووقع اسمه في حديث آخر يأتي بعد هذا بحديث: \" نصر بن محمد بن الحارث \" ولم أجده أيضا.\nالرابعة: الاختلاف في سنده، فقد رواه البورجاني عن أبي الصلت كما رأيت، وخالفه يعقوب بن يوسف المطوعي: حدثنا أبو الصلت الهروي: حدثنا عباد بن العوام عن عبد الغفار المدني عن سعيد بن المسيب عن أبي هريرة به. أخرجه ابن النجار كما في \" اللآلي \". والمطوعي هذا ثقة كما قال الدارقطني، وترجمته في \" التاريخ \" (١٤ / ٢٨٩)، وحينئذ فروايته أصح من رواية البورجاني، وفيها عبد الغفار المدني قال العقيلي في \" الضعفاء \" (ص ٢٦٣):","vol":"2","page":260},{"text":"\" مجهول بالنقل حديثه غير محفوظ ولا يعرف إلا به \". ثم ساق له حديثا آخر يأتي بعد حديث. وقال الذهبي في \" الميزان \": \" لا يعرف، وكأنه أبو مريم، فإن خبره موضوع \". واسم أبي مريم عبد الغفار بن القاسم الأنصاري صرح غير واحد من الأئمة بأنه كان يضع الحديث، ولكنه معدود في أهل الكوفة كما في \" ضعفاء ابن حبان \" (٢ / ١٣٦)، وصاحب هذا الحديث مدني.\n٥ - وأما حديث ابن عمر فرواه ابن صرصري في \" أماليه \" بسنده عن محمد بن يونس بن موسى القرشي: حدثنا حفص بن عمر بن دينار الأبلي: حدثني سعيد بن راشد السماك: حدثني عطاء بن أبي رباح عن عبد الله بن عمر مرفوعا.\nسكت عنه السيوطي مع وضوح بطلانه فإن سعيد السماك متروك، وحفص كذاب، ومحمد بن يونس القرشي وهو الكديمي وضاع!\n٦ - وأما حديث جابر فأخرجه الطبسي أيضا بسنده عن عبد القدوس: حدثنا إسماعيل بن عياش عن أبي الزبير عن جابر. عبد القدوس هذا هو ابن حبيب الكلاعي وهو كذاب يضع. وإسماعيل بن عياش ضعيف في روايته عن غير الشاميين، وهذه منها. وأبو الزبير مدلس وقد عنعنه.\n٧ - وأما حديث الحسن فأخرجه السهمي في \" تاريخ جرجان \" (ص ١٦٠) عن حماد بن زيدك عن جويبر عن أبي معاوية سهل عن الحسن قال: فذكره. قلت: وهذا مع وقفه ففيه سهل أبو معاوية هذا ولم أعرفه، ولعله سهل بن معاذ بن أنس الجهني، وهو مختلف فيه. وجويبر وهو متروك. وحماد بن زيدك أورده السهمي ولم يذكر فيه جرحا ولا تعديلا. ورواه ابن عساكر (٥ / ٩٤ / ١) عن عبد الله بن داود قال: سمعت أبا عمر الصنعاني وهو يقول: فذكره موقوفا عليه.\nوهذا مع وقفه فإنه منقطع فإن أبا عمر الصنعاني واسمه حفص بن ميسرة الشامي توفي سنة (١٨١) . ومما سبق يتبين أن طرق الحديث كلها ضعيفة جدا، لا يصلح شيء منها لتقوية الحديث، فلم يبعد ابن الجوزي بإيراده إياه في \" الموضوعات \". والله أعلم. اهـ.\n<span data-type=\"title\" id=toc-876>٨٦٩ </span>- \" إن لله عند كل بدعة كيد بها الإسلام وأهله وليا يذب عنه ويتكلم بعلاماته، فاغتنموا تلك المجالس بالذب عن الضعفاء، وتوكلوا على الله وكفى بالله وكيلا \".","vol":"2","page":261},{"text":"موضوع.\nرواه العقيلي في \" الضعفاء \" (٢٦٣): حدثنا محمد بن أيوب قال: حدثنا عبد السلام بن صالح: حدثنا عباد بن العوام قال: حدثنا عبد الغفار المدني عن سعيد بن المسيب عن أبي هريرة مرفوعا.\nوقال العقيلي: \" عبد الغفار مجهول بالنقل، حديثه هذا غير محفوظ ولا يعرف إلا به \".\nوقال الذهبي: \" لا يعرف، وكأنه أبو مريم فإن خبره موضوع \". يشير إلى هذا الحديث، وأبو مريم اسمه عبد الغفار بن القاسم الأنصاري صرح غير واحد من الأئمة بأنه كان يضع الحديث وقال ابن حبان (٢ / ١٣٦): \" كان ممن يروي المثالب في عثمان بن عفان، ويشرب الخمر حتى يسكر، ومع ذلك يقلب الأخبار، لا يجوز الاحتجاج به، تركه أحمد وابن معين \". والحديث رواه أبو نعيم في \" أخبار أصبهان \" (١ / ٣٢٢) والهروي في \" ذم الكلام \" (٤ / ٨٠ / ٢) عن عبد السلام به. اهـ.\n<span data-type=\"title\" id=toc-877>٨٧٠ </span>- \" إن من العلم كهيئة المكنون لا يعرفه إلا العلماء بالله، فإذا نطقوا به لم ينكره إلا أهل الغرة بالله ﷿ \".\nضعيف جدا.\nرواه أبو عبد الرحمن السلمي في \" الأربعين الصوفية \" (٨ / ٢) وأبو عثمان النجيرمي في \" الفوائد \" (٢ / ٧ / ٢) عن نصر بن محمد بن الحارث: حدثنا عبد السلام بن صالح: حدثنا سفيان بن عيينة عن ابن جريج عن عطاء عن أبي هريرة مرفوعا.\nومن طريق السلمي رواه الديلمي في \" مسند الفردوس \" كما في \" ذيل ثبت الشيخ إبراهيم الكوراني \" (١٢ / ١) ورواه الطبسي عن نصر بن محمد به كما في \" اللآلي \" (١ / ٢٢١) .\nقلت: وهذا سند ضعيف جدا، وله ثلاثة علل تقدم بيانها في الحديث الذي قبله بحديث، رقم الشاهد (٤) . وقد أشار لضعفه المنذري في \" الترغيب \" (١ / ٦٢) وصرح بتضعيفه الحافظ العراقي في \" تخريج الإحياء \" (١ / ٣٥ طبع لجنة نشر الثقافة الإسلامية) . اهـ.","vol":"2","page":262},{"text":"<span data-type=\"title\" id=toc-878>٨٧١ </span>- \" يا أيها الناس قد أظلكم شهر عظيم، شهر فيه ليلة خير من ألف شهر، جعل الله صيامه فريضة، وقيام ليله تطوعا، من تقرب فيه بخصلة من الخير كان كمن أدى فريضة فيما سواه، ومن أدى فيه فريضة كان كمن أدى سبعين فريضة فيما سواه، وهو شهر الصبر، والصبر ثوابه الجنة، وشهر المواساة، وشهر يزاد فيه في رزق المؤمن، ومن فطر فيه صائما كان مغفرة لذنوبه، وعتق رقبته من النار، وكان له مثل أجره من غير أن ينتقص من أجره شيء. قالوا: يا رسول","vol":"2","page":262},{"text":"الله، ليس كلنا يجد ما يفطر الصائم، قال: يعطي الله هذا الثواب من فطر صائما على مذقة لبن، أو تمرة، أو شربة من ماء، ومن أشبع (١) صائما سقاه الله من الحوض شربة لا يظمأ حتى يدخل الجنة، وهو شهر أوله رحمة، ووسطه مغفرة، وآخره عتق من النار، فاستكثروا فيه من أربع خصال، خصلتان ترضون بهما ربكم، وخصلتان لا غنى بكم عنهما، أما الخصلتان اللتان ترضون بهما ربكم فشهادة أن لا إله إلا الله، وتستغفرونه، وأما الخصلتان اللتان لا غنى بكم عنهما، فتسألون الجنة، وتعوذون من النار \".\nمنكر.\nرواه المحاملي في \" الأمالي \" (ج ٥ رقم ٥٠) وابن خزيمة في \" صحيحه \" (١٨٨٧) وقال: \" إن صح \"، والواحدي في \" الوسيط \" (١ / ٦٤٠ / ١ - ٢) والسياق له عن علي بن زيد بن جدعان عن سعيد بن المسيب عن سلمان الفارسي قال: خطبنا رسول الله ﷺ آخر يوم من شعبان فقال: فذكره.\nقلت: وهذا سند ضعيف من أجل علي بن زيد بن جدعان، فإنه ضعيف كما قال أحمد وغيره، وبين السبب الإمام ابن خزيمة فقال: \" لا أحتج به لسوء حفظه \".\nولذلك لما روى هذا الحديث في صحيحه قرنه بقوله: \" إن صح الخبر \". وأقره المنذري في \" الترغيب \" (٢ / ٦٧) وقال: إن البيهقي رواه من طريقه. قلت: وفي إخراج ابن خزيمة لمثل هذا الحديث في \" صحيحه \" إشارة قوية إلى أنه قد يورد فيه ما ليس صحيحا عنده منبها عليه، وقد جهل هذه الحقيقة بعض من ألف في \" نصرة الخلفاء الراشدين والصحابة \"، وفيهم من وصفوه على ظهر الغلاف بقولهم: \" وخرج أحاديثها العالم الفاضل المحقق خادم الحديث الشريف ... \" فقالوا (ص ٣٤ القسم الثاني): \" رواه ابن خزيمة في صحيحه، وصححه \"! وهذا يقال فيما إذا لم يقفوا على كلمة ابن خزيمة عقب الحديث، أما إذا كانوا قد وقفوا عليها، فهو كذب مكشوف على ابن خزيمة! وليس هذا بالغريب منهم فرسالتهم هذه كسابقتها محشوة بالبهت والافتراء الذي لا حدود له، مما يعد الاشتغال بالرد عليهم إضاعة للوقت مع أناس لا ينفع فيهم التذكير!\nوحسبنا على ذلك مثال واحد قالوا (ص د): \"فهو يعترف من جديد بصحة رواية صلاة التراويح بعشرين ركعة الثابتة من فعل عمر ﵁ وجمع الناس عليها بعد أن كان ينكرها، فها هو يقول في صفحة (٢٥٩ من رسالته الثانية من تسديد الإصابة \": \" وحمل فعل عمر ﵁ على موافقة سنته ﷺ أولى من حمله على مخالفتها \".\n_________\n(١) وقع في \" الترغيب \" (٢ / ٦٧) برواية أبي الشيخ: \" ومن سقى صائما \" والصواب ما أثبتنا كما جزم بذلك الناجي، انظر \" التعليق الرغيب \". اهـ.","vol":"2","page":263},{"text":"فإذا رجع القاريء إلى قولنا هذا وجده مقولا في ترجيح رواية الثمان على العشرين هذا الترجيح الذي ألفت الرسالة كلها من أجله، ومع ذلك يجهرون بقولهم أنني اعترفت من جديد بصحة العشرين! وصدق رسول الله ﷺ حين قال: \" إذا لم تستح فاصنع ما شئت \".\nولقد أصدروا رسالتهم هذه الثانية في هذا الشهر المبارك الذي قال فيه رسول الله ﷺ: \" من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه \"! رواه البخاري وغيره (١) ثم إن الحديث قال ابن أبي حاتم في \" العلل \" (١ / ٢٤٩) عن أبيه أنه: \" حديث منكر \". اهـ.\n<span data-type=\"title\" id=toc-879>٨٧٢ </span>- \" لا تقولوا قوس قزح، فإن قزح شيطان، ولكن قولوا: قوس الله ﷿، فهو أمان لأهل الأرض من الغرق \".\nموضوع.\nأخرجه أبو نعيم (٢ / ٣٠٩) والخطيب (٨ / ٤٥٢) من طريق زكريا بن حكيم الحبطي عن أبي رجاء العطاردي عن ابن عباس مرفوعا. وقال أبو نعيم: \" غريب من حديث أبي رجاء، لم يرفعه فيما أعلم إلا زكريا بن حكيم \".\nقلت: وفي ترجمته ساقه الخطيب ثم عقبه بقول ابن معين فيه وكذا النسائي: \" ليس بثقة \". وقال ابن حبان (١ / ٣١١): \" يروي عن الأثبات ما لا يشبه أحاديثهم، حتى يسبق إلى القلب أنه المتعمد لها \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ١٤٤) من رواية الخطيب ثم قال: \" لم يرفعه غير زكريا، قال فيه يحيى والنسائي: ليس بثقة، قال أحمد: ليس بشيء، قال ابن المديني: هالك \". وتعقبه السيوطي في \" اللآلي \" فقال (١ / ٨٧): \" قلت: أخرجه أبو نعيم في \" الحلية \"، قال النووي في \" الأذكار \": يكره أن يقال: قوس قزح، واستدل بهذا الحديث، وهذا يدل على أنه غير موضوع \".\nقلت: وهذا تعقب يغني حكايته عن رده! لأن الحديث في \" الحلية \" من هذه الطريق التي فيها ذلك الهالك المتفق على تضعيفه، فمثله لا يكون حديثه إلا ضعيفا جدا، فكيف يستدل به على حكم شرعي وهو الكراهة؟! بل لا يجوز الاستدلال به عليه ولوفرض أنه ضعيف فقط، أي ليس موضوعا ولا ضعيفا جدا، لأن الأحكام الشرعية لا تثبت بالحديث الضعيف اتفاقا.\nوما أرى النووي رحمه الله تعالى أتي إلا من قبل تلك القاعدة الخاطئة التي تقول: \" يعمل بالحديث الضعيف في فضائل الأعمال \"! وهي قاعدة غير صحيحة كما أثبت ذلك في مقدمة كتابنا \" تمام المنة في التعليق على فقه السنة \"، ولعله يطبع قريبا إن شاء الله تعالى، فإنه - أعني النووي - ظن أن الحديث ضعيف فقط! وهو أشد من ذلك كما رأيت. والله المستعان.\n_________\n(١) وهو مخرج في \" صحيح أبي داود \" (٢٠٤٥) . اهـ.","vol":"2","page":264},{"text":"ومن مساويء هذه القاعدة المزعومة إثبات أحكام شرعية بأحاديث ضعيفة، والأمثلة على ذلك كثيرة جدا وحسبك منها الآن هذا الحديث، بل إن بعضهم يثبت ذلك بأحاديث موضوعة اعتمادا منه على تضعيف مطلق للحديث من بعض الأئمة، بينما هو في الحقيقة موضوع، ولا ينافي القول به الاطلاق المذكور. وهذا باب واسع لا مجال لتفصيل الكلام فيه في هذا المكان.\nهذا ويغلب على الظن أن أصل الحديث موقوف، تعمد رفعه ذلك الهالك، أو على الأقل المتقدم عن ابن عباس موقوفا عليه، وقد رواه الطبراني في \" المعجم الكبير \" (٣ / ٨٥ - ٨٦) من طريق أخرى عنه موقوفا عليه مختصرا بلفظ: \" إن القوس أمان لأهل الأرض من الغرق \". ورجاله كلهم ثقات، وقال الحافظ ابن كثير في \" البداية \" (١ / ٣٨): \" إسناده صحيح \". وفيه عندي نظر لأن في سنده عارما أبا النعمان واسمه محمد بن الفضل وكان تغير بل اختلط في آخر عمره.\nويؤيده أيضا أن ابن وهب رواه في \" الجامع \" (ص ٨) والضياء المقدسي في \" الأحاديث المختارة \" (١ / ١٧٦ - ١٧٧) من حديث علي موقوفا عليه أيضا.\nثم رواه ابن وهب عن القاسم بن عبد الرحمن من قوله. وإذا ثبت أن الحديث موقوف، فالظاهر حينئذ أنه من الإسرائيليات التي تلقاها بعض الصحابة عن أهل الكتاب، وموقف المؤمن تجاهها معروف، وهو عدم التصديق ولا التكذيب، إلا إذا خالفت شرعا أو عقلا. والله أعلم. اهـ.\n<span data-type=\"title\" id=toc-880>٨٧٣ </span>- \" إن من الجفاء أن يمسح الرجل جبينه قبل أن يفرغ من صلاته، وأن يصلي لا يبالي من إمامه؟ وأن يأكل مع رجل ليس من أهل دينه، ولا من أهل الكتاب في إناء واحد \".\nضعيف جدا.\nرواه تمام (ج ٢٩) وابن عساكر (٢ / ٢٣٦ / ٢) عن أبي عبد الله نجيح بن إبراهيم النخعي: أخبرنا معمر بن بكار: حدثني عثمان بن عبد الرحمن عن عطاء بن أبي رباح عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا، بل موضوع، عثمان بن عبد الرحمن هو الوقاصي متهم، قال البخاري: \" سكتوا عنه \". وقال ابن حبان (٢ / ٩٩): \" كان يروي عن الثقات الموضوعات لا يجوز الاحتجاج به \".\nثم ساق له الطرف الأول من الحديث نحوه. ومعمر بن بكار، قال العقيلي: \" في حديثه وهم، ولا يتابع على أكثره \". وأما ابن حبان فذكره في \" الثقات \"!","vol":"2","page":265},{"text":"ونجيح بن إبراهيم النخعي قال مسلمة بن قاسم: \" ضعيف \". وأما ابن حبان فذكره في \" الثقات \" أيضا! والشطر الأول من الحديث أخرجه ابن ماجه (رقم ٩٦٤) عن هارون بن عبد الله بن الهدير التيمي عن الأعرج عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف من أجل ابن الهدير هذا واسمه هارون بن هارون بن عبد الله. قال البخاري: \" لا يتابع في حديثه \". وقال النسائي: \" ضعيف \".\nوقال ابن حبان: \" يروي الموضوعات عن الأثبات، لا يجوز الاحتجاج به \". وقال البوصيري في \" الزوائد \": \" اتفقوا على ضعف هارون \". ونقل المناوي عن مغلطاي أنه قال: \" حديث ضعيف، لضعف هارون \".\n<span data-type=\"title\" id=toc-881>٨٧٤ </span>- \" أصلحوا دنياكم، واعملوا لآخرتكم، كأنكم تموتون غدا \".\nضعيف جدا.\nرواه القضاعي (٦٠ / ٢) عن مقدام بن داود قال: أخبرنا علي بن معبد قال: أخبرنا عيسى بن واقد الحنفي عن سليمان بن أرقم عن الزهري عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف جدا، سليمان بن أرقم ومقدام بن داود ضعيفان جدا. وعيسى بن واقد لم أعرفه. والحديث عزاه السيوطي في \" الجامع الصغير \" للديلمي في \" مسند الفردوس \" عن أنس.\nوتبعه نجم الدين الغزي في \" حسن التنبه فيما ورد في التشبه \" (٨ / ٧٠) وقال المناوي: \" وفيه زاهر بن طاهر الشحامي، قال في \" الميزان \" كان يخل بالصلوات فترك الرواية عنه جمع. وراويه عن أنس مجهول \".\nثم رأيته في \" مختصر الديلمي \" للحافظ ابن حجر (١ / ١ / ٢٧) من طريق زاهر بن أحمد: حدثنا البغوي: حدثنا زهير بن حرب عن رجل عن قتادة عن أنس. فالراوي عن قتادة هو المجهول، وليس راويه عن أنس!\nقلت: وهذا الحديث نحو الحديث المتقدم بلفظ \" اعمل لدنياك كأنك تعيش أبدا ... \". (رقم ٧) .\nوإنما قلت: \" نحو\" لأن هذا أقل إغراقا في الحض على العمل للدنيا من ذاك، بل هذا لا تأباه الشريعة، وأما ذاك فلا أعتقد أن في الشرع هذه المبالغة في الحض على السعي للدنيا، بل الأحاديث متضافرة على الترغيب في التفرغ للعبادة، وعدم الانهماك في الدنيا، كقوله ﷺ \" ما قل وكفى خير مما كثر وألهى \". فراجع لهذا الموضوع \" الترغيب والترهيب \" (٤ / ٨١ - ٨٣) للمنذري.","vol":"2","page":266},{"text":"<span data-type=\"title\" id=toc-882>٨٧٥ </span>- \" لوأن الدنيا كلها بحذافيرها بيد رجل من أمتي ثم قال: الحمد لله، لكانت الحمد لله أفضل من ذلك كله \".\nموضوع.\nرواه ابن عساكر (١٥ / ٢٧٦ / ٢) عن أبي المفضل محمد بن عبد الله بن محمد بن همام بن المطلب الشيباني: حدثني محمد بن عبد الحي بن سويد الحربي الحافظ: أخبرنا زريق: أخبرنا عمران بن موسى الجنديسابوري - نزل بردعة -: أخبرنا سورة بن زهير العامري - من أهل البصرة - حدثني هشيم عن الزبير بن عدي عن أنس بن مالك مرفوعا. وهذا موضوع، آفته أبو المفضل هذا، قال الخطيب (٥ / ٤٦٦ - ٤٦٧):\n\" كان يروي غرائب الحديث وسؤالات الشيوخ فكتب الناس عنه، بانتخاب الدارقطني، ثم بان كذبه فمزقوا حديثه، وأبطلوا روايته، وكان بعد يضع الأحاديث للرافضة. قال حمزة محمد بن طاهر الدقاق: كان يضع الحديث، وكان له سمت ووقار! وقال لي الأزهري: كان أبو المفضل دجالا كذابا \"، ورواه ابن عساكر عنه في ترجمة أبي المفضل هذا. ومن بينه وبين هشيم لم أعرفهم غير زريق، والظاهر أنه ابن محمد الكوفي. روى عن حماد بن زيد. قال الذهبي: \" ضعفه الأمير ابن ماكولا \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر هذه، وهذا مما يؤكد إخلاله بشرطه الذي نص عليه في أول الكتاب، وهو أنه صانه عما تفرد به كذاب أو وضاع، فإن هذا الحديث إنما ساقه ابن عساكر في ترجمة أبي المفضل هذا وقد سمعت ما قالوا فيه، فهذا يؤيد تساهل السيوطي عفا الله عنه، فإنه لم تخف عليه هذه الترجمة، ومع ذلك أخرج لصاحبها هذا الحديث! وأما المناوي فبيض له! فكأنه لم يقف على إسناده! وقد روى الحديث بإسناد آخر نحوه وهو:","vol":"2","page":267},{"text":"<span data-type=\"title\" id=toc-883>٨٧٦ </span>- \" لو أن الدنيا كلها بيضة واحدة فأكلها المسلم أو قال: حساها، ثم قال: الحمد لله، كان الحمد لله أفضل من ذلك \".\nضعيف.\nرواه أبو محمد السراج القاريء في \" منتخب الفوائد \" (٤ / ١١٧ / ١ - ٢) عن محمد بن أحمد القرشي أبي عبد الله قال: حدثنا علي بن غراب الكوفي قال: حدثنا جعفر بن غياث عن جعفر بن محمد عن أبيه عن جده عن جابر - كذا قال - قال رسول الله ﷺ فذكره.\nوقال: \" هذا الحديث غريب جدا من حديث جعفر بن محمد عن أبيه، ومن رواية حفص بن غياث، لا أعلم روي إلا من هذا الوجه \".\nقلت: وهذا سند ضعيف ورجاله ثقات غير محمد بن أحمد القرشي ضعفه الدارقطني، وهو محمد بن أحمد بن أنس القرشي النيسابوري وقال الحافظ في \" اللسان \": \" قرأت بخط الحسيني أن الذهبي اتهمه بالوضع \".","vol":"2","page":267},{"text":"<span data-type=\"title\" id=toc-884>٨٧٧ </span>- \" أولاد الزنا يحشرون يوم القيامة على صورة القردة والخنازير \".\nمنكر.\nرواه العقيلي في \" الضعفاء \" (١٣٩) عن زيد بن عياض عن عيسى بن حطان الرقاشي عن عبد الله بن عمرو مرفوعا. وقال: \" لا يحفظ من وجه يثبت \".\nثم روى عن سلام بن أبي مطيع قال: حدث رجل أيوب يوما حديثا، فأنكره أيوب، فقال أيوب: من حدثك بهذا؟ قال: محمد بن واسع. قال: بخ، ثقة. قال: عن من؟ قال: عن زيد بن عياض: قال لا تزده \".\nوللحديث علة أخرى وهي الرقاشي هذا، فهو وإن ذكره ابن حبان في \" الثقات \" (١ / ١٦٢) فقد قال ابن عبد البر: \" ليس ممن يحتج بحديثه \". والحديث عندي ظاهر النكارة مخالف لأصل إسلامي عظيم وهو قوله ﵎: (لا تزر وازرة وزر أخرى) . فما ذنب أولاد الزنا حتى يحشروا على صورة القردة والخنازير؟! ورحم الله من قال: غيري جنى وأنا المعذب فيكم فكأنني سبابة المتندم!\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من طريق العقيلي هذه، وقال (٣ / ١٠٩): \" موضوع لا أصل له \". ووافقه السيوطي في \" اللآلي \" (١٩٧١) . وأما ابن عراق في \" تنزيه الشريعة \" (٣١٠ / ١) فقد تعقبهما بقوله: \" لم أر من اتهمهما بكذب ووضع، وقال الذهبي في زيد بن عياض: قلت: كأن أيوب ﵀ يغمز من زيد بن عياض، فيقول للرجل حينما ذكره: \" لا تزده \". أي لا تزد في ذكر من فوقه من الإسناد لأنه سقط ما دام أنه من طريق ابن عياض ذكره ابن أبي حاتم مختصرا ولم يضعفه، والله أعلم \".\nقلت: وكأنه ذهل عن الأصل القرآني العظيم الذي ذكرناه، والله أعلم.","vol":"2","page":268},{"text":"<span data-type=\"title\" id=toc-885>٨٧٨ </span>- \" لتفتحن القسطنطينية، ولنعم الأمير أميرها، ولنعم الجيش ذلك الجيش \".\nضعيف.\nرواه أحمد وابنه في زوائده (٤ / ٢٣٥) وابن أبي خيثمة في \" التاريخ \" (٢ / ١٠ / ١٠١ - مخطوطة الرباط) والبخاري في \" التاريخ الصغير \" (ص ١٣٩) والطبراني في \" الكبير \" (ج ١ / ١١٩ / ٢) وابن قانع في \" المعجم \" (ق ١٥ / ٢) والحاكم (٤ / ٤٢٢) والخطيب في \" التلخيص \" (ق ٩١ / ١) وابن عساكر (١٦ / ٢٢٣ / ٢) عن زيد بن الحباب قال: حدثني الوليد بن المغيرة: حدثني عبد الله بن بشر الغنوي: حدثني أبي قال: سمعت رسول الله صلى الله عليه وعلى آله وسلم يقول: (فذكره)، قال عبد الله: فدعاني مسلمة","vol":"2","page":268},{"text":"ابن عبد الملك فسألني عن هذا الحديث؟ فحدثته، فغزا القسطنطينية. وقال الحاكم: \" صحيح الإسناد \". ووافقه الذهبي، وقال الخطيب: \" تفرد به زيد بن الحباب \".\nقلت: وهو ثقة إلا في حديثه عن الثوري ففيه ضعف، وليس هذا منه، وفي \" التقريب \": \" صدوق يخطيء في حديث الثوري \" وعبد الله بن بشر الغنوي لم أجد من ترجمه، وإنما ترجموا لسميه \" عبد الله بن بشر الخثعمي \"، وهذا أورده ابن حبان في \" ثقات أتباع التابعين \" وقال (٢ / ١٥٠): \" من أهل الكوفة، يروي عن أبي زرعة بن عمرو بن جرير روى عنه شعبة والثوري \".\nوأخرج له الترمذي والنسائي. فهو متأخر عن الغنوي هذا فليس به، ومن الغريب أن الإمام أحمد أورد الحديث في مسند \" بشر بن سحيم \" مشيرا بذلك إلى أنه بشر الغنوي في هذا الحديث، ولم أجد من وافقه على ذلك والله أعلم. وكذلك وقع في روايته \" عبد الله بن بشر الخثعمي \" بينما وقع عند الآخرين \" الغنوي \".\nثم رجعت إلى \" تعجيل المنفعة \" للحافظ ابن حجر فرأيته ترجم لعبد الله بن بشر الغنوي هذا ترجمة طويلة وذكر الاختلاف في نسبه وفي اسمه أيضا، وحكى أقوال المحدثين في ذلك ثم جنح إلى أنه غير الخثعمي الثقة الذي أخرج له الترمذي والنسائي، وأنه وثقه ابن حبان وحده، والله أعلم. وجملة القول أن الحديث لم يصح عندي لعدم الاطمئنان إلى توثيق ابن حبان للغنوي هذا، وهو غير الخثعمي كما مال إليه العسقلاني، والله أعلم.\n<span data-type=\"title\" id=toc-886>٨٧٩ </span>- \" ليس على النساء أذان ولا إقامة ولا جمعة ولا اغتسال جمعة ولا تقدمهن امرأة ولكن تقوم في وسطهن \".\nموضوع.\nرواه ابن عدي في \" الكامل \" (٦٥ / ١) وابن عساكر (١٦ / ١٥٩ / ٢) عن الحكم عن القاسم عن أسماء (يعني بنت يزيد)، مرفوعا.\nوقال ابن عدي بعد أن ساق أحاديث أخرى للحكم هذا وهو ابن عبد الله بن سعد الأيلي: \" أحاديثه كلها موضوعة، وما هو منها معروف المتن فهو باطل بهذا الإسناد، وما أمليت للحكم عن القاسم بن محمد والزهري وغيرهم كلها مما لا يتابعه الثقات عليه، وضعفه بين على حديثه \". وقال أحمد: \" أحاديثه كلها موضوعة \". وقال السعدي وأبو حاتم: \" كذاب \". وقال النسائي والدارقطني وجماعة: \" متروك الحديث \". كما في \" الميزان \" ثم ساق له أحاديث هذا منها.","vol":"2","page":269},{"text":"والحديث رواه البيهقي في \" السنن الكبرى \" (١ / ٤٠٨) من طريق ابن عدي، ثم قال عقبه: \" هكذا رواه الحكم بن عبد الله الأيلي، وهو ضعيف، ورويناه في الأذان والإقامة عن أنس بن مالك موقوفا ومرفوعا، ورفعه ضعيف، وهو قول الحسن وابن المسيب وابن سيرين والنخعي \".\n(تنبيه): أخطأ في هذا الحديث عالمان جليلان: أحدهما أبو الفرج ابن الجوزي فإنه قال في \" التحقيق \" (٧٩ / ١): \" وقد حكى أصحابنا أن رسول الله ﷺ قال: \" ليس على النساء أذان ولا إقامة \".\nوهذا لا نعرفه مرفوعا، إنما رواه سعيد بن منصور عن الحسن وإبراهيم والشعبي وسليمان بن يسار، وحكى عن عطاء أنه قال: يقمن \". قلت: فلم يعرفه ابن الجوزي مرفوعا، وقد روي كذلك كما سبق.\nوالآخر الشيخ سليمان بن عبد الله حفيد الإمام محمد بن عبد الوهاب رحمهم الله تعالى فقال الشيخ سليمان في حاشيته على \" المقنع \" (١ / ٩٦): \" رواه البخاري عن أسماء بنت يزيد \"! وهذا خطأ فاحش لا أدري منشأه، وهو الذي حملني على تحقيق القول في هذا الحديث ونشره على الناس، وخاصة إخواننا النجديين، خشية أن يغتروا بهذا القول ثقة منهم بالشيخ رحمه الله تعالى، والعصمة لله وحده.\nثم تبين أن البخاري محرف من \" النجاد \" فقد عزاه إليه بعض الحنابلة كما حدثني أحد أساتذة الجامعة الإسلامية في المدينة في (١٧ / ٩ / ١٣٨١) . و\" النجاد \" هذا أحد محدثي فقهاء الحنابلة وحفاظهم، واسمه أحمد بن سلمان بن الحسن أبو بكر الفقيه، ولد سنة ٢٥٣، وتوفي سنة ٣٤٨.\nثم إن الحديث أخرج الشطر الأول منه عبد الرزاق في \" المصنف \" (٥٠٢٢) والبيهقي من طريق عبد الله بن عمر عن نافع عن ابن عمر أنه قال: فذكره موقوفا.\nوهذا سند ضعيف مع وقفه، فإن عبد الله بن عمر هذا هو العمري المكبر وهو ضعيف. وأما قول الشوكاني في \" النيل \" (٢ / ٢٧): \" إسناد صحيح \" فليس بصحيح. ولعله توهم أن العمري هذا هو المصغر، فإن ثقة وليس به، فإن اسمه عبيد الله، على أنه أوهم أن الحديث مرفوع عن ابن عمر، وليس كذلك كما عرفت. وقد روي عن ابن عمر خلافه، فقال أبو داود في \" مسائله \" (٢٩): \" سمعت أحمد سئل عن المرأة تؤذن وتقيم؟ قال: سئل ابن عمر عن المرأة تؤذن وتقيم؟ قال: أنا أنهى عن ذكر الله ﷿؟! أنا أنهى عن ذكر الله ﷿؟! استفهام \".","vol":"2","page":270},{"text":"وهذا أولى من الذي قبله وإن كنت لم أقف على إسناده، وغالب الظن أنه لو لم يكن ثابتا عند أحمد لما احتج به. ثم صدق ظني، فقد وجدت الأثر المذكور أخرجه ابن أبي شيبة في \" مصنفه \" (١ / ٢٢٣) بسند جيد عن ابن عمر، ويؤيده، ما عند البيهقي عن ليث عن عطاء عن عائشة أنها كانت تؤذن وتقيم، وتؤم النساء وتقوم وسطهن. ورواه عبد الرزاق وابن أبي شيبة مختصرا. وليث هو ابن أبي سليم، وهو ضعيف. ثم روى البيهقي عن عمرو بن أبي سلمة قال: سألت ابن ثوبان: هل على النساء إقامة؟ فحدثني أن أباه حدثه قال: سألت مكحولا؟ فقال: إذا أذن فأقمن فذلك أفضل، وإن لم يزدن على الإقامة أجزأت عنهن، قال ابن ثوبان: وإن لم يقمن فإن الزهري حدث عن عروة عن عائشة قالت: \" كنا نصلي بغير إقامة \".\nقلت: وابن ثوبان هو عبد الرحمن بن ثابت بن ثوبان العنسي الدمشقي وليس هو محمد بن عبد الرحمن بن ثوبان كما ذكر المعلق على \" سنن البيهقي \"، وهو العامري المدني، فإن هذا العامري متقدم على العنسي هذا من التابعين، والعنسي من أتباع التابعين، وهو حسن الحديث، وبقية الرجال ثقات، فالسند حسن، وقد جمع البيهقي بين هذا وبين رواية ليث المقدمة بقوله: \" وهذا إن صح مع الأول، فلا يتنافيان، لجواز أنها فعلت ذلك مرة، وتركته أخرى لبيان الجواز، والله أعلم.\nويذكر عن جابر بن عبد الله أنه قيل له: أتقيم المرأة؟ قال: نعم \". والحق في هذه المسألة ما قاله أبو الطيب صديق خان في \" الروضة الندية \" (١ / ٧٩): \" ثم الظاهر أن النساء كالرجال لأنهن شقائقهن، والأمر لهم أمر لهن، ولم يرد ما ينتهض للحجة في عدم الوجوب عليهن، فإن الوارد في ذلك في أسانيده متروكون لا يحل الاحتجاج بهم، فإن ورد دليل يصلح لإخراجهن فذاك، وإلا فهن كالرجال \".\n<span data-type=\"title\" id=toc-887>٨٨٠ </span>- \" لم يتكلم في المهد إلا ثلاثة: عيسى ابن مريم، وشاهد يوسف، وصاحب جريج، وابن ماشطة بنت فرعون \".\nباطل بهذا اللفظ.\nرواه الحاكم في \" المستدرك \" (٢ / ٢٩٥): حدثنا أبو الطيب محمد بن محمد الشعيري: حدثنا السري بن خزيمة: حدثنا مسلم بن إبراهيم: حدثنا جرير بن حازم: حدثنا محمد بن سيرين عن أبي هريرة مرفوعا - وقال: \" هذا حديث صحيح على شرط الشيخين \"! ووافقه الذهبي وهو عجب، فإن السري بن خزيمة لم أجد له ترجمة، وكذلك محمد بن محمد الشعيري لم أجده إلا أن يكون، هو الذي أورده السمعاني في \" الأنساب \": محمد بن جعفر الشعيري، قال (٣٣٥ / ٢):","vol":"2","page":271},{"text":"\" حدث عن عثمان بن صالح الخياط، روى عنه علي بن هارون الحربي \". ولم يذكر فيه جرحا ولا تعديلا. وهذا الحديث بهذا الإسناد باطل عندي، وذلك لأمرين: الأول: أنه حصر المتكلمين في المهد في ثلاثة، ثم عند التفصيل ذكرهم أربعة! والثاني: أن الحديث رواه البخاري في \" صحيحه - أحاديث الأنبياء \" من الطريق التي عند الحاكم فقال: حدثنا مسلم بن إبراهيم بسنده عند الحاكم تماما إلا أنه خالفه في اللفظ فقال: \" لم يتكلم في المهد إلا ثلاثة: عيسى، وكان في بني إسرائيل رجل يقال له جريج (قلت فذكر قصته وفيها: ثم أتى الغلام فقال: من أبو ك يا غلام؟ فقال: الراعي، ثم قال:) وكانت امرأة ترضع ابنا لها من بني إسرائيل فمر بها رجل راكب ذو شارة، فقالت: \" اللهم اجعل ابني مثله، فترك ثديها فأقبل على الراكب، فقال: اللهم لا تجعلني مثله \". الحديث.\nوأخرجه مسلم أيضا (٨ / ٤ - ٥) من طريق يزيد بن هارون: أخبرنا جرير بن حازم به ورواه أحمد (٢ / ٣٠٧ - ٣٠٨) من طريقين آخرين عن جرير به.\nوالظاهر أن أصل حديث الترجمة موقوف، فقد أخرجه ابن جرير في \" تفسيره \" (١٢ / ١١٥): حدثنا ابن وكيع: قال: حدثنا العلاء بن عبد الجبار عن حماد بن سلمة عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال: \" تكلم أربعة في المهد وهم صغار ... \".\nقلت: فذكرهم كما في رواية الحاكم الباطلة! ورجال هذا الموقوف موثقون ولكن فيه علتان:\nالأولى: عطاء بن السائب، فإنه كان قد اختلط، وحماد بن سلمة روى عنه قبل الاختلاط وبعده، خلافا لمن يظن خلافه من المعاصرين! الثانية: ابن وكيع هذا وهو سفيان، قال الحافظ: \" كان صدوقا إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح فلم يقبل، فسقط حديثه \".\nقلت: لكنه لم يتفرد به، فقال ابن جرير: \" حدثنا الحسن بن محمد قال: أخبرنا عفان قال: حدثنا حماد قال: أخبرني عطاء بن السائب عن سعيد بن جبير عن ابن عباس عن النبي ﷺ قال: \" تكلم أربعة وهم صغار، فذكر فيهم شاهد يوسف \". قلت: وأخرجه الحاكم (٢ / ٤٩٦ - ٤٩٧) من طريق أخرى عن عفان به وقال: \" صحيح الإسناد \"! ووافقه الذهبي مع أنه قال في عطاء في \" الضعفاء \" (١٨٧ / ٢): \" مختلف فيه، من سمع منه قديما فهو صحيح \".","vol":"2","page":272},{"text":"وقد علمت مما سبق أن حماد بن سلمة سمع منه في اختلاطه أيضا، ولا يمكن تمييز ما سمعه في هذا الحال عن ما سمعه قبلها، فلذا يتوقف عن تصحيح روايته عنه. ثم إن السيوطي قد أورد حديث أبي هريرة من طريق الحاكم في \" الجامع الصغير \" بلفظ: \" لم يتكلم في المهد إلا عيسى ابن مريم ... \" فحذف منه كما ترى لفظة \" ثلاثة \" لمعارضتها للتفصيل المذكور في الحديث عقبها كما سبق بيانه، وهذا تصرف من السيوطي غير جيد عندي، بل الواجب إبقاء الرواية كما هي، مع التنبيه على ما فيها من التناقض، فلربما دل هذا التناقض على ضعف أحد رواة الحديث كما فعلنا نحن حيث بينا أن الحديث في \" البخاري \" من الطريق التي أخرجها الحاكم بغير هذا اللفظ.\nهذا، ولم أجد في حديث صحيح ما ينافي هذا الحصر الوارد في حديث الصحيحين إلا ما قصة غلام الأخدود ففيها أنه قال لأمه: \" يا أمه اصبري فإنك على الحق \" رواه أحمد (٦ / ١٧ - ١٨) من حديث صهيب مرفوعا بسند صحيح على شرط مسلم. وفيه عنده زيادة أن أمه كانت ترضعه، والقصة عند مسلم أيضا (٨ / ٢٣١) دون هذه الزيادة، وقد عزاها الحافظ في \" الفتح \" (٦ / ٣٧١) لمسلم، وهو وهم إن لم تكن ثابتة في بعض نسخ مسلم.\nوقد جمع بين هذا الحديث وحديث الصحيحين بأن حمل هذا على أنه لم يكن في المهد. والله أعلم. ومن تخاليط عطاء بن السائب أنه جعل قول هذا الغلام: \" اصبري ... \" من كلام ابن ماشطة بنت فرعون!\nوسيأتي في لفظ: \" لما أسري بي.... \". ثم إن ظاهر القرآن في قصة الشاهد أنه كان رجلا لا صبيا في المهد، إذ لوكان طفلا لكان مجرد قوله إنها كاذبة كافيا وبرهانا قاطعا، لأنه من المعجزات، ولما احتيج أن يقول: \" من أهلها \"، ولا أن يأتي بدليل حي على براءة يوسف ﵇ وهو قوله: (إن كان قميصه قد من قبل فصدقت وهو من الكاذبين، وإن كان قميصه قد من الدبر) الآية، وقد روى ابن جرير بإسناد رجاله ثقات عن ابن عباس أن الشاهد كان رجلا ذا لحية، وهذا هو الأرجح، والله أعلم.\n(فائدة) ما يذكر في بعض كتب التفسير وغيرها أنه تكلم في المهد أيضا، إبراهيم ويحيى ومحمد ﷺ أجمعين. فليس له أصل مسند إلى النبي ﷺ. فاعلم ذلك.\n<span data-type=\"title\" id=toc-888>٨٨١ </span>- \" الحمد لله الذي وفق رسول رسول الله لما يرضي رسول الله \".\nمنكر.\nأخرجه أبو داود الطيالسي في \" مسنده \" (١ / ٢٨٦ - منحة المعبود) وكذا أحمد (٥ / ٢٣٠، ٢٤٢) وأبو داود في \" السنن \" (٢ / ١١٦) والترمذي (٢ / ٢٧٥) وابن سعد في \" الطبقات \" (٢ / ٣٤٧ و٥٨٤ - طبع بيرو ت) والعقيلي في \" الضعفاء \" (٧٦ - ٧٧) والخطيب في \" الفقيه والمتفقه \" (٩٣ / ١ و١١٢ - ١١٣ مخطوطة الظاهرية، ١٥٤ - ١٥٥ و١٨٨ - ١٨٩ - مطبوعة الرياض) والبيهقي في \" سننه \" (١٠ / ١١٤) وابن عبد البر","vol":"2","page":273},{"text":"في \" جامع بيان العلم \" (٢ / ٥٥ - ٥٦) وابن حزم في \" الإحكام \" (٦ / ٢٦، ٣٥، ٧ / ١١١ - ١١٢) من طرق عن شعبة عن أبي العون عن الحارث بن عمرو - أخي المغيرة بن شعبة - عن أصحاب معاذ بن جبل عن\nمعاذ بن جبل: أن النبي ﷺ حين بعثه إلى اليمن قال له: كيف تقضي إذا عرض لك قضاء؟ قال: أقضي بما في كتاب الله. قال: فإن لم يكن في كتاب الله؟ قال: بسنة رسول الله، قال: فإن لم يكن في سنة رسول الله؟ قال: أجتهد رأيي لا آلو، قال: فضرب رسول الله ﷺ صدره، وقال: فذكره. وقال العقيلي: \" قال البخاري: لا يصح، ولا يعرف إلا مرسلا \".\nقلت: ونصه في \" التاريخ \" (٢ / ١ / ٢٧٥): \" لا يصح، ولا يعرف إلا بهذا، مرسل \". قلت: يعني أن الصواب أنه عن أصحاب معاذ بن جبل ليس فيه \" عن معاذ \".\nوقال الذهبي: \" قلت: تفرد به أبو عون محمد بن بن عبيد الله الثقفي عن الحارث بن عمرو الثقفي أخوالمغيرة بن شعبة، وما روى عن الحارث غير أبي عون فهو مجهول، وقال الترمذي: ليس إسناده عندي بمتصل \". قلت: ولذلك جزم الحافظ في \" التقريب \" بأن الحارث هذا مجهول. ثم رواه أحمد (٥ / ٢٣٦) وأبو داود وابن عساكر (١٦ / ٣١٠ / ٢) من طريقين آخرين عن شعبة، إلا أنهما قالا: \" عن رجال من أصحاب معاذ أن رسول الله لما أراد أن يبعث معاذا إلى اليمن \". الحديث. لم يذكر: \" عن معاذ \".\nقلت: هذا مرسل وبه أعله البخاري كما سبق، وكذا الترمذي حيث قال عقبه: \" هذا حديث لا نعرفه إلا من هذا الوجه، وليس إسناده عندي بمتصل \". وأقره الحافظ العراقي في \" تخريج أحاديث منهاج الأصول \" للبيضاوي (ق ٧٦ / ١) . قلت: فقد أعل هذا الحديث بعلل ثلاث:\nالأولى: الإرسال هذا.\nالثانية: جهالة أصحاب معاذ. الثالثة: جهالة الحارث بن عمرو.\nقال ابن حزم: \" هذا حديث ساقط، لم يرو هـ أحد من غير هذا الطريق، وأول سقوطه أنه عن قوم مجهولين، لم يسموا، فلا حجة فيمن لا يعرف من هو؟ وفيه الحارث بن عمرو، وهو مجهول لا يعرف من هو؟ ولم يأت هذا الحديث قط من غير طريقه \". وقال في موضع آخر بعد أن نقل قول البخاري فيه: \" لا يصح \".","vol":"2","page":274},{"text":"\" وهذا حديث باطل لا أصل له \". وقال الحافظ في \" التلخيص \" (ص ٤٠١) عقب قول البخاري المذكور: \" وقال الدارقطني في \" العلل \": رواه شعبة عن أبي عون هكذا. وأرسله ابن مهدي وجماعات عنه. والمرسل أصح. قال أبو داود (يعني الطيالسي): وأكثر ما كان يحدثنا شعبة عن أصحاب معاذ أن رسول الله. وقال مرة: عن معاذ. وقال ابن حزم: \" لا يصح لأن الحارث مجهول، وشيوخه لا يعرفون، قال: وادعى بعضهم فيه التواتر، وهذا كذب، بل هو ضد التواتر، لأنه ما رواه أحد غير أبي عون عن الحارث، فكيف يكون متواترا؟! \". وقال عبد الحق: \" لا يسند، ولا يوجد من وجه صحيح \".\nوقال ابن الجوزي في \" العلل المتناهية \": \" لا يصح وإن كان الفقهاء كلهم يذكرونه في كتبهم ويعتمدون عليه، وإن كان معناه صحيحا \". وقال ابن طاهر في تصنيف له مفرد، في الكلام على هذا الحديث: \" اعلم أنني فحصت عن هذا الحديث في المسانيد الكبار والصغار، وسألت عنه من لقيته من أهل العلم بالنقل، فلم أجد غير طريقين: أحدهما: طريق شعبة. والأخرى: عن محمد بن جابر عن أشعث بن أبي الشعثاء عن رجل من ثقيف عن معاذ وكلاهما لا يصح. قال: وأقبح ما رأيت فيه قول إمام الحرمين في كتاب \" أصول الفقه \": \" والعمدة في هذا الباب على حديث معاذ \" قال: \" وهذه زلة منه، ولوكان عالما بالنقل لما ارتكب هذه الجهالة \"، (قال الحافظ رحمه الله تعالى): \" قلت: أساء الأدب على إمام الحرمين، وكان يمكنه أن يعبر بألين من هذه العبارة مع كلام إمام الحرمين أشد مما نقله عنه! فإنه قال: \" والحديث مدون في \" الصحاح \" متفق على صحته (!) لا يتطرق إليه التأويل \".\nكذا قال ﵀، وقد أخرجه الخطيب في كتاب \" الفقيه والمتفقه \" من رواية عبد الرحمن بن غنم عن معاذ بن جبل، فلو كان الإسناد إلى عبد الرحمن ثابتا لكان كافيا في صحة الحديث \". قلت: لم يخرجه الخطيب، بل علقه (ص ١٨٩) بقوله: \" وقد قيل إن عبادة بن نسي رواه عن عبد الرحمن بن غنم عن معاذ. وهذا إسناد متصل ورجاله معروفون بالثقة \".\nقلت: وهيهات، فإن في السند إليه كذابا وضاعا، فقد أورده ابن القيم في \" تهذيب السنن \" تعليقا على هذا الحديث فقال (٥ / ٢١٣): \" وقد أخرجه ابن ماجه في \" سننه \" من حديث يحيى بن سعيد الأموي عن محمد بن سعيد بن حسان عن عبادة بن نسي عن عبد الرحمن بن غنم: حدثنا معاذ بن جبل قال: \" لما بعثني رسول الله ﷺ إلى اليمن قال: لا تقضين ولا تفصلن إلا بما تعلم، وإن","vol":"2","page":275},{"text":"أشكل عليك أمر فقف حتى تبينه، أو تكتب إلي فيه \". وهذا أجود إسنادا من الأول، ولا ذكر للرأي فيه \". قلت: كيف يكون أجود إسنادا من الأول وفيه محمد بن سعيد بن حسان وهو الدمشقي المصلوب؟! قال في \" التقريب \": \" قال أحمد بن صالح: وضع أربعة آلاف حديث، وقال أحمد: قتله المنصور على الزندقة وصلبه \". وقد سبق نحوه (ص ٢٤٤) عن غيره من الأئمة.\nقلت: ولعله اشتبه على ابن القيم ﵀ بمحمد بن سعيد بن حسان الحمصي، وليس به، فإنه متأخر عن المصلوب، ولم يذكروا له رواية عن ابن نسي، ولا في الرواة عنه يحيى بن سعيد الأموي، وإنما ذكروا ذلك في الأول، على أنه مجهول كما قال الحافظ، وأيضا فإن هذا ليس من رجال ابن ماجه، وإنما ذكروه تمييزا بينه وبين الأول. والحديث في \" المقدمة \" من سنن \" ابن ماجه \" (١ / ٢٨)، وقال البوصيري في \" الزوائد \" (ق ٥ / ٢): \" هذا إسناد ضعيف، محمد بن سعيد هو المصلوب اتهم بوضع الحديث \".\nعلى أن قول ابن القيم: \" ولا ذكر للرأي فيه \". إنما هو بالنظر إلى لفظ رواية ابن ماجه، وإلا فقد أخرجه ابن عساكر في \" تاريخه \" (١٦ / ٣١٠ / ١) من طريق المصلوب هذا بلفظ: \" قال معاذ: يا رسول الله: أرأيت ما سئلت عنه مما لم أجده في كتاب الله ولم أسمعه منك؟ قال: اجتهد رأيك \".\nثم رواه ابن عساكر (١٦ / ٣١٠ / ٢) من طريق سليمان الشاذكوني: أخبرنا الهيثم بن عبد العفار عن سبرة بن معبد عن عبادة بن نسي به بلفظ: \" اجتهد رأيك، فإن الله إذا علم منك الحق وفقك للحق \". والهيثم هذا قال ابن مهدي: \" يضع الحديث \". والشاذكوني كذاب.\nقلت: وأجاب ابن القيم عن العلة الثانية، وهي جهالة أصحاب معاذ بقوله في \" إعلام الموقعين \" (١ / ٢٤٣): \" وأصحاب معاذ وإن كانوا غير مسمين فلا يضره ذلك، لأنه يدل على شهرة الحديث، وشهرة أصحاب معاذ بالعلم والدين والفضل والصدق بالمحل الذي لا يخفى.... \" أقول: فهذا جواب صحيح لو أن علة الحديث محصورة بهذه العلة، أما وهناك علتان أخريان قائمتان، فالحديث ضعيف على كل حال، ومن العجيب أن ابن القيم ﵀ لم يتعرض للجواب عنهما مطلقا. فكأنه ذهل عنهما لانشغاله بالجواب عن هذه العلة والله أعلم.\nثم تبين لي أن ابن القيم اتبع في ذلك كله الخطيب البغدادي في \" الفقيه والمتفقه \" (١١٣ /","vol":"2","page":276},{"text":"١ - ٢ من المخطوطة، ١٨٩ - من المطبوعة)، وهذا أعجب، أن يخفى على مثل الخطيب في حفظه ومعرفته بالرجال علة هذا الحديث القادحة!\n(تنبيه) أورد ابن الأثير هذا الحديث في \" جامع الأصول \" (١٠ / ٥٥١) عن الحارث بن عمرو باللفظ الذي ذكرته، ثم قال: \" وفي رواية: \" أن معاذا سأل رسول الله ﷺ فقال: يا رسول الله بما أقضي؟ قال: بكتاب الله، قال: فإن لم أجد؟ قال: بسنة رسول الله، قال فإن لم أجد، قال استدق الدنيا، وتعظم في عينيك ما عند الله واجتهد رأيك فيسددك الله للحق. ثم قال عقبه: \" وأخرجه أبو داود \".\nقلت: وليست عنده هذه الرواية، ولا رأيت أحدا عزاها إليه غيره، ولا وجدت لها أصلا في شيء من المصادر التي وقفت عليها، فهي منكرة شديدة النكارة، لمخالفتها لجميع الروايات المرسلة منها والموصولة، وجميعها معلة بالجهالة. ومر على هذا العزولأبي داود المحقق الفاضل لـ \" جامع الأصول \" (١٠ / ١٧٧ - ١٧٨ - طبعة دمشق) دون أي تعليق أو تحقيق!\nتنبيه آخر: ذهب الشيخ زاهد الكوثري المعروف في مقال له إلى تقوية هذا الحديث، وليس ذلك بغريب منه ما دام أنه قد سبق إليه، ولكن الغريب حقا أنه سلك في سبيل ذلك طريقا معوجة، لا يعرفها أهل الجرح والتعديل، فرأيت أن أنقل خلاصة كلامه فيه، ثم أرد عليه وأبين خطأه وزغله.\nقال في \" مقالاته \" (ص ٦٠ - ٦١): \" وهذا الحديث رواه عن أصحاب معاذ الحارث بن عمرو الثقفي، وليس هو مجهول العين بالنظر إلى أن شعبة بن الحجاج يقول عنه: إنه ابن أخي المغيرة بن شعبة، ولا مجهول الوصف من حيث أنه من كبار التابعين، في طبقة شيوخ أبي عون الثقفي المتوفى سنة ١١٦، ولم ينقل أهل الشأن جرحا مفسرا في حقه، ولا حاجة في الحكم بصحة خبر التابعي الكبير إلى أن ينقل توثيقه عن أهل طبقته، بل يكفي في عدالة وقبول روايته ألا يثبت فيه جرح مفسر من أهل الشأن، لما ثبت من بالغ الفحص على المجروحين من رجال تلك الطبقة. أما من بعدهم فلا تقبل روايتهم ما لم تثبت عدالتهم وهكذا.\nوالحارث هذا ذكره ابن حبان في \" الثقات \" وإن جهله العقيلي وابن الجارود وأبو العرب، وقد روى هذا الحديث عن أبي عون عن الحارث - أبو إسحاق الشيباني وشعبة بن الحجاج المعروف بالتشدد في الرواية والمعترف له بزوال الجهالة وصفا عن رجال يكونون في سند روايته \".\nقلت: وفي هذا الكلام من الأخطاء المخالفة لما عليه علماء الحديث، ومن المغالطات والدعاوى الباطلة، ما لا يعرفه إلا من كان متمكنا في هذا العلم الشريف، وبيانا لذلك أقول:\n١ - قوله: \" ليس هو مجهول العين بالنظر إلى أن شعبة يقول عنه ابن أخي المغيرة \".\nفأقول: بل هو مجهول وتوضيحه من ثلاثة وجوه:\nالأول: أن أحدا من علماء الحديث - فيما علمت - لم يقل أن الراوي المجهول إذا عرف","vol":"2","page":277},{"text":"اسم جده بله اسم أخي جده خرج بذلك عن جهالة العين إلى جهالة الحال أو الوصف. فهي مجرد دعوى من هذا الجامد في الفقه، والمجتهد في الحديث دون مراعاة منه لقواعد الأئمة، وأقوالهم الصريحة في خلاف ما يذهب إليه! فإنهم أطلقوا القول في ذلك، قال الخطيب: \" المجهول عند أهل الحديث من لم يعرفه العلماء ولا يعرف حديثه إلا من جهة واحد ... \".\nالثاني: أنه خلاف ما جرى عليه أئمة الجرح والتعديل في تراجم المجهولين عينا، فقد عرفت مما سبق ذكره في ترجمة الحارث هذا أنه مجهول عند الحافظين الذهبي والعسقلاني وكفى بهما حجة، لاسيما وهما مسبوقون إلى ذلك من ابن حزم وغيره ممن ذكرهم الكوثري نفسه كما رأيت! ومن الأمثلة الأخرى على ذلك ذهيل بن عوف بن شماخ التميمي أشار الذهبي إلى جهالته بقوله في \" الميزان \": \" ما روى عنه سوى سليط بن عبد الله الطهو ي \" وصرح بذلك الحافظ فقال في \" التقريب \": \" مجهول من الثالثة \".\nومن ذلك أيضا زريق بن سعيد بن عبد الرحمن المدني، أشار الذهبي أيضا إلى جهالته وقال الحافظ: \" مجهول \". والأمثلة على ذلك تكثر، وفيما ذكرنا كفاية، فأنت ترى أن هؤلاء قد عرف اسم جد كل منهم، ومع ذلك حكموا عليهم بالجهالة.\nالثالث: قوله: \" شعبة يقول عنه: إنه ابن أخي المغيرة بن شعبة \". فأقول: ليس هذا من قول شعبة، وإنما هو من قول أبي العون كما مر في إسناد الحديث، وشعبة إنما هو راوعنه، وهو في هذه الحالة لا ينسب إليه قول ما جاء في روايته، حتى ولوصحت عنده لأنه قد يقول بخلاف ذلك، ولذلك جاء في علم المصطلح، \" وعمل العالم وفتياه على وفق حديث رواه ليس حكما بصحته، ولا مخالفته قدح في صحته ولا في رواته \". كذا في \" تقريب النووي \" (ص ٢٠٩ بشرح التدريب) . وكأن الكوثري تعمد هذا التحريف ونسبة هذا القول لشعبة - وليس له - ليقوي به دعوى كون الحارث بن عمرو هذا ابن أخي المغيرة، لأن أبا العون - واسمه محمد بن عبيد الله ابن الثقفي الأعور وإن كان ثقة، فإنه لا يزيد على كونه راويا من رواة الحديث، وأما شعبة فإمام نقاد. على أننا لوسلمنا بأنه من قوله، فذلك مما لا يفيد الكوثري شيئا من رفع الجهالة كما سبق بيانه.\n٢ - قوله: \" ولا مجهول الوصف من حيث أنه من كبار التابعين في طبقة شيوخ أبي عون ... \".\nفأقول: الجواب من وجهين:\nالأول: بطلان هذه الدعوى من أصلها، لأن شيوخ أبي عون ليسوا جميعا من كبار التابعين حتى يلحق بهم الحارث هذا، فإن من شيوخه أبا الزبير المكي وقد مات سنة (١٢٦)، ولذلك جعله الحافظ من الطبقة الرابعة، وهم الذين جل روايتهم عن كبار التابعين، ومن شيوخه والده عبيد الله بن سعيد، ولا تعرف له وفاة، لكن ذكره ابن حبان في \" أتباع التابعين \"، وقال: يروي المقاطيع.","vol":"2","page":278},{"text":"قال الحافظ: فعلى هذا فحديثه عن المغيرة مرسل. يعني منقطع، ولذلك جعله في \" التقريب \" من الطبقة السادسة، وهم من صغار التابعين الذين لم يثبت لهم لقاء أحد من الصحابة كابن جريج. إذا عرفت هذا فادعاء أن الحارث بن عمرو من كبار التابعين افتئات على العلم، وتخرص لا يصدر من مخلص، والصواب أن يذكر ذلك على طريق الاحتمال، فيقال: يحتمل أنه من كبار التابعين، كما يحتمل أنه من صغارهم.\nفإن قيل: فأيهما الأرجح لديك؟ قلت: إذا كان لابد من اتباع أهل الاختصاص في هذا العلم، وترك الاجتهاد فيما لا سبيل لأحد اليوم إليه، فهو أنه من صغار التابعين، فقد أورده الإمام البخاري في \" التاريخ الصغير \" في فصل \" من مات ما بين المائة إلى العشرة \" (ص ١٢٦ - هند) وأشار إلي حديثه هذا وقال: \" ولا يعرف الحارث إلا بهذا، ولا يصح \".\nولذلك جعله الحافظ في \" التقريب \" من الطبقة السادسة التي لم يثبت لأصحابها لقاء أحد من الصحابة فقال: \" مجهول، من السادسة \". فإن قيل: ينافي هذا ما ذكره الكوثري (ص ٦٢) أن لفظ شعبة في رواية علي بن الجعد قال: سمعت الحارث بن عمرو ابن أخي المغيرة بن شعبة يحدث عن أصحاب رسول الله ﷺ عن معاذ بن جبل.\nكما أخرجه ابن أبي خيثمة، في \" تاريخه \" ومثله في \" جامع بيان العلم \" لابن عبد البر. فهذا صريح في أنه لقي جمعا من أصحاب النبي ﷺ فهو تابعي.\nفأقول: نعم والله إن هذه الرواية لتنافي ذلك أشد المنافاة، ولكن يقال للكوثري وأمثاله: أثبت العرش ثم انقش، فإنها رواية شاذة، تفرد بها علي بن الجعد مخالفا في ذلك لسائر الثقات الذين لم يذكروا رسول الله ﷺ مضافا إلى (الأصحاب)، وإنما قالوا: أصحاب معاذ كما تقدم في الإسناد عند جميع من عزونا الحديث إليهم، إلا في رواية لابن عبد البر، وهي من روايته عن أحمد بن زهير قال: حدثنا علي بن الجعد.... وأحمد بن زهير هو ابن أبي خيثمة. وإليك أسماء الثقات المخالفين لابن الجعد في روايته تلك:\nالأول: أبو داود الطيالسي نفسه في \" مسنده \" وعنه البيهقي.\nالثاني: محمد بن جعفر عند أحمد والترمذي.\nالثالث: عفان بن مسلمة عند أحمد أيضا.\nالرابع: يحيى بن سعيد القطان، عند أبي داود وابن عبد البر في الرواية الأخرى.\nالخامس: وكيع بن الجراح عند الترمذي.\nالسادس: عبد الرحمن بن مهدي عند الترمذي.\nالسابع: يزيد بن هارون عند ابن سعد. الثامن: أبو الوليد الطيالسي عند ابن سعد.","vol":"2","page":279},{"text":"فهؤلاء ثمانية من الثقات وكلهم أئمة أثبات، لاسيما وفيهم يحيى القطان الحافظ المتقن لوأن بعضهم خالفوا ابن الجعد لكان كافيا في الجزم بوهمه في نسبته (الأصحاب) إلى الرسول ﷺ لا إلى معاذ، فكيف بهم مجتمعين؟! ومثل هذا لا يخفى على الكوثري، ولكنه يتجاهل ذلك عمدا لغاية في نفسه، وإلا فإن لم تكن رواية ابن الجعد هذه شاذة فليس في الدنيا ما يمكن الحكم عليه بالشذوذ، ولذلك لم يعرج على هذه الرواية كل من ترجم للحارث هذا.\nفثبت مما تقدم أن الحارث بن عمرو هو من صغار التابعين، وليس من كبارهم، وقد صرح بسماعه من جابر بن سمرة في رواية الطيالسي في \" مسنده \" (٢١٦) عن شعبة عنه.\nوالآخر: هب أنه من كبار التابعين، فذلك لا ينفي عنه جهالة العين فضلا عن جهالة الوصف عند أحد من أئمة الجرح والتعديل، بل إن سيرتهم في ترجمتهم للرواة يؤيد ما ذكرنا، فهذا مثلا حريث بن ظهير من الطبقة الثانية عند الحافظ، وهي طبقة كبار التابعين، فإنه مع ذلك أطلق عليه الحافظ بأنه مجهول. وسبقه إلى ذلك الإمام الذهبي فقال: \" لا يعرف \". ومثله حصين بن نمير الكندي الحمصي.\nقال الحافظ: \" يروي عن بلال، مجهول من الثانية \". ونحوه خالد بن وهبان ابن خالة أبي ذر.\nقال الحافظ: \" مجهول، من الثالثة \".\n٣ - قوله: \" ولم ينقل أهل الشأن جرحا مفسرا في حقه \".\nقلت: لا ضرورة إلى هذا الجرح، لأنه ليس بمثله فقط يثبت الجرح، بل يكفي أن يكون جرحا غير مفسر إذا كان صادرا من إمام ذي معرفة بنقد الرواة، ولم يكن هناك توثيق معتمر معارض له، كما هو مقرر في علم المصطلح، فمثل هذا الجرح مقبول، لا يجوز رفضه، ومن هذا القبيل وصفه بالجهالة، لأن الجهالة علة في الحديث تستلزم ضعفه، وقد عرفت أنه مجهول عند جمع من الأئمة النقاد ومنهم الإمام البخاري، فأغنى ذلك عن الجرح المفسر، وثبت ضعف الحديث.\n٤ - قوله: \" ولا حاجة في الحكم بصحة خبر التابعي الكبير إلى أن ينقل توثيق عن أهل طبقته \". فأقول: فيه أمور:\nأولا: أن الحارث هذا لم يثبت أنه تابعي كبير كما تقدم فانهار قوله من أصله.\nوثانيا: أنه لا قائل بأن الراوي سواء كان تابعيا أو ممن دونه بحاجة إلى أن ينقل توثيقه عن أهل طبقته، بل يكفي في ذلك أن يوثقه إمام من أئمة الجرح والتعديل سواء كان من طبقته أو ممن دونها، فلما كان الحارث هذا لم يوثقه أحد ممن يوثق بتوثيقه بل جهلوه فقد سقط حديثه.\n٥ - قوله: \" بل يكفي في عدالته.... (إلى قوله) من رجال تلك الطبقة \". قلت: هذه مجرد دعوى، فهي لذلك ساقطة الاعتبار، فكيف وهي مخالفة للشرط الأول من شروط الحديث الصحيح: \" ما رواه عدل ضابط ... \" فلو سلمنا أن عدالته تثبت بذلك،","vol":"2","page":280},{"text":"فكيف يثبت ضبطه وليس له من الحديث إلا القليل بحيث لا يمكن سبره وعرضه على أحاديث الثقات ليحكم له بالضبط أو بخلافه، أو بأنه وسط بين ذلك. كما هو طريق من طرق الأئمة النقاد في نقد الرواة الذين لم يرو فيهم جرح أو تعديل ممن قبلهم من الأئمة.\nويكفي في إبطال هذا القول مع عدم وروده في \" علم المصطلح \" أنه مباين لما جاء فيه: أن أقل ما يرفع الجهالة رواية اثنين مشهور ين كما تقدم عن الخطيب. ولما تعقبه بعضهم بأن البخاري روى عن مرداس الأسلمي، ومسلما عن ربيعة بن كعب الأسلمي ولم يرو عنهما غير واحد.\nرده النووي في \" التقريب \" بقوله (ص ٢١١): \" والصواب نقل الخطيب، ولا يصح الرد عليه بمرداس وربيعة فإنهما صحابيان مشهور ان، والصحابة كلهم عدول \".\nوأيده السيوطي في \" التدريب \" فقال عقبه: \" فلا يحتاج إلى رفع الجهالة عنهم بتعداد الرواة، قال العراقي: هذا الذي قاله النووي متجه إذا ثبتت الصحبة، ولكن بقي الكلام في أنه هل تثبت الصحبة برواية واحد عنه أولا تثبت إلا برواية اثنين عنه، وهو محل نظر واختلاف بين أهل العلم، والحق أنه إن كان معروفا بذكره في الغزوات أو في من وفد من الصحابة أو نحوذلك فإنه تثبت صحبته \".\nقلت: فتأمل كلام العراقي هذا يتبين لك بطلان قول الكوثري، لأنه تساهل في إثبات عدالة التابعي الكبير فلم يشترط فيه ما اشترطه العراقي في إثبات الصحبة المستلزمة لثبوت العدالة! فإنه اشترط مع رواية الواحد عنه أن يكون معروفا بذكره في الغزوات أو الوفود. وهذا ما لم يشترط الكوثري مثله في التابعي!\nفاعتبروا يا أولي الأبصار. ولعله قد وضح لك أنه لا فرق بين التابعي الكبير ومن دونه في أنه لا تقبل روايتهم ما لم تثبت عدالتهم. وتثبت العدالة بتنصيص عدلين عليها أو بالاستفاضة. كما هو معلوم.\n٦ - قال: \" أما من بعدهم فلا تقبل روايتهم ما لم تثبت عدالتهم وهكذا \". قلت: بل والتابعي الكبير كذلك كما حققناه في الفقرة السابقة.\n٧ - قال: \" والحارث هذا ذكره ابن حبان في \" الثقات \"، وإن جهله العقيلي وابن الجارود وأبو العرب \". قلت: فيه أمران:\nالأول: أنه تغافل عن أئمة آخرين جهلوه، منهم الإمام البخاري والذهبي والعسقلاني وغرضه من ذلك واضح وهو الحط من شأن هذا التجهيل!\nوالآخر: اعتداده بتوثيق ابن حبان هنا خلاف مذهبه الذي يصرح في بعض تعليقاته (١) بأن ابن حبان يذكر في \" الثقات من لم يطلع على جرح فيه، فلا يخرجه ذلك عن حد الجهالة عند الآخرين، وقد رد شذوذ ابن حبان هذا في (لسان الميزان) \".\n_________\n(١) انظر \" مقالات الكوثري \" (ص ٣٠٩)، و\" شروط الأئمة الخمسة \" (ص ٤٥) .","vol":"2","page":281},{"text":"وهذا من تلاعبه في هذا العلم الشريف، فتراه يعتد بتوثيق ابن حبان حيث كان له هوى في ذلك كهذا الحديث، وحديث آخر في التوسل كنت خرجته فيما تقدم برقم (٢٣)، ولا يعتد به حين يكون هو اه على نقيضه كحديث الأوعال وغيره، وقد شرحت حاله هذا هناك بما فيه كفاية. ولكن لابد لي هنا من أن أنقل كلامه في راوي حديث الأوعال وهو عبد الله بن عميرة راويه عن العباس بن عبد المطلب، فهو تابعي كبير، لتتأكد من وجود التشابه التام بينه وبين الحارث بن عمرو الراوي للحديث عن معاذ، ومع ذلك يوثق هذا بذاك الأسلوب الملتوي، ويجهل ذاك وهو فيه على الصراط السوي! قال في \" مقالاته \" (ص ٣٠٩): \" وقال مسلم في \" الوحدان \" (ص ١٤): \" انفرد سماك بن حرب بالرواية عن عبد الله بن عميرة \". فيكون ابن عميرة مجهول العين عنده، (يعني مسلما) لأن جهالة العين لا تزول إلا برواية ثقتين، (تأمل) وقال إبراهيم الحربي - أجل أصحاب أحمد - عن ابن عميرة لا أعرفه. وقال الذهبي في \" الميزان \" عن عبد الله بن عميرة: فيه جهالة \".\nقلت: ثم وصفه الكوثري بأنه شيخ خيالي! وبأنه مجهول عينا وصفة! ونحوه قوله في \" النكت الطريفة \" (ص ١٠١) وقد ذكر حديثا في سنده عبد الرحمن بن مسعود: \" وهو مجهول. قال الذهبي: \" لا يعرف \" وإن ذكره ابن حبان في الثقات على قاعدته في التوثيق \"! وقال في (قابوس) . \" وإنما وثقه ابن حبان على طريقته في توثيق المجاهيل إذا لم يبلغه عنهم عنهم جرح، وهذا غاية التساهل \"!! (ص ٤٨ منه) .\nفقابل كلامه هذا بالقاعدة التي وضعها من عند نفسه في قبول حديث التابعي الكبير حتى ولونص الأئمة على جهالته تزداد تأكدا من تلاعبه المشار إليه. نسأل الله السلامة. ولوكانت القاعدة الموضوعة صحيحة لكان قبول حديث ابن عميرة هذا أولى من حديث الحارث، لأنه روى عن العباس فهو تابعي كبير قطعا، ولذلك جعله ابن حجر من الطبقة الثانية، بينما الحارث إنما يروي عن بعض التابعين كما سبق، ولكن هكذا يفعل الهوى بصاحبه. نسأل الله العافية.\n٨ - قال أخيرا: \" وقد روى هذا الحديث عن أبي عون عن الحارث - أبو إسحاق الشيباني، وشعبة بن الحجاج المعروف بالتشدد في الرواية، والمعترف له بزوال الجهالة وصفا عن رجال يكونون في سند روايته \"! قلت: فيه مؤاخذتان: الأولى: أن كون شعبة معروفا بالتشدد في الرواية لا يستلزم أن يكون كل شيخ من شيوخه ثقة، بله\nمن فوقهم، فقد وجد في شيوخه جمع من الضعفاء، وبعضهم ممن جزم الكوثري نفسه بضعفه! ولا بأس من أن أسمي هنا من تيسر لي منهم ذكره:\n١ - إبراهيم بن مسلم الهجري.","vol":"2","page":282},{"text":"٢ - أشعث بن سوار.\n٣ - ثابت بن هرمز.\n٤ - ثوير بن أبي فاختة.\n٥ - جابر الجعفي.\n٦ - داود بن فراهيج.\n٧ - داود بن يزيد الأودي.\n٨ - عاصم بن عبيد الله (قال الكوثري في \" النكت \" (ص ٧٤): ضعيف لا يحتج به) .\n٩ - عطاء بن أبي مسلم الخراساني.\n١٠ - علي بن زيد بن جدعان.\n١١ - ليث بن أبي سليم.\n١٢ - مجالد بن سعيد: قال الكوثري في \" النكت \" (ص ٦٣): \" ضعيف بالاتفاق \" وضعف به حديث: \" زكاة الجنين زكاة أمه \"! ثم ضعف به فيه (ص ٩٥) حديث \" لعن الله المحلل والمحلل له \"! فلم يتجه من تضعيفه إياه أنه من شيوخ شعبة! (١) .\n١٣ - مسلم الأعور.\n١٤ - موسى بن عبيدة.\n١٥ - يزيد بن أبي زياد.\n١٦ - يزيد بن عبد الرحمن الدالاني.\n١٧ - يعقوب بن عطاء.\n١٨ - يونس بن خباب.\nمن أجل ذلك قالوا في لم المصطلح: وإذا روى العدل عمن سماه لم يكن تعديلا عند الأكثرين، وهو الصحيح كما قال النووي في \" التدريب \" (ص ٢٠٨) وراجع له شرحه \" التقريب \" وإذا كان هذا في شيوخه فبالأولى أن لا يكون شيوخ شيوخه عدولا إلا إذا سموا، فكيف إذا لم يسموا؟!\nالأخرى: قوله: \" والمعترف له بزوال الجهالة.... \". أقول: إن كان يعني أن ذلك معترف به عند المحدثين، فقد كذب عليهم، فقد عرفت مما سردناه آنفا طائفة من الضعفاء من شيوخ شعبة مباشرة، فبالأولى أن يكون في شيوخ شيوخه من هو ضعيف أو مجهول، وكم من حديث رواه شعبة، ومع ذلك ضعفه العلماء بمن فوقه من مجهول أو ضعيف، من ذلك حديثه عن أبي التياح: حدثني شيخ عن أبي موسى مرفوعا بلفظ: \" إذا أراد أحدكم أن يبول فليرتد لبوله موضعا \".\nفضعفوه بجهالة شيخ أبي التياح كما سيأتي برقم (٢٣٢٠)، ومن ذلك حديث \" من أفطر يوما من رمضان من غير رخصة ... \" الحديث. رواه شعبة بإسناده عن أبي المطوس عن أبي هريرة مرفوعا: فضعفه البخاري وغيره بجهالة أبي\n_________\n(١) ولا يفوتني التنبيه على أن الحديثين المذكورين صحيحان رغم أنف الكوثري، وتعصبه المذهبي، وهما مخرجان في \" إرواء الغليل \" (٢٦٠٦ و١٩٥٥) . اهـ.","vol":"2","page":283},{"text":"المطوس فراجع \" الترغيب والترهيب \" (٢ / ٧٤)، و\" المشكاة \" (٢٠١٣)، و\" نقد الكتاني \" (٣٥) . وإن كان يعني بذلك نفسه، أي أنه هو المعترف بذلك، فهو كاذب أيضا - مع ما فيه من التدليس والإيهام -، لأن طريقته في إعلال الأحاديث بالجهالة تناقض ذلك، وإليك بعض الأمثلة:\n١ - عبد الرحمن بن مسعود، صرح في \" النكت الطريفة \" (ص ١٠١) بأنه \" مجهول \" مع أنه من رواية شعبة عنه بالواسطة! وقد قمت بالرد عليه عند ذكر حديثه الآتي برقم (٢٥٥٦) وبيان تناقضه، وإن كان الرجل فعلا مجهولا.\n٢ - عمرو بن راشد الذي في حديث وابصة في الأمر بإعادة الصلاة لمن صلى وراء الصف وحده. قال الكوثري في \" النكت \" (ص ٢٨): \" ليس معروفا بالعدالة فلا يحتج بحديثه \". مع أنه يرويه شعبة بإسناده عنه، وهو\nمخرج في \" صحيح أبي داود \" (٦٨٣)، و\" إرواء الغليل \" (٥٣٤) . وراجع تعليق أحمد شاكر على الترمذي (١ / ٤٤٨ - ٤٤٩) \".\n٣ - وكيع بن حدس الراوي عن أبي رزين العقيلي حديث كان في عماء ما فوقه هو اء، وما تحته هو اء ... \" قال الكوثري في تعليقه على \" الأسماء \" (ص ٤٠٧): \" مجهول الصفة \". مع أنه يعلم أن شعبة قد روى له حديثا آخر عند الطيالسي (١٠٩٠) وأحمد (٤ / ١١) . فما الذي جعل هؤلاء الرواة مجهولين عند الكوثري، وجعل الحارث بن عمرو معروفا عنده وكلهم وقعوا في إسناد فيه شعبة؟! الحق، والحق أقول: إن هذا الرجل لا يخشى الله، فإنه يتبع هو اه انتصارا لمذهبه، فيبرم أمرا أو قاعدة من عند نفسه لينقضها في مكان آخر متجاوبا مع مذهبه سلبا وإيجابا. وفي ذلك من التضليل وقلب الحقائق ما لا يخفى ضرره على أهل العلم. نسأل الله العصمة من الهوى. وبعد، فقد أطلت النفس في الرد على هذا الرجل لبيان ما في كلامه من الجهل والتضليل نصحا للقراء وتحذيرا، فمعذرة إليهم.\nهذا ولا يهولنك اشتهار هذا الحديث عن علماء الأصول، واحتجاجهم به في إثبات القياس، فإن أكثرهم لا معرفة عندهم بالحديث ورجاله، ولا تمييز لديهم بين صحيحه وسقيمه، شأنهم في ذلك شأن الفقهاء بالفروع، إلا قليلا منهم، وقد مر بك كلام إمام الحرمين في هذا الحديث - وهو من هو في العلم بالأصول والفروع، فماذا يقال عن غيره ممن لا يساويه في ذلك بل لا يدانيه، كما رأت نقد الحافظ ابن طاهر إياه، ثم الحافظ ابن حجر من بعده، مع إنكاره على ابن طاهر سوء تعبيره في نقده. ثم وجدت لكل منهما موافقا، فقد نقل الشيخ عبد الوهاب السبكي في ترجمة الإمام من \" طبقاته \" عن الذهبي أنه قال فيه: \" وكان أبو المعالي مع تبحره في الفقه وأصوله، لا يدري الحديث! ذكر في كتاب","vol":"2","page":284},{"text":"\" البرهان \" حديث معاذ في القياس فقال: هو مدون في \" الصحاح \" متفق على صحته. كذا قال، وأنى له الصحة، ومداره على الحارث بن عمرو وهو مجهول، عن رجال من أهل حمص لا يدري من هم؟ عن معاذ \".\nثم تعقبه السبكي بنحو ما سبق من تعقب الحافظ لابن طاهر، ولكنه دافع عنه بوازع من التعصب المذهبي، لا فائدة كبرى من نقل كلامه وبيان ما فيه من التعصب، فحسبك أن تعلم أنه ذكر أن الحديث رواه أبو داود الترمذي، والفقهاء لا يتحاشون من إطلاق لفظ \" الصحاح \" عليها.\nفكأن السبكي يقول: فللإمام أسوة بهؤلاء الفقهاء في هذا الإطلاق! فيقال له: أو لوكان ذلك أمرا منكرا عند العلماء بالحديث؟! وفي الوقت نفسه فقد تجاهل السبكي قول الإمام في الحديث \" متفق على صحته \"، فإنه خطأ محض لا سبيل إلى تبريره أو الدفاع عنه بوجه من الوجوه، ولذلك لم يدندن السبكي حوله ولو بكلمة.\nولكنه كان منصفا حين اعترف بضعف الحديث، وأن الإمام صحح غيره من الأحاديث الضعيفة فقال: \" وما هذا الحديث وحده ادعى الإمام صحته وليس بصحيح، بل قد ادعى ذلك في أحاديث غيره، ولم يوجب ذلك عندنا الغض منه \".\nوأقول أخيرا: إن وصف الرجل بما فيه ليس من الغض منه في شيء، بل ذلك من باب النصح للمسلمين، وبسبب تجاهل هذه الحقيقة صار عامة المسلمين لا يفرقون بين الفقيه والمحدث، فيتوهمون أن كل فقيه محدث، ويستغربون أشد الاستغراب حين يقال لهم الحديث الفلاني ضعيف عند المحدثين وإن احتج به الفقهاء، والأمثلة على ذلك كثيرة جدا، تجدها مبثوثة في تضاعيف هذه \" السلسلة \"، وحسبك الآن هذا الحديث الذي بين يديك.\nوجملة القول أن الحديث لا يصح إسناده لإرساله، وجهالة راويه الحارث بن عمرو، فمن كان عنده من المعرفة بهذا العلم الشريف، وتبين له ذلك فبها، وإلا فحسبه أن يستحضر أسماء الأئمة الذين صرحوا بتضعيفه، فيزول الشك من قلبه، وها أنها ذا أسردها وأقربها إلى القراء الكرام:\n١ - البخاري.\n٢ - الترمذي.\n٣ - العقيلي.\n٤ - الدارقطني.\n٥ - ابن حزم.\n٦ - ابن طاهر.\n٧ - ابن الجوزي.\n٨ - الذهبي.\n٩ - السبكي.\n١٠ - ابن حجر كل هؤلاء - وغيرهم ممن لا نستحضرهم - قد ضعفوا هذا الحديث، ولن يضل بإذن الله من اهتدى بهديهم، كيف وهم أولى الناس بالقول المأثور: \" هم القوم لا يشقى جليسهم \". هذا ولما أنكر ابن الجوزي صحة الحديث أتبع ذلك قوله: \" وإن كان معناه صحيحا \" كما تقدم.","vol":"2","page":285},{"text":"فأقول: هو صحيح المعنى فيما يتعلق بالاجتهاد عند فقدان النص، وهذا مما لا خلاف فيه، ولكنه ليس صحيح المعنى عندي فيما يتعلق بتصنيف السنة مع القرآن وإنزاله إياه معه، منزلة الاجتهاد منهما. فكما أنه لا يجوز الاجتهاد مع وجود النص في الكتاب والسنة، فكذلك لا يأخذ بالسنة إلا إذا لم يجد في الكتاب.\nوهذا التفريق بينهما مما لا يقول به مسلم بل الواجب النظر في الكتاب والسنة معا وعدم التفريق بينهما، لما علم من أن السنة تبين مجمل القرآن، وتقيد مطلقه، وتخصص عمومه كما هو معلوم. ومن رام الزيادة في بيان هذا فعليه برسالتي \" منزلة السنة في الإسلام وبيان أنه لا يستغنى عنها بالقرآن \". وهي مطبوعة، وهي الرسالة الرابعة من \" رسائل الدعوة\nالسلفية \". والله ولي التوفيق.\n<span data-type=\"title\" id=toc-889>٨٨٢ </span>- \" لا تعجلوا بالبلية قبل نزولها، فإنكم إن لا تعجلوها قبل نزولها، لا ينفك المسلمون، وفيهم إذا هي نزلت من إذا قال وفق وسدد، وإنكم إن تعجلوها تختلف بكم الأهواء، فتأخذوا هكذا وهكذا، وأشار بين يديه وعلى يمينه وعن شماله \".\nضعيف.\nأخرجه الدارمي في \" سننه \" (١ / ٤٩) عن أبي سلمة الحمصي أن وهب بن عمرو الجمحي حدثه أن النبي ﷺ قال: فذكره. ثم روى عن أبي سلمة أيضا أن النبي ﷺ سئل عن الأمر يحدث ليس في كتاب ولا سنة؟ فقال: \" ينظر فيه العابدون من المؤمنين \".\nقلت: وهذا معضل لأن أبا سلمة واسمه سليمان بن سليم الكلبي الشامي من أتباع التابعين. والأول مرسل ضعيف، لأن وهب بن عمرو الجمحي لم أعرفه، ويحتمل أنه وهب بن عمير.\nقال ابن أبي حاتم (٤ / ٢ / ٢٤): \" روى عن عثمان بن عفان ﵁، روى عنه عطاء بن أبي ميمونة \". ولم يذكر فيه غير ذلك فهو مجهول.\nوقد روى نحوه من حديث علي وسيأتي برقم (٤٨٥٤) . قلت: وهذا الحديث وإن كان ضعيف الإسناد، فالعمل عليه عند السلف، فقد صح عن مسروق أنه قال: \" سألت أبي بن كعب عن شيء؟ فقال: أكان هذا؟ قلت: لا، قال: فأجمنا حتى يكون، فإذا كان، اجتهدنا لك رأينا \". أخرجه ابن عبد البر في \" الجامع \" (٢ / ٥٨) . وإسناده صحيح. وروى الدارمي عن زيد المنقري","vol":"2","page":286},{"text":"قال: \" جاء رجل يوما إلى ابن عمر فسأله عن شيء لا أدري ما هو؟ فقال له ابن عمر: لا تسأل عما لم يكن فإني سمعت عمر بن الخطاب يلعن من سأل عما لم يكن.\nأخرجه الدارمي (١ / ٥٠) بإسناد صحيح عنه، وهو والد حماد بن زيد بن درهم الأزدي الحافظ، وقد وثقه ابن حبان، وروى عنه ابناه حماد هذا وسعيد. ثم روى الدارمي بإسناده الصحيح عن طاووس، قال: قال عمر: على المنبر: \" أحرج بالله على رجل سأل عما لم يكن، فإنه الله قد بين ما هو كائن \". وعن الزهري قال: بلغنا أن زيد بن ثابت الأنصاري كان يقول: إذا سئل عن الأمر: أكان هذا؟ فإن قالوا: نعم قد كان، حدث فيه بالذي يعلم والذي يرى، وإن قالوا: لم يكن، قال: فذرون حتى يكون. وإسناده إلى الزهري صحيح.\nوعن عامر (وهو الشعبي) قال: سئل عمار بن ياسر عن مسئلة؟ فقال: هل كان هذا بعد؟ قالوا: لا، قال: دعونا حتى تكون، فإذا كانت تجشمناها لكم. وإسناده صحيح، وعن ابن عون قال: قال القاسم: إنكم تسألون عن أشياء ما كنا نسأل عنها، وتنقرون عن أشياء ما كن ننقر عنها، وتسألون عن أشياء ما أدري ما هي؟ ولوعلمناها ما حل لنا أن نكتمكموها. وإسناده صحيح.\nقلت: ولذلك كان مما أخذه الأئمة على أبي حنيفة ﵀ فرضه المسائل التي لا تقع أولما تقع، وجوابه عليها، ثم قلده أتباعه على ذلك، فشحنوا كتبهم العديدة بها، ولذلك قال الحافظ ابن عبد البر في \" باب ما جاء في ذم القول في دين الله بالرأي والظن والقياس على غير أصله، وعيب الإكثار من المسائل دون اعتبار \". من كتابه \" الجامع \" (٢ / ١٤٥): \" وسئل رقبة بن مصقلة عن أبي حنيفة؟ فقال: \" هو أعلم الناس بما لم يكن وأجهلهم بما قد كان \". وقد روي هذا القول عن حفص بن غياث في أبي حنيفة، يريد أنه لم يكن له علم بآثار من مضى. والله أعلم.\nوانظر ما يشبه هذا الكلام في أبي حنيفة وأصحابه في (ص ١٤٨ منه) .\n<span data-type=\"title\" id=toc-890>٨٨٣ </span>- \" قال ربكم ﷿: لوأن عبادي أطاعوني لأسقيتهم المطر بالليل، وأطلعت عليهم الشمس بالنهار، ولما أسمعتهم صوت الرعد \".\nضعيف.\nرواه الطيالسي (٢٥٨٦) وعنه أحمد (٢ / ٣٥٩) وكذا الحاكم (٤ / ٢٥٦) من طريق صدقة بن موسى السلمي الرقيقي: حدثنا محمد بن واسع عن شتير بن نهار عن أبي هريرة مرفوعا. وقال الحاكم:","vol":"2","page":287},{"text":"\" صحيح الإسناد \"! وتعقبه الذهبي بقوله: \" قلت: صدقة ضعفوه \". قلت: وشتير ويقال فيه سمير، قال الذهبي في \" الميزان \": \" نكرة \". قلت: وصدقة بن موسى السلمي الدقيقي، أورده الذهبي في \" الضعفاء \" وقال أيضا: \" ضعفوه \". وقال في \" الميزان \":\n\" ضعفه ابن معين والنسائي وغيرهما، قال أبو حاتم: يكتب حديثه وليس بالقوي \". ثم ساق له مما أنكر عليه ثلاثة أحاديث هذا أحدها.\n<span data-type=\"title\" id=toc-891>٨٨٤ </span>- \" ما ينفعكم أن أصلي على رجل روحه مرتهن في قبره، ولا تصعد روحه إلى الله، فلوضمن رجل دينه قمت فصليت عليه، فإن صلاتي تنفعه \".\nضعيف.\nرواه البيهقي في \" سننه \" (٦ / ٧٥) من طريق أبي الوليد الطيالسي: حدثنا عيسى بن صدقة عن عبد الحميد بن أبي أمية قال: شهدت أنس بن مالك وهو يقول: الحمد لله الذي حبس السماء أن تقع على الأرض إلا بإذنه. فقال له رجل: يا أبا حمزة: لوحدثتنا حديثا عسى الله أن ينفعنا به، قال: من استطاع منكم أن يموت وليس عليه دين فليفعل، فإني شهدت رسول الله ﷺ وأتي بجنازة رجل ليصلي عليه، فقال: عليه دين؟ قالوا: نعم قال: فما ينفعكم ... \".\nثم روى عن البخاري أنه قال: \" قال أبو الوليد (يعني الطيالسي): هو ضعيف، يعني عيسى بن صدقة هذا \". قلت: وكذا ضعفه أبو حاتم. وقال الدارقطني: \" متروك \". وقال ابن حبان (٢ / ١١٧): \" منكر الحديث جدا، لا يجوز الاحتجاج به لغلبة المناكير عليه \".\nقلت: وعبد الحميد بن أبي أمية قال الدارقطني: \" لا شيء \". وبه أعل الحديث الهيثمي فقال في \" مجمع الزوائد \" (٣ / ٤٠): \" رواه الطبراني في \" الأوسط \" وفيه عبد الحميد بن أمية - كذا الأصل وهو ضعيف \".\nقلت: وهذا إعلال قاصر لما عرفت من حال ابن صدقة، لاسيما وأن بعض الرواة عنه قد أسقط عبد الحميد هذا من الإسناد، وجعله من رواية ابن صدقة عن أنس! أخرجه البيهقي من طريق يونس بن محمد: حدثنا عيسى بن صدقة قال:","vol":"2","page":288},{"text":"دخلت أنا وأبي وإمام الحي على أنس بن مالك، فقالوا له: حدثنا حديثا سمعته من رسول الله ﷺ ينفعنا الله به: قال: مات رجل فجاء رسول الله ﷺ، فقلنا يا رسول الله أتصلي عليه؟ فقال: هل عليه دين؟ الحديث. دون قوله: \" ولا تصعد روحه.... \" وزاد \" حتى يبعثه الله يوم القيامة فيحاسبه \".\nوقد تابعه على إسقاطه عبيد الله بن موسى إلا أنه قلب اسم عيسى بن صدقة فقال: عن صدقة بن عيسى قال: سمعت أنسا يقول: أتي النبي ﷺ برجل يصلي عليه، فقال: عليه دين؟ قالوا: نعم، قال: \" إن ضمنتم دينه صليت عليه \". أخرجه البيهقي، فهذا يرجح رواية إسقاط عبد الحميد من الإسناد لاتفاق ثقتين عليه، وتنحصر علة الحديث في عيسى بن صدقة هذا، وهو الصحيح في اسمه كما قال أبو حاتم والذهبي وغيرهما، وقول عبيد الله فيه: \" صدقة بن عيسى \" خطأ انقلب عليه، والله أعلم.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (٢ / ١٩٨ / ١) للباوردي والبيهقي. وسقط (البيهقي) من \" كنز العمال \" (٣ / ٢٣٥) . والله أعلم. واعلم أن في ضمان الدين عن الميت أحاديث صحيحة في البخاري والسنن وغيرها وكذلك في ترك الصلاة على من عليه دين وعلى الغال.\nوإنما حملني على تخريج هذا وبيان ضعفه أنني رأيت ابن الجوزي جزم بنسبته إلى النبي ﷺ في كتابه \" صيد الخاطر \" (ص ٣٥٠) ! .\n<span data-type=\"title\" id=toc-892>٨٨٥ </span>- \" لا تمنوا الموت، فإن هو ل المطلع شديد، وإن من السعادة أن يطول عمر العبد، ويرزقه الله الإنابة \".\nضعيف.\nرواه أحمد (٣ / ٣٣٢) عن الحارث بن يزيد (وفي رواية: الحارث بن أبي يزيد) قال: سمعت جابر بن عبد الله يقول: فذكره مرفوعا.\nقلت: وهذا إسناد فيه ضعف، الحارث هذا لم يوثقه غير ابن حبان، وقد اضطرب في اسمه على الوجهين المذكورين، وثمة وجه ثالث فقيل فيه \" سلمة بن أبي يزيد \" بدل \" الحارث \"، قال البخاري: \" ولا يصح \". فالسند ضعيف عندي، وأما المنذري فقال (٤ / ١٣٦): \" رواه أحمد بإسناد حسن، والبيهقي \".","vol":"2","page":289},{"text":"<span data-type=\"title\" id=toc-893>٨٨٦ </span>- \" يدعوالله بالمؤمن يوم القيامة حتى يوقفه بين يديه، فيقول: عبدي! إني أمرتك أن تدعوني، ووعدتك أن أستجيب لك، فهل كنت تدعوني؟ فيقول: نعم يا رب! فيقول: أما إنك لم تدعني بدعوة إلا استجيب لك، فهل ليس دعوتني يوم كذا وكذا","vol":"2","page":289},{"text":"لغم نزل بك أن أفرج عنك، ففرجت عنك؟ فيقول: نعم يا رب! فيقول: فإني عجلتها لك في الدنيا، ودعوتني يوم كذا وكذا لغم نزل بك أن أفرج عنك فلم تر فرجا؟ قال: نعم يا رب! فيقول: إني ادخرت لك بها في الجنة كذا وكذا، قال رسول الله ﷺ: فلا يدع الله دعوة دعا بها عبده المؤمن إلا بين له، إما أن يكون عجل له في الدنيا وإما أن يكون ادخر له في الآخرة، قال: فيقول المؤمن في ذلك المقام، يا ليته لم يكن عجل له في شيء من دعائه \".\nضعيف.\nأخرجه الحاكم (١ / ٤٩٤) عن الفضل بن عيسى عن محمد بن المنكدر عن جابر ﵄ مرفوعا، وقال: \" هذا حديث تفرد به الفضل بن عيسى الرقاشي، ومحله محل من لا يتهم بالوضع \". وأقره الذهبي، ووافقه من قبله المنذري (٢ / ٢٧٢) .\nقلت: ولم يصنعا شيئا، فإنه إن لم يكن متهما فقد اتفقوا على تضعيفه، والذهبي نفسه أورده في \" الميزان \" وقال فيه: \" ضعفوه \". ثم ساق أقول الأئمة في ترجيحه وقال في كتابه \" المغني \": \" مجمع على ضعفه \". وقال فيه الحافظ في \" التقريب \": \" منكر الحديث \".\nقلت: فمثله لا يحسن إيراد حديثه في \" المستدرك على الصحيحين \" كما لا يخفى. والحديث رواه أبو نعيم في \" الحلية \" (٦ / ٢٠٨) من هذا الوجه بلفظ: \" إن الله يدعو بعبده يوم القيامة ... \" الحديث مختصرا وفي آخره: \" حتى يقول العبد ليته لم يستجب لي في الدنيا دعوة \".\n<span data-type=\"title\" id=toc-894>٨٨٧ </span>- \" كان فيمن كان قبلكم رجل مسرف على نفسه، وكان مسلما، كان إذا أكل طعاما طرح تفالة طعامه على مزبلة، فكان يأو ي إليها عابد، فإن وجد كسرة أكلها وإن وجد بقلة أكلها، وإن وجد عرقا تعرقه.... (الحديث وفيه): فأمر الله ﷿ بذلك الملك فأخرج من النار جمرة ينفض فأعيد كما كان، فقال: يا رب هذا الذي كنت آكل من مزبلته قال: فقال الله ﷿: خذ بيده فأدخله الجنة من معروف كان منه إليك لم يعلم به، أما لوعلم به ما أدخلته النار \".","vol":"2","page":290},{"text":"باطل.\nرواه تمام في \" الفوائد \" (٢٣٢٩) من طريق منصور بن عبد الله الوراق: حدثني علي بن جابر بن بسر الأو دي: حدثنا حسين بن حسن بن عطية: حدثنا أبي عن مسعر بن كدام عن عطية عن أبي سعيد مرفوعا. قلت: وهذا إسناد واه جدا، وفيه علل:\nالأولى: عطية وهو ابن سعد العوفي ضعيف، وكان يدلس تدليسا خبيثا، فكان يقول: عن أبي سعيد يوهم أنه الخدري وهو يعني الكلبي الكذاب، وقد سبق تفصيل ذلك في الحديث (٢٤ ص ٣٢ ج ١) .\nالثانية: حسن بن عطية وهو ابن العوفي المذكور آنفا، قال البخاري: \" ليس بذاك \". وقال ابن حبان (١ / ١ / ٢٢): \" منكر الحديث، فلا أدري البلية في أحاديثه منه أو من ابنه أو منهما معا \".\nالثالثة: ابنه الحسين بن الحسن بن عطية، قال أبو حاتم: \" ضعيف الحديث \" كما في \" الجرح والتعديل \" (١ / ٢ / ٤٨) . وقال ابن معين: كان ضعيفا في القضاء، ضعيفا في الحديث \". وله ترجمة واسعة في \" تاريخ بغداد \" (٨ / ٢٩ - ٣٢) وذكر له أخبارا طريفة في لحيته التي كانت تبلغ إلى ركبته!\nالرابعة: علي بن جابر ومنصور الوراق لم أجد من ترجمهما. والحديث مع ضعف إسناده الشديد، فهو منكر بل باطل ظاهر البطلان، يشهد القلب بوضعه، ولعله من الإسرائيليات التي تلقها الكلبي من أهل الكتاب ثم دلسه عنه عطية العوفي، فإن من غير المعقول أن يثاب ذلك الرجل المجرم بعمل عمله لا يقصد به نفع الناس ولو قصده لم ينفعه حتى يبتغي به وجه الله، كما هو معلوم، مع أن العمل نفسه قد يمكن إدخاله في باب الإسراف وتضييع المال، فتأمل.\nوإن مثل هذا الحديث ليفتح بابا كبيرا على الناس من التواكل والتكاسل عن القيام بما أمر الله به، والانتهاء عما نهى عنه، والاعتماد على الأعمال العادية التي لا يقصد بها التقرب إلى الله، متعللين بأنه عسى أن ينتفع بها بعض الناس فيغفر الله لنا!! .\n<span data-type=\"title\" id=toc-895>٨٨٨ </span>- \" مصر كنانة الله في أرضه، ما طلبها عدوإلا أهلكه الله \".\nلا أصل له.\nأورده السخاوي في \" المقاصد \" (١٠٢٩) وقال: \" لم أره بهذا اللفظ في مصر، ولكن عند أبي محمد الحسن بن زولاق في \" فضائل مصر \" له بمعناه، ولفظه: \" مصر خزائن الأرض كلها، من يردها بسوء قصمه الله \". وعزاه المقريزي في \" الخطط \" لبعض الكتب الإلهية \". قلت: وابن زولاق هذا لا أعرف عنه شيئا، ولا عن كتبه، وهل هو على طريقة المحدثين في سوق الأحاديث بالأسانيد أم هو","vol":"2","page":291},{"text":"على طريقة المتأخرين في ذكر الأحاديث تعليقا بدون إسناد؟ فإذا كان الأول، فلا أدري لماذا سكت عليه الحافظ السخاوي، ولقد كان من الواجب عليه أن يسوق إسناده على الأقل ليمكن النظر فيه والحكم على الحديث به، وإن كان يغلب على الظن أنه لا يصح، بل هو مأخوذ من بعض أهل الكتاب كما أشار إلى ذلك المقريزي، فهو مثل حديث: \" الشام كنانتي.... \" وقد تقدم برقم (١٥) .\n<span data-type=\"title\" id=toc-896>٨٨٩ </span>- \" الجيزة روضة من رياض الجنة، ومصر خزائن الله في الأرض \".\nموضوع.\nأخرجه أبو نعيم في \" نسخة نبيط بن شريط \" (ق ١٥٨ / ٢) عن أحمد بن إبراهيم بن نبيط بن شريط أبي جعفر الأشجعي قال: حدثني أبي إسحاق بن إبراهيم بن نبيط قال: حدثني أبي إبراهيم بن نبيط عن جده نبيط بن شريط مرفوعا. وأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٨٧) من طريق أبي نعيم، ثم قال: \" قال في \" الميزان \": أحمد هذا حدث عن أبيه عن جده بنسخة فيها بلايا، منها هذا الحديث، لا يحل الاحتجاج به فإنه كذاب \". وأقره ابن عراق في \" تنزيه الشريعة \" (٢ / ٥٧)، وذكر العجلوني هذا الحديث في \" كشف الخفاء \" (ص ٢١٢) وقال: \" قال في \" اللآلي \": كذب \". والله أعلم.","vol":"2","page":292},{"text":"<span data-type=\"title\" id=toc-897>٨٩٠ </span>- \" من لم يكثر ذكر الله تعالى قد برىء من الإيمان \".\nموضوع.\nقال المنذري في \" الترغيب \" (٢ / ٢٣١): \" رواه الطبراني في \" الأوسط \" و\" الصغير \" من حديث أبي هريرة، وهو حديث غريب \". وقال الهيثمي في \" المجمع \" (١٠ / ٧٩): \" رواه الطبراني في \" الصغير، و\" الأوسط \" عن شيخه محمد بن سهل بن المهاجر عن مؤمل بن إسماعيل، وفي \" الميزان \": \" محمد بن سهل عن مؤمل بن إسماعيل يروي الموضوعات \".\nفإن كان هو ابن المهاجر فهو ضعيف، وإن كان غيره فالحديث حسن \"! قلت: وعلق عليه الحافظ ابن حجر بما نصه: \" بل هو موضوع على الحالين، والمجهول إذا انفرد (الأصل إذ) لم يكن حديثه حسنا بحال \". وهذا كلام جيد. وما قاله الذهبي في \" الميزان \" في ابن سهل هذا أقره عليه الحافظ في \" اللسان \". وزاد عليه أنه ساق له هذا الحديث، وهو ظاهر الوضع.","vol":"2","page":292},{"text":"مما ينبغي أن يعلم أن الحديث لم يرو هـ الطبراني في \" الصغير \" بهذا اللفظ، خلافا لما يوهمه صنيع المنذري ثم الهيثمي، بل بلفظ: \" من أكثر ذكر الله فقد بريء من النفاق \". ص (٢٠٣) وفرق ظاهر بين اللفظين، وإن كان مدارهما على إسناد واحد عند الطبراني، يرويهما عن شيخ واحد هو محمد بن سهل هذا المتهم، ولكنه لم ينفرد باللفظ الثاني، فقد أخرجه أبو محمد المخلدي في \" الفوائد المنتخبة \" (٣ / ١ / ٢) ومحمد بن الحسن الأزدي في \" أحاديث منتقاة \" (ق ٢ / ١ - ٢) وأبو موسى المديني في \" اللطائف \" (ق ٨١ / ٢) من طرق أخرى عن مؤمل بن إسماعيل به، فبرئت عهدة ابن سهل من هذا اللفظ الثاني، وانحصرت التهمة به في اللفظ الأول. وعلة اللفظ الثاني هو هذا الذي دارت عليه الطرق:\nمؤمل ابن إسماعيل فإنه ضعيف لسوء حفظه وكثرة خطإه، قال أبو حاتم: \" صدوق شديد في السنة كثير الخطأ \". وقال البخاري: \" منكر الحديث \". وقال أبو زرعة: \" في حديثه خطأ كثير \"، ومن هذا التحقيق يتلخلص أن الحديث بلفظه الأول موضوع، كما قال الحافظ بن حجر، وبلفظه الثاني ضعيف. ولقد أحسن السيوطي صنعا حيث أورده في \" الجامع الصغير \" من رواية \" صغير الطبراني \" دون اللفظ الآخر، والله الموفق.\nوفي باب ذكر الله تعالى والإكثار منه وفضله أحاديث كثير مجموعة في \" الترغيب \" وغيره تغني عن مثل هذا الحديث.\n<span data-type=\"title\" id=toc-898>٨٩١ </span>- \" كان بلال إذا أراد أن يقيم الصلاة قالا: السلام عليك أيها النبي ورحمة الله وبركاته، يرحمك الله \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ٢٧ / ١ - مجمع البحرين): حدثنا مقدام بن داود: حدثنا عبد الله بن محمد بن المغيرة: حدثنا كامل أبو العلاء عن أبي صالح عن أبي هريرة به. وقال: \" لم يرو هـ عن كامل إلا عبد الله \". قلت: وهذا موضوع، آفته ابن المغيرة هذا، فقد ساق له الذهبي أحاديث وقال: \" هذه موضوعات \".\nومقدام بن داود ليس بثقة كما قال النسائي: وفي \" مجمع الزوائد \" (٢ / ٧٥): \" رواه الطبراني في \" الأوسط \" وفيه عبد الله بن محمد بن المغيرة، وهو ضعيف \".","vol":"2","page":293},{"text":"قلت: وهذا إعلال قاصر من جهتين:\nالأولى: أنه ألان القول في تضعيف ابن المغيرة وقد عرفت أنه صاحب موضوعات، وقد قال النسائي: \" روى عن الثوري ومالك بن مغول أحاديث كانا أتقى لله من أن يحدثا بها \".\nالأخرى: أنه عصب التهمة بابن المغيرة مع أن الراوي عنه المقدام مثله أو قريب منه.\nوهذا الحديث كأنه الأصل لتلك البدعة الفاشية التي رأيناها في حلب وإدلب وغيرها من بلاد الشمال، وهي الصلاة والسلام على النبي صلى الله تعالى عليه وآله وسلم جهرا قبيل الإقامة. وهي كالبدعة الأخرى وهي الجهر بها عقب الأذان كما بينه العلماء المحققون - وذكرناه في الرسالة الأولى من \" تسديد الإصابة \".\nعلى أن الظاهر من الحديث - لوصح - أن بلالا كان يدخل على النبي صلى الله تعالى عليه وآله وسلم وهو في حجرته ليخبره بأنه يريد أن يقيم حتى يخرج ﵊ فيقيم بلال، أولعله لا يسمع الإقامة فيخبر بها.\n(تنبيه): إن العلماء إذا أنكروا مثل هذه البدعة، فلا يتبادرن إلى ذهن أحد أنهم ينكرون أصل مشروعية الصلاة على النبي ﷺ! بل إنما ينكرون وضعها في مكان لم يضعها رسول الله ﷺ فيه، أو أن تقترن بصفات وهيئات لم يشرعها الله على لسان نبيه، كما صح عن ابن عمر ﵁ أن رجلا عطس فقال: الحمد لله، والصلاة والسلام على رسول الله ﷺ. فقال ابن عمر: وأنا أقول: الحمد لله، والصلاة والسلام على رسول الله ﷺ، ولكن ما هكذا علمنا رسول الله ﷺ،! قل: الحمد لله رب العالمين أو قال: على كل حال.\nفانظر كيف أنكر ابن عمر ﵁ وضع الصلاة بجانب الحمد بحجة أنه ﷺ لم يصنع ذلك، مع تصريحه بأنه يصلي على النبي ﷺ دفعا لما عسى أن يرد على خاطر أحد أنه أنكر الصلاة عليه ﷺ جملة! كما يتوهم البعض الجهلة حينما يرو ن أنصار السنة ينكرون هذه البدعة وأمثالها، فيرمونهم بأنهم ينكرون الصلاة عليه صلى الله تعالى عليه وآله وسلم، هداهم الله تعالى إلى اتباع السنة.\n<span data-type=\"title\" id=toc-899>٨٩٢ </span>- \" من أحب أن يحيا حياتي، ويموت موتتي، ويسكن جنة الخلد التي وعدني ربي ﷿، غرس قضبانها بيديه، فليتول علي بن أبي طالب، فإنه لن يخرجكم من هدى، ولن يدخلكم في ضلالة \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٤ / ٣٤٩ - ٣٥٠ و٣٥٠) والحاكم (٣ / ١٢٨) وكذا الطبراني في \" الكبير \" وابن شاهين في \" شرح السنة \" (١٨ / ٦٥ / ٢) من طرق عن يحيى","vol":"2","page":294},{"text":"بن يعلى الأسلمي قال: حدثنا عمار بن رزيق عن أبي إسحاق عن زياد بن مطرف عن زيد بن أرقم - زاد الطبراني: وربما لم يذكر زيد بن أرقم - قال: قال رسول الله ﷺ: فذكره. وقال أبو نعيم: \" غريب من حديث أبي إسحاق، تفرد به يحيى \". قلت: وهو شيعي ضعيف، قال ابن معين: \" ليس بشيء \". وقال البخاري: \" مضطرب الحديث \". وقال ابن أبي حاتم (٤ / ٢ / ١٩٦) عن أبيه: \" ليس بالقوي، ضعيف الحديث \". والحديث قال الهيثمي في \" المجمع \" (٩ / ١٠٨): \" رواه الطبراني، وفيه يحيى بن يعلى الأسلمي، وهو ضعيف \".\nقلت: وأما الحاكم فقال: \" صحيح الإسناد \"! فرده الذهبي بقوله: \" قلت: أنى له الصحة والقاسم متروك، وشيخه (يعني الأسلمي) ضعيف، واللفظ ركيك، فهو إلى الوضع أقرب \".\nوأقول: القاسم - وهو ابن شيبة - لم يتفرد، بل تابعه راويان آخران عند أبي نعيم فالحمل فيه على الأسلمي وحده دونه. نعم للحديث عندي علتان أخريان:\nالأولى: أبو إسحاق، وهو السبيعي فقد كان اختلط مع تدليسه، وقد عنعنه.\nالأخرى: الاضطراب في إسناده منه أو من الأسلمي، فإنه يجعله تارة من مسند زيد بن أرقم وتارة من مسند زياد بن مطرف، وقد رواه عنه مطين والباوردي وابن جرير وابن شاهين في \" الصحابة \" كما ذكر الحافظ ابن حجر في \" الإصابة \" وقال: \" قال ابن منده: \" لا يصح \".\nقلت: في إسناده يحيى بن يعلى المحاربي، وهو واه \".\nقلت: وقوله \" المحاربي \" سبق قلم منه، وإنما هو الأسلمي كما سبق ويأتي.\n(تنبيه) لقد كان الباعث على تخريج هذا الحديث ونقده والكشف عن علته، أسباب عدة، منها أنني رأيت الشيخ المدعو بعبد الحسين الموسوي الشيعي قد خرج الحديث في \" مرجعاته \" (ص ٢٧) تخريجا أوهم به القراء أنه صحيح كعادته في أمثاله، واستغل في سبيل ذلك خطأ قلميا وقع للحافظ ابن حجر ﵀، فبادرت إلى الكشف عن إسناده، وبيان ضعفه، ثم الرد على الإيهام المشار إليه، وكان ذلك منه على وجهين، فأنا أذكرهما، معقبا على كل منهما ببيان ما فيه فأقول:\nالأول: أنه ساق الحديث من رواية مطين ومن ذكرنا معه نقلا عن الحافظ من رواية زياد بن مطرف، وصدره برقم (٣٨) . ثم قال: \" ومثله حديث زيد بن أرقم.... \" فذكره، ورقم له بـ (٣٩)، ثم علق عليهما مبينا","vol":"2","page":295},{"text":"مصادر كل منهما، فأوهم بذلك أنهما حديثان متغايران إسنادا! والحقيقة خلاف ذلك، فإن كلا منهما مدار إسناده على الأسلمي، كما سبق بيانه، غاية ما في الأمر أن الراوي كان يرويه تارة عن زياد بن مطرف عن زيد بن أرقم، وتارة لا يذكر فيه زيد بن أرقم، ويوقفه على زياد ابن مطرف وهو يؤكد ضعف الحديث لاضطرابه في إسناده كما سبق. والآخر أنه حكى تصحيح الحاكم للحديث دون أن يتبعه بيان علته، أو على الأقل دون أن ينقل كلام الذهبي في نقده.\nوزاد في إيهام صحته أنه نقل عن الحافظ قوله في \" الإصابة \": \" قلت: في إسناده يحيى بن يعلى المحاربي وهو واه \". فتعقبه عبد الحسين (!) بقوله: \" أقول هذا غريب من مثل العسقلاني، فإن يحيى بن يعلى المحاربي ثقة بالاتفاق، وقد أخرج له البخاري ... ومسلم ... \".\nفأقول: أغرب من هذا الغريب أن يدير عبد الحسين كلامه في توهيمه الحافظ في توهينه للمحاربي، وهو يعلم أن المقصود بهذا التوهين إنما هو الأسلمي وليس المحاربي، لأن هذا مع كونه من رجال الشيخين، فقد وثقه الحافظ نفسه في \" التقريب \" وفي الوقت نفسه ضعف الأسلمي، فقد قال في ترجمة الأول: \" يحيى بن يعلى بن الحارث المحاربي الكوفي ثقة، من صغار التاسعة مات سنة ست عشرة \". وقال بعده بترجمة: \" يحيى بن يعلى الأسلمي الكوفي شيعي ضعيف، من التاسعة \". وكيف يعقل أن يقصد الحافظ تضعيف المحاربي المذكور وهو متفق على توثيقه، ومن رجال \" صحيح البخاري \" الذي استمر الحافظ في خدمته وشرحه وترجمة رجاله قرابة ربع قرن من الزمان؟! كل ما في الأمر أن الحافظ في \" الإصابة \" أراد أن يقول \" ... الأسلمي وهو واه \"، فقال واهما: \" المحاربي وهو واه \"! . فاستغل الشيعي هذا الوهم أسوأ الاستغلال، فبدل أن ينبه أن الوهم ليس في التوهين، وإنما في كتب \" المحاربي مكان الأسلمي \"، أخذ يوهم القراء عكس ذلك وهو أن راوي الحديث إنما هو المحاربي الثقة وليس هو الأسلمي الواهي!\nفهل في صنيعه هذا ما يؤيد من زكاه في ترجمته في أول الكتاب بقوله: \" ومؤلفاته كلها تمتاز بدقة الملاحظة.... وأمانة النقل \". أين أمانة النقل يا هذا وهو ينقل الحديث من \" المستدرك \" وهو يرى فيه يحيى بن يعلى موصوفا بأنه \" الأسلمي \" فيتجاهل ذلك، ويستغل خطأ الحافظ ليوهم القراء أنه المحاربي الثقة، وأين أمانته أيضا وهو لا ينقل نقد الذهبي والهيثمي للحديث بالأسلمي هذا؟! فضلا عن أن الذهبي أعله بمن هو أشد ضعفا من هذا كما رأيت، ولذلك ضعفه السيوطي في \" الجامع الكبير \" على قلة عنايته فيه بالتضعيف فقال: \" وهو واه \".","vol":"2","page":296},{"text":"وكذلك وقع في \" كنز العمال \" برقم (٢٥٧٨) . ومنه نقل الشيعي الحديث، دون أن ينقل تضعيفه هذا مع الحديث، فأين الأمانة المزعومة أين؟!\n(تنبيه) أورد الحافظ بن حجر الحديث في ترجمة زياد بن بن مطرف في القسم الأول من \" الصحابة \" وهذا القسم خاص كما قال في مقدمته: \" فيمن وردت صحبته بطريق الرواية عنه أو عن غيره، سواء كانت الطريق صحيحة أو حسنة أو ضعيفة، أو وقع ذكره بما يدل على الصحبة بأي طريق كان، وقد كنت أولا - رتبت هذا القسم الواحد على ثلاثة أقسام، ثم بدا لي أن أجعله قسما واحدا، وأميز ذلك في كل ترجمة \".\nقلت: فلا يستفاد إذن من إيراد الحافظ للصحابي في هذا القسم أن صحبته ثابتة ما دام أنه قد نص على ضعف إسناد الحديث الذي صرح فيه بسماعه من النبي ﷺ وهو هذا الحديث، ثم لم يتبعه بما يدل على ثبوت صحبته من طريق أخرى، وهذا ما أفصح بنفيه الذهبي في \" التجريد \" بقوله: (١ / ١٩٩): \" زياد بن مطرف، ذكره مطين في الصحابة، ولم يصح \".\nوإذا عرفت هذا فهو بأن يذكر في المجهولين من التابعين، أولى من أن يذكر في الصحابة المكرمين وعليه فهو علة ثالثة في الحديث. ومع هذه العلل كلها في الحديث يريدنا الشيعي أن نؤمن بصحته عن رسول الله ﷺ غير عابئ بقوله ﷺ: \" من حدث عني بحديث وهو يرى أنه كذب فهو أحد الكاذبين \". رواه مسلم في مقدمة \" صحيحه \". فالله المستعان.\nوكتاب \" المرجعات \" للشيعي المذكور محشو بالأحاديث الضعيفة والموضوعة في فضل علي ﵁، مع كثير من الجهل بهذا العلم الشريف، والتدليس على القراء والتضليل عن الحق الواقع، بل والكذب الصريح، مما لا يكاد القارىء الكريم يخطر في باله أن أحدا من المؤلفين يحترم نفسه يقع في مثله، من أجل ذلك قويت الهمة في تخريج تلك الأحاديث - على كثرتها - وبيان عللها وضعفها، مع الكشف عما في كلامه عليها من التدليس والتضليل، وذلك مما سيأتي بإذن الله تعالى برقم (٤٨٨١ - ٤٩٧٥) .\n<span data-type=\"title\" id=toc-900>٨٩٣ </span>- \" من سره أن يحيا حياتي ويموت ميتتي، ويتمسك بالقصبة الياقوتة التي خلقها الله بيده، ثم قال لها: \" كوني فكانت \" فليتول علي بن أبي طالب من بعدي \".\nموضوع.\nرواه أبو نعيم (١ / ٨٦ و٤ / ١٧٤) من طريق محمد بن زكريا الغلابي: حدثنا بشر بن مهران: حدثنا شريك عن الأعمش عن زيد بن وهب عن حذيفة مرفوعا، وقال: \" تفرد به بشر عن شريك \".","vol":"2","page":297},{"text":"قلت: هو ابن عبد الله القاضي وهو ضعيف لسوء حفظه. وبشر بن مهران قال ابن أبي حاتم: \" ترك أبي حديثه \". قال الذهبي: \" قد روى عنه محمد بن زكريا الغلابي، لكن الغلابي متهم \".\nقلت: ثم ساق هذا الحديث. والغلابي قال فيه الدارقطني: \" يضع الحديث \". فهو آفته. والحديث أورده ابن الجوزي في \" الموضوعات \" (١ / ٣٨٧) من طرق أخرى، وأقره السيوطي في \" اللآلي \" (١ / ٣٦٨ - ٣٦٩)، وزاد عليه طريقين آخرين أعلهما، هذا أحدهما وقال: \" الغلابي متهم \". وقد روي بلفظ أتم منه، وهو:\n<span data-type=\"title\" id=toc-901>٨٩٤ </span>- \" من سره أن يحيا حياتي، ويموت مماتي، ويسكن جنة عدن غرسها ربي، فليوال عليا من بعدي، وليوال وليه، وليقتد بالأئمة من بعدي، فإنهم عترتي، خلقوا من طينتي، رزقوا فهما وعلما، وويل للمكذبين بفضلهم من أمتي، القاطعين فيهم صلتي، لا أنالهم الله شفاعتي \".\nموضوع.\nأخرجه أبو نعيم (١ / ٨٦) من طريق محمد بن جعفر بن عبد الرحيم: حدثنا أحمد بن محمد بن زيد بن سليم: حدثنا عبد الرحمن بن عمران بن أبي ليلى - أخومحمد بن عمران -: حدثنا يعقوب بن موسى الهاشمي عن ابن أبي رواد عن إسماعيل بن أمية عن عكرمة عن ابن عباس مرفوعا. وقال: \" وهو غريب \".\nقلت: وهذا إسناد مظلم كل من دون أبي رواد مجهولون، لم أجد من ذكرهم، غير أنه يترجح عندي أن أحمد بن محمد بن يزيد بن سليم إنما هو ابن مسلم الأنصاري الأطرابلسي المعروف بابن الحناجر، قال ابن أبي حاتم (١ / ١ / ٧٣): \" كتبنا عنه وهو صدوق \". وله ترجمة في \" تاريخ ابن عساكر \" (٢ / ق ١١٣ - ١١٤ / ١) .\nوأما سائرهم فلم أعرفهم فأحدهم هو الذي اختلق هذا الحديث الظاهر البطلان والتركيب، وفضل علي ﵁ أشهر من أن يستدل عليه بمثل هذه الموضوعات، التي يتشبث الشيعة بها، ويسودون كتبهم بالعشرات من أمثالها، مجادلين بها في إثبات حقيقة لم يبق اليوم أحد يجحدها، وهي فضيلة علي ﵁.","vol":"2","page":298},{"text":"ثم الحديث عزاه في \" الجامع الكبير \" (٢ / ٢٥٣ / ١) للرافعي أيضا عن ابن عباس، ثم رأيت ابن عساكر أخرجه في \" تاريخ دمشق \" (١٢ / ١٢٠ / ٢) من طريق أبي نعيم ثم قال عقبه: \" هذا حديث منكر، وفيه غير واحد من المجهولين \".\nقلت: وكيف لا يكون منكرا وفيه مثل ذاك الدعاء! \" لا أنالهم الله شفاعتي \" الذي لا يعهد مثله عن النبي ﷺ، ولا يتناسب مع خلقه ﷺ ورأفته ورحمته بأمته. وهذا الحديث من الأحاديث التي أوردها صاحب \" المرجعات \" عبد الحسين الموسوي نقلا عن كنز العمال (٦ / ١٥٥ و٢١٧ - ٢١٨) موهما أنه في مسند الإمام أحمد، معرضا عن تضعيف صاحب الكنز إياه تبعا للسيوطي! .\nوكم في هذا الكتاب \" المراجعات \" من أحاديث موضوعات، يحاول الشيعي أن يوهم القراء صحتها وهو في ذلك لا يكاد يراعي قواعد علم الحديث حتى التي هي على مذهبهم! إذ ليست الغاية عنده التثبت مما جاء عنه ﷺ في فضل علي ﵁، بل حشر كل ما روي فيه! وعلي ﵁ كغيره من الخلفاء الراشدين والصحابة الكاملين أسمى مقاما من أن يمدحوا بما لم يصح عن رسول الله صلى الله تعالى عليه وآله وسلم.\nولو أن أهل السنة والشيعة اتفقوا على وضع قواعد في \" مصطلح الحديث \" يكون التحاكم إليها عند الاختلاف في مفردات الروايات، ثم اعتمدوا جميعا على ما صح منها، لو أنهم فعلوا ذلك لكان هناك أمل في التقارب والتفاهم في أمهات المسائل المختلف فيها بينهم، أما والخلاف لا يزال قائما في القواعد والأصول على أشده فهيهات هيهات أن يمكن التقارب والتفاهم معهم، بل كل محاولة في سبيل ذلك فاشلة. والله المستعان.\n<span data-type=\"title\" id=toc-902>٨٩٥ </span>- \" لا تسبوا عليا، فإنه ممسوس في ذات الله تعالى \".\nضعيف جدا.\nرواه أبو نعيم في \" الحلية \" (١ / ٦٨): حدثنا سليمان بن أحمد: حدثنا هارون بن سليمان المصري: حدثنا سعد بن بشر الكوفي حدثنا عبد الرحيم بن سليمان عن يزيد بن أبي زياد عن إسحاق بن كعب بن عجرة عن أبيه مرفوعا.\nقلت: وهذا سند واه جدا، مسلسل بعلل عدة:\nالأولى: إسحاق بن كعب فإنه \" مجهول الحال \" كما قال ابن القطان والحافظ.\nالثانية: يزيد بن أبي زياد وهو الدمشقي، قال الحافظ: \" متروك \".\nالثالثة: سعد بن بشر الكوفي لم أعرفه، وأخشى أن يكون وقع في اسمه تحريف، فقد أورد الحديث الهيثمي في \" مجمع الزوائد \" (٩ / ١٣٠) وقال: \" رواه الطبراني في \" الكبير \" و\" الأوسط \" وفيه سفيان بن بشر أو بشير، متأخر، ليس","vol":"2","page":299},{"text":"هو الذي روى عن أبي عبد الرحمن الحبلي، ولم أعرفه، وبقية رجاله وثقوا، وفي بعضهم ضعف \".\nالرابعة: هارون بن سليمان المصري لم أجد من ذكره. ومما سبق تعلم تقصير الهيثمي في الكلام عليه، والإفصاح عن علله التي تقضي على الحديث بالضعف الشديد، إن سلم من الوضع الذي يشهد به القلب، والله أعلم.\n<span data-type=\"title\" id=toc-903>٨٩٦ </span>- \" جددوا إيمانكم، قيل: يا رسول الله وكيف نجدد إيماننا؟ قال: أكثروا من قول: لا إله إلا الله \".\nضعيف.\nأخرجه الحاكم (٤ / ٢٥٦) وأحمد (٢، ٣٥٩) من طريق صدقة بن موسى السلمي الدقيقي: حدثنا محمد بن واسع عن شتير بن نهار عن أبي هريرة مرفوعا، وقال الحاكم: \" صحيح الإسناد \"! ورده الذهبي بقوله: \" قلت: صدقة ضعفوه \".\nقلت: وشتير نكرة كما في \" الميزان \"، فقول المنذري في \" الترغيب \" (٢ / ٢٣٩): \" رواه أحمد والطبراني، وإسناد أحمد حسن \" ليس بحسن، وكذا قول الهيثمي (١٠ / ٨٢): \" رواه أحمد والطبراني ورجال أحمد ثقات \". وفي موضع آخر (١ / ٥٢): \" رواه أحمد وإسناده جيد، وفيه سمير بن نهار وثقه ابن حبان \".\nفقد تبين منه أن توثيقه في الموضع الأول لبعض رجاله إنما عمدته في ذلك توثيق ابن حبان، وقد بينا في \" ردنا على الشيخ الحبشي \" وفي غيره أن توثيق ابن حبان مما لا ينبغي الاعتماد عليه، لأن من قاعدته فيه توثيق المجهولين!","vol":"2","page":300},{"text":"<span data-type=\"title\" id=toc-904>٨٩٧ </span>- \" أعظم الناس هما المؤمن الذي يهتم بأمر دنياه وآخرته \".\nضعيف.\nرواه ابن ماجه (٢ / ٢١٤٣) وابن أبي الدنيا في \" الهم والحزن \" (٧٤ / ٢) عن إسماعيل بن بهرام: حدثنا الحسن بن محمد بن عثمان - زوج بنت الشعبي -: حدثنا سفيان عن الأعمش عن يزيد الرقاشي عن أنس بن مالك مرفوعا، وقال ابن ماجه: \" غريب، تفرد به إسماعيل \". قلت: وهو صدوق كما في \" التقريب \" لكن شيخه الحسن محمد بن عثمان لم يوثقه أحد، وقال الأزدي: \" منكر الحديث \".\nويزيد الرقاشي ضعيف كما في \" التقريب \" وقال المناوي في \" الفيض \": \" قال في \" الميزان \" عن النسائي وغيره: متروك، وعن شعبة: لأن أزني أحب إلي من أن أحدث عنه! انتهى. ورواه عن أنس أيضا البخاري في \" الضعفاء \" فكان ينبغي للمصنف","vol":"2","page":300},{"text":"ذكره للتقوية، وبه يصير حسنا لغيره \"!\nقلت: بل لا يزال الحديث واهيا، لأن البخاري رواه في \" الضعفاء \" من هذا الوجه كما في \" الميزان \"، فلا أدري\nكيف غفل المناوي عن هذا؟ ولئن كان علم ذلك وحسنه، فالأمر أدهى وأمر، لأن إخراج البخاري للطريق الواهي لاسيما في \" الضعفاء \" لا يقويه كما هو بدهي.\n<span data-type=\"title\" id=toc-905>٨٩٨ </span>- \" كل معروف صدقة، وما أنفق الرجل في نفسه وأهله كتب له صدقة، وما وقى به المرء عرضه كتب له به صدقة، وما أنفق المؤمن من نفقة فإن خلفها على الله، فالله ضامن إلا ما كان في بنيان، أو معصية، فقلت لمحمد بن المنكدر: وما وقى به الرجل عرضه؟ قال: ما يعطي الشاعر وذا اللسان المتقى \".\nضعيف.\nأخرجه عبد بن حميد في \" المنتخب من المسند \" (١١٧ / ٢) وابن عدي (٢٤٩ / ٢) والدارقطني (ص ٣٠٠) والحاكم (٢ / ٥٠) والبغوي في \" شرح السنة \" (١ / ١٨٨ / ١) والثعلبي في \" تفسيره \" (٣ / ١٤٥ / ١) من طرق عن عبد الحميد بن الحسن الهلالي: حدثنا محمد بن المنكدر عن جابر مرفوعا. وقال الحاكم: \" صحيح الإسناد \". ورده الذهبي بقوله: \" قلت: عبد الحميد ضعفه الجمهور \".\nقلت: أنه كان يخطىء حتى خرج عن حد الاحتجاج به إذا انفرد، كما قال ابن حبان (٢ / ١٣٥ - ١٣٦) وقال الساجي: \" ضعيف يحدث بمناكير \".\nقلت: فهذا جرح مفسر، فهو مقدم على توثيق ابن معين له، مع تفرده به. ونقل المناوي عن الذهبي أنه قال في \" الميزان \": \" غريب جدا \". قلت: لكن الجملتان الأوليان من الحديث صحيحتان، لأن لهما شواهد كثيرة في الصحيحين وغيرهما، وإنما أوردناه هنا للزيادة التي بعدهما، وقد ساق لها الحاكم شاهدا بلفظ آخر ولكنه موضوع وهو:","vol":"2","page":301},{"text":"<span data-type=\"title\" id=toc-906>٨٩٩ </span>- \" من استطاع منكم أن يقي دينه وعرضه بماله فليفعل \".\nموضوع.\nأخرجه الحاكم (٢ / ٥٠) عن حامد بن آدم: حدثنا أبو عصمة نوح، عن عبد الرحمن بن بديل عن أنس بن مالك مرفوعا.","vol":"2","page":301},{"text":"ذكره الحاكم شاهدا.. للحديث الذي قبله وقال: \" ليس من شرط هذا الكتاب \". وتعقبه الذهبي بقوله: \" قلت: أبو عصمة هالك \".\nقلت: وهو نوح بن أبي مريم الجامع، كذاب وضاع مشهور، وقد قيل فيه: \" جمع كل شيء إلا الصدق \"! والراوي عنه حامد بن آدم كذبه ابن عدي وغيره، وقال ابن معين: \" كذاب لعنه الله \". وعده السليماني فيمن اشتهر بوضع الحديث.\nقلت: ومع هذا كله فقد سود السيوطي \" جامعه \" بهذا الحديث!\n<span data-type=\"title\" id=toc-907>٩٠٠ </span>- \" إني لأعلم أنك لا تضر ولا تنفع، ولكن هكذا فعل أبي إبراهيم \".\nمنكر.\nأخرجه ابن قانع في \" حديث مجاعة بن الزبير أبي عبيدة \" (ق ٧٢ / ٢): حدثنا أبو عبيدة عن القاسم بن عبد الرحمن عن منصور بن السود عن جابر بن عبد الله الأنصاري أن رسول الله ﷺ لما قدم مكة هرول، ومشى أربعا، واستلم، ثم بكى وقال: فذكره.\nقلت: وهذا سند ضعيف أبو عبيدة هذا ضعيف، والحديث منكر رفعه، والصحيح أنه من قول عمر بن الخطاب كما هو مشهور في \" الصحيحين \" وغيرهما دون قوله \" ولكن ... \" وقال بدلها: \" ولولا أني رأيت رسول الله ﷺ يقبلك ما قبلتك \". وقد ذكره السيوطي في \" الجامع الكبير \" (٣ / ١١٨ / ١) عن عمر مرفوعا، وعن أبي بكر موقوفا، وقال: \" رواه ابن أبي شيبة والدارقطني في \" العلل \" \"، وسكت على إسناده كما هي عادته، وما أراه يصح، والله أعلم.","vol":"2","page":302},{"text":"<span data-type=\"title\" id=toc-908>٩٠١ </span>- \" خصلتان معلقتان في أعناق المؤذنين للمسلمين: صلاتهم وصيامهم \".\nموضوع.\nرواه ابن ماجه رقم (٧١٢) عن بقية عن مروان بن سالم عن عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا.\nقلت: قال البوصيري في \" الزوائد \" (ق ٤٧ / ٢): \" هذا إسناد ضعيف، لتدليس بقية بن الوليد \".\nقلت: شيخه مروان شر منه، قال فيه البخاري وغيره: \" منكر الحديث \". وقال أبو عروبة الحراني: \" يضع الحديث \"، وقال ابن حبان (٢ / ٣١٧): \" كان ممن يروي عن المشاهير المناكير، ويأتي عن الثقات بما ليس من حديث الأثبات \".","vol":"2","page":302},{"text":"<span data-type=\"title\" id=toc-909>٩٠٢ </span>- \" كل أمر ذي بال لا يبدأ فيه بحمد الله والصلاة علي فهو أقطع أبتر، مسحوق من كل بركة \".\nموضوع.\nرواه السبكي في \" طبقات الشافعية الكبرى \" (١ / ٨) من طريق إسماعيل بن أبي زياد الشامي عن يونس بن يزيد عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا. وقال (١ / ١٠): \" لا يثبت \".\nقلت: بل هو موضوع بهذا السياق، وآفته إسماعيل هذا، قال الدارقطني: \" متروك الحديث \". قلت وقد روي الحديث من طريق أخرى عن الزهري به دون ذكر الصلاة، ودون قوله \" أبتر.... \" وهو ضعيف الإسناد كما حققته في \" إرواء الغليل في تخريج أحاديث منار السبيل \" (رقم ١ و٢) .","vol":"2","page":303},{"text":"<span data-type=\"title\" id=toc-910>٩٠٣ </span>- \" إذا توضأتم فأشربوا أعينكم الماء، ولا تنفضوا أيديكم من الماء، فإنها مراوح الشيطان \".\nموضوع.\nأخرجه ابن أبي حاتم في \" العلل \" (١ / ٣٦ رقم ٧٣) وابن حبان في \" المجروحين \" (١ / ١٩٤) وابن عدي في \" الكامل \" (٤٠ / ١) من طريق البختري بن عبيد عن أبيه عن أبي هريرة مرفوعا، وقال ابن أبي حاتم: \" سألت أبي عنه؟ فقال: هذا حديث منكر، والبختري ضعيف الحديث، وأبوه مجهول \". وكذا قال ابن عدي أن الحديث منكر. قلت: والبختري هذا متهم، قال أبو نعيم: \" روى عن أبيه عن أبي هريرة موضوعات \"، وكذا قال الحاكم والنقاش، وقال ابن حبان: \" روى عن أبيه عن أبي هريرة نسخة فيها عجائب، كان يسرق الحديث، وربما قلبه \".\nقلت: وحديثه هذا من الأدلة على ذلك، فقد روي عنه ﷺ ما يقطع كل عارف بهديه ﷺ في طهوره أنه لم يكن يفعل بمقتضى هذا الحديث، بل صح عنه ما يخالفه في شطره الثاني، فقد أخرج الشيخان وغيرهما عن ميمونة زوج النبي ﷺ قالت: وضعت للنبي ﷺ غسلا فسترته بثوب، وصب على يديه فغسلها، ثم صب بيمينه على شماله فغسل فرجه، فضرب بيده الأرض فمسحها، ثم غسلها، فمضمض واستنشق، وغسل وجهه وذراعيه، ثم صب على رأسه، وأفاض على جسده، ثم تنحى فغسل قدميه، فناولته ثوبا، فلم يأخذه، فانطلق وهو ينفض يديه.","vol":"2","page":303},{"text":"ومن تراجم البخاري لهذا الحديث: \" باب نقض اليدين من الغسل عن الجنابة \". قال الحافظ: \" استدل به على جواز نقض ماء الغسل والوضوء، وهو ظاهر قال: وفيه حديث ضعيف أورده الرافعي وغيره \"، ثم ذكر هذا ثم قال: \" قال ابن الصلاح: \" لم أجده \". وتبعه النووي، وقد أخرجه ابن حبان في \" الضعفاء \" وابن أبي حاتم في \" العلل \" من حديث أبي هريرة، ولو لم يعارضه هذا الحديث الصحيح لم يكن صالحا لأن يحتج به \". وقال ابن عدي في \" الكامل \" في ترجمة البختري (ق ١٤٠ / ١): \" روى عن أبيه عن أبي هريرة قدر عشرين حديثا، عامتها مناكير، فمنها: أشربوا أعينكم الماء \". وقال الذهبي: \" هذا أنكرها \".\nإذا عرفت هذا فمن العجائب قول بعضهم: أن الأولى ترك النفض لقوله ﷺ: \" إذا توضأتم فلا تنفضوا أيديكم \"! فاحتج بالحديث الضعيف! وتأول بعضهم من أجله الحديث الصحيح الذي ذكرته فحمل النقض المذكور فيه على تحريك اليدين في المشي، حكاه القاضي عياض ورده بقوله: \" وهو تأول بعيد \". فتعقبه الشيخ علي القاري في \" المرقاة \" بقوله (١ / ٣٢٥): \" قلت: وإن كان التأويل بعيدا فالحمل عليه جمعا بين الحديثين أولى من الحمل على ترك الأولى \"! قلت: وكأنه خفي عليه ضعف هذا الحديث وإلا فمثله لا يخفى عليه أنه لا يسوغ تأويل النص الصحيح من أجل الضعيف، فهذا من آثار الأحاديث الضعيفة والجهل بها، فتأمل. والحديث أورده السيوطي في \" الجامع الكبير \" (ج ١ / ٥٠ / ١) بهذا السياق من رواية الديلمي في \" مسند الفردوس \" عن أبي هريرة. وأورده فيه (١ / ١٠١ / ٢) وفي \" الصغير \" بلفظ \" أشربوا أعينكم الماء عند الوضوء، ولا تنفضوا ... \" الحديث من رواية أبي يعلى وابن عدي، وزاد في \" الكبير \": \" وابن عساكر \" وقال فيه: \" والبختري ضعفه أبو حاتم، وتركه غيره \" ثم ذكر قول ابن عدي المتقدم أن الحديث من مناكيره.\n<span data-type=\"title\" id=toc-911>٩٠٤ </span>- \" نسخ الأضحى كل ذبح وصوم رمضان كل صوم والغسل من الجنابة كل غسل، والزكاة كل صدقة \".\nضعيف جدا.\nرواه الدارقطني في \" سننه \" (ص ٥٤٣) من طريق الهيثم بن سهل: المسيب بن شريك: أخبرنا عبيد المكتب عن عامر عن مسروق عن علي مرفوعا، وقال: \" خالفه المسيب بن واضح عن المسيب - هو ابن شريك - وكلاهما ضعيفان، والمسيب ابن شريك متروك \".","vol":"2","page":304},{"text":"ثم ساقه من طريق ابن واضح: أخبرنا المسيب بن شريك عن عتبة بن يقظان عن الشعبي عن مسروق به وقال: \" عتبة بن يقظان متروك أيضا \". ورواه البيهقي (٩ / ٢٦١ - ٢٦٢) عن ابن شريك بالوجهين، ونقل عن الدارقطني ما سبق من التضعيف الشديد، وأقره عليه، ونقل الزيلعي في \" نصب الراية \" (٤ / ٢٠٨) عنه أنه قال: إسناده ضعيف بمرة \". وأقره عليه.\nومن آثار هذا الحديث السيئة أنه صرف جما غفيرا من هذه الأمة، عن سنة صحيحة مشهورة، ألا وهي العقيقة، وهي الذبح عن المولود في اليوم السابع، عن الغلام شاتين وعن الأنثى شاة واحدة، وقد جاء في ذلك أحاديث كثيرة تراجع في كتاب \" تحفة الودود في أحكام المولود \" للعلامة ابن القيم، أجتزئ هنا بإيراد واحد منها وهو قوله ﷺ: \" مع الغلام عقيقه، فأهريقوا عنه دما \". رواه البخاري (٩ / ٤٨٦) وغيره من حديث سلمان بن عامر الضبي مرفوعا.\nلقد تُرَك العمل بهذا الحديث الصحيح وغيره مما في الباب حتى لا تكاد تسمع في هذه البلاد وغيرها أن أحدا من أهل العلم والفضل - دع غيرهم - يقوم بهذه السنة! ولو أنهم تركوها إهمالا كما أهملوا كثيرا من السنن الأخرى لربما هانت المصيبة، ولكن بعضهم تركها إنكارا لمشروعيتها! لا لشيء إلا لهذا الحديث الواهي! فقد استدل به بعض الحنفية على نسخ مشروعية العقيقة! فإلى الله المشتكى من غفلة الناس عن الأحاديث الصحيحة، وتمسكهم بالأحاديث الواهية والضعيفة.\n<span data-type=\"title\" id=toc-912>٩٠٥ </span>- \" كان إذا أتي بطعام أكل مما يليه، وإذا أتي بالتمر جالت يده \".\nموضوع.\nرواه أبو بكر الشافعي في \" الفوائد \" (١٠٦ / ١) وابن حبان (٢ / ١٦٥) وابن عدي في \" الكامل \" (٢٥٤ / ٢) وأبو الشيخ في \" أخلاق النبي ﷺ \" (ص ٢٢٢) والخطيب في \" تاريخ بغداد \" (١١ / ٩٥) واللفظ له من طريق عبيد بن القاسم: أخبرنا هشام بن عروة عن أبيه عن عائشة مرفوعا.\nقلت: وهذا سند موضوع، آفته عبيد هذا وهو ابن أخت سفيان الثوري كذبه ابن معين. وقال صالح جزرة: \" يضع الحديث \". وكذا قال أبو داود كما في \" الميزان \". ثم ساق له أحاديث هذا أحدها وقال ابن حبان: \" كان يروي عن هشام بنسخة موضوعة لا يحل كتابة حديثه إلا على وجه التعجب \".\nوالحديث مما سود به السيوطي كتابه \" الجامع الصغير \" أورده فيه من رواية الخطيب فقط! وتعقبه المناوي فأجاد قائلا:","vol":"2","page":305},{"text":"\" وظاهر صنيع المصنف أن مخرجه الخطيب خرجه وسكت عليه وهو تلبيس فاحش، فقد تعقبه بما نصه: قال أبو علي (صالح بن محمد جزرة): هذا كذب وعبيد بن أخت سفيان كان يضع الحديث، وله أحاديث مناكير اهـ كلامه \".\nأورده الهيثمي (٥ / ٢٧) وقال: \" رواه البزار وفيه خالد بن إسماعيل وهو متروك \". قلت: والشطر الثاني منه رواه أبو الشيخ من طريق رجل من بني ثور عن هشام بن عروة به.\nوهذا الرجل الذي لم يسم هو عبيد بن القاسم الكذاب المذكور في الطريق الأولى لأنه ابن أخت سفيان الثوري كما سبق، وهذا من الأدلة الكثيرة على عدم الاحتجاج بحديث المجهولين لاحتمال أن يكونوا من الضعفاء، أو الكذابين، فلا يجوز الاحتجاج بهم حتى ينكشف حقيقة أمرهم.\nولعل ما يتداوله أهل الشام فيما بينهم وهم يتفكهون: \" كل شيء بحشمة إلا التوت \" أصله هذا الحديث الموضوع! وله شاهد ضعيف من قوله ﷺ، سنتكلم عليه إن شاء الله تعالى برقم (١١٢٧) .\n<span data-type=\"title\" id=toc-913>٩٠٦ </span>- \" كرسيه موضع قدمه، والعرش لا يقدر قدره \".\nضعيف.\nرواه الضياء في \" المختارة \" (٢٥٢ / ١ - ٢) عن شجاع بن مخلد الفلاس عن أبي عاصم عن سفيان عن عمار الدهني عن مسلم البطين عن سعيد بن جبير عن ابن عباس قال: سئل النبي ﷺ عن قول الله (وسع كرسيه السموات والأرض) قال: فذكره.\nورواه من طرق أخرى عن أبي عاصم به موقوفا على ابن عباس وقال: \" إنه الأولى \". والموقوف أخرجه الطبراني في \" معجمه الكبير \" (ج ٣) وقد فاتني موضعه منه، وغالب الظن أنه بين الورقة (١٥٠ والورقة ١٧٠) وقال الهيثمي (٦ / ٣٢٣): \" ورجاله رجال الصحيح \".\nوكذلك أخرجه محمد بن عثمان بن أبي شيبة في \" العرش \" (١١٤ / ٢) والحاكم (٢ / ٢٨٢) عن أبي عاصم به موقوفا وقال: \" صحيح على شرط الشيخين \" ووافقه الذهبي. ورواه ابن مردويه من طريق شجاع بن مخلد به مرفوعا كما في \" تفسير ابن كثير \" وقال: \" وهو غلط.\nورواه ابن مردويه من طريق الحكم بن ظهير الفزاري الكوفي وهو متروك عن السدي عن أبيه عن أبي هريرة مرفوعا ولا يصح أيضا \". وروى ابن أبي شيبة أيضا (١١٤ / ١ - ٢) وابن جرير في تفسيره (٥ / ٣٩٨ طبع ...) والبيهقي في \" الأسماء والصفات \" (ص ٢٩٠ - هند) عن عمارة بن عمير عن أبي موسى قال:","vol":"2","page":306},{"text":"\" الكرسي موضع القدمين، وله أطيط كأطيط الرجل \". قلت: وإسناده صحيح إن كان عمارة بن عمير سمع من أبي موسى، فإنه يروي عنه بواسطة ابنه إبراهيم بن أبي موسى الأشعري، ولكنه موقوف، ولا يصح في الأطيط حديث مرفوع، كما تقدم تحت رقم (٨٦٦)، وانظر تفسير ابن كثير (٢ / ١٣ - ١٤ طبع المنار) .\n<span data-type=\"title\" id=toc-914>٩٠٧ </span>- \" أعتقوا عنه، يعتق الله بكل عضومنه، عضوا منه من النار \".\nضعيف.\nرواه أبو داود (٢٩٦٤) وعنه الخطيب في \" الفقيه والمتفقه \" (٢ / ٤٥ - طبع الرياض) والطحاوي في \" المشكل \" (١ / ٣١٥) والحاكم (٢ / ٢١٢) وعنه البيهقي (٨ / ١٣٢ - ١٣٣ و١٣٣) وأحمد (٣ / ٤٧١) عن ضمرة بن ربيعة عن إبراهيم بن أبي عبلة عن الغريف بن الديلمي قال: \" أتينا واثلة بن الأسقع فقلنا له: حدثنا حديثا ليس فيه زيادة ولا نقصان، فغضب وقال: إن أحدكم ليقرأ ومصحفه معلق في بيته فيزيد وينقص! قلنا: إنما أردنا حديثا سمعته من النبي ﷺ قال: أتينا رسول الله ﷺ في صاحب لنا أو جب - يعني النار - بالقتل، فقال: فذكره.\nثم رواه الطحاوي (١ / ٣١٤) وأحمد (٤ / ١٠٧) من طريق عبد الله بن المبارك، والخطيب من طريق يحيى بن حمزة، كلاهما عن إبراهيم بن أبي عبلة عن الغريق بن عياش به مختصرا بلفظ: أتى النبي ﷺ نفر من بني سليم، فقالوا: إن صاحبا لنا أو جب، قال: \" فليعتق رقبة، يفدي الله بكل عضومنها عضوا منه من النار \".\nثم رواه أحمد (٣ / ٤٩٠) من طريق أبي علاثة قال: حدثنا إبراهيم بن أبي عبلة عن واثلة بن الأسقع به. وأسقط من الإسناد الغريق هذا. وابن علاثة فيه ضعف. قلت والإسناد ضعيف من أجل الغريق فإنه لم يرو عنه غير إبراهيم بن أبي عبلة، ولم يوثقه غير ابن حبان (١ / ١٨٣) . قال الحافظ في \" التهذيب \": \" وقال ابن حزم: مجهول. وذكره بالعين المهملة \".\nقلت: وكذلك وقع في \" مستدرك الحاكم \" وقال: \" عريف هذا لقب عبد الله بن الديلمي، حدثنا بصحة ما ذكرته أبو إسحاق إبراهيم ابن فراس الفقيه: حدثنا بكر بن سهل الدمياطي: حدثنا عبد الله بن يوسف التنيسي: حدثنا عبد الله بن سالم: حدثني إبراهيم بن أبي عبلة قال: كنت جالسا بـ (ريحاء) فمر بي واثلة بن الأسقع متوكئا على عبد الله بن الديلمي، فأجلسه، ثم جاء إلي فقال: عجب ما حدثني هذا الشيخ، يعني واثلة، قلت: ما حدثك؟ فقال: حدثني: كنت جالسا مع رسول الله ﷺ في غزوة تبوك فأتاه نفر من بني سليم فقالوا.... \".","vol":"2","page":307},{"text":"قلت: فذكر الحديث مثل رواية ضمرة ثم قال الحاكم: \" فصار الحديث بهذه الروايات صحيحا على شرط الشيخين \". قلت: ووافقه الذهبي، وليس كذلك لأمرين: الأول: أن هذه الرواية التي ساقها مستدلا على صحة ما ذكر، فيها الدمياطي وهو ضعيف. لكنه قد توبع فقال الطحاوي (١ / ٣١٦): حدثنا علي بن عبد الرحمن: حدثنا عبد الله بن يوسف الدمشقي: حدثنا عبد الله بن سالم به. وعلي بن عبد الرحمن هو المعروف بـ (علان) المصري، قال ابن أبي حاتم (٣ / ١ / ١٩٥): \" صدوق \".\nوتابعه إبراهيم بن يعقوب الجوزجاني: حدثنا عبد الله بن يوسف به. أخرجه ابن حبان (١٢٠٦) . ثم رواه الطحاوي من طريق الوليد بن مسلم: حدثني مالك بن أنس وغيره عن إبراهيم بن أبي عبلة أنه حدثهم عن عبد الله بن الديلمي عن واثلة نحوحديث ابن المبارك. قلت: فهذا كله يصحح ما ذكره الحاكم أن الغريف لقب لعبد الله بن الديلمي، أو على الأصح يدل على أن اسم الغريف عبد الله، وهي فائدة لا تجدها في كتب الرجال، ولكن هل يصير الحديث بذلك صحيحا؟ ذلك ما سترى الجواب عنه فيما يأتي. الأمر الثاني: أن عبد الله بن الديلمي المذكور في هذه الروايات ليس هو الذي عناه الحاكم: عبد الله بن فيروز الديلمي أبو بشر وهو الذي وثقه ابن معين والعجلي وغيرهما، وروى له أصحاب السنن إلا الترمذي، بل هو ابن أخي هذا، فقد تقدم في بعض الرويات أنه الغريف بن عياش، وفي أخرى عند الطحاوي والخطيب \" الغريف بن عياش بن فيروز الديلمي \"، ولذلك قال في ترجمة أبي بشر من \" التهذيب \": \" هو أخو الضحاك بن فيروز وعم الغريف بن عياش بن فيروز \".\nفإذا ثبت أنه عبد الله بن عياش بن فيروز وهو غير عبد الله بن فيروز، وجب أن نتطلب معرفة حاله، وإذا عرفت مما سبق في ترجمته أنه مجهول، نستنتج من ذلك أن الحديث ضعيف لا يصح وأن الحاكم والذهبي وهما في تصحيحهما إياه، لاسيما وقد صححاه على شرط الشيخين، والعصمة لله وحده.\nوفي الحديث علة أخرى، وهي الاضطراب في متنه، ففي رواية ضمرة وعبد الله بن سالم: \" أعتقوا عنه \"، وفي رواية ابن المبارك ومالك: \" فليعتق رقبة \". وتابعهما عليها يحيى بن حمزة وهانىء بن عبد الرحمن عند الطحاوي، ولفظ هانىء: \" مروه فليعتق رقبة \". فهذه الرواية أرجح لاتفاق هؤلاء الأربعة عليها، وفيهم مالك وابن المبارك وهما في التثبت والحفظ على ما هما عليه، كما قال الطحاوي.","vol":"2","page":308},{"text":"ثم ذكر أن الرواية الأولى تعارض القرآن فقال: \" ووجدنا كتاب الله قد دفع مثل هذا المعنى عن ذوي الذنوب، وهو قوله تعالى في الجزاء عن كفارة الصيد المقتول في الإحرام في (سورة المائدة) على ما ذكر فيها، ثم أعقبه بقوله: (ليذوق وبال أمره) فأخبر أنه جعل الكفارة في الصيد في الإحرام على قاتله ليذوق وبال قتله، فمثل ذلك على كل كفارة عن ذنب، إنما يراد بها ذوق المذنب وبالها، وفي ذلك ما يمنع تكفير غيره عنه في ذلك بعتاق عنه أو بغيره \".\nثم ختم الطحاوي كلامه على الحديث بأن ذكر وجها للتوفيق بين الروايتين لا أرى فائدة من حكايته، لسببين:\nالأول: أن الحديث من أصله ضعيف.\nالثاني: أنه لوصح فإحدى الروايتين خطأ قطعا، لأن الحادثة واحدة لم تكرر، وبالتالي فاللفظ الذي نطق به ﵇ واحد، اختلف الرواة في تحديده، فلابد من المصير إلى الترجيح، وقد فعلنا، وذلك يغني عن محاولة التوفيق، والله أعلم.\n(تنبيه): الحديث سكت عليه المنذري في \" مختصر السنن \" (٥ / ٤٢٤) وقال: \" أخرجه النسائي \". والظاهر أنه يعني في \" الكبرى \" له فإني لم أجده في \" الصغرى \"، ولا عزاه إليه النابلسي في \" ذخائر المواريث \" (٢ / ١٢٥ - ١٢٦)، وعزاه السيوطي في \" الجامع الكبير \" (١ / ١٠٧ / ١) لأبي داود وابن حبان والطبراني في \" الكبير \" والحاكم والبيهقي.\nهذا وقد يستدل بالحديث من يقول بوصول ثواب العمل إلى غير عامله إذا وهبه له، وهو خلاف قوله تعالى (وأن ليس للإنسان إلا ما سعى) وما في معناه من الأحاديث ولوصح هذا الحديث لكان من جملة المخصصات للآية، وقد حقق الإمام الشوكاني القول في هذا الموضوع وذكر ما وقف عليه من المخصصات المشار إليها، فراجعه في \" نيل الأوطار \" (٣ / ٣٣٣ - ٣٣٦)، مع فصل \" ما ينتفع به الميت \" من كتابي \" أحكام الجنائز \" (ص ١٦٨ - ١٧٨) .\n<span data-type=\"title\" id=toc-915>٩٠٨ </span>- \" إن عيسى بن مريم كان يقول: لا تكثروا الكلام بغير ذكر الله فتقسوا قلوبكم، فإن القلب القاسي بعيد من الله، ولكن لا تعلمون، ولا تنظروا في ذنوب الناس كأنكم أرباب، وانظروا في ذنوبكم كأنكم عبيد، فإنما الناس مبتلى ومعافى، فارحموا أهل البلاء، واحمدوا الله على العافية \".\nلا أصل له مرفوعا.\nوإنما أورده الإمام مالك في \" الموطأ \" (٢ / ٩٨٦ / ٨) بدون إسناد أنه بلغه أن عيسى بن مريم كان يقوله. وليس من عادتي أن أورد مثل هذا الكلام لأن راويه لم يعزه إلى النبي ﷺ ولكني","vol":"2","page":309},{"text":"رأيت الأستاذ محمد فؤاد عبد الباقي كتب تحت هذا الكلام في نسخة \" الموطأ \" التي قام هو على تصحيحها وتخريج أحاديثها ما نصه: \" مرسل، وقد وصله العلاء بن عبد الرحمن بن يعقوب عن أبيه عن أبي هريرة، أخرجه مسلم في: ٤٥ - كتاب البر والصلة والآداب، ٢٠ - باب تحريم الغيبة، حديث ٧ \".\nولما وقف على هذا بعض من لا علم عنده، نقل هذا الكلام المنسوب إلى عيسى ﵇ في كتاب له، وعزاه للموطأ ومسلم! فلما وقفت عليه (قبل أن يطبع كتابه، وخير له أن لا يطبعه لكثرة أوهامه) استنكرت عزوه لمسلم أشد الاستنكار، ولما نبهته على ذلك احتج بتخريج فؤاد عبد الباقي - وهو يظنه لبالغ جهله بهذا العلم أنه من تخريج الإمام مالك نفسه! - فأكدت له أنه خطأ، ثم رأيت من الواجب أن أنبه عليه هنا، كي لا يغتر به آخرون، فيقعون في الكذب على رسول الله ﷺ من حيث لا يريدون ولا يشعرون.\nوقد تبين لي فور رجوعي إلى تخريج عبد الباقي أن الخطأ - فيما أظن - ليس منه مباشرة، بل من الطابع، فإن هذا التخريج كان حقه أن يوضع في الباب الذي يلي كلام عيسى ﵇، ففيه أورد مالك حديثا مرسلا في الغيبة، وهو الذي وصله مسلم في الباب الذي ذكره فؤاد عبد الباقي، فيبدو أن التخريج كان مكتوبا في ورقة مفصولة عن الحديث، فسها الطابع وطبعه تحت كلام عيسى ﵇، فكان هذا الخطأ الفاحش، وبقي حديث الغيبة بدون تخريج، ثم لا أدري إذا كان الأستاذ فؤاد أشرف على تصحيح الكتاب بنفسه وهو يطبع، فذهل عن هذه الخطيئة، أو وكل أمر التصحيح إلى من لا علم عنده بالحديث إطلاقا، فبدهي أن تنطلي عليه الخطيئة، والعصمة لله وحده. نعم قد روي الحديث مرفوعا مختصرا، وإسناده ضعيف كما سيأتي بيانه برقم (٩٢٠) .\n<span data-type=\"title\" id=toc-916>٩٠٩ </span>- \" يا عم! والله لووضعوا الشمس في يميني، والقمر في يساري، على أن أترك هذا الأمر حتى يظهره الله أو أهلك فيه ما تركته \".\nضعيف.\nأخرجه ابن إسحاق في \" المغازي \" (١ / ٢٨٤ - ٢٨٥ سيرة ابن هشام): حدثني يعقوب بن عتبة بن المغيرة بن الأخنس أنه حدث: أن قريشا حين قالوا لأبي طالب هذه المقالة (١) بعث إلى رسول الله ﷺ فقال له: يا ابن أخي إن قومك قد جاؤني فقالوا لي كذا وكذا، للذي كانوا قالوا له، فأبق علي وعلى نفسك،\n_________\n(١) يعني قولهم - كما ذكره في السيرة قبيل هذا الحديث: \" يا أبا طالب إن لك سنا وشرفا ومنزلة فينا وإنا قد استنهيناك من ابن أخيك فلم تنهه عنا وإنا لا نصبر على هذا من شتم آلهتنا حتى تكفه عنا أو ننازله وإياك في ذلك حتى يهلك أحد الفريقين \". اهـ.","vol":"2","page":310},{"text":"ولا تحملني من الأمر ما لا أطيق، قال: فظن رسول الله ﷺ أنه قد بدا لعمه فيه بداء ... ومسلمه، وأنه قد ضعف عن نصرته والقيام معه، قال: فقال رسول الله ﷺ: فذكره. قال: ثم استعبر رسول الله ﷺ فبكى ثم قام فلما ولى ناداه أبو طالب: أقبل يا ابن أخي! فأقبل عليه رسول الله ﷺ فقال: اذهب يا ابن أخي فقل ما أحببت، فوالله لا أسلمك لشيء أبدا. قلت: وهذا إسناد ضعيف معضل، يعقوب بن عتبة هذا من ثقات أتباع التابعين، مات سنة ثمان وعشرين ومائة. وقد وجدت للحديث طريقا أخرى بسند حسن لكن بلفظ: \" ما أنا بأقدر على أن أدع لكم ذلك، على أن تستشعلوا لي منها شعلة يعني الشمس \". وقد خرجته في \" الأحاديث الصحيحة \" رقم (٩٢) .\n<span data-type=\"title\" id=toc-917>٩١٠ </span>- \" يا جبريل صف لي النار، وانعت لي جهنم، فقال جبريل: إن الله ﵎ أمر بجهنم فأو قد عليها ألف عام حتى ابيضت، ثم أمر بها فأو قد عليها ألف عام حتى احمرت، ثم أمر فأو قد عليها ألف عام حتى اسودت، فهي سوداء مظلمة، لا يضيء شررها، ولا يطفأ لهبها، والذي بعثك بالحق لوأن خازنا من خزنة جهنم برز إلى أهل الدنيا فنظروا إليه لمات من في الأرض كلهم من قبح وجهه، ومن نتن ريحه، والذي بعثك بالحق لوأن حلقة من حلق سلسلة أهل النار التي نعت الله في كتابه وضعت على جبال الدنيا لارفضت وما تقارت حتى تنتهي إلى الأرض السفلى، فقال رسول الله ﷺ: حسبي يا جبريل لا يتصدع قلبي، فأموت، قال: فنظر رسول الله ﷺ إلى جبريل وهو يبكي، فقال: تبكي يا جبريل وأنت من الله بالمكان الذي أنت به، فقال: مالي لا أبكي؟ أنا أحق بالبكاء! لعلي ابتلى بما ابتلي به إبليس، فقد كان من الملائكة، وما أدري لعلي ابتلي مثل ما ابتلي به هاروت وماروت، قال: فبكى رسول الله ﷺ وبكى جبريل ﵇، فما زالا يبكيان حتى نوديا: أن يا جبريل ويا محمد إن الله ﷿ قد أمنكما أن تعصياه، فارتفع جبريل ﵇، وخرج","vol":"2","page":311},{"text":"رسول الله ﷺ فمر بقوم من الأنصار يضحكون ويلعبون، فقال: أتضحكون ووراءكم جهنم؟! لوتعلمون ما أعلم لضحكتم قليلا ولبكيتم كثيرا، ولما أسغتم الطعام والشراب، ولخرجتم إلى الصعدات تجأرون إلى الله ﷿.. فنودي: يا محمد! لا تقنط عبادي، إنما بعثتك ميسرا ولم أبعثك معسرا فقال رسول الله ﷺ: سددوا وقاربوا \".\nموضوع.\nأخرجه الطبراني في \" الأوسط \" بسنده عن عمر بن الخطاب قال: \" جاء جبريل إلى النبي ﷺ في حين غير حينه الذي كان يأتيه فيه، فقام إليه رسول الله ﷺ فقال: يا جبريل: مالي أراك متغير اللون؟ فقال: ما جئتك حتى أمر الله بمفاتيح النار، فقال رسول الله ﷺ: يا جبريل صف لي النار. الحديث، أورده المنذري في \" الترغيب والترهيب \" (٤ / ٢٢٥ - ٢٢٦) وأشار لضعفه أو وضعه، وقد بين علته الهيثمي في \" المجمع \" فقال (١٠ / ٣٨٧): \" وفيه سلام الطويل وهو مجمع على ضعفه \".\nقلت: وذلك لأنه كان كذابا كما قال ابن خراش، وقال ابن حبان: (١ / ٣٣٥ - ٣٣٦): \" روى عن الثقات الموضوعات، كأنه كان المعتمد لها \". وقال الحاكم - على تساهله -: \" روى أحاديث موضوعة \". قلت: وهذا منها بلا شك فإن التركيب والصنع عليه ظاهر، ثم إن فيه ما هو مخالف للقرآن الكريم في موضعين منه:\nالأول: قوله في إبليس: \" كان من الملائكة \" والله ﷿ يقول فيه: (كان من الجن ففسق عن أمر ربه)، وما يروى عن ابن عباس في تفسير قوله: (من الجن) أي من خزان الجنان، وأن إبليس كان من الملائكة، فمما لا يصح إسناده عنه، ومما يبطله أنه خلق من نار كما ثبت في القرآن الكريم، والملائكة خلقت من نور كما في \" صحيح مسلم \" عن عائشة مرفوعا، فكيف يصح أن يكون منهم خلقة، وإنما دخل معهم في الأمر بالسجود لآدم ﵇ لأنه كان قد تشبه بهم وتعبد وتنسك، كما قال الحافظ ابن كثير، وقد صح عن الحسن البصري أنه قال: \" ما كان إبليس من الملائكة طرفة عين قط وإنه لأصل الجن، كما أن آدم ﵇ أصل البشر \".\nالموضع الثاني: قوله: \" ابتلي به هاروت وماروت \". فإن فيه إشارة إلى ما ذكر في بعض كتب التفسير أنهما أنزلا إلى الأرض، وأنهما شربا الخمر وزنيا وقتلا النفس بغير، فهذا مخالف لقول الله تعالى في حق الملائكة: (لا يعصون الله ما أمرهم ويفعلون ما يؤمرون)، ولم يرد ما يشهد لما ذكر، إلا في بعض الإسرائيليات التي لا ينبغي","vol":"2","page":312},{"text":"أن يوثق بها، وإلا في حديث مرفوع، قد يتوهم - بل أوهم - بعضهم صحته، وهو منكر بل باطل كما سبق تحقيقه برقم ١٧٠، ويأتي بعد حديث من وجه آخر.\n<span data-type=\"title\" id=toc-918>٩١١ </span>- \" اللهم اجعلني صبورا، اللهم اجعلني شكورا، اللهم اجعلني في عيني صغيرا وفي أعين الناس كبيرا \".\nمنكر.\nرواه الديلمي في \" مسند الفردوس \" (١ / ٢ / ١٩١) وذكره ابن أبي حاتم في \" العلل \" (٢ / ١٨٤) كلاهما من طريق عقبة بن عبد الله الأصم عن ابن بريدة عن أبيه: \" أن رجلا أتى النبي ﷺ فقال: علمني دعوة، فقال:.. فذكره، وقال ابن أبي حاتم عن أبيه: \" هذا حديث منكر لا يعرف، وعقبة لين الحديث \".\nوالحديث أورده الهيثمي في \" المجمع \" (١٠ / ١٨١) من دعائه ﷺ لا من تعليمه وقال: \" رواه البزار، وفيه عقبة بن عبد الله الأصم، وهو ضعيف، وحسن البزار حديثه \".\nقلت: لعل تحسين البزار لحديثه يعني حديثا خاصا غير هذا، وأراد الحسن المعنوي لا الاصطلاحي، فقد قال هو نفسه في عقبة هذا: \" غير حافظ، وإن روى عنه جماعة فليس بالقوي \". وقال ابن حبان (٢ / ١٨٨): \" كان ممن ينفرد بالمناكير عن الثقات المشاهير، حتى إذا سمعها من الحديث صناعته شهد لها بالوضع \".","vol":"2","page":313},{"text":"<span data-type=\"title\" id=toc-919>٩١٢ </span>- \" إن الملائكة قالت: يا رب كيف صبرك على بني آدم في الخطايا والذنوب؟ قال: إني ابتليتهم وعافيتكم، قالوا لوكنا مكانهم ما عصيناك، قال فاختاروا ملكين منكم، فلم يألوا أن يختاروا، فاختاروا هاروت وماروت، فنزلا، فألقى الله تعالى عليهما الشبق، قلت: وما الشبق؟ قال: الشهو ة، قال: فنزلا، فجاءت امرأة يقال لها الزهرة، فوقعت في قلوبهما، فجعل كل واحد منهما يخفي عن صاحبه ما في نفسه، فرجع إليها، ثم جاء الآخر، فقال: هل وقع في نفسك ما وقع في قلبي؟ قال: نعم، فطلباها نفسها، فقالت: لا أمكنكما حتى تعلماني الاسم الذي تعرجان به إلى السماء وتهبطان، فأبيا، ثم سألاها أيضا فأبت، ففعلا فلما استطيرت","vol":"2","page":313},{"text":"طمسها الله كوكبا وقطع أجنحتها، ثم سألا التوبة من ربهما، فخيرهما، فقال: إن شئتما رددتكم إلى ما كنتما عليه، فإذا كان يوم القيامة عذبتكما، وإن شئتما عذبتكما في الدنيا فإذا كان يوم القيامة رددتكما إلى ما كنتما عليه، فقال أحدهما لصاحبه: أن عذاب الدنيا ينقطع ويزول، فاختارا عذاب الدنيا على الآخرة، فأو حى الله إليهما أن ائتيا بابل، فانطلقا إلى بابل فخسف بهما، فهما منكوسان بين السماء والأرض معذبان إلى يوم القيامة \".\nباطل مرفوعا.\nرواه الخطيب في تاريخه (٨ / ٤٢ - ٤٣) وكذا ابن جرير في تفسيره (٢ / ٣٦٤) من طريق الحسين: سنيد بن داود: حدثنا الفرج بن فضالة عن معاوية بن صالح عن نافع قال: سافرت مع ابن عمر، فلما كان آخر الليل قال: يا نافع طلعت الحمراء؟ قلت: لا (مرتين أو ثلاثة)، ثم قلت: قد طلعت، قال: لا مرحبا بها وأهلا، قلت: سبحان الله، نجم سامع مطيع؟ قال: ما قلت لك إلا ما سمعت من رسول الله ﷺ، قال لي رسول الله ﷺ: فذكره بتمامه، لكن ليس عند ابن جرير: \" فنزلا.... \" إلخ، وقال الحافظ ابن كثير في \" تفسيره \" (١ / ٢٥٥): \" غريب جدا \". قلت: وآفته الفرج بن فضالة أو الراوي عنه سنيد، فإنهما ضعيفان كما في \" التقريب \"، والحديث أصله موقوف خطأ في رفعه أحدهما، والدليل على ذلك ما أخرجه ابن أبي حاتم بسند صحيح عن مجاهد قال: كنت نازلا على عبد الله بن عمر في سفر، فلما كان ذات ليلة قال لغلامه (الظاهر أنه نافع): انظر هل طلعت الحمراء؟ لا مرحبا بها ولا أهلا، ولا حباها الله، هي صاحبة الملكين، قالت الملائكة، يا رب كيف تدع عصاة بني آدم....؟ قال: إني ابتليتهم ... الحديث نحوه، قال ابن كثير: \" وهذا إسناد جيد وهو أصح من حديث معاوية بن صالح هذا، ثم هو مما أخذه ابن عمر عن كعب الأحبار كما تقدم بالسند الصحيح عنه في الحديث الذي قبله بحديث، والله أعلم، ثم قال ابن كثير: \" وقد روي في قصة هاروت وماروت عن جماعة من التابعين كمجاهد والسدي والحسن البصري وقتادة وأبي العالية والزهري والربيع بن أنس ومقاتل بن حيان وغيرهم، وقصها خلق من المفسرين من المتقدمين والمتأخرين، وحاصلها راجع في تفصيلها إلى أخبار بني إسرائيل إذ ليس فيها حديث مرفوع صحيح متصل الإسناد إلى الصادق المصدوق المعصوم الذي لا ينطق عن","vol":"2","page":314},{"text":"الهوى. وظاهر سياق القرآن إجمال القصة من غير بسط ولا إطناب فيها، فنحن نؤمن بما ورد في القرآن على ما أورده الله تعالى، والله أعلم بحقيقة الحال \".\nقلت: وقد زعمت امرأة من أهل دومة الجندل أنها رأتهما معلقين بأرجلهما ببابل، وأنها تعلمت منهم السحر، وهما في هذه الحالة، في قصة طويلة حكتها لعائشة رضي الله تعالى عنها، رواها ابن جرير في \" تفسيره \" (٢ /٣٦٦ - ٣٦٧) بإسناد حسن عن عائشة، ولكن المرأة مجهولة فلا يوثق بخبرها، وقد قال ابن كثير (١ / ٢٦٠): \" إنه أثر غريب وسياق عجيب \". وقد اكتفيت بالإشارة إليه، فمن شاء الوقوف على سياقه بتمامه فليرجع إليه. ومما يتصل بما سبق الحديث الآتي:\n<span data-type=\"title\" id=toc-920>٩١٣ </span>- \" لعن الله الزهرة، فإنها هي التي فتنت الملكين: هاروت وماروت \".\nموضوع.\nرواه ابن السني في \" عمل اليوم والليلة \" (٦٤٨) وابن منده في \" تفسيره \" كما في \" تفسير ابن كثير \" (١ / ٢٥٦) من طريق جابر عن أبي الطفيل عن علي ﵁ قال: قال رسول الله ﷺ. وقال الحافظ ابن كثير: \" لا يصح، وهو منكر جدا \".\nقلت: وآفته جابر وهو ابن يزيد الجعفي وهو متهم بالكذب، وكان يؤمن برجعة علي ويقول: إنه دابة الأرض\nالمذكورة في القرآن! والحديث أورده السيوطي في \" الدر المنثور \" (١ / ٩٧) وكذا في \" الجامع الصغير \" من رواية ابن راهويه وابن منده، وبيض له المناوي فلم يتعقبه بالشيء، ومن العجيب، أن السيوطي لم يورده في \" الجامع الكبير \" وهو كان أحق به!","vol":"2","page":315},{"text":"<span data-type=\"title\" id=toc-921>٩١٤ </span>- \" أرشدوا أخاكم \".\nضعيف.\nرواه الحاكم (٢ / ٤٣٩) عن سعد بن عبد الله بن سعد عن أبيه عن أبي الدرداء ﵁ قال: \" سمع رسول الله ﷺ رجلا قرأ فلحن، فقال رسول الله ﷺ ... \" فذكره، وقال: \" صحيح الإسناد \"، ووافقه الذهبي.\nوأقول: كلا، فإن عبد الله بن سعد والد سعد وهو الأيلي غير معروف، ولم يترجموا له، مع أنهم ترجموا لابنه، ولم يذكروا له رواية عن أبيه، والله أعلم.","vol":"2","page":315},{"text":"<span data-type=\"title\" id=toc-922>٩١٥ </span>- \" إن العبد ليموت والداه أو أحدهما وإنه لعاق، فلا يزال يدعولهما حتى يكتب عند الله بارا \".","vol":"2","page":315},{"text":"ضعيف.\nأورده ابن الجوزي في \" الموضوعات \" (٣ / ٨٨) من طريق لاحق بن الحسين بسنده عن إسماعيل بن محمد بن جحادة عن أبيه عن أنس مرفوعا قال: \" لا أصل له، لاحق كذاب يضع \".\nوتعقبه السيوطي في \" اللآلىء المصنوعة \" (٢ / ٢٩٧) بأن له طريق آخر، أخرجه البيهقي في \" الشعب \" قال: أنبأنا أبو عبد الرحمن السلمي ... عن يحيى بن عقبة بن أبي العيزار عن محمد بن جحادة عن أنس بن مالك به وقال السيوطي: \" ويحيى بن عقبة ضعيف \".\nقلت: بل هو شر من ذلك فقد قال أبو حاتم: \" يفتعل الحديث \". وقال ابن حبان: \" يروي الموضوعات عن الأثبات \". وقال ابن معين: \" كذاب خبيث عدوالله \". وقد أورده ابن عراق في \" الوضاعين \" من مقدمة كتابه \" تنزيه الشريعة \" ثم نسي ذلك فتابع السيوطي في تعقبه على ابن الجوزي! وأورد الحديث من أجل ذلك في \" الفصل الثاني \" (٢ / ٢٩٧) . قلت: وأبو عبد الرحمن السلمي متهم أيضا، فالسند هالك، لكن قال السيوطي بعد ذلك: \" وقال ابن أبي الدنيا في \" كتاب القبور \": حدثني خالد بن خداش: حدثنا عبد العزيز بن محمد الدراوردي عن عبد العزيز بن أبي سلمة الماجشون عن أيوب السختياني عن محمد بن سيرين قال: قال رسول الله ﷺ: إن الرجل ليموت.... \" الحديث. قال خالد: فحدثت حماد بن زيد فأعجب بذلك، أخرجه البيهقي وقال: هذا على إرساله أصح من الأول. وقال العراقي في \" تخريج الإحياء \": \" هذا مرسل صحيح الإسناد \".\nقلت: كلا، فإن خالد بن خداش مخدوش! قال الذهبي في \" الميزان \": \" وثق وقال أبو حاتم وغيره، صدوق، وقال ابن معين ينفرد عن حماد بأحاديث، وقال ابن المديني وزكريا الساجي: ضعيف \".\nثم ساق الذهبي له حديث: \" لا يولد مولود بعد ستمائة لله فيه حاجة \" وقال: \" منكر \". قلت: فالإسناد على إرساله ضعيف من أجله، فالحديث لا يصح بوجه من الوجوه، والله أعلم.\n<span data-type=\"title\" id=toc-923>٩١٦ </span>- \" التوكؤ على العصا من أخلاق الأنبياء، كان لرسول الله ﷺ عصا يتوكأ عليها، ويأمرنا بالتوكأ عليها \".\nموضوع.\nرواه أبو الشيخ في \" أخلاق النبي ﷺ \" (ص ٢٥٩) وابن عدي في \" الكامل \" (ق ٣٣٠ / ١) من طريق عثمان بن عبد الرحمن عن المعلى بن هلال عن ليث عن مجاهد عن ابن عباس قال: \" التوكؤ. . . \" الحديث.\nأورده ابن عدي في ترجمة المعلى هذا، وقال:","vol":"2","page":316},{"text":"\" هو في عداد من يضع الأحاديث \".\nوعثمان بن عبد الرحمن هو الحراني الطرائفي، وهو صدوق، أكثر الرواية عن الضعفاء والمجاهيل، وضعف بسبب ذلك حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين كما في \" التقريب \".\n<span data-type=\"title\" id=toc-924>٩١٧ </span>- \" لا جمعة ولا تشريق إلا في مصر جامع \".\nلا أصل له مرفوعا.\nفيما علمت. إلا قول أبي يوسف في \" كتاب الآثار \" له رقم (٢٩٦): \" وزعم أبو حنيفة أنه بلغه عن النبي ﷺ أنه قال.... \" فذكره مرفوعا، وهذا وهم، وإليه أشار أبو يوسف بقوله: \" وزعم أبو حنيفة \" مع أنه إمام، على أنه معضل، وقد أشار إلى ما ذكرنا الحافظ الزيلعي في \" نصب الراية \" بقوله (٢ / ١٥٩): \" غريب مرفوعا، وإنما وجدناه موقوفا على علي \". وأوهم الحافظ ابن حجر أنه مرفوع، فقال في \" التلخيص \" (١٣٢) \" حديث علي: لا جمعة ولا تشريق إلا في مصر، ضعفه أحمد \". وقال النووي في \" المجموع \" (٤ / ٤٨٨): \" ضعيف جدا \". كذا قالا، ولم يذكرا من خرجه، ولا إسناده لينظر فيه، وما أظنه إلا وهما منهما، ومما يؤيد ذلك أن الإمام أحمد إنما ضعف الموقوف على علي، وأما المرفوع فما ذكره، ولا أعتقد أنه سمع به! .\nقال إسحاق بن منصور المروزي في \" مسائله عن الإمام أحمد \" (ص ٢١٩): \" ذكرت له قول علي: \" لا جمعة ولا تشريق إلا في مصر جامع \"؟ قال: الأعمش لم يسمعه من سعد \".\nقلت: سعد هذا هو ابن عبيدة، وقد أخرجه ابن أبي شيبة في \" المصنف \" (١ / ٢٠٤ / ١): \" أخبرنا أبو معاوية عن الأعمش عن سعد بن عبيدة عن أبي عبد الرحمن السلمي عن علي قال: فذكره. ورواه علي بن الجعد الجوهري في \" حديثه \" (١٢ / ١٧٨ / ١) من طريق أبي جعفر الرازي عن الأعمش به، وأعله أحمد بالانقطاع بين الأعمش وسعد بن عبيدة. قلت: لكن لم يتفرد به الأعمش، بل تابعه طلحة وهو ابن مصرف عند ابن أبي شيبة، وزبيد اليامي عند الطحاوي في \" مشكل الآثار \" (٢ / ٥٤) والبيهقي أيضا في \" السنن \" (٣ / ١٧٩) كلاهما عن سعد بن عبيدة به. وسعد بن عبيدة ثقة من رجال الستة، ومثله أبو عبد الرحمن السلمي فالسند صحيح موقوفا، وصححه ابن حزم في \" المحلى \" (٥ / ٥٣) وهو مقتضى كلام أبي جعفر الطحاوي، ولكنه قال: \" لم يقله علي ﵁ رأيا، إذ كان مثله لا يقال بالرأي، وإنما قاله بتوقيف عن رسول الله ﷺ!","vol":"2","page":317},{"text":"كذا قال، وفيه نظر واضح، فإن القلب يشهد أن ذلك يقال بالرأي والاجتهاد، ولذلك ظلت المسألة من موارد النزاع، وقد صح خلافه عن عمر بن الخطاب أفيقال: إنه توقيف أيضا مع أنه هو الصواب؟! فروى ابن أبي شيبة في باب من كان يرى الجمعة في القرى وغيرها، من طريق أبي رافع عن أبي هريرة أنهم كتبوا إلى عمر يسألونه عن الجمعة، فكتب: \" جمعوا حيثما كنتم \".\nقلت: وإسناده صحيح على شرط الشيخين، وأبو رافع هذا اسمه نفيع بن رافع الصائغ المدني، واحتج بهذا الأثر الإمام أحمد على تضعيف أثر علي وزاد: \" وأول جمعة جمعت بالمدينة، جمع بهم مصعب بن عمير، فذبح لهم شاة، فكفتهم، وكانوا أربعين، وليس ثم أحكام تجري \". قال إسحاق المروزي: \" قلت له: أليس ترى في قرى مرولو\nجمعوا؟ قال: نعم \". ثم روى ابن أبي شيبة (١ / ٢٠٤ / ٢) بسند صحيح عن مالك قال: \" كان أصحاب محمد ﷺ في هذه المياه بين مكة والمدينة يجمعون \". وروى البخاري (٢ / ٣١٦ بشرح الفتح) وأبو داود (١٠٦٨) وغيرهما عن ابن عباس قال: لجمعة جمعت بـ (جوثاء)، قرية من قرى البحرين، وفي رواية: قرية من قرى عبد القيس \". وترجم له البخاري وأبو داود بـ \" باب الجمعة في القرى \".\nقال الحافظ: \" ووجه الدلالة منه أن الظاهر أن عبد القيس لم يجمعوا إلا بأمر النبي ﷺ لما عرف من عادة الصحابة من عدم الاستبداد بالأمور الشرعية في زمن نزول الوحي، ولأنه لوكان ذلك لا يجوز لنزل فيه القرآن، كما استدل جابر وأبو سعيد على جواز العزل بأنهم فعلوه والقرآن ينزل، فلم ينهو اعنه \".\nقلت: وفي هذه الآثار السلفية عن عمر ومالك وأحمد من الاهتمام العظيم اللائق بهذه الشعيرة الإسلامية الخالدة: صلاة الجمعة حيث أمروا بأدائها والمحافظة عليها حتى في القرى وما دونها من أماكن التجمع، وهذا - دون أثر علي - هو الذي يتفق مع عمومات النصوص الشرعية وإطلاقها، وبالغ التحذير من تركها وهي معروفة، وحسبي الآن أن أذكر بآية من القرآن: (يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله وذروا البيع)، وصلاة الظهر بعدها ينافي تمامها: (فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله) .\nولما سافرت في رمضان سنة ١٣٩٦ إلى بريطانيا سرني جدا أنني رأيت المسلمين في لندن يقيمون صلاة الجمعة والعيد أيضا، وبعضهم يصلون الجمعة في بيوت اشتروها أو استأجروها وجعلوها (مصليات) يصلون فيها الصلوات الخمس والجمعات، فقلت في نفسي: لقد أحسن","vol":"2","page":318},{"text":"هؤلاء بالمحافظة على هذه العبادة العظيمة هنا في بلاد الكفر، ولو تعصبوا لمذهبهم وجلهم من الحنفية - لعطلوها وصلوها ظهرا! فازددت يقينا بأنه لا سبيل إلى نشر الإسلام والمحافظة عليه إلا بالاستسلام لنصوص الكتاب والسنة، واتباع السلف الصالح، المستلزم الخروج عن الجمود المذهبي إلى فسيح دائرة الإسلام، الذي بنصوصه التي لا تبلى يصلح لكل زمان ومكان، وليس بالتعصب المذهبي، والله ولي التوفيق.\n<span data-type=\"title\" id=toc-925>٩١٨ </span>- \" أخروهن من حيث أخرهن الله. يعني النساء \".\nلا أصل له مرفوعا.\nوقد أشار إلى ذلك الحافظ الزيلعي في \" نصب الراية \" (٢ / ٣٦) بقوله: \" حديث غريب مرفوعا. وهو في \" مصنف عبد الرزاق \" (١) موقوف على ابن مسعود فقال: أخبرنا سفيان الثوري عن الأعمش عن إبراهيم عن أبي معمر عن ابن مسعود قال: كان الرجال والنساء في بني إسرائيل يصلون جميعا، فكانت المرأة (لها الخليل) تلبس القالبين فتقوم عليهما، تقول بهما لخليلها، فألقي عليهن الحيض، فكان ابن مسعود يقول: أخروهن من حيث أخرهن الله. قيل: فما القالبان؟ قال: أرجل من خشب يتخذها النساء يتشرفن الرجال في المساجد، ومن\nطريق عبد الرزاق رواه الطبراني في (معجمه) \".\nقلت: ورواه الطبراني في \" المعجم الكبير \" (٣ / ٣٦ / ٢) من طريق زائدة أيضا عن الأعمش به، إلا أنه لم يذكر أبا معمر في سنده. ثم ذكر الزيلعي أن بعض الجهال (كذا) من فقهاء الحنفية كان يعزوه إلى \" مسند رزين \" و\" دلائل النبوة \" للبيهقي. قال: \" وقد تتبعته فلم أجده فيه لا مرفوعا ولا موقوفا \". وأفحش من هذا الخطأ أن بعضهم عزاه للصحيحين كما نبه عليه الزركشي، ونقله السخاوي (٤١) وغيره عنه، ونقل الشيخ علي القاريء في \" الموضوعات \" عن ابن الهمام أنه قال في شرح الهداية \": لا يثبت رفعه، فضلا عن شهرته، والصحيح أنه موقوف على ابن مسعود كما في \" كشف الخفاء \" (١ / ٦٧) . قلت: والموقوف صحيح الإسناد، ولكن لا يحتج به لوقفه، والظاهر أن القصة من الإسرائيليات.\nومن العجائب أن الحنفية أقاموا على هذا الحديث مسألة فقهية خالفوا فيها جماهير العلماء، فقالوا: إن المرأة إذا وقفت بجانب الرجل أو تقدمت عليه في الصلاة أفسدت عليه صلاته، وأما المرأة فصلاتها صحيحة، مع أنها هي المعتدية! بل ذهب بعضهم إلى إبطال الصلاة ولوكانت على السدة فوقه محاذية له! وقد استدلوا على ذلك بالأمر في هذا الحديث بتأخيرهن، ولا يدل على ما ذهبوا إليه البتة، وذلك من وجوه: أولا: أن الحديث موقوف فلا حجة فيه كما سبق.\n_________\n(١) (ج ٣ / ١٤٩ رقم ٥١١٥ - طبع المكتب الإسلامي)، والزيادة منه، مع تصحيح بعض الألفاظ. اهـ.","vol":"2","page":319},{"text":"ثانيا: أن الأمر وإن كان يفيد الوجوب فهو لا يقتضي فساد الصلاة، بل الإثم كما سيأتي عن الحافظ. ثالثا: أنه لو اقتضى فساد الصلاة فإنما ذلك إذا خالف الرجل الأمر ولم يؤخر المرأة أولم يتقدم عليها، أما إذا دخل في الصلاة ثم اعتدت المرأة ووقفت بجانبه، أو تقدمت عليه، فلا يدل على بطلان صلاته بوجه من الوجوه، بل لوقيل ببطلان صلاة المرأة في هذه الحالة لم يبعد، لوكان صح رفع الحديث، ومع ذلك فهم لا يقولون ببطلان صلاتها! وهذا من غرائب أقوال الحنفية التي لا يشهد لصحتها أثر ولا نظر! نعم من السنة أن تتأخر المرأة في الصلاة عن الرجال كما روى البخاري وغيره عن أنس بن مالك قال: \" صليت خلف النبي ﷺ، أنا ويتيم في بيتنا خلف النبي ﷺ وأمي أم سليم خلفنا \". قال الحافظ في \" شرحه \" (٢ / ١٧٧): \" وفيه أن المرأة لا تصف مع الرجل، وأصله ما يخشى من الافتتان بها، فإذا خالفت أجزأت صلاتها عند الجمهور.\nوعن الحنفية: تفسد صلاة الرجل دون المرأة، وهو عجيب، وفي توجيهه تعسف، حيث قال قائلهم، دليله قول ابن مسعود هذا، والأمر للوجوب، وحيث ظرف مكان، ولا مكان يجب تأخرهن فيه إلا مكان الصلاة، فإذا حاذت الرجل فسدت صلاة الرجل، لأنه ترك ما أمر به من تأخيرها! وحكاية هذا تغني عن تكلف جوابه.\nوالله المستعان، فقد ثبت النهي عن الصلاة في الثوب المغصوب، وأمر لابسه أن ينزعه، فلو خالف فصلى فيه ولم ينزعه أثم وأجزأته صلاته، فلم لا يقال في الرجل الذي حاذته المرأة ذلك، وأوضح منه لو كان لباب المسجد صفة مملوكة فصلى فيها شخص بغير إذنه مع اقتداره على أن ينتقل عنها إلى أرض المسجد بخطوة واحدة صحت صلاته وأثم، وكذلك الرجل مع المرأة التي حاذته، ولاسيما إن جاءت بعد أن دخل في الصلاة فصلت بجنبه \".\n<span data-type=\"title\" id=toc-926>٩١٩ </span>- \" ما قال عبد لا إله إلا الله مخلصا إلا صعدت لا يردها حجاب، فإذا وصلت إلى الله ﷿ نظر إلى قائلها، وحق على الله أن لا ينظر إلى موحد إلا رحمه \".\nمنكر.\nرواه ابن بشران في \" الأمالي \" (٧٠ / ١ و١٠٨ / ٢) عن علي بن الحسين بن يزيد الصدائي: حدثنا أبي حدثنا الوليد بن القاسم عن يزيد بن كيسان عن أبي حازم عن أبي هريرة مرفوعا.\nومن طريق ابن بشران رواه الخطيب في ترجمة علي بن الحسين هذا (١١ / ٣٩٤) وذكر أن وفاته كانت سنة (٢٨٦) ولم يذكر فيه جرحا ولا تعديلا، وأنه روى عنه أبو بكر الشافعي وأبو علي أحمد بن الفضل بن خزيمة. قلت: وقد خالفه في متنه الإمام الترمذي فرواه عن الحسين بن يزيد به، بلفظ:","vol":"2","page":320},{"text":"\".... إلا فتحت له أبواب السماء حتى تقضي إلى العرش، ما اجتنبت الكبائر \". قلت: فهذا يدل على ضعف علي بن الحسين عندي، لمخالفته الترمزي في لفظ حديثه على قلة روايته، ولذلك أوردت الحديث بلفظ الترمذي في \" الأحاديث الصحيحة \" و\" المشكاة \" (٢٣١٤) . والحديث عزاه السيوطي في \" الجامع الكبير \" (٢ / ١٧٥ / ٢) للخطيب وحده.\n<span data-type=\"title\" id=toc-927>٩٢٠ </span>- \" لا تكثروا الكلام بغير ذكر الله، فإن كثرة الكلام بغير ذكر الله قسوة للقلب، وإن أبعد الناس من الله القلب القاسي \".\nضعيف.\nأخرجه الترمذي (٢ / ٦٦) والواحدي في \" الوسيط \" (١ / ٢٧ / ٢) وأبو جعفر الطوسي الفقيه الشيعي في \" الأمالي (ص ٢) والبيهقي في \" شعب الإيمان \" (٢ / ٦٥ / ١ - ٢) من طريق إبراهيم بن عبد الله بن حاطب عن عبد الله بن دينار عن ابن عمر قال: قال رسول الله ﷺ: فذكره، وقال الترمذي: \" حديث حسن غريب لا نعرفه إلا من حديث إبراهيم \".\nقلت: وهو ابن عبد الله بن الحارث بن حاطب الجمحي، ترجمه ابن أبي حاتم (١ / ١١٠ / ١) ولم يذكر فيه جرحا ولا تعديلا، وأورده الذهبي في \" الميزان \" وساق له هذا الحديث من غرائبه، وقال: \" ما علمت فيه جرحا \". قلت: فقد يقال فهل علمت فيه توثيقا؟ فإن عدم الجرح لا يستلزم التوثيق كما لا يخفى، ولذلك فالأحسن في\nالإفصاح عن حاله قول ابن القطان: \" لا يعرف حاله \". وأما ابن حبان فذكره في \" الثقات \" على قاعدته! واغتر به الشيخ أحمد شاكر ﵀ فصحح إسناده في \" عمدة التفسير \" (١ / ١٦٨) .\nوالحديث رواه الإمام مالك في \" الموطأ \" (٢ / ٩٨٦ / ٨) أنه بلغه أن عيسى بن مريم كان يقول: فذكره بأتم منه من قول عيسى ﵇، وقد مضى قريبا (٩٠٨) .\nوهذا هو اللائق بمثل هذا الكلام أن يكون مما يرويه أهل الكتاب عن عيسى ﵊، وليس من حديث نبينا محمد ﵌.\n(تنبيه): هذا الحديث لم يورده السيوطي في \" الجامع الكبير \" مع أنه ذكره في \" الزيادة على الجامع الصغير \"، ووقع لبعض الأفاضل فيه وهم فاحش، سبق بيانه هناك.","vol":"2","page":321},{"text":"<span data-type=\"title\" id=toc-928>٩٢١ </span>- \" إذا انتهى أحدكم إلى الصف وقد تم، فليجبذ إليه رجلا يقيمه إلى جنبه \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (٣٣ / ١ - مجمع البحرين) عن حفص بن عمر","vol":"2","page":321},{"text":"الربالي: حدثنا بشر بن إبراهيم: حدثني الحجاج بن حسان عن عكرمة عن ابن عباس مرفوعا. وقال: \" لا يروى عن ابن عباس إلا بهذا الإسناد تفرد به بشر \".\nقلت: وهو الأنصاري المفلوج، قال ابن عدي: \" وهو عندي ممن يضع الحديث \".\nوقال بن حبان (١ / ١٨٠): \" كان يضع الحديث على الثقات \". قلت: فقول الهيثمي ٢ / ٩٦): \" وهو ضعيف جدا \" فيه تساهل ظاهر، وأسوأ منه سكوت الحافظ عنه في \" بلوغ المرام \" (٢ / ٢٥ - بشرح السبل) مع أنه قال في \" التلخيص \" (٢ / ٣٧): \" إسناده واه \".\nوقد خالفه في إسناده يزيد بن هارون الثقة الحافظ فرواه عن الحجاج بن حسان عن مقاتل بن حيان مرسلا نحوه.\nرواه البيهقي (٣ / ١٠٥) . وقد روي من طريق أخرى عن عكرمة عن ابن عباس موصولا به نحوه، وليس فيه الجبذ، بل قال له: \" أعد صلاتك \". قلت: وهو بهذا اللفظ صحيح لأن له شواهد كثيرة من حديث وابصة بن معبد وغيره وقد تكلمت عليها وتتبعت طرقها في \" إرواء الغليل \" (٥٣٤) وللحديث شاهد واه من رواية وابصة بلفظ: \" ألا دخلت في الصف، أو جذبت رجلا صلى معك؟! أعد صلاتك \".\n<span data-type=\"title\" id=toc-929>٩٢٢ </span>- \" ألا دخلت في الصف، أو جذبت رجلا صلى معك؟! أعد صلاتك \".\nضعيف جدا.\nأخرجه ابن الأعرابي في \" المعجم \" وأبو الشيخ في \" تاريخ أصبهان \" وأبو نعيم في \" أخبار أصبهان \" من طريق يحيى بن عبدويه: حدثنا قيس بن الربيع عن السدي عن زيد بن وهب عن وابصة بن معبد: \" أن رجلا صلى خلف الصف وحده، فقال له النبي ﷺ: \"، فذكره.\nقلت: ولكن إسناده واه جدا، فلا يصلح للشهادة، فإن قيسا ضعيف، وابن عبدويه أشد ضعفا منه، كما بينته في المصدر المشار إليه آنفا، فأغنى عن الإعادة، فإعلال الحافظ إياه بقيس وحده قصور.\nوأفاد أن الطبراني أخرجه أيضا في \" الأوسط \" فرفعه السري بن إسماعيل وهو متروك، وأما الهيثمي فعزاه لأبي يعلى من طريق السري هذا وهو في \" مسنده \" (٢ / ٤٤٥) . (فائدة): إذا ثبت ضعف الحديث فلا يصح حينئذ القول بمشروعية جذب الرجل من الصف ليصف معه، لأنه تشريع بدون نص صحيح، وهذا لا يجوز، بل الواجب أن ينضم إلى الصف إذا أمكن وإلا صلى وحده، وصلاته صحيحة، لأنه (لا يكلف الله نفس إلا وسعها)،","vol":"2","page":322},{"text":"وحديث الأمر بالإعادة محمول على ما إذا قصر في الواجب وهو الإنضمام في الصف وسد الفرج وأما إذا لم يجد فرجة، فليس بمقصر، فلا يعقل أن يحكم على صلاته بالبطلان في هذه الحالة، وهذا هو اختيار شيخ الإسلام ابن تيمية، فقال في الاختيارات \" (ص ٤٢): \" وتصح صلاة الفذ لعذر، وقاله الحنفية، وإذا لم يجد إلا موقفا خلف الصف، فالأفضل أن يقف وحده ولا يجذب من يصافه، لما في الجذب من التصرف في المجذوب، فإن كان المجذوب يطيعه، فأيهما أفضل له وللمجذوب؟ الاصطفاف مع بقاء فرجة، أو وقوف المتأخر وحده؟ وكذلك لوحضر اثنان، وفي الصف فرجة، فأيهما أفضل وقوفهما جميعا أوسد أحدهما الفرجة، وينفرد الآخر؟ الراجح الاصطفاف مع بقاء الفرجة، لأن سد الفرجة مستحب، والاصطفاف واجب \". قلت: كيف يكون سد الفرج مستحبا فقط، ورسول الله ﷺ يقول في الحديث الصحيح: \" من وصل صفا وصله الله، ومن قطع صفا قطعه الله \"! (١) فالحق أن سد الفرج واجب ما أمكن، وإلا وقف وحده لما سبق. والله أعلم.\n(تنبيه): هذا الحديث لم يورده السيوطي في \" الجامع الكبير \" البتة!! .\n<span data-type=\"title\" id=toc-930>٩٢٣ </span>- \" إن لله ملائكة وهم الكروبيون، من شحمة أذن أحدهم إلى ترقوقته مسيرة سبعمائة عام للطائر السريع في انحطاطه \".\nضعيف جدا.\nرواه ابن عساكر (١٢ / ٢٣١ / ٢) عن محمد بن أبي السري: أخبرنا عمرو بن أبي سلمة عن صدقة بن عبد الله القرشي عن موسى بن عقبة عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا وقال: \" روى إبراهيم بن طهمان عن\nموسى بن عقبة شيئا من هذا \". قلت: وهذا سند واه جدا، وله علتان:\nالأولى: محمد بن أبي السري، وهو متهم.\nوالأخرى: صدقة هذا وهو الدمشقي السمين وهو ضعيف، ووقع في السند \" القرشي، ولم ترد هذه النسبة في ترجمته من \" التهذيب \"، فلعله تحرف على الناسخ نسبته \" الدمشقي \" بالقرشي، والله أعلم.\nوقد خالفه إبراهيم بن طهمان عن موسى بن عقبة به بلفظ: \" أذن لي أن أحدث عن ملك من ملائكة الله تعالى من حملة العرش، ما بين شحمة أذنه إلى عاتقه مسيرة سبعمائة سنة \". وهو بهذا اللفظ صحيح كما قد بينته في \" الأحاديث الصحيحة \" رقم (١٥١) .\n_________\n(١) انظر المشكاة (١١٠٢) . اهـ.","vol":"2","page":323},{"text":"<span data-type=\"title\" id=toc-931>٩٢٤ </span>- \" إن من الذنوب ذنوبا لا يكفرها الصلاة ولا الصيام ولا الحج ولا العمرة. قال: فما يكفرها يا رسول الله؟ قال: الهموم في طلب المعيشة \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (١ / ١٣٤ / ١) وعنه أبو نعيم في \" الحلية \" (٦ / ٢٣٥) والخطيب في \" التلخيص \" (٦١ / ٢) وابن عساكر (١٥ / ٣٣٢ / ١) عن محمد بن سلام المصري: حدثنا يحيى بن عبد الله بن بكير: حدثنا مالك بن أنس عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا، وقال الطبراني: \" لم يرو هـ عن مالك إلا يحيى، تفرد به محمد \".\nوقال الخطيب: \" روى عن يحيى بن بكير حديثا منكرا \". ثم ساقه، وقال ابن عساكر: \" غريب جدا \". قلت: اتهمه الذهبي بهذا الحديث فقال: \" حدث عن يحيى بن بكير عن مالك بخبر موضوع \". قلت: وهو هذا، قال الحافظ في \" اللسان \": \" والخبر المذكور عن أبي هريرة رفعه، قلت: فذكره من رواية الطبراني ثم قال: وأخرجه الدارقطني في \" الغرائب من طريقين آخرين عن محمد بن سلام، قال: الحمل فيه على محمد بن سلام الحمراوي البزار \".\nقلت: وقد أغرب ابن الملقن في \" الخلاصة \" (١٧١ / ١) حيث عزى الحديث للخطيب فقط في كتابه \" تلخيص المتشابه \" من حديث يحيى بن بكير ... \". ووجه الإغراب أنه عزاه للخطيب فأوهم أنه لم يروه من هو أعلى طبقة منه، ثم هو لم يذكر من السند ما هو موضع العلة منه، بل طوى صفحا عنها، وذكر من السند من هم فوقها، مما لا فائدة من ذكره مطلقا، اللهم إلا إيهام أن ما لم يذكره من السند ليس فيهم من ينظر فيه! والحديث عزاه السيوطي في \" الجامع الكبير \" (١ / ٢١٩ / ١) لابن عساكر فقط! وقال: \" وفيه محمد بن يوسف بن يعقوب الرقي ضعيف \". قلت: بل هو كذاب وضاع، قال الدارقطني: \" وضع من الأحاديث ما لا يضبط \". قلت: لكنه لم يرد له ذكر في إسناد الحديث هذا عند من ذكرنا.\nثم إن الحديث عزاه السيوطي للخطيب في \" المتفق والمفترق \" عن أبي عبيد عن أنس. قال الأزدي: \" أبو عبيد ﵁ (!) عن أنس لا شيء \". وروي بلفظ آخر وهو:","vol":"2","page":324},{"text":"<span data-type=\"title\" id=toc-932>٩٢٥ </span>- \" إن من الذنوب ذنوبا لا يكفرها صيام ولا صلاة، ولا حج، ولا جهاد، إلا الغموم والهموم في طلب العلم \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ٢٨٧) عن أحمد بن علي بن زيد الدينوري: حدثنا يزيد بن شريح بن مسلم الخوارزمي: حدثنا علي بن الحسين بن واقد: حدثني أبي: حدثنا أبو غالب عن أبي أمامة مرفوعا. قلت: وهذا سند ضعيف، أحمد بن علي ويزيد بن شريح لم أجد من ترجمهما. ومن فوقهما ثقات معرفون وفيهم كلام يسير لا يضر. وهذا الحديث مما فات السيوطي فلم يورده في \" الجامع الكبير \": بله \" الصغير \"!","vol":"2","page":325},{"text":"<span data-type=\"title\" id=toc-933>٩٢٦ </span>- \" يا أيها الناس إن الرب واحد، والأب واحد، وليست العربية بأحدكم من أب ولا أم، وإنما هي اللسان، فمن تكلم بالعربية فهو عربي \".\nضعيف جدا.\nرواه ابن عساكر (٣ / ٢٠٣ / ٢) عن العلاء بن سالم: أخبرنا قرة بن عيسى الواسطي: أخبرنا أبو بكر الذهلي عن مالك بن أنس الزهري عن أبي سلمة بن عبد الرحمن قال: جاء قيس بن مطاطية إلى حلقة فيها سلمان الفارسي وصهيب الرومي وبلال الحبشي، فقال: هذا الأوس والخزرج قد قاموا بنصرة هذا الرجل فما بال هذا؟ فقام إليه معاذ بن جبل فأخذ بتلبيبه، ثم أتى به النبي ﷺ فأخبره بمقالته، فقام النبي ﷺ قائما يجر ردائه حتى دخل المسجد ثم نودي: أن الصلاة جامعة، وقال: (ذكره)، فقام معاذ بن جبل وهو آخذ بتلبيبه، قال: فما تأمرنا بهذا المنافق يا رسول الله؟ قال: دعه إلى النار، فكان قيس ممن ارتد في الردة، فقتل. قلت وهذا سند ضعيف جدا أبو بكر الذهلي (كذا الأصل، والصواب الهذلي) وهو متروك كما قال الدارقطني والنسائي وغيرهما وكذبه غندر. ثم رأيت الحديث في موضع آخر من \" تاريخ ابن عساكر \" (٨ / ١٩٠ - ١٩١) من هذا الوجه \" وفيه \" الهذلي على الصواب.\nوقال: \" هذا حديث مرسل، وهو مع إرساله غريب، تفرد به أبو بكر سلمى بن عبد الله الهذلي البصري، ولم يرو هـ عنه إلا قرة \".\nقلت: ولم أجد من ترجمه، فهذه علة أخرى. ومثله الراوي عنه: العلاء. وعلى الصواب ذكره ابن تيمية في \" الاقتضاء \" (١٦٩ - طبع الأنصار) من رواية السلفي، ثم قال ابن تيمية:","vol":"2","page":325},{"text":"\" هذا الحديث ضعيف، وكأنه مركب على مالك، لكن معناه ليس ببعيد، بل هو صحيح من بعض الوجوه \".\n<span data-type=\"title\" id=toc-934>٩٢٧ </span>- \" لا يشربن أحد منكم قائما، فمن نسي فليستقىء \".\nمنكر بهذا اللفظ.\nأخرجه مسلم في \" صحيحه \" (٦ / ١١٠ - ١١١) من طريق عمر بن حمزة: أخبرني أبو غطفان المري أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: فذكره.\nقلت: وعمر هذا وإن احتج به مسلم فقد ضعفه الإمام أحمد وابن معين والنسائي وغيرهم، ولذلك أورده الذهبي في \" الميزان \" وذكره في \" الضعفاء \" وقال: \" ضعفه ابن معين لنكارة حديثه \". وقال الحافظ في \" التقريب \": \" ضعيف \".\nقلت: وقد صح النهي عن الشرب قائما في غير ما حديث، عن غير واحد من الصحابة، ومنهم أبوهريرة، لكن بغير هذا اللفظ، وفيه الأمر بالاستقاء، لكن ليس فيه ذكر النسيان، فهذا هو المستنكر من الحديث، وإلا فسائره محفوظ. ولذلك أوردته في \" الأحاديث الصحيحة \" تحت رقم (١٧٧) .","vol":"2","page":326},{"text":"<span data-type=\"title\" id=toc-935>٩٢٨ </span>- \" رأيت رسول الله ﷺ يصلي مما يلي باب بني سهم، والناس يمرون بين يديه، ليس بينه وبين الكعبة سترة. (وفي رواية): طاف بالبيت سبعا، ثم صلى ركعتين بحذائه في حاشية المقام، وليس بينه وبين الطواف أحد \".\nضعيف.\nأخرجه أحمد (٦ / ٣٩٩) والسياق له وعنه أبو داود (١ / ٣١٥) والأزرقي في \" أخبار مكة \" (ص ٣٠٥) والبيهقي في \" سننه الكبرى \" (١ / ٢٧٣) عن سفيان بن عيينة قال: حدثنا كثير بن كثير بن المطلب بن أبي وداعة سمع بعض أهله يحدث عن جده به. قلت وهذا سند ضعيف لجهالة الواسطة بين كثير وجده. وفيه علة أخرى وهي الاختلاف في إسناده، فقد رواه سفيان مرة عن كثير، هكذا، وقال مرة أخرى: حدثني كثير بن كثير عمن سمع جده، وقال سفيان: وكان ابن جريج أنبأ عنه قال: حدثنا كثير عن أبيه فسألته؟ فقال: ليس من أبي سمعته ولكن من بعض أهلي عن جدي! قلت: ورواية ابن جريج أخرجها النسائي (١ / ١٢٣ و٢ / ٤٠) وابن ماجه (٤٩٥٨) وهي الرواية الثانية وهي رواية لأحمد وابن حبان (٤١٥ - موارد) وكذا البيهقي وقال: \" وقد قيل عن ابن جريج عن كثير عن أبيه قال: حدثني أعيان بني المطلب عن المطلب، ورواية ابن عيينة أحفظ \".\nقلت: ويحتمل عندي أن يكون الاختلاف من نفس كثير بن كثير، بل لعل هذا أولى من","vol":"2","page":326},{"text":"نسبة الوهم إلى ابن جريج لأن كثيرا ينزل عن ابن جريج في العدالة والضبط كثيرا! ومما يؤيد الاحتمال المذكور أنه قد تابع ابن جريج زهير بن محمد العنبري عند ابن حبان (٤١٤) . وأي الأمرين كان فالحديث ضعيف لجهالة الواسطة كما سبق. ثم رأيت الحديث في \" فوائد محمد بن بشر الزبيري \" (٢٨ / ١) من طريق سالم بن عبد الله، رجل من أهل البصرة عن كثير بن كثير أن المطلب بن أبي وداعة رأى النبي ﷺ خرج من الكعبة وقام بحيال الركن الأسود فصلى ركعتين، والناس يمرون بين يديه: النساء والرجال \".\nفهذا اختلاف آخر يؤكد ضعف الحديث. وإذا عرفت ذلك فقد استدل بعضهم بالحديث على جواز المرور بين يدي المصلي في مسجد مكة خاصة، وبعضهم أطلق، ومن تراجم النسائي للحديث \" باب الرخصة في ذلك \" يعني المرور بين يدي المصلي وسترته، ولا يخفى عليك فساد هذا الاستدلال، وذلك لوجوه:\nالأول: ضعف الحديث.\nالثاني: مخالفته لعموم الأحاديث التي توجب على المصلي أن يصلي إلى سترة وهي معروفة، وكذا الأحاديث التي تنهى عن المرور كقوله ﷺ: \" لو يعلم المار بين يدي المصلي ماذا عليه لكان أن يقف أربعين خيرا من أن يمر بين يديه \". رواه البخاري ومسلم وهو مخرج في \" صحيح أبي داود \" (٦٩٨) .\nالثالث: أن الحديث ليس فيه التصريح بأن الناس كانوا يمرون بينه ﷺ وبين موضع سجوده، فإن هذا هو المقصود من المرور المنهي عنه على الراجح من أقوال العلماء. ولذلك قال السندي في \" حاشيته على النسائي \": \" ظاهره أنه لا حاجة إلى السترة في مكة. وبه قيل، ومن لا يقول به، يحمله على أن الطائفين كانوا يمرون وراء موضع السجود، أو وراء ما يقع فيه نظر الخاشع \".\nولقد لمست أثر هذا الحديث الضعيف في مكة حينما حججت لأول مرة سنة (١٣٦٩)، فقد دخلتها ليلا فطفت سبعا، ثم جئت المقام، فافتتحت الصلاة، فما كدت أشرع فيها حتى وجدت نفسي في جهاد مستمر مع المارة بيني وبين موضع سجودي، فما أكاد أنتهي من صد أحدهم عملا بأمره ﷺ حتى يأتي آخر \" فأصده وهكذا!! ولقد اغتاظ أحدهم من صدي هذا فوقف قريبا مني حتى انتهيت من الصلاة، ثم أقبل علي منكرا، فلما احتججت عليه بالأحاديث الواردة في النهي عن المرور، والآمرة بدفع المار، أجاب بأن مكة مستثناة من ذلك، فرددت عليه، واشتد النزاع بيني وبينه، فطلبت الرجوع في حله إلى أهل العلم، فلما اتصلنا بهم إذا هم مختلفون! واحتج بعضهم بهذا الحديث، فطلبت إثبات صحته فلم يستطيعوا، فكان ذلك من أسباب تخريج هذا الحديث، وبيان علته.\nفتأمل فيما ذكرته يتبين لك خطر الأحاديث الضعيفة وأثرها السيئ في الأمة.","vol":"2","page":327},{"text":"ثم وقفت بعد ذلك على بعض الآثار الصحيحة عن غير واحد تؤيد ما دلت عليه الأحاديث الصحيحة، وأنها تشمل المرور في مسجد مكة، فإليك ما تيسر لي الوقوف عليه منها:\n١ - عن صالح بن كيسان قال: رأيت ابن عمر يصلي في الكعبة ولا يدع أحدا يمر بين يديه، رواه أبو زرعة في \" تاريخ دمشق \" (٩١ / ١) وابن عساكر (٨ / ١٠٦ / ٢) بسند صحيح.\n٢ - عن يحيى بن أبي كثير قال: رأيت أنس بن مالك دخل المسجد الحرام، فركز شيئا، أو هيأ شيئا يصلي إليه. رواه ابن سعد في \" الطبقات \" (٧ / ١٨) بسند صحيح. (تنبيه على وهم نبيه): اعلم أن لفظ رواية ابن ماجه لهذا الحديث: \" رأيت رسول الله ﷺ إذا فرغ من سبعه جاء حتى يحاذي بالركن، فصلى ركعتين.... \". وقد ذكر العلامة ابن الهمام في \" فتح القدير \" هذه الرواية، لكن تحرف عليه قوله \" سبعه \" إلى \" سعيه \"! فاستدل به على استحباب صلاة ركعتين بعد السعي، وهي بدعة محدثة لا أصل لها في السنة كما نبه على ذلك غير واحد من الأئمة كأبي شامة وغيره كما ذكرته في ذيل \" حجة النبي ﷺ \" الطبعة الثانية، وكذلك في رسالتي الجديدة \" مناسك الحج والعمرة في الكتاب والسنة وآثار السلف \" فقرة (٦٩) .\n<span data-type=\"title\" id=toc-936>٩٢٩ </span>- \" كان يخر على ركبتيه، ولا يتكىء \".\nضعيف.\nأخرجه ابن حبان في \" صحيحه \" (رقم ٤٩٧ - موارد) من طريق معاذ بن محمد بن معاذ بن أبي بن كعب عن أبيه عن جده عن أبي بن كعب عن النبي ﷺ: فذكره. قلت: وهذا سند ضعيف مسلسل بالمجهولين، قال ابن المديني: \" لا نعرف محمد بن معاذ هذا، ولا أباه، ولا جده في الرواية، وهذا إسناد مجهول \". كذا في \" الميزان \" و\" اللسان \". وقال الحافظ في ترجمة محمد هذا من \" التقريب \". \" مجهول \". وقال في ابنه معاذ: \" مقبول \".\nقلت: وأما ابن حبان فأوردهم في \" الثقات \" على قاعدته في توثيق المجهولين، ثم أخرج حديثهم في صحيحه كما ترى، فلا تغتر بذلك، فإنه قد شذ في ذلك عن التعريف الذي اتفق عليه جماهير المحدثين في الحديث الصحيح وهو: \" ما رواه عدل، ضابط، عن مثله \". فأين العدالة، وأين الضبط في مثل هؤلاء المجهولين. لاسيما وقد رووا منكرا من الحديث خالفوا به الصحيح الثابت عنه ﷺ من غير طريق كما سيأتي بيانه.\nولقد بدا لي شيء جديد يؤكد شذوذ ابن حبان المذكور، ذلك أنني حصلت نسخة من كتابه القيم \" المجروحين \" في موسم حج السنة الماضية (١٣٩٦) فلم أر له فيه راويا واحدا جرحه","vol":"2","page":328},{"text":"بالجهالة حتى الآن فهذا يؤكد أن الجهالة عنده ليست جرحا! هذا، وفي معناه حديث وائل بن حجر قال: \" رأيت النبي ﷺ إذا سجد وضع ركبتيه قبل يديه، وإذا نهض رفع يديه قبل ركبتيه \". أخرجه أبو داود (١ / ١٣٤) والنسائي (١ / ١٦٥) والترمذي (٢ / ٥٦) والطحاوي (١ / ١٥٠) وابن حبان في \" صحيحه \" (رقم ٤٨٧ - موارد) والدارقطني (١٣١ - ١٣٢) والحاكم (١ / ٢٢٦) وعنه البيهقي (٢ / ٩٨) كلهم من طريق يزيد بن هارون: أخبرنا شريك (١) عن عاصم بن كليب عن أبيه عنه.\nقلت: وهذا سند ضعيف، وقد اختلفوا فيه، فقال الترمذي عقبه: \" هذا حديث حسن غريب، لا نعرف أحدا رواه مثل هذا عن شريك \". وقال الحاكم: \" احتج مسلم بشريك \"! ووافقه الذهبي! وليس كما قالا، على ما يأتي بيانه، وقال ابن القيم في \" الزاد \" (١ / ٧٩) وقد ذكر الحديث: \" هو الصحيح \"، وخالفهم الدارقطني فقال عقبه: \" تفرد به يزيد عن شريك، ولم يحدث به عاصم بن كليب غير شريك، وشريك ليس بالقوي فيما يتفرد به \".\nوخالفهم أيضا البخاري ثم البيهقي فقال هذا في \" سننه \" (٢ / ٩٩): \" هذا حديث يعد في أفراد شريك القاضي، وإنما تابعه همام من هذا الوجه مرسلا، هكذا ذكره البخاري وغيره من الحفاظ المتقدمين رحمهم الله تعالى \".\nوهذا هو الحق الذي لا يشك فيه كل من أنصف، وأعطى البحث حقه من التحقيق العلمي، أن هذا الإسناد ضعيف، وله علتان: الأولى: تفرد شريك به. والأخرى: المخالفة. وقد سمعت آنفا الدارقطني يقول في شريك: إنه ليس بالقوي فيما يتفرد به، وفي \" التقريب \": \" صدوق، يخطىء كثيرا، تغير حفظه منذ ولي القضاء بالكوفة \". قلت: فمثله لا يحتج به إذا تفرد فكيف إذا خالف كما يأتي بيانه، وقول الحاكم والذهبي: \" احتج به مسلم \" من أوهامهما، فإنما أخرج له مسلم في المتابعات كما صرح بذلك المنذري في خاتمة \" الترغيب والترهيب \".\nوكثيرا ما يقع الحاكم في مثل هذا الوهم ويتبعه عليه الذهبي على خلاف ما يظن به، فيصححان أحاديث شريك على شرط مسلم، وهي\n_________\n(١) وقع في \" الموارد \" \" إسرائيل \" بدل \" شريك \"، وهو خطأ من الناسخ وليس من الطابع، فقد رجعت إلى الأصل المخطوط في المكتبة المحمودية في المدينة المنورة فرأيته في (ق ٣٥ / ١): \" إسرائيل \" كما في المطبوعة عنه. فتنبه.","vol":"2","page":329},{"text":"لا تستحق التحسين فضلا عن التصحيح، فكيف على شرط مسلم؟ ! فليتنبه لهذا من أراد البصيرة في دينه، وأحاديث نبيه ﷺ.\nوأما المخالفة التي سبقت الإشارة إليها فهي من جهتين: المتن والسند.\nفأما المتن، فقد روى الحديث جماعة من الثقات عن عاصم بن كليب به، فذكروا صفة صلاته ﷺ بأتم مما ذكره شريك عن عاصم، ومع ذلك فلم يذكروا كيفية السجود والنهوض عنه إطلاقا كما أخرجه أبو داود والنسائي وأحمد وغيرهم عن زائدة وابن عيينة وشجاع بن الوليد كلهم عن عاصم به (١) . فدل ذلك على أن ذكر الكيفية في حديث عاصم منكر لتفرد شريك به دون الثقات.\nوأما المخالفة في السند، فهو أن هماما قال: حدثنا شقيق أبو الليث قال: حدثني عاصم بن كليب عن أبيه. \" أن النبي ﷺ كان إذا سجد وقعت ركبتاه إلى الأرض قبل أن تقع كفاه \". أخرجه أبو داود والبيهقي وقال: \" قال عفان: وهذا الحديث غريب \" (٢) .\nقلت: فقد خالف شريكا شقيق فأرسله، ولكن شفيقا هذا ليس خيرا من شريك، فإنه مجهول لا يعرف، كما قال الذهبي وغيره. ولهمام فيه إسناد آخر، ولكنه معلول أيضا، فقال: حدثنا محمد بن جحادة عن عبد الجبار بن وائل بن حجر عن أبيه عن النبي ﷺ: \" كان إذا دخل في الصلاة رفع يديه ... فلما أراد أن يسجد وقعت ركبتاه على الأرض قبل أن تقع كفاه ... فإذا نهض، نهض على ركبتيه، واعتمد على فخذيه \". أخرجه أبو داود والبيهقي (٣) وعلته الانقطاع، فقال النووي في \" المجموع شرح المهذب \" (٣ / ٤٤٦): \" حديث ضعيف لأن عبد الجبار بن وائل اتفق الحفاظ على أنه لم يسمع من أبيه شيئا، ولم يدركه \".\nوفي الباب حديث آخر معلول أيضا، رواه أبو العلاء بن إسماعيل العطار: حدثنا حفص بن غياث عن عاصم الأحول عن أنس قال: \" رأيت رسول الله ﷺ انحط بالتكبير فسبقت ركبتاه يديه \".\nأخرجه الدارقطني (١٣٢) والحاكم (١ / ٢٢٦) وعنه البيهقي (٢ / ٩٩) والحازمي في \" الاعتبار \" (٥٥) وابن حزم في \" المحلى \" (٤ / ١٢٩) والضياء المقدسي في \" الأحاديث المختارة \". وقال الدارقطني والبيهقي:\n_________\n(١) \" صحيح أبي داود \" (٧١٤ - ٧١٨)\n(٢) \" ضعيف أبي داود \" (١٢١) .\n(٣) المصدر نفسه (١٥١) . اهـ.","vol":"2","page":330},{"text":"\" تفرد به العلاء بن إسماعيل \". قلت: وهو مجهول كما قال ابن القيم في \" الزاد \" (١ / ٨١) ومن قبله البيهقي كما في \" التلخيص \" لابن حجر، وقال ابن أبي حاتم في \" العلل \" (١ / ١٨٨) عن أبيه: \" هذا حديث منكر \". قلت: وأما قول الحاكم والذهبي: \" حديث صحيح على شرط الشيخين \" فغفلة كبيرة منهما عن حال العلاء هذا\n، مع كونه ليس من رجال الشيخين! وقال الحافظ في ترجمته من \" اللسان \": \" وقد خالفه عمر بن حفص بن غياث، وهذا من أثبت الناس في أبيه، فرواه عن أبيه عن الأعمش عن إبراهيم عن علقمة وغيره عن عمر موقوفا عليه، وهذا هو المحفوظ \".\nقلت: أخرجه الطحاوي (١ / ١٥١) بالسند المذكور عن إبراهيم عن أصحاب عبد الله علقمة والأسود فقالا: حفظنا عن عمر في صلاته أنه خر بعد ركوعه على ركبتيه كما يخر البعير، وضع ركبتيه قبل يديه. وسنده صحيح.\nقلت: وقد صرح الأعمش عنده بالتحديث، ورواه عبد الرزاق (٢٩٥٥) نحوه. وفي هذا الأثر تنبيه هام، وهو أن البعير يبرك على ركبتيه، يعني اللتين في مقدمتيه، وإذا كان كذلك لزم أن لا يبرك المصلي على ركبتيه كما يبرك البعير، لما ثبت في أحاديث كثيرة من النهي عن بروك كبروك الجمل، وجاء في بعضها توضيح ذلك من حديث أبي هريرة مرفوعا بلفظ: \" إذا سجد أحدكم فلا يبرك كما يبرك البعير، وليضع يديه قبل ركبتيه \".\nرواه أبو داود بسند جيد، وفي رواية عن أبي هريرة بلفظ: \" كان النبي ﷺ إذا سجد بدأ بوضع يديه قبل ركبتيه \". أخرجه الطحاوي في \" شرح المعاني \" (١ / ١٤٩) هو الذي قبله بالسند المشار إليه آنفا، وروى له شاهدا من حديث ابن عمر من فعله وفعل النبي ﷺ. وسنده صحيح، وصححه الحاكم والذهبي.\nفهذه الأحاديث الثابتة تدل على نكارة الأحاديث المتقدمة جميعها، ومما يدل على ضعف بعضها من جهة ما فيها من الزيادة في هيئة القيام إلى الركعة الثانية، حديث أبي قلابة قال: \" كان مالك بن الحويرث يأتينا فيقول: ألا أحدثكم عن صلاة رسول الله ﷺ؟ فيصلى في غير وقت الصلاة، فإذا رفع رأسه من السجدة الثانية في أول ركعة استوى قاعدا، ثم قام فاعتمد على الأرض \". أخرجه الإمام الشفاعي في \" الأم \" (١ / ١٠١) والنسائي (١ / ١٧٣) والبيهقي","vol":"2","page":331},{"text":"(٢ / ١٢٤ - ١٣٥) بإسناد صحيح على شرط الشيخين، وقد أخرجه البخاري (٢ / ٢٤١) من طريق أخرى عن أبي قلابة نحوه. ففيه دلالة صريحة على أن السنة في القيام إلى الركعة الثانية إنما هو الاعتماد، أي باليد، لأنه افتعال من العماد، والمراد به الإتكاء وهو باليد كما في \" الفتح \" قال: \" وروى عبد الرزاق عن ابن عمر أنه كان يقوم إذا رفع رأسه من السجدة معتمدا على يديه قبل أن يرفعهما \"، قلت: وفيه عنده (٢٩٦٤، ٢٩٦٩) العمري وهو ضعيف، لكن الاعتماد فيه شاهد قوي سأذكره بإذن الله تحت الحديث الآتي برقم (٩٦٧) .\nفقد ثبت مما تقدم أن السنة الصحيحة إنما هو الاعتماد على اليدين في الهو ي إلى السجود وفي القيام منه، خلافا لما دلت عليه هذه الأحاديث الضعيفة، فكان ذلك دليلا آخر على ضعفها.\n<span data-type=\"title\" id=toc-937>٩٣٠ </span>- \" من ترك موضع شعرة من جنابة لم يغسلها، فعل به كذا وكذا من النار \".\nضعيف.\nرواه أبو داود (٢٤٩) وابن أبي شيبة في \" المصنف \" (٣٥ / ٢) وعنه ابن ماجه (٥٩٩) والدارمي (١ / ١٩٢) والبيهقي (١ / ١٧٥) وأحمد (١ / ٩٤ و١٠١) وابنه في \" زوائده عليه \" (١ / ١٣٣) من طرق عن حماد بن سلمة: حدثنا عطاء بن السائب عن زاذان عن علي بن أبي طالب مرفوعا به.\nقال علي: فمن ثم عاديت شعري، وكان يجزه. قال الحافظ في \" التلخيص \" (ص ٥٢): \" وإسناده صحيح، فإنه من رواية عطاء بن السائب وقد سمع منه حماد بن سلمة قبل الاختلاط، لكن قيل: إن الصواب وقفه على علي \". وقال الشوكاني في \" نيل الأوطار \" (١ / ٢٣٩) عقب كلام الحافظ هذا: \" وقال النووي، ضعيف، وعطاء قد ضعفه، قبل اختلاطه، ولحماد أوهام، وفي إسناده أيضا زاذان وفيه خلاف \". وقال الصنعاني في \" سبل السلام \" (١ / ١٢٧) مستدركا على الحافظ: \" ولكن قال ابن كثير في \" الإرشاد \": إن حديث علي هذا من رواية عطاء بن السائب وهو سيء الحفظ، وقال النووي: إنه حديث ضعيف \".\nقلت: وسبب اختلاف الأئمة في تصحيحه وتضعيفه أن عطاء بن السائب اختلط في آخر عمره، فمن روى عنه قبل اختلاطه فروايته عنه صحيحة، ومن روى عنه بعد اختلاطه فروايته عنه ضعيفة، وحديث علي هذا اختلفوا هل رواه قبل الاختلاط أو بعده، فلذا اختلفوا في تصحيحه وتضعيفه، والحق الوقف على تصحيحه وتضعيفه حتى يتبين الحال فيه \".\nقلت: وهذا هو الصواب بلا ريب كما يأتي بيانه. ويتلخص مما تقدم أن الحديث أعل بأربع علل:","vol":"2","page":332},{"text":"الأولى: الخلاف في زاذان.\nالثانية: أن حماد له أوهاما.\nالثالثة: أن عطاء بن السائب ضعف مطلقا، بعد الاختلاط وقبله. الرابعة: أنه صحيح الرواية قبل الاختلاط، ولكن لا يدرى هل روى هذا الحديث قبل الاختلاط أم بعده. وإذ الأمر كذلك، فلابد من تحقيق القول في هذه العلل كلها، والنظر إليها من زاوية علم الحديث ومصطلحه، وتراجم رواته، ووزنها بميزانها الذي هو القسطاس\nالمستقيم، فأقول:\n١ - هذا الخلاف لا يضر في زاذان فقد وثقه الجمهور من الأئمة الفحول، الذين عليهم العمدة في باب الجرح والتعديل، وحسبك منهم يحيى بن معين، فقد قال فيه: \" ثقة لا يسأل عن مثله \". ووثقه أيضا أبو سعد وابن عدي والعجلي والخطيب، وكذا ابن حبان، ولكنه قال: \" كان يخطىء كثيرا \"!\nقلت: وهذا من أفراده وتناقضه، إذ لوكان يخطىء كثيرا لم يكن ثقة! ولعل قول ابن حبان هذا هو عمدة قول الحاكم أبي أحمد فيه: \" ليس بالمتين عندهم \". ولا نعلم أحدا تكلم فيه غير هذين، وهو كلام مردود لأنه غير مدعم بالدليل، مع مخالفته لتوثيق من سمينا من الأئمة، وبالإضافة إلى ذلك فقد احتج به مسلم، وأشار الذهبي في أول ترجمته إلى أن حديثه صحيح، وقال الحافظ في \" التقريب \": \" صدوق \".\n٢ - وهذا التعليل واه كالذي قبله، فإن حماد بن سلمة إمام من أئمة المسلمين ثقة حجة ما في ذلك شك ولا ريب، ولا يخرجه من ذلك أن له أوهاما، وإلا فمن الذي ليس له أوهام؟ ! ولوكان الراوي الثقة يرد حديثه لمجرد أوهام له\n، لما سلم لنا إلا القليل من جماهير الثقات من رجال الصحيحين فضلا عن غيرهما.\nولذلك جرى علماء الحديث سلفا وخلفا - ومنهم النووي - على الاحتجاج بحديث حماد بن سلمة إلا إذا ثبت وهمه، وهيهات أن يثبت هنا، على أنه قد روي له متابع، وإن كان السند بذلك واهيا كما يأتي.\n٣ - إن هذا التضعيف لا حجة عليه، فإن المعروف عند الأئمة أن عطاء بن السائب ثقة في نفسه، لم يصرح أحد منهم بتضعيفه مطلقا، وإنما وصفوه بأنه اختلط في آخر عمره، فمن عرف من الرواة عنه أنه سمع منه قبل الاختلاط فحديثه عنه صحيح، وإلا فلا، أنظر \" تهذيب التهذيب \" وغيره.\n٤ - وهذا التعليل أو الإعلال - كما هو الأصح - هو الذي يمكن التمسك به في تضعيف هذا الحديث، فإنه ليس لدينا ما يصح أن يعتمد عليه في ترجيح أنه حدث به قبل","vol":"2","page":333},{"text":"الاختلاط، وجزم الحافظ ابن حجر ﵀ بأن حماد بن سلمة قد سمع منه قبل الاختلاط، لا يصح أن يكون مرجحا، ذلك لأن حمادا هذا قد سمع منه بعد الاختلاط أيضا، كما ذكر ذلك الحافظ نفسه في \" التهذيب \"، فقد قال في آخر ترجمة عطاء بعد أن نقل أقوال العلماء في اختلاطه وفيمن روى عنه في هذه الحالة وقبلها: \" فيحصل لنا من مجموع كلامهم أن سفيان الثوري وشعبة وزهير وزائدة وحماد بن زيد وأيوب عنه صحيح، ومن عداهم يتوقف فيهم، إلا حماد بن سلمة فاختلف قولهم، والظاهر أنه سمع منه مرتين، يعني قبل الاختلاط وبعده \". وقال قبيل ذلك: \" فاستفدنا من هذه القصة أن رواية وهيب وحماد (يعني ابن سلمة) وأبي عوانة عنه في جملة ما يدخل في الاختلاط \".\nقلت: وهذا تحقيق دقيق يجب أن لا ينساه - كما وقع للحافظ نفسه - من يريد أن يكون من أهل التحقيق، ولازم ذلك أن لا يصحح حديث حماد بن سلمة عن عطاء لاحتمال أن يكون سمعه منه في حالة الاختلاط، فلقد أصاب الصنعاني كبد الحقيقة حين قال بعدما تقدم نقله عنه: \" والحق الوقف عن تصحيحه وتضعيفه حتى يتبين الحال فيه \".\nنعم لو صح ما أشرنا إليه من المتابعة لصح الحديث، ولكن هيهات! فقال أبو الحسن أحمد بن محمد بن عمران المعروف بـ (ابن الجندي) في \" الفوائد الحسان الغرائب \" (٨ / ١): حدثنا علي بن محمد بن عبيد: أخبرنا عيسى بن جعفر الوراق قال: أنبأنا عفان، قال: أنبأنا شعبة وحماد، أو قال: شعبة وحماد حدثانا عن عطاء بن السائب به.\nقلت: وهذا سند ظاهره الصحة، فإن رجاله من شيخ الجندي فمن فوقه كلهم ثقات من رجال الصحيح غير عيسى بن جعفر الوراق فإنه صدوق وله ترجمة في \" تاريخ بغداد \" (١١ / ١٦٨ - ١٦٩)، وعلي بن محمد بن عبيد ثقة حافظ ترجمه الخطيب أيضا ترجمة طيبة (١٢ / ٧٣ - ٧٤) ولكن علة الحديث من صاحب \" الفوائد \" وهو ابن الجندي، فقد ترجمه الخطيب بقوله (٥ / ٧٧): \" كان يضعف في روايته، ويطعن عليه في مذهبه، سألت الأزهري عنه؟ فقال: ليس بشيء \". وقال الحافظ في \" اللسان \": \" وأورده ابن الجوزي في \" الموضوعات \" في فضل علي حديثا بسند، رجاله ثقات إلا الجندي: فقال: هذا موضوع، ولا يتعدى الجندي \" (١) .\nقلت: ومما يؤيد ضعف هذا الرجل، أنه روى الحديث عن طريق عفان - وهو ابن مسلم -\n_________\n(١) \" الموضوعات \" لابن الجوزي (١ / ٣٦٨ - ٣٧٩) . اهـ.","vol":"2","page":334},{"text":"عن شعبة، وقد رواه الإمام أحمد عن عفان - وهو شيخه فيه - فلم يذكر شعبة فيه! وكذلك رواه البيهقي من طريق أخرى عن عفان، وكذلك رواه الآخرون عن غير عفان وهم جماعة عن حماد وحده، فدل ذلك على أن ذكر شعبة في هذا السند منكر، تفرد به ابن الجندي هذا، ولولا ذلك لكانت متابعة قوية من شعبة لحماد، ولصح بذلك\nالحديث، ولكن هيهات هيهات!! وقد ثبت في غير ما حديث صحيح أنه لا يجب على المرأة أن تنقض شعرها في غسل الجنابة، فالرجل مثلها إن كان له شعر مضفور كما هو معروف من عادة بعض العرب قديما، واليوم أيضا عند بعض القبائل.\nوأما في الحيض فيجب نقضه، هذا هو الأرجح الذي تقتضيه الأحاديث الواردة في هذا الباب، فانظر \" سلسلة الأحاديث الصحيحة \" (رقم ١٨٨)، وما يأتي تحت الحديث (٩٣٧) .\n<span data-type=\"title\" id=toc-938>٩٣١ </span>- \" ما رفع أحد صوته بغناء، إلا بعث الله ﷿ إليه شيطانين يجلسان على منكبيه يضربان بأعقابهما على صدره حتى يمسك \".\nضعيف جدا.\nرواه ابن أبي الدنيا في \" ذم الملاهي \" (١٦٥ / ١) عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا سند ضعيف جدا، علته علي بن يزيد وهو الآلهاني أبو عبيد الله بن زحر. أما الآلهاني، فقال البخاري: \" منكر الحديث \". وقال النسائي: \" ليس بثقة \". وقال أبو زرعة: \" ليس بالقوي \". وقال الدارقطني: \" متروك \". وأما ابن زحر، فقال أبو مسهر: \" صاحب كل معضلة، وإن ذلك على حديثه لبين \". وقال ابن المديني: \" منكر الحديث \". وقال ابن حبان (٢ / ٦٣): \" يروي الموضوعات على الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر عبيد الله، وعلي بن يزيد والقاسم أبو عبد الرحمن لم يكن ذلك الخبر إلا مما عملته أيديهم \"!\nقلت: القاسم أبو عبد الرحمن خير منهما، وليس هو محلا للتهمة إن شاء الله تعالى، بل الراجح فيه عند المحققين أنه حسن الحديث، فالعلة في هذا الحديث ممن دونه. والله أعلم. والحديث عزاه الحافظ العراقي في \" تخريج الإحياء \" (٦ / ١٦٥ - طبع لجنة نشر الثقافة الإسلامية) للطبراني أيضا في \" الكبير \" وقال:","vol":"2","page":335},{"text":"\" وهو ضعيف \". وقال تلميذه الهيثمي في \" مجمع الزوائد \" (٨ / ١١٩ - ١٢٠): \" رواه الطبراني بأسانيد، ورجال أحدها وثقوا وضعفوا \"! كذا قال، وكأنه يشير بذلك إلى رجال هذا الإسناد، وهو واه جدا كما\nبينا. والله أعلم.\n<span data-type=\"title\" id=toc-939>٩٣٢ </span>- \" من أفطر (يعني في السفر) فرخصة، ومن صام فالصوم أفضل \".\nضعيف شاذ.\nرواه أبو حفص الكناني في \" الأمالي \" (١ / ١٠ / ١): حدثنا محمد بن هارون الحضرمي: حدثنا أبوهاشم زياد بن أيوب: حدثنا معاوية الضرير: أخبرنا عاصم الأحول عن أنس بن مالك قال: \" سئل رسول الله صلى الله عليه\nوسلم عن الصوم في السفر؟ قال: فقال: فذكره.\nقلت: وهذا سند رجاله كلهم ثقات على شرط البخاري، غير الحضرمي، وهو ثقة كما قال الدارقطني وغيره، وله ترجمة جيدة في \" تاريخ بغداد \"، فظاهر الإسناد الصحة، وقد اغتررت به برهة يسيرة من الزمن، ثم بدا لي أنه معلول بالوقف، فقد قال ابن أبي شيبة في \" المصنف \" (٢ / ١٤٩ / ٢): حدثنا أبو معاوية ومروان بن معاوية عن عاصم قال: سئل أنس عن الصوم في السفر؟ فقال: فذكره بالحرف الواحد هكذا موقوفا على أنس.\nقلت: وهذا هو الصواب، لأن أبا معاوية - واسمه محمد بن حازم - وإن كان ثقة وأحفظ الناس لحديث الأعمش، فهو قد يهم في حديث غيره كما قال الحافظ في \" التقريب \"، فمثله يحتج به إذا لم يخالف، أولم يختلف عليه كما وقع في هذا الإسناد، فأبوهاشم زياد بن أيوب رفعه، وابن أبي شيبة أوقفه، ولابد من مرجح، وهو أعني ابن أبي شيبة قد قرن مع أبي معاوية مروان بن معاوية وهو ثقة حافظ كما في \" التقريب \" فأوقفه أيضا، ولم يختلف عليه فيه، فروايته أولى، لاسيما مع موافقة إحدى الروايتين عن أبي معاوية له، وهذا ظاهر لا يخفى إن شاء الله تعالى. ومما يرجح أن الحديث موقوف على أنس وليس بمرفوع، ما روى ابن أبي شيبة أيضا: قال مروان بن معاوية: عن عاصم عن ابن سيرين قال: كان عثمان بن أبي العاص يقول في ذلك مثل قول أنس بن مالك.\nقلت: وهذا سند صحيح أيضا موقوفا. فتبين أن الصواب في هذا الحديث الوقف، وأنه شاذ مرفوعا، ولعل هذا هو السر في عدم وروده في شيء من كتب \" السنن \" و\" المسانيد \" وغيرها، ككتب التخريجات، مثل \" نصب الراية \" للزيلعي، و\" تلخيص الحبير \" للعسقلاني، ونحوها.\nوقد اختلف العلماء، في صوم رمضان في السفر على أقوال معروفة، ولا شك أن الإفطار فيه رخصة، والأخذ بها أحب إلينا إذا كان المفطر لا يتحرج من القضاء، وإلا فالأحب لدينا","vol":"2","page":336},{"text":"حينئذ الصيام، والله أعلم. ومن شاء التوسع في هذه المسألة فليراجع \" نيل الأوطار \"، أو غيره من كتب أهل العلم والتحقيق.\n<span data-type=\"title\" id=toc-940>٩٣٣ </span>- \" سارعوا إلى تعليم العلم والسنة والقرآن، واقتبسوهن من صادق، من قبل أن يخرج أقوام في أمتي من بعدي يدعونكم إلى تأسيس البدعة والضلالة، فوالذي نفسي بيده لباب من العلم من صادق خير لكم من الذهب والفضة تنفقونها في سبيل الله تعالى بغير هدى من الله، من مشى في تعليم العلم والسنة والقرآن فعمل بما أمر الله وسن رسول الله ﷺ، فإذا عمل بذلك فله بكل خطوة يخطوها حسنة، وتحط عنه سيئة، وترفع له درجة في الجنة \".\nموضوع.\nرواه الخطيب في \" تلخيص المتشابه \" (٢ / ٥١ / ٢) عن محمد بن عبيدة المروزى: حدثنا حسان بن إبراهيم: حدثنا سعيد بن مسروق الثوري: حدثنا يزيد بن حيان: حدثنا زيد بن أرقم قال: سمعت علي بن أبي طالب يقول: فذكره مرفوعا. قلت: وهذا حديث موضوع، ولوائح الوضع عليه ظاهرة، وآفته محمد بن عبيدة المروزي. قال الذهبي: \" قال ابن ماكولا: صاحب مناكير \". وأورد قبله \" محمد بن عبيدة عن (بياض في الأصل) وضع أحاديث، قاله أبو سعيد النقاش \". قال الحافظ في \" اللسان \": \" وأنا أظنه الذي بعده \".\nقلت: يعني المروزي المذكور. والحديث أورده السيوطي في \" الجامع الصغير \" و\" الكبير \" من رواية الرافعي في \" تاريخه \" عن جابر بلفظ: \" سارعوا في طلب العلم، فالحديث من صادق خير من الدنيا وما عليها من ذهب وفضة \". قلت: وسكت عليه المناوي.","vol":"2","page":337},{"text":"<span data-type=\"title\" id=toc-941>٩٣٤ </span>- \" لا تبل قائما \".\nضعيف.\nرواه ابن حبان في \" صحيحه \" (١٣٥) عن هشام بن يوسف عن ابن جريج عن نافع عن ابن عمر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا سند ظاهره الصحة، فإن رجاله ثقات، لكنه معلول بعنعنة ابن جريج فإنه كان مدلسا، وقد تبين أنه تلقاه عن بعض الضعفاء، فقال الترمذي في \" سننه \" (١ /١٧):","vol":"2","page":337},{"text":"\" وحديث عمر إنما روي من حديث عبد الكريم بن أبي المخارق عن نافع عن ابن عمر عن عمر قال: رآني النبي ﷺ وأنا أبول قائما فقال: \" يا عمر لا تبل قائما \". فما بلت قائما بعده \". قال الترمذي: \" وإنما رفع هذا الحديث عبد الكريم بن أبي المخارق وهو ضعيف عند أهل الحديث، ضعفه أبو أيوب السختياني \". قلت: وقد أخرجه ابن ماجه (١ / ١٣٠) وتمام في \" الفوائد \" (ق ١٢٣ / ٢) والبيهقي في \" السنن الكبرى \" (١ / ١٠٢) عن عبد الرزاق حدثنا ابن جريج عن عبد الكريم أبي أمية به. وعبد الكريم أبو أمية هو ابن أبي\nالمخارق، قال البوصيري في \" الزوائد \" (ق ٢٣ / ٢): خبر عبيد الله بن عمر العمري الثقة المأمون المجمع على تثبته، ولا يغتر بتصحيح ابن حبان هذا الخبر، فإنه قال بعده: أخاف أن يكون ابن جريج لم يسمعه من نافع.\nوقد صح ظنه، فإن ابن جريج إنما سمعه من ابن المخارق كما ثبت من رواية ابن ماجه والحاكم في \" المستدرك \"، واعتذر عن تخريجه بأنه إنما أخرجه في المتابعات، وحديث عبيد الله العمري أخرجه أبو بكر بن أبي شيبة في مصنفه والبزار في مسنده \". قلت: ولم أعرف حديث عبيد الله الذي أشار إليه، و\" المصنف \" لا أطوله الآن، فإني\nأكتب هذا وأنا في المدينة المنورة، وهو في المكتبة الظاهرية بدمشق، لكن الظاهر أنه يعني مثل حديث عبد الله بن دينار أنه رأى عبد الله بن عمر بال قائما. أخرجه البيهقي (١ / ١٠٢) وقال: \" وهذا يضعف حديث عبد الكريم، وقد روينا البول قائما عن عمر وعلي وسهل بن سعد وأنس بن مالك \".\nوإذا عرفت ضعف الحديث فلا شيء في البول قائما إذا أمن الرشاش، وقد قال الحافظ في \" الفتح \": \" ولم يثبت عن النبي ﷺ في النهي عنه شيء \". ثم وقفت على حديث عبيد الله العمري في \" مصنف ابن أبي شيبة \" (١ / ١٢٤ - طبع الهند) و\" مسند البزار \" (ص ٣١ - زوائده)، فإذا هو لا يعارض حديث الترجمة - كما ادعى البوصيري - فإنه رواه عن نافع عن ابن عمر عن عمر قال: \" ما بلت قائما منذ أسلمت \". وإسناده صحيح. فالأولى المعارضة بأثر عبد الله بن دينار المتقدم عن ابن عمر، على اعتبار أنه هو الذي روى الحديث عنه كما هو ظاهر، ثم بما روى ابن أبي شيبة أيضا قبيل الموضع المشار إلى صفحته آنفا من طريق أخرى عن زيد قال: \" رأيت عمر بال قائما \". وزيد هو ابن وهب الكوفي وهو","vol":"2","page":338},{"text":"ثقة كسائر من دونه، فالإسناد صحيح أيضا، ولعل هذا وقع من عمر ﵁ بعد قوله المتقدم، وبعد ما تبين له أنه لا شيء في البول قائما.\n<span data-type=\"title\" id=toc-942>٩٣٥ </span>- \" خيار أمتي في كل قرن خمسمائة، والأبدال أربعون، فلا الخمسمائة ينقصون، ولا الأربعون، كلما مات رجل أبدل الله ﷿ من الخمسمائة مكانه، وأدخل من الأربعين مكانه، قالوا: يا رسول الله! دلنا على أعمالهم، قال: يعفون عمن ظلمهم، ويحسنون إلى من أساء إليهم، ويتواسون فيما آتاهم الله ﷿ \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (١ / ٨) من طريق الطبراني، وعنه ابن الجوزي في \" الموضوعات \" (٣ / ١٥١): عن سعيد بن زيدون: حدثنا عبد الله بن هارون الصوري: حدثنا الأوزاعي عن الزهري عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا سند مظلم، سعيد بن أبي ﴿زيدون﴾ وعبد الله بن هارون لم أعرفهم، إلا أن الثاني منهما أورده الذهبي في \" الميزان \" وقال: \" عن الأوزاعي لا يعرف، والخبر كذب في أخلاق الأبدال \". قلت: وهو هذا، وأقره الحافظ ابن حجر في \" اللسان \". والحديث أورده السيوطي في الجامع الصغير \" فأساء، لاسيما وقد وقع في بعض النسخ مرموزا له بالحسن! واغتر بذلك بعض المتأخرين (١) فقال: \" حديث حسن \"! وأما المناوي فقد تنبه لعلته، فقال بعد نقل كلام الذهبي السابق: \" ومن ثم حكم ابن الجوزي بوضعه، ووافقه عليها المؤلف في \" مختصر\nالموضوعات \" فأقره ولم يتعقبه \".\nواعلم أن أحاديث الأبدال لا يصح منها شيء، وكلها معلولة، وبعضها أشد ضعفا من بعض، وأنا ذاكر لك بعضها، وكاشف عن عللها، إن شاء الله ﵎.\n_________\n(١) هو السيد إسماعيل بن مهدي الغرباني في كتابه \" نفس الرحمن فيما لأحباب الله من علو الشان \"، ينتصر فيه للمستغيثين فيه بغير الله، ويرد على المنكرين عليهم، وما رأيت أجهل منه فيمن كتب في هذا المواضيع، إلا أن يكون الشامي! فإنه يظن أن \" الخلال في كرامات الأولياء \" كتاب ألفه الإمام أحمد! أنظر تعليقه على الصفحة (٢٤) من الكتاب المذكور. وإنما هو كتاب للخلال باسم \" كرامات الأولياء \" كما ستراه في الحديث الآتي.","vol":"2","page":339},{"text":"<span data-type=\"title\" id=toc-943>٩٣٦ </span>- \" الأبدال في هذه الأمة ثلاثون، مثل إبراهيم خليل الرحمن ﷿، كلما مات رجل أبدل الله ﵎ مكانه رجلا \".","vol":"2","page":339},{"text":"منكر.\nرواه الإمام أحمد (٥ / ٣٢٢) والهيثم بن كليب في \" مسنده \" (١٥٩ / ١ - ٢) والخلال في \" كرامات الأولياء \" (ق ١ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ١٨٠) وعنه ابن عساكر في \" التاريخ \" (١ / ٦٧ / ٢) عن الحسن بن ذكوان عن عبد الواحد بن قيس عن عبادة بن الصامت مرفوعا، وقال أحمد عقبه: \" هو حديث منكر \". قلت: وفيه علتان:\nالأولى: عبد الواحد بن قيس، مختلف فيه، فوثقه ابن معين في رواية وأبو زرعة. وقال ابن معين في رواية أخرى: لم يكن بذاك ولا قريب، وقال أبو حاتم: ليس بالقوي، وكذا قال صالح بن محمد البغدادي وزاد: \" روى عن أبي هريرة ولم يسمع منه \". وقال الذهبي: \" لم يلق أبا هريرة، إنما روايته عنه مرسلة، إنما أدرك عروة ونافعا \".\nقلت: فعلى هذا فهو لم يدرك عبادة بن الصامت، فالسند مع ضعفه منقطع!\nالثانية: الحسن بن ذكوان مختلف فيه أيضا، وقد ضعفه الجمهور، وقال أحمد: \" أحاديثه أباطيل \". وقال ابن معين: \" كان صاحب أو ابد \". وقال ابن حجر في \" التقريب \": \" صدوق يخطىء وكان يدلس \". ورمز له بأنه من رجال البخاري.\nقلت: وقد عنعن هنا. ومما تقدم تعلم ما في قول الهيثمي من الإيهام فقال في \" مجمع الزوائد \" (١٠ / ٦٢) وقلده السيوطي في \" الحاوي \" (٢ / ٤٦١) رواه أحمد ورجاله رجال الصحيح، غير عبد الواحد بن قيس، وقد وثقه العجلي وأبو زرعة، وضعفه غيرهما \". ولم يذكر السيوطي: \" وضعفه غيرهما \"! فقد أوهم شيئين: الأول: أن لا انقطاع بين عبد الواحد وعبادة وليس كذلك كما بينا.\nالثاني: أن الحسن بن ذكوان ثقة، لوصفه إياه بأنه من رجال الصحيح، وسكوته عما قيل فيه من التضعيف، والوصف بالتدليس! قلت: وبهذا التحقيق يتبين لك خطأ قول السيوطي في \" اللآلي \" (٢ / ٣٣٢): \" وسنده حسن \"! وقول ابن عراق (٢ / ٣٠٧ - طبع مصر): \" وسنده صحيح \"! وقد روي الحديث عن عبادة بلفظ آخر وهو: \" لا يزال في أمتي ثلاثون، بهم تقوم الأرض، وبهم تمطرون، وبهم تنصرون \". قلت: وهو ضعيف أيضا فيه من لا يعرف، فقد قال الهيثمي (١٠ / ٦٣):","vol":"2","page":340},{"text":"\" رواه الطبراني من طريق عمرو البزار عن عنبسة الخواص وكلاهما لم أعرفه، وبقية رجاله رجال الصحيح \". والحديث أورده السيوطي في \" الجامع الصغير \" من رواية الطبراني أيضا عن عبادة بلفظ: \" الأبدال في أمتي ثلاثون ... \" فلعل ما نقلته عن \" المجمع \" محرف عنه. وقال الشارح المناوي: \" قال المصنف: سنده صحيح \"!\nولم يتعقبه المناوي بشيء! وكأنه لم يقف على كلام الهيثمي فيه، ولا على إسناد، وقد ساق السيوطي في \" الحاوي \" (٢ / ٤٦١) فقال: قال الطبراني في \" الكبير \": حدثنا عبد الله بن أحمد بن حنبل: حدثني محمد بن الفرج: حدثنا زيد بن الحباب: أخبرني عمر البزار عن عبيسة الخواص عن قتادة عن أبي قلابة عن أبي الأشعث عن عبادة بن الصامت.... فذكره بلفظ \" الجامع الصغير \".\nقلت: كذا في نقله: \" عمر \" بدون الواو، \" عبيسة \"، ولعل هذا الثاني تحريف، وأما الأول فمحتمل، فإن في شيوخ زيد بن الحباب عن المزي في \" تهذيبه \" (١ / ٢٢٧ / ١) عمر بن عبد الله بن أبي خثعم اليمامي، وعمرو بن عبد الله بن وهب النخعي، وعمرو بن عثمان بن عبد الرحمن بن سعد بن يربوع المخزومي، فإن كان الأول - بدون الواو- فهو ضعيف جدا، وإن كان أحد الآخرين فهو ثقة، ولكن\nلم يصفوا جميعا بـ (البزار) . فالله أعلم من هو منهم، أو هو غيرهم وعلى كل حال فتصحيح مثل هذا الإسناد لا وجه له مطلقا، ولا أدري من أين نقل المناوي تصحيح السيوطي له، وهو مرموز له في بعض نسخ \" الجامع \" بالحسن، وللذي قبله بالصحة!! على أن رموز الجامع لا يوثق بها لأسباب ذكرتها في مقدمة كتابي \" صحيح الجامع الصغير \" وضعيف الجامع الصغير \"، وهو مطبوعان، فليرجع إليهما من شاء.\nوأخرج ابن عساكر في \" التاريخ \" (١ / ٢٧٧) من طريق الطبراني وغيره عن عمرو بن واقد عن يزيد بن أبي مالك عن شهر بن حوشب قال: \" لما فتحت مصر سبوا أهل الشام، فأخرج عوف بن مالك رأسه من برنسه ثم قال: يا أهل مصر! أنا عوف بن مالك، لا تسبوا أهل الشام فإني سمعت رسول الله ﷺ يقول: فيهم الأبدال وبهم ينصرون وبهم ترزقون \".\nقلت: وهذا إسناد ضعيف جدا، شهر بن حوشب سيء الحفظ، وعمرو بن واقد متروك كما في \" التقريب \". وقال الهيثمي: \" رواه الطبراني \" وفيه عمرو بن واقد، وقد ضعفه جمهور الأئمة، ووثقه محمد بن المبارك الصوري، وشهر اختلفوا فيه، وبقية رجاله ثقات \".\nقلت: وروي الحديث عن علي مرفوعا بلفظ آخر، سيأتي تخريجه إن شاء الله برقم (٢٩٩٣) .","vol":"2","page":341},{"text":"<span data-type=\"title\" id=toc-944>٩٣٧ </span>- \" إذا اغتسلت المرأة من حيضها، نقضت شعرها، وغسلت بالخطمي والأشنان، وإذا اغتسلت من الجنابة لم تنقض رأسها، ولم تغسل بالخطمي والأشنان \".\nضعيف.\nأخرجه الخطيب في \" تلخيص المتشابه \" (٢ / ٣٤ / ١) والبيهقي في \" السنن الكبرى \" (١ / ١٨٢) من طريقين عن مسلم بن صبيح: حدثنا حماد بن سلمة عن ثابت عن أنس مرفوعا. ومن هذا الوجه رواه الدارقطني أيضا في \" الأفراد \" كما في نصب الراية \" (١ / ٨٠) .\nوقال الخطيب: \" قال علي بن عمر (يعني الدارقطني): هذا حديث غريب من حديث حماد بن سلمة عن ثابت عن أنس، تفرد به مسلم بن صبيح عن حماد ولم نكتبه إلا من هذا الوجه \". قلت: وهو ضعيف لتفرد ابن صبيح به، وهو في عداد المجهولين، فإني لم أجد من ترجمه، وقد يشتبه بمسلم بن صبيح الهمداني الذي أخرج له الستة، وليس به، فإن هذا متأخر، من طبقة شيوخ الإمام أحمد، وذاك الهمداني تابعي يروي عن ابن عباس وغيره، وهو معروف ثقة، وله ترجمة في \" التهذيب \" للحافظ ابن حجر، وكان يحسن به أن يورد بعده مسلم بن صبيح هذا المجهول تميزا له عن الذي قبله، كما هي عادته في أمثاله، ولكنه لم يفعل، والله أعلم، ثم قد ميزه في \" تبصير المنتبه \" (٣ / ٨٣٣) ولم يذكره بعدالة أو جرح، وقيده بضم الصاد المهملة.\nوقد أخرجه الضياء المقدسي في \" الأحاديث المختارة \" (ق ٢٣ / ٢ - مسند أنس) من طريق الطبراني وهذا في \" المعجم الكبير \" (١ / ٣٧ / ٢) قال حدثنا أحمد بن داود المكي: حدثنا سلمة بن صبيح اليحمدي حدثنا حماد بن سلمة به. كذا سماه ابن داود \" سلمة \" بدل مسلم \"، وليس هو تصحيفا، فقد قال الهيثمي في \" مجمع الزوائد \" (١ / ٢٧٣): \" رواه الطبراني في \" الكبير \"، وفيه سلمة بن صبيح اليحمدي ولم أجد من ذكره \".\nقلت: ولعل \" سلمة \" وهم من ابن داود فإني لا أعرفه أيضا، وقد خالفه عثمان بن خرزاذ وهو ثقة، أخرجه الخطيب. وأيهما كان فالرجل مجهول لا يعرف، فهو علة الحديث، وخفي هذا على الصنعاني فقال في \" السبل \" (١ / ١٣٨) بعد أن عزاه لمن ذكرنا: \" فهذا الحديث مع إخراج الضياء له، وهو يشترط الصحة فيما يخرجه، يثمر الظن في العمل به \". قلت: وهذا مسلم بالنسبة لمن لم يقف على إسناده، وأما من وقف عليه فقد يختلف الحكم","vol":"2","page":342},{"text":"بالنسبة له، ويرى خلاف ما ذهب الضياء إليه، وعول عليه، كما هو الشأن في هذا الحديث، ورواية مسلم بن صبيح، وهو من الأدلة الكثيرة على أن الضياء ﵀ متساهل في التصحيح كالحاكم، وإن كان هو أحسن حالا منه كما شهد بذلك ابن تيمية ﵀. والحديث سكت عليه الشوكاني في \" نيل الأوطار \" (١ / ٢١٧) فأوهم سلامته من العلة، فاقتضى التنويه بها، وتحقيق الكلام على الحديث، والله سبحانه هو الموفق.\nوقد استدل الصنعاني بالحديث على أن نقض الشعر من المرأة الحائض في غسلها ليس واجبا عليها، بل هو على الندب لذكر الخطمي والأشنان فيه، قال: \" إذ لا قائل بوجوبهما فهو قرينة على الندب \". قلت: وإذا عرفت ضعف الحديث فالاستدلال به على ما ذكره الصنعاني غير صحيح، لاسيما وقد ثبت من حديث عائشة أن النبي ﷺ قال لها في الحيض: \" انقضي شعرك واغتسلي \". ولهذا كان أقرب المذاهب إلى الصواب التفريق بين غسل الحيض فيجب فيه النقض، وبين غسل الجنابة فلا يجب، كما بيت ذلك في الكلام على حديث عائشة هذا في \" الأحاديث الصحيحة \" رقم (١٨٨) .\n<span data-type=\"title\" id=toc-945>٩٣٨ </span>- \" لا تضربوا إماءكم على كسر إنائكم، فإن لها آجالا كآجال الناس \".\nكذب.\nرواه أبو نعيم في \" الحلية \" (١٠ / ٢٦): حدثنا أبو دلف عبد العزيز بن محمد بن أحمد بن عبد العزيز بن دلف العجلي: حدثنا يعقوب بن عبد الرحمن الدعاء: حدثنا جعفر بن عاصم: حدثنا أحمد بن أبي الحواري: حدثنا عباس بن الوليد قال: حدثني علي بن المديني عن حماد بن زيد عن مالك بن دينار عن الحسن عن كعب بن عجرة مرفوعا. قلت: وهذا سند واه جدا، وفيه علل:\nأولا: أبو دلف هذا، أورده الخطيب في \" تاريخ بغداد \" (١٠ / ٤٦٥) ولم يذكر فيه جرحا ولا تعديلا.\nثانيا: يعقوب بن عبد الرحمن الدعاء وهو أبو يوسف الجصاص، قال الخطيب (١٢ / ٢٩٤): \" في حديثه وهم كثير، قال أبو محمد بن غلام الزهري: ليس بالمرضي، مات سنة (٣٣١) \".\nثالثا: جعفر بن عاصم لم أجد له ترجمة.\nرابعا: عنعنة الحسن وهو البصري، فقد كان يدلس.\nقلت: وبقية رجال الإسناد ثقات معرفون مترجم لهم في \" التهذيب \" وعباس بن الوليد هو ابن مزيد أبو الفضل البيروني مات سنة (٢٧٠)، وقد روى عنه جماعة، وكتب عنه","vol":"2","page":343},{"text":"أحمد بن أبي الحواري وهو أكبر منه، توفي سنة (٢٤٦) فهو من رواية الأكابر عن الصاغر. هذا ما تبين لي فيه وأما المناوي فقال في هذا الحديث: \" أورده في \" الميزان \" في ترجمة العباس بن الوليد الشرقي، وقال: ذكره الخطيب في \" الملخص \" (١) فقال: روى عن ابن المديني حديثا منكرا، رواه عنه أحمد بن أبي الحواري من حديث\nكعب بن عجرة مرفوعا، ثم ساق هذا بعينه \".\nقلت: ولم أجد هذا الترجمة في \" الميزان \" للذهبي، ولا في \" الضعفاء \" له، ولا في \" لسان الميزان \" للحافظ بن حجر، فالله أعلم من أين وقع ذلك للمناوي. والحديث أورده ابن أبي حاتم في \" العلل \" (٢ / ٢٩٥ - ٢٩٦) بسنده عن ابن أبي الزرقاء عن ميمون بن مهران قال: فذكره موقوفا عليه وقال: \" قال أبي هذه الحكاية كذب \". قلت: وفيه وهب بن داود قال الخطيب: \" لم يكن بثقة \". وفيه أيضا من لم أعرفه.\n<span data-type=\"title\" id=toc-946>٩٣٩ </span>- \" استاكوا وتنظفوا، وأوتروا فإن الله وتر يحب الوتر \".\nضعيف.\nرواه ابن أبي شيبة (١ / ٦٣ / ١): وكيع قال: حدثنا سفيان عن موسى بن أبي عائشة عن سليمان بن سعد مرفوعا. قلت: وهذا سند ضعيف، رجاله كلهم ثقات غير سليمان بن سعد وهو تابعي مجهول، أورده ابن أبي حاتم في \" الجرح والتعديل \" (٢ / ١ / ١١٨) فقال: \" روي عن النبي ﷺ، مرسل، روى عنه موسى بن أبي عائشة \".\nقلت: ولم يذكر فيه جرحا ولا تعديلا، وقد أخطأ بعض الضعفاء فسماه سليمان بن صرد، وأسنده، لأن ابن صرد هذا صحابي! وهو إسماعيل بن عمرو البجلي: فقال: حدثنا الحسن بن صالح عن موسى بن أبي عائشة عن سليمان بن صرد مرفوعا به. أخرجه الطبراني في \" الأوسط \" (١ / ٥٩ / ٢ - زوائد المعجمين) وقال: \" لا يروى عن سليمان إلا بهذا الإسناد \".\nقلت: وهو ضعيف لأن البجلي هذا ضعفه غير واحد كما قال الذهبي في \" الضعفاء \". وقال الهيثمي في \" مجمع الزوائد \" (٢ / ٢٤٠): \" رواه الطبراني في \" الأوسط \"، وفيه إسماعيل بن عمرو البجلي، ضعفه أبو حاتم والدارقطني وابن عدي، ووثقه ابن حبان وإذا عرفت الفرق بين رواية ابن أبي شيبة والطبراني يتبن لك خطأ عزو السيوطي في \" الجامع \" الحديث إلى المذكورين من رواية سليمان بن صرد ثم خطأ رمزه له بالحسن، وقد فات الأمر الأول على المناوي فلم يتنبه له، أما الآخر، فقد تعقبه بقول الهيثمي الذي ذكرته ثم قال:\n_________\n(١) كذا، ولعل الصواب \" التلخيص \". اهـ.","vol":"2","page":344},{"text":"\" وبه يعرف ما في رمز المصنف لحسنه إلا أن يراد أنه حسن لغيره \". وهذا الكلام يشعر بأن المناوي لم يطلع\nعلى سند الحديث عند ابن أبي شيبة فإنه عنده من غير طريق البجلي، ولكن ذلك لا يقوي حديثه بل يضعفه، للمخالفة التي سبق بيانها.\n<span data-type=\"title\" id=toc-947>٩٤٠ </span>- \" إذا شربتم فاشربوا مصا، وإذا استكتم فاستاكوا عرضا \".\nضعيف.\nرواه البيهقي (١ / ٤٠) من طريق أبي داود في \" مراسيله \" عن هيثم عن محمد بن خالد القرشي عن عطاء بن أبي رباح قال: قال رسول الله ﷺ. قلت: وهذا سند ضعيف لإرساله، وعنعنة هشيم، فإنه مدلس، وجهالة القرشي هذا، ومن ثم رمز له السيوطي بالضعف، فأصاب، وتعقبه المناوي بقوله فما أصاب: \" رمز لضعفه اغترارا بقول ابن القطان: \" فيه محمد بن خالد لا يعرف \" وفاته أن الحافظ ابن حجر رده على ابن القطان بأن محمد هذا وثقه ابن معين وابن حبان \".\nوهذا تعقب واه جاءه من التقليد والاستسلام لرد الحافظ ابن حجر دون تبصر، وهو في كتابه \" التلخيص \" (ص ٢٣) كما نقله المناوي، وفاته أن الجواد قد يكبو، فإن توثيق ابن معين المذكور مما لم يذكره أحد، حتى ولا الحافظ نفسه في \" التهذيب \"، فأخشى أن يكون وهما منه، ويؤيده أنه صرح في \" تقريب التهذيب \" أن القرشي هذا \" مجهول \" فوافق في ذلك قول ابن القطان: \" لا يعرف \"، وكذلك قال الذهبي في \" الميزان \" فمع اتفاق هؤلاء على تجهيله، هل يعقل أن يكون توثيق ابن معين له ثابتا عنه؟! ثم لو سلمنا جدلا ثبوت ذلك عنه، فهل يسلم السند من العلتين الأوليين: التدليس والإرسال؟! وبذلك يتبين أن لا وجه لذلك التعقب على السيوطي، بل هو من تعصب المناوي عليه، عفا الله عنا وعنهم. وروي في الاستياك عرضا حديثا آخر، وهو بلفظ:","vol":"2","page":345},{"text":"<span data-type=\"title\" id=toc-948>٩٤١ </span>- \" كان يستاك عرضا، ويشرب مصا، ويقول: هو أهنأ وأمرأ وأبرأ \".\nضعيف.\nرواه ابن حبان في \" المجروحين \" (١ / ١٩٩) والطبراني في \" المعجم الكبير \" (١ / ١٢٣ / ١ - ٢) وابن شاهين في \" الخامس من الأفراد \" (٣١ - ٣٢) والبيهقي في \" سننه \" (١ / ٤٠) وابن عساكر (٤ / ٦٣ / ٢) عن اليمان بن عدي حدثنا ثبيت بن كثير الضبي عن يحيى بن سعيد الأنصاري عن سعيد بن المسيب عن بهز مرفوعا، وقال ابن شاهين: \" حديث غريب الإسناد، حسن المتن، وبهز لا أعرف له نسبا ولا أعرف له غير هذا الحديث \".","vol":"2","page":345},{"text":"قلت: وعلته ثبيت هذا وهو ضعيف، كما قال الهيثمي (٢ / ١٠٠) بعدما عزاه للطبراني وحده، وتناقض فيه ابن حبان، فذكره في \" الثقات \" وذكره في \" الضعفاء \" أيضا وقال: \" منكر الحديث على قلته، لا يجوز الاحتجاج به \". وقال ابن عدي: \" غير معروف \". وقال الحافظ في \" التلخيص \" (ص ٢٣): \" وهو ضعيف، واليمان بن عدي أضعف منه \".\nقلت: وقد تابعه ضعيف مثله إلا أنه خالفه في إسناده، وهو علي بن ربيعة القرشي المدني فقال: عن يحيى بن سعيد عن سعيد بن المسيب عن ربيعة بن أكثم به، فجعل ربيعة هذا بدل \" بهز \". أخرجه أبو بكر الشافعي في \" الفوائد \" (١٠ / ١١٠ / ٢) والعقيلي في \" الضعفاء \" (٢٩٥) والبيهقي، وقال العقيلي: \" ولا يصح، علي بن ربيعة القرشي مجهول بالنقل، حديثه غير محفوظ، ولا يتابعه إلا من هو دونه \". قلت: يشير إلى ثبيت بن كثير، والقرشي هذا قال ابن أبي حاتم (٣ / ١ / ١٨٥) عن أبيه: هو مثل يزيد بن عياض في الضعف \".\nويزيد هذا ضعيف الحديث، منكر الحديث عند أبي حاتم، وغيره يكذبه، وقال الحافظ في \" التلخيص \" (ص ٢٣) بعدما عزاه للعقيلي والبيهقي: \" إسناده ضعيف جدا \" ثم ذكر الاختلاف الذي ذكرته، ثم قال ابن عبد البر: \" ربيعة قتل بخيبر فلم يدركه سعيد، وقال في \" التمهيد \": لا يصحان من جهة الإسناد \". ولم يحرر المناوي القول في هذين الطريقتين فظن أن أحدهما يقوي الآخر، فصرح أن الحديث صار بذلك حسنا!\nوفي الباب حديث آخر، وهو:\n<span data-type=\"title\" id=toc-949>٩٤٢ </span>- \" \" كان يستاك عرضا، ولا يستاك طولا \".\nضعيف جدا.\nرواه أبو نعيم في \" كتاب السواك \" من حديث عائشة مرفوعا.\nقال الحافظ (٢٣): \" وفي إسناده عبد الله بن حكيم وهو متروك \". وقال ابن حبان (٢ / ٢٧): \" كان يضع الحديث على الثقات، ويروي عن مالك والثوري ومسعر ما ليس من أحاديثهم \".","vol":"2","page":346},{"text":"<span data-type=\"title\" id=toc-950>٩٤٣ </span>- \" كان يرفع يده إذا افتتح الصلاة ثم لا يعود \".\nباطل موضوع.\nرواه البيهقي في \" الخلافيات \" من حديث محمد بن غالب حدثنا أحمد بن","vol":"2","page":346},{"text":"محمد البرتي (١) حدثنا عبد الله بن عون الخراز (٢): حدثنا مالك عن الزهري عن سالم عن ابن عمر مرفوعا. قلت: وهذا سند ظاهره الجودة، وقد اغتر به بعض الحنفية، فقال الحافظ مغلطاي: \" لا بأس بسنده \".\nولا أدري كيف يقول ذلك مثل هذا الحافظ مع اشتهار الحديث في \" الصحيحين \" و\" السنن الأربعة \" و\" المسانيد \" عن مالك بإسناده المذكور عن ابن عمر برفع اليدين في الركوع أيضا، لاسيما وقد نبه على ذلك مخرجه البيهقي وشيخه الحاكم فقالا: \" هذا باطل موضوع لا يجوز أن يذكر إلى على سبيل التعجب والقدح فيه، وقد روينا بالأسانيد الزاهرة عن مالك خلاف هذا \". نقلت هذا وسند الحديث وقول مغلطاي من \" ما تمس إليه الحاجة لمن يطالع سنن ابن ماجه \" للشيخ محمد عبد الرشيد النعماني (ص ٤٨ - ٤٩) وهو متعصب جدا للحنفية على أهل الحديث، ولا يعبأ بقواعدهم العلمية، ومما يدلك على هذا تعقبه لقول الحافظين المذكورين وحكمهما على الحديث بالبطلان، فقال: \" قلت: تضعيف الحديث لا يثبت بمجرد الحكم، وإنما يثبت ببيان وجوه الطعن، وحديث ابن عمر هذا رجاله رجال الصحيح، فما أرى له ضعفا بعد ذلك، اللهم إلا أن يكون الراوي عن مالك مطعونا، لكن الأصل العدم، فهذا الحديث عندي صحيح لا محالة \"!\nقلت: هذا الكلام يدل على أحد شيئين: إما أن الرجل لا يعبأ بما هو مقرر عند المحدثين من القواعد، أو أنه جاهل بها، وغالب الظن أنه الأول، فمثله مما لا أظن يبلغ به الجهل إلى أن لا يعلم تعريف الحديث الصحيح عندهم، وهو \" ما رواه عدل ضابط عن مثله عن مثله إلى منتهاه ولا يكون شاذا ولا معلا \"، وإذا كان الأمر كذلك فقوله \".... لا يثبت بمجرد الحكم.... \" جهل منه أو تجاهل بشرط من شروط الحديث الصحيح، وهو عدم الشذوذ وقد أشار الحاكم والبيهقي إلى أن الحديث لم يسلم من الشذوذ وذلك قولهما: \" فقد روينا بالأسانيد الزاهرة عن مالك خلاف هذا \".\nقلت: فالحاكم والبيهقي لم يحكما على الحديث بالبطلان بمجرد الدعوى كما زعم النعماني، بل قرنا ذلك بالدليل لمن يريد أن يفهم، وهو الشذوذ، على أن هناك أدلة أخرى تؤيد الحكم المذكور على ما يأتي بيانه إن شاء الله تعالى. ولولم يكن ثمة دليل على بطلان الحديث إلا وروده في كتاب الإمام مالك \" الموطأ \" (١ / ٩٧) على خلاف هذا اللفظ لكفى، فكيف وقد رواه جمع كثير من المصنفين والرواة عن مالك على خلافه؟\n_________\n(١) الأصل \" البراني \" والصواب ما أثبته وهو بكسر الباء الموحدة وسكون الراء ثم مثناة فوقية نسبة إلى (برت) قرية بنواحي بغداد.\n(٢) الأصل \" الخزار \" والتصويب من \" التقريب \".","vol":"2","page":347},{"text":"فأخرجه البخاري (٣ / ١٧٤) وأبو عوانة في \" صحيحه (٢ / ٩١) والنسائي (١ / ١٤٠ و١٦١ - ١٦٢) والدارمي (١ / ٢٨٥) والشافعي (رقم ١٩٩) والطحاوي في \" شرح المعاني \" (١ / ١٣١) وأحمد (٤٦٧٤ و٥٢٧٩) من طرق كثيرة عن مالك عن ابن شهاب عن سالم بن عبد الله عن أبيه. أن رسول الله ﷺ كان يرفع يديه حذومنكبيه، إذا افتتح الصلاة، وإذا كبر للركوع، وإذا رفع رأسه من الركوع، رفعهما كذلك \". الحديث والسياق للبخاري عنه.\nوالواقع أن الحديث بهذا اللفظ المخالف لهذا الحديث الباطل متواتر عن مالك ﵀، فقد سرد ابن عبد البر أسماء من رواه عن مالك من الرواة فجاء عددهم نحوالثلاثين! وقد وافقه جماعة من الثقات في روايته عن ابن شهاب به. أخرجه البخاري (٢ / ١٧٥ و١٧٦) ومسلم (٢ / ٦ و٧) وأبو عوانة (٢ / ٩٠) أبو داود (١ / ١١٤» والترمذي (٢ / ٣٥) وابن ماجه (١ / ٢٨١) والطحاوي والدارقطني (ص ١٠٨) وكذا الشافعي (١٩٨) وأحمد (٥٠٨١ و٤٥٤٠ و٦٣٤٥) من طرق كثيرة عن ابن شهاب به.\nوتابع الزهري جابر وهو الجعفي قال: \" رأيت سالم بن عبد الله رفع يديه حذاء منكبيه في الصلاة ثلاث مرات، حين افتتح الصلاة، وحين ركع، وحين رفع رأسه، قال جابر! فسألت سالما عن ذلك؟ فقال سالم رأيت ابن عمر يفعل ذلك، وقال ابن عمر رأيت رسول الله ﷺ يفعل ذلك \".\nرواه الطحاوي وأحمد (٥٠٥٤)، والجعفي ضعيف، لكن سكت على الحديث الطحاوي وكأن ذلك لطرقه. وتابع سالما نافع مولى ابن عمر: أن ابن عمر كان إذا دخل في الصلاة كبر ورفع يديه، وإذا ركع رفع يديه وإذا قال سمع الله لمن حمده رفع يديه، وإذا قام من الركعتين رفع يديه، ورفع ذلك ابن عمر إلى النبي ﷺ أخرجه البخاري في \" صحيحه \" (٢ / ١٧٦) وفي \" رفع اليدين \" (ص ١٤) وأبو داود (١ / ١١٨) والبيهقي (٢ / ١٣٦) عن عبيد الله عنه، ورواه مالك (١ / ٩٨ - ٩٩) عن نافع به دون قوله \" وإذا ركع رفع يديه \" ودون الرفع عند القيام، ومن طريقه رواه الشافعي وأبو داود وتابعه أيوب عن نافع به المرفوع فقط، دون الرفع عند القيام. أخرجه البخاري في \" جزئه \" (١٧) والبيهقي (٢ / ٢٤ و٧٠) وأحمد (٥٧٦٢) وتابعه صالح بن كيسان عن نافع به أخرجه أحمد (٦١٦٤) . وتابع سالما أيضا محارب بن دثار قال: \" رأيت ابن عمر يرفع يديه كلما ركع، وكلما رفع رأسه من الركوع، قال: فقلت له: ما هذا؟ قال: كان النبي ﷺ: إذا قام في الركعتين كبر ورفع يديه \".","vol":"2","page":348},{"text":"أخرجه أحمد (٦٣٢٨) بإسناد صحيح.\nإذا عرف هذا فهذه الروايات والطرق الصحيحة عن ابن عمر ﵁ تدل على بطلان هذا الحديث من وجوه:\nالأول ما أشار إليه الحاكم والبيهقي من مخالفة راويه عن مالك لجميع من رواه عنه من الثقات على خلاف هذا الحديث وإثبات الرفع الذي نفاه، لاسيما وقد بلغ عددهم مبلغ التواتر كما سبق، ومخالفة الفرد لأقل منهم بكثير يجعل حديثه شاذ مردودا عند أهل العلم، فكيف وهم جمع غفير؟ !\nالثاني: أن مالكا ﵀ لوكان عنده علم بهذا الحديث المنسوب إليه لرواه في كتابه \" الموطأ \" وعمل به، وكل من الأمرين منفي، أما الأول، فلما سبق بيانه أنه روى فيه الحديث المخالف له بسنده هذا. والآخر أنه عمل بخلافه، وقال بمشروعية الرفع بعد الرفع في تكبيرة الإحرام كما حكاه عنه الترمذي في \" سننه \" (٢ / ٣٧) ولم يحك عنه خلافه، ونقل الخطابي والقرطبي أنه آخر قولي مالك وأصححها كما في \" الفتح \" (٢ / ١٧٤) .\nالثالث: أن ابن عمر ﵁ كان يحافظ بعد وفاة النبي ﷺ: على الرفع المذكور كما سبق ذلك عنه صريحا، فلوكان هذا الحديث ثابتا عنه لما رفع وهو من أحرص أصحابه ﷺ على اتباعه كما هو معلوم، كيف لا وقد صح عنه أنه كان إذا رأى رجلا لا يرفع يديه إذا ركع وإذا رفع رماه بالحصى! أخرجه البخاري في \" رفع اليدين \" (ص ٨) وعبد الله بن الإمام أحمد في \" مسائله عن أبيه \" والدارقطني (١٠٨) بسند صحيح عنه (١) .\nالرابع: أن الذي روى هذا الحديث عن ابن عمر إنما هو سالم ابنه - فيما زعموا - ومن الثابت عنه أنه كان يرفع يديه أيضا كما حكاه الترمذي أيضا عنه، وسبق ذلك في بعض الروايات عنه - فلوكان هذا الحديث مما رواه عن أبيه حقا لم خالفه أصلا، كما هو ظاهر. فدل ذلك كله على صحة قول الحاكم والبيهقي في الحديث: إنه باطل، وأن قول الشيخ النعماني: \" فهذا الحديث عندي صحيح لا محالة \" محال!\nومما سبق تعلم بطلان قول الشيخ المذكور عقب جملته المذكورة: \" وغاية ما يقال فيه: أن ابن عمر رأى النبي ﷺ حينا يرفع، فأخبر عن تلك الحالة، وأحيانا لا يرفع، وأخبر عن تلك الحالة، وليس في كل من حديثه ما يفيد الدوام والاستمرار على شيء معين منهما، ولفظ: \" كان \" لا يفيد الدوام إلا على سبيل الغالب \".\nقلت: وهذا الجمع بين الروايتين، باطل أيضا، لأن الشرط في الجمع إنما هو ثبوت الروايتين، أما وإحداهما صحيحة، والأخرى باطلة، فلا يجوز الجمع حينئذ، وكيف يعقل أن الراوي الواحد يقول مرة: كان لا يرفع، وأخرى: كان يرفع، ولا يجمع هو نفسه بينهما في عبارة\n_________\n(١) وأما ما رواه الطحاوي (١ / ١٣٣) من طريق بكر بن عياش عن حصين عن مجاهد قال صليت خلف ابن عمر فلم يكن يرفع يديه إلا في التكبيرة الأولى من الصلاة، فهو شاذ أيضا للخلاف المعروف في أبي بكر بن عياش. اهـ.","vol":"2","page":349},{"text":"واحدة ولومرة واحدة؟ هذا مما لا نعرف له مثيلا في شيء من الأحاديث! وإنما يقال مثل هذا الجمع في روايتين صحيحتين عن صحابيين مختلفين،\nمثل حديث ابن عمر هذا في الرفع وحديث ابن مسعود بمعنى هذا الحديث الباطل عن ابن عمر. فإن قال قائل: قد عرفنا بطلان هذا الحديث من الوجوه السابقة، فممن العلة فيه؟ هل هي من عبد الله بن عون الخراز الذي رواه عن مالك أم ممن دونه!\nوالجواب: أنه ليس في إسناده من يمكن الظن بأن الخطأ منه غير محمد بن غالب، وهو الملقب بـ (تمتام) فإنه وإن كان الدارقطني وثقه، فقد قال: \" إلا أنه يخطىء، وكان وهم في أحاديث \". وقال ابن المناوي: \" كتب عنه الناس، ثم رغب أكثرهم عنه لخصال شنيعة في الحديث وغيره \". فالظاهر أنه هو الذي أخطأ في هذا الحديث، فلعله من الأحاديث التي أشار إليها الدارقطني. وأما شيخه البرتي فهو ثقة ثبت حجة كما قال الخطيب (٥ / ٦١)، وكذا شيخ هذا وهو الخراز ثقة من رجال مسلم، فانحصرت الشبهة في (تمتام) . والله أعلم.\n<span data-type=\"title\" id=toc-951>٩٤٤ </span>- \" نهى أن يبول الرجل وفرجه باد إلى الشمس والقمر \".\nباطل.\nرواه الحكيم الترمذي في \" كتاب المناهي \" عن عباد بن كثير عن عثمان الأعرج عن الحسن: حدثني سبعة رهط من أصحاب النبي ﷺ منهم: أبوهريرة، وجابر، وعبد الله بن عمرو وعمران بن حصين ومعقل بن يسار وعبد الله بن عمر وأنس بن مالك يزيد بعضهم على بعض في الحديث أن النبي ﷺ نهى.... قلت: فذكر حديثا طويلا جدا في النواهي، ساقه في \" تنزيه الشريعة \" بتمامه في نحوخمس صفحات! (٢ / ٣٩٧ - ٤٠١)، وذكر الحافظ ابن حجر في كتابه \" التلخيص \" (٣٧) قطعة من أوله، هذا بعضه وقال: \" وهو حديث باطل لا أصل له، بل هو من اختلاق عباد \".\nوتبعه السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٩٩)، ثم ابن عراق وقال: \" وذكر النووي في \" شرحه على المهذب \" من هذا الحديث النهي عن استقبال الشمس والقمر، وقال: حديث باطل لا يعرف \". قلت: ومن الغرائب أن يذكر هذا الحكم الوارد في هذا الحديث الباطل في بعض كتب الحنابلة مثل \" المقنع \" لابن قدامة (١ / ٢٥ - ٢٦) و\" منار السبيل \" لابن ضويان (١ / ١٩)، وقال هذا معللا: \" تكريما لهما \"! وفي حاشية الأول منهما: \" لأنه روي أن معهما ملائكة، وأن أسماء الله مكتوبة عليها \"! قلت: وهذا التعليل مما لا أعرف له أصلا في السنة، وكم كنت أود أن لا يذكر مثل هذا","vol":"2","page":350},{"text":"الحكم وتعليله في مثل مذهب الإمام أحمد ﵀ الذي هو أقرب المذاهب إلى السنة، ولكن ما كل ما يتمنى المرء يدركه، فقد أصاب مذهبه من بعض أتباعه نحوما أصاب المذاهب الأخرى من الملحقات والبدعات. ولذلك كان لزاما على جميع الأتباع الرجوع إلى السنة الصحيحة، وهذا لا سبيل إليه إلا بدراسة هذا العلم الشريف، ولعلهم يفعلون.\nومما يبطل هذا الحكم حديث أبي أيوب الأنصاري مرفوعا: \" لا تستقبلوا القبلة ولا تستدبروها بغائط أو بول ولكن\nشرقوا أو غربوا \". أخرجه الشيخان وأصحاب السنن وغيرهم، وهو مخرج في \" صحيح أبي داود \" (رقم ٧)، وذلك أن قوله: \" ولكن شرقوا أو غربوا \" صريح في جواز استقبال القمرين واستدبارهما إذ لابد أن يكونا في الشرق أو الغرب غالبا. ويبطله أيضا قوله ﷺ: الشمس والقمر ثوران مكوران في النار يوم القيامة \". أخرجه الطحاوي والبخاري مختصرا كما بينته في \" الأحاديث الصحيحة \" (١٢٣) . قلت: فهذا يبطل تعليل ابن ضويان، فإن إلقاءهما في النار وإن لم يكن تعذيبا لهما، فليس من باب إكرامهما كما هو ظاهر لا يخفى!\n<span data-type=\"title\" id=toc-952>٩٤٥ </span>- \" كان يصلي بعد العصر، وينهى عنها، ويواصل وينهى عن الوصال \".\nمنكر.\nرواه أبو داود (١ / ٢٠١) من طريق ابن إسحاق عن محمد بن عمرو عن عطاء عن ذكوان مولى عائشة أنها حدثته أن رسول الله ﷺ كان.... الحديث. قلت: وهذا سند ضعيف رجاله ثقات كلهم، لكن ابن إسحاق مدلس وقد عنعنه، وقد صح ما يعارض حديثه هذا، وهو ما أخرجه أحمد (٦ / ١٢٥) عن المقدام بن شريح عن أبيه قال: \" سألت عائشة عن الصلاة بعد العصر؟ فقالت: صل، إنما نهى رسول الله ﷺ قومك أهل اليمن عن الصلاة إذا طلعت الشمس \". قلت: وسنده صحيح على شرط مسلم. ووجه المعارضة واضح منه، وهو قولها \" صل \" فلوكان عندها علم بالنهي الذى رواه ابن إسحاق عنها لما أفتت بخلافه إن شاء الله تعالى، بل لقد ثبت عنها أنها كانت تصلي بعد صلاة العصر ركعتين، أخرجه البخاري (٣ / ٨٢) ومسلم (٢ / ٢١٠) . فهذا كله يدل على خطأ حديث ابن إسحاق ونكارته. وهذا من جهة الصلاة، وأما من حيث الوصال، فالنهي عنه صحيح ثابت في الصحيحين وغيرهما عن غير واحد من أصحاب النبي ﷺ. ثم إن الحديث يخالف من جهة ثانية حديث أم سلمة المشار إليه، فإن فيه؟:","vol":"2","page":351},{"text":"\" فقالت أم سلمة، سمعت رسول الله ﷺ ينهى عنهما (تعني الركعتين بعد العصر) ثم رأيته يصليهما، أما حين صلاهما فإنه صلى العصر ثم دخل وعندي نسوة من بني حرام من الأنصار فصلاهما، فأرسلت إليه الجارية، فقلت: قومي بجنبه فقولي له: تقول أم سلمة: يا رسول الله إني أسمعك تنهى عن هاتين الركعتين، وأراك تصليهما، فإن أشار بيده، فاستأخري عنه، قال: ففعلت الجارية فأشار بيده فاستأخرت عنه، فلما انصرف، قال: يا بنت أبي أمية! سألت عن الركعتين بعد العصر، إنه أتاني ناس من عبد القيس بالإسلام من قومهم فشغلوني عن الركعتين اللتين بعد الظهر، فهما هاتان \".\nووجه المخالفة هو أن النهي عن الصلاة بعد العصر في الحديث متأخر عن صلاته ﷺ بعدها، وفي حديث أم سلمة أن النهي متقدم وصلاته بعده متأخر، وهذا مما لا يفسح المجال لادعاء نسخ صلاة الركعتين بعد العصر، بل إن صلاته ﷺ إياهما دليل عن تخصيص النهي السابق بغيرهما، فالحديث دليل واضح على مشروعية قضاء الفائتة لعذر، ولو كانت نافلة بعد العصر، وهو أرجح المذاهب، كما هو مذكور في المبسوطات.\nوالحديث سكت عليه الحافظ في \" الفتح \" (٢ / ٥١) وتبعه الصنعاني في \" سبل السلام \" (١ / ١٧١) ثم الشوكاني في \" نيل الأوطار \" (٣ / ٢٤) وسكوتهم الموهم صحته هو الذي حملني على تحرير القول فيه والكشف عن علته، والله الموفق. ثم رأيت ابن حزم ذكره (٢ / ٢٦٥) من طريق أبي داود ولم يضعفه، بل صنيعه يشعر بصحته عنده، فإنه أجاب عنه (٢ / ٢٦٨) بما يتعلق به من جهة دلالته ووفق بينه وبين ما يعارضه من جواز الركعتين بعد العصر عنده، ولو كان ضعيف لضعفه وما قصر، ولكنه قد قصر! ورأيت أبا الطيب الشهير بشمس الحق العظيم آبادي قد تنبه في كتابه \" إعلام أهل العصر، بأحكام ركعتي الفجر \" (ص ٥٥) لعلة أخرى في الحديث فقال: \" وهذا معارض بما أخرجه مسلم والنسائي وغيرهما عن عبد الله بن طاووس عن أبيه عن عائشة أنها قالت: وهم عمر، إنما نهى رسول الله ﷺ أن يتحرى طلوع الشمس وغروبها، فإنما مفاد كلامه في رواية ذكوان (يعني في حديث ابن إسحاق) أن النبي ﷺ نهى عن الصلاة بعد العصر، ومفاد كلامها في رواية طاووس أن النهي يتعلق بطلوع الشمس وغروبها، لا يرفع صلاة الفجر والعصر \". قلت: وهذه معارضة أخرى تضاف إلى المعارضتين السابقتين، وهي مما تزيد الحديث ضعفا على ضعف.\n<span data-type=\"title\" id=toc-953>٩٤٦ </span>- \" قدم علي مال فشغلني عن الركعتين كنت أركعهم بعد الظهر، فصليتهما الآن، فقلت: يا رسول الله أفنقضيهما إذا فاتتا؟ قال: لا \".","vol":"2","page":352},{"text":"منكر.\nرواه أحمد (٦ / ٣١٥) الطحاوي (١ / ١٨٠) وابن حبان في \" صحيحه \" (٦٢٣) عن يزيد بن هارون قال: أخبرنا حماد بن سلمة عن الأزرق بن قيس عن ذكوان عن أم سلمة قالت: \" صلى رسول الله ﷺ العصر، ثم دخل بيتي فصلى ركعتين، فقلت: يا رسول الله صليت صلاة لم تكن تصليهما، فقال: فذكره.\nوهذا سند ظاهره الصحة، ولكنه معلول، فقال ابن حزم في \" المحلى \" (٢ / ٢٧١): \" حديث منكر، لأنه ليس هو في كتب حماد بن سلمة، وأيضا فإنه منقطع لم يسمعه ذكوان من أم سلمة، برهان ذلك أن أبا الوليد الطيالسي روى هذا الخبر عن حماد بن سلمة عن الأزرق بن قيس عن ذكوان عن عائشة عن أم سلمة أن \" النبي ﷺ صلى في بيتها ركعتين بعد العصر فقلت: ما هاتان الركعتان؟ قال: كنت أصليهما بعد الظهر، وجاءني مال فشغلني، فصليتهما الآن \"، فهذه هي الرواية المتصلة وليس فيها: \" أفنقضيهما نحن؟ قال: لا \"، فصح أن هذه الزيادة لم يسمعها ذكوان من أم سلمة، ولا ندري عمن أخذها، فسقطت \".\nقلت: ورواية أبو الوليد عبد الملك بن إبراهيم التي علقها ابن حزم وصلها الطحاوي (١ / ١٧٨) . وتابع أب الوليد عبد الملك بن إبراهيم الجدي: حدثنا حماد بن سلمة به دون الزيادة. أخرجه البيهقي (٢ / ٤٧٥) . ونقل الحافظ في \" التلخيص \" (٧٠) عنه أنه ضعف الحديث بهذه الزيادة، ونص كلام البيهقي وهو في كتابه \" المعرفة\n\" كما نقله صاحب \" إعلام أهل العصر \" (ص ٥٥): \" ومعلوم عند أهل العلم بالحديث أن هذا الحديث يرويه حماد بن سلمة عن الأزرق بن قيس عن ذكوان عن عائشة عن أم سلمة دون هذه الزيادة، فذكوان إنما حمل الحديث عن عائشة، وعائشة حملته عن أم سلمة، ثم كانت ترويه مرة عنها عن النبي ﷺ، وترسله أخرى، وكانت ترى مداومة النبي ﷺ عليهما، وكانت تحكي عن النبي ﷺ أنه أثبتهما، قالت: \" وكان إذا صلى صلاة أثبتها \". وقالت: \" ما ترك رسول الله ﷺ ركعتين عندي بعد العصر قط \"، وكانت تروي أنه \" كان يصليهما في بيوت نسائه ولا يصليهما في المسجد مخافة أن يثقل على أمته، وكان يحب ما خفف عنهم \" فهذه الأخبار تشير إلى اختصاصه بإثباتهما، لا إلى أصل القضاء. هذا وطاووس يروي أنها قالت: \" وهم عمر، إنما نهى رسول الله ﷺ أن يتحرى طلوع الشمس وغروبها \".\nوكأنها لما رأت رسول الله ﷺ أثبتهما بعد العصر ذهبت في النهي هذا المذهب، ولوكان عندها ما يرو ون عنها في رواية ذكوان وغيره من الزيادة في حديث القضاء لما وقع هذا الاشتباه، فدل على خطأ تلك اللفظة، وقد روي عن محمد بن عمرو بن عطاء عن ذكوان عن عائشة \" أن رسول الله ﷺ كان يصلي بعد العصر وينهى عنها، ويواصل، وينهى عن الوصال \". وهذا يرجع إلى استدامته لهما لا أصل القضاء \". قلت: والتأويل فرع التصحيح، وحديث محمد بن عمرو هذا لا يصح إسناده كما تقدم بيانه في الحديث الذي قبله، فتنبه.","vol":"2","page":353},{"text":"<span data-type=\"title\" id=toc-954>٩٤٧ </span>- \" استقبلوا بمقعدتي القبلة \".\nمنكر.\nأخرجه البخاري في \" التاريخ الكبير \" (٢ / ١ / ١٤٣) وابن ماجه (١ / ١٣٦) والطحاوي (٢ / ٣٣٦) والدارقطني (٢٢) والطيالسي (١ / ٤٦ - من ترتيبه) وأحمد (٦ / ١٣٧ و٢١٩) وابن عساكر (٥ / ٥٣٧ / ١) من طريق موسى ووكيع وبهز ويحيى بن إسحاق وأسد بن موسى خمستهم عن حماد بن سلمة عن خالد الحذاء عن خالد بن أبي الصلت عن عراك ابن مالك عن (وقال موسى سمعت) عائشة قالت: \" ذكر عند رسول الله ﷺ قوم يكرهو ن أن يستقبلوا بفروجهم القبلة، فقال: أراهم قد فعلوها؟ ! (وفي لفظ: أو قد فعلوها؟ !) استقبلوا.... \" الحديث.\nقلت: وهذا سند ضعيف وفيه علل كثيرة:\nالأولى: الاختلاف على حماد بن سلمة.\nالثانية: الاختلاف على خالد الحذاء وهو ابن مهران.\nالثالثة: جهالة خالد بن أبي الصلت. الرابعة: مخالفته للثقة.\nالخامسة: الانقطاع بين عراك وعائشة.\nالسادسة: النكارة في المتن.\nالعلة الأولى الاختلاف على حماد بن سلمة، فرواه الخمسة الذين سميناهم عنه خالد الحذاء عن خالد بن أبي الصلت عن عراك عنها، وخالفهم أبو كامل اسمه الفضيل بن حسين فقال: حدثنا حماد عن خالد الحذاء عن خالد بن أبي الصلت أن عراك بن مالك حدث عن عمر بن عبد العزيز أن عائشة قالت ... الحديث، فأدخل عمر بن عبد العزيز. أخرجه أحمد (٦ / ٢٢٧) . وخالفهم يزيد بن هارون، فقال: أنبأنا حماد عن خالد الحذاء عن خالد بن أبي الصلت قال: كنا عند عمر بن عبد العزيز، فذكروا الرجل يجلس على الخلاء فيستقبل القبلة، فكرهو اذلك، فحدث عن عراك بن مالك عن عائشة، فجعل عمر بن عبد العزيز بين ابن أبي الصلت وعراك. أخرجه أحمد (٦ / ٢٣٩): حدثنا يزيد به. وخالفه علي بن شيبة فقال: حدثنا يزيد ابن هارن ... فساق سنده مثل رواية الخمسة عن حماد إلا أنه زاد في الإسناد فقال: \" فحدث عراك عن عروة بن الزبير عنها، فأدخل بينه وبينها عروة بن الزبير! أخرجه الطحاوي (٢ / ٣٣٦) .\nقلت: فهذا اختلاف شديد على حماد، ولعل الأرجح الوجه الأول، لاتفاق الجماعة عليه، مع احتمال أن يكون حماد نفسه مصدر الاختلاف، فقد كان يخطىء أحيانا.","vol":"2","page":354},{"text":"الثانية وهي الاختلاف على خالد الحذاء فهو على وجوه: الأول: قال أبو عوانة ويحيى بن مطر والقاسم بن مطيب ثلاثتهم عن خالد الحذاء عن عراك بن مالك عن عائشة. أخرجه الدارقطني. الثاني: عن عبد الوهاب الثقفي عن\nخالد عن رجل عن عراك عنها فزاد رجلا بين الحذاء وعراك أخرجه أحمد (٦ / ١٨٣) والدارقطني. وتابعه وهيب عن خالد به. رواه البخاري في \" التاريخ الكبير \" (٢ / ١ / ١٤٣) . الثالث: عن علي بن عاصم: حدثنا خالد الحذاء عن خالد بن أبي الصلت قال: كنت عند عمر بن عبد العزيز في خلافته وعنده عراك بن مالك، فقال عمر: ما استقبلت القبلة ولا استدبرتها ببول ولا غائط منذ كذا وكذا، فقال عراك: حدثتني عائشة.... أخرجه الدارقطني وأحمد (٦ / ١٨٤) والبيهقي (١ / ٩٢ - ٩٣) وقال: \" تابعه حماد بن سلمة عن خالد الحذاء في إقامة إسناده \".\nقلت: يعني رواية حماد المتقدمة من رواية الجماعة عنه، وإلا فقد اختلفوا عليه كما سبق بيانه، وقال الدارقطني: \" هذا أضبط إسناد، وزاد فيه خالد بن أبي الصلت، وهو الصواب \". قلت: وتابعه عبد العزيز بن المغيرة عن خالد الحذاء به، لكنه لم يصرح بسماع عراك من عائشة أخرجه أبو الحسن القطان في \" زيادته على ابن ماجه \" (١ / ١٣٦) . قلت: وهذا الوجه من الاختلاف على خالد الحذاء أرجح لاتفاق علي بن عاصم - على ضعف فيه لسوء حفظه - وعبد العزيز بن المغيرة عليه، ومتابعة حماد بن سلمة لهما في رواية الجماعة عنه كما تقدم. فهذا الاضطراب في إسناد الحديث وإن كان من الممكن ترجيح الوجه الأخير منه كما ذكرنا، فإنه لشدته لا يزال يبقى في النفس منه شيء، وعلى التسليم بهذا الترجيح يظهر فيه علة أخرى وهي: الثالثة: جهالة خالد بن أبي الصلت، وذلك أنه لم يكن مشهورا بالعدالة، ولا معروفا بالضبط، عند علماء الجرح والتعديل، فأورده ابن أبي حاتم (١ / ٣٣٦ - ٣٣٧) ولم يذكر فيه جرحا ولا تعديلا، بل صرح الإمام أحمد بجهالته فقال: \" ليس معروفا \". وقال عبد الحق الإشبيلي: \" ضعيف \". ولعله يعني بسبب جهالته. وقال الذهبي في \" الميزان \" وقد ساق له هذا الحديث:","vol":"2","page":355},{"text":"\" لا يكاد يعرف، تفرد عنه خالد الحذاء، وهذا منكر، وذكره ابن حبان في \" الثقات \"، وما علمت أحد تعرض إلى لينه، ولكن الخبر منكر \". قلت: ولعل الذهبي أراد بقوله: \" وما علمت ... \" يعني من القدامى، وإلا فقد ضعفه عبد الحق كما سبق، وأما توثيق ابن حبان إياه، فمما لا يقام له وزن - وإن اغتر به بعض المتقدمين والمعاصرين كما يأتي - لما عرف أنه متساهل في التوثيق، وقد بينت ذلك في \" الرد على التعقيب الحثيث \"، وهذا إذا انفرد بالتوثيق ولم يخالف، فكيف إذا خالف؟ وقال ابن حزم في \" المحلى \" (١ / ١٩٦): \" حديث ساقط وخالد بن أبي الصلت مجهول لا يدرى من هو؟ \". وفي \" التهذيب \": \" وتعقب ابن مفوز كلام ابن حزم فقال: هو مشهور بالرواية، معروف، بحمل العلم، ولكن حديثه معلول \". قلت: وهذا القدر من الوصف لا يقتضي أن يكون الموصوف ثقة ضابطا إلا عند بعض المتساهلين، فكم من المعروفين بحمل العلم والرواية لا يحتج بهم إما للجهالة بضبطهم وحفظهم أولظهور ضعفهم، ولذلك نجد الحافظ ابن حجر الذي من كتابه \" التهذيب \" نقلت التعقب المذكور لم يتبنه، فلم يوثقه في \" التقريب \" بل قال فيه: \" مقبول \" أي عند المتابعة، وإلا فلين الحديث، كما نص عليه في المقدمة.\nإذا عرفت ذلك، فمن كان حاله ما ذكرنا من الجهالة فحري بحديثه أن لا يحتج به، وهذا إذا لم يخالف الثقات، فكيف مع المخالفة؟! وهذه علة أخرى وهي:\nالرابعة: مخالفة ابن أبي الصلت للثقة، وهو جعفر بن ربيعة، فقد رواه عن عراك عن عروة عن عائشة أنها كانت تنكر قولهم، لا تستقبل القبلة. أخرجه البخاري في \" التاريخ الكبير \" (٢ / ١ / ١٤٣) وابن أبي حاتم في \" العلل \" (١ / ٢٩) وابن عساكر (٥ / ٢٣٧ / ١) . وقال البخاري: \" وهذا أصح \". وكذا قال ابن عساكر. وقال ابن أبي حاتم: \" سألت أبي عن حديث رواه حماد بن سلمة عن خالد الحذاء عن خالد بن أبي الصلت ... (قلت: فذكره، ثم قال:) قال أبي: فلم أزل أقفوأثر هذا الحديث، حتى كتبت بمصر عن.... جعفر بن ربيعة عن عراك بن مالك عن عروة عن عائشة موقوف، وهذا أشبه \".\nقلت: ولا يشك حديثي أن ترجيح هؤلاء الأئمة الثلاثة وقف الحديث هو الصواب، ذلك لأن الذي أوقفه إنما هو جعفر بن عراك، وهو ثقة اتفاقا، وقد احتج به الشيخان، بينما الذي خالفه وهو خالد بن أبي الصلت لم يوثقه أحد من الأئمة المعروفين والموثوق بتوثيقهم، ولو سلمنا. لا أن توثيق ابن حبان المتقدم مما يعتد به فهل من المعقول أن ترجح رواية من وثقه هو وحده.... آخرون على رواية من وثقه الجماعة من الأئمة، واحتج به الشيخان؟ !","vol":"2","page":356},{"text":"وإذا تبين لك ما ذكرنا تعرف سقوط تعقب البوصيري للإمام البخاري بقوله في \" الزوائد \" (ق ٢٥ / ١): \" وهذا الذي علل به البخاري ليس بقادح، فالإسناد الأول حسن (١)، رجاله ثقات معرفون، وقد أخطأ من زعم أن خالد بن أبي الصلت مجهول، وأقوى ما أعل به هذا الخبر أن عراكا لم يسمع من عائشة، نقلوه عن الإمام أحمد، وقد ثبت سماعه منها عند مسلم \".\nقلت: والجواب على هذا من وجوه: الأول: أن المخالفة التي أعل البخاري الحديث بها لم يجب عنها البوصيري بشيء عنها أصلا، إلا مجرد الدعوى \" ليس بقادح \"! مع أنه ساق كلامه للرد عليه، فانصرف عنه إلى الرد على غيره! وذلك دليل على ضعف رده وسلامة الحجة عند المردود عليه!\nالثاني: أن رجال الإسناد كلهم ثقات رجال مسلم غير ابن أبي الصلت فإن كان ثقة فلماذا اقتصر البوصيري على تحسين الإسناد ولم يصححه؟ ! أليس في هذا وحده ما يدل على أن في ابن أبي الصلت شيئا يمنع حتى الموثقين له من تصحيح حديثه! فما هو هذا الشيء؟ ليس هو إلا عدم الاطمئنان لتوثيق ابن حبان، وإن تظاهروا بالاعتداد بتوثيقه! الثالث: جزمه بخطإ من جهل ابن أبي الصلت مردود عليه بما سبق بيانه في العلة (الثالثة)، فأغنى عن\nالإعادة. الرابع: دعواه أن الانقطاع الذي ذكره هو أقوى ما أعل به الحديث، ليس مسلما عندي، بل الأقوى هو المخالفة التي لم يستطع الإجابة عنها، ثم الجهالة.\nالخامس: أن رده للانقطاع بقوله: \" ثبت سماعه منه عند مسلم \"، خطأ مبني على خطأ، وذلك أنه ليس عند مسلم ما زعمه من سماع عراك من عائشة، وما علمت أحدا سبقه إلى هذا الزعم، وإنما ذكر الشيخ ابن دقيق العيد أن مسلما أخرج في \" صحيحه \" حديث عراك عن عائشة: \" جاءتني مسكينة تحمل ابنتين لها ... \" الحديث (٢)، نقله الزيلعي في \" نصب الراية \" (٢ / ١٠٧)، وليس فيه السماع المدعى كما ترى. السادس: أنه لوفرضنا أن عراكا سمع من عائشة بعض الأحاديث، فلا يلزم من ذلك أنه سمع منها كل حديث يروى من طريقه عنها، لاحتمال عدم ثبوت السند بذلك عنه، كما هو الشأن في هذا الحديث، وهذه علة أخرى فيه وهي:\nالخامسة: الانقطاع بين عراك وعائشة، والدليل على ذلك مجموع أمرين:\n١ - أن أكثر الروايات التي سبق ذكرها لم يقع فيها تصريح عراك بالسماع من عائشة.\n_________\n(١) سبقه إلى تحسينه النووي، ثم تبعهما الصنعاني في \" سبل السلام \" (١ / ١١٦) وفي \" العدة شرح العمدة \" (١ / ١٣١) أيضا لكنه عقب ذلك بقوله \" إلا أنه أشار البخاري في تاريخه إلى أن فيه علة \".\n(٢) وهو في مسلم (٨ / ٣٨) وتمامه \" فأطعمتها ثلاث تمرات، فأعطت كل واحدة منها تمرة، ورفعت إلى فيها تمرة لتأكلها فاستطعمتها ابنتاها التمرة التي كانت تريد أن تأكلها بينهما، فأعجبني شأنها قد ذكرت الذي صنعت لرسول الله ﷺ فقال: إن الله قد أو جب لها الجنة، أو أعتقها من النار \".","vol":"2","page":357},{"text":"وإنما وقع في رواية علي بن عاصم وهو ضعيف الحفظ كما سبق، وقول الشيخ أحمد شاكر في تعليقه على \" المحلى \" (١ / ١٩٧) وقد تابعه على ذلك حماد بن سلمة فارتفعت شبهة الغلط \"، ليس مسلما، لأن هذه المتابعة مشكوك في ثبوتها، فإن كل ما رواه عن حماد لم يصرح بالسماع سوى موسى وهو التبوذكي، وأما الثقات الآخرون فرووه معنعنا، وهم وكيع ابن الجراح وبهز بن أسد ويحيى ابن إسحاق وأسد بن موسى ويزيد بن هارون في رواية عنه، وعبد العزيز بن المغيرة، كلهم قالوا: \" عن عائشة \" وروايتهم أرجح من رواية الفرد ولوكان ثقة، مع أنه يمكن أن تكون المخالفة ليست منه بل من حماد نفسه، لما سبق ذكره من أنه كان يخطىء أحيانا، فكان في الغالب يرويه معنعنا، فحفظ ذلك منه الجماعة، ونادرا يرويه بالسماع فحفظ ذلك منه موسى، وهذا اضطراب من حماد نفسه، كما كان يضطرب في إسناده على ما سبق بيانه.\nومما يرجح رواية العنعنة، رواية جماعة آخرين لها مثل أبي عوانة ويحيى بن مطر والقاسم بن مطيب وعبد الوهاب الثقفي ووهيب عن خالد الحذاء على خلاف بينهم وبين الجماعة الأولى كلهم أجمعوا على روايته بالعنعنة. فهؤلاء عشرة أشخاص وزيادة رووه بالعنعنة فلا يشك كل من وقف عليها أنها هي الصواب، وأن رواية السماع منكرة أو شاذة، وقد صرح بهذا الإمام أحمد فقال إبراهيم بن الحارث: \" أنكر أحمد قول من قال: عن عراك سمعت عائشة، وقال: عراك من أين سمع من عائشة \".\nوقال أبو طالب عن أحمد: \" إنما هو عراك عن عروة عن عائشة، ولم يسمع عراك منها \" وذكر ابن أبي حاتم في \" المراسيل \" (ص ١٠٣ - ١٠٤ - طبع بغداد) بعد أن ساق الحديث أن الإمام أحمد قال: \" مرسل، عراك بن مالك من أين سمع عن عائشة، إنما يروي عن عروة، هذا خطأ، ثم قال: من يروي هذا؟ قلت: حماد بن سلمة عن خالد الحذاء، فقال: قال غير واحد: عن خالد الحذاء ليس فيه سمعت وقال غير واحد أيضا عن حماد بن سلمة ليس فيه سمعت \".\nفقد أشار الإمام أحمد ﵀ إلى أن ذكر السماع غير محفوظ عن حماد من جهة، ولا عن خالد الحذاء من جهة أخرى، وذلك ما فصلناه آنفا. ولو أن الذين خالفوا الإمام أحمد ورجحوا رواية السماع تأملوا في كلامه ثم تتبعوا الروايات التي ذكرناها لما أقدموا إن شاء الله على مخالفته، لأن الحجة الواضحة معه، ولكنه ﵀ اكتفى بالإشارة إليها وقد فصلناه لك تفصيلا لا يدع مجالا للشك في خطإ المخالفين، وقال موسى بن هارون: \" لا نعلم لعراك سماعا من عائشة \". وليس من السهل في نظر الباحث المحقق تخطئة هذين الإمامين، كما فعل المعلق على \" المحلى \"، ومن قبله البوصيري بمجرد ذكر السماع في بعض الروايات مع شذوذها، ثم هي","vol":"2","page":358},{"text":"كلها مدارها على خالد بن أبي الصلت الذي لا دليل عندنا على ثقته وضبطه كما سبق، وما يدرينا ولعل هذا الاختلاف عنه في السماع والعنعنة إنما هو منه، وذلك دليل على تردده وعدم حفظه، ويؤيد هذا ما يأتي:، وهو: الأمر الثاني: أن جعفر بن ربيعة قد خالف خالد بن أبي الصلت، فأدخل بين عراك وعائشة عروة، كما تقدم وهو أرجح من وجهين: أولا: أن جعفر بن أبي ربيعة أو ثق من ابن أبي الصلت كما تقدم بيانه. ثانيا: أن روايته موافقة لبعض الروايات عن خالد وهي رواية يزيد بن هارون عن حماد ابن سلمة عن خالد الحذاء عن خالد بن أبي الصلت\nعن عراك عن عروة بن الزبير عنها. أخرجه الطحاوي كما تقدم، فهذا يؤكد وهم ابن أبي الصلت أو بعض من دونه في ذكر السماع من عراك لعائشة. وقد خالف جعفر خالدا في موضع آخر من السند وهو أنه أوقفه ولم يذكر فيه رسول الله ﷺ، وقد سبق بيان ذلك في العلة (الرابعة) .\nالعلة السادسة: النكارة. وقد بقي الكلام على العلة الأخيرة وهي السادسة، وهي النكارة في المتن، وبيان ذلك في ما يأتي: من المعلوم أن النبي ﷺ كان نهى أصحابه عن استقبال القبلة واستدبارها ببول أو غائط نهيا عاما لم يقيده بالصحراء، فإذا روي في حديث ما كهذا الذي نحن في صدد الكلام عليه أن الصحابة كرهو ااستقبال القبلة، فما يكون ذلك منهم إلا اتباعا لرسول الله ﷺ اتباعا يستحقون عليه الأجر والمثوبة، لأنهم على أقل الدرجات مجتهدون مخطئون مأجرون أجرا واحدا، وسبب خطئهم عملهم بالنص على عمومه، أو عملهم بالمنسوخ الذي لم يعرفوا نسخه، وأي الأمرين فرض، فلا يعقل أن ينكر النبي ﷺ على أصحابه طاعتهم إياه فيما كان نهاهم عنه قبل أن يبلغهم النص المخصص أو الناسخ، كيف وهو المعروف بتلطفه مع أصحابه في تأديبهم وتعليمهم، كما يدل على ذلك سيرته الشريفة معهم، كحديث الأعرابي الذي بال في المسجد، وحديث معاوية بن الحكم السلمي الذي تكلم في الصلاة جاهلا، وغير ذلك مما هو معروف، فلم ينكر رسول الله ﷺ عليهم نكارا شديدا مع أنهم فعلوا أشياء لم يسبق أن جوزها لهم رسول الله ﷺ وأما في هذا الحديث فهو ينكر عليهم أشد الإنكار عملهم، وما هو؟ كراهيتهم لاستقبال القبلة، التي كانوا تلقوها عنه ﷺ، فهل يتفق هذا الإنكار مع هديه ﷺ في التلطف في الإنكار؟ كلا ثم كلا، بل لوأراد ﷺ أن يبدل شيئا من الحكم السابق أو أن ينسخه من أصله لقال لهم كما قال في أمثاله: \" كنت نهيتكم عن زيارة القبور، فزوروها، وكنت نهيتكم عن الانتباذ في الأو عية فانتبذوا، وكنت نهيتكم عن ادخار لحوم الأضاحي ألا فادخروها \". أخرجه مسلم وغيره وهو مخرج في \" الصحيحة \" (٢٠٤٨) .","vol":"2","page":359},{"text":"فلو أن قوما من أصحاب النبي ﷺ استمروا على العمل بهذا النهي لعدم بلوغ الرخصة إليهم، أفكان ينكر ﷺ عليهم أم يكتفي بتعليمهم؟ لا شك أن الجواب إنما هو تعليمهم فقط، فكذلك الأمر في كراهة الاستقبال، كان يكتفي معهم بتعليمهم، وأما أن ينكر عليهم بقوله \" أو قد فعلوها \" فإنه شيء\nثقيل لا أكاد أتخيل صدوره منه ﷺ، وقد أراحنا الله تعالى من التصديق به بعد أن علمنا ثبوته بالطريق التي أقام الحجة بها على عباده في تعريفهم بتفاصيل شريعته، وأعني الإسناد. واعلم أن كلامنا هذا إنما هو قائم على أساس ما ذهب إليه بعض العلماء من الاستدلال بالحديث على نسخ النهي عن استقبال القبلة، وأما على افتراض أنه كان قبل النهي عن استقبال القبلة فلا يرد الاستنكار المذكور، وعليه حمل ابن حزم الحديث على فرض صحته فقال (١ / ١٩٧ - ١٩٨): \" ثم لوصح لما كان لهم فيه حجة، لأن نصه يبين أنه إنما كان قبل النهي، لأن من الباطل المحال أن يكون رسول الله ﷺ ينهاهم عن استقبال القبلة بالبول والغائط، ثم ينكر عليهم طاعته في ذلك المجال، هذا ما لا يظنه مسلم ولا ذوعقل، وفي هذا الخبر إنكار ذلك عليهم، لوصح لكان\nمنسوخا بلا شك \". قلت: لكن يرد على هذا الافتراض أنه يبعد أن يكره الصحابة شيئا دون توقيف من رسول الله ﷺ لهم، وافتراض ثبوت ذلك عنهم فيه إساءة الظن بهم وأنهم يشرعون بآرائهم، وهذا ما لا يجوز أن نظنه بهم، ولذلك فالحديث كيف ما أول فهو منكر عندي. والله أعلم.\n<span data-type=\"title\" id=toc-955>٩٤٨ </span>- \" إنما هو بمنزلة المخاط والبزاق، وإنما يكفيك أن تمسحه بخرقة، أو إذخرة. (يعني المني) \".\nمنكر مرفوعا.\nرواه الدارقطني (٤٦) والبيهقي (٢ / ٤١٨) من طريق إسحاق بن يوسف الأزرق: أخبرنا شريك عن محمد بن عبد الرحمن عن عطاء عن ابن عباس قال: \" سئل النبي ﷺ عن المني يصيب الثوب؟ قال: \" فذكره، وقال الدارقطني: \" لم يرو هـ غير إسحاق الأزرق عن شريك (يعني مرفوعا)، محمد بن عبد الرحمن هو ابن أبي ليلى ثقة في حفظ شيء \". وقال البيهقي: \" ورواه وكيع عن ابن أبي ليلى موقوفا على ابن عباس، وهو الصحيح \".\nقلت: وهذا وصله الدارقطني: حدثنا محمد بن مخلد: أخبرنا الحساني: أخبرنا وكيع به. ويرجح هذا أنه ورد موقوفا من طريقين آخرين عن عطاء، فقال الشافعي في \" سننه \" (١ / ٢٤): أخبرنا سفيان عن عمرو بن دينار وابن جريج كلاهما يخبره عن عطاء عن ابن عباس ﵁ أنه قال في المني يصيب الثوب، قال:","vol":"2","page":360},{"text":"\" أمطه عنك - قال أحدهما - بعود أو إذخرة، فإنما هو بمنزلة البصاق والمخاط \".\nقلت: وهذا سند صحيح على شرط الشيخين، وقد أخرجه البيهقي من طريق الشافعي ثم قال: \" هذا صحيح عن ابن عباس من قوله، وقد روي مرفوعا، ولا يصح رفعه \". قلت: وجملة القول أن المرفوع فيه ثلاث علل: الأولى: ضعف محمد بن عبد الرحمن بن أبي ليلى كما أشار إلى ذلك الدارقطني بقوله \" في حفظه شيء \" على تسامح منه في التعبير!\nالثانية: ضعف شريك أيضا وهو ابن عبد الله القاضي، وأستغرب من الدارقطني سكوته عنه هنا، مع أنه قال فيه وقد ساق له حديث وضع الركبتين قبل اليدين عند الهو ي للسجود: \" وشريك ليس بالقوي فيما تفرد به \". (انظر الحديث المتقدم ٩٢٩) .\nالثالثة: تفرد إسحاق الأزرق بروايته عن شريك مرفوعا، وهو - أعني الأزرق - وإن كان ثقة، فقد خالفه وكيع وهو أو ثق منه، ولذلك رجح روايته البيهقي كما تقدم، لكن يبدو لي أن الراجح صحة الروايتين معا عن شريك، الموقوفة والمرفوعة، وأن هذا الاختلاف إنما هو من شريك أو شيخه ابن أبي ليلى، لما عرفت من سوء حفظهما، فهذا الإعلال أولى من تخطئة إسحاق الأزرق الثقة، وهذا أولى من نصب الخلاف بين الثقتين كما فعل البيهقي من جهة، وابن الجوزي من جهة أخرى، أما البيهقي فقد رجح رواية وكيع على إسحاق، وعكس ذلك ابن الجوزي فقال بعد أن ذكر قول الدارقطني \" لم يرفعه غير إسحاق الأزرق عن شريك \": \" قلنا إسحاق إمام مخرج عنه في \" الصحيحين \"، ورفعه زيادة، والزيادة من الثقة مقبولة، ومن وقفه لم يحفظ \".\nكذا قال: وقد عرفت أن الصواب تصحيح الروايتين وأن كلا من الثقتين حفظ ما سمع من شريك، وأن هذا أو شيخه هو الذي كان يضطرب في رواية الحديث عن عطاء، فتارة يرفعه، وتارة يوقفه، فسمع الأزرق منه الرفع\n، وسمع وكيع منه الوقف، وكل روى ما سمع، وكل ثقة.\nومن العجيب أن ابن الجوزي يتغافل عن العلتين الأوليين، ويجادل في العلة الثالثة، وقد عرفت ما في كلامه فيها، ولوسلم له ذلك، فلم يسلم الحديث من العلتين، وأعجب من ذلك أن العلة الأولى قد نبه عليها الدارقطني في جملته التي ذكرنا عنه في أول هذا التحقيق، فلما نقلها ابن الجوزي عنه اقتصر منها على الشطر الأول الذي فيه إعلال الحديث بالوقف، ولم يذكر الشطر الثاني الذي فيه الإشارة إلى العلة الأولى وهي ضعف ابن أبي ليلى! وهذا شيء لا يليق بأهل التحقيق والعلم.\nومن الأوهام حول هذا الحديث قول الإمام الصنعاني - في \" العدة على شرح العمدة \" (١ / ٤٠٤):","vol":"2","page":361},{"text":"\" ثبت عنه (يعني ابن عباس) مرفوعا إلى النبي ﷺ أنه قال: إنه بمنزلة البصاق والمخاط.... أخرجه الدارقطني من حديث إسحاق بن يوسف الأزرق: حدثنا شريك.... \". ثم أعاده قائلا (١ / ٤٠٥): \" وإسناده صحيح كما قال ابن القيم في (بدائع الفوائد) \" (١) .\nقلت: وهذا هو السبب الذي دفعني إلى كتابة هذا التحقيق حول هذا الحديث، وبيان أن رفعه وهم وإن كان ما تضمنه من الحكم على المني بالطهارة هو الصواب، وحسبنا في ذلك جزم ابن عباس ﵁ بأنه بمنزلة المخاط والبصاق، ولا يعرف له مخالف من الصحابة، ولا ما يعارضه من الكتاب والسنة، وقد حقق القول في المسألة ابن قيم الجوزية في المصدر السابق تحت عنوان \" مناظرة بين فقيهين في طهارة المني ونجاسته \" (٣ / ١١٩ - ١٢٦) وهو بحث هام جدا في غاية التحقيق.\n<span data-type=\"title\" id=toc-956>٩٤٩ </span>- \" كنا نصلي مع رسول الله ﷺ صلاة الظهر بالهاجرة (٢) فقال لنا: أبردوا بالصلاة فإن شدة الحر من فيح جهنم \".\nضعيف بهذا السياق.\nأخرجه ابن ماجة (١ / ٢٣٢) وابن أبي حاتم في \" العلل \" (رقم ٣٧٦ و٣٧٨) وابن حبان في \" صحيحه \" (٢٦٩ - موارد) والطحاوي في \" شرح المعاني \" (١ / ١١١) والبيهقي (١ / ٤٣٩) وأحمد (٤ / ٢٥٠) من طريق إسحاق بن يوسف الأزرق عن شريك عن بيان بن بشر عن قيس بن أبي حازم عن المغيرة بن شعبة قال: فذكره. قلت: وهذا سند ضعيف، علته شريك وهو بن عبد الله القاضي وهو ضعيف لسوء حفظه كما تقدم آنفا، وقال الحافظ في \" التقريب \": \" صدوق يخطيء كثيرا، تغير حفظه منذ ولي القضاء بالكوفة \".\nقلت: ومن ذلك تعلم أن قول الحافظ في \" الفتح \" (٢ / ١٣): \" رجاله ثقات، رواه أحمد وابن ماجه وصححه ابن حبان \"، وهم أو تساهل منه، وإن قلده فيه الصنعاني في \" العدة \" (٢ / ٤٨٥)، وأشد منه في الوهم قول البوصيري في \" الزوائد \" (ق ٤٦ / ١): \" إسناده صحيح، ورجاله ثقات \"!! وليت شعري كيف يكون ثقة صحيح الإسناد وفيه من كان يخطيء كثيرا، وهو معروف بذلك لدى أهل العلم؟! ولاسيما وقد اضطرب في إسناد هذا الحديث، فرواه مرة هكذا، ومرة قال: \" عن عمارة بن القعقاع عن أبي زرعة عن أبي هريرة عن النبي ﷺ بمثله \".\n_________\n(١) البدائع (٣ / ١٢٣) . اهـ.\n(٢) الهاجرة اشتداد الحر في نصف النهار","vol":"2","page":362},{"text":"رواه على الوجهين أبو حاتم الرازي، فقال ابنه (١ / ١٣٦ / ٣٧٨): \" سمعت أبي يقول: سألت يحيى بن معين وقلت له: حدثنا أحمد بن حنبل بحديث إسحاق الأزرق عن شريك عن بيان ... (قلت: فذكره ثم قال:) وذكرته للحسن بن شاذان الواسطي فحدثنا به، وحدثنا أيضا عن إسحاق عن شريك عن عمارة بن القعقاع عن أبي زرعة عن أبي هريرة عن النبي ﷺ: بمثله؟ قال يحيى: ليس له أصل إني (١) نظرت في كتاب إسحاق فليس فيه هذا. قلت لأبي: فما قولك في حديث عمارة بن القعقاع عن أبي زرعة عن أبي هريرة عن النبي ﷺ: الذي أنكره يحيى؟ قال هو عندي صحيح وحدثنا به أحمد ابن حنبل بالحديثين جميعا عن إسحاق الأزرق. قلت لأبي: فما بال يحيى نظر في كتاب إسحاق فلم يجده؟ قال: كيف؟ نظر في كتابه كله؟ ! إنما نظر في بعض وربما كان في موضع آخر \". فقد حكم أبو حاتم على الحديث بالصحة من رواية شريك بسنده عن أبي هريرة خلافا لما يوهمه صنيع الحافظ في \" التلخيص \" (٦٧) أنه صحح حديث المغيرة، والسياق المذكور من كلام أبي حاتم يشهد لما ذكرنا.\nويؤيده أن أبا حاتم أعل الطريق الأولى. فقد قال ابن أبي حاتم (١ / ١٣٦ / ٣٧٦) بعد أن ساقها: \" ورواه أبو عوانة عن طارق عن قيس قال: سمعت عمر بن الخطاب قال: أبردوا بالصلاة. قال ابن أبي حاتم عن أبيه: \"\nأخاف أن يكون هذا الحديث (يعني الموقوف على عمر) يدفع ذاك الحديث.\nقلت: فأيهما أشبه؟ قال: كأنه هذا، يعني حديث عمر قال أبي في موضع آخر: لو كان عند قيس عن المغيرة عن النبي ﷺ لم يحتج أن يفتقر إلى أن يحدث عن عمر موقوفا \". وقد ذكر الحافظ في \" التلخيص \" عن ابن معين نحوما ذكر ابن أبي حاتم عن أبيه فقال: \" وأعله ابن معين بما روى أبو عوانة عن طارق عن قيس عن عمر موقوفا. وقال: لوكان عند قيس عن المغيرة مرفوعا لم يفتقر إلى أن يحدث به عن عمر موقوفا، وقوى ذلك عنده أن أبا عوانة أثبت من شريك \".\nقلت: وهذا هو الذي تقتضيه القواعد العلمية أن الحديث معلول بتفرد شريك به ومخالفته لمن هو أثبت منه، فلا وجه عندي لتصحيح الحديث كما فعل أبو حاتم، وقال الحافظ قبيل ما نقلنا عنه آنفا! \" وذكر الميموني عن أحمد أنه رجح صحته \" وفي \" طرح الترتيب \" للحافظ العراقي (٢ / ١٥٤): \" وذكر الخلال عن الميموني أنهم ذاكروا أبا عبد الله - يعني أحمد بن حنبل - حديث المغيرة بن شعبة، فقال: أسانيد جياد، قال وفي رواية غير الميموني (٢): وكان آخر الأمرين من رسول الله ﷺ الإبراد \".\n_________\n(١) قلت: الأصل (إنما) ولعل الصواب ما أثبتنا. اهـ.\n(٢) يعني عن الإمام أحمد من قوله، وليس رواية في الحديث كما توهم البعض على ما يأتي التنبيه عليه.","vol":"2","page":363},{"text":"فهذا النقل عن الإمام أحمد غريب عندي لقوله \" أسانيد جياد \" مع أنه ليس له إلا إسناد واحد كما يفيده قول الحافظ ابن حجر: \" تفرد به إسحاق الأزرق عن شريك ... \" وقال البيهقي عقب الحديث: \" قال أبو عيسى الترمذي ... فيما بلغني عنه -: سألت محمدا يعني البخاري - عن هذا الحديث؟\nفعده محفوظا، وقال: رواه غير شريك عن بيان عن قيس عن المغيرة قال: كنا نصلي الظهر بالهاجرة، فقيل لنا: أبردوا بالصلاة فإن شدة الحر من فيح جهنم، رواه أبو عيسى عن عمر بن إسماعيل بن مجالد عن أبيه عن بيان كما قال البخاري \".\nقلت: عمر بن إسماعيل ضعيف جدا، قال بن معين: كذاب خبيث رجل سوء، وقال النسائي: \" ليس بثقة، متروك الحديث \". وأبوه فيه ضعف، فمثل هذه الطريق لا يقوى طريق شريك لشدة ضعفها، فلا أدري ما وجه عد البخاري الحديث محفوظا، فإن كان بالنظر إلى الطريق الأولى فقد عرفت ضعفها وتفرد شريك بها، وإن كان من أجل هذه الطريق فهي ضعيفة جدا. وخلاصة القول: أن الحديث ضعيف لا تقوم به حجة عندي، لتفرد الضعيف به، وعدم وجود شاهد معتبر له. ثم إن الكلام عليه إنما هو بالنظر لوروده بهذا السياق الذي يدل على أن صلاته ﷺ بالهاجرة منسوخ بقوله: أبردوا.. وهو ظاهر الدلالة على ذلك، وبه أحتج الطحاوي وغيره على النسخ فإذا تبين ضعفه سقط الاحتجاج به وأما إذا نظرنا إلى الحديث نظرة أخرى وهي أنه تضمن أمرين اثنين: صلاته ﷺ بالهاجرة، وأمره بالإبراد دون أن نربط بينهما بهذا السياق الذي يمنع من فعل أي الأمرين ويضطرنا إلى القول بالنسخ. أقول إذا نظرنا إليه هذه النظرة فالحديث صحيح أما الأمر الأول فقد ورد من حديث جابر قال: \" كان النبي ﷺ يصلي الظهر بالهاجرة \". أخرجه البخاري (٢ / ٣٣) ومسلم (٢ / ١١٩) وغيرهما. وأما الأمر بالإبراد. فقد ورد في \" الصحيحين \" وغيرهما من طرق عن أبي هريرة وعن أبي سعيد أيضا، وابن عمر. فإذا عرف هذا. فقد اختلف العلماء في الجمع بين الأمرين. فذهب الطحاوي وغيره إلا أن الأول منسوخ. وقد عرفت ضعف دليله، وذهب الجمهور إلى أن الأمر بالإبراد أمر استحباب، فيجوز التعجيل به. والإبراد أفضل، وذهب بعض الأئمة إلى تخصيص ذلك بالجماعة دون المنفرد، وبما إذا كانوا ينتابون مسجدا من بعد، فلوكانوا مجتمعين، أو كانوا يمشون في كن","vol":"2","page":364},{"text":"فالأفضل في حقهم التعجيل، والحق التسوية، وأنه لا فرق بين جماعة وجماعة، ولا بينهما وبين الفرد، فالكل يستحب لهم الإبراد، لأن التأذي بالحر الذي يتسبب عنه ذهاب الخشوع، يستوي فيه المنفرد وغيره كما قال الشوكاني (١ / ٢٦٥) . وأما تخصيص ذلك بالبلد الحار، فهو الظاهر من التعليل في قوله \" فإن شدة الحر من فيح جهنم \". ويشهد له من فعله ﷺ حديث أنس قال: \" كان رسول الله ﷺ إذا اشتد البرد بكر بالصلاة، وإذا اشتد الحر أبرد بالصلاة \". أخرجه البخاري في \" الأدب المفرد \" (١١٦٢) والنسائي (١ / ٨٧) والطحاوي (١ / ١١١)، وله عنده شاهد من حديث أبي مسعود بسند حسن. (تنبيه): قال الحافظ في \" التلخيص \" في تخريج حديث المغيرة: \" وفي رواية للخلال: وكان آخر الأمرين من رسول الله ﷺ الإبراد \".\nوتلقى هذا عنه الشوكاني في \" نيل الأوطار \" (١ / ٢٦٥) دون أن يعزوه إليه كما هو الغالب عليه من عادته! ثم بنى على ذلك قوله في الصفحة التي قبل المشار إليها: \" فرواية الخلال من أعظم الأدلة الدالة على النسخ \".\nقلت: لكن الظاهر مما نقله الحافظ العراقي عن الخلال فيما سبق ذكره في هذا البحث أن هذه الرواية ليست من حديث المغيرة، وإنما هي من قول الإمام أحمد ﵀، وقد صرح بهذا الحافظ في \" الفتح \" (٢ / ١٣) فقال: \" ونقل الخلال عن أحمد أنه قال: هذا آخر الأمرين من رسول الله ﷺ \". وكذا قال الصنعاني في \" العدة \" (٢ / ٤٨٥) دون أن يعزوه للحافظ أيضا!\n<span data-type=\"title\" id=toc-957>٩٥٠ </span>- \" قال الله ﵎: إنما أتقبل الصلاة ممن تواضع بها لعظمتي، ولم يستطل على خلقي، ولم يبت مصرا على معصيتي، وقطع نهاره في ذكري، ورحم المسكين وابن السبيل، والأرملة، ورحم المصاب، ذلك نوره كنور الشمس، أكلؤه بعزتي، وأستحفظه ملائكتي، وأجعل له في الظلمة نورا، وفي الجهالة حلما، ومثله في خلقي كمثل الفردوس في الجنة \".\nضعيف.\nرواه البزار (ص ٦٥ - زوائده) وابن حبان في \" المجروحين \" (٢ / ٣٥) عن عبد الله بن واقد الحراني عن حنظلة بن أبي سفيان عن طاووس عن ابن عباس مرفوعا.\nقلت: وعبد الله بن واقد كان متعففا صالحا متفقها برأي أبي حنيفة حافظا له. ولم يكن حافظا للحديث، فضعف حديثه وترك. كذا في \" الأحكام الكبرى \" (٥٧ / ١ - ٢) لعبد الحق الإشبيلي. وقال في \" المجمع \" (٢ / ١٤٧):","vol":"2","page":365},{"text":"\" رواه البزار وفيه عبد الله بن واقد الحراني ضعفه النسائي، والبخاري، وإبراهيم الجوزجاني، وابن معين في رواية، ووثقه في رواية، ووثقه أحمد، وقال: كان يتحرى الصدق وأنكر على من تكلم فيه، وأثنى عليه خيرا، وبقية\nرجاله ثقات \". وكذا قال في \" الترغيب \" (١ / ١٧٦) أن بقية رواته ثقات، وأشار إلى أن في ابن واقد هذا ضعفا، ولم يسق فيه كلاما للأئمة، وجمهور الأئمة على تضعيفه، وأحمد وإن أثنى عليه خيرا فقد نسبه للخطإ والتدليس، وقال: \" لعله كبر واختلط \".\nلكنه لم ينفرد به، فأخرجه الحسن بن علي الجوهري في \" مجلس من الأمالي \" (ق ٦٩ / ٢) من طريق ابن نمير: حدثنا ابن كثير، عن عبد الله بن طاووس عن أبيه به. قلت: لكن ابن كثير واسمه محمد بن كثير البصري السلمي القصاب، قال ابن المديني: \" ذاهب الحديث \". وقال البخاري والساجي: \" منكر الحديث \"، وضعفه آخرون. وروي من حديث علي مرفوعا نحوه، وزاد في آخره: \" لا يتسنى ثمارها، ولا يتغير حالها \". رواه ابن عساكر في \" مدح التواضع \" (ق ٩٠ / ١ - ٢) وقال: \" قال الدارقطني: غريب تفرد به الدينوري.\nقلت: يعني أبا جعفر محمد بن عبد العزيز بن المبارك الدينوري، قال الذهبي: \" منكر الحديث، ضعيف، ذكره ابن عدي، وذكر له مناكير، وكان ليس بثقة يأتي ببلايا \". ثم ساق له حديثين من بلاياه وموضوعاته، وأقره الحافظ في \" اللسان \" وقال: \" وأورد له ابن عدي أحاديث قال في بعضها: باطل بهذا الإسناد، ثم قال: وله غير ما ذكرت من المناكير \".\n<span data-type=\"title\" id=toc-958>٩٥١ </span>- \" كان إذا أمن أمن من خلفه حتى إن للمسجد ضجة \".\nلا أصل له بهذا اللفظ فيما نعلم.\nوقد نص على ذلك الحفاظ فقال الحافظ ابن حجر في \" التلخيص \" (ص ٩٠): \" لم أره بهذا اللفظ، لكن روى معناه ابن ماجه من حديث بشر بن رافع \" (ثم ذكر الحديث الآتي) ثم قال: \" تنبيه: قال ابن الصلاح في الكلام على \" الوسيط \": هذا الحديث أورده الغزالي هكذا تبعا لإمام الحرمين، فإنه أورده في \" نهايته \" كذلك، وهو غير صحيح مرفوعا، وإنما رواه الشافعي من حديث عطاء قال: \" كنت أسمع الأئمة ابن الزبير فمن بعده يقولون آمين حتى إن للمسجد للجة \".","vol":"2","page":366},{"text":"وقال النووي مثل ذلك، وزاد هذا غلط منهما، وكأنه وابن الصلاح أرادا لفظ الحديث والحق معهما، لكن سياق ابن ماجه يعطي بعض معناه كما أسلفناه \". قلت: ما سلف من كلامه ينص على أن سياق ابن ماجه يعطي معناه كله لا بعضه، فليتأمل فإن السياق المشار إليه يحتمل بعض المعنى أو كله، أما البعض فهو جهر الإمام وحده، وهو صريح في ذلك، وأما الكل، فهو هذا مع جهر المؤتمين لقوله فيه \" فيرتج بها المسجد \"، فإن هذا يحتمل أن الارتجاج سببه تأمين الرسول ﷺ وهو صريح الحديث، ويحتمل أنه بسبب تأمين المؤتمين معه، وهو محتمل، وهذا هو لفظ ابن ماجه: \" كان إذا تلا (غير المغضوب عليهم ولا الضالين) قال: آمين، حتى يسمع من يليه من الصف الأول (فيرتج بها المسجد) \".\n<span data-type=\"title\" id=toc-959>٩٥٢ </span>- \" كان إذا تلا (غير المغضوب عليهم ولا الضالين) قال: آمين، حتى يسمع من يليه من الصف الأول (فيرتج بها المسجد) \".\nضعيف.\nأخرجه أبو داود (١ / ١٤٨) والسياق له وابن ماجه (١ / ٢٨١) والزيادة له، كلاهما من طريق بشر بن رافع عن أبي عبد الله بن عم أبي هريرة عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف، وقول الحافظ أبو زرعة ابن العراقي في \" طرح التثريب \" (٢ / ٢٦٨): \" وإسناده جيد \" غير جيد، يبينه ما يأتيك من النصوص، فقال الحافظ في \" التلخيص \" (٩٠): \" وبشر بن رافع ضعيف، وابن عم أبي هريرة، قيل: لا يعرف، وقد وثقه ابن حبان \". وقال البوصيري في \" الزوائد \" (ق ٥٦ / ١): \" هذا إسناد ضعيف، أبو عبد الله لا يعرف حاله،\nوبشر ضعفه أحمد، وقال ابن حبان: يروي الموضوعات \". قلت: وتمام كلام ابن حبان (١ / ١٧٩): \" كأنه كان المتعمد لها \". ومن أوهام الشوكاني ﵀ أنه قال في هذا الحديث بعد أن ذكره المجد ابن تيمية بلفظ أبي داود ولفظ ابن ماجه (٢ / ١٨٨) قال الشوكاني: \" أخرجه أيضا الدارقطني، وقال: إسناده حسن، والحاكم، وقال: صحيح على شرطهما \" والبيهقي وقال: حسن صحيح \"! وهؤلاء إنما أخرجوا الشطر الأول من الحديث بلفظ: \" كان إذا فرغ من قراءة أم القرآن رفع صوته فقال: آمين \"، فليس فيه تسميع من يليه من الصف.... الخ، فهذا اللفظ لا يحتمل ما يحتمله لفظ ابن ماجه من تأمين المؤتمين أيضا حتى يرتج بها المسجد، فثبت الفرق بين اللفظين، ولم يجز عزوالأول منهما إلى من أخرج الآخر، كما هو ظاهر.","vol":"2","page":367},{"text":"على أن هذا اللفظ إسناده ضعيف أيضا، فإن فيه عندهم جميعا إسحاق بن إبراهيم بن العلاء الزبيدي وهو المعروف بابن زبريق وهو ضعيف، قال أبو حاتم: \" شيخ لا بأس به \" وأثنى عليه ابن معين خيرا، وقال النسائي: \" ليس بثقة \". وقال محمد بن عوف: \" ما أشك أن إسحاق بن زبريق يكذب \".\nلكن هذا اللفظ معناه صحيح، فإن له شاهدا من حديث وائل بن حجر بسند صحيح. وأما اللفظ الأول فلا أعرف ما يشهد له من السنة إلا ما رواه الشافعي في \" مسنده \" (١ / ٧٦): أخبرنا مسلم بن خالد عن ابن جريج عن عطاء قال: \" كنت أسمع الأئمة وذكر ابن الزبير ومن بعده يقولون آمين، ويقول من خلفهم آمين، حتى أن للمسجد للجة \". سكت عليه الحافظ كما سبق قريبا، وفيه علتان: الأولى: ضعف مسلم بن خالد وهو الزنجي، قال الحافظ: صدوق، كثير الأوهام \".\nالثانية: عنعنة ابن جريج، فإنه كان مدلسا، ولعله تلقاه عن خال بن أبي أنوف فقد رواه عن عطاء بلفظ: \" أدركت مائتين من أصحاب رسول الله ﷺ في هذا المسجد (يعني الحرام) إذا قال الإمام \" ولا الضالين \" رفعوا أصواتهم بآمين، (وفي رواية): سمعت لهم رجة بآمين \". أخرجه ابن حبان في \" الثقات \" (٢ / ٧٤) والبيهقي (٢ / ٥٩) والرواية الأخرى له. وخالد هذا ترجمه ابن أبي حاتم (١ / ٢ / ٣٥٥ - ٣٥٦) ولم يذكر فيه جرحا ولا تعديلا، وأورده ابن حبان في \" الثقات \" وفي ترجمته ساق له هذا الأثر، وتوثيق ابن حبان فيه تساهل معروف، ولذلك فإني غير مطمئن لصحة روايته، فإن كان ابن جريج أخذه عنه فالطريق واحدة، وإلا فلا ندري عمن تلقاه ابن جريج، ويبدو أن الإمام الشافعي نفسه لم يطمئن أيضا لصحة روايته هذه، فقد ذهب إلى خلافها، قال في \" الأم \" (١ / ٩٥): \" فإذا فرغ الإمام من قراءة أم القرآن قال آمين، ورفع بها صوته، ليقتدي به من كان خلفه، فإذا قالها قالوها وأسمعوا أنفسهم، ولا أحب أن يجهروا بها \". فلوأن هذا الأثر ثابت عن أولئك الصحابة عند الشافعي لما أحب خلاف فعلهم إن شاء الله ولذلك فالأقرب إلى الصواب في هذه المسألة ما ذهب إليه الشافعي أن يجهر الإمام دون المؤتمين. والله أعلم.\nثم رأيت البخاري قد علق أثر ابن الزبير المذكور بصيغة الجزم، فقال الحافظ في \" الفتح \" (٢ / ٢٠٨): \" وصله عبد الرزاق عن ابن جريج عن عطاء، قال ويعني ابن جريج، قلت له: أكان","vol":"2","page":368},{"text":"ابن الزبير يؤمن على أثر أم القرآن؟ قال: نعم، ويؤمن من وراءه حتى أن للمسجد للجة، ثم قال: إنما آمين دعاء \". قلت: وهو في \" مصنف عبد الرزاق \" برقم (٢٦٤٠ ج ٢) ومن طريقه ابن حزم في \" المحلى \" (٣ / ٣٦٤) . فقد صرح ابن جريج في هذه الرواية أنه تلقى ذلك عن عطاء مباشرة، فأمنا بذلك تدليسه، وثبت بذلك\nهذا الأثر عن ابن الزبير، وقد صح نحوه عن أبي هريرة، فقال أبو رافع: \" إن أبا هريرة كان يؤذن لمروان بن الحكم، فاشترط أن لا يسبقه بـ \" الضالين \" حتى يعلم أنه قد دخل الصف، فكان إذا قال مروان: \" ولا الضالين \" قال أبوهريرة: آمين يمد بها صوته، وقال: إذا وافق تأمين أهل الأرض تأمين أهل السماء غفر لهم \". أخرجه البيهقي (٢ / ٥٩) وإسناده صحيح. فإذا لم يثبت عن غير أبي هريرة وابن الزبير من الصحابة خلاف الجهر الذي صح عنهما، فالقلب يطمئن للأخذ بذلك أيضا، ولا أعلم الآن أثرا يخالف ذلك، والله أعلم.\n<span data-type=\"title\" id=toc-960>٩٥٣ </span>- \" إذا نام العبد في سجوده باهى الله ﷿ به ملائكته، قال: انظروا إلى عبدي، روحه عندي وجسده في طاعتي! \".\nضعيف.\nرواه تمام في \" الفوائد \" (ق ٢٦٣ / ٢) وعنه ابن عساكر (١١ / ٤٤٤ / ١) عن داود بن الزبرقان عن سليمان التيمي عن أنس مرفوعا.\nقلت: وهذا سند ضعيف جدا، داود بن الزبرقان قال الحافظ في \" التقريب \": \" متروك، وكذبه الأزدي \". قال ابن حبان (١ / ٢٨٧): \" يأتي عن الثقات بما ليس من أحاديثهم \". قلت: ومن طريقه رواه البيهقي أيضا في \" الخلافيات \" كما في \" تلخيص الحبير \" (ص ٤٤) واقتصر هناك على قوله في داود هذا: إنه ضعيف: وقال: \" وروي من وجه آخر عن أبان عن أنس، وأبان متروك \". وروي من حديث أبي هريرة مرفوعا.\nأخرجه ابن سمعون في \" الأمالي \" (١٧٢ / ١) عن حجاج بن نصير: أخبرنا المبارك بن فضالة عن الحسن عن أبي هريرة. قلت: وهذا سند ضعيف، وفيه ثلاث علل:\n١ - حجاج بن نصير، قال الحافظ: \" ضعيف كان يقبل التلقين \".","vol":"2","page":369},{"text":"٢ - المبارك بن فضالة\nضعيف أيضا، قال الحافظ: \" صدوق، يدلس ويسوي \".\n٣ - الحسن وهو البصري، فإنه على جلالته كان يدلس، ومن طريقة الأئمة النقاد إعلال الحديث بعنعة الحسن البصري، فانظر \" اللآلي المصنوعة \" للسيوطي (٢ / ٣٨٩)، على أنه اختلف في ثبوت سماعه من أبي هريرة. لكن ذكر الحافظ في \" التلخيص \" أنه رواه ابن شاهين في \" الناسخ والمنسوخ \" من حديث المبارك بن فضالة، فإن كان عنده غير طريق الحجاج بن نصير، فقد ذهبت العلة الأولى وبقيت الثانية والثالثة.\nثم قال الحافظ: \" وذكره الدارقطني في \" العلل \" من حديث عباد بن راشد كلاهما (يعني المبارك وعبادا) عن الحسن عن أبي هريرة، قال الدارقطني: وقيل: عن الحسن: بلغنا عن النبي ﷺ. قال: والحسن لم يسمع من أبي هريرة \".\nقلت: وعباد بن راشد صدوق له أوهام، فمتابعته للمبارك تذهب بالعلة الثانية، فيبقى في الحديث العلة الثالثة، وبها أعل الحديث ابن حزم في \" المحلى \" فقال (١ / ٢٢٨): \" وهذا لا شيء، أنه مرسل، لم يخبر الحسن ممن سمعه \". ثم قال الحافظ: \" ومرسل الحسن، أخرجه في \" الزهد \"، وروى ابن شاهين عن أبي سعيد معناه، وإسناده ضعيف \". قلت: وسنده في \" الزهد \" (٢٠ / ٨١ / ١) صحيح، فراجع الإسناد إلى أنه من مرسل الحسن البصري فهو علته. والحديث على ضعفه قد استدل به من ذهب إلى نوم الساجد - وألحقوا به الراكع - لا ينقض الوضوء، قال ابن حزم: \" لوصح لم يكن في إسقاط الوضوء عنه \". وهو كما قال، وقال الصنعاني في \" سبل السلام \" (١ / ٩٢): \" ومن استدل به قالوا: سماه ساجدا\nوهو نائم، ولا سجود إلا بطهارة، وأجيب بأنه سماه باعتبار أول أمره، أو باعتبار هيئته \". وقد ذكر الصنعاني اختلاف العلماء، في هذا المسألة، وجمع الأقوال فيها فبلغت ثمانية، الصواب منها القول الأول وهو أن النوم ناقض مطلقا على كل حال قليلا كان أو كثيرا، ونصره ابن حزم بأدلة قوية فراجعه، ومثل هذا الحديث في الضعف والدلالة الحديث الآتي:\n<span data-type=\"title\" id=toc-961>٩٥٤ </span>- \" من استحق النوم وجب عليه الوضوء \".\nشاذ لا يصح.\nرواه الحافظ ابن المظفر في \" غرائب شعبة \" (١٤٨ / ٢):\nحدثنا أبو الفضل العباس بن إبراهيم: حدثنا أبو غسان مالك بن الخليل: حدثنا\nمحمد بن عباد الهنائي: حدثنا شعبة عن","vol":"2","page":370},{"text":"الجريري عن خالد بن غلاق - ولا أعلمه إلا عن أبي هريرة مرفوعا: قلت: وهذا سند رجاله كلهم ثقات: أبو الفضل العباس بن إبراهيم له ترجمة في \" تاريخ الخطيب (١٢ / ١٥١ - ١٥٢) وقال: \" وكان ثقة \". وسائرهم من رجال \" التهذيب \". لكن قوله: \" لا أعلمه إلا.... \" فيه بعض الشك في رفعه، ويقوي الشك أن الهنائي خولف في رفعه، فقال علي بن الجعد: أنبأنا شعبة فذكره موقوفا، أخرجه البغوي في \" الجعديات \" (٧ / ٦٩ / ١) ومن طريقه البيهقي (١ / ١١٩) وعلي بن الجعد ثقة ثبت، وقد تابعه الثقات، فقال: ابن أبي شيبة في \" المصنف \" (١ / ٣٩ / ٢): حدثنا هشيم وابن علية عن الجريري عن خالد بن غلاق القيسي عن أبي هريرة قال: فذكره موقفا عليه، ولعله الصواب، وزاد ابن علية، قال الجريري: فسألنا عن استحقاق النوم. فقالوا: \" إذا وضع جنبه \". قلت: فاتفاق هؤلاء الثلاثة الثقات على وقفه يجعل رواية الهنائي شاذة، ولذلك قال البيهقي: \" وقد روي مرفوعا ولا يصح رفعه \". وقال الحافظ في \" التلخيص \" (٤٣) بعد أن ذكره من طريق البيهقي: \" وروي موقوفا، وإسناده صحيح، ورواه في \" الخلافيات \" من طريق آخر عن أبي هريرة وأعله بالربيع بن بدر عند ابن عدي، وكذا قال الدارقطني في \" العلل \" أن وقفه أصح \".\nقلت: ويشهد لوقفه أن البيهقي رواه (١ / ١٢٢ - ١٢٣) من طريق أخرى عن يزيد ابن قسيط أنه سمع أبا هريرة يقول: \" ليس على المحتبي النائم، ولا على القائم النائم، ولا على الساجد النائم وضوء حتى يضطجع، فإذا اضطجع توضأ \"، وقال: \" وهذا موقوف \". قلت: وإسناده جيد كما قال الحافظ في \"\nالتلخيص \". لكن الراجح أن العمل على خلافه كما تقدم في آخر الحديث الذي قبله.\n<span data-type=\"title\" id=toc-962>٩٥٥ </span>- \" يا معاذ إذا كان في الشتاء فغلس بالفجر، وأطل القراءة قدر ما يطيق الناس ولا تملهم، وإذا كان الصيف فأسفر بالفجر، فإن الليل قصير، والناس ينامون، فأمهلهم حتى يداركوا \".\nموضوع.\nرواه البغوي في \" شرح السنة \" (١ / ٥٢ / ١) من طريق أبي الشيخ وهذا في \" أخلاق النبي ﷺ \" (ص ٧٦ و٨٠) عن يوسف بن أسباط: المنهال بن الجراح عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال: بعثني رسول الله ﷺ إلى اليمن فقال: فذكره.","vol":"2","page":371},{"text":"قلت: وهذا سند ضعيف جدا بل موضوع، آفته المنهال بن الجراح، وهو الجراح بن المنهال، انقلب على يوسف بن أسباط، وكذلك قلبه محمد بن إسحاق كما ذكر الحافظ في \" اللسان \" وهو متفق على تضعيفه، وقال البخاري ومسلم: \" منكر الحديث \". وقال النسائي والدارقطني: \" متروك \"، وقال ابن حبان (١ / ٢١٣): \" كان\nيكذب في الحديث ويشرب الخمر \". وذكره البرقي في \" باب من اتهم بالكذب \".\nومما يؤكد كذبه في هذا الحديث أنه خلاف ما جرى عليه رسول الله ﷺ من التغليس بصلاة الفجر دون تفريق بين الشتاء والصيف، كما تدل على ذلك الأحاديث الصحيحة فأكتفي بذكر واحد منها، وهو حديث أبي مسعود البدري \" أن النبي ﷺ صلى الصبح مرة بغلس، ثم صلى مرة أخرى فأسفر بها، ثم كانت صلاته بعد ذلك التغليس حتى مات، ولم يعد إلى أن يسفر \".\nرواه أبو داود بسند حسن كما قال النووي وابن حبان في \" صحيحه \" (٢٧٣) وصححه الحاكم والخطابي والذهبي وغيرهم كما بينته في \" صحيح أبي داود \" (رقم ٤١٧) . والعمل بهذا الحديث هو الذي عليه جماهير العلماء، من الصحابة والتابعين والأئمة المجتهدين، ومنهم الإمام أحمد أن التعجيل بصلاة الفجر أفضل، لكن ذكر ابن قدامة في \" المقنع \" (١ / ١٠٥) رواية أخرى عن الإمام أحمد: \" إن أسفر المأمومون فالأفضل الإسفار \"، واحتج له في الشرح بحديث معاذ هذا، وعزاه لأبي سعيد الأموي في مغازيه!\n<span data-type=\"title\" id=toc-963>٩٥٦ </span>- \" إذا أنكح أحدكم عبده أو أجيره، فلا ينظرن إلى شيء من عورته، فإن أسفل من سرته إلى ركبتيه من عورته \".\nضعيف مضطرب.\nيرويه سوار بن داود أبو حمزة عن عمرو بن شعيب عن أبيه عن جده، فرواه هكذا محمد بن عبد الرحمن الطفاوي وعبد الله بن بكر السهمي - المعنى واحد - قالا: حدثنا سوار به. أخرجه الإمام أحمد (رقم ٦٧٥٦) عنهما معا هكذا، وأخرجه الدارقطني (٨٥) وعنه البيهقي (٢ / ٢٢٨ - ٢٢٩) والخطيب في \" تاريخ بغداد \" (٢ / ٢٧٨) وكذا العقيلي في \" الضعفاء (١٧٣ - ١٧٤) عن السهمي وحده.\nوتابعهما وكيع عن سوار لكنه قلب اسمه فقال: \" داود بن سوار \" بلفظ: \" إذا زوج أحدكم خادمه عبده أو أجيره، فلا ينظر إلى ما دون السرة وفوق الركبة \". أخرجه أبو داود (١ / ١٨٥ - ١٨٦ - عون) وقال: وهم وكيع في اسمه، وروى عن أبو داود الطيالسي هذا الحديث فقال: حدثنا أبو حمزة سوار الصيرفي \".","vol":"2","page":372},{"text":"وخالفهم النضر بن شميل فقال: أنبأنا أبو حمزة الصيرفي وهو سوار بن داود به بلفظ: \" إذا زوج أحدكم عبده: أمته أو أجيره، فلا تنظر الأمة إلى شيء من عورته، فإن ما تحت السرة إلى الركبة من العورة \". أخرجه الدارقطني وعنه البيهقي. فهذه الرواية على خلاف الروايات السابقة فإنها صريحة في أن المنهي عنه النظر إنما هي الأمة، وأن ضمير \" عورته \" راجع إلى \" أحدكم \" والمقصود به السيد، وهذه الرواية أرجح عندي لسببين:\nالأول: أنها أوضح في المعنى من الأولى لأنها لا تحتمل إلا معنى واحدا، بخلاف الأولى، فإنها تحتمل معنيين: أحدهما يتفق مع\nمعنى هذه، والآخر يختلف عنه تمام الاختلاف، وهو الظاهر من المعنيين، وهو أن المنهي عن النظر إنما هو السيد، وأن ضمير \" عورته \" راجع إلى العبد أو الأجير أي الأمة، ولهذا استدل بعض العلماء بهذه الرواية على أن عورة الأمة كعورة الرجل ما بين السرة والركبة، قال: \" ويريد به (يعني بقوله: عبده أو أجيره) الأمة، فإن العبد والأجير لا يختلف حاله بالتزويج وعدمه \" (١) لكن المعنى الأول أرجح بدليل هذه الرواية التي لا تقبل غيره ويؤيده السبب الآتي وهو:\nالآخر: أن الليث بن أبي سليم قد تابع سوارا في روايته عن عمرو به، ولفظه: \" إذا زوج أحدكم أمته أو عبده أو أجيره، فلا تنظر إلى عورته، والعورة ما بين السرة والركبة \". أخرجه البيهقي (٢ / ٢٢٩) عن الخليل بن مرة عن الليث. وهذا السند إلى عمرو، وإن كان ضعيفا، فإنه لا بأس به في الشواهد والمتابعات، وهذا صريح في المعنى الأول لا يحتمل غيره أيضا، لكن روي الحديث بلفظ آخر، لا يحتمل إلا المعنى الآخر، وهو من طريق الوليد: حدثنا الأوزاعي عن عمرو بن شعيب عن أبيه عن جده مرفوعا بلفظ: \" إذا زوج أحدكم عبده أو أمته (أو أجيره) فلا ينظرن إلى عورتها \". كذا قال \" عورتها \". أخرجه البيهقي (٢ / ٢٢٦)، والوليد هو ابن مسلم وهو يدلس تدليس التسوية، وقد عنعن بين الأوزاعي وعمرو، ثم هو لوصح، فليس فيه تعيين العورة من الأمة، ولذلك قال البيهقي بعد أن أتبع هذه الرواية برواية وكيع المتقدمة: \" وهذه الرواية إذا قرنت برواية الأوزاعي دلنا على أن المراد بالحديث نهي السيد عن النظر إلى عورتها إذا زوجها، وأن عورة الأمة ما بين السرة والركبة، وسائر طرق هذا الحديث يدل، وبعضها ينص على (أن) المراد به نهي الأمة عن النظر إلى عورة السيد، بعد ما زوجت، أو نهي الخادم من العبد والأجير عن النظر إلى عورة السيد بعدما بلغا النكاح، فيكون الخبر واردا في بيان مقدار العورة من الرجل، لا في بيان مقدارها من الأمة \".\n_________\n(١) انظر الحاشية على \" المقنع \" (١ / ١١٠) . اهـ.","vol":"2","page":373},{"text":"وجملة القول أن الحديث اضطرب فيه سوار، فلا يطمئن القلب إلى ترجيح رواية من روايتيه وإن كنا نميل إلى الرواية التي وافقه عليها الليث بن أبي سليم وإن كان ضعيف، فإن اتفاق ضعيفين على لفظ من لفظين، أولى بالترجيح من اللفظ الآخر الذي تفرد به أحدهما، هذا لو اتفق الرواة عنه فيه، فكيف وقد اختلفوا، والبيهقي، وإن مال إلى أن الحديث ورد في عورة الرجل لا الأمة، فقد جزم بضعفه للاختلاف الذي ذكرنا، فقال: \" فأما حديث عمرو\nبن شعيب فقد اختلف في متنه، فلا ينبغي أن يعتمد عليه في عورة الأمة وإن كان يصلح الاستدلال به وسائر ما يأتي عليه معه في عورة الرجل، وبالله التوفيق \".\nوإذا عرفت ذلك، فمن الغرائب أن تتبنى بعض المذاهب هذا الحديث فتقول: بأن الأمة عورتها عورة الرجل! ويرتب على ذلك جواز النظر إليها بل هذا ما صرح به بعضهم، فقالوا: فيجوز للأجنبي النظر إلى شعر الأمة وذراعها وساقها وصدرها وثديها \"! ذكره الجصاص في \" أحكام القرآن \" (٣ / ٣٩٠)، ولا يخفى ما في\nذلك من فتح باب الفساد، مع مخالفة عمومات النصوص التي توجب على النساء إطلاقا التستر، وعلى الرجال غض البصر انظر كتابنا \" حجاب المرأة المسلمة \" (٢٢ - ٢٥) .\n<span data-type=\"title\" id=toc-964>٩٥٧ </span>- \" إن الله ﷿ قد رفع لي الدنيا، فأنا أنظر إليها وإلى ما هو كائن فيها إلى يوم القيامة كأنما أنظر إلى كفي هذه، جليانا من أمر الله ﷿ جلاه لنبيه كما جلاه للنبيين قبله \".\nضعيف جدا.\nرواه أبو نعيم في \" الحلية \" (٦ / ١٠١) من طريق الطبراني: حدثنا بكر بن سهل: حدثنا نعيم بن حماد: حدثنا بقية عن سعيد بن سنان: حدثنا أبو الزاهرية عن كثير بن مرة عن ابن عمر مرفوعا.\nقلت: وهذا إسناد واه فيه أربع علل:\n١ - سعيد بن سنان متروك، ورماه الدارقطني وغيره بالوضع.\n٢ - وبقية مدلس وقد عنعنه.\n٣ - ونعيم بن حماد ضعيف.\n٤ - وبكر بن سهل ضعيف أيضا. والحديث أورده الهيثمي في \" المجمع \" (٨ / ٢٨٧) وقال: \" رواه\nالطبراني، ورجاله وثقوا على ضعف كثير في سعيد بن سنان الرهاوي \".","vol":"2","page":374},{"text":"<span data-type=\"title\" id=toc-965>٩٥٨ </span>- \" كان لا يمس من وجهي شيئا وأنا صائمة، قالته عائشة \".","vol":"2","page":374},{"text":"منكر.\nرواه ابن حبان في صحيحه (٩٠٤): أخبرنا عمران بن موسى بن مجاشع حدثنا عثمان بن أبي (شيبة: حدثنا وكيع عن) (١) زكريا بن أبي زائدة عن العباس بن ذريح عن الشعبي عن محمد بن الأشعث عن عائشة قالت: فذكره مرفوعا إلى النبي ﷺ وقد رواه الإمام أحمد (٦ / ١٦٢) فقال: حدثنا وكيع عن زكريا به ... مثله، يعني مثل حديث ساقه قبله فقال: حدثنا يحيى بن زكريا حدثني أبي عن صالح الأسدي عن الشعبي عن محمد بن الأشعث ابن قيس عن عائشة أم المؤمنين قالت: \" ما كان رسول الله ﷺ يمتنع من شيء من وجهي وهو صائم \". قلت: وفي هذا السياق مخالفتان: الأولى في السند، والأخرى في المتن.\nأما المخالفة في السند، فهي أنه جعل مكان العباس بن ذريح، صالحا الأسدي، وهو صالح بن أبي صالح الأسدي، وهو مجهول كما يشير إلى ذلك الذهبي بقوله: \" تفرد عنه زكريا بن أبي زائدة \".\nوقد قيل: عنه عن محمد بن الأشعث عن عائشة بإسقاط الشعبي من بينهما، أخرجه النسائي وقال: \" إنه خطأ، والصواب الأول \" كما في \" تهذيب التهذيب \". وأخرجه النسائي في \" العشرة \" من \" الكبرى \" (ق ٨٤ / ١) من طريق زياد بن أيوب قال حدثنا ابن أبي زائدة قال: أخبرني أبي صالح الأسدي عن الشعبي به، فهذا يرجح رواية أحمد عن وكيع، ويدل على أن رواية ابن حبان شاذة.\nثم رأيتها في \" مصنف ابن أبي شيبة \" (٣ / ٦٠) عن وكيع مثل رواية أحمد. وأما الاختلاف في المتن فظاهر بأدنى تأمل، وذلك أن يحيى بن زكريا، جعل المتن نفي امتناعه ﷺ من تقبيل وجه عائشة وهو صائم، بينما جعله وكيع - في رواية ابن حبان - نفي تقبيله ﷺ لها وهي صائمة! فإذا كان لفظ رواية وكيع عند أحمد، مثل لفظ رواية يحيى بن زكريا كما يدل عليه إحالة أحمد عليه بقوله: \" مثله \" كما سبقت الإشارة إليه، إذا كان الأمر كذلك كانت رواية وكيع عند ابن حبان شاذة لمخالفتها، لروايته عند أحمد ورواية يحيى بن زكريا، ويؤكد هذا موافقة لفظ زياد بن أيوب عند النسائي للفظ أحمد. وسواء كان الأمر كما ذكرنا أولم يكن، فإننا نقطع بأن هذه الرواية شاذة بل منكرة، لمخالفتها للحديث الثابت بالسند الصحيح عن عائشة أنه ﷺ كان يقبلها وهما صائمان، فقال الإمام أحمد (٦ / ١٦٢): حدثنا يحيى بن زكريا قال: أخبرني أبي عن سعد بن إبراهيم عن رجل من قريش من بني تميم يقال له طلحة عن عائشة أم المؤمنين قالت: \" تناولني رسول الله ﷺ، فقلت: إني صائمة، فقال: وأنا صائم \". وهذا سند صحيح، وقد رواه جماعة من الثقات عن سعد بن إبراهيم به نحوه كما بينته في \" الأحاديث الصحيحة \" فانظر \" كان يقبلني ... \" (رقم ٢١٩) .\n_________\n(١) سقطت هذه الزيادة من النسخة المطبوعة، فاستدركتها من أصلها المخطوط المحفوظ في المكتبة المحمودية في المدينة المنورة (ق ٦٨ / ١) بعد أن ضيعت وقتا كثيرا في معرفة عثمان بناء على ما وقع في المطبوعة! وأما فهرس الخطأ فيها، فقد جاء التصويب فيه خطأ أيضا! . اهـ.","vol":"2","page":375},{"text":"وعلة حديث الترجمة إنما هي تفرد محمد بن الأشعث بهما، وهن في عداد مجهولي الحال. فقد أورده البخاري في \" التاريخ الكبير \" (١ / ١ / ١٦) وابن أبي حاتم (٣ / ٢ / ٢٠٦) ولم يذكرا فيه جرحا ولا تعديلا، نعم ذكره ابن حبان في \" الثقات \" (٣ / ٢٣١) وروى عنه جمع من الثقات، فمثله حسن الحديث عندي إذا لم يخالف، ولكن لما كان قد تفرد بهذا الحديث وخالف فيه الثقة وهو طلحة بن عبد الله بن عثمان القرشي الذي أثبت أنه ﷺ كان يقبل عائشة وهي صائمة، كان الحديث بسبب هذه المخالفة شاذا بل منكرا وقد اتق الشيخان على إخراج حديثها بلفظ: \" كان يقبل وهو صائم \" وليس فيه بيان أنها كانت صائمة أيضا كما في حديث القرشي عنها وقد خفي هذا على بعض أهل العلم، كما خفي عليه حال هذا الحديث المنكر، فقال الصنعاني في \" سبل السلام \" (٢ / ٢١٨): \" تنبيه \": قولها: \" وهو صائم \" لا يدل على أنه قبلها وهي صائمة فقد أخرج ابن حبان بإسناده (عنها) أن النبي ﷺ كان لا يمس وجهها وهي صائمة، وقال: ليس بين الخبرين تضاد، إنه كان يملك إربه، ونبه بفعله ذلك على جواز هذا الفعل لمن هو بمثابة حاله، وترك استعماله إذا كانت المرأة صائمة، علما منه بما ركب في النساء من الضعف عند الأشياء التي ترد عليهن، انتهى \".\nفقد فات ابن حبان حديث القرشي المشار إليه، وتبعه عليه الصنعاني، وذهل هذا عن علة حديث ابن حبان! وتبعه على ذلك الشوكاني (٤ / ١٨٠) .\nولكن هذا لم يفته حديث القرشي، بل ذكره من طريق النسائي، فالعجب منه كيف ذكر الحديثين دون أن يذكر التوفيق بينهما، والراجح من المرجوح منهما. فهذا هو الذي حملني على تحرير القول في نكارة هذا الحديث، والله ولي التوفيق. ثم إني لما رأيت الحديث في \" المصنف \" ووجدت متنه بلفظ: \" كان لا يمتنع من وجهي وأنا صائمة \"، تيقنت شذوذ لفظ ابن حبان، كما تبينت أنه لا علاقة لابن الأشعث به، وإنما هو من ابن حبان نفسه أو من شيخه عمران، والله أعلم.\n<span data-type=\"title\" id=toc-966>٩٥٩ </span>- \" الوضوء مما خرج وليس مما دخل \".\nمنكر.\nرواه ابن عدي (١٩٤ / ٢) والدارقطني (ص ٥٥) والبيهقي (١ / ١١٦) عن الفضل بن المختار عن ابن أبي ذئب عن شعبة - يعني - مولى ابن عباس عنه أن رسول الله ﷺ قال: فذكره. وقال البيهقي: \" لا يثبت \". قلت: وله ثلاث علل:\nالأولى: الفضل بن المختار، وهو أبو سهل البصري وهو متروك، قال أبو حاتم: \" أحاديثه منكرة، يحدث بالأباطيل \". وقال ابن عدي:","vol":"2","page":376},{"text":"\" عامة أحاديثه منكرة لا يتابع عليها \". وساق له الذهبي أحاديث، قال في واحد منها: يشبه أن يكون موضوعا \"، وفي الأخرى، \" هذه أباطيل وعجائب \"!\nالثانية: شعبة مولى ابن عباس، وهو صدوق سيء الحفظ، كما في \" التقريب \". وقال في \" التلخيص \" (ص ٤٣): \" وفي إسناده الفضل بن المختار، وهو ضعيف جدا، وفيه شعبة مولى ابن عباس وهو ضعيف، وقال ابن عدي: الأصل في هذا الحديث أنه موقوف، وقال البيهقي: لا يثبت مرفوعا، ورواه سعيد بن منصور موقوفا من طريق الأعمش عن أبي ظبيان عنه، ورواه الطبراني من حديث أبي أمامة، وإسناده أضعف من الأول ومن حديث ابن مسعود موقوفا \". قلت: فقد أشار الحافظ إلى أن في الحديث علة أخرى وهي: الثالثة: وهي الوقف، فإن شعبة المذكور علاوة على كونه ضعيفا، فقد خالفه الثقة أبو ظبيان وهو حصين بن جندب الجهني فقال: عن ابن عباس في الحجامة للصائم قال: \" الفطر مما دخل، وليس مما خرج، والوضوء مما خرج وليس مما دخل \". رواه ابن أبي شيبة عن وكيع عن الأعمش عن أبي ظبيان.\nذكره الحافظ في \" الفتح \" (٤ / ١٤١) وقد علقه البخاري في \" صحيحه \" مجزوما به مقتصرا على الشطر الأول منه \" وقد وصله أيضا البيهقي في \" سننه \" (١ / ١١٦ و٤ / ٢٦١) من طريق أخرى عن وكيع به، وهذا سند صحيح موقوف، فهو الصواب كما أشار إلى ذلك ابن عدي ثم البيهقي ثم الحافظ. وأما حديث أبي أمامة الذي أشار إليه الحافظ في كلامه السابق فهو الآتي عقبه. (تنبيه): ذكر الشوكاني حديث الترجمة هذا بلفظ: الفطر مما دخل، والوضوء مما خرج \" وقال: \" أخرجه البخاري تعليقا، ووصله البيهقي والدارقطني وابن أبي شيبة \". ثم ضعفه بالفضل بن المختار، وشعبة مولى ابن عباس.\nأقول: وفي هذا التخريج على إيجازه أوهام لابد من التنبيه عليها. الأول: أن الحديث عند البخاري وابن أبي شيبة موقوف وليس بمرفوع كما تقدم. الثاني: أن إسنادهما صحيح وليس بضعيف.\nالثالث: أن البخاري لم يخرجه بتمامه، بل الشطر الأول منه فقط، كما سبق منا التنصيص عليه. وقد وقع في بعض هذه الأوهام الصنعاني قبل الشوكاني! فإنه ذكر الحديث مرفوعا إلى النبي ﷺ مجزوما به بلفظ: \" الفطر مما دخل وليس مما خرج \". ثم قال في تخريجه: \" علقه البخاري عن ابن عباس، ووصله عنه ابن أبي شيبة \". فوهم الوهم الأول، وزاد وهما آخر، وهو أن المرفوع صحيح لجزمه به وعدم ذكر علته،","vol":"2","page":377},{"text":"فهذا وذاك هو الذي حملني على تحقيق القول في هذا الحديث لكيلا يغتر بكلامهما من لا علم عنده بأوهامهما. هذا وللحديث شاهد من رواية أبي أمامة، ولكنه ضعيف جدا وهو:\n<span data-type=\"title\" id=toc-967>٩٦٠ </span>- \" إنما الوضوء علينا مما خرج، وليس علينا مما دخل \".\nضعيف جدا.\nرواه الطبراني في \" الكبير \" عن أبي أمامة قال: دخل رسول الله ﷺ على صفية بنت عبد المطلب فغرفت له، أو فقربت له علقا فوضعته بين يديه، ثم غرفت أو قربت آخر فوضعته بين يديه فأكل، ثم أتى المؤذن\nفقال: الوضوء الوضوء، فقال \" فذكره. قال الهيثمي في \" المجمع \" (١ / ١٥٢): \" وفيه عبيد الله بن زحر عن علي بن يزيد، وهما ضعيفان لا يحل الاحتجاج بهما \". قلت: ولذلك قال الحافظ فيما سبق نقله عنه في الكلام على الحديث الذي قبله. \" إنه أشد ضعفا منه \".","vol":"2","page":378},{"text":"<span data-type=\"title\" id=toc-968>٩٦١ </span>- \" إنما الإفطار مما دخل، وليس مما خرج \".\nضعيف.\nأخرجه أبو يعلى في \" مسنده \": حدثنا أحمد بن منيع: حدثنا مروان بن معاوية عن رزين البكري قال: حدثنا مولاة لنا يقال لها: سلمى من بكر بن وائل أنها سمعت عائشة تقول: \" دخل علي رسول الله ﷺ، فقال: يا عائشة هل من كسرة؟ فأتيته بقرص، فوضعه في فيه وقال: يا عائشة هل دخل بطني منه شيء؟ كذلك قبلة الصائم، إنما الإفطار.... \".\nقلت: وهذا سند ضعيف، من أجل سلمى هذه، فإنها لا تعرف كما في \" التقريب \"، ورزين البكري إن كان هو الجهني فثقة، وإلا فمجهول. وقد أشار إلى ذلك الهيثمي في \" المجمع \" (٣ / ١٦٧) قال: \" رواه أبو يعلى وفيه من لم أعرفه \". والصواب في الحديث أنه موقوف على ابن عباس كما سبق بيانه قبل حديث.","vol":"2","page":378},{"text":"<span data-type=\"title\" id=toc-969>٩٦٢ </span>- \" ما فضلكم أبو بكر بكثرة صيام ولا صلاة، ولكن بشيء وقر في صدره \".\nلا أصل له مرفوعا.\nقال الحافظ العراقي في \" تخريج الإحياء \" (١ / ٣٠ و١٠٥ طبعة الحلبي): \" رواه الترمذي الحكيم في \" النوادر \" من قول بكر بن عبد الله المزني، ولم أجده مرفوعا \". وأقره الحافظ السخاوي في \" المقاصد الحسنة \" (رقم ٩٧٠) . ومن المؤسف أن يسمع هذا الحديث من بعض الوعاظ في المسجد النبوي، سمعته منه في","vol":"2","page":378},{"text":"أو اسط شهر شوال سنة ١٣٨٢ هـ مصرحا بصحته، وقد حاولت الاتصال به بعد فراغه من الوعظ، واستدللت على المنزل الذي كان حل فيه، ثم عرض لي ما حال بيني وبين ذلك، ثم سافر في اليوم الثاني، فعسى أن يطلع على\nهذه الكلمة، فتكون له ولغيره تذكرة، \" والذكرى تنفع المؤمنين \".\n<span data-type=\"title\" id=toc-970>٩٦٣ </span>- \" كان يخطب يوم الجمعة، ويوم الفطر، ويوم الأضحى على المنبر \".\nضعيف.\nقال الهيثمي (٢ / ١٨٣) وقد ذكره من حديث ابن عباس: \" رواه الطبراني في \" الكبير \" وفيه حسين بن عبد الله بن عبيد الله بن عباس، ضعفه أحمد وابن المديني والبخاري والنسائي، وبقية رجاله موثقون \".\nقلت: وقال الحافظ في الحسين هذا: \" ضعيف \".\nقلت: ومما يدل على ضعفه روايته مثل هذا الحديث، فإن من المعلوم أن النبي ﷺ إنما كان يصلي الفطر والأضحى في المصلى، ولم يكن ثمة منبر يرقى عليه، ولا كان كان يخرج منبره، من المسجد إليه، وإنما كان يخطبهم قائما على الأرض، كما ثبت في \" الصحيحين \" وغيرهما من حديث جابر، وأول من أخرج المنبر إلى المصلى مروان بن الحكم، فأنكر عليه أبو سعيد الخدري كما في \" الصحيحين \" عنه قال: \" كان رسول الله ﷺ يوم الفطر ويوم الأضحى بالمصلى، فأول شيء يبدأ به الصلاة، ثم ينصرف فيقوم مقابل الناس.... فلم يزل الناس على ذلك، حتى خرجت مع مروان، وهو أمير المدينة في أضحى أو فطر، فلما أتينا المصلى إذا منبر بناه كثير بن الصلت، فإذا مروان فإذا مروان يريد أن يرتقيه قبل أن يصلي، فجبذت بثوبه ... \" الحديث انظر \" فتح الباري \" (٢ / ٣٥٩) .\nوأما الحديث الذي رواه المطلب بن عبد الله بن حنطب عن جابر قال: \" شهدت مع رسول الله ﷺ الأضحى بالمصلى، فلما صلى وقضى خطبته نزل عن منبره، فأتى بكبش فذبحه رسول الله ﷺ بيده وقال: بسم الله، والله أكبر، هذا عني، وعمن لم يضح من أمتي \". أخرجه أبو داود (٢ / ٥) والدارقطني (٥٤٤) وأحمد (٣ / ٣٦٢) .\nقلت: فهذا معلول بالانقطاع بين المطلب وجابر، فقد قال أبو حاتم: \" المطلب لم يسمع من جابر ولم يدرك أحدا من الصحابة إلا سهل بن سعد ومن في طبقته \". وقال مرة: \" يشبه أنه أدركه \" يعني جابرا. فإن صح هذا فعلته عنعنة المطلب، فإنه مدلس قال الحافظ: \" صدوق كثير التدليس والإرسال \".","vol":"2","page":379},{"text":"قلت: فمثله لا يحتج به لاسيما والحديث في الصحيحين من طريق أخرى عن جابر وليس فيه ذكر المنبر كما\nتقدم.\n<span data-type=\"title\" id=toc-971>٩٦٤ </span>- \" كان إذا قام يخطب أخذ عصا فتوكأ عليها وهو على المنبر \".\nلا أصل له بهذه الزيادة و\" وهو على المنبر \".\nفيما أعلم وقد أورده هكذا الزرقاني في \" شرح المواهب الدنية \" (٧ / ٣٩٤) من رواية أبي داود والصنعاني في \" سبل السلام \" (٢ / ٦٥) من روايته من حديث البراء بلفظ: \" كان إذا خطب يعتمد على عنزة له \". والذي رأيته في \" سنن أبي داود \" (١ / ١٧٨) من طريق أبي جناب عن يزيد بن البراء عن أبيه أن النبي ﷺ نوول يوم العيد قوسا فخطب عليه، وكذا رواه أبو الشيخ في \" أخلاق النبي ﷺ \" (ص ١٤٦) وابن أبي شيبة (٢ / ١٥٨) ورواه أحمد (٤ / ٢٨٢) مطولا وكذا الطبراني وصححه ابن السكن فيما ذكره الحافظ في \" التلخيص \" (١٣٧)، وفيه نظر فإن أبا جناب واسمه يحيى بن أبي حية ضعيف، قال الحافظ في \" التقريب \": \" ضعفوه لكثرة تدليسه \".\nفأنت ترى أنه ليس في الحديث أن ذلك كان على المنبر، ويوم الجمعة، بل هو صريح في يوم العيد دون المنبر، ولم يكن ﷺ يخطب فيه على المنبر، لأنه كان يصلي في المصلى، ولذلك لم يصح التعقب به - كما فعل الزرقاني تبعا لأصله: القسطلاني - على ابن القيم في قوله في \" زاد المعاد \" (١ / ١٦٦): \" ولم يكن يأخذ بيده سيفا ولا غيره، وإنما كان يعتمد على عصا، ولم يحفظ عنه أنه اعتمد على سيف، وما يظنه بعض الجهال أنه\nكان يعتمد على السيف دائما، وأن ذلك إشارة إلى الدين قام بالسيف فمن فرط جهله، فإنه لا يحفظ عنه بعد اتخاذ المنبر أنه كان يرقاه بسيف ولا قوس ولا غيره، ولا قبل اتخاذه أنه أخذ بيده سيفا ألبتة، وإنما كان يعتمد على عصا أو قوس \". فقوله \" قبل أن يتخذ المنبر \" صواب لا غبار عليه، وإن نظر فيه القسطلاني وتعقبه الزرقاني كما أشرنا آنفا، وذلك قوله في شرحه: \" كيف وفي أبي داود: كان إذا قام يخطب أخذ عصا فتوكأ عليها وهو على المنبر \"! فقد علمت مما سبق أن هذا لا أصل له عند أبي داود، بل ولا عند غيره من أهل السنن الأربعة وغيرهم، فقد تتبعت الحديث فيما أمكنني من المصادر، فوجدته روي عن جماعة من الصحابة، وهم الحكم بن حزن الكلفي وعبد الله بن الزبير وعبد الله بن عباس وسعد القرظ المؤذن، وعن عطاء مرسلا، وليس في شيء منها ما ذكره الزرقاني، وإليك ألفاظ أحاديثهم ما تخريجها:\n١ - عن الحكم بن حزن قال:","vol":"2","page":380},{"text":"\" شهدنا الجمعة مع رسول الله ﷺ فقام متوكئا على عصا أو قوس، فحمد الله، وأثنى عليه.. \" الحديث. أخرجه أبو داود (١ / ١٧٢) بسند حسن وكذا البيهقي (٣ / ٢٠٦) وأحمد وابنه في \" زوائد المسند \" (٤ / ٢١٢)، قال الحافظ في \" التلخيص \" (١٣٧): \" وإسناده حسن، فيه شهاب بن خراش، وقد اختلف فيه، والأكثر وثقوه وقد صححه ابن السكن وابن خزيمة \".\n٢ - عن عبد الله بن الزبير.\" أن النبي ﷺ كان يخطب بمخصرة في يده \". أخرجه ابن سعد في \" الطبقات \" (١ / ٣٧٧) وأبو الشيخ (١٥٥) بسند رجاله ثقات، غير أن فيه ابن لهيعة، سيء الحفظ.\n٣ - عن عبد الله بن عباس قال: \" كان رسول الله ﷺ يخطبهم يوم الجمعة في السفر، متوكئا على قوس قائما \". رواه أبو الشيخ (١٤٦) بسند واه جدا، فيه الحسن بن عمارة وهو متروك.\n٤ - عن سعد القرظ المؤذن \" أن رسول الله ﷺ كان إذا خطب في الحرب خطب على قوس، وإذا خطب في الجمعة خطب على عصا \". أخرجه البيهقي (٣ / ٢٠٦)، وفيه عبد الرحمن بن سعد بن عمار وهو ضعيف.\n٥ - عن عطاء يرويه عنه ابن جريج قال: \" قلت لعطاء: أكان رسول الله ﷺ يقوم على عصا إذا خطب؟ قال: نعم، كان يعتمد عليها اعتمادا \". أخرجه الشافعي في \" الأم \" (١ / ١٧٧) وفي \" المسند \" (١ / ١٦٣) والبيهقي من طريقين عن ابن جريج به، فهو إسناد مرسل صحيح، وأما قول الحافظ: \" رواه الشافعي عن إبراهيم عن ليث بن أبي سليم عن عطاء مرسلا، وليث ضعيف \".\nفوهم منه تبعه عليه الشوكاني (٣ / ٢٢٨)، فليس الحديث عنده بهذا الإسناد، ثم لوكان كذلك فهو ضعيف جدا، لأن إبراهيم - وهو ابن أبي يحيى الأسلمي - أشد ضعفا من الليث، فإنه متهم بالكذب.\nوجملة القول: أنه لم يرد في حديث أنه ﷺ كان يعتمد على العصا أو القوس وهو على المنبر، فلا يصح الاعتراض على ابن القيم في قوله: أنه لا يحفظ عن النبي ﷺ بعد اتخاذه المنبر أنه كان يرقاه بسيف ولا قوس وغير، بل الظاهر من تلك الأحاديث الاعتماد على القوس إذا خطب على الأرض، والله أعلم.","vol":"2","page":381},{"text":"فإن قيل: في حديث الحكم بن حزن المتقدم أنه شهد النبي ﷺ في خطبة الجمعة متوكئا على عصا أو قوس، وقد ذكروا في ترجمته أنه أسلم عام الفتح، أي سنة ثمان، وأن المنبر عمل به سنة سبع فتكون خطبته ﷺ المذكورة على المنبر، ضرورة أنه رآه يخطب بعد أن اتخذ له المنبر، وهذا ظاهر مع تذكر أنه لا يعلم أن النبي ﷺ صلى الجمعة في غير مسجده ﷺ.\nقلت: الاستنتاج صحيح لوأن المتقدمين المذكورين ثابتان، وليس كذلك، أما الأولى: وهي أن الحكم أسلم عام الفتح، فهذا لم أر من ذكره ممن ألف في تراحم الصحابة وغيرهم، وإنما ذكره الصنعاني في \" سبل السلام \" (٢ / ٦٥) عند الكلام على حديثه المتقدم، فقال: \" قال ابن عبد البر: إنه أسلم عام الفتح، وقيل: يوم اليمامة، وأبوه حزن بن أبي وهب المخزومي \".\nوقد رجعت إلى كتاب \" الاستيعاب \" لابن عبد البر، فلم أره ذكر ذلك. ثم عدت إلى الكتب الأخرى مثل \" أسد الغابة \" لابن الأثير و\" تجريده \" للذهبي، و\" الإصابة \" و\" تهذيب التهذيب \" للعسقلاني، فلم أجدهم زادوا على ما في \" الاستيعاب \"! فلو كان لذلك أصل عند ابن عبد البر لما خفي عليهم جميعا، ولما أغفلوه، لاسيما، وترجمته عندهم جرداء ليس فيها إلا أنه روى هذا الحديث الواحد! (١) ثم إن في حديثه ما قد يمكن أن يؤخذ منه أن إسلامه قد كان متقدما على عام الفتح فإنه قال: \" وفدت إلى رسول الله ﷺ سابع سبعة أو تاسع تسعة، فقلنا: يا رسول الله زرنالك فادع الله لنا بخير، فأمر بنا، أو أمر لنا بشيء من التمر، والشأن إذا ذاك دون، فأقمنا أياما شهدنا فيها الجمعة مع رسول الله ﷺ.... \" الحديث. فقوله: \" والشأن إذا ذاك دون \" يشعر بأنه قدم عليه ﷺ والزمان زمان فقر وضيق في العيش، وليس هذا الوصف بالذي\nينطبق على زمان فتح مكة كما هو ظاهر، فإنه زمن فتح ونصر وخيرات وبركات، فالذي يبدو لي أنه أسلم في أو ائل قدومه ﷺ المدينة، والله أعلم.\nوقول الصنعاني: \" وأبوه حزن بن أبي وهب المخزومي خطأ آخر، لا أدري كيف وقع له هذا والذي قبله فإن حزن بن أبي وهب مخزومي وليس كلفيا، وهو سعيد بن المسيب بن حزن. وأما المقدمة الأخرى وهي أن المنبر عمل به ﷺ سنة سبع، فهذا مما لا أعلم عليه دليلا إلا جزم ابن سعد بذلك، ولكن الحافظ ابن حجر لم يسلم به ونظر فيه لأمرين، أصححهما أنه خلاف ما دل عليه حديث ابن عمر: \" أن النبي ﷺ لما بدن قال له تميم الداري: ألا أتخذ لك منبرا يا رسول الله يجمع أو يحمل عظامك؟ قال: بلى، فاتخذ له منبرا مرقاتين \".\n_________\n(١) ثم إنه كلفي، نسبة إلى كلفة بن عوف بن نصر بن معاوية بن بكر بن هوازن، فليس مخزوميا. اهـ.","vol":"2","page":382},{"text":"أخرجه أبو داود (١ / ١٧٠) بسند جيد كما قال الحافظ (٢ / ٣١٨) . وتميم الداري إنما كان إسلامه سنة تسع فدل على أن المنبر إنما اتخذ في هذه السنة لا قبلها، ولكن قال الحافظ: \" وفيه نظر أيضا لما ورد في حديث\nالإفك في \" الصحيحين \" عن عائشة قالت: \" فثار الحيان الأوس والخزرج حتى كادوا أن يقتلوا. ورسول الله ﷺ على المنبر فخفضهم حتى سكتوا \".\nفإن حمل على التجوز في ذكر المنبر، وإلا فهو أصح مما مضى \". ويشير الحافظ بهذا إلى أن قصة الإفك وقعت في غزوة المريسيع سنة أربع أو خمس على قولين، ورجح الحافظ (٧ / ٣٤٥) الثاني، وعليه فقد كان المنبر موجودا في السنة الخامسة، فهو يعارض ما دل عليه حديث تميم فلابد من التوفيق بينهما، وذلك يحمل ذكر المنبر في حديث الإفك على التجوز كما ذكره الحافظ. والله أعلم.\nوسواء ثبت هذا الجمع أولم يثبت، فيكفي في الدلالة على عدم صحة ذلك الاستنتاج ثبوت ضعف المقدمة الأولى وهي كون الحكم بن حزن أسلم سنة ثمان، والله أعلم.\n<span data-type=\"title\" id=toc-972>٩٦٥ </span>- \" إذا دخل النور القلب انفسح وانشرح، قالوا: فهل لذلك إمارة يعرف بها؟ قال: الإنابة إلى دار الخلود، والتنحي عن دار الغرور، والاستعداد للموت قبل الموت \".\nضعيف.\nروي من حديث عبد الله بن مسعود وعبد الله بن عباس، ومن حديث الحسن البصري، وأبي جعفر المدائني كلاهما مرسلا.\n١ - أما حديث ابن مسعود، فله ثلاث طرق: الأولى: عن سعيد بن عبد الملك بن واقد الحراني: حدثنا محمد بن مسلمة عن أبي عبد الرحيم عن زيد بن أبي أنيسة، عن عمرو بن مرة عن أبي عبيدة عنه. أخرجه ابن جرير (١٢ / ١٠٠ / ١٣٨٥٥) . قلت: وهذا سند ضعيف وفيه علتان:\nأ - ضعف الحراني هذا، ضعفه الدارقطني وغيره.\nب - الانقطاع بين أبي عبيدة وأبيه عبد الله بن مسعود فإنه لم يسمع منه.\nالثانية: عن عدي بن الفضل، عن عبد الرحمن بن عبد الله المسعودي، عن القاسم بن عبد الرحمن عن أبيه عن\nابن مسعود. أخرجه الحاكم (٤ / ٣١١) ساكتا عنه، وتعقبه الذهبي بقوله: \" عدي ساقط \". قلت: قال ابن معين وأبو حاتم: \" متروك الحديث \".","vol":"2","page":383},{"text":"قلت: وشيخه المسعودي كان اختلط، واسم جده عتبة بن عبد الله بن مسعود الكوفي. الثالثة: عن محبوب بن الحسن الهاشمي عن يونس عن عبد الرحمن بن عبد الله بن عتبة عن عبد الله بن مسعود به نحوه. أخرجه ابن جرير (رقم ١٣٨٥٧) .\nقلت: وهذا سند ضعيف، محبوب هذا - وهو لقبه واسمه محمد - مختلف فيه، قال ابن معين: ليس به بأس، وقال أبو حاتم: ليس بالقوي، وقال النسائي: ضعيف. وذكره ابن حبان في \" الثقات \"، وروى له البخاري متابعة. وأما الراوي عنه يونس فهو ابن عبيد، ثقة من رجال الشيخين، وهو أكبر سنا من المسعودي فهو من رواية الأكابر عن الأصاغر.\nوأما ابن عتبة فهو المسعودي الذي في السند الذي قبله، وقد أشكل هذا على الأستاذ الأديب محمود محمد شاكر في تعليقه على تفسير ابن جرير من جهة أنهم لم يذكروا في الرواة عنه يونس بي عبيد، مع كونه في طبقة شيوخ المسعودي، فلوكان يونس روى عنه لذكر مثل ذلك في ترجمة عبد الرحمن بن عبد الله بن عتبة. ثم رجح أن الصواب \" عن يونس عن أبي عبد الرحمن عن عبد الله بن عتبة \".\nوهو عبد الله بن عتبة بن مسعود الهذلي، وليس هو والد عبد الرحمن كما هو ظاهر من نسبهما، قال الأستاذ مبررا لترجيحه: \" وهو الذي يروي عن عمه \" عبد الله بن مسعود \" وولد في عهد النبي ﷺ ورآه ومات سنة (٧٤)، فهو الخليق أن يروي عن يونس بن عبيد \".\nقلت: هكذا قال، وأنا أرى أن ذلك بعيد عن الصواب لوجوه: أولا: أن الإشكال من أصله غير وارد، لأنه إنما يمكن القول به على فرض صحة السند بذلك، أما وهو ضعيف من أجل محبوب، فلا إشكال لأنه يمكن أن يقال حينئذ: أخطأ محبوب في تسمية شيخ يونس، ولا ضرورة بعد ذلك إلى محاولة الكشف عن خطإه وبيان الصواب فيه بمجرد الظن كما صنع الأستاذ.\nثانيا: إن حضرته في سبيل الخلاص من إشكال، وقع في إشكال آخر وهو تصويبه أنه من رواية يونس بن عبيد عن عبد الله بن عتبة الذي توفي سنة (٧٤) . وقد ذكر هو نفسه أن يونس ابن عبيد مات سنة (١٤٠) والصواب أنه مات قبل ذلك بسنة، وعلى ذلك فتبين وفاتيهما (٦٥) سنة، فكم كان سن يونس حين وفاة ابن عتبة؟ ذلك مما لم يصرحوا به، ولكن يمكن استنتاج ذلك من قول حميد بن الأسود \" كان أسن من ابن عون بسنة \". وإذا رجعنا إلى ترجمة ابن عون واسمه عبد الله وجدنا أن مولده كان سنة (٦٦) فإن مولد يونس يكون سنة (٦٥) فإذا طرحنا هذا من","vol":"2","page":384},{"text":"(٧٤) سنة وفاة ابن عتبة عرفنا أن سن يونس حين وفاة ابن عتبة إنما هو تسع سنين، فهل يمكن لمن كان في مثل هذه السن أن يتلقى العلم عن الشيوخ ويحفظه؟ لسنا نشك أن ذلك ممكن، ولكنه بلا ريب شيء نادر، فادعاء وقوع مثله مما لا تطمئن النفس إليه إلا إن جاء ذلك بالسند الصحيح فيما نحن فيه، وهيهات، فإنه لوثبت أن يونس بن عبيد روى عن ابن عتبة لذكروا ذلك في ترجمته، لأنه يكون إسنادا عاليا، لا يغفل مثله عادة لوصح، وقد ذكروا فيها كثيرا من شيوخه من التابعين، أقدمهم وفاة حصين بن أبي الحر، عاش إلى قرب التسعين وإبراهيم التيمي مات سنة (٩٢) فهما أكبر شيوخه وابن عتبة أكبر منهما بستة عشر عاما وأكثر، فلوكان من شيوخه لذكروه فيهم إن شاء الله تعالى.\nثالثا: قد كشفت الطريق التي قبل هذه أن راوي الحديث إنما هو عبد الرحمن بن عبد الله المسعودي، فهي متفقة من هذه الطريق في تسمية الراوي به، ولكن اختلفتا في الرواية عنه، فالأولى قالت: عنه عن القاسم بن عبد الرحمن عن أبيه عن ابن مسعود، فوصلته وهذه قالت عنه عن ابن مسعود، فأعضلته، وأسقطت من السند راويين، ولا شك أن هذه الطريق على ضعفها أقرب إلى الصواب من التي قبلها. وجملة القول أن هذه الطريق ضعيفة أيضا لإعضالها وضعف محبوب راويها.\nوالحديث قال السيوطي في \" الدر المنثور \" (٣ / ٤٤): \" أخرجه ابن أبي شيبة وابن أبي الدنيا وابن جرير وأبو الشيخ وابن مردويه والحاكم والبيهقي في \" الشعب \" من طرق عن ابن مسعود مرفوعا \". وقال الحافظ العراقي في \" تخريج الإحياء \" (١ / ٨٢): \" رواه الحاكم والبيهقي في \" الزهد \" من حديث ابن مسعود \". ثم سكت عليه! وما كان يحسن به ذلك لما عرفت من شدة ضعف إسناده.\n٢ - وأما حديث ابن عباس، فيرويه حفص بن عمر العدني: حدثنا الحسن بن أبان عن عكرمة عنه مرفوعا نحوه. أخرجه ابن أبي حاتم في \" تفسيره \" (٣ / ١٠٨ / ١) (١) وهذا سند ضعيف وله علتان. الأولى: الحكم بن أبان ضعيف الحفظ، وفي التقريب \": \" صدوق له أوهام \". والأخرى: حفص بن عمر العدني، ضعيف جدا، قال ابن معين والنسائي: \" ليس بثقة \". وقال العقيلي: \" يحدث بالأباطيل \". وقال الدارقطني: \" متروك \".\n_________\n(١) يوجد منه مجلدان في المكتبة المحمودية في المدينة المنورة.","vol":"2","page":385},{"text":"قلت: فهو آفة الحديث.\nوقد فات هذا الإسناد جماعة من الحفاظ المخرجين، فلم يذكروه ولا أشاروا إليه البتة، كالحافظ ابن كثير والسيوطي وغيرهما، فالحمد لله الذي يسر لي طريق الوقوف عليه ومعرفة حاله.\n٣ - وأما حديث الحسن البصري، فلم أقف على إسناده، وإنما ذكره السيوطي من تخريج ابن أبي الدنيا في \" كتاب ذكر الموت \" عنه مرسلا نحوه، وهو لم يتكلم على إسناده كما هي عادته، وذلك من عيوب كتابه الحافل بالأحاديث والآثار.\n٤ - وأما حديث أبي جعفر المدائني، فأخرجه ابن جرير (١٣٨٥٢ و١٣٨٥٣) وابن أبي حاتم من طرق عن عمرو بن مرة عن أبي جعفر قال: قال النبي ﷺ: فذكره نحوه. ثم رواه ابن أبي حاتم من طريق عمرو بن قيس عن عمرو بن مرة عن عبد الله بن المسور (١) قال: تلا رسول الله ﷺ.... الحديث نحوه. ورواه ابن جرير (١٣٨٥٦) عن خالد بن أبي كريمة عن عبد الله بن المسور به. قلت: وهذا سند مرسل هالك، فإن أبا جعفر هذا هو عبد الله بن المسور كما في ... عمرو بن قيس عن عمرو، ورواية ابن أبي كريمة كلاهما عن عبد الله بن المسور، وقد ذكر الذهبي في كنى \" الميزان \": \" أبو جعفر الهاشمي المسوري هو عبد الله بن المسور، وهو أبو جعفر المدائني \".\nوقد ذكروا في ترجمته من \" الأسماء \": \" قال أحمد وغيره: أحاديثه موضوعة، وقال ابن المديني: كان يضع الحديث على رسول الله ﷺ، ولا يضع إلا ما فيه أدب أو زهد، فيقال له في ذلك، فيقول: إن فيه أجرا! وقال النسائي: \" كذاب \". وقال إسحاق بن راهويه: \" كان معروفا عند أهل العلم بوضع الحديث، وروايته إنما هي عن التابعين، ولم يلق أحدا من الصحابة \".\nوالحديث قال في \" الدر \": \" أخرجه سعيد بن منصور وابن جرير وابن أبي حاتم والبيهقي في \" الأسماء والصفات \" عن عبد الله بن مسعود \". وعزاه الحافظ ابن كثير في \" تفسيره \".... وحده! وهو أول طرق هذا الحديث عنده من ثلاث طرق والطريق الثاني ... عن أبي عبيدة عن (٢) ابن مسعود، والثالثة طريق عبد الرحمن بن عبد الله (٣) بن عتبة عنه، ثم ختمها بقول له: \" فهذه طرق لهذا الحديث مرسلة ومتصلة، يشد بعضها بعضا \".\nقلت: وهذا من أوهامه رحمه الله تعالى، فإن طريقه الأولى معضلة مع كذب الذي أعضله!\n_________\n(١) تصحف اسمه في تفسير ابن كثير فصار \" عبد الله بن مسعود \"! .\n(٢) وقع في تفسير ابن كثير \" بن \" بدل \" عن \"! .\n(٣) وقع فيه \" عبيد \" بدل \" عبد الله \"! . اهـ.","vol":"2","page":386},{"text":"والثانية منقطعة، مع ضعف أحد رواته، والثالثة معضلة أيضا مع ضعف أحد رواته فأين الطريق المتصلة؟ ! وقد زدنا عليه طريقين آخرين إحداهما عن الحسن وهو مرسلة أيضا، والأخرى عن ابن عباس، وهي الوحيدة في الاتصال، ولكن فيها متروك كما سبق بيانه.\nوجملة القول: أن هذا الحديث ضعيف لا يطمئن القلب لثبوته عن رسول الله ﷺ لشدة الضعف الذي في جميع طرقه، وبعضها أشد ضعفا من بعض، فليس فيها ما ضعفه يسير يمكن أن ينجبر، خلافا لما ذهب إليه ابن كثير، وإن قلده في ذلك جماعة ممن ألفوا في التفسير، كالشوكاني في \" فتح القدير \" (٢ / ١٥٤)، وصديق حسن خان في \" فتح البيان \" (٢ / ٢١٧)، وجزم الآلوسي في \" روح المعاني بنسبته إليه ﷺ، ومن قبله ابن القيم في \" الفوائد \" (ص ٢٧ - طبع دار مصر)، وعزاه للترمذي! فجاء بوهم آخر، والعصمة لله وحده.\n<span data-type=\"title\" id=toc-973>٩٦٦ </span>- \" من جلس على قبر يبول عليه أو يتغوط، فكأنما جلس على جمرة \".\nمنكر بهذا اللفظ.\nأخرجه الطحاوي في \" شرح المعاني \" (١ / ٢٩٧) عن ابن وهب وسليمان بن داود (وهو الطيالسي) كلاهما عن محمد بن أبي حميد عن محمد بن كعب عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف جدا، فإن ابن أبي حميد هذا قال البخاري: \" منكر الحديث \". وقال النسائي: \" ليس بثقة \"، ولهذا قال الحافظ في \" الفتح \" (٣ / ١٧٤) بعد أن ذكر الحديث. \" إسناده ضعيف \".\nوقد رواه عنه أبو داود الطيالسي في مسنده \" بلفظ آخر فقال: (١ / ١٦٨ - ترتيبه): حدثنا محمد بن أبي حميد عن محمد بن كعب عن أبي هريرة قال: قال رسول الله ﷺ: \" لأن يجلس أحدكم على جمرة خير له من أن يجلس على قبر \". قال أبوهريرة: يعني يجلس لغائط أو بول.\nقلت: وهذا التفسير للجلوس وإن كان باطلا في نفسه كما سيأتي، فهو بالنظر لكونه منسوبا لأبي هريرة أقرب من رفعه إلى النبي ﷺ كما في رواية الطحاوي وهو أخرجها كما رأيت من طريق ابن وهب عن ابن أبي حميد، ثم من طريق الطيالسي عنه بلفظ ابن وهب مغايرا للفظه في \" المسند \".\nوهذا أقرب أيضا، لأنه روى الحديث المرفوع عن الجادة كما رواه سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا بلفظ: \" لأن يجلس أحدكم على جمرة فتحرق ثيابه فتخلص إلى جلده خير له من أن يجلس على قبر \".","vol":"2","page":387},{"text":"رواه مسلم (٣ / ٦٢) وأصحاب السنن إلا الترمذي والطحاوي وغيرهم عن أبي صالح عن أبي هريرة مرفوعا، فهذا هو المحفوظ عن أبي هريرة بالسند الصحيح عنه (١)، فرواية ابن أبي حميد منكرة لمخالفتها لرواية الثقة، أما على رواية الطحاوي فظاهر، وأما على رواية الطيالسي التي فيها التفسير الباطل، فلأنها تضمنت زيادة على رواية الثقة من ضعيف فلا تقبل اتفاقا، وأيضا، فقد ثبت عن أبي هريرة عمله بالحديث على ظاهره، فروى الشافعي في \" الأم \" (١ / ٢٤٦) وابن أبي شيبة في \" المصنف \" (٤ / ١٣٧) عن محمد بن أبي يحيى عن أبيه قال: \" كنت أتتبع أبا هريرة في الجنائز، فكان يتخطى القبور، قال: \" لأن يجلس ... \" فذكر الحديث موقوفا، وسنده جيد (٢) فدل هذا على بطلان ما روى ابن أبي حميد عن أبي هريرة من تفسير الجلوس على القبر بالبول والتغوط عليه، لأن أبا هريرة استدل بالحديث على تخطيه للقبور وعدم وطئها، فدل على أنه هو المراد، وهو الذي لا يظهر من الحديث سواه، ومن الغرائب أن يتأوله بعض العلماء الكبار بالجلوس للغائط وأغرب منه أن يحتج الطحاوي لذلك باللغة، فيقول: \" وذلك جائز في اللغة، يقال: جلس فلان للغائط، وجلس فلان للبول \"!! .\nوما أدري والله كيف يصدر مثل هذا الكلام من مثل هذا الإمام، فإن الجلوس الذي ورد النهي عنه في الأحاديث مطلق، فهل في اللغة \" جلس فلان \" بمعنى تغوط أو بال؟ ! فما معنى قوله إذن: يقال جلس فلان للغائط ... \" فمن نفى هذا وما علاقته بالجلوس المطلق؟ ! ولذلك جزم العلماء المحققون كابن حزم والنووي والعسقلاني ببطلان ذلك التأويل، فمن شاء الاطلاع على ذلك فليراجع \" المحلى \" (٥ / ١٣٦) و\" فتح الباري \" (٣ / ١٧٤) .\nوإن من شؤم الأحاديث الضعيفة أن يستدل بها بعض أهل العلم على تأويل الأحاديث الصحيحة كهذا الحديث، فقد احتج به الطحاوي لذلك التأويل الباطل! واحتج أيضا بحديث آخر فقال: \" حدثنا سليمان بن شعيب قال: حدثنا الخصيب قال: حدثنا عمرو بن علي قال: حدثنا عثمان بن حكيم عن أبي أمامة أن زيد بن ثابت قال: هلم يا ابن أخي أخبرك إنما نهى النبي ﷺ عن الجلوس على القبور لحدث: غائط أو بول \".\nقلت: وهذا سند رجاله ثقات معرفون غير عمرو بن علي، فلم أعرفه، ولم أجد في هذه الطبقة من اسمه عمرو بن علي، ويغلب على الظن أن واو (عمرو) زيادة من بعض النساخ، وأن الصواب (عمر بن علي) (٣) وهو عمرو بن علي بن عطاء بن مقدم المقدمي وهو ثقة ولكنه كان يدلس تدليسا عجيبا يعرف بتدليس السكوت قال ابن سعد كان يدلس تدليسا شديدا يقول: سمعت وحدثنا، ثم يسكت فيقول: هشام بن عروة والأعمش \".\n_________\n(١) وتابعه سعيد بن أبي سعيد المقبري عن أبي هريرة نحوه، أخرجه ابن عدي (٦٠ / ٢) والخطيب (١١ / ٢٥٢) وكذا أبو نعيم في \" الحلية \" (٧ / ٢٠٧) لكن فيه الجارود بن يزيد متروك وهو مخرج في \" أحكام الجنائز \" (ص ٢٠٩) .\n(٢) وسيأتي له طريق أخرى بإسناد صححه الحافظ.\n(٣) ثم تأكدت من ذلك، حينما رأيت الحافظ المزي قد ذكر في \" التهذيب \" عثمان بن حكيم في شيوخ عمر بن علي هذا. اهـ.","vol":"2","page":388},{"text":"قلت: ومثل هذا التدليس حري بحديث صاحبه أن يتوقف عن الاحتجاج به ولوصرح بالتحديث خشية أن يكون سكت بعد قوله حدثنا، ولا يفترض في كل الرواة الآخذين عنه أن يكونوا قد تنبهو التدليسه هذا، وكأنه لهذا الذي أوضحنا، اقتصر الحافظ في \" الفتح \" (٣ / ١٧٤) على قوله \" ورجال إسناده ثقات \" ولم يصححه، بينما رأيناه قد صرح بتصحيح إسناد الحديث من طريق أخرى عن عثمان بن حكيم بنحوه وقد علقه البخاري عنه فقال: \" وقال عثمان بن حكيم: أخذ بيدي خارجة، فأجلسني على قبر، وأخبرني عن عمه يزيد بن ثابت قال: إنما كره ذلك لمن أحدث عليه \".\nفقال الحافظ: \" وصله مسدد في \" مسنده الكبير \" وبين فيه سبب إخبار خارجة لحكيم بذلك ولفظه: حدثنا عيسى بن يونس: حدثنا عثمان بن حكيم: حدثنا عبد الله بن سرجس وأبو سلمة بن عبد الرحمن أنهما سمعا أبا هريرة يقول: لأن أجلس على جمرة فتحرق ما دون لحمي حتى تفضي إلي أحب إلي من أن أجلس على قبر، قال عثمان: فرأيت خارجة بن زيد في المقابر، فذكرت له ذلك فأخذ بيدي ... الحديث. وهذا إسناد صحيح \".\nففي هذا الإسناد الصحيح لم يصرح الراوي برفع ذلك إلى النبي ﷺ بخلاف السند الذي قلبه المعلول، أقول هذا، وأنا على ذكر أن قول الصحابي \" نهى عن كذا \" في حكم المرفوع، ولكن هذا شيء، وقوله: \" إنما نهى عن كذا \" شيء آخر، ففي هذا القول شيئان: الأول النهي، وهو في حكم المرفوع، والآخر وهو تعليل النهي فهو موقوف ولا يزم من كون الأول مرفوعا أن يكون الأخر كذلك، لجواز أنه قاله باجتهاد من عنده لا بتوقيف له من النبي ﷺ، ويؤيد هذا ورود النهي عن الاتكاء على القبر الذي هو دون الجلوس عليه فقال الحافظ: \" ويؤيد قول الجمهور ما أخرجه أحمد من حديث عمرو بن حزم الأنصاري مرفوعا \" لا تقعدوا على القبور \". وفي رواية له عنه: \" رآني رسول الله ﷺ وأنا متكئ على قبر فقال: \" لا تؤذ صاحب القبر \". إسناده صحيح، وهو دال على أن المراد بالجلوس القعود على حقيقته \".\nقلت: وهو مخرج في \" أحكام الجنائز \" (٢٠٩ - ٢١٠) .\n<span data-type=\"title\" id=toc-974>٩٦٧ </span>- \" نهى أن يعتمد الرجل على يده إذا نهض في الصلاة \".\nمنكر.\nأخرجه أبو داود (١ / ١٥٧) حدثنا أحمد بن حنبل، وأحمد بن محمد بن شبويه، ومحمد بن رافع، ومحمد بن عبد الملك الغزال قالوا: حدثنا عبد الرزاق عن معمر عن إسماعيل بن أمية عن نافع عن ابن عمر قال: \" نهى رسول الله ﷺ - قال أحمد بن حنبل - أن يجلس في الصلاة وهو معتمد على يده - قال ابن شبويه: أن يعتمد الرجل على يده في الصلاة، وقال ابن رافع: نهى أن يصلي الرجل وهو معتمد على يده وذكره في باب الرفع من السجود، وقال ابن عبد الملك: نهى أن يعتمد الرجل على يده إذا نهض في الصلاة \".","vol":"2","page":389},{"text":"قلت: فقد اختلف في لفظ هذا الحديث على عبد الرزاق كما ترى من أربعة وجوه:\nالأول: رواية أحمد بلفظ \" نهى أن يجلس الرجل في الصلاة وهو معتمد على يده \".\nالثاني: رواية ابن شبويه بلفظ: نهى أن يعتمد الرجل على يده في الصلاة.\nالثالث: رواية ابن رافع: نهى أن يصلي الرجل وهو معتمد على يده.\nالرابع: رواية عبد الملك باللفظ المذكور أعلاه. ومن البين الواضح أن الحديث واحد لأن الطريق واحد، وإنما تعددت الطرق من بعد عبد الرزاق، واختلفوا عليه، وإذا كان كذلك، فينبغي النظر في الراجح من هذه الوجوه المختلفة، لأن في بعضها معارضة للبعض الآخر، وهو الوجه الأول والرابع، فإن الأول صريح في أن النهي عن الاعتماد في الصلاة في الجلوس، وذلك يكون في التشهد أو بين السجدتين، والآخر صريح في أن النهي عن الاعتماد إنما هو إذا نهض في الصلاة وذلك من التشهد الأول في المعنى، فلا تعارض بينهما، كما أنه لا تعارض بينهما من جهة وبين الوجهين الآخرين من جهة أخرى، لأنهما مجملان بالنسبة إلى الوجهين الآخرين، يقبلان التفسير بأحدهما فبأيهما يفسران؟ هذا هو موضع البحث والتحقيق. ومما لا شك فيه أن الوجه الأول هو الراجح، وذلك ظاهر من النظر في الراوي له عن عبد الرزاق، وهو الإمام أحمد رحمه الله تعالى، فإنه من الأئمة المشهور ين بالحفظ والضبط والإتقان، فلا يقوم أمامه أيا كان من الثقات عند المخالفة، لاسيما إذا كان فيه كلام مثل راوي الوجه الآخر محمد بن عبد الملك الغزال هذا، فإنه وإن وثقه النسائي وغيره، فقد قال مسلمة: \" ثقة كثير الخطأ \".\nقلت: فمثله لا يحتج به إذا خالفه الثقة، فكيف إذا كان المخالف له إماما ثبتا كالإمام أحمد بن حنبل؟ ! فكيف إذا توبع فيه الإمام أحمد، وبقي الغزال فريدا غريبا، فقد أخرج أحمد الحديث في \" مسنده \" (رقم ٦٣٤٧) هكذا كما رواه عنه أبو داود، وتابعه إسحاق بن إبراهيم الدبري راوي \" مصنف عبد الرزاق \" عنه، فقد أورد الحديث فيه (٢ / ١٩٧ / ٣٠٥٤) بلفظ أحمد إلا أنه قال: \" يديه \"، وترجم له بقوله: \" باب الرجل يجلس معتمدا على يديه في الصلاة \" وكذلك رواه البيهقي في \" سننه \" (٢ / ١٣٥) من طريق \" المسند \" ومن طريق أبي داود عن أحمد مقرونا مع شيوخ أبي داود الآخرين في هذا الحديث وساق ألفاظهم كما فعل أبو داود. ثم قال في رواية أحمد\n: \" وهذا أبين الروايات، ورواية غير ابن عبد الملك لا تخالفه، وإن كان أبين منها، ورواية ابن عبد الملك وهم، والذي يدل على أن رواية أحمد بن حنبل هي المراد بالحديث أن هشام بن يوسف رواه عن معمر كذلك \".","vol":"2","page":390},{"text":"ثم ساق من طريق الحاكم، وهذا في \" المستدرك \" (١ / ٢٧٢) عن إبراهيم بن موسى حدثنا هشام بن يوسف عن معمر عن إسماعيل بن أمية عن نافع عن ابن عمر \" أن النبي ﷺ نهى رجلا وهو جالس معتمدا على يده اليسرى في الصلاة وقال: إنها صلاة اليهود \". وقال الحاكم: \" صحيح على شرط الشيخين \"، ووافقه الذهبي، وهو كما قالا. ويدل على ذلك أيضا رواية هشام بن سعد قال: عن نافع عن ابن عمر أن رسول الله ﷺ رأى رجلا ساقطا يده في الصلاة فقال: \" لا تجلس هكذا، إنما هذه جلسة الذين يعذبون \". أخرجه أحمد (٥٩٧٢) بسند جيد ورواه أبو داود والبيهقي من طرق أخرى عن هشام به موقوفا، والرفع زيادة من ثقة فهي مقبولة، لاسيما وطريق إسماعيل بن أمية أقوى من هذه ولم يختلف عليه في رفعه.\nفتبين مما سبق أن الحديث عن ابن عمر في النهي عن الاعتماد في الجلوس في الصلاة وهذا هو المحفوظ، وأن رواية الغزال إياه في النهي عن الاعتماد إذا نهض شاذ بل منكر، لمخالفته لروايات الثقات على سوء حفظه.\n(تنبيه): قد وقعت بعض الأوهام حول هذا الحديث لبعض العلماء، فرأيت من النصيحة التنبيه عليها:\nأولا: قال النووي في \" المجموع \" (٣ / ٤٤٥) مبينا علة الحديث: \" إنه من رواية محمد بن عبد الملك الغزال وهو مجهول \"! وقد عرفت أنه ليس بمجهول، بل هو ثقة سيء الحفظ.\nثانيا: نقل صاحب \" عون المعبود \" (١ / ٣٧٦) عن السيد عبد الله الأمير أنه قال: إن محمد ابن عبد الملك هذا هو محمد بن عبد الملك بن مروان الواسطي قال فيه في \" التقريب \": \" صدوق \". وأقره عليه، وهو وهم منهما، فإن محمد بن عبد الملك هذا هو الغزال كما صرح بذلك أبو داود في روايته كما تقدم، وقد نبه على هذا الوهم الشيخ أحمد محمد شاكر رحمه الله تعالى.\nثالثا: احتج بهذا الحديث الحنفية والحنابلة على أن المصلي لا يعتمد على يديه عند النهو ض من السجدة الثانية في الوتر من الصلاة، وأغرب من ذلك أن يتابعهم عليه العلامة ابن القيم في كتابه المفرد في \" الصلاة \"! وذكر في \" زاد المعاد \" أنه ﷺ كان لا يعتمد على الأرض بيديه! وليس له في النفي مستند صحيح كما بينته في \" التعلقات الجياد \" (١ / ٣٨) بل هو معارض لظاهر حديث مالك بن الحويرث أنه كان يقول: ألا أحدثكم عن صلاة رسول الله ﷺ فصلى في غير وقت الصلاة، فإذا رفع رأسه من السجدة الثانية في أول الركعة استوى قاعدا، ثم قام فاعتمد على الأرض. أخرجه النسائي (١ / ١٧٣) والشافعي في \" الأم \" (١ / ١٠١) والبيهقي (٢ / ١٢٤ و١٣٥) بإسناد صحيح على شرط الشيخين، وهو عند البخاري (٢ / ٢٤١) نحوه.","vol":"2","page":391},{"text":"أقول: فظاهر قوله \" فاعتمد على الأرض \" أي بيديه عند النهو ض، وقد قال السيد عبد الله الأمير \" وعند الشافعي: واعتمد بيديه على الأرض \".\nولكني لم أجد هذه الزيادة \" بيديه \" عند الشافعي ولا عند غيره، وإن كان معناها هو المتبادر من الاعتماد، وفي \" الفتح \": قيل يستفاد من الاعتماد أن يكون باليد، لأنه افتعال من العماد، والمراد به الاتكاء، وهو باليد، وروى عبد الرزاق عن ابن عمر أنه كان يقوم إذا رفع رأسه من السجدة معتمدا عى يديه قبل أن يرفعهما \".\nقلت: تقدم بيان ضعف إسناده تحت الحديث (٩٢٩) لكني وجدت له شاهدا قويا موقوفا ومرفوعا يرويه حماد بن سلمة عن الأزرق بن قيس قال: رأيت ابن عمر إذا قام من الركعتين اعتمد على الأرض بيديه، فقلت لولده وجلسائه: لعله يفعل هذا من الكبر؟ قالوا لا ولكن هكذا يكون، أخرجه البيهقي (٢ / ١٣٥) .\nقلت: وهذا إسناد جيد رجاله ثقات كلهم. فقوله: \" هكذا يكون \" صريح في أن ابن عمر كان يفعل ذلك اتباعا لسنة الصلاة، وليس لسن أو ضعف، وقد جاء عنه مرفوعا إلى النبي ﷺ. فأخرجه أبو إسحاق الحربي في \" غريب الحديث \" (٥ / ٩٨ / ...) عن الأزرق بن قيس: رأيت ابن عمر يعجن (١) في الصلاة: يعتمد على يديه في الصلاة إذا قام، فقلت له:؟ فقال: رأيت رسول الله ﷺ يفعله.\nقلت: وإسناده حسن، وهو هكذا: حدثنا عبيد الله (الأصل: عبد الله وهو خطأ من الناسخ) بن عمر حدثنا يونس بن بكير عن الهيثم بن عطية عن قيس بن الأزرق بن قيس به.\nقلت: وابنا قيس ثقتان من رجال الصحيح. والهيثم هو ابن عمران الدمشقي، أورده ابن حبان في \" الثقات \" (٢ / ٢٩٦) وقال: \" يروي عن عطية بن قيس، روى عنه الهيثم بن خارجة \". وأورده ابن حاتم في \" الجرح والتعديل \" (٤ / ٢ / ٨٢ - ٨٣) وقال: \" روى عنه محمد بن وهب بن عطية، وهشام بن عمار، وسليمان بن شرحبيل \". قلت: ولم يذكر فيه جرحا ولا تعديلا، لكن رواية هؤلاء الثقات الثلاثة عنه ويضم إليهم رابع وهو الهيثم بن خارجة، وخامس وهو يونس بن بكير، مما يجعل النفس تطمئن لحديثه لأنه لوكان في شيء من الضعف لتبين في رواية أحد هؤلاء الثقات عنه، ولعرفه أهل الحديث كابني حبان وأبي حاتم زد على ذلك أنه قد توبع على روايته هذه كما تقدم قريبا من حديث حماد بن سلمة نحوه. والله أعلم.\nوأما يونس بن بكير وعبيد الله بن عمر، فثقتان من رجال مسلم، والآخر روى له البخاري أيضا وهو عبيد الله بن عمر بن ميسرة القواريري، ووقع في \" التهذيب \" (ابن عمرو) بزيادة الواو\n_________\n(١) أي يعتمد على يديه إذا قام كما يفعل الذي يعجن العجين. \" نهاية \". اهـ.","vol":"2","page":392},{"text":"وهو خطأ مطبعي، وقد ذكر الخطيب في الرواة عنه من ترجمته (١٠ / ٣٢٠) إبراهيم الحربي هذا. وجملة القول: أن الاعتماد على اليدين عند القيام سنة ثابتة عن رسول الله ﷺ، وذلك مما يؤكد ضعف هذا الحديث في النهي عن الاعتماد، وكذا الحديث الآتي بعده.\n(تنبيه): لقد خفي حديث ابن عمر هذا المرفوع على الحفاظ الجامعين المصنفين كابن الصلاح والنووي والعسقلاني وغيرهم، فقد، فقد جاء في \" تلخيص الحبير \" (١ / ٢٦٠) ما نصه: \" حديث ابن عباس: أن رسول الله ﷺ كان إذا قام في صلاته وضع يده على الأرض كما يضع العاجن، قال ابن الصلاح في كلامه على \" الوسيط \": هذا الحديث لا يصح، ولا يعرف، ولا يجوز أن يحتج به، وقال النووي في \" شرح المهذب \": هذا حديث ضعيف، أو باطل لا أصل له، وقال في \" التنقيح \": ضعيف باطل \".\nهذه هي كلماتهم كما نقلها الحافظ العسقلاني عنهم، دون أن يتعقبهم بشيء، اللهم إلا بأثر ابن عمر الذي عزاه في \" الفتح \" لعبد الرزاق، فإنه عزاه هنا للطبراني في \" الأوسط \"، فلم يقف على هذا الحديث المرفوع صراحة، مصداقا للقول المشهور: كم ترك الأول للآخر. فالحمد لله على توفيقه، وأسأله المزيد من فضله.\n<span data-type=\"title\" id=toc-975>٩٦٨ </span>- \" من السنة في الصلاة المكتوبة إذا نهض الرجل في الركعتين الأوليين أن لا يعتمد على الأرض إلا أن يكون شيخا كبيرا لا يستطيع \".\nضعيف.\nأخرجه البيهقي في \" سننه \" (٢ / ١٣٦) والضياء في \" المختارة \" (١ / ٢٦٠) عن عبد الرحمن بن إسحاق عن زياد بن زياد السوائي عن أبي جحيفة عن علي ﵁ قال: فذكره. قلت: وهذا سند ضعيف، علته عبد الرحمن هذا، قال الذهبي: \" ضعفوه \". وقال الحافظ في \" التقريب \": \" ضعيف \".\nقلت: وهو راوي حديث علي في وضع اليدين في الصلاة تحت السرة، رواه بهذا السند الواهي، فإن زياد بن زياد هذا مجهول كما قال الحافظ تبعا لابن أبي حاتم.\n(تنبيه): هذا الحديث. وإن كان في \" المختارة \" فهو مضروب عليه مع حديث وضع اليدين المشار إليه بخط أفقي، مما يشعر بأن المصنف عدل عنه، وهو اللائق به، فإن إيراد مثل هذا الحديث بهذا الإسناد مما لا يتفق في شيء مع \" الأحاديث المختارة \".","vol":"2","page":393},{"text":"<span data-type=\"title\" id=toc-976>٩٦٩ </span>- \" أولا يجد أحدكم ثلاثة أحجار: حجرين للصفحتين وحجرا للمسربة \".\nضعيف.\nأخرجه الدارقطني (٢١) والبيهقي (١ / ١١٤) من طريق أبي بن العباس بن","vol":"2","page":393},{"text":"سهل الساعدي قال: \" سئل رسول الله ﷺ عن الاستطابة فقال ... \". وقال الدارقطني: \" إسناده حسن \". وأقره البيهقي وتبعهما ابن القيم فقال في \" إعلام الموقعين \" (٣ / ٤٨٧): \" حديث حسن \".\nقلت: وفي ذلك نظر عندي، فإن أبيا هذا وقد تفرد بهذا الحديث مجروح، ولم يوثقه أحد، بل كل من عرف كلامه فيه ضعفه، فقال ابن معين: \" ضعيف \". وقال أحمد: \" منكر الحديث \". وقال البخاري: \" ليس بالقوي \". كذا قال النسائي، وقال العقيلي: \" له أحاديث لا يتابع على شيء منها: (حجران للصفحتين وحجر للمسربة) \". وأورده ابن أبي حاتم (١ / ١ / ٢٩٠) ولم يذكر فيه جرحا ولا تعديلا.\nوأما قول الذهبي في \" الميزان \": \" قلت: أبي وإن لم يكن بالثبت فهو حسن الحديث \". فهذا مما لا وجه له عندي بعد ثبوت تضعيفه ممن ذكرنا من الأئمة، ولعله استأنس بتخريج البخاري له، ولا مستأنس له فيه، بعد تصريح البخاري نفسه بأنه ليس بالقوي، لاسيما وهو لم يخرج له إلا حديثا واحدا ليس فيه تحريم ولا تحليل، ولا كبير شيء، وإنما هو في ذكر خيل النبي ﷺ، ولفظه كان للنبي ﷺ فرس يقال له اللحيف \". ومع ذلك فلم يتفرد به بل تابعه أخوه عبد المهيمن بن عباس عند ابن منده كما ذكر الحافظ في \" الفتح \" (٦ / ٤٤ - ٤٥)، وكأن الذهبي تراجع عن ذلك حين أورد أبيا هذا في \" الضعفاء \" وقال: \" ضعفه ابن معين وقال أحمد: منكر الحديث \"، وقال الحافظ في \" التقريب \": \" فيه ضعف، ماله في البخاري غير حديث واحد \".\n(تنبيه) وقع للصنعاني في \" سبل السلام \" (١ / ١٧٧) وهم عجيب حول هذا الحديث فقال في شرح حديث سلمان في النهي عن الاستنجاء بأقل من ثلاثة أحجار: \" وقد ورد كيفية استعمال الثلاثة في حديث ابن عباس: حجران للصفحتين وحجر للمسربة - وهي بسين مهملة وراء مضمومة أو مفتوحة مجرى الحدث من الدبر \". فتصحف عليه \" أبي بن عباس \" بـ \" ابن عباس \"! ثم سقط عنه باقي السند وأنهم من مسند سهيل بن سعد الساعدي! ثم إنه جزم بورود الحديث، وليس بجيد، والظاهر أنه قلد الدارقطني أو غيره فقد رأيت الحديث - بعد كتابة ما تقدم - في \" تلخيص الحبير \" (ص ٤١): \" قال المصنف - يعني الرافعي - هو حديث ثابت رواه الدارقطني وحسنه والبيهقي والعقيلي في \" الضعفاء \" من رواية أبي بن عباس بن سهل بن سعد عن أبيه عن جده قال: سئل رسول الله ﷺ ... قال الحازمي: لا يروى إلا من هذا الوجه، وقال العقيلي: لا يتابع على","vol":"2","page":394},{"text":"شيء من أحاديثه، يعني أبيا، وقد ضعفه ابن معين وأحمد وغيرهما، وأخرج له البخاري حديثا واحدا في غير حكم \". والحديث أورده الهيثمي في \" المجمع \" (١ / ٢١١) وقال: \" رواه الطبراني في \" الكبير \" وفيه عتيق بن يعقوب الزبيري قال أبو زرعة أنه حفظ \" الموطأ \" في حياة مالك \". قلت: وهذا قد وثقه الدارقطني وابن حبان، وهو الراوي لهذا الحديث عن أبي بن العباس، فالتعلق عليه في إعلال الحديث دون شيخه أبي لا يخفى ما فيه.\n<span data-type=\"title\" id=toc-977>٩٧٠ </span>- \" إذا فرغ الرجل من صلاته فقال: رضيت بالله ربا وبالإسلام دينا، وبالقرآن إماما، كان حقا على الله ﷿ أن يرضيه \".\nموضوع.\nعزاه في \" الجامع الكبير \" (١ / ٦٨ / ١) لأبي نصر السجزي في \" الإبانة \" عن هشام بن عروة عن أبيه عن جده ﵃ وقال: \" غريب \".\nقلت بل هو موضوع، فقد وقفت على إسناده، أخرجه الحافظ عبد الغني المقدسي في \" الثالث والتسعين \" (٤٣ / ٢) من طريق السجزي بسنده عن زيد بن الحريش: حدثنا عمرو بن خالد عن أبي عقيل الدورقي عن هشام بن عروة به. قلت: وهذا سند موضوع، آفته عمرو بن خالد وهو أبو خالد القرشي، قال أحمد وابن معين وغيرهما: \" كذاب \". وقال إسحاق بن راهويه وأبو زرعة: \" كان يضع الحديث \". ونحوه في \" المجروحين \" (٢ / ٧٤ - ٧٥) لابن حبان. وزيد بن الحريش هو الأهوازي، قال ابن القطان: \" مجهول الحال \".","vol":"2","page":395},{"text":"<span data-type=\"title\" id=toc-978>٩٧١ </span>- \" اللهم إن عبدك عليا احتبس نفسه على نبيك، فرد عليه شرقها، (وفي رواية): اللهم إنه كان في طاعتك وطاعة رسولك فاردد عليه الشمس، قالت أسماء، فرأيتها غربت، ثم رأيتها طلعت بعد ما غربت \".\nموضوع.\nأخرجه الطحاوي في \" مشكل الآثار \" (٢ / ٩) من طريق أحمد بن صالح: حدثنا ابن أبي فديك: حدثني محمد بن موسى عن عون بن محمد عن أمه أم جعفر عن أسماء بنت عميس: \" أن النبي ﷺ صلى الظهر بـ (الصهباء)، ثم أرسل عليا ﵇ في حاجة، فرجع","vol":"2","page":395},{"text":"وقد صلى النبي ﷺ العصر، فوضع النبي ﷺ رأسه في حجر علي (فنام)، فلم يحركه حتى غابت الشمس، فقال النبي ﷺ (فذكره باللفظ الأول وزاد): قالت أسماء: فطلعت الشمس حتى وقعت على الجبال، وعلى الأرض، ثم قام علي فتوضأ وصلى العصر، ثم غابت، وذلك في (الصهباء) \".\nقال الطحاوي: \" محمد بن موسى هو المدني المعروف بـ (الفطري)، وهو محمود في روايته، وعون بن محمد، هو عون بن محمد بن علي بن أبي طالب، وأمه هي أم جعفر ابنة محمد بن جعفر بن أبي طالب \". وأقول: وهذا سند ضعيف مجهول، وكلام الطحاوي عليه لا يفيد صحته، بل لعله يشير إلى تضعيفه، فإنه سكت عن حال عون بن محمد وأمه، بينما وثق الفطري هذا، فلوكان يجد سبيلا إلى توثيقهما لوثقهما كما فعل بالفطري، فسكوته عنهما في مثل هذا المقام مما يشعر أنهما عنده مجهولان، وهذا هو الذي ينتهي إليه الباحث، فإن الأول منهما، أورده ابن أبي حاتم (٣ / ١ / ٣٨٦) ولم يذكر فيه جرحا ولا تعديلا، وأما ابن حبان فأورده في \" الثقات \" (٢ / ٢٢٨) على قاعدته في توثيق المجهولين! وأما أمه أم جعفر بنت محمد بن جعفر بن أبي طالب، فهي من رواة ابن ماجه، أخرج لها حديثا واحدا في \" الجنائز \" (رقم ١٦١١) وقد أعله الحافظ البوصيري بأن في إسناده مجهولتين إحداهما أم عون هذه، وقد ذكرها الحافظ في \" التهذيب \" دون توثيق أو تجريح، وقال في \" التقريب \": \" مقبولة \" يعني عند المتابعة، وإلا فهي لينة الحديث عنده.\nقلت: وقد توبعت من فاطمة بنت الحسين بن علي بن أبي طالب، وهي ثقة فاضلة، إلا أن الطريق إليها لا يصح، أخرجه الطحاوي (٢ / ٨) والطبراني في \" الكبير \" من طريق الفضيل بن مرزوق عن إبراهيم بن الحسن عن فاطمة بنت الحسين عن أسماء بنت عميس قالت: \" كان رسول الله ﷺ يوحى إليه، ورأسه في حجر علي\n، فلم يصل العصر حتى غربت الشمس فقال رسول الله ﷺ: صليت يا علي؟ قال: لا، فقال رسول الله ﷺ: ... \" فذكر الرواية الثانية، قال الهيثمي في \" المجمع \" (٨ / ٢٩٧) بعد أن ساق هذه الرواية والتي قبلها، ومنه نقلت الزيادة فيها: \" رواه كله الطبراني بأسانيد، ورجال أحدها رجال الصحيح غير إبراهيم بن حسن وهو ثقة وثقه ابن حبان، وفاطمة بنت علي بن أبي طالب لم أعرفها \".\nقلت: بل هي معروفة، فهي فاطمة بنت الحسين بن علي بن أبي طالب كما تقدم، والظاهر أنها وقعت في معجم الطبراني منسوبة إلى جدها علي بن أبي طالب، ولذلك لم يعرفها الهيثمي، والله أعلم.","vol":"2","page":396},{"text":"أما قوله في \" إبراهيم بن حسن \" أنه ثقة، ففيه تساهل لا يخفى على أهل العلم، لأنه لم يوثقه غير ابن حبان كما عرفت، وهو قد أشار إلى أن توثيقه إياه إنما بناه على توثيق ابن حبان، وإذا كان هذا معروف بالتساهل في التوثيق فمن اعتمد عليه وحده فيه فقد تساهل، وقد أورد إبراهيم هذا ابن أبي حاتم (١ / ١ / ٩٢) ولم يذكر فيه جرحا ولا تعديلا، وهو في أول المجلد الثاني من \" كتاب الثقات \" لابن حبان. ثم إن فضيل بن مرزوق وإن كان من رجال مسلم فإنه مختلف فيه، وقد أشار إلى ذلك الحافظ بقوله في \" التقريب \": \" صدوق يهم \"، وقال فيه شيخ الإسلام ابن تيمية في كلام له طويل على هذا الحديث في \" منهاج السنة \" (٤ / ١٨٩): \" وهو معروف بالخطأ على الثقات، وإن كان لا يتعمد الكذب، قال فيه ابن حبان: \" يخطىء على الثقات، ويروي عن عطية الموضوعات \". وقال فيه أبو حاتم الرازي: \" لا يحتج به \". وقال فيه يحيى بن معين مرة: \" هو ضعيف \" وهذا لا يناقضه قول أحمد بن حنبل فيه: \" لا أعلم إلا خيرا \"، وقول سفيان: \" هو ثقة \"، فإنه ليس ممن يتعمد الكذب ولكنه يخطىء، وإذا روى له مسلم ما تابعه عليه غيره، لم يلزم أن يروي ما انفرد به مع أنه لم يعرف سماعه عن إبراهيم ولا سماع إبراهيم من فاطمة، ولا سماع فاطمة من أسماء، ولابد في ثبوت هذا الحديث من أن يعلم أن كلا من هؤلاء عدل ضابط، وأنه سمع من الآخر، وليس هذا معلوما \".\nقلت: ثم إن في هذه الطريق ما يخالف الطريق الأولى، ففيها أن النبي ﷺ كان يقظانا يوحى إليه حينما كان واضعا رأسه في حجر علي ﵁، وفي الأولى أنه كان نائما، وهذا تناقض يدل على أن هذه القصة غير محفوظة، كما قال ابن تيمية (٤ / ١٨٤) . والحديث أورده ابن الجوزي في \" الموضوعات \" وقال (١ / ٣٥٦) \" موضوع بلا شك، وقال الجوزقاني: هذا حديث منكر مضطرب \".\nثم أعله بالفضيل هذا فقط، وفاته جهالة إبراهيم، ولم يتعقبه السيوطي في هذا، وإنما تعقبه في تضعيف الفضيل، فقال في \" اللآلىء \" (١ / ١٧٤ - الطبعة الأولى): \" ثقة صدوق، واحتج به مسلم في \" صحيحه \" وأخرج له الأربعة \". وهذا ليس بشيء، وقد عرفت الجواب عن ذلك مما سبق، ثم ساق له السيوطي طرقا أخرى كلها معلولة، وأما قول الحافظ في \" الفتح \" (٦ / ١٥٥): \" وقد أخطأ ابن الجوزي بإيراده له في \" الموضوعات \"، وكذا ابن تيمية في كتاب \" الرد على الروافض \" في زعمه وضعه والله أعلم \".\nفهو مع عدم تصريحه بصحة إسناده، فقد يوهم من لا علم عنده أنه صحيح عنده! وهو إنما يعني أنه غير موضوع فقط، وذلك لا ينفي أنه ضعيف كما هو ظاهر، وابن تيمية ﵀ لم يحكم على الحديث بالوضع من جهة إسناده، وإنما من جهة متنه، أما الإسناد، فقد اقتصر على تضعيفه، فإنه ساقه من حديث أسماء وعلي بن أبي طالب وأبي سعيد الخدري وأبي هريرة،","vol":"2","page":397},{"text":"ثم بين الضعف الذي في أسانيدها، وكلها تدور على رجال لا يعرفون بعدالة ولا ضبط، وفي بعضها من هو متروك منكر الحديث جدا، وأما حكمه على الحديث بالوضع متنا، فقد ذكر في ذلك كلاما متينا جدا، لا يسع من وقف عليه، إلا أن يجزم بوضعه، وأرى أنه لابد من نقله ولوملخصا ليكون القارئ على بينة من الأمر فقال ﵀: \" وحديث رد الشمس لعلي، قد ذكره طائفة كالطحاوي والقاضي عياض وغيرهما، وعدوا ذلك من معجزات النبي ﷺ، لكن المحققون من أهل العلم والمعرفة بالحديث، يعلمون أن هذا الحديث كذب موضوع،\nكما ذكره ابن الجوزي في (الموضوعات) \".\nثم ذكر حديث \" الصحيحين \" في حديث الشمس لنبي من الأنبياء، وهو يوشع بن نون، كما في رواية لأحمد والطحاوي بسند جيد كما بينته في \" سلسلة الأحاديث الصحيحة \" رقم (٢٠٢) ثم قال: \" فإن قيل: فهذه الأمة أفضل من بني إسرائيل، فإذا كانت قد ردت ليوشع فما المانع أن ترد لفضلاء هذه الأمة؟ فيقال: يوشع لم ترد له الشمس، ولكن تأخر غروبها وطول له النهار وهذا قد لا يظهر للناس، فإن طول النهار وقصره لا يدرك، ونحن إنما علمنا وقوفها ليوشع بخبر النبي ﷺ، وأيضا لا مانع من طول ذلك، ولوشاء الله لفعل ذلك، لكن يوشع كان محتاجا إلى ذلك لأن القتال كان محرما عليه بعد غروب الشمس، لأجل ما حرم الله عليهم من العمل ليلة السبت ويوم السبت وأما أمة محمد فلا حاجة لهم إلى ذلك، ولا منفعة لهم فيه، فإن الذي فاتته العصر إن كان مفرطا لم يسقط ذنبه إلا التوبة، ومع التوبة لا يحتاج إلى رد، وإن لم يكن مفرطا كالنائم والناسي فلا ملام عليه في الصلاة بعد الغروب. وأيضا فبنفس غروب الشمس خرج الوقت المضروب للصلاة، فالمصلي بعد ذلك لا يكون مصليا في الوقت الشرعي ولوعادت الشمس، وقول الله تعالى \" فسبح بحمد ربك قبل طلوع الشمس وقبل غروبها \" يتناول الغروب المعروف، فعلى العبد أن يصلي قبل هذا الغروب وإن طلعت ثم غربت. والأحكام المتعلقة بغروب الشمس حصلت بذلك الغروب، فالصائم يفطر ولوعادت بعد ذلك لم يبطل صومه، مع أن هذه الصورة لا تقع لأحد، ولا وقعت لأحد، فتقديرها تقدير ما لا وجود له.\nوأيضا فالنبي ﷺ فاتته صلاة العصر يوم الخندق، فصلاها قضاء هو وكثير من أصحابه، ولم يسأل الله رد الشمس، وفي \" الصحيح \" أن النبي ﷺ قال لأصحابه، بعد ذلك لما أرسلهم إلى بني قريظة، \" لا يصلين أحد العصر إلا في بني قريظة \"، فلما أدركتهم الصلاة في الطريق، قال بعضهم: لم يرد من تفويت الصلاة، فصلوا في الطريق، فقالت طائفة: لا نصلي إلا في بني قريظة، فلم يعنف واحدة من الطائفتين، فهؤلاء الذين كانوا مع النبي ﷺ صلوا العصر بعد غروب الشمس وليس علي بأفضل من النبي ﷺ، فإذا صلاها هو وأصحابه معه بعد الغروب،","vol":"2","page":398},{"text":"فعلي وأصحابه أولى بذلك، فإن كانت الصلاة بعد الغروب لا تجزي أو ناقصة تحتاج إلى رد الشمس كان رسول الله ﷺ أولى برد الشمس، وإن كانت كاملة مجزئة فلا حاجة إلى ردها. وأيضا فمثل هذه القضية من الأمور العظام الخارجة عن العادة التي تتوفر الهمم والدواعي على نقلها، فإذا لم ينقلها إلا الواحد والاثنان، علم كذبهم في ذلك. وانشقاق القمر كان بالليل وقت نوم الناس، ومع هذا فقد رواه الصحابة من غير وجه، وأخرجوه في \" الصحاح \" و\" السنن \" و\" المسانيد \" من غير وجه، ونزل به القرآن، فكيف ترد الشمس التي تكون بالنهار، ولا يشتهر ذلك، ولا ينقله أهل العلم نقل مثله؟ ! ولا يعرف قط أن الشمس رجعت بعد غروبها، وإن كان كثير من الفلاسفة والطبيعين وبعض أهل الكلام ينكر انشقاق القمر وما يشبه ذلك، فليس الكلام في هذا المقام، لكن الغرض أن هذا من أعظم خوارق العادات في الفلك، وكثير من الناس ينكر إمكانه، فلووقع لكان ظهوره ونقله أعظم من ظهور ما دونه ونقله، فكيف يقبل وحديثه ليس له إسناد مشهور، فإن هذا يوجب العلم اليقيني بأنه كذب لم يقع. وإن كانت الشمس احتجبت بغيم ثم ارتفع سحابها، فهذا من الأمور المعتادة، ولعلهم ظنوا أنها غربت ثم كشف الغمام عنها، وهذا إن كان قد وقع ففيه أن الله بين له بقاء الوقت حتى يصلي فيه، ومثل هذا يجري لكثير من الناس \".\nثم قال ابن تيمية رحمه الله تعالى: \" ثم تفويت الصلاة بمثل هذا إما أن يكون جائزا، وإما أن لا يكون، فإن كان جائزا لم يكن على علي ﵁ إثم إذا صلى العصر بعد الغروب، وليس علي أفضل من النبي ﷺ، وقد نام ﷺ ومعه علي وسائر الصحابة عن الفجر حتى طلعت الشمس، ولم ترجع لهم إلى الشرق. وإن كان التفويت محرما فتفويت العصر من الكبائر، وقال النبي ﷺ: \" من فاتته صلاة العصر فكأنما وتر أهله وماله \". وعلي كان يعلم أنها الوسطى وهي صلاة العصر، وهو قد روى عن النبي ﷺ في \" الصحيحين \" أنه قال: \" شغلونا عن الصلاة الوسطى صلاة العصر حتى غربت الشمس ملأ الله أجوافهم وبيوتهم نارا \".\nوهذا كان في الخندق، وهذه القصة كانت في خيبر كما في بعض الروايات، وخيبر بعد الخندق، فعلي أجل قدرا من أن يفعل مثل هذه الكبيرة ويقره عليها جبريل ورسول الله، ومن فعل هذا كان من مثالبه لا من مناقبه، وقد نزه الله عليا عن ذلك ثم فاتت لم يسقط الإثم عنه بعود الشمس. وأيضا فإذا كانت هذه القصة في خيبر في البرية قدام العسكر، والمسلمون أكثر من ألف وأربعمائة، كان هذا مما يراه العسكر ويشاهدونه، ومثل هذا مما تتوفر الهمم والدواعي على نقله، فيمتنع أن ينفرد بنقله الواحد والاثنان، فلونقله الصحابة لنقله منهم أهل العلم، كما نقلوا أمثاله، لم ينقله المجهولون الذين لا يعرف ضبطهم وعدالتهم، وليس في جميع أسانيد هذا الحديث إسناد واحد يثبت، تعلم عدالة ناقليه وضبطهم، ولا يعلم اتصال إسناده، وقد قال النبي ﷺ عام خيبر: \" لأعطين الراية رجلا يحب الله ورسوله، ويحبه الله ورسوله \"، فنقل ذلك غير واحد من","vol":"2","page":399},{"text":"الصحابة وأحاديثهم في \" الصحاح \" و\" السنن \" و\" المسانيد \"، وهذا الحديث ليس في شيء من كتب الحديث المعتمدة، ولا رواه أهل الحديث ولا أهل \" السنن \" ولا \" المسانيد \"، بل اتفقوا على تركه، والإعراض عنه، فكيف في شيء من كتب الحديث المعتمدة.\n(قال): وهذا مما يوجب القطع بأن هذا من الكذب المختلق. (قال): وقد صنف جماعة من علماء الحديث في فضائل علي كالإمام أحمد وأبي نعيم والترمذي والنسائي وأبي عمر بن عبد البر، وذكروا فيها أحاديث كثيرة ضعيفة، ولم يذكروا هذا! لأن الكذب ظاهر عليه بخلاف غيره \". ثم ختم شيخ الإسلام بحثه القيم بقوله: \" وسائر علماء المسلمين يودون أن يكون مثل هذا صحيحا لما فيه من معجزات النبي ﷺ: وفضيلة علي عند الذين يحبونه ويتولونه، ولكنهم لا يستجيزون التصديق بالكذب فردوه ديانة، والله أعلم \".\nوقد مال إلى ما ذكره شيخ الإسلام ابن تيمية في هذا الحديث تلميذاه الحافظان الكبيران ابن كثير والذهبي، فقال الأول منهما بعد أن ساق حديث حبس الشمس ليوشع ﵇ (١ / ٣٢٣) من \" تاريخه \": \" وفيه أن هذا كان من خصائص يوشع ﵇، فيدل على ضعف الحديث الذي رويناه أن الشمس رجعت حتى صلى علي بن أبي طالب صلاة العصر، بعد ما فاتته بسبب نوم النبي ﷺ على ركبته، فسأل رسول الله ﷺ أن يردها عليه حتى يصلي العصر فرجعت، وقد صححه أحمد بن صالح المصري، ولكنه منكر ليس في شيء من \" الصحاح \" والحسان \"، وهو مما تتوفر الدواعي على نقله، وتفردت بنقله امرأة من أهل البيت مجهولة لا يعرف حالها. والله أعلم \".\nوقال الذهبي في \" تلخيص الموضوعات \": \" أسانيد حديث رد الشمس لعلي ساقطة ليست بصحيحة، واعترض بما صح عن أبي هريرة عن النبي ﷺ: \" أن الشمس لم تحبس إلا ليوشع بن نون، ليالي سار إلى بيت المقدس \". وقال شيعي: إنما نفى ﵇ وقوفها، وحديثنا فيه الطلوع بعد المغيب فلا تضاد بينهما.\nقلت: لوردت لعلي لكان ردها يوم الخندق للنبي ﷺ أولى، فإنه حزن وتألم ودعا على المشركين لذلك. ثم نقول: لوردت لعلي لكان بمجرد دعاء النبي ﷺ ولكن لما غابت خرج وقت العصر ودخل وقت المغرب، وأفطر الصائمون، وصلى المسلمون المغرب، فلوردت الشمس للزم تخبيط الأمة في صومها وصلاتها، ولم يكن في ردها فائدة لعلي، إذ رجوعها لا يعيد العصر أداء.","vol":"2","page":400},{"text":"ثم هذه الحادثة العظيمة لو وقعت لاشتهرت وتوفرت الهمم والدواعي على نقلها. إذ هي في نقض العادات جارية مجرى طوفان نوح، وانشقاق القمر \". هذا كله كلام الذهبي نقلته من \" تنزيه الشريعة \" لابن عراق (١ / ٣٧٩) وهو كلام قوي سبق جله في كلام ابن تيمية، وقد حاول المذكور رده من بعض الوجوه فلم يفلح، ولوأردنا أن ننقل كلامه في ذلك مع التعقيب عليه لطال المقال جدا، ولكن نقدم إليك مثالا واحدا من كلامه مما يدل على باقيه، قال: \" وقوله: ورجوعها لا يعيد العصر أداء.\nجوابه: إن في \" تذكرة القرطبي \" ما يقتضي أنها وقعت أداء، قال ﵀: فلولم يكن رجوع الشمس نافعا، وأنه لا يتجدد الوقت لما ردها ﵊ \". والجواب على هذا من وجوه: أولا: أن يقال: أثبت العرش ثم انقش.\nثانيا: لوكان الرجوع نافعا ويتجدد الوقت به لكان رسول الله ﷺ أحق وأولى به في غزوة الخندق، لاسيما ومعه علي ﵁ وسائر أصحابه ﷺ كما تقدم عن ابن تيمية رحمه الله تعالى.\nثالثا: هب أن في ذلك نفعا، ولكنه على كل حال هو نفع كمال - وليس ضروريا، بدليل عدم رجوع الشمس له ﷺ في الغزوة المذكورة، فإذا كان كذلك فما قيمة هذا النفع تجاه ذلك الضرر الكبير الذي يصيب المسلمين بسبب تخبيطهم في صلاتهم ووصومهم كما سبق عن الذهبي؟ !\nوجملة القول: أن العقل إذا تأمل فيما سبق من كلام هؤلاء الحفاظ على هذا الحديث من جهة متنه، وعلم قبل ذلك أنه ليس له إسناد يحتج به، تيقن أن الحديث كذب موضوع لا أصل له.\n<span data-type=\"title\" id=toc-979>٩٧٢ </span>- \" أمر ﷺ الشمس أن تتأخر ساعة من النهار، فتأخرت ساعة من النهار \".\nضعيف.\nأخرجه أبو الحسن شاذان الفضلي في \" جزئه في طرق حديث رد الشمس لعلي ﵁ \" من طريق محفوظ بن بحر: حدثنا الوليد بن عبد الواحد: حدثنا معقل بن عبيد الله عن أبي الزبير عن جابر بن عبد الله مرفوعا.\nذكره السيوطي في \" اللآلىء \" كشاهد لحديث أسماء بنت عميس الذي قبله ثم قال: \" وأخرجه الطبراني في \" الأوسط \" من طريق الوليد بن عبد الواحد به، وقال: لم يرو هـ عن أبي الزبير إلا معقل ولا عنه إلا الوليد \". وسكت عليه السيوطي، وقال الهيثمي في \" المجمع \" (٨ / ٢٩٧)، وتبعه الحافظ في \" الفتح \" (٦ / ١٥٥) .","vol":"2","page":401},{"text":"رواه الطبراني في \" الأوسط \"، وإسناده حسن \"! وهذا عجيب من هذين الحافظين، إذ كيف يكون الإسناد المذكور حسنا وفيه العلل الآتية: أولا: أبو الزبير مدلس معروف بذلك وقد عنعنه وقد وصفه بذلك الحافظ نفسه في \" التقريب \"، وفي \" طبقات المدلسين \"، وقال الذهبي في ترجمته من \" الميزان \" بعد أن ذكر أنه عند العلماء ممن يدلس: \" وفي صحيح مسلم عدة أحاديث مما يوضح فيها أبو الزبير السماع من جابر، ولا هي من طريق الليث عنه، ففي القلب منها شيء \".\nفإذا كان هذا حال ما أخرجه مسلم معنعنا، فماذا يقال فيما لم يخرجه هو ولا غيره من سائر الكتب الستة، ولا أصحاب المسانيد كهذا الحديث؟!\nثانيا: الوليد بن عبد الواحد، مجهول لا يعرف ولم يرد له ذكر في شيء من كتب الرجال المعروفة، كـ \" التهذيب \" و\" التقريب \" و\" الميزان \" و\" اللسان \" و\" التعجيل \" و\" الجرح والتعديل \" و\" تاريخ بغداد \"، وقد تفرد بهذا الحديث كما سبق عن الطبراني فكيف يحسن إسناد حديثه؟! ثالثا: محفوظ بن بحر، قال ابن عدي في \" الكامل \" (ق ٣٩٩ - ٤٠٠): \" سمعت أبا عروبة يقول: كان يكذب \"، ثم قال: \" له أحاديث يوصلها وغيره يرسلها، وأحاديث يرفعها وغيره يوقفها على الثقات \".\nقلت: وغالب الظن أن رواية الطبراني تدور عليه أيضا، ويؤسفني أن السيوطي لم يسق إسناده بكامله، كما تقدم، فإن كان الأمر كما ظننت فالإسناد موضوع، وإن كان على خلافه فهو ضعيف في أحسن أحواله، لتحقق العلتين الأوليين فيه. ومن ذلك يتبين خطأ الهيثمي والعسقلاني في تحسينهما إياه وكذا سكوت السيوطي عليه، والموفق الله ﵎. (تنبيه): قد جاءت أحاديث وآثار في رد الشمس لطائفة من الأنبياء، ولا يصح من ذلك شيء إلا ما في الصحيحين وغيرهما أن الشمس حبست ليوشع ﵇، قد بينت ذلك في \" سلسلة الأحاديث الصحيحة \" رقم (٢٠٢) .\n<span data-type=\"title\" id=toc-980>٩٧٣ </span>- \" لوبني هذا المسجد إلى صنعاء كان مسجدي \".\nضعيف جدا.\nرواه أبو زيد عمر بن شبة النميري في كتاب \" أخبار المدينة \" حدثنا محمد بن يحيى عن سعد بن سعيد عن أخيه عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: فذكره، كذا في \" الرد على الإخنائي \" (١٢٦) .\nقلت: وهذا سند ضعيف جدا، آفته أخوسعد بن سعيد واسمه عبد الله بن سعيد بن أبي سعيد المقبري وهو متروك متهم بالكذب، وأخوه سعد لين الحديث، وقد أشار إلى تضعيف الحديث ابن النجار في \" تاريخ المدينة \" المسمى بـ \" الدرر الثمينة \" (ص ٣٧٠) بقوله: \" وروي عن أبي هريرة أنه قال: ... فذكره.","vol":"2","page":402},{"text":"والظاهر أن أصل الحديث موقوف رفعه هذا المتهم، فقد رواه عمر بن شبة من طريقين مرسلين عن عمر قال: \" لومد مسجد النبي ﷺ إلى ذي الحليفة لكان منه \".\nهذا لفظه من الطريق الأولى ولفظه من الطريق الأخرى: \" لوزدنا فيه حتى بلغ الجبانة كان مسجد رسول الله ﷺ، وجاءه الله بعامر \".\nثم إن معناه صحيح، يشهد له عمل السلف به حين زاد عمر وعثمان في مسجده ﷺ من جهة القبلة، فكان يقف الإمام في الزيادة، ورواه الصحابة في الصف الأول، فما كانوا يتأخرون إلى المسجد القديم كما يفعل بعض الناس اليوم! قال شيخ الإسلام ابن تيمية في الكتاب السابق (ص ١٢٥): \" وقد جاءت الآثار بأن\nحكم الزيادة في مسجده ﷺ حكم المزيد، تضعف فيه الصلاة بألف صلاة، كما أن المسجد الحرام حكم الزيادة فيه حكم المزيد، فيجوز الطواف فيه، والطواف لا يكون إلا في المسجد لا خارجا منه، ولهذا اتفق الصحابة على أنهم يصلون في الصف الأول من الزيادة التي زادها عمر ثم عثمان، وعلى ذلك عمل المسلمين كلهم، فلولا أن حكمه حكم مسجده، لكانت تلك الصلاة في غير مسجده ويأمرون بذلك \" ثم قال: \" وهذا هو الذي يدل عليه كلام الأئمة المتقدمين وعملهم، فإنهم قالوا: إن صلاة الفرض خلف الإمام أفضل، وهذا الذي قاله هو الذي جاءت به السنة، وكذلك كان الأمر على عهد عمر وعثمان ﵄، فإن كلاهما زاد من قبلي المسجد، فكان مقامه في الصلوات الخمس في الزيادة، وكذلك مقام الصف الأول الذي هو أفضل ما يقام فيه بالسنة والإجماع، وإذا كان كذلك، فيمتنع أن تكون الصلاة في غير مسجده أفضل منها في مسجده، وإن يكون\nالخلفاء والصفوف الأول كانوا يصلون في غير مسجده، وما بلغني عن أحد من السلف خلاف هذا لكن رأيت بعض المتأخرين قد ذكر أن الزيادة ليست من مسجده، وما علمت له في ذلك سلفا من العلماء \". وقد روي الحديث بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-981>٩٧٤ </span>- \" لوزدنا في مسجدنا، وأشار بيده إلى القبلة \".\nضعيف جدا.\nرواه ابن النجار في \" تاريخ المدينة \" (٣٦٩) من طريق محمد بن الحسن بن زبالة: حدثني محمد بن عثمان بن ربيعة بن أبي عبد الرحمن عن مصعب بن ثابت عن مسلم بن خباب، أن النبي ﷺ قال يوما وهو في\nمصلاه (فذكره) .\nفلما توفي ﷺ وولي عمر بن الخطاب ﵁ قال إن رسول الله ﷺ قال: (فذكره) فأجلسوا رجلا في موضع مصلى النبي ﷺ، ثم رفعوا يد الرجل وخفضوها حتى رأوا ذلك نحوا ما رأو االنبي ﷺ رفع يده ثم مد، ووضعوا طرفه بيد الرجل ثم مدوه فلم يزالوا يقدمونه ويؤخرونه حتى رأو اأن ذلك شبيه بما أشار رسول الله ﷺ من الزيادة، فقدم عمر القبلة، فكان موضع جدار عمر في موضع عيدان المقصورة.","vol":"2","page":403},{"text":"قلت: وهذا سند واه جدا، ابن زبالة اتهموه بالكذب كما في \" التقريب \"، وقال ابن حبان (٢ / ٢٧١): \" كان ممن يسرق الحديث، ويروي عن الثقات ما لم يسمع منهم من غير تدليس عنهم \".\n<span data-type=\"title\" id=toc-982>٩٧٥ </span>- \" حياتي خير لكم، تحدثون ويحدث لكم، ووفاتي خير لكم، تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه، وما رأيت من شر استغفرت الله لكم \".\nضعيف.\nرواه الحافظ أبو بكر البزار في \" مسنده \": حدثنا يوسف بن موسى: حدثنا عبد المجيد بن عبد العزيز بن أبي رواد عن سفيان عن عبد الله بن السائب عن زاذان عن عبد الله هو ابن مسعود عن النبي ﷺ قال: \" إن\nلله ملائكة سياحين يبلغوني عن أمتي السلام \". قال: وقال رسول الله ﷺ: \" حياتي خير لكم ... \"، ثم قال البزار: \" لم نعرف آخره يروى عن عبد الله إلا من هذا الوجه \".\nذكره الحافظ ابن كثير في \" البداية \" (٥ / ٢٧٥) ثم قال: \" قلت وأما أوله وهو قوله ﵇: \" إن لله ملائكة سياحين يبلغوني عن أمتي السلام \"، فقد رواه النسائي من طرق متعددة عن سفيان الثوري وعن الأعمش كلاهما عن عبد الله بن السائب به \". قلت الحديث عند النسائي في \" سننه \" (١ / ١٨٩) كما ذكر الحافظ من طرق عديدة عن سفيان عن عبد الله بن السائب، لكن ليس عنده وعن الأعمش، وإنما رواه من طريقه أيضا الطبراني في \" المعجم الكبير \" (٣ / ٨١ / ٢) .\nوأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٠٥) وابن عساكر (٩ / ١٨٩ / ٢) . قلت: فاتفاق جماعة من الثقات على رواية الحديث عن سفيان دون آخر الحديث \" حياتي.... \"، ثم متابعة الأعمش له على ذلك مما يدل عندي على شذوذ هذه الزيادة، لتفرد عبد المجيد بن عبد العزيز بها، لاسيما وهو متكلم فيه من قبل حفظه، مع أنه من رجال مسلم وقد وثقه جماعة وضعفه آخرون وبين....، فقال الخليلي: \" ثقة، لكنه أخطأ في أحاديث، وقال النسائي: \" ليس بالقوي، يكتب حديثه \". وقال ابن عبد البر: \" روى عن مالك أحاديث أخطأ فيها \". وقال ابن حبان في \" المجروحين \" (٢ / ١٥٢): \" منكر الحديث جدا، يقلب الأخبار، ويروي المناكير عن المشاهير، فاستحق الترك \".\nقلت: ولهذا قال فيه الحافظ في \" التقريب: \" صدوق يخطىء \".","vol":"2","page":404},{"text":"وإذا عرفت ما تقدم فقول الحافظ الهيثمي في \" المجمع \" (٦ / ٢٤): \" رواه البزار، ورجاله رجال الصحيح \". فهو يوهم أنه ليس فيه من هو متكلم فيه! ولعل السيوطي اغتر بهذا حين قال في \" الخصائص الكبرى \" (٢ / ٢٨١): \" سنده صحيح \".\nولهذا فإني أقول: إن الحافظ العراقي - شيخ الهيثمي - كان أدق في التعبير عن حقيقة إسناد البزار حين قال عنه في \" تخريج الإحياء \" (٤ / ١٢٨): \" ورجاله رجال الصحيح، إلا أن عبد المجيد بن أبي رواد وإن أخرج له مسلم، ووثقه ابن معين والنسائي، فقد ضعفه بعضهم \". قلت: وأما قوله هو أو ابنه في \" طرح التثريب في شرح التقريب \" (٣ / ٢٩٧): \" إسناده جيد \". فهو غير جيد عندي، وكان يكون ذلك لولا مخالفة عبد المجيد للثقات على ما سبق بيانه، فهي علة الحديث، وإن كنت لم أجد من نبه عليها، أولفت النظر إليها، إلا أن يكون الحافظ بن كثير في كلمته التي نقلتها عن كتابه \" البداية \"، والله أعلم.\nنعم، قد صح إسناد هذا الحديث عن بكر بن عبد الله المزني مرسلا، وله عنه ثلاث طرق:\nالأولى عن غالب القطان عنه. أخرجه إسماعيل القاضي في \" فضل الصلاة على النبي ﷺ \" (رقم ٢٥ بتحقيقي) وابن سعد في \" الطبقات \" (٢ / ٢ / ٢) . ورجاله كلهم ثقات رجال الشيخين.\nالثانية: عن كثير أبي الفضل عنه. أخرجه إسماعيل أيضا (رقم ٢٦)، ورجاله ثقات رجال مسلم غير كثير، واسم أبيه يسار وهو معروف كما بينه الحافظ في \" اللسان \" ردا على قول ابن القطان فيه: \" حاله غير معروفة \".\nالثالثة: عن جسر بن فرقد عنه. أخرجه الحارث بن أبي أسامة في \" مسنده \" (٢٣٠ من بغية الباحث عن زوائد مسند الحارث)، وجسر ضعيف. قلت:\nفلعل هذا الحديث الذي رواه عبد المجيد موصولا عن ابن مسعود أصله هذا المرسل عن بكر، أخطأ فيه عبد المجيد فوصله عن ابن مسعود ملحقا إياه بحديثه الأول عنه. والله أعلم. وقد وقفت عليه من حديث أنس، وله عنه طريقان: الأولى: عن أبي سعيد الحسن بن علي بن زكريا بن صالح العدوي البصري: حدثنا خراش عن أنس مرفوعا مختصرا نحوه وفيه \" تعرض علي أعمالكم عشية الاثنين والخميس \". أخرجه ابن عدي (١٢٤ / ٢) وأبو منصور الجرباذقاني في \" الثاني من عروس الأجزاء \"","vol":"2","page":405},{"text":"(ق / ١٣٩ / ٢) وعبد القادر بن محمد القرشي الحنفي في \" جزء له \" (٢ / ٢) وعزاه الحافظ العراقي (٤ / ١٢٨) للحارث بن أبي أسامة في \" مسنده \" بإسناد ضعيف، أي بهذا الإسناد كما بينه المناوي في \" فيض القدير \" بعد أن نقل عنه تضعيفه إياه بقوله: أي وذلك لأن فيه خراش بن عبد الله ساقط عدم، وما أتى به غير أبي سعيد العدوي الكذاب، وقال ابن حبان: لا يحل كتب حديثه إلا للاعتبار، ثم ساق له أخبارا هذا منها \".\nقلت: فالإسناد موضوع، فلا يفرح به. الثانية: عن يحيى بن خدام: حدثنا محمد بن عبد الملك بن زياد أبو سلمة الأنصاري: حدثنا مالك بن دينار عن أنس به نحوه وفيه: \" تعرض علي أعمالكم كل خميس \". أخرجه أبو طاهر المخلص في \" الثاني من العاشر من حديثه \" (ق ٢١٢ / ٢): حدثنا يحيى (يعني ابن محمد بن صاعد): حدثنا يحيى بن خدام به. قلت: وهذا موضوع أيضا آفته الأنصاري هذا قال العقيلي: \" منكر الحديث \"، وقال ابن حبان: \" منكر الحديث جدا، يروي عن الثقات ما ليس من حديثهم، لا يجوز الاحتجاج به \". وقال ابن طاهر: \" كذاب وله طامات \". وقال الحاكم أبو عبد الله: \" يروي أحاديث موضوعة \".\nوالراوي عنه يحيى بن خدام روى عنه جماعة من الثقات، وذكره ابن حبان في \" الثقات \". وقال الحاكم أبو أحمد في ترجمة الأنصاري المذكور: \" روى عن يحيى بن خدام عن مالك بن دينار أحاديث منكرة، فالله تعالى أعلم الحمل فيه على أبي سلمة أو على ابن خدام \". وجملة القول أن الحديث ضعيف بجميع طرقه، وخيرها حديث بكر بن عبد الله المزني وهو مرسل، وهو من أقسام الحديث الضعيف عند المحدثين، ثم حديث ابن مسعود، وهو خطأ، وشرها حديث أنس بطريقيه.\n<span data-type=\"title\" id=toc-983>٩٧٦ </span>- \" إني لأفعل ذلك أنا وهذه ثم نغتسل، يعني الجماع بدون إنزال \".\nضعيف مرفوعا.\nأخرجه مسلم (١ / ١٨٧) والبيهقي (١ / ١٦٤) من طريق ابن وهب: أخبرني عياض بن عبد الله عن أبي الزبير عن جابر بن عبد الله عن أم كلثوم عن عائشة زوج النبي ﷺ قالت:","vol":"2","page":406},{"text":"\" إن رجلا سأل رسول الله ﷺ عن الرجل يجامع أهله ثم يكسل، هل عليهما الغسل؟ وعائشة جالسة، فقال رسول الله ﷺ: \" فذكره. قلت وهذا إسناد ضعيف وله علتان: الأولى: عنعنة أبي الزبير فقد كان مدلسا، قال الحافظ في \" التقريب \": \" صدوق، إلا أنه يدلس \". وقال الذهبي في \" الميزان \": \" وفي صحيح مسلم عدة أحاديث مما لم يوضح فيها أبو الزبير السماع عن جابر، ولا هي من طريق الليث عنه، ففي القلب منها شيء \". قلت: ثم ذكر لذلك بعض الأمثلة، وهذا منها عندي. الثانية: ضعف عياض بن عبد الله وهو ابن عبد الرحمن الفهري المدني، وقد اختلفوا فيه فقال البخاري: \" منكر الحديث \".\nوهذا منه إشارة إلى أنه شديد الضعف كما هو معروف عنه، وقال أبو حاتم: ليس بالقوي، وذكره ابن حبان\nفي \" الثقات \". وقال الساجي: \" روى عنه ابن وهب أحاديث فيها نظر \". قلت: وهذا من روايته عنه كما ترى، وقال ابن معين: ضعيف الحديث، وقال ابن شاهين في \" الثقات \": وقال أبو صالح: ثبت، له بالمدينة شأن كبير في حديثه شيء \". قلت: ولخص هذه النقول الحافظ في \" التقريب \" بقوله: \" فيه لين \"، وأشار الذهبي في \" الميزان \" إلى تضعيف قول من وثقه بقوله في ترجمته: \" وثق! وقال أبو حاتم، ليس بالقوي \".\nولذلك أورده في \" كتاب الضعفاء \" وحكى فيه قول أبي حاتم المذكور، وبالجملة، فالرجل ضعيف لا يحتج به إذا انفرد ولو لم يخالف، فكيف وقد خالفه من مثله في الضعف فرواه موقوفا على عائشة، ألا وهو أشعث بن سوار فقال: عن أبي الزبير به عن عائشة قالت: \" فعلناه مرة فاغتسلنا، يعني الذي يجامع ولا ينزل \". أخرجه أحمد (٦ / ٦٨ / ١١٠) وأبو يعلى (٢٢٣ / ٢) .\nوأشعث هذا ضعيف كما في \" التقريب \". وأخرج له مسلم متابعة، فروايته أرجح عندي من رواية عياض، لأن لها شاهدا من طريق أخرى عن عبد الرحمن بن القاسم عن أبيه عن عائشة ﵂ \" أنها سئلت عن الرجل يجامع ولا ينزل؟ فقالت: فعلت أنا ورسول الله ﷺ فاغتسلنا منه جميعا \". أخرجه أبو يعلى في \" مسنده \" (٢٣٣ / ١) وابن الجارود في \" المنتقى \" (رقم ٩٣) وغيره بسند صحيح كما بينته في زوائده على \" الصحيحين \" برقم (٥٤) الذي أنا في صدد تأليفه، أرجوالله أن يسهل لي إتمامه. قلت: فهذا هو اللائق بهذا الحديث أن يكون موقوفا، وأما رفعه فلا يصح، والله أعلم.","vol":"2","page":407},{"text":"ثم رأيت الحديث في \" المدونة \" (١ / ٢٩ - ٣٠) هكذا: ابن وهب عن عياض بن عبد الله القرشي وابن لهيعة عن\nأبي الزبير عن جابر. فزال بذلك تفرد عياض به، وانحصرت العلة في عنعنة أبي الزبير مع المخالفة.\n<span data-type=\"title\" id=toc-984>٩٧٧ </span>- \" إذا أتى أحدكم الصلاة فلا يركع دون الصف حتى يأخذ مكانه من الصف \".\nضعيف مرفوعا.\nأخرجه الطحاوي في \" شرح معاني الآثار (١ / ٢٣١): حدثنا ابن أبي داود قال: حدثنا المقدمي: قال: حدثني عمر بن علي قال: حدثنا ابن عجلان عن الأعرج عن أبي هريرة قال: قال النبي ﷺ: فذكره\n. قلت وهذا إسناد ظاهره الصحة، ولذلك قال الحافظ في \" الفتح \" (٢ / ٢١٤) إنه حسن، ولكنه معلول، وعلته خفية جدا، فإن الرجال كلهم ثقات، والمقدمي اسمه محمد بن أبي بكر بن علي بن عطاء بن مقدم مولى ثقيف وثقه أبو زرعة وقال أبو حاتم: \" صالح الحديث محله الصدق \" كما في \" الجرح والتعديل \" (٣ / ٢ / ٢١٣) . وعمر بن علي هو عم المقدمي، وهو علة الحديث فإنه وإن كان ثقة محتجا به في \" الصحيحين \" فقد كان يدلس تدليسا سيئا جدا، قال ابن سعد: \" كان ثقة، وكان يدلس تدليسا شديدا، يقول سمعت وحدثنا، ثم يسكت، فيقول: هشام بن عروة، والأعمش! \"، وقال أحمد: \" كان يدلس، سمعته يقول: \" حجاج، وسمعته \".\nيعني حديثا آخر، قال أحمد: كذا كان يدلس! \"، وقال أبو حاتم: \" محله الصدق، ولولا تدليسه لحكمنا له إذا جاء بزيادة، غير أنا نخاف أن يكون أخذه عن غير ثقة \".\nقلت: وأنا أخشى أن يكون دلس في هذا الحديث عن بعض الضعفاء حيث زاد الرفع، والمعروف أنه موقوف، فقال ابن أبي شيبة (١ / ٩٩ / ٢): \" أخبرنا أبو خالد الأحمر عن محمد بن عجلان به موقوفا بلفظ: \" لا تكبر حتى تأخذ مقامك من الصف \"، ثم قال: \" أخبرنا يحيى بن سعيد عن محمد بن عجلان به بلفظ: \" إذا دخلت والإمام راكع، فلا تركع حتى تأخذ مقامك من الصف \". ومما يضعف هذا الحديث سواء المرفوع منه والموقوف أنه قد صح ما يخالفه مرفوعا عن النبي ﷺ وموقوفا على جماعة من الصحابة ﵃، وقد بينت ذلك في \" الأحاديث الصحيحة \" تحت (رقم ٢٢٩) بلفظ: \" إذا دخل أحدكم المسجد والناس ركوع فليركع حين يدخل ثم يدب راكعا حتى يدخل في الصف فإن ذلك السنة \".","vol":"2","page":408},{"text":"فهذا الحديث وإسناده صحيح كما بينته هناك هو العمدة في هذا الباب وقد عمل به كبار الأصحاب كما أثبته هناك.\n<span data-type=\"title\" id=toc-985>٩٧٨ </span>- \" أعلنوا هذا النكاح واجعلوه في المساجد، واضربوا عليه بالدفوف \".\nضعيف بهذا التمام.\nأخرجه الترمذي (١ / ٢٠٢) والبيهقي (٧ / ٢٩٠) من طريق عيسى بن ميمون الأنصاري عن القاسم بن محمد عن عائشة مرفوعا. وقال الترمذي: \" حديث غريب حسن، وعيسى بن ميمون الأنصاري يضعف في الحديث \". وقال البيهقي: \" عيسى بن ميمون ضعيف \". وكذا قال الحافظ في \" التقريب \". وروى ابن أبي حاتم في \" الجرح والتعديل \" (٣ / ١ / ٢٨٧) وابن حبان (٢ / ١١٦) عن عبد الرحمن بن مهدي قال: \" استعديت على عيسى بن ميمون في هذه الأحاديث عن القاسم بن محمد في النكاح وغيره فقال: لا أعود \". وعن ابن معين قال: \"\nعيسى بن ميمون صاحب القاسم عن عائشة، ليس بشيء \". وعن أبي حاتم قال: \" هو متروك الحديث \".\nقلت: تابعه ربيعة بن أبي عبد الرحمن عن القاسم بن محمد به دون قوله: \" واجعلوه في المساجد \". أخرجه ابن ماجه (١٨٩٥) والبيهقي وأبو نعيم في \" الحلية \" (٣ / ٢٦٥) من طريق خالد بن إلياس عن ربيعة، وقال أبو\nنعيم: \" تفرد به خالد بن إلياس \". وقال البيهقي: وقال في \" الزوائد \": \" هو ضعيف \". \" اتفقوا على ضعفه، بل نسبه ابن حبان والحاكم وأبو سعيد النقاش إلى الوضع \".\n(تنبيه) زاد البيهقي في الرواية الأولى: \" وليولم أحدكم، ولوبشاة، فإذا خطب أحدكم وقد خضب بالسواد فليعلمها ولا يغرنها \". وقد عزاه بهذه الزيادة الصنعاني (٣ / ١٥٤) للترمذي وهو وهم، فليس عنده ولا عند ابن ماجه مثل هذه الزيادة، وقال المناوي في \" فيض القدير \": \" جزم البيهقي بصحته (!) قال ابن الجوزي ضعيف جدا، وقال ابن حجر في \" الفتح \": سنده ضعيف، وقال الزيلعي في \" تخريج أحاديث الهداية \": ضعيف \".\nقلت: قوله: \" بصحته \" أظنه محرفا \" بضعفه \"، فقد عرفت أن البيهقي ضعفه بعيسى ابن ميمون.","vol":"2","page":409},{"text":"وأما تحسين الترمذي للحديث فإنما هو باعتبار الفقرة الأولى منه، فإن لها شاهدا من حديث عبد الله بن الزبير مرفوعا، والترمذي إنما أورده في \" باب ما جاء في إعلان النكاح \". وأما الجملة التي بعدها فإني لم أجد لها شاهدا فهي لذلك منكرة. وقد خرجت شواهد الفقرة الأولى في \" آداب الزفاف \" (ص ٩٧) و\" إرواء الغليل \" (٢٠٥٣) .\n<span data-type=\"title\" id=toc-986>٩٧٩ </span>- \" من أدى إلى أمتي حديث يقيم به سنة، أو يثلم به بدعة، فله الجنة \".\nموضوع.\nرواه أبو نعيم في \" حلية الأولياء \" (١٠ / ٤٤) والخطيب في \" شرف أصحاب الحديث \" (٢ / ٥٧ / ١) وكذا ابن شاذان في \" المشيخة الصغيرة \" (رقم ٤٦ من نسختي) وأبو القاسم القشيري في \" الأربعين \" (ق ١٥٠ - ١٥١) والسلفي في \" أربعينه \" (١٠ / ٢) وعنه ابن عساكر في \" أربعين السلفي \" (٩ / ٢) وابن البناء في \" الرد على المبتدعة \" (٢ / ٢) وعفيف الدين في \" فضل العلم \" (ق ١٢٤ - ١٢٥) ومحمد بن طولون في \" الأربعين \" (١٤ / ١) من طريق عبد الرحيم بن حبيب والعلاء بن مسلمة بعضهم عن الأول، وأكثرهم عن الآخر كلاهما عن إسماعيل بن يحيى التيمي عن سفيان الثوري عن ليث عن طاووس عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع آفته إسماعيل هذا، قال الذهبي: \" حدث عن ابن جريج ومسعر بالأباطيل، قال صالح جزرة: كان يضع الحديث، وقال الأزدي ركن من أركان الكذب لا تحل الرواية عنه، وقال ابن عدي: عامة ما يرويه بواطيل. وقال أبو علي النيسابوري والدارقطني والحاكم: كذاب \".\nقلت: وقد تلقاه عنه كذابان مثله! أحدهما العلاء بن مسلمة، قال ابن حبان (٢ / ١٧٤): \" يروي الموضوعات عن الثقات \" وقال ابن طاهر: \" كان يضع الحديث \".\nوالآخر عبد الرحيم بن حبيب، قال ابن معين: ليس بشيء، وقال ابن حبان (٢ / ١٥٤): \" كان يضع الحديث على الثقات وضعا، لعله وضع أكثر من خمسمائة حديث على رسول الله ﷺ \". وقال أبو نعيم الأصبهاني: \" روى عن ابن عيينة وبقية الموضوعات \". والحديث مما سود به السيوطي كتابه \" الجامع الصغير \"! وعزاه لحلية أبي نعيم فقط! وتعقبه المناوي في \" فيض القدير \" بقوله: \" وفيه عبد الرحيم (الأصل عبد الرحمن وهو خطأ) بن حبيب أورده الذهبي في \" الضعفاء \" وقال: \" متهم بالوضع \"، وإسماعيل بن يحيى التيمي قال - أعني الذهبي - كذاب يضع \".","vol":"2","page":410},{"text":"وقد اغتر بالسيوطي بعض المتأخرين من المغاربة، فأورده في كتابه \" لبانة القاري من صحيح البخاري \" وذكره في مقدمته محتجا به وجازما بنسبته إلى النبي ﷺ!\n<span data-type=\"title\" id=toc-987>٩٨٠ </span>- \" إذا أكلتم فاخلعوا نعالكم، فإنه أروح لأقدامكم \".\nضعيف جدا.\nرواه الدارمي (٢ / ١٠٨) وأبو سعيد الأشج في \" حديثه \" (٢١٤ / ١) والحاكم (٤ / ١١٩) وكذا أبو القاسم الصفار في \" الأربعين في شعب الإيمان \" كما في \" المنتقى منه \" للضياء المقدسي (٤٨ / ٢) و\" المنتخب منه\n\" لأبي الفتح الجويني (٧٤ / ١) والديلمي في \" مسند الفردوس \" (١ / ١ / ١٠٢ - مختصره) عن موسى بن محمد عن أبيه عن أنس مرفوعا. وقال الحاكم: \" حديث صحيح الإسناد! ورده الذهبي بقوله: \" قلت أحسبه موضوعا، وإسناده مظلم، وموسى تركه الدارقطني \". وأقول: هو موسى بن محمد بن إبراهيم بن الحارث التيمي\nأبو محمد المدني، متفق على تضعيفه، وضعفه طائفة تضعيفا شديدا، فقال البخاري: \" عنده مناكير \". وقال أبو داود: \" لا يكتب حديثه \" وقال أبو حاتم: \" ضعيف الحديث، منكر الحديث، وأحاديث عقبة بن خالد عنه من جناية موسى، ليس لعقبة فيها جرم \".\nقلت: وهذا الحديث من رواية عقبة عنه، فهو من جناية موسى، وفي تعبير أبي حاتم هذا توهين شديد له كما لا يخفى. والحديث أورده الهيثمي في \" المجمع \" (٥ / ٢٣) وقال: \" رواه البزار وأبو يعلى والطبراني في \" الأوسط \"، ورجال الطبراني ثقات إلا أن عقبة بن خالد السكوني لم أجد له من محمد بن الحارث سماعا \". قلت: محمد بن الحارث والد موسى لكنه نسب إلى جده، فإنه محمد بن إبراهيم بن الحارث كما عرفت من ترجمة ابنه، والحديث من رواية الولد عن أبيه، كذلك أخرجه الحاكم وغيره كما تقدم عن عقبة بن خالد عن موسى بن محمد عن أبيه، فالظاهر أنه سقط من إسناد الطبراني أو من ناسخ كتابه قوله \" عن أبيه \" فصار الحديث منقطعا بين عقبة ومحمد بن الحارث، والله أعلم. ولفظ رواية أبي يعلى وإسناده خلاف ما سبق كما يتبين مما يأتي: \" إذا قرب لأحدكم طعامه وفي رجليه نعلان فلينتزع نعليه، فإنه أروح للقدمين، وهو من السنة \".\nقال المناوي: \" وفيه معاذ بن سعد، قال الذهبي: مجهول، وداود بن الزبرقان، قال أبو داود: متروك، والبخاري: مقارب \".","vol":"2","page":411},{"text":"قلت: ثم وقفت على إسناد أبي يعلى في \" مسنده \" قال (٣ / ١٠٣٦): حدثنا معاذ بن شعبة: أخبرنا داود بن الزبرقان عن أبي الهيثم عن إبراهيم التيمي عن أنس مرفوعا به، وبهذا الإسناد أخرجه البزار أيضا (ص ١٥٩ - زوائده) قلت: ومعاذ بن شعبة هو أبو سهيل البصري، روى عن عباد بن العوام وعثمان بن مطر، روى عن موسى بن إسحاق الأنصاري، كما في \" الجرح والتعديل \" (٤ / ١ / ٢٥١) ولم يذكر فيه جرحا ولا تعديلا، ومنه تبين أنه تصحف اسم أبيه (شعبة) إلى (سعد) على المناوي، فنقل عن الذهبي أنه قال: \" معاذ بن سعد مجهول \". وهذا إنما هو الذي يروي عن جنادة بن أبي أمية، فهو تابعي مجهول من الطبقة الرابعة عند الحافظ!\n<span data-type=\"title\" id=toc-988>٩٨١ </span>- \" من كانت له حمولة تأو ي إلى شبع (وري)، فليصم رمضان حيث أدركه \".\nضعيف.\nأخرجه أبو داود (١ / ٣٧٨) وأحمد (٣ / ٤٧٦ و٥ / ٧) والعقيلي في \" الضعفاء (ص ٢٥٩) من طرق عن عبد الصمد بن حبيب بن عبد الله الأزدي: حدثني حبيب بن عبد الله قال: سمعت سنان بن سلمة بن المحبق الهذلي يحدث عن أبيه قال: قال رسول الله ﷺ: فذكره، وقال العقيلي - والزيادة له -: \" لا يتابع عليه، ولا يعرف إلا به \". يعني عبد الصمد هذا، وقد أورده البخاري في \" الضعفاء \" أيضا وقال (ص ٢٤): \" لين الحديث، ضعفه أحمد \".\nوقال المنذري في \" مختصر السنن \" (٣ / ٢٩٠): \" قال ابن معين: ليس به بأس، وقال أبو حاتم الرازي: يكتب حديثه، وليس بالمتروك، وقال: يحول من: \" كتاب الضعفاء \" - ثم ذكر ما نقلناه عن البخاري ثم قال - وقال البخاري أيضا: منكر الحديث، ذاهب الحديث، ولم يعد البخاري هذا الحديث شيئا \".\nقلت: وفيه علة أخرى، وهي جهالة ابنه حبيب بن عبد الله، قال الذهبي في \" الميزان \" والعسقلاني في \" التقريب \": \" مجهول \". والحديث أورده الحافظ شمس الدين ابن عبد الهادي في رسالته \" الأحاديث الضعيفة والموضوعة \" (ق ٢١٧ / ٢) في جملة أحاديث من \" ما يذكره بعض الفقهاء والأصوليين أو المحدثين محتجا به أو غير محتج به مما ليس له إسناد، أوله إسناد ولا يحتج بمثله النقاد من أهل العلم \". ثم ساق أحاديث كثيرة هذا أحدها.","vol":"2","page":412},{"text":"<span data-type=\"title\" id=toc-989>٩٨٢ </span>- \" لا تكون لأحد بعدك مهرا. قاله للذي زوجه المرأة على سورة من القرآن \".\nمنكر.\nأخرجه سعيد بن منصور من مرسل أبي النعمان الأزدي قال: \" زوج رسول الله ﷺ امرأة على سورة من القرآن، وقال: فذكره، قال الحافظ في \" الفتح \" (٩ / ١٧٤): \" وهذا مع إرساله فيه من لا يعرف \".\nقلت: هو أبو النعمان هذا، والظاهر أنه الذي في \" الجرح والتعديل \" (٤ / ٢ / ٤٤٩) \" أبو النعمان روى عن أبي وقاص عن زيد بن أرقم، وروى عن سلمان، وروى عنه على ابن عبد الأعلى، قال أبي مجهول \". والحديث في الصحيحين وغيرهما من حديث سهل بن سعد الساعدي قال: \" إني لفي القوم عند رسول الله ﷺ إذ قامت امرأة فقالت: يا رسول الله إنها قد وهبت نفسها لك، فر فيها رأيك، فلم يجبها شيئا، ثم قامت الثالثة، فقالت إنها وهبت نفسها لك فر فيها رأيك فقام رجل فقال: يا رسول الله أنكحنيها، قال: هل عندك من شيء؟ قال: لا، قال: اذهب فاطلب ولوخاتم من حديد، فذهب يطلب، ثم جاء فقال: ما وجدت شيئا ولا خاتما من حديد، قال: هل معك من القرآن شيء؟ قال: نعم، سورة كذا وسورة كذا، قال: اذهب فقد أنكحتكها بما معك من القرآن \". وكذلك رواه مالك والنسائي والترمذي والبيهقي (٧ / ٢٤٢) دون قوله: \" لا تكون لأحد بعدك \"، ولقد وهم صاحب \" الروض المربع \" من كتب الحنابلة وهما فاحشا، فعزا الحديث بلفظ سعيد بن منصور المرسل إلى البخاري! فقد تبين أن البخاري ليس عنده هذه الزيادة ولا عند غيره ممن ذكرنا، فدل ذلك على أنها زيادة منكرة لتفرد هذا الطريق الواهي بها دون سائر طرق الحديث وشواهده وهي كثيرة قد أخرجها الحافظ ﵀ في \" الفتح \" (٩ / ١٦٨) فليراجعها من شاء، وقد روي الحديث عن ابن مسعود بزيادة\nأخرى منكرة أيضا وهو:","vol":"2","page":413},{"text":"<span data-type=\"title\" id=toc-990>٩٨٣ </span>- \" قد أنكحتكها على أن تقرئها وتعلمها، وإذا رزقك الله عوضتها \".\nمنكر.\nرواه الدارقطني في \" سننه \" (٣٩٤) ومن طريقه البيهقي (٧ / ٢٤٣) عن عتبة بن السكن: أخبرنا الأوزاعي: أخبرني محمد بن عبد الله بن أبي طلحة: حدثني زياد بن زياد: حدثني عبد الله بن سخبرة عن ابن مسعود: \" أن امرأة أتت النبي ﷺ فقالت: يا رسول الله","vol":"2","page":413},{"text":"رأ في رأيك.... \" الحديث نحو حديث سهيل الصحيح المذكور قبله، وفيه: \" قال: فهل تقرأ من القرآن شيئا\n؟ قال: نعم سورة البقرة وسورة المفصل، فقال رسول الله ﷺ:.... \" فذكره وقال الدارقطني: \" تفرد به عن عتبة وهو متروك الحديث \". وقال البيهقي: \" عتبة بن السكن منسوب إلى الوضع، وهذا باطل لا أصل له \". قلت: ومن أحاديث هذا المتهم:\n<span data-type=\"title\" id=toc-991>٩٨٤ </span>- \" كان يستحب أن يصلي بعد نصف النهار حين ترتفع الشمس أربع ركعات، فقالت عائشة: يا رسول الله أراك تستحب الصلاة في هذه الساعة؟ قال: يفتح فيه أبواب السماء، وينظر الله ﵎ إلى خلقه، وهي صلاة كان يحافظ عليها آدم ونوح وإبراهيم وموسى وعيسى ﵈ \".\nضعيف جدا.\nرواه الخطيب في \" التلخيص \" (٨٨ / ١ - ٢) عن عتبة بن السكن الحمصي: حدثنا الأوزاعي: حدثنا صالح بن جبير: حدثني أبو أسماء الرحبي: حدثني ثوبان مرفوعا وقال: \" تفرد به عتبة بن السكن عن الأوزاعي \". قلت:\nوقد عرفت من الحديث السابق أن ابن السكن هذا متهم بالوضع. والحديث قال الهيثمي في \" المجمع \" (٢ / ٢١٩): \" رواه البزار، وفيه عتبة بن السكن، قال الدارقطني: متروك، وقد ذكره ابن حبان في \" الثقات \" وقال: يخطىء ويخالف \". قلت: ولذلك أشار المنذري في \" الترغيب \" (١ / ٢٠٣) إلى ضعفه.\nقلت: وليس عند البزار قوله \" حين ترتفع الشمس \"، وهو يدفع دلالة الحديث على ما ترجم له المنذري وهو: \" الترغيب في الصلاة قبل الظهر وبعدها \" فتأمل.","vol":"2","page":414},{"text":"<span data-type=\"title\" id=toc-992>٩٨٥ </span>- \" من لم تنهه صلاته عن الفحشاء والمنكر فلا صلاة له \".\nمنكر.\nرواه ابن أبي حاتم في \" تفسيره \": حدثنا محمد بن هارون المخرمي الفلاس: حدثنا عبد الرحمن بن نافع أبو زياد: حدثنا عمر بن أبي عثمان: حدثنا الحسن عن عمران بن حصين قال: \" سئل النبي ﷺ عن قول الله\nتعالى: \" إن الصلاة تنهى عن الفحشاء والمنكر \"؟ قال: \" فذكره. ذكره ابن كثير (٢ / ٤١٤) وابن عروة في \" الكواكب الدراري \" (٨٣ / ١ - ٢ / ١) . قلت: وهذا سند ضعيف، وفيه علتان:","vol":"2","page":414},{"text":"الأولى: الانقطاع بين الحسن وهو البصري وعمران بن الحصين، فإنهم اختلفوا في سماعه منه فإن ثبت، فعلته عنعنة الحسن فإنه مدلس معروف بذلك. والأخرى جهالة عمر بن أبي عثمان، أورده ابن أبي حاتم في \" الجرح والتعديل \" (٣ / ١ / ١٢٣) وقال \" سمع طاووسا قوله، روى عنه يحيى بن سعيد \".\n<span data-type=\"title\" id=toc-993>٩٨٦ </span>- \" إذا خلع أحدكم نعليه في الصلاة، فلا يجعلهما بين يديه فيأتم بهما، ولا من خلفه، فيأتم بهما أخوه المسلم ولكن ليجعلهما بين رجليه \".\nضعيف جدا.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ١٩٥) من طريق أبي سعيد الشقري عن زياد الجصاص عن عبد الرحمن بن أبي بكرة عن أبيه عن النبي ﷺ وقال: \" لا يروى عن أبي بكرة إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدا، فإن زيادا هذا وهو ابن أبي زياد الجصاص قال الذهبي في \" الميزان \": \" قال ابن معين وابن المديني: ليس بشيء، وقال أبو زرعة: واه، وقال النسائي والدارقطني: متروك، وأما ابن حبان فقال في \" الثقات \": ربما يهم، قلت بل هو مجمع على ضعفه \".\nقلت: والراوي عنه أبو سعيد الشقري واسمه المسيب بن شريك مثله في الضعف أو أشد، فقد قال فيه أحمد: \" ترك الناس حديثه \". وضعفه البخاري جدا فقال: \" سكتوا عنه \". وقال مسلم وجماعة: \" متروك \".\nوقال الفلاس: \" متروك الحديث، قد أجمع أهل العلم على ترك حديثه \". وقال الساجي: \" متروك الحديث، يحدث بمناكير \". والحديث أورده الهيثمي في \" المجمع \" (٢ / ٥٥) بلفظ: \" إذا صلى أحدكم فخلع نعليه، فلا يخلعهما عن يمينه فيأثم، ولا من خلفه فيأتم بهما صاحبه، ولكن ليخلعهما بين ركبتيه \". وقال: \" رواه الطبراني في الكبير، وفيه زياد الجصاص ضعفه ابن معين وابن المديني وغيرهما، وذكره ابن حبان في \" الثقات \" \". كذا قال، وقد عرفت مما سبق أن ابن حبان قد خالف في هذا التوثيق إجماع الأئمة الذين ضعفوه، فلا يعتد بتوثيقه!","vol":"2","page":415},{"text":"والحديث قد روي من طريق أخرى وهو: \" إذا صليت فصل في نعليك، فإن لم تفعل فضعهما تحت قدميك، ولا تضعهما عن يمينك، ولا عن يسارك فتؤذي الملائكة والناس، وإذا وضعتهما بين يديك كأنما بين يديك قبلة \".\n<span data-type=\"title\" id=toc-994>٩٨٧ </span>- \" إذا صليت فصل في نعليك، فإن لم تفعل فضعهما تحت قدميك، ولا تضعهما عن يمينك، ولا عن يسارك فتؤذي الملائكة والناس، وإذا وضعتهما بين يديك كأنما بين يديك قبلة \".\nمنكر.\nرواه الخطيب في \" تاريخ بغداد \" (٩ / ٤٤٨ - ٤٤٩) عن أبي خالد إبراهيم بن سالم حدثنا عبد الله بن عمران البصري عن أبي عمران الجوني عن أبي برزة الأسلمي عن ابن عباس مرفوعا. قلت: وهذا سند ضعيف علته إبراهيم هذا، قال الذهبي في \" الميزان \": \" قال ابن عدي: له مناكير \". ثم ساق له الذهبي حديثين منكرين، ثم قال: \" وسئل أبو حاتم عن عبد الله بن عمران؟ فقال: شيخ \". وروي الحديث من طريق ثالث وهو:","vol":"2","page":416},{"text":"<span data-type=\"title\" id=toc-995>٩٨٨ </span>- \" ألزم نعليك قدميك، فإن خلعتهما فاجعلهما بين رجليك، ولا تجعلهما عن يمينك، ولا عن يمين صاحبك، ولا وراءك فتؤذي من خلفك \".\nضعيف جدا.\nرواه ابن ماجه (١ / ٤٣٧ - ٤٣٨) عن عبد الله بن سعيد بن أبي سعيد عن أبيه عن أبي هريرة مرفوعا. وهذا سند ضعيف جدا، لأن عبد الله هذا متروك كما في \" التقريب \" لابن حجر، و\" الضعفاء \" للذهبي ولفظه: \" تركوه \" وسلفه في ذلك البخاري وقال البوصيري في \" الزوائد \" (ق ٨٩ / ١): \" هذا إسناده ضعيف، عبد الله بن سعيد متفق على تضعيفه \".\nقلت: ومما يؤكد ضعفه أنه قد خالفه في متن هذا الحديث ثقتان فروياه عن أبيه سعيد بن أبي سعيد بلفظ: \" إذا صلى أحدكم فخلع نعليه فلا يؤذ بهما أحدا، ليجعلهما بين رجليه، أو ليصل فيهما \". وإسناده صحيح، وقد خرجته في \" صحيح أبي داود \" (رقم ٦٦٢) .","vol":"2","page":416},{"text":"<span data-type=\"title\" id=toc-996>٩٨٩ </span>- \" يوم من إمام عادل أفضل من عبادة ستين سنة، وحد يقام في الأرض أزكى فيها من مطر أربعين يوما \".\nضعيف.\nرواه سمويه في \" الفوائد \" (٣٧ / ٢): حدثنا أحمد بن يونس: أخبرني سعد أبو غيلان الشيباني قال: سمعت عفان بن جبير الطائي عن أبي حريز الأزدي أو حريز عن عكرمة","vol":"2","page":416},{"text":"عن ابن عباس مرفوعا ورواه الطبراني (٣ / ١٤٠ / ١) من طريق أخرى عن أحمد بن يونس به إلا أنه لم يقل في سنده \" أو حريز \". قلت: وهذا سند ضعيف مسلسل بجماعة لا يعرفون من سعد إلى أبي حريز غير أن سعدا لم\nيتفرد به، فقد رواه الطبراني في \" الأوسط \" (١ / ١٨٢ / ١، ١٤٤ / ١) من طريق زريق بن السحت: أخبرنا جعفر بن عون: أخبرنا عفان بن جبير الطائي عن عكرمة به وقال: \" لا يروى عن ابن عباس إلا بهذا الإسناد \". قلت: ومداره على عفان بن جبير هذا، وقد أورده ابن أبي حاتم (٣ / ٢ / ٣٠) ولم يذكر فيه جرحا وتعديلا، ولعل ابن حبان أورده في \" الثقات \"!\nوالظاهر أنه قد اختلف عليه فرواه زريق هذا عن جعفر بن عون عنه عن عكرمة به. وخالفه سعد أبو غيلان فرواه عنه عن أبي حريز أو حريز عن عكرمة به، فزاد في السند أبا حريز أو حريز، ويبدو أن حريزا مجهول، فإن ابن أبي حاتم لم يذكر في ترجمته أكثر من قوله: \" كوفي، كان أبوه أبا حريز عبد الله بن الحسين قاضي سجستان \".\nوله ترجمة طويلة في \" اللسان \" وأفاد أنه كان من شيوخ الشيعة وأنه كوفي أزدي. وأما أبوه عبد الله بن الحسين فصدوق يخطىء كما في \" التقريب \".\nوأما سعد أبو غيلان فأورده ابن أبي حاتم أيضا (٢ / ١ / ٩٩) ولم يذكر فيه جرحا ولا تعديلا. وأما زريق الذي في الوجه الثاني فلم أجد له ترجمة. وأما جعفر بن عون فثقة من رجال الشيخين.\nوجملة القول أن إسناد الحديث ضعيف لتفرد عفان بن جبير به، كما أشار إلى ذلك الطبراني وهو مجهول، وللاختلاف عليه في إسناده كما عرفت، فقول المنذري في \" الترغيب \" (٣ / ١٣٥) ثم العراقي في \" تخريج الإحياء (١ / ١٥٥): \" رواه الطبراني في الكبير والأوسط، وإسناد الكبير حسن \". ففيه نظر كبير، لما عرفت من تسلسل إسناد الكبير بالمجهولين. نعم الشطر الثاني من الحديث حسن لأن له شاهدا من حديث أبي هريرة، ولذلك أوردته في \" الأحاديث الصحيحة \" (رقم ٢٣١) .\n<span data-type=\"title\" id=toc-997>٩٩٠ </span>- \" من لم يذر المخابرة فليؤذن بحرب من الله ورسوله \".\nضعيف.\nأخرجه أبو داود (٢ / ٢٣٥ - طبع الحلبي) ومن طريقه البيهقي في \" سننه \" (٦ / ١٢٨) وأبو نعيم في \" الحلية \" (٩ / ٢٣٦) من طريق عبد الله بن رجاء: أخبرني عبد الله بن عثمان بن خثيم عن أبي الزبير عن جابر قال سمعت رسول الله ﷺ فذكره وقال أبو نعيم: \" غريب من حديث أبي الزبير، تفرد به ابن خثيم بهذا اللفظ، وعبد الله بن رجاء هو المكي، ليس بالعراقي البصري \".","vol":"2","page":417},{"text":"قلت وهو ثقة من رجال مسلم وأصله من البصرة قال ابن سعد: \" كان ثقة كثير الحديث، وكان من أهل البصرة، فانتقل إلى مكة فنزلها إلى أن مات بها \".\nوأما العراقي البصري فهو الغداني وليس مكيا وهو مع كونه ممن احتج بهم البخاري في \" صحيحه \" ففيه كلام كثير، وقد ظن المناوي في \" فيض القدير \" أنه هو راوي هذا الحديث فأعله به فقال: \" وفيه عبد الله بن رجاء، أورده الذهبي في \" ذيل الضعفاء \" وقال: صدوق، قال الفلاس: كثير الغلط والتصحيف \".\nوهذا هو الغداني كما صرح به الذهبي نفسه في ترجمته، وليس هو صاحب هذا الحديث كما صرح بذلك أبو نعيم فيما نقلته عنه آنفا، وكذلك أبو داود حيث قال في روايته: \" حدثنا ابن رجاء يعني المكي \". والغداني ليس مكيا كما ذكرنا، فلا أدري كيف خفي هذا على المناوي.\nوإنما علة الحديث أبو الزبير واسمه محمد بن مسلم بن تدرس، فإنه وإن كان ثقة ومن رجال مسلم، فهو مدلس وقد عنعنه وقد قال الذهبي في ترجمته من \" الميزان \": \" وفي صحيح مسلم عدة أحاديث مما لم يوضح فيها ابن الزبير السماع عن جابر ولا من طريق الليث عنه، ففي القلب منها شيء \". قلت: فلا يطمئن القلب لصحة هذا الحديث مع هذه العنعنة، لاسيما وهو ليس في \" صحيح مسلم \".\n(تنبيه) عزاه السيوطي في \" الجامع الصغير \" لأبي داود والحاكم، ولم أجده في \" مستدركه \" في المواضع التي يظن وجوده فيها، فالله أعلم. ثم وجدته فيه بواسطة الفهرس الذي أنا في صدد وضعه له، يسر الله لي إتمامه، أخرجه في \" التفسير \" (٢ / ٢٨٥ - ٢٨٦) من طريق ابن رجاء المكي به. (فائدة): المخابرة هي المزارعة، وفي القاموس: \" المزارعة المعاملة على الأرض ببعض ما يخرج منها، ويكون البذر من مالكها، وقال: والمخابرة أن يزرع على النصف ونحوه \". وقد صح النهي عن المخابرة من طرق أخرى عن جابر ﵁ عند مسلم (٥ / ١٨ و١٩) وغيره، ولكنه محمول على الوجه المؤدي إلى الغرر والجهالة، لا على كرائها مطلقا حتى بالذهب والفضة لثبوت جواز ما لا غرر فيه في أحاديث كثيرة وتفصيل ذلك في المطولات مثل \" نيل الأوطار \" و\" فتح الباري \" وغيرهما.\n<span data-type=\"title\" id=toc-998>٩٩١ </span>- \" من صلى صلاة مكتوبة مع الإمام فليقرأ بفاتحة الكتاب في سكتاته، ومن انتهى إلى أم القرآن فقد أجزأه \".\nضعيف جدا.\nرواه الدارقطني في \" سننه \" (ص ١٢٠) والحاكم (١ / ٢٣٨) والبيهقي في \" جزء القراءة \" (ص ٥٤) عن فيض بن إسحاق الرقي: أخبرنا محمد بن عبد الله بن عبيد بن","vol":"2","page":418},{"text":"عمير الليثي عن عطاء عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. قلت: وهذا سند ضعيف جدا، ابن عمير هذا متروك كما قال الدارقطني والنسائي، وقال البخاري: \" منكر الحديث \". وقال\nالبيهقي عقب الحديث: \" لا يحتج به \" وقال الدارقطني: \" ضعيف \".\nقلت: وهذا الحديث يخالف المعروف من مذهب أبي هريرة ﵁، وذلك أن مفهومه أن القراءة في غير سكتات الإمام - أعني حالة جهره - لا تشرع، والثابت عن أبي هريرة مشروعية القراءة إطلاقا، وهو ما أخرجه مسلم (٢ / ٩) وغيره عن أبي هريرة مرفوعا: \" من صلى صلاة لم يقرأ فيها بأم القرآن فهي خداج (ثلاثا) غير\nتمام \". فقيل لأبي هريرة: إنا نكون وراء الإمام؟ فقال: اقرأ بها في نفسك، فهذا كالنص عنه في أنه أمر المؤتم بالقرأة وراء الإمام ولوكان يجهر، لكن قد يقال: أن لا مخالفة، وذلك بحمل المطلق على القراءة في سكتات الإمام، فإنه ثبت عن أبي هريرة أمره بها كما تقدم تحت الحديث (٥٤٦) وذلك من الأدلة على خطأ رفع حديث الترجمة. ثم إن ما ذهب إليه أبوهريرة من القراءة في الجهرية وراء الإمام، له في الصحابة موافقون ومخالفون، فمن الأول ما أخرجه البيهقي (٢ / ١٦٧) وغيره عن يزيد بن شريك أنه سأل عمر عن القراءة خلف الإمام؟ فقال: اقرأ بفاتحة الكتاب. قلت: وإن كنت أنت؟ قال: وإن كنت أنا، قلت: وإن جهرت به؟ قال وإن جهرت، وسنده صحيح. ثم ذكر البيهقي في الموافقين جماعة من الصحابة وفي ذلك نظر من جهة السند والمعنى لا ضرورة بنا إلى استقصاء القول في ذلك بعد أن ذكرنا ثبوته عن أبي هريرة وعمر. وأما المخالفون فيأتي ذكر بعضهم في الحديث الآتي.\n<span data-type=\"title\" id=toc-999>٩٩٢ </span>- \" إذا كنت مع الإمام فاقرأ بأم القرآن قبله إذا سكت \".\nضعيف.\nرواه البيهقي في \" جزء القراءة \" (ص ٥٤) من طريق المثنى بن الصباح عن عمرو بن شعيب عن أبيه عن عبد الله بن عمرو عن النبي ﷺ قال: فذكره.\nثم رواه من طريق ابن لهيعة أخبرنا عمرو بن شعيب به نحوه. ثم رواه الدارقطني (١٢١) من طريق محمد بن عبد الوهاب: أخبرنا محمد بن عبد الله بن عبيد بن عمير عن عمرو بن شعيب به. وخالفه فيض بن إسحاق الرقي فرواه عن ابن عبيد هذا بإسناد آخر نحوه فانظر الحديث المتقدم. ثم قال البيهقي: \" ومحمد بن عبد الله بن عبيد بن عمير، وإن كان غير محتج به، وكذا من تقدم ممن رواه عن عمرو بن شعيب، فلقراءة المأموم فاتحة الكتاب في سكتة الإمام شواهد صحيحة عن عمرو بن شعيب عن أبيه عن جده خبرا عن فعلهم، وعن أبي هريرة وغيره من فتواهم، ونحن نذكرها إن شاء الله تعالى في ذكر أقاويل الصحابة \".","vol":"2","page":419},{"text":"قلت: ابن عمير هذا متروك شديد الضعف كما مضى قريبا، فلا يستشهد به ونحوه المثنى بن الصباح، فقد ضعفه الجمهور من الأئمة، وقال النسائي وابن الجنيد: \" متروك الحديث \" وقال النسائي في موضع آخر: \" ليس بثقة \". وقال الساجي: \" ضعيف الحديث جدا، حدث بمناكير يطول ذكرها، وكان عابدا يهم \".\nقلت: وأيضا فإنه كان ممن اختلط في آخر عمره كما قال ابن حبان. وأما ابن لهيعة، فهو معروف بالضعف،، لأنه خلط بعد احتراق كتبه، فيحتمل أن يكون هذا من تخاليطه، ومع الاحتمال يسقط الاستدلال. وأما الشواهد التي أشار إليها البيهقي فعلى فرض التسليم بصحتها، فهي موقوفة، فلا يصح الاستشهاد بها على صحة المرفوع، لاسيما والآثار في هذا الباب عن الصحابة مختلفة، فقد روى البيهقي في \" سننه \" (٢ / ١٦٣) بسند صحيح عن أبي الدرداء أنه قال: \" لا أرى الإمام إذا أم القوم إلا قد كفاهم \". وروى هو (٢ / ١٦٠) وغيره بسند صحيح أيضا عن جابر قال: \" من صلى ركعة لم يقرأ فيها بأم القرآن فلم يصل إلا وراء الإمام \". وعن ابن عمر أنه كان يقول: \" من\nصلى وراء الإمام كفاه قراءة الإمام \". وسنده صحيح أيضا، وعن ابن مسعود أنه سئل عن القراءة خلف الإمام؟ قال: أنصت، فإن في الصلاة شغلا ويكفيك الإمام. رواه الطحاوي (١ / ١٢٩) والبيهقي (٢ / ١٦٠) وغيرهما بسند صحيح.\nقلت: فهذه آثار كثيرة قوية تعارض الآثار المخالفة لها مما أشار إليه البيهقي وذكرنا بعضها آنفا، فإذا استشهد بها لصحة هذا الحديث، فلمخافة أن يستشهد بهذه الآثار على ضعفه، والحق أنه لا يجوز تقوية الحديث ولا تضعيفه بآثار متعارضة فتأمل. والذي نراه أقرب إلى الصواب في هذه المسألة مشروعية القراءة وراء الإمام في السرية دون الجهرية، إلا إن وجد سكتات الإمام، وليس هناك حديث صريح لم يدخله التخصيص يوجب القراءة في الجهرية، وليس هذا موضع تفصيل القول في ذلك فاكتفينا بالإشارة.\n<span data-type=\"title\" id=toc-1000>٩٩٣ </span>- \" من قرأ خلف الإمام فلا صلاة له \".\nباطل.\nرواه ابن حبان في \" المجروحين \" (١ / ١٥١ - ١٥٢) وعنه ابن الجوزي في \" العلل المتناهية \": حدثني إبراهيم بن سعيد القشيري عن أحمد بن علي بن سلمان المروزي عن (سعيد بن) عبد الرحمن المخزومي عن سفيان بن عيينة عن ابن طاووس عن أبيه عن زيد بن ثابت عن النبي ﷺ ثم قال ابن حبان في ترجمة المروزي هذا: \" هذا الحديث لا أصل له، وأحمد بن علي بن سلمان لا ينبغي أن يشتغل بحديثه \". ونقله الزيلعي في \" نصب الراية \" (٢ / ١٩) والحافظ في \" اللسان \" ولم يعلق عليه بشيء وابن سلمان هذا ترجمه الخطيب أيضا (٤ / ٣٠٣) وقال:","vol":"2","page":420},{"text":"\" قرأت بخط الدارقطني - وحدثنيه أحمد بن محمد العتيقي عنه - قال: أحمد بن علي بن سلمان المروزي متروك يضع الحديث \".\nقلت: وقد روي موقوفا على زيد بإسناد خير من هذا، أخرجه البيهقي في \" سننه \" (٢ / ١٦٣) من طريق الحسين بن حفص عن سفيان عن عمر بن محمد عن موسى بن سعد عن ابن زيد بن ثابت عن أبيه زيد بن ثابت قال: فذكره موقوفا. قلت: وهذا سند رجاله ثقات غير ابن زيد بن ثابت، فلم أعرفه، والظاهر أنه سعد والد موسى المذكور في هذا الإسناد فإنه موسى بن سعد بن زيد بن ثابت، فإن كان هو، فهو مجهول لا يعرف في شيء من\nكتب الرجال، ولا ذكر في الرواة عن أبيه، وقد روى عن أبيه أخواه خارجة وسلمان كما في \" التهذيب \" ولم يذكر معهما سعدا هذا. والله أعلم.\nوقد أشار البيهقي إلى تضعيف هذا السند فقال: \" وهذا إن صح بهذا اللفظ - وفيه نظر - فمحمول على الجهر بالقراءة، والله تعالى أعلم. وقد خالفه عبد الله بن الوليد العدني فرواه عن سفيان عن عمر بن محمد عن موسى بن سعد عن زيد لم يذكر أباه في إسناده. قال البخاري: لا يعرف بهذا الإسناد سماع بعضهم من بعض ولا يصح مثله \".\nقلت: والعدني هذا قال الحافظ: صدوق ربما أخطأ، ولم يحتج به مسلم، بخلاف الحسين بن حفص فإنه صدوق احتج به مسلم، فروايته أرجح، وفيها المجهول كما عرفت فلا يصح الحديث لا مرفوعا ولا موقوفا والموقوف أشبه. نعم أخرج البيهقي بسند صحيح عن عطاء بن يسار أنه سأل زيد بن ثابت عن القراءة مع الإمام فقال: لا أقرأ مع الإمام في شيء، وقال: \" أخرجه مسلم، وهو محمول على الجهر بالقراءة مع الإمام، والله أعلم \".\nقلت: هذا حمل بعيد جدا، وإنما يحمل على مثله التوفيق بين الأثر والمذهب! وإلا فكيف يؤول بمثل هذا التأويل الباطل الذي إنما يقول البعض مثله إذا كان هناك من يرى مشروعية جهر المؤتم بالقراءة وراء الإمام، فهل من قائل بذلك حتى يضطر زيد ﵁ إلى إبطاله؟ ! اللهم لا، ولكنه التعصب للمذهب عفانا الله منه، وإن مما يؤكد\nبطلانه أن الإمام الطحاوي رواه (١ / ١٢٩) من الطريق المذكور عن زيد بلفظ: \" لا تقرأ خلف الإمام في شيء من الصلوات \"! وأما عزوه لمسلم ففيه نظر، فإني لم أجد عنده، والله أعلم.\n<span data-type=\"title\" id=toc-1001>٩٩٤ </span>- \" من تقول علي ما لم أقل فليتبوأ بين عيني جهنم مقعدا. قيل: يا رسول الله وهل لها من عينين؟ قال: ألم تسمع إلى قول الله ﷿: \" إذا رأتهم من مكان بعيد سمعوا لها تغيظا وزفيرا \"، فأمسك القوم أن يسألوه، فأنكر ذلك من شأنهم، وقال:","vol":"2","page":421},{"text":"ما لكم لا تسألوني؟ قالوا: يا رسول الله سمعناك تقول من تقول علي ما لم أقل ... ونحن لا نحفظ الحديث كما سمعناه، نقدم حرفا ونؤخر حرفا، ونزيد حرفا وننقص حرفا، قال: ليس ذلك أردت، إنما قلت: من تقول علي مالم أقل يريد عيبي وشين الإسلام، أو شيني وعيب الإسلام \".\nموضوع.\nأخرجه الخطيب في \" الكفاية \" (ص ٢٠٠) بسند صحيح عن علي بن مسلم الطوسي قال: حدثنا محمد بن يزيد الواسطي عن أصبغ بن زيد عن خالد بن كثير عن خالد بن دريك عن رجل من أصحاب النبي ﷺ قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف وإن كان رجاله كلهم ثقات، فإنه منقطع بين ابن دريك والرجل، فإنه لم يدرك أحدا من الصحابة، ولذلك أورده ابن حبان في أتباع التابعين.\nثم رأيت الحافظ ابن كثير قد ساق إسناده في \" تفسيره \" (٣ / ٣١٠) من رواية ابن أبي حاتم وابن جرير من طريقين آخرين عن محمد بن يزيد الواسطي بسنده المذكور عن خالد بن دريك (قال:) بإسناد عن رجل من أصحاب النبي ﷺ. فهذا صريح في الانقطاع بين ابن دريك والرجل لقوله \" بإسناده \" وهذا يقتضي أن يكون بينه وبين الرجل راو واحد على الأقل، وهو مجهول لم يسم، فهو علة الحديث. ثم إن في آخره ما يشعر بأن التقول عليه لا بأس به إذا لم يكن في شين الإسلام وعيب النبي ﷺ، فكأنه من وضع الكرامية الذين كانوا يرو ن جواز الكذب على النبي ﷺ في الترغيب والترهيب وفضائل الأعمال، فإذا أنكر ذلك عليهم بقوله ﷺ \" من كذب علي متعمدا فليتبوأ مقعده من النار \" قالوا: نحن ما كذبنا عليه إنما نكذب له! . وقد روي الحديث من طريق أخرى لا يصح أيضا، رواه أبو نعيم في \" المستخرج على صحيح مسلم \" (١ / ٩ / ١) عن محمد بن الفضل بن عطية عن الأحوص بن حكيم عن مكحول عن أبي أمامة مرفوعا به مع تقديم وتأخير وقال: \" هذا حديث لا أصل له فيما أعلم، والحمل فيه على محمد بن الفضل بن عطية لاتفاق أكثر الناس على إسقاط حديثه \". وقال الهيثمي في \" المجمع \" (١ / ١٤٨) بعد أن عزاه للطبراني في \" الكبير \": \" وفيه الأحوص بن حكيم ضعفه النسائي وغيره، ووثقه العجلي ويحيى بن سعيد القطان في رواية، ورواه عن الأحوص محمد بن الفضل بن عطية ضعيف \". قلت: بل هو شر من ذلك كما أشار إليه أبو نعيم في كلمته السابقة، وقال الحافظ في \" التقريب \":","vol":"2","page":422},{"text":"\" كذبوه \". وقال الذهبي في \" الضعفاء \": \" متروك باتفاق \". والحديث أخرجه ابن منده أيضا في \" معرفة\nالصحابة \" (٢ / ٢٨٢ / ٢) .\n<span data-type=\"title\" id=toc-1002>٩٩٥ </span>- \" خذوا للرأس ماء جديدا \".\nضعيف جدا.\nرواه الطبراني (١ / ٢١٤ / ٢) عن دهثم بن قران عن نمران بن جارية عن أبيه مرفوعا. قلت: وهذا سند ضعيف جدا دهثم قال الحافظ ابن حجر: \" متروك \". وقال الهيثمي في \" المجمع \" (١ / ٢٣٤): \" رواه الطبراني في \" الكبير \" وفيه دهثم بن قران ضعفه جماعة، وذكره ابن حبان في الثقات \".\nقلت: وذكره ابن حبان في \" الضعفاء \" أيضا وقال (١ / ٢٩٠): \" كان ممن يتفرد بالمناكير عن المشاهير، ويروي عن الثقات أشياء لا أصول لها، قال ابن معين: لا يكتب حديث \". قلت: وهذا معناه أنه متروك كما قال الحافظ، وهو قول ابن الجنيد، ومثله قول أحمد: \" متروك الحديث \". وقال النسائي: \" ليس بثقة \".\nونمران بن جارية مجهول لا يعرف كما قال الذهبي والعسقلاني. ونحو هذا الحديث في المعنى ما أخرجه البيهقي (١ / ٦٥) من طريق الهيثم بن خارجة: حدثنا عبد الله بن وهب قال: أخبرني عمرو بن الحارث عن حبان بن واسع الأنصاري أن أباه حدثه أنه سمع عبد الله بن زيد أنه رأى رسول الله ﷺ يتوضأ، فأخذ لأذنيه ماء خلاف الماء الذي أخذ لرأسه، وقال: \" وهذا إسناد صحيح، وكذلك روي عن عبد العزيز بن عمران بن مقلاص وحرملة بن يحيى عن ابن وهب، ورواه مسلم بن الحجاج في \" الصحيح \" عن هارون بن معروف وهارون بن سعيد الأيلي وأبي الطاهر عن ابن وهب بإسناد صحيح أنه رأى رسول الله ﷺ يتوضأ - فذكر وضوءه، قال - ومسح برأسه بماء غير فضل يديه، ولم يذكر الأذنين، وهذا أصح من الذي قبله \".\nوتعقبه ابن التركماني فقال: \" قلت: ذكر صاحب الإمام أنه رأى في رواية ابن المقرىء عن حرملة عن ابن وهب بهذا الإسناد وفيه: ومسح بماء غير فضل يديه لم يذكر الأذنين \".\nقلت: فقد اختلف في هذا الحديث على ابن وهب، فالهيثم بن خارجة وابن مقلاص وحرملة بن يحيى - والعهدة في ذلك على البيهقي - رووه عنه باللفظ الأول الذي فيه أخذ الماء الجديد لأذنيه. وخالفهم ابن معروف وابن سعيد الأيلي وأبو الطاهر، فرووه عنه باللفظ الآخر الذي فيه أخذ","vol":"2","page":423},{"text":"الماء لرأسه لم يذكر الأذنين، وقد صرح البيهقي بأنه أصح كما سبق، ومعنى ذلك أن اللفظ الأول شاذ، وقد صرح بشذوذه الحافظ بن حجر في \" بلوغ المرام \"، ولا شك في ذلك عندي لأن أبا الطاهر وسائر الثلاثة قد تابعهم ثلاثة آخرون، وهم حجاج بن إبراهيم الأزرق، وابن أخي بن وهب - واسمه أحمد بن عبد الرحمن بن وهب، أخرجه عنهما أبو عوانة في \" صحيحه \" (١ / ٢٤٩)، وسريج بن النعمان عند أحمد (٤ / ٤١) ولا ريب أن اتفاق الستة على الرواية أولى بالترجيح من رواية الثلاثة عند المخالفة، ويؤيد ذلك أن عبد الله بن لهيعة قد رواه عن حبان بن واسع مثل رواية الستة، أخرجه الدارمي (١ / ١٨٠) وأحمد (٤ / ٣٩ - ٤٢)، وابن لهيعة وإن كان ضعيفا، فإن رواية العبادلة الثلاثة عنه صحيحة، كما نص على ذلك غير واحد من الأئمة، وهذا مما رواه عنه عبد الله بن المبارك عند الإمام أحمد في رواية، وهو أحد العبادلة الثلاثة، فهو شاهد قوي لرواية الجماعة يؤكد شذوذ رواية الثلاثة وعليه فلا يصلح شاهدا لهذا الحديث الشديد الضعف، ولا نعلم في الباب غيره، على أنها لوكانت محفوظة لم تصلح شاهدا له لأنه أمر، وهو بظاهره يفيد الوجوب بخلاف الفعل كما هو ظاهر.\nإذا عرفت هذا، فقد اختلف العلماء في مسح الأذنين هل يؤخذ لهما ماء جديد أم يمسحان ببقية ما مسح به الرأس؟ فذهب إلى الأول أحمد والشافعي، قال الصنعاني (١ / ٧٠): \" وحديث البيهقي هذا هو دليل ظاهر \"، وقال في مكان آخر (١ / ٦٥): \" والأحاديث قد وردت بهذا وهذا \".\nقلت: وفيما قاله نظر، فإنه ليس في الباب ما يمكن الاعتماد عليه إلا حديث البيهقي وقد أشار هو إلى شذوذه، وصرح بذلك الحافظ كما سبق، فلا يحتج به، ويؤيد ذلك أن الأحاديث التي ورد فيها مسح الرأس والأذنين لم\nيذكر أحد أنه ﷺ أخذ ماء جديدا، ولوأنه فعل ذلك لنقل ويقويه ظاهر قوله ﷺ: \" الأذنان من الرأس \". قال الصنعاني (١ / ٧١) \" وهو وإن كان في أسانيده مقال، إلا أن كثرة طرقه يشد بعضها بعضا \". قلت: بل له طريق صحيح وقد سقته وغيره في \" الأحاديث الصحيحة \" (رقم ٣٦) . وخلاصة القول: أنه لا يوجد في السنة ما يوجب أخذ ماء جديد للأذنين فيمسحهما بماء الرأس، كما يجوز أن يمسح الرأس بماء يديه الباقي عليهما بعد غسلهما، لحديث الربيع بنت معوذ: \" أن النبي ﷺ مسح برأسه من\nفضل ماء كان في يده \". أخرجه أبو داود وغيره بسند حسن كما بينته في \" صحيح أبي داود \" (١٢١) وهو مم يؤكد ضعف حديث الترجمة، وبالله تعالى التوفيق.\n<span data-type=\"title\" id=toc-1003>٩٩٦ </span>- \" كان يحب أن يفطر على ثلاث تمرات، أو شيء لم تصبه النار \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (ص ٢٥١) وأبو يعلى في \" مسنده \" (١٦٣ / ١) واللفظ له وعنه الضياء في \" المختارة \" (٤٩ / ١) كلاهما عن أبي ثابت عبد الواحد بن ثابت عن أنس مرفوعا.","vol":"2","page":424},{"text":"قلت: وهذا سند ضعيف جدا عبد الواحد قال البخاري: \" منكر الحديث \". وقال العقيلي: \" لا يتابع على هذا\nالحديث \". وذكره الهيثمي في \" المجمع \" (٣ / ١٥٥) وقال: \" رواه أبو يعلى وفيه عبد الواحد بن ثابت وهو ضعيف \". قلت: وقد أخرجه أبو داود والترمذي وغيرهما من طريق أخرى عن ثابت عن أنس به أتم منه دون قوله: \" أو شيء لم تصبه النار \". فهي زيادة منكرة لتفرد هذا الضعيف بها مخالفا للثقة، وهو ثابت هذاوهو البناني ولفظ حديثه: \" كان يفطر على رطبات قبل أن يصلي، فإن لم تكن رطبات فعلى تمرات، فإن لم تكن حسا حسوات من ماء \". وقال الترمذي: \" حديث حسن غريب \". وقد خرجت هذا في \" الإرواء \" بتفصيل فراجعه برقم (٩٠٤) .\n<span data-type=\"title\" id=toc-1004>٩٩٧ </span>- \" ولدت في زمن الملك العادل \".\nباطل لا أصل له.\nقال البيهقي في \" شعب الإيمان (٢ / ٩٧ / ١) بعد أن ذكر كلاما جيدا للحليمي في \" شعبه \": \" وتكلم في بطلان ما يرويه بعض الجهال عن نبينا ﷺ: \" ولدت في زمن الملك العادل \". يعني أنوشروان. وكان شيخنا أبو عبد الله الحافظ (يعني الحاكم صاحب \" المستدرك \") قد تكلم أيضا في بطلان هذا الحديث، ثم رأى بعض الصالحين رسول الله ﷺ في المنام، فحكى له ما قال أبو عبد الله، فصدقه في تكذيب هذا الحديث وإبطاله، وقال: ما قلته قط \".\nقلت: والمنامات وإن كان لا يحتج بها، فذلك لا يمنع من الاستئناس بها فيما وافق نقد العلماء وتحقيقهم كما لا يخفى على أهل العلم والنهى.","vol":"2","page":425},{"text":"<span data-type=\"title\" id=toc-1005>٩٩٨ </span>- \" بكى شعيب النبي ﷺ من حب الله ﷿ حتى عمي، فرد الله إليه بصره، وأو حى إليه: يا شعيب ما هذا البكاء؟ ! أشوقا إلى الجنة أم خوفا من النار؟ قال: إلهي وسيدي أنت تعلم ما أبكي شوقا إلى جنتك ولا خوفا من النار، ولكني اعتقدت حبك بقلبي، فإذا أنا نظرت إليك فما أبالي ما الذي صنع بي، فأو حى الله ﷿ إليه: يا شعيب إن يك ذلك حقا فهنيئا لك لقائي يا شعيب! ولذلك أخدمتك موسى بن عمران كليمي \".\nضعيف جدا.\nرواه الخطيب في \" تاريخه \" (٦ / ٣١٥): أخبرنا أبو سعد - من حفظه -: حدثنا أبي حدثنا أبو عبد الله محمد بن إسحاق الرملي: حدثنا أبو الوليد هشام بن عمار حدثنا","vol":"2","page":425},{"text":"إسماعيل بن عياش عن بحير بن سعيد عن خالد بن معدان عن شداد بن أوس مرفوعا. أورده في ترجمة أبي سعد هذا وسماه إسماعيل بن علي بن الحسن بن البندار الواعظ الأستراباذي وقال: \" قدم علينا بغداد حاجا وسمعت منه بها حديث واحدا مسندا منكرا، ولم يكن موثوقا به في الرواية \". ثم ساق هذا الحديث. ورواه ابن عساكر (٢ / ٤٣٢ / ٢) من طريق الخطيب، ثم قال: \" رواه الواحدي عن أبي الفتح محمد بن علي الكوفي عن علي بن الحسن بن بندار كما رواه ابنه إسماعيل عنه فقد برئ من عهدته، والخطيب إنما ذكره لأنه حمل فيه على إسماعيل \". ثم ساقه (٨ / ٣٥ / ١) بسنده عن الواحدي به. قلت: فانحصرتالتهمة في علي بن الحسن والد إسماعيل هذا قال الذهبي: \" اتهمه محمد بن طاهر \". وقال ابن النجار: \" ضعيف \". وقال أبو محمد عبد العزيز بن محمد النخشبي: \" روى عن الجارود الذي كان يروي عن يونس بن عبد الأعلى وطبقته، فروى علي هذا عنه عن هشام بن عمار، فكذب عليه ما لم يكن هو يجترئ أن يقوله، لا تحل الرواية عنه إلا على وجه التعجب \".\nومحمد بن إسحاق الرملي لا يعرف إلا في هذا السند، وقد ساق له ابن عساكر في ترجمته (١٥ / ٣٥ / ١) حديثا آخر عن هذا الشيخ ابن عمار، ولم يذكر فيه جرحا ولا تعديلا. ومما ينكر في هذا الحديث قوله: \" ما أبكي شوقا إلى جنتك، ولا خوفا من النار \"! فإنها فلسفة صوفية، اشتهرت بها رابعة العدوية، إن صح ذلك عنها، فقد ذكروا أنها كانت تقول في مناجاتها: \" رب! ما عبدتك طمعا في جنتك ولا خوفا من نارك \". وهذا كلام لا يصدر إلا ممن لم يعرف الله ﵎ حق معرفته، ولا شعر بعظمته وجلاله، ولا بجوده وكرمه، وإلا لتعبده طمعا فيما عنده من نعيم مقيم، ومن ذلك رؤيته ﵎ وخوفا مما أعده للعصاة والكفار من الجحيم والعذاب الأليم، ومن ذلك حرمانهم النظر إليه كما قال: \" كلا إنهم عن ربهم يومئذ لمحجوبون \"، ولذلك كان الأنبياء عليهم الصلاة والسلام - وهم العارفون بالله حقا - لا يناجونه بمثل هذه الكلمة الخيالية، بل يعبدونه طمعا في جنته - وكيف لا وفيها أعلى ما تسموإليه النفس المؤمنة، وهو النظر إليه سبحانه، ورهبة من ناره، ولم لا وذلك يستلزم حرمانهم من ذلك، ولهذا قال تعالى بعد ذكر نخبة من الأنبياء: \" إنهم كانوا يسارعون في الخيرات ويدعوننا رغبا ورهبا وكانوا لنا خاشعين \"، ولذلك كان نبينا محمد ﷺ أخشى الناس لله، كما ثبت في غير ما حديث صحيح عنه. هذه كلمة سريعة حول تلك الجملة العدوية، التي افتتن بها كثير من الخاصة فضلا","vol":"2","page":426},{"text":"عن العامة، وهي في الواقع \" كسراب بقيعة يحسبه الظمآن ماء \"، وكنت قرأت حولها بحثا فياضا ممتعا في \" تفسير العلامة ابن باديس \" فليراجعه من شاء زيادة بيان.\n<span data-type=\"title\" id=toc-1006>٩٩٩ </span>- \" إن القبلة لا تنقض الوضوء، ولا تفطر الصائم \".\nضعيف.\nأخرجه إسحاق بن راهويه في \" مسنده \" (٤ / ٧٧ / ٢ مصورة الجامعة الإسلامية) قال: أخبرنا بقية بن الوليد: حدثني عبد الملك بن محمد عن هشام بن عروة عن أبيه عن عائشة أن رسول الله ﷺ قبلها وهو صائم وقال: فذكر الحديث وقال: \" يا حميراء إن في ديننا لسعة \" قال إسحاق: \" أخشى أن يكون غلطا \". قلت: وهذا إسناد ضعيف، ورجاله ثقات غير عبد الملك بن محمد، أورده الذهبي في \" الميزان \" لهذا الحديث مختصرا بلفظ الدارقطني الآتي، وقال: \" وعنه بقية بـ (عن)، قال الدارقطني: ضعيف \". وكذا في \" اللسان \" لكن لم يقع فيه: بـ (عن) \". والمقصود بهذا الحرف أن بقية روى عنه معنعنا، ويشير بذلك إلى رواية الدارقطني للحديث في \" سننه \" (ص ٥٠) قال: وذكر ابن أبي داود قال: أخبرنا ابن المصفى: حدثنا بقية عن عبد الملك بن محمد به مختصرا بلفظ: \" ليس في القبلة وضوء \".\nوقد خفيت على الذهبي رواية إسحاق هذه التي صرح فيها بقية بالتحديث، ولعله لذلك لم يذكر الحافظ في \" اللسان \" قوله: \" بـ (عن) \". والله أعلم.\nوالحديث أورده الزيلعي في \" نصب الراية \" (١ / ٧٣) من رواية ابن راهويه كما ذكرته، دون قول إسحاق: \" أخشى أن يكون غلطا \" وسكت عليه ولم يكشف عن علته وتبعه على ذلك الحافظ في \" الدراية \" (ص ٢٠) وكان ذلك من دواعي تخريج الحديث هنا وبيان علته وإن كان معنى الحديث صحيحا كما يأتي في الذي بعده، ففي هذا الحديث - ومثله كثير - لأكبر دليل على جهل من يزعم أنه ما من حديث إلا وتكلم عليه المحدثون تصحيحا وتضعيفا! ثم إن قول إسحاق: \" أخشى أن يكون غلطا \".\nفالذي يظهر لي - والله أعلم - أنه يعني أن الحديث بطرفيه محفوظ من حديث عائشة ﵄ عنه ﷺ فعلا منه، لا قولا، فكان يقبل بعض نسائه ثم يصلي ولا يتوضأ، كما يأتي في الحديث الذي بعده، كما كان يقبلها وهو صائم. (١) فأخطأ الراوي، فجعل ذلك كله من قوله ﷺ. وهو منكر غير معروف. والله أعلم.\n_________\n(١) أخرجه الشيخان وغيرهما، وهو مخرج في \" الصحيحة (٢١٩ - ٢٢١) و\" الإرواء \" (٩١٦) . اهـ.","vol":"2","page":427},{"text":"<span data-type=\"title\" id=toc-1007>١٠٠٠ </span>- \" توضأ وضوءا حسنا، ثم قم فصل، قاله لمن قبل امرأة \".\nضعيف.\nأخرجه الترمذي (٤ / ١٢٨ - تحفة) والدارقطني في \" سننه \" (٤٩) والحاكم (١ / ١٣٥) والبيهقي (١ / ١٢٥) وأحمد (٥ / ٢٤٤) من طرق عن عبد الملك بن عمير عن عبد الرحمن بن أبي ليلى عن معاذ بن جبل: \" أنه كان قاعدا عند النبي ﷺ فجاءه رجل وقال: يا رسول الله ما تقول في رجل أصاب امرأة لا تحل له، فلم يدع شيئا يصيبه الرجل من امرأته إلا وقد أصابه منها، إلا أنه لم يجامعها؟ فقال: توضأ وضوءا حسنا ثم قم فصل، قال: فأنزل الله تعالى هذه الآية \" أقم الصلاة طرفي النهار وزلفا من الليل \" الآية، فقال: أهي له خاصة أم للمسلمين عامة؟ فقال: بل للمسلمين عامة \". وقال الترمذي: \" هذا حديث ليس إسناده بمتصل، عبد الرحمن بن أبي ليلى لم يسمع من معاذ بن جبل، ومعاذ مات في خلافة عمر وقتل عمر وعبد الرحمن بن أبي ليلى غلام صغير ابن ست سنين، وقد روى عن عمر ورآه. وروى شعبة هذا الحديث عن عبد الملك بن عمير عن عبد الرحمن بن أبي ليلى عن النبي ﷺ مرسلا \".\nقلت: وبهذا أعله البيهقي أيضا فقال عقبه: \" وفيه إرسال، عبد الرحمن بن أبي ليلى لم يدرك معاذ بن جبل \". وأما الدارقطني فقال عقبه: \" صحيح \". ووافقه الحاكم، وسكت عنه الذهبي. والصواب أن الحديث منقطع كما جزم به الترمذي والبيهقي، فهو ضعيف الإسناد. وقد جاءت هذه القصة عن جماعة من الصحابة في \" الصحيحين \" و\" السنن \" و\" المسند \" وغيرها من طرق وأسانيد متعددة، وليس في شيء منها أمره ﷺ بالوضوء والصلاة، فدل ذلك على أن الحديث منكر بهذه الزيادة. والله أعلم. وأما قول أبي موسى المديني في \" اللطائف \" (ق ٦٦ / ٢) بعد أن ساق الحديث من طريق أحمد: \" هذا حديث مشهور، له طرق \". فكأنه يعني أصل الحديث، فإنه هو الذي له طرق، وأما بهذه الزيادة فهو غريب، ومنقطع كما عرفت، والله أعلم.\nإذا تبين هذا فلا يحسن الاستدلال بالحديث على أن لمس النساء ينقض الوضوء، كما فعل ابن الجوزي في \" التحقيق \" (١ / ١١٣) وذلك لأمور: أولا: أن الحديث ضعيف لا تنهض به حجة. ثانيا: أنه لوصح سنده، فليس فيه أن الأمر بالوضوء إنما كان من أجل اللمس، بل ليس فيه أن الرجل كان متوضئا قبل الأمر حتى يقال: انتفض باللمس! بل يحتمل أن الأمر إنما كان من أجل المعصية تحقيقا للحديث الآخر الصحيح بلفظ:","vol":"2","page":428},{"text":"\" ما من مسلم يذنب ذنبا فيتوضأ ويصلي ركعتين إلا غفر له \". أخرجه أصحاب السنن وغيرهم وصححه جمع، كما بينته في \" تخريج المختارة \" (رقم ٧) .\nثالثا: هب أن الأمر إنما كان من أجل اللمس، فيحتمل أنه من أجل لمس خاص، لأن الحالة التي وصفها، هي مظنة خروج المذي الذي هو ناقض للوضوء، لا من أجل مطلق اللمس، ومع الاحتمال يسقط الاستدلال. والحق أن لمس المرأة وكذا تقبيلها لا ينقض الوضوء، سواء كان بشهو ة أو بغير شهو ة، وذلك لعدم قيام دليل صحيح على ذلك، بل ثبت أنه ﷺ كان يقبل بعض أزواجه ثم يصلي ولا يتوضأ. أخرجه أبو داود وغيره، وله عشرة طرق، بعضها صحيح كما بينته في \" صحيح أبي داود \" (رقم ١٧٠ - ١٧٣) وتقبيل المرأة إنما يكون مقرونا بالشهو ة عادة، والله أعلم.\n_________\nتم المجلدد الثاني من سلسلة الأحاديث الضعيفة والموضوعة بفضل الله وتوفيقه ويليه بعده المجلد الثالث وأوله:\n(١٠٠١ - كان يركع قبل الجمعة أربعا. . .) .\nوسبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليكنننن","vol":"2","page":429},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-1009>المقدمة:</span>\nحمدًا لله، وصلاةً وسلامًا على رسول الله، وعلى آله وصحابته، وَمَنْ سار على سبيلهم إلى يوم الدين.\nأما بعد، فهذا هو المجلّد الثالث من \"سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمّة\"، قد يَسّر اللهُ ﵎ طبعه ونشره\nبعد توقُّف عنه دام سنين، كُنّا في ذلك غير مختارين، إذ الأمر كلُّه بيد الله ﷿، \" وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُون \".\nوهو- كالمجلَّدين السابقين- يتضمّن خمسمائة حديث غير صحيح، كثير منها متداول على الألسنة، وسائرها مبثوث في بطون الكتب، على\nاختلاف اختصاصاتها ومواضيعها، ومناهج مؤلفيها.\nوإنّي أحمد الله ﵎ حمدًا كثيرًا طَيِّبًا على نعمة الِإسلام أولًا، وعلى أنْ هداني إلى السنّة ثانيًا، ووفّقني- بفضله- إلى نُصرتها وخِدمتها ثالثًا، وذلك بالدعوة إليها والتفقُه فيها؛ بعد تمييز صحيحها من ضعيفها، فإنّ هذا التمييزَ، هو المنهجُ الذي ينبغي أن يُقام عليه الفقهُ الإسلامي، بله العقيدة الِإسلامية، وإلّا اختلط الباطلُ بالحقِّ، والخطأُ بالصوابِ، وتعددتِ الأقوالُ والآراءُ، حتى يحتارَ فيها كثيرٌ من العلماء، ولا يجدون إلى معرفة الراجح منها سبيلًا، فيذرونها مُعَلَّقة: قيل كذا، وقيل كذا! أو أنهم يصيرون","vol":"3","page":3},{"text":"إلى الترجيح بغير مُرَجِّح إتباعا للمصلحة- زعموا- أو الهوى! فقطعًا لدابرِ ذلك كُلِّه كان لا بُدَّ من التزام هذا المنهج السليم من التمييز بين الصحيح\nوالضعيف من الحديث؛ ليكون المسلمُ على بصيرة من دينه وقوفًا منه مع أمر ربه: \" قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي \".\nوقد تجاوب مَعَنا في ذلك كثيرٌ جدًا من أفاضل العلماء والمؤلِّفين والدعاة والطَّلبَة في مختلف البلاد الإِسلامية، ولا أدلَّ على هذا من الطلبات الكثيرة التي تصلني منهم يومًا بعد يوم، مُلِحِّين بضرورة متابعة نشر ما عندي من السلسلتين وغيرهما، ليزدادوا بها علمًا، ويأخذوا بالصحيح وفقهه، وَيَذَروا الضعيف، إلى غيره.\nومقابل هؤلاء الأفاضل بعض الشيوخ؛ المُقَلِّدين وغيرهم من الصوفيِّين والطُّرُقيِّين، الذين لا حياة لهم إلا بالاعتماد على الأحاديث الضعيفة والموضوعة؛ التي يسيطرون بها على قلوب العامة ثم على ما في ... لذلك فهم لا يرضون عن ذلك التمييز، ولازِمه من التمسك بالِإسلام على ضوء\nالكتاب والسنّة الصحيحة، ويحاربون الدعاة إليه محاربةً شديدة لا هوادةَ فيها، ويستبيحون في سبيل ذلك من الكذب والبهت والافتراء ما لا يستحلُّه إلا الكُفَّار الذين قال الله فيهم: \" إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآَيَاتِ اللَّه \". لأنهم يعلمون أنّ هذه الدعوة ستقضي على مشيختهم وسخافاتهم وخرافاتهم التي يستغلُّون بها السُّذَّج، وطَيِّبي القلوب من الناس.\nولَدَيَّ على ذلك أمثلةٌ كثيرةٌ، وحسبي الآن في هذه المقدمة مثالان اثنان، لهما صلة وثقى بها:\nالأول: أن وزير الأوقاف في بعض الإِمارات العربية- ولعله صوفي، أو حوله بطانة صوفية- أصدر مذكّرة نُشِر مضمونها في أوائل شوال سنة","vol":"3","page":4},{"text":"(١٤٠٦ هـ) في بعض الجرائد كالبيان وغيرها، يتّهم فيها إخواننا السلفيين في تلك الِإمارة بتهم شتى، منها (التطرف) ! والخطورة على العقيدة الِإسلامية!\nوإنكار المذاهب الأربعة!!! وكلّ ذلك كذبٌ وزورٌ، الهدف منه ظاهر لكل ذي بصيرة في الدين، وهو التمهيد وتهيئة الجو لمنعهم من الدعوة إلى الله، وتبصير الناس بدينهم على كتاب الله، وسنة رسول الله – ﷺ -، ومنهج السلف الصالح. ومنهم الأئمة الأربعة ﵃ أجمعين.\nولم تكتف المذكرةُ بهذه التُّهَم، بل أضافت إلى ذلك تهمًا أخرى، تتعلق بشخصي أنا، هي أظهر بطلانًا من سابقاتها، فقالت:\n\"ويتزعمها شخص يُدعى ناصر الدين الألباني \".\nفهذا كذب وزور، يشهد به كل من يعرفني شخصيًا، فإن انكبابي على التأليف والتحقيق أكثر من نصف قرن من الزمان يحول بيني وبين التزعم\nالمزعوم، هذا لو كانت نفسي تميلُ إليه، فكيف وهو منافٍ لطبيعتي العلمية؟؟\nوأوضح ما في المذكّرة من الافتراء، قولُها عقب الزعم السابق:\n\"كما جرى طردهُ من الإِمارات قبل أربع سنوات ومنعه من العودة للبلاد\"!\nقلت: وهذا كذبٌ له قرونٌ كما يُقال في بعض اللغات؛ فإنه لم يكن شيء من ذلك ألبتة - والحمد لله، وليس أدَلَّ على ذلك من أنني عدت إليها\nبتاريخ ٣/٢٩/١٩٨٥ بإذن دخول رسمي رقم ٦٠٩٤/أ، ثم خرجت كذلك بتاريخ ٤/٥/١٩٨٥ كما هو مسجل في جواز سفري رقم ٢٨٤٠٢٤ س ر/٧٧.","vol":"3","page":5},{"text":"ثم إنني أرى أن هذا الخبرَ الكاذبَ الذي صدر من شخص مسؤول هناك، لا يمسّني أنا شخصيًا فقط، بل ويمسّ الدولة التي هو وزير فيها، إذ لا\nيعقل أن يوافق حُكّامها- وهم مسلمون مثلي- على الطرد المزعوم، لا لسبب يُذكر سوى أنني أقول: \"رَبِّي الله \"، وأدعو إليه، وهو القائل: \" وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ \"، في الوقت الذي يُسمح فيه للكفّار بالدخول إلى البلاد على اخْتِلاف أديأنهم وغاياتهم؟!\nاللهمّ فإنّي إليك أشكو غربة الِإسلام وأهله، اللهمّ فأَعِزَّ المسلمين، وأَذِلَّ الكافرين والمنافقين.\nثم إنَّ من فريات تلك المذكرة قولها:\n\"إن هذه الجماعة تنكر المذاهب الأربعة\"!\nفأقول: هذا كذبٌ وزورٌ، فنحن نُقَدِّرُ الأئمةَ الأربعةَ- وكذا غيرهم- حق قدرهم، ولا نستغني عن الاستفادة من علمهم، والاعتماد علىِ فقههم، دون تعصُّب لواحد منهم على الآخرين، وذلك ممّا بَيّنته بيانًا شافياَ منذ أكثر من ثلاثين سنة في مقدمة كتابي: \"صفة صلاة النبي – ﷺ - من التكبير إلى التسليم كأنك تراها\"، فإليها أُحِيلُ من كان يريدُ التأكّد من كذب هذه الفرية.\nوإنّ مِن أفرى الفِرى قولَها عطفًا على ما سبق:\n\"وتُشَكّك بسنة رسول الله – ﷺ - عن طريق تكذيب أحاديث (!) الصحاح المعتمدة، والتشكيك بصحة بعض الأحاديث النبوية الأخرى\"!\nفأقول: \"سُبْحَانَكَ هذا بُهْتَان عَظِيمٌ \" و\"إِفْكٌ مُبِيْنٌ \"، واعتداءٌ جسيم على مسلم نذر نفسه ووقته وجهده لخدمة السنة والدفاع عنها والرد على مخالفيها، وتمييز صحيحها من ضعيفها، وقضى في ذلك أكثر من نصف","vol":"3","page":6},{"text":"قرن من الزمان، لا يَكَلّ ولا يَمَلّ، والحمد لله. وله في ذلك المؤلفات الكثيرة التي يشهد بفائدتها وأهميتها كبارُ العلماءِ والأدباءِ، وينتفع بها الملايينُ من طُلَاّب العلم في كل البلاد الِإسلامية وغيرها، وقد أُعيدَ طبع الكثير منها، وبعضها يُنْبئ عن ذلك صريح اسمها، مثل \"دفاع عن الحديث النبوي \" و\"منزلة السنة في الِإسلام، وأنه لا يُستغنى عنها بالقرآن \"، و\"الذَّبُّ الأحمد عن مسند الِإمام أحمد\" ولم يُطبع بعد، وهو في الرد على من نفى صحة نسبة\n\" المسند للِإمام احمد، وغيرها كثير مما هو مطبوعٌ معروفٌ، وقد جمع أسماءَ الكثير منها بعضُ المُحِبين في كتبٍ ورسائلَ، وقفتُ وأنا أكتبُ هذه المقدمة على واحدة منها مطبوعة بعنوان:\n\"سُلَّم الأماني في الوصول إلى فقه الألباني \".\nوفي اعتقادي أن تلك المذكرة الجائرة، تُشير بهذه الفرية الباطلة إلى جهودنا المستمرّة في خدمة السنّة المطهّرة التي منها بيانُ الأحاديث الضعيفة والموضوعة، الدائرة على ألسنة كثير من الخطباء والمحاضرين والمدرسين وغيرهم من خاصّة المسلمين وعامّتهم، متوهّمين أنها أحاديثُ صحيحةٌ، وهي عند أهل العلم ضعيفةٌ أو موضوعة، فيتهمهم الجُهّال بأنهم يُكَذّبون بالأحاديث الصحيحة، والله المستعان.\nوفي ختام هذا الردّ لا بُد لي من أن أُذَكِّر صاحب تلك المذكرة وبطانته إن كانوا مؤمنين بفول رب العالمين:\n\" وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا \".\nوبقوله – ﷺ - الثابت عنه- وهم لا يُكَذِّبُونَ بالأحاديث الصحيحة إن شاء الله! -:","vol":"3","page":7},{"text":"\"من قال في مؤمن ما ليس فيه أسكنه الله رَدْغَة الخَبال حتى يخرج مما قال، وليس بخارج \". (الصحيحة ٤٣٨ والإرواء٢٣١٨)، و(ردغة الخَبال)\nجاء تفسيرها في حديث آخر أنها: عصارة أهل النار. نسأل الله السلامة والعافية في الدنيا والآخرة.\nذلك هو المثال الأول من أمثلة محاربة الدعاة إلى الكتاب والسنة.\nوتمييز صحيحها من ضعيفها.\nوالآن جاء وقت بيان المثال الآخر فأقول:\nهناك في المغرب رجل ينتمي إلى العلم، وله رسائل معروفة ويزعم أنه خادم الحديث الشريف، وهو الشيخ عبد الله بن الصدِّيق الغُماري وهو يختلف عن الرجل الأول المشرقي من حيث إِنه معروف بعدائه الشديد منذ القديم لأنصار السنّة، ولِكل من ينتمي إلى عقيدة السلف، مما يدل العاقل أنه لم يستفد من الحديث إلا حمله! ولا أدل على ذلك من كتيب له طُبع في هذه السنة (١٩٨٦) ب (طنجة) بعنوان:\n\" القول المقنع في الرد على الألباني المبتدع \"!\nأقول: إن كل من يقرا هذا العنوان من القرَّاء همهما كان اتِّجاهه- يتسائل في نفسه متعجبًا: ماذا ارتكب الألبانيُّ من البدع - وهو المعروف بمحاربته إياها في محاضراته وكتبه، ومن مشاريعه المعروفة \" قاموس البدع \"، وقد نص على الكثير منها في فصول خاصة في آخر بعض كتبه، مثل بدع الجنائز، وبدع الجمعة، وبدع الحج والعمرة، فما هي البدع التي جاء بها الألباني حتى وصمه الغُماري بـ \"المبتدع \"؟ مع أنه كان \" أَحَقَّ بِهَا وَأَهْلَهَا \"، لأنه هو المعروف بالابتداع شي الدين، والانتصار للمبتدعة والطُرُقِيِّين، كما يشهد بذلك كل من اطلع على شيء من رسائله، وحسب القارئ دليلًا على ما","vol":"3","page":8},{"text":"أقول. أنه شيخ الطريقة الشاذلية الدرقاوية الصديقية، وهو يفخر بذلك في بعض كتاباته (١)، كما يفخر بأنه خادم السنة! وليته كان خادمًا لها. بل نقنع منه أن لا يكون من الهادمين لها!\nفإذا بدأ القارئ بقراءة كُتيّب الغُماري، فسرعان ما يبدو له أن موضوعه حديثيّ مَحْض يرد فيه على الألباني بعض ما انتقده عليه في تعليقه على رسالة: \"بداية السُّول في تفضيل الرسول – ﷺ - للإِمام العزّ بن عبد السلام، من بعض الأحاديث الضعيفة والموضوعة، وغير ذلك، وأنَّه لا علاقةَ له بالبدعة كما سيأتي إن شاء الله تعالى بيانُه. ثم يتابع القارىءُ القراءةَ فيجد أن الشيخ الغُماري كأنه شعر بأنه لم ينل من الألباني بغيته من التشهير به، وبيان جهله الذي يرميه به في رده عليه من الناحية الحديثية، لذلك قفز إلى مناقشة الألباني في بعض المسائل الفقهية، ففيها يجد المسألة التي من أجلها وَصَمَ الغُماريُّ الألبانيَّ ب (المبتدع)، أَلَا وهي قولُه بعدم شرعية زيادة كلمة (سيدنا) في الصلوات الِإبراهيمية! اتباعًا لتعليمه – ﷺ - أمته إياها بقوله:\n\"قولوا: اللهم صل على محمد ... \".\nوهنا يزداد القارىء اللبيب استغرابًا، ويتساءل مجددًا: كيف يكون مبتدعًا من التزم تعليم النبي – ﷺ - ولم يزد عليه شيئًا، ولا يكون الغُماري هو المبتدع حقًا وهو لا يرى هذا الالتزام؟! بل هو ينكره على الألباني؟!\nقلت: بل وعلى السلف جميعًا من صحابة وتابعين، وأئمة مجتهدين، فإنّهم قدوتي في عدم شرعية ذلك، وبخاصة الحافظ ابن حجر الذي أفتى بذلك، وقد نقلت فتواه في تعليقي على \"صفة الصلاة\"، وختمها بقوله:\n_________\n(١) انظر مقدمته على كتاب أخيه الشيخ أحمد: \" الحسبة \".","vol":"3","page":9},{"text":"\"ولو كانت زيادة (سيدنا) مندوبة ما خفيت عليهم حتى أغفلوها، والخير كله في الإتباع \".\nوأشار الغُماري إلى فتوف الحافظ التي ذكرت خلاصتها في تعليقي على \"فضل الصلاة على النبي – ﷺ - لِإسماعيل القاضي (ص ٢٦)، وتعقب الغُماري هذه الخلاصةَ بقوله (ص ٢٠- ٢١):\n\"وهذا جمودٌ شديدٌ، وتزمُّتٌ ممقوت ... \"، إلى آخر هرائه الذي ذكر فيه حكاية عن فلَاّح لا تنطبق إلاّ عليه، ثم قال:\n\"فنحن حين نذكر السيادة في الصلاة على النبي – ﷺ - لم نزدها من أنفسنا (!) ولكن من قوله – ﷺ – \" أنا سيد ولد آدم \" ... والمبتدع الألباني وقع في البدعة التي ينعاها علينا، وهو لا يشعر، لضعف فهمه وقلّة إدراكه، فهو حين يُصَلّي على النبي – ﷺ - في خطبة كتبه يُصَلّي على أصحابه معه، وزيادة الصحابة بدعة، لِما تقدم بيأنه \".\nفتأمل أيها الأخ القارىء! إلى غرور هذا الرجل وجهله وإقدامه على الاستدلال بالحديث المذكور على بدعته، فإنَّ لازِمَه أنَّ السلفَ كانوا غافلين عن دلالتهِ، فما أحقَّه بوعيد قوله تعالى في كتابه: \" وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا \".\nوقد زاد عليه أخوه أحمدُ في ذلك، فألّف كتابًا يُغنيك اسمُه عن مضمونه ودَلالةً على انحرافه عن السبيل وهو: \"تشنيف الآذان باستحباب السيادة في الصلاة والِإقامة والأذان \"! ووافقه الغُماريُّ الصغيرُ على ذلك (ص ٥١) من رسالته التي سمّاها: \"إتقان الصنعة في تحقيق معنى البدعة\"!\nعلى حد قوله – ﷺ – \" ... يُسَمّونها بغير اسمها\"!","vol":"3","page":10},{"text":"ذلك قولُهم! وهم يعلمون أن الأذان وما ذُكِرَ معه توقيفيٌّ بوحي السماء، وقد بَلَّغَهُ – ﷺ – أصحابه وعلَّمهم إياه كما أُنْزِلَ، فلا يجوز التقدُّمُ بين يديه – ﷺ – والزيادةُ عليه اتفاقًا، ولا أخال يخالف فيه إلا ضال مُضِلٌّ، حتى ولا صاحب هذا الرد المفظع! فإنه قد صرح فيه بذلك، ولكنه- لجهله البالغ- وضعه في غير موضعه، فقال (ص ٩- ١٠):\n\"وننبه هنا على خطأ وقع من جماهير المسلمين، قلد فيه بعضهم بعضًا ولم يتفطن له إلا الشيعة (!) ذلك أن النإس حين يُصَلّون على النبي – ﷺ – يذكرون معه أصحابهُ، مع أن النبي – ﷺ – حين سأله الصحابةُ فقالوا: كيفَ نُصَلّي عليك؟ أجابهم بقوله: \"قولوا: اللهم صل على محمد وآل محمد\"، وفي رواية: \"اللهم صل على محمد وأزواجه وذريته \"، ولم يأت في شيء من طُرُق الحديث ذِكْرُ أصحابه. مع كثرة الطرق وبلوغها حدَّ التواتر، فذكر الصحابة في الصلاة على النبي – ﷺ – زيادة على ما علّمه الشارع واستدراك عليه\nوهو لا يجوز\".\nقلتُ: ليس في هذا الكلام من الحق إلا قولك الأخير: أنه لا تجوز الزيادة على ما علمه الشارع.. إلخ، فهذا حق نقولُ به ونلتزمُه، ما استطعنا إلى ذلك سبيلًا، ولكن ما بالك أنت وأخوك خالفتم ذلك، واستحببتم زيادة كلمة (سيدنا) في الصلاة عليه ﵌ ولم تَرِدْ في شيء من طُرُق الحديث؟! أليس في ذلك استدراكٌ صريحٌ عليه ﵌ يا من يَدَّعي تعظيمه بالتقدُّم بين يديه؟!\nأمّا سائر كلامك فباطل لوجوه:\nالأول: انك أثنيت على الشيعة بالفِطْنة، ونَزَّهْتَهُمْ عن البِدعة، وهم فيها من الغارقين الهالكين، واتَّهَمْتَ أهلَ السنة بها وبالبلادة والغباوة، وهم-","vol":"3","page":11},{"text":"والحمد لله- مُبَرَّؤن منها، فحسبُك قولُه – ﷺ – في أمثالك: \"إذا قال الرجل: هَلَك الناس فهو أهلكُهم \". رواه مسلم.\nالثاني: أنك دلَّسْتَ على القُرّاء، فأوهمتهم أن الحديث بروايتيه هو مختصر كما ذكرته ليس له تتمة، والواقع يُكَذِّبك، فإنّ تتمتَه في \"الصحيحين \"\nوغيرهما:\n\"كما صلَّيت على إبراهيم. . .، اللهمّ بارك على محمد ... \" إلخ الصلوات الِإبراهيمية المعروفة عند كل مُصلٍّ، ومذكورة في \"صفة الصلاة\".\nالثالث: فإنْ قلتَ: فاتني التنبيه على تمام الحديث.\nقلنا لك: هَبْ أنّ الأمرَ كذلك- وما أظنّ- فاستدلالُكَ بالحديث حينئذ باطلٌ، لأنّ أهل السنة جميعًا الذين اتَّهَمْتَهم بما سبق لا يذكرون أصحابه – ﷺ - في هذه الصلوات الإبراهيمية!\n\"الرابع: فإنْ قلتَ: إنّما أعني ذكرهم الصحابة في الصلاة على النبي وآله في الخُطب!\nقلنا: هذا وإن كنت قد صرحتَ به في آخر رسالتك (ص ٢١) ونقلتُه عنك فيما سبق (ص ١٠) - فإنه لا يساعدك على إرادةِ هذا المعنى استدلالُك بالحديث لكونه خاصًّا بالصلاة لا الخطبة كما بَيَّنْتُ آنفًا، وقولك في آخر تنبيهك المزعوم:\n\"فذكر الصحابة في الصلاة على النبي – ﷺ - زيادة على ما علمه الشارع، واستدراك عليه وهو لا يجوز\".\nحقًا إن ذلك لا يجوز، ولكن أين تعليمه الصلاة عليه في خطبة الكتاب الذي ذُكر فيه هوﷺ - وآله دون الأصحاب، حتى يكون ذكرهم زيادة واستدراكًا","vol":"3","page":12},{"text":"عليه صلى الله عليه وعلى آله وصحابته أجمعين؟!\nالخامس: فإنْ قلتَ: إنما استدللتُ بالحديث لقوله – ﷺ -: \"قولوا: اللهم صل على محمد ... \"، فعَمَّ ولم يخص صلاة ولا غيرها.\nفأقول: هذا العموم المزعوم أنت أول مخالف له، لأنه يستلزم الصلاة عليه – ﷺ - بهذه الصلوات الِإبراهيمية كلما ذكر ﵊، وما رأيتك فعلت ذلك ولو مرة واحدة في خطبة كتاب أو في حديث ذكر فيه النبي – ﷺ -، ولا عَلِمْنَا أحدًا من السَّلَف فعل ذلك، والخير كلُّه في الإتباع، والسرُّ في ذلك أنَّ هذا العمومَ المُدَّعى إنما هو خاصٌّ بالتشهُّد في الصلاة كما أفادَتْهُ بعضُ الأحاديث الصحيحة، ونبَّه عليه الِإمامُ البيهقيُّ فيما ذكره الحافظ في \"فتح الباري \" (١١/١٥٤- ١٥٥- الطبعة السلفية)، فَلْيراجِعْه مَن شاء، ولذلك كنت اخترتُ الصلاة عليه – ﷺ - بهذه الصلوات الِإبراهيمية في كل تشهُّد؛ وسط وأخير، وهو نصّ الِإمام الشافعي كما تراه في \"صفة الصلاة\" (ص ١٨٥) مشروحًا.\nوكيف يمكن أن يكون هذا الاستدلالُ صوابًا وفيه ما سبق بيأنهُ من المخالفاتِ والمنكراتِ؟ مع أنه لم يَقُلْ أحدٌ من أهل العلم ببدعيّة ذكر الصحابة معه – ﷺ - في الصلاة عليه تبعًا كما تزعم أنت، بل ما زالوا يذكرونهم في كُتُبهم سَلَفًا وخَلَفًا، كالِإمام الشافعي في \"رسالته \" على ما ذكره الحافظ السَّخَاوي في \" القول البديع \"، والرافعي والشِّيرازي والنَّووي وابن تيميّة وابن القَيِّم وابن حَجَر، وغيرهم كثير وكثير جدًا لا يمكن حَصْرُهم، ما زال كل واحد منهم \"يصلي على النبي – ﷺ - في خطبة كتبه، يصلي على أصحابه معه \" كما أفعل أنا أحيانًا. اقتداءً بهم، وبخاصة أن الحافظ ابن كثير نقل في \"تفسيره \" الِإجماع على جوازه، ومع ذلك كُلِّه رميتني بسبب ذلك بدائك","vol":"3","page":13},{"text":"وبدَّعتني، أفهؤلاء الأئمّة مبتدعةٌ عندك! ويحَك، أم أنت تزن بميزانين وتكيل بِكَيْلين؟! وماذا تفولُ في أخيك الشيخ أحمد فإنّه أيضًا يفعل مثلي في خُطب بعض كتبه، مثل كتابه \"مسالك الدلالة\" ورسالته في القبض، أتراه مبتدعًا أيضًا؟ يمكن إن يكون كذلك في غير هذه المسألة، أمّا فيها فلا، وكذلك فعل أخوك الآخر المُسَمّى عبد العزيز في خطبة كتابه \"التحذير\" وكتابه \"تسهيل المَدْرَج إلى المُدْرَج \" أمبتدعٌ هو أيضًا؟! بل هو ما حَقَّقْْتَه أنت بذاتك في رسالتك \" الأربعين الصدِّيقية\" وخاتمة رسالتك الأخرى في \" الاستمناء\"! فما قولُ القراء في هذا الرجل المُتَقَلِّب كالحِرْباء؟!\nوخلاصة الكلام في هذا المقام: أن الغُماري اتفق مع أخيه على استحباب ذكر كلمة (سيدنا) في الصلوات الِإبراهيمية، مع كونها زيادةً على تعليمه – ﷺ - واستدراكًا عليه! وهو لا يجوزُ في صريح كلامه!!\nوتفرَّد هو خلافًا لأخويه وجماهير العلماء من قبل ومناقضةً لنفسه- على إنكار ذكر الصحابة مع النبي في الصلاة عليه في الخُطبة، وزعم أنه بِدعة، وأنّي لِفعلي ذلك مبتدعٌ عنده! وهو يعلم أن النبيَّ – ﷺ - كان يُصَلّي على أصحابه بمناسبات مختلفة، ومن ذلك حديث \"كان إذا أتاه قومٌ بصدقتهم قال: \" اللهم صلِّ عليهم \"، فأتاه أبو أَوْفى بصدقتهِ فقال: \"اللهم صَلِّ على آل أبي أوفى\". رواه الشيخان وغيرهما، وهو مُخَرَّج في \"الإِرواء\" (٨٥٣)\nوغيره. ولا دليل على أن ذلك من خصوصياته – ﷺ -، بل قد صح عن ابن عمر أنه كان يقول في الجنازة: \"اللهم بارك فيه وصل عليه، واغفر له، وأورده حوض رسولك ... \". رواه ابن أبي شيبة في \" المصنف \" (١٠/٤١٤)، وسنده صحيح على شرط الشيخين.\nوبعد هذا كله، فإني أرجو أن يكون ظهر للقراء جميعًا من هو","vol":"3","page":14},{"text":"(المبتدع)؟ وأنه يجوز لي أن أتمثل بالمثل السائر: \"رمتني بدائها وانسلّت \".\nثم إني اعتذر إليهم، فقد طال البحث مع هذا الرجل في هذه المسألة وبيان جهله وزغله فيها أكثر مما كنت ظننت، ولكن لعلّ الأمر كما قال تعالى:\n\" وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ \". ولعل من الخير أن يأخذ منه القراءُ مثالًا صالحًا لطريقة معالجة هذا الرجل لبعض المسائل الفقهية، ومبلغ علمه فيها، وصورةً عن أسلوبه في ردّه على من يخالفُه في الرأي، وكثرة نبزه إياه بشتى الألقاب، خلافًا لقول الله تعالى في القرآن: \" وَلَا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ وَمَنْ لَمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّالِمُونَ \"، وحَسبك من ذلك عنوان كُتَيِّبه! وأما ما في جوفهِ مما قاء به فشيءٌ ما رأيتُه ولا سمعتُه من فاجر فاسق مثل رميه إياي ب (اللمز، والتجهيل، والسّفه، والوقاحة، والزعارّة، والعَرَامة القبيحة، والضلالة العمياء، والافتراء، والبهت، والكذب)، وغير ذلك مما لا يُتَصَوَّرُ بذاءةً وفحشًا، مما لا فائدة للقارئ من نقل كلامه في ذلك إلّا الأسى والحزن على حال بعض العلماء في هذا الزمان، ولكن لا بُدَّ من نقل شيء منه حتى لا يظنَّ ظانٌّ ظنَّ السَّوْءِ، قال (ص ١٩) عامله الله بما يستحقُّ:\n\"وقد أخطأ من زَعَمَهُ وهابيًّا بل هو أعمقُ من الوهابيّين تعصُّبًا وأشدُّ منهم تَعَنُّتًا، وأجمدُ على بعض النصوص بغير فهم، وأكثر ظاهرية من ابن\nحزم، مع سلاطةٍ في اللسان، وصلابة في العناد لا تخطر بخلد إنسان، وهذا شعارُ أدعياء السنة والسلفيّة في هذا الزمان \"!\nقال:\n\"وَبَلَغنا عنه أنه أفتى بمنع إعطاء الزكاة للمجاهدين الأفغانيين نصرهم الله ... \"، إلخ هرائه وافترائه. قال:","vol":"3","page":15},{"text":"\"فما بالُ هذا الألبانيِّ المبتدعِ يُفَرّق بين المسلمين وُيضَلّل جمهورهم ... ولم يَبْقَ من المسلمين سنيٌّ إلا هو ومَنْ على شاكلتهِ من الحشوية والمُجَسِّمة الذين ينسبون إلى الله تعالى ما لا يليق بجلاله \".\nأعودُ مرة أخرى لأقول: \"سُبْحَانَكَ هذَا بُهْتَانٌ عَظِيمٌ \" و\"إِفْكٌ مُبِيْنٌ \".\nولا مجالَ للردِّ عليك في هذه الفريات والأكاذيب سوى أَنْ أخاطبك بقول الله تعالى للمشركين واليهود: \" قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ \"\nولن تستطيعَ إلى ذلك سبيلًا، إلاّ إنِ استطاع المشركون واليهودُ أَن يأتوا ببرهأنهم!\nوإنَّ من عدل الله تعالى وحكمتهِ في الظالم الفاسق من عباده أن يُجري على لسأنه ما يدلّ الناس على كذبه وبهتأنه، مثل قول الغُماري:\n\"وبَلَغنا ... \"، فإنه مخالفٌ لصريح الآية: \" يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا ... \"، فلو أن الغُماريَّ كان مؤمنًا حقًا لاستجاب لأمر ربه\nولتبين لهَ أن ما بلغه كذبٌ أيضًا وزورٌ، وهذا أقولُه إذا لم يكن هو مصدرَ هذه الفرية أيضًا، فإنها ليست بأخطر من سابقاتها! عامله الله بما يستحق، فإن الذي أفتيتُ به خلافُ ما ادّعاه (١)، والله المستعان.\nوقد يتساءلُ بعضُ القُرَّاءِ عن السبب الذي حمل هذا الغُماريَّ على ارتكاب كل هذه الرزايا والمخازي؟\nفأقول: لا أعلم لذلك سببًا يُذكر، إلّا عداءَه الشديدَ لأنصار السنة والداعين إليها، والمعروفين في بعض البلاد ب (السلفيّين) . فهو يبغضهم بُغضًا شديدًا، ويحقد عليهم حقدًا بالغًا، فهو عليهم (أحقد من جَمَل) كما\n_________\n(١) وقد نشر شيء من ذلك في بعض المجلات، مثل \"التوحيد\" المصرية، و\"الجامعة السلفية \" الهندية، وسجل في بعض الأشرطة.","vol":"3","page":16},{"text":"جاء في المَثَل، ولذلك رماهم بالحشوية وبالتجسيم، كما فعل أسلافهُ من الجهميّة والمُعَطّلة منذ القديم، وخَصّني أنا من بينهم فاتّهمني بمختلف\nالأكاذيب، وبالتفريق والتضليل! وما نقلته عنه من التُهم دليلٌ واضحٌ على أنَ هذا إنما هو صمْتُه، فالله حسيبُه.\nولعلَّ القراء يلاحظون معي اتفاق هدفِ الغُماري هذا، مع هدف ذاك الوزير الصوفي في التهويش، وإثارة الناس على السَّلفيين عامة، وعَلَيَّ\nخاصة، وفي هذه السنة بالذات، فهل كان ذلك عن اتفاق سابق بينهما في مكان ما، كما قال ﷿: \" أَتَوَاصَوْا بِهِ، بَلْ هُمْ قَوْمٌ طَاغُونَ \"،أم الأمر كما قال في آيةٍ أخرى: \" تَشَابَهَتْ قُلُوبُهُمْ \"؟!\nوفي اعتقادي؛ أن الذي حمله على أنْ خَصَّني بتلك الحملة الشَّعْواء العمياء أنني كنت انتقدتُه لأوّل مناسبةٍ عَرَضتْ لي، وذلك في مُقَدّمتي لرسالة العز بن عبد السلام: \"بداية السُّول في تفضيل الرسول – ﷺ- \"، في بعض ما علّقه هو عليها من قبل، فلما وقف على نقدي هذا، وتبيّن له صوابُه، لم يَسَعْهُ إلا أن يعترفَ ببعضه، ولكنْ بطريقةٍ خبيثةٍ، يُخفي بها على القُرَّاءِ أنه مما استفاده من نقدي! وسكت عن بعض وزاغ عنه، فلم يتعرّض له بذكر! ولا يخفىِ على القراء، أن معنى ذلك أنه معترفٌ أيضًا بصواب نقدي إياه فيه أيضاَ، وأنه حقٌّ، ولكنه مع ذلك فقد كتمه، فَصِفَةُ مَنْ تكونُ هذهِ يا أيّها الغُماري؟، والله ﷿ يقولُ في كتابه:\nوَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ \". وقال: \" يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُون \"؟!\nوفي بعضِ آخر زاغ عن الحقّ، وجادل بالباطل، وبطريقةٍ فيها الكثيرُ من اللفّ والدَّوَرانَ.","vol":"3","page":17},{"text":"ولا بُد لي من بيان ذلك ولو طال بنا الكلام، فإنه هو المقصود من الرد على هذا الرجل في هذه المقدمة، وما قبله كان من قبيل التوطئة له، والله\nالمستعانُ.\nوقبل الشروع في ذلك، لا بأس من التنبيهِ على أن نقدي للغماري لم يكن فيه شيءٌ من التهجُّم عليه، ولا لَمَزْتُهُ بأشياءَ حصلت في تلك الرسالة كما\nزعم في مقدمة كتَيِّبهِ الصغير، اللهمّ إلّا إن كان يَعُدُّ الردَّ العلميَّ، وبيانَ أوهامِ مَنْ يُخَلِّط في هذا العلم، تَهَجُّمًا وَلَمْزًا. فقد فعلتُ ذلك، وهو شأنُ أهلِ العلم دائمًا، كما قال مالكٌ رحمه الله تعالى: \"ما منّا من أحدٍ إلا رَدَّ ورُدَّ عليه إلا صاحب هذا القبرﷺ – \"، فكيف إذا كان المردودُ عليه من أهل الأهواء يَدّعي ما لا علم له به؟ كهذا الرجل المعجب بعلمه الذي سمح لمن طبع رسالته في الكبائر أن يُلَقِّبه ب (الِإمام الحافظ) ! بل قال هو عن نفسه في مقدمتها! أنه تمكن في علم الأصول، وَبَرَّز فيه على الشيوخ؛ بله الأقران!\nوقال فيها مُتَعاليًا على العلماء:\n\"وهذا بحثٌ مهمّ، يجهله كثيرٌ من أهل العلم \"!\nعجيبٌ - والله- أمرُ هذا الرجل، يتبجّح بكل هذا، ثم يرميني به دون ما خجل أو حياء. انظر كتيبه الصغير (ص ١٢) .\nومناقشتي إياه- فيما تقدم- حول استحبابه زيادة كلمة (سيدنا) في الصلوات الِإبراهيمية، واستنكاره الصلاة على الصحابة، قد بَيَّنْتُ للقراء\nمَبْلَغَهُ من العلم ومعرفتَه بالفقه، وأنه دَعِيٌّ في هذا التبجُّح ونحوه، والآن أبد! - بإذنه تعالى- ببيان ما وعدتُ به آنفًا، وشرح موقفه تجاه نقدي السابق إياه، وبذلك يظهرُ أيضًا للقراء جميعًا أنَّ علمه في الحديث وأصوله، كعلمه في الفقه وأصوله، ولولا تلك الأكاذيبُ والأباطيلُ التي رماني بها لما استحسنتُ","vol":"3","page":18},{"text":"أن أَذكَرَ القراء بقول الشاعر في مثله وهو يصدق عليه:\nزَوَامِلُ للَأشْعارِ لا عِلْمَ عِنْدهم *** بجَيدها إلا كعلم الَأبَاعرِ\nلَعَمْرُكَ مايَدْري البعيرُ إذا غَدَا *** بَأحمالهِ أَوْراح مافي الغَرَائرِ\nلفد كان نقدي على الغُماريِّ محصورًا في خمسة مواضيعَ، ألَخِّصُها هنا بما يلي:\nالأول: أنه لا يُعْنى ببيان مرتبة الأسانيد والأحاديث من صِحّة أو ضعف إلا نادرًا، مع أن ذلك هو المقصودُ من التخريج.\nالثاني: أنه يعتمد على تحسين الترمذي، وظنّي به أنه يعلم تساهله فيه ...\nالثالث: إهماله تخريج بعض الأحاديث، ولعلّ ذلك كان سهوًا منه، بعضها في \"الصحيحين \".\nالرابع: يعزو بعض الأحاديث لغير المشاهير كأصحاب \"الصحاح \" و\"السنن \".\nالخامس: تقويته لحديث ابن مسعود: \"الخلق كلهم عيال الله ... \"\nبقوله: \"إسناده جيد\"! مع أنَّ فيه متروكًا، وكحديث: \"أنا سيد ولد آدم، وعلي سيد العرب \". فإنه قال: \"حديث ضعيف، خلافًا لقول الذهبي: إنه\nموضوع \".\nفماذا كان جوابُ الغُماري على نقدي هذا؟ لم تُساعده نفسه الأمّارة بالسوء على الِإجابة العلمية الهادئة، فقد افتتح الجواب باتّهامه إياي ببعض تُهمه الكثيرة المُتَقَدّمة، فزعم أنّني تهجّمتُ عليه وَلَمَزْتُه! وهذا كذبٌ واضحٌ لمن تأمّل تأدُبي معه وتَلَمُسي له العذر بقولي: \"وظنّي به أنه يعلم ... \"،","vol":"3","page":19},{"text":"وقولي: \"ولعلّ ذلك كان سهوًا\"، فضاع- مع الأسف- الأدبُ معه، وجزاني جزاء سِنِّمار!\nوإليك الآن جوابَه عن تلك المواضيع، لتزدادَ معرفةً بعلمهِ في هذا المجال أيضًا، وبخُلُقه كذلك:\n١- لقد اعترف بما ذكرتُه ولم يحاولِ الزَّوَغان عنه - كما هي عادتُه - ولكنه سوّغ ذلك بقوله:\n\"لم أُبَيِّن الأسانيد، لأنّ الرسالةَ في الفضائل النبوّية، ولتلكَ الأحاديث ما يُؤيّدها من القرآن والسنة الصحيحة. على أن ممّا قرره العلماء ... جواز\nالعمل بالحديث الضعيف، في الفضائل والترغيب ما لم يكن موضوعًا ... \".\nوجوابًا عليه أقولُ:\nأولَاَ: هذا عذرٌ أقبحُ من ذنب كما يُقال، لأنّ كون الأحاديث في الفضائل ... كما زعمتَ، لا يمنعك- لو استطعت - من بيان مراتبها كما لم يَمْنَعْك ذلك من تخريج الكثير منها.\nثانيًا: لقد أَثْبَتُّ لك إنّ هذا الذي فعلتَه هو من باب الاشتغال بالوسيلة عن الغاية، وأنّ ذلك ليس من شأَن المتمكن في هذا العلم الشريف.\nوضربتُ لك هناك مثلًا بالذي يتوضّأ ثم لا يُصَلّي. فما بالُك أعرضتَ عن الجواب عنه، ولم تَنْبس ببنت شَفة حوله؟! أليس هذا اعترافًا منك أنك لست منهم؟!\nثالثًا: أمّا استرواحُك إلى ما نَسَبْتَه للعلماء من جواز العمل بالضعيف فيٍ الفضائل، فهو من خَلْطك وزَوَغانك الذي عُرِفْتَ به في ردودك، وبيان ذلك من وجهين:","vol":"3","page":20},{"text":"الأول: أن ذكر الحديث الضعيف دون بيان ضعفه شيء، والعمل به شيء آخر، كما هو ظاهرٌ بداهةً، فإنّ العُلَماءَ ﵏ وإن اختلفوا في جواز العمل بالحديث الضعيف في الفضائل على تفصيلٍ يأتي ذِكْرُهُ أو الِإشارةُ إليه، فإنه لا قائلِ مطلقًا بوجوب العمل به، بخلاف ذكره دون بيان\nضعفه؛ فإنه لا يجوزُ بداهةَ، لأنّ الذي يفعلُ ذلك - كالشيخ الغُماري مثلًا - له حالةٌ من حالتين لا ثالث لهما:\nالأولى: إن يعرفَ ضعفه ثم لا يُبَيِّنه. فهذا لا يجوزُ لما فيه من إثم كتمانِ العلم، وإيهام من لا علم عنده- وهم جمهورُ المسلمين خاصّتهم وعامّتهم- صحتَه، وهو مما صرح الإِمام مسلم في مقدمة \"صحيحه \" بعدم جوازه، وكنت نقلتُ نصَّ كلامه وكلام غيره من الأئمة في مقدمة كتابي\n\"الأحاديث الضعيفة والموضوعة\"، ومقدمة كتابي \"صحيح الترغيب والترهيب \"، فليرجع إليهما من شاء البَسْط.\nوالأخرى: أن لا يعرفَ ضعفَه؛ لجهله بهذا العلم، كما هو الغالبُ على أكثر الناس وبخاصة في هذا الزمان، وإمّا لعدم توفر الأسباب التي تُيَسِّر له معرفةَ ضعفهِ، ففي هذه الحالة ينبغي له أن يُشير إلى ذلك بصيغة التمريض: \"رُوي عن رسول الله – ﷺ - كذا وكذا\"، كما ذكر ذلك ابن الصلاح وغيره، وفي رأي أنه لا بُدَّ من التصريح اليوم بواقع الأمر، كأن يقولَ:\n\"رُوي ... ولا أدري أثابت هو أم لا؟ \"، أو يقول: \"وهو ضعيف، أو ضعيف الإِسناد\"، إذا كان يعلم ذلك. انظر تمام هذا البحث في مقدمة \"صحيح\nالترغيب \" (ص ٢١- ٢٢) .\nقلت: فالغُماري إما أنْ يعلمَ ضعف تلك الأحاديث الضعيفة وَسكَتَ عنها فهو آثمٌ. وإما أن لا يعلمَ، فعليه أن يعترف بذلك، ولا يدافع عن جهله","vol":"3","page":21},{"text":"فيركن إلى قول من قال: يجوز العمل بالضعيف، في فضائل الأعمال! فإنه زَوَغانٌ منه عن البحث كما بَيَّنْتُ آنفًا، على أنه حُجَّة عليه لو كان يعلم، وبيأنه فيما يأتي بإذنه ﵎.\nالثاني: أنك حكيت عن الذين أجازوا العَمَلَ بالحديث الضعيف في الفضائل في أثناء تسويغك لعدم بيانك لضعف أحاديثك ما هو حُجَّةٌ عليك لو\nكنتَ تدري \"، يخرج من فمك، ويجري به قلمُك، فقد ذكرتَ عنهم (ص ٤) أنهم اشترطوا لجواز العمل به شروطًا منها:\n١- أن لا يشتدَّ ضعفُ الحديث.\n٢.- وأن لا يُعتقد ثبوتُه عن النبي – ﷺ -.\nوهذا منهم شيءٌ جيد جدًا، جزاهم الله خيرًا، وإن كان تحقيقُ ذلك عسيرًا جدًا على العلماء فضلًا عن غيرهم من العامّة ومُدَّعي العلم، بحيث\nصارت تلك الشروطُ نظريةً غيرَ واقعيةٍ كما حَقَّقْتُ ذلك في مقدمة \"ضعيف الجامع الصغير\" (ص ٤٧- ٥١)، و\"صحيح الترغيب \" (٣٤- ٣٦)،\nوضربتُ بعض الأمثلةِ وَقَعَتْ لبعضِ العُلَماءِ قَبْلَنا، وأذكرُ الآن أمثلةً أخرى صدرت من الغُماري هذا:\n١- \"مَنْ جمع بين صلاتين فقد أتى بابًا من أبواب الكبائر \".\nهكذا أورده في \"تنوير البصيرة\" (ص ٦٢) وقال:\n\"ضعيف \".\nوإنما هو ضعيفٌ جدًا كما قال الحافظُ ابنُ حجر، فيه حَنَش بن قيس وهو متروكٌ، وقد بَيَّنْتُ ذلك في \"الضعيفة\" (٤٥٨١) .\n٢- \"ليس منا من خصى أو اختصى، ولكن صُمْ وَوَفِّرْ شَعْرَ جَسدِك \".","vol":"3","page":22},{"text":"قال الغماري في \"الاستمناء\" (ص ٣٠):\n\"رواه الطبراني بإسناد ضعيف \"!\nوأقول: بل هو موضوعٌ، فيه المُعَلّى بن هلال الطَّحّان قال الحافظ:\n\"اتفق النُّقَّاد على تكذيبه \"!\nولذلك أوردته في هذا المجلد من \"الضعيفة\" (١٣١٤)، وذكرت فيه قول الهيثمي في الطحان هذا:\n\"متروك \".\nورددت فيه على من حَسّنه غفلةً عن علّتهِ، أو توهُّمًا أن له طريقًا أخرى، وإنما هو حديثٌ آخرُ! كما ستراه مُفَصَّلًا بإذنه تعالى.\nثم رأيتُ الغُماري قد أورد الحديث في كتابه الذي سماه \"الكنز الثمين \" (رقم ٣٢٠٥)، وقد صرح في مقدمته (ص ٤):\n\"أنه ليس فيه أحاديثُ ضعيفةٌ أو واهيةٌ \".\nفأقول: قد تبيّن لي أنه غير صادق فيما قال، وهذا هو المثال بين يديك، والسبب تقليدُه للمناوي وغيره، وهو مما اتهمني به في كُتَيِّبهِ الصغير (ص ٤)، فقد عاد إليه، وهذا من عدل الله وحكمته في عباده كما قيل: \"من حفر بئرًا لأخيه وقع فيه \"! وقد كنتُ تَتَبَّعْتُ أحاديثَ حرف الألف من كتابه المذكور \" الكنز\"، فوجدتُ فيه نحو مائتي حديث ضعيف أو موضوع من أصل (١٤٠٢) حديثًا، ولو أنّ في الوقت مُتَسَعًا، لوضعتُ عليه كتابًا أُبَيِّنُ فيه تلك الأحاديث وغيرها مما وقع له من الضِّعاف في بقيّةِ أحرف الكتاب، فقد وجدته فيه كالسيوطي في \"الجامع الصغير\"، الذي قال في مقدمته: أنه صأنه عمّا تفرد به كذّابٌ أو وضّاعٌ، ثم لم يَفِ بذلك، كما تراه مفصلًا في \"ضعيف","vol":"3","page":23},{"text":"الجامع الصغير\" ومقدمته، ومن ذلك هذا الحديث، ومن \"الجامع \" نقله الغُماري دون أي جهد منه أو تحقيق، ولذلك وقع منه هذا التناقض الفاحش الشديد: \"ضعيف \"، \"صحيح \"، وليس ذلك من قبيل اختلاف الاجتهاد، كما يقع ذلك لبعض العلماء، لأسباب معروفة، وإنما أتي من قِبَلِ رُكونهِ إلى التقليد، وجنوحه عن البحث والتحقيق، وإلا فكيف يمكن لباحثٍ عارفٍ بهذا العلم أن يُضَعِّف فقط، بله أن يُصَحِّح حديثًا فيه من اتّفَقَ النفاد على تكذيبه؟! وليس له طريقٌ أُخرى!\n٣- \"ركعتان بعمامة خير من سبعين ركعة بلا عمامة\".\nذكره الغُماري في رسالته \"إزالة الالتباس \" (ص ٢١) في أول أحاديثَ ستّة استدلّ بها القائلون بأنّ ستر الرأس من آداب الصلاة، ولكنّ الغُماري\nوهّاها كلها في صدد رَدّهِ عليهم، فإنه لا يرى أن ذلك كما قالوا، إلّا أنه قال في هذا الحديث:\n\"رواه ابو نعيم والدَّيْلمي، قال الحافظ السَّخَاوي: لا يثبت. وقال المُناوي: حديث غريب. قلت: وهذا الحديث مع ضعفهِ أقوى ما وَرَدَ في\nهذا الباب \"!\nكذا قال! تقليدًا منه أيضًا للمُناوي في \"فيض القدير\" و\"التيسير\"، وقد فاتهما أن فيه أحمد بن صالح الشُّمومي المكي كان يضع الحديث، ولعلهما توهما أنه أحمد بن صالح المصري الحافظ الثقة. وفي إسناده علّتان أخريان، وقد بيّنت ذلك كُلَّه في المجلد الثاني عشر من هذه السلسلة رقم (٥٦٩٩) .\nوالغرض مما سبق أمران اثنان:\nالأول: أن يكونَ طالبُ العلم على انتباهٍ وحذرٍ من حكم الغُماري أو","vol":"3","page":24},{"text":"غيره من المُتَساهلين أو المقَلّدين والجاهلين على الحديثِ بالضعفِ المطلق غير مقرونٍ ببيان شدّة الضعفِ، وُيرَتّب عليه جواز العمل به في الفضائل، وهو في الواقع واهٍ شديدُ الضعف، لا يجوز العمل به اتفاقًا.\nوالآخر: أن الشرط الأول الذي تقدّم ذِكْرُهُ عن الغُماري يستلزم أمرين اثنين:\nبيانَ ضعفه، وأنه ليس شديد الضعف.\nوبيان ذلك أن الغُماري إذا ذكر حديثًا ما وهو يعلم- فَرَضًا- أنه ضعيفٌ، وسكت عنه، ولكنْ من أين للقُرَّاء أن يعرفوا ضعفه عنده، وقد كتمه\nعنهم؟! فهم- والحالةُ هذه- سيعملون به ظانّين أنه ثابتٌ لسكوته عليه، كما هو واقعٌ معروفٌ من عامة الناس، فلهذا يجبُ بيأنهُ، تفريقًا بين الضعيف\nوالقوي اعتقادًا وعملًا، وهذا ما صرّح به الحافظ ابن حَجَر عقب الشرط الأول، فقال في \"تبيين العَجَب بما ورد في فضل رَجَب \" (ص ٢١):\n\"وينبغي مع ذلك اشتراطُ أن يعتقد العاملُ كونَ ذلك الحديث ضعيفًا، وأن لا يُشهر ذلك، لئلا يعمل المرءُ بحديث ضعيف، فَيُشَرِّعُ ما ليس بشرع،\nأو يراه بعض الجهال فيظنّ أنه سنةٌ صحيحةٌ، وقد صرّح بمعنى ذلك الأستاذ أبو محمد بن عبد السلام وغيره، وليحذر المرء من دخوله تحت قوله – ﷺ -:\n\"من حدّث عني بحديث يُرَى أنه كذبٌ فهو أحدُ الكَذَّابين \"، فكيف بمن عمل به؟! ولا فرق في العمل بالحديث في الأحكام أو في الفضائل، إذ الكل شرع \".\nقلت: وهذا الشرط مما تعمّد الغُماري طيَّه وكتمانَه أيضًا عن قُرَّائه، لأنه يعلم أنه يُدان به أكثر من الشرطين السابقين، وُيؤكّد ما قلتُ من وجوب بيان ضعف الحديث حتى لا يعمل به كما لو كان ثابتًا.","vol":"3","page":25},{"text":"وبذلك يتجلّى للقُرّاء أنّ اعتذار الغُماري عن سكوته عن تلك الأحاديث الضعيفة بدعوى أنها في الفضائل، أنه- صما لسبى- عذرٌ أقبح من ذنب، ومُكابرةٌ عن الاعتراف بالحقّ، وهو الكِبْر الذي من كان شي قلبه ذَرَةٌ منه لا يدخل الجنة كما صَحَ عن - ﷺ -.\nفالله أسألُ أن يُطهّر قلوبنا من الشقاق والنفاق، وسوء الأخلاق.\nوفي ردِّ الغُماري هنا أمورٌ أُخرى زلّت قَدَماه فيها؛ يطول الكلام حولها جدًا، وبخاصة في هذه المقدمة، وهو مَيْلُهُ إلى العمل بالحديث الضعيف في\nالأحكام أيضًا! ويزعم أنه كان في زاويته الصدِّيقية يلفت أنظار الطلبة إلى الأحاديث الضعيفة التي عمل بها الأئمة أو الجمهور وهي ضعيفة مع علمهم\nبضعفها.\nفتأمل أيها القارىء إلى هذا المفتري على الأئمّة، كيف يُضَلِّلُ طلبتَه وقُراءَه بمثل هذا الكلام المُضَلّل، فإنه يعلم أن عملهم بالحديث الضعيف يحتمل أن يكون لمطابقته لما يجوز الاستدلال به عند فِقْدانِهم الحديثَ كالقياس مثلًا، أو نحوه ممّا يقول به بعضُهم، فكيف إذا كان معه عندهم حديثٌ ضعيفٌ؟! وقد ذكر هو نفسُه نحو هذا المعنى في رسالته في \"الاستمناء لما (ص٣٥)، ومع الاحتمال يسقط الاستدلال، كما لا يخفى على ذوي العلم والكمال. كما تعلم أيضًا أن من المقرر عند علماء أصول الفقه والحديث أنه لا ئعمل به في الأحكام (١) . وقد ذكر هذا هو نفسُه في الصفحة المذكورة، ولكنه عاد لينقض ذلك بقوله (ص ٣٧): \"وقولهم: الحديث لا يُعمل به في الأحكام هو مما خالف فيه العلماءُ قولَهم، ذلك أنهم استدلّوا في كتبهم بكثير من الأحاديث الضعيفة ... \"، إلى آخر ما قال، وبئسَ ما قال،\n_________\n(١) انظر \" المجموع \" للِإمام النووي (١/٥٩) فقد عزا ذلك للعلماء جميعًا دون استثناء.","vol":"3","page":26},{"text":"فإنه يَتَّهم عُلماء الحديث والأصول جميعًا بأنهم يقولون بخلاف ما يفعلون!\nوتالله إن رأيتُ مثل هذا الرجل بَهْتًا وافتراءً وقِلَّةَ حياءٍ، فلقد هانت عندي كلُّ افتراءاته عَلَيَّ.- التي سبق أن ذكرتُ بعضها- حين رأيت اتِّهامَه المذكور للعُلماءِ دون أي استثناء، وما ذلك إلا لِيَتَّخِذَ فِعْلَهم- إنْ ثَبَتَ- حُجَّةً له فيما ذهب إليه من الجواز. والحق والحقَّ أقول: هو الذي يفعل بخلاف ما يقول، فكثيرًا ما يردُّ الحديث الذي عند خصمه بضعف إسناده كما فعل في حديث \"صلاة بعمامة ... \" المُتَقدّم، فإنه لم يعمل به مع أنه موافقٌ لقوله في العمل بالحديث الضعيف في الفضائل والأحكام، فهذا من الأدلّة الكثيرة على أنه يكيلُ بكيلين، ويلعبُ على الحبلين.\nومن تلك الأمورِ التي زَلَّ فيها الغُماريُّ المغمورُ قوله:\n\"والجمهورُ الذين أجازوا العمل بالضعيف في الفضائل ونحوها اقتدوا بصنيع الشارع حيث تجاوزَ في الفضائل ما لم يتجاوزْ في الفرائض\nوالأحكام. وإليك أمثلةً من ذلك ... \".\nثم ساق سبعةً منها كلُّها تدورُ حول إباحتهِ تعالى على لسان نبيِّه في النوافل ما لم يَبح لهم في الفرائض!\nفأقول: هذا من تدليساتهِ ومُغالَطاتهِ الخبيثة، إذ إِنَّ التجاوز الذي في هذه الأمثلة ونحوها لا يعني الاستحبابَ المقصودَ من قول القائلين بجواز العمل بالحديث الضعيف ... لأنهم إنما يَعْنونَ الاستحبابَ، أي أنّ العمل به أفضلُ من تركه، وليس الأمرُ كذلك في الأمثلة التي أوّلها صلاة النافلة؛ من قعود مع القُدرة على القيام، فهذا جائزٌ وليس بمستحبّ، بل المستحبّ أن يُصلي قائمًا، وكذلك القول في سائر أمثلته. فسقط كلامه بِرُمَّتهِ.\nثم لو صحَّ كلامُه في الفضائل فما فائدته وهو يقول بما هو أكثر وأدهى","vol":"3","page":27},{"text":"وأَمَرّ، وهو جوازُ العمل بالحديث الضعيف في الأحكام أيضًا؟!\nلعلّه يُقدم لِلْقُراء مَدْرَكًا أيضًا لهذا القول لم يعرفه الأوّلون والآخِرون، كما فعل في الذي قبله مُتَجاهلًا مَدْرَكَ العلماء الذين قالوا بعدم جواز العمل بالضعيف في الفضائل بله الأحكام، وهو أنّ الحديث الضعيف لا يُفيد إلاّ الظن المرجوح، والعمل بالظنّ المرجوح لا يجوزُ بأدلّة معروفة في الكتاب\nوالسنة، بل ذلك من عمل المشركين الذين قال فيهم ربُّ العالمين: \"إِنْ يَتَّبِعُوْنَ اِلَّا الظَّنَّ وما تَهْوَى الَأنْفُسُ \"، \"إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الحَقِّ شَيْئًا\"، وهو أكذب الحديث، وقد نهى النبي - ﷺ - عن العمل به في الحديث الصحيح: \"إياكم والظنَ فإنَ الظنَ أكذبُ الحديث \". (انظر مقدمة \"صفة صلاة النبي - ﷺ - \" و\"صحيح الترغيب \"، و\"صحيح الجامع \"، و\"ضعيف الجامع \")، فإنَ فيها بَسْطًا وافيًا للموضوع.\nفتجاوز المَغْمور كلَّ هذه الأدلّةِ وأعرض عنها إلى رأيه الفَجّ، وهو يعلم قول أهل العلم جميعًا: \"لا اجتهادَ في مورد النصّ \"، و\"إذا ورد الأثر بَطَلَ النظر\"، ولكنْ ما قيمةُ قولهم تجاه من ابتلي باتِّباع الهوى، وقلب الحقائق ولم يَخْشَ الله ﵎!؟ نسألُ الله السلامةَ.\nولقد قَفّ شعري- والله- من قوله: \"اقْتَدوا بصنيع الشارع \"! فإنَّ التشريع من أفعالهِ تعالى الخاصة به، فليس لأحدٍ أن يصنعَ صُنْعَه، وُيشَرِّعَ للناس ما لم يشرعه \" أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّه \".؟! فهل يعني المغمورُ بقوله هذا: أنه يجوز لغيره تعالى أن يقتدي به وُيشَرِّع للناس مثلَ تشريعه، أم أنّ الهوى أعمى قلبه فنطق بكلمةِ الكُفْر، وما قَدَرَ الله حقَّ قدرهِ؟!\nبقي شيءٌ واحدٌ مضى من كلامه لم نتعرّض له بِرَدٍّ، وهو قوله:","vol":"3","page":28},{"text":"\"ولتلك الأحاديث (يعني الضعيفةَ التي سكت عن بيانِ ضعفها) ما يُؤٍّيدُها من القرآن والسنة\"!\nهذه مجرّد دعوى، يستطيعها البَطَلَة، ولا يعجزُ عنها أصغر الطَّلَبة، ولو كانوا من المُتَخَرِّجين من الزاوية (!) فلا تستحقّ الردّ ولو بكلمة.\nوبهذا ينتهي رَدّي على جوابه عن نقدي الأول إياه، فلننقل إلى القُرّاء جوابَه عن نفدي الثاني له، وهو اعتماده على تحسين الترمذي مع تساهلهِ\nفيه. فقد قال:\n٢- \"لم أَعْتمد على تحسين الترمذي في تلك الرسالة إلا مؤَّةً أو مَرتَيْنِ على الأكثر، ولم يكن تقليدًا بل إقرارٌ له لأنه صوابٌ \".\nأقول: هذا كسابقهِ مُجَرّد دعوى، فهي مردودةٌ، ولو كان صادقًا لسَارَعَ إلى الدفاع عن نفسه بالدليلِ والحُجَّة، فإنه في موضعِ التُّهمةِ، فلماذا لا يدفعُها عن نفسه إنْ كان قادراَ عليها؟! وذلك بأن يأتي بحديثٍ من الأحاديث التي أشارَ إليها وُيبَيِّن وجه الصواب في تحسينه.\nومن المؤسف أن رسالة \"بداية السول \" بتعليقه ليست الآن في متناول يدي، لنؤكّد للقُرَّاء أنه غيرُ صادقٍ فيما يَدّعيه، بمثال ننقلُه منها، ولكنْ من الممكن التمثيل بحديث عرض مفاتح كنوز الأرض على النبي - ﷺواختياره أن يكون نبيًا، وفيه أنه قال: \"أجوعُ يومًا وأشبعُ يومًا ... \" الحديث، فإنه في الرسالة (الفقرة ٢٩- بتحقيقي)، وهو مما حسّنه الترمذي، وقد بيّنت في تعليقي عليها أنّ إسناد الترمذي وأحمد وغيرهما ضعيفٌ جدًا، وذكرت له بعض الشواهد، لكن ليس فيها ذكر الجوع والشبع، وانتهيتُ فيه إلى أن هذه الزيادة منكرة، فإن كان هذا الحديثُ مما عناه الغماري فىِ جوابه المتقدم، وإلا فهو قد اعتمد على الترمذي في تحسينه إياه في كتاب آخرَ له، وهو الذي سماه \"الكنز الثمين \"","vol":"3","page":29},{"text":"(رقم ٢١٤٩)، وقد زعم في مقدّمته أنه ليس فيه أحاديثً ضعيفةٌ، كما تقدّم، فهو دليلٌ واضحٌ على صحّة ما نَسبتُه إليه من اعتمادهِ على تحسين الترمذي المعروف تساهله فيه عند النُّقّاد.\nثم سَوّد الغُماري نصفَ صفحة من رسالته يردّ فيها على قول الذهبي:\n\"لا يعتمد العلماء على تصحيح الترمذي \"، بكلام نقله عن الحافظ العراقي استخلص منه أنّ ما اعتبره الذهبي تساهًلًا منه هو في الحقيقة اختلافٌ في الاجتهاد! ثم ختم الغُماري ذلك بقوله:\n\"نعم قد تَعَقّبته في تحسينه أو تصحيحه في كثير من مؤلَّفاتي وتعليقاتي \"!\nقلت: تساهًل الترمذي إنكارُه مكابرةٌ لشهرته عند العلماء، وقد تتبعت أحاديث \"سننه\" حديثًا حديثًا، فكان الضعيفً منها نحو ألف حديث، أي قريبًا من خُمس مجموعها، ليس منها ما قوَّيْتًه لمُتابعٍ أو شاهد، ومع ذلك فإنه يَكْفينا منك الآن اعترافُك بتعقُّبك إياه، فإنه يعني أنه كان مخطئًا عندك، وحينئذٍ فلا فرق بين تسميته متساهلًا أو مجتهدًا، لأنّ التساهل من مثله لا يكون إلّا عن اجتهاد، وليس عن هوىً أو غرضٍ! وكذلك يُقال في المتشددين منهم، ومن أجل ذلك، فانتقادي إيّاك لا يزال قائمًا، وبخاصة أنه كان فيه ما نصُّه:\n\"فلا ينبغي للعارف بهذا العلم الشريف أن يسكتَ عن تحسينه، بل لا بًدّ له من التصريح بتأييده أو نقده حسب واقع إسناده ... \" إلخ.\nوأقولُ الآنَ: لماذا سَكَتَّ عن تلك الأحاديث، ولم تًبَيِّن رأيَك فيها ما دام أنك تعقَّبته في غيرها، وأَدَرْتَ الموضوعَ إلى ما لا فائدة فيه من الردّ على","vol":"3","page":30},{"text":"الذهبي؟! فهلاّ جَعلته على ما جاء في رسالة \"رفِع اليدين في الدعاء بعد الصلاة\" للشيخِ محمد بن مقبول الأهدل، وقد وضعْتَ لها مُقَدّمةً في ست صفحات مُؤَيّداَ فيها ما ذهب إليه من مشروعية الرفع المذكور، وكتبتَ عليها بعض التعليقات، وليس فيها حديثٌ واحدٌ ثابتٌ - ولا أقول: صحيحٌ - بل فيه مثل ذاك الحديث الواهي: \"ما من عبدٍ يبسط كفَّيْهِ في دُبُر كُلِّ صلاة ... \"، وسكتَ عنه الغُماري؛ لسبب لا يخفى على القارئ، وفيه رجلٌ اتّهمه الِإمامُ أحمدُ وغيره، كما بيّنته في \"الضعيفة\" (٥٧٠١)، فقد جاء في هذه الرسالة (ص ١٣١) ما نصه:\n\"وقال الحافظ ابن حجر في نكته على ابن الصلاح:\nإنّ الترمذي حسَّن أحاديثَ فيها ضُعفاءُ، وفيها من رواية المدلِّسين، ومن كَثُرَ غَلَطُهُ، وغير ذلك، فكيف يُعمل بتحسينه وهو بهذه الصفة؟ ! \" (١) .\nهذا كلامُه، فلماذا لم تُعَلِّق عليه، وهو أحقّ بالتعليق لو كنت منصفًا لا تكيل بكيلين، ولا تزن بميزانين؟!\n٣- وأما نقدي الثالث إياه، وهو: \"إهماله تخريج بعض الأحاديث ... وبعضها في (الصحيحين) ... \"، فلم يتعرّض له بجواب،. فهو اعترافٌ منه ضِمْنِيّ بأنه حقّ، ولكن أليس كان أشرفَ له أن يُصَرِّح بذلك؟! بلى، لو أنه كان منصفًا، أليس هذا وما قبلَه وما يأتي بعده من الأدلّة القاطعة علىِ أنك أنت المتصف بكل تلك التُّهَم الخبيثةِ التي رميتَني بها، ومنها ما ختمت به كُتَيِّبَك، بقولك:\n\"أمّا الِإنصافُ وعفّةُ اللسانِ فَيَسْمَعُ عنهما ولا يحسّهما من نفسِه \"! فالله حسيبُك، وهو يتولّى الصالحين، وُيدافع عن الذين آمنوا.\n_________\n(١) وانظر \"مرقاة المفاتيح\" للشيخ القارىء (١/٢١) .","vol":"3","page":31},{"text":"٤- وأمّا نقدي الرابع إياه المصدّر بأنه يعزو الحديث لغير المشاهير ... وذكرت على سبيل المثال حديثين:\nالأول: \"أنا سيّد ولد آدم ولا فخر\"، عزاه هو لابن أبي عاصم في \"الأدب \"، وسكت عنه، ومع أن كتاب \"الأدب \" هذا غير مطبوع فقد أحال\nعليه، وأعرض عن عزوه للترمذيّ وكتابهِ مع كونه أشْهَرَ، فهو مطبوعٌ وكذلك ابن حِبّان، ولا يجوزُ مثل هذا العزو مع وجود من هو أوْلَى به عند أهل العلم، وبخاصة أن الترمذي حسنه!\nالآخر: حديث السدرة عزاه للنسائي وابن أبي حاتم، وهو في \"الصحيحين \"!\nهذا خلاصة نقدي إياه، فليتأمّل القارىء جوابه الآتي عليه يتبين له علمُ الرجلِ وخُلُقُهُ! قال بعد أن اختصر نقدي إياه في الحديث الآخر:\n\"وأقول: هذا التعقُّب غفلةٌ منه كبيرة، ذلك أن مؤلَف الرسالة قال في الخصلة الأولى: إنه ساد الكُلّ، فقال: \"أنا سيد ولد آدم ولا فخر\"، فعزوت\nالحديث لمن رواه بهذا اللفظ.. ولم أخالف القاعدة في العزو. لكنّ الألباني غفل وذهل \".\nهذا آخر كلامه، وما لم أذكره مُشيرًا إليه بالنقطتين لا علاقة له مُطْلَقًا بجوابه، مع أنه كما قيل: أسمعُ جَعْجَعَةً ولا أرى طِحْنًا، وإلا فما معنى قوله:\nفعزوتُ الحديث لمن رواه بهذا اللفظ، فهذا وحده يدل على أن الرجل لا يخشى الله، ولا يستحي من عباد الله، لأنّ قولَه هذا مع كونه لا يخفى على\nالقراء، لأنه إعادةٌ للنقطةِ التي هي موضع انتقادي عليه، لأنّي سأقول له مرة أخرى: لماذا عزوته لابن أبي عاصم، ولم تعزه لمن هو أولى بالعزو منه","vol":"3","page":32},{"text":"كالترمذي وابن حبان؟ فهذا هو وجهُ المخالفة يا من تستغفلُ الناس وتتّهمهم بما فيك.\nوأما الحديث الثاني فلم يتعرّض له بجواب على الِإطلاق. فهذا مع ما فيه من الاعتراض الضِّمني بأن الرجل حَوّاش قَمّاش لا تحقيقَ عنده، فهو أشرفُ له وأسترُ من جوابه عن الحديث الأول، لما فيه من الزَّوَغانِ والمجادَلةِ بالباطل. والله المستعانُ.\n٥- وأمّا نقدي الخامس إياه، فقد اعترف أيضًا بصوابه في الحديث الأول. ولكنْ بصورةٍ لا تُشَرِّفه وتليقُ بطريقته! وذلك من ناحيتين:\nالأولى: أنه جرى في أجوبته السابقة أن يبدأ بقوله: \"قال الألباني أولًا ... \"، \"قال الألباني ثانيًا ... \"، \"قال الألباني رابعًا ... \" ولم يقل: قال الألباني ثالثًا؛ تَهرُّبًا وتكبُّرًا أن يعترف بالحق كما سبق. فلما جاء إلى جوابه عن هذا النقد لم يقل أيضًا: قال الألباني خامسًا، لكي يُغَطِّي اعترافه الصريحَ بخطئه أنه بسبب نقد الألباني وإرشاده، ففال عَقِبَ جوابهِ السابق المُنتهي بقوله الذي هو أسوأُ منه: \"غفل وذهل \":\n\"وقولي في حديث ابن مسعود: \"الخَلْق عيال الله \" سندهُ جيّد، سهو لا أدري كيف حصل لي؟ بل أوقعني فيه صنيعُ الحافظ السخاوي \"!\nفأقول: لو أن غيرك قال: \"لا أدري \" لم أستجز لنفسي أن أقول له:\nإنْ كُنْتَ لَا تَدْري فتلكَ مُصيبةٌ *** أَوْ كُنْتَ تَدْري فَالمُصِيبةُ أعظمُ!\nوإنما أقول لك بصراحة: إذا كنتَ صادقًا في قولك هذا، ولم يكن من دسائسك وأهوائك، فإنّك قد أُتيت من مخالفتك لقول أئمة الحديث: \"قَمِّش\nثم فَتَش \"، فأنتَ قَمَّاش حَوَّاش، تركن في الغالبِ إلى التقليدِ؛ الذي ترمي به غَيْرَك، وأنتَ فيه غريقٌ! ولولا ذاك لَمَا وقع منك هذا الخطأُ الفاحشُ الذي","vol":"3","page":33},{"text":"يترفّعُ عنه المبتدئُ في هذا العلم الشريف، فإنك لمَّا رأيتَ السخاوي خَرَّجَ الحديث من رواية ابن مسعود وأنس وغيرهما، وسَكَتَ عن إسناد ابن مسعود واعَل غيره، وختم بحثه بقوله: \"وبعضُها يُؤَكًد بعضًا\"، توهمتَ من ذلك كلَه ما دفعك إلى الوقوع في الخطأ، فلو أنك فَتَشت عن إسناد ابن مسعود لوجدت فيه ذاك المتروك \"موسى بن (١) عُمَير أبو هارون القُرَشي \".\nتلك هي الناحيةُ الأولى.\nوأما الناحيةُ الأخرى: فهي دِفاعُه عن نفسه بالباطل، وحملُه مسؤولية خطئه على الحافظ السخاوي كما سبق، وهذا من جَنَفهِ وظُلمه الذي لا يكادُ ينجو منه حتى الموتى، ولا من تزويره، فان السخاوي لم يُجَوِّد إسناده، كل ما في الأمر أنه سكت عنه، وهذا وإنْ كان منه غير جيد، فهل يفهم منه أحد مهما كان غريقًا في الجهل: أنه جَوَّدَ إسناده كما يزعم الغُماري؟!\nهذا وقد خَرًجْتُ الحديث فيما يأتي برقم (٣٥٩٠) وتكلَّمتُ على طُرُقهِ، وأشرت إلى أنه إنما يثبت منه بلفظ: \"خير الناس أنفعُهم للناس \".\nوأما الحديث الآخر: \"أنا سيَد ولد آدم، وعليّ سيّد العرب \". وهو الذي كنتُ انتقدت عليه قولَه فيه: \"حديث ضعيف خلافًا لقول الذهبي: إنه\nموضوع \"، ومخالفتَه إياه، وبينت له هناك أن الحافظ العسقلاني قد أقرَّه على وضعه! لأن مدار الحديث عند الحاكم الذي عزاه الغُماري إليه- على\nوضّاعَين معروفَين.\nفقد كابر الغُماري أيضًا فيه كما سترى، فأنه قال ما خلاصته:\n_________\n(١) سقط من الأصل المطبوع \"موسى بن \" فليتنبه.","vol":"3","page":34},{"text":"\"وقول الذهبي: موضوع، غلو غير مقبول لأنه وَرَدَ عن غير الوضّاعين \".\nثم ذكر له طريقين آخرين:\nأحدهما: عن أنس مرفوعًا. قال الهيثمي: \"فيه- خاقان بن عبد الله ابن الأهتم ضعّفه أبو داود\". وذكره ابن أبي حاتم ولم يجرحه.\nوالآخر: عن عائشة أيضًا مرفوعًا به. رواه الحاكم وقال:\n\"صحيح الِإسناد، وفيه عمر بن الحسن الراسبي، وأرجو أنه صدوق، ولولا ذلك لحكمتُ بصحته على شرط الشيخين \".\nقال الغُماري عقبه من عند نفسه:\n\"قلت: إسنادُ الحديث نظيفٌ ليس فيه كذابٌ ولا متَهم، والراسبي ذكره ابن أبي حاتم برواية محمد بن موسى الجُرَشي عنه، ولم يجرحه بشيء.\nوبمقتضى القاعدة المقررة يكون تعديل الحاكم مقبولًا، لكن الذهبي تعقّب قولَ الحاكم: أرجو أنه صدوقٌ، فقال: أظن أنه هو الذي وضعه. وهو تعنُّت شديدٌ وقولٌ بالظنّ، والظن أكذب الحديث. والعجب من الحافظ كيف وافق الذهبيَّ على هذا الحكم المتعنِّت، وغفل عما تقتضيه القاعدةُ في هذا المقام؟! فالحديثُ بهذين الطريقينِ: طريقِ أنسٍ وطريقِ عائشة، لا يَبعُد أن يكون من قبيل الحَسَنِ لغيره \".\nوالجواب وبالله التوفيق على وجهين: مجمل ومفصل:\nأما المجمل، فلا نُسَلّم حُسْنَه بمجموع الطريقين، لأنَّ في طريق عائشة راويًا واهيًا شديد الضعف توهّمه الغُماري ثقةً، أو تجاهله كما سيأتي بيأنه في (المفصل) .","vol":"3","page":35},{"text":"وأمّا الضعف من حيثُ إسنادهُ فليس البحثُ الآن فيه، والغُماري نَصَبَ الخلاف فيه؛ بَيْنه وبين الحافظ الذهبي والعسقلاني. لغايةٍ في نفسه، وليس كذلك، وإنما هو في متنهِ لقولهما بِبُطْلأنهِ، مع تصريحهما بأنَ فيه من لا يُعرف كما يأتي، وذلك يعني أنه ضعيفُ السند، ولا منافاةَ بينهما كما لا يخفى على العارفِ بهذا العلم، ويأتي بيانُه قريبًا إن شاء الله تعالى.\nوأما الجواب المفصل فهو من وجوه:\n١- تعليلُه لردّ حكم الذهبي على الحديث بالوضع بقوله:\n\"لأنّه وَرَدَ عن غير الوضّاعَين \".\nفهو مرفوضٌ من أصله، وهو بذلك يُوهم القراء أنّ الحديث لا يكون موضوعًا إلا إذا كان فيه وضاعٌ، وهذا خلافُ ما صرّح به العلماءُ في أصول\nعلم الحديث وفروعه، فكم من حديثٍ حكموا عليه بوضعه أو بُطلأنه، وليس في إسنادهِ وضّاعٌ أو كذّابٌ، وفي هذه السلسلةِ عشراتُ الأمثلةِ على ذلك، وقد جاء في \"اختصار علوم الحديث \" لابن كثير:\n\"يُعرف الموضوع بأمور كثيرة.. ومن ذلك ركاكة ألفاظه، وفساد معناه، أو مجازفة فاحشة، أو مخالفته لما ثبت في الكتاب والسنة الصحيحة\".-\nوالغُماري يعرف هذا جيدًا، لأنه مما لا يخفى على صِغَار الطلبة، ولكنه يتجاهلُ الحقائقَ لِيَصْدُقَ عليه ما يتّهمُ به غيرَه، المرّة بعد المرّة، انظر مثلًا كتيّبه الآخر: \"إتقان الصنعة\" (ص ٤٧)، وكتب \" الأحاديث الموضوعة\"، كلها قائمة على هذا، فما من كتاب منها إلا وفيه أحاديثُ موضوعةٌ بأسانيدَ ضعيفةٍ، لأنّ الوضع جاء من داخل المتن الدالّ على بطلأنه، وعلى هذا","vol":"3","page":36},{"text":"حكمت أنا على حديث \"نِعْمَ المذكّر السّبحة\"، الذي يصرّ الغُماري وبعض تلامذته على أنه ضعيف فقظ، غير ملتفتٍ إلى معناه الدالّ على بطلأنه كما كنتُ بيّنتُه فيما مضى برقم (٨٣)، وما ذلك إلّا محافظةً منه على وسائل التَّمشْيُخ (!) وجَلْبِ المُريدين السُّذَّج الذين يغترّون بالمظاهر، وَلأمْرٍ ما قال الغُماري هذا في رسالته السابقة (ص ٤٨):\n\"وتعليقُ السّبحة في العنق ليس فيه شيءٌ، وهو نظير وضع الكاتب القلم على أذنه \"!!\nثم ذكر حديث: \"ضَعِ القلمَ على أُذُنك فإنه أذكر للمُملي \".\nوقال: \"رواه الترمذي بإسناد ضعيف \"!\nوهو يعلم أن فيه عنبسة بن عبد الرحمن الأموي. قال أبو حاتم:\n\"كان يضع الحديث \".\nوله طرقٌ أخرى تدور أيضًا على وضّاعين وكذّابين كما تراه مفصلًا في المجلد الثاني من هذه السلسلة، رقم (٨٦١- ٨٦٢) .\nمن أجل ذلك لم يَسَعْ أخاه الشيخ احمد الغُماري إلا أن يورد هذا الحديث في كتابه \"المغير على الأحاديث الموضوعة في الجامع الصغير\" من\nرواية الترمذي وغيره (ص ١٨ و٦٥- ٦٦) وقال:\n\"وهذا من وضع العجم، وقال ابنُ الجوزي: إنه موضوع \".\nفهل خفي هذا على الغُماري الصغير، أم تعمّد مخالفة أخيه الأكبر لمجرد أنه اتّفق مع الألباني في الحكم على الحديث بالوضع، أم هو الدوَرَان وراء المصلحة مهما كانت المخالفة للعلمْ والعلماء، والعياذ بالله تعالى؟!","vol":"3","page":37},{"text":"ومن الأمثلة على الحديث الموضوع متنًا بشهادة مَنْ لا يستطيع الغماريُّ أن يصفه بـ (المبتدع) وهو أخوه السابق الذكر، فقد قال في حديث:\n\"اجعلوا أئمتكم خياركم ... \" (ص ١٠) .\n\"قلت: إسنادُهُ مُظلم كما قالوا، ومتنُه موضوع \". وانظر هذه السلسلة (١٨٢٢-١٨٢٣) .\nوأقربُ مثال لما نحن فيه قولُه في حديث: \"تختَموا بالعقيق فإنه ينفي الفقر\" (ص ٣٦):\n\"قلت: فيه الحسينُ بن إبراهيم البَابي، قال الذهبي: لا يُدْرى من هو، فلعل الحديث مِن وضعه ... \". وانظر الحديث برقم (٢٢٧) .\nوهذا البابي كما ترى مجهولٌ، ومع ذلك حكم عليه الغُماري الكبير بالوضع، وقد قال الذهبي في حديث السيادةِ في راويه المجهول مثل هذا القول وأقوى منه كما يأتي، ومع ذلك زاغ عنه الغُماري الصغير. والله المستعان. وبذلك يسقط تعليلُه المذكورُ، ويتبيّن لكل ذي عينين أن الغُماري\nهذا لا يُراعي في كلامه على الحديث قواعدَ العُلَماء، وإنما يتكلّم عليه حسبما يُوحي إليه هواه!\n٢- قوله في حديث عائشة: إسنادهُ نطيفٌ، ليس فيه كذاب ولا متهم.\nفأقول: هذه الدعوى كاذبةٌ، حَمَلَكَ عليها جمودُك على قول الحاكم ومن بعده بأنّ فيه ذاك الراسبي، فاستلزمت منه أنه ليس فيه علة أخرى هي أقوى من الراسبي، فإن الحاكم أخرجه (٣/١٢٤) من طريق محمد بن معاذ عنه؛ وابن معاذ هذا لا استبعد عنك أن تتوهم أنه العنبري الثقة- إن كنت رجعت إلى \"المستدرك \" فوقعت عيناك عليه! - وإنما هو الشعراني أبو بكر","vol":"3","page":38},{"text":"النُّهاوَندي كما حققته وبسطت القول عليه فيما سيأتي في المجلد الثاني عشر رقم (٥٦٧٨) وقد قال فيه الذهبي والعسقلاني:\n\" واه \".\nأي شديد الضعف، فهو في حكم المتهم، وبذلك يسقط ما ادعاه الغُماري من النظافة!\n٣- قوله: والراسبي ذكره ابن أبي حاتم.. ولم يجرحه بشيء.\nفأقول: نعم لم يجرحه، ولم يوثقه أيضًا، فكان ماذا؟ غاية ما يمكن أن يقال فيه: إنه سكت عنه، وهو ما يسكت عن أحد إلا لأنه لم يتبين له حاله، كما ذكر ذلك ابنُ أبي حاتم نفسه في مقدمة كتابه. على أن الراوي عنه محمد بن موسى الجُرَشي مجروح لا يُحْتَجُ به عنده كما يفيده قوله في ترجمته (١/٤/٨٤):\n\"شيخ \"! (أنطر باب بيان درجات رواة الآثار) منه.\nقلت: فما قيمةُ الراسبي إذا لم يعرفه ابنُ أبي حاتم إلّا من رواية الجُرَشىِ الذي لا يحتج به؟! ولذلك قال الذهبيُّ والعسقلانيُّ في الراسبي هذا:\n\"لا يُعرف، وأتى بخبر باطل، متنُه: علي سيد العرب \".\nفأقول: قابِلْ قولَهما هذا بقولهما المتقدم في حديث التختُّم بالعقيق الذي احتجَ به الغُماري الكبير على وضعه، تتبيّن وتتأكّد من بُطلان إنكار الغُماري الصغير عليهما كما يأتي.\n٤- قوله: \"وبمقتضى القاعدة المُقَرّرة يكون تعديل الحاكم له مقبولًا ... إلخ \".","vol":"3","page":39},{"text":"فأقول: تأمّل أيها القارئ كيف يُعَمّي الأمر على القراء، فَيُطلق - القاعدة ولا يُبَيِّنها، تدليسًا عليهم، وإيهامًا لهم بأنّه متمسِّكٌ بالقاعدة المقررة في علم المصطلح، وينسب الحافظ الذهبي إلى التعنُّت وُيلحق به الحافظ العسقلاني في الغفلة!! ولا يشكّ أحدٌ أنهما أعلم منه وأتقى، وأبعد عن اتِّباع الهوى الذي ابْتُلي به هذا الغُماري المسكين في كثير من كتاباته وبخاصة ما كان منها في انتقاده للآخرين. وبيان ذلك هنا من وجهين:\nالأول: أنّ الحاكم لم يجزم بأنّ الراسبيَّ هذا صدوق، وإنما قال:\nأرجو؛ وفرقٌ واضحٌ بين الأمرين.\nوالآخر: هَبْ أنه جزم بأنه صدوق، فما قيمة قوله وهو معروف عند العلماء بأنه من المتساهلين (١)، ولا سيما إذا لم يَعْتَدّ بقولهِ الحُفَّاظُ الذين جاؤوا من بعده واستدركوا عليه كالذهبي وغيره، وقد ذكر اللكنويُّ ﵀ في \"الأجوبة\" (١٦١): أنه إذا تعارض قولُ الحاكم مع الذهبي، رُجِّح قول الذهبي، لأن الأول متساهلٌ والثاني غير متساهل. فالحديث الذي حكم الحاكم بكونه صحيح الِإسناد. وحكم الذهبي بكونه ضعيفَ الإِسناد؛ يُرَجَّحُ فيه قولُ الذهبي على قول الحاكم، وكم من حديثٍ حكم عليه الحاكمُ بالصحة وتعقّبه الذهبي بكونه ضعيفًا أو موضوعا ... إلى آخر كلامه رحمه الله تعالى.\nوأقول: هذا إذا كان الذهبيُّ وحده مخالِفًا للحاكم، فكيف إذا كان معه الحافظُ ابن حجر كما هو الشأنُ هنا. فسقط بذلك تشبُّثُ الغُماري بالحاكم.\nفإن قيل: ما هي القاعدة المُقَرّرَةُ التي اعتمد عليها الغُماري في رده\n_________\n(١) انظر \"الأجوبة الفاضلة\" لأبي الحسنات اللكنوي (ص٨٠ - ٨٦) .","vol":"3","page":40},{"text":"على الذهبي والعسقلاني ولم يبينها؟\nفأقول: هي قولُ ابن الصلاحِ وغيره أنه يكفي الواحدُ في التعديل على الصحيح. وقد عرفتَ مما سبق أنها ليسَتْ على إطلاقها، وأنّ المقصود بها\nمن لم يكن معروفًا بالتساهُل في التوثيق والتصحيح كالحاكم وابن حبان ونحوهما، وهذا مما لا يخفى على الغُماري، ولكنه يُجادل بالباطل وينساق\nلهواه. نسأل الله السلامة.\n٥- قوله: فالحديث بهذينِ الطريقينِ ... لا يبعدُ أن يكون من قبيل الحَسَن لغيره.\nفأقول: كلا، وذلك لوجهين:\nالأول: أنّ فيه ذلك الواهيَ محمد بن مُعاذ كما سبق بيأنه في الفقرة (٢)، ومثله لا يفيد في المتابعات والشواهد كما هو مقرّر في علم المصطلح.\nوالآخر: أنَ البحثَ في مَتْن الحديث كما تقدّم في الجواب المجمل، فلا فائدة من محاولتك لِإخراج سند الحديث من الضعف، ومتنُه باطلٌ بشهادة\nالحافظين الذهبي والعسقلاني، وهما المرجعُ في مثل هذا الأمر دونَك، وما أحسنَ ما قيل في مثل هذه المناسبة:\nوابنُ اللَّبونِ إذا ما لُزَّ في قَرَنٍ *** لم يَسْتَطِعْ صَوْلَةَ البُزْلِ القَنَاعيسِ\nفان قيل: فما وجهُ بُطلانِ هذا الحديث متنًا؟\nفأقول مخالفتُه للسنّة الصحيحة الثابتة من طرق عن ابن عمر ﵁ في \"صحيح البخاري \" وغيره، وهي مُخَرّجة في \"ظلال الجنة\" (رقم ١١٩٠-١١٩٨)، بل قد صح ذلك عن علي نفسه ﵁، فروى البخاري بسنده الصحيح عن محمد بن الحنفية قال:","vol":"3","page":41},{"text":"قلت لأبي: أيّ الناس خيرٌ بعد رسول الله - ﷺ -؟ قال: أبو بكر؛ قال: قلت: ثم من؟ قال: ثم عمر.. الحديث. ورواه أبو داود وابن ماجه وأحمد وغيرهم من طرق عنه، وهو مُخَرجٌ في \"ظلال الجنة\" (١٢٠٠- ١٢٠٨) .\nوروي (١١٦٦) بسند حسن عن عمر قال لأبي بكر: لا بل نبايعك، وأنت سيدنا وخيرنا وأحبنا إلى رسول الله - ﷺ -؛ وقد جاء في \"الصحيحين \" مرفوعًا أن أبا بكر كان أحبَّ الرجال إلى النبي - ﷺ - فكيف يُعْقَلُ بعد هذه النصوص القاطعة بأفضلية أبي بكر ﵁ أن يُقال: \"وعلي سيّد العرب \"، وقد تقدّم أنّ من علامات الحديث الموضوع أن يُخالف السنّة الصحيحة، فهي عمدة الذهبي والعسقلاني في قولهما ببطلان الحديث.\nولقد كنتُ أوردت معنى ما تقدم من السنة في رَدّي على الغُماري في مقدمة \"البداية\"، وأشرت إلى نِسْبتهِ إلى التشيُّع، بسبب تحمُّسه لهذا الحديث الباطل، وذكرتُ أنه من وضع الشَيعةِ. ثم تأكدتُ من ذلك حين رأيته يرد على الحافظَين وَيَسْتعلي عليهما، وينسبهما إلى الغفلة كما تقدم، ولا يتبرّأ من التشيع الذي رُمي به، بل إنه زاد على ذلك- ضِغْثًا على إبّالة- فسوّد ثلاث صفحاتٍ في الطعن على أهل السنّة وأئمة الحديث كابن تيمية والذهبي، فيرميهما بالنصب، وإنكار فضائل علي ﵁، وُيصرح بأن كثيرًا من أهل السنة انخدعوا بالنواصب! فردُّوا أحاديثَ كثيرةً في فضل علي ﵁، ومنها هذا الحديثُ بزعمه فيتأوله بقوله: \"فمعنى قوله ﵊: \" علي سيد العرب \" أنه ذو الشرف والمجد فيهم، لأنّه من أهل البيت ... إلخ \".\nفأقول: أَثْبتِ العرشَ ثم انقشْ، فإن التأويل فرعُ التصحيح كما هو معروفٌ عند العلماء، والحديث ضعيف الإسنادِ كما سبق تحقيقهُ، فهو لا","vol":"3","page":42},{"text":"يستحقّ التأويل.\nعلى أنّ سياق الحديث يبطله، فإن قولهﷺ -: \"أنا سيد ولد آدم \" صريح في تفضيله - ﷺعلى جميع ولد آدم، وهو الذي فهمه العلماء ومنهم العزّ بن عبد السلام في رسالته \"بداية السُّول \" كما سيأتي بيأنه تحت الحديث رقم (٥٦٧٨)، فلو صحّت زيادة \"وعلي سيد العرب \" دلَّت أيضًا على تفضيله بعده - ﷺعلى العرب جميعًا، وهذا باطلٌ بشهادةِ الصحابة كما تقدم، ومنهم على نفسه، ﵃ أجمعين.\nومثلُ هذه الزيادةِ في البُطلان والمخالفة حديث:\n\"كان أحبّ النساء إلى رسول اللهﷺ - فاطمة، ومن الرجال علي \".\nوسيأتي في هذا المجلد إن شاء الله تعالى برقم (١١٢٤) مع تخريجه والكشف عن علّته، وَوَهْم من وَهِمَ فيه، وذكر بعض الأحاديث الصحيحة\nالدالّة على بُطلأنه.\nوبعد، فإنّ مجال الردّ على الغُماري والكشف عن أوهامه وتدليساته على القراء، وضلالاته وافترِاءاته وإثارته للفتن التي شاركه في بعضها ذاك\nالخزرجيُّ- مجالٌ واسعٌ جداَ، وفيما سبق من البيان كفايةٌ لكل منصفٍ راغبٍ في الهداية، وإنّي مع ذلك أرجو لهما أن يتراجعا عمّا رمونا به من البَهت\nوالافتراء، فإن لم يفعلا فإنّي داعٍ بما ثبت عن رسول الله - ﷺ -:\n\" اللهمّ مَتِّعنا بأسماعنا وأبصارنا وقوّتنا ما أحييتنا، واجعله الوارث منا، واجعل ثَأْرَنا على من ظلمنا، وانصرنا على من عادانا، ولا تجعل مُصيبتنا في\nديننا، ولا تجعلِ الدنيا أكبَر هَمنا، ولا مبلغَ علمِنا، ولا تُسَلّط علينا من لا يرحمُنا\".","vol":"3","page":43},{"text":"وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك.\nوصلى الله على محمد النبيّ الأميّ وعلى آله وصحبه وسلم.\nعمّان ٢٥ محرم سنة ١٤٠٧ هـ\nوكتب\nمحمد ناصر الدين الألباني\nأبو عبد الرحمن","vol":"3","page":44},{"text":"<span data-type=\"title\" id=toc-1010>١٠٠١ </span>- \" كان يركع قبل الجمعة أربعا، وبعدها أربعا لا يفصل بينهن \".\nباطل.\nرواه الطبراني في \" المعجم الكبير \" (٣/١٧٢/١) عن بقية بن الوليد، عن مبشر ابن عبيد عن الحجاج بن أرطاة عن عطية العوفي عن ابن عباس مرفوعا.\nورواه ابن ماجه في سننه (١/٣٤٧) من هذا الوجه دون قوله: \" وبعدها أربعا \" وقال الزيلعي في \" نصب الراية \" (٢/٢٠٦): سنده واه جدا، فمبشر بن عبيد معدود في الوضاعين، وحجاج وعطية ضعيفان. وقال البوصيري في \" الزوائد \" (ق ٧٢/١): هذا إسناد مسلسل بالضعفاء، عطية متفق على تضعيفه، وحجاج مدلس، ومبشر بن عبيد كذاب، وبقية بن الوليد يدلس تدليس التسوية، وصلاته ﷺ بين الأذان والإقامة يوم الجمعة متعذر؛ لأنه كان بينهما الخطبة، فلا صلاة حينئذ بينهما، نعم بعد إحداث عثمان للأذان على الزوراء، يمكن أن يصلي سنة الجمعة قبل خروج الإمام للخطبة.\nقلت: ولكنه لم يرد إطلاقا أنه كان بين أذان عثمان والخطبة وقت لصلاة أربع ركعات سنة الجمعة المزعومة، ولا ورد أيضا أنهم كانوا يصلونها في عهده ﵁، فبطل الاحتمال المذكور، على أنه لوثبت وجود مثل هذا الوقت، لم يدل ذلك على جواز إحداث عبادة لم تكن في عهده ﷺ، بخلاف إحداث عثمان للأذان، فإنه كان من باب المصالح المرسلة، كما حققت ذلك كله في رسالتنا الأجوبة النافعة عن أسئلة لجنة مسجد الجامعة، فليراجعها من شاء، فإن فيها تحقيقا لكثير من المسائل المتعلقة بصلاة الجمعة، وكأنه لما سبق ذكره حكم بعض الأئمة على هذا الحديث بالبطلان، فقال الحافظ ابن حجر في \" فتح الباري \" (٢/٣٤١): سنده واه؛ قال النووي في الخلاصة:","vol":"3","page":45},{"text":"إنه حديث باطل.\nوقال ابن القيم في \" زاد المعاد \" (١/١٧٠):\nهذا الحديث فيه عدة بلايا، ثم أطال في بيان ذلك بما خلاصته ما نقلناه عن البوصيري من العلل الأربع، ومن العجيب أن يخفى ذلك على الحافظ الهيثمي، فإنه قال في \" المجمع \" (٢/١٩٥):\nرواه الطبراني في \" الكبير \"، وفيه الحجاج بن أرطاة وعطية العوفي وكلاهما فيه كلام، ففاته ذكر العلتين الأخريين، لا سيما التي سببها مبشر بن عبيد الكذاب الوضاع، ثم تلطف جدا في تضعيف الحجاج وعطية، فأوهم أن الضعف في إسناد الحديث يسير، وليس بشديد، فكان من نتائج ذلك أن جاء من بعده صاحب \" جمع الفوائد \" فلخص كلام الهيثمي بقوله فيه (١/٢٦٨):\nللكبير بلين!، فأفصح بذلك عما يدل عليه كلام الهيثمي مما أشرنا إليه من الضعف اليسير، وذلك خطأ منه جر إلى خطأ أوضح بسبب التقليد، وعدم الرجوع في التحقيق إلى الأصول، وإلى أقوال الأئمة الفحول، والله المستعان.\nوأما قول المناوي في \" فيض القدير \" بعد أن نقل عن الحافظين العراقي وابن حجر أنهما قالا في حديث ابن ماجه: سنده ضعيف جدا، وبعد أن بين وجه ذلك بنحو ما سبق، قال متعقبا على السيوطي:\nقد أساء التصرف حيث عدل لهذا الطريق المعلول، واقتصر عليه، مع وروده من طريق مقبول، فقد رواه الخلعي في فوائده من حديث علي كرم الله وجهه، قال الحافظ الزين العراقي: إسناده جيد.\nفأقول: إنني في شك من ثبوت ذلك عن علي، وإن كان العراقي قد تابعه على","vol":"3","page":46},{"text":"هذا القول تلميذه البوصيري، وقد وجدت في كلام هذا ما فتح الطريق علي لتحقيق شكي المشار إليه، فقد قال في \" الزوائد \" (ق ٧٢/١) بعد أن أعل إسناد ابن ماجه على ما نقلته عنه:\nرواه أبو الحسن الخلعي في \" فوائده \" بإسناد جيد، من طريق أبي إسحاق عن عاصم عن علي عن النبي ﷺ، وهكذا قال أبو زرعة في \" شرح التقريب \" (٣/٤٢)، والظاهر أن البوصيري نقله عنه.\nقلت: والمعروف من هذه الطريق عن علي بلفظ:\n\" كان يصلي قبل الظهر أربع ركعات \"، هكذا أخرجه أحمد وغيره، فهو المحفوظ والله أعلم.\nولئن صح ما عند الخلعي فهو محمول على ما قبل الأذان وصعود النبي ﷺ على المنبر لفقدان المحل كما تقدم بيانه، والله ولي التوفيق.\nوكتاب الخلعي المذكور منه أجزاء مخطوطة في المكتبة الظاهرية، وليس في شيء منها هذا الحديث لننظر في إسناده، ثم وقفت عليه عند غيره، فتأكدت مما ذهبت إليه هنا أنه غير معروف، فانظر الحديث الآتي برقم (٥٢٩٠) إن شاء الله تعالى، وقد روي الحديث عن ابن مسعود أيضا، وسنده ضعيف منكر، كما يأتي بيانه بلفظ: \" كان يصلي قبل الجمعة أربعا.... \". رقم (١٠١٦) .\n<span data-type=\"title\" id=toc-1011>١٠٠٢ </span>- \" كان يسبح بالحصى \".\nموضوع.\nرواه أبو القاسم الجرجاني في \" تاريخ جرجان \" (٦٨) من طريق صالح بن علي النوفلي: حدثنا عبد الله بن محمد بن ربيعة القدامي: حدثنا ابن المبارك عن","vol":"3","page":47},{"text":"سفيان الثوري عن سمي عن أبي صالح عن أبي هريرة مرفوعا.\nقلت: وهذا موضوع، آفته القدامي - نسبة إلى قدامة بن مظعون - وهو متهم، قال الذهبي في \" الميزان \": أحد الضعفاء، أتى عن مالك بمصائب. ثم ذكر بعض مصائبه!\nوفي \" اللسان \": ضعفه ابن عدي والدارقطني.\nوقال ابن حبان: يقلب الأخبار، لعله قلب على مالك أكثر من مائة وخمسين حديثا، وروى عن إبراهيم بن سعد نسخة أكثرها مقلوب، وقال الحاكم والنقاش: روى عن مالك أحاديث موضوعة، وقال أبو نعيم: روى المناكير.\nقلت: وصالح بن علي النوفلي لم أجد من ترجمه، وهذا الحديث يخالف ما ثبت عن عبد الله بن عمرو، قال:\n\" رأيت رسول الله ﷺ يعقد التسبيح بيمينه \".\nأخرجه أبو داود (١/٢٣٥) بسند صحيح، وحسنه النووي في \" الأذكار \" (ص ٢٣)، وكذا الحافظ ابن حجر في \" نتائج الأفكار \" (ق ١٨/١)، وعزاه الأول للنسائي، وهو عنده (١/١٩٨) ضمن حديث، وكذلك أخرجه في عمل اليوم والليلة (٨١٩)، وثبت عند أبي داود أيضا وغيره، أن النبي ﷺ أمر النساء أن يعقدن بالأنامل وقال: \" فإنهن مسؤولات مستنطقات \"، وصححه الحاكم والذهبي.\nفهذا هو السنة في عد الذكر المشروع عده، إنما هو باليد، وباليمنى فقط، فالعد باليسرى أو باليدين معا، وبالحصى كل ذلك خلاف السنة، ولم يصح في العد بالحصى فضلا عن السبحة شيء، خلافا لما يفهم من \" نيل الأوطار \" و\" السنن والمبتدعات \" وغيرهما، وقد بسطت القول في ذلك في رسالتنا \" الرد على التعقيب الحثيث \"، فليرجع","vol":"3","page":48},{"text":"إليها من شاء التوسع في ذلك، واسترواح بعض المعاصرين إلى الاستدلال بعموم حديث \" الأنامل \" وغيره غفلة منه، لأنه عموم لم يجر العمل به، وتجاهل منه لحديث العقدة باليمين، لا يليق بمن كان من أهل العلم، فتنبه ولا تكن من الغافلين.\n<span data-type=\"title\" id=toc-1012>١٠٠٣ </span>- \" بل لنا خاصة. يعني فسخ الحج إلى العمرة \".\nضعيف.\nأخرجه أصحاب \" السنن \" إلا الترمذي والدارمي والدارقطني والبيهقي وأحمد (٣/٤٦٨) عن ربيعة بن أبي عبد الرحمن عن الحارث بن بلال بن الحارث عن أبيه قال:\nقلت: يا رسول الله! فسخ الحج لنا خاصة؟ أم للناس عامة؟ قال: فذكره.\nقلت: وهذا سند ضعيف، فإن الحارث هذا لم يوثقه أحد، بل أشار الإمام أحمد إلى أنه ليس بمعروف، وضعف حديثه هذا كما يأتي.\nوقال الحافظ في \" التقريب \":\nمقبول، يعني عند المتابعة، وإلا فلين الحديث، كما نص عليه في المقدمة.\nوأما ما نقله الشوكاني في \" نيل الأوطار \" (٤/٢٨٠) عن الحافظ أنه قال في الحارث هذا: من ثقات التابعين، فإن صح هذا عنه، فهو من أوهامه، لأنه لو كان ثقة عنده لوثقه في \" التقريب \"، ولذكر من وثقه في أصله \" التهذيب \"، وكل ذلك لم يكن، بل قال أبو داود في \" المسائل \" (ص ٣٠٢):\nقلت لأحمد: حديث بلال بن الحارث في فسخ الحج؟ قال: ومن بلال بن الحارث أو الحارث بن بلال؟ ! ومن روى عنه؟ ! ليس يصح حديث في أن الفسخ كان لهم خاصة، وهذا أبو موسى يفتي به في خلافة أبي بكر، وصدر خلافة عمر.\nوقال ابن القيم في \" زاد المعاد \" (١/٢٨٨):","vol":"3","page":49},{"text":"وأما حديث بلال بن الحارث، فلا يكتب؛ ولا يعارض بمثله تلك الأساطين الثابتة، قال عبد الله بن أحمد: كان أبي يرى للمهل بالحج أن يفسخ حجه إن طاف بالبيت وبين الصفا والمروة، وقال في المتعة: هو آخر الأمرين من رسول الله ﷺ، وقال ﷺ: \" اجعلوا حجكم عمرة \" (١)، قال عبد الله: فقلت لأبي: فحديث بلال بن الحارث في فسخ الحج؟ يعني قوله: \" لنا خاصة \" قال: لا أقول به، لا يعرف هذا الرجل (قلت: يعني ابنه الحارث)، هذا حديث ليس إسناده بالمعروف، ليس حديث بلال بن الحارث عندي بثبت.\nقال ابن القيم:\nومما يدل على صحة قول الإمام، وأن هذا الحديث لا يصح، أن النبي ﷺ أخبر عن تلك المتعة التي أمرهم أن يفسخوا حجهم إليها أنها لأبد الأبد، فكيف يثبت عنه بعد هذا أنها لهم خاصة؟ ! هذا من أمحل المحال، وكيف يأمرهم بالفسخ، ويقول: \" دخلت العمرة في الحج إلى يوم القيامة \" (٢)، ثم يثبت عنه أن ذلك مختص بالصحابة، دون من بعدهم؟ فنحن نشهد بالله أن حديث بلال بن الحارث هذا لا يصح عن رسول الله ﷺ وهو غلط عليه.\nوأما ما رواه مسلم في \" صحيحه \" وأصحاب \" السنن \" وغيرهم عن أبي ذر أن المتعة في الحج كانت لهم خاصة، فهذا مع كونه موقوفا، إن أريد به أصل المتعة، فهذا لا يقول به أحد من المسلمين، بل المسلمون متفقون على جوازها إلى يوم القيامة، ولذلك قال الإمام أحمد:\nرحم الله أبا ذر هي في كتاب الرحمن: \" فمن تمتع بالعمرة إلى الحج \".\nوإن أريد به متعة فسخ الحج، احتمل ثلاثة وجوه من التأويل، ذكرها ابن القيم، فليراجعها من شاء، فإن غرضنا هنا التنبيه على ضعف هذا الحديث الذي يحتج به من لا\n_________\n(١) انظر كتابي \" حجة النبي ﷺ كما رواها جابر ﵁ \". اهـ.\n(٢) انظر المصدر السابق. اهـ.","vol":"3","page":50},{"text":"يذهب إلى أفضلية متعة الحج ويرى الإفراد أوالقران أفضل، مع أن ذلك خلاف الثابت عنه ﷺ في أحاديث كثيرة استقصاها ابن القيم في \" الزاد \" فلتطلب من هناك.\nوقال ابن حزم في \" المحلى \" (٧/١٠٨):\nوالحارث بن بلال مجهول، ولم يخرج أحد هذا الخبر في صحيح الحديث، وقد صح خلافه بيقين، كما أوردنا من طريق جابر بن عبد الله أن سراقة بن مالك قال لرسول الله إذ أمرهم بفسخ الحج إلى العمرة: يا رسول الله ألعامنا هذا أم لأبد؟ فقال رسول الله ﷺ:\n\" بل لأبد الأبد \". رواه مسلم \".\nوبهذه المناسبة أقول: من المشهور الاستدلال في رد دلالة حديث جابر هذا وما في معناه على أفضلية التمتع، بل وجوبه بما ثبت عن عمر وعثمان من النهي عن متعة الحج، بل ثبت عن عمر أنه كان يضرب على ذلك، وروي مثله عن عثمان (١)، حتى صار ذلك فتنة لكثير من الناس وصادا لهم عن الأخذ بحديث جابر المذكور وغيره، ويدعمون ذلك بقوله ﷺ: \" عليكم بسنتي وسنة الخلفاء الراشدين \"، وقوله: \" اقتدوا باللذين من بعدي، أبي بكر وعمر \"، ونحن نجيب عن هذا الاستدلال غيرة على السنة المحمدية من وجوه:\nالأول: أن هذين الحديثين لا يراد بهما قطعا اتباع أحد الخلفاء الراشدين في حالة كونه مخالفا لسنته ﷺ باجتهاده، لا قصدا لمخالفتها، حاشاه من ذلك، ومن أمثلة هذا ما صح عن عمر ﵁ أنه كان ينهى من لا يجد الماء أن يتيمم ويصلي (٢) !! وإتمام عثمان الصلاة في منى مع أن السنة الثابتة عنه ﷺ قصرها كما هو ثابت مشهور، فلا يشك عاقل، أنهما لا يتبعان في مثل هذه الأمثلة المخالفة للسنة، فينبغي أن يكون\n_________\n(١) انظر المحلى (٧/١٠٧) . اهـ.\n(٢) أخرجه الشيخان في \" صحيحيهما \". فانظر كتابي \" مختصر صحيح الإمام البخاري \" رقم (١٩١) و\" صحيح مسلم \" (١/١٩٣) . اهـ.","vol":"3","page":51},{"text":"الأمر هكذا في نهيهما عن المتعة للقطع بثبوت أمره ﷺ بها.\nلا يقال: لعل عندهما علما بالنهي عنها، ولذلك نهيا عنها، لأننا نقول:\nقد ثبت من طرق أن نهيهما إنما كان عن رأي واجتهاد حادث، فقد روى مسلم (٤/٤٦) وأحمد (١/٥٠) عن أبي موسى أنه كان يفتي بالمتعة، فقال له رجل: رويدك ببعض فتياك، فإنك لا تدري ما أحدث أمير المؤمنين في النسك بعد، حتى لقيه بعد، فسأله، فقال عمر: قد علمت أن النبي ﷺ قد فعله وأصحابه، ولكن كرهت أن يظلوا معرسين بهن في الأراك، ثم يروحون في الحج تقطر رؤوسهم.\nورواه البيهقي أيضا (٥/٢٠) .\nوهذا التعليل من عمر ﵁ إشارة منه إلى أن المتعة التي نهى عنها هي التي فيها التحلل بالعمرة إلى الحج كما هو ظاهر، ولكن قد صح عنه تعليل آخر يشمل فيه متعة القران أيضا فقال جابر ﵁:\nتمتعنا مع رسول الله ﷺ، فلما قام عمر قال:\nإن الله كان يحل لرسوله ما شاء بما شاء، وإن القرآن قد أنزل منازله، فأتمموا الحج والعمرة لله كما أمركم الله، فافصلوا حجكم من عمرتكم؛ فإنه أتم لحجتكم، وأتم لعمرتكم.\nأخرجه مسلم والبيهقي (٥/٢١) .\nفثبت مما ذكرنا أن عمر ﵁ تأول آية من القرآن بما خالف به سنته ﷺ فأمر بالإفراد، وهو ﷺ نهى عنه، ونهى عمر عن المتعة، وهو ﷺ أمر بها، ولهذا يجب أن يكون موقفنا من عمر هنا كموقفنا منه في نهيه الجنب الذي لا يجد الماء أن يتيمم ويصلي، ولا فرق.\nالثاني: أن عمر ﵁، قد ورد عنه ما يمكن أن يؤخذ منه أنه رجع عن نهيه عن المتعة، فروى أحمد (٥/١٤٣) بند صحيح عن الحسن أن عمر ﵁ أراد أن ينهى عن متعة الحج، فقال له أبي: ليس ذاك لك، قد تمتعنا مع رسول الله ﷺ، ولم ينهنا عن ذلك، فأضرب عن ذلك عمر.","vol":"3","page":52},{"text":"قلت: الحسن - وهو البصري - لم يسمع من أبي، ولا من عمر، كما قال الهيثمي (٣/٢٣٦)، ولولا ذاك لكان سنده إلى عمر صحيحا، لكن قد جاء ما يشهد له، فروى الطحاوي في \" شرح المعاني \" (١/٣٧٥) بسند صحيح عن ابن عباس قال:\n\" يقولون: إن عمر ﵁ نهى عن المتعة، قال عمر ﵁: لو اعتمرت في عام مرتين ثم حججت لجعلتها مع حجتي \".\nرواه من طريق عبد الرحمن بن زياد قال: حدثنا شعبة عن سلمة بن كهيل قال: سمعت طاووسا يحدث عن ابن عباس.\nقلت: وهذا سند جيد رجاله ثقات معروفون، غير عبد الرحمن بن زياد وهو الرصاصي، قال أبو حاتم: صدوق، وقال أبو زرعة: لا بأس به، ولم يتفرد به، فقد أخرجه الطحاوي أيضا من طريق أخرى عن سفيان عن سلمة بإسناده عنه قال: قال عمر:\nفذكر مثله، وسنده جيد أيضا، وقد صححه ابن حزم فقال (٧/١٠٧) في صدد الرد على القائلين بمفضولية المتعة، المحتجين على ذلك بنهي عمر عنها:\nهذا خالفه الحنفيون والمالكيون والشافعيون؛ لأنهم متفقون على إباحة متعة الحج، وقد صح عن عمر الرجوع إلى القول بها في الحج، روينا من طريق شعبة عن سلمة بن كهيل عن طاووس عن ابن عباس قال: قال عمر بن الخطاب: لواعتمرت في سنة مرتين ثم حججت لجعلت مع حجتي عمرة، ورويناه أيضا من طريق سفيان عن سلمة بن\nكهيل به، ورويناه أيضا من طرق، فقد رجع عمر ﵁ إلى القول بالمتعة اتباعا للسنة، وذلك هو الظن به، ﵁، فكان ذلك من جملة الأدلة الدالة على ضعف حديث الترجمة، والحمد لله رب العالمين.\n<span data-type=\"title\" id=toc-1013>١٠٠٤ </span>- \" إذا دخلت على مريض فمره أن يدعولك، فإن دعاءه كدعاء الملائكة \".\nضعيف جدا.\nرواه ابن ماجه (١/٤٤٠): حدثنا جعفر بن مسافر: حدثني كثير","vol":"3","page":53},{"text":"بن هشام: حدثنا جعفر بن برقان عن ميمون بن مهران عن عمر بن الخطاب قال: قال لي النبي ﷺ. فذكره.\nقلت: وهذا سند ضعيف جدا، وله علتان:\nالأولى: الانقطاع بين ميمون وعمر، وبه أعلوه، فقال البوصيري في \" الزوائد \" (ق ٩٠/١):\nهذا الإسناد رجاله ثقات (١)، إلا أنه منقطع، قال العلائي في \" المراسيل \"، والمزي في \" التهذيب \": إن رواية ميمون بن مهران عن عمر مرسلة.\nوقال المنذري في \" الترغيب \" (٤/١٦٤):\nورواته ثقات مشهورون، إلا أن ميمون بن مهران لم يسمع من عمر، وتبعه الحافظ في \" الفتح \" فقال (١٠/٩٩):\nأخرجه ابن ماجه بسند حسن لكن فيه انقطاع، وغفلوا جميعا عن العلة الأخرى، وهي: الثانية: وهي أن راويه عن جعفر بن برقان ليس هو كثير بن هشام كما هو ظاهر هذا الإسناد، بل بينهما رجل متهم، بين ذلك الحسن بن عرفة فقال: حدثنا كثير بن هشام الجزري عن عيسى بن إبراهيم الهاشمي عن جعفر بن برقان عن ميمون بن مهران به، أخرجه ابن السني في \" عمل اليوم والليلة \" (ص ١٧٨) .\nوعيسى هذا قال فيه البخاري والنسائي:\nمنكر الحديث، وقال أبو حاتم:\n_________\n(١) هكذا في نسختنا من \" الزوائد \"، ونقل السدي عنه أنه قال: إسناده صحيح، ورجاله ثقات إلا أنه ... \" وما في نسختنا أقرب إلى المعروف في استعمالاتهم. اهـ.","vol":"3","page":54},{"text":"متروك الحديث، فلعله سقط من رواية جعفر بن مسافر وهما منه، فقد قال فيه الحافظ:\nصدوق ربما أخطأ، ثم رجعت إلى \" التهذيب \" فرأيته قد تنبه لهذه العلة، فقال متعقبا لقول النووي الذي نقلته عنه آنفا:\nفمشى على ظاهر السند، وعلته أن الحسن بن عرفة رواه عن كثير، فأدخل بينه وبين جعفر رجلا ضعيفا جدا، وهو عيسى بن إبراهيم الهاشمي. كذلك أخرجه ابن السني والبيهقي من طريق الحسن، فكأن جعفرا كان يدلس تدليس التسوية، إلا أني وجدت في نسختي من ابن ماجه تصريح كثير بتحديث جعفر له، فلعل كثيرا عنعنه فرواه جعفر عنه بالتصريح، لاعتقاده أن الصيغتين سواء من غير المدلس، لكن ما وقفت على كلام أحد وصفه بالتدليس، فإن كان الأمر كما ظننت أولا، وإلا فيسلم جعفر من التسوية ويثبت التدليس في كثير، والله أعلم.\nقلت: لكن أحدا لم يصف أيضا بالتدليس كثيرا هذا، فالأقرب أن جعفرا وهم في سنده؛ فأسقط عيسى منه كما سبق مني، فإنه موصوف بالوهم كما عرفت من \" تقريب \" الحافظ، وسلفه في ذلك ابن حبان، فإنه قال فيه في \" الثقات \":\nكتب عن ابن عيينة، ربما أخطأ.\n<span data-type=\"title\" id=toc-1014>١٠٠٥ </span>- \" اكشف الباس، رب الناس! عن ثابت بن قيس بن شماس \".\nضعيف.\nأخرجه أبو داود (٢ / ٣٣٧ - طبع الحلبي) وابن حبان في \" صحيحه \" (رقم ١٤١٨ - موارد) عن يوسف بن محمد بن ثابت بن قيس بن شماس عن أبيه عن جده عن رسول الله ﷺ أنه دخل على ثابت بن قيس وهو مريض، فقال:\nفذكره، ثم أخذ ترابا من بطحان فجعله في قدح، ثم نفث عليه بماء فصبه عليه، ولفظ ابن حبان: فجعله في قدح فيه ماء فصبه عليه \"، لم يذكر النفث.","vol":"3","page":55},{"text":"قلت: وهذا سند ضعيف علته يوسف بن محمد، وقلبه بعض الرواة فقال: محمد بن يوسف، قال أبو داود: والصواب الأول.\nقلت: وهو مجهول العين، أورده ابن أبي حاتم (٤/٢٢٨) ولم يذكر فيه جرحا ولا تعديلا، وقال الذهبي في \" الميزان \": لا يعرف حاله، روى عنه عمرو بن يحيى بن عمارة.\nقلت: الصواب عدم ذكر لفظ (حاله)، فإنه إذا كان لم يروعنه غير عمرو هذا فهو مجهول العين كما قلنا، وليس مجهول الحال كما هو مقرر في علم مصطلح الحديث.\nوأما الحافظ فقال في \" التقريب \": مقبول، يعني عند المتابعة وإلا فلين الحديث كما نص عليه في المقدمة.\nواعلم أننا إنما أوردنا هذا الحديث لما في آخره من جعل البطحان (وهو الحصا الصغار) في القدح إلخ، فإنه غريب منكر، وأما الدعاء \" اكشف الباس رب الناس \"، فهو ثابت من حديث عائشة ﵂ بلفظ: \" كان يعود بعض أهله، يمسح بيده اليمنى ويقول: اللهم رب الناس، أذهب الباس، واشفه أنت الشافي، لا شفاء إلا شفاؤك، شفاء لا يغادر سقما \".\nأخرجه الشيخان وغيرهما، وله فيهما وفي \" المسند \" طرق (٦/٤٤، ٤٥، ٥٠، ١٠٨، ١٠٩، ١١٤، ١١٥، ١٢٠، ١٢٤، ١٢٥، ١٢٧، ١٣١، ٢٠٨، ٢٦٠، ٢٧٨، ٢٨٠) .\n<span data-type=\"title\" id=toc-1015>١٠٠٦ </span>- \" نعم العبد صهيب، لولم يخف الله لم يعصه \".\nلا أصل له.\nقال السخاوي في \" الفتاوي الحديثية \" (١٢/٢): قد اشتهر في كلام الأولين وأصحاب المعاني والعربية من حديث عمر بن الخطاب وذكر الشيخ بهاء الدين السبكي أنه لم يظفر به في شيء من الكتب، وكذا قال جمع من أهل اللغة، ثم رأيت بخط شيخنا ﵀ أنه ظفر به في \" مشكل الحديث \"","vol":"3","page":56},{"text":"لأبي محمد بن قتيبة، لكن لم يذكر له ابن قتيبة إسنادا، وقال: أراد أن صهيبا إنما لم يعص الله حياء لا مخافة عذابه، انتهى.\nوقد وقعت على معنى ذلك من قول عمر (١) ﵁، إلا أنه في حق سالم مولى أبي حذيفة، فروى أبو نعيم في \" الحلية \" من طريق عبد الله بن الأرقم:\nحضرت عمر عند وفاته مع ابن عباس والمسور بن مخرمة، فقال: رسول الله ﷺ يقول: إن سالما شديد الحب لله ﷿، لوكان لا يخاف ما عصاه، وسنده ضعيف.\nقلت: بل هو موضوع؛ لأنه في \" الحلية \" (١/١٧٧) معلق من طريق محمد بن إسحاق عن الجراح بن منهال عن حبيب بن نجيح عن عبد الرحمن بن غنم قال:\nقدمت المدينة في زمان عثمان، فأتيت عبد الله بن الأرقم فقال: حضرت عمر ﵁ عند وفاته مع ابن عباس والمسور بن مخرمة، فقال عمر: سمعت رسول الله ﷺ: فذكره، فلقيت ابن عباس فذكرت ذلك له، فقال: صدق، انطلق بنا إلى المسور بن مخرمة حتى يحدثك به، فجئنا المسور، فقلت: إن عبد الله بن الأرقم حدثني بهذا الحديث، قال: حسبك لا تسل عنه بعد عبد الله بن الأرقم.\nقلت: فهذا إسناد هالك، مسلسل بالعلل:\nالأولى: أنه معلق غير متصل.\nالثانية: أن محمد بن إسحاق مدلس وقد عنعنه.\nالثالثة: أن الجراح بن المنهال متهم بالكذب، وكنيته أبو العطوف، قال\nالبخاري ومسلم: منكر الحديث.\nوقال النسائي والدارقطني: متروك.\nوقال ابن حبان: كان يكذب في الحديث، ويشرب الخمر.\n_________\n(١) كذا الأصل والظاهر أن الصواب \" حديث عمر \" لأنه مرفوع كما سترى. اهـ.","vol":"3","page":57},{"text":"الرابعة: جهالة حبيب بن نجيح، قال أبو حاتم (١/٢/١١٠):\nمجهول، ولا يعتبر برواية أبي العطوف عنه، يعني لضعف أبي العطوف.\nوكذا قال الذهبي في \" الميزان \": مجهول.\nوأما ابن حبان فذكره في \" الثقات \" على قاعدته في توثيق المجهولين!\n<span data-type=\"title\" id=toc-1016>١٠٠٧ </span>- \" أيما امرأة نكحت على صداق أوحباء أوعدة قبل عصمة النكاح، فهو لها، وما كان بعد عصمة النكاح، فهو لمن أعطيه، وأحق ما أكرم عليه الرجل ابنته أوأخته \".\nضعيف.\nأخرجه أبو داود (٢١٢٩) والنسائي (٢/٨٨ - ٨٩) وابن ماجه (١٩٥٥) والبيهقي (٧/٢٤٨) وأحمد (٢/١٨٢) عن ابن جريج عن عمرو بن شعيب عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد ضعيف؛ لأن ابن جريج مدلس وقد عنعنه.\nوقد تابعه مدلس آخر وهو الحجاج بن أرطاة فقال: عن عمرو بن شعيب به ولفظه:\nما استحل به فرج المرأة من مهر أوعدة، فهو لها، وما أكرم به أبوها أوأخوها أووليها بعد عقدة النكاح، فهو له، وأحق ما أكرم الرجل به ابنته أوأخته.\nأخرجه البيهقي.\nتنبيه: استدل بعضهم بهذا الحديث على أنه يجوز لولي المرأة أن يشترط لنفسه شيئا من المال! وهو لوصح كان دليلا ظاهرا على أنه لواشترط ذلك لم يكن المال له بل للمرأة، قال الخطابي:\nهذا يتأول على ما يشترطه الولي لنفسه سوى المهر.","vol":"3","page":58},{"text":"وقد اعتاد كثير من الآباء مثل هذا الشرط، وأنا وإن كنت لا أستحضر الآن ما يدل على تحريمه، ولكني أرى - والعلم عند الله تعالى - أنه لا يخلومن شيء، فقد صح أن النبي ﷺ قال: إنما بعثت لأتمم مكارم الأخلاق، ولا أظن مسلما سليم الفطرة، لا يرى أن مثل هذا الشرط ينافي مكارم الأخلاق، كيف لا، وكثيرا ما يكون سببا للمتاجرة بالمرأة إلى أن يحظى الأب أوالولي بالشرط الأوفر، والحظ الأكبر، وإلا أعضلها! وهذا لا يجوز لنهي القرآن عنه.\n<span data-type=\"title\" id=toc-1017>١٠٠٨ </span>- \" لواجتمعتما في مشورة ما خالفتكما، يعني أبا بكر وعمر ﵄ \".\nضعيف.\nرواه أحمد (٤/٢٢٧) عن شهر بن حوشب عن عبد الرحمن بن غنم أن رسول الله ﷺ قال لأبي بكر وعمر: فذكره.\nقلت: وهذا سند ضعيف، شهر ضعيف لسوء حفظه، وأعله الهيثمي في \" المجمع \" (٩/٥٣) بعلة أخرى فقال:\nرواه أحمد ورجاله ثقات، إلا أن ابن غنم لم يسمع من النبي ﷺ.\nولا يخفى ما في قوله: \" ورجاله ثقات \" من البعد عن الصواب، فإن شهرا لا يصح أن يوصف بكونه ثقة، وفيه الكلام المعروف عن جماعة من الأئمة.\nولا يتقوى الحديث بحديث البراء بن عازب أن النبي ﷺ قال لأبي بكر وعمر:\nالحمد لله الذي أيدني بكما، ولولا أنكما تختلفان علي ما خالفتكما \".\nقال الهيثمي (٩/٥٢):\nرواه الطبراني في الأوسط، وفيه حبيب بن أبي حبيب كاتب مالك وهو متروك.\nقلت: وقد كذبه غير واحد، وذكر له الذهبي حديثين موضوعين عن مالك! ولذلك فلا يصح الاستشهاد به لكن الشطر الأول من حديث حبيب هذا أخرجه الحاكم (٣/٧٤) عن عاصم بن عمر أخي عبيد الله عن سهيل بن أبي صالح عن محمد بن إبراهيم بن","vol":"3","page":59},{"text":"الحارث عن أبي سلمة بن عبد الرحمن عن أبي أروى الدوسي قال:\nكنت جالسا عند النبي ﷺ، فاطلع أبو بكر وعمر ﵄، فقال رسول الله ﷺ:\nالحمد لله الذي أيدني بكما، وقال: صحيح الإسناد، ورده الذهبي بقوله:\nقلت: عاصم واه.\n<span data-type=\"title\" id=toc-1018>١٠٠٩ </span>- \" الشريك شفيع، والشفعة في كل شيء \".\nمنكر.\nأخرجه الترمذي (٢/٢٩٤) والطحاوي (٢/٢٦٨) والدارقطني (٥١٩) والطبراني في \" الكبير \" (٣/١١٥/١) وعنه الضياء في \" المختارة \" (٦٢/٢٨٩/٢) والبيهقي (٦/١٠٩) من طريق أبي حمزة السكري عن عبد العزيز بن رفيع عن ابن أبي مليكة عن ابن عباس قال: قال رسول الله ﷺ: فذكره وقال الترمذي:\nهذا حديث غريب، لا نعرفه مثل هذا إلا من حديث أبي حمزة السكري، وقد روى غير واحد هذا الحديث عن عبد العزيز بن رفيع عن ابن أبي مليكة عن النبي ﷺ مرسلا، وهذا أصح \".\nوقال الدارقطني:\nخالفه شعبة وإسرائيل وعمرو بن أبي قيس وأبو بكر بن عياش؛ فرووه عن عبد العزيز بن رفيع عن ابن أبي مليكة مرسلا، وهو الصواب، ووهم أبو حمزة في إسناده.\nوكذا قال البيهقي: أن الصواب مرسل.\nقلت: واسم أبي حمزة محمد بن ميمون، وهو ثقة فاضل محتج به في \" الصحيحين \" كما في \" التقريب \"، لكن فيه كلام يسير، فقال النسائي:\n\" لا بأس به إلا أنه كان قد فقد بصره في آخر عمره، فمن كتب عنه قبل ذلك","vol":"3","page":60},{"text":"فحديثه جيد \".\nوذكره ابن القطان الفاسي فيمن اختلط كما في \" التهذيب \"، وقال أبو حاتم:\n\" لا يحتج به \" كما في \" الميزان \".\nقلت: فمثله يحتج به إن شاء الله تعالى إذا لم يخالف، وأما مع المخالفة فلا، فإذ قد خالف في هذا الحديث فزاد في السند ابن عباس ووصله خلافا للثقات الآخرين الذين أرسلوه، دل ذلك على وهمه كما جزم به الدارقطني، وأشار إليه الترمذي، وأن الصواب في الحديث أنه مرسل، فهو على ذلك ضعيف لا يحتج به.\nوقد روي عن أبي حمزة على وجه آخر، رواه البيهقي من طريق عبدان عنه عن محمد بن عبيد الله عن عطاء عن ابن عباس مرفوعا. وقال:\n\" ومحمد هذا هو العرزمي، متروك الحديث. وقد روي بإسناد آخر ضعيف عن ابن عباس موصولا \".\nثم ساقه باللفظ الآتي عقب هذا، وقد أخرجه ابن عدي في \" الكامل \" (ق ٢٨١/٢) عن أبي حمزة عن العرزمي به، وقال:\n\" لا أعلم رواه عن محمد بن عبيد الله غير أبي حمزة. وقوله: \" والشفعة في كل شيء \" منكر. ومحمد بن عبيد الله العرزمي عامة رواياته غير محفوظة \".\nقلت: ومما يؤيد نكارة هذا الحديث عن ابن عباس أن الطحاوي روى (٢/٢٦٩) من طريق معن بن عيسى عن محمد بن عبد الرحمن عن عطاء عن ابن عباس قال:\n\" لا شفعة في الحيوان \".\nاحتج به الطحاوي على أن قوله في حديث الباب: \" الشفعة في كل شيء \"، ليس على عمومه يشمل الحيوان وغيره. قال:\n\" وإنما معناه الشفعة في الدور والعقار والأرضين، والدليل على ذلك ما قد روي عن ابن عباس ﵄، حدثنا أحمد بن داود قال: حدثنا يعقوب قال:\nحدثنا معن بن عيسى ... \".","vol":"3","page":61},{"text":"قلت: وإسناد هذا الموقوف جيد، رجاله كلهم ثقات معروفون، غير أحمد بن داود هذا وهو ابن موسى الدوسي أبو عبد الله وثقه ابن يونس كما في \" كشف الأستار \" عن \" المغاني \".\nوالحديث قال الحافظ في \" الفتح \" (٤/٣٤٥):\n\" رواه البيهقي، ورجاله ثقات، إلا أنه أعل بالإرسال، وأخرج له الطحاوي شاهدا من حديث جابر بإسناد لا بأس برواته \".\nونقله هكذا الشوكاني في \" نيل الأوطار \" (٥/٢٨٣) ولكنه - كما هي عادته - لم يعزه إلى الحافظ! وكذلك صنع صديق خان في \" الروضة الندية \" (٢/١٢٧) إلا أنه وقع عنده بلفظ \" بإسناد لا بأس به \". بدل \" لا بأس برواته \" وشتان ما بين العبارتين، فإن الأولى نص في تقوية الإسناد، بخلاف الأخرى، فإنها نص في تقوية رواته، ولا تلازم بين الأمرين، كما لا يخفى على الخبير بعلم مصطلح الحديث، وذلك لأن للحديث، أوالإسناد الصحيح شروطا أربعة: عدالة الرواة وضبطهم، واتصاله، وسلامته من شذوذ أوعلة، فإذا قال المحدث في سند ما:\n\" رجاله لا بأس بهم \" أوثقات \" أو\" رجال الصحيح \"، ونحو ذلك، فهو نص في تحقق الشرط الأول فيه، وأما الشروط الأخرى فمسكوت عنها، وإنما يفعل ذلك بعض المحدثين في الغالب لعدم علمه بتوفر هذه الشروط الأخرى فيه، أو لعلمه بتخلف أحدها، مثل السلامة من الانقطاع أوالتدليس أونحوذلك من العلل المانعة من إطلاق القول بصحته (١)، وهذا هو حال إسناد هذا الشاهد، فإن فيه علة لا تسمح بتصحيحه مع كون رجاله ثقاتا، فإنه عند الطحاوي (٢/٣٦٩) من طريق يوسف بن عدي قال: حدثنا ابن إدريس عن ابن جريج عن عطاء عن جابر قال:\n\" قضى رسول الله ﷺ بالشفعة في كل شيء \".\nفأول علة تبدو للناظر لأول وهلة في هذا السند هو عنعنة ابن جريج، فإنه كان يدلس بشهادة غير واحد من الأئمة المتقدمين والمتأخرين، بل قال الدارقطني: \" تجنب تدليس ابن جريج فإنه قبيح التدليس، لا يدلس\n_________\n(١) وراجع لزيادة البيان مقدمتي لكتابي \" صحيح الترغيب والترهيب \"، و\" ضعيف الترغيب \". اهـ.","vol":"3","page":62},{"text":"إلا فيما سمعه من مجروح، مثل إبراهيم بن أبي يحيى وموسى بن عبيدة وغيرهما \" ووصفه بالتدليس الذهبي والعسقلاني وغيرهما.\nعلى أنه يمكن للباحث في طرق هذا الحديث أن يكشف عن علة أخرى في هذا السند، وذلك أن جماعة من الثقات الأثبات رووه عن عبد الله بن إدريس عن ابن جريج عن أبي الزبير عن جابر به، بلفظ:\n\" قضى رسول الله ﷺ بالشفعة في كل شرك لم يقسم، ربعة أوحائط، لا يحل له أن يبيع حتى يؤذن شريكه، فن شاء أخذ، وإن شاء ترك، فإن باع فلم يؤذنه فهو أحق به \".\nأخرجه مسلم (٥/٥٧) والنسائي (٢/٢٣٤) والدارمي (٢/٢٧٣ - ٢٧٤) والطحاوي (٢/٢٦٥) وابن الجارود (رقم ٦٤٢) والدارقطني (٥٢٠) والبيهقي (٦/١٠١) كلهم عن الجماعة به.\nوقد صرح ابن جريج بالسماع من أبي الزبير، وهذا من جابر في رواية الطحاوي، وهو رواية لمسلم. فهذا هو المحفوظ عن ابن إدريس عن ابن جريج، إنما هو عن أبي الزبير ليس عن عطاء.\nوقد تابعه إسماعيل بن إبراهيم - وهو ابن علية - عن ابن جريج به.\nأخرجه النسائي (٢/٢٢٩) وصرح عنده ابن جريج بالتحديث وأحمد (٣/٣١٦) وعنه أبو داود (٢/٢٥٦) والبيهقي.\nومن الملاحظ في هذا اللفظ أن طرفه الأول موافق تماما لرواية يوسف بن عدي عن ابن جريج المتقدمة؛ إلا في حرف واحد وهو قوله: \" في كل شرك \"، فإن لفظه في الرواية المشار إليها \" في كل شيء \"، فأخشى أن يكون تصحف على بعض رواتها.\nويؤيده تمام الحديث في الرواية المحفوظة \" لم يقسم ... \" فإنه يدل على أن الحديث ليس فيه هذا العموم الذي أفادته تلك الرواية، بل يدل على أنه خاص بغير المنقول من دار أوبستان أوأرض، قال الحافظ في \" الفتح \" (٤/٣٤٥):\n\" وقد تضمن هذا الحديث ثبوت الشفعة في المشاع، وصدره يشعر بثبوتها في المنقولات، وسياقه يشعر باختصاصها بالعقار، وبما فيه العقار \".","vol":"3","page":63},{"text":"فثبت مما تقدم أن هذا الشاهد عن جابر لا يصلح شاهدا لحديث ابن عباس لثبوت خطأ الراوي في قوله: \" شيء \" بدل: \" شرك \"، فهو شاذ، ومقابله هو المحفوظ.\nعلى أنه يمكن أن يقال: لوسلمنا جدلا بأن هذا اللفظ محفوظ، فإن مما لا شك فيه أنه مختصر من الرواية المحفوظة كما تقدم، فلابد أن يضم إليه تمام الحديث الذي رواه الثقات، وعند ذلك يتبين أن عموم هذا اللفظ ليس بمراد، وأن اختصار الحديث من الراوي اختصار مخل بالمعنى.\nويؤيد ذلك أن الحديث ورد من طريق أخرى عن جابر بهذا التمام، فقال أحمد: (٣/٢٩٦):\nحدثنا عبد الرزاق: أنا معمر عن الزهري عن أبي سلمة بن عبد الرحمن عن جابر بن عبد الله قال:\nإنما جعل رسول الله ﷺ الشفعة في كل مال لم يقسم، فإذا وقعت الحدود وصرفت الطرق فلا شفعة.\nومن طريق أحمد أخرجه أبو داود (٢/٢٥٦) وعنه البيهقي (٦/١٠٢ - ١٠٣) ثم أخرجه هذا من طريق أخرى عن عبد الرزاق به، إلا أنه قال: \" كل ما لم يقسم \".\nوهكذا وقع عند أبي داود من طريق أحمد، ويرجح هذا أن البخاري أخرجه من طريق عبد الواحد بن زياد عن معمر به، لكن وقع في مكان آخر عند البخاري من هذا الوجه (٤/٣٢٣) بلفظ: \" كل مال \" مثل رواية أحمد، إلا أن كلام الحافظ في شرحه يشعر بأن اللفظ إنما هو باللفظ الذي قبله \" كل ما لم يقسم \" فالظاهر أن خلافه خطأ على عبد الواحد من بعض الرواة أوالنساخ، نعم أخرجه البخاري من طريق أخرى عن عبد الرزاق بلفظ أحمد، \" كل مال \" ورجح الحافظ هذا اللفظ بأن إسحاق بن راهويه قد رواه عن عبد الرزاق بلفظ \" قضى بالشفعة في الأموال ما لم تقسم \"، والله أعلم.\nفلوأن بعض الرواة اقتصر من هذا الحديث على قوله: \" قضى بالشفعة في الأموال \" لأوهم العموم الذي أوهمته رواية الطحاوي الشاذة، فالحمد لله الذي حفظ لنا أحاديث نبينا","vol":"3","page":64},{"text":"كاملة غير منقوصة، وجعلها بيانا للقرآن وألزمنا العمل بها كما ألزمنا العمل به.\nتنبيه: عرفت مما سبق ضعف حديث ابن عباس وشاهده من حديث جابر، فلا تغتر بما يدل عليه كلام الصنعاني في \" سبل السلام \" من الميل إلى تصحيحه، بعد أن عرفت الحق فيه، لا سيما وهو قد اغتر بقول الحافظ في حديث جابر في \" البلوغ \": \" ورجاله ثقات \"، فإنه مثل قوله في \" الفتح \" كما تقدم: \" لا بأس برواته \"، وقد سبق تفصيل الكلام في المراد بمثل هذا القول، وأنه لا يستلزم الصحة، فلا يفيد إعادة الكلام فيه، وإنما الغرض الآن أن الصنعاني قد خلط عجيبا في كلامه على حديث ابن عباس هذا، فإنه قال عقب حديث جابر عند الطحاوي:\nومثله عن ابن عباس عند الترمذي مرفوعا: الشفعة في كل شيء، وإن قيل: إن رفعه خطأ، فقد ثبت إرساله عن ابن عباس، وهو شاهد لرفعه، على أن مرسل الصحابي إذا صحت عنه الرواية حجة، هكذا قال! وقد علمت أن الخلاف ليس في رفعه ووقفه، وإنما في إرساله ووصله، فكأنه أطلق على الوصل الرفع، فلئن كان ذلك، فما معنى قوله: ثبت إرساله عن ابن عباس، على أن مرسل الصحابي حجة.. لا شك أن هذا كلام مضطرب لا يتحصل منه على شيء!\nوأما اللفظ الآخر الذي سبقت الإشارة إليه فهو:\n<span data-type=\"title\" id=toc-1019>١٠١٠ </span>- \" الشفعة في العبيد، وفي كل شيء \".\nضعيف جدا.\nرواه أبو بكر الشافعي في \" الفوائد \" (٣/١٨/٢) وعنه ابن عساكر (١٣/١٨٥/٢) وابن عدي في \" الكامل \" (ق ٢٤٣/٢) والبيهقي (٦/١١٠) من طرق، عن عمر بن هارون البلخي عن شعبة عن أبي بشر جعفر بن أبي وحشية عن سعيد بن جبير عن ابن عباس مرفوعا، وقال ابن عدي: وهذا الحديث يعرف بعفان البلخي عن عمر ابن هارون، ووثب عليه ابن حميد، رواه عن عمر بن هارون، وكان وثابا.","vol":"3","page":65},{"text":"كذا قال، وهو عند البيهقي من طريقين آخرين عن ابن هارون، وعند الشافعي من طريق ثالثة عنه فلم ينفرد به عفان البلخي، فالصواب ما يقوله البيهقي: تفرد به عمر بن هارون البلخي عن شعبة وهو ضعيف لا يحتج به.\nقلت: بل هو متروك شديد الضعف، قال الذهبي في \" الضعفاء \": تركوه.\nوقال الحافظ في \" التقريب \": متروك وكان حافظا.\n<span data-type=\"title\" id=toc-1020>١٠١١ </span>- \" من كذب علي متعمدا، ليضل به الناس، فليتبوأ مقعده من النار \".\nمنكر بهذه الزيادة.\nوقد رويت من حديث عبد الله بن مسعود والبراء بن عازب وعمرو بن حريث وعمرو ابن عبسة.\n١ - أما حديث ابن مسعود، فمداره على طلحة بن مصرف، يرويه عنه الحسن بن عمارة والأعمش.\nأما حديث ابن عمارة، فأخرجه الطبراني في جزء \" طرق حديث من كذب علي متعمدا \" (ق ٣٥/١) بسنده عنه عن طلحة بن مصرف عن أبي عمار عن عمرو بن شرحبيل عن عبد الله ابن مسعود مرفوعا.\nوهذا سند رجاله ثقات غير الحسن بن عمارة فهو متروك متهم بالكذب.\nأما حديث الأعمش، فقد رواه جماعة، واختلفوا عليه في سنده ومتنه على وجوه:\nالأول: سفيان الثوري، فقال: عن الأعمش عن طلحة به، مثل رواية الحسن بن عمارة متنا وسندا، إلا أنه قال: عن عمرو بن شرحبيل عن رجل من أصحاب النبي ﷺ.","vol":"3","page":66},{"text":"أخرجه الطحاوي في \" مشكل الآثار \" (١/١٧٤): حدثنا أحمد ابن شعيب حدثنا محمود بن غيلان حدثنا أبو أحمد حدثنا سفيان به.\nقلت: وهذا سند رجاله كلهم ثقات، فظاهره الصحة، لكن فيه هذا الاختلاف الذي نحن في صدد بيانه، وما سيأتي ذكره.\nالثاني: يونس بن بكير، فقال: عن الأعمش عن طلحة به مثل رواية الحسن سندا ومتنا، إلا أنه أسقط منه (أبي عمار)، أخرجه الطحاوي والطبراني (٣٥/١)، ورجاله ثقات أيضا، وفيه ما سبق، وليس عند الطبراني الزيادة، ورواه البزار كالطحاوي، قال الهيثمي (١/١٤٤): ورجاله رجال الصحيح.\nالثالث: أبو معاوية، فقال: عن الأعمش به، مثل رواية الحسن إسنادا، إلا أنه جعله من مسند علي لا من مسند ابن مسعود، وخالف في المتن فلم يذكر فيه الزيادة أخرجه الطبراني في جزئه (٣٢/٢) من طريق يحيى بن طلحة اليربوعي قال: أخبرنا أبو معاوية به، لكن اليربوعي هذا لين الحديث كما في \" التقريب \".\nوقد خالفه محمد بن العلاء فقال: حدثنا الأعمش به مثله إلا أنه لم يذكر ابن مسعود فأرسله، رواه الطحاوي.\nومما سبق يتبين أن أصح روايات هؤلاء الثلاثة رواية سفيان الثوري، لأنه أوثقهم وأضبطهم وأحفظهم، وعليه يمكن أن يقال: إن إسناد الحديث من هذا الوجه صحيح ولا يضره الاختلاف المذكور لأنه مرجوح.\nقلت: وكان ينبغي أن يقال هذا، لولا أن هناك شيئين يقفان في سبيل ذلك:","vol":"3","page":67},{"text":"الأول: أن الأعمش موصوف بالتدليس، وقد عنعنه في جميع الروايات عنه، فذلك يمنع من تصحيح هذا الحديث، وإن كان العلماء المتأخرون قد مشوا أحاديثه المعنعنة إلا إذا بدا لهم ما يمنع من ذلك، وهذا الحديث من هذا القبيل، فإن فيه ما يأتي، وهو:\nالثاني: أن الحديث قد صح عن ابن مسعود من طرق ليس في شيء منها تلك الزيادة، فأخرجه الترمذي (٢/١١٠) والطحاوي (١/١٦٧) والطيالسي (٣٦٢) وأحمد (١/٤٠٢، ٤٠٥، ٤٥٤) والطبراني (٣٤/١) كلهم عن زر، والطيالسي (٣٤٢) وأحمد (١/٣٨٩، ٤٠١، ٤٣٦) والطبراني (٣٤/٢) عن عبد الرحمن بن عبد الله ابن مسعود، والطبراني أيضا عن أبي وائل ومسروق، كلهم عن ابن مسعود مرفوعا به دون الزيادة.\nقلت: فهذا كله يدل على أن هذه الزيادة غير محفوظة عن ابن مسعود ﵁، بل هي شاذة أومنكرة، وقد قال الطحاوي عقب رواية يونس بن بكير المتقدمة:\nوهذا حديث منكر، وليس أحد يرفعه بهذا اللفظ غير يونس بن بكير، وطلحة بن مصرف ليس في سنه ما يدرك عمرو بن شرحبيل، لقدم وفاته.\nكذا قال، وقد عرفت أن سفيان الثوري قد رفعه بهذا اللفظ، وجود إسناده، فذكر بين طلحة بن مصرف وعمرو بن شرحبيل أبا عمار واسمه عريب - بفتح المهملة - ابن حميد الدهني، وهو ثقة، فالسند متصل مرفوع، وإنما علته الحقيقية العنعنة والمخالفة كما سبق بيانه، وقد أعله غير الطحاوي بنحوإعلاله، فقال الحافظ في \" الفتح \" (١/١٧٨) بعد أن ذكر الحديث من رواية البزار، وذكر أن الزيادة لا تثبت: اختلف في وصله وإرساله، ورجح الدارقطني والحاكم إرساله، وأخرجه الدارمي من حديث يعلى بن مرة بسند ضعيف.\nقلت: لم أقف على أحد أرسله غير أبي معاوية من رواية محمد بن العلاء عنه عند الطحاوي كما تقدم، وأبو معاوية - واسمه محمد بن خازم - وإن كان أحفظ الناس لحديث الأعمش كما قال الحافظ في \" التقريب \" فقد خالفه سفيان الثوري وهو الثقة الحافظ الإمام، وتابعه يونس بن بكير، وهو من رجال مسلم لكنه يخطيء، فروايتهما أرجح من رواية أبي","vol":"3","page":68},{"text":"معاوية، لأنهما أكثر عددا، لا سيما ومعهما زيادة، والزيادة من الثقة مقبولة، والله أعلم.\nوجملة القول: أن هذه الزيادة لا تثبت في حديث ابن مسعود، والعلة: العنعنة والمخالفة في نقدي، والإرسال في رأي الطحاوي والدارقطني والحاكم، وقال عبد الحق في \" الأحكام \" (١٥٣): لا تصح.\nوقد روي الحديث عن طلحة بن مصرف بإسناد آخر وهو:\n٢ - وأما حديث البراء بن عازب، فيرويه محمد بن عبيد الله العرزمي عن طلحة بن مصرف عن عبد الرحمن بن عوسجة عنه، أخرجه الطبراني في جزئه (٣٩/٢) .\nقلت: وعلته العرزمي هذا فإنه ضعيف جدا، وهذا معنى قول الحافظ فيه: متروك.\n٣ - وأما حديث عمرو بن حريث، فيرويه عمر بن صبح عن خالد بن ميمون عن عبد الكريم بن أبي المخارق عن عامر بن عبد الواحد عنه، أخرجه الطبراني في جزئه أيضا (٤٢/٢) .\nقلت: وفيه علتان:\nالأولى: عمر بن صبح هذا، قال الحافظ: متروك، كذبه ابن راهويه.\nالثانية: عبد الكريم بن أبي المخارق ضعيف، وبه أعله الهيثمي فقال في \" مجمع الزوائد \" (١/١٤٦): رواه الطبراني في \" الكبير \"، وفيه عبد الكريم بن أبي المخارق وهو ضعيف.\nقلت: ربط العلة به وحده ليس من الإنصاف في شيء، وفي الطريق إليه ذاك الكذاب عمر بن صبح، إلا أن يقال: إنه ليس في طريق الطبراني في \" الكبير \"، لكني أستبعد هذا لأنه لوكان كذلك لذكر في جزئه الخاص بهذا الحديث وطرقه هذه الطريق السالمة من ذاك الكذاب، أوعلى الأقل لجمع بينهما، كما رأيناه فعل في أحاديث أخرى، كحديث ابن مسعود على ما تقدم نقله عنه.","vol":"3","page":69},{"text":"٤ - وأما حديث عمرو بن عبسة، فأورده الهيثمي وقال: رواه الطبراني في \" الكبير \"، وإسناده حسن.\nقلت: لكن الزيادة فيه لم تتفق عليها نسخ \" المجمع \"، بل تفردت بها النسخة الهندية، كما في هامش الكتاب، ويترجح عندي عدم ثبوتها، لأن الطبراني قد أخرج الحديث في جزئه (٤٣/١) وليس فيه أيضا هذه الزيادة.\nثم إن قوله: وإسناده حسن نظرا، فإن فيه محمد بن أبي النوار، أورده ابن أبي حاتم (٤/١/١١١) وذكر أنه روى عنه ثلاثة من الثقات، ولم يحك فيه جرحا ولا تعديلا، وهذا من شيوخه بريد بن أبي مريم، ثم ذكر ابن أبي حاتم عقبه ترجمة أخرى، فقال: محمد بن أبي النوار سمع حبان السلمي - صاحب الدفينة، سمع ابن عمر - سمعت أبي يقول: لا أعرفه.\nفقد فرق بينهما أبو حاتم، وفي \" اللسان \": قال النباتي: جمعهما البخاري وهو أشبه، والله أعلم.\n(تنبيه): سبق فيما نقلته عن الحافظ ابن حجر (ص ٢٠) أن الحديث رواه الدارمي عن يعلى بن مرة، وقد رجعت إلى \" سنن الدارمي \"، فوجدت الحديث فيه (١/٧٦) كما ذكر الحافظ، لكن ليس فيه تلك الزيادة! فلا أدري أذلك من اختلاف نسخ \" السنن \"، أم أن الحافظ وهم، وقد يؤيد الثاني أن الطبراني أخرجه (٤٤/٢) عن يعلى كما أخرجه الدارمي بدون الزيادة، ومن الممكن أن يقال: إنه لا وهم فيه، وإنما تساهل في إطلاق العزوإليه، والله أعلم.\nثم إن الحديث لوصح بهذه الزيادة فليست اللام فيه للعلة، بل للصيرورة كما فسر قوله تعالى: \" فمن أظلم ممن افترى على الله كذبا ليضل الناس \"، والمعنى أن مآل أمره إلى الإضلال، أوهو من تخصيص بعض أفراد العموم بالذكر فلا مفهوم له كقوله تعالى: \" ولا تأكلوا الربا أضعافا مضاعفة \"؛ \" ولا تقتلوا أولادكم من إملاق \"، فإن قتل","vol":"3","page":70},{"text":"الأولاد ومضاعفة الربا والإضلال في هذه الآيات إنما هو لتأكيد الأمر فيها، لا لاختصاص الحكم كما قال الحافظ ﵀ وغيره.\n(فائدة): لقد اشتهر عند العلماء أن هذا الحديث متواتر بدون الزيادة طبعا، وقد اعتنى جماعة من الحفاظ بجمع طرقه، قال الحافظ: فأول من وقفت على كلامه في ذلك علي بن المديني، وتبعه يعقوب بن شيبة فقال: روي هذا الحديث من عشرين وجها عن الصحابة من الحجازيين وغيرهم، ثم إبراهيم الحربي وأبو بكر البزار، فقال كل منهما: إنه أورده من حديث أربعين من الصحابة، وجمع طرقه في ذلك العصر أبو محمد يحيى بن محمد بن صاعد؛ فزاد قليلا، وقال أبو بكر الصيرفي شارح \" رسالة الشافعي \": رواه ستون نفسا من الصحابة، وجمع طرقه الطبراني فزاد قليلا.\nقلت: وقد وقفت والحمد لله على كتاب الطبراني في ذلك كما سبقت الإشارة إليه، وقد رأيت أن أسوق أسماء رواتها من الصحابة ﵃، مع الإشارة إلى عدد الطرق عن كل واحد منهم بجانب الاسم، وهناك آخرون منهم ساق الطبراني أحاديثهم لدلالتها على التحذير من الكذب على النبي ﷺ ولكنها أحاديث\nأخرى، ولذلك لم أسق أسماءهم فليعلم ذلك.\n١ - أبو أمامة الباهلي ٣\n٢ - أبو بكر الصديق ٢\n٣ - أبو ذر الغفاري ١\n٤ - أبو سعيد الخدري ٥\n٥ - أبو عبيدة بن الجراح ١\n٦ - أبو قتادة الأنصاري ٣\n٧ - أبو قرصافة: جندرة بن خيشنة ١\n٨ - أبو موسى الأشعري ١\n٩ - أبو موسى الغافقي ١\n١٠ - أبو هريرة ١١\n١١ - أسامة بن زيد بن حارثة ١\n١٢ - أنس بن مالك ١٥\n١٣ - البراء بن عازب ١\n١٤ - بريدة بن الحصيب ١\n١٥ - جابر بن حابس العبدي ١\n١٦ - جابر بن عبد الله ٣\n١٧ - خالد بن عرفطة ١\n١٨ - رافع بن خديج ١","vol":"3","page":71},{"text":"١٩ - الزبير بن العوام ١  20 - زيد بن أرقم 1\n21 - السائب بن يزيد 1  ٢٢ - سعد بن المدحاس ١\n٢٣ - سعيد بن زيد بن عمرو ١  24 - سلمان الفارسي 1\n25 - سلمة بن الأكوع 1  ٢٦ - صهيب بن سنان ١\n٢٧ - طارق بن أشيم ١  28 - طلحة بن عبيد الله 1\n29 - عائشة بنت أبي بكر 2  ٣٠ - عبد الله بن الحارث ١\n٣١ - عبد الله بن الزبير ١  32 - عبد الله بن زغب 1\n33 - عبد الله بن عباس 1  ٣٤ - عبد الله بن عمر ٣\n٣٥ - عبد الله بن عمرو بن العاص ٥  36 - عبد الله بن مسعود 5\n37 - عتبة بن غزوان 1  ٣٨ - عثمان بن عفان ٣\n٣٩ - العرس بن عميرة الكندي ١  40 - عقبة بن عامر 2\n41 - علي بن أبي طالب 7  ٤٢ - عمار بن ياسر ١\n٤٣ - عمر بن الخطاب ٣  44 - عمران بن الحصين 1\n45 - عمرو بن حريث 1  ٤٦ - عمرو بن عبسة ١\n٤٧ - عمرو بن مرة الجهني ١  48 - قيس بن سعد بن عبادة 1\n49 - كعب بن قسطة 1  ٥٠ - معاذ بن جبل ١\n٥١ - معاوية بن أبي سفيان ٢  52 - المغيرة بن شعبة 2\n53 - نبيط بن شريط 1  ٥٤ - يعلى بن مرة ١\nوقد لاحظت أن جميع هؤلاء الصحابة الذين رووا هذا الحديث \" من كذب علي متعمدا فليتبوأ مقعده من النار \"، قد ثبت في حديثهم لفظة \" متعمدا \" حاشا أفرادا منهم وهو أصحاب الأرقام (٦، ٧، ١١، ٢٢، ٢٥، ٢٨، ٣١) وهي ثابتة في \" الصحيحين \" وغيرهما في حديث طائفة ممن رواها عند الطبراني، فهي إذن متواترة فيه نحوتواتره، فهي ثابتة عنه ﷺ يقينا خلافا لمن زعم بجهله البالغ أنها من وضع بعض المحدثين! كما كنت ذكرت في مقدمة هذه السلسلة (١/١١)","vol":"3","page":72},{"text":"وإن مما يحسن ذكره بهذه المناسبة أن البيهقي نقل عن الحاكم ووافقه، أن الحديث جاء من رواية العشرة المبشرين بالجنة، قال: وليس في الدنيا حديث أجمع العشرة على روايته غيره.\nقال الحافظ: فقد تعقبه غير واحد، لكن الطرق عنهم موجودة فيما جمعه ابن الجوزي (يعني في مقدمة كتاب \" الموضوعات \") ومن بعده، والثابت منها ما قدمت ذكره فمن الصحاح: علي والزبير، ومن الحسان: طلحة وسعد وسعيد وأبو عبيدة، ومن الضعيف المتماسك طريق عثمان وبقيتها ضعيف ساقط.\nقلت: قد عرفت من الكشف السابق أن لحديث عثمان ﵁ ثلاث طرق ثم إن أحدها صحيح، والآخر حسن، وقد أخرجهما الطحاوي أيضا (١/١٦٥ - ١٦٦)، فحديثه من الصحيح أيضا.\n<span data-type=\"title\" id=toc-1021>١٠١٢ </span>- \" تحية البيت الطواف \".\nلا أعلم له أصلا.\nوإن اشتهر على الألسنة، وأورده صاحب \" الهداية \" من الحنفية بلفظ:\n\" من أتى البيت فليحيه بالطواف \".\nوقد أشار الحافظ الزيلعي في تخريجه إلى أنه لا أصل له، بقوله (٢/٥١):\nغريب جدا، وأفصح عن ذلك الحافظ ابن حجر فقال في \" الدراية \" (ص ١٩٢):\nلم أجده.\nقلت: ولا أعلم في السنة القولية أوالعملية ما يشهد لمعناه، بل إن عموم الأدلة الواردة في الصلاة قبل الجلوس في المسجد تشمل المسجد الحرام أيضا، والقول بأن تحيته الطواف مخالف للعموم المشار إليه، فلا يقبل إلا بعد ثبوته وهيهات، لا سيما وقد ثبت بالتجربة أنه لا يمكن للداخل إلى المسجد الحرام الطواف كلما دخل المسجد في أيام المواسم، فالحمد لله الذي جعل في الأمر سعة، \" وما جعل عليكم في الدين من حرج \".","vol":"3","page":73},{"text":"وإن مما ينبغي التنبه له أن هذا الحكم إنما هو بالنسبة لغير المحرم، وإلا فالسنة في حقه أن يبدأ بالطواف ثم بالركعتين بعده، انظر بدع الحج والعمرة في رسالتي \" مناسك الحج والعمرة \"، رقم البدعة (٣٧) .\n<span data-type=\"title\" id=toc-1022>١٠١٣ </span>- \" إذا رميتم وذبحتم وحلقتم حل لكم كل شيء إلا النساء \".\nمنكر.\nرواه الطبري في \" تفسيره \" (ج٤ رقم ٣٩٦٠)، والدارقطني في \" سننه \" (٢٧٩) عن عبد الرحيم بن سليمان عن حجاج عن أبي بكر بن محمد بن عمرو بن حزم عن عمرة قالت:\n\" سألت عائشة أم المؤمنين ﵂: متى يحل المحرم؟ فقالت: قال رسول الله ﷺ.... \" فذكره، ثم قال: قال (يعني الحجاج):\nوذكر الزهري عن عمرة عن عائشة عن النبي ﷺ مثله.\nقلت: وهذا إسناد كما قال الحافظ في \" بلوغ المرام \"، فيه ضعف، وعلته الحجاج وهو ابن أرطاة وهو مدلس وقد عنعنه، وبالإضافة إلى ذلك فقد اختلفوا عليه في متنه، فقال عبد الرحيم عنه هكذا، وخالفه يزيد - وهو ابن هارون - فقال: أخبرنا الحجاج عن أبي بكر بن محمد به دون قوله: \" وذبحتم \".\nأخرجه الطحاوي (١/٤١٩) وأحمد (٦/١٤٣) والبيهقي (٥/١٣٦) وأبو بكر الشافعي في \" الفوائد \" (٦/٦٤/٢) .\nوخالفهما عبد الواحد بن زياد فقال: حدثنا الحجاج عن الزهري به، دون قوله:\n\" وذبحتم وحلقتم \".\nأخرجه أبو داود (١/٣١٠ - التازية) والطحاوي، وقال أبو داود:\nهذا حديث ضعيف، الحجاج لم ير الزهري.\nقلت: وهؤلاء الذين رووا الحديث عنه كلهم ثقات، فالحمل في هذا الاختلاف في متنه ليس عليهم، بل على الحجاج نفسه، وقد أشار إلى هذا البيهقي فقال عقبه:","vol":"3","page":74},{"text":"وهذا من تخليطات الحجاج بن أرطاة، وإنما الحديث عن عمرة عن عائشة ﵂ عن النبي ﷺ كما رواه سائر الناس عن عائشة.\nقلت: وكأنه يشير إلى حديثها:\nطيبت رسول الله ﷺ لإحرامه حين أحرم، ولحله حين أحل، قبل أن يفيض.\nأخرجه الشيخان وغيرهما من طرق كثيرة عنها، وقد تجمع عندي منها ثلاثة عشر طريقا خرجتها في كتابي \" الحج الكبير \"، لكن ليس منها طريق عمرة هذه، والله أعلم.\nوفي حديث عائشة هذا ما يشهد لبعض حديث الحجاج في رواية عنها بلفظ:\n\".... وحين رمى جمرة العقبة يوم النحر قبل أن يطوف بالبيت.\nوهذا القدر منه له شاهد من حديث ابن عباس أوردته في \" الأحاديث الصحيحة \" (رقم - ٢٣٩)، فيتلخص من ذلك أن للحديث أصلا ثابتا، لكن دون ذكر الذبح والحلق فيه، فهو بهذه الزيادة منكر، والله أعلم.\n<span data-type=\"title\" id=toc-1023>١٠١٤ </span>- \" ليتقه الصائم، يعني الكحل \".\nمنكر.\nأخرجه أبو داود (١/٣٧٣) والبيهقي (٤/٢٦٢) عن عبد الرحمن بن النعمان بن معبد بن هو ذة عن أبيه عن جده عن النبي ﷺ أنه أمر بالإثمد المروح عند النوم، وقال: فذكره، واللفظ لأبي داود، ولفظ البيهقي:\n\" لا تكتحل بالنهار وأنت صائم، اكتحل ليلا، الإثمد يجلوالبصر، وينبت الشعر \"، وأشار البيهقي لتضعيفه بقوله:\nوقد روي في النهي عنه نهارا وهو صائم حديث أخرجه البخاري في التاريخ وقال أبو داود عقبه: قال لي يحيى بن معين: هو حديث منكر.\nوذكر مثله في \" المسائل \" (ص ٢٩٨) عن الإمام أحمد أيضا.\nقلت: وله علتان:\nالأولى: ضعف عبد الرحمن بن النعمان، وبه أعله المنذري، فقال في \" مختصر السنن \" (٣/٢٦٠):\nقال يحيى بن معين: ضعيف، وقال أبو حاتم الرازي: صدوق.","vol":"3","page":75},{"text":"قال الذهبي بعد أن ذكر هذين القولين المتعارضين فيه:\nوقد روى عن سعد بن إسحاق العجري فقلب اسمه أولا فقال: إسحاق بن سعد بن كعب، ثم غلط في الحديث فقال: عن أبيه عن جده، فضعفه راجح.\nقلت: ولذلك أورده في \" الضعفاء \" أيضا، ولكنه قال:\nمختلف فيه، فلا يترك، يعني أنه ليس شديد الضعف، وقد أشار إلى هذا الحافظ في \" التقريب \" فقال:\nصدوق، ربما غلط، وقد فاتت المنذري علة أخرى وهي:\nالثانية: جهالة أبيه النعمان بن معبد، وقد أشار إلى ذلك شيخ الإسلام ابن تيمية في رسالة \" الصيام \" فقال (ص ٤٩ بتحقيقنا) عقب ما سبق عن المنذري:\nلكن من الذي يعرف أباه وعدالته وحفظه؟ !، ولهذا قال الذهبي فيه:\nغير معروف، وقال الحافظ: مجهول.\nقلت: ومن ذلك تعلم ما في قول المجد ابن تيمية في \" المنتقي \":\nوفي إسناده مقال قريب، ثم أعله بعبد الرحمن فقط كما فعل المنذري تماما!\nوقد ثبت عن أنس ﵁ أنه كان يكتحل وهو صائم.\nأخرجه أبو داود بسند حسن.\nوقال الحافظ في \" التلخيص \" (١٨٩): لا بأس به.\nوفي معناه أحاديث مرفوعة لا يصح منها شيء كما قال الترمذي وغيره، ولكنها موافقة للبراءة الأصلية، فلا ينقل عنها إلا بناقل صحيح، وهذا مما لا وجود له، وقد اختلف العلماء في الكحل للصائم، وكذا الحقنة ونحوها، قال شيخ الإسلام ابن تيمية في المصدر السابق (ص ٤٧):\nفمنهم من لم يفطر بشيء من ذلك، فإن الصيام من دين المسلمين الذي يحتاج إلى معرفته الخاص والعام، فلوكانت هذه الأمور مما حرمها الله ورسوله في الصيام ويفسد","vol":"3","page":76},{"text":"الصوم بها، لكان هذا مما يجب على الرسول بيانه، ولو ذكر ذلك لعلمه الصحابة وبلغوه الأمة كما بلغوا سائر شرعه، فلما لم ينقل أحد من أهل العلم عن النبي ﷺ في ذلك حديثا صحيحا مسندا ولا مرسلا، علم أنه لم يذكر شيئا من ذلك، والحديث المروي في الكحل ضعيف، رواه أبو داود، ولم يروه غيره ولا هو في مسند أحمد ولا سائر الكتب.\nثم ساق هذا الحديث، ثم قال:\nوالذين قالوا: إن هذه الأمور تفطر، لم يكن معهم حجة عن النبي ﷺ وإنما ذكروا ذلك بما رأوه من القياس، وأقوى ما احتجوا به قوله ﷺ: \" وبالغ في الاستنشاق إلا أن تكون صائما، قالوا: فدل ذلك على أن ما وصل إلى الدماغ يفطر الصائم إذا كان بفعله، وعلى القياس: كل ما وصل إلى جوفه بفعله من حقنة وغيرها سواء كان ذلك في موضع الطعام والغذاء أوغيره من حشو جوفه، والذين استثنوا الكحل قالوا: العين ليست كالقبل والدبر، ولكن هي تشرب الكحل كما يشرب الجسم الدهن والماء، ثم قال:\nوإذا كان عمدتهم هذه الأقيسة ونحوها لم يجز إفساد الصوم بمثل هذه الأقيسة لوجوه:\nأحدها: أن القياس وإن كان حجة إذا اعتبرت شروط صحته، فقد قلنا في \" الأصول \": إن الأحكام الشرعية بينتها النصوص أيضا، وإن دل القياس الصحيح على مثل ما دل عليه النص دلالة خفية، فإذا علمنا أن الرسول لم يحرم الشيء ولم يوجبه، علمنا أنه ليس بحرام ولا واجب، وأن القياس المثبت لوجوبه وتحريمه فاسد.\nونحن نعلم أنه ليس في الكتاب والسنة ما يدل على الإفطار بهذه الأشياء فعلمنا أنها ليست مفطرة.\nالثاني: أن الأحكام التي تحتاج الأمة إلى معرفتها لابد أن يبينها الرسول ﷺ بيانا عاما، ولابد أن تنقلها الأمة، فإذا انتفى هذا، علم أن هذا ليس من دينه، وهذا كما يعلم أنه لم يفرض صيام شهر غير رمضان،\nولا حج بيت غير البيت الحرام، ولا صلاة مكتوبة غير الخمس، ولم يوجب الغسل في مباشرة المرأة بلا إنزال، ولا أوجب الوضوء من الفزع العظيم، وإن كان في مظنته خروج الخارج، ولا سن الركعتين بعد الطواف بين","vol":"3","page":77},{"text":"الصفا والمروة، كما سن الركعتين بعد الطواف بالبيت.\nوبهذه الطرق يعلم أيضا أنه لم يوجب الوضوء من لمس النساء، ولا من النجاسات الخارجة من غير السبيلين، فإنه لم ينقل أحد عنه ﷺ بإسناد يثبت مثله أنه أمر بذلك، مع العلم بأن الناس كانوا ولا يزالون يحتجمون\nويتقيؤون؟ ويجرحون في الجهاد وغير ذلك، وقد قطع عرق بعض أصحابه ليخرج منه الدم وهو الفصاد، ولم ينقل عنه مسلم أنه أمر أصحابه بالتوضؤ من ذلك \" (قال):\n\" فإذا كانت الأحكام التي تعم بها البلوى، لابد أن يبينها الرسول ﷺ بيانا عاما، ولابد أن تنقل الأمة ذلك، فمعلوم أن الكحل ونحوه مما تعم به البلوى، كما تعم بالدهن والاغتسال والبخور والطيب. فلوكان هذا مما يفطر لبينه النبي ﷺ كما بين الإفطار بغيره. فلما لم يبين ذلك، علم أنه من جنس الطيب والبخور والدهن. والبخور قد يتصاعد إلى الأنف ويدخل في الدماغ، وينعقد أجساما، والدهن يشربه البدن ويدخل إلى داخله، ويتقوى به الإنسان، وكذلك يتقوى بالطيب قوة جيدة، فلما لم ينه الصائم عن ذلك، دل على جواز تطيبه وتبخره وادهانه، وكذلك اكتحاله.\nالوجه الثالث: إثبات التفطير بالقياس يحتاج إلى أن يكون القياس صحيحا وذلك إما قياس على بابه الجامع، وإما بإلغاء الفارق، وإما أن يدل دليل على العلة في الأصل معد لها إلى الفرع، وإما أن يعلم أن لا فارق بينهما من الأوصاف المعتبرة في الشرع، وهذا القياس هنا منتف. وذلك أنه ليس في الأدلة ما يقتضي أن المفطر الذي جعله الله ورسوله مفطرا هو ما كان واصلا إلى دماغ أو بدن أو ما كان داخلا من منفذ أوواصلا إلى الجوف، ونحوذلك من المعاني التي يجعلها أصحاب هذه الأقاويل هي مناط الحكم عند الله ورسوله.\nالوجه الرابع: إن القياس إنما يصح إذا لم يدل كلام الشارع على علة الحكم إذا سبرنا أوصاف الأصل، فلم يكن فيها ما يصلح للعلة إلا الوصف المعين، (قال):\nفإذا كان في الأصل وصفان مناسبان لم يجز أن يقول بالحكم بهذا دون هذا، ومعلوم أن النص والإجماع أثبتا الفطر بالأكل والشرب والجماع والحيض، والنبي ﷺ قد نهى","vol":"3","page":78},{"text":"المتوضئ عن المبالغة في الاستنشاق إذا كان صائما، وقياسهم على الاستنشاق أقوى حججهم كما تقدم، وهو قياس ضعيف لأن من نشق الماء بمنخريه ينزل الماء إلى حلقه، وإلى جوفه، فحصل له بذلك ما يحصل للشارب بفم،\nويغذي بدنه من ذلك الماء، ويزول العطش، ويطبخ الطعام في معدته كما يحصل بشرب الماء فلولم يرد النص بذلك، لعلم بالعقل أن هذا من جنس الشرب، فإنهما لا يفترقان إلا في دخول الماء من الفم، وذلك غير معتبر، بل دخول الماء إلى الفم وحده لا يفطر، فليس هو مفطرا ولا جزءا من المفطر لعدم تأثيره، بل هو طريق إلى الفطر وليس كذلك الكحل والحقنة، فإن الكحل لا يغذي ألبتة، ولا يدخل أحدا كحلا إلى جوفه لا من أنفه ولا من فمه، وكذلك الحقنة لا تغذي، بل تستفرغ ما في البدن، كما لوشم شيئا من المسهلات، أوفزع فزعا أوجب استطلاق جوفه، وهي لا تصل إلى المعدة.\nفإذا كانت هذه المعاني وغيرها موجودة في الأصل الثابت بالنص والإجماع، فدعواهم أن الشارع علق الحكم بما ذكروه من الأوصاف، معارض بهذه الأوصاف، والمعارضة تبطل كل نوع من الأقيسة، إن لم يتبين أن الوصف الذي ادعوه هو العلة دون هذا.\nالوجه الخامس: أنه ثبت بالنص والإجماع منع الصائم من الأكل والشرب والجماع، وقد ثبت عن النبي ﷺ أنه قال: \" إن الشيطان يجري من ابن آدم مجرى الدم \" (١) . ولا ريب أن الدم يتولد من الطعام والشراب. وإذا أكل وشرب اتسعت مجاري الشياطين، وإذا ضاقت انبعثت القلوب إلى فعل الخيرات، وإلى ترك المنكرات، فهذه المناسبة ظاهرة في منع الصائم من الأكل والشرب، والحكم ثابت على وقفه، وكلام الشارع قد دل على اعتبار هذا الوصف وتأثيره، وهذا منتف في الحقنة والكحل وغير\n_________\n(١) قلت: هذا حديث صحيح، أخرجه الشيخان من حديث أنس وصفية ﵄، هكذا، وقد ذكره ابن تيمية في مكان آخر من رسالته في \" الصيام \" (ص ٧٥) بزيادة: \" فضيقوا مجاريه بالجوع والصوم \"، ولا أصل لها من شيء من كتب السنة التي وقفت عليها، وإنما هي في \" كتاب الإحياء \" للغزالي فقط كما نبهت عليه في التعليق على الرسالة المذكورة. اهـ.","vol":"3","page":79},{"text":"ذلك.\nفإن قيل: بل الكحل قد ينزل إلى الجوف ويستحيل دما؟\nقيل: هذا كما قد يقال في البخار الذي يصعد من الأنف إلى الدماغ فيستحيل دما، وكالدهن الذي يشربه الجسم. والممنوع منه إنما هو ما يصل إلى المعدة فيستحيل دما ويتوزع على البدن.\nالوجه السادس: ونجعل هذا وجها سادسا (الأصل خامسا) فنقيس الكحل والحقنة ونحوذلك على البخور والدهن ونحوذلك، لجامع ما يشتركان فيه، مع أن ذلك ليس مما يتغذى به البدن ويستحيل في المعدة دما. وهذا الوصف هو الذي أوجب أن لا تكون هذه الأمور مفطرة. وهذا موجود في محل النزاع \".\nهذا كله من كلام ابن تيمية رحمه الله تعالى مع شيء من الاختصار، آثرت نقله على ما فيه من بسط وتطويل، لما فيه من الفوائد والتحقيقات التي لا توجد عند غيره، فجزاه الله خيرا.\nومنه يتبين أن الصواب أن الكحل لا يفطر الصائم، فهو بالنسبة إليه كالسواك يجوز أن يتعاطاه في أي وقت شاء، خلافا لما دل عليه هذا الحديث الضعيف الذي كان سببا مباشرا لصرف كثير من الناس عن الأخذ بالصواب الذي دل عليه التحقيق العلمي، ولذلك عنيت ببيان حال إسناده، ومخالفته للفقه الصحيح، والله الموفق.\nومما سبق يمكننا أن نأخذ حكم ما كثر السؤال عنه في هذا العصر، وطال النزاع فيه. ألا وهو حكم الحقنة (الإبرة) في العضل أوالعرق، فالذي نرجحه أنه لا يفطر شيء من ذلك، إلا ما كان المقصود منه تغذية المريض، فهذه وحدها هي التي تفطر والله أعلم.\n<span data-type=\"title\" id=toc-1024>١٠١٥ </span>- \" من سنة الحج أن يصلي الإمام الظهر والعصر، والمغرب والعشاء الآخرة والصبح بمنى، ثم يغدوا إلى عرفة فيقيل حيث قضي له، حتى إذا زالت الشمس خطب الناس، ثم صلى الظهر والعصر جميعا، ثم وقف بعرفات حتى تغرب الشمس فإذا رمى الجمرة الكبرى حل له كل شيء حرم عليه إلا النساء والطيب حتى يزور \".","vol":"3","page":80},{"text":"ضعيف. أخرجه الحاكم (١/٤٦١)، وعنه البيهقي (٥/١٢٢) عن إبراهيم بن عبد الله:\nأنبأ يزيد بن هارون: أنبأ يحيى بن سعيد عن القاسم بن محمد عن عبد الله بن الزبير قال: من سنة الحج.. إلخ، وقال الحاكم:\nحديث على شرط الشيخين، ووافقه الذهبي.\nقلت: وفيه نظر، فإن يزيد بن هارون وإن كان على شرطهما فليس هو من شيوخهما، وإنما يرويان عنه بواسطة أحمد وإسحاق ونحوهما، وإبراهيم بن عبد الله الراوي للحديث عن يزيد فضلا عن كونه ليس من شيوخهما، فهو غير معروف، بل لم أجد له ترجمة تذكر، فقد أورده الخطيب في \" تاريخ بغداد \" (٥/١٢٠) فقال:\nإبراهيم بن عبد الله بن بشار الواسطي، قدم بغداد سنة ٢٤٤ وحدث بها عن يزيد ابن هارون وسرور بن المغيرة روى عنه عبد الله بن محمد بن ناجية ويحيى بن ولم يذكر فيه جرحا ولا تعديلا، فهو مجهول الحال، فلا يحتج بحديثه، على أنه قد خولف في بعض متنه، فروى الطحاوي (١/٤٢١) من طريق عبد الله بن صالح، قال: حدثني الليث قال: حدثني ابن الهاد عن يحيى بن سعيد به مختصرا بلفظ:\nسمعت عبد الله بن الزبير يقول:\nإذا رمى الجمرة الكبرى، فقد حل له ما حرم عليه إلا النساء حتى يطوف بالبيت فلم يذكر الطيب، فهذا هو الأصح، لأنه الموافق لما ثبت عن عائشة ﵂ أنها طيبت النبي ﷺ حين رمى جمرة العقبة كما تقدم في آخر الحديث (١٠١٣) .\nأقول: هذا أصح، وإن كان عبد الله بن صالح فيه ضعف من قبل حفظه، فإن من البدهي أن ما وافق السنة الصحيحة من الروايات عند الاختلاف، أولى مما خالفها منها.\nتنبيه: إنما أوردت هذا في الأحاديث الضعيفة \" مع أن ظاهره الوقف فليس من الأحاديث؛ لما تقرر في مصطلح الحديث أن قول الصحابي: \" من السنة كذا \" في حكم المرفوع، وعبد الله بن الزبير صحابي معروف، وقد خفي هذا على الشوكاني في نيل","vol":"3","page":81},{"text":"الأوطار، فإنه أورد هذا الحديث فيما استدل به المانعون من الطيب بعد الرمي، ثم أجاب عنه (٥/٦١) بما ملخصه:\nإنه أثر موقوف لا يصلح للمعارضة، وعلى فرض كونه مرفوعا فهو أيضا لا يعتد به بجانب الأحاديث المثبتة لحل الطيب.\nقلت: والجواب الصحيح عنه أنه وإن كان ظاهره الرفع فهو لا يصلح للمعارضة\nالمذكورة لوجهين:\nالأول: أنه ضعيف السند كما سبق بيانه.\nالثاني: أنه لوصح سنده فهو عند التعارض مرجوح من حيث الدلالة، لأنه وإن كان ظاهرا في الرفع فليس نصا فيه بخلاف حديث عائشة المشار إليه فإنه صريح في ذلك. والله أعلم.\n<span data-type=\"title\" id=toc-1025>١٠١٦ </span>- \" كان يصلي قبل الجمعة أربعا، وبعدها أربعا \".\nمنكر.\nرواه الطبراني في \" معجمه الأوسط \" (رقم - ٤١١٦ - مصورتي): حدثنا علي بن سعيد الرازي: حدثنا سليمان بن عمرو بن خالد الرقي: حدثنا عتاب بن بشير عن خصيف عن أبي عبيدة عن عبد الله بن مسعود مرفوعا، وقال الطبراني:\nلم يرو هذا الحديث عن خصيف إلا عتاب بن بشير.\nقلت: سكت عليه الزيلعي في \" نصب الراية \" (٢/٢٠٦)، وقال الحافظ في \" الدراية \" (ص ١٣٣):\nوفي سنده ضعف.\nقلت: وفيه خمس علل:\nالأولى: الانقطاع بين ابن مسعود وابنه أبي عبيدة؛ فإنه لم يسمع منه، كما صرح بذلك أبو عبيدة نفسه على ما هو مذكور في ترجمته، وقد حاول بعض من ألف في مصطلح الحديث من حنفية هذا العصر أن يثبت سماعه منه دون جدوى!","vol":"3","page":82},{"text":"الثانية: ضعف خصيف، وهو ابن عبد الرحمن الجزري الحراني، قال الحافظ في \" التقريب \":\nصدوق سيء الحفظ، خلط بآخره.\nالثالثة: عتاب بن بشير، مختلف فيه، قال ابن معين: ثقة، وقال مرة: ضعيف، وقال النسائي: ليس بذاك في الحديث، وقال أحمد: أرجوأن لا يكون به بأس، روى بآخرة أحاديث منكرة، وما أرى إلا أنها من قبل خصيف.\nقلت: وهذا الحديث من روايته عنه، فهو من مناكيره، ويؤيد ذلك أنه ورد موقوفا على ابن مسعود، من طريقين عنه، فقال عبد الرزاق في \" مصنفه \" (٥٥٢٤): عن معمر عن قتادة:\nإن ابن مسعود كان يصلي قبل الجمعة أربع ركعات، وبعدها أربعا.\nقلت: وهذا سند صحيح لولا أن قتادة لم يسمع من ابن مسعود كما قال الهيثمي (٢/١٩٥)، ثم قال عبد الرزاق (٥٥٢٥): عن الثوري عن عطاء بن السائب عن أبي عبد الرحمن السلمي قال:\nكان عبد الله يأمرنا أن نصلي قبل الجمعة أربعا وبعدها أربعا.\nقلت: وهذا سند صحيح لا علة فيه، وعطاء بن السائب وإن كان اختلط؛ فالثوري قد روى عنه قبل الاختلاط.\nالرابعة: سليمان بن عمرو لم أجد من وثقه، ولكن كتب عنه أبو حاتم كما قال ابنه في \" الجرح والتعديل \" (٢/١/١٣٢) .\nفثبت مما تقدم أن رفع هذا الحديث منكر، وأن الصواب فيه الوقف. والله أعلم.\nالخامسة: وهي العلة الحقيقية، وهي خطأ عتاب بن بشير في رفعه، فإنه مع الضعف الذي في حفظه قد خالفه محمد بن فضيل فقال: عن خصيف به موقوفا على ابن مسعود.","vol":"3","page":83},{"text":"أخرجه ابن أبي شيبة في \" المصنف \" (٢/١٣١ و١٣٣) .\nوابن فضيل ثقة من رجال الشيخين، ومع ضعف الحديث فلا دليل فيه على مشروعية ما يسمونه بسنة الجمعة القبلية كما سبق بيانه في الحديث (١٠٠١)، فراجعه فإنه بمعنى هذا.\nتنبيه: وقع إسناد الحديث في \" نصب الراية \" (٢/٢٠٦) هكذا: حدثنا علي بن إسماعيل الرازي: أنبأ سليمان بن عمر بن خالد الرقي. والصواب ما تقدم نقلا عن \" المعجم الأوسط \".\nوقد روي الحديث عن أبي هريرة أيضا، وهو:\n\" كان يصلي قبل الجمعة ركعتين، وبعدها ركعتين \".\n<span data-type=\"title\" id=toc-1026>١٠١٧ </span>- \" كان يصلي قبل الجمعة ركعتين، وبعدها ركعتين \".\nضعيف جدا.\nأخرجه الخطيب (٦/٣٦٥) من طريق الطبراني عن البزار: حدثنا إسحاق بن سليمان البغدادي: حدثنا الحسن بن قتيبة: حدثنا سفيان عن سهيل بن أبي صالح عن أبيه عن أبي هريرة عن النبي ﷺ أنه كان يصلي.... وقال الطبراني:\nلم يروه عن سفيان إلا الحسن بن قتيبة.\nقلت: قال الذهبي ردا لقول ابن عدي: أرجوأنه لا بأس به \":\n\" بل هو هالك، قال الدارقطني: متروك الحديث، وقال أبو حاتم: ضعيف، وقال الأزدي: واهي الحديث، وقال العقيلي: كثير الوهم \".\nوالحديث ذكره الحافظ في \" الفتح \" (٢/٣٤١) بهذا اللفظ إلا أنه قال:\n\" وبعدها أربعا \" وقال:\n\" رواه البزار، وفي إسناده ضعف \".\nولم يورده الهيثمي في \" مجمع الزوائد \" أصلا، ولا في \" كشف الأستار عن زوائد البزار \" للهيثمي، ولا في \" زوائد البزار على مسند أحمد \" للحافظ العسقلاني، والله أعلم.\nوفي الحديث علة أخرى وهي جهالة إسحاق بن سليمان، فقد أورده الخطيب لهذا","vol":"3","page":84},{"text":"الحديث، ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-1027>١٠١٨ </span>- \" تفرغوا من هموم الدنيا ما استطعتم، فإنه من كانت الدنيا أكبر همه، أفشى الله عليه ضيعته، وجعل فقره بين عينيه، ومن كانت الآخرة أكبر همه جمع الله له أموره، وجعل غناه قلبه، وما أقبل عبد بقلبه، إلى الله تعالى إلا جعل الله ﷿ قلوب المؤمنين تفد عليه بالود والرحمة، وكان الله إليه بكل خير أسرع \".\nموضوع.\nرواه ابن الأعرابي في \" معجمه \" (١٧٧ - ١٧٨) وعنه القضاعي في \" مسند الشهاب \" (٥٨/٢) والطبراني في \" المعجم الأوسط \" (رقم - ٥١٥٧ - مصورتي) والبيهقي في \" الزهد \" (٩٨/٢) والسمعاني في \" الفوائد المنتقاة \" (٢/٢) وكذا أبو نعيم في \" الحلية \" (١/٢٢٧) عن جنيد بن العلاء بن أبي وهرة عن محمد بن سعيد عن إسماعيل بن عبيد الله عن أم الدرداء عن أبي الدرداء مرفوعا، وقال أبو نعيم تبعا للطبراني:\nتفرد به جنيد بن العلاء عن محمد بن سعيد.\nقلت: جنيد هذا مختلف فيه، فقال أبو حاتم: صالح الحديث، وقال ابن حبان:\nينبغي مجانبة حديثه، كان يدلس، ثم تناقض فذكره في \" الثقات \" أيضا! وقال البزار:\n\" ليس به بأس \".\nقلت: فآفة الحديث من شيخه محمد بن سعيد وهو ابن حسان المصلوب، وهو كذاب، صلب في الزندقة كما قال الذهبي في \" الضعفاء \"، وفي ترجمته ساق الذهبي له هذا الحديث، وقال الهيثمي في \" المجمع \" (١٠/٢٤٨):\nرواه الطبراني في الكبير والأوسط، وفيه محمد بن سعيد بن حسان المصلوب وهو كذاب.\nوعزاه المنذري في \" الترغيب \" (٤/٨٢) للطبراني في \" معجميه \"، والبيهقي في \" الزهد \"، وأشار إلى تضعيفه.","vol":"3","page":85},{"text":"<span data-type=\"title\" id=toc-1028>١٠١٩ </span>- \" من كشف خمار امرأة ونظر إليها فقد وجب الصداق، دخل بها أولم يدخل بها \".\nضعيف.\nأخرجه الدارقطني في \" سننه \" (٤١٩) من طريق ابن لهيعة: أخبرنا أبو الأسود عن محمد بن عبد الرحمن بن ثوبان قال: قال رسول الله ﷺ:\nفذكره.\nقلت: وهذا سند ضعيف، لإرساله، ولضعف ابن لهيعة، ومن طريقه علقه البيهقي (٧/٢٥٦) وقال:\nوهذا منقطع، وبعض رواته غير محتج به.\nيعني ابن لهيعة، لكن قد أخرجه هو من طريق عبد الله بن صالح: حدثني الليث:\nحدثني عبيد الله بن أبي جعفر عن صفوان بن سليم عن عبد الله بن يزيد عن محمد بن ثوبان بلفظ:\nمن كشف امرأة فنظر إلى عورتها فقد وجب الصداق.\nوهذا سند رجاله كلهم ثقات رجال الشيخين غير عبد الله بن صالح فمن رجال البخاري وحده، وفيه ضعف، لكنه قد توبع، فقال ابن التركماني في \" الجوهر النقي \":\nأخرجه أبو داود في \" مراسيله \" عن قتيبة عن الليث بالسند المذكور، وهو على شرط الصحيح، ليس فيه إلا الإرسال \".\nوقال الحافظ في \" التلخيص \" (ص ٣١١):\nرواه أبو داود في \" المراسيل \" من طريق ابن ثوبان ورجاله ثقات.\nقلت: فهو ضعيف لإرساله، وقد صح موقوفا، فأخرجه الدارقطني وعنه البيهقي من طريق عبد الله بن نمير: حدثنا عبيد الله عن نافع عن ابن عمر عن عمر قال:\n\" إذا أجيف الباب، وأرخيت الستور، فقد وجب المهر.\nورجاله كلهم ثقات معروفون رجال مسلم غير علي بن عبد الله بن مبشر شيخ الدارقطني فلم أجد له ترجمة، ولكنه أخرجه وهو والبيهقي من طريق أخرى عن عمر وقرن معه البيهقي عليا ﵄، فهو عن عمر ثابت، وله عند الدارقطني طريق أخرى عن علي وحده، فهو بها قوي أيضًا","vol":"3","page":86},{"text":"ثم أخرجه الدارقطني من طريق ابن أبي زائدة عن عبيد الله عن نافع عن ابن عمر مثله.\nقلت: وسنده صحيح.\nوهو في \" الموطأ \" (٢/٦٥) بإسنادين منقطعين عن عمر وزيد بن ثابت.\nوجملة القول أن الحديث ضعيف مرفوعا، صحيح موقوفا، ولا يقال: فالموقوف شاهد للمرفوع لأنه لا يقال بمجرد الرأي، لأمرين:\nالأول: أنه مخالف لقوله تعالى: \" وإن طلقتموهن من قبل أن تمسوهن وقد فرضتم لهن فريضة فنصف ما فرضتم.. \" فهي بإطلاقها تشمل التي خلا بها، وما أحسن ما قال شريح: \" لم أسمع الله تعالى ذكر في كتابه بابا ولا سترا، إذا زعم أنه لم يمسها فلها نصف الصداق \" (١) .\nالثاني: أنه قد صح خلافه موقوفا، فروى الشافعي (٢/٣٢٥): أخبرنا مسلم عن ابن جريج عن ليث بن أبي سليم عن طاووس عن ابن عباس ﵄ أنه قال في الرجل يتزوج المرأة فيخلوبها ولا يمسها ثم يطلقها: ليس لها إلا نصف الصداق لأن الله يقول: \" وإن طلقتموهن من قبل أن تمسوهن وقد فرضتم لهن فريضة \".\nومن طريق الشافعي رواه البيهقي (٧/٢٥٤) .\nقلت: وهذا سند ضعيف، لكن قد جاء من طريق أخرى عن طاووس، أخرجه البيهقي من طريق سعيد بن منصور: حدثنا هشيم: أنبأ الليث عن طاووس عن ابن عباس أنه كان يقول في رجل أدخلت عليه امرأته ثم طلقها فزعم أنه لم يمسها، قال: عليه نصف الصداق.\nقلت: وهذا سند صحيح فبه يتقوى السند الذي قبله، والآتي بعده عن علي بن أبي طلحة، بخلاف ما نقله ابن كثير (١/٢٨٨ - ٢٨٩) عن البيهقي أنه قال في الطريق الأولى:\nوليث وإن كان غير محتج به، فقد رويناه من حديث ابن أبي طلحة عن ابن\n_________\n(١) تفسير القرطبي (٣/٢٠٥)، وهو عند البيهقي بسند صحيح عنه نحوه. اهـ.","vol":"3","page":87},{"text":"عباس، فهو مقوله:\nوهذا معناه أنه يرى أن الليث في رواية هشيم عنه هو ابن أبي سليم أيضا، لكن الحافظ المزي لم يذكر في ترجمة ابن أبي سليم أنه روى عنه هشيم، وإنما عن الليث عن سعد، والله أعلم.\nثم أخرج البيهقي عن عبد الله بن صالح عن معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس في قوله تعالى: \" وإن طلقتموهن من قبل أن تمسوهن.. \" الآية فهو الرجل يتزوج المرأة وقد سمى لها صداقا، ثم يطلقها من قبل أن يمسها، والمس الجماع، لها نصف الصداق، وليس لها أكثر من ذلك.\nقلت: وهذا ضعيف منقطع، ثم روى عن الشعبي عن عبد الله بن مسعود قال:\nلها نصف الصداق، وإن جلس بين رجليها، وقال:\nوفيه انقطاع بين الشعبي وابن مسعود، فإذا كانت المسألة مما اختلف فيه الصحابة، فالواجب حينئذ الرجوع إلى النص، والآية مؤيدة لما ذهب إليه ابن عباس على خلاف هذا الحديث، وهو مذهب الشافعي في \" الأم \" (٥/٢١٥)، وهو الحق إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1029>١٠٢٠ </span>- \" أيما امرأة خرجت من غير أمر زوجها كانت في سخط الله حتى ترجع إلى بيتها أو\nيرضى عنها \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (٦/٢٠٠ - ٢٠١) من طريق أبي نعيم الحافظ بسنده عن إبراهيم بن هدبة: حدثنا أنس مرفوعا.\nذكره في ترجمة إبراهيم هذا وقال: حدث عن أنس بالأباطيل، ثم ساق له أحاديث هذا أحدها، ثم روى عن ابن معين أنه قال فيه:\nكذاب خبيث، وعن علي بن ثابت أنه قال:\nهو أكذب من حماري هذا، وقال الذهبي:\nحدث ببغداد وغيرها بالبواطيل، قال أبو حاتم وغيره: كذاب.","vol":"3","page":88},{"text":"وفي \" اللسان \":\nوقال ابن حبان: دجال من الدجاجلة، وقال العقيلي والخليلي: يرمى بالكذب.\nقلت: ومع هذا كله فقد سود السيوطي \" جامعه الصغير \" بهذا الحديث من رواية الخطيب، وتعقبه المناوي في \" فيض القدير \" بقوله وأجاد:\nوقضية كلام المصنف أن الخطيب خرجه وأقره، وهو تلبيس فاحش فإنه تعقبه بقوله: قال أحمد بن حنبل: إبراهيم بن هدبة لا شيء، في أحاديثه مناكير ثم ذكر قول ابن معين المتقدم فيه وغيره ثم قال: وقال الذهبي في \" الضعفاء \":\nهو كذاب، فكان ينبغي للمصنف حذفه من الكتاب، وليته إذ ذكره بين حاله!.\nقلت: وهذا حق، ولكن المناوي عفا الله عنه كأنه ينتقد السيوطي حبا للنقد، وليس لفائدة القراء والنصح وإلا كيف يجوز لنفسه أن يسكت عن الحديث مطلقا فلا يصفه ولو بالضعف في كتابه الآخر \" التيسير بشرح الجامع الصغير \" وهو قد ألفه بعد \" الفيض \" كما ذكر ذلك في المقدمة! أليس في صنيعه هذا كتمان للعلم يؤاخذ عليه أكثر من مؤاخذته هو للسيوطي؟ وكنت أود أن أقول: لعل ذلك وقع منه سهوا، ولكن حال بيني وبين ذلك أنني رأيت له من مثله أشياء كثيرة، سيأتي التنبيه على بعضها إن شاء الله.\nتنبيه: هدبة هنا بالباء الموحدة كما في \" المؤتلف والمختلف \" للشيخ عبد الغني بن سعيد الأزدي الحافظ، وهكذا وقع في \" تاريخ بغداد \" و\" الميزان \" و\" اللسان \" بالباء الموحدة، ووقع في \" فيض القدير \" \" هدية \" بالمثناة التحتية، وهو تصحيف.\n<span data-type=\"title\" id=toc-1030>١٠٢١ </span>- \" من زارني بعد موتي، فكأنما زارني في حياتي \".\nباطل.\nرواه الدارقطني في \" سننه \" (ص ٢٧٩ - ٢٨٠) عن هارون أبي قزعة عن رجل من آل حاطب قال: قال رسول الله ﷺ: فذكره.\nوهكذا رواه المحاملي والساجي كما في \" اللسان \".\nقلت: وهذا سند ضعيف، وله علتان:\nالأولى: الرجل الذي لم يسم، فهو مجهول.","vol":"3","page":89},{"text":"والثانية: ضعف هارون أبي قزعة، ضعفه يعقوب بن شيبة، وذكره العقيلي والساجي وابن الجارود في \" الضعفاء \"، وقال البخاري: لا يتابع عليه.\nثم ساق له هذا الحديث، لكنه لم يذكر فيه حاطبا، فهو مرسل، وقد أشار إلى ذلك الأزدي بقوله:\nهارون أبو قزعة يروي عن رجل من آل حاطب المراسيل.\nقلت: فهذه علة ثالثة، وهي الاختلاف والاضطراب على هارون في إسناده (١)، فبعضهم يوصله، وبعضهم يرسله، وقد اضطرب في متنه أيضا، وبين ذلك كله الحافظ بن عبد الهادي في \" الصارم المنكي \" (ص ١٠٠)، فليرجع إليه من شاء التفصيل، وبالجملة فالحديث واهي الإسناد، وقد روي بإسناد آخر مثله في الضعف أوأشد من حديث ابن عمر، وسبق الكلام عليه مفصلا برقم (٤٧)، واختلف حافظان جليلان في أيهما أجود إسنادا، على عجرهما وبجرهما! فقال شيخ الإسلام:\nأجودهما حديث ابن عمر، وقال الذهبي: أجودهما حديث حاطب هذا، وعزاه لابن عساكر كما في \" المقاصد \" (٤١٣)، وإذا قابلت إسناد أحدهما بالآخر، وتأملت ما فيهما من العلل، تبين لك أن الصواب قول الذهبي، لأن هذا الحديث ليس فيه متهم بالكذب بخلاف حديث ابن عمر؛ فإن فيه من اتهم بالكذب ووضع الحديث، كما بينته هناك، وإذا عرفت هذا، فقول السخاوي في \" المقاصد \" بعد حديث ابن عمر المشار إليه، ونقله عن ابن خزيمة والبيهقي أنهما ضعفاه:\n_________\n(١) كما اضطرب الرواة في إسناد هذا الحديث على ما عرفت، اضطربوا أيضا في ضبط اسم راويه هارون أبي قزعة، فقيل فيه هكذا، وقيل: هارون بن قزعة، وقيل: هارون بن أبي قزعة، كما في التعليق المغني، قول: ولعل الصواب الوجه الأول، فقد قال ابن عدي في \" الكامل \" (٧/٢٥٨٨): وهارون أبو قزعة لم ينسب. اهـ.","vol":"3","page":90},{"text":"وكذا قال الذهبي: طرقه كلها لينة، لكن يتقوى بعضها ببعض، لأن ما في رواتها متهم بالكذب.\nقلت: فهذا التعليل باطل، لما ذكرنا من وجود المتهم في طريق ابن عمر، وعليه فالتقوية المشار إليها باطلة أيضا، فتنبه.\nوأما متن الحديث فهو كذب ظاهر، كما بينه شيخ الإسلام ابن تيمية رحمه الله تعالى، ونقلنا كلامه في ذلك عند حديث ابن عمر المشار إليه، فلا نعيده.\nومما سبق تعلم أن ما جاء في بعض كتب التربية الدينية التي تدرس في سورية تحت عنوان: زيارة قبر النبي ﷺ: أن هذا الحديث رواه الدارقطني وابن السكن والطبراني وغيرهم بروايات مختلفة تبلغ درجة القبول، لم يصدر عن بحث علمي في إسناده، ولا نظر دقيق في متنه، الذي جعل من زار قبره ﷺ، بمنزلة من زاره في حياته، ونال شرف صحبته، التي من فضائلها ما تحدث عنه ﷺ بقوله:\n\" لا تسبوا أصحابي فوالذي نفس محمد بيده، لوأنفق أحدكم مثل جبل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه \"!.\nفمن كان بينه وبين هؤلاء الصحابة ﵃ هذا البون الشاسع في الفضل والتفاوت، كيف يعقل أن يجعله ﷺ مثل واحد منهم، بمجرد زيارة قبره ﷺ، وهي لا تعدوأن تكون من المستحبات؟ !\n<span data-type=\"title\" id=toc-1031>١٠٢٢ </span>- \" يا عمر! ههنا تسكب العبرات \".\nضعيف جدا.\nأخرجه ابن ماجه (٢/٢٢١ - ٢٢٢) والحاكم (١/٤٥٤) عن محمد بن عون عن نافع عن ابن عمر قال:\n\" استقبل رسول الله ﷺ الحجر، ثم وضع شفتيه عليه يبكي طويلا، ثم التفت،","vol":"3","page":91},{"text":"فإذا هو بعمر بن الخطاب يبكي، فقال: فذكره، وقال الحاكم:\nصحيح الإسناد، ووافقه الذهبي.\nقلت: وذلك من أوهامهما، فإن محمد بن عون هذا وهو الخراساني متفق على تضعيفه، بل هو ضعيف جدا، وقد أورده الذهبي نفسه في \" الضعفاء \" وقال:\nقال النسائي: متروك، وفي \" الميزان \" وزاد:\nوقال البخاري: منكر الحديث، وقال ابن معين: ليس بشيء.\nثم ساق له الذهبي هذا الحديث مشيرا إلى أنه مما أنكر عليه، والظاهر أنه الحديث الذي عناه أبو حاتم بقوله:\nضعيف الحديث، منكر الحديث، روى عن نافع حديثا ليس له أصل.\nذكره ابن أبي حاتم (٤/١/٤٧)، وساق له في \" التهذيب \" هذا الحديث ثم قال:\nوكأنه الحديث الذي أشار إليه أبو حاتم.\nوقال الحافظ في \" التقريب \": متروك.\n<span data-type=\"title\" id=toc-1032>١٠٢٣ </span>- \" البحر هو جهنم \".\nضعيف.\nأخرجه أحمد (٤/٢٢٣) والبخاري في \" التاريخ الكبير \" (١/١/٧١ و٤/٢/٤١٤) والحاكم (٤/٥٩٦) والبيهقي (٤/٣٣٤) وأبو نعيم في \" أخبار أصبهان \" (٢/١) من طريق أبي عاصم قال: حدثنا عبد الله بن أمية قال: حدثني محمد بن حيي قال: حدثني صفوان بن يعلى عن أبيه مرفوعا به. وزادوا:\n\" فقالوا ليعلى؟ فقال: ألا ترون أن الله ﷿ يقول: \" نارا أحاط بهم سرادقها \"، قال: لا والذي نفس يعلى بيده لا أدخلها (وفي رواية: لا أدخله) أبد حتى أعرض على الله ﷿، ولا يصيبني منها (وفي الأخرى: منه) قطرة حتى ألقى الله ﷿ \". وقال الحاكم:","vol":"3","page":92},{"text":"\" صحيح الإسناد، ومعناه أن البحر صعب كأنه جهنم \". ووافقه الذهبي.\nوليس كذلك، فإن محمد بن حيي هذا أورده البخاري وابن أبي حاتم (٣/٢/٢٣٩) برواية ابن أمية هذا فقط عنه، ولم يذكرا فيه جرحا ولا تعديلا، فهو مجهول العين، ونقل المناوي عن الذهبي أنه قال في \" المهذب \":\n\" لا أعرفه \".\nقلت: فكان حقه أن يورده في \" الميزان \" ولم يفعل، ولم يستدركه عليه ابن حجر في \" اللسان \"، وإنما أورده في \" التعجيل \" كما أورده ابن أبي حاتم وقال:\n\" وذكره ابن حبان في (الثقات) \".\nقلت: وابن حبان متساهل في التوثيق كما هو معروف.\n<span data-type=\"title\" id=toc-1033>١٠٢٤ </span>- \" إن العبد إذا قام في الصلاة فإنه بين عيني الرحمن، فإذا التفت قال له الرب: يا ابن آدم إلى من تلتفت؟ ! إلى من [هو] خير لك مني؟ ! ابن آدم أقبل على صلاتك فأنا خير لك ممن تلتفت إليه \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (ص ٢٤) والبزار في \" مسنده \" (٥٥٣ - كشف الأستار) عن إبراهيم بن يزيد الخوزي عن عطاء قال سمعت أبا هريرة قال: قال رسول الله ﷺ: فذكره، والسياق للعقيلي، ولفظ البزار: \" بين يدي الرحمن \".\nوروى العقيلي عن ابن معين أنه قال:\nإبراهيم هذا ليس بشيء، وعن البخاري أنه قال: سكتوا عنه، وقال أحمد والنسائي: متروك الحديث، وقال ابن معين: ليس بثقة.\nومن هذه الطريق رواه الواحدي في \" الوسيط \" (٣/٨٦/١)، والحديث أورده في \" المجمع \" (٢/٨٠) و\" الترغيب \" (١/١٩١) من رواية البزار، وضعفاه، وأورده ابن القيم في \" الصواعق المرسلة \" (٢/٣٩) بلفظ العقيلي،","vol":"3","page":93},{"text":"ساكتا عليه، وليس بجيد، ولذلك أوردته لأبين حقيقة حاله.\nورواه البزار (٥٥٢) من حديث جابر نحوه من رواية الفضل بن عيسى الرقاشي عن محمد بن المنكدر عن جابر، والفضل هذا منكر الحديث كما قال الحافظ في \" التقريب \".\n<span data-type=\"title\" id=toc-1034>١٠٢٥ </span>- \" بل ائتمروا بالمعروف، وتناهو اعن المنكر، حتى إذا رأيت شحا مطاعا، وهوى متبعا، وإعجاب كل ذي رأي برأيه، فعليك بنفسك ودع عنك العوام، فإن من ورائكم أيام الصبر، الصبر فيهن مثل قبض على الجمر، للعامل فيهم مثل أجر خمسين رجلا يعملون مثل عمله \".\nضعيف.\nأخرجه أبو داود (٢/٤٣٧) والترمذي (٤/٩٩ - تحفة) وابن ماجه (٢/٤٨٧) وابن جرير في \" تفسيره \" (١٠/١٤٥ و١٤٦) والطحاوي في \" المشكل \" (٢/٦٤ - ٦٥) وابن حبان في \" صحيحه \" (١٨٥٠) وابن عساكر في \" تاريخ دمشق \" (١٨/٧/٢) من طرق عن عتبة بن أبي حكيم قال: حدثني عمرو بن جارية اللخمي قال: حدثني أبو أمية الشعباني قال: سألت أبا ثعلبة الخشني فقلت: يا أبا ثعلبة كيف تقول في هذه الآية: \" عليكم أنفسكم \"؟ قال: أما والله لقد سألت عنها خبيرا، سألت عنها رسول الله ﷺ فقال: فذكره.\nوقال الترمذي: حديث حسن غريب.\nكذا قال، وفيه عندي نظر، فإن عمرو بن جارية وأبا أمية لم يوثقهما أحد من الأئمة المتقدمين، غير ابن حبان، وهو متساهل في التوثيق كما هو معروف عند أهل العلم، ولذلك لم يوثقهما الحافظ في \" التقريب \"، وإنما قال في كل منهما: \" مقبول \" يعني عند المتابعة، وإلا فلين الحديث كما نص عليه في \" المقدمة \" من \" التقريب \".\nثم إن عتبة بن أبي حكيم فيه خلاف من قبل حفظه، وقال الحافظ فيه: صدوق يخطىء كثيرا، فلا تطمئن النفس لتحسين إسناد هذا الحديث، لا سيما","vol":"3","page":94},{"text":"والمعروف في تفسير الآية يخالفه في الظاهر، وهو ما أخرجه أصحاب السنن وأحمد وابن حبان في \" صحيحه \" (١٨٣٧) وغيرهم بسند صحيح عن أبي بكر الصديق ﵁ أنه قام فحمد الله، ثم قال: يا أيها الناس! إنكم تقرأون هذه الآية: \" يا أيها الذين آمنوا عليكم أنفسكم لا يضركم من ضل إذا اهتديتم \"، وإنكم تضعونها على غير موضعها، وإني سمعت رسول الله ﷺ يقول: \" إن الناس إذا رأوا المنكر ولا يغيرونه يوشك أن يعمهم بعقابه \".\nوقد خرجته في \" الصحيحة \" (١٥٦٤) .\nلكن لجملة \" أيام الصبر \" شواهد خرجتها في \" الصحيحة \" أيضا، فانظر تحت الحديثين (٤٩٤ و٩٥٧) .\nتنبيه: مع كل هذه العلل في هذا الحديث فقد صححه الشيخ الغماري في \" كنزه \" وكأنه قلد في ذلك الترمذي دون أي بحث أوتحقيق، أوأنه هواه الذي ينبئك عنه تعليقه عليه الذي يستغله المتهاونون بالأمر بالمعروف والنهي عن المنكر؛ والمخالف للآية السابقة، والله المستعان.\n<span data-type=\"title\" id=toc-1035>١٠٢٦ </span>- \" يا صاحب الحبل ألقه \".\nضعيف.\nذكره ابن حزم في \" المحلى \" فقال (٧/٢٥٩): روينا من طريق وكيع عن ابن أبي ذئب عن صالح بن أبي حسان: \" أن رسول الله ﷺ رأى محرما محتزما بحبل فقال.. \" فذكره، وقال: مرسل لا حجة فيه.\nقلت: وهو كما قال، ورجاله ثقات، غير صالح بن أبي حسان فهو مختلف فيه، فقال البخاري: ثقة، وقال النسائي: مجهول، وقال أبو حاتم: ضعيف الحديث.\nوفي \" التقريب \": صدوق من الخامسة.\nقلت: ومع ضعف هذا الحديث، فقد روي ما يخالفه، وهو بلفظ:\nرخص ﵇ في الهميان للمحرم، ذكره ابن حزم (٧/٢٥٩) فقال:","vol":"3","page":95},{"text":"روينا من طريق عبد الرزاق عن الأسلمي عمن سمع صالحا مولى التوأمة أنه سمع ابن عباس يقول، فذكره مضعفا له.\nقلت: وهو ظاهر الضعف، فإن صالحا هذا ضعيف، والراوي عنه مجهول لم يسم.\nوالأسلمي أظنه الواقدي وهو محمد بن عمر بن واقد الأسلمي وهو متروك.\nقلت: والصواب فيه الوقف، فقد أخرج الدارقطني (٢٦١) والبيهقي (٥/٦٩) من طريق شريك عن أبي إسحاق عن عطاء وسعيد بن جبير عن ابن عباس قال:\n\" رخص للمحرم في الخاتم والهميان \".\nوشريك سيىء الحفظ، لكنه لم يتفرد به، فقد ذكره ابن حزم من طريق وكيع عن سفيان عن حميد الأعرج عن عطاء عن ابن عباس قال في الهميان للمحرم: لا بأس به.\nقلت: وهذا إسناد جيد موقوف، وقد علقه البخاري (٣/٣٠٩) عن عطاء، ووصله الدارقطني من طريق سفيان عن أبي إسحاق عن عطاء مثله.\nقلت: وهذا سند صحيح، ولهذا قال الحافظ في \" الفتح \":\nوهو أصح من الأول، يعني من رواية شريك عن أبي إسحاق عن عطاء عن ابن عباس، وهو كما قال، لما عرفت من حال شريك فمخالفته لسفيان لا تقبل، لكن خفيت على الحافظ طريق حميد الأعرج عن عطاء عن ابن عباس التي ذكرنا، فالصواب أنه صحيح عن كل من ابن عباس، وعطاء، وهذا إنما تلقاه عنه، وقد ورد نحوه عن عائشة أيضا أنها سئلت عن الهميان للمحرم؟ فقالت: وما بأس؟ ليستوثق من نفقته.\nأخرجه البيهقي بسند صحيح عنها، ورواه سعيد بن منصور بلفظ: إنها كانت ترخص في الهميان يشده المحرم على حقويه، وفي المنطقة أيضا.\nنقله ابن حزم عنه، وسنده صحيح على شرط الشيخين.","vol":"3","page":96},{"text":"وخلاصة القول: أن حديث ابن عباس هذا المخالف لحديث الترجمة ضعيف مرفوعا، صحيح موقوفا، وفيه دليل على جواز شد الهميان والمنطقة للمحرم، قال الحافظ:\nقال ابن عبد البر: أجاز ذلك فقهاء الأمصار، وأجازوا عقده إذا لم يمكن إدخال بعضه في بعض، ولم ينقل عن أحد كراهته إلا عن ابن عمر، وعنه جوازه.\nوقد ذهب إلى جواز ذلك كله ابن حزم قال (٧/٢٥٩):\nلأنه لم ينه عن شيء مما ذكرنا قرآن ولا سنة، \" وما كان ربك نسيا \".\n<span data-type=\"title\" id=toc-1036>١٠٢٧ </span>- \" حريم البئر البدي خمسة وعشرون ذراعا، وحريم البئر العادية خمسون ذراعا \".\nضعيف.\nأخرجه الدارقطني (ص ٥١٨) من طريق الحسن بن أبي جعفر، عن معمر عن الزهري عن سعيد بن المسيب عن أبي هريرة عن النبي ﷺ، ومن طريق محمد ابن يوسف بن موسى المقريء بسنده إلى إبراهيم بن أبي عبلة عن الزهري به، وقال: الصحيح من الحديث أنه مرسل عن ابن المسيب، ومن أسنده فقد وهم.\nقلت: وفي الطريق الأولى الحسن بن أبي جعفر، وهو ضعيف كما قال الزيلعي (٤/٢٩٣)، وفي الطريق الأخرى محمد بن يوسف المقريء، قال الحافظ في \" التلخيص \" (٢٥٦):\nوهو متهم بالوضع، وأطلق عليه ذلك الدارقطني وغيره.\nقلت: ولذلك جزم البيهقي بضعف الحديث، فقال بعد أن علقه من هذين الطريقين موصولا: وهو ضعيف.","vol":"3","page":97},{"text":"وقد روي من طريق ثالثة عن الزهري به، أخرجه أبو نعيم في أخبار أصبهان (١/٣٠٩) والحاكم في \" المستدرك \" (٤/٩٧) من طريق عمر بن قيس المكي عن الزهري.\nقلت: وسكت عليه الحاكم ثم الذهبي فأساءا، لأن عمر هذا متروك كما في \" التقريب \" وقال في \" التلخيص \": فيه ضعف.\nقلت: وفي هذا التعبير تساهل لا يخفى، وقال الزيلعي بعد أن ذكره من طريق الحاكم:\nوسكت عنه، قال عبد الحق في \" أحكامه \": والمراسيل أشبه \".\nقلت: ولا يشك في هذا من شم رائحة الحديث، فإن الطرق كلها واهية عن الزهري به موصولا، مع مخالفتها لروايات الثقات الذين أرسلوه عن الزهري، منهم إسماعيل بن أمية عن الزهري عن سعيد بن المسيب مرفوعا به.\nأخرجه الحاكم وكذا أبو داود في \" مراسيله \".\nوأخرجه البيهقي من طريق يونس عن الزهري به إلا أنه أوقفه على ابن المسيب، كما في النسخة المطبوعة من \" البيهقي \"، وأما الحافظ في \" التلخيص \"، فقد نقل عنه أنه رواه من هذه الطريق عن ابن المسيب مرسلا.\nتنبيه: عزى الصنعاني في \" سبل السلام \" (٣/٧٨) هذا الحديث لأحمد عن أبي هريرة، وهو وهم منه، فإن الحديث عنده (٢/٤٩٤) عنه بلفظ آخر وهو:\n\" حريم البئر أربعون ذراعا من حواليها كلها لأعطان الإبل والغنم \".\nوهو بهذا اللفظ حسن عندي كما بينته في السلسلة الأخرى (رقم: ٢٥١) .\n<span data-type=\"title\" id=toc-1037>١٠٢٨ </span>- \" من اكتحل فليوتر، من فعل فقد أحسن، ومن لا فلا حرج، ومن استجمر فليوتر، من فعل فقد أحسن، ومن لا فلا حرج، ومن أكل مما تخلل فليلفظ، وما لاك بلسانه فليبتلع، من فعل فقد أحسن، ومن لا فلا حرج، ومن أتى الغائط فليستتر، فإن لم يجد إلا أن يجمع كثيبا من رمل","vol":"3","page":98},{"text":"فليستدبره فإن الشيطان يلعب بمقاعد بني آدم، من فعل فقد أحسن، ومن لا فلا حرج \".\nضعيف.\nأخرجه أبو داود (١/٦ - ٧) والدارمي (١/١٦٩ - ١٧٠) وابن ماجه (١/١٤٠ - ١٤١) والطحاوي (١/٧٢) وابن حبان (١٣٢) مختصرا والبيهقي (١/٩٤ و١٠٤) وأحمد (٢/٣٧١) من طريق الحصين الحبراني عن أبي سعيد - زاد بعضهم: الخير عن أبي هريرة عن النبي ﷺ به، وقال أبو داود:\nأبو سعيد الخير هو من أصحاب النبي ﷺ.\nقلت: هو كما قال على ما هو الراجح في التحقيق كما بينته في \" ضعيف سنن أبي داود \" (رقم ٩)، لكن الراوي عنه الحصين الحبراني مجهول كما قال الحافظ في \" التلخيص \" (ص ٣٧) وكذا في \" التقريب \" له، وفي \" الخلاصة \" للخزرجي.\nوقال الذهبي: لا يعرف، وأما توثيق ابن حبان إياه، فمما لا يعول عليه لما عرف من قاعدته في توثيق المجهولين، كما فصلت القول عليه في \" الرد على التعقيب الحثيث \" ولهذا لم يعرج الأئمة المذكورون على توثيقه، ولم يعتمدوا عليه في هذا ولا في عشرات بل مئات من مثله وثقهم هو وحده، وحكموا عليهم بالجهالة، ولذلك وجدنا البيهقي أشار إلى تضعيف هذا الحديث بقوله عقبه:\nوهذا إن صح، فإنما أراد والله أعلم وترا يكون بعد ثلاث.\nوإنما حمله على هذا التأويل أحاديث كثيرة تدل على وجوب الاستنجاء بثلاثة أحجار، والنهي عن الاستنجاء بأقل من ذلك كحديث سلمان ﵁ قال: \" ... ونهانا ﷺ أن يستنجي أحدنا بأقل من ثلاثة أحجار \". رواه مسلم وغيره.\nفلو صح قوله في هذا الحديث: \" ومن استجمر فليوتر، من فعل فقد أحسن، ومن لا فلا حرج \"، وجب تأويله بما ذكره البيهقي، ولكني أقول: لا حاجة بنا إلى مثل هذا التأويل بعدما تبين لنا ضعفه وتفرد ذاك المجهول به.\nوإذا عرفت هذا، فلا تغتر بقول النووي في \" المجموع \" (٢/٥٥):\nهذا حديث حسن! ولا بقول الحافظ نفسه في \" الفتح \" (١/٢٠٦):","vol":"3","page":99},{"text":"إسناده حسن، ولا بما نقله الصنعاني في \" سبل السلام \" عن \" البدر المنير أنه قال: حديث صحيح، صححه جماعة، منهم ابن حبان والحاكم والنووي.\nلا تغتر بأقوال هؤلاء الأفاضل هنا جميعا، فإنهم ما أمعنوا النظر في سند الحديث، بل لعل جمهورهم اغتروا بسكوت أبي داود عنه، وإلا فقل لي بربك كيف يتفق تحسينه مع تلك الجهالة التي صرح بها من سبق ذكره من النقاد: الذهبي والعسقلاني والخزرجي؟ بل كيف يتمشى تصريح ابن حجر بذلك مع تصريحه بحسن إسناده لولا الوهم، أوالمتابعة للغير بدون النظر في الإسناد؟ ! ومن ذلك قول مؤلف (١) \" معارف السنن شرح سنن الترمذي \" (١/١١٥):\nوهو حديث صحيح رجاله ثقات كما قال البدر العيني.\nفإن هذا التصحيح، إنما هو قائم على أن رجاله ثقات، وقد تقدم أن أحدهم وهو حصين الحبراني لم يوثقه غير ابن حبان، وأنه لا يعتد بتوثيقه عند تفرده به، لا سيما مع عدم التفات أولئك النقاد إليه وتصريحهم بتساهل من وثقه.\nفمن الغرائب والابتعاد عن الإنصاف العلمي التشبث بهذا الحديث الضعيف المخير بين الإيتار وعدمه لرد ما دل عليه حديث سلمان وغيره مما سبق الإشارة إليه من عدم إجزاء أقل من ثلاثة أحجار، مع إمكان التوفيق بينهما بحمل هذا لو صح على إيتار بعد الثلاثة كما تقدم، وأما قول ابن التركماني ردا لهذا الحمل: لو صح ذلك لزم منه أن يكون الوتر بعد الثلاث مستحبا أمره ﵇ به على مقتضى هذا الدليل، وعندهم لو حصل النقاء بعد الثلاث فالزيادة عليها ليست مستحبة، بل هي بدعة.\nفجوابنا عليه: نعم هي بدعة عند حصول النقاء بالثلاثة أحجار، فنحمل هذا الحديث على الإيتار عند عدم حصول النقاء بذلك، بمعنى أنه إذا حصل النقاء بالحجر الرابع فالإيثار بعده على الخيار مع استحبابه، بخلاف ما إذا حصل النقاء بالحجرين فيجب الثالث لحديث سلمان وما في معناه. وبالله التوفيق.\n_________\n(١) هو الشيخ الفاضل محمد بن يوسف الحسيني البنوري، وقد أهداه إلي بتاريخ ١٤/١٢/١٣٨٣ هـ بواسطة أحد طلابنا في الجامعة الإسلامية، جزاه الله خيرا. اهـ","vol":"3","page":100},{"text":"<span data-type=\"title\" id=toc-1038>١٠٢٩ </span>- \" أما إنما لا تزيدك إلا وهنا، انبذها عنك، فإنك لومت وهي عليك ما أفلحت أبدا \".\nضعيف.\nأخرجه الإمام أحمد (٥/٤٤٥): حدثنا خلف بن الوليد: حدثنا المبارك عن الحسن قال: أخبرني عمران بن حصين أن النبي ﷺ أبصر على عضد رجل حلقة أراه قال: من صفر - فقال: ويحك ما هذه؟ قال: من الواهنة قال: فذكره.\nقلت: وهذا سند ضعيف وله علتان:\nالأولى: عنعنة المبارك وهو ابن فضالة فقد كان مدلسا، وصفه بذلك جماعة من الأئمة المتقدمين، قال يحيى بن سعيد:\nلم أقبل منه شيئا، إلا شيئا يقول فيه: حدثنا.\nوقال ابن مهدي: كنا نتبع من حديث مبارك ما قال فيه: حدثنا الحسن.\nومع ذلك فقد قال فيه الدارقطني:\nلين، كثير الخطأ، يعتبر به، وذكر نحوه ابن حبان والساجي.\nالثانية: الانقطاع بين الحسن وعمران بن حصين، فإنه لم يسمع منه كما جزم بذلك ابن المديني وأبو حاتم وابن معين، قال الأولان:\nلم يسمع منه، وليس يصح ذلك من وجه يثبت.\nوقد أشار بذلك إلى مثل رواية المبارك هذه، فإن صرح فيها كما ترى بأن الحسن قال: أخبرني عمران بن حصين، وفي \" المسند \" (٥/٤٤٠) حديثان آخران من هذا الوجه مع التصريح المذكور، وقد أشار الإمام أحمد أيضا إلى تضعيف ذلك فقال: قال بعضهم عن الحسن: حدثني عمران بن حصين إنكارا على من قال ذلك، بل إنه صرح بذلك في رواية أبي طالب عنه قال:\nكان مبارك بن فضالة يرفع حديثا كثيرا، ويقول في غير حديث عن الحسن: قال:\nحدثنا عمران بن حصين، وأصحاب الحسن لا يقولون ذلك، قال في \" التهذيب \":","vol":"3","page":101},{"text":"يعني أنه يصرح بسماع الحسن منه، وأصحاب الحسن يذكرونه عنه بالعنعنة.\nقلت: قد تتبعت أصحاب الحسن وما رووه عنه عن عمران في \" مسند الإمام أحمد \" الجزء الرابع، فوجدتهم جميعا قد ذكروا العنعنة، وهم:\n١ - أبو الأشهب (ص ٢٤٦) وهو جعفر بن حبان و(٤٣٦) .\n٢ - قتادة (٤٢٧ و٤٢٨ و٤٣٥ و٤٣٦ و٤٣٧ و٤٤٢ و٤٤٥ و٤٤٦) .\n٣ - أبو قزعة (٤٢٩) .\n٤ - يونس (٤٣٠ و٤٣١ و٤٤٤ و٤٤٥) .\n٥ - منصور (٤٣٠) .\n٦ - علي بن زيد بن جدعان (٤٣٠ و٤٣٢ و٤٤٤ و٤٤٥) .\n٧ - حميد (٤٣٨ و٤٣٩ و٤٤٠ و٤٤٣ و٤٤٥) .\n٨ - خالد الحذاء (٤٣٩) .\n٩ - هشام (٤٤١) .\n١٠ - خيثمة (٤٣٩ و٤٤٥) .\n١١ - محمد بن الزبير (٤٣٩ و٤٤٣) .\n١٢ - سماك (٤٤٥ و٤٤٦) .\nكل هؤلاء - وهم ثقات جميعا باستثناء رقم (٦ و١١) - رووا عن الحسن عن عمران أحاديث بالعنعنة لم يصرحوا فيها بسماع الحسن من عمران، بل في رواية لقتادة أن الحسن حدثهم عن هياج بن عمران البرجمي عن عمران بن حصين بحديث: \" كان يحث في خطبته على الصدقة، وينهى عن المثلة \"، فأدخل بينهما هياجا، وهو مجهول كما\nقال ابن المديني وصدقه الذهبي.\nنعم وقع في رواية زائدة عن هشام تصريحه بسماع الحسن من عمران، فقال زائدة: عن هشام قال: زعم الحسن أن عمران بن حصين حدثه قال:.. فذكر حديث تعريسه ﷺ في سفره ونومه عن صلاة الفجر.","vol":"3","page":102},{"text":"وهذه الرواية صريحة في سماعه من عمران، ولم أجد أحدا تعرض لذكرها في هذا الصدد، ولكني أعتقد أنها رواية شاذة، فإن زائدة - وهو ابن قدامة -، وإن كان ثقة فقد خالفه جماعة منهم يزيد بن هارون وروح بن عبادة فروياه عن هشام عن الحسن عن عمران به، فعنعناه على الجادة.\nأخرجه أحمد (٤/٤٤١)، وهكذا أخرجه (٥/٤٣١) من طريق يونس عن الحسن عن عمران به، ووقع التصريح المذكور في رواية شريك بن عبد الله عن منصور عن خيثمة عن الحسن قال: كنت أمشي مع عمران بن حصين ... رواه أحمد (٤/٤٣٦)، وهذه رواية منكرة لأن شريكا سييء الحفظ معروف بذلك، وقد خولف، فرواه الأعمش عن خيثمة عن الحسن عن عمران به معنعنا، أخرجه أحمد (٤/٤٣٩ و٤٤٥) .\nوخلاصة القول أنه لم يثبت برواية صحيحة سماع الحسن من عمران، وقول المبارك في هذا الحديث عن الحسن: قال: أخبرني عمران، مما لا يثبت ذلك لما عرفت من الضعف والتدليس الذي وصف به المبارك هذا.\nوإن مما يؤكد ذلك أن وكيعا قد روى هذا الحديث عن المبارك عن الحسن عن عمران به معنعنا مختصرا.\nأخرجه ابن ماجه (٢/٣٦١) .\nوكذا رواه أبو الوليد الطيالسي: حدثنا مبارك به.\nأخرجه ابن حبان في \" صحيحه \" (١٤١٠) والطبراني في \" المعجم الكبير \" (١٨/١٧٢/٣٩١)، وكذلك رواه أبو عامر صالح بن رستم عن الحسن عن عمران به.\nأخرجه ابن حبان (١٤١١) والحاكم (٤/٢١٦) وقال: \" صحيح الإسناد \"، ووافقه الذهبي!\nقلت: وفي ذلك ما لا يخفى من البعد عن التحقيق العلمي الذي ذكرناه آنفا، وأيضا فإن أبا عامر هذا كثير الخطأ كما في \" التقريب \" فأتى لحديثه الصحة؟ ! ومثله قول البوصيري في \" الزوائد \":","vol":"3","page":103},{"text":"إسناده حسن لأن مبارك هذا هو ابن فضالة.\nذكره السندي، ونحوه قول الهيثمي في \" المجمع \" (٥/١٠٣):\nرواه أحمد والطبراني وقال: إن مت وهي عليك وكلت إليها، قال: وفي رواية موقوفة: \" انبذها عنك، فإنك لومت وأنت ترى أنها تنفعك لمت على غير الفطرة \"، وفيه مبارك بن فضالة، وهو ثقة، وفيه ضعف، وبقية رجاله ثقات!\nقلت: لوكان ثقة اتفاقا وبدون ضعف لم يفرح بحديثه ما دام مدلسا، وقد عنعنه كما عرفت مما سبق، فكن رجلا يعرف الرجال بالحق، لا الحق بالرجال.\nومن ذلك قول الشيخ محمد بن عبد الوهاب في \" كتاب التوحيد \": رواه أحمد بسند لا بأس به!\nفقد عرفت ما فيه من البأس الذي بيناه في شرح علتي الحديث، ويمكن أن نستنبط من تخريج الهيثمي السابق للحديث علة ثالثة وهي الوقف، وهو الأشبه عندي، وإن كان في إسنادها عند الطبراني (رقم ٤١٤) محمد بن خالد بن عبد الله: حدثنا هشيم عن منصور عن الحسن، موقوفا. فقد قال الحافظ في ابن خالد هذا: ضعيف، والله أعلم.\n<span data-type=\"title\" id=toc-1039>١٠٣٠ </span>- \" إن أمتي يأتون يوم القيامة غرا محجلين من آثار الوضوء، فمن استطاع منكم أن يطيل غرته فليفعل \".\nمدرج الشطر الآخر.\nوإنما يصح مرفوعا شطره الأول، وأما الشطر الآخر: \" فمن استطاع.. \" فهو من قول أبي هريرة أدرجه بعض الرواة في المرفوع، وإليك البيان:\nأخرجه البخاري (١/١٩٠) والبيهقي (١/٥٧) وأحمد (٢/٤٠٠) عن خالد بن يزيد عن سعيد بن أبي هلال عن نعيم المجمر أنه قال:\nرقيت مع أبي هريرة على ظهر المسجد، وعليه سراويل من تحت قميصه، فنزع سراويله، ثم توضأ، وغسل وجهه ويديه، ورفع في عضديه الوضوء، ورجليه، فرفع في ساقيه، ثم قال: إني سمعت رسول الله ﷺ يقول: فذكره والسياق لأحمد، وليس عند البخاري ذكر السراويل والقميص ولا غسل الوجه والرجلين.","vol":"3","page":104},{"text":"ثم أخرجه مسلم (١/١٤٩) والبيهقي أيضا من طريق عمرو بن الحارث عن سعيد بن أبي هلال به.\nأنه رأى أبا هريرة يتوضأ فغسل وجهه ويديه حتى كاد يبلغ المنكبين، ثم غسل رجليه حتى رفع إلى الساقين، الحديث مثله، وابن أبي هلال مختلط عند الإمام أحمد، لكنه توبع، فقد أخرجه مسلم وكذا أبو عوانة في \" صحيحه \" (١/٢٤٣) والبيهقي (١/٧٧) من طريق سليمان بن بلال: حدثني عمارة بن غزية الأنصاري عن نعيم بن عبد الله المجمر قال:\n\" رأيت أبا هريرة يتوضأ، فغسل وجهه فأسبغ الوضوء، ثم غسل يده اليمنى حتى أشرع (١) في العضد، ثم يده اليسرى حتى أشرع في العضد، ثم مسح رأسه، ثم غسل رجله اليمنى حتى أشرع في الساق، ثم رجله اليسرى حتى أشرع في الساق، ثم قال: هكذا رأيت رسول الله ﷺ يتوضأ، وقال: قال رسول الله صلى الله\nعليه وسلم: أنتم الغر المحجلون يوم القيامة من إسباغ الوضوء، فمن استطاع منكم فليطل غرته وتحجيله، وقد تابعه ابن لهيعة عن عمارة بن غزية به نحوه، وفيه: وكان إذا غسل ذراعيه كاد أن يبلغ نصف العضد، ورجليه إلى نصف الساق، فقال له في ذلك، فقال: إني أريد أن أطيل غرتي، إني سمعت رسول الله ﷺ يقول: إن أمتي يأتون يوم القيامة غرا محجلين من الوضوء، ولا يأتي أحد من الأمم كذلك.\nأخرجه الطحاوي (١/٢٤) ورجاله ثقات، غير أن ابن لهيعة سييء الحفظ، ولكن لا بأس به في المتابعات والشواهد.\nثم أخرجه أحمد (٢/٣٣٤ و٥٢٣) من طريق فليح بن سليمان عن نعيم بن عبد الله به بلفظ:\n_________\n(١) معناه أدخل الغسل فيهما. قاله النووي. اهـ.","vol":"3","page":105},{"text":"أنه رقى إلى أبي هريرة على ظهر المسجد، فوجده يتوضأ، فرفع في عضديه، ثم أقبل علي فقال: إني سمعت رسول الله ﷺ يقول: فذكره بلفظ:\n\" إن أمتي يوم القيامة هم الغر المحجلون ... \" إلا أنه زاد: فقال نعيم: لا أدري قوله: \" من استطاع أن يطيل غرته فليفعل \" من قول رسول الله ﷺ أومن قول أبي هريرة!\nقلت: وفليح بن سليمان وإن احتج به الشيخان ففيه ضعف من قبل حفظه، فإن كان قد حفظه، فقد دلنا على أن هذه الجملة في آخر الحديث: \" من استطاع ... \" قد شكنعيم في كونها من قوله ﷺ، وقد قال الحافظ في \" الفتح \" (١/١٩٠):\nولم أر هذه الجملة في رواية أحد ممن روى هذا الحديث من الصحابة وهم عشرة، ولا ممن رواه عن أبي هريرة غير رواية نعيم هذه، والله أعلم.\nقلت: وقد فات الحافظ رواية ليث عن كعب عن أبي هريرة قال: سمعت رسول الله ﷺ، فذكره بهذه الجملة.\nأخرجه أحمد (٢/٣٦٢)، لكن ليث وهو ابن أبي سليم ضعيف لاختلاطه، وقد حكم غير واحد من الحفاظ على هذه الجملة أنها مدرجة في الحديث من كلام أبي هريرة، فقال الحافظ المنذري في \" الترغيب \" (١/٩٢):\nوقد قيل: إن قوله: من استطاع إلى آخره، إنما هو مدرج من كلام أبي هريرة موقوف عليه، ذكره غير واحد من الحفاظ، والله أعلم.\nقلت: وممن ذهب إلى أنها مدرجة من العلماء المحققين شيخ الإسلام ابن تيمية وتلميذه ابن القيم، فقال هذا في \" حادي الأرواح إلى بلاد الأفراح \" (١/٣١٦): فهذه الزيادة مدرجة في الحديث من كلام أبي هريرة لا من كلام النبي ﷺ، بين ذلك غير واحد من الحفاظ، وكان شيخنا يقول: هذه اللفظة لا يمكن أن تكون من كلام رسول الله ﷺ، فإن الغرة لا تكون في اليد، لا تكون إلا في الوجه، وإطالته غير ممكنة، إذ تدخل في الرأس فلا تسمى تلك غرة.\nقلت: وكلام الحافظ المتقدم يشعر بأنه يرى كونها مدرجة، وممن صرح بذلك","vol":"3","page":106},{"text":"تلميذه إبراهيم الناجي في نقده لكتاب \" الترغيب \"، المسمى بـ \" العجالة المتيسرة \" (ص ٣٠)، وهو الظاهر مما ذكره الحافظ من الطرق، ومن المعنى الذي سبق في كلام ابن تيمية.\nومن الطرق المشار إليها ما روى يحيى بن أيوب البجلي عن أبي زرعة قال:\nدخلت على أبي هريرة وهو يتوضأ إلى منكبيه، وإلى ركبتيه، فقلت له: ألا تكتفي بما فرض الله عليك من هذا؟ قال: بلى، ولكني سمعت رسول الله ﷺ يقول: مبلغ الحلية مبلغ الوضوء، فأحببت أن يزيدني في حليتي.\nأخرجه ابن أبي شيبة في \" المصنف \" (١/٤٠) وعلقه أبو عوانة في \" صحيحه \" (١/٢٤٣)، وإسناده جيد، وله طريق أخرى عند مسلم وغيره عن أبي حازم قال:\nكنت خلف أبي هريرة وهو يتوضأ للصلاة، فكان يمد يده حتى يبلغ إبطه، فقلت له: يا أبا هريرة ما هذا الوضوء؟ فقال: يا بني فروخ! أنتم ههنا؟ لو علمت أنكم ههنا ما توضأت هذا الوضوء، سمعت خليلي ﷺ يقول: تبلغ الحلية من المؤمن حيث يبلغ الوضوء.\nقلت: فليس هذه الطريق تلك الجملة \" فمن استطاع ... \" ولوكانت في حديث النبي ﷺ لأوردها أبو هريرة محتجا بها على أبي زرعة وأبي حازم اللذين أظهرا له ارتيابهما من مد يده إلى إبطه، ولما كان به حاجة إلى أن يلجأ إلى الاستنباط الذي قد يخطيء وقد يصيب، ثم هو لوكان صوابا لم يكن في الإقناع في قوة النص كما هو ظاهر، فإن قيل: فقد احتج أبو هريرة ﵁ بالنص في بعض الطرق المتقدمة وذلك قوله عقب الوضوء: هكذا رأيت رسول الله صلى الله عليهوسلم يتوضأ.\nوالجواب: أن هذه الطريق ليس فيها ذكر الإبط، وغاية ما فيها أنه أشرع في العضد والساق، وهذا من إسباغ الوضوء المشروع، وليس زيادة على وضوئه ﷺ، بخلاف الغسل إلى الإبط والمنكب، فإن من المقطوع به أنه زيادة على وضوئه ﷺ لعدم ورود ذلك عنه في حديث مرفوع، بل روي من طرق عن غير واحد من الصحابة ما يشهد","vol":"3","page":107},{"text":"لما في هذه الطريق، أحسنها إسنادا حديث عثمان ﵁ قال: هلموا أتوضأ لكم وضوء رسول الله ﷺ فغسل وجهه ويديه إلى المرفقين حتى مس أطراف العضد. الحديث، رواه الدارقطني (٣١) بسند قال الصنعاني في \" السب \" (١/٦٠): حسن، وهو كما قال لولا عنعنة محمد بن إسحاق، فإنه مدلس.\nعلى أن قوله في تلك الطريق: هكذا رأيت رسول الله ﷺ يتوضأ أخشى أن تكون شاذة لأنه تفرد بها عمارة بن غزية دون من اتبعه على أصل الحديث عن نعيم المجمر، ودون كل من تابع نعيما عليه عن أبي هريرة، والله أعلم.\nومن التحقيق السابق يتبين للقراء أن قول الحافظ في \" الفتح \" (١/١٩٠ - ١٩١) عقب إعلاله لتلك الزيادة بالإدراج، وبعد أن ذكر رواية عمرو بن الحارث المتقدمة ورواية عمارة بن غزية أيضا:\nواختلف العلماء في القدر المستحب من التطويل في التحجيل، فقيل: إلى المنكب والركبة، وقد ثبت عن أبي هريرة رواية ورأيا، وعن ابن عمر من فعله أخرجه ابن أبي شيبة وأبو عبيد بإسناد حسن.\nفأقول: قد تبين من تحقيقنا السابق أن ذلك لم يثبت عن أبي هريرة رواية، وإنما رأيا، والذي ثبت عنه رواية، فإنما هو الإشراع في العضد والساق، كما سبق بيانه، فتنبه ولا تقلد الحافظ في قوله هذا كما فعل الصنعاني (١/٦٠)، بعد أن جاءك البيان.\nثم إن قوله في أثر ابن عمر المذكور: ... \" بإسناد حسن فيه نظر عندي وذلك أن إسناده عند ابن أبي شيبة في \" المصنف \" (١/٣٩) هكذا: حدثنا وكيع عن العمري عن نافع عن ابن عمر أنه كان ربما بلغ بالوضوء إبطه في الصيف.\nقلت: فهذا إسناد ضعيف من أجل العمري وهذا هو المكبر واسمه عبد الله بن عمر ابن حفص بن عاصم، قال الحافظ نفسه في \" التقريب \": ضعيف، ولذلك لم يحسنه في \" التلخيص \"، بل سكت عليه ثم قال عقبه (ص ٣٢):\nرواه أبو عبيد بإسناد أصح من هذا فقال: حدثنا عبد الله بن صالح: حدثنا الليث عن","vol":"3","page":108},{"text":"محمد بن عجلان عن نافع، وأعجب من هذا أن أبا هريرة يرفعه إلى النبي ﷺ في رواية مسلم.\nقلت: عبد الله بن صالح هو كاتب الليث المصري، وهو ضعيف أيضا، أورده الذهبي في \" الضعفاء \" فقال:\nقال أحمد: كان متماسكا ثم فسد، وأما ابن معين فكان حسن الرأي فيه، وقال أبو حاتم: أرى أن الأحاديث التي أنكرت عليه مما افتعل خالد بن نجيح، وكان يصحبه، ولم يكن أبو صالح ممن يكذب، كان رجلا صالحا، وقال النسائي: ليس بثقة، وقال الحافظ في \" التقريب \":\nصدوق كثير الخطأ، ثبت في كتابه، وكانت فيه غفلة.\nقلت: فمثله لا يحتج بحديثه لاحتمال أن يكون مما أدخله عليه وافتعله خالد بن نجيح، وكان كذابا، ففي ثبوت الإطالة المذكورة عن ابن عمر من فعله، وقفة عندي، والله أعلم.\nوممن روى هذا الحديث بدون هذه الزيادة المدرجة عبد الله بن بسر المازني ﵁ مرفوعا بلفظ:\n\" أمتي يوم القيامة غر من السجود محجلون من الوضوء \".\nأخرجه الترمذي (١/١١٨) وصححه وأحمد (٤/١٨٩) ولفظه أتم، وسنده صحيح، ورجاله ثقات.\n<span data-type=\"title\" id=toc-1040>١٠٣١ </span>- \" يا معشر الأنصار إن الله قد أثنى عليكم خيرا في الطهور، فما طهوركم هذا؟ قالوا: نتوضأ للصلاة، ونغتسل من الجنابة، فقال رسول الله ﷺ: فهل مع ذلك غيره؟ قالوا: لا، غير أن أحدنا إذا خرج من الغائط أحب أن يستنجى بالماء، فقال رسول الله ﷺ: هو ذاك فعليكموه \".\nضعيف بهذا اللفظ.\nأخرجه ابن الجارود في \" المنتقي \" (رقم ٤٠) والدارقطني","vol":"3","page":109},{"text":"(٢٣) والبيهقي (١/١٠٥) من طرق عن محمد بن شعيب بن شابور: حدثني عتبة بن أبي حكيم الهمداني عن طلحة بن نافع أنه حدثه قال: حدثني أبو أيوب وجابر بن عبد الله وأنس بن مالك الأنصاري أن هذه الآية لما نزلت \" فيه رجال يحبون أن يتطهروا والله يحب المتطهرين \"، فقال رسول الله ﷺ: فذكره، وقال الدارقطني:\nعتبة بن أبي حكيم ليس بالقوي.\nقلت: هو ممن اختلفوا فيه، فوثقه بعض الأئمة، وضعفه آخرون، ولذلك قال الذهبي فيه:\nهو متوسط حسن الحديث.\nوكلام الحافظ فيه يشعر أنه ضعيف عنده فقال في \" التقريب \":\nصدوق يخطىء كثيرا.\nوأما النووي والزيلعي فقد مشياه، وقويا حديثه فقال الأول في \" المجموع \" (٢/٩٩): إسناد صحيح إلا أن فيه عتبة بن أبي حكيم، وقد اختلفوا في توثيقه، فوثقه الجمهور، ولم يبين من ضعفه سبب ضعفه، والجرح لا يقبل إلا مفسرا، فيظهر الاحتجاج بهذه الرواية.\nقلت: وفي هذا الكلام نظر من وجهين:\nالأول: قوله: وثقه الجمهور، فإن هذا يوهم أن الذين ضعفوه قلة، وليس كذلك، فقد تتبعت أسماءهم فوجدتهم ثمانية من الأئمة، وهم:\n١ - أحمد بن حنبل، كان يوهنه قليلا.\n٢ - يحيى بن معين، قال مرة: ضعيف الحديث، وقال أخرى: والله الذي لا إله إلا هو لمنكر الحديث.\n٣ - محمد بن عوف الطائي: ضعيف.\n٤ - الجوزجاني: غير محمود في الحديث، يروي عن أبي سفيان حديثا يجمع فيه جماعة من الصحابة، لم نجد منها عند الأعمش ولا غيره مجموعة.","vol":"3","page":110},{"text":"٥ - النسائي: ضعيف، وقال مرة: ليس بالقوي.\n٦ - ابن حبان: يعتبر حديثه من غير رواية بقية عنه.\n٧ - الدارقطني: ليس بالقوي، كما تقدم.\n٨ - البيهقي: غير قوي، كما يأتي.\nوتتبعت أيضا أسما الموثقين فوجدتهم ثمانية أيضا وهم:\n١ - مروان بن محمد الطاطري: ثقة.\n٢ - ابن معين: ثقة.\n٣ - أبو حاتم الرازي: صالح.\n٤ - دحيم: لا أعلمه إلا مستقيم الحديث.\n٥ - أبو زرعة الدمشقي، ذكره في \" الثقات \".\n٦ - ابن عدي: أرجوأنه لا بأس به.\n٧ - الطبراني: كان من ثقات المسلمين.\n٨ - ابن حبان، ذكره في \" الثقات \".\nهذا كل ما وقفت عليه من الأئمة الذين تكلموا في عتبة هذا توثيقا وتجريحا، ومن الظاهر أن عدد الموثقين مثل عدد المضعفين سواء، وبذلك يتبين خطأ القول بأنه وثقه الجمهور، ولوقيل: ضعفه الجمهور لكان أقرب إلى الصواب، وإليك البيان: لقد رأينا اسم ابن معين وابن حبان قد ذكرا في كل من القائمتين، الموثقين والمضعفين، وما ذلك إلا لاختلاف اجتهاد الناقد في الراوي، فقد يوثقه، ثم يتبين له جرح يستلزم جرحه به فيجرحه، وهذا الموقف هو الواجب بالنسبة لكل ناقد عارف ناصح، وحينئذ فهل يقدم قول الإمام الموثق أم قوله الجارح؟ لا شك أن الثاني هو المقدم بالنسبة إليه، لأنه بالضرورة هو لا يجرح إلا وقد تبين له أن في الراوي ما يستحق الجرح به، فهو بالنسبة إليه جرح مفسر فهو إذن مقدم على التوثيق، وعليه يعتبر توثيقه قولا مجروحا مرجوعا عنه، فيسقط إذن من القائمة الأولى اسم ابن معين وابن حبان كموثقين وينزل عددهم من الثمانية إلى الستة!","vol":"3","page":111},{"text":"ثم إننا إذا نظرنا مرة أخرى في القائمة المذكورة لوجدنا فيهم أبا حاتم الرازي وقوله: صالح، وهذا وإن كان توثيقا في اعتبار المحدثين، ولكنه ليس كذلك بالنظر إلى اصطلاح أبي حاتم نفسه، فقد ذكر ابنه في مقدمة الجزء الأول من \" الجرح والتعديل \" (ص ٢٧) ما نصه:\nووجدت الألفاظ في الجرح والتعديل على مراتب شتى، فإذا قيل للواحد: إنه ثقة، أومتقن، أوثبت، فهو ممن يحتج بحديثه، وإذا قيل: إنه صدوق، أومحله الصدق، أولا بأس به، فهو ممن يكتب حديثه، وينظر فيه، وهي المنزلة\nالثانية وإذا قيل: شيخ فهو بالمنزلة الثالثة، يكتب حديثه وينظر فيه، إلا أنه دون الثانية، وإذا قيل: صالح الحديث، فإنه يكتب حديثه للاعتبار، وإذا أجابوا في الرجل بلين الحديث، فهو ممن يكتب حديثه وينظر فيه اعتبارا.\nفهذا نص منه على أن كلمة صالح الحديث مثل قولهم: لين الحديث يكتب حديثه للاعتبار والشواهد، ومعنى ذلك أنه لا يحتج به، فهذه العبارة من ألفاظ التجريح لا التعديل عند أبي حاتم، خلافا لما يدل عليه كلام السيوطي في \" التدريب \" (٢٣٣ - ٢٣٤)، وعلى هذا فيرفع اسم أبي حاتم أيضا من قائمة الموثقين إلى قائمة المضعفين، ويصير عددهم خمسة، وعدد أولئك تسعة، وإذا ضممنا إليهم قول البيهقي: إنه غير قوي كما يأتي، صاروا عشرة.\nثم إن قول ابن عدي: أرجوأنه لا بأس به ليس نصا في التوثيق، ولئن سلم فهو أدنى درجة في مراتب التعديل، أوأول مرتبة من مراتب التجريح، مثل قوله: ما أعلم به بأسا كما في \" التدريب \" (ص ٢٣٤) .\nومما سبق يتبين بوضوح أن الجمهور على تضعيف عتبة بن أبي حكيم، وأن ضعفه مفسر مبين، فضعفه هو الذي ينبغي اعتماده في ترجمته، وقد لخص ذلك كله الحافظ ابن حجر في كلمته المتقدمة: صدوق يخطىء كثيرا، فهذا جرح مفسر، فمن أين جاء به الحافظ لولا بعض الكلمات التي سبق بيانها من بعض الأئمة؟\nومن ذلك كله تعلم أن إسناد الحديث ضعيف، وأن قول الزيلعي فيه (١/٢١٩):","vol":"3","page":112},{"text":"وسنده حسن غير حسن، لأنه بناه على أقوال بعض من سبق ذكرهم في الموثقين فقال:\nوعتبة بن أبي حكيم فيه مقال، فقال أبو حاتم: صالح الحديث، وقال ابن عدي:\nأرجوأنه لا بأس به، وضعفه النسائي، وعن ابن معين فيه روايتان:\nولذلك أيضا ضعف الحديث ابن التركماني، فإن البيهقي على الرغم من أنه لم يصرح بتقويته، وإنما سكت عليه، لم يرض ذلك منه ابن التركماني، فتعقبه بقوله:\nقلت: في سنده عتبة بن أبي حكيم ضعفه ابن معين والنسائي، وقال إبراهيم بن يعقوب السعدي: غير محمود الحديث، وقال البيهقي في باب الركعتين بعد الوتر: غير قوي.\nوقال البوصيري في \" الزوائد \" (٢٨/١):\nهذا إسناد ضعيف، عتبة بن أبي حكيم ضعيف، وطلحة لم يدرك أبا أيوب.\nقلت: ومما يدل على ضعف عتبة أنه اضطرب في رواية متن هذا الحديث وضبطه، فرواه محمد بن شعيب عنه باللفظ المتقدم:\nغير أن أحدنا إذا خرج من الغائط أحب أن يستنجي بالماء.\nورواه صدقة بن خالد عنه بلفظ:\nقالوا: نتوضأ للصلاة ونغتسل من الجنابة ونستنجي بالماء.\nأخرجه ابن ماجه (١/١٤٦ - ١٤٧) والحاكم (٢/٣٣٤ - ٣٣٥) والضياء المقدسي في \" الأحاديث المختارة \" (٢/١٤٠) وقال الحاكم: صحيح الإسناد، ووافقه الذهبي!\nكذا قالا، وقد عرفت مما سبق أن الصواب أنه ضعيف الإسناد، والغرض الآن أن نبين أن عتبة كان يضطرب في ضبط هذا الحديث، فتارة يرويه باللفظ الأول، وتارة باللفظ الآخر، وليس هذا الاضطراب من الراويين عنه محمد بن شعيب وصدقة بن خالد فإنهما ثقتان اتفاقا، فتعين أنه من عتبة نفسه.\nواللفظ الآخر هو الراجح عندنا، بل هو في نفسه صحيح ثابت، لأمرين:","vol":"3","page":113},{"text":"الأول: أنه روي كذلك من طريق أخرى عن أبي أيوب وحده.\nوالآخر: أن له شواهد كثيرة من حديث أبي هريرة وابن عباس وعويمر بن ساعدة.\nوقد خرجتها في \" صحيح أبي داود \" (رقم ٣٤) ثم في \" الإرواء \" (٤٥) .\nوأما الطريق فأخرجه الحاكم (١/١٨٨) من رواية واصل بن السائب الرقاشي عن عطاء ابن أبي رباح وابن سورة عن عمه أبي أيوب قال: قالوا: يا رسول الله من هؤلاء الذين \" فيه رجال يحبون أن يتطهروا، والله يحب المتطهرين \"؟ قال: كانوا يستنجون بالماء.\nذكره الحاكم شاهدا لحديث ابن عباس المشار إليه، والرقاشي ضعيف كما في \" التقريب \" فيعتبر به، ولا يحتج بما يتفرد به.\nفإن قيل: فما الفرق بين اللفظين حتى احتيج إلى ترجيح أحدهما على الآخر؟\nفالجواب: هو أن اللفظ المرجوح فإن فيه القيد المذكور وهو بظاهره يدل على أنهم كانوا يستنجون بالماء بعد استنجائهم بالحجارة، ذلك لأنه من غير الجائز أن يمدحوا ويثني الله عليهم لوفرض أنهم كانوا يقومون قبل الاستنجاء بها، هذا بعيد جدا، فإذن الحديث بهذا اللفظ دليل على استحباب الجمع بين الماء والحجارة في الاستنجاء فهو حينئذ يمكن اعتباره شاهدا لحديث ابن عباس الذي أخرجه البزار بلفظ: فقالوا: \" إنا نتبع الحجراة بالماء \".\nوهو ضعيف الإسناد كما صرح به الحافظ في \" التلخيص \" و\" البلوغ \" وبينه الزيلعي في \" نصب الراية \" (١/٢١٨)، بل هو منكر عندي لمخالفته لجميع طرق الحديث بذكر الحجارة فيه، بل بالغ النووي فقال في \" الخلاصة \" كما نقله الزيلعي: وأما ما اشتهر في كتب التفسير والفقه من جمعهم بين الأحجار والماء فباطل لا يعرف، وذكر معنى هذا في \" المجموع \" أيضا، ولكنه استنبط معناه من لفظ الحديث هذا، فقال بعد أن ذكره بلفظيه مع حديث أبي هريرة وعويمر بن ساعدة:","vol":"3","page":114},{"text":"فهذا الذي ذكرته من طرق الحديث هو المعروف في كتب الحديث أنهم كانوا يستنجون بالماء، وليس فيها ذكر الجمع بين الماء والأحجار، وأما قول المصنف:\nقالوا: نتبع الحجارة الماء، فكذا يقوله أصحابنا وغيرهم في كتب الفقه والتفسير فليس له أصل في كتب الحديث، وكذا قال الشيخ أبو حامد في التعليق: إن أصحابنا رووه، قال: ولا أعرفه، فإذا عرف أنه ليس له أصل من جهة الرواية، فيمكن تصحيحه من جهة الاستنباط، لأن الاستنجاء بالحجر كان معلوما عندهم يفعله جميعهم، وأما الاستنجاء بالماء فهو الذي انفردوا به، فلهذا ذكر ولم يذكر الحجر لأنه مشترك بينهم وبين غيرهم، ولكونه معلوما فإن المقصود بيان فضلهم الذي أثنى الله عليهم بسببه، ويؤيد هذا قولهم: إذا خرج أحدنا من الغائط أحب أن يستنجي بالماء، فهذا يدل على أن استنجاءهم بالماء كان بعد خروجهم من الخلاء، والعادة جارية بأنه لا يخرج من الخلاء إلا بعد التمسح بماء أوحجر. وهكذا المستحب أن يستنجي بالحجر في موضع قضاء الحاجة، ويؤخر الماء إلى أن ينتقل إلى موضع آخر، والله أعلم \".\nوجوابنا عن هذا الاستنباط أنه غير مسلم، وبيانه من وجهين:\nالأول: أن أي حكم شرعي يستنبط من نص شرعي، فلابد لهاذ أن يكون ثابت الإسناد، وقد بينت فيما سبق أن هذا النص ضعيف الإسناد منكر المتن، فلا يصح حينئذ الاستنباط منه.\nالآخر: هب أن النص المشار إليه ثابت الإسناد، فالاستنباط المذكور لا نسلم بصحته، لأن الحجارة لم تذكر فيه ولوإشارة، وأخذ ذلك من مجرد ثناء الله تعالى عليهم بضميمة أن الاستنجاء بها كان معروفا لديهم غير لازم، لأن الثناء المشار إليه يتحقق ويصدق عليهم بأي شيء فاضل تفرد به الأنصار دون غيرهم، وإذا كان من المسلم حينئذ فضلا أنهم كانوا يفعلون ذلك الذي لا يفعله بل ولا يعرفه غيرهم إلا أهل الكتاب، ومنهم تلقاه الأنصار كما في بعض الروايات الثابتة.\nفإن قيل: ما ذكرته الآن ينافي ما تقدم من قولك: إن الحديث يدل بظاهره على","vol":"3","page":115},{"text":"الجمع المذكور.\nفأقول: نعم، ولكن هذا الظاهر ليس هناك ما يلزمنا الجمود عنده، لأنه لم يجر العمل به من النبي ﷺ ولا من أحد من الصحابة، ألا ترى إلى قول النووي في آخر كلامه السابق:\nوهكذا المستحب أن يستنجى بالحجر في موضع قضاء الحاجة، ويؤخر الماء إلى أن ينتقل إلى موضع آخر.\nفهل يستطيع أحد أن يدعي أن النبي ﷺ وأصحابه كانوا يفعلون ذلك؟ ! وحينئذ فلابد من تأويل النص المذكور بما لا يتنافى مع ما هو المعروف من الاستنجاء بالماء في مكان قضاء الحاجة، وذلك بأن نفسر قولهم - إن صح -: \" إذا خرج من الغائط أي أراد الخروج، ومثل هذا التفسير معروف في كثير من الأحاديث، مثل حديث أنس قال: \" كان رسول الله ﷺ إذا دخل الخلاء قال: اللهم إني أعوذ بك من الخبث والخبائث \"، وقد اتفقوا على أن المعنى: كان إذا أراد دخول الخلاء، ومثله قول الله ﵎: \" فإذا قرأت القرآن فاستعذ بالله \"، أي أردت قراءة القرآن، ونحوذلك كثير.\nوخلاصة القول: أن الحديث بهذا اللفظ ضعيف الإسناد منكر المتن، وقد ترتب عليه استنباط حكم نقطع بأنه لم يكن عليه رسول الله ﷺ ولا أصحابه، ألا وهو الاستنجاء بالحجارة أولا، ثم بالماء في مكان آخر، بل الراجح عندي أنه لا يشرع الجمع بينهما ولوفي المكان الأول، لأنه لم ينقل أيضا عنه ﷺ، ولما فيه من التكلف، فبأيهما استنجى حصلت السنة، فإن تيسر الأمران معا بلا كلفة فلا مانع من ذلك لما فيه من تنزيه اليد عن الرائحة الكريهة. والله أعلم.\nتنبيه: إن الذي دفعني إلى تحرير القول في هذا الحديث هو أنني رأيت بعض من ألف في شرح الترمذي من حنفية الهند (١) نقل كلام النووي في الاستنباط المذكور وذكر أنه صحح إسناد الحديث، وأقر كل ذلك فأحببت أن أبين حقيقة الأمر، عسى أن ينتفع به من قد يقف عليه، ثم رأيته ذكر كلاما آخر عقب الحديث فيه أشياء تستحق التنبيه عليه، فرأيت من\n_________\n(١) هو الشيخ محمد يوسف البنوري في \" معارف السنن \" (١/١٣١ - ١٣٢) . اهـ","vol":"3","page":116},{"text":"الواجب بيان ذلك أيضا، قال (١/١٣٣):\nثم إن أحاديث الجمع قد أخرجها الهيثمي في \" زوائده \" بأسانيد فيها كلام للمحدثين، وبوب عليها (باب الجمع بين الماء والحجارة)، وأخرج فيه حديث ابن ساعدة وابن عباس وابن سلام وغيرهم، وفيها الجمع، وليس فيها رواية لم\nيتكلم فيها، ومع هذا ليس فيها حديث صريح غير حديث ابن عباس، وأجود ما يحكى في الباب أثر علي بن أبي طالب: إن من كان قبلكم كانوا يبعرون بعرا وأنتم تثلطون ثلطا، فأتبعوا الحجارة الماء، أخرجه ابن أبي شيبة في \" مصنفه \" وعبد الرزاق في \" مصنفه \" والبيهقي في \" سننه \" بطرق عديدة، وهو أثر جيد كما يقول الإمام الزيلعي في \" نصب الراية \" وكذا أخرجه البيهقي رواية عن عائشة من طريق قتادة في الباب.\nقلت: وفي هذا الكلام تدليسات عجيبة وبعض أوهام فاحشة:\nأولا: يسمى الأحاديث المشار إليها وقد تقدمت بـ \" أحاديث الجمع \" مع أنها ليست كذلك إلا على استنباط النووي الواهي، فهو يقلده في ذلك ويبالغ حتى سماها بهذه التسمية المغلوطة، ولا يقتصر على هذا، بل يؤكد ذلك بقوله: وفيها الجمع، ثم لكي لا يمكن المخالف من نقده يعود فيقول: ومع هذا ليس فيها حديث صريح غير حديث ابن عباس يعني صريحا في الجمع.\nثانيا: ثم يزعم أن تلك الأحاديث التي فيها الجمع! ليس فيها حديث صريح في الجمع!\nبوب الهيثمي عليها \" باب الجمع بين الماء والحجارة \"، وهذا خلاف الواقع فإنه إنما بوب عليها بقوله: \" باب الاستنجاء بالماء \" انظر الجزء الأول ص ٢١٢ من \" مجمع الزوائد \"، وإنما بوب الهيثمي بما ذكر الحنفي لحديث ابن عباس وحده الذي تفرد بروايته البزار وسبق أن ضعفناه نقلا عن الحافظ، وقال الهيثمي نفسه عقبه:\nرواه البزار وفيه محمد بن عبد العزيز بن عمر الزهري ضعفه البخاري والنسائي وغيرهما، وهو الذي أشار بجلد مالك.\nثالثا: قوله: (بطرق عديدة) . فيه تدليس خبيث، فإنه لا يروى إلا من طريق واحدة، هي طريق عبد الملك بن عمير عن علي، وإنما له طرق عديدة عن عبد الملك","vol":"3","page":117},{"text":"هذا، وشتان بين الأمرين، فإنه على قوله لاشك في ثبوت هذا الأثر عن علي وجودته، لطرقه المزعومة، وأما على ما هو الواقع من طريقه الوحيدة، فالثبوت محتمل وإن كان الراجح عندنا خلافه، وبيانه فيما يأتي:\nرابعا: قوله: وهو أثر جيد، أقول: بل هو غير جيد، وإن كان صرح بذلك الزيلعي، فإنه معلول بالانقطاع بين علي وعبد الملك، وبالاختلاط وذلك أن عبد الملك هذا، وإن كان من رجال الشيخين، فقد تكلم فيه من قبل حفظه، وذكروا له رؤية لعلي ﵁، ولم يذكروا له سماعا، ثم هو على ذلك مدلس، وصفه به ابن حبان، ولذا أورده الذهبي في \" الضعفاء \" فقال:\nقال أحمد: مضطرب الحديث، وقال ابن معين: مختلط وقال أبو حاتم: ليس بحافظ ووثقه جماعة، وقال الحافظ في \" التقريب \":\nثقة فقيه، تغير حفظه، وربما دلس.\nقلت: فإن كان قد حفظه، فلم يسمعه من علي، فإنه ذكره بصيغة تشعر بذلك، فإنه قال في جميع الطرق عنه: قال: قال علي..، ومن المعلوم أن المدلس إذا لم يصرح بالتحديث فلا يحتج بحديثه، فمن أين تأتي الجودة إذن لهذا الأثر؟\nخامسا: قوله عقب أثر علي المذكور: وكذا أخرجه البيهقي رواية عن عائشة من طريق قتادة في الباب.\nقلت: وهذا تدليس آخر فإن حديث قتادة في الباب عند البيهقي (١/١٠٦) عن معاذة عن عائشة أنها قالت:\n\" مرن أزواجكن أن يغسلوا عنهم أثر الغائط والبول، فإني أستحييهم، وكان رسول الله ﷺ يفعله \".\nثم رواه من طريق أخرى نحوه بلفظ: \" فأمرتهن أن يستنجين بالماء \" وهو مخرج في \" الإرواء \" (٤٢) .","vol":"3","page":118},{"text":"فأنت ترى أنه ليس فيه ذكر للحجارة إطلاقا، فكيف جاز له أن يجعله مثل أثر علي في الجمع بين الماء والحجارة؟ لا يقال: لعله اغتر بإيراد البيهقي له في \" باب الجمع في الاستنجاء بين المسح بالأحجار والغسل بالماء \"، لأننا نقول: إن ذلك خطأ أوتساهل من البيهقي لا يجوز لمن يدعي التحقيق انتصارا لمذهبه أن يقلد من أخطأ مثل هذا الخطأ البين، لا سيما إذا كان مخالفا له في المذاهب، وخاصة إذا نبه على ذلك من كان موافقا له في المذهب، ألا وهو الشيخ ابن التركماني، فإنه تعقب البيهقي لإيراده في هذا الباب حديث عتبة المتقدم وحديث عائشة هذا، فقال في كل منهما: ليس في الحديث ذكر المسح بالأحجار فهو غير مطابق للباب.\nفلا أدري كيف استجاز المومى إليه تجاهل هذه الحقيقة؟\nوكم في كتابه من أمور كثيرة لوتتبعها الباحث لملأت مجلدا ضخما بل مجلدات، ولكن ذلك يحتاج إلى وقت وفراغ، وهيهات ذلك هيهات، ولكن لعلنا ننبه على شيء من ذلك كلما سنحت لنا الفرصة، فإنه قد قيل منذ القديم: \" ما لا يدرك كله، لا يترك جله أوكله \".\n<span data-type=\"title\" id=toc-1041>١٠٣٢ </span>- \" من طلب الدنيا حلالا استعفافا عن المسألة وسعيا على أهله، وتعطفا على جاره، بعثه الله يوم القيامة، ووجهه مثل القمر ليلة البدر، ومن طلبها حلالا متكاثرا بها مفاخرا لقي الله وهو عليه غضبان \".\nضعيف.\nرواه أبو نعيم في \" الحلية \" (٢/١١٠ و٨/٢١٥) من طريق الحجاج بن فرافصة عن مكحول عن أبي هريرة مرفوعا، وقال:\nغريب من حديث مكحول، لا أعلم له راويا عنه إلا الحجاج.\nقلت: وهو ضعيف لسوء حفظه، أورده الذهبي في \" الضعفاء \" وقال:\nقال أبو زرعة: ليس بالقوي.\nوقال الحافظ في \" التقريب:\nصدوق عابد، يهم.","vol":"3","page":119},{"text":"قلت: وفيه علة أخرى وهي الانقطاع بين مكحول وأبي هريرة، فإنه لم يسمع منه كما قال البزار.\n<span data-type=\"title\" id=toc-1042>١٠٣٣ </span>- \" كان سليمان نبي الله ﵇ إذا قام في مصلاه رأى شجرة ثابتة بين يديه، فيقول: ما اسمك؟ فتقول: كذا، فيقول: لأي شيء أنت؟ فتقول: لكذا وكذا، فإن كانت لدواء كتب، وإن كان لغرس غرست، فبينما هو يصلي يوما إذ رأى شجرة ثابتة بين يديه، فقال؟ ما اسمك؟ قالت: الخرنوب، قال: لأي شيء أنت؟ قالت: لخراب هذا البيت، قال سليمان ﵇: اللهم عم على الجن موتي حتى يعلم الإنس أن الجن لا تعلم الغيب، قال: فتحتها عصا فتوكأ [حولا ميتا والجن تعمل]، قال: فأكلها الأرضة فسقط، فخر، فوجوده ميتا حولا، فتبينت الإنس أن الجن لوكانوا يعلمون الغيب ما لبثوا حولا في العذاب المهين، وكان ابن عباس يقرؤها هكذا، فشكرت الجن الأرضة، فكانت تأتيها بالماء حيث كانت.\nضعيف مرفوعا.\nأخرجه الطبراني في \" المعجم الكبير \" (١٢٢٨١) والحاكم (٤/١٩٧ - ١٩٨ و٤٠٢) والضياء المقدسي في \" المختارة \" (٦١/٢٤٩/١) وابن جرير وابن أبي حاتم كما في \" ابن كثير \" (٣/٥٢٩) وابن عساكر في \" تاريخ دمشق \" (٧/٣٠٠/١) من طريق إبراهيم بن طهمان عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس ﵄ عن النبي ﷺ، وقال الحاكم:\nصحيح الإسناد، ووافقه الذهبي.\nقلت: وفيه نظر من وجهين:\nالأول: أن عطاء بن السائب كان اختلط، وليس ابن طهمان ممن روى عنه قبل الاختلاط، وقد خالفه جرير فقال: عن عطاء بن السائب به موقوفا على ابن عباس.\nأخرجه الحاكم (٢/٤٢٣) وصححه أيضا ووافقه الذهبي.","vol":"3","page":120},{"text":"الثاني: أن عطاء قد خولف في رفعه، فقد رواه سلمة بن كهيل عن سعيد بن جبير به موقوفا على ابن عباس أيضا.\nأخرجه الحاكم (٤/١٩٨) وابن عساكر من طريق الأحوص بن جواب الضبي: حدثنا عبد الجبار بن عباس الهمداني عن سلمة بن كهيل به.\nقلت: وهذا سند صحيح لا علة فيه، وهو يشهد أن أصل الحديث موقوف كما رواه جرير عن عطاء، وهو الصواب، وهو الذي رجحه الحافظ ابن كثير مع أنه لم يقف على رواية جرير هذه الموقوفة، ولا على رواية سلمة بن كهيل المؤيدة لها، فكيف به لووقف عليهما؟ فقال ﵀:\nوفي رفعه غرابة ونكارة، والأقرب أن يكون موقوفا، وعطاء بن أبي مسلم الخراساني (١) له غرابات، وفي بعض حديثه نكارة، ثم ذكره موقوفا من وجه آخر عن ابن عباس، وعن ابن مسعود أيضا ثم قال:\nهذا الأثر والله أعلم إنما هو مما تلقي من علماء أهل الكتاب، وهي وقف، لا يصدق منه إلا ما وافق الحق، ولا يكذب منها إلا ما خالف الحق، والباقي لا يصدق ولا يكذب.\nقلت: ومن النوع الذي خالف الحق الحديث الآتي:\n<span data-type=\"title\" id=toc-1043>١٠٣٤ </span>- \" وقع في نفس موسى: هل ينام الله تعالى ذكره؟ فأرسل الله إليه ملكا، فأرقه ثلاثا، ثم أعطاه قارورتين، في كل يد قارورة، وأمره أن يحتفظ بهما، قال: فجعل ينام، وتكاد يداه تلتقيان، ثم يستيقظ فيحبس إحداهما عن الأخرى، ثم نام نومة فاصطفقت يداه، وانكسرت القارورتان، قال: ضرب الله مثلا أن الله لوكان ينام لم تستمسك السموات والأرض \".\nمنكر.\nأخرجه ابن جرير في \" تفسيره \" (رقم ٥٧٨٠ ج٥): حدثنا إسحاق بن أبي\n_________\n(١) كذا الأصل، ولعله سبق قلم من ابن كثير، وإلا فالحديث من رواية عطاء بن السائب كما ترى، وليس لعطاء بن أبي مسلم الخراساني فيه ذكر. اهـ.","vol":"3","page":121},{"text":"إسرائيل قال: حدثنا هشام بن يوسف عن أمية بن شبل عن الحكم بن أبان عن عكرمة عن أبي هريرة قال: سمعت رسول الله ﷺ يحكي عن موسى ﷺ على المنبر قال: فذكره.\nوأخرجه ابن عساكر في \" تاريخ دمشق \" (١٧/١٩٠/٢) عن إسحاق به، ثم قال:\nتابعه يحيى بن معين عن هشام، ورواه معمر عن الحكم فجعله من قول عكرمة.\nقلت: ثم ساقه هو وابن جرير (٥٧٧٩) من طريق عبد الرزاق قال: أخبرنا معمر قال: أخبرني الحكم بن أبان عن عكرمة مولى ابن عباس في قوله: \" لا تأخذه سنة ولا نوم \" أن موسى سأل الملائكة: هل ينام الله؟ فأوحى الله إلى الملائكة وأمرهم أن يؤرقوه ثلاثا.. الحديث مثله.\nقلت: وآفة هذا الحديث عندي الحكم بن أبان هذا، وهو العدني فإنه وإن كان وثقه جماعة كابن معين وغيره، فقد قال ابن المبارك: ارم به، وذكره ابن حبان في \" الثقات \" وقال:\nربما أخطأ، وقال الحافظ في \" التقريب \":\nصدوق عابد وله أوهام.\nقلت: فالظاهر من مجموع كلام الأئمة فيه ما أشار إليه الحافظ: أنه كان ثقة في نفسه، ولكنه كان يخطىء أحيانا بسبب شيء في حفظه، ولعله أتي من كثرة عبادته وغلوه فيها، كما هو المعهود في أمثاله من الصالحين! فقد روى ابن أبي حاتم (١/٢/١١٣) بسند صحيح عن ابن عيينة قال: قدم علينا يوسف بن يعقوب قاض كان لأهل اليمن وكان يذكر منه صلاح (١) فسألته عن الحكم بن أبان فقال: ذاك سيد أهل اليمن، كان يصلي من الليل، فإذا غلبته عيناه نزل إلى البحر، فقام في الماء يسبح مع دواب البحر!\n_________\n(١) ترجمه ابن أبي حاتم (٤/٢/٢٣٣) وذكر عن أبيه أنه قال: \" لا أعرفه، هو شيخ مجهول \". وقال الذهبي عقبه: \" قلت: كان قاضي صنعاء ومفتيها، وهو صدوق إن شاء الله \". وأقره الحافظ في \" اللسان \" قلت: وقد توبع على هذا الخبر، فراجع له \" الحلية \" (١٠/١٤١) . اهـ.","vol":"3","page":122},{"text":"قلت: فمثل هذه العبادة والغلوفيها حري بصاحبها أن لا يظل محتفظا بذاكرته التي متعه الله بها والاستفادة منها بضبط الحديث وحفظه!\nوإن اضطرابه في هذا الحديث لمن أقوى الأدلة على عدم ضبطه لحديثه، فهو تارة يرويه عن عكرمة عن أبي هريرة مرفوعا، وتارة عن عكرمة من قوله لا يتعداه، وهذا هو اللائق بمثل هذا الحديث أن يكون موقوفا على عكرمة وهو تلقاه من بعض أهل الكتاب، فهو من الإسرائيليات التي لا يجب علينا التصديق بها، بل هو مما يجب الجهر بتكذيبه وبيان بطلانه، كيف لا؛ وفيه أن موسى كليم الله يجهل تنزه الله ﵎ عن السهو والنوم فيتساءل في نفسه: هل ينام الله؟؟ !\nوهل هذا إلا كما لوقال قائل: هل يأكل الله ﵎؟ هل كذا، هل كذا، وغير ذلك مما لا يخفى بطلانه على أقل مسلم! ولهذا صرح بضعف هذا الحديث غير واحد من العلماء، فقال القرطبي في \" تفسيره \" (١/٢٧٣):\nولا يصح هذا الحديث، ضعفه غير واحد، منهم البيهقي.\nوقال الذهبي في ترجمة أمية بن شبل:\nيماني، له حديث منكر، رواه عن الحكم بن أبان بن عكرمة عن أبي هريرة مرفوعا قال: وقع ... الحديث، رواه عنه هشام بن يوسف وخالفه معمر عن الحكم عن عكرمة قوله، وهو أقرب، ولا يسوغ أن يكون هذا وقع في نفس موسى ﵇، وإنما روي أن بني إسرائيل سألوا موسى ﵇ عن ذلك.\nوأقره الحافظ في \" اللسان \".\nوقال الحافظ ابن كثير بعد أن ساق رواية معمر الموقوفة على عكرمة (١/٣٠٨):\nوهو من أخبار بني إسرائيل، وهو مما يعلم أن موسى لا يخفى عليه مثل هذا من أمر الله ﷿، وأنه منزه عنه، وأغرب من هذا كله الحديث الذي رواه ابن جرير: حدثنا إسحاق بن أبي إسرائيل، قلت: فساقه مرفوعا كما تقدم، ثم قال:\nوهذا حديث غريب جدا، والأظهر أنه إسرائيلي لا مرفوع، والله أعلم \".","vol":"3","page":123},{"text":"ثم ذكر من رواية ابن أبي حاتم بسنده عن جعفر بن أبي المغيرة عن سعيد بن جبير عن ابن عباس: \" أن بني إسرائيل قالوا: يا موسى هل ينام ربك؟ قال: اتقوا الله، فناداه الله ﷿: يا موسى سألوك هل ينام ربك، فخذ زجاجتين في يديك فقم الليل، ففعل موسى فلما ذهب من الليل ثلث نعس، فوقع لركبتيه، ثم انتعش فضبطهما حتى إذا كان آخر الليل نعس فسقطت الزجاجتان فانكسرتا، فقال: يا موسى لوكنت أنام لسقطت السموات والأرض فهلكت كما هلكت الزجاجتان في يديك، فأنزل الله ﷿ على نبيه ﷺ آية الكرسي.\nقلت: وهذا هو الأشبه بهذه القصة أن تكون من سؤال بني إسرائيل لموسى، لا من سؤال موسى لربه ﵎، ومثل هذا ليس غريبا من قوم قالوا لموسى:\n\" أرنا الله جهرة \"! على أن في سنده جعفر بن أبي المغيرة، وثقه أحمد وابن حبان، لكن قال ابن منده:\nليس بالقوي في سعيد بن جبير، والله أعلم.\n<span data-type=\"title\" id=toc-1044>١٠٣٥ </span>- \" تفترق أمتى على بضع وسبعين فرقة، كلها في الجنة، إلا فرقة واحدة وهي الزنادقة \".\nموضوع بهذا اللفظ.\nأخرجه العقيلي في \" الضعفاء \" (٤/٢٠١ - بيروت) ومن طريقه ابن الجوزي في \" الموضوعات \" (١/٢٦٧) من طريق معاذ بن ياسين الزيات: حدثنا الأبرد بن الأشرس عن يحيى بن سعيد عن أنس مرفوعا.\nثم رواه هو والديلمي (٢/١/٤١) من طريق نعيم بن حماد: حدثنا يحيى بن اليمان عن ياسين الزيات عن سعد بن سعيد الأنصاري عن أنس به.\nورواه ابن الجوزي عن الدارقطني من طريق عثمان بن عفان القرشي: حدثنا أبو إسماعيل الأبلي حفص بن عمر عن مسعر عن سعد بن سعيد به.","vol":"3","page":124},{"text":"ثم قال ابن الجوزي:\nقال العلماء: وضعه الأبرد، وسرقه ياسين الزيات، فقلب إسناده وخلط، وسرقه عثمان بن عفان وهو متروك، وحفص كذاب، والحديث المعروف: \" واحدة في الجنة، وهي الجماعة \".\nونقله السيوطي في \" اللآليء \" (١/١٢٨) وأقره، وكذا أقره ابن عراق في \" تنزيه الشريعة \" (١/٣١٠) والشوكاني في \" الفوائد المجموعة \" (٥٠٢) وغيرهم وأقول: في الطريق الأولى معاذ بن ياسين، قال العقيلي:\nمجهول، وحديثه غير محفوظ.\nقلت: يعني هذا الحديث ثم قال:\nهذا حديث لا يرجع منه إلى صحة، وليس له أصل من حديث يحيى بن سعيد ولا من حديث سعد.\nقلت: وشيخه الأبرد بن الأشرس شر منه، قال الذهبي:\nقال ابن خزيمة: كذاب وضاع، قلت: حديثه: تفترق أمتي.... فذكره، وزاد الحافظ في \" اللسان \":\nوهذا من الاختصار المجحف المفسد للمعنى، وذلك أن المشهور في الحديث: كلها في النار، فقال هذا!\nقلت: وفي الطريق الثانية ثلاثة من الضعفاء على نسق واحد، نعيم ويحيى وياسين، وذا شرهم، فقد قال البخاري فيه: منكر الحديث.\nوقال النسائي وابن الجنيد: متروك.\nوقال ابن حبان:","vol":"3","page":125},{"text":"يروي الموضوعات.\nقلت: فهو المتهم بهذا، ولعله سرقه من الأبرد كما سبق في كلام ابن الجوزي، فقد ذكر الحافظ في ترجمته من \" اللسان \" أن له طريقا أخرى عنه، رواه الحسن بن عرفة عنه عن يحيى بن سعيد، فقد اضطرب فيه، قال الحافظ:\nفقال تارة عن يحيى بن سعيد، وتارة عن سعد بن سعيد، وهذا اضطراب شديد سندا ومتنا، والمحفوظ في المتن: \" تفترق أمتي على ثلاث وسبعين فرقة كلها في النار إلا واحدة، قالوا: وما تلك الفرقة؟ قال: ما أنا عليه اليوم وأصحابي \" وهذا من أمثلة مقلوب المتن \".\nقلت: وهذا المتن المحفوظ قد ورد عن جماعة من الصحابة منهم أنس بن مالك ﵁، وقد وجدت له عنه وحده سبع طرق، خرجتها في \" سلسلة الأحاديث الصحيحة \" بلفظ: \" افترقت اليهود ... \"، وخرجته هناك من حديث أبي هريرة ومعاوية وأنس وعوف بن مالك ﵃ برقم (٢٠٣ و٢٠٤ و١٤٩٢)، وذلك مما يؤكد بطلان الحديث بهذا اللفظ الذي تفرد به أولئك الضعفاء، وخاصة ياسين الزيات هذا، فقد خالفه من هو خير منه: عبد الله بن سفيان، فرواه عن يحيى بن سعيد عن أنس باللفظ المحفوظ كما بينته هناك.\nوفي الطريق الثالثة: عثمان بن عفان القرشي وهو السجستاني قال ابن خزيمة:\nأشهد أنه كان يضع الحديث على رسول الله ﷺ.\nومثله شيخه حفص بن عمر الأبلي، قال العقيلي في \" الضعفاء \" (١/٢٧٥):\nيروي عن شعبة ومسعر ومالك بن مغول والأئمة؛ البواطيل.\nوقال أبو حاتم: كان شيخا كذابا.","vol":"3","page":126},{"text":"<span data-type=\"title\" id=toc-1045>١٠٣٦ </span>- \" القرآن ذلول ذووجوه، فاحملوه على أحسن وجوهه \".\nضعيف جدا.\nرواه الدارقطني (ص ٤٨٥) عن زكريا بن عطية: أخبرنا سعيد بن خالد: حدثني محمد ابن عثمان عن عمرو بن دينار عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا، وفيه علل ثلاث:\nالأولى: جهالة محمد بن عثمان قال ابن أبي حاتم (٤/١/٢٤):\nسمعت أبي يقول: هو مجهول.\nالثانية: سعيد بن خالد لم أعرفه.\nالثالثة: زكريا بن عطية قال ابن أبي حاتم (١/٢/٥٩٩):\nسألت أبي عنه فقال: منكر الحديث.\nوقال العقيلي:\nهو مجهول.","vol":"3","page":127},{"text":"<span data-type=\"title\" id=toc-1046>١٠٣٧ </span>- \" إذا ولغ الكلب في إناء أحدكم فليهرقه، وليغسله ثلاث مرات \".\nمنكر بلفظ (ثلاث) .\nأخرجه ابن عدي في \" الكامل \": حدثنا أحمد بن الحسن الكرخي - من كتابه - حدثنا الحسين الكرابيسي: حدثنا إسحاق الأزرق: حدثنا عبد الملك عن عطاء عن أبي هريرة (١) قال: قال رسول الله ﷺ: فذكره، ثم أخرجه عن عمر بن شبة: حدثنا إسحاق الأزرق به موقوفا، وقال:\nلم يرفعه غير الكرابيسي، والكرابيسي لم أجد حديثا منكرا غير هذا، وإنما حمل عليه أحمد بن حنبل من جهة اللفظ بالقرآن، فأما في الحديث فلم أر به بأسا.\n_________\n(١) وقع في مطبوعة \" الكامل \" (٢/٧٧٦ - تحقيق لجنة من المختصين!): \" الزهري \" مكان \" أبي هريرة \"! وكم في هذه المطبوعة من أخطاء لا تعد ولا تحصى!. اهـ.","vol":"3","page":127},{"text":"ذكره ابن التركماني في \" الجوهر النقي \" (١/٢٤١ - ٢٤٢) ثم تلميذه الزيلعي في \" نصب الراية \" (١/١٣١) وزاد هذا:\nورواه ابن الجوزي في \" العلل المتناهية \" (١/٣٣٣) من طريق ابن عدي ثم قال:\nهذا حديث لا يصح، لم يرفعه غير الكرابيسي، وهو ممن لا يحتج بحديثه، انتهى.\nوقال البيهقي في \" كتاب المعرفة \": حديث عبد الملك بن أبي سليمان عن عطاء عن أبي هريرة في غسل الإناء من ولوغ الكلب ثلاث مرات، تفرد به عبد الملك من بين أصحاب عطاء، ثم عطاء من بين أصحاب أبي هريرة، والحفاظ الثقات من أصحاب عطاء وأصحاب أبي هريرة يروونه \" سبع مرات \"، وعبد الملك لا يقبل منه ما يخالف فيه الثقات، ولمخالفته أهل الحفظ والثقة في بعض رواياته تركه شعبة بن الحجاج، ولم يحتج به البخاري في \" صحيحه \" وقد اختلف عليه في هذا الحديث، فمنهم من يرويه عنه مرفوعا، ومنهم من يرويه عنه من قول أبي هريرة، ومنهم من يرويه عنه من فعله، قال: وقد اعتمد الطحاوي الرواية الموقوفة في نسخ حديث السبع، وأن أبا هريرة لا يخالف النبي ﷺ فيما يرويه عنه! وكيف يجوز ترك رواية الحفاظ الأثبات من أوجه كثيرة لا يكون مثلها غلطا، برواية واحد قد عرف بمخالفته الحفاظ في بعض حديثه؟.\nقلت: الحق أن عبد الملك ثقة مأمون كما قال الترمذي، وقد احتج به مسلم، ولا نعلم لمن ضعفه حجة يمكن الاعتماد عليها، وقد وثقه جماعات من الأئمة الكبار فراجع كلماتهم فيه في \" التهذيب \"، ومن أحسنهم وأعدلهم قولا فيه أبو حاتم وابن حبان، فقد ذكره في \" كتاب الثقات \" وقال:\nربما أخطأ، وكان من خيار أهل الكوفة وحفاظهم، والغالب على من يحفظ ويحدث أن يهم، وليس من الإنصاف ترك حديث شيخ ثبت، صحت عنه السنة بأوهام يهم فيها، والأولى فيه قبول ما يروي بتثبت، وترك ما صح أنه وهم فيه، ما لم يفحش، فمن غلب خطؤه على صوابه استحق الترك.\nقلت: وقد تبين للعلماء أنه أخطأ في هذا الحديث في ثلاثة مواضع:\nالأول: رفعه إلى النبي ﷺ، والوقف فيه أرجح.","vol":"3","page":128},{"text":"الثاني: روايته بلفظ \" ثلاث \"، وإنما هو بلفظ \" سبع \".\nالثالث: لم يذكر فيه الترتيب، وهو ثابت، إلا أن الخطأ الأول يترجح عندي أنه من بعض الرواة عنه وإليك البيان:\nأما الأول: فقد رواه الكرابيسي عن إسحاق الأزرق عن عبد الملك بسنده مرفوعا كما تقدم، وقال ابن عدي:\nلم يرفعه غير الكرابيسي.\nقلت: والكرابيسي هذا وإن كنا نقطع أنه وهم في رفع هذا الحديث عن إسحاق الأزرق كما يشير إلى ذلك كلام ابن عدي المذكور فإنا لم نجد فيها ذكروه فيه من أقوال الأئمة ما يمكن جرحه به، إلا قول ابن الجوزي هنا: لا يحتج بحديثه، فإن كان يعني جملة حديثه كما هو ظاهر عبارته، فهو جرح غير مقبول من مثله، لأنه مما لم يسبق إليه من أحد من الأئمة المتقدمين، ولأنه جرح مبهم غير مفسر، وما كان كذلك فلا يعتد به، كما هو مقرر في \" المصطلح \"، وإن كان يعني بذلك حديثه هذا، فهو كما قال، فإذن الرجل في نفسه ثقة، والأصل في مثله أن يحتج بحديثه، إلا ما ثبت وهمه فيه فيرد، ومن الثابت أنه وهم في هذا الحديث، فقد رواه عمر بن شبة عن إسحاق الأزرق موقوفا كما سبق، وعمر بن شبة ثقة مثل الكرابيسي أوخير منه، فقد صرح جماعة من الأئمة بتوثيقه كالدارقطني والخطيب وغيرهما ولم يتكلم فيه أحد بسوء، وتترجح روايته على رواية الكرابيسي بمتابعة سعدان بن نصر إياه، واسمه سعيد والغالب عليه سعدان، قال أبو حاتم:\nصدوق، ووثقه الدارقطني، وأخرج متابعته هذه في \" السنن \" (ص ٢٤) .\nوإن مما يؤيد أن رفعه وهم، وأنه ليس من عبد الملك أنه رواه عبد السلام بن حرب عند الطحاوي (١/١٣) وأسباط بن محمد عند الدارقطني كلاهما عن عبد الملك عن عطاء عن أبي هريرة موقوفا، وقال الدارقطني:\nهذا موقوف، ولم يروه هكذا غير عبد الملك عن عطاء، وعبد السلام بن حرب وأسباط بن محمد ثقتان حجتان، فإذا انضم إليهما إسحاق","vol":"3","page":129},{"text":"الأزرق وهو ثقة أيضا، من رواية عمر بن شبة وسعدان عنه تبين بوضوح أن المحفوظ في هذه الطريق الوقف، وأن رفعه من الكرابيسي عن الأزرق وهم منه عليه، فلا تغتر بعد هذا البيان بقول أحد المتأخرين في كتابه \" معارف السنن \" (١/٣٢٥):\nوبالجملة هذا المرفوع صحيح أوحسن، فإن ذلك منه جري على ظاهر حال رجال إسناده وهو كونهم ثقاتا، دون اكتراث منه إلى ضرورة توفر بقية شروط الحديث الصحيح فيه التي منها أن لا يشذ ولا يعل! وما يحمله على ذلك إلا الانتصار للمذهب، ولو على حساب الحديث الصحيح! نسأل الله السلامة، ثم وقفت على عجيبة أخرى من التعصب، فإن المؤلف المشار إليه بعد تلك الكلمة أحال فيما سماه بـ \" البحث الشافي \" إلى مصادر لبعض الحنفية المتعصبة، منها \" البحر الرائق \" لابن نجيم المصري، فلما رجعت إليه فإذا به يخالف المؤلف المشار إليه فيما ذهب إليه من التصحيح، فإنه سلم بضعف هذا الحديث المرفوع، ولكن قواه بالحديث الموقوف!!\nوتفصيل هذه العجيبة أنه قال ما معناه:\nروي عن أبي هريرة فعلا وقولا، مرفوعا وموقوفا من طريقين: الأولى طريق الدارقطني الموقوفة، والأخرى المرفوعة هذه.\nووجهها أن ما سماه بالطريقين مدارهما على عبد الملك بن أبي سليمان عن عطاء عن أبي هريرة، فهي طريق واحدة، وإنما بعض الرواة وهم على عبد الملك فرفعه كما سبق تحقيقه، فالطريق إذا واحدة وبناء على هذا التقسيم الخيالي قال ابن نجيم:\nومن المعلوم أن الحكم بالضعف والصحة إنما هو في الظاهر، أما في نفس الأمر فيجوز صحة ما حكم بضعفه ظاهرا، وثبوت كون مذهب أبي هريرة ذلك؛ قرينة تفيد أن هذا مما أجاده الراوي المضعف، وحينئذ يعارض حديث السبع يعني المتفق على صحته! ويقدم عليه!\nقلت: ولا يخفى بطلان هذا الكلام على ذي إنصاف وعلم، وأما المتعصب الهالك في تعصبه فلا تفيده الأدلة ولوأتيته بك آية! وبيان ما ذكرت من البطلان من وجوه: يأتي","vol":"3","page":130},{"text":"ذكرها فيما بعد لأني أريد أن أتابع الكلام على الخطأين الآخرين فأقول:\nوأما الموضع الثاني، وهو أن عبد الملك رواه عن عطاء عن أبي هريرة موقوفا بلفظ \" ثلاث \"، فقد خالفه حماد بن زيد عن أيوب عن محمد وهو ابن سيرين عن أبي هريرة قال في الكلب يلغ في الإناء؛ قال: يهراق ويغسل سبع مرات.\nأخرجه الدارقطني (ص ٢٤) وقال:\nصحيح موقوف.\nوعلقه البيهقي (١/٢٤٢) عن حماد، ثم قال: وفي ذلك دلالة على خطأ رواية عبد الملك بن أبي سليمان عن عطاء عن أبي هريرة في الثلاث، وعبد الملك لا يقبل منه ما يخالف فيه الثقات.\nوقال الحافظ في \" الفتح \" (١/٢٢٢) .\nورواية من روى عنه موافقة فتياه لروايته أرجح من رواية من روى عنه مخالفتها من حيث الإسناد، ومن حيث النظر، أما النظر فظاهر، وأما الإسناد، فالموافقة وردت من رواية حماد بن زيد عن أيوب عن ابن سيرين عنه، وهذا من أصح الأسانيد، وأما المخالفة فمن رواية عبد الملك ... وهو دون الأول في القوة بكثير.\nقلت: ولعله مما يؤيد أرجحية رواية حماد بن زيد عن أيوب أنه قد رواه هشام بن حسان عن محمد بن سيرين مثله.\nأخرجه الطحاوي في \" مشكل الآثار \" (٣/٢٦٨) وسنده صحيح، ولا يخالفه أنه أخرجه أيضا من طريق معتمر بن سليمان قال: سمعت أيوب يحدث عن محمد عن أبي هريرة مرفوعا به.\nلأن الراوي قد يرفع الحديث تارة ويوقفه أخرى فهو صحيح مرفوعا وموقوفا.\nوأما الموضع الثالث: فقد ثبت في حديث هشام بن حسان المتقدم ذكر التراب بلفظ:","vol":"3","page":131},{"text":"\" طهور إناء أحدكم إذا ولغ فيه الكلب أن يغسل سبع مرات أولاهن بالتراب \".\nوهذا أولى من حديث عبد الملك عن عطاء لوجوه:\nالأول: أن إسناده أصح من إسناد عبد الملك كما سبق في كلام الحافظ.\nالثاني: أنه قد جاء مرفوعا من طريق هشام به.\nأخرجه مسلم وأبو عوانة في \" صحيحيهما \" وغيرهما كما بينته في \" صحيح أبي داود \" (رقم ٦٤) .\nوجاء ذكر التراب مع التسبيع من طريقين آخرين عن أبي هريرة.\nأخرجهما الدارقطني وقال في أحدهما: هذا صحيح، وهو كما قال.\nوله طريق رابعة عند البزار ذكرتها في المصدر السابق.\nالثالث: أن له شاهدا من حديث عبد الله بن مغفل مرفوعا بلفظ:\n\" إذا ولغ الكلب في الإناء فاغسلوه سبع مرات، وعفروه الثامنة في التراب \".\nوهو حديث صحيح، أخرجه مسلم وأبو عوانة في \" صحيحيهما \" وابن الجارود في \" المنتقى \" (رقم ٥٣) وغيرهم، وقال ابن منده:\nإسناد مجمع على صحته، انظر \" صحيح أبي داود \" (رقم ٦٧) .\nوأما التسبيع وحده فله طرق كثيرة جدا عن أبي هريرة تكاد تكون متواترة، فقد أخرج مسلم وأبو عوانة أربعا منها، وسبق أربع أخرى في التتريب فهي ثمان، فإذا انضم إليها حديث عبد الله بن عمر عند ابن ماجه (١/١٤٩) بسند صحيح، وحديث عبد الله بن مغفل المذكور آنفا، فالمجموع عشر طرق عن ثلاثة من الأصحاب، فهل يبقى بعد هذا البيان أدنى شك لدى أي منصف في كون حديث أبي هريرة في التثليث شاذا، بل منكرا كما وصفه ابن عدي، بل باطلا كما هو ظاهر؟ !\nوخلاصة القول: إن الذي روي عن أبي هريرة مرفوعا وموقوفا من التثليث مع ترك","vol":"3","page":132},{"text":"ذكر التتريب لا يصح من قبل إسناده، بل هو باطل لمخالفته ما ثبت عنه يقينا مرفوعا من التسبيع والتتريب، مع ثبوت ذلك عنه موقوفا، فهو الذي يجب الاعتماد عليه في هذه المسألة لا سيما وقد شهد له حديث عبد الله بن مغفل وحديث عبد الله بن عمر، وإن من عجائب الحنفية أيضا أنهم استجازوا معارضة كل هذه الطرق عن أبي هريرة، والشواهد المذكورة بطريق عبد الملك بن أبي سليمان عن عطاء عن أبي هريرة وهي وحيدة استجازوا ذلك إحسانا منهم للظن به ﵁، وهو غير ثابت عنه!، وغفلوا عن أن ذلك يستلزم إساءة الظن به بالنظر إلى\nالروايات الثابتة عنه بالتسبيع، وبمن وافقه من الصحابة ﵃ أجمعين!!\n<span data-type=\"title\" id=toc-1047>١٠٣٨ </span>- \" لكم (يعني الجن) كل عظم ذكر اسم الله عليه يقع في أيديكم أوفر ما يكون لحما، وكل بعرة علف لدوابكم \".\nأخرجه مسلم (٢/٣٦) وابن خزيمة في \" صحيحه \" (رقم ٨٢) والبيهقي (١/١٠٨ - ١٠٩) من طريق عبد الأعلى بن عبد الأعلى عن داود عن عامر قال:\nسألت علقمة: هل كان ابن مسعود شهد مع رسول الله ﷺ ليلة الجن؟ قال فقال علقمة: أنا سألت ابن مسعود فقلت: هل شهد أحد منكم مع رسول الله ﷺ ليلة الجن؟ قال: لا، ولكنا كنا مع رسول الله ﷺ ذات ليلة ففقدناه، فالتمسناه في الأودية والشعاب، فقلنا: استطير أواغتيل، قال: فبتنا بشر ليلة بات بها قوم، فلما أصبحنا إذا هو جاء من قبل (حراء)، قال: فقلنا: يا رسول الله فقدناك فطلبناك فلم نجدك، فبتنا بشر ليلة بات بها قوم، فقال: أتاني داعي الجن فذهبت معه، فقرأت عليهم القرآن، قال: فانطلق بنا فأرانا آثارهم وآثار نيرانهم.\nوسألوه الزاد، فقال: فذكره، فقال رسول الله ﷺ: فلا تستنجوا بهما، فإنهما طعام إخوانكم من الجن \".\nقلت: وهذا إسناد رجاله كلهم ثقات، ولكنه معلول بعلتين:","vol":"3","page":133},{"text":"الأولى: إن قوله: \" وسألوه الزاد ... \" إلخ مدرج في الحديث ليس من مسند ابن مسعود بل هو عن الشعبي قال: وسألوه الزاد إلخ، فهو مرسل، كما بينه البيهقي بقوله عقبه:\nرواه مسلم في \" الصحيح \" هكذا، ورواه عن علي بن حجر عن إسماعيل بن إبراهيم عن داود بن أبي هند بهذا الإسناد إلى قوله: وآثار نيرانهم، قال الشعبي:\nوسألوه الزاد، وكانوا من جن الجزيرة، إلى آخر الحديث من قول الشعبي مفصلا من حديث عبد الله.\nقلت: هكذا هو في \" الصحيح \" عقب رواية عبد الأعلى المتقدمة، وهكذا رواه الترمذي في \" سننه \" (٤/١٨٣) قال: حدثنا علي بن حجر به، إلا أنه قال:\n\" كل عظم لم يذكر اسم الله عليه \" كما يأتي بيانه في \" العلة الأخرى \" وكذلك رواه البيهقي بسندين له عن علي بن حجر به، إلا أنه لم يسق لفظه، وإنما أحال فيه على لفظ عبد الأعلى فكأنه عنده بلفظه: \" كل عظم ذكر ... \". ثم قال:\nورواه محمد بن أبي عدي عن داود إلى قوله: \" وآثار نيرانهم \"، ثم قال: قال داود: ولا أدري في حديث علقمة أوفي حديث عامر أنهم سألوا رسول الله ﷺ تلك الليلة الزاد فذكره.\nثم ساق البيهقي إسناده إلى محمد بن أبي عدي به، ثم قال:\nورواه جماعة عن داود مدرجا في الحديث من غير شك.\nورواية إسماعيل بن علية قد أخرجها الإمام أحمد أيضا مقرونا مع رواية غيره من الثقات فقال: (٤١٤٩): حدثنا إسماعيل: أخبرنا داود وابن أبي زائدة - المعنى - قالا: حدثنا داود به مثل رواية إسماعيل عند مسلم.\nوتابعهما يزيد بن زريع قال: حدثنا داود بن أبي هند به.\nأخرجه أبو عوانة في \" صحيحه \" (١/٢١٩)، وأخرجه الطيالسي أيضا في","vol":"3","page":134},{"text":"\" مسنده \" (١/٤٧) لكنه أدرجه في الحديث ولم يفصله عنه! وقد قرن بروايته وهيب بن خالد ثم أخرجه مسلم من طريق عبد الله بن إدريس عن داود به إلى قوله: \" وآثار نيرانهم \"، ولم يذكر ما بعده إطلاقا.\nوجملة القول: إن أصحاب داود بن أبي هند اختلفوا عليه في هذه الزيادة على وجوه: الأول: أنها من مسند ابن مسعود، كذلك رواه عبد الأعلى بن عبد الأعلى ووهيب ابن خالد، وكذا يزيد بن زريع وعبد الوهاب بن عطاء في إحدى الروايتين عنهما.\nالثاني: أنها من مرسل الشعبي، وليس من مسند ابن مسعود، جزم بذلك عن داود إسماعيل بن علية وابن أبي زائدة، ويزيد بن زريع في الرواية الأخرى عنه.\nويمكن أن يلحق بهؤلاء عبد الله بن إدريس فإنه لم يذكرها أصلا كما سبق، ولو كانت عنده من مسند ابن مسعود لذكرها إن شاء الله تعالى.\nالثالث: أن داود شك في كونها من مسند ابن مسعود، أومن مرسل الشعبي، كذلك رواه عنه محمد بن أبي عدي وعبد الوهاب بن عطاء في الرواية الأخرى عنه.\nولا يخفى على الخبير بهذا العلم الشريف أن هذا الاختلاف إنما يدل على أن المختلف عليه وهو داود بن أبي هند لم يضبط هذا الحديث ولم يحفظه جيدا، ولذلك اضطرب فيه على الوجوه الثلاثة التي بينتها، ولا يمكن أن يكون ذلك من الرواة عنه لأنهم جميعا ثقات، فكل روى ما سمع منه، وإذا كان كذلك فالاضطراب دليل على ضعف الحديث كما هو مقرر في علم مصطلح الحديث لأنه يشعر بأن راويه لم يحفظه.","vol":"3","page":135},{"text":"هذا ما تحرر لدي أخيرا، وأما الدارقطني فقد أعله بالإرسال فقال كما في \" شرح مسلم \" للنووي:\nانتهى حديث ابن مسعود عند قوله: \" فأرانا آثارهم وآثار نيرانهم \"، وما بعده من قول الشعبي، كذا رواه أصحاب داود الراوي عن الشعبي: ابن علية وابن زريع، وابن أبي زائدة وابن إدريس وغيرهم. هكذا قال الدارقطني وغيره،\nومعنى قوله: إنه من كلام الشعبي أنه ليس مرويا عن ابن مسعود بهذا الحديث، وإلا فالشعبي لا يقول هذا الكلام إلا بتوقيف عن النبي ﷺ. والله أعلم.\nقلت: قول الشعبي: \" وسألوه الزاد ... \" صريح في رفعه إلى النبي ﷺ فلا داعي لقول النووي: \" فالشعبي لا يقول ... \" إلخ. فإن مثل هذا إنما يقال فيما ظاهره الوقف كما لا يخفى.\nالعلة الأخرى: الاضطراب في متنه أيضا على داود، فعبد الأعلى يقول عنه:\nكل عظم ذكر اسم الله عليه \" وتابعه على ذلك إسماعيل بن علية وابن أبي زائدة عند أحمد وعبد الوهاب بن عطاء عند الطحاوي.\nوخالف هؤلاء وهيب بن خالد ويزيد بن زريع عند الطيالسي وعند أبي عوانة عن يزيد وحده فقالا: \" كل عظم لم يذكر اسم الله عليه \".\nواختلفوا على إسماعيل بن علية فرواه أحمد عنه كما سبق، وتابعه علي بن حجر عن إسماعيل عند مسلم، وخالفه الترمذي فقال: حدثنا علي بن حجر به باللفظ الثاني: \" لم يذكر.. \".\nوهذا الاختلاف على داود في ضبط متن الحديث مما يؤكد ضعفه، وأن داود لم يكن قد حفظه.\nثم رجعت إلى ترجمته من \" التهذيب \" فوجدت بعض الأئمة قد صرحوا بهذا الذي ذكرته فيه، فقال ابن حبان:","vol":"3","page":136},{"text":"كان من خيار أهل البصرة، من المتقنين في الروايات، إلا أنه كان يهم إذا حدث من حفظه.\nوقال أحمد:\n\" كان كثير الاضطراب والخلاف \".\nقلت: واضطراب داود في هذا الحديث من أقوى الأدلة على هذا الذي قاله فيه الإمام أحمد، فرحمه الله، وجزاه خيرا، ما كان أعلمه بأحوال الرجال!\nوخلاصة الكلام في هذا الحديث أنه ضعيف للاضطراب في سنده ومتنه، ولم أجد له شاهدا نقويه به، بل هو مخالف بظاهره لحديث أبي هريرة: \" أنه كان يحمل مع النبي ﷺ إداوة لوضوئه وحاجته، فبينما هو يتبعه بها، فقال:\nمن هذا؟ فقال: أنا أبو هريرة فقال: ابغني أحجارا أستنفض بها، ولا تأتني بعظم ولا بروثة \" فأتيته بأحجار أحملها في طرف ثوبي، حتى وضعت إلى جنبه، ثم انصرفت، حتى إذا فرغ مشيت معه، فقلت: ما بال العظم والروثة؟ قال: هما من طعام الجن، وإنه أتاني وفد جن نصيبين - ونعم الجن - فسألوني الزاد، فدعوت الله أن لا يمروا بعظم ولا روثة إلا وجدوا عليها طعما، وفي لفظ: طعاما \".\nأخرجه البخاري (٧/١٣٦) والطحاوي (١/٧٤) والبيهقي (١/١٠٧ - ١٠٨) .\nقلت: ووجه المخالفة أن ظاهره أن العظم والروثة زاد وطعام للجن أنفسهم، وليس شيء من ذلك لدوابهم، والتوفيق بينه وبين حديث ابن مسعود بحمل الطعام فيه على طعام الدواب كما فعل الحافظ في \" الفتح \" وتبعه الصنعاني في \" سبل السلام \" (١/١٢٣)، لا بأس به لوثبت حديث ابن مسعود بإسناد آخر بلفظ يغاير بظاهره اللفظ السابق، وهو:\nأولئك جن نصيبين سألوني المتاع - والمتاع الزاد - فمتعتهم بكل عظم حائل،","vol":"3","page":137},{"text":"أو بعرة أو روثة، فقلت: يا رسول الله، وما يغني ذلك عنهم؟ قال: إنهم لن يجدوا عظما، إلا وجدوا عليه لحمه يوم أكل، ولا روثة إلا وجدوا فيها حبها يوم أكلت، فلا يستنقين أحد منكم إذا خرج من الخلاء بعظم ولا بعرة ولا روثة.\nأخرجه ابن جرير في \" تفسيره \" (٢٦/٣٢ - طبع البابي الحلبي) عن يحيى بن أبي كثير عن عبد الله بن عمرو بن غيلان الثقفي أنه قال لابن مسعود: حدثت أنك كنت مع رسول الله ﷺ ليلة وفد الجن، قال: أجل، قال: فكيف كان؟\nفذكر الحديث كله، وذكر أن النبي ﷺ خط عليه خطا وقال: لا تبرح منها، فذكر أن مثل العجاجة السوداء غشيت رسول الله ﷺ، فذعر ثلاث مرات، حتى إذا كان قريبا من الصبح، أتاني رسول الله ﷺ فقال: أنمت؟ قلت: لا والله، ولقد هممت مرارا أن أستغيث بالناس حتى سمعتك تقرعهم بعصاك تقول: اجلسوا، قال: لوخرجت لم آمن أن يختطفك بعضهم، ثم قال: هل رأيت شيئا؟ قال: نعم رأيت رجالا سودا مستشعري ثياب بيض، قال: فذكره.\nقلت: وهذا سند ضعيف، رجاله كلهم ثقات معروفون، غير عبد الله بن عمرو بن غيلان الثقفي، أورده ابن أبي حاتم (٢/٢/١١٧) وقال:\nروى عن جابر بن عبد الله، روى عنه قتادة وأبو بشر جعفر بن إياس.\nولم يذكر فيه جرحا ولا تعديلا، ومثله يورده ابن حبان في \" الثقات \"، ولست بطائله الآن حتى أتأكد من أنه أورده أولا. وقد ذكر الحافظ في ترجمة أبيه من \" التهذيب \" أنه كان من كبار رجال معاوية، وكان أميرا له على البصرة.\nثم رأيته في \" الثقات \" (٧/٥١)، ذكره فيمن روى عن التابعين، فقال: يروي عن كعب، وعنه قتادة، وحقه أن يورده في التابعين لتصريحه في هذا الحديث أنه لقي ابن مسعود وسمع منه، وفيه أنه رواه عنه يحيى بن أبي كثير، فقد روى عنه ثلاثة من الثقات، فمثله يحسن بعضهم حديثه، ولا أقل من أن يستشهد به، فلعله لذلك لما ذكره ابن كثير في \" تفسيره \" (٤/١٦٥) من طريق ابن جرير سكت عليه.","vol":"3","page":138},{"text":"وذكره الزيلعي في \" نصب الراية \" (١/١٤٤ - ١٤٥) من رواية أبي نعيم في \" دلائل النبوة \" عن الطبراني بسنده إلى معاوية بن سلام عن زيد بن سلام أنه سمع أبا سلام يقول: حدثني عمرو بن غيلان الثقفي قال:\nأتيت عبد الله بن مسعود فقلت له: حدثت أنك كنت مع رسول الله ﷺ ليلة وفد الجن ... الحديث، وعزاه الصنعاني في \" السبل \" وتبعه الشوكاني في \" النيل \" (١/٨٥) لأبي عبد الله الحاكم في \" دلائل النبوة \" فإن عنى \" دلائل النبوة \" من \" المستدرك \" فليس فيه، والله أعلم.\nورواه الدارقطني في \" سننه \" (ص ٢٩) من وجه آخر عن معاوية بن سلام به مختصرا إلا أنه قال: فلان بن غيلان وقال:\nمجهول، قيل: اسمه عمرو، وقيل: عبد الله بن عمرو بن غيلان.\nوبه أعله الزيلعي، فقال عقب رواية الطبراني:\nوفي سنده رجل لم يسم، ولا يخفى أن هذا القول غير مستقيم بالنسبة لرواية الطبراني، فلوعزاه للدارقطني ثم ذكره عقبه لأصاب.\nوللحديث طريق أخرى، يرويه أبو فزارة عن أبي زيد مولى عمرو بن حريث المخزومي عن عبد الله بن مسعود به، نحوه وفيه:\nقد زودتهم الرجعة، وما وجدوا من روث وجدوه شعيرا، وما وجدوه عظم وجدوه كاسيا، أخرجه أحمد (رقم ٣٤٨١)، وأبو زيد هذا قال الذهبي:\nلا يعرف، قال البخاري في \" الضعفاء \": لا يصح حديثه - يعني هذا - وقال أبو أحمد الحاكم: رجل مجهول، قلت: ما له سوى حديث واحد.\nقلت: يعني هذا، وهو مخرج في \" ضعيف أبي داود \" (رقم ١٠) زيادة على ما هنا","vol":"3","page":139},{"text":"وقد جاء مختصرا من طريق عبد الله بن الديلمي عن ابن مسعود قال:\nقدم وفد من الجن على رسول الله ﷺ فقالوا: يا محمد! انه أمتك أن يستنجوا بعظم أوروثة أوحممة، فإن الله جعل لنا فيها رزقا، قال: فنهى النبي ﷺ.\nأخرجه أبو داود وغيره بسند صحيح، وهو مخرج في \" صحيح أبي داود \" رقم (٢٩) ومن طريق موسى بن علي بن رباح قال: سمعت أبي يقول: عن ابن مسعود أن رسول الله ﷺ أتاه ليلة الجن ومعه عظم حائل، وبعرة، وفحمة، فقال:\n\" لا تستنجين بشيء من هذا إذا خرجت إلى الخلاء \".\nأخرجه أحمد (١/٤٥٧) والدارقطني (١/٥٦/٧) والبيهقي (١/١٠٩ - ١١٠) وأعلاه بعدم ثبوت سماع علي من ابن مسعود، ورده عليه ابن التركماني في \" الجوهر النقي \" فراجعه.\nورواه عبد الله بن صالح: حدثني موسى بن علي به أتم منه.\nأخرجه الطبراني في \" الأوسط \" (٩١٥٨ - بترقيمي) وقال:\nلم يروعلي بن رباح عن ابن مسعود حديثا غير هذا.\nقلت: وهو ثقة كابنه، فإن كان سمعه من ابن مسعود فهو صحيح من الوجه الأول.\nوأما عبد الله بن صالح، ففيه ضعف، وبه أعله الهيثمي في \" مجمع الزوائد \" (١/٢١٠) .\nوبالجملة فالحديث مشهور عن ابن مسعود كما قال الحافظ في \" التلخيص \" (١/١٠٩)، فهو صحيح عنه قطعا، لكن في بعض طرقه ما ليس في البعض الآخر، وقد تبين من مجموع ما أخرجنا منها أن رواية مسلم المتقدمة عن داود بن أبي هند صحيحة بتمامها إلا قوله في حديث الترجمة: \" علف لدوابكم \" وجملة: \" اسم الله \" على وجهيها، لخلوها عن شاهد، واضطراب داود في ذلك وصلا وإرسالا. ومن أجل ذلك خرجته هنا، والله ﷾ أعلم.","vol":"3","page":140},{"text":"<span data-type=\"title\" id=toc-1048>١٠٣٩ </span>- \" التوبة تجب ما قبلها \".\nلا أعرف له أصلا.\nخلافا لما يشعره صنيع الحافظ ابن كثير في تفسير قوله تعالى: \" فأولئك يدخلون الجنة ولا يظلمون شيئا \"، قال (٣/١٢٩): وذلك لأن التوبة تجب ما قبلها، وفي الحديث الآخر: \" التائب من الذنب كمن لا ذنب له \".\nفقوله: الحديث الآخر يعطي أن الذي قبله حديث، فهو في تعبيره الحديث الأول، ولذلك تورط بكلامه هذا الشيخ الرفاعي فأورده في فهرس \" الحديث الشريف \"! من \" مختصره \" (٢/٦١٩)، وليس هذا فقط بل ووضع بجانبه قوله: صح!! وكذلك فعل في الحديث الآخر، وهذا الخطب فيه سهل، فإنه معروف في بعض كتب السنة، وقد حسنته في \" صحيح الجامع الصغير \" (٣٠٠٥) بخلاف هذا فإني لا أعرف له أصلا البتة، ومع ذلك فقد صححه المذكور، هداه الله.\nوفي ظني أن الحديث التبس أمره على ابن كثير ومختصره بالحديث الصحيح: \" إن الإسلام يجب ما كان قبله، وإن الهجرة تجب ما كان قبلها \" زاد في رواية:\n\" وإن الحج يهدم ما كان قبله \"، وهو مخرج في \" الإرواء \" (١٢٨٠) .","vol":"3","page":141},{"text":"<span data-type=\"title\" id=toc-1049>١٠٤٠ </span>- \" كان الناس في عهد رسول الله ﷺ إذا قام المصلي يصلي، لم يعد بصر أحدهم موضع قدميه، فلما توفي رسول الله ﷺ، فكان الناس إذا قام أحدهم يصلي لم يعد بصر أحدهم موضع جبينه، فتوفي أبو بكر، وكان عمر، فكان الناس إذا قام أحدهم يصلي، لم يعد بصر أحدهم موضع القبلة، وكان عثمان ابن عفان، فكانت الفتنة، فتلفت الناس يمينا وشمالا \".\nمنكر.\nأخرجه ابن ماجه (١/٥٠١ - ٥٠٢) والطبراني في \" الأوسط \" (رقم - ٩٢٥٨ - مصورتي) عن محمد بن إبراهيم بن المطلب بن السائب بن أبي وداعة السهمي: حدثني موسى بن عبد الله بن أبي أمية المخزومي: حدثني مصعب بن عبد الله عن أم سلمة بنت أبي أمية زوج النبي ﷺ أنها قالت: فذكره، وقال الطبراني:","vol":"3","page":141},{"text":"لا يروى عن أم سلمة إلا بهذا الإسناد.\nقلت: وهو ضعيف، وله علتان:\nالأولى: موسى بن عبد الله بن أبي أمية، أشار الذهبي إلى جهالته بقوله:\nتفرد عنه محمد بن إبراهيم بن المطلب.\nوصرح بذلك الحافظ في \" التقريب \" فقال: مجهول.\nوهذا معنى قول المنذري في \" الترغيب \" (١/١٩٢):\nرواه ابن ماجه بإسناد حسن، إلا أن موسى بن عبد الله لم يخرج له من الستة غير ابن ماجه، ولا يحضرني فيه جرح ولا تعديل.\nونقله عنه البوصيري: محمد بن إبراهيم هذا، فيه جهالة، فإنه لم يرو عنه سوى اثنين، ولم يوثقه أحد غير ابن حبان، ولذلك لم يوثقه الحافظ، بل قال فيه:\nمقبول، يعني عند المتابعة، وإلا فلين الحديث، كما نص عليه في المقدمة، وقد تفرد بهذا الحديث ولا يعرف إلا من طريقه، فهو غير مقبول.\nفتبين مما سبق أن الحديث منكر إسنادا، وهو منكر أيضا متنا عندي، وبيان هذا من وجهين:\nالأول: أنه يدل على أن السنة أن ينظر القائم في صلاته موضع قدميه، وهذا خلاف المعروف الثابت عنه ﷺ أنه كان إذا صلى طأطأ رأسه، ورمى ببصره نحوالأرض، وفي حديث آخر أنه ﷺ لما دخل الكعبة ما خلف بصره موضع سجوده حتى خرج منها (١) .\n_________\n(١) انظر \" صفة الصلاة \" (ص ٥٨ الطبعة الثالثة)، قال السندي مشيرا إلى هذه المخالفة \" لكن مختار كثير من الفقهاء أنه ينظر إلى موضع سجوده \". اهـ.","vol":"3","page":142},{"text":"والآخر: أنه دل على أن الصحابة بعد وفاته ﷺ قد خالفوا سنته ﷺ إلى شيء آخر، وهذا مستبعد جدا عن الصحابة إن لم يكن مستحيلا عادة، والله أعلم.\nتنبيه: إيراد الحافظ المنذري هذا الحديث في \" الترغيب والترهيب \" مما لا يتناسب مع موضوع كتابه، لأنه ليس فيه شيء من معنى \" الترغيب والترهيب \" وقد نص هو في المقدمة على أنه لم يذكر فيه ما كان من أفعال النبي ﷺ المجردة عن زيادة نوع من موضوع كتابه إلا نادرا، في ضمن باب أونحوه.\nفهذا من النادر، اللهم إلا أن يكون أورده من أجل ما في آخره من تلفت الناس يمينا وشمالا بعد الفتنة، وحينئذ فليس له علاقة بالترهيب المرفوع، فتأمل.\n<span data-type=\"title\" id=toc-1050>١٠٤١ </span>- \" من قال حين يصبح أويمسي: اللهم إني أصبحت أشهدك وأشهد حملة عرشك وملائكتك، وجميع خلقك أنك أنت الله لا إله إلا أنت، وأن محمدا عبدك ورسولك أعتق الله ربعه من النار، فمن قالها مرتين أعتق الله نصفه، ومن قالها ثلاثا أعتق الله ثلاثة أرباعه، فإن قالها أربعا أعتقه الله من النار \".\nضعيف.\nأخرجه أبو داود (٢/٦١٢) عن عبد الرحمن بن عبد المجيد عن هشام بن الغاز بن ربيعة عن مكحول الدمشقي عن أنس بن مالك أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا سند ضعيف، وله علتان:\nالأولى: عبد الرحمن بن عبد المجيد لا يعرف كما في \" الميزان \" وقال الحافظ في \" التقريب \": مجهول.\nالأخرى: أنهم اختلفوا في سماع مكحول من أنس، فأثبته أبو مسهر، ونفاه البخاري، فإن ثبت سماعه منه فالعلة عنعنة مكحول فقد قال ابن حبان:","vol":"3","page":143},{"text":"ربما دلس.\nوللحديث طريق أخرى عن أنس، فقال البخاري في \" الأدب المفرد \" (رقم ١٢٠١):\nحدثنا إسحاق قال: حدثنا بقية عن مسلم بن زياد مولى ميمونة زوج النبي ﷺ قال: سمعت أنس بن مالك قال: فذكره.\nوكذلك رواه ابن السني في \" عمل اليوم والليلة \" (رقم ٦٨) عن النسائي، وهذا في \" العمل \" أيضا رقم (٩): أخبرنا إسحاق بن إبراهيم به، إلا أنه وقع فيه: بقية بن الوليد: حدثني مسلم بن زياد.\nفصرح بقية بالتحديث، وما أراه محفوظا، ولعله خطأ من بعض النساخ، فإن الطريق مدارها كما ترى على إسحاق بن إبراهيم، وهو ابن راهويه، فالبخاري قال في روايته: (عن)، وهو الصواب، فقد أخرجه أبو داود (٢/٦١٥) والترمذي (٤/٢٥٨) (١) من طريقين آخرين صحيحين عن بقية عن مسلم بن زياد به نحوه وزاد بعد قوله: \" لا إله إلا أنت وحدك لا شريك لك \".\nوهي عند النسائي أيضا، وقالا بدل قوله: \" أعتق الله ربعه ... \" \" إلا غفر الله له ما أصاب في يومه ذلك، وإن قالها حين يمسي غفر الله له ما أصاب في تلك الليلة من ذنب \".\nفلهذه الطريق علتان أيضا:\nإحداهما: عنعنة بقية، فإنه كان معروفا بالتدليس.\nوالأخرى: جهالة مسلم بن زياد هذا، قال ابن القطان: حاله مجهول.\n_________\n(١) وأخرجه الطبراني في \" الأوسط \" كما في \" المجمع \" (١٠/١١٩) وقال: وفيه بقية وهو مدلس. اهـ.","vol":"3","page":144},{"text":"وقال الحافظ في \" التقريب \": مقبول، يعني عند المتابعة، وإلا فلين الحديث كما تقدم مرارا.\nولا يقال: ينبغي أن يكون هنا مقبولا لمتابعة مكحول إياه، لأننا نقول: يمنع من ذلك أمور:\nالأول: أن مكحولا قد رمي بالتدليس ورواه بالعنعنة كما سبق، فيحتمل أن يكون بينه وبين أنس مسلم بن زياد هذا أوغيره فيرجع الطريقان حينئذ إلى كونهما من طريق واحدة، لا يعرف تابعيها عينا أوحالا، فمن جود إسناده أوحسنه لعله لم يتنبه لهذا.\nالثاني: أن الطريق إلى مسلم بن زياد لا تصح لعنعنة بقية كما عرفت.\nالثالث: أنهم اختلفوا عليه في لفظ الحديث، فإسحاق رواه عنه مثل رواية مكحول، والطريقان الآخران روياه عنه بلفظ: \" إلا غفر الله له ... \" كما تقدم، فهذا اضطراب يدل على أن الحديث غير محفوظ، وكأنه من أجل ذلك كله، لم يصححه الترمذي، بل ضعفه بقوله: حديث غريب.\nوأما ما نقله المنذري في \" الترغيب \" (١/٢٢٧) عن الترمذي أنه قال:\nحديث حسن، فهو وهم أو نسخة، ومثله وأغرب منه نقل ابن تيمية في \" الكلم الطيب \" (ص ١١) عنه:\nحديث حسن صحيح!.","vol":"3","page":145},{"text":"<span data-type=\"title\" id=toc-1051>١٠٤٢ </span>- \" كان إذا سمع صوت الرعد والصواعق قال: اللهم لا تقتلنا بغضبك، ولا تهلكنا بعذابك، وعافنا قبل ذلك \".\nضعيف.\nأخرجه البخاري في \" الأدب المفرد \" (رقم ٢٧١) والترمذي (٤/٢٤٥) وابن السني في \" عمل اليوم والليلة \" (رقم ٢٩٨) وكذا النسائي (٩٢٧ و٩٢٨) والحاكم (٤/٢٨٦) والبيهقي (٣/٣٦٢) وأحمد (٢/١٠٠ - ١٠١) كلهم عن طريق أبي مطر عن سالم بن عبد الله بن عمر عن أبيه مرفوعا، وقال الترمذي:\nحديث غريب لا نعرفه إلا من هذا الوجه.\nوأما الحاكم فقال: صحيح الإسناد، ووافقه الذهبي!\nونقل ابن علان شارح \" الأذكار \" (٤/٢٨٤) عن ابن الجزري أنه قال في \" تصحيح المصابيح \": ورواه النسائي في \" عمل اليوم والليلة \" والحاكم وإسناده جيد، وله طرق، وعن الحافظ أنه قال - يعني في \" تخريج الأذكار \" - متعقبا على النووي تضعيفه للحديث:\nأخرجه أحمد وأخرجه الحاكم من طرق متعددة (بينها الحافظ ثم قال:) فالعجب من الشيخ يطلق الضعف على هذا وهو متماسك، ويسكت عن حديث ابن مسعود أي السابق فيما يقول إذا انقض الكوكب وقد تفرد به من اتهم بالكذب (١) .\nقلت: لا شك أن سكوت النووي ﵀ عن الحديث المشار إليه، مما لا يحسن من مثله، غير أن إطلاقه التضعيف على هذا الحديث فهو مما لا غبار عليه، ذلك لأن مداره عندهم جميعا على أبي مطر هذا، وهو كما قال الذهبي نفسه في \" الميزان \": لا يدرى من هو، ومثله قول الحافظ في التقريب: مجهول.\n_________\n(١) انظر \" مجمع الزوائد \" (١٠/١٣٨) و\" المعجم الأوسط \" (٧٨٦٩) . اهـ.","vol":"3","page":146},{"text":"فأنى لحديث مثله الصحة أوالجودة أوالتماسك؟ !\nوأما الطرق المتعددة التي عزاها الحافظ للحاكم، فلا أدري أين أخرجها من كتابه \" المستدرك \"، فإنه لم يذكر في المكان الذي سبقت الإشارة إليه إلا طريق أبي مطر الوحيدة هذه، ومن المؤسف أن الشارح ابن علان اكتفى بقوله: بينها الحافظ ولم يبين ذلك لنطلع عليه، فإني في شك كبير أن يكون للحديث طرق متعددة خاصة في \" مستدرك الحاكم \"، فإني قد بحثت عنه في عدة مواضع مظنونة منه، فلم أعثر عليه إلا في الموضع الذي سبقت الإشارة إليه، وهو في \" كتاب الأدب \" منه، والله أعلم.\nثم رجعت إلى فهرسي الذي وضعته لـ \" المستدرك \" أخيرا فلم يدلني إلا على الموضع المشار إليه، والله أعلم.\nتنبيه: لقد اغتر المناوي في \" الفيض \" بكلام ابن حجر الذي نقله ابن علان، ولذلك قال في \" التيسير \": وبعض أسانيده صحيح، وبعضها ضعيف، وقلده في ذلك الشيخ الغماري في \" الكنز الثمين \" فأورده فيه برقم (٢٦٧١)، وقد زعم في مقدمته: أنه جرد فيه الأحاديث الثابتة في \" الجامع الصغير \"!\n<span data-type=\"title\" id=toc-1052>١٠٤٣ </span>- \" قولي لها تتكلم، فإنه لا حج لمن لم يتكلم \".\nضعيف.\nأخرجه ابن حزم في \" المحلى \" (٧/١٩٦) من طريق عبد السلام بن عبد الله بن جابر الأحمسي عن أبيه عن زينب بنت جابر الأحمسية: أن رسول الله ﷺ قال لها في امرأة حجت معها مصمتة: فذكره.\nقلت: وهذا سند ضعيف، وعلته عبد الله بن جابر الأحمسي وابنه عبد السلام.\nقال ابن القطان: لا يعرف هو ولا ابنه، وليس له إلا حديث واحد، ولا روى عنه إلا ابنه، نقله في \" الميزان \".","vol":"3","page":147},{"text":"<span data-type=\"title\" id=toc-1053>١٠٤٤ </span>- \" كان يرفع يديه عند التكبير في كل صلاة وعلى الجنائز \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (رقم - ٨٥٨٤ مصورتي) عن عباد بن صهيب: حدثنا عبد الله بن محرر عن نافع عن ابن عمر مرفوعا، وقال:\nلم يروهذه اللفظة: وعلى الجنائز إلا ابن محرر، تفرد بها عباد.\nقلت: وهذا سند ضعيف جدا، آفته عباد بن صهيب وعبد الله بن محرر متروكان، وأما قول الهيثمي في \" المجمع \" (٣/٣٢):\nرواه الطبراني في \" الأوسط \" وفيه عبد الله بن محرر وهو مجهول.\nقلت: فهذا سهو منه ﵀، فإن ابن محرر هذا معروف، ولكن بالضعف الشديد، قال فيه البخاري: منكر الحديث.\nوقال الدارقطني وجماعته:\nمتروك الحديث، انظر \" تهذيب التهذيب \".\nثم إن اقتصاره عليه في إعلال الحديث يوهم أنه ليس فيه علة أخرى، وليس كذلك، فإن عباد بن صهيب متروك أيضا كما سبق، وله ترجمة في \" لسان الميزان \".\nومن ذلك تعلم أن قول الحافظ في \" التلخيص \" (ص ١٧١) بعد أن ذكر قول الطبراني المتقدم: لم يروهذه اللفظة إلا ابن محرر تفرد بها عبادة:\nوهما ضعيفان، وقوله في \" الفتح \" (٣/١٤٨):\nإسناده ضعيف.\nقلت: في ذلك كله تسامح كبير، فإن حقه أن يقول: ضعيفان جدا، وضعيف جدا، ومما يشهد لذلك قوله في \" التقريب \":\nعبد الله بن محرر متروك.","vol":"3","page":148},{"text":"ثم رد الحافظ على الطبراني نفيه المذكور بأن الدارقطني رواه من طريق أخرى بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-1054>١٠٤٥ </span>- \" كان إذا صلى على الجنازة رقع يديه في كل تكبيرة، وإذا انصرف سلم \".\nشاذ.\nقال الزيلعي في \" نصب الراية \" (٢/٢٨٥): أخرجه الدارقطني في \" علله \" عن عمر بن شبة (١): حدثنا يزيد بن هارون: أنبأ يحيى بن سعيد عن نافع عن ابن عمر، وخالفه جماعة، فرووه عن يزيد بن هارون موقوفا، وهو الصواب.\nوأقره الزيلعي ثم الحافظ في \" التلخيص \" (ص ١٧١)، وهو الحق إن شاء الله تعالى، فإن رواية الجماعة الذين أشار إليهم الدارقطني، والمفروض أنهم جميعا ثقات، وإلا لما رجح روايتهم فهؤلاء مجتمعين أحفظ وأضبط دون ما ريب من ابن شبة وحده، لا سيما وقد ذكروا له حديثا أخطأ فيه كما هو مبين في \" التهذيب \"، وكأن هذا مما حمل الحافظ في \" التقريب \" على أن يقتصر في ترجمته على قوله فيه: صدوق، فأورده في المرتبة الرابعة وهي الأخيرة عنده من مراتب التعديل، أي أنه حسن الحديث، لأن المرتبة الثالثة من وصفه بقوله: ثقة، أو متقن، أو ثبت، أوعدل، وهذه خاصة بمن كان صحيح الحديث، أما المرتبة الخامسة، فهي لمن قصر عن درجة الرابعة قليلا، وإليه الإشارة بـ صدوق سيىء الحفظ، أو صدوق يهم، أوله أوهام، أويخطىء، أو تغير بآخره، وهذه لمن كان ضعيف الحديث\nأوقريبا منه.\nومما يؤيد رواية الجماعة عن يزيد بن هارون، أنه تابعه جماعة من الثقات بعضهم متابعة تامة، وبعضهم متابعة قاصرة، وهاك بيانها:\n_________\n(١) في الأصل \" شيبة \" في الموضعين والتصحيح من \" التلخيص \" وكتب الرجال. اهـ.","vol":"3","page":149},{"text":"١ - قال البخاري في \" رفع اليدين \" (ص ٣٣ - طبعة الإمام): قال أحمد بن يونس: حدثنا زهير: حدثنا يحيى بن سعيد به.\nوهذا سند صحيح غاية على شرط الشيخين، وزهير هو ابن معاوية بن خديج قال في \" التقريب \": ثقة ثبت، وأحمد بن يونس هو أحمد بن عبد الله بن يونس ينسب إلى جده، وهو كما قال الحافظ: ثقة حافظ، وهو من شيوخ البخاري فهو إسناد موصول، وإن كان في صورة المعلق كما هو مقرر في \" مصطلح الحديث \".\n٢ - قال ابن أبي شيبة في \" المصنف \" (٤/١١٢): حدثنا ابن فضيل عن يحيى به.\nوهذا سند صحيح أيضا على شرطهما، ومتابعة تامة أيضا قوية من ابن فضيل واسمه محمد وثقه ابن معين وجماعة.\n٣ - قال عبد الله بن إدريس: سمعت عبيد الله (١) عن نافع به، أخرجه ابن أبي شيبة والبخاري في \" رفع اليدين \" والبيهقي في \" السنن الكبرى \" (٤/٤٤) من طرق عن إدريس به.\nقلت: وهذا سند صحيح أيضا على شرطهما، رجاله كلهم ثقات أثبات، وعبيد الله هو ابن عمر المصغر، وهو ثقة، وأما أخوه عبد الله بن عمر المكبر فهو ضعيف لسوء حفظه.\n٤ - قال البخاري: حدثنا محمد بن عرعرة: حدثنا جرير بن حازم قال: سمعت نافعا به نحوه.\nقلت: وهذا سند صحيح أيضا، رجاله كلهم ثقات على شرط البخاري في \" صحيحه \".\nفهذه أربع طرق صحيحة، كلها متفقة على رواية الحديث عن نافع عن ابن عمر\n_________\n(١) هكذا وقع عند البيهقي \" عبيد \" مصغر، ووقع عند الآخرين \" عبد \" مكبرا والراجح عندي الأول، لأمرين: أولا: أنه هو المذكور في شيوخ ابن إدريس، والثاني أنه وقع كذلك في \" الفتح \" (٣/١٤٨) معزوا لجزء البخاري. اهـ.","vol":"3","page":150},{"text":"موقوفا عليه، فإذا ضمت إلى رواية الجماعة عن يزيد بن هارون كان ذلك دليلا قاطعا إن شاء الله تعالى على التصويب روايتهم الموقوفة، وتخطئة رواية ابن شبة المرفوعة وهذا بين ظاهر، والله الموفق لا رب سواه.\nفائدة: قال ابن حزم رحمه الله تعالى (٥/١٢٨):\nوأما رفع الأيدي، فإنه لم يأت عن النبي ﷺ أنه رفع في شيء من تكبير الجنازة إلا في أول تكبيرة فقط (١)، فلا يجوز فعل ذلك، لأنه عمل في الصلاة لم يأت به نص، وإنما جاء عنه ﵇ أنه كبر ورفع يديه في كل خفض ورفع، وليس فيها رفع ولا خفض، والعجب من قول أبي حنيفة برفع الأيدي في كل تكبيرة في صلاة الجنازة، ولم يأت قط عن النبي ﷺ، ومنعه رفع الأيدي في كل خفض ورفع في سائر الصلوات، وقد صح عن النبي ﷺ، وقد نقل تعجب ابن حزم هذا من أبي حنيفة بعض مقلديه في تعليقه على \" نصب الراية \" واعترض عليه بقوله:\nقلت: هذه النسبة منه أعجب.\nوأقول: لا عجب، فإن قول أبي حنيفة هذا ثابت عنه، منقول في كثير من كتب أتباعه، مثل حاشية ابن عابدين وغيره، وعليه عمل أئمة بلخ من الحنفيين، وإن كان عمل الأحناف اليوم على خلافه، وعليه جرت كتب المتون، وهذا هو الذي غر المشار إليه على الاعتراض على ابن حزم والرد عليه، وهو به أولى.\n<span data-type=\"title\" id=toc-1055>١٠٤٦ </span>- \" مسح رأسه، وأمسك مسبحتيه لأذنيه \".\nلا أصل له.\nوإن أورده الشيخ الشيرازي في \" المهذب \"، في بعض نسخه، فإنه لم يورده في نسخ أخرى منه متعمدة، وذلك أنه أمر بالضرب عليه، لما تبين له أنه لا أصل له، فقال النووي في شرحه عليه (١/٤١١):\nهو موجود في نسخ المهذب المشهورة، وليس موجودا في بعض النسخ\n_________\n(١) انظر لهذا كتابنا \" أحكام الجنائز \" طبع المكتب الإسلامي (ص ١١٥ - ١١٦) . اهـ.","vol":"3","page":151},{"text":"المعتمدة وهو حديث ضعيف، أو باطل لا يعرف، قال الشيخ أبو عمرو بن الصلاح: وهنا نكتة خفيت على أهل العناية بـ \" المهذب \" وهي أن مصنفه رجع عن الاستدلال بهذا الحديث، وأسقطه من \" المهذب \"، فلم يفد ذلك بعد انتشار الكتاب، قال: وجدت بخط بعض تلامذته في هذه المسألة من تعليقه في الخلاف في الحاشية عند استدلاله بهذا الحديث: قال الشيخ: ليس له أصل في السنن، فيجب أن تضربوا عليه في \" المهذب \" فإني صنفته من عشر سنين وما عرفته، قال أبو عمرو بن الصلاح: وبلغني أن هذا الحديث مضروب عليه في أصل المصنف الذي هو بخطه، ويغني عن هذا، حديث عبد الله ابن زيد أنه رأى رسول الله ﷺ يتوضأ، فأخذ لأذنيه ماء خلاف الماء الذي أخذ لرأسه، حديث حسن رواه البيهقي، وقال: إسناده صحيح.\nقلت: هو كما قال البيهقي: إسناده صحيح، لكنه شاذ، وقد أشار إلى ذلك البيهقي نفسه، فإنه لما أخرجه (١/٦٥) من طريق الهيثم بن خارجة: حدثنا عبد الله بن وهب قال: أخبرني عمرو بن الحارث عن حبان بن واسع الأنصاري: أن أباه حدثه أنه سمع عبد الله بن زيد يذكر أنه رأى رسول الله ﷺ فذكره وقال: وهذا إسناد صحيح أتبعه بقوله:\nوكذلك روي عن عبد العزيز بن عمران بن مقلاص وحرملة بن يحيى عن ابن وهب ورواه مسلم بن الحجاج في \" الصحيح \" عن هارون بن معروف وهارون بن سعيد الأيلي وأبي الطاهر عن ابن وهب بإسناد صحيح أنه رأى رسول الله ﷺ يتوضأ، فذكر وضوءه قال: ومسح رأسه بماء غير فضل يديه، ولم يذكر الأذنين ثم\nقال: وهذا أصح من الذي قبله.\nفأشار بهذا إلى شذوذ الرواية الأولى كما ذكرنا آنفا، وقد صرح الحافظ بمعنى ذلك بقوله في \" بلوغ المرام \"، فإنه ذكر الرواية الأولى من رواية البيهقي. ثم ذكر لفظ مسلم ثم أعقبه بقوله:\nوهو المحفوظ.","vol":"3","page":152},{"text":"ولا ينافيه ما سبق في كلام البيهقي أن الهيثم بن خارجة لم يتفرد به، بل تابعه ابن مقلاص وحرملة بن يحيى، ذلك لأن الرواية عنهما لم تصح، كما يشير إليه كلام البيهقي وهو قوله: روي ولعل ذلك من أجل أنه من رواية محمد بن أحمد ابن أبي عبيد الله عنهما، أخرجه الحاكم في \" المستدرك \" (١/١٥١) وقال:\nهذا حديث صحيح على شرط الشيخين إذا سلم من ابن أبي عبيد الله هذا، فقد احتجا جميعا بجميع رواته، ووافقه الذهبي، ولم يتعرض لابن أبي عبيد الله هذا وأظنه الذي في \" الميزان \":\nمحمد بن أحمد بن عبد الله بن عبد الجبار العامري، عن الربيع وابن عبد الحكم وبحر بن نصر، وعنه الضراب وابن منده وابن جميع، قال ابن يونس: كان يكذب، وحدث بنسخة موضوعة، توفي سنة ثلاث وأربعين وثلاثمائة.\nفإن كان هو فما في \" المستدرك \": \" ابن أبي عبيد الله \" محرف من \" ابن عبد الله \".\nبيد أنه لم يتفرد به عن حرملة، فقد خرجه الحاكم أيضا من طريق أخرى قوية في الظاهر، فقال: حدثناه أبو الوليد الفقيه غير مرة: حدثنا الحسن بن سفيان: حدثنا حرملة بن يحيى: حدثنا ابن وهب به، لكن قال الحافظ في \" التلخيص \" (ص ٣٣):\nرواه الحاكم بإسناد ظاهر الصحة.\nثم ذكر رواية الهيثم بن خارجة المتقدمة وتصحيح البيهقي لإسنادها ثم تعقبه بقوله:\nلكن ذكر الشيخ تقي الدين ابن دقيق العيد في \" الإمام \" أنه رأى في رواية ابن المقري عن ابن قتيبة عن حرملة بهذا الإسناد، ولفظه: \" ومسح رأسه بماء غير فضل يديه \"، ولم يذكر الأذنين.\nقلت: وكذا هو في \" صحيح ابن حبان \" عن ابن سلم عن حرملة، وكذا رواه الترمذي عن علي بن خشرم عن ابن وهب.\nقلت: وفاته أنه عند مسلم أيضا (١/١٤٦) من طريق جماعة آخرين عن ابن وهب كما تقدم في كلام البيهقي، ولم يفته ذلك في \" بلوغ المرام \" كما تقدم، واغتر بصنيعه في","vol":"3","page":153},{"text":"\" التلخيص \" الصنعاني فقال في \" سبل السلام \" (١/٧٠):\nولم يذكر في \" التلخيص \" أنه أخرجه مسلم، ولا رأيناه في مسلم!\nوأخرجه أبو داود أيضا من طريق أبي الطاهر، وأبو عوانة في \" صحيحه \" (١/٢٤٩) وأحمد (٤/٤١) من طريقين آخرين عن ابن وهب به.\nوتابعه حجاج بن إبراهيم الأزرق عن عمرو بن الحارث عند أبي عوانة.\nوتابعه ابن لهيعة عن حبان بن واسع عند أحمد (٤/٣٩ و٤٠ - ٤٢) .\nوابن لهيعة صحيح الحديث إذا كان من رواية أحد العبادلة عنه، وهذا منها، فإن عبد الله بن المبارك ممن رووه عنه.\nوجملة القول أن حديث عبد الله بن زيد هذا قد رواه ثلاثة من الثقات عن عمرو بن الحارث:\nأ - حرملة.\nب - ابن وهب.\nج - حجاج الأزرق.\nوثلاثتهم قالوا في روايتهم عنه: \" ومسح رأسه بماء غير فضل يديه \"، إلا في بعض الروايات عن الأول فقال: \" فأخذ لأذنيه ماء خلاف الماء الذي أخذ لرأسه \".\nفهذا الاختلاف إما أن يكون من الرواة أنفسهم أومن حرملة ذاته، وأيهما كان، فالرواية التي وافق فيها الثقات أولى بالترجيح والقبول من التي خالفهم فيها، لا سيما وقد تأيدت برواية ابن لهيعة المذكورة، فهذا كأنه يؤيد ما ذهب إليه\nالحافظ أن حديث \" أخذ ماء جديدا للأذنين \" غير محفوظ، ويرد قول النووي أنه حديث حسن، وقد كنت وقعت في خطأ أفحش منه؛ فقلت في \" سلسلة الأحاديث الصحيحة \" (الطبعة الأولى) عند الكلام على الحديث (٣٦): وهو حديث صحيح كما بينته في \" صحيح سنن أبي داود \" (رقم ١١١) .\nوالذي بينت صحته هناك إنما هو لفظ مسلم: \" ومسح رأسه بماء غير فضل يده \".\nلذلك فإني أهتبل هذه الفرصة وأعلن أنه خطأ مني رجعت عنه فمن كان وقف عليه فليصححه، وأستغفر الله من كل خطأ وذنب.","vol":"3","page":154},{"text":"ويعود الفضل لتنبهي لهذا الخطأ إلى أحد طلابنا المجتهدين الأذكياء في السنة الثالثة من الجامعة الإسلامية، فإنه كتب إلي بتاريخ (١٦/٥/٨٤ هـ) يستفسر عن التوفيق بين تصحيحي للحديث المذكور، وتضعيفي إياه في درس الحديث في السنة الأولى من الجامعة. فكتبت إليه أبين هذا الخطأ، وأؤكد له ضعفه وأشكره على اهتمامه بالتحقيق العلمي، وجزاه الله خيرا، وقد كنت نوهت بذلك في التعليق على \" سلسلة الأحاديث الصحيحة \" ١/٥٦ - طبع المكتب الإسلامي \".\n<span data-type=\"title\" id=toc-1056>١٠٤٧ </span>- \" كان لا ينزل منزلا إلا ودعه بركعتين \".\nضعيف.\nأخرجه ابن خزيمة (١٢٦٠) وعنه الحاكم (١/٣١٥ - ٣١٦ و٢/١٠١) وزاهر الشحامي في \" السباعيات \" (ج ٧/١٨/٢) عن عبد السلام بن هاشم: حدثنا عثمان بن سعد الكاتب، وكانت له مروءة وعقل عن أنس بن مالك قال: فذكره مرفوعا.\nوقال الحاكم:\nحديث صحيح، وعثمان بن سعد الكاتب ممن يجمع حديثه في البصريين.\nوتعقبه الذهبي في الموضع الأول بقوله:\nقلت: ذكر أبو حفص الفلاس عبد السلام هذا فقال: لا أقطع على أحد بالكذب إلا عليه، وقال في الموضع الآخر:\nقلت: لا، فإن عبد السلام كذبه الفلاس، وعثمان لين.\nقلت: وعثمان هذا متفق على تضعيفه، وقال الحافظ ابن حجر في \" التقريب \":\nضعيف، فلا أدري بعد هذا وجه ما نقله المناوي عنه فقال:\nوقال ابن حجر: حسن غريب، وقول الحاكم: صحيح، غلطوه فيه.\nقلت: وكذلك تحسينه إياه ينبغي أن يكون خطأ، ما دام أنه غريب، وفيه ذلك الراوي الضعيف، وأما إعلال الذهبي إياه بعبد السلام أيضا، فهو باعتبار هذه الطريق، وقد وجدت له متابعا عند الحاكم (١/٤٤٦) من طريق أبي قلابة\nعبد الملك بن محمد: حدثنا ابن عاصم: حدثنا عثمان بن سعد به، وقال الحافظ عقبه: صحيح على شرط البخاري، ورده الذهبي بقوله:","vol":"3","page":155},{"text":"كذا قال، وعثمان ضعيف ما احتج به البخاري.\nومن هذا الوجه أخرجه البيهقي في \" السنن الكبرى \" (٥/٢٥٣) إلا أنه جعل يحيى ابن كثير \" بدل \" أبو عاصم \" وكلاهما ثقة، وابن كثير هو العنبري البصري، ولعل هذا الاختلاف من أبي قلابة، فإنه كان تغير حفظه، والله أعلم.\nوالحديث أخرجه أبو يعلى أيضا والبزار والطبراني في \" الأوسط \" من طريق ابن سعد.\nويشبه هذا الحديث حديث آخر أشد ضعفا منه وهو:\n<span data-type=\"title\" id=toc-1057>١٠٤٨ </span>- \" كان إذا نزل منزلا في سفر، أودخل بيته لم يجلس حتى يركع ركعتين \".\nضعيف جدا.\nرواه الطبراني في \" المعجم الكبير \" (١٨/٣٠٠/٧٧٠) عن محمد بن عمر الواقدي: حدثنا حارثة بن أبي عمران بسنده عن فضالة بن عبيد به.\nقال الهيثمي في \" مجمع الزوائد \" (٢/٢٨٣):\nوفيه الواقدي، وقد وثقه مصعب الزبيري وغيره، وضعفه جماعة كثيرون من الأئمة.\nوالحديث رمز له السيوطي بالضعف في بعض نسخ \" الجامع الصغير \"، وقال المناوي: سكت المصنف عليه فلم يرمز إليه، فأوهم أنه لا بأس بسنده، وليس كذلك، فقد قال الحافظ ابن حجر في \" أماليه \": سنده واه هكذا قال، وقال شيخه الزين العراقي في شرح الترمذي: (فيه الواقدي) .\nقلت: وهو متروك كما تقدم مرارا.\nثم إن شيخه حارثة مجهول كما قال أبو حاتم والذهبي.","vol":"3","page":156},{"text":"<span data-type=\"title\" id=toc-1058>١٠٤٩ </span>- \" كان إذا استلم الحجر قال: اللهم إيمانا بك، وتصديقا بكتابك، واتباعا سنة نبيك \".\nموقوف ضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (رقم - ٤٨٨ -","vol":"3","page":156},{"text":"مصورتي) عن أبي إسحاق عن الحارث عن علي أنه كان: فذكره.\nقلت: وهذا سند واه، من أجل الحارث وهو الأعور وهو ضعيف.\nثم أخرجه (رقم - ٥٦١٧ و٥٩٧١) من طريق عون بن سلام: حدثنا محمد بن مهاجر عن نافع قال:\nكان ابن عمر إذا استلم الحجر قال: فذكره. وزاد في آخره:\nثم يصلي على النبي ﷺ.\nقلت: وهذا سند ضعيف أيضا، وعلته محمد بن مهاجر وهو القرشي الكوفي، قال الذهبي: لا يعرف.\nوقال ابن حجر: لين.\nووهم الهيثمي في \" المجمع \" فقال (٣/٢٤٠):\nرواه الطبراني في \" الأوسط \"، ورجاله رجال (الصحيح) .\nووجه الوهم أن محمد بن مهاجر هذا ليس من رجال الصحيح، ولم يخرج له من الستة سوى النسائي في \" عمل اليوم والليلة \"، ثم هو ضعيف كما عرفت. والظاهر أن الهيثمي توهم أنه محمد بن مهاجر بن أبي مسلم الشامي، فإنه من رجال مسلم، وهو ثقة ومن طبقة هذا، ولكنه ليس به، وليس من شيوخه نافع، ولا من الرواة عنه عون بن سلام، بخلاف الأول، كما يتبين للباحث في ترجمة الرجلين في \" تهذيب التهذيب \".\n<span data-type=\"title\" id=toc-1059>١٠٥٠ </span>- \" الأضحية لصاحبها بكل شعرة حسنة \".\nموضوع.\nذكره الترمذي في \" سننه \" معلقا بدون إسناد، ومشيرا إلى تضعيفه بقوله (١/٢٨٢):\nويروى عن رسول الله ﷺ أنه قال: فذكره.\nقلت: وأصله ما أخرجه ابن ماجه (٣١٢٧) وابن عدي في \" الكامل \" (٣١٦/٢ - ٣١٧/١) والحاكم (٢/٣٨٩) والبيهقي في \" سننه \" (٩/٢٦١) من طريق عائذ الله عن","vol":"3","page":157},{"text":"أبي داود عن زيد بن أرقم قال:\n\" قال أصحاب رسول الله ﷺ: يا رسول الله ما هذه الأضاحي؟ قال: سنة أبيكم إبراهيم، قالوا: فما لنا فيها يا رسول الله؟ قال: بكل شعرة حسنة، قال: فالصوف يا رسول الله؟ قال: بكل شعرة من الصوف حسنة \".\nأورده ابن عدي في ترجمة عائذ الله هذا وقال:\nلا يصح حديثه، وروى هذا عن البخاري أيضا، ثم ساق هذا الحديث.\nوأما الحاكم فقال عفى الله عنا وعنه:\nصحيح الإسناد! ورده الذهبي بقوله:\nقلت: عائذ الله قال أبو حاتم: منكر الحديث.\nقلت: وهذا يوهم أنه سالم ممن فوقه، وليس كذلك فإن أبا داود هذا مطعون فيه أيضا، بل هو أولى بتعصيب الجناية به من الراوي عنه، لأنه متهم بالكذب، بل إن الذهبي نفسه قال عنه في ترجمة عائذ الله: يضع.\nوقال ابن حبان في \" الضعفاء \" (٣/٥٥):\nيروي عن الثقات الموضوعات توهما، لا يجوز الاحتجاج به، هو الذي روى عن زيد ابن أرقم.. فذكر هذا الحديث.\nوقال الحافظ المنذري في \" الترغيب \" (٢/١٠١ - ١٠٢) معقبا على الحاكم:\nبل واهية، عائذ الله هو المجاشعي، وأبو داود هو نفيع بن الحارث الأعمى وكلاهما ساقط.\nوقال البوصيري في \" الزوائد \":\nفي إسناده أبو داود واسمه نفيع بن الحارث وهو متروك، واتهم بوضع الحديث.\n<span data-type=\"title\" id=toc-1060>١٠٥١ </span>- \" من حمل سلعته فقد برىء من الكبر \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١٦٥) والقضاعي (٣٢/٢) عن","vol":"3","page":158},{"text":"مسلم بن عيسى الصفار قال: أخبرنا أبي قال: أخبرنا سفيان عن محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا سند ضعيف جدا، مسلم هذا قال الدارقطني: متروك. واتهمه الذهبي في \" تلخيص المستدرك \" بوضع الحديث.\nوله شاهد لا يفرح به، أخرجه ابن عدي في الكامل (ق ٢٤٠/٢) من طريق عمر بن موسى عن القاسم عن أبي أمامة مرفوعا.\nأورده في ترجمة عمر بن موسى بن وجيه الوجيهي، وروى عن يحيى أنه قال:\nشامي وليس بثقة.\nوعن البخاري: منكر الحديث، ثم ساق له أحاديث كثيرة ثم قال:\nوله غير ما ذكرت من الحديث كثير، وكل ما أمليت لا يتابعه الثقات عليه، وما لم أذكره كذلك، وهو بين الأمر في الضعفاء، وهو في عداد من يضع الحديث متنا وسندا.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية البيهقي في \" الشعب \" عن أبي أمامة، وتعقبه المناوي بقوله:\nقضية صنيع المصنف أن مخرجه البيهقي وأقره، والأمر بخلافه، بل تعقبه بقوله: في إسناده ضعف، وذلك لأن فيه سويد بن سعيد، وهو ضعيف عن بقية وهو مدلس عن عمرو بن موسى الدمشقي، قال في \" الميزان \": لا يعتمد عليه ولا يعرف ولعله الوجيهي.\nقلت: وفي هذا التعقب نظر من وجوه:\nأولا: تعصيب الجناية بسويد بن سعيد أيضا لا وجه له، لأنه قد تابعه يحيى بن عثمان عند ابن عدي، وهو الحمصي، صدوق عابد.\nثانيا: قوله: \" عمرو \" بالواولا وجود له في الرواة، فلعل الواو زيادة من قلم بعض النساخ أو الطابع.\nثالثا: ليس في \" الميزان \" عمر أوعمرو بن موسى الدمشقي موصوفا بقوله: لا","vol":"3","page":159},{"text":"يعتمد عليه.. إلخ، وإنما فيه: عمر بن موسى الأنصاري الكوفي، قال الدارقطني: متروك الحديث، قلت: كأنه الوجيهي، وقد قال في ترجمة الوجيهي ووهم من عده كوفيا لأنه يروي أيضا عن الحكم بن عتيبة وقتادة.\nرابعا: عمر بن موسى الدمشقي هو الوجيهي قطعا، ففي ترجمته ذكر ابن عدي هذا الحديث، ووصفه يحيى بأنه شامي وفي \" الميزان \" أنه دمشقي.\nخامسا: قول البيهقي: \" في إسناده ضعف \" فيه تساهل كبير، فإن مثل هذا إنما يقال في إسناد حديث فيه راوغير متهم، أما وهذا فيه ذلك الوجيهي الوضاع فلا ينبغي تليين القول فيه، كما لا يخفى على المحققين من أهل المعرفة بهذا العلم الشريف.\nثم إن الطريق الأولى لهذا الحديث مما فات السيوطي فلم يخرجه، ولا استدركه عليه المناوي في شرحه، مصداقا لقول القائل: كم ترك الأول للآخر، وردا على بعض المغرورين القائلين: إن علم الحديث قد نضج بل واحترق، هداهم الله سواء السبيل، ثم لعل ذلك الصفار المتهم بالوضع سرق هذا الحديث من الوجيهي وركب عليه إسنادا غير إسناده! قاتل الله الوضاعين وقبح فعلهم.\n<span data-type=\"title\" id=toc-1061>١٠٥٢ </span>- \" لما نزل عليه الوحي بحراء مكث أياما لا يرى جبريل، فحزن حزنا شديدا حتى كان يغدوإلى (ثبير) مرة، وإلى (حراء) مرة، يريد أن يلقي بنفسه منه، فبينا هو كذلك عامدا لبعض تلك الجبال، إذ سمع صوتا من السماء فوقف صعقا للصوت، ثم رفع رأسه فإذا جبريل على كرسي بين السماء والأرض متربعا عليه يقول: يا محمد\nأنت رسول الله حقا، وأنا جبريل، قال: فانصرف رسول الله ﷺ وقد أقر الله عينه، وربط جأشه \".\nضعيف.\nرواه ابن سعد في \" الطبقات \" (١/١/١٣٠ - ١٣١): أخبرنا محمد بن عمر؛ قال: حدثني إبراهيم بن محمد بن أبي موسى عن داود بن الحصين عن أبي غطفان بن طريف عن ابن عباس أن رسول الله ﷺ لما نزل الوحي.. إلخ.","vol":"3","page":160},{"text":"قلت: وهذا سند واه جدا، محمد بن عمر هو الواقدي وهو متهم بالكذب على علمه بالمغازي والسير (١)، وشيخه إبراهيم بن محمد بن أبي موسى لم أعرفه، ولكني أظن أن جده أبي موسى محرف من أبي يحيى، فإن كان كذلك فهو معروف ولكن بالكذب، وهو إبراهيم بن محمد بن أبي يحيى الأسلمي أبو إسحاق المدني، كذبه جماعة.\nويرجح أنه هو؛ كونه من هذه الطبقة وكون الواقدي الراوي عنه أسلميا مدنيا أيضا، وقد قال النسائي في آخر كتابه \" الضعفاء والمتروكون \" (ص ٥٧):\n\" والكذابون المعروفون بوضع الحديث على رسول الله ﷺ أربعة:\n١ - ابن أبي يحيى بالمدينة.\n٢ - والواقدي ببغداد.\n٣ - ومقاتل بن سليمان بخراسان.\n٤ - ومحمد بن سعيد بالشام، يعرف بالمصلوب.\nفهذا الإسناد من أسقط إسناد في الدنيا، ولكن قد جاء الحديث من طريق أخرى من حديث عائشة في صحيح البخاري وغيره، بيد أن له علة خفية، فلابد من بيانها فأخرجه ابن حبان في \" صحيحه \" (رقم ٢٢ - ترتيب الفارسي) من طريق ابن أبي السري:\nحدثنا عبد الرزاق: أنبأنا معمر عن الزهري: أخبرني عروة بن الزبير عن عائشة قالت: أول ما بدىء برسول الله ﷺ من الوحي الرؤيا الصادقة يراها في النوم فكان لا يرى رؤيا إلا جاءت مثل فلق الصبح، ثم حبب له الخلاء، فكان يأتي حراء فيتحنث فيه ... حتى فَجَأَهُ الحق وهو في غار حراء، فجاءه الملك فيه فقال: اقرأ، قال رسول الله ﷺ: فقلت: ما أنا بقارىء ... الحديث إلى قوله: قال (يعني ورقة): نعم لم يأت أحد قط بما جئت به إلا عودي، وإن يدركني يومك أنصرك نصرا مؤزرا، ثم لم ينشب ورقة أن توفي وفتر الوحي فترة، وزاد:\n_________\n(١) انظر ترجمته بالتفصيل في \" تاريخ الخطيب \" (٣/١ - ٢٠) . اهـ.","vol":"3","page":161},{"text":"حتى حزن رسول الله ﷺ حزنا غدا منه مرارا لكي يتردى من رؤوس شواهق الجبال، فلما أوفى بذروة جبل كي يلقي نفسه منها تبدى له جبريل، فقال له جبريل، فقال له: يا محمد! إنك رسول الله حقا، فيسكن\nلذلك جأشه وتقر نفسه فيرجع، فإذا طال عليه فترة الوحي غدا لمثل ذلك، فإذا أوفى بذروة الجبل تبدى له جبريل، فيقول له مثل ذلك.\nوابن أبي السري هو محمد بن المتوكل وهو ضعيف حتى اتهمه بعضهم، وقد خولف في إسناده فقال الإمام أحمد في \" مسنده \" (٦/٢٣٢ - ٢٣٣): حدثنا عبد الرزاق به.\nإلا أنه قال:\nحتى حزن رسول الله ﷺ فيما بلغنا خزنا غدا منه.. إلخ، فزاد هنا في قصة التردي قوله:\n\" فيما بلغنا \".\nوهكذا أخرجه البخاري في أول \" التعبير \" من \" صحيحه \" (١٢/٣١١ - ٣١٧) منطريق عبد الله بن محمد وهو أبو بكر بن أبي شيبة: حدثنا عبد الرزاق به بهذه الزيادة، وأخرجه مسلم (١/٩٧ - ٩٨) من طريق محمد بن رافع: حدثنا عبد الرزاق به، إلا أنه لم يسق لفظه، وإنما أحال فيه على لفظ قبله من رواية يونس عن ابن شهاب، وليس فيه عنده قصة التردي مطلقا، وهذه الرواية عند البخاري أيضا في \" التفسير \" (٨/٥٤٩ - ٥٥٤) ليس فيها القصة، فعزوالحافظ ابن كثير في تفسيره الحديث بهذه الزيادة للشيخين فيه نظر بين، نعم قد جاءت القصة في الرواية\nالمذكورة عند أبي عوانة في \" مستخرجه \" (١/١١٠ - ١١١): حدثنا يونس بن عبد الأعلى قال: أنبأنا ابن وهب قال: أخبرني يونس بن يزيد به، وفيه قوله:\n\" فيما بلغنا \"، فهذه الرواية مثل رواية أحمد وابن أبي شيبة عن عبد الرزاق تؤكد أن إسقاط ابن أبي السري من الحديث قوله: \" فيما بلغنا \" خطأ منه ترتب عليه أن اندرجت القصة في رواية الزهري عن عائشة، فصارت بذلك موصولة، وهي في حقيقة الأمر معضلة، لأنها من بلاغات الزهري، فلا تصح شاهدا لحديث الترجمة المذكورة أعلاه، قال الحافظ ابن حجر بعد أن بين أن هذه الزيادة خاصة برواية معمر، وفاته أنها في رواية يونس بن يزيد أيضا عند أبي عوانة، قال:","vol":"3","page":162},{"text":"ثم إن القائل: \" فيما بلغنا \" هو الزهري، ومعنى الكلام أن في جملة ما وصل إلينا من خبر رسول الله ﷺ في هذه القصة، وهو من بلاغات الزهري، وليس موصولا، وقال الكرماني: هذا هو الظاهر ويحتمل أن يكون بلغه بالإسناد المذكور، ووقع عند ابن مردويه في \" التفسير \" من طريق محمد بن كثير عن معمر بإسقاط قوله: \" فيما بلغنا \"، ولفظه \" فترة حزن النبي ﷺ منها حزنا غدا منه \" إلخ، فصار كله مدرجا على رواية الزهري وعن عروة عن عائشة، والأول هو المعتمد.\nوأشار إلى كلام الحافظ هذا الشيخ القسطلاني في شرحه على البخاري في \" التفسير \" واعتمده، ومحمد بن كثير هذا هو الصنعاني المصيصي قال الحافظ في \" التقريب \": صدوق كثير الغلط.\nوأورده الذهبي في \" الضعفاء \" وقال: ضعفه أحمد.\nقلت: فمثله لا يحتج به، إذا لم يخالف، فكيف مع المخالفة، فكيف ومن خالفهم ثقتان عبد الرزاق ويونس بن يزيد، ومعهما زيادة؟ !\nوخلاصة القول أن هذا الحديث ضعيف لا يصح لا عن ابن عباس ولا عن عائشة، ولذلك نبهت في تعليقي على كتابي \" مختصر صحيح البخاري \" (١/٥) على أن بلاغ الزهري هذا ليس على شرط البخاري كي لا يغتر أحد من القراء بصحته لكونه في \" الصحيح \". والله الموفق.\n<span data-type=\"title\" id=toc-1062>١٠٥٣ </span>- \" السجود على سبعة أعضاء: اليدين، والقدمين، والركبتين والجبهة، ورفع الأيدي إذا رأيت البيت، وعلى الصفا والمروة، وبعرفة، وبجمع، وعند رمي الجمار، وإذا أقيمت الصلاة \".\nمنكر بذكر رفع الأيدي.\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٥٥/١): حدثنا أحمد بن شعيب أبو عبد الرحمن النسائي: حدثنا عمرو بن يزيد أبو بريد الجرمي:","vol":"3","page":163},{"text":"أخبرنا سيف بن عبيد الله: أخبرنا ورقاء عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس أن النبي ﷺ قال: فذكره.\nوعن الطبراني رواه الضياء في \" المختارة \" (٦١/٢٤٩/٢) .\nقلت: وهذا سند ضعيف، وعلته عطاء بن السائب وكان اختلط، فلا يحتج بحديثه إلا ما رواه الثقات عنه قبل اختلاطه وهم: سفيان الثوري، وشعبة، وزهير بن معاوية، وزائدة بن قدامة، وحماد بن زيد، وأيوب السختياني، ووهيب، كما يستفاد من مجموع كلام الأئمة فيه على ما لخصه ابن حجر في \" التهذيب \" وفاته وهيب فلم يذكره في جملة هؤلاء الثقات! وعلى كل حال فليس منهم ورقاء وهو ابن عمر راوي هذا الحديث عنه، فيتوقف عن الاحتجاج بحديثه كما هو مقرر في \" المصطلح \" ويعامل معاملة الحديث الضعيف حتى يثبت، وهيهات، فقد جاء الحديث من طريق طاووس عن ابن عباس مرفوعا بالشطر الأول منه، رواه الشيخان وغيرهما، وهو مخرج في \" الإرواء \" (٣١٠) .\nفالشطر الثاني منكر عندي لتفرد عطاء به، وقد أعله الهيثمي في \" المجمع \" فقال (٣/٢٣٨):\nوفيه عطاء بن السائب وقد اختلط.\nوتعقبه المعلق على \" نصب الراية \" فقال (١/٣٩٠):\nقلت: ورقاء من أقران شعبة، وسماع شعبة عن عطاء بن السائب قديم صحيح على أنه قال ابن حبان: اختلط بآخره، ولم يفحش حتى يستحق أن يعدل به عن مسلك العدول.\nقلت: وهذا التعقب لا غناء فيه، لأنه لا يلزم من كون ورقاء من أقران شعبة أن يكون سمع من عطاء قديما كما سمع منه شعبة، ألا ترى أن في جملة من روى عن عطاء إسماعيل بن أبي خالد وهو من طبقة عطاء نفسه، بل أورده الحافظ ابن حجر في الطبقة الرابعة من التابعين، بينما ذكر ابن السائب في الطبقة الخامسة، فهو إذن من أقران عطاء وليس من أقران شعبة، ومع ذلك لم يذكروه فيمن روى عن عطاء قبل الاختلاط،","vol":"3","page":164},{"text":"ومثله سليمان التيمي، فهذا يبين أن السماع من المختلط قبل اختلاطه ليس لازما لكل من كان علاي الطبقة، كما أن العكس؛ وهو عدم السماع؛ ليس لازما لمن كان نازل الطبقة، وإنما الأمر يعود إلى معرفة واقع الراوي هل سمع منه قديما أم لا، خلافا لما توهمه المعلق المشار إليه.\nومما يؤيد ذلك أن بعض الرواة يسمع من المختلط قبل الاختلاط وبعده ومن هؤلاء حماد بن سلمة، فإنه سمع من عطاء في الحالتين كما استظهره الحافظ في \" التهذيب \"، ولذلك فلا يجوز الاحتجاج أيضا بحديثه عنه خلافا لبعض العلماء المحدثين المعاصرين، والله يغفر لنا وله.\nوأما ما نقله ذلك المعلق عن ابن حبان، فهو رأي لابن حبان خاصة دون سائر الأئمة الذين حرصوا أشد الحرص على معرفة الرواة الذين سمعوا منه قبل الاختلاط، والذين سمعوا منه بعده، ليميزوا صحيح حديثه من سقيمه، وإلا كان ذلك حرصا لا طائل تحته، إذا كان حديثه كله صحيحا، أضف إلى ذلك أن في \" المصطلح \" نوعا خاصا من علوم الحديث وهو \" معرفة من اختلط في آخر عمره \" وقد ذكروا منهم جماعة أحدهم عطاء وقالوا فيهم:\nفمن سمع من هؤلاء قبل اختلاطهم قبلت روايتهم، ومن سمع بعد ذلك أوشك في ذلك لم تقبل (١) .\nوالحديث رواه الطبراني أيضا في \" الأوسط \" (١٦٧٨، ١٦٧٩) وكذا في \" حديثه عن النسائي \" (ق ٣١٤/٢) بسنده هذا، ولكنه فصل بين الشطر الأول منه والآخر، جعلهما حديثين ثم قال:\nلم يروهذين الحديثين عن عطاء بن السائب إلا ورقاء، ولا ورقاء إلا سيف تفرد به أبو بريد.\nوعمرو بن يزيد أبو بريد: صدوق، ومثله سيف بن عبيد الله إلا إنه ربما خالف، كما في \" التقريب \".\n_________\n(١) اختصار علوم الحديث \" للحافظ ابن كثير (ص ٢٧٤) . اهـ.","vol":"3","page":165},{"text":"وقد خالفه ابن فضيل فقال: عن عطاء به موقوفا على ابن عباس وهذا أصح.\nأخرجه ابن أبي شيبة في \" المصنف \" (١/٧٧/٢) .\nوالحديث بظاهره يدل على أن الأيدي لا ترفع في غير هذه المواطن، وهذه الدلالة غير معتبرة عند الحنفية لأنها بطريق المفهوم، لكن قد روي الحديث بلفظ آخر يدل بمنطوقه على ما دل عليه هذا بمفهومه، فوجب علينا بيان حاله، فأقول:\nلا ترفع الأيدي إلا في سبع مواطن: حين تفتتح الصلاة، وحين يدخل المسجد الحرام فينظر إلى البيت، وحين يقوم على المروة، وحين يقف مع الناس عشية عرفة، وبجمع، والمقامين حين يرمي الجمرة.\n<span data-type=\"title\" id=toc-1063>١٠٥٤ </span>- \" لا ترفع الأيدي إلا في سبع مواطن: حين تفتتح الصلاة، وحين يدخل المسجد الحرام فينظر إلى البيت، وحين يقوم على المروة، وحين يقف مع الناس عشية عرفة، وبجمع، والمقامين حين يرمي الجمرة \".\nباطل بهذا اللفظ.\nرواه الطبراني في \" المعجم الكبير \" (٣/١٤٦/٢): حدثنا محمد بن عثمان بن أبي شيبة: نا محمد بن عمران بن أبي ليلى: حدثني أبي: نا ابن أبي ليلى عن الحكم عن مقسم عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف من أجل ابن أبي ليلى وهو محمد بن عبد الرحمن، فإنه سيىء الحفظ، ورواه البزار في \" مسنده \" (رقم ٥١٩ - كشف الأستار) من طريقه بلفظ:\n\" ترفع الأيدي.. \"، دون \" لا \" النافية وقال:\nرواه جماعة فوقفوه، وابن أبي ليلى ليس بالحافظ، إنما قال: \" ترفع الأيدي \"، ولم يقل: لا ترفع إلا في هذه المواضع.\nوأقره عبد الحق الإشبيلي في \" الأحكام \" (ق ١٠٢/١) وقال:\nرواه غير واحد موقوفا، وابن أبي ليلى لم يكن حافظا.\nوقال الحافظ في ترجمته من \" التقريب \":\nصدوق سيىء الحفظ جدا.\nوكذا قال الذهبي في \" الضعفاء \"، إلا أنه لم يقل: \" جدا \"، وذلك لا يخرج حديثه من رتبة الضعف المطلق، وإنما من رتبة الضعف الشديد كما هو ظاهر، وأما قول الهيثمي في \" المجمع \" (٣/٢٣٨):","vol":"3","page":166},{"text":"في إسناده محمد بن أبي ليلى وهو سيىء الحفظ، وحديثه حسن إن شاء الله تعالى.\nفهو غير مستقيم، لأن السيئ الحفظ حديثه من قسم المردود كما هو مقرر في \" المصطلح \" وخصوصا في \" شرح النخبة \" للحافظ ابن حجر، وهذا إن كان يعني بقوله: حديثه جملة، كما هو الظاهر، وإن كان يعني هذا الحديث بخصوصه فما هو الذي جعله حسنا؟ وهو ليس له شاهد يقويه، ثم إنه يستحيل أن يكون هذا الحديث حسنا، وقد تواتر عن النبي ﷺ رفعه يديه عند الركوع والرفع منه، ورفع يديه في الدعاء في الاستسقاء وغيره، وقد كفانا بسط الكلام في رد هذا الحديث الحافظ الزيلعي الحنفي في \" نصب الراية \" (١/٣٨٩ - ٣٩٢)، وبين أنه لا يصح مرفوعا ولا موقوفا، فراجعه، ثم إن في إسناد الطبراني محمد بن عثمان بن أبي شيبة، وفيه كلام كثير، فلا يحتج به عند المخالفة على الأقل، كما هو الشأن هنا، إذ زاد (لا) في أوله خلافا لرواية البزار، وهي أصح، إذ ليس فيها إلا ابن أبي ليلى، ويؤيد ذلك أنه أخرجه الشافعي (٢/٣٨/١٠٢٣) من طريق سعيد بن سالم عن ابن جريج قال: حدثت عن مقسم به بلفظ:\n\" ترفع الأيدي في الصلاة ... \" فذكر هذه السبع وزاد: \" وعلى الميت \".\nبيد أنه سند ضعيف، لانقطاعه بين ابن جريج ومقسم، ولعل الواسطة بينهما هو ابن أبي ليلى نفسه.\nوسعيد بن سالم فيه ضعف من قبل حفظه، لكنه قد توبع، فقد أخرجه البيهقي في \" السنن \" (٥/٧٢ - ٧٣) من طريق الشافعي، ثم قال:\nوبمعناه رواه شعيب بن إسحاق عن ابن جريج عن مقسم، وهو منقطع لم يسمع ابن جريج من مقسم، ورواه محمد بن عبد الرحمن بن أبي ليلى عن الحكم عن مقسم عن ابن عباس، وعن نافع عن ابن عمر، مرة موقوفا عليهما، ومرة مرفوعا إلى النبي ﷺ","vol":"3","page":167},{"text":"دون ذكر الميت: وابن أبي ليلى هذا غير قوي في الحديث.\n<span data-type=\"title\" id=toc-1064>١٠٥٥ </span>- \" من تزوج امرأة لعزها لم يزده الله إلا ذلا، ومن تزوجها لمالها لم يزده الله إلا فقرا، ومن تزوجها لحسنها لم يزده الله إلا دناءة، ومن تزوج امراة لم يتزوجها إلا ليغض بصره أوليحصن فرجه ويصل رحمه بارك الله له فيها، وبارك\nلها فيه \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (رقم ٢٥٢٧) عن عبد السلام بن عبد القدوس عن إبراهيم بن أبي عبلة قال: سمعت أنس بن مالك يقول: فذكره مرفوعا وقال:\nلم يروه عن إبراهيم إلا عبد السلام.\nقلت: وهو ضعيف جدا ضعفه أبو حاتم وقال أبو داود: عبد القدوس ليس بشيء وابنه شر منه، وقال ابن حبان في \" الضعفاء \" (٢/١٥٠ - ١٥١):\nيروي الموضوعات، وروى عن إبراهيم بن أبي عبلة.\nقلت: فذكر هذا الحديث، فاقتصار الهيثمي (٤/٢٥٤) على قوله: وهو ضعيف قصور أوذهو ل، وكذلك أشار المنذري في \" الترغيب \" (٣/٧٠) إلى أنه ضعيف!","vol":"3","page":168},{"text":"<span data-type=\"title\" id=toc-1065>١٠٥٦ </span>- \" من ترك الكذب وهو باطل بني له قصر في ربض الجنة، ومن ترك المراء وهو محق بني له في وسطها، ومن حسن خلقه بني له في أعلاها \".\nمنكر بهذا السياق.\nأخرجه الترمذي في \" سننه \" (١/٣٥٩ - بولاق) وابن ماجه (رقم ٥١) والخرائطي في \" مكارم الأخلاق \" (ص ٨) وابن عدي (١٧٠/٢) عن سلمة بن وردان الليثي عن أنس بن مالك مرفوعا به، وقال الترمذي:\nهذا حديث حسن، لا نعرفه إلا من حديث سلمة بن وردان عن أنس.\nقلت: وهو ضعيف عند جمهور الأئمة، ولذلك جزم بضعفه الحافظ في","vol":"3","page":168},{"text":"\" التقريب \" وأورده الذهبي في \" الضعفاء \" وقال:\nضعفه الدارقطني وغيره.\nقلت: وممن ضعفه الحاكم فقال: حديثه عن أنس مناكير أكثرها.\nقلت: فأنى لحديثه هذا الحسن وهو عن أنس، وقد تفرد به كما يشير إلى ذلك الترمذي نفسه، لا سيما وقد روي الحديث عن أبي أمامة ومعاذ بن جبل بسندين يقوي أحدهما الآخر بلفظ مغاير لهذا الحديث في فقرته الأولى والثانية، مما يدل على أن سلمة قد انقلب عليه الحديث، فراجع بيان ذلك في \" سلسلة الأحاديث\nالصحيحة \" (رقم - ٢٧٣) .\nومن المهم هنا التنبيه على أوهام وقعت للحافظ المنذري في هذا الحديث فقال في \" الترغيب \" (١/٨٠):\nعن أبي أمامة ﵁ قال: قال رسول الله ﷺ: \" من ترك المراء وهو مبطل بني له بيت في ربض الجنة، ومن تركه وهو محق بني له في وسطها.. \" رواه أبو داود والترمذي واللفظ له وابن ماجه والبيهقي، وقال الترمذي: حديث حسن.\nوالأوهام التي فيه:\nأولا: أن الحديث بهذا السياق ليس من حديث أبي أمامة، وإنما من حديث أنس.\nثانيا: أنه ليس عند أبي داود من حديث أنس، وإنما من حديث أبي أمامة، وقد ذكره المنذري في مكان آخر من كتابه (٣/٢٥٧ - ٢٥٨) على الصواب.\nثالثا: ليس في حديث أنس ذكر \" المراء \" في الفقرة الأولى منه، بل فيه \" الكذب \"، وإنما هو في الفقرة الثانية منه كما رأيت، بخلاف حديث أبي أمامة فهو على العكس من ذلك بلفظ:\nأنا زعيم ببيت في ربض الجنة لمن ترك المراء وإن كان محقا، وبيت في وسط","vol":"3","page":169},{"text":"الجنة لمن ترك الكذب وإن كان مازحا.. \".\nوتوضيح ذلك في المكان المشار إليه من \" الأحاديث الصحيحة \".\nفكأن الحافظ المنذري ﵀ اختلط عليه حديث أنس بحديث أبي أمامة فكان من ذلك حديث آخر لا وجود له في الدنيا! والمعصوم من عصمه الله تعالى.\n<span data-type=\"title\" id=toc-1066>١٠٥٧ </span>- \" رخص في الشرب من أفواه الأداوي \".\nمنكر.\nرواه الطبراني في \" المعجم الكبير \" (٣/١٣٩/١) قال: حدثنا محمد بن عبد الله الحضرمي: أخبرنا عبد الله بن يحيى بن الربيع بن أبي راشد: أخبرنا أبو معاوية عن هشام ابن حسان عن ابن عباس قال: فذكره.\nقلت: وهذا سند ضعيف، رجاله كلهم ثقات معروفون غير عبد الله بن يحيى بن الربيع بن أبي راشد فلم أجد له ترجمة، وقال الهيثمي في \" المجمع \" (٥/٧٨):\nرواه الطبراني، وفيه محمد بن عبد الله بن يحيى بن أبي راشد ولم أعرفه، وبقية رجاله رجال الصحيح، هكذا وقع في النسخة محمد بن عبد الله، وأظنه خطأ من الهيثمي انتقل نظره حين النقل من عبد الله بن يحيى إلى الراوي عنه محمد فكتب: محمد بن عبد الله، والله أعلم.\nومما يؤيد ضعف هذا الحديث أنه ثبت من رواية خالد الحذاء عن ابن عباس قال: \" نهى النبي ﷺ عن الشرب من في السقاء \".\nأخرجه البخاري (٤/٣٧ - طبع أوربا) والطبراني في \" المعجم الكبير \" (١٤٢/١) وغيرهما.\nوأخرجه البخاري من حديث أبي هريرة أيضا وأبي سعيد الخدري.\nفلا يجوز الشرب من فم السقاء كما لا يجوز الشرب قائما، إلا لعذر كما في حديث كبشة قالت:","vol":"3","page":170},{"text":"\" دخل علي رسول الله ﷺ فشرب من في قربة معلقة قائما، فقمت إلى فيها فقطعته \".\nأخرجه الترمذي (١/٣٤٥) وقال:\nحديث حسن صحيح.\nفهذا ونحوه محمول على العذر.\n<span data-type=\"title\" id=toc-1067>١٠٥٨ </span>- \" كان إذا قضى صلاته مسح جبهته بيده اليمنى ثم قال: أشهد أن لا إله إلا الله الرحمن الرحيم، اللهم أذهب عني الهم والحزن \".\nضعيف جدا.\nأخرجه ابن السني في \" اليوم والليلة \" (رقم ١١٠) وابن سمعون في \" الأمالي \" (ق ١٧٦/٢) عن سلام المدائني عن زيد العمي عن معاوية عن قرة عن أنس بن مالك ﵁ قال: فذكره مرفوعا.\nقلت: وهذا إسناد موضوع، والمتهم به سلام المدائني وهو الطويل وهو كذاب كما تقدم مرارا، وزيد العمي ضعيف.\nوله عن أنس طريق أخرى: عن جبارة: حدثنا عن أنس مرفوعا.\nأخرجه ابن عدي في \" الكامل \" (ق ٢٧٥/١) في جملة أحاديث لكثير هذا وهو ابن سليم وقال:\nوهذه الروايات عن أنس، عامتها غير محفوظة.\nقلت: وكثير ضعيف ومثله جبارة وهو ابن المغلس، بل لعله أشد ضعفا منه، فقد رماه بعضهم بالكذب.\nوبالجملة فالحديث ضعيف جدا.\nتنبيه: تقدم الحديث برقم (٦٦٠)، فهممت بحذفه من هنا اكتفاء بما مضى، ولكني وجدت فيه فوائد أخرى لم تذكر هناك، فأبقيت عليه.\nوقد روي بلفظ أتم منه وهو:","vol":"3","page":171},{"text":"<span data-type=\"title\" id=toc-1068>١٠٥٩ </span>- \" كان إذا قضى صلاته مسح جبهته بكفه اليمنى ثم أمرها على وجهه حتى يأتي بها على لحيته ويقول: بسم الله الذي لا إله إلا هو عالم الغيب والشهادة الرحمن الرحيم، اللهم أذهب عني الغم والحزن والهم، اللهم بحمدك انصرفت، وبذنبي اعترفت، أعوذ لك من شر ما اقترفت، وأعوذ بك من جهد بلاء الدنيا، ومن عذاب الآخرة \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/١٠٤) عن داود بن المحبر: حدثنا العباس ابن رزين السلمي عن خلاس بن عمرو عن ثابت البناني عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد موضوع، المتهم به داود هذا وهو صاحب كتاب \" العقل \" وهو كذاب كما تقدم غير مرة فانظر الحديث (١ و٢٢٤) .\nوالعباس بن رزين السلمي لم أعرفه.","vol":"3","page":172},{"text":"<span data-type=\"title\" id=toc-1069>١٠٦٠ </span>- \" لا تزوجوا النساء لحسنهن، فعسى حسنهن أن يرديهن، ولا تزوجوهن لأموالهن أن تطغيهن، ولن تزوجوهن على الدين، ولأمة خرماء سوداء ذات دين أفضل \".\nضعيف.\nأخرجه ابن ماجه (١٨٥٩) والبيهقي (٧/٨٠) عن الإفريقي عن عبد الله بن يزيد عن عبد الله بن عمرو قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف من الإفريقي، وقد مضى في أول السلسلة، وقال البوصيري في \" الزوائد \" (ق ١١٧/١) ما ملخصه:\nهذا إسناد ضعيف، فيه الإفريقي واسمه عبد الرحمن بن زياد بن أنعم الشعباني وهو ضعيف، وعنه رواه ابن أبي عمر وعبد بن حميد في \" مسنديهما \"، وكذا رواه سعيد بن منصور، وله شاهد في \" الصحيحين \" وغيرهما من حديث أبي هريرة","vol":"3","page":172},{"text":"وأما ما نقله السندي في \" حاشيته \"، وتبعه محمد فؤاد عبد الباقي عن \" الزوائد \" أنه قال بعد تضعيفه للإفريقي:\nوالحديث رواه ابن حبان في \" صحيحه \" بإسناد آخر.\nفهذا ليس في نسختنا من \" الزوائد \"، وهو يوهم أن الحديث بهذا المتن عند ابن حبان وعن ابن عمرو، وليس كذلك، وإنما عنده حديث أبي سعيد الخدري: \" تنكح المرأة على مالها ... \" الحديث نحوحديث أبي هريرة الذي اعتبره البوصيري شاهدا لهذا وليس كذلك، لأنه لا يشهد إلا لجملة التزوج على الدين، فإنه بلفظ:\n\" تنكح المرأة لأربع: لمالها ولحسبها، ولجمالها، ولدينها، فاظفر بذات الدين تربت يداك \".\nأخرجه الشيخان وأصحاب السنن إلا الترمذي والبيهقي وغيرهم، وهو مخرج في \" الإرواء \" (١٧٨٣)، و\" غاية المرام \" (٢٢٢) .\nوفي حديث أبي سعيد: \" وخلقها \" بدل الحسب، وقال:\n\" فعليك بذات الدين والخلق تربت يمينك \".\nأخرجه ابن حبان (١٢٣١) والحاكم (٢/١٦١) وابن أبي شيبة في \" المصنف \" (٧/٤٩/٢) وقال الحاكم:\nصحيح الإسناد، ووافقه الذهبي، وإنما هو حسن فقط.\n<span data-type=\"title\" id=toc-1070>١٠٦١ </span>- \" النفقة كلها في سبيل الله إلا البناء؛ فلا خير فيه \".\nضعيف.\nأخرجه الترمذي (٢/٧٩)، وابن أبي الدنيا في \" قصر الأمل \" (٢/٢١/٢) وابن مخلد العطار في جزء من \" الأمالي \" (٩٨/٢) وابن عدي (١٥١/١) من طريقين عن زافر بن سليمان عن إسرائيل عن شبيب بن بشر عن أنس بن مالك مرفوعا، وقال الترمذي: هذا حديث غريب.","vol":"3","page":173},{"text":"قلت: يعني ضعيف، وذلك لأن شبيب بن بشر صدوق يخطىء، وزافر كثير الأوهام كما في \" التقريب \"، وأعله المناوي بعلة ثالثة وهي محمد بن حميد الرازي شيخ الترمذي، قال البخاري: فيه نظر، وكذبه أبو زرعة.\nقلت: لكن تابعه الحسن بن عرفة عند العطار وهو ثقة، فزالت الشبهة منه وانحصرت فيمن فوقه ممن ذكرنا، ثم قال المناوي:\nوبه يعرف ما في رمز المصنف (يعني السيوطي) لحسنه.\nقلت: وقد أشار المنذري في \" الترغيب \" (٣/٥٧) إلى ضعفه، وهو الصواب، ولكن يغني عنه قوله ﷺ: \" يؤجر الرجل في نفقته كلها إلا في التراب \".\nوهو مخرج في التعليق على \" المشكاة \" برقم (٥١٨٢) التحقيق الثاني.\n<span data-type=\"title\" id=toc-1071>١٠٦٢ </span>- \" ما جاء من الله فهو الحق، وما جاء مني فهو السنة، وما جاء من أصحابي فهو سعة \".\nضعيف جدا.\nرواه ابن عدي (٩٣/١): حدثنا الحسن بن صالح بن حاتم بن وردان: حدثنا سعد بن سعيد عن أخيه عن أبيه عن أبي هريرة مرفوعا وقال:\nوهذا الحديث منكر، وإنما جاء عن شيخ ليس بمعروف وهو صالح بن جميل، فظن الحسن (يعني ابن علي العدوي) أنه صالح بن حاتم وهو صدوق فألزقه عليه العدوي هذا، وعامة ما حدث به إلا القليل موضوعات.\nثم أورده في ترجمة سعد بن سعيد المقبري (١٧٤/١) من طريق صالح بن جميل الزيات: حدثنا سعد بن سعيد به، وقال:\nلا أعلم يرويه عن سعد بن سعيد بهذا الإسناد غير صالح بن جميل الزيات هذا، وسعد بن سعيد عامة ما يرويه غير محفوظ.","vol":"3","page":174},{"text":"قلت: وأخوسعد بن سعيد أسمع عبد الله، قال يحيى بن سعيد: استبان كذبه وقال الذهبي: ساقط بمرة.\nقلت: فهو آفة الحديث، وبه أعله عبد الحق في \" الأحكام \" رقم (١٣٧) وإن كان فيه العلتان الأخريان: جهالة صالح بن جميل، وضعف سعد بن سعيد.\n<span data-type=\"title\" id=toc-1072>١٠٦٣ </span>- \" ليس لابن آدم حق فيما سوى هذه الخصال: بيت يسكنه، وثوب يواري عورته، وجلف الخبز والماء \".\nمنكر.\nرواه الترمذي (٢/٥٥) وابن أبي الدنيا في \" المجموع \" (٩/١) وفي \" ذم الدنيا \" (١٠/١) وعبد بن حميد في \" المنتخب من المسند \" (٧/١) وابن السني في \" القناعة \" (٢٤٣/١) والحاكم (٤/٣١٢) والضياء في \" المختارة \" (١/١٢٠ - ١٢١) ورقم (٣١٠ - ٣١٢ - تحقيقي) عن حريث بن السائب: حدثنا الحسن: حدثنا حمران عن عثمان مرفوعا.\nوكذا رواه ابن عساكر في \" تاريخ دمشق \" (٥/١٤٤/٢) وقال الترمذي:\nحديث حسن صحيح.\nوصححه الحاكم أيضا ووافقه الذهبي!! وأقرهما المناوي!\nكذا قالوا! وحريث هذا مختلف فيه، فقال ابن معين: ثقة. وقال أبو حاتم: ما به بأس. وقال الساجي: ضعيف. وقال أحمد: روى حديث منكرا عن الحسن عن حمران عن عثمان. يعني هذا. وذكر أن قتادة خالفه فقال: عن الحسن عن حمران عن رجل من أهل الكتاب، قال أحمد: حدثنا روح: حدثنا سعيد يعني عن قتادة به.\nقلت: فثبت أن الحديث من الإسرائيليات أخطأ الحريث هذا في رفعه.\nوقد روي بلفظ:\n\" كل شيء فضل عن ظل بيت، وجلف الخبز، وثوب يواري عورة الرجل، والماء لم يكن لابن آدم فيه حق \".\nرواه الطيالسي (٨٣) وعنه أبو نعيم في \" الحلية \" (١/٦١) وأحمد (١/٦٢) وفي","vol":"3","page":175},{"text":"\" الزهد \" (ص ٢١) والطبراني (١/٨/٢) وأبو بكر ابن السني في \" القناعة \" (٢٤٣/٢) وأبو علي الصواف في \" الفوائد \" (٣/١٦٧/٢) وعنه أبو نعيم في \" الفوائد \" (٥/٢١٦/١) عن حريث بن السائب قال: سمعت الحسن يقول:\nحدثنا حمران عن عثمان مرفوعا.\nوذكر ابن قدامة في \" المنتخب \" (١٠/١/٢) عن حنبل قال:\nسألت أبا عبد الله (يعني الإمام أحمد) عن حريث بن السائب قال: ما كان به بأس إلا أنه روى حديثا منكرا عن عثمان عن النبي ﷺ، وليس هو عن النبي ﷺ، يعني هذا الحديث.\nقلت: وذكر الضياء عن الدارقطني أنه سئل عن الحديث فقال:\nوهم فيه حريث، والصواب عن الحسن بن حمران عن بعض أهل الكتاب.\nوقد خفيت هذه العلة على من صححه بالإضافة إلى الضعف الذي ذكرته في الحديث، والعجب من المناوي، فإنه لم يكتف بإقراره لتصحيح الحاكم والذهبي، بل زاد على ذلك في \" التيسير \" فقال: وإسناده صحيح، واغتر بذلك صاحب ما سماه بـ \" الكنز الثمين \" فأورده فيه برقم (٣١٩٢) وقد ادعى أن كل ما فيه ثابت كما تقدم، والواقع يشهد أنه لم يستطع الوفاء بذلك كالسيوطي في \" جامعه \"، وإن كان كتابه أنظف منه، وسيأتي التنبيه على بعض ما وقع فيه من الضعيف كلما تيسر لي ذلك.\n<span data-type=\"title\" id=toc-1073>١٠٦٤ </span>- \" ما من مسلم ينظر إلى امرأة أول نظرة ثم يغض بصره إلا أحدث الله له عبادة يجد حلاوتها \".\nضعيف جدا.\nرواه أحمد (٥/٢٦٤) والروياني في \" مسنده \" (٣٠/٢١٨/٢) والأصبهاني في \" الترغيب \" (٢٩٢/٢) عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا سند واه جدا، قال ابن حبان (٢/٦٢ - ٦٣):\n\" عبيد الله بن زحر منكر الحديث جدا، يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر عبد الله وعلي بن يزيد","vol":"3","page":176},{"text":"والقاسم أبو عبد الرحمن، لم يكن ذلك الخبر إلا مما عملته أيديهم.\nوقال الذهبي في \" الضعفاء \":\nله صحيفة غرائب، عن علي بن يزيد، ليس بحجة.\nوقال في ترجمة \" علي بن يزيد \" وهو الألهاني:\nقال النسائي والدارقطني: متروك.\nوقد أشار المنذري في \" الترغيب \" (٣/٦٣) إلى تضعيف هذا الحديث وقال:\nرواه أحمد والطبراني والبيهقي، وقال: إن صح.\n<span data-type=\"title\" id=toc-1074>١٠٦٥ </span>- \" النظرة سهم من سهام إبليس من تركها خوفا من الله آتاه الله إيمانا يجد حلاوته في قلبه \".\nضعيف جدا.\nرواه القضاعي في \" مسند الشهاب \" (٢١/١) عن إسحاق بن سيار النصيبي قال: أخبرنا إسحاق بن عبد الواحد الموصلي عن هشيم عن عبد الرحمن بن إسحاق عن محارب ابن دثار عن صلة بن زفر عن حذيفة مرفوعا.\nثم رواه من طريق إبراهيم يعني ابن سليمان قال: أخبرنا أرطاة بن حبيب قال:\nأخبرنا هشيم عن عبد الرحمن بن إسحاق عن محارب بن دثار عن ابن عمر مرفوعا.\nورواه الحاكم (٤/٣١٣ - ٣١٤) من طريق إسحاق بن عبد الواحد القرشي:\nحدثنا هشيم به، وقال: صحيح الإسناد، ورده الذهبي بقوله:\nإسحاق واه، وعبد الرحمن هو الواسطي ضعفوه.\nوقال المنذري (٣/٦٣):\nخرجه الطبراني والحاكم من رواية عبد الرحمن بن إسحاق الواسطي وهو واه.\nقلت: فهو آفة الحديث لسلامة الطريق الأخرى عند القضاعي من إسحاق بن عبد الواحد والواسطي ضعيف جدا، واتفقوا على تضعيفه كما قال النووي وغيره.","vol":"3","page":177},{"text":"<span data-type=\"title\" id=toc-1075>١٠٦٦ </span>- \" أربع من أعطيهن فقد أعطي خير الدنيا والآخرة: قلب شاكر، ولسان ذاكر وبدن على البلاء صابر، وزوجة لا تبغيه خونا في نفسها ولا ماله \".\nضعيف.\nأخرجه ابن أبي الدنيا في \" كتاب الشكر \" (٥/٢): حدثنا محمود بن غيلان المروزي: أخبرنا المؤمل بن إسماعيل: أخبرنا حماد بن سلمة: أخبرنا حميد الطويل عن طلق بن حبيب عن ابن عباس أن رسول الله ﷺ قال: فذكره.\nوهكذا أخرجه الطبراني أخرجه الضياء المقدسي في \" الأحاديث المختارة \" (٢٨٣/٢)، ثم أخرجه الطبراني في \" المعجم الأوسط \" (ورقم ٧٣٥١) بإسناده المتقدم إلا أنه وقع فيه \" موسى \" بدل \" المؤمل \"، وكذا وقع في \" زوائد المعجمين \" (١/١٦٣/١) وهو خطأ لا شك فيه، لا أدري ممن هو؟ ولعله من بعض النساخ القدامى، فقد تورط به جماعة، فحكموا على إسناد \" الأوسط \" بغير ما حكموا به على \" الكبير \" كما سيأتي، وهو هو! فإن شيخه فيهما واحد، وهو الجنديسابوري، وشيخ هذا كذلك، وهو ابن غيلان المروزي، وقد رواه عنه ابن أبي الدنيا كما رواه في \" الكبير \" فكان ذلك من المرجحات لروايته على رواية \" الأوسط \" ويؤيد ذلك أمران:\nالأول: أن الحسن بن سفيان قال: حدثنا محمود بن غيلان به.\nأخرجه أبو نعيم في \" الحلية \" (٣/٦٥) وفي \" الأربعين الصوفية \" (٥٨/٢):\nحدثنا محمد بن أحمد بن حمدان: حدثنا الحسن بن سفيان به.\nومن طريق أبي نعيم رواه الضياء أيضا في \" المختارة \".\nوالآخر: أن ابن غيلان قد توبع عليه، فقال ابن أبي الدنيا في \" كتاب الصبر \" (ق ٤٣/٢): حدثنا محمود بن غيلان والحسن بن الصباح قالا: حدثنا المؤمل بن إسماعيل به.","vol":"3","page":178},{"text":"قلت: وفي هذا رد على الطبراني، فإنه قال:\nلم يروه عن طلق إلا حميد، ولا عنه إلا حماد، ولا عنه إلا مؤمل وفي الأصل موسى، وقد عرفت خطأه، تفرد به محمود.\nفقد تابعه الحسن بن الصباح، وكأنه لذلك لم يذكر أبو نعيم هذا التفرد وإنما تفرد المؤمل، فقال:\nغريب من حديث طلق، لم يروه متصلا مرفوعا، إلا مؤمل عن حماد.\nقلت: وهو ضعيف لكثرة خطئه، وقد وصفه بكثرة الخطأ الإمام البخاري والساجي وابن سعد والدارقطني، وقال ابن نصر:\nإذا تفرد بحديث، وجب أن يتوقف، ويثبت فيه، لأنه كان سيىء الحفظ، كثير الغلط.\nولخص ذلك الحافظ في \" التقريب \" فقال: صدوق سيء الحفظ.\nقلت: فمؤمل بن إسماعيل هذا هو علة هذا الحديث، وقد تفرد به كما حققناه في هذا التخريج بما لم نسبق إليه والفضل لله ﷿، فاسمع الآن ما قاله العلماء، مما وصل إليه علمهم، وهم على كل حال مجزيون خيرا إن شاء الله تعالى، قال الحافظ المنذري في \" الترغيب \" (٣/٦٧):\nرواه الطبراني في \" الكبير \" و\" الأوسط \"، وإسنادهما جيد.\nوقال الهيثمي في \" المجمع \" (٤/٢٧٣):\nرواه الطبراني في \" الكبير \" و\" الأوسط \"، ورجال الأوسط رجال الصحيح \".\nكذا قالا؛ ظنا منهما أن المؤمل بن إسماعيل لم يتفرد به، وأنه تابعه موسى بن إسماعيل، في رواية \" الأوسط \"، ولوصح ذلك، لكان الإسناد جيدا، رجاله رجال الصحيح، لأن موسى بن إسماعيل وهو التبوذكي ثقة محتج به في \" الصحيحين \" ولكنه لا يصح ذلك، لأن الرواية المشار إليها خطأ من بعض النساخ كما سبق تحقيقه، واغتر بكلام المنذري والهيثمي بعض ما جاء بعدهما، فقد أورده السيوطي في \" الجامع","vol":"3","page":179},{"text":"الصغير \" من رواية الطبراني في \" الكبير \" والبيهقي في \" الشعب \" ورمز لحسنه! ونقل المناوي كلامهما المتقدم، أعني المنذري والهيثمي، ثم قال:\nوبذلك يعرف أن إهمال المؤلف الطريق الصحيح، وإيثاره الضعيف من سوء التصرف هذا وقد رمز لحسنه!، وأكد كلامه هذا ولخصه في \" التيسير \" بقوله:\nوبعض أسانيد الطبراني جيد!،\nوقلده الشيخ الغماري فأورد الحديث في \" كنزه \" (٣٤٢) !، فتأمل كيف يقع الخطأ من الفرد، ثم يغفل عنه الجماعة ويتتابعون وهم لا يشعرون، ذلك ليصدق قول القائل: كم ترك الأول للآخر، ويظل البحث العلمي مستمرا، ولولا ذلك لجمدت القرائح، وانقطع الخير عن الأمة.\nثم إن للحديث طريقا أخرى، ولكنها واهية جدا، أخرجه أبو نعيم في \" تاريخ أصبهان \" (٢/١٦٧) عن هشام بن عبيد الله الرازي: حدثنا الربيع بن بدر: حدثنا أبو مسعود: حدثني أنس بن مالك مرفوعا به.\nقلت: وهذا إسناد واه جدا:\n١ - هشام بن عبيد الله الرازي فيه ضعف.\n٢ - الربيع بن بدر، متروك شديد الضعف.\n٣ - أبو مسعود هذا لم أعرفه.\n<span data-type=\"title\" id=toc-1076>١٠٦٧ </span>- \" صلاة الجمعة بالمدينة كألف صلاة فيما سواها، [وصيام شهر رمضان في المدينة كصيام ألف شهر فيما سواها] \".\nموضوع بهذا اللفظ.\nرواه ابن الجوزي في \" منهاج القاصدين \" (١/٥٧/٢) وفي \" العلل الواهية \" (٢/٨٦ - ٨٧) وابن النجار في \" الدرر الثمينة في تاريخ المدينة \" (٣٣٧) عن عمر بن أبي بكر الموصلي عن القاسم بن عبد الله بن عمرو بن عوف عن نافع عن ابن عمر مرفوعا، وقال ابن الجوزي: لا يصح.","vol":"3","page":180},{"text":"قلت: وهذا سند مظلم مسلسل بمن هو متروك وكذاب:\nالأول: كثير بن عبد الله بن عمرو بن عوف، قال الشافعي:\nركن من أركان الكذب.\nالثاني: القاسم بن عبد الله وهو العمري المدني، قال أحمد:\nكان يضع الحديث.\nالثالث: عمر بن أبي بكر الموصلي، قال أبو حاتم:\nمتروك الحديث، ذاهب الحديث، وأورده السيوطي في \" الجامع الصغير \" من رواية البيهقي في \" الشعب \" بزيادة في أوله: \" صلاة في مسجدي هذا كألف صلاة فيما سواه إلا المسجد الحرام \"، وتعقبه شارحه المناوي بقوله:\nظاهر صنيع المصنف أن مخرجه سكت عليه، والأمر بخلافه، فإنه عقبه بالقدح في سنده، فقال: هذا إسناد ضعيف بمرة، انتهى بلفظه، فحذف المصنف له من سوء الصنيع.\nقلت: وقد كان من أحسن الصنيع أن يحذف السيوطي هذا الحديث من كتابه أصلا، فإنه قد تعهد في مقدمته أن يصونه مما تفرد به كذاب أووضاع، ولكنه لم يوفق كثيرا في تنفيذ ما تعهد به، غفر الله لنا وله، فإن هذا الحديث فيه متروك ووضاع وكذاب، كما شرحناه لك بما لا تجده في كتاب، فالحمد لله الذي بنعمته تتم الصالحات.\nولقد كان صنيع السيوطي في كتابه الآخر \" الجامع الكبير \"، أقرب إلى الصواب فإنه قال فيه (٢/٦١/٢):\nرواه البيهقي وضعفه، وابن عساكر.\nفذكره التضعيف هنا وحذفه إياه من \" الجامع الصغير \" هو بلا شك من سوء الصنيع كما قال المناوي، ولوعكس لكان أقرب إلى الصواب، وإنما الصواب حقا أن يحكي التضعيف هنا وهناك، ليسد بذلك الطريق على بعض المتأولين أو المغرضين","vol":"3","page":181},{"text":"والخاطئين، ألا ترى أنه قد وضع في آخر الحديث من نسخة \" الجامع الصغير \" التي عليها شرح المناوي، فضلا عن غيرها حرف (ح) الرامز إلى أن الحديث حسن؟ ! فلو أنه ذكر التضعيف المذكور لما تجرأ أحد أن يرمز له بالحسن، لأنه حينئذ يناقض التصريح بالتضعيف، فتأمل.\nوأما الزيادة التي زادها البيهقي، فهي صحيحة ثابتة من حديث ابن عمر في \" صحيح مسلم \" ومن حديث أبي هريرة في \" الصحيحين \"، وفي الباب عن جابر وأبي الدرداء وغيرهما، وقد خرجتهما في \" إرواء الغليل \" (رقم ١١١٤ - ١١١٥) .\n<span data-type=\"title\" id=toc-1077>١٠٦٨ </span>- \" أحفوا الشوارب وأعفوا اللحى، وانتفوا الذي في الآناف \".\nضعيف.\nرواه ابن عدي (١٠٢/١) عن حفص بن واقد اليربوعي: حدثنا إسماعيل بن مسلم عن عمرو بن شعيب عن أبيه عن جده مرفوعا وقال بعد أن ساق لحفص هذا أحاديث أخرى: وهذه الأحاديث أنكر ما رأيت لحفص بن واقد، وهذا الحديث قد رواه غير حفص بن واقد عنه.\nقلت: فالآفة من إسماعيل بن مسلم، والظاهر أنه المكي البصري الذي يكثر من الرواية عن الحسن البصري وهو ضعيف لسوء حفظه، والشطر الأول من الحديث صحيح ثابت من طريق جماعة من الصحابة، والشطر الثاني منه لم نره إلا من هذه الطريق وهي واهية، وقد عزاه السيوطي لابن عدي والبيهقي فتعقبه المناوي بقوله: ظاهر صنيعه يوهم أن مخرجيه خرجاه وسكتا عليه، والأمر بخلافه، بل تعقبه البيهقي بقوله: قال الإمام أحمد: هذا اللفظ الأخير غريب، وفي ثبوته نظر.\nانتهى.","vol":"3","page":182},{"text":"<span data-type=\"title\" id=toc-1078>١٠٦٩ </span>- \" سيأتيكم عني أحاديث مختلفة، فما جاءكم موافقا لكتاب الله ولسنتي فهو مني، وما جاءكم مخالفا لكتاب الله ولسنتي فليس مني \".\nضعيف جدا.\nأخرجه ابن عدي في \" الكامل \" (٢٠٠/٢) والدارقطني (٥١٣)","vol":"3","page":182},{"text":"والخطيب في \" الكفاية في علم الرواية \" (٤٣٠) عن صالح بن موسى عن عبد العزيز بن رفيع عن أبي صالح عن أبي هريرة مرفوعا به.\nوقال ابن عدي وقد ذكر له أحاديث غير هذا:\nوهذه الأحاديث عن عبد العزيز غير محفوظة، إنما يرويها عنه صالح بن موسى، قال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث، وقال النسائي:\nمتروك الحديث.\nوفي \" الضعفاء \" للذهبي: ضعفوه.\nوفي \" التقريب \": متروك.\n<span data-type=\"title\" id=toc-1079>١٠٧٠ </span>- \" من سره أن ينظر إلى رجل قد أتى الردم فلينظر إلى هذا \".\nضعيف جدا.\nأخرجه البزار في \" مسنده \" (رقم ٢٠٨٩) قال: حدثنا عمرو بن مالك: أنبأ محمد ابن حمران: حدثنا عبد الملك بن نعامة الحنفي: عن يوسف بن أبي مريم الحنفي قال: بينا أنا قاعد مع أبي بكرة، إذ جاء رجل فسلم عليه، فقال: أما تعرفني؟ فقال له أبو بكرة: من أنت؟ قال: تعلم رجلا أتى النبي ﷺ فأخبره أنه رأى الردم؟ فقال أبو بكرة: أنت هو؟ قال نعم، قال: اجلس حدثنا، قال: انطلقت حتى انطلقت إلى أرض ليس لأهلها إلا الحديد يعلمونه، فدخلت بيتا، فاستلقيت فيه على ظهري، وجعلت رجلي إلى جداره، فلما كان عند غروب الشمس سمعت صوتا لم أسمع مثله فرعبت فجلست، فقال لي رب البيت: لا تذعرن فإن هذا لا يضرك، هذا صوت قوم ينصرفون هذه الساعة من عند هذا السد، قال: فيسرك أن تراه؟ قلت: نعم، قال: فغدوت إليه، فإذا لنة من حديد، كل واحدة مثل الصخرة، وإذا كأنه البرد المحبر، وإذا مسامير مثل الجذوع، فأتيت رسول الله ﷺ فأخبرته، فقال: صفه","vol":"3","page":183},{"text":"لي، فقلت: كأنه البرد المحبرة، فقال رسول الله ﷺ: فذكره، قال أبو بكرة: صدق.\nوقال البزار:\nلا نعلم أحدا رواه إلا أبو بكرة ولا له إلا هذا الطريق.\nقلت: وهو ضعيف جدا، فيه ضعف وجهالة.\nأما الضعف فهو من قبل عمرو بن مالك وهو الراسبي ترك التحديث عنه أبو حاتم وأبو زرعة، وقال ابن عدي في \" الكامل \" (ق ٢٨٥/٢):\nمنكر الحديث عن الثقات، ويسرق الحديث.\nوأما ابن حبان فذكره في \" الثقات \"، ولكنه قال:\nيغرب ويخطىء.\nقلت: فإذا كان من شأنه أنه يخطىء، فإيراده في كتابه \" الضعفاء \" أولى به من \" الثقات \" كما لا يخفى، وأما الجهالة، فهو أن عبد الملك بن نعامة الحنفي لم أجد من ذكره، ومثله شيخه يوسف بن أبي مريم الحنفي، إلا أنه قد أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/١/٢٣٢)، ولكنه بيض له! وقد أشار إلى ما سبق الحافظ الهيثمي بقوله في \" المجمع \" (٨/١٣٤):\nرواه البزار عن شيخه عمرو بن مالك، تركه أبو زرعة وأبو حاتم، ووثقه ابن حبان وقال: يخطىء ويغرب، وفيه من لم أعرفه.\n<span data-type=\"title\" id=toc-1080>١٠٧١ </span>- \" يعاد الوضوء من الرعاف السائل \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (ق ٤٢٧/٢) عن يغنم بن سالم: حدثنا أنس بن مالك، قال: قال رسول الله ﷺ: فذكره، وقال: يغنم يروي عن أنس مناكير، وأحاديثه عامتها غير محفوظة.\nوقال ابن حبان:\nكان يضع على أنس بن مالك.","vol":"3","page":184},{"text":"وقال ابن يونس:\nحدث عن أنس فكذب.\nوقال عبد الحق الإشبيلي في \" الأحكام \" (رقم ٢٤٤):\nيغنم منكر الحديث ضعيفه.\n<span data-type=\"title\" id=toc-1081>١٠٧٢ </span>- \" امسح برأس اليتيم هكذا إلى مقدم رأسه، ومن له أب هكذا إلى مؤخر رأسه \".\nموضوع.\nرواه البخاري في \" التاريخ \" (١/١/٩٧) والعقيلي في \" الضعفاء \" (ص ٣٨١) وابن عساكر في \" تاريخ دمشق \" (١٥/١٩٧/١) من طريق الخطيب وهذا في \" تاريخه \" (٥/٢٩١) عن سلمة بن حيان العتكي: حدثنا صالح الناجي قال: كنت عند محمد بن سليمان أمير البصرة فقال: حدثني أبي عن جدي الأكبر - يعني ابن عباس -\nمرفوعا.\nأورده في ترجمة محمد بن سليمان هذا وقالا، أعني الخطيب وابن عساكر:\nلا يحفظ له غيره.\nوقال البخاري:\nمنقطع يعني بين محمد بن سليمان، وهو ابن علي بن عبد الله بن عباس، وبين ابن عباس، وقال العقيلي فيه:\nليس يعرف بالنقل وحديثه هذا غير محفوظ ولا يعرف إلا به.\nوقال الذهبي عقب الحديث:\nهذا موضوع، وأقره الحافظ في \" اللسان \".\nوالانقطاع الذي أشار إليه البخاري إنما هو بالنظر إلى هذا الإسناد، وإلا فقد رواه محمد بن مرزوق وإبراهيم بن مسلم بن رشيد قالا: حدثنا صالح الناجي به إلا أنه قال: حدثنا محمد بن سليمان عن أبيه عن جده عن ابن عباس، وهذا موصول.","vol":"3","page":185},{"text":"أخرجه البزار في \" مسنده \" (١٩١٣ - كشف الأستار)، وقال:\nلا نعلمه يروى عن النبي ﷺ إلا من هذا الوجه، ولا نعلم [له] إسنادا غير هذا الإسناد، وإنما كتبناه لأنا لم نحفظه إلا من هذا الوجه وفي لفظ لابن عساكر:\n\" الصبي الذي له أب يمسح رأسه إلى الخلف، واليتيم يمسح رأسه إلى قدام \".\nولفظ العقيلي:\n\" يمسح اليتيم هكذا: ووصفه صالح من أوسط رأسه إلى جبهته ومن له أب فهكذا ووصف صالح من جبهته إلى وسط رأسه \".\nأورده الهيثمي في \" المجمع \" (٨/١٦٣) من رواية \" الأوسط \"، والظاهر أنه سقط ذكر البزار قبله من الطابع أوالناسخ وقال:\nوفيه محمد بن سليمان وقد ذكروا هذا من مناكير حديثه.\nتنبيه على وهم نبيه:\nلقد تصحف هذا الحديث على الحافظ عبد الحق الإشبيلي، فإنه أورده في \" باب التيمم \" من كتابه \" الحكام \" (رقم ٥٣٨ - منسوختي) من طريق العقيلي بلفظ:\n\" يمسح المتيمم هكذا.. \"!\nوهذا من أغرب تصحيف وقفت عليه، لا سيما من مثل هذا الحافظ، ولست أدري كيف خفي هذا عليه مع أن معناه أكبر منبه عليه إذ لا قائل بالتيمم على الرأس؟ لا سيما وتمام الحديث يؤكد ذلك: \" ومن له أب فهكذا.. \"! فجل من لا يسهو ولا ينسى، ثم إن الحديث أورده السيوطي في \" الجامع الصغير \" من رواية الخطيب وابن عساكر، وكأنه خفي عليه شهادة الحافظين المتقدمين: الذهبي والعسقلاني بوضعه، والقلب يشهد بذلك، والله المستعان.\nوفي مسح رأس اليتيم حديث آخر من رواية أبي هريرة وغيره، وهو مخرج في الصحيحة (٨٥٤) .","vol":"3","page":186},{"text":"<span data-type=\"title\" id=toc-1082>١٠٧٣ </span>- \" الصلاة في المسجد الحرام مائة ألف صلاة، والصلاة في مسجدي عشرة آلاف صلاة، والصلاة في مسجد الراباطات ألف صلاة \".\nموضوع.\nرواه أبو نعيم في \" الحلية \" (٨/٤٦) عن عبد الرحيم بن حبيب: حدثنا داود بن عجلان: حدثنا إبراهيم بن أدهم عن مقاتل بن حيان عن أنس مرفوعا، وقال أبو نعيم:\nلم نكتبه إلا من حديث عبد الرحيم عن داود.\nقلت: وكلاهما متهم.\nأما داود فقال ابن حبان:\nيروي عن أبي عقال عن أنس المناكير الكثيرة والأشياء الموضوعة \"، قال الحاكم والنقاش:\nروى عن أبي عقال أحاديث موضوعة.\nوأما عبد الرحيم بن حبيب، فقال ابن حبان:\nلعله وضع أكثر من مائة حديث على رسول الله ﷺ.\nوقال أبو نعيم:\nروى عن ابن عيينة وبقية الموضوعات.\nقلت: ومع هذا فقد تجرأ السيوطي أوغفل فسود بهذا الحديث \" الجامع الصغير \" من رواية أبي نعيم وحده ولم يتعقبه المناوي بشيء غير أنه قال:\nإسناده ضعيف.\nفكأنه لم يقف على سنده فاكتفى بتضعيفه بناء على قاعدة: إن ما تفرد به أبو نعيم فهو ضعيف!\nومما يستنكر في هذا الحديث قوله: إن الصلاة في مسجده ﷺ بعشرة آلاف، والثابت عنه ﷺ في الأحاديث الكثيرة الصحيحة أنها بألف صلاة وقد سقت هذه الأحاديث وخرجتها في \" الثمر المستطاب في فقه السنة والكتاب \"، ثم في \" الإرواء \" (٩٧١ و١١٢٩) .","vol":"3","page":187},{"text":"<span data-type=\"title\" id=toc-1083>١٠٧٤ </span>- \" خذ هذا الدم فادفنه من الدواب والطير، أوقال: الناس والدواب \".\nضعيف.\nأخرجه المحاملي في آخر مجلس من \" الأمالي \" (ق ٢٢٩/١) وابن حيويه الخزاز في \" حديثه \" (١/٢) وابن عدي في \" الكامل \" (ق ٤١/١)، والبيهقي في \" السنن الكبرى \" (٧/٦٧) والسياق له من طريق بريه بن عمر بن سفينة عن أبيه (سقط من \" السنن \": عن أبيه) عن جده قال:\nاحتجم النبي ﷺ، ثم قال لي: فذكره.\nقلت: وهذا سند ضعيف، وله علتان:\nلا يعرف، وقال أبو زرعة: صدوق، وقال البخاري: إسناده مجهول.\nوأورده العقيلي في \" الضعفاء \" (ص ٢٨٢) وقال:\nحديثه غير محفوظ، ولا يعرف إلا به.\nوالآخرى: ابنه بريه مصغرا، واسمه إبراهيم، أورده العقيلي أيضا (ص ٦١)\nوقال:\nلا يتابع على حديثه، وقال ابن عدي:\nله أحاديث يسيرة غير ما ذكرت، ولم أجد للمتكلمين في الرجال لأحد منهم فيه كلاما، وأحاديثه لا يتابعه عليها الثقات، وأرجوأنه لا بأس به.\nوقال الذهبي في \" الميزان \":\nضعفه الدارقطني، وقال ابن حبان: لا يحل الاحتجاج به.\nوقال أيضا:\nوتفرد بريه عن أبيه بمناكير.\nوالحديث ضعفه عبد الحق الإشبيلي في \" الأحكام \" (رقم ٥٧٦ - من نسختي وتحقيقي)، وسكت عليه الحافظ في \" التلخيص \" (ص ١٠) فلم يُجِد.","vol":"3","page":188},{"text":"<span data-type=\"title\" id=toc-1084>١٠٧٥ </span>- \" ثلاثة لا يقبل الله لهم صلاة، ولا يرفع لهم إلى السماء حسنة: العبد الآنق حتى يرجع إلى مواليه فيضع يده في أيديهم، والمرأة الساخط عليها زوجها حتى\nيرضى والسكران حتى يصحو\".\nضعيف.\nرواه ابن عدي في \" الكامل \" (ق ١٤٩/١) وابن خزيمة (٩٤٠) وابن حبان في \" صحيحه \" (١٢٩٧) وابن عساكر (١٢/٥/١) عن هشام بن عمار: حدثنا الوليد بن مسلم: حدثنا زهير بن محمد عن محمد بن المنكدر عن جابر مرفوعا به.\nذكره ابن عدي في ترجمة زهير هذا، وقال عقبه:\nرواه ابن مصفا أيضا عن الوليد.\nقلت وخالفهما في إسناده موسى بن أيوب وهو أبو عمران النصيبي الأنطاكي فقال:\nحدثنا الوليد بن مسلم عن زهير بن محمد عن عبد الله بن محمد بن عقيل عن جابر به أخرجه الطبراني في \" المعجم الأوسط \" (رقم - ٩٣٨٥) وقال:\nلا يروى عن جابر إلا بهذا الإسناد.\nقلت: وأنا أظن أن هذا الاضطراب والاختلاف في إسناده إنما هو من زهير بن محمد نفسه وهو الخراساني الشامي، فإن الراوي عنه الوليد بن مسلم ثقة، وكذلك الرواة عنه كلهم ثقات، وهم شاميون جميعا، وقد قال الحافظ في ترجمته من \" التقريب \":\nسكن الشام ثم الحجاز، رواية أهل الشام عنه غير مستقيمة، فضعف بسببها، قال البخاري عن أحمد: كأن زهيرا الذي يروي عنه الشاميون آخر، وقال أبو حاتم:\nحدث بالشام من حفظه فكثر غلطه.\nوقال الذهبي في \" الضعفاء \":\nثقة فيه لين.\nوالحديث قال المنذري في \" الترغيب \" (٣/٧٨ - ٧٩):","vol":"3","page":189},{"text":"رواه الطبراني في \" الأوسط \" من رواية عبد الله بن محمد بن عقيل، وابن خزيمة وابن حبان في \" صحيحيهما \" من رواية زهير بن محمد.\nقلت: وهذا التخريج يوهم أن الطبراني ليس في روايته زهير بن محمد وهو خلاف الواقع، فإن زهيرا في رواية الجميع، إلا أن شيخه عند الطبراني هو ابن عقيل، وعند ابن حبان وكذا ابن خزيمة محمد بن المنكدر وذلك من اضطراب زهير كما بينا وذكر المناوي في \" شرحيه \" عن الذهبي أنه قال في \" المهذب \":\nهذا من مناكير زهير.\nوقال الهيثمي في \" المجمع \" (٤/٣١):\n\" رواه الطبراني في \" الأوسط \" وفيه محمد بن عقيل، وحديثه حسن وفيه ضعف وبقية رجاله ثقات.\nكذا قال، وعلة الحديث لين زهير واضطرابه في سنده، ولولا ذلك لكان الحديث ثابتا، ولبيان هذه الحقيقة التي قد لا تجدها في غير هذا المكان كتبنا ما سبق، والله هو الموفق، والحديث مما أورده الغماري في \" كنزه \" خلافا لشرطه!\n<span data-type=\"title\" id=toc-1085>١٠٧٦ </span>- \" على كل ميسم من الإنسان صلاة، فقال رجل من القوم: هذا شديد ومن يطيق هذا؟ قال: أمر بالمعروف ونهي عن المنكر صلاة، وإن حملا عن الضعيف صلاة، وإن كل خطوة يخطوها أحدكم إلى صلاة صلاة \".\nضعيف.\nأخرجه أبو يعلى في \" مسنده \" (ق ١٢٩/٢) وابن خزيمة في \" صحيحه \" (١٤٩٧) وأبو الحسن محمد بن محمد البزار البغدادي في \" جزء من حديثه \" (ق ١٧٤/١) وابن مردويه في \" ثلاثة مجالس من الأمالي \" (ق ١٩١/٢) من طرق عن سماك عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ.","vol":"3","page":190},{"text":"قلت: وهذا إسناد ضعيف، لأن سماكا، وإن كان من رجال مسلم ففيه ضعف من قبل حفظه، وخصوصا في روايته عن عكرمة، قال الحافظ في \" التقريب \":\nصدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بآخره، فكان ربما يلقن والحديث أورده الهيثمي في \" المجمع \" بهذا اللفظ، ثم قال (٣/١٠٤):\nرواه أبو يعلى والبزار والطبراني في \" الكبير \" و\" الصغير \" بنحوه، وزاد فيها: \" ويجزي من ذلك كله ركعتا الضحى \"، ورجال أبي يعلى رجال الصحيح.\nقلنا: ولنا على هذا الكلام ملاحظات:\nالأولى: أن قوله: ورجال أبي يعلى رجال الصحيح، يوهم أنهم ثقات جميعا، وليس كذلك، لحال رواية سماك عن عكرمة، كما بينا.\nالثانية: أن قوله في رواية الطبراني: \" بنحوه \"، يشعر بأن الحديث عنده بتمامه في المعنى، وإنما هو عنده مختصر جدا ولفظه:\n\" على كل سلامي من بني آدم في كل يوم صدقة، ويجزي من ذلك كله ركعتا الضحى \".\nفكان الأولى أن يقول: مختصرا مكان بنحوه.\nوالحديث قال المنذري في \" الترغيب \" (١/١٢٦):\nرواه ابن خزيمة في \" صحيحه \".\nقلت: وأشار المنذري إلى أنه حديث صحيح أوحسن أوقريب من أحدهما بتصدير إياه بلفظة \" عن \" واغتر به مؤلف \" الكنز \" فأورده فيه (٢١٦٧) !\nفالحديث ضعيف الإسناد، ضعيف المتن بهذا اللفظ \" صلاة \"، وهو صحيح بلفظ \" صدقة \" من حديث أبي ذر وغيره عند مسلم وغيره، فاقتضى التنبيه على ذلك، وهو مخرج في \" الصحيحة \" (برقم ٥٧٧) وقبله أحاديث أخرى بمعناه، فراجعها إن شئت، ثم إن الهيثمي أورد الحديث بلفظ: \" يصبح على كل.. \".","vol":"3","page":191},{"text":"وليس في نسختنا من \" مسند أبي يعلى \" لفظ يصبح، ولا في شيء من المصادر الأخرى التي عزونا الحديث إليها، نعم هو في حديث أبي ذر الذي أشرنا إليه. ووقع في \" المجمع \": مسلم بدل ميسم وهو خطأ مطبعي.\n<span data-type=\"title\" id=toc-1086>١٠٧٧ </span>- \" من قال: جزى الله عنا محمدا ﷺ بما هو أهله، أتعب سبعين كاتبا ألف صباح \".\nضعيف جدا.\nأخرجه الطبراني في \" الكبير \" (٣/١٢٤/٢) وعنه أبو نعيم في \" الحلية \" (٣/٢٠٦) وابن شاهين في \" الترغيب والترهيب \" (ق ٢٦٠/١) وأبو نعيم أيضا في \" أخبار أصبهان \" (٢/٢٣٠) من طرق عكرمة عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nوقال أبو نعيم:\nحديث غريب من حديث عكرمة، وجعفر، ومعاوية، تفرد به هانىء.\nقلت: وهو ضعيف جدا، قال ابن حبان:\nكان تدخل عليه المناكير، وكثرت، فلا يجوز الاحتجاج به بحال، فمن مناكيره ... \".\nقلت: ثم ساق له أحاديث هذا أحدها، وأورده ابن أبي حاتم (٤/٢/١٠٢) ولم يذكر فيه جرحا، ولكنه قال:\nسألت أبي عنه فقال: أدركته ولم أسمع منه، وفي نسخة: \" ولم أكتب عنه \" وهي الموافقة لما نقله الحافظ في \" اللسان \" عن أبي حاتم.\nقلت: وكأن أبا حاتم ﵀ يشير إلى أنه أعرض عنه وتركه، والله أعلم.","vol":"3","page":192},{"text":"<span data-type=\"title\" id=toc-1087>١٠٧٨ </span>- \" يا عجبا كل العجب للشاك في قدرة الله وهو يرى خلقه، بل عجبا كل العجب للمكذب بالنشأة الأخرى وهو يرى الأولى، ويا عجبا كل العجب للمكذب بنشور الموت وهو يموت كل يوم وفي كل ليلة","vol":"3","page":192},{"text":"ويحيى، ويا عجبا كل العجب للمصدق بدار الخلود وهو يسعى لدار الغرور، ويا عجبا كل العجب للمختال الفخور، وإنما خلق من نطفة، ثم يعود جيفة وهو بين ذلك لا يدري ما يفعل به \".\nموضوع.\nرواه القضاعي (٤٩/١ - ٢) عن موسى الصغير عن عمرو بن مرة عن أبي جعفر عبد الله بن مسور الهاشمي مرفوعا.\nقلت: وهذا حديث موضوع، آفته عبد الله بن مسور هذا، وهو من أتباع التابعين كذاب وضاع، رماه بذلك جماعة من الأئمة كأحمد والبخاري والنسائي وغيرهم، وكان يفتعل ذلك حسبة! قال ابن المديني:\nكان يضع الحديث على رسول الله ﷺ، ولا يضع إلا ما فيه أدب أو زهد، فيقال له في ذلك؟ فيقول: إن فيه أجرا!\nقلت: وهذا الحديث من اختلاقه، فإن علامات الوضع عليه لائحة، قبحه الله وقبح أمثاله من الكذابين الذين شوهو اجمال حديث النبي ﷺ، بما أدخلوا فيه من الغرائب والأباطيل.\nوقد جاء هذا الحديث في كتاب \" المنازل والديار \" (ص ١٠٢) من المخطوطة التي قام بطبعها المكتب الإسلامي في دمشق.\n<span data-type=\"title\" id=toc-1088>١٠٧٩ </span>- \" آمرك بالوالدين خيرا، قال: والذي بعثك بالحق نبيا لأجاهدن، ولأتركهما! قال: أنت أعلم \".\nمنكر بهذا السياق.\nأخرجه أحمد (٢/١٧٢) من طريق ابن لهيعة: حدثني حيي بن عبد الله أن أبا عبد الله أن أبا عبد الرحمن حدثه أن عبد الله بن عمرو قال: \" إن رجلا جاء إلى النبي ﷺ فسأله عن أفضل الأعمال؟ فقال رسول الله ﷺ: الصلاة، ثم قال: مه؟ قال: الصلاة، ثم قال: مه؟ قال: الصلاة، ثلاث مرات، قال: فلما غلب عليه، قال رسول الله ﷺ: الجهاد في سبيل الله، قال الرجل: فإن لي","vol":"3","page":193},{"text":"والدين، قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، ابن لهيعة ضعيف سيىء الحفظ.\nوالمحفوظ في هذا الحديث من طرق أخرى عن ابن عمرو بلفظ:\n\" فقال: أحي والدك، قال: نعم، قال: ففيهما فجاهد \".\nأخرجه الشيخان وغيرهما، وقد ذكرت طرقه وشواهده في \" إرواء الغليل \" (رقم ١١٩٩)، فقوله في هذا الحديث:\n\" أنت أعلم \" مخالف لقوله: \" ففيهما فجاهد \" فهو منكر بهذا اللفظ، والله أعلم ثم رأيت الحديث قد أخرجه ابن حبان (٢٥٨) من طريق ابن وهب: أخبرني حيي بن عبد الله فإنه مختلف فيه، قال ابن معين:\nليس به بأس، وقال ابن عدي:\nأرجوأنه لا بأس به إذا روى عنه ثقة، وقال أحمد:\nأحاديثه مناكير، وقال البخاري:\nفيه نظر، وقال النسائي: ليس بالقوي.\nقلت: فمثله لا يحتج به عند المخالفة، والله أعلم.\n<span data-type=\"title\" id=toc-1089>١٠٨٠ </span>- \" ليست بشجرة نبات، إنما هم بنوفلان، إذا ملكوا جاروا، وإذا ائتمنوا خانوا، ثم ضرب بيده على ظهر العباس، قال: فيخرج الله من ظهرك يا عم! رجلا يكون هلاكم على يديه \".\nموضوع.\nأخرجه الخطيب في \" تاريخه \" (٣/٣٤٣) عن محمد بن زكريا الغلابي: حدثنا عبد الله بن الضحاك الهدادي: حدثني هشام بن محمد الكلبي أنه كان عند المعتصم في أول أيام المأمون حين قدم المأمون بغداد، فذكر قوما بسوء السيرة","vol":"3","page":194},{"text":"فقلت له:\nأيها الأمير! إن الله تعالى أمهلهم فطغوا، وحلم عنهم فبغوا، فقال لي:\nحدثني أبي الرشيد عن جدي المهدي عن أبيه المنصور عن أبيه محمد بن علي عن علي بن عبد الله بن عباس عن أبيه:\n\" أن النبي ﷺ نظر إلى قوم من بني فلان يتبخترون في مشيهم، فعرف الغضب في وجهه، ثم قرأ: \" والشجرة الملعونة في القرآن \"، فقيل له:\nأي الشجر هي يا رسول الله حتى نجتثها؟ فقال: فذكره.\nقلت: وهذا إسناد موضوع فيه آفات:\nأولا: المنصور وغيره من الملوك العباسيين لا يعرف حالهم في الحديث.\nثانيا: هشام بن محمد الكلبي، قال الذهبي في \" الضعفاء \":\nتركوه كأبيه، وكان رافضيا.\nثالثا: عبد الله بن الضحاك الهدادي، لم أجد له ترجمة، ولم يورده السمعاني في هذه النسبة (الهدادي) .\nرابعا: محمد بن زكريا الغلابي أورده الذهبي في \" الضعفاء \" وقال:\nقال الدارقطني: كان يضع الحديث.\nوساق له الذهبي في \" الميزان \" حديثا في فضل الحسين ﵁، ثم قال:\nفهذا كذب من الغلابي.\nقلت: وهذا الحديث كذلك، فهو الذي اختلقه، أوالكلبي الرافضي، فإنه ظاهر البطلان، لما تضمنه من تحريف الكلم عن مواضعه، وتأويل قوله تعالى:\n\" والشجرة الملعونة في القرآن \" بأن المراد بها بنوأمية، وإنما هي شجرة الزقوم كما في \" صحيح البخاري \" عن ابن عباس ﵁:\n\" وما جعلنا الرؤيا التي أريناك إلا فتنة للناس \" قال: هي رؤيا عين أريها رسول الله ﷺ ليلة أسري به، \" والشجرة الملعونة \" شجرة الزقوم.\nومثل هذا الحديث في البطلان؛ ما روى ابن جرير الطبري قال:","vol":"3","page":195},{"text":"حدثت عن محمد بن الحسن بن زبالة: حدثنا عبد المهيمن بن عباس بن سهل بن سعد: حدثني أبي عن جدي قال:\n\" رأى رسول الله ﷺ بني فلان ينزون على منبره نزوالقرود، فساءه ذلك فما استجمع ضاحكا حتى مات، قال: وأنزل الله في ذلك \" وما جعلنا الرؤيا التي أريناك إلا فتنة \" الآية \".\nوهذا السند ضعيف جدا كما قال الحافظ ابن كثير:\nفإن محمد بن الحسن بن زبالة متروك، وشيخه أيضا ضعيف بالكلية، ولهذا اختار ابن جرير أن المراد بذلك ليلة الإسراء، وأن الشجرة الملعونة هي شجرة الزقوم، قال: لإجماع الحجة من أهل التأويل على ذلك، أي في الرؤيا والشجرة.\nهذا حال هذين الحديثين في الضعف بل البطلان، ومع ذلك، فإننا لا نزال نرى بعض الشيعة في العصر الحاضر يروون مثل هذه الأحاديث، ويحتجون بها على تكفير معاوية ﵁ مثل المعلق على كتاب \" أصول الكافي \" للكليني المتعبد لغير الله، المسمى بعبد الحسين المظفر، فإنه كتب؛ بل سود صفحتين كاملتين في لعن معاوية وتكفيره، وأن النبي ﷺ أخبر بموته على غير السنة، وأنه أمر بقتله، ساق (ص ٢٣ - ٢٤) في تأييد ذلك ما شاء له هواه من الآثار الموضوعة والأحاديث الباطلة، منها هذان الحديثان الباطلان، ولذلك بادرت إلى بيان حالهما نصحا لناس، وغالب الظن أن عبد الحسين هذا لا يعلم حال إسنادهما، ولئن علم فما يمنعه ذلك من الاحتجاج بهما مع بطلانهما لأن الغاية عند أمثاله تبرر الوسيلة، والغاية لعن معاوية وتكفيره ولوبالاعتماد على الأحاديث الموضوعة، والشيعة قد عرفوا بذلك منذ زمن بعيد كما بينه شيخ الإسلام ابن تيمية في كتبه.\nوإنما رجحت أنه لا يعلم ذلك لأنني رأيت تعليقاته تدل على ذلك، فهاهو - مثلا - يقول في أول تعليق له على الكتاب وقد قال راويه عن الكليني: أخبرنا أبو جعفر محمد بن يعقوب الكليني:\nالذي يقول: أخبرنا هو أحد رواة \" الكافي \".. أوالقائل هو المصنف ﵀","vol":"3","page":196},{"text":"على عادة كثير من المؤلفين القدماء!\nفأين هذه العادة المزعومة، وهل يعقل في المؤلف الكليني مثلا، أن يقول عن نفسه: أخبرنا الكليني؟ ! ذلك مبلغه من العلم، وحق لمن ينصب العداء لأصحاب رسول الله ﷺ وناشري الإسلام في الأرض، أن يكون في تلك المنزلة من العلم!\n<span data-type=\"title\" id=toc-1090>١٠٨١ </span>- \" من عمل بالمقاييس فقد هلك وأهلك، ومن أفتى الناس بغير علم، وهو لا يعلم الناسخ والمنسوخ، والمحكم من المتشابه، فقد هلك وأهلك \".\nباطل.\nرواه الكليني الشيعي في \" أصول الكافي \" (رقم ١٠٤ - طبعة النجف)، قال: علي ابن إبراهيم عن محمد بن عيسى عن يونس عن داود بن فرقد عمن حدثه عن ابن شبرمة قال: ما ذكرت حديثا سمعته من جعفر بن محمد ﵇ إلا كاد أن يتصدع قلبي، قال: حدثني أبي عن جدي عن رسول الله ﷺ، قال ابن شبرمة: وأقسم بالله ما كذب أبو هـ على جده، ولا جده على رسول الله ﷺ، قال: قال رسول الله ﷺ: فذكره.\nقلت: قال المعلق عليه عبد الحسين المظفر الشيعي:\nضعيف إسناده.\nيعني من أجل شيخ داود بن فرقد، فإنه لم يسم.\nقلت: وليس هذا فقط، فإن كل من دونه مجاهيل لا يعرفون لا عندنا ولا عندهم.\nفهذا داود بن فرقد أورده الطوسي في \" الفهرست \" ولم يزد في ترجمته على قوله (رقم ٢٧٤): له كتاب!، ويونس هو ابن عبد الرحمن مولى آل يقطن، قال الطوسي (٧٨٩): له كتب كثيرة، أكثر من ثلاثين كتابا، قال أبو جعفر بن بابويه:\nسمعت ابن الوليد ﵀ يقول: كتب يونس بن عبد الرحمن التي هي بالروايات كلها صحيحة","vol":"3","page":197},{"text":"يعتمد عليها، إلا ما ينفرد به محمد بن عيسى بن عبيد عن يونس، ولم يروه غيره فإنه لا يعتمد عليه، ولا يفتى به \".\nوأما محمد بن عيسى فهو ابن عبيد اليقطيني، فقد عرفت شيئا من حاله عندهم من\nالترجمة السابقة، وقال الطوسي في ترجمته (٦٠١):\nضعيف، استثناه أبو جعفر محمد بن علي بن بابويه عن رجال \" نوادر الحكمة \" وقال: لا أروي ما يختص برواياته، وقيل: إنه كان يذهب مذهب الغلاة.\nوأما علي بن إبراهيم فهو ابن هاشم القمي قال الطوسي (٣٧٠):\nله كتب، منها كتاب التفسير و... و... أخبرنا بجميعها جماعة ومحمد بن علي ماجيلوبه عن علي بن إبراهيم إلا حديثا واحدا استثناه من \" كتاب الشرائع \" في تحريم لحم البعير، وقال: لا أرويه لأنه محال!\nوأورده الذهبي في \" الميزان \" وقال:\nرافضي جلد، له تفسير فيه مصائب.\nوأقره الحافظ ابن حجر في \" اللسان \".\nوأما الكليني مؤلف \" الأصول \" فهو إمام عندهم، وقد ترجمه الطوسي فقال (٥٩١):\nيكنى أبا جعفر، ثقة عارف بالأخبار، له كتب منها كتاب \" الكافي \" يشتمل على ثلاثين كتاب أوله كتاب العقل.. وآخره \" كتاب الروضة \"، توفي سنة ثمان وعشرين وثلاثمائة.\nقلت: وهو من رجال \" لسان الميزان \" ولم يوثقه، فكأنه مستور عنده، وكذلك صنع الذهبي في \" سير النبلاء \" فقال (١٠/١٢٤ - من المصورة):\nشيخ الشيعة وعالم الإمامية صاحب التصانيف، وكان ببغداد وبها توفي سنة ٣٢٨ وكتابه \" الكافي \" ينقسم إلى قسمين \" أصول الكافي \" و\" فروع الكافي \" وقد طبع كل منهما أكثر من مرة، وطبع الأول مع تعليقات عليه وتخريج بقلم عبد الحسين المظفر في النجف سنة (١٣٧٦)، وقفت على الجزء الأول والثاني منه فيهما (٢١١) حديثا،","vol":"3","page":198},{"text":"غالبه غير مرفوع إلى النبي ﷺ.\nوكتابهم هذا \" الكافي \" له المنزلة الأولى من بين كتب الحديث الأربعة المعروفة عندهم، حتى لقد ذكر عبد الحسين المذكور في مقدمة التعليق (ص ١٣) أنه ورد فيه كما قيل عن إمامنا المنتظر عجل الله فرجه (!): \" الكافي كاف لشيعتنا \" ومن المشهور عنهم أنه بمنزلة \" صحيح البخاري \" عندنا! بل صرح لي أحد دعاتهم وهو الشيخ طالب الرفاعي النجفي أنه أصح عندهم من البخاري!!\nوذكر أيضا في المقدمة المذكورة أن أحاديثه بلغت زهاء سبعة عشر ألف حديث! وفي هذا العدد من المبالغة والتهو يل على من درس أحاديث الكتاب وأمعن النظر في متونها، فقد تتبعت أحاديث الجزأين المذكورين البالغ عددها (٢١١)، فوجدت غالبا موقوفا على علي ﵁ وبعض أهل بيته، كأبي عبد الله زين العابدين وأبي جعفر الباقر ﵃ أجمعين، والمرفوع منها نحو ثلاثة وعشرين حديثا خمسة منها في الجزء الأول، والباقي في الثاني، أي بنسبة عشرة في المائة تقريبا، وإليك أرقامها: (٩ و١١ و١٥ و٢٥ و٢٨ و٣٥ و٣٩ و٤٤ و٥٠ و٥٧ و٨٠ و٨٧ و١٠٤ و١٠٧ و١٠٨ و١١٥ و١١٩ و١٢٧ و١٥٩ و١٦١ و١٩٠ و١٩٩) .\nولتعلم أيها القارئ الكريم مدى صحة قولهم أن هذا الكتاب أصح من \" صحيح البخاري \" أوعلى الأقل هو مثله عندهم، أذكر لك الحقيقة الآتية:\nوهي أن هذا العدد من الأحاديث المرفوعة، لا يثبت إسناد شيء منها لضعف رجالها، وانقطاع إسنادها، كما بينه المعلق عليه نفسه في تعليقه على كل حديث منها، حاشا الأحاديث (٥٧، ٨٠، ١٩٩)، فقد قواها، وهي مع ذلك لا تثبت أمام النقد العلمي النزيه! وخذ هذه الشهادة الآتية، التي تبين لك بوضوح حقيقة ذلك القول، وهي من المعلق عبد الحسين فقد قال بعد ما ذكر عناية الشيعة بالكتاب شرحا واختصارا\nونقدا (ص ١٩):\nوكفاك لتعرف مدى العناية بنقده أنهم أحصوا ما يشتمل عليه من الأحاديث،","vol":"3","page":199},{"text":"فكان مجموعها (١٦.١٩٩) حديثا، ثم أحصوا ما فيه من أنواع الأحاديث من جهة التوثيق والتصحيح، فعدوا الأخبار الصحيحة فكانت (٥٠٧٣) أي أقل من الثلث، وعدوا الأخبار الضعيفة، فكانت (٩٤٨٥) أي أكثر من النصف، وذلك عدا الموثق والقوي والمرسل، فانظر إلى أي مدى بلغ نقده!\nفأقول: بخ بخ لكتابهم \" الصحيح \" وأكثر من نصف أحاديثه يعني المرفوعة والموقوفة على أئمتهم غير صحيح! يشهد بذلك أشد الناس تعصبا له، ودفاعا عنه! \" وشاهد شاهد من أهلها \".\nوأنا إنما قدمت لك هذا الحديث، كمثال على تلك الأحاديث الضعيفة سندا، لتعلم أن فيها ما يقطع المبتدئ بهذا العلم الشريف ببطلانها متنا، فإن الألفاظ التي وردت فيه \" الناسخ والمنسوخ والمحكم والمتشابه \" هي كالألفاظ الأخرى التي اصطلح عليها أهل العلم، مثل \" العام والخاص، والمطلق والمقيد \" ونحوها مما أحدث بعد النبي ﷺ، لهي أكبر دليل على أنه حديث باطل موضوع، لم يقله ﷺ، ولا حدث به جعفر بن محمد عن أبيه ﵄، ولا رواه ابن شبرمة، فإنه ثقة فقيه، وهو أتقى من أن يروي الكذب على رسول الله ﷺ، وإنما هو من اختلاق بعض من دونه من الشيعة من الضعفاء والمجهولين، وفيهم بعض الغلاة والرافضة كما تقدم.\nوكأن واضع هذا الحديث عامله الله بما يستحق وضعه ليمهد به لقبول الطعن في أبي حنيفة الإمام رحمه الله تعالى باعتباره أنه يكثر من استعمال القياس، فقد روى الكليني في كتابه (رقم ١٦٦ و١٧٠) بإسنادين له عن أبي الحسن موسى بن جعفر الكاظم أنه قال:\nلعن الله أبا حنيفة كان يقول: قال علي، وقلت أنا، وقالت الصحابة، وقلت، وقد حسن أحد إسناديه المعلق عليه عبد الحسين، وهو غير حسن لأن الكليني رواه عن شيخه علي بن إبراهيم وهو القمي الذي روى حديث تحريم لحم البعير الذي حكم الطوسي الشيعي عليه بأنه محال كما سبق في ترجمته قريبا (ص ١٩٨)، وهذا يرويه عن أبيه إبراهيم وهو ابن هاشم القمي، وهو مجهول الحال أورده الطوسي في","vol":"3","page":200},{"text":"\" الفهرست \" (رقم ٦) ثم الحافظ في \" اللسان \" ولم يذكرا فيه توثيقا.\nوهذا يرويه عن ابن أبي عمير عن محمد بن حكيم.\nومحمد بن حكيم مجهول العين، ليس له ذكر عندنا أصلا، ولما أورده الطوسي برقم (٦٣٣ و٦٦٦) لم يزد على قوله:\nله كتاب! بمثل هذا السند يروي الشيعة عن أئمة أهل البيت الطعن بل اللعن في أئمة المسلمين، فإذا أنكرنا أن يصدر ذلك عن أحد من عامة أهل البيت فضلا عن أئمتهم، قالوا: بلى ذلك مروي عندنا عنهم، فإذا قلنا: \" هاتوا برهانكم إن كنتم صادقين \" وجموا! وليس ذلك غريبا منهم، ما داموا أنهم لا يتورعون عن الجهر بتكفير معاوية ﵁، كما سبق بيانه في الحديث الذي قبله، ولا عن تفسيق كبار الصحابة كأبي بكر وعمر وعائشة ﵃، وقد سمعت ذلك من بعضهم، ثم هم مع ذلك كله يتظاهرون بالدعوة إلى التفاهم والتقارب، فهلا تركوا للصلح مجالا؟ !\n<span data-type=\"title\" id=toc-1091>١٠٨٢ </span>- \" من أنكر خروج المهدي فقد كفر بما أنزل على محمد، ومن أنكر نزول عيسى بن مريم فقد كفر، ومن أنكر خروج الدجال فقد كفر، ومن لم يؤمن بالقدر خيره وشره فقد كفر، فإن جبريل ﵇ أخبرني بأن الله تعالى يقول: من لم يؤمن بالقدر خيره وشره فليتخذ ربا غيري \".\nباطل.\nرواه أبو بكر الكلاباذي في \" مفتاح معاني الآثار \" (٢٦٥/١ - ٢): حدثنا محمد ابن الحسن بن علي حدثنا أبو عبد الله الحسين بن محمد بن أحمد: حدثنا إسماعيل ابن أبي إدريس: حدثنا مالك بن أنس: حدثنا محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا حديث باطل، المتهم به شيخ الكلاباذي محمد بن الحسن، أوشيخه الحسين بن محمد بن أحمد، فقد جاء في \" الميزان \":\nمحمد بن الحسن بن علي بن راشد الأنصاري، عن وراق الحميدي، فذكر حديثا موضوعا في الدعاء عند الملتزم، وأقره الحافظ في \" اللسان \" وزاد عليه فقال:","vol":"3","page":201},{"text":"ووجدت في \" كتاب معاني الأخبار \" للكلاباذي خبرا موضوعا.\nثم ذكره بإسناد كما نقلناه عنه، إلا أنه وقع فيه عنده تحريف في بعض الأسماء، وقال عقبه مشيرا إلى الأنصاري هذا الذي ترجمه الذهبي:\nوقد غلب على ظني أنه هذا، وشيخه ما عرفته بعد البحث عنه.\nوقال في ترجمة شيخه الحسين بن محمد بن أحمد:\nعن إسماعيل بن أبي أويس عن مالك بخبر باطل مضى ذكره قفي ترجمة محمد بن الحسن ابن علي بن راشد.\nوقوله: \" مضى \" سبق قلم منه ﵀، والصواب: \" يأتي \" كما هو ظاهر، وقول المصحح في تعليقه على \" اللسان \":\nهكذا في الأصل، ولكن كيف يمكن مضيه من قبل، ولم يأت إلى الآن من اسمه محمد؟ ! فلعله تصحيف اسم آخر.\nوأقول: لا تصحيف، ولورجع إلى ترجمة محمد بن الحسن، لوجد فيها الحديث المشار إليه، ولعلم أن الخطأ في قوله \" مضى \"، والله أعلم.\nواعلم أن الإيمان بكل ما ذكر في هذا الحديث من خروج المهدي، ونزول عيسى، وبالقدر خيره وشره، كل ذلك واجب الإيمان به، لثبوته في الكتاب والسنة، ولكن ليس هناك نص في أن \" من أنكر ذلك فقد كفر \"، ومن أجل هذا أوردت الحديث وبينت وضعه، وهو ظاهر الوضع، وكأنه من وضع بعض المحدثين أوغيره من الجهلة، وضعه ليقيم به الحجة على منكري ذلك من ذوي الأهواء والمعتزلة، ولن تقوم الحجة على أحد بالكذب على رسول الله ﷺ والافتراء على الله تعالى، فقاتل الله الوضاعين ما أجرأهم على الله ﷿.\nوالتكفير ليس بالأمر السهل، نعم من أنكر ما ثبت من الدين بالضرورة بعدما قامت الحجة عليه، فهو الكافر الذي يتحقق فيه حقيقة معنى كفر، وأما من أنكر شيئا لعدم ثبوته عنده، أولشبهة من حيث المعنى، فهو ضال، وليس بكافر مرتد عن الدين شأنه في ذلك شأن من ينكر أي حديث صحيح عند أهل العلم، والله أعلم.","vol":"3","page":202},{"text":"<span data-type=\"title\" id=toc-1092>١٠٨٣ </span>- \" إذا حدثتم عني حديثا يوافق الحق فخذوا به، حدثت به أولم أحدث به \".\nموضوع.\nأخرجه العقيلي في \" الضعفاء \" (ص ٩) والهروي في \" ذم الكلام \" (٤/٧٨/٢) وابن حزم في \" الأحكام \" (٢/٧٨) من طريق أشعث بن براز عن قتادة عن عبد الله ابن شقيق عن أبي هريرة مرفوعا، وقال العقيلي:\nليس بهذا اللفظ عن النبي ﷺ إسناد يصح، وللأشعث هذا غير حديث منكر.\nوقال ابن حزم عقبه: كذاب ساقط، وأورده ابن الجوزي في \" الموضوعات \" من طريق العقيلي وذكر كلامه المتقدم وزاد:\nوقال يحيى: هذا الحديث وضعته الزنادقة، وقال الخطابي: لا أصل له، وروي من حديث يزيد بن ربيعة عن أبي الأشعث عن ثوبان، ويزيد مجهول، وأبو الأشعث لا يروي عن ثوبان.\nوتعقبه السيوطي في \" اللآليء \" (١/٢١٣) بقوله:\nقلت: هذا الطريق أخرجه (هنا بياض في الأصل) وقول المؤلف أن يزيد مجهول مردود، فإنه له ترجمة في \" الميزان \" وقد ضعفه الأكثر، وقال ابن عدي: أرجو أنه لا بأس به، وقال أبو مسهر: كان يزيد بن ربيعة فقيها غير متهم، ما ينكر عليه أنه أدرك أبا الأشعث، ولكن أخشى عليه سوء الحفظ والوهم، وقوله: إن أبا الأشعث لا يروي عن ثوبان مردود، فقد روى أبو النضر: حدثنا يزيد بن ربيعة: حدثنا أبو الأشعث الصنعاني قال: سمعت ثوبان يحدث عن النبي ﷺ أنه قال: \" قبل الجبار فيثني رجله على الجسر \". الحديث.\nقلت: في \" الميزان \" جملة حذفها السيوطي، وليس ذلك بجيد، لا سيما وهي تخالف ما يتجه إليه من تمشية حال يزيد هذا، فقال الذهبي:\nوقال الجوزجاني: أخاف أن تكون أحاديثه موضوعة، وأما ابن عدي فقال: أرجو أنه لا بأس به.","vol":"3","page":203},{"text":"وفيه إشعار بأن الذهبي لم يتبن قول ابن عدي هذا، ويؤيده أنه أورد المترجم في \" الضعفاء \" وقال:\nقال البخاري: أحاديثه منكرة، وقال النسائي: متروك.\nوقد ساق له في \" الميزان \" أحاديث مما أنكر عليه، هذا أحدها، ثم قال فيه:\nمنكر جدا.\nثم ذكر السيوطي للحديثين ثلاث طرق أخرى عن أبي هريرة أحدها واه جدا، والثاني معلول، والثالث ضعيف مع أنه أخطأ في سنده فلابد من سوقها لبيان حقيقة أمرها.\n<span data-type=\"title\" id=toc-1093>١٠٨٤ </span>- \" لا أعرفن ما يحدث أحدكم عني الحديث، وهو متكيء على أريكته فيقول: أقرأ قرآنا! ما قيل من قول حسن فأنا قلته \".\nضعيف جدا.\nأخرجه ابن ماجه (٢١): حدثنا علي بن المنذر: حدثنا محمد بن الفضيل: حدثنا المقبري عن جده عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد واه جدا، رجاله كلهم ثقات غير المقبري، وهو عبد الله بن سعيد بن أبي سعيد المقبري، قال البخاري:\nتركوه، وكذا قال الذهبي في \" الضعفاء \".\nنحوه قول الحافظ في \" التقريب \":\nمتروك، وقال يحيى بن سعيد:\nجلست إليه مجلسا فعرفت فيه الكذب.\nقلت: وهذا الحديث لم يورده البوصيري في \" الزوائد \" مع أنه على شرطه، فكأنه ذهل عنه، ولذلك لم يتكلم عليه أبو الحسن السندي في حاشيته على ابن ماجه!\nولا محمد فؤاد عبد الباقي في تعليقه عليه! وذكره السيوطي في \" اللآليء المصنوعة \" (١/٣١٤) شاهدا لحديث ابن بزار المتقدم، وتبعه على ذلك ابن عراق في \" تنزيه الشريعة \" (١/٦٢٤) ساكتين عليه، ولا يخفى أن حديث مثل هذا المتهم بالكذب لا يصح شاهدا، إنما يصلح لذلك العدل السيئ الحفظ الذي لم يكثر خطؤه ولم يتهم،","vol":"3","page":204},{"text":"كما هو معلوم في \" المصطلح \".\nوجد المقبري هو ابن سعيد كما سبق وهو ثقة، وقد روى عن أبيه سعيد بن أبي سعيد بإسناد أصلح من هذا وهو معلوم، وهو:\n<span data-type=\"title\" id=toc-1094>١٠٨٥ </span>- \" إذا حدثتم عني بحديث تعرفونه ولا تنكرونه، قلته أولم أقله فصدقوا به، فإني أقول ما يعرف ولا ينكر، وإذا حدثتم بحديث تنكرونه ولا تعرفونه، فكذبوا به، فإني لا أقول ما ينكر، ولا يعرف \".\nضعيف.\nأخرجه المخلص في \" الفوائد المنتقاة \" (٩/٢١٨/١) والدارقطني في \" سننه \" (ص ٥١٣) والخطيب في \" تاريخ بغداد \" (١١/٣٩١) والهروي في \" ذم الكلام \" (٤/٧٨/٢) وكذا أحمد كما في \" المنتخب \" (١٠/١٩٩/٢) لابن قدامة، وليس هو في \" المسند \" كلهم عن يحيى بن آدم: حدثنا ابن أبي ذئب عن سعيد بن أبي سعيد المقبري (زاد الدارقطني والخطيب: عن أبيه) عن أبي هريرة مرفوعا به.\nوقال الهروي: لا أعرف علة هذا الحديث، فإن رواته كلهم ثقات، والإسناد متصل.\nقلت: قد عرف علته وكشف عنها الإمام البخاري رحمه الله تعالى، ثم أبو حاتم الرازي، فقال الأول في \" التاريخ الكبير \" (٢/١/٤٣٤):\nوقال ابن طهمان عن ابن أبي ذئب عن سعيد المقبري عن النبي ﷺ:\n\" ما سمعتم عني من حديث تعرفونه فصدقوه \"، وقال يحيى: عن أبي هريرة وهو وهم ليس فيه أبو هريرة، يعني أن الصواب في الحديث الإرسال، فهو علة الحديث.\nفإن قيل: كيف هذا ويحيى بن آدم ثقة حافظ محتج به في \" الصحيحين \"، وقد وصله بذكر أبي هريرة فهي زيادة من ثقة فيجب قبولها؟، فأقول: نعم هو ثقة كما ذكرنا، ولكن هذا مقيد بما إذا لم يخالف من هو أوثق منه وأحفظ، أوالأكثر منه عددا، وفي صنيع البخاري السابق ما يشعرنا بذلك، وقد أفصح عنه بعض المحدثين فقال ابن شاهين في \" الثقات \":","vol":"3","page":205},{"text":"قال يحيى بن أبي شيبة: ثقة صدوق ثبت حجة ما لم يخالف من هو فوقه مثل وكيع وقد خالف هنا ابن طهمان واسمه إبراهيم كما سبق، وهو ثقة محتج به في \" الصحيحين \"، ولا أقول إنه فوق يحيى، ولكن معه جماعة من الثقات تابعوه على إرساله، وذلك ما أعل به الحديث الإمام أبو حاتم، فقال ابنه في \" العلل \" (٢/٣١٠/٣٤٤٥): سمعت أبي وحدثنا عن بسام بن خالد عن شعيب بن إسحاق عن ابن أبي ذئب عن سعيد المقبري عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ:\n\" إذا بلغكم عني حديث حسن يحسن بي أن أقوله فأنا قلته، وإذا بلغكم عني حديث لا يحسن بي أن أقوله فليس مني ولم أقله \".\nقال أبي: هذا حديث منكر، الثقات لا يرفعونه.\nيعني لا يجاوزون به المقبري، ولا يذكرون في إسناده أبا هريرة، وإنما تأولت كلامه بهذا لأمرين:\nالأول: ليوافق كلام البخاري المتقدم فإنه صريح في ذلك.\nوالآخر: أن تفسير كلامه على ظاهره مما لا يعقل قصده من مثله، لأنه والحالة هذه لا طائل من إعلاله بالوقف، فإن صيغته تنبىء عن أن الحديث مرفوع معنى، صدر ممن كلامه تشريع، ولأن المعنى حينئذ أن أبا هريرة ﵁ قال هذا الكلام وصح ذلك عنه! فهل يعقل أن يقول هذا مسلم فضلا عن هذا الإمام؟ !\nفإن قيل: فقد تابع يحيى بن آدم على وصله شعيب بن إسحاق هذا وهو ثقة محتج به في \" الصحيحين \" أيضا، فلم لا يرجح الوصل على الإرسال؟\nقلت: ذلك لأن الطريق إلى شعيب غير صحيح، فإن بسام بن خالد الراوي عنه غير معروف، فقد أورده الذهبي في \" الميزان \" ثم العسقلاني في \" اللسان \"، ولم يزيدا في ترجمته على أن ساقا له هذا الحديث من طريق ابن أبي حاتم وكلام أبيه فيه! وأما قول الشيخ المحقق العلامة المعلمي اليماني فيما علقه على \" الفوائد المجموعة \" للشوكاني (ص ٢٨٠) في بسام هذا: صوابه: هشام،","vol":"3","page":206},{"text":"فكان يمكن أن يكون كذلك لولا أن الذهبي والعسقلاني نقلاه كما وقع في المطبوعة من \" العلل \" إلا أن يقال: إن نسخة الشيخين المذكورين فيها خطأ، وهو بعيد جدا.\n<span data-type=\"title\" id=toc-1095>١٠٨٦ </span>- \" لا أعرفن أحدا منكم أتاه عني حديث وهو متكيء في أريكته فيقول: اتلوا به علي قرآنا! ما جاءكم عني من خير قلته أولم أقله فأنا أقوله، وما أتاكم من شر فإني لا أقول الشر \".\nضعيف.\nأخرجه أحمد (٢/٤٨٣) والبزار (رقم ١٢٦ كشف الأستار) عن أبي معشر عن سعيد عن أبي هريرة مرفوعا.\nقلت: وهذا سند ضعيف من أجل أبي معشر، واسمه نجيح بن عبد الرحمن السندي، قال الحافظ في \" التقريب \":\nضعيف، أسن واختلط.\nوقال عبد الحق الإشبيلي في \" الأحكام \" (٧/٢):\nلم يكن قويا في الحديث.\nوقال الهيثمي في \" المجمع \" (١/١٥٤): رواه أحمد والبزار، وفيه أبو معشر نجيح ضعفه أحمد وغيره، وقد وثق \".\nقلت: وقد تابعه المقبري، وهو عبد الله بن سعيد، أخرجه ابن ماجه (رقم ٢١) نحوه وهو متهم، وقد تقدم حديثه قريبا برقم (١٠٨٤) .\nتنبيه: أورد السيوطي هذا الحديث في \" اللآليء \" (١/٢١٣ - ٢١٤) من رواية أحمد بإسناد آخر له عن أبي هريرة، وذلك من أوهام السيوطي ﵀، تبعه الشوكاني في \" الفوائد المجموعة \" (ص ٢٧٩) ولم يتنبه له ابن عراق في \" تنزيه الشريعة \" (١/٢٦٤)، فإنه لا أصل له بالإسناد المشار إليه، لا في \" المسند \"، ولا في غيره، وإنما روى أحمد (٢/٣٦٦) به حديثا آخر متنه:\n\" المؤمن القوي خير وأفضل وأحب إلى الله من المؤمن الضعيف، وفي كل","vol":"3","page":207},{"text":"خير.. \" الحديث وهو صحيح مخرج في \" ظلال الجنة \" (٣٥٦) .\nوجملة القول: أن هذه الأحاديث الأربعة عن أبي هريرة ليس فيها شيء يصح، وهي تدور على ثلاث طرق عنه، فالأوليان منها ليس لها إلا إسناد واحد، وفيها متهم ومتروك، والأخرى لها ثلاثة أسانيد، تدور كلها على سعيد بن أبي سعيد المقبري وهي كلها ضعيفة وبعضها أشد ضعفا من بعض كما سبق بيانه، ولهذا قال الشوكاني في \" الفوائد \" عقب هذه الطرق (٢٨١):\nوبالجملة، فهذا الحديث بشواهده لم تسكن إليه نفسي، مع أنه لم يكن في إسناد أحمد، ولا في إسناد ابن ماجه من يتهم بالوضع، فالله أعلم، وإني أظن أن ابن الجوزي قد وفق للصواب بذكره في موضوعاته.\nقلت: وما ذكره في إسناد ابن ماجه غير مسلم، فإن فيه عبد الله بن سعيد بن أبي سعيد المقبري وهو متهم كما تقدم.\nوأقول: ومن الممكن إعلال الطريق الخرى بسعيد بن أبي سعيد نفسه، فإنه وإن كان ثقة ومن رجال الشيخين فقد كان اختلط كما ذكر غير واحد من الأئمة منهم ابن سعد ويعقوب بن شيبة، وكذا ابن حبان فقال في كتابه \" الثقات \" (١/٦٣):\nوكان اختلط قبل أن يموت بأربع سنين.\nوقول الذهبي:\nشاخ ووقع في الهرم ولم يختلط.\nفلا أدري ما وجهه بعد أن ثبت اختلاطه من ذكرنا من العلماء والمثبت مقدم على النافي؟ ! وكذلك قوله:\nما أحسب أن أحدا أخذ عنه في الاختلاط، فإن ابن عيينة أتاه فرأى لعابه يسيل فلم يحمل عنه، فهذا مما لا دليل عليه إلا الظن، والحق أن مثل سعيد هذا ينتقى حديثه، فلا يقبل كله، ولا يطرح كله، وما أظن الشيخين أخرجا له إلا على هذا النهج، إن كان ثبت عندهما اختلاطه.\nوقد روي الحديث عن غير أبي هريرة من أصحاب النبي ﷺ، ولكن طرقها مما لا","vol":"3","page":208},{"text":"تقوم الحجة بها أيضا، وإليك بيانها:\n<span data-type=\"title\" id=toc-1096>١٠٨٧ </span>- \" إنها تكون بعدي رواة يروون عني الحديث، فاعرضوا حديثهم على القرآن، فما وافق القرآن فخذوا به، وما لم يوافق القرآن فلا تأخذوا به \".\nضعيف.\nأخرجه الدارقطني (٥١٣) والهروي في \" ذم الكلام \" (٧٨/٢) عن أبي بكر بن عياش عن عاصم عن زر بن حبيش عن علي بن أبي طالب مرفوعا، وأعله الدارقطني فقال: هذا وهم، والصواب عن عاصم عن زيد، عن علي بن الحسين مرسلا عن النبي ﷺ.\nقلت: وأبو بكر بن عياش وإن كان من رجال البخاري ففي حفظه ضعف، ولهذا قال الحافظ في \" التقريب \":\nثقة عابد، إلا أنه لما كبر ساء حفظه، وكتابه صحيح.","vol":"3","page":209},{"text":"<span data-type=\"title\" id=toc-1097>١٠٨٨ </span>- \" سيفشوعني أحاديث، فما أتاكم من حديثي فاقرأوا كتاب الله، واعتبروه، فما وافق كتاب الله فأنا قلته، وما لم يوافق كتاب الله فلم أقله \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٩٤/٢): حدثنا علي بن سعيد الرازي: أخبرنا الزبير بن محمد بن الزبير الرهاوي: أخبرنا قتادة بن الفضيل عن أبي حاضر عن الوضين بن سالم عن عبد الله عن عبد الله بن عمر مرفوعا به.\nقلت: وهذا سند ضعيف وفيه علل:\nالأولى: الوضين بن عطاء فإنه سيىء الحفظ.\nالثانية: قتادة بن الفضيل، قال الحافظ في \" التقريب \":\nمقبول، يعني عند المتابعة.\nالثالثة: أبو حاضر هذا أورده الذهبي في \" الميزان \" ثم الحافظ في \" اللسان \"\nفي \" باب الكنى \" ولم يسمياه، وقالا:","vol":"3","page":209},{"text":"عن الوضين بن عطاء، مجهول.\nقلت: فليس هو المسمى عثمان بن حاضر المترجم في \" التهذيب \"، فإنه تابعي يروي عن العبادلة وغيرهم، ولا هو المسمى عبد الملك بن عبد ربه بن زيتون الذي أورده ابن حبان في \" الثقات \" (٢/١٧٣) وقال:\nيروي عن رجل عن ابن عباس، عداده في أهل الشام، روى عنه أهلها، كنيته أبو حاضر.\nوكذا في \" الجرح والتعديل \" (٢/٢/٣٥٩) إلا أنه قال:\nروى عنه عيسى بن يونس.\nولم يذكر فيه جرحا ولا تعديلا.\nوأما قول الهيثمي في \" المجمع \" (١/١٧٠):\nرواه الطبراني في \" الكبير \" وفيه أبو حاضر عبد الملك بن عبد ربه وهو منكر الحديث.\nففيه نظر، فقد علمت أن أبا حاضر هذا من أتباع التابعين، وأما المترجم فهو من أتباع أتباعهم، ثم هو قد أخذ قوله: منكر الحديث من \" الميزان \" و\" اللسان \"، وهما ذكراه في ترجمة \" عبد الملك به عبد ربه الطائي \"، فهل الطائي هذا هو أبو حاضر عبد الملك؟ ذلك ما لا أظنه، والله أعلم.\nالرابعة: الزبير بن محمد الرهاوي، فإني لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-1098>١٠٨٩ </span>- \" ستبلغكم عني أحاديث، فاعرضوها على القرآن، فما وافق القرآن فالزموه، وما خالف القرآن فارفضوه \".\nضعيف جدا.\nأخرجه الهروي في \" ذم الكلام \" (٧٨/٢) عن صالح المري: حدثنا الحسن قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا سند ضعيف مرسل، الحسن هو البصري.\nوصالح المري هو ابن بشير وهو ضعيف جدا، أورده الذهبي في \" الضعفاء \":\nقال النسائي وغيره: متروك.","vol":"3","page":210},{"text":"وقال الحافظ في \" التقريب \": ضعيف.\n<span data-type=\"title\" id=toc-1099>١٠٩٠ </span>- \" ما حدثتم عني مما تعرفونه فخذوه، وما حدثتم عني مما تنكرونه، فلا تأخذوا به، فإني لا أقول المنكر، ولست من أهله \".\nضعيف جدا.\nأخرجه الخطيب في \" الكفاية \" (٤٣٠) عن سليم أبي مسلم المكي وهو ابن مسلم عن يونس بن يزيد عن الزهري عن محمد بن جبير بن مطعم عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا سند ضعيف جدا، آفته سليم المكي وهو الخشاب، قال ابن معين:\nجهني خبيث.\nوقال النسائي: متروك الحديث.\nوقال أحمد: لا يساوي حديثه شيئا.","vol":"3","page":211},{"text":"<span data-type=\"title\" id=toc-1100>١٠٩١ </span>- \" من حج بمال حرام فقال: لبيك اللهم لبيك، قال الله ﷿ له: لا لبيك ولا سعديك، وحجك مردود عليك \".\nضعيف.\nرواه ابن مردويه في \" ثلاثة مجالس من الأمالي \" (١٩٢/١ - ٢) ومن طريقه الأصبهاني في \" الترغيب \" (ص ٢٧٤ - مصورة الجامعة الإسلامية) وابن الجوزي في \" منهاج القاصدين \" (١/٥٩/١) عن الدجين بن ثابت اليربوعي: أخبرنا أسلم مولى عمر ابن الخطاب عن عمر بن الخطاب مرفوعا.\nقلت: وهذا إسناد ضعيف، الدجين هذا أورده الذهبي في \" الضعفاء \" وقال:\nلا يحتج به.\nوقال في \" الميزان \":","vol":"3","page":211},{"text":"قال ابن معين: ليس حديثه بشيء، وقال أبو حاتم وأبو زرعة: ضعيف، وقال النسائي: ليس بثقة، وقال الدارقطني وغيره: ليس بالقوي.\nوذكر المنذري في \" الترغيب \" (٢/١١٤) أن الأصبهاني رواه يعني في \" الترغيب \" من حديث أسلم مولى عمر بن الخطاب مرسلا.\nذكره عقب الحديث الآتي وأشار إلى تضعيفهما.\n<span data-type=\"title\" id=toc-1101>١٠٩٢ </span>- \" من أم هذا البيت من الكسب الحرام، شخص في غير طاعة الله، فإذا أهل ووضع رجله في الغرز أوالركاب وانبعثت به راحلته قال: لبيك اللهم لبيك، ناداه مناد من السماء: لا لبيك ولا سعديك، كسبك حرام، وزادك حرام، فارجع مأزورا غير مأجور، وأبشر بما يسوؤك، وإذا خرج الرجل حاجا بمال حلال، ووضع رجله في الركاب، وانبعثت به راحلته قال: لبيك اللهم لبيك، ناداه مناد من السماء: لبيك وسعديك، قد أجبتك، راحلتك حلال، وثيابك حلال، وزادك حلال، فارجع مأجورا غير مأزور، وأبشر بما يسرك \".\nضعيف جدا.\nرواه البزار في \" مسنده \" (رقم - ١٠٧٩) من طريق سليمان بن داود: حدثنا يحيى ابن أبي كثير عن أبي سلمة عن أبي هريرة به وقال:\nالضعف بين على أحاديث سليمان ولا يتابعه عليها أحد، وهو ليس بالقوي!\nوقال الهيثمي في \" مجمع الزوائد \" (٣/٢١٠):\nرواه البزار وفيه سليمان بن داود اليمامي وهو ضعيف \".\nقلت: بل هو ضعيف جدا، قال الذهبي في \" الميزان \":\nقال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث، وقد مر معنا أن البخاري قال: من قلت فيه: منكر الحديث، فلا تحل رواية حديثه، وقال ابن حبان: ضعيف، وقال آخر: متروك.","vol":"3","page":212},{"text":"وقال في \" الضعفاء \": ضعفوه.\nوالحديث أورده المنذري في \" الترغيب \" (٢/١١٤) عن أبي هريرة بنحوه مع تقديم الحاج بالمال الحلال على الحاج بالمال الحرام، وقال:\nرواه الطبراني في (الأوسط)، وأشار إلى ضعفه.\nقلت: وهو عنده (رقم - ٥٣٦١) من طريق اليمامي المذكور.\n<span data-type=\"title\" id=toc-1102>١٠٩٣ </span>- \" يأتي على الناس زمان يحج أغنياء أمتي للنزهة، وأوساطهم للتجارة وقراؤهم للرياء والسمعة، وفقراؤهم للمسألة \".\nضعيف.\nأخرجه الخطيب (١٠/٢٩٦) ومن طريقه ابن الجوزي في \" منهاج القاصدين \" (١/٦٤/١ - ٢): حدثنا أبو القاسم عبد الرحمن بن الحسن السرخسي - قدم علينا الحج - قال: حدثنا إسماعيل بن جميع، قال: حدثنا مغيث بن أحمد عن فرقد السبخي، كذا وفي \" المنهاج \" مغيث بن أحمد البلخي قال حدثني سليمان بن عبد الرحمن عن مخلد بن عبد الرحمن الأندلسي عن محمد بن عطاء الدلهي ليس في \" المنهاج \" الدلهي عن جعفر ابن سليمان قال: حدثنا ثابت عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد مظلم، كل من دون جعفر بن سليمان لم أجد له ترجمة، سوى شيخ الخطيب عبد الرحمن بن الحسن، فإنه أورده في \" تاريخه \" وساق له هذا الحديث، ولم يزد! والحديث أورده السيوطي في \" الجامع الكبير \" (٣/٧٦/١ ٩ من رواية الخطيب والديلمي.","vol":"3","page":213},{"text":"<span data-type=\"title\" id=toc-1103>١٠٩٤ </span>- \" إن في المعاريض لمندوحة عن الكذب \".\nضعيف.\nرواه أبو سعيد بن الأعرابي في \" معجمه \" (٩٧/١): أخبرنا أنيس أخبرنا إسماعيل ابن إبراهيم الترجماني حدثنا داود بن الزبرقان عن سعيد عن قتادة عن زرارة","vol":"3","page":213},{"text":"بن أبي أوفى عن عمران بن حصين.\nومن طريق أبي سعيد رواه القضاعي (٨٥/١) وقال: أنيس أبو عمرو المستملي.\nورواه ابن الجوزي في \" منهاج القاصدين \" (١/١٨٧/١) من طريق ابن أبي الدنيا، وابن عدي (١٢٨/٢) ومن طريقه البيهقي في \" السنن \" (١٠/١٩٩) من طريق أخرى عن الترجماني به، وقال:\nتفرد برفعه داود بن الزبرقان، قال ابن عدي:\nوعامة ما يرويه مما لا يتابعه أحد عليه.\nقلت: وهو ضعيف جدا، قال أبو داود:\nضعيف ترك حديثه.\nوقال النسائي: ليس بثقة.\nوقال الجوزجاني: كذاب.\nوفي \" التقريب \": متروك، وكذبه الأزدي.\nقلت: وقد خولف في إسناده، فأخرجه البيهقي من طريق عبد الوهاب بن عطاء: أنبأ سعيد هو ابن أبي عروبة عن قتادة عن مطرف عن عمران أنه قال: فذكره موقوفا عليه وقال: هذا هو الصحيح موقوف.\nقلت: وكذلك رواه شعبة عن قتادة به موقوفا عليه، ولفظه: قال مطرف بن عبد الله بن الشخير: صحبت عمران بن حصين إلى البصرة فما أتى علينا يوم إلا أنشدنا فيه الشعر، وقال: فذكره.\nرواه البخاري في \" الأدب المفرد \" (رقم ٨٨٥)، وقال ابن الجوزي:\nورواه أبو عوانة عن قتادة عن مطرف فوقفه، وهو الأشبه.\nقلت: ورواه البيهقي بسند صحيح عن عمر بن الخطاب موقوفا عليه، والغزالي","vol":"3","page":214},{"text":"مع تساهله فقد أورد الحديث في \" الإحياء \" (٩/٤٤) طبع لجنة نشر الثقافة الإسلامية موقوفا عن عمر وغيره.\nثم رأيته مرفوعا من طريق أخرى، فقال ابن السني في \" عمل اليوم والليلة \" ٣٢٢): أخبرنا محمد بن جرير الطبري: حدثنا الفضل بن سهل الأعرج: حدثنا سعيد بن أوس: حدثنا شعبة (١) عن قتادة به مرفوعا.\nقلت: وهذا إسناد جيد رجاله ثقات معروفون غير الفضل بن سهل الأعرج، قال ابن أبي حاتم (٣/٢/٦٣): سئل أبي عنه فقال: صدوق.\nلكن سعيدا هذا، قد تكلم فيه بعضهم من قبل حفظه، فلا يطمئن القلب لمخالفته لمثل شعبة ومن معه ممن أوقفه.\nوالحديث مما سود به الشيخ نسيب الرفاعي كتابه الذي سماه \" تيسير العلي القدير لاختصار تفسير ابن كثير، فإنه رغم تنصيصه في مقدمته أنه التزم فيه أن لا يورد فيه الأحاديث الضعيفة التي وقعت في أصله: \" تفسير ابن كثير \"، فقد ذكر في كتابه هذا عشرات الأحاديث الضعيفة والمنكرة، وسيأتي التنبيه على بعضها إن شاء الله تعالى، وهذا أحدها (٣/٤٦٥)، وتقدم بعض آخر منها.\n<span data-type=\"title\" id=toc-1104>١٠٩٥ </span>- \" يا بلال! غن الغزل \".\nباطل لا أصل له.\nولعله في بعض كتب الأدب التي تروي ما هب ودب من مثل كتاب أبي الفرج الأصبهاني \" الأغاني \"! فقد أورد هذا الحديث مؤلفوا كتاب \" التربية الموسيقية \" (ص ٦٥ - طبع سنة ١٩٦٤ - ١٩٦٥) دون أن يعزوه إلى كتاب!\n_________\n(١) كذا الأصل، وأظنه تصحيفا، والصواب \" سعيد \" وهو ابن أبي عروبة، فإنه الذي في شيوخ سعيد بن أوس. اهـ.","vol":"3","page":215},{"text":"<span data-type=\"title\" id=toc-1105>١٠٩٦ </span>- \" إذا أعطيتم الزكاة فلا تنسوا ثوابها أن تقولوا: اللهم اجعلها مغنما، ولا تجعلها مغرما \".","vol":"3","page":215},{"text":"موضوع.\nرواه ابن ماجه (رقم ١٧٩٧) وابن عساكر (٧/٢٢٥/٢) عن البختري متفق على ضعفه.\nوقال المناوي في \" فيض القدير \":\nقال في الأصل: وضعف، وذلك لأن فيه سويد بن سعيد قال أحمد: متروك.\nقلت: إنما علة الحديث البختري هذا، فإنه عند ابن عساكر من طريق أخرى عنه فانتفت التهمة عن الوليد وسعيد وانحصرت في البختري وهو متهم، فقد قال أبو نعيم: روى عنه أبيه عن أبي هريرة موضوعات.\nوكذا قال الحاكم والنقاش، وقال ابن حبان:\nضعيف ذاهب، لا يحل الاحتجاج به إذا انفرد وليس بعدل، فقد روى عن أبيه عن أبي هريرة نسخة فيها عجائب.\nوقال الأزدي: كذاب ساقط.\n<span data-type=\"title\" id=toc-1106>١٠٩٧ </span>- \" إني لأجد نفس الرحمن من قبل اليمن \".\nضعيف.\nأخرجه الإمام أحمد، قال (٢/٥٤١): حدثنا عصام بن خالد: حدثنا حريز، وفي الأصل: جرير وهو تصحيف عن شبيب أبي روح أن أعرابيا أتى أبا هريرة فقال: يا أبا هريرة! حدثنا عن النبي ﷺ، فذكر الحديث فقال: قال النبي ﷺ:\n\" ألا إن الإيمان يمان، والحكمة يمانية، وأجد نفس ربكم من قبل اليمن، وقال المغيرة (١): من قبل المغرب، ألا إن الكفر والفسوق وقسوة القلب في الفدادين\n_________\n(١) لم أدر من المغيرة هذا؟ وليس له ذكر في سند الحديث. اهـ","vol":"3","page":216},{"text":"أصحاب الشعر والوبر، الذين يغتالهم الشياطين على أعجاز الإبل \".\nوأورده الهيثمي في \" المجمع \" (١٠/٥٦) من رواية أحمد إلى قوله: \" من قبل اليمن \" ثم قال:\n\" ورجاله رجال الصحيح غير شبيب وهو ثقة \". ومثله قول شيخه الحافظ العراقي في \" تخريج الإحياء \" (١/٩٢):\n\" رواه أحمد، ورجاله ثقات \".\nقلت: في النفس من شبيب شيء، فإنه يصرح بتوثيقه أحد غير ابن حبان (١/٨٦)، وقول أبي داود: \" شيوخ حريز كلهم ثقات \" ليس نصا في توثيقه لشبيب بالذات، لاحتمال أن أبا داود لم يعلم أولم يخطر في باله حين قال ذلك أن شبيبا من شيوخ حريز، وقد أورده ابن أبي حاتم في \" الجرح والتعديل \" (٢/١/٣٥٨) ولم يحك فيه جرحا ولا توثيقا، ولعله لذلك قال ابن القطان:\n\" شبيب لا تعرف له عدالة \".\nوأيضا فقد روى الحديث جماعة من التابعين الثقات عن أبي هريرة لم يذكر أحد منهم فيه هذه الجملة \" وأجد نفس ربكم من قبل اليمن \"، أخرجه كما ذكرنا الشيخان في \" صحيحيهما \" وأحمد (٢/٢٣٥ و٢٥٢ و٢٥٨ و٢٦٧ و٢٦٩ و٢٧٧ و٣٧٢ و٣٨٠ و٤٠٧ و٤٢٥ و٤٥٧ و٤٧٤ و٤٨٠ و٤٨٤ و٤٨٨ و٥٠٢ و٥٤١) فهي عندى منكرة، أو على الأقل شاذة.\n(تنبيه): أورد الحديث الشيخ العجلوني في \" كشف الخفاء \" وقال (١/٢١٧):\n\" قال العراقي: لم أجد له أصلا \"!\nقلت: ينافي ما نقلته عن كتابه \" التخريج \" فالله أعلم بصحة نقل العجلوني عنه.\n<span data-type=\"title\" id=toc-1107>١٠٩٨ </span>- \" ليس الإيمان بالتمني ولا بالتحلي، ولكن ما وقر في القلب وصدقه العمل، العلم علم باللسان وعلم بالقلب، فأما علم القلب فالعلم النافع، وعلم اللسان حجة الله على بني آدم \".","vol":"3","page":217},{"text":"موضوع.\nرواه ابن النجار في \" الذيل \" (١٠/٨٨/٢) عن عبد السلام بن صالح: حدثنا يوسف ابن عطية: حدثنا قتادة عن الحسن عن أنس مرفوعا.\nقلت: وهذا إسناد هالك، يوسف بن عطية وهو الصفار الأنصاري قال البخاري:\n\" منكر الحديث \".\nوقال النسائي والدولابي:\n\" متروك الحديث \". زاد النسائي: \" وليس بثقة \".\nوعبد السلام بن صالح، وهو أبو الصلت الهروي أورده الذهبي في \" الضعفاء \" وقال:\n\" اتهمه بالكذب غير واحد، قال أبو زرعة: لم يكن بثقة، وقال ابن عدي: متهم.\nوقال غيره: رافضي \".\nقلت: وقد رواه بعض الضعفاء عن الحسن موقوفا عليه.\nأخرجه ابن أبي شيبة في \" كتاب الإيمان \" (رقم ٩٣ بتحقيقي) من طريق جعفر بن سليمان: نا زكريا قال: سمعت الحسن يقول:\n\" إن الإيمان ليس بالتحلي ولا بالتمني، إنما الإيمان ما وقر في القلب وصدقه العمل \".\nوهذا سند ضعيف من أجل زكريا هذا وهو ابن حكيم الحبطي، قال الذهبي في \" الميزان \":\n\" هالك \". وأقره الحافظ في \" اللسان \". لكن قال المناوي في \" الفيض \" تحت قول السيوطي: \" رواه ابن النجار والديلمي في \" مسند الفردوس \" عن أنس \": \" قال العلائي: حديث منكر، تفرد به عبد السلام بن صالح العابد، قال النسائي متروك. وقال ابن عدي: مجمع على ضعفه، وقد روي معناه بسند جيد عن الحسن من قوله. وهو الصحيح. إلى هنا كلامه، وبه يعرف أن سكوت المصنف عليه لا يرضى \" قلت: فلعل العلائي وقف على سند آخر لهذا الأثر عن الحسن؛ ولذلك جوده. والله أعلم.","vol":"3","page":218},{"text":"<span data-type=\"title\" id=toc-1108>١٠٩٩ </span>- \" كان رسول الله ﷺ يصوم يوم السبت ويوم الأحد، أكثر مما يصوم من الأيام، ويقول: إنهما عيد المشركين، فأنا أحب أن أخالفهم \".\nضعيف.\nأخرجه أحمد (٦/٣٢٤) وابن خزيمة (٢١٦٧) وابن حبان (٩٤١) والحاكم (١/٤٣٦) وعنه البيهقي (٤/٣٠٣) من طريق عبد الله بن محمد بن عمر بن علي قال: حدثنا أبي عن كريب أنه سمع أم سلمة تقول: فذكره. وقال الحاكم: \" إسناده صحيح \". ووافقه الذهبي.\nقلت: وفي هذا نظر؛ لأن محمد بن عمر بن علي ليس بالمشهور، وقد ترجمه ابن أبي حاتم (٤/١/١٨/٨١) ولم يذكر فيه جرحا ولا تعديلا. وأما ابن حبان فذكره في \" الثقات \" على قاعدته! وأورده الذهبي في \" الميزان \" وقال:\n\" ما علمت به بأسا، ولا رأيت لهم فيه كلاما، وقد روى له أصحاب السنن الأربعة \".\nثم ذكر له حديثا رواه النسائي ثم قال:\n\" وأورده عبد الحق الإشبيلي في \" أحكامه الوسطى \"، وقال: إسناده ضعيف.\nوقال ابن القطان: هو كما ذكر ضعيف، فلا يعرف حال محمد بن عمر. ثم ذكر له بعد حديث كريب عن أم سلمة (قلت: فساق هذا ثم قال:) أخرجه النسائي، قال ابن القطان: فأرى حديثه حسنا. يعني لا يبلغ الصحة \".\nقلت: فأنت ترى أن ابن القطان تناقض في ابن عمر هذا، فمرة يحسن حديثه، ومرة يضعفه، وهذا الذي يميل القلب إليه لجهالته، لا سيما وحديثه هذا مخالف بظاهره لحديث صحيح ولفظه:\n\" لا تصوموا يوم السبت إلا فيما افترض عليكم، وإن لم يجد أحدكم إلا لحاء عنبة، أو عود شجرة فليمضغه \".\nأخرجه أصحاب السنن وغيرهم وحسنه الترمذي وصححه الحاكم، وإسناده","vol":"3","page":219},{"text":"صحيح، بل له طريقان آخران صحيحان، كما بينته في \" الإرواء \" (رقم ٩٦٠) .\nوفيه علة أخرى، وهي أن عبد الله بن محمد بن عمر حاله نحو حال أبيه، لم يوثقه غير ابن حبان، وقال ابن المديني:\n\" وسط \". وقال الحافظ:\n\" مقبول \". يعني عند المتابعة، وإلا فلين الحديث كما نص عليه في المقدمة ولم يتابع في هذا الحديث، فهو لين.\nولم أكن قد تنبهت لهذه العلة في تعليقي على \" صحيح ابن خزيمة \"، فحسنت ثمة إسناده، والصواب ما اعتمدته هنا. والله أعلم.\n<span data-type=\"title\" id=toc-1109>١١٠٠ </span>- \" فضلت على آدم بخصلتين: كان شيطاني كافرا فأعانني الله عليه حتى أسلم، وكن أزواجي عونا لي، وكان شيطان آدم كافرا، وكانت زوجته عونا له على خطيئته \".\nموضوع.\nأخرجه أبو طالب مكي المؤذن في \" حديثه \" (ق ٢٣٣/١) والخطيب في \" تاريخ بغداد \" (٣/٣٣١) والبيهقي في \" دلائل النبوة \" (ج٢ باب ما تحدث رسول الله ﷺ بنعمة ربه) عن محمد بن الوليد بن أبان بن أبي جعفر: حدثنا إبراهيم بن صرمة عن يحيى بن سعيد عن نافع عن ابن عمر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد موضوع، آفته أبو جعفر هذا، وهو القلانسي البغدادي، قال الذهبي في \" الميزان \":\n\" قال ابن عدي: كان يضع الحديث، وقال أبو عروبة: كذاب. فمن أباطيله ... \" قلت: فذكر له أحاديث هذا أحدها.\nقلت: إبراهيم بن صرمة ضعفه الدارقطني وغيره. وقال ابن عدي:\n\" عامة حديثه منكر المتن والسند \". وقال أبو حاتم:\n\" شيخ \".","vol":"3","page":220},{"text":"وقال ابن معين:\n\" كذاب خبيث \". كذا في \" الميزان \".\nقلت: وقد سود السيوطي كتابه \" الجامع الصغير \"، فأورد فيه هذا الحديث الباطل من رواية البيهقي وحده في \" الدلائل \"، فتعقبه المناوي بالقلانسي وقول الذهبي فيه. وفاتته العلة الأخرى وهي ابن صرمة هذا. وأما في \" التيسير \" فقال: \"\nوفيه كذاب \".\n<span data-type=\"title\" id=toc-1110>١١٠١ </span>- \" أعلم الناس من يجمع علم الناس إلى علمه، وكل صاحب علم غرثان \".\nضعيف.\nرواه أبو يعلى في \" مسنده \" (١٢٠/٢) وعنه الديلمي في \" مسند الفردوس \" (١/١/١٢١) عن مسعدة بن اليسع عن شبل بن عباد عن عمرو بن دينار عن جابر بن عبد الله:\nأن رجلا جاء إلى النبي ﷺ قال: أي الناس أعلم؟ قال: من جمع ... \".\nقلت: وهذا إسناد موضوع آفته مسعدة هذا، قال الذهبي في \" الميزان \":\n\" هالك، كذبه أبو داود، وقال أحمد بن حنبل: حرقنا حديثه منذ دهر \".\nوقال ابن أبي حاتم (٤/١/٣٧١):\n\" سألت أبي عنه فقال: هو ذاهب منكر الحديث لا يشتغل به، يكذب على جعفر بن محمد \".\nقلت: وهذا الحديث مما سود به السيوطي \" جامعه الصغير \"، وتعقبه المناوي بقول الهيثمي (١/١٦٢):\n\" فيه مسعدة بن اليسع وهو ضعيف جدا \".\nقلت: وعليه فقوله في \" التيسير \":\n\" وإسناده ضعيف \".\nيخالف ما نقله عن الهيثمي وأقره عليه كما يخالف حال راويه مسعدة.","vol":"3","page":221},{"text":"نعم قد وجدت له متابعا قويا يمنع من الحكم على الحديث بالوضع وإن كان مرسلا، فقال الدارمي في \" سننه \" (١/٨٦): أخبرنا يعقوب بن إبراهيم: نا يحيى بن أبي بكير: نا شبل عن عمرو بن دينار عن طاووس قال: قيل: يا رسول الله! أي الناس أعلم؟ الحديث.\nقلت: وهذا إسناد صحيح رجاله كلهم ثقات رجال البخاري،؛ ولكنه مرسل.\n<span data-type=\"title\" id=toc-1111>١١٠٢ </span>- \" إن المرأة إذا خرجت من بيتها وزوجها كاره لذلك لعنها كل ملك في السماء وكل شيء مرت عليه غير الجن والإنس حتى ترجع \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (١/١٧٠/١ - ٢) عن عيسى بن المساور: حدثنا سويد ابن عبد العزيز عن محمد عن عمرو بن دينار عن ابن عمر مرفوعا وقال:\n\" لم يروه عن عمرو إلا محمد، تفرد به سويد \".\nقلت: وهو ضعيف جدا، قال الذهبي في \" الضعفاء \":\n\" قال أحمد: متروك الحديث \".\nوقال في \" الميزان \".\n\" هو واه جدا \".\nوقال الهيثمي في \" المجمع \":\n\" رواه الطبراني في \" الأوسط \" وفيه سويد بن عبد العزيز وهو متروك، وقد وثقه دحيم وغيره، وبقية رجاله ثقات \".\nقلت: وأشار المنذري في \" الترغيب \" (٣/٧٩) إلى أن الحديث حسن أو قريب من الحسن؛ فلا تغتر به.","vol":"3","page":222},{"text":"<span data-type=\"title\" id=toc-1112>١١٠٣ </span>- \" لهم ما لنا، وعليهم ما علينا. يعني أهل الذمة \".\nباطل لا أصل له.\nوقد اشتهر في هذه الأزمنة المتأخرة، على ألسنة","vol":"3","page":222},{"text":"كثير من الخطباء والدعاة والمرشدين، مغترين ببعض الكتب الفقهية، مثل \" الهداية \" في المذهب الحنفي، فقد جاء فيه، في آخر \" البيوع \":\n\" وأهل الذمة في المبايعات كالمسلمين، لقوله ﵇ في ذلك الحديث، فأعلمهم أن لهم ما للمسلمين، وعليهم ما عليهم \".\nفقال الحافظ الزيلعي في \" تخريجه \": نصب الراية \" (٤/٥٥):\n\" لم أعرف الحديث الذي أشار إليه المصنف، ولم يتقدم في هذا المعنى إلا حديث معاذ، وهو في \" كتاب الزكاة \"، وحديث بريدة وهو في \" كتاب السير \"، وليس فيهما ذلك \".\nووافقه الحافظ في \" الدراية \" (ص ٢٨٩) .\nقلت: فقد أشار الحافظان إلى أن الحديث لا أصل له عن رسول الله ﷺ، وأن صاحب \" الهداية \" قد وهم في زعمه ورود ذلك في الحديث. وهو يعني - والله أعلم - حديث ابن عباس؛ وهو الذي إليه الزيلعي:\n\" أن النبي ﷺ بعث معاذا إلى اليمن فقال: إنك تأتي قوما أهل كتاب، فادعهم إلى شهادة أن لا إله إلا الله، وأني رسول الله، فإن هم أطاعوك، فأعلمهم أن الله افترض عليهم صدقة في أموالهم.. \" الحديث. وهو متفق عليه. فليس فيه - ولا في غيره - ما عزاه إليه صاحب \" الهداية \".\nبل قد جاء ما يدل على بطلان ذلك، وهو قوله ﷺ في الحديث الصحيح:\n\" أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله.. فإذا فعلوا ذلك فقد حرمت علينا دماؤهم وأموالهم إلا بحقها، لهم ما للمسلمين، وعليهم ما على المسلمين \".\nوإسناده صحيح على شرط الشيخين كما بينته في \" الأحاديث الصحيحة \" (٢٩٩) .\nفهذا نص صريح على أن الذين قال فيهم الرسول ﷺ هذه الجملة:\n\" لهم ما لنا، وعليهم ما علينا \".\nليس هم أهل الذمة الباقين على دينهم، وإنما هم الذين أسلموا منهم، ومن","vol":"3","page":223},{"text":"غيرهم من المشركين!\nوهذا هو المعروف عند السلف، فقد حدث أبو البختري: \" أن جيشا من جيوش المسلمين - كان أميرهم سلمان الفارسي - حاصروا قصرا من قصور فارس، فقالوا: يا أبا عبد الله ألا تنهد إليهم؟ قال: دعوني أدعهم كما سمعت رسول الله ﷺ يدعو، فأتاهم سلمان، فقال لهم: إنما أنا رجل منكم فارسي، ترون العرب يطيعونني، فإن أسلمتم فلكم مثل الذي لنا، وعليكم مثل الذي علينا، وإن أبيتم إلا دينكم، تركناكم عليه، وأعطونا الجزية عن يد، وأنتم صاغرون.. \".\nأخرجه الترمذي وقال: \" حديث حسن \" وأحمد (٥/٤٤٠ و٤٤١ و٤٤٤) من طرق عن عطاء بن السائب عنه.\nولقد كان هذا الحديث ونحوه من الأحاديث الموضوعة والواهية سببا لتبني بعض الفقهاء من المتقدمين، وغير واحد من العلماء المعاصرين، أحكاما مخالفة للأحاديث الصحيحة، فالمذهب الحنفي مثلا يرى أن دم المسلمين كدم الذميين،\nفيقتل المسلم بالذمي، وديته كديته مع ثبوت نقيض ذلك في السنة على ما بينته في حديث سبق برقم (٤٥٨)، وذكرت هناك من تبناه من العلماء المعاصرين!\nوهذا الحديث الذي نحن في صدد الكلام عليه اليوم طالما سمعناه من كثير من الخطباء والمرشدين يرددونه في خطبهم، يتبجحون به، ويزعمون أن الإسلام سوى بين الذميين والمسلمين في الحقوق، وهم لا يعلمون أنه حديث باطل لا أصل له عن رسول الله ﷺ! فأحببت بيان ذلك، حتى لا ينسب إلى النبي ﷺ ما لم يقل!\nونحوه ما روى أبو الجنوب قال: قال علي ﵁:\n\" من كانت له ذمتنا، فدمه كدمنا، وديته كديتنا \".\nأخرجه الشافعي (١٤٢٩) والدارقطني (٣٥٠) وقال:\n\" وأبو الجنوب ضعيف \".\nوأورده صاحب \" الهداية \" بلفظ:\n\" إنما بذلوا الجزية، لتكون دماؤهم كدمائنا، وأموالهم كأموالنا \".","vol":"3","page":224},{"text":"وهو مما لا أصل له، كما ذكرته في \" إرواء الغليل \" (١٢٥١) .\n<span data-type=\"title\" id=toc-1113>١١٠٤ </span>- \" من أشار في صلاته إشارة تفهم عنه، فليعد لها. يعني الصلاة \".\nمنكر.\nأخرجه أبو داود (٩٤٤) والطحاوي (١/٢٦٣) والدارقطني (١٩٥ - ١٩٦) وعنه البيهقي (٢/٢٦٢) من طريق محمد بن إسحاق عن يعقوب بن عتبة بن الأخنس عن أبي غطفان عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nوقال أبو داود:\n\" هذا الحديث وهم \". وقال الدارقطني:\n\" قال لنا ابن أبي داود: أبو غطفان رجل مجهول، ولعل الحديث من قول ابن إسحاق، والصحيح عن النبي ﷺ أنه كان يشير في الصلاة، رواه أنس وجابر وغيرهما عن النبي ﷺ قال الدارقطني: رواه ابن عمر وعائشة أيضا \".\nقلت: أبو غطفان قد وثقه ابن معين والنسائي وابن حبان، وروى عنه جماعة من الثقات، ولم يقل فيه مجهول غير ابن أبي داود، فهو ثقة كما قال الحافظ في \" التقريب \".\nوإنما علة الحديث ابن إسحاق وهو مدلس وقد عنعنه.\nومن الغرائب قول الزيلعي في \" نصب الراية \" (٢/٩٠):\n\" حديث جيد \"!\nمع أنه حكى عن ابن الجوزي أنه أعله في \" التحقيق \" بهذه العلة، والتي قبلها ثم ذكر أنه:\n\" تعقبه صاحب \" التنقيح \" في الأولى، دون الأخرى. وأن الإمام أحمد سئل عن الحديث، فقال: لا يثبت إسناده، ليس بشيء \".\nوسلم بذلك الزيلعي ولم يتعقبه بشيء، ولا مجال لذلك.","vol":"3","page":225},{"text":"وهو قد استدل به لما جاء في \" الهداية \" على المذهب الحنفي:\n\" ولا يرد السلام بلسانه، ولا بيده لأنه كلام معنى، حتى لو صافح بنية التسليم تبطل صلاته \".\nوهذا مع أنه لا دليل عليه سوى هذا الحديث، وقد تبين ضعفه، فإنه مخالف للأحاديث الصحيحة الثابتة عنه ﷺ أنه كان يشير في الصلاة، ولذلك فهو حديث منكر، وفي كلام ابن أبي داود السابق إشارة إلى ذلك. ولهذا قال عبد الحق الإشبيلي في \" أحكامه \" عقبه (رقم ١٣٧٠):\n\" والصحيح إباحة الإشارة على ما ذكر مسلم وغيره \".\nيعني من حديث جابر في رد السلام إشارة، وهو مخرج في \" صحيح أبي داود \" (٨٥٩) وحديث أنس المشار إليه آنفا هو فيه برقم (٨٧١) .\nولا يدل لهذا المذهب حديث أبي داود مرفوعا:\n\" لا غرار في صلاة ولا تسليم \".\nلما ذكرته في تخريجه في \" الأحاديث الصحيحة \" (رقم ٣١١)، وقد ذكرت فيه حديث ابن عمر في إشارته ﷺ في الصلاة، فراجعه إن شئت.\nوأما مصافحة المصلي، فهي وإن لم ترد عن النبي ﷺ فيما علمت، فلا دليل على بطلان الصلاة، لأنها عمل قليل، لا سيما وقد فعلها عبد الله ابن عباس ﵁، فقال عطاء بن أبي رباح:\n\" أن رجلا سلم على ابن عباس، وهو في الصلاة، فأخذ بيده، وصافحه وغمز يده \".\nأخرجه ابن أبي شيبة (١/١٩٣/٢) والبيهقي في \" سننه \" (٢/٢٥٩) بإسنادين عن عطاء أحدهما صحيح، والآخر رجاله كلهم ثقات رجال الشيخين غير أن فيه عنعنة حبيب بن أبي ثابت.\nوليس كل عمل في الصلاة يبطلها، فقد ثبت عن عائشة ﵂ قالت:\n\" جئت ورسول الله ﷺ يصلي في البيت، والباب عليه مغلق، فمشى [عن يمينه","vol":"3","page":226},{"text":"أويساره] حتى فتح لي ثم رجع إلى مقامه، ووصفت الباب في القبلة \".\nأخرجه أصحاب السنن وحسنه الترمذي وصححه ابن حبان وعبد الحق في \" الأحكام \" (رقم ١٣٧٤) وإسناده حسن كما بينته في \" صحيح أبي داود \" (٨٨٥) .\n<span data-type=\"title\" id=toc-1114>١١٠٥ </span>- \" إن أول ما دخل النقص على بني إسرائيل، كان الرجل يلقى الرجل فيقول: يا هذا اتق الله ودع ما تصنع فإنه لا يحل لك، ثم يلقاه من الغد، فلا يمنعه أن يكون أكيله وشريبه وقعيده، فلما فعلوا ذلك ضرب الله قلوب بعضهم ببعض، ثم قال: \" لعن الذين كفروا من بني إسرائيل على لسان داود وعيسى ابن مريم \" إلى قوله\n: \" فاسقون \"، ثم قال: كلا والله لتأمرن بالمعروف ولتنهو ن عن المنكر ولتأخذن عن المنكر ولتأخذن على يدي الظالم، ولتأطرنه على الحق أطرا، ولتقصرنه على الحق قصرا \".\nضعيف.\nأخرجه أبو داود (٤٣٣٦) والترمذي (٢/١٧٥) وابن ماجه (٤٠٠٦) والطحاوي في \" المشكل \" (٢/٦١ - ٦٢) وابن جرير في \" التفسير \" (٦/٣٠٥) وأحمد في \" المسند \" (١/٣٩١) من طرق عن علي بن بذيمة عن أبي عبيدة عن عبد الله بن مسعود به.\nوخالف المؤمل بن إسماعيل فقال: حدثنا سفيان قال: حدثنا علي بن بذيمة عن أبي عبيدة - أظنه عن مسروق - عن عبد الله به نحوه.\nأخرجه ابن جرير.\nوالمؤمل هذا ضعيف لسوء حفظه.\nوخالفه عبد الرحمن بن مهدي فقال: حدثنا سفيان عن علي بن بذيمة عن أبي عبيدة قال: قال رسول الله ﷺ: فذكره هكذا مرسلا. وهو أصح.\nأخرجه الترمذي (٢/١٧٥ - ١٧٦) وابن جرير وابن ماجه.\nوتابعه سالم الأفطس عن أبي عبيدة عن ابن مسعود به وزاد في آخره:\n\" أوليضربن الله بقلوب بعضكم على بعض، ثم ليلعننكم كما لعنهم \".\nأخرجه أبو داود (٤٣٣٧) وابن أبي الدنيا في \" الأمر بالمعروف \" (ق ٥٣/١)","vol":"3","page":227},{"text":"وعبد الغني المقدسي فيه (٨٥/٢) والخطيب في \" تاريخه \" (٨/٢٩٩) والبغوي في \" تفسيره \" (٣/٢٠٦ - ٢٠٧) من طرق عن العلاء بن المسيب عن عمرو بن مرة عن سالم به.\nوسالم هذا هو ابن عجلان الأفطس وهو ثقة من رجال البخاري.\nورواه عبد الرحمن بن محمد المحاربي عن العلاء بن المسيب عن عبد الله بن عمرو ابن مرة عن سالم الأفطس به.\nأخرجه أبو يعلى في \" مسنده \" (٣/١٢٤٨) وابن جرير وكذا ابن أبي حاتم كما في \" تفسير ابن كثير \" وابن أبي الدنيا (٥٤/١ - ٢) وقال أبو داود بعد أن ذكره معلقا:\n\" ورواه خالد الطحان عن العلاء عن عمرو بن مرة عن أبي عبيدة \".\nقلت: كأنه يشير إلى أن قول المحاربي: \" عبد الله بن عمرو بن مرة \" وهم. وهو الظاهر لمخالفته لرواية الجماعة عن العلاء. والمحاربي لا بأس به، وكان يدلس كما قال أحمد، وقد عنعنه، فلعل الوهم ممن دلسه.\nورواية الطحان التي علقها أبو داود هي التي وصلها البغوي كما سبقت الإشارة إلى ذلك، أخرجها من طريق أبي يعلى: أنا وهب بن بقية: أنا خالد - يعني ابن عبد الله الواسطي - عن العلاء بن المسيب عن عمرو بن مرة عن أبي عبيدة عن عبد الله بن مسعود. وقد أخرجها أبو يعلى في \" مسنده \" (٣/١٢٦٢) بهذا الإسناد.\nوقد خولف وهب بن بقية في هذا الإسناد، فقال أبو جعفر الطحاوي: حدثنا محمد بن إبراهيم بن يحيى بن جناد البغدادي: حدثنا عمرو بن عون الواسطي: حدثنا خالد بن عبد الله الواسطي عن العلاء بن المسيب عن عمرو بن مرة عن أبي موسى قال: قال رسول الله ﷺ: فذكره بنحوه.\nقلت: هكذا في الأصل \" عمرو بن مرة عن أبي موسى \". لم يذكر بينهما أبا عبيدة، فلا أدري أسقط من الأصل، أم الرواية هكذا وقعت للطحاوي؟ ! وغالب الظن الأول، لأمور:\n١ - أن عمرو بن مرة لم يسمع من أبي موسى بل لم يذكروا له رواية عنه، وكان لا","vol":"3","page":228},{"text":"يدلس، فينبغي أن يكون بينهما راو، وليس هو إلا أبو عبيدة.\n٢ - أن ابن كثير قال: قال شيخنا الحافظ المزي: \" وقد رواه خالد بن عبد الله الواسطي عن العلاء بن المسيب عن عمرو بن مرة عن أبي عبيدة عن أبي موسى \".\nقلت: والظاهر أنه يشير إلى هذه الرواية.\n٣ - أنهم ذكروا لأبي عبيدة رواية عن أبي موسى.\n٤ - أن الهيثمي أورده في \" المجمع \" (٧/٢٦٩) من حديث أبي موسى ثم قال:\n\" رواه الطبراني، ورجاله رجال الصحيح \".\nوغالب الظن أنه عند الطبراني من هذا الوجه الذي ذكره المزي، فإذا كان كذلك، وفرضنا أنه كانت الرواية عنده عن عمرو بن مرة عن أبي موسى، لنبه الهيثمي على انقطاعها، وإن كان يفوته كثير التنبيه على مثله. والله أعلم.\nثم إن إسناد الطحاوي المتقدم رجاله كلهم ثقات من رجال الشيخين غير شيخ الطحاوي محمد بن إبراهيم بن يحيى بن جناد البغدادي وهو ثقة مأمون كما روى الخطيب في ترجمته (١/٣٩٢) عن عبد الرحمن بن يوسف بن خراش. مات سنة ست وسبعين ومائتين (١) .\nوعلى هذا فينبغي أن يكون هذا الإسناد صحيحا، لاتصاله، وثقه رجاله، لولا أنه قد اختلف في إسناده على العلاء بن المسيب، فرواه عمرو بن عون الواسطي عن خالد ابن عبد الله عنه هكذا.\nوخالفه وهب بن بقية فرواه عن خالد عن العلاء عن عمرو بن مرة عن أبي عبيدة عن عبد الله بن مسعود.\nوهذه الرواية أولى بالأخذ بها والاعتماد عليها، لأن وهب بن بقية ثقة أيضا من رجال مسلم، وروايته موافقة لرواية أبي داود المتقدمة عن العلاء، وهي من رواية أبي\n_________\n(١) قلت: ولم يعرفه العيني في كتابه \" مغاني الأخيار \" كما في تلخيصه \" كشف الأستار \"، وليس هو محمد بن إبراهيم المروزي المترجم في \" الميزان \" والمتكلم فيه كما توهم المعلق على \" الكشف \" بل هو آخر، وترجمته عند الخطيب أيضا عقب هذا. اهـ","vol":"3","page":229},{"text":"شهاب الحناط واسمه عبد ربه بن نافع الكتاني من رجال الشيخين.\nومن المحتمل أن يكون هذا الاختلاف على العلاء بن المسيب ليس من الرواة عنه، بل منه نفسه، لأنه مع كونه ثقة، فقد تكلم فيه بعضهم من قبل حفظه، حتى قال الحافظ في \" التقريب \":\n\" ثقة ربما وهم \".\nقلت: فمن الممكن أن يكون وهم في قوله في هذا الإسناد: عن عمرو بن مرة [عن أبي عبيدة] عن أبي موسى، وإذا كان قد صح عنه على الوجه الآخر \" عن عمرو عن أبي عبيدة عن ابن مسعود \". فالقلب يطمئن لهذه الرواية دون تلك لموافقتها لرواية علي بن بذيمة وسالم الأفطس عن أبي عبيدة عن ابن مسعود.\nوعلى ذلك، فإسناد الطحاوي وكذا الطبراني عن أبي موسى يكون شاذا، فلا يكون صحيحا، وهذا إذا سلم من الانقطاع بين عمرو بن مرة وأبي موسى على ما سبق بيانه.\nوإذا تبين هذا فالمحفوظ في هذا الحديث أنه من رواية أبي عبيدة عن ابن مسعود فهو على هذا إسناد ضعيف منقطع. قال المنذري في \" الترغيب \" (٤/١٧٠):\n\" أبو عبيدة بن عبد الله بن مسعود لم يسمع من أبيه، وقيل: سمع \".\nقلت: والصواب الأول، فقد قال شعبة عن عمرو بن مرة: سألت أبا عبيدة: هل تذكر من عبد الله شيئا؟ قال: لا. وقال الترمذي: لا يعرف اسمه، ولم يسمع من أبيه شيئا. وكذلك قال ابن حبان: إنه لم يسمع من أبيه شيئا. وبهذا جزم الحافظ المزي في \" تهذيب التهذيب \"، وتبعه الحافظ في \" تهذيبه \".\nقلت: فقول الترمذي عقب الحديث:\n\" حديث حسن غريب \".\nمما يتعارض مع الانقطاع الذي اعترف به هو نفسه. وذلك من تساهله الذي عرف به.","vol":"3","page":230},{"text":"وجملة القول أن الحديث مداره على أبي عبيدة، وقد اضطرب الرواة عليه في إسناده على أربعة وجوه:\nالأول: عنه عن أبيه عبد الله بن مسعود.\nالثاني: عنه عن مسروق عن ابن مسعود.\nالثالث: عنه مرسلا.\nالرابع: عنه عن أبي موسى.\nولقد تبين من تحقيقنا السابق أن الصواب من ذلك الوجه الأول، وأنه منقطع فهو علة الحديث. وبه جزم المحقق أحمد شاكر في تعليقه على \" المسند \" رقم (٣٧١٣) . وبالله التوفيق.\nوكان الحامل على كتابة هذا البحث أن بعض الكتاب ادعى في مجلة \" الوعي الإسلامي \" العدد الأول من السنة الثانية (ص ٩٦) أن الحديث مما صح عن الرسول صلوات الله وسلامه عليه. فأحببت أن أتيقن من خطئه فيما قال، فكان من ذلك هذا المقال. وكتبت إلى المجلة بخلاصة نافعة منه في أشياء أخرى بتاريخ لا يحضرني منه إلا السنة ١٣٨٦ هـ، ولكنها لم تنشر. ولله في خلقه شؤون.\n<span data-type=\"title\" id=toc-1115>١١٠٦ </span>- \" بعث الله جبريل إلى آدم وحواء فقال لهما: ابنيا لي بيتا، خط لهما جبريل، فجعل آدم يحفر وحواء تنقل حتى أجابه الماء، ثم نودي من تحته: حسبك يا آدم! فلما بنياه أوحى الله إليه أن يطوف به، وقيل له: أنت أول الناس، وهذا أول بيت، ثم تناسخت القرون حتى حجه نوح، ثم تناسخت القرون حتى رفع إبراهيم القواعد منه \".\nمنكر.\nأخرجه البيهقي في \" دلائل النبوة \" (١/٣٢٠) وعنه ابن عساكر في \" تاريخ دمشق \" (٢/٣٢١) من طريق يحيى بن عثمان بن صالح قال: حدثنا أبو صالح الجهني قال: حدثنا ابن لهيعة عن يزيد عن أبي الخير عن عبد الله بن عمرو بن العاص قال: قال النبي ﷺ: فذكره. وقال البيهقي:","vol":"3","page":231},{"text":"\" تفرد به ابن لهيعة مرفوعا \".\nقال الحافظ ابن كثير في \" السيرة \" (١/٢٧٢):\n\" قلت: وهو ضعيف، ووقفه على عبد الله بن عمرو أقوى وأثبت \".\nقلت: هذا يوهم أنه روي عنه موقوفا بإسناد أقوى، مع أنه لم يخرجه هو ولا البيهقي موقوفا، فالظاهر أنه يعني أن الوقف به أشبه، والله أعلم.\nثم إن فيه علتين أخريين:\nالأولى: أبو صالح الجهني هو عبد الله بن صالح المصري كاتب الليث، قال الحافظ:\n\" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nقلت: فيحتمل أن الغلط منه، فتعصيبه بابن لهيعة ليس بلازم.\nالأخرى: يحيى بن عثمان، قال الحافظ:\n\" صدوق رمي بالتشيع، ولينه بعضهم لكونه حدث من غير أصله \".\n<span data-type=\"title\" id=toc-1116>١١٠٧ </span>- \" كان يرمي الجمرة في هذا المكان، ويقول كلما رمي بحصاة: الله أكبر، الله أكبر، اللهم اجعله حجا مبرورا، وذنبا مغفورا، وعملا مشكورا \".\nضعيف.\nأخرجه البيهقي في \" سننه \" (٥/١٢٩) والخطيب في \" تلخيص المتشابه \" (١١/٢) عن عبد الله بن حكيم المزني: حدثني أبو أسامة قال:\n\" رأيت سالم بن عبد الله بن عمر استبطن الوادي، ثم رمى الجمرة بسبع حصيات يكبر مع كل حصاة: الله أكبر، الله أكبر.. فسألته عما صنع فقال: حدثني أبي أن النبي ﷺ كان يرمي الجمرة ... \" الحديث. وقال البيهقي: \" عبد الله بن حكيم ضعيف \".\nقلت: بل هو شر من ذلك، وهو أبو بكر الداهري البصري، قال أحمد وغيره:\n\" ليس بشيء \".","vol":"3","page":232},{"text":"وقال الجوزجاني:\n\" كذاب \".\nوقال أبو نعيم الأصبهاني:\n\" روى عن إسماعيل بن أبي خالد والأعمش الموضوعات \".\nوقال العقيلي:\n\" يحدث بالبواطيل عن الثقات \".\nوقد روي بإسناد آخر، ولكنه ضعيف. يرويه ليث بن أبي سليم عن محمد بن عبد الرحمن بن يزيد عن أبيه عن عبد الله بن مسعود ونحوه، ثم قال:\n\" هكذا رأيت الذي أنزلت عليه سورة البقرة صنع \".\nوليث ضعيف، وكان اختلط، وشيخه محمد بن عبد الرحمن ثقة، فالآفة من الليث.\nومما يضعف حديثه أن الحديث في \" الصحيحين \" وغيرهما من طريق أخرى عن عبد الرحمن بن يزيد دون قوله: \" الله أكبر، اللهم اجعله حجا.. إلخ \". وهو في مختصري لـ \" صحيح البخاري \" برقم (٨٥٠) يسر الله تمام طبعه، بمنه وكرمه، وقد خرجته في \" إرواء الغليل \" (١٧٢٤)، وقد جاء التكبير وحده في حديث آخر مخرج من حديث ابن عمر في \" الصحيحين \" وغيرهما، وهو في \" مختصر البخاري \" برقم (٨٥١) ومن حديث أم سليمان بن عمرو بن الأحوص وهو مخرج في \" صحيح أبي داود \" (١٧١٥) الأمر الذي يؤكد نكارة هذه الزيادة.\n<span data-type=\"title\" id=toc-1117>١١٠٨ </span>- \" تخرج الدابة، ومعها عصى موسى ﵇، وخاتم سليمان ﵇، فتخطم الكافر بالخاتم، وتجلووجه المؤمن بالعصا، حتى إن أهل الخوان ليجتمعون على خوان، فيقول هذا: يا مؤمن، ويقول هذا: يا كافر \".\nمنكر.\nأخرجه الطيالسي (ص ٣٣٤) وأحمد (٢/٢٩٥ و٤٩١) والترمذي","vol":"3","page":233},{"text":"(١٢/٦٣ - بشرح ابن العربي) وابن ماجه (٢/١٣٥١/٤٠٦٦) والثعلبي في \" تفسيره \" (ق ٢٤/١) كلهم من طريق عن علي بن زيد عن أوس بن خالد عن أبي هريرة أن رسول الله ﷺ قال: فذكره. وقال الترمذي:\n\" حديث حسن \".\nقلت: كذا قال وفيه علتان:\nالأولى: أوس بن خالد، ذكره البخاري في \" الضعفاء \". وقال ابن القطان:\n\" له عن أبي هريرة ثلاثة أحاديث منكرة، وليس له كبير شيء \".\nكذا في \" الميزان \".\nوفي \" التقريب \":\n\" مجهول \".\nالأخرى: علي بن زيد وهو ابن جدعان، ضعيف.\n<span data-type=\"title\" id=toc-1118>١١٠٩ </span>- \" تخرج الدابة [من] أجياد، فيبلغ صدرها الركن اليماني ولما يخرج ذنبها بعد، وهي دابة ذات وبر وقوائم \".\nضعيف.\nأخرجه الواحدي في \" الوسيط \" (٣/١٧٩/١) والحافظ الذهبي في \" الميزان \" من طريق فرقد بن الحجاج القرشي قال: سمعت عقبة بن أبي الحسناء اليماني قال: سمعت أبا هريرة يقول: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف، فإن فرقدا في عداد مجهولي الحال، وشيخه عقبة مجهول العين، وفي ترجمته ساق الذهبي الحديث، وقال فيه:\n\" مجهول، رواه الكناني عن أبي حاتم الرازي. ثم قال أبو حاتم: روى عنه فرقد ابن الحجاج مجهول. وكذا قال ابن المديني: عقبة مجهول.. قلت: أما فرقد، فقد حدث عنه ثلاث ثقات، وما علمت فيه قدحا \".\nقلت: وقد ترجم الاثنين ابن أبي حاتم (٣/١/٣٠٩/١٧٢٤ و٣/٢/٨٢/٤٦٥) وقال في كل منهما عن أبيه: \" شيخ \".","vol":"3","page":234},{"text":"وأما ابن حبان فأوردهما في \" الثقات \" (٢/٢٤٢ و٢/١٦٥) وقال في الأول منهما فرقد: \" يخطىء \".\n<span data-type=\"title\" id=toc-1119>١١١٠ </span>- \" عدلت شهادة الزور بالإشراك بالله (ثلاث مرات)، ثم قرأ: \" فاجتنبوا الرجس من الأوثان، واجتنبواقول الزور حنفاء لله غير مشركين به \" \".\nضعيف.\nأخرجه أبو داود (٣٥٩٩) والترمذي (٢/٤٩) وابن ماجه (٢٣٧٢) وأحمد (٤/٣٢١) من طريق محمد بن عبيد: حدثني سفيان - وهو ابن زياد العصفري - عن أبيه عن حبيب بن النعمان الأسدي عن خريم بن فاتك قال: \" صلى رسول الله ﷺ صلاة الصبح، فلما انصرف قام قائما فقال: ... \" فذكره.\nقلت: وهذا إسناد ضعيف فيه علتان: الجهالة، والاضطراب في سنده.\nأما الجهالة، فمن قبل حبيب بن النعمان. قال ابن القطان:\n\" لا يعرف \".\nومثله الراوي عنه ابن زياد العصفري. قال ابن القطان:\n\" مجهول \".\nوقال الذهبي:\n\" لا يدرى من هو؟ عن مثله! \" يعني حبيبا.\nوأما الاضطراب، فإن محمد بن عبيد رواه كما ذكرنا، وخالفه مروان بن معاوية الفزاري فقال: عن سفيان بن زياد عن فاتك بن فضالة عن أيمن بن خريم \" أن النبي ﷺ قام خطيبا ... \" الحديث.\nأخرجه أحمد (٤/١٧٨ و٢٣٢ و٣٢٢) والترمذي (٢/٤٨) وقال:\n\" هذا حديث غريب، إنما نعرفه من حديث سفيان بن زياد، واختلفوا عليه في رواية هذا الحديث، ولا نعرف لأيمن بن خريم سماعا من النبي ﷺ \".","vol":"3","page":235},{"text":"ثم ساقه من الطريق الأولى، ثم قال:\n\" هذا عندي أصح، وخريم بن فاتك له صحبة \".\nقلت: لكن الراوي عنه مجهول، وكذا الذي بعده كما عرفت، فالحديث ضعيف، وقد أشار إلى ذلك الترمذي بقوله: \" حديث غريب \".\n(تنبيه): قد عرفت مما تقدم أن حبيب بن النعمان والراوي عنه زياد العصفري هما من رجال أصحاب السنن حاشا النسائي، ومع ذلك فالأول منهما رمز له الحافظ في كتابيه \" التهذيب \" و\" التقريب \" ثم الخزرجي في \" الخلاصة \" بـ (دق) ففاتهم الرمز له بـ (ت) أيضا. والآخر رمزوا به بـ (س) أي النسائي، ففاتهم الرمز له بالثلاثة (د ق ت)، ثم لا أدري إذا كان الرمز المذكور (س) أرادوا به سننه الكبرى أم الصغرى. والراجح الأول. والله أعلم.\nثم إن محمد بن عبيد الذي رجح روايته الترمذي هو الطنافسي الأحدب ثقة حافظ احتج به الشيخان، ومثله المخالف له مروان بن معاوية، وليس فيه علة سوى أنه كان يدلس أسماء الشيوخ، وشيخه في إسناده فاتك بن فضالة مجهول أيضا!\n<span data-type=\"title\" id=toc-1120>١١١١ </span>- \" لأن يمتلىء جوف أحدكم قيحا، خير له من أن يمتلىء شعرا هجيت به \".\nباطل بزيادة هجيت به.\nأخرجه العقيلي في \" الضعفاء \" (ص ٤٣٥) وابن عساكر في \" تاريخ دمشق \" (١٧/٢٨٥/٢) عن النضر بن محرز عن محمد بن المنكدر عن جابر ابن عبد الله عن النبي ﷺ. وقال العقيلي:\n\" النضر بن محرز لا يتابع على حديثه، ولا يعرف إلا به، وإنما يعرف هذا الحديث بالكلبي عن أبي صالح عن ابن عباس \".\nثم ساق إسناده من طريق محمد بن مروان السدي عن الكلبي به.\nقلت: الكلبي هو محمد بن السائب أورده الذهبي في \" الضعفاء \" وقال:\n\" كذبه زائدة وابن معين وجماعة \".\nومحمد بن مروان السدي، قال الذهبي:","vol":"3","page":236},{"text":"\" متروك متهم \".\nقلت: وقد خولف في إسناده، فرواه إسماعيل بن عياش عن محمد بن السائب عن أبي صالح قال:\n\" قيل لعائشة: إن أبا هريرة يقول: لأن يمتلئ جوف أحدكم قيحا خير له من أن يمتلئ شعرا، فقالت عائشة: يرحم الله أبا هريرة، حفظ أول الحديث ولم يحفظ آخره، إن المشركين كانوا يهاجون رسول الله ﷺ، فقال: لأن يمتلئ جوف أحدكم قيحا خير له من أن يمتلئ شعرا من مهاجاة رسول الله ﷺ \".\nأخرجه الطحاوي (٢/٣٧١) فقال: حدثنا يونس قال: حدثنا ابن وهب قال: أخبرني إسماعيل بن عياش به.\nقلت: وإسماعيل بن عياش ضعيف في روايته عن غير الشاميين وهذه منها، فإن ابن السائب كوفي، وعليه دار الحديث، فهو آفته.\nثم رأيت ابن عدي قد أخرجه في \" كامله \" (٣٤٥/١) من طريق حبان بن علي عن الكلبي عن أبي صالح عن ابن عباس مرفوعا مثل حديث جابر دون قصة عائشة وأبي هريرة.\nوحبان بن علي هو العنزي وهو ضعيف كما في \" التقريب \".\nوبالجملة فهذه الطريق موضوعة، وقد روى ابن عدي عن سفيان قال:\n\" قال لي الكلبي: كل شيء أحدث عن أبي صالح فهو كذب \" (١) .\n\" وأما طريق جابر، فهي واهية، فإن النضر بن محرز قال فيه ابن حبان:\n\" منكر الحديث جدا. لا يحتج جدا \".\nومن طريقه رواه أبو يعلى في \" مسنده \" لكن وقع فيه \" أحمد بن محرز \". وقال الحافظ في \" اللسان \":\n_________\n(١) قال الحافظ في \" الفتح \": \" وابن الكلبي واهي الحديث، وأبو صالح شيخه ما هو الذي يقال له السمان المتفق على تخريج حديثه في \" الصحيح \" عن أبي هريرة، بل هذا آخر ضعيف يقال له: باذان \". اهـ.","vol":"3","page":237},{"text":"\" وأحمد لم أقف له على ترجمة، فلعله من تغيير بعض الرواة، أو (النضر) لقبه \".\nوأحمد هذا هو الذي أشار إليه الحافظ بقوله في \" الفتح \" (١٠/٤٥٤): بعدما عزاه لأبي يعلى:\n\" وفيه راولا يعرف \".\nوزاد عليه الهيثمي فقال في \" المجمع \" (٨/١٢٠):\n\" وفيه من لم أعرفهم \".\nقلت: وهذا يؤيد ما ذكره الحافظ من احتمال أن اسم أحمد من تغيير بعض الرواة، فإن فيمن دونه من لا يعرف أيضا. ثم قال الحافظ:\n\" فلم تثبت هذه الزيادة \".\nقلت: بل هي باطلة قطعا، فإن الحديث في \" الصحيحين \" من طريق الأعمش عن أبي صالح عن أبي هريرة مرفوعا بدونها، وفي \" البخاري \" عن ابن عمر، وفي \" مسلم \" عن سعد بن أبي وقاص وأبي سعيد الخدري، وفي \" الطحاوي \" عن عمر، كلهم لم يذكر الزيادة في الحديث، فدل على بطلانها.\nعلى أن في سياق الحديث ما يشعر ببطلان هذه الزيادة من حيث المعنى أيضا، فمن شاء البيان فليرجع إلى تخريجنا للحديث في \" السلسلة الصحيحة \" رقم (٣٣٦) .\n(تنبيه): ثم قال الحافظ:\n\" وذكر السهيلي في \" غزوة ودان \" عن جامع ابن وهب أنه روى فيه أن عائشة ﵂ تأولت هذا الحديث على هجي به النبي ﷺ، وأنكرت على من حمله على العموم في جميع الشعر. قال السهيلي: فإن قلنا بذلك، فليس في الحديث إلا عيب امتلاء الجوف منه، فلا يدخل في النهي رواية اليسير على سبيل الحكاية، ولا الاستشهاد به في اللغة. ثم ذكر استشكال أبي عبيد (٢)، وقال: عائشة أعلم منه \".\nوأقول: يقال للسهيلي: أثبت العرش ثم انقش، فإن الحديث عن عائشة لم يثبت\n_________\n(٢) انظر كلام أبي عبيد الذي أشار إليه في \" الفتح \"، أو في \" الأحاديث الصحيحة \". اهـ","vol":"3","page":238},{"text":"فإن في سنده عند ابن وهب متهما بالكذب بل هو معترف على نفسه بالكذب كما تقدم من رواية الطحاوي عنه، فلا تغتر بسكوت الحافظ على ما عزاه السهيلي لابن وهب، فإن الظاهر أنه أعني الحافظ لم يستحضر أن الحديث عند الطحاوي من طريق ابن وهب، وهو لما غزاه للطحاوي ذكر أن فيها ابن الكلبي الواهي، فلو أنه استحضر ذلك لنبه عليه. والله أعلم.\nوالذي دعاني لتحقيق القول في الحديث هو أن بعض ذوي الأهواء من نابغة العصر قد اتخذ رواية ابن وهب هذه حجة على الطعن في أبي هريرة ونسبته إلى سوء الحفظ لأنه لم يحفظ في حديثه هذه الزيادة، كما حفظته السيدة عائشة بزعمه، وجهل أن الحديث عليها مكذوب كما عرفت من هذا التحقيق كما جهل أوتجاهل أن أبا هريرة ﵁ قد تابعه على رواية الحديث كما رواه بدون الزيادة أربعة آخرون من أفاضل الصحابة كما حققناه في \" السلسلة الصحيحة \" رقم (٣٣٠) والحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-1121>١١١٢ </span>- \" كان يقلم أظفاره ويقص شاربه يوم الجمعة قبل أن يخرج إلى الصلاة \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (٥٠/١ من ترتيبه) عن عتيق بن يعقوب الزبيري: حدثنا إبراهيم بن قدامة عن أبي عبد الله الأغر عن أبي هريرة مرفوعا. وقال:\n\" لم يروه عن الأغر إلا إبراهيم \".\nقلت: ومن طريقه رواه البزار أيضا من رواية عتيق بن يعقوب وقال:\n\" إبراهيم ليس بحجة \".\nذكره في \" الميزان \" وقال:\n\" وهو خبر منكر \".\nوأشار عبد الحق لتضعيف الحديث في \" أحكامه \" (٧١/٢) رقم (١٦٩٠ - بتحقيقي) ورواه أبو الشيخ في \" أخلاق النبي \" (٢٧٧) من هذا الوجه إلا أنه أرسله.","vol":"3","page":239},{"text":"ثم رواه من طريق أبي مصعب حدثني إبراهيم بن قدامة عن عبد الله بن محمد بن حاطب عن أبيه مرفوعا نحوه.\nثم رواه من حديث ابن عمرو، وفيه محمد بن القاسم الأسدي وهو كذاب عن محمد بن سليمان المشمولي: نا عبيد الله بن سلمة بن وهرام عن أبيه، وكلهم ضعيف.\nثم رواه من حديث ابن عمر دون ذكر الأظفار.\nوفيه الوليد بن مسلم وهو مدلس وقد عنعنه.\nنعم صح موقوفا على ابن عمر ﵁، فقال نافع:\n\" كان ابن عمر يقلم أظفاره، ويقص شاربه في كل جمعة \".\nأخرجه البيهقي (٢/٢٤٤) وصححه. واستدل به على ضعف ما روي عن ابن عمر مرفوعا:\n(المسلم يوم الجمعة محرم، فإذا صلى فقد حل) .\nوذكره نحوه عن ابن عباس مرفوعا وقال:\n\" إنما رويا عنهما بإسنادين ضعيفين لا يحتج بمثلهما \".\n<span data-type=\"title\" id=toc-1122>١١١٣ </span>- \" احضروا الجمعة، وادنوا من الإمام، فإن الرجل ليكون من أهل الجنة فيتأخر عن\nالجمعة، فيؤخر عن الجنة وإنه لمن أهلها \".\nمنكر بهذا اللفظ.\nرواه الطبراني في \" المعجم الصغير \" (ص ٧٠) عن الحكم بن عبد الملك عن قتادة عن الحسن بن سمرة بن جندب مرفوعا. قال الطبراني:\n\" لم يروه عن قتادة إلا الحكم \".\nقلت: وهو ضعيف، وفيه علة أخرى وهي عنعنة الحسن وهو البصري فإنه مدلس.\nوفيه مخالفة ثالثة في السند والمتن، وقد بينت ذلك في \" الأحاديث الصحيحة \" بلفظ \" احضروا الذكر.. \" (٣٣٨) فأغنى عن الإعادة.","vol":"3","page":240},{"text":"<span data-type=\"title\" id=toc-1123>١١١٤ </span>- \" لعن ﷺ مخنثي الرجال الذين يتشبهون بالنساء،","vol":"3","page":240},{"text":"والمترجلات من النساء المتشبهين بالرجال، والمتبتلين من الرجال الذي يقول: لا يتزوج!\nوالمتبتلات من النساء اللاتي يقلن ذلك، وراكب الفلاة وحده، فاشتد ذلك على أصحاب رسول الله ﷺ، حتى استبان ذلك على وجوههم، وقال:\nالبائت وحده \".\nضعيف بهذا التمام.\nأخرجه أحمد (٢/٢٨٧ و٢٨٩) والعقيلي في \" الضعفاء \" (ص ١٩٦) عن طيب بن محمد عن عطاء بن أبي رباح عن أبي هريرة قال: فذكره. أورده العقيلي في ترجمة الطيب هذا وقال:\n\" يخالف في حديثه \".\nوقال الذهبي:\n\" لا يكاد يعرف، وله ما ينكر \".\nثم ذكر له هذا الحديث.\nوقال الحافظ في \" التعجيل \":\n\" ضعفه العقيلي، وقال أبو حاتم: لا يعرف، ووثقه ابن حبان. أخرج البخاري حديثه (يعني هذا) فقال: لا يصح \".\nوما نقله الحافظ عن البخاري هو في \" التاريخ الكبير \" له (٢/٢/٣٦٢) .\nومما سبق تعلم أن قول المنذري في \" الترغيب \" (٣/١٠٦):\n\" رواه أحمد، ورجاله رجال الصحيح، إلا طيب بن محمد، وفيه مقال، والحديث حسن \".\nأنه بعيد عن شهادة أئمة الجرح والتعديل في الطيب هذا وفي حديثه، ولذلك خرجته.\n<span data-type=\"title\" id=toc-1124>١١١٥ </span>- \" ألا رب نفس طاعمة ناعمة في الدنيا جائعة عارية يوم القيامة، ألا يا رب نفس جائعة عارية في الدنيا طاعمة ناعمة يوم القيامة، ألا رب مكرم لنفسه وهو لها مهين، ألا رب مهين لنفسه وهو لها مكرم، ألا يا","vol":"3","page":241},{"text":"رب متخوض ومتنعم فيما أفاء الله على رسوله ما له عند الله من خلاق، ألا وإن عمل النار سهل بسهو ة، ألا رب شهو ة ساعة، أورثت حزنا طويلا \".\nموضوع.\nرواه أبو العباس الأصم في \" حديثه \" (٣/١٤٢/١): حدثنا أبو عتبة: حدثنا بقية: حدثنا سعيد بن سنان عن أبي الزاهرية عن جبير بن نفير عن ابن البجير وكان من أصحاب رسول الله قال:\nأصاب يوما النبي ﷺ الجوع فوضع على بطنه حجر ثم قال: فذكره.\nورواه ابن بشران في \" الأمالي \" (٢٥ - ٢٦) من طريق إسحاق بن راهويه أنبأ بقية بن الوليد حدثني سعيد بن سنان به، والقضاعي (ق ١١٤/٢) من طريق ثالثة عن بقية به.\nقلت: وهذا إسناد ضعيف جدا بل موضوع، آفته سعيد بن سنان هذا، وهو أبو مهدي الحمصي، قال الذهبي في \" الضعفاء \": \" هالك \". وقال الحافظ:\n\" متروك، ورماه الدارقطني وغيره بالوضع \".\nوروى أحمد (١/٣٢٧) والقضاعي جملة النار في حديث لابن عباس، فيه نوح بن جعونة وهو متهم. انظر اللسان (٦/١٧٢) .\n<span data-type=\"title\" id=toc-1125>١١١٦ </span>- \" نهانا (يعني أهل فارس) أن ننكح نساء العرب \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (١/١٦٣/٢) عن الهيثم بن محفوظ السعدي: نا أبو إسرائيل عن السري بن إسماعيل عن الشعبي عن عبد الرحمن بن يعلى عن سلمان الفارسي قال: فذكره وقال:\n\" لم يروه عن ابن أبي يعلى إلا الشعبي ولا عنه إلا السري ولا عنه إلا أبو إسرائيل تفرد به الهيثم \".\nقلت: قال الذهبي:\n\" لا يدرى من هو \".\nوالسري بن إسماعيل ضعيف جدا كما قال الساجي، وقال النسائي:\n\" متروك الحديث \". وكذا قال أبو داود، وبه أعله الهيثمي في \" المجمع \" (٤/٢٧٥) .","vol":"3","page":242},{"text":"وقد روي من طريق أخرى، يرويه شريك بن عبد الله عن أبي إسحاق عن الحارث عن سلمان فقال:\n\" نهانا رسول الله ﷺ أن نتقدم إمامكم، أوننكح نساءكم \".\nأخرجه البيهقي (٧/١٣٤) وقال: \" وروي ذلك من وجه آخر ضعيف عن سلمان \".\nقلت: كأنه يشير إلى الطريق الأولى.\nوالحارث هو الأعور، وهو متروك أيضا.\nوشريك ضعيف لسوء حفظه وقد خولف في إسناده، فرواه جماعة من الثقات عن أبي إسحاق بإسناد آخر موقوفا.\nأخرجه البيهقي وغيره، وقال البيهقي: \" هذا هو المحفوظ: موقوف \".\nقلت: ومداره على أبي إسحاق وهو السبيعي وهو مدلس وكان اختلط، وقد تكلمت على حديثه هذا الموقوف في \" الإرواء \" (١٦٣٢) بما يكفي.\n<span data-type=\"title\" id=toc-1126>١١١٧ </span>- \" أعظم النساء بركة أيسرهن مؤنة \".\nضعيف.\nرواه النسائي في \" عشرة النساء \" (٢/٩٩/١) وابن أبي شيبة (٧/١٩/٢) والحاكم (٢/١٧٨) والبيهقي (٧/٢٣٥) وأحمد (٦/٨٢ و١٤٥) من طريق ابن سخبرة عن القاسم بن محمد عن عائشة عن النبي ﷺ قال: فذكره. إلا أن الحاكم والبيهقي قالا:\n\" صداقا \". وقال الحاكم:\n\" صحيح على شرط مسلم \". ووافقه الذهبي.\nقلت: كذا قالا، وابن سخبرة ليس من رجال مسلم ولا أحد من أصحاب الستة غير النسائي، قال الذهبي نفسه:\n\" لا يعرف، ويقال: هو عيسى بن ميمون \". ونحوه في \" التهذيب \" و\" التقريب \".\nوقال ابن أبي حاتم في \" الجرح \" (٣/٢٨٧/١) في ترجمة عيسى بن ميمون:","vol":"3","page":243},{"text":"\" روى عن القاسم بن محمد، روى عنه حماد بن سلمة، فسماه ابن سخبرة \".\nثم روى عن عبد الرحمن بن مهدي أنه قال: استعديت على عيسى بن ميمون في هذه الأحاديث عن القاسم بن محمد في النكاح وغيره فقال: لا أعوذ. وقال ابن معين: عيسى بن ميمون صاحب القاسم عن عائشة، ليس بشيء. وقال أبي: هو متروك الحديث.\nوقال الهيثمي في \" المجمع \" (٤/٢٥٥):\n\" رواه أحمد والبزار، وفيه ابن سخبرة، يقال: اسمه عيسى بن ميمون، وهو متروك \".\nقلت: لكن وقع مسمى في رواية الحاكم فقال: \" عمر بن طفيل بن سخبرة المدني \".\nومن طريق الحاكم رواه البيهقي، لكن وقع عنده \" عمرو \" بالواو، وسواء كان \" عمر \" أو\" عمرا \" فلم أجد من ذكره، فتصحيحه على شرط مسلم وهم، لأنه غير معروف كما تقدم عن الذهبي، فإن كان هو عيسى بن ميمون المدني كما جزم ابن أبي حاتم فهو واه جدا.\nومنه يعلم أن قول الحافظ العراقي في \" تخريج الإحياء \" (٤/١٣١ - طبع لجنة نشر الثقافة الإسلامية) بعدما عزاه لأحمد والبيهقي:\n\" وإسناده جيد \"، غير جيد.\nوبعد كتابة ما تقدم رأيت الحديث قد أخرجه أبو مسعود أحمد بن الفرات في \" أحاديثه (ق ٣٩/١) عن ابن سخبرة وسماه \" الطفيل \". وكذلك رواه مسمى الخطيب في \" الموضح \" (١/١٧٤) من طرق عن الطفيل. ورواه هو والقضاعي في \" مسند الشهاب \" (٢/٢ /٢) من طريق عيسى بن ميمون عن القاسم به. وتابعه عند الخطيب موسى بن تليدان. ولم أعرفه، وأما تسميته ابن سخبرة بـ \" الطفيل \" فهو خطأ بين لأن الطفيل بن سخبرة صحابي وهو أخوعائشة لأمها.\nويغني عن هذا الحديث حديث عائشة الآخر بلفظ:\n\" إن من يمن المرأة تيسير خطبتها وتيسير صداقها، وتيسير رحمها \".\nأخرجه ابن حبان والحاكم وغيرهما بسند حسن كما بينته في \" الإرواء \" (١٩٨٦) .","vol":"3","page":244},{"text":"<span data-type=\"title\" id=toc-1127>١١١٨ </span>- \" أعظم نساء أمتي بركة أصبحهن وجها وأقلهن مهرا \".\nباطل.\nرواه الواحدي في \" الوسيط \" (٢/١١٥/٢) عن محمد بن سليمان بن أبي كريمة حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعا.\nقلت: وهذا سند واه جدا، ابن سليمان هذا قال العقيلي:\n\" حدث عن هشام ببواطيل لا أصل لها، منها هذا الحديث \".\nقلت: يعني حديثا رواه بهذا السند تقدم برقم (٤٣٤) .\nوالحديث قال العراقي في \" تخريج الإحياء \" (٤/١٣٠ - طبع لجنة نشر الثقافة الإسلامية):\n\" رواه أبو عمر النوقاني في \" كتاب معاشرة الأهلين \"، وصححه \".\nقلت: فلينظر إذا كان عنده من هذا الوجه كما أظن أومن غيره، وهو بعيد، فقد أورده ابن أبي حاتم في \" العلل \" (١/٤١٠/١٢٢٨) بإسناده عن ابن أبي كريمة به. وقال:\n\" قال أبي: هذا حديث باطل، وابن أبي كريمة ضعيف الحديث \".","vol":"3","page":245},{"text":"<span data-type=\"title\" id=toc-1128>١١١٩ </span>- \" خصلتان لا يجتمعان في مؤمن، البخل وسوء الخلق \".\nضعيف.\nرواه البخاري في \" الأدب المفرد \" (رقم ٢٨٢) والترمذي (١/٣٥٥) وأبو سعيد ابن الأعرابي في \" معجمه \" (١٠٩/٢) والدولابي (٢/١٢٥) والقضاعي (٢٤/١) عن صدقة بن موسى عن مالك بن دينار عن عبد الله بن غالب عن أبي سعيد الخدري مرفوعا. وقال الترمذي:\n\" حديث غريب لا نعرفه إلا من حديث صدقة بن موسى \".\nقلت: وهو ضعيف لسوء حفظه، قال المناوي في \" الفيض \":\n\" قال الذهبي: وصدقة ضعيف، ضعفه ابن معين وغيره، وقال المنذري: ضعيف \".\nوقال الحافظ في \" التقريب \":\n\" صدوق له أوهام \".","vol":"3","page":245},{"text":"(تنبيه): كل من ذكرنا أخرج الحديث باللفظ المذكور، وقد ذكره السيوطي في موضعين من \" الجامع \" الأول بهذا اللفظ من رواية البخاري والترمذي، والآخر من رواية سمويه بلفظ: \" لا تجتمع خصلتان في مؤمن: البخل والكذب \". ولم أقف على إسناده، وغالب الظن أنه كهذا لا يصح. والله أعلم.\n<span data-type=\"title\" id=toc-1129>١١٢٠ </span>- \" كان جالسا يوما، فأقبل أبو هـ من الرضاعة، فوضع له بعض ثوبه، فقعد عليه، ثم أقبلت أمه، فوضع لها شق ثوبه من جانبه الآخر، فجلست عليه، ثم أقبل أخوه من الرضاعة، فقام له رسول الله ﷺ، فأجلسه بين يديه \".\nضعيف.\nأخرجه أبو داود في \" السنن \" (٥١٤٥): حدثنا أحمد بن سعيد الهمداني: حدثنا ابن وهب قال: حدثني عمرو بن الحارث أن عمر بن السائب حدثه أنه بلغه أن رسول الله ﷺ كان جالسا.. فذكره.\nقلت: وهذا إسناد ضعيف، وله علل:\nالأولى: جهالة المبلغ لعمر بن السائب، ويحتمل أن يكون صحابيا، ويحتمل أن يكون تابعيا، ومع الاحتمال يسقط الاستدلال، لأنه على الاحتمال الثاني، يحتمل أن يكون التابعي الذي لم يسم ثقة، ويحتمل غير ذلك، ولهذا لا يحتج\nعلماء الحديث بالمرسل، كما هو مقرر في علم المصطلح. والاحتمال الثاني أرجح من الأول لأن عمر بن السائب، أورده ابن حبان في \" أتباع التابعين \" من \" كتاب الثقات \" (٢/١٩٧) وقال:\n\" يروي عن القاسم بن أبي القاسم والمدنيين. روى عنه عمرو بن الحارث \".\nوذكر الحافظ في \" التقريب \" أنه من الطبقة السادسة وهي طبقة الذين لم يثبت لهم لقاء أحد من الصحابة.\nوعلى هذا فالحديث معضل.\nالثانية: أن عمر بن السائب نفسه، لم تثبت عندي عدالته، فإنه لم يوثقه أحد غير","vol":"3","page":246},{"text":"ابن حبان، وتساهله في التوثيق معروف، وقد أورده ابن أبي حاتم في \" الجرح والتعديل \" (٣/١/١١٤) ولم يحك فيه توثيقا، فهو في حكم المستورين، وأما الحافظ فقال من عنده أنه: \" صدوق \".\nثم بدا لي أنه لعل ذلك لأنه روى عنه أيضا الليث بن سعد وابن لهيعة وأسامة بن زيد.\nالثالثة: أحمد بن سعيد الهمداني، مختلف فيه، فوثقه ابن حبان والعجلي، وضعفه النسائي، وقال الذهبي في \" الميزان \":\n\" لا بأس به، تفرد بحديث الغار، قال النسائي: غير قوي \".\nقلت: وخلاصة القول أن الحديث ضعيف لا يحتج به.\nوإن ما حملني على الكشف عن حال هذا الحديث أنني رأيت نشرة لأحد مشايخ (إدلب) بعنوان: \" قيام الرجل للقادم عليه جائز \"، ذكر فيها اختلاف العلماء في هذه المسألة، ومال هو إلى القول بالجواز واستدل على ذلك بأحاديث بعضها صحيح لا دليل فيه، كحديث: \" قوموا إلى سيدكم \"، وبعضها لا يصح كهذا الحديث، وقد أورده من رواية أبي داود، دون أن يعلم ما فيه من الضعف، وهذا أحسن الظن به!\nولذلك قمت بواجب بيانه، نصحا للأمة، وشفقة أن يغتر أحد به.\nونحن وإن كنا لا نقول بتحريم هذا القيام الذي اعتاده الناس اليوم، والذي حكى الخلاف فيه الشيخ المشار إليه نفسه - لعدم وجود دليل التحريم - فإننا ندعو الناس جميعا، وفي مقدمتهم أهل العلم والفضل أن يقتدوا بالنبي ﷺ في موقفه من هذا القيام، فإذا كان أحبه ﷺ لنفسه، فليحبوه لأنفسهم، وإن كان كرهه لنفسه المعصومة عن وسوسة الشيطان وحبائله، فعليهم أن يكرهو هـ لأنفسهم من باب أولى - كما يقول الفقهاء - لأنها غير معصومة من وساوس الشيطان وحبائله، فما هو موقفه ﷺ من القيام المذكور؟ الجواب:\nقال أنس ﵁: \" ما كان شخص أحب إليهم من رسول الله ﷺ رؤية، وكانوا لا يقومون له، لما يعلمون من كراهيته لذلك \" أخرجه البخاري في \" الأدب المفرد \" والترمذي بإسناد صحيح على شرط مسلم، وقال الترمذي: \" حديث حسن صحيح \"، وبوب له بقوله:","vol":"3","page":247},{"text":"\" باب ما جاء في كراهية قيام الرجل للرجل \".\nفمن كان صادقا في بحثه العلمي لهذه المسألة، مخلصا فيه، لا يريد منه إرضاء الناس، ولا إقرارهم على ما اعتادوه مع مشايخهم على خلاف سنة الصحابة مع نبيهم، - ولعل الشيخ منهم - فليحيي هذه السنة التي أماتها أهل العلم فضلا عن غيرهم، وليتبع النبي ﷺ في كراهته لهذا القيام، وعلامة ذلك أن لا يغضب إذا دخل مجلسا لم يقم له أهله، بل إذا قاموا له حسب العادة، وعلى خلاف سنته ﷺ تلطف معهم، وشكرهم على حسن نيتهم، وعلمهم ما كان خافيا من سنة نبيهم ﷺ، وبذلك تحيا السنن وتموت البدع، وتطيب النفوس ويذهب التباغض والتقاطع. ومن عجيب أمر ذلك الشيخ، أنه مع حكايته الخلاف في هذه المسألة وأن النبي ﷺ كان يكره القيام له من أصحابه، وأن من الورع ترك القيام، ذكر الشيخ هذا كله، ومع ذلك فإنه في آخر النشرة، يسمي ترك هذا القيام بدعة! وينبز الدعاة إليه بـ \" المبتدعين \"، مع أنهم لا يزيدون على القول بكراهته، لكراهة النبي ﷺ إياه باعتراف الشيخ.\nنعم إن الشيخ - تبعا لغيره - يعلل كراهته ﷺ لذلك بقوله: \" لتواضعه ﷺ \". ونحن وإن كنا لا نجد هذا التعليل منصوصا عليه في الحديث، فيحتمل أن تكون الكراهة المذكورة لذلك، وأن تكون لما فيه من التشبه بالأعاجم، ويحتمل أن يكون لمجموع الأمرين، ولغيرهما، مع ذلك فإننا نتخذ هذا التعليل من الشيخ حجة عليه وعلى أمثاله، فنقول:\nكره رسول الله ﷺ القيام له تواضعا منه، فهل يكرهه الشيخ أيضا تواضعا منه؟ ! وهل يرى هذا التواضع حسنا ينبغي الاقتداء به، وحمل الناس عليه، وخاصة أهل العلم؟ فإن كان الجواب نعم، فقد عاد إلى الصواب، ووافقنا عليه، وإن قال: ليس بحسن، فنسأل المفتي عن حكم من يستقبح فعله ﷺ وتواضعه؟ أيبقى على إسلامه، أم يمرق من الدين كما يمرق السهم من الرمية، ويحبط عمله، وهو في الآخرة من الخاسرين؟\nومن جهله أنه ذكر في النشرة المشار إليها أن الزهري أتى إلى الإمام أحمد يسلم","vol":"3","page":248},{"text":"عليه، فلما رآه الإمام أحمد وثب إليه قائما وأكرمه. ولا يدري المسكين أن الإمام أحمد لم يدرك الزهري، وأن بين وفاتيهما نحو قرن وربع القرن!\nومن ذلك أنه لما ذكر دليل القائلين بعدم استحباب القيام معترضين على القائلين به للحديث المتقدم \" قوموا إلى سيدكم \"، ألا وهو قوله ﷺ: \" قوموا إلى سيدكم فأنزلوه \". لم يزد في الجواب عليه على قوله: \" لكن يؤيد كون القيام له لا لنزوله آخر هذا الحديث وهو: وكان رجال من بني عبد الأشهل يقولون: قمنا له على أرجلنا صفين، يحييه كل رجل منا حتى انتهى إلى رسول الله ﷺ كما في السيرة الشامية \".\nقلت: وهذا منتهى الجهل باللغة والحديث، وقلة الأدب مع النبي ﷺ الذي يعرض صاحبه للكفر والعياذ بالله تعالى. وإلا فقل لي بربك: كيف نوفق بين قوله ﷺ: \" قوموا إلى سيدكم فأنزلوه \"، وبين قول هذا المسكين مستدركا على النبي الكريم: أن القيام لم يكن لنزوله!؟\nوآخر الحديث الذي زعم ليس له أصل في شيء من كتب السنة التي تروي الأحاديث بالأسانيد التي بها يمكن معرفة ما يصح منها مما لا يصح.\nفتأمل صنيع هذا الشيخ الذي نصب نفسه لمعاداة أهل الحديث وأنصار السنة، والرد عليهم بمثل هذا الجهل، وتذكر قول من قال:\nطبيب يداوي الناس وهو مريض.\n<span data-type=\"title\" id=toc-1130>١١٢١ </span>- \" ما نحل والد ولدا من نحل أفضل من أدب حسن \".\nضعيف.\nأخرجه البخاري في \" التاريخ \" (١/١/٤٢٢) والترمذي (١/٣٥٤) والحاكم (٤/٢٦٣) وعبد بن حميد في \" المنتخب من المسند \" (ق ٤٦/١) والعقيلي في \" الضعفاء \" (ص ٣١٥) وابن الضريس في \" أحاديث مسلم بن إبراهيم الفراهيدي \" (ق ٦/١) والقضاعي في \" مسند الشهاب \" (١٠٥/٢) والخطيب في \" الموضح \" (٢/١٦٦) وابن عساكر في \" تاريخ دمشق \" (١٣/٢٢٦/٢ و١٧/١٩٨/٢) كلهم من طريق عامر بن أبي عامر الخزاز، حدثنا أيوب بن موسى عن أبيه عن جده أن رسول الله ﷺ قال: فذكره. وضعفه الترمذي بقوله:","vol":"3","page":249},{"text":"\" حديث غريب، لا نعرفه إلا من حديث عامر بن أبي عامر الخزاز، وهو عامر بن صالح رستم الخزاز، وأيوب بن موسى هو ابن عمرو بن سعيد بن العاصي، وهذا عندي حديث مرسل \".\nوقال البخاري عقب الحديث:\n\" مرسل، ولم يصح سماع جده من النبي ﷺ \".\nوأما الحاكم، فقال:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: بل مرسل ضعيف، ففي إسناده عامر بن صالح الخزاز واه \".\nوقال العقيلي:\n\" عامر بن صالح بن رستم، لا يتابع على حديثه، ولا يعرف إلا به، رأيت في كتاب محمد بن وارة - أخرجه إلي ابنه بـ (الري) - سألت أبا الوليد عن عامر بن أبي عامر الخزاز فقال: كتبت عنه حديث أيوب بن موسى عن أبيه عن جده (قلت: فذكر الحديث هذا)، فبينما نحن عنده يوما إذ قال: حدثنا عطاء بن أبي رباح، أو: سمعت عطاء بن أبي رباح، وسئل عن كذا وكذا، فقلت: في سنة كم؟ قال: في أربع وعشرين، قلنا: فإن عطاء توفي في سنة بضع عشرة \".\nقلت: ويتلخص مما تقدم، أن للحديث علتين:\nالأولى: ضعف عامر بن صالح الخزاز، وفي \" التقريب \":\n\" صدوق، سيىء الحفظ، أفرط فيه ابن حبان فقال: يضع \".\nالثانية: الإرسال. وبيانه أنه من رواية أيوب بن موسى، عن أبيه عن جده مرفوعا. وجد أيوب هو عمرو بن سعيد بن العاصي كما تقدم في كلام الترمذي، وعمرو هذا تابعي، قال الحافظ:\n\" وهم من زعم أن له صحبة، وإنما لأبيه رؤية، وكان عمرو مسرفا على نفسه \".\nيعني بخروجه على عبد الملك بن مروان ينازعه الخلافة، فاحتال عليه عبد الملك فقتله.","vol":"3","page":250},{"text":"قلت: وللحديث علة ثالثة، وهي جهالة موسى بن عمرو بن سعيد، قال الذهبي:\n\" ما حدث عنه سوى ولده أيوب بن موسى \".\nوقال الحافظ في \" التقريب \":\n\" مستور \".\nقلت: وروي الحديث عن ابن عمر وأبي هريرة بإسنادين واهيين.\nأما حديث ابن عمر فيرويه محمد بن عبد الله بن حفص الأنصاري نا محمد بن موسى السعدي عن عمرو بن دينار عن سالم عن أبيه به.\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٩٤/٢ /٢) وابن عدي في \" الكامل \" (٣٦٢/٢) وقال:\n\" هو بهذا الإسناد منكر، محمد بن موسى منكر الحديث، وليس بذاك المعروف، ولم أر أحدا يحدث عنه غير محمد بن عبد الله بن حفص الأنصاري \".\nقلت: وعمرو بن دينار ليس هو المكي الثقة، بل الأعور البصري قهرمان آل الزبير ضعيف أيضا.\nوأما حديث أبي هريرة، فيرويه مهدي بن هلال حدثنا هشام بن حسان عن محمد بن سيرين عن أبي هريرة مرفوعا به.\nأخرجه العقيلي (٤٢٥) وقال:\n\" ليس بالمحفوظ من حديث هشام بن حسان، وإنما يعرف من رواية عامر بن أبي عامر الخزاز عن أيوب بن موسى عن أبيه عن جده وفيه أيضا مقال \".\nقلت: ومهدي هذا كذبه يحيى بن سعيد وابن معين.\n<span data-type=\"title\" id=toc-1131>١١٢٢ </span>- \" أنا وامرأة سفعاء الخدين كهاتين يوم القيامة (وأومأ يزيد بن زريع بالوسطى والسبابة): امرأة آمت من زوجها ذات منصب وجمال، حبست نفسها على يتاماها، حتى بانوا أوماتوا \".\nضعيف.\nأخرجه أبو داود (٥١٤٩) وأحمد (٦/٢٩) من طريق النهاس بن قهم قال: حدثني شداد أبو عمار عن عوف بن مالك مرفوعا.","vol":"3","page":251},{"text":"قلت: وهذا إسناد ضعيف، علته النهاس هذا قال الحافظ:\n\" ضعيف \".\n<span data-type=\"title\" id=toc-1132>١١٢٣ </span>- \" الإسلام يزيد ولا ينقص \".\nضعيف.\nأخرجه أبو داود (٢٩١٣) وابن أبي عاصم في \" السنة \" (٩٥٤ بتحقيقي) والحاكم (٤/٣٤٥) والبيهقي (٦/٢٩٤) والطيالسي (٥٦٨) وأحمد (٥/٢٣٠ و٢٣٦) والجوزقاني في \" الأباطيل \" (٢/١٥٧) من طريق شعبة حدثني عمرو بن أبي حكيم عن عبد الله بن بريدة عن يحيى بن يعمر عن أبي الأسود قال:\n\" أتي معاذ بيهودي وارثه مسلم، فقال: سمعت رسول الله ﷺ يقول أوقال: قال رسول الله ﷺ: فذكره، فورثه \".\nوقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي.\nقلت: لكنه معلول بالانقطاع، فقد أخرجه أبو داود من طريق عبد الوارث عن عمرو ابن أبي حكيم الواسطي: حدثنا عبد الله بن بريدة أن أخوين اختصما إلى يحيى بن يعمر: يهودي ومسلم، فورث المسلم منهما، وقال: حدثني أبو الأسود أن رجلا حدثه أن معاذا حدثه قال: سمعت رسول الله ﷺ يقول: فذكره، فورث المسلم.\nفهذا يدل على أن أبا الأسود لم يسمعه من معاذ، بينهما رجل لم يسم، فهو مجهول، فهو علة الحديث، وبه أعله البيهقي، فقال بعد أن ساقه من طريق أبي داود:\n\" وهذا رجل مجهول، فهو منقطع \".\nوقال الحافظ في \" الفتح \" (١٢/٤٣) بعدما ذكر تصحيح الحاكم له:\n\" وتعقب بالانقطاع بين أبي الأسود ومعاذ، ولكن سماعه منه ممكن، وقد زعم الجوزقاني أنه باطل، وهي مجازفة \".\nقلت: الذي يبدو لي أن حكم الجوزقاني عليه بأنه باطل، إنما هو باعتبار ما فيه من توريث المسلم من اليهودي الكافر، فإن الأحاديث الصحيحة على خلاف ذلك كقوله","vol":"3","page":252},{"text":"ﷺ: \" لا يتوارث أهل ملتين شتى \"، وهو مخرج مع غيره مما في معناه في كتابي \" إرواء الغليل \" (١٦٧٣) .\nثم رأيت الحديث قد أورده ابن الجوزي في \" الموضوعات \" من طريق الجوزقاني بإسناد آخر له عن يحيى بن يعمر به وأعله بأن فيه محمد بن مهاجر، وهو المتهم به فظننت أن الجوزقاني حكم عليه بالبطلان بالنظر إلى هذه الطريق، ولذلك تعقبه السيوطي في \" اللآليء \" (٢/٤٤٢) بأن ابن المهاجر بريء منه. ثم ساق بعض الطرق المتقدمة، ولم يعزه لأبي داود، وذهل عن العلة الحقيقية في هذا الحديث، وهو ما نبه عليه البيهقي ثم العسقلاني. والله أعلم.\nوالحديث عزاه الشيخ المنتصر الكتاني في كتابه \" نصوص حديثية \" لأبي داود بزيادة: \" الإسلام يعلوولا يعلى، ويزيد ولا ينقص \". وهي زيادة لا أصل لها عند أبي داود ولا عند غيره ممن أخرج الحديث، اللهم إلا عند بحشل في \"\nتاريخ واسط \" فإنه أخرج الحديث من طريق عمران بن أبان عن شعبة به بلفظ: \" الإيمان يعلو ولا يعلى \" بدل \" يزيد ولا ينقص \"، وابن أبان ضعيف. وهو بهذا اللفظ حسن لمجيئه من طرق كما بينته في \" الإرواء \"، رقم (١٢٥٥) .\nوالحديث جزم المناوي بضعفه.\n<span data-type=\"title\" id=toc-1133>١١٢٤ </span>- \" كان أحب النساء إلى رسول الله ﷺ فاطمة، ومن الرجال علي \".\nباطل.\nأخرجه الترمذي (٢/٣١٩) والحاكم (٣/١٥٥) من طريق جعفر بن زياد الأحمر عن عبد الله بن عطاء عن عبد الله بن بريدة عن أبيه قال: فذكره. وقال الترمذي:\n\" هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه \".\nوقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي!!\nقلت: عبد الله بن عطاء، قال الذهبي نفسه في \" الضعفاء \":","vol":"3","page":253},{"text":"\" قال النسائي: ليس بالقوي \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطىء ويدلس \".\nقلت: وقد عنعن إسناد هذا الحديث، فلا يحتج به لوكان ثقة، فكيف وهو صدوق يخطىء؟ !\nثم إن الراوي عنه جعفر بن زياد الأحمر، مختلف فيه، وقد أورده الذهبي أيضا في \" الضعفاء \" وقال:\n\" ثقة ينفرد، قال ابن حبان: في القلب منه! ! \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يتشيع \".\nقلت: فمثله لا يطمئن القلب لحديثه، لا سيما وهو في فضل علي ﵁!\nفإن من المعلوم غلوالشيعة فيه، وإكثارهم الحديث في مناقبه مما لم يثبت!\nوإنما حكمت على الحديث بالبطلان من حيث المعنى لأنه مخالف لما ثبت عن النبي ﷺ في أحب النساء والرجال إليه كما يأتي.\nوقد روي الحديث عن عائشة ﵁، وهو باطل عنها أيضا، يرويه جميع ابن عمير التيمي قال:\n\" دخلت مع عمتي (وفي رواية: أمي) على عائشة، فسئلت: أي الناس كان أحب إلى رسول الله ﷺ؟ قالت: فاطمة، فقيل: من الرجال؟ قالت:\nزوجها \". أخرجه الترمذي (٢/٣٢٠) والحاكم (٣/١٥٤) من طريقين عن جميع به والسياق للترمذي وقال:\n\" حديث حسن غريب \". وقال الحاكم - والرواية الأخرى له -:\n\" صحيح الإسناد \"! ورده الذهبي فأحسن:\n\" قلت: جميع متهم، ولم تقل عائشة هذا أصلا \".\nويؤيد قوله شيئان:\nالأول: أنه ثبت عن عائشة خلافه، فقال الإمام أحمد (٦/٢٤١): حدثنا عبد الواحد الحداد عن كهمس عن عبد الله بن شقيق، قال: قلت لعائشة: أي الناس كان أحب إلى","vol":"3","page":254},{"text":"رسول الله ﷺ؟ قالت: عائشة، قلت: فمن الرجال؟\nقالت: أبوها \".\nقلت: وهذا إسناد صحيح رجاله كلهم ثقات رجال الصحيح.\nوالآخر: أنه صح عن النبي ﷺ خلافه، من رواية عمرو بن العاص قال:\n\" أتيت رسول الله ﷺ فقلت: أي الناس أحب إليك؟ قال: عائشة، قلت: من الرجال؟ قال: أبوها، ثم من؟ قال: عمر. فعد رجالا \".\nأخرجه الشيخان وأحمد (٤/٢٠٣) .\nوله شاهد من حديث أنس قال:\n\" قيل: يا رسول الله، أي الناس ... \" دون قوله: \" ثم من ... \".\nأخرجه ابن ماجه (١٠١) والحاكم (٤/١٢) وقال:\n\" صحيح على شرط الشيخين \". وهو كما قال:\n\" وشاهد آخر، فقال الطيالسي (١٦١٣): حدثنا زمعة قال: سمعت أم سلمة الصرخة على عائشة، فأرسلت جاريتها: انظري ما صنعت، فجاءت فقالت: قد قضت، فقالت:\nيرحمها الله، والذي نفسي بيده، قد كانت أحب الناس كلهم إلى رسول الله ﷺ، إلا أباها \".\nقلت: وهذا الإسناد لا بأس به في الشواهد.\nقلت: وكون أبي بكر ﵁ أحب الناس إليه ﷺ هو الموافق لكونه أفضل الخلفاء الراشدين عند أهل السنة، بل هو الذي شهد به علي نفسه ﵁، برواية أعرف الناس به ألا وهو ابنه محمد بن الحنفيه قال:\n\" قلت لأبي: أي الناس خير بعد النبي ﷺ؟ قال: أبو بكر، قلت: ثم من؟ قال: ثم عمر.. \" الحديث.\nأخرجه البخاري (٢/٤٢٢) .\nفثبت بما قدمنا من النصوص بطلان هذا الحديث. والله المستعان.\n(فائدة):\nوأما ما روى الحاكم (٣/١٥٥)، قال: \" حدثنا مكرم بن أحمد القاضي: حدثنا أحمد بن يوسف الهمداني: حدثنا عبد المؤمن","vol":"3","page":255},{"text":"ابن علي الزعفراني: حدثنا عبد السلام بن حرب عن عبيد الله بن عمر عن زيد بن أسلم عن أبيه عن عمر ﵁، أنه دخل على فاطمة بنت رسول الله ﷺ، فقال: يا فاطمة والله ما رأيت أحدا أحب إلى رسول الله ﷺ منك، والله ما كان أحد من الناس بعد أبيك ﷺ أحب إلي منك \". وقال:\n\" صحيح الإسناد على شرط الشيخين \". وقال الذهبي:\n\" قلت: غريب عجيب \".\nفأقول: أما أنه على شرط الشيخين، فوهم لا شك فيه، لأن من دون عبد السلام بن حرب لم يخرجا لهم، وعبد السلام بن حرب ليس من شيوخهما.\nوأما أنه صحيح، ففيه نظر، والعلة عندي تتردد بين عبد السلام، وعبد المؤمن فالأول، وإن كان من رجال الشيخين، فقد اختلفوا فيه، ووثقه الأكثرون، وقال الحافظ:\n\" ثقة حافظ، له مناكير \".\nوأما عبد المؤمن، فلم أر من وثقه توثيقا صريحا، وغاية ما ذكر فيه ابن أبي حاتم (٣/١/٦٦) أن الإمام مسلما قال:\n\" سألت أبا كريب عن عبد المؤمن بن علي الرازي فأثنى عليه، وقال: لولا عبد المؤمن من أين كان يسمع أبو غسان النهدي من عبد السلام بن حرب؟ \". والله أعلم.\n<span data-type=\"title\" id=toc-1134>١١٢٥ </span>- \" كان من دعاء داود يقول: اللهم إني أسألك حبك، وحب من يحبك، والعمل الذي يبلغني حبك، اللهم اجعل حبك أحب إلي من نفسي وأهلي، ومن الماء البارد، وكان إذا ذكر داود يحدث عنه قال: كان أعبد البشر \".\nضعيف.\nأخرجه الترمذي (٢/٤٣٣) والحاكم (٢/٤٣٣) وابن عساكر (٥/٣٥٢/٢) من طريق محمد بن سعد الأنصاري عن عبد الله بن ربيعة الدمشقي - وقال الحاكم: عبد الله ابن يزيد الدمشقي، وقال ابن عساكر: عبد الله بن ربيعة بن يزيد","vol":"3","page":256},{"text":"الدمشقي - حدثني عائذ الله أبو إدريس الخولاني عن أبي الدرداء، قال: قال رسول الله ﷺ: فذكره. وقال الترمذي:\n\" حديث حسن غريب \".\nوقال الحاكم:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: بل عبد الله هذا قال أحمد: أحاديثه موضوعة \".\nوأقول: جرى الذهبي على ظاهر ما وقع في \" المستدرك \" عبد الله بن يزيد الدمشقي، فظن أنه عبد الله بن يزيد بن آدم الدمشقي، فهو الذي قال فيه أحمد ما سبق، ورواية الترمذي وابن عساكر تدلان أنه ليس هو لأن اسم أبيه ربيعة، واسم جده يزيد، فهو غيره، ولهذا قال فيه الحافظ:\n\" مجهول \". والله أعلم.\nلكن قوله في داود: \" كان أعبد البشر \" له شاهد من حديث ابن عمرو، رواه مسلم، وقد خرجته في \" الصحيحة \" (٧٠٧) .\n<span data-type=\"title\" id=toc-1135>١١٢٦ </span>- \" يا ابن عمر! دينك دينك، إنما هو لحمك ودمك، فانظر عمن تأخذ، خذ عن الذين استقاموا، ولا تأخذ عن الذين مالوا \".\nضعيف.\nأخرجه الخطيب في \" الكفاية \" (ص ١٢١) من طريقين عن المبارك مولى إبراهيم بن هشام المرابطي قال: حدثنا العطاف بن خالد عن نافع عن ابن عمر عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، العطاف هذا مختلف فيه، وقد أورده الذهبي في \" الضعفاء \" وقال:\n\" وثقه أحمد وغيره، وقال أبو حاتم: ليس بذاك \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يهم \".","vol":"3","page":257},{"text":"والمبارك مولى إبراهيم بن هشام المرابطي لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-1136>١١٢٧ </span>- \" كان إذا أتي بطعام أكل مما يليه، وإذا أتي بالتمر جالت يده \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٣١٥/٢) والخطيب في \" تاريخه \" (١١/٩٥) من طريق عبيد بن القاسم حدثنا هشام عن عروة عن أبيه عن عائشة قالت: كان رسول الله ﷺ، فذكره.\nأورده في ترجمة عبيد هذا وروى عن ابن معين أنه ليس بثقة. وفي رواية:\n\" كان كذابا خبيثا \". وعن أبي علي صالح بن محمد:\n\" كذاب كان يضع الحديث \". وعن أبي داود:\n\" كان يضع الحديث \".\nوقد مضى الحديث مع بسط الكلام عليه برقم (٩٠٩)، والغرض من إيراده الآن إنما هو ذكر شاهد له من قوله ﷺ، لبيان ضعفه أيضا يرويه العلاء بن الفضل بن عبد الملك بن أبي سوية أبو الهذيل: حدثنا عبيد الله بن عكراش عن أبيه عكراش بن ذؤيب قال:\n\" بعثني بنومرة بن عبيد بصدقات أموالهم إلى رسول الله ﷺ، فقدمت عليه المدينة فوجدته جالسا بين المهاجرين والأنصار، قال: ثم أخذ بيدي فانطلق بي إلى بيت أم سلمة، فقال: هل من طعام؟ فأتينا بحفنة كثيرة من الثريد والوذر، وأقبلنا نأكل منها، فخبطت يدي من نواحيها، وأكل رسول الله ﷺ من بين يديه فقبض بيده اليسرى على يدي اليمنى ثم قال:\n\" يا عكراش كل من موضع واحد فإنه طعام واحد \".\nثم أتينا بطبق فيه ألوان الرطب، أومن ألوان الرطب (عبيد الله شك) قال:\nفجعلت آكل من بين يدي، وجالت يد رسول الله ﷺ في الطبق وقال:\n\" يا عكراش كل من حيث شئت فإنه غير لون واحد \".\nثم أتينا بماء فغسل رسول الله ﷺ يديه ومسح ببلل كفيه وجهه وذراعيه ورأسه وقال: يا عكراش هذا الوضوء مما غيرت النار \".","vol":"3","page":258},{"text":"أخرجه الترمذي (١/٣٣٩) والسياق له وابن ماجه (٣٢٧٤) وأبو بكر الشافعي في \" الفوائد \" (٩٧ - ٩٨) وقال الترمذي:\n\" حديث غريب لا نعرفه إلا من حديث العلاء بن الفضل، وقد تفرد به \".\nقلت: وهو ضعيف كما في \" التقريب \".\nوعبيد الله بن عكراش قال الذهبي في \" الميزان \":\n\" فيه جهالة، وقال ابن حبان: منكر الحديث، وقال البخاري: في إسناده نظر.\nوقال أبو حاتم: مجهول \".\n<span data-type=\"title\" id=toc-1137>١١٢٨ </span>- \" ليلة الغار أمر الله ﷿ شجرة فخرجت في وجه النبي ﷺ تستره وإن الله ﷿ بعث العنكبوت فنسجت ما بينهما فسترت وجه النبي ﷺ، وأمر الله حمامتين وحشيتين فأقبلتا تدفان (وفي نسخة: ترفان) حتى وقعا بين العنكبوت وبين الشجرة، فأقبل فتيان قريش من كل بطن رجل معهم عصيهم وقسيهم وهراواتهم حتى إذا كانوا من النبي ﷺ على قدر مائتي ذراع قال الدليل سراقة بن مالك المدلج: انظروا هذا الحجر ثم لا أدري أين وضع رجله رسول الله ﷺ، فقال الفتيان: إنك لم تخطر منذ اللية أثره حتى إذا أصبحنا قال: انظروا في الغار! فاستقدم القوم حتى إذا كانوا على خمسين ذراعا نظر أولهم فإذا الحمامات، فرجع، قالوا: ما ردك أن تنظر في الغار؟ قال: رأيت حمامتين وحشيتين بفم الغار فعرفت أن ليس فيه أحد، فسمعها النبي ﷺ فعرف أن الله ﷿ قد درأ عنهما بهما، فسمت عليهما فأحرزهما الله تعالى بالحرم فأفرجا كل ما ترون \".\nمنكر.\nرواه ابن سعد (١/٢٢٨ - ٢٢٩) والمخلص في \" الفوائد المنتقاة \" (١٧/١٣/١ - ٢) والبزار في \" مسنده \" (٢/٢٩٩/١٧٤١ \" كشف الأستار) والطبراني في \" الكبير \" (٢٠/٤٤٣/١٠٨٢) والعقيلي (٣٤٦) وخيثمة الأطرابلسي في \" فضائل","vol":"3","page":259},{"text":"الصديق \" (١٦/٥/٢) وكذا الشريف أبو علي الهاشمي في \" الفوائد المنتقاة \" (١٠٨/١) وأبو نعيم في \" الدلائل \" (٢/١١١) وكذا البيهقي (٢/٤٨١ - ٤٨٢) عن عوف بن عمرو أبي عمرو القيسي ويلقب (عوين) قال: حدثنا أبو مصعب المكي قال: أدركت زيد بن أرقم والمغيرة بن شعبة وأنس بن مالك يذكرون أن النبي ﷺ ليلة الغار.. وقال الهاشمي:\n\" تفرد به أنس ومن ذكر معه، لا نعرفه إلا من حديث مسلم بن إبراهيم عن عون بن عمرو القيسي عن أبي مصعب \".\nوقال العقيلي:\n\" لا يتابع عليه عون، وأبو مصعب رجل مجهول \".\nقلت: وأشار البزار إلى جهالته بقوله:\nلا نعلم رواه إلا عون بن عمير، وأبو مصعب فلا نعلم حدث عنه إلا عوين \".\nوقال ابن معين في عون: \" لا شيء \".\nوقال البخاري:\n\" منكر الحديث مجهول \".\nذكره الذهبي في \" الميزان \"، وساق له حديثين مما أنكر عليه هذا أحدهما.\nوقال الحافظ ابن كثير في تاريخه \" البداية \" (٣/١٨٢):\n\" وهذا حديث غريب جدا \".\nوقال الهيثمي في \" المجمع \" (٦/٥٣):\n\" رواه البزار والطبراني، وفيه جماعة لم أعرفهم \".\nقلت: يشير إلى عون وأبي مصعب، فإن من دونهما ثقات معروفون، فهي غفلة عجيبة منه عن هذه النقول. فسبحان من لا يضل ولا ينسى.\n<span data-type=\"title\" id=toc-1138>١١٢٩ </span>- \" انطلق النبي ﷺ وأبو بكر إلى الغار، فدخلا فيه، فجاءت العنكبوت، فنسجت على باب الغار، وجاءت قريش يطلبون النبي ﷺ، وكانوا إذا روأوا على باب الغار نسج العنكبوت، قالوا: لم يدخله أحد، وكان","vol":"3","page":260},{"text":"النبي ﷺ قائما يصلي وأبو بكر يرتقب، فقال أبو بكر ﵁ للنبي ﷺ فداك أبي وأمي هؤلاء قومك يطلبونك! أما والله ما على نفسي أبكي، ولكن مخافة أن أرى فيك ما أكره، فقال له النبي ﷺ: \" لا تحزن إن الله معنا \" \".\nضعيف.\nأخرجه الحافظ أبو بكر القاضي في \" مسند أبي بكر \" (ق ٩١/١ - ٢): حدثنا بشار الخفاف قال: حدثنا جعفر بن سليمان قال: حدثنا أبو عمران الجوني قال: حدثنا المعلى بن زياد عن الحسن قال: فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الإرسال، فإن الحسن هو البصري وهو تابعي كثير الإرسال والتدليس.\nوالأخرى: ضعف الخفاف، وهو بشار بن موسى أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفه أبو زرعة، وقال البخاري: منكر الحديث، وقال ابن عدي: أرجو أنه لا بأس به \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف كثير الغلط، كثير الحديث \".\nقلت: وإنما يصح من الحديث آخره لوروده في القرآن الكريم: \" إلا تنصروه فقد نصره الله، إذ أخرجه الذين كفروا ثاني اثنين إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا، فأنزل الله سكينته عليه، وأيده بجنود لم تروها \".\nوقول أبي بكر: \" أما والله.. \" في الصحيحين نحوه من حديث البراء.\nوقال الحافظ ابن كثير في \" البداية \" (٣/١٨١):\n\" وهذا مرسل عن الحسن، وهو حسن بما له من الشاهد \".\nكذا قال! ويعني بالشاهد ما ساقه من طريق أحمد، وهذا في \" المسند \" (٣٢٥١) من طريق عبد الرزاق في \" المصنف \" (٥/٣٨٩)، وعنه الطبراني في \" المعجم الكبير \" (١١/٤٠٧/١٢١٥٥) من طريق عثمان الجزري أن مقسما مولى ابن عباس أخبره عن ابن عباس في قوله: \" وإذ يمكر بك الذين كفروا ليثبتوك \" قال:","vol":"3","page":261},{"text":"\" تشاورت قريش ليلة بمكة، فقال بعضهم: إذا أصبح فأثبتوه بالوثاق يريدون النبي ﷺ، وقال بعضهم: اقتلوه، وقال بعضهم: بل أخرجوه، فأطلع الله ﷿ نبيه على ذلك، فبات علي على فراش النبي ﷺ تلك الليلة، وخرج النبي ﷺ حتى لحق بالغار، وبات المشركون يحرسون عليا، يحسبونه النبي ﷺ فلما أصبحوا ثاروا إليه، فلما رأوا عليا رد الله مكرهم، فقالوا: أين صاحبك هذا؟ قال: لا أدري، فاقتصوا أثره، فلما بلغوا الجبل خلط عليهم، فصعدوا في الجبل، فمروا بالغار، فرأوا\nعلى بابه نسج العنكبوت، فقالوا: لودخل ههنا لم يكن نسج العنكبوت على بابه، فمكث فيه ثلاث ليال \".\nقال ابن كثير عقبه:\n\" وهذا إسناد حسن، وهو من أجود ما روي في قصة العنكبوت على فم الغار \".\nكذا قال، وليس بحسن في نقدي، لأن عثمان الجزري إن كان هو عثمان بن عمرو بن ساج الجزري فقد قال ابن أبي حاتم في \" الجروح والتعديل \" (٣/١/١٦٢) عن أبيه:\n\" لا يحتج به \".\nوأورده الذهبي في \" الضعفاء \" وقال:\n\" تكلم فيه \".\nوإن كان هو عثمان بن ساج الجزري ليس بينهما عمرو، فقد جنح الحافظ في \" التهذيب \" إلى أنه غير الأول، ولا يعرف حاله، ولم يفرق بينهما في \" التقريب \"، وقال:\n\" فيه ضعف \".\nوابن عمرو لم يوثقه أحد غير ابن حبان، ومن المعروف تساهله في التوثيق، ولذلك فهو ضعيف لا يحتج به كما قال أبو حاتم.\nوقال الهيثمي في \" المجمع \" (٧/٢٧):\n\" رواه أحمد والطبراني، وفيه عثمان بن عمرو الجزري، وثقه ابن حبان وضعفه غيره، وبقية رجاله رجال الصحيح \".\nولذلك قال المحقق أحمد شاكر في تعليقه على \" المسند \":\n\" في إسناده نظر \".","vol":"3","page":262},{"text":"ثم إن الآية المتقدمة \" وأيده بجنود لم تروها \" فيها ما يؤكد ضعف الحديث، لأنها صريحة بأن النصر والتأييد إنما كان بجنود لا ترى، والحديث يثبت أن نصره ﷺ كان بالعنكبوت، وهو مما يرى، فتأمل.\nوالأشبه بالآية أن الجنود فيها إنما هم الملائكة، وليس العنكبوت ولا الحمامتين، ولذلك قال البغوي في \" تفسيره \" (٤/١٧٤) للآية:\n\" وهم الملائكة نزلوا يصرفون وجوه الكفار وأبصارهم عن رؤيته \".\nوقد جاء في بعض الحديث ما يشهد لهذا المعنى، وهو ما أخرج أبو نعيم عن أسماء بنت أبي بكر ﵂:\n\" أن أبا بكر ﵁ رأى رجلا مواجه الغار، فقال: يا رسول الله إنه لرائينا، قال: كلا إن الملائكة تستره الآن بأجنحتها، فلم ينشب الرجل أن قعد يبول مستقبلهما، فقال رسول الله ﷺ: يا أبا بكر لوكان يراك ما فعل هذا \".\nوأخرجه الطبراني مطولا في قصة الهجرة، وقال الهيثمي (٦/٥٤):\n\" رواه الطبراني وفيه يعقوب هذا أنه حسن الحديث، وقال الحافظ فيه:\n\" صدوق، ربما وهم \".\nفإذا لم يكن في الإسناد علة أخرى فهو حسن، ولكني لا أستطيع الجزم بذلك لأن الهيثمي ﵀ قد عهدنا منه السكوت في كثير من الأحيان عن العلة في الحديث مثل الانقطاع والتدليس ونحوذلك، ولذلك نراه نادرا ما يقول: إسناد صحيح، أو: إسناد حسن، وإنما يقول: رجاله ثقات، أوموثقون. أو: فيه فلان وهو ضعيف، أو: مختلف فيه ونحوذلك. ولذلك فلا ينبغي للعارف بهذا العلم أن يصحح أويحسن بناء على مثل تلك العبارات منه. فإذا يسر الله لنا الوقوف على إسناد الطبراني أوأبي نعيم استطعنا الحكم على الحديث بما يستحقه من رتبة. والله الموفق.\nثم وقفت على إسناده في \" المعجم الكبير \" للطبراني (٢٤/١٠٦/٢٨٤) فتبين أنه","vol":"3","page":263},{"text":"حسن لولا أن شيخ الطبراني أحمد بن عمرو الخلال المكي لم أقف له على ترجمة، وقد أخرج له في \" المعجم الأوسط \" (١/٢٩/١ - ٣٠/١) نحو١٦ حديثا، مما يدل على أنه من شيوخه المشهورين، فإن عرف أو توبع فالحديث حسن، يصلح دليلا على نكارة ذكر العنكبوت والحمامتين. والله أعلم.\n<span data-type=\"title\" id=toc-1139>١١٣٠ </span>- \" ليس من امبر امصيام في امسفر \".\nشاذ بهذا اللفظ.\nأخرجه أحمد (٥/٤٣٤) عن معمر عن الزهري عن صفوان بن عبد الله عن أم الدرداء عن كعب بن عاصم الأشعري - وكان من أصحاب السقيفة - قال سمعت رسول الله ﷺ فذكره.\nقلت: وهذا إسناد ظاهره الصحة، رجاله كلهم ثقات رجال مسلم، وعلته الشذوذ ومخالفة الجماعة. فقد قال أحمد أيضا: حدثنا سفيان عن الزهري به بلفظ:\n\" ليس من البر الصيام في السفر \".\nوتابعه عليه ابن جريج ويونس ومحمد بن أبي حفصة والزبيدي كلهم رووه عن الزهري بلفظ سفيان.\nوتابعهم معمر نفسه عند البيهقي وقال:\n\" وهو المحفوظ عنه ﷺ \".\nوليس يشك عالم بأن اللفظ الذي وافق معمر الثقات عليه، هو الصحيح الذي ينبغي الأخذ به، والركون إليه، بخلاف اللفظ الآخر الذي خالفهم فيه، فإنه ضعيف لا يعتمد عليه، لا سيما ومعمر؛ وإن كان من الثقات الأعلام فقد قال الذهبي في ترجمته:\n\" له أوهام معروفة، احتملت له في سعة ما أتقن، قال أبو حاتم: صالح الحديث، وما حدث به بالبصرة، ففيه أغاليط \".\nوإن مما يؤكد وهم معمر في هذا اللفظ الذي شذ به عن الجماعة أن الحديث قد ورد عن جماعة آخرين من الصحابة، مثل جابر بن عمرو، وعمار بن ياسر وأبي الدرداء، جاء ذلك عنهم من طرق كثيرة، وكلها أجمعت على روايته باللفظ الثاني الذي رواه الجماعة، وقد خرجت أحاديثهم جميعا في \" إرواء الغليل \" (٩٢٥) فمن شاء الوقوف","vol":"3","page":264},{"text":"عليها، فليرجع إليه إن شاء الله تعالى.\nوإنما عنيت هنا عناية خاصة لبيان ضعف الحديث بهذا اللفظ لشهرته عند علماء اللغة والأدب، ولقول الحافظ ابن حجر في \" التلخيص \":\n\" هذه لغة لبعض أهل اليمن، يجعلون لام التعريف ميما، ويحتمل أن يكون النبي ﷺ خاطب بها هذا الأشعري (يعني: كعب بن عاصم) كذلك لأنها لغته، ويحتمل أن يكون الأشعري هذا نطق بها على ما ألف من لغته، فحملها الراوي عنه، وأداها باللفظ الذي سمعها به. وهذا الثاني أوجه عندي. والله أعلم \".\nفأقول: إن إيراد الحافظ رحمه الله تعالى هذين الاحتمالين قد يشعر القارىء لكلامه أن الرواية ثبتت بهذا اللفظ عن الأشعري، وإنما تردد في كونه من النبي ﷺ نفسه، أومن الأشعري، ورجح الثاني. وهذا الترجيح لا داعي إليه، بعد أن أثبتنا أنه وهم من معمر، فلم يتكلم به النبي ﷺ ولا الأشعري، بل ولا صفوان بن عبد الله، ولا الزهري. فليعلم هذا فإنه عزيز نفيس إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1140>١١٣١ </span>- \" لوكان هذا في غير هذا لكان خيرا لك \".\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (١/٢/٢٣٨) والحاكم (٤/١٢١ - ١٢٢) وأحمد (٣/٤٧١ و٤/٣٣٩) والطبراني في \" الكبير \" (١/١٠٠/٢) والبيهقي في \" الشعب \" (٢/١٦١/٢ - ١٦٢/١) من طريق شعبة قال: سمعت أبا إسرائيل قال: سمعت جعدة قال: سمعت النبي ﷺ ورأى رجلا سمينا، فجعل النبي ﷺ يومئ إلى بطنه بيده ويقول: فذكره. وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي.\nوقال المنذري (٣/١٢٣):\n\" رواه ابن أبي الدنيا والطبراني بإسناد جيد والحاكم والبيهقي \".\nوكذا قال الحافظ العراقي في \" المغني \" (٣/٨٨ الطبعة التجارية)، إلا أنه ذكر أحمد بدل ابن أبي الدنيا، ولم يذكر الطبراني، ولم أره في \" كتاب الجوع \" لابن أبي الدنيا. وقال الهيثمي (٥/٣١):","vol":"3","page":265},{"text":"\" رواه الطبراني وأحمد ورجاله رجال الصحيح غير أبي إسرائيل الجشمي وهو ثقة \" قلت: في هذا التوثيق عندي نظر، لأن عمدته على أن ابن حبان ذكر أبا إسرائيل في \" الثقات \"، ولم يوثقه غيره كما يستفاد من ترجمته المختصرة في \" تهذيب التهذيب \":\n\" أبو إسرائيل الجشمي، وعنه شعبة بن الحجاج. ذكره ابن حبان في \" الثقات \"، واسمه شعيب \".\nومن المعلوم تساهل ابن حبان في التوثيق كما نبهنا عليه مرارا، ولهذا نرى الذهبي والعسقلاني وغيرهما من المحققين لا يحتجون بمن يتفرد ابن حبان بتوثيقه، ولا يوثقونه، فهذا أبو إسرائيل لم يوثقه ابن حجر في \" التقريب \" وإنما قال فيه:\n\" مقبول \"، يعني عند المتابعة، وإلا فلين الحديث كما نص عليه في المقدمة.\nولذلك فإني أرى أن تجويد الحافظ المنذري والعراقي لإسناد هذا الحديث، غير جيد، لأنه قائم على الاعتماد على توثيق ابن حبان لرواية أبي إسرائيل، وهو بالتجهيل أولى منه بالتوثيق لأنه لم يروعنه غير شعبة، مع عدم توثيق غير ابن\nحبان له. والله أعلم.\nثم وجدت للحديث علة أخرى، وهي الاختلاف في صحبة جعدة وهو ابن هبيرة الأشجعي، وترى تفصيل القول في ذلك في \" تهذيب ابن حجر \" وتعليق الدكتور عواد على \" تهذيب المزي \" (٤/٥٦٦)، وتناقض رأي ابن حجر فيه، ففي \" التهذيب \" يرجح قول أبي حاتم أنه تابعي، وفي \" التقريب \" يجزم بأنه صحابي صغير له رؤية، وليس يخفى على طالب العلم أن هذا التناقض من مثل هذا الحافظ ما هو إلا لأنه ليس هناك دليل قاطع في صحبة جعدة هذا يرفع الخلاف، وإن مما يؤكد ذلك أن ابن حبان نفسه الذي وثق أبا إسرائيل هذا أورد جعدة في التابعين من \" ثقاته \" (٤/١١٥) وقال:\n\" ولا أعلم لصحبته شيئا صحيحا فأعتمد عليه فلذلك أدخلناه في التابعين \".\nوبناء على ذلك أورد أبا إسرائيل في \" أتباع التابعين \" من \" ثقاته \" (٦/٤٣٨) وقال:\n\" يروي عن جعدة بن هبيرة، روى عنه شعبة بن الحجاج \".","vol":"3","page":266},{"text":"قلت: وهذا تناقض ظاهر من ابن حبان يشبه تناقض الحافظ السابق، لأن أبا إسرائيل هذا إذا كان ثقة عنده لزمه القول بصحبة جعدة لأنه صرح في هذا الحديث بها: \" سمعت النبي ﷺ \" وإذا كان قوله هذا ليس صحيحا يعتمد عليه، لزمه القول بأن أبا إسرائيل ليس ثقة يعتمد عليه، وهذا هو الذي يظهر لي لتفرد شعبة بالرواية عنه كما تقدم. والله أعلم.\n<span data-type=\"title\" id=toc-1141>١١٣٢ </span>- \" قوموا كلكم فتوضأوا \".\nباطل.\nرواه ابن عساكر (١٧/٣٦٠/٢) عن يحيى بن عبد الله البابلتي: حدثنا الأوزاعي: حدثني واصل بن أبي جميل أبو بكر عن مجاهد قال: \" وجد النبي ﷺ (١) ريحا، فقال: ليقم صاحب الريح فليتوضأ، فإن الله لا يستحيي من الحق، فقال العباس: يا رسول الله أفلا نقوم كلنا فنتوضأ؟ فقال: فذكره.\nقلت: وهذا سند ضعيف، مسلسل بالعلل: الإرسال من مجاهد وهو ابن جبر وضعف واصل بن أبي جميل والبابلتي.\nوأصل الحديث موقوف، فقد روى مجالد: نا عامر عن جرير يعني ابن عبد الله البجلي:\n\" أن عمر ﵁ صلى بالناس، فخرج من إنسان شيء، فقال: عزمت على صاحب هذه إلا توضأ، وأعاد صلاته. فقال جرير: أوتعزم على كل من سمعها أن يتوضأ، وأن يعيد الصلاة، قال: نعما قلت، جزاك الله خيرا، فأمرهم بذلك \".\nأخرجه الطبراني في \" المعجم الكبير \" (١/١٠٧/١): حدثنا معاذ بن المثنى: نا مسدد: نا يحيى عن مجالد.\nقلت: وهذا إسناد رجاله كلهم ثقات، رجال مسلم غير معاذ بن المثنى وهو ثقة مترجم في \" تاريخ بغداد \"، غير أن مجالدا وهو ابن سعيد الهمداني قال الحافظ في \" التقريب \":\n_________\n(١) كذا الأصل، وسقط منه: \" من رجل \". اهـ","vol":"3","page":267},{"text":"\" ليس بالقوي، وقد تغير في آخر عمره \".\nفقول الهيثمي (١/٢٤٤):\n\" رواه الطبراني في \" الكبير \" ورجاله رجال الصحيح \".\nقلت: فهذا القول، مما لا يخفى بعده عن الصواب على من عرف ما بينا.\nويشبه هذا الحديث ما يتداوله كثير من العامة، وبعض أشباههم من الخاصة، زعموا أن النبي ﷺ كان يخطب ذات يوم، فخرج من أحدهم ريح، فاستحيا أن يقوم من بين الناس، وكان قد أكل لحم جزور، فقال رسول الله ﷺ سترا عليه: \" من أكل لحم جزور فليتوضأ \". فقام جماعة كانوا أكلوا من لحمه فتوضأوا!\nوهذه القصة مع أنه لا أصل لها في شيء من كتب السنة ولا في غيرها من كتب الفقه والتفسير فيما علمت، فإن أثرها سيىء جدا في الذين يروونها، فإنها تصرفهم عن العمل بأمر النبي ﷺ لكل من أكل من لحم الإبل أن يتوضأ، كما ثبت في \" صحيح مسلم \" وغيره: قالوا: يا رسول الله أنتوضأ من لحوم الغنم؟ قال: لا، قالوا: أفنتوضأ من لحوم الإبل؟ قال: توضأوا.\nفهم يدفعون هذا الأمر الصحيح الصريح بأنه إنما كان سترا على ذلك الرجل، لا تشريعا! وليت شعري كيف يعقل هؤلاء مثل هذه القصة ويؤمنون بها، مع بعدها عن العقل السليم، والشرع القويم؟ ! فإنهم لوتفكروا فيها قليلا، لتبين لهم ما قلناه بوضوح، فإنه مما لا يليق به ﷺ أن يأمر بأمر لعلة زمنية. ثم لا يبين للناس تلك العلة، حتى يصير الأمر شريعة أبدية، كما وقع في هذا الأمر، فقد عمل به جماهير من أئمة الحديث والفقه، فلوأنه ﷺ كان أمر به لتلك العلة المزعومة لبينها أتم البيان، حتى لا يضل هؤلاء الجماهير باتباعهم للأمر المطلق! ولكن قبح الله الوضاعين في كل عصر وكل مصر، فإنهم من أعظم الأسباب التي أبعدت كثيرا من المسلمين عن العمل بسنة نبيهم ﷺ، ورضي الله عن الجماهير العاملين بهذا الأمر الكريم، ووفق الآخرين للاقتداء بهم في ذلك وفي اتباع كل سنة صحيحة. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-1142>١١٣٣ </span>- \" أفلحت يا قديم إن مت ولم تكن أميرا ولا كاتبا ولا عريفا \".\nضعيف.\nأخرجه أبو داود (٢٩٣٣) وأحمد (٤/١٣٣) وابن عساكر في \" تاريخ","vol":"3","page":268},{"text":"دمشق \" (١٧/٨٠/١) عن صالح بن يحيى بن المقدام عن جده المقدام بن معد يكرب أن رسول الله ﷺ ضرب على منكبه ثم قال له: فذكره.\nقلت: وهذا إسناد ضعيف، صالح هذا أورده الذهبي في \" ديوان الضعفاء \"، وقال: \" مجهول \".\nوقال في \" المغني \" و\" الكاشف \":\n\" قال البخاري: فيه نظر \".\nوقال الحافظ في \" التقريب \":\n\" لين \".\nوأما قول المنذري (٣/١٣٤):\n\" وفيه كلام قريب لا يقدح \".\nفهذا مردود لوجهين:\nأولا: أن الذين ترجموا صالحا كان كلامهم فيه على ثلاثة أنواع:\n١ - منهم من ضعفه ضعفا شديدا، وهو الإمام البخاري، فقال قال: \" فيه نظر \"،\nكما تقدم.\nوعبارة البخاري هي من أشد أنواع التجريح عنده.\n٢ - ومنهم من جهله مثل موسى بن هارون الحمال وابن حزم.\nويمكن أن نذكر معهم ابن أبي حاتم، فإنه أورده في كتابه (٢/١/٤١٩) ولم يذكر فيه جرحا ولا تعديلا.\n٣ - ومنهم من وثقه، وهو ابن حبان وحده، فقد أورده في \" ثقات أتباع التابعين \" وقال (٦/٤٠٩):\n\" يخطىء \".\nفأنت ترى أنهم جميعا متفقون على تجريح الرجل، إما بالضعف الشديد، وإما بالجهالة، وإما بالوهم.\nثانيا: أن الكلام الذي لا يقدح إنما يسلم لوقيل في رجل ثبت أنه ثقة، والأمر هنا ليس كذلك، لأن توثيق ابن حبان مما لا يوثق به عند التفرد كما هو الشأن هنا لما عرفت","vol":"3","page":269},{"text":"من تساهله فيه، فلذلك لا يقبل توثيقه هذا إذا لم يخالف ممن هو مثله في العلم بالجرح والتعديل، فكيف إذا كان مخالفه هو الإمام البخاري؟ فكيف إذا كان مع ذلك هو نفسه يقول فيه كما تقدم:\n\" يخطىء \"؟ !\nفيتلخص من ذلك أن الكلام الذي فيه قادح، يسقط الاحتجاج بالحديث.\nثم إن إيراد ابن حبان إياه في \" أتباع التابعين \" ينبهنا إلى أن في الحديث علة أخرى وهي الانقطاع، فإن صالحا هذا رواه عن جده المقدام لم يذكر بينهما أباه يحيى بن المقدام، فهو منقطع، فهذه علة أخرى، ويؤيده أنه سيأتي له قريبا حديث آخر برقم (١١٤٩) من روايته عن أبيه عن جده، فإن كان هذا تلقاه عن أبيه فهو - أعني أباه - مجهول كما سيأتي هناك، ولذلك ذكر الحافظ في ترجمة صالح هذا من \" التقريب \" أنه من الطبقة السادسة. وهم الذين لم يثبت لهم لقاء أحد من الصحابة.\n<span data-type=\"title\" id=toc-1143>١١٣٤ </span>- \" كان الرجل إذا طلق امرأته ثلاثا قبل أن يدخل بها جعلوها واحدة على عهد رسول الله ﷺ، وأبي بكر، وصدرا من إمارة عمر، فلما رأى الناس قد تتابعوا فيها، قال (يعني عمر): أجيزهن عليهم \".\nمنكر بهذا السياق.\nأخرجه أبو داود (٢١٩٩) وعنه البيهقي (٧/٣٣٨ - ٣٣٩): حدثنا محمد بن عبد الملك بن مروان: حدثنا أبو النعمان: حدثنا حماد بن زيد عن أيوب عن غير واحد عن طاووس:\n\" أن رجلا يقال له: أبو الصهباء كان كثير السؤال لابن عباس قال: أما علمت أن الرجل كان إذا طلق امرأته ثلاثا قبل أن يدخل بها جعلوها واحدة على عهد رسول الله ﷺ وأبي بكر وصدرا من إمارة عمر؟ وقال ابن عباس: بلى كان الرجل..\".\nقلت: وهذا إسناد معلول عندي بأبي النعمان واسمه محمد بن الفضل السدوسي ولقبه عارم، وهو وإن كان ثقة فقد كان اختلط، وصفه بذلك جماعة من الأئمة منهم أبو","vol":"3","page":270},{"text":"داود والنسائي والدارقطني وغيرهم، وقال ابن أبي حاتم في \" الجرح والتعديل \" (٤/١/٥٩):\n\" سمعت أبي يقول: اختلط في آخر عمره، وزال عقله فمن سمع منه قبل الاختلاط فسماعه صحيح \".\nقلت: وهذا الحديث من رواية ابن مروان وهو أبو جعفر الدقيقي الثقة، ولا ندري أسمع منه قبل الاختلاط أم بعده؟ وهذا عندي أرجح، فقد خولف عارم في إسناده ومتنه. فرواه سليمان بن حرب عن حماد بن زيد فقال: عن أيوب عن إبراهيم ابن ميسرة عن طاووس به، إلا أنه لم يذكر فيه:\n\" قبل أن يدخل بها \".\nأخرجه مسلم (٤/١٨٢) والبيهقي (٧/٣٣٦) . وقال ابن أبي شيبة (٥/٢٦): نا عفان بن مسلم قال: نا حماد بن زيد به.\nورواه محمد بن أبي نعيم: نا حماد بن زيد به.\nأخرجه الدارقطني (٤٤٣)، وابن أبي نعيم صدوق.\nفهي زيادة شاذة إن لم نقل منكرة، تفرد بها عارم.\nويؤكد ذلك أن عبد الله بن طاووس قد روى الحديث عن أبيه كما رواه سليمان بن حرب بإسناده عنه بدون الزيادة.\nأخرجه مسلم والنسائي (٢/٩٦) والطحاوي (٢/٣١) والدارقطني (٤٤٤) والبيهقي وأحمد (١/٣١٤) والحاكم أيضا (٢/١٩٦) وقال:\n\" صحيح على شرط الشيخين ولم يخرجاه \"، ووافقه الذهبي.\nقلت: وهو كما قالا، إلا أنهما وهما في استدراكهما على مسلم.\nقلت: فهذه الروايات الصحيحة تدل على أن عارما إنما حدث بالحديث بعد الاختلاط، ولذلك لم يضبطه، فلم يحفظ اسم شيخ أيوب فيه، وزاد تلك الزيادة فهي لذلك شاذة غير محفوظة لمخالفته الثقات فيها، وقد خفيت هذه العلة على العلامة ابن القيم؛ فصحح إسناد الحديث في \" زاد المعاد \" (٤/٥٥)، وانطلى ذلك على المعلق عليه (٥/٢٤٩ و٢٥١)، وأعله المنذري في \" مختصر السنن \" (٣/١٢٤) بقوله:","vol":"3","page":271},{"text":"\" الرواة عن طاووس مجاهيل \".\nوإذا عرفت ذلك فلا يجوز تقييد لفظ الحديث الصحيح بها، كما فعل البيهقي، بل ينبغي تركه على إطلاقه فهو يشمل المدخول بها وغير المدخول بها، وإليك لفظ الحديث في \" صحيح مسلم \":\n\" كان الطلاق على عهد رسول الله ﷺ، وأبي بكر، وسنتين من خلافة عمر طلاق الثلاث واحدة، فقال عمر بن الخطاب: إن الناس قد استعجلوا في أمر قد كانت لهم فيه أناة، فلو أمضيناه عليهم، فأمضاه عليهم \".\nقلت: وهو نص لا يقبل الجدل على أن هذا الطلاق حكم محكم ثابت غير منسوخ لجريان العمل عليه بعد وفاته ﷺ في خلافة أبي بكر، وأول خلافة عمر، ولأن عمر رضي الله لم يخالفه بنص آخر عنده بل باجتهاد منه ولذلك تردد قليلا أول الأمر في مخالفته كما يشعر بذلك قوله: \" إن الناس قد استعجلوا.. فلو أمضيناه عليهم.. \"، فهل يجوز للحاكم مثل هذا التساؤل والتردد لوكان عنده نص بذلك؟ !\nوأيضا، فإن قوله: \" قد استعجلوا \" يدل على أن الاستعجال حدث بعد أن لم يكن، فرأى الخليفة الراشد، أن يمضيه عليهم ثلاثا من باب التعزيز لهم والتأديب، فهل يجوز مع هذا كله أن يترك الحكم المحكم الذي أجمع عليه المسلمون في خلافة أبي بكر وأول خلافة عمر، من أجل رأي بدا لعمر واجتهد فيه، فيؤخذ باجتهاده، ويترك حكمه الذي حكم هو به أول خلافته تبعا لرسول الله ﷺ وأبي بكر؟ ! اللهم إن هذا لمن عجائب ما وقع في الفقه الإسلامي، فرجوعا إلى السنة المحكمة أيها العلماء، لا سيما وقد كثرت حوادث الطلاق في هذا الزمن كثرة مدهشة تنذر بشر مستطير تصاب به مئات العائلات.\nوأنا حين أكتب هذا أعلم أن بعض البلاد الإسلامية كمصر وسوريا قد أدخلت هذا الحكم في محاكمها الشرعية، ولكن من المؤسف أن أقول: إن الذين أدخلوا ذلك من الفقهاء القانونيين لم يكن ذلك منهم بدافع إحياء السنة، وإنما تقليدا منهم لرأي ابن تيمية الموافق لهذا الحديث، أي إنهم أخذوا برأيه لا لأنه مدعم بالحديث، بل لأن","vol":"3","page":272},{"text":"المصلحة اقتضت الأخذ به زعموا، ولذلك فإن جل هؤلاء الفقهاء لا يدعمون أقوالهم واختياراتهم التي يختارونها اليوم بالسنة، لأنهم لا علم لهم بها، بل قد استغنوا عن ذلك بالاعتماد على آرائهم، التي بها يحكمون، وإليها يرجعون في تقدير المصلحة التي بها يستجيزون لأنفسهم أن يغيروا الحكم الذي كانوا بالأمس القريب به يدينون الله، كمسألة الطلاق هذه، فالذي أوده أنهم إن غيروا حكما أوتركوا مذهبا إلى مذهب آخر، أن يكون ذلك اتباعا منهم للسنة، وأن لا يكون ذلك قاصرا على الأحكام القانونية والأحوال الشخصية، بل يجب أن يتعدوا ذلك إلى عباداتهم ومعاملاتهم الخاصة بهم، فلعلهم يفعلون!\n<span data-type=\"title\" id=toc-1144>١١٣٥ </span>- \" ما أتى رسول الله ﷺ أحدا من نسائه إلا متقنعا، يرخي الثوب على رأسه، وما رأيته من رسول الله ﷺ ولا رآه مني \".\nموضوع.\nرواه أبو الشيخ في \" أخلاق النبي ﷺ \" (ص ٢٥١ - ٢٥٢) عن محمد ابن القاسم الأسدي: نا كامل أبو العلاء عن أبي صالح - أراه - عن ابن عباس قال: قالت عائشة ﵂: فذكره.\nقلت: وهذا إسناد موضوع، آفته الأسدي هذا كذبه أحمد وقال:\n\" أحاديثه موضوعة، ليس بشيء \".\nوأبو صالح هو باذام وهو ضعيف.\nوالشطر الثاني من الحديث قد روي من طريقين آخرين ولكنهما واهيان كما بينته في \" آداب الزفاف \" (ص ٣٢ - الطبعة الثانية) وذكرت هناك عن عائشة نفسها ما يدل على بطلانه.\nوأما الشطر الأول، فمع تفرد ذاك الكذاب به فإنه يدل على بطلانه أيضا القرآن الكريم وهو قول الله ﷿: \" نساؤكم حرث لكم فأتوا حرثكم أنى شئتم \" أي: كيف شئتم. فمع هذه الإباحة الصريحة في كيفية الإتيان، لا يعقل هذا التضييق الذي تضمنه هذا الحديث الموضوع كما لا يخفى.","vol":"3","page":273},{"text":"<span data-type=\"title\" id=toc-1145>١١٣٦ </span>- \" ما ابتلى الله عبدا ببلاء وهو على طريقة يكرها إلا جعل الله ذلك البلاء له كفارة وطهورا، ما لم ينزل ما أصابه من البلاء بغير الله، أويدعو غير الله في كشفه \".\nموضوع.\nرواه ابن أبي الدنيا في \" المرض والكفارات \" (١٦٢/١) حدثني يعقوب بن عبيد قال: أنبأ هشام بن عمار قال: أنبأ يحيى بن حمزة قال: حدثنا الحكم بن عبد الله أنه سمع المطلب بن عبد الله بن حنطب المخزومي يحدث أنه سمع أبا هريرة يحدث قال:\nدخلت على أم عبد الله ابنة أبي ذباب عائدا لها من شكوى فقالت: يا أبا هريرة إني دخلت على أم سلمة أعودها من شكوى فنظرت إلى قزحة في يدي فقالت:\nرسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ساقط موضوع، من أجل الحكم بن عبد الله وهو ابن سعد الأيلي قال الذهبي في \" الضعفاء \":\n\" متروك متهم \".\nوقال في \" الميزان \":\n\" وقال أحمد: أحاديثه كلها موضوعة. وقال ابن معين: ليس بثقة. وقال السعدي وأبو حاتم: كذاب \".","vol":"3","page":274},{"text":"<span data-type=\"title\" id=toc-1146>١١٣٧ </span>- \" يأتي على الناس زمان يكون المؤمن فيه أذل من شاته \".\nضعيف جدا.\nرواه ابن عساكر (١٥/٣٩٠/٢) عن عباد بن يعقوب الرواجني أنبأنا عيسى بن عبد الله بن محمد بن عمر بن علي حدثني أبي عن أبيه عن جده عن علي مرفوعا.\nقلت: وهذا سند واه، عيسى بن عبد الله قال أبو نعيم:\n\" روى عن آبائه أحاديث مناكير، لا يكتب حديثه، لا شيء \".\nوقال ابن عدي: \" حدث عن آبائه بأحاديث غير محفوظة \".","vol":"3","page":274},{"text":"وساق له الذهبي حديثين قال في أحدهما:\n\" لعله موضوع \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر هذه وبيض له المناوي في \" شرحيه \"!\n<span data-type=\"title\" id=toc-1147>١١٣٨ </span>- \" هي زكاة الفطر. آية: \" قد أفلح من تزكى \" \".\nضعيف جدا.\nأخرجه البزار في \" مسنده \" (١/٤٢٩/٩٠٥) وابن عدي في \" الكامل \" (ق ٣٣٣/١) والبيهقي (٤/١٥٩) من طريق عبد الله بن نافع عن كثير بن عبد الله المزني عن أبيه عن جده أن رسول الله ﷺ سئل عن قوله: \" قد أفلح من تزكى وذكر اسم ربه فصلى \" قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، كثير هذا هو ابن عبد الله بن عمرو بن عوف، قال الشافعي وأبو داود:\n\" ركن من أركان الكذب \".\nوقال الدارقطني وغيره:\n\" متروك \".\nوعبد الله بن نافع هو الصائغ المخزومي المدني، قال الحافظ:\n\" ثقة صحيح الكتاب، في حفظه لين \".\nوالحديث أورده السيوطي في \" الدر المنثور \" (٦/٣٣٩) بتخريج البزار وابن المنذر وابن أبي حاتم والحاكم في \" الكنى \" وابن مردويه والبيهقي في \" سننه \" بسند ضعيف عن كثير بن عبد الله بن عمرو بن عوف به.\nقلت: فضعف إسناده بعبد الله بن نافع، وتضعيفه بكثير أولى لما عرفت من سوء حاله، ولكن لعله سكت عنه لشهرته بذلك.\nوللحديث شاهد موقوف، رواه أبو حماد الحنفي عن عبيد الله (وفي نسخة عبد الله) ابن عمر عن نافع عن عمر أنه كان يقول:","vol":"3","page":275},{"text":"\" نزلت هذه الآية: \" قد أفلح من تزكى وذكر اسم ربه فصلى \" في زكاة رمضان \" قلت: وهو مع وقفه ضعيف الإسناد جدا، فإن أبا حماد الحنفي واسمه مفضل بن صدقة قال النسائي:\n\" متروك \".\nوقال ابن معين:\n\" ليس بشيء \".\nوعبد الله بن عمر إن كان هو المكبر فضعيف، وإن كان المصغر فثقة.\n<span data-type=\"title\" id=toc-1148>١١٣٩ </span>- \" أكل اللحم يحسن الوجه، ويحسن الخلق \".\nموضوع.\nرواه الرازي في \" الفوائد \" (١٥/١٠١/٢) وابن عساكر (١٤/٢١١/١) عن محمد بن هارون بن شعيب الأنصاري: حدثنا أبو الحسن محمد بن إسحاق بن الحريص (١): حدثنا محمد بن حسان بن يزيد الحوري: حدثنا وكيع عن سفيان الثوري عن حبيب بن أبي ثابت عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا سند واه جدا بل هو موضوع، فإن الأنصاري هذا قال الحافظ عبد العزيز الكتاني:\n\" كان يتهم \".\nوالمحمدان فوقه لم أعرفهما، ومن سائرهم من رجال الستة، واعتقادي أن هذا السند مركب عليهم، فإن أحدهم أسمى من أن يحدث بمثل هذا الحديث الباطل الظاهر البطلان، وإني لأعجب من السيوطي كيف سود به كتابه \" الجامع الصغير \"! وأما المناوي فقد بيض له في \" الفيض \" وقال في \" التيسير \": إسناد ضعيف \"!\n_________\n(١) وابن الحريص ترجمه ابن عساكر في \" تاريخه \" (١٥/٣١ - ٣٢) ولكنه لم يذكر فيه جرحا ولا تعديلا. اهـ.","vol":"3","page":276},{"text":"<span data-type=\"title\" id=toc-1149>١١٤٠ </span>- \" إذا تغولت الغيلان فنادوا بالأذان \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (١٢/٤٤/١): حدثنا يزيد بن هارون عن هشام بن حسان عن الحسن عن جابر بن عبد الله مرفوعا.\nوبهذا الإسناد أخرجه الإمام أحمد (٣/٣٨١ - ٣٨٢) وأبو يعلى (٥٩٣ - ٥٩٤) في حديث.\nوكذلك أخرجه أحمد (٣/٣٠٥) وابن السني في \" عمل اليوم والليلة \" (٥١٧) من طريقين آخرين عن هشام بن حسان به.\nوأخرجه ابن خزيمة في \" صحيحه \" (١/٢٥٦/١) وكذا أبو داود (٢٥٧٠) ولكنه لم يسق لفظه.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات، وإنما علته الانقطاع بين الحسن وهو البصري وجابر، فإنه لم يسمع منه كما قال أبو حاتم والبزار.\nوقد رواه البزار (٤/٣٤/٣١٤٩) من طريقين عن يونس عن الحسن عن سعد بن أبي وقاص مرفوعا به نحوه. وقال البزار: لا نعلمه يروى عن سعد إلا من هذا الوجه، ولا نعلم سمع الحسن من سعد شيئا \".\nوقال الهيثمي (١٠/١٣٤):\n\" ورجاله ثقات إلا أن الحسن البصري لم يسمع من سعد فيما أحسب \".\nوله شاهد واه جدا من رواية عمر بن صبح عن مقاتل بن حيان عن نافع عن ابن عمر مرفوعا به.\nأخرجه بن عدي في \" الكامل \" (ق ٢٤٤/١) وقال:\n\" هذا الحديث بهذا الإسناد بعض متنه لا يعرف إلا من طريق عمر بن صبح عن مقاتل، وابن صبح منكر الحديث \".\nوقال الذهبي:\n\" ليس بثقة ولا مأمون، قال ابن حبان: كان ممن يضع الحديث \".","vol":"3","page":277},{"text":"وله شاهد آخر من حديث أبي هريرة مرفوعا به. وزاد:\n\" فإن الشيطان إذا سمع النداء أدبر وله حصاص \".\nأخرجه الطبراني في \" الأوسط \" من حديث عدي بن الفضل عن سهيل بن أبي صالح عن أبيه عنه. وقال:\n\" لم يروه عن سهيل إلا عدي \".\nقلت: وهو متروك كما قال الهيثمي (١٠/١٣٤) .\nوالزيادة المذكورة عند مسلم (٢/٥ - ٦) من طريقين عن سهيل به. وهذا يدل على نكارة ما زاده عدي عليها. ويؤكده أن في أحد الطريقين المشار إليهما عند مسلم عن سهيل قال: أرسلني أبي إلى بني حارثة، قال: ومعي غلام لنا أوصاحب لنا، فناداه مناد من حائط باسمه، قال: وأشرف الذي معي على الحائط فلم ير شيئا، فذكرت ذلك لأبي فقال: لوشعرت أنك تلقى هذا لم أرسلك، ولكن إذا سمعت صوتا فناد بالصلاة، فإني سمعت أبا هريرة يحدث عن رسول الله ﷺ أنه قال:\n\" إن الشيطان إذا نودي بالصلاة، ولى وله خصائص \".\nقلت: فهذا يبين أن هذه الزيادة التي تفرد بها عدي - وهو ابن الفضل - أصلها مقطوع من كلام أبي صالح والد سهيل، فرفعه عدي!\n<span data-type=\"title\" id=toc-1150>١١٤١ </span>- \" من أكل فشبع، وشرب فروي، فقال: الحمد لله الذي أطعمني فأشبعني، وسقاني فأرواني، خرج من ذنوبه كيوم ولدته أمه \".\nضعيف.\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٤٦٧): أخبرنا أبو يعلى: حدثنا محمد بن إبراهيم السامي: حدثنا إبراهيم بن سليمان: حدثنا حرب بن سريج (١) عن حماد بن أبي سليمان قال:\n\" تغديت عند أبي بردة، فقال: ألا أحدثك ما حدثني به عبد الله بن قيس ﵁؟ قال: قال رسول الله ﷺ: فذكره.\n_________\n(١) بالمهملة والجيم. كذا قيده الحافظ، ووقع في ابن السني \" شريح \" وهو خطأ. اهـ","vol":"3","page":278},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات غير حرب بن سريج، قال الحافظ في \" التقريب \":\n\" صدوق يخطىء \".\nوأورده الذهبي في \" الضعفاء \" وقال:\n\" فيه ضعف \".\nقلت: وخفي ذلك على المنذري فسكت عليه في \" الترغيب \" (٣/١٢٩) وعزاه لأبي يعلى. وأغرب منه قول الهيثمي (٥/٢٩):\n\" رواه أبو يعلى، وفيه من لم أعرفه \".\nوليس فيهم من لا يعرف إطلاقا، فلعله تحرف عليه بعض أسماء رواته.\n<span data-type=\"title\" id=toc-1151>١١٤٢ </span>- \" يؤتى بالقاضي العدل يوم القيامة فيلقى من شدة العذاب ما يتمنى أنه لم يقض بين اثنين في تمرة قط \".\nضعيف.\nأخرجه الطيالسي في \" مسنده \" (١٥٤٦): حدثنا عمر بن العلاء اليشكري قال: حدثني صالح بن سرج من عبد القيس عن عمران بن حطان قال: سمعت عائشة تقول، وذكر عندها القضاة، فقالت: سمعت رسول الله ﷺ يقول: فذكره. ومن طريق الطيالسي أخرجه أحمد (٦/٧٥) وأبو بكر المروزي في \" أخبار الشيوخ\n\" (١/٢٧/٢) وابن أبي الدنيا في \" الأشراف \" (٢/٧٣/٢) والبيهقي (١٠/٩٦) كلهم عن الطيالسي به.\nوأخرجه ابن حبان (١٥٦٣) والطبراني في \" الأوسط \" (رقم - ٢٧٨١ - مصورتي) والبيهقي أيضا من طريقين آخرين عن عمر بن العلاء به، إلا أن ابن حبان قال: \"\nعمره \" بدل \" تمرة \".\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nالأولى: صالح بن سرج أورده الذهبي في \" الميزان \" ولم يزد فيه على قوله:\n\" قال أحمد بن حنبل: كان من الخوارج \".\nوأورده في \" الضعفاء \" وقال:","vol":"3","page":279},{"text":"\" مجهول \".\nوأما ابن حبان فذكره في \" الثقات \" (٦/٤٦٠) .\nوالأخرى: عمر بن العلاء. كذا وقع في المصادر المتقدمة إلا المسند فوقع فيه \" عمرو \" بفتح أوله. قال الحافظ في \" التعجيل \":\n\" وهو قول الأكثر \".\nوذكر في ترجمته أنه روى عنه جماعة من الثقات، ولم يذكر فيه توثيقا فهو مجهول الحال. والله أعلم.\nقلت: فقول الهيثمي في \" المجمع \" (٤/١٩٣):\n\" رواه أحمد وإسناده حسن \".\nغير حسن، لما بينا من حال الرجلين.\n<span data-type=\"title\" id=toc-1152>١١٤٣ </span>- \" أول من يكسى حلة من النار إبليس، يضعها على حاجبيه، وهو يسحبها من خلفه، وذريته من خلفه، وهو يقول: يا ثبوراه! وهم ينادون: يا ثبوراهم، حتى يقف على النار، فيقول: يا ثبوراه! فينادون: يا ثبوراهم، فيقال: \" لا تدعو اليوم ثبورا واحدا، وادعوا ثبورا كثيرا \" \".\nضعيف.\nأخرجه أحمد (٣/١٥٢ و١٥٣ - ١٥٤ و٢٤٩) والبزار (٤/١٨٣) والطبري في \" تفسيره \" (١٨/١٤١) من طريق حماد بن سلمة قال: حدثنا علي بن زيد عن أنس بن مالك أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا سند ضعيف، علي بن زيد هو ابن جدعان ضعيف، كما في \" التقريب \".\nوالحديث أورده الهيثمي في \" المجمع \" (١٠/٣٩٢) وقال:\n\" رواه أحمد والبزار، ورجالهما رجال الصحيح غير علي بن زيد وهو ابن جدعان ضعيف، كما في \" التقريب \".\nوالحديث أورده الهيثمي في \" المجمع \" (١٠/٣٩٢) وقال:\n\" رواه أحمد والبزار، ورجالهما رجال الصحيح غير علي بن زيد وقد وثق \"!\nوذكره ابن الجوزي في تفسيره \" زاد المسير \" (٦/٧٦) (١) دون عزو فقال:\n_________\n(١) قام بطبعه المكتب الإسلامي بدمشق، جزاه الله خيرا. اهـ.","vol":"3","page":280},{"text":"\" روى أنس بن مالك قال: قال رسول الله ﷺ.. \".\nفجزم برواية أنس له عن رسول الله ﷺ، فلم يحسن، وكم فيه من أحاديث ضعيفة وواهية يسكت عنها، ولا يبين وهنها، بل ربما أوهم صحتها، كهذا، وقد تولى بيان حال الكثير منها الأستاذ المعلق عليه، ولكنه سكت أيضا عن غير قليل منها كهذا الحديث، فإنه خرجه ولم يبين حال إسناده، بل وأقره على جزمه!\n<span data-type=\"title\" id=toc-1153>١١٤٤ </span>- \" كل [باسم الله]، ثقة بالله، وتوكلا عليه \".\nضعيف.\nرواه أبو داود (٣٩٢٥) والترمذي (١/٣٣٥) وابن ماجه (٣٥٤٢) وابن السني في \" عمل اليوم والليلة \" (٤٥٧) وأبو العباس الأصم في \" جزء من حديثه \" (ق ١٩٢/٢) والحاكم (٤/١٣٦ - ١٣٧) والعقيلي في \" الضعفاء \" (٤٢٨) وابن عدي في \" الكامل \" (٣٩٦/٢) وأبو عبد الله الدقاق في \" معجم مشايخه \" (ق ٤/١) والضياء المقدسي في \" المنتقى من مسموعاته بمرو\" (ق ٤٩/١) من طريق المفضل بن فضالة عن حبيب بن الشهيد عن محمد بن المنكدر عن جابر:\n\" أن النبي ﷺ أخذ بيد مجذوم، فأدخلها معه في القصعة فقال \".\nفذكره. وقال الترمذي:\n\" هذا حديث غريب، لا نعرفه إلا من حديث المفضل بن فضالة، وهو شيخ بصري، والمفضل بن فضالة شيخ آخر مصري أوثق من هذا وأشهر، وروى شعبة هذا الحديث عن حبيب بن الشهيد عن ابن بريدة: أن ابن عمر أخذ بيد مجذوم، وحديث شعبة أثبت عندي وأصح \".\nقلت: وحديث شعبة وصله العقيلي من طريق سعيد بن منصور قال: حدثنا عبد الرحمن ابن زياد قال: حدثنا شعبة عن حبيب بن الشهيد قال: سمعت عبد الله بن بريدة يقول:\n\" كان سلمان يعمل بيديه، ثم يشتري طعاما، ثم يبعث إلى المجذومين فيأكلون معه \".","vol":"3","page":281},{"text":"قلت: فجعل سلمان مكان ابن عمر، ولعله الصواب، فإن إسناده صحيح، وعبد الرحمن بن زياد هذا هو الرصاصي، قال أبو حاتم:\n\" صدوق \". وقال أبو زرعة: \" لا بأس به \".\nوقال العقيلي عقب روايته:\n\" هذا أصل الحديث، وهذه الزيادة أولى به، والمفضل ليس بمشهور بالنقل، قال يحيى: ليس هو بذاك \".\nوقال ابن عدي:\n\" ولم أر في حديثه أنكر من هذا الحديث، وباقي حديثه مستقيم \".\nوقال الذهبي في \" الضعفاء \":\n\" مقارب الحديث، لا يحتج به. قاله الترمذي \". وقال الحافظ في \" التقريب \":\n\" ضعيف \".\nقلت: فقول الحاكم: \" حديث صحيح الإسناد \" ووافقه الذهبي مما لا يخفى بعده عن الصواب، ونحوه قول المناوي في \" التيسير \": \" إسناده حسن \" مغترا بما نقله في \" الفيض \" عن ابن حجر أنه قال: \" حديث حسن \"!\nقلت: وقد وجدت له متابعا، يرويه عبيد الله بن تمام عن إسماعيل المكي عن محمد ابن المنكدر به.\nأخرجه ابن عدي (٨/٢ و٢٣٧/١) وقال في الموضع الأول:\n\" إسماعيل هذا أحاديثه غير محفوظة، إلا أنه ممن يكتب حديثه \".\nوقال في الموضع الآخر:\n\" وهذا قد روي من غير هذا الطريق عن محمد بن المنكدر، وعبيد الله في بعض ما يرويه مناكير \".\nوقال الذهبي في \" الضعفاء \":\n\" ضعفوه \".\nوأورده ابن الجوزي في \" الأحاديث الواهية \" (٢/٣٨٦) من الوجهين عن محمد بن المنكدر.","vol":"3","page":282},{"text":"<span data-type=\"title\" id=toc-1154>١١٤٥ </span>- \" ملعون من لعب بالشطرنج \".\nموضوع.\nأخرجه الديلمي (٤/٦٣) عن عباد بن عبد الصمد عن أنس رفعه.\nقلت: وهذا موضوع، آفته عباد هذا قال البخاري: \" منكر الحديث \".\nوقال ابن حبان:\n\" روى عن أنس نسخة كلها موضوعة \".\nوقال الحافظ السخاوي في \" عمدة المحتج في حكم الشطرنج \" (٩/١):\n\" وقد سئل عنه النووي؟ فقال: لا يصح \".\nونحوه ما أورده السيوطي في \" الجامع \" من رواية عبدان وأبي موسى وابن حزم عن حبة بن مسلم مرسلا به وزاد:\n\" والناظر إليها كالآكل لحم الخنزير \".\nقال المناوي:\n\" وحبة هذا تابعي لا يعرف إلا بهذا الحديث، وفي \" الميزان \": إنه خبر منكر \".\nقلت: وهو من رواية ابن جريج عن حبة، وقال في أصح الطريقين عنه - وكلاهما ضعيف -:\n\" حدثت عن حبة بن مسلم \".\nفله علتان: الإرسال والانقطاع.","vol":"3","page":283},{"text":"<span data-type=\"title\" id=toc-1155>١١٤٦ </span>- \" إذا مررتم بهؤلاء الذين يلعبون الأزلام: الشطرنج والنرد وما كان من اللهو، فلا تسلموا عليهم، فإن سلموا عليكم فلا تردوا عليهم، فإنهم إذا اجتمعوا وأكبوا عليها، جاء إبليس أخزاه الله بجنوده فأحدق بهم، كلما ذهب رجل يصرف بصره عن الشطرنج لكز في ثغره، وجاءت الملائكة من وراء ذلك فأحدقوا بهم، ولم يدنوا منهم، فما يزالون يلعنونهم حتى يتفرقوا عنها حين يتفرقون كالكلاب اجتمعت على جيفة، فأكلت منها، حتى ملأت بطونها ثم تفرقت \".","vol":"3","page":283},{"text":"موضوع.\nأخرجه الآجري في \" كتاب تحريم النرد والشطرنج والملاهي \" (ق ٤٣/٢) من طريق سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة بن عبد الرحمن عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، آفته سليمان بن داود اليمامي قال الذهبي في \" الميزان \":\n\" قال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث، وقد مر لنا أن البخاري قال: من قلت فيه: منكر الحديث فلا تحل رواية حديثه. وقال ابن حبان: ضعيف. وقال آخر: متروك \".\nوكتب الحافظ ابن المحب المقدسي بخطه على هامش كتاب الآجري:\n\" هذا حديث ضعيف \".\nقلت: بل هو موضوع، وعلامات الوضع عليه لائحة، وآفته اليمامي المذكور، فإنه متهم عند البخاري كما عرفت. والله أعلم.\n<span data-type=\"title\" id=toc-1156>١١٤٧ </span>- \" إذا مررت عليهم (يعني أهل القبور) فقل: السلام عليكم يا أهل القبور من المسلمين والمؤمنين، أنتم لنا سلف، ونحن لكم تبع، وإنا إن شاء الله بكم لاحقون. فقال أبو رزين: يا رسول الله ويسمعون؟ قال: ويسمعون، ولكن لا يستطيعون أن يجيبوا، أولا ترضى يا أبا رزين أن يرد عليك [بعددهم من] الملائكة \".\nمنكر.\nأخرجه العقيلي في \" الضعفاء \" (٣٦٩) وعبد الغني المقدسي في \" السنن \" (ق ٩٢: ٢) عن النجم بن بشير بن عبد الملك بن عثمان القرشي حدثنا محمد بن الأشعث عن أبي سلمة عن أبي هريرة قال:\n\" قال أبو رزين: يا رسول الله: إن طريقي على المقابر، فهل من كلام أتكلم به إذا مررت عليهم؟ قال: \" فذكره. وقال العقيلي والزيادة له:\n\" محمد بن الأشعث مجهول في النسب والرواية، وحديثه هذا غير محفوظ، ولا","vol":"3","page":284},{"text":"يعرف إلا بهذا الإسناد. وأما \" السلام عليكم يا أهل القبور \" إلى قوله \" وإنا إن شاء الله بكم لاحقون \" فيروى بغير هذا الإسناد من طريق صالح، وسائر الحديث غير محفوظ \".\nوالنجم بن بشير أورده ابن أبي حاتم (٤/١) ولم يذكر فيه جرحا ولا تعديلا.\nقلت: فهو بهذه الزيادة منكر، لتفرد هذا المجهول بها، وأما بدونها فهو حديث صحيح أخرجه مسلم من حديث عائشة وبريدة، وهو مخرج في كتابي \" أحكام الجنائز وبدعها \".\nوهذه الزيادة منكرة المتن أيضا، فإنه لا يوجد دليل في الكتاب والسنة على أن الموتى يسمعون، بل ظواهر النصوص تدل على أنهم لا يسمعون. كقوله تعالى:\n\" وما أنت بمسمع من في القبور \" وقوله ﷺ لأصحابه وهم في المسجد: \" أكثروا علي من الصلاة يوم الجمعة، فإن صلاتكم تبلغني ... \" فلم يقل: أسمعها. وإنما تبلغه الملائكة كما في الحديث الآخر: \" إن لله ملائكة\nسياحين يبلغوني عن أمتي السلام \". رواه النسائي وأحمد بسند صحيح.\nوأما قوله ﷺ: \" العبد إذا وضع في قبره، وتولى وذهب أصحابه حتى إنه ليسمع قرع نعالهم أتاه ملكان فأقعداه، فيقولان له.. \" الحديث رواه البخاري فليس فيه إلا السماع في حالة إعادة الروح إليه ليجيب على سؤال الملكين كما هو واضح من سياق الحديث.\nونحوه قوله ﷺ لعمر حينما سأله عن مناداته لأهل قليب بدر: \" ما أنتم بأسمع لما أقول منهم \" هو خاص أيضا بأهل القليب، وإلا فالأصل أن الموتى لا يسمعون، وهذا الأصل هو الذي اعتمده عمر ﵁ حين قال للنبي ﷺ: إنك لتنادي أجسادا قد جيفوا، فلم ينكره الرسول ﷺ بل أقره، وإنما أعلمه بأن هذه قضية خاصة، ولولا ذلك لصحح له ذلك الأصل الذي اعتمد عليه، وبين له أن الموتى يسمعون خلافا لما يظن عمر، فلما لم يبين له هذا، بل أقره عليه كما ذكرنا، دل ذلك على أن من المقرر شرعا أن الموتى لا يسمعون. وأن هذه قضية خاصة.\nوبهذا البيان ينسد طريق من طرق الضلال المبين على المشركين وأمثالهم من","vol":"3","page":285},{"text":"الضالين، الذين يستغيثون بالأولياء والصالحين ويدعونهم من دون الله، زاعمين أنهم يسمعونهم، والله ﷿ يقول: \" إن تدعوهم لا يسمعوا دعاءكم، ولو سمعوا ما استجابوا لكم، ويوم القيامة يكفرون بشرككم ولا ينبئك مثل خبير \".\nوراجع لتمام هذا البحث الهام مقدمتي لكتاب \" الآيات البينات في عدم سماع الأموات عند الحنفية السادات \" للآلوسي.\n<span data-type=\"title\" id=toc-1157>١١٤٨ </span>- \" أربع من سعادة المرء: زوجة صالحة، وولد أبرار، وخلطاء صالحون، ومعيشة في بلده \".\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" (١/١/١٦٦ - مختصره للحافظ ابن حجر) منة طريق سهل بن عامر البجلي: حدثنا عمرو بن [جميع] عن عبد الله بن الحسن بن الحسن عن أبيه عن جده مرفوعا.\nقلت: وهذا موضوع، وله آفتان:\nالأولى: عمرو بن جميع كذبه ابن معين، وقال الدارقطني وجماعة:\n\" متروك \".\nوقال ابن عدي:\n\" كان يتهم بالوضع \".\nوقال البخاري:\n\" منكر الحديث \".\nوالأخرى: سهل بن عامر البجلي، كذبه أبو حاتم. وقال البخاري:\n\" منكر الحديث \".\nوقال ابن أبي حاتم (٤/١/٢٠٢) عن أبيه:\n\" ضعيف الحديث، روى أحاديث بواطيل، أدركته بالكوفة، وكان يفتعل الحديث \".","vol":"3","page":286},{"text":"<span data-type=\"title\" id=toc-1158>١١٤٩ </span>- \" لا يحل أكل لحوم الخيل والبغال والحمير \".\nمنكر.\nأخرجه أبو داود (٣٧٩٠) والنسائي (٢/١٩٩) وابن ماجه (٣١٩٨)","vol":"3","page":286},{"text":"والطحاوي في \" شرح المعاني \" (٢/٣٢٢) والبيهقي (٩/٣٢٨) وأحمد (٤/٨٩) والعقيلي في \" الضعفاء \" (ص ١٨٨) والطبراني في \" المعجم الكبير \" (رقم ٣٨٦٢) والواحدي في \" الوسيط \" (٢/١٢٧/٢) كلهم من طرق عن بقية بن الوليد: حدثني ثور بن يزيد عن صالح بن يحيى بن المقدام بن معدي كرب عن أبيه عن جده عن خالد بن الوليد أنه سمع رسول الله ﷺ يقول: فذكره. وقال العقيلي:\n\" صالح بن يحيى فيه نظر. وقد روي عن جابر قال: أطعمنا رسول الله ﷺ لحوم الخيل، ونهانا عن لحوم البغال والحمير. وروي عن أسماء ابنة أبي بكر قالت: ذبحنا فرسا على عهد رسول الله ﷺ فأكلناه.\nوإسنادهما أصلح من هذا الإسناد \".\nوقال البيهقي:\n\" فهذا إسناد مضطرب، ومع اضطرابه مخالف لحديث الثقات \".\nثم روى عن موسى بن هارون أنه قال:\n\" لا يعرف صالح بن يحيى ولا أبو هـ إلا بجده، وهذا ضعيف \".\nقلت: فللحديث أربع علل:\nالأولى: ضعف صالح بن يحيى كما أشار إلى ذلك البخاري بقوله فيه:\n\" فيه نظر \".\nأوأنه مجهول كما يشعر كلام موسى بن هارون المذكور، وهو الذي جزم به الذهبي في \" الضعفاء \". وقال الحافظ في \" التقريب \":\n\" لين \".\nوأما ابن حبان فأورده في \" أتباع التابعين \" من \" الثقات \"! واغتر به الحافظ المنذري فقال في \" الترغيب \" (٣/١٣٤):\n\" وفي صالح بن يحيى كلام قريب لا يقدح \"!\nالثانية: جهالة يحيى بن المقدام بن معدي، كما في كلام موسى بن هارون المتقدم، واعتمده الذهبي، فقال في \" الميزان \":\n\" لا يعرف إلا برواية ولده صالح عنه \".","vol":"3","page":287},{"text":"وقال الحافظ في \" التقريب \":\n\" مستور \".\nالثالثة: الاضطراب الذي أشار إليه البيهقي وبينه بقوله:\n\" ورواه محمد بن حمير عن ثور عن صالح أنه سمع جده المقدام. ورواه عمر بن هارون البلخي عن ثور عن يحيى بن المقدام عن أبيه عن خالد \".\nومحمد بن حمير ثقة وقد تابعه سليمان بن سليم أبو سلمة وهو ثقة أيضا، عن صالح بن يحيى بن المقدام عن جده المقدام عن خالد قال:\n\" غزونا مع رسول الله ﷺ غزوة خيبر.. الحديث، وفيه: وحرام عليكم لحوم الحمر الأهلية وخيلها وبغالها.. \".\nأخرجه أحمد.\nومتابعة أبي سلمة عند الطبراني (٣٨٢٧)، لكنه قال: عن صالح عن أبيه عن جده عن خالد. يعني مثل إسناد ثور بن يزيد برواية بقية عنه.\nنعم رواه سعيد بن غزوان عن صالح عن جده عن خالد.\nرواه الطبراني (٣٨٢٨) .\nالرابعة: النكارة والمخالفة كما تقدم في كلام البيهقي. ويعني بذلك أمرين اثنين:\nالأول: قوله عن خالد: غزونا مع رسول الله ﷺ وأنه ﷺ قال الحديث في هذه الغزوة. قال الحافظ في \" الفتح \" (٩/٥٦١):\n\" وتعقب بأنه شاذ منكر، لأن في سياقه أنه شهد خيبر، وهو خطأ، فإنه (يعني خالدا) لم يسلم إلا بعدها على الصحيح، والذي جزم به الأكثر أن إسلامه كان سنة الفتح..، وأعل أيضا بأن في السند راويا مجهولا \".\nوالآخر: أنه صح برواية الثقات أنه ﷺ رخص في لحوم الخيل.\nأخرجه الشيخان وغيرهما من حديث جابر بن عبد الله، وله عنه طرق وألفاظ ذكرتها في \" الصحيحة \" فلتطلب من هناك.","vol":"3","page":288},{"text":"وأما ما روى عكرمة بن عمار عن يحيى بن أبي كثير عن أبي سلمة عن جابر قال:\n\" نهى رسول الله ﷺ عن لحوم الحمر والخيل والبغال \".\nفقد أورده الحافظ في \" الفتح \" من رواية الطحاوي وأبي بكر الرازي وابن جزم، وقال الحافظ:\n\" قال الطحاوي: وأهل الحديث يضعفون عكرمة بن عمار. قلت: لا سيما في يحيى بن أبي كثير، فإن عكرمة وإن كان مختلفا في توثيقه، فقد أخرج له مسلم، لكن إنما أخرج له من غير روايته عن يحيى بن أبي كثير، وقد قال يحيى بن سعيد القطان:\nأحاديثه عن يحيى بن أبي كثير ضعيفة. وقال البخاري: حديثه عن يحيى مضطرب..\nوعلى تقدير صحة هذه الطريق، فقد اختلف على عكرمة فيها، فإن الحديث عند أحمد والترمذي من طريقه ليس فيه للخيل ذكر، وعلى تقدير أن يكون الذي زاده حفظه، فالروايات المتنوعة عن جابر المفصلة بين لحوم الخيل والحمر في الحكم، أظهر اتصالا، وأتقن رجالا وأكثر عددا \".\nثم ذكر أن الطبري أخرجه من طريق يحيى بن أبي كثير أيضا عن رجل من أهل حمص قال:\nكنا مع خال فذكر أن رسول الله ﷺ حرم لحوم الحمر الأهلية وخيلها وبغالها. وقال:\n\" وأعل بتدليس يحيى وإبهام الرجل \".\nقلت: وأنا أظن أن هذا الرجل هو يحيى بن المقدام بن معدي كرب المتقدم في الطريق الأولى فإنه حمصي وهو مجهول كما سبق، فلا يذهبن وهل أحد إلى أنه يمكن تقوية تلك الطريق بطريق الطبري هذه، لأن مدارهما على مجهول. والله أعلم.\n<span data-type=\"title\" id=toc-1159>١١٥٠ </span>- \" إذا مررتم برياض الجنة فارتعوا، قلت: يا رسول الله وما رياض الجنة؟ قال: المساجد، قلت: وما الرتع يا رسول الله؟ قال: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر \".\nضعيف.\nأخرجه الترمذي (٢/٢٦٥) من طريق يزيد بن حبان أن حميد المكي","vol":"3","page":289},{"text":"مولى ابن علقمة حدثه أن عطاء بن أبي رباح حدثه عن أبي هريرة قال: قال رسول الله ﷺ. وقال الترمذي:\n\" حديث حسن غريب \".\nكذا قال! وحميد المكي قال البخاري كما في \" الميزان \":\n\" لا يتابع على حديثه \".\nوقال الحافظ في \" التقريب \":\n\" مجهول \".\nقلت: فأنى لحديثه الحسن؟ !\nويزيد بن حبان، كذا في النسخة المطبوعة من \" الترمذي \" في بولاق، وأظنه محرفا، والصواب: زيد بن حبان، فإنهم لم يذكروا غيره في ترجمة حميد المكي. والله أعلم.\nوزيد بن الحباب من رجال مسلم، وفيه خلاف، قال الحافظ:\n\" صدوق يخطىء في حديث الثوري \".\nوقد روي الحديث من طريق أخرى وهي مع ضعفها فإنه مختصر ولفظه:\n\" إذا مررتم برياض الجنة فارتعوا، قالوا: وما رياض الجنة؟ قال: حلق الذكر \".\nأخرجه الترمذي (٢/٢٦٥) وأحمد (٣/١٥٠) وابن عدي في \" الكامل \" (٣٢٩/١) من طريق محمد بن ثابت البناني قال: حدثني أبي عن أنس بن مالك ﵁ أن رسول الله ﷺ قال: فذكره. وقال الترمذي:\n\" حديث حسن غريب من حديث ثابت عن أنس \".\nقلت: والقول فيه كالذي قبله، فإن محمد بن ثابت البناني متفق على تضعيفه وقد تفرد به عن أبيه، فقال ابن عدي عقبه وقد ساق له أحاديث أخرى:\n\" وهذه الأحاديث مع غيرها مما لم أذكره عامتها مما لا يتابع محمد بن ثابت عليه\n\".\nوأورده الذهبي في \" الميزان \" فقال:\n\" قال البخاري: فيه نظر، وقال ابن معين: ليس بشيء، وقال النسائي ضعيف \".","vol":"3","page":290},{"text":"ثم ساق له مما أنكر عليه حديثين، هذا أحدهما.\nوقد وجدت له طريقا أخرى عن أنس، ولكنها واهية، لأنها من رواية زائدة بن أبي الرقاد: حدثنا زياد النميري عن أنس به.\nأخرجه أبو نعيم في \" الحلية \" (٦/٢٦٨) .\nقلت: وهذا إسناد واه، وله علتان: زياد النميري وزائدة بن أبي الرقاد قال الذهبي في \" الميزان \":\n\" ضعيفان \".\nوقال الحافظ في الأول منهما:\n\" ضعيف \".\nوفي الآخر:\n\" منكر الحديث \".\nوبهذا جرحه البخاري، وهو بهذا التعبير عنده يعني أنه متهم. وقد قال النسائي:\n\" ليس بثقة \".\nووجدت له شاهدا من حديث ابن عمر به.\nأخرجه أبو نعيم أيضا (٦/٣٥٤): حدثنا أبو الحسن علي بن أحمد بن عبد الله المقدسي: حدثنا محمد بن عبد الله بن عامر: حدثنا قتيبة بن سعيد: حدثنا مالك عن نافع عن سالم عنه. وقال:\n\" غريب من حديث مالك، لم نكتبه إلا من حديث محمد بن عبد الله بن عامر \".\nقلت: ولم أعرفه، وأخشى أن يكون قد وقع في اسمه تحريف.\nوشيخ أبي نعيم علي بن أحمد بن عبد الله المقدسي لم أجد له ترجمة، وهو على شرط ابن عساكر في \" تاريخ دمشق \"، ولكنه لم يورده.\nثم وجدت لحديث أبي هريرة المختصر شاهدا من حديث جابر في مستدرك الحاكم، ولذلك أخرجته في \" الصحيحة \" برقم (٢٥٦٢) .\n<span data-type=\"title\" id=toc-1160>١١٥١ </span>- \" الحزم سوء الظن \".\nضعيف جدا.\nرواه القضاعي في \" مسند الشهاب \" (٣/٢) عن أبي الحسن علي","vol":"3","page":291},{"text":"بن الحسين بن بندار بن خير قال: نا الحسين بن عمر بن مودود قال: أنا أبو التقى قال: نا بقية بن الوليد قال: نا الوليد بن كامل عن نصر بن علقمة عن عبد الرحمن بن عائذ مرفوعا قلت: وكتب بعض المحدثين - ولعله ابن المحب - تحته بقوله:\n\" مرسل والوليد ضعيف \".\nقلت: وعلي بن الحسن بن بندار قال الذهبي:\n\" اتهمه محمد بن طاهر \".\nوفي \" اللسان \":\n\" قال عبد العزيز النخشبي: لا تحل الرواية عنه إلا على وجه التعجب \".\nورواه الحربي في \" الغريب \" (٥/٢١٢/١) عن جرير عن الحكم بن عبد الله: كانت العرب تقول:\n\" العقل التجارب، والحزم سوء الظن \".\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية أبي الشيخ عن علي، والقضاعي عن عبد الرحمن بن عائذ.\nأما إسناد القضاعي فقد بينا أنه واه جدا، وذكر نحوه المناوي متعقبا على العامري الذي قال في شرحه: \" صحيح \"!\nوأما إسناد أبي الشيخ، فلم يتكلم عليه المناوي بشيء! وفيه علتان:\nالأولى: الوقف على علي. كذلك ذكره الحافظ السخاوي في \" المقاصد الحسنة \" (رقم ٣٢) من رواية أبي الشيخ ومن طريقه الديلمي. بل كذلك أورده السيوطي نفسه في \" الدرر \" عن علي موقوفا، وهو في \" كشف الخفاء \" (رقم ١١٢٩) . فما كان ينبغي له أن يورده في \" الجامع الصغير \" لأنه خاص بالأحاديث المرفوعة كما يدل عليه تمام اسم كتابه: \" من أحاديث البشير النذير \".\nوالأخرى: الضعف الشديد أيضا، فقد قال السيوطي نفسه في المصدر السابق:\n\" رواه أبو الشيخ بسند واه جدا عن علي موقوفا \"!","vol":"3","page":292},{"text":"وضعفه السخاوي أيضا، ولكنه لم يصرح بضعفه الشديد كما فعل السيوطي وذلك منه تقصير، لأنه قد يغتر بعضهم باقتصاره على التضعيف، فيظن أنه من النوع الذي ينجبر ضعفه بمجيئه من طرق أخرى! بل ذلك ما وقع فيه السخاوي نفسه، فإنه قد قال بعد أن ساق هذه الطرق والطريق الآتية عن ابن عباس:\n\" وكلها ضعيفة، وبعضها يتقوى ببعض \".\nفأقول: إن هذه التقوية غير جارية على قواعد علم الحديث، لأن شرطها أن لا يشتد ضعف مفردات الطرق، وهذا مفقود هنا كما تقدم بيانه. زد على ذلك أن الحديث مخالف للنصوص الصحيحة كما سبق ذكره تحت الحديث: \" احترسوا من الناس بسوء الظن \" رقم (١٥٦) .\nثم رأيت الحديث في \" مسند الفردوس \" للديلمي (ص ١٠٩ - مصورة الجامعة) فإذا فيه - مع وقفه - هشام بن محمد بن السائب الكلبي، وهو متروك.\nوأما حديث ابن عباس المشار إليه، فلفظه:\n\" من حسن ظنه بالناس كثرت ندامته \".\n<span data-type=\"title\" id=toc-1161>١١٥٢ </span>- \" من حسن ظنه بالناس كثرت ندامته \".\nباطل.\nرواه تمام في \" الفوائد \" (١٤/١/٢) وابن عساكر (١٦/١٤٩/٢) عن أبي العباس محمود بن محمد بن الفضل الواقفي: حدثني أبو عبد الله أحمد بن أبي غانم الواقفي: نا الفريابي عن الأوزاعي عن حسان بن عطية عن طاووس عن ابن عباس مرفوعا.\nأورده ابن عساكر في ترجمة أبي العباس هذا ولم يذكر فيه جرحا ولا تعديلا.\nوشيخه أحمد بن أبي غانم الواقفي لم أجد من ذكره، واسم أبيه (بزيع) كما ذكر ابن عساكر في ترجمة أبي العباس هذا.\nوالحديث مع ضعف سنده فإنه باطل عندي لأنه يضمن الحض على إساءة الظن بالناس، وهذا خلاف المقرر في الشرع أن الأصل إحسان الظن بهم.","vol":"3","page":293},{"text":"<span data-type=\"title\" id=toc-1162>١١٥٣ </span>- \" اللهم إنك لست بإله استحدثناه، ولا برب ابتدعناه، ولا كان لنا قبلك من إله يلجأ إليه ونذرك، ولا أعانك على خلقنا أحد فنشركه فيك، تباركت وتعاليت. قال ﷺ: هكذا كان داود ﵇ يقول \".\nموضوع\nرواه الطبراني (رقم - ٧٣٠٠) وأبو نعيم في \" الحلية \" (١/١٥٥ و٣٧٣ و٦/٤٧) عنه وعن غيره والحاكم (٣/٤٠١) وابن عساكر (٥/٣٥٩/١) عن عمرو بن الحصين: نا فضيل بن سليمان النميري عن موسى بن عقبة عن عطاء بن أبي مروان عن أبيه عن عبد الرحمن بن مغيث عن كعب قال: أخبرني صهيب أن رسول الله صلى الله عليه\nوسلم قال: فذكره.\nقلت: وهذا إسناد موضوع، آفته عمرو بن الحصين، قال الخطيب:\n\" كذاب \".\nوقال الذهبي في \" الضعفاء \":\n\" تركوه \".\nوقال الحافظ في \" التقريب \":\n\" متروك \".\nوقال الهيثمي في \" مجمع الزوائد \" (١٠/١٧٩):\n\" رواه الطبراني، وفيه عمرو بن الحصين العقيلي وهو متروك \".\nونقله المناوي عنه، ولم يزد عليه.\nقلت: وفوقه ثلاث علل أخرى:\nالأولى: فضيل بن سليمان النميري. أورده الذهبي في \" الضعفاء \" وقال:\n\" قال ابن معين: ليس بثقة، وقال أبو زرعة: ليس الحديث. وقال النسائي:\nليس بالقوي، ووثقه مسلم \".\nوقال الحافظ في \" التقريب \":\n\" صدوق له خطأ كثير \".\nوالثانية: أبو مروان والد عطاء وليس بالمعروف كما قال النسائي.","vol":"3","page":294},{"text":"والثالثة: عبد الرحمن بن مغيث مجهول كما في \" التقريب \".\nوعمرو بن الحصين تابعه عند أبي نعيم عمرو بن مالك الراسبي، وهذه متابعة لا تجدي، لأن الراسبي هذا قال فيه ابن عدي:\n\" يسرق الحديث \".\nقلت: وتركه أبو زرعة، فلا يبعد أن يكون سرقه من عمرو بن الحصين.\nوروى الحاكم (٢/٦١٩ - ٦٢٠) من طريق اليمان بن سعيد المصيصي: حدثنا يحيى بن عبد الله المصري: حدثنا عبد الرزاق عن معمر عن الزهري عن سالم عن عبد الله ابن عمر قال:\n\" كنا جلوسا حول رسول الله ﷺ إذ دخل أعرابي جهو ري بدوي يماني على ناقة حمراء، فأناخ بباب المسجد، فدخل فسلم، ثم قعد، فقالوا: يا رسول الله! إن الناقة التي تحت الأعرابي سرقة، قال: أثم بينة؟ قالوا: نعم يا رسول الله، قال: يا علي خذ حق الله من الأعرابي إن قامت عليه البينة، وإن لم تقم فرده إلي، قال: فأطرق الأعرابي ساعة، فقال له النبي ﷺ: قم يا أعرابي لأمر الله وإلا فأدل بحجتك، فقالت الناقة من خلف الباب: والذي بعثك بالكرامة يا رسول الله إن هذا ما سرقني، ولا ملكني أحد سواه، فقال له النبي ﷺ: يا أعرابي بالذي أنطقها بعذرك ما الذي قلت؟ قال: قلت: اللهم إنك لست برب استحدثناه، ولا معك إله أعانك على خلقنا، ولا معك رب فنشك في ربوبيتك، أنت ربنا كما نقول، وفوق ما يقول القائلون، أسألك أن تصلي على محمد، وأن تبرئني ببراءتئ، فقال له النبي ﷺ: والذي بعثني بالكرامة يا أعرابي لقد رأيت الملائكة يبتدرون أفواه الأزقة يكتبون مقالتك، فأكثر الصلاة علي \".\nوقال الحاكم:\n\" رواة هذا الحديث عن آخرهم ثقات، ويحيى بن عبد الله المصري هذا لست أعرفه بعدالة ولا جرح \".\nوتعقبه الذهبي بقوله:\n\" قلت: هو الذي اختلقه \".\nوقال في ترجمته من \" الميزان \":","vol":"3","page":295},{"text":"\" ... عن عبد الرزاق فذكر حديثا باطلا بيقين، فلعله افتراه \".\nوأقره الحافظ في \" اللسان \" وزاد: أن الحديث أورده الحاكم وقال:\n\" وهذا موضوع على الإسناد المذكور، وقد أخرجه الطبراني في \" الدعاء \" من طريق سعيد بن موسى الأزدي الحمصي عن الثوري عن عمرو بن دينار عن نافع عن ابن عمر ﵄ فذكر نحوه بطوله، واليمان ضعيف كما سيأتي في ترجمته، وهو بسعيد أشبه، فلعله انقلب على اليمان، وسعيد تقدم أنه متهم بالوضع \".\n<span data-type=\"title\" id=toc-1163>١١٥٤ </span>- \" من سأل القضاء وكل إلى نفسه، ومن أجبر عليه ينزل الله عليه ملكا فيسدده \".\nضعيف\nأخرجه أبو داود (٣٥٧٨) والترمذي (١/٢٤٨) والحاكم (٤/٩٢) والبيهقي (١٠/١٠٠) وأحمد (٣/١١٨ و٢٢٠) من طرق عن إسرائيل عن عبد الأعلى عن بلال بن أبي موسى عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره.\nوقال الترمذي:\n\" هذا حديث حسن غريب \" وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي.\nكذا، وعبد الأعلى هذا هو ابن عامر الثعلبي ضعيف، أورده الذهبي نفسه في \" الضعفاء \" وقال:\n\" ضعفه أحمد وأبو زرعة \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يهم \".\nقلت: ومع ضعفه، فقد اضطرب في إسناد هذا الحديث، فرواه إسرائيل عنه كما تقدم وقال أبو عوانة: عن عبد الأعلى عن بلال بن مرداس الفزاري عن خيثمة البصري عن أنس.","vol":"3","page":296},{"text":"علقه أبو داود، ووصله البيهقي والترمذي وقال:\n\" هو أصح من حديث إسرائيل عن عبد الأعلى \".\nقلت: كأنه يعني أن أبا عوانة واسمه الوضاح بن عبد الله اليشكري، أحفظ من إسرائيل وهو ابن يونس بن أبي إسحاق، ولست أشك في ذلك، ولكن عبد الأعلى هذا ليس بالحافظ الضابط؛ حتى إذا اختلف عليه في الإسناد صرنا إلى الترجيح! كلا، بل الصواب أن نجعل اختلاف الثقات عليه دليلا على ضعفه هو، وأنه لم يضبط الإسناد. والله أعلم.\n<span data-type=\"title\" id=toc-1164>١١٥٥ </span>- \" من كان يؤمن بالله واليوم الآخر فلا يجعل نفسه موضع التهمة \".\nضعيف جدا\nرواه أبو عبد الله الفلاكي في \" الفوائد \" (٩٠ - ٩١) عن أحمد بن عمار: حدثنا مالك بن أنس عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، ابن عمار هذا قال الدارقطني فيه:\n\" متروك \".\nوقد مضى له حديث آخر برقم (٥٥٠) .\nوالحديث مما لم يطلع عليه الحافظ السيوطي فلم يذكره في \" جامعيه \" \" الصغير \" و\" الكبير \"!! وكذا فات على المناوي في \" الجامع الأزهر \"!","vol":"3","page":297},{"text":"<span data-type=\"title\" id=toc-1165>١١٥٦ </span>- \" إن أحب الناس إلى الله يوم القيامة، وادناهم منه مجلسا إمام عادل، وأبغض الناس إلى الله وأبعدهم منه مجلسا إمام جائر \".\nضعيف\nأخرجه الترمذي (١/٢٤٩) وأحمد (٣/٢٢) عن فضيل بن مرزوق عن عطية عن أبي سعيد قال: قال رسول الله ﷺ: فذكره.\nوأخرجه الطبراني في \" المعجم الأوسط \" (رقم - ١٥٩١ و٤٧٧٠) وعنه أبو نعيم في \" الحلية \" (١٠/١١٤) والسلفي في \" الطيوريات \" (ق ١٧٧/١) من طريق محمد ابن جحادة عن عطية به مختصرا بلفظ:","vol":"3","page":297},{"text":"\" أشد الناس عذابا يوم القيامة إمام جائر \".\nوقال الترمذي:\n\" حديث حسن غريب لا نعرفه إلا من هذا الوجه \".\nكذا قال! وعطية هو ابن سعد العوفي ضعيف مدلس كما سبق بيانه عند الحديث (٢٤) .\n<span data-type=\"title\" id=toc-1166>١١٥٧ </span>- \" أفضل الناس عند الله منزلة يوم القيامة إمام عدل رفيق، وشر عباد الله منزلة يوم القيامة إمام جائر خرق \".\nضعيف\nأخرجه الطبراني في \" المعجم الأوسط \" (١/٢٠٠/٢): نا أحمد بن رشدين: حدثنا يحيى بن بكير: حدثنا ابن لهيعة: حدثني محمد بن زيد بن المهاجر بن قنفذ عن أبيه عن عمر بن الخطاب أن النبي ﷺ قال: فذكره وقال:\n\" لا يروى عن عمر إلا بهذا الإسناد، تفرد به ابن لهيعة \".\nقلت: وهو ضعيف. لكن ابن رشدين أشد ضعفا منه وهو أحمد بن محمد بن الحجاج بن رشدين بن سعد أبو جعفر المصري قال الذهبي في \" الميزان \":\n\" قال ابن عدي: كذبوه، وأنكرت عليه أشياء. قلت فمن أباطيله.. \".\nثم ساق له حديثا في فضل الحسن والحسين.\nوقد ذهل عن هذه العلة الحافظ المنذري في \" الترغيب \" (٣/١٣٦)، ثم الهيثمي في \" المجمع \" (٥/١٩٧) فاقتصرا على إعلال الحديث بابن لهيعة فقط، فقال الأول:\n\" وحديثه حسن في المتابعات \".\nوقال الآخر:\n\" وحديثه حسن، وفيه ضعف \"!","vol":"3","page":298},{"text":"<span data-type=\"title\" id=toc-1167>١١٥٨ </span>- \" يجاء بالأمير الجائر يوم القيامة، فتخاصمه الرعية، يتفلجون عليه، فيقال له: سد عنا ركنا من أركان جهنم \".\nمنكر\nأخرجه البزار (١٧٨ - زوائد ابن حجر) وابن عدي في \" الكامل \" (ق ٢٩/٢) وأبو نعيم في \" أخبار أصبهان \" (١/١٤٠) عن حيان بن أغلب بن تميم حدثنا أبي","vol":"3","page":298},{"text":"عن ثابت عن أنس مرفوعا.\nأورده ابن عدي في ترجمة الأغلب هذا مع أحاديث أخرى وقال:\n\" عامتها غير محفوظة، إلا أنه من جملة من يكتب حديثه \".\nوروى عن ابن معين أنه قال فيه:\n\" ليس بشيء \".\nوعن البخاري أنه قال:\n\" منكر الحديث \".\nوالحديث أورده المنذري وقال (٣/١٣٦):\n\" رواه البزار، وهذا الحديث مما أنكر على أغلب بن تميم \".\nقلت: وابنه حبان بفتح أوله قال أبو حاتم:\n\" ضعيف الحديث \".\n<span data-type=\"title\" id=toc-1168>١١٥٩ </span>- \" إن أشد أهل النار عذابا يوم القيامة من قتل نبيا أوقتله نبي، وإمام جائر، وهؤلاء المصورون \".\nضعيف\nرواه الطبراني (٣/٨١/١) عن عمر بن خالد المخزومي: نا أبو نباتة يونس بن يحيى عن عباد بن كثير عن ليث بن أبي سليم عن طلحة بن مصرف عن خيثمة بن عبد الرحمن عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ليث بن أبي سليم، ضعيف لاختلاطه.\nالأخرى: عباد بن كثير، فإن كان الثقفي البصري فهو متهم. قال الحافظ في \" التقريب \":\n\" متروك، قال أحمد: روى أحاديث كذب \".\nوإن كان الرملي الفلسطيني - وهو الأرجح عندي أوالذي يغلب على ظني - فهو ضعيف، قال الحافظ:\n\" ضعيف، قال ابن عدي: هو خير من عباد الثقفي \".","vol":"3","page":299},{"text":"وذهل عنه المنذري فاقتصر في إعلاله على الأول، فقال في \" الترغيب \" (٣/١٣٦):\n\" رواه الطبراني، ورواته ثقات إلا ليث بن أبي سليم وفي \" الصحيح \" بعضه، ورواه البزار بإسناد جيد إلا أنه قال: وإمام ضلالة \".\nقلت: هو في \" المسند \" أيضا للإمام أحمد بهذا اللفظ، ومن أجله خرجته في \" الأحاديث الصحيحة \" رقم (٢٨١) لأن ثمة فرقا ظاهرا بين اللفظين كما لا يخفى.\nوفي المصورين وأنهم أشد الناس عذابا - حديث آخر صحيح، فانظره في \" تخريج الحلال \" (١٢١) .\n<span data-type=\"title\" id=toc-1169>١١٦٠ </span>- \" لا يقبل الله صلاة إمام حكم بغير ما أنزل الله ﷿ \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٢٢٠) والباغندي في \" مسند عمر \" (ص ١٢٠) وعنه المقدسي في \" المختارة \" (١٠٣/٢) عن يونس بن موسى: كديم قال: حدثنا الحسن بن حماد الكوفي قال: حدثنا عبد الله بن محمد العدوي قال: سمعت عمر بن عبد العزيز يقول على المنبر: حدثني عبادة بن عبادة بن عبد الله عن طلحة بن\nعبد الله مرفوعا وقال العقيلي:\n\" حديث غير محفوظ، والعدوي لا يصح حديثه \".\nقلت: قال البخاري في \" الضعفاء الصغير \" (ص ٢٠):\n\" منكر الحديث \".\nونحوه في \" التاريخ الصغير \" له (ص ١٧٥) .\nوقال وكيع:\n\" يضع الحديث \".\nوقال ابن حبان:\n\" لا يجوز الاحتجاج بخبره \".\nذكره الذهبي وساق له حديثين هذا أحدهما.\nقلت: ويونس بن موسى هو والد محمد الكديمي الكذاب، ولم أجد له ترجمة","vol":"3","page":300},{"text":"الآن، إلا أنه لم يتفرد به، فقال الحاكم في \" المستدرك \" (٤/٨٩):\n\" أخبرني أبو النضر الفقيه ومحمد بن الحسن الشامي قالا: حدثنا الحسن بن حماد\nالكوفي به \". وقال:\n\" هذا حديث صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: سنده مظلم، وفيه عبد الله بن محمد العدوي متهم \".\nوقال في \" الضعفاء \":\n\" كان يضع الحديث \".\n(تنبيه): أورد المنذري في \" الترغيب \" (٣/١٣٦) هذا الحديث من رواية الحاكم\nبلفظ:\n\" إمام جائر \". وأعله بالعدوي.\nولم أره عند الحاكم إلا باللفظ المذكور أعلاه. فالله أعلم.\n<span data-type=\"title\" id=toc-1170>١١٦١ </span>- \" لا يولد بعد سنة مائة مولود لله فيه حاجة \".\nموضوع\nأخرجه الطبراني في \" الكبير \" (٧٢٨٣): حدثنا أحمد بن القاسم بن مساور\nالجوهري ومحمد بن جعفر بن أعين قالا: حدثنا خالد بن خداش: حدثنا حماد بن زيد\nعن أيوب عن الحسن عن صخر بن قدامة قال: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف، ومتن موضوع، وعلته صخر بن قدامة هذا، فإنه لا\nيعرف إلا في هذا الحديث، ولم يورده البخاري في \" التاريخ \" ولا ابن أبي حاتم\nفي \" الجرح والتعديل \" ولا ابن حبان في \" الثقات \" فإنه على شرطه!\nوثمة علة أخرى وهي عنعنة البصري، فإنه كان مدلسا، ويبدو لي أن الآفة ممن\nحدثه عن صخر؛ فإن هذا قد أنكر الحديث لما سئل عنه، فقد أخرجه ابن شاهين عن\nخالد له. وزاد في آخره:\n\" قال أيوب: فلقيت صخر بن قدامة فسألته عنه فقال: لا أعرفه \"!","vol":"3","page":301},{"text":"ذكره الحافظ في \" الإصابة \" وقال:\n\" قال ابن منده: صخر بن قدامة مختلف في صحبته. قلت: لم يصرح بسماعه من النبي\nﷺ، ولم يصرح الحسن بسماعه منه، فهذه علة أخرى لهذا الخبر \"\nقلت: فإن ثبتت عدالته، فالمتهم به الواسطة بينه وبين الحسن البصري، لأنه إن\nكان عدلا، فيبعد أن يكون حدث ثم ينكره. فتأمل.\nوقد خفيت هذه العلة الأولى على ابن الجوزي، فإنه أورد الحديث في \" الموضوعات\n\" (٣/١٩٢) عن خالد بن خداش دون أن يعزوه لأحد، ثم قال:\n\" قال أحمد بن حنبل: ليس بصحيح. قلت: فإن قيل: فإسناده صحيح، فالجواب: إن\nالعنعنة تحتمل أن يكون أحدهم سمعه من ضعيف أوكذاب، فأسقط اسمه، وذكر من\nرواه له عنه بلفظ (عن) . وكيف يكون صحيحا وكثير من الأئمة والسادة ولدوا\nبعد المائة \".\nوأشار الذهبي إلى أن علة ثالثة، وذلك بأن أورده في ترجمة خالد بن خداش هذا،\nوذكر اختلاف العلماء فيه. ثم ساقه من رواية الرمادي في \" تاريخه \": حدثنا\nخالد بن خداش به. وعقب عليه بقوله:\n\" قلت: وصخر تابعي، والحديث منكر \".\nقلت: وما أشار إليه مما لا يلتفت إليه، فإن خالدا هذا وثقه جماعة، وروى له\nمسلم، وفوقه ما ذكرنا من العلل، فالتعلق بها في إنكار الحديث هو الواجب.\nوقد خفي ذلك كله على الهيثمي فقال في \" المجمع \" (٨/١٥٩):\n\" رواه الطبراني عن شيخيه أحمد بن القاسم بن مساور ومحمد بن جعفر بن أعين،\nولم أعرفهما، وبقية رجاله رجال الصحيح \"!\nفأقول: ابن مساور ترجمه الخطيب في \" التاريخ \" (٤/٣٤٩) برواية جمع من الحفاظ\nالثقات عنه وقال:\n\" وكان ثقة \".\nومثله قرينه ابن جعفر، وهو محمد بن جعفر بن محمد بن أعين أبو بكر، ترجمه","vol":"3","page":302},{"text":"الخطيب أيضا (٢/١٢٨ - ١٢٩) وروى عن سعيد بن يونس أنه قال:\n\" بغدادي قدم مصر، وحدث بها، وكان ثقة \".\nولذلك لما أخرج ابن شاهين الحديث من طريقه، وقال عقبه:\n\" هذا حديث منكر، وهذا البغدادي (يعني محمدا هذا) لا أعرفه \" تعقبه الحافظ\nبقوله:\n\" قلت: هو ثقة مشهور، ولم يتفرد به \".\nوجملة القول: إن علة الحديث الإرسال، وجهالة المرسل، وعنعنة الحسن البصري\n. والمتن موضوع قطعا لمعارضته لأحاديث كثيرة صحيحة، كحديث \" لا تزال طائفة من\nأمتي.. \" بطرقه الكثيرة المخرجة في \" الصحيحة \" (٢٧٠ و٤٠٣) وحديث: \" أمتي\nكالمطر لا يدرى الخير في أوله أم في آخره \" وهو مخرج في \" الصحيحة \" (٢٢٨٦)\nمع مخالفة الحديث للواقع كما تقدم عن ابن الجوزي.\nواعلم أن الحديث وقع في جميع المصادر التي نقلت عنها بلفظ الترجمة \" مائة \"\nإلا \" الميزان \"، فهو فيه بلفظ \" ستمائة \"، وكذا في \" موضوعات علي القارىء \"\n(ص - ٤٧١) ووقع في \" اللآلي المصنوعة \" (٢/٣٨٩) من رواية ابن قانع بلفظ:\n\" المائتين \". وهو باللفظ الأول أبطل من اللفظين الآخرين. كما لا يخفى عبى\nذي عينين.\n<span data-type=\"title\" id=toc-1171>١١٦٢ </span>- \" إذا أقرض أحدكم قرضا فأهدي له، أو حمله على الدابة، فلا يركبها، ولا\nيقبله إلا أن يكون جري بينه وبينه قبل ذلك \".\nضعيف\nأخرجه ابن ماجه (٢/٨١): حدثنا هشام بن عمار: حدثنا إسماعيل بن عياش: حدثني\nعتبة بن حميد الضبي عن يحيى بن أبي إسحاق الهنائي قال: سألت أنس بن مالك:\nالرجل منا يقرض أخاه المال فيهدي له؟ قال: قال رسول الله ﷺ\n.. فذكره.\nقلت: وهذا إسناد ضعيف ظاهر الضعف، فإن إسماعيل بن عياش ضعيف في روايته عن\nغير الشاميين وهذه منها لأن عتبة هذا بصري، وهو صدوق له أوهام كما في \"\nالتقريب \".\nوله علة أخرى فقد قال في \" الزوائد \":","vol":"3","page":303},{"text":"\" في إسناده عتبة بن حميد الضبي ضعفه أحمد وأبو حاتم، وذكره ابن حبان في \"\nالثقات \"، ويحيى بن أبي إسحاق لا يعرف \".\nوأخرجه البيهقي (٥/٣٥٠) من طريق سعيد بن منصور: حدثنا إسماعيل بن عياش به\nإلا أنه قال: \" يزيد بن أبي يحيى \"، ثم أخرجه من طريق أخرى عن هشام به مثل\nرواية ابن ماجه. ثم قال البيهقي:\n\" قال المعمري: قال هشام في هذا الحديث: \" يحيى بن أبي إسحاق الهنائي \"،\nولا أراه إلا وهم، وهذا حديث يحيى بن يزيد الهنائي عن أنس، ورواه شعبة\nومحمد بن دينار فوقفاه \".\nقلت: ويحيى بن يزيد من رجال مسلم لكن استظهر ابن التركماني في \" الجوهر النقي\n\" أن الحديث لابن أبي إسحاق لا لابن يزيد. وقد علمت أن ابن أبي إسحاق هذا\nمجهول، وبه صرح الحافظ في \" التقريب \".\nوبالجملة فللحديث خمس علل:\n١ - ضعف إسماعيل بن عياش.\n٢ - ضعف عتبة بن حميد الضبي.\n٣ - الاضطراب في سنده.\n٤ - جهالة ابن أبي يحيى.\n٥ - روايته موقوفا.\nفالعجب من رمز السيوطي لحسنه كما نقله المناوي في \" الفيض \" ثم تبناه في \"\nالتيسير \"! وأعجب منه قول العزيزي: \" وهو حديث صحيح \" كما نقله شارح \"\nالموافقات \" (٢/٣٨٤) فإن الحديث مع هذا الضعف الذي في إسناده يعارضه حديث أبي\nهريرة في \" الصحيحين \" وغيرهما أن رجلا تقاضى رسول الله ﷺ\nفأغلظ له، فهم أصحابه به، فقال: \" دعوه؛ فإن لصاحب الحق مقالا، اشتروا له\nبعيرا فأعطوه \"، قالوا: إنا نجد له سنا أفضل من سنه، قال: \" اشتروه،\nفأعطوه إياه؛ فإن خيركم أحسنكم قضاء \". وأحاديث زيادته ﷺ\nفي الوفاء وحثه على ذلك كثيرة مستفيضة أخرجها البيهقي (٥/٣٥١ - ٣٥٢) وبعضها\nفي \" صحيح البخاري \".","vol":"3","page":304},{"text":"ففي هذه الأحاديث إقراره ﷺ للدائن على أخذ الزيادة التي قدمها\nإليه المدين باختياره، وحض المدين على الزيادة في الوفاء، وقد أمر بذلك\nﷺ بقوله: \" من صنع إليكم معروفا فكافئوه، فإن لم تستطيعوا\nأن تكافئوه، فادعوا له حتى تعلموا أن قد كافأتموه \". وهو مخرج في \" الصحيحة\n\" (٢٥٤) .\nثم رأيت لشيخ الإسلام ابن تيمية بحثا حول هذا الحديث في \" إقامة الدليل على\nإبطال التحليل \" (ص ١٢٧ - ١٢٨) ج٣ من الفتاوي ذهب فيه إلى أن الحديث حديث حسن\n. وأن راويه عن أنس قال: \" إنما هو - والله أعلم - يحيى بن يزيد الهنائي،\nفلعل كنية أبيه أبو إسحاق وهو ثقة من رجال مسلم، قال: وعتبة بن أبي حميد\nمعروف بالرواية عن الهنائي، قال فيه أبو حاتم: هو صالح الحديث، وأبو حاتم\nمن أشد المزكين شرطا في التعديل، وقد روى عن الإمام أحمد أنه قال: هو ضعيف\nليس بالقوي، لكن هذه العبارة يقصد بها أنه ممن ليس يصحح حديثه، بل هو ممن\nيحسن حديثه، وقد كانوا يسمون حديث مثل هذا ضعيفا ويحتجون به لأنه حسن، إذ\nلم يكن الحديث إذ ذاك مقسوما إلا إلى صحيح وضعيف، وفي مثله يقول الإمام أحمد\n: الحديث الضعيف خير من القياس. يعني الذي لم يقوقوة الصحيح، مع أن مخرجه\nحسن. وإسماعيل بن عياش حافظ ثقة في حديثه عن الشاميين وغيرهم، وإنما يضعف\nحديثه عن غيرهم نظر، وهذا الرجل بصري الأصل \".\nقلت: وفي هذا الكلام ملاحظات، أهمها قوله: \" إن حديث إسماعيل صحيح عن\nالشاميين وغيرهم، وإنما يضعف حديثه عن الحجازيين فقط \".\nوهذا عندي خطأ والصواب العكس تماما، أعني حديثه عن الشاميين فقط صحيح وعن\nغيرهم من الحجازيين والعراقيين ضعيف وهو ما صرحت به عبارات الأئمة بعضهم\nبصريح كلامهم وبعضهم بعمومه فقال ابن معين في رواية مضر بن محمد الأسدي عنه:\n\" إذا حدث عن الشاميين وذكر الخبر فحديثه مستقيم، وإذا حدث عن الحجازيين\nوالعراقيين خلط ما شئت \".\nوقال أحمد:","vol":"3","page":305},{"text":"\" هو في الشاميين أحسن حالا مما روى عن المدينيين وغيرهم \".\nونحوه عن أبي داود. وقال ابن المديني:\n\" كان يوثق فيما روى عن أصحابه أهل الشام، فأما ما روى عن غير أهل الشام ففيه\nضعف \".\nوفي رواية ابنه عبد الله عنه:\n\" خلط في حديثه عن أهل العراق \".\nوقال ابن عدي:\n\" وحديثه عن الشاميين مستقيم وهو في الجملة ممن يكتب حديثه ويحتج به في حديث\nالشاميين خاصة \" (١) .\nوقال الحافظ في \" تهذيب التهذيب \":\n\" وضعف روايته عن غير الشاميين أيضا النسائي وأبو أحمد الحاكم والبرقي\nوالساجي \".\nقلت: والبخاري أيضا، ونص كلامه كما في \" تاريخ بغداد \" (٦/٢٢٤):\n\" إذا حدث عن أهل بلده فصحيح، وإذا حدث عن غير أهل بلده ففيه نظر \".\nفهذه النقول عن هؤلاء الفحول تؤيد ما ذهبنا إليه، وهو المشهور عند المشتغلين\nبعلم السنة كما قال الحافظ في \" التقريب \":\n\" صدوق في روايته عن أهل بلده، مخلط في غيرهم \".\nوقد أفسد جملته الأخيرة المحشي عليه حيث قال:\n\" مخلط في غيرهم. أي عن أهل الحجاز \".\nوهذا خطأ كخطأ ابن تيمية، وقصد الحافظ بعبارته أوسع من ذلك. ولم أجد من\nسبق شيخ الإسلام إلى القول بأن حديثه عن الشاميين وغيرهم إلا الحجازيين صحيح.\nوقد بين ابن حبان سبب ضعفه في غير الشاميين بقوله في \" الضعفاء \" (١/١٢٥):\n\" كان إسماعيل من الحفاظ المتقنين في حداثته، فلما كبر تغير حفظه، فما حفظ\n_________\n(١) وانظر كلامه في الحديث الآتي (١١٩٧) . اهـ","vol":"3","page":306},{"text":"في صباه أتى به على جهته، وما حفظ على الكبر من حديث الغرباء غلط فيه،\nوأدخل الإسناد في الإسناد، وألزق المتن بالمتن وهو لا يعلم، فمن كان هذا\nنعته حتى صار الخطأ في حديثه يكثر، خرج عن حد الاحتجاج به \".\nوقد ذكر الخطيب أن إسماعيل قدم قدمتين: الأولى إلى الكوفة، والأخرى إلى\nبغداد، وولاه أبو جعفر المنصور خزانة الكسوة، وحدث بها حديثا كثيرا، ثم\nحكى أن وفاته كانت سنة إحدى أواثنتين وثمانين ومائة. ولكنه لم يذكر موضع\nوفاته أهو بغداد أم حمص.\nإذا عرفت ما سبق يتبين لك أن الحديث ضعيف الإسناد لأن شيخ إسماعيل فيه بصري غير\nشامي، وأن الشيخ ابن تيمية أخطأ في تحسينه، كيف لا وفي الحديث العلل الأخرى\n؟ والجواب عن بقية كلام الشيخ يطول وحسبنا ما تقدم.\nهذا من جهة إسناد الحديث، وأما من جهة متنه فقد ذكرت فيما تقدم أنه معارض\nبحديث الصحيحين مما يؤكد ضعفه، ولكن شيخ الإسلام ﵀ حمله على الهدية\nقبل الوفاء، فإذا صح هذا فلا تعارض بينهما، لكن ظاهر هذا الحديث أعم من ذلك،\nنعم ذكر الشيخ آثارا عن بعض الصحابة، بعضها صريح بما حمل عليه الحديث، لكن\nالبحث إنما هو في متن الحديث هل هو خاص بما ذكر أوهو أعم من ذلك كما يظهر لنا\n؟ وقد قال الشيخ بعد تلك الآثار:\n\" فنهي النبي ﷺ هو وأصحابه المقرض عن قبول هدية المقترض قبل\nالوفاء لأن المقصود بالهدية أن يؤخر الاقتضاء وإن كان لم يشترط ذلك ولم يتكلم\nبه فيصير بمنزلة أن يأخذ الألف بهدية ناجزة وألف مؤخرة وهذا ربا، ولهذا جاز\nأن يزيده عن الوفاء ويهدي له بعد ذلك لزوال معنى الربا \".\nوهذا كلام فقيه، وإنما البحث في إسناد الحديث ومعناه كما تقدم. فتأمل.\n<span data-type=\"title\" id=toc-1172>١١٦٣ </span>- \" اذهبوا فأنتم الطلقاء \".\nضعيف\nرواه ابن إسحاق في \" السيرة \" (٤/٣١ - ٣٢)، وعنه الطبري في","vol":"3","page":307},{"text":"\" التاريخ \" (٣/١٢٠) قال: فحدثني بعض أهل العلم أن رسول الله ﷺ قام على\nباب الكعبة فقال: \" لا إله إلا الله وحده لا شريك له، صدق وعده، ونصر عبده\n، وهزم الأحزاب وحده، ألا كل مأثرة أودم أومال يدعى فهو موضوع تحت قدمي\nهاتين، إلا سدانة البيت وسقاية الحاج، ألا وقتيل الخطأ شبه العمد بالسوط\nوالعصا ففيه الدية مغلظة مائة من الإبل أربعون منها في بطونها أولادها، يا\nمعشر قريش إن الله قد أذهب عنكم نخوة الجاهلية وتعظمها بالآباء، الناس من آدم\n، وآدم من تراب. ثم تلا هذه الآية: \" يا أيها الناس إنا خلقناكم من ذكر\nوأنثى \" الآية كلها. ثم قال:\nيا معشر قريش ما ترون أني فاعل فيكم؟ قالوا: خيرا أخ كريم وابن أخ كريم،\nقال: \" اذهبوا فأنتم الطلقاء \"، ثم جلس رسول الله ﷺ في\nالمسجد فقام إليه علي بن أبي طالب ومفتاح الكعبة في يده فقال: يا رسول الله!\nاجمع لنا الحجابة مع السقاية صلى الله عليك، فقال رسول الله صلى الله عليه\nوسلم: أين عثمان بن طلحة؟ فدعي له فقال: هاك مفتاحك يا عثمان اليوم يوم بر\nووفاء \".\nونقله الحافظ ابن كثير في \" البداية والنهاية \" (٤/٣٠٠ - ٣٠١) ساكتا عليه.\nوهذا سند ضعيف مرسل. لأن شيخ ابن إسحاق فيه لم يسم، فهو مجهول. ثم هو ليس\nصحابيا، لأن ابن إسحاق لم يدرك أحدا من الصحابة، بل هو يروي عن التابعين\nوأقرانه، فهو مرسل أومعضل.\n<span data-type=\"title\" id=toc-1173>١١٦٤ </span>- \" أعدى عدوك نفسك التي بين جنبيك \".\nموضوع\nرواه البيهقي في \" الزهد الكبير \" (٢٩/٢) عن محمد بن عبد الرحمن بن غزوان:\nحدثنا إسماعيل بن عياش عن حنش السرجي عن عكرمة عن ابن عباس موقوفا.\nقلت: وهذا إسناد موضوع، ابن غزوان كذاب معروف، قال الذهبي:\n\" حدث بوقاحة عن مالك وشريك وضمام بن إسماعيل ببلايا. قال الدارقطني وغيره\n: كان يضع الحديث. وقال ابن عدي: له عن ثقات الناس بواطيل \".\nوبه أعله العراقي في \" تخريج الإحياء \" فقال (٣/٤):","vol":"3","page":308},{"text":"\" أحد الوضاعين \".\nوإسماعيل بن عياش ضعيف في غير الشاميين وهذا منه.\nوحنش واسمه الحسين متروك.\nوالحديث مما فات السيوطي في \" الجامع الكبير \" والمناوي في \" الجامع الأزهر \".\n<span data-type=\"title\" id=toc-1174>١١٦٥ </span>- \" أنت على ثغرة من ثغر الإسلام، فلا يؤتين من قبلك \".\nلم أجده بهذا اللفظ\nلكن أوقفني بعض الإخوان - جزاه الله خيرا - على ما في كتاب \" السنة \" للمروزي (ص ٨) رواه بسند صحيح عن الوضين بن عطاء عن يزيد بن مرثد مرفوعا بلفظ:\n\" كل رجل من المسلمين على ثغرة من ثغر الإسلام، الله الله، لا يؤتى الإسلام\nمن قبلك \".\nقلت: فهذا بمعناه، لكن فيه علتان:\nالأولى: الإرسال، فإن ابن مرثد هذا تابعي له مراسيل كما في \" التقريب \".\nوالأخرى: الوضين بن عطاء، فإنه مختلف فيه، وقد جزم الحافظ بأنه سيء الحفظ\n، فيخشى أن يكون أخطأ في رفعه، فقد عقبه المروزي بروايتين موقوفتين على\nالأوزاعي والحسن بن حي، وفيهما ضعف. والله أعلم.\nونحوه قوله ﷺ:\n\" استقبل هذا الشعب حتى تكون في أعلاه ولا يغرن من قبلك الليلة \".\nوهو صحيح كما بينته في \" السلسلة الصحيحة \" (٣٧٨) .","vol":"3","page":309},{"text":"<span data-type=\"title\" id=toc-1175>١١٦٦ </span>- \" من مات فقد قامت قيامته \".\nضعيف\nقال الحافظ العراقي في \" تخريج الإحياء \" (٤/٥٦ - طبع الحلبي):\n\" رواه ابن أبي الدنيا في \" كتاب الموت \" من حديث أنس بسند ضعيف \".\nومن حديثه رواه العسكري والديلمي كما في \" المقاصد الحسنة \" (ص ٧٥ و","vol":"3","page":309},{"text":"٤٢٨) بلفظ: \" إذا مات أحدكم فقد قامت قيامته \".\nوسكت عليه!\n<span data-type=\"title\" id=toc-1176>١١٦٧ </span>- \" لقد أصبح ابن مسعود وأمسى كريما \".\nضعيف\nأخرجه ابن أبي حاتم عن محمد بن مسلم: أخبرني [إبراهيم بن] ميسرة قال:\nبلغني أن ابن مسعود مر بلهو معرضا، فلم يقف، فقال رسول الله صلى الله عليه\nوسلم.. فذكره كما في \" تفسير ابن كثير \" وزاد: \" ثم تلا إبراهيم بن ميسرة:\n\" وإذا مروا باللغومروا كراما \" \".\nوكذا رواه ابن عساكر كما في \" الدر المنثور \" (٥/٨٠/٨١)، والزيادة منه،\nوهي في \" ابن كثير \" أيضا في رواية أخرى ساقها قبل هذه.\nوهذا إسناد ضعيف، إبراهيم بن ميسرة تابعي ثقة، فهو مرسل. ومحمد بن مسلم\nوهو الطائفي صدوق يخطيء كما في \" التقريب \". والحديث مما صححه الحلبيان في\nمختصرهما لابن كثير. هداهما الله ﷿.","vol":"3","page":310},{"text":"<span data-type=\"title\" id=toc-1177>١١٦٨ </span>- \" من أسرج في مسجد من مساجد الله بسراج، لم تزل الملائكة وحملة العرش\nيستغفرون له؛ ما دام في ذلك المسجد ضوء من ذلك السراج \".\nموضوع\nرواه محمد بن عثمان بن أبي شيبة في \" كتاب العرش \" (١١١/١ - ٢): حدثنا أبو\nيعقوب الكاهلي: نا مهاجر بن كثير الأسدي أبو عامر: حدثنا الحكم بن مصقلة عن\nأنس بن مالك مرفوعا.\nورواه الحارث بن أبي أسامة في \" مسنده \" (ص ٣١ من زوائده): حدثنا إسحاق بن\nبشر: حدثنا أبو عامر الأسدي مهاجر بن كثير به.\nقلت: وهذا إسناد موضوع، وفيه آفات:\nالأولى: الحكم بن مصقلة، قال الذهبي:","vol":"3","page":310},{"text":"\" قال الأزدي: كذاب. وقال البخاري: \" عنده عجائب \". ثم ذكر له حديثا\nموضوعا، لكن فيه إسحاق بن بشر فهو الآفة ... \".\nقلت: ثم ساق له هذا الحديث.\nالثانية: مهاجر بن كثير. قال أبو حاتم والأزدي:\n\" متروك الحديث \".\nالثالثة: إسحاق بن بشر وهو أبو يعقوب الكاهلي الذي في سند ابن أبي شيبة وهو\nكذاب عند جماعة، وقال الدارقطني:\n\" هو في عداد من يضع الحديث \".\n(تنبيه): لم يقف شيخ الإسلام ابن تيمية على هذا الإسناد، فقد ذكر الحديث في\n\" الفتاوى \" (٢/١٩٨) وقال:\n\" لا أعرف له إسنادا عن النبي ﷺ \".\nفقد عرفنا إسناده، وبينا حاله، ومنه علمنا أنه كلا إسناد!\nوقد جاء بإسناد آخر، ولكنه لا يغني شيئا، وهو:\n<span data-type=\"title\" id=toc-1178>١١٦٩ </span>- \" من أسرج في مسجد سراجا لم تزل الملائكة تصلي عليه ما دام في السراج قطرة \".\nموضوع\nرواه أبو الحسن الحمامي في \" الفوائد المنتقاة \" (٩/٢٠٦/٢): حدثنا محمد بن\nالعباس بن الفضل: حدثنا سنان بن محمد بن طالب: حدثنا عبد الله بن أيوب:\nحدثنا أيوب بن عتبة عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا.\nوقال أبو الفتح بن أبي الفوارس:\n\" هذا حديث غريب من حديث يحيى بن أبي كثير، لا أعلم حدث به إلا أيوب بن عتبة \".\nقلت: وهو ضعيف كما في \" التقريب \". لكن الآفة ليست منه وإنما من الراوي عنه\nعبد الله بن أيوب وهو ابن أبي علاج الموصلي، قال الذهبي:","vol":"3","page":311},{"text":"\" متهم بالوضع مع أنه من كبار الصالحين \".\nثم ساق له أربعة أحاديث وقال فيها:\n\" وهذه بواطيل \".\nوقال في أحدها:\n\" فهذا كذب بين \".\n<span data-type=\"title\" id=toc-1179>١١٧٠ </span>- \" إذا فعلت أمتي خمس عشرة خصلة حل بها البلاء: إذا كان المغنم دولا،\nوالأمانة مغنما، والزكاة مغرما، وأطاع الرجل زوجته، وعق أمه، وبر\nصديقه، وجفا أباه، وارتفعت الأصوات في المساجد، وكان زعيم القوم أرذلهم،\nوأكرم الرجل مخافة شره، وشربت الخمور، ولبس الحرير، واتخذت القينات\nوالمعازف، ولعن آخر هذه الأمة أولها، فليترقبوا عند ذلك ريحا حمراء أوخسفا\nأومسخا \".\nضعيف الإسناد\nأخرجه الترمذي (٢/٣٣) والخطيب (٣/١٥٨)، من طريق الفرج بن فضالة الشامي عن\nيحيى بن سعيد عن محمد بن علي عن علي بن أبي طالب مرفوعا. وقال:\n\" حديث غريب، والفرج بن فضالة قد تكلم فيه بعض أهل الحديث وضعفه من قبل حفظه \".\nقلت: وفي ترجمته من \" الميزان \":\n\" وقال البرقاني: سألت الدارقطني عن حديثه هذا؟ فقال: باطل، فقلت من فرج؟\nقال: نعم، ومحمد هو ابن الحنفية \".\nوفي \" فيض القدير \":\n\" وقال العراقي والمنذري: ضعيف لضعف فرج بن فضالة. وقال الذهبي: منكر،\nوقال ابن الجوزي: مقطوع واه لا يحل الاحتجاج به \".\nقلت: وقد رواه الفرج بإسناد آخر بزيادات كثيرة فيه، وهو الآتي بعده:","vol":"3","page":312},{"text":"<span data-type=\"title\" id=toc-1180>١١٧١ </span>- \" من اقتراب الساعة اثنتان وسبعون خصلة، إذا رأيتم الناس أماتوا الصلاة،\nوأضاعوا الأمانة، وأكلوا الربا، واستحلوا الكذب، واستخفوا الدماء،\nواستعلوا البناء، وباعوا الدين بالدنيا، وتقطعت الأرحام، ويكون الحكم\nضعفا، والكذب صدقا، والحرير لباسا، وظهر الجور، وكثر الطلاق وموت\nالفجأة، وائتمن الخائن، وخون الأمين، وصدق الكاذب، وكذب الصادق، وكثر\nالقذف، وكان المطر قيظا، والولد غيظا، وفاض اللئام فيضا، وغاض الكرام\nغيضا، وكان الأمراء فجرة، والوزراء كذبة، والأمناء خونة، والعرفاء ظلمة\n، والقراء فسقة، إذا لبسوا مسوك الضأن، قلوبهم أنتن من الجيفة وأمر من\nالصبر، يغشيهم الله فتنة يتهاوكون فيها تهاوك اليهود الظلمة، وتظهر الصفراء\n- يعني الدنانير - وتطلب البيضاء - يعني الدراهم - وتكثر الخطايا، وتغل\nالأمراء، وحليت المصاحف، وصورت المساجد، وطولت المنائر، وخربت القلوب،\nوشربت الخمور، وعطلت الحدود، وولدت الأمة ربتها، وترى الحفاة العراة،\nوقد صاروا ملوكا، وشاركت المراة زوجها في التجارة، وتشبه الرجال بالنساء،\nوالنساء بالرجال، وحلف بالله من غير أن يستحلف، وشهد المرء من غير أن\nيستشهد، وسلم للمعرفة، وتفقه لغير الدين، وطلبت الدنيا بعمل الآخرة،\nواتخذ المغنم دولا، والأمانة مغنما، والزكاة مغرما، وكان زعيم القوم\nأرذلهم، وعق الرجل أباه، وجفا أمه، وبر صديقه، وأطاع زوجته، وعلت\nأصوات الفسقة في المساجد، واتخذت القينات والمعازف، وشربت الخمور في الطرق\n، واتخذ الظلم فخرا، وبيع الحكم، وكثرت الشرط، واتخذ القرآن مزامير،\nوجلود السباع صفافا، والمساجد طرقا، ولعن آخر هذه الأمة أولها، فليتقوا (\nكذا) عند","vol":"3","page":313},{"text":"ذلك ريحا حمراء، وخسفا ومسخا وآيات \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٣/٣٥٨) من طريق سويد بن سعيد عن فرج بن فضالة\nعن عبد الله بن عبيد بن عمير الليثي عن حذيفة بن اليمان مرفوعا. قال أبو\nنعيم:\n\" غريب من حديث عبد الله بن عبيد بن عمير، لم يروه عنه فيما أعلم إلا فرج بن\nفضالة \".\nقلت: وهو ضعيف كما قال الحافظ العراقي (٣/٢٩٧)، وفيه علة أخرى وهي\nالانقطاع، فقد قال أبو نعيم في ترجمة عبد الله بن عبيد هذا (٣/٣٥٦):\n\" أرسل عن أبي الدرداء وحذيفة وغيرهم \".\nوللفرج فيه إسناد آخر بلفظ أخصر تقدم آنفا.\nوالحديث مما فات السيوطي والمناوي فلم يورداه في \" جامعيهما \".\n<span data-type=\"title\" id=toc-1181>١١٧٢ </span>- \" من حدث عني حديثا هو لله رضى، فأنا قلته، وبه أرسلت \".\nموضوع\nرواه ابن عدي (٤١/١) عن البختري بن عبيد: حدثنا أبي: حدثنا أبي هريرة\nمرفوعا. وقال:\n\" البختري روى عن أبيه عن أبي هريرة عن النبي ﷺ قدر عشرين\nحديثا عامتها مناكير \".\nثم ذكر له ثلاثة منها، هذا أحدها.\nقلت: وقال أبو نعيم الأصبهاني:\n\" روى عن أبي هريرة موضوعات \".\nوكذا قال الحاكم والنقاش كما سبق في \" سيكون أناس.. \".\nولا شك عندي أن هذا الحديث من موضوعاته، لأن فيه الإغراء على افتراء الأحاديث\nعلى النبي ﷺ أوعلى الأقل جواز روايتها ونسبتها إليه إذا كان\nمعناها مما يرضي الله ﷿! ولعل البختري هذا كان من أولئك الذين يستحلون\nالكذب على رسول الله ﷺ تقربا إلى الله بزعمهم ويقولون: نحن\nلا نكذب على رسول الله ﷺ وإنما نكذب له! كما قال بعض\nالكرامية! ومن هذا القبيل ما يأتي:","vol":"3","page":314},{"text":"<span data-type=\"title\" id=toc-1182>١١٧٣ </span>- \" من حدث حديثا كما سمع؛ فإن كان برا وصدقا، فلك وله، وإن كان كذبا فعلى\nمن بدأه \".\nموضوع\nرواه الطبراني في \" الكبير \" (٧٩٦١) عن جعفر بن الزبير عن أبي أمامة\nمرفوعا.\nقال في \" المجمع \" (١/١٥٤):\n\" وفيه جعفر بن الزبير وهو كذاب \".\nونحوهذا الحديث ما رواه مسعدة بن صدقة عن جعفر بن محمد عن أبيه عن جده عن\nأبيه عن علي مرفوعا:\n\" إذا كتبتم الحديث فاكتبوه بإسناده، فإن يكن حقا كنتم شركاءه في الأجر، وإن\nيكن باطلا كان وزره عليه \".\nأورده الذهبي في ترجمة مسعدة هذا من \" الميزان \" وقال:\n\" قال الدارقطني: متروك \".\nثم ساق الحديث وقال:\n\" هذا موضوع \".\nوأقره الحافظ العسقلاني ثم المناوي.","vol":"3","page":315},{"text":"<span data-type=\"title\" id=toc-1183>١١٧٤ </span>- \" من حفظ على أمتي حديثا واحدا كان له أجر أحد وسبعين نبيا صديقا \".\nموضوع\nأخرجه الحافظ الذهبي في \" تذكرة الحفاظ \" (٤/٣٥) من حديث ابن عباس، ثم قال:\n\" هذا مما تحرم روايته إلا مقرونا بأنه مكذوب من غير تردد، وقبح الله من وضعه\n، وإسناده مظلم، وفيهم ابن رزام، كذاب، لعله آفته \".","vol":"3","page":315},{"text":"<span data-type=\"title\" id=toc-1184>١١٧٥ </span>- \" إذا قاتل أحدكم فليتجنب الوجه، فإنما صورة الإنسان على صورة وجه الرحمن \".","vol":"3","page":315},{"text":"منكر\nأخرجه ابن الإمام أحمد في \" كتاب السنة \" (ص ١٨٦) وأبو بكر بن أبي عاصم في \"\nكتاب السنة \" (ص ١٨٦) وأبو بكر بن أبي عاصم في \" كتاب السنة \" أيضا (\n١/٢٣٠/٥٢١ - بتحقيقي) والدارقطني في كتاب \" الصفات \" (٦٥/٤٩) عن ابن لهيعة\nعن أبي يونس عن أبي هريرة مرفوعا.\nقلت: وهذا سند رجاله ثقات رجال مسلم؛ غير ابن لهيعة، وهو ضعيف لسوء حفظه،\nوقد صح الحديث من طرق بنحوه، ولكن ليس فيه ذكر \" على صورة وجه الرحمن \"\n﷾، فهي زيادة منكرة لمخالفتها لتلك الطرق، وبعضها في \"\nالصحيحين \" خرجتها في \" الصحيحة \" (٤٥٠ و٨٦٢) و\" ظلال الجنة \" (١/٢٢٨) .\nوهذه الرواية سكت عنها في \" الفتح \" (٥/١٨٣) !\nوقد أنكرها جماعة مع ورودها من طريق آخر، ولكنه معل كما يأتي بعده.\nوالحديث رواه عطية العوفي عن أبي سعيد الخدري مرفوعا به دون قوله: \" فإنما.. \".\nأخرجه أحمد (٣/٣٨، ٩٣) وإسناده حسن في الشواهد، وله شواهد أخرى فانظر\nتعليقي على \" السنة \" لابن أبي عاصم رحمه الله تعالى.\n(تنبيه): وقع عند الدارقطني: \" عن الأعرج \" مكان: \" عن أبي يونس \"، فإن\nكان محفوظا عن ابن لهيعة، فهو من تخاليطه الدالة على عدم ضبطه لروايته.\n<span data-type=\"title\" id=toc-1185>١١٧٦ </span>- \" لا تقبحوا الوجه؛ فإن ابن آدم خلق على صورة الرحمن ﷿ \".\nضعيف\nأخرجه الآجري في \" الشريعة \" (ص ٣١٥) وابن خزيمة في \" التوحيد \" (ص ٢٧)\nوالطبراني في \" الكبير \" (٣/٢٠٦/٢) والدارقطني في كتاب \" الصفات \" (٦٤/٤٨\n) والبيهقي في \" الأسماء والصفات \" (ص ٢٩١) من طرق عن جرير بن عبد الحميد\nعن الأعمش عن حبيب بن أبي ثابت عن عطاء بن أبي رباح عن ابن عمر مرفوعا.\nوهذا إسناد رجاله ثقات رجال الشيخين ولكن له أربع علل، ذكر ابن خزيمة ثلاثة","vol":"3","page":316},{"text":"منها فقال:\nإحداها: أن الثوري قد خالف الأعمش في إسناده فأرسله الثوري ولم يقل: \" عن\nابن عمر \".\nوالثانية: أن الأعمش مدلس لم يذكر أنه سمعه من حبيب بن أبي ثابت.\nوالثالثة: أن حبيب بن أبي ثابت أيضا مدلس لم يعلم أنه سمعه من عطاء ثم قال:\n\" فمعنى الخبر - إن صح من طريق النقل مسندا - أن ابن آدم خلق على الصورة التي\nخلقها الرحمن حين صور آدم ثم نفخ فيه الروح \".\nقلت: والعلة الرابعة: هي جرير بن عبد الحميد فإنه وإن كان ثقة كما تقدم فقد\nذكر الذهبي في ترجمته من \" الميزان \" أن البيهقي ذكر في \" سننه \" في ثلاثين\nحديثا لجرير بن عبد الحميد قال:\n\" قد نسب في آخر عمره إلى سوء الحفظ \".\nقلت: وإن مما يؤكد ذلك أنه رواه مرة عند ابن أبي عاصم (رقم ٥١٨) بلفظ:\n\" على صورته \". لم يذكر \" الرحمن \". وهذا الصحيح المحفوظ عن النبي صلى الله\nعليه وسلم من الطرق الصحيحة عن أبي هريرة، والمشار إليها آنفا.\nفإذا عرفت هذا فلا فائدة كبرى من قول الهيثمي في \" المجمع \" (٨/١٠٦):\n\" رواه الطبراني ورجاله رجال الصحيح غير إسحاق بن إسماعيل الطالقاني وهو ثقة\n، وفيه ضعف \".\nوكذلك من قول الحافظ في \" الفتح \" (٥/١٣٩):\n\" أخرجه ابن أبي عاصم في \" السنة \" والطبراني من حديث ابن عمر بإسناد رجاله\nثقات \".\nلأن كون رجال الإسناد ثقاتا ليس هو كل ما يجب تحققه في السند حتى يكون صحيحا،\nبل هو شرط من الشروط الأساسية في ذلك، بل إن تتبعي لكلمات الأئمة في الكلام\nعلى الأحاديث قد دلني على أن قول أحدهم في حديث ما: \" رجال إسناده ثقات \"،\nيدل على أن الإسناد غير صحيح، بل فيه علة ولذلك لم يصححه، وإنما صرح بأن\nرجاله ثقات فقط، فتأمل.","vol":"3","page":317},{"text":"ثم إن كون إسناد الطبراني فيه الطالقاني لا يضر لوسلم الحديث من العلل السابقة\n، لأن الطالقاني متابع فيه كما أشرت إليه في أول هذا التخريج.\nوقد يقال: إن الحديث يقوى بما رواه ابن لهيعة بسنده عن أبي هريرة مرفوعا بلفظ\n:\n\" إذا قاتل أحدكم فليتجنب الوجه فإنما صورة وجه الإنسان على صورة وجه الرحمن \".\nقلت: قد كان يمكن ذلك لولا أن الحديث بهذا اللفظ منكر كما سبق بيانه آنفا،\nفلا يصح حينئذ أن يكون شاهدا لهذا الحديث.\nومنه تعلم ما في قول الحافظ في \" الفتح \" بعد أن نقل قول القرطبي:\n\" أعاد بعضهم الضمير على الله متمسكا بما ورد في بعض طرقه إن الله خلق آدم على\nصورة الرحمن، قال: وكأن من رواه [رواه] بالمعنى متمسكا بما توهمه فغلط في\nذلك، وقد أنكر المازري ومن تبعه صحة هذه الزيادة، ثم قال: وعلى تقدير\nصحتها فيجمل على ما يليق بالباري ﷾ \"، فقال الحافظ:\n\" قلت: الزيادة أخرجها ابن أبي عاصم في \" السنة \" والطبراني من حديث ابن عمر\nبإسناد رجاله ثقات، وأخرجها ابن أبي عاصم أيضا من طريق أبي يونس عن أبي هريرة\nبلفظ يرد التأويل الأول، قال: \" من قاتل فليتجنب الوجه فلأن صورة وجه الإنسان\nعلى صورة وجه الرحمن \". فتعين إجراء ما في ذلك على ما تقرر بين أهل السنة من\nإمراره كما جاء من غير اعتقاد تشبيه، أومن تأويله على ما يليق بالرحمن جل\nجلاله \".\nقلت: والتأويل طريقة الخلف، وإمراره كما جاء طريقة السلف، وهو المذهب،\nولكن ذلك موقوف على صحة الحديث عن الرسول ﷺ، وقد علمت أنه\nلا يصح كما بينا لك آنفا، وإن كان الحافظ قد نقل عقب كلامه السابق تصحيحه عن\nبعض الأئمة، فقال:\n\" وقال حرب الكرماني في \" كتاب السنة \": سمعت إسحاق بن راهويه يقول: صح أن\nالله خلق آدم على صورة الرحمن. وقال إسحاق الكوسج: سمعت أحمد يقول: هو حديث\nصحيح \".","vol":"3","page":318},{"text":"قلت: إن كانوا يريدون صحة الحديث من الطريقين السابقين فذلك غير ظاهر لنا\nومعنا تصريح الإمام ابن خزيمة بتضعيفه وهو علم في الحديث والتمسك بالسنة\nوالتسليم بما ثبت فيها عن النبي ﷺ ومعنا أيضا ابن قتيبة حيث\nعقد فصلا خاصا في كتابه \" مختلف الحديث \" (ص ٢٧٥ - ٢٨٠) حول هذا الحديث\nوتأويله قال فيه:\n\" فإن صحت رواية ابن عمر عن النبي ﷺ بذلك فهو كما قال\nرسول الله ﷺ، فلا تأويل ولا تنازع \".\nوإن كانوا وقفوا للحديث على غير الطريقين المذكورين، فالأمر متوقف على الوقوف\nعلى ذلك والنظر في رجالها، نقول هذا لأن التقليد في دين الله لا يجوز، ولا\nسيما في مثل هذا الأمر الغيبي، مع اختلاف أقوال الأئمة في حديثه، وأنا\nأستبعد جدا أن يكون للحديث غير هذين الطريقين، لأن الحافظ لم يذكر غيرهما،\nومن أوسع اطلاعا منه على السنة؟ نعم له طرق أخرى بدون زيادة \" الرحمن \" فانظر\n: \" إذا ضرب أحدكم.. \" و\" إذا قاتل أحدكم ... \" في \" صحيح الجامع \" (٦٨٧\nو٧١٦) وغيره.\nوخلاصة القول: إن الحديث ضعيف بلفظيه وطريقيه، وأنه إلى ذلك مخالف\nللأحاديث الصحيحة بألفاظ متقاربة، منها قوله ﷺ:\n\" خلق الله آدم على صورته طوله ستون ذراعا \".\nأخرجه الشيخان وغيرهما \" الصحيحة ٤٥٠ \".\n(تنبيه هام): بعد تحرير الكلام على الحديثين بزمن بعيد وقفت على مقال طويل\nلأخينا الفاضل الشيخ حماد الأنصاري نشره في مجلة \" الجامعة السلفية \" ذهب فيه\nإلى اتباع - ولا أقول تقليد - من صحح الحديث من علمائنا رحمهم الله تعالى،\nدون أن يقيم الدليل على ذلك بالرجوع إلى القواعد الحديثية وتراجم الرواة التي\nلا تخفى على مثله، لذلك رأيت - أداء للأمانة العلمية - أن أبي بعض النقاط التي\nتكشف عن خطئه فيما ذهب إليه مع اعترافي بعلمه وفضله وإفادته لطلبة العلم\nوبخاصة في الجامعة الإسلامية جزاه الله خيرا.\nأولا: أوهم القراء أن ابن خزيمة رحمه الله تعالى تفرد من بين الأئمة بإنكاره\nلحديث \" على صورة الرحمن \" مع أن معه ابن قتيبة والمازري ومن تبعه، كما تقدم، وهو","vol":"3","page":319},{"text":"وإن كان ذلك في آخر البحث، فقد كان الأولى أن يذكره في أوله حتى تكون\nالصورة واضحة عند القراء.\nثانيا: نسب إلى الإمام مالك ﵀ أنه أنكر الحديث أيضا قبل ابن خزيمة!\nوهذا مما لا يجوز نسبته للإمام لأمرين:\nالأول: أن الشيخ نقل ذلك عن الذهبي، والذهبي ذكره عن العقيلي بسنده: حدثنا\nمقدام بن داود.. إلخ، ومقدام هذا يعلم الشيخ أنه متكلم فيه، بل قال النسائي\nفيه: \" ليس بثقة \" فلا يجوز أن ينسب بروايته إلى الإمام أنه أنكر حديثا صحيحا\nعلى رأي الشيخ، وعلى رأينا أيضا لما يأتي.\nوالآخر: أن الرواية المذكورة في إنكار مالك ليس لهذا الحديث المنكر، وإنما\nللحديث الصحيح المتفق عليه فإنه فيها بلفظ: \" إن الله خلق آدم على صورته \".\nوكذلك هو عند العقيلي في \" الضعفاء \" (٢/٢٥١) في هذه الرواية، فحاشا الإمام\nمالك أن ينكر الحديث بهذا اللفظ الصحيح أوغيره من الأئمة. ولذلك فالقارئ\nالعادي يفهم من بحث الشيخ أن الإمام ينكر هذا الحديث الصحيح!\nثالثا: ساق إسناد حديث ابن عمر أكثر من مرة، وكذلك فعل بحديث أبي هريرة دون\nفائدة، وساقهما مساق المسلمات من الأحاديث وهو يعلم العلل الثلاث التي ذكرها\nله ابن خزيمة لأنه في صدد الرد عليه، ومع ذلك لم يتعرض لها بذكر! بله جواب،\nوكذلك يعلم ضعف ابن لهيعة الذي في حديث أبي هريرة، فلم ينبس ببنت شفة!\nرابعا: نقل كلام الذهبي الذي ذكره عقب رواية المقدام، وفيه: أن هذا الحديث\nلم ينفرد به ابن عجلان فقد رواه (الأرقام الآتية مني):\n١ - همام عن قتادة عن أبي أيوب المراغي عن أبي هريرة.\n٢ - ورواه شعيب وابن عيينة عن أبي الزناد عن الأعرج عن أبي هريرة.\n٣ - ورواه جماعة كالليث بن سعد وغيره عن ابن عجلان عن المقبري عن أبي هريرة.","vol":"3","page":320},{"text":"٤ - ورواه شعيب أيضا وغيره عن أبي الزناد عن موسى بن أبي عثمان عن أبي هريرة\n. انتهى.\nوأقول: نص كلام الذهبي قبيل هذه الطرق:\n\" قلت: الحديث في أن الله خلق آدم على صورته؛ لم ينفرد به ابن عجلان ... \"\nإلخ.\nفأنت ترى أن كلام الذهبي في واد، وكلام الشيخ في واد آخر. فهذه الطرق\nالأربعة ليس فيها زيادة \" صورة الرحمن \"، والشيخ - سامحه الله - يسوقها تقوية\nلها، وهو لوتأمل فيها لوجدها تدل دلالة قاطعة على نكارة هذه الزيادة، إذ لا\nيعقل أن تفوت على هؤلاء وكلهم ثقات، ويحفظها مثل ابن لهيعة، ومن ليس له في\nالعير ولا في النفير! وإني - والله - متعجب من الشيخ غاية العجب كيف يسوق\nهذه الروايات نقلا عن الذهبي وهو قد ساقها لتقوية الحديث الصحيح الذي أنكره\nمالك بزعم المقدام بن داود الواهي، والشيخ - عافانا الله وإياه - يسوقها\nلتقوية الحديث المنكر!\nوإن مما يؤكد أن الذهبي كلامه في الحديث الصحيح وليس في الحديث المنكر أنه\nقال في آخره:\n\" وقال الكوسج: سمعت أحمد بن حنبل يقول: هذا الحديث صحيح. قلت: وهو مخرج\nفي الصحاح \".\nقلت: فقوله هذا يدلنا على أمرين:\nالأول: أنه يعني الحديث الصحيح، لأنه هو المخرج في \" الصحاح \" كما سبق مني.\nوالآخر: أنه هو المقصود بتصحيح أحمد المذكور، فلم يبق بيد الشيخ إلا تصحيح\nإسحاق، فمن الممكن أن يكون ذلك فهما منه، وليس رواية. والله أعلم.\nخامسا وأخيرا: قرن الشيخ الحافظ الذهبي والعسقلاني مع أحمد وإسحاق في تصحيح\nالحديث.\nوجوابي عليه: أن كلام الذهبي ليس صريحا في ذلك، بل ظاهره أنه يعني","vol":"3","page":321},{"text":"الحديث الصحيح. وأما ابن حجر فعمدة الشيخ في ذلك قوله: \" رجاله ثقات \" وقد علمت\nمما سبق أن هذا لا يعني الصحة، ولوسلمنا جدلا أنه صححه هو أوغيره قلنا: \" هاتوا برهانكم إن كنتم صادقين \".\nوخلاصة (التنبيه) أن الشيخ حفظه الله حكى قولين متعارضين في حديث \" على صورة\nالرحمن \" دون ترجيح بينهما سوى مجرد الدعوى، وذكر له طريقين ضعيفين منكرين\nدون أن يجيب عن أسباب ضعفهما، بل أوهم أن له طرقا كثيرة يتقوى بها، وهي في\nالواقع مما يؤكد وهنهما عند العارفين بهذا العلم الشريف وتراجم رواته. وهذا\nبخلاف ما صنع شيخ الإسلام ﵀ في كتابه \" نقض التأسيس \" في فصل عقده فيه\nلهذا الحديث بأحد ألفاظه الصحيحة: \" إن الله خلق أدم على صورته \" أرسل إلي\nصورة منه بعض الأخوان جزاه الله خيرا فإن ابن تيمية مع كونه أطال الكلام في ذكر\nتأويلات العلماء له وما قالوه في مرجع ضمير \" صورته \"، ونقل أيضا كلام ابن\nخزيمة بتمامه في تضعيف حديث الترجمة وتأويله إياه إن صح، فرد عليه التأويل،\nوسلم له التضعيف، ولم يتعقبه بالرد، لأنه يعلم أن لا سبيل إلى ذلك، كما\nيتبين للقارىء من هذا التخريج والتحقيق، ولهذا كنت أود للشيخ الأنصاري أن لا\nيصحح الحديث، وهو ضعيف من طريقيه، ومتنه منكر لمخالفته للأحاديث الصحيحة.\nنسأل الله تعالى لنا وله التوفيق والسداد في القول والعمل، وأن يحشرنا في\nزمرة المخلصين الصادقين \" يوم لا ينفع مال ولا بنون إلا من أتى الله بقلب\nسليم \".\n<span data-type=\"title\" id=toc-1186>١١٧٧ </span>- \" إني كنت أعلمها (أي: ساعة الإجابة يوم الجمعة) ثم أنسيتها كما أنسيت ليلة\nالقدر \".\nضعيف\nأخرجه ابن خزيمة (١٧٧١) والحاكم (١/٢٧٩) عن فليح بن سليمان عن سعيد بن\nالحارث عن أبي سلمة قال: قلت: والله لوجئت أبا سعيد الخدري فسألته عن\nهذه الساعة، لعله يكون عنده منها علم، فأتيته، فقلت: يا أبا سعيد إن أبا\nهريرة حدثنا عن الساعة التي في يوم الجمعة، فهل عندك منها علم؟ فقال: سألنا\nالنبي ﷺ فقال: فذكره. قال: ثم خرجت من عنده فدخلت على\nعبد الله بن سلام. ثم ذكر الحديث.","vol":"3","page":322},{"text":"قلت: كذا ذكره ابن خزيمة والحاكم وقال:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي.\nقلت: وفي صحته نظر فإن فليحا هذا وإن كان من رجال الشيخين ففيه كلام كثير.\nوقال الحافظ في \" التقريب \":\n\" صدوق كثير الخطأ \"، وكأنه لهذا سكت عن إسناده في \" الفتح \" (٢/٣٣٣) ولم\nيصححه، وكذلك لم يصححه الحافظ العراقي، وإنما قال: \" ورجاله رجال الصحيح\n\" كما نقله الشوكاني (٣/٢٠٩)، وهذا لا يستلزم التصحيح، بل فيه إشارة إلى\nنفيه، وإلا لصرح بصحة سنده، ولم يقتصر على ذكر شرط واحد من شروط الصحة وهو\nكون رجاله رجال الصحيح، وفيه إشارة لطيفة إلى أنهم أوبعضهم قد لا يكونون من\nالثقات عند غير صاحبي \" الصحيح \"، أوعلى الأقل عند بعضهم وإلا لقال: \"\nرجاله ثقات رجال الصحيح \"، وهذا هو الواقع كما تفيده عبارة الحافظ في \"\nالتقريب \" في \" فليح \"، وقد مرت آنفا، وممن ضعفه من القدامي ابن معين وأبو\nحاتم والنسائي وغيرهم. وقال الساجي:\n\" هو من أهل الصدق، ويهم \".\nقلت: فمثله لا يطمئن القلب لصحة حديثه عند التفرد، فكيف عند المخالفة؟ !\n(تنبيه): عزا الحديث في \" الفتح الكبير \" لابن ماجه وابن خزيمة والحاكم\nوالبيهقي في \" الشعب \". ولم أره عند ابن ماجه بهذا الإسناد والسياق،\nوإنما عنده (١١٣٩) من طريق أخرى عن أبي سلمة عن عبد الله بن سلام قال: قلت\nورسول الله ﷺ جالس: إنا لنجد في كتاب الله: في يوم الجمعة\nساعة لا يوافقها عبد مؤمن يصلي سأل الله فيها شيئا إلا قضى له حاجته. قال\nعبد الله: فأشار إلي رسول الله ﷺ: أوبعض ساعة فقلت: صدقت\nأوبعض ساعة.. الحديث. فهذا خلاف حديث الترجمة، وهو المحفوظ عنه صلى الله\nعليه وسلم في غير ما حديث عنه فراجع إن شئت \" المشكاة \" وغيره.\n<span data-type=\"title\" id=toc-1187>١١٧٨ </span>- \" في الإبل صدقتها، وفي الغنم صدقتها، وفي البقر صدقتها، وفي البز صدقتها، ومن رفع دنانير أودراهم أوتبرا أوفضة لا يعدها لغريم، ولا ينفقها في سبيل الله فهو كنز يكوى به يوم القيامة \".","vol":"3","page":323},{"text":"ضعيف\nأخرجه الدارقطني في \" سننه \" (ص ٢٠٣): حدثنا دعلج بن أحمد من أصل كتابه:\nحدثنا هشام بن علي: حدثنا عبد الله بن رجاء: حدثنا سعيد بن سلمة: حدثنا موسى\nعن عمران بن أبي أنس عن مالك بن أوس بن الحدثان عن أبي ذر أن رسول الله\nﷺ قال: الحديث.\nقلت: وهذا إسناد ضعيف من أجل موسى هذا وهو ابن عبيدة - بضم أوله - وهو ضعيف\nكما قال الحافظ في \" التقريب \".\nوهشام بن علي هو السيرافي كما في الرواة عن عبد الله بن رجاء من \" التهذيب \"،\nولكني لم أجد من ترجمه، ويظهر أنه من المشهورين فقد ذكره الذهبي فيمن سمع\nعنهم دعلج بن أحمد من \" تذكرة الحفاظ \" (٣/٩٢) .\nثم رأيت ابن حبان قد أورده في كتابه \" الثقات \" (٩/٢٣٤) وقال:\n\" مستقيم الحديث، كتب عنه أصحابنا \".\nوتوفي سنة (٢٨٤) كما ذكر الذهبي في ترجمة أحمد بن المبارك النيسابوري من \"\nالتذكرة \". فموسى بن عبيدة هو العلة.\nوالحديث أخرجه الحاكم (١/٣٨٨) بهذا السند عن هذا الشيخ لكن وقع في سنده سقط\nلا أدري أهو من الحاكم أوشيخه حين حدثه به والأغلب على الظن الأول، فقال\nالحاكم: أخبرني دعلج بن أحمد السجزي - ببغداد -: حدثنا هشام بن علي السدوسي:\nحدثنا عبد الله بن رجاء: حدثنا سعيد بن سلمة بن أبي الحسام: حدثنا عمران بن\nأبي أنس به.\nفسقط من السند موسى بن عبيدة وهو علة الحديث، فاغتر الحاكم بظاهره فقال:\n\" إسناد صحيح على شرط الشيخين \" ووافقه الذهبي! ! على أن عمران بن أبي أنس\nوسعيد بن سلمة لم يحتج بهما البخاري كما بينته في \" التعليقات الجياد \" (٣/٨٦\n) فتصحيحه على شرطهما خطأ بين.\nومما يؤيد خطأ إسناد الحاكم أن البيهقي أخرج الحديث (٤/١٤٧) من طريق أخرى عن\nهشام بن علي مثل رواية الدارقطني، فقال: أخبرنا أبو الحسن علي بن أحمد بن\nعبدان: أنبأ أحمد بن عبيد الصفار: حدثنا هشام بن علي: حدثنا ابن رجاء:\nحدثنا سعيد","vol":"3","page":324},{"text":"هو ابن سلمة بن الحسام: حدثني موسى عن عمران بن أبي أنس به. دون\nقوله: \" وفي البقر صدقتها \" ثم قال:\n\" سقط من هذه الرواية ذكر البقر، وقد رواه دعلج بن أحمد عن هشام بن علي\nالسدوسي فذكر فيه \" وفي البقر صدقتها \"، أخبرنا بذلك أبو عبد الله الحافظ:\nأخبرني دعلج بن أحمد السجزي ببغداد حدثنا هشام بن علي السدوسي فذكره \".\nقلت: وأبو عبد الله الحافظ شيخ البيهقي في إسناده الثاني هو صاحب \" المستدرك\n\". وصنيع البيهقي في روايته لهذا الحديث عنه يدل على أن إسناد الحاكم فيه\nموسى بن عبيدة أيضا وإلا لذكر البيهقي الخلاف بين هذا الإسناد والإسناد الذي\nساقه قبله كما هي عادة المحدثين في مثل هذا الاختلاف، وكما فعل البيهقي هنا\nفي بيان الخلاف في موضع من متنه. فهذا يؤيد خطأ الحاكم في \" المستدرك \" فتنبه.\nوقد كنت اغتررت تبعا للنووي وابن حجر بظاهر رواية الحاكم هذه فحكمت بحسنها في\n\" التعليقات الجياد \"، والآن هداني الله لعلة هذا الحديث فبادرت لأعلن أنه\nضعيف الإسناد من أجلها، وإن كان رواه ابن جريج عن عمران بن أبي أنس، فإن ابن\nجريج مدلس وقد عنعنه ولم يسمعه منه كما بينته هناك، ويأتي أيضا.\nوالحديث عزاه السيوطي في \" الدر المنثور \" (٣/٢٣٣) لابن أبي شيبة وابن\nمردويه عن أبي ذر بتمامه، وابن مردويه عن أبي هريرة ﵁ مرفوعا مثله.\nقلت: وطريق أبي هريرة لابد أن يكون ضعيفا، وحسبك دليلا على ذلك تفرد ابن\nمردويه به!\nثم عزا الحديث في \" الجامع الصغير \" لابن أبي شيبة وأحمد والحاكم والبيهقي\nعن أبي ذر بتمامه، وعزوه لأحمد فيه تساهل لأنه لم يرومنه إلا الشطر الأول\nوليس عنه: \" ومن رفع ... \" إلخ، وهو عنده من طريق ابن جريج عن عمران وصرح\nفيه أنه بلغه عن عمران كما ذكرته في المصدر المشار إليه آنفا.\nثم رأيت الحديث في \" مصنف ابن أبي شيبة \" (٣/٢١٣): حدثنا زيد بن حباب قال:\nحدثني موسى بن عبيدة قال: حدثني عمران بن أبي أنس به. إلا أنه لم يذكر صدقة","vol":"3","page":325},{"text":"الغنم والبقر والبز. فهذا يؤكد وهم الحاكم وأن الحديث مداره على موسى هذا\nالضعيف، والله تعالى ولي التوفيق.\n<span data-type=\"title\" id=toc-1188>١١٧٩ </span>- \" كونوا في الدنيا أضيافا، واتخذوا المساجد بيوتا، وعودوا قلوبكم الرقة،\nوأكثروا التفكر والبكاء، ولا تختلفن بكم الأهواء، تبنون ما لا تسكنون،\nوتجمعون ما لا تأكلون، وتأملون ما لا تدركون \".\nضعيف جدا\nأخرجه أبو نعيم في \" الحلية \" (١/٣٥٨) والقضاعي في \" مسنده \" (٧٣١) من\nطريق بقية: حدثنا عيسى بن إبراهيم عن موسى بن أبي حبيب عن الحكم بن عمير\nصاحب رسول الله ﷺ قال: قال رسول الله ﷺ:\nقلت: وهذا إسناد ظلمات بعضها فوق بعض، وله علل ثلاث:\nالأولى: أن الحكم بن عمير في صحبته نظر، قال ابن أبي حاتم عن أبيه:\n\" روى عن النبي ﷺ أحاديث منكرة، يرويها عيسى بن إبراهيم؛\nوهو ضعيف، عن موسى بن أبي حبيب وهو ضعيف، عن عمه الحكم \". نقله في \"\nالإصابة \"، (١) وقد أشار الذهبي إلى ضعف قول من قال أنه صحابي كما يأتي في\nالعلة الآتية:\nالثانية: موسى بن أبي حبيب، قال الذهبي في \" الميزان \" وأقره الحافظ في \"\nاللسان \":\n\" ضعفه أبو حاتم وغيره؛ ساقط، وله عن الحكم بن عمير - رجل قيل: له صحبة -\nوالذي أرى أنه لم يلقه، وموسى مع ضعفه متأخر عن لقي صحابي كبير \".\nالثالثة: عيسى بن إبراهيم متروك كما قال الذهبي وسبقه النسائي وقال البخاري:\n\" منكر الحديث \"، وأبو حاتم: \" متروك الحديث \".\nوساق له عدة أحاديث بهذا الإسناد وغيره، وقال في بعضها: إنه منكر.\n_________\n(١) وقال في ترجمة موسى من \" اللسان \": \" وقال أبو حاتم في ترجمة الحكم بن عمير: روى عن النبي ﷺ لا يذكر السماع ولا اللقاء - أحاديث منكرة من رواية ابن أخت موسى بن أبي حبيب وهو ذاهب الحديث، ويروي عن موسى عيسى بن إبراهيم وهو ذاهب الحديث \".\nقلت: كذا في النسخة المطبوعة ولعل قوله: \" ابن أخت \" زيادة من النساخ. اهـ","vol":"3","page":326},{"text":"قلت: سمعت هذا الحديث من فم شيخ دمشقي يلقيه على منبر مسجد مضايا يوم الجمعة\nالواقع في ١٨/١١/٧١ هـ وقد جعله محور خطبته! فاستنكرت الحديث في نفسي،\nولكني ما كان تقدم مني تخريجه، فخرجته بعد يوم فتحقق ظني وأنه منكر،\nوالحمد لله على توفيقه، ووفق مشايخنا لتحري الصحيح من حديث رسوله صلى الله\nعليه وسلم، وحفظهم أن يقولوا عليه ما لم يقل.\n<span data-type=\"title\" id=toc-1189>١١٨٠ </span>- \" إن لله ديكا رأسه تحت العرش، وجناحه في الهو اء، وبراثنه في الأرض، فإذا\nكان في الأسحار وأدبار الصلوات خفق بجناحه، وصفق بالتسبيح، فتصيح الديكة\nتجيبه بالتسبيح \".\nموقوف ضعيف\nأخرجه الطبراني في \" الكبير \" (٧٣٩١): حدثنا بكر بن أحمد بن مقبل البصري:\nحدثنا أحمد بن محمد بن المعلى الأدمي: حدثنا جعفر بن سلمة: حدثنا حماد بن\nيزيد أبو يزيد المقري: حدثنا عاصم بن بهدلة عن زر عن صفوان بن عسال: قال:\nفذكره موقوفا عليه، لم يرفعه إلى النبي ﷺ.\nوكذلك أورده الهيثمي في \" المجمع \" (٨/١٣٤) من رواية الطبراني وقال:\n\" وفيه عاصم بن بهدلة وهو ضعيف، وقد حسن حديثه \".\nقلت: المتقرر فيه أنه حسن الحديث يحتج به إذا لم يخالف.\nلكن حماد بن يزيد أبو يزيد المقري، ليس بالمشهور، أورده البخاري في التاريخ (\n٢/١/٢١) وابن أبي حاتم (١/٢/١٥١) من رواية جمع عنه، ولم يذكرا فيه جرحا\nولا تعديلا. وأما ابن حبان فذكره في \" الثقات \".\nوجعفر بن سلمة وهو الوراق البصري الخزاعي قال ابن أبي حاتم (١/١/٤٨١):\n\" ثقة رضا \".\nوأحمد بن محمد بن المعلى الأدمي، ترجمه ابن أبي حاتم (١/١/٧٤) وقال:\n\" سمع منه أبي بالبصرة في الرحلة الثالثة، [روى عنه أبي وأبو عوانة] \".","vol":"3","page":327},{"text":"ولم يذكر فيه جرحا ولا تعديلا.\nوقد قال الحافظ في \" التقريب \":\n\" صدوق \".\nوبكر بن أحمد بن مقبل البصري وثقه الدارقطني كما في \" سؤالات السهمي \" (ص ١٨٢) ووصفه الذهبي في \" العبر \" (١/٤٤١) بالحافظ.\nفالحديث علته الوقف إن سلم من أبي يزيد المقري.\n<span data-type=\"title\" id=toc-1190>١١٨١ </span>- \" إن في جهنم واديا يقال له: هبهب، حقا على الله أن يسكنه كل جبار عنيد \".\nضعيف\nرواه العقيلي في \" الضعفاء \" (٤٩) وابن لال في \" حديثه \" (١٢٣/١) وابن\nعدي في \" الكامل \" (١/٤٢٠) والحاكم (٤/٥٩٦) وابن عساكر (٥/٥٨/١) وكذا\nأبو يعلى والطبراني من طريق الأزهر بن سنان عن محمد بن واسع عن أبي بردة بن\nأبي موسى الأشعري عن أبيه مرفوعا. وقال الحاكم ووافقه الذهبي:\n\" تفرد به أزهر بن سنان \"!\nقلت: وهو ضعيف كما قال الحافظ في \" التقريب \"، ولذلك لم يصححه الحاكم ولا\nالذهبي، بل أورده في \" الميزان \" وقال:\n\" قال ابن عدي: ليست أحاديثه بالمنكرة جدا، أرجوأنه لا بأس به، وقال ابن\nمعين: ليس بشيء \".\nثم ساق له أحاديث مما أنكرت عليه هذا أحدها.\nوقد خالفه هشام بن حسان فقال: \" عن محمد بن واسع قال: بلغني أن في النار جبا\nيقال له: جب الحزن، يؤخذ المتكبرون فيحملون في توابيت من نار فيجعلون في ذلك\nالبئر فيطبق عليهم جهنم من فوقهم \".\nأخرجه العقيلي وقال:","vol":"3","page":328},{"text":"\" وهذا حديث أولى من حديث أزهر \".\nقلت: فتبين من رواية هشام بن حسان - وهو ثقة - أن أزهر بن سنان قد أخطأ في\nرفع الحديث وفي لفظه، وأن الصواب الوقف. والله أعلم.\nومن ذلك تعرف أن قول المنذري في \" الترغيب \" (٣/١٣٩):\n\" رواه الطبراني بإسناد حسن وأبو يعلى والحاكم وقال: صحيح الإسناد \".\nوقول الهيثمي (٥/١٩٧):\n\" رواه الطبراني في \" الأوسط \"، وإسناده حسن \".\nفيه أمران:\nالأول: أنه ضعيف غير حسن كما تقدم.\nوالآخر: أن الحاكم - مع تساهله المعروف - لم يصححه. والله أعلم.\n<span data-type=\"title\" id=toc-1191>١١٨٢ </span>- \" صحة با أم يوسف! قاله لما شربت بوله \".\nضعيف\nقال في \" المواهب اللدنية \" (٤/٢٣١) بشرح الزرقاني):\n\" وعن ابن جريج قال: أخبرت أن النبي ﷺ كان يبول في قدح من\nعيدان ثم يوضع تحت سريره، فجاء فإذا القدح ليس فيه شيء، فقال لامرأة يقال لها\n: بركة كانت تخدم أم حبيبة جاءت معها من أرض الحبشة: أين البول الذي كان في\nالقدح؟ قالت: شربته، قال: صحة يا أم يوسف! فما مرضت قط حتى كان مرضها الذي\nماتت فيه. رواه عبد الرزاق في \" مصنفه \". ورواه أبو داود متصلا عن ابن جريج\nعن حكيمة عن أمها أميمة بنت رقيقة \".\nقلت: إنما روى أبو داود منه أوله دون قوله: فجاء إلخ. وسنده موصول حسن،\nولذلك أوردته في \" صحيح سنن أبي داود \" (رقم ١٩)، وقد أخرجه بتمامه موصولا\nالبيهقي في \" سننه \" (٧/٦٧) لكن ليس عنده: \" صحة.. إلخ \" وكذلك أورده\nالهيثمي في \" المجمع \" (٨/٢٧١)، وزاد بدلها: \" فقال النبي صلى الله عليه\nوسلم: لقد احتظرت من النار بحظار \" وقال:","vol":"3","page":329},{"text":"\" رواه الطبراني ورجاله رجال الصحيح غير عبد الله بن أحمد بن حنبل وحكيمة\nوكلاهما ثقة \".\nوهو في \" كبير الطبراني \" (٢٤/٢٠٥/٥٢٧) .\nقلت: فدل هذا على ضعف هذه الزيادة: \" صحة \"؛ لشذوذها وإرسالها.\n<span data-type=\"title\" id=toc-1192>١١٨٣ </span>- \" خرج من عندي خليلي جبريل آنفا فقال: يا محمد! والذي بعثك بالحق إن لله\nعبدا من عبيده عبد الله خمسمائة سنة على رأس جبل في البحر عرضه وطوله ثلاثون\nذراعا في ثلاثين ذراعا، والبحر محيط به أربعة آلاف فرسخ من كل ناحية وأخرج\nالله تعالى له عينا عذبة بعرض الإصبح تبض بماء عذب فتستنقع في أسفل الجبل،\nوشجرة رمان تخرج له كل ليلة رمانة فتغذيه يومه فإذا أمسى نزل فأصاب من الوضوء\nوأخذ تلك الرمانة فأكلها ثم قام لصلاته، فسأل ربه ﷿ عند وقت الأجل أن\nيقبضه ساجدا وأن لا يجعل للأرض ولا لشيء يفسده عليه سبيلا حتى يبعثه الله\nوهو ساجد، قال: ففعل، فنحن نمر عليه إذا هبطنا وإذا عرجنا فنجد له في\nالعلم أنه يبعث يوم القيامة فيوقف بين يدي الله ﷿ فيقول له الرب: أدخلوا\nعبدي الجنة برحمتي فيقول: بل بعملي، فيقول الرب: أدخلوا عبدي الجنة برحمتي\nفيقول: بل بعملي، فيقول الرب: أدخلوا عبدي الجنة برحمتي: فيقول: يا رب بل\nبعملي، فيقول الرب: أدخلوا عبدي الجنة برحمتي، فيقول: رب بل بعملي، فيقول\nالله ﷿ للملائكة: قايسوا عبدي بنعمتي عليه وبعمله، فتوجد نعمة البصر قد\nأحاطت بعبادة خمسمائة سنة وبقيت نعمة الجسد فضلا عليه، فيقول: أدخلوا عبدي\nالنار، قال: فيجر إلى النار فينادي: رب برحمتك أدخلني الجنة، فيقول: ردوه\n، فيوقف بين يديه فيقول: يا عبدي من خلقك ولم تك شيئا؟ فيقول: أنت يا رب،\nفيقول: كان ذلك من","vol":"3","page":330},{"text":"قِبلك أوبرحمتي؟ فيقول: بل برحمتك، فيقول: من قواك لعبادة\nخمسمائة عام؟ فيقول: أنت يا رب، فيقول: من أنزلك في جبل وسط اللجة وأخرج\nلك الماء العذب من الماء المالح، وأخرج لك كل ليلة رمانة وإنما تخرج مرة في\nالسنة، وسألتني أن أقبضك ساجدا ففعلت ذلك بك؟ فيقول: أنت يا رب، فقال الله\n﷿: فذلك برحمتي، وبرحمتي أدخلك الجنة، أدخلوا عبدي الجنة فنعم العبد\nكنت يا عبدي، فيدخله الله الجنة. قال جبريل ﵇: إنما الأشياء برحمة\nالله تعالى يا محمد \".\nضعيف\nأخرجه الخرائطي في \" فضيلة الشكر \" (١٣٣ - ١٣٤) والعقيلي في \" الضعفاء \" (\n١٦٥) وتمام في \" الفوائد \" (٢٦٥/٢ - ٢٦٦/١) وابن قدامة في \" الفوائد \" (\n٢/٦/١ - ٢) وكذا الحاكم (٤/٢٥٠ - ٢٥١) من طريق سليمان بن هرم عن محمد بن\nالمنكدر عن جابر بن عبد الله ﵁ قال: خرج علينا النبي صلى الله\nعليه وسلم فقال: فذكره. وقال الحاكم:\n\" صحيح الإسناد \". كذا قال! وتبعه ابن القيم في \" شفاء العليل \" (ص ١١٤)،\nوهو منه عجيب ن فإن سليمان هذا مجهول كما يأتي عن العقيلي، وقول الحاكم عقب\nتصحيحه المذكور: \" والليث لا يروي عن المجهولين \" مجرد دعوى لا دليل عليها،\nوالحاكم نفسه أول من ينقضها فقد روى في \" المستدرك \" (٤/٢٣٠) حديثا آخر من\nرواية الليث عن إسحاق بن بزرج بسنده عن الحسن بن علي، وقال عقبه:\n\" لولا جهالة إسحاق لحكمت للحديث بالصحة \"!\nوهذا مناقض تمام المناقضة لدعواه السابقة، ولذلك تعقبه الذهبي بقوله:\n\" قلت: لا والله، وسليمان غير معتمد \".\nوذكر في ترجمة سليمان هذا من \" الميزان \":\n\" قال الأزدي: لا يصح حديثه \".\nوقال العقيلي:","vol":"3","page":331},{"text":"\" مجهول وحديثه غير محفوظ \".\nثم قال الذهبي عقبه:\n\" لم يصح هذا، والله تعالى يقول: \" ادخلوا الجنة بما كنتم تعملون \" ولكن\nلا ينجي أحدا عمله من عذاب الله كما صح، بل أعمالنا الصالحة هي من فضل الله\nعلينا ومن نعمه لا بحول منا ولا بقوة، فله الحمد على الحمد له \".\nوحديث ابن بزرج المشار إليه خرجته في آخر الجزء الثاني من \" تمام المنة في\nالتعليق على فقه السنة \" (صلاة العيد / التحقيق الثاني) ولعله ييسر لنا\nإعادة طبعه مع الجزء الأول إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1193>١١٨٤ </span>- \" من حج عن ميت فللذي حج عنه مثل أجره، ومن فطر صائما فله مثل أجره، ومن دل\nعلى خير فله مثل أجر فاعله \".\nضعيف\nأخرجه الخطيب (١١/٣٥٣) من طريق أبي حجية علي بن بهرام العطار: حدثنا عبد\nالملك بن أبي كريمة عن ابن جريج عن عطاء عن أبي هريرة مرفوعا به.\nقلت: وهذا سند ضعيف، وله علتان:\nالأولى: جهالة أبي حجية هذا فقد ترجمه الخطيب ولم يذكر فيه جرحا ولا تعديلا.\nوالأخرى: عنعنة ابن جريج فإنه مدلس.\nوالفقرة الثانية والثالثة قد جاءتا من طرق ثابتة، وإنما أوردته من أجل\nالفقرة الأولى، فإنها غريبة منكرة.","vol":"3","page":332},{"text":"<span data-type=\"title\" id=toc-1194>١١٨٥ </span>- \" ارفع إلى السماء، وسل الله السعة \".\nضعيف\nرواه الطبراني (رقم - ٣٨٤٢): حدثنا أحمد بن عمرو الخلال المكي: نا يعقوب بن\nحميد: نا عبد الله بن عبد الله الأموي: حدثني اليسع بن المغيرة عن أبيه عن\nخالد بن الوليد:\nأنه شكى إلى رسول الله ﷺ الضيق في مسكنه، فقال: فذكره.","vol":"3","page":332},{"text":"ثم رواه (رقم - ٣٨٤٣) بهذا السند عن ابن حميد: نا عبد الله بن الحارث عن\nالربيع بن سعيد عن اليسع بن المغيرة عن خالد بن الوليد مثله.\nقلت: وهذا إسناد ضعيف من الوجهين فإن مدارهما على اليسع بن المغيرة وهو لين\nالحديث كما في \" التقريب \".\nومثله الراوي عنه في الطريق الأولى عبد الله بن عبد الله الأموي.\nوفي الطريق الأخرى الربيع بن سعيد وهو النوفلي أورده ابن أبي حاتم (١/٢/٤٦٢\n) ولم يذكر فيه جرحا ولا تعديلا.\nويعقوب بن حميد ثقة، لكن في حفظه ضعف يسير، فيحتمل أن روايته الحديث\nبالطريقين مما لم يضبطه، فاضطرب فيه. والله تعالى أعلم.\nوقد روي الحديث مرسلا عن اليسع بن المغيرة قال:\nشكا خالد بن الوليد إلى رسول الله ﷺ ضيق منزله، فقال:\n\" اتسع في السماء \".\nرواه أبو داود في \" المراسيل \" (ص ٥٢) ولم نقف على سنده، لأنه محذوف من\nالنسخة ككل أحاديثها، لكن الظاهر أنه من طريق الربيع المذكور كما يشير إلى ذلك\nقول ابن أبي حاتم في ترجمته:\n\" روى عن اليسع بن المغيرة بن عبد الرحمن بن الحارث بن هشام، روى عنه عبد الله\nابن الحارث المخزومي، مرسل \".\nثم تأكدت مما استظهرت، فالحديث في نسخة مصورة من \" المراسيل \" (ق ٢٦/١) .\nوالحديث أورده السيوطي في \" الجامع الكبير \" (١/٩٣/٢) بلفظ:\n\" ارفع البنيان إلى السماء، واسألوا الله السعة \" وقال:\n\" رواه الطبراني في \" الكبير \" والخطيب وابن عساكر عن اليسع بن مغيرة به \"\nوقال:\n\" قال الخطيب: في اليسع نظر \".\nوأورده في \" الجامع الصغير \" باللفظ الذي نقلته عن الطبراني إلا أنه زاد فيه\nلفظة: \" البنيان \" وليست عنده.\nومما سبق من التحقيق تعلم أن قول الهيثمي (١٠/١٦٩):","vol":"3","page":333},{"text":"\" رواه الطبراني بإسنادين أحدهما حسن \"؛ ليس بحسن. وقلده الغماري في \"\nالإتقان \" (١٢٧) ! ومثله قول المناوي عقب ذلك:\n\" وبه تعرف أن رمز المصنف لضعفه غير سديد \".\nفإن رمز السيوطي لضعفه هو بلا شك عمل رشيد، وتعقب المناوي عليه هو الأحق\nبقوله: \" غير سديد \" سيما وقد أتبعه بقوله:\n\" نعم، قال العراقي: في سنده لين. وكأن كلامه في الطريق الثاني \".\nقلت: بل هو في الطريقين معا فإن مدارهما على اليسع وهو ليس الحديث كما سبق\nبيانه.\n<span data-type=\"title\" id=toc-1195>١١٨٦ </span>- \" من طلب قضاء المسلمين حتى يناله، ثم غلب عدله جوره، فله الجنة، ومن غلب\nجوره عدله فله النار \".\nضعيف\nأخرجه أبو داود (٣٥٧٥) وعنه البيهقي (١٠/٨٨) من طريق موسى بن نجدة عن جده\nيزيد بن عبد الرحمن وهو أبو كثير قال: حدثني أبو هريرة عن النبي صلى الله\nعليه وسلم قال: فذكره.\nقلت: وهذا إسناد ضعيف، موسى بن نجدة، قال الذهبي:\n\" لا يعرف \".\nوقال الحافظ:\n\" مجهول \".","vol":"3","page":334},{"text":"<span data-type=\"title\" id=toc-1196>١١٨٧ </span>- \" خالقوا الناس بأخلاقهم، وخالفوهم بأعمالهم \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (ص ٤٥٥ - ٤٥٦): حدثنا محمد بن أحمد بن الوليد\n: حدثنا أبو توبة الربيع بن نافع: حدثنا يزيد بن ربيعة عن أبي الأشعث الصنعاني\nعن أبي عثمان عن ثوبان عن رسول الله ﷺ قال:\n\" كيف أنتم إذا كنتم في قوم قد درست عهو دهم، ومرجت أماناتهم، وصاروا حثالة\nهكذا - وشبك بين أصابعه - قالوا: كيف نصنع يا رسول الله؟ قال: صبرا صبرا،","vol":"3","page":334},{"text":"خالقوا ... \". وقال:\n\" هذا يروى بغير هذا الإسناد، وخلاف هذا اللفظ من طريق صالح \".\nذكره في ترجمة يزيد بن ربيعة الرحبي هذا، وروى عن البخاري أنه قال:\n\" عنده مناكير \".\nقلت: وفي ترجمته أيضا أورد الحديث الذهبي في \" الميزان \" وقال:\n\" وقال أبو داود وغيره: ضعيف، وقال النسائي: متروك \".\nوقد انقلب اسمه في \" المستدرك \" إلى \" ربيعة بن يزيد \"، وجعله من مسند \" أبي\nذر \" لا من مسند \" ثوبان \"! ولست أدري أذلك من المؤلف أم الراوي أم الناسخ،\nفقد أخرجه (٣/٣٤٣) من طريقين عن عثمان بن سعيد الدارمي: حدثنا أبو توبة\nالربيع بن نافع: حدثنا ربيعة بن يزيد عن أبي الأشعث النهدي عن أبي ذر قال:\nقال لي رسول الله ﷺ:\n\" يا أبا ذر كيف أنت.. \" الحديث. وقال:\n\" صحيح على شرط الشيخين \". وتعقبه الذهبي بقوله:\n\" ابن يزيد لم يخرجوا له، قال النسائي وغيره: متروك \".\nوأقول: ليس في الرواة: ربيعة بن يزيد سوى واحد، وهو أبو شعيب الإيادي\nالدمشقي القصير، وهو أعلى طبقة من يزيد بن ربيعة الرحبي، فإنه روى عن غير\nواحد من الصحابة، وعنه جماعة من التابعين وغيرهم منهم يزيد بن ربيعة هذا،\nكما في \" التهذيب \" مات سنة (١٢٣)، فليس هو من هذه الطبقة، كيف والراوي\nعنه أبو توبة الربيع بن نافع، وقد مات سنة (٢٤١) فبينهما نحوثمانين سنة؟\nولذلك فأنا أقطع بأن ما في \" المستدرك \": \" ربيعة بن يزيد \" خطأ لا أدري\nمنشأه، ومن الغرائب قول الذهبي في تعقبه السابق:\n\" ابن يزيد.. \".\nوإنما هو يزيد بن ربيعة الرحبي، وهو الذي يصح فيه قول الذهبي:\n\" لم يخرجوا له.. \" إلخ.\nومن طريقه رواه البزار والطبراني في \" الأوسط \" كما في \" المجمع \" (٧/٢٨٣) .","vol":"3","page":335},{"text":"ولا أستبعد أن يكون هذا الخطأ من الحاكم نفسه، فإن له في كتابه هذا أوهاما\nكثيرة، يعرفها أهل العلم بالحديث ورواته، وقد اعتذر بعضهم له؛ بأنه مات\nقبل أن يبيض كتابه. والله أعلم.\nوأما قول العقيلي فيما تقدم:\n\" هذا يروى بغير هذا الإسناد.. \".\nفكأنه يعني ما روى حبيب بن أبي ثابت عن عبد الله بن باباه قال: قال عبد الله:\n\" خالطوا الناس وزايلوهم، وصافوهم بما تشتهو ن، فدينكم لا تكلمونه \".\nأخرجه الطبراني في \" الكبير \" (٣/٤٦/١) والبيهقي في \" الزهد الكبير \" (٢١/٢) .\nقلت: وإسناده صحيح لولا عنعنة حبيب؛ فإنه مدلس.\nوأورده الهيثمي في \" المجمع \" (٧/٢٨٠)\nهكذا موقوفا وقال:\n\" رواه الطبراني بإسنادين رجال أحدهما ثقات \".\nقلت: وعلقه البخاري في \" الأدب \" من \" الصحيح \" (١٠/٤٣٦ - فتح) وقال\nالحافظ:\n\" وصله الطبراني من طريق عبد الله بن باباه عن ابن مسعود قال: ... وأخرجه ابن\nالمبارك في \" كتاب البر والصلة \" من وجه آخر عن ابن مسعود، وعن عمر مثله،\nلكن قال: وانظروا لا تكلموا دينكم \".\nوقال البيهقي عقبه:\n\" روي عن علي ﵁. وأسنده بعض الضعفاء عن عبد الله، وليس بشيء \".\nقلت: وقد أخرجه الدارمي (١/٩٢) عن علي موقوفا بلفظ:\n\" خالطوا الناس بألسنتكم وأجسادكم، وزايلوهم بأعمالكم وقلوبكم، فإن للمرء\nما اكتسب، وهو يوم القيامة مع من أحب \".\nقلت: وإسناده حسن.","vol":"3","page":336},{"text":"والحديث عزاه في \" الجامع الكبير \" (٢/١٧/٢) و\" المنتخب \" (١/١٣٢)\nللعسكري في \" الأمثال \" عن ثوبان.\nنعم قد صح الحديث مرفوعا بلفظ:\n\" خالطوهم بأجسادكم، وزايلوهم بأعمالكم \".\nوهو مخرج في \" الصحيحة \" رقم (٤٥٢) .\n<span data-type=\"title\" id=toc-1197>١١٨٨ </span>- \" الخلافة بالمدينة والملك بالشام \".\nضعيف\nرواه البخاري في \" التاريخ \" (٢/٢/١٦) والحاكم (٣/٧٢) والبيهقي في \"\nالدلائل \" (٦/٤٤٧ - طبع بيروت) عن هشيم عن العوام بن حوشب عن سليمان بن أبي\nسليمان عن أبيه عن أبي هريرة مرفوعا. وقال الحاكم:\n\" صحيح \".\nوتعقبه الذهبي بقوله:\n\" قلت: سليمان وأبو هـ مجهولان \".\nوقال في \" الميزان \":\n\" سليمان لا يكاد يعرف \".\nوفي \" المنتخب \" لابن قدامة (١٠/٢٠٦/١):\n\" قال مهنا: وسألت يحيى (يعني ابن معين) عن سليمان بن أبي سليمان يحدث عنه\nالعوام بن حوشب عن أبي هريرة (فذكر الحديث) فقال: لا نعرف هذا يعني سليمان\nبن أبي سليمان. وقال لي أحمد: أصحاب أبي هريرة المعروفون ليس هذا عندهم \".\nوفي \" الجامع الكبير \" (١/٣٤٠/١):\n\" رواه البخاري في \" تاريخه \" والحاكم وتعقب، وابن عساكر عن أبي هريرة،\nونعيم بن حماد في \" الفتن \" عنه موقوفا \".","vol":"3","page":337},{"text":"<span data-type=\"title\" id=toc-1198>١١٨٩ </span>- \" جزى الله ﷿ العنكبوت عنا خيرا، فإنها نسجت علي وعليك يا أبا بكر في الغار، حتى لم يرنا المشركون ولم يصلوا إلينا \".","vol":"3","page":337},{"text":"منكر.\nرواه الديلمي في \" مسند الفردوس \": نا والدي وقال: أنا أحبها منذ سمعت شيخي\nأبا إسحاق إبراهيم بن أحمد المراغي والمطهر بن محمد بن جعفر البيع بأصبهان\nقالا: إنا نحبها منذ سمعنا من أبي سعد إسماعيل بن علي بن الحسين السمان قال:\nأنا أحبها منذ سمعت من أحمد بن محمد بن أحمد بن عبد الله بن جعفر الصوفي قال:\nأنا أحبها منذ سمعت من أبي بكر محمد بن محمود الفارسي الزاهد ببلخ قال: أنا\nأحبها منذ سمعت أبا سهل ميمون بن محمد بن يونس الفقيه قال: أنا أحبها منذ سمعت\nمن عبد الله بن موسى السلامي قال: أنا أحبها منذ سمعت من إبراهيم بن محمد قال\n: أنا أحبها منذ سمعت من أحمد بن العباس الحصري قال: أنا أحبها منذ سمعت من\nعبد الملك بن قريب الأصمعي قال: أنا أحبها منذ سمعت ابن عون قال: أنا أحبها\nمنذ سمعت من محمد بن سيرين قال: أنا أحبها منذ سمعت من أبي هريرة قال: أنا\nأحبها منذ سمعت من أبي بكر الصديق يقول: لا أزال أحب العنكبوت منذ رأيت\nرسول الله ﷺ أحبها وقال: فذكره. قال الديلمي: وأنا أحبها\nمنذ سمعت والدي يقول هذا الحديث.\nقلت: أما أنا فلا أحبها ولا أبغضها لعدم ثبوت الحديث المذكور عن رسول الله\nﷺ، بل هو منكر إن لم يكن موضوعا، وإن سكت عليه السيوطي في\n\" الجامع الكبير \" (٣/١٤٦/١ - ٢)، لأن عبد الله بن موسى السلامي ترجمه\nالخطيب (١٠/١٤٨ - ١٤٩) وقال:\n\" في رواياته غرائب ومناكير وعجائب \".\nثم روى عن أبي سعد الإدريسي الحافظ أنه قال:\n\" كان صحيح السماع إلا أنه كتب عمن دب ودرج من المجهولين وأصحاب الزوايا.\nقال: وكان أبو عبد الله بن منده سيىء الرأي فيه، وما أراه كان يتعمد الكذب\nفي فضله \".\nوقال الذهبي:\n\" روى حديثا ما له أصل، سلسله بالشعراء، منهم الفرزدق \".","vol":"3","page":338},{"text":"قلت: والحديث المشار إليه رواه الخطيب (٣/٩٨ - ٩٩) .\nوشيخه إبراهيم بن محمد لم أعرفه، ولعله من شيوخه المجهولين الذين أشار إليهم\nالخطيب فيما تقدم.\nوفي من دونه جماعة لم أعرفهم.\nواعلم أنه لا يصح حديث في عنكبوت الغار والحمامتين على كثرة ما يذكر ذلك في\nبعض الكتب والمحاضرات التى تلقى بمناسبة هجرته ﷺ إلى المدينة\n، فكن من ذلك على علم. وقد مضى منها ثلاثة أحاديث (ص ٢٥٩ - ٢٦٣) .\n<span data-type=\"title\" id=toc-1199>١١٩٠ </span>- \" حب قريش إيمان، وبغضهم كفر، وحب العرب إيمان، وبغضهم كفر، ومن أحب\nالعرب فقد أحبني، ومن أبغض العرب فقد أبغضني \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٤٥١) والطبراني في \" الأوسط \" (٢٣٠٦) عن\nمعقل بن مالك قال: حدثنا الهيثم بن جماز قال: حدثنا ثابت عن أنس مرفوعا.\nوقال الطبراني:\n\" لم يروه عن ثابت إلا الهيثم \".\nوقال العقيلي:\n\" حديثه غير محفوظ، قال ابن معين: ضعيف \".\nوقال النسائي في \" الضعفاء والمتروكين \" (٣٠):\n\" متروك الحديث \".\nوقال الهيثمي في \" المجمع \" (١٠/٢٣):\n\" رواه البزار (وفي مكان آخر ١٠/٥٣: الطبراني في \" الأوسط \")، وفيه\nالهيثم بن جماز وهو متروك \".\nوأخرج الحاكم (٤/٨٧) منه قوله:\n\" حب العرب إيمان، وبغضهم نفاق \". وقال:","vol":"3","page":339},{"text":"\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: الهيثم متروك، ومعقل ضعيف \".\nقال في \" الفيض \":\n\" قال العراقي في \" القرب \": لكن له شاهد من حديث ابن عمر في \" المعجم الكبير\n\" للطبراني \".\nقلت: وهو ضعيف، ومع ضعفه فلا يؤثر في المشهو د له لشدة ضعفه كما هو معروف،\nثم إن شهادته قاصرة، فإن لفظه:\n\" لا يبغض العرب مؤمن، ولا يحب ثقيفا إلا مؤمن \".\n<span data-type=\"title\" id=toc-1200>١١٩١ </span>- \" لا يبغض العرب مؤمن، ولا يحب ثقيفا إلا مؤمن \".\nضعيف\nقال في \" المجمع \" (١٠/٥٣) بعد أن ذكره من حديث ابن عمر مرفوعا:\n\" رواه الطبراني، وفيه سهل بن عامر وهو ضعيف \".\nقلت: والشطر الثاني رواه الطبراني (١٢٣٣٩) من حديث ابن عباس مرفوعا بلفظ:\n\" ... رجل يؤمن بالله واليوم الآخر \". وفيه نعيم بن حماد وهو ضعيف.\nوللشطر الأول منه شاهد ولكنه ضعيف جدا ولفظه:\n\" لا يبغض العرب إلا منافق \".","vol":"3","page":340},{"text":"<span data-type=\"title\" id=toc-1201>١١٩٢ </span>- \" لا يبغض العرب إلا منافق \".\nضعيف جدا\nأخرجه ابن عدي (١٤٥/١) عن إسماعيل بن عياش عن زيد بن جبيرة عن داود بن الحصين\nعن عبد الله بن أبي رافع عن أبيه مرفوعا وقال:\n\" زيد بن جبيرة عامة ما يرويه لا يتابعه عليه أحد \".\nقلت: وفي \" التقريب \":\n\" متروك \".\nوالحديث في \" زوائد المسند \" (١/٨١) من هذا الوجه، لكنه قال: \" عن علي \"!","vol":"3","page":340},{"text":"<span data-type=\"title\" id=toc-1202>١١٩٣ </span>- \" خير يوم طلعت عليه الشمس يوم عرفة إذا وافق يوم جمعة، وهو أفضل من سبعين\nحجة في غيرها \".\nلا أصل له\nقال السخاوي في \" الفتاوى الحديثية \" (ق ١٠٥/٢):\n\" ذكره رزين في \" جامعه \" مرفوعا إلى النبي ﷺ، ولم يذكر\nصحابيه، ولا من خرجه. والله أعلم \".","vol":"3","page":341},{"text":"<span data-type=\"title\" id=toc-1203>١١٩٤ </span>- \" جاءني جبريل فلقنني لغة أبي إسماعيل \".\nمنكر\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١١٧) معلقا عن أحمد بن يحيى بن الحجاج\nالجرواآني عن عمرو بن علي: حدثنا عبد الرحمن بن مهدي عن مالك بن أنس عن نافع\nعن ابن عمر قال:\nقال عمر: يا نبي الله مالك أفصحنا؟ فقال النبي ﷺ: فذكره.\nوقال في أحمد هذا:\n\" حدث بمناكير، وهذا من مناكير حديثه \".\nقلت: ومن مناكيره ما سيأتي بلفظ: \" من كسح مسجدا ... \".","vol":"3","page":341},{"text":"<span data-type=\"title\" id=toc-1204>١١٩٥ </span>- \" حامل القرآن موقى \".\nضعيف\nرواه أبو حفص الكتاني في \" حديثه \" (١٣٤/١) والمخلص في \" الفوائد المنتقاة \"\n(٨/١٠/٢) عن أبي حفص عن شيخ من أهل الشام عن مكحول عن عثمان بن عفان\nمرفوعا.\nقلت: وهذا سند ضعيف وله علتان:\nالأولى: جهالة هذا الشيخ الشامي.\nالثانية: الانقطاع بين مكحول وعثمان.\nوأبو حفص هو عمر بن عبد الرحمن الأبار وهو ثقة وكذلك سائر رجاله ثقات إلا ما بينت.","vol":"3","page":341},{"text":"والحديث عزاه السيوطي في \" الجامع الصغير \" للديلمي في \" مسند الفردوس \" فقال\nشارحه المناوي:\n\" رواه عن عثمان من طريقين، وفيه محمد بن راشد المكحولي، قال النسائي: ليس\nبالقوي \".\nقلت: ولعل المكحولي هذا هو الشيخ الشامي في الطريق الأولى. والله أعلم.\nثم إنني رأيته في \" مسند الفردوس \" من طريق واحدة، فإن النسخة المصورة التي\nعندي سيئة، وبعض صفحاتها غير ظاهرة، أخرجه (ص ٨٩) من طريق سورة بن الحكم:\nحدثنا محمد بن راشد عن مكحول به. وسورة هذا في حكم مجهول الحال، فقد أورده\nابن أبي حاتم (٢/١/٣٢٧) والخطيب في \" تاريخه \" (٩/٢٢٧) ولم يذكرا فيه\nجرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-1205>١١٩٦ </span>- \" جلوس المؤذن بين الأذان والإقامة في المغرب سنة \".\nضعيف\nرواه تمام في \" الفوائد \" (رقم ٢٢٦٥ - نسختنا) من طريق أبي جعفر محمد بن علي\nابن الخضر البزاز - بالرقة -: حدثنا إسحاق بن عبد الله أبو يعقوب البوقي من\nكتابه: حدثنا هشيم عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا به.\nقلت: وهذا سند ضعيف، وفيه علتان:\nالأولى: تدليس هشيم، فقد كان مدلسا كثير التدليس كما في \" التقريب \"، وقد\nعنعنه.\nالثانية: البوقي هذا، أورده الذهبي في \" الضعفاء \" وقال:\n\" روى عن مالك وهشيم، قال ابن منده: له مناكير \".\nوأما أبو جعفر محمد بن علي بن الخضر، فقد أورده أبو علي الحراني في \" تاريخ\nالرقة \" (ق ٤٢/٢) فقال:\n\" مات محمد بن الخضر بن علي بالرافقة (١) في ذي الحجة سنة إحدى وتسعين\nومائتين \".\n_________\n(١) هي الرقة نفسها، بلدة كبيرة على الفرات في سورية. اهـ","vol":"3","page":342},{"text":"كذا وقع فيه: \" الخضر بن علي \" على القلب فلا أدري أهذا هو الصواب أم ما في\nنسختنا من \" الفوائد \"؟ والله أعلم.\nثم رأيته في \" زهر فردوس الديلمي \" (٢/٧٤) وأصله \" مسند الفردوس \" (ص ٧٤ -\n٧٥) وفق ما في \" التاريخ \" فهذا هو الصواب. والله أعلم.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية الديلمي في \" مسند\nالفردوس \" وحده عن أبي هريرة بلفظ: \" الإمام \" بدل \" المؤذن \"، واستدرك عليه\nالمناوي \" فوائد تمام \"، وأعله بهشيم فقط، ولم يتعرض لاختلاف اللفظ، والله\nأعلم.\n<span data-type=\"title\" id=toc-1206>١١٩٧ </span>- \" خير نساء أمتي أصبحهن وجها، وأقلهن مهو را \".\nموضوع\nرواه ابن عدي (٩٧/٢) وعنه ابن عساكر (٥/٦٤/١) عن حسين بن المبارك الطبراني\n: حدثنا إسماعيل بن عياش عن هشام بن عروة عن أبيه عن عائشة مرفوعا وقال\nابن عدي:\n\" هذا الحديث منكر المتن، وإن كان عن إسماعيل بن عياش لأن إسماعيل يخلط في\nحديث الحجاز والعراق، وهو ثبت في حديث الشام، والبلاء في هذا الحديث من\nالحسين بن المبارك هذا لا من إسماعيل بن عياش، والحسين أحاديثه مناكير \".\nقلت: ونقل الذهبي عن ابن عدي أنه قال فيه: \" متهم \". ولم أجد هذا في\nترجمته من \" الكامل \". والله أعلم. ثم ساق له أحاديث هذا أحدها.","vol":"3","page":343},{"text":"<span data-type=\"title\" id=toc-1207>١١٩٨ </span>- \" جئتم تسألوني عن ذي القرنين، إن أول أمره أنه كان غلاما من الروم أعطي ملكا\nفسار حتى أتى ساحل أرض مصر، فابتنى مدينة يقال لها: الإسكندرية \" الحديث بطوله.\nضعيف جدا\nأخرجه ابن عساكر (٦/٥٧/١ - ٢) عن عبد الله بن عمر بن حفص بن عاصم عن\nعبد الرحمن بن زياد بن أنعم عن سعيد بن مسعود عن رجلين من كندة من قومه قالا:","vol":"3","page":343},{"text":"استطلنا يومنا فانطلقنا إلى عقبة بن عامر الجهني، فوجدناه في ظل داره\nجالسا فقلنا له: إنا استطلنا يومنا فجئنا نتحدث عندك، فقال: وأنا استطلت\nيومي فخرجت إلى هذا الموضع، قال: ثم أقبل علينا وقال:\nكنت أخدم رسول الله ﷺ، فخرجت ذات يوم فإذا أنا برجال من أهل\nالكتاب بالباب معهم مصاحف، فقالوا: من يستأذن لنا على رسول الله صلى الله\nعليه وسلم؟ فدخلت على النبي ﷺ فأخبرته فقال: مالي ولهم\nيسألونني عما لا أدري؟ إنما أنا عبد لا أعلم إلا ما علمني ربي ﷿. ثم قال\n: ابغني وضوءا. فأتيته بوضوء فتوضأ ثم خرج إلى المسجد فصلى ركعتين، ثم انصرف\nفقال لي وأنا أرى السرور والبشر في وجهه؛ فقال: أدخل القوم علي ومن كان من\nأصحابي فأدخله أيضا. فأذنت لهم فدخلوا فقال لهم: إن شئتم أحدثكم عما جئتم\nتسألونني عنه من قبل أن تكلموا، وإن شئتم فتكلموا قبل أن أقول، قالوا: بل\nأخبرنا، قال: فذكره.\nقلت: وهذا إسناد ضعيف مظلم، عبد الله بن عمر، وعبد الرحمن بن زياد ضعيفان.\nوسعيد بن مسعود لم أعرفه.\n<span data-type=\"title\" id=toc-1208>١١٩٩ </span>- \" خير خلكم خل خمركم \".\nمنكر.\nأخرجه البيهقي في \" المعرفة \" من حديث المغيرة بن زياد عن أبي الزبير عن جابر\nمرفوعا. وقال:\n\" المغيرة ليس بالقوي \".\nكذا في \" المقاصد الحسنة \" (رقم ٤٥٦) .\nقلت: وفيه علة أخرى وهي عنعنة أبي الزبير، فإن كان مدلسا. وقال شيخ\nالإسلام ابن تيمية في \" الفتاوي \" (١/٧١):\n\" فهذا الكلام لم يقله النبي ﷺ، ومن نقله عنه فقد أخطأ،\nولكن هو كلام صحيح،","vol":"3","page":344},{"text":"فإن خل الخمر لا يكون فيها ماء، ولكن المراد به الذي\nبدأ الله بقلبه، وأيضا فكل خمر يعمل من العنب بلا ماء فهو مثل خل الخمر \".\nقلت: وقوله: \" هو كلام صحيح \" ليس بصحيح عندي على إطلاقه، فإنه بظاهره يقر\nاقتناء الخمر وتحويله خلا، وذلك يستفاد من قوله: \" خمركم \" فإنه أضاف الخمر\nإلى المسلمين! وهذا منكر من القول لا يعقل أن يصدر من النبي صلى الله عليه\nوسلم وهو القائل حين سئل عن اتخاذ الخمر خلا: \" لا \"، رواه مسلم وأبو داود\n، وفي روايته: \" إنها كانت لأيتام فأمر بإراقتها \" ولذلك كان القول الصحيح\nفي تخليل الخمر: إنه لا يجوز بحال من الأحوال.\nقال شيخ الإسلام:\n\" فلما أمر ﷺ بإراقتها، ونهى عن تخليلها، وجبت طاعته فيما\nأمر به ونهى عنه فيجب أن تراق الخمرة ولا تخلل، هذا مع كونهم كانوا يتامى،\nومع كون تلك الخمر كانت متخذة قبل التحريم، فلم يكونوا عصاة \".\nومما سبق من التخريج يتبين أن قول ابن الجوزي في \" التحقيق \" (١/٦٦): إنه\nحديث لا أصل له، ليس بصواب، وإن كان عبد الهادي أقره في \" التنقيح \" عليه،\nفإن تخريج البيهقي إياه يرد قولهما.\nوقال العجلوني في \" الكشف \":\n\" وحكم ابن الجوزي عليه بالوضع كالصغاني \".\nوفيه ما سبق، إلا أن يقصدا المعنى؛ فهو قريب.\n<span data-type=\"title\" id=toc-1209>١٢٠٠ </span>- \" الجفاء والبغي بالشام \".\nموضوع\nرواه ابن عدي (٢٥/١) وعنه ابن الجوزي في \" العلل \" (١/٣١٢) عن الفضل بن\nالمختار عن أبان عن أنس مرفوعا. وقال:\n\" أبان بن أبي عياش بين الأمر في الضعف، وأرجوأنه ممن لا يتعمد الكذب إلا\nأنه يشتبه عليه ويغلط، وهو إلى الضعف أقرب منه إلى الصدق \".","vol":"3","page":345},{"text":"قلت: وهو متروك وقد كذبه شعبة.\nوالفضل بن المختار قال الذهبي:\n\" غير ثقة \".\nوالحديث أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٨٧) من رواية ابن\nعدي وقال:\n\" أورده ابن الجوزي في \" العلل \" وقال:\nلا يصح، أبان متروك الحديث، والفضل بن المختار قال أبو حاتم: يحدث\nبالأباطيل \".\nقلت: فهو بكتابه \" الموضوعات \" أولى.\n<span data-type=\"title\" id=toc-1210>١٢٠١ </span>- \" حاسبوا أنفسكم قبل أن تحاسبوا، وزنوا أنفسكم قبل أن توزنوا، فإنه أهو ن\nعليكم في الحساب غدا، أن تحاسبوا أنفسكم اليوم، وتزينوا للعرض الأكبر\n\" يومئذ تعرضون لا تخفى منكم خافية \" \".\nموقوف\nعلقه ابن الجوزي في \" تاريخ عمر بن الخطاب \" (ص ١٧٦ - ١٧٧) عن ثابت بن حجاج\nقال: قال عمر: فذكره. وقد وصله أبو نعيم في \" حلية الأولياء \" (١/٥٢)\nمن طريق جعفر بن برقان عن ثابت بن حجاج به. وإسناده جيد في \" حلية الأولياء \"\n(١/٥٢) من طريق جعفر بن برقان عن ثابت بن حجاج به. وإسناده جيد؛ إن كان\nثابت سمعه من عمر؛ فإن صورته صورة المعلق المنقطع، وقد ذكر له الحافظ في \"\nالتهذيب \" رواية عن بعض الصحابة ليس منهم عمر، بل إن البخاري وابن أبي حاتم\nلم يذكرا له رواية إلا عن بعض التابعين، ولذلك أورده ابن حبان في أتباع\nالتابعين من كتابه \" الثقات \" (٦/١٢٧) وقال:\n\" روى عن جماعة من التابعين \". والله أعلم.\nورواه ابن عساكر في \" تاريخ دمشق \" (١٣/٥٨/١) من طريق أخرى عن مالك بن مغول\nبلاغا عن عمر نحوه. وعلق الفقرة الأولى منه الحكيم الترمذي في \" كتاب الأكياس\nوالمغترين \" (٣١) عن عمر موقوفا دون إسناد.","vol":"3","page":346},{"text":"<span data-type=\"title\" id=toc-1211>١٢٠٢ </span>- \" كان يأكل بكفه كلها \".\nموضوع\nأخرجه العقيلي في \" الضعفاء \" (٤/٩٠) وابن الجوزي في \" الموضوعات \" (٣/٣٥ -\n٣٦) من طريق إبراهيم بن سعد عن ابن أخي ابن شهاب عن امرأته أم الحجاج بنت\nمحمد بن مسلم قالت:\nكان أبي يأكل بكفه (الأصل: بكفيه وهو خطأ مطبعي) فقلت: لوأكلت بثلاث\nأصابع. قال: فذكره.\nأورده العقيلي في ترجمة ابن أخي الزهري واسمه محمد بن عبد الله بن مسلم، وقد\nضعفه بعضهم، وقال العقيلي عقبه:\n\" لم يتابع عليه \".\nوأقول: الراجح فيه أنه \" صدوق صالح \" كما قال الذهبي، واحتج به الشيخان.\nوإنما علة الحديث عندي امرأته أم الحجاج فإني لم أعرفها، وأبوها محمد بن\nمسلم هو الإمام الزهري عم زوج ابنته، وهو تابعي صغير، فالحديث إلى الجهالة\nالتي فيه مرسل أومعضل.\nوأما ابن الجوزي فلم يعرفه، لأنه لم يقع مسمى في روايته، فقال:\n\" هذا حديث موضوع على رسول الله ﷺ، والمرأة مجهولة وأبوها\nلا يعرف، وفي \" الصحيح \" أن رسول الله ﷺ كان يأكل بثلاث\nأصابع \".\nوهذا الحديث الموضوع على رسول الله ﷺ، والمرأة مجهولة\nوأبوها لا يعرف، وفي \" الصحيح \" أن رسول الله ﷺ كان بثلاث\nأصابع \".\nوهذا الحديث الموضوع أصل تلك العادة المتبعة في بعض البلاد العربية، وهي\nأكلهم الأرز ونحوه بأكفهم من \" المناسف \"، فهم بذلك يخالفون السنة الصحيحة،\nوهي الأكل بثلاث أصابع، ويعملون بالحديث الموضوع المخالف لها!\nومن الغريب أن بعضهم يستوحش من الأكل بالمعلقة، ظنا منه أنه خلاف السنة! مع\nأنه من الأمور العادية، لا التعبدية، كركوب السيارة والطيارة ونحوها من\nالوسائل الحديثة، وينسى أويتناسى أنه حين يأكل بكفه أنه يخالف هديه صلى الله\nعليه وسلم.","vol":"3","page":347},{"text":"<span data-type=\"title\" id=toc-1212>١٢٠٣ </span>- \" الجمعة واجبة على خمسين رجلا، وليس على من دون الخمسين جمعة \".\nموضوع\nرواه الطبراني في \" المعجم الكبير \" (رقم - ٧٩٥٢) وابن عدي (٥٣/٢)\nوالدارقطني (١٦٤) عن جعفر بن الزبير عن القاسم عن أبي أمامة مرفوعا. وقال:\n\" وجعفر هذا أحاديثه عامتها مما لا يتابع عليه، والضعف على حديثه بين \".\nوقال الدارقطني:\n\" وجعفر متروك \".\nقال المناوي في \" الفيض \":\n\" قال الذهبي في \" المهذب \": حديث واه. وقال الهيثمي: فيه جعفر بن الزبير\nصاحب القاسم وهو ضعيف جدا، وقال ابن حجر: جعفر بن الزبير متروك \".\nويعارضه الحديث الآتي، وهو مثله في الوضع، أوشر منه رواية! وكلاهما من\nالأحاديث التي شان بها السيوطي كتابه \" الجامع الصغير \"، وقد سبق التنبيه على\nالكثير من أمثالها. والله المستعان.","vol":"3","page":348},{"text":"<span data-type=\"title\" id=toc-1213>١٢٠٤ </span>- \" الجمعة واجبة على كل قرية فيها إمام، وإن لم يكونوا إلا أربعة حتى ذكر\nﷺ ثلاثة \".\nموضوع\nرواه ابن عدي (٦٥/٢) عن معاوية بن سعيد التجيبي عن الحكم بن عبد الله بن سعيد\nعن الزهري عن أم عبد الله الدوسية مرفوعا وقال:\n\" الحكم أحاديثه كلها موضوعة، وما هو منها معروف المتن فهو باطل بهذا الإسناد\n، وما أمليت له عن القاسم بن محمد والزهري وغيرهما كلها مما لا يتابعه\nالثقات عليه \".\nومن طريقه أخرجه ابن منده في \" المعرفة \" (٢/٣٥٨/٢) والدارقطني (١٦٥ و١٦٦) وقال:\n\" الزهري لا يصح سماعه من الدوسية، والحكم هذا متروك \".","vol":"3","page":348},{"text":"وقال في موضع آخر:\n\" ولا يصح هذا عن الزهري، كل من رواه عنه متروك \".\n(فائدة): لقد اختلفت أقوال العلماء كثيرا في العدد الذي يشترط لصحة صلاة\nالجمعة حتى بلغت إلى خمسة عشر قولا، قال الإمام الشوكاني في \" السيل الجرار \"\n(١/٢٩٨):\n\" وليس على شيء منها دليل يستدل به قط، إلا قول من قال: إنها تنعقد جماعة\nالجمعة بما تنعقد به سائر الجماعات \".\nقلت: وهذا هو الصواب إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1214>١٢٠٥ </span>- \" أخوك البكري ولا تأمنه \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (٤/١/٣٩) وأبو داود (٤٨٦١) وأحمد (٥/٢٨٩)\nوابن سعد (٤/٢٩٦) من طريق ابن إسحاق عن عيسى بن معمر عن عبد الله بن عمرو\nابن الفغواء الخزاعي عن أبيه قال:\n\" دعاني رسول الله ﷺ وقد أراد أن يبعثني بمال إلى أبي سفيان\nيقسمه في قريش بمكة بعد الفتح، فقال: \" التمس صاحبا \"، قال: فجاءني عمرو بن\nأمية الضمري، فقال: بلغني أنك تريد الخروج، وتلتمس صاحبا، قال: قلت: أجل\n، قال: فأنا لك صاحب، قال: فجئت رسول الله ﷺ، قلت: قد\nوجدت صاحبا، قال: فقال: \" من؟ \" قلت: عمرو بن أمية الضمري، قال:\n\" إذا هبطت بلاد قومه فاحذره، فإنه قد قال القائل: أخوك البكري ولا تأمنه \".\nفخرجنا حتى إذا كنت بـ (الأبو اء)، قال: إني أريد حاجة إلى قومي بـ (ودان)\n، فتلبث لي، قلت: راشدا، فلما ولى، ذكرت قول النبي ﷺ،\nفشددت على بعيري حتى خرجت أوضعه، حتى إذا كنت بـ (الأصافر) إذا هو يعارضني\nفي رهط، قال: وأوضعت، فسبقته، فلما رآني قد فته، انصرفوا، وجاءني فقال\n: كانت لي إلى قومي حاجة، قال: قلت: أجل، ومضينا حتى قدمنا مكة، فدفعت\nالمال إلى أبي سفيان \".","vol":"3","page":349},{"text":"قلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الجهالة. قال الذهبي في \" الميزان \":\n\" عبد الله بن عمرو بن الفغواء لا يعرف \".\nوقال الحافظ في \" التقريب \":\n\" مستور \".\nوالأخرى: عنعنة ابن إسحاق فإنه مدلس معروف لكنه قد صرح بالتحديث عند البخاري.\nوله شاهد، لكنه ضعيف جدا، فلا يصلح للتقوية، لأنه يرويه زيد بن عبد الرحمن\nابن زيد بن أسلم عن أبيه عن جده عن أسلم قال:\n\" خرجت في سفر، فلما رجعت قال لي عمر: من صحبت؟ قلت: صحبت رجلا من بني بكر\nابن وائل، فقال عمر: أما سمعت رسول الله ﷺ قال: ... \"\nفذكره.\nأخرجه الطبراني في \" الأوسط \" (رقم - ٣٩٢٧ بترقيمي) والعقيلي في \" الضعفاء \"\n(١٣٨) وابن عدي في \" الكامل \" (ق ١٤/٢ و١٤٧/١) وقال:\n\" والحديث بهذا الإسناد منكر \". وقال الطبراني:\n\" لا يروى عن عمر إلا بهذا الإسناد \".\nقلت: وآفته زيد بن الرحمن بن زيد بن أسلم، قال العقيلي:\n\" لا يتابع عليه ولا يعرف إلا به \".\nقلت: وأبو هـ ضعيف جدا، وقد سبقت ترجمته في المجلد الأول تحت الحديث (٢٥) .\nثم رواه العقيلي وابن عدي عن البخاري أنه قال فيه:\n\" منكر الحديث \".\nوهذا معناه عنده أنه متهم، والله أعلم.\n<span data-type=\"title\" id=toc-1215>١٢٠٦ </span>- \" حب علي يأكل الذنوب كما تأكل النار الحطب \".\nباطل\nرواه ابن عساكر (٤/٢١٤/٢ و١٢/١٢١/٢) وكذا الخطيب (٤/١٩٤) عن أحمد بن\nشبويه: حدثنا محمد بن سلمة الواسطي: حدثنا يزيد بن هارون:","vol":"3","page":350},{"text":"حدثنا حماد بن\nسلمة عن أيوب عن عطاء عن ابن عباس مرفوعا. وقال الخطيب:\n\" رجال إسناده الذين بعد محمد بن سلمة كلهم معرفون ثقات، والحديث باطل مركب\nعلى هذا الإسناد \".\nوفي ترجمة أحمد هذا من \" اللسان \" بعد أن ذكر كلام الخطيب:\n\" قلت: ومحمد بن سلمة ستأتي ترجمته وأنه ضعيف، والراوي عنه أحمد بن شبويه\nهذا مجهول، فالآفة من أحدهما \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (١/٣٧٠) من رواية الخطيب هذه\nونقل كلامه فيه. وأيده السيوطي فنقل كلام \" اللسان \".\n<span data-type=\"title\" id=toc-1216>١٢٠٧ </span>- \" جرير منا أهل البيت ظهرا لبطن. قالها ثلاثا \".\nمنكر\nرواه الطبراني (برقم - ٢٢١١) عن سليمان بن إبراهيم بن جرير عن أبان بن\nعبد الله البجلي عن أبي بكر بن حفص قال: قال علي بن أبي طالب فذكره مرفوعا.\nومن هذا الوجه رواه ابن عدي (٢٥/٢) وقال:\n\" وأبان هذا عزيز الحديث، ولم أجد له حديثا منكر المتن فأذكره، وأرجوأنه\nلا بأس به \".\nوقال الذهبي:\n\" حسن الحديث وثقه ابن معين، ومما أنكر عليه هذا الحديث \".\nقلت: والراوي عنه سليمان بن إبراهيم بن جرير قال الحافظ في \" اللسان \":\n\" لا يعرف حاله، ولم يذكر فيه ابن أبي حاتم شيئا \".\nقلت: فلعله هو علة هذا الحديث.","vol":"3","page":351},{"text":"<span data-type=\"title\" id=toc-1217>١٢٠٨ </span>- \" حسان حجاز بين المؤمنين والمنافقين، لا يحبه منافق، ولا يبغضه مؤمن \".\nضعيف\nرواه ابن عساكر في \" تاريخ دمشق \" (٤/١٨٥/١) عن محمد بن عمر الواقدي: حدثني\nسعيد بن أبي زيد الأنصاري قال: وحدثني من سمع أبا عبيدة بن","vol":"3","page":351},{"text":"عبد الله بن زمعة\nالأسدي يخبر أنه سمع حمزة بن عبد الله بن عمر أنه سمع عائشة تقول:\nفذكره مرفوعا.\nقلت: الواقدي كذاب، لكن رواه العقيلي في \" الضعفاء \" (٣/١٤٩) وابن عساكر\nمن طريق آخر عن أبي ثمامة عن عمر بن إسماعيل عن هشام بن عروة عن أبيه عنها نحوه.\nوعمر هذا؛ قال الذهبي:\n\" لا يدرى من هو أصلا \".\nثم ذكر له هذا الحديث.\nوقال العقيلي:\n\" الحديث غير محفوظ، ولا يعرف من هذا الوجه، وكلاهما هو والراوي عنه مجهول \".\n<span data-type=\"title\" id=toc-1218>١٢٠٩ </span>- \" صحبت رسول الله ﷺ ثمانية عشر سفرا، فما رأيته ترك ركعتين\nإذا زاغت الشمس قبل الظهر \".\nضعيف\nأخرجه أبو داود (١٢٢٢) والترمذي (٢/٤٣٥) والبيهقي (٣/١٥٨) من طريق\nصفوان بن سليم عن أبي بسرة الغفاري عن البراء بن عازب قال: فذكره.\nوقال الترمذي:\n\" حديث غريب، وسألت محمدا عنه، فلم يعرف اسم أبي بسرة الغفاري، ورآه حسنا \".\nقلت: ولعل محمدا (وهو البخاري) يعني الحسن بمعناه اللغوي لا الاصطلاحي،\nفإنه بالاعتبار الثاني ضعيف غريب كما قال الترمذي رحمه الله تعالى، وعلته أبو\nبسرة هذا قال الذهبي في \" الميزان \":\n\" لا يعرف، تفرد عنه صفوان بن سليم \".\nوقال الحافظ في \" التقريب \":","vol":"3","page":352},{"text":"\" مقبول \".\nيعني عند المتابعة كما نص عليه في المقدمة، وإلا فلين الحديث، وبما أنه لم\nيتابع على هذا الحديث، فهو عنده ضعيف.\nولسنا نعلم حديثا صحيحا في محافظته ﷺ على شيء من السنن\nالرواتب في السفر سوى سنة الفجر والوتر. والله أعلم.\n<span data-type=\"title\" id=toc-1219>١٢١٠ </span>- \" أيما رجل طلق امرأته ثلاثا عند الأقراء، أوثلاثا مبهمة، لم تحل له حتى\nتنكح زوجا غيره \".\nضعيف\nأخرجه البيهقي (٧/٣٣٦) والطبراني في \" المعجم الكبير \" (رقم - ٢٧٥٧) من\nطريق محمد بن حميد الرازي: نا سلمة بن الفضل عن عمرو بن أبي قيس عن إبراهيم بن\nعبد الأعلى عن سويد بن غفلة قال:\n\" كانت عائشة الخثعمية عند الحسن بن علي ﵁، فلما قتل علي رضي الله\nعنه قالت: لتهنأك الخلافة! قال: بقتل علي تظهرين الشماتة! اذهبي فأنت طالق\n، يعني ثلاثا، قال: فتلفعت بثيابها وقعدت حتى قضت عدتها، فبعث إليها ببقية\nبقيت لها من صداقها، وعشرة آلاف صدقة، فلما جاءها الرسول قالت: متاع قليل\nمن حبيب مفارق، فلما بلغه قولها بكى ثم قال: لولا أني سمعت جدي، أوحدثني\nأبي أنه سمع جدي يقول: (فذكره) لراجعتها \".\nقلت: وهذا إسناد ضعيف جدا، وله علتان:\nالأولى: سلمة بن الفضل وهو الأبرش القاضي، قال الحافظ:\n\" صدوق كثير الخطأ \".\nوالأخرى: محمد بن حميد الرازي، قال الحافظ:\n\" حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\nقلت: بل هو ضعيف جدا، كما يتبين لمن راجع أقوال أئمة الجرح فيه، ولهذا قال\nالذهبي في \" الضعفاء \":","vol":"3","page":353},{"text":"\" قال أبو زرعة: كذاب، وقال صالح: ما رأيت أحذق بالكذب منه ومن الشاذكوني \".\nقلت: ولا يتقوى هذا الإسناد بقول البيهقي عقبه:\n\" وكذلك روي عن عمرو بن شمر، عن عمران بن مسلم وإبراهيم بن عبد الأعلى عن\nسويد بن غفلة \".\nوذلك لأن عمرو بن شمر متهم، قال البخاري:\n\" منكر الحديث \".\nوقال النسائي والدارقطني وغيرهما:\n\" متروك الحديث \".\nوقال ابن حبان:\n\" رافضي يشتم الصحابة، ويروي الموضوعات عن الثقات \".\nقلت: إذا تبين ذلك، فمن العجيب ما نقله الشيخ زاهد الكوثري في كتابه \"\nالإشفاق على أحكام الطلاق \" (ص ٢٤) عن الحافظ ابن رجب الحنبلي عقب هذا الحديث\n، فقال:\n\" وإسناده صحيح، قاله ابن رجب الحنبلي الحافظ بعد أن ساق هذا الحديث في كتابه\n(بيان مشكل الأحاديث الواردة في أن الطلاق الثلاث واحدة) \".\nفإن صح هذا النقل عن ابن رجب فإنها زلة فاحشة منه، وإلا فالكوثري معروف لدى\nالمحققين من أهل العلم باتباعه لهو اه في كثير مما ينقل، أويحكم، ومن ذلك\nالحديث الآتي بعده.\nوقصة إمتاع الحسن امرأته وقولها: \" متاع قليل \" لها طريقان آخران عند\nالطبراني (٢٥٦١ و٢٥٦٢) .\n<span data-type=\"title\" id=toc-1220>١٢١١ </span>- \" إن أباكم لم يتق الله تعالى، فيجعل له من أمره مخرجا، بانت منه بثلاث على غير السنة، وتسعمائة وسبع وتسعون إثم في عنقه \".","vol":"3","page":354},{"text":"ضعيف جدا\nأخرجه ابن عدي في \" الكامل \" (ق ٢٣٦/١) والطبراني في \" المعجم الكبير \" من\nطريق عبيد الله بن الوليد الوصافي عن داود بن إبراهيم عن عبادة بن الصامت\nقال:\n\" طلق بعض آبائي امرأته ألفا، فانطلق بنوه إلى رسول الله ﷺ\nفقالوا: يا رسول الله إن أبانا طلق أمنا ألفا، فهل له من مخرج؟ قال.. \"\nفذكره.\nوفي رواية للطبراني عن عبادة أيضا قال:\n\" طلق جدي امرأة له ألف تطليقة، فانطلقت إلى النبي ﷺ فسألته؟\nفقال: أما اتقى الله جدك؟ ! أما ثلاثة فله، وأما تسعمائة وسبعة وتسعون\nفعدوان وظلم، إن شاء عذبه وإن شاء غفر له \".\nقال الهيثمي في \" مجمع الزوائد \" (٤/٣٣٨):\n\" رواه كله الطبراني، وفيه عبيد الله بن الوليد الوصافي العجلي وهو ضعيف \".\nوكذا قال الحافظ في \" التقريب \" أنه ضعيف.\nوقال الذهبي في \" الضعفاء \":\n\" ضعفوه \".\nقلت: والأقرب قول ابن عدي فيه:\n\" الوصافي ضعيف جدا، يتبين ضعفه على حديثه \".\nوفي ترجمته ساق له هذا الحديث في جملة ما أنكر عليه من حديثه، وكذلك صنع\nالذهبي في \" الميزان \"، وذكر أن النسائي والفلاس قالا في الوصافي:\n\" متروك \"، أي شديد الضعف.\nوقال ابن حبان في \" الضعفاء والمتروكين \" (٢/٦٣):\n\" منكر الحديث جدا، يروي عن الثقات ما لا يشبه الأثبات، حتى يسبق إلى القلب\nأنه المعتمد له فاستحق الترك \".\nقلت: وهذا الحديث يرويه الوصافي عن داود بن إبراهيم، وهو مجهول. قال\nالذهبي وتبعه العسقلاني:","vol":"3","page":355},{"text":"\" لا يعرف، وقال الأزدي: لا يصح حديثه \".\nقلت: وكأن الأزدي عنى حديثه هذا. والله أعلم.\nومع هذا الضعف الشديد في إسناد هذا الحديث، فقد سكت عليه الشيخ زاهد الكوثري\nفي كتابه المشار إليه في الحديث السابق، بل أوهم أنه لا علة فيه فإنه قال بعد\nأن ساقه من طريق الطبراني (ص ٣١):\n\" ومثله في \" مسند عبد الرزاق \" عن جده عبادة، إلا أن في رواية عبد الرزاق\nعللا \"!\nفمفهوم هذا أن رواية الطبراني لا علل فيها، خلافا لرواية عبد الرزاق، وليس\nكذلك، فقد بينا لك أن في إسناد الطبراني علتين أيضا، فيصير الحديث بذلك ضعيفا\nجدا، فإياك أن تغتر بمقالات الكوثري وكتاباته فإنه على سعة اطلاعه وعلمه\nمدلس صاحب هو ى، وقد ذكرنا بعض الأمثلة على ذلك في الجزء الأول من هذه السلسلة\n، وللشيخ عبد الرحمن بن يحيى المعلمي اليماني كتاب ضخم هام في الرد عليه\nوالكشف عن أهو ائه وأضاليله، وتعصبه لمذهبه، على أئمة الحديث ورجاله،\nأسماه \" التنكيل بما في تأنيب الكوثري من الأباطيل \"، وهو في أربعة أقسام،\nوقد كنت قمت على طبعه والحمد لله لأول مرة بتحقيقي وتعليقي في مجلدين، ثم\nطبع سرقة من بعض الناشرين؛ منهم من صوره على أخطائه المطبعية دون أي جهد،\nومنهم من طبعه بحرف جديد، وتصرف لا يليق، وقد أعدنا النظر فيه مجددا،\nاستعدادا لطبعة ثانية طبعة مصححة منقحة. والله ولي التوفيق.\nثم وقفت بعد سنين على إسناد عبد الرزاق في \" مصنفه وقد طبع في بيروت سنة (\n١٣٩٢ هـ) فإذا به يقول فيه (١١٣٣٩): أخبرنا يحيى بن العلاء عن عبيد الله بن\nالوليد العجلي عن إبراهيم عن داود بن عبادة قال: طلق جدي امرأة.. فذكره.\nهكذا وقع فيه: إبراهيم عن داود.. ولعله من تضليلات يحيى بن العلاء، فإنه\nكان كذابا.\nوهذا يؤكد للقارىء ما ذكرته آنفا في حق الكوثري، وإلا لما جاز له أن يسكت\nعنه ويكتفي بقوله: \" إن فيه عللا \"! لأنه لا يقال هذا في اصطلاحهم وفيهم\nالكذاب! ! بل وفيه","vol":"3","page":356},{"text":"أيضا العلتان المتقدمتان في رواية الطبراني التي سكت عنها الكوثري مضللا للقراء! فتأمل كم في كلام الكوثري من تدليس وتضليل. نسأل الله السلامة.\n<span data-type=\"title\" id=toc-1221>١٢١٢ </span>- \" صنعت هذا (يعني الجمع بين الصلاتين) لكي لا تحرج أمتي \".\nضعيف\nرواه الطبراني في \" الأوسط \" (رقم - ٤٢٧٦) عن عبد الله بن عبد القدوس عن\nالأعمش عن عبد الرحمن بن ثروان عن زاذان عن عبد الله بن مسعود قال:\nجمع رسول الله ﷺ بين الأولى والعصر، وبين المغرب والعشاء\n، فقيل له في ذلك فقال: فذكره. قال الطبراني:\n\" لم يروه عن الأعمش إلا عبد الله \".\nقلت: وهو ضعيف عند الجمهور مثل ابن معين وأبي داود والنسائي والدارقطني\nوغيرهم. ولذلك قال الذهبي في \" الضعفاء \":\n\" ضعفوه \".\nوقال الحافظ في \" التقريب \":\n\" صدوق رمي بالرفض، وكان أيضا يخطىء \".\nوالحديث قال الهيثمي (٢/١٦١):\n\" رواه الطبراني في \" الأوسط \" و\" الكبير \"، وفيه عبد الله بن عبد القدوس؛\nضعفه ابن معين والنسائي، ووثقه ابن حبان، وقال البخاري: \" صدوق، إلا أنه\nيروي عن أقوام ضعفاء \". قلت: وقد روى هذا عن الأعمش وهو ثقة \".\nقلت: نعم الأعمش ثقة، وقول البخاري في الراوي عنه: \" صدوق \" لا ينفي كونه\nضعيفا، بل غاية ما فيه أنه صدوق لا يكذب، فإذا ثبت ضعفه الذهبي والعسقلاني\nكما سبق، فتأمل.\nوأما قول الشوكاني في \" نيل الأوطار \" (٣/٩٢ - بولاق):\n\" وقال أبو حاتم: لا بأس به \".","vol":"3","page":357},{"text":"فغريب، لم أره من ذكره غيره، ولا أورده ابن أبي حاتم في كتابه (٢/٢/١٠٤)\nلا عن أبيه ولا عن غيره.\nوالصحيح في هذا الباب حديث ابن عباس ﵁:\n\" أن النبي ﷺ جمع بين الظهر والعصر، وبين المغرب والعشاء\n، بالمدينة من غير خوف، ولا مطر، قيل لابن عباس: ما أراد بذلك؟ قال: أراد\nأن لا يحرج أمته \".\nأخرجه مسلم والأربعة إلا ابن ماجه، وهو مخرج في \" الإرواء \" (٣/٣٤ - ٣٥)،\nو\" صحيح أبي داود \" (١٠٩٦) .\nفالحديث إذن حديث ابن عباس أخطأ فيه عبد الله بن عبد القدوس، من وجهين:\nالأول: أنه جعله من مسند ابن مسعود، وهو عن ابن عباس.\nوالآخر: أنه رفع التعليل بنفي الحرج وهو موقوف.\n(فائدة): واعلم أن حديث ابن عباس يدل على جواز الجمع في الإقامة لرفع الحرج\n، وليس مطلقا، فتنبه لهذا فإنه هام.\n<span data-type=\"title\" id=toc-1222>١٢١٣ </span>- \" الغلاء والرخص جندان من جنود الله، اسم أحدهما: الرغبة، والآخر الرهبة،\nفإذا أراد الله أن يغليه قذف في قلوب التجار الرغبة فحبسوا ما في أيديهم،\nوإذا أراد الله أن يرخصه قذف في قلوب التجار الرهبة فأخرجوا ما في أيديهم \".\nموضوع\nرواه العقيلي في \" الضعفاء \" (٣٣٠): حدثنا محمد بن زكريا الغلابي قال:\nحدثنا العباس بن بكار الضبي قال: حدثنا عبد الله بن المثنى قال: حدثني ثمامة\nابن عبد الله عن أنس مرفوعا وقال:\n\" هذا حديث باطل لا أصل له \".\nذكره في ترجمة الضبي هذا وقال فيه:\n\" الغالب على حديثه الوهم والمناكير \".\nقلت: وقال الدارقطني:","vol":"3","page":358},{"text":"\" كذاب \".\nوقال الذهبي:\n\" اتهم بحديث: إذا كان يوم القيامة نادى مناد: يا أهل الجمع غضوا أبصاركم عن\nفاطمة.. \" الحديث وسيأتي (٢٦٨٨) .\nثم ساق له هذا الحديث وقال:\n\" أيضا باطل \".\nواتهمه الحافظ في \" اللسان \" بوضع ما رواه بسنده عن أم سلمة قالت:\n\" لم ير لفاطمة دم في حيض ولا نفاس \".\nقلت: والراوي عنه الغلابي كذاب أيضا، فأحدهما اختلق هذا الحديث. وقد أورده\nابن الجوزي في \" الموضوعات \" من رواية العقيلي هذه، ووافقه السيوطي في \"\nاللآلىء \" (رقم ١٧٨٤) ثم ابن عراق في \" تنزيه الشريعة المرفوعة عن الأخبار\nالشنيعة الموضوعة \" (٢٩٣/٢) .\n<span data-type=\"title\" id=toc-1223>١٢١٤ </span>- \" يا أيها الناس لا يغترن أحدكم بالله، فإن الله لوكان غافلا شيئا لأغفل\nالبعوضة، والخردلة، والذرة \".\nضعيف جدا\nأخرجه ابن أبي حاتم قال: ذكر عن أبي عمر الحوضي حفص بن عمر: حدثنا أبو أمية\nابن يعلى الثقفي: حدثنا سعيد بن أبي سعيد: سمعت أبا هريرة يقول: فذكره\nمرفوعا.\nكذا في \" تفسير ابن كثير \" (٣/٣٧٩) .\nقلت: وهذا إسناد ضعيف جدا، وإنما سكت عنه ابن كثير لظهو ر ضعفه لأهل العلم،\nوله علتان:\nالأولى: أبو أمية هذا واسمه إسماعيل قال الذهبي في \" الضعفاء \":\n\" بصري متروك \".\nوالأخرى: الانقطاع بين ابن أبي حاتم والحوضي.\nومع كل هذا أورده الرفاعي في \" مختصره \" (٣/٢٥٦) الذي زعم في مقدمته أنه","vol":"3","page":359},{"text":"التزم فيه الأحاديث الصحيحة! وههيات أن يستطيع ذلك، لأن فاقد الشيء لا يعطيه. (١) المستعان.\n<span data-type=\"title\" id=toc-1224>١٢١٥ </span>- \" غرة العرب كنانة، وأركانها تميم، وخطباؤها أسد، وفرسانها قيس، ولله\n﵎ من أهل السماوات فرسان، وفرسانه في الأرض قيس \".\nباطل\nرواه ابن عساكر (١٦/٢٠٦/١) عن المستهل بن داود التميمي: نا عبد السلام بن\nمكلبة عن عثمان بن عقال عن بان أبي مليكة عن أبي ذر الغفاري مرفوعا.\nقلت: وهذا إسناد مظلم لحديث باطل، أورده ابن عساكر في ترجمة المستهل هذا،\nولم يذكر فيه جرحا ولا تعديلا، والراويان فوقه لم أجد من ذكرهما! ولعل\nالأول منهم هو آفة الحديث فإنه تميمي!\nوالحديث مما سود به السيوطي جامعه الصغير، وبيض له المناوي في كتابيه!","vol":"3","page":360},{"text":"<span data-type=\"title\" id=toc-1225>١٢١٦ </span>- \" لما ألقي إبراهيم في النار، قال: اللهم إنك في السماء واحد، وأنا في\nالأرض واحد أعبدك \".\nضعيف\nأخرجه أبو يعلى والبزار (٣/١٠٣/٢٣٤٩ - كشف الأستار) قالا: حدثنا أبو هشام:\nحدثنا إسحاق بن سليمان عن أبي جعفر عن عاصم عن أبي صالح عن أبي هريرة قال:\nقال رسول الله ﷺ: فذكره.\nومن هذا الوجه أخرجه الدارمي في \" الرد على الجهمية \" (٧٥) وأبو نعيم في \"\nالحلية \" (١/١٩) والخطيب في \" تاريخه \" (١٠/٣٤٦) .\nوأخرجه الذهبي في ترجمة أبي هشام واسمه محمد بن يزيد الرفاعي الكوفي - وذكر\nاختلاف العلماء فيه - من طريق الحسن بن سفيان: حدثنا محمد بن يزيد الرفاعي به\n. ثم ضعفه بقوله:\n\" غريب جدا \".","vol":"3","page":360},{"text":"وقال في \" العلو للعلي الغفار \" (ص ٧) (١):\n\" حديث حسن الإسناد \"!\nوكذا قال في \" الأربعين \" له (١٧٨/١) .\nوأقول:\nبل هو ضعيف، كما أفاده قوله الأول، لأن فيه علتين:\nالأولى: أبو جعفر وهو عيسى بن أبي عيسى عبد الله بن ماهان. قال الحافظ:\n\" صدوق سيىء الحفظ \".\nالثانية: أبو هشام هذا قال الحافظ:\n\" ليس بالقوي، قال البخاري: رأيتهم مجمعين على ضعفه \".\nوالحديث ذكره ابن كثير في \" التفسير \" بإسناد أبي يعلى ساكتا عليه، فظن بعض\nالجهلة أن سكوته يعني أنه صحيح عنده وليس كذلك كما كنت بينته في مقدمة المجلد\nالرابع من \" الصحيحة \"، فقد أورده الشيخ نسيب الرفاعي في \" مختصر تفسير ابن\nكثير \" (٣/٥٠) وتبعه بلديه الصابوني فأورده في \" مختصره \" أيضا (٢/٥١٤)\nوقد زعما كلاهما أنهما التزاما في كتابيهما أن لا يذكرا إلا الأحاديث الصحيحة\n، وكذبا - والله - فإنهما لم يفعلا، ولا يستطيعان ذلك، لأنهما لم يدرسا هذا\nالعلم مطلقا، بل وليس بإمكانهما أن يرجعا في ذلك إلى كتب أهل العلم وإلا\nلاعتمدا عليهم في ما ادعياه من التصحيح، ولذلك ركبا رأسيهما، وجاءا ببلايا\nوطامات لم يسبقا إليها. والله المستعان.\n(تنبيه): ادعى الهيثمي (٨/٢٠٢) أن عاصما هذا هو ابن عمر بن حفص، وأعل\nالحديث به، وإنما هو عاصم بن أبي النجود، كما جاء مصرحا في رواية الدارمي،\nفإنه هو المعروف بالرواية عن أبي صالح، وعنه أبو جعفر الرازي.\n_________\n(١) وقد اختصرته، وحذفت منه الأحاديث المنكرة والروايات الواهية، ووضعت له مقدمة هامة في تأييد مذهب السلف في الصفات، والرد على المؤولة وبعض الجماعات الإسلامية التي لا تهتم بالدعوة لتصحيح المفاهيم على المنهج السلفي، وقد طبع هذه السنة (١٩٨١) . اهـ","vol":"3","page":361},{"text":"<span data-type=\"title\" id=toc-1226>١٢١٧ </span>- \" العمامة على القلنسوة فصل ما بيننا وبين المشركين، يعطى يوم القيامة بكل\nكورة يدورها على رأسه نورا \".\nباطل\nرواه الباوردي عن ركانة مرفوعا كما في \" الجامع الصغير \" وبيض المناوي له\nفلم يتكلم عليه بشيء.\nوقال الشيخ الكتاني في \" الدعامة \" (ص ٧):\n\" إن سنده واه \".\nيعني أنه ضعيف جدا كما في الصفحة (٣٤) منه.\nوقد صرح بشدة ضعف هذا الحديث الفقيه أحمد بن حجر الهيتمي في كتابه \" أحكام\nاللباس \" (ق ٩/٢) فقال:\n\" ولولا شدة ضعف هذا الحديث لكان حجة في تكبير العمائم \".\nقلت: والحديث عندي باطل لأن تكثير كورات العمامة خلاف هدي النبي صلى الله\nعليه وسلم فيها، بل هو من ثياب الشهرة المنهي عنها في أحاديث خرجت بعضها في\nآخر كتابي \" حجاب المرأة المسلمة \".\nوالشطر الأول من الحديث رواه الترمذي وضعفه، وهو مخرج في \" الإرواء \" (١٥٠٣) .","vol":"3","page":362},{"text":"<span data-type=\"title\" id=toc-1227>١٢١٨ </span>- \" حببوا الله إلى الناس يحببكم الله \".\nضعيف\nرواه خالد بن مرداس في \" حديثه \" (٣٠/١): حدثنا إسماعيل بن عياش عن صفوان بن\nعمرو عن عبد الله بن بسر اليحصبي قال: سمعت أبا أمامة الباهلي يقول:\nفذكره موقوفا عليه. ومن طريق ابن مرداس رواه ابن عساكر (٨/١٥١/٢) .\nقلت: وهذا سند موقوف حسن بل صحيح، فإن ابن عياش صحيح الحديث إذا روى عن\nالشاميين وهذا الحديث عنهم.\nوابن مرداس وثقه الخطيب (٨/٣٠٧) وقد أوقف الحديث وهو الصحيح.\nوخالفه عبد الوهاب بن الضحاك فرواه عن ابن عياش به مرفوعا. لكن عبد الوهاب\nهذا كذاب كما قال أبو حاتم وغيره، ومن طريقه رواه الطبراني في \" الكبير \"\nوالضياء المقدسي في \" المختارة \" كما في \" فيض القدير \" فقد قال متعقبا على\nالسيوطي:","vol":"3","page":362},{"text":"\" وفيه عبد الوهاب بن الضحاك الحمصي، قال في \" الميزان \": كذبه أبو حاتم،\nوقال النسائي وغيره: متروك، وقال الدارقطني: منكر الحديث، والبخاري:\nعنده عجائب، ثم أورد له أوابد ها منها \".\nثم وقفت على إسناد الطبراني فتبين لي أن عبد الوهاب متابع، قال الطبراني: \"\nحدثنا أحمد بن عبد الوهاب بن نجدة الحوطي: حدثنا أبي (ح): وحدثنا إبراهيم\nابن محمد بن عرق: حدثنا عبد الوهاب بن الضحاك قالا: حدثنا بقية عن صفوان بن\nعمرو به مرفوعا \".\nكذا وجدته في جزء فيه أحاديث منقولة عن \" معجم الطبراني الكبير \" مع أسانيدها\nفي \" المجموع \" (٦) . ثم رأيته هكذا في \" المعجم \" نفسه (٧٤٦١) . ثم ساقه\nعقبه (٧٤٦٢) بإسناد آخر له عن بقية به.\nوعبد الوهاب بن نجدة ثقة، فبرئت عهدة ابن الضحاك منه، وتبين أن العلة من\nبقية وهو ابن الوليد، فإنه مدلس وقد عنعنه، وأن تعصيب المناوي العلة\nبعبد الوهاب غفلة منه عمن تابعه.\n<span data-type=\"title\" id=toc-1228>١٢١٩ </span>- \" العربون لمن عربن \".\nباطل\nرواه الدارقطني في \" الغرائب \": حدثنا بركة بن محمد الحلبي: حدثنا أحمد بن\nعلي بن أخت عبد القدوس: حدثنا مالك عن نافع عن ابن عمر مرفوعا.\nقال في \" الميزان \":\n\" هذا حديث باطل، وبركة متهم. قال الدارقطني: ابن أخت عبد القدوس متروك\nالحديث \".\nكذا في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ١٢٨) و\" تنزيه الشريعة \" (٢/١٩٧) .\nقلت: ومع هذا فقد أورده السيوطي في \" الجامع الصغير \" أيضا من رواية الخطيب\nفي \" رواة مالك \" عن ابن عمر. وتعقبه المناوي بما نقلته عن \" الذيل \" غير أنه\nلم يعزه إليه!","vol":"3","page":363},{"text":"<span data-type=\"title\" id=toc-1229>١٢٢٠ </span>- \" حرمت الخمر لعينها قليلها وكثيرها، والسكر من كل شراب \".","vol":"3","page":363},{"text":"ضعيف. أخرجه العقيلي في \" الضعفاء \" (٤/١٢٤) من طريقين عن أبي إسحاق السبيعي عن\nالحارث عن علي مرفوعا.\nوالحارث هذا هو ابن عبد الله الهمداني الأعور وقد كذبه أبو إسحاق السبيعي هذا\nوالشعبي وابن المديني.\nنعم ورد هذا الحديث عن ابن عباس مرفوعا وموقوفا، والموقوف رواه النسائي (٢/٣٣٢) والطحاوي (٢/٣٢٤) وأحمد في \" الأشربة \" (٥٩/١٠٩) والطبراني (١٠٨٣٧ و١٠٨٣٩ - ١٠٨٤١ و١٢٣٨٩ و١٢٦٣٣) وأبو نعيم في \" الحلية \" (٧/٢٢٤)\nوإسناده صحيح، والمرفوع علقه أبو نعيم، وهي رواية شاذة مخالفة لرواية\nالجماعة الموقوفة.\nلكن رواه الطبراني من طريق ابن المسيب عن ابن عباس مرفوعا كما ذكره الزيلعي في\n\" نصب الراية \" (٤/٣٠٧) ولم يتكلم على إسناده ن ولم يسقه الحافظ الهيثمي في\n\" المجمع \" (٥/٥٣) مع أنه ساق الموقوف وعزاه للطبراني.\nعلى أن نهاية بحث الزيلعي في هذا الحديث يدل على أن الصواب فيه أنه موقوف على\nابن عباس. والله أعلم.\nوهذا الحديث استدلت به الحنفية على أن الخمر إنما هو ما كان من عصير العنب،\nفهذا يحرم منه قليله وكثيره، وأن المسكر من الأشربة الأخرى التي تتخذ من\nالحنطة والشعير والعسل والذرة فهي حلال، والمحرم منها القدر المسكر فقط!\nوهذا مذهب باطل لمخالفته النصوص الصحيحة الصريحة القاطعة بخلافه مثل قوله\nﷺ: \" كل مسكر خمر، وكل خمر حرام \" رواه مسلم وغيره عن ابن\nعباس (١) . وقوله ﷺ: \" ما أسكر كثيره فقليله حرام \" وهو\nحديث صحيح ورد عن نحوثمانية من الصحابة بأسانيد ثابتة قد\n_________\n(١) وله شواهد كثيرة ذكرها الزيلعي وغيره، خرجت بعضها في \" الإرواء \" (٨/٤٠ - ٤٥)، ولهذا قال الشيخ علي القاري في \" شرح مسند الإمام أبي حنيفة \" (ص ٥٩): \" كاد أن يكون متواترا \":\nفلا تغتر بقول صاحب الهداية: \" هذا الحديث طعن فيه يحيى بن معين \" فإنه لا أصل له عن ابن معين، كما أفاده الزيلعي (٤/٢٩٥)، وابن معين أجل من أن يخفى عليه صحة مثل هذا الحديث. اهـ.","vol":"3","page":364},{"text":"أوردها الزيلعي في \"\nنصب الراية \" (٤/٣٠١ - ٣٠٦) وخرجت طائفة منها في \" الإرواء \" (٢٣٧٥ و٢٣٧٦\n)، وقد روى بعضها النسائي في \" سننه \" (٢/٣٢٧) ثم قال:\n\" وفي هذا دليل على تحريم السكر قليله وكثيره، وليس كما يقول المخادعون\nلأنفسهم بتحريمهم آخر الشربة، وتحليلهم ما تقدمها الذي يسري في العروق قبلها\n، ولا خلاف بين أهل العلم أن السكر بكليته لا يحدث على الشربة الآخرة دون\nالأولى والثانية بعدها، وبالله التوفيق \".\n(تنبيه): ما حكيناه عن الحنفية آنفا هو الذي حكاه الطحاوي عن أبي حنيفة\nوصاحبيه ﵏، ورواه الإمام محمد في \" الآثار \" (ص ١٤٨) عن أبي\nحنيفة وأقره. لكن ذكر العلامة أبو الحسنات اللكنوي في \" التعليق الممجد على\nموطأ محمد \" (ص ٣١١) أن الإمام محمد يقول بتحريم شرب قليل كل مسكر وكثيره\nأسكر أولم يسكر، كما هو مذهب الجمهور، فلعل الإمام محمدا له في المسألة\nقولان. ولكن القول الثاني هو الصواب لموافقته للأحاديث الصحيحة التي سبقت\nالإشارة إليها وذكرنا بعضها.\nومن الآثار السيئة لهذا الحديث أنه يلزم من القول به إباحة المسكرات المتخذة\nمن غير العنب على ما سبق بيانه، وإسقاط الحد عن شاربها ولوسكر! وهذا ما\nذهب إليه أبو حنيفة وأبو يوسف كما في \" الهداية \" (٨/١٦٠) لكنه قال بعد ذلك\n: إن الأصح أنه يحد بناء على قول الإمام محمد به. وهو منسجم مع قوله الآخر\nالموافق لمذهب الجمهور في تحريم كل مسكر.\nواستدل الحنفية أيضا أيضا بالحديث على أن تحريم الخمر ليس معللا بعلة فقالوا:\n\" لما كانت حرمتها لعينها لا يصح التعليل، لأن التعليل حينئذ يكون مخالفا للنص \" (١) .\nيعني هذا الحديث.\nوالجواب أن يقال: أثبت العرش ثم انقش. فالحديث غير ثابت كما سبق، ثم هو\nمعارض بمثل الحديث المتقدم: \" كل مسكر خمر، وكل خمر حرام \" فإنه صريح في\nتحريم كل مسكر بجامع الاشتراك مع خمر العنب علة الإسكار.\n_________\n(١) نقله ابن الهمام (٨/١٥٦) . اهـ","vol":"3","page":365},{"text":"وقد قلد الحنفية في هذه المسألة بل زاد عليهم حزب التحرير الذي كان يرأسه\nالشيخ تقي الدين النبهاني ﵀ فاستدل به على أن العبادات لا تعلل فقال في\n\" مفاهيم حزب التحرير \" (ص ٢٤):\n\" فالحكام الشرعية المتعلقة بالعبادات والأخلاق والمطعومات والملبوسات لا\nتعلل، قال ﵊: حرمت الخمرة لعينها \".\nوهذا يدل على جهل بالغ بالسنة، فالحديث غير صحيح ومعارض للحديث الصحيح كما\nعلمت، ثم هو لوصح خاص بالخمر ولا عموم فيه فكيف يصح الاستدلال به على أن\nجميع العبادات وما ذكر معها لا تعلل؟ ! اللهم هداك.\n<span data-type=\"title\" id=toc-1230>١٢٢١ </span>- \" ما من الصلوات صلاة أفضل من صلاة الفجر يوم الجمعة في الجماعة، وما أحسب من\nشهدها منكم إلا مغفورا له \".\nضعيف جدا\nأخرجه البزار (٦٢١ - كشف الأستار) والطبراني في \" المعجم الكبير \" (رقم -\n٣٦٦) وفي \" الأوسط \" (رقم ١٨٦) من طريق عبيد الله بن زحر عن علي بن يزيد عن\nالقاسم عن أبي أمامة عن أبي عبيد الله بن الجراح، قال: قال رسول الله\nﷺ: فذكره. وقال الطبراني:\n\" لا يروى عن أبي عبيدة إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدا مسلسل بالضعفاء. قال الدارقطني:\n\" عبيد الله بن زحر ليس بالقوي، وشيخه علي متروك \".\nوقال ابن حبان:\n\" يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا\nاجتمع في إسناد خبر عبيد الله وعلي بن يزيد والقاسم أبو عبد الرحمن لم يكن\nذلك الخبر إلا مما عملته أيديهم \".\nوقال الهيثمي في \" المجمع \" (٢/١٦٨):\n\" رواه البزار والطبراني في \" الكبير \" و\" الأوسط \" كلهم من رواية عبيد الله ابن زحر","vol":"3","page":366},{"text":"عن علي بن يزيد وهما ضعيفان \".\nوالحديث أورده عبد الحق في \" أحكامه \" برواية \" مسند البزار \" بنحوه، وأشار\nإلى تضعيفه بعلي بن يزيد وحده، وهو قصور، كما يدل عليه قول الهيثمي المذكور\n، والدارقطني المشهور.\nلكن قد جاء الحديث بإسناد آخر صحيح عن ابن عمر، دون قوله: \" وما أحسب \".\nوهو مخرج في \" الصحيحة \" (١٥٦٦) فهو بهذه الزيادة منكر. والله أعلم.\n<span data-type=\"title\" id=toc-1231>١٢٢٢ </span>- \" عودوا المرضى، ومروهم فليدعوا الله لكم، فإن دعوة المريض مستجابة وذنبه\nمغفور \".\nموضوع\nرواه الثقفي في \" الثقفيات \" ٠ ٤/٢٧/١) عن سهل بن عمار العتكي: حدثنا\nعبد الرحمن بن قيس: حدثنا هلال بن عبد الرحمن: حدثنا عطاء بن أبي ميمونة أبو\nمعاذ عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد موضوع، آفته عبد الرحمن بن قيس - وهو الضبي الزعفراني - أو\nسهل بن عمار، أما عبد الرحمن فكذبه ابن مهدي، وقال أبو علي صالح بن محمد:\n\" كان يضع الحديث \".\nانظر \" تاريخ بغداد \" (١٠/٢٥١ - ٢٥٢) .\nوأما سهل بن عمار، فقال الذهبي في \" الميزان \":\n\" متهم، كذبه الحاكم \". وقال الحافظ:\n\" وذكره ابن حبان في \" الثقات \"، وصحح له الحاكم في \" المستدرك \" وتعقبه\nالمصنف في \" تلخيصه \" بالتناقض، وقال ابن منده: كان ضعيفا \".\nوهلال بن عبد الرحمن هو الحنفي، قال الذهبي:\n\" عن ابن المنكدر، قال العقيلي: منكر الحديث، ثم علق له ثلاثة مناكير، وله\nعن عطاء بن أبي ميمونة وغيره، الضعف على أحاديثه لائح فيترك \".","vol":"3","page":367},{"text":"<span data-type=\"title\" id=toc-1232>١٢٢٣ </span>- \" الخاصرة عرق الكلية، فإذا تحرك فداوه بالماء المحرق والعسل \".\nضعيف\nرواه ابن عدي (٩٦/٢) عن الحسين بن علوان حدثنا هشام بن عروة عن أبيه عن\nعائشة مرفوعا وقال:\n\" وللحسين بن علوان أحاديث كثيرة وعامتها موضوعة، وهو في عداد من يضع\nالحديث \".\nوقال ابن حبان:\n\" كان يضع الحديث على هشام وغيره وضعا، لا يحل كتب حديثه إلا على جهة التعجب \".\nلكن الحديث له طريق آخر عن عروة، فقال الحاكم (٤/٤٠٥): \" حدثنا محمد بن\nصالح بن هانىء: حدثنا السري بن خزيمة: حدثنا أحمد بن يونس: حدثنا مسلم بن\nخالد عن عبد الرحمن بن خالد المديني عن ابن شهاب عن عروة به \". وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي! وهذا منه عجيب فإن مسلم بن خالد وهو\nالزنجي ضعيف وقد ساق له الذهبي نفسه في ترجمته من \" الميزان \" أحاديث كثيرة\nمنكرة، ثم قال:\n\" فهذه الأحاديث وأمثالها يرد بها قوة الرجل ويضعف \".\nوفي السند جماعة آخرون لم أعرفهم: محمد بن صالح بن هانىء شيخ الحاكم، وشيخه\nالسري بن خزيمة، وقد روى خبرا باطلا خالف فيه الإمام البخاري، أوالخطأ من\nالراوي عنه كما سيأتي بيانه، فانظر \" لم يتكلم في المهد إلا ثلاثة ... \".\nوعبد الرحمن بن خالد المديني لم أعرفه أيضا، وفي طبقته عبد الرحمن بن خالد\nابن مسافر الفهمي المصري روى عن الزهري وعنه الليث وغيره، وهو ثقة من رجال\nالشيخين، لكنه مصري والمترجم مدني. والله أعلم.\nثم رأيته عند أبي نعيم في \" الطب \" (٢/٢/٢) من طريق مسلم بن خالد عن\nعبد الرحيم بن يحيى المديني عن ابن شهاب به.","vol":"3","page":368},{"text":"وعبد الرحيم بن يحيى لم أعرفه أيضا. والله أعلم.\nوقد وجدت له طريقا أخرى عن هشام بن عروة به. ولكنه لا يساوي شيئا، فإنه من\nرواية يحيى بن هاشم: حدثنا هشام بن عروة به.\nأخرجه يوسف بن خليل الأدمي في \" عوالي حديث هشام بن عروة \" (١٨٨/١) .\nويحيى هذا هو السمسار، وهو ممن يضع الحديث. ومن بلاياه الحديث الآتي:\n\" عند كل ختمة للقرآن دعوة مستجابة \".\n<span data-type=\"title\" id=toc-1233>١٢٢٤ </span>- \" عند كل ختمة للقرآن دعوة مستجابة \".\nموضوع\nرواه أبو الفرج الإسفراييني في \" جزء أحاديث يغنم بن سالم \" (٢٧/١) وأبو\nنعيم في \" الحلية \" (٧/٢٦٠) عن يحيى بن هاشم قال: حدثنا مسعر بن كدام عن\nقتادة عن أنس مرفوعا.\nومن هذا الوجه رواه ابن عساكر (٥/٤٩/١) . وقال أبو نعيم:\n\" لا أعلم رواه عن مسعر غير يحيى بن هاشم \".\nقلت: وهو السمسار كذاب يضع الحديث. وقد ساق له الذهبي في \" الميزان \"\nأحاديث هذا أحدها، وقال:\n\" إنها من بلاياه \"!\nومع هذا فقد سود به السيوطي \" الجامع الصغير \" وتعقبه المناوي بنحوما ذكرنا.","vol":"3","page":369},{"text":"<span data-type=\"title\" id=toc-1234>١٢٢٥ </span>- \" من غسل ميتا فأدى فيه الأمانة - يعني ستر ما يكون منه عند ذلك - كان من ذنوبه\nكيوم ولدته أمه. قال: ليله من كان أعلم، فإن كان لا يعلم فرجل ممن ترون أن\nعنده ورعا وأمانة \".\nضعيف جدا\nرواه البيهقي (٣/٣٩٦) والطبراني في \" الأوسط \" (٣٧١٨ - بترقيمي \" وابن عدي\n(١٦٤/١ - ٢) عن سلام بن أبي مطيع عن جابر الجعفي عن الشعبي عن يحيى الجزار عن\nعائشة مرفوعا. وقالا:\n\" لا يروى عن عائشة إلا بهذا الإسناد تفرد به سلام \". قال ابن عدي:","vol":"3","page":369},{"text":"\" وهو عندي لا بأس به وبرواياته \".\nقلت: لكن جابر الجعفي متروك، وبه أعله عبد الحق الإشبيلي في \" أحكامه \" (\nرقم ١٩٠٠ بتحقيقي) .\n<span data-type=\"title\" id=toc-1235>١٢٢٦ </span>- \" حب الدنيا رأس كل خطيئة \".\nموضوع\nقال في \" المقاصد \":\n\" رواه البيهقي في \" الشعب \" بإسناد حسن إلى الحسن البصري رفعه مرسلا \".\nقلت: والمرسل من أقسام الحديث الضعيف، لا سيما إذا كان مرسله الحسن البصري،\nقال الدارقطني:\n\" مراسيله فيها ضعف \".\nوالحديث رواه عبد الله بن أحمد في \" الزهد \" (ص ٩٢): من طريقين عن عيسى\n﵇ من قوله وهو الأشبه على إعضال الطريقين. والله أعلم.\nورواه ابن عساكر (٧/٩٨/١) من قول سعد بن مسعود الصيرفي وذكر أنه تابعي،\nوأنه كان رجلا صالحا.\nوأورده السيوطي في \" الجامع الصغير \" دون \" الكبير \" من رواية البيهقي فقط.\nقلت: والظاهر من ها التخريج أن مخرجه البيهقي سكت عليه، وليس كذلك فقد قال\nالمناوي متعقبا على السيوطي:\n\" ثم قال: أعني البيهقي: \" ولا أصل له من حديث النبي ﷺ \".\nقال الحافظ العراقي: \" ومراسيل الحسن عندهم شبه الريح \" ومثل به في شرح\nالألفية للموضوع من كلام الحكماء، وقال: هو من كلام مالك بن دينار كما رواه\nابن أبي الدنيا، أومن كلام عيسى ﵇ كما رواه البيهقي في \" الزهد \"\nوأبو نعيم في \" الحلية \". وعده ابن الجوزي في \" الموضوعات \". ز تعقبه\nالحافظ ابن حجر بأن ابن المديني أثنى على مراسيل الحسن، والإسناد إليه حسن،\nوأورده الديلمي من حديث علي وبيض لسنده \".\nوقال في \" التيسير \":","vol":"3","page":370},{"text":"\" وقال المؤلف (يعني السيوطي): في \" فتاويه \": رفعه وهم، بل عده الحفاظ\nموضوعا \".\nوقال ابن تيمية في \" الفتاوى \" (٢/١٩٦):\n\" هذا معروف عن جندب بن عبد الله البجلي، وأما عن النبي ﷺ\nفليس له إسناد معروف \" وذكر نحوه في \" مجموع الفتاوى \" (١١/٩٠٧) وزاد:\n\" ويذكر عن المسيح ابن مريم ﵇. وأكثر ما يغلوفي هذا اللفظ\nالمتفلسفة ومن حذا حذوهم من الصوفية على أصلهم في تعلق النفس، إلى أمور ليس\nهذا موضع بسطها \".\n<span data-type=\"title\" id=toc-1236>١٢٢٧ </span>- \" علم الباطن سر من أسرار الله ﷿، وحكم من أحكام الله، يقذفه في قلوب\nمن يشاء من عباده \".\nموضوع\nأورده ابن عراق في \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \"\nفقال (١٢١/١):\n\" رواه ابن الجوزي في \" الواهيات \" (١/٧٤) من حديث علي بن أبي طالب وقال:\nلا يصح، وعامة رواته لا يعرفون \".\nقلت: قال الذهبي في \" تلخيصه \": \" هذا باطل \".\nقلت: وابن عراق نقل ما ذكره عن ابن الجوزي - عن السيوطي في \" ذيل الأحاديث\nالموضوعة \" وهو فيه برقم (٢١٥ بترقيمي)، ومع حكم السيوطي عليه بالوضع فقد\nأورده في \" الجامع الصغير \" من رواية الديلمي عن علي! وهو عنده (٣/٢٩٠ - زهر\nالفردوس) من طريق ابن شاهين - وعنه ابن الجوزي أيضا عن علي بن جعفر بن عنبسة\n: حدثنا دارم ابن قبيصة بن نهشل الصنعاني: سمعت يحيى بن الحسن بن زيد بن علي\nعن أبيه عن جده عن الحسين بن علي عن علي مرفوعا به.\nويحيى ومن دونه لم أجد من ذكرهم سوى ابن عنبسة، فقد أشار الخطيب إلى جهالته\nكما في ترجمة عبد الله بن الحسن بن إبراهيم الأنباري من \" اللسان \".","vol":"3","page":371},{"text":"<span data-type=\"title\" id=toc-1237>١٢٢٨ </span>- \" على الخبير سقطت \".\nلا أصل له مرفوعا\nوفي \" المقاصد \" (١٣٦):\n\" هو كلام يقوله المسؤول عما يكون به عالما، جاء عن جماعة منهم ابن عباس مما\nصح عنه حيث سئل عن البدنة إذا عطبت، وفي \" دلائل النبوة \" للبيهقي من طريق\nابن إسحاق في نحوهذا أن أبا حاجز الحضرمي قاله حين سئل عنه \".\nقلت: فالظاهر أنه مثل قديم معروف عند العرب، فقد صح أنه تمثل به الحارث بن\nحسان البكري أمام النبي ﷺ، فقد أخرج أحمد (٣/٤٨١ - ٤٨٢)\nوالترمذي (٣٢٦٩) والطبراني في \" الكبير \" (٣٣٢٥) من طريق عفان بن مسلم\nومحمد بن مخلد الحضرمي قالا: حدثنا سلام أبو المنذر القاري: حدثنا عاصم بن\nبهدلة عن أبي وائل عن الحارث بن حسان قال:\n\" مررت بعجوز بالربذة، منقطع بها في بني تميم، فقالت: أين تريدون؟ قلنا:\nنريد رسول الله، قالت: فاحملوني معكم، فإن لي إليه حاجة، قال: فدخلت،\nفقال: هل كان بينكم وبين بني تميم شيء؟ قلت: نعم يا رسول الله، فكانت لنا\nالدائرة عليهم، وقد مررت على عجوز منهم بالربذة منقطع بها، فقالت: إن لي\nإلى رسول الله ﷺ حاجة، فحملتها، وها هي تلك بالباب، قال:\nفأذن لها رسول الله ﷺ، فدخلت، فلما قعدت، قلت:\nيا رسول الله! إن رأيت أن تجعل الدهناء حجازا بيننا وبين بني تميم فافعل،\nفإنها كانت لنا مرة، قال: فاستوفزت العجوز، فأخذتها الحمية، وقالت: يا\nرسول الله! فأين تضطر مضرك؟ قال: قلت: يا رسول الله! أنا والله كما قال\nالأول: \" بكر حملت حتفا \"، حملت هذه ولا أشعر أنها كائنة لي خصما، أعوذ\nبالله ورسول الله أن أكون كوافد عاد، قال رسول الله ﷺ:\nوما وافد عاد؟ قال: قلت: \" على الخبير سقطت \" فقال رسول الله صلى الله عليه\nوسلم: \" إيه \" يستطعمني الحديث، وقال عفان: أعوذ بالله أن أكون كما قال\nالأول، قال: وما قال الأول؟ قال: على الخبير سقطت، قال: \" هيه \" يستطعمه\nالحديث،","vol":"3","page":372},{"text":"فقال: إن عادا قحطوا فبعثوا وافدهم قيلا، فنزل على معاوية بن بكر\nشهرا يسقيه الخمر وتغنيه الجرادتان، وقال سلام: - يعني القينتين - قال: ثم\nمضى حتى أتى جبال مهرة فقال: اللهم إنك تعلم أني لم آت لأسير فأفاديه، ولا\nلمريض فأداويه، فاسق عبدك ما أنت مسقيه، واسق معه بكر بن معاوية (كذا الأصل\nعلى القلب، وفي النسخة الأخرى على العكس: \" معاوية بن بكر \") شهرا، - يشكر\nله الخمر التي شربها عنده - قال: فمرت سحابات سود فنودي منها: أن تخير السحاب\n، فقال: إن هذه لسحابة سوداء، فنودي منها: أن خذها رمادا رمددا لا تدع من\nعاد أحدا، قال: قلت: يا رسول الله فبلغني أنه لم يرسل عليهم من الريح إلا\nكقدر ما يرى من الخاتم، قال أبو وائل: وكذلك بلغنا \".\nقلت: وهذا سند حسن وسكت عنه الترمذي.\n<span data-type=\"title\" id=toc-1238>١٢٢٩ </span>- \" اغسلوا قتلاكم \".\nمنكر\nأخرجه ابن عدي في \" الكامل \" (١٠٧/١): حدثنا أحمد بن عبد الله بن سابور\nالدقاق: حدثنا الفضل بن الصباح: حدثنا إسحاق بن سليمان الرازي عن حنظلة بن\nأبي سفيان عن نافع عن ابن عمر أن رسول الله ﷺ قال: فذكره\n، وقال ابن عدي:\n\" وهذا الحديث بهذا الإسناد لم نكتبه إلا عن ابن سابور \".\nقلت: ورجاله ثقات رجال \" التهذيب \" غير ابن سابور هذا، فقد ترجمه الخطيب في\n\" تاريخ بغداد \" (٤/٢٢٥) وروى عن الدارقطني أنه قال فيه: \" ثقة \". ثم أشار\nالخطيب إلى أنه وهم في إسناد حديث، فروى من طريقه: حدثنا بركة بن محمد الحلبي\n: حدثنا يوسف بن أسباط: حدثنا حماد بن سلمة عن محمد بن جحادة عن قتادة عن أنس\nأن عائشة قالت:\n\" ما رأيت عورة رسول الله ﷺ قط \".\nقال الخطيب:\n\" لا أعلم رواه عن بركة بن محمد هكذا غير ابن سابور، والمحفوظ عن بركة ما\nأخبرنيه أبو القاسم الأزهري ...: حدثنا عبد الله بن أبي سفيان - بالموصل -:\nحدثنا بركة ابن محمد الحلبي: حدثنا يوسف بن أسباط عن سفيان عن محمد بن جحادة به.","vol":"3","page":373},{"text":"يعني أنه أخطأ في إسناده، فذكر سفيان مكان حماد.\nوقال الذهبي في ترجمة حنظلة بن أبي سفيان بعد أن ذكر أنه ثقة بإجماع:\n\" ثم ساق له ابن عدي حديثا منكرا، ولعله وقع الخلل فيه من الرواة إليه، فقال\n: حدثنا أحمد بن عبد الله بن سابور.. (فذكره، وقال) رواته ثقات، ونكارته\nبينة \".\nقلت: ووجه النكارة أنه جاء في أحاديث كثيرة ترك النبي ﷺ غسل\nالشهداء منها حديث جابر بن عبد الله مرفوعا:\n\" ادفنوهم في دمائهم (يعني شهداء أحد)، ولم يغسلهم \".\nأخرجه البخاري وغيره. وفي رواية لأحمد:\n\" لا تغسلوهم، فإن كل جرح يفوح مسكا يوم القيامة \".\nوهو صحيح أيضا على ما بينته في \" أحكام الجنائز \" (ص ٥٤ - طبع المكتب\nالإسلامي) .\nوالتعليل المذكور في الحديث دليل واضح على أنه لا يشرع غسل الشهيد، ولذلك\nكان الحديث الذي نحن في صدد الكلام عليه منكرا، وأنا أظن أن الخطأ من ابن\nسابور، فإنه وإن وثقه الدارقطني، فقد أثبت الخطيب وهمه في إسناد حديث عائشة\nالمتقدم، فيظهر أنه وهم في هذا أيضا متنا.\nوالحديث أورده عبد الحق في \" أحكامه \" (١٩٢٦ - بتحقيقي) من رواية ابن عدي،\nوقال:\n\" وحنظلة ثقة مشهور، وإسحاق بن سليمان ثقة، والفضل بن الصباح وابن سابور\nكتبتهما حتى أنظرهما \".\nقلت: أما ابن الصباح فهو أبو العباس السمسار، وهو من رجال الترمذي وابن\nماجه، وترجم له الخطيب (١٢/٣٦١ - ٣٦٢) وروى بإسنادين له عن ابن معين أنه\nثقة، وعن البغوي أنه كان من خيار عباد الله.\nوأما ابن سابور، فقد عرفت حاله.","vol":"3","page":374},{"text":"<span data-type=\"title\" id=toc-1239>١٢٣٠ </span>- \" حجة لمن لم يحج خير من عشر غزوات، وغزوة لمن حج خير من عشر حجج، وغزوة في\nالبحر خير من عشر غزوات في البر، ومن جاز البحر كأنما جاز الأودية كلها،\nوالمائد فيه كالمنشحط في دمه \".\nضعيف\nرواه ابن بشران في \" الأمالي \" (٢٧/١١٧/١) عن عبد الله بن صالح: حدثني يحيى\nابن أيوب عن يحيى بن سعيد عن عطاء بن يسار عن عبد الله بن عمرو مرفوعا.\nومن هذا الوجه رواه الحاكم (٢/١٤٣) والطبراني في \" الكبير \" والبيهقي كما\nفي \" الترغيب \" (٢/١٨٥) وقال الحاكم:\n\" صحيح على شرط البخاري \". ووافقه الذهبي، وكذا المنذري قال:\n\" وهو كما قال، ولا يضر ما قيل في عبد الله بن صالح؛ فإن البخاري احتج به \".\nقلت: وبناء على ذلك قال المناوي:\n\" وسنده لا بأس به \".\nوفي كل ذلك نظر، فإن ابن صالح فيه كلام كثير، وقد قال الحافظ فيه:\n\" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nوروى ابن ماجه (٢٧٧٧) عن بقية عن معاوية بن يحيى عن ليث بن أبي سليم عن يحيى\nابن عباد عن أم الدرداء عن أبي الدرداء مرفوعا:\n\" غزوة في البحر مثل عشر غزوات.. \" الحديث نحوه.\nقلت: وهذا إسناد واه، مسلسل بالعلل:\nالأولى: ليث بن أبي سليم، وكان اختلط.\nالثانية: معاوية بن يحيى، وهو الصدفي؛ ضعيف.\nالثالثة: بقية، وهو ابن الوليد، وكان يدلس عن الضعفاء والمجهولين.","vol":"3","page":375},{"text":"<span data-type=\"title\" id=toc-1240>١٢٣١ </span>- \" عشرة مباحة في الغزو: الطعام والأدم والثمار والشجر والحبل والزيت والحجر والعود غير منحوت والجلد الطري \".","vol":"3","page":375},{"text":"موضوع.\nرواه ابن عساكر في \" تاريخ دمشق \" (٥/١٠٠/٢) عن أبي سلمة عن الزهري عن سعيد\nابن المسيب عن عائشة مرفوعا.\nأورده في ترجمة أبي سلمة هذا ن وسماه الحكم بن عبد الله بن خطاف، وروى عن\nابن أبي حاتم أنه قال فيه:\n\" كذاب متروك الحديث، والحديث الذي رواه باطل ن وعن النسائي أنه قال: ليس\nبثقة ولا مأمون \".\nقلت: والحديث مما فات السيوطي في \" جامعيه \"، واستدركه المناوي في كتابه \"\nالجامع الأزهر \" (٢/١٥/٢)، ولكنه سكت عنه خلافا لشرطه الذي نص عليه في\nمقدمته قائل:\n\" أذكر فيه كل حديث معقبا له ببيان حال راويه من أهل الضعف والكمال \"!\n<span data-type=\"title\" id=toc-1241>١٢٣٢ </span>- \" أعف الناس قتلة أهل الإيمان \".\nضعيف، لاضطرابه وجهالته\nومداره على إبراهيم النخعي، وقد اختلف الرواة عليه على وجوه:\nالأول: شباك عن إبراهيم عن هني بن نويرة عن علقمة عن عبد الله قال: قال\nرسول الله ﷺ: فذكره.\nأخرجه أبو داود (٢٦٦٦): حدثنا محمد بن عيسى وزياد بن أيوب قالا: حدثنا\nهشيم أخبرنا مغيرة عن شباك به.\nوهكذا أخرجه ابن الجارود (٨٤٠): حدثنا زياد بن أيوب به، إلا أنه قال: \"\nحدثنا المغيرة لعله قال: عن شباك.. \".\nالثاني: وخالفهما سريج بن النعمان عند أحمد (١/٣٩٣) وعمرو بن عون عند\nالطحاوي في \" شرح المعاني \" (٢/١٠٥) كلاهما قالا: حدثنا هشيم به، إلا أنهما\nلم يذكرا: \" عن هني \".\nوالأول أرجح، لأنه قد تابعه شعبة عن المغيرة عن شباك عن إبراهيم عن هني بن\nنويرة به.","vol":"3","page":376},{"text":"أخرجه ابن ماجه (٢٦٨٢) وابن أبي شيبة في \" المصنف \" (١١/٤٧/٢) والطحاوي\nوابن أبي عاصم في \" الديات \" (ص ٥٦) ويحيى بن صاعد في \" مسند ابن مسعود \" (١٠٠/١) كلهم عن غندر عن شعبة به.\nومن هذا الوجه أخرجه أحمد أيضا (١/٣٩٣) لكن سقط منه قوله: \" عن شباك \"،\nفصار الإسناد عنده هكذا:\n\" عن المغيرة عن إبراهيم.. \".\nفلا أدري أهكذا الرواية عنده أم سقط من الناسخ أوالطابع؟ ويؤيد الاحتمال\nالأول أن جرير بن عبد الحميد رواه أيضا عن مغيرة عن هني به. فأسقط شباكا.\nأخرجه ابن حبان في \" صحيحه \" (١٥٢٣ - موارد) .\nوكذلك رواه أبو عوانة عن مغيرة عن إبراهيم به.\nأخرجه البيهقي (٨/٦١) وقال:\n\" رواه هشيم عن مغيرة عن شباك عن إبراهيم \".\nقلت: والمغيرة هو ابن مقسم، وهو ثقة متقن، إلا أنه كان يدلس ولا سيما عن\nإبراهيم كما في \" التقريب \"، فرواية من رواه عنه عن إبراهيم بإسقاط شباك من\nبينهما محفوظة عنه، إلا أن السقط هو من تدليس المغيرة نفسه. والله أعلم.\nوأما رواية من رواه عنه بإسقاط هني من بين إبراهيم وعلقمة فهي مرجوحة،\nوالراجح إثباته، وهو ليس بالمشهور بالرواية، ولم يوثقه غير ابن حبان\nوالعجلي، ولم يروعنه غير إبراهيم النخعي، وآخر لا يعرف، ولذلك أشار\nالذهبي في \" الكاشف \" إلى أن التوثيق المذكور غير موثوق به، فقال: \" وثق \"،\nومثله قول الحافظ فيه: \" مقبول \"، أي: غير مقبول إلا إذا توبع.\nعلى أنه قد أسقطه أيضا آخر، ولكنه أوقفه، وهو:\nالثالث: عن الأعمش عن إبراهيم عن علقمة قال: قال ابن مسعود: فذكره موقوفا\nعليه.","vol":"3","page":377},{"text":"أخرجه الطبراني في \" المعجم الكبير \" (٣/٤٥/٢): حدثنا إسحاق بن إبراهيم عن\nعبد الرزاق عن الثوري عن الأعمش به.\nقلت: وهذا إسناد صحيح لولا عنعنة الأعمش وهو موقوف، وهو أصح من الذي قبله\n، لخلوه من الاضطراب والجهالة، وقد أورده الهيثمي في \" المجمع \" (٦/٢٩١)\nوقال:\n\" رواه الطبراني ورجاله رجال الصحيح \".\nوجملة القول أن الحديث ضعيف مرفوعا، وقد يصح موقوفا. والله أعلم.\nويغني عنه قوله ﷺ:\n\" إن الله كتب الإحسان على كل شيء، فإذا قتلتم فأحسنوا القتلة، وإذا ذبحتم\nفأحسنوا الذبحة، وليحد أحدكم شفرته، وليرح ذبيحته \".\nأخرجه مسلم وغيره، وقد خرجته في \" الإرواء \" (٢٢٣١)، وقد طبع\nوالحمد لله في ثمان مجلدات.\n(تنبيه): هكذا وقع في جميع المصادر المتقدمة: \" أعف \"، من العفة أي: أرحم\nالناس بخلق الله، وأشدهم ابتعادا عن التمثيل والتشويه بالمقتول، وكذلك وقع\nفي الأصل المخطوط من \" مجمع الزوائد \"، لكن المصحح الذي قام على طبعه أفسده،\nفجعله: \" أعق \" بالقاف! وقال معلقا عليه:\n\" في الأصل: (أعف) \".\nوهذا من أعجب ما رأيت من التصحيح، بل التصحيف، فإن الأصل صحيح رواية ودراية\n، والمصحح بزعمه لا يظهر معناه هنا، فإن (أعق) من (العق) وهو القطع!\nوحرف المصحح المشار إليه عنوان الباب الذي ترجم به المصنف الهيثمي للحديث\nبقوله: \" باب حسن القتل \" فجعله \" باب أعق القتل \"!! فالله المستعان.\n<span data-type=\"title\" id=toc-1242>١٢٣٣ </span>- \" عشر خصال عملتها قوم لوط بها أهلكوا، وتزيدها أمتي بخلة: إتيان الرجال\nبعضهم بعذا، ورميهم بالجلاهق والخذف، ولعبهم بالحمام، وضرب الدفوف،\nوشرب الخمور، وقص اللحية، وطول","vol":"3","page":378},{"text":"الشارب، والصفير، ولباس الحرير،\nوتزيدها أمتي بخلة: إتيان النساء بعضهن بعضا \".\nموضوع\nرواه ابن عساكر في \" التاريخ \" (١٤/٣٢٠/١ - ٢) عن إسحاق بن بشر. أخبرني سعيد\nابن أبي عروبة عن قتادة عن الحسن مرفوعا.\nقلت: وإسحاق هذا كذاب، سواء كان هو البخاري صاحب \" كتاب المبتدأ \" أو\nالكاهلي الكوفي، فكلاهما كذاب وضاع، والعجب من السيوطي كيف يخفى عليه هذا؟\nفأورد الحديث في \" الجامع \" من رواية ابن عساكر هذه، وبيض له المناوي فلم\nيتعقبه بشيء!\nوروي بعضه موقوفا على أنس، أخرجه الدولابي في \" الكنى \" (١/٦٢) من طريق أبي\nعمران سعيد بن ميسرة البكري الموصلي عن أنس بن مالك أنه دخل عليه شاب قد سكن\nعليه شعره فقال هل: مالك والسكينة؟ ! افرقه أوجزه، فقال له رجل: يا أبا\nحمزة! فيمن كانت السكينة؟ قال: في قوم لوط، كانوا يسكنون شعورهم، ويمضغون\nالعلك في الطرق والمنازل، ويخذفون، ويفرجون أقبيتهم إلى خواصرهم.\nقلت: وهذا موضوع أيضا، سعيد بن ميسرة كذبه يحيى القطان وقال ابن حبان:\n\" يروي الموضوعات \".\nوقال الحاكم:\n\" روى عن أنس موضوعات \".\nقلت: وهذا الحديث والذي قبله مما سود به الشيخ الغماري كتابه \" مطابقة\nالاختراعات العصرية \" (ص ٦١ و٦٢) وكم له من مثلهما في هذا الكتاب الذي لو\nاقتصر فيه على ما صح عنه ﷺ لكان آية في بابه.\nوقد روي الحديث بلفظ آخر وهو موضوع أيضا وهو:\n\" عشرة من أخلاق قوم لوط: الخذف في النادي، ومضغ العلك، والسواك على ظهر\nالطريق، والصفر، والحمام، والجلاهق، والعمامة التي لا يتلحى بها،\nوالسكينة، والطريف بالحناء، وحل أزرار الأقبية، والمشي في الأسواق\nوالأفخاذ بادية \".","vol":"3","page":379},{"text":"أخرجه الديلمي (٢/٣٠١) عن إسماعيل بن أبي زياد الشامي عن جويبر عن الضحاك عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، إسماعيل هذا كذاب.\nوجويبر متروك.\n<span data-type=\"title\" id=toc-1243>١٢٣٤ </span>- \" حرس ليلة في سبيل الله أفضل من سيام رجل وقيامه في أهله ألف سنة، السنة\nثلاثمائة وستون يوما، واليوم كألف سنة \".\nموضوع\nرواه ابن ماجه (٢/١٧٦) والعقيلي في \" الضعفاء \" (١٤٩) وأبو يعلى في \"\nمسنده \" (٣/١٠٦٠) وابن شاهين في \" الترغيب في فضائل الأعمال \" (ق ٦٧/٢)\nوابن عساكر (٧/١١٢/١) عن سعيد بن خالد بن أبي الطويل قال: سمعت أنس بن\nمالك يقول: فذكره مرفوعا.\nقلت: وهذا سند ضعيف جدا بل موضوع، فإن سعيدا هذا اتهمه غير واحد فقال\nالبخاري:\n\" فيه نظر \".\nوقال أبو حاتم:\n\" لا يشبه حديثه حديث أهل الصدق \".\nوقال الحاكم:\n\" روى عن أنس أحاديث موضوعة \".\nقلت: وهذا منها، قال المنذري في \" الترغيب \" (٢/١٥٤):\n\" رواه ابن ماجه، ويشبه أن يكون موضوعا \".\nوقال الذهبي بعد أن ساق له هذا الحديث:\n\" فهذه عبارة عجيبة لوصحت لكان مجموع ذلك الفضل ثلاثمائة ألف ألف سنة \".\nقلت: وهو عند العقيلي دون قوله: \" السنة ثلاثمائة.. \" ثم قال:","vol":"3","page":380},{"text":"\" لا يتابع عليه وقد روي من غير هذا الوجه بإسناد أصلح من هذا \".\nقلت: كأنه يشير إلى حديث عثمان مرفوعا بلفظ:\n\" حرس ليلة في سبيل الله أفضل من ألف ليلة يقام ليلها ويصام نهارها \".\nوإسناده كما قال: أصلح من هذا، لكنه ضعيف فيه مصعب بن ثابت قال الحافظ:\n\" لين الحديث \".\nوهو مخرج في \" التعليق الرغيب \" (٢/١٥٤) .\n<span data-type=\"title\" id=toc-1244>١٢٣٥ </span>- \" لعن الله الراشي والمرتشي، والرائش الذي يمشي بينهما \".\nمنكر\nأخرجه الحاكم (٤/١٠٣) وأحمد (٥/٢٧٩) والبزار (١٣٥٣) والطبراني في \"\nالمعجم الكبير \" (رقم ١٤٩٥) عن ليث عن أبي الخطاب عن أبي زرعة عن ثوبان\n﵁ عن النبي ﷺ به. واللفظ للحاكم، وقال الآخرون:\n\" لعن رسول الله ﷺ.. \".\nوقال الحاكم:\n\" إنما ذكرت ليث بن أبي سليم في الشواهد لا في الأصول \".\nوأقول: لقد ذكر ليث في هذا الحديث زيادة لم يروها غيره وهي \" الرائش ... \"\nكما ذكر البزار، فهي زيادة منكرة لتفرد ليث بها، وهو ضعيف لاختلاطه.\nوشيخه أبو الخطاب؛ قال البزار وتبعه المنذري في \" الترغيب \" (٣/١٤٣):\n\" لا يعرف \".\nوقال الذهبي:\n\" مجهول \".\nأما الحديث بدون هذه الزيادة فصحيح، وله طرق ذكرتها في \" إرواء الغليل \"\n\" كتاب القضاء \" رقم الحديث (٢٦٢٠) .\nتنبيه: أورد المنذري الحديث عن أبي هريرة مرفوعا بلفظ:\n\" لعن رسول الله ﷺ الراشي والمرتشي في الحكم \". وقال:","vol":"3","page":381},{"text":"\" رواه الترمذي وحسنه وابن حبان في \" صحيحه \" والحاكم وزادوا:\n(والرائش يعني الذي يسعى بينهما) \".\nوليس لهذه الزيادة أصل في حديث أبي هريرة عند أحد من الثلاثة المذكورين، ولا\nعند غيرهم فيما علمت، فاقتضى التنبيه.\nثم إن هذه الزيادة الأخرى: \" في الحكم \"، في إسنادها عندهم عمر بن أبي سلمة،\nوهو صدوق يخطىء. لكن لهذه الزيادة شاهد من حديث أم سلمة، قال المنذري:\n\" رواه الطبراني بإسناد جيد \".\nفهي قوية بهذا الشاهد. والله أعلم.\n<span data-type=\"title\" id=toc-1245>١٢٣٦ </span>- \" ما من قوم يظهر فيهم الزنا إلا أخذوا بالسنة، وما من قوم يظهر فيهم الرشا،\nإلا أخذوا بالرعب \".\nضعيف\nأخرجه أحمد (٤/٢٠٥) عن ابن لهيعة عن عبد الله بن سليمان عن محمد بن راشد\nالمرادي عن عمرو بن العاص قال: سمعت رسول الله ﷺ يقول:\nفذكره.\nقلت: وهذا إسناد مسلسل بالعلل:\nالأولى: الانقطاع بين المرادي وعمرو. قال الحافظ في \" التعجيل \":\n\" وقد سقط رجل بين محمد وعمرو، فقد ذكر ابن يونس في المصريين محمد بن راشد\nالمرادي، روى عن رجل عن عبد الله بن عمرو، وذكر البخاري وابن أبي حاتم\nوابن حبان في \" الثقات \": محمد بن راشد بن أبي سكينة، روى عن أبيه، وعنه\nحرملة بن عمران المصري، قال البخاري: \" حديثه في المصريين \". وأنا أظن أنه\nهذا والله أعلم \".\nالثانية: جهالة المرادي هذا، قال الحسيني:\n\" مجهول غير معروف \".\nالثالثة: عبد الله بن سليمان وهو أبو حمزة البصري الطويل. قال الحافظ:\n\" صدوق يخطىء \".","vol":"3","page":382},{"text":"الرابعة: ابن لهيعة، وهو عبد الله سييء الحفظ.\nواعلم أن في الأخذ بالسنين حديثا آخر بلفظ:\n\" ولم ينقصوا المكيال والميزان إلا أخذوا بالسنين، وشدة المؤنة وجور\nالسلطان عليهم.. \".\nوهو مخرج في \" الصحيحة \" (١٠٦) .\n<span data-type=\"title\" id=toc-1246>١٢٣٧ </span>- \" إذا أنا مت، فاغسلوني بسبع قرب، من بئري بئر غرس \".\nضعيف\nأخرجه ابن ماجه (١٤٦٨): حدثنا عباد بن يعقوب: حدثنا الحسين بن زيد بن علي\nابن الحسين بن علي عن إسماعيل بن عبد الله بن جعفر عن أبيه عن علي قال:\nقال رسول الله ﷺ: فذكره.\nومن هذا الوجه أخرجه ابن النجار أيضا في \" التاريخ \" (١٠/١٢٩/١) .\nقال البوصيري في \" الزوائد \" (ق ٩٢/١):\n\" هذا إسناد ضعيف، عباد بن يعقوب الرواجني أبو سعيد قال فيه ابن حبان:\n\" كان رافضيا داعية، ومع ذلك روى المناكير عن المشاهير، فاستحق الترك \".\nوقال ابن طاهر في \" التذكرة \":\n\" عباد بن يعقوب من غلاة الروافض، روى المناكير عن المشاهير، وإن كان\nالبخاري روى له حديثا واحدا في \" الجامع \"، فلا يدل على صدقه، وقد أوقفه\nعليه غيره من الثقات، وأنكر الأئمة عليه روايته عنه، وترك الرواية عن عباد\nجماعة من الحفاظ \". قلت: إنما روى البخاري لعباد هذا مقرونا بغيره، وشيخه\nالحسين بن زيد مختلف فيه \". انتهى ما في \" الزوائد \".\nقلت: والحسين هذا أورده الذهبي في \" الضعفاء \" وقال:\n\" في حديثه ما يعرف وينكر \".\nوكذلك أورد عبادا فيه وضعفه بما قال ابن حبان فيه.\nوالحديث أورده الحافظ في \" الفتح \" (٥/٢٧٠) وسكت عليه! ولذلك خرجته، لأن\nسكوته يعني أنه حسن عنده كما هو القاعدة عندهم، وليست مضطرة فتنبه!","vol":"3","page":383},{"text":"<span data-type=\"title\" id=toc-1247>١٢٣٨ </span>- \" ما زال رسول الله ﷺ يقنت في صلاة الغداة حتى فارق الدنيا \".\nمنكر\nأخرجه عبد الرزاق في \" المصنف \" (٣/١١٠/٤٩٦٤) وابن أبي شيبة (٢/٣١٢) -\nمختصرا - والطحاوي في \" شرح المعاني \" (١/١٤٣) والدارقطني (ص ١٧٨)\nوالحاكم في \" الأربعين \" وعنه البيهقي (٢/٢٠١) وكذا البغوي في \" شرح السنة\n\" (٣/١٢٣/٦٣٩) وابن الجوزي في \" الواهية \" (١/٤٤٤ - ٤٤٥) وأحمد (٣/١٦٢)\nمن طريق أبي جعفر الرازي عن الربيع بن أنس قال:\n\" كنت جالسا عند أنس بن مالك، فقيل له: إنما قنت رسول الله شهرا، فقال:\n\" فذكره. وقال البغوي:\n\" قال الحاكم: إسناده حسن \".\nوقال البيهقي:\n\" قال أبو عبد الله: هذا إسناد صحيح سنده، ثقة رواته، والربيع بن أنس تابعي\nمعروف.. \" وأقره!\nوتعقبه ابن التركماني بقوله:\n\" كيف يكون سنده صحيحا وراويه عن الربيع أبو جعفر عيسى بن ماهان الرازي متكلم\nفيه، قال ابن حنبل والنسائي: ليس بالقوي، وقال أبو زرعة: يهم كثيرا،\nوقال أبو زرعة: يهم كثيرا، وقال الفلاس: سييء الحفظ، وقال ابن حبان:\nيحدث بالمناكير عن المشاهير \".\nوقال ابن القيم في \" زاد المعاد \" (١/٩٩):\n\" فأبو جعفر قد ضعفه أحمد وغيره، وقال ابن المديني: كان يخلط. وقال أبو\nزرعة: كان يهم كثيرا.. وقال لي شيخنا ابن تيمية قدس الله روحه: وهذا\nالإسناد نفسه هو إسناد حديث: \" وإذ أخذ ربك من بني آدم من ظهو رهم \" حديث\nأبي بن كعب الطويل، وفيه: وكان روح عيسى ﵇ من تلك الأرواح التي\nأخذ عليها العهد والميثاق في زمن آدم، فأرسل تلك الروح إلى مريم ﵍\nحين انتبذت من أهلها مكانا شرقيا فأرسله الله في صورة بشر فتمثل لها بشرا سويا\n، قال: فحملت الذي يخاطبها","vol":"3","page":384},{"text":"فدخل من فيها. وهذا غلط محض، فإن الذي أرسل\nإليها الملك الذي قال لها: \" إنما أنا رسول ربك لأهب لك غلاما زكيا \". ولم\nيكن الذي خاطبها بهذا هو عيسى ابن مريم، هذا محال. والمقصود أن أبا جعفر\nصاحب مناكير لا يحتج بما تفرد به أحد من أهل الحديث البتة \".\nوقال الحافظ ابن حجر في \" التقريب \":\n\" صدوق سييء الحفظ الحفظ خصوصا عن مغيرة \".\nوقال الزيلعي في \" نصب الراية \" (٢/١٣٢) بعد أن خرج الحديث:\n\" وضعفه ابن الجوزي في \" التحقيق \"، وفي \" العلل المتناهية \" وقال:\nهذا حديث لا يصح، فإن أبا جعفر الرازي واسمه عيسى بن ماهان قال ابن المديني:\nكان يخلط ... \".\nلكن قال البيهقي في \" المعرفة \" كما في \" الزيلعي \":\n\" وله شواهد عن أنس ذكرناها في (السنن) \".\nقلت: فوجب النظر في الشواهد المشار إليها هل هي صالحة للاستشهاد بها أم لا؟\nوهما شاهدان:\nالأول: يرويه إسماعيل بن مسلم المكي وعمرو بن عبيد عن الحسن عن أنس قال:\n\" قنت رسول الله ﷺ وأبو بكر وعمر وعثمان ﵃ -\nوأحسبه قال: رابع - حتى فارقتهم \".\nأخرجه الدارقطني والبيهقي وقال:\n\" لا نحتج بإسماعيل المكي ولا بعمرو بن عبيد \".\nقلت: إسماعيل ضعيف الحديث، وقال الخطيب في \" الكفاية \" (٣٧٢):\n\" متروك الحديث \". وكذلك قال النسائي، وتركه جماعة. وعمرو متهم بالكذب مع\nكونه من المعتزلة، ثم إن الحسن البصري مع جلالته، فهو مدلس وقد عنعنه. فلو\nصح السند إليه فلا يحتج به، فكيف وقد رواه عنه متروكان؟","vol":"3","page":385},{"text":"الثاني: يرويه خليد بن دعلج عن قتادة عن أنس بن مالك قال:\n\" صليت خلف رسول الله ﷺ فقنت، وخلف عمر فقنت، وخلف عثمان\nفقنت \".\nأخرجه البيهقي شاهدا، وتعقبه ابن التركماني بقوله:\n\" قلت: يحتاج أن ينظر في أمر خليد هل يصلح أن يستشهد به أم لا؟ فإن ابن حنبل\nوابن معين والدارقطني ضعفوه. وقال ابن معين مرة: ليس بشيء. وقال النسائي\n: ليس بثقة. وفي \" الميزان \": عده الدارقطني من المتروكين.\nثم إن المستغرب من حديث الترجمة قوله: \" ما زال يقنت في صلاة الغداة حتى فارق\nالدنيا \". وليس ذلك في حديث خليد، وغنما فيه أنه ﵇ قنت، وذلك\nمعروف، وإنما المستغرب دوامه حتى فارق الدنيا. فعلى تقدير صلاحية خليد\nللاستشهاد به كيف يشهد حديثه لحديث أنس؟ \".\nقلت: وللحديث شاهد آخر، يرويه دينار بن عبد الله خادم أنس عن أنس قال:\n\" ما زال رسول الله ﷺ يقنت في صلاة الصبح حتى مات \".\nأخرجه الخطيب في \" كتاب القنوت \" له، وشنع عليه ابن الجوزي بسببه لأن دينارا\nهذا قال ابن حبان فيه:\n\" يروي عن أنس آثارا موضوعة لا يحل في الكتب إلا على سبيل القدح فيه \".\nوقد دافع عن الخطيب العلامة عبد الرحمن المعلمي في كتابه \" التنكيل \" في فصل\nخاص عقده لذلك، دافع فيه عن رواية الخطيب لهذا الحديث ونحوه من أوجه سبعة\nبينها. ولكنه ﵀ مال إلى تقوية الحديث فقال عقب الشاهد المذكور:\n\" فقد ورد من وجهين آخرين أوأكثر عن أنس، صحح بعض الحفاظ بعضها، وجاء نحو\nمعناه من وجوه أخرى، راجع \" سنن الدارقطني \" و\" سنن البيهقي \"، وبمجموع ذلك\nيقوى الحديث \".\nفأقول: قد استقصينا في هذا التحقيق جميع الوجوه المشار إليها وهي كلها واهية\nجدا، سوى الوجه الأول، فإنه ضعيف فقط، ولكنه منكر لما سيأتي بيانه.","vol":"3","page":386},{"text":"والوجه الثاني: فيه إسماعيل بن مسلم المكي وعمرو بن عبيد المعتزلي وهما\nمتروكان.\nوالوجه الثالث: فيه خليد بن دعلج، وهو ضعيف على أن حديثه شاهد قاصر لأنه لم\nيقل فيه: \" قنت في الفجر حتى فارق الدنيا \"!\nوالوجه الرابع: فيه دينار بن عبد الله، وهو متهم كما عرفت ذلك من عبارة ابن\nحبان السابقة، وقد أقره الشيخ المعلمي ﵀، فمع هذا الضعف الشديد في\nكل هؤلاء الرواة على التفصيل المذكور كيف يصح أن يقال: \" وبمجموع ذلك يقوى\nالحديث \"؟ !\nوظني أنه إنما حمله على هذا التساهل في تقوية هذا الحديث المنكر، إنما هو\nتحمسه الشديد في الرد على ابن الجوزي، والدفاع عن الخطيب والبغدادي، وكان\nيكفيه في ذلك أن يذكر ما هو معلوم عنده أن المحدث إذا ساق الحديث بسنده فقد\nبرئت عهدته منه، ولا لوم عليه في ذلك حتى ولوكان موضوعا، وابن الجوزي\nالذي له كتاب \" الموضوعات \" هو نفسه قد يفعل ذلك في بعض مصنفاته، مثل كتابه \"\nتلبيس إبليس \"، بل رأيته ذكر في غيره ما لا أصل له من الحديث، وبدون إسناد،\nمثل حديث \" صلاة النهار عجماء \". ذكره في \" صيد الخاطر \" كما نبهت عليه في\nالتخريج المختصر له الملحق بآخره.\nوأما أن الحديث منكر، فلأنه معارض لحديثين ثابتين:\nأحدهما: عن أنس نفسه: \" أن النبي ﷺ كان لا يقنت إلا إذا دعى\nلقوم أودعى على قوم \".\nأخرجه الخطيب نفسه في كتابه \" القنوت \" من طريق محمد بن عبد الله الأنصاري:\nحدثنا سعيد بن أبي عروبة عن قتادة عنه.\nوالآخر: عن أبي هريرة قال:\n\" كان رسول الله ﷺ لا يقنت في صلاة الصبح إلا أن يدعولقوم،\nأوعلى قوم \".\nقال الزيلعي (٢/١٣٠):","vol":"3","page":387},{"text":"\" أخرجه ابن حبان عن إبراهيم بن سعد عن سعيد وأبي سلمة عنه. قال صاحب \"\nالتنقيح \":\nوسند هذين الحديثين صحيح، وهما نص في أن القنوت مختص بالنازلة \".\nوحديث أنس عزاه الحافظ في \" التلخيص \" (١/٢٤٥) لابن خزيمة في \" صحيحه \" من\nطريق سعيد به. وحديث ابن حبان لم يورده الهيثمي في \" موارد الظمآن \". وقال\nالحافظ في \" الدراية \" (ص ١١٧) عقب الحديثين:\n\" وإسناد كل منهما صحيح \".\nوقال في \" التلخيص \" عقب ما سبق ذكره من الأحاديث عن أنس:\n\" فاختلفت الأحاديث عن أنس، واضطربت فلا يقوم بمثل هذا حجة \".\nيعني حديث أبي جعفر الرازي هذا.\nثم قال:\n\" (تنبيه): عزا هذا الحديث بعض الأئمة إلى مسلم فوهم، وعزاه النووي إلى \"\nالمستدرك \" للحاكم، وليس هو فيه، وإنما أورده وصححه في جزء له مفرد في\nالقنوت، ونقل البيهقي تصحيحه عن الحاكم، فظن الشيخ أنه في (المستدرك) \".\n(فائدة): جاء في ترجمة أبي الحسن الكرجي الشافعي المتوفى سنة (٥٣٢) أنه\nكان لا يقنت في الفجر، ويقول: \" لم يصح في ذلك حديث \".\nقلت: وهذا مما يدل على علمه وإنصافه رحمه الله تعالى، وأنه ممن عافاهم\nالله ﷿ من آفة التعصب المذهبي، جعلنا الله منهم بمنه وكرمه.\n<span data-type=\"title\" id=toc-1248>١٢٣٩ </span>- \" إن لله ضنائن من عباده، يغذوهم في رحمته، ويحييهم في عافيته، وإذا\nتوفاهم إلى جنته، أولئك الذين تمر عليهم الفتن كالليل المظلم وهم منها في\nعافية \".\nضعيف\nرواه الطبراني في \" الكبير \" (٣/٢٠١/١ - ٢) والعقيلي في \" الضعفاء \"","vol":"3","page":388},{"text":"(٤٠٥) وأبو نعيم في \" الحلية \" (١/٦) والخطيب في \" التلخيص \" (ق ٦٨/٢) والهروي\nفي \" ذم الكلام \" (٤/٨٣/١) من طريقين عن إسماعيل بن عياش: حدثني مسلمة بن\nعبد الله عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف. قال العقيلي:\n\" مسلمة بن عبد الله مجهول بالنقل، حديثه غير محفوظ، والرواية في هذا الباب\nلينة \".\nوقد روي الحديث من طريق أخرى مختصرا بلفظ:\n\" إن لله ﷿ عبادا يحييهم في عافية، ويميتهم في عافية، ويدخلهم الجنة\nفي عافية \".\nرواه الطبراني في \" الأوسط \" (رقم ٣٢٥٥): حدثنا بكر: حدثنا إبراهيم بن\nالبراء بن النضر بن أنس: حدثنا حماد بن سلمة عن الأعمش عن أبي صالح عن أبي\nمسعود الأنصاري مرفوعا. وقال:\n\" لا يروى عن أبي مسعود إلا بهذا الإسناد، ولا يحفظ لحماد عن الأعمش إلا هذا\n، وقد روى حماد عن الحجاج بن أرطاة عن الأعمش، ولا ينكر أن يكون قد سمع من\nالأعمش، لأنه قد روى عن جماعة من الكوفيين منهم سلمة بن كهيل وحماد بن سليمان\nوعاصم بن بهدلة وأبو حمزة الأعور وغيرهم \".\nقلت: لكن الراوي عنه إبراهيم بن البراء متهم بالكذب. قال ابن عدي:\n\" ضعيف جدا حدث بالبواطيل \". وقال ابن حبان:\n\" يحدث عن الثقات بالموضوعات \".\n<span data-type=\"title\" id=toc-1249>١٢٤٠ </span>- \" يوم كلم الله موسى ﵇، كانت عليه جبة صوف، وسراويل صوف، وكساء\nصوف، ونعلاه من جلد حمار غير ذكي \".\nضعيف جدا\nأخرجه الترمذي (١/٣٢٣) والحسن بن عرفة في \" جزئه \" (٩ - ١٠) والعقيلي في\n\" الضعفاء \" (٩٧) وابن عدي في \" الكامل \" (٧٩/٢) وابن شاهين في","vol":"3","page":389},{"text":"\" الأمالي \" (٦٦/٢) وأبو موسى المديني في \" منتهى رغبات السامعين \" (١/٢٥٦/٢) وابن\nالنجار في \" ذيل تاريخ بغداد \" (١٠/١٢٥/٢) وكذا الحاكم في \" المستدرك \" (\n٢/٣٧٩) وابن عساكر في \" تاريخ دمشق \" (١٧/١٦١/١) والذهبي في \" الميزان من\nطرق عن حميد الأعرج عن عبد الله بن الحارث عن ابن مسعود مرفوعا. وقال ابن\nعدي:\n\" حميد هذا أحاديثه غير مستقيمة، ولا يتابع عليها \".\nوقال العقيلي:\n\" حميد بن علي الأعرج منكر الحديث \".\nوقال الترمذي:\n\" حديث غريب، لا نعرفه إلا من حديث حميد الأعرج، وحميد هو ابن علي الكوفي،\nقال: سمعت محمدا يقول: حميد بن علي الأعرج منكر الحديث، وحميد بن قيس\nالأعرج المكي صاحب مجاهد ثقة. قال أبو عيسى: (الكمة) القلنسوة الصغيرة \".\nقلت: وأما الحاكم فقال:\n\" هذا حديث صحيح على شرط البخاري \"!\nوإنما قال ذلك لأنه وقع في إسناده: \" حميد بن قيس \" أي المكي الثقة، وذلك\nمن أوهامه، ولذا تعقبه الذهبي في \" تلخيصه \" بقوله:\n\" قلت: بل ليس على شرط (خ)، وإنما غره أن في الإسناد حميد بن قيس، كذا،\nوهو خطأ، إنما هو حميد الأعرج الكوفي ابن علي، أوابن عمار، أحد المتروكين\n، فظنه المكي الصادق \".\nقلت: فالسند ضعيف جدا، من أجل تفرد حميد هذا الواهي به، قال الذهبي في\nترجمته من \" الميزان \":\n\" يروي عنه خلف بن خليفة، واه \".\nوقال في موضع آخر:\n\" متروك.. قال أحمد: ضعيف، وقال أبو زرعة عنه: واه، وقال الدارقطني:","vol":"3","page":390},{"text":"متروك، وقال ابن حبان: يروي عن ابن الحارث عن ابن مسعود نسخة كأنها كلها\nموضوعة، وقال النسائي: ليس بالقوي \".\nثم ساق له الذهبي من مناكيره أحاديث هذا أحدها.\nثم رأيت في \" منتخب ابن قدامة \" (١١/٢٠٩/٢):\n\" قال مهنا: سألت أحمد عن حديث خلف بن خليفة عن حميد الأعرج.. فذكره فقال:\nمنكر ليس بصحيح، أحاديث حميد عن عبد الله بن الحارث منكرة \".\nوقد وقع لابن بطة الحنبلي وهم فاحش في متن هذا الحديث، فقد رواه عن إسماعيل\nابن محمد الصفار: حدثنا الحسن بن عرفة: حدثنا خلف بن خليفة عن حميد الأعرج به\nوزاد في آخره:\n\".. فقال: من ذا العبراني الذي يكلمني من الشجرة؟ قال: أنا الله \"!\nهكذا ساقه من طريقه ابن الجوزي في \" الموضوعات \" (١/١٩٢) وقال:\n\" لا يصح، وكلام الله لا يشبه كلام المخلوقين، والمتهم به حميد \".\nفتعقبه الحافظ في \" اللسان \" (٤/١١٣) ثم السيوطي في \" اللآلي المصنوعة \" (\n١/١٦٣) فقال:\n\" كلا والله، بل حميد بريء من هذه الزيادة المنكرة فقد أخبرنا به الحافظ..\nأنا إسماعيل بن محمد الصفار.. \".\nقلت: فذكره كما تقدم من تخريج الجماعة بدون الزيادة، وجزء ابن عرفة هو من\nرواية الصفار هذا، وليس فيه الزيادة، وكذلك هو عند بعض من ذكرنا من\nالمخرجين من غير طريق الصفار عن خلف بن خليفة به دون الزيادة، وكذلك رواه أبو\nيعلى في \" مسنده \" عن خلف. ثم قال الحافظ:\n\" وقد رويناه من طرق ليس فيها هذه الزيادة، وما أدري ما أقول في ابن بطة بعد\nهذا، فما أشك أن إسماعيل بن محمد الصفار لم يحدث بهذا قط، والله أعلم بغيبه \".\nقلت: يمكن أن يقال أن هذا من أوهام ابن بطة، فقد قال الذهبي في ترجمته من \" الميزان \":\n\" إمام، لكنه ذو أوهام \".","vol":"3","page":391},{"text":"ثم ساق له حديثين قال في كل منهما:\n\" باطل \". يعني بخصوص الإسناد الذي رواه ابن بطة به. ثم قال:\n\" ومع قلة إتقان ابن بطة في الرواية كان إماما في السنة، إماما في الفقه،\nصاحب أحوال وإجابة دعوة ﵁ \".\nوقال في \" العلو للعلي الغفار \" (ص ١٤١ طبع الأنصار):\n\" صدوق في نفسه، تكلموا في إتقانه \".\nوقال في \" الضعفاء \":\n\" يهم ويغلط \".\nثم رأيت الحافظ قد استظهر ما ذكرنا فقال ابن عراق في \" تنزيه الشريعة المرفوعة\n\" (١/٢٢٩) بعد أن ذكر كلام الحافظ الذي نقلته عن \" لسانه \":\n\" قلت: قال الذهبي في \" تلخيصه \" (يعني: تلخيص الموضوعات): تفرد بها ابن\nبطة، وإلا فهو في نسخة الصفار عن الحسن بن عرفة عن خلف بدونها، انتهى.\nورأيت بخط الحافظ ابن حجر على حاشية \" مختصر الموضوعات \" لابن درباس: هذا\nالحديث في نسخة الحسن بن عرفة رواية إسماعيل الصفار عنه، وليس فيه هذه\nالزيادة الباطلة التي في آخره، والظاهر أن هذه الزيادة من سوء حفظ ابن بطة\nانتهى \".\nوعلق عليه بعض من قام على التعليق على \" تنزيه الشريعة \" وأظنه الشيخ\nعبد الله محمد الصديق الغماري فقال:\n\" ولم لا تكون من وضعه؟ \".\nقلت: لأنه عالم فاضل صالح بلا خلاف، والخطأ لا يسلك منه إنسان، ولمجرد\nوقوع خطأ واحد في مثله لا يجوز أن ينسب إلى الوضع حتى يكثر منه، ويظهر مع ذلك\nأنه قصد الوضع، وهيهات أن يثبت ذلك عنه!\nعلى أن بعض أهل العلم من المحققين المعاصرين (١) قد ذهب إلى أن هذه\n_________\n(١) هو العلامة المحقق الشيخ عبد الرحمن العلمي اليماني ذكر ذلك في ترجمته لابن بطة رقم (١٥٣) من كتابه العظيم \" التنكيل \". وقد مضت كلمة حوله ذكر ذلك ردا على الكوثري =","vol":"3","page":392},{"text":"الزيادة\nإنما ذكرها ابن بطة \" على وجه الاستنباط والتفسير، واعتمد في رفع الالتباس\nعلى قرينة حالية، مع علمه بأن الحديث مشهور، فجاء من بعده فتوهم أنه ذكر ذلك\nالكلام على أنه جزء من الحديث.. \".\nوهذا الجواب وإن كان ليس بالقوي في وجهة نظري، فهو أولى من نسبة الإمام ابن\nبطة إلى أنه تعمد وضعها، مع ثبوت فضله وصلاحه عند أهل العلم (١) .\nثم إن وصف الشيخ المعلمي الحديث بأنه مشهور عند ابن بطة، الظاهر أنه يعني به\nالشهرة اللغوية التي لا تتنافى مع الضعف، وهو كذلك في \" علم المصطلح \" حتى\nإنهم ليطلقونه على ما لا إسناد له. فتنبه.\n<span data-type=\"title\" id=toc-1250>١٢٤١ </span>- \" كلم الله موسى ببيت لحم \".\nضعيف جدا\nرواه ابن عساكر في \" التاريخ \" (٥/٣٤١/١) من طريق تمام الحافظ: نا علي بن\nيعقوب بن شاكر: نا أحمد بن أبي رجاء: نا سعيد بن محمد المصيصي: نا يحيى بن\nصالح: نا سعيد بن عبد العزيز عن مسلم عن أنس مرفوعا.\nقلت: وهذا سند ضعيف جدا، مسلم هذا هو ابن كيسان الكوفي الملائي وهو ضعيف\nجدا، قال ابن معين:\n\" ليس بثقة \".\nوقال البخاري:\n\" يتكلمون فيه \"، وقال في موضع آخر: \" ذاهب الحديث لا أروي عنه \".\nوقال النسائي:\n\" متروك \".\nوسعيد بن عبد العزيز وهو التنوخي وهو ثقة لكنه كان اختلط.\n_________\n= الذي زعم أن هذه الزيادة من وضع ابن بطة موافقا فيه الغماري وكلاهما من أهل الأهواء على علمهما \" ومن يضلل الله فما له من هاد \". اهـ.\n(١) وراجع لهذا آخر ترجمة ابن بطة في \" التنكيل \". اهـ.","vol":"3","page":393},{"text":"ومن دون يحيى بن صالح - وهو الوحاظي ثقة - لم أجد لهم ترجمة، ما عدا تمام\nفهو حافظ مشهور.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر هذه. ولم\nيتكلم عليه المناوي بشيء!\n<span data-type=\"title\" id=toc-1251>١٢٤٢ </span>- \" لقد أنزلت علي عشر آيات من أقامهن دخل الجنة، ثم قرأ: \" قد أفلح المؤمنون. الذين هم في صلاتهم خاشعون \". الآيات \".\nمنكر\nأخرجه النسائي في \" السنن الكبرى \" (٢١٨/٢) والحاكم (٢/٣٩٢) وكذا الترمذي\n(٢/٢٠١) وأحمد (١/٣٤) والعقيلي في \" الضعفاء \" (٤/٤٦٠) من طريق عبد\nالرزاق: نا يونس بن سليم قال: أملى علي يونس بن يزيد الأيلي عن ابن شهاب عن\nعروة عن عبد الرحمن بن عبد القاري: سمعت عمر بن الخطاب يقول:\n\" كان رسول الله ﷺ إذا نزل عليه الوحي يسمع عنده دوي كدوي\nالنحل، فمكثنا ساعة، فاستقبل القبلة، ورفع يديه قال: اللهم زدنا ولا\nتنقصنا، وأكرمنا ولا تهنا، [وأعطنا] ولا تحرمنا، وآثرنا ولا تؤثر\nعلينا، وأرضنا وارض عنا، ثم قال: ... \" فذكره.\nوقال العقيلي في ترجمة يونس بن سليم هذا وهو الصنعاني:\n\" لا يتابع على حديثه هذا، ولا يعرف إلا به \".\nوقال النسائي:\n\" هذا حديث منكر لا نعلم أن أحدا رواه غير يونس بن سليم، ولا نعرفه \".\nوأقره الحافظ ابن كثير في \" تفسيره \" وأما مختصره الصابوني؛ فقد دلس على\nقرائه - كعادته - فأورد الحديث خلافا لشرطه في مقدمته أولا، وحذف تضعيف\nالنسائب له وإقرار الحافظ إياه ثانيا، وجعل تخريج الحافظ له في حاشيته موهما\nأنه من علمه، ثالثا!\nوأما الحاكم فقال:\n\" صحيح الإسناد \".\nوتعقبه الذهبي فقال:","vol":"3","page":394},{"text":"\" قلت: سئل عبد الرزاق عن شيخه ذا؟ فقال: أظنه لا شيء \".\n<span data-type=\"title\" id=toc-1252>١٢٤٣ </span>- \" من سبح دبر كل صلاة مكتوبة مائة مرة، وكبر مائة مرة، وهلل مائة مرة، غفر\nالله له ذنوبه وإن كانت أكثر من زبد البحر \".\nمنكر\nأخرجه النسائي في \" عمل اليوم والليلة \" (رقم ١٤١) ومحمد بن الحسن الطبري\nفي \" الأمالي \" (٤/١) والسياق له من طريق يعقوب بن عطاء بن أبي رباح عن عطاء\nابن أبي علقمة بن الحارث بن نوفل عن أبي هريرة قال: قال رسول الله\nﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، عطاء بن أبي علقمة بن الحارث مجهول كما في \" التقريب \".\nويعقوب بن عطاء بن أبي رباح مثله، وبه أعله النسائي.\nوقد خالفه الحجاج بن الحجاج فرواه عن أبي الزبير عن أبي علقمة عن أبي هريرة به\nبلفظ:\n\" من سبح دبر صلاة الغداة مائة تسبيحة ... \" الحديث لم يذكر التكبر مائة مرة.\nأخرجه النسائي (١/١٩٩) وفي \" اليوم والليلة \" أيضا (١٤٠) .\nوأبو علقمة هو المصري مولى بني هاشم.\nقلت: ورجاله ثقات رجال مسلم، إلا أن أبا الزبير مدلس وقد عنعنه، فيخشى أن\nيكون تلقاه عن ضعيف مثل يعقوب هذا ثم دلسه، وكأن الحافظ ﵀ يميل إلى\nهذا، فقد ذكر في ترجمة عطاء بن أبي علقمة حديثه هذا، ثم ذكر رواية الحجاج عن\nأبي الزبير، ثم قال:\n\" فكأن الصواب: يعقوب بن عطاء عن أبي علقمة إن شاء الله تعالى \".\nوالمحفوظ في هذا الحديث إنما هو بلفظ:\n\" ثلاثا وثلاثين \" كما رواه مسلم وغيره من طريق أخرى عن أبي هريرة مرفوعا،\nوهو مخرج في \" الأحاديث الصحيحة \" رقم (١٠١) .","vol":"3","page":395},{"text":"<span data-type=\"title\" id=toc-1253>١٢٤٤ </span>- \" من قال إذا أصبح: سبحان وبحمده ألف مرة، فقد اشترى نفسه من الله تبارك\nوتعالى، وكان من آخر يومه عتيقا من النار \".\nضعيف\nأخرجه الخرائطي في \" مكارم الأخلاق \" (٨/٢٢٤/٢) عن الحارث بن أبي الزبير\nالمدني مولى النوفليين قال: حدثني أبو يزيد اليمامي عن طاووس بن عبد الله بن\nطاووس عن أبيه عن جده عن ابن عباس قال: قال رسول الله ﷺ\n: فذكره.\nقلت: وهذا إسناد ضعيف مظلم، طاووس بن عبد الله لم أجد من ذكره، وكذا\nالراوي عنه أبو يزيد اليمامي.\nوأما الحارث بن أبي الزبير المدني، فقال ابن أبي حاتم (١/٢/٧٥) عن أبيه:\n\" هو شيخ بقي حتى أدركه أبو زرعة وأصحابنا، وكتبوا عنه \".\nقلت: فكأنه ثقة، وأما الأزدي فقال:\n\" ذهب علمه \".\nوساق له حديثا من روايته عن إسماعيل بن قيس. وتعقبه الذهبي بقوله:\n\" إسماعيل تالف \".","vol":"3","page":396},{"text":"<span data-type=\"title\" id=toc-1254>١٢٤٥ </span>- \" من قبل بين عيني أمه كان له سترا من النار \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (١٠٢/٢) وأبو بكر الخباز في \" الأمالي \" (١٦/٢\n) من طريق أبي صالح العبدي خلف بن يحيى قاضي الري: حدثنا أبو مقاتل عن\nعبد العزيز بن أبي رواد عن عبد الله بن طاووس عن أبيه عن ابن عباس أن\nرسول الله ﷺ قال: فذكره. وقال ابن عدي:\n\" وهذا منكر إسنادا ومتنا، وعبد العزيز بن أبي رواد عن ابن طاووس ليس\nبمستقيم، وأبو مقاتل ليس هو ممن يعتمد على رواياته \".\nقال الذهبي:\n\" وهاه قتيبة شديدا، وكذبه ابن مهدي.. \".\nثم ساق له هذا الحديث من مناكيره.","vol":"3","page":396},{"text":"والحديث أورده ابن الجوزي في \" الموضوعات \" ٠ ٣/٨٦) من طريق ابن عدي، وذكر\nإعلاله المتقدم، وزاد:\n\" وقال عبد الرحمن بن مهدي: والله ما تحل الرواية عنه \".\nوتعقبه السيوطي في \" اللآلىء \" (٢/٢٩٥ - ٢٩٦) ثم ابن عراق في \" تنزيه\nالشريعة \" (٢/٢٩٦) فقالا:\n\" إن البيهقي أخرجه في \" الشعب \" من هذا الطريق، وقال: إسناده غير قوي \".\nقلت: وهذا التعقب واه لا يساوي شيئا، ما دام أن فيه ذاك الكذاب، ولذلك فقد\nأحسن الشوكاني صنعا حين أورد الحديث في \" الفوائد المجموعة في الأحاديث\nالموضوعة \" (٢٣١/٣٧) من الرواية نفسها وقول ابن عدي المذكور دون أن يعرج على\nالتعب المذكور.\nعلى أنه لوسلم من الكذاب المشار إليه، فإن خلفا وهو الراوي عنه ليس خيرا منه\n، فقد قال ابن أبي حاتم (١/٢/٣٧٢) عن أبيه:\n\" متروك الحديث، كان كذابا، لا يشتغل به ولا بحديثه \".\n<span data-type=\"title\" id=toc-1255>١٢٤٦ </span>- \" من دخل المقابر، فقرأ سورة (يس) خفف عنهم يومئذ، وكان له بعدد من فيها\nحسنات \".\nموضوع\nأخرجه الثعلبي في \" تفسيره \" (٣/١٦١/٢) من طريق محمد بن أحمد الرياحي: حدثنا\nأبي: حدثنا أيوب بن مدرك عن أبي عبيدة عن الحسن عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد مظلم هالك مسلسل بالعلل:\nالأولى: أبو عبيدة. قال ابن معين:\n\" مجهول \".\nالثانية: أيوب بن مدرك متفق على ضعفه وتركه، بل قال ابن معين:\n\" كذاب \". وفي رواية: \" كان يكذب \". وقال ابن حبان:","vol":"3","page":397},{"text":"\" روى عن مكحول نسخة موضوعة، ولم يره \"!.\nقلت: فهو آفة هذا الحديث.\nالثالثة: أحمد الرياحي، وهو أحمد بن يزيد بن دينار أبو العوام، قال البيهقي:\n\" مجهول \". كما في \" اللسان \".\nوأما ابنه محمد، فصدوق له ترجمة في \" تاريخ بغداد \" (١/٣٧٢) .\nوقال الحافظ السخاوي في \" الفتاوى الحديثية \" (ق ١٩/١):\n\" رواه أبو بكر عبد العزيز صاحب الخلال بإسناده عن أنس مرفوعا. كما في \" جزء\nوصول القراءة إلى الميت \" للشيخ محمد بن إبراهيم المقدسي، وقد ذكره القرطبي،\nوعزاه للطبراني عن أنس، إلا أنني لم أظفر به إلى الآن. وهو في \" الشافي \"\nلأبي بكر عبد العزيز صاحب الخلال الحنبلي كما عزاه إليه المقدسي، وأظنه لا\nيصح \".\nقلت: لووقف على إسناده لجزم بعدم صحته، فالحمد لله الذي أوقفنا عليه، حتى\nاستطعنا الكشف عن علته. فله الحمد والمنة.\nوقد روي الحديث بلفظ آخر يقال عند المحتضر وهو موضوع أيضا، وسيأتي برقم (\n٥٢١٩) .\n<span data-type=\"title\" id=toc-1256>١٢٤٧ </span>- \" هل تدرون بعد ما بين السماء والأرض؟ إن بعد ما بينهما إما واحدة، أو\nاثنتان أوثلاث وسبعون سنة، ثم السماء فوقها كذلك حتى عد سبع سموات، ثم فوق\nالسابعة بحر بين أسفله وأعلاه مثل ما بين سماء إلى سماء، ثم فوق ذلك ثمانية\nأوعال، بين أظلافهم وركبهم مثل ما بين سماء إلى سماء، ثم الله ﵎\nفوق ذلك \".\nضعيف\nأخرجه أبو داود (٢٠/٢٧٦) وعنه البيهقي في \" الأسماء والصفات \" (ص ٣٩٩ طبع\nالسعادة) وابن ماجه (١/٨٣) وأحمد (١/٢٠٦) وابن خزيمة في \" التوحيد \" (ص ٦٩) وعثمان الدارمي في \" النقض على بشر المريسي \" (ص ٩٠ - ٩١) عن الوليد ابن أبي ثور، والترمذي (٤ - ٢٠٥ - تحفة) وابن خزيمة في \" التوحيد \" (ص ٦٨)","vol":"3","page":398},{"text":"عن عمرو بن أبي قيس، وأبو داود وعنه البيهقي عن إبراهيم بن طهمان ثلاثتهم\nعن سماك بن حرب عن عبد الله بن عميرة عن الأحنف بن قيس عن العباس بن\nعبد المطلب قال:\n\" كنت في البطحاء في عصابة فيهم رسول الله ﷺ، فمرت بهم سحابة\n، فنظر إليها فقال: ما تسمون هذه؟ قالوا: السحاب، قال: \" والمزن؟ \"\nقالوا: والمزن، قال: \" والعنان؟ \" قالوا: والعنان، قال: \" هل تدرون.. \".\nوخالفهم في الإسناد والمتن شعيب بن خالد فقال: حدثني سماك بن حرب عن\nعبد الله بن عميرة عن عباس به، فأسقط منه الأحنف، فهذه مخالفته في السند.\nوأما مخالفته في المتن، فقال: بينهما مسيرة خمسمائة سنة، ومن كل سماء إلى\nسماء مسيرة خمسمائة سنة \".\nأخرجه الحاكم (٢/٣٧٨) وأحمد (١/٢٠٦) من طريق يحيى بن العلاء عن عمه شعيب\nابن خالد.\nقلت: وشعيب هذل ليس به بأس كما قال النسائي وغيره. فالعلة من ابن أخته يحيى\nابن العلاء فإنه متروك متهم كما تقدم غير مرة، فلا يعتد بمخالفته، وقول\nالحاكم عقبه:\n\" صحيح الإسناد \"! فمن أوهامه، وليس ذلك غريبا منه، وإنما الغريب موافقة\nالذهبي إياه على تصحيحه، مع أنه قد أورد ابن العلاء هذا في \" الميزان \" وذكر\nنقولا كثيرة عن الأئمة في توهينه، منها قول أحمد:\n\" كذاب يضع الحديث \".\nويقابل هذا بعض الشيء إعلال الحافظ المنذري للحديث في \" مختصر السنن \" بقوله (\n٧/٩٣):\n\" وفي إسناده الوليد بن أبي ثور، ولا يحتج بحديثه \".\nوليس ذلك منه بجيد، فقد تابعه إبراهيم بن طهمان، وهو ثقة محتج به في \"\nالصحيحين \"، وهذه المتابعة في \" سنن أبي داود \" الذي اختصره المنذري فكيف\nخفيت عليه؟ ! ولذلك قال ابن القيم في \" تهذيب السنن \" (٧/٩٢):","vol":"3","page":399},{"text":"\" أما رد الحديث بالوليد بن أبي ثور ففاسد، فإن الوليد لم ينفرد به.. \".\nثم ذكر متابعة ابن طهمان وعمرو بن أبي قيس ثم قال:\n\" فأي ذنب للوليد في هذا؟ ! وأي تعلق عليه؟ ! وإنما ذنبه روايته ما يخالف\nقول الجهمية، وهي علته المؤثرة عند القوم \".\nقلت: لا شك أنه لا ذنب للوليد في هذا الحديث بعد متابعة من ذكرنا له، ولكن\nالحديث لا يثبت بذلك حتى تتوفر فيمن فوقه شروط رواة الحديث الصحيح أوالحسن على\nالأقل، وذلك ما لم نجده، فإن عبد الله بن عميرة لم تثبت عدالته، فقال\nالذهبي في \" كتاب العلو\" (ص ١٠٩) عقب الحديث:\n\" تفرد به سماك بن حرب عن عبد الله، وعبد الله فيه جهالة، ويحيى بن العلاء\nمتروك، وقد رواه إبراهيم بن طهمان عن سماك، وإبراهيم ثقة \".\nوقال في ترجمة ابن عميرة من \" الميزان \":\n\" فيه جهالة، قال البخاري: لا يعرف له سماع من أحنف بن قيس \".\nوالبخاري بقوله هذا كأنه يشير إلى جهالته، وكذلك مسلم، فقال في \" الوحدان \":\n\" تفرد سماك بالرواية عنه \".\nوصرح بذلك إبراهيم الحربي فقال:\n\" لا أعرفه \".\nوأما ابن حبان فأورده في \" الثقات \" على قاعدته المعروفة وقال (١/١٠٩ - ١١٠):\n\" عبد الله بن عميرة بن حصين القيسي من بني قيس بن ثعلبة، كنيته أبو المهاجر،\nعداده في أهل الكوفة، يروي عن عمر وحذيفة، وهو الذي روى عن الأحنف بن قيس،\nروى عنه سماك بن حرب، وهو الذي يقول فيه إسرائيل: عبد الله بن حصين العجلي \".\nقلت: وأورده ابن أبي حاتم في \" الجرح والتعديل \" (٢/٢/١٢٤ - ١٢٥) لكن\nجعلهم ثلاثة: \" عبد الله بن عميرة، عن الأحنف. عبد الله بن عمير أبو المهاجر\nالقيسي عن عمر. عبد الله بن عميرة بن حصين كوفي أبو سلامة، ويقال: عبد الله\nابن حصن العجلي، روى عن حذيفة \".\nوذكر أن ثلاثتهم روى عنهم سماك بن حرب لا غير. وذهب الحافظ في","vol":"3","page":400},{"text":"\" التقريب \"\nإلى أن الصواب أنهم واحد كما قال ابن حبان، ويعكر عليه عندي أن ابن حصين\nكنيته أبو سلامة، بينما القيسي الذي روى عن عمر كنيته أبو المهاجر، فلعلهما\nاثنان، أحدهما عبد الله بن عميرة راوي هذا الحديث. والله أعلم.\nوخلاصة القول: أن ابن عميرة هذا غير معروف عند أئمة الحديث، ولذلك فقول\nالترمذي عقبه:\n\" حديث حسن غريب \".\nينبغي أن يعد من تساهله الذي عرف به، حتى قال الذهبي من أجل مثل هذا التساهل:\n\" ولذلك لا يعتمد العلماء على تصحيح الترمذي \".\nوأما قول صاحب \" تحفة الأحوذي \" ﵀ عقب قول الترمذي المذكور:\n\" وأخرجه أبو داود من ثلاث طرق، اثنتان منها قويتان \".\nفوهم محض، فإنه لا طريق له إلا هذه الطريق المجهولة، كما صرح بذلك الذهبي\n﵀ فيما تقدم.\nومثل ذلك قول شيخ الإسلام ابن تيمية في \" مجموعة فتاواه \" (٣/١٩٢):\n\" هذا الحديث مع أنه رواه أهل السنن كأبي داود وابن ماجه والترمذي وغيرهم،\nفهو مروي من طريقين مشهورين، فالقدح في أحدهما لا يقدح في الآخر \".\nلكن هناك في كلامه قرينة تدل على أنه لم يرد الطريقين إلى النبي صلى الله عليه\nوسلم كما هو المتبادر من الإطلاق، وإنما أراد طريقين إلى الراوي عن ابن عميرة\n، يفهم هذا من التخريج السابق وقوله بعدما تقدم:\n\" فقال (يعني بعض المعارضين به): أليس مداره على ابن عميرة، وقد قال\nالبخاري: لا يعرف له سماع من الأحنف، فقلت: قد رواه إمام الأئمة ابن خزيمة\nفي كتاب \" التوحيد \" الذي اشترط فيه أنه لا يحتج به إلا بما نقله العدل عن\nالعدل موصولا إلى النبي ﷺ، قلت: والإثبات مقدم على النفي،\nوالبخاري إنما نفى معرفة سماعه من الأحنف، لم ينف معرفة الناس بهذا، فإذا\nعرف غيره كإمام الأئمة ابن خزيمة ما ثبت به الإسناد، كانت معرفته وإثباته\nمقدما على نفي غيره، وعدم معرفته \".","vol":"3","page":401},{"text":"قلت: وفي هذا الجواب ما لا يخفى، ومثله إنما يفيد مع المقلد الذي لا علم\nعنده بطرق إعلال الحديث والجرح والتعديل، أومن لم يقف على إسناده الذي به\nيتمكن من نقده إن كان من أهله، أومن لم يطلع على كلام أهل النقد في بعض رجاله\n، أما بعد أن عرف إسناد الحديث، وأنه تفرد به عبد الله بن عميرة، وتفرد\nسماك بالرواية عنه، وقول الحربي فيه: لا أعرفه، وإشارة مسلم إلى جهالته،\nوتصريح الذهبي بذلك كما سبق، فلا يفيد بعد الاطلاع على هذا أن ابن خزيمة\nأخرجه، لا سيما وهو معروف عند أهل المعرفة بهذا الفن أنه متساهل في التصحيح،\nعلى نحوتساهل تلميذه ابن حبان، الذي عرف عنه الإكثار من توثيق المجهولين ثم\nالتخريج لأحاديثهم في كتابه \" الصحيح \"! ولعله تأسى بشيخه في ذلك، غير أنه\nأخطأ في ذلك أكثر منه.\nوقد يكون من المفيد أن نذكر أمثلة أخرى من الأحاديث الضعيفة التي وردت في \"\nكتاب التوحيد \" لابن خزيمة مع بيان علتها، ليكون القارىء على بينة مما ذكرنا\nمن تساهل ابن خزيمة رحمه الله تعالى.\nالحديث الأول:\n<span data-type=\"title\" id=toc-1257>١٢٤٨ </span>- \" إن الله ﵎ قرأ (طه) و(يس) قبل أن يخلق آدم بألفي عام، فلما\nسمعت الملائكة القرآن قالوا: طوبى لأمة ينزل هذا عليهم، وطوبى لألسن تتكلم\nبهذا، وطوبى لأجواف تحمل هذا \"\nمنكر\nأخرجه الدارمي (٢/٤٥٦) وابن خزيمة في \" التوحيد \" (١٠٩) وابن حبان في \"\nالضعفاء \" (١/١٠٨) والواحدي في \" الوسيط \" (٣/١٦/٢) وابن عساكر في \"\nالتاريخ \" (٥/٣٠٨/٢ و١٢/٣٠/٢) عن إبراهيم بن المهاجر بن مسمار قال: حدثنا\nعمر بن حفص بن ذكوان عن مولى الحرقة (قال ابن خزيمة: وهو عبد الله بن يعقوب\nابن العلاء بن عبد الرحمن) عن أبي هريرة ﵁ قال: قال رسول الله\nﷺ: فذكره.\nقلت: وهذا متن موضوع كما قال ابن حبان، وإسناده ضعيف جدا، وله علتان:\nالأولى: إبراهيم، قال الذهبي في \" الميزان \" وساق له هذا الحديث:","vol":"3","page":402},{"text":"\" قال البخاري: منكر الحديث. وقال النسائي: ضعيف. وروى عثمان بن سعيد عن\nيحيى: ليس به بأس. قلت: انفرد بهذا الحديث \".\nقلت: وفي ترجمته أورده ابن حبان وقال:\n\" منكر الحديث جدا \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف \"!\nوالأخرى: شيخه عمر بن حفص بن ذكوان. أورده ابن أبي حاتم (٣/١/١٠٢) ولم\nيذكر فيه جرحا ولا تعديلا. ثم أورد بعده: \" عمر بن حفص أبو حفص الأزدي\nالبصري.. سمعت أبي يقول.. هو منكر الحديث \".\nقال الذهبي في \" الميزان \":\n\" وهو عمر بن حفص بن ذكوان، قال أحمد: تركنا حديثه وحرقناه، وقال علي:\nليس بثقة. وقال النسائي: متروك.. \".\nوقال الحافظ ابن كثير في \" تفسيره \" (٣/١٤١) بعد أن عزاه لابن خزيمة:\n\" هذا حديث غريب، وفيه نكارة، وإبراهيم بن مهاجر وشيخه تكلم فيهما \".\nقلت: وأما عبد الله بن يعقوب بن العلاء بن عبد الرحمن، فلم أعرفه، والظاهر\nأن في الأصل تحريفا، فإنه في \" تفسير ابن كثير \":\n\" ... مولى الحرقة يعني عبد الرحمن بن يعقوب عن أبي هريرة \".\nقلت: وهذا هو الصواب، فإن عبد الرحمن بن يعقوب، له رواية عن أبي هريرة.\nوعنه عمر بن حفص بن ذكوان. وهو والد العلاء بن عبد الرحمن \".\nالحديث الثاني مما في \" التوحيد \" لابن خزيمة من الأحاديث الضعيفة:\n<span data-type=\"title\" id=toc-1258>١٢٤٩ </span>- \" يمكث رجل في النار فينادي ألف عام: يا حنان يا منان! فيقول الله تبارك\nوتعالى: يا جبريل! أخرج عبدي فإنه بمكان كذا وكذا، فيأتي جبريل النار،\nفإذا أهل النار منكبين على مناخرهم، فيقول: يا جبريل!","vol":"3","page":403},{"text":"اذهب فإنه في مكان كذا\nوكذا، فيخرجه، فإذا وقف بين يدي الله ﵎، يقول الله تبارك\nوتعالى: أي عبدي كيف رأيت مكانك؟ قال: شر مكان، وشر مقيل، فيقول الرب\n﷾: ردوا عبدي، فيقول: يا رب ما كان هذا رجائي، فيقول الرب\n﷾: أدخلوا عبدي الجنة \".\nضعيف جدا\nأخرجه ابن خزيمة في \" التوحيد \" (ص ٢٠٥ - ٢٠٦) من طريق سلام بن مسكين قال:\nحدثنا أبو ظلال القسملي عن أنس بن مالك عن النبي ﷺ قال:\nفذكره.\nقلت: وهذا إسناد واه جدا، أبو ظلال واسمه هلال بن ميمون، قال الذهبي:\n\" واه بمرة، قال ابن معين والنسائي: ضعيف. وقال ابن عدي: عامة ما يرويه\nلا يتابعه الثقات عليه. وقال ابن حبان: لا يجوز الاحتجاج به بحال. وقال\nالبخاري: عنده مناكير \".\nومن ضعاف \" المختارة \" للضياء:\n<span data-type=\"title\" id=toc-1259>١٢٥٠ </span>- \" إن أناسا من أمتي سيتفقهو ن في الدين، ويقرؤن القرىن، ويقولون: نأتي\nالأمراء فنصيب من دنياهم، ونعتزلهم بديننا، ولا يكون ذلك، كما لا يجتنى\nمن القتاد إلا الشوك، كذلك لا يجتنى من قربهم إلا. قال محمد بن الصباح: كأنه\nيعني الخطايا \"\nضعيف\nأخرجه ابن ماجه (٢٥٥) من طريق يحيى بن عبد الرحمن الكندي عن عبيد الله بن أبي\nبردة عن ابن عباس عن النبي ﷺ به.\nقلت: وإسناده ضعيف من أجل عبيد الله هذا، وهو عبيد الله بن المغيرة بن أبي\nبردة، قال الذهبي:\n\" تفرد عنه أبو شيبة يحيى بن عبد الرحمن الكندي \".\nومعنى هذا أنه مجهول، وكيف لا ولم يوثقه أحد حتى ابن حبان؟ ! نعم أخرجه\nالضياء في \" المختارة \" (٦٣/٥/١) ومقتضاه أن يكون عبيد الله عنده ثقة كما\nقال الحافظ","vol":"3","page":404},{"text":"في \" التهذيب \".\nقلت: لكن الضياء متساهل في التخريج في الكتاب المذكور كما ثبت لنا بالتتبع (١)\n، فإنه يروي للكثير من المجاهيل كهذا، ولذلك لم يعرج عليه الحافظ نفسه في \"\nالتقريب \"، فقال:\n\" مقبول \".\nيعني عند المتابعة، وإلا فلين الحديث. كما نص عليه في المقدمة.\nنعم قال المنذري في \" الترغيب \" (٣/١٥١):\n\" رواه ابن ماجه، ورواته ثقات \".\nفهذا من أوهامه أوتساهله رحمه الله تعالى.\n<span data-type=\"title\" id=toc-1260>١٢٥١ </span>- \" كبرت خيانة أن تحدث أخاك حديثا هو لك مصدق وأنت له كاذب \".\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٣٩٣) وأبو داود (٤٩٧١) وابن عدي في \"\nالكامل \" (٢٠٤/٢) والقضاعي في \" مسند الشهاب \" (ق ١٥١) والبيهقي (١٠/١٩٩\n) وفي \" الشعب \" ٠ ٢/٤٩/١) وابن عساكر في \" تاريخ دمشق \" (٥/٣٤١/٢) من\nطريق بقية بن الوليد عن ضبارة بن مالك الحضرمي عن عبد الرحمن بن جبير بن نفير\nأن أباه حدثه أن سفيان بن أسيد الحضرمي حدثه أنه سمع النبي ﷺ\nيقول: فذكره.\nثم ساقه ابن عدي من طريق محمد بن ضبارة بن مالك الحضرمي سمع أباه يحدث عن أبيه\nعن عبد الرحمن بن جبير به. وقال:\n\" وهذا الحديث لا أعلمه يرويه غير بقية عن ضبارة \".\nكذا قال، وهو عجب، فقد رواه محمد بن ضبارة أيضا عن أبيه ضبارة كما ساقه هو،\nفهل نسي أم ماذا؟\nوعلة هذا الإسناد إنما هي ضبارة هذا فإنه مجهول كما في \" الميزان \"،\n_________\n(١) وقد حققت من كتابه المذكور \" مسند الخلفاء الراشدين \"، يسر الله لي إخراجه للناس مطبوعا محققا كاملا، بفضله وكرمه. اهـ","vol":"3","page":405},{"text":"و\" التقريب \"، وليست هي بقية بن الوليد كما أشار إلى ذلك في \" فيض القدير \"\nنقلا عن المنذري، فإن بقية إنما يخشى منه التدليس، وقد صرح بالتحديث عند ابن\nعدي والقضاعي وابن عساكر، فأمنا بذلك شر تدليسه، وقد تابعه محمد بن ضبارة\nكما تقدم، ولكني لم أجد لمحمد هذا ترجمة.\nولا يقوي الحديث أن له شاهدا من حديث النواس بن سمعان مرفوعا به.\nأخرجه الإمام أحمد (٤/١٨٣): حدثنا عمر بن هارون عن ثور بن يزيد عن شريح بن\nجبير بن نفير الحضرمي عنه.\nومن هذا الوجه أخرجه البيهقي أيضا وأبو نعيم في \" المستخرج \" (١/٨/٢) وفي\n\" الحلية \" (٦/٩٩) وقال:\n\" غريب من حديث ثور، تفرد به عمر بن هارون البلخي \".\nقلت: وهو متروك كما قال الحافظ في \" التقريب \". فقول الحافظ العراقي فيما\nنقله المناوي: \" سنده جيد \" ليس بجيد، كيف والبلخي هذا قد كذبه ابن معين\nوغيره كما تقدم في الحديث (٢٨٨)؟ !\nقلت: فلشدة ضعفه لا يصلح أن يستشهد بحديثه. والله الموفق.\n<span data-type=\"title\" id=toc-1261>١٢٥٢ </span>- \" الصخرة صخرة بيت المقدس على نخلة، والنخلة على نهر من أنهار الجنة، وتحت\nالنخلة آسية امرأة فرعون، ومريم بنت عمران ينظمان سموط أهل الجنة إلى يوم\nالقيامة \".\nموضوع\nرواه ابن عساكر (١٩/٢٧٤/١) عن إبراهيم بن محمد: نا محمد بن مخلد: نا\nإسماعيل بن عياش عن ثعلبة بن مسلم الخثعمي عن ﴿شعوذ﴾ بن عبد الرحمن عن خالد\nبن معدان عن عبادة بن الصامت مرفوعا. وقال:\n\" رواه غيره عن خالد، فجعله من قول كعب وهو أشبه \".\nثم ساق إسناده بذلك.\nوالحديث ساقه الذهبي في ترجمة محمد بن مخلد الرعيني الحمصي وقال:","vol":"3","page":406},{"text":"\" رواه أبو بكر محمد بن أحمد الواسطي الخطيب في \" فضائل بيت المقدس \" بإسناد\nمظلم إلى إبراهيم بن محمد عن محمد بن مخلد وهو كذب ظاهر \".\nوقال في ترجمة محمد بن مخلد:\n\" حدث بالأباطيل من ذلك ... \".\nثم ساق له حديثين هذا أحدهما.\nوقال ابن حجر في \" اللسان \":\n\" قال ابن عدي: منكر الحديث عن كل من روى عنه (١)، وقال الدارقطني في غرائب\nمالك: متروك الحديث \".\nولقد شددت الرحل إلى بيت المقدس لأول مرة بتاريخ (٢٣/٥/١٣٨٥ هـ) حين اتفقت\nحكومتا الأردن وسوريا على السماح لرعاياهما بدخول أفراد كل منهما إلى الأقصى،\nوزرت الصخرة للاطلاع فقط؛ فإنه لا فضيلة لها شرعا، خلافا لزعم الجماهير من\nالناس ومشايعة الحكومات لها، ورأيت مكتوبا على بابها من الداخل حديثا فيه أن\nالصخرة من الجنة، ولم يخطر في بالي آنئذ أن أسجله عندي لدراسته، وإن كان\nيغلب على الظن أنه موضوع كهذا.\nوأما حديث \" العجوة والصخرة من الجنة \".\nفهو ضعيف لاضطرابه كما بينته في \" إرواء الغليل \" رقم (٢٧٦٣) طبع المكتب\nالإسلامي.\n<span data-type=\"title\" id=toc-1262>١٢٥٣ </span>- \" أول ما خلق الله القلم، ثم خلق النون وهي الدواة، وذلك في قول الله:\n\" ن. والقلم وما يسطرون \"، ثم قال له: اكتب، قال: وما أكتب؟ قال:\nما كان وما هو كائن من عمل أوأجل أوأثر، فجرى القلم بما هو كائن\n_________\n(١) الذي في ترجمة محمد بن مخلد من \" كامل ابن عدي \" (٣٧١/١): \" يحدث عن مالك وغيره بالبواطيل \". اهـ","vol":"3","page":407},{"text":"إلى يوم القيامة، ثم ختم على في القلم فلم ينطق، ولا ينطق إلى يوم القيامة، ثم خلق\nالعقل فقال الجبار: ما خلقت خلقا أعجب إلي منك، وعزتي لأكملنك فيمن أحببت،\nولأنقصنك فيمن أبغضت، وأنقص الناس عقلا أطوعهم للشيطان وأعملهم بطاعته \".\nباطل\nرواه ابن عدي (٣١٣/١) وابن عساكر (١٦/٤٨/٢) عن محمد بن وهب الدمشقي:\nحدثنا الوليد بن مسلم: حدثنا مالك بن أنس عن سمي عن أبي صالح عن أبي هريرة\nمرفوعا وقال:\n\" وهذا بهذا الإسناد باطل منكر \".\nقال الذهبي:\n\" وصدق ابن عدي في أن الحديث باطل \".\nقلت: وآفته محمد بن وهب هذا، وهو محمد بن وهب بن مسلم القرشي، قال ابن\nعساكر:\n\" ذاهب الحديث \".\nوهو غير محمد بن وهب بن عطية الذي أخرج له البخاري، وقد ترجم له ابن عساكر\nأولا، ثم ترجم لابن مسلم هذا، وساق له هذا الحديث. فأصاب.\nوأما ابن عدي فذكره في ترجمة الأول، ظنا منه أنه هو صاحب الحديث. قال الحافظ\nفي \" التهذيب \":\n\" وليس كما ظن، وقد فرق بينهما أبو القاسم بن عساكر فأصاب \".\nقلت: ويبدو أن الدارقطني أيضا توهم أنه هو، ففي \" اللسان \" أن الدارقطني\nأورد الحديث في \" الغرائب \" وقال:\n\" هذا حديث غير محفوظ عن مالك ولا عن سمي، والوليد بن مسلم ثقة، ومحمد بن\nوهب، ومن دونه ليس بهم بأس، وأخاف أن يكون دخل على بعضهم حديث في حديث \".","vol":"3","page":408},{"text":"قلت: ومنشأ الوهم أن كلا من الرجلين دمشقي، وكلاهما يروي عن الوليد بن مسلم\n، وعنهما الربيع بن سليمان الجيزي، ولم يقع في إسناد هذا الحديث منسوبا إلى\nجده بل كما تقدم \" محمد بن وهب الدمشقي \"، فاشتبه الأمر على ابن عدي\nوالدارقطني والمعصوم من عصمه الله. على أنهما قد اتفقا على إنكار الحديث،\nوذلك مما يدل اللبيب على دقة نقد المحدثين للمتون، فإنهما مع ظنهما أن راوي\nالحديث هو محمد بن وهب بن عطية الثقة فقد أنكراه عليه، وحاول الدارقطني أن\nيكتشف العلة بقوله: \" وأخاف.. \"، لكن الله تعالى ادخر معرفتها للحافظ ابن\nعساكر، مصداقا للمثل السائر: كم ترك الأول للآخر!\nوإذا عرفت هذا فقد أخطأ الإمام القرطبي خطأ فاحشا في عزوه هذا الحديث لرواية\nالوليد بن مسلم فقال في \" تفسيره \" (١٨/٢٢٣):\n\" روى الوليد بن مسلم قال: حدثنا مالك.. \" إلخ.\nفإن جزمه بأن الوليد روى ذلك معناه أن من دون الوليد ثقات محتج بهم، وكذلك من\nفوقه كما هو باد للعيان، فينتج من ذلك أن إسناد الحديث صحيح، ولا يخفى ما\nفيه!\nويشبه صنيع القرطبي هذا، عزوالجويني لحديث \" الاغتسال بالماء المشمس يورث\nالبرص \". وهو باطل كهذا (١) عزاه للإمام مالك، فأنكر العلماء ذلك عليه،\nفقال الحافظ بان حجر في \" التلخيص \":\n\" واشتد إنكار البيهقي على الشيخ أبي محمد الجويني في عزوه هذا الحديث لرواية\nمالك! والعجب من ابن الصباغ كيف أورده في \" الشامل \" جازما به، فقال: \" روى\nمالك عن هشام \". وهذا القدر هو الذي أنكره البيهقي على الشيخ أبي محمد \".\nثم تذكرت أن الوليد بن مسلم وإن كان ثقة كما قال الدارقطني آنفا؛ لكنه كثير\nالتدليس والتسوية كما قال الحافظ في \" التقريب \"، وتدليس التسوية هو أن يسقط\nمن السند رجلا من فوق شيخه، كأن يكون مثلا بين مالك وسمي رجل فيسقطه، فهذا\nالفعل يسمى تدليس التسوية عند المحدثين، والوليد معروف بذلك عندهم،\nفالمحققون لا يحتجون\n_________\n(١) راجع الكلام عليه في كتابنا \" إرواء الغليل في تخريج أحاديث منار السبيل \" رقم (١٨) . اهـ","vol":"3","page":409},{"text":"بما رواه الوليد إلا إذا كان مسلسلا بالتحديث أوالسماع.\nوالله أعلم.\nوعليه ففي الحديث علة أخرى وهي العنعنة.\nوقد وجدت له شاهدا من رواية الحسن بن يحيى الخشني عن أبي عبد الله مولى بني\nأمية عن أبي صالح عن أبي هريرة مرفوعا به، دون قوله:\n\" ثم قال ﷺ: فأكملهم.. \".\nأخرجه الواحدي في \" تفسيره \" (٤/١٥٧/٢) وابن عساكر في \" تاريخه \" (١٧/٢٤٧/١\n)، ومن طريقه فقط ذكره الحافظ ابن كثير في \" تفسيره \" مجتزأ من إسناده على\nقوله: \" عن أبي عبد الله.. \" مشيرا بذلك إلى أنه علة الحديث. وقد فتشت عنه\nفي كتب الرجال، فلم أجده، فهو مجهول غير معروف.\nعلى أنه كان يحسن بالحافظ ابن كثير بل يجب عليه أن يبتدئ بإسناده من عند\nالخشني الراوي عن هذا المجهول، لكي لا يتوهم الواقف عليه أنه لا علة فيه غير\nالمجهول المشار إليه، كيف والخشني هذا متروك متهم برواية الأحاديث الموضوعة\nالتي لا أصل لها! وقد سبق أحدها برقم (٢٠١)، فراجعه والذي قبله.\nنعم قد صح من الحديث طرفه الأول:\n\" إن أول شيء خلقه الله القلم، وأمره فكتب كل شيء \".\nوهو مخرج في السلسلة الأخرى برقم (١٣٣) .\n<span data-type=\"title\" id=toc-1263>١٢٥٤ </span>- \" لا تقوم الساعة حتى لا يبقى على وجه الأرض أحد لله فيه حاجة، وحتى توجد\nالمرأة نهارا جهارا تنكح وسط الطريق، لا ينكر ذلك أحد ولا يغيره، فيكون\nأمثلهم يؤمئذ الذي يقول: لونحيتها عن الطريق قليلا، فذاك فيهم مثل أبي بكر\nوعمر \".\nضعيف جدا\nأخرجه الحاكم (٤/٤٩٥) من طريق القاسم بن الحكم العرني: حدثنا سليمان بن أبي\nسليمان: حدثنا يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة ﵁ عن\nالنبي ﷺ أنه قال: فذكره وقال:","vol":"3","page":410},{"text":"\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: بل سليمان هالك، والخبر شبه خرافة \".\nقلت: وكأنه يعني ما في آخره من المبالغة في أنه مثل أبي بكر وعمر، وإلا\nفسائر الحديث صحيح عن أبي هريرة وغيره، ولذلك أوردته في \" الصحيحة \" تحت رقم\n(٤٧٥) .\nوفي الحديث علة أخرى وهي ضعف القاسم بن الحكم العرني قال في \" التقريب \":\n\" صدوق فيه لين \".\n<span data-type=\"title\" id=toc-1264>١٢٥٥ </span>- \" استفرهو اضحاياكم، فإنها مطاياكم على الصراط \".\nضعيف جدا\nرواه الضياء في \" المنتقى من مسموعاته بمرو\" (٣٣/٢) عن يحيى بن عبيد الله عن\nأبيه قال: سمعت أبا هريرة يقول: فذكره مرفوعا.\nقلت: وهذا سند ضعيف جدا، آفته يحيى؛ وهو ابن عبيد الله بن عبد الله بن\nموهب المدني قال أحمد: ليس بثقة. وقال ابن أبي حاتم عن أبيه: ضعيف الحديث،\nمنكر الحديث جدا. وقال مسلم والنسائي: متروك الحديث.\nوأما أبو هـ عبيد الله فمجهول، قال الشافعي وأحمد واللفظ له:\n\" لا يعرف \". وأما ابن حبان فأورده في \" الثقات \" فقال:\n\" روى عنه ابنه يحيى، لا شيء. وأبو هـ ثقة، وإنما وقع المناكير في حديثه من\nقبل ابنه يحيى \".\nثم رأيت الحافظ ابن حجر قال في \" التلخيص \" (٤/١٣٨):\n\" أخرجه صاحب \" مسند الفردوس \" من طريق يحيى بن عبيد الله بن موهب ... ويحيى\nضعيف جدا \".\nوتقدم الحديث بلفظ: \" عظموا ضحاياكم.. \" وأنه لا أصل له. انظر رقم (٧٤)\nإن شئت.","vol":"3","page":411},{"text":"<span data-type=\"title\" id=toc-1265>١٢٥٦ </span>- \" ثلاث من فعلهن ثقة بالله واحتسابا، كان حقا على الله أن يعينه وأن يبارك\nله: من سعى في فكاك رقبة ثقة بالله واحتسابا كان حقا على الله أن يعينه وأن\nيبارك له، ومن تزوج ثقة بالله واحتسابا كان حقا على الله أن يعينه وان\nيبارك له، ومن أحيا أرضا ميتة ثقة بالله واحتسابا كان حقا على الله أن يعينه\nوأن يبارك له \".\nضعيف\nرواه ابن منده في \" المنتخب من الفوائد \" (٢٦٥/٢) والثقفي في \" الفوائد \"\nالمعروفة بـ \" الثقفيات \" (ج٩ رقم ١٧) وكذا الضياء في \" المنتقى من مسموعاته\nبمرو\" (١١٩/١) والبيهقي (١٠/٣١٩) وكذا الطبراني في \" الأوسط \" (٥٠٥٠)\nعن عمرو بن عاصم الكلابي: نا جدي: عبيد الله بن الوازع عن أيوب السختياني عن\nأبي الزبير عن جابر مرفوعا.\nومن هذا الوجه رواه أبو القاسم الحامض في \" حديثه كما في \" المنتقى منه \" (\n٣/١٠/١)، وقال الطبراني كما في \" مجمع البحرين \" (١٦٦/٢):\n\" لم يروه عن أيوب إلا عبيد الله تفرد به عمرو \".\nقلت: وهو صدوق في حفظه شيء كما في \" التقريب \" وقد أخرجه الشيخان.\nوجده عبيد الله بن الوازع مجهول كما قال الحافظ في \" التقريب \"، وأشار إلى\nذلك الذهبي بقوله في ترجمته:\n\" ما علمت له راويا غير حفيده \".\nقلت: وأبو الزبير مدلس معروف بالتدليس وقد عنعنه، فالعجب من الذهبي حيث قال\nفي \" المهذب \" كما في \" فيض القدير \":\n\" إسناده صالح مع نكارته عن أيوب \".","vol":"3","page":412},{"text":"<span data-type=\"title\" id=toc-1266>١٢٥٧ </span>- \" يا علي مثل الذي لا يتم صلاته كمثل حبلى حملت، فلما دنا نفاسها أسقطت، فلا هي ذات ولد، ولا هي ذات حمل. ومثل المصلي","vol":"3","page":412},{"text":"كمثل التاجر لا يخلص له ربحه حتى\nيخلص له رأس ماله، كذلك المصلي لا تقبل نافلته حتى يؤدي الفريضة \".\nضعيف\nأخرجه البيهقي في \" السنن الكبرى \" (٢/٣٨٧) وأبو القاسم الأصبهاني في \"\nالترغيب \" (ق ١٩٦/١) وأبو يعلى في \" مسنده \" (١/٩٠) الشطر الأول منه من\nطريق موسى بن عبيدة الربذي عن عبد الله بن حنين عن أبيه عن علي قال: قال\nرسول الله ﷺ فذكره. وقال البيهقي:\n\" موسى بن عبيدة لا يحتج به، قد اختلف عليه في إسناده، فرواه زيد بن الحباب\nوأسباط بن محمد هكذا، ورواه سليمان بن بلال عن موسى بن عبيدة عن صالح بن\nسويد عن علي مرفوعا، وهو إن صح.. \". ثم ساق إسناده إلى سليمان به.\nوقد وصله ابن شاذان في \" الفوائد \" (١/١١٩/٢) وابن بشران في \" الفوائد \" (٢٦/١٠٥/٢) والرامهرمزي في \" الأمثال \" (٧٠/١ - ٢) .\nوأعله الهيثمي (٢/١٣٢) بالربذي هذا فقال:\n\" ضعيف \"، وأشار المنذري (١/١٨٣) إلى تضعيفه. وزاد أبو يعلى في أوله:\n\" نهاني رسول الله ﷺ أن أقرأ وأنا راكع \".\nوقد خالفه في إسنادها إبراهيم بن عبد الله بن حنين فقال عن أبيه أنه سمع علي\nابن أبي طالب يقول:\nفذكرها دون حديث الترجمة، وجعله من سماع عبد الله بن حنين من علي دون ذكر\nأبيه بينهما.\nأخرجه مسلم (٢/٤٨ و٤٩) وأحمد (١/١١٤ و١٢٣ و١٣٦) وأبو يعلى (١/١١٩ و١٢١ و١٥٧ و١٧٥ و١٧٦) .\nنعم قد ذكر مسلم خلافا آخر في إسناده على عبد الله بن حنين، لا يضر في هذه\nالقطعة من الحديث، لا سيما ولها طرق أخرى في \" مسند \" أحمد وأبي يعلى\nوغيرهما.\nوقد شاع الاستدلال بالشطر الأخير منه \" المصلي لا تقبل نافلته حتى يؤدي الفريضة \" على ما يفتي به كثير من المشايخ من كان مبتلى بترك الصلاة وإخراجها عن","vol":"3","page":413},{"text":"وقتها عامدا بوجوب قضائها مكان السنن الراتبة فضلا عن غيرها، ويقولون: إن\nالله ﷿ لا يقبل النافلة حتى تصلى الفريضة! وهذا الحديث مع ضعفه لا يدل\nعلى ما ذهبوا إليه لوصح، إذ إن المقصود به فريضة الوقت مع نافلته، ففي هذه\nالحالة لا تقبل النافلة حتى تؤدي الفريضة، فلوأنه صلاهما معا كفريضة الظهر\nونافلتها مثلا في الوقت مع إتيانه بسائر الشروط والأركان، كانت النافلة\nمقبولة كالفريضة، ولوأنه كان قد ترك صلاة أوأكثر عمدا فيما مضى من الزمان.\nفمثل هذه الصلاة لا مجال لتداركها وقضائها، لأنها إذا صليت في غير وقتها فهو\nكمن صلاها قبل وقتها ولا فرق، ومن العجائب أن العلماء جميعا متفقون على أن\nالوقت للصلاة شرط من شروط صحتها، ومع ذلك فقد وجد من قال في المقلدين يسوغ\nبذلك القول بوجوب القضاء: المسلم مأمور بشيئين: الأول الصلاة، والآخر وقتها\n، فإذا فاته هذا بقي عليه الصلاة! وهذا الكلام لو صح أولوكان يدري قائله ما\nيعني لزم منه أن الوقت للصلاة ليس شرطا، وإنما هو فرض، وبمعنى آخر هو شرط\nكمال، وليس شرط صحة، فهل يقول بهذا عالم؟ !\nوجملة القول: أن القول بوجوب قضاء الصلاة على من فوتها عن وقتها عمدا مما لا\nينهض عليه دليل، ولذلك لم يقل به جماعة من المحققين مثل أبي محمد بن حزم\nوالعز بن السلام الشافعي وابن تيمية وابن القيم والشوكاني وغيرهم. ولابن\nالقيم رحمه الله تعالى بحث هام ممتع في رسالة \" الصلاة \" فليراجعها من شاء،\nفإن فيها علما غزيرا، وتحقيقا بالغا لا تجده في موضع آخر.\nوبديهي جدا أن النائم عن الصلاة أوالناسي لها لا يدخل في كلامنا السابق، بل\nهو خاص بالمتعمد للترك، وأما النائم والناسي، فقد أوجد الشارع الحكيم لهما\nمخرجا، فأمرهما بالصلاة عند الاستيقاظ أوالتذكر، فإن فعلا تقبل الله صلاتهما\nوجعلها كفارة لما فاتهما، وإن تعمدا الترك لأدائها حين الاستيقاظ والتذكر\nكانا آثمين كالمتعمد الذي سبق الكلام عليه، لقوله ﷺ: \" من\nنسي صلاة أونام عنها فليصلها حين يذكرها، لا كفارة لها إلا ذلك \". أخرجه\nالشيخان من حديث أنس ﵁. فقوله: \" لا كفارة لها إلا ذلك \" أي إلا\nصلاتها حين التذكر. فهو نص على أنه إذا لم يصلها حينذاك فلا","vol":"3","page":414},{"text":"كفارة لها، فكيف\nيكون لمن تعمد إخراجها عن وقتها المعتاد الذي يمتد أكثر من ساعة في أضيق\nالصلوات وقتا، وهي صلاة المغرب، كيف يكون لهذا كفارة أن يصليها متى شاء وهو\nآثم مجرم، ولا يكون ذلك للناسي والنائم وكلاهما غير آثم؟ !\nفإن قال قائل: لا نقول إن صلاته إياها قضاء هي كفارة له، قلنا: فلماذا إذا\nتأمرونه بالصلاة إن لم تكن كفارة له، ومن أين لكم هذا الأمر؟ فإن كان من\nالله ورسوله فهاتوا برهانكم إن كنتم صادقين، وإن قلتم: قياسا على النائم\nوالناسي. قلنا: هذا قياس باطل لأنه من باب قياس النقيض على نقيضه وهو من\nأفسد قياس على وجه الأرض. وحديث أنس أوضح دليل على بطلانه إذ قد شرحنا آنفا\nأنه دليل على أن الكفارة إنما هي صلاتها عند التذكر وأنه إذا لم يصلها حينئذ\nفليست كفارة، فمن باب أولى ذاك المتعمد الذي لم يصلها في وقتها المعتاد وهو\nذاكر.\nفتأمل هذا التحقيق فعسى أن لا تجده في غير هذا المكان على اختصاره، والله\nالمستعان وهو ولي التوفيق.\nوالذي ننصح به من كان قد ابتلى بالتهاون بالصلاة وإخراجها عن وقتها عامدا\nمتعمدا، إنما هو التوبة من ذلك إلى الله تعالى توبة نصوحا، وأن يلتزم\nالمحافظة على أداء الصلوات في أوقاتها ومع الجماعة في المسجد، فإنها من\nالواجب، ويكثر مع ذلك من النوافل ولا سيما الرواتب لجبر النقص الذي يصيب\nصلاة المرء كما وكيفا لقوله ﷺ:\n\" أول ما يحاسب به العبد صلاته، فإن كان أكملها، وإلا قال الله ﷿:\nانظروا هل لعبدي من تطوع؟ فإن وجد له تطوع، قال: أكملوا به الفريضة \".\nأخرجه أبو داود والنسائي والحاكم وصححه، ووافقه الذهبي، وهو مخرج في \"\nصحيح أبي داود \" رقم (٨١٠ - ٨١٢) .\n<span data-type=\"title\" id=toc-1267>١٢٥٨ </span>- \" بارك في عسل \" بنها \" \".\nمنكر\nأخرجه الدوري في \" التاريخ والعلل \" (رقم - ٥٢٧٣ - تحقيق الدكتور نور","vol":"3","page":415},{"text":"سيف) قال: سمعت يحيى (ابن معين) يقول: يروي ليث عن ابن شهاب قال: فذكره مرفوعا.\nقلت ليحيى: حدثك به عبد الله بن صالح؟ قال: نعم. قال يحيى: بنها: قرية من\nقرى مصر.\nقلت: وهذا مع كونه مرسلا أومعضلا، فإن عبد الله بن صالح وهو كاتب الليث\nفيه كلام معروف.\n<span data-type=\"title\" id=toc-1268>١٢٥٩ </span>- \" لن تزول قدما شاهد الزور حتى يوجب الله له النار \".\nموضوع\nأخرجه ابن ماجه (٢٣٧٣) والحاكم (٤/٩٨) والعقيلي في \" الضعفاء \" (ص ٣٥٤)\nمن طريق محمد بن الفرات عن محارب بن دثار عن ابن عمر مرفوعا. وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي! وأقره المنذري في \" الترغيب \" (٣/١٦٦)\n! وكل ذلك من إهمال التحقيق، والاستسلام للتقليد، وإلا فكيف يمكن للمحقق\nأن يصحح مثل هذا الإسناد، ومحمد بن الفرات ضعيف بالاتفاق، بل هو واه جدا.\nقال أبو بكر بن أبي شيبة ومحمد بن عبد الله بن عمار:\n\" كذاب \".\nوقال البخاري:\n\" منكر الحديث، رماه أحمد بالكذب \".\nوقال أبو داود:\n\" روى عن محارب أحاديث موضوعة منها عن ابن عمر في شاهد الزور \". كما في \"\nالتهذيب \".\nوالذهبي نفسه أورده في \" الميزان \" من أجل هذه النصوص وساق له هذا الحديث.\nوقال البوصيري في \" الزوائد \" (ق ١٤٦/٢):\n\" هذا إسناد ضعيف، محمد بن الفرات أبو علي الكوفي متفق على ضعفه، وكذبه\nالإمام أحمد. ورواه الحاكم وقال: \" صحيح الإسناد \" والطبراني في \" الأوسط \" وابن","vol":"3","page":416},{"text":"عدي في \" الكامل \" وعنه البيهقي في \" السنن الكبرى \" وأبو يعلى\nالموصلي من طريق محمد بن الفرات \".\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن ماجه وحده، ورمز\nله بالصحة، واغتر به مؤلف \" التاج الجامع للأصول الخمسة \" الشيخ منصور علي\nناصف فقال (٤/٦٧):\n\" رواه ابن ماجه بسند صحيح \"!\nوأما المناوي فبيض له في \" شرحيه \"، ولم يتكلم عليه بشيء خلافا لعادته!\nفاقتضى ذلك كله هذا البحث والتحقيق.\nثم إن الحديث ليس عند الطبراني في \" الأوسط \" من هذه الطريق كما يوهمه كلام\nالبوصيري، ولا بهذا اللفظ، بل هو عنده من طريق أخرى وبلفظ آخر وهو:\n\" إن الطير لتضرب بمناقيرها على الأرض، وتحرك أذنابها من هو ل يوم القيامة،\nوما يتكلم شاهد الزور، ولا تفارق قدماه على الأرض حتى يقذف به إلى النار \".\n<span data-type=\"title\" id=toc-1269>١٢٦٠ </span>- \" إن الطير لتضرب بمناقيرها على الأرض، وتحرك أذنابها من هو ل يوم القيامة،\nوما يتكلم شاهد الزور، ولا تفارق قدماه على الأرض حتى يقذف به إلى النار \".\nمنكر\nرواه الطبراني في \" الأوسط \" (٧٧٦٦): حدثنا محمد بن إسحاق: حدثنا أبي:\nحدثنا سعيد بن الصلت: حدثنا أبو الجهم القرشي: حدثنا عبد الملك بن عمير عن\nمحارب بن دثار: سمعت ابن عمر يقول: فذكره مرفوعا وقال:\n\" لم يروه عن عبد الملك إلا أبو الجهم، ولا عنه إلا سعيد \".\nقلت: ولم أجد له ترجمة وكذا شيخه أبو الجهم القرشي وقد أشار لهذا الهيثمي\nبقوله (٤/٢٠٠):\n\" رواه الطبراني في \" الأوسط \" وفيه من لم أعرفه \".\nثم رأيت العقيلي رواه في \" الضعفاء \" (٤٥٣) وابن عساكر (١٦/١٣٥/٢) من طريق\nإسحاق بن إبراهيم، عن شاذان قال: حدثنا سعد بن الصلت قال: حدثنا هارون بن\nالجهم أبو الجهم القرشي به، وقال العقيلي:","vol":"3","page":417},{"text":"\" هارون بن الجهم بن ثوير بن أبي فاختة يخالف في حديثه وليس بمشهور بالنقل \"\nقال: \" وليس له من حديث عبد الملك بن عمير أصل، وإنما هذا حديث محمد بن\nالفرات الكوفي عن محارب بن دثار عن ابن عمر، حدثناه الصائغ عن شبابة عن محمد\nابن الفرات \".\nولذا قال الذهبي في هذا الحديث:\n\" إنه منكر \". وأقره الحافظ.\n<span data-type=\"title\" id=toc-1270>١٢٦١ </span>- \" كان رجل في بني إسرائيل تاجرا، وكان ينقص مرة، ويزيد أخرى، قال: ما في\nهذه التجارة خير، ألتمس تجارة هي خير من هذه، فبنى صومعة وترهب فيها، وكان\nيقال له: جريج، فذكر نحوه \".\nضعيف\nأخرجه أحمد (٢/٤٣٤) من طريق عمر (١) بن أبي سلمة عن أبيه عن أبي هريرة أن\nرسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، علته عمر هذا، أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفه ابن معين. وقال النسائي: ليس بالقوي \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطىء \".\nقلت: فقول الهيثمي في \" مجمع الزوائد \" (١٠/٢٨٦):\n\" رواه أحمد وإسناده جيد \"؛ غير جيد، ولا سيما أن قصة جريج في \" الصحيحين \"\nوغيرهما من طرق أخرى عن أبي هريرة مرفوعا، وليس فيها هذا الذي رواه عمر هذا\n، فقد تفرد هو به، فيكون منكرا من منكراته عن أبيه، فقد قال الذهبي في ترجمته:\n\" ولعمر عن أبي مناكير، وقد علق له البخاري قصة جريج والراعي فقال: وقال\nعمر بن أبي سلمة عن أبيه \".\n(تنبيه): قوله في آخر حديث الترجمة: \" فذكره نحوه \" يعني حديث قصة جريج\nالمذكور قبل هذا في \" المسند \". وهي المرونة في \" الصحيحين \" كما سبق آنفا.\n_________\n(١) الأصل (عمرو) وهو خطأ مطبعي. اهـ.","vol":"3","page":418},{"text":"<span data-type=\"title\" id=toc-1271>١٢٦٢ </span>- \" لا يقرأ في الصبح بدون عشرين آية، ولا يقرأ في العشاء بدون عشر آيات \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (رقم - ٤٥٣٨): حدثنا المقدام بن داود:\nحدثنا أسد بن موسى: حدثنا ابن لهيعة: حدثنا عبيد الله بن أبي جعفر عن بكير بن\nعبد الله بن الأشج عن خلاد بن السائب عن رفاعة الأنصاري أن رسول الله\nﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ابن لهيعة، واسمه عبد الله، وهو ضعيف لسوء حفظه واحتراق كتبه،\nإلا من رواية العبادلة عنه كعبد الله بن وهب وغيره، وليس هذا منها.\nوالخرى: المقدام بن داود، قال النسائي:\n\" ليس بثقة \".\nوالحديث اقتصر الهيثمي في \" المجمع \" (٢/١١٩) على إعلاله بابن لهيعة وقال:\n\" اختلف في الاحتجاج به \".\nوالصواب أنه ليس بحجة إلا في رواية أحد العبادلة عنه كما ذكرنا مرارا.","vol":"3","page":419},{"text":"<span data-type=\"title\" id=toc-1272>١٢٦٣ </span>- \" يا أيها الناس من ولي منكم عملا فحجب بابه عن ذي حاجة المسلمين حجبه الله أن\nيلج باب الجنة، ومن كانت الدنيا نهمته حرم الله عليه جواري، فإني بعثت بخراب\nالدنيا، ولم أبعث بعمارتها \".\nضعيف\nرواه الطبراني في \" الكبير \": حدثنا جبرون بن عيسى المغربي: حدثنا يحيى بن\nسليمان الجعفري: حدثنا فضيل بن عياض عن سفيان الثوري عن عون بن أبي جحيفة عن\nأبيه:\nأن معاوية بن أبي سفيان ضرب على الناس بعثا، فخرجوا، فرجع أبو الدحداح،\nفقال له معاوية: ألم تكن خرجت مع الناس؟ قال: بلى، ولكني سمعت من\nرسول الله ﷺ حديثا فأحببت أن أضعه عندك مخافة ألا تلقاني،\nسمعت رسول الله ﷺ يقول: فذكره.","vol":"3","page":419},{"text":"قلت: وهذا سند ضعيف، رجاله كلهم ثقات رجال الشيخين غير جبرون، قال ابن\nماكولا في \" الإكمال \" (٣/٢٠٨): \" توفي سنة أربع وتسعين ومائتين \".\nوالجعفري، أورده السمعاني في مادة (الجفري) بضم الجيم وسكون الفاء، وهي\nبناحية البصرة، ثم ساق جماعة ينسبون إليها، ثم قال:\n\" وأبو زكريا يحيى بن سليمان الإفريقي المعروف بالجفري نسبه في قريش، وظني\nأنه موضع بإفريقية، والله أعلم، حدث، وآخر من حدث عنه جبرون بن عيسى بن\nيزيد، توفي سنة ٢٣٧ \".\nوأما الذهبي فأورده في \" المشتبه \": \" الحفري \" بحاء مضمومة وقال:\n\" عن فضيل بن عياض وعباد بن عبد الصمد، وعنه جبرون بن عيسى \".\nوكذلك وقع في نسخة مخطوطة جيدة من \" الميزان \" (الحفري) بالمهملة المضمومة\nوقال: \" ما علمت به بأسا \"، ووقع في \" الميزان \" المطبوع في مصر سنة (١٣٢٥) \" الجفري \" بالجيم، وهو تصحيف لمخالفته المخطوطة و\" المشتبه \"، وإن كان\nهو الموافق للصواب، فقد ذكر الحافظ ابن ناصر الدين في \" التوضيح \" (١/١٤٢/٢)\nأن الذهبي تبع ابن ماكولا والفرضي في ضبطه بضم الحاء المهملة. ثم قال:\n\" وقد وجدته في \" تاريخ ابن يونس \" بخط الحافظ أبي القاسم بن عساكر وسماعه\nعلى الحافظ أبي بكر بن أبي نصر اللفتواني الأصبهاني وعليه خطه، وجدته (\nالجفري) بالجيم منقوطة مضمومة وكذلك وجدته في \" المستخرج \" لأبي القاسم بن\nمنده، وهو الأشبه بالصواب، ولعله منسوب إلى \" جفرة عتيب \" اسم قبيلة في\nبلاد المغرب \".\nثم ذكر الحافظ ابن ناصر الدين أن يحيى بن سليمان هذا روى عنه أيضا ابنه\nعبد الله بن يحيى، ولم يذكر فيه تجريحا ولا تعديلا، فالرجل عندي مستور وإن\nقال فيه الذهبي: \" ما علمت به بأسا \" كما سبق، ولعل ابن حبان أورده في \"\nكتاب الثقات \"، فقد رأيت المنذري يشير إلى توثيقه، فقد قال في \" الترغيب \" (٣/١٤٢) عقب هذا الحديث:\n\" رواه الطبراني، ورواته ثقات، إلا شيخه جبرون بن عيسى فإني لم أقف فيه على\nجرح ولا تعديل \".\nوأما الهيثمي فقال في \" المجمع \" (٥/٢١١):","vol":"3","page":420},{"text":"\" رواه الطبراني عن شيخه جبرون بن عيسى عن يحيى بن سليمان الجفري ولم أعرفهما\n، وبقية رجاله رحال الصحيح \".\nفهذا يشعر أنه لم يره في \" ثقات ابن حبان \". فالله أعلم.\nقلت: ولعل سبب هذا الاختلاف، إنما هو اختلاف وجهة نظرهما في الذي ترجم له\nابن حبان في \" الثقات \" هل هو هذا أم غيره؟ وقد وجدت في \" أتباع التابعين \"\nمنه المجلد التاسع ترجمتين، أحدهما: يحيى بن سلام الإفريقي المصري (ص ٢٦١)\n، والأخرى يحيى بن سليمان الجعفي (ص ٢٦٣)، وهذا مترجم في \" التهذيب \"،\nوليس بظاهر أن أحدهما هو (الجفري) . فالله أعلم.\nثم رأيت الحافظ ابن حجر أورد الحديث في ترجمة أبي الدحداح من \" الإصابة \" من\nرواية أبي نعيم أيضا، ثم قال:\n\" ولا يصح، جبرون واهي الحديث \".\n<span data-type=\"title\" id=toc-1273>١٢٦٤ </span>- \" إذا رأيت أمتي تهاب الظالم أن تقول له: إنك ظالم، فقد تودع منهم \".\nضعيف\nأخرجه الحاكم (٤/٩٦) وأحمد (٢/١٦٣ و١٨٩ - ١٩٠) وأبو بكر الشافعي في \"\nالفوائد \" (٦/٦٥/٢) وابن عدي في \" الكامل \" (ق ١٨٥/٢ و١٨٧/٢) من طريق\nالحسن بن عمرو عن أبي الزبير عن عبد الله بن عمرو مرفوعا. وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي! وذهلا عن كونه منقطعا، وبه أعله\nالبيهقي، فقال المناوي في \" الفيض \" متعقبا عليهما:\n\" لكن تعقبه البيهقي نفسه بأنه منقطع حيث قال: محمد بن مسلم هو أبو الزبير\nالمكي، ولم يسمع من ابن عمرو \".\nقلت: وبه أعله ابن عدي كما يأتي، فقد أخرجه آنفا من طريق سنان بن هارون عن\nالحسن بن عمرو به إلا أنه قال: عن جابر. بدل \" عن ابن عمرو \" وقال:\n\" وهذا رواه جماعة عن الحسن بن عمرو عن أبي الزبير عن عبد الله بن عمرو.","vol":"3","page":421},{"text":"وأبو الزبير عن عبد الله بن عمرو يكون مرسلا، وقد رواه أبو شهاب عبد ربه بن\nنافع الحناط عن الحسن بن عمرو عن أبي الزبير عن عمرو بن شعيب عن عبد الله بن\nعمرو. وهذا أيضا مرسل لأن عمرا لم يلق عبد الله بن عمرو. فأما الإسناد الآخر\nالذي رواه سنان بن هارون عن الحسن بن عمرو عن أبي الزبير عن جابر.. فلا نعرفه\nإلا من حديث سنان، وأبو الزبير لا يروي هذا عن جابر، وإنما يرويه عن\nعبد الله بن عمرو، ولسنان بن هارون أحاديث، وليست بالمنكرة عامتها، وأرجو\nأنه لا بأس به \".\nقلت: وقد أشار إلى أن بعض أحاديثه منكرة، وهذا منها عنده أيضا فقد قال في\nالمكان الأول الذي سبقت الإشارة إليه:\n\" هكذا يروى عن الحسن بن عمرو عن أبي الزبير عن عبد الله بن عمرو، ومن قال:\nعن جابر فقد أغرب \".\nوالحديث ذكره الهيثمي في \" المجمع \" (٧/٢٦٢) من رواية ابن عمرو ثم قال:\n\" رواه أحمد والبزار بإسنادين، ورجال أحد إسنادي البزار رجال الصحيح،\nوكذلك رجال أحمد \".\nوعزاه السيوطي في \" الجامع الصغير \" للطبراني في \" الأوسط \" من حديث جابر.\nوقال المناوي في \" فيض القدير \":\n\" وفيه سيف بن هارون ضعفه النسائي والدارقطني \".\nقلت: كذا وقع في \" الفيض \" \" سيف \"، ولا أدري أهكذا وقعت الرواية عند\nالطبراني أم هو تحريف من بعض النساخ، فإن سيفا هذا على ضعفه قد رواه عن الحسن\nابن عمرو عن أبي الزبير عن ابن عمرو كما رواه الجماعة عن الحسن، أخرجه ابن عدي\n، وإنما رواه عن الحسن عن أبي الزبير عن جابر أخوه سنان بن هارون، ولا يعرف\nإلا من حديث سنان كما قال ابن عدي؛ كما تقدم. فالله تعالى أعلم.\nثم تبينت بعد الرجوع إلى \" أوسط الطبراني \" (٧٩٨٩) أنه تحرف، وأن الصواب ما\nتقدم \" سنان \"، وقال الطبراني:\n\" لم يروه عن الحسن بن عمرو عن أبي الزبير إلا سنان \".","vol":"3","page":422},{"text":"<span data-type=\"title\" id=toc-1274>١٢٦٥ </span>- \" من رأى من مسلم عورة فسترها، كان كمن أحيا موؤدة من قبرها \".\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٧٥٨) وأبو داود (٤٨٩١) والطيالسي في\n\" المسند \" (١٠٠٥) وابن شاهين في \" جزء من حديثه \" (ق ٢٠٥/٢ - محمودية)\nوالقضاعي في \" مسند الشهاب \" (ق ٤٢/١) من طريق عبد الله بن المبارك: حدثنا\nإبراهيم بن نشيط عن كعب بن علقمة عن أبي الهيثم قال:\n\" جاء قوم إلى عقبة بن عامر فقالوا: إن لنا جيرانا يشربون ويفعلون،\nأفنرفعهم إلى الإمام؟ قال: لا، سمعت رسول الله ﷺ يقول:..\n\" فذكره. والسياق للبخاري.\nقلت: وهذا إسناد رجاله ثقات؛ غير أبي الهيثم وهو المصري مولى عقبة بن عامر\nالجهني واسمه كثير، قال الذهبي:\n\" لا يعرف \".\nوقال الحافظ في \" التقريب \":\n\" مقبول \". يعني عند المتابعة وإلا فلين الحديث.\nوتابع ابن المبارك عبد الله بن وهب: أخبرني إبراهيم بن نشيط به إلا أنه لم\nيذكر فيه \" عقبة بن عامر \" فلا أدري أسقط ذلك من الناسخ أم هكذا وقعت الرواية عنده؟ (١)\nأخرجه الحاكم (٤/٣٨٤) وقال:\n\" صحيح الإسناد \". ووافقه الذهبي! وقد علمت أن كثيرا هذا مجهول بشهادة\nالذهبي نفسه! وقال ابن شاهين:\n\" حديث غريب من حديث إبراهيم بن نشيط \".\nقلت: هو ثقة، ولم يتفرد به كما يأتي، وإنما علة الحديث أبو الهيثم كثير\nهذا. وقد اضطرب فيه على كعب بن علقمة، فقال ابن المبارك وابن وهب: عن ابن\nنشيط عنه هكذا. وقال ليث بن سعد: عن إبراهيم بن نشيط الخولاني عن كعب بن\nعلقمة عن أبي الهيثم عن دخين كاتب عقبة قال:\n_________\n(١) انظر التعليق على \" بغية الحازم \" ترجمة كثير هذا. اهـ","vol":"3","page":423},{"text":"\" قلت لعلقمة: إن لنا جيرانا يشربون الخمر، وأنا داع لهم الشرط فيأخذونهم،\nفقال: لا تفعل، ولكن عظهم وتهددهم، قال: ففعل، فلم ينتهو ا، قال: فجاء\nدخين فقال: إني نهيتهم فلم ينتهو ا، وأنا داع لهم الشرط، فقال عقبة: ويحك\nلا تفعل فإني سمعت رسول الله ﷺ يقول:.. \" فذكره.\nأخرجه أبو داود (٤٨٩٢) وأحمد (٤/١٥٣) والخلال في \" الأمر بالمعروف\nوالنهي عن المنكر \" (ق ٧ - ٨)، لكن سقط منه أومن خطي الذي نقلت عنه حرف \"\nعن \" بين أبي الهيثم ودخين، فصار هكذا \" عن أبي الهيثم دخين \" وكذلك وقع في\n\" الترغيب \" (٣/١٧٥) لكن على التقديم والتأخير \" دخين أبي الهيثم \" وعزاه\nلأبي داود والنسائي وابن حبان والحاكم، ثم قال:\n\" رجال أسانيدهم ثقات، لكن اختلف فيه على إبراهيم بن نشيط اختلافا كثيرا ذكرت\nبعضه في مختصر (السنن) \".\nقلت: فالظاهر أن ما في \" الأمر بالمعروف \" وجه من وجوه الاختلاف الذي أشار\nإليه المنذري، وكتاب ابن حبان قد رتبه الهيثمي مقتصرا على زوائده على\nالصحيحين، ومن المفروض أن يكون الحديث فيه، لكن لا تطوله الآن يدي. وأما\nالنسائي فإنما أخرجه في \" الكبرى \" له وهي غير مطبوعة، وفي المكتبة الظاهرية\nأجزاء قليلة منها.\nثم رأيت الحديث في \" زوائد ابن حبان \" (١٤٩٢) من طريق الليث فإذا هو مثل ما\nجاء في \" الترغيب \".\nومما يرجح الرواية الأولى التي لم يذكر فيها \" دخين \" اتفاق ابن المبارك وابن\nوهب عليها عن إبراهيم بن نشيط، وأن ابن لهيعة قد تابع إبراهيم عليها، فقال:\nحدثنا كعب بن علقمة عن مولى لعقبة بن عامر يقال له: أبو كثير قال: لقيت عقبة\nابن عامر، فأخبرته أن لنا جيرانا يشربون الخمر.. الحديث.\nكذا قال، وهو من أوهام ابن لهيعة، والصواب كثير كما تقدم.\nأخرجه أحمد (٤/١٤٧ و١٥٨) .\nوعلى كل حال فمدار الحديث على كثير وهو مجهول، فهو علة الحديث كما سبق.\nورواه إسحاق بن سعيد الأركون القرشي: نا سعيد بن عبد العزيز التنوخي عن","vol":"3","page":424},{"text":"إسماعيل بن عبيد الله - وكان ثبتا - عمن حدثه عن عقبة بن عامر الجهني وجابر\nابن عبد الله مرفوعا به نحوه.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٢/٤٢٦/١) .\nقلت: وهذا إسناد واه، فإنه مع احتمال أن يكون شيخ إسماعيل الذي لم يسم هو\nأبا الهيثم نفسه، ففي الطريق إليه ابن سعيد الأركون، قال أبو حاتم:\n\" ليس بثقة \".\nوقال الدارقطني:\n\" منكر الحديث \".\nوله طريقان آخران عن جابر:\nالأولى: عن أبي معشر عن محمد بن المنكدر عنه مرفوعا.\nأخرجه أبو سهل القطان في \" الفوائد المنتقاة \" (ق ٩٧/١) .\nقلت: وأبو معشر اسمه نجيح وهو ضعيف من قبل حفظه.\nوالأخرى: عن طلحة عن الوضين بن عطاء عن بلال بن سعد عنه.\nأخرجه أبو نعيم في \" الحلية \" (٥/٢٣٣ - ٢٣٤) وابن عساكر (١٤/٣٦٤/٢) وقال\nأبو نعيم:\n\" تفرد به طلحة \".\nقلت: وهو ابن زيد الرقي قال أحمد وأبو داود:\n\" يضع الحديث \".\nوضعفه آخرون.\nوبالجملة، فليس في هذه الطرق ما يمكن الاطمئنان إليه في تقوية الحديث. والله\nأعلم.\nوفي معناه حديث \" من ستر على مسلم عورة فكأنما أحيا ميتا \". طب والضياء عن\nشهاب. كذا في \" الجامع الصغير \"، وقال الهيثمي (٦/٢٤٧) بعد أن عزاه\nللطبراني من طريق مسلم بن أبي الذيال عن أبي سنان المدني:\n\" لم أعرفهما، وبقية رجاله ثقات \". والله أعلم.","vol":"3","page":425},{"text":"ثم رأيت الحافظ ذكره في ترجمة (شهاب) غير منسوب من \" الإصابة \".\n\" وقال أبو عمر: هو أنصاري. روى الطبراني من طريق مسلم عن أبي الذيال عن أبي\nسفيان سمع جابر بن عبد الله يحدث عن شهاب رجل من أصحاب النبي صلى الله عليه\nوسلم كان ينزل مصر أنه سمع النبي ﷺ يقول: \" من ستر على مؤمن\nعورة، فكأنما أحيا ميتا \". وروى ابن منده من طريق حفص الراسبي قال: قال\nجابر بن عبد الله لرجل يقال له: شهاب: أما سمعت النبي ﷺ\nيقول: فذكر نحوه؟ قال: فقال: نعم. فقال له جابر: أبشر فإن هذا حديث لم\nيسمعه غيري وغيرك. وزعم ابن منده أن حفصا هذا هو أبو سنان. قلت: وفيه نظر\n، فقد أخرجه الحسن بن سفيان من طريق أبي همام الراسبي - وكان صدوقا - حدثنا\nحفص أبو النضر عن جابر به وأتم منه \".\nقلت: ولم أعرف حفصا هذا. وكذلك مسلم عن أبي الذيال لم أعرفهما. ولا يبعد\nأن يكون الأصل \" مسلم بن أبي الذيال \" ومع ذلك لم أعرفه.\nثم وقفت على إسناده عند الطبراني في \" المعجم الكبير \"، وقد طبع منه في بغداد\nإلى حرف (الظاء) من أسماء الصحابة، فإذا به يقول: (٧/٣٧٤/٧٢٣١): حدثنا\nمحمد بن معاذ الحلبي: حدثنا القعنبي: حدثنا معتمر بن سليمان عن سلم بن أبي\nالذيال عن أبي سنان رجل من أهل المدينة سمع جابر بن عبد الله يحدث عن شهاب رجل\nمن أصحاب رسول الله ﷺ كان ينزل مصر أنه سمع رسول الله\nﷺ يقول: فذكره.\nقلت: وهذا يبين أن ما في \" الإصابة \" محرف في ثلاثة مواطن، وأن صواب\nالإسناد: \" سلم بن أبي الذيال عن أبي سنان \". وهذا إسناد رجاله كلهم ثقات\nمعروفون كلهم من رجال مسلم من القعنبي فصاعدا غير أبي سنان هذا، وفي الرواة\nمن يكنى بأبي سنان من رجال \" التهذيب \" و\" اللسان \" جماعة ليس فيهم مدني سوى\nيزيد بن أمية أبو سنان الدؤلي المدني، روى عن علي وابن عباس وأبي واقد\nالليثي، وهو ثقة، فإن يكن هو، فالسند صحيح إلا محمد بن معاذ الحلبي، فإني\nلم أجد له ترجمة، لكنه من شيوخ الطبراني الذين يكثر عنهم، فقد روى له في \"\nالمعجم الأوسط \" (١/١٢٨/١ - ١٢٩/٢) نحوعشرين حديثا عن شيوخ له عدة، أحدها\nفي \" المعجم الصغير \" برقم (٨٤٢ - الروض النضير) . والله أعلم.","vol":"3","page":426},{"text":"<span data-type=\"title\" id=toc-1275>١٢٦٦ </span>- \" من علق تميمة فلا أتم الله له، ومن علق ودعة فلا ودع الله له \".\nضعيف\nأخرجه الحاكم (٤/٢١٦ و٤١٧) وعبد الله بن وهب في \" الجامع \" (١١١) من\nطريق حيوة بن شريح قال: حدثنا خالد بن عبيد المعافري أنه سمع أبا مصعب مشرح بن\nهاعان المعافري أنه سمع عقبة بن عامر الجهني يقول: سمعت رسول الله\nﷺ يقول: فذكره. وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nكذا قالا! وخالد بن عبيد المعافري أورده ابن أبي حاتم في كتابه (١/٣٤٢) من\nرواية حيوة هذا عنه ليس إلا، ولم يذكر فيه جرحا ولا تعديلا. والظاهر أنه\nلا يعرف إلا في هذا الحديث، فقد قال الحافظ في \" التعجيل \":\n\" وثقه ابن حبان. قلت: ورجال حديثه موثقون \".\nكأنه يعني حديثه هذا. ويشير بقوله: \" موثقون \" إلى أن في بعض رواته كلاما،\nوهو مشرح بن هاعان، فقد أورده الذهبي في \" الضعفاء \" وقال:\n\" تكلم فيه ابن حبان \".\nقلت: لكن وثقه ابن معين، وقال عثمان الدارمي: \" صدوق \".\nوقال ابن عدي في \" الكامل \" (٤٠٣/١):\n\" أرجوأنه لا بأس به \".\nقلت: فهو حسن الحديث إن شاء الله تعالى، وإنما علة هذا الحديث جهالة خالد بن\nعبيد هذا.\nوقد صح الحديث عن عقبة بن عامر بإسناد آخر بلفظ:\n\" من علق تميمة فقد أشرك \".\nوهو في الكتاب الآخر برقم (٤٨٨) .\nوالحديث قال المنذري (٤/١٥٧):\n\" رواه أحمد وأبو يعلى بإسناد جيد والحاكم وقال: صحيح الإسناد \"!","vol":"3","page":427},{"text":"<span data-type=\"title\" id=toc-1276>١٢٦٧ </span>- \" من كتم شهادة إذا دعي كان كمن شهد بالزور \".\nضعيف\nرواه الطبراني في \" الأوسط \" (رقم - ٤٣٣٥) عن عبد الله بن صالح: حدثني\nمعاوية بن صالح عن العلاء بن الحارث عن مكحول عن أبي بردة عن أبيه مرفوعا\nوقال:\n\" لم يروه عن العلاء إلا معاوية ولا عنه إلا عبد الله \".\nقلت: وهو ضعيف. أورده الذهبي في \" الضعفاء \" وقال:\n\" كاتب الليث، قال أحمد: كان متماسكا ثم فسد، وأما ابن معين، فكان حسن\nالرأي فيه، وقال أبو حاتم: أرى أن الأحاديث التي أنكرت عليه مما افتعل خالد\nبن نجيح وكان يصحبه، ولم يكن أبو صالح ممن يكذب، كان رجلا صالحا، وقال\nالنسائي: ليس بثقة \".\nوأما قول المنذري في \" الترغيب \" (٢/١٦٧):\n\" حديث غريب، رواه الطبراني في \" الكبير \" و\" الأوسط \" من رواية عبد الله بن\nصالح كاتب الليث، وقد احتج به البخاري \".\nفليس بجيد، فلم يحتج به البخاري، وغنما روى له تعليقا، كما رمز له في \"\nالخلاصة \" وغيرها مثل \" التقريب \" للحافظ ابن حجر وقال:\n\" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nوالعلاء بن الحارث صدوق، لكنه كان قد اختلط.\nوالحديث قال الهيثمي (٤/٢٠٠):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه عبد الله بن صالح وثقه\nعبد الملك بن شعيب بن الليث، فقال: ثقة مأمون، وضعفه جماعة \".","vol":"3","page":428},{"text":"<span data-type=\"title\" id=toc-1277>١٢٦٨ </span>- \" إن أناسا من أهل الجنة يتطلعون إلى أناس من أهل النار، فيقولون: بم دخلتم النار؟ فوالله ما دخلنا الجنة إلا بما تعلمنا منكم؟ فيقولون: إنا كنا نقول ولا نفعل \".","vol":"3","page":428},{"text":"ضعيف جدا.\nرواه الطبراني في \" الأوسط \" (رقم ٩٧) وعنه ابن عساكر (١٧/٤٣٤/٢) عن زهير\nابن عباد الرواسي: حدثنا أبو بكر الداهري بن عبد الله بن حكيم عن إسماعيل بن\nأبي خالد عن الشعبي عن الوليد بن عقبة مرفوعا. وقال الطبراني:\n\" لم يروه عن إسماعيل بن أبي خالد إلا أبو بكر الداهري \".\nقلت: وهو متروك، وقال الهيثمي (٧/٢٧٦):\n\" رواه الطبراني في \" الأوسط \"، وفيه أبو بكر الداهري وهو ضعيف جدا \".\nوأشار المنذري في \" الترغيب \" (٣/١٧٤) إلى تضعيفه.\n<span data-type=\"title\" id=toc-1278>١٢٦٩ </span>- \" من حبس العنب أيام القطاف حتى يبيعه من يهودي أونصراني أوممن يتخذه خمرا،\nفقد تقحم النار على بصيرة \".\nباطل\nرواه ابن حبان في \" الضعفاء \" (١/٢٣٦) والطبراني في \" الأوسط \" (٥٤٨٨)\nوالسهمي (٢٩٩) عن عبد الكريم بن عبد الكريم عن الحسن بن مسلم عن الحسين بن\nواقد عن عبد الله بن بريدة عن أبيه مرفوعا. وقال الطبراني:\n\" لا يروى عن بريدة إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدا، وآفته الحسن بن مسلم وهو المروزي التاجر، قال ابن\nحبان:\n\" لا أصل لهذا الحديث من حديث الحسين بن واقد، فينبغي أن يعدل بالحسن عن سنن\nالعدول لروايته هذا الحديث منكر \".\nوقال الذهبي:\n\" أتى بخبر موضوع في الخمر. قال أبو حاتم: حديثه يدل على الكذب \".\nقلت: فذكر الحديث هو وابن الجوزي في \" التحقيق \" (٣/٢٢) من طريق ابن حبان\nوأقره.\nولقد أخطأ الحافظ ابن حجر في هذا الحديث خطأ فاحشا فسكت عليه في \" التلخيص \" (٢٣٩)، وقال في \" بلوغ المرام \" (١٦٩/٣٧):","vol":"3","page":429},{"text":"رواه الطبراني في \" الأوسط \" بإسناد حسن \"!\nوقال ابن أبي حاتم في \" العلل \" (١/٣٨٩/١١٦٥):\n\" سألت أبي عن هذا الحديث فقال: حديث كذب باطل، قلت: تعرف عبد الكريم هذا؟\nقال: لا، قلت: فتعرف الحسن بن مسلم، قال: لا، ولكن تدل على روايته (\nالأصل: روايتهم) على الكذب \".\nوعبد الكريم هذا مترجم في \" تاريخ جرجان \" وفي \" اللسان \" وذكرت كلامهما في\n\" تخريج أحاديث الحلال والحرام \" (ص ٥٦) .\n<span data-type=\"title\" id=toc-1279>١٢٧٠ </span>- \" الطابع معلق بقائمة عرش الرحمن، فإن انتهكت الحرمة، وعمل بالمعاصي،\nواجترىء على الدين، بعث الله الطابع، فيطبع على قلوبهم، فلا يعقلون بعد ذلك\nشيئا \".\nموضوع\nرواه ابن حبان في \" الضعفاء \" (١/٣٣٢) وابن عدي في \" الكامل \" (ق ١٦٠/٢)\nوكذا البزار (٤/١٠٣/٣٢٩٨) والبيهقي في \" الشعب \" (٢/٣٧٧/٢) والديلمي (\n٢/٢٦٥) عن سليمان بن مسلم: حدثنا سليمان بن مسلم: حدثنا سليمان التيمي عن\nنافع عن ابن عمر مرفوعا. وقال ابن عدي:\n\" حديث منكر جدا، وسليمان بن مسلم الخشاب قليل الحديث وشبه المجهول، ولم\nأر للمتقدمين فيه كلاما \".\nوقال البزار:\n\" لا نعلم رواه عن سليمان التيمي إلا سليمان بن مسلم \".\nقلت: قال البيهقي عقبه:\n\" تفرد به الخشاب وليس بالقوي \".\nوقال ابن حبان:\n\" لا تحل الرواية عنه إلا على سبيل الاعتبار للخواص \".\nوذكره الذهبي في \" الميزان \"، وساق له حديثين هذا أحدهما، وقال:","vol":"3","page":430},{"text":"\" هما موضوعان في نقدي \".\nوأقره الحافظ في \" اللسان \".\nوأشار الحافظ المنذري في \" الترغيب \" (٣/١٧٨) إلى تضعيفه وقال:\n\" رواه البزار والبيهقي \".\n<span data-type=\"title\" id=toc-1280>١٢٧١ </span>- \" الطهارات أربع: قص الشارب، وحلق العانة، وتقليم الأظفار والسواك \".\nضعيف\nرواه أبو سعيد الأشج في \" حديثه \" (٢١٤/٢) والبزار (٢/٣٧٠/٤٩٦٧) عن معاوية\nبن يحيى عن يونس بن ميسرة عن أبي إدريس عن أبي الدرداء مرفوعا.\nقلت: وهذا إسناد ضعيف، معاوية بن يحيى وهو الصدفي، قال الحافظ:\n\" ضعيف \".\nوكذا قال الهيثمي في \" مجمع الزوائد \" (٥/١٦٨) ونسبه أيضا للطبراني في \"\nالكبير \"، وتبعه المناوي في \" شرحيه \".","vol":"3","page":431},{"text":"<span data-type=\"title\" id=toc-1281>١٢٧٢ </span>- \" إذا ظلم أهل الذمة كانت الدولة دولة العدو، وإذا كثر الزنا كثر السبا،\nوإذا كثر اللوطية رفع الله يده عن الخلق فلا يبالي في أي واد هلكوا \".\nضعيف جدا\nرواه الطبراني في \" الكبير \" (١٧٥٢) عن نعيم بن حماد قال: حدثنا عبد الخالق\nابن زيد بن واقد عن أبيه، قال: سمعت بسر بن عبيد الله يذكر عن جابر بن\nعبد الله مرفوعا.\nقلت: وهذا سند ضعيف جدا عبد الخالق هذا قال النسائي:\n\" ليس بثقة \".\nوقال البخاري:\n\" منكر الحديث \". وهذا معناه عنده أنه في منتهى الضعف كما هو مشروح في","vol":"3","page":431},{"text":"\" المصطلح \"، فقول المنذري في \" الترغيب \" (٣/١٩٨):\n\" ضعيف ولم يترك \"؛ ليس بصواب.\nثم إن الراوي عنه نعيم بن حماد ضعيف أيضا.\n<span data-type=\"title\" id=toc-1282>١٢٧٣ </span>- \" شمي عوارضها، وانظري إلى عرقوبيها \".\nمنكر\nأخرجه الحاكم (٢/١٦٦) وعنه البيهقي (٧/٨٧) من طريق هشام بن علي: حدثنا\nموسى بن إسماعيل: حدثنا حماد بن سلمة عن ثابت عن أنس ﵁.\n\" أن النبي ﷺ أراد أن يتزوج امرأة، فبعث امرأة لتنظر إليها\nفقال: (فذكره) . قال: فجاءت إليهم فقالوا: ألا نغديك يا أم فلان! فقالت:\nلا آكل إلا من طعام جاءت به فلانة، قال: فصعدت في رف لهم فنظرت إلى عرقوبيها\nثم قالت: أفليني يا بنية! قال: فجعلت تفليها، وهي تشم عوارضها، قال:\nفجاءت فأخبرت \". وقال الحاكم:\n\" صحيح على شرط مسلم \"، ووافقه الذهبي!\nوغمز من صحته البيهقي فقال عقبه:\n\" كذا رواه شيخنا في \" المستدرك \"، ورواه أبو داود السجستاني في \" المراسيل \"\nعن موسى بن إسماعيل مرسلا مختصرا دون ذكر أنس. ورواه أيضا أبو النعمان عن\nحماد مرسلا. ورواه محمد بن كثير الصنعاني عن حماد موصولا. ورواه عمارة بن\nزاذان عن ثابت عن أنس موصولا \".\nقلت: وعلة إسناد الحاكم هشام بن علي وهو شيخ شيخه علي بن حمشاذ العدل ولم\nأجد له ترجمة في شيء من المصادر التي عندي. وقد خالفه أبو داود، فقال في \"\nالمراسيل \" (ق ١١/٢): حدثنا موسى بن إسماعيل: نا حماد بن سلمة عن ثابت\nمرسلا. فالصواب المرسل.\nويؤيده رواية أبي النعمان عن حماد مرسلا. وأبو النعمان هو محمد بن الفضل\nعارم السدوسي، وهو ثقة ثبت تغير في آخر عمره واحتج به الشيخان. وأما محمد\nابن كثير الصنعاني الذي رواه عن حماد موصولا فهو ضعيف، قال الحافظ:\n\" صدوق كثير الغلط \".","vol":"3","page":432},{"text":"قلت: فمخالفة هذا وهشام بن علي لأبي داود وأبي النعمان، مما يجعل روايتهما\nشاذة بل منكرة. ولا تتأيد برواية عمارة بن زاذان عن ثابت عن أنس التي علقها\nالبيهقي ووصلها أحمد (٣/٢٣١)، لأن عمارة هذا ضعيف أيضا. قال الحافظ:\n\" صدوق كثير الخطأ \".\nولذلك قال في \" التلخيص \" (٣/١٤٧) بعد أن عزاه لمن ذكرنا وزاد الطبراني (١):\n\" واستنكره أحمد، والمشهور فيه طريق عمارة عن ثابت عنه \".\nثم ذكر طريق الحاكم الموصولة وقال:\n\" وتعقبه البيهقي بأن ذكر أنس فيه وهم \".\nوالخلاصة أن الحديث مرسل فهو ضعيف، لا سيما مع استنكار أحمد إياه. والله أعلم.\n(تنبيه) أورد الشيخ محمد الحامد في كتابه \" ردود على أباطيل \" (ص ٤٤) ونقل\nتخريجه عن تلخيص الحافظ دون أن يشير إلى ذلك، وحذف منه إعلاله للحديث\nواستنكار أحمد إياه! ! أورده تحت عنوان \" ما يباح النظر إليه من الخاطب إلى\nمخطوبته \"، واستدل به على جواز إرسال امرأة إلى المخطوبة لتراها، ثم تصفها\nللخاطب. وأن القول بجواز النظر من الخاطب إلى غير الوجه والكفين من المخطوبة\nباطل. ولم يتعرض لذكر الأحاديث المؤيدة لهذا القول الذي أبطله بدون حجة شرعية\nسوى التأييد لمذهبه. وقد رددت عليه في \" سلسلة الأحاديث الصحيحة \" (٩٥ - ٩٩\n)، وخرجت فيها أربعة أحاديث فيها أمره ﷺ للرجل أن ينظر إلى\nمن يريد خطبتها، وفي بعضها: \" أن ينظر إلى ما يدعوه إلى نكاحها \" وأن بعض\nرواته من الصحابة كان يتخبأ ليرى منها ما يدعوه إلى تزوجها، فراجعها تزدد علما وفقها.\n(تنبيه): كنت ذكرت في المصدر المذكور (١/١٥٦) نقلا عن \" تلخيص الحبير \"\nلابن حجر العسقلاني (ص ٢٩١ - ٢٩٢) من الطبعة الهندية رواية عبد الرزاق وسعيد بن\n_________\n(١) قلت: لم يعزه الهيثمي (٤/٢٧٦) إلا لأحمد والبزار، وقد راجعت له \" المعاجم الثلاثة \" للطبراني فلم أره في شيء منها. فالله أعلم. اهـ.","vol":"3","page":433},{"text":"منصور وابن أبي عمر (الأصل: أبي عمرو وهو خطأ) عن سفيان عن عمرو بن\nدينار عن محمد بن علي بن الحنفية أن عمر خطب إلى علي ابنته أم كلثوم.. القصة،\nوفيها أن عمر ﵁ كشف عن ساقيها.\nوقد اعتبرتها يؤمئذ صحيحة الإسناد، اعتمادا مني على ابن حجر - وهو الحافظ\nالثقة - وقد أفاد أن راويها هو ابن الحنفية، وهو أخوأم كلثوم، وأدرك عمر\nودخل عليه، فلما طبع \" مصنف عبد الرزاق \" بتحقيق الشيخ حبيب الرحمن الأعظمي،\nووقفت على إسنادها فيه (١٠/١٠٣٥٢) تبين لي أن في السند إرسالا وانقطاعا،\nوأن قوله في \" التلخيص \": \".. ابن الحنفية \" خطأ لا أدري سببه، فإنه في \"\nالمصنف \": \" ... عمرو بن دينار عن أبي جعفر قال:.. \" وكذلك هو عند سعيد بن\nمنصور (٣ رقم ٥٢٠) كما ذكر الشيخ الأعظمي، وأبو جعفر هذا اسمه محمد بن علي\nابن الحسين بن علي بن أبي طالب، وقد جاء مسمى في رواية ابن أبي عمر بـ \" محمد\nابن علي \" كما ذكره الحافظ نفسه في \" الإصابة \"، وساقه كذلك ابن عبد البر في\n\" الاستذكار \" بإسناده إلى ابن أبي عمر، وعليه فراوي القصة ليس ابن الحنفية،\nلأن كنيته أبو القاسم، وإنما هو محمد بن علي بن الحسين بن علي بن أبي طالب\nكما تقدم، لأنه هو الذي يكنى بأبي جعفر، وهو الباقر. وهو من صغار التابعين\n، روى عن جديه الحسن والحسين وجد أبيه علي بن أبي طالب مرسلا، كما في \"\nالتهذيب \" وغيره، فهو لم يدرك عليا بله عمر، كيف وقد ولد بعد وفاته بأكثر\nمن عشرين سنة، فهو لم يدرك القصة يقينا، فيكون الإسناد منقطعا، فرأيت أن من\nالواجب علي - أداء للأمانة العلمية - أن أهتبل هذه الفرصة، وأن أبين للقراء\nما تبين لي من الانقطاع. والله تعالى هو المسؤول أن يغفر لنا ما زلت له\nأقلامنا، ونبت عن الصواب أفكارنا، إنه خير مسؤول.\n<span data-type=\"title\" id=toc-1283>١٢٧٤ </span>- \" من زنى أوشرب الخمر نزع الله منه الإيمان كما يخلع الإنسان القميص من رأسه \".\nضعيف\nأخرجه الحاكم (١/٢٢) من طريق سعيد بن أبي أيوب: حدثنا عبد الله بن","vol":"3","page":434},{"text":"الوليد عن\nابن حجيرة أنه سمع أبا هريرة ﵁ يقول: قال رسول الله صلى الله\nعليه وسلم: فذكره وقال:\n\" [صحيح] على شرط مسلم، فقد احتج بعبد الرحمن بن حجيرة وعبد الله بن الوليد\nوهما شاميان \".\nكذا قال، ووافقه الذهبي. وقد وهما من وجوه:\nالأول: أن ابن حجيرة هنا ليس هو عبد الرحمن بل ابنه عبد الله بن عبد الرحمن بن\nحجيرة، فإنه هو الذي يروي عنه عبد الله بن الوليد. كما جاء في ترجمتيهما.\nوعلى هذا ففي الإسناد إشكال، ذلك لأن عبد الله هذا ليس له رواية عن أبي هريرة\nولا عن غيره من الصحابة، وكل ما قالوه في ترجمته أنه روى عن أبيه لا غير.\nوعلى هذا فكأنه سقط من الإسناد قوله: \" عن أبيه \". والله أعلم.\nالثاني: أن عبد الله بن الوليد وابن حجيرة ليسا شاميين، وإنما هما مصريان.\nالثالث: أن عبد الله بن عبد الرحمن بن حجيرة ليس من رجال مسلم أصلا.\nوكذا عبد الله بن الوليد، وقد ذكره ابن حبان في \" الثقات \"، وضعفه\nالدارقطني فقال:\n\" لا يعتبر بحديثه \".\nوقال الحافظ:\n\" لين الحديث \".\nومنه يتبين أن الإسناد ضعيف.\nنعم قد جاء الحديث بإسناد صحيح لكن بلفظ:\n\" إذا زنى العبد خرج منه الإيمان وكان كالظلة، فإذا انقلع منها رجع إليه\nالإيمان \". وهو في \" الأحاديث الصحيحة \" (٥٠٩) .\nومثل حديث الترجمة في الضعف ما رواه عمرو بن عبد الغفار: حدثنا العوام بن\nحوشب: حدثني علي بن مدرك عن أبي زرعة عن أبي هريرة مرفوعا بلفظ:\n\" إن الإيمان سربال يسربله الله من يشاء، فإذا زنى العبد نزع منه سربال\nالإيمان، فإن تاب رد عليه \".","vol":"3","page":435},{"text":"أخرجه البيهقي في \" الشعب \" (٢/١١٩/١ - ٢) .\nوعمرو هذا قال أبو حاتم:\n\" متروك الحديث \".\nوقال ابن عدي:\n\" اتهم بوضع الحديث \".\n<span data-type=\"title\" id=toc-1284>١٢٧٥ </span>- \" من جرد ظهر أخيه بغير حق لقي الله وهو عليه غضبان \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٢٥٢٤): نا إبراهيم: نا محمد بن صدقة الجبلاني\n: نا اليمان بن عدي عن محمد بن زياد الألهاني عن أبي أمامة مرفوعا وقال:\n\" لم يروه عن محمد بن زياد إلا اليمان \".\nقلت: وهو لين الحديث كما في \" التقريب \" ضعفه أحمد والدارقطني، وقال أبو\nأحمد الحاكم:\n\" ليس بالقوي عندهم \".\nوقال البخاري:\n\" في حديثه نظر \".\nوأما أبو حاتم فقال:\n\" شيخ صدوق \".\nوبقية رجاله ثقات غير إبراهيم وهو ابن محمد بن عرق ولم أجد له ترجمة.\nومنه تعلم أن قول المنذري (٣/٢٠٧) ثم الهيثمي (٤/٢٥٣):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وإسناده جيد \"؛ غير جيد -\nواغتر بهما المناوي في التيسير، والغماري في \" كنزه \" - ولذا قال الحافظ في\n\" فتح الباري \":\n\" في سنده مقال \".\nثم وقفت على إسناده في \" الكبير \" (٧٥٣٦)، فإذا هو بإسناد \" الأوسط \" نفسه\nإلا أنه قال: \" محمد بن إبراهيم بن عرق الحمصي \" والظاهر أنه انقلب على بعض\nالنساخ،","vol":"3","page":436},{"text":"فإنه ليس في شيوخه إلا إبراهيم بن محمد بن عرق، لا في \" الصغير \"\nولا في \" الأوسط \" (٢/٤/١ - ١٩٢/٢) . وأيضا فقد ساق في \" الكبير \" بعد حديث\nالترجمة بحديث واحد حديثا آخر (٧٥٣٨) قال: حدثنا إبراهيم بن محمد بن عرق\nالحمصي: حدثنا.. ويراجع لترجمته \" تاريخ ابن عساكر \" فإني أكتب هذا وأنا في\n(عمان الأردن) .\n<span data-type=\"title\" id=toc-1285>١٢٧٦ </span>- \" من كانت فيه واحدة من ثلاث زوجه الله من الحور العين: من كانت عنده أمانة\nخفية شهية فأداها من مخافة الله ﷿، أورجل عفا عن قاتله، أورجل قرأ\n\" قل هو الله أحد \" دبر كل صلاة \".\nضعيف\nرواه الدينوري في \" المنتقى من المجالسة \" (١٢٤/٢): حدثنا محمد بن\nعبد الرحمن مولى بني هاشم: أنبأنا أبي: أنبأنا رواد بن الجراح: أنبأنا محمد\nابن مسلم عن عبد الله بن الحسن عن أم سلمة مرفوعا.\nقلت: وهذا إسناد ضعيف فيه علل:\nالأولى: الانقطاع بين عبد الله بن الحسن وهو أبوهاشم المدني العلوي وأم\nسلمة.\nالثانية: ضعف رواد. قال الحافظ:\n\" صدوق اختلط بآخره فترك \".\nالثالثة: محمد بن عبد الرحمن لم أجد له ترجمة، وكذا أبو هـ.\nولعل الطبراني رواه من هذا الوجه فقد قال الهيثمي (٦/٣٠٢):\n\" رواه الطبراني وفيه جماعة لم أعرفهم \".\nثم رأيته في \" المعجم الكبير \" للطبراني (٢٣/٣٩٥/٩٤٥) من طريق أخرى عن رواد\nابن الجراح: حدثنا عبد الله بن مسلم به.\nقلت: كذا وقع فيه: \" عبد الله بن مسلم \" مكان \" محمد بن مسلم \"، ولم يتبين\nلي الصواب. والله أعلم.\nوله شاهد من حديث جابر تقدم برقم (٦٥٤)، وهو ضعيف جدا، فلا يستفيد الحديث\nمنه قوة.","vol":"3","page":437},{"text":"<span data-type=\"title\" id=toc-1286>١٢٧٧ </span>- \" إذا وقف العباد للحساب، جاء قوم واضعي سيوفهم على رقابهم تقطر دما،\nفازدحموا على باب الجنة، فقيل: من هؤلاء؟ قال: الشهداء كانوا أحياء مرزوقين\n، ثم نادى مناد: ليقم من أجره على الله فليدخل الجنة، ثم نادى الثانية: ليقم\nمن أجره على الله فليدخل الجنة. قال: ومن ذا الذي أجره على الله؟ قال:\nالعافون عن الناس، ثم نادى الثالثة: ليقم من أجره على الله فليدخل الجنة.\nفقام كذا وكذا ألفا فدخلوها بغير حساب \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٣٥٤) وابن أبي عاصم في \" الجهاد \" (ق ٩١/٢)\nوالطبراني في \" الأوسط \" (٢١٩٢) وأبو نعيم في \" الحلية \" (٦/١٨٧) من طريق\nالفضل بن يسار عن غالب القطان عن الحسن عن أنس بن مالك أن النبي صلى الله\nعليه وسلم قال: فذكره، وقال أبو نعيم:\n\" حديث غريب من حديث الحسن تفرد به الفضل بن غالب \".\nقلت: وفي ترجمة الفضل أورده العقيلي وقال:\n\" ولا يتابع من وجه يثبت \".\nوقال أيضا:\n\" هذا يروى بغير هذا الإسناد من وجه أصلح من هذا \".\nقلت: ويشير بذلك إلى قضية العافين عن الناس، ولم أقف على الإسناد الذي يشير\nإليه، وقد أخرجه ابن أبي الدنيا في \" الأهو ال \" (٨٣/١) من الوجه الأول.\nوالحديث أورده المنذري في \" الترغيب \" (٣/٢١٠) بهذا السياق عن أنس وقال:\n\" رواه الطبراني بإسناد حسن \".\nكذا قال، وهو سهو منه أوتساهل، فإنه عند الطبراني من الطريق السابق وقد\nعرفت ضعفه، فقد قال الهيثمي في \" المجمع \" (٥/٢٩٥):\n\" رواه الطبراني في \" الأوسط \".. وفي إسناده الفضل بن يسار، قال العقيلي:\nلا يتابع على حديثه \".","vol":"3","page":438},{"text":"<span data-type=\"title\" id=toc-1287>١٢٧٨ </span>- \" ينادي مناد يوم القيامة: لا يقوم اليوم إلا أحد له عند الله يد، فيقول\nالخلائق: سبحانك لك اليد، فيقول ذلك مرارا، فيقول: بلى من عفا في الدنيا\nبعد قدرة \".\nمنكر\nرواه ابن عدي في \" الكامل \" (٢٤٢/١) عن عمر بن راشد: حدثنا عبد الرحمن بن\nعقبة بن سهل عن أبيه عن سعيد بن المسيب عن أبي هريرة مرفوعا وقال:\n\" عمر بن راشد هذا ليس بالمعروف، وأحاديثه كلها مما لا يتابعه الثقات عليها \".\nقلت: وهو عمر بن راشد مولى مروان بن أبان بن عثمان، قال ابن عدي:\n\" شيخ مجهول كان بمصر يحدث عنه مطرف أبو مصعب المدني وأحمد بن عبد المؤمن\nالمصري ويعقوب بن سفيان الفارسي \".\nثم ساق له أحاديث هذا أحدها.\nقلت: وعمر هذا هو الجاري المدني المترجم في \" الميزان \" و\" التهذيب \"،\nوصرح بذلك الذهبي في \" الضعفاء \" وهو صنيع الحافظ في \" اللسان \" فإنه ساق في\nترجمته بعض الأحاديث التي أوردها ابن عدي في ترجمة المولى، وهذا منها.","vol":"3","page":439},{"text":"<span data-type=\"title\" id=toc-1288>١٢٧٩ </span>- \" ينادي ملك من بطنان العرش يوم القيامة، يا أمة محمد، الله قد عفا عنكم\nجميعا المؤمنين والمؤمنات فتواهبوا المظالم، وادخلوا الجنة برحمتي \".\nموضوع\nرواه البغوي في \" شرح السنة \" (٤/٢٥٢/٢) عن الحسين بن داود البلخي: حدثنا\nيزيد بن هارون: حدثنا حميد عن أنس رفعه.\nومن هذا الوجه رواه الضياء في \" المنتقى من مسموعاته بمرو\" (٣٧/٢) .\nقلت: وهذا موضوع آفته البلخي هذا، قال الخطيب:\n\" لم يكن بثقة، فإنه روى نسخة عن يزيد عن حميد عن أنس أكثرها موضوع \".\nقلت: وهذا منها.","vol":"3","page":439},{"text":"<span data-type=\"title\" id=toc-1289>١٢٨٠ </span>- \" مكارم الأخلاق من أعمال أهل الجنة \".\nمنكر\nأخرجه ابن أبي الدنيا في \" مكارم الأخلاق \" (٣/١٢) وابن الأعرابي في \" معجمه\n\" (ق ٦٢ - ٦٣) وتمام الرازي في \" الفوائد \" (ق ٢١٠/١) والطبراني في \"\nالأوسط \" (٦٦٤٦) والسلفي في \" الطيوريات \" (٢٨٤/١) وابن عساكر في \" تاريخ\nدمشق \" (٢/٤١/٢) والضياء المقدسي في \" جزء من حديثه \" بخطه (١٢١/١) كلهم\nمن طريق طلق بن السمح المصري: حدثنا يحيى بن أيوب عن حميد الطويل قال:\n\" دخلنا على أنس بن مالك نعوده من وجع أصابه، فقال لجاريته: اطلبي\nلأصحابنا ولوكسرا فإني سمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف، طلق بن السمح قال ابن أبي حاتم في \" الجرح والتعديل\n\" (٢/١/٤٩١):\n\" سألت أبي عنه؟ فقال: شيخ مصري ليس بمعروف \".\nوقال الذهبي في \" الميزان \" عقبه:\n\" وقال غيره: محله الصدق إن شاء الله \". وأورده في \" الضعفاء \" وقال:\n\" فيه ضعف \".\nومن طريقه رواه ابن أبي حاتم في \" العلل \" (٢/١١٢) وقال:\n\" قال أبي: هذا حديث باطل، وطلق مجهول \".\nوأقره الحافظ في ترجمة \" طلق \" من \" التهذيب \" ولم يذكر فيه توثيقه عن أحد.\nولهذا قال في \" التقريب \":\n\" مقبول \" يعني عند المتابعة، وإلا فلين الحديث كما نص في \" المقدمة \".\nومما سبق تعلم أن قول المنذري في \" الترغيب \":\n\" رواه الطبراني في \" الأوسط \" بإسناد جيد \"؛ غير جيد، وإن تابعه عليه\nالهيثمي في \" مجمع الزوائد \" (٨/١٧٧)، وقلدهما المناوي في \" شرحيه \"،\nوالغماري في \" كنزه \"؛ فإن طلقا هذا مجهول الحال، وإن روى عنه جماعة، لأنه\nلم يوثقه أحد، هذا مع حكم أبي حاتم على الحديث بالبطلان.","vol":"3","page":440},{"text":"<span data-type=\"title\" id=toc-1290>١٢٨١ </span>- \" ما محق الإسلام محق الشح شيء \".\nموضوع\nأخرجه أبو يعلى في \" مسنده \" (٢/٨٨٢ - ٨٨٣ - مخطوطة الهند \" والطبراني في \"\nالأوسط \" (٤٨٧ - حرم) وتمام الرازي في \" الفوائد \" (ق ٢٧١/٢) من طريق عمرو\nابن الحصين العقيلي: حدثنا علي بن أبي سارة عن ثابت عن أنس مرفوعا به.\nقلت: وهذا إسناد واه جدا، عمرو بن الحصين متروك اتفاقا، وقال الخطيب:\n\" كان كذابا \".\nوشيخه علي بن أبي سارة ضعيف.\nوقال المناوي في \" فيض القدير \" تعليقا على قول السيوطي: \" رواه أبو يعلى عن\nأنس \":\n\" وضعفه المنذري، وقال الهيثمي: \" فيه علي بن أبي سارة، وهو ضعيف \"،\nوقال في محل آخر: رواه أبو يعلى والطبراني، وفيه عمرو بن الحصين وهو مجمع\nعلى ضعفه \".\nقلت: وقد وجدت له طريقا أخرى، ولكنها لا تزيد الحديث إلا وهنا، أخرجه\nالحجاج بن يوسف بن قتيبة الأصبهاني في \" نسخة الزبير بن عدي \" (ق ٢/١) من\nطريق بشر بن الحسين: نا الزبير بن عدي عن أنس مرفوعا به.\nوهذا سند هالك، بشر هذا قال أبو حاتم:\n\" يكذب على الزبير \".\nوقال ابن حبان:\n\" يروي بشر بن الحسين عن الزبير نسخة موضوعة شبيها بمائة وخمسين حديثا \".","vol":"3","page":441},{"text":"<span data-type=\"title\" id=toc-1291>١٢٨٢ </span>- \" إن الله استخلص هذا الدين لنفسه، فلا يصلح لدينكم إلا السخاء وحسن الخلق،\nألا فزينوا دينكم بهما \".\nموضوع\nأخرجه الطبراني في \" الأوسط \" (١/٩١/١ - من \" زوائد المعجمين \") عن عمرو بن\nالحصين العقيلي: حدثنا إبراهيم بن أبي عطاء عن أبي عبيدة عن الحسن عن عمران\nابن حصين مرفوعا وقال الطبراني:","vol":"3","page":441},{"text":"\" تفرد به عمرو \".\nقلت: وهو كذاب كما تقدم مرارا. وقال الهيثمي في \" مجمع الزوائد \" (٣/١٢٧):\n\" رواه الطبراني في \" الأوسط \" وفيه عمرو بن الحصين العقيلي وهو متروك \".\nوالحديث أورده المنذري (٣/٢٤٨) من رواية الطبراني والأصبهاني وأشار إلى\nتضعيفه. وقال المناوي في \" الفيض \" عقب كلام الهيثمي:\n\" وله طرق عند الدارقطني في \" المستجاد \" والخرائطي في \" المكارم \" من حديث\nأبي سعيد وغيره أمثل من هذا الطريق، وإن كان فيها لين كما بينه الحافظ\nالعراقي، فلوجمعها المصنف، أوآثر ذلك لكان أجود \".\nوأقول: ما أظن أن في شيء من تلك الطرق ما يتقوى الحديث به، ولذلك ضعفه\nالمناوي في \" التيسير \"، ومن ذلك أن الأصبهاني أخرجه في \" الترغيب والترهيب\n\" (ق ١١٨/١ و١٥٦/١) من طريق عبد الله بن وهب الدينوري بسنده عن مجاعة بن\nالزبير عن الحسن به.\nوهذا إسناد واه بمرة، آفته الدينوري هذا؛ فإنه مع كونه حافظا رحالا؛ فقد\nقال الدارقطني:\n\" كان يضع الحديث \".\nومجاعة بن الزبير مختلف فيه.\nوبينهما من لم أعرفه.\nورواه الخرائطي في \" مكارم الأخلاق \" (ص ٧ و٥٣) من حديث جابر، من طريقين\nعن محمد بن المنكدر عنه به دون قوله: ألا فزينوا.. \".\nوفي الأولى من لم أعرفه، وفي الأخرى عبد الملك بن مسلمة البصري، ومن طريقه\nأخرجه أبو حاتم في ترجمته من \" الجرح والتعديل \" (٢/٢/٣٧١) وابن حبان في \"\nالضعفاء \" (٢/١٣٤) وقال:\n\" يروي المناكير الكثيرة التي لا تخفى على من عني بعلم السنن \".\nوقال أبو حاتم:","vol":"3","page":442},{"text":"\" حدثني بحديث في الكرم عن النبي ﷺ عن جبريل ﵇،\nبحديث موضوع \". يعني هذا.\n<span data-type=\"title\" id=toc-1292>١٢٨٣ </span>- \" خلق الله جنة عدن، وغرس أشجارها بيده، فقال لها: تكلمي، فقالت: \" قد\nأفلح المؤمنون \" \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (٥/١٨٣٧) من طريق العلاء بن العباس بن محمد\nالدوري: حدثنا علي بن عاصم: أنبأ حميد الطويل عن أنس بن مالك مرفوعا به.\nوقال الحاكم:\n\" صحيح الإسناد \"!\nورده الذهبي في \" التلخيص \" بقوله:\n\" قلت: بل ضعيف \".\nقلت: وعلته علي بن عاصم هذا كان سيء الحفظ كثير الخطأ، وإذا بين له لا يرجع\nعنه، ولذلك ضعفه جمهور أئمة الحديث، وكذبه ابن معين وغيره وفي ترجمته\nأورد الذهبي هذا الحديث وقال:\n\" وهذا حديث باطل، ولقد أساء ابن عدي في إيراده هذا في ترجمة علي، فالعلاء\nمتهم بالكذب \".\nقلت: قد تابعه العباس الدوري عند الحاكم كما سبق، فبرئت منه عهدة العلاء،\nوثبت الحمل فيه على علي، كما فعل ابن عدي.\nوقد تابعه أيضا أبو سالم المعلى بن مسلمة الرؤاسي عن علي به.\nأخرجه الخطيب في \" تاريخ بغداد \" (١٠/١١٨) .\nوقد روي الحديث بلفظ آخر هو:","vol":"3","page":443},{"text":"<span data-type=\"title\" id=toc-1293>١٢٨٤ </span>- \" خلق الله جنة عدن بيده، ودلى فيها ثمارها، وشق فيها أنهارها، ثم نظر إليها فقال: \" قد أفلح المؤمنون \"، قال: وعزتي لا يجاورني فيك بخيل \".","vol":"3","page":443},{"text":"ضعيف. أخرجه الطبراني في \" المعجم الكبير \" (٣/١٧٤/٢) و\" الأوسط \" (٥٦٤٨) من\nطريق حماد بن عيسى العبسي عن إسماعيل السدي عن أبي صالح عن ابن عباس يرفعه.\nقلت: وهذا إسناد ضعيف، حماد بن عيسى العبسي، قال الذهبي في \" الميزان \":\n\" فيه جهالة \".\nوقال الحافظ في \" التقريب \":\n\" مستور، وقيل: هو الذي قبله \".\nيعني حماد بن عيسى الجهني الواسطي غريق الجحفة، فإذا كان هو فهو معروف بالضعف\n، قال الحاكم والنقاش:\n\" يروي عن ابن جريج وجعفر الصادق أحاديث موضوعة \".\nلكن للحديث طريق أخرى. فقال المنذري في \" الترغيب \" (٣/٢٤٧ و٤/٢٥٢) وتبعه\nالهيثمي (١٠/٢٩٧) واللفظ له:\n\" رواه الطبراني في \" الأوسط \" و\" الكبير \" وأحد إسنادي الطبراني في \" الأوسط\n\" جيد \".\nقلت: وفيما قالا نظر من وجهين:\nالأول: أن الإسناد الآخر فيه ضعف أيضا، وقد أخرجه الطبراني في \" الأوسط \" (٣٢٤) و\" الكبير \" أيضا (٣/١٢٢/١) وعنه الضياء في \" المختارة \" (٦٣/١٣/٢)\nوتمام الرازي في \" الفوائد \" وعنه ابن عساكر في \" تاريخ دمشق \" (٥/٣٤٠/١ و١٥/٧٠/٤) من طريق هشام بن خالد: حدثنا بقية عن ابن جريج عن عطاء عن ابن\nعباس مرفوعا بلفظ:\n\" لما خلق الله جنة عدن خلق فيها ما لا عين رأت، ولا أذن سمعت، ولا خطر على\nقلب بشر، ثم قال لها: تكلمي فقالت: \" قد أفلح المؤمنون \" \".\nفهذا إسناد ضعيف من أجل عنعنة بقية، وقال الحافظ ابن كثير في \" تفسيره \":\n\" بقية عن الحجازيين ضعيف \".\nكذا قال، وبقية صدوق في نفسه، وإنما عيبه أنه كان يدلس عن الضعفاء","vol":"3","page":444},{"text":"والمتروكين، فإذا صرح بالتحديث وكان من فوقه ثقة، ومن دونه ثقة فهو حجة،\nوإلا فلا. وقد رأيت الحديث في \" صفة الجنة \" لأبي نعيم (٣/١ - ٢) أخرجه من\nهذا الوجه، لكنه قال: حدثنا بقية: حدثني ابن جريج به. وكذلك وقع في \"\nالأوسط \" فإن كان محفوظا عن هشام بن خالد، فلا يحتج به أيضا، لأن هشاما وهو\nالأزرق كان يروج عليه الخطأ فيقول في كل خبر يرويه عن بقية: حدثنا، وبقية لم\nيقل: حدثنا، كما في رواية الأكثرين. وتقدم له حديث آخر بلفظ:\n\" من أصيب بمصيبة.. \" الحديث (١٩٨) .\nوالآخر: أن متن الإسناد الآخر يختلف عن متن الأول، فإنه:\nأولا: ليس فيه \" قال: وعزتي.. \".\nوثانيا: أن القائل فيه: \" قد أفلح المؤمنون \" هي الجنة، وفي الأول هو\nالله تعالى. فلا يجوز القول في المتن الأول: \" رواه الطبراني.. بإسنادين\nأحدهما جيد \". والإسناد الجيد - إن سلم بجودته - متنه مختلف عن متن الإسناد\nالضعيف! فتأمل هذا فإنك قد لا تراه في مكان آخر.\nوقد روي الحديث بأتم منه وهو:\n<span data-type=\"title\" id=toc-1294>١٢٨٥ </span>- \" خلق الله جنة عدن بيده، لبنة من درة بيضاء، ولبنة من ياقوتة حمراء،\nولبنة من زبرجدة خضراء، وملاطها مسك، وحشيشها الزعفران، حصباؤها اللؤلؤ،\nوترابها العنبر، ثم قال لها: انطقي، قالت: \" قد أفلح المؤمنون \"، فقال\nالله ﷿: وعزتي وجلالي لا يجاورني فيك بخيل، ثم تلا رسول الله صلى الله\nعليه وسلم: \" ومن يوق شح نفسه فأولئك هم المفلحون \" \"\nضعيف\nأخرجه ابن أبي الدنيا في \" صفة الجنة \" كما في \" الترغيب \" (٣/٢٤٧ و٤/٢٥٢)\nو\" تفسير ابن كثير \"، وأبو نعيم في \" صفة الجنة \" له (٣/١ - ٢) من طريق\nمحمد بن زياد بن الكلبي: حدثنا يعيش بن حسين (وفي أبي نعيم: بشر بن حسن)\nعن سعيد بن أبي عروبة عن قتادة عن أنس قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.","vol":"3","page":445},{"text":"قلت: وهذا إسناد ضعيف محمد بن زياد بن الكلبي، أورده الذهبي في \" الضعفاء \"\nوقال:\n\" قال ابن معين: لا شيء \".\nويعيش بن حسين، أوبشر بن حسن لم أعرفه، وأغلب الظن أنه وقع محرفا في \"\nالتفسير \" ومنه نقلت، وفي \" صفة الجنة \" لأبي نعيم كما سبق الإشارة إلى ذلك\n. والله أعلم.\n<span data-type=\"title\" id=toc-1295>١٢٨٦ </span>- \" من لقي أخاه المسلم بما يحب ليسره، سره الله يوم القيامة \".\nمنكر\nأخرجه الدولابي في \" الكنى \" (١/١٥٩): حدثنا أبو الحسن أحمد بن عبد الله بن\nأبي بزة قال: حدثنا الحكم بن عبد الله أبو حمدان البصري - وكان قدريا - قال:\nحدثنا سعيد بن أبي عروبة عن قتادة عن الحسن عن أنس بن مالك: قال: قال\nرسول الله ﷺ.\nومن هذا الوجه أخرجه الطبراني في \" المعجم الصغير \" (ص ٢٤٤) وابن عدي في \"\nالكامل \" (ق ٦٨/٢) وقال:\n\" هذا حديث منكر بهذا الإسناد \".\nوقال الطبراني:\n\" تفرد به ابن أبي بزة \".\nقلت: واسمه أحمد بن محمد بن عبد الله بن القاسم بن أبي بزة المكي، قال\nالذهبي في \" الميزان \":\n\" إمام في القراءة ثبت فيها. قال الإمام أحمد: لين الحديث. وقال العقيلي:\nمنكر الحديث. وقال أبو حاتم: ضعيف الحديث لا أحدث عنه. وقال ابن أبي حاتم\n: روى حديثا منكرا \".\nوأورده في \" الضعفاء \" وقال:\n\" تفرد بحديث (الديك الأبيض حبيبي وحبيب حبيبي) \".\nقلت: فهو علة الحديث.","vol":"3","page":446},{"text":"وله علة أخرى وهي عنعنة الحسن وهو البصري فإنه وإن كان قد سمع من أنس بن\nمالك فإنه كان يدلس.\nويمكن استخراج علة ثالثة، فإن ابن عدي أورده في ترجمة الحكم بن عبد الله وهو\nأبو النعمان، ووقع عند ابن عدي في سند هذا الحديث \" أبو مروان \" وقد ذكر في\nترجمته أنه يكنى بهذا، وبأبي النعمان، ولم يذكر أنه يكتني بأبي حمدان.\nفلعلها تحرفت في \" الكنى \" من الناسخ أوالطابع، ولم يذكر فيه توثيقا ولا\nتجريحا غير أنه ساق له أحاديث استنكرها، هذا منها كما تقدم. وقال:\n\" لا يتابعه عليها أحد \".\nولكنه من رجال البخاري، ووثقه الخطيب وابن حبان إلا أنه قال: \" ربما أخطأ\n\"، وقال أبو حاتم: \" كان يحفظ وهو مجهول \".\nوذكر الحافظ في \" التهذيب \":\n\" ويهجس في خاطري أن الراوي عن سعيد (بن أبي عروبة) هو أبو مروان، وهو غير\nأبي النعمان الراوي عن شعبة. فالله أعلم \".\nقلت: وإذا تبين لك حال هذا الحديث وما فيه من العلل، فلا تغتر بقول المنذري\n(٣/٢٥٢):\n\" رواه الطبراني في \" الصغير \" بإسناد حسن، وأبو الشيخ في (كتاب الثواب) \".\nوكذا قول الهيثمي (٨/١٩٣):\n\" رواه الطبراني في \" الصغير \" وإسناده حسن \".\nفإن ذلك من تساهلهما، ومن أجل ذلك رأيت أن أحرر القول في إسناده، وأبين\nحقيقة أمره لكي لا يغتر بتحسينها من لا علم عنده كالغماري في \" كنزه \". والله\nالموفق.\n<span data-type=\"title\" id=toc-1296>١٢٨٧ </span>- \" لا يدخل ولد الزنا الجنة، ولا شيء من نسله، إلى سبعة آباء \".\nباطل\nرواه الطبراني في \" الأوسط \" (رقم - ١٤٥) عن الحسين بن إدريس الحلواني: نا\nسليمان بن أبي هو ذة: نا عمرو بن أبي قيس عن إبراهيم بن المهاجر عن","vol":"3","page":447},{"text":"مجاهد عن محمد بن عبد الرحمن بن أبي ذباب عن أبي هريرة مرفوعا وقال:\n\" لم يروه عن إبراهيم إلا عمرو \".\nقلت: وهو صدوق له أوهام، لكن شيخه إبراهيم بن المهاجر وهو ابن جابر البجلي\nصدوق لين الحفظ، فهو علة الحديث.\nوأما إعلال الهيثمي للحديث بقوله (٦/٢٥٧):\n\" وفيه الحسين بن إدريس وهو ضعيف \".\nفلا وجه له، لأن الحسين هذا وثقه الدارقطني وأخرج له ابن حبان في \" صحيحه \"\nوكان من الحفاظ كما قال ابن ماكولا، وغاية ما جرح به قول ابن أبي حاتم فيه:\n\" كتب إلي بجزء من حديثه، فأول حديث منه باطل، والثاني باطل، والثالث\nذكرته لعلي بن الجنيد فقال: أحلف بالطلاق أنه حديث ليس له أصل، وكذا هو عندي\nفلا أدري البلاء منه أومن خالد بن هياج \".\nفقد تردد ابن أبي حاتم في اتهام الرجل بهذه البواطيل فينبغي التوقف عن الجزم\nبأنه المتهم، حتى يأتي البيان وقد وجدنا الحافظ ابن عساكر قال:\n\" البلاء في الأحاديث المذكورة من خالد بلا شك \".\nومما يؤكد أن الحسين بن إدريس بريء العهدة من هذا الحديث أنه لم يتفرد به كما\nيشعر بذلك قول الطبراني المتقدم، وقال عبد بن حميد في \" المنتخب من المسند \"\n(ق ١٨٩/٢): حدثنا عبد الرحمن بن سعد الرازي: حدثنا عمرو بن أبي قيس به.\nوأورده ابن الجوزي في \" الموضوعات \" (٣/١١١)، وقال - وتبعه السيوطي في \"\nاللآلىء \" - ٢/١٩٣):\n\" لا يصح، إبراهيم بن مهاجر ضعيف، قال الدارقطني: اختلف على مجاهد في هذا\nالحديث على عشرة أوجه، فتارة يروى عن مجاهد عن أبي هريرة، وتارة عن مجاهد عن\nابن عمر، وتارة عن مجاهد عن ابن أبي ذباب، وتارة عن مجاهد عن ابن عمرو\nموقوفا، إلى غير ذلك، وكله من تخليط الرواة \".\nقلت: وقد بين أبو نعيم في \" حلية الأولياء \" (٣/٣٠٧ - ٣٠٩) هذه الوجوه\nالعشرة من الاضطراب، وزاد عليها فأفاد وأجاد، فمن شاء فليرجع إليه.","vol":"3","page":448},{"text":"وللحديث طرق أخرى بنحوه كلها معلولة، وقد ساق ابن الجوزي بعضها وبين عللها\nثم قال:\n\" إن هذه الأحاديث مخالفة للأصول، وأعظمها قوله تعالى: \" ولا تزر وازرة\nوزر أخرى \" \".\nوزاد عليه ابن عراق في \" تنزيه الشريعة \" (٢/٢٢٨):\n\" قلت: ولقوله ﷺ \" ولد الزنا ليس عليه إثم أبو يه شيء \".\nأخرجه الطبراني من حديث عائشة. قال السخاوي: وسنده جيد. والله أعلم \".\nقلت: وقد تكلم على الحديث جماعة من العلماء كالحافظ ابن حجر في \" تخريج\nالكشاف \" (٤/١٧٦/٢١٠) والسخاوي في \" المقاصد الحسنة \" (٤٧٠/١٣٢٢) وابن\nطاهر في \" تذكرة الموضوعات \" (ص ١٠٩) وابن القيم في \" المنار \" (ص ٤٨)،\nواتفقوا جميعا على أنه ليس على ظاهره، وعلى أنه ليس له إسناد صالح للاحتجاج\nبه، وغاية ما ادعاه بعضهم ردا على ابن طاهر وابن الجوزي أنه ليس بموضوع!\nولذلك تكلفوا في تأويله حتى لا يتعارض مع الأصل المتقدم، بما تراه مشروحا في\nكثير من المصادر المتقدمة. وأنا أرى أنه لا مسوغ لتكلف تأويله بعد ثبوت ضعفه\nمن جميع طرقه، ولذلك فقد أحسن صنعا من حكم عليه بالوضع كابن طاهر وابن\nالجوزي. والله أعلم.\nثم بدا لي تقييد هذا الحكم، بهذا اللفظ المخرج هنا بتمامه، وأما طرفه الأول\nمنه، فقد روي نحوه من طرق أخرى يقوي بعضها بعضا، وصحح أحدها ابن حبان في\nحديث خرجته في \" الصحيحة \" برقم (٦٧٢)، وذكرت هناك المعنى المراد منه\nفراجعه.\n<span data-type=\"title\" id=toc-1297>١٢٨٨ </span>- \" من تمام التحية الأخذ باليد \".\nضعيف\nروي من حديث عبد الله بن مسعود، وأبي أمامة، والبراء بن عازب:\n١ - حديث ابن مسعود. يرويه يحيى بن سليم عن سفيان عن منصور عن خيثمة عن رجل\nعنه عن النبي ﷺ.\nأخرجه الترمذي (٢/١٢١) وأبو أحمد الحاكم في \" الفوائد \" (١١/٧٠/٢) وقال\nالترمذي:","vol":"3","page":449},{"text":"\" هذا حديث غريب، لا نعرفه إلا من حديث يحيى بن سليم \".\nقلت: وهو الطائفي وهو سيىء الحفظ، وبقية الرجال ثقات غير الرجل الذي لم\nيسم. ولهذا قال الحافظ في \" الفتح \" (١١/٤٧):\n\" وفي سنده ضعف \".\nوحكى الترمذي عن البخاري أنه رجح أنه موقوف على عبد الرحمن بن يزيد النخعي أحد\nالتابعين.\nوقال ابن أبي حاتم في العلل (٢/٣٠٧) عن أبيه:\n\" هذا حديث باطل \".\n٢ - حديث أبي أمامة. وله عنه طريقان:\nالأولى: من طريق عبيد الله بن زحر عن علي بن يزيد عن القاسم أبي عبد الرحمن\nعنه أن رسول الله ﷺ قال:\n\" تمام عيادة المريض أن يضع أحدكم يده على جبهته، أوعلى يده فيسأله: كيف هو\n؟ وتمام تحياتكم بينكم المصافحة \".\nأخرجه الترمذي (٢/١٢٢) وأحمد (٥/٢٦٠) وكذا الروياني في \" مسنده \" (٣٠/٢١٩ و٢٢٠/٢) وابن عدي في \" الكامل \" (ق ٢٣٦/١) ومحمد بن رزق الله المنيني في \" حديث أبي علي الفزاري \" (٨٥/٢) وابن عساكر في \" تاريخ دمشق \" (٥/٥٩/٢) وقال الترمذي:\n\" هذا إسناد ليس بذاك. قال محمد (يعني البخاري): وعبيد الله بن زحر ثقة،\nوعلي بن يزيد ضعيف، والقاسم بن عبد الرحمن يكنى أبا عبد الرحمن وهو مولى\nعبد الرحمن بن خالد بن يزيد بن معاوية، وهو ثقة، والقاسم شامي \".\nوقال الحافظ في \" الفتح \" (١١/٤٦) بعد أن عزاه للترمذي:\n\" سنده ضعيف \".\nوقال في \" بذل الماعون \" (٣/١/ الملزمة ١١): \" سنده لين \".","vol":"3","page":450},{"text":"والأخرى: عن بشر بن عون: حدثنا بكار بن تميم عن مكحول عنه مرفوعا بالجملة\nالأخيرة منه فقط.\nأخرجه تمام الرازي في \" الفوائد \" (١١٧/١) .\nوهذا إسناد ضعيف بشر وبكار مجهولان كما قال أبو حاتم، واتهمهما ابن حبان.\nولكنهما قد توبعا، فأخرجه تمام أيضا من طريق عمر بن حفص عن عثمان بن\nعبد الرحمن عن مكحول به.\nوهذه متابعة واهية جدا، عثمان هذا وهو الوقاصي قال الذهبي:\n\" تركوه \".\nوعمر بن حفص هو المدني لم يوثقه غير ابن حبان، وروى عنه جماعة.\nوله طريق أخرى: عن يحيى بن سعيد المدني عن القاسم به دون قوله: \" وتمام.. \".\nأخرجه ابن السني (٥٣٠) .\nويحيى هذا متروك.\n٣ - حديث البراء. أخرجه أبو محمد الخلدي في جزء من \" الفوائد \" (٤٦ - ٥٠):\nأخبرنا القاسم: حدثنا جبارة قال: أنا حماد بن شعيب عن أبي جعفر الفراء عن\nالأغر أبي مسلم عنه به.\nوهذا إسناد ضعيف، حماد بن شعيب وهو الحماني قال الذهبي في \" الضعفاء \":\n\" ضعفه النسائي وغيره \".\nوقد خالفه في إسناده إسماعيل بن زكريا فقال: عن أبي جعفر الفراء عن عبد الله\nابن يزيد عن البراء بن عازب قال:\n\" من تمام التحية أن تصافح أخاك \".\nفأوقفه، وهو الصواب، لأن إسماعيل بن زكريا ثقة محتج به في \" الصحيحين \"\nفروايته أصح من مثل حماد بن شعيب، وبقية رجال الإسناد ثقات كلهم، فالسند\nصحيح موقوف.\nوكذلك أخرجه ابن عساكر (١٧/٢٧٤/١) عن ليث بن أبي سليم عن","vol":"3","page":451},{"text":"عبد الرحمن بن\nالأسود بن يزيد النخعي قال: فذكره موقوفا.\nوليث ضعيف. وقد رواه غيره عن عبد الرحمن بن يزيد، فقال الترمذي عقب ما\nنقلته عنه في الحديث الأول:\n\" قال محمد (يعني البخاري): وإنما يروى عن منصور عن أبي إسحاق عن\nعبد الرحمن بن يزيد أوغيره قال: من تمام التحية الأخذ باليد \".\nقلت: وجملة القول أن طرق هذا الحديث كلها واهية، وبعضها أشد ضعفا من بعض،\nفليس فيها ما يمكن الاعتماد عليه كشاهد صالح، فالذي أستخير الله فيه أنه ضعيف\nمرفوعا، صحيح موقوفا. والله أعلم.\n<span data-type=\"title\" id=toc-1298>١٢٨٩ </span>- \" يطهر الدباغ الجلد، كما تخلل الخمرة فتطهر \".\nلا أصل له\nكما في \" التحقيق \" لابن الجوزي، و\" التنقيح \" لابن عبد الهادي (١/١٥/٢) .\nوالأحاديث في أن الإهاب يطهره الدباغ صحيحة معروفة في مسلم والسنن والمسانيد\nوغيرها، مثل حديث ابن عباس مرفوعا \" أيما إهاب دبغ فقد طهر \" وهو مخرج في \"\nغاية المرام في تخريج أحاديث الحلال والحرام \" (٢٨)، وإنما أوردته من أجل\nالشطر الثاني منه الدال على أن الخمرة نجسة في الأصل، فليس في الأدلة الشرعية\nمن الكتاب والسنة ما يؤيد أن الخمرة نجسة، ولذلك ذهب جماعة من الأئمة إلى\nأنها طاهرة، وأنه لا تلازم بين كون الشيء محرما وكونه نجسا. ومن هؤلاء\nالليث بن سعد وربيعة الرأي وغيرهم ممن سماهم العلامة القرطبي في \" تفسيره \"،\nفليراجعه من شاء، وهو اختيار الإمام الشوكاني في \" السيل الجرار \" (١/٣٥ -\n٣٧) وغيره.","vol":"3","page":452},{"text":"<span data-type=\"title\" id=toc-1299>١٢٩٠ </span>- \" من مر بالمقابر فقرأ \" قل هو الله أحد \" إحدى عشرة مرة، ثم وهب أجره\nللأموات، أعطي من الأجر بعدد الأموات \".\nموضوع\nأخرجه أبو محمد الخلال في \" فضائل الإخلاص \" (ق ٢٠١/٢) والديلمي في \" مسند\nالفردوس \" عن عبد الله بن أحمد بن عامر: حدثنا أبي: حدثنا علي","vol":"3","page":452},{"text":"بن موسى عن أبي\nموسى بن جعفر بن محمد عن أبيه عن أبيه محمد بن علي عن أبيه عن أبيه الحسين عن\nأبيه علي مرفوعا.\nقال في \" الميزان \":\n\" عبد الله بن أحمد بن عامر عن أبيه عن علي الرضا عن آبائه بتلك النسخة\nالموضوعة، ما تنفك عن وضعه أووضع أبيه \".\nذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٤٤) .\nوقال الحافظ السخاوي في \" الفتاوي الحديثية \" له (ق ١٩/٢ شيخ الإسلام):\n\" رواه القاضي أبو يعلى بإسناده عن علي، ورواه الدارقطني أيضا والنجاد كما\nذكره الإمام شمس الدين محمد بن إبراهيم المقدسي في \" جزء فيه وصول القراءة إلى\nالميت \"، وعزاه القرطبي في \" تذكرته \" للسلفي. وأسنده صاحب \" مسند الفردوس\n\" أيضا كلاهما من طريق عبد الله بن أحمد بن عامر الطائفي عن أبيه عن علي بن\nموسى الرضى.. عن علي. لكن عبد الله وأبو هـ كذابان، ولوأن لهذا الحديث أصلا\nلكان حجة في موضوع النزاع ولارتفع الخلاف، ويمكن أن تخريج الدارقطني له [\nإنما هو] في \" الأفراد \" لأنه لا وجود له في \" سننه \". والله أعلم \".\nوالحديث أورده العجلوني في \" كشف الخفاء \" (٢/٢٨٢/٢٦٣٠) وقال:\n\" رواه الرافعي في \" تاريخه \" عن علي \".\nكذا قال فلم يصنع شيئا بسكوته عنه، وذلك لعدم علمه بحاله! ومثله يتكرر منه\nكثيرا في هذا الكتاب الذي تمام اسمه ينبىء عن موضوعه: \" ... ومزيل الإلباس\nعما اشتهر من الأحاديث على ألسنة الناس \"! فإن هذا الحديث مع شهرته ولهج\nالقبوريين به، لم يتبين للشيخ حاله. وهو موضوع بشهادة الحافظين السخاوي\nوالسيوطي. ولا يخدج على هذا أن السيوطي أورده أيضا في \" الجامع الكبير \" (\n٢/٢٩٨/١) من رواية الرافعي، ومنه نقله العجلوني! فإن جامعه هذا جمع فيه ما\nهب ودب، بخلاف كتابه الآخر \" الجامع الصغير \" فإنه ذكر في مقدمته أنه صانه\nعما تفرد به كذاب أووضاع. ومع ذلك فإنه لم","vol":"3","page":453},{"text":"يستطع القيام بهذا، فوقع فيه كثير من الموضوعات، كما يتبين لمن يتتبع ما ننشره في هذه \" السلسلة \" (١)، أما هذا الحديث فقد وفق لصيانة كتابه منه.\nأحاديث في الزهد\n١٢٩١ - \" الزهادة في الدنيا تريح القلب والبدن \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٤٥٩) وابن عدي في \" الكامل \" (ق ٢٣/٢)\nوالطبراني في \" الأوسط \" (٦٢٥٦ - بترقيمي) من طريق أشعث بن براز عن علي بن\nزيد عن سعيد بن المسيب عن أبي هريرة قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف جدا، علي بن زيد هو ابن جدعان ضعيف.\nوأشعث بن براز ضعيف جدا، قال البخاري:\n\" منكر الحديث \".\nوقال النسائي:\n\" متروك الحديث \". وضعفه متفق عليه.\n(وبراز) بضم الباء ثم راء ثم زاي، وتحرف على الحافظ الهيثمي فقال في \"\nالمجمع \" (١٠/٢٨٦):\n\" رواه الطبراني في \" الأوسط \" وفيه أشعث بن نزار، ولم أعرفه، وبقية رجاله\nوثقوا، على ضعف في بعضهم \".\nهكذا وقع له \" نزار \"، وليس في الرواة \" أشعث بن نزار \" ولذلك لم يعرفه،\nفهو معذور، ولكن كيف نعلل قول المنذري في \" الترغيب \" (٤/٩٦):\n\" رواه الطبراني، وإسناده مقارب \"؟\nفهل نقول: إنه لم يعرفه أيضا، ثم أحسن الظن به، فقال في إسناده: \" مقارب \"\n! أم نقول: إنه عرفه وأنه ابن براز المتروك؟ غالب الظن الأول، فإن ابن براز\nلا يمكن أن يقال\n_________\n(١) وأبين من ذلك الرجوع إلى كتابي \" ضعيف الجامع الصغير \" وهو مطبوع في ثلاث مجلدات. اهـ.","vol":"3","page":454},{"text":"في سند هو فيه: \" مقارب \" وقد اتهمه البخاري بقوله فيه: \"\nمنكر الحديث \" كما هو معروف عنه. وأما ابن جدعان فهو خير منه بكثير، فمثله\nيحتمل أن يقال في إسناده: \" مقارب \" دون ابن براز. ولكن إن جاز ذلك فيهما،\nفكيف يجوز لهما أن يقولا ذلك في إسناد الطبراني، وفيه شيخه محمد بن زكريا\nالغلابي وهو وضاع عن يحيى بن بسطام وهو مختلف فيه، حتى قال أبو داود:\n\" تركوا حديثه \"؟ !\nوللحديث شاهد مرسل، يرويه محمد بن مسلم عن إبراهيم بن ميسرة عن طاووس قال:\nقال رسول الله ﷺ: فذكره وزاد:\n\".. والرغبة في الدنيا تطيل الهم والحزن \".\nأخرجه ابن أبي الدنيا في \" ذم الدنيا \" (ق ٩/١): حدثني الهيثم بن خالد\nالبصري قال: حدثنا الهيثم بن جميل قال: حدثنا محمد بن مسلم.\nقلت: وهذا إسناد رجاله ثقات غير محمد بن مسلم وهو الطائفي وهو ضعيف لسوء\nحفظه.\nثم رواه ابن أبي الدنيا (٣٤/٢) من طريق إبراهيم بن الأشعث عن الفضيل بن عياض\nيذكر عن النبي ﷺ ... فذكره مثل حديث طاووس.\nقلت: وهذا مع كونه معضلا، فإبراهيم بن الأشعث فيه ضعف من قبل حفظه.\nوأخرجه القضاعي في \" مسند الشهاب \" (ق ١٨/٢) عن أبي عتبة أحمد بن الفرج قال\n: نا بقية بن الوليد عن بكر بن خنيس عن مجاهد عن عبد الله بن عمرو مرفوعا مثله\n، وزاد:\n\" والبطالة تقسي القلب \".\nوهذا إسناد ضعيف جدا، لضعف أحمد بن الفرج، وعنعنة بقية فإنه مدلس، وبكر\nابن خنيس أورده في \" الضعفاء \" وقال:\n\" قال الدارقطني: متروك \".\nثم روى ابن أبي الدنيا (١٠/١) عن عبد الله الداري قال:","vol":"3","page":455},{"text":"\" كان أهل العلم بالله ﷿ والقبول عنه يقولون.. \" فذكره دون الزيادة\nالأخيرة.\nفهذا هو الصواب في الحديث أنه موقوف من قول بعض أهل العلم، رفعه بعض الضعفاء\nعمدا أوسهو ا. والله أعلم.\n<span data-type=\"title\" id=toc-1300>١٢٩٢ </span>- \" أزهد الناس من لم ينس القبر والبلى، وترك أفضل زينة الدنيا، وآثر ما\nيبقى على ما يفنى، ولم يعد غدا من أيامه، وعد نفسه في الموتى \".\nضعيف\nرواه ابن أبي الدنيا في \" ذم الدنيا \" (ق ١١/١ - ٢) عن سليمان بن فروخ عن\nالضحاك بن مزاحم قال:\nأتى النبي ﷺ رجل فقال: يا رسول الله من أزهد الناس؟ قال:\nمن لم ينس ...\nقلت: وهذا إسناد ضعيف مرسل الضحاك هو ابن مزاحم الهلالي. قال الحافظ:\n\" صدوق، كثير الإرسال \".\nوسليمان بن فروخ أورده ابن أبي حاتم (٢/١/١٣٥) قائلا:\n\" روى عنه أبو معاوية وقريش بن حبان العجلي \".\nولم يذكر فيه جرحا ولا تعديلا. وأما ابن حبان فأورده على قاعدته في \"\nالثقات \" (٢/١١١) من رواية قريش عنه!\nوالحديث عزاه السيوطي في \" الجامع الصغير \" للبيهقي فقط في \" الشعب \" عن\nالضحاك مرسلا. وقال المناوي في \" الفيض \":\n\" رمز لضعفه \".\nوقال في \" التيسير \":\n\" وإسناده ضعيف \".","vol":"3","page":456},{"text":"<span data-type=\"title\" id=toc-1301>١٢٩٣ </span>- \" ما تزين الأبرار في الدنيا بمثل الزهد في الدنيا \".\nموضوع\nرواه أبو يعلى في \" مسنده \" (٩٨/١ - ٢) عن سليمان الشاذكوني: حدثنا","vol":"3","page":456},{"text":"إسماعيل\nابن أبان: حدثنا علي بن الحزور قال: سمعت أبا مريم يقول: سمعت عمار بن\nياسر يقول: سمعت رسول الله ﷺ يقول: فذكره.\nقلت: هذا إسناد هالك مسلسل بالعلل السوداء!\n١ - أبو مريم وهو الثقفي. قال الحافظ:\n\" مجهول \".\n٢ - علي بن الحزور. قال:\n\" متروك شديد التشيع \".\n٣ - إسماعيل بن أبان وهو الغنوي الخياط الكوفي.\nقال الحافظ:\n\" متروك رمي بالوضع \".\n٤ - سليمان الشاذكوني وهو ابن داود. متهم بالوضع والكذب في الحديث. أورده\nالذهبي في \" الضعفاء \" وقال:\n\" قال ابن معين: كان يكذب. وقال البخاري: فيه نظر. وقال أبو حاتم: متروك\n\".\nومن هذا البيان والنقد تعلم تقصير الهيثمي حين قال في \" مجمع الزوائد \" (\n١٠/٢٨٦):\n\" رواه أبو يعلى، وفيه سليمان الشاذكوني وهو متروك \"!\nوأشار المنذري في \" الترغيب \" (٤/٩٦) إلى تضعيفه!\n<span data-type=\"title\" id=toc-1302>١٢٩٤ </span>- \" يا عائشة! إن أردت اللحوق بي، فليكفك من الدنيا كزاد الركب، ولا تستخلقي\nثوبا حتى ترقعيه، وإياك ومجالسة الأغنياء \".\nضعيف جدا\nأخرجه الترمذي (١/٣٢٩) وابن سعد في \" الطبقات \" (٨/١/٥٢) وابن أبي الدنيا\nفي \" ذم الدنيا \" (ق ١٠/٢) والحاكم (٤/٣١٢) وابن عدي في \" الكامل \" (ق\n١٩٨/١) والبغوي في \" شرح السنة \" (٣/٣٠٧/١) من طريق سعيد بن محمد الوراق عن\nصالح بن حسان عن عروة بن الزبير عن عائشة مرفوعا. وقال الترمذي:","vol":"3","page":457},{"text":"\" هذا حديث غريب، لا نعرفه إلا من حديث صالح بن حسان وسمعت محمدا (يعني\nالبخاري) يقول: هو منكر الحديث \".\nوقال ابن عدي:\n\" صالح بن حسان بعض أحاديثه فيه إنكار، وهو إلى الضعف أقرب منه إلى الصدق \".\nقلت: وقول البخاري المتقدم فيه يشعر أنه في منتهى الضعف عنده، على ما عرف من\nاصطلاحه في هذه الكلمة. ولهذا قال الحافظ في \" التقريب \":\n\" متروك \".\nولذلك فقد أخطأ الحاكم خطأ فاحشا حين قال:\n\" هذا حديث صحيح الإسناد \"! واغتر به الفقيه الهيتمي، فصححه في كتابه \" أسنى\nالمطالب في صلة الأقارب \" (ق ٤١/١) ولم يدر أن الذهبي قد تعقبه بقوله:\n\" قلت: الوراق عدم \".\nوهو كما قال، لكن الوراق لم يتفرد به فيما يبدو، فقد رأيت الحديث في \"\nأحاديث محمد بن عاصم \" لعبد الغني المقدسي (ق ١٥٢/١) من طريق أبي يحيى\nالحماني: حدثنا صالح بن حسان به.\nوأبو يحيى اسمه عبد الحميد بن عبد الرحمن وهو صدوق يخطىء من رجال الشيخين،\nفهو خير بكثير من مثل الوراق، فإعلال الذهبي الحديث به دون حسان مما لا يخفى\nما فيه!\nوقال المنذري في \" الترغيب \" (٤/٩٨):\n\" رواه الترمذي والحاكم والبيهقي من طريقه وغيرها كلهم من رواية صالح بن\nحسان وهو منكر الحديث عن عروة عنها. وقال الحاكم: \" صحيح الإسناد \"،\nوذكره رزين، فزاد فيه: قال عروة: فما كانت عائشة تستجد ثوبا حتى ترقع ثوبها\nوتنكسه، ولقد جاءها يوما من عند معاوية ثمانون ألفا فما أمسى عندها درهم،\nقالت لها جاريتها: فهلا اشتريت لنا منه لحما بدرهم؟ قالت: لوذكرتني لفعلت \".","vol":"3","page":458},{"text":"<span data-type=\"title\" id=toc-1303>١٢٩٥ </span>- \" من تواضع لله رفعه الله، وقال: انتعش رفعك الله، فهو في نفسه صغير، وفي\nأعين الناس عظيم، ومن تكبر خفضه الله، وقال: اخسأ خفضك الله، فهو في نفسه\nكبير، وفي أعين الناس صغير، حتى يكون أهو ن عليهم من كلب \".\nموضوع\nأخرجه الطبراني في \" المعجم الأوسط \" (رقم ٨٤٧٢) وعنه أبو نعيم في \" الحلية\n\" (٧/١٢٩) والحسن بن علي الجوهري في \" مجلس من الأمالي \" (ق ٦٦/٢)\nوالخطيب في \" تاريخ بغداد \" (٢/١١٠) من طريق سعيد بن سلام العطار: حدثنا\nسفيان الثوري عن الأعمش عن إبراهيم عن عابس بن ربيعة قال: سمعت عمر بن\nالخطاب يقول:\n\" يا أيها الناس تواضعوا فإني سمعت رسول الله ﷺ يقول: ... \"\nفذكره. وقال الطبراني وأبو نعيم والخطيب واللفظ لهما:\n\" غريب من حديث الثوري تفرد به سعيد بن سلام \".\nقلت: وهو كذاب كما في \" المجمع \" (٨/٨٢) وعزاه للطبراني في \" الأوسط \".\nوسكت عليه المنذري (٤/١٥) فأساء.","vol":"3","page":459},{"text":"<span data-type=\"title\" id=toc-1304>١٢٩٦ </span>- \" ائتوا المساجد حسرا ومقنعين، فإن ذلك من سيما (وفي لفظ: فإن العمائم\nتيجان) المسلمين \".\nموضوع\nرواه ابن عدي (ق ٣٣٨/٢) عن مبشر بن عبيد عن الحكم عن يحيى الجزار باللفظ\nالأول، وعن عبد الرحمن بن أبي ليل باللفظ الآخر عن علي بن أبي طالب\nمرفوعا، وقال:\n\" ومبشر هذا بين الأمر في الضعف، وعامة ما يرويه غير محفوظ \".\nقلت: قال الإمام أحمد:\n\" كان يضع الحديث \".\nوقال ابن حبان في \" الضعفاء والمتروكين \" (٣/٣٠):","vol":"3","page":459},{"text":"\" يروي عن الثقات الموضوعات، لا يحل كتابة حديثه إلا على جهة التعجب \".\nقلت: وهذا الحديث مما سود به السيوطي كتابه \" الجامع الصغير \"، فأورده فيه\nمن رواية ابن عدي باللفظ الأول، وأورده في \" الجامع الكبير \" باللفظ الآخر من\nرواية ابن عدي وابن عساكر، وقد أخرجه هذا في جزء \" أربعين حديثا في الطيلسان\n\" (ق ٥٤/١ رقم الحديث ٢٨)، من طريق مبشر هذا.\nولم يتنبه المناوي لهذا، فإنه بعد أن أعل اللفظ الأول بأن فيه مبشر بن عبيد\nوقال نقلا عن العراقي أنه متروك قال:\n\" ومن ثم رمز المؤلف لضعفه، لكن يشهد له ما رواه ابن عساكر بلفظ ... \".\nفذكره باللفظ الآخر! ومداره كالأول على ذاك الوضاع. وخفي هذا على اللجنة\nالقائمة على تحقيق \" الجامع الكبير \" فنقلوا كلام المناوي هذا وأقروه! فهكذا\nفليكن التحقيق، ومن لجنة من العلماء المتخصصين كما قال الدكتور محمد عبد\nالرحمن بيصار في تقديمه للكتاب (١/١/٣) وليس من محقق واحد! !\nومع أن المناوي أفاد عن العراقي أن مبشرا متروك كما تقدم وذلك يعني أن\nالإسناد ضعيف جدا، فإنه لم يلتزم ذلك فإنه قال في كتابه الآخر \" التيسير بشرح\nالجامع الصغير \" الذي هو كالمختصر لـ \" فيض القدير \" له:\n\" رواه ابن عدي عن علي أمير المؤمنين بسند ضعيف \"!\nولعل ذلك كان بسبب ما توهمه من الشاهد المزعوم، فالله المستعان، ومن عصمه\nفهو المعصوم.\n<span data-type=\"title\" id=toc-1305>١٢٩٧ </span>- \" لتقاتلن المشركين حتى تقاتل بقيتكم الدجال، على نهر بالأردن، أنتم شرقيه،\nوهم غربيه، وما أدري أين الأردن يؤمئذ من الأرض \".\nضعيف\nأخرجه ابن سعد في \" الطبقات \" (٧/٤٢٢) وابن أبي خيثمة في \" التاريخ \" (٢/٢٠٦ - مصورة الجامعة الإسلامية) وابن أبي عاصم في \" الآحاد \" (٢٦٥/٢","vol":"3","page":460},{"text":"- مصورة الجامعة أيضا) والبزار في \" مسنده \" (٤/١٣٨ - كشف الأستار)\nوالطبراني في \" مسند الشاميين \" (ص ١٢٣ - الجامعة) وأحمد بن عبد الله بن\nرزيق البغدادي في \" الأفراد والغرائب \" (٦/٢٥٦/١) وابن منده في \" المعرفة \"\n(٢/٢٠١/٢) والديلمي في \" مسند الفردوس \" (٤/١٨٦) من طرق عن محمد بن أبان\nالقرشي عن يزيد بن يزيد بن جابر عن بسر بن عبيد الله عن أبي إدريس الخولاني عن\nنهيك بن صريم السكوني مرفوعا.\nقلت: وهذا إسناد ضعيف، محمد بن أبان القرشي قال الذهبي في \" الميزان \":\n\" ضعفه أبو داود وابن معين، وقال البخاري: ليس بالقوي \".\nووافقه العسقلاني في \" اللسان \" ونقل تضعيفه عن أئمة آخرين منهم ابن حبان،\nونص كلامه في \" الضعفاء والمتروكين \" (٢/٢٦٠):\n\" كان ممن يقلب الأخبار، وله الوهم الكثير في الآثار \".\nوأما قول الهيثمي في \" مجمع الزوائد \" (٧/٣٤٩):\n\" رواه الطبراني والبزار، ورجال البزار ثقات \".\nوأقره الشيخ الأعظمي في تعليقه على \" كشف الأستار \" وذلك من أوهامهما، فإنه\nعند البزار من طريق محمد بن أبان القرشي أيضا. وفي اعتقادي أن سبب الوهم هو\nأنهما ظنا أنه محمد بن أبان بن وزير البلخي وهو ثقة حافظ من شيوخ البخاري،\nوليس به.\nكتبت هذا لما كثر السؤال عنه بمناسبة احتلال اليهود للضفة الغربية من الأردن أو\nحزيران الماضي سنة ١٩٦٧ م، أخزاهم الله وأذلهم، وطهر البلاد منهم ومن\nأعوانهم.\n<span data-type=\"title\" id=toc-1306>١٢٩٨ </span>- \" أبشر فإن الجالب إلى سوقنا كالمجاهد في سبيل الله، والمحتكر في سوقنا\nكالملحد في كتاب الله \".\nمنكر\nرواه الحاكم (٢/١٢) عن إسماعيل بن أبي أويس: حدثني محمد بن طلحة عن\nعبد الرحمن بن طلحة عن عبد الرحمن بن أبي بكر بن المغيرة عن عمه اليسع بن\nالمغيرة قال:","vol":"3","page":461},{"text":"مر رسول الله ﷺ برجل بالسوق يبيع طعاما بسعر هو أرخص من سعر\nالسوق، فقال: تبيع في سوقنا بسعر هو أرخص من سعرنا؟ قال: نعم. قال: صبرا\nواحتسابا؟ قال: نعم. قال: فذكره.\nسكت عليه الحاكم! وقال الذهبي:\n\" قلت: خبر منكر، وإسناد مظلم \".\nوأعله الحافظ العراقي بقوله في \" تخريج الإحياء \" (٤/١٨٩):\n\" وهو مرسل \".\nقلت: بل هو معضل، فإن اليسع هذا يروي عن عطاء بن أبي رباح وابن سيرين، ثم\nهو مع إرساله قال أبو حاتم فيه:\n\" ليس بالقوي \".\nوقال الحافظ:\n\" لين الحديث \".\nوعبد الرحمن بن أبي بكر بن المغيرة لم أجد من ذكره، ولعله من أجل ذلك وصف\nالذهبي إسناده بأنه مظلم!\nوأما محمد بن طلحة عن عبد الرحمن بن طلحة، ففي الرواة محمد بن طلحة بن\nعبد الرحمن بن طلحة التيمي، فلعله هو ولكن تحرف على بعض النساخ أوالرواة لفظ\n(ابن) إلى (عن) . والله أعلم، وقد قال الذهبي فيه:\n\" وثق \".\nوقال أبو حاتم:\n\" لا يحتج به \".\nثم رأيت ما يشهد لما قلته من التحريف، وهو أن الحافظ المزي ذكر في ترجمة محمد\nابن طلحة بن عبد الرحمن بن طلحة أنه روى عنه إسماعيل بن أبي أويس. وهذا\nالحديث من روايته عنه كما ترى.","vol":"3","page":462},{"text":"<span data-type=\"title\" id=toc-1307>١٢٩٩ </span>- \" إن العبد ليتكلم بالكلمة لا يلقي لها بالا يرفعه الله بها درجات.. \".\nضعيف\nأخرجه البخاري (٦٤٧٨ فتح) وأحمد (٢/٣٣٤) والمروزي في \" زوائد الزهد \" (\n٤٣٩٣) والبيهقي في \" الشعب \" (٢/٦٧/١) من طريق عبد الرحمن بن عبد الله بن\nدينار، عن أبيه عن أبي صالح، عن أبي هريرة مرفوعا به.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: سوء حفظ عبد الرحمن هذا مع كونه قد احتج به البخاري، فقد خالفوه\nوتكلموا فيه من قبل حفظه، وليس في صدقه.\n١ - قال يحيى بن معين: \" حدث يحيى القطان عنه، وفي حديثه عندي ضعف \".\nرواه العقيلي في \" الضعفاء \" (٢/٣٣٩/٩٣٦)، وابن عدي في \" الكامل \" (٤/١٦٠٧\n) .\n٢ - قال عمرو بن علي: لم أسمع عبد الرحمن (يعني ابن مهدي) يحدث عنه بشيء قط.\nرواه ابن عدي.\n٣ - وقال أبو حاتم: \" فيه لين، يكتب حديثه ولا يحتج به \".\nرواه ابن أبي حاتم في \" الجرح والتعديل \" (٢/٤/٢٥٤) .\n٤ - قال ابن حبان في \" الضعفاء \" (٢/٥١):\n\" كان ممن ينفرد عن أبيه بما لا يتابع عليه مع فحش الخطأ في روايته، لا يجوز\nالاحتجاج بخبره إذا انفرد، كان يحيى القطان يحدث عنه، وكان محمد بن إسماعيل\nالبخاري ممن يحتج به في كتابه ويترك حماد بن سلمة \".\n٥ - وقال ابن عدي في آخر ترجمته بعد أن ساق له عدة أحاديث: \" بعض ما يرويه\nمنكر لا يتابع عليه، وهو في جملة من يكتب حديثه من الضعفاء \".","vol":"3","page":463},{"text":"٦ - وقال الدارقطني:\n\" خالف فيه البخاري الناس، وليس بمتروك \".\n٧ - وأورده الذهبي في \" الضعفاء \" وقال:\n\" وثق، وقال ابن معين: في حديثه ضعف \".\nوتبنى في \" الكاشف \" قول أبي حاتم في تليينه.\n٨ - ولخص هذه الأقوال ابن حجر في \" التقريب \" فقال: \" صدوق يخطىء \".\nولا يخالف هؤلاء قول ابن المديني: \" صدوق \". وقول البغوي: \" صالح الحديث \"\n، لأن الصدق لا ينافي سوء الحفظ. وأما قول البغوي فشاذ مخالف لمن تقدم ذكرهم\nفهم أكثر وأعلم، وكأنه لذلك لم يورده الحافظ في ترجمة عبد الرحمن هذا من \"\nمقدمة الفتح \" (ص ٤١٧) بل ذكر قول الدارقطني وغيره من الجارحين، ولم يستطع\nأن يرفع من شأنه إلا بقوله:\n\" ويكفيه رواية يحيى القطان عنه \".\nوقد ساق له حديثا (ص ٤٦٢) مما انتقده الدارقطني على البخاري لزيادة تفرد بها\n، فقال الدارقطني:\n\" لم يقل هذا غير عبد الرحمن، وغيره أثبت منه وباقي الحديث صحيح \".\nولم يتعقبه الحافظ بشيء بل أقره فراجعه إن شئت.\nوبالجملة فضعف هذا الراوي بعد اتفاق أولئك الأئمة عليه أمر لا ينبغي أن يتوقف\nفيه باحث، أويرتاب فيه منصف.\nوإن مما يؤكد ذلك ما يلي:\nوالأخرى: مخالفة الإمام مالك إياه في رفعه، فقال في \" موطئه \" (٣/١٤٩):\nعن عبد الله بن دينار عن أبي صالح السمان أنه أخبره أن أبا هريرة قال: فذكره\nموقوفا عليه وزاد:","vol":"3","page":464},{"text":"\" في الجنة \".\nفرواية مالك هذه موقوفا مع هذه الزيادة يؤكد أن عبد الرحمن لم يحفظ الحديث فزاد\nفي إسناده فجعله مرفوعا إلى النبي ﷺ، ونقص من متنه ما زاده\nفيه جبل الحفظ الإمام مالك رحمه الله تعالى. وثمة دليل آخر على قلة ضبطه أن\nفي الحديث زيادة شطر آخر بلفظ:\n\" وإن العبد ليتكلم بالكلمة من سخط الله لا يلقي لها بالا يهو ي بها في جهنم \".\nفقد أخرجه الشيخان من طريق أخرى عن أبي هريرة مرفوعا به إلا أنه قال:\n\".. ما يتبين فيها يزل بها في النار أبعد مما بين المشرق والمغرب \".\nوعند الترمذي وحسنه بلفظ:\n\".. لا يرى بها بأسا يهو ي بها سبعين خريفا في النار \".\nوقد خرجت هذه الطريق الصحيحة مع شاهد لها في \" سلسلة الأحاديث الصحيحة \" برقم\n(٥٤٠) . ثم خرجت له شاهدا من غير حديث أبي هريرة برقم (٨٨٨) .\nوبعد فقط أطلت الكلام على هذا الحديث وراويه دفاعا عن السنة ولكي لا يتقول\nمتقول، أويقول قائل من جاهل أوحاسد أومغرض:\nإن الألباني قد طعن في \" صحيح البخاري \" وضعف حديثه، فقد تبين لكل ذي بصيرة\nأنني لم أحكم عقلي أورأيي كما يفعل أهل الأهواء قديما وحديثا، وإنما تمسكت\nبما قاله العلماء في هذا الراوي وما تقتضيه قواعدهم في هذا العلم الشريف\nومصطلحه من رد حديث الضعيف، وبخاصة إذا خالف الثقة. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-1308>١٣٠٠ </span>- \" آخر قرية من قرى الإسلام خرابا المدينة \".\nضعيف\nرواه الترمذي (٢/٣٢٦) وابن حبان (١٠٤١) وأبو عمرو الداني في \" السنن\nالواردة في الفتن \" (٦٨ - ٦٩) عن سلم بن جنادة قال: حدثني أبي عن هشام بن\nعروة عن أبيه عن أبي هريرة مرفوعا. وقال الترمذي:","vol":"3","page":465},{"text":"\" هذا حديث حسن غريب، لا نعرفه إلا من حديث جنادة عن هشام بن عروة، قال:\nتعجب محمد بن إسماعيل من حديث أبي هريرة هذا \".\nوقال المناوي في \" فيض القدير \":\n\" رمز المصنف لضعفه، وهو كما قال، فإن الترمذي ذكر في \" العلل \" أنه سأل عنه\nالبخاري؟ فلم يعرفه، وجعل يتعجب منه، وقال: كنت أرى أن جنادة هذا مقارب\nالحديث انتهى. وقد جزم بضعف جنادة المذكور جمع منهم المزي وغيره \".\nقلت: وفي \" التهذيب \":\n\" قال أبو زرعة: ضعيف. وقال أبو حاتم: ضعيف الحديث؛ ما أقربه من أن يترك\nحديثه، عمد إلى أحاديث موسى بن عقبة فحدث بها عن عبيد الله بن عمر. وذكره\nابن حبان في \" الثقات \". قلت: وقال الساجي: حدث عن هشام بن عروة حديثا\nمنكرا \".\nقلت: ولعله يعني هذا. ثم ذكر أنه وثقه ابن خزيمة أيضا، وكأن ابن حبان أخذ\nتوثيقه عنه فإنه شيخه، وهما متساهلان في التوثيق، كما هو معلوم عند أهل\nالعلم والتحقيق، فتضعيف من ضعفه أولى بالاعتماد منهما.\n<span data-type=\"title\" id=toc-1309>١٣٠١ </span>- \" طلب الحلال جهاد، وإن الله يحب المؤمن المحترف \".\nضعيف\nأخرجه محمد بن مخلد في \" فوائده \" من طريق ابن فضيل عن ليث عن مجاهد عن ابن\nعباس مرفوعا.\nوكذا رواه القضاعي في \" مسند الشهاب \" (٩/٢/٨٩/٢) وكتب بعض الحفاظ وأظنه\nابن المحب، كتب على الهامش بجانبه:\n\" ساقط \".\nقلت: وعلته ليث وهو ابن أبي سليم، ضعيف كان اختلط.\nومن طريقه أخرج الشطر الأول منه ابن عدي في \" الكامل \" (٣١٢/١) لكنه جعله من\nمسند ابن عمر. وهو رواية لابن مخلد بالشطر الثاني فقط.\nوكذلك أورده ابن أبي حاتم في \" العلل \" (٢/١٢٨) وقال عن أبيه:","vol":"3","page":466},{"text":"\" هذا حديث منكر \".\nوللشطر هذا طريق أخرى عن ابن عمر أخرجه ابن عدي (٢٤/١) من طريق أبي الربيع\nالسمان عن عاصم بن عبيد الله عن سالم عنه.\nوكذلك أخرجه الطبراني في \" الكبير \" (٣/١٩٣/٢) وفي \" الأوسط \" (رقم - ٩٠٩٧\n) والباغندي في \" حديث شيبان وغيره \" (١٩٠/١) وقال الطبراني:\n\" لا يروى عن ابن عمر إلا بهذا الإسناد، تفرد به أبو الربيع \".\nقلت: واسمه أشعث بن سعيد السمان وهو متروك كما في \" التقريب \".\nومن هذا التخريج يتبين تقصير الهيثمي بإعلاله الحديث بعاصم فقط! قال في \"\nالمجمع \" (٤/٦٢):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \" وفيه عاصم بن عبيد الله وهو ضعيف \"!\nوإن كان لابد من الاقتصار في الإعلال على أحدهما فإعلاله بأبي الربيع أولى\nلأنه أضعف الرجلين. وقد ساق الذهبي الحديث في ترجمته في جملة ما أنكر عليه من\nالأحاديث.\n<span data-type=\"title\" id=toc-1310>١٣٠٢ </span>- \" آفة الحديث الكذب، وآفة العلم النسيان، وآفة الحلم السفه، وآفة العبادة\nالفترة، وآفة الظرف الصلف، وآفة الشجاعة البغي، وآفة السماحة المن،\nوآفة الجمال الخيلاء \".\nموضوع\nرواه الطبراني في \" الكبير \" (٢٦٨٨) والقضاعي في \" مسند الشهاب \" (٨/٢) عن\nمحمد بن عبد الله أبو رجاء الحبطي عن أبي إسحاق عن الحارث أن عليا رضي الله\nعنه قال: فذكره مرفوعا.\nثم رواه هو وأبو بكر الأبهري في \" الفوائد المنتقاة \" (ق ١٣٦/٢ - ١٣٨/٢) عن\nحماد بن عمرو النصيبي أبي إسماعيل عن السري بن خالد عن جعفر بن محمد عن أبيه عن\nجده علي به وزاد:","vol":"3","page":467},{"text":"\" وآفة الظرف الصلف، وآفة الجود السرف، وآفة الدين الهو ى \".\nقلت: وكتب أحد المحدثين - وأظنه ابن المحب - على الهامش أنه حديث موضوع.\nقلت: وذلك لظهو ر الصنع والوضع في متنه، وآفته الحارث؛ وهو الأعور\nالهمداني ضعيف متهم.\nوفي الطريق الأخرى النصيبي وهو وضاع. والسري بن خالد مجهول.\nوأخرجه الديلمي في \" مسنده \" (١/١/٧٧) من طريق ابن لال عن محمد بن بكير\nالحضرمي حدثنا الحسن بن عبد الحميد الكوفي عن أبيه عن جعفر بن محمد به.\nوالحسن هذا متهم، قال الذهبي:\n\" لا يدرى من هو، روى عنه محمد بن بكير حديثا موضوعا في ذكر علي ﵇ \".\nوكذا في \" اللسان \".\nوالحديث من أحاديث \" الجامع الصغير \" الموضوعة وما أكثرها فيه، فكن على ذكر\nمنها وحذر.\n<span data-type=\"title\" id=toc-1311>١٣٠٣ </span>- \" آفة العلم النسيان، وإضاعته أن تحدث به غير أهله \".\nضعيف\nرواه أبو سعيد الأشج في \" حديثه \" (٢٢٢/١) حدثنا أبو أسامة عن الأعمش قال\n: قال رسول الله ﷺ.\nورواه أبو الحسين الأبنوسي في \" الفوائد \" (٢٤/٢) عن علي بن الحسين قال:\nحدثنا أبو داود عن الأعمش قال: كان يقال: فذكره ولم يرفعه.\nقلت: والوقف أصح، والمرفوع ضعيف معضل.","vol":"3","page":468},{"text":"<span data-type=\"title\" id=toc-1312>١٣٠٤ </span>- \" آل محمد كل تقي \".\nضعيف جدا\nوهو من حديث أنس، وله عنه ثلاث طرق:","vol":"3","page":468},{"text":"الأولى: عن نافع أبي هرمز قال: سمعت أنس بن مالك قال: قيل: يا رسول الله من\nآل محمد؟ قال: كل تقي.\nأخرجه أبو بكر الشافعي في \" الرباعيات \" (٢/١٩/٢) وأبو الشيخ في \" عواليه \"\n(٢/٣٤/١) وتمام في \" الفوائد \" (٢٣٩/٢) وأبو بكر الكلاباذي في \" مفتاح\nالمعاني \" (١٤٩/١) وكذا العقيلي في \" الضعفاء \" (٤٣٥) وقال:\n\" لا يتابع عليه - يعني أبا هرمز - الغالب على حديثه الوهم \".\nقلت: قال الذهبي في \" الميزان \":\n\" ضعفه أحمد وجماعة، وكذبه ابن معين مرة، وقال أبو حاتم: متروك ذاهب\nالحديث، وقال النسائي: ليس بثقة \".\nثم ساق له هذا الحديث.\nالثانية: قال أبو بكر الشافعي: حدثنا محمد بن سليمان: حدثنا أبو نعيم:\nحدثنا مصعب بن سليم الزهري قال: سمعت أنس بن مالك به.\nقلت: وهذا إسناد واه جدا، رجاله ثقات، رجال مسلم غير محمد بن سليمان هذا\nوهو ابن هشام أبو جعفر الخزاز المعروف بابن بنت مطر الوراق، وهو متهم.\nقال الذهبي: \" ضعفوه بمرة. قال ابن حبان: لا يجوز الاحتجاج به بحال. وقال\nابن عدي: يوصل الحديث ويسرق \". ثم ساق له أحاديث من أكاذيبه!\nالثالثة: عن نعيم بن حماد: حدثنا نوح بن أبي مريم عن يحيى بن سعيد الأنصاري\nعن أنس بن مالك به وزاد: \" إن أولياؤه إلا المتقون \".\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٦٣) وقال: \" تفرد به نعيم \".\nقلت: وهو ضعيف. لكن شيخه نوح بن أبي مريم كذاب فهو آفته. لكن تابعه محمد بن\nمزاحم: حدثنا النضر بن محمد الشيباني عن يحيى بن سعيد به.\nأخرجه الديلمي في \" مسنده \" (١/١/٧٥) وسكت عنه الحافظ في مختصره، ومحمد بن\nمزاحم وهو أخوالضحاك بن مزاحم؛ متروك الحديث كما قال أبو حاتم،","vol":"3","page":469},{"text":"وشيخه\nالنضر بن محمد الشيباني لم أعرفه.\nوجملة القول أن الحديث ضعيف جدا، لشدة ضعف رواته وتجرده من شاهد يعتبر به.\n<span data-type=\"title\" id=toc-1313>١٣٠٥ </span>- \" أوقد على النار ألف سنة حتى احمرت، ثم أوقد عليها ألف سنة حتى ابيضت، ثم\nأوقد عليها ألف سنة حتى اسودت، فهي سوداء مظلمة \".\nضعيف\nأخرجه الترمذي (٣/٣٤٦ - تحفة) وابن ماجه (٢/٥٨٧) قالا: حدثنا عباس بن\nمحمد الدوري البغدادي، وابن أبي الدنيا في \" صفة النار \" (ق ٩/١) حدثني أبو\nالفضل مولى بني هاشم قالا: نا يحيى بن أبي بكير: نا شريك عن عاصم عن أبي صالح\nعن أبي هريرة عن النبي ﷺ قال: فذكره.\nوقال الترمذي وحده:\n\" حدثنا سويد بن نصر أنا عبد الله عن شريك عن عاصم عن أبي صالح أورجل آخر عن\nأبي هريرة نحوه، ولم يرفعه وحديث أبي هريرة في هذا موقوف أصح، ولا أعلم\nأحدا رفعه غير يحيى بن أبي بكير عن شريك \".\nقلت: يحيى هذا ثقة محتج به في الصحيحين، فلا مجال للغمز منه، ولا سيما\nوفوقه شريك وهو ابن عبد الله النخعي القاضي وهو سيء الحفظ كما مر في هذه\nالسلسلة مرارا، فهو علة الحديث، ويؤكد ذلك اضطرابه فيه فتارة يرفعه وأخرى\nيوقفه، وتارة يجزم في إسناده فيقول: عن أبي صالح، وتارة يشك فيه فيقول: \"\nعن أبي صالح أوعن رجل آخر \"، وذلك من علامات قلة ضبطه وسوء حفظه فلا جرم\nضعفه أهل العلم والمعرفة بالرجال، فالحديث ضعيف مرفوعا وموقوفا.\nنعم قد صح بعضه عن أبي هريرة موقوفا، أخرجه مالك في \" الموطأ \" (٣/١٥٦) عن\nعمه أبي سهيل بن مالك عن أبيه عن أبي هريرة أنه قال:\n\" أترونها حمراء كناركم هذه؟ لهي أسود من القار. والقار الزفت \".","vol":"3","page":470},{"text":"قلت: وهذا سند صحيح على شرط الشيخين، ولولا أنه يحتمل أن يكون من\nالإسرائيليات لقلت - كما قال غيري - إنه في حكم الموضوع. والله أعلم.\nوالحديث قال ابن كثير في تفسيره (٤/٥٤٤) بعد أن ذكره من المصدرين السابقين:\n\" وقد روي هذا من حديث أنس، وعمر بن الخطاب \".\nقلت: حديث أنس ضعيف الإسناد، ومع ذلك فهو مختصر ليس فيه إلا الجملة الأخيرة\nمنه في حديث آخر بلفظ:\n\" ونار جهنم سوداء مظلمة \".\nقال الهيثمي في \" مجمع الزوائد \" (١٠/٣٨٨):\n\" رواه البزار، ورجاله ضعفاء على توثيق لين فيهم \".\nقلت: فيه تساهل ظاهر، فإن من رجاله زائد بن أبي الرقاد كما تبين من الرجوع\nإلى \" كشف الأستار \" (٣٤٨٩) .\nوقد أورده الذهبي في \" الضعفاء \" وقال: \" قال البخاري: منكر الحديث \".\nوأما حديث عمر فواه جدا، بل آثار الوضع عليه لائحة فلابد من ذكره على طوله،\nوهو الآتي بعده.\nهذا الحديث من الأحاديث الكثيرة الضعيفة التي ضخم بها الشيخ الصابوني الحلبي\nكتابه \" مختصر تفسير ابن كثير \" (٣/٦٧٠) وما كنت لأهتم بذلك لولا أنه تشبع\nبما لم يعط وزعم في مقدمته أنه اقتصر فيه على الأحاديث الصحيحة، وواقع\nالكتاب يكذبه. وقد كنت بينت ذلك بيانا شافيا، مع بعض الأمثلة في مقدمة\nالمجلد الرابع من \" الصحيحة \"، وهذا الحديث من الأمثلة الجديدة على ذلك،\nوتقدم غيره.\nثم اطلعت على \" مختصر تفسير ابن كثير \" للشيخ نسيب الرفاعي الحلبي، فإذا به قد\nسبق ابن بلده إلى هذا الزعم الكاذب في مقدمته، وأخل به كإخلاله أوأشد، فقد\nزاد عليه في التشبع بما لم يعط: أنه وضع في آخر كل مجلد فهرسا لأحاديثه صدر كل\nحديث منها بذكر مرتبته بقوله: \" صح \"، \" حسن \" وأحيانا \" مرسل \" \" ض \" كل\nذلك بمحض رأيه غير","vol":"3","page":471},{"text":"مستند في ذلك إلى عالم بهذا الفن حتى ولا إلى ابن كثير نفسه\n، ولا مجال الآن لضرب الأمثلة، وقد مر شيء منها، ثم إني أذكر أنني خرجت\nمثالا واحدا منها صححه بجهل بالغ، وفي إسناده عند ابن كثير من قال فيه ابن\nمعين: كذاب يضع الحديث، وسيأتي هذا الحديث برقم (٥٦٥٥) بإذن الله تعالى.\nكتبت هذا نصحا للقراء وتحذيرا، والله المستعان من المتاجرين بادعاء العلم في\nآخر الزمان.\n<span data-type=\"title\" id=toc-1314>١٣٠٦ </span>- \" يا جبريل مالي أراك متغير اللون؟ فقال: ما جئتك حتى أمر الله ﷿\nبمفاتيح النار، فقال رسول الله ﷺ: يا جبريل صف لي النار،\nوانعت لي جهنم، فقال جبريل: إن الله ﵎ أمر بجهنم فأوقد عليها\nألف عام حتى ابيضت، ثم أمر فأوقد عليها ألف عام حتى احمرت، ثم أمر فأوقد\nعليها ألف عام حتى اسودت، فهي سوداء مظلمة، لا يضيء شررها، ولا يطفأ لهبها\n، والذي بعثك بالحق لوأن ثوبا من ثياب النار علق بين السماء والأرض لمات من\nفي الأرض جميعا من حره، والذي بعثك بالحق لوأن خازنا من خزنة جهنم برز إلى\nأهل الدنيا فنظروا إليه لمات من في الأرض كلهم من قبح وجهه ومن نتن ريحه،\nوالذي بعثك بالحق لوأن حلقة من حلق سلسلة أهل النار التي نعت الله في كتابه\nوضعت على جبال الدنيا لا رفضت وما تقارت حتى تنتهي إلى الأرض السفلى، فقال\nرسول الله ﷺ: حسبي يا جبريل لا يتصدع قلبي فأموت قال: فنظر\nرسول الله ﷺ إلى جبريل وهو يبكي، فقال: تبكي يا جبريل؟\nوأنت من الله بالمكان الذي أنت به! قال: ومالي لا أبكي؟ أنا أحق بالبكاء\nلعلي أن أكون في علم الله على غير الحال التي أنا عليها، وما أدري لعلي أبتلى\nبمثل ما ابتلي به إبليس، فقد كان من","vol":"3","page":472},{"text":"الملائكة، وما يدريني لعلي أبتلى بمثل\nما ابتلي به هاروت وماروت، قال: فبكى رسول الله ﷺ وبكى\nجبريل ﵇، فما زالا يبكيان حتى نوديا: أن يا جبريل ويا محمد: إن\nالله ﷿ قد أمنكما أن تعصيا. فارتفع جبريل ﵇، وخرج رسول الله\nﷺ فمر بقوم من الأنصار يضحكون ويلعبون، فقال: أتضحكون\nووراءكم جهنم؟ ! لوتعلمون ما أعلم لضحكتم قليلا، ولبكيتم كثيرا، ولما\nأسغتم الطعام والشراب، ولخرجتم إلى الصعدات تجأرون إلى الله ﷿. فنودي\n: يا محمد: لا تقنط عبادي، إنما بعثتك ميسرا، ولم أبعثك معسرا، فقال\nرسول الله ﷺ: سددوا، وقاربوا \".\nموضوع بهذا السياق والتمام\nأخرجه ابن أبي الدنيا في \" صفة النار \" (ق ٩/١) والطبراني في المعجم الأوسط (٢٧٥٠ - بترقيمي لمصورة الجامعة الإسلامية) عن سلام الطويل عن الأجلح بن\nعبد الله الكندي عن عدي بن عدي الكندي قال: قال: عمر بن الخطاب: جاء\nجبريل إلى النبي ﷺ في حين غير حينه الذي كان يأتيه فيه، فقام\nإليه رسول الله ﷺ فقال: فذكره. وقال الطبراني:\n\" لا يروى هذا الحديث عن عمر إلا بهذا الإسناد تفرد به سلام \".\nقلت: وقال الهيثمي (١٠/٣٨٦ - ٣٨٧) بعد ما عزاه للطبراني:\n\" وهو مجمع على ضعفه \".\nقلت: وقد اتهمه غير واحد بالكذب والوضع كما تقدم غير ما مرة، وقال ابن\nحبان في \" الضعفاء والمتروكين \":\n\" يروي عن الثقات الموضوعات كأنه كان المتعمد لها \".\nقلت: وفي هذا الحديث ما يؤكد ما اتهموه به أعظمها قوله في إبليس: \" كان من\nالملائكة \" وهذا خلاف القرآن: \" وكان من الجن ففسق عن أمر ربه \". ثم إن\nالملائكة","vol":"3","page":473},{"text":"خلقت من نور كما في \" صحيح مسلم \"، وهو مخرج في \" الصحيحة \" (٤٥٨)\n، وأما إبليس فخلق من نار كما في القرآن والحديث.\nونحوه قوله: \" ما ابتلي به هاروت وماروت، فإنه يشير إلى ما يروى من قصتهما\nمع الزهرة ومراودتهما إياها وشربهما الخمر وقتلهما الصبي، وهي قصة باطلة\nمخالفة للقرآن أيضا كما سبق بيانه في المجلد الأول برقم (١٧٠) .\nولا يفوتني التنبيه أن قوله: \" لوتعلمون ... \" إلى قوله: \" تجأرون إلى الله\n﷿ \" قد جاء طرفه الأول في \" الصحيحين \"، والباقي عند الحاكم وغيره،\nفانظر الحديث الآتي إن شاء الله برقم (٤٣٥٤) . وتخريج \" فقه السيرة \" (ص\n٤٧٩) .\n<span data-type=\"title\" id=toc-1315>١٣٠٧ </span>- \" استعيذوا بالله من المغاقر، قيل: وما المغاقر؟ قال: الإمام الجائر الذي\nإن أحسنت لم يقبل، وإن أسأت لم يتجاوز، ومن جار السوء الذي عينه تراك\nوقلبه يرعاك، وإن رأى خيرا دفنه، وإن رأى شرا أذاعه \".\nضعيف جدا\nأخرجه ابن عدي في \" الكامل \" (ق ١٧٤/١) عن أحمد بن إسماعيل المدني: حدثنا\nسعد بن سعيد المقبري عن أخيه عن جده عن أبي هريرة مرفوعا. وقال:\n\" وهذا أخاف أن يكون البلاء فيه من أحمد بن إسماعيل المدني، وهو الذي يقال\nله: أبو حذافة، ضعيف جدا، لا من سعد بن سعيد \".\nوتعقبه الذهبي بقوله في أحمد هذا في \" الميزان \":\n\" لم ينقم على أبي حذافة متن، بل إسناد، ولم يكن ممن يتعمد \". يعني الكذب.\nقلت: فالأرجح أن آفة هذا الحديث هو أخوسعد هذا المذكور في الإسناد، واسمه\nعبد الله بن سعيد المقبري فقد قال فيه يحيى بن سعيد:\n\" استبان لي كذبه في مجلس \".\nوقال الذهبي:\n\" ساقط بمرة \".","vol":"3","page":474},{"text":"وللحديث طريق آخر عن أبي هريرة مرفوعا نحوه، وإسناده ضعيف جدا أيضا،\nوسيأتي بيان ذلك برقم (٣٤١٢) .\n<span data-type=\"title\" id=toc-1316>١٣٠٨ </span>- \" من قال: لا إله إلا الله دخل الجنة، ووجبت له الجنة ومن قال: سبحان الله\nوبحمده مائة كتب الله له ألف حسنة وأربعا وعشرين حسنة، قالوا:\nيا رسول الله إذا لا يهلك منا أحد؟ قال: بلى، إن أحدكم ليجيء بالحسنات لو\nوضعت على جبل أثقلته، ثم تجيء النعم، فتذهب بتلك، ثم يتطاول الرب بعد ذلك\nبرحمته \".\nموضوع\nأخرجه الحاكم (٤/٢٥١) من طريق أحمد بن شريح أنبأ محمد بن يونس السامي (١) .\nحدثنا يحيى بن شعبة بن يزيد: حدثني إسحاق بن عبد الله بن أبي طلحة الأنصاري\nعن أبيه عن جده ﵁ قال: قال رسول الله ﷺ: فذكره\nوقال:\n\" صحيح الإسناد شاهد لحديث سليمان بن هرم \".\nقلت: ووافقه الذهبي، وذلك من أوهامه، فإن يحيى بن شعبة بن يزيد، وأحمد\nابن شريح لم أجد لهما ترجمة. ومحمد بن يونس؛ هو الكديمي، وهو واه جدا،\nاتهمه غير واحد بالكذب والوضع، فأنى لحديثه الصحة، ولا سيما من فوقه ومن\nدونه مجهول.\n_________\n(١) الأصل (اليمامي) والتصحيح من \" التهذيب \" و\" تاريخ الخطيب \" و\" المشتبه \" للذهبي. اهـ","vol":"3","page":475},{"text":"<span data-type=\"title\" id=toc-1317>١٣٠٩ </span>- \" ثلاثون خلافة نبوة، وثلاثون نبوة وملك، وثلاثون ملك وتجبر، وما وراء\nذلك فلا خير فيه \".\nضعيف\nأخرجه يعقوب بن سفيان في \" تاريخه \" (٢/٣٦١) والطبراني في \" المعجم الأوسط \"\n(٩٤٢٤ - بترقيمي) من طريق مطر بن العلاء الفزاري قال: حدثنا عبد الملك بن\nيسار الثقفي قال: حدثني أبو أمية الشعباني - وكان قد أدرك الجاهلية - قال:\nحدثني معاذ بن جبل مرفوعا، واللفظ ليعقوب، وليس عند الطبراني الثلاثون\nالأولى","vol":"3","page":475},{"text":"وقال: \" لا يروى عن أبي أمية إلا بهذا الإسناد، تفرد به سليمان بن عبد الرحمن \".\nقلت: هو ثقة، لكن شيخه مطر بن العلاء الفزاري شبه مجهول، لم يذكروا له راويا\nغير سليمان هذا، وقال ابن أبي حاتم (٤/١/٢٨٩) عن أبيه: \" هو شيخ \".\nوترجم له ابن عساكر في \" تاريخ دمشق \" (١٦/٢٩٥ - ٢٩٦) ولم يذكر فيه سوى قول\nأبي حاتم هذا. وأما ابن حبان فذكره في تبع أتباع التابعين من \" ثقاته \" (\n٩/١٨٩) .\nولم يقف الهيثمي له على ترجمة فقال (٥/١٩٠) بعد أن عزاه لأوسط الطبراني:\n\" وفيه مطر بن العلاء الرملي ولم أعرفه، وبقية رجاله الثقات \".\nوفي الإسناد علة أخرى، وهي أبو أمية الشعباني واسمه (يحمد) وهو مجهول\nالحال كما يبدو من ترجمته في \" التهذيب \"، فإنه ذكره من رواية ثلاثة عنه غير\nمعروفين: عمرو بن جارية اللخمي، وعبد الملك بن سفيان الثقفي، وعبد السلام\nابن مكلبة، ولم يوثقه غير ابن حبان ذكره (٥/٥٥٨) من رواية الأول فقط عنه،\nوفي \" التقريب \":\n\" مقبول \".\nوالأول منهم لم يوثقه أيضا غير ابن حبان (٧/٢١٨)، وقال فيه الحافظ:\n\" مقبول \". وبيض له الذهبي في \" الكاشف \".\nوالثاني عبد الملك بن سفيان الثقفي لم أجد له ترجمة ولا في \" ثقات ابن حبان \".\nوالثالث عبد السلام بن مكلبة لم أجده إلا برواية واحد عنه عند ابن أبي حاتم (٣/١/٤٧) فقط.\nثم إن في متن الحديث نكارة من وجوه أهمها قوله في آخره: \" وما وراء ذلك فلا\nخير فيه \"، فإنه مخالف لقوله ﷺ في حديث حذيفة بعد أن ذكر\nالملك الجبري:\n\" ثم تكون خلافة على منهاج النبوة، ثم سكت \".\nوهو مخرج في \" الصحيحة \" (٥) .\n<span data-type=\"title\" id=toc-1318>١٣١٠ </span>- \" أفضل الأعمال الحب في الله، والبغض في الله \".\nضعيف\nأخرجه أبو داود (٤٥٩٩) من طريق يزيد بن أبي زياد عن مجاهد عن","vol":"3","page":476},{"text":"رجل عن أبي ذر\nقال: قال رسول الله ﷺ:\nقلت: وهذا سند ضعيف من أجل الرجل الذي لم يسهم فهو مجهول. وأيضا فإن يزيد\nابن أبي زياد وهو القرشي الهاشمي مولاهم الكوفي ضعيف لسوء حفظه. وسيأتي من\nرواية أحمد بلفظ: \" أحب الأعمال ... \" (١٨٣٣) .\n<span data-type=\"title\" id=toc-1319>١٣١١ </span>- \" مفاتيح الجنة شهادة أن لا إله إلا الله \".\nضعيف\nأخرجه أحمد (٥/٢٤٢) والبزار (رقم - ٢ كشف الأستار) عن إسماعيل بن عياش عن\nعبد الله بن عبد الرحمن بن أبي حسين عن شهر بن حوشب عن معاذ بن جبل قال:\nقال رسول الله ﷺ: فذكره. وقال البزار:\n\" شهر لم يسمع من معاذ \".\nقلت: وهذا إسناد ضعيف، شهر ضعيف لسوء حفظه، ثم إنه منقطع بين شهر ومعاذ،\nكما أفاده البزار.\nوإسماعيل بن عياش ثقة، ولكنه ضعيف في روايته عن غير الشاميين، وهذه منها،\nفإن شيخه ابن أبي حسين مكي.","vol":"3","page":477},{"text":"<span data-type=\"title\" id=toc-1320>١٣١٢ </span>- \" جاءني جبريل فقال: يا محمد! إذا توضأت فانتضح \".\nمنكر\nأخرجه الترمذي (١/٧١/٥٠) وابن ماجه (١/١٥٧/٤٦٣) والعقيلي في \" الضعفاء \"\n(ص ٨٥) من طريق الحسن بن علي الهاشمي عن عبد الرحمن الأعرج عن أبي هريرة:\n\" أن جبريل ﵇ علم النبي ﷺ الوضوء فقال.. \" فذكره.\nوقال الترمذي:\n\" هذا حديث غريب. وسمعت محمدا (يعني: البخاري) يقول: الحسن بن علي\nالهاشمي منكر الحديث \".\nقلت: وهو متفق على تضعيفه. وقال العقيلي:\n\" لا يتابع عليه من هذا الوجه، وقد روي بغير هذا الإسناد بإسناد صالح \".","vol":"3","page":477},{"text":"قلت: وكأنه يعني ما رواه ابن لهيعة عن عقيل عن الزهري عن عروة قال: حدثنا\nأسامة بن زيد عن أبيه زيد بن حارثة قال: قال رسول الله ﷺ:\n\" علمني جبرائيل الوضوء، وأمرني أن أنضح تحت ثوبي لما يخرج من البول بعد\nالوضوء \".\nأخرجه ابن ماجه (رقم ٤٦٢) والبيهقي (١/١٦١) وأحمد (٤/١٦١) من طرق عن\nابن لهيعة به، والسياق لابن ماجه، وسياق الآخرين ليس فيه الأمر بالنضح،\nوإنما هو من فعله ﷺ، وكأن هذا الاختلاف، إنما هو من ابن\nلهيعة فإنه سيء الحفظ، وقد تابعه على رواية الفعل رشدين بن سعد إلا أنه خالفه\nفي السند فقال: عن عقيل وقرة عن ابن شهاب عن عروة عن أسامة بن زيد أن جبريل\n﵇.. الحديث نحوه من فعله ﷺ.\nأخرجه الدارقطني في \" سننه \" (ص ٤١) وأحمد (٥/٢٠٣) وليس في سنده \" وقرة \".\nفالحديث الفعلي حسن بمجموع الطريقين عن عقيل، واختلاف ابن لهيعة وابن سعد في\nإسناده لا يضر لأنه على كل حال مسند، فإن أسامة بن زيد صحابي كأبيه.\nوأما الحديث القولي فمنكر. والله أعلم.\n<span data-type=\"title\" id=toc-1321>١٣١٣ </span>- \" الرفث: الإعرابة والتعريض للنساء بالجماع، والفسوق: المعاصي كلها،\nوالجدال: جدال الرجل صاحبه \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٠٢/٢): حدثنا يحيى بن عثمان بن\nصالح: نا سوار بن محمد بن قريش العنبري البصري: نا يزيد بن زريع: نا روح بن\nالقاسم عن ابن طاووس عن أبيه، عن ابن عباس ﵄ قال: قال\nرسول الله ﷺ في قول الله ﷿: \" فلا رفث ولا فسوق ولا\nجدال في الحج \" قال: فذكره.\nوبهذا الإسناد أخرجه العقيلي في \" الضعفاء \" (ص ١٧٤) في ترجمة سوار هذا\nونسبه العنبري وقال:\n\" ولا يتابع على رفع حديثه، بصري كان بمصر \".\nثم ساقه من طريق إسماعيل بن علية قال: حدثنا روح بن القاسم به موقوفا وقال:","vol":"3","page":478},{"text":"\" هذا أولى \".\nوقال الذهبي في ترجمة سوار هذا:\n\" محله الصدق، رفع حديثا فأخطأ \".\nيعني هذا الحديث، فقد ساقه الحافظ العسقلاني بعد كلمة الذهبي هذه، من طريق\nالعقيلي، ونقل عنه ما حكيناه عنه آنفا.\nوأورده الضياء في \" المختارة \" (٦٢/٢٨٢/١) من طريق الطبراني به. ثم رواه من\nطريق سهل بن عثمان: حدثنا يزيد بن زريع به موقوفا. وهذا يؤكد خطأ سوار في\nرفعه لهذا الحديث.\nثم رواه من طريق سفيان بن عيينة عن ابن طاووس به موقوفا، وقال:\n\" أرى أن الموقوف أولى من المرفوع، وروى البخاري نحوهذا تعليقا \".\n<span data-type=\"title\" id=toc-1322>١٣١٤ </span>- \" ليس منا من خصى، أواختصى، ولكن صم ووفر شعر جسدك \".\nموضوع\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١١٧/١) عن معلى الجعفي عن ليث عن\nمجاهد وعطاء عن ابن عباس قال:\n\" شكى رجل إلى النبي ﷺ العزوبة؛ فقال: ألا أختصي؟ فقال له\nالنبي ﷺ: لا، ليس منا.. \".\nقلت وهذا إسناد موضوع آفته المعلى هذا وهو ابن هلال الحضرمي ويقال: الجعفي\nالطحان الكوفي، وهو كذاب وضاع، شهد بذلك كبار الأئمة مثل السفيانين وابن\nالمبارك وابن المديني وغيرهم، وقال الحافظ في \" التقريب \":\n\" اتفق النقاد على تكذيبه \".\nوبه أعله الهيثمي (٤/٢٥٤) وقال فيه:\n\" متروك \".\nقلت: فيا عجبا للسيوطي كيف لم يخجل من تسويد كتابه \" الجامع الصغير \" بهذا\nالحديث؟ ! وليس هذا فحسب، بل قواه أيضا فيما زعم شارحه المناوي:","vol":"3","page":479},{"text":"\" ورواه البغوي في \" شرح السنة \" بسند فيه مقال، ورمز المصنف لحسنه \"!\nثم إنني أخشى أن يكون في عزوالمناوي إياه للبغوي شيء من الوهم، أوالتساهل،\nفقد روى البغوي حديثا آخر مطولا فيه الشطر الأول من هذا، من حديث عثمان بن\nمظعون، لا من رواية ابن عباس، وهو الذي في إسناده مقال كما كنت نقلته في\nتعليقي على \" المشكاة \" (٧٢٤) .\nوأقول الآن بعد أن تم طبع كتاب البغوي: \" شرح السنة \"، فإنه أورده (٢/٣٧٠)\nمن طريق رشدين بن سعد: حدثني ابن أنعم عن سعد بن مسعود أن عثمان بن مظعون أتى\nالنبي ﷺ فقال: ائذن لنا في الاختصاء، فقال رسول الله\nﷺ:\n\" ليس منا من خصى ولا اختصى، إن اختصاء أمتي الصيام.. \" الحديث فهذا الإسناد\nفيه علتان:\nالأولى: الإرسال، فإن سعد بن مسعود تابعي لم يدرك القصة ولم يسندها كما هو\nظاهر، وقد خفيت هذه العلة على المعلق على \" الشرح \" فلم يتعرض لها بذكر.\nوالثانية: ضعف رشدين وابن أنعم؛ واسمه عبد الرحمن بن زياد الإفريقي، وقد\nسبق تضعيفهما أكثر من مرة.\nومع ضعف إسناده فليس فيه الشطر الثاني من الحديث كما رأيت.\nومن هذا التخريج والتحقيق يتبين أن المناوي أخطأ مرتين:\nالأولى: أنه عزا حديث الترجمة للبغوي، والذي عنده حديث آخر متنا ومخرجا.\nوالأخرى: أنه أقر السيوطي على رمزه - كما قال - له بالحسن، وكان اللائق به\nأن يتعقبه بأن فيه ذاك الكذاب الوضاع. على أنه لم يكتف بالإقرار المذكور، بل\nصرح في \" التيسير \" بأن إسناد الطبراني حسن! وقلده الغماري كما سبق في\nالمقدمة (٢٢ - ٢٣) !\n<span data-type=\"title\" id=toc-1323>١٣١٥ </span>- \" من سبح الله مائة بالغداة، ومائة بالعشي، كان كمن حج مائة مرة، ومن\nحمد الله مائة بالغداة، ومائة بالعشي، كان كمن حمل على مائة فرس في\nسبيل الله، أوقال: غزا مائة غزوة، ومن هلل الله مائة بالغداة ومائة","vol":"3","page":480},{"text":"بالعشي لم يأت في ذلك اليوم أحد بأكثر مما أتى، إلا من قال مثلما قال، أوزاد\nعلى مثل ما قال \".\nضعيف\nأخرجه الترمذي (٢/٢٥٩) من طريق أبي سفيان الحميري - هو سعيد بن يحيى الواسطي\n- عن الضحاك بن حمرة عن عمرو بن شعيب عن أبيه عن جده قال: قال رسول الله\nﷺ: فذكره وقال:\n\" حديث حسن غريب \".\nقلت: بل هو ضعيف الإسناد منكر المتن في نقدي، فإن ابن حمرة بضم الحاء وفتح\nالراء ضعيف كما قال الحافظ في \" التقريب \" ولذلك تعقب الذهبي الترمذي بقوله:\n\" وحسنه فلم يصنع شيئا \".\n<span data-type=\"title\" id=toc-1324>١٣١٦ </span>- \" يجيء يوم القيامة ناس من المسلمين بذنوب أمثال الجبل، فيغفرها لهم، ويضعها\nعلى اليهود والنصارى \".\nمنكر بهذا اللفظ\nتفرد به حرمي بن عمارة: حدثنا شداد أبو طلحة الراسبي عن غيلان بن جرير عن أبي\nبردة عن أبيه (يعني أبا موس الأشعري) عن النبي ﷺ قال:\nفذكره وزاد آخره: \" فيما أحسب أنا. قال أبو روح: لا أدري ممن الشك \".\nأخرجه مسلم (٨/١٠٥) من هذا الوجه، وأخرجه من طريق طلحة بن يحيى وعون بن\nعتبة وسعيد بن أبي بردة نحوه دون قوله: \" ويضعها.. \" وكذلك أخرجه أحمد (\n٤/٣٩١) عن عون وسعيد، و(٤/٤٠٢) عن بريد وهو ابن عبد الله بن أبي بردة،\nو(٤/٤٠٧) عن عمارة ومحمد بن المنكدر، و(٤/٤٠٨) عن معاوية بن إسحاق،\nو(٤/٤١٠) عن طلحة بن يحيى أيضا، كلهم قالوا: عن أبي بردة به نحوه دون قوله\n: \" ويضعها.. \" ومن ألفاظهم عند مسلم:\n\" إذا كان يوم القيامة دفع الله ﷿ إلى كل مسلم يهوديا أونصرانيا فيقول:\nهذا فكاكك من النار \".\nهكذا رواه الجماعة عن أبي بردة دون تلك الزيادة، فهي عندي شاذة بل منكرة","vol":"3","page":481},{"text":"لوجوه:\nأولا: أن الراوي شك فيها، وهو عندي شداد أبو طلحة الراسبي، أوالراوي عنه\nحرمي بن عمارة، ولكن هذا قد قال - وهو أبو روح -: \" لا أدري ممن الشك \"\nفتعين أنه الراسبي، لأنه متكلم فيه من قبل حفظه، وإن كان ثقة في ذات نفسه،\nولذلك أورده الذهبي في \" الضعفاء \" وقال:\n\" قال ابن عدي: لم أر له حديثا منكرا. وقال العقيلي: له أحاديث لا يتابع\nعليها \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطىء \".\nوليس له في مسلم إلا هذا الحديث. قال الحافظ في \" التهذيب \":\n\" لكنه في الشواهد \".\nثانيا: ولما كان قد تفرد بهذه الزيادة التي ليس لها شاهد في الطرق السابقة،\nوكان فيه ما ذكرنا من الضعف في الحفظ، فالقواعد الحديثية تعطينا أنها زيادة\nمنكرة، كما لا يخفى على المهرة.\nثالثا: أن هذه الزيادة مخالفة للقرآن القائل في غير ما آية: \" ولا تزر\nوازرة وزر أخرى \" ولذلك اضطر النووي إلى تأويلها بقوله:\n\" معناه: أن الله يغفر تلك الذنوب للمسلمين ويسقطها عنهم، ويضع على اليهود\nوالنصارى مثلها بكفرهم وذنوبهم، فيدخلهم النار بأعمالهم لا بذنوب المسلمين،\nولابد من هذا التأويل لقوله تعالى: \" ولا تزر وازرة وزر أخرى \"، وقوله:\n\" ويضعها \" مجاز، والمراد يضع عليهم مثلها بذنوبهم.. \"!\nوأقول: لكن التأويل فرع التصحيح، وقد أثبتنا بهذا التخريج والتحقيق أن\nالحديث بهذه الزيادة منكر، فلا مسوغ لمثل هذا التأويل.\nوليس كذلك أصل الحديث فإنه صحيح قطعا، ومعناه كما قال النووي:\n\" ما جاء في حديث أبي هريرة: لكل أحد منزل في الجنة، ومنزل في النار،","vol":"3","page":482},{"text":"فالمؤمن إذا دخل الجنة خلفه الكافر في النار، لاستحقاقه ذلك بكفره، ومعنى (\nفكاكك من النار) أنك كنت معرضا لدخول النار، وهذا فكاكك، لأن الله تعالى\nقدر عددا يملؤها، فإذا دخلها الكفار بكفرهم وذنوبهم صاروا في معنى الفكاك\nللمسلمين \". والله أعلم.\n<span data-type=\"title\" id=toc-1325>١٣١٧ </span>- \" أتاني جبريل ﵇ لثلاث بقين من ذي القعدة فقال: دخلت العمرة إلى\nالحج إلى يوم القيامة، فعند ذلك قال رسول الله ﷺ: لو\nاستقبلت من أمري ما استدبرت لم أسق الهدى \".\nضعيف جدا\nرواه المخلص في \" الفوائد المنتقاة \" (٤/١٦٨/٢): حدثنا أحمد (يعني ابن\nعبد الله بن سيف): حدثنا يونس بن عبد الأعلى: حدثنا علي بن معبد: حدثنا\nعبيد الله بن عمرو عن عمرو بن عبيد عن أبي جمرة عن ابن عباس مرفوعا.\nوأخرجه الطبراني في \" المعجم الكبير \" (٣/١٨٤/١) من طريق عبيد وهو المعتزلي\nقال ابن حبان:\n\" كان يكذب في الحديث وهما لا تعمدا \".\nوفي \" التقريب \":\n\" اتهمه جماعة، مع أنه كان عابدا \".\nويبدو أن المناوي لم يقف على علة الحديث، ولذلك لم يزد على قوله:\n\" رمز المؤلف لحسنه \"! ثم قلده في ذلك فقال في \" التيسير \":\n\" وهو حسن \"!\nومن أجل ذلك خرجته، ولما فيه من التأريخ.\nوأما الشطر الثاني من الحديث فصحيح ثابت من حديث جابر الطويل في \" مسلم \"\nوغيره، ومن حديث ابن عباس، وهما مخرجان في \" الإرواء \" (٤/١٥٢ و٢٠١ -\n٢٠٣) .","vol":"3","page":483},{"text":"<span data-type=\"title\" id=toc-1326>١٣١٨ </span>- \" من صلى ركعتين لا يراه إلا الله ﷿ والملائكة كانت له براءة من النار \".","vol":"3","page":483},{"text":"موضوع.\nرواه ابن عساكر (١٢/٢٦٤/١) عن محمد بن مروان عن داود بن أبي هند عن أبي نضرة\nعن جابر بن عبد الله مرفوعا.\nقلت: وهذا موضوع، محمد بن مروان وهو السدي الصغير، قال الذهبي:\n\" تركوه، واتهمه بعضهم بالكذب ... \".\nوقال الحافظ:\n\" متهم بالكذب \".\nوهذا الحديث مما سود به السيوطي \" جامعه \" مع الأسف، ومن الظاهر أن المناوي\nلم يقف على إسناد ابن عساكر، ولذلك لم يتعقبه بشيء، سوى أنه قال:\n\" ورواه أيضا أبو الشيخ والديلمي، فاقتصار المصنف على ابن عساكر غير جيد \".\nوهذا التعقب ليس فيه كبير فائدة إلا لوكان من طريق أخرى، وهذا مما لم يبينه\n، أولم يعلمه، وإلا لوجب أن يبينه، ولذلك بيض في \" التيسير \" له!\n<span data-type=\"title\" id=toc-1327>١٣١٩ </span>- \" إن الله لم يفرض الزكاة إلا ليطيب ما بقي من أموالكم، وإنما فرض المواريث\nلتكون لمن بعدكم \".\nضعيف\nأخرجه أبو داود (١/٢٦٤) والحاكم (١/٤٠٨ - ٤٠٩) والضياء المقدسي في \"\nالمختارة \" (٦٧/١١٢/١) من طريقين عن يحيى بن يعلى المحاربي: حدثنا أبي:\nحدثنا غيلان عن جعفر بن إياس عن مجاهد عن ابن عباس قال:\nلما نزلت هذه الآية: \" والذين يكنزون الذهب والفضة.. \" قال: كبر ذلك على\nالمسلمين، فقال عمر ﵁: أنا أفرج عنكم، فانطلق، فقال:\nيا نبي الله! إنه كبر على أصحابك هذه الآية، فقال رسول الله صلى الله عليه\nوسلم: فذكره، فكبر عمر، ثم قال له:\n\" ألا أخبرك بخير ما يكنز المرء؟ المرأة الصالحة، إذا نظر إليها سرته، وإذا\nأمرها أطاعته، وإذا غاب عنها حفظته \".\nوقال الحاكم:\n\" صحيح على شرط الشيخين \"! ووافقه الذهبي! وأقره ابن كثير (٢/٣٥١) .","vol":"3","page":484},{"text":"وقال الحافظ العراقي في \" تخريج الإحياء \" (٢/٣٦):\n\" سنده صحيح \".\nكذا قالوا، وفيه نظر عندي، أما كونه \" على شرط الشيخين \" فهو من الأوهام\nالظاهرة، لأن غيلان - وهو ابن جامع - ليس من رجال البخاري، وإنما روى له\nمسلم وحده.\nوأما كونه صحيحا، فهو ما يبدو لأول وهلة، ولكني قد وجدت له علة، وهي\nالانقطاع، فأخرجه الحاكم (٢/٣٣٣) من طريق إبراهيم بن إسحاق الزهري: حدثنا\nيحيى بن يعلى بن الحارث المحاربي: حدثنا أبي: حدثنا غيلان بن جامع عن عثمان\nابن القطان الخزاعي عن جعفر بن إياس به. وقال:\n\" صحيح الإسناد \".\nوتعقبه الذهبي فقال:\n\" قلت: عثمان لا أعرفه، والخبر عجيب \".\nوأقول: ورجال إسناده ثقات معروفون من رجال \" التهذيب \" غير إبراهيم بن إسحاق\nالزهري وهو ثقة كما قال الدارقطني، وله ترجمة في \" تاريخ بغداد \" (٦/٢٥ - ٢٦) وقال:\n\" وكان ثقة خيرا فاضلا دينا صالحا، مات سنة (٢٧٧) وقد بلغ ثلاثا وتسعين\nسنة \".\nقلت: فقد زاد في الإسناد بين غيلان وجعفر (عثمان) هذا فهي زيادة مقبولة،\nولا سيما وقد توبع عليها كما يأتي، فوجب أن نعرف حاله، وقد رأيت قول\nالذهبي فيه آنفا:\n\" لا أعرفه \".\nولم يورده هو في \" الميزان \" ولا الحافظ في \" اللسان \". فمن المحتمل أن يكون\nهو عثمان بن عمير أبو اليقظان الكوفي الأعمى المترجم في \" التهذيب \"، فقد أورد\nالحافظ ابن كثير (٢/٣٥١) هذا الحديث من طريق ابن أبي حاتم قال: حدثنا أبي:\nحدثنا حميد بن مالك: حدثنا يحيى بن يعلى المحاربي: حدثنا أبي: حدثنا غيلان\nابن جامع المحاربي عن عثمان بن أبي اليقظان عن جعفر به، وهكذا رواه ابن\nالأعرابي في \" معجمه \" (ق ١٨٢/٢ -","vol":"3","page":485},{"text":"١٨٣/١) نا الترقفي: نا يحيى بن يعلى به.\nولا نعلم في الرواة \" عثمان بن أبي اليقظان \" فلعل لفظة (بن) زيادة من بعض\nالنساخ سهو ا، والأصل: (عثمان أبي اليقظان)، ويؤيده أن المناوي ذكر في \"\nالفيض \" أن الذهبي قال في \" المهذب \":\n\" فيه عثمان أبو اليقظان، ضعفوه \".\nقلت: و\" المهذب \" هذا للذهبي، وهو كالمختصر لـ \" السنن الكبرى \" للبيهقي،\nولكنه يتكلم على أحاديثه تصحيحا وتضعيفا بأوجز عبارة، كما رأيت آنفا، فهو\nمثل \" تلخيصه \" على \" المستدرك \". وهذا الحديث قد أخرجه البيهقي في \" سننه \"\n(٤/٨٣) من طريق الصفار: حدثنا عباس بن عبد الله الترقفي: حدثنا يحيى بن\nيعلى بن الحارث فذكره فقال: \" عثمان أبي اليقظان \".\nثم ساقه من روايته عن شيخه الحاكم بإسناده من طريق إبراهيم بن إسحاق الزهري\nالمتقدم.. وقال البيهقي:\n\" فذكره بمثل إسناده، وقصر به بعض الرواة عن يحيى فلم يذكر في إسناده عثمان\nأبا اليقظان \".\nقلت: وفي قول البيهقي هذا فائدتان هامتان:\nالأولى: أن قول الحاكم في هذا الإسناد المتقدم: \" عثمان بن القطان الخزاعي \"\nهو من أخطائه الكثيرة التي وقعت في \" مستدركه \"، فحق للذهبي وغيره أن لا\nيعرفه، لأنه وهم لا حقيقة له.\nوالأخرى: خطأ روايته الأولى التي ليس فيها ذكر لعثمان هذا، وأنه سقط من بعض\nالرواة، وعليه فتصحيح من صححه خطأ أيضا، كما هو ظاهر، فالحمد لله الذي وافق\nحكمي حكم الإمام البيهقي من حيث السقط، وأيد بكلامه الصريح الاحتمال المتقدم\nمني أن هذا الساقط هو عثمان بن عمير أبو اليقظان.\nويؤيده قول الضياء عقب الحديث:\n\" رواه أحمد بن إبراهيم الدورقي وسليمان بن الشاذكوني عن يحيى بن يعلى بن\nالحارث عن أبيه عن غيلان بن جامع عن عثمان بن عمير أبي اليقظان عن جعفر بن","vol":"3","page":486},{"text":"إياس \".\nقلت: فزاد في الإسناد (ابن عمير أبي اليقظان)، فهذا يحملنا على الجزم بأن\nمن قال فيه \" عثمان بن القطان \"، أوعثمان بن أبي اليقظان \" فقد أخطأ.\nوالخلاصة: أن علة الحديث عثمان بن عمير أبو اليقظان، وهو متفق على تضعيفه\nكما يشعر بذلك قول الذهبي المتقدم في \" المهذب \":\n\" ضعفوه \".\nوكذلك قال في \" الكاشف \" و\" الميزان \" و\" الضعفاء \"، وقال الحافظ في \"\nالتقريب \":\n\" ضعيف، واختلط، وكان يدلس، ويغلوفي التشيع \".\nقلت: هذا الحديث جاء في بعض نسخ \" الجامع الصغير \" مرموزا له بالصحة، واغتر\nبذلك اللجنة القائمة على تحقيق \" الجامع الكبير \" فقالوا (٢/١٦٠٠):\nالحديث في الصغير برقم ١٧٧٤ ورمز لصحته \"!\nوقد أنبأناك مرارا أن رموز \" الجامع \" لا يعتد بها، وهذا من الأمثلة العديدة\nعلى ذلك. ومن عجيب أمر هذه اللجنة أنها تركن إلى الرمز، ولا تعتمد على\nتضعيف الحافظ الذهبي الذي نقله المناوي في شرحه وهو من مراجعهم، والرقم الذي\nذكروه هو رقم الحديث في شرحه. فهل يعني إعراضهم عن تضعيف المناوي له تبعا\nللذهبي أن تصحيحهم للأحاديث ذوقي، وليس على المنهج العلمي الحديثي؟ !\nثم إنه قد وقع عندهم مرموزا للحديث بـ (ش د ع ك ن)، و(ن) في اصطلاح\nالسيوطي إنما يعني النسائي، وليس عنده مطلقا، وإنما هو محرف من (ق) أي\nالبيهقي، ولوكان عند النسائي لقدم في الذكر على (ع ك) كما هي عادته تبعا\nلعرف المحدثين لتقدمه عليهما طبقة وعلما.\n(تنبيه): هذا الحديث مما صححه الشيخ نسيب الرفاعي والشيخ الصابوني في \"\nمختصر تفسير ابن كثير \" بإيرادهما إياه فيه، وزاد الأول على الآخر بأنه صرح\nبصحته في فهرسه الذي وضعه في آخر المجلد الثاني (ص ٢٢٧) ولئن كان من الممكن\nالاعتذار","vol":"3","page":487},{"text":"عنهما بأنهما اغترا بسكوت ابن كثير على تصحيح الحاكم المتقدم، فما\nعذرهما في غيره من الأحاديث التي صححاها دون الناس جميعا أوعلى الأقل دون ابن\nكثير وأسانيدها بينة الضعف؟ ! وقد تقدم بعضها، والحديث التالي مثال آخر\nبالنسبة للرفاعي، ثم رأيت الغماري قد سلك سبيل هؤلاء فأورده في \" كنزه \"،\nوالله المستعان.\n<span data-type=\"title\" id=toc-1328>١٣٢٠ </span>- \" إن الله لم يرض بحكم نبي ولا غيره في الصدقات حتى حكم هو فيها من السماء،\nفجزأها ثمانية أجزاء، فإن كنت من تلك الأجزاء أعطيتك منها \".\nضعيف\nأخرجه أبو داود (١/٢٥٨ - ٢٥٩) والطحاوي في \" شرح معاني الآثار \" (١/٣٠٤ -\n٣٠٥) والبيهقي (٤/١٧٤) والحارث بن أبي أسامة في \" مسنده \" (ق ٦٩/١ - ٢\nزوائده) كلهم من طريق عبد الرحمن بن زياد بن أنعم أنه سمع زياد بن نعيم\nالحضرمي أنه سمع زياد بن الحارث الصدائي يقول:\nأمرني رسول الله ﷺ على قومي، فقلت: يا رسول الله! أعطني من\nصدقاتهم، ففعل، وكتب لي بذلك كتابا، فأتاه رجل فقال: يا رسول الله! أعطني\nمن الصدقات، فقال رسول الله ﷺ: فذكره.\nومن هذا الوجه أخرجه يعقوب الفسوي في \" التاريخ \" (٢/٤٩٥) والطبراني في \"\nالمعجم الكبير \" (٥/٣٠٢/٥٢٨٥) مطولا وفيه عندهما قصة.\nقلت: وهذا إسناد ضعيف من أجل عبد الرحمن هذا، فقد ضعفوه كما قال الذهبي في \"\nالضعفاء \":\n\" مشهور جليل، ضعفه ابن معين والنسائي، وقال الدارقطني: \" ليس بالقوي \"،\nووهاه أحمد \".\nوقال الحافظ في \" التقريب \":\n\" كان ضعيفا في حفظه، وكان رجلا صالحا \".\nوبه أعله المناوي في \" شرحيه \". وأشار البغوي في \" شرح السنة \" (٦/٩٠) إلى\nتضعيفه، وذكر السيوطي في \" الجامع الكبير \" (٤٩٧٥) أنه رواه الدارقطني\nوضعفه.","vol":"3","page":488},{"text":"إذا عرفت هذا يتبين لك تهو ر الشيخ نسيب الرفاعي بإقدامه على تصحيح هذا الحديث\nبإيراده إياه في \" مختصر تفسير ابن كثير \" وقد التزم في مقدمته أن لا يورد فيه\nإلا الصحيح أوالحسن أحيانا! بل أقول: حتى ولولم يلتزم ذلك لم يجز له أن\nيورده إلا ببيان ضعفه الذي ذكره ابن كثير نفسه بقوله (٢/٣٦٤):\n\" رواه أبو داود من حديث عبد الرحمن بن زياد بن أنعم، وفيه ضعف \".\nوالحق - والحق أقول - لقد كان موقف ابن بلده الصابوني تجاه هذا الحديث خيرا\nمن الرفاعي، فإنه لم يورده في \" مختصره \" وإن كنت لا أدري إذا كان ذلك منه\nوقوفا مع تضعيف ابن كثير ووفاءا بشرطه، أم بدافع الاختصار فقط؟\nوقد مضى حديث آخر لعبد الرحمن هذا برقم (٣٥) هو جزء من القصة المشار إليها آنفا.\n<span data-type=\"title\" id=toc-1329>١٣٢١ </span>- \" لأن يتصدق الرجل في حياته بدرهم خير له من أن يتصدق بمائة عند موته \".\nضعيف\nرواه أبو داود (٢٨٦٦) وابن حبان (٨٢١) والمخلص في \" الفوائد المنتقاة \" (١٩٨/١ - ٢) والضياء في \" المختارة \" (١٠/٩٨/٢) عن ابن أبي فديك: أنبأ ابن\nأبي ذئب عن شرحبيل عن أبي سعيد الخدري مرفوعا به.\nقلت: وهذا إسناد ضعيف رجاله كلهم ثقات غير شرحبيل وهو ابن سعد أبو سعد\nالمدني، وهو ضعيف، يكاد يكون من المجمع على ضعفه، وقد اتهمه بعضهم، وقال\nالحافظ في \" التقريب \":\n\" صدوق اختلط بآخره \". ومنه تعلم أن قول المناوي:\n\" ثم قال: أعني ابن حبان: حديث صحيح، وأقره ابن حجر \".\nفإنما صدر عن غير تحقيق، فإن ابن حبان ليس من عادته أن يعقب على الأحاديث\nبقوله: \" حديث صحيح \"، ولا نقله الهيثمي في \" موارد الظمآن \" عقب هذا الحديث\n، وإنما أوقعه في هذا الخطأ قول الحافظ في \" الفتح \" (٥/٣٧٤) في هذا الحديث:\n\" رواه أبو داود، وصححه ابن حبان \".","vol":"3","page":489},{"text":"وهذا لا يعني أنه قال: \" حديث صحيح \" لما ذكرنا، وغنما يعني: رواه ابن\nحبان. في \" صحيحه \" وهذا شيء معروف عند أهل العلم، وجره هذا الخطأ إلى\nالتصريح بصحة سنده في \" التيسير \". وتقدم غيره.\nنقول هذا بيانا للواقع، وإلا فلا فرق عند الباحثين والعارفين بتساهل ابن\nحبان بين إخراجه للحديث في \" صحيحه \" وسكوته عنه، وبين ما لوقال فيه: \"\nحديث صحيح \" فإنه لابد في الحالتين من التأكد من صحة حكمه بالصحة، وقد فعلنا\n، فنقلنا قول الحافظ فيه الدال على ضعفه، وأن إقراره لتصحيح ابن حبان لحديثه\nلا حجة فيه بعد معرفة ضعف راويه، وقد أورده الذهبي في \" الضعفاء \" وقال:\n\" اتهمه ابن أبي ذئب، وضعفه الدارقطني وغيره \".\nثم رأيت الغماري قلد المناوي - كعادته - فأورد الحديث في \" كنزه \".\n<span data-type=\"title\" id=toc-1330>١٣٢٢ </span>- \" مثل الذي يعتق عند الموت كمثل الذي يهدي إذا شبع \".\nضعيف\nأخرجه أبو داود (٣٩٦٨) والنسائي (٢/١٢٥) والترمذي (٢/١٧) والدارمي (\n٢/٤١٣) وابن حبان (١٢١٩) وأحمد (٥/١٩٧ و٦/٤٤٨) وعبد بن حميد في \"\nالمنتخب من المسند \" (ق ٢٨/١) وابن الأعرابي في \" المعجم \" (ق ١٩٠/٢) عن\nأبي إسحاق عن أبي حبيبة الطائي قال:\n\" أوصى إلي أخي بطائفة من ماله، فلقيت أبا الدرداء، فقلت: إن أخي أوصى\nإلي بطائفة من ماله، فإن ترى لي وضعه في الفقراء أوالمساكين أوالمجاهدين في\nسبيل الله، فقال: أما أنا فلوكنت لم أعدل بالمجاهدين، سمعت رسول الله\nﷺ يقول: ... \"، فذكره والسياق للترمذي وقال:\n\" حديث حسن صحيح \".\nكذا قال. وأبو حبيبة هذا في عداد المجهولين، فإنه لا يعرف له راوغير أبي\nإسحاق، ولذلك قال الحافظ فيه:\n\" مقبول \". يعني عند المتابعة، وإلا فلين الحديث، ولم يتابع فيما علمت.\nولذلك قال الذهبي في \" الميزان \": \" لا يدرى من هو؟ وقد صحح له الترمذي \".","vol":"3","page":490},{"text":"فتحسين الحافظ لإسناده في \" الفتح \" (٥/٣٧٤) غير حسن، وإن وافقه المناوي وقلده الغماري، وأقره المعلق على \" شرح السنة \" (٦/١٧٢) . والله المستعان.\n<span data-type=\"title\" id=toc-1331><span data-type=\"title\" id=toc-1332>١٣٢٣ </span></span>- \" يعظم أهل النار في النار، حتى إن بين شحمة أذن أحدهم إلى عاتقه مسيرة\nسبعمائة عام، وإن غلظ جلده سبعون ذراعا، وإن ضرسه مثل أحد \".\nضعيف\nأخرجه أحمد (٢/٢٦): حدثنا وكيع: حدثني أبو يحيى الطويل عن أبي يحيى القتات\nعن مجاهد عن ابن عمر عن النبي ﷺ.\nقلت: وهذا سند ضعيف، أبو يحيى القتات، مشهور بكنيته، وقد اختلف في اسمه،\nوهو لين الحديث. ومثله أبو يحيى الطويل واسمه عمران بن زيد التغلبي لين\nأيضا، كما في \" التقريب \". ومع هذا الضعف صححه الغماري، فأورده في \" كنزه \".\nويعارض هذا الحديث ما عند مسلم في \" صحيحه \" (٨/١٥٤) عن أبي هريرة قال: قال\nرسول الله ﷺ:\n\" ضرس الكافر أوناب الكافر مثل أحد، وغلظ جلده مسيرة ثلاث \".\nويعارضه أيضا حديث:\n\" إن بين شحمة أذن أحدهم وبين عاتقه مسيرة سبعين خريفا ... \".\nأخرجه أحمد بإسناد صحيح كما بينته في الكتاب الآخر (٥٦٠) .","vol":"3","page":491},{"text":"<span data-type=\"title\" id=toc-1333>١٣٢٤ </span>- \" أفشوا السلام، وأطعموا الطعام، واضربوا الهام، تورثوا الجنان \".\nضعيف\nأخرجه الترمذي (١/٣٤٠) من طريق عثمان بن عبد الرحمن الجمحي عن محمد بن زياد\nعن أبي هريرة عن النبي ﷺ به وقال:\n\" حديث حسن صحيح غريب من حديث ابن زياد عن أبي هريرة \".\nكذا قال! والجمحي هذا، لم يوثقه أحد، بل قال البخاري:\n\" مجهول \". وقال أبو حاتم:","vol":"3","page":491},{"text":"\" ليس بالقوي، يكتب حديثه ولا يحتج به \". واعتمده الحافظ في \" التقريب \".\nوللحديث طريق أخرى دون الفقرة الثالثة، يرويه قتادة عن أبي ميمونة عن أبي\nهريرة قال:\n\" قلت: يا رسول الله! إذا رأيتك طابت نفسي، وقرت عيني، فأنبئني عن كل شيء\n، فقال: \" كل شيء خلق من ماء \". قال: قلت: يا رسول الله! أنبئني عن أمر\nإذا أخذت به دخلت الجنة، قال: \" أفش السلام، وأطعم الطعام، وصل الأرحام،\nوقم بالليل والناس نيام، ثم ادخل الجنة بسلام \".\nأخرجه ابن حبان (٦٤٢) وأحمد (٢/٢٩٥ و٣٢٣ - ٣٢٤ و٤٩٣) .\nقلت: وهذا إسناد ضعيف، قال الدارقطني:\n\" أبو ميمونة عن أبي هريرة، وعنه قتادة؛ مجهول يترك \".\nلكن قوله: \" أفش السلام ... \" إلخ قد صح من حديث عبد الله بن سلام مرفوعا وهو\nمخرج في \" الصحيحة \" (٥٦٩) .\n(تنبيه): قد وقع للسيوطي ثم للمناوي خبط في لفظ هذا الحديث وسياقه بينته في\nالمصدر الآنف الذكر برقم (٥٧١) . وكذلك أخطأ الغماري بإيراده في \" كنزه \"،\nومعزوا لابن ماجه.\nثم رأيت الحديث في \" المستدرك \" (٤/١٢٩) من الوجه المذكور وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي! مع أن هذا أورد أبا ميمونة في \" الميزان \"\nونقل عن الدارقطني ما ذكرته عنه آنفا من التجهيل! وأقره! وأما الحاكم\nفلعله ظن أن أبا ميمونة هذا هو الفارسي وليس أبا ميمونة الأبار، أوأنه ظن\nأنهما واحد، والراجح التفريق، وإليه ذهب الشيخان وأبو حاتم وغيرهم\nكالدارقطني؛ فإنه وثق الفارسي في \" كناه \"، قال الحافظ في \" التهذيب \" عقبه:\n\" وهذا مما يؤيد أنه غير الفارسي \".\nووقع في ابن حبان \" هلال بن أبي ميمونة \". وهو خطأ مطبعي أومن النساخ.\nوالله أعلم.\nثم رأيت ابن كثير جرى في \" التفسير \" على عدم التفريق، فقال عقب الحديث وقد","vol":"3","page":492},{"text":"ساقه من رواية أحمد (٣/١٧٧):\n\" وهذا إسناد على شرط الصحيحين، إلا أن أبا ميمونة من رجال \" السنن \" واسمه\nسليم، والترمذي يصحح له. وقد رواه سعيد بن أبي عروبة عن قتادة مرسلا.\nوالله أعلم. \".\nقلت: وهذه علة أخرى وهي الإرسال. والله أعلم.\nوالحديث مما صححه الرفاعي في \" مختصره \" (٣/٤٠/٣٠) فما أكثر تعديه، وظلمه\nلنفسه وقرائه؟ ! وشاركه في ذلك بلديه الصابوني (٢/٥٠٦) وزاد عليه أنه عزا\nالتخريج إلى نفسه حين جعله في الحاشية، وذلك من ديدنه كما كنت نبهت عليه في\nمقدمة المجلد الرابع من \" الصحيحة \"، فعد إليه إن شئت أن تعرف حقيقته.\n<span data-type=\"title\" id=toc-1334>١٣٢٥ </span>- \" إن الجنة لتزخرف لرمضان من رأس الحول إلى الحول، فإذا كان أول ليلة من\nرمضان هبت ريح من تحت العرش فصفقت ورق الجنة عن الحور العين، فقلن يا رب اجعل\nلنا من عبادك أزواجا تقر بهم أعيننا، وتقر أعينهم بنا \".\nمنكر\nأخرجه الطبراني في \" المعجم الأوسط \" (رقم ٦٩٤٣) وتمام في \" الفوائد \" (ج١\nرقم ٣٤) وابن عساكر في \" فضل رمضان \" (ق /١٧١ - ٢) من طريق الوليد بن\nالوليد: نا ابن ثوبان عن عمرو بن دينار عن ابن عمر أن رسول الله صلى الله\nعليه وسلم قال: فذكره وقال الطبراني:\n\" لم يروه عن ابن ثوبان إلا الوليد \".\nقلت: وهو القلانسي واه. قال الذهبي في \" الميزان \":\n\" قال أبو حاتم: صدوق. وقال الدارقطني وغيره: متروك. وروى له نصر\nالمقدسي في \" أربعينه \" حديثا منكرا، وقال: تركوه \".\nقلت: يعني هذا الحديث، فقد رواه الذهبي في \" تذكرة الحفاظ \" من هذا الوجه ثم\nقال (٣/٨٨):","vol":"3","page":493},{"text":"قال نصر المقدسي: تفرد به الوليد بن الوليد القلانسي، وقد تركوه. قلت:\nوهاه الدارقطني وقواه أبو حاتم \".\nومن طريقه أورده ابن الجوزي في \" الواهيات \" (٢/٤٦) من رواية الدارقطني في \"\nالأفراد \" وقال الدارقطني:\n\" إنه تفرد به وهو منكر الحديث \".\nوأخرجه ابن خزيمة في \" صحيحه \" (١٨٨٦) والأصبهاني في \" الترغيب \" (ق ١٧٩/٢\n) من حديث جرير بن أيوب البجلي عن الشعبي عن نافع بن بردة عن أبي مسعود الغفاري\nمرفوعا به وزاد:\n\" قال: فما من عبد يصوم يوما في رمضان إلا زوج زوجة من الجور العين، في خيمة\nمن درة مما نعت الله \" حور مقصورات في الخيام \" على كل امرأة سبعون حلة ليس\nمنها حلة على لون الأخرى، تعطي سبعين لونا من الطيب، ليس منه لون على ريح\nالآخر، لكل امرأة منهن سبعون ألف وصيفة لحاجتها.. \" إلخ الحديث.\nوفيه من مثل هذه المبالغات ما يدل على نكارته ووضعه ولذلك لم يسلم به ابن\nخزيمة فإنه قال: \" إن صح الخبر، فإن في القلب من جرير بن أيوب البجلي \".\nوعقب عليه الحافظ المنذري بقوله (٢/٧٢):\n\" جرير بن أيوب البجلي واه، ولوائح الوضع عليه. والله أعلم \".\nقلت: ومع هذا الحكم الصريح بالوضع على هذا الحديث فقد صدره بصيغة (عن)\nالمشعرة عنده بأنه فوق الضعيف كما نص عليه في المقدمة، وهذا من تناقضه الذي\nأوضحته في مقدمة كتابي \" صحيح الترغيب والترهيب \" فراجعها فإنها مهمة جدا.\nوهذا الحديث أورده ابن الجوزي في \" الموضوعات \" (٢/١٨٨ - ١٨٩) وقال:\n\" هذا حديث موضوع على رسول الله ﷺ، والمتهم به جرير بن أيوب\n. قال يحيى: ليس بشيء، وقال الفضل بن دكين: يضع الحديث. وقال النسائي\nوالدارقطني: متروك \".\nوعقب عليه السيوطي في \" اللآلىء \" (٢/١٠٠) بما لا طائل تحته. وذهل عنه ابن\nعراق فلم يورده في \" تنزيه الشريعة \" لا في الفصل الأول، ولا في الفصل الثاني\n. والقول","vol":"3","page":494},{"text":"فيه قول ابن الجوزي والمنذري.\nثم إن من الممكن ربط علة الحديث بنافع بن بردة؛ فإني لم أجد له ترجمة فيما\nعندي من المصادر. وشيخه أبو مسعود الغفاري أورده في \" الإصابة \" في (الكنى)\nوقال يأتي في (المبهمات) وليس عنده (المبهمات)، ووقع في \" الموضوعات \"\n(عبد الله بن مسعود) وفي \" ترغيب الأصبهاني \" و\" اللآلىء \": (ابن مسعود)\n، وهذا لا ينافي أنه الغفاري لأنه أبو مسعود بن مسعود الغفاري كما في \"\nالإصابة \". والله أعلم.\n<span data-type=\"title\" id=toc-1335>١٣٢٦ </span>- \" نعم السحور التمر، ونعم الإدام الخل، ورحم الله المتسحرين \".\nضعيف\nرواه أبو عوانة في \" صحيحه \" (٨/١٨٥/١): حدثني أبو محمد بن العباس القطان\nالدمشقي قال: حدثنا خالد بن يزيد العمري عن ابن أبي ذئب عن المقبري عن أبي\nهريرة مرفوعا.\nومن هذا الوجه أخرجه ابن عساكر في \" تاريخ دمشق \" (١٩/٧٩/١) في ترجمة القطان\nهذا ولم يذكر فيه جرحا ولا تعديلا.\nقلت: وهذا إسناد واه جدا، العمري هذا قال الذهبي:\n\" كذبه أبو حاتم ويحيى، قال ابن حبان يروي الموضوعات عن الأثبات \".\nثم ساق له بعض الموضوعات، وليس منها هذا، فإن الجملة الأولى منه لها طريق\nأخرى صحيحة عن أبي هريرة أوردتها في \" الصحيحة \" (٥٦٢)، والجملة الثانية في\n\" صحيح مسلم \" من حديث جابر وعائشة، وهو مخرج هناك برقم (٢٢٢٠) .\nوأما الجملة الأخيرة، فأخرجها الطبراني في \" الكبير \" (٦٦٨٩) من حديث\nالسائب بن يزيد مرفوعا مع الجملة الأولى، وفيه يزيد بن عبد الملك النوفلي\nوهو ضعيف، كما في \" المجمع \" (٣/١٥١) و\" التقريب \".\nولم أجد لهذه الفقرة الأخيرة شاهدا آخر أشد به من عضدها، ولذلك أوردته هنا،\nوإنما صحت بلفظ:","vol":"3","page":495},{"text":"\" إن الله وملائكته يصلون على المتسحرين \".\nولذلك أوردته في \" صحيح الترغيب والترهيب \" (١٠٥٨) .\n<span data-type=\"title\" id=toc-1336>١٣٢٧ </span>- \" من صام يوما لم يخرقه كتبت له عشر حسنات \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٧٦٥٣ - بترقيمي) عن عبد الرحمن بن عبد الوهاب\nالصيرفي: حدثنا إسحاق بن يوسف الأزرق عن أبي جناب الكلبي عن طلحة بن مصرف عن\nعبد الرحمن بن عوسجة عن البراء بن عازب مرفوعا وقال:\n\" لم يروه عن طلحة إلا أبو جناب، ولا عنه إلا إسحاق الأزرق، تفرد به\nعبد الرحمن بن عبد الوهاب \".\nقلت: ومن هذا الوجه أخرجه أبو نعيم في \" الحلية \" (٥/٢٨) وقال:\n\" غريب من حديث طلحة، تفرد به إسحاق الأزرق \".\nقلت: والراوي عنه عبد الرحمن بن عبد الوهاب الصيرفي يبدو أنه العمي وهو بصري\n، ترجمه ابن أبي حاتم (٢/٢/٢٦٢) ولم يذكر فيه جرحا ولا تعديلا، ولكنه قال:\n\" روى عنه أبو زرعة وموسى بن إسحاق الأنصاري \".\nوأبو زرعة لا يروي إلا عن ثقة، ومن فوقه ثقات أيضا غير أبي جناب الكلبي\nواسمه يحيى بن أبي حية وهو ضعيف مدلس، فهو علة الحديث.\nوالحديث عزاه في \" الجامع \" لـ \" الحلية \" وحده فقصر.","vol":"3","page":496},{"text":"<span data-type=\"title\" id=toc-1337>١٣٢٨ </span>- \" قل: اللهم غارت النجوم، وهدأت العيون، وأنت حي قيوم، يا حي يا قيوم!\nأنم عيني، وأهدىء ليلي \".\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" (٤٨١٧) من طريق عمرو بن الحصين العقيلي: حدثنا\nمحمد بن عبد الله بن علاثة: حدثنا ثور بن يزيد عن خالد بن معدان قال: سمعت\nعبد الملك بن مروان يحدث عن أبيه عن زيد بن ثابت قال:\nأصابني أرق من الليل، فشكوت ذلك إلى رسول الله ﷺ فقال: (فذكره) فقلتها فذهب عني.","vol":"3","page":496},{"text":"قلت: وهذا إسناد ضعيف جدا؛ عمرو بن الحصين متروك متهم، وابن علاثة فيه ضعف\n، وبالأول فقط أعله الهيثمي في \" مجمع الزوائد \" (١٠/١٢٨) .\n<span data-type=\"title\" id=toc-1338>١٣٢٩ </span>- \" لكل شيء زكاة، وزكاة الجسد الصوم \".\nضعيف\nروي من حديث أبي هريرة وسهل بن سعد.\n١ - أما حديث أبي هريرة، فأخرجه وكيع في \" الزهد \" (٣/٨٢/٢): حدثنا موسى بن\nعبيدة عن جمهان عنه موقوفا.\nورواه ابن أبي شيبة في \" المصنف \" (٣/٧) وابن ماجه (رقم ١٧٤٥) وابن عدي\nفي \" الكامل \" (ق ٣٠٣/١) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (ق ١٥٧/٢\n) من طريق ابن المبارك وغيره عن موسى بن عبيدة به مرفوعا.\nقال البوصيري في \" الزوائد \" (٢/٧٩ - بيروت):\n\" هذا إسناد ضعيف، موسى بن عبيدة - وهو الربذي - متفق على تضعيفه \".\nوخالف يحيى بن عبد الحميد فقال: نا ابن المبارك عن الأوزاعي عن جمهان به.\nأخرجه عبد بن حميد في \" المنتخب من المسند \" (ق ١٥٥/١ - ظاهرية) .\nقلت: وذكره الأوزاعي مكان موسى منكر، تفرد به يحيى هذا وهو الحماني. قال\nالذهبي في \" الضعفاء \":\n\" حافظ منكر الحديث، وقد وثقه ابن معين وغيره، وقال أحمد بن حنبل: كان\nيكذب جهارا. وقال النسائي: ضعيف \".\nوقال الحافظ في \" التقريب \":\n\" اتهموه بسرقة الحديث \".\nولم يتنبه البوصيري لهذه المخالفة، فجعل رواية الحماني عن ابن المبارك عن\nموسى بن عبيدة! وفيه علة أخرى وهي جمهان، ترجمه في \" التهذيب \" برواية\nاثنين آخرين عنه ووثقه ابن حبان (٤/١١٨)، وقال في \" التقريب \":\n\" مقبول \".\nلكن ذكر البخاري في \" تاريخه \" (٢/١/٢٥٠) عن علي بن المديني أن هذا الذي","vol":"3","page":497},{"text":"روى عنه موسى بن عبيدة هو غير الذي روى عنه الاثنان المشار إليهما، وأحدهما عروة\nابن الزبير. والله أعلم.\nولعله لذلك بيض له الذهبي في \" الكاشف \"، فلم يتبين له حاله.\n٢ - أما حديث سهل، فيرويه حماد بن الوليد عن سفيان الثوري عن أبي حازم عنه\nمرفوعا.\nأخرجه ابن مخلد في \" المنتقى من أحاديثه \" (٢/٨٩/٢) وابن عدي في \" الكامل \"\n(٧٣/١) والطبراني في \" المعجم الكبير \" (٦/٢٣٧/٥٩٧٣) وابن الجوزي في \"\nالأحاديث الواهية \"، وقال ابن عدي:\n\" لا أعلم يرويه عن الثوري غير حماد، ولحماد أحاديث غرائب وأفرادات عن\nالثقات، وعامة ما يرويه لا يتابع عليه \".\nوقال ابن حبان في \" الضعفاء والمتروكين \" (١/٢٥٤):\n\" يسرق الحديث، ويلزق بالثقات ما ليس من أحاديثهم \".\nوقال ابن الجوزي:\n\" هذا حديث لا يصح \".\nثم ذكر كلام ابن حبان والجملة الأخيرة من كلام ابن عدي.\nوقال الهيثمي (٣/١٨٢) بعدما عزاه للطبراني:\n\" وفيه حماد بن الوليد، وهو ضعيف \".\nوقال الذهبي في \" ضعفائه \":\n\" متروك ساقط \".\n<span data-type=\"title\" id=toc-1339>١٣٣٠ </span>- \" من صام يوما ابتغاء وجه الله تعالى، بعده الله ﷿ من جهنم كبعد غراب طار\nوهو فرخ حتى مات هرما \".\nضعيف\nأخرجه أحمد (٢/٥٢٦): حدثنا عبد الله بن يزيد: حدثنا ابن لهيعة عن خالد بن\nيزيد عن لهيعة أبي عبد الله عن رجل قد سماه: حدثني سلمة بن قيس عن أبي هريرة","vol":"3","page":498},{"text":"أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا سند ضعيف، رجاله ثقات، غير شيخ لهيعة الذي لم يسم.\nولهيعة هو والد عبد الله بن لهيعة لم يوثقه غير ابن حبان وقال الأزدي:\n\" حديثه ليس بالقائم \". وقال ابن القطان:\n\" مجهول الحال \".\nوهذا هو الذي اعتمده الحافظ من الأقوال فقال:\n\" مستور \".\nوقد اختلف في إسناده على ابن لهيعة وأبيه، فرواه خالد بن يزيد عنه هكذا\nوقال الطبراني في \" الأوسط \" (٣٢٧٠): حدثنا بكر - هو ابن سهل -: حدثنا\nعبد الله بن يوسف وشعيب بن يحيى قالا: حدثنا ابن لهيعة: حدثنا زبان بن فائد\nعن لهيعة بن عقبة عن عمرو بن ربيعة الحضرمي: سمعت سلامة بن قيصر يقول: سمعت\nرسول الله ﷺ يقول: فذكره وقال:\n\" لا يروى عن سلام إلا بهذا الإسناد، تفرد به ابن لهيعة \".\nقلت: وهو ضعيف في غير رواية عبد الله بن يزيد المقرئ - وهي الأولى -\nوعبد الله بن المبارك وعبد الله بن وهب، وأما رواية غير هؤلاء الثلاثة عنه\nفهي ضعيفة، لأنهم رووا عنه بعد احتراق كتبه، وتحديثه من حفظه، وهو فيه\nضعيف، لكن شيخ الطبراني بكر بن سهل ضعيف أيضا، بل إنهم وضعوه، وشيخ ابن\nلهيعة زبان بن فائد ضعيف، فهو إسناد مظلم كما ترى، فيه عدة علل تترى،\nواقتصر الهيثمي على بيان علة واحدة منها، فقال (٣/١٨١) بعد أن ذكره من حديث\nسلمة بن قيصر:\n\" رواه أبو يعلى والطبراني في \" الكبير \" و\" الأوسط \" إلا أنه قال: سلامة بن\nقيصر، وفيه ابن لهيعة وفيه كلام \"!\nقلت: قال الحافظ في \" الإصابة \":\n\" سلامة بن قيصر، ويقال: سلمة؛ نزل مصر، قال أحمد بن صالح: له صحبة.\nونفاها أبو زرعة. وقال ابن صالح: سلمة عندنا أصح، وهو من أصحاب النبي\nﷺ. وقال البخاري: لا يصح حديثه. وأخرجه حديثه مطين،\nوالحسن بن سفيان والطبراني من","vol":"3","page":499},{"text":"طريق عمرو بن ربيعة الحضرمي سمعت سلامة بن قيصر\nيقول: سمعت رسول الله ﷺ يقول: من صام.. ومداره على ابن\nلهيعة، فرواه ابن وهب وجل أصحابه عنه هكذا، ورواية ابن وهب في \" مسند أبي\nيعلى \" وقال عبد الله بن يزيد المقرىء عنه بهذا الإسناد عن سلمة بن قيصر عن\nأبي هريرة وعنه أخرجه أحمد في مسنده، ورجح أبو زرعة هذه الزيادة، وأنكرها\nأحمد بن صالح \".\nقلت: وفي قوله: \" بهذا الإسناد.. \" نظر، فإن إسناد أحمد عن عبد الله بن\nيزيد عن ابن لهيعة يختلف كل الاختلاف عن إسناد سائر أصحاب ابن لهيعة عنه كما\nسبق بيانه.\nوجملة القول: أن الحديث لا يصح كما قال البخاري، لأن مداره على ابن لهيعة،\nوقد اختلفوا عليه في إسناده كما أوضحته بأتم توضيح والله تعالى ولي التوفيق.\n(تنبيه): وقع في \" المسند \" كما رأيت \" سلمة بن قيس \" والصواب \" سلمة بن\nقيصر \" كما يفهم من كلام الحافظ المتقدم، وكذلك ذكره في \" تعجيل المنفعة \"،\nوهذا الخطأ عينه وقع في \" المشكاة \" من رواية البيهقي في \" الشعب \"، وقد نبه\nعليه القاري في \" المرقاة \".\nثم وقفت على خلاف آخر على ابن لهيعة، فأخرجه البزار في \" مسنده \" (١٠٣٧ - كشف\nالأستار) من طريق عبد الله بن يزيد أيضا عن ابن لهيعة عن زبان بن فائد عن أبي\nالشعثاء عن سلمة بن قيصر عن أبي هريرة.\nقلت: فأسقط من إسناده الرجل الذي لم يسم، فلا أدري أهذا من ابن لهيعة، أم\nسقط من الناسخ أوالطابع؟ فقد قال المنذري في \" الترغيب \" (٢/٦١) وتبعه\nالهيثمي:\n\" رواه أحمد والبزار، وفي إسناده رجل لم يسم \"!\n<span data-type=\"title\" id=toc-1340>١٣٣١ </span>- \" أشعرت يا بلال! أن الصائم تسبح عظامه، وتستغفر له الملائكة ما أكل عنده \".\nموضوع\nأخرجه ابن ماجه (١٧٤٩) والبيهقي في \" شعب الإيمان \" ومن طريقه","vol":"3","page":500},{"text":"ابن عساكر في\n\" تاريخ دمشق \" (٣/٢٣٢/٢ و١٠/٣٣٠ - ط) من طريق أبي عتبة عن بقية: حدثنا\nمحمد بن عبد الرحمن عن سليمان بن بريدة [عن أبيه] قال:\n\" دخل بلال على رسول الله ﷺ وهو يتغدى، فقال رسول الله\nﷺ: [الغداء يا بلال! قال: إني صائم يا رسول الله] فقال\nرسول الله ﷺ: نأكل رزقنا، وفضل رزق بلال في الجنة، أشعرت\n... \".\nقلت: وهذا إسناد ضعيف جدا؛ محمد بن عبد الرحمن هو القشيري، قال ابن عدي:\n\" منكر الحديث \". ذكره الذهبي وقال:\n\" وفيه جهالة، وهو متهم ليس بثقة، وقد قال فيه أبو الفتح الأزدي: كذاب\nمتروك الحديث \".\nقلت: وكذلك قال أبو حاتم الرازي، وكأن الذهبي فاته ذلك، وإلا لما عدل عنه\nإلى الأزدي المنتقد في نقده، فقد ترجمه ابنه في \" الجرح والتعديل \" (٣/٢/٣٢٥\n) وقال:\n\" وسألته عنه، فقال: متروك الحديث، كان يكذب ويفتعل الحديث \".\nوإذن فلا وجه لقول الذهبي: \" فيه جهالة \". فالرجل معروف، ولكن بالكذب في\nالحديث، فمثله يكون حديثه موضوعا ولا كرامة.\nوبقية، مدلس، ولكنه قد صرح هنا بالتحديث، وليس به حاجة إلى التدليس،\nفالشيخ الذي قد يدلسه، لن يكون شرا من هذا القشيري!\nولكن الراوي عنه أبو عتبة، ليس سالما من القدح كما تراه في ترجمته من \"\nالميزان \" و\" اللسان \" إلا أنه لم يتفرد به، فقد قال ابن ماجه في \" سننه \" (١٧٤٩): حدثنا محمد بن المصفى: حدثنا بقية به. فآفة الحديث من القشيري.\n(تنبيه): وقع في نسخة \" التاريخ \" سقط في هذا الحديث، من الناسخ،\nفاستدركته من \" مشكاة المصابيح \" (٢٠٨٢) فإنه ذكره من رواية البيهقي في \" شعب\nالإيمان \" عن بريدة، وهو كعادته لم يتكلم بشيء على إسناده، فحققت القول عليه\nهنا، وذكرت","vol":"3","page":501},{"text":"خلاصته في تعليقي عليه للمرة الثانية، أتيت فيها على الأحاديث\nالتي لم يتيسر لي الكلام عليها في المرة الأولى، فحققت القول فيها أيضا، عسى\nأن يعاد طبعه مرة أخرى إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1341>١٣٣٢ </span>- \" إن الصائم إذا أكل عنده صلت عليه الملائكة حتى يفرغوا، وربما قال: حتى\nيقضوا أكلهم \".\nضعيف\nأخرجه الترمذي (١/١٥٠) والنسائي في \" السنن الكبرى \" (ق ٦٢/٢) والدارمي (\n٢/١٧) وابن خزيمة في \" صحيحه \" (٢١٣٨ - ٢١٤٠) وابن ماجه (١٧٤٨) من طريق\nابن أبي شيبة وهذا في \" المصنف \" (٣/٨٦) وابن المبارك في \" الزهد \" (\n٥٠٠/١٤٢٤) وفي الجزء الثاني من \" حديثه \" (ق ١٠٤/٢) وأحمد (٦/٣٦٥ و٤٣٩)\nوابن سعد في \" الطبقات \" (٨/٤١٥ - ٤١٦) والبغوي في \" حديث علي بن الجعد \" (\n١/٤٧٧/٨٩٩) وأبو يعلى في \" مسنده \" (٤/١٧٠٤) وعنه ابن حبان (٩٥٣ - موارد\n) والطبراني في \" المعجم الكبير \" (٢٥/٣٠/٤٩) وأبو نعيم في \" الحلية \" (\n٢/٦٥) والبيهقي (٤/٣٠٥) كلهم من طريق حبيب بن زيد الأنصاري قال: سمعت\nمولاة لنا يقال لها: ليلى، تحدث عن جدته أم عمار بنت كعب:\nأن النبي ﷺ دخل عليها، فدعت له بطعام، فقال لها: \" كلي \"،\nفقالت: إني صائمة، فقال النبي ﷺ: فذكره. وقال الترمذي:\n\" حديث حسن صحيح \".\nوأقره المناوي في \" شرحيه \": \" الفيض \" و\" التيسير \"، وكأنه لم يرجع إلى\nإسناده، فإن ليلى هذه لا تعرف، فقد أوردها الذهبي في فصل \" النسوة المجهولات\n\" وقال:\n\" تفرد عنها حبيب بن زيد \".\nوقال الحافظ فيها:\n\" مقبولة \".\nيعني عند المتابعة، وإلا فلينة الحديث، وما عرفت لها متابعا، بل إن من\nالممكن أن يقال: إنها قد خولفت فرواه أبو أيوب عن عبد الله بن عمرو موقوفا\nمختصرا بلفظ:","vol":"3","page":502},{"text":"\" الصائم إذا أكل عنده صلت عليه الملائكة \".\nأخرجه ابن أبي شيبة وعبد الرزاق وابن المبارك من طريق قتادة عن أبي أيوب عنه.\nوهذا إسناد صحيح على شرط الشيخين، وهو موقوف في حكم المرفوع، ويشهد له\nدعاء الضيف:\n\" أفطر عندكم الصائمون.. وصلت عليكم الملائكة \" الحديث، وهو مخرج في \" آداب\nالزفاف \" (ص ٩١ - ٩٢) .\nفإن الصلاة هنا جملة دعائية كالجملتين الأخريين، وإنما يدعى بشيء يمكن أن يقع\nإذا توفر سببه، وهذا ما أكده ابن عمرو ﵁ بحديثه هذا. والله أعلم.\nثم إن الحديث رواه شريك عن حبيب بن زيد بلفظ:\n\" الصائم إذا أكل عنده المفاطير صلت عليه الملائكة حتى يمسي \".\nأخرجه الترمذي وابن خزيمة بإسناد واحد عن شريك وليس عند الترمذي: \" حتى يمسي\n\". وهو بهذه الزيادة منكر، لأن شريكا وهو ابن عبد الله القاضي سيىء الحفظ،\nوبهذه الزيادة رواه الطبراني أيضا (رقم ٥٠) .\nوالحديث علقت عليه اللجنة القائمة بتحقيق \" الجامع الكبير \" للسيوطي (٥٦٥٢)\nبأن السيوطي رمز في \" الجامع الصغير \" لحسنه، وكفى! كما أورده الغماري في \"\nكنزه \".\n<span data-type=\"title\" id=toc-1342>١٣٣٣ </span>- \" من فطر صائما من كسب حلال، صلت عليه الملائكة ليالي رمضان كلها، وصافحه\nجبريل، ومن يصافحه جبريل يرق قلبه، وتكثر دموعه. قال رجل: يا رسول الله!\nفإن لم يكن ذاك عنده؟ قال: قبضة من طعام. قال: أرأيت من لم يكن ذاك عنده؟\nقال: ففلقة خبز. قال: أفرأيت إن لم يكن ذاك عنده؟ قال: فمذقة من لبن. قال\n: أفرأيت من لم يكن ذاك عنده؟ قال: فشربة من ماء \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (ق ٦٩/٢) عن حكيم بن خذام","vol":"3","page":503},{"text":"العبدي: نا علي بن\nزيد عن سعيد بن المسيب عن سلمان الفارسي قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف جدا، وله علتان:\nالأولى: علي بن زيد - وهو ابن جدعان - ضعيف لسوء حفظه.\nوالأخرى: حكيم هذا قال أبو حاتم: \" متروك الحديث \".\nوقال البخاري: \" منكر الحديث \".\nقلت: وهذا منه تضعيف شديد له، كما هو اصطلاحه.\nلكن تابعه الحسن بن أبي جعفر عند ابن عدي أيضا (٨٧/١) والأصبهاني في \"\nالترغيب \" (ق ١٧٩/٢)، وقال ابن عدي:\n\" لا أعلم يرويه عن علي بن زيد إلا الحسن بن أبي جعفر وحكيم بن خذام \".\nقلت: وثلاثتهم ضعفاء، وحكيم أشدهم ضعفا، فالحديث ضعيف.\nومن طريق الحسن أخرجه الطبراني مختصرا، والبزار نحوه كما في \" مجمع الزوائد\n\" (٣/١٥٦) .\nقلت: في عزوه للبزار نظر لأسباب أهمها أنه ليس في \" كشف الأستار عن زوائد\nالبزار \" للهيثمي أيضا، وهو أصل ما يعزوه للبزار في \" المجمع \" وكذلك ليس هو\nفي \" زوائد البزار \" للحافظ ابن حجر.\nوأما الطبراني فقد أخرجه في \" الكبير \" (٦١٦٢) من طريق الحسن بن أبي جعفر،\nباختصار، ورواه قبيله (٦١٦١) من طريق حكيم بن خذام أيضا أخصر منه.\n(تنبيه): (خذام) بكسر المعجمة الأولى كما في \" الإكمال \" (٣/١٣٠) لابن\nماكولا، ومثله في \" تاريخ البخاري \" و\" الجرح والتعديل \" و\" الكامل \"\nوغيرها، ووقع في \" اللسان \" و\" الطبراني \": حزام \"،! بالحاء المهملة\nوهو تصحيف.","vol":"3","page":504},{"text":"<span data-type=\"title\" id=toc-1343>١٣٣٤ </span>- \" فضل القرآن على سائر الكلام، كفضل الرحمن على سائر خلقه \".\nضعيف\nأخرجه أبو يعلى في \" معجم شيوخه \" (ق ٣٤/١) وابن عدي في \" الكامل \" (ق/٢٤٦/١) والبيهقي في \" الأسماء والصفات \" (ص ٢٣٨) من طريق عمر الأبح عن\nسعيد بن أبي عروبة عن قتادة - زاد البيهقي: عن الأشعث الأعمى - عن شهر بن حوشب\nعن أبي هريرة مرفوعا به. وقال البيهقي:\n\" تفرد به عمر الأبح وليس بالقوي \".\nقلت: بل هو ضعيف جدا كما يفيده قول البخاري فيه:\n\" منكر الحديث \".\nومع ذلك فقد اقتصر الحافظ في \" الفتح \" (٩/٥٤) على قوله فيه:\n\" وهو ضعيف \".\nولعل ذلك لعدم تفرد الأبح به كما يأتي.\nوشهر بن حوشب ضعيف من قبل حفظه.\nوأما الأشعث الأعمى فهو ابن عبد الله الحداني أبو عبد الله الأعمى، وهو صدوق\n. وقد اختلف في إسناده، فقال البيهقي:\n\" وروي عن يونس بن واقد البصري عن سعيد دون ذكر الأشعث في إسناده. ورواه\nعبد الوهاب بن عطاء ومحمد بن سواء عن سعيد عن الأشعث دون ذكر قتادة فيه \".\nثم قال الحافظ ابن حجر:\n\" وأخرجه ابن الضريس من وجه آخر عن شهر بن حوشب مرسلا، ورجاله لا بأس بهم \".\nقلت: وكذلك أخرجه الدارمي (٢/٤٤١): حدثنا سليمان بن حرب: حدثنا حماد بن\nسلمة عن أشعث الحداني عن شهر بن حوشب قال: قال رسول الله ﷺ ...\nوالحداني صدوق، ومن دونه ثقات.\nوبالجملة فالحديث ضعيف لاضطرابه، وإرساله وضعف راويه. وقد أشار","vol":"3","page":505},{"text":"البخاري\nفي \" أفعال العباد \" (ص ٩١)، إلى أنه لا يصح مرفوعا. وقد أخرجه العسكري عن\nطاووس والحسن من قولهما كما في \" الفتح \"، وكذلك رواه ابن نصر في \" قيام\nالليل \" (ص ٧١) عن شهر بن حوشب وأبي عبد الرحمن السلمي، وعلقه البخاري في\n\" الأفعال \" (ص ٧٢) عن السلمي، وقد روي عنه عن عثمان مرفوعا.\nأخرجه البيهقي من طريق يعلى بن المنهال السكوني: حدثنا إسحاق بن سليمان الرازي\nعن الجراح بن الضحاك الكندي عن علقمة بن مرثد عن أبي عبد الرحمن عن عثمان\nمرفوعا به.\nوهكذا أخرجه ابن الضريس عن الجراح به كما في \" الفتح \". والجراح صدوق كما في\n\" التقريب \"، وقال الذهبي: \" صويلح \"! وبقية رجاله ثقات غير يعلى بن\nالمنهال أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/٢/٣٠٥) من رواية حاتم\nابن أحمد بن الحجاج المروزي فقط عنه، ولم يذكر فيه توثيقا ولا تجريحا.\nوقد تابعه الحماني عن إسحاق به مرفوعا.\nأخرجه البيهقي أيضا وقال:\n\" ويقال: إن الحماني أخذ ذلك من يعلى والله أعلم \".\nيعني أنه سرقه منه، فإنه متهم بسرقة الحديث، كما تقدم في الحديث (١٣٢٩) .\nوقد خالفهما يحيى بن أبي طالب، فرواه عن إسحاق بن سليمان به إلى أبي\nعبد الرحمن موقوفا عليه من قوله.\nوتابعه على ذلك غيره كما قال البيهقي. وقال الحافظ (٩/٥٤):\n\" وقد بين العسكري أنها من قول أبي عبد الرحمن السلمي \".\nوجملة القول أن الحديث ضعيف لا يصح من طريقيه، فالأولى ضعيفة جدا، والأخرى\nضعيفة، والصواب الوقف.\nوقد روي من طريق أخرى مرفوعا في عجز الحديث الآتي:\n<span data-type=\"title\" id=toc-1344>١٣٣٥ </span>- \" يقول الرب ﷿: من شغله القرآن وذكري عن مسألتي أعطيته أفضل ما أعطي\nالسائلين، وفضلا كلام الله على سائر الكلام،","vol":"3","page":506},{"text":"كفضل الله على خلقه \".\nضعيف\nأخرجه الترمذي (٢/١٥٢) واللفظ له، والدارمي (٢/٤٤١) وابن نصر في \" قيام\nالليل \" (ص ٧١) والعقيلي في \" الضعفاء \" (٣٧٥) والبيهقي في \" الأسماء\nوالصفات \" (ص ٢٣٨) من طريق محمد بن الحسن بن أبي يزيد الهمداني عن عمرو بن\nقيس عن عطية عن أبي سعيد الخدري قال: قال رسول الله ﷺ:\nفذكره. وقال الترمذي:\n\" حديث حسن غريب \".\nقلت: بل هو ضعيف، فإن عطية وهو العوفي ضعيف.\nومحمد بن الحسن بن أبي يزيد متهم، وبه أعله العقيلي فقال:\n\" وقال أحمد: ضعيف الحديث، وقال ابن معين: ليس بثقة. وقال في موضع آخر:\nيكذب \".\nوكذلك كذبه أبو داود كما في \" الميزان \" وساق له هذا الحديث ثم قال:\n\" حسنه الترمذي فلم يحسن \".\nوقال ابن أبي حاتم في \" العلل \" (٢/٨٢) عن أبيه:\n\" هذا حديث منكر، ومحمد بن الحسن ليس بالقوي \".\nقلت: وكذلك لم يحسن الحافظ حين قال في \" الفتح \" (٩/٥٤):\n\" أخرجه الترمذي ورجاله ثقات إلا عطية العوفي ففيه ضعف \".\nفذهل عن الهمداني هذا وهو أشد ضعفا من عطية، وقد قال العقيلي:\n\" ولا يتابع عليه \".\nلكن خالفه البيهقي فقال:\n\" قلت: تابعه الحكم بن بشير، ومحمد بن مروان عن عمرو بن قيس \".\nقلت: فإذا صح السند بهذه المتابعة، فهي متابعة قوية، يبرأ محمد بن الحسن هذا\nمن عهدة الحديث، فالحكم بن بشير صدوق، كما في \" التقريب \"، ومحمد بن مروان\nإن كان هو العقيلي البصري، فهو صدوق أيضا لكن له أوهام، وإن كان هو السدي\nالأصغر فهو متهم وكلاهما من طبقة واحدة. والله أعلم.","vol":"3","page":507},{"text":"وبالجملة، فقد انحصرت علة الحديث في العوفي.\nوقد روي الحديث بشطره الأول عن عمر وحذيفة.\nأما حديث عمر، فأخرجه البخاري في \" خلق أفعال العباد \" (ص ٩٣ - هند): حدثنا\nضرار: حدثنا صفوان بن أبي الصهباء عن بكير بن عتيق عن سالم بن عبد الله بن عمر\nعن أبيه عن جده مرفوعا به.\nقلت: وهذا سند ضعيف جدا، ضرار وهو ابن صرد - بضم المهملة وفتح الراء -\nوشيخه صفوان بن أبي الصهباء ضعيفان، والأول أشد ضعفا، فقد قال البخاري نفسه:\n\" متروك \". وكذبه ابن معين.\nوأما الآخر، فقال الذهبي:\n\" ضعفه ابن حبان وقال: يروي ما لا أصل له، ولا يجوز الاحتجاج بما انفرد به \".\nثم ذكره في \" الثقات \" أيضا!\nوقال الحافظ في \" التقريب \":\n\" مقبول، اختلف فيه قول ابن حبان \".\nوالحديث قال في \" الفتح \" (٩/٥٤):\n\" وأخرجه يحيى بن عبد الحميد الحماني في \" مسنده \" من حديث عمر بن الخطاب،\nوفي إسناده حذيفة فأخرجه أبو نعيم في \" الحلية \" (٧/٣١٣) وابن عساكر في \"\nفضيلة ذكر الله ﷿ \" (ق ٢/٢) بإسنادين عن أبي مسلم عبد الرحمن بن واقد:\nحدثنا سفيان بن عيينة عن منصور عن ربعي عنه قال: قال رسول الله صلى الله عليه\nوسلم:\n\" قال الله تعالى: من شغله ذكري عن مسألتي أعطيته قبل أن يسألني \". وقالا:\n\" حديث غريب تفرد به أبو مسلم \".\nقلت: وثقه ابن حبان. وقال ابن عدي:\n\" يحدث بالمناكير عن الثقات، ويسرق الحديث \".\nوقال الحافظ:\n\" صدوق يغلط \".","vol":"3","page":508},{"text":"قلت: وبقية رجال الإسناد ثقات رجال الشيخين، فالإسناد حسن عندي، لولا ما\nيخشى من سرقة عبد الرحمن بن واقد، أوغلطه والله أعلم.\n<span data-type=\"title\" id=toc-1345>١٣٣٦ </span>- \" من قرأ ثلاث آيات من أول الكهف عصم من فتنة الدجال \".\nشاذ\nأخرجه الترمذي (٢/١٤٥): حدثنا محمد بن بشار: حدثنا محمد بن جعفر: حدثنا\nشعبة عن قتادة عن سالم بن أبي الجعد عن معدان بن أبي طلحة عن أبي الدرداء\nعن النبي ﷺ به. حدثنا محمد بن بشار: حدثنا معاذ بن هشام:\nحدثني أبي عن قتادة بهذا الإسناد نحوه. قال أبو عيسى:\n\" هذا حديث حسن صحيح \".\nقلت: الحديث صحيح بغير هذا اللفظ، وأما هذا، فشاذ أخطأ فيه شعبة أومن دونه\n، وقد أخطأ شعبة في موضع آخر منه، فالأول قوله: \" ثلاث \" والصواب: \" عشر \"\n. فقال أحمد (٦/٤٤٦): حدثنا محمد بن جعفر وحجاج: حدثنا شعبة به بلفظ:\n\" من قرأ عشر آيات من آخر الكهف عصم من فتنة الدجال \".\nوهكذا أخرجه مسلم (٢/١٩٩): حدثنا محمد بن المثنى وابن بشار قالا: حدثنا\nمحمد بن جعفر به ولم يسق لفظه، وإنما أحال به على لفظ هشام الدستوائي قبله\nعن قتادة وهو بلفظ:\n\" من حفظ عشر آيات من أول سورة الكهف عصم من الدجال \".\nثم قال مسلم عقب سياقه لسند شعبة:\n\" قال شعبة: \" من آخر الكهف \"، وقال همام: \" من أول الكهف \"، كما قال هشام \".\nقلت: وهذا معناه أن رواية شعبة عند مسلم متفقة مع رواية همام وهشام في لفظة\n\" العشر \"، ومخالفة لها في لفظة \" أول \" وهي عند مسلم والترمذي وكلاهما من\nطريق ابن بشار، ومع ذلك فقد اختلفت روايتاهما عنه في اللفظ الأول، فمسلم قال\n: \" العشر \" والترمذي قال: \" ثلاث \" كما اختلفت في الحرف الأول، فعند مسلم \"\nآخر الكهف \"، وعند الترمذي \" أول الكهف \"، وفي كل من الروايتين صواب وخطأ\n، فقوله: \" ثلاث \" خطأ","vol":"3","page":509},{"text":"مخالف لعامة الرواة الثقات عن قتادة، وكلهم قالوا: \"\nعشر \". وقد ذكرت أسماءهم في \" السلسلة الأخرى \" (٥٨٢) وقوله: \" أول الكهف\n\" صواب لموافقته الثقات، ويبدو لي أن شعبة نفسه كان يضطرب في رواية هذا\nالحديث فتارة كان يقول: \" عشر \" كما هي رواية أحمد ومسلم عنه، وتارة يقول:\n\" ثلاث \" كما في رواية الترمذي هذه، وهي شاذة قطعا، وتارة يقول: \" آخر\nالكهف \" كما روايتهما، وأخرى يقول: \" أول الكهف \" وهي الصواب كما بينته في\nالمصدر المشار إليه آنفا، وكان الغرض هنا بيان الشذوذ في المكان الأول، وقد\nيسر الله لنا ذلك فله الحمد والمنة.\nثم وجدت لرواية \" آخر الكهف \" شاهدا من حديث أبي سعيد الخدري مرفوعا وموقوفا،\nخرجته في \" الصحيحة \" برقم (٢٦٥١)، وملت هناك إلى العمل بأيهما شاء القاريء\n، والله أعلم.\n(تنبيه): لم يتنبه الحافظ ابن كثير لشذوذ رواية الثلاث، فذكرها من رواية\nالترمذي وأقره على تصحيحها، فقلده مختصره الشيخ الرفاعي فصرح بصحتها في \"\nفهرسه \" (٢/٥٦٣/٦١٥) ولقد كان بلديه الصابوني موفقا في هذه المرة لأنه لم\nيوردها في \" مختصره \"!\nوكذلك أقره المنذري في \" الترغيب \" والمناوي في \" شرحه \"، وكان هذا من\nدواعي هذا التخريج والتحقيق. والله تعالى ولي التوفيق، والهادي إلى أقوم\nطريق.\n<span data-type=\"title\" id=toc-1346>١٣٣٧ </span>- \" ثلاثة تحت العرش يوم القيامة: القرآن يحاج العباد، له ظهر وبطن، والأمانة، والرحم تنادي: ألا من وصلني وصله الله، ومن قطعني قطعه الله \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (ص ٣٦٦) وحميد بن زنجويه في \" كتاب الأدب \"\nكما في \" هداية الإنسان \" (ق ٩٩/٢) والسياق له، ومن طريقه البغوي في \" شرح\nالسنة \" (١٣/٢٢/٣٤٣٣) عن مسلم بن إبراهيم: حدثنا كثير بن عبد الله اليشكري:\nحدثنا الحسن بن عبد الرحمن بن عوف القرشي عن أبيه مرفوعا.","vol":"3","page":510},{"text":"أورده العقيلي في ترجمة اليشكري هذا وقال:\n\" ولا يصح إسناده، والرواية في الرحم والأمانة من غير هذا الوجه بأسانيد\nجياد بألفاظ مختلفة، وأما القرآن، فليس بالمحفوظ \".\nقلت: وأورده ابن أبي حاتم (٣/٢/١٥٤) من رواية أربعة من الثقات، ولم يذكر\nفيه جرحا ولا تعديلا، وثمة خامس روى عنه أيضا وهو زيد بن الحباب كما جاء في\n\" الإصابة \"، وأما ابن حبان فذكره في \" الثقات \" (٧/٣٥٤)، فمثله قد يحسن\nحديثه إذا كان من دونه ومن فوقه ثقة.\nوشيخه الحسن بن عبد الرحمن، لا يعرف، فقد أورده ابن أبي حاتم أيضا (١/٢/٢٣) من رواية اليشكري هذا فقط! وكذلك صنع ابن حبان في \" الثقات \" (٤/١٤٢) فهو\nفي عداد المجهولين، فهو علة الحديث عندي، وليس اليشكري كما يشعر به كلام\nالعقيلي المتقدم، وقلده فيه المعلق على \" شرح السنة \"، ومن قبله المناوي في\n\" الفيض \".\n(تنبيه): وقع في ابن حبان: \" الحسن بن عبد الرحمن بن عوف الزهري \" وفي\nإسناد هذا الحديث (القرشي) مكان \" الزهري \" وكذلك هو عند ابن أبي حاتم وقال:\n\" وليس هو بابن عبد الرحمن بن عوف الزهري، لكنه آخر بصري \".\nوعلى هذا جرى الحافظ في \" الإصابة \" فإنه ترجم أولا لعبد الرحمن بن عوف الزهري\nثم قال:\n\" عبد الرحمن بن عوف؛ آخر إن لم يذكر إلا في هذا الحديث بهذا الإسناد فلا تثبت\nصحبته، بل هو أيضا لا يعرف، وعلى هذا فهذه علة ثانية. والله ﷾\nأعلم.\n<span data-type=\"title\" id=toc-1347>١٣٣٨ </span>- \" هل تدرون ما يقول ربكم ﷿؟ قالوا: الله ورسوله أعلم، قالها ثلاثا: قال: قال ﷿: وعزتي لا يصليها عبد لوقتها إلا أدخلته الجنة، ومن صلى لغير وقتها إن شئت رحمته، وإن شئت عذبته \".","vol":"3","page":511},{"text":"منكر. أخرجه البيهقي في \" الأسماء والصفات \" (ص ١٣٤) من طريق يزيد بن قتيبة الجرشي\n: حدثنا الفضل بن الأغر الكلابي عن أبيه عن عبد الله بن مسعود ﵁\nقال:\n\" إن النبي ﷺ خرج على أصحابه يوما فقال لهم: \" فذكره.\nقلت: وهذا إسناد ضعيف مظلم، الفضل بن الأغر وأبو هـ لم أجد من ترجمهما.\nويزيد بن قتيبة الجرشي، أورده ابن أبي حاتم (٤/٢/٢٨٤) وقال:\n\" روى عن الفضل الأغر الكلابي، روى عنه مسلم بن إبراهيم \" ولم يزد.\nووقع عنده (الحرشي) بالحاء المهملة. والله أعلم.\n<span data-type=\"title\" id=toc-1348>١٣٣٩ </span>- \" \" يوم يكشف عن ساق \"، قال: عن نزر عظيم يخرون له سجدا \".\nمنكر\nأخرجه أبو يعلى في \" مسنده \" (٤/١٧٥١) والبيهقي في \" الأسماء والصفات \" (ص ٣٤٧ - ٣٤٨) عن روح بن جناح عن مولى عمر بن عبد العزيز عن أبي بردة بن أبي\nموسى عن أبيه عن النبي ﷺ في قوله تعالى: \" يوم يكشف عن\nساق.. \".\nقلت: وهذا سند واه جدا، مولى عمر بن عبد العزيز مجهول، وروح بن جناح قال\nالحافظ:\n\" ضعيف اتهمه ابن حبان \".\nوقال في \" الفتح \" (٨/٥٣٨):\n\" أخرجه أبو يعلى بسند فيه ضعف \"!\nولا يخفى ما في هذا التعبير من التساهل في تليين الضعف! وأبعد منه عن الصواب\nقول الهيثمي في \" المجمع \" (٧/١٢٨):\n\" رواه أبو يعلى، وفيه روح بن جناح وثقه دحيم وقال فيه: ليس بالقوي وبقية\nرجاله ثقات \".\nوذلك لأن في بقية ذلك المولى المجهول، فمن أين لتلك البقية الثقة؟ !\nوقد صح في تفسير هذه الآية خلاف هذا الحديث المنكر بلفظ:","vol":"3","page":512},{"text":"\" يكشف ربنا عن ساقه فيسجد له كل مؤمن ومؤمنة.. \" الحديث.\nوهو مخرج في \" الصحيحة \" برقم (٥٨٣)، فراجعه ففيه بحث هام حول هذه الصفة\nوطعن الكوثري في ثقات رواتها والرد عليه وبيان بعده عن النقد العلمي النزيه.\n<span data-type=\"title\" id=toc-1349>١٣٤٠ </span>- \" إذا سأل أحدكم ربه مسألة فتعرف الاستجابة فليقل: الحمد لله الذي بعزته وجلاله تتم الصالحات، ومن أبطأ عنه من ذلك شيء فليقل: الحمد لله على كل حال \".\nضعيف\nأخرجه البيهقي في \" الأسماء والصفات \" (ص ١٣٦ - ١٣٧) من طريق عمرو بن محصن\nابن علي الفهري (الأصل: النهري) عن أبي هريرة ﵁ قال: إن\nرسول الله ﷺ قال: فذكره.\nقلت: وهذا سند ضعيف، محصن هذا مجهول الحال، كما قال ابن القطان.\nوقال الحافظ:\n\" مستور من السادسة \".\nوهذا يعني أنه لم يسمع من أبي هريرة، فهو منقطع، وقد أشار ابن حبان إلى مثل\nهذا حين قال في \" ثقات التابعين \":\n\" يروي المراسيل \".\nوقد روى له الحاكم (١/٢٠٨) حديثا آخر عن عوف بن الحارث عن أبي هريرة وقال:\nصحيح على شرط مسلم \". ووافقه الذهبي، وذلك من أوهامهما، وقد وصف الذهبي\nنفسه محصنا هذا بالجهالة في \" الميزان \" نقلا عن ابن القطان وأقره! فالعجب\nمنه ما أكثر تناقض كلامه في \" التلخيص \" مع كلامه في غيره وهو الحافظ النقاد،\nالأمر الذي يحملني على أن أعتقد أنه من أوائل مؤلفاته، وأنه لم يتح له أن\nيعيد النظر فيه، والله أعلم.\nوالحديث عزاه السيوطي في جامعيه للبيهقي في \" الدعوات \" عن أبي هريرة، ولم\nنقف على هذا الكتاب بعد، وإن كنت أظن أن إسناده هو نفس الإسناد المذكور نقلا\nعن \" الأسماء والصفات \".","vol":"3","page":513},{"text":"ولم يتكلم عليه المناوي بشيء، فكأنه لم يقف عليه، ولذلك انصرف إلى الكلام\nعن غيره فقال عقب الحديث:\n\" وللحاكم نحوه من حديث عائشة، قال الحافظ العراقي: وإسناده ضعيف \".\nوقلده المعلقون على \" الجامع الكبير \" (١٩٤٠) فنقلوه عنه، دون أن يعزوه\nإليه! وزادوا على ذلك فقالوا - كعادتهم -: رمز السيوطي في \" الجامع الصغير \"\nلضعفه!\nوحديث عائشة الذي أشار إليه المناوي حديث آخر، لا يمكن اعتباره شاهدا لهذا،\nفإنه من فعله ﷺ، وقد أورده السيوطي في \" باب كان وهي\nالشمائل الشريفة \" وضعفه المناوي هناك أيضا برقم (٦٠٢٨) وخفي عليه أن له\nشواهد تقويه كما بينته في \" الصحيحة \" برقم (٢٦٥)، وبناء عليه ذكرته في \"\nصحيح الجامع الصغير \" (٤٥١٦)، ولا أدري ماذا سيكون حكم المعلقين المشار\nإليهم آنفا عليه، إذا ما جاء دور تعليقهم عليه؟ لأنهم لا يزالون إلى الآن في\nحرف الألف من \" الجامع \" فيما وصلني من أجزائه التي طبعوها، وإن كان يغلب على\nالظن أنهم سيضعفونه تقليدا لمناويهم، ولكني لا أجزم بذلك إلى أن نرى تعليقهم\nعليه. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-1350>١٣٤١ </span>- \" يا عمر! أنا وهو كنا أحوج إلى غير هذا، أن تأمرني بحسن الأداء، وتأمره\nبحسن اتباعه، اذهب به يا عمر! وأعطه حقه، وزده عشرين صاعا من تمر مكان ما\nرعته \".\nمنكر\nأخرجه الطبراني في \" المعجم الكبير \" (٤٧/٥١) قال: حدثنا أحمد بن عبد الوهاب\nابن نجدة الحوطي: حدثنا أبي (ح)،: وحدثنا أحمد بن علي الأبار: حدثنا\nمحمد بن أبي السري العسقلاني: حدثنا الوليد بن مسلم: حدثنا محمد بن حمزة بن\nيوسف بن عبد الله بن سلام عن أبيه عن جده عن عبد الله بن سلام قال:\n\" إن الله لما أراد هدى زيد بن سعنة، قال زيد بن سعنة: ما من علامات النبوة\nشيء إلا وقد عرفتها في وجه محمد ﷺ حين نظرت إليه إلا اثنتين\nلم أخبرهما منه، يسبق حلمه جهله، ولا تزيده شدة الجهل عليه إلا حلما، فكنت\nأتلطف له لأن أخالطه فأعرف حلمه","vol":"3","page":514},{"text":"من جهله. قال زيد بن سعنة:\nفخرج رسول الله ﷺ يوما من الحجرات، ومعه علي بن أبي طالب\n﵁ فأتاه رجل على راحلته كالبدوي فقال: يا رسول الله! إن بصري قرية\nبني فلان قد أسلموا ودخلوا في الإسلام، وكنت حدثتهم إن أسلموا أتاهم الرزق\nغدا وقد أصابتهم سنة وشدة وقحوط من الغيث، فأنا أخشى يا رسول الله! أن\nيخرجوا من الإسلام طمعا، كما دخلوا فيه طمعا، فإن رأيت أن ترسل إليهم بشيء\nتعينهم به فعلت. فنظر إلى رجل إلى جانبه أراه عليا ﵁ فقال: يا\nرسول الله! ما بقي منه شيء.\nقال زيد بن سعنة: فدنوت إليه فقلت: يا محمد! هل لك أن تبيعني تمرا معلوما من\nحائط بني فلان إلى أجل كذا وكذا؟ فقال:\n\" لا يا يهودي! ولكني أبيعك تمرا معلوما إلى أجل كذا وكذا، ولا تسمي حائط\nبني فلان \".\nقلت: بلى فبايعني. فأطلقت همياني فأعطيته ثمانين مثقالا من ذهب في تمر معلوم\nإلى أجل كذا وكذا. فأعطاها الرجل فقال: \" اغد عليهم فأعنهم بها \".\nفقال زيد بن سعنة: فلما كان قبل محل الأجل بيومين أوثلاثة أتيته، فأخذت\nبمجامع قميصه وردائه ونظرت إليه بوجه غليظ فقلت له: ألا تقضيني يا محمد حقي\n؟ فوالله ما علمتكم بني عبد المطلب لمطل، ولقد كان لي بمخالطتكم علم، ونظرت\nإلى عمر وإذا عيناه تدوران في وجهه كالفلك المستدير، ثم رماني ببصره فقال:\nيا عدوالله! أتقول لرسول الله ﷺ ما أسمع؟ وتصنع به ما أرى\n؟ فوالذي بعثه بالحق لولا ما أحاذر فوته لضربت بسيفي رأسك! ورسول الله\nﷺ ينظر إلى عمر في سكون وتؤدة ثم قال: فذكره.\nقال زيد: فذهب بي عمر ﵁ فأعطاني حقي وزادني عشرين صاعا من تمر.\nفقلت: ما هذه الزيادة يا عمر؟ فقال: أمرني رسول الله ﷺ أن\nأزيدك مكان ما رعتك، قلت: وتعرفني يا عمر؟ قال: لا، من أنت؟ قلت: أنا\nزيد بن سعنة. قال: الحبر؟ قلت: الحبر. قال: فما دعاك أن فعلت برسول الله\nﷺ ما فعلت وقلت له ما قلت؟ قلت: يا عمر! لم تكن من علامات\nالنبوة شيء إلا وقد عرفته في وجه رسول الله ﷺ","vol":"3","page":515},{"text":"حين نظرت إليه\nإلا اثنتين لم أخبرهما منه: يسبق حلمه جهله، ولا يزيده شدة الجهل عليه إلا\nحلما، فقد خبرتهما، فأشهدك يا عمر أني رضيت بالله ربا وبالإسلام دينا\nوبمحمد نبيا، وأشهدك أن شطر مالي - وإني أكثرها مالا - صدقة على أمة محمد.\nفقال عمر ﵁: أوعلى بعضهم فإنك لا تسعهم. قلت: أوعلى بعضهم.\nفرجع عمر وزيد إلى رسول الله ﷺ فقال زيد: أشهد أن لا إله\nإلا الله، وأشهد أن محمدا عبده ورسوله ﷺ. وآمن به وصدقه\nوبايعه وشهد معه مشاهد كثيرة. ثم توفي زيد في غزوة تبوك مقبلا غير مدبر،\nرحم الله زيدا.\nقلت: وأخرجه أبو الشيخ في \" أخلاق النبي ﷺ \" (٨١ - ٨٣)\nبتمامه: أخبرنا ابن أبي عاصم النبيل: نا الحوطي: نا الوليد بن مسلم..\nوحدثنا الحسن بن محمد: نا أبو زرعة: نا محمد بن المتوكل: نا الوليد بن مسلم\nبه.\nوأخرجه ابن حبان (٢١٠٥ - موارد) وأبو نعيم في \" دلائل النبوة \" (١/٥٢)\nوالحاكم (٣/٦٠٤ - ٦٠٥) والبيهقي (٦/٥٢) وفي \" دلائل النبوة \" (٦/٢٧٨)\nمن طريق محمد بن أبي السري العسقلاني به وقال الحاكم:\n\" صحيح الإسناد \"!\nورده الذهبي بقوله:\n\" قلت: ما أنكره وأركه! لا سيما قوله: \" مقبلا غير مدبر \"، فإنه لم يكن في\nغزوة تبوك قتال \".\nقلت: وعلته حمزة بن يوسف بن عبد الله بن سلام، فإنه ليس بالمعروف ولذلك بيض\nله الذهبي في \" الكاشف \"، وقال الحافظ:\n\" مقبول \".\nيعني عند المتابعة، وإلا فلين الحديث كما نص عليه في مقدمة \" التقريب \"،\nوكأنه لجهالته لم يورده البخاري في \" التاريخ \" ولا ابن أبي حاتم في \" الجرح\nوالتعديل \". وأما ابن حبان فذكره في \" الثقات \" (٤/١٧٠) على قاعدته في\nتوثيق المجهولين التي نبهنا عليها مرارا في هذا الكتاب وغيره، حتى صار ذلك\nمعلوما عند عامة طلاب هذا العلم","vol":"3","page":516},{"text":"الشريف، وكان ذلك من قبل نسيا منسيا.\nوالحمد لله الذي بنعمته تتم الصالحات.\nوقد ذهل الحافظ عن علة الحديث هذه، وعن النكارة التي أشار إليها الذهبي في\nآخره، فقال في ترجمة زيد بن سعنة من \" الإصابة \":\n\" رجال إسناده موثقون، وقد صرح الوليد فيه بالتحديث، ومداره على محمد بن\nأبي السري، وثقه ابن معين، ولينه أبو حاتم، وقال ابن عدي: محمد كثير\nالغلط \".\nقلت: وفات الحافظ أنه لم يتفرد به محمد هذا، بل تابعه عبد الوهاب بن نجدة\nالحوطي عند أبي الشيخ والطبراني، وهو ثقة، فالعلة ممن فوقهما، وقد عرفتها\n، والله تعالى هو الموفق.\n(تنبيه): قد أخرج الحاكم طرفا من الحديث، وهو المتعلق بالتقاضي في مكان\nآخر من \" المستدرك \"، لكن سقط منه محمد بن حمزة، فظهر إسناده إسناد آخر، كما\nحققته في \" أحاديث البيوع \" وبالله التوفيق.\n(تنبيه): لقد علمت مما تقدم أن الذهبي رد على الحاكم في تصحيحه للحديث،\nولقد دهشت حقا حين وقع بصري على قول الدكتور قلعجي المعلق على \" الدلائل \" (\n٦/٢٨٠):\n\" وقال الذهبي: صحيح \".\nوهذا كذب على الذهبي، ولا أقول إنه عن عمد، فقد يكون عن جهل وسوء فهم أو\nغفلة، فإن الذهبي قال ما نصه بالحرف:\n\" صحيح. قلت: ما أنكره وأركه.. \" إلخ.\nفقوله: \" صحيح \" هو حكاية من الذهبي لتصحيح الحاكم، وليس تصحيحا من الذهبي\nكما زعم الدكتور، بدليل رده عليه بقوله:\n\" قلت: ما أنكره.. \" إلخ.\nوهذا واضح جدا عند كل من له معرفة باللغة العربية، ومعرفة ما بإسلوب الذهبي\nفي تعقبه على الحاكم، فإنه يحكي قوله أولا، ثم يعقب عليه بما عنده من نقد إن\nكان عنده، فلا أدري - والله - تعليلا لهذه الكذبة، وأي شيء خطر في البال\nفأحلاه مر!","vol":"3","page":517},{"text":"وسيأتي أمثلة أخرى تدل على مبلغ علم هذا الدكتور، فانظر مثلا الحديث (٢٢٠٨) .\n<span data-type=\"title\" id=toc-1351>١٣٤٢ </span>- \" \" إذا زلزلت \" تعدل نصف القرآن، و\" قل يا أيها الكافرون \" تعدل ربع\nالقرآن، و\" قل هو الله أحد \" تعدل ثلث القرآن \".\nمنكر\nأخرجه الترمذي (٢/١٤٧) والحاكم (١/٥٦٦) من طريق يمان بن المغيرة العنزي:\nحدثنا عطاء بن أبي رباح عن ابن عباس قال: قال رسول الله صلى الله عليه\nوسلم: فذكره. وضعفه الترمذي بقوله:\n\" حديث غريب، لا نعرفه إلا من حديث يمان بن المغيرة \".\nقلت: وهو ضعيف كما قال الحافظ في \" التقريب \". بل قال فيه البخاري:\n\" منكر الحديث \".\nوهذا منه في منتهى التضعيف له. وقال النسائي:\n\" ليس بثقة \".\nوأما الحاكم فقال:\n\" صحيح الإسناد \"! فتعقبه الذهبي بقوله:\n\" قلت: بل يمان ضعفوه \".\nقلت: وقد روي الحديث عن أنس بن مالك مرفوعا نحوه.\nأخرجه الترمذي (٢/١٤٦) والعقيلي في \" الضعفاء \" (ص ٨٩) عن الحسن بن سلم بن\nصالح العجلي: حدثنا ثابت البناني عنه. وقال الترمذي:\n\" حديث غريب، لا نعرفه إلا من حديث هذا الشيخ الحسن بن سلم \".\nقلت: وقال العقيلي:\n\" الحسن هذا مجهول، وحديثه غير محفوظ. وقد روي في \" قل هو الله أحد \"\nأحاديث صالحة الأسانيد من حديث ثابت، وأما في \" إذا زلزلت \" و\" قل يا\nأيها الكافرون \" أسانيدها تقارب هذا الإسناد \".\nوقال الذهبي في الحسن هذا:","vol":"3","page":518},{"text":"\" لا يكاد يعرف، وخبره منكر. وقال ابن حبان: ينفرد عن الثقات بما لا يشبه\nحديث الأثبات \".\nقلت: والفقرة الأولى من الحديث قد رويت من طريق أخرى عن أنس بلفظ: \" ربع\nالقرآن \" وسنده ضعيف، وقد أوردته شاهدا في السلسلة الصحيحة الأخرى (٥٨٨)\nوقد قواه بعضهم أعني اللفظ المذكور، فقد ذكر الشيخ زكريا الأنصاري في \" الفتح\nالجليل \" (ق ٢٤٨/١) الحديث بلفظ:\n\" من قرأ سورة \" إذا زلزلت الأرض \" أربع مرات كان كمن قرأ القرآن كله \".\nوقال:\n\" رواه الثعلبي بسند ضعيف، لكن يشهد له ما رواه ابن أبي شيبة مرفوعا: \" إذا\nزلزلت \" تعدل ربع القرآن \".\nوذكر نحوه الخفاجي في حاشيته (٨/٣٩٠) وزاد:\n\" فظهر أنه حديث صحيح، ليس كغيره من أحاديث الفضائل \".\nقلت: ولم يظهر لي ذلك لأن الشاهد الذي عزاه لابن أبي شيبة ما أظنه إلا من\nطريق سلمة بن وردان عن أنس مرفوعا وسلمة ضعيف، وقد خرجته في \" السلسلة\nالأخرى \" (٥٨٨) شاهدا كما سبقت الإشارة إليه، ولأن سند الثعلبي لم أقف عليه\n. فالله أعلم.\nثم وجدت للحديث شاهدا من حديث أبي هريرة مرفوعا به.\nأخرجه أبو أمية الطرسوسي في \" مسند أبي هريرة \" (١٩٥/٢) عن عيسى بن ميمون:\nحدثنا يحيى عن أبي سلمة عنه.\nقلت: لكنه إسناد ضعيف جدا؛ عيسى بن ميمون الظاهر أنه المدني المعروف بالواسطي\n، ضعفه جماعة، وقال أبو حاتم وغيره:\n\" متروك الحديث \".\nوأبو أمية نفسه صدوق، كما قال الحافظ، فلا يصلح شاهدا.\nوأما الفقرة الثانية فلها شواهد عدة، ولذلك خرجتها في \" الصحيحة \" (٥٨٦) .","vol":"3","page":519},{"text":"وأما الفقرة الثالثة: \" قل هو الله أحد تعدل ثلث القرآن \".\nفهو حديث صحيح مشهور من رواية جمع من الصحابة، في \" الصحيحين \" وغيرهما،\nوهو مخرج في \" صحيح أبي داود \" (١٣١٤) و\" الروض ١٠٢٤ \"، \" التعليق الرغيب\n\" (٢/٢٢٥) .\n<span data-type=\"title\" id=toc-1352>١٣٤٣ </span>- \" أنزل القرآن بالتفخيم كهيئة الطير: \" عذرا أونذرا \"، و\" الصدفين \"\nو\" ألا له الخلق والأمر \" وأشباه هذا في القرآن \".\nمنكر\nأخرجه الحاكم (٢/٢٣١ و٢/٢٤٢) من طريق بكار بن عبد الله: حدثنا محمد بن\nعبد العزيز بن عمر بن عبد الرحمن بن عوف: حدثني أبو الزناد عن خارجة بن زيد عن\nزيد بن ثابت عن النبي ﷺ قال: فذكره وقال:\n\" صحيح الإسناد \"!\nورده الذهبي بقوله:\n\" قلت: لا والله، العوفي مجمع على ضعفه، وبكار ليس بعمدة، والحديث واه\nمنكر \".\nقلت: وأخرجه ابن الأنباري في \" الإيضاح \" (ق ٣/١) من طريق عمار بن\nعبد الملك قال: حدثنا محمد بن عبد العزيز القرشي قاضي المدينة قال: حدثنا أبو\nالزناد دون قوله: \" كهيئة.. \".\nوهذا القاضي العوفي ضعيف جدا. قال البخاري:\n\" منكر الحديث \".\nوقال النسائي:\n\" متروك \".\nوعمار بن عبد الملك اثنان، والظاهر أنه الذي روى عن بقية، وهو متروك\nالحديث عند الأزدي. والله أعلم.\nوممن ضعف الحديث المناوي، فإنه قال بعد أن نقل رد الحافظ الذهبي على","vol":"3","page":520},{"text":"الحاكم\nالمتقدم:\n\" وأنت بعد إذ عرفت حاله علمت أن المصنف في سكوته عليه غير مصيب \".\nقلت: ولقد كان موقف السيوطي في \" الجامع الكبير \" خيرا من ذلك، فإنه قال عقب\nعزوه للحاكم:\n\" وتعقب \".\nيشير بذلك إلى تعقب الذهبي السابق.\nثم إن كلام المناوي المذكور صريح في أن السيوطي لم يرمز له في \" الصغير \" بشيء\n، ومع ذلك نرى عقب الحديث في شرح المناوي أنه رمز له بـ (صح) فلا أدري ماذا\nكان موقف لجنة \" الجامع الكبير \" هل اعتمدوا على هذا الرمز، أم على تضعيف\nالمناوي إياه مع إشارة السيوطي فيه إلى تضعيفه كما هو المرجو؟ فإن كان كذلك\nفهل اعتبروا بذاك الرمز المناقض للتضعيف فلا يعتمدون بعد على رموز \" الصغير \"؟\nذلك ما نتمناه لهم. ثم رأيتهم قد حققوا الأمنية (ص ١٤٢٦) فنصحوا، وعساهم\nأن يستمروا.\n<span data-type=\"title\" id=toc-1353>١٣٤٤ </span>- \" أعربوا القرآن \".\nضعيف\nأخرجه أبو علي الصواف في \" الفوائد \" (٣/١٦١/٢) وأبو علي الهروي في \" الأول\nمن الثاني من الفوائد \" (١٨/٢) عن ليث عن طلحة بن مصرف عن إبراهيم عن علقمة\nعن عبد الله مرفوعا.\nقلت: وهذا إسناد ضعيف، ليث هو ابن أبي سليم وهو ضعيف.\nوله شاهد من حديث ابن عباس مرفوعا به، ولكنه واه جدا.\nأخرجه أبو بكر الشيرازي في \" سبعة مجالس من الأمالي \" (٨/١) عن حفص بن سليمان\n: نا سعيد بن المرزبان عن الضحاك بن مزاحم عنه. وقال:\n\" قال الحاكم: لم نكتبه من حديث أبي سعد البقال إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدا فيه علل:\n١ - الضحاك لم يسمع من ابن عباس.\n٢ - وسعيد بن المرزبان، وهو أبو سعد البقال ضعيف مدلس، وقد عنعنه.","vol":"3","page":521},{"text":"٣ - وحفص بن سليمان وهو الأسدي الغاضري قال الحافظ:\n\" متروك الحديث مع إمامته في القراءة \".\nثم رأيت حديث ابن مسعود في \" معجم الطبراني الكبير \" من طريق ليث به موقوفا،\nومرفوعا (٨٦٨٤ و٨٦٨٥) وزاد في المرفوع:\n\" فإنه عربي \".\nوزاد بعد هذه الزيادة من طريق أخرى:\n\" فإنه سيجيء قوم يثقفونه، وليسوا بخياركم \".\nوإسناده هكذا (٨٦٨٦): حدثنا عبد الله بن محمد بن سعيد بن أبي مريم: حدثنا\nمحمد بن يوسف الفريابي: حدثنا سعيد عن إسماعيل بن أبي خالد عن سيار أبي الحكم\nعن ابن مسعود قال: فذكره موقوفا.\nقلت: وهذا إسناد ضعيف جدا، رجاله ثقات رجال الشيخين غير عبد الله هذا قال\nابن عدي في \" الكامل \" (٤/١٥٦٨):\n\" حدث عن الفريابي وغيره بالبواطيل، فإما أن يكون مغفلا، لا يدري ما يخرج من\nرأسه، أومتعمدا، فإني رأيت له غير حديث غير محفوظ \".\nوبه أعله الهيثمي (٧/١٦٥)، وأعل ما قبله بليث بن أبي سليم، ووهم المناوي\nفي \" الجامع الأزهر \" فزعم أن في هذا أيضا ابن أبي سليم!\nوله شاهد آخر، ولكنه واه جدا، وفي متنه زيادة مستنكرة وهو الآتي بعده:\n<span data-type=\"title\" id=toc-1354>١٣٤٥ </span>- \" أعربوا القرآن، والتمسوا غرائبه، وغرائبه فرائضه وحدوده \".\nضعيف جدا\nأخرجه ابن أبي شيبة في \" المصنف \" (١٢/٥٧/١) وأبو يعلى في \" مسنده \" (ق\n٣٠٦/١) وأبو عبيد في \" فضائل القرآن \" (ق ٩٨/٢) والحاكم (٢/٤٣٩)\nوالخطيب في \" التاريخ \" (٨/٧٧ - ٧٨) وأبو بكر الأنباري في \" الوقف\nوالابتداء \" (ق ٤/٢ إسكندرية) وأبو الفضل الرازي في \" معاني أنزل القرآن\nعلى.. \" (٦٨ - ٦٩) والسلفي في \" معجم السفر \" (ق ١٢٤/١) عن عبد الله بن\nسعيد المقبري عن أبيه عن أبي هريرة مرفوعا وقال الحاكم:","vol":"3","page":522},{"text":"\" صحيح الإسناد على مذهب جماعة من أئمتنا \"!\nورده الذهبي بقوله:\n\" قلت: بل أجمع على ضعفه \".\nقلت: وآفته عبد الله هذا، فإنه شديد الضعف. وقال الهيثمي (٧/١٦٣) بعدما\nعزاه لأبي يعلى:\n\" وهو متروك \".\nوأما قول المناوي في \" الفيض \":\n\" وقال المناوي: فيه ضعيفان \".\nفخطأ، إذ ليس فيه إلا هذا، وأما أبو هـ فثقة من رجال الشيخين.\nنعم رواه عن عبد الله بعض الضعفاء بزيادة على ما رواه الثقات عنه وهو:\n<span data-type=\"title\" id=toc-1355>١٣٤٦ </span>- \" أعربوا القرآن، واتبعوا غرائبه، وغرائبه فرائضه، وحدوده، فإن القرآن\nنزل على خمسة أوجه، حلال، وحرام، ومحكم، ومتشابه، وأمثال، فاعملوا\nبالحلال، واجتنبوا الحرام واتبعوا المحكم، وآمنوا بالمتشابه، واعتبروا\nبالأمثال \".\nضعيف جدا\nرواه ابن جبرون المعدل في \" الفوائد العوالي \" (١/٢٨/١) والثقفي في \"\nالثقفيات \" (ج٩ رقم ١٤ نسختي) عن معارك بن عباد: حدثني عبد الله بن سعيد بن\nأبي سعيد المقبري: حدثني أبي عن أبيه عن أبي هريرة مرفوعا.\nومن هذا الوجه رواه الحافظ ابن ناصر الدين الدمشقي في جزء له بخطه (ق ٤٣/٢)\nوسكت عليه، وهو ضعيف جدا كما تقدم في الذي قبله، لكنه الراوي عنه هنا معارك\nبضم الميم - ضعيف أيضا كما قال الدارقطني، وقال البخاري:\n\" منكر الحديث \".\nلكن قال الحافظ ابن ناصر:\n\" له شاهد عن عبد الله بن مسعود \".","vol":"3","page":523},{"text":"ثم ذكره مرفوعا بلفظ: \" كان الكتاب الأول ينزل.. \" فذكره نحوه، لكن ليس فيه\nطرفه الأول إلى قوله: وحدوده، وهو من نصيب الكتاب الآخر (٥٨٩)\nوالحمد لله تعالى.\n<span data-type=\"title\" id=toc-1356>١٣٤٧ </span>- \" أعربوا الكلام، كي تعربوا القرآن \".\nمنكر\nأخرجه أبو عبيد في \" غريب الحديث \" (٩٩/١): حدثنا نعيم بن حماد عن بقية بن\nالوليد عن الوليد بن محمد بن زيد قال: سمعت أبا جعفر يقول: قال رسول الله\nﷺ.\nوعن نعيم أخرجه أبو بكر الأنباري في \" الوقف والابتداء \" (ق ٦/١) .\nقلت: وهذا إسناد مرسل أومعضل مظلم، لم أعرف منه إلا نعيم بن حماد وبقية بن\nالوليد وهما ضعيفان، وهذا مدلس وقد عنعنه، والوليد بن محمد الظاهر أنه من\nشيوخ بقية المجهولين. وقال المناوي في \" الفيض \" عن أبي جعفر هذا:\n\" هو أبو جعفر الأنصاري الذي قال: رأيت أبا بكر ورأسه ولحيته كأنهما جمر\nالغضا \".\nقلت: ولا أدري مستنده فيما ذكره، ولوثبت ذلك لكان الحديث مرسلا وهو ينافي\nقوله أصله - أعني السيوطي - في \" الجامع الصغير \":\n\" رواه ابن الأنباري في \" الوقف \" والمرهبي في \" فضل العلم \" عن أبي جعفر\nمعضلا \".\nفلوكان أبو جعفر هو ذاك الأنصاري عند السيوطي لم يجعله معضلا. فالله أعلم.","vol":"3","page":524},{"text":"<span data-type=\"title\" id=toc-1357>١٣٤٨ </span>- \" إن لكل شيء سناما، وسنام القرآن سورة البقرة، فيها آية سيدة آي القرآن،\nلا تقرأ في بيت فيه شيطان إلا خرج منه: آية الكرسي \".\nضعيف\nأخرجه الترمذي (رقم ٢٨٨١) وابن نصر في \" قيام الليل \" (٦٨) والحاكم (١/٥٦٠) وعبد الرزاق في \" المصنف \" (٦٠١٩) والحميدي في \" مسنده \" (رقم ٩٩٤) وابن عدي في \" الكامل \" (ق ٦٩/١) من طريق حكيم بن جبير عن أبي صالح عن\nأبي هريرة به. وضعفه الترمذي بقوله:","vol":"3","page":524},{"text":"\" لا نعرفه إلا من حديث حكيم بن جبير، وقد تكلم شعبة في حكيم وضعفه \".\nوأما الحاكم فقال:\n\" صحيح الإسناد، والشيخان لم يخرجا عن حكيم لوهن في رواياته، وإنما تركاه\nلغلوه في التشيع \".\nفأقول: ليس كما قال وإن وافقه الذهبي في \" تلخيصه \"؛ فإن أقوال الأئمة فيه،\nإنما تدل على أنهم تركوه لسوء حفظه، وليس لفساد مذهبه، فقال أحمد:\n\" ضعيف الحديث، مضطرب الحديث \".\nوقال عبد الرحمن بن مهدي:\n\" إنما روى أحاديث يسيرة، وفيها منكرات \".\nوقال أبو حاتم:\n\" ضعيف الحديث، منكر الحديث \".\nولذا قال الذهبي في \" الكاشف \":\n\" ضعفوه، وقال الدارقطني: متروك \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف رمي بالتشيع \".\nوبالجملة فالحديث ضعيف، غير أن طرفه الأول قد وجد ما يشهد له من حديث\nعبد الله بن مسعود، وهو مخرج في \" الصحيحة \" برقم (٥٨٨) .\n<span data-type=\"title\" id=toc-1358>١٣٤٩ </span>- \" إن لكل شيء سناما، وإن سنام القرآن، سورة البقرة، من قرأها في بيته ليلا\nلم يدخله الشيطان ثلاث ليال، ومن قرأها في بيته نهارا لم يدخله الشيطان ثلاثة\nأيام \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (ص ١١٥) وابن حبان (رقم ١٧٢٧ - موارد) من\nطريق أبي يعلى وهذا في \" مسنده \" (٤/١٨٢٦) وأبو نعيم في \" أخبار","vol":"3","page":525},{"text":"أصبهان \" (١/١٠١) عن خالد بن سعيد المدني عن أبي حازم عن سهل بن سعد قال: قال\nرسول الله ﷺ..\nأورده العقيلي في ترجمة خالد هذا، وقال:\n\" لا يتابع على حديثه \".\nوأما ابن حبان فأورده في \" الثقات \" (٢/٧٢) على قاعدته في توثيق المجهولين.\nوهو خالد بن سعيد بن أبي مريم التيمي كما في \" اللسان \" وقد جهله ابن القطان\n، وقال ابن المديني:\n\" لا نعرفه \".\nولم نجد للحديث شاهدا نقويه به إلا طرفه الأول منه، وهو مخرج في \" السلسلة\nالأخرى \" كما ذكرت آنفا في الحديث الذي قبله.\n<span data-type=\"title\" id=toc-1359>١٣٥٠ </span>- \" لكل شيء عروس، وعروس القرآن [الرحمن] \".\nمنكر\nأورده السيوطي في \" الجامع الصغير \" من رواية البيهقي في \" شعب الإيمان \"،\nوكذا في \" المشكاة \" (٢١٨٠) وقد كشف عن علته المناوي فقال في \" الفيض \":\n\" وفيه أحمد (١) بن الحسن (دبيس) عده الذهبي في \" الضعفاء والمتروكين \"،\nوقال الدارقطني: ليس بثقة \".\nقلت: وترجمه الخطيب في \" تاريخه \" (٤/٨٨) وقال:\n\" وكان منكر الحديث.. قرأت بخط الدارقطني.. ليس بثقة \".\nوإن من عجائب المناوي أن يخالف بنفسه هذا التضعيف الذي استفدناه منه، فيقول\nفي \" التيسير \":\n\" وإسناده حسن \"!\n_________\n(١) الأصل \" علي \" والتصحيح من نسخة مخطوطة. اهـ","vol":"3","page":526},{"text":"<span data-type=\"title\" id=toc-1360>١٣٥١ </span>- \" من قرأ \" قل هو الله أحد \" عشرين مرة بنى الله له قصرا في الجنة \".\nمنكر\nأخرجه حميد بن زنجويه في \" كتاب الترغيب \" له من طريق حسين بن أبي زينب عن أبيه\nعن خالد بن زيد رفعه.\nذكره الحافظ في ترجمة خالد هذا من \" الإصابة \" وحكى أنه غير أبي أيوب الأنصاري\n، ولم يتكلم على إسناده بشيء، وكذلك صنع المناوي في \" فيض القدير \"، وكأن\nذلك لجهالته، فإن الحسين هذا - وفي \" الفيض \": الحسن - وأباه لم أجد من\nذكرهما.\nوفي المتن نكارة، فقد جاء الحديث من ثلاثة أوجه بلفظ:\n\" عشر مرات \". وقد خرجته في \" الصحيحة \" (٥٨٩) .","vol":"3","page":527},{"text":"<span data-type=\"title\" id=toc-1361>١٣٥٢ </span>- \" سيليكم أمراء يفسدون، وما يصلح الله بهم أكثر، فمن عمل منهم بطاعة الله\nفلهم الأجر، وعليكم الشكر، ومن عمل منهم بمعصية الله فعليهم الوزر،\nوعليكم الصبر \".\nضعيف جدا\nرواه الداني في \" الفتن \" (ق ١٦٤/١) وابن عدي (٦٩/٢) عن حكيم بن خذام:\nحدثنا عبد الملك بن عمير عن الربيع بن عميلة عن عبد الله بن مسعود مرفوعا،\nوقال ابن عدي:\n\" حكيم بن خذام قال البخاري: منكر الحديث \".\nوقال أبو حاتم: \" متروك الحديث \".\nومن طريقه أخرجه الطبراني في \" المعجم الكبير \" كما في \" فيض القدير \" وقال:\nقال الحافظ العراقي: \" ضعيف \".\nواعتمده في \" التيسير \".\nثم رأيت الحديث قد أورده ابن أبي حاتم في \" العلل \" (٢/٤١٤)، وقال عن أبيه\n: \" هذا حديث منكر، وحكيم متروك الحديث \".","vol":"3","page":527},{"text":"<span data-type=\"title\" id=toc-1362>١٣٥٣ </span>- \" سيلي أموركم من بعدي رجال يعرفونكم ما تنكرون، وينكرون عليكم ما تعرفون،\nفلا طاعة لمن عصى الله، فلا تعتلوا بربكم \".\nضعيف بهذا اللفظ\nأخرجه الحاكم (٣/٣٥٧) وعبد الله بن أحمد في \" زوائد المسند \" (٥/٣٢٩) من\nطريق مسلم بن خالد - وفي \" الزوائد \": يحيى بن مسلم وأظنه تحريفا - عن ابن\nخثيم عن إسماعيل بن عبيد بن رفاعة عن أبيه عن عبادة بن الصامت قال: سمعت\nأبا القاسم ﷺ يقول: فذكره.\nقلت: ومسلم بن خالد فيه ضعف من قبل حفظه، لكن ذكر الحاكم أنه تابعه زهير بن\nمعاوية، ويحتمل أن يكون يحيى بن مسلم الذي في طريق عبد الله بن أحمد هو غير\nمسلم بن خالد، ولكني لم أعرفه.\nوقد أخرجه أحمد (٥/٣٢٥) من طريق إسماعيل بن عياش عن عبد الله بن عثمان بن\nخثيم: حدثني إسماعيل بن عبيد الأنصاري به إلا أنه لم يقل: عن أبيه.\nوإسماعيل بن عياض ضعيف في روايته عن غير الشاميين وهذه منها.\nوقد روي عنه بإسناد آخر، أخرجه العقيلي في \" الضعفاء \" (٢٤٦) من طريق هشام\nابن عمار قال: حدثنا إسماعيل بن عياش قال: حدثنا عبد العزيز بن عبيد الله بن\nحمزة بن صهيب عن شهر بن حوشب عن عبد الله بن عمرو بن العاص عن رسول الله\nﷺ أنه قال فذكره بنحوه وقال:\n\" عبد العزيز؛ قال يحيى - يعني ابن معين -: ضعيف لم يحدث عنه إلا إسماعيل بن\nعياش \".\nقلت: وهو شامي حمصي، فحديثه هو المحفوظ من رواية إسماعيل بن عياش ولكنه\nضعيف لما عرفت من حاله. وقد قال العقيلي في الحديث:\n\" أما هذا اللفظ: \" فلا تعتلوا \"، فلا يحفظ إلا في هذا الحديث. وقد روي في\nهذا المعنى بخلاف هذا اللفظ رواية أحسن من هذه \".\nقلت: وقد فاته رواية إسماعيل بن عبيد المتقدمة، وهي أجود من هذه، غير أن\nإسماعيل هذا في عداد المجهولين كما أشار إلى ذلك الذهبي بقوله:","vol":"3","page":528},{"text":"\" ما علمت روى عنه سوى عبد الله بن عثمان بن خثيم \".\nقلت: ومع ذلك، فقد اختلفوا عليه في إسناده، فمنهم من قال: \" عن أبيه \"\nومنهم من لم يقل، فهو علة الحديث. والله أعلم.\nوأما اللفظ الذي أشار إليه العقيلي فالظاهر أنه يعني حديث أم سلمة رضي الله\nعنها أن رسول الله ﷺ قال:\n\" ستكون أمراء، فتعرفون وتنكرون، فمن عرف برىء، ومن أنكر سلم، ولكن من\nرضي وتابع \"، قالوا: أفلا نقاتلهم؟ قال: \" لا ما صلوا \".\nرواه مسلم وغيره، وهو مخرج في \" الصحيحة \" برقم (٣٠٠٧) .\n(تنبيه): قوله: \" فلا تعتلوا \" كذا وقع في حديث عبادة عند أحمد وابنه\nعبد الله، ووقع في \" المستدرك \" و\" تلخيصه \": \" فلا تعتبوا \"! ! وفي \"\nمجمع الزوائد \" (٥/٢٢٦): \" فلا تقبلوا \"! وفي \" الجامع الكبير - المصورة \"\n\" فلا تضلوا \"! وزاد في المخرجين \" الشاشي \".\nوهذا اختلاف شديد في هذه اللفظة، ولعل الصواب فيها الوجه الأول لاتفاق رواية\nأحمد مع رواية ابنه عليها، ولموافقته لرواية العقيلي في حديث ابن عمرو بن\nالعاص.\nوقد خفي أمر هذه الكلمة على الدكتور القلعجي، فلم يستطع أن يقرأها على الصواب\nفي مخطوطة \" ضعفاء العقيلي \" الذي حققه في زعمه، فجاءت في مطبوعته (٣/٢٢) في\nموضعين منها بلفظ:\n\" فلا تقتلوا برأيكم \"!\nوعلق عليه بقوله:\n\" في هامش الأصل: فلا تغلبوا \".\nوهكذا فليكن تحقيق الدكتور! وكم له في تعليقاته من مثل هذا وغيره من\nالأخطاء والأوهام التي تدل على مبلغه من العلم. والله المستعان.\n<span data-type=\"title\" id=toc-1363>١٣٥٤ </span>- \" ما من امرىء يقرأ القرآن، ثم ينساه إلا لقي الله ﷿ يوم القيامة وهو أجذم \".","vol":"3","page":529},{"text":"ضعيف. أخرجه أبو داود (١٤٧٤) من طريق ابن إدريس عن يزيد بن أبي زياد عن عيسى بن\nفائد عن سعد بن عبادة قال: قال رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف، وفيه ثلاث علل:\nأولا: يزيد بن أبي زياد وهو الهاشمي مولاهم أبو عبد الرحمن كما قال المنذري (\n٢/٢١٣) وهو ضعيف، تغير في كبره فصار يتلقن كما في \" التقريب \".\nثانيا: عيسى بن فائد - بالفاء - قال ابن المديني:\n\" مجهول، لم يروعنه غير يزيد بن أبي زياد \".\nثالثا: الانقطاع. قال ابن عبد البر:\n\" هذا إسناد رديء، وعيسى بن فائد لم يسمع من سعد بن عبادة ولا أدركه \".\nقلت: ويؤيد ما قال، أن شعبة رواه عن يزيد بن أبي زياد عن عيسى عن رجل عن سعد\nابن عبادة به.\nأخرجه أحمد (٥/٢٨٤) والدارمي (٢/٤٣٧) وابن نصر في \" قيام الليل \" (٧٤) .\nوتابعه خالد وهو ابن عبد الله الطحان عند أحمد (٥/٢٨٥)، فذكر الرجل بين\nعيسى وسعد.\n<span data-type=\"title\" id=toc-1364>١٣٥٥ </span>- \" من علم أن الله ربه، وأني نبيه صادقا من قلبه - وأومأ بيده إلى خلدة صدره\n- حرم الله لحمه على النار \".\nضعيف\nأخرجه البزار (رقم - ١٤) وابن خزيمة في \" التوحيد \" (٢٢٦) وأبو نعيم في\nالحلية (٦/١٨٢) من طريق أيوب بن سليمان بن سيار الحارثي صاحب الكرى قال:\nحدثنا عمر بن محمد بن عمر بن معدان الحارسي عن معدان القصير عن عبد الله بن أبي\nالقلوص عن مطرف عن عمران بن حصين قال: ألا أحدثكم بحديث ما حدثت به أحدا\nمنذ سمعته من رسول الله ﷺ؟: فذكره. وقال البزار:\n\" ليس له إلا هذا الطريق، وابن أبي القلوص بصري، وعمر بن محمد بصري لا بأس به \".","vol":"3","page":530},{"text":"قلت: وهذا إسناد ضعيف عبد الله بن أبي القلوص ومن دونه - غير القصير - غير\nمشهورين، أوردهم ابن أبي حاتم (٢/٢/١٤٢ و٣/١/١٣٢ و١/١/٢٤٩) ولم يذكر فيهم\nجرحا ولا تعديلا. ولا أستبعد أن يكون ابن حبان قد أوردهم في \" كتاب الثقات \"\nله على قاعدته المعروفة.\nوالحديث أورده الهيثمي في \" المجمع \" (١/٢٢): وقال:\n\" رواه البزار، وفي إسناده عمران القصير وهو متروك، وعبد الله بن أبي\nالقلوص \".\nوعلى هامشه ما نصه - وأظنه للحافظ ابن حجر -:\n\" عمران القصير أخرج له الشيخان، ووثقه جماعة، وما علمت أحدا تركه،\nوعبد الله بن أبي القلوص ما علمت أحدا وثقه. كما في هامش الأصل \".\nوأورده الهيثمي في مكان آخر (١/١٩) وقال:\n\" رواه الطبراني في \" الكبير \" وفي إسناده عمر بن محمد بن عمر بن صفوان وهو\nواهي الحديث \"!\nكذا قال! وإنما هو ابن معدان، ولعله تصحف عليه أوعلى ناسخ \" الكبير \" الذي\nكان عنده، فإني لا أعرف في الرواة من يدعى عمر بن محمد بن عمر بن صفوان،\nولكن من أين أخذ الهيثمي وصفه إياه بأنه \" واهي الحديث \"؟ فلابد أن يكون وقع\nله فيه وهم، لم يتبين لي إلى الآن سببه، ولا سيما والبزار قال فيه: \" لا\nبأس به \" كما سبق.\nثم وقفت على إسناده في \" المعجم الكبير \" (١٨/١٢٤/٢٥٣) بعد أن طبع بتحقيق\nأخينا حمدي السلفي، فإذا هو فيه \".. ابن معدان \" على الصواب. والحمد لله\nعلى توفيقه وأسأله المزيد من فضله.\n<span data-type=\"title\" id=toc-1365>١٣٥٦ </span>- \" من قرأ القرآن يتأكل به الناس جاء يوم القيامة ووجهه عظم لي عليه لحم. قراء\nالقرآن ثلاثة:\nرجل قرأ القرآن فاتخذه بضاعته فاستجر به الملوك، واستمال به الناس.","vol":"3","page":531},{"text":"ورجل قرأ القرآن فأقام حروفه، وضيع حدوده، كثر هؤلاء من قراء القرآن لا\nكثرهم الله.\nورجل قرأ القرآن فوضع دواء القرآن على داء قلبه، فأسهر به ليله، وأظمأ به\nنهاره، فأقاموا به في مساجدهم، بهؤلاء يدفع الله بهم البلاء، ويزيل الأعداء\n، وينزل غيث السماء، فوالله لهؤلاء من قرء القرآن أعز من الكبريت الأحمر \".\nموضوع\nأخرجه ابن حبان في \" الضعفاء والمتروكين \" (١/١٤٨) من طريق أحمد بن ميثم بن\nأبي نعيم الفضل بن دكين: حدثنا علي بن قادم عن سفيان الثوري عن علقمة بن مرثد\nعن سليمان بن بردة عن أبيه مرفوعا. وقال ابن حبان:\n\" لا أصل له من حديث رسول الله ﷺ، وأحمد هذا يروي عن علي بن\nقادم المناكير الكثيرة، وعن غيره من الثقات الأشياء المقلوبة \".\nوأقره الذهبي في \" الميزان \" والعسقلاني في \" اللسان \" ومن قبلهما ابن\nالجوزي في \" الأحاديث الواهية \" وقد رواه (١/١٤٨) وقال:\n\" لا يصح عن رسول الله ﷺ، وإنما يروى عن الحسن البصري \".\nقلت: ولوائح الصنع والوضع ظاهرة عليه، ولقد أحسن السيوطي بإيراده إياه في\nكتابه \" ذيل الأحاديث الموضوعة \" (ص ٢٩) من رواية ابن حبان وساق كلامه عليه\n، وكلام ابن الجوزي. وتبعه ابن عراق في \" تنزيه الشريعة \" (١/٣٠٠) .\nثم تناقض السيوطي فأورد الجملة الأولى من الحديث في \" الجامع الصغير \" من رواية\nالبيهقي في \" شعب الإيمان \" وزاد في \" الجامع الكبير \": ابن حبان في \"\nالضعفاء \"، فتعقبه المناوي في فيض القدير \" بما تقدم عن ابن حبان وابن الجوزي\n، ثم نسي هذا أوتناساه فاقتصر في التيسير \" على قوله: \" إسناده ضعيف \"!\n(تنبيه): وقع في \" الفيض \" خطآن:\nالأول: \" ابن أبي حاتم \" مكان \" ابن حبان \"، وهو خطأ مطبعي.","vol":"3","page":532},{"text":"والآخر: \" ضبير \" محل \" ميثم \"، وقام في نفسي أول الأمر أنه خطأ مطبعي أيضا\nولكني وجدته كذلك في مخطوطة الظاهرية من \" فيض القدير \". والله أعلم.\n<span data-type=\"title\" id=toc-1366>١٣٥٧ </span>- \" ما طلعت الشمس على رجل خير من عمر \".\nموضوع\nرواه الترمذي (٢/٢٩٣) والدولابي في \" الكنى \" (٢/٩٩) والحاكم (٣/١٩٠)\nوكذا العقيلي في \" الضعفاء \" (٢٤١) ومن طريقه ابن الجوزي في \" الواهيات \" (\n١/١٩٠) وابن عدي في \" الكامل \" (ق ٢٢٤/٢) وابن عساكر في \" تاريخ دمشق \" (\n١٣/٢٩/١) من طريق عبد الله بن داود التمار قال: حدثنا عبد الرحمن بن أخي محمد\nابن المنكدر عن محمد بن المنكدر عن جابر بن عبد الله قال:\nقال عمر لأبي بكر: يا خير الناس بعد رسول الله ﷺ! فقال\nأبو بكر أما إنك إن قلت ذاك، فلقد سمعت رسول الله ﷺ يقول:\nفذكره. وقال الترمذي:\n\" هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بذاك \".\nقلت: وعلته التمار أوشيخه عبد الرحمن، وفي ترجمة الأول أورده ابن عدي،\nوبالثاني أعله العقيلي فقال:\n\" لا يتابع عليه ولا يعرف إلا به \".\nوقال الذهبي في ترجمته من \" الميزان \":\n\" لا يكاد يعرف، ولا يتابع على حديثه \".\nثم ساقه.\nوأعله بالأول أيضا فقال في جزء \" موضوعات من المستدرك \":\n\" قلت: عبد الله هالك، وهذا باطل \".\nوقال في ترجمته من \" الميزان \":\n\" قال البخاري: فيه نظر، وقال النسائي: ضعيف. وقال أبو حاتم: ليس بقوي،\nوتكلم فيه ابن عدي وابن حبان \".\nثم ساق له هذا الحديث، ثم قال:\n\" هذا كذب \".","vol":"3","page":533},{"text":"ولما قال الحاكم: \" صحيح الإسناد \" تعقبه الذهبي بقوله:\n\" عبد الله ضعفوه، وعبد الرحمن تكلم فيه، والحديث شبه موضوع \".\nوقال ابن الجوزي:\n\" هذا الحديث لا يصح عن رسول الله ﷺ، ولا يتابع عبد الرحمن\nعليه، ولا يعرف إلا به، وأما عبد الله بن داود فقال ابن حبان: منكر الحديث\nجدا، يروي المناكير عن المشاهير، لا يجوز الاحتجاج بروايته \".\nثم إن الحديث ظاهر البطلان، لمخالفته لما هو مقطوع به:\nأن خير من طلعت عليه الشمس إنما هو نبينا محمد ﷺ، ثم الرسل\nوالأنبياء، ثم أبو بكر، وقد جاء من طرق عن ابن جريج عن عطاء عن أبي الدرداء\nمرفوعا بلفظ:\n\" ما طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين أفضل من أبي بكر \".\nأخرجه جمع من المحدثين منهم عبد بن حميد والخطيب وغيرهما، وهو أصح من الأول\nسندا ومتنا كما ترى، وقد حسنه بعضهم، ولكن الطرق المشار إليها بحاجة إلى\nدراسة دقيقة، وهذا مما لم يتيسر لي بعد. والله الموفق.\n<span data-type=\"title\" id=toc-1367>١٣٥٨ </span>- \" ثلاثة لا ترد دعوتهم: الصائم حتى يفطر، والإمام العادل، ودعوة المظلوم\nيرفعها الله فوق الغمام، ويفتح لها أبو اب السماء، ويقول الرب: وعزتي\nلأنصرنك ولوبعد حين \".\nضعيف\nأخرجه الترمذي (٢/٢٨٠) وابن ماجه (١٧٥٢) وابن خزيمة (١٩٠١) وابن حبان\n(٢٤٠٧ و٢٤٠٨) وأحمد (٢/٣٠٤ - ٣٠٥ و٤٤٥ و٤٧٧) من طريق سعد أبي مجاهد عن\nأبي مدلة عن أبي هريرة به. وقال الترمذي:\n\" حديث حسن، وأبو مدلة هو مولى أم المؤمنين عائشة، وإنما نعرفه بهذا الحديث \".\nقلت: إذا كان كذلك فالقواعد تقتضي أنه رجل مجهول، وذلك ما صرح به بعض الأئمة، فقال ابن المديني:","vol":"3","page":534},{"text":"\" لا يعرف اسمه، مجهول، لم يروعنه غير أبي مجاهد \".\nقلت: فمثله لا يحسن حديثه، ولا سيما أنه مخالف لحديث آخر عن أبي هريرة خرجته\nفي \" الصحيحة \" (٥٩٦)؛ ولذلك فما أحسن الغماري بإيراده إياه في \" كنزه \" (١٥٤٥) .\n(تنبيه): أبو مدلة هو مولى عائشة كما سبق عن الترمذي، وكذلك هو في \" الجرح\nوالتعديل \" (٤/٢/٤٤٤) و\" التهذيب \" وغيرهما، وشذ ابن خزيمة فقال:\n\" وهو مولى أبي هريرة \"! (وانظر صحيح ابن ماجه / \" كتاب \" الصيام \" بقلمي،\nوهو وشيك الصدور) .\n<span data-type=\"title\" id=toc-1368>١٣٥٩ </span>- \" القبلة حسنة، والحسنة عشرة \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (١١/٢) وأبو نعيم في \" الحلية \" (٧/٢٥٥) من\nطريق إسماعيل بن يحيى: حدثنا مسعر عن عطية عن ابن عمر قال:\n\" جاء أبو سعيد الخدري إلى رسول الله ﷺ ومعه ابنه فقبله،\nفقال النبي ﷺ: فذكره. وقال ابن عدي:\n\" هذا حديث باطل بهذا الإسناد \".\nوقال أبو نعيم:\n\" غريب، تفرد به إسماعيل \".\nقلت: وهو ابن يحيى التيمي كذاب مجمع على تركه، وهو من الأحاديث التي شان\nبها السيوطي \" الجامع الصغير \" وبيض المناوي له فلم يبين حاله! لا في \" الفيض\n\" ولا في \" التيسير \".\nومن أحاديثه التي لا تعرف إلا من طريقه وشان بها أيضا السيوطي \" جامعه \":","vol":"3","page":535},{"text":"<span data-type=\"title\" id=toc-1369>١٣٦٠ </span>- \" التسويف شعاع الشيطان يلقيه في قلوب المؤمنين \".\nموضوع\nأخرجه ابن عدي (١١/٢) والديلمي في \" مسند الفردوس \" (٢/١/٥٠) من طريق\nإسماعيل بن يحيى: حدثنا مسعر عن حميد بن سعد عن أبي سلمة عن أبيه رفعه،\nوقال:","vol":"3","page":535},{"text":"\" إسماعيل يحدث عن الثقات بالبواطيل \".\nقلت: وفيه علتان أخريان:\nإحداهما: الانقطاع بين أبي سلمة وأبيه عبد الرحمن بن عوف فإنه لم يسمع منه.\nوالأخرى: حميد بن سعد لم أعرفه، وبه أعله المناوي وقد عزاه أصله للديلمي\nفقط، فقال:\n\" قال الذهبي في \" الضعفاء \": مجهول \".\nقلت: الذي في \" الضعفاء \" و\" الميزان \" و\" اللسان \" حميد بن سعيد، وهذا\nابن سعد.\n(تنبيه): وقع في \" الجامع الصغير \": \" شعار \" والصواب ما أثبتنا، وهو نص\nالديلمي كما ذكر المناوي وكذلك هو في \" الجامع الكبير \".\nومن أكاذيب ذاك التيمي:\n\" قريش على مقدمة الناس يوم القيامة، ولولا أن تبطر قريش لأخبرتها بما\nلمحسنها عند الله من الثواب \".\n<span data-type=\"title\" id=toc-1370>١٣٦١ </span>- \" قريش على مقدمة الناس يوم القيامة، ولولا أن تبطر قريش لأخبرتها بما\nلمحسنها عند الله من الثواب \".\nموضوع\nأخرجه ابن عدي (١١/٢) من طريق إسماعيل بن يحيى: حدثنا سفيان الثوري قال:\nسمعت محمد بن المنكدر يقول: سمعت جابر بن عبد الله يقول: سمعت رسول الله\nﷺ يقول: فذكره. وقال ابن عدي:\n\" وهذا الحديث بهذا الإسناد باطل ليس يرويه غير إسماعيل \".\nقلت: وقد عرفت أنه كذاب، ولقد شان السيوطي كتابه \" الجامع \" بإيراده فيه\nهذا الحديث، وأمثاله مما تقدم التنبيه عليه، وقد أخذ المناوي عليه إيهامه\nبسكوته عليه أن ابن عدي خرجه وسكت عليه! فقال:\n\" الأمر بخلافه، بل قال: هذا الحديث.. باطل ليس يرويه غير إسماعيل بن مسعدة (!) (١) وكان يحدث عن الثقات بالبواطيل. وقال ابن حبان: يروي الموضوعات عن\n_________\n(١) كذا ولعله خطأ مطبعي والصواب \" إسماعيل بن يحيى \" كما سبق. اهـ","vol":"3","page":536},{"text":"الأثبات، لا تحل الرواية عنه \".\nثم تجاهل هذا كله المناوي في \" التيسير \" فاقتصر على تضعيفه فقط! !\n<span data-type=\"title\" id=toc-1371>١٣٦٢ </span>- \" ليسأل أحدكم ربه حاجته كلها، حتى يسأله شسع نعله إذا انقطع \".\nضعيف\nأخرجه الترمذي (٤/٢٩٢ - تحفة و٢٢/١٢٦/١ - مخطوط) وابن حبان (٢٤٠٢) وابن\nالسني في \" عمل اليوم والليلة \" (٣٤٨/٢) والمخلص في \" الفوائد المنتقاة \" (١٣/٢٤٨/٢) وابن عدي في \" الكامل \" (٣٣١/٢) وأبو نعيم في \" أخبار أصبهان \"\n(٢/٢٨٩) والضياء المقدسي في \" الأحاديث المختارة \" (١/٥٠١) من طرق عن قطن\nابن نسير: حدثنا جعفر بن سليمان عن ثابت عن أنس قال: قال رسول الله\nﷺ: فذكره. وقال الترمذي:\n\" هذا حديث غريب، ورواه غير واحد عن جعفر بن سليمان عن ثابت عن النبي\nﷺ مرسل، ولم يذكروا فيه: عن أنس. حدثنا صالح بن عبد الله\nقال: حدثنا جعفر بن سليمان عن ثابت البناني أن رسول الله ﷺ\nقال.. \".\nقلت: فذكره دون قوله: \" كلها \". وزاد مكانها: \" حتى يسأله الملح، وحتى\nيسأله.. \".\nقلت: وهكذا مرسلا رواه ابن عدي أيضا من طريق القواريري: حدثنا جعفر به (١) .\nدون الزيادة. وزاد عقبه:\n\" فقال رجل للقواريري: إن لي شيخا يحدث به عن جعفر عن ثابت عن أنس؟ فقال\nالقواريري: باطل. وهذا كما قال \".\nقلت: يعني أن وصله باطل، وأن الصحيح إرساله.\nوقال الضياء عقب الحديث:\n_________\n(١) قلت: لكن وقع في النسخة موصولا أيضا، وهو خطأ من الناسخ كما يدل عليه كلام ابن المديني الآتي ذكره، وقد نقله الذهبي عنه على الصواب، وكذا الحافظ في \" التهذيب \". اهـ","vol":"3","page":537},{"text":"\" وقد ذكره علي بن المديني من مناكير جعفر بن سليمان، قلت: ولا أعلم رفعه\nإلا قطن بن نسير \".\nقلت: وهو مختلف فيه، روى له مسلم في \" صحيحه \" حديثا واحدا، وذكره ابن\nحبان في \" الثقات \"، وضعفه أبو زرعة، وقال ابن عدي:\n\" يسرق الحديث ويوصله \".\nوقال ابن أبي حاتم (٣/٢/١٣٨):\n\" سئل أبو زرعة عنه؟ فرأيته يحمل عليه. ثم ذكر أنه روى أحاديث عن جعفر بن\nسليمان عن ثابت عن أنس مما أنكر عليه \".\nقلت: فالحديث من مناكيره، لا من مناكير شيخه جعفر، فما قاله ابن المديني فيه\nنظر.\nهذا وقد كنت حسنت الحديث فيما علقته على \" المشكاة \" رقم (٢٢٥١ - ٢٢٥٢)\nوكانت تعليقات سريعة لضيق الوقت، فلم يتح لي يومئذ مثل هذا التوسع في التتبع\nوالتخريج الذي يعين على التحقيق والكشف عن أخطاء الرواة، وأقوال الأئمة\nفيهم وفي أحاديثهم المنكرة منها. والله تعالى هو المسؤول أن يغفر لي خطئي\nوعمدي، وكل ذلك عندي!\n(تنبيه): لم يرد الحديث في طبعة بولاق من \" سنن الترمذي \"، فلا أدري أسقط\nمنها أومن أصلها إطلاقا؟ أم من المكان الذي هو فيه في المخطوطة ونسخة \"\nالتحفة \"؟ وهو آخر كتاب الدعوات، وهو فيه في طبعة الدعاس رقم (٣٦٠٧)\nوالله أعلم.\n(تنبيه آخر): إن الحديث من الطريق المرسلة التي فيها الزيادة، قد رواها\nالبزار موصولا من حديث أنس، فقال الهيثمي في \" المجمع \" (١٠/١٥٠) .\n\" ورجاله رجال الصحيح غير سيار بن حاتم وهو ثقة \".\nونقل هذا عنه المناوي وأقره، وفي ذلك كله نظر، فإن سيارا هذا حاله مثل حال\nقطن تماما، وقد أورده الذهبي في \" الضعفاء \" وقال:\n\" قال القواريري: كان معي في الدكان، لم يكن له عقل، قيل: أتتهمه؟ قال:","vol":"3","page":538},{"text":"لا. وقال غيره: صدوق سليم الباطن \".\nفهو من الضعفاء الذين لا يحفظون، فيقعون في الخطأ، ولا يتعمدونه. ثم هو من\nالرواة عن جعفر بن سليمان شيخ قطن في هذا الحديث، فالظاهر أنه متابع لقطن في\nوصله، ولكني لا أقطع بذلك لأني لم أقف على إسناد البزار، ولقول الضياء\nالمتقدم: \" ولا أعلم رفعه إلا قطن \". والله ﷾ أعلم.\nثم وقفت على إسناد البزار بطريق \" كشف الأستار \" - كتاب الأدعية - قال: حدثنا\nسليمان بن عبيد الله الغيلاني: حدثنا سيار بن حاتم: حدثنا جعفر بن سليمان عن\nثابت عن أنس به وزاد:\n\" وحتى يسأله الملح \".\nوقال الحافظ ابن حجر في \" زوائده \" (ص ٣٠٥):\n\" وإسناده حسن \".\nقلت: وفيما قاله نظر من وجهين:\nالأول: مخالفته للذين أرسلوه، منهم صالح بن عبد الله - وهو الباهلي الترمذي\n، والقواريري، واسمه عبيد الله بن عمر - كما تقدم، وكلاهما ثقة.\nوالآخر: أن سيارا فيه ضعف كما تقدم عن القواريري، وقد أشار إلى ذلك الحافظ\nنفسه بقوله فيه في \" التقريب \":\n\" صدوق له أوهام \".\nفمن كان مثله في الوهم لا يرجح وصله على إرسال من أرسله من الثقات، كما لا\nيخفى على عارف بعلم مصطلح الحديث، بل لوقيل فيه: إنه لا يحتج به مطلقا ولو\nلم يخالف لم يكن بعيدا عن الصواب، وإلى ذلك يشير كلام الحافظ في مقدمة كتابه\nالمذكور في فصل (المراتب) .\nلا يقال: قد تابعه قطن بن نسير كما تقدم، لأننا نقول: قد عرفت من قول ابن\nعدي المتقدم فيه: أنه يسرق الحديث ويوصله. فمن الممكن أن يكون سرقه من سيار\nهذا. والله ﷾ أعلم.","vol":"3","page":539},{"text":"وقد جاء الحديث عن عائشة ﵂ نحوه موقوفا عليها، فلا يصلح شاهدا،\nولكن البعض ذكروه في المرفوع فوجب الكلام عليه، وهو التالي:\n\" سلوا الله كل شيء، حتى الشسع، فإن الله إن لم ييسره، لم يتيسر \".\n<span data-type=\"title\" id=toc-1372>١٣٦٣ </span>- \" سلوا الله كل شيء، حتى الشسع، فإن الله إن لم ييسره، لم يتيسر \".\nموقوف\nأخرجه أبو يعلى في \" مسنده \" (٢١٦/٢): حدثنا محمد بن عبد الله: حدثنا هاشم\nابن القاسم عن محمد بن مسلم بن أبي الوضاح عن هشام بن عروة عن أبيه عن عائشة\nقالت: \" سلوا الله.. \".\nقلت: وهذا سند موقوف جيد رجاله كلهم ثقات رجال مسلم، وفي ابن أبي الوضاح\nكلام يسير لا يضر إن شاء الله تعالى. ومحمد بن عبد الله هو ابن نمير كما في\nإسناد حديث عنده قبل هذا. ومن طريق أبي يعلى رواه ابن السني في \" اليوم\nوالليلة \" (٣٤٩) موقوفا.\nوقد أورده السيوطي في \" الجامع \" مرفوعا طبعا، وتبعه المناوي ونقل عن\nالهيثمي أنه قال:\n\" رجاله رجال الصحيح غير محمد بن عبد الله بن المنادي (كذا) وهو ثقة \".\nفلا أدري أسقط من نسختنا المصورة من \" أبي يعلى \" رفعه، أم وقع فيها مرفوعا في\nمكان آخر؟ ذلك ما سيتبين بعد فراغي من قراءة \" مسند أبي يعلى \" كله إن شاء\nالله تعالى.\nثم فرغت من قراءة \" المسند \" كله، فلم أعثر على الحديث في موضع آخر منه، ثم\nرجعت إلى \" مجمع الزوائد \" للحافظ الهيثمي، فإذا به قد ذكره (١٠/١٥٠) من\nطريق أبي يعلى موقوفا أيضا، وقال في رجاله ما نقله المناوي عنه. فتأكدت من\nكون الحديث موقوفا عنده وازددت تأكدا حين رأيت ابن السني في \" اليوم والليلة\n\" (٣٤٩) رواه عنه موقوفا، فعلمت أن السيوطي وهم في إيراده إياه في \" الجامع\nالصغير \"، وأن المناوي ذهل عنه. كما أنني أنا نفسي كنت أخطأت أيضا في ذكري\nإياه مرفوعا تحت الحديث المتقدم برقم (٢١) (ص ٢٩)، وكان ذلك اعتمادا على\n\" الجامع الصغير \" وشرحه قبل أن","vol":"3","page":540},{"text":"أقف على إسناد أبي يعلى، فلما وقفت عليه\nبادرت إلى تحقيق الكلام فيه، وانتهى ذلك إلى أنه موقوف على السيدة عائشة رضي\nالله عنها.\nثم رأيت السيوطي قد ذكر ذلك في \" الجامع الكبير \" (رقم ١٤٧١٩ - طبع مصر -\nتحقيق اللجنة) فقال بعد أن ذكر الحديث بنحوه:\n\" رواه هب وضعفه عن أبي هريرة، هب عن عائشة موقوفا \".\nفصرح أن حديث عائشة موقوف، لكن فاته أنه عند أبي يعلى وابن السني.\n(تنبيه): وقع في \" المجمع \" (.. ابن المنادي) وتبعه عليه المناوي وهو\nخطأ كما أشرت إليه، والصواب (ابن نمير) كما ذكرت آنفا، ويؤكده أنه وقع\nمصرحا به في رواية ابن السني المتقدمة عن أبي يعلى، وخفي هذا الخطأ على لجنة\n\" الجامع الكبير \" فنقلوه عن \" المجمع \" على خطئه! وعن المناوي كذلك،\nولكنهم وقعوا في خطأ آخر فقالوا فيه: \" ابن المناوي \"! وهو خطأ مطبعي لم\nيتنبهو اله.!\n<span data-type=\"title\" id=toc-1373>١٣٦٤ </span>- \" خمس دعوات يستجاب لهن: دعوة المظلوم حتى ينتصر، ودعوة الحاج حتى يصدر،\nودعوة المجاهد حتى يقفل، ودعوة المريض حتى يبرأ، ودعوة الأخ لأخيه بظهر\nالغيب \".\nموضوع\nأخرجه أبو محمد المخلدي في \" ثلاثة مجالس من الأمالي \" (٧١ - ٧٢) ومحمد بن\nيوسف بن إلياس في \" مشيخته \" (١٨٠/٢) والضياء في \" المنتقى من مسموعاته بمرو\n\" (٥١/٢) عن عبد الرحيم بن زيد العمي عن أبيه عن سعيد بن جبير عن ابن عباس\nمرفوعا. وقال الضياء:\n\" قال - يعني شيخ شيخه أبا بكر يعقوب بن أحمد بن محمد بن علي الصيرفي -: حديث\nعزيز صحيح حسن عال \"!\nقلت: أنى له الحسن، بله الصحة؛ وعبد الرحيم هذا كذاب كما قال ابن معين؟ !\nوقال البخاري: تركوه. وقد مضى له عدة أحاديث.\nوأبو هـ زيد العمي ضعيف أيضا، ولكنه خير من ابنه. وبه أعله المناوي، وهو","vol":"3","page":541},{"text":"تقصير، موهم سلامته من علة أخرى أكبر! وتعقب أصله السيوطي الذي عزاه للبيهقي\nفي \" شعب الإيمان \" فقط، بأن الحاكم رواه عنه أيضا، ومن طريقه أورده البيهقي\nمصرحا فكان عزوه إليه أولى.\nقلت: ولم أره عند الحاكم الآن ولا بعد أن وضعت له فهرسا عاما لجميع أحاديثه\nوآثاره وغير ذلك وسميته \" بغية الحازم في فهارس مستدرك أبي عبد الله الحاكم\n\" فلعله في بعض كتبه الأخرى، وفي آخره عند البيهقي:\n\" وأسرع هذه الدعوات إجابة دعوة الأخ لأخيه بظهر الغيب \".\nوقد روي الحديث بإسناد آخر عن ابن عباس مرفوعا بلفظ:\n\" دعوتان ليس بينهما وبين الله حجاب.. \" الحديث.\nوسيأتي تخريجه وبيان علته برقم (٣٦٠٢) .\nلكن هناك شواهد لدعوة المظلوم، ودعوة الأخ لأخيه في الغيب، فراجعها إن شئت\nفي \" الصحيحة \" (٧٦٧ و١٣٣٩) .\n<span data-type=\"title\" id=toc-1374>١٣٦٥ </span>- \" من حلق على يمين، فرأى غيرها خيرا منها، فليتركها، فإن تركها كفارتها \".\nمنكر\nأخرجه ابن ماجه (١/٦٤٨) عن عون بن عمارة: حدثنا روح بن القاسم عن عبيد الله\nابن عمرو عن عمرو بن شعيب عن أبيه عن جده أن النبي ﷺ قال\n: فذكره.\nقلت: لكنه لم يتفرد به، فقال الطيالسي في \" مسنده \" (٢٢١ - منحة): حدثنا\nخليفة الخياط ويكنى أبا هبيرة عن عمرو بن شعيب به إلا أنه قال:\n\" فليأتها فهي كفارتها \".\nوأخرجه أحمد (٢/١٨٥ و٢١٠ - ٢١١) من هذا الوجه بهذا اللفظ دون قوله: \"\nفليأتها \"، هذا في الموضع الآخر، وقال في الموضع الأول: \" فتركها كفارتها \".\nوتابعه أيضا عبيد الله بن الأخنس عن عمرو بن شعيب به بلفظ:","vol":"3","page":542},{"text":"\" فليدعها وليأت الذي هو خير، فإن تركها كفارتها \".\nأخرجه أبو داود (٢/٧٦) وعنه البيهقي (١٠/٣٣ - ٣٤) .\nلكن أخرجه النسائي (٢/١٤١) من هذا الوجه بلفظ:\n\" فليكفر عن يمينه، وليأت الذي هو خير \".\nفكان بعض الرواة عنده جرى فيه على الجادة! لكن يشهد له أنه روي كذلك من طريق\nأخرى عن ابن عمرو، فقال الإمام أحمد في \" المسند \" وابنه في \" زوائده \" (٢/٢٠٤): حدثنا الحكم بن موسى: حدثنا مسلم بن خالد عن هشام بن عروة عن أبيه\nعنه به.\nوهذا إسناد رجاله ثقات، إلا أن مسلما هذا وهو الزنجي فيه ضعف من قبل حفظه،\nوقد مشاه بعض الأئمة، وأخرج حديثه هذا ابن حبان في \" صحيحه \" (١١٨٠ - موارد) .\nعدنا إلى حديث عمرو بن شعيب، فرواه عنه عبد الرحمن بن الحارث مختصرا بلفظ:\n\" من حلف على معصية الله فلا يمين له، ومن حلف على قطيعة رحم فلا يمين له \".\nأخرجه البيهقي وقال:\n\" وقد روي في هذا الحديث زيادة تخالف الروايات الصحيحة عن النبي صلى الله عليه\nوسلم \".\nثم ساق رواية عبيد الله بن الأخنس المتقدمة من طريق أبي داود.\nوقد روي الحديث عن عائشة وأبي سعيد الخدري وأبي هريرة:\n١ - أما حديث عائشة، فيرويه حارثة بن أبي الرجال عن عمرة عنها مرفوعا بلفظ:\n\" من حلف في قطيعة رحم، أوفيما لا يصلح، فبره أن لا يتم على ذلك \".\nأخرجه ابن ماجه (١/٦٤٨) وقال البوصيري (ق ١٣٠/٢):\n\" هذا إسناد ضعيف، لضعف حارثة بن أبي الرجال \".\nقلت: وقد روي من طريق أخرى عنها مرفوعا باللفظ المعروف، وهو مخرج في \"\nإرواء الغليل \" (٢١٤٤) .","vol":"3","page":543},{"text":"٢ - وأما حديث أبي سعيد فيرويه ابن لهيعة: حدثنا دراج عن أبي الهيثم عنه بلفظ\n\" فكفارتها تركها \".\nأخرجه أحمد (٣/٧٥ - ٧٦) وإسناده ضعيف، ابن لهيعة وشيخه ضعيفان.\n٣ - وأما حديث أبي هريرة فأخرجه البيهقي من طريق يحيى بن عبيد الله عن أبيه\nعنه به مرفوعا بلفظ:\n\" فأتى الذي هو خير فهو كفارته \".\nوبعد هذا التخريج أقول:\nإن الحديث بهذا اللفظ المذكور أعلاه، والألفاظ الأخرى التي في معناه مما لم\nيطمئن القلب لصحته، لأن جميع طرقه ضعيفة كما رأيت، وخيرها الأولى منها وهي\nطريق عمرو بن شعيب عن أبيه عن جده، لكن الرواة قد اختلفوا عليه، وهو نفسه قد\nخالفه الزنجي عن هشام بن عروة كما سبق فلم ينشرح الصدر للأخذ بشيء من ذلك إلا\nبرواية النسائي: \" فليكفر عن يمينه، وليأت الذي هو خير \"، لأنها هي\nالموافقة لسائر الأحاديث في الباب عن جماعة من أصحاب النبي ﷺ\n، وأكثرهم لحديثه عدة طرق عنه، وقد خرجتها في المصدر السابق، وهي صريحة في\nوجوب الكفارة خلافا لهذا اللفظ فإنه لا يثبتها، بل ظاهره يدل على أن مجرد ترك\nاليمين هو الكفارة، وعليه يكون الحديث بهذا اللفظ منكرا أوشاذا على الأقل،\nوفي كلمة البيهقي المتقدمة ما يشير إلى ذلك. والله أعلم.\nولوصح الحديث لكان من الممكن تأويله على وجه لا يتعارض مع الأحاديث الصحيحة\nفقد قال السندي في تعليقه على حديث عائشة المتقدم:\n\" قوله: (فبره أن لا يتم على ذلك) ظاهره أنه البر شرعا فلا حاجة معه إلى\nكفارة أخرى كما في صورة البر، لكن الأحاديث المشهورة تدل على وجوب الكفارة،\nفالحديث إن صح يحمل على أنه بمنزلة البر في كونه مطلوبا شرعا، فإن المطلوب في\nالحلف هو البر، إلا في مثل هذا الحلف، فإن المطلوب فيه الحنث، فصار الحنث\nفيه كالبر، فمن هذه الجهة قيل: إنه البر، وهذا لا ينافي وجوب الكفارة.\nوهذا هو المراد","vol":"3","page":544},{"text":"في الحديث الآتي إن صح أن يراد بالكفارة البر. فليتأمل \".\nقلت: يعني هذا الحديث، وهو كلام وجيه متين لوصح الحديث، فإذا لم يصح فلا\nداعي للتأويل، لأنه فرع التصحيح كما لا يخفى.\n<span data-type=\"title\" id=toc-1375>١٣٦٦ </span>- \" كل كلام ابن آدم عليه لا له، إلا أمر بمعروف، أونهي عن منكر، أوذكر الله \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (١/١/٢٦١) والترمذي (٢/٦٦) وابن ماجه (\n٢/٢٧٤) وابن السني في \" عمل اليوم والليلة \" (رقم ٥) وابن أبي الدنيا\nوأبو يعلى في \" مسنده \" (٤/١٧٠١) وعبد بن حميد في \" المنتخب من المسند \" (\nق ١٩٩/١) والقضاعي في \" مسند الشهاب \" (ق ٢٢/٢) والبيهقي في \" الشعب \" (\n١/٣١٦ - هند) والأصبهاني في \" الترغيب \" (ق ٢٤٦/٢) والخطيب في \" التاريخ \"\n(١٢/٤٣٤) كلهم من طريق محمد بن يزيد بن خنيس المكي: حدثنا سعيد بن حسان قال\n: حدثتني أم صالح عن صفية بنت شيبة عن أم حبيبة زوج النبي صلى الله عليه\nوسلم مرفوعا به.\nوفي رواية عن ابن خنيس قال:\nكنا عند سفيان الثوري نعوده، فدخل عليه سعيد بن حسان المخزومي - وكان قاص\nجماعتنا، وكان يقوم بنا في شهر رمضان - فقال له سفيان: كيف الحديث الذي\nحدثتني عن أم صالح؟ قال: حدثتني أم صالح عن صفية بنت شيبة عن أم حبيبة رضي\nالله عنها قالت: قال رسول الله ﷺ.. (فذكره بلفظ: \" كلام\nابن.. \" دون قوله: \" كل \") قال محمد بن يزيد: قلت: ما أشد هذا؟ فقال:\nوما شدة هذا الحديث؟ إنما جاءت به امرأة عن امرأة [عن امرأة]، هذا في كتاب\nالله ﷿ الذي أرسل به نبيكم ﷺ، فقرأ: \" يوم يقوم الروح\nوالملائكة صفا لا يتكلمون إلا من أذن له الرحمن وقال صوابا \" وقال:\n\" والعصر. إن الإنسان لفي خسر. إلا الذين آمنوا وعملوا الصالحات وتواصوا\nبالحق وتواصوا بالصبر \". وقال: \" لا خير في كثير من نجواهم إلا من أمر\nبصدقة أومعروف أوإصلاح بين الناس \" الآية.","vol":"3","page":545},{"text":"أخرجه الطبراني في \" المعجم الكبير \" (٢٣/٢٤٦/٤٨٤) والحاكم (٢/٥١٢ - ٥١٣)\nوالسياق له والخطيب (١٢/٣٢١) .\nوفي رواية أخرى له عن ابن خنيس قال:\nدخلت مع سعيد بن حسان على سفيان الثوري نعوده، فقال: كيف الحديث الذي حدثتني\nبه؟ فقلت: حدثتني أم صالح.. فذكره وفيه الزيادة التي يسن المعكوفتين،\nوقال مكان: \" أوذكر الله \":\n\" أوالصلح بين الناس \".\nوهذه الرواية شاذة متنا وسندا:\nأما المتن فظاهر.\nوأما السند، فلأنه جعله من تحديث ابن خنيس عن أم صالح، والصواب أنه من\nتحديثه عن سعيد بن حسان عنها كما في الروايتين المتقدمتين.\nوعلى كل حال فالحديث بجميع رواياته ضعيف لا يصح، لأن مدارها على ابن خنيس،\nوقد أعل به، وإنما العلة عندي ممن فوقه، فقال الترمذي:\n\" حديث غريب (وفي نسخة: حسن غريب) لا نعرفه إلا من حديث محمد بن يزيد بن\nخنيس \".\nوقال الحافظ المنذري في \" الترغيب \" (٤/١٠):\n\" رواته ثقات، وفي محمد بن يزيد كلام قريب لا يقدح، وهو شيخ صالح \".\nقلت: وما ذكره في ابن يزيد هو قول أبي حاتم فيه، وقد تبناه الذهبي في \"\nالكاشف \"، ولذلك قال في \" الميزان \":\n\" هو وسط \".\nقلت: وأما قول المنذري آنفا: \" رواته ثقات \" فليس على إطلاقه بصواب، لأن أم\nصالح هذه لم يوثقها أحد فيما علمت، بل أشار الذهبي إلى أنها مجهولة، فقال في\n\" الميزان \":\n\" تفرد عنها سعيد بن حسان المخزومي \".","vol":"3","page":546},{"text":"وقال الحافظ في \" التقريب \": \" لا يعرف حالها \".\nقلت: فهي مجهولة العين، فهي علة الحديث. والله أعلم.\n(تنبيه): لقد أورد الغماري هذا الحديث في جملة من الأحاديث الضعيفة\nوالمنكرة التي غص بها \" كنزه \"! دونما بحث أوتحقيق، بل ران عليه الجمود\nوالتقليد كما سبق التنبيه عليه مرارا تعليما وتحذيرا، وهنا اغتر بكلام\nالمنذري السابق وتوهم منه سلامة السند من الجهالة التي بينتها ... والله\nالمستعان.\n<span data-type=\"title\" id=toc-1376>١٣٦٧ </span>- \" إن الشيطان واضع خطمه على قلب ابن آدم، فإن ذكر الله خنس وإن نسي التقم\nقلبه، فذلك الوسواس الخناس \".\nضعيف\nرواه ابن شاهين في \" الترغيب \" (٢٨٤/٢) وأبو نعيم في \" الحلية \" (٦/٢٦٨)\nوأبو يعلى واللفظ له (٢٠٤/١) والبيهقي في \" الشعب \" (١/٣٢٦ - هندية) من\nطريق عدي بن أبي عمارة الذراع: حدثنا زياد النميري عن أنس بن مالك مرفوعا\n. وقال الحافظ ابن كثير في تفسيره (٩/٣٠٧):\n\" غريب \".\nوقال الهيثمي (٧/١٤٩):\n\" رواه أبو يعلى، وفيه عدي بن أبي عمارة وهو ضعيف \".\nقلت: وشيخه زياد النميري ضعيف أيضا كما في \" التقريب \" ولذلك أشار المنذري\nإلى تضعيف الحديث في \" الترغيب والترهيب \" (٢/٢٣٠ - ٢٣١) وصرح بذلك الحافظ\nكما يأتي.\nوقد عزاه صاحب \" المشكاة \" (٢٢٨١) للبخاري تعليقا من حديث ابن عباس مرفوعا.\nوهو خطأ من وجوه عديدة:\nالأول: أنه عند البخاري في آخر \" التفسير \" عن ابن عباس موقوفا، وهذا مرفوع.\nوالثاني: أنه بلفظ:\n\" الوسواس: إذا ولد خنسه الشيطان، فإذا ذكر الله ﷿ ذهب، وإذا لم يذكر","vol":"3","page":547},{"text":"الله ثبت على قلبه \".\nفهذا غير حديث الترجمة كما هو ظاهر.\nالثالث: قال الحافظ في صورة تعليق البخاري لهذا الحديث:\n\" قوله: وقال ابن عباس: الوسواس.. كذا لأبي ذر، ولغيره. \" ويذكر عن ابن\nعباس \" وكأنه أولى لأن إسناده إلى ابن عباس ضعيف.. \".\nولم يعلق الشيخ علي القارىء في \" المرقاة \" (٣/١١) على هذا العزوبشيء!\n<span data-type=\"title\" id=toc-1377>١٣٦٨ </span>- \" والذي بعثني بالحق ما أخرتك إلا لنفسي، فأنت عندي بمنزلة هارون من موسى،\nووارثي \". فقال: يا رسول الله! وما أرث منك؟ قال: \" ما أورثت الأنبياء \"\n. قال: وما أورثت الأنبياء قبلك؟ قال: \" كتاب الله وسنة نبيهم، وأنت معي\nفي قصري في الجنة مع فاطمة ابنتي، وأنت أخي ورفيقي \" ثم تلا رسول الله\nﷺ هذه الآية: \" إخوانا على سرر متقابلين \"، \" الأخلاء في\nالله ينظر بعضهم إلى بعض \".\nموضوع\nأخرجه الطبراني في \" الكبير \" (٥١٤٦) من طريق عبد المؤمن بن عباد بن عمرو\nالعبدي: حدثنا يزيد بن معن: حدثني عبد الله بن شرحبيل عن رجل من قريش عن\nزيد بن أبي أوفى قال:\n\" دخلت على رسول الله ﷺ في مسجد المدينة فجعل يقول: \" أين\nفلان بن فلان؟ \" فلم يزل يتفقدهم ويبعث إليهم حتى اجتمعوا عنده فقال: \" إني\nمحدثكم بحديث فاحفظوه، وعوه وحدثوا به من بعدكم: إن الله اصطفى من خلقه\nخلقا \" ثم تلا هذه الآية: \" الله يصطفي من الملائكة رسلا ومن الناس \" خلقا\nيدخلهم الجنة، وإني مصطف منكم من أحب أن أصطفيه ومواخ بينكم كما آخى الله\nبين الملائكة، قم يا أبا بكر! فقام فجثا بين يديه فقال: \" إن لك عندي يدا،\nإن الله يجزيك بها، فلوكنت متخذا","vol":"3","page":548},{"text":"خليلا لاتخذتك خليلا، فأنت مني بمنزلة\nقميصي من جسدي \". وحرك قميصه بيده \". ثم قال: \" ادن يا عمر! \" فدنا فقال:\n\" قد كنت شديد الشغب علينا أبا حفص! فدعوت الله أن يعز الدين بك أوبأبي جهل،\nففعل الله ذلك بك، وكنت أحبهما إلي، فأنت معي في الجنة ثالث ثلاثة من هذه\nالأمة \".\nثم تنحى وآخى بينه وبين أبي بكر.\nثم دعا عثمان فقال: \" ادن يا عثمان ادن يا عثمان! \" فلم يزل يدنومنه حتى\nألصق ركبته بركبة رسول الله ﷺ ثم نظر إليه ثم نظر إلى السماء\nفقال: \" سبحان الله العظيم \" ثلاث مرات ثم نظر إلى عثمان فإذا إزاره محلولة\nفزررها رسول الله ﷺ بيده ثم قال: \" اجمع عطفي ردائك على نحرك\n، فإن لك شأنا في أهل السماء، أنت ممن يرد علي الحوض وأوداجه تشخب دما فأقول\n: من فعل هذا بك؟ فتقول: فلان وفلان، وذلك كلام جبريل ﵇، وذلك\nإذ هتف من السماء: ألا إن عثمان أمين على كل خاذل \".\nثم دعا عبد الرحمن بن عوف فقال: \" إن يا (كذا الأصل، ولعل الصواب: أنت)\nأمين الله والأمين في السماء يسلطك الله على مالك بالحق، أما إن لك عندي دعوة\nوقد أخرتها \". قال: خر لي يا رسول الله قال: \" حملتني يا عبد الرحمن أمانة\nأكثر الله مالك \".\nقال: وجعل يحرك يده ثم تنحى وآخى بينه وبين عثمان.\nثم دخل طلحة والزبير فقال: \" ادنوا مني \" فدنوا منه فقال: \" أنتما حواريي\nكحواريي عيسى ابن مريم ﵇ \" ثم آخى بينهما.\nثم دعا سعيد بن أبي وقاص وعمار بن ياسر فقال: \" يا عمار! تقتلك الفئة\nالباغية \" ثم آخى بينهما.\nثم دعا عويمرا أبا الدرداء وسلمان الفارسي فقال: \" يا سلمان! أنت منا أهل\nالبيت، وقد آتاك الله العلم الأول والعلم الآخر والكتاب الأول والكتاب\nالآخر \"، ثم قال: \" ألا أرشدك يا أبا الدرداء؟ \" قال: بلى بأبي أنت وأمي\nيا رسول الله. قال: \" إن تنقد ينقدوك، وإن تتركهم لا يتركوك، وإن تهرب\nمنهم يدركوك، فأقرضهم عرضك ليوم فقرك \"، فآخى بينهما.","vol":"3","page":549},{"text":"ثم نظر في وجوه أصحابه فقال:\n\" أبشروا وقروا عينا فأنتم أول من يرد علي الحوض وأنتم في أعلى الغرف \".\nثم نظر إلى عبد الله بن عمر فقال:\n\" الحمد لله الذي يهدي من الضلالة \". فقال علي: يا رسول الله! ذهب روحي،\nوانقطع ظهري حين رأيتك فعلت ما فعلت بأصحابك غيري، فإن كان من سخطة علي، فلك\nالعتبى والكرامة، فقال: (فذكره) .\nقلت: وهذا إسناد ضعيف مظلم؛ الرجل من قريش لم يسم. واللذان دونه لم يترجم\nلهما أحد.\nوعبد المؤمن بن عباد بن عمرو العبدي، قال ابن أبي حاتم (٣/٦٦) عن أبيه:\n\" ضعيف الحديث \".\nوقال البخاري في \" التاريخ الكبير \" (٣/٢/١١٧) وقد ساق له حديثا آخر:\n\" لا يتابع عليه \".\nقلت: ولوائح الصنع والوضع لائحة على هذا الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-1378>١٣٦٩ </span>- \" كان إذا جلس مجلسا فأراد أن يقوم استغفر الله عشرا، إلى خمس عشرة \".\nموضوع\nأخرجه البغوي في \" حديث علي بن الجعد \" (ق ٩١/٢) وعنه ابن السني في \" عمل\nاليوم والليلة \" (٤٤٦) وابن عدي في \" الكامل \" (٥٣/١) من طريق جعفر بن\nالزبير عن القاسم عن أبي أمامة ﵁ قال: فذكره مرفوعا.\nقلت: وهذا إسناد موضوع آفته جعفر هذا، فقد كذبه شعبة. وقال البخاري:\n\" تركوه \".\nوقد مضى له جملة من الأحاديث، وقال ابن عدي:\n\" وعامتها مما لا يتابع عليه، والضعف على حديثه بين \".","vol":"3","page":550},{"text":"<span data-type=\"title\" id=toc-1379>١٣٧٠ </span>- \" كان إذا قام من المجلس استغفر عشرين مرة فأعلن \".\nضعيف\nأخرجه ابن السني (٤٤٧) أخبرني أبو أيوب الخزاعي: حدثنا أبو علقمة نصر بن\nخزيمة: أخبرني أبي عن نصر بن علقمة عن أخيه محفوظ عن ابن عائذ قال: قال ابن\nناسخ عبد الله الحضرمي ﵁: فذكره.\nقلت: وهذا إسناد ضعيف مرسل، عبد الله بن ناسخ - بمهملتين - لا تصح له صحبة\nكما قال أبو نعيم.\nونصر بن خزيمة أورده ابن أبي حاتم (٤/١/٤٧٣) ولم يذكر فيه جرحا ولا تعديلا\n، ولا ذكر له راويا سوى شيخ ابن السني هذا وسماه سليمان بن عبد الحميد الحمصي\n. وأبو هـ هو خزيمة بن عبادة - وفي نسخة جنادة - بن محفوظ، ذكره في \" التهذيب\n\" في الرواة عن نصر بن علقمة، وأنه روى عنه نسخة كبيرة، ولم أجد له ترجمة\nوسائر الرواة ثقات، وابن عائذ اسمه عبد الرحمن.","vol":"3","page":551},{"text":"<span data-type=\"title\" id=toc-1380>١٣٧١ </span>- \" اللهم لا يدركني زمان، ولا تدركوا زمانا، لا يتبع فيه العليم، ولا\nيستحيى فيه من الحليم، قلوبهم قلوب الأعاجم، وألسنتهم ألسنة العرب \".\nضعيف\nأخرجه أحمد (٥/٣٤٠) وابن عبد الحكم في \" فتوح مصر \" (ص ٢٧٥ - ٢٧٦) وأبو\nعمرو الداني في \" كتاب السنن الواردة في الفتن \" (٨/٢) عن ابن لهيعة: حدثنا\nجميل الأسلمي عن سهل بن سعد أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف فيه ثلاث علل:\nالأولى: الانقطاع، فإن جميلا هذا لم يثبت لقاؤه لأحد من الصحابة مع كونه\nمجهول الحال، فقد ترجمه ابن أبي حاتم (١/١/٥١٦ - ٥١٧) من رواية ثلاثة عنه،\nولم يذكر فيه جرحا ولا تعديلا. وأورده ابن حبان في \" ثقات أتباع التابعين \"\n(٦/١٤٧) وقال:\n\" شيخ يروي المراسيل، روى عنه عمرو بن الحارث \".\nالثانية: جهالة حال جميل هذا كما سبق.","vol":"3","page":551},{"text":"الثالثة: سوء حفظ ابن لهيعة، وقد خولف في إسناده، فقال: عمرو بن الحارث عن\nجميل بن عبد الرحمن الحذاء عن أبي هريرة أن رسول الله ﷺ قال:\nفذكره.\nأخرجه الحاكم (٤/٥١٠) وقال: \" صحيح الإسناد \"! ووافقه الذهبي! كذا قالا\n، ومع أن فيه العلتين الأوليين، فهو أصح من الأول لأن عمرو بن الحارث ثقة،\nفهو أحفظ من ابن لهيعة.\n<span data-type=\"title\" id=toc-1381>١٣٧٢ </span>- \" الحمد رأس الشكر، ما شكر الله عبد لا يحمده \".\nضعيف\nأخرجه البغوي في \" شرح السنة \" (١٤٤/٢) والخطابي في \" غريب الحديث \" (٦٧/١) من طريق قتادة عن عبد الله بن عمرو مرفوعا به.\nقلت: وهذا إسناد ضعيف، لانقطاعه بين قتادة وابن عمرو، فقد قال الحاكم:\n\" لم يسمع قتادة من صحابي غير أنس \". وعن أحمد مثله.\nوالحديث عزاه السيوطي في \" الجامع \" لأبي يعلى والبيهقي في \" شعب الإيمان \"،\nوأعله بالانقطاع في شرح التقريب \" كما نقله عنه المناوي.","vol":"3","page":552},{"text":"<span data-type=\"title\" id=toc-1382>١٣٧٣ </span>- \" استعيذوا بالله من طمع يهدي إلى طبع، ومن طمع يهدي إلى غير مطمع، ومن طمع حيث لا مطمع \".\nضعيف\nأخرجه أحمد (٥/٢٣٢ و٢٤٧) وأبو عبيد في \" الغريب \" (ق ١٠٢/٢) وعبد بن\nحميد في \" المنتخب من المسند \" (ق ١٦/٢) والهيثم بن كليب في \" مسنده \" (ق\n١٦٦/١) والبزار أيضا (٤/٦٤/٣٢٠٨) والطبراني في \" المعجم الكبير \" (\n٢٠/٩٣/١٧٩) والقضاعي في \" مسند الشهاب \" (ق ٦٠/٢) من طريق عبد الله بن عامر\nالأسلمي عن الوليد بن عبد الرحمن عن جبير بن نفير عن معاذ بن جبل مرفوعا به\n. ومن هذا الوجه أخرجه الحاكم (١/٥٣٣) وقال:\n\" مستقيم الإسناد \". ووافقه الذهبي!\nقلت: وهذا من عجائبه، فإنه قال في ترجمة الأسلمي هذا من \" الميزان \":\n\" ضعفه أحمد والنسائي والدارقطني، وقال يحيى: \" ليس بشيء \" وقال البخاري:","vol":"3","page":552},{"text":"\" يتكلمون في حفظه \". وسئل عنه ابن المديني فقال: ذاك عندنا ضعيف ضعيف \".\nثم لم يحك عن أحد توثيقه. ولذلك قال في \" الكاشف \":\n\" ضعيف \".\nوكذا قال الحافظ في \" التقريب \"، ومن قبله شيخه الهيثمي في \" مجمع الزوائد \"\n(١٠/١٤٤) وبه أعل الحديث، وبه استدرك المناوي في \" الفيض \" على الذهبي\nإقراره المتقدم للحاكم فأصاب، ثم رجع عنه في \" التيسير \" فذكر قول الحاكم: \"\nمستقيم الإسناد \" وأقره! وقلده الغماري كعادته فأورده في \" كنزه \".\nثم رأيت البخاري قال في \" التاريخ الكبير \" (٤/٢/٢٦٦):\n\" قال إسحاق بن إبراهيم بن العلاء: نا عمرو بن الحارث قال: نا عبد الله بن\nسالم عن الزبيدي عن يحيى بن جابر عن عبد الرحمن بن جبير أن أباه حدثهم أن عوف\nابن مالك خرج إلى الناس فقال: إن النبي ﷺ يأمركم أن تتعوذوا\nمن ثلاث.. فذكرها. وقال أبو نعيم عن عبد الله بن عامر.. (فساق إسناده\nالمتقدم) . وقال وكيع: عن عبد الله بن عامر عن الوليد عن جبير عن النبي\nﷺ مرسل والأول أصح \".\nيعني رواية أبي نعيم الموصولة، لمتابعة جمع من الثقات لأبي نعيم على الوصل.\nويشهد للموصول حديث عوف بن مالك الذي علقه أولا، وقد وصله الطبراني في \"\nالكبير \" (١٨/٥٢/٩٤) من طريقين عن إسحاق بن إبراهيم بن العلاء. وهو صدوق\nيهم كثيرا، كما قال الحافظ في \" التقريب \".\nولعله مما يدل على وهمه أن إسماعيل بن عياش قال: حدثني سليمان بن سليم\nالكناني عن يحيى بن جابر عن عوف بن مالك الأشجعي مرفوعا به.\nفلم يذكر بين يحيى بن جابر وعوف بن مالك عبد الرحمن بن جبير عن أبيه، فهو\nمنقطع، قال في \" التهذيب \": \" أرسل يحيى عن عوف \".\nأخرجه الطبراني (١٨/٦٩/١٢٧ - ١٢٨ و٢/٢٧٤/٦٤٧) من طرق عن إسماعيل بن عياش،\nوهو ثقة في روايته عن الشاميين وهذه منها، فالسند صحيح لولا الانقطاع. وله\nعلة أخرى، وهي الاضطراب عليه في إسناده، فبعضهم قال: عن يحيى","vol":"3","page":553},{"text":"عن عوف،\nوهو الأكثر. وبعضهم قال: عنه عن المقدام بن معدي كرب. وهذا أخرجه الطبراني\nفي \" مسند الشاميين \" أيضا (ص ٢٧٦ - المصورة) .\nوبالجملة فقد اضطرب الرواة في ضبط إسناد هذا الحديث، ويمكن تلخيص ذلك\nبالوجوه التالية:\nالأول: عبد الله بن عامر الأسلمي بسنده عن جبير بن نفير عن معاذ. وفي رواية\nعنه لم يذكر معاذا فأرسله.\nالثاني: إسحاق بن إبراهيم بإسناده عن يحيى بن جابر عن عبد الرحمن بن جبير عن\nأبيه عن عوف بن مالك. فذكر عوفا مكان معاذ!\nالثالث: إسماعيل بن عياش بسنده عن يحيى بن جابر عن عوف بن مالك. فأسقط من بين\nيحيى وعوف عبد الرحمن بن جبير وأباه، وفي رواية جعل المقدام مكان عوف.\nوأصح هذه الوجوه الأخير منها على انقطاعه واضطرابه.\nوالخلاصة: أن الحديث ضعيف لا تطمئن النفس لشيء من هذه الطرق لاضطرابها وضعف\nبعض رواتها. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-1383>١٣٧٤ </span>- \" ذراري المسلمين يوم القيامة تحت العرش شافع ومشفع، من لم يبلغ اثني عشر سنة\n، ومن بلغ ثلاث عشرة سنة فعليه وله \".\nموضوع\nرواه أبو بكر الشافعي في \" الفوائد \" (٩٠/٢): نا محمد بن غالب: حدثني عبد\nالصمد: نا ركن أبو عبد الله عن مكحول عن أبي أمامة رفعه. ومن طريق أبي بكر\nرواه ابن عساكر (٦/١٣٩/١) في ترجمة ركن هذا، وروى عن أبي أحمد الحاكم أنه\nقال:\n\" حديثه ليس بالقائم \". وعن ابن معين:\n\" ليس بثقة \". وعن النسائي:\n\" متروك الحديث \". وقال الحاكم:\n\" يروي عن مكحول أحاديث موضوعة \".","vol":"3","page":554},{"text":"وأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/١٥) وعنه الديلمي في \" مسنده \" (\n١٥٦) من طريق أخرى عن محمد بن غالب به إلا أنه قال: \" اثنتي عشرة سنة \".\nوكذا هو في \" الجامع الصغير \" من رواية أبي بكر الشافعي وابن عساكر، وهو في\n\" التاريخ \" كما في \" الفوائد \". والله أعلم.\nوالحديث مما سود به السيوطي \" الجامع الصغير \" وقد بين في \" الجامع الكبير \"\n(١٤١٣٢) أن فيه ركن بن عبد الله؛ ربيب مكحول متروك. ومع ذلك تظل اللجنة\nالقائمة على نشر \" الجامع \" والتعليق عليه تتعلق برموز \" الجامع الصغير \"\nفتقول نقلا عنه:\n\" ورمز له بالحسن \"!\nفما فائدة الركون إلى الرمز - لوصح أنه من السيوطي - وهو يصرح بنقيضه، وهو\nبين أيديهم وتحت أبصارهم، وفي الكتاب الذي كلفوا بالقيام بتحقيقه، أم هم لا\nيعلمون أن معنى قول السيوطي في الراوي: \" متروك \" يعني أنه شديد الضعف وأن\nذلك ينافي الحسن؟ ! فإذا كان كذلك فهلا رجعوا إلى المناوي ليروا ما نقله عن\nأهل العلم وأئمة الجرح والتعديل؟ فقال في ركن هذا:\n\" قال في \" الميزان \": وهاه ابن المبارك، وقال النسائي والدارقطني: متروك\n. ثم ساق له هذا الخبر. وفي \" اللسان \" عن الحاكم: أنه يروي أحاديث موضوعة \".\nولهذا قال في \" التيسير \": \" إسناده واه \".\n(تنبيه): وقع في إسناد الحديث: \" ركن أبو عبد الله \"، وفي إسناد حديث آخر\nعند ابن عدي (٣/١٠٢٠) \" ركن بن عبد الله \" كما تقدم عن \" الجامع الكبير \"،\nوهكذا ترجمه ابن عدي، ولا منافاة بينهما كما قد يظن، فهو ركن بن عبد الله\nأبو عبد الله. والله أعلم.\n<span data-type=\"title\" id=toc-1384>١٣٧٥ </span>- \" اذهب فاقلع نخله \".\nضعيف\nأخرجه أبو داود (٣٦٣٦) من طريق أبي جعفر محمد بن علي عن سمرة بن جندب:","vol":"3","page":555},{"text":"\" أنه كانت له عضد من نخل في حائط رجل من الأنصار، قال: ومع الرجل أهله،\nقال: فكان سمرة يدخل إلى نخله، فيتأذى به، ويشق عليه، فطلب إليه أن يبيعه\n، فأبى، فطلب إليه أن يناقله فأبى، فأتى النبي ﷺ فذكر له،\nفطلب إليه النبي ﷺ أن يبيعه، فأبى، فطلب إليه أن يناقله،\nفأبى، قال: فهبه له ولك كذا وكذا، أمرا رغبه فيه، فأبى، فقال: أنت مضار\n. فقال رسول الله ﷺ للأنصاري: \". فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم غير أن أبا جعفر هذا وهو\nالباقر لم يسمع من سمرة، فقد مات هذا سنة ثمان وخمسين. وولد أبو جعفر سنة\nست وخمسين، وقيل: سنة ستين. وكل من القولين وجههما الحافظ في \" التهذيب \"\n. وأيهما كان الأرجح فهو لم يسمع من سمرة قطعا، وقد صرح بذلك بعضهم.\n<span data-type=\"title\" id=toc-1385>١٣٧٦ </span>- \" صاحب الدين مأسور في قبره يشكوإلى الله الوحدة \".\nضعيف\nأخرجه الطبراني في \" الأوسط \" (٨٨٠ - بترقيمي) والرافقي في \" حديثه \" (٣٠/١\n) والروياني في \" مسنده \" (٩٧/١) ونعيم بن عبد الملك الإستراباذي في \" مجلس\nمن الأمالي \" (ق ١٦٠/١) والبغوي في \" شرح السنة \" (٨/٢٠٣) عن مبارك بن\nفضالة عن كثير أبي محمد عن البراء مرفوعا. وكذا أخرجه ابن عساكر في \"\nحديث عبد الخلاق الهروي \" (ق ٢٣٥/١) وقال الطبراني:\n\" لا يروى عن البراء إلا بهذا الإسناد، تفرد به مبارك \".\nقلت: وهو ضعيف لتدليسه، وأشار المنذري إلى إعلاله به في \" الترغيب \" (٣/٣٧\n)، وقال الهيثمي في \" المجمع \" (٤/١٢٩):\n\" وثقه عفان وابن حبان، وضعفه جماعة \".\nقلت: وشيخه كثير أبو محمد، أورده البخاري في \" التاريخ \" (٤/١/٢٦/٩١٣)\nوابن أبي حاتم في \" الجرح \" (٣/٢/١٥٩) وابن حبان في \" الثقات \" (٥/٣٣٢)\nمن رواية ابن فضالة فقط عنه، وعطف عليه في \" التهذيب \" حماد بن سلمة أيضا،\nفإن صح ذلك فهو مجهول الحال، وإلا فهو مجهول العين. والله أعلم.","vol":"3","page":556},{"text":"<span data-type=\"title\" id=toc-1386>١٣٧٧ </span>- \" صاحب الدين مغلول في قبره حتى يقضى عنه دينه \".\nضعيف\nرواه ابن عدي (٢٠٧/٢) والديلمي (١٥١) من طريقين عن أبي سفيان السعدي عن\nأبي نضرة عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا إسناد ضعيف، أبو سفيان هذا اسمه طريف بن شهاب الأشل، وفي ترجمته\nأورده ابن عدي وقال في آخرها:\n\" وقد روى عنه الثقات، وإنما أنكر عليه في متون الأحاديث أشياء لم يأت بها\nغيره \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الديلمي عن أبي سعيد به إلا أن\nقال: \" لا يفكه إلا قضاء دينه \". وقال المناوي:\n\" وفيه أحمد بن يزيد أبو العوام، قال الذهبي في \" الذيل \": مجهول \".\nقلت: فيه:\nأولا: أن ابن عدي رواه من غير طريقه كما أشرت إليه أعلاه.\nثانيا: في \" الديلمي \": \" أحمد بن يزيد العوام \" والصواب ما في \" المناوي \"\nلما يأتي.\nثالثا: لم أجد ترجمة لأبي العوام هذا في شيء مما عندي من كتب الجرح والتعديل\n، وإنما ذكره الخطيب ووثقه، فقال في \" تاريخ بغداد \" (٥/٢٢٧):\n\" أحمد بن يزيد أبو العوام الرياحي. حدث عن مالك بن أنس وهشيم بن بشير و...\nو... و...، روى عنه ابنه محمد، وكان ثقة، وكان يستملي على إسماعيل بن\nعلية \".\nوإنما أوردت الحديث في هذه السلسلة للفظة \" مغلول \"، وإلا فالحديث صحيح نحوه\nبلفظ: \" مأسور \" وقد جاء فيه حديثان صحيحان، خرجتهما في \" أحكام الجنائز \" (ص ١٤ - ١٥) .","vol":"3","page":557},{"text":"<span data-type=\"title\" id=toc-1387>١٣٧٨ </span>- \" للسائل حق، وإن جاء على فرس \".\nضعيف\nروي من حديث الحسين بن علي بن أبي طالب، وعلي بن أبي طالب، وعبد الله\nابن عباس، وأنس بن مالك، والهرماس بن زياد، وأبي هريرة.\n١ - أما حديث الحسين، فيرويه مصعب بن محمد عن يعلى بن أبي يحيى عن فاطمة بنت\nالحسين عن حسين بن علي قال: قال رسول الله ﷺ: فذكره.\nأخرجه البخاري في \" التاريخ \" (٤/٢/٤١٦) وأبو داود (١٦٦٥) وأحمد (١/٢٠١\n) وابن أبي شيبة في \" المصنف \" (٢/١٨٦/٢) وأبو يعلى في \" مسنده \" (ق ٣١٧/٢\n) والطبراني (رقم - ٢٨٩٣) وابن زنجويه في \" الأموال \" (١٣/٢١/١) .\nقلت: وهذا إسناد ضعيف، ومن جوده فقد أخطأ، فإن يعلى بن أبي يحيى مجهول كما\nقال أبو حاتم وتبعه الحافظ.\nومصعب بن محمد، وثقه ابن معين وقال أبو حاتم:\n\" يكتب حديثه ولا يحتج به \".\nقلت: وقد اختلف عليه في إسناده، فرواه سفيان عنه كما ذكرنا.\nوقال ابن المبارك: عنه عن يعلى بن أبي يحيى مولى لفاطمة ابنة الحسين عن\nالحسين بن علي عن النبي ﷺ مثله فلم يذكر فاطمة في السند\nوإنما المولى.\nوقال ابن جريج: عنه عن يعلى عن سكينة بنت الحسين ﵇ عن النبي\nﷺ. وهذا مرسل.\nأخرجهما ابن زنجويه.\nوروي على وجه آخر وهو:\n٢ - حديث علي: يرويه زهير عن شيخ - قال: رأيت سفيان عنده - عن فاطمة بنت حسين\nعن أبيها عن علي عن النبي ﷺ مثله.\nأخرجه أبو داود (١٦٦٦) والقضاعي في \" مسند الشهاب \" (١٩/٢) .\nقلت: وهذا إسناد ضعيف أيضا لجهالة هذا الشيخ الذي لم يسم، والظاهر أنه يعلى\nبن أبي يحيى الذي في الطريق الأولى، وقد عرفت جهالته.\nوقد رواه محمد بن زكريا الغلابي البصري: حدثنا يعقوب بن جعفر بن سليمان بن","vol":"3","page":558},{"text":"علي بن عبد الله بن عباس عن أبيه عن أمه أم الحسن بنت جعفر بن الحسن بن الحسن\nابن علي عن عبد الله بن الحسن عن أمه فاطمة بنت الحسين به.\nأخرجه تمام الرازي في \" الفوائد \" (ق ٢٧٨/٢) .\nوالغلابي هذا كذاب وضاع.\n٣ - حديث ابن عباس، يرويه إبراهيم بن عبد السلام المكي: حدثنا إبراهيم بن\nيزيد عن سليمان عن طاووس عنه يرفعه.\nأخرجه ابن عدي في \" الكامل \" (٨/٢) في ترجمة إبراهيم المكي هذا وقال:\n\" وهذا الحديث إنما يعرف بغير إبراهيم هذا عن إبراهيم بن يزيد، سرقه ممن هو\nمعروف به، وسليمان المذكور في هذا الإسناد هو سليمان بن أبي سليمان الأحول\nالمكي، وإبراهيم هذا هو في جملة الضعفاء \".\nوقال في مطلع ترجمته:\n\" ليس يعرف، حدث بالمناكير، وعندي أنه يسرق الحديث \".\nقلت: وإبراهيم بن يزيد هو الخوزي المكي وهو متروك الحديث.\nوأما سليمان الأحول هذا فلم أعرفه. وبالجملة فالسند ضعيف جدا.\n٤ - حديث أنس، يرويه أبو هدبة عنه مرفوعا بلفظ:\n\" إن أتاك السائل على فرس باسط كفه، فقد وجب الحق ولوبشق تمرة \".\nأخرجه أبو جعفر الرزاز في \" ستة مجالس من الأمالي \" (ق ١١٩/١) وكذا الديلمي\n، ومن طريقه أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٩٩) . وذلك\nلأن أبا هدبة هذا واسمه إبراهيم بن هدبة، قال الذهبي:\n\" حدث ببغداد وغيرها بالأباطيل. قال أبو حاتم وغيره: كذاب \".\n٥ - حديث الهرماس. أورده الهيثمي في \" المجمع \" (٣/١٠١) بلفظ الترجمة وقال:\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \" وفيه عثمان بن فائد وهو ضعيف \".\nقلت: لم يورده الهيثمي في \" زوائد المعجمين \" ولا أنا في ترتيب \" الصغير \"\nمنهما، فلا أدري أسقط مني أم من الناسخ؟ والسيوطي إنما عزاه في \" الجامع\nالصغير \" لـ","vol":"3","page":559},{"text":"(طب) يعني الطبراني في \" المعجم الكبير \". فالله أعلم.\nثم رأيته في \" المعجم الكبير \" (٢٢/٢٠٣/٥٣٥) من طريق عثمان المذكور. وقد\nجزم صاحبنا الشيخ حمدي السلفي في تعليقه على تخريج الهيثمي المتقدم بنفي رواية\nالصغير له، وقطع بأنه في \" الأوسط \". ولم أره في فهرسه الذي كنت وضعته\nللنسخة المصورة التي عندي منه، وفيها خرم. فالله أعلم.\nثم رأيت الحديث في ترجمة عثمان بن زائدة من \" ثقات ابن حبان \" قال (٧/١٩٥):\nحدثنا محمد بن خالد البردعي، بمكة من كتابه قال: حدثنا عبد العظيم بن إبراهيم\nالسالمي قال: حدثنا سليمان بن عبد الرحمن قال: حدثنا عثمان بن زائدة: حدثنا\nعكرمة بن عمار قال: سمعت الهرماس بن زياد يقول: سمعت رسول الله صلى الله عليه\nوسلم يقول: فذكره بلفظ:\n\" للضيف حق.. \" إلخ.\nوقال ابن حبان عقبه:\n\" أخاف أن يكون هذا عثمان بن فائد \".\nقلت: هذا أورده ابن حبان في \" الضعفاء \" (٢/١٠١) وقال:\n\" روى عنه سليمان بن عبد الرحمن، يأتي عن الثقات بالأشياء المعضلات حتى يسبق\nإلى القلب أنه كان يعملها تعمدا \".\nقلت: وهذا الحديث من رواية سليمان كما ترى عند ابن حبان، وكذلك هو في \"\nكبير الطبراني \" كما تقدم مصرحا بأنه (ابن فائد)، ولذلك قال ابن حبان: \"\nأخاف.. \" إلخ.\nقلت: وهذا مما يذكر اللبيب بتساهل ابن حبان في التوثيق، فإن هذه الترجمة\nوحديث صاحبها، تعني أنه لا يعلم شيئا عنه سوى وروده في هذه الرواية مع خوفه\nأن يكون اسمه تصحف على أحد رواته من \" عثمان بن فائد \" الضعيف إلى \" عثمان بن\nزائدة \" الذي لا يعرف إلا في هذه الرواية على شكه وخوفه المذكور. فتأمل!\n٦ - حديث أبي هريرة. قال ابن عدي في \" الكامل \" (٢١٦/٢): حدثنا علي بن","vol":"3","page":560},{"text":"سعيد\nابن بشير: حدثنا محمد بن عبد الله المخرمي: حدثنا معلى بن منصور: حدثنا\nعبد الله بن زيد بن أسلم عن أبيه عن أبي صالح عنه أن رسول الله صلى الله عليه\nوسلم قال:\n\" أعطوا السائل.. \" الحديث.\nأورده في ترجمة عبد الله هذا وقال:\n\" وهو مع ضعفه يكتب حديثه، على أنه قد وثقه غير واحد \".\nقلت: وفي \" التقريب \":\n\" صدوق فيه لين \".\nوقد خولف في إسناده، فرواه مالك في \" الموطأ \" (٢/٩٩٦/٣) عن زيد بن أسلم أن\nرسول الله ﷺ قال: فذكره مرسلا، وهو الصواب.\nقال ابن عبد البر:\n\" لا أعلم في إرسال هذا الحديث خلافا عن مالك، وليس فيه مسند يحتج به \".\nوقد روي عن زيد بن أسلم مرسلا على وجه آخر، أخرجه ابن زنجويه (١٣/٢١/١ - ٢)\nعن عثمان بن عثمان الغطفاني عنه عن عطاء بن يسار قال: قال رسول الله صلى الله\nعليه وسلم: فذكره.\nورجاله ثقات غير عثمان هذا، قال الحافظ:\n\" صدوق ربما وهم \".\nثم رواه من طريق الهيثم بن جماز عن الحسن قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا مع إرساله ضعيف جدا، فإن الهيثم هذا متروك متهم بالكذب.\nثم إن في طريق حديث أبي هريرة المتقدمة علي بن سعيد بن بشير قال الدارقطني:\n\" ليس بذاك \".\nوقال ابن يونس:\n\" تكلموا فيه \".\nوقد روي من طريق أخرى عن زيد بن أسلم عن عطاء بن يسار عن أبي هريرة مرفوعا،\nولا يصح كما يأتي بيانه برقم () .\nوله طريق أخرى، أخرجه ابن عدي (٢٤٣/٢) عن عمر بن يزيد عن عطاء عن","vol":"3","page":561},{"text":"أبي هريرة\nبه. وقال:\n\" هذا الحديث عن عطاء غير محفوظ، وعمر بن يزيد منكر الحديث \".\nوالحديث قال المناوي:\n\" أورده ابن الجوزي في \" الموضوعات \"، وتبعه القزويني، لكن رده ابن حجر\nكالعلائي \".\nقلت: رد الوضع مسلم، وأما الضعف فهو قائم، لأنه لا يوجد في كل هذه الطرق ما\nيمكن أن يشتد بعضه ببعض من المسندات، وإنما صح إسناده مرسلا عن زيد بن أسلم،\nكما رأيت، والمرسل من قسم الضعيف. والله أعلم.\n(تنبيهان):\nالأول: لم أر الحديث في \" اللآلي المصنوعة \" للسيوطي، ولا في كتابه الآخر:\n\" التعقبات على الموضوعات \"، ولم يذكره ابن عراق في \" تنزيه الشريعة \".\nوالآخر: أن الشوكاني أورده في \" الفوائد المجموعة في الأحاديث الموضوعة \"\nبلفظ الترجمة وقال: قال القزويني: \" موضوع \"، ثم أورده بلفظ حديث أنس (رقم ٤) وقال:\n\" ذكره في \" الذيل \" وفي \" الوجيز \"، قال العراقي: أخرجه أحمد في \" مسنده \"\nعن الحسين بن علي بسند جيد، وأخرجه أبو داود عنه، وعن علي ﵁ \".\nفلوأن الشوكاني قال هذا في تخريج اللفظ الأول، لأصاب. وأما قول الحافظ\nالعراقي: \" بسند جيد \"؛ فغير جيد؛ لما فيه من الجهالة والاضطراب كما سبق\nبيانه. والله تعالى هو الموفق للصواب.\n<span data-type=\"title\" id=toc-1388>١٣٧٩ </span>- \" تهادوا الطعام بينكم، فإن ذلك توسعة في أرزاقكم، وعاجل الخلف من جسيم\nالثواب يوم القيامة \".\nموضوع\nرواه ابن عدي (٢٦١/٢) من طريق هاشم بن محمد أبي الدرداء المؤدب: حدثنا عمرو\nابن بكر: أخبرنا ميسرة بن عبد ربه عن غالب القطان عن سعيد بن جبير عن ابن\nعباس مرفوعا وقال:","vol":"3","page":562},{"text":"\" غالب بن خطاف القطان الضعف على أحاديثه بين \".\nقلت: لكن الحمل في هذا الحديث على الراوي عنه ميسرة بن عبد ربه؛ فإنه وضاع\nباعترافه، ولذلك فإن السيوطي أساء بإيراده الحديث في \" الجامع الصغير \" من\nرواية ابن عدي! وسكت عنه المناوي في \" الفيض \"، وقال في \" التيسير \":\n\" إسناده ضعيف \"!\nثم إن السيوطي لم يذكر فيه قوله: \" عاجل الخلف.. \" بينما أورده بتمامه في \"\nالجامع الكبير \" (١٢٨٧٧) لكن من رواية الديلمي عن ابن عباس، فلوأنه أورده\nفي \" الصغير \" من روايته أيضا لكان أقرب، لأنه أخرجه (٢/١/٣٧) من طريق هاشم\nابن محمد عن عمرو بن بكر عن غالب به.\nوعمرو بن بكر وهو السكسكي الشامي متروك، ولكنه يروي عن ميسرة بن عبد ربه\nفلعله تلقاه عنه ثم دلسه، أوأنه سقط من الناسخ لـ \" مسند الديلمي \"، وهذا\nهو الأقرب، لأنه عند ابن عدي من طريق هاشم نفسه كما سبق، وسكتت اللجنة\nالقائمة على \" الجامع الكبير \" تبعا لسكوت المناوي في \" الفيض \" كما هي عادتها\nمعه سلبا وإيجابا، لكنها زادت عليه فقالت:\n\" رمز له السيوطي بالضعف! يعني في \" الجامع الصغير \"!\nوهذا مبلغ علمهم وتحقيقهم!\n<span data-type=\"title\" id=toc-1389>١٣٨٠ </span>- \" ما أفلح صاحب عيال قط \".\nباطل\nأخرجه ابن عدي في \" الكامل \" (١/١٩٣) وعنه السهمي في \" تاريخ جرجان \" (\n٢٨٤/٤٨٨) ومن طريقه ابن الجوزي في \" الموضوعات \" (٢/٢٨١) عن أحمد بن حفص\nالسعدي: حدثني أحمد بن سلمة الكسائي: حدثنا سفيان عن هشام بن عروة عن أبيه عن\nعائشة مرفوعا. وقال ابن عدي:\n\" هذا الكلام من قول ابن عيينة، وهذا منكر عن النبي ﷺ،\nوأحمد بن سلمة حدث عن الثقات بالبواطيل، ويسرق الحديث \".\nوقال في أحمد بن حفص:","vol":"3","page":563},{"text":"\" حدث بأحاديث منكرة لم يتابع عليها \".\nثم ساق له عدة أحاديث كلها من رواية هشام بن عروة عن أبيه عن عائشة بأسانيد\nلأحمد بن حفص إليه مختلفة كما قال الحافظ في \" اللسان \".\nوقال ابن الجوزي عقب الحديث:\n\" هذا حديث باطل عن رسول الله ﷺ ما قاله قط، وأقواله على ضد\nهذا \".\nثم ذكر ما تقدم عن ابن عدي. وأقره السيوطي في \" اللآلي \" (٢/١٨٠ - ١٨١)\nوابن عراق في \" تنزيه الشريعة \" وغيرهم.\nورواه الديلمي في \" مسند الفردوس \" (٣٩ - ٤٠) من طريق ابن عدي بإسناده عن\nأيوب بن نوح المطوعي: حدثني أبي: حدثني محمد بن عجلان (الأصل: محمد بن محمد\nابن عجلان) عن سعيد عن أبي هريرة مرفوعا به.\nوبهذه الرواية ذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٧٥ - ١٧٦)\nوقال:\n\" قال ابن عدي: هذا منكر \".\nوتبعه ابن عراق في \" تنزيه الشريعة \" (٢/٢٠٣) قرنه مع حديث عائشة رضي الله\nعنها، ولم يتكلما على إسناده بشيء، وكذلك فعل السخاوي في \" المقاصد الحسنة\n\"، وهو إسناد مظلم جدا، كل من دون ابن عجلان لم أجد لهم ذكرا في شيء من كتب\nالتراجم، ومنها الكامل \" لابن عدي، ولا وجدت هذا الحديث فيه، خلاف ما\nيوهمه صنيع السيوطي في نقله عن ابن عدي إنكاره إياه، فهو إنما قال هذا في حديث\nعائشة كما تقدم.\nثم إن الحديث قال فيه الزرقاني في \" مختصر المقاصد \" (رقم ٨٦٥ - تحقيق الأستاذ\nالصباغ):\n\" ضعيف جدا \".\nفأقول:\nيبدو لي أن الزرقاني في هذا القول نظر فقط إلى سند الحديث دون متنه، فإنه لما\nلم يجد في إسناده من صرحوا برميه بالكذب والوضع، وبخاصة إسناد الديلمي -\nاقتصر","vol":"3","page":564},{"text":"على التضعيف المذكور، وهذا ليس بجيد عند الأئمة النقاد كابن تيمية\nوابن القيم والذهبي وغيرهم، فإنهم في هذه الحالة لا يتوقفون عن الحكم على\nالحديث بالوضع إذا كان باطلا في معناه، وهذا هو واقع هذا الحديث، وقد أشار\nإلى ذلك ابن الجوزي ومن تبعه بقوله:\n\" ما قاله رسول الله ﷺ قط، وأقواله على ضد هذا \".\nيشير بهذا إلى الأحاديث الواردة في فضل الإنفاق على الزوجة والعيال، وهي\nكثيرة معروفة في \" الترغيب \" (٣/٧٩ - ٨٣) وغيره منها قوله صلى الله عليه\nوسلم:\n\" أفضل دينار ينفقه الرجل، دينار ينفقه على عياله، ودينار ينفقه الرجل على\nدابته في سبيل الله، ودينار ينفقه على أصحابه في سبيل الله \".\nأخرجه مسلم (٩٩٤) والبخاري في \" الأدب المفرد \" (٧٤٨) والترمذي (١٩٦٧)\nوصححه وابن ماجه (٢٧٦٠) وأحمد (٥/٢٨٤) من طريق أبي قلابة عن أبي أسماء\nعن ثوبان قال: قال رسول الله ﷺ: فذكره. وزادوا جميعا إلا\nابن ماجه:\n\" قال أبو قلابة [من قبله]: وبدأ بالعيال. ثم قال أبو قلابة: وأي رجل\nأعظم أجرا من رجل ينفق على عيال صغار يعفهم، أوينفعهم الله به ويغنيهم \".\nوما بين المعكوفتين لأحمد.\n(تنبيه) قول أبي قلابة هذا هو موقوف عليه ليس من تمام الحديث كما تراه مصرحا\nمفصولا عن الحديث، وقد وهم السخاوي ﵀ فرفعه إلى النبي صلى الله عليه\nوسلم لإبطال حديث الترجمة، فقال عقبه:\n\" وصح قوله ﷺ: وأي رجل أعظم أجرا من رجل.. \" إلخ!\nونقله عنه الشيخ العجلوني في \" كشف الخفاء \" (٢١٧٧)، ثم الأستاذ الصباغ في\nتعليقه على \" الأسرار المرفوعة في الأخبار الموضوعة \" (رقم ٣٩٦) !\n<span data-type=\"title\" id=toc-1390>١٣٨١ </span>- \" خير لهو المؤمن السباحة، وخير لهو المرأة المغزل \".\nموضوع\nرواه ابن عدي في \" الكامل \" (٥٧/١): حدثنا جعفر بن سهل: حدثنا جعفر بن نصر\n: حدثنا حفص: حدثنا ليث عن مجاهد عن ابن عباس مرفوعا به.","vol":"3","page":565},{"text":"قلت: وهذا إسناد ظلمات فوق بعض، وهو موضوع، وآفته جعفر بن نصر هذا، قال\nابن عدي:\n\" حدث عن الثقات بالبواطيل، وليس بالمعروف، وهذا الحديث ليس له أصل في حديث\nحفص بن غياث، وله غير ما ذكرت من الأحاديث موضوعات على الثقات \".\nوقال الذهبي:\n\" متهم بالكذب \".\nثم ساق له ثلاثة أحاديث هذا منها، ثم قال:\n\" وهذه أباطيل \".\nوأقره الحافظ في \" اللسان \"، وسبقهم ابن الجوزي فأورده في \" الموضوعات \" (\n٢/٢٦٨) وقال:\n\" لا يصح \".\nقال المناوي:\n\" وأقره عليه المصنف في مختصر الموضوعات \".\nقلت: وأما في اللآلي \" فتعقبه بما لا طائل تحته فقال (٢/١٦٨):\n\" قلت: قال أبو نعيم.. \".\nقلت: فذكر الحديث الآتي عقبه، وهو مع أنه شاهد قاصر كما سترى، لأنه لا يشهد\nإلا للشطر الثاني من الحديث؛ ففيه من هو كذاب أيضا، وآخر متهم، فكيف يستشهد\nبمثله؟ ! والعجب من المناوي! فإنك تراه في \" الفيض \" يحكم على الحديث بالوضع\nمقرا لابن الجوزي عليه، فإذا به يقول في \" التيسير \":\n\" إسناده ضعيف \"!\nوالحديث المشار إليه هو:\n<span data-type=\"title\" id=toc-1391>١٣٨٢ </span>- \" نعم لهو المراة المغزل \".\nموضوع\nرواه الرامهرمزي في \" الفاصل بين الراوي والواعي \" (ص ١٤٢): حدثنا موسى بن\nزكريا: حدثنا عمرو بن الحصين: حدثنا ابن علاثة قال: خصيف: حدثنا عن","vol":"3","page":566},{"text":"مجاهد عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع؛ آفته عمرو بن الحصين وهو كذاب، وخصيف ضعيف.\nوقد توبع من مثله عن مجاهد مرسلا أوموقوفا، فقد ذكر ابن قدامة المقدسي في \"\nالمنتخب \" (١٠/١٩٤/٢) من طريق حنبل: حدثنا أبو عبد الله: نا محمد بن فضيل\nعن ليث عن مجاهد موقوفا عليه. قال أبو عبد الله: \" كان في كتابه (يعني ابن\nفضيل): عن مجاهد عن النبي ﷺ، ولكنه أبى أن يرفعه، وقال\n: إنه سنع، يعني ابن فضيل \".\nقلت: كذا الأصل: \" سنع \" ولعل الصواب: \" نسي \". والله أعلم.\nوتمام الحديث في \" المنتخب: \" ونعم لهم المؤمن السباحة \".\nوقد تقدم الكلام عليه آنفا.\nوليث هو ابن أبي سليم، وكان قد اختلط.\nولعل الصواب في الحديث أنه موقوف على مجاهد. والله أعلم.\nوللحديث طريق آخر، فقال أبو نعيم: حدثنا أبو بكر عمر بن محمد بن السري بن\nسهل عن عبد الله بن أحمد الجصاص عن يزيد بن عمرو الغنوي عن أحمد بن الحارث\nالغساني عن بسام بن عبد الرحمن عن أنس رفعه بالجملة الأولى فقط دون زيادة \"\nالمنتخب \".\nذكره السيوطي في \" اللآلي \" (٢٠/١٦٨ - ١٦٩) شاهدا للحديث الذي قبله وسكت\nعليه فأساء، لأن إسناده ظلمات بعضها فوق بعض! فعمر بن محمد بن السري قال\nالذهبي:\n\" هالك اتهمه أبو الحسن بن الفرات، وقال الحاكم: كذاب، رأيتهم أجمعوا على\nترك حديثه، وكتبوا على ما كتبوا عنه: كذاب \".\nوأحمد بن الحارث؛ قال ابن أبي حاتم (١/١/٤٧) عن أبيه:\n\" متروك الحديث \". واتهمه البخاري بقوله:\n\" فيه نظر \". وكذا قال الدولابي.\nوبقية الرواة لم أعرفهم.","vol":"3","page":567},{"text":"أفبمثل هذا الإسناد يدافع السيوطي عن الموضوعات؟ !\n<span data-type=\"title\" id=toc-1392>١٣٨٣ </span>- \" من فتح على نفسه بابا من السؤال فتح الله عليه سبعين بابا من الفقر \".\nلا أصل له بهذا اللفظ\nوقد أورده الغزالي في \" الإحياء \" (٢/٥٧) فقال مخرجه العراقي:\n\" رواه الترمذي من حديث أبي كبشة الأنماري:\n\" ولا فتح عبد باب مسألة إلا فتح الله عليه باب فقر \" وقال:\n\" حسن صحيح \".\nقلت: هكذا أخرجه الترمذي (٣/٢٦٢ - ٢٦٣)، وكذا أحمد (٤/٢٣١)، وفيه يونس\nابن خباب، وهو متهم، لكن له شواهد يرقى بها إلى درجة الحسن على الأقل،\nفأخرجه أحمد (رقم ١٦٧٤) من حديث ابن عباس ولفظه:\n\" من فتح على نفسه باب مسألة من غير فاقة نزلت به، أوعيال لا يطيقهم فتح الله\nعليه باب فاقة من حيث لا يحتسب \".\nقال المنذري في \" الترغيب \" (٢/٣):\n\" رواه البيهقي، وهو حديث جيد في الشواهد \".","vol":"3","page":568},{"text":"<span data-type=\"title\" id=toc-1393>١٣٨٤ </span>- \" ثلاثة لا ينفع معهن عمل: الشرك بالله، وعقوق الوالدين، والفرار من الزحف \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (رقم - ١٤٢٠) من طريق يزيد بن ربيعة:\nنا أبو الأشعث عن ثوبان عن النبي ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، يزيد بن ربيعة؛ قال النسائي:\n\" ليس بثقة \". وقال هو والدارقطني:\n\" متروك \". وقال البخاري:","vol":"3","page":568},{"text":"\" أحاديثه منكرة \".\nوقال الهيثمي في \" المجمع \" (١/١٠٤):\n\" رواه الطبراني في \" الكبير \" وفيه يزيد بن ربيعة ضعيف جدا \".\nقلت: ولذا أشار المنذري في \" الترغيب \" (٢/١٨٣) لضعف الحديث.\nقلت: وقد ساق الطبراني بهذا الإسناد عدة أحاديث لعلي أوفق لذكر ما ليس له\nشاهد منها قريبا إن شاء الله تعالى، فانظر الأحاديث الآتية (١٤٠٠ - ١٤٠٢) .\n<span data-type=\"title\" id=toc-1394>١٣٨٥ </span>- \" كان يدعو: اللهم اجعل أوسع رزقك علي عند كبر سني وانقطاع عمري \".\nضعيف جدا\nأخرجه الحاكم (١/٥٤٢) من طريق عيسى بن ميمون مولى القاسم بن محمد بن أبي بكر\nالصديق عن القاسم بن محمد عن عائشة ﵂ مرفوعا، وقال:\n\" هذا حديث حسن الإسناد والمتن، إلا أن عيسى بن ميمون لم يحتج به الشيخان \".\nقلت: ولا غيرها! ولذلك تعقبه الذهبي بقوله:\n\" قلت: عيسى متهم \".\nقلت: لكن الظاهر أنه لم يتفرد به، فقد قال الهيثمي في \" المجمع \" (١٠/١٨٢):\n\" رواه الطبراني في \" الأوسط \"، وإسناده حسن \".\nثم وقفت على إسناده في \" الأوسط \" (٣٧٥٥ - مصورتي) فإذا هو عنده من طريق عيسى\nابن ميمون الذي في سند الحاكم، فبقي الحديث على ضعفه الشديد، فنقلته إلى هنا\nبعد أن كنت أوردته في الكتاب الآخر، تقليدا لتحسين الهيثمي، أواتباعا له كما\nيقول الصنعاني في رسالته \" تيسير الاجتهاد \"، وبناء على ذلك أوردته في \" صحيح\nالجامع الصغير \" برقم (١٢٦٦)، فيرجى نقله من هناك إلى \" ضعيف الجامع الصغير\n\"، \" ربنا لا تؤاخذنا إن نسينا أوأخطأنا \".","vol":"3","page":569},{"text":"<span data-type=\"title\" id=toc-1395>١٣٨٦ </span>- \" قلت: يا جبريل أيصلي ربك؟ قال: نعم، قلت: ما صلاته؟ قال: سبوح قدوس،\nسبقت رحمتي غضبي، سبقت رحمتي غضبي \".\nموضوع بهذا التمام\nرواه الطبراني في \" الصغير \" (ص ١٠) من طريق عمرو بن عثمان قال: حدثنا أبو\nمسلم قائد الأعمش، عن الأعمش عن عمرو بن مرة عن عطاء بن أبي رباح عن أبي\nهريرة مرفوعا. وقال:\n\" لم يروه عن الأعمش إلا أبو مسلم \".\nقلت: وهو متهم كما أشار إليه البخاري بقوله:\n\" في حديثه نظر \".\nوقال أبو داود:\n\" عنده أحاديث موضوعة \".\nوقال ابن حبان:\n\" كثير الخطأ، فاحش الوهم، ينفرد عن الأعمش وغيره بما لا يتابع عليه \".\nثم تناقض ابن حبان فأورده في \" الثقات \"! وقال (٧/١٤٧):\n\" يخطىء \"!\nواغتر بهذا الهيثمي فإنه قال في \" المجمع \" (١٠/٢١٣) بعد أن ساق الحديث:\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \" ورجاله وثقوا \"!\nكذا قال، وأبو مسلم هذا متفق على تضعيفه، بل اتهمه من ذكرنا من الأئمة،\nولم يوثقه أحد غير ابن حبان في القول الآخر، والأول هو المعتمد لأنه جرح،\nولموافقته لأقوال الأئمة.\nثم إن عمرو بن عثمان الراوي عن أبي مسلم أورده في \" اللسان \" ولم يذكر فيه\nجرحا ولا تعديلا، فمن أين جاء الهيثمي بتوثيقه إياه بقوله: \" ورجاله وثقوا\n\"؟ ! لعله في \" ثقات ابن حبان \" أيضا!\nثم رأيته فيه (٨/٤٨٤)، وقال: \" ربما خالف \".","vol":"3","page":570},{"text":"وبالجملة فالحديث لا يصح بهذا السياق، وإنما صحت الجملة الأخيرة منه بلفظ:\n\" لما قضى الله الخلق كتب في كتابه على نفسه - فهو موضوع عنده - إن رحمتي تغلب\n(وفي لفظ: سبقت) غضبي \".\nرواه البخاري (٤/٧٣، ٨/١٧٦، ١٨٧) ومسلم (٨/٩٥) وغيرهما من طرق عن أبي\nهريرة ﵁، ثم خرجته في \" الصحيحة \" (١٦٢٩) وغيره.\nوإذا عرفت ضعف الحديث الشديد، يظهر لك ما في عمل السيوطي في \" اللآلي \" (\n١/٢٢) حين أورد الحديث شاهدا لحديث مرسل بمعناه؛ أورده ابن الجوزي في \"\nالموضوعات \" وهو:\n\" لما أسري بالنبي ﷺ إلى السماء السابعة قال له جبريل: رويدا\nفإن ربك يصلي! قال: وهو يصلي؟ قال: نعم. قال: وما يقول؟ قال: يقول:\nسبوح قدوس رب الملائكة والروح، سبقت رحمتي غضبي \".\n<span data-type=\"title\" id=toc-1396>١٣٨٧ </span>- \" لما أسري بالنبي ﷺ إلى السماء السابعة قال له جبريل: رويدا\nفإن ربك يصلي! قال: وهو يصلي؟ قال: نعم. قال: وما يقول؟ قال: يقول:\nسبوح قدوس رب الملائكة والروح، سبقت رحمتي غضبي \".\nمنكر\nأورده ابن الجوزي في \" الموضوعات \" (١/١١٩) من طريق محمد بن يحيى الحفار:\nحدثنا سعيد بن يحيى الأموي: حدثني أبي عن ابن جرير عن عطاء قال: فذكره،\nوقال ابن الجوزي:\n\" رجاله ثقات، موقوف على عطاء، فلعله سمعه ممن لا يوثق به، ولا يثبت مثل\nهذا بهذا \".\nقلت: وتعقبه السيوطي في \" اللآلي \" (١/٢٢) فقال:\n\" قلت: قال في \" الميزان \": \" محمد بن يحيى الحفار لا يدرى من ذا \" وأورد له\nهذا الحديث وقال: \" هذا منكر \" انتهى. لكن رأيت له طريقا آخر \".\nقلت: ثم ساقه السيوطي من رواية ابن نصر بإسناد صحيح عن ابن جريج عن عطاء:\nبلغني أن النبي ﷺ لما أسري به.. الحديث نحوه، وليس فيه \"\nإن ربك يصلي \" وهو الشيء المستنكر في الحديث.\nوأنا أقول: إن إعلال الحديث بعنعنة ابن جريج أولى من إعلاله بإرسال عطاء له،","vol":"3","page":571},{"text":"ذلك لأن الإرسال وإن كان علة قائمة بنفسها كافية في تضعيف الحديث، فإن ابن\nجريج كان يدلس عن الضعفاء والمتروكين، ولذلك قال الإمام أحمد:\n\" بعض هذه الأحاديث التي كان يرسلها ابن جريج أحاديث موضوعة، كان ابن جريج لا\nيبالي من أين يأخذها \"، كما سبق نقله مرارا.\nثم ذكر السيوطي للحديث شاهدا من حديث أبي هريرة، وهو الذي قبله، وقد ذكرت\nهناك علته، وقد روي بلفظ آخر وهو:\n<span data-type=\"title\" id=toc-1397>١٣٨٨ </span>- \" قال بنوإسرائيل لموسى: هل يصلي ربك؟ فتكابد موسى لذلك، فقال الله تعالى:\nما قالوا لك يا موسى؟ فقال: الذي سمعت. قال: فأخبرهم أني أصلي، وأن صلاتي\nتطفىء غضبي \".\nضعيف\nذكره السيوطي في \" اللآلي \" (١/٢٢) شاهدا للذي قبله من حديث أبي هريرة\nيرفعه، ولم يذكر من خرجه، إلا أنه نقل عن الفيروزابادي صاحب \" القاموس \" أنه\nقال:\n\" وإسناده جيد، ورجاله ثقات يحتج بهم في الصحيحين، وليس فيه علة غير أن\nالحسن رواه عن أبي هريرة، ولم يسمع منه عند الأكثرين \".\nقلت: فإذن فيه علة، فأنى له الجودة؟ ! على أنه لوسلم بثبوت سماعه منه في\nالجملة لجاءت علة أخرى، وهي عنعنة الحسن، فقد كان مدلسا، كما سبق مرارا،\nفالإسناد ضعيف إذن.\nولعل الحديث من الإسرائيليات، أخطأ بعض الرواة فرفعه إليه ﷺ\n، والله أعلم.\nثم رأيت السيوطي في \" الجامع الكبير \" عزاه للديلمي وابن عساكر.\nوهو عنده في \" تاريخ دمشق \" (١٧/١٩٠/١) من طريق قتادة عن الحسن عن أبي هريرة\nمرفوعا.","vol":"3","page":572},{"text":"<span data-type=\"title\" id=toc-1398>١٣٨٩ </span>- \" كان إذا فقد الرجل من إخوانه ثلاثة أيام سأل عنه، فإن كان غائبا دعا له، وإن كان شاهدا زاره، وإن كان مريضا عاده \".","vol":"3","page":572},{"text":"موضوع. أخرجه هكذا أبو الشيخ في \" كتاب أخلاق النبي ﷺ وآدابه \" (ص ٧٥):\nحدثنا أبو يعلى: نا الأزرق بن علي: نا يحيى بن أبي بكير: نا عباد بن كثير عن\nثابت عن أنس به.\nقلت: وهذا إسناد واه جدا، آفته عباد بن كثير، وهو البصري، قال الحافظ في\n\" التقريب \":\n\" متروك، قال أحمد: روى أحاديث كذب \".\nوالحديث أورده الهيثمي (٢/٢٩٥ - ٢٩٦) من رواية أبي يعلى بزيادة طويلة في\nآخره، وقال:\n\" وفيه عباد بن كثير، وكان رجلا صالحا، ولكنه ضعيف الحديث متروك لغفلته \".\nوأورده السيوطي في \" الجامع الصغير \" من رواية أبي يعلى مختصرا كرواية أبي\nالشيخ، وتعقبه المناوي بما نقلته عن الهيثمي، والأولى تعقبه بما صنعه\nالسيوطي نفسه في \" اللآلي \" (٢/٤٠٤ - ٤٠٥) فإن الحديث أورده بتمامه ابن\nالجوزي في \" الموضوعات \" (٣/٢٠٦ - ٢٠٧) من رواية ابن شاهين، ثم قال ابن\nالجوزي:\n\" موضوع، والمتهم به عباد \".\nفأقره السيوطي على ذلك، ونقل كلام الهيثمي المتقدم، ثم قال:\n\" وقال الحافظ ابن حجر في \" المطالب العالية \": تفرد به عباد بن كثير، وهو\nواه، وآثار الوضع عليه لائحة \".\nوأقره أيضا، ومع ذلك أورده في \" الجامع \"!\nوأما المناوي فله موقفان مختلفان باختلاف كتابيه، فهو في \" الفيض \" نقل كلام\nالهيثمي وأقره، وذلك معناه عنده أنه ضعيف جدا، وأما في \" التيسير \" فقد\nقال:\n\" إسناده ضعيف \"!\nومما لا شك فيه أن الأول أقرب إلى الصواب، والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-1399>١٣٩٠ </span>- \" اطلبوا الحوائج بعزة الأنفس، فإن الأمور تجري بالمقادير \".\nضعيف.\nتمام في \" فوائده \" (٢/٦٢/١): أخبرنا أبو زرعة محمد بن سعيد بن","vol":"3","page":573},{"text":"أحمد القرشي\nيعرف بابن التمار: حدثنا علي بن عمرو بن عبد الله المخزومي: حدثنا معاوية بن\nعبد الرحمن: حدثنا حريز بن عثمان: حدثنا عبد الله بن بسر المازني مرفوعا\nبه.\nقلت: وهذا سند ضعيف، من دون حريز لم أعرف أحدا منهم غير معاوية بن\nعبد الرحمن، فقد أورده هكذا ابن أبي حاتم في \" الجرح \" (٤/١/٣٨٧) وقال:\n\" روى عن عطاء، وعنه محمد بن إسحاق، سمعت أبي يقول ذلك، وسألته عنه فقال:\nليس بمعروف \".\nوأما ابن حبان فأورده في \" الثقات \" (٧/٤٦٨) على قاعدته المعروفة!\nوالحديث أورده السيوطي في \" الجامع \" برواية تمام وابن عساكر عن عبد الله بن\nبسر، ولم يتكلم عليه شارحه المناوي بشيء سوى أنه قال: \" رمز لضعفه \"!\nثم رأيت الحديث في \" الأحاديث المختارة \" للضياء (١٠٥/٢) رواه من طريق تمام!\nوهذا مما يدل على تساهله في الاختيار، وقد مضى له أحاديث أخرى من هذا النوع\nأقربها برقم (١٣١٩) .\n<span data-type=\"title\" id=toc-1400>١٣٩١ </span>- \" لكل شيء معدن، ومعدن التقوى قلوب العارفين \".\nموضوع\nأورده ابن الجوزي في \" الموضوعات \" (١/١٧١ - ١٧٢) من رواية الخطيب (٤/١١)\nبسنده عن وثيمة بن موسى بن الفرات: حدثنا سلمة بن الفضل عن ابن سمعان عن\nالزهري عن سالم عن أبيه عن عمر بن الخطاب مرفوعا.\nوقال ابن الجوزي:\n\" لا يصح، ابن سمعان كذبه مالك ويحيى، ووثيمة؛ قال ابن أبي حاتم: حدث عن\nسلمة بموضوعات \".\nقال السيوطي في \" اللآلي \" (١/١٢٤):\n\" كذا قال في \" الميزان \": إن هذا الحديث موضوع. أورده في ترجمة عبد الله بن\nزياد بن سمعان، ثم في ترجمة وثيمة، واتهم به في \" اللسان \" ابن سمعان خاصة،\nوقد أخرجه البيهقي في \" الشعب \" من هذا الطريق إلا أنه قال: \" عن رجل ذكره عن\nابن شهاب \" لم يسم ابن سمعان وقال:","vol":"3","page":574},{"text":"هذا منكر، ولعل البلاء وقع من الرجل الذي لم يسم انتهى.\nووجدت له طريقا آخر:\nقال الطبراني (يعني في \" المعجم الكبير \" ٣/١٩٣/١): حدثنا أبو عقيل أنس بن\nسلمة الخولاني: حدثنا محمد بن رجاء السختياني.. \".\nقلت: وساق سنده إلى ابن عمر مرفوعا به، وسكت عليه، وليس بجيد، فإن أبا\nعقيل هذا لم يذكروه، ومحمد بن رجاء متهم، قال الذهبي:\n\" روى عن عبد الرحمن بن أبي الزناد خبرا باطلا في فضل معاوية اتهم بوضعه \".\nوأقره الحافظ في \" اللسان \" فهو علة هذا الطريق، فلا ينبغي أن يستشهد به،\nولا يخرج به الحديث عن الوضع الذي وصفه به ابن الجوزي ثم الذهبي والعسقلاني.\n<span data-type=\"title\" id=toc-1401>١٣٩٢ </span>- \" لن تخلوالأرض من ثلاثين مثل إبراهيم خليل الرحمن، بهم يعافون، وبهم\nيرزقون، وبهم يمطرون \".\nموضوع\nأخرجه ابن حبان في \" الضعفاء والمتروكين \" (٢/٦١) ومن طريقه ابن الجوزي في\n\" الموضوعات \" (٣/١٥٠ - ١٥٢) عن عبد الرحمن بن مرزوق: حدثنا عبد الوهاب بن\nعطاء الخفاف عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nأورده ابن حبان في ترجمة ابن مرزوق هذا، وقال:\n\" كان يضع الحديث، لا يحل ذكره إلا على سبيل القدح فيه \".\nوقال ابن الجوزي:\n\" لا يصح \".\nثم ذكر قول ابن حبان المذكور، وزاد:\n\" وعبد الوهاب بن عطاء قال أحمد: هو ضعيف الحديث، مضطرب \".\nقلت: هذا وإن كان فيه ضعف، فقد وثقه بعضهم، وأخرج له مسلم، فالأغلب أنه\nلا دخل له في هذا الحديث، وإن كان أقره السيوطي على ذلك كله في \" اللآلي \" (٢/٣٣١)، فالآفة ابن مرزوق، كما هو ظاهر كلام ابن حبان، وتابعه الذهبي،\nفأورد","vol":"3","page":575},{"text":"الحديث في ترجمته من \" الميزان \" وقال:\n\" وهذا كذب \".\nووافقه العسقلاني في \" اللسان \"، ولكنه مال إلى توثيق ابن مرزوق هذا، فقال\n:\n\" فكأن هذا الحديث أدخل عليه، فإنه باطل \".\nومع هذا كله وإقرار السيوطي لابن الجوزي على وضعه، فقد أورده في \" الجامع\nالصغير \" من رواية ابن حبان، فتعقبه المناوي في \" فيضه \" بقوله بعد أن ذكر قول\nابن حبان المتقدم:\n\" وحكاه عنه في \" الميزان \" وأورد له هذا الخبر، ثم قال: هذا كذب. اهـ.\nوبه يعرف اتجاه جزم ابن الجوزي بوضعه، ومن ثم وافقه على ذلك المؤلف في \"\nمختصر الموضوعات \" مع بيان ضعفه، وما صنعه المؤلف هنا من عزوه لمخرجه ابن\nحبان وسكوته عما عقبه به غير صواب \".\nوأقول: هذا التعقب وإن كان سليما في ذاته، ولكنه شكلي بالنسبة للمناوي،\nفلا يكون له قيمة، ذلك لأن في \" الجامع \" حديثا آخر بعد هذا برواية (طس) عن\nأنس مثله إلا أنه قال:\n\" أربعين بدل ثلاثين \" وزاد:\n\" ما مات منهم أحد إلا أبدل الله مكانه آخر \".\nوقد قال السيوطي في \" الجامع الكبير \":\n\" وحسن \".\nيشير بذلك إلى الهيثمي، فإنه هو الذي حسنه، فقال في مجمع \" الزوائد \" (١٠/٦٣):\n\" رواه الطبراني في \" الأوسط \"، وإسناده حسن \".\nونقله عنه السيوطي في رسالته \" الأبدال \" (٢/٤٦٠ - الفتاوى) وكذلك نقله\nالمناوي في \" الفيض \" وتبنى تحسينه إياه في كتابه الآخر \" التيسير \" فقال دون\nأن يعزوه لأحد:\n\" وإسناده حسن \"!","vol":"3","page":576},{"text":"قلت: فإذا كان حسنا عنده؛ فما فائدة ذلك النقد الذي وجهه للحديث الأول وهو\nموجود متنا في هذا الذي قواه، بل وفي زيادة على الأول كما رأيت؟\nولكن هل أصاب الهيثمي ومن تبعه في تحسين إسناده أم أخطأوا؟ ذلك ما سيأتي\nبيانه بإذن الله تعالى برقم (٤٣٤١)، وهو ولي التوفيق، والهادي إلى أقوم\nطريق.\nواعلم أن أحاديث الأبدال كلها ضعيفة لا يصح منها شيء، وبعضها أشد ضعفا من\nبعض، وقد سبق من حديث عبادة بن الصامت برقم (٩٣٦)، وتحته حديث عوف بن\nمالك، وسيأتي من حديث علي بن أبي طالب برقم (٢٩٩٣) .\nثم تتبعت أحاديث كثيرة من أحاديث الأبدال التي جمعها السيوطي في رسالته التي\nسماها \" الخبر الدال على وجود القطب والأوتاد والنجباء والأبدال \"، وتكلمت\nعلى أسانيدها وكشفت عن عللها التي سكت السيوطي عنها، وذلك في آخر هذا المجلد\nبرقم (١٤٧٤ - ١٤٧٩) .\n<span data-type=\"title\" id=toc-1402>١٣٩٣ </span>- \" كان يعجبه النظر إلى الأترج، وكان يعجبه النظر إلى الحمام الأحمر \".\nموضوع\nوقد روي عن أبي كبشة، وعلي، وعائشة، وأنس، وطاووس مرسلا.\n١ - أما حديث أبي كبشة، فيرويه بقية: حدثني أبو سفيان الأنماري عن حبيب بن\nعبد الله بن أبي كبشة عن أبيه عن جده رفعه.\nأخرجه يعقوب بن سفيان في \" تاريخه \" (٢/٣٥٧) ومن طريقه ابن الجوزي في \"\nالموضوعات \" (٣/٩) وابن حبان في \" الضعفاء \" (٣/١٤٨) وأبو العباس الأصم\nفي \" حديثه \" (١/١٤٠/) وابن عساكر في \" تاريخ دمشق \" (١٢/٢٩٩/٢) وكذا\nالطبراني في \" المعجم الكبير \" (٢٢/٣٣٩) .\nذكره ابن حبان في ترجمة أبي سفيان هذا، وقال:\n\" يروي الطامات من الروايات \".\nوبه أعله ابن الجوزي وزاد:","vol":"3","page":577},{"text":"\" وقال أبو حاتم الرازي: مجهول \".\nوكذا قال الذهبي في \" الميزان \" والحافظ في \" اللسان \".\nقلت: وحبيب بن عبد الله بن أبي كبشة لم أجد له ترجمة، وذكره الحافظ في \"\nالتهذيب \" تمييزا، ولم يذكر فيه شيئا، فهو في عداد المجهولين، ولم يورده\nفي \" التقريب \".\nوقد خالفه إسماعيل بن أوسط البجلي عن محمد بن أبي كبشة عن أبيه عن جده مرفوعا\nبه دون الشطر الأول منه.\nأخرجه الدولابي في \" الكنى \" (١/٥٠) .\nكذا وقع فيه: \" عن جده \" ولعلها زيادة من بعض النساخ، أووهم من البجلي فإن\nفيه ضعفا، قال الذهبي:\n\" هو الذي قدم سعيد بن جبير للقتل، لا ينبغي أن يروى عنه، ووثقه ابن معين\nوغيره \".\nوزاد الحافظ في \" اللسان \":\n\" وقال الساجي: كان ضعيفا \".\nوذكره ابن حبان في \" ثقات أتباع التابعين \" (٦/٣٠ - ٣١) .\nويرجح الأول؛ أن لإسماعيل هذا حديثا آخر يرويه عن محمد بن أبي كبشة عن أبيه\nقال: لما كانت غزوة تبوك.. الحديث، لم يذكر فيه: \" عن جده \". أخرجه\nالدولابي والطبراني (٢٢/٣٤٠ - ٣٤١) وكذا أحمد (٤/٢٣١) والبخاري في \"\nالتاريخ \" (١/١/٣٤٦)، أورده في ترجمة إسماعيل، ولم يذكر فيه جرحا ولا\nتعديلا.\nوأما محمد بن أبي كبشة؛ فذكره البخاري (١/١/١٧٦) برواية إسماعيل فقط عنه،\nوأما ابن حبان فقال في \" الثقات \" (٥/٣٧١):\n\" يروي عن أبيه، وله صحبة - واسم أبي كبشة: سعد بن عمر، ويقال: عمر بن\nسعد - وهو أخوعبد الله بن أبي كبشة، روى عن محمد بن أبي كبشة سالم بن أبي\nالجعد، وقد قدم محمد بن أبي كبشة الكوفة، فكتب عنه ختناه إسماعيل بن أوسط\nالبجلي (الأصل: (العجلي) وهو خطأ) وسالم بن أبي الجعد \".","vol":"3","page":578},{"text":"ونقله الحافظ في \" التعجيل \"، ولم يزد عليه شيئا.\nوبالجملة فهذه الطريق علتها الجهالة، ولم أجد من تكلم عليها. والله سبحانه\nوتعالى أعلم.\n٢ - حديث علي؛ يرويه عيسى بن عبد الله بن محمد قال: حدثنا أبي عن أبيه عن جده\nعلي بن أبي طالب قال: فذكره.\nأخرجه ابن حبان (٢/١٢٢) ومن طريقه ابن الجوزي وقالا:\n\" روى عن آبائه أشياء موضوعة، لا يحل الاحتجاج به \".\nوقال ابن عدي في \" الكامل \" (٥/١٨٨٣):\n\" روى أحاديث ليست مستقيمة، وعامة ما يرويه لا يتابع عليه \".\nوقال أبو نعيم:\n\" روى عن آبائه أحاديث مناكير، لا يكتب حديثه، لا شيء \".\nوقال الذهبي في \" الضعفاء \":\n\" قال الدارقطني: متروك \".\n٣ - حديث عائشة؛ يرويه عمرو بن شمر عن يحيى بن سعيد عن محمد بن إبراهيم بن\nالحارث التيمي عنها به.\nأخرجه ابن الجوزي (٣/٩) من طريق الحاكم بسنده عنه، وقال:\n\" عمرو بن شمر؛ قال يحيى: ليس بثقة، وقال السعدي: كذاب، وقال النسائي\nوالدارقطني: متروك، وقال ابن حبان: يروي الطامات عن الثقات، لا يحل كتب\nحديثه إلا على جهة التعجب \".\nقلت: ولعله سرقه منه يحيى بن عبد الحميد الحماني، فإنه معروف بالسرقة، فقد\nقال العقيلي في \" ضعفائه \" (٤/٤١٣): حدثنا عبد الله بن أحمد قال: قلت لأبي\n: بلغني أن ابن الحماني حدث عن شريك عن هشام بن عروة عن أبيه عن عائشة: أن\nالنبي ﷺ كان يعجبه النظر إلى الحمام، فأنكروه عليه، فرجع عن\nرفعه، فقال: \" عن عائشة \"، فقال أبي:","vol":"3","page":579},{"text":"\" هذا كذب، إنما كنا نعرف بهذا حسين بن علوان. يعني أنه وضعه على هشام \".\nزاد ابن قدامة في \" المنتخب \" (١٠/١٦٥/٢):\n\" قلت: إن بعض أصحاب الحديث زعم أن أبا زكريا السيلحيني رواه عن شريك؟ فقال:\nكذب، السيلحيني لا يحدث بمثل هذا، هذا حديث باطل \".\n٤ - حديث أنس، يرويه غنيم بن سالم عنه مرفوعا به إلا أنه لم يذكر الشطر الأول\n، وذكر بديله:\n\" وكان يعجبه القرع \".\nأخرجه الخطيب في \" الموضح \" (٢/٢٥٧) وقال:\n\" وهو يغنم بن سالم بن قنبر \".\nقلت: وهو متهم، قال ابن حبان في \" الضعفاء \" (٣/١٤٥):\n\" شيخ، يضع الحديث على أنس بن مالك، روى عنه نسخة موضوعة، لا يحل الاحتجاج\nبه ولا الرواية عنه على سبيل الاعتبار \".\nوقال ابن يونس:\n\" حدث عن أنس فكذب \".\n٥ - حديث طاووس يرويه عبد الرحمن بن بحر: حدثنا حازم بن جبلة بن أبي نضرة:\nحدثني سالم الأصبهاني عن طاووس به.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/٣٣٨) تعليقا فقال: حدث عمران بن\nعبد الرحيم: حدثنا عبد الرحمن بن بحر.\nقلت: وهذا إسناد مظلم مع إرساله، ذكره في ترجمة سالم هذا، وقال:\n\" روى عنه حازم بن جبلة بن أبي نضرة وقال: أراه سالم بن عبد الله ختن سعيد بن\nجبير، ذكره ابن منده \".\nقلت: في \" تاريخ البخاري الكبير \" (٢/٢/١١٥ و١٨٤ - ١٨٦) و\" الجرح\nوالتعديل \" (٢/٢/١٨ و١٢٠) جماعة يسمون (سالم بن عبد الله) وبعضهم لا\nينسبون، وليس فيهم من روى عن طاووس، فالله يعلم من هو وما حاله؟","vol":"3","page":580},{"text":"وحازم بن جبلة؛ لم أجد له ترجمة.\nوأما عمران بن عبد الرحيم؛ فقد ترجمه أبو الشيخ في \" طبقات الأصبهانيين \" (\nترجمة ٣١٤ - نسختي) فقال:\n\" كان يرمى بالرفض، كثير الحديث، حدث عن عمرو بن حفص وغيره بعجائب \". وذكر\nأن وفاته كانت سنة (٢٨١) .\nوفي \" الميزان \" و\" اللسان \":\n\" قال السليماني: فيه نظر، وهو الذي وضع حديث أبي حنيفة عن مالك رحمهما الله\nتعالى \".\nقلت: فلعله هو المتهم في هذا الحديث بهذا الإسناد المظلم، والله سبحانه\nوتعالى أعلم.\nوجملة القول أن طرق هذا الحديث كلها واهية، وبعضها أشد ضعفا من بعض، ولذلك\nحكم ابن الجوزي بوضعه من الطرق الثلاثة الأولى، وليس خيرا منها ما بعدها،\nوقال الإمام أحمد:\n\" كذب \".\nوأقر ذلك كله السيوطي في \" اللآلي \" (٢/٢٢٩ - ٢٣٠) فلم يتعقبه بشيء، وكذلك\nصنع المناوي في \" فيض القدير \"، فإنه أقر ابن الجوزي على وضعه، ثم تناقضا،\nفأورده السيوطي في \" الجامع الصغير \"! وقال المناوي في \" التيسير \":\n\" إسناده واه \"!\n(تنبيه): تقدم أن في حديث أنس ﵁ مرفوعا:\n\" وكان يعجبه القرع \".\nفاعلم أن هذه الجملة منه صحيحة عنه من طرق سقت بعضها في \" الصحيحة \" (٢١٢٧)،\nوانظر كتابي الجديد \" مختصر الشمائل المحمدية \" (١٣٥ و١٣٦) .\n<span data-type=\"title\" id=toc-1403>١٣٩٤ </span>- \" لكل أمر مفتاح، ومفتاح الجنة حب المساكين والفقراء، وهم جلساء الله يوم القيامة \".","vol":"3","page":581},{"text":"موضوع. أخرجه ابن عدي في \" الكامل \" (٦/٢٣٧٥) وابن حبان في \" الضعفاء \" (١/١٤٦ -\n١٤٧) وعنه ابن الجوزي في \" الموضوعات (٣/١٤١) من طريق أحمد بن داود بن\nعبد الغفار: حدثنا أبو مصعب: حدثني مالك عن نافع عن ابن عمر مرفوعا.\nوقال ابن حبان:\n\" موضوع \"، وأحمد بن داود كان يضع الحديث، لا يحل ذكره إلا على سبيل الإبانة\nعن أمره، لينكب حديثه \".\nوكذا قال ابن الجوزي وزاد:\n\" وقال الدارقطني: هذا الحديث وضعه عمر بن راشد الجاري (الأصل: الحارثي)\nعن مالك، وسرقه منه هذا الشيخ فوضعه على أبي مصعب \".\nقلت: أبو مصعب هذا اسمه مطرف بن عبد الله المدني، وفي ترجمته ساق الحديث ابن\nعدي مع أحاديث أخرى منكرة، وقال عقبه:\n\" هذا منكر بهذا الإسناد جدا \".\nفتعقبه الذهبي بقوله:\n\" قلت: هذه أباطيل حاشا مطرفا من روايتها، وإنما البلاء من أحمد بن داود،\nفكيف خفي هذا على ابن عدي؟ فقد كذبه الدارقطني، ولوحولت هذه إلى ترجمته كان\nأولى \".\nوذكر نحوه الحافظ في ترجمة مطرف من \" التهذيب \".\nومطرف هذا وثقه ابن سعد وابن حبان والدارقطني، وأخرج له البخاري، وقال\nأبو حاتم:\n\" مضطرب الحديث صدوق \".\nفمثله لا يتحمل هذا الحديث وإنما البلاء من الراوي عنه أحمد بن داود كما قال\nالذهبي والعسقلاني، فإنه لم يوثق مطلقا، بل قال فيه ابن حبان كما تقدم:\n\" كان يضع الحديث \". وكذا قال ابن طاهر، ولذا قال الذهبي في ترجمته من \"\nالميزان \" وتبعه الحافظ في \" اللسان \":","vol":"3","page":582},{"text":"\" هذا الحديث من أكاذيبه \".\nوقد تقدم في كلام الدارقطني أنه سرقه من عمر بن راشد الجاري، وقد ذكر\nالسيوطي في \" اللآلي \" أن رواية الجاري هذه رواها أبو الحسن بن صخر في \" عوالي\nمالك \" والخطيب في \" رواة مالك \" بإسناديهما عنه. قال (٢/٣٢٤):\n\" وأخرجه ابن لال في \" مكارم الأخلاق \" وابن عدي \".\nقلت: ابن عدي لم يخرجه من طريق الجاري، وإنما من طريق أحمد بن داود كما تقدم\n، وقد قال فيه الحاكم وأبو نعيم:\n\" يروي عن مالك أحاديث موضوعة \".\nوقال الدارقطني:\n\" كان يتهم بوضع الحديث على الثقات \".\nوالحديث مما سود به السيوطي كتابه \" الجامع الصغير \" فذكره فيه برواية ابن لال\nفقط مع أنه أقر ابن الجوزي على وضعه كما تقدم! وكذلك أقره المناوي في \" الفيض\n\" بقوله:\n\" وأورده ابن الجوزي من عدة طرق، وحكم عليه بالوضع \".\nلكن قوله: \" من عدة طرق \" ليس بدقيق، لأنه ليس له إلا الطريق التي وضعها\nالجاري عن مالك، ثم سرقها منه أحمد بن داود فرواه عن أبي مصعب عن مالك، فهل\nيقال في مثل هذا:\n\" من عدة طرق \"؟\nوالأعجب من ذلك أنه لم يصرح بوضعه في \" التيسير \" وإنما اقتصر على قوله:\n\" وفيه متهم \"!\n(تنبيه): ذكرت فيما سبق أن مطرفا أبا مصعب ثقة، فما وقع في التعليق على\nترجمته في \" الكامل \" معزوا للتهذيب:\n\" كذبه الدارقطني \"!\nفهو كذب مخالف للواقع في \" التهذيب \" وغيره، فقد تقدم ما قاله الذهبي في أن","vol":"3","page":583},{"text":"البلاء في هذا الحديث من أحمد بن داود. قال: فقد كذبه الدارقطني. وقلت ثمة\n: وذكر نحوه الحافظ.. والآن أذكر نص كلامه في ذلك ليتبين القارىء كيف وقع\nهذا الخطأ الفاحش! قال الحافظ في ترجمة مطرف (١٠/١٧٥ - ١٧٦):\n\" ذكره ابن عدي في \" الكامل \" وقال: يأتي بمناكير. ثم ساق له أحاديث بواطيل\nمن رواية أحمد بن داود أبي صالح الحراني عنه، وأحمد كذبه الدارقطني،\nوالذنب له فيها لا لمطرف \".\n<span data-type=\"title\" id=toc-1404>١٣٩٥ </span>- \" أفضل الأعمال بعد الإيمان بالله التودد إلى الناس \".\nضعيف\nرواه الطبراني في الجزء الثاني من كتابه \" مختصر مكارم الأخلاق \" (ورقة ١٥٨ -\nمجموع الظاهرية - ٨١) ورقم (١٣٩ - طبعة المغرب) من طريق الوليد بن سفيان\nالقطان البصري: حدثنا عبيد بن عمرو الحنفي عن علي بن زيد بن جدعان عن سعيد بن\nالمسيب عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ابن جدعان، فإنه ضعيف معروف به.\nوالأخرى: عبيد بن عمرو الحنفي ضعفه الدارقطني والأزدي، قال الذهبي:\n\" أورد له ابن عدي حديثين منكرين \".\nقلت: وهذا أحدهما، ولفظه:\n\" رأس العقل بعد.. \" إلخ. وسيأتي برقم (٣٦٣١) .\nوالحديث ذكره السيوطي في \" الجامع الصغير \" من رواية الطبراني في \" المكارم \"\n، وبيض له المناوي في \" فيض القدير \" فلم يتكلم عليه بشيء، وأما في \"\nالتيسير \" فقال:\n\" إسناده حسن \"!\nوهذا مما لا وجه له البتة كما يتبين للقارىء من التحقيق المتقدم، وهو من\nالأدلة الكثيرة على أن كتابه هذا ليس في الدقة وتحري الصواب ككتابه الأول: \"\nالفيض \"، بل","vol":"3","page":584},{"text":"هو في كثير من الأحيان، يخالف فيه تحقيقه في الأول. والمعصوم\nمن عصمه الله ﷿.\n<span data-type=\"title\" id=toc-1405>١٣٩٦ </span>- \" للمرأة ستران: القبر والزوج. قيل: وأيهما أفضل؟ قال: القبر \".\nموضوع\nأخرجه الطبراني في \" المعجم الكبير \" (٣/٢٧١/٢) وفي \" الصغير \" (٤٤٨ -\nالروض النضير)، وابن عدي في \" الكامل \" (ق ١١٥/٢) واللفظ له، ومن طريقه\nابن عساكر في \" تاريخ دمشق \" (١٤/٣٧٢/١) وكذا ابن الجوزي في \" الموضوعات \" (\n٣/٢٣٧) عن خالد بن يزيد: حدثنا أبو روق الهمداني عن الضحاك عن ابن عباس\nمرفوعا. وقال ابن الجوزي:\n\" حديث موضوع على رسول الله ﷺ، المتهم به خالد، وهو خالد\nابن يزيد عن أسد القسري، قال ابن عدي: أحاديثه كلها لا يتابع عليها لا متنا\nولا سندا \".\nقلت: وكذلك قال العقيلي في \" الضعفاء \" (٢/١٥/٤٢٤):\n\" لا يتابع على حديثه \".\nوقال أبو حاتم:\n\" ليس بالقوي \".\nوذكر الطبراني أنه تفرد به.\nوفيه علة أخرى، وهي الانقطاع بين الضحاك - وهو ابن مزاحم - وابن عباس؛\nفإنه لم يلقه؛ كما تقدم غير مرة.\nوقد تعقب السيوطي ابن الجوزي بأن له شاهدا من حديث علي ﵁، وما\nأظن ذلك يفيده قوة كما يأتي بيانه في الحديث التالي:","vol":"3","page":585},{"text":"<span data-type=\"title\" id=toc-1406>١٣٩٧ </span>- \" للنساء عشر عورات، فإذا زوجت المرأة ستر الزوج عورة، وإذا ماتت المرأة ستر\nالقبر تسع عورات \".\nمنكر\nأخرجه الديلمي من طريق إبراهيم بن أحمد الحسني: حدثنا الحسين بن","vol":"3","page":585},{"text":"محمد الأشقر\nعن أبيه محمد بن عبد الله عن عبد الله بن محمد عن أبيه عن أبيه الحسن بن الحسن\nابن علي عن الحسن عن علي مرفوعا.\nذكره السيوطي في \" اللآلي \" (٢/٤٣٨) شاهدا للذي قبله، وسكت عنه هو وابن\nعراق في \" تنزيه الشريعة \" (٢/٣٧٢ - ٣٧٣) .\nوأقول: إسناده مظلم، من دون محمد الأشقر لم أعرفهم، وشيخه عبد الله بن\nمحمد؛ الظاهر أنه عبد الله بن محمد بن عمر بن علي بن أبي طالب أبو محمد العلوي\nقال الحافظ:\n\" مقبول \".\nيعني عند المتابعة، وإلا فهو لين الحديث.\nومن فوقهم من أهل البيت معروفون بالصدق، ومترجمون في \" التهذيب \"، فالعلة\nممن دونهم.\n<span data-type=\"title\" id=toc-1407>١٣٩٨ </span>- \" لودعي بهذا الدعاء على شيء بين المشرق والمغرب في ساعة من يوم الجمعة\nلاستجيب لصاحبه: لا إله إلا أنت، يا حنان يا منان! يا بديع السماوات والأرض\n! يا ذا الجلال والإكرام! \".\nموضوع\nرواه الخطيب في \" التاريخ \" (٤/١١٦) عن خالد بن يزيد العمري أبي الوليد:\nحدثنا ابن أبي ذئب قال: حدثنا محمد بن المنكدر قال: سمعت جابر بن عبد الله\nيقول: فذكره مرفوعا.\nقلت: وهذا موضوع، رجاله كلهم ثقات غير خالد هذا، قال ابن حبان في \" الضعفاء\nوالمتروكين \" (١/٢٨٤ - ٢٨٥):\n\" شيخ ينتحل مذهب أهل الرأي، منكر الحديث جدا، أكثر عنه أصحاب الرأي، لا\nيشتغل بذكره لأنه يروي الموضوعات عن الأثبات \".\nوقال العقيلي في \" الضعفاء \" (٢/١٨):\n\" يحدث بالخطأ، ويحكي عن الثقات ما لا أصل له \".","vol":"3","page":586},{"text":"وقال ابن عدي في \" الكامل \" (٣/٨٩٠):\n\" عامة أحاديثه مناكير \".\nوقال الذهبي:\n\" كذبه أبو حاتم ويحيى \".\nوساق له في \" الميزان \" و\" اللسان \" بعض بلاياه ووضعه! وهذا من أحاديث \"\nالجامع الصغير \"، وبيض له المناوي في \" شرحيه \"، فكأنه لم يقف على إسناده.\n<span data-type=\"title\" id=toc-1408>١٣٩٩ </span>- \" إذا مدح الفاسق غضب الرب، واهتز لذلك العرش \".\nمنكر\nرواه أبو الشيخ الأصبهاني في \" العوالي \" (٢/٣٢/١) عن أبي يعلى وابن عدي في\n\" الكامل \" (٣/١٣٠٧) وأبو نعيم في \" أخبار أصبهان \" (٢/٢٧٧) والخطيب في \"\nالتاريخ \" (٧/٢٩٨ و٨/٤٢٨) والبيهقي في \" الشعب \" (٢/٥٩/١) وابن عساكر في\n\" تاريخ دمشق \" (٧/٢/٢) من طريق سابق بن عبد الله عن أبي خلف خادم أنس عن\nأنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، وله علتان:\nالأولى: أبو خلف هذا، قال الذهبي في \" الميزان \":\n\" كذبه يحيى بن معين، وقال أبو حاتم: منكر الحديث \".\nوقال الحافظ في \" التقريب \":\n\" قيل: اسمه حازم بن عطاء، متروك، ورماه ابن معين بالكذب \".\nقلت: فقول الحافظ في \" الفتح \" (١٠/٤٧٨) - وعزاه لأبي يعلى وابن أبي\nالدنيا في \" الصمت \" -:\n\" وفي سنده ضعف \".\nفهو منه تساهل أوتسامح في التعبير، لأنه لا يعطي أنه شديد الضعف كما يعطيه\nقوله في ترجمة أبي خلف: \" متروك \". وما نقله المناوي عنه أنه قال: \" سنده\nضعيف \"؛ لعله في مكان آخر من \" الفتح \" وإلا فهو تصرف من المناوي غير جيد.\nالثانية: سابق بن عبد الله، رجح الحافظ في \" اللسان \" أنه واه، وأنه غير\nالرقي،","vol":"3","page":587},{"text":"وفي ترجمته ساق الذهبي حديثه هذا في كل من \" الميزان \" و\" الضعفاء \"\n، وقال:\n\" وهذا خبر منكر \".\nهذا، ولفظ أبي نعيم:\n\" إن الله ﷿ يغضب إذا مدح الفاسق \".\nوهو رواية للبيهقي. وقال الحافظ العراقي في \" تخريج الإحياء \" (٣/١٣٩):\n\" رواه ابن أبي الدنيا في \" الصمت \" والبيهقي في \" الشعب \" من حديث أنس،\nوفيه أبو خلف خادم أنس؛ ضعيف \".\nوزاد في التخريج في موضع آخر: \" ابن عدي وأبو يعلى \".\nولم أره في \" مسند أبي يعلى \" ولا في \" مجمع الهيثمي \" وهو على شرطه،\nفالظاهر أنه في \" مسنده الكبير \" وقد عزاه إليه الحافظ في \" المطالب العالية \"\n(٣/٣) .\nوالحديث روي هكذا مختصرا دون ذكر اهتزاز العرش من حديث بريدة مرفوعا.\nأخرجه ابن عدي في \" الكامل \" (٥/١٩١٧) من طريق محمد بن صبيح الأغر (الأصل:\nالأعز وهو خطأ مطبعي): حدثنا حاتم بن عبد الله عن عقبة الأصم عن عبد الله بن\nبريدة عن أبيه قال: قال رسول الله ﷺ: فذكره.\nساقه في جملة أحاديث لعقبة - وهو ابن عبد الله الأصم الرفاعي البصري - وقال\nفيه:\n\" وله غير ما ذكرت، وبعض أحاديثه مستقيمة، وبعضها مما لا يتابع عليه \".\nوروى عن ابن معين أنه قال فيه:\n\" ليس بشيء \". وفي رواية: \" وليس بثقة \".\nوعن عمر بن علي قال:\n\" كان ضعيفا واهي الحديث، ليس بالحافظ \".\nقلت: والراوي عنه حاتم بن عبد الله أورده ابن حبان في \" الثقات \" (٨/٢١١)\nوقال:\n\" يخطىء \".\nووقع عند ابن أبي حاتم (١/٢/٢٦٠) وأبي نعيم فيما يأتي \" حاتم بن عبيد الله \"،","vol":"3","page":588},{"text":"وقال ابن أبي حاتم عن أبيه:\n\" نظرت في حديثه، فلم أر فيه مناكير \".\nومحمد بن صبيح الأغر قال الخطيب في \" التاريخ \" (٥/٣٧٣):\n\" يكنى أبا عبد الله، ويعرف بـ (الأغر)، وهو موصلي لا بغدادي، حدث عن\nالمعافى بن عمران وسابق الحجام، والعباس بن الفضل الأنصاري. روى عنه علي بن\nحرب الموصلي وكانت وفاته في سنة ثمان وعشرين ومائتين \".\nولم يذكر فيه جرحا ولا تعديلا، وأنا أظن أنه الذي في \" الميزان \"\nو\" اللسان \":\n\" محمد بن صبيح، عن عمر بن أيوب الموصلي، قال الدارقطني: ضعيف الحديث \".\nولعل مما يدل على ضعفه أنه قد خالفه في متن هذا الحديث ولفظه أبو عبد الله\nمحمد بن إبراهيم بن يزيد الأخوين قال: حدثنا حاتم بن عبيد الله:\nحدثنا عقبة\nابن عبد الله الأصم.. فذكره بلفظ:\n\" إذا قال الرجل للفاسق: يا سيدي فقد أغضب ربه \".\nأخرجه الحاكم والخطيب في \" التاريخ \".\nوهو بهذا اللفظ صحيح، لأنه قد تابعه قتادة عن عبد الله بن بريدة به نحوه،\nوهو مخرج في \" الصحيحة \" (٣٧١ و١٣٨٩) .\nومن هذا التخريج والتحقيق يتبين خطأ عزوالسيوطي لحديث الترجمة لرواية ابن\nعدي عن بريدة ومتابعة المناوي إياه، فقد علمت أنه ليس في حديثه ذكر العرش\nمطلقا فاقتضى التنبيه.\nوشيء آخر، فقد وقع في متن \" التيسير \":\n(عد، عن أبي هريرة) .","vol":"3","page":589},{"text":"فذكر أبا هريرة بدل بريدة، وهو خطأ مطبعي، والله أعلم.\nوخطأ مطبعي آخر وقع في تعليق الشيخ الأعظمي على \" المطالب العالية \"، فإنه\nعزاه للحاكم (٢/١٥٤)، وليس له ذكر في هذا المجلد وصفحته، والصواب (\n٤/٣١١) .\n(تنبيه): لقد سبق تخريج هذا الحديث برقم (٥٩٦) ولكن قدر الله أن أعيد\nتخريجه هنا بزيادة تذكر، وفائدة أكثر، والحمد لله ﷿.\n<span data-type=\"title\" id=toc-1409>١٤٠٠ </span>- \" ألا إن رحى الإسلام دائرة، قيل: فكيف نصنع يا رسول الله؟ قال: اعرضوا\nحديثي على الكتاب، فما وافقه فهو مني، وأنا قلته \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (رقم ١٤٢٩) بإسناد الحديث المتقدم (\n١٣٨٤) عن ثوبان.\nوهو إسناد ضعيف جدا كما سبق بيانه هناك.\nوعزاه السيوطي في \" الجامع الكبير \" للطبراني وسمويه عن ثوبان، وأورد في \"\nالجامع الصغير \" من رواية الطبراني وحده الشطر الثاني منه، وهو اختصار لا وجه\nله، بل كان عليه أن لا يورده فيه مطلقا، لأن هذا القدر منه باطل يقينا، فإنه\nمن وضع الزنادقة والملاحدة، أوممن تأثر بهم واستجابوا لضلالتهم، شعروا\nبذلك أولم يشعروا! كطائفة الخوارج والإباضية، ومن جرى مجراهم في تحكيمهم\nلأهو ائهم، فقد أورده الربيع بن حبيب إمام الإباضية في كتابه الذي سماه بعضهم\n- على قاعدة: يسمونها بغير اسمها -: \" الجامع الصحيح - مسند الإمام الربيع \"\n، واعتمد عليه المسمى عز الدين بليق، فنقل منه أحاديث كثيرة، منها هذا\nالحديث فأورده في منهاجه الذي سماه على القاعدة المذكورة \" منهاج الصالحين \"!\n(رقم ١٣٨٧)، وهو كتاب ضخم عجيب في أسلوب تأليفه أوطريقة جمعه، فإنه عبارة\nعن فصول مختلفة مسروقة من كتب متعددة مصورة منها تصويرا ببعض الآلات الحديثة\nمثل (الأوفست)، ولذلك تراه كشكولا من حيث نوعية أحرفه وسطوره، فبعضه كبير\nوبعضه صغير، وبعضه طويل وبعضه فصير! ! ولذلك نجد فيه من البحوث المتناقضة\nالعجب العجاب، لأنها لا تمثل رأي ملفقها (بليق) وإنما","vol":"3","page":590},{"text":"الذين سرقها منهم،\nولذلك فمنها النافع ومنها الضار، ومن أبرز ما فيه من النوع الثاني وأسوئه\nكثرة الأحاديث الضعيفة والموضوعة فيه، ومن مكره إن لم نقل كذبه أنه كساها\nثوب الصحة بزعمه في مقدمته: إنه استبعد منه الأحاديث الضعيفة والموضوعة!\nولذلك كنت شرعت في الرد عليه في هذه الدعوى الكاذبة وغيرها حين وجدت المناسبة\nوالظروف المواتية، وتعهد بعضهم بنشره، وفعلا نشر من أوله ثلاث مقالات\nمتتابعة في جريدة (الرأي)، ثم لم يتح لبقيتها النشر لأسباب لا تخفى على أهل\nالعلم، ولقد كان مما انتقدته منها هذا الحديث الباطل المخالف للكتاب والسنة\nمعا كما بينه علماؤنا رحمهم الله تعالى. من ذلك قول ابن عبد البر في \" باب\nموضع السنة من الكتاب وبيانها له \" من كتابه القيم \" جامع بيان العلم وفضله \"\n، قال (٢/١٩٠ - ١٩١):\n\" وقد أمر الله ﷿ بطاعته واتباعه أمر مجملا لم يقيد بشيء، كما أمرنا\nباتباع كتاب الله، ولم يقل: وافق كتاب الله، كما قال بعض أهل الزيغ، قال\nعبد الرحمن بن مهدي:\n\" الزنادقة والخوارج وضعوا ذلك الحديث.. \" فذكره بنحوه ثم قال:\n\" وهذه الألفاظ لا تصح عنه ﷺ عند أهل العلم بصحيح النقل من\nسقيمه، وقد عارض هذا الحديث قوم من أهل العلم وقالوا. نحن نعرض هذا الحديث\nعلى كتاب الله قبل كل شيء ونعتمد على ذلك، قالوا: فلما عرضناه على كتاب الله\nوجدناه مخالفا لكتاب الله؛ لأنا لم نجد في كتاب الله أن لا يقبل من حديث\nرسول الله ﷺ إلا ما وافق كتاب الله، بل وجدنا كتاب الله يطلق\nالتأسي به والأمر بطاعته، ويحذر المخالفة عن أمره جملة على كل حال \".\nولقد أطال النفس في الكلام على طرق هذا الحديث، وبيان بطلانه، وأنه من وضع\nالزنادقة؛ الإمام ابن حزم رحمه الله تعالى في كتابه \" الإحكام في أصول الأحكام\n\" (٢/٧٦ - ٨٢) فشفى وكفى جزاه الله خيرا، ومن ذلك قوله:\n\" إنه لا يقول هذا إلا كذاب زنديق كافر أحمق، إنا لله وإنا إليه راجعون على\nعظم المصيبة بشدة مطالبة الكفار لهذه الملة الزهراء، وعلى ضعف بصائر كثير من أهل","vol":"3","page":591},{"text":"الفضل يجوز عليهم مثل هذه البلايا؛ لشدة غفلتهم، وحسن ظنهم لمن أظهر لهم\nالخير \".\nولقد صدق ﵀ وأجزل ثوابه، فهذا هو المثال بين يديك، فقد أورده\nالسيوطي في \" الجامع الصغير \" الذي ادعى في مقدمته أنه صانه عما تفرد به وضاع\nأوكذاب! ولما ذكره في \" الجامع الكبير \" (٣٤٨٧) برواية الطبراني أيضا لم\nيزد على ذلك إلا قوله:\n\" وضعف \"!\nوتبعه المناوي على ذلك في \" شرحيه \"! ثم اللجنة الأزهرية القائمة على التعليق\nعلى \" الجامع الكبير \"! فاعتبروا يا أولي الأبصار.\n<span data-type=\"title\" id=toc-1410>١٤٠١ </span>- \" يقبل الجبار تعال يوم القيامة، فيثني رجله على الجسر، فيقول: وعزتي وجلالي\nلا يجاوزني ظالم، فينصف الخلق بعضهم من بعض، حتى إنه لينصف الشاة الجماء من\nالعضباء بنطحة نطحتها \".\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" بالسند المشار إليه قبله.\nلكن جملة الشاة صحيحة، جاءت في أحاديث عديدة بعضها صحيح، وقد سبقت الكثير\nالطيب منها في \" الصحيحة \"، فانظرها برقم (١٥٨٨، ١٩٦٦) .\nوقوله فيه: \" فيثني رجله \" منكر جدا في نقدي، فإني لا أعرف له شاهدا فيما\nعندي، ولا أجد فيه طلاوة الكلام النبوي، والله ﷾ أعلم.","vol":"3","page":592},{"text":"<span data-type=\"title\" id=toc-1411>١٤٠٢ </span>- \" سيكون أقوام من أمتي يتعاطون فقهاؤهم عضل المسائل، أولئك شرار أمتي \".\nضعيف جدا\nأخرجه الطبراني بالإسناد المشار إليه آنفا.","vol":"3","page":592},{"text":"<span data-type=\"title\" id=toc-1412>١٤٠٣ </span>- \" لوجاءت العسرة حتى تدخل هذا الجحر، لجاءت اليسرة حتى تخرجه، فأنزل الله ﵎: \" إن مع العسر يسرا \" \"","vol":"3","page":592},{"text":"ضعيف جدا. رواه البزار (٢٢٨٨) وابن عدي في الكامل (٨٠/٢) وأبو نعيم في \" أخبار\nأصبهان \" (١/١٠٧) والحاكم (٢/٢٥٥) عن حميد بن حماد: حدثنا عائذ بن شريح\nقال: سمعت أنس بن مالك يقول: كان رسول الله ﷺ جالسا\nينظر إلى جحر بحيال وجهه فقال: فذكره وقال ابن عدي:\n\" لا أعلم يرويه عن عائذ غير حميد بن حماد، وهو يحدث عن الثقات بالمناكير،\nوهو على قلة حديثه لا يتابع عليه \".\nوقال الحاكم:\n\" حديث عجيب، غير أن الشيخين لم يحتجا بعائذ بن شريح \".\nوتعقبه الذهبي بقوله:\n\" قلت: تفرد به حميد بن حماد عن عائذ، وحميد منكر الحديث كعائذ \".\nوقد روي عن ابن مسعود، ولكنه واه جدا.\nأخرجه الطبراني في \" الكبير \" (٣/٥٩/١) عن يزيد بن هارون: أنا أبو مالك\nالنخعي عن أبي حمزة عن إبراهيم عن علقمة عنه به نحوه.\nقلت: وهذا إسناد ضعيف جدا، أبو مالك النخعي وهو الواسطي متروك كما قال\nالحافظ.\nوذكر الحافظ ابن كثير في \" التفسير \" أن شعبة رواه عن معاوية بن قرة عن رجل عن\nعبد الله بن مسعود موقوفا.\nرواه ابن جرير في \" تفسيره \" (٣٠/١٥١) .\nورجاله ثقات غير الرجل الذي لم يسم.\nوأما حديث: \" لن يغلب عسر يسرين \" فقد جاء مرسلا، وسيأتي تخريجه برقم (٤٣٤٢) مع بيان جهل من صححه ممن اختصر تفسير ابن كثير، وهو الشيخ الصابوني\nالحلبي.\nوقد صنع مثله ابن بلده الشيخ الرفاعي فأورد حديث عائذ هذا في \" مختصره \"","vol":"3","page":593},{"text":"أيضا (٤/٤٠٤)، مع تصريحه أيضا في مقدمته بأنه التزم فيه الصحيح من الحديث، بل إن\nصنيعه أسوأ من صنيع الصابوني؛ لأن هذا الحديث قد ضعفه ابن كثير وبين علته\nبقوله عقبه وقد عزاه لابن أبي حاتم والبزار الذي قال:\n\" لا نعلم رواه عن أنس إلا عائذ بن شريح \"؛ فقال ابن كثير:\n\" قلت: وقد قال فيه أبو حاتم الرازي: في حديثه ضعف \".\nفأين الالتزام المزعوم يا نسيب؟ فاتق الله في حديث نبيك ﷺ،\nولا تدع ما لا تحسنه.\n<span data-type=\"title\" id=toc-1413>١٤٠٤ </span>- \" كل مشكل حرام، وليس في الدين إشكال \".\nموضوع\nرواه الروياني في \" مسنده \" (ق ١٦٣/٢) والطبراني في \" المعجم الكبير \" (١٢٥٩ - بغداد) وابن عدي في \" الكامل \" (ق ٩٦/١) وإسحاق بن إسماعيل الرملي\nفي \" حديث آدم بن أبي إياس \" (ق ٤/١) والقضاعي في \" مسند الشهاب \" (ق ١٠/٢\n) عن إسماعيل بن أبي أويس: حدثني حسين بن عبد الله بن ضميرة عن أبيه عن جده عن\nتميم الداري مرفوعا، وقال ابن عدي:\n\" لا يروى إلا عن حسين هذا بهذا الإسناد، وهو ضعيف منكر الحديث، وضعفه بين\nعلى حديثه \".\nقلت: وقد كذبه مالك وأبو حاتم وابن الجارود.\nوقال البخاري:\n\" منكر الحديث \".\nوقال ابن حبان في \" الضعفاء \" (١/٢٤٤):\n\" يروي عن أبيه عن جده بنسخة موضوعة \".\nثم ساق له هذا الحديث وقال:\n\" وليس تحفظ هذه اللفظة عن النبي ﷺ من طريق صحيح \".","vol":"3","page":594},{"text":"<span data-type=\"title\" id=toc-1414>١٤٠٥ </span>- \" تسحروا ولوبشربة من ماء، وأفطروا ولوعلى شربة ماء \".\nموضوع\nرواه ابن عدي (٩٦/١) عن أبي بكر بن أبي أويس عن حسين بن","vol":"3","page":594},{"text":"عبد الله عن أبيه عن\nجده عن علي مرفوعا. وقال ابن عدي:\n\" الحسين هذا ضعيف منكر الحديث، وضعفه بين على حديثه \".\nقلت: ولذلك كذبه جماعة من الأئمة كما تقدم في الحديث السابق.\nنعم، الجملة الأولى منه صحيحة، فقد روي من حديث أنس في \" المختارة \" للمقدسي\n، وابن عمرو عند ابن حبان في \" صحيحه \" (٨٨٤)، وأبي سعيد الخدري عند أحمد\n(٣/١٢ و٤٤)، وجابر عند ابن أبي شيبة (٢/١٤٧/١) والطبراني في \" الأوسط \"\n(٣٩١١)، وأبي أمامة عند الخلال في \" جزء من أدركهم من أصحاب ابن منده \" (\n١٤٨/٢)، وابن عساكر عن عبد الله بن سراقة كما في \" الجامع \"، وأسانيدها\nوإن كانت لا تخلومن ضعف فمجموعها يعطي لها قوة، لا سيما وإسنادها عند ابن\nحبان حسن، والله أعلم.\n<span data-type=\"title\" id=toc-1415>١٤٠٦ </span>- \" في أبو ال الإبل وألبانها شفاء للذربة بطونهم \".\nضعيف جدا\nرواه الطبراني (٣/١٨٥/١) عن ابن لهيعة: نا عبد الله بن هبيرة عن حنش عن\nابن عباس مرفوعا.\nومن هذا الوجه رواه أبو نعيم في \" الطب \" (٩ - ١٠ نسخة السفرجلاني) .\nقلت: وهذا إسناد ضعيف جدا. وفيه علتان:\nالأولى: حنش هذا اسمه الحسين بن قيس، وهو متروك كما قال الحافظ في \" التقريب \".\nوالأخرى: ابن لهيعة واسمه عبد الله وهو ضعيف.","vol":"3","page":595},{"text":"<span data-type=\"title\" id=toc-1416>١٤٠٧ </span>- \" عليكم بأبو ال الإبل البرية وألبانها \".\nضعيف\nأخرجه أبو نعيم في \" الطب \" (٤/١٠/١ - ٢) من طريق دفاع بن دغفل السدوسي عن\nعبد الحميد بن صيفي بن صهيب عن أبيه عن جده صهيب الخير قال: قال رسول الله\nﷺ.\nقلت: وهذا إسناد ضعيف، دفاع وشيخه عبد الحميد كلاهما ضعيف.","vol":"3","page":595},{"text":"<span data-type=\"title\" id=toc-1417>١٤٠٨ </span>- \" من احتجم يوم السبت والأربعاء، فرأى وضحا، فلا يلومن إلا نفسه \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (٩٨/٢) من طريق حسان بن سياه مولى عثمان بن عفان\n: حدثنا ثابت عن أنس أن النبي ﷺ قال: فذكره.\nأورده في جملة أحاديث ساقها لحسان هذا ثم قال:\n\" وعامتها لا يتابعه غيره عليه، والضعف يتبين على رواياته وحديثه \".\nقلت: وقال ابن حبان في \" الضعفاء \" (١/٢٦٧):\n\" منكر الحديث جدا يأتي عن الثقات بما لا يشبه حديث الأثبات، لا يجوز الاحتجاج\nبه إذا انفرد لما ظهر من خطئه في روايته على ظهو ر الصلاح منه \".\nقلت: فهو بهذا الإسناد ضعيف جدا وقد روي من حديث أبي هريرة أيضا، ولا يصح\nكما سيأتي تحقيقه إن شاء الله تعالى (١٥٢٤) .","vol":"3","page":596},{"text":"<span data-type=\"title\" id=toc-1418>١٤٠٩ </span>- \" من احتجم يوم الخميس، فمرض فيه؛ مات فيه \".\nمنكر جدا\nرواه ابن عساكر (٢/٣٩٧/٢) عن أحمد بن محمد بن نصر الضبعي: نا أحمد بن محمد\nابن الليث: نا منصور بن النضر: حدثنا إسحاق بن يحيى بن معاذ قال: كنت عند\nالمعتصم أعوده فقلت: يا أمير المؤمنين أنت في عافية. قال: كيف تقول وقد\nسمعت الرشيد يحدث عن أبيه المهدي عن أبي جعفر المنصور عن أبيه عن جده عن ابن\nعباس مرفوعا.\nقلت: وهذا إسناد مظلم، مسلسل بمن لا تعرف حالهم:\n١ - إسحاق هذا، أورده الحافظ في ترجمته ولم يذكر فيه جرحا ولا تعديلا.\n٢ - ومنصور بن النضر، قال الخطيب (٣/٨٢):\n\" من شيعة المنصور \".\nثم ساق له حديثا آخر، ولم يذكر فيه جرحا ولا تعديلا.\n٣ - وأحمد بن محمد بن الليث، كناه الخطيب (٥/٨٤) أبا الحسن، ثم ساق له","vol":"3","page":596},{"text":"حديثا آخر ولم يذكر فيه جرحا ولا تعديلا.\n٤ - وأحمد بن محمد بن نصر الضبعي كناه الخطيب (٥/١٠٨) أبا بكر، وقال:\n\" روى عنه عبد الله بن عدي الجرجاني وذكر أنه سمع منه بالرقة \".\nولم يذكر فيه جرحا ولا تعديلا \".\nوالحديث عندي منكر جدا. والله أعلم. وقد أورده السيوطي في \" الجامع \" من\nرواية ابن عساكر هذه، وبيض له المناوي فلم يتكلم عليه بشيء في كل من كتابيه \"\nالفيض \" و\" التيسير \"! فكأنه لم يقف على إسناده.\n<span data-type=\"title\" id=toc-1419>١٤١٠ </span>- \" من احتجم يوم الثلاثاء لسبع عشرة من الشهر، كان دواء لداء السنة \".\nمنكر\nأخرجه ابن عدي (١٤٤/٢) وعنه البيهقي (٩/٣٤٠) من طريق سلام بن سلم الطويل\nعن زيد العمي عن معاوية بن قرة عن معقل بن يسار ﵁ عن النبي\nﷺ. وقال البيهقي:\n\" سلام الطويل متروك، وروي عن زيد كما أخبرنا.. \".\nثم ساقه بإسناده عن هشيم عن زيد العمي عن معاوية بن قرة عن أنس رفعه.. فذكره.\nقلت: وزيد العمي ضعيف، وهشيم ثقة، ولكنه مدلس. فقول الذهبي في \" المهذب \":\n\" إسناده جيد مع نكارته \". نقله المناوي في \" الفيض \" وأقره!\nفغير جيد، كيف وهو قد أورد زيدا هذا في \" كتاب الضعفاء والمتروكين \" وقال:\n\" ليس بالقوي \"!\nثم قال البيهقي:\n\" ورواه أبو جزي نصر بن طريف بإسنادين له عن أبي هريرة ﵁ مرفوعا،\nوهو متروك لا ينبغي ذكره \".\nوسيأتي الحديث بزيادة في التخريج والتحقيق برقم (٥٥٧٥) .","vol":"3","page":597},{"text":"<span data-type=\"title\" id=toc-1420>١٤١١ </span>- \" إن في الجمعة ساعة لا يحتجم فيها محتجم إلا عرض له داء لا يشفى منه \".\nضعيف\nأخرجه البيهقي (٩/٣٤١) من طريق عبد الله بن صالح: حدثنا عطاف بن خالد، عن\nنافع عن ابن عمر ﵄ أنه قال: قال رسول الله صلى الله عليه\nوسلم: فذكره. وقالا:\n\" عطاف ضعيف \".\nقلت: ومثله عبد الله بن صالح، وهو كاتب الليث المصري فإنه قد تكلموا فيه من\nقبل حفظه. ثم قال البيهقي:\n\" وروى يحيى بن العلاء الرازي وهو متروك بإسناد له عن الحسين بن علي فيه\nحديثا مرفوعا، وليس بشيء \".\nقلت: قد وقفت عليه وهو:","vol":"3","page":598},{"text":"<span data-type=\"title\" id=toc-1421>١٤١٢ </span>- \" إن في الجمعة لساعة لا يحتجم فيها أحد إلا مات \".\nموضوع\nأخرجه أبو يعلى (٣١٧/٢): حدثنا جبارة: حدثنا يحيى بن العلاء عن زيد بن أسلم\nعن طلحة بن عبيد الله العقيلي عن الحسين بن علي مرفوعا.\nقلت: وهذا إسناد موضوع، آفته يحيى بن العلاء، قال أحمد:\n\" كذاب يضع الحديث \".\nوقد ذكرت له فيما سبق غير ما حديث، منها:\n\" أحبوا العرب لثلاث.... \" (٣٦٠) .\nوهو متفق على تضعيفه.\nوتقدم آنفا قول البيهقي فيه: \" متروك \"، وفي حديثه هذا:\n\" ليس بشيء \".\nولذلك فقد أصاب ابن الجوزي بإيراده لهذا الحديث في \" الموضوعات \" بقدر ما","vol":"3","page":598},{"text":"أخطأ\nالسيوطي في ذكره إياه في \" الجامع الصغير \" من رواية أبي يعلى. ولم يصنع شيئا\nبتعقبه ابن الجوزي بقوله في \" اللآلي \" (٢/٤١١) وتبعه ابن عراق في \" تنزيه\nالشريعة \" (٢/٣٥٩):\n\" قلت: له شاهد. قال البيهقي.. \".\nثم ساق الحديث الذي قبله، لأنه مع ضعفه، ليس فيه ذكر الموت، خلافا لهذا.\nفتأمل.\n<span data-type=\"title\" id=toc-1422>١٤١٣ </span>- \" ذروا الحسناء العقيم، وعليكم بالسوداء الولود، فإني مكاثر بكم الأمم حتى\nبالسقط محبنطئا على باب الجنة، فيقال له: ادخل الجنة. فيقول: حتى يدخل\nوالدي معي \".\nموضوع\nرواه ابن عدي (٩٨/٢) من طريق أبي يعلى عن عمرو بن حصين: حدثنا حسان بن سياه\n: حدثنا عاصم عن زر عن عبد الله مرفوعا وقال:\n\" لا يرويه عن عاصم غير حسان بن سياه، وعامة حديثه لا يتابع عليه والضعف بين\nعلى رواياته \".\nقلت: وكلام ابن حبان فيه يدل على أنه شديد الضعف، وقد ذكرته قريبا تحت\nالحديث (١٤٠٩) . لكن الراوي عنه عمرو بن حصين شر منه، فقد اتهم بالوضع كما\nتقدم غير مرة، ولذلك فقد أساء السيوطي بذكره للحديث في \" الجامع الصغير \" من\nرواية ابن عدي! ولكنه أساء مرة أخرى، فإنه لم يورده بتمامه، وإنما إلى\nقوله: \" الولود \"! فأوهم أنه كذلك عند ابن عدي، وشاركه في هذا المناوي فإنه\nقال:\n\" وزاد أبو يعلى في روايته: فإني مكاثر ... \".\nفأوهم أن هذه الزيادة ليست عند ابن عدي! فكأنه لم يقف عليه عنده، أوأنه لم\nيتنبه أنه تلقاه من أبي يعلى، والأول أقرب عندي. والله تعالى أعلم.\nثم تعقب السيوطي لسكوته عليه، فقال بعد أن ذكر تجريح ابن عدي المذكور لحسان\nنقلا عن \" اللسان \":\n\" وبه يعرف أن سكوت المصنف على عزوه لابن عدي وحذفه من كلامه إعلاله","vol":"3","page":599},{"text":"غير صواب\n\".\nقلت: ومثل هذا السكوت يكثر من السيوطي رحمه الله تعالى ومن غيره أيضا،\nوهذا شيء ابتلي به المتأخرون كثيرا، ولا يكاد ينجومنه إلا القليل، وليس\nذلك من النصح في شيء. والله تعالى هو المستعان.\n<span data-type=\"title\" id=toc-1423>١٤١٤ </span>- \" أقل الحيض ثلاث، وأكثره عشر \".\nمنكر\nرواه الطبراني في \" الأوسط \" (ق ٣٦/١ - رقم ٥٩٣ - مصورتي): حدثنا أحمد قال:\nحدثنا محرز بن عون والفضل بن غانم قالا: نا حسان بن إبراهيم عن عبد الملك عن\nالعلاء بن كثير عن مكحول عن أبي أمامة عن النبي ﷺ قال:\nفذكره. وقال:\n\" لم يروه عن مكحول إلا العلاء \".\nقلت: وقع في الإسناد أنه العلاء بن كثير كما ترى، وفي \" المعجم الكبير \"\nخلافه فقال (٨/١٥٢/٧٥٨٦): حدثنا أحمد بن بشير الطيالسي: حدثنا الفضل بن\nغانم: حدثنا حسان بن إبراهيم عن عبد الملك عن العلاء بن حارث عن مكحول به.\nولم يتنبه الهيثمي لهذا الاختلاف الذي وقع في المعجمين في اسم والد العلاء،\nفجعله واحدا في كلامه على إسنادهما فقال في \" مجمع الزوائد \" (١/٢٨٠):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \" وفيه عبد الملك الكوفي عن العلاء\nابن كثير، لا ندري من هو؟ \".\nوقلده المعلق على \" المعجم الأوسط \" (١/٣٥٦) فنقله عنه بالحرف الواحد ولم\nيزد عليه حرفا واحدا، وهكذا كل أوجل تعليقاته عليه ليس فيها شيء من العلم\nالذي يستحق به أن يكتب عليه: تحقيق الدكتور فلان، فالله المستعان على تحقيقات\nبل تجارات دكاترة آخر الزمان! !\nواعلم أن الفرق بين العلاءين فرق شاسع، فابن كثير وهو الليثي الدمشقي متهم،\nقال الحافظ في \" التقريب \":\n\" متروك رماه ابن حبان بالوضع \".\nوأما ابن الحارث، وهو الحضرمي الدمشقي؛ فهو ثقة، قال الحافظ:","vol":"3","page":600},{"text":"\" صدوق، فقيه لكن رمي بالقدر وقد اختلط \".\nقلت: والراجح عندي أنه الأول، وذلك لسببين:\nالأول: أن السند بذلك صحيح إلى حسان بن إبراهيم فإن راويه عنه محرز بن عون ثقة\nمن رجال مسلم، وكذلك شيخ الطبراني أحمد الراوي عنه، وهو أحمد بن القاسم بن\nمساور أبو جعفر الجوهري ثقة، مترجم في \" تاريخ بغداد \" (٤/٣٤٩ - ٣٥٠)،\nبخلاف إسناد \" كبير الطبراني \" فإنه لا يصح إلى حسان، فقال المناوي في \" الفيض\n\":\n\" وفيه أحمد بن بشير الطيالسي، قال في \" الميزان \": لينه الدارقطني،\nوالفضل بن غانم قال الذهبي: قال يحيى: ليس بشيء، ومشاه غيره، والعلاء بن\nالحارث قال البخاري: منكر الحديث \".\nقلت: وهذا الأخير منه وهم، فإن البخاري إنما قال ما ذكر في العلاء بن كثير،\nوليس العلاء بن الحارث.\nوالآخر: أن العلماء أعلوا الحديث بابن كثير، وابن حبان ذكره في ترجمته من\nكتابه \" الضعفاء \" فقال (٢/١٨١ - ١٨٢):\n\" العلاء بن كثير مولى بني أمية، من أهل الشام، يروي عن مكحول وعمرو بن شعيب\n، روى عنه أهل الشام ومصر، وكان ممن يروي الموضوعات عن الأثبات، لا يحل\nالاحتجاج بما روى وإن وافق فيها الثقات، ومن أصحابنا من زعم أنه العلاء بن\nالحارث، وليس كذلك لأن العلاء بن الحارث حضرمي من اليمن، وهذا من موالي بني\nأمية، وذاك صدوق، وهذا ليس بشيء في الحديث، وهو الذي روى عن مكحول عن أبي\nأمامة.. \".\nقلت: فذكر الحديث بأتم منه.\nثم ساق إسناده هو وابن عدي في \" الكامل \" (ق ٩٩/١) والدارقطني في \" سننه \"\n(ص ٨٠) وعنه ابن الجوزي في \" الأحاديث الواهية \" (١/٣٨٤) والبيهقي (\n١/٣٢٦) من طرق عن حسان بن إبراهيم الكرماني قال: نا عبد الملك قال: سمعت\nالعلاء قال: سمعت مكحولا به مطولا ولفظه:\n\" أقل ما يكون الحيض للجارية البكر والثيب التي أيست من المحيض ثلاثا،","vol":"3","page":601},{"text":"وأكثر\nما يكون الحيض عشرة أيام، فإذا زاد الدم أكثر من عشرة فهي مستحاضة، يعني ما\nزاد على أيام أقرائها، ودم الحيض لا يكون إلا دما أسود عبيطا يعلوه حمرة،\nودم المستحاضة رقيق تعلوه صفرة، فإن كثر عليها في الصلاة فلتحتش كرسفا، فإن\nغلبها في الصلاة فلا تقطع الصلاة وإن قطر، ويأتيها زوجها، وتصوم \".\nوقال الدارقطني وتبعه البيهقي وابن الجوزي:\n\" عبد الملك هذا مجهول، والعلاء هو ابن كثير ضعيف الحديث، ومكحول لم يسمع\nمن أبي أمامة شيئا \".\nوأما ابن عدي فأعله بالكرماني، فإنه أورده في ترجمته فيما أنكر عليه وقال:\n\" وهو عندي من أهل الصدق، إلا أنه يغلط في الشيء، وليس ممن يظن به أنه\nيتعمد في باب الرواية إسنادا ومتنا، وإنما هو وهم منه، وهو عندي لا بأس به\n\".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطىء \".\nقلت: فالعلة - والله أعلم - ممن فوقه، إما عبد الملك شيخه، وهو مجهول،\nوإما العلاء بن كثير المتهم، وهو ليس عليه بكثير.\nوقد ابتلي بهذا الحديث بعض متعصبة الحنفية من المتقدمين والمتأخرين، منهم\nابن التركماني فقد حاول أوعلى الأقل أوهم أنه صحيح! فقال في \" الجوهر النقي \"\nمتعقبا على البيهقي قوله المتقدم: \" والعلاء هو ابن كثير ضعيف الحديث \":\n\" قلت: لم ينسب العلاء في هذه الرواية، وقول الدارقطني: هو ابن كثير يعارضه\nأن الطبراني روى هذا الحديث، وفيه العلاء بن حارث، وقال أبو حاتم: ثقة لا\nأعلم أحدا من أصحاب مكحول أوثق منه.. \" إلخ.\nقلت: وهذه المعارضة لا قيمة لها البتة، وذلك بين مما شرحته آنفا لولا\nالتعصب المذهبي الأعمى، الذي يحاول قلب الحقائق العلمية لتتفق مع الأهواء\nالمذهبية دائما، ولكن لا بأس من تلخيص ذلك من وجوه:\nالأول: أن الطبراني له إسنادان إلى العلاء، في أحدهما التصريح بأنه ابن كثير","vol":"3","page":602},{"text":"الواهي، وفي الآخر أنه ابن الحارث الثقة، فإطلاق العزوللطبراني بهذا لا\nيخفى على اللبيب ما فيه من الإيهام المخالف للواقع!\nالثاني: أن إسناده إلى ابن الحارث ضعيف، بخلاف إسناده إلى ابن كثير؛ فإنه\nصحيح على ما سبق بيانه.\nالثالث: أن أئمة الجرح والتعديل بينوا أنه ابن كثير؛ الواهي، فلا قيمة لرأي\nمخالفهم من المتأخرين، وبخاصة إذا كان الحامل له على ذلك التعصب المذهبي.\nالرابع: هب أنه ابن الحارث الثقة، ولكنه كان قد اختلط كما تقدم عن الحافظ،\nفمثله لا يحتج به إلا إذا عرف أنه حدث به قبل الاختلاط، وهيهات.\nالخامس: افترض أنه عرف ذلك أوأن اختلاطه يسير لا يضر فما فائدة ذلك والراوي\nعنه عبد الملك مجهول، كما تقدم عن الدارقطني وغيره، وابن التركماني مقر به\nوإلا لعلق عليه، فحرصه على ترجيح أنه ابن الحارث حرص ضائع.\nومنهم الشيخ علي القارىء، فإنه نقل في \" الأسرار المرفوعة \" عن ابن قيم\nالجوزية قوله في \" المنار \" (ص ١٢٢/٢٧٥ - حلب):\n\" وكذلك تقدير أقل الحيض بثلاثة أيام وأكثره بعشرة، ليس فيها شيء صحيح، بل\nكله باطل \".\nفتعقبه الشيخ القاريء بقوله (٤٨١ - بيروت):\n\" قلت: وله طرق متعددة، رواه الدارقطني وابن عدي وابن الجوزي، وتعدد\nالطرق ولوضعفت، يرقي الحديث إلى الحسن، فالحكم بالوضع عليه لا يستحسن \".\nقلت: وقد سبقه إلى هذه الدعوى ابن الهمام في \" فتح القدير \" (١/١٤٣) ثم\nالعيني في \" البناية شرح الهداية \" (١/٦١٨) وزاد ضغثا على إبالة قوله:\n\" على أن بعض طرقها صحيحة \"!\nثم قلدهم في ذلك الكوثري الحلبي في تعليقه على \" المنار \"، فإنه قال بعد أن\nنقل كلام الشيخ علي المتقدم:\n\" وقد ذكر العلامة القاري تلك الطرق المشار إليها في كتابه \" فتح باب العناية\nبشرح كتاب النقاية \" (١: ٢٠٢ - ٢٠٣) الذي حققته وطبع بحلب سنة (١٣٨٧)،\nفانظره \".","vol":"3","page":603},{"text":"ولو أنه أراد خدمة السنة والإنصاف للعلم لأحال في ذلك على كتاب \" نصب الراية\n\" لأنه أشهر عند أهل العلم، ولأن مؤلفه الزيلعي أقعد بهذا الفن وأعرف به من\nكل من ذكرناهم من الحنفية، فإنه بحث هذه الأحاديث بحثا حرا، ونقدها نقدا\nحديثيا مجردا عن العصبية المذهبية، خلافا لهؤلاء الذين جاؤوا من بعده، فإنهم\nلا يلتزمون القواعد الحديثية، فانظر إليهم كيف يقولون:\n\" وتعدد الطرق ولوضعفت يرقي الحديث إلى الحسن \".\nفإنهم يعلمون أن هذا ليس على إطلاقه، بل ذلك مقيد بأن لا يشتد ضعفه كما هو\nمذكور في \" مصطلح الحديث \" (١)، وهذا الشرط غير متوفر في هذا الحديث، لأن\nمدار طرقه كلها على كذابين ومتروكين ومجهولين لا تقوم بهم حجة، وهاك بيانها:\n١ - حديث معاذ، يرويه أسد بن سعيد البجلي عن محمد بن الحسن ﴿الصدفي﴾ عن\nعبادة بن نسي، عن عبد الرحمن بن غنم عنه مرفوعا بلفظ:\n\" لا حيض أقل من ثلاث، ولا فوق عشر \".\nأخرجه العقيلي في \" الضعفاء \" (٣٧٥) وقال:\n\" محمد بن الحسن ليس بمشهور بالنقل، وحديثه غير محفوظ \".\nوقال ابن حزم في \" المحلى \" (٢/١٩٧):\n\" وهو مجهول، فهو موضوع بلا شك \".\nوأقول: لا أستبعد أن يكون محمد بن سعيد الشامي المصلوب في الزندقة، فقد\nأخرجه ابن عدي في \" الكامل \" (ق ٢٩١/٢) من طريق أخرى عن محمد بن سعيد الشامي\nقال: حدثني عبد الرحمن بن غنم به. فأسقط من الإسناد عبادة بن نسي، ولعل هذا\nمن أكاذيبه، فإنه كذاب وضاع معروف بذلك، وقد قال فيه سفيان الثوري:\n\" كذاب \".\nوقال عمرو بن علي:\n\" يحدث بأحاديث موضوعة \".\n_________\n(١) انظر \" علوم الحديث \" لابن الصلاح، و\" الاختصار \" لابن كثير، وحاشية الشيخ علي القارىء على \" شرح نخبة الفكر \". اهـ","vol":"3","page":604},{"text":"وقال ابن عدي بعد أن روى هذا وغيره من أقوال الأئمة في تجريحه وساق له\nأحاديث مما (أخذ) عليه:\n\" وله غير ما ذكرت، وعامة ما يرويه لا يتابع عليه \".\nولا يقال: إن محمد بن الحسن الصفدي غير محمد بن سعيد الشامي؛ فإنه قد قيل\nفيه: بأنهم قد قلبوا اسمه على مائة وجه ليخفى. والراوي عنه أسد بن سعيد\nالبجلي غير معروف، ومن المحتمل أنه الذي في \" اللسان \":\n\" أسد بن سعيد أبو إسماعيل الكوفي، قال ابن القطان:\n\" لا يعرف \".\nفيمكن أن يكون هو الذي قلب اسم هذا الكذاب.\n٢ - حديث أنس، يرويه الحسن بن دينار عن معاوية بن قرة عنه مرفوعا بلفظ:\n\" الحيض ثلاثة أيام وأربعة وخمسة وستة وسبعة وثمانية وتسعة وعشرة، فإذا\nجاوز العشرة فمستحاضة \".\nأخرجه ابن عدي (ق ٨٥/١) وقال:\n\" هذا الحديث معروف بالجلد بن أيوب عن معاوية بن قرة عن أنس \".\nيعني موقوفا.\nقلت: وهو أعني الجلد متروك كما يأتي، أما الحسن بن دينار فهو كذاب كما قال\nأبو حاتم وأبو خيثمة وغيرهما، وترجمته في \" اللسان \" من أسوأ ما تكون\nتجريحا وتكذيبا.\nوقد روي موقوفا، وهو حديث الجلد بن أيوب عن معاوية بن قرة عن أنس به.\nأخرجه الدارمي (١/٢٠٩) والدارقطني (٧٧) والبيهقي (١/٣٢٢) من طرق عنه.\nوكذلك رواه ابن عدي في ترجمته. وروى تضعيفه عن الشافعي وأحمد، وعن ابن\nالمبارك قال: \" أهل البصرة يضعفون الجلد \".\nوكذا رواه العقيلي وزاد:\n\" قال ابن المبارك: شيخ ضعيف \".","vol":"3","page":605},{"text":"وعن ابن عيينة قال:\n\" حديث الجلد بن أيوب في الحيض حديث محدث لا أصل له \".\nوعن يزيد بن زريع قال:\n\" ذاك أبو حنيفة لم يجد شيئا يحدث به في حديث الحيض إلا بالجلد \"!\nوروى الدارقطني عن أبي زرعة الدمشقي قال:\n\" رأيت أحمد بن حنبل ينكر حديث الجلد بن أيوب هذا، وسمعت أحمد بن حنبل يقول:\nلوكان هذا صحيحا لم يقل ابن سيرين: استحيضت أم ولد لأنس بن مالك، فأرسلوني\nأسأل ابن عباس ﵁ \".\nوهذا يعني بوضوح لا خفاء فيه أن أنسا ﵁ لم يحدث بهذا الذي رواه\nالجلد عنه. وهذا معناه أنه ضعيف جدا، وهذا ما يشير إليه الدارقطني في \"\nالضعفاء والمتروكين \" (١٦٨/١٤١ - مكتبة المعارف - الرياض):\n\" متروك \".\nوروى البيهقي عن أحمد بن سعيد الدارمي قال: سألت أبا عاصم عن الجلد بن أيوب؟\nفضعفه جدا، وقال:\n\" كان شيخا من مشايخ العرب تساهل أصحابنا في الرواية عنه \".\nوله طريق أخرى عن أنس شديدة الضعف أيضا، يرويه إسماعيل بن داود بن مخراق عن\nعبد العزيز بن محمد الدراوردي عن عبيد الله بن عمر عن ثابت عن أنس قال:\n\" هي حائض فيما بينها وبين عشرة، فإذا زادت فهي مستحاضة \".\nوآفة هذه الطريق - مع وقفها - هو إسماعيل هذا، فإنه ضعيف جدا، قال البخاري:\n\" منكر الحديث \".\nوقال أبو حاتم:\n\" ضعيف الحديث جدا \".\n٣ - حديث واثلة بن الأسقع مرفوعا مثل حديث الترجمة، رواه محمد بن أحمد بن أنس\nالشامي: حدثنا حماد بن المنهال البصري عن محمد بن راشد عن مكحول.","vol":"3","page":606},{"text":"أخرجه الدارقطني (ص ٨١) ومن طريقه ابن الجوزي في \" الواهية \" (١/٣٨٥)\nوقالا:\n\" ابن منهال مجهول، ومحمد بن أحمد بن أنس ضعيف \".\nقلت: وفيه علتان أخريان:\nالأولى: ضعف محمد بن راشد وهو المكحولي الخزاعي الدمشقي، قال ابن حبان في \"\nالضعفاء \" (٢/٢٥٣):\n\" كثرت المناكير في روايته فاستحق الترك \".\nوأقره الزيلعي في \" نصب الراية \" (١/١٩٢) . وقال الحافظ:\n\" صدوق يهم \".\nوالأخرى: الانقطاع، فإن مكحولا لم يسمع من واثلة كما قال البخاري، وقد روي\nعن العلاء بن كثير عن مكحول عن أبي أمامة كما تقدم مع بيان وهائه.\n٤ - حديث أبي سعيد الخدري وغيره، قال يعقوب بن سفيان:\nأبو داود النخعي اسمه سليمان بن عمرو، قدري، رجل سوء كذاب، كان يكذب مجاوبة\n، قال إسحاق: أتيناه فقلنا له: أيش تعرف في أقل الحيض وأكثره وما بين\nالحيضتين من الطهر؟ فقال: الله أكبر، حدثني يحيى بن سعيد عن سعيد بن المسيب\nعن النبي ﷺ، وحدثنا أبو طوالة عن أبي سعيد الخدري، وجعفر\nبن محمد عن أبيه عن جده عن النبي ﷺ مرفوعا به وزاد:\n\" وأقل ما بين الحيضتين خمسة عشر يوما \".\nرواه الخطيب في \" تاريخ بغداد \" (٩/٢٠) ومن طريقه ابن الجوزي.\nذكره الخطيب في ترجمة النخعي هذا وروى عن جمع غفير من الأئمة أنه كذاب يضع\nالحديث. وفي آخر ترجمته من \" اللسان \":\n\" قال ابن عبد البر: هو عندهم كذاب يضع الحديث وتركوا حديثه. قلت: الكلام\nفيه لا يحصر، فقد كذبه ونسبه إلى الوضع من المتقدمين والمتأخرين ممن نقل\nكلامهم في الجرح والعدالة - فوق الثلاثين نفسا \".\nقلت: وقد رواه بعض المتروكين عنه عن يزيد بن جابر عن مكحول عن أبي","vol":"3","page":607},{"text":"أمامة به\nنحوه.\nأخرجه ابن حبان في \" الضعفاء والمتروكين \" (١/٣٣٣) من طريق إبراهيم بن زكريا\nالواسطي: حدثنا سليمان بن عمرو به.\nذكره في ترجمة سليمان هذا وقال فيه:\n\" كان رجلا صالحا في الظاهر، إلا أنه كان يضع الحديث وضعا، وكان قدريا لا\nتحل كتابة حديثه إلا على جهة الاختبار \".\nوقال في ترجمة الواسطي هذا (١/١١٥):\n\" يأتي عن الثقات ما لا يشبه حديث الأثبات إن لم يكن بالمتعمد لها، فهو المدلس\nعن الكذابين، لأني رأيته قد روى أشياء عن مالك موضوعة، ثم رواها أيضا عن موسى\nابن محمد البلقاوي عن مالك \".\nأقول: هذه هي الطرق التي زعم الشيخ القارىء أن الحديث يرقى بها إلى مرتبة\nالحسن، وهي بعينها التي ساق أحاديثها في \" فتح باب العناية \" (١/٢٠٢ - ٢٠٤)\nساكتا عن كل هذه العلل الفاضحة، وعن أقوال أئمة الحديث فيها ليقول في نهاية\nبحثه:\n\" فهذه عدة أحاديث عن النبي ﷺ بطرق متعددة ترفع الضعيف إلى\nالحسن \"! !\nفليت شعري ما قيمة هذه الطرق إذا كان مدارها على الكذابين والمتروكين\nوالمجهولين؟ ! وهم يعلمون من علم المصطلح أنها لا تعطي الحديث قوة، بل\nتزيده وهنا على وهن.\nومن العجائب حقا أن يتابعه في ذلك كوثري اليوم، فيحيل القراء عليه متبجحا كما\nتقدم، وهو الذي يكتب في بعض تعليقاته أن يجب الرجوع في كل علم إلى أهل التخصص\nفيه. فما باله هنا خالف فعله قوله، فأعرض عن أقوال أئمة الحديث بل إجماعهم\nعلى رد هذا الحديث، وتمسك بقول المخالف لهم من الحنفية المتعصبة؟ !\nأفلا يحق لي أن أقول:\nإن كنت لا تدري فتلك مصيبة * * * أوكنت تدري فالمصيبة أعظم؟ !\nوزيادة في الفائدة على ما تقدم أقول:","vol":"3","page":608},{"text":"قال البيهقي في \" سننه \" عقب حديث الجلد:\n\" وقد روي في أقل الحيض وأكثره أحاديث ضعاف، قد بينت ضعفها في (الخلافيات) \".\nوسئل شيخ الإسلام ابن تيمية عن هذا الحديث فأجاب بقوله:\n\" باطل، بل هو كذب موضوع باتفاق علماء الحديث \".\nنقلته من \" مجموع فتاويه \" (٢١/٦٢٣) .\nوقال الشوكاني في \" السيل الجرار \" (١/١٤٢):\n\" لم يأت في تقدير أقل الحيض وأكثره ما يصلح للتمسك به، بل جميع الوارد في\nذلك إما موضوع، أوضعيف بمرة \".\nقلت: وهذا أعدل وأوجز ما يقال كخلاصة لهذا التحقيق الممتع الذي وفقني الله\nإليه، راجيا المثوبة منه.\n(فائدة) لقد اختلف العلماء في تحديد أقل الحيض وأكثره والأصح كما قال شيخ\nالإسلام ابن تيمية (١٩/٢٣٧) أنه لا حد لأقله ولا لأكثره، بل ما رأته المرأة\nعادة مستمرة فهو حيض، وإن قدر أنه أقل من يوم استمر بها على ذلك فهو حيض،\nوأما إذا استمر الدم بها دائما، فهذا قد علم أنه ليس بحيض؛ لأنه قد علم من\nالشرع واللغة أن المرأة تارة تكون طاهرا، وتارة تكون حائضا، ولطهرها أحكام\n، ولحيضها أحكام. وراجع تمامه فيه إن شئت.\nوهذا الذي رجحه ابن تيمية مذهب ابن حزم في \" المحلى \"، وقد أطال النفس -\nكعادته - في الاستدلال له، والرد على مخالفيه، فراجعه في المجلد الثاني منه\n(ص ٢٠٠ - ٢٠٣) .\n<span data-type=\"title\" id=toc-1424>١٤١٥ </span>- \" من أم قوما وفيهم من هو أقرأ لكتاب الله منه، لم يزل في سفال إلى يوم\nالقيامة \".\nضعيف جدا\nرواه الطبراني في \" الأوسط \" (١/٢٩/٢ - زوائد المعجمين)","vol":"3","page":609},{"text":"وابن عدي (١٠٠/١)\nوابن السماك في \" الأمالي \" (٢/١٠٣/١) عن الحسين بن علي بن يزيد الصدائي:\nحدثنا أبي عن حفص بن سليمان عن الهيثم بن عقاب عن محارب بن دثار عن ابن عمر\nمرفوعا. وقال الطبراني.\n\" لا يروى عن ابن عمر إلا بهذا الإسناد، تفرد به الحسين \".\nقلت: وهو صدوق، لكن أباه فيه لين، وحفص بن سليمان هو الغاضري وهو متروك\nالحديث مع إمامته في القراءة كما تقدم.\nوالهيثم بن عقاب قال عبد الحق في \" أحكامه \" (٤١/١):\n\" كوفي مجهول بالنقل حديثه غير محفوظ \".\nوبه فقط أعل الحديث! وهو تابع في ذلك للعقيلي كما يأتي ثم تبعهما المناوي!\nوقول الطبراني: \" تفرد به الحسين \" ليس بصواب، فقد أخرجه العقيلي في \"\nالضعفاء \" (٤٥١) من طريق سليمان بن توبة النهرواني قال: حدثنا علي بن يزيد\nالصدائي به. وقال:\n\" الهيثم بن عقاب مجهول بالنقل، حديثه غير محفوظ ولا يعرف إلا به \".\n<span data-type=\"title\" id=toc-1425>١٤١٦ </span>- \" من جحد أية من القرآن فقد حل ضرب عنقه، ومن قال: لا إله إلا الله وحده لا\nشريك له، وأن محمدا عبده ورسوله، فلا سبيل لأحد عليه، إلا أن يصيب حدا،\nفيقام عليه \".\nمنكر\nأخرجه ابن ماجه (٢٥٣٩) وابن عدي (١٠١/١) والهروي في \" ذم الكلام \" (٢/٢٥/١ - ٢) من طريق حفص بن عمر بن ميمون العدني: حدثنا الحكم بن أبان عن\nعكرمة عن ابن عباس قال: قال رسول الله ﷺ. وقال ابن عدي:\n\" والحكم بن أبان، وإن كان فيه لين، فإن حفصا هذا ألين منه بكثير،\nوالبلاء منه لا من الحكم، وعامة حديثه غير محفوظ \".\nوفي \" التقريب \":","vol":"3","page":610},{"text":"\" الحكم بن أبان صدوق عابد، وله أوهام. وحفص بن عمر العدني ضعيف \"\nوذكر له الذهبي في \" الميزان \" هذا الحديث من منكراته.\n<span data-type=\"title\" id=toc-1426>١٤١٧ </span>- \" من أراد أن يلقى الله طاهرا مطهرا فليتزوج الحرائر \".\nضعيف\nرواه ابن ماجه (١٨٦٢) وابن عدي (١٦٤/٢) وعنه ابن عساكر (٤/٢٨٤/١) عن\nسلام بن سوار: حدثنا كثير بن سليم عن الضحاك بن مزاحم قال: سمعت أنس بن\nمالك قال: فذكره مرفوعا. وقال ابن عدي:\n\" لا أعلم رواه عن كثير بن سليم عن الضحاك عن ابن عباس إلا سلام هذا، وغيره\nقال: عن كثير بن سليم عن الضحاك عن النبي ﷺ مرسلا، وروي عن\nنهشل عن الضحاك عن ابن عباس عن النبي ﷺ، وسلام بن سوار هو\nعندي منكر الحديث.\nقلت: ونحوه شيخه كثير بن سليم وهو الضبي، وقد جزم بضعفهما الحافظ في \"\nالتقريب \". ولذلك أشار المنذري في \" الترغيب \" (٣/٦٧) لضعفه. ونقل\nالمناوي عنه أنه قال: \" حديث ضعيف \". وهذا ليس عنده إلا إشارة كما ذكرنا،\nوالله أعلم.\nوالحديث ذكره البخاري في \" التاريخ الكبير \" (٤/٢/٤٠٤) معلقا في ترجمة يونس\nابن مرداس عن أنس قال: سمعت النبي ﷺ يقول: فذكره. وقال:\n\" وروى عنه أحمد بن يوسف العجلي \".\nولم يذكر فيه جرحا ولا تعديلا. وقال محققه - وهو اليماني - ﵀\nتعالى:\n\" هذه الترجمة من (قط)، ولم أجده ولا الراوي عنه فيما عندنا من الكتب.\nفالله أعلم \".","vol":"3","page":611},{"text":"<span data-type=\"title\" id=toc-1427>١٤١٨ </span>- \" شر الناس شرار العلماء \".\nضعيف\nرواه ابن عدي (١٠١/٢) عن حفص بن عمر أبي إسماعيل: حدثنا ثور بن يزيد عن خالد\nابن معدان عن مالك بن يخامر عن معاذ بن جبل قال:\nكنت أطوف مع رسول الله ﷺ، فقلت: يا رسول الله! من أشر\nالناس؟ فأعرض","vol":"3","page":611},{"text":"عني، ثم سألته فأعرض عني، ثم سألته فقال: \" شرار العلماء \".\nوقال:\n\" لا أعرفه إلا من حديث حفص بن عمر الأبلي، وأحاديثه كلها؛ إما منكر المتن،\nأومنكر الإسناد، وهو إلى الضعف أقرب \".\nقلت: وكذبه أبو حاتم والساجي، ولكنه لم يتفرد به، فقد رواه البزار (١٦٧\n) عن الخليل بن مرة عن ثور بن يزيد به نحوه.\nوأورده المنذري في \" الترغيب \" (١/٧٧) وقال:\n\" رواه البزار وفيه الخليل بن مرة، وهو حديث غريب \".\nقلت: الخليل هذا ضعفه الجمهور، وهو من أتباع التابعين.\nوله شاهد مرسل أخرجه الدارمي (١/١٠٤): أخبرنا نعيم بن حماد: حدثنا بقية،\nعن الأحوص بن حكيم عن أبيه قال:\n\" سأل رجل النبي عن الشر؟ فقال: لا تسألوني عن الشر، واسألوني عن الخير،\nيقولها ثلاثا. ثم قال: ألا إن شر الشر شرار العلماء، وإن خير الخير خيار\nالعلماء \".\nقلت: وهذا مرسل، حكيم أبو الأحوص تابعي، وهو صدوق يهم. ومن دونه كلهم\nضعفاء!\n<span data-type=\"title\" id=toc-1428>١٤١٩ </span>- \" تدرون ما يقول الأسد في زئيره؟ قالوا: الله ورسوله أعلم، قال: يقول:\nاللهم لا تسلطني على أحد من أهل المعروف \".\nمنكر\nأخرجه الطبراني في \" مختصر مكارم الأخلاق \" (١/١٣/١) ومن طريقه الديلمي (٢/١/٤٠): حدثنا محمد بن داود الصدفي: حدثنا الزبير بن محمد العثماني: حدثنا علي بن عبد الله بن الحباب المدني عن محمد بن عبد الرحمن بن داود المدني عن\nمحمد بن عجلان عن أبيه عن أبي هريرة قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف مظلم، ما بين الطبراني وابن عجلان ثلاثتهم مجهولون لم\nيذكروا في شيء من كتب الرجال المعروفة، حتى ولا في \" الأنساب \" للسمعاني.\nوالحديث منكر ظاهر النكارة. والله تعالى أعلم.","vol":"3","page":612},{"text":"<span data-type=\"title\" id=toc-1429>١٤٢٠ </span>- \" إذا أحببت رجلا فلا تماره، ولا تجاره، ولا تشاره، ولا تسأل عنه، فعسى\nأن توافق له عدوا، فيخبرك بما ليس فيه، فيفرق ما بينك وبينه \".\nمنكر\nأخرجه العقيلي في \" الضعفاء \" (٣/٤٣٤ - بيروت) وابن السني في \" عمل اليوم\nوالليلة \" (رقم ١٩٦) وأبو نعيم في \" الحلية \" (٥/١٣٦) من طريق غالب بن\nوزير، قال: حدثنا ابن وهب عن معاوية بن صالح عن أبي الزاهرية عن جبير بن نفير\nعن معاذ بن جبل ﵁ قال: قال رسول الله ﷺ،\nوقال أبو نعيم:\n\" غريب من حديث جبير بن نفير عن معاذ متصلا، وأرسله غير ابن وهب عن معاوية \".\nوقال العقيلي:\n\" غالب حديثه منكر لا أصل له، ولم يأت به عن ابن وهب غيره، ولا يعرف إلا به \".\nثم قال:\n\" هذا يروى من كلام الحسن البصري \".\nقلت: وهو به أشبه. وقال الذهبي:\n\" هذا حديث باطل \".","vol":"3","page":613},{"text":"<span data-type=\"title\" id=toc-1430>١٤٢١ </span>- \" من أخذ على القرآن أجرا، فذاك حظه من القرآن \".\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (٧/١٤٢) من طريق إسحاق بن العنبري: حدثنا\nعبد الوهاب الثقفي: حدثنا سفيان عن سهيل عن أبيه عن أبي هريرة قال: قال\nرسول الله ﷺ وقال:\n\" غريب من حديث الثوري، تفرد به إسحاق \".\nقلت: قال الذهبي في \" الضعفاء والمتروكين \":\n\" كذاب \".\nولذلك قال المناوي عقبه:","vol":"3","page":613},{"text":"\" فكان ينبغي للمصنف حذفه من الكتاب \".\nيعني \" الجامع الصغير \" للسيوطي.\nوبهذا الكذاب أعله في \" التيسير \".\n<span data-type=\"title\" id=toc-1431>١٤٢٢ </span>- \" من أخذ على القرآن أجرا، فقد تعجل حسناته في الدنيا، والقرآن يخاصمه يوم\nالقيامة \".\nمنكر\nأخرجه أبو نعيم في \" الحلية \" (٤/٢٠) عن الحسن بن علي بن الوليد: حدثنا\nعبد الرحمن بن نافع - درخت - حدثنا موسى بن رشيد عن أبي عبيد الشامي عن طاووس\nعن ابن عباس ﵁ قال: قال رسول الله ﷺ: فذكره\nوقال:\n\" غريب من حديث طاووس، لم يروه عنه إلا أبو عبد الله الشامي وهو مجهول وفي\nحديثه نكارة \".\nقلت: وهذا إسناد مظلم، من دون طاووس لم أعرف أحدا منهم! وقوله في السند:\n\" أبي عبيد الشامي \" كذلك وقع في الأصل، ووقع في تعقيب أبي نعيم عليه: \" أبو\nعبد الله الشامي \". وكتب الطابع على الهامش:\n\" كذا سماه هنا في الأصول الثلاثة \".\nفالله أعلم بالصواب.","vol":"3","page":614},{"text":"<span data-type=\"title\" id=toc-1432>١٤٢٣ </span>- \" كره السؤال في الطريق \".\nضعيف جدا\nأخرجه البخاري في \" التاريخ الكبير \" (٣/١/١٧٨/٥٦١): قال ابن حميد: حدثنا\nيحيى بن واضح عن أبي مجاهد، سمعت عكرمة عن ابن عباس ﵄:\nفذكره.\nقلت: وهذا إسناد ضعيف جدا، آفته ابن حميد، وهو محمد الرازي قال الذهبي في\n\" الكاشف \":\n\" وثقه جماعة، والأولى تركه، قال يعقوب بن شيبة:\n\" كثير المناكير \". وقال البخاري:","vol":"3","page":614},{"text":"\" فيه نظر \". وقال النسائي:\n\" ليس بثقة \".\nمات سنة ٢٤٨.\nوأبو مجاهد اسمه عبد الله بن كيسان المروزي، قال الذهبي:\n\" ضعفه أبو حاتم \".\nوفي ترجمته أورد الحديث البخاري، ولعله أشار بذلك إلى أنه حديث منكر، وقال\nفيه:\n\" وله ابن، نسبهما إسحاق، منكر ليس من أهل الحديث \".\nكذا وقع فيه، وفي نقل الحافظ المزي في \" التهذيب \":\n\" له ابن يسمى إسحاق، منكر الحديث \".\nولعل هذا هو الصواب.\n<span data-type=\"title\" id=toc-1433>١٤٢٤ </span>- \" إذا دخل الرجل على أخيه فهو أمير عليه حتى يخرج من عنده \".\nموضوع\nرواه ابن عدي (٥٣/٢) عن عثمان بن عبد الرحمن عن عنبسة عن جعفر بن الزبير عن\nالقاسم عن أبي أمامة مرفوعا.\nأورده في ترجمة جعفر هذا في جملة من أحاديث له، وقال في آخرها:\n\" وله أحاديث غير ما ذكرت عن القاسم، وعامتها مما لا يتابع عليه، والضعف\nعلى حديثه بين \".\nقلت: كذبه شعبة. وقال البخاري:\n\" تركوه \".\nلكن من دونه شر منه، فإن كلا من عنبسة وهو ابن عبد الرحمن بن عنبسة بن سعيد\nالقرشي وعثمان بن عبد الرحمن وهو القرشي الوقاصي وضاع. وكأن المناوي لم يقف\nعلى هذا الإسناد التالف فاقتصر على قوله فيه:","vol":"3","page":615},{"text":"\" ضعيف \"!\nولم يكتف بهذا بل أتبعه بقوله:\n\" لكن يقويه ما رواه الديلمي عن أبي هريرة مرفوعا:\n\" إذا دخل قوم منزل رجل، كان رب المنزل أميرهم، حتى يخرجوا من منزله،\nوطاعته عليهم واجبة \" انتهى. أي: متأكدة بحيث تقرب من الوجوب \".\nقلت: وهذا أعجب ما رأيت للمناوي، فإن حديث أبي هريرة هذا موضوع أيضا، وما\nجاءه هذا الخبط والخلط؛ إلا من قلة التحقيق، وعدم مراجعة الأسانيد، وإلا\nلم يخف ذلك على مثله إن شاء الله تعالى.\nوقد بينت وضع حديث أبي أمامة، فلنبين وضع حديث أبي هريرة هذا، فأقول:\n\" إذا دخل قوم منزل رجل كان رب المنزل أمير القوم حتى يخرجوا من منزله طاعته\nعليهم واجبة \".\n<span data-type=\"title\" id=toc-1434>١٤٢٥ </span>- \" إذا دخل قوم منزل رجل كان رب المنزل أمير القوم حتى يخرجوا من منزله طاعته\nعليهم واجبة \".\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (١/٢٤٥) والديلمي (١/١/١١٤) عن سهل بن\nعثمان: حدثنا المعلى: حدثنا ليث عن مجاهد عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد موضوع، آفته المعلى وهو ابن هلال الطحان الكوفي، وهو\nكذاب وضاع، اتفق النقاد على ذلك كما سبق ذكره عند الحديث (٣٤١) .\nوليث هو ابن أبي سليم، وهو ضعيف. وقد ساق الذهبي في ترجمة الأول عن هذا\nحديثا آخر عن ابن عباس قال:\n\" التوكؤ على العصا من أخلاق الأنبياء، وكان لرسول الله ﷺ\nعصا يتوكأ عليها ويأمر بالتوكؤ عليها \".\nوقد مضى برقم (٩١٦) .","vol":"3","page":616},{"text":"<span data-type=\"title\" id=toc-1435>١٤٢٦ </span>- \" أيما امرأة ماتت وزوجها عنها راض دخلت الجنة \".\nمنكر\nأخرجه ابن أبي شيبة في \" المصنف \" (٧/٤٧/١): حدثنا ابن فضيل عن أبي نصر\nعبد الله بن عبد الرحمن عن مساور الحميري عن أمه قالت: سمعت أم سلمة","vol":"3","page":616},{"text":"تقول\n: سمعت رسول الله ﷺ يقول: فذكره.\nومن هذا الوجه أخرجه الترمذي (١/٢١٧) وابن ماجه (١٨٥٤) والثقفي في \"\nالثقفيات \" (ج٩ رقم ٣٠) والحاكم (٤/١٧٣) وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي! وقال الترمذي:\n\" حديث حسن غريب \".\nقلت: وكل ذلك بعد عن التحقيق، فإن مساورا هذا وأمه مجهولان كما قال ابن\nالجوزي في \" الواهيات \" (٢/١٤١)، وقد صرح بذلك الحافظ ابن حجر في الأول\nمنهما، وسبقه إليه الذهبي فقال في ترجمته من \" الميزان \":\n\" فيه جهالة، والخبر منكر \". يعني هذا.\nوقال في ترجمة والدة مساور:\n\" تفرد عنها ابنها \".\nيعني أنها مجهولة.\nقلت: فتأمل الفرق بين كلاميه في الكتابين، والحق، أن كتابه \" التلخيص \" فيه\nأوهام كثيرة، ليت أن بعض أهل الحديث - على عزتهم في هذا العصر - يتتبعها، إذن\nلاستفاد الناس فوائد عظيمة، وعرفوا ضعف أحاديث كثيرة صححت خطأ.\nوبالجملة فالحديث منكر لا يصح لجهالة الأم والولد.\n<span data-type=\"title\" id=toc-1436>١٤٢٧ </span>- \" أيما امرأة أدخلت على قوم من ليس منهم، فليست من الله في شيء، ولن يدخلها\nالله جنته، وأيما رجل جحد ولده وهو ينظر إليه احتجب الله منه، وفضحه على\nرؤوس الأولين والآخرين \".\nضعيف\nأخرجه أبو داود (٢٢٦٣) والنسائي (٢/١٠٧) والدارمي (٢/١٥٣) وابن حبان (\n١٣٣٥) والحاكم (٢/٢٠٢ - ٢٠٣) والبيهقي (٧/٤٠٣) من طريق يزيد بن الهاد عن\nعبد الله بن يونس عن سعيد المقبري عن أبي هريرة أنه سمع رسول الله صلى الله\nعليه وسلم يقول حين نزلت آية المتلاعنين: فذكره. وقال الحاكم:","vol":"3","page":617},{"text":"\" صحيح على شرط مسلم \"! ووافقه الذهبي! وذلك من أوهامهما، فإن عبد الله بن\nيونس هذا، لم يخرج له مسلم أصلا، ثم هو لا يعرف، كما أشار إلى ذلك الذهبي\nنفسه بقوله في \" الميزان \":\n\" ما حدث عنه سوى يزيد بن الهاد \".\nونحوه في \" الكاشف \". وصرح بذلك في \" الضعفاء \" فقال:\n\" تابعي مجهول \".\nوقول الحافظ في \" التقريب \": \" مجهول الحال \". ينافي ما تقرر في \" المصطلح \"\nأن من لا يعرف إلا برواية واحد فهو مجهول العين.\nوقد قال في \" الفتح \" بعدما عزاه لأبي داود والنسائي وابن حبان والحاكم عن\nعبد الله بن يونس:\n\" ما روى عنه سوى يزيد بن الهاد \" (١) .\nنعم تابعه يحيى بن حرب عن سعيد بن أبي سعيد المقبري به نحوه.\nأخرجه ابن ماجه (٢٧٤٣) من طريق موسى بن عبيدة عنه.\nلكن يحيى هذا حاله كحال متبوعه عبد الله بن يونس.\nقال الذهبي:\n\" فيه جهالة، ما حدث عنه سوى موسى بن عبيدة \".\nوقال الحافظ في \" التقريب \":\n\" مجهول \".\nقلت: وموسى بن عبيدة ضعيف، وفي \" الضعفاء والمتروكين \" للذهبي:\n\" ضعفوه، وقال أحمد: لا تحل الرواية عنه \".\nقلت: فهذه المتابعة واهية، لا تعطي الحديث قوة، فيظل على ضعفه، ومن\nالغرائب أن الدارقطني صححه في \" العلل \" مع اعترافه بتفرد عبد الله بن يونس عن\nسعيد المقبري، وأنه لا يعرف إلا به!\n_________\n(١) نقله عنه المناوي في \" الفيض \". اهـ.","vol":"3","page":618},{"text":"<span data-type=\"title\" id=toc-1437>١٤٢٨ </span>- \" إذا شرب أحدكم فليمصه مصا، فإنه أهنأ وأمرأ وأبرأ \".\nضعيف\nأخرجه ابن شاذان الأزجي في \" الفوائد المنتقاة \" (٢/١٢٦/١) من طريق\nعبد الواحد السوري قال: حدثنا أبو عصام عن أنس مرفوعا به.\nقلت: وهذا إسناد ضعيف، عبد الواحد السوري لم أعرفه، و(السوري) نسبة إلى\n(سورية) وهي نسبة غريبة لم يذكروها في \" الأنساب \"، على شهرتها اليوم،\nوقد ذكرها ياقوت في \" معجم البلدان \" فقال:\n\" سورية: موضع بالشام بين خناصرة وسلمية \".\nقلت: فإذا ثبت أن عبد الواحد هذا نسب إلى (سورية) فمن المحتمل حينئذ أنه\nالذي في \" الجرح والتعديل \" (٣/١/٢٣):\n\" عبد الواحد بن قيس، والد عمر بن عبد الواحد الشامي صاحب الأوزاعي، روى عن\nأبي هريرة، مرسل، وعن عروة بن الزبير وقد أدركه. روى عنه الأوزاعي وثور\nابن يزيد ... \".\nوهو مختلف فيه، كما تراه مبسوطا في \" تهذيب التهذيب \"، وقد لخص ذلك الحافظ\nفي \" التقريب \" بقوله:\n\" صدوق، له أوهام ومراسيل \".\nوأما الذهبي فقال في \" الكاشف \":\n\" منكر الحديث \".\nلكنه قد توبع بلفظ:\n\" مصوا الماء مصا، ولا تعبوه عبا \".\nأخرجه ابن عدي في \" الكامل \" (١١٦/٢) والبيهقي في \" الشعب \" (٢/٢٠٦/١) من\nطريق عبد الوارث عن أبي عصام عن أنس عن النبي ﷺ قال: فذكره.\nأورده في ترجمة أبي عصام هذا، وسماه خالد بن عبيد، وقال عن البخاري:\n\" في حديثه نظر \".\nوساق له أحاديث منها هذا، ومنها حديثه عن أنس أيضا قال:","vol":"3","page":619},{"text":"\" كان النبي ﷺ يتنفس في الإناء ثلاثا ويقول: هو أهنأ وأمرأ\nوأبرأ \" (١) وختمها بقوله:\n\" وليس في حديثه حديث منكر جدا \".\nلكن في الرواة اثنان، كل منهما يعرف بأبي عصام، ومن طبقة واحدة، أحدهما ثقة\n، والآخر ضعيف، وابن عدي جرى على عدم التفريق بينهما، خلافا لابن حبان\nوأبي أحمد الحاكم، والصواب أنهما اثنان كما قال الحافظ في \" التهذيب \"،\nوعليه جرى الذهبي في \" الميزان \"، فقال في \" الأسماء \" منه (١/٦٣٤):\n\" وقد وهم ابن عدي، فتوهم أن هذا هو أبو عصام ذاك الثقة الذي حدث عنه شعبة\nوعبد الوارث، فساق في الترجمة حديث \" النفس ثلاثا \" الذي أخرجه مسلم، وحديث\n\" مصوه مصا \"، وهو خبر محفوظ \".\nكذا وقع فيه \" خبر محفوظ \"، وهذا مما لا يلتقي مع ما ادعاه من التوهيم، فلعل\nالطابع وهم، والصواب: \" غير محفوظ \"، لأن هذا هو المناسب مع الدعوى، وهو\nكالدليل عليه. والله أعلم.\nوعلى التفريق المذكور جرى أيضا في كتابه \" الضعفاء \"، وفي \" الكاشف \" أيضا،\nولكنه قال في كنى \" الميزان \":\n\" والفرق بينهما يعسر \".\nوعليه جرى الحافظ في \" التقريب \" أيضا، فقال:\n\" خالد بن عبيد العتكي أبو عصام البصري، نزيل مرو، متروك الحديث مع جلالته \".\nوقال في \" كنى التقريب \":\n\" أبو عصام، هو خالد بن عبيد، تقدم، وقيل: هو الذي قبله \". يعني \" أبو\nعصام البصري، قيل: اسمه ثمامة، مقبول. من الخامسة \".\nوهذا التردد والاختلاف إن دل على شيء، فإنما يدل على أن الموضوع غامض\n_________\n(١) أخرجه مسلم (٦/١١١) من الطريق المذكورة لحديث ابن عدي! وهو مخرج في \" الصحيحة \" (٣٧٨) . اهـ","vol":"3","page":620},{"text":"غير واضح عند الحافظ وغيره، وهو حري بذلك، فليس هناك ما يحمل على القطع بشيء من\nذلك، ولورواية ضعيفة. وكأنه لذلك اقتصر المناوي على قوله في \" الفيض \":\n\" رواه البيهقي في \" الشعب \" عن أنس: وفي سنده لين \".\nفلم يعرج على بيان السبب خلافا لعادته. والله أعلم.\nفإن قيل: فإذا كان المناوي لم يبين علته لأنه لم يتبين له من أبو عصام هذا؟\nفلماذا ضعف إسناده؟\nفأقول - والله أعلم -: لأنه إذا لم يتبين له أنه أبو عصام الثقة، فالإسناد من\nالوجهة العملية، مجهول الصحة؛ والحالة هذه. وما كان كذلك من الأسانيد،\nفهو في حكم الضعيف، ومن أجل ذلك أوردته أنا في \" السلسلة \"، فإن ظهر لنا شيء\nيقتضي صحته نقلناه إلى \" السلسلة \" الأخرى. والله أعلم.\nثم روى البيهقي من طريق ابن وهب: أخبرني ابن لهيعة والليث بن سعد عن عقيل عن\nابن شهاب:\nأن رسول الله ﷺ كان إذا شرب تنفس ثلاثة أنفاس، ونهى عن العب\nنفسا واحدا، ويقول: ذلك شرب الشيطان. وقال:\n\" هذا مرسل، وروينا عن معمر عن ابن أبي حسين أن النبي ﷺ قال\n:\nإذا شرب أحدكم فليمص مصا ولا يعب عبا، فإن الكباد من العب \".\nثم رواه من طريق أحمد بن منصور: حدثنا عبد الرزاق: أنا معمر فذكره. وهو في\n\" مصنف عبد الرزاق \" (١٠/٤٢٨) بهذا الإسناد. وابن أبي حسين هو عبد الله بن\nعبد الرحمن المكي، وهو تابعي ثقة، فهو مرسل صحيح، كالذي قبله. فلعل الحديث\nيقوى بهما، والله ﷾ أعلم.\nوتقدم حديثان آخران في المص، أحدهما قولي، والآخر فعلي، فراجعهما إن شئت (٩٤٠، ٩٤١) .\n<span data-type=\"title\" id=toc-1438>١٤٢٩ </span>- \" بر الوالدين يزيد في العمر، والكذب ينقص من الرزق، والدعاء يرد البلاء،\nولله في خلقه قضاآن، فقضاء نافذ، وقضاء ينتظر،","vol":"3","page":621},{"text":"وللأنبياء على العلماء فضل درجتين، وللعلماء على الشهداء فضل درجة \".\nموضوع. رواه أبو الشيخ في \" التاريخ \" (ص ٣٢٣) عن السري بن مسكين عن الوقاصي عن أبي\nسهيل بن مالك عن أبي صالح عن أبي هريرة مرفوعا.\nوبهذا الإسناد أخرجه في \" الفوائد \" أيضا (٨١/٢) دون قوله: \" وفي خلقه \".\nقلت: وهذا إسناد موضوع؛ الوقاصي هذا بفتح الواووتشديد القاف هو عثمان بن\nعبد الرحمن أبو عمرو كان ممن يروي عن الثقات الأشياء الموضوعات لا يجوز\nالاحتجاج به. كذا في \" الأنساب \" للسمعاني وهذا التجريح هو نص ابن حبان في \"\nالضعفاء \" (٢/٩٨) .\nوروى ابن عساكر في \" تاريخ دمشق \" (١٢/٢٣٩/١) عن صالح بن محمد الحافظ أنه\nقال فيه:\n\" كان يضع الحديث، وعلي بن عروة أكذب منه \".\nقلت: والسري بن مسكين، قال الحافظ:\n\" مقبول \". يعني عند المتابعة كما هو اصطلاحه في المقدمة، وقد تابعه خالد بن\nإسماعيل المخزومي عن عثمان بن عبد الرحمن لكنه قال: عن أبي سهيل وهو نافع بن\nمالك عن أبيه عن أبي هريرة به.\nأخرجه ابن عدي (١٢٠/١) في ترجمة المخزومي في جملة أحاديث له وقال:\n\" وعامة حديثه موضوعات \".\nقلت: لكن متابعة السري له، تبرئ عهدة المخزومي من الحديث، وتعصب الجناية\nفي شيخه الوقاصي.\nويبدو لي أن المناوي لم يقف على علته، فإنه قال تعليقا على قول السيوطي في \"\nالجامع \": \" رواه أبو الشيخ في \" التوبيخ \" وابن عدي عن أبي هريرة \":\n\" ضعفه المنذري \"!\nولم يزد على هذا! والمنذري ذكره في \" الترغيب \" (٤/٢٩) من رواية الأصبهاني\nإلى قوله: \" يرد القضاء \" دون ما بعده، وأشار لضعفه. ومما حققناه يتبين لك\nأنه موضوع،","vol":"3","page":622},{"text":"فكان على المنذري أن يبينه، وعلى السيوطي أن يحذفه من كتابه،\nوفاء منه بوعده!\nوتابعه أيضا يحيى بن المغيرة عن أبي عن عثمان بن عبد الرحمن عن سهيل عن أبيه\nعن أبي هريرة به.\nأخرجه الأصبهاني في \" ترغيبه \" (ق ٤٧/١) والديلمي في \" مسنده \" (٢/١/٤) .\nويحيى هذا صدوق، لكن أبو هـ وهو المغيرة بن إسماعيل بن أيوب المخزومي مجهول\nكما قال الذهبي.\nوبالجملة فمدار هذه الروايات كلها على عثمان بن عبد الرحمن الوقاصي وهو وضاع\nكما عرفت، وقد تقدمت له أحاديث عديدة تدل على حاله، أقربها الحديث (٨٧٧) .\n<span data-type=\"title\" id=toc-1439>١٤٣٠ </span>- \" ليس للنساء سلام ولا عليهن سلام \".\nمنكر\nأخرجه أبو نعيم في \" الحلية \" (٨/٥٨): حدثت عن أبي طالب: حدثنا علي بن\nعثمان النفيلي: حدثنا هشام بن إسماعيل العطار: حدثنا سهل بن هشام عن إبراهيم\nابن أدهم عن الزبيدي عن عطاء الخراساني يرفع الحديث قال: فذكره. قال\nالزبيدي: أخذ على النساء ما أخذ على الحيات: أن ينحجرن في بيوتهن!\nقلت: وهذا إسناد ضعيف، لانقطاعه في أعلاه، وفي أدناه على جهالة فيه وضعف.\nأما الأول: فلأن عطاء الخراساني، قال الحافظ في \" التقريب \":\n\" صدوق، يهم كثيرا، ويرسل ويدلس، من الخامسة، مات سنة خمس وثلاثين \".\nيعني ومائة، فهو تابعي صغير.\nوأما الآخر، فظاهر من قول أبي نعيم: \" حدثت عن أبي طالب \" فلم يذكر الذي\nحدثه، وأبو طالب هذا هو ابن سوادة كما في إسناد آخر قبل هذا، ولم أعرفه.\nوبقية الرجال ثقات غير سهل بن هشام، فلم أعرفه أيضا. لكن الظاهر أن فيه خطأ\nمطبعيا، والصواب سهل بن هاشم وهو الواسطي البيروتي، فقد ذكروا في ترجمته\nأنه روى عن إبراهيم بن أدهم، وهو ثقة. والله أعلم.","vol":"3","page":623},{"text":"<span data-type=\"title\" id=toc-1440>١٤٣١ </span>- \" لذكر الله بالغداة والعشي، خير من حطم السيوف في سبيل الله \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (ق ١٢٤/٢) والديلمي في \" مسند الفردوس \" من\nطريق الحسن بن علي العدوي: حدثنا خراش: حدثنا مولاي أنس بن مالك قال:\nقال رسول الله ﷺ: فذكره. وقال ابن عدي:\n\" وخراش هذا مجهول، ليس بمعروف، وما أعلم حدث عنه ثقة أوصدوق، والعدوي\nكنا نتهمه بوضع الحديث، وهو ظاهر الأمر في الكذب \".\nوأورده السيوطي في \" زوائد الجامع الصغير \" و\" الجامع الكبير \" من رواية\nالديلمي، وكذلك أورده في \" ذيل الأحاديث الموضوعة \" (ص ٤٩) ! ! وعزاه في \"\nالكبير \" لابن شاهين في \" الترغيب في الذكر \" عن ابن عمرو، وابن أبي شيبة عنه\nموقوفا بزيادة \" ومن إعطاء المال سحا \".","vol":"3","page":624},{"text":"<span data-type=\"title\" id=toc-1441>١٤٣٢ </span>- \" ما احتلم نبي قط، إنما الاحتلام من الشيطان \".\nباطل\nأخرجه ابن عدي في \" الكامل \" (ق ١٢٧/٢) من طريق سليمان بن عبد العزيز الزهري\n: حدثني أبي عن إبراهيم بن أبي حبيبة عن داود بن الحصين عن عكرمة عن ابن عباس\nقال: قال رسول الله ﷺ.\nأورده في ترجمة داود هذا وقال:\n\" وهذا الحديث ليس البلاء [فيه] من داود، فإن داود صالح الحديث، إذا روى\nعنه ثقة، والراوي عنه ابن أبي حبيبة قد مر ذكره في هذا الكتاب في ضعفاء\nالرجال، فالبلاء منه \".\nقلت: وسليمان بن عبد العزيز هذا لم أعرفه، ويحتمل أنه الذي في \" اللسان \":\n\" سليمان بن عبد العزيز، عن الحسن بن عمارة، وعنه عبد الله بن سويد أبو\nالخصيب، جهله ابن القطان \".\nقلت: وقد خالفه الثقة إبراهيم بن المنذر الحزامي فقال: حدثنا عبد العزيز بن أبي","vol":"3","page":624},{"text":"ثابت عنه عن ابن عباس قال: فذكره موقوفا عليه.\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٢٦ - ١٢٧) و\" الأوسط \" (ق ٩/٢ -\nمجمع البحرين) وابن المظفر في \" الفوائد \" (ق ٩٩/٢) وقال الطبراني:\n\" لم يروه عن داود إلا ابن أبي حبيبة، ولا عنه إلا عبد العزيز \".\nقلت: وهو شديد الضعف كما يشهد بذلك أقوال الحفاظ؛ المتقدمين منهم\nوالمتأخرين، فقال البخاري وأبو حاتم:\n\" منكر الحديث \". زاد الثاني: \" جدا \".\nوقال الذهبي في \" الكاشف \" و\" الضعفاء \":\n\" تركوه \".\nوقال الحافظ:\n\" متروك \".\nقلت: فهو آفة هذا الحديث سواء كان حدث به موقوفا كما في رواية الحزامي عنه،\nأومرفوعا كما في رواية ابنه سليمان عنه، وليست الآقة من ابن أبي حبيبة كما\nتقدم عن ابن عدي، لأن هذا أحسن حالا من عبد العزيز.\nفالحديث ضعيف جدا موقوفا، وباطل مرفوعا، لتفرد سليمان المجهول برفعه\nومخالفته للحزامي الثقة في وقفه.\n<span data-type=\"title\" id=toc-1442>١٤٣٣ </span>- \" إذا حج رجل بمال من غير حله فقال: لبيك اللهم لبيك، قال الله: لا لبيك\nولا سعديك، هذا مردود عليك \".\nضعيف\nرواه ابن دوست في \" الفوائد العوالي \" (١/١٤/١) وابن عدي (١٣٠/١)\nوالديلمي في \" مسنده \" (١/١/١٦١) وابن الجوزي في \" الواهية \" (٢/٧٥)\nوكذا الأصبهاني في \" الترغيب \" (ق ١٠٧/١) عن أبي الغصت الدجين بن ثابت - من\nبني يربوع - عن أسلم مولى عمر بن الخطاب مرفوعا.\nقلت: وهذا سند ضعيف أبو الغصن هذا قال ابن عدي:\n\" مقدار ما يرويه ليس بمحفوظ \".","vol":"3","page":625},{"text":"ثم روى عن عبد الرحمن بن مهدي أنه سئل عن دجين بن ثابت، قال يحيى: ليس بشيء،\nوالنسائي: غير ثقة \".\nقلت: ونقل هذا المناوي في \" الفيض \" وأقره، وأما في \" التيسير \" فقد أفسده\nبقوله:\n\" وإسناده ضعيف، لكن له شواهد \"!\nولا أعلم له من الشواهد إلا حديث أبي هريرة مرفوعا بمعناه أتم منه. ولا يصلح\nشاهدا لشدة ضعفه، فإن فيه سليمان بن داود اليمامي قال فيه البخاري:\n\" منكر الحديث \".\nوقد تقدم من هذه الطريق برقم (١٠٩٢) و(١٠٩١) من الطريق التي قبل هذه.\n(تنبيه): هذا الحديث في المصادر التي خرجته منها هو من مسند عمر، وكذلك هو\nفي \" الجامع الكبير \" للسيوطي، وكذا في بعض نسخ \" الجامع الصغير \". ووقع في\nالنسخة التي تحتها \" شرح المناوي \" (ابن عمر) وكذلك وقع في \" الفتح الكبير \"\nللنبهاني، ثم في \" ضعيف الجامع الصغير \" رقم (٥٥٩)، فليصححه من كان عنده\nنسخة منه.\n<span data-type=\"title\" id=toc-1443>١٤٣٤ </span>- \" إذا حج الرجل عن والديه تقبل منه ومنهما، واستبشرت أرواحهما في السماء،\nوكتب عنه الله برا \".\nضعيف\nأخرجه الدارقطني في \" السنن \" (٢٧٢) وابن شاهين في \" الترغيب \" (٢٩٩/١)\nوأبو بكر الأزدي الموصلي في \" حديثه \" (١ - ٢) عن أبي أمية الطرسوسي: حدثنا\nأبو خالد الأموي: نا أبو سعد البقال عن عطاء بن أبي رباح عن زيد بن أرقم\nقال: قال","vol":"3","page":626},{"text":"رسول الله ﷺ.\nقلت: وهذا سند ضعيف: أبو سعد البقال - هو سعيد بن مرزبان - ضعيف مدلس كما في\n\" التقريب \".\nوأبو خالد الأموي لم أعرفه. وذكر المناوي أنه أبو خالد الأحمر. وفيه بعد\nوأبو أمية الطرسوسي، واسمه محمد بن إبراهيم بن مسلم. قال الحافظ:\n\" صدوق صاحب حديث يهم \".\nوقد توبع أبو سعد البقال من قبل عيسى بن عمر: حدثنا عطاء بن أبي رباح به\nولفظه:\n\" من حج عن أبو يه، ولم يحجا، أجزأ عنهما وعنه، وبشرت أرواحهما في السماء\n... \".\nأخرجه الثقفي في \" الثقفيات \" (ج٤ رقم الحديث ٣٤ - نسختي): حدثنا أبو الفرج\nعثمان بن أحمد بن إسحاق: نا محمد بن عمر بن حفص: حدثنا إسحاق بن إبراهيم -\nشاذان - حدثنا سعد بن الصلت: حدثنا عيسى بن عمر به.\nقلت: وهذه متابعة قوية، فإن عيسى هذا - وهو الأسدي الهمداني - ثقة، كما في\n\" التقريب \"، لكن الطريق إليه مظلم، فإن أبا الفرج هذا وشيخه محمد بن عمر بن\nحفص لم أجد من ترجمهما.\nوسعد بن الصلت ترجمه ابن أبي حاتم (٢/١/٨٦) برواية ثلاثة عنه، أحدهم شاذان\nهذا، ولم يذكر فيه جرحا ولا تعديلا.\nقلت: وهو على شرط ابن حبان فلعله ذكره في \" الثقات \".\nوأما شاذان، فترجمه ابن أبي حاتم (١/١/٢١١)، وذكر أنه ابن ابنة شيخه سعيد\nابن الصلت وقال:\n\" كتب إلى أبي، وإلي، وهو صدوق \".\nوبالجملة، فالحديث ضعيف من الطريقين، وقوله في الآخر منهما: \" ولم يحجا \"\n. منكر، لأن ظاهره أنه يسقط الحج عنهما بحج ولدهما، ولوكانا قادرين عليه،\nوأما إن كان المقصود به إذا كانا غير قادرين فلا نكارة فيه، لحديث الخثعمية\nالمعروف","vol":"3","page":627},{"text":"في \" الصحيحين \" وغيرهما \". والله أعلم.\nهذا ما كنت كتبته منذ نحوعشر سنين أوأكثر، وقبل طبع كتاب \" الثقات \" لابن\nحبان ﵀، فلما مرت تجربة هذا الحديث تحت يد الأخ علي الحلبي لتصحيح\nأخطائها المطبعية كتب بجانبه مذكرا - جزاه الله خيرا - ما خلاصته:\n١ - أن سعد بن الصلت ذكره ابن حبان في \" الثقات \" (٦/٣٧٨)، فصدق بذلك ما كنت\nظننته.\n٢ - أن أبا الفرج عثمان بن أحمد وشيخه محمد بن عمر قد وثقهما السمعاني في \"\nالأنساب \"، ذكر الأول منهما في مادة (البرجي)، والآخر في مادة (الجرجيري\n)، وأن الذهبي ذكرهما عرضا في \" تذكرة الحفاظ \" واصفا لكل منهما بأنه \" مسند\nأصبهان \".\nقلت: فعلى هذا فالطريق إلى عيسى بن عمر نظيف، إن سلم من سعد بن الصلت، فإن\nفيه جهالة كما يشعر به صنيع ابن أبي حاتم المتقدم، وبخاصة أن ابن حبان قد قال\nفيه: \" ربما أغرب \". والله أعلم.\nوقد روي الحديث عن عطاء عن ابن عباس مرفوعا نحوه، ولا يصح أيضا، وهو:\n<span data-type=\"title\" id=toc-1444>١٤٣٥ </span>- \" من حج عن والديه، أوقضى عنهما مغرما بعثه الله يوم القيامة مع الأبرار \".\nضعيف جدا\nأخرجه ابن شاهين في \" الترغيب \" (٩٩/٢) والطبراني في \" الأوسط \" (رقم - ٧٩٦٤) والدارقطني (٢٧٢) وابن عدي في \" الكامل \" (٢٠٢/٢) وأبو بكر\nالأزدي في \" حديثه \" (٣/٢) والأصبهاني في \" الترغيب \" (ق ٥٨/٢ و٢٨٥/٢) عن\nصلة بن سليمان عن ابن جريج عن عطاء عن ابن عباس قال: قال رسول الله\nﷺ.\nوهذا إسناد ضعيف جدا، صلة بن سليمان هذا قال الذهبي في \" الضعفاء والمتروكين \":\n\" تركوه \".\nوذكر له في \" الميزان \" من مناكيره حديثين، هذا أحدهما. وأقره الحافظ في","vol":"3","page":628},{"text":"\" اللسان \" ونقل عن ابن معين وأبي داود أنهما قالا فيه: \" كذاب \" وقد ذكر\nالطبراني أنه:\n\" لم يروه عن ابن جريج إلا صلة \" هذا.\nوفي ترجمته أورده ابن حبان في \" الضعفاء \" (١/٣٧٦) وقال فيه:\n\" يروي عن الثقات المقلوبات، وعن الأثبات ما لا يشبه حديث الثقات \".\n<span data-type=\"title\" id=toc-1445>١٤٣٦ </span>- \" إذا قدم أحدكم من سفر فليهد إلى أهله، وليطرفهم ولوكانت حجارة \".\nضعيف جدا\nأخرجه الدارقطني في \" السنن \" (٢٨٩) وعنه ابن الجوزي في \" الواهيات \" (٢/٩٧\n) من طريق محمد بن المنذر بن عبيد الله بن المنذر بن الزبير عن هشام بن عروة عن\nأبيه عن عائشة أن رسول الله ﷺ قال: فذكره. وقال ابن\nالجوزي:\n\" لا يصح \".\nقلت: وهذا إسناد هالك، رجاله ثقات غير ابن المنذر هذا قال ابن حبان:\n\" لا يحل كتب حديثه إلا على سبيل الاعتبار \".\nوقال الحاكم:\n\" يروي عن هشام أحاديث موضوعة \".\nوقال أبو نعيم:\n\" يروي عن هشام أحاديث منكرة \".\nوله شاهد من حديث وحشي بن حرب بن وحشي عن أبيه عن جده مرفوعا بلفظ:\n\" ... فليطرف أهله، ولم أن يلقي حجرا في مخلاته \".\nأخرجه أبو القاسم بن أبي العقب في \" حديث القاسم بن الأشيب \" (ق ٧/١): حدثنا\nإبراهيم بن أحمد اليماني قال: حدثني محمد بن زياد عن يحيى بن بسطام الأصفر:\nحدثنا سعيد بن عبد الجبار الزبيدي: حدثني وحشي بن حرب ...\nقلت: وهذا إسناد مظلم هالك، ليس فيهم موثق من معتبر، حرب بن وحشي، مستور.\nوابنه وحشي بن حرب مجهول.\nوسعيد بن عبد الجبار ضعيف.","vol":"3","page":629},{"text":"ويحيى بن بسطام مختلف فيه، قال أبو حاتم \" صدوق \"، وقال ابن حبان: \" لا\nتحل الرواية عنه \". ولذلك أورده الذهبي في \" الضعفاء والمتروكين \".\nومحمد بن زياد لم أعرفه، ويحتمل أن يكون زياد تحرف في الأصل أوفي نقلي عنه\n- عن \" زكريا \"، وهو محمد بن زكريا الغلابي، فقد ذكر العقيلي في \" الضعفاء \"\n(٤٥٩) أنه روى عن يحيى هذا، فإن يكن هو فهو وضاع.\nوإبراهيم بن أحمد اليماني، لم أعرفه أيضا.\nوله شاهد آخر من حديث ابن عمر، ولكن في إسناده كذاب أيضا، وهو:\n\" إذا قدم أحدكم من سفر فلا يدخل ليلا، وليضع في خرجه ولوحجرا \".\n<span data-type=\"title\" id=toc-1446>١٤٣٧ </span>- \" إذا قدم أحدكم من سفر فلا يدخل ليلا، وليضع في خرجه ولوحجرا \".\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١٢٠ و٢/٣٣٨) ومن طريقه الديلمي في \"\nمسند الفردوس \" (١/١/٧٤) عن أبي الحسن أحمد بن إسحاق المديني: حدثنا الهيثم\nابن بشر بن حماد: حدثنا أبو صالح إسحاق بن نجيح عن الوضين بن عطاء عن مكحول عن\nابن عمر مرفوعا.\nقلت: وهذا موضوع، آفته إسحاق هذا وهو الملطي كذاب وضاع.\nوقد تابعه غياث بن إبراهيم التميمي، لكنه قال:\n\" عن الوضين عن محفوظ بن علقمة عن أبي الدرداء رفعه بلفظ:\n(.. فليقدم معه بهدية، ولويلقي في مخلاته حجرا) \".\nأخرجه ابن عساكر في \" تاريخ دمشق \" ٠ ١٥/٩٤/٢) .\nوغياث وضاع أيضا.\nومن دون إسحاق ترجمهما أبو نعيم، ولم يذكر فيهما توثيقا.\nقلت: لكن الشطر الأول منه ثبت في الصحيحين من حديث جابر نحوه.","vol":"3","page":630},{"text":"<span data-type=\"title\" id=toc-1447>١٤٣٨ </span>- \" ما من يوم إلا ينزل مثاقيل من بركات الجنة في الفرات \".\nضعيف جدا\nأخرجه ابن عدي في \" الكامل \" (١٣٢/٢) عن الربيع بن بدر عن الأعمش عن أبي وائل\nعن عبد الله عن النبي ﷺ، وقال:","vol":"3","page":630},{"text":"\" لا أعرفه إلا من حديث الربيع بن بدر \".\nقلت: وهو ضعيف جدا، قال ابن عدي في آخر ترجمته:\n\" وعامة حديثه مما لا يتابعه أحد عليه \".\nوقال الذهبي في \" الضعفاء والمتروكين \":\n\" تركه الدارقطني وغيره \".\nوقال الحافظ في \" التقريب \":\n\" متروك \".\nوبه أعله في \" الفيض \" وزاد:\n\" قال ابن الجوزي: حديث لا يصح، فيه الربيع، يروي عن الثقات المقلوبات،\nوعن الضعفاء الموضوعات \".\nوالحديث عزاه السيوطي في \" الجامع \" لابن مردويه عن ابن مسعود، ففاته هذا\nالمصدر العالي!\nومن أحاديث هذا الهالك:\n<span data-type=\"title\" id=toc-1448>١٤٣٩ </span>- \" إن الله لا يهتك ستر عبد فيه مثقال ذرة من خير \".\nضعيف جدا\nأخرجه ابن عدي (١٣٢/٢) عن الربيع بن بدر: حدثنا أيوب عن أبي قلابة عن أنس\nقال: قال رسول الله ﷺ: فذكره.\nوهذا إسناد ضعيف جدا، آفته الربيع هذا، وقد عرفت حاله آنفا.\nومنها:\n\" الصيام جنة ما لم يخرقها بكذب أوغيبة \".","vol":"3","page":631},{"text":"<span data-type=\"title\" id=toc-1449>١٤٤٠ </span>- \" الصيام جنة ما لم يخرقها بكذب أوغيبة \".\nضعيف جدا\nأخرجه ابن عدي والطبراني في \" الأوسط \" (رقم ٤٦٧٣) من طريق الربيع بن بدر عن\nيونس بن عبيد عن الحسن عن أبي هريرة مرفوعا. وقالا:\n\" لم يروه عن يونس إلا الربيع \".\nقلت: وهو ضعيف جدا، كما بينته آنفا.","vol":"3","page":631},{"text":"<span data-type=\"title\" id=toc-1450>١٤٤١ </span>- \" إذا ضرب أحدكم خادمه فذكر الله فليمسك، (وفي رواية): فارفعوا أيديكم \".\nضعيف جدا\nرواه الترمذي (١/٣٥٤) وعبد بن حميد في \" المنتخب من المسند \" (ق ١٠٤/٢)\nوتمام في \" الفوائد \" (ق ١٠٤/٢) والبغوي في \" شرح السنة \" (٣/٦٩/٢) وابن\nعساكر في \" تاريخ دمشق \" (١٥/١٣١/١) عن أبي هارون العبدي عن أبي سعيد\nالخدري مرفوعا، وقال الترمذي والبغوي:\n\" أبوهارون العبدي اسمه عمارة بن جوين، ضعفه شعبة \".\nقلت: بل ضعفه جدا، فقال:\n\" لأن أقدم فيضرب عنقي، أحب إلي من أن أحدث عن أبي هارون العبدي \".\nرواه العقيلي (٣/٣١٣) بسند صحيح عنه.\nولهذا قال الذهبي في \" الميزان \":\n\" تابعي، لين بمرة \".\nوقال في \" الكاشف \":\n\" متروك \".\nوكذا قال الحافظ في \" التقريب \" وزاد:\n\" ومنهم من كذبه \".","vol":"3","page":632},{"text":"<span data-type=\"title\" id=toc-1451>١٤٤٢ </span>- \" أفضل الصدقة اللسان، قالوا: وما صدقة اللسان؟ قال: الشفاعة؛ يفك بها\nالأسير، ويحقن بها الدم، ويجر بها المعروف والإحسان إلى أخيك المسلم،\nوتدفع عنه الكريهة \".\nضعيف\nأخرجه ابن الأعرابي في \" المعجم \" (ق ١٩٤/١): نا عبد الله (يعني ابن أيوب\nالمخرمي): نا مروان (يعني ابن جعفر بن سعد بن سمرة): حدثني محمد بن هاني\nعن محمد بن يزيد عن المستلم بن سعيد عن أبي بكر عن الحسن عن سمرة مرفوعا.\nوأخرجه البيهقي في \" الشعب \" (٢/٤٥٣/١) من طريق أخرى عن مروان به،","vol":"3","page":632},{"text":"لكن سقط\nمنه بعض رجال إسناده.\nقلت: وهذا إسناد ضعيف جدا، فيه علل:\nالأولى: عنعنة الحسن، وهو البصري، فقد كان مدلسا.\nالثانية: ضعف أبي بكر، وهو الهذلي، قال الحافظ:\n\" متروك الحديث \".\nالثالثة: جهالة حال محمد بن هاني، وهو والد أبي بكر الأثرم، ترجمه ابن أبي\nحاتم (٤/١/١١٧) ثم الخطيب (٣/٣٧٠)، ولم يذكرا فيه جرحا ولا تعديلا.\nالرابعة: مروان بن جعفر؛ مختلف فيه، قال أبو حاتم:\n\" صالح الحديث \". وقال ابنه:\n\" صدوق \".\nوخالفهما الأزدي فقال:\n\" يتكلمون فيه \".\nومن أجل هذا القول أورده الذهبي في \" الضعفاء \" فلم يحسن، لأن الأزدي نفسه\nمتكلم فيه، فلا يعتد بقوله مع مخالفته لأبي حاتم وابنه، نعم قال الذهبي في\nترجمة مروان من \" الميزان \":\n\" له نسخة عن قراءته على محمد بن إبراهيم فيها ما ينكر، رواها الطبراني \".\nلكن لعله لم يتفرد به، فقد أخرجه الطبراني في \" الكبير \" (٦٩٦٢) والقضاعي\nفي \" مسند الشهاب \" (ق ١٠٤/١) من طريق محمد بن أبي نعيم الواسطي قال: نا\nمحمد بن يزيد به.\nبيد أن محمدا هذا، وهو ابن موسى بن أبي نعيم، قال الحافظ:\n\" صدوق، لكن طرحه ابن معين \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الطبراني في \" الكبير \"\nوالبيهقي في \" شعب الإيمان \"، وقال المناوي:\n\" قال الهيثمي: فيه أبو بكر الهذلي، ضعيف، ضعفه أحمد وغيره، وقال","vol":"3","page":633},{"text":"البخاري\n: ليس بالحافظ، ثم أورد له هذا الخبر \".\nوأقول: فيه أيضا عند البيهقي مروان بن جعفر السمري، أورده الذهبي في \"\nالضعفاء \" وقال:\n\" قال الأزدي: يتكلمون فيه \"!\n<span data-type=\"title\" id=toc-1452>١٤٤٣ </span>- \" يأتيكم عكرمة بن أبي جهل مؤمنا مهاجرا، فلا تسبوا أباه، فإن سب الميت يؤذي\nالحي، ولا يبلغ الميت، فلما بلغ باب رسول الله ﷺ استبشر\nووثب له رسول الله ﷺ قائما على رجليه، فرحا بقدومه \".\nموضوع\nأخرجه الحاكم (٣/٢٤١) من طريق محمد بن عمر: أن أبا بكر بن عبد الله بن أبي\nسبرة: حدثه موسى بن عقبة عن أبي حبيبة مولى عبد الله بن الزبير عن عبد الله\nابن الزبير قال:\nلما كان يوم فتح مكة، هرب عكرمة بن أبي جهل، وكانت امرأته أم حكيم بنت\nالحارث بن هشام امرأة عاقلة، أسلمت، ثم سألت رسول الله ﷺ\nالأمان لزوجها، فأمرها برده، فخرجت في طلبه، وقالت له: جئتك من عند أوصل\nالناس، وأبر الناس، وخير الناس، وقد استأمنت لك، فأمنك، فرجع معها،\nفلما دنا من مكة، قال رسول الله ﷺ لأصحابه: فذكر الحديث.\nقلت: سكت عليه الحاكم والذهبي، وإسناده واه جدا، بل موضوع، آفته ابن أبي\nسبرة، أومحمد بن عمر، وهو الواقدي، وكلاهما كذاب وضاع، وأبو حبيبة لا\nيعرف، أورده ابن أبي حاتم (٤/٢/٣٤٥٩) فلم يذكر فيه جرحا ولا تعديلا،\nولكنه قال:\n\" أبو حبيبة، مولى الزبير، صاحب عبد الله بن الزبير، روى عن الزبير، روى\nعنه موسى بن عقبة، وأبو الأسود محمد بن عبد الرحمن \".\nقلت: وإنما خرجت هذا الحديث لما فيه من نسبة القيام إلى النبي صلى الله عليه\nوسلم لعكرمة بن أبي جهل، فقد لهج المتأخرون بالاستدلال على جواز بل استحباب\nالقيام للداخل، فأحببت أن أبين وهاءه وأظهر عواره، حتى لا يغتر به من يريد\nانصح لدينه، ولا سيما،","vol":"3","page":634},{"text":"وهو مخالف لما دلت السنة العملية عليه من كراهته\nﷺ لهذا القيام، كما حققته في غير هذا المقام.\nونحوه ما ذكره الأستاذ عزت الدعاس في تعليقه على \" الشمائل \" المحمدية \" (ص -\n١٧٥ - طبع حمص) أن النبي ﷺ كان يقوم لعبد الله بن أم مكتوم -\n(الأصل: ابن أم كلثوم!) ويفرش له رداءه ليجلس عليه ويقول: أهلا بالذي\nعاتبني ربي من أجله، ولا أعلم لهذا الحديث أصلا يمكن الاعتماد عليه، وغاية\nما روي في بعض الروايات في \" الدر المنثور \" أنه ﷺ كان يكرم\nابن أم مكتوم إذا دخل عليه. وهذا إن صح لا يستلزم أن يكون إكرامه صلى الله\nعليه وسلم إياه بالقيام له، فقد يكون بالقيام إليه، أوبالتوسيع له في المجلس\n، أوبإلقاء وسادة إليه، ونحوذلك من أنواع الإكرام المشروع.\nوبهذه المناسبة لا بد لي من التنبيه على بعض الأخطاء التي وقعت للأستاذ\nالمذكور في تعليقه على حديث أنس: \" لم يكن شخص أحب إليهم من رسول الله\nﷺ، وكانوا لا يقومون له لما يعلمون من كراهيته لذلك \"، فقد\nذكر أن هذا الحديث الصحيح لا ينافي القيام لأهل الفضل من الصالحين، والدليل:\n١ - أن النبي ﷺ كان لا يكره قيام بعضهم لبعض.\n٢ - وأنه أمر أسرى بني قريظة فقال لهم: قوموا لسيدكم، يعني سعد بن معاذ.\n٣ - أنه قام لعكرمة بن أبي جهل.\n٤ - وكان يقوم لعدي بن حاتم كلما دخل عليه.\n٥ - وكان يقوم لعبد الله بن أم مكتوم ...\n٦ - وقد ورد أن الصحابة قاموا لرسول الله ﷺ.\nوالجواب: أنه لا يصح شيء من هذه الأدلة مطلقا، وهى على ثلاثة أنواع:\nالأول: ما لا أصل له البتة في شيء من كتب السنة، كالدليل الأول، بل ولا\nعلمت أحدا من العلماء المتقدمين ذكره حديثا، وكأنه رأي رآه بعضهم، فجاء غيره\nفتوهمه حديثا! ويعارضه قول الشيخ علي القاري في \" شرح الشمائل \": إن الأصحاب\nما كان يقوم بعضهم لبعض، واستدل عليه بحديث أنس المذكور آنفا، وهذا هو\nاللائق بهم رضي","vol":"3","page":635},{"text":"الله عنهم، لحرصهم المعروف على الاقتداء به ﷺ\nفي كل كبير وصغير، خلافا لبعض المعاصرين الذين يقولون في مثل هذه المسألة:\nهذه قشور لا قيمة لها! ونحوذلك من العبارات التي تصد الشباب المؤمن عن\nالاقتداء به ﷺ، بل وتحمله على مخالفته، لأن الأمر كما قيل\n: نفسك إن لم تشغلها بالخير شغلتك بالشر!\nالثاني: ما له أصل ولكنه غير ثابت كالدليل الثالث والرابع والخامس، فكل\nذلك مما لا يصح من قبل إسناده والمثال بين يديك، وهو الدليل الثالث، ومثله\nحديث قيامه ﷺ لأخيه في الرضاعة، فهو ضعيف أيضا كما سبق بيانه\nبرقم (١١٢٠)، ومثله قيامه لعدي، وأما الدليل الخاس، فلم أقف عليه كما\nسبق، وقد اعترف غير ما واحد بضعف هذا النوع، منهم ابن حجر الهيتمي، ولكنهم\nركنوا في الرد على من عارضهم بما ذكرنا من الضعف إلى قولهم المعروف بينهم،\nوالواهي عند المحققين من العلماء: \" يعمل بالحديث الضعيف في فضائل الأعمال \"\n! فنقول: فأين الدليل على أن هذا القيام من فضائل الأعمال، حتى يصدق فيه\nقولهم المذكور إن صح؟ ! وقد تنبه لهذا الشيخ القاريء، فقال:\n\" إن هذا الرد مدفوع؛ لأن الضعيف يعمل به في فضائل الأعمال المعروفة في الكتاب\nوالسنة، لكن لا يستدل به على إثبات الخصلة المستحبة \".\nقلت: وهذه حقيقة يغفل عنها جماهير العلماء والمؤلفين، فضلا عن غيرهم،\nوبيانه مما لا يتسع له المجال هنا.\nوالنوع الثالث والخير: ما له أصل أصيل من حيث الثبوت، ولكن طرأ عليه شيء\nمن التحريف والتغيير لفظا أومعنى أوكليهما معا ولوبدون قصد، من ذلك\nالدليل الثاني؛ فقد وقع فيه تحريفان: قديم وحديث، أما القديم، فهو أن نص\nالحديث في البخاري وغيره: \" قوموا إلى سيدكم \" فجعله السيد عزت وغيره \" ...\nلسيدكم \"، وتأكد التحريف برواية أخرى قوية بلفظ: \" قوموا إلى سيدكم فأنزلوه\n\" وهذا مفصل في \" الصحيحة \" (رقم - ٦٧) فلا نطيل القول فيه.\nوأما التحريف الجديد، فقد اختص به السيد المذكور، وهو قوله: أنه صلى الله\nعليه وسلم أمر","vol":"3","page":636},{"text":"أسرى بني قريظة.. والحقيقة أن الأمر كان موجها إلى الأنصار\nالذين هم قوم سعد وهو أميرهم وسيدهم فعلا، وأنه كان لإنزاله لأنه كان مريضا\n، ولذلك جاء النص: \" قوموا إليه \" وليس: \" قوموا له \" وأكده زيادة الرواية\nالأخرى: \" فأنزلوه \" فلا علاقة للحديث بموضع النزاع.\nومن ذلك قيامه ﷺ إلى ابنته فاطمة إذا دخلت عليه، وقيامها\nإليه ﷺ إذا دخل عليها، فإنه صحيح الإسناد، ولكن ليس في\nالقيام المتنازع فيه، لأنه قام إليها ليجلسها في مجلسه، وقامت إليه لتجلسه\nفي مجلسها، وهذا مما لا خلاف فيه. ألست ترى القائلين باستحباب القيام\nالمزعوم لا يقوم أحدهم لابنه ولوكان عالما فاضلا؟ ! بل قال العصام الشافعي\nكما في شرح المناوي على \" الشمائل \".\n\" وقد اتفق الناس في القديم والحديث على استهجان قيام الوالد لولده، وإن\nعظم، ولووقع ذلك من بعض الآباء لاتخذه الناس ضحكة وسخروا منه \"!\nوخلاصة القول أنه لا يوجد دليل صحيح صريح في استحباب هذا القيام، والناس\nقسمان: فاضل ومفضول، فمن كان من القسم الأول فعليه أن يقتدي بالنبي صلى الله\nعليه وسلم فيكره القيام من غيره له، ومن كان من القسم الآخر، فعليه أن يقتدي\nبأصحابه ﷺ، فلا يقوم لمن كان من القسم الأول فضلا عن غيره!\nويعجبني في هذا الصدد ما ذكره الشيخ جسوس في شرحه على \" الشمائل \" نقلا عن ابن\nرشد في \" البيان \" قال:\n\" القيام للرجل على أربعة أوجه:\n١ - وجه يكون فيه محظورا لا يحل، وهو أن يقوم إكبارا وتعظيما وإجلالا لمن\nيحب أن يقام له تكبرا وتجبرا على القائمين له.\n٢ - ووجه يكون فيه مكروها، وهو أن يقوم إكبارا وتعظيما وإجلالا لمن لا يحب\nأن يقام له، ولا يتكبر على القائمين له، فهذا يكره للتشبه بفعل الجبابرة\nوما يخشى أن يدخله من تغيير نفس المقوم له.\n٣ - ووجه يكون فيه جائزا، وهو أن يقوم تجلة وإكبارا لمن لا يريد ذلك،\nولا يشبه","vol":"3","page":637},{"text":"حاله حال الجبابرة، ويؤمن أن تتغير نفس المقوم له لذلك، وهذه صفة\nمعدومة إلا فيمن كان بالنبوة معصوما.\n٤ - ووجه يكون فيه حسنا، وهو أن يقوم إلى القادم عليه من سفر فرحا بقدومه\nيسلم عليه، أوالقادم عليه المصاب بمصيبة ليعزيه بمصابه، وما أشبه ذلك،\nفعلى هذا يتخرج ما ورد في هذا الباب من الآثار، ولا يتعارض شيء منها \".\nولقد صدق ﵀ وأحسن مثواه.\n<span data-type=\"title\" id=toc-1453>١٤٤٤ </span>- \" المدينة خير (وفي رواية: أفضل) من مكة \".\nباطل\nرواه البخاري في \" التاريخ الكبير \" (١/١/١٦٠/٤٧٦) والمفضل الجندي في \"\nفضائل المدينة \" (رقم ١٢ من منسوختي) والطبراني في \" الكبير \" (٤٤٥٠) عن\nمحمد بن عبد الرحمن العامري عن يحيى بن سعيد عن عمرة بنت عبد الرحمن قالت: خطب\nمروان بن الحكم بمكة، فذكر مكة وفضلها، فأطنب فيها، ورافع بن خديج عند\nالمنبر فقال: ذكرت مكة وفضلها وهي على ما ذكرت، ولم أسمعك ذكرت المدينة،\nأشهد لسمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا سند ضعيف، علته محمد بن عبد الرحمن العامري، وهو الرداد، قال\nأبو حاتم:\n\" ليس بقوي \".\nوقال أبو زرعة:\n\" لين \".\nوقال ابن عدي:\n\" رواياته ليست محفوظة \".\nثم ساق له أحاديث هذا أحدها، وقال الذهبي بعد أن ذكره:\n\" ليس هو بصحيح، وقد صح: صلاة في مكة ... \".\nيشير إلى حديث \" أن الصلاة في مكة أفضل من الصلاة في المدينة \" فكيف تكون\nالمدينة أفضل من مكة؟ ويعارضه أيضا قوله ﷺ لمكة:","vol":"3","page":638},{"text":"\" والله إنك لخير أرض الله، وأحب أرض الله إلى الله.. \".\nوهو مخرج في المشكاة (٢٧٢٥) .\nوالحديث ضعفه أيضا عبد الحق في \" أحكامه \" (١٠٨/٢) فقال:\n\" ومحمد بن عبد الرحمن هذا ليس حديثه بشيء عندهم \".\nوالحديث ذكره السيوطي في \" الجامع \" من رواية الطبراني في \" الكبير \"\nوالدارقطني في \" الأفراد \" عن رافع، وقال في رسالته \" الحجج المبينة في\nالتفضيل بين مكة والمدينة \" (ق ٦٨/٢):\n\" وهو ضعيف، كما قال ابن عبد البر \".\n<span data-type=\"title\" id=toc-1454>١٤٤٥ </span>- \" إني سألت ربي ﷿ فقلت: اللهم إنك أخرجتني من أحب أرضك إلي، فأنزلني أحب\nالأرض إليك، فأنزلني المدينة \".\nموضوع\nأخرجه الحاكم (٣/٢٧٧ - ٢٧٨) من طريق الحسين بن الفرج: حدثنا محمد بن عمر:\nوحدثني الضحاك بن عثمان: أخبرني عبد الله بن عبيد بن عمير: سمعت عبد الرحمن\nابن الحارث بن هشام يحدث عن أبيه قال:\n\" رأيت رسول الله ﷺ في حجته، وهو واقف على راحلته، وهو\nيقول:\n\" والله إنك لخير الأرض وأحب الأرض إلى الله، ولولا أني أخرجت منك ما خرجت \"\n. قال: فقلت: يا ليتنا لم نفعل، فارجع إليها فإنها منبتك ومولدك، فقال\nرسول الله ﷺ ... \" فذكره.\nأخرجه الحاكم في ترجمة الحارث بن هشام هذا ﵁، وسكت عن إسناده، هو\nوالذهبي، وهو إسناد هالك، آفته محمد بن عمر، وهو الواقدي، فإنه كذاب،\nكما قال غير واحد من الأئمة، على أن الراوي عنه الحسين بن فرج قريب منه، فقد\nأورده الذهبي في \" الضعفاء والمتروكين \" وقال:\n\" قال ابن معين: يسرق الحديث \".\nوقال في \" الميزان \":","vol":"3","page":639},{"text":"\" قال ابن معين: كذاب يسرق الحديث، ومشاه غيره، وقال أبو زرعة: ذهب حديثه \".\nقال الحافظ في \" اللسان \":\n\" قوله: مشاه غيره، ما علمت من عنى \".\nثم نقل عن جمع آخر من الأئمة تضعيفه، وعن أبي حاتم أنه تركه.\nوالحديث له طريق أخرى عند الحاكم أيضا (٣/٣) عن موسى الأنصاري: حدثنا سعد\nابن سعيد المقبري: حدثني أخي عن أبي هريرة ﵁ أن رسول الله صلى الله\nعليه وسلم قال: فذكره، وقال:\n\" رواته مدنيون من بيت أبي سعيد المقبري \".\nوتعقبه الذهبي بقوله:\n\" لكنه موضوع، فقد ثبت أن أحب البلاد إلى الله مكة، وسعد ليس بثقة \".\nقلت: تعصيب الجناية بأخيه عبد الله أولى، فإنه أشد ضعفا من سعد، وقد\nأوردهما الذهبي في \" الضعفاء \"، فقال في سعد:\n\" مجمع على ضعفه \".\nوقال في أخيه:\n\" تركوه \".\nوقد قال أبو حاتم في الأول منهما:\n\" هو في نفسه مستقيم، وبليته أنه يحدث عن أخيه عبد الله، وعبد الله ضعيف،\nولا يحدث عن غيره \".\nوموسى الأنصاري لم أعرفه، ويحتمل أنه موسى بن شيبة بن عمرو الأنصاري السلمي\nالمدني، قال أحمد:\n\" أحاديثه مناكير \".\nوقال أبو حاتم:\n\" صالح الحديث \".","vol":"3","page":640},{"text":"<span data-type=\"title\" id=toc-1455>١٤٤٦ </span>- \" حد الساحر ضربة بالسيف \".\nضعيف\nأخرجه الترمذي (١/٢٧٦) والدارقطني (ص ٣٣٦) والحاكم (٤/٣٦٠) والطبراني\nفي \" المعجم الكبير \" (رقم - ١٦٦٥) والرامهرمزي في \" الفاصل \" (ص ١٤١)\nوابن عدي في \" الكامل \" (٨/٢) وعنه البيهقي (٨/١٣٦) من طريق إسماعيل بن\nمسلم المكي عن الحسن عن جندب قال: قال رسول الله ﷺ:\nفذكره.\nوقال الترمذي:\n\" لا نعرفه مرفوعا إلا من هذا الوجه، وإسماعيل بن مسلم المكي يضعف في الحديث\n، والصحيح عن جندب موقوف \".\nوأما الحاكم فقال:\n\" صحيح الإسناد؛ وإن كان الشيخان تركا حديث إسماعيل بن مسلم؛ فإنه غريب صحيح \"!\nقلت: ووافقه الذهبي! وهذا هو الغريب حقا، فإن الذهبي نفسه قد أورد إسماعيل\nهذا في \" الضعفاء والمتروكين \" وقال:\n\" متفق على ضعفه \". وقال في \" الكاشف \": \" ضعفوه، وتركه النسائي \".\nوقد وجدت له متابعا، يرويه محمد بن الحسن بن سيار أبو عبد الله: حدثنا خالد\nالعبدي عن الحسن به.\nأخرجه الطبراني (١٦٦٦) وأبو سهل القطان في \" حديثه \" (٤/٢٤٥/٢) .\nلكنها متابعة واهية، فإن خالدا هذا، لم أجد من ترجمه، وكذلك الراوي عنه،\nفلا يعضد بها، على أن مدار الطريقين على الحسن، وهو مدلس وقد عنعن. ولذلك\nفمن رام تحسين الحديث فما أحسن، لا سيما والصحيح عن جندب موقوف كما تقدم عن\nالترمذي، وقد أخرجه الحاكم (٤/٣٦١) من طريق أشعث بن عبد الملك عن الحسن:\n\" أن أميرا من أمراء الكوفة دعا ساحرا يلعب بين يدي الناس فبلغ جندب، فأقبل\nبسيفه، واشتمل عليه، فلما رآه ضربه بسيفه، فتفرق الناس عنه، فقال: أيها\nالناس لن تراعوا، إنما أردت الساحر - فأخذه الأمير فحبسه. فبلغ ذلك سلمان،\nفقال: بئس ما صنعا! لم يكن ينبغي لهذا وهو إمام يؤتم به يدعوساحرا يلعب بيد\nيديه، ولا ينبغي لهذا","vol":"3","page":641},{"text":"أن يعاتب أميره بالسيف \".\nقلت: وهذا إسناد موقوف صحيح إلى الحسن. وقد توبع، فقال هشيم: أنبأنا خالد\nالحذاء عن أبي عثمان النهدي:\n\" أن ساحرا كان يلعب عند الوليد بن عقبة، فكان يأخذ سيفه فيذبح نفسه، ولا\nيضره، فقام جندب إلى السيف فأخذه فضرب عنقه، ثم قرأ: \" أفتأتون السحر\nوأنتم تبصرون \".\nأخرجه الدارقطني وعنه البيهقي وابن عساكر في \" تاريخ دمشق \" (٤/١٩/١ و٢)\nوالسياق له من طرق عن هشيم به.\nوهذا إسناد صحيح موقوف، صرح فيه هشيم بالتحديث.\nوله طريق أخرى عند البيهقي عن ابن وهب: أخبرني ابن لهيعة عن أبي الأسود:\n\" أن الوليد بن عقبة كان بالعراق يلعب بين يديه ساحر، وكان يضرب رأس الرجل،\nثم يصيح به، فيقوم خارجا، فيرتد إليه رأسه، فقال الناس: سبحان الله، يحيى\nالموتى! ورآه رجل من صالح المهاجرين، فنظر إليه، فلما كان من الغد، اشتمل\nعلى سيفه فذهب يلعب لعبه ذلك، فاخترط الرجل سيفه فضرب عنقه، فقال: إن كان\nصادقا فليحي نفسه! وأمر به الوليد دينارا صاحب السجن - وكان رجلا صالحا -\nفسجنه، فأعجبه نحوالرجل، فقال: أتستطيع أن تهرب؟ قال: نعم، قال: فاخرج\nلا يسألني الله عنك أبدا \".\nقلت: وهذا إسناد صحيح إن كان أبو الأسود أدرك القصة فإنه تابعي صغير، واسمه\nمحمد بن عبد الرحمن بن نوفل يتيم عروة.\nقلت: ومثل هذا الساحر المقتول، هؤلاء الطرقية الذين يتظاهرون بأنهم من\nأولياء الله، فيضربون أنفسهم بالسيف والشيش، وبعضه سحر وتخييل لا حقيقة له\n، وبعضه تجارب وتمارين، يستطيعه كل إنسان من مؤمن أوكافر إذا تمرس عليه\nوكان قوي القلب، ومن ذلك مسهم النار بأفواههم وأيديهم، ودخولهم التنور،\nولي مع أحدهم في حلب موقف تظاهر فيه أنه من هؤلاء، وأنه يطعن نفسه بالشيش،\nويقبض على الجمر","vol":"3","page":642},{"text":"فنصحته، وكشفت له عن الحقيقة، وهددته بالحرق إن لم يرجع\nعن هذه الدعوى الفارغة! فلم يتراجع، فقمت إليه وقربت النار من عمامته مهددا\n، فلما أصر أحرقتها عليه، وهو ينظر! ثم أطفأتها خشية أن يحترق هو من تحتها\nمعاندا. وظني أن جندبا ﵁، لورأى هؤلاء لقتلهم بسيفه كما فعل\nبذلك الساحر \" ولعذاب الآخرة أشد وأبقى \".\n<span data-type=\"title\" id=toc-1456>١٤٤٧ </span>- \" من خلال المنافق: إذا حدث كذب، وإذا وعد أخلف، وإذا ائتمن خان. ولكن\nالمنافق إذا حدث وهو يحدث نفسه أنه يكذب، وإذا وعد وهو يحدث نفسه أنه يكذب\n(لعله: يخلف)، وإذا ائتمن وهو يحدث نفسه أنه يخون \".\nمنكر بهذا التمام\nأخرجه الطبراني في \" الكبير \" (٦١٨٦) من طريق مهران بن أبي عمر: حدثنا علي\nابن عبد الأعلى عن أبي النعمان: حدثني أبو الوقاص: حدثني سلمان الفارسي\nقال:\n\" دخل أبو بكر وعمر ﵄ على رسول الله ﷺ، فقال\nرسول الله ﷺ: (فذكر الشطر الأول منه) فخرجا من عند\nرسول الله ﷺ وهما ثقيلان، فلقيتهما، فقلت: ما لي أراكما\nثقيلين؟ قالا: حديث سمعناه من رسول الله ﷺ قال: (فذكره)\nقال: أفلا سألتماه؟ قالا: هبنا رسول الله ﷺ. قلت: لكني\nسأسأله. فدخلت على رسول الله ﷺ فقلت: لقيني أبو بكر وعمر،\nوهما ثقيلان. ثم ذكرت ما قالا. فقال: قد حدثتهما، ولم أضعه على الموضع\nالذي يضعانه، ولكن المنافق.. \" الحديث.\nقلت: وإسناده ضعيف، أبو النعمان وأبو وقاص كلاهما مجهول كما قال الترمذي ثم\nالذهبي، ثم العسقلاني. فقول هذا في \" الفتح \":\n\" وإسناده لا بأس به، ليس فيهم من أجمع على تركه \".\nأقول: يكفي في ضعف السند أن يكون فيه مجهول واحد فكيف وهما مجهولان؟ ! فلعل\nالحافظ نسي أولم يستحضر الجهالة التي اعترف بها في \" التقريب \"،","vol":"3","page":643},{"text":"فكون السند\nسالما ممن أجمع على تركه لا يستلزم القول بأنه لا بأس بإسناده كما يخفى على\nالعارفين بهذا العلم. ولذلك ضعف الحديث الترمذي كما يأتي.\nثم إن فيه علة أخرى وهي تفرد ابن عبد الأعلى، وقد قال فيه الذهبي:\n\" صويلح الحديث، قال أبو حاتم: ليس بقوي. وقال أحمد والنسائي: ليس به بأس \".\nوقال في \" الكاشف \":\n\" صدوق، قال أبو حاتم: ليس بالقوي \".\nوقال الحافظ:\n\" صدوق، ربما وهم \".\nقلت: فمثله يترشح ليكون حسنا، فإذا توبع من مثله جزم بحسنه، ولكنه تفرد به\nكما جزم بذلك الذهبي في \" الميزان \".\nوقد اختلف عليه في إسناده فرواه مهران عنه بإسناده المتقدم.\nوخالفه إبراهيم بن طهمان عنه عن أبي النعمان عن أبي وقاص عن زيد بن أرقم عن\nالنبي ﷺ قال:\n\" إذا وعد الرجل أخاه ومن نيته أن يفي له فلم يف ولم يجىء للميعاد فلا إثم\nعليه \".\nأخرجه أبو داود (٤٩٩٥) والترمذي (٢٦٣٥) وقال:\n\" حديث غريب، وليس إسناده بالقوي، علي بن عبد الأعلى ثقة، ولا يعرف أبو\nالنعمان ولا أبو وقاص، وهما مجهولان \".\nولعل رواية ابن طهمان أصح من رواية ابن أبي عمر وهو العطار الرازي، فإن\nالأول أخرج له الشيخان، وقال فيه الحافظ:\n\" ثقة يغرب \".\nوالآخر لم يخرج له الشيخان شيئا، وقال فيه الحافظ:\n\" صدوق له أوهام سيىء الحفظ \"!","vol":"3","page":644},{"text":"وجملة القول أن الحديث ضعيف للجهالة والاضطراب.\nثم إن في قوله: \" ولكن المنافق.. \" إلخ نكارة لمخالفته لحديث أبي هريرة\nوابن عمرو مرفوعا (١) بنحوالشطر الأول منه دون هذه الزيادة المفسرة للمراد بـ\n\" المنافق \"، وهو خلاف المتبادر من إطلاق الحديث الصحيح، فإنه يشمل من كان\nفي نيته أن يفي، ثم لم يف، ومن لم يكن في نيته أن يفعل، خلافا لما نقله\nالحافظ عن الغزالي. والله أعلم.\n<span data-type=\"title\" id=toc-1457>١٤٤٨ </span>- \" احضروا موتاكم، ولقنوهم لا إله إلا الله، وبشروهم بالجنة، فإن الحليم من\nالرجال والنساء يتحيرون عند ذلك المصرع، وإن الشيطان لأقرب ما يكون عند ذلك\nالمصرع، والذي نفسي بيده لا تخرج نفس عبد من الدنيا حتى يألم كل عرق منه على\nحياله \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٥/١٨٦) من طريق إسماعيل بن عياش عن أبي معاذ\nعتبة بن حميد عن مكحول عن واثلة بن الأسقع قال: قال رسول الله صلى الله\nعليه وسلم: فذكره وقال:\n\" غريب من حديث مكحول لم نكتبه إلا من حديث إسماعيل \".\nقلت: وهو ضعيف في روايته عن غير الشاميين، وهذه منها، فإن أبا معاذ هذا\nبصري، ومع ذلك ففي حفظه - أعني أبا معاذ - شيء كما يشعر بذلك قول الحافظ فيه:\n\" صدوق له أوهام \".\nومكحول وهو الشامي، وإن كان سمع من واثلة، فإنه موصوف بالتدليس، فمثله\nيتحفظ من حديثه المعنعن كهذا.\nوالحديث أورده السيوطي في زيادته على \" الجامع الصغير \" وسكت عليه في\n_________\n(١) انظر \" مختصر البخاري \" (٢٤ و٢٥) . اهـ","vol":"3","page":645},{"text":"\" الحاوي للفتاوي \" (٢/١١٩) ! وقد ذكر فيه بعضه شاهدا فقال:\n\" وأخرج الحارث بن أبي أسامة في \" مسنده \" من مرسل عطار بن يسار عن النبي\nﷺ قال:\n\" معالجة ملك الموت أشد من ألف ضربة بالسيف، وما من مؤمن يموت إلا وكل عرق\nمنه يألم على حدة، وأقرب ما يكون عدوالله منه تلك الساعة. مرسل جيد الإسناد \".\n(فائدة): وأما ما نقله الغزالي في \" الدرة الفاخرة في كشف علوم الآخرة \" من\nفتنة الموت، وأن إبليس لعنه الله وكل أعوانه يأتون الميت على صفة أبو يه على\nصفة اليهودية، فيقولان له: مت يهوديا، فإن انصرف عنهم جاء أقوام آخرون على\nصفة النصارى حتى يعرض عليه عقائد كل ملة، فمن أراد الله هدايته أرسل إليه\nجبريل فيطرد الشيطان وجنده، فيبتسم الميت ... إلخ، فقال السيوطي:\n\" لم أقف عليه في الحديث \".\n<span data-type=\"title\" id=toc-1458>١٤٤٩ </span>- \" من قرأ في إثر وضوئه: \" إنا أنزلناه في ليلة القدر \" مرة واحدة كان من\nالصديقين، ومن قرأها مرتين كتب في ديوان الشهداء، ومن قرأها ثلاثا\nحشره الله محشر الأنبياء \".\nموضوع\nرواه الديلمي في \" مسند الفردوس \" من طريق أبي عبيدة عن الحسن عن أنس قال:\nقال رسول الله ﷺ: فذكره.\nوأبو عبيدة مجهول. كذا في \" الحاوي للفتاوي \" للسيوطي (٢/١١) وفيه علة\nأخرى وهي عنعنة البصري.\nوأما الحديث فلوائح الوضع عليه ظاهرة، وظني أن الآفة من هذا المجهول أوممن\nدونه، لكن السيوطي لم يسق من إسناده إلا ما ذكرت. والله أعلم.\nوقد كنت ذكرت الحديث مختصرا برقم (٦٨) ونقلت عن الحافظ السخاوي أنه قال: \"\nلا أصل له \"، فلما وقفت على لفظه وشيء من سنده بادرت إلى تخريجه والكشف","vol":"3","page":646},{"text":"عن علته، لكي لا يفهم قول السخاوي: \" لا أصل له \" بمعنى لا إسناد له كما هو المتبادر عند المتأخرين.\n<span data-type=\"title\" id=toc-1459>١٤٥٠ </span>- \" ليهبطن عيسى ابن مريم حكما عدلا، وإماما مقسطا، وليسلكن فج [الروحاء]\nحاجا أومعتمرا، أوليثنينهما (١)، وليأتين قبري حتى يسلم علي، ولأردن عليه \".\nمنكر بهذا التمام\nوأخرجه الحاكم (٢/٥٩٥) من طريق يعلى بن عبيد: حدثنا محمد بن إسحاق عن سعيد\nابن أبي سعيد المقبري عن عطاء مولى أم صبية قال: سمعت أبا هريرة يقول:\nقال رسول الله ﷺ: فكذكره، وقال:\n\" صحيح الإسناد، ولم يخرجاه بهذه السياقة \". ووافقه الذهبي.\nوأقول: كلا، بل هو ضعيف، فيه ثلاث علل:\nالأولى: جهالة عطاء هذا قال الذهبي نفسه في ترجمته من \" الميزان \":\n\" لا يعرف، تفرد عنه المقبري \".\nالثانية: عنعنة ابن إسحاق، فإنه مدلس مشهور بذلك.\nالثالثة: الاختلاف عليه في إسناده، فقد قال ابن أبي حاتم في \" العلل \" (٢/٤١٣):\n\" سألت أبا زرعة عن حديث اختلف فيه عن محمد بن إسحاق، فيروي محمد بن سلمة عن\nمحمد بن إسحاق عن سعيد بن أبي سعيد المقبري عن أبيه عن أبي هريرة عن النبي\nﷺ أنه قال: (فذكره) . وروى يونس بن بكير عن محمد بن إسحاق\nعن سعيد المقبري عن عطاء مولى أم صبية عن أبي هريرة عن النبي صلى الله عليه\nوسلم؟ قال أبو زرعة: قد اختلف فيه عن محمد بن سلمة في هذا الحديث، حدثنا\nأحمد بن أبي شعبة، فقال فيه: عن محمد بن سلمة عن ابن إسحاق عن سعيد عن أبيه\nعن أبي هريرة عن النبي ﷺ. قال أبو زرعة: وحدثنا أبو الأصبغ\nعبد العزيز بن يحيى الحراني عن محمد بن سلمة عن ابن\n_________\n(١) الأصل: \" بنيتهما \". والتصحيح من \" صحيح مسلم \". اهـ.","vol":"3","page":647},{"text":"إسحاق عن عطاء مولى أم صبية\nعن أبي هريرة عن النبي ﷺ. وهذا أصح \".\nقلت: ويؤيده رواية يعلى بن عبيد عن ابن إسحاق به. والله أعلم.\nوإنما أوردت الحديث هنا، من أجل شطره الثاني، وأما شطره الأول فصحيح،\nأخرجه مسلم (٤/٦٠) وغيره من طريق أخرى عن أبي هريرة عن النبي صلى الله عليه\nوسلم قال:\n\" والذي نفسي بيده، ليهلن ابن مريم.. \" الحديث دون قوله: \" وليأتين قبري..\n<span data-type=\"title\" id=toc-1460>١٤٥١ </span>- \" ليس صدقة أعظم أجرا من الماء \".\nضعيف جدا\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٢/١/١٥٢ - طبع دمشق) من طريق البيهقي\nبسنده عن داود بن عطاء عن يزيد بن عبد الملك بن المغيرة النوفلي عن أبيه عن\nيزيد بن خصيفة عن يزيد بن رومان عن سعيد بن أبي سعيد عن أبي هريرة عن النبي\nﷺ قال: فذكره.\nومن طريق البيهقي أورده السيوطي في \" الجامع الصغير \"، فقال المناوي:\n\" رمز لحسنه (!) وفيه داود بن عطاء أورده الذهبي في \" الضعفاء والمتروكين \"\nوقال:\n\" قال البخاري: متروك \".\nويزيد بن عبد الملك النوفلي ضعفوه.\nوسعيد بن أبي سعيد قال ابن عدي: \" مجهول \". انتهى كلام المناوي.\nقلت: سعيد هذا هو المقبري ما في ذلك ريب، وهو معروف بالإكثار من الرواية عن\nأبي هريرة، وهو ثقة، لا دخل له في هذا الحديث، وإنما العلة من اللذين\nذكرهما قبله.\nوقال في \" التيسير \":\n\" وإسناده ضعيف، وقول المؤلف: \" حسن \" ممنوع \".","vol":"3","page":648},{"text":"<span data-type=\"title\" id=toc-1461>١٤٥٢ </span>- \" خمس ليال لا ترد فيهن الدعوة: اول ليلة من رجل، وليلة النصف من شعبان،\nوليلة الجمعة، وليلة الفطر، وليلة النحر \".\nموضوع\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١٠/٢٧٥ - ٢٧٦) من طريق أبي سعيد بندار بن\nعمر بن محمد الروياني بسنده عن إبراهيم بن أبي يحيى عن أبي قعنب عن أبي أمامة\nقال: قال رسول الله ﷺ.\nأورده في ترجمة بندار هذا، وروى عن عبد العزيز النخشبي أنه قال:\n\" لا تسمع منه، فإنه كذاب \".\nقلت: وإبراهيم بن أبي يحيى كذاب أيضا كما قال يحيى وغيره. وهو من شيوخ\nالشافعي الذين خفي عليه حالهم.\nوأبو قعنب، لم أعرفه.\nوالحديث أورده السيوطي في \" الجامع \" من هذا الوجه فأساء! ويبدو أن المناوي\nلم يقف على إسناده، فلم يتكلم عليه بشيء، ولكنه قال:\n\" ورواه عن أبي أمامة أيضا الديلمي في \" الفردوس \"، فما أوهمه صنيع المصنف من\nكونه لم يخرجه أحد ممن وضع لهم الرموز غير سديد، ورواه البيهقي من حديث ابن\nعمر، وكذا ابن ناصر والعسكري. قال ابن حجر: وطرقه كلها معلولة \".\nقلت: ومن هذه الطرق ما أخرجه أبو بكر بن لال في \" أحاديث أبي عمران الفراء \"\n(ق ٦٤/٢) وابن عساكر أيضا (٣/٢١٧/٢) من طريق إبراهيم بن محمد بن برة\nالصنعاني: حدثنا عبد القدوس بن الحجاج بن مرداس: حدثنا إبراهيم بن أبي يحيى\nعن ابن معتب عن أبي أمامة به.\nكذا وقع عند ابن لال: \" ابن معتب \"، وعن ابن عساكر: \" أبو قعيب \" وعنده في\nالطريق الأولى: \" أبي قعنب \"، وكل ذلك مما لم يوجد، ولعل الصواب أبو معتب\nوهو ابن عمرو الأسلمي، ذكره أبو حاتم في \" الصحابة \" ولا يثبت كما قال ابن\nمنده.\nوعبد القدوس بن الحجاج الظاهر أنه أبو المغيرة الخولاني وهو ثقة، لكني لم أر\nمن سمى جده مرداسا.","vol":"3","page":649},{"text":"وأما الراوي عنه ابن برة، فلم أعرفه، ولم يترجمه الحافظ في \" التبصير \"\nكعادته.\nوبالجملة فمدار هذه الطريق على إبراهيم بن أبي يحيى الكذاب.\nثم رأيته في \" مسند الفردوس \" في نسخة مصورة مخرومة (ص ١٣٠) من طريق إبراهيم\nابن محمد بن مرة (كذا) الصنعاني: حدثنا عبد القدوس بن مرداس: حدثنا إبراهيم\nابن أبي يحيى به.\nوفي \" الجرح والتعديل \" (٣/١/٥٦):\n\" عبد القدوس بن إبراهيم بن عبيد الله بن مرداس العبدري من بني عبد الدار\nالصنعاني روى عن إبراهيم بن عمر الصنعاني. روى عنه إسماعيل بن أبي أويس حديث\nالمائدة \".\nفلعله هو هذا، لكن وقع منسوبا لجده، وقوله في الطريق المتقدمة: \" ابن\nالحجاج \" من زيادات بعض النساخ.\nثم إن في \" الديلمي \": \" أبي قعنب \" كما في الطريق الأولى. والله أعلم.\n<span data-type=\"title\" id=toc-1462>١٤٥٣ </span>- \" سادة السودان أربعة: لقمان الحبشي، والنجاشي، وبلال، ومهجع \".\nضعيف\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١٠/١/٣٣٠) من طريق أحمد بن شبويه: نا\nسليمان بن صالح: حدثني عبد الله يعني ابن المبارك عن عبد الرحمن بن يزيد بن\nجابر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله؛ فيه أحمد بن شبويه مجهول كما قال\nالحافظ في \" اللسان \"، وساق له حديثا من روايته عن محمد بن سلمة بإسناده إلى\nابن عباس وقال:\n\" والحديث باطل مركب على هذا الإسناد، والآفة منه أومن شيخه، فإنه ضعيف \".\nوالحديث أورده السيوطي في \" الجامع \" من طريق ابن عساكر، ويبدو أن المناوي\nلم يتنبه لهذه الجهالة، فقال مستدركا عليه:","vol":"3","page":650},{"text":"\" ابن عساكر في \" تاريخه \" في ترجمة بلال من طريق ابن المبارك مصرحا فلوعزاه\nالمصنف إليه لكان أولى \"!\nقلت: كيف يصح عزوه إليه، والسند غير صحيح إليه، وهو لم يخرجه - فيما علمت\n- في شيء من مصنفاته الثابتة النسبة إليه، مثل \" الزهد \" مثلا؟ !\nوقد روي من وجه آخر معضلا بلفظ:\n\" خير السودان أربعة: لقمان، والنجاشي، وبلال، ومهجع \".\n<span data-type=\"title\" id=toc-1463>١٤٥٤ </span>- \" خير السودان أربعة: لقمان، والنجاشي، وبلال، ومهجع \".\nضعيف\nأخرجه ابن عساكر (١٠/٣٣٠/٣٣١) من طريق أبي صالح عن معاوية عن الأوزاعي\nقال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد معضل كما قال السيوطي في \" الجامع \" لأن الأوزاعي واسمه\nعبد الرحمن بن عمرو من أتباع التابعين.\nقلت: والسند إليه فيه ضعف لأن؛ أبا صالح وهو عبد الله أبي صالح كاتب الليث\nمتكلم فيه من قبل حفظه. قال الحافظ:\n\" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nوقد روي الحديث عن الأوزاعي موصولا بلفظ آخر وهو:","vol":"3","page":651},{"text":"<span data-type=\"title\" id=toc-1464>١٤٥٥ </span>- \" خير السودان ثلاثة: لقمان، وبلال، ومهجع مولى رسول الله صلى الله عليه\nوسلم \".\nمنكر\nأخرجه الحاكم (٣/٢٨٤): أخبرني إسماعيل بن محمد بن الفضل الشعراني: حدثنا\nجدي: حدثنا الحكم عن الهقل بن زياد عن الأوزاعي: حدثني أبو عمار عن واثلة\nابن الأسقع ﵁ قال: قال رسول الله ﷺ: فذكره،\nوقال:\n\" صحيح الإسناد \".\nوتعقبه الذهبي بقوله:","vol":"3","page":651},{"text":"\" كذا قال: \" مولى رسول الله ﷺ \" ولا أعرف ذا \".\nقلت: يشير إلى نكارة هذا القول، ولكنه لم يتكلم على الإسناد بشيء فأوهم\nسلامته من قادح، وليس كذلك، فإن إسماعيل الشعراني هذا قد أورده الذهبي نفسه\nفي \" الميزان \" وقال:\n\" من شيوخ الحاكم، قال الحاكم: ارتبت في لقيه بعض الشيوخ. ثم قال: حدثنا\nإسماعيل: حدثنا جدي.. \".\nقلت: فذكر له بإسناد آخر عن أنس حديث \" طلب العلم فريضة على كل مسلم \" وقال:\n\" غريب فرد \".\nفكأن الحاكم يشير بهذا إلى شكه في سماع إسماعيل من جده الفضل.\nوالفضل نفسه فيه كلام أيضا، فقد قال ابن أبي حاتم (٣/٢/٦٩):\n\" كتبت عنه بالري، وتكلموا فيه \".\nومن أجل هذا ذكره الذهبي أيضا في \" الميزان \" لكنه أتبع ذلك بقوله:\n\" وقال الحاكم: كان أديبا فقيها عابدا، عارفا بالرجال، كان يرسل شعره. قلت\n: عرف بالشعراني، وهو ثقة، لم يطعن فيه بحجة، وقد سئل عنه الحسين القتباني\n؟ فرماه بالكذب. قال: وسمعت أبا عبد الله بن الأخرم يسأل عنه، فقال: صدوق\nإلا أنه كان غاليا في التشيع قلت: مات سنة اثنتين وثمانين ومائتين \".\nقلت: وبالجملة فعلة هذا الإسناد، إنما هي إسماعيل الشعراني، فإنه مع تكلم\nالحاكم في سماعه لا أعلم أحدا وثقه. مع النكارة التي في متنه، كما تقدم عن\nالذهبي، وتبعه على ذلك الحافظ فإنه أورد مهجعا هذا في القسم الأول من \"\nالإصابة \" وقال:\n\" هو مولى رسول الله ﷺ. ذكره الحاكم في \" صحيحه \" من طريق\nالهقل بن زياد.. (فذكر الحديث وقال:) قلت: وأخشى أن يكون الذي بعده \".\nقلت: والذي بعده:\n\" مهجع العكي مولى عمر بن الخطاب. قال ابن هشام: أصله من (عك)، فأصابه\nسباء، فمن عليه عمر فأعتقه، وكان من السابقين إلى الإسلام، وشهد بدرا","vol":"3","page":652},{"text":"واستشهد بها، وقال موسى بن عقبة: كان أول من قتل ذلك اليوم \".\nفقد أخطأ الشعراني فجعل مهجعا هذا حبشيا مولى رسول الله ﷺ،\nوهو عكي عربي مولى عمر. والله أعلم.\n<span data-type=\"title\" id=toc-1465>١٤٥٦ </span>- \" إن الرحمة لا تنزل على قوم فيهم قاطع رحم \".\nضعيف جدا\nأخرجه البخاري في \" الأدب المفرد \" (٦٣) وكذا الطبراني في \" الكبير \" وابن\nعدي (ق ١٥٥/٢) من طريق سليمان أبي إدام قال: سمعت عبد الله بن أبي أوفى يقول\n: عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد واه جدا، سليمان هذا وهو ابن زيد المحاربي قال ابن معين:\n\" ليس بثقة، كذاب، ليس يسوى حديثه فلسا \".\nوقال النسائي:\n\" متروك الحديث \".\nوقال أبو حاتم:\n\" ليس بقوي \".\nوقال الهيثمي في \" المجمع \" (٨/١٥١):\n\" رواه الطبراني، وفيه أبو إدام المحاربي وهو كذاب \".","vol":"3","page":653},{"text":"<span data-type=\"title\" id=toc-1466>١٤٥٧ </span>- \" من سأل في المساجد فاحرموه \".\nلا أصل له\nكما قال السيوطي في \" الحاوي للفتاوي \" (١/١٢٠)، وهو من الأحاديث التي وقعت\nفي كتاب \" المدخل \" لابن الحاج (١/٣١٠)، وكم فيه من الأحاديث الضعيفة\nوالموضوعة، وما لا أصل له، وهو في هذا شبيه بكتاب \" الإحياء \" للغزالي،\nكما لا يخفى على من درس الكتابين من أهل العلم.\nثم قال السيوطي:\n\" وإنما قلنا بالكراهة أخذا من حديث النهي عن نشد الضالة في المسجد، ويلحق\nبه ما في معناه، من البيع والشراء ونحوها، وكراهة رفع الصوت في","vol":"3","page":653},{"text":"المسجد بالعلم وغيره \".\nوقد استدل السيوطي على جواز السؤال والتصدق عليه في المسجد بالحديث الآتي\nوقواه، ولما كان ضعيف الإسناد كان لا بد من أن أورده لأكشف عن علته فقلت:\n\" هل منكم أحد أطعم اليوم مسكينا؟ فقال أبو بكر ﵁: دخلت المسجد\nفإذا أنا بسائل، فوجدت كسرة خبز في يد عبد الرحمن، فأخذتها منه، فدفعتها\nإليه \".\n<span data-type=\"title\" id=toc-1467>١٤٥٨ </span>- \" هل منكم أحد أطعم اليوم مسكينا؟ فقال أبو بكر ﵁: دخلت المسجد\nفإذا أنا بسائل، فوجدت كسرة خبز في يد عبد الرحمن، فأخذتها منه، فدفعتها\nإليه \".\nمنكر\nأخرجه أبو داود (١/٢٦٥) والحاكم (١/٤١٢) وعنه البيهقي (٤/١٩٩) من طريق\nمبارك بن فضالة عن ثابت البناني عن عبد الرحمن بن أبي ليلى عن عبد الرحمن بن\nأبي بكر قال: قال رسول الله ﷺ: فذكره. وقال الحاكم:\n\" صحيح على شرط مسلم \"! ووافقه الذهبي!\nقلت: وهذا من عجائبهما، ولا سيما الذهبي؛ فإنه أورد المبارك هذا في \"\nالضعفاء والمتروكين \" وقال:\n\" ضعفه أحمد والنسائي، وكان يدلس \".\nفأنت تراه قد عنعنه، ثم هو مع ذلك ليس من رجال مسلم! ! ومن هذا تعلم أن قول\nالنووي في \" شرح المهذب \":\n\" رواه أبو داود بإسناد جيد \" ليس بجيد وإن أقره السيوطي في \" الحاوي للفتاوي\n\" (١/١١٨) ! !\nومما يؤكد ضعف الحديث بهذا السياق أنه قد صح من حديث أبي هريرة مرفوعا نحوه.\nوليس فيه أن تصدق أبي بكر ﵁ كان في المسجد، أخرجه مسلم وغير،\nوهو مخرج في الكتاب الآخر \" الصحيحة \" (رقم ٨٨) .\nوإذا عرفت ذلك فلا يستقيم استدلال السيوطي بالحديث على أن الصدقة على السائل\nفي المسجد ليست مكروهة، وأن السؤال فيه ليس بمحرم، والله أعلم.","vol":"3","page":654},{"text":"<span data-type=\"title\" id=toc-1468>١٤٥٩ </span>- \" ليس لقاتل وصية \".\nموضوع\nرواه الطبراني في \" الأوسط \" (١/١٥٢/٢ - مجمع البحرين) والدارقطني في \" سننه\n\" (٤/٢٣٦/١١٥) والبيهقي (٦/٢٨١) عن بقية عن مبشر بن عبيد عن حجاج بن أرطاة\nعن عاصم عن زر عن علي، وقال الطبراني:\n\" لا يروى عن علي إلا بهذا الإسناد، تفرد به بقية \".\nقلت: وهو مدلس، ومثله حجاج بن أرطاة، لكن الآفة من الذي بينهما، وبه\nأعله الدارقطني فقال:\n\" مبشر بن عبيد متروك الحديث يضع الحديث \".\nوقال البيهقي:\n\" تفرد به مبشر بن عبيد الحمصي وهو منسوب إلى وضع الحديث، وإنما ذكرت هذا\nالحديث لتعرف روايته \".\nقلت: وقال الإمام أحمد:\n\" روى عنه بقية وأبو المغيرة أحاديث موضوعة كذب \".\nوقال مرة:\n\" يضع الحديث \".\nوقال البخاري:\n\" منكر الحديث \".\nوقال ابن حبان في \" الضعفاء والمتروكين \" (٣/٣٠):\n\" روى عن الثقات الموضوعات، لا يحل كتب حديثه إلا على جهة التعجب \".\nومما ذكرنا عن هؤلاء الأئمة يظهر تقصير الهيثمي أوتساهله في قوله في \" المجمع\n\" (٤/٢١٤):\n\" رواه الطبراني في \" الأوسط \" وفيه بقية، وهو مدلس \"!\nوأسوأ منه عملا السيوطي؛ فإنه أورد الحديث في \" الجامع الصغير \" الذي نص في\nمقدمته أنه صانه عما تفرد به وضاع أوكذاب! وقد تعقبه المناوي في \" فيض القدير \" بقوله:","vol":"3","page":655},{"text":"\" قال (يعني الذهبي) في \" المهذب \":\n(فيه مبشر بن عبيد؛ منسوب إلى الوضع، وقال أحمد: أحاديثه منكرة، وقال\nالبخاري: منكر الحديث) \".\nفمن العجيب حقا أن يتساهل المناوي أيضا وبعد أن نقل هذا، فيقول في \" التيسير \": \" ضعيف؛ لضعف مبشر (الأصل: بشر) بن عبيد \"!\n<span data-type=\"title\" id=toc-1469>١٤٦٠ </span>- \" الله الله فيمن ليس له [ناصر] إلا الله \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (ق ١٣٧/١): حدثنا أحمد بن عمر بن المهلب أبو\nالطيب المصري: حدثنا عيسى بن إبراهيم بن مثرود: حدثنا رشدين بن سعد عن\nإبراهيم بن نشيط عن ابن حجيرة الأكبر عن أبي هريرة. قال رسول الله\nﷺ: فذكره. وقال:\n\" وهذا الحديث كتبته عن جماعة عن عيسى بن مثرود، ولم يقل في هذا الإسناد أحد\n: \" عن أبي هريرة \" إلا ابن المهلب هذا، وغيره يرسله \".\nقلت: وابن المهلب هذا لم أجد له ترجمة، والإسناد ضعيف مسندا ومرسلا،\nوعيسى بن إبراهيم بن مثرود ذكره ابن أبي حاتم (٣/١/٢٧٢) برواية ابن خزيمة\nعنه، ولم يذكر فيه جرحا ولا تعديلا.\nوشيخه رشدين بن سعد معروف بالضعف لسوء حفظه، وفي \" التقريب \":\n\" ضعيف، رجح أبو حاتم عليه ابن لهيعة. وقال ابن يونس: كان صالحا في دينه،\nفأدركته غفلة الصالحين، فخلط في الحديث \".\nوالحديث قال المناوي في \" الفيض \":\n\" رمز المصنف لضعفه، وهو مما بيض له الديلمي \".\nقلت: ولم يتكلم المناوي على إسناده بشيء، فكأنه لم يقف عليه.","vol":"3","page":656},{"text":"<span data-type=\"title\" id=toc-1470>١٤٦١ </span>- \" كان يقبل بوجهه وحديثه على شر القوم يتألفه بذلك \".\nضعيف\nأخرجه الترمذي في \" الشمائل \" (٢/١٨٩) من طريق محمد بن إسحاق عن زياد بن أبي\nزياد عن محمد بن كعب القرظي عن عمرو بن العاص قال: فذكره وزاد:\n\" فكان يقبل بوجهه وحديثه علي، حتى ظننت أني خير القوم! فقلت: يا رسول الله\n! أنا خير أوأبو بكر؟ فقال: أبو بكر، فقلت: يا رسول الله! أنا خير أم عمر\n؟ فقال: عمر. فقلت: يا رسول الله! أنا خير أم عثمان؟ فقال: عثمان. فلما\nسألت رسول الله ﷺ، فصدقني \".\nقلت: وهذا إسناد ضعيف من أجل عنعنة ابن إسحاق فإنه مدلس معروف بذلك. ولهذا\nفقول الهيثمي في \" المجمع \" (٩/١٥) بعد أن ساق الحديث بتمامه:\n\" رواه الطبراني، وإسناده حسن \".\nففيه نظر بين إلا أن يكون ابن إسحاق قد صرح بالتحديث عند الطبراني. والله أعلم.\nوزياد هذا هو المخزومي المدني وهو ثقة.","vol":"3","page":657},{"text":"<span data-type=\"title\" id=toc-1471>١٤٦٢ </span>- \" فرخ الزنا لا يدخل الجنة \".\nضعيف\nرواه ابن عدي (١٨٩/١): حدثنا حمزة بن داود الثقفي: حدثنا محمد بن زنبور:\nحدثنا عبد العزيز بن أبي حازم عن سهيل عن أبيه عن أبي هريرة مرفوعا وقال:\n\" يعرف بسهيل \".\nقلت: إنما يعرف عنه بلفظ: \" ولد الزنا شر الثلاثة \".\nهكذا أخرجه الطحاوي وأبو داود وغيرهما من طرق عدة عن سهيل به. وفي لفظ\nللطحاوي: \" فرخ الزنا شر الثلاثة \"، لكن في إسناده حسان بن غالب وهو متروك.\nفالمحفوظ اللفظ الذي قبله، ولذلك خرجته في \" الصحيحة \" (٦٧١) .\nوأما هذا فعلته محمد بن زنبور، فإن فيه ضعفا، فلا يقبل منه ما خالف فيه\nالثقات،","vol":"3","page":657},{"text":"وحمزة بن داود الثقفي لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-1472>١٤٦٣ </span>- \" ثلاثة لا يدخلون الجنة، مدمن خمر، وقاطع رحم، ومصدق بالسحر، ومن مات\nمدمنا للخمر سقاه الله ﷿ من نهر الغوطة، قيل: وما نهر الغوطة؟ قال:\nنهر يجري من فروج المومسات، يؤذي أهل النار ريح فروجهم \".\nضعيف\nأخرجه ابن حبان (١٣٨٠ و١٣٨١) والحاكم (٤/١٤٦) وأحمد (٤/٣٩٩) وأبو\nنعيم في \" أحاديث مشايخ أبي القاسم الأصم \" (ق ٣١/١) عن الفضيل بن ميسرة عن\nأبي حريز أن أبا بردة حدثه عن أبي موسى أن النبي ﷺ قال:\nفذكره. وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي، وفيه نظر، فإن أبا حريز هذا، واسمه\nعبد الله بن الحسين، قال الذهبي نفسه في \" الميزان \":\n\" فيه شيء \". ولذلك أورده في \" الضعفاء \" وقال:\n\" قال أبو داود: ليس حديثه بشيء، وقال جماعة: ضعيف، ووثقه أبو زرعة \".\nوفي \" التقريب \":\n\" صدوق يخطىء \".","vol":"3","page":658},{"text":"<span data-type=\"title\" id=toc-1473>١٤٦٤ </span>- \" لا يدخل الجنة صاحب خمس: مدمن خمر، ولا مؤمن بسحر، ولا قاطع رحم، ولا\nكاهن، ولا منان \".\nضعيف\nأخرجه أحمد (٣/١٤ و٨٣) والخطيب في \" الموضح \" (٢/٥٩) بالأولى منها فقط\nوالسهمي في \" تاريخ جرجان \" (٢٥٥) من طريق عطية بن سعد عن أبي سعيد الخدري\nقال: قال رسول الله ﷺ: فذكره.\nقلت: ورجاله ثقات رجال البخاري غير عطية وهو العوفي وهو ضعيف.\nلكن الحديث قد جاء مفرقا في عدة أحاديث، إلا المتعلق منه \" بالكاهن \" فإني لم\nأجد ما يقويه، ولذلك خرجته هنا.","vol":"3","page":658},{"text":"وأما قوله: \" ولا مؤمن بسحر \"، فهو في الحديث الذي قبله. وأما سائره فهو\nمخرج في عدة أحاديث خرجت بعضها في الكتاب الآخر (٦٧٢ - ٦٧٥) .\n<span data-type=\"title\" id=toc-1474>١٤٦٥ </span>- \" من أهان سلطان الله [في الأرض] أهانه الله \".\nضعيف\nأخرجه الطيالسي في \" مسنده \" (رقم ٨٨٧): حدثنا حميد بن مهران عن سعد بن أوس\nعن زياد بن كسيب قال:\n\" خرج ابن عامر فصعد المنبر، وعليه ثياب رقاق، فقال بلال: انظروا إلى\nأميركم يلبس لباس الفساق! فقال أبو بكرة من تحت المنبر: سمعت رسول الله\nﷺ يقول: ... \" فذكره.\nوأخرجه الترمذي (٢/٣٥) عن الطيالسي، وأحمد (٥/٤٢ و٤٩) وابن حبان في \"\nالثقات \" (٤/٢٥٩) والقضاعي في \" مسند الشهاب \" (ق ٣٥/٢) وابن عساكر في \"\nتاريخ دمشق \" (٩/٢٣١/٢) من طرق أخرى عن حميد به وزاد أحمد والقضاعي:\n\" ومن أكرم سلطان الله أكرمه الله \".\nوقال الترمذي:\n\" حديث حسن غريب \".\nكذا قال! وزياد بن كسيب هذا مجهول الحال لم يروعنه غير سعد بن أوس هنا\nومستلم بن سعيد، ولم يوثقه غير ابن حبان، وفي ترجمته ساق الحديث، ولذلك\nقال الحافظ في \" التقريب \":\n\" مقبول \".\nيعني عند المتابعة، وإلا فلين الحديث عند التفرد، ولما لم أجد له متابعا أو\nشاهدا، أوردته في هذه \" السلسلة \".\nوسعد بن أوس هو العدوي أوالعبدي كما في بعض طرق الحديث، قال الحافظ:\n\" صدوق له أغاليط \".\nقلت: وهو غير العبسي، هذا ثقة أخطأ الأزدي في تضعيفه كما قال الحافظ.","vol":"3","page":659},{"text":"وقد روي الحديث بزيادة جملة في أوله بلفظ:\n\" السلطان ظل الله في الأرض \".\nوقد أخرجته فيما يأتي برقم (١٦٦١) .\nثم وجدت لحديث الترجمة شاهدا من حديث أبي بكرة، فنقلته إلى الصحيحة برقم (٢٢٩٧) .\n<span data-type=\"title\" id=toc-1475>١٤٦٦ </span>- \" إن الله ﷿ يقول: أنا الله لا إله إلا أنا، مالك الملوك، وملك الملوك\n، قلوب الملوك في يدي، وإن العباد إذا أطاعوني حولت قلوبهم عليهم بالسخط\nوالنقمة، فساموهم سوء العذاب، فلا تشغلوا أنفسكم بالدعاء على الملوك، ولكن\nاشغلوا أنفسكم بالذكر والتضرع [إلي] أكفكم ملوككم \".\nضعيف جدا\nأخرجه ابن حبان في \" الضعفاء \" (٣/٧٦) والطبراني في \" الأوسط \" (٩١٩٥ -\nبترقيمي) وعنه أبو نعيم في \" الحلية \" (٢/٣٨٨) عن علي بن معبد الرقي:\nحدثنا وهب بن راشد: نا مالك بن دينار عن خلاس بن عمرو عن أبي الدرداء قال\n: قال رسول الله ﷺ: فذكره. وقالا:\n\" لم يروه عن مالك إلا وهب \".\nقلت: وهو ضعيف جدا، قال ابن حبان:\n\" شيخ يروي عن مالك بن دينار العجائب، لا تحل الرواية عنه \".\nوقال الدارقطني:\n\" متروك \".\nوقال أبو حاتم:\n\" منكر الحديث، حدث ببواطيل \".\nقلت: والمقدام ضعيف أيضا، أورده الذهبي في \" الضعفاء \" وقال:\n\" صويلح، قال ابن أبي حاتم: تكلموا فيه، قال ابن القطان: قال الدارقطني:","vol":"3","page":660},{"text":"ضعيف \".\nوالحديث قال الهيثمي (٥/٢٤٩):\n\" رواه الطبراني في \" الأوسط \"، وفيه وهب (الأصل: إبراهيم) بن راشد وهو\nمتروك \".\n<span data-type=\"title\" id=toc-1476>١٤٦٧ </span>- \" ألا أخبركم بشراركم؟ قالوا: بلى يا رسول الله، قال الذي ينزل وحده،\nويمنع رفده، ويجلد عبده \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٤٤٨) والحاكم (٤/٢٦٩ - ٢٧٠) من طريق محمد\nبن معاوية: حدثنا مصادف بن زياد المديني - قال: وأثنى عليه خيرا - قال:\nسمعت محمد بن كعب القرظي.. قال: قال ابن عباس: قال رسول الله صلى الله\nعليه وسلم: فذكره. وسكت عليه وتعقبه الذهبي بقوله:\n\" قلت: محمد بن معاوية كذبه الدارقطني، فبطل الحديث \".\nقلت: ومصادف بن زياد مجهول كما في \" الميزان \".\nوقد وجدت له متابعين ثلاثة:\nالأول: أبو المقدام هشام بن زياد، ولكنه متروك كما قال الذهبي.\nأخرجه الحاكم شاهدا للذي قبله، ولا يصلح لذلك لشدة ضعفه.\nوالثاني: القاسم بن عروة، ولم أعرفه، وفي الطريق إليه أحمد بن عبد الجبار\nالعطاردي وهو ضعيف.\nأخرجه أبو عثمان الصابوني في \" عقيدة السلف \" (ج١/١٢٠ - ١٢١ من المجموعة\nالمنيرية) .\nالثالث: عيسى بن ميمون المدني، وهو ضعيف جدا، قال البخاري:\n\" منكر الحديث \".\nوقال ابن حبان:\n\" يروي أحاديث كلها موضوعات \".\nأخرجه الطبراني في \" المعجم الكبير \" (٣/٩٧/٢) .","vol":"3","page":661},{"text":"<span data-type=\"title\" id=toc-1477>١٤٦٨ </span>- \" عليكم بالحزن فإنه مفتاح القلب، قالوا: وكيف الحزن؟ قال: أجيعوا أنفسكم\nبالجوع وأظمئوها \".\nضعيف\nرواه الطبراني (٣/١٣٢/١): حدثنا جبرون بن عيسى المقرىء: نا يحيى بن سليمان\nالحفري: نا فضيل بن عياض عن منصور عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف، يحيى بن سليمان الحفري هو القرشي، قال أبو نعيم في \"\nالحلية \":\n\" فيه مقال \"، كما سبق ذكره في الحديث رقم (٣١٦) .\nوالراوي عنه جبرون لم أعرفه، كما بينت هناك. فقول الهيثمي في \" المجمع \" (\n١٠/٣١٠):\n\" إسناده حسن \" غير حسن، وإن أقره المناوي في \" الفيض \"، وقلده في \"\nالتيسير \"! !\nوالحفري هذا مولع برواية أحاديث الجوع! فقد ساق له الطبراني ثلاثة منها هذا\nأحدها والآخران تقدما برقم (٣١٥، ٣١٦)، فلعله كان من المتصوفة الذين\nيحرمون على أنفسهم طيبات ما أحل الله لهم!","vol":"3","page":662},{"text":"<span data-type=\"title\" id=toc-1478>١٤٦٩ </span>- \" عليكم بالحناء فإنه ينور وجوهكم، ويطهر قلوبكم، ويزيد في الجماع \".\nموضوع\nرواه ابن عدي (ق ٣٢١/٢) ومن طريقه ابن الجوزي في \" الواهية \" (٢/٢٠١):\nحدثنا أحمد بن عامر: حدثني عمر بن حفص الدمشقي: حدثني أبو الخطاب معروف\nالخياط: حدثنا واثلة بن الأسقع مرفوعا.\nورواه ابن عساكر (١٢/٣٥٣/١) من طريق أخرى عن ابن عامر به وقال ابن عدي:\n\" معروف الخياط عامة أحاديثه لا يتابع عليه \".\nوقال الذهبي في ترجمته:","vol":"3","page":662},{"text":"\" هذا موضوع بيقين، والبلية من عمر بن حفص، لأن معروفا قل ما روى \".\nوقال في ترجمة عمر بن حفص الدمشقي:\n\" أعتقد أنه وضع على معروف الخياط أحاديث، كما سيأتي في ترجمة معروف، وقد\nزعم أنه بلغ مائة وستين سنة \".\nوأقره الحافظ في الترجمتين، ولكنه وهم في ترجمة معروف فذكر فيها أنه بلغ\nمائة.. إلخ ما ذكره الذهبي في ترجمة عمر، وبناء على وهمه هذا قال في ترجمة\nمعروف من \" التقريب \":\n\" وكان معمرا عاش مائة و... \" إلخ.\nوقال ابن الجوزي عقب الحديث:\n\" لا يصح عن رسول الله ﷺ، قال ابن عدي: لمعروف بن عبد الله\nأحاديث منكرة جدا، عامة ما يروي لا يتابع عليه، وهذا حديث منكر \".\nقال ابن الجوزي:\n\" قلت: وفي الإسناد عمر بن حفص، وقد قال أحمد: حرقنا حديثه، وقال يحيى:\nليس بشيء، وقال النسائي: متروك الحديث \".\nونقل المناوي في \" الفيض \" الشطر الأول من كلامه، وأعرض عن الآخر فأخطأ،\nلأن عمر هذا هو آفة هذا الحديث كما تقدم في كلام الذهبي، فتعصيب الآفة بمعروف\nمنكر لا يليق بالمعروف! وكذلك عدوله عن الحكم على الحديث بالوضع الذي تقدم عن\nالحافظين إلى قوله في \" التيسير \":\n\" حديث منكر \"؛ مما لا مسوغ له، ولعله من آثار إعراضه المذكور. والله أعلم.\n<span data-type=\"title\" id=toc-1479>١٤٧٠ </span>- \" إذا أردت سفرا فقل لمن تخلف: أستودعكم الله الذي لا تضيع ودائعه \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (١٣٦/٢) من طريق محمد بن أبي السري: حدثنا\nرشدين بن سعد عن الحسن بن ثوبان عن موسى بن وردان عن أبي هريرة قال: قال\nرسول الله ﷺ: فذكره.","vol":"3","page":663},{"text":"قلت: وهذا إسناد ضعيف، رشدين بن سعد وابن أبي السري ضعيفان.\nوقد خالفهما في متنه الليث بن سعد وسعيد بن أبي أيوب فقالا: عن الحسن بن\nثوبان أنه سمع موسى بن وردان يقول:\nأتيت أبا هريرة أودعه لسفر أردته، فقال أبو هريرة ﵁: ألا أعلمك يا\nابن أخي شيئا علمنيه رسول الله ﷺ أقول عند الوداع؟ قلت: بلى\n، قال: قل: أستودعكم الله ... إلخ.\nأخرجه النسائي في \" عمل اليوم والليلة \" ٠ ٥٠٨) وابن السني أيضا (٤٩٩)\nوكذا أحمد (٢/٤٠٣) إلا إنه لم يذكر فيه سعيد بن أبي أيوب.\nوهذا إسناد حسن. وانظر \" الصحيحة \" (١٦ و٢٥٤٧) والتعليق على \" الكلم\nالطيب \" (ص ٩٣) .\nوالحديث عزاه في \" الفتح الكبير \" تبعا لـ \" الزيادة \" للحكيم فقط!\n<span data-type=\"title\" id=toc-1480>١٤٧١ </span>- \" إن الله يبغض الشيخ الغربيب. قال رشدين: الذي يخضب بالسواد \".\nضعيف\nأخرجه ابن عدي (١٣٧/٢) عن رشدين بن سعد عن أبي صخر حميد بن زياد عن يزيد بن\nقسط عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: ورشدين ضعيف كما تقدم آنفا.\nومن طريقه أخرجه الديلمي (١/٢/٢٤٣ - ٢٤٤) لكنه قال: عن عبد الرحمن بن عمر\nعن عثمان بن عبيد الله بن رافع (!) عن أبي هريرة.","vol":"3","page":664},{"text":"<span data-type=\"title\" id=toc-1481>١٤٧٢ </span>- \" قصوا أظافركم، وادفنوا قلاماتكم، ونقوا براجمكم، ونظفوا لثاثكم من\nالطعام، واستاكوا، ولا تدخلوا علي قحرا، بخرا \".\nضعيف\nرواه الترمذي الحكيم من حديث عبد الله بن بسر رفعه. وفي سنده راومجهول؛ كما\nفي \" فتح الباري \" (١٠/٢٧٨) .\nوقال شيخه العراقي:","vol":"3","page":664},{"text":"\" فيه عمر بن بلال غير معروف كما قاله ابن عدي \".\nوأقول: فيه أيضا عمر بن أبي عمر، قال الذهبي عن ابن عدي: مجهول. وإبراهيم\nابن العلاء لا يعرف.\nكذا في \" فيض القدير \".\n(تنبيه): قوله: (قحرا) كذا وقع في \" الجامع الصغير \" طبعة الحلبي، وكذا\nوقع في متن \" فيض القدير \" وشرحه، وفي \" التيسير \" أيضا. وكذلك وقع في \"\nالجامع الكبير \" للسيوطي، ولم أجد لهذه اللفظة معنى هنا، وقول المناوي في \"\nشرحيه \": \" أي مصفرة أسنانكم من شدة الخلوف \".\nفهو تفسير صحيح يقتضيه السياق، وليس هو معنى هذه اللفظة، فالصواب أنها محرفة\nمن (قلحا) فإنه بهذا المعنى، ففي \" النهاية \" لابن الأثير:\n\" (قلح) فيه: \" مالي أراكم تدخلون علي قلحا؟ ! \"، القلح: صفرة تعلو\nالأسنان ووسخ يركبها \".\nقلت: وهذه الجملة طرف حديث أخرجه أحمد (١/٢١٤ و٣/٤٤٢) عن النبي صلى الله\nعليه وسلم مرفوعا، وفي إسناده جهالة واضطراب لا مجال الآن لبيانه.\n<span data-type=\"title\" id=toc-1482>١٤٧٣ </span>- \" سألت ربي أبناء العشرين من أمتي؛ فوهبهم لي \".\nضعيف\nأخرجه ابن أبي الدنيا قال: حدثنا القاسم بن هاشم السمسار: حدثنا مقاتل بن\nسليمان الرملي عن أبي معشر عن سعيد المقبري عن أبي هريرة قال: قال\nرسول الله ﷺ: فذكره. كذا في \" الحاوي \" (٢/٤١١) .\nقلت: وهذا إسناد واه، أبو معشر؛ واسمه نجيح ضعيف، ومقاتل بن سليمان\nالرملي، أظنه البلخي الخراساني صاحب التفسير وهو كذاب، وعليه فقوله: \"\nالرملي \" محرف من \" البلخي \"، فإن يكن هو فالحديث موضوع. والله أعلم.\nوأما السمسار فصدوق، وله ترجمة في \" تاريخ بغداد \".\nوالحديث مما بيض له المناوي في \" فيض القدير \"، وأما في \" التيسير \" فقال:\n\" رواه ابن أبي الدنيا، بإسناد ضعيف \".","vol":"3","page":665},{"text":"من أحاديث الأبدال:\n<span data-type=\"title\" id=toc-1483>١٤٧٤ </span>- \" ثلاث من كن فيه فهو من الأبدال؛ الذين هم قوام الدنيا وأهلها: الرضا\nبالقضاء، والصبر عن محارم الله، والغضب في ذات الله \".\nموضوع\nقال أبو عبد الرحمن السلمي في \" سنن الصوفية \": حدثنا أحمد بن علي بن الحسن:\nحدثنا جعفر بن عبد الوهاب السرخسي: حدثنا عبيد بن آدم عن أبيه عن أبي حمزة عن\nميسرة بن عبد ربه عن المغيرة بن قيس عن شهر بن حوشب عن عبد الرحمن بن غنم عن\nمعاذ بن جبل قال: قال رسول الله ﷺ: فذكره.\nأخرجه الديلمي في \" مسند الفردوس \". كذا نقله السيوطي في \" الحاوي \" (٢/٤٦٣)\n، وهو أول حديث في \" المسند \" تحت \" حرف الثاء المثلثة \".\nقلت: وهذا موضوع آفته ميسرة بن عبد ربه، فإنه كذاب وضاع مشهور بذلك وتقدمت\nله أحاديث أقربها برقم (١٤٥٩) .\nوشهر بن حوشب ضعيف.\nوجعفر بن عبد الوهاب السرخسي لم أعرفه.\nوأبو عبد الرحمن السلمي نفسه متهم، واسمه محمد بن الحسين بن محمد، أورده\nالذهبي في \" الضعفاء \" وقال:\n\" متكلم فيه، قال الخطيب: قال لي محمد بن يوسف القطان: كان يضع الحديث\nللصوفية \".\nوالحديث أعله المناوي بابني عبد ربه وحوشب فقط!\nوسود السيوطي به \" الجامع الصغير \"! مع اطلاعه على إسناده!","vol":"3","page":666},{"text":"<span data-type=\"title\" id=toc-1484>١٤٧٥ </span>- \" علامة أبدال أمتي أنهم لا يلعنون شيئا أبدا \".\nموضوع\nأخرجه ابن أبي الدنيا في \" كتاب الأولياء \" (١١٤/٥٩) من طريق عبد الرحمن بن\nمحمد المحاربي عن بكر بن خنيس يرفعه: فذكره.","vol":"3","page":666},{"text":"ونقله في \" الحاوي \" (٢/٤٦٦) .\nقلت: وهذا إسناد مرسل ضعيف، بل هو معضل، فإن بكر بن خنيس قال الحافظ:\n\" صدوق له أغلاط، أفرط فيه ابن حبان، من السابعة \".\nوقال الذهبي في \" الضعفاء \":\n\" ... عن التابعي، قال الدارقطني: متروك \".\nوقال في \" الكاشف \":\n\" واه \".\nوعبد الرحمن بن محمد المحاربي، قال الحافظ:\n\" لا بأس به، وكان يدلس، قاله أحمد \".\nوقال الذهبي في \" الضعفاء \":\n\" ثقة، قال ابن معين: له عن المجهولين مناكير \".\nقلت: وهذا المتن منكر دون شك أوريب، بل هو موضوع، فإن اللعن، قد صدر منه\nﷺ أكثر من مرة، وقد أخبر عن ذلك هو نفسه ﷺ\nفي غير ما حديث، وقد خرجت طائفة منها في السلسلة الأخرى (٨٣ و٨٥ و١٧٥٨)،\nفهل الأبدال أكمل من رسول الله ﷺ؟ !\n<span data-type=\"title\" id=toc-1485>١٤٧٦ </span>- \" الأبدال من الموالي، ولا يبغض الموالي إلا منافق \".\nمنكر\nأخرجه أبو داود في \" أسئلة أبي عبيد الآجري له \" وعنه الحاكم في \" الكنى \"،\nومن طريقه الذهبي في \" الميزان \" بسنده عن الرجال بن سالم عن عطاء قال: قال\nرسول الله ﷺ: فذكره.\nأورده الذهبي في ترجمة الرجال هذا وقال:\n\" لا يدرى من هو؟ والخبر منكر \". ثم ذكره.\nوتعقبه الحافظ في \" اللسان \" فقال:","vol":"3","page":667},{"text":"\" والذي في \" الإكمال \" وتبعه المصنف في \" المشتبه \": \" أبو الرجال: سالم بن عطاء \" فهو كنية له لا اسم، وسالم اسمه لا اسم أبيه، وعطاء أبو هـ لا شيخه \".\nوالحديث أورده السيوطي في \" الحاوي \" (٢/٤٦٦) وفي \" الجامع الصغير \" من رواية الحاكم دون الشطر الثاني منه!\n<span data-type=\"title\" id=toc-1486>١٤٧٧ </span>- \" إن أبدال أمتي لم يدخلوا الجنة بالأعمال، إنما دخلوها برحمة الله، وسخاوة\nالنفس، وسلامة الصدور، ورحمة لجميع المسلمين \".\nضعيف جدا\nأخرجه أبو بكر الكلاباذي في \" مفتاح المعاني \" (١١/١ - ٢ رقم ١١) والبيهقي\nفي \" شعب الإيمان \" من طريق ابن أبي شيبة: حدثنا محمد بن عمران بن أبي ليلى:\nأنا سلمة بن رجاء - كوفي - عن صالح المري عن الحسن عن أبي سعيد الخدري أو\nغيره قال: قال رسول الله ﷺ: ... فذكره، وقال:\n\" رواه عثمان عن محمد بن عمران، فقال عن أبي سعيد، لم يقل: (أوغيره)\nوقيل: عن صالح المري عن ثابت عن أنس \".\nقلت: وهذا إسناد ضعيف، صالح المري، وهو ابن بشير ضعيف كما قال الحافظ في \"\nالتقريب \"، وقال فيا يأتي:\n\" متروك الحديث \". وهو الأقرب إلى الصواب.\nوقد اختلف عليه في إسناده كما ترى.\nوالحسن هو البصري وهو مدلس وقد عنعنه.\nوقد روي مرسلا، أخرجه ابن أبي الدنيا في \" كتاب السخاء \" والبيهقي في \" شعب\nالإيمان \" والترمذي الحكيم في \" نوادر الأصول \" كما في \" الحاوي \" (٢/٤٦٤ و٤٦٥) .\nورواه بعض الضعفاء عن الحسن عن أنس مرفوعا بلفظ:\n\" إن بدلاء أمتي لم يدخلوا الجنة بصوم ولا بصلاة، ولكن بسلامة الصدور،\nونصيحة المسلمين \".","vol":"3","page":668},{"text":"رواه الديلمي (١/٢/٢٧٢) من طريق ابن لال معلقا عن محمد بن عبد العزيز\nالدينوري: حدثنا عثمان بن الهيثم: حدثنا عوف عن الحسن عن أنس مرفوعا.\nقلت: عثمان بن الهيثم ثقة، لكنه تغير فصار يتلقن.\nومحمد بن عبد العزيز الدينوري قال الذهبي:\n\" منكر الحديث ضعيف \".\nوساق له الحافظ في \" اللسان \" من منكراته هذا الحديث. ثم قال عقبه:\n\" ورواه أيضا عن عثمان أيضا عن صالح بن بشير المري أبو بشر البصري عن ثابت عن\nأنس. وإنما يعرف هذا من رواية صالح المري عن الحسن مرسلا. وصالح متروك\nالحديث \".\n<span data-type=\"title\" id=toc-1487>١٤٧٨ </span>- \" لا يزال أربعون رجلا من أمتي، قلوبهم على قلب إبراهيم ﵇،\nيدفع الله بهم عن أهل الأرض، يقال لهم: (الأبدال)، إنهم لن يدركوها بصلاة\nولا صوم ولا صدقة. قالوا: يا رسول الله فبم أدركوها؟ قال: بالسخاء\nوالنصيحة للمسلمين \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (١٠٣٩٠) وعنه أبو نعيم في \" الحلية \" (\n٤/١٧٣): أنا أحمد بن داود المكي: حدثنا ثابت بن عياش الأحدب: حدثنا أبو\nرجاء الكلبي: حدثنا الأعمش عن زيد بن وهب عن ابن مسعود قال: قال رسول الله\nﷺ: فذكره. وقال أبو نعيم:\n\" غريب من حديث الأعمش عن زيد، ما كتبناه إلا من حديث أبي رجاء \".\nقلت: اسمه روح بن المسيب قال ابن عدي:\n\" أحاديثه غير محفوظة \".\nوقال ابن حبان (١/٢٩٩):\n\" يروي عن الثقات الموضوعات، ويرفع الموقوفات، لا تحل الرواية عنه \".\nوأشار ابن معين إلى تضعيفه بقوله:","vol":"3","page":669},{"text":"\" صويلح \". وثابت بن عياش الأحدب لم أعرفه. وكذا الراوي عنه.\nولن يعرف الهيثمي أبا رجاء أيضا فقال (١٠/٦٣):\n\" رواه الطبراني عن ثابت بن عياش الأحدب عن أبي رجاء الكلبي، وكلاهما لم\nأعرفه، وبقية رجاله رجال الصحيح \"!\nكذا قال! وهو يعني من فوق أبي رجاء، دون شيخ الطبراني، وهذه عادة له، فكن\nمنها على ذكر.\n<span data-type=\"title\" id=toc-1488>١٤٧٩ </span>- \" إن لله ﷿ في الخلق ثلاثمائة قلوبهم على قلب آدم ﵇، ولله\nتعالى في الخلق أربعون قلوبهم على قلب موسى ﵇، ولله تعالى في الخلق\nسبعة قلوبهم على قلب إبراهيم ﵇، ولله تعالى في الخلق خمسة قلوبهم\nعلى قلب جبريل ﵇، ولله تعالى في الخلق ثلاثة قلوبهم على قلب\nميكائيل ﵇، ولله تعالى في الخلق واحد قلبه على قلب إسرافيل عليه\nالسلام، فإذا مات الواحد أبدل الله مكانه من الثلاثة، وإذا مات الثلاثة أبدل\nالله مكانه من الخمسة، وإذا مات الخمسة أبدل الله تعالى مكانه من السبعة،\nوإذا مات السبعة أبدل الله مكانه من الأربعين، وإذا مات الأربعين أبدل الله\nمكانه من الثلاثمائة، وإذا مات الثلاثمائة أبدل الله مكانه من العامة، فبهم\nيحيي ويميت ويمطر وينبت، ويدفع البلاء \".\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (١/٨ - ٩) والذهبي في \" الميزان \" من طريق\nعبد الرحيم بن يحيى الأرمني: حدثنا عثمان بن عمارة: حدثنا المعافى بن عمران\nعن سفيان الثوري عن منصور عن إبراهيم عن الأسود عن عبد الله قال: قال\nرسول الله ﷺ: فذكره. وزاد أبو نعيم:","vol":"3","page":670},{"text":"\" قيل لعبد الله بن مسعود: كيف بهم يحيي ويميت؟ قال: لأنهم يسألون الله عز\nوجل إكثار الأمم فيكثرون، ويدعون على الجبابرة فيقصمون، ويستقون فيسقون،\nويسألون فتنبت لهم الأرض، ويدعون فيدفع بهم أنواع البلاء \".\nأورده الذهبي في ترجمة عثمان بن عمارة وقال:\n\" وهو كذب، فقاتل الله من وضع هذا الإفك \".\nوأقره الحافظ في \" اللسان \". لكنه استدرك عليه فقال:\n\" وسبق في ترجمة عبد الرحيم قوله: أتهمه به أوعثمان \".\nيعني أن التهمة في وضع هذا الحديث تتردد بين عبد الرحيم الأرمني وعثمان هذا،\nفإنهما مجهولان لا يعرفان إلا في هذا الحديث الباطل.\n(تنبيه): (الأرمني) هكذا وقع في \" الحلية \" وفي \" الحاوي \" (٢/٤٦٤)\nنقلا عنه. ووقع في \" الميزان \": \" الأدمي \". فالله أعلم.\n(فائدة) نقلت أكثر أسانيد الأحاديث المتقدمة من رسالة السيوطي \" الخبر الدال\nعلى وجود القطب والأوتاد والنجباء والأبدال \". وقد حشاها بالأحاديث\nالضعيفة، والآثار الواهية، وبعضها أشد ضعفا من بعض كما يدلك هذا التخريج،\nومن عجيب أمره أنه لم يذكر فيها ولا حديثا واحدا في القطب المزعوم، ويسميه\nتبعا للصوفية بالغوث أيضا، وكذلك لم يذكر في الأوتاد والنجباء أي حديث مرفوع\n، وإنما هي كلها أسماء مخترعة عند الصوفية، لا تعرف عند السلف، اللهم إلا\nاسم البدل فهو مشهور عندهم كما تقدم. والله أعلم.\nثم نقل السيوطي عن اليافعي أنه قال:\n\" وقال بعض العارفين: والقطب هو الواحد المذكور في حديث عبد الله بن مسعود\nأنه على قلب إسرافيل \"!\nفنقول: أثبت العرش ثم انقش، فالحديث كذب كما يمعت عن الذهبي والعسقلاني،\nفالعجب من السيوطي - لا اليافعي - أن يخفى ذلك عليه.","vol":"3","page":671},{"text":"<span data-type=\"title\" id=toc-1489>١٤٨٠ </span>- \" تعرض الأعمال يوم الاثنين ويوم الخميس على الله، وتعرض على الأنبياء،\nوعلى الآباء والأمهات يوم الجمعة، فيفرحون بحسناتهم وتزداد وجوههم بياضا\nوإشراقا، فاتقوا الله، ولا تؤذوا أمواتكم \".\nموضوع\nأخرجه الترمذي الحكيم في \" نوادر الأصول \" من حديث عبد الغفور بن عبد العزيز\nعن أبيه عن جده قال: قال رسول الله ﷺ: فذكره.\nكذا في \" الحاوي للفتاوي \" (٢/٣٦٠) .\nقلت: وهذا إسناد موضوع، المتهم به عبد الغفور هذا، واسم جده سعيد الأنصاري\nكما في بعض الأسانيد التي في ترجمته من \" الميزان \"، وحكى عن البخاري أنه قال\n: \" تركوه \".\nوهذا عنده معناه أنه متهم وفي أشد درجات الضعف، كما هو معروف عنه، وأفصح\nعن ذلك ابن حبان فقال (٢/١٤٨):\n\" كان ممن يضع الحديث على الثقات \".\nوقال ابن معين:\n\" ليس حديثه بشيء \".\nوقال أبو حاتم:\n\" ضعيف الحديث \".\nومنه تعلم أن السيوطي قد أساء بإيراده لهذا الحديث في \" الجامع الصغير \"\nوباستشهاده به على ما جزم به في \" الحاوي \" أن الأموات على علم بأحوال الأحياء\n، وبما هم فيه! وقد ساق في هذه المسألة أحاديث أخرى، لا يحتج بشيء منها مثل\nحديث \" إن أعمالكم تعرض على أقاربكم وعشائركم من الأموات.. \" الحديث، وقد\nمضى (٨٦٧) .\nوالحديث بيض له المناوي، فلم يتكلم عليه بشيء فكأنه لم يقف على إسناده،\nفالحمد لله الذي أطلعني عليه، ولوبواسطة السيوطي نفسه!\nثم إن الحديث وقع في \" الجامع الصغير \" من رواية الحكيم عن والد عبد العزيز غير\nمسمى، وقد تقدم أن اسمه سعيد الأنصاري، وقد أورده في \" الإصابة \" باسم \"\nسعيد","vol":"3","page":672},{"text":"الشامي \"، وقال:\n\" جاءت عنه عدة أحاديث من رواية ولده عنه، تفرد بها عبد الغفور أبو الصباح بن\nعبد العزيز عن أبيه عبد العزيز عن أبيه سعيد.. \" ثم ذكر له أحاديث.\nوقد ساق بعضها ابن عدي في ترجمة عبد الغفور هذا وقال في آخر ترجمته:\n\" الضعف على ترجمته ورواياته بين، وهو منكر الحديث \".\n<span data-type=\"title\" id=toc-1490>١٤٨١ </span>- \" لغزوة في سبيل الله أحب إلي من أربعين حجة \".\nضعيف\nأخرجه القاضي عبد الجبار الخولاني في \" تاريخ داريا \" (ص ٩٠ - ٩١): حدثنا\nمحمد بن أحمد بن عمارة: حدثنا المسيب بن واضح: حدثنا أبو إسحاق الفزاري عن\nيزيد بن السمط عن النعمان بن المنذر عن مكحول قال:\n\" كثر المستأذنون إلى الحج في غزوة تبوك، فقال رسول الله ﷺ\n.. \" فذكره.\nقلت: وهذا إسناد ضعيف، المسيب بن واضح. قال الدارقطني:\n\" ضعيف \". وبين سببه أبو حاتم فقال:\n\" صدوق يخطىء كثيرا \". ومثله قول الجوزجاني:\n\" كان كثير الخطأ والوهم \".\nوسائر رجاله ثقات من رجال \" التهذيب \" غير محمد بن أحمد بن عمارة وقد ترجمه\nابن عساكر في \" التاريخ \" (١٤/٣٣٤/٢)، وذكر أنه توفي سنة ٣٢٣ عن ٩٦ سنة.\nوجاء وصفه في بعض الأسانيد عنده بأنه:\n\" الثقة الأمين كرم الله وجهه وأسكنه جنته \".","vol":"3","page":673},{"text":"<span data-type=\"title\" id=toc-1491>١٤٨٢ </span>- \" إن من ضعف اليقين أن ترضي الناس بسخط الله، وأن تحمدهم على رزق الله، وأن\nتذمهم على ما لم يؤتك الله، إن رزق الله لا يجره إليك حرص حريص، ولا يرده\nكره كاره، وإن الله تعالى بحكمته وجلاله جعل الروح والفرج في الرضا، وجعل\nالهم والحزن في الشك والسخط \".","vol":"3","page":673},{"text":"موضوع. أخرجه أبو نعيم في \" الحلية \" (١٠/٤١) وأبو عبد الرحمن السلمي في \" طبقات\nالصوفية \" (ص ٦٨ - ٦٩) من طريق أحمد بن الحسن بن محمد بن سهل البصري المعروف\nبابن الحمصي قال: حدثنا علي بن جعفر البغدادي، قال: قال أبو موسى الدؤلي\n(وفي الطبقات: الديبلي): حدثنا أبو يزيد البسطامي: حدثنا أبو عبد الرحمن\nالسدي عن عمرو بن قيس الملائي عن عطية عن أبي سعيد الخدري، قال: قال\nرسول الله ﷺ فذكره. وقال أبو نعيم:\n\" وهذا الحديث مما ركب على أبي يزيد، والحمل فيه عبى شيخنا ابن الحمصي فقد\nعثر منه على غير حديث ركبه! \".\nقلت: وفي \" الميزان \":\n\" قيل: يتهم بوضع الحديث. قاله الضياء \".\nثم أخرجه أبو نعيم (٥/١٠٦) من طريق علي بن محمد بن مروان وهو السدي: حدثنا\nأبي: حدثنا عمرو بن قيس الملائي به. وقال:\n\" حديث غريب من حديث عمرو، تفرد به علي بن محمد بن مروان عن أبيه \".\nقلت: ومحمد بن مروان السدي متهم بالكذب، معروف به.\nوأما ابنه علي فلم أعرفه، وقد ذكره في \" التهذيب \" في جملة الرواة عن أبيه،\nفهو آفته أوأبو هـ، وهو الأقرب. والله أعلم.\nثم رأيت الحديث في \" شعب الإيمان \" (١/١٥٢ - ١٥٣) أخرجه من طريق أخرى عن أبي\nعبد الرحمن السدي، ومن طريق علي بن محمد بن مروان، حدثنا أبي به.\nفتأكدنا من أن الآفة من أبي عبد الرحمن محمد السدي.\n<span data-type=\"title\" id=toc-1492>١٤٨٣ </span>- \" آجرت نفسي من خديجة سفرتين بقلوص \".\nضعيف جدا\nأخرجه البيهقي في \" السنن الكبرى \" (٦/١١٨) من طريق محمد بن فضيل: حدثنا\nالربيع بن بدر، ومن طريق معلى بن أسد العمي: حدثنا حماد بن الربيع بن بدر عن\nأبي الزبير عن جابر قال:\n\" استأجرت خديجة ﵂ رسول الله ﷺ سفرتين إلى (جرس)، كل","vol":"3","page":674},{"text":"سفرة بقلوص \".\nهذا لفظ حديث المعلى، ولفظ ابن فضيل هو المذكور أعلاه.\nقلت: وهذا إسناد ضعيف لأن أبا الزبير مدلس وقد عنعنه. ولفظ الترجمة ضعيف\nجدا، لأن الربيع بن بدر متروك، كما قال الحافظ في \" التقريب \"، ولا سيما قد\nخالفه في المتن حماد وهو ابن مسعدة وهو ثقة - فقال: \" سفرتين، كل سفرة\nبقلوص \".\nوقد أخرجه الحاكم أيضا (٣/١٨٢) بهذا اللفظ عن حماد والربيع وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nوكأنه لم يتنبه لعنعنة أبي الزبير، وكذلك صنع ابن القيم في أول \" الزاد \"\nوابن كثير في \" البداية \" (٢/٢٩٥)، فإنهما أعلاه بالربيع، وفاتهما أنه\nمتابع من قبل حماد بن مسعدة، ولا سيما وابن القيم أورده بلفظه وليس بلفظ\nالربيع! ! وعكس ذلك المعلق على \" زاد المعاد \"، فأعله بأبي الزبير فقط\nللمتابعة فأصاب، ولكنه لم يتنبه للفرق بين لفظيهما!\n<span data-type=\"title\" id=toc-1493>١٤٨٤ </span>- \" آية الكرسي ربع القرآن \".\nضعيف\nأخرجه أحمد (٣/٢٢١): حدثنا عبد الله بن الحارث قال: حدثني سلمة بن وردان أن\nأنس بن مالك صاحب النبي ﷺ حدثه:\n\" أن رسول الله ﷺ سأل رجلا من صحابته فقال: أي فلان هل تزوجت\n؟ قال: لا، وليس عندي ما أتزوج به، قال: أبي معك \" قل هو الله أحد \"؟\nقال: بل، قال: ربع القرآن، قال: أليس معك \" قل يا أيها الكافرون \"؟ قال\n: بلى، قال: ربع القرآن، قال: أليس معك \" إذا زلزلت الأرض \"؟ قال: بلى\n، قال: ربع القرآن، قال: أليس معك \" إذا جاء نصر الله \"؟ قال: بلى، قال\n: ربع القرآن، قال: أبي معك آية الكرسي: \" الله لا إله إلا هو \"؟ قال:\nبلى، قال: ربع القرآن، قال: تزوج، تزوج، تزوج. ثلاث مرات \".\nقلت: وهذا إسناد ضعيف، سلمة بن وردان قال الحافظ في \" التقريب \":\n\" ضعيف \".\nومن طريقه أخرجه ابن عدي في \" الكامل \" (ق ١٧٠/٢) أورده في جملة ما أنكر","vol":"3","page":675},{"text":"على\nسلمة من الأحاديث، وتبعه الذهبي، وقال:\n\" وقال الحاكم: \" رواياته عن أنس أكثرها مناكير \"، وصدق الحاكم \".\nومما يدل على نكارة الحديث أنه مخالف لحديث الصحيحين وغيرهما عن جماعة من\nأصحاب النبي ﷺ مرفوعا: \" \" قل هو الله أحد \" تعدل ثلث\nالقرآن \". وقد أخرجه الترمذي (٢/١٤٧) من طريق أخرى عن سلمة بن وردان به دون\nذكر آية الكرسي وقال في روايته: \" \" قل هو الله أحد \" ثلث القرآن \" ثم قال\n: \" حديث حسن \"!\nوحديث الترجمة، أورده السيوطي في \" الجامع الصغير \" من رواية أبي الشيخ في \"\nكتاب الثواب \" عن أنس وزاد عليه المناوي: \" والطبراني \"، وفاتهما \" المسند\n\"! ثم أعله بسلمة فقال:\n\" أورده الذهبي في \" الضعفاء والمتروكين \"، وقد حسنه المؤلف، ولعله\nلاعتضاده \".\nقلت: رحم الله من قال: اجعل لعل عند ذاك الكوكب! أوكما قال، فإن الحديث لم\nنره إلا من هذه الطريق الواهية، والسيوطي معروف بالتساهل، على أن تحسينه\nوكذلك تصحيحه وتضعيفه إنما هو بالرمز بحرف (صح) و(ح) و(ض) مما لا\nيوثق به لغلبة تحريف النساخ كما قال المناوي نفسه (١/٤١) .\n(تنبيه): قوله: \" \" قل يا أيها الكافرون \" ربع القرآن؛ ثابت عن\nرسول الله ﷺ، بمجموع طرقه، وقد خرجت طائفة منها في الكتاب\nالآخر (٥٨٨) .\n<span data-type=\"title\" id=toc-1494>١٤٨٥ </span>- \" آدم في السماء الدنيا، تعرض عليه أعمال ذريته، ويوسف في السماء الثانية،\nوابنا الخالة يحيى وعيسى في السماء الثالثة، وإدريس في السماء الرابعة،\nوهارون في السماء الخامسة، وموسى في السماء السادسة، وإبراهيم في السماء\nالسابعة \".\nمنكر\nرواه ابن مردويه عن أبي سعيد الخدري مرفوعا كما في \" الجامع الصغير \"،\nوقال شارحه المناوي:\n\" وإسناده ضعيف، لكن المتن صحيح، فإنه قطعة من حديث الإسراء الذي","vol":"3","page":676},{"text":"خرجه\nالشيخان عن أنس، لكن فيه خلف في الترتيب \".\nقلت: ليس عند الشيخين قوله: \" تعرض عليه أعمال ذريته \"، ولم أره في أحاديث\nالباب، لا عندهما، ولا عند غيرهما؛ فهي زيادة منكرة، وأما المخالفة في\nالترتيب؛ فهي كما قال المناوي، فإن الحديث قطعة من حديث الإسراء، وهو عند\nالبخاري (٧/١٦٠ - ١٧٢ - فتح) ومسلم (١/١٠٣) والنسائي (١/٧٦ - ٧٧)\nوغيرهم من حديث صعصعة بن مالك مرفوعا بطوله، وفيه أنه رأى في السماء الثانية\nيحيى وعيسى، وفي الثالثة يوسف. وكذا وقع في حديث أنس عند مسلم (١/٩٩ -\n١٠١) والنسائي (١/٧٧ - ٧٨) وغيرهما، خلافا لبعض الأحاديث الأخرى التي\nأشار إليها الحافظ في \" الفتح \"، وقال في حديث صعصعة وأنس:\n\" وهو أثبت \".\n<span data-type=\"title\" id=toc-1495>١٤٨٦ </span>- \" آمروا النساء في بناتهن \".\nضعيف\nأخرجه أبو داود (١/٣٢٧) وعنه البيهقي (٧/١١٥) من طريق إسماعيل بن أمية:\nحدثني الثقة عن ابن عمر ﵄ قال: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف لجهالة \" الثقة \"، فإن مثل هذا التوثيق لشخص مجهول\nالعين عند غير الموثق غير مقبول كما هو مقرر في \" الأصول \"؛ ولذلك فرمز\nالسيوطي لحسنه غير حسن إن صح ذلك عنه، فإن المناوي قد نص في مقدمة \" فيض\nالقدير \" على ما يجعل الواقف على الرموز لا يثق بها، ومع ذلك فكثيرا ما يقول\n: كما قال في هذا الحديث: \" ورمز المؤلف لحسنه \"! ويقره وهو غير مستحق له\n، كما ترى، بل قلده فيه في الكتاب الآخر فقال في \" التيسير \":\n\".. بإسناد حسن \"!","vol":"3","page":677},{"text":"<span data-type=\"title\" id=toc-1496>١٤٨٧ </span>- \" آمين خاتم رب العالمين، على لسان عباده المؤمنين \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (٦/٢٤٣٢) والديلمي في \" مسند الفردوس \" (١/١/٧٦) عن مؤمل بن عبد الرحمن: حدثنا أبو أمية بن يعلى عن سعيد","vol":"3","page":677},{"text":"المقبري عن\nأبي هريرة قال: قال رسول الله ﷺ فذكره وقال ابن عدي:\n\" لا يرويه عن أبي أمية بن يعلى - وإن كان ضعيفا - غير مؤمل هذا، وعامة\nحديثه غير محفوظ \".\nوالحديث عزاه السيوطي في \" الجامعين \" لابن عدي والطبراني في \" الدعاء \"\nوقال المناوي في \" الفيض \":\n\" وفيه مؤمل الثقفي، أورده الذهبي في \" الضعفاء \"، عن أبي أمية بن يعلى\nالثقفي، لا شيء. ومن ثم قال المؤلف (السيوطي) في \" حاشية الشفاء \":\nإسناده ضعيف. ولم يرمز له هنا بشيء \".\nقلت: ولذلك جزم بضعف إسناده الشيخ زكريا الأنصاري في \" فتح الجليل \" (ق ١٤/٢)، وقال الحافظ ابن حجر في \" مختصر الديلمي \":\n\" قلت: أبو أمية ضعيف \".\n(تنبيه): قول المناوي: \" ولم يرمز له هنا بشيء \" يدلنا على أن نسخة \"\nالجامع الصغير \" المطبوعة في أعلى \" فيض القدير \" ليس هي النسخة التى اعتمد\nعليها شارحه المناوي، لأنه وقع فيها الرمز بالضعف لهذا الحديث، وعليها يعتمد\nالمعلقون على \" الجامع الكبير \" في رموز الأحاديث تصحيحا وتحسينا وتضعيفا دون\nأن ينتبهو اإلى ما نبهنا عليه مرارا تبعا للمناوي أنه لا يجوز الاعتماد عليها\nلما وقع فيها من التحريف وغيره، وهكذا فعلوا في هذا الحديث فقالوا في\nتعليقهم عليه (١/١/٢٦):\n\" وهو في \" الصغير \" برقم ٢٠، ورمز له المصنف بالضعف \". دون أن يرجعوا إلى\nكلام المناوي المصرح بأنه لم يرمز له بشيء. وكذلك يفعلون في كل أحاديث الكتاب\nيعتمدون على رموزه كما ذكرنا دون أن يتثبتوا من صحة نسبة الرمز إلى المصنف أولا\n، ولمطابقة الرمز للنقد العلمي ثانيا. والله المستعان.\n<span data-type=\"title\" id=toc-1497>١٤٨٨ </span>- \" آمين قوة للدعاء \".\nضعيف جدا\nرواه ابن عدي (٨٣/٢) عن عبد الله بن بزيع عن الحسن بن عمارة: حدثني الزهري\nعن أبي سلمة عن أبي هريرة مرفوعا.","vol":"3","page":678},{"text":"قلت: وهذا سند ضعيف جدا وفيه علتان:\nالأولى: ابن عمارة، قال الحافظ: \" متروك \"، بل قال الإمام أحمد:\n\" كان منكر الحديث، وأحاديثه موضوعة \".\nالثانية: عبد الله بن بزيع فإنه ضعيف، وقال ابن عدي عقب الحديث:\n\" إنه غير محفوظ \".\nوالحديث من الأحاديث التي خلا منها الجوامع الثلاثة: \" الجامع الكبير \"\nو\" الجامع الصغير \" للسيوطي وكذا \" الزيادة عليه \" له و\" الجامع الأزهر \"\nللمناوي!\n<span data-type=\"title\" id=toc-1498>١٤٨٩ </span>- \" يا حرملة! ائت المعروف، واجتنب المنكر، وانظر ما يعجب أذنك أن يقول لك\nالقوم إذا قمت من عندهم فأته، وانظر الذي تكرهه أن يقول لك القوم إذا قمت من\nعندهم فاجتنبه \".\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٢٢٢) و(ق ٢٠/٢ من المخطوطة) و(ص ٣٤\n) من الهندية) وابن سعد في \" الطبقات \" (١/٣٢٠ - ٣٢١) من طريق عبد الله بن\nحسان العنبري قال: حدثنا حبان بن عاصم - وكان حرملة أبا أمه - فحدثتني صفية\nابنة عليبة ودحيبة ابنة عليبة - وكان جدهما حرملة أبا أبيهما - أنه أخبرهم [عن] حرملة بن عبد الله:\n\" أنه خرج حتى أتى النبي ﷺ، فكان عنده حتى عرفه النبي\nﷺ، فلما ارتحل، قلت في نفسي: والله لآتين النبي صلى الله\nعليه وسلم حتى أزداد من العلم، فجئت أمشي، حتى قمت بين يديه، فقلت: ما\nتأمرني أعمل؟ قال ... \" فذكره.\nقلت: وهذا إسناد في ثبوته نظر من وجهين:\nالأول: أن عبد الله بن حسان العنبري مجهول الحال، لم يوثقه أحد، وقال\nالحافظ في \" التقريب \":\n\" مقبول \". يعني عند المتابعة، وقد توبع، لكن مع المخالفة في إسناده كما يأتي.","vol":"3","page":679},{"text":"الآخر: أن نسخ \" الأدب المفرد \" مختلفة في إثبات حرف (عن) قبل (حرملة) فقد\nثبت في النسختين المطبوعتين المشار إليهما، ولم تثبت في المخطوطة، ولذلك\nوضعته بين المعكوفتين، والسند، يختلف الحكم عليه باختلاف النسخ، فعلى\nإثباته يكون الحديث من رواية ابنتي عليبة عن عليبة عن حرملة. وعلى حذفه يكون\nمن روايتهما عن جدهما حرملة.\nوعلى الإثبات يكون الحديث معلولا بالجهالة، فإن عليبة هذا مجهول العين،\nأورده ابن أبي حاتم في \" الجرح والتعديل \" (٣/٢/٤٠) ولم يزد على قوله:\n\" روى عن أبيه عن النبي ﷺ. روى عنه ابنه ضرغامة \".\nوعلى حذفه فهل سمع ابنتا عليبة من جدهما؟ ليس عندنا ما يثبت ذلك، إلا هذا\nالإسناد، ومداره على عبد الله بن حسان، وقد عرفت أنه مجهول الحال فلا تقوم\nالحجة به، ولا سيما قد خولف في إسناده فقال أبو داود الطيالسي في \" مسنده \" (١٢٠٧): حدثنا قرة قال: حدثنا ضرغامة قال: حدثني أبي عن أبيه قال:\nأتيت رسول الله ﷺ في ركب من الحي، فلما أردت الرجوع قلت: يا\nرسول الله أوصني قال:\n\" اتق الله، وإذا كنت في مجلس وقمت منه، وسمعتهم يقولون ما يعجبك، فأته،\nفإذا سمعتهم يقولون ما تكره فلا تأته \".\nوأخرجه ابن سعد (٧/٣٤) من طريقين آخرين عن قرة.\nفهذا الإسناد يشهد أن الحديث من رواية عليبة عن حرملة لأن ضرغامة هذا هو ابن\nعليبة بن حرملة العنبري كما في كتاب ابن أبي حاتم (٢/١/٤٧٠)، فعليه فيمكن\nالقول بأن النسخة التي أثبتت (عن) أرجح من الأخرى، فيكون الإسناد متصلا\nمعللا بالجهالة، على أن ضرغامة هذا يشبه أباه في الجهالة، فإن ابن أبي حاتم\nلم يزد فيه على قوله:\n\" روى عن أبيه، روى عنه قرة بن خالد السدوسي \".\nومما يرجح نسخة الإثبات والوصل، أن الذين ترجموا لحرملة هذا في","vol":"3","page":680},{"text":"\" الصحابة \"\nكابن عبد البر وغيره كلهم ذكروا أن الحديث من رواية صفية ودحيبة عن أبيهما\nعنه، وقد عزاه أحدهم للأدب المفرد والطيالسي، وهو الحافظ ابن حجر (١)،\nوتبعه السيوطي، فقال في \" الجامع الكبير \" (١/٤/١):\n\" رواه البخاري في \" الأدب \" وابن سعد والباوردي والبغوي والبيهقي في \"\nشعب الإيمان \" من طريق صفية ودحيبة ابنتي عليبة بن حرملة بن عبد الله بن أوس\nعن أبيهما عن جدهما ﵁. قال البغوي: ولا أعلم له غيره \".\nولكن يعارض هذا أن ابن أبي حاتم قال في ترجمة حرملة من كتابه (١/٢/٢٧٢):\n\" بصري له صحبة، روى عنه صفية ودحيبة ابنتا عليبة، سمعت أبي يقول ذلك، قال\nأبو محمد: روى عنه حبان بن عاصم \".\nوعلى هذا جرى الحافظ في \" التهذيب \" وغيره، خلافا لصنيعه في \" الإصابة \" كما\nسبقت الإشارة إليه، ولا أعلم مستندا لهذا سوى رواية عبد الله بن حسان هذه،\nوهي مضطربة كما رأيت، ولعل ذلك منه؛ فإنه غير معروف بالضبط والحفظ، ولا\nسيما قد خولف من ضرغامة كما سبق.\nوجملة القول: أن الحديث ضعيف لا يثبت، لأنه منقطع أومجهول.\nفقول الحافظ في \" الإصابة \":\n\" وحديثه في \" الأدب المفرد \" للبخاري و\" مسند أبي داود الطيالسي \" وغيرهما\nبإسناد حسن \".\nفهو غير حسن، كيف وهو الذي قال في عبد الله بن حسان: \" مقبول \" كما تقدم؟ !\nفإن قيل: إنما حسنه بمجموع الطريقين أحدهما عند البخاري والآخر عند الطيالسي.\nقلت: يمنع من ذلك الاختلاف الذي بينهما، كما سبق شرحه، وتلخيص ذلك أن رواية\nابن حسان إن كان المحفوظ فيها إسقاط عليبة من الإسناد، فقد خالفه ضرغامة،\nوليس فيهما حافظ ليصار إلى ترجيح رواية أحدهما على رواية الآخر، وإن كان\nالمحفوظ\n_________\n(١) انظر \" الاستيعاب \" (١/١٣٩) و\" أسد الغابة \" (١/٣٩٧) و\" الإصابة \" (٢/٢) . اهـ","vol":"3","page":681},{"text":"فيها إثبات عليبة فهو مجهول، فمن أين للإسناد الحسن؟ ! والله سبحانه\nوتعالى أعلم.\nهذا ما وصل إليه علمي، \" وفوق كل ذي علم عليم \" فمن كان عنده شيء نستفيده\nمنه قدمه إلينا إن شاء الله، وجزاه الله خيرا.\n<span data-type=\"title\" id=toc-1499>١٤٩٠ </span>- \" جئتم تسألوني عن الصنيعة لمن تحق؟ لا تنبغي الصنيعة إلا لذي حسب أودين،\nوجئتم تسألوني عن الرزق وما يجلبه على العبد؟ فاستجلبوه واستنزلوه بالصدقة\n، وجئتم تسألوني عن جهاد الضعفاء؟ فإن جهاد الضعفاء الحج والعمرة، وجئتم\nتسألوني عن جهاد النساء؟ وإن جهاد المرأة حسن التبعل، وجئتم تسألوني عن\nالرزق؟ ومن يأتي؟ وكيف يأتي؟ أبى الله أن يرزق عبده المؤمن إلا من حيث لا\nيعلم \".\nمنكر\nرواه أبو سعيد بن الأعرابي في \" المعجم \" (٩٩/١) ومن طريقه القضاعي في \"\nمسند الشهاب \" (ق ٤٨/١): نا أبو عبد الله أحمد بن طاهر بن حرملة بن يحيى بن\nعبد الله بن حرملة بن عمران بن قراد التجيبي: نا جدي حرملة قال: حدثني عمر بن\nراشد المدني قال: حدثني مالك بن أنس عن جعفر بن محمد عن أبيه عن جده قال:\n\" احتج أبو بكر وعمر وأبو عبيدة بن الجراح، فتماروا في شيء، فقال لهم علي:\nانطلقوا إلى رسول الله ﷺ، فلما وقفوا على رسول الله صلى الله\nعليه وسلم، قال: جئنا يا رسول الله نسألك عن شيء، فقال: إن شئتم فاسألوا،\nوإن شئتم أخبرتكم بما جئتم له، قالوا: أخبرنا، قال: \" فذكره.\nقلت: وهذا إسناد واه جدا، عمر بن راشد المدني؛ هو أبو حفص الجاري: قال أبو\nحاتم:\n\" وجدت حديثه كذبا وزورا \". وقال العقيلي:\n\" منكر الحديث \".\nوأحمد بن طاهر، قال الدارقطني:\n\" كذاب \". قال الذهبي:","vol":"3","page":682},{"text":"\" وأتى بحديث منكر متنه (أبى الله أن يرزق المؤمن إلا من حيث لا يعلم) \".\nقلت: وأخرجه الحاكم في \" تاريخه \" بإسناده عن عمر بن خلف المخزومي: حدثنا\nعمر بن راشد عن عبد الرحمن بن حرملة عن سعيد بن المسيب عن أبي هريرة قال:\n\" كان رسول الله ﷺ يوما جالسا في مجلسه، فاطلع علي بن أبي\nطالب.. \".\nقلت: فذكره، وقال الحاكم:\n\" هذا حديث غريب الإسناد والمتن، وعبد الرحمن بن حرملة المديني عزيز الحديث\nجدا \".\nقلت: هو مختلف فيه، وإنما الآفة من عمر بن راشد، وقد عرفت حاله، ومن\nطريقه أخرج الديلمي (١/١/٨٠) الجملة الأخيرة منه.\nوأورده ابن الجوزي في \" الموضوعات \" (٢/١٥٢ - ١٥٣) من طريق ابن حبان، وهذا\nفي \" الضعفاء \" (١/١٤٧) بسنده عن أحمد بن داود بن عبد الغفار عن أبي مصعب قال\n: حدثني مالك عن جعفر بن محمد به، وقالا:\n\" موضوع، آفته أحمد بن داود بن عبد الغفار \".\nوقال السيوطي عقبه في \" اللآلي \" (٢/٧١):\n\" وقال ابن عبد البر: هذا حديث غريب من حديث مالك، وهو حديث حسن، لكنه\nمنكر عندهم عن مالك، لا يصح عنه، ولا أصل له في حديثه \".\nثم ذكر له السيوطي طريقا أخرى عن علي وفيها هارون بن يحيى الحاطبي، ذكره\nالعقيلي في \" الضعفاء \" وقال ابن عبد البر:\n\" لا أعرفه \". وقال البيهقي:\n\" لا أحفظه على هذا الوجه، إلا بهذا الإسناد، وهو ضعيف بمرة \".\n<span data-type=\"title\" id=toc-1500>١٤٩١ </span>- \" ابتدروا الأذان، ولا تبتدروا الإمامة \".\nضعيف\nرواه ابن أبي شيبة في \" المصنف \" (١/٩٥/٢): حدثنا وكيع عن علي بن مبارك عن\nيحيى بن أبي كثير مرفوعا.","vol":"3","page":683},{"text":"قلت: وهذا إسناد ضعيف؛ فإنه وإن كان رجاله كلهم ثقاتا رجال الشيخين، فإنه\nمعضل، وليس بمرسل كما قال السيوطي وأقره المناوي؛ فإن يحيى بن أبي كثير،\nإنما له رؤية لأنس، ولم يسمع منه، ولا من صحابي آخر كما في \" التهذيب \" عن\nابن حبان وغيره.\nوأما قول المناوي في \" شرحيه \":\n\" وله شواهد \".\nفلا أعلم شيئا منها. والله أعلم.\n<span data-type=\"title\" id=toc-1501>١٤٩٢ </span>- \" أبى الله أن يقبل عمل صاحب بدعة، حتى يدع بدعته \".\nمنكر\nأخرجه ابن ماجه (رقم ٥٠) وابن أبي عاصم في \" السنة \" (ق ٤/٢) والديلمي (\n١/١/٨٠) من طريق أبي الشيخ عن بشر بن منصور الحناط، عن أبي زيد عن أبي\nالمغيرة عن عبد الله بن عباس قال: قال رسول الله ﷺ:\nفذكره.\nقلت: وهذا إسناد ضعيف، مسلسل بالمجهولين، قال أبو زرعة:\n\" لا أعرف أبا زيد ولا شيخه ولا بشرا \".\nوقال الذهبي في أولهم:\n\" يجهل \". وقال في الآخرين:\n\" لا يدرى من هما \".\nووافقه البوصيري في \" الزوائد \" (١/١١) .\nوقد جاء بإسناد شر من هذا بلفظ آخر، وهو:","vol":"3","page":684},{"text":"<span data-type=\"title\" id=toc-1502>١٤٩٣ </span>- \" لا يقبل الله لصاحب بدعة صوما ولا صلاة، ولا صدقة، ولا حجا، ولا عمرة\n، ولا جهادا، ولا صرفا ولا عدلا، يخرج من الإسلام كما تخرج الشعرة من\nالعجين \".\nموضوع\nأخرجه ابن ماجه (٤٩) من طريق محمد بن محصن عن إبراهيم بن أبي عبلة عن عبد الله\nابن الديلمي عن حذيفة قال: قال رسول الله ﷺ: فذكره.","vol":"3","page":684},{"text":"قلت: وهذا موضوع آفته ابن محصن هذا فإنه كذاب كما قال ابن معين وأبو حاتم،\nوقال الحافظ في \" التقريب \":\n\" كذبوه \".\nوتساهل البوصيري فيه فقال في \" الزوائد \" (١/١٠):\n\" هذا إسناد ضعيف، فيه محمد بن محصن، وقد اتفقوا على ضعفه \".\nووجه التساهل أن الراوي قد يتفق على ضعفه، وليس بكذاب، وحينئذ فذكر\nالاتفاق دون ذكر السبب لا يكون معبرا عن واقع الراوي. فتأمل.\n<span data-type=\"title\" id=toc-1503>١٤٩٤ </span>- \" من يعمل سوءا يجز به في الدنيا \".\nضعيف\nأخرجه الحاكم (٣/٥٥٢ - ٥٥٣) وابن عدي في \" الكامل \" (١٤٢/٢) وأحمد (١/٦\n) وابن مردويه عن زياد الجصاص عن علي بن زيد عن مجاهد قال: قال لي عبد الله\nابن عمر:\n\" انظر إلى المكان الذي فيه ابن الزبير مصلوبا، فلا تمرن عليه قال: فسها\nالغلام، فإذا عبد الله بن عمر ينظر إلى ابن الزبير، فقال: يغفر الله لك (\nثلاثا)، أما والله ما علمتك إلا صواما قواما وصالا للرحم، أما والله إني\nلأرجومع مساوي ما أصبت أن لا يعذبك الله بعدها، قال: ثم التفت إلي فقال:\nسمعت أبا بكر الصديق يقول: قال رسول الله ﷺ: فذكره،\nوالسياق لابن مردويه والحاكم، لكن وقع فيه تحريف وسكت عنه.\nوأقول: إسناده ضعيف، زياد - وهو ابن أبي زياد الجصاص - ضعيف، وكذا علي بن\nزيد وهو ابن جدعان.\nوذكر له ابن كثير شاهدا من رواية البزار في \" مسنده (٣/٤٦ - الكشف) عن\nعبد الرحمن بن سليم بن حيان: حدثني أبي عن جدي حيان بن بسطام، قال بسطام:\n\" كنت مع ابن عمر، فمر بعبد الله بن الزبير وهو مصلوب، فقال: رحمة الله\nعليك أبا خبيب، سمعت أباك يعني الزبير يقول: قال رسول الله صلى الله عليه\nوسلم: فذكره بزيادة \" والآخرة \" وقال:\n\" لا نعلمه يروى عن الزبير إلا من هذا الوجه \".","vol":"3","page":685},{"text":"قلت: وهو ضعيف، لم أعرف أحدا منهم؛ غير حيان بن بسطام، وقد أشار الذهبي\nإلى أنه مجهول فقال:\n\" تفرد عنه ابنه سليم \".\nوأما ابن حبان فذكره في \" الثقات \"!\nثم ذكر ابن كثير من طريق موسى بن عبيدة: حدثني مولى ابن سباع قال: سمعت ابن\nعمر يحدث عن أبي بكر الصديق قال:\n\" كنت عند النبي ﷺ، فنزلت هذه الآية \" من يعمل سوءا يجز به\nولا يجد له من دون الله وليا ولا نصيرا \" فقال رسول الله ﷺ\n: يا أبا بكر! ألا أقرئك آية أنزلت علي؟ قال: قلت: بلى يا رسول الله!\nفأقرأنيها، فلا أعلم أني قد وجدت انفصاما في ظهري حتى تمطيت لها، فقال\nرسول الله ﷺ: مالك يا أبا بكر؟ قلت: بأبي أنت وأمي يا\nرسول الله! وأينا لم يعمل السوء؟ وإنا لمجزيون بكل سوء عملناه؟ فقال\nرسول الله ﷺ:\nأما أنت يا أبا بكر وأصحابك المؤمنون فإنكم تجزون بذلك في الدنيا حتى تلقوا\nالله ليس لكم ذنوب، وأما الآخرون فيجمع ذلك لهم حتى يجزوا به يوم القيامة \".\nأخرجه ابن مردويه والترمذي وقال:\n\" وموسى بن عبيدة يضعف، ومولى ابن سباع مجهول \".\nقلت: وجملة القول: إن الحديث ضعيف؛ لضعف رواته وجهالة بعضهم، واختلافهم\nعلى ابن عمر في ضبط لفظه، فبعضهم ذكره كما في الترجمة، وبعضهم زاد \" وفي\nالآخرة \"، وابن عبيدة رواه بلفظ آخر مغاير تمام المغايرة لما قبله. والله\nأعلم.\nلكن قد صح عن أبي هريرة ﵁ قال:\n\" لما نزلت \" من يعمل سوءا يجز به \" بلغت من المسلمين مبلغا شديدا، فقال\nرسول الله ﷺ:\nقاربوا، وسددوا؛ ففي كل ما يصاب به المسلم كفارة، حتى النكبة ينكبها، أو\nالشوكة يشاكها \".\nأخرجه مسلم (٨/١٦) وأحمد (٢/٢٤٨) والحميدي (١١٤٨) .\nوله شاهد من حديث عائشة نحوه.","vol":"3","page":686},{"text":"أخرجه الترمذي (٢٩٩٤) وقال:\n\" حديث حسن غريب \".\n<span data-type=\"title\" id=toc-1504>١٤٩٥ </span>- \" إن في الجنة لنهرا، ما يدخله جبريل من دخلة فيخرج منه فينتفض، إلا خلق الله\nمن كل قطرة تقطر منه ملكا \".\nموضوع\nأخرجه ابن عدي (١٤٢/٢) والديلمي في \" المسند \" (١/٢/٢٨٧) من طريق زياد بن\nالمنذر عن عطية عن أبي سعيد: قال رسول الله ﷺ: فذكره\nوقال:\n\" حديث غير محفوظ \".\nقلت: آفته زياد هذا قال في \" الميزان \":\n\" قال ابن معين: كذاب. وقال النسائي وغيره: متروك \".\nوقال ابن حبان (١/٣٠٦):\n\" كان رافضيا يضع الحديث في مثالب أصحاب النبي ﷺ، وفي فضائل\nأهل البيت، لا تحل كتابة حديثه \".\nوشيخه عطية وهو العوفي ضعيف مدلس.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (١/٢٠٥/٢) لأبي الشيخ في \"\nالعظمة \" والحاكم في \" تاريخه \" والديلمي عن أبي سعيد.","vol":"3","page":687},{"text":"<span data-type=\"title\" id=toc-1505>١٤٩٦ </span>- \" ألا إن الكذب يسود الوجه، والنميمة (يعني فيه) عذاب القبر \".\nموضوع\nأخرجه أبو يعلى في \" مسنده \" (٤/١٧٩٧) وعنه ابن حبان في \" صحيحه \" (١٠٤ -\nموارد) وابن عدي (١٤٣/١) والبيهقي في \" الشعب \" (٢/٤٨/١) عن زياد بن\nالمنذر عن نافع بن الحارث قال: حدثنا أبو برزة قال: سمعت رسول الله\nﷺ: فذكره. وقال البيهقي:\n\" في هذا الإسناد ضعف \"!\nقلت: بل هو موضوع أيضا، آفته زياد هذا؛ فإنه كذاب كما سبق آنفا، والعجب من","vol":"3","page":687},{"text":"ابن حبان كيف أخرجه في \" صحيحه \" وقد قال في زياد: \" يضع الحديث \" كما عرفت؟\n! فلعله توهم أنه غيره.\nوالحديث ذكره في \" الجامع الصغير \" من رواية البيهقي فقط، وتعقبه المناوي\nبقوله:\n\" وقضية صنيع المصنف أن البيهقي خرجه وسكت عليه، والأمر بخلافه، بل أعله\nفقال عقبه: \" في هذا الإسناد ضعف \". اهـ. وقد تساهل في إطلاقه عليه الضعف،\nوحاله أفظع من ذلك، فقد قال الهيثمي وغيره: \" فيه زياد بن المنذر وهو كذاب\n\". اهـ، فكان ينبغي للمصنف حذفه من الكتاب \".\nقلت: يعني أن السيوطي كان يجب عليه حذفه وفاء بشرطه في أول الكتاب أنه صانه\nمما تفرد به كذاب أووضاع. وهذا الشرط قد أخل به السيوطي عشرات المرات،\nوكتابنا هذا هو الوحيد في الكشف عن ذلك، ولكن إذا كان المناوي يرى أن هذا\nالحديث موضوع - وهو الصواب - فلماذا رجع عن ذلك في كتابه الآخر \" التيسير \"\nفقال فيه مقلدا للبيهقي:\n\" رواه البيهقي عن أبي برزة ثم قال: إسناده ضعيف \"؟ !\nوقد نسبه بسبب قوله هذا إلى التساهل كما رأيت. فتأمل.\nثم أخرج أبو يعلى بهذا الإسناد عن أبي برزة مرفوعا:\n\" إن بعدي أئمة إن أطعتموهم أكفروكم، وإن عصيتموهم قتلوكم، أئمة الكفر،\nورؤس الضلالة \".\nوقال الهيثمي (٥/٢٣٨):\n\" رواه أبو يعلى والطبراني، وفيه زياد بن المنذر، وهو كذاب متروك \".\n<span data-type=\"title\" id=toc-1506>١٤٩٧ </span>- \" خصال لا تنبغي في المسجد: لا يتخذ طريقا، ولا يشهر فيه سلاح، ولا ينبض\nفيه بقوس، ولا ينثر فيه نبل، ولا يمر فيه بلحم نيء، ولا يضرب فيه حد،\nولا يقتص فيه من أحد، ولا يتخذ سوقا \".","vol":"3","page":688},{"text":"ضعيف جدا. أخرجه ابن ماجه (٧٤٨) وابن عدي (١٤٥/١) عن زيد بن جبيرة الأنصاري عن داود\nابن الحصين عن نافع عن ابن عمر عن رسول الله ﷺ قال:\nفذكره. وقال ابن عدي:\n\" حديث غير محفوظ، وزيد بن جبيرة عامة ما يرويه لا يتابعه عليه أحد \".\nقلت: وهو ضعيف جدا كما يشعر بذلك قول الحافظ فيه:\n\" متروك \".\nوقال البوصيري في \" الزوائد \" (١/٩٥):\n\" إسناده ضعيف؛ لاتفاقهم على ضعف زيد بن جبيرة. قال ابن عبد البر: أجمعوا\nعلى أنه ضعيف \".\nوبه أعله ابن القيم في كلامه المنقول في \" المجموع \" (٥٤٨٥/١١٢/١) .\nلكن قوله: \" لا يتخذ طريقا \" قد جاء من طريق أخرى عن ابن عمر مرفوعا أتم منه،\nوإسناده حسن كما بينته في \" الصحيحة \" (١٠٠١) .\n<span data-type=\"title\" id=toc-1507>١٤٩٨ </span>- \" خير نسائكم العفيفة الغلمة \".\nضعيف جدا\nأخرجه ابن عدي (١٤٥/١) عن عبد الملك بن محمد الصنعاني: حدثنا زيد بن جبيرة\nعن يحيى بن سعيد الأنصاري عن أنس بن مالك: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف جدا من أجل ابن جبيرة؛ فإنه متروك كما تقدم آنفا.\nوعبد الملك بن محمد الصنعاني من صنعاء دمشق، وهو لين الحديث كما قال الحافظ.\nوالحديث عزاه في \" الجامع الصغير \" للديلمي في \" مسند الفردوس \" فقط! بزيادة:\n\" عفيفة في فرجها، غلمة على زوجها \".\nفقال المناوي:\n\" وفيه عبد الملك بن محمد الصنعاني، قال ابن حبان: لا يجوز أن يحتج به، عن","vol":"3","page":689},{"text":"زيد بن جبيرة، قال الذهبي: تركوه. ورواه ابن لال، ومن طريقه أورده\nالديلمي مصرحا، فلوعزاه المصنف للأصل لكان أصوب \".\nقلت: وقد وجدت له طريقا أخرى، ولكنها معلولة أيضا، فقال ابن أبي حاتم (١/٣٩٦):\n\" وسألت أبي عن حديث حدثنا به محمد بن عوف الحمصي قال: حدثنا أبو اليمان قال\n: حدثنا إسماعيل بن عياش عن يحيى بن سعيد عن أنس.. (فذكره) . فسمعت أبي يقول\n: إنما يروونه عن زيد بن جبيرة عن يحيى بن سعيد عن أنس عن النبي صلى الله عليه\nوسلم، وزيد بن جبيرة ضعيف الحديث \".\nقلت: وعلة هذه الطريق إسماعيل بن عياش، فإنه ضعيف في غير روايته عن الشاميين\n، وهذه منها.\n<span data-type=\"title\" id=toc-1508>١٤٩٩ </span>- \" فلق البحر لبني إسرائيل يوم عاشوراء \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (١٤٤/٢ و١٦٣/١) من طريق أبي يعلى وغيره عن\nسلام الطويل عن زيد العمي عن يزيد الرقاشي عن أنس عن النبي صلى الله عليه\nوسلم به. وقال في الموضع الأول منهما في ترجمة زيد:\n\" ولعل البلاء فيه من سلام أومنهما جميعا، فإنهما ضعيفان \".\nوقال في الموضع الآخر في ترجمة سلام:\n\" عامة ما يرويه لا يتابعه أحد عليه \".\nقلت: هو كذاب، ومن فوقه كلاهما ضعيف، فهو الآفة \".\nوفي \" فيض القدير \":\n\" قال ابن القطان: فيه ضعيفان، وقال الهيثمي: فيه يزيد الرقاشي وفيه كلام\nكثير \".\nقلت: ومعنى هذا الحديث ثابت في \" الصحيحين \" أنه من كلام اليهود، قال\nعبد الله بن عباس ﵄:\n\" قدم النبي ﷺ، فرأى اليهود تصوم يوم عاشوراء، فقال: ما\nهذا؟ قالوا: هذا يوم","vol":"3","page":690},{"text":"صالح، هذا يوم نجى الله بني إسرائيل من عدوهم \". زاد\nمسلم: \" وغرق فرعون وقومه \". الحديث وفيه قوله: \" فأنا أحق بموسى منكم،\nفصامه، وأمر بصيامه \".\nوفي \" المسند \" (٢/٣٥٩) من حديث أبي هريرة قال:\n\" مر النبي ﷺ بأناس من اليهود قد صاموا يوم عاشوراء، فقال:\nما هذا الصوم؟ قالوا: هذا اليوم الذي نجى الله موسى وبني إسرائيل من الغرق،\nوغرق فيه فرعون، وهذا يوم استوت فيه السفينة على الجودي، فصامه نوح وموسى\nشكرا لله تعالى، فقال ﷺ: أنا أحق.. \". الحديث.\nوفي إسناده حبيب بن عبد الله الأزدي قال الحافظ في \" التقريب \":\n\" مجهول \".\nولذلك فلم يحسن صنعا حين سكت عليه في \" الفتح \" (٤/٢١٤) .\nقلت: فمن المحتمل لدي أن يكون أحد أولئك الضعفاء، لما بلغه كلام اليهود\nالوارد في حديث ابن عباس، وأن النبي ﷺ سكت عليه، عد سكوته\nﷺ إقرارا له، واستجاز نسبته إليه ﷺ!\nوليس يخفى على أهل العلم؛ أن ذلك مما لا يجوز، لأنه من التقول الذي حرمه\nﷺ في قوله: \" من قال علي ما لم أقل فليتبوأ مقعده من النار \"\n. والله أعلم.\n<span data-type=\"title\" id=toc-1509>١٥٠٠ </span>- \" استحي الله استحياءك من رجلين من صالحي عشيرتك \".\nضعيف جدا\nرواه ابن عدي (٥٣/٢ و٢٠٣/١) عن صغدي بن سنان: حدثنا جعفر بن الزبير عن\nالقاسم عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد واه جدا، أورده ابن عدي في الموضع الأول في ترجمة جعفر بن\nالزبير وقال:\n\" عامة أحاديثه مما لا يتابع عليه، والضعف على حديثه بين \".\nثم روى عن البخاري والنسائي أنهما قالا:\n\" متروك الحديث \".\nوأورده في الموضع الثاني في ترجمة صغدي وقال:","vol":"3","page":691},{"text":"\" وهذا الحديث بهذا الإسناد ليس يرويه غير الصغدي، وهو خير من جعفر،\nويتبين على حديثه ضعفه، قال ابن معين: ليس بشيء \".\nفالحديث واه جدا، فقول المناوي في شرحيه: \" وإسناده ضعيف \" - ولم يزد -\nقصور، لعله جاءه من أنه لم يتيسر له الاطلاع على سنده.\nوقد روي الحديث بإسناد خير من هذا، وبلفظ:\n\" رجل \" مكان: \" رجلين \".\nوهو مخرج في \" الصحيحة \" برقم (٧٤١) .\n_________\nانتهى المجلد الثالث من \" سلسلة الأحاديث الضعيفة والموضوعة \" والحمد لله تعالى والمنة.\nويليه إن شاء الله تعالى المجلد الرابع وأوله: ١٥٠١ - (إن للشيطان كحلًا ...)\n\"وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \"","vol":"3","page":692},{"text":"<span data-type=\"title\" id=toc-1511>المقدمة:</span>\nبِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\nإن الحمد لله، نحمده، ونستعينه، ونستغفره، ونعوذ بالله من شرور أنفسنا، وسيئات أعمالنا، من يهده الله فلا مضلَّ له، ومن يُضْلِلْ فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله.\n\" يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُون \".\n\" يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا \".\n\" يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا \" (١) .\n_________\n(١) هذه خطبة الحاجة التي كان رسول الله - ﷺ - يعلًمها أصحابه أن يقولوها بين يدي كلامهم في أمور دينهم، سواء كان في خطبة نكاح، أو جمعة، أوعيد، أو محاضرة، ولي فيها رسالة مطبوعة مرارًا، وهذه الخطبة مع الأسف مهجورة من أكثر الخطباء والمدرسين، وإن كنا بدأنا نشعر بعد نثر الرسالة بسنين أن كثيرًا من الخطباء، وبخاصة السلفيين منهم، قد تبنوها، وبذلك أحيوا سنة أماتها من لا يهتم بإحياء السنن، وإماتة البدع، جزاهم الله خيرا.\nوبهذه المناسبة أقول:\nإن من أسوأ التعليقات التي وقفت عليها في هذه الآونة الأخيرة، والتي تدل على أن كاتبها لم يُؤت من الحكمة شيئًا مذكورًا، ما طبعه المدعو شرف حجازي المصري على كتابي \" صحيح الكلم الطيب \"؛ الذي سرقه وطبعه بتعليقات أضافها من عنده، كان منها قوله (ص ٨٥) ناقلًا عن النووي: \"هذه الخطبة سنة، لو لم يأت بشيء منها؟ صح النكاح باتفاق العلماء\". =","vol":"4","page":1},{"text":"أما بعد؛ فإليكم أيها القراء الكرام! المجلد الرابع من \"سلسلة الأحاديث الضعيفة والموضوعة\"، وفيه أنواع جديدة من الأحاديث الواهية، التي يجب على كل مسلم- وبخاصة أهل العلم وطلابه- أن يكون على حذر منها. لكي لا يقول على النبي - ﷺ - ما لم يعلم أنه قاله، فيقع- لا سمح الله- في وعيد قوله - ﷺ -:\n\"من قال علي ما لم أقل؛ فليتبوأ مقعده من النار\"، نعوذ بالله تعالى من النار، ومن كل أسبابها.\nولقد يسر الله ﷿- وله الفضل والمنة- أن لا يتأخر عن سابقه صدورًا إلا قليلًا، فالحمد لله الذي بنعمته تتم الصالحات حمدًا كثيرًا.\nوكانت مقدمة المجلد السابق عامرة- بفضل الله- بالبحوث العلمية، والردود الفقهية والحديثية، على بعض الحاقدين والحاسدين من الصوفية\nوالطرقية، الذين يتهمون الأبرياء بما ليس فيهم، من أولئك الشيخ عبد الله الغُماري المغربي، الذي غَمِر صدرُهُ، وعمي بالهوى قلبُه، فطعن في جماهير\nالمسلمين من أهل السنة سلفًا وخلفًا، واتهمهم بمخالفة سنة النبي - ﷺ - وحديثه، وأثنى خيرًا بكل صراحة على الشيعة انتصارًا لبدعته، (المقدمة ص ٩- ١٢) .\nوصحح مع ذلك كله بغير علم بعض الأحاديث الضعيفة والباطلة، ورمى الحافظَين الجليلين الذهبي والعسقلاني بالتعنت الشديد، لأنهما أبطلا\n_________\n= أقول: فإن مثل هذا التعليق إنما يحسُن ذكره في سُنة معروفة؛ يخشى من مواظبة الناس عليها أن يقعوا في الغلو فيها، وليس في سنة كهذه الخطبة التي لا يعرفها أكثر الخاصة، فضلًا عن العامة، حتى كادت أن تصبح نسيًا منسيا، حتى عند بعض الناشرين الذين يدَّعون السلفية عقيدة أو تجارة (الله أعلم بما في نفوسهم)، وقد بينت شيئًا من هذا في مقدمتي للطبعة الثامنة من الكتاب المذكور: \"صحيح الكلم الطب \"، وقد صدر حديثا والحمد لله في طبعة أنيقة مزيدة منقحة. والله ولي التوفيق.","vol":"4","page":2},{"text":"حديثًا من تلك الأحاديث التي صححها هو تكلفًا وتشيعًا! وقد نبهت على بعضها في تلك المقدمة (ص ٢٢- ٢٥ و٣٣- ٣٩)، وعلى غيرها في صُلب المجلد كالحديث (١٠٤٢) وغيره كثير وكثير، مما يؤكد لكل باحث أنه في هذا العلم كما قيل: \"لا في العير ولا في النفير\"، وقد نبهت على بعضها في فهرست \"١- المواضيع والبحوث \" منه، ِ فمن شاء تتبُّعها رجع إليه.\nهذا في المجلد الثالث.\nوستمر بك أيها القارىء الكريم في هذا المجلد الرابع، أمثلة أخرى من تلك الأحاديث الضعيفة التي صححها الغُماري أيضًا، ضِغثًا على إبَّالة، فلا بأس من الِإشارة إلى أرقامها هنا، ليزداد القراء معرفة بهذا الغُماري، ومدى انحرافه عن جادة هذا العلم وقواعده، وأقوال أئمة الجرح والتعديل:\n(١٥٠٤ و١٥١٤ و١٥٦٦ و١٧٨٢،) وهو موضوع (و١٨٢١ و١٨٢٨ و١٨٣٣ و١٨٤٤ و١٩٣٣) .\n(تنبيه): كنت بينت في مقدمة المجلد الثالث من هذه السلسلة حال عبد الله الغماري في عدائه لأهل السنة، ومحاربته إياهم، واتهامه إياي شخصيًا بشتى التهم الباطلة، وجهلَه بعلم الجرح والتعديل، والتصحيح والتضعيف، ونبهت في تضاعيفه على جملة من الأحاديث الضعيفة التي صححها بجهل بالغ، وأوردها في كتابه الذي سماه \"الكنز الثمين \"، وهي من الكثرة بحيث يظن كثير من المتعصبة له، والمغرورين به، أن في نقدي إياه تحاملا عليه بحكم العداء المذهبي، كما هو معهود منه في مخالفه، والله سبحأنه نسأل أن يعصمنا من الوقوع في مثل ما وقع فيه، وأن لا نقول فيه وفي أمثاله من المبتدعة إلا ما ندين الله به،","vol":"4","page":3},{"text":"متأدبين في ذلك بأدب قوله تعالى: \"ولا يجرِمَنَّكُم شنآنُ قومٍ على أنْ لا تَعْدِلوا اعدِلوا هو أقربُ للتَّقوى\".\nوالمقصود أن الرجل أصدر حديثًا كتابا ترجم فيه لنفسه عنوأنه: \"سبيل التوفيق في ترجمة عبد الله بن الصديق \" تأليف: العلامة الحافظ التفنن أبي\nالفضل عبد الله بن الصديق الغماري \"! عقد فيه (ص ٩٦) فصلًا بعنوان: (مؤلفاتي في السجن)، يعني: سجن جمال عبد الناصر، مكث فيه من سنة\n١٩٥٩ إلى سنة ١٩٦٩- وهذه السنة هي التي صدر فيها كتابي \"صحيح الجامع \"-، ثم ذكر أنه ألف فيه عدة كتب سماها؛ منها الكتاب المذكور: \"الكنز الثمين \"، ثم قال ما نصه بالحرف الواحد:\n\"غير أن كتاب \"الكنز الثمين \" لست راضيًا عنه، لأني كتبته في حال تضييق وتشديد كما سبق، وعدم وجود مراجع، فجاءت فيه أحاديث ضعيفة كثيرة، ولو وجدت فراغًا لنقحته وهذبته وحذفت منه ما فيه من الضعيف \".\nقلت: فالحمد لله الذي شهد على نفسه بكثرة الأحاديث الضعيفة فيه، وقد كنا نبهنا على طائفة كبيرة منها، ولا نزال بفضل الله تعالى. نصحًا للأمة، وتحذيرًا لهم أن لا يغزوا بما قاله في مقدمة \"كنزه \" (صفحة ح):\n\"جردت فيه الأحاديث الثابتة من الجامع الصغير\". وقال (صفحة ع):\n\"ليس فيه أحاديث ضعيفة أو واهية\".\nولكن ... ألا يتساءل الفراء معي أنه إذا كان صادقًا في قوله: أنه ألفه في السجن حيث لا مراجع لديه كما زعم، فكيف جاز له أن يجزم هذا الجزم القاطع بأن كل أحاديثه ثابتة، وأنه ليس فيه أحاديث ضعيفة..؟! أليس في","vol":"4","page":4},{"text":"ذلك غشٌّ وتضليلٌ للأمة؟! لو أن ذلك كان في أحاديث معدودة لعذرناه، لكنا من الكثرة بحيث يصعب إحصاؤها، فإن في حرف الألف منه فقط نحو مئتي حديث ضعيف أو موضوع، من أصل أربع مئة وألف حديث تقريبًا كما كنت ذكرت ذلك في المقدمة المشار إليها آنفًا (ص ٢٣) .\nوفي ظني أن الذي حمله على ذلك الجزم بغير علم إنما هو الحسد والغيرة من كتابي: \"صحيح الجامع الصغير\"، فجمع هو\" كنزه \" مضاهاة له، وقد طبع قبله بنحو عشر سنين، ويظهر أنه توجهت إليه انتقادات كثيرة من بعض الناصحين؛ غير ما في هذه السلسلة، كمثل ما جاء في مقدمة \"ترتيب صحيح الجامع الصغير.. \" لبعض إخواننا (ص ١٤):\n\"كتاب \"الكنز الثمين.. \" محشو بالأحاديث الضعيفة، وسبب ذلك أنه اعتمد على تصحيح الحاكم والترمذي وابن حبان، وعلى الأحاديث التي قيل\nفيها: رواته ثقات، أو رجاله موثقون، وهذا الحكم كما لا يخفى فيه نظر عند أهل الحديث بينوه في مؤلفاتهم \".\nوتفصيل هذا الِإجمال يجده القراء في عشرات بل مئات الأمثلة في هذا المجلد، والذي قبله والآتية بعده إن شاء الله تعالى، وذلك من فضل الله علينا\nوعلى الناس، ولكن أكثر الناس لا يشكرون.\nومن أعاجيب تقديرات الله تعالى أن يضطر الغماري إلى الاعتراف بشيء من الفضل تحت مطارق أدلة الحق، فقد ذكرني الغماري هذا (ص ٤٩) من \" ترجمته \" في جملة من عاصره من أهل الحديث، وقال:\n\"يعرف الحديث معرفة جيدة، إلا أنه يعتمد على المناوي وعلي القاري","vol":"4","page":5},{"text":".. \" إلخ ما رماني به كعادته.\nوهذا الاعتماد الذي رماني به إنما هو صفته في الحقيقة كما أثبتُّ ذلك في الأمثلة المشار إليها آنفًا، وكأن هذا الاعتراف بالحق والاتهام بالباطل ورثه من أخيه الأكبر أحمد، فقد اطلعت على خطابين له أرسلهما إلى أحد أصحابه، الأول بتاريخ ٢٩ صفر سنة ١٣٨٠، والآخر في ٢٢ ربيع الأول من السنة نفسها، قال في الأول منهما:\n\"وناصر الدين الألباني قدم إلى دمشق، وتعلم العربية، وأقبل على علم الحديث، فأتقنه جدًا جدًا، وأعانته مكتبة الظاهر المشتملة على نفائس المخطوطات في الحديث، حتى إني لما زرتها في العام الماضي كان هو الذي يأتيني بما أطلبه، ويعرفني بما فيها، وهو خبيث الطبع، وهابي تيمي جلد ... ولولا خبث مذهبه وعناده لكان من أفراد الزمان في معرفة الحديث، مع أنه لا يزال فاتحًا دكان الساعات، وقعت لنا معه مناظرة يطول ذكرها\".\nوقال في الخطاب الآخر:\n\"والحبشي الذي يرد على الألباني طبع في الرد عليه ثلاثة (!) رسائل، وهو كسائر أهل الوقت يراجع كتب الحديث، وينقل منها.\nأما الألباني فمن الأفراد في معرفة الفن (هنا جملة غير مقروءة من سوء الخط والتصوير)، إلا أنه في العناد- والعياذ بالله- خلف الزمزمي ... \" إلخ.\nنقلت هذه النصوص للتاريخ أولًا، وليكون القراء على علم بمثل هذه الاعترافات من مثل هؤلاء المبتدعة، لأن لها قيمة لا تقدر، فهي كما قيل قديمًا:\n\"والفضل ما شهدت به الأعداء\"!","vol":"4","page":6},{"text":"وأما الاتهام بالعناد وغيره فهو كما يتهمنا الكفار أو المنحرفون عن الشرع بالتعصب، والحقيقة أنه التعصب للحق الذي جاء به الدين.\nوأما الاتهام بالتوهب فجواب عليه ما قاله بعض الموحدين المتبعين لسنة سيد المرسلين:\nإن كان تابعُ أحمد متوهبًا *** فأنا اُلمقِر بأنَّني وهَّابي!\nوهناك أشخاص آخرون ظهروا في ساحة التأليف والكتابة فيما لا يحسنون، وأخص بالذكر منهم الشيخين الحلبيَّين اللذين اختصر كل منهما\n\"تفسير الحافظ ابن كثير\"؛ سبق أن نبهت في المجلد السابق على شيء من الأحاديث الضعيفة التي صححاها بجهل بالغ، وفي هذا المجلد أحاديث أخرى\nمن ذاك القبيل، فانظرها إن شئت بأرقامها الآتية:\n(١٥٤٣ و١٦٣٧ و١٦٤٢ و١٩٣٧) .\nوهناك شيخ حلبي ثالث، يُثبت سنة عن النبي - ﷺ - بحديث موضوع، رقم (١٨١٦) . ونحوه بعض الدكاترة، فانظر الحديث (١٦١٢) و(١٨٢١) .\nوثمة ناشئ جديد- فيما علمت- له جهود مشكورة في إخراج \"مسند أبي يعلى\" إلى عالم المطبوعات، ولو أنه لم يتم بعد، له عليه تعليقات كثيرة في تخريج أحاديثه وتصحيحها وتضعيفها، فأنصح له أن يقف في جهوده عند التخريج فقط، وأنه إن صحح أو ضعف فبالاعتماد على الحفاظ المعروفين بالتمكن في هذا المجال، فقد رأيته صحح حديثًا مع ضعف أحد رواته عنده أيضًا، لأن له متابعًا بزعمه، وادعى أن إسناده صحيح لتوهمه أن بعض رواته من الثقات، وليس كذلك لأنه اختلط عليه راوٍ بآخر، ثم هو لو صح إسناده لم يجز تقوية الضعيف به","vol":"4","page":7},{"text":"لأنه موقوف، بل هو علة أخرى فيه، ولأنه مختصر عنه، كما ستراه فيما يأتي (١٧٨٣) .\nلهذه الأمثلة وغيرها أنصح لكل من يكتب في مجال التصحيح والتضعيف، أن يتئد، ولا يستعجل في إصدار أحكامه على الأحاديث؛ إلا بعد أن يمضي عليه دهر طويل في دراسة هذا العلم في أصوله، وتراجم رجاله، ومعرفة علله، حتى يشعر من نفسه أنه تمكن من ذلك كله؛ نظرًا وتطبيقًا، بحيث يجد أن تحقيقاته- ولو على الغالب- توافق تحقيقات الحفاظَ المبرزين في هذا العلم، كالذهبي، والزيلعي، والعسقلاني، وغيرهم.\nأنصح بهذا لكل إخواننا المشتغلين بهذا العلم، حتى لا يقعوا في مخالفة قول الله ﵎: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا \". ولكي لا يصدق عليهم المثل المعروف: \"تَزَبَّبَ قبلَ أن يتحصرم \"! ولا يصيبهم ما جاء في بعض الحكم: \"من استعجل الشيء قبل أوأنه؛ ابتُلي بحرمانه \".\nذاكرًا مع هذا ما صح من قول بعض السلف:\n\"ليس أحد بعد النبي - ﷺ - إلا ويؤخذ من قوله وُيترك إلا النبي - ﷺ - \".\n(انظر \"صفة الصلاة\" ص ٢٨- الخامسة) .\nأسأل الله ﵎ أن يُسدد خطانا، ويصلح أعمالنا ونوايانا؛ إنه سميع مجيب.\nعمان ٢ شوال ١٤٠٧ هـ\nمحمد ناصر الدين الألباني","vol":"4","page":8},{"text":"<span data-type=\"title\" id=toc-1512>١٥٠١ </span>- \" إن للشيطان كحلا ولعوقا ونشوقا، فأما لعوقه فالكذب وأما نشوقه فالغضب وأما كحله فالنوم \".\nضعيف جدا.\nأخرجه الخرائطي في \" مساوىء الأخلاق \" (٢ / ١٤ / ٢) وأبو علي الهروي في الجزء الأول من الثاني من \" الفوائد \" (٩ / ٢) والقاسم ابن عبد الرحمن ابن عبد العزيز الحلبي في \" حديث السقا \" (٣ / ١ - ٢) وأبو نعيم في الحلية (٦ / ٣٠٩) والبيهقي في الشعب (٢ / ٤٤ / ٢) والأصبهاني في \" الترغيب \" (٢٤٣ / ٢) من طرق عن الربيع بن صبيح عن يزيد الرقاشي عن أنس قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف جدا، يزيد - وهو ابن أبان الرقاشي - ضعيف جدا. قال النسائي وغيره: \" متروك \".\nوضعفه آخرون. والربيع بن صبيح ضعيف. وأعله المناوي بعاصم بن علي أيضا، وليس بشيء فإنه قد تابعه سفيان الثوري عند الخرائطي وغيره. وتابعه عمر بن حفص العبدي عن يزيد الرقاشي به. أخرجه ابن عدي (٢٤٦ / ١) . والعبدي هذا متروك كما قال النسائي أيضا.","vol":"4","page":9},{"text":"<span data-type=\"title\" id=toc-1513>١٥٠٢ </span>- \" سيد القوم خادمهم \".\nضعيف.\nروي من حديث ابن عباس وأنس بن مالك وسهل بن سعد.\n١ - أما حديث ابن عباس، فيرويه يحيى بن أكثم القاضي عن المأمون قال: حدثني أبي عن جده عن المنصور عن أبيه عن جده عن ابن عباس مرفوعا. وفيه قصة. أخرجه أبو القاسم الشهرزوري في \" الأمالي \" (ق ١٨٠ / ٢) وأبو عبد الرحمن السلمي","vol":"4","page":9},{"text":"في \" آداب الصحبة \" (ق ١٣٩ / ١ مجموع ١٠٧) والخطيب في \" تاريخ بغداد \" (١٠ / ١٨٧) من طرق عن يحيى به. وقد اختلفوا عليه، فبعضهم رواه هكذا، وبعضهم جعل عكرمة مكان الجد، وبعضهم جعله من مسند عقبة بن عامر. ولهذا قال الحافظ السخاوي في \" المقاصد الحسنة \": \" وفي سنده ضعف وانقطاع \".\n٢ - وأما حديث أنس، فيرويه حم بن نوح: حدثنا سلم بن سالم عن عبد الله بن المبارك عن حميد الطويل عن أنس مرفوعا بلفظ: \" خادم القوم سيدهم، وساقيهم آخرهم شربا \". أخرجه المخلص في قطعة من \" الفوائد \" (٢٨٤) وابن أبي شريح الأنصاري في \" جزء بيبى \" (١٦٩ / ١) . قلت: وهذا إسناد ضعيف جدا، علته سلم بن سالم وهو البلخي الزاهد، أجمعوا على ضعفه كما قال الخليلي. وقال ابن حاتم: \" لا يصدق \". وحم بن نوح، ترجمة ابن أبي حاتم (١ / ٢ / ٣١٩) ولم يذكر فيه جرحا ولا تعديلا. والحديث قال السيوطي في \" الجامع الصغير \": \" رواه أبو نعيم في \" الأربعين الصوفية \" عن أنس \". فتعقبه المناوي بقوله: \" في صنيعه إشعار بأن الحديث لا يوجد مخرجا لأحد من الستة، وإلا لما أبعد النجعة، وهو ذهول، فقد خرجه ابن ماجه باللفظ المذكور عن أبي قتادة، ورواه أيضا الديلمي \". وأقول: ليس هو عند ابن ماجه بتمامه، وإنما له منه: \" ساقي القوم آخرهم شربا \".\nأخرجه (٣٤٣٤) من طريق أخرى عن أبي قتادة مرفوعا. وهذا القدر منه صحيح، فقد أخرجه مسلم أيضا (٢ / ١٤٠) من هذا الوجه في حديث نومهم عن صلاة الفجر في السفر. ويبدو لي أن المناوي قلد الديلمي في هذا العزو، فقد قال السخاوي في آخر الكلام","vol":"4","page":10},{"text":"على حديث الترجمة:\n\" (تنبيه): قد عزاه الديلمي للترمذي وابن ماجه عن أبي قتادة فوهم \". وقلده السيوطي أيضا، فعزاه في \" الجامع الكبير \" (٢ / ٥١ / ٢) لابن ماجه عن أبي قتادة. وأما في \" الجامع الصغير \" فبيض له، فإنه قال: \" عن أبي قتادة \"! ولم يذكر مصدره، فقال المناوي: \" وعزاه في \" الدرر المشتهرة \" لابن ماجة من حديث قتادة. وفي \" درر البحار \" للترمذي! وللحديث طريق أخرى عن أنس مرفوعا بلفظ: \" يا ويح الخادم في الدنيا، هو سيد القوم في الآخره \". وهو موضوع.\nأخرجه أبو نعيم في \" الحلية \" معلقا، فقال (٨ / ٥٣): \" وحدث أحمد بن عبد الله الفارياناني: حدثنا شقيق بن إبراهيم عن إبراهيم بن أدهم عن عباد ابن كثير عن الحسن عن أنس قال: سمعت رسول الله ﷺ يقول: فذكره \"، وقال: \" هذا مما تفرد به الفارياناني بوضعه، وكان وضاعا، مشهورا بالوضع \". واتهمه ابن حبان أيضا بالوضع، فاقتصار الحافظ السخاوي على قوله: \" وإسناده ضعيف جدا \"، لا يخلومن تساهل، وذكر أنه منقطع أيضا، يعني بين الحسن وأنس قلت: وعباد بن كثير هو البصري، وقال البخاري: \" تركوه \". وقال النسائي: \" متروك \".\nوفي لفظ آخر: \" إذا كان يوم القيامة نادى مناد على رؤوس الأولين والآخرين: من كان خادما للمسلمين في دار الدنيا، فليقم وليمض على الصراط، آمنا غير خائف، وادخلوا الجنة أنتم ومن شئتم من المؤمنين، فليس عليكم حساب، ولا عذاب \".","vol":"4","page":11},{"text":"رواه أبو نعيم بإسناده السابق وهو موضوع كما عرفت، ولوائح الوضع عليه لائحة، وإني لأشم منه أن واضعه صوفي مقيت! ٣ - وأما حديث سهل بن سعد، فقد أخرجه الحاكم في \" التاريخ \" بسند ضعيف كما حققته في تعليقي على \" المشكاة \" (٣٩٢٥) .\n<span data-type=\"title\" id=toc-1514>١٥٠٣ </span>- \" فضل الصلاة التي يستاك لها، على الصلاة التي لا يستاك لها سبعون ضعفا \".\nضعيف.\nأخرجه ابن خزيمة في \" صحيحه \" (١ / ٢١ / ٢) والحاكم (١ / ١٤٦) وأحمد (٦ / ١٤٦) والبزار في \" مسنده \" (١ / ٢٤٤ / ٥٠١ - كشف الأستار) من طريق محمد بن إسحاق قال: فذكر محمد بن مسلم بن عبد الله بن شهاب الزهري عن عروة عن عائشة قالت: قال رسول الله ﷺ: فذكره. وأشار ابن خزيمة إلى ضعف إسناده بقوله: \" إن صح الخبر \". ثم قال: \" إنما استثنيت صحة هذا الخبر، لأني خائف أن يكون ابن إسحاق لم يسمع من محمد بن مسلم، وإنما دلسه عنه \". وأما الحاكم فقال: \" صحيح على شرط مسلم \"! ووافقه الذهبي!\nقلت: وهذا من أوهامهما، أوتساهلهما، فإن ابن إسحاق مع كونه مدلسا وقد عنعنه، فإن مسلما لم يحتج به، وإنما روى له متابعة. ومن الجائز أن يكون ابن إسحاق تلقاه عن بعض الضعفاء ثم دلسه، فقد أخرجه أبو يعلى (٣ / ١١٦٢) والبزار (١ / ٢٤٤ / ٥٠٢) من طريقين عن معاوية بن يحيى عن الزهري به، ولفظه:\n\" ركعتان بسواك أفضل من سبعين ركعة بغير سواك \".","vol":"4","page":12},{"text":"وقال البزار: \" لا نعلم رواه إلا معاوية \". قلت: وهو الصدفي، قال الحافظ: \" ضعيف \". وقد وجدت له طريقا أخرى عن عروة، فقال الحارث بن أبي أسامة في \" مسنده \" (١٨ / ٢ - زوائده): حدثنا محمد بن عمر حدثنا عبد الله بن أبي يحيي عن أبي الأسود عن عروة به.\nلكن محمد بن عمر هذا - وهو الواقدي - كذاب، فلا يفرح بروايته! وقد روي الحديث عن غير عائشة، كابن عباس وجابر وابن عمر، خرجها كلها الحافظ في \" التلخيص الحبير \"، وقال: \" وأسانيدها معلولة \".\n<span data-type=\"title\" id=toc-1515>١٥٠٤ </span>- \" نهى أن يدخل الماء إلا بمئزر \".\nضعيف.\nأخرجه ابن خزيمة في \" صحيحه \" (١ / ٣٨ / ٢) والحاكم (١ / ١٦٢) عن الحسن بن بشر الهمداني عن أبي الزبير عن جابر مرفوعا. وقال الحاكم: \" صحيح على شرط الشيخين \"! وقال الذهبي: \" على شرط مسلم \". وأقول: بل هو ضعيف الإسناد، لأن الهمداني هذا لم يخرج له مسلم، وهو مختلف فيه، قال الحافظ: \" صدوق يخطىء \". وأبو الزبير - وإن أخرج له مسلم - فهو مدلس، وقد عنعنه. قلت: ولعل المناوي لم يتنبه لهاتين العلتين، أوأنه قلد الحاكم\nوالذهبي، فقال في \" التيسير \":","vol":"4","page":13},{"text":"\" إسناده صحيح \"! واغتر به الغماري، فقلده كما هي عادته في \" كنزه \"، فأورد الحديث فيه (٤١٩٣) !\n<span data-type=\"title\" id=toc-1516>١٥٠٥ </span>- \" اختضبوا بالحناء، فإنه يسكن الروع، ويطيب الريح \".\nضعيف.\nرواه أبو يعلى في \" مسنده \" (من المطبوع ٦ / ٣٠٥) وتمام في \" الفوائد \" (٩٦ / ١) عن الحسن بن دعامة: حدثني عمر بن شريك - يعني ابن أبي نمرة - عن أبيه عن أنس مرفوعا. قلت: وهذا إسناد ضعيف، الحسن بن دعامة وعمر بن شريك مجهولان.","vol":"4","page":14},{"text":"<span data-type=\"title\" id=toc-1517>١٥٠٦ </span>- \" إذا ظهرت البدع، ولعن آخر هذه الأمة أولها، فمن كان عنده علم فلينشره، فإن كاتم العلم يومئذ لكاتم ما أنزل الله على محمد \".\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١٥ / ٢٩٨ / ١) عن محمد بن عبد الرحمن بن رمل الدمشقي: أخبرنا الوليد بن مسلم عن ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل مرفوعا. قلت: وهذا إسناد ضعيف، رجاله ثقات غير\nابن رمل هذا، ترجمة ابن عساكر، ولم يذكر فيه جرحا ولا تعديلا. وقد تابعه محمد بن عبد المجيد المفلوج: حدثنا الوليد بن مسلم به نحوه، ولفظه: \" إذا ظهرت الفتن والبدع، وسب أصحابي، فليظهر العالم علمه، فمن لم يفعل ذلك،\nفعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله له صرفا ولا عدلا \". رواه ابن رزقويه في \" جزء من حديثه \" (ق ٢ / ٢) . والمفلوج هذا، قال الذهبي: \" ضعفه محمد بن غالب: تمتام، ومن مناكيره ... \". ثم ساق له أحاديث\nهذا أولها.","vol":"4","page":14},{"text":"وأخرجه الديلمي (١ / ١ / ٦٦) من طريقين عن علي بن بندار: حدثنا محمد بن إسحاق الرملي حدثنا هشام بن عمار حدثنا الوليد بن مسلم به. وهشام فيه ضعف، والرملي لم أعرفه، وابن بندار صوفي متهم عند محمد بن طاهر وضعفه غيره.\nوقد روي من حديث جابر نحوه ولفظه: \" إذا لعن آخر هذه الأمة أولها، فمن كتم حديثا، فقد كتم ما أنزل الله \"،\n<span data-type=\"title\" id=toc-1518>١٥٠٧ </span>- \" إذا لعن آخر هذه الأمة أولها، فمن كتم حديثا، فقد كتم ما أنزل الله \".\nضعيف جدا.\nأخرجه ابن ماجة (٢٦٣): حدثنا الحسين بن أبي السري العسقلاني: حدثنا خلف بن تميم عن عبد الله بن السري عن محمد بن المنكدر عن جابر قال: قال رسول الله ﷺ: فذكره.\nقال البوصيري في \" الزوائد \":\n\" في إسناده حسين بن أبي السري كذاب، وعبد الله بن السري ضعيف، وفي \" الأطراف \" أن عبد الله بن السري لم يدرك محمد بن المنكدر، وذكر أن بينهما وسائط، ففيه انقطاع أيضا \".\nقلت: لكن الحسين لم يتفرد به، فقد أخرجه البخاري في \" التاريخ \" (٢/١/١٨٠، وابن أبي عاصم في \" السنة \" (٩٩٤ - بتحقيقي)، وأبو عمرو الداني في \" الفتن \" (ق٢٤/٢)، والعقيلي في \" الضعفاء \" (٢٠٨)، وابن بطة في \" الإبانة \" (١/١٣٠/٢ - ١٣١)، وابن عدي (٢٢٠/٢)، والخطيب في \" التاريخ \" (٩/٤٧١)، وعبد الغني المقدسي في \" العلم \" (ق٢٨/٢)، وابن عساكر (٥/٣٣١/٢) من طرق أخرى عن خلف بن تميم به أتم منه.\nوقال العقيلي:\n\" عبد الله بن السري لا يتابع عليه ولا يعرف إلا به، وقد رواه غير خلف، فأدخل بين ابن السري وابن المنكدر رجلين مشهورين بالضعف \". وقال ابن عدي:","vol":"4","page":15},{"text":"\" قال لنا ابن صاعد: وقد رواه سريج بن يونس وقدماء شيوخنا عن خلف بن تميم هكذا، وكانوا يرون أن عبد الله بن السري هذا شيخ قديم، ممن لقي ابن المنكدر وسمع منه، ومن صنف المسند فقد رسمه باسمه في الشيوخ الذين رووا عن ابن المنكدر، فحدثنا به عن شيخ خلف بن تميم، فإذا هو أصغر منه وإذا خلف قد أسقط من الإسناد ثلاثة نفر! حدثناه موسى بن النعمان أبو هارون بمصر: حدثنا عبد الله بن السري بأنطاكية: حدثنا سعيد بن زكريا عن عنبسة بن عبد الرحمن القرشي عن محمد بن زاذان عن محمد بن المنكدر عن جابر ... قال لنا ابن صاعد: وقد حدثونا عن الشيخ الذي حدث به عنه شيخ خلف بن تميم. قال ابن صاعد: حدثناه محمد بن معاوية الأنماطي: حدثنا سعيد بن زكريا عن عنبسة بن عبد الرحمن عن محمد بن زاذان عن محمد بن المنكدر عن جابر ... حدثناه الحسين بن الحسن بن سفيان - ببخارى -: حدثنا أحمد بن نصر: حدثنا عبد الله بن السري الأنطاكي: حدثنا سعيد بن زكريا المدائني عن عنبسة بن عبد الرحمن عن محمد بن زاذان عن محمد بن المنكدر ... \".\nوأخرجه العقيلي من طريق أحمد بن إسحاق البزاز صاحب السلعة: حدثنا عبد الله بن السري عن عنبسة بن عبد الرحمن به. ثم قال: \" وهذا الحديث بهذا الإسناد أشبه وأولى \".\nرواه ابن عساكر، وكذا الخطيب (٩/٤٧٢)، من طريق الطبراني: نا أحمد بن خليد الحلبي: نا عبد الله بن السري الأنطاكي به.\nقلت: فتبين من هذه الروايات أن مدار الحديث على عنبسة وابن زاذان، وهما متروكان متهمان بالكذب، وقد أسقط الثاني منهما بعض الضعفاء، فقد أخرجه ابن بطة من طريق نعيم بن حماد قال: حدثنا إسماعيل بن زكريا المدائني قال: حدثنا عنبسة بن عبد الرحمن القرشي عن محمد بن المنكدر به.\n(تنبيه): لقد أورد هذا الحديث الدكتور القلعجي المعلق على \" ضعفاء العقيلي \" في فهرس الأحاديث الصحيحة الذي وضعه في آخر الكتاب بعنوان:","vol":"4","page":16},{"text":"\" ٢- الأحاديث الصحيحة، ويدخل فيها الأحاديث التي سردها المصنف عن ضعفاء بإسنادهم الضعيف، أومن وجه غير محفوظ، ثم ذكر أن لها إسنادا قويا، أو رويت من طرق قوية ووجوه صحيحة \"!\nولا وجه البتة لإيراده هذا الحديث في هذا الفهرس (ص ٥٠٣)، فإن العقيلي ﵀ لم يذكر له إسنادا آخر قويا، وليس له طريق بله طرق أخرى، فما الذي حمله على هذه الضلالة أن ينسب إليه ﷺ ما لم يقل؟\nالذي أراه - والله أعلم - أنه فهم صحته من قول العقيلي المتقدم:\n\" وهذا الحديث بهذا الإسناد أشبه وأولى \".\nوهو إنما يعني أن ذكر الرجلين الضعيفين بين عبد الله بن السري، ومحمد بن المنكدر أشبه وأولى من رواية خلف التي لم يذكرا فيها، ولا يعني مطلقا صحة الحديث، كيف ومدار الروايات كلها على ابن السري هذا وهو ضعيف؟ وإنما أوقع\nالدكتور في هذا الخطأ الفاحش افتئاته على هذا العلم، وظنه أنه يستطيع أن يخوض فيه تصحيحا وتضعيفا بمجرد أنه نال شهادة الدكتوراة\n<span data-type=\"title\" id=toc-1519>١٥٠٨ </span>- \" إذا ظهرت الحية في المسكن فقولوا لها: إنا نسألك بعهد نوح وبعهد سليمان بن داود أن لا تؤذينا، فإن عادت فاقتلوها \".\nضعيف الإسناد.\nأخرجه أبو داود (٢ / ٣٥١) والترمذي (١ / ٢٨١ طبع بولاق) واللفظ له من طريق ابن أبي ليلى عن ثابت البناني عن عبد الرحمن بن أبي ليلى قال: قال أبو ليلى: قال رسول الله ﷺ: فذكره. وقال:\n\" حديث حسن غريب لا نعرفه إلا من هذا الوجه من حديث ابن أبي ليلى \". قلت: وهو محمد بن عبد الرحمن بن أبي ليلى الكوفي القاضي، وهو صدوق سيء الحفظ جدا، فالإسناد من أجل ذلك ضعيف. (تنبيه): أورد السيوطي الحديث في \" الجامع \" من رواية الترمذي عن ابن أبي ليلى","vol":"4","page":17},{"text":"وأوضحه الشارح المناوي بقوله: \" عن عبد الرحمن (ابن أبي ليلى) الفقيه الكوفي قاضيها: لا يحتج به، وأبو ليلى له صحبة واسمه يسار \". فأوهما أن الحديث ينتهي إسناده إلى ابن أبي ليلى وليس كذلك، بل فوقه تابعيان وصحابي، وزاد المناوي في الإيهام أن زعم أن عبد الرحمن بن أبي ليلى هو الفقيه القاضي، وهو الذي لا يحتج به، وكل هذا خطأ، وإنما هو ابنه محمد بن عبد الرحمن بن أبي ليلى كما سبقت الإشارة إليه، وأما والده عبد الرحمن بن أبي ليلى فثقة حجة من رجال الشيخين، وأما جزمه بأن اسم أبي ليلى يسار فغير جيد، فقد ذكر الحافظ في \" التقريب \" خمسة أقوال في اسمه هذا رابعها، ولم يجزم مع ذلك بواحد منها. وإن مما يؤكد وهم المناوي الأول، أنه جعل الحديث في \" التيسير \" أيضا من رواية عبد الرحمن بن أبي ليلى الفقيه الكوفي!\n<span data-type=\"title\" id=toc-1520>١٥٠٩ </span>- \" ما من شيء إلا وهو ينقص إلا الشر يزداد فيه \".\nضعيف.\nرواه أبو عمرو الداني في \" الفتن \" (٢٩ / ١) عن بقية عن أبي بكر بن عبد الله بن أبي مريم عن زيد بن أرطاة قال: حدثنا إخواننا عن أبي الدرداء مرفوعا. قلت: وهذا سند ضعيف، من أجل ابن أبي مريم، فقد كان اختلط. وبقية مدلس وقد عنعنه، لكنه لم يتفرد به، فقال أحمد (٦ / ٤٤١): حدثنا محمد بن مصعب قال: حدثني أبو بكر به إلا أنه قال: \" عن بعض إخوانه \". ولذلك قال الهيثمي (٧ / ٢٢٠): \" رواه أحمد والطبراني وفيه أبو بكر بن أبي مريم وهو\nضعيف، ورجل لم يسم \".\nقلت: وابن مصعب - وهو القرقساني - صدوق كثير الغلط، فلعله متابع عند الطبراني، ولذلك سكت عنه الهيثمي! ويغني عن هذا الحديث قوله ﷺ:","vol":"4","page":18},{"text":"\" ما من يوم إلا والذي بعده شر منه حتى تلقوا ربكم \". رواه البخاري.\n<span data-type=\"title\" id=toc-1521>١٥١٠ </span>- \" إن الله أجاركم من ثلاث خلال: أن لا يدعوعليكم نبيكم فتهلكوا جميعا، وأن لا يظهر أهل الباطل على أهل الحق، وأن لا تجتمعوا على ضلالة \".\nضعيف بهذا التمام.\nأخرجه أبو داود (٤٢٥٣): حدثنا محمد بن عوف الطائي حدثنا محمد بن إسماعيل حدثني أبي: قال ابن عوف: وقرأت في أصل إسماعيل قال:\nحدثني ضمضم عن شريح عن أبي مالك - يعني الأشعري - قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد رجاله ثقات، لكنه منقطع بين شريح - وهو ابن عبيد الحضرمي المصري - وأبي مالك الأشعري، فإنه لم يدركه كما حققه الحافظ في \" التهذيب \"، فكأنه ذهل عن هذه الحقيقة حين قال في \" بذل الماعون \" (٢٥ / ١): \" وسنده حسن، فإنه من رواية إسماعيل بن عياش عن الشاميين، وهي مقبولة. وله شاهد من حديث أبي بصرة الغفاري، أخرجه أحمد، ورجاله ثقات إلا أن في سنده راويا لم يسم \".\nقلت: هو شاهد قاصر، لأنه ليس فيه مما في حديث الترجمة إلا الفقرة الأخيرة منه، وهو في \" المسند \" (٦ / ٣٩٦) . وقد رواه إسماعيل بن عياش بإسناد آخر، فقال: عن يحيى عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. أخرجه أبو عمرو الداني في \" الفتن \" (٤٥ / ٢) من طريق علي بن معبد قال: حدثنا إسماعيل بن عياش به. ويحيى هذا لعله ابن عبيد الله بن عبد الله بن موهب المدني، فإن يكن هو فهو متروك، وإن يكن غيره، فلم أعرفه.","vol":"4","page":19},{"text":"ثم تأكدت أنه هو حين رأيت الداني ساق حديثا آخر (٥٥ / ٢) عن علي بن معبد به صرح فيه بأنه ابن عبيد الله. وبالجملة فالحديث ضعيف الإسناد لانقطاعه، وفقدان الشاهد التام الذي يأخذ بعضده، ويشد من قوته. ثم رأيت حديث الترجمة قد أخرجه الطبراني في \" المعجم الكبير \" (٣ / ٢٦٢ / ٣٤٤٠) وفي \" مسند الشاميين \" (ص ٣٣١): حدثنا هاشم بن مرثد الطبراني حدثنا محمد بن إسماعيل بن عياش به، وزاد: \" فهؤلاء أجاركم الله منهن. وربكم أنذركم\nثلاثا: الدخان، يأخذ المؤمن منه كالزكمة، ويأخذ الكافر فينتفخ، ويخرج من كل مسمع منه، والثانية: الدابة، والثالثة: الدجال \". وهذه زيادة منكرة\nتفرد بها هاشم هذا، وليس بشيء كما نقله الذهبي عن ابن حبان. والله أعلم.\nلكن جملة الإجماع لها طرق أخرى فتتقوى بها، ولذلك أوردتها في \" الصحيحة \" (١٣٣١) وانظر \" ظلال الجنة \" (رقم ٨٠ - ٨٥ و٩٢) .\n<span data-type=\"title\" id=toc-1522>١٥١١ </span>- \" خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم، ثم الآخرون أرذل \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١ / ١٠٥ / ٢ - ١٠٦ / ١) والحاكم (٣ / ١٩١) من طريق أبي بكر بن أبي شيبة: أخبرنا عبد الله بن إدريس عن\nأبيه عن جده عن جعدة بن هبيرة قال: قال رسول الله ﷺ: فذكره. ثم أخرجه الطبراني من طريق أبي كريب: أخبرنا ابن إدريس به. وسكت\nالحاكم عنه، وقال الحافظ في \" الفتح \" (٧ / ٥): \" رواه ابن أبي شيبة والطبراني، ورجاله ثقات، إلا أن جعدة مختلف في صحبته \".","vol":"4","page":20},{"text":"وقال الهيثمي (١٠ / ٢٠): \" رواه الطبراني، ورجاله رجال الصحيح، إلا أن إدريس بن يزيد الأودي لم يسمع من جعدة. والله أعلم \". كذا قال، والحديث عند الطبراني وكذا الحاكم من رواية عبد الله بن إدريس عن أبيه إدريس عن جده، واسمه يزيد بن عبد الرحمن الأودي، فهو متصل، ولكنه مرسل لما عرفت من الاختلاف في صحبة جعدة، بل قد رجح الحافظ في ترجمته من \" التهذيب \" أنه تابعي، وبه جزم أبو حاتم الرازي. والله أعلم. ثم إن الأودي هذا روى عنه ابنه الآخر: داود ويحيى بن أبي الهيثم العطار، ووثقه العجلي وابن حبان، وقال الحافظ: \" مقبول \".\n(تنبيه): لفظ الحاكم \" أردى \" مكان \" أرذل \". وكذلك أورده الحافظ في \" الفتح \".\n<span data-type=\"title\" id=toc-1523>١٥١٢ </span>- \" الهرة لا تقطع الصلاة، لأنها من متاع البيت \".\nضعيف مرفوعا.\nأخرجها ابن ماجة (٣٦٩) والمخلص في \" حديثه \" كما في \" المنتقى منه \" (١٢ / ٦٤ / ٢) وابن خزيمة في \" صحيحه \" (٨٢٨) وابن عدي\nفي \" الكامل \" (٢٢٩ - ٢٣٠) والحاكم (١ / ٢٥٤ - ٢٥٥) من طريق عبيد الله بن عبد المجيد عن عبد الرحمن بن أبي الزناد عن أبيه عن أبي سلمة عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وقال الحاكم: \" صحيح على شرط مسلم، لاستشهاده بعبد الرحمن بن أبي الزناد مقرونا بغيره \". ووافقه الذهبي. قلت: والصواب أنه ليس على شرط مسلم ما دام أنه تفرد به عبد الرحمن وهو لم يخرج له إلا مقرونا، ثم إن في حفظه كلاما، فالحديث حسن فقط، إن سلم من الوقف والشطر الآخر منه أخرجه أبو محمد المخلدي في \" الفوائد \" (٢٩٥ / ١) والترقفي في \" حديثه \" (ق ٤٣ / ١) وعنه ابن عدي (١٠١ / ١) من حديث حفص بن عمر العدني: حدثنا","vol":"4","page":21},{"text":"الحكم بن أبان عن عكرمة عن أبي هريرة به. قلت: وهذا سند ضعيف. وأخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ٧١) من حديث أنس مرفوعا نحوه. وإسناده ضعيف أيضا. ثم وجدت للحديث علة، نبه عليها الإمام ابن خزيمة في \" صحيحه \" فإنه بعد أن قال: \" إن صح الخبر، فإن في القلب من رفعه \"، ساقه من هذا الوجه المذكور أعلاه. ثم رواه من طريق ابن وهب عن ابن أبي الزناد بهذا الحديث موقوفا غير مرفوع، ثم قال: \" ابن وهب أعلم بحديث أهل المدينة من عبيد الله بن عبد المجيد \".\nوهو كما قال رحمه الله تعالى، وإن كان خالفه مهدي بن عيسى فرواه عن ابن أبي الزناد به مرفوعا. رواه البزار (ص ٥٤) . فإن المهدي هذا مجهول الحال كما قال ابن القطان. والراوي عنه فردوس الواسطي شيخ البزار لم أعرفه. ونحوهذا الحديث في الضعف ما أخرجه أحمد (٢ / ٣٢٧) وغيره عن عيسى بن المسيب: حدثني أبو زرعة عن أبي هريرة قال: \" كان النبي ﷺ يأتي دار قوم من الأنصار، ودونهم دار قال: فشق ذلك عليهم، فقالوا: يا رسول الله! سبحان الله! تأتي دار فلان ولا تأتي دارنا؟ قال: فقال النبي ﷺ: لأن في داركم كلبا، قالوا: فإن في دارهم سنورا، فقال النبي ﷺ: \" إن السنور سبع \". وعيسى هذا ضعفه ابن معين والنسائي وغيرهما.\n<span data-type=\"title\" id=toc-1524>١٥١٣ </span>- \" الهوى مغفور لصاحبه ما لم يعمل به أويتكلم \".\nمنكر.\nأخرجه أبو نعيم في \" الحلية \" (٢ / ٢٥٩ و٧ / ٢٦١) من طريق المسيب بن واضح: حدثنا سفيان بن عيينة عن مسعر عن قتادة عن زرارة بن أبي أوفى عن أبي هريرة قال: قال رسول الله ﷺ: فذكره، وقال: \" تفرد بهذا اللفظ المسيب عن ابن عيينة، وخالفه أصحاب قتادة منهم شعبة وهمام","vol":"4","page":22},{"text":"وهشام وأبان وشيبان وأبو عوانة وحماد بن سلمة و.. و.. و.. فرووه عنه بلفظ: \" إن الله تجاوز عن أمتى ما وسوست به صدورها ما لم تعمل به أوتتكلم \".\nقلت: وهذا هو الصحيح المحفوظ، وأما لفظ المسيب فمنكر، لأنه ضعيف الحفظ مع مخالفته للثقات. وقد وجدت له طريقا أخرى يرويه مهنا بن يحيى السامي: حدثنا أبو أسلم عن هشام بن عروة عن أبيه عن عائشة مرفوعا به. أخرجه أبو بكر الكلاباذي في \" مفتاح المعاني \" (ق ٢٨٨ / ٢) . قلت: وهذا إسناد هالك، آفته أبو أسلم هذا\n، واسمه محمد بن مخلد الرعيني الحمصي. قال ابن عدي: \" حدث بالأباطيل \".\nوقد مضى له بعض الأحاديث الباطلة، فانظر الحديث (٤١٠ و١٢٥٢) .\n<span data-type=\"title\" id=toc-1525>١٥١٤ </span>- \" عليكم بالشفاءين: العسل، والقرآن \".\nضعيف.\nرواه ابن ماجه (٢ / رقم ٣٤٥٢) والحاكم (٤ / ٢٠٠ و٤٠٣) وابن عدي (١٤٧ / ١) والخطيب (١١ / ٣٨٥) وابن عساكر (١٢ / ٥ / ٢) عن زيد بن الحباب عن سفيان عن أبي إسحاق عن أبي الأحوص عن عبد الله مرفوعا. وقال الحاكم: \" صحيح على شرط الشيخين \". ووافقه الذهبي.\nقلت: وإنما هو على شرط مسلم، فإن أبا الأحوص - وهو عوف بن مالك الجشمي - لم يحتج به البخاري في\nصحيحه، لكن أبو إسحاق هذا مدلس مع أنه كان اختلط، لكن رواه شعبة عنه عند الخطيب في \" تاريخه \"، فبقيت علة العنعنة، مع المخالفة في رفعه، فقد أخرجه الحاكم من طريق وكيع عن سفيان به موقفا. وكذلك رواه أحمد بن الفرات الرازي في \" جزئه \" كما في \" المنتقى منه \" للذهبي","vol":"4","page":23},{"text":"(٤ / ١ - ٢) موقوفا، فقال: أخبرنا محمد بن عبيد عن الأعمش عن خيثمة عن الأسود عن عبد الله قال: فذكره موقوفا. وكذلك رواه أبو عبيد في \" فضائل القرآن \" (ق ٣ / ١ و١١١ / ٢) والواحدي (١٤٥ / ٢) من طريق أخرى عن ابن مسعود موقوفا. وكذا رواه ابن أبي شيبة في \" المصنف \" (١٢ / ٦١ / ٢): أبو معاوية عن الأعمش به. وفي رواية له من طريق أبي الأسود عن عبد الله قال: \" العسل شفاء من كل داء، القرآن شفاء لما في الصدور \".\nولذلك قال البيهقي في \" شعب الإيمان \" كما في \" المشكاة \" (٤٥٧١): \" والصحيح موقوف على ابن مسعود \". وقد روي مرفوعا نحوهذا ولفظه: \" عليكم بالشفاء، العسل شفاء من كل داء، والقرآن شفاء لما في الصدور \".\nرواه ابن عدي (١٨٣ / ٢) عن سفيان بن وكيع: حدثنا أبي عن سفيان عن أبي إسحاق عن أبي الأحوص عن عبد الله مرفوعا.\nوقال: \" هذا يعرف عن الثوري مرفوعا من رواية زيد بن الحباب عن سفيان، وأما من حديث وكيع مرفوعا لم يروه عنه غير ابنه سفيان، والحديث في الأصل عن الثوري بهذا الإسناد موقوف \". قلت: وبالإضافة إلى الوقف، فإن في المرفوع علة أخرى، وهي عنعنة أبي إسحاق وهو السبيعي، فقد\nكان مدلسا، ولذلك فالحديث من حصة هذه السلسلة: \" الضعيفة \" والله أعلم. وخفي هذا التحقيق على المناوي، ففي \" التيسير \" أقر الحاكم على تصحيحه! واغتر بذلك الغماري فأورده في \" كنزه \" برقم (٢١٨٢) وأما في \" الفيض \" فعقب تصحيح الحاكم بتصحيح البيهقي وقفه، فأصاب.","vol":"4","page":24},{"text":"<span data-type=\"title\" id=toc-1526>١٥١٥ </span>- \" كان إذا أراد أمرا قال: اللهم خر لي واختر لي \".\nضعيف.\nأخرجه الترمذي (٢ / ٢٦٦) وابن السني في \" عمل اليوم والليلة \" (٥٩١) وابن عدي (١٥١ / ٢) وكذا تمام في \" الفوائد \" (ق ٢٧٧ / ١) والخرائطي في \" مكارم الأخلاق \" (ق ٢٢٨ / ٢) من طريق زنفل بن عبد الله العرفي عن ابن أبي مليكة عن عائشة عن أبي بكر الصديق أن النبي ﷺ كان ... وقال الترمذي: \" حديث غريب، لا نعرفه إلا من حديث زنفل، وهو ضعيف عند أهل الحديث، ولا يتابع عليه \". وذكر ابن عدي نحوه، وأورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال النسائي: ليس بثقة، وقال الدارقطني\n: ضعيف \". وقول الدارقطني هذا هو الذي اعتمده الحافظ في \" الإصابة \".","vol":"4","page":25},{"text":"<span data-type=\"title\" id=toc-1527>١٥١٦ </span>- \" إن الله أعطاني ثلاث خصال لم يعطها أحدا قبلي: الصلاة في الصفوف، والتحية\nمن تحية أهل الجنة وآمين، إلا أنه أعطى موسى أن يدعو، ويؤمن هارون \".\nضعيف جدا.\nرواه ابن خزيمة في \" صحيحه \" (١ / ١٦٦ / ٢) ورقم (١٥٨٦ - مطبوعة) وابن عدي (١٥٢ / ٢) والحارث بن أبي أسامة (١٩ / ١ - ٢ زوائده) عن زربي مولى آل مهلب قال: سمعت أنس مرفوعا. وقال ابن عدي: \" وأحاديث زربي وبعض متون أحاديثه منكرة \". وقال ابن حبان: \" منكر الحديث على قلته، ويروي عن أنس ما لا أصل له فلا يحتج به \". وضعفه البخاري جدا، فقال: \" فيه نظر \".","vol":"4","page":25},{"text":"<span data-type=\"title\" id=toc-1528>١٥١٧ </span>- \" إن الله أعطاني فارس ونساءهم وأبناءهم وسلاحهم وأموالهم، وأعطاني الروم ونساءهم وأبناءهم وسلاحهم وأموالهم، وأمدني بحمير \".\nضعيف.\nرواه ابن عساكر (٩ / ١٧٨ / ٢) عن بقية بن الوليد عن يحيى (كذا ولعله بحير) بن سعد عن خالد بن معدان عن عبد الله بن سعد أنه قال: فذكره مرفوعا.\nأورده في ترجمة عبد الله بن سعد - وهو الأنصاري الحزامي - وذكر أن له صحبة. قلت: وهذا إسناد ضعيف، بقية بن الوليد مدلس، وقد عنعنه. والحديث رواه أيضا نعيم بن حماد في \" الفتن \"، وابن منده، وأبو نعيم في\n\" المعرفة \" كما في \" الجامع الكبير \" (١ / ١٤١ / ١) .","vol":"4","page":26},{"text":"<span data-type=\"title\" id=toc-1529>١٥١٨ </span>- \" إذا اغتاب أحدكم أخاه فليستغفر الله له، فإن ذلك كفارة له \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (١٥٣ / ١) والسكن بن جميع في \" حديثه \" (٤٢١) والواحدي في \" تفسيره \" (٤ / ٨٢ / ١) من طريق سليمان بن عمرو عن أبي حازم عن سهل بن سعد قال: قال رسول الله ﷺ.\nفذكره.\nقلت: سليمان هذا هو أبو داود النخعي، وهو كذاب مشهور، وفي ترجمته أورده ابن عدي في أحاديث أخرى، وقال: \" وهذه الأحاديث عن أبي حازم، كلها مما وضعه سليمان عليه \". قلت: ويبدو أن بعض من يشبهه في الكذب قد سرقه منه، فقد رأيته في \" مفتاح المعاني \" لأبي بكر الكلاباذي (ق ١٠٩ / ٢) من طريق عمرو بن الأزهر عن أبان عن أبي حازم به. وأبان - وهو ابن أبي عياش - متروك.","vol":"4","page":26},{"text":"وعمرو بن الأزهر قال البخاري: \" يرمى بالكذب \". وقال النسائي وغيره: \" متروك \". وقال أحمد: \" كان يضع الحديث \".\nوقد روي الحديث من طريق أخرى بلفظ آخر، وهو الآتي بعده. (تنبيه): قد جاء الحديث في \" الجامع الكبير\n\" للسيوطي بلفظ: \" من اغتاب أخاه المسلم فاستغفر له، فإنها كفارة \". وقال في تخريجه: \" رواه الخطيب في \" المتفق والمفترق \" عن سهل بن سعد، وفيه سليمان بن عمرو النخعي، كذاب \". وبهذا اللفظ رواه السكن بن جميع، لكن وقع في متنه خطأ مطبعي فاحش مفسد للمعنى، لم يتنبه له محققه الدكتور تدمري، فإنه قال: \" ولم يستغفر الله له \"! والظاهر أن الأصل: \" واستغفر.. \". فانقلب حرف الألف على الطابع إلى \" لم \"!\n<span data-type=\"title\" id=toc-1530>١٥١٩ </span>- \" كفارة من اغتبت أن تستغفر له \".\nضعيف.\nروي عن أنس من طرق:\nالأولى: عن عنبسة بن عبد الرحمن القرشي عن خالد بن يزيد اليمامي عنه مرفوعا.\nأخرجه الحارث بن أبي أسامة في \" زوائد المسند \" (٢٦١) وابن أبي الدنيا في \" الصمت \" (٢ / ٨ / ١) والخرائطي في \" مساوىء الأخلاق \" (٢ / ٤ / ١) وأبو بكر الدينوري في \" المجالسة \" (٢٦ / ٩ / ١) وأبو بكر الذكواني في \" اثنا عشر مجلسا \" (١٩ / ٢) والضياء المقدسي في \" المنتقى من مسموعاته \" (١٤١ / ٢) وأبو جعفر الطوسي الشيعي في \" الأمالي","vol":"4","page":27},{"text":"\" (ص ١٢٠) .\nقلت: وعنبسة هذا، قال البخاري: \" ذاهب الحديث \". وقال أبو حاتم: \" كان يضع الحديث \". وقال ابن حبان: \" صاحب أشياء موضوعة، لا يحل الاحتجاج به \". وفي \" التقريب \": \" متروك، رماه أبو حاتم بالوضع \". وخالد بن يزيد اليمامي لم أعرفه.\nالثانية: عن أشعث بن شبيب: حدثنا أبو سليمان الكوفي حدثنا ثابت عن أنس به. أخرجه الخرائطي، وأخرجه الحاكم في \" الكنى \" كما في \" اللآلي \" (٢ / ٣٠٣) من هذا الوجه إلا أنه قال: \" أبو سليمان الكوفي عنبسة \"، وزاد في آخره: \" تقول: اللهم اغفر لنا وله \". وعزاه في \" المشكاة \" (٤٨٧٦) للبيهقي في \" الدعوات الكبير \"، وذكر أنه ضعفه.\nقلت: وهذا إسناد ضعيف مظلم، لم أعرف أبا سليمان هذا، ولا الراوي عنه، وسكت السيوطي عنه، وقال السخاوي في \" المقاصد \": \" وهو ضعيف أيضا \".\nالثالثة: عن دينار بن عبد الله عنه مرفوعا. أخرجه الخطيب في \" تاريخ بغداد \" (٧ / ٣٠٣) . قلت: وهذا موضوع، دينار هذا قال الذهبي عنه: \" ذاك التالف المتهم، قال ابن حبان: يروي عن أنس أشياء موضوعة \". وقد روي الحديث بلفظ آخر، وهو:","vol":"4","page":28},{"text":"<span data-type=\"title\" id=toc-1531>١٥٢٠ </span>- \" من اغتاب رجلا ثم استغفر له غفرت له غيبته \".\nموضوع.\nرواه أبو بكر الدقاق في \" حديثه \" (٢ / ٣٩ / ٢ و٤١ / ٢) عن حفص بن عمر بن ميمون عن المفضل بن لاحق عن محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا إسناد موضوع، آفته حفص هذا وهو الأبلي. قال أبو حاتم: \" كان شيخا كذابا \". وقال الساجي: \" كان يكذب \". وقال العقيلي: \" يحدث عن الأئمة بالبواطيل \". وذكر السيوطي عن الدارقطني أنه قال: \" تفرد به حفص، وهو ضعيف \".\nقلت: وفي هذا التضعيف المطلق ما لا يخفى من التساهل، فالرجل أسوأ حالا مما ذكر، وقد اغتر به السخاوي، فقال: \" وحفص ضعيف \". ثم بنى على ذلك قوله: \" وبمجموع هذا يبعد الحكم عليه بالوضع \". ويعنى بذلك مجموع حديث سهل، وأنس بطريقيه، وحديث جابر هذا.\nوفيما قاله نظر عندي، فإن جميع طرقه لا تخلومن كذاب، أومتهم بالكذب، باستثناء الطريق الأخرى عن أنس، مع احتمال أن يكون أبو سليمان الكوفي المسمى عنبسة هو عنبسة بن عبد الرحمن الوضاع، ولكني لم أر من كناه بأبي سليمان، ولا من نسبه كوفيا. والله أعلم. وكذلك فإني أرى أن ابن الجوزي لم يبعد عن الصواب حين أورد هذه الأحاديث الثلاثة في \" الموضوعات \".","vol":"4","page":29},{"text":"<span data-type=\"title\" id=toc-1532>١٥٢١ </span>- \" خير الرزق ما كان يوما بيوم كفافا \".\nموضوع.\nرواه ابن لال في \" حديثه \" (١١٦ / ١ - ٢) وابن عدي (١٥٣ / ١) عن عيسى بن موسى الغنجار عن أبي داود عن عبد الله بن عبد الرحمن بن معمر عن أنس بن مالك مرفوعا. وذكره في جملة أحاديث لأبي داود النخعي سليمان بن عمرو، ثم قال: \" كلها موضوعة، وضعها هو \". قلت: والحديث أورده السيوطي في \" الجامع \" من رواية ابن عدي والديلمي في \" مسند الفردوس \" عن أنس، وقال شارحه المناوي: \" وفيه مبارك بن فضالة أورده الذهبي في \" الضعفاء \"، وقال: ضعفه أحمد والنسائي \". قلت: وهذا ليس في طريق ابن لال وابن عدي، فلعله في إسناد الديلمي. وقد روي الحديث من طريق أخرى عن نقادة الأسدي مرفوعا، ولكنه ضعيف أيضا وسيأتي برقم (٤٨٦٨) .","vol":"4","page":30},{"text":"<span data-type=\"title\" id=toc-1533>١٥٢٢ </span>- \" أربع من الشقاء: جمود العين وقسوة القلب والأمل والحرص على الدنيا \".\nضعيف.\nرواه ابن عدي (١٩٣ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٤٦) عن سليمان بن عمرو بن وهب عن إسحاق بن عبد الله بن أبي طلحة عن أنس مرفوعا. وقال ابن عدي: \" وهذا الحديث وضعه سليمان على إسحاق \". قلت: لكن له طريق أخرى عند أبي نعيم في \" الحلية \" (٦ / ١٧٥) عن الحسن بن عثمان: حدثنا أبو سعيد المازني حدثنا حجاج بن منهال عن صالح المري عن يزيد الرقاشي عن أنس بن مالك به. وقال: \" تفرد برفعه متصلا عن صالح حجاج \".","vol":"4","page":30},{"text":"قلت: وصالح ضعيف، ومثله يزيد الرقاشي. وأورده ابن كثير في \" التفسير \" (١ / ١١٤) من رواية البزار عن أنس، وسكت عنه، وقد وقفت على إسناده، فقد أخرجه في \" مسنده \" (ق ٣٠٥ / ١) من طريق هانىء بن المتوكل: حدثنا عبد الله بن سليمان عن أبان عن أنس به. وقال: \" عبد الله بن سليمان حدث بأحاديث لا يتابع عليها \".\nقلت: هو عبد الله بن سليمان بن زرعة الحميري المصري الطويل. قال الحافظ في \" التقريب \": \" صدوق يخطىء \". وإعلاله بشيخه أبان - وهو ابن أبي عياش - أولى لأنه متروك. على أن هانىء بن المتوكل قريب منه، فقال ابن حبان في \" الضعفاء \": \" كان يدخل عليه لما كبر فيجيب، فكثر المناكير في روايته، فلا يجوز الاحتجاج به بحال \". وقد ساق له الذهبي مناكير هذا أحدها، لكن وقع فيه إسحاق بن عبد الله بن أبي طلحة كما في الطريق الأولى مكان أبان. وقال الذهبي وتبعه العسقلاني: \" هذا حديث منكر \". وبه أعله الهيثمي (١٠ / ٢٢٦)، فقال: \" وهو ضعيف \".\n<span data-type=\"title\" id=toc-1534>١٥٢٣ </span>- \" استغنوا بغناء الله ﷿، قيل: وما هو؟ قال: عشاء ليلة وغداء يوم \".\nضعيف.\nأخرجه ابن السني في \" القناعة \" (٢٤١ / ٢) عن زهير بن عباد حدثنا داود بن هلال عن حبان بن علي عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، داود بن هلال أورده ابن أبي حاتم (١ / ٢ / ٤٢٧) من","vol":"4","page":31},{"text":"رواية زهير هذا فقط عنه، ولم يذكر فيه جرحا ولا تعديلا. وزهير بن عباد ضعيف، كما قال ابن عبد البر وغيره. وحبان بن علي مثله، كما في \" التقريب \".\nوقد تابعه أبو داود النخعي عن محمد بن عمرو به.\nأخرجه ابن عدي (١٥٣ / ١) . وأبو داود اسمه سليمان بن عمرو النخعي، وهو وضاع، فلا يفرح بمتابعته.\nوللحديث شاهد مرسل، أخرجه المعافى بن عمران في \" الزهد \" (٢٥٦ / ٢): حدثنا عنبسة بن سعيد النهدي عن الحسن مرفوعا به. قلت: وعنبسة هذا لم أعرفه، إلا أن يكون هو النضري، تحرف على الناسخ إلى \" النهدي \"، فإن كان النضري فهو ضعيف. وله شاهد آخر، قال ابن أبي الدنيا في \" القناعة \" (٢ / ١ / ٢): أخبرت عن نصر بن علي حدثنا أحمد بن موسى الخزاعي حدثنا واصل مولى أبي عيينة، عن رجاء بن حيوة - فيما أعلم - قال: \" قال رجل للنبي صلى الله عليه\nوسلم: أوصني، قال ... \" فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله فيه الانقطاع بين ابن أبي الدنيا ونصر بن علي. وأحمد بن موسى الخزاعي لم أعرفه.\n<span data-type=\"title\" id=toc-1535>١٥٢٤ </span>- \" من احتجم يوم الأربعاء ويوم السبت، فراى وضحا، فلا يلومن إلا نفسه \".\nضعيف.\nأخرجه ابن عدي في \" الكامل \" (١٥٤ / ١) والحاكم (٤ / ٤٠٩ - ٤١٠) والبيهقي (٩ / ٣٤٠) من طريق سليمان بن أرقم عن الزهري عن سعيد بن المسيب عن أبي هريرة ﵁ أن رسول الله ﷺ قال: فذكره.","vol":"4","page":32},{"text":"قلت: وهذا إسناد ضعيف جدا، سكت عنه الحاكم، وتعقبه الذهبي بقوله: \" سليمان متروك \". وقال البيهقي: \" سليمان بن أرقم ضعيف \". قلت: وتابعه ابن سمعان عن الزهري به. أخرجه ابن عدي (٢٠٨ / ٢) وقال: \" هذا الحديث غير محفوظ، وابن سمعان عبد الله بن زياد بن سليمان بن سمعان القرشي، الضعف على حديثه بين \". وعلقه البيهقي، وقال: \" وهو أيضا ضعيف \".\nقلت: وتابعه الحسن بن الصلت عن سعيد بن المسيب به. أخرجه أبو العباس الأصم في \" حديثه \" (ج ٢ رقم ١٤٧ - نسختي) قال: حدثنا بكر بن سهل الدمياطي أخبرنا محمد بن أبي السري العسقلاني أخبرنا شعيب بن إسحاق عن الحسن بن الصلت. قلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: ابن الصلت هذا لم أجد له ترجمة، وهو شامي كما صرح الطبراني في حديث آخر مضى (٧٥٨) .\nالثانية: العسقلاني، صدوق له أوهام كثيرة.\nالثالثة: بكر بن سهل الدمياطي ضعفه النسائي. وعلقه البيهقي أيضا من هذا الوجه، وقال: \" وهو أيضا ضعيف، والمحفوظ عن الزهري عن النبي ﷺ منقطعا. والله أعلم \".\nقلت: ولعله من رواية معمر عن الزهري، فقد قال المنذري في \" الترغيب \" (٤ / ١٦١): وعن معمر عن النبي ﷺ قال: فذكره، وقال:","vol":"4","page":33},{"text":"\" رواه أبو داود هكذا وقال: قد أسند ولا يصح \". قلت: وليس هذا في \" كتاب السنن \"، فالظاهر أنه في \" المراسيل \".\nثم تأكدت من هذا الذي كنت استظهرته من سنين حين رجعت إلى نسخة مصورة لدي من كتاب\n\" المراسيل \"، منحني إياها مع غيرها من المصورات القيمة أحد إخواننا الطلاب في الجامعة الإسلامية - جزاه الله خيرا -، فوجدت الحديث في \" الطب \" منه (ق ٢٣ / ١) من طريق عبد الرزاق، وهذا أخرجه في \" المصنف \" (١١ / ٢٩ / ١٩٨١٦) قال: أخبرنا معمر عن الزهري أن النبي ﷺ ... إلخ.\nفتبين أنه من رواية معمر عن الزهري كما كنت ظننت من قبل، وأن في \" الترغيب \" سقطا وتحريفا لا يخفى على القارىء اللبيب، وأن الحديث مرسل أومعضل. وقال المناوي في \" الفيض \": \" وأورده ابن الجوزي في \" الموضوعات \".\nوذكره في \" اللسان \" من حديث ابن عمرو، وقال: قال ابن حبان: ليس هو من حديث رسول الله ﷺ \". وقد تعقب السيوطي في \" اللآليء \" (٢ / ٤٠٨ - ٤١٠) ابن الجوزي، وتبعه ابن عراق في \" تنزيه الشريعة \" (٢ / ٣٥٨) بهذه الطرق وغيرها، وهي إن ساعدت على رفع الحكم على الحديث بالوضع، فلا تجدي في تقويته شيئا، لشدة ضعف أكثرها، وقد مضى له شاهد ضعيف جدا من حديث أنس رقم (١٤٠٨) . وإن من عجائب المناوي التي لا أعرف لها وجها، أنه في كثير من الأحيان يناقض نفسه، فقد قال في \" التيسير \": \" وإسناده صحيح \"! فهذا خلاف ما في \" الفيض \". وسيأتي الحديث عن الزهري مرسلا بزيادة في المتن برقم (١٦٧٢) .\n<span data-type=\"title\" id=toc-1536>١٥٢٥ </span>- \" إذا توضأ أحدكم فلا يغسلن أسفل رجليه بيده اليمنى \".\nموضوع.\nرواه ابن عدي (١٥٤ / ٢) عن محمد بن القاسم الأسدي حدثنا سليمان بن أرقم عن الحسن عن أبي هريرة مرفوعا، وقال:","vol":"4","page":34},{"text":"\" سليمان بن أرقم، عامة ما يرويه لا يتابعه أحد عليه \". قلت: وهو ضعيف جدا كما سبق آنفا، لكن\nالأسدي الراوي عنه شر منه، فقد كذبه أحمد، وقال في رواية: \" أحاديثه موضوعة، ليس بشيء \".\n<span data-type=\"title\" id=toc-1537>١٥٢٦ </span>- \" يجزي من السترة مثل مؤخرة الرحل ولوبدق شعرة \".\nباطل.\nأخرجه ابن خزيمة (٩٣ / ٢): أخبرنا محمد بن معمر القيسي أخبرنا محمد بن القاسم أبو إبراهيم الأسدي أخبرنا ثور بن يزيد عن يزيد بن يزيد بن جابر عن مكحول عن يزيد بن جابر عن أبي هريرة عن النبي ﷺ قال: فذكره، وقال: \" أخاف أن يكون محمد بن القاسم وهم في رفع هذا الخبر \".\nقلت: مثل هذا يقال فيمن كان ثقة ضابطا، وابن القاسم هذا ليس كذلك، فقد كذبه\nأحمد كما تقدم، فكأن ابن خزيمة خفي عليه أمره. والحديث في \" صحيح مسلم \" وغيره من حديث طلحة وعائشة بمعناه دون قوله: \" ولوبدق شعرة \"، فهي زيادة باطلة.","vol":"4","page":35},{"text":"<span data-type=\"title\" id=toc-1538>١٥٢٧ </span>- \" من قرأ في إثر وضوئه \" إنا أنزلناه في ليلة القدر \" مرة واحدة كان من الصديقين ومن قرأها مرتين كتب في ديوان الشهداء ومن قرأها ثلاثا حشره الله محشر الأنبياء \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" من طريق أبي عبيدة عن الحسن عن أنس بن مالك مرفوعا. وأبو عبيدة مجهول \". كذا في \" الحاوي للفتاوي \" للسيوطي (٢ / ٦١) وأورده في \" جامعه الكبير \" (٢ / ٢٨٤ / ١) . قلت: وفيه علة أخرى، وهي عنعنة الحسن البصري، ولوائح الوضع ظاهرة على","vol":"4","page":35},{"text":"متن الحديث، وقد قال فيه البخاري: \" لا أصل له \". فانظر الحديث (٦٨) .\n<span data-type=\"title\" id=toc-1539>١٥٢٨ </span>- \" إذا أبغض المسلمون علماءهم وأظهروا عمارة أسواقهم وتناكحوا على جمع الدراهم، رماهم الله ﷿ بأربع خصال: بالقحط من الزمان والجور من السلطان والخيانة من ولاة الأحكام والصولة من العدو\".\nمنكر.\nأخرجه الحاكم (٤ / ٣٢٥) عن محمد بن عبد ربه أبي تميلة: حدثنا أبو بكر بن عياش عن أبي حصين عن ابن أبي مليكة عن علي بن أبي طالب ﵁ قال: قال رسول الله ﷺ: فذكره، وقال: \" صحيح الإسناد إن كان عبد الله بن أبي مليكة سمع من أمير المؤمنين ﵇ \".\nورده الذهبي بقوله: \" قلت: بل منكر، منقطع، وابن عبد ربه لا يعرف \".\nقلت: ولم أر أحدا ترجمه! ولعله نسب إلى جده، فقد أخرجه الديلمي في \" مسند الفردوس \" (١ / ١ / ٨٨ - ٨٩) من طريق موسى بن محمد بن موسى الأنصاري: حدثنا أبو جعفر محمد بن عبد الله بن محمد بن عبد ربه: حدثنا أبو بكر بن عياش ... والأنصاري هذا لم أعرفه. والله أعلم.\n(تنبيه): كتب بعض الطلاب الحمقى وبالحبر الذي لا يمحى، عقب قول الذهبي المتقدم - نسخة الظاهرية: \" قلت: بل صحيح جدا \". وكأن هذا الأحمق يستلزم من مطابقة معنى الحديث الواقع أنه قاله رسول الله ﷺ","vol":"4","page":36},{"text":"وهذا جهل فاضح، فكم من مئات الأحاديث ضعفها أئمة الحديث وهي مع ذلك صحيحة المعنى، ولا حاجة لضرب الأمثلة على ذلك، ففي هذه السلسلة ما يغني عن ذلك، ولوفتح باب تصحيح الأحاديث من حيث المعنى، دون التفات إلى الأسانيد، لاندس كثير من الباطل على الشرع، ولقال الناس على النبي ﷺ ما لم يقل. ثم تبوءوا مقعدهم من النار والعياذ بالله تعالى.\n<span data-type=\"title\" id=toc-1540>١٥٢٩ </span>- \" أوسعوه (يعني: المسجد) تملؤوه \".\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (٤ / ١ / ٢٢٦) وابن خزيمة في \" صحيحه \" (١ / ١٤٢ / ١) والعقيلي في \" الضعفاء \" (٣٧٨) من طريق محمد بن درهم: حدثني كعب بن عبد الرحمن الأنصاري عن أبيه عن أبي قتادة قال: \" أتى رسول الله ﷺ قوما من الأنصار، وهم يبنون مسجدا، فقال لهم: فذكره \".\nقلت: وهذا سند ضعيف، محمد بن درهم مختلف فيه، قال شبابة: ثقة. وقال ابن معين: ليس بشيء. وفي رواية: ليس بثقة. وذكره العقيلي وغيره في \" الضعفاء \" وقال: \" ولا يعرف إلا به \". وقد اختلف عليه في إسناده، فقال بعضهم عنه هكذا، وقال غيرهم: عن كعب بن عبد الرحمن بن كعب بن مالك عن أبيه عن جده قال: فذكر الحديث. أخرجه ابن عدي (ق ٣٠١ / ١)، وقال الذهبي: \" والأول أشبه \".\nقلت: وكعب هذا هو ابن عبد الرحمن بن كعب بن مالك، روى عن أبيه عن أبي قتادة، روى عنه محمد بن درهم المدائني. كذا في \" الجرح والتعديل \" (٣ / ٢ / ١٦٢) ولم يذكر فيه جرحا ولا تعديلا.\nوكذلك صنع البخاري، ولكنه فرق بين كعب بن عبد الرحمن بن كعب بن مالك عن أبيه عن أبي قتادة، وكعب بن عبد الرحمن بن أبي قتادة عن أبيه. والله أعلم.","vol":"4","page":37},{"text":"<span data-type=\"title\" id=toc-1541>١٥٣٠ </span>- \" من أشراط الساعة أن يمر الرجل في المسجد لا يصلي فيه ركعتين وأن لا يسلم الرجل إلا على من يعرف وأن يبرد الصبي الشيخ \".\nضعيف.\nرواه ابن خزيمة في \" صحيحه \" رقم (١٣٢٩) والطبراني (٣ / ٣٦ / ٢) عن الحكم بن عبد الملك عن قتادة عن سالم بن أبي الجعد عن أبيه قال: لقي ابن مسعود رجلا فقال: السلام عليك يا ابن مسعود! فقال ابن مسعود: صدق الله ورسوله ﷺ، سمعت رسول الله ﷺ يقول: فذكره. قلت: وهذا سند ضعيف من أجل الحكم هذا، فإنه ضعيف كما في \" التقريب \".\nوقد خولف في سنده، فرواه الطبراني من طريق منصور عن سالم بن أبي الجعد قال: دخل ابن مسعود المسجد، فقال عبد الله: فذكره بنحوه مقتصرا على الجملة الأولى منه. وهذا منقطع، لأن سالما لم يلق ابن مسعود كما قال علي بن المديني. وله طريق أخرى، أخرجه الطبراني عن عمر بن المغيرة عن ميمون أبي حمزة عن إبراهيم عن\nعلقمة عن ابن مسعود به نحوه بتمامه وزاد: \" وحتى يبلغ التاجر الأفقين فلا يجد ربحا \".\nوهذا سند ضعيف جدا، أبو حمزة ضعيف، وعمر بن المغيرة، قال البخاري: \" منكر الحديث، مجهول \".\nوالخلاصة، أن الحديث بهذا التمام ضعيف، لضعف إسناده، أوانقطاعه، وقصور الشاهد من الطريق الأخرى عن تقويته لشدة ضعفه. وإنما أوردته هنا من أجل الجملة الأخيرة منه في الإبراد، وأما سائره فثابت في أحاديث، فانظر الكتاب الآخر (٦٤٧ و٦٤٨ و٦٤٩) .","vol":"4","page":38},{"text":"<span data-type=\"title\" id=toc-1542>١٥٣١ </span>- \" لا تقوم الساعة حتى تتخذ المساجد طرقا وحتى يسلم الرجل على الرجل بالمعرفة وحتى تتجر المرأة وزوجها وحتى تغلوالخيل والنساء، ثم ترخص فلا تغلوإلى يوم القيامة \".\nضعيف.\nأخرجه الحاكم (٤ / ٤٤٦) من طريق شعبة عن حصين عن عبد الأعلى بن الحكم - رجل من بني عامر - عن خارجة بن الصلت البرجمي قال: دخلت مع عبد الله يوما المسجد، فإذا القوم ركوع، فمر رجل، فسلم عليه، فقال: صدق الله ورسوله، صدق الله ورسوله، فسألته عن ذلك، فقال: إنه لا تقوم الساعة ... وقال: \" صحيح الإسناد، وقد أسند هذه الكلمات بشير بن سلمان في روايته، ثم صار الحديث برواية شعبة هذه صحيحا \".\nقلت: كلا، وأعله الذهبي بأنه موقوف وليس بشيء، وإنما علته أمران:\nالأول: جهالة حال عبد الأعلى بن الحكم، وخارجة بن الصلت، فقد ترجمهما ابن أبي حاتم (١ / ٢ / ٣٧٤ و٣ / ١ / ٢٥) ولم يذكر فيهما جرحا ولا تعديلا.\nوالآخر: الاختلاف في إسناده، فقد رواه شعبة هكذا، وتابعه زائدة: أخبرنا حصين به نحوه مقتصرا على الفقرة الأولى منه.\nأخرجه الطبراني في \" المعجم الكبير \" (١ / ٣٦ / ٢) . وخالفهما الثوري، فقال: عن حصين عن عبد الأعلى قال: \" دخلت المسجد مع ابن مسعود فركع ... \" الحديث نحوه بتمامه. أخرجه الطبراني. والثوري أحفظ من شعبة، لكن هذا معه زائدة، ومعهما زيادة، فالواجب قبولها.\nوبالجملة فالحديث علته الجهالة، وإنما أوردته من أجل قوله: \" وحتى تغلوالخيل ... \" إلخ، فإني لم أجد له شاهدا مفيدا يقويه، وأما سائره فصحيح ثابت من طرق فانظر الكتاب الآخر رقم (٦٤٧ - ٦٤٩) .","vol":"4","page":39},{"text":"<span data-type=\"title\" id=toc-1543>١٥٣٢ </span>- \" إذا وقعت الفأرة في السمن، فإن كان جامدا فألقوها وما حولها، وإن كان مائعا فلا تقربوه \".\nشاذ.\nأخرجه أبو داود (٣٨٤٢) والنسائي (٢ / ١٩٢) وابن حبان (١٣٦٤) والبيهقي (٩ / ٣٥٣) وأحمد (٢ / ٢٣٢ - ٢٣٣ و٢٦٥ و٤٩٠) من طريق معمر عن الزهري عن سعيد بن المسيب عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وفي رواية لأحمد عن معمر عن أيوب عن ابن سيرين عن أبي هريرة.\nقلت: وهذا إسناد ظاهره الصحة، وليس كذلك، لأن معمرا - وإن كان ثقة - فقد خولف في إسناده ومتنه.\nأما الإسناد فرواه جماعة عن الزهري عن عبيد الله بن عبد الله عن ابن عباس عن ميمونة ﵂: \" أن رسول الله ﷺ سئل عن الفأرة تقع في السمن؟ فقال: انزعوها وما حولها فاطرحوه \".\nأخرجه مالك في \" الموطأ \" (٢ / ٩٧١ / ٢٠) عن ابن شهاب به. ومن طريقه أخرجه البخاري (١ / ٧٠ و٤ / ١٩) والنسائي (٢ / ١٩٢) والبيهقي (٩ / ٣٥٣) وأحمد (٦ / ٣٣٥) كلهم من طرق عن مالك به. وتابعه سفيان بن عيينة قال: حدثنا الزهري به. أخرجه أحمد (٦ / ٣٢٩) والحميدي في \" مسنده \" (٣١٢) قالا: حدثنا سفيان به. ومن طريق الحميدي أخرجه البخاري (٤ / ١٨) وكذا البيهقي.\nوأخرجه هذا وأبو داود (٣٨٤١) والنسائي والترمذي (١ / ٣٣٢) والدارمي (٢ / ١٨٨) من طرق أخرى عن سفيان به. وتابعهما الأوزاعي عن الزهري به. أخرجه أحمد (٦ / ٣٣٠): حدثنا محمد بن مصعب قال: حدثنا الأوزاعي ... وتابعهم معمر أيضا في رواية عنه، فقال النسائي: أخبرنا خشيش بن أصرم قال","vol":"4","page":40},{"text":"حدثنا عبد الرزاق قال: أخبرني عبد الرحمن بن بوذويه أن معمرا ذكره عن الزهري به. وأخرجه أبو داود (٣٨٤٣): حدثنا أحمد بن صالح حدثنا عبد الرزاق به. قلت: وهذا إسناد صحيح إلى معمر بذلك. ولا يشك من كان عنده علم ومعرفة بعلل الحديث، أن رواية معمر هذه أصح من روايته الأولى لموافقتها لرواية مالك ومن تابعه ممن ذكرنا وغيرهم، ممن لم نذكر، وأن روايته تلك شاذة لمخالفتها لرواياتهم. وقد أشار إلى ذلك الحميدي في روايته عن سفيان، فقال: \" فقيل لسفيان، فإن معمرا يحدثه عن الزهري عن سعيد عن أبي هريرة؟ قال سفيان: ما سمعت الزهري يحدثه إلا عن عبيد الله عن ابن عباس عن ميمونة عن النبي ﷺ، ولقد سمعته\nمنه مرارا \".\nقلت: كأنه يشير إلى تخطئة معمر في ذلك، وهو الذي يطمئن القلب إليه، وجزم به الإمام البخاري والترمذي كما يأتي. هذا ما يتعلق بالمخالفة في الإسناد.\nوأما المخالفة في المتن، فقد رواه الجماعة عن الزهري باللفظ المتقدم: \" انزعوها وما حولها فاطرحوه \". ليس فيه التفصيل الذي في رواية معمر: \" فإن كان جامدا فألقوها ... \" إلخ. لكن في رواية أخرى عنه، أخرجها ابن أبي شيبة عن عبد الأعلى عنه مثل رواية الجماعة بغير تفصيل.\nوهذا هو الصواب لما سبق بيانه عند الكلام على إسناده الذي وافق فيه رواية الجماعة، وكأنه لذلك قال الترمذي بعد أن ذكر الحديث معلقا: \" وهو حديث غير محفوظ، وسمعت محمد بن إسماعيل (يعني: البخاري) يقول: وحديث معمر عن الزهري عن سعيد بن المسيب عن أبي هريرة عن النبي ﷺ، وذكر فيه أنه سئل عنه؟ فقال: إذا كان جامدا فألقوها وما حولها، وإن كان مائعا فلا تقربوه. هذا خطأ أخطأ فيه معمر، والصحيح حديث الزهري عن عبيد الله عن ابن عباس عن ميمونة \". يعني باللفظ الآخر المطلق.\nوقد أشار البخاري في \" صحيحه \" إلى أنه المحفوظ، بأن روى عقبه بإسناده الصحيح عن يونس عن الزهري عن الدابة تموت في الزيت والسمن،","vol":"4","page":41},{"text":"وهو جامد أوغير جامد، الفأرة أوغيرها؟ قال: بلغنا أن رسول الله ﷺ أمر بفأرة ماتت في سمن، فأمر بما قرب منها فطرح، ثم أكل، عن حديث عبيد الله بن عبد الله \". قلت: فلم يفرق الزهري بين الجامد والمائع، فلوكان في حديثه التفريق لم يخالفه إن شاء الله تعالى، أفلا يدل هذا على خطأ معمر في روايته التفريق عنه؟ ولذلك قال الحافظ في \" الفتح \" (٩ / ٥٧٧): \" هذا ظاهر في أن الزهري كان في هذا الحكم لا يفرق بين\nالسمن وغيره، ولا بين الجامد منه والذائب، لأنه ذكر ذلك في السؤال، ثم استدل بالحديث في السمن، فأما غير السمن، فإلحاقه به في القياس عليه واضح. وأما عدم الفرق بين الذائب والجامد، فلأنه لم يذكر في اللفظ الذي استدل به، وهذا يقدح في صحة من زاد في هذا الحديث عن الزهري التفرقة بين الجامد والذائب ... وليس الزهري ممن يقال في حقه: لعله نسي الطريق المفصلة المرفوعة، لأنه كان أحفظ الناس في عصره، فخفاء ذلك عنه في غاية البعد \". واعلم أنه وقع عند النسائي من طريق عبد الرحمن بن مهدي عن مالك وصف السمن بأنه \" جامد \". وهي\nرواية شاذة أيضا لمخالفتها لرواية الجماعة عن مالك، ولرواية الجمهور عن الزهري. بل هي مخالفة لرواية أحمد عن عبد الرحمن بن مهدي نفسه!\nوهذا مما خفي على الحافظ فإنه ذكر رواية النسائي عنه، ولم يذكر رواية أحمد هذه عنه! ووقع ذلك أيضا في رواية الأوزاعي المتقدمة. لكن الراوي لها عنه ضعيف، وهو محمد بن مصعب القرقساني، قال الحافظ في \" التقريب \": \" صدوق كثير الغلط \". ولم ينبه على ضعف هذه الرواية في \" الفتح \"، ولا أشار إلى ذلك أدنى إشارة!\nمن فقه الحديث: قال الحافظ في شرح المتن المحفوظ من هذا الحديث: \" واستدل بهذا الحديث لإحدى الروايتين عن أحمد، أن المائع إذا حلت فيه النجاسة لا ينجس إلا بالتغير، وهو اختيار البخاري، وقول ابن نافع من المالكية، وحكي عن","vol":"4","page":42},{"text":"مالك، وقد أخرج أحمد عن إسماعيل بن علية عن عمارة بن أبي حفصة عن عكرمة أن ابن عباس سئل عن فأرة ماتت في سمن؟ قال: تؤخذ الفأرة وما حولها، فقلت: إن أثرها كان في السمن كله؟ قال: إنما كان وهي: حية، وإنما ماتت حيث وجدت.\nورجاله رجال الصحيح. وأخرجه أحمد من وجه آخر، وقال فيه: عن جر فيه زيت، وقع فيه جرذ. وفيه: \" أليس جال في الجر كله؟ قال: إنما جال وفيه الروح، ثم استقر حيث مات \". وفرق الجمهور بين المائع والجامد، عملا بالتفصيل المتقدم ذكره. واستدل بقوله في الرواية المفصلة: \" وإن مائعا فلا تقربوه \"، على أنه لا يجوز الانتفاع به في شيء، فيحتاج من أجاز الانتفاع به في غير الأكل كالشافعية، وأجاز بيعه كالحنفية إلى الجواب، أعني الحديث، فإنهم احتجوا به في التفرقة بين الجامد والمائع \". انتهي كلام الحافظ ﵀.\n<span data-type=\"title\" id=toc-1544>١٥٣٣ </span>- \" أكثر جنود الله في الأرض الجراد، لا آكله ولا أحرمه \".\nضعيف.\nأخرجه أبو مسلم الكجي في \" جزء الأنصاري \" (٢ / ٢) وعنه البيهقي (٩ / ٢٥٧): حدثنا أبو عبد الله محمد بن عبد الله الأنصاري قال: حدثنا سليمان التيمي عن أبي عثمان النهدي أن رسول الله ﷺ قال\n: فذكره.\nقلت: هذا إسناد صحيح لولا أنه مرسل، وقد روي موصولا، من طريق محمد بن الزبرقان: حدثنا سليمان التيمي عن أبي عثمان النهدي عن سلمان قال: \" سئل رسول الله ﷺ عن الجراد، فقال \"، فذكره دون قوله: \" في الأرض \". أخرجه أبو داود (٣٨١٣) والمخلص في \" الفوائد المنتقاة \" (٩ / ٢ / ١) والبيهقي وابن عساكر (٧ / ١٩٤ / ١) وقال أبو داود: \" رواه المعتمر عن أبيه عن أبي عثمان عن النبي ﷺ، لم يذكر سلمان \". ومن طريق أبي العوام الجزار عن أبي عثمان النهدي عن سلمان. أخرجه أبو داود (٣٨١٤) وابن ماجة (٣٢١٩) وقال أبو داود:","vol":"4","page":43},{"text":"\" رواه حماد بن سلمة عن أبي العوام عن أبي عثمان عن النبي ﷺ، لم يذكر سلمان \". قلت: وأبو العوام هذا اسمه فائد بن كيسان، ليس بالمشهور، قال الذهبي: \" ما علمت فيه جرحا، بل وثقه ابن حبان \".\nوجملة القول أن الحديث اختلف في وصله وإرساله على أبي عثمان، فأرسله سليمان التيمي عنه في رواية ثقتين عنه هما الأنصاري والمعتمر بن سليمان، وخالفهما محمد بن الزبرقان فرواه عنه موصولا.\nومما لا ريب فيه أن روايته مرجوحة، لأنه فرد، ولاسيما وقد قيل فيه: إنه قد يخطىء، فينتج من ذلك أن المحفوظ عن سليمان التيمي مرسل. وخالف التيمي أبو العوام فوصله. وروايته مرجوحة أيضا، لأنه غير مشهور كما ذكرنا، فلا يقرن مع التيمي ليفاضل بينهما! والخلاصة أن الحديث ضعيف لإرساله. والله أعلم.\nوقد أشار البيهقي إلى تضعيفه بقوله. \" إن صح هذا ففيه أيضا دلالة على الإباحة فإنه إذا لم يحرم فقد أحله، وإنما لم يأكله تقذرا. والله أعلم \".\n<span data-type=\"title\" id=toc-1545>١٥٣٤ </span>- \" أوصيك يا أبا هريرة! خصال أربع لا تدعهن ما بقيت، أوصيك بالغسل يوم الجمعة والبكور إليها ولا تغلوأولا تلهو، وأوصيك بصيام ثلاثة أيام من كل شهر، فإنه صوم الدهر، وأوصيك بركعتي الفجر لا تدعهما وإن صليت الليل كله، فإن فيهما الرغائب، قالها ثلاثا \".\nضعيف جدا.\nرواه ابن عدي (١٥٨ / ٢) من طريق أبي يعلى عن سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة قال: جاء أبو هريرة يسلم على النبي ﷺ ويعوده في شكواه، فأذن له، فدخل عليه فسلم","vol":"4","page":44},{"text":"وهو نائم، فوجد النبي ﷺ مستندا إلى صدر علي بن أبي طالب، وقال: قال علي بيده على صدره ضامه إليه والنبي ﷺ باسط رجليه، فقال النبي ﷺ: ادن يا أبا هريرة! فدنا، ثم قال: ادن يا أبا هريرة! فدنا، ثم قال: ادن يا أبا هريرة! فدنا حتى مست أصابع أبي هريرة أطراف أصابع النبي ﷺ، ثم قال له: اجلس يا أبا هريرة! فجلس، فقال: أدن طرف ثوبك، فمد أبو هريرة ثوبه وأمسكه بيده يفتحه وأدناه من وجهه، فقال رسول الله ﷺ: فذكره، وفي آخره: ضم إليك ثوبك، فضم ثوبه إلى صدره فقال: يا رسول الله بأبي أنت وأمي أسر هذا أم أعلنه؟ قال: بل أعلنه يا أبا هريرة! قال ثلاثا. وقال ابن عدي:\n\" سليمان بن داود، عامة ما يرويه بهذا الإسناد لا يتابعه أحد عليه \". قلت: وقال البخاري: \" منكر الحديث \". قال الذهبي: \" وقد مر لنا أن البخاري قال: من قلت فيه: منكر الحديث، فلا تحل رواية حديثه. وقال ابن حبان: ضعيف. وقال آخر: متروك \".\n<span data-type=\"title\" id=toc-1546>١٥٣٥ </span>- \" ثلاث من كن فيه حاسبه الله حسابا يسيرا وأدخله الجنة برحمته: تعطي من حرمك وتصل من قطعك وتعفوعمن ظلمك \".\nضعيف جدا.\nرواه ابن عدي (١٥٨ / ٢) عن سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا. وقال: \" سليمان بن داود عامة ما يرويه بهذا الإسناد لا يتابعه أحد عليه \". قلت: ومن طريقه أخرجه أيضا ابن أبي الدنيا في \" ذم الغضب \"، والطبراني في \" الأوسط \"، والبزار، والحاكم (٢ / ٥١٨) وقال: \" صحيح الإسناد \". ورده الذهبي بقوله:","vol":"4","page":45},{"text":"\" قلت: سليمان ضعيف \". قلت: بل هو أسوأ حالا، كما عرفت من قول البخاري فيه في الحديث السابق. ولذلك قال الهيثمي كما في \" الفيض \": \" متروك \".\n<span data-type=\"title\" id=toc-1547>١٥٣٦ </span>- \" الخير كثير وقليل فاعله \".\nضعيف.\nأخرجه ابن أبي عاصم في \" السنة \" (رقم ٤٠) والمخلص في \" الفوائد المنتقاة \" (٦ / ٧٠ / ١) وابن عدي في \" الكامل \" (١٥٩ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٠٣) والخطيب في \" تاريخ بغداد \" (٨ / ١٧٧) والبيهقي في \" الشعب \" (٢ / ٤٥٥ / ٢) من طريق أحمد بن عمران الأخنسي، إلا ابن أبي عاصم، فمن طريق حسين الأحول كلاهما عن أبي خالد الأحمر عن إسماعيل بن أبي خالد عن عطاء بن السائب عن أبيه عن عبد الله بن عمرو عن رسول الله ﷺ قال: فذكره. وقال ابن عدي: \" لا أعلمه يرويه عن إسماعيل غير أبي خالد الأحمر، وهو صدوق، ليس بحجة \".\nقلت: المتقرر فيه بعد النظر في أقوال الأئمة فيه أنه وسط حسن الحديث، وقد احتج به الشيخان، وإنما علة الحديث ممن فوقه، فإن عطاء بن السائب كان اختلط. وإسماعيل بن أبي خالد متأخر الوفاة عنه بنحوعشر سنين، فمن المحتمل أنه سمعه منه في اختلاطه. وأحمد بن عمران الأخنسي أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال البخاري: يتكلمون فيه \". وفي \" الميزان \": \" وقال أبو زرعة: كوفي تركوه، وتركه أبو حاتم \". فهو ضعيف جدا، لكن متابعة حسين الأحول - وهو ابن ذكوان المعلم - إياه ترفع التهمة عنه، فإن المعلم ثقة.\n(تنبيه): كل من ذكرنا وقع الحديث عنده باللفظ المذكور، إلا ابن أبي عاصم فإنه عنده بلفظ:","vol":"4","page":46},{"text":"\" الخير كثير، ومن يعمل به قليل \". وكذلك رواه الطبراني في \" الأوسط \" من حديث ابن عمرو كما في \" الجامع \". وقال المناوي: \" قال الهيثمي: فيه الحسن بن عبد الأول ضعيف \".\n<span data-type=\"title\" id=toc-1548>١٥٣٧ </span>- \" إذا أخذ أحدكم مضجعه، فليقرأ بأم الكتاب وسورة، فإن الله يوكل به ملكا يهب معه إذا هب \".\nضعيف.\nرواه ابن عساكر (٨ / ٣ / ٢) عن عبد الأعلى بن عبد الأعلى عن رجل عن مطرف بن عبد الله بن الشخير عن رجل من أهل بلقين قال: وأحسبه من بني مجاشع عن شداد بن أوس مرفوعا. قلت: وهذا إسناد ظاهر الضعف، لجهالة الرجل البلقيني شيخ مطرف، وكذا الراوي عنه. لكنه لم يتفرد به، فقد قال الخرائطي في \" مكارم الأخلاق \" (٨ / ٢٣٣ / ١): حدثنا عمر بن شبة قال: حدثنا سالم بن نوح عن الجريري عن أبي العلاء عن رجل من مجاشع عن شداد بن أوس، قال: قال رسول الله ﷺ: فذكره، إلا أنه قال: \" سورة من كتاب الله \". ورجاله ثقات غير الرجل المجاشعي، وأبو العلاء اسمه يزيد بن عبد الله بن الشخير، وهو أخومطرف المذكور في الطريق الأولى. وبالجملة، فالحديث ضعيف لجهالة تابعيه. والله أعلم.","vol":"4","page":47},{"text":"<span data-type=\"title\" id=toc-1549>١٥٣٨ </span>- \" ما كانت نبوة قط إلا كان بعدها قتل وصلب \".\nضعيف.\nأخرجه ابن عدي (٣ / ١١٣٢) والطبراني في \" المعجم الكبير \" (١ / ٦٣ / ١) وعنه الضياء في \" المختارة \" (١ / ٢٨٥) عن سليمان بن أيوب بن عيسى: حدثني أبي عن جدي عن موسى بن طلحة عن أبيه مرفوعا. قلت: وهو إسناد ضعيف فيه عدة علل: سليمان هذا قال الذهبي:","vol":"4","page":47},{"text":"\" صاحب مناكير، وقد وثق \". وأبو هـ وجده لم أجد من ترجمهما، وإليهما أشار الهيثمي بقوله (٧ / ٣٠٧): \"\nرواه الطبراني، وفيه من لم أعرفه \".\n<span data-type=\"title\" id=toc-1550>١٥٣٩ </span>- \" الناكح في قومه، كالمعشب في داره \".\nضعيف.\nأخرجه الطبراني وأبو نعيم في \" أخبار أصبهان \" (١ / ١٤٠) وعنه الضياء بإسناد الذي قبله. وفيه عدة علل كما بينا. وبهذا الإسناد حديث آخر ولفظه: \" كان لا يكاد يسئل شيئا إلا فعله \". ضعيف. أخرجه الطبراني (١ / ١٣ / ٢) وعنه الضياء (١ / ٢٨٦) .","vol":"4","page":48},{"text":"<span data-type=\"title\" id=toc-1551>١٥٤٠ </span>- \" أعطوا المساجد حقها، قيل: وما حقها؟ قال: ركعتان قبل أن تجلس \".\nضعيف.\nأخرجه ابن أبي شيبة في \" المصنف \" (١ / ١٠١ / ٢) وابن خزيمة في \" صحيحه \" رقم (١٨٢٤) عن محمد بن إسحاق (: أخبرنا) عن أبي بكر بن عمرو بن حزم عن عمرو بن سليم عن أبي قتادة قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف رجاله ثقات، وعلته عنعنة ابن إسحاق فإنه كان يدلس.\nوقد خالفه في المتن عامر بن عبد الله بن الزبير عن عمرو بن سليم به بلفظ: \" إذا دخل أحدكم المسجد فليركع ركعتين قبل أن يجلس \". هكذا أخرجه الشيخان وغيرهما كالبيهقي في \" السنن الكبرى \" (٣ / ٥٣) وهو المحفوظ، وهو مخرج في \" إرواء الغليل \" (٢ / ٢٢٠ / ٤٦٧) .","vol":"4","page":48},{"text":"<span data-type=\"title\" id=toc-1552>١٥٤١ </span>- \" كان يكتحل بإثمد وهو صائم \".\nضعيف.\nابن خزيمة (٢٠٧ / ٢) عن معمر بن محمد بن عبيد الله بن أبي رافع: حدثني أبي عن أبيه عبيد الله عن أبي رافع قال: فذكر نحوه، وقال: \" أنا أبرأ من عهدة هذا الإسناد لمعمر \". قلت: هو ضعيف جدا، كما يعطيه قول البخاري\nفيه: \" منكر الحديث \". لكنه لم يتفرد به، فقد تابعه حبان بن علي عن محمد بن عبيد الله بن أبي رافع به. أخرجه ابن سعد في \" الطبقات \" (١ / ٤٨٤) والطبراني في \" المعجم الكبير \" وابن عدي في \" الكامل \" (١٠٨ / ١) وعند البيهقي (٤ / ٢٦٢) . قلت: وحبان هو العنزي، وهو ضعيف أيضا، ولكن إعلال الحديث بمحمد بن عبيد الله أولى لتفرده به. وقال الهيثمي في \" المجمع \" (٣ / ١٦٧): \" رواه الطبراني في \" الكبير \" من رواية حبان بن علي عن محمد بن عبيد الله بن أبي رافع وقد وثق، وفيهما كلام كثير \".","vol":"4","page":49},{"text":"<span data-type=\"title\" id=toc-1553>١٥٤٢ </span>- \" إن من التواضع لله، الرضا بالدون من شرف المجلس \".\nضعيف.\nرواه الطبراني في \" المعجم الكبير \" (١ / ٦٣ / ١): حدثنا يحيى بن عثمان بن صالح، وعنه الضياء المقدسي في \" المختارة \" (١ / ٢٨٥) وابن عدي في \" الكامل \" (١٦٠ / ١) من طريق أحمد بن الفضل بن عبيد الله الصائغ قالا: حدثنا سليمان بن أيوب بن عيسى بن موسى بن طلحة بن عبيد الله: حدثني أبي عن جدي عن موسى بن طلحة عن أبيه طلحة بن عبيد الله: \" أنه أتى مجلس قوم، فأوسعوا له من كل ناحية، فجلس في صدر المجلس في أدناه، ثم قال لهم: إني سمعت رسول الله ﷺ: فذكره. ذكره ابن عدي في ترجمة سليمان هذا مع أحاديث أخرى، وقال:","vol":"4","page":49},{"text":"\" لا يتابع سليمان عليها أحد \". وأورده الذهبي في \" الضعفاء \"، وقال: \" له مناكير عدة \". وساق له في \" الميزان \" من منكراته أحاديث، هذا أحدها. وأبو هـ، وهو أيوب بن سليمان بن عيسى، وجده عيسى لم أجد لهما\nترجمة، إلا أن الأول منهما قد أورده ابن أبي حاتم (١ / ١ / ٢٤٨) من رواية ابنه سليمان فقط! ولم يذكر توثيقا ولا تجريحا فهو مجهول. وقال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٤): \" الخرائطي في \" مكارم الأخلاق \"، وأبو نعيم في \" رياضة المتعلمين \" من حديث طلحة بن عبيد الله بسند جيد \".\nكذا قال ولست أدري إذا كان طريق الخرائطي وأبي نعيم هي نفس طريق سليمان بن أيوب، أوغيرها؟ فإن كتاب \" رياضة المتعلمين \" لم أقف عليه مع الأسف، وأما \" المكارم \" للخرائطي، فالمطبوع منه جزء، وفي مخطوطة الظاهرية الجزء الثامن منه، ولم يطبع وليس الحديث في هذا منه، ولا في ذاك.\n<span data-type=\"title\" id=toc-1554>١٥٤٣ </span>- \" إن الله لا يؤخر نفسا إذا جاء أجلها، ولكن زيادة العمر ذرية صالحة يرزقها\nالله العبد، فيدعون له من بعده، فيلحقه دعاؤهم في قبره، فذلك زيادة العمر \".\nمنكر.\nرواه العقيلي في \" الضعفاء \" (٢ / ١٣٤) وابن عدي (١٦٠ / ١) وابن حبان في \" الضعفاء \" (١ / ٣٣١) عن سليمان بن عطاء عن مسلمة بن عبد الله الجهني عن عمه أبي مشجعة بن ربعي عن أبي الدرداء قال: ذكرنا زيادة العمر عند رسول الله ﷺ، فقال: فذكره. وقال: \" لا يتابع عليه بهذا اللفظ \". يعني سليمان هذا، ويروى عن البخاري أنه قال فيه:","vol":"4","page":50},{"text":"\" في حديثه بعض المناكير \". وفي \" الميزان \"، قال أبو حاتم: \" ليس بالقوي \". واتهمه ابن حبان وغيره. وذكره ابن كثير (٣ / ٥٥٠) من رواية ابن أبي حاتم من طريق سليمان به، ولكنه وقع فيه (عثمان) مكان (سليمان) وهو خطأ مطبعي، فقد ذكر ابن أبي حاتم في \" الجرح والتعديل \" (٤ / ٢ / ١٠) من شيوخه سليمان بن عطاء هذا.\nوقال فيه ابن حبان: \" روى أشياء موضوعة لا تشبه حديث الثقات، فلست أدري التخليط فيها منه، أومن مسلمة بن عبد الله؟ \". ثم ساق له أحاديث منكرة هذا منها. وهذا الحديث من الأحاديث الكثيرة الضعيفة التي سود بها الحلبيان كتابيهما \" مختصر تفسير الحافظ ابن كثير \"، اللذان التزما ألا يوردا فيهما إلا الأحاديث الصحيحة، وأنى لهما ذلك؟ وهما - مع الأسف - من أجهل من كتب في هذا المجال فيما علمت، وبخاصة الرفاعي منهما، فإنه أجرؤهما إقداما على التصحيح بجهل بالغ، فهو مع إخلاله بذلك الالتزام، فقد وضع فهرسا في آخر كل مجلد من مجلداته الأربعة لأحاديث الكتاب، يصرح غالبا بالتصحيح، ونادرا بالتحسين لتلك الأحاديث وهذا منها (٣ / ٤٢٢) ولا حول ولا قوة إلا بالله.\n<span data-type=\"title\" id=toc-1555>١٥٤٤ </span>- \" آيات المنافق: إذا حدث كذب وإذا وعد أخلف وإذا ائتمن خان \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" عن أبي بكر الصديق أن النبي ﷺ قال: فذكره. قال الهيثمي (١ / ١٠٨): \" وفيه زنفل العرفي، كذاب \".","vol":"4","page":51},{"text":"قلت: لم أر من رماه بالكذب وأسوأ ما قيل فيه: \" ليس بثقة \". وقد مضى في الحديث (١٥١٥) . ويغني عن هذا الحديث حديث أبي هريرة مرفوعا بلفظ: \" أية المنافق ثلاث إذا حدث ... \" إلخ. أخرجه الشيخان. انظر \"\nكتاب الإيمان \" لأبي عبيد القاسم بن سلام (ص ٩٥) .\n<span data-type=\"title\" id=toc-1556>١٥٤٥ </span>- \" آيتان هما قرآن وهما يشفعان، وهما مما يحبهما الله، الآيتان في آخر سورة البقرة \".\nضعيف جدا.\nأخرجه الديلمي في \" مسند الفردوس \" عن أبي هريرة مرفوعا.\nقال المناوي: \" وفيه محمد بن إبراهيم بن جعفر الجرجاني، فإن كان الفروي فصدوق، أوالكيال فوضاع كما في \" الميزان \" \". قلت: وأغلب الظن أنه الآخر. والله أعلم. ثم وقفت على إسناده في \" مختصر الديلمي \" للحافظ (١ / ١ / ٧٧) فإذا هو من طريق إبراهيم بن أبي يحيى عن صفوان بن سليم عن محمد بن عبد الرحمن بن ثوبان عن أبي هريرة به. وقال الحافظ: \" قلت: ابن أبي يحيى ضعيف \".\nقلت: بل هو متروك، كما قال هو نفسه في \" التقريب \".","vol":"4","page":52},{"text":"<span data-type=\"title\" id=toc-1557>١٥٤٦ </span>- \" آمن شعر أمية بن أبي الصلت وكفر قلبه \".\nضعيف.\nأخرجه أبو بكر بن الأنباري في \" المصاحف \" والخطيب في \" التاريخ \" وابن عساكر، عن ابن عباس. كذا في \" الجامع الصغير \"، و\" الكبير \" (١ / ٣ / ٢) ولم أره في \" فهرس الخطيب \" وقد ذكر المناوي في شرحه أن في سنده عند ابن الأنباري أبا بكر الهذلي. قلت: وهو متروك","vol":"4","page":52},{"text":"الحديث كما في \" التقريب \"، وأن إسناد الخطيب وابن عساكر ضعيف، ورواه عنه الفاكهي وابن منده. قلت\n: قد وقفت على إسناد الفاكهي بواسطة \" الإصابة \" (٨ / ١٥٦) رواه من طريق الكلبي عن أبي صالح عن ابن عباس. والكلبي متهم بالكذب.\n<span data-type=\"title\" id=toc-1558>١٥٤٧ </span>- \" آية العز: \" وقل الحمد لله الذي لم يتخذ ولدا \" الآية \".\nضعيف.\nرواه أحمد (٣ / ٤٣٩) والواحدي في \" تفسيره \" (٢ / ١٩٢ / ١) عن رشدين بن سعد عن زبان بن فائد عن سهل بن معاذ عن أبيه مرفوعا. قلت: وهذا سند فيه ضعف، زبان بن فائد متكلم فيه من قبل حفظه، وقد يحسن حديثه. وقال الحافظ: \" ضعيف الحديث مع صلاحه وعبادته \". ورشدين بن سعد ضعيف أيضا. وقد تابعه ابن لهيعة عند أحمد وهو ضعيف كذلك. وفي \" الفيض \": \" قال الحافظ العراقي: وسنده ضعيف. وقال الهيثمي: رواه أحمد والطبراني من طريقين، في أحدهما رشدين بن سعد وهو ضعيف. وفي الأخرى ابن لهيعة وهو أصلح منه، وقد رمز المؤلف لحسنه \".","vol":"4","page":53},{"text":"<span data-type=\"title\" id=toc-1559>١٥٤٨ </span>- \" ستفتح على أمتي من بعدي الشام وشيكا، فإذا فتحها فاحتلها، فأهل الشام مرابطون إلى منتهى الجزيرة: رجالهم ونساؤهم وصبيانهم وعبيدهم، فمن احتل ساحلا من تلك السواحل فهو في جهاد، ومن احتل بيت المقدس فهو في جهاد \".\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١ / ٢٧٠) من طريق ابن حمير عن سعيد البجلي عن شهر بن حوشب عن أبي الدرداء مرفوعا.","vol":"4","page":53},{"text":"قلت: وهذا إسناد ضعيف من أجل شهر، قال الحافظ: \" كثير الإرسال والأوهام \". وسعيد البجلي لم أعرفه. ورواه هشام بن عمار: أخبرنا أبو مطيع معاوية بن يحيى عن أرطاة بن المنذر عمن حدثه عن أبي الدرداء به، دون ذكر الفتح وبيت المقدس. وهذا ضعيف أيضا، لضعف أبي مطيع، وجهالة شيخ أرطاة.\n<span data-type=\"title\" id=toc-1560>١٥٤٩ </span>- \" إن الله أمرني بحب أربعة وأخبرني أنه يحبهم، قيل: يا رسول الله! من هم؟ قال: علي منهم، يقول ذلك ثلاثا، وأبو ذر وسلمان والمقداد \".\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (ص ٣١ - الكنى) والترمذي (٢ / ٢٩٩) وابن ماجة (١٤٩) وأبو نعيم في \" الحلية \" (١ / ١٧٢) والحاكم (٣ / ١٣٠) وأحمد (٥ / ٣٥٦) من طريق شريك عن أبي ربيعة الإيادي عن ابن بريدة عن أبيه قال: قال رسول الله ﷺ: فذكره.\nوقال الترمذي: \" حديث حسن، لا نعرفه إلا من حديث شريك \". قلت: وهو ضعيف لا يحتج به لسوء حفظه، فأنى لحديثه الحسن؟ قال الحافظ في \" التقريب \": \" صدوق، يخطيء كثيرا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عادلا فاضلا عابدا، شديدا على أهل البدع \". وقال الذهبي في \" الضعفاء \": \" قال القطان: ما زال مخلطا، وقال أبو حاتم: له أغاليط، وقال الدارقطني: ليس بالقوي \". وذكر في \" الميزان \" أن مسلما أخرج له متابعة. ومن هذا تعلم خطأ قول الحاكم عقب","vol":"4","page":54},{"text":"الحديث: \" حديث صحيح على شرط مسلم \"! ولم يتعقبه الذهبي إلا بقوله: \" قلت: ما خرج (م) لأبي ربيعة \"! وهذا تعقب لا طائل تحته، لأن القارىء لا يخرج منه بحكم واضح على الحديث، لأن عدم إخراج مسلم لأبي ربيعة لا يجرحه كما هو معلوم، والذهبي لم يضعفه، فقد يؤخذ منه أنه غير مجروح، وليس كذلك، فقد قال الذهبي نفسه في \" الكنى \" من \" الميزان \": \" قد ذكر مضعفا \". يعني في \" الأسماء \"، وقال هناك: \" قال أبو حاتم: منكر الحديث \". فكان الواجب إعلال الحديث به، وبشريك أيضا لما عرفت من ضعفه، وعدم احتجاج مسلم به، لكي لا يتورط أحد ممن لا تحقيق عنده بكلامه، فيتوهم أنه سالم مما يقدح في ثبوته، وليس كذلك كما ترى. ولذلك رأينا المناوي في \" فيضه \" لم يزد في كلامه على الحديث على أن نقل عن الذهبي تعقبه المذكور، بل زاد عليه فقال: \" وهو صدوق \". يعني أبا ربيعة.\nوهذا مما يشعر بأنه سالم من غيره، ولعل هذا كله، بالإضافة إلى تحسين الترمذي، كان السبب في تورط الشيخ الغماري حين أورد الحديث في \" كنزه \" (٦٦٦) ! وساعده على ذلك أنه يشم منه رائحة التشيع! وقد سرق\nبعض الوضاعين هذا الحديث فرواه بلفظ: \" إن الله أمرني بحب أربعة من أصحابي، وقال: أحبهم، أبو بكر وعمر وعثمان وعلي \". وهو موضوع. أخرجه ابن عدي (١٦١ / ١) عن سليمان بن عيسى السجزي: حدثنا الليث بن سعد عن نافع عن ابن عمر قال: قال رسول الله ﷺ: فذكره، وقال: \" سليمان بن عيسى\nيضع الحديث \".","vol":"4","page":55},{"text":"وكذلك قال غيره كما يأتي. وذكر الذهبي أن هذا الحديث من بلاياه! وأورده السيوطي في \" الجامع الكبير \" (٤٧٠٦) . ومن موضوعات هذا الكذاب الحديث الآتي بعد حديث.\n<span data-type=\"title\" id=toc-1561>١٥٥٠ </span>- \" أيما امرأة خرجت من بيت زوجها بغير إذنه، لعنها كل شيء طلعت عليه الشمس والقمر، إلا أن يرضى عنها زوجها \".\nموضوع.\nالديلمي (١ / ٢ / ٣٥٣ - ٣٥٤) من طريق أبي نعيم عن أبي هدبة عن أنس مرفوعا. قلت: وهذا موضوع، أبو هدبة - واسمه إبراهيم بن هدبة - متروك، حدث بالأباطيل عن أنس. وقد مضى الحديث بنحوه برقم (١٠٢٠) .","vol":"4","page":56},{"text":"<span data-type=\"title\" id=toc-1562>١٥٥١ </span>- \" من تمنى الغلاء على أمتي ليلة أحبط الله عمله أربعين سنة \".\nموضوع.\nرواه ابن عدي (١٦١ / ١) وعنه الخطيب (٤ / ٦٠) وعن غيره عن سليمان بن عيسى السجزي: حدثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا وقال ابن عدي: \" سليمان بن عيسى يضع الحديث، وأحاديثه كلها أو عامتها موضوعة \". وقال الخطيب: \" منكر جدا، لا أعلم رواه غير سليمان بن عيسى السجزي، وكان كذابا يضع الحديث \". قلت: ومن طريق الخطيب أورده ابن الجوزي في \" الموضوعات \"، وأقره السيوطي في \" اللآليء \" (٢ / ١٤٥) وابن عراق في \" تنزيه الشريعة \" (٢ / ١٨٨) .","vol":"4","page":56},{"text":"قلت: وقد سرقه من السجزي بعض الكذابين من أمثاله، فقد رواه ابن عساكر (١٦ / ١٢٢ / ٢) عن مأمون بن أحمد السلمي: أخبرنا أحمد بن عبد الله الشيباني أخبرنا بشر بن السري عن عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا موضوع أيضا، أورده ابن عساكر في ترجمة مأمون هذا، وقال فيه: \" أحد المشهورين بوضع الحديث، وذكره بعض أهل العلم فقال: هروي كذاب \". قلت: وشيخه أحمد بن عبد الله الشيباني أكذب منه، وهو الجويباري. قال ابن حبان: \" دجال من الدجاجلة، روى عن الأئمة ألوف حديث ما حدثوا بشيء منها \". وقال الذهبي: \" هو ممن يضرب المثل بكذبه \".\nقلت: ومع هذا كله فقد سود السيوطي بهذا الحديث \" الجامع الصغير \"، فأورده فيه من رواية ابن عساكر هذه مع أنه قال في \" اللآلي \" (٢ / ١٤٥) بعد\nأن ساقه: \" مأمون وشيخه كذابان \". فليت شعري كيف أورده مع علمه بحال الراويين؟! فهل نسي ذلك أم ماذا؟ والعجب من المناوي أنه انتقد السيوطي في عدوله في \" الجامع \" عن عزوالحديث إلى ابن عدي. وفي سنده كذاب واحد! إلى عزوه إلى ابن عساكر وفيه الكذابان. ثم نسي المناوي ذلك، فقال في \" التيسير \" في سند ابن عساكر: \" وفيه وضاع \"!!\n<span data-type=\"title\" id=toc-1563>١٥٥٢ </span>- \" أترعوا الطسوس، وخالفوا المجوس \".\nضعيف جدا.\nرواه الخطيب في \" التاريخ \" (٥ / ٩) وعنه ابن عساكر (٢ / ٨٥ / ٢) والديلمي في \" مسند الفردوس \" (١ / ١ / ٣٧ - مختصره) والبيهقي في \" الشعب \" (٢ / ١٨٢ / ٢) عن أبي صالح خلف بن محمد بن إسماعيل ... المعروف بالخيام: حدثنا أبو هارون","vol":"4","page":57},{"text":"سهل بن شاذويه الحافظ حدثنا جلوان بن سمرة البابني حدثنا عصام أبو مقاتل النحوي عن عيسى بن موسى - غنجار - عن عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا. وقال البيهقي: \" إسناده ضعيف \". قلت\n: بل إسناده ساقط، خلف هذا متهم، قال الحاكم: \" سقط حديثه برواية حديث: (نهى عن الوقاع قبل الملاعبة) \".\nقلت: وقد مضى هذا الحديث برقم (٤٢٦) .\nوما بين خلف وغنجار لم أجد من ترجمهم، وقال المناوي تعليقا على قول السيوطي: \" رواه البيهقي والخطيب والديلمي عن ابن عمر \": \" وضعفه البيهقي وقال: في إسناده من يجهل، وقال ابن الجوزي: حديث لا يصح، وأكثر رواته ضعفاء ومجاهيل، لكنه ورد بمعناه في خبر جيد رواه القضاعي في \" مسند الشهاب \" عن أبي هريرة بلفظ: \" اجمعوا وضوءكم جمع الله شملكم \". وقال الحافظ العراقي: إسناده لا بأس به. وروى البيهقي عن أبي هريرة مرفوعا: لا ترفعوا الطسوس حتى تطف، اجمعوا وضوءكم جمع الله شملكم \". قلت: وفي تجويد إسناده نظر لابد من بيانه، تحقيقا للأمر، فانظر الحديث الآتي:\n<span data-type=\"title\" id=toc-1564>١٥٥٣ </span>- \" لا ترفعوا الطست حتى تطف، واجمعوا وضوءكم جمع الله شملكم \".\nضعيف.\nأخرجه القضاعي في \" مسند الشهاب \" (٥٩ / ١) والبيهقي في \" الشعب \" (٢ / ١٨٢ / ٢) من طريق أبي علي هشام بن علي السيرافي قال: أخبرنا محمد بن سليمان بن محمد بن كعب أبو عمرو الصباحي قال: أخبرنا عيسى بن شعيب عن عمار بن أبي عمار عن أبي","vol":"4","page":58},{"text":"هريرة قال: قال رسول الله ﷺ: فذكره، وضعفه البيهقي بقوله: \" هذا إسناد فيه بعض من يجهل، وروي معناه بإسناد آخر ضعيف \". يعني الذي قبله.\nقلت: وهذا إسناد ضعيف، عيسى بن شعيب هذا، ظننت\nفي أول الأمر أنه ابن ثوبان مولى بني الديل المدني، فإنه من هذه الطبقة لكنهم لم يذكروا في شيوخه عمارا هذا، ولا في الرواة عنه أبا عمرو الصباحي، وقد ترجم الصباحي هذا ابن أبي حاتم (٣ / ٢ / ٢٦٩) ولم يذكر في شيوخه ابن شعيب هذا، وقال عن أبيه: \" صالح \". فملت إلى أنه غيره، ثم تأكدت من ذلك حين رأيت السمعاني يقول في \" الصباحي \": \" روى عن عيسى بن شعيب القسملي وعاصم بن سليمان الكوفي، روى عنه القاسم بن نصر المخزومي، وهشام بن علي السيرافي \". ولم يزد.\nقلت: فقوله في عيسى: \" القسملي \". نبهني إلى أنه غير الديلي\n، فهو إذن عيسى آخر، مجهول لا يعرف. والله أعلم. ولوفرض أنه الديلي، فهو مثله في الجهالة، قال الذهبي فيه: \" لا يعرف \". ثم ساق له حديثا وقال: \" هذا خبر موضوع \". وفي الطريق إليه أبو علي السيرافي ولم أجد له ترجمة. ومما سبق يتبين للقارىء خطأ من جود إسناد هذا الحديث كما سبقت الإشارة إليه في الذي قبله.","vol":"4","page":59},{"text":"<span data-type=\"title\" id=toc-1565>١٥٥٤ </span>- \" العدة عطية \".\nضعيف.\nأخرجه ابن أبي الدنيا في \" الصمت \" (٣ / ٢١ / ٢) والخرائطي في \" مكارم الأخلاق \" (ص ٣٤) من طريقين عن يونس عن الحسن: \" أن امرأة سألت رسول الله ﷺ شيئا، فلم تجده عنده، فقالت: عدني، فقال رسول الله ﷺ: ... \" فذكره. قلت: وهذا إسناد ضعيف لإرساله، لاسيما وهو من مراسيل الحسن البصري، وقد قال فيها بعض الأئمة: إنها كالريح! وقد روي مسندا من حديث ابن مسعود، وقباث بن أشيم الليثي.\n١ - حديث ابن مسعود، يرويه بقية عن أبي إسحاق الفزاري عن الأعمش عن شقيق عن ابن مسعود قال: \" إذا وعد أحدكم حبيبه فلينجز له، فإني سمعت رسول الله ﷺ يقول:.... \" فذكره.\nأخرجه القضاعي في \" مسند الشهاب \" (٢ / ١ - ٢) وكذا أبو نعيم في \" الحلية \" (٨ / ٢٥٩) وقال: \" غريب من حديث الأعمش، تفرد به الفزاري، ولا أعلم رواه عنه إلا بقية \". قلت: وهو مدلس وقد عنعنه. ومن هذا الوجه ذكره ابن أبي حاتم في \" العلل \" وقال (٢ / ٤٣٧): \" سمعت أبي يقول: هذا حديث باطل \".\n٢ - حديث قباث، يرويه أصبغ بن عبد العزيز بن مروان الحمصي: حدثنا أبي عن جدي عن أبان بن سليمان عن أبيه عنه مرفوعا به. أخرجه الطبراني في \" الأوسط \" (١ / ١٥٢ / ١ - مجمع البحرين) وقال: \" لا يروى عن\nقباث إلا بهذا الإسناد، تفرد به أصبغ \". قلت: قال الهيثمي في \" مجمع الزوائد \" (٤ / ١٦٦ - ١٦٧):","vol":"4","page":60},{"text":"\" قال أبو حاتم: مجهول \". قلت: وأزيد على الهيثمي فأقول: وأبان بن سليمان مجهول الحال، كناه ابن أبي حاتم بأبي عمير الصوري، ولم يزد في بيان حاله على قوله: \" وكان من عباد الله الصالحين، يتكلم بالحكمة \". وأما أبو هـ سليمان، فلم أجد له ترجمة.\n<span data-type=\"title\" id=toc-1566>١٥٥٥ </span>- \" الأمانة غنى \".\nضعيف.\nرواه القضاعي في \" مسند الشهاب \" (٣ / ١) عن يزيد الرقاشي عن أنس بن مالك مرفوعا. قلت: وهذا سند ضعيف، يزيد - وهو ابن أبان الرقاشي - ضعيف، كما قال الحافظ في \" التقريب \".","vol":"4","page":61},{"text":"<span data-type=\"title\" id=toc-1567>١٥٥٦ </span>- \" إذا نزل أحدكم منزلا، فقال فيه، فلا يرتحل حتى يصلي الظهر، وإذا أراد أحدكم أن يسافر يوم الجمعة، وزالت الشمس، فلا يسافر حتى يجمع، إلا أن يكون له عذر، وإذا هجم على أحدكم شهر رمضان فلا يمجد مثله إلا أن يكون له عذر \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (١٦١ / ١) من طريق سليمان بن عيسى: حدثنا ابن جريج عن عطاء عن أبي هريرة: قال رسول الله ﷺ: فذكره. قلت: وهو موضوع، آفته سليمان هذا، قال فيه ابن عدي وغيره: \" يضع الحديث \". كما تقدم مرارا، أقربها في الحديث (١٥٥٠) .\nوالحديث أورد السيوطي في \" جامعيه \" طرفه الأول منه بلفظ: \" ركعتين \"! بدل \" الظهر \". ودون ما بعده، وتابعه على ذلك المناوي في \" الفيض \" وبيض لإسناده! وأما في \" التيسير \" فقال:","vol":"4","page":61},{"text":"\" وهو ضعيف \". والله أعلم. (تنبيه): قوله: (تمجد) كذا بإهمال أوله وقع في مخطوطة \" الكامل \" في الظاهرية، ولم أفهمها، وفي المطبوعة (يمجد) بإعجام الأول منه بالمثناة، والمعنى غير ظاهر.\n<span data-type=\"title\" id=toc-1568>١٥٥٧ </span>- \" السماح رباح، والعسر شؤم \".\nمنكر.\nرواه القضاعي في \" مسند الشهاب \" (٣ / ٢) عن عبد الله بن إبراهيم: أخبرنا عبد الرحمن بن زيد عن أبيه عن ابن عمر مرفوعا. قلت: وهذا إسناد ضعيف جدا، بل موضوع، فإن عبد الله بن إبراهيم - وهو الغفاري - قال الحافظ: \" متروك، ونسبه ابن حبان إلى الوضع \". وقال الحاكم: \" روى عن جماعة من الضعفاء أحاديث موضوعة، لا يرويها غيره \".\nوعبد الرحمن بن زيد - وهو ابن أسلم - ضعيف جدا، وقد اتهم، وهو صاحب حديث توسل آدم ﵇ بالنبي ﷺ، وقد تقدم (٢٥) . والحديث رواه الديلمي في \" مسند الفردوس \" من حديث أبي هريرة، كما في \" الجامع \"، وكذا ابن نصر وابن لال. وعنهما أورده الديلمي، قال المناوي: \" فلوعزاه المصنف للأصل لكان أولى، وفيه حجاج بن فرافصة، أورده الذهبي في \" الضعفاء \"، وقال: قال أبو زرعة: ليس بالقوي. اهـ. ونسبه ابن حبان إلى الوضع، وقال ابن عدي: عامة ما يرويه لا يتابع\nعليه، وقال الدارقطني: حديث منكر \".","vol":"4","page":62},{"text":"<span data-type=\"title\" id=toc-1569>١٥٥٨ </span>- \" القرآن غنى لا فقر بعده، ولا غنى دونه \".\nضعيف.\nرواه ابن نصر في \" قيام الليل \" (٧٢) وأبو يعلى (٢ / ٧٣٨) والطبراني (١ / ٦٥ / ٢) وابن عساكر (١٥ / ٢٥٦ / ٢ و١٦ / ٢٣٢ / ١) عن شريك عن","vol":"4","page":62},{"text":"الأعمش عن يزيد بن أبان عن الحسن عن أنس مرفوعا. ومن طريق الطبراني رواه ابن عبد الهادي في \" هداية الإنسان \" (١٣٥ / ٢) .\nورواه محمد بن محمد بن مخلد البزاز في \" حديث ابن السماك \" (١ / ١٧٨ / ١) عن شريك عن الأعمش عن يزيد الرقاشي عن بعض أصحاب النبي ﷺ مرفوعا به، إلا أنه قال\n: \" والأمانة غنى \"، بدل \" ولا غنى دونه \".\nورواه القضاعي في \" مسند الشهاب \" (١٨ / ١) من طريق أبي الحسن علي بن عمر البغدادي قال: حدث الأعمش عن يزيد الرقاشي عن أنس مرفوعا وقال: \" قال الدارقطني: ورواه أبو معاوية عن الأعمش عن يزيد الرقاشي عن الحسن مرسلا، وهو أشبه بالصواب \".\nقلت: وهو ضعيف مرسلا وموصولا، لأن مداره على الرقاشي، وهو ضعيف، ومدار الموصول عليه من رواية شريك، وهو ابن عبد الله القاضي، ضعيف.\n<span data-type=\"title\" id=toc-1570>١٥٥٩ </span>- \" القرآن هو الدواء \".\nضعيف جدا.\nرواه القضاعي في \" مسند الشهاب \" (٣ / ٢) عن الحسن بن رشيق قال: أخبرنا أبو عبد الله الحسين بن علي الحسيني قال: أخبرنا أحمد بن يحيى الأودي قال: أخبرنا محمد بن عتبة قال: أخبرنا علي بن ثابت الدهان عن معاذ عن الحارث عن علي مرفوعا. قلت: وهذا إسناد ضعيف جدا، من أجل الحارث هذا - وهو الأعور - فإنه متهم. وفيه أيضا من لم أعرفه كالأودي. والحسن بن رشيق قال الذهبي في \" الميزان \": \" لينه الحافظ عبد الغني بن سعيد قليلا، ووثقه جماعة، وأنكر عليه الدارقطني أنه كان يصلح في أصله ويغير \".","vol":"4","page":63},{"text":"<span data-type=\"title\" id=toc-1571>١٥٦٠ </span>- \" التدبير نصف العيش والتودد نصف العقل والهم نصف الهرم وقلة العيال أحد اليسارين \".\nضعيف.\nرواه القضاعي في \" مسند الشهاب \" (٤ / ١) عن إسحاق بن إبراهيم الشامي قال: أخبرنا علي بن حرب قال: أخبرنا موسى بن داود الهاشمي قال: أخبرنا ابن لهيعة عن محمد بن عبد الرحمن بن نوفل عن عامر بن عبد الله بن الزبير\nعن أبيه عن علي ﵇ مرفوعا.\nقلت: وهذا إسناد ضعيف، ابن لهيعة - واسمه عبد الله - ضعيف. وإسحاق بن إبراهيم الشامي، لم أعرفه، ويحتمل أن يكون واحدا من هؤلاء:\n١ - إسحاق بن إبراهيم بن العلاء الحمصي المعروف بابن زبريق.\n٢ - إسحاق بن إبراهيم بن يزيد أبو النضر الدمشقي مولى عمر بن عبد العزيز. والأول ضعيف، والآخر حسن الحديث، وقد جزم المناوي بأنه هو، ولم يظهر لي وجهه. والله أعلم. والحديث رواه أيضا الديلمي في \" مسند الفردوس \" من حديث أنس بن مالك، قال المناوي: \" قال العراقي: فيه خلاد بن عيسى، جهله العقيلي، ووثقه ابن معين \". قلت: هو عند الديلمي (٢ / ١ / ٥٠) وكذا الخطيب بعضه (١٢ / ١١) من طريق أبي الحسن يعقوب بن إسحاق بن إبراهيم المخرمي: حدثنا علي بن عيسى كاتب عكرمة القاضي حدثنا خلاد بن عيسى عن ثابت عن أنس مرفوعا به. وفيه علة أخرى، وهي ضعف يعقوب هذا، فقد ترجمه الخطيب (١٤ / ٢٩٠) وروى عن الدارقطني أنه ضعيف.\nوعن ابن المنادي: \" كتبنا عنه في حياة جدي، ثم ظهر لنا من انبساطه في تصريح الكذب ما أوجب","vol":"4","page":64},{"text":"التحذير عنه، وذلك بعد معاتبة وتوقيف متواتر، فرمينا كل ما كتبنا عنه، نحن وعدة من أهل الحديث \".\nوعلي بن عيسى، كأنه مجهول، فإن الخطيب أورده في \" التاريخ \" (١٢ / ١١) من أجل هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-1572><span data-type=\"title\" id=toc-1573>١٥٦١ </span></span>- \" الرضاع يغير الطباع \".\nمنكر جدا.\nرواه ابن الأعرابي في \" المعجم \" (٢٤ / ١): أخبرنا أبو بكر محمد بن صالح الأنطاكي - كتابة -: أخبرنا أبو مروان عبد الملك بن مسلمة أخبرنا صالح بن عبد الجبار عن ابن جريج عن عكرمة عن ابن عباس مرفو عا. ومن طريق ابن الأعرابي رواه القضاعي (٤ / ٢) .\nقلت: وهذا إسناد ضعيف، فيه علل:\n١ - عنعنة ابن جريج، فإنه كان يدلس.\n٢ - صالح بن عبد الجبار، مجهول لا يعرف، قال الذهبي في \" الميزان \": \" أتى بخبر منكر جدا، رواه ابن الأعرابي ... \"\n، ثم ساق هذا، وقال:\n٣ - \" وعبد الملك مدني ضعيف \". والحديث رواه أبو الشيخ عن ابن عمر.","vol":"4","page":65},{"text":"<span data-type=\"title\" id=toc-1574>١٥٦٢ </span>- \" كل عين باكية يوم القيامة، إلا عين غضت عن محارم الله ﷿ وعين سهرت في سبيل الله وعين خرج منها مثل رأس الذباب دمعة من خشية الله ﷿ \".\nضعيف جدا.\nأخرجه أبو نعيم في \" الحلية \" (٣ / ١٦٣) وابن الجوزي في \" ذم الهو ى \" (ص ١٤١) من طريقين عن عمر بن صهبان عن صفوان عن أبي سلمة عن أبي","vol":"4","page":65},{"text":"هريرة قال: قال رسول الله ﷺ: فذكره، وقال أبو نعيم: \" غريب من حديث صفوان وأبي سلمة، تفرد به عمر بن صهبان \". قلت: وهو ضعيف جدا، قال الذهبي في \" الضعفاء والمتروكين \": \" تركوه \". وأما الحافظ فقال في \" التقريب \": \" ضعيف \". وما ذكره الذهبي أصح. والحديث بيض له المناوي، فلم يزد على قوله: \" رمز المصنف لحسنه \"! ثم صرح في \" التيسير \" بأن إسناده حسن! فكأنه لم يقف على إسناده.\n<span data-type=\"title\" id=toc-1575>١٥٦٣ </span>- \" أفضل الدعاء دعاء المرء لنفسه \".\nضعيف.\nأخرجه الحاكم (١ / ٥٤٣) من طريق المبارك بن حسان عن عطاء عن عائشة ﵂ قالت: \" سئل رسول الله ﷺ أي الدعاء أفضل؟ قال: \" دعاء المرء لنفسه \". وقال: \" صحيح الإسناد \"! ورده الذهبي بقوله: \" قلت: مبارك واه \" وفي \" التقريب \": \" لين الحديث \".","vol":"4","page":66},{"text":"<span data-type=\"title\" id=toc-1576>١٥٦٤ </span>- \" قال إبليس لربه ﷿: يا رب! قد أهبط آدم، وقد علمت أنه سيكون له كتاب ورسل، فما كتابهم ورسلهم؟ قال الله ﷿: رسلهم الملائكة، والنبيون منهم، وكتبهم التوراة والإنجيل والزبور والفرقان. قال: فما كتابي؟ قال: كتابك الوشم وقرآنك الشعر ورسلك الكهنة وطعامك ما لم يذكر اسم الله ﷿\nعليه، وشرابك من كل مسكر وصدقك الكذب وبيتك الحمام ومصائدك النساء ومؤذنك المزمار ومسجدك الأسواق \".\nمنكر.\nأخرجه ابن الجوزي في \" ذم الهو ى \" (ص ١٥٥) من طريق الطبراني، وهذا في \" المعجم الكبير \" (٣ / ١١٢ / ٢) قال: حدثنا يحيى بن عثمان بن صالح قال: حدثنا يحيى ابن بكير قال: حدثني يحيى بن صالح الأيلي عن إسماعيل بن أمية عن عبيد بن عمير عن ابن عباس قال: قال رسول الله ﷺ: فذكره، وقال: \" تفرد به يحيى بن صالح \". قلت: قال العقيلي: \" روى عن إسماعيل عن عطاء مناكير \". وقال ابن عدي: \" أحاديثه غير محفوظة \". قلت: وقد ثبت من الحديث قوله: \" وطعامك ما لم يذكر اسم الله عليه \". صح ذلك من\nطريق أخرى عن ابن عباس، وقد خرجته في الكتاب الآخر (٧٠٨) .","vol":"4","page":67},{"text":"<span data-type=\"title\" id=toc-1577>١٥٦٥ </span>- \" أيما مؤمن استرسل إلى مؤمن، فغبنه، كان غبنه ذلك ربا \".\nضعيف جدا.\nأخرجه أبو نعيم في \" الحلية \" (٥ / ١٨٧) من طريق موسى بن عمير عن مكحول عن أبي أمامة قال: قال رسول الله ﷺ: فذكره، وفي لفظ له: \" غبن المسترسل","vol":"4","page":67},{"text":"حرام \". قلت: وهذا سند ضعيف جدا، موسى بن عمير هو القرشي الجعدي مولاهم أبو هارون الأعمى، متفق على تضعيفه، وقال أبو حاتم: \" ذاهب الحديث كذاب \". وقال النسائي: \" ليس بثقة \". وقد مضى الحديث\nباللفظ الثاني رقم (٦٦٧) .\n<span data-type=\"title\" id=toc-1578>١٥٦٦ </span>- \" كان يستفتح دعاءه بـ \" سبحان ربي الأعلى الوهاب \".\nضعيف.\nأخرجه الحاكم (١ / ٤٩٨) وابن أبي شيبة في \" المصنف \" (١٢ / ١٧ / ١) وأحمد (٤ / ٥٤) من طريق عمر بن راشد اليمامي قال: حدثنا إياس بن سلمة بن الأكوع الأسلمي عن أبيه قال: \" ما سمعت رسول الله ﷺ يستفتح دعاء إلا استفتحه بـ ... \". هكذا الحديث عندهم جميعا، وإنما أوردته باللفظ المذكور أعلاه تبعا للسيوطي في \" الجامع \". ثم قال الحاكم: \" صحيح الإسناد \". ووافقه الذهبي. قلت: وهو مردود بقوله في \" الضعفاء والمتروكين \" عن عمر هذا: \" ضعفوه \". وكذا قال في \" الميزان \"، وساق له مما أنكر عليه أحاديث هذا أحدها، وقال الحافظ في \" التقريب \": \" ضعيف \".","vol":"4","page":68},{"text":"وقال الهيثمي في \" المجمع \" (١٠ / ١٥٦): \" رواه أحمد والطبراني بنحوه، وفيه عمر بن راشد اليمامي، وثقه غير واحد، وبقية رجاله رجال الصحيح \". ونقل هذا وما قبله المناوي في \" الفيض \"، واقتصر في \" التيسير \" على قوله في تصحيح الحاكم: \" وتعقب \". ومن الظاهر أنه لم يرتض التصحيح، وأما مقلده الغماري فقد خالفه في\nهذه المرة فصحح الحديث فأورده في \" كنزه \" (٢٨٤٤) !\n<span data-type=\"title\" id=toc-1579>١٥٦٧ </span>- \" كرامة الكتاب ختمه \".\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" كما في \" المجمع \"، وأبو الحسين محمد بن الحسن الأصفهاني في \" المنتقى من الجزء الثاني من (الفوائد) \" (٢ / ١) والقضاعي في \" مسند الشهاب \" (٥ / ١) والثعلبي في \" تفسيره \" (٣\n/ ١٢ / ١) من طريق محمد بن مروان السدي قال: أخبرنا محمد بن السائب عن أبي صالح، (وقال أبو الحسين وغيره: عن ابن جريج عن عطاء) عن ابن عباس مرفوعا. قلت: وهذا إسناد موضوع، آفته السدي هذا، وهو متهم بالكذب. وقد سبق له غير ما حديث. وقال الهيثمي (٨ / ٩٩): \" وفيه محمد بن مروان السدي الصغير، وهو متروك \".","vol":"4","page":69},{"text":"<span data-type=\"title\" id=toc-1580>١٥٦٨ </span>- \" من أدى زكاة ماله، فقد أدى الحق الذي عليه، ومن زاد فهو أفضل \".\nضعيف جدا.\nأخرجه أبو داود في \" المراسيل \" (ق ٧ / ٢) ومن طريقه البيهقي (٤ / ٨٤) عن عذافر البصري عن الحسن عن النبي ﷺ مرسلا.","vol":"4","page":69},{"text":"قلت: وهذا إسناد ضعيف، عذافر هذا قال الذهبي: \" لا يدرى من هو؟ ذكره أحمد بن علي السليماني فيمن يضع الحديث \". وقال الحافظ: \" مستور \". قلت: وقد روى عن الحسن موصولا، أخرجه ابن عدي (١٦٣ / ٢) عن سلام بن أبي خبزة: حدثنا سعيد بن أبي عروبة عن قتادة عن الحسن عن سمرة عن النبي ﷺ به.\nوقال: \" لا أعلم يرويه عن سعيد غير سلام هذا \". قلت: قال الذهبي: \" قال ابن المديني: يضع الحديث، وقال النسائي: متروك، وقال الدارقطني ضعيف \".\n<span data-type=\"title\" id=toc-1581>١٥٦٩ </span>- \" أول شهر رمضان رحمة وأوسطه مغفرة وآخره عتق من النار \".\nمنكر.\nأخرجه العقيلي في \" الضعفاء \" (١٧٢) وابن عدي (١٦٥ / ١) والخطيب في \" الموضح \" (٢ / ٧٧) والديلمي (١ / ١ / ١٠ - ١١) وابن عساكر (٨ / ٥٠٦ / ١) عن سلام بن سوار عن مسلمة بن الصلت عن الزهري عن أبي سلمة عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وقال العقيلي: \" لا أصل له من حديث الزهري \". قلت: وقال ابن عدي: \" وسلام (ابن سليمان بن سوار) هو عندي منكر الحديث، ومسلمة ليس بالمعروف \". وكذا قال الذهبي.\nومسلمة قد قال فيه أبو حاتم: \" متروك الحديث \" كما في ترجمته من \" الميزان \"، ويأتي له حديث آخر برقم (١٥٨٠) .","vol":"4","page":70},{"text":"<span data-type=\"title\" id=toc-1582>١٥٧٠ </span>- \" إن الله بعثني ملحمة ومرحمة ولم يبعثني تاجرا ولا زارعا، وإن شرار الناس يوم القيامة التجار والزراعون إلا من شح على دينه \".\nمنكر.\nأخرجه ابن المظفر في \" حديث حاجب بن أركين \" (١ / ٢٥٥ / ١) وابن السماك في \" حديثه \" (٢ / ٩٠ - ٩١) وتمام في \" الفوائد \" (١٥٤ / ١) وأبو محمد القاري في \" الفوائد \" (٥ / ٣٤ / ٢) وابن عدي (١٦٥ / ١) وابن عساكر (٥ / ٥٧ / ٢) ومحمد بن عبد الواحد المقدسي في \" المنتقى من حديثه \" (٤٠ / ٨٦ / ٢) كلهم من طريق سلام بن سليمان قال: حدثنا حمزة الزيات قال: حدثنا الأجلح بن عبد الله الكندي عن الضحاك عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nوضعفه القاري بقوله: \" حديث غريب \". وابن عدي بقوله: \" وهذا عن حمزة غير محفوظ، وسلام بن سليمان منكر الحديث \".\nوأقول: هذا إسناد ضعيف جدا، وله ثلاث علل:\n١ - الانقطاع، فإن الضحاك - وهو ابن\nمزاحم الهلالي - لم يثبت له سماع من أحد من الصحابة كما قال الحافظ المزي.\n٢ - الأجلح بن عبد الله فيه ضعف، وفي \" التقريب \": \" صدوق \".\n٣ - سلام بن سليمان ضعيف كما سبق عن ابن عدي. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي، وقال: \" لا يصح، سلام متروك، والأجلح كان لا يدري ما يقول، ومحمد بن عيسى ضعيف \" يعني الراوي عن سلام، فتعقبه السيوطي في \" اللآلي \" (٢ / ١٤٣) وتبعه ابن","vol":"4","page":71},{"text":"عراق في \" تنزيه الشريعة \" (٢ / ١٩١): \" بأن الدارقطني أخرجه في \" الأفراد \" من طريق أخرى عن سلام. وبأن أبا نعيم أخرجه من طريق أخرى عن ابن عباس \". قلت: هذه المتابعة لا تجدي، لأنه لا يزال فوقها العلل الثلاث التي شرحنا. وطريق أبي نعيم فيها مجهول كما يأتي بيانه في الحديث بعده. وحديث الترجمة قد أعضله أبو الأسود نصير القصاب فقال: عن الضحاك بن مزاحم قال: قال رسول الله ﷺ: فذكره. أخرجه ابن جرير الطبري في \" تهذيب الآثار \" (١ / ٥١ / ١٢١) بإسناده عنه. ونصير هذا أورده البخاري في \" التاريخ \" (٤ / ٢ / ١١٦) وابن أبي حاتم برواية أخرى عنه، ولم يذكر فيه جرحا ولا تعديلا. وشيخ الطبري فيه عمرو بن عبد الحميد الآملي لم أعرفه.\n<span data-type=\"title\" id=toc-1583>١٥٧١ </span>- \" بعثت مرحمة وملحمة، ولم أبعث تاجرا ولا زراعا، ألا وإن شرار هذه الأمة التجار والزراعون، إلا من شح على نفسه \".\nضعيف.\nأخرجه أبو الشيخ في \" الطبقات \" (ق ٨٧ / ١) وأبو نعيم في \" الحلية \" (٤ / ٧٢) وفي \" أخبار أصبهان \" (٢ / ٣١) من طريق أبي موسى اليماني عن وهب بن منبه عن ابن عباس قال: قال رسول الله ﷺ: فذكره. وضعفه بقوله: \" حديث غريب \". قلت: وعلته أبو موسى هذا، فإنه مجهول، كما قال الذهبي والعسقلاني.","vol":"4","page":72},{"text":"<span data-type=\"title\" id=toc-1584>١٥٧٢ </span>- \" انتظار الفرج بالصبر عبادة \".\nموضوع.\nروي من حديث عبد الله بن عمر وعبد الله بن عباس وأنس بن مالك وعلي بن أبي طالب.\n١ - حديث ابن عمر، يرويه عمرو بن حميد القاضي، قال: أخبرنا الليث بن سعد عن","vol":"4","page":72},{"text":"نافع عن ابن عمر قال: قال رسول الله ﷺ: فذكره. أخرجه ابن جميع في \" معجم الشيوخ \" (ص ٣٧٧) والقضاعي في \" مسند الشهاب \" (٥ / ٢) . قلت: وهذا إسناد ضعيف بمرة، آفته ابن حميد هذا\n، قال الذهبي: \" هالك، أتى بخبر موضوع اتهم به، وقد ذكره السليماني في عداد من يضع الحديث \". ثم ساق له هذا الحديث.\n٢ - حديث ابن عباس، يرويه أبو موسى عيسى بن مهران، قال: أخبرنا حسن بن حسين قال: أخبرنا سفيان بن إبراهيم عن حنظلة المكي عن عامر عنه به. قلت: وهذا إسناد موضوع، آفته ابن مهران هذا، قال الذهبي: \" كذاب جبل! قال ابن عدي: حدث بأحاديث موضوعة، محترق في الرفض. وقال أبو حاتم: كذاب. وقال الخطيب: كان من شياطين الرافضة ومردتهم، وقع إلي كتاب من تصنيفه في الطعن على الصحابة وتكفيرهم، فلقد قف شعري، وعظم تعجبي مما فيه من الموضوعات والبلايا \".\nوحسن بن حسين، الظاهر أنه العرني الكوفي، قال أبو حاتم: \" لم يكن بصدوق عندهم، وكان من رؤساء الشيعة، وقال ابن حبان: يأتي عن الأثبات بالملزقات، ويروي المقلوبات \". وسفيان بن إبراهيم هو الكوفي، ذكره الأزدي، فقال: \" زائغ ضعيف \".\n٣ - حديث أنس، يرويه محمد بن محمد بن سليمان: حدثنا سليمان بن سلمة أخبرنا بقية حدثنا مالك عن الزهري عن أنس عن النبي ﷺ به دون قوله: \" بالصبر \".\nأخرجه ابن عدي (٤٤ / ١) والخطيب (٢ / ١٥٥) وقال الأول: \" وهذا حديث باطل عن مالك بهذا الإسناد، لا يرويه عنه غير بقية \".","vol":"4","page":73},{"text":"قلت: وهو مشهور بالتدليس، ولا يغتر بتصريحه بالتحديث هنا، لأن الراوي عنه سليمان بن سلمة - وهو الخبائري - كذاب. وقد قال الذهبي في ترجمته بعد أن ساق له حديثا آخر موضوعا من طريق مالك: \" وسمع منه الباغندي حديثا فأنكر عليه وهو ... \". ثم ذكر هذا.\nثم إن ابن عدي أعاد تخريجه في ترجمة الخبائري (١٦١ / ٢) بهذا السند إلا أنه قال فيه: \" بقية عن مالك \"، فلم يذكر عنه التحديث، وقال: \" لا أعلم يرويه عن بقية غير سليمان، وهو منكر من حديث مالك \".\nقلت: وقد رواه بعض الضعفاء عن ابن محمد - وهو الباغندي - على وجه آخر، رواه الخطيب عن محمد بن جعفر بن الحسن صاحب المصلى عنه قال: نبأنا أبو نعيم عبيد بن هشام الحلبي قال: نبأنا مالك بن أنس به.\nوقال: \" وهم هذا الشيخ على الباغندي وعلى من فوقه في هذا الحديث وهما قبيحا، لأنه لا يعرف إلا من رواية سليمان بن سلمة الخبائري، عن بقية بن الوليد عن مالك، وكذلك حدث به الباغندي \". ثم ساقه، وقال عن الباغندي: \" أنكرته عليه أشد الإنكار، وقلت: ليس شيء من هذا البته، وكان أمر سليمان هذا شيئا عجيبا، الله أعلم به، وقد رواه شيخ كذاب كان بـ (عسكر مكرم) عن عيسى بن أحمد العسقلاني عن بقية. وأفحش في الجرأة على ذلك، لأنه معروف أن الخبائري تفرد به. والله أعلم \".\n٤ - حديث علي، وهو الآتي بعده. وبالجملة، فالحديث موضوع من جميع هذه الطرق، فليت أن السيوطي\nلم يسود به \" الجامع الصغير \"!","vol":"4","page":74},{"text":"<span data-type=\"title\" id=toc-1585>١٥٧٣ </span>- \" انتظار الفرج من الله عبادة، ومن رضي بالقليل من الرزق رضي الله منه بالقليل من العمل \".\nضعيف جدا.\nرواه البيهقي في \" الآداب \" (ص ٤٠٥ - ٤٠٦ مصورة) وابن عساكر (١٦ / ١٥٠ / ١) من طريق ابن أبي الدنيا: أخبرنا أبو سعيد عبد الله بن شبيب بن خالد المدني: أخبرنا إسحاق بن محمد الفروي: حدثني سعيد بن مسلم بن بانك عن أبيه أنه سمع علي بن الحسين يقول عن أبيه: عن علي بن أبي طالب مرفوعا.\nقلت: وهذا سند ضعيف جدا، عبد الله بن شبيب قال الذهبي: \" واه \". وسعيد بن مسلم بن بانك ثقة، لكن أباه مسلم بن بانك، أورده البخاري وابن أبي حاتم ولم يذكرا فيه جرحا ولا تعديلا.","vol":"4","page":75},{"text":"<span data-type=\"title\" id=toc-1586>١٥٧٤ </span>- \" الرفق رأس الحكمة \".\nضعيف.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (ص ٧٧) وعنه القضاعي في \" مسند الشهاب \" (٦ / ١): حدثنا علي بن الأعرابي حدثنا أبو بكر بن أبي شيبة عن جرير بن عبد الحميد الضبي عن منصور عن إبراهيم عن هلال بن يساف عن جرير بن عبد الله قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، ورجاله كلهم ثقات معروفون من رجال الشيخين، غير علي بن الأعرابي، وهو علي بن الحسن بن عبيد بن محمد أبو الحسن الشيباني المعروف بابن الأعرابي، حدث عن علي بن عمرو س وجماعة. قال الخطيب (١١ / ٢٧٣): \" وكان صاحب أدب ورواية للأخبار، روى عنه عبد الله بن أبي سعد الوراق، والقاضي أبو عبد الله المحاملي \".\nولم يذكر فيه جرحا ولا تعديلا ولا وفاة، وقد كتب بعض المحدثين - وأظنه ابن المحب المقدسي - على هامش \" المكارم \": \" موضوع \". وما أجد في إسناده من أتهمه به سوى ابن","vol":"4","page":75},{"text":"الأعرابي هذا، لكن ذكر المناوي أنه رواه أبو الشيخ وابن شاذان والديلمي من حديث جابر. والله أعلم. ثم رأيت الحديث عند الديلمي (٢ / ١٧٨) من طريق أبي الشيخ، وهذا من طريق ابن أبي شيبة، وهذا في \" المصنف \" (٨ / ٥١٢): حدثنا عبدة عن هشام عن أبيه قال: بلغني أنه مكتوب في التوراة: الرفق.. الحديث. قلت: وهذا إسناد صحيح إلى عروة والد هشام، بلاغا عن التوراة! وهذا مما يعل به الحديث المرفوع كما لا يخفى. ثم\nلا أدري إذا كان المناوي وهم في قوله: \" عن جابر \"، أوأنه عنى رواية أخرى عند الديلمي غير هذه، وهذا ما أستبعده. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-1587>١٥٧٥ </span>- \" ابتغوا الرفعة عند الله، قالوا: وما هي يا رسول الله؟ قال: تحلم عمن جهل عليك وتصل من قطعك وتعطي من حرمك \".\nضعيف جدا.\nرواه ابن شاهين في \" الترغيب \" (٢٩٣ / ٢) عن عثمان بن عبد الرحمن: حدثنا الوازع بن نافع عن أبي سلمة عن أبي أيوب قال: وقف علينا رسول الله ﷺ فقال: فذكره. قلت: وهذا إسناد ضعيف جدا\n، الوازع هذا متهم بالوضع كما تقدم بيانه تحت الحديث (٢٤) .\nوعثمان بن عبد الرحمن هو الطرائفي الجزري، وفيه ضعف، وإنما العلة من شيخه والحديث ذكره السيوطي في \" الجامع الكبير \" (١ / ٥ / ١) دون قوله: \" وتصل من قطعك \".\nوقال: \" رواه ابن عدي عن ابن عمر ﵄، وفيه الوازع بن نافع متروك \".\nقلت: فالظاهر أن الوازع كان يرويه تارة عن أبي أيوب، وأخرى عن ابن عمر، وذلك منه مردود لشدة ضعفه. وقوله: \" وتصل ... \" ثابت في \" ابن عدي \" (٧ / ٢٥٥٧) .","vol":"4","page":76},{"text":"<span data-type=\"title\" id=toc-1588>١٥٧٦ </span>- \" البر لا يبلى والإثم لا ينسى والديان لا ينام، فكن كما شئت، كما تدين تدان \".\nضعيف.\nأخرجه البيهقي في \" الأسماء والصفات \" (٧٩) وابن الجوزي في \" ذم الهو ى \" (٢١٠) من طريق عبد الرزاق قال: أنبأنا معمر عن أيوب عن أبي قلابة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، من أجل أن أبا قلابة - واسمه عبد الله بن زيد الجرمي - تابعي وقد أرسله. وله علة أخرى وهي الوقف، فقال عبد الله بن أحمد في \" الزهد \" (ص ١٤٢): حدثنا أبي حدثنا عبد الرزاق بإسناده عن أبي قلابة قال: قال أبو الدرداء: البر لا يبلى ... إلخ. ورواه المروزي في \" زوائد الزهد \" (١١٥٥) من طريق عبد الله بن مرة قال: قال أبو الدرداء ... فذكره موقوفا عليه. وهذا صورته صورة المنقطع، ولذلك قال المناوي: \" وهو منقطع مع وقفه \".\nوقال: \" ورواه أبو نعيم والديلمي مسندا عن ابن عمر رفعه، وفيه محمد بن عبد الملك الأنصاري ضعيف، وحينئذ، فاقتصار المصنف على رواية إرساله قصور، أوتقصير \". قلت: أخرجه الديلمي (٢ / ١ / ١٩) من طريق مكرم بن عبد الرحمن الجوزجاني عن محمد بن عبد الملك عن نافع عن ابن عمر به. ومكرم هذا لم أجد له ترجمة. ومحمد بن عبد الملك أسوأ حالا مما ذكر المناوي، فقد قال فيه الإمام أحمد: \" يضع الحديث \". وقال الحاكم: \" روى عن نافع وابن المنكدر الموضوعات \".","vol":"4","page":77},{"text":"<span data-type=\"title\" id=toc-1589>١٥٧٧ </span>- \" اطلبوا الفضل عند الرحماء من أمتي تعيشوا في أكنافهم، فإن فيهم رحمتي، ولا تطلبوا من القاسية قلوبهم، فإنهم ينتظرون سخطي \".\nضعيف.\nرواه الخرائطي في \" مكارم الأخلاق \" (ص ٥٥): حدثنا عبد الرحمن بن معاوية القيسي - بمصر -: حدثنا موسى بن محمد حدثنا محمد بن مروان وعبد الملك بن الخطاب قالا: حدثنا داود بن أبي هند عن أبي نضرة عن أبي سعيد مرفوعا.\nقلت: وهذا سند ضعيف، محمد بن مروان هو السدي الصغير، وهو كذاب. ومتابعه عبد الملك بن الخطاب مجهول الحال كما قال ابن القطان، وفي \" التقريب \": \" مقبول \" وموسى بن محمد وعبد الرحمن بن معاوية لم أعرفهما. وقد أخرجه أبو الشيخ في \" التاريخ \" (١٩٩) وفي \" أحاديثه \" (٢ / ٢) وأبو عبد الله بن منده في \" الأمالي \" (٣ / ٢٧ / ٢) وأبو بكر الذكواني في \" اثنا عشر مجلسا \" (١٦ / ٢) والقضاعي (٥٨ / ٢) كلهم من طريق أبي عبد الرحمن السدي عن داود بن أبي هند به. وأبو عبد الرحمن هذا هو محمد بن مروان الكذاب، وقد وقع عند العقيلي محرفا، فذكره في \" الضعفاء \" (٢٤١) من طريق عبد الرحمن السدي عن داود به.\nكذا وقع له، فأورده في ترجمة \" عبد الرحمن السدي \"، وقال: \" مجهول لا يتابع على حديثه، ولا يعرف من وجه يصح \". وإنما هو أبو عبد الرحمن، كما وقع عند كل من خرجه، وكذلك رواه ابن حبان في \" الضعفاء \" (٢ / ٢٨٦) وكذلك رواه أبو نعيم في \" تاريخ أصبهان \" (٢ / ٣٤٠ - ٣٤١) وجزم الحافظ بأن رواية العقيلي خطأ، وأن لا وجود لعبد الرحمن السدي. وقال: \" على أن محمد بن مروان لم ينفرد به، بل تابعه عبد الملك بن الخطاب وعبد الغفار بن","vol":"4","page":78},{"text":"الحسن بن دينار، وله شاهد من حديث علي في (مستدرك الحاكم) \".\nقلت: أما متابعة ابن الخطاب، فقد تقدمت في رواية الخرائطي مقرونة مع رواية ابن مروان، وقد أخرجها ابن سمعون الواعظ في \" الأمالي \" (١ / ٥١ / ١) من طريق محمد بن سنان قال: أخبرنا هانيء بن المتوكل الإسكندراني قال: أخبرنا عبد الملك بن الخطاب به. وهانيء كثير المناكير، ومحمد بن سنان ضعيف. وأما متابعة عبد الغفار بن الحسن بن دينار - ويكنى بأبي حازم - فأخرجها تمام في \" الفوائد \" (١٨٣ / ١) والقضاعي عنه قال أخبرني داود بن أبي هند به.\nوقال تمام: \" هكذا في كتاب ابن فضالة (يعني: شيخه أحمد بن محمد) وقد رواه غيره، فأدخل بين أبي حازم وداود رجلا \". وقال القضاعي: \" تفرد به عبد الغفار بن\nالحسن بن دينار وهو غريب \". قلت: وهو ضعيف جدا، قال الجوزجاني: \" لا يعتبر به \". وقال الأزدي: \" كذاب \". وأما ابن حبان فذكره في \" الثقات \". وقال ابن أبي حاتم عن أبيه: \" لا بأس بحديثه \".\nأقول: ولعل الرجل الذي بين أبي حازم وداود، هو ابن مروان أوابن الخطاب، وحينئذ، فلا يصح أن تعتبر رواية ابن دينار هذه متابعة لروايتهما. وقد وجدت له متابعا آخر، لكن الطريق إليه واهية، أخرجه العقيلي (٢٤٥) عن عبد العزيز بن يحيى قال: حدثنا الليث بن سعد عن داود عن بصرة بن أبي بصرة عن أبي","vol":"4","page":79},{"text":"سعيد مرفوعا نحوه. وقال: \" عبد العزيز بن يحيى المديني يحدث عن الثقات بالبواطيل، ويدعي من الحديث ما\nلا يعرف به غيره من المتقدمين \". وقال عقب الحديث: \" ليس له أصل عن ثقة \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية العقيلي عن السدي، وتعقبه السيوطي في \" اللآليء \" (٢ / ٧٦ - ٧٧) ثم ابن عراق في \" تنزيه الشريعة \" (٢ / ١٣٢ - ١٣٣) بالمتابعات التي ذكرنا، وبالشاهد الذي أشار إليه الحافظ عن علي وأقول: أما المتابعات، فهي كلها واهية، لأنها لا تسلم من مجهول أو مطعون، وخفي بعض ذلك على ابن عراق، فقال في متابعة الليث: \" وناهيك به. أخرجه أبو الحسن الموصلي في \" فوائده \" انتخاب السلفي \".\nوخفي عليه أن راويه عنه عبد العزيز بن يحيى مطعون فيه، كما خفي عليه وعلى السيوطي قبله تخريج العقيلي إياها، وقوله فيه: \" يحدث بالبواطيل \".\nنعم ذكر السيوطي متابعا خامسا، وهو عباد بن العوام في \" تاريخ الحاكم \". لكنه لم يسق إسناده إليه لينظر فيه، وغالب الظن أنه لا يصح. وأما الشاهد، فهو واه جدا، فيه ثلاثة ضعفاء على التسلسل، اثنان منهما متهمان، وإليك لفظه في الحديث التالي. ثم وقفت على إسناد حديث عباد، أخرجه ابن عساكر في \" تاريخ دمشق \" (١٢ / ٢١٨ / ٢) من طريق خلف بن يحيى: أخبرنا عباد بن العوام عن داود بن أبي هند عن أبي نضرة عن أبي سعيد به. وخلف هذا كذبه أبو حاتم، فلا يفرح بمتابعة ترد من طريقه! فصح بذلك ما غلب على ظني، والحمد لله على توفيقه.","vol":"4","page":80},{"text":"<span data-type=\"title\" id=toc-1590>١٥٧٨ </span>- \" يا علي! اطلبوا المعروف من رحماء أمتي، تعيشوا في أكنافهم، ولا تطلبوه من القاسية قلوبهم، فإن اللعنة تنزل عليهم، يا علي! إن الله تعالى خلق المعروف وخلق له أهلا، فحببه إليهم وحبب إليهم فعاله ووجه إليهم طلابه، كما وجه الماء في الأرض الجدبة لتحيى به، ويحيى بها أهلها، يا علي! إن أهل المعروف في الدنيا هم أهل المعروف في الآخرة \".\nضعيف جدا.\nأخرجه الحاكم (٤ / ٣٢١) من طريق حبان بن علي عن سعد بن طريف عن الأصبغ بن نباته عن علي ﵁ قال: قال رسول الله ﷺ: فذكره، وقال: صحيح الإسناد \"! ورده الذهبي فقال: \" قلت: الأصبغ واه، وحبان ضعفوه \". وأقول: الأصبغ قد كذبه أبو بكر بن عياش، وقال الحافظ في \" التقريب \": \" متروك \".\nوقد فات الذهبي أن سعد بن طريف شر منه، فإنه مع اتفاقهم على ضعفه وتصريح بعضهم بأنه متروك الحديث، فقد قال ابن حبان: \" كان يضع الحديث \". فالحديث بهذا السياق إن لم يكن موضوعا، فهو ضعيف\nجدا. والله أعلم. لكن الجملة الأخيرة منه: \" إن أهل المعروف.. \" قد صحت بروايات أخرى، بعضها في \" الأدب المفرد \" وقد خرجت بعضها في \" الروض النضير \" (١٠٢٠ و١٠٨٢) .","vol":"4","page":81},{"text":"<span data-type=\"title\" id=toc-1591>١٥٧٩ </span>- \" آتي يوم القيامة باب الجنة، فيفتح لي، فأرى ربي وهو على كرسيه، أوسريره، فيتجلى لي، فأخر له ساجدا \".\nضعيف.\nأخرجه الحافظ عثمان بن سعيد الدارمي في \" الرد على المريسي \" (ص ١٤) ومحمد بن عثمان بن أبي شيبة في \" كتاب العرش \" (ق ١١٣ / ١) من طريق حماد بن سلمة عن علي بن زيد عن أبي نضرة عن ابن عباس قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف، رجاله ثقات غير علي بن زيد - وهو ابن جدعان - فإنه ضعيف، كما قال الحافظ في \" التقريب \". وقد ذكره الذهبي في \" العلو\" من رواية البخاري عن أنس مختصرا جدا، إلا أنه قال: \" وأخرجه أبو أحمد العسال في \" كتاب المعرفة \" بإسناد قوي عن ثابت عن أنس ... \"، فذكره مثل حديث الترجمة. قلت: ولم أقف على إسناده، ولذلك لم أتكلم عليه في كتابي \" مختصر العلو\" (ص ٨٧ - ٨٨)، فإذا ثبت بإسناده ولفظه وجب نقله إلى الكتاب الآخر. والله أعلم.","vol":"4","page":82},{"text":"<span data-type=\"title\" id=toc-1592>١٥٨٠ </span>- \" ما من ذنب بعد الشرك أعظم عند الله من نطفة وضعها رجل في رحم لا يحل له \".\nضعيف.\nأخرجه ابن الجوزي في \" ذم الهو ى \" (ص ١٩٠) من طريق ابن أبي الدنيا قال: حدثنا عمار بن نصر قال: حدثنا بقية عن أبي بكر بن أبي مريم عن الهيثم بن مالك الطائي عن النبي ﷺ قال: فذكره. قلت: وهذا إسناد مرسل ضعيف، الهيثم بن مالك هو أبو محمد الشامي الأعمى، تابعي ثقة. وأبو بكر بن أبي مريم ضعيف لاختلاطه. وبقية مدلس.","vol":"4","page":82},{"text":"<span data-type=\"title\" id=toc-1593>١٥٨١ </span>- \" آخر أربعاء من الشهر يوم نحس مستمر \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (١٤ / ٤٠٥) من طريق مسلمة بن الصلت: حدثنا أبو الوزير صاحب ديوان المهدي حدثنا المهدي أمير المؤمنين عن أبيه عن أبيه عن ابن عباس عن النبي ﷺ أنه قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، مسلمة هذا متروك الحديث كما تقدم (١٥٦٩) وفوقه من لا يعرف حاله في الحديث. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية الخطيب، وقال: \" لا يصح، مسلمة متروك \". وأقره السيوطي في \" اللآليء \" (١ / ٤٨٤ - ٤٨٥) فلم يتعقبه بشيء يذكر، سوى أنه روي من طريق أخرى عن المهدي به موقوفا. قلت: ومع وقفه إسناده ضعيف، وكذلك أقره في \" الجامع الكبير \"، فقال (١ / ٣ / ١): \" رواه وكيع في \" الغرر \"، وابن مردويه في \" تفسيره \"، والخطيب، عن ابن عباس ﵄، وفيه مسلمة بن الصلت متروك، وأورده ابن الجوزي في الموضوعات \"، ورواه الطيوري من وجه آخر عن ابن\nعباس ﵄ موقوفا \". وقال الحافظ في ترجمته من \" اللسان \": \" ورأيت له حديثا منكرا، رواه أبو الحسن علي بن نجيح العلاف: حدثنا ... \". ثم ذكر هذا الحديث. وقد روي الحديث بلفظ: \" يوم الأربعاء يوم نحسن مستمر \".\nأورده ابن الجوزي في \" الموضوعات \" أيضا من طرق، وكلها واهية شديدة الضعف، فما أبعد ابن الجوزي عن الصواب! وما أحسن السيوطي بإيراده إياه في \" الزيادة على الجامع \"!","vol":"4","page":83},{"text":"<span data-type=\"title\" id=toc-1594>١٥٨٢ </span>- \" آل القرآن آل الله \".\nباطل.\nأخرجه الخطيب في \" رواة مالك \" من طريق محمد بن بزيع المدني عن مالك عن الزهري عن أنس ﵁. وقال: \" ابن بزيع مجهول \". وقال في \" الميزان \": \" هو خبر باطل \". كذا في \" الجامع الكبير \" (١ / ٣ / ١) .\nقلت: وكذلك قال العسقلاني في \" اللسان \"، ومع ذلك أورده السيوطي في \" الجامع الصغير \"! لكني قد وجدت لابن بزيع متابعا، وكذلك للزهري.\nأما الأول، فتابعه محمد بن عبد الرحمن بن غزوان: حدثنا مالك بن أنس به، بلفظ: \" إن لله أهلين من الناس، قيل: من هم؟ قال: أهل القرآن، هم أهل الله وخاصته \". أخرجه لاحق بن محمد الإسكاف في \" شيوخه \" (١١٥ / ٢) والخطيب في \" تاريخ بغداد \" (٢ / ٣١١) وفي \" الموضح \" (٢ / ٢٠٢) وروي عن الدارقطني أنه قال: \" تفرد به ابن غزوان، وكان كذابا، فلا يصح عن مالك، ولا عن الزهري، وإنما يروى هكذا عن بديل بن ميسرة عن أنس \". قلت: وفات الدارقطني متابعة ابن بزيع. وأما الزهري، فتابعه بديل بن ميسرة، يرويه عنه ابنه عبد الرحمن بن بديل العقيلي عن أنس بهذا اللفظ الثاني. أخرجه الطيالسي في \" مسنده \" (٢١٢٤): حدثنا عبد الرحمن بن بديل العقيلي به. ومن طريقه أبو نعيم في \" الحلية \" (٣ / ٦٣) . وأخرجه ابن ماجة (٢١٥) وابن نصر في \" قيام الليل \" (ص ٧٠) والحاكم (١ /","vol":"4","page":84},{"text":"٥٥٦) وأحمد (٣ / ١٢٧ و١٢٧ - ١٢٨ و٢٤٢) وأبو عبيد في \" فضائل القرآن \" (ق ١١ / ١) وأبو نعيم أيضا (٩ / ٤٠) والخطيب (٥ / ٣٥٧) وابن عساكر (٢ / ٤٢٢ / ٢) من طرق أخرى عن عبد الرحمن بن بديل به. وقال الحاكم: \" قد روي هذا الحديث من ثلاثة أوجه عن أنس، هذا أمثلها \".\nوكذا قال الذهبي، ولم يفصحا عن حال هذا الإسناد. وهو في نقدي جيد، فإن بديل بن ميسرة ثقة من رجال مسلم. وابنه عبد الرحمن، قال ابن معين وأبو داود والنسائي: \" ليس به بأس \". وقال الطيالسي: \" ثقة صدوق \". وذكره ابن حبان في \" الثقات \".\nولم يضعفه أحد غير ابن معين في رواية، وهو جرح غير مفسر فلا يقبل، لاسيما مع مخالفته لروايته الأولى الموافقة لقول الأئمة الآخرين. وأما قول الأزدي: \" فيه لين \"، فهو اللين، لأنهم تكلموا فيه هو نفسه، فلا يقبل جرحه، لاسيما عند المخالفة، وكأنه لذلك قال البوصيري في \" الزوائد \": \" إسناده صحيح \".\nوخلاصة القول: إن الحديث بلفظه الأول باطل، وبلفظه الآخر صحيح ثابت. والله أعلم. فهذا هو التحقيق في هذا الحديث، وأما استدارك العلقمي في \" شرحه على الجامع الصغير \" على الحافظ الذهبي قوله فيه: \" خبر\nباطل \" بقوله: \" قلت: لكن ذكر المؤلف له في \" الجامع الصغير \" يدل على أنه ليس بموضوع، لقوله في ديباجة الكتاب: (وصنته عما تفرد به وضاع أوكذاب) \". فمما لا ينفق سوقه في هذا الباب، لكثرة الأحاديث الموضوعة التي وقعت في الكتاب، والكثير منها، حكم بوضعها السيوطي نفسه في غير \" الجامع الصغير \"، ومنها هذا الحديث، فقد أقر هو الذهبي على إبطاله إياه في \" الجامع الكبير \" كما رأيت. وقد فصلت القول في هذا","vol":"4","page":85},{"text":"في مقدمة كتابي \" صحيح الجامع الصغير وزيادته \" و\" ضعيف الجامع الصغير وزيادته \". وقد يسر الله تعالى لنا طبعه. وله الحمد والمنة.\n<span data-type=\"title\" id=toc-1595>١٥٨٣ </span>- \" خشية الله رأس كل حكمة، والورع سيد العمل، ومن لم يكن له ورع يحجزه عن معصية الله ﷿ إذا خلا بها، لم يعبإ الله بسائر عمله شيئا \".\nضعيف.\nأخرجه ابن أبي الدنيا في \" الورع \" (١٥٩ / ١) وأبو نعيم في \" الحلية \" (٢ / ٣٨٧) والقضاعي في \" مسند الشهاب \" (٥ / ٢) وابن الجوزي في \" ذم الهو ى \" (٥٩٥) عن القاسم بن هاشم السمسار قال: حدثتنا سعيدة بنت حكامة قالت: حدثتني أمي حكامة بنت عثمان بن دينار عن أبيها عن أخيه مالك بن دينار عن أنس بن مالك ﵁ قال: قال رسول الله ﷺ: فذكره، وقال أبو نعيم: \" رواه أبو يعلى المنقري عن حكامة عن أبيها عن مالك عن ثابت عن أنس \". قلت: وهذا إسناد ضعيف، عثمان بن دينار، قال العقيلي في \" الضعفاء \" (٢٨٩): \" تروي عنه حكامة ابنته أحاديث بواطيل، ليس لها أصل \".\nثم قال: \" أحاديث حكامة تشبه حديث القصاص ليس لها أصول \". قلت: وأوردها الذهبي في \" فصل النساء المجهولات \".","vol":"4","page":86},{"text":"<span data-type=\"title\" id=toc-1596>١٥٨٤ </span>- \" إن الإيمان سربال يسربله الله من يشاء، فإذا زنى العبد نزع منه سربال الإيمان، فإذا تاب رد عليه \".\nضعيف جدا.\nأخرجه ابن الجوزي في \" ذم الهو ى \" (ص ١٩٠) من طريق يحيى بن أبي طالب قال: حدثنا عمر [و] بن عبد الغفار قال: حدثنا العوام بن حوشب قال: حدثنا علي بن مدرك عن أبي زرعة عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.","vol":"4","page":86},{"text":"قلت: وهذا إسناد ضعيف جدا، رجاله ثقات، على كلام في يحيى لا يضر، غير عمرو بن عبد الغفار وهو الفقيمي. قال أبو حاتم: \" متروك الحديث \". وقال ابن عدي: \" اتهم بوضع الحديث \". وقال العقيلي وغيره: \" منكر الحديث \". والحديث أورده السيوطي في \" الجامع الكبير \" (١ / ١٦٣ / ٢) من رواية البيهقي في \" شعب الإيمان \" وابن مردويه عن أبي هريرة، ولكنه أساء بذكره إياه في \" الزيادة على الجامع \".\n<span data-type=\"title\" id=toc-1597>١٥٨٥ </span>- \" ابتغوا الخير عند حسان الوجوه \".\nكذب.\nروي عن أبي هريرة وغيره من الصحابة وله عنه طرق:\n١ - عن يزيد بن عبد الملك النوفلي عن عمران بن أبي أنس عنه مرفوعا به. أخرجه ابن أبي الدنيا في \" قضاء الحوائج \"، والدارقطني في \" الأفراد \".\nقلت: وهذا إسناد ضعيف جدا، وله علتان: الأولى: الانقطاع بين عمران وأبي هريرة، فإن بين وفاتيهما نحوثمان وخمسين سنة. والأخرى: ضعف النوفلي، قال الذهبي في \" الضعفاء والمتروكين \": \" ضعفوه \". وقال الحافظ: \" ضعيف \".\n٢ - عن محمد بن الأزهر البلخي قال: حدثنا زيد بن الحباب، قال: حدثنا عبد الرحمن بن إبراهيم عن العلاء بن عبد الرحمن عن أبيه عنه مرفوعا بلفظ: \" اطلبوا الخير ... \". رواه العقيلي في \" الضعفاء \" (٢٢٨) في ترجمة عبد الرحمن هذا، وهو القاص البصري،","vol":"4","page":87},{"text":"وروى عن ابن معين أنه قال فيه: \" ليس بشيء \". وقال في الحديث:\n\" ليس له إسناد يثبت \". وأورده ابن الجوزي في \" الموضوعات \" من رواية العقيلي، وقال: \" عبد الرحمن ليس بشيء، ومحمد بن الأزهر يحدث عن الكذابين \".\n٣ - عن طلحة بن عمرو: سمعت عطاء عن أبي هريرة مرفوعا. أخرجه الطبراني في \" الأوسط \"، وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٤٦ - ٢٤٧)، وقال الهيثمي (٨ / ١٩٥): \" وطلحة بن عمرو متروك \". وأما بقية الطرق عن الصحابة المشار إليهم، فقد تجمع عندي كثير منها، وأورد ابن الجوزي والسيوطي قسما طيبا منها، وكلها معلولة، وبعضها أشد ضعفا من بعض، ولعل الله تعالى ييسر لي جمعها وبسط الكلام عليها في مناسبة أخرى إن شاء الله تعالى. وجملة القول فيه، أنه كما تقدم عن العقيلي: \" ليس له إسناد ثابت \". ونقل ابن قدامة في\n\" المنتخب \" (١٠ / ١٩٦ / ١) عن الإمام أحمد أنه قال: \" وهذا الحديث كذب \".\n<span data-type=\"title\" id=toc-1598>١٥٨٦ </span>- \" أعطوا أعينكم حظها من العبادة: النظر في المصحف والتفكر فيه والاعتبار عند عجائبه \".\nموضوع.\nرواه ابن عبد الهادي في \" هداية الإنسان \" (١٥٣ / ١) من طريق ابن رجب بسنده عن حفص بن عمرو بن ميمون عن عنبسة بن عبد الرحمن الكوفي عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري مرفوعا. قال الحافظ ابن رجب: \" هذا لا يثبت رفعه \". قلت: وآفته عنبسة بن عبد الرحمن، قال البخاري:","vol":"4","page":88},{"text":"\" تركوه \". وقال أبو حاتم: \" كان يضع الحديث \". وقال ابن حبان: \" هو صاحب أشياء موضوعة \". وحفص بن عمرو بن ميمون لم أعرفه، ولعل واو\" عمرو \" زيادة من بعض النساخ، والصواب حفص بن عمر بن ميمون، وهو العدني، له ترجمة في \" التهذيب \" و\" الميزان \" وغيرهما، وهو ضعيف كما في \" التقريب \".\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية الحكيم، والبيهقي في \" الشعب \" عن أبي سعيد وتعقبه المناوي بقوله: \" وظاهر صنيع المؤلف أن البيهقي خرجه وأقره، والأمر بخلافه، بل قال: إسناده ضعيف \".\nوكذا قال العراقي في \" المغني \" (٤ / ٤٢٤) بعد أن عزاه لابن أبي الدنيا، ومن طريقه أبو الشيخ ابن حيان في \" كتاب العظمة \". وفي هذا القول تساهل كبير بعد أن علمت ما قيل في عنبسة! .\n<span data-type=\"title\" id=toc-1599>١٥٨٧ </span>- \" أبردوا بالطعام، فإن الطعام الحار غير ذي بركة \".\nضعيف.\nوقد عزاه في \" الجامع الصغير \" للديلمي عن ابن عمر والحاكم عن جابر وعن أسماء ومسدد عن أبي يحيى والطبراني في \" الأوسط \" عن أبي هريرة وأبو نعيم في \" الحلية \" عن أنس. قلت: وفي هذا التخريج ملاحظات:\nأولا: أن حديث أسماء لفظه: \" إنه أعظم للبركة \"، وهذا خلاف قوله في حديث الترجمة: \" غير ذي بركة \"، كما لا يخفى.","vol":"4","page":89},{"text":"ثانيا: أنه لم يرد في الطعام الحار، وإنما في الطعام الذي لم يذهب فوره ودخانه، وبينهما فرق، فإن الذي ذهب فوره لا يزال حارا.\nثالثا: حديث أنس، لم أقف عليه في \" فهرس الحلية \" لأنظر في إسناده، وقد ذكر المناوي أن لفظه: \" أتي النبي ﷺ بقصعة تفور، فرفع يده منها، وقال: إن الله لم يطعمنا نارا، ثم ذكره \". قلت: ولم يتكلم عليه بشيء. رابعا: أن أبا يحيى هذا الذي رواه عنه مسدد لم أعرفه، ولم يذكره في \" الجامع الكبير \" (٥ / ٢) من حديثه أصلا، وإنما ذكره من حديث ابن عمر من رواية مسدد والديلمي. والله أعلم.\nثم رأيت الحديث في \" الحلية \" عن أنس بإسناد ضعيف جدا في ضمن حديث سيأتي برقم (١٥٩٨) . ثم إن في إسناده عند الديلمي (١ / ١ / ١٨ - مختصره) إسحاق بن كعب، قال المناوي: \" قال الذهبي: \" ضعف \"، عن عبد الصمد بن سليمان. قال الدارقطني: متروك، عن قزعة بن سويد. قال أحمد: مضطرب الحديث. وأبو حاتم\n: لا يحتج به، عن عبد الله بن دينار، غير قوي \".\nقلت: ولفظ حديث جابر عند الحاكم: \" أبردوا الطعام الحار، فإن الطعام الحار غير ذي بركة \". ذكره شاهدا، ولا يصلح لذلك، لأن فيه محمد بن عبيد الله العرزمي، وهو شديد الضعف، قال الذهبي والعسقلاني: \" متروك \". وفي إسناد حديث أبي هريرة عبد الله بن يزيد البكري قال الهيثمي (٥ / ٢٠):","vol":"4","page":90},{"text":"\" وقد ضعفه أبو حاتم \".\nقلت: ولوقال: \" ضعفه جدا \" لكان أقرب إلى لفظ أبي حاتم، فإنه قال: \" ضعيف الحديث، ذاهب الحديث \" كما في كتاب ابنه عنه (٢ / ٢ / ٢٠١) فقد فسر قوله: \" ضعيف الحديث \" بقوله: \" ذاهب الحديث \"، وهو كناية عن شدة ضعفه.\nوالله أعلم. وبالجملة، فالحديث عندي ضعيف، لعدم وجود شاهد معتبر له. والله أعلم. وفي الباب عن\nعائشة بلفظ: \" بردوا طعامكم يبارك لكم فيه \". ولكن إسناده ضعيف جدا، كما سيأتي تحقيقه برقم (١٦٥٤) .\n<span data-type=\"title\" id=toc-1600>١٥٨٨ </span>- \" أبشركم بالمهدي، يبعث في أمتي على اختلاف من الناس وزلازل، فيملأ الأرض قسطا وعدلا، كما ملئت جورا وظلما، يرضى عنه ساكن السماء وساكن الأرض، يقسم المال صحاحا، فقال له رجل: ما صحاحا؟ قال: بالسوية بين الناس، قال: ويملأ الله قلوب أمة محمد ﷺ غنى، ويسعهم عدله حتى يأمر\nمناديا فينادي، فيقول: من له في مال حاجة؟ فما يقوم من الناس إلا رجل، فيقول: ائت السدان - يعني الخازن - فقل له: إن المهدي يأمرك أن تعطيني مالا، فيقول له: احث، حتى إذا جعله في حجره وأحرزه ندم، فيقول: كنت أجشع أمة محمد نفسا، أوعجز عني ما وسعهم، قال: فيرده، فلا يقبل منه، فيقال له: إنا لا نأخذ شيئا أعطيناه، فيكون كذلك سبع سنين أوثمان سنين أوتسع سنين، ثم لا خير في العيش بعده، أوقال: لا خير في الحياة بعده \".\nضعيف.\nأخرجه أحمد (٣ / ٣٧ و٥٢) من طريق المعلى بن زياد: حدثنا العلاء بن بشير عن أبي الصديق الناجي عن أبي سعيد الخدري قال: قال رسول الله ﷺ: فذكره.","vol":"4","page":91},{"text":"قلت: وهذا إسناد ضعيف، العلاء بن بشير مجهول، كما قال ابن المديني، وتبعه الحافظ وغيره، لم يروعنه سوى المعلى بن زياد كما في \" الميزان \". نعم قد جاء الحديث من طريق أخرى عن أبي الصديق، ولكنه مختصر، ليس فيه هذا التفصيل الذي رواه العلاء، وإسناده صحيح، ولذلك خرجته في الكتاب الآخر (٧١١) .\n<span data-type=\"title\" id=toc-1601>١٥٨٩ </span>- \" أبشروا يا أصحاب الصفة! فمن بقي من أمتي على النعت الذي أنتم عليه اليوم راضيا بما فيه، فإنه من رفقائي يوم القيامة \".\nضعيف جدا.\nرواه أبو عبد الرحمن السلمي الصوفي في \" الأربعين في أخلاق الصوفية \" (٢ / ٢) وعنه الديلمي (١ / ١ / ٢٤): أخبرنا محمد بن سعيد الأنماطي أخبرنا الحسن بن علي بن يحيى بن سلام أخبرنا محمد بن علي الترمذي أخبرنا سعيد بن حاتم البلخي أخبرنا سهل بن أسلم عن خلاد بن محمد عن أبي حمزة السكري عن يزيد النحوي عن عكرمة عن ابن عباس قال: وقف رسول الله ﷺ يوما على أصحاب الصفة، فرأى فقرهم وجهدهم وطيب قلوبهم، فقال: فذكره. قلت: وهذا إسناد ضعيف جدا، مظلم، فإن مخرجه السلمي نفسه متهم بأنه كان يضع الأحاديث للصوفية، وما بينه وبين أبي حمزة السكري لم أعرفهم، غير محمد بن علي الترمذي، وهو صوفي مشهور، صاحب كتاب \" نوادر الأصول في معرفة أخبار الرسول \"، وهو مطعون فيه من حيث عقيدته، فأنكروا عليه أشياء، منها أنه كان يفضل الولاية على النبوة، وقد تبعه في هذا ابن عربي صاحب \" الفصوص \" وغيرها، كما يعلم ذلك من اطلع على كتبه. والله المستعان. والحديث عزاه السيوطي في \" الجامع الكبير \" (١ / ٦ / ١) للسلمي في \" سنن","vol":"4","page":92},{"text":"الصوفية \" والخطيب، والديلمي عن ابن عباس ﵄، وأورده في \" الزيادة على الجامع الصغير \". ولم أره في فهرس \" تاريخ بغداد \" وهو المراد عند إطلاق العزوإلى \" الخطيب \" كما نص عليه في المقدمة. والله أعلم.\n<span data-type=\"title\" id=toc-1602>١٥٩٠ </span>- \" الأمانة تجر الرزق، والخيانة تجر الفقر \".\nضعيف.\nرواه القضاعي في \" مسند الشهاب \" (٧ / ٢) عن إسماعيل بن الحسن البخاري الزاهد قال: أنبأنا أبو حاتم محمد بن عمر قال: أخبرنا أبو ذر أحمد بن عبيد الله بن مالك الترمذي قال: أخبرنا إسحاق بن إبراهيم الشامي قال: أخبرنا علي بن حرب قال: أخبرنا موسى بن داود الهاشمي قال: أخبرنا ابن لهيعة عن محمد بن عبد الرحمن بن نوفل عن عامر عن عبد الله ابن الزبير عن أبيه عن علي ﵇ مرفوعا. قلت: وهذا سند ضعيف، ابن لهيعة ضعيف، ومن دون إسحاق بن إبراهيم الشامي لم أجد لهم ترجمة. وأما الشامي هذا فالظاهر أنه أبو النضر\nالفراديسي، وهو ثقة من شيوخ البخاري. والحديث، كتب بعض المحدثين - وأظنه ابن المحب - على هامش الحديث: \" موضوع \".\nوأما قول المناوي: \" إسناده حسن \"، فمما لا وجه له.\n(تنبيه): الحديث في \" الجامع الكبير \" (١ / ٢٣٢ / ٢) بهذا اللفظ من رواية القضاعي وحده، وفي \" الصغير \" بلفظ: \" تجلب \" مكان: \" تجر \" في الموضعين، من رواية الديلمي عن جابر، والقضاعي عن علي. والله أعلم. ثم رأيت الحديث في \" مختصر مسند الديلمي \" للحافظ ابن حجر (١ / ٢ / ٣٦٨) من طريق إبراهيم بن أبي عمرو الغفاري: حدثني محمد بن المنكدر عن جابر مرفوعا بلفظ:","vol":"4","page":93},{"text":"\" الأمانة تجلب الرزق ... \". والغفاري هذا مجهول، كما في \" التقريب \".\n<span data-type=\"title\" id=toc-1603>١٥٩١ </span>- \" الأمانة في الأزد، والحياء في قريش \".\nضعيف.\nرواه منده في \" المعرفة \" (٢ / ٢٦٦ / ٢) والحافظ العراقي في \" محجة القرب إلى محبة العرب \" (٢٣ / ١ - ٢) من طريق الطبراني قال: حدثنا موسى بن جمهو ر التنيسي حدثنا علي بن حرب الموصلي حدثنا علي بن الحسين عن عبد الرحمن بن خالد بن عثمان عن أبيه خالد بن عثمان عن أبيه عثمان بن محمد عن أبيه محمد بن عثمان عن أبيه عثمان بن أبي معاوية عن أبي معاوية بن عبد اللات من يمن الأزد، قال: فذكره مرفوعا. وقال الحافظ العراقي: \" هذا حديث في إسناده جهالة، ولم أر لبعضهم ذكرا في مظان وجودهم \". وقال تلميذه الهيثمي (١٠ / ٢٦): \" رواه الطبراني، وفيه من لم أعرفهم \".\n(تنبيه): الحديث في \" المعجم الكبير \" للطبراني (٢٢ / ٣٩٤ / ٩٧٩) بهذا الإسناد، لكن سقط منه\nأربعة رواة، أشرت إليهم بالحاصرتين أوالمعكوفين [] . والجملة الأولى منه تأتي في رواية في الحديث التالي.","vol":"4","page":94},{"text":"<span data-type=\"title\" id=toc-1604>١٥٩٢ </span>- \" العلم في قريش، والأمانة في الأنصار \".\nضعيف.\nرواه الحافظ العراقي في \" محجة القرب إلى محبة العرب \" (٢٣ / ١) من طريق الطبراني قال: حدثنا يحيى بن عثمان بن صالح حدثني أبي حدثنا ابن لهيعة حدثني يزيد بن أبي حبيب عن ابن جزء الزبيدي وهو عبد الله بن الحارث بن جزء مرفوعا. وقال الحافظ: \" هذا حديث حسن، رواه الطبراني في \" المعجم الكبير \" هكذا، ورواه في \" الأوسط \"","vol":"4","page":94},{"text":"فقال فيه: والأمانة في الأزد، وقال: لم يروه عن عبد الله بن الحارث بن جزء إلا يزيد بن أبي حبيب، تفرد به ابن لهيعة \".\nقلت: وهو ضعيف لاختلاطه، وقد قال الحافظ في \" التقريب \": \" صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما، وله في مسلم بعض شيء، مقرون \". أقول: فتحسين حديثه - والحالة هذه - لا يخلو من تساهل، إلا أن يكون من رواية أحد العبادلة الثلاثة، ذكر الحافظ اثنين منهم، والثالث: عبد الله بن يزيد المقرىء. على أن يحيى بن عثمان بن صالح فيه كلام أيضا، قال الحافظ: \" صدوق، ولينه بعضهم لكونه حدث من غير أصله \". هذا، وكأن الهيثمي تبع شيخه العراقي، فقال في \" المجمع \" (١٠ / ٢٥): \" رواه الطبراني في \" الأوسط \" و\" الكبير \" وإسناده حسن \"! وقلده المناوي! قلت: أنى له الحسن مع الضعف الذي بينا في سنده، والاختلاف الذي بينه العراقي في متنه بين رواية \" الكبير \" و\" الأوسط \"؟! وهذا الاختلاف إنما هو من ابن لهيعة نفسه، حدث به هكذا مرة، وهكذا أخرى، كما ذكر ابن أبي حاتم في \" العلل \" (٢ / ٣٦٤) من رواية عثمان بن صالح، وقال عن أبيه: \" إنما يرويه ابن لهيعة عن موسى بن وردان عن أبي هريرة عن النبي ﷺ \".\nقلت: وموسى بن وردان، فيه كلام أيضا، قال الذهبي في \" الضعفاء \": \" ضعفه ابن معين، ووثقه أبو داود \". وقال الحافظ: \" صدوق ربما أخطأ \". وجملة القول أن الحديث ضعيف، لأن مداره على ابن لهيعة، وهو ضعيف، مع اضطرابه في سنده ومتنه. والله أعلم. ثم رأيت الحديث في \" أوسط الطبراني \" (٦٣٧٥ - بترقيمي)، فإذا هو ليس من رواية","vol":"4","page":95},{"text":"أحد العبادلة، وإنما من رواية عمران بن هارون الرملي: حدثنا ابن لهيعة به. واسم (هارون) غير ظاهر في نسختي المصورة، ولكنه الذي غلب على ظني، فإن يكن هو فهو صدوق كما قال أبو زرعة، وانظر \" لسان الميزان \".\n<span data-type=\"title\" id=toc-1605>١٥٩٣ </span>- \" العمائم تيجان العرب والاحتباء حيطانها وجلوس المؤمن في المسجد رباطه \".\nمنكر.\nرواه القضاعي في \" مسند الشهاب \" (٨ / ١) عن موسى بن إبراهيم المروزي قال: أخبرنا موسى بن جعفر عن أبيه عن جده عن أبيه عن علي مرفوعا.\nقلت: وكتب أحد المحدثين على هامش الحديث - وأظنه ابن المحب -: \" ساقط \".\nقلت: وذلك لأن المروزي هذا كذبه يحيى، وقال الدارقطني وغيره: \" متروك \".\nوالحديث عزاه السيوطي في \" الجامع الصغير \" للقضاعي والديلمي في \" مسند الفردوس \" عن علي. فقال المناوي: \" قال العامري: غريب. وقال السخاوي: سنده ضعيف. أي وذلك لأن فيه حنظلة السدوسي، قال الذهبي: تركه القطان وضعفه النسائي. ورواه أيضا أبو نعيم، وعنه تلقاه الديلمي، فلو عزاه المصنف للأصل كان أولى \". قلت: ليس في إسناد القضاعي حنظلة هذا كما ترى، فالظاهر أنه يعني أنه في إسناد أبي نعيم، ولم يخرجه في كتابه \" الحلية \"، فالظاهر أنه في كتاب آخر له. والله أعلم. وفي الباب أحاديث أخرى، منها عن ابن عباس مرفوعا بلفظ: \" العمائم تيجان العرب، فإذا وضعوا العمائم وضعوا عزهم \".\nأخرجه الديلمي في \" مسند الفردوس \". وفي لفظ عنده: \" العمائم وقار المؤمن وعز العرب، فإذا وضعت العرب عمائمها، فقد خلعت عزها \" قال السخاوي في \" المقاصد \" (٢٩١ / ٧١٧):","vol":"4","page":96},{"text":"\" وكله ضعيف، وبعضه أوهى من بعض \". ثم وقفت على إسناد الديلمي في نسخة مصورة، فتبين لي أن في كلام المناوي المتقدم أوهاما يحسن التنبيه عليها، فإن الديلمي أخرجه (٢ / ٣١٥) من طريق أبي نعيم عبد الملك بن محمد: حدثنا أحمد بن سعيد بن خثيم حدثني حنظلة السدوسي عن طاووس عن عبد الله بن عباس مرفوعا به. وبيانا لما أشرت إليه أقول: أولا: إعلاله للحديث بحنظلة السدوسي فقط يشعر بأنه سالم ممن دونه وليس كذلك، فإن أحمد بن سعيد هذا وجده لم أجد لهما ترجمة فيما لدي من المصادر، فمن الممكن أن تكون الآفة من أحدهما. ثانيا: أنه عنده من حديث العباس، وليس من حديث علي، ﵄. ثالثا: أن المناوي عزاه لأبي نعيم، والمراد به عند الإطلاق في فن التخريج مؤلف \" الحلية \"، ولذلك قلت آنفا: \" لم يخرجه في (الحلية) \"، واسم أبي نعيم هذا أحمد بن عبد الله الأصبهاني، توفي سنة (٤٣٠)، وأما أبو نعيم الذي تلقاه عنه الديلمي فاسمه - كما ترى - عبد الملك بن محمد، وهو الجرجاني الحافظ، مات سنة (٣٢٣)، وهما مترجمان في \" تذكرة الحفاظ \" وغيره.\n(تنبيه): هذا الحديث من الأحاديث الكثيرة التي خلا منها \" الجامع الكبير \" للسيوطي، و\" الجامع الأزهر \" للمناوي.\n<span data-type=\"title\" id=toc-1606>١٥٩٤ </span>- \" أبلغوني حاجة من لا يستطيع إبلاغ حاجته، فمن أبلغ سلطانا حاجة من لا يستطيع إبلاغها، ثبت الله قدميه على الصراط يوم القيامة \".\nضعيف.\nرواه أبو علي ابن الصواف في \" حديثه \" (٨٥ / ١) عن إسماعيل بن يزيد الأصبهاني: أخبرنا علي بن جعفر بن محمد حدثني معتب - مولى جعفر بن محمد - عن جعفر بن","vol":"4","page":97},{"text":"محمد عن أبيه عن الحسن بن علي عن الحسين بن علي عن علي مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، معتب هذا، قال الذهبي في \" الضعفاء والمتروكين \": \" كذبه الأزدي \". وعلي بن جعفر بن محمد، مجهول الحال، لم يوثقه أحد، وأخرج له الترمذي حديثا واستغربه. وإسماعيل بن يزيد الأصبهاني، لم أجد له ترجمة. وله طريق أخرى عن علي في حديثه الطويل في وصف النبي ﷺ. أخرجه الترمذي في \" الشمائل \" (رقم ٣٢٩ - حمص) وسنده ضعيف، كما بينته في \" مختصره \" (رقم ٦) . والحديث أورده الهيثمي في \" المجمع \" (٥ / ٢١٠) من حديث أبي الدرداء بلفظ: \" من أبلغ ذا سلطان ... \" الحديث، وقال: \" رواه البزار في حديث طويل، وفيه سعيد البراد، وبقية رجاله ثقات \".\nقلت: ولم أعرف سعيدا هذا. والحديث أورده السيوطي في \" جامعيه \" من رواية الطبراني عن أبي الدرداء. وتعقبه المناوي فقال: \" ثم إن المؤلف تبع في عزوه للطبراني الديلمي.\nقال السخاوي: وهو وهم، والذي فيه عنه بلفظ: \" رفعه الله في الدرجات العلى في الجنة \". وأما لفظ الترجمة فرواه البيهقي في \" الدلائل \" عن علي، وفيه من لم يسم. انتهى، فكان الصواب عزوه للبيهقي عن علي \". قلت: وحديث الطبراني، ضعف إسناده الهيثمي (٨ / ١٩٢) .\n<span data-type=\"title\" id=toc-1607>١٥٩٥ </span>- \" يوم من إمام عادل أفضل من عبادة ستين سنة، وحد يقام في الأرض بحقه أزكى فيها من مطر أربعين عاما \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ١٤٠ / ٢) من طريق سعد أبي غيلان الشيباني قال: سمعت عفان بن جبير الطائي عن أبي حريز الأزدي عن عكرمة عن","vol":"4","page":98},{"text":"ابن عباس مرفوعا به. وخالفه إسنادا ومتنا جعفر بن عون فقال: أخبرنا عفان بن جبير الطائي عن عكرمة به إلا أنه أسقط أبا حريز من الإسناد، وقال: \" صباحا \" بدل: \" عاما \". أخرجه الطبراني في \" الأوسط \" (رقم - ٤٩٠١ - مصورتي)، و\" مجمع البحرين \" (١ / ١٩٤ / ١) وقال: \" لا يروى عن ابن عباس إلا بهذا الإسناد \".\nقلت: وهو ضعيف عندي لأن مداره على أبي حريز الأزدي واسمه عبد الله بن حسين، قال الحافظ: \" صدوق يخطىء \". وعفان بن جبير الطائي، أورده ابن أبي حاتم في \" الجرح والتعديل \" (٣ / ٢ / ٣٠) من رواية أبي غيلان الشيباني وجعفر بن عون المذكورين في الإسناد، ولم يذكر فيه جرحا ولا تعديلا، فهو مجهول الحال. وأما سعد أبو غيلان الشيباني، فأورده هكذا (٢ / ١ / ٩٩) دون أن ينسب، ولم يذكر فيه جرحا ولا تعديلا، وأورده قبل ذلك في \" باب الطاء \" وسمى أباه طالبا، وقال عن أبيه: \" شيخ صالح، في حديثه صنعة \".\nوعن أبي زرعة: \" لا بأس به \". وخفي هذا على الهيثمي فلم يعرفه كما يأتي، وقد أورده في \" المجمع \" (٥ / ١٩٧) باللفظ الأول: \" عاما \"، ثم قال: \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه سعد أبو غيلان الشيباني، ولم أعرفه، وبقية رجاله ثقات \". قلت: في هذا التخريج نظر من وجوه:","vol":"4","page":99},{"text":"الأول: أن اللفظ لـ \" الكبير \"، ولفظ \" الأوسط \" مخالف له كما تقدم.\nالثاني: أن أبا غيلان هو في إسناد \" الكبير \" أيضا وحده، وتابعه في \" الأوسط \" جعفر بن عون وهو أوثق منه، فقد احتج به الشيخان.\nالثالث: أن أبا غيلان معروف كما تقدم، فكأنه خفي عليه أن ابن أبي حاتم أورده في المكان الآخر الذي حكى فيه توثيقه. وأما المنذري فأورده في \" الترغيب \" (٣ / ١٣٥) بسياقه \" الكبير \" أيضا، لكن بلفظ: \" صباحا \"! وقال: \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وإسناد الكبير حسن \". كذا قال، ولا يخفى ما فيه من التساهل، وإن تبعه الحافظ العراقي، فقد أورده الغزالي في \" الإحياء \" بلفظ: \" ليوم من سلطان عادل، أفضل من عبادة سبعين سنة \". فقال العراقي في \" تخريجه \" (١ / ١٥٥): \" رواه الطبراني من حديث ابن عباس بسند حسن بلفظ: ستين \".\n<span data-type=\"title\" id=toc-1608>١٥٩٦ </span>- \" فضل العالم على غيره، كفضل النبي على أمته \".\nموضوع.\nأخرجه الخطيب في \" تاريخ بغداد \" (٨ / ١٠٧): حدثنا أبو عبد الله الحسين بن محمد بن علي - من لفظه - قال: حدثني أبو الفتح محمد بن الحسين الأزدي الحافظ - بانتقاء ابن المظفر -: حدثني أبو طلحة الوساوسي حدثنا نصر بن علي الجهضمي حدثنا يزيد بن هارون عن العوام بن حوشب عن سليمان بن أبي سلمة عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد مظلم موضوع، وفيه آفات: الأولى: سليمان هذا، قال الذهبي: \" لا يكاد يعرف، روى عنه العوام بن حوشب وحده \".","vol":"4","page":100},{"text":"الثاني: أبو طلحة الوساوسي، لم أعرفه.\nالثالثة: أبو الفتح الأزدي، متكلم فيه على حفظه.\nالرابعة: أبو عبد الله الحسين بن محمد، هو الصيرفي المعروف بابن البزري. قال الخطيب: \" قال لي أبو الفتح المصري: لم أكتب ببغداد عمن أطلق عليه الكذب من المشايخ، غير أربعة منهم الحسين بن محمد البزري \". قال الصوري: \" وقد اشتهر بمصر بالتهتك في الدين، والدخول في الفساد \". وقال الذهبي: \" كذاب \". وقد روي من حديث أبي سعيد الخدري مرفوعا به، إلا أنه قال: \" العابد \" مكان \" غيره \".\nأخرجه ابن عبد البر في \" جامع بيان العلم \" (١ / ٢١) من طريق محمد بن الفضل بن عطية قال: حدثني زيد العمي عن جعفر العبدي عنه. قلت: وهذا إسناد واه بمرة، زيد العمي ضعيف، ومحمد بن الفضل كذاب أيضا. وجعفر العبدي هو جعفر بن زيد العبدي. قال ابن أبي حاتم (١ / ١ / ٤٨٠): \" روى عنه صالح المري، وسلام بن مسكين، وحماد بن زيد. قال أبي: ثقة \". قلت: والظاهر أنه لم يسمع من أبي سعيد فيكون منقطعا أيضا.\n<span data-type=\"title\" id=toc-1609>١٥٩٧ </span>- \" فضلت على الناس بأربع: بالسخاء والشجاعة وكثرة الجماع وشدة البطش \".\nباطل.\nأخرجه الخطيب في \" تاريخ بغداد \" (٨ / ٦٩ - ٧٠) من طريق الإسماعيلي، وهذا في \" معجمه \" (٨٤ / ١): أخبرني الحسين بن علي بن محمد بن مصعب النخعي أبو علي - ببغداد، وكان قد غلب عليه البلغم، شيخ كبير -: حدثنا العباس بن الوليد الخلال","vol":"4","page":101},{"text":"حدثنا مروان بن محمد حدثنا سعيد حدثنا قتادة عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره. أورده في ترجمة الحسين هذا، ولم يذكر فيها أكثر مما جاء في هذا الحديث.\nوقال الذهبي: \" عمر، وتغير، لا يعتمد عليه، وأتى بخبر باطل \". ثم ساق هذا الحديث. وتعقبه الحافظ بقوله: \" هذا لا ذنب فيه لهذا الرجل، والظاهر أن الضعف من قبل سعيد، وهو ابن بشير. والله أعلم \".\nقلت: ويؤكد ما قاله الحافظ أن الرجل لم يتفرد به، فقد قال الطبراني في \" المعجم الأوسط \" (٦٩٥٩ - بترقيمي) وفي \" مسند الشاميين \" (ص ٥٠٢): حدثنا محمد بن هارون حدثنا العباس بن الوليد الخلال به. ومحمد هذا هو ابن هارون بن محمد بن بكار بن بلال الدمشقي، لم أجد له ترجمة، وهو على شرط ابن عساكر في \" تاريخ دمشق \" فليراجع، ويبدو لي أنه ثقة لكثرة ما روى له الطبراني في \" الأوسط \" (٦٩٢٥ - ٦٩٦٥) أي نحو أربعين حديثا، فهو متابع قوي للحسين شيخ الإسماعيلي. والله أعلم.\n<span data-type=\"title\" id=toc-1610>١٥٩٨ </span>- \" كان يكره الكي، والطعام الحار، ويقول: عليكم بالبارد فإنه ذوبركة، ألا وإن الحار لا بركة فيه، وكانت له مكحلة يكتحل منها عند النوم ثلاثا ثلاثا \".\nضعيف جدا.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٢٥٢) من طريق عبد الله بن خبيق: حدثنا يوسف بن أسباط عن العرزمي عن صفوان بن سليم عن أنس بن مالك قال: فذكره مرفوعا. وقال: \" غريب من حديث صفوان، لم نكتبه إلا من حديث يوسف \".","vol":"4","page":102},{"text":"قلت: وهو ضعيف لسوء حفظه، لكن شيخه العرزمي أشد ضعفا منه، واسمه محمد بن عبيد الله العرزمي، قال الحافظ: \" متروك \". وعبد الله بن خبيق، ترجمه ابن أبي حاتم (٢ / ٢ / ٤٦) ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-1611>١٥٩٩ </span>- \" لوكان جريج الراهب فقيها عالما، لعلم أن إجابة أمه أفضل من عبادة ربه \".\nضعيف.\nأخرجه الخطيب في \" تاريخ بغداد \" (١٣ / ٣ - ٤) عن أبي العباس محمد بن يونس بن موسى القرشي: حدثنا الحكم بن الريان اليشكري قال: حدثنا ليث بن سعد حدثني يزيد بن حوشب الفهري عن أبيه قال: سمعت النبي ﷺ يقول: فذكره. وقال: \" روى هذا الحديث إبراهيم بن المستمر العروقي، ومحمد بن الحسين الحنيني عن الحكم بن الريان هكذا \". ورواه الحسن بن سفيان في \" مسنده \"، والترمذي في \" النوادر \"، وقال ابن منده: \" غريب، تفرد به الحكم بن الريان \".\nقلت: ومن الغريب أن كتب الجرح والتعديل لم تتعرض للحكم هذا بذكر، حتى كتاب \" الجرح والتعديل \" لابن أبي حاتم، ومثله يزيد بن حوشب، وكذلك أبو هـ، فإنهم لا يعرفون إلا في هذا الحديث، ولهذا قال المناوي: \" قال البيهقي: هذا إسناد مجهول. اهـ.\nوقال الذهبي في \" الصحابة \": هو مجهول. اهـ. وفيه محمد بن يونس القرشي الكديمي، قال ابن عدي: متهم بالوضع \". قلت: لم ينفرد به، بل تابعه اثنان كما تقدم نقله عن الخطيب، فالعلة من شيخه، أوشيخ الليث المجهولين. والله أعلم.","vol":"4","page":103},{"text":"ثم إن الحديث عندي كأنه موضوع، لأنه يشبه كلام الفقهاء، فالله أعلم بحقيقة الحال.\n<span data-type=\"title\" id=toc-1612>١٦٠٠ </span>- \" ليس في الأرض من الجنة إلا ثلاثة أشياء: غرس العجوة وأواق تنزل في الفرات كل يوم من بركة الجنة، والحجر \".\nضعيف.\nأخرجه الخطيب في \" تاريخ بغداد \" (١ / ٥٥): أخبرنا القاضي أبو عمر القاسم بن جعفر بن عبد الواحد الهاشمي - بالبصرة - قال: أخبرنا عبد الرحمن بن أحمد الختلي قال: حدثني عبد الله بن محمد بن علي البلخي قال: أخبرنا محمد بن أبان قال: أخبرنا أبو معاوية عن الحسن بن سالم بن أبي الجعد عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد غريب، رجاله ثقات، ليس فيهم من ينظر في حاله غير اثنين:\nالأول: الحسن بن سالم، فلم أر من ذكره غير ابن أبي حاتم من رواية جمع عنه، وروى عن ابن معين أنه قال: \" صالح \".\nوالآخر: محمد بن أبان، وهو بلخي، وهما اثنان من هذه الطبقة: الأول: محمد بن أبان بن وزير البلخي، وهو ثقة من رجال البخاري.\nوالآخر: محمد بن أبان بن علي البلخي، وهو مستور كما قال الحافظ، ولعله هو علة هذا الحديث الغريب، فإنه لم يترجح لي أيهما المراد الآن. ولم أر من صرح بإعلال الحديث، أوتضعيفه، اللهم إلا ما ذكره السيوطي في مقدمة \" الجامع الكبير \"، أن مجرد عزوالحديث إلى \" تاريخ الخطيب \" ونحوه، يكفي للإشارة إلى تضعيف الحديث، وقد أورد الحديث في \" جامعيه \" من رواية الخطيب وحده. ومما يلفت النظر أن المناوي بيض للحديث، ولم يتكلم عليه بشيء، وأما في \" التيسير \" فجزم بأن إسناده ضعيف.\nفلعله منه بناء على ما ذكرته آنفا. ومن دون محمد بن أبان ثلاثتهم ثقات، مترجمون في \" التاريخ \" فراجعهم إن شئت (١٠ / ٩٣ - ٩٤ و٢٩٠ - ٢٩١ و١٢ / ٤٥١ - ٤٥٢) . ولقد استنكرت من هذا الحديث طرفه الأول، لما فيه من النفي مع ثبوت قوله ﷺ:","vol":"4","page":104},{"text":"\" سيحان وجيحان، والفرات والنيل، كل من أنهار الجنة \". أخرجه مسلم وغيره، وهو مخرج في \" الصحيحة \" (١٠٠) . وقوله: \" الحجر الأسود من الجنة \"، وما فيه من أن العجوة من الجنة، قد صح من حديث أبي هريرة وغيره كما بينته في \" تخريج المشكاة \" (٤٢٣٥) .\nوأما نزول البركة في الفرات من الجنة، فلم أجد ما يشهد له، سوى ما أخرجه الخطيب أيضا من طريق الربيع بن بدر عن الأعمش عن شقيق عن عبد الله بن مسعود قال: قال رسول الله ﷺ: \" ينزل في الفرات كل يوم مثاقيل من بركة الجنة \". ضعيف جدا، فإن الربيع بن بدر هذا متروك، وقد روي عنه بلفظ آخر مضى برقم (١٤٣٨) .\n<span data-type=\"title\" id=toc-1613>١٦٠١ </span>- \" سحاق النساء زنا بينهن \".\nضعيف.\nأخرجه الهيثم بن خلف الدوري في \" ذم اللواط \" (١٦٠ / ٢) وابن عدي (ق ٢٩٠ / ٢) وابن الجوزي في \" ذم الهو ى \" (ص ٢٠٠) من طريق عنبسة بن عبد الرحمن القرشي عن العلاء عن مكحول عن واثلة بن الأسقع مرفوعا به.\nقلت: وهذا إسناد واه بمرة، عنبسة هذا متهم بالوضع، وتابعه سليمان بن الحكم بن عوانة عن العلاء بن كثير عن مكحول به. أخرجه الخطيب (٩٠ / ٣٠) . لكن سليمان هذا، قال ابن معين: \" ليس بشيء \". وقال النسائي: \" متروك \". ثم إن العلاء بن كثير ليس خيرا منه، فقد قال أبو زرعة:","vol":"4","page":105},{"text":"\" ضعيف الحديث، واهي الحديث، يحدث عن مكحول عن واثلة بمناكير \". وقال أبو حاتم: \" منكر الحديث، هو مثل عبد القدوس بن حبيب وعمر بن موسى الوجيهي في الضعفاء \".\nقلت: وهذان الأخيران كذابان، وقال ابن حبان: \" يروي الموضوعات عن الأثبات \".\nوقد تابعه أيوب بن مدرك، ولكنه متروك، وفي حديثه زيادة في أوله، ولفظه يذكر بعده. وتابعه بكار بن تميم، وعنه بشر بن عون، مجهولان، ولفظهما أتم كما يأتي. والحديث أورده السيوطي في \" الجامع الصغير \"، في موضعين منه من رواية الطبراني في \" الكبير \" عن واثلة. وقال شارحه المناوي: \" قال الهيثمي: رجاله ثقات \".\nلكن أورده الذهبي في \" الكبائر \" ولم يعزه لمخرج، بل قال: \" يروى \"، ثم قال: \" وهذا إسناد لين \". ثم إن السيوطي أورده في الموضع الأول بلفظ الترجمة: \" سحاق ... \"، وفي الموضع الآخر: \" السحاق..\" بالتعريف. وهذا اللفظ للطبراني بخلاف الأول فليس عنده، وإنما لأبي يعلى وغيره، وهو في \" مسنده \" (٤ / ١٨٠٦) و\" كبير الطبراني \" (٢٢ / ٦٣ / ١٥٣) من طريق بقية بن الوليد عن عثمان بن عبد الرحمن القرشي قال: حدثني عنبسة بن سعيد القرشي عن مكحول به.\nوقد أورده الهيثمي (٦ / ٢٥٦) باللفظين، وعزا كل واحد لمن ذكرنا، وقال:\n\" ورجاله ثقات \". وتعقبه صاحبنا الشيخ السلفي في \" تعليقه على الطبراني \" بقوله: \" قلت: كيف يكون \" رجاله ثقات \" وفيهم عثمان بن عبد الرحمن الوقاصي وهو متروك، وكذبه ابن معين. وعنبسة ضعيف؟! \".","vol":"4","page":106},{"text":"وأقول: عثمان هذا ليس هو الوقاصي. بل هو الحراني المعروف بالطرائفي، فإنه هو الذي يروي عن عنبسة بن سعيد القرشي وعنه بقية بن الوليد، وهو من أقرانه كما في \" تهذيب الحافظ المزي \"، وإذا عرف هذا، فالتوثيق الذي ذكره الهيثمي له وجه، لولا أن الطرائفي قد ضعف، لكن بسبب لا ينافي صدقه كما يستفاد من ترجمته في \" التهذيب \" وغيره، وقد لخصها الحافظ في \" التقريب \" بقوله: \" صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعف بسبب ذلك، حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين \". وعنبسة بن سعيد هو القرشي، كما هو صريح رواية أبي يعلى وهو ثقة، وتوهم الشيخ أنه القطان الواسطي، فضعفه، فالعلة عنعنة بقية ومكحول أيضا.\nومما يؤكد أن عثمان هذا ليس هو الوقاصي، أنه لا يروي عن مكحول إلا بواسطة عنبسة هذا، والوقاصي يروي عن مكحول مباشرة كما في \" الضعفاء \" لابن حبان وغيره.\n<span data-type=\"title\" id=toc-1614>١٦٠٢ </span>- \" لا تذهب الدنيا حتى يستغني النساء بالنساء، والرجال بالرجال، والسحاق زنا النساء فيما بينهن \".\nضعيف جدا.\nأخرجه تمام في \" الفوائد \" (١٨٤ / ٢) وأبو القاسم الهمداني في \" الفوائد \" (١ / ٢٠٧ / ١) وابن عساكر في \" التاريخ \" (٣ / ١٤٢ / ٢) من طريق أيوب ابن مدرك عن مكحول عن واثلة بن الأسقع مرفوعا به.\nقلت: وأيوب هذا متفق على تضعيفه، بل قال ابن معين: \" كذاب \". وقال أبو حاتم والنسائي: \" متروك \". وقال ابن حبان: \" روى عن مكحول نسخة موضوعة \".","vol":"4","page":107},{"text":"قلت: وتابعه بشر بن عون الشامي عن بكار بن تميم عن مكحول به. أخرجه ابن حبان في \" الضعفاء \" (١ / ١٩٠)، وقال: \" بشر له نسخة فيها ستمائة حديث، كلها موضوعة، منها هذا الحديث \". وأقره السيوطي في \" ذيل الموضوعات \" (ص ١٥٠ / ٧٤٩ - بترقيمي) .\nوتابعه العلاء بن كثير مختصرا، لكن السند إليه لا يصح، كما بينته في الحديث السابق.\n<span data-type=\"title\" id=toc-1615>١٦٠٣ </span>- \" لومرت الصدقة على يدي مائة لكان لهم من الأجر مثل أجر المبتدىء، من غير أن ينقص من أجره شيء \".\nضعيف جدا.\nأخرجه الخطيب (٧ / ١٣١) عن بشير بن زياد قال: حدثنا عبد الله بن سعيد المقبري عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف جدا، عبد الله بن سعيد المقبري، قال\nالذهبي: \" تركوه. وبشير بن زياد منكر الحديث، ولم يترك \".","vol":"4","page":108},{"text":"<span data-type=\"title\" id=toc-1616>١٦٠٤ </span>- \" لمعالجة ملك الموت أشد من ألف ضربة بالسيف \".\nضعيف جدا.\nأخرجه الخطيب (٣ / ٢٥٢) من طريق أبي بكر محمد بن قاسم البلخي: حدثنا أبو عمرو الأبلي عن كثير عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد موضوع، آفته محمد بن قاسم هذا وهو الطالقاني، كان يضع الحديث كما قال الحاكم وغيره.\nوكثير هو ابن عبد الله الأبلي وهو متروك. وأما أبو عمرو الأبلي فلم أعرفه. والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق الخطيب، وقال: \" لا يصح، كثير متروك، ومحمد بن قاسم كان يضع الحديث، وإنما يروي عن الحسن \". قلت: رواه ابن المبارك في \" الزهد \": أنبأنا حريث بن السائب الأسدي: حدثنا","vol":"4","page":108},{"text":"الحسن أن رسول الله ﷺ ذكر الموت وغمه وكربه وعاره، فقال: \" ثلاثمائة ضربة بالسيف \". ذكره السيوطي في \" اللآليء \" (٢ / ٤١٦) . وإسناده مع إرساله ضعيف، لضعف الحريث هذا. وأشد ضعفا منه ما ذكره السيوطي أيضا من رواية الحارث في \" مسنده \": حدثنا الحسن بن قتيبة حدثنا عبد العزيز بن أبي رواد عن زيد بن أسلم عن عطاء بن يسار قال: قال رسول الله ﷺ: \" معالجة ملك الموت أشد من ألف ضربة بالسيف \". ذكره شاهدا لحديث الترجمة، ولا يصلح لذلك، لأنه مع إرساله شديد الضعف، فإن الحسن بن قتيبة، قال الذهبي: \" هالك \".\n<span data-type=\"title\" id=toc-1617>١٦٠٥ </span>- \" اتخذ الله إبراهيم خليلا وموسى نجيا واتخذني حبيبا، ثم قال: وعزتي لأوثرن حبيبي على خليلي ونجيِّي \".\nموضوع.\nأخرجه الواحدي في \" أسباب النزول \" (ص ١٣٦) والديلمي (١ / ١ / ٨٤) من طريق مسلمة قال: حدثني زيد بن واقد عن القاسم بن نجيد عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد واه جدا، القاسم بن نجيد لم أجد له ترجمة، ولعل (نجيدا) قد تحرف على الناسخ أو الطابع. ومسلمة، هو ابن علي الخشني، وهو ضعيف اتفاقا، وتركه جماعة، وقال الحاكم: \" روى عن الأوزاعي والزبيدي المناكير والموضوعات \". والحديث رواه البيهقي في \" كتاب البعث \"، والحكيم، والديلمي، وابن عساكر من هذا الوجه، وضعفه البيهقي، وقال المناوي: \" وحكم ابن الجوزي بوضعه، وقال: تفرد به مسلمة الخشني، وهو متروك، والحمل فيه عليه. ونوزع بأن مجرد الضعف أوالترك لا يوجب الحكم بالوضع \".","vol":"4","page":109},{"text":"قلت: مسلمة قد اتهمه الحاكم - على تساهله - بالوضع، فليس بعيدا ما صنعه ابن الجوزي من الحكم على حديثه بالوضع، ولذلك لم يستطع السيوطي أن يتعقبه بأكثر من قوله (١ / ٢٧٢): \" قلت: أخرجه البيهقي في \" الشعب \"، ومسلمة من رجال ابن ماجة. والله أعلم \". وهذا لا شيء كما ترى، وإن شايعه عليه ابن عراق (١ / ٣٣٣) وزاد قوله: \" والخشني وإن ضعف فلم يجرح بكذب \". فقد علمت تجريح الحاكم إياه بالوضع، وهو شر من الكذب في الجرح، كما لا يخفى على أهل العلم. ثم إنه مخالف لقوله ﷺ: \" إن الله قد اتخذني خليلا، كما اتخذ إبراهيم خليلا \". رواه مسلم، وهو مخرج في \" الإرواء \" (٢٨٦) .\n<span data-type=\"title\" id=toc-1618>١٦٠٦ </span>- \" كان إذا استجد ثوبا لبسه يوم الجمعة \".\nموضوع.\nرواه أبو الشيخ في \" أخلاق النبي ﷺ \" (ص ٢٧٦) وفي \" الطبقات \" (٢٥) وأبو عثمان النجيرمي في \" الفوائد \" (٣٣ / ١) والبغوي في \" شرح السنة \" (٢٤ / ٢) عن أبي بكر عبد القدوس بن محمد: أخبرنا محمد بن عبد الله الخزاعي حدثنا عنبسة بن عبد الرحمن عن عبد الله بن أبي الأسود عن أنس بن مالك رفعه، وقال البغوي: \" عنبسة هذا ضعيف \".\nقلت: بل هو كذاب يضع الحديث، وهو القرشي. ومن طريقه رواه الخطيب في \" تاريخه \" (٤ / ١٣٧) وعنه ابن الجوزي في \" العلل \" (٢ / ١٩٣) من طريق داود بن بكر: حدثنا محمد بن عبد الله الأنصاري حدثنا عنبسة به. وقال ابن الجوزي: \" لا يصح، وعنبسة مجروح، قال ابن حبان: والأنصاري يروي عن الثقات ما ليس من حديثهم \".\nقلت: والظاهر أن الأنصاري هو الخزرجي كما وقع في رواية الأولين. ثم إن ابن الجوزي قد تساهل في إيراده للحديث في \" العلل \" دون \" الموضوعات \"، مع","vol":"4","page":110},{"text":"أن فيه هذا المتهم وذاك الوضاع، وأكثر تساهلا منه المناوي، فإنه مع كونه نقل كلامه في \" الفيض \" وارتضاه، عاد عنه في \" التيسير \"، فقال: \" إسناده ضعيف \"!!\n<span data-type=\"title\" id=toc-1619>١٦٠٧ </span>- \" ويحك يا ثعلبة! قليل تؤدي شكره، خير من كثير لا تطيقه، أما ترضى أن تكون مثل نبي الله، فوالذي نفسي بيده لوشئت أن تسيل معي الجبال فضة وذهبا لسالت \".\nضعيف جدا.\nأخرجه الواحدي في \" أسباب النزول \" (ص ١٩١ - ١٩٢) وغيره من طريق معان بن رفاعة السلامي عن علي بن يزيد عن القاسم بن عبد الرحمن عن أبي أمامة الباهلي: \" أن ثعلبة بن حاطب الأنصاري أتى رسول الله ﷺ فقال: يا رسول الله! ادع الله أن يرزقني مالا، فقال رسول الله ﷺ: (فذكره)، فقال: والذي بعثك بالحق لئن دعوت الله أن يرزقني مالا لأوتين كل ذي حق حقه، فقال رسول الله ﷺ: اللهم ارزق ثعلبة مالا. فاتخذ غنما فنمت كما ينموالدود، فضاقت عليه المدينة، فتنحى عنها، فنزل واديا من أوديتها حتى جعل يصلي الظهر والعصر في جماعة، ويترك ما سواهما، ثم نمت وكثرت حتى ترك الصلاة إلى الجمعة، وهي تنمو كما ينمو الدود، حتى ترك الجمعة، فسأل رسول الله ﷺ، فقال: ما فعل ثعلبة؟\nفقالوا: اتخذ غنما فضاقت عليه المدينة ... فبعث رسول الله ﷺ رجلين على الصدقة ... وقال لهما: مرا بثعلبة، وبفلان رجل من بني سليم، فخذا صدقاتهما، فخرجا حتى أتيا ثعلبة فسألاه الصدقة، وأقرآه كتاب رسول الله ﷺ، فقال: ما هذه إلا جزية، ما هذه إلا أخت الجزية، ما أدري ما هذا؟ انطلقا ... حتى أرى رأيي، فانطلقا حتى أتيا النبي ﷺ، فلما رآهما قال: يا ويح ثعلبة، قبل أن يكلمهما ... فأنزل الله ﷿: \" ومنهم من عاهد الله لئن آتانا من فضله لنصدقن \"، إلى قوله تعالى: \" بما كانوا يكذبون \"،.. فخرج ثعلبة حتى أتى النبي ﵇، فسأله أن يقبل منه صدقته، فقال: إن الله منعني","vol":"4","page":111},{"text":"أن أقبل صدقتك،.. وقبض رسول الله ﷺ ولم يقبل منه شيئا ... \" الحديث، وفيه أنه أتى أبا بكر في خلافته فلم يقبلها منه، وهكذا عمر في خلافته وعثمان في خلافته.\nقلت: وهذا حديث منكر على شهرته، وآفته علي بن يزيد هذا، وهو الألهاني متروك، ومعان لين الحديث، ومن هذا الوجه أخرجه ابن جرير وابن أبي حاتم والطبراني والبيهقي في \" الدلائل \" و\" الشعب \"، وابن مردويه كما في \" تفسير ابن كثير \" وغيره، وقال العراقي في \" تخريج الإحياء \" (٣ / ١٣٥): \" سنده ضعيف \". وقال الحافظ في \" تخريج الكشاف \" (٤ / ٧٧ / ١٣٣): \" إسناده ضعيف جدا \".\n<span data-type=\"title\" id=toc-1620>١٦٠٨ </span>- \" كان يكثر من أكل الدباء، فقلت: يا رسول الله! إنك تكثر من أكل الدباء، قال: إنه يكثر الدماغ، ويزيد في العقل \".\nموضوع.\nرواه أبو الشيخ في \" أخلاق النبي ﷺ \" (ص ٢٣١) عن نصر بن حماد: أخبرنا يحيى بن العلاء عن محمد بن عبد الله قال: سمعت أنسا قال: فذكره. قلت: وهذا سند موضوع، آفته نصر بن حماد ويحيى بن العلاء\n، وهما كذابان.","vol":"4","page":112},{"text":"<span data-type=\"title\" id=toc-1621>١٦٠٩ </span>- \" لها ما في بطونها، وما بقي فهو لنا طهور \".\nضعيف.\nأخرجه ابن ماجة (١ / ١٨٦) والطحاوي في \" مشكل الآثار \" (٣ / ٢٦٧) والبيهقي (١ / ٢٥٨) من طريق عبد الرحمن بن زيد بن أسلم عن أبيه عن عطاء بن يسار عن أبي سعيد الخدري: \" أن رسول الله ﷺ سئل عن الحياض التي تكون بين مكة والمدينة، فقالوا: يا رسول الله! يردها السباع والكلاب؟ فقال رسول الله ﷺ: فذكره. وقال الطحاوي: \" هذا الحديث لا يحتج به، لأنه إنما دار على عبد الرحمن بن زيد بن أسلم، وحديثه","vol":"4","page":112},{"text":"عند أهل العلم بالحديث في النهاية من الضعف \". قلت: وهو كما قال رحمه الله تعالى، وهو أدق من قول البيهقي: \" عبد الرحمن بن زيد ضعيف لا يحتج بمثله \".\nوقال البوصيري (٣٩ / ٢): \" هذا إسناد ضعيف، عبد الرحمن بن زيد، قال فيه الحاكم: روى عن أبيه أحاديث موضوعة، وقال ابن الجوزي: أجمعوا على ضعفه، ورواه أبو بكر بن أبي شيبة من قول الحسن \". وقد رواه عبد الرزاق (١ / ٧٧ / ٢٥٣) عن ابن جريج بلاغا.\n<span data-type=\"title\" id=toc-1622>١٦١٠ </span>- \" تعلموا العلم، وتعلموا للعلم الوقار \".\nضعيف جدا.\nأخرجه أبو نعيم في \" الحلية \" (٦ / ٣٤٢) من طريق حبوش بن رزق الله: حدثنا عبد المنعم بن بشير عن مالك وعبد الرحمن بن زيد كلاهما عن زيد بن أسلم عن أبيه عن عمر قال: قال رسول الله ﷺ: فذكره، وقال: \" غريب من حديث مالك عن زيد، لم نكتبه إلا من حديث حبوش عن عبد المنعم \".\nقلت: حبوش لم أعرفه، وعبد المنعم جرحه ابن معين واتهمه، وقال ابن حبان: \" منكر الحديث جدا، لا يجوز الاحتجاج به \". وقال الحاكم: \" يروي عن مالك وعبد الله بن عمر الموضوعات \". وقال الخليلي في \" الإرشاد \": \" هو وضاع على الأئمة \". قلت: فحديثه موضوع، لكن قد روي من طريق أخرى من حديث أبي هريرة مرفوعا بلفظ:","vol":"4","page":113},{"text":"\" ... وتعلموا للعلم السكينة والوقار، وتواضعوا لمن تعلمون منه \". قال الهيثمي (١ / ١٢٩ - ١٣٠): \" رواه الطبراني في \" الأوسط \"، وفيه عباد بن كثير وهو متروك الحديث \". قلت: ولذلك أشار المنذري في \" الترغيب \" (١ / ٦٧) إلى تضعيفه، وهو ضعيف جدا.\n<span data-type=\"title\" id=toc-1623>١٦١١ </span>- \" إذا خطب أحدكم المرأة، فليسأل عن شعرها، كما يسأل عن جمالها، فإن الشعر أحد الجمالين \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" (١ / ١ / ١١٠) من طريق إسحاق بن بشر الكاهلي عن عبد الله بن إدريس المديني عن جعفر بن محمد عن أبيه عن جده عن علي ﵁ مرفوعا.\nقلت: وهذا إسناد موضوع، آفته إسحاق هذا، قال الدارقطني: \" يضع الحديث \". وعبد الله بن إدريس المديني لم أعرفه.\nوللحديث طريق أخرى عند الدارقطني من حديث أبي هريرة مرفوعا، وفيه الحسن بن علي العدوي، وهو كذاب وضاع، ومن هذه الطريق أورد الحديث ابن الجوزي في \" الموضوعات \" فأصاب، وذكر له السيوطي في \" اللآلىء \" (رقم ١٨٧٠) طريقا هي التي قبل هذا، وقال: \" إسحاق بن بشر الكاهلي كذاب \"، ثم تناقض فأورده من هذا الوجه في \" الجامع الصغير \" الذي نص في مقدمته: أنه صانه عما تفرد به كذاب أووضاع! ولذلك تعقبه المناوي في شرحه بما نقلته عنه من كلامه في \" اللآلىء \"، وأورده ابن عراق في \" الفصل الأول من كتاب النكاح \" من \" تنزيه الشريعة \" (٣٠٠ / ١) هذا الفصل الذي نص في مقدمة كتابه أنه يورد فيه ما حكم ابن الجوزي بوضعه ولم يخالف. فاعتبر السيوطي موافقا لابن الجوزي في حكمه على الحديث بالوضع، فانظر ما أشد تناقض السيوطي عفا الله عنا وعنه!","vol":"4","page":114},{"text":"١٦١٢ - \" إذا خفيت الخطيئة لم يضر إلا صاحبها، فإذا ظهرت فلم تغير ضرت العامة \".\nموضوع.\nرواه ابن أبي الدنيا في \" العقوبات \" (٦٤ / ١) عن مروان بن سالم عن عبد الرحمن بن عمرو عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا. ومن هذا الوجه رواه الطبراني في \" الأوسط \" كما في \" المجمع \" (٧ / ٢٦٨) و\" الجامع \"، ورمز له بالحسن! وقلده صاحب \" التاج \" (٥ / ٢٣٨) فتعقبه المناوي بقوله: \" رمز لحسنه وهو غير صواب، فقد أعله الهيثمي وغيره بأن فيه مروان بن سالم الغفاري متروك \".\nقلت: وقال أبو عروبة الحراني: \" يضع الحديث \". وأشار الحافظ إلى هذا بقوله في \" التقريب \": \" متروك، ورماه الساجي وغيره بالوضع \". قلت: ولهذا فقد أساء المناوي وتساهل حين قال في \" التيسير \": \" وفيه ضعف خلافا لقول المؤلف: حسن \". وذلك لأن مثل هذا التضعيف، إنما يقال فيمن كان صدوقا سيء الحفظ، وقد عرف هو نفسه أن فيه متروكا متهما، ومثله أحسن أحواله أن يكون ضعيفا جدا. على أن رموز السيوطي في \" الجامع الصغير \" لا يوثق بها لأسباب ذكرتها في مقدمة \" صحيح الجامع \" و\" ضعيف الجامع \"، فليراجع من شاء.\nوأسوأ من ذلك أن شيخ الإسلام ابن تيمية أورد الحديث في \" السياسة الشرعية \" (ص ٧٥ - دار الكتاب العربي بمصر - الطبعة الرابعة) ساكتا عليه دون أي تخريج. ليغتر به وبرمز السيوطي الدكتور فؤاد في تعليقه على \" الأمثال \" (ص ٨٥)، فيصف الحديث بقوله: \" ضعيف \". وعلى الرغم من نقله عن الهيثمي إعلاله إياه بمروان المتروك، وتعميته","vol":"4","page":115},{"text":"حكمي على الحديث بالوضع، رد ذلك كله بسكوت ابن تيمية، وقال: \" فهو ليس موضوعا ولا شديد الضعف \"!!\n<span data-type=\"title\" id=toc-1624>١٦١٣ </span>- \" اتخذوا مع الفقراء أيادي، فإن لهم في غد دولة، وأي دولة \".\nكذب.\nقال ابن تيمية في \" الفتاوى \" (٢ / ١٩٦): \" كذب لا يعرف في شيء من كتب المسلمين المعروفة \". قلت: وقد عزاه الحافظ العراقي في \" تخريج الإحياء \" (٤ / ١٧٠) لأبي نعيم في \" الحلية \" من حديث الحسين بن علي بسند ضعيف بلفظ: \" اتخذوا عند الفقراء أيادي، فإن لهم دولة يوم القيامة، فإذا كان يوم القيامة، نادى مناد: سيروا إلى الفقراء، فيعتذر إليهم، كما يعتذر أحدكم إلى أخيه في الدنيا \".\nقلت: ولم أجده في \" البغية في ترتيب أحاديث الحلية \" للسيد عبد العزيز بن محمد بن الصديق. والله أعلم. وكذلك عزاه للحلية السيوطي في \" الجامع الصغير \".\nقال المناوي: \" ورمز المصنف لضعفه، لكن ظاهر كلام الحافظ ابن حجر أنه موضوع، فإنه قال: لا أصل له. وتبعه تلميذه السخاوي، فقال بعد ما ساقه وساق أخبارا متعددة من هذا الباب: وكل هذا باطل كما بينته في بعض الأجوبة، وسبق إلى ذلك الذهبي وابن تيمية وغيرهما، قالوا: ومن المقطوع بوضعه حديث: اتخذوا مع الفقراء أيادي، قبل أن تجيء دولتهم. ذكره المؤلف وغيره عنه \". قلت: أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (رقم ١١٨٨ - نسختي) . وقد وجدته في \" الحلية \" (٤ / ٧١) من قول وهب بن منبه. وهو به أشبه. ومع ذلك ففيه أصرم بن حوشب، وهو كذاب.","vol":"4","page":116},{"text":"<span data-type=\"title\" id=toc-1625>١٦١٤ </span>- \" كان يلعن القاشرة، والمقشورة \".\nضعيف.\nأخرجه الإمام أحمد (٦ / ٢٥٠): حدثنا عبد الصمد قال: حدثتني أم نهار بنت رفاع قالت: حدثتني آمنة بنت عبد الله أنها شهدت عائشة، فقالت: كان رسول الله ﷺ ... فذكره.\nقلت: وهذا إسناد ضعيف، قال الهيثمي في \" المجمع \" (٥ / ١٦٩): \" وفيه من لم أعرفه من النساء \".\nقلت: يعني آمنة، وأم نهار. أما آمنة، فهي القيسية، أوردها الحسيني، وقال: \" روى عنها جعفر بن كيسان، لا تعرف \". فقال الحافظ في \" التعجيل \": \" قد روى أحمد من طريق أم نهار ... حديثا آخر ... فيكون لها راويان \". قلت: وذلك مما لا يخرجها عن الجهالة الحالية، كما لا يخفى على أهل المعرفة بهذا العلم الشريف. وأما أم نهار فلم أجد من ترجمها، وهي على شرط الحافظ في \" التعجيل \"، ولكنه ذهل، فلم يوردها.\nوقد روي الحديث موقوفا من طريق أخرى، أخرجه أحمد (٦ / ٢١٠) عن كريمة بنت همام قالت: سمعت عائشة تقول: \" يا معشر النساء! إياكن وقشر الوجه. فسألتها امرأة عن الخضاب؟ فقالت: لا بأس بالخضاب، ولكني أكرهه، لأن حبيبي ﷺ كان يكره ريحه \". وأخرجه أبو داود (٤١٦٤) والنسائي (٢ / ٢٨٠) دون ذكر القشر. وهذا إسناد ضعيف أيضا، رجاله ثقات غير كريمة هذه، فلم يوثقها أحد، وقد روى عنها جماعة، وقال الحافظ في \" التقريب \": \" مقبولة \".","vol":"4","page":117},{"text":"يعني عند المتابعة، وإلا فلينة الحديث. والحديث أورده ابن الجوزي في \" الباب الحادي والسبعون \" من \" الزوائد على كتاب البر والصلة \" (ق ٣ / ١) بلفظ: \" وعن عائشة ﵂ قالت: إن رسول الله ﷺ لعن السالقة والحالقة والخارقة والقاشرة \". ولم يعزه لأحد، ولا ساق إسناده كما هي عادته فيه، وفي كثير من مصنفاته! ثم قال: \" القاشرة، هي التي تقشر وجهها بالدواء ليصفولونها \".\nوفي \" القاموس \": \" القشور - كصبور - دواء يقشر به الوجه ليصفو\".\nوفي \" النهاية \": \" القاشرة التي تعالج وجهها، أووجه غيرها بالغمرة ليصفولونها، والمقشورة التي يفعل بها ذلك، كأنها تقشر أعلى الجلد \".\nو(الغمرة) بالضم: الزعفران. كما في \" القاموس \". وبالجملة، فالحديث ضعيف الإسناد مرفوعا وموقوفا، والوقف أصح، والله أعلم. وكان الداعي إلى كتابة هذا، أنني رأيت العلامة المودودي في \" تفسير سورة النور \" (ص ١٩٢) ذكر عن النبي ﷺ: \" أنه لعن الواصلة والمستوصلة والواشمة والمستوشمة والنامصة والمتنمصة والقاشرة والمقشورة ... \".\nثم قال بعد سطور: \" وهذه الأحكام مروية بطرق صحيحة في \" الصحاح الستة \" و\" المسند \" للإمام أحمد، عن أجلاء الصحابة منهم عائشة و... \". قلت: فهذا الإطلاق، لما كان يوهم صحة إسناد حديث المسند عن عائشة، وكان الواقع خلاف ذلك، وأنه ضعيف، كما رأيته محققا، رأيت أنه لابد من نشره نصحا للأمة، وراجيا من كل باحث فقيه أن لا يقيم أحكاما شرعية على أحاديث غير ثابتة. والله المستعان.","vol":"4","page":118},{"text":"<span data-type=\"title\" id=toc-1626>١٦١٥ </span>- \" أحب الأعمال إلى الله حفظ اللسان \".\nضعيف.\nرواه أبو عبد الله القطان في \" حديثه \" (٦٠ / ٢): حدثنا علي بن إشكاب قال: حدثنا عمر بن محمد البصري قال: حدثنا زكريا بن سلام عن المنذر بن بلال عن أبي جحيفة قال: قال رسول الله ﷺ: \" أي الأعمال أحب إلى الله ﷿؟ قال: فسكتوا، فلم يجبه أحد. فقال: هو حفظ اللسان \".\nومن طريق القطان رواه الحافظ ابن حجر في \" الأربعين العوالي \" (رقم ٣٨) وقال: \" هذا حديث حسن غريب، أخرجه البيهقي في \" الشعب \" من هذا الوجه \".\nقلت: هو في \" شعب الإيمان \" (٢ / ٦٥) من طريق آخر عن ابن إشكاب به إلا أنه قال: \" عمرو بن محمد البصري \" بفتح العين، ولعله الصواب. فإني لم أجد في الرواة البصريين \" عمر بن محمد \"، وأما عمرو بن محمد، فهو الخزاعي مولاهم البصري، وهو صدوق ربما أخطأ، كما في \" التقريب \". وكذا أخرجه الثقفي في \" الثقفيات \" (٩ / رقم ١٩) . ولكن المنذر بن بلال هذا، لم أجد من ترجمه.\nوزكريا بن سلام ترجمه ابن أبي حاتم (١ / ٢ / ٥٩٨) من رواية جماعة من الثقات عنه، ولم يذكر فيه جرحا ولا تعديلا. وقد ذكره ابن حبان في \" الثقات \". والحديث قال المنذري (٤ / ٣): \" رواه أبو الشيخ ابن حيان، والبيهقي، وفي إسناده من لا يحضرني الآن حاله \". قلت: والظاهر أنه يعني المنذر هذا. والله أعلم.\nوعزاه السيوطي في \" الجامع الصغير \" للبيهقي فقط في \" الشعب \" ورمز له بالضعف، وبيض له المناوي في \" الفيض \"، فلم يتكلم عليه بشيء. وأما في \" التيسير \" فقال: \" إسناده حسن \"! فكأنه قلد فيه الحافظ، ولم يتنبه لجهالة المنذر، والله أعلم.","vol":"4","page":119},{"text":"<span data-type=\"title\" id=toc-1627>١٦١٦ </span>- \" انتهاء الإيمان إلى الورع، من قنع بما رزقه الله ﷿ دخل الجنة، ومن أراد الجنة لا شك، فلا يخاف في الله لومة لائم \".\nموضوع.\nأخرجه الدارقطني في \" الأفراد \" (ج ٢ رقم ٣٥ - منسوختي) من طريق عنبسة بن عبد الرحمن عن المعلى بن عرفان عن أبي وائل عن ابن مسعود قال: قال رسول الله ﷺ: فذكره. وقال: \" حديث غريب من حديث أبي وائل شقيق بن سلمة عن ابن مسعود، تفرد به المعلى بن عرفان عنه، وتفرد به عنبسة بن عبد الرحمن عن المعلى \".\nقلت: وهما متروكان، والآخر أشد ضعفا من الأول، فالمعلى قال فيه البخاري: \" منكر الحديث \". وقال النسائي: \" متروك الحديث \".\nوأما الآخر، فقال فيه أبو حاتم: \" متروك الحديث، كان يضع الحديث \". وقال النسائي أيضا: \" متروك \". وقال الأزدي: \" كذاب \". وقال ابن حبان: \" هو صاحب أشياء موضوعة \". قلت: ومع هذه البلايا، فقد سود السيوطي بهذا الحديث \" جامعه \"!","vol":"4","page":120},{"text":"<span data-type=\"title\" id=toc-1628>١٦١٧ </span>- \" أشد الناس - يعني عذابا - يوم القيامة، من قتل نبيا، أوقتله نبي، أوقتل أحد والديه، والمصورون، وعالم لم ينتفع بعلمه \".\nضعيف جدا.\nرواه أبو القاسم الهمداني في \" الفوائد \" (١ / ١٩٦ / ١) عن أبي غسان مالك بن الخليل: حدثنا عبد الرحيم أبو الهيثم عن الأعمش عن الشعبي عن ابن عباس مرفوعا. وهذا إسناد واه، آفته عبد الرحيم هذا، وهو ابن حماد\nالثقفي، قال العقيلي في \" الضعفاء \" (٢٧٨): \" حدث عن الأعمش مناكير، وما لا أصل له من حديث الأعمش \". ثم ساق له أحاديث، ونقلها الذهبي عنه، ثم قال: \" ولا أصل لها من حديث الأعمش \"، ثم قال: \" عبد الرحيم هذا شيخ واه، لم أر لهم فيه كلاما، وهذا عجيب \".\nقال الحافظ في \" اللسان \": \" وأشار البيهقي في \" الشعب \" إلى ضعفه \". وقال الذهبي في \" الضعفاء \": \" صاحب\nمناكير \". والحديث عزاه صاحب \" المشكاة \" (٤٥٠٩) للبيهقي في \" شعب الإيمان \". وعزاه المناوي في \" الفيض \" (١ / ٥١٨) للحاكم في \" المستدرك \" بهذا اللفظ، دون قوله: \" أوقتل أحد والديه \"، ولم أره في \" المستدرك \". والله أعلم. ثم استعنت عليه بالفهرس الذي وضعته له أخيرا، فلم أره أيضا، وبفهرس الدكتور المرعشلي - على ما فيه - فلم أعثر عليه فيه. وقد ثبت الحديث من رواية ابن مسعود مرفوعا دون جملة الوالدين، وكذا جملة العالم. وهذه قد رويت من طريق أخرى من حديث أبي هريرة، وسيأتي برقم (١٦٣٤) . أما حديث ابن مسعود فهو مخرج في \" الصحيحة \" (٢٨١) .","vol":"4","page":121},{"text":"<span data-type=\"title\" id=toc-1629>١٦١٨ </span>- \" أحد هذا جبل يحبنا ونحبه، إنه على باب من أبواب الجنة، وهذا عير جبل يبغضنا ونبغضه، إنه على باب من أبواب النار \".\nضعيف.\nرواه الطبراني في \" الأوسط \" (١ / ١٢٧ / ١) وابن بشران في \" الأمالي \" (٩٢ / ٢) عن محمد بن إسماعيل بن أبي فديك: حدثني عثمان بن إسحاق عن عبد المجيد بن أبي عبس الحارثي عن أبيه عن جده مرفوعا. وقال الطبراني\n: \" لا يروى عن أبي عبس إلا بهذا الإسناد، تفرد به ابن أبي فديك \". قلت: وهو صدوق، لكن عبد المجيد بن أبي عبس نسب في هذه الرواية لجده، واسم أبيه محمد، قال الذهبي: \" لينه أبو حاتم \". ثم ساق له هذا الحديث. وأبو هـ محمد بن أبي عبس لم أجد له ترجمة، وقد أشار لهذا الهيثمي بقوله (٤ / ١٣): \" رواه البزار والطبراني في \" الكبير \" و\" الأوسط \" وفيه عبد المجيد بن أبي عبس لينه أبو حاتم، وفيه من لم أعرفه \".\nوأخرجه ابن معين في \" التاريخ والعلل \" (٩٦ - ٩٧) من طريق ابن إسحاق عن عبد الله بن مكنف عن أنس بن مالك مرفوعا نحوه، دون قوله: \" يبغضنا ونبغضه \". وهذا سند ضعيف جدا، ابن مكنف مجهول كما في \" التقريب \". وابن إسحاق مدلس، وقد عنعنه. ثم رأيت الحديث في \" معجم الصحابة \" لابن قانع، أورده في ترجمة أبي عبس عبد الرحمن بن جبر من طريق ابن أبي فديك، لكن وقع فيه: أخبرنا عثمان بن إسحاق بن أبي عبس بن جبر عن أبيه عن جده أبي عبس به. والله أعلم.\n(تنبيه): الجملة الأولى صحت عن جمع من الصحابة من طرق أحدها في \" صحيح البخاري \"، فانظر \" تخريج فقه السيرة \" (٢٩١) .","vol":"4","page":122},{"text":"<span data-type=\"title\" id=toc-1630>١٦١٩ </span>- \" أحسنها (يعني: الطيرة) الفأل، ولا ترد مسلما، فإذا رأى أحدكم ما يكره فليقل: اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت، ولا حول ولا قوة إلا بك \".\nضعيف الإسناد.\nأخرجه أبو داود (٢ / ١٥٩) من طريق سفيان عن حبيب بن أبي ثابت عن عروة بن عامر قال: ذكرت الطيرة عند النبي ﷺ فقال: فذكره. وأخرجه ابن السني (رقم ٢٨٨) من طريق الأعمش عن حبيب به، إلا أنه قال: \" عقبة بن عامر الجهني \" بدل: \" عروة بن عامر \". وأظنه تصحيفا من بعض الرواة. وهذا إسناد ضعيف، وإن كان رجاله ثقات، فإن حبيب بن أبي ثابت كثير التدليس، ولم يصرح بالتحديث، وعروة بن عامر ذكره ابن حبان في ثقات التابعين، فالحديث مرسل، وقيل: إن له صحبة، وقال الحافظ في \" التهذيب \": \" أثبت\nغير واحد له صحبة، وشك فيه بعضهم، وروايته عن بعض الصحابة لا تمنع أن يكون صحابيا، والظاهر أن رواية حبيب عنه منقطعة \". وقال في \" الإصابة \" بعد أن ساق الحديث من طريق أبي داود وغيره: \" رجاله ثقات، لكن حبيب كثير الإرسال \".","vol":"4","page":123},{"text":"<span data-type=\"title\" id=toc-1631>١٦٢٠ </span>- \" إذا أحببتم أن تعلموا ما للعبد عند الله، فانظروا ما يتبعه من الثناء \".\nضعيف جدا.\nرواه ابن عساكر (٤ / ٢٩٧ / ١) عن عبد الله بن سلمة بن (الأصل: عن) أسلم عن أبيه عن حسن بن محمد بن علي قال: قال أبي - وكان حسن بن محمد من أوثق الناس عند الناس - عن أبيه محمد بن علي عن جده علي بن أبي طالب مرفوعا. قلت: وهذا إسناد ضعيف جدا، عبد الله بن سلمة بن أسلم، ضعفه الدارقطني وغيره. وقال أبو نعيم: \" متروك \".","vol":"4","page":123},{"text":"وقد أخرجه مالك في \" الموطأ \" (٣ / ٩٦ - الحلبية) بسند صحيح عن كعب الأحبار أنه قال: فذكره موقوفا. وهذا هو الصواب، ورفعه خطأ.\n<span data-type=\"title\" id=toc-1632>١٦٢١ </span>- \" إذا بال أحدكم فلينتر ذكره ثلاث مرات \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (١ / ١٢ / ٢): حدثنا عيسى بن يونس عن زمعة بن صالح عن عيسى بن أزداد عن أبيه مرفوعا. وكذا أخرجه ابن ماجة (١ / ١٣٧) وأحمد (٤ / ٣٤٧) من طرق أخرى عن زمعة به. وقال البوصيري في \" الزوائد \" (ق ٢٥ / ١): \" رواه أبو داود في \" المراسيل \" عن عيسى بن يزداد اليماني عن أبيه، وأزداد - ويقال: يزداد - لا تصح له صحبة، وزمعة ضعيف \". قلت: لم يتفرد به، فقد تابعه زكريا بن إسحاق عن عيسى بن يزداد في رواية لأحمد، ورواه البيهقي (١ / ١١٣) عنه مقرونا مع زمعة، لكن جعل متنه\nمن فعله ﷺ بلفظ: \" كان إذا بال نتر ذكره ثلاث نترات \".\nرواه من طريق ابن عدي وقال عنه: \" مرسل، لا يصح \". وقال ابن أبي حاتم في \" العلل \" (١ / ٤٢): \" قال أبي: هو عيسى بن يزداد بن فساء، وليس لأبيه صحبه، ومن الناس من يدخله في \" المسند \" على المجاز، وهو وأبوه مجهولان \". قلت: وكذلك قال ابن معين: \" لا يعرف عيسى هذا ولا أبوه \". حكاه عنه ابن عبد البر في \" الاستيعاب \" (٤ / ١٥٨٩ / ٢٨٢٥) وتعقبه بقوله: \" وهو تحامل منه \"! ولا وجه لهذا التعقب ألبتة، لاسيما وهو - أعني: ابن عبد البر - لم يعرفه إلا من الوجه","vol":"4","page":124},{"text":"الأول، فقال عقبه: \" لم يروعنه غير عيسى ابنه، وهو حديث يدور على زمعة بن صالح، قال البخاري: ليس حديثه بالقائم \". فإذا كان لم يروعنه غير ابنه، وكان هذا لا يعرف، كما في \" الضعفاء \" للذهبي، أومجهول\nالحال كما في \" التقريب \"، وكان أبو هـ لم يصرح بسماعه من النبي ﷺ، فأي تحامل - مع هذا - في قول ابن معين المذكور، لاسيما وهو موافق لقول أبي حاتم؟!\n<span data-type=\"title\" id=toc-1633>١٦٢٢ </span>- \" إذا بلغ الماء أربعين قلة لم يحمل الخبث \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٣٦١) عن القاسم بن عبد الله بن عمر العمري عن محمد بن المنكدر عن جابر مرفوعا. وقال: \" القاسم بن عبد الله كثير الوهم، قال أحمد: ليس بشيء، وقال مرة أخرى: هو عندي كان يكذب. وقال البخاري: سكتوا عنه \". قلت: وفي رواية عن أحمد: \" كذاب كان يضع الحديث، ترك الناس حديثه \". ومن طريقه رواه ابن عدي (٢٦٥ / ٢) وعنه البيهقي (١ / ٢٦٢) والدارقطني (١٠) وقال ابن عدي: إنه منكر. ثم أخرجه العقيلي بسند صحيح عن سفيان عن محمد بن المنكدر عن عبد الله بن عمرو موقوفا عليه، ومن طريق أيوب عن محمد بن المنكدر من قوله. وقال البيهقي عن أبي علي الحافظ: \" والصحيح عن محمد بن المنكدر عن عبد الله بن عمرو قوله. وبمعناه قال الدارقطني، قال: ووهم فيه القاسم، وكان ضعيفا كثير الخطأ \". نعم صح الحديث عن ابن عمر مرفوعا بلفظ: \" إذا بلغ الماء قلتين لم يحمل الخبث \". وهو مخرج في \" الإرواء \" (٢٣) .","vol":"4","page":125},{"text":"<span data-type=\"title\" id=toc-1634>١٦٢٣ </span>- \" إذا خرج أحدكم إلى سفر، فليودع إخوانه، فإن الله جاعل له في دعائهم البركة \".\nموضوع.\nرواه أبو العباس الأصم في \" حديثه \" (ج ١ رقم ١٣٩ من نسختي) والديلمي (١ / ١ / ١٠٨) وابن عساكر (١٦ / ٢٠٣ / ١) وابن قدامة في \" المتحابين في الله \" (ق ١١١ / ٢) عن بكر بن سهل الدمياطي: أخبرنا عبد الله\nبن يوسف أخبرنا مزاحم بن زفر التميمي حدثني أيوب بن خوط عن نفيع بن الحارث عن زيد بن أرقم مرفوعا. قلت: وهذا إسناد موضوع، آفته نفيع هذا، وهو أبو داود الأعمى، كذبه قتادة، وقال ابن معين: \" يضع، ليس بشيء \". وقال ابن حبان: \" يروي عن الثقات الموضوعات توهما، لا يجوز الاحتجاج به \".\nوقال الحاكم: \" روى عن بريدة وأنس أحاديث موضوعة \". وأيوب بن خوط، قال البخاري: \" تركه ابن المبارك وغيره \". وقال يحيى: \" لا يكتب حديثه \". وقال النسائي والدارقطني وجماعة: \" متروك \". وقال الأزدي: \" كذاب \". وقال الساجي: \" أجمع أهل العلم على ترك حديثه، كان يحدث بأحاديث بواطيل \".","vol":"4","page":126},{"text":"وقال ابن حبان: \" كان يروي المناكير عن المشاهير، كأنها مما عملت يداه \". وبكر بن سهل الدمياطي ضعيف. والحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر والديلمي في \" مسند الفردوس \"، وقال المناوي: \" وفيه نافع بن الحارث، قال الذهبي في \" الضعفاء \": قال البخاري: لا يصح حديثه \". قلت: ونافع هذا الذي ذكره، هو غير نفيع المذكور في سند الحديث، فإنه كوفي وذاك بصري، كما صرح به الحافظ في \" اللسان \"، وعليه فإعلال المناوي الحديث بنافع هذا وهم منه، ولعله وقع في نسخته من ابن عساكر أوالمسند مسمى نافعا فظن أنه الكوفي، وهو الذي قال فيه البخاري ما ذكره، والحق أنه البصري، وهو نفيع، ويقال فيه: نافع، وهو الذي يروي عن زيد ابن أرقم، وأما الكوفي فلا نعرف له رواية إلا عن أنس، وهذا من حديث زيد بن أرقم كما رأيت، فتعين أنه البصري الكذاب.\nقلت: وبناء على وهم المناوي المذكور اقتصر في كتابه \" التيسير \" على قوله: \" إسناده ضعيف \"!\n<span data-type=\"title\" id=toc-1635>١٦٢٤ </span>- \" إذا صليت الصبح فقل قبل أن تكلم أحدا: اللهم أجرني من النار سبع مرات، فإنك إن مت من يومك، كتب الله لك جوارا من النار، وإذا صليت المغرب فقل مثل ذلك، فإنك إن مت من ليلتك، كتب الله لك جوارا من النار \".\nضعيف.\nأخرجه الحافظ ابن حجر في \" نتائج الأفكار \" (١ / ١٦٢ / ١ - ٢) من طريق الحارث بن مسلم بن الحارث التميمي أن أباه حدثه قال: قال رسول الله ﷺ:. ثم قال:","vol":"4","page":127},{"text":"\" هذا حديث حسن، أخرجه أبو داود، وأبو القاسم البغوي، والنسائي في \" الكبرى \"، والطبراني وابن حبان في (صحيحه) \".\nثم ذكر الحافظ أن بعض الرواة قلب اسم الحارث بن مسلم وأبيه، فقال: مسلم بن الحارث عن أبيه، ثم أخرجها. ثم قال بعد أن ذكر بعض الرواة الذين رووه على الرواية الأولى: \" ورجح أبو حاتم وأبو زرعة هذه الرواية، وصنيع ابن حبان يقتضي خلاف ذلك، فإنه أخرج الحديث في \" صحيحه \" عن أبي يعلى كما أخرجته، فكأنه ترجح عنده أن الصحابي في هذا الحديث هو الحارث بن مسلم \".\nقلت: رحم الله الحافظ، لقد شغله تحقيق القول في اسم الصحابي، عن بيان حال ابنه الراوي عنه، الذي هو علة الحديث عندي، فإنه غير معروف، فتحسين حديثه حينئذ، بعيد عن قواعد هذا العلم، ومن العجيب أنه كما ذهل عن ذلك هنا، ذهل عنه في \" التقريب \" أيضا، فإنه في ترجمة الحارث بن مسلم، أحال على مسلم بن الحارث، فلما رجعنا إليه فإذا به يقول: \" مسلم بن الحارث، ويقال: الحارث بن مسلم التميمي، صحابي، قليل الحديث \". قلت: فأين ترجمة ولده سواء أكان اسمه مسلما أوحارثا؟ وقد جزم الحافظ في \" الإصابة \" بأن الراجح في اسم أبيه أنه مسلم، وقال ابن عبد البر: \" وهو الصحيح \". وكذلك صنع الحافظ في \" تهذيب التهذيب \"، فلم يجعل للولد ترجمة خاصة، ولكنه ذكره في ترجمة أبيه، ونقل عن الدارقطني أنه مجهول، وذكر أنه لم يجد فيه توثيقا، إلا ما اقتضاه صنيع ابن حبان، حيث أخرج الحديث في \" صحيحه \"، وما رأيته إلا من روايته. قال الحافظ: \" وتصحيح مثل هذا في غاية البعد، لكن ابن حبان على عادته في توثيق من لم يروعنه","vol":"4","page":128},{"text":"إلا واحد، إذا لم يكن فيما رواه ما ينكر \". وهذا معناه أن الرجل مجهول، وهو ما صرح به الدارقطني كما في \" الميزان \"، وقال أبو حاتم: \" لا يعرف حاله \". كما في \" الفيض \"، ومع ذلك ذكره الغماري في \" كنزه \" (٢٦٥) !\nوالحديث في أبي داود (٢ / ٣٢٦) وابن حبان (٢٣٤٦) وكذا البخاري في \" التاريخ الكبير \" (٤ / ١ / ٢٥٣) وابن السني في \" عمل اليوم والليلة \" (رقم ١٣٦) وأحمد (٤ / ٢٣٤) ومحمد بن سليمان الربعي في \" جزء من حديثه \" (٢١٤ / ١ - ٢) وابن عساكر (٤ / ١٦٥ / ١ و١٦ / ٢٣٤ / ٢) وعزاه المنذري (١\n/ ١٦٧) ثم السيوطي في \" الجامع الصغير \" للنسائي أيضا، ولم أره في \" السنن الصغرى \" له، وهو المراد عند إطلاق العزوإليه، فلعله في \" الكبرى \" له، أو \" عمل اليوم والليلة \" له. ثم رأيته فيه (١١١) .\n<span data-type=\"title\" id=toc-1636>١٦٢٥ </span>- \" إذا صليتم خلف أئمتكم، فأحسنوطهوركم، فإنما ترتج على القارىء قراءته لسوء طهر المصلي \".\nكذب.\nرواه السلفي في \" الطيوريات \" (٢١ / ٢) من طريق علي بن أحمد العسكري: أخبرنا عبد الله بن ميمون العبدساني أخبرنا عبد الله بن عوف بن محرز قال: لما قدم أبو نعيم الفضل بن دكين سنة ثمان عشرة ومائتين اجتمع إليه أصحاب الحديث، فقالوا: لا نفارقك حتى تموت هزالا أوتحدثنا بحديث الارتجاج في الصلاة! فقال: ما كتبته ولا دونته في كتبي، فقالوا: لا نفارقك أو تموت هزالا! فلما عاف (كذا الأصل، ولعله: خاف) على نفسه قال: حدثنا سفيان الثوري عن منصور عن ربعي عن حذيفة قال: صلى بنا رسول الله ﷺ ذات يوم صلاة الصبح فقرأ بنا فيها بسورة الروم فارتج عليه قراءته ارتجاجا شديدا، فلما قضى صلاته، أقبل بوجهه الكريم على الله ﷿ ثم علينا، فقال:","vol":"4","page":129},{"text":"\" معاشر الناس إذا صليتم ... \". وقال: \" هذا حديث غريب عجيب \". قلت: ومن دون ابن دكين لم أجد لهم ترجمة. لكن قال في \" الفيض \" بعدما عزاه أصله للديلمي: \" وفي \" الميزان \": خبر كذب، وعبد الله بن ميمون مجهول \". ولم أر هذا في \" الميزان \". والله أعلم.\n<span data-type=\"title\" id=toc-1637>١٦٢٦ </span>- \" إذا صليتم فارفعوا سبلكم، فكل شيء أصاب الأرض من سبلكم ففي النار \".\nضعيف جدا.\nرواه البخاري في \" التاريخ الكبير \" (٣ / ٢ / ٤٠٠ - ٤٠١) والعقيلي في \" الضعفاء \" (٣٣٨) وكذا ابن حبان (٢ / ١١٨) عن عيسى بن قرطاس قال: حدثني عكرمة عن ابن عباس مرفوعا. وقال: \" عيسى بن قرطاس، كان من الغلاة في الرفض \". وقال ابن حبان: \" يروي الموضوعات عن الثقات، لا يحل الاحتجاج به \". قلت: وهو ضعيف جدا، قال ابن معين: \" ليس بشيء \". وقال في موضع آخر: \" ليس تحل الرواية عنه \". وقال الساجي: \" كذاب \". وفي \" التقريب \": \" متروك \".","vol":"4","page":130},{"text":"ومن طريقه رواه أبو نعيم في \" تسمية الرواة عن الفضل بن دكين \" (٥٤ / ١) . قلت: ومفهو م هذا الحديث، أنه لا يجب رفع الإزار عن الأرض خارج الصلاة، وهذا خلاف الأحاديث الصحيحة التي تنهى عنه مطلقا. والحديث عزاه السيوطي في \" الجامع \" للبخاري في \" التاريخ \"، والطبراني في \" المعجم الكبير \"، والبيهقي في \" شعب الإيمان \".\nقال المناوي: \" قال الزين العراقي: فيه عيسى بن قرطاس، قال النسائي: متروك. وابن معين: غير ثقة. وقال الهيثمي: فيه عيسى بن قرطاس، ضعيف جدا ... فرمز المؤلف لحسنه إنما هو لاعتضاده \".\nقلت: فيه المفهو م المخالف للأحاديث الصحيحة، فليس بمعتضد. وكأن المناوي تنبه لهذا بعد، فقال في \" التيسير \": \" رمز لحسنة، وليس كما قال \".\n<span data-type=\"title\" id=toc-1638>١٦٢٧ </span>- \" إذا ضاع للرجل متاع أوسرق له متاع، فوجده في يد رجل يبيعه، فهو أحق به، ويرجع المشتري على البائع بالثمن \".\nضعيف.\nرواه ابن ماجة (٢ / ٥٤) والدارقطني (٣٠١) عن حجاج عن سعيد بن عبيد بن زيد بن عقبة عن أبيه عن سمرة بن جندب مرفوعا. قلت: وهذا سند ضعيف، رجاله كلهم ثقات غير أن الحجاج - وهو ابن أرطاة - مدلس، وقد عنعنه، وبهذا أعله البوصيري في \" الزوائد \". وقد روي الحديث من طريق آخر عن سمرة بلفظ: \" من وجد عين ماله ... \" وسيأتي في محله.\n(تنبيه): كذا وقع في إسناد ابن ماجة \" سعيد بن عبيد بن زيد \" وفي الدارقطني \" سعيد بن زيد \" بإسقاط عبيد من بينهما، وهو الصواب كما في \" التهذيب \". والله أعلم.","vol":"4","page":131},{"text":"<span data-type=\"title\" id=toc-1639>١٦٢٨ </span>- \" تصدقوا، فإن الصدقة فكاككم من النار \".\nضعيف.\nأخرجه الطبراني في \" الأوسط \" (١ / ٨٩ / ٢) وأبو نعيم في \" الحلية \" (١٠ / ٤٠٣) والدارقطني في \" الأفراد \" (ج ٢ رقم ٦ - نسختي) من طريق محمد بن زنبور: حدثنا الحارث بن عمير عن حميد عن أنس قال: قال رسول الله ﷺ: فذكره. وقال الطبراني والدارقطني: \" تفرد به الحارث بن عمير \".\nقلت: وفيه ضعف، وقد وثقه جماعة، منهم ابن معين، لكن قال الذهبي بعد أن ذكر ذلك عنهم: \" وما أراه إلا بين الضعف، فإن ابن حبان قال في \" الضعفاء \" روى عن الأثبات الأشياء الموضوعات.\nوقال الحاكم: روى عن حميد وجعفر الصادق أحاديث موضوعة \". ولذلك أورده في كتابه الآخر: \" الضعفاء \"، وقال: \" ليس بالقوي، قال ابن حبان: كان يروي الموضوعات \". وقال الحافظ في \" التقريب \": \" وثقه الجمهور، وفي أحاديثه مناكير، ضعفها بسببها الأزدي وابن حبان وغيرهما، فلعله تغير حفظه في الآخر \". ومحمد بن زنبور، فيه كلام أيضا، وفي \" التقريب \": \" صدوق له أوهام \". وقد اختار العلامة عبد الرحمن المعلمي أن الحارث ثقة، وأن ما كان من إنكار في حديثه من رواية\nابن زنبور عنه، فليس ذلك منه، وإنما من ابن زنبور نفسه، وذلك محتمل. والله أعلم. والحديث قال في \" الفيض \":","vol":"4","page":132},{"text":"\" قال الهيثمي: رجاله ثقات. اهـ. وكأنه لم يصدر عن تحرير، فقد قال الدارقطني: تفرد به الحارث بن عمير عن حميد، قال ابن الجوزي: قال ابن حبان: يروي عن الأثبات الموضوعات \".\n<span data-type=\"title\" id=toc-1640>١٦٢٩ </span>- \" فهلا بكرا تعضها وتعضك \".\nضعيف. أخرجه الآجري في \" تحريم النرد والشطرنج والملاهي \" (رقم ٥ -\nنسختي) من طريق داود بن الزبرقان عن مالك بن مغول عن الربيع بن كعب بن أبي كعب\nعن كعب بن مالك قال: \" كنت مع النبي ﷺ في سفر، فعرست\nذات ليلة، ثم غدوت على رسول الله ﷺ، فجعل يسأل رجلا رجلا\n: أتزوجت يا فلان؟ أتزوجت يا فلان؟ ثم قال: أتزوجت يا كعب؟ قلت: نعم يا\nرسول الله. قال: أبكر أم ثيب؟ قلت: ثيب، قال: فذكره \". قلت: وهذا\nإسناد ضعيف جدا، داود بن الزبرقان متروك. والربيع بن كعب بن أبي كعب. هكذا\nوجدته في نسختي، وأصلها مما لا تطوله الآن يدي، لأنظر هل الخطأ منه أومن\nناسخها. فقد أورده البخاري في \" التاريخ الكبير \" (٢ / ١ / ٢٤٨) وابن أبي\nحاتم في \" الجرح والتعديل \" (١ / ٢ / ٤٥٤) هكذا: \" ربيع بن أبي بن كعب\nالأنصاري \"، وزاد ابن أبي حاتم: \" ويقال: ربيع بن كعب بن عجرة \". وذكرا\nأنه روى عن أبيه، ولم يذكرا فيه جرحا ولا تعديلا، غير أن البخاري قال:\n\" قال أبو عبد الله: موسى بن دهقان: يقولون: تغير بآخرة \". قلت: وموسى\nهذا لم يذكرا سواه راويا عن الربيع بن أبي. والحديث أورده الهيثمي في\n\" المجمع \" (٤ / ٢٥٩) من رواية الطبراني عن الربيع بن كعب بن عجرة عن أبيه\nوقال: \" ولم أجد من ترجم لربيع، وبقية رجاله ثقات، وفي بعضهم ضعف، وقد\nوثقهم","vol":"4","page":133},{"text":"ابن حبان \". قلت: وقد رواه البخاري في \" التاريخ \" (٢ / ١ / ٢٧٢) وكذا الطبراني في \" الكبير \" (١٩ / ١٤٩ / ٣٢٨) من طريق موسى سمع الربيع بن كعب بن عجرة عن أبيه به. وفي رواية للبخاري عن موسى عن الربيع بن أبي بن كعب عن أبيه. ثم وقفت على النسخة المطبوعة من \" تحريم النرد \" بتحقيق محمد بن سعيد\n، فوجدتها مطابقة للأصل الذي نقلت عنه، ولكن المحقق لم يتنبه للفرق بينها وبين ما في \" التاريخ \" و\" الجرح \" مع أنه عزاه إليهما؟ وادعى أن البخاري سكت عنه! وقد عرفت أنه ذكر أنه تغير! فالربيع هذا، هو علة الحديث، لاضطراب الرواة في نسبه، المنبئ عن جهالته. ولاسيما وكان تغير بآخرة.\n<span data-type=\"title\" id=toc-1641>١٦٣٠ </span>- \" إذا أراد الله ﷿ برجل من أمتى خيرا، ألقى حب أصحابي في قلبه \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٤١) والديلمي في \" مسنده \" (١ / ١ / ٩٨) عن أبي نصر عمران: حدثنا محمد بن سلمة البصري - بفارس -:\nحدثنا محمد بن كثير (ووقع في المسند: بشير) العبدي: حدثنا حماد بن سلمة عن ثابت عن أنس مرفوعا. قلت: وهذا إسناد ضعيف، من دون العبدي، لم أجد من ترجمهما، ومن فوقهما فمن رجال مسلم. والحديث عزاه السيوطي في \" الجامع \" للديلمي في \" مسند الفردوس \" عن أنس. وقال شارحه المناوي: \" لم يرمز له بشيء، فهو ضعيف، لكن له شواهد \"! ثم لم يذكر ولا شاهدا واحدا، وكأنه يعني شواهد عامة، وإلا فإني لا أعلم له شاهدا خاصا. والله ﷾ أعلم.","vol":"4","page":134},{"text":"<span data-type=\"title\" id=toc-1642>١٦٣١ </span>- \" إذا تم فجور العبد، ملك عينيه، فبكى بهما ما شاء \".\nمنكر.\nرواه ابن عدي (٧٢ / ١ و٢١١ / ٢) عن حجاج بن سليمان المعروف بابن القمري عن ابن لهيعة عن مشرح بن هاعان عن عقبة بن عامر مرفوعا. وقال بعد أن ساق بهذا السند أحاديث أخر: \" وهذه الأحاديث ينفرد بها حجاج عن ابن لهيعة، ولعلنا قد أتينا من قبل ابن لهيعة، لا من قبل الحجاج، فإن ابن لهيعة له أحاديث منكرات يطول ذكرها، وإذا روى حجاج هذا عن غير ابن لهيعة، فهو مستقيم إن شاء الله \". ونقل المناوي عن ابن الجوزي أنه قال: \" حديث لا يصح \". ولذلك جزم في \" التيسير \" بأن إسناده ضعيف.","vol":"4","page":135},{"text":"<span data-type=\"title\" id=toc-1643>١٦٣٢ </span>- \" إذا قالت المرأة لزوجها: ما رأيت منك خيرا قط، فقد حبط عملها \".\nموضوع.\nرواه ابن عساكر (١٦ / ١٤٠ / ١) عن سلام بن رزين (الأصل: رزيق) عن عمر بن سليم عن يوسف بن إبراهيم عن أنس عن عائشة مرفوعا. قلت: وهذا إسناد ساقط، آفته يوسف هذا، قال ابن حبان: \" يروي عن أنس ما ليس من حديثه، لا تحل الرواية عنه \". وقال البخاري: \" صاحب عجائب \". وسلام بن رزين، قال الذهبي: \" لا يعرف، وحديثه باطل \". ثم ساق له حديثا غير هذا بسنده الصحيح عن ابن مسعود، وقال:","vol":"4","page":135},{"text":"\" قال أحمد: هذا موضوع، هذا حديث الكذابين \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عدي وابن عساكر عن عائشة، وتعقبه المناوي في \" الفيض \" بقول ابن حبان المذكور في يوسف بن إبراهيم، ثم اقتصر في \" التيسير \" على قوله: \" إسناده ضعيف \"!\n<span data-type=\"title\" id=toc-1644>١٦٣٣ </span>- \" إذا مضى للنفساء سبع، ثم رأت الطهر، فلتغتسل ولتصل \".\nضعيف.\nأخرجه الدارقطني (٨٢) ومن طريقه البيهقي (١ / ٣٤٢): حدثنا أبو سهل بن زياد حدثنا أبو إسماعيل الترمذي حدثنا عبد السلام بن محمد الحمصي - ولقبه سليم -: حدثنا بقية بن الوليد: أنبأنا علي بن علي بن الأسود عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل عن النبي ﷺ به. قال سليم: فلقيت علي بن علي فحدثني عن الأسود عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل عن النبي ﷺ مثله. وقال الدارقطني: \" الأسود، هو ابن ثعلبة، شامي \". وأخرجه البيهقي أيضا، وكذا الديلمي (١ / ١ / ١٥٢) من طريق الحاكم - وهذا في المستدرك (١ / ١٧٦) -: حدثنا أبو سهل أحمد بن محمد بن عبد الله بن زياد النحوي ببغداد: حدثنا أبو إسماعيل محمد بن إسماعيل السلمي به، إلا أنه أسقط من الإسناد علي بن علي. وقال البيهقي:\n\" والأول أصح، وإسناده ليس بالقوي \". وتعقبه ابن التركماني بقوله: \" قلت: إن كان ذلك لأجل بقية فهو مدلس، وقد صرح بالتحديث، والمدلس إذا صرح بذلك فهو مقبول \".","vol":"4","page":136},{"text":"قلت: ليس ذلك لأجل بقية، فإن في الإسناد الذي رجحه البيهقي، أن سليما لقي علي بن علي شيخ بقية، فحدثه بالحديث، فبرئت عهدة بقية منه، ولزمت سلميا هذا، وهو السبب عندي في تضعيف البيهقي لإسناده، لأنه ليس بالمشهور كثيرا، حتى أن الحافظ ابن حجر خفي عليه حاله، فإنه أورده في \" اللسان \" قائلا: \" روى عن بقية ومحمد بن حرب والوليد بن مسلم وعبد الله بن سالم الأشعري وطبقتهم، روى عنه محمد بن عوف الحمصي وطبقته \". ولم يذكر فيه جرحا ولا تعديلا، وهذا عجيب منه، فإن ابن أبي حاتم قد أورده في \" الجرح والتعديل \" (٣ / ١ / ٤٨ - ٤٩) ووصفه بـ \" المعروف بسليم \" وزاد في شيوخه \" بشر بن شعيب \"، وذكر أن أباه روى عنه، وأنه قال: \" صدوق \". قلت: فمثله مما تطمئن النفس لحديثه، ويكون حسنا.\nثم استدركت فقلت: إنما ضعفه البيهقي من أجل الأسود بن ثعلبة الشامي، فقد قال فيه ابن المديني: \" لا يعرف \"، كما في \" الميزان \". وذكر له في \" التهذيب \" عن عبادة بن الصامت قال: \" علمت ناسا من أهل الصفة القرآن ... \" الحديث. وعنه عبادة بن نسي. قال ابن المديني: \" لا أحفظ عنه غير هذا الحديث \". قلت: ويستدرك عليهم هذا الحديث، فإنه ثابت الإسناد إليه، وقال الحاكم فيه: \" شامي معروف، والحديث غريب \"! ووافقه الذهبي. وهذا الحديث وإن تبين أنه لم يثبت إسناده إلى النبي ﷺ، فالعمل عليه عند أهل العلم، بل نقل الترمذي الإجماع على ذلك، فراجعه (١ / ٢٥٨) ولكن ينبغي أن لا يؤخذ بمفهو مه، فإنها إذا رأت الطهر قبل السبع اغتسلت وصلت أيضا، لأنه لا حد لأقل النفاس، على ما هو المعتمد عند أهل التحقيق.","vol":"4","page":137},{"text":"<span data-type=\"title\" id=toc-1645>١٦٣٤ </span>- \" أشد الناس عذابا يوم القيامة، عالم لم ينفعه علمه \".\nضعيف الإسناد جدا.\nأخرجه الطبراني في \" الصغير \" (١٠٣) من طريق عثمان بن مقسم البري عن سعيد المقبري عن أبي هريرة مرفوعا. وقال: \" لم يروه عن المقبري إلا عثمان البري \". قلت: وهو ضعيف جدا، قال ابن معين: \" ليس بشيء\n، هو من المعروفين بالكذب، ووضع الحديث \". كما في \" الميزان \"، وأطال في ترجمته، ثم ساق له هذا الحديث وقال الهيثمي (١ / ١٨٥): \" رواه الطبراني في الصغير وفيه عثمان البري، قال الفلاس: صدوق كثير الغلط، صاحب بدعة، ضعفه أحمد والنسائي والدارقطني \". وقال شيخه العراقي في أول كتابه \" المغني \": \" رواه الطبراني في \" الصغير \"، والبيهقي في \" شعب الإيمان \" عن أبي هريرة بإسناد ضعيف \". وكذلك ضعفه المنذري (١ / ٧٨) ورواه ابن عدي أيضا، كما في \" الجامع \" وقال الشارح المناوي: \" قال ابن حجر: غريب الإسناد والمتن \".\nثم قال المناوي: \" لكن للحديث أصل أصيل \". ثم ساق الحديث الماضي برقم (١٦١٧) بلفظ: \" إن أشد الناس عذابا يوم القيامة ... \" الحديث، وفيه: \" وعالم لا ينتفع بعلمه \". عزاه للحاكم ولم نجده، كما ذكرت هناك، فلعله لذلك لم يزد في \" التيسير \" على قوله: \" ضعفه المنذري وغيره \". والحديث أخرجه الدارمي (١ / ٨٢) موقوفا على أبي الدرداء بلفظ: \" إن من أشر الناس عند الله منزلة يوم القيامة، عالم لا ينتفع بعلمه \".","vol":"4","page":138},{"text":"وإسناده هكذا أخبرنا إسماعيل بن أبان عن ابن القاسم بن قيس قال: حدثنا يونس بن يوسف الحمصي: حدثنا أبو كبشة السلولي قال: سمعت أبا الدرداء يقول: فذكره. وهذا سند رجاله ثقات، غير ابن القاسم بن قيس فلم أعرفه، وأخشى أن يكون قد وقع في النسخة تحريف فإنها محرفة جدا، كما يظهر ذلك للناقد.\nوقد كان الشيخ زهري النجار - حفظه الله - قد كتب إلي من مصر أن الأستاذ أحمد محمد شاكر قال له: إنه يريد أن يطبع \" سنن الدارمي \" طبعة جيدة مصححة بقلمه، فلعله وفق لذلك. والحديث رواه الخطيب البغدادي أيضا في \" الكفاية في علم الرواية \" (٦ - ٧) وابن عبد البر في \" الجامع \" (١ / ١٦٢) من طريق عثمان بن مقسم المذكور.\n<span data-type=\"title\" id=toc-1646>١٦٣٥ </span>- \" كان يخرج يهريق الماء، فيتمسح بالتراب، فأقول: يا رسول الله! إن الماء قريب، فيقول: ما يدريني لعلي لا أبلغه \".\nضعيف جدا.\nأخرجه عبد الله بن المبارك في \" الزهد \" (٢٩٢): أخبرنا ابن لهيعة عن عبد الله بن هبيرة عن حنش عن ابن عباس مرفوعا به.\nقلت: وهذا إسناد ضعيف جدا، رجاله ثقات غير حنش هذا، واسمه الحسين بن قيس الرحبي، وهو متروك، كما في \" التقريب \". وهو إنما يروي عن ابن عباس بواسطة عكرمة، فهو منقطع أيضا إلا أن يكون سقط من الناسخ أوالطابع قوله: \" عن عكرمة \". والله أعلم.\nوأخرج الحاكم (١ / ١٨٠) والبيهقي (١ / ٢٢٤) من طريق محمد بن سنان القزاز: حدثنا عمرو بن محمد بن أبي رزين حدثنا هشام بن حسان عن عبيد الله بن عمر عن نافع عن ابن عمر: \" أن النبي ﷺ تيمم وهو ينظر إلى بيوت المدينة بمكان يقال له: مربد الغنم \". وقال الحاكم: \" حديث صحيح، تفرد به عمرو بن محمد بن أبي رزين، وهو صدوق، وقد أوقفه","vol":"4","page":139},{"text":"يحيى ابن سعيد الأنصاري وغيره عن نافع عن ابن عمر \". قلت: ووافقه الذهبي، وذلك من أوهامه، فإن عمرو بن محمد هذا، وإن كان صدوقا، فإن الراوي عنه القزاز متهم، وقد أورده الذهبي نفسه في \" الضعفاء والمتروكين \" وقال: \" كذبه أبو داود وابن خراش \". وقال الحافظ في \" التقريب \": \" ضعيف \". ولعله لذلك قال البيهقي: \" وليس بمحفوظ \". ثم أخرجه هو والحاكم من طرق عن نافع عن ابن عمر: \" أنه أقبل من الجرف، حتى إذا كان بالمربد تيمم، فمسح وجهه ويديه، وصلى العصر، ثم دخل المدينة، والشمس مرتفعة، فلم يعد الصلاة \". قال الشافعي: الجرف قريب من المدينة. ثم أخرج البيهقي (١ / ٢٣٣) من طريق الوليد بن مسلم قال: \" قيل لأبي عمرو - يعني: الأوزاعي -: حضرت الصلاة، والماء حائز عن الطريق أيجب علي أن أعدل إليه؟ قال: حدثني موسى بن يسار عن نافع عن ابن عمر أنه كان يكون في السفر، فتحضره الصلاة، والماء منه على غلوة أوغلوتين ونحو ذلك، ثم لا يعدل إليه \". وسنده صحيح. (فائدة): \" الغلوة \" بالفتح: قدر رمية سهم.\n<span data-type=\"title\" id=toc-1647>١٦٣٦ </span>- \" أحب البيوت إلى الله، بيت فيه يتيم مكرم \".\nضعيف جدا.\nأخرجه المخلص في \" الفوائد المنتقاة \" (١٩٩ - ٢٠٠) والعقيلي في \" الضعفاء \" (٣١) والطبراني في \" المعجم الكبير \" (٣ / ٢٠١ / ٢) وابن عدي في","vol":"4","page":140},{"text":"\" الكامل \" (١٧ / ١) والخرائطي في \" مكارم الأخلاق \" (٧٥) وابن بشران في \" الأمالي \" (١٥٢ / ٢) وأبو نعيم في \" الحلية \" (٦ / ٣٣٧) والقضاعي في \" مسند الشهاب \" (١٠٢ / ٢) والسلفي في \" الطيوريات \" (١٦٠ / ٢) من طريق إسحاق الحنيني: حدثنا مالك عن يحيى بن محمد بن طحلاء - وقال بعضهم: محمد بن عجلان - عن أبيه عن عمر قال: قال رسول الله ﷺ: فذكره. وقال أبو نعيم والعقيلي: \" تفرد به الحنيني عن مالك \". قلت: وهو إسحاق بن إبراهيم، متفق على ضعفه، كما قال الذهبي في \" الضعفاء \"، وقال في \" الميزان \": \" صاحب أوابد \". ثم ساق له أحاديث هذا منها. وقال العقيلي عقبه: \" لا أصل له \".\nثم روى عن البخاري أنه قال في الحنيني: \" في حديثه نظر \". وهذا من الإمام كناية عن أنه شديد الضعف عنده، كما هو معلوم. ومن هذا الوجه أخرجه البيهقي في \" الشعب \" بلفظ: \" أحب بيوتكم ... \". وقال: \" تفرد به إسحاق عن مالك \"، كما في \" الفيض \". ثم رأيت ابن أبي حاتم يذكر في \" العلل \" (٢ / ١٧٦) أنه سأل أباه عن هذا الحديث فقال: \" قال أبي: هذا حديث منكر \".","vol":"4","page":141},{"text":"<span data-type=\"title\" id=toc-1648>١٦٣٧ </span>- \" خير بيت في المسلمين، بيت فيه يتيم يحسن إليه، وشر بيت في المسلمين، بيت فيه يتيم يساء إليه \".\nضعيف.\nأخرجه عبد الله بن المبارك في \" الزهد \" (رقم ٦٥٤ - طبع الهند) وعنه ابن ماجة (٣٦٧٩) والبخاري في \" الأدب المفرد \" (١٣٧) من طريق يحيى بن أبي سليمان عن زيد بن أبي عتاب عن أبي هريرة عن النبي ﷺ به. قلت: وهذا إسناد ضعيف، يحيى هذا لين الحديث، كما في \" التقريب \"، ولذا أشار المنذري في \" الترغيب \" (٣ / ٢٣٠) إلى تضعيف الحديث، وقال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ١٨٤): \" وفيه ضعف \". وقال البوصيري في \" الزوائد \": \" في إسناده يحيى بن أبي سليمان، قال فيه البخاري: منكر الحديث\n. وقال أبو حاتم: مضطرب الحديث. وذكره ابن حبان في \" الثقات \"، وأخرج ابن خزيمة حديثه في \" صحيحه \"، وقال: في النفس من هذا الحديث شيء، فإني لا أعرف يحيى بعدالة ولا جرح، وإنما خرجت خبره، لأنه يختلف العلماء فيه \". قلت: قد ظهر للبخاري وأبي حاتم ما خفي على ابن خزيمة، فجرحهما مقدم على من عدله \". قلت: وهذا هو الحق، ولاسيما أن ابن حبان - الذي ذكره في \" الثقات \" (٣ / ٦٠٤ و٦١٠) - معروف بتساهله في التوثيق، كما نبه عليه الحافظ في مقدمة \" اللسان \".\nوذكرت نماذج من المجهولين الذين وثقهم في \" الرد على الشيخ الحبشي \"، فليراجعها من شاء.\n(تنبيه): هذا الحديث أورده الحافظ ابن كثير في \" تفسيره - الفجر \" من رواية ابن المبارك بسنده المتقدم، وسكت عنه، فتوهم الحلبيان من سكوته أنه صحيح عنده، ولذلك صححاه! فأورده كل منهما في \" مختصره\n\"، والأمر بخلاف ذلك، كما سبق التنبيه عليه مرة أوأكثر. والله المستعان.","vol":"4","page":142},{"text":"<span data-type=\"title\" id=toc-1649>١٦٣٨ </span>- \" إذا مدح المؤمن في وجهه، ربا الإيمان في قلبه \".\nضعيف.\nرواه الطبراني (١ / ٢٣ / ١): حدثنا محمد بن عمرو بن خالد الحراني: حدثني أبي: أخبرنا ابن لهيعة عن صالح بن أبي عريب عن خلاد بن السائب قال: دخلت على أسامة بن زيد فمدحني في وجهي، فقال: إنه حملني أن أمدحك في وجهك أني سمعت رسول الله ﷺ يقول: فذكره. ومن هذا الوجه أخرجه الحاكم (٣ / ٥٩٧) وسكت عنه، وكذا الذهبي. وهذا إسناد ضعيف، من أجل ابن لهيعة، فإنه سيء الحفظ، إلا من رواية العبادلة عنه، وهذه ليست منها. وشيخه صالح بن أبي عريب، قال ابن القطان: \" لا يعرف حاله \". وأما ابن\nحبان فذكره في \" الثقات \". وقال الحافظ: \" مقبول \". وفي \" مجمع الزوائد \" (٨ / ١١٩): \" رواه الطبراني، وفيه ابن لهيعة، وبقية رجاله وثقوا \". وقال الحافظ العراقي في \" تخريج الإحياء \" (١ / ٢٢٩ - طبعة دار المعرفة ببيروت): \" سنده ضعيف \". وقد روي الحديث عن أبي هريرة مرفوعا نحوه، ولكنه لا يثبت أيضا، وهو:","vol":"4","page":143},{"text":"<span data-type=\"title\" id=toc-1650>١٦٣٩ </span>- \" إذا علم أحدكم من أخيه خيرا، فليخبره، فإنه يزداد رغبة في الخير \".\nضعيف.\nرواه الدارقطني في \" العلل \" من رواية ابن المسيب عن أبي هريرة، وقال: \" لا يصح عن الزهري، وروي عن ابن المسيب مرسلا \". ذكره الحافظ العراقي في \" تخريج الإحياء \" (١ / ٢٢٩ - طبعة دار المعرفة ببيروت) وهو من\nالأحاديث التي فاتت \" الجوامع \": \" الكبير \" و\" الصغير \" و\" الزيادة عليه \" و\" الجامع الأزهر \"!!","vol":"4","page":143},{"text":"<span data-type=\"title\" id=toc-1651>١٦٤٠ </span>- \" إن الله من على قوم، فألهمهم الخير، فأدخلهم في رحمته، وابتلى قوما، فخذلهم وذمهم على أفعالهم، فلم يستطيعوا أن يرحلوا عما ابتلاهم به، فعذبهم، وذلك عدله فيهم \".\nضعيف.\nأخرجه الدارقطني في \" الأفراد \"، والديلمي في \" مسند الفردوس \" من حديث أبي هريرة كما في \" زوائد الجامع الصغير \". وهو في \" الأفراد \" (ج ٢ رقم ٤٦) وفي \" طبقات الأصبهانيين \" (ق ٧٦ / ١ - ٢)، و\" أخبار أصفهان \" (١ / ٣٢٦) من طريق سعيد بن عيسى الكريزي البصري: حدثنا أبو عمر الضرير حدثنا حماد بن زيد ويزيد بن زريع عن يونس بن عبيد عن ابن سيرين عن أبي هريرة سمع النبي ﷺ يقول: فذكره دون قوله: \" فخذلهم وذمهم على أفعالهم \"، وقال مكانها: \" ذكر كلمة \" وقال: \" غريب من حديث يونس بن عبيد عن محمد بن سيرين عن أبي هريرة، تفرد به أبو عمر الضرير، حفص بن عمر بهذا الإسناد، ولم نكتبه إلا من هذا الوجه \".\nقلت: وهذا إسناد كل من فوق الكريزي ثقات رجال الشيخين إلا هو، فقد قال الدارقطني: \" ضعيف \"، كما في \" الميزان \". وقال الحافظ في \" اللسان \": \" وهذا هو سعيد بن عثمان المتقدم \".\nوقال الذهبي هناك: \" حدث بأصبهان بمناكير \". وهذا أخذه من أبي نعيم في ترجمته. قلت: فهو علة هذا الإسناد.","vol":"4","page":144},{"text":"<span data-type=\"title\" id=toc-1652>١٦٤١ </span>- \" أرقاؤكم إخوانكم، فأحسنوا إليهم، استعينوهم على ما غلبكم، وأعينوهم على ما غلبوا \".\nضعيف.\nأخرجه البخاري في \" الأدب المفرد \" (١٩٠): حدثنا آدم قال: حدثنا شعبة قال: حدثنا أبو بشر قال: سمعت سلام بن عمرو يحدث عن رجل من أصحاب النبي ﷺ مرفوعا. ورجاله كلهم ثقات رجال البخاري في \" صحيحه \" غير سلام بن عمرو، قال الذهبي \" ما علمت حدث عنه سوى أبي بشر بن أبي وحشية \". قلت: وذكره مع ذلك ابن حبان في \" الثقات \" على قاعدته، وفي \" التقريب \" أنه: \" مقبول \". ومن طريقه أخرجه أحمد (٥ / ٣٧١) دون لفظة: \" أرقاؤكم \".\nوفي \" الصحيحين \" من حديث أبي ذر نحوه، لكن ليس فيه: \" استعينوهم على ما غلبكم \". وهو مخرج في \" الإرواء \" (٢١٧٦) .","vol":"4","page":145},{"text":"<span data-type=\"title\" id=toc-1653>١٦٤٢ </span>- \" مثل عروة - يعني: ابن مسعود الثقفي - مثل صاحب ياسين دعا قومه إلى الله فقتلوه \".\nضعيف.\nأخرجه الحاكم (٣ / ٦١٥ - ٦١٦) ومن طريقه البيهقي في \" دلائل النبوة \" (٥ / ٢٩٩) عن محمد بن عمرو بن خالد: حدثنا أبي حدثنا ابن لهيعة عن أبي الأسود عن عروة ابن الزبير قال: لما أتى الناس الحج سنة تسع، قدم\nعروة بن مسعود الثقفي عم المغيرة بن شعبة على رسول الله ﷺ، فاستأذن رسول الله ﷺ أن يرجع إلى قومه، فقال رسول الله ﷺ:","vol":"4","page":145},{"text":"\" إني أخاف أن يقتلوك \". قال: لو وجدوني نائما ما أيقظوني، فأذن له رسول الله ﷺ، فخرج إلى قومه مسلما، فقدم عشاء، فجاءته ثقيف، فدعاهم إلى الإسلام، فاتهموه وعصوه، وأسمعوه ما لم يكن يحتسب، ثم خرجوا من عنده، حتى إذا أسحروا وطلع الفجر، قام عروة في داره فأذن بالصلاة وتشهد، فرماه رجل من ثقيف بسهم فقتله، فقال رسول الله ﷺ: فذكره. قلت: وهذا إسناد مرسل ضعيف، ابن لهيعة ضعيف لاختلاطه بعد احتراق كتبه. ومحمد بن عمرو بن خالد، لم أجد له ترجمة. وروي مرسلا من طريق أخرى عند ابن أبي حاتم - كما في \" تفسير ابن كثير \" (٣ / ٥٦٨) - من طريق ابن جابر - هو محمد - عن عبد الملك - يعني: ابن عمير - قال: قال عروة بن مسعود الثقفي ﵁ للنبي ﷺ: ابعثني إلى قومي أدعوهم إلى الإسلام، فقال رسول الله ﷺ: \" إني أخاف أن يقتلوك \".. الحديث نحوه. قلت: وهذا كالذي قبله، ضعيف مع إرساله، فإن محمد بن جابر - وهو ابن سيار الحنفي اليمامي - ضعيف أيضا، قال الحافظ في \" التقريب \": \" صدوق، ذهبت كتبه، فساء حفظه وخلط كثيرا، وعمي فصار يلقن، ورجحه أبو حاتم على ابن لهيعة \". ورواه البيهقي عن موسى بن عقبة مرسلا أومعضلا.\nوذكره ابن إسحاق في \" السيرة \" بغير إسناد كما في \" سيرة ابن هشام \" (٤ / ١٩٤) . والحديث من الأحاديث الضعيفة التي أوردها الرفاعي في \" مختصره \" خلافا لالتزامه الذي نص عليه في مقدمته، بل صرح بتصحيحه في فهرسه الذي وضعه في آخر المجلد الثالث (ص ٤٤٠) !","vol":"4","page":146},{"text":"<span data-type=\"title\" id=toc-1654>١٦٤٣ </span>- \" استقيموا لقريش ما استقاموا لكم، فإن لم يفعلوا فضعوا سيوفكم عن عواتقكم، فأبيدوا خضراءهم \".\nضعيف.\nرواه أحمد (٥ / ٢٧٧) والخلال في \" مسائل الإمام أحمد \" (١ / ٧ / ٢ نسخة المتحف البريطاني) وأبو سعيد بن الأعرابي في \" معجمه \" (١٢٥ / ٢) وأبو نعيم في \" أخبار أصبهان \" (١ / ١٢٤) والطبراني في \" المعجم الصغير \" (ص ٣٩) والخطيب (١٢ / ١٤٧) والخطابي في \" الغريب \" (٧١ / ١) عن سالم بن أبي الجعد عن ثوبان مرفوعا، وزاد الطبراني وابن حبان في \" روضة العقلاء \" (ص ١٥٩): \" فإن لم تفعلوا، فكونوا حينئذ زراعين أشقياء، تأكلون من كد أيديكم \".\nوقال الخطابي. \" الخوارج ومن يرى رأيهم، يتأولونه في الخروج على الأئمة، ويحملون قوله: \" ما استقاموا لكم \" على العدل في السيرة، وإنما الاستقامة هاهنا، الإقامة على الإسلام، يقال: أقام واستقام بمعنى واحد، كما يقال: أجاب واستجاب، قال الله تعالى: \" ادعوني أستجب لكم \"، والمعنى استقيموا لهم ما أقاموا على الشريعة ولم يبدلوها \". ثم أيد هذا المعنى بأحاديث أخرى، منها قولهم: \" ... قالوا: يا رسول الله! أفلا نقاتلهم؟ قال: لا ما أقاموا الصلاة \".\nقلت: حديث ثوبان هذا، لا يصح من قبل إسناده، وابن أبي الجعد لم يسمع من ثوبان، فهو منقطع، فإذا ثبت ضعف الحديث، فلا حاجة إلى تكلف تأويله، لأنه يوهم صحته. وقال الخلال: \" قال حنبل: سمعت أبا عبد الله قال: الأحاديث خلاف هذا، قال النبي ﷺ: \" اسمع وأطع، ولولعبد مجدع \"، وقال: \" السمع والطاعة في عسرك ويسرك وأثرة عليك \"، فالذي يروى عن النبي ﷺ من الأحاديث خلاف حديث ثوبان، وما أدري ما وجهه؟ \". ثم روى الخلال:","vol":"4","page":147},{"text":"\" عن مهنا قال: سألت أحمد عن هذا الحديث؟ فقال: ليس يصح، سالم بن أبي الجعد لم يلق ثوبان. وسألته عن علي بن عابس يحدث عنه الحماني عن أبي فزارة عن أبي صالح مولى أم هانىء عن أم هانىء قالت: قال رسول الله ﷺ: مثل حديث ثوبان.. فقال: ليس يصح، هو منكر \". وكذا في \" المنتخب \" لابن قدامة المقدسي (١٠ / ٢٠٠ / ٢) .\n<span data-type=\"title\" id=toc-1655>١٦٤٤ </span>- \" أغبوا في العيادة \".\nضعيف جدا.\nرواه الخطيب في \" تاريخه \" (١١ / ٣٣٤) وعنه ابن عساكر (١١ / ٤١٩ / ٢) عن عقبة بن خالد السكوني عن موسى بن محمد بن إبراهيم عن أبيه عن جابر بن عبد الله مرفوعا.\nقلت: وسنده ضعيف جدا، موسى هذا، قال يحيى: \" ليس بشيء، ولا يكتب حديثه \". وقال الدارقطني: \" متروك \". وقال أبو حاتم: \" ضعيف الحديث، منكر الحديث، وأحاديث عقبة بن خالد عنه من جناية موسى، ليس لعقبة فيها جرم \". وقال ابن أبي حاتم في \" العلل \" (٢ / ٢٤١) عن أبيه: \" حديث منكر كأنه موضوع، وموسى ضعيف الحديث جدا، وأبوه محمد بن إبراهيم التيمي لم يسمع من جابر \". والحديث عزاه في \" الجامع \" لأبي يعلى، وزاد الشارح وابن أبي الدنيا، قال الحافظ العراقي: \" إسناده ضعيف \".","vol":"4","page":148},{"text":"<span data-type=\"title\" id=toc-1656>١٦٤٥ </span>- \" أغبوا العيادة، وخير العيادة أخفها، إلا أن يكون مغلوبا فلا يعاد، والتعزية مرة \".\nموضوع.\nرواه الخطيب في \" الموضح \" (٥ / ٢٣٥) عن أبي عصمة عن عبد الرحمن بن الحارث عن أبيه عن أنس بن مالك مرفوعا، وقال: \" أبو عصمة هذا هو نوح بن أبي مريم \". قلت: وضاع، معروف بالوضع، واعترف هو نفسه به. نسأل الله السلامة.","vol":"4","page":149},{"text":"<span data-type=\"title\" id=toc-1657>١٦٤٦ </span>- \" أغنى الناس حملة القرآن \".\nضعيف.\nرواه ابن عبد الهادي في \" هداية الإنسان \" (١٣٥ / ٢ - ١٣٦ / ١) من طريق أبي نعيم عن عيسى بن حرب الوسقندي: حدثنا أحمد بن عبد الوهاب حدثنا جنادة حدثنا الحارث بن النعمان قال: سمعت الحسن يحدث قال: أتيت أبا ذر بالربذة، فأنشأ يحدث عن النبي ﷺ أنه قال لأصحابه: \" أي الناس أغنى؟ قالوا: أبو سفيان، وقال آخر: عبد الرحمن بن عوف، وقال آخر: عثمان بن عفان، فقال رسول الله ﷺ: \" لا ولكن.. \" فذكره. قلت: وهذا سند ضعيف من أجل الحارث بن النعمان، وهو الليثي الكوفي، ضعيف كما في \" التقريب \".\nوعيسى بن حرب الوسقندي، لم أجد من ترجمه. والوسقندي - بالفتح ثم السكون وفتح القاف وسكون النون ودال - نسبة إلي وسقند من قرى الري كما في \" معجم البلدان \"، وقد فاتت هذه النسبة على السمعاني فلم يوردها في كتابه، ولا استدركها عليه ابن الأثير في \" لبابه \"!! والحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر عن أبي ذر، وعن أنس، وبيض له المناوي في \" الفيض \"، فلم يتكلم على إسناده بشيء! وأما في \" التيسير \" فجزم بضعف إسناده.","vol":"4","page":149},{"text":"<span data-type=\"title\" id=toc-1658>١٦٤٧ </span>- \" افرشوا لي قطيفتي في لحدي، فإن الأرض لم تسلط على أجساد الأنبياء \".\nضعيف.\nأخرجه ابن سعد في \" الطبقات \" (ج ٢ ق ٢ ص ٧٥): أخبرنا حماد بن خالد الخياط عن عقبة بن أبي الصهباء قال: سمعت الحسن يقول: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد صحيح، لكنه مرسل، فإن الحسن هو البصري، والشطر الثاني من الحديث صحيح له شاهد، بل شواهد، فانظر الترغيب (٢ / ٢٨١ - ٢٨٢) .","vol":"4","page":150},{"text":"<span data-type=\"title\" id=toc-1659>١٦٤٨ </span>- \" نصف ما يحفر لأمتي من القبور من العين \".\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٤ / ١٥٥ / ٣٩٩) من طريق علي بن عروة عن عبد الملك عن داود بن أبي عاصم عن أسماء بنت عميس قالت: سمعت رسول الله ﷺ يقول: فذكره. قلت: وهذا موضوع، آفته ابن عروة هذا، قال الهيثمي في \" المجمع \" (٥ / ١٠٦)، والسخاوي في \" المقاصد \": \" وهو كذاب \". قلت: وهو مما سود به السيوطي \" الجامع الصغير \"! وانظر \" الصحيحة \" (٧٤٧) .","vol":"4","page":150},{"text":"<span data-type=\"title\" id=toc-1660>١٦٤٩ </span>- \" أكرموا أولادكم، وأحسنوا أدبهم \".\nضعيف جدا.\nرواه ابن ماجة (٣٦٧١) والعقيلي في \" الضعفاء \" (ص ٧٦) وأبو محمد المخلدي في \" الفوائد \" (٢٨٩ / ٢) والخطيب (٨ / ٢٨٨) وابن عساكر (٦ / ٨ / ٢ و٧ / ١٦١ / ٢) عن سعيد بن عمارة عن صفوان: حدثنا الحارث بن النعمان ابن أخت سعيد بن جبير قال: سمعت أنس بن مالك يقول: فذكره مرفوعا. قلت: وهذا سند ضعيف جدا، الحارث، روى العقيلي عن البخاري أنه قال فيه:","vol":"4","page":150},{"text":"\" منكر الحديث \". وساق له هذا الحديث. وسعيد بن عمارة قال الأزدي: \" متروك \". وقال ابن حزم: \" مجهول \". وقال الحافظ في \" التقريب \": \" ضعيف \". وأما الذهبي فقال في \" الميزان \": \" جائز الحديث \"! والأقرب قوله في \" الكاشف \": \" مستور \".\n<span data-type=\"title\" id=toc-1661>١٦٥٠ </span>- \" الزموا الجهاد تصحوا وتستغنوا \".\nضعيف جدا.\nرواه ابن عدي (٣٤ / ١) عن بشر بن آدم: حدثنا صالح بن موسى عن سهيل عن أبيه عن أبي هريرة مرفوعا. وقال: \" بشر بن آدم، قال ابن معين: \" لا أعرفه \". ولم أر له حديثا منكرا جدا \". قلت: هو من شيوخ البخاري في \" صحيحه \"، ووثقه جماعة، وفي \" التقريب \": إنه صدوق. وإنما علة الحديث شيخه صالح بن موسى، وهو الطلحي، وهو متروك كما في \" التقريب \"، فالسند ضعيف جدا، فقول المناوي: إنه \" ضعيف \" فقط، قصور. ثم رأيت ابن أبي حاتم قد ذكر الحديث في \" العلل \" (١ / ٣٢٠) من هذا الوجه وقال: \" قال أبي: هذا حديث باطل، وصالح الطلحي ضعيف الحديث \".","vol":"4","page":151},{"text":"<span data-type=\"title\" id=toc-1662>١٦٥١ </span>- \" اللهم إني أعوذ بك من غلبة الدين وغلبة العدوومن بوار الأيم ومن فتنة المسيح الدجال \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ١٣٩ / ١) وفي \" الصغير \" (ص ٢١٨) وعنه الضياء المقدسي في \" المختارة \" (٦٦ / ٨٣ / ١) والدارقطني في \" الأفراد \" (٢ رقم ١٥ - نسختي) والخطيب في \" التاريخ \" (١٢ / ٤٥٠) من طرق عن عباد بن زكريا الصريمي: حدثنا هشام بن حسان عن عكرمة عن ابن عباس قال: \" كان رسول الله ﷺ يقول.... \" فذكره، وقال الدارقطني: \" غريب من حديث هشام بن حسان عن عكرمة عن ابن عباس، تفرد به عباد بن زكريا، ولم يروه عنه غير أبي يوسف القلوسي \". قلت: قد رواه غيره عنه، كما أشرنا إلى ذلك، فعلة الحديث إنما هو الصريمي، ولم أجد له ترجمة. وقال الهيثمي (١٠ / ١٤٣): \" ولم أعرفه، وبقية رجاله رجال الصحيح \".\n(تنبيه): إنما أوردت الحديث من أجل جملة البوار، وإلا فسائره صحيح، في \" الصحيحين \" وغيرهما، فانظر \" غاية المرام \" (٣٤٧) .","vol":"4","page":152},{"text":"<span data-type=\"title\" id=toc-1663>١٦٥٢ </span>- \" لولا أن بني إسرائيل استثنوا، فقالوا: \" وإنا إن شاء الله لمهتدون \" ما أعطوا، ولكن استثنوا \".\nضعيف.\nأخرجه تمام الرازي في \" الفوائد \" (١١ / ٢) عن سرور بن المغيرة بن أخي منصور بن زاذان الواسطي عن عباد بن منصور الناجي عن الحسن عن ابن رافع عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف، عباد بن منصور، مدلس وكان تغير بآخرة. وسرور بن المغيرة، تكلم فيه الأزدي، وذكره ابن حبان في \" الثقات \"، وقال \" روى عنه أبو سعيد الحداد الغرائب \". والمعروف في الحديث الوقف، كذلك رواه غير واحد، كما تراه في \" الدر المنثور \".","vol":"4","page":152},{"text":"<span data-type=\"title\" id=toc-1664>١٦٥٣ </span>- \" ائتزروا كما رأيت الملائكة تأتزر عند ربها إلى أنصاف سوقها \".\nموضوع.\nرواه الطبراني في \" الأوسط \" من حديث عبد الله بن عمرو مرفوعا، وفيه المثنى ابن الصباح، وثقه ابن معين وضعفه أحمد وجمهو ر الأئمة حتى قيل: إنه متروك، ويحيى بن السكن ضعيف جدا. كذا في \" مجمع الزوائد \" (٥ / ١٢٣) . وأورده السيوطي في \" الجامع \" من رواية الديلمي في \" مسند الفردوس \" عن عمرو بن شعيب عن أبيه عن جده. وذكر المناوي أنه من حديث عمران القطان عن المثنى بن الصباح عن عمرو به. ثم ذكر أن الديلمي خرجه من طريق الطبراني، فلو عزاه المؤلف إليه كان أولى.\nوالحديث أورده الغماري في \" المغير على الأحاديث الموضوعة في الجامع الصغير \"، وهو أول حديث فيه، ولوائح الوضع عليه ظاهرة.\nثم وقفت على سند الحديث في \" مختصر الديلمي \" للحافظ (١ / ١ / ٤٦)، فإذا هو من طريق ابن السني - لا الطبراني - بسنده عن يحيى بن السكن عن عمران القطان به. وقال الحافظ: \" قلت: المثنى ضعيف \". وأقول: إعلاله بيحيى بن السكن - وهو البصري - أولى لأنه لم يوثق، بل قال أبو الوليد (النيسابوري): \" يكذب \"، وقال صالح جزرة: \" لا يساوي فلسا \". كما في \" تاريخ الخطيب \" (١٤ / ١٤٦) .","vol":"4","page":153},{"text":"<span data-type=\"title\" id=toc-1665>١٦٥٤ </span>- \" بردوا طعامكم يبارك لكم فيه \".\nمنكر.\nرواه ابن عدي (٤٠ / ٢) عن بزيع بن عبد الله الخلال: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعا. قلت: كذا وقع في الأصل: \" بزيع بن عبد الله الخلال \" وابن عدي إنما ساقه في جملة أحاديث ذكرها في ترجمة بزيع بن حسان الخصاف، فلا أدري هل تحرف اسمه في سند هذا الحديث على الناسخ، أم كذلك الرواية فيه؟ والراجح عندي الأول، ثم قال ابن عدي:","vol":"4","page":153},{"text":"\" وهذه الأحاديث عن هشام بن عروة بهذا الإسناد مع أحاديث أخر - يروي ذلك كله بزيع أبو الخليل -\nمناكير كلها لا يتابعه عليها أحد \". والحديث أورده السيوطي في \" الجامع \" من رواية ابن عدي، ولم يتكلم المناوي على سنده بشيء، فكأنه لم يطلع عليه. وأما في \" التيسير \" فجزم بضعف إسناده، فكأن ذلك منه بناء على تفرد ابن عدي به، وهو أسوأ مما قال، كما ستعرف من حال راويه، وكما سبق التصريح به تحت الحديث المتقدم (١٥٨٧) . وبزيع بن حسان هذا أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" متروك \".\n<span data-type=\"title\" id=toc-1666>١٦٥٥ </span>- \" من سره أن ينجوفليلزم الصمت \".\nضعيف.\nرواه العقيلي في \" الضعفاء \" (٢٨٣) عن سليمان بن عمر بن يسار قال: حدثني أبي عن ابن أخي الزهري قال: حدثنا الزهري عن أنس بن مالك مرفوعا. وقال: \" لا يتابع عليه عمر بن سيار، وإنما يعرف بالوقاصي واسمه عثمان بن عبد الرحمن الزهري، ليس هو من حديث ابن أخي الزهري، وقد حدث عمر بن سيار هذا عن ابن أخي الزهري بما لا يعرف عنه ولا يتابع عليه، وقد روي في الصمت أحاديث بأسانيد جياد بغير هذا اللفظ \". قلت: من ذلك حديث: \" من صمت نجا \". وهو مخرج في \" الصحيحة \" (٥٣٦) .\nوانظر إن شئت \" الترغيب \" (٤ / ٢ - ١١) . وقال الذهبي في عمر هذا: \" ليس بالمتين \". قلت: ابنه سليمان لم أعرفه. وحديث الوقاصي أخرجه تمام في \" الفوائد \" (١٥ / ١) والقضاعي (٣٠ / ٢) عن محمد بن إسماعيل بن أبي فديك عن عمر بن حفص عنه عن الزهري به.","vol":"4","page":154},{"text":"وأورده ابن أبي حاتم في \" العلل \" (٢ / ٢٣٩) من هذا الوجه، وقال: \" قال أبي: عمر بن حفص مجهول، وهذا الحديث باطل \". قلت: وآفته عثمان بن عبد الرحمن وهو الزهري الوقاصي متهم بالوضع. ونسبه الهيثمي في \" المجمع \" (١٠ / ٢٩٨) لأبي يعلى والطبراني، وأعله بالوقاصي.\n<span data-type=\"title\" id=toc-1667>١٦٥٦ </span>- \" نهى أن يخصى أحد من بني آدم \".\nباطل.\nرواه تمام في \" الفوائد \" (٢٣ / ١) وابن عدي (٣٣٦ / ٢) وابن عساكر (١٧ / ١٣٣ / ١) عن أبي عمران موسى بن الحسن السقلي: حدثنا معاوية بن عطاء بن رجاء ابن بنت أبي عمران الجوني: حدثنا سفيان عن منصور عن إبراهيم عن الأسود عن عبد الله مرفوعا.\nورواه الطبراني (٣ / ٦٨ / ١): حدثنا أحمد بن داود المكي: أخبرنا معاوية بن عطاء الخزاعي به، وعلقه العقيلي في \" الضعفاء \" (٤١٤) وقال: \" وهذا باطل لا أصل له \". وقال في معاوية هذا: \" في حديثه مناكير وما لا يتابع على أكثره \". وقال ابن عدي: \" وهذا عن الثوري باطل \". وقال الهيثمي في \" مجمع الزوائد \" (٦ / ٢٥٠) وأقره المناوي: \" رواه الطبراني، وفيه معاوية بن عطاء الخزاعي، وهو ضعيف \".","vol":"4","page":155},{"text":"<span data-type=\"title\" id=toc-1668>١٦٥٧ </span>- \" إن الذي يسجد قبل الإمام ويرفع رأسه قبله، إنما ناصيته بيد الشيطان \".\nضعيف.\nأخرجه تمام في \" الفوائد \" (٢٩ / ١) وعنه ابن عساكر في \" تاريخ دمشق \" (٢ / ١٨٦ / ١) من طريق زهير بن عباد: حدثنا أبو عمر حفص بن ميسرة عن محمد بن عجلان عن أبيه عن أبي هريرة أن النبي ﷺ قال: فذكره.","vol":"4","page":155},{"text":"قلت: وهذا إسناد ضعيف، زهير بن عباد قال ابن حبان: \" يخطيء ويخالف \". وقال ابن عبد البر: \" ضعيف \". وقد خولف في إسناده، فقال أبو سعد الأشهلي: حدثني محمد بن عجلان عن محمد بن عمرو بن علقمة عن مليح بن عبد الله الخطمي عن أبي هريرة به مرفوعا. أخرجه الطبراني في \" الأوسط \" (١ / ٣١ / ١) . قلت: وأبو سعد هذا لم أعرفه، وكذلك مليح بن عبد الله، ولعلهما في \" ثقات ابن حبان \"، فقد قال المنذري في \" الترغيب \" (١ / ١٨١) وتبعه الهيثمي في \" المجمع \" (٢ / ٧٨): \" رواه البزار والطبراني في \" الأوسط \" وإسناده حسن \".\nكذا قالا! وقد أخرجه مالك في \" الموطأ \" (١ / ٩٢ / ٥٧) عن محمد بن عمرو بن علقمة به موقوفا على أبي هريرة. قال الحافظ في \" الفتح \" (٢ / ١٤٦): \" وهو المحفوظ \".\nثم وقفت على إسناد البزار في \" كشف الأستار \" (٤٧٥)، فإذا هو من طريق عبد العزيز بن محمد عن محمد بن عمرو به. فتأكدت من خطأ زهير في إسناده المتقدم، لمتابعة عبد العزيز - وهو الدراوردي - لابن عجلان، وتبينت أن رواية البزار كرواية الطبراني من حيث إن مدارهما على مليح بن عبد الله، وقد ذكر البزار عقبها أنه ما روى عن أبي هريرة غير هذا. قلت: كأنه يشير إلى قلة حديثه، ولم يذكره ابن أبي حاتم (٤ / ١ / ٣٦٧) إلا برواية محمد بن عمرو هذه، وكذلك ابن حبان في \" ثقاته \" (٥ / ٤٥٠) الأمر الذي يدل على جهالته، ويمنع من تحسين إسناده، مع وقف مالك إياه.","vol":"4","page":156},{"text":"<span data-type=\"title\" id=toc-1669>١٦٥٨ </span>- \" الويل كل الويل لمن ترك عياله بخير، وقدم على ربه بشر \".\nموضوع.\nرواه القضاعي في \" مسند الشهاب \" (٢٤ / ١) عن إبراهيم بن أحمد بن بشير العسكري قال: أخبرنا قتادة بن الوسيم أبو عوسجة الطائي قال: أخبرنا عبيد بن آدم العسقلاني قال: أخبرنا أبي قال: أخبرنا ابن أبي ذئب عن نافع عن ابن عمر مرفوعا.\nقلت: وإبراهيم هذا وشيخه قتادة مجهولان، وقد ساق الحديث الذهبي في ترجمة قتادة ابن الوسيم، ثم قال: \" هذا وإن كان معناه حقا، فهو موضوع، رواه عن قتادة إبراهيم بن أحمد العسكري، مجهول مثله \". وأقره الحافظ في \" اللسان \".\nوالحديث عزاه في \" الجامع الصغير \" للديلمي في \" مسند الفردوس \" عن ابن عمر. وأعله المناوي بما نقلته عن \" الميزان \" و\" اللسان \". وهو خطأ، لأن إسناده غير إسناد القضاعي، فإن الديلمي أخرجه (٣ / ١٤٤) عن محمد بن الحسين القطان بسنده الصحيح عن عبيد الله بن عمر عن نافع به، لم يرفعه.\nقلت: والقطان - وهو ابن شهريار - اتهمه ابن ناجية بالكذب، وقال الدارقطني: \" ليس به بأس \": كما في \" تاريخ الخطيب \" (٢ / ٢٣٢) ودونه من لم أعرفه.","vol":"4","page":157},{"text":"<span data-type=\"title\" id=toc-1670>١٦٥٩ </span>- \" أول الأرضين خرابا، يسراها ثم يمناها \".\nضعيف.\nرواه تمام في \" الفوائد \" (٤٨ / ١) وابن جميع في \" معجمه \" (٢٥٨) وابن عساكر (١٥ / ٣٦ / ٢ و٢٥٦ / ٢) عن حفص بن عمر بن الصباح الرقي - سنجة -: حدثنا أبو حذيفة موسى بن مسعود حدثنا سفيان الثوري عن إسماعيل بن أبي خالد عن قيس بن أبي حازم عن جرير بن عبد الله مرفوعا.\nوكذا رواه الطبراني في \" الأوسط \" (٣٦٦٣ - بترقيمي) . قلت: وهذا إسناد ضعيف، حفص بن عمر هذا فيه ضعف، قال الذهبي في \" الميزان \": \" شيخ معروف، من كبار مشيخة الطبراني، مكثر عن قبيصة وغيره، قال أبو أحمد","vol":"4","page":157},{"text":"الحاكم: حدث بغير حديث لم يتابع عليه \".\nوذكره ابن حبان في \" الثقات \"، وقال: \" ربما أخطأ \". وبقية رجال الإسناد ثقات رجال البخاري، غير أن أبا حذيفة هذا، قد تكلم فيه من قبل حفظه، ولذلك أورده الذهبي في \" الضعفاء والمتروكين \" وقال: \" لينه الإمام أحمد، وقال ابن خزيمة: لا أحدث عنه \". وقال في \" الميزان \": \" أحد شيوخ البخاري، صدوق إن شاء الله، يهم، تكلم فيه أحمد، وضعفه الترمذي.. \". ولهذا قال الحافظ في \" التقريب \": \" صدوق، سيء الحفظ، وكان يصحف \". قلت: فهو علة الحديث، إن سلم من الرقي.\nوالحديث عزاه السيوطي لابن عساكر فقط! فتعقبه المناوي بقوله: \" وقضية صنيع المصنف أنه لم يره مخرجا لأحد من المشاهير الذين وضع لهم الرموز، وهو غفلة، فقد رواه الطبراني وأبو نعيم والديلمي وغيرهم باللفظ المزبور عن جرير المذكور \". ولم يتكلم على إسناده بشيء، وقال الهيثمي في \" المجمع \" (٧ / ٢٨٩): \" رواه الطبراني في \" الأوسط \"، وفيه حفص بن عمر بن صباح الرقي، وثقه ابن حبان، وبقية رجاله رجال الصحيح \". كذا قال، ولم يتنبه لما قيل في أبي حذيفة! وقد أخرجه أبو نعيم في \" الحلية \" (٧ / ١١٢) من طريق الطبراني بلفظ: \" أسرع الأرض خرابا يسراها ثم يمناها \". وقال: \" غريب من حديث الثوري، لم نكتبه عاليا إلا من حديث أبي حذيفة \".\nثم إن ظاهر الحديث منكر عندي، لأن الأرض كروية قطعا، كما تدل عليه الحقائق العلمية، ولا تخالف الأدلة الشرعية، خلافا لمن يماري في ذلك، وإذا كان الأمر كذلك","vol":"4","page":158},{"text":"فأين يمنى الأرض ويسراها؟! فهما أمران نسبيان كالشرق والغرب تماما.\n<span data-type=\"title\" id=toc-1671>١٦٦٠ </span>- \" الصلاة نور المؤمن \".\nضعيف.\nرواه أبو سعيد الأشج في \" حديثه \" (٢١٥ / ٢): حدثنا أبو خالد (يعني: الأحمر) عن عيسى بن ميسرة عن أبي الزناد عن أنس مرفوعا. ومن طريق الأشج رواه المخلص في \" الفوائد المنتقاة \" (١ / ٢٤ / ١) وكذا تمام (٨٢ / ١) ورواه أبو عروبة الحراني في \" جزئه \" (١٠١ / ١) والخطيب في \" الموضح \" (١ / ٨٣) وكذا أبو يعلى في \" مسنده \" (١٧٨ / ٢) والبيهقي في \" الشعب \" (٢ / ٢٨٦ / ١) وابن نصر في \" الصلاة \" (٣٠ / ٢) عن أبي خالد به. قلت: وهذا إسناد ضعيف جدا، عيسى بن ميسرة، هو الحناط أبو موسى الغفاري متروك كما في \" التقريب \". لكن أخرجه ابن نصر من طريق واقد بن سلامة عن الرقاشي عن أنس. والرقاشي وواقد ضعيفان. والحديث عزاه في \" الجامع الصغير \" للقضاعي وابن عساكر فقط! وتعقبه المناوي بقوله: \" ورواه عنه أبو يعلى والديلمي باللفظ المزبور، فلوعزاه إليهما لكان أولى. قال العامري في \" شرح الشهاب \": صحيح \". كذا قال! وكأنه يعني صحيح المعنى، وفي \" صحيح مسلم \" من حديث أبي مالك الأشعري: \" الطهور شطر الإيمان و... والصلاة نور، والصدقة برهان و... \".","vol":"4","page":159},{"text":"<span data-type=\"title\" id=toc-1672>١٦٦١ </span>- \" السلطان ظل الله في الأرض \".\nمنكر.\nرواه الخطابي في \" غريب الحديث \" (١٥٥ / ١) من طريق العباس الترقفي: أخبرنا سعيد بن عبد الملك الدمشقي أخبرنا الربيع بن صبيح عن الحسن عن أنس مرفوعا. وقال:","vol":"4","page":159},{"text":"\" معنى الظل العز والمنعة ... \".\nقلت: وهذا إسناد ضعيف، سعيد بن عبد الملك الدمشقي، الظاهر أنه أخو سليمان بن عبد الملك ويزيد بن عبد الملك، ترجمه ابن أبي حاتم (٢ / ١ / ٤٤ - ٤٥) ولم يذكر فيه جرحا ولا تعديلا. والربيع بن صبيح، ضعيف لسوء حفظه. وذكره ابن أبي حاتم في \" العلل \" (٢ / ٤٠٩) من طريق أبي عون بن أبي ركبة، وفي رواية: عون بن أبي ركبة عن غيلان بن جرير عن أنس مرفوعا. وقال: \" حديث منكر، وابن أبي ركبة مجهول \".\nقلت: وأورده السيوطي في \" الجامع \" من رواية أبي الشيخ عن أنس بزيادة: \" فإذا دخل أحدكم بلدا ليس به سلطان، فلا يقيمن به \". وبيض له المناوي فلم يتكلم على إسناده بشيء، والظاهر أنه لا يتعدى أحد السندين\nالسابقين.\n<span data-type=\"title\" id=toc-1673>١٦٦٢ </span>- \" السلطان ظل الله في الأرض، فمن أكرمه أكرمه الله، ومن أهانه أهانه الله \".\nضعيف.\nرواه ابن أبي عاصم في \" السنة \" (٩٩ / ٢) عن سلم بن سعيد الخولاني: حدثنا حميد بن مهران عن سعد بن أوس عن زياد بن كسيب عن أبي بكرة مرفوعا.\nقلت: وهذا إسناد ضعيف، زياد بن كسيب مجهول الحال كما تقدم (١٤٦٥) .\nوسلم بن سعيد الخولاني لم أجد من ترجمه، وقد توبع من جماعة على رواية الحديث دون طرفه الأول، وقد مضى في المكان المشار إليه. والحديث عزاه السيوطي للطبراني في \" الكبير \"، والبيهقي في \" الشعب \" عن أبي بكرة، وقال المناوي: \" وفيه سعد بن أوس فإن كان هو العبسي، فقد ضعفه الأزدي، وإن كان البصري،","vol":"4","page":160},{"text":"فضعفه ابن معين. ذكرهما الذهبي في \" الضعفاء \" \". قلت: هو البصري قطعا، فقد جاء منسوبا في بعض الطرق العبدي، وهو البصري، وهو صدوق له أغاليط كما قال الحافظ، والظن أنه لا دخل له في الحديث وإنما علته من شيخه زياد بن كسيب كما سبق. وقد توبع في الجملة الثانية، فأوردتها في \" الصحيحة \" (٢٢٩٧) وحسنته\nفي \" الظلال \" (١٠١٧ - ١٠١٨) .\n<span data-type=\"title\" id=toc-1674>١٦٦٣ </span>- \" السلطان ظل الله في الأرض، يأوي إليه الضعيف، وبه ينتصر المظلوم، ومن أكرم سلطان الله ﷿ في الدنيا، أكرمه الله يوم القيامة \".\nضعيف.\nرواه أبو محمد بن يوسف في \" جزء من الأمالي \" (١٤٣ / ١) ومن طريقه ابن النجار (١٠ / ١٠١ / ٢) عن أحمد بن عبد الرحمن بن وهب: حدثني عمي عبد الله بن وهب عن ابن شهاب الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات رجال مسلم، إلا أن أحمد بن عبد الرحمن هذا، قد طعنوا فيه، ولذلك أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" شيخ مسلم، قال ابن عدي: رأيت شيوخ مصر مجمعين على ضعفه، حدث بما لا أصل له \". وساق له الذهبي في \" الميزان \" أحاديث أنكرت عليه، منها حديث\nله من روايته عن عمه ابن وهب بسنده الصحيح إلى ابن عمر مرفوعا، وقال: \" فهذا موضوع على ابن وهب \". والحديث عزاه السيوطي في \" الجامع \" لابن النجار فقط، وبيض له المناوي، فلم يتكلم على إسناده بشيء! هذا في \" الفيض \"، وأما في \" التيسير \"، فقال: \" إسناده ضعيف \".","vol":"4","page":161},{"text":"<span data-type=\"title\" id=toc-1675>١٦٦٤ </span>- \" السلطان ظل الله في الأرض، فإن أحسنوا فلهم الأجر وعليكم الشكر، وإن أساءوا فعليكم الصبر وعليهم الإصر، لا يحملنكم إساءته على أن تخرجوا من طاعته، فإن الذل في طاعة الله، خير من خلود في النار، لولاهم ما صلح الناس \".\nضعيف جدا.\nرواه أبو نعيم في \" فضيلة العادلين من الولاة \" (٢٢٧ / ٢) عن عمرو بن عبد الغفار عن الحسن بن عمرو الفقيمي عن سعيد بن معبد الأنصاري وعبد الله بن عبد الرحمن بن أبي طوالة عن سالم بن عبد الله بن عمر عن أبيه عن عمر بن الخطاب قال: قلت: يا رسول الله! أخبرني عن هذا السلطان الذي ذلت له الرقاب، وخضعت له الأجساد ما هو؟ قال: \" هو ظل الله ... \".\nقلت: وهذا إسناد ضعيف جدا، آفته عمرو بن عبد الغفار وهو الفقيمي، قال ابن عدي في \" الكامل \" (٢٧٥ / ١): \" ليس بالثبت في الحديث، حدث بالمناكير في فضائل علي وغيره، وهو متهم إذا روى شيئا من الفضائل، وكان السلف يتهمونه بأنه يضع في فضائل أهل البيت، وفي مثالب غيرهم \".","vol":"4","page":162},{"text":"<span data-type=\"title\" id=toc-1676>١٦٦٥ </span>- \" أسد الأعمال ذكر الله على كل حال والإنصاف من نفسك ومواساة الأخ في المال \".\nضعيف.\nرواه ابن المبارك في \" الزهد \" (١٨٩ / ١ من الكواكب ٥٧٥ ورقم ٧٤٤ - طبع الهند) وابن أبي شيبة في \" المصنف \" (١٣ / ٢٣٠ / ١٦١٨٧) وهناد في \" الزهد \" (٢ / ٥٠٩ / ١٠٤٨) عن حجاج بن أرطاة عن أبي جعفر مرفوعا. قلت: وهذا إسناد ضعيف، فإنه مع إرساله، الحجاج مدلس وقد عنعنه.","vol":"4","page":162},{"text":"والحديث أورده السيوطي في \" الجامع \" بنحوه، من رواية ابن المبارك وهناد والحكيم عن أبي جعفر مرسلا، وأبي نعيم في \" الحلية \" عن علي موقوفا. ولم يتكلم المناوي على إسناد المرسل بشيء، وأما الموقوف فأعله بقوله: \" وفيه إبراهيم بن ناصح، عده الذهبي في \" الضعفاء \" قال أبو نعيم: متروك الحديث. ومن ثم رمز لضعفه \".\n<span data-type=\"title\" id=toc-1677>١٦٦٦ </span>- \" بادروا بالأعمال سبعا، هل تنتظرون إلا مرضا مفسدا وهرما مفندا أوغنى مطغيا أوفقرا منسيا، أوموتا مجهزا، أوالدجال، فشر منتظر، أوالساعة، والساعة أدهى وأمر \".\nضعيف.\nرواه الترمذي (٣ / ٢٥٧) والعقيلي في \" الضعفاء \" (٤٢٥) وابن عدي (٣٤١ / ١) عن محرز بن هارون قال: سمعت الأعرج يحدث عن أبي هريرة مرفوعا.\nوقال العقيلي: \" محرز بن هارون، قال البخاري: \" منكر الحديث \"، وقد روي هذا الحديث بغير هذا الإسناد من طريق أصلح من هذا \". وقال الترمذي: \" هذا حديث غريب حسن \".\nكذا قال، ولعله يعني الحسن لغيره للطريق التي أشار إليها العقيلي، وهو ما أخرجه الحاكم (٤ / ٣٢١) من طريق عبد الله عن معمر عن سعيد المقبري عن أبي هريرة عن النبي ﷺ قال: \" ما ينتظر أحدكم إلا غنى مطغيا ... \" الحديث، مثله دون قوله: \" بادروا بالأعمال سبعا \". وقال: \" صحيح على شرط الشيخين \". ووافقه الذهبي، وهو كما قالا في ظاهر السند،","vol":"4","page":163},{"text":"ولكني قد وجدت له علة خفية، فإن عبد الله الراوي له عن معمر هو عبد الله بن المبارك، وقد أخرجه في كتابه \" الزهد \" وعنه البغوي في \" شرح السنة \" بهذا الإسناد إلا أنه قال: \" أخبرنا معمر بن راشد عمن سمع المقبري يحدث عن أبي هريرة ... \". فهذا يبين أن الحديث ليس من رواية معمر عن المقبري، بل بينهما رجل لم يسم. ويؤيد ذلك أنهم لم يذكروا في شيوخ معمر المقبري ولا في الرواة عن هذا معمرا، ولوكان ذلك معروفا لذكروه لجلالة كل منهما، فهذا الرجل المجهول هو علة هذا السند. والله أعلم.\n<span data-type=\"title\" id=toc-1678>١٦٦٧ </span>- \" بادروا بالعمل هرما ناغصا، أوموتا خالسا، أومرضا حابسا، أوتسويفا مؤيسا \".\nضعيف.\nرواه ابن أبي الدنيا في \" قصر الأمل \" (٢ / ١٩ / ٢) عن يوسف بن عبد الصمد عن محمد بن عبد الرحمن بن أبي ليلى عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف، محمد بن عبد الرحمن هذا ضعيف لسوء حفظه، ولم يدرك أبا أمامة، فلعل بينهما أباه عبد الرحمن بن أبي ليلى. ويوسف بن عبد الصمد مجهول. والحديث عزاه السيوطي في \" الجامع \" للبيهقي في \" الشعب \"، ولم يتكلم المناوي على إسناده بشيء، غير أنه قال: \" ورواه الديلمي في \" الفردوس \" عن أنس \". قلت: أخرجه (٢ / ١ / ٢) من طريق الحسين بن القاسم عن إسماعيل عن أبان عنه. وهذا إسناد ضعيف جدا، أبان هو ابن أبي عياش، متروك، ومن دونه لم أعرفهما.","vol":"4","page":164},{"text":"<span data-type=\"title\" id=toc-1679>١٦٦٨ </span>- \" باكروا في طلب الرزق والحوائج، فإن الغدوبركة ونجاح \".\nضعيف.\nرواه المخلص في \" الفوائد المنتقاة \" (١٠ / ١٨ / ١) وابن عدي (١١ / ١) وأبو نعيم في \" الأمالي \" (١٥٨ / ٢) وكذا البغوي كما في \" جزء أبي طالب العشاري عنه","vol":"4","page":164},{"text":"(٦٦ / ١ - ٢) والطبراني في \" الأوسط \" (١ / ١٣٤ / ١ - ٢) عن إسماعيل بن قيس بن سعد بن زيد بن ثابت عن هشام بن عروة عن أبيه عن عائشة مرفوعا. وقال: \" لم يروه عن هشام إلا إسماعيل \". وقال ابن عدي: \" وعامة ما يرويه منكر \". قلت: قال الهيثمي (٤ / ٦١): \" وهو ضعيف \" ومن طريقه\nرواه البزار (رقم - ١٢٤٧) .\n<span data-type=\"title\" id=toc-1680>١٦٦٩ </span>- \" بحسب امرىء إذا رأى منكرا لا يستطيع له غيرا أن يعلم الله من قلبه أنه له كاره \".\nضعيف.\nرواه حرب بن محمد الطائي في \" حديثه \" (٥ / ١) وابن عساكر في \" كتاب الدعاء لابن غزوان الضبي \" (٦٧ / ١) عن سفيان بن عيينة عن عبد الملك بن عمير عن الربيع بن عميلة قال: سمعت من ابن مسعود كلمة ما سمعت بعد آية من كتاب الله أوحديث من رسول الله ﷺ أعجب إلي منها، سمعته يقول: فذكره.\nقلت: وهذا إسناد صحيح، ولكنه موقوف، وقد رواه الربيع بن سهل بن الركين بن الربيع بن عميلة عن سعيد بن عبيد سمع الركين عن أبيه عن عبد الله عن النبي ﷺ به.\nذكره البخاري في \" التاريخ الكبير \" (٢ / ١ / ٢٥٤ / ٩٥١) وفي \" التاريخ الصغير \" (١٨٨) ووصله الطبراني في \" الكبير \"، وقال البخاري وقد ذكر الربيع بهذا الحديث: \" وروى غير واحد عن الركين وغيره عن أبيه عن عبد الله قوله، يخالف في حديثه \". وحكاه ابن عدي في \" الكامل \" (١٣٤ / ١) عن البخاري. وقال الذهبي في \" الضعفاء \": \" الربيع بن سهل ضعفوه \".","vol":"4","page":165},{"text":"ونقل المناوي عن الهيثمي أنه قال في إسناد الطبراني: \" وفيه الربيع بن سهل، وهو ضعيف \". قلت: ومع ضعفه فقد خولف في رفعه كما تقدم، والصواب الوقف.\n<span data-type=\"title\" id=toc-1681>١٦٧٠ </span>- \" بحسب امرىء من الشر أن يشار إليه في دينه ودنياه، إلا من عصمه الله \".\nضعيف.\nرواه ابن عدي (٢٧٧ / ٢) عن كلثوم بن محمد بن أبي سندرة الحلبي: حدثنا عطاء بن أبي مسلم الخراساني عن أبي هريرة مرفوعا. وقال: \" كلثوم هذا يحدث عن عطاء الخراساني بمراسيل، وغيره، بما لا يتابع عليه \".\nقلت: وقال أبو حاتم: \" يتكلمون فيه \". وعطاء الخراساني، قال الحافظ: \" صدوق يهم كثيرا، ويرسل، ويدلس \". والحديث رواه البيهقي في \" الشعب \" (٢ / ٣٣٧ / ١) من طريقين، هذا أحدهما، والطريق الآخر علقه عن عبد العزيز بن حصين، وضعفه يحيى والناس، وقال البيهقي: \" والإسناد ضعيف \". ومن ثم جزم الحافظ العراقي بضعف الحديث، (انظر تخريج الإحياء: ٣ / ٢٧٦) .\nقلت: وصله الطبراني في \" الأوسط \" (٧٠٣٣ - بترقيمي) عن عبد العزيز عن عبد الكريم أبي أمية عن الحسن عن أبي هريرة، وأعله الهيثمي بقوله في \" مجمع الزوائد \" (١٠ / ٢٩٧): \" وفيه عبد العزيز بن حصين، وهو ضعيف \". قلت: وعبد الكريم ضعيف أيضا، والحسن مدلس. وله شاهد من حديث أنس، ولكنه لا يغني فتيلا، أخرجه البيهقي أيضا، قال المناوي:","vol":"4","page":166},{"text":"\" وفيه يوسف بن يعقوب، فإن كان النيسابوري، قال أبو علي الحافظ: ما رأيت بنيسابور من يكذب غيره، وإن كان القاضي باليمن فمجهول، وابن لهيعة ضعيف \". وله شاهد آخر من حديث عمران، ولكن فيه متهم أيضا كما سيأتي بيانه برقم (٢٤٣٠) . وقال ابن وهب في \" الجامع \" (ص ٧٨): وأخبرني من سمع الأوزاعي يحدث عن يحيى بن أبي كثير أن رسول الله ﵇ قال: \" كفى بالمرء من الشر أن يشير الناس إليه بالأصابع في دين أودنيا، فقيل: وإن يك خيرا؟ فقال: وإن يك خيرا، فهو مزلة إلا ما عصم الله، وإن يك شر فهو شر \". قلت: وهذا مع إعضاله فيه شيخ ابن وهب الذي لم يسم.\n<span data-type=\"title\" id=toc-1682>١٦٧١ </span>- \" براءة من الكبر: لبوس الصوف ومجالسة فقراء المسلمين وركوب الحمار واعتقال العنز \".\nضعيف جدا.\nرواه أبو نعيم في \" الحلية \" (٣ / ٢٢٩) عن القاسم بن عبد الله العمري عن زيد بن أسلم عن عطاء بن يسار عن أبي هريرة مرفوعا. وقال: \" هذا حديث غريب لم نسمعه مرفوعا إلا من حديث القاسم عن زيد \".\nقلت: والقاسم هذا كذاب، يضع الحديث، كما قال أحمد وغيره، وقد خالفه خارجة بن مصعب فقال: عن زيد بن أسلم قال: قال رسول الله ﷺ: فأرسله. أخرجه وكيع بن الجراح في \" الزهد \" (٢ / ٦٨ / ٢) وعنه ابن عدي (١٢١ / ١) . وخارجة واه أيضا، قال في \" التقريب \": \" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \". وقال السيوطي في \" اللآلىء \" (٢ / ٢٦٥) بعد أن ذكره من طريق \" الحلية \": \" وأخرجه البيهقي (يعني في \" الشعب \")، وقال: كذا رواه القاسم من هذا الوجه مرفوعا، وروي أيضا عن أخيه عاصم عن زيد كذلك مرفوعا. وقد قيل: عن زيد عن جابر","vol":"4","page":167},{"text":"مرفوعا. والله أعلم \". قلت: وعاصم أخو القاسم بن عبد الله لم أعرفه، وأخشى أن يكون اشتبه عليه بعاصم بن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري، فإنه يروي أيضا عن زيد بن أسلم، وهو ضعيف جدا. والله أعلم.\n<span data-type=\"title\" id=toc-1683>١٦٧٢ </span>- \" من احتجم أواطلى يوم السبت أوالأربعاء، فلا يلومن إلا نفسه من الوضح \".\nضعيف.\nرواه البغوي في \" حديث علي بن الجعد \" (١٧١ / ٢): حدثنا علي حدثنا عبد العزيز بن عبد الله عن عون مولى أم حكيم عن الزهري مرفوعا.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله، فيه جهالة، عون هذا - وهو مولى أم حكيم ابنة يحيى بن الحكم المديني - قال ابن أبي حاتم (٣ / ١ / ٣٨٦): \" عون مولى أم حكيم امرأة هشام بن عبد الملك، روى عن الزهري. روى عنه الماجشون وابن أبي ذئب وابنه محمد بن عون \". ولم يذكر فيه جرحا ولا تعديلا والحديث علقه البغوي في \" شرح السنة \" (٣ / ٣٦٤) نحوه، فقال: \" وروي عن عون مولى لأم حكيم عن الزهري.. \". وقد مضى موصولا برقم (١٥٢٤) من طريق أخرى عن الزهري عن سعيد عن أبي هريرة مرفوعا، دون الطلي يوم السبت.","vol":"4","page":168},{"text":"<span data-type=\"title\" id=toc-1684>١٦٧٣ </span>- \" لا قطع في زمن مجاعة \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ٣١٩) عن عامر بن إبراهيم بن عامر بن إبراهيم: حدثنا أبي وعمي عن جدي حدثنا زياد بن طلحة عن مكحول عن أبي أمامة مرفوعا. أورده في ترجمة زياد هذا ولم يذكر فيه جرحا ولا تعديلا. وكذلك بيض له أبو الشيخ","vol":"4","page":168},{"text":"ابن حيان في \" طبقات الأصبهانيين \" (١١٩ / ٩٥) . وأما عامر بن إبراهيم بن عامر فقال في ترجمته (٢ / ٣٨): إنه ثقة توفي سنة (٣٠٦) . وجده عامر بن إبراهيم ترجمه (٢ / ٣٦) ولم يذكر فيه جرحا ولا تعديلا. وعلى كل حال فزياد هذا مجهول، لم أره عند غير أبي نعيم، فهو علة الحديث، ولا يفيده أنه تابعه عبد القدوس عن مكحول به. أخرجه الخطيب (٦ / ٢٦١) من طريق زيد بن إسماعيل الصائغ: حدثنا أبي حدثنا عبد القدوس عن مكحول به.\nأقول: لا يفيده هذا لأنه إسناد مظلم، أورده في ترجمة والد زيد هذا وهو إسماعيل بن سيار بن مهدي، ولم يذكر في ترجمته جرحا ولا تعديلا، ولا أي شيء سوى هذا الحديث، مما يشعر بأنه مجهول. ومثله ابنه زيد، فإني لم أجد له ترجمة. وأما عبد القدوس وهو ابن حبيب الشامي، فهو متهم بالكذب.\n<span data-type=\"title\" id=toc-1685>١٦٧٤ </span>- \" ابنوا المساجد، واتخذوها جما \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (١ / ١٠٠ / ٢) وأبو عثمان النجيرمي في \" الفوائد \" (١٩ / ٢) والبيهقي (٢ / ٤٣٩) عن هريم عن ليث عن أيوب عن أنس مرفوعا. قلت: وهذا سند ضعيف، قال عبد الحق في \" الأحكام \" (٣٥ / ١): \" ولم يتابع ليث على هذا وهو ضعيف، وغيره يرويه عن أيوب عن عبد الله بن شقيق قوله \". قلت: وهريم - بالتصغير - صدوق من رجال الشيخين. وتابعه أبو حمزة السكري عند ابن عدي في \" الكامل \" (ق ٣٣٩ / ٢)، والبيهقي.","vol":"4","page":169},{"text":"وتابعه أيضا زياد بن عبد الله البكائي عند أبي نعيم في \" حديث الكديمي وغيره \" (٣٥ / ٢) .\n<span data-type=\"title\" id=toc-1686>١٦٧٥ </span>- \" ابنوا المساجد، وأخرجوا القمامة منها، فمن بنى لله مسجدا بنى الله له بيتا في الجنة، قال رجل: وهذه المساجد التي تبنى في الطريق؟ قال: نعم، وإخراج القمامة منها مهو ر حور العين \".\nضعيف.\nرواه الطبراني (١ / ١١٩ / ٢): حدثنا محمد بن الحسن بن قتيبة: أخبرنا أيوب بن علي حدثنا زياد بن سيار عن عزة بنت عياض قالت: سمعت أبا قرصافة أنه سمع النبي ﷺ يقول: فذكره. قلت: وهذا إسناد\nمظلم، من دون أبي قرصافة ليس لهم ذكر في شيء من كتب الرجال، حاشا محمد بن الحسن بن قتيبة، فإنه حافظ ثقة ثبت كما في \" الشذرات \" (٢ / ٢٦١) وقد تابعه الحافظ ابن جوصا عند ابن عساكر (٢ / ٢٧ / ١) وغيره عند أبي بكر الشافعي في \" الفوائد \" (٢ / ٢٣ / ٢) وابن منده في \" المعرفة \" (٢ / ٢٥٩ / ١) . وقال\nالهيثمي في \" المجمع \" (٢ / ٩) بعدما عزاه للطبراني: \" وفي إسناده مجاهيل \". وذكره السيوطي في \" اللآلىء \" (٢ / ٢٤٠) شاهدا لحديث يأتي بلفظ: \" كنس المساجد مهو ر الحور العين \". وسيأتي الكلام عليه إن شاء الله تعالى برقم (٤١٤٧) .","vol":"4","page":170},{"text":"<span data-type=\"title\" id=toc-1687>١٦٧٦ </span>- \" أبو بكر خير الناس، إلا أن يكون نبيا \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٢٢) والديلمي (١ / ١ / ٧٧) عن إسماعيل بن زياد الأبلي: حدثني عمر بن يونس بن القاسم عن عكرمة بن عمار عن إياس بن سلمة بن الأكوع عن أبيه مرفوعا.","vol":"4","page":170},{"text":"وكذا رواه ابن عساكر (٩ / ٣١٩ / ١) والذهبي في ترجمة إسماعيل بن أبي زياد الشقري الخراساني، وقال:\n\" تفرد به إسماعيل هذا، فإن لم يكن هو وضعه، فالآفة ممن دونه، مع أن معنى الحديث حق \". قلت: إسماعيل هذا ابن زياد الأبلي (وفي \" الميزان \" و\" اللسان \" (الأيلي) بالمثناة التحتية) لم أعرفه، وقد راجعت له \" الإكمال\n\" لابن ماكولا، و\" الموضح \" للخطيب (١ / ٤٠١ - ٤١٨) والذهبي إنما أورده في ترجمة الشقري، ويبدو أنه غير هذا، ولذلك عقب الحافظ عليه بقوله: \" هكذا نقلت من خط المؤلف هذا الحديث في أثناء ترجمة إسماعيل بن أبي زياد، والصواب أن إسماعيل بن زياد الأيلي غير إسماعيل بن أبي زياد، فيحرر هذا \".\nقلت: ولم يتحرر لي فيه شيء حتى الآن، وأما الهيثمي فقد قال في \" مجمع الزوائد \" (٩ / ٤٤): \" رواه الطبراني، وفيه إسماعيل بن زياد وهو ضعيف \"! فمن أين أخذ تضعيفه؟! فإنه إن كان يعني ما دل عليه ظاهر كلام ابن عدي في \" الكامل \" (١ / ٣٠٨ - ٣٠٩) أنه السكوني قاضي الموصل، فحقه أن يقول فيه: \" ضعيف جدا \"، فقد قال فيه: \" منكر الحديث، عامة ما يرويه لا يتابعه أحد عليه، إما إسنادا وإما متنا \" وقال البرقاني في \" سؤالاته \" (١٣ / ٤) عن الدارقطني: \" ...\nالسكوني متروك يضع الحديث \". وقد ساق له ابن عدي من مناكيره عدة أحاديث ليس منها هذا، بل رأيته قد ساقه في ترجمة عكرمة بن عمار (٥ / ١٩١٤) من طريق أخرى عن إسماعيل بن زياد الأبلي قال: حدثنا عمر بن يونس به. فكان الأجدر به أن يذكره في ترجمة الأبلي، فإنه ختم ترجمة عكرمة بقوله: \" وهو مستقيم الحديث إذا روى عنه ثقة \".","vol":"4","page":171},{"text":"فلا أدري وجه إيراده لهذا الحديث في ترجمة عكرمة، والراوي له عنه غير ثقة عنده؟! ثم إنني لم أر الحديث في النسخة المطبوعة من \" المعجم الكبير \" للطبراني، لا في \" مسند سلمة \"، ولا في \" مسند أبي بكر \"، فإن من عادته أن يروي أحيانا في \" مسند الصحابي \" أحاديث ليست من روايته، تتعلق بفضله أوترجمته.\n<span data-type=\"title\" id=toc-1688>١٦٧٧ </span>- \" أنا ابن الذبيحين \".\nلا أصل له.\nولذلك بيض له الزيلعي في \" تخريج الكشاف \"، وتبعه الحافظ بن حجر في \" تخريجه \" (٤ / ١٤١ / ٢٩٤)، ثم تلميذه السخاوي في \" المقاصد الحسنة \" (ص ١٤) .\nويذكرون بهذه المناسبة ما أخرجه ابن جرير في \" تفسيره \" (٢٣ / ٥٤) والحاكم (٢ / ٥٥٤) من طريق عمر بن عبد الرحيم الخطابي عن عبيد الله بن محمد العتبي - من ولد عتبة بن أبي سفيان - عن أبيه: حدثني عبد الله بن سعيد عن الصنابحي قال: \" حضرنا مجلس معاوية بن أبي سفيان، فتذاكر القوم إسماعيل وإسحاق ابني إبراهيم، فقال بعضهم: الذبيح إسماعيل، وقال بعضهم: بل إسحاق الذبيح، فقال معاوية: سقطتم على الخبير، كنا عند رسول الله ﷺ، فأتاه الأعرابي، فقال: يا رسول الله! خلفت البادية يابسة، والماء يابسا، هلك المال، وضاع العيال، فعد علي بما أفاء الله عليك يا ابن الذبيحين؟ فتبسم رسول الله ﷺ، ولم ينكر عليه، فقلنا: يا أمير المؤمنين! وما الذبيحان؟ قال: إن عبد المطلب لما أمر بحفر زمزم، نذر لله إن سهل الله أمرها أن ينحر بعض ولده، فأخرجهم، فأسهم بينهم، فخرج السهم لعبد الله فأراد ذبحه، فمنعه أخواله من بني مخزوم، وقالوا: أرض ربك، وافد ابنك. قال ففداه بمائة ناقة. قال: فهو الذبيح، وإسماعيل الثاني \". سكت عنه الحاكم، وقال الذهبي:","vol":"4","page":172},{"text":"\" قلت: إسناده واه \". وقال الحافظ ابن كثير في \" تفسيره \" (٤ / ١٨): \" وهذا حديث غريب جدا \". وبين علته السيوطي فقال في \" الفتاوى \" (٢ / ٣٥): \" هذا حديث غريب، وفي إسناده من لا يعرف حاله \".\nقلت: وأما ما نقله العجلوني في \" كشف الخفاء \" (١ / ١٩٩ / ٦٠٦) عن الزرقاني في \" شرح المواهب \" أنه قال: \" والحديث حسن، بل صححه الحاكم والذهبي، لتقويه بتعدد طرقه. انتهى \".\nفوهم منه على الزرقاني رحمه الله تعالى، فإنه لم يذكر شيئا من ذلك في هذا الحديث، وإنما قاله في حديث آخر معارض لهذا، نصه: \" الذبيح إسحاق \". فقد خرجه من طرق أحدها عن ابن مسعود ثم قال (١ / ٩٨): \" فهذه أحاديث يعضد بعضها بعضا، فأقل مراتب الحديث الأول (يعني: \" الذبيح إسحاق \") أنه حسن، فكيف وقد صححه الحاكم والذهبي، وهو نص صريح لا يقبل التأويل بخلاف حديث معاوية، فإنه قابل له؟ \". فهذا نص صريح منه أنه لا يعني بما نقله العجلوني عنه حديث معاوية، كيف وهو قد جعله مخالفا لحديث ابن مسعود الذي قواه بتعدد طرقه؟ على أن هذه التقوية ليست قوية عندي، لأن الطرق المشار إليها واهية جدا، كما بينته فيما تقدم من هذه السلسلة (٣٣٢) . إذا عرفت ما ذكرنا، فقول العجلوني عقب ما سبق نقله عنه عن الزرقاني: \" وأقول: فحينئذ لا ينافيه ما نقله الحلبي في \" سيرته \" عن السيوطي أن هذا الحديث غريب، وفي إسناده من لا يعرف. انتهى \".\nفهو ساقط الاعتبار، لأنه بني على وهم، وما كان كذلك فهو وهم بداهة، وهل يستقيم الظل والعود أعوج؟!","vol":"4","page":173},{"text":"<span data-type=\"title\" id=toc-1689>١٦٧٨ </span>- \" إن أفضل الضحايا أغلاها وأسمنها \".\nضعيف.\nأخرجه الإمام أحمد (٣ / ٤٢٤) وأبو العباس الأصم في \" حديثه \" (١ / ١٤٠ / ١) ومن طريقه الحاكم (٤ / ٢٣١) وكذا البيهقي (٩ / ١٦٨) وابن عساكر في \" تاريخ دمشق \" (٣ / ١٩٧ / ١) من طريق عثمان بن زفر الجهني: حدثني أبو الأشد (وقال الأصم: أبو الأسد) السلمي عن أبيه عن جده قال: \" كنت سابع سبعة مع رسول الله ﷺ، قال: فأمرنا أن نجمع لكل رجل منا درهما، فاشترينا أضحية بسبعة دراهم، فقلنا: يا رسول الله! لقد أغلينا بها، فقال رسول الله ﷺ: (فذكره)، وأمر رسول الله ﷺ فأخذ رجل برجل، ورجل برجل، ورجل بيد، ورجل بيد، ورجل بقرن، ورجل بقرن، وذبحها السابع، وكبرنا عليها جميعا \". سكت عليه الحاكم، وأما الذهبي فقال في \" تلخيصه \": \" قلت: عثمان ثقة \"! فوهم، وأوهم!! أما الوهم، فإن عثمان هذا ليس بثقة، بل هو مجهول كما قال الحافظ في \" التقريب \"، ولم يوثقه أحد غير ابن حبان! ولعل الذهبي توهم أنه عثمان بن زفر التيمي، فهذا ثقة، ولكنه آخر دون هذا في الطبقة، من شيوخ أبي حاتم وأبي زرعة وغيرهما. وأما الإيهام، فهو بسبب توثيقه لعثمان، وسكوته عمن فوقه، فإنه بذلك يوهم أنه ليس فيهم من يعل به الحديث، وليس كذلك، فإن أبا الأشد مجهول أيضا، وبه أعله الهيثمي فقال في \" المجمع \" (٤ / ٢١): \" رواه أحمد، وأبو الأشد، لم أجد من وثقه ولا جرحه، وكذلك أبوه، وقيل: إن جده عمرو بن عبس \". وأورده الحافظ في \" التعجيل \"، ولم يذكر فيه جرحا ولا تعديلا. والحديث أورده البيهقي في \" باب الرجل يضحي عن نفسه وعن أهل بيته \"! وقال ابن القيم في \" إعلام الموقعين \" (٣ / ٥٠٢):","vol":"4","page":174},{"text":"\" نزل هؤلاء النفر منزلة أهل البيت الواحد في إجزاء الشاة عنهم، لأنهم كانوا رفقة واحدة \". وأقره في \" عون\nالمعبود \" (٣ / ٥٧)، وفيه نظر من وجهين: الأول: أن الحديث لا يصح لما عرفت. والثاني: أنه لوصح لكان دليلا على جواز الاشتراك في الشاة الواحدة من سبعة نفر، كما هو الشأن في البقرة، ولوكانوا من غير بيت واحد، على أن الحديث لم ينص فيه على الشاة، فيحتمل أن الأضحية كانت بقرة، ولو أن هذا فيه بعد. والله أعلم.\n<span data-type=\"title\" id=toc-1690>١٦٧٩ </span>- \" إن لأبي طالب عندي رحما، سأبلها ببلالها \".\nضعيف.\nرواه السراج في \" حديثه \" (٢٠١ / ١): حدثنا محمد بن طريف أبو بكر الأعين حدثنا الفضل بن موفق حدثنا عنبسة بن عبد الواحد القرشي عن بيان عن قيس عن عمرو بن العاص مرفوعا. قلت: وهذا إسناد ضعيف، رجاله ثقات، غير الفضل بن موفق فهو ضعيف، كما قال أبو حاتم وغيره. ومن طريقه أخرجه أبو نعيم في \" مستخرجه \"، وكذا الإسماعيلي لكنه أبهم لفظه كما في \" الفتح \" (١٠ / ٣٤٥) وقد تابعه محمد بن عبد الواحد بن عنبسة: حدثنا جدي به. ولكني لم أجد لمحمد بن عبد الواحد هذا ترجمة. ومحمد بن طريف هو محمد بن أبي عتاب: طريف\nالبغدادي. وهو ثقة أخرج له مسلم في مقدمة \" الصحيح \".","vol":"4","page":175},{"text":"<span data-type=\"title\" id=toc-1691>١٦٨٠ </span>- \" إن أتخذ منبرا، فقد اتخذه أبي إبراهيم، وإن أتخذ العصا فقد اتخذها أبي إبراهيم \".\nمنكر.\nرواه أبو سعيد عبد الله بن سعيد الأشج في \" جزء من حديثه \" (٢١٣ / ١) والهيثم بن كليب في \" مسنده \" (١٦٦ / ٢) وابن عساكر (٢ / ١٧٣ / ١) وكذا أبو نعيم","vol":"4","page":175},{"text":"في \" أخبار أصبهان \" (٢ / ١٧٥) وكذا البزار (٦٣٣ - الكشف) والطبراني (٢٠ / ١٦٧ / ٣٥٤) كلهم عن موسى بن محمد بن إبراهيم عن أبيه عن السلولي عن معاذ مرفوعا. وقال البزار: \" لا نعلمه عن النبي صلى الله\nعليه وسلم إلا بهذا الإسناد \". قلت: وهو ضعيف جدا، موسى هذا منكر الحديث كما قال الحافظ تبعا لغيره من الأئمة، وقال الدارقطني: \" متروك \". وذكر له ابن أبي حاتم في \" العلل \" (٢ / ٢٤١) أحاديث هذا أحدها، وقال عن أبيه: \" هذه أحاديث منكرة، كأنها موضوعة، وموسى ضعيف الحديث جدا \".\nوأورده الهيثمي في \" المجمع \" (٢ / ١٨١) وقال: \" رواه البزار والطبراني في \" الكبير \"، وفيه موسى بن إبراهيم بن الحارث التيمي، وهو ضعيف جدا \". وقد مضى حديث آخر في اتخاذ العصا، ولكنه موضوع كما بينته هناك (٥٣٥) .\n<span data-type=\"title\" id=toc-1692>١٦٨١ </span>- \" إن كنت تحبني فأعد للفقر تجفافا \".\nمنكر.\nرواه الترمذي (٢ / ٥٦) والبغوي في \" شرح السنة \" (٣ / ٥٥٩) .\nمن طريقين عن شداد أبي طلحة الراسبي عن أبي الوازع عن عبد الله بن مغفل قال: \" قال رجل للنبي ﷺ: يا رسول الله! والله إني لأحبك، فقال: انظر ما تقول، قال: والله إني لأحبك، فقال: انظر ما تقول، قال: والله إني لأحبك، ثلاث مرات، فقال: فذكر \". وقال الترمذي: \" حديث حسن غريب، وأبو الوازع الراسبي اسمه جابر بن عمرو، وهو بصري \". قلت: وهو من رجال مسلم، وكذا شداد أبو طلحة، ولكن في الشواهد، وقد تكلم بعض الأئمة فيهما، فقال ابن معين في الأول منهما:","vol":"4","page":176},{"text":"\" ليس بشيء \". وقال النسائي: \" منكر الحديث \". ووثقه أحمد وابن معين. وكذلك وثقا الآخر، وضعفه عبد الصمد بن عبد الوارث.\nوقال العقيلي: \" له غير حديث لا يتابع عليه \". وقال الدارقطني: \" يعتبر به \". وقال الحاكم أبو أحمد: \" ليس بالقوي عندهم \". قلت: فالراجح عندي أن هذا هو علة الحديث، وأنه حديث منكر. والله أعلم. وقد أوردهما الذهبي في \" الضعفاء والمتروكين \"، وقال في الأول: \" قال النسائي: منكر الحديث \". وقال في الآخر: \" قال ابن عدي: لم أر له حديثا منكرا، وقال العقيلي: له أحاديث لا يتابع عليها \". وقال فيه الحافظ: \" صدوق يخطيء \". وقال في الأول: \" صدوق يهم \". والحديث عزاه السيوطي في \" الجامعين \" لـ \" مسند أحمد \" ولم أره فيه، ولا أورده أخونا السلفي في \" فهرسه \".\n<span data-type=\"title\" id=toc-1693>١٦٨٢ </span>- \" إن عمار بيوت الله هم أهل الله ﷿ \".\nضعيف.\nأخرجه عبد بن حميد في \" المسند \" (١٤٢ / ١ - منتخبه) والعقيلي في \" الضعفاء \" (١٨٦) وأبو حفص الزيات في \" حديثه \" (ق ٢٦٤ / ١) وتمام في \" الفوائد \"","vol":"4","page":177},{"text":"(٩٣ / ٢) والطبراني في \" المعجم الأوسط \" (٢٤ / ١ - زوائده) عن صالح المري عن ثابت البناني (زاد بعضهم: وميمون بن سياه وجعفر بن زيد) عن أنس بن مالك مرفوعا. وقال الطبراني: \" لم يروه عن ثابت إلا صالح \".\nقلت: وهو ضعيف، وقال العقيلي عقب حديثه هذا: \" لا يتابع عليه، وفيه رواية أخرى تشبه هذه في الضعف \". قلت: ويشير بالرواية الأخرى - فيما أظن - إلى حديث: \" إذا رأيتم الرجل يعتاد المساجد فاشهدوا له بالإيمان \". وهو ضعيف أيضا، كما أشار إليه العقيلي، وقد بينت علته في \" المشكاة \" (٧٢٣) ثم وجدت للحديث طريقا أخرى عن أنس مرفوعا بلفظ آخر نحوه، وسنده جيد، وقد خرجته في \" الصحيحة \" برقم (٢٧٢٨) . فهو يغني عن هذا.\n<span data-type=\"title\" id=toc-1694>١٦٨٣ </span>- \" من توضأ فمسح بثوب نظيف فلا بأس به ومن لم يفعل فهو أفضل، لأن الوضوء نور يوم القيامة مع سائر الأعمال \".\nضعيف جدا.\nتمام الرازي في \" فوائده \" (٦ / ١١٢ / ٢) وابن عساكر (١٧ / ٢٤٦ / ١) من طريق أبي عمرو ناشب بن عمرو: حدثنا مقاتل بن حيان عن سعيد بن المسيب عن أبي هريرة. قلت: وهذا إسناد ضعيف جدا، آفته ناشب هذا، فقد قال البخاري: \" منكر الحديث \". وضعفه الدارقطني. وهذا الحديث أصل القول الذي يذكر في بعض الكتب، وشاع عند المتأخرين أن الأفضل للمتوضئ أن لا ينشف وضوءه بالمنديل لأنه نور! وقد عرفت أنه أصل واه جدا فلا يعتمد عليه.","vol":"4","page":178},{"text":"<span data-type=\"title\" id=toc-1695>١٦٨٤ </span>- \" أتى سائل امرأة وفي فمها لقمة، فأخرجت اللقمة فلفظتها فناولتها السائل، فلم تلبث أن رزقت غلاما، فلما ترعرع جاء ذئب فاحتمله، فخرجت أمه تعدو في أثر الذئب وهي تقول: ابني ابني، فأمر الله ملكا: الحق الذئب، فأخذ الصبي من فيه، وقال لأمه: إن الله يقرئك السلام، وقال: هذه لقمة بلقمة \".\nضعيف.\nرواه الدينوري في \" المنتقى من المجالسة \" (٤٩٤ / ١ - ٢): حدثنا جعفر بن محمد وافاد أنبأنا علان منعما حدثنا يزيد بن أبي حكيم العدني عن الحكم بن أبان عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا إسناد ضعيف، الحكم بن أبان فيه ضعف من قبل حفظه، وقال الذهبي في \" الضعفاء \": \" ثقة، قال ابن المبارك: ارم به \". وقال الحافظ في \" التقريب \": \" صدوق عابد، وله أوهام \". وعلان هذا لم أعرفه، ولم أستطع قراءة اللفظة التي بعده من المخطوطة. وجعفر بن محمد وافاد لم أجد له ترجمة. والحديث أورده السيوطي في \" زوائده على الجامع الصغير \" كما في \" الفتح الكبير \"، من رواية ابن صصرى في \" أماليه \" عن ابن عباس. وهو من زوائده على \" الجامع الكبير \" أيضا.","vol":"4","page":179},{"text":"<span data-type=\"title\" id=toc-1696>١٦٨٥ </span>- \" أتاني جبريل بقدر فأكلت منها، فأعطيت قوة أربعين رجلا في الجماع \".\nباطل.\nرواه ابن سعد (١ / ٣٧٤) عن أسامة بن زيد عن صفوان بن سليم مرفوعا. قلت: وهذا مرسل أومعضل، ورجاله ثقات، وقد وصله الحربي، فقال في \" غريب","vol":"4","page":179},{"text":"الحديث \" (٥ / ٤٣ / ١): حدثنا سفيان بن وكيع حدثنا أبي عن أسامة عن صفوان بن سليم عن عطاء بن يسار عن أبي هريرة مرفوعا بلفظ: \" أتاني جبريل بقدر يقال لها: الكفيت، فأكلت منها أكلة، فأعطيت قوة أربعين رجلا في الجماع \". ومن هذا الوجه أخرجه أبو نعيم في \" الحلية \" (٨ / ٣٧٦) وقال: \" غريب من حديث صفوان، تفرد به وكيع \". قلت: لكن ابنه سفيان ساقط الحديث، كما أفاده الحافظ في \" التقريب \"، وقال ابن عراق في \" تنزيه الشريعة \" (٢ / ٢٥٣): \" قال فيه أبو زرعة: كان يتهم بالكذب. وقال الخطيب: والحديث باطل \".\nوهو من الأحاديث التي سود بها السيوطي \" الجامع الصغير \"! ثم روى ابن سعد عن مجاهد وطاووس مرفوعا الشطر الثاني من الحديث.\n<span data-type=\"title\" id=toc-1697>١٦٨٦ </span>- \" أتاني جبريل بهريسة من الجنة، فأكلتها، فأعطيت قوة أربعين رجلا في الجماع \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (١٦٥ / ١) وعنه ابن الجوزي في \" الموضوعات \" (٣ / ١٧) من طريق سلام بن سليمان: حدثنا نهشل عن الضحاك عن ابن عباس قال النبي ﷺ: فذكره، وقال: \" ولسلام غير ما ذكرت، وعامة ما يرويه حسان، إلا أنه لا يتابع عليه \". وقال في أول ترجمته: \" وهو عندي منكر الحديث \". قلت: وهو المدائني الطويل، قال الحافظ في \" التقريب \": \" متروك \". قلت: وشيخه نهشل - وهو ابن سعيد الورداني - مثله أوشر منه قال الحافظ:","vol":"4","page":180},{"text":"\" متروك، وكذبه إسحاق بن راهو يه \". وقال أبو سعيد النقاش: \" روى عن الضحاك الموضوعات \". قلت: وهذا منها، وقد أورده ابن الجوزي في \" الموضوعات \" من طريق ابن عدي وقال: \" نهشل كذاب، وسلام متروك، مرمي، وأحدهما سرقه من محمد بن الحجاج، وركب له إسنادا \". وابن الحجاج هذا هو الذي اشتهر بهذا الحديث ووضع له عدة أسانيد. قال ابن الجوزي وغيره: \" وضعه محمد بن الحجاج اللخمي، وكان صاحب هريسة، وغالب طرقه تدور عليه، وسرقه منه كذابون \". نقله عنه السيوطي في \" اللآلىء \" (٢ / ٢٣٤) وأقره.\nلكنه لم يلبث أن تعقبه في بعض طرقه الأخرى، فقد أورده من طريق الأزدي: حدثنا عبد العزيز بن محمد بن زبالة: حدثنا إبراهيم بن محمد بن يوسف الفريابي: حدثنا عمرو بن بكر عن أرطاة عن مكحول عن أبي هريرة قال: \" شكى رسول الله ﷺ إلى جبريل قلة الجماع، فتبسم جبريل حتى تلألأ مجلس رسول الله ﷺ من بريق ثنايا جبريل، ثم قال: أين أنت عن أكل الهريسة؟ قال: فيها قوة أربعين رجلا \". قال ابن الجوزي: \" قال الأزدي: إبراهيم ساقط، فنرى أنه سرقه وركب له إسنادا \".\nفتعقبه السيوطي بقوله: \" قلت: إبراهيم روى له ابن ماجة، وقال في \" الميزان \": قال أبو حاتم وغيره: صدوق. وقال الأزدي وحده: ساقط. قال: ولا يلتفت إلى قول الأزدي، فإن في لسانه","vol":"4","page":181},{"text":"في الجرح رهقا. انتهى، وحينئذ فهذا الطريق أمثل طرق الحديث، وقد أخرجه من طريقه ابن السني وأبو نعيم في الطب، وله طرق أخرى عن أبي هريرة \". قلت: لقد شغله نهمة التعقب على ابن الجوزي عن معرفة علة الحديث الحقيقية، وهي عمرو بن بكر وهو السكسكي الشامي. قال ابن عدي: \" له أحاديث مناكير \".\nوقال ابن حبان: \" روى عن ابن أبي عبلة وابن جريج وغيرهما الأوابد والطامات، التي لا يشك من هذا الشأن صناعته أنها معمولة أومقلوبة \". وقال الذهبي في \" الميزان \": \" قلت: أحاديثه شبه موضوعة \". وقال الحافظ في \" التقريب \": \" متروك \". قلت: فهو آفة هذه الطريق، وقد وقع في \" اللآلىء: \" \" عمر بن بكر \" بضم العين، فإن كان هكذا وقع في أصل السيوطي في \" موضوعات ابن الجوزي \"، فيكون هو السبب في عدم انتباهه لهذه العلة، وهذا مما أستبعده. والله أعلم.\nعلى أن في الإسناد علة أخرى، وهي ابن زبالة، فقد قال فيه الذهبي: \" مجهول \". وقال ابن حبان: \" يأتي عن المدنيين بالأشياء المعضلات، فبطل الاحتجاج به \". وأما الطرق الأخرى عن أبي هريرة التي أشار إليها السيوطي، فهي مع كونها معلولة كلها، فإن اللفظ فيها مخالف لحديث الترجمة، لأن نصه: \" أمرني جبريل بأكل الهريسة لأشد بها ظهري، وأتقوى على عبادة ربي \". فأين هذا مما جاء في رواية ابن زبالة من الشكوى من قلة الجماع، وأن في الهريسة قوة","vol":"4","page":182},{"text":"أربعين رجلا؟! ومع ذلك، فقد حكى السيوطي نفسه عن الخطيب وغيره أنه قال في حديث أبي هريرة هذا: \" حديث باطل \". وهو الصواب، ولذلك فإن ابن عراق لم يحسن صنعا حين ذكر الحديث في \" الفصل الثاني \" من كتابه \" تنزيه الشريعة \" (٢ / ٢٥٣) مشيرا بذلك إلى متابعته للسيوطي في تعقبه على ابن الجوزي!\n<span data-type=\"title\" id=toc-1698>١٦٨٧ </span>- \" أتاني جبريل ﵇ فقال: أقرىء عمر السلام، وقل له: إن رضاه حكم وإن غضبه عز \".\nموضوع.\nرواه الطبراني (٣ / ١٦٣ / ٢) عن خالد بن يزيد العمري: أخبرنا جرير بن حازم عن زيد العمي عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا إسناد موضوع، آفته العمري هذا، قال الذهبي في \" الميزان \": \" كذبه أبو حاتم ويحيى، قال ابن حبان: يروي الموضوعات عن الأثبات \". ثم ساق له حديثا من بلاياه! وساق له الحافظ في \" اللسان \" حديثا آخر، وقال: \" فهذا من وضع خالد \"! وزيد العمي ضعيف. والحديث قال الهيثمي في \" المجمع \" (٩ / ٦٩): \" رواه الطبراني في \" الأوسط \" وفيه خالد بن يزيد العمري وهو ضعيف \". كذا قال، فسهل فيه القول، وحقه أن يقول: متهم بالكذب أوالوضع، ونحوذلك. وقوله: في \" الأوسط \". لعله سهو، أوخطأ من الناسخ، وإلا فهو في \" الكبير \"\n، في الموضع المشار إليه كما رأيت، وهو من موضوعات \" الزيادة على الجامع الصغير \"!","vol":"4","page":183},{"text":"<span data-type=\"title\" id=toc-1699>١٦٨٨ </span>- \" أتاني ملك برسالة من الله تعالى، ثم رفع رجله فوضعها فوق السماء، والأخرى في الأرض لم يرفعها \".\nضعيف.\nرواه ابن عدي في \" الكامل \" (٢٠١ / ١) والثعلبي في \" التفسير \" (٣ / ٨٤ / ٢) والواحدي في \" الوسيط \" (٣ / ١٩٩ / ٢) عن صدقة بن عبد الله عن موسى بن عقبة عن الأعرج عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف من أجل صدقة هذا، فإنه ضعيف كما جزم به الحافظ في \" التقريب \". بل قال الذهبي في \" الضعفاء \": \" قال أحمد والبخاري: ضعيف جدا \". وقال ابن عدي في آخر ترجمته: \" وأكثر أحاديثه مما لا يتابع عليه، وهو إلى الضعف أقرب منه إلى الصدق \".\nقلت: ولذلك فقد أصاب السيوطي في رمزه للحديث بالضعف، وإن كان لم يقع ذلك في كثير من نسخ \" الجامع \"، وأخطأ المناوي في قوله: \" رمز المصنف لضعفه، وهو تقصير، بل حقه الرمز لحسنه، فإنه وإن كان فيه صدقة بن عبد الله الدمشقي، وضعفه جمع، لكن وثقه ابن معين ودحيم وغيرهما، وهو أرفع من كثير من أحاديث رمز لحسنها \"! قلت: هذه مناقشة بطريق الإلزام، وذلك غير لازم بالنسبة لغير السيوطي كالمناوي كما هو ظاهر، فإن الحديث يجب أن ينقد بالنظر إلى إسناده فقط لا بالنسبة للأحاديث التي رمز لها السيوطي بالحسن! فإذا أدى النظر إلى أنه ضعيف كما هو الواقع الذي بينا، فلا يجوز رده بأن السيوطي حسن ما دونه، كما لا يخفى. وأما استناده على توثيق ابن معين ودحيم، ففيه نظر من وجهين:\nالأول: أن ابن معين ضعفه مع الجمهور كما في \" الجرح والتعديل \" (٢ / ١ / ٤٢٩) و\" الميزان \" و\" التهذيب \" وغيرها، ولم أجد أحدا ذكر عنه التوثيق!","vol":"4","page":184},{"text":"والآخر: أن دحيما، ذكروا عنه فيه ثلاث روايات: الأولى: التوثيق. والثانية: مضطرب الحديث، ضعيف. والثالثة: لا بأس به.\nفإذا اختلفت الرواية عنه، فالأخذ بما وافق منها أقوال الأئمة الآخرين هو الواجب، ولاسيما، وهي جارحة، والجرح مقدم على التعديل، ثم هو جرح مفسر بقول دحيم نفسه: \" مضطرب الحديث \"، ونحوه قول مسلم فيه: \" منكر الحديث \". فقوله في \" التيسير \" بناء على كلامه المذكور في \" الفيض \": \" فهو حسن \". خطأ بين، وإن تبعه العزيزي في \" شرحه \" كما نقله عنه المعلقون على \" الجامع الكبير \" (١ / ١٠٦) مقلدين له، والله المستعان. وقد ذكره الذهبي تبعا لابن عدي فيما أنكر على صدقة!\n<span data-type=\"title\" id=toc-1700>١٦٨٩ </span>- \" أنا أعربكم، أنا من قريش، ولساني لسان بني سعد بن بكر \".\nموضوع.\nرواه ابن سعد (١ / ١١٣): أخبرنا محمد بن عمر أخبرنا زكريا بن يحيى بن يزيد السعدي عن أبيه مرفوعا.\nقلت: وهذا سند تالف، محمد بن عمر هذا، هو الواقدي، وهو كذاب، ومع ذلك أورده السيوطي في \" الجامع الصغير \"، من رواية ابن سعد هذه! ولم يتكلم المناوي عليه بشيء! وزكريا بن يحيى وأبوه لم أجد من ذكرهما.","vol":"4","page":185},{"text":"<span data-type=\"title\" id=toc-1701>١٦٩٠ </span>- \" أنزل الله علي أمانين لأمتي \" وما كان الله ليعذبهم وأنت فيهم، وما كان الله معذبهم وهم يستغفرون \"، إذا مضيت تركت فيهم الاستغفار إلى يوم القيامة \".\nضعيف.\nرواه الترمذي (٢ / ١٨١) عن إسماعيل بن إبراهيم بن مهاجر عن عباد بن يوسف عن أبي بردة بن أبي موسى عن أبيه مرفوعا، وضعفه بقوله: \" هذا حديث غريب، وإسماعيل بن مهاجر يضعف في الحديث \". قلت: وشيخه عباد بن يوسف مجهول كما في \" التقريب \". وبالأول أعله المناوي أيضا في \" الفيض \"، وجزم بضعف إسناده في \" التيسير \".","vol":"4","page":186},{"text":"<span data-type=\"title\" id=toc-1702>١٦٩١ </span>- \" دعوا الدنيا لأهلها، من أخذ من الدنيا فوق ما يكفيه أخذ حتفه وهو لا يشعر \".\nضعيف.\nعزاه السيوطي في \" الجامع الصغير \" لابن لال عن أنس، وتعقبه المناوي بأنه: رواه من هو أشهر منه وهو البزار، وقال: لا يروى عن النبي ﷺ إلا من هذا الوجه. قال المنذري: ضعيف. وقال الهيثمي كشيخه العراقي: فيه هانىء بن المتوكل ضعفوه \".\nقلت: قد رواه من غير طريقه تمام الرازي في \" الفوائد \" (٦ / ١١٨ / ١) وعنه ابن عساكر (١٥ / ٤٦٠ / ١) من طريق قاسم بن عثمان الجوعي: حدثنا جعفر بن عون عن مسلم الملائي عن أنس بن مالك به. قلت: وهذا إسناد ضعيف، علته مسلم هذا وهو ابن كيسان الضبي الملائي. قال الحافظ: \" ضعيف \". بل قال الذهبي في \" الضعفاء والمتروكين \":","vol":"4","page":186},{"text":"\" تركوه \". والحديث أورده السيوطي أيضا بلفظ: \" اتركوا الدنيا ... \" إلخ، من رواية الديلمي في \" مسند الفردوس \" عن أنس. فقال المناوي: \" رمز المصنف لضعفه، وذلك لأن فيه من لا يعرف، لكن فيه شواهد تصيره حسنا لغيره \".\nقلت: ولا أعلم له شاهدا واحدا، فضلا عن شواهد! فنحن مع الضعف الظاهر حتى الآن إلى أن يظهر لنا ما يشهد له فينقل إلى الكتاب الآخر. وقد وقفت على إسناده عند الديلمي، فوجدته عنده (١ / ١ / ١٥ - مختصره) من طريق أبي الفيض ختن الأوزاعي عن الأوزاعي عن إسحاق بن أبي طلحة عن أنس به. وأبو الفيض هذا يظهر أنه يوسف بن السفر، وهو متهم بالكذب، لكني لم أر من ذكر أنه كان ختنا للأوزاعي، يعني زوج ابنته، وإنما ذكروا أنه كان كاتبه. والله أعلم. قلت: ومقتضى كلام المناوي المتقدم، أن الحديث حسن عنده، ولكنه في \" التيسير \" رأيته قد ضعفه ولم يحسنه، وهو الصواب الذي غفل عنه لجنة تحقيق \" الجامع الكبير \"، فنقلوا كلام المناوي المتقدم في تحسينه، وأقروه!!\n<span data-type=\"title\" id=toc-1703>١٦٩٢ </span>- \" المعدة حوض البدن، والعروق إليها واردة، فإذا صحت المعدة صدرت العروق بالصحة، وإذا سقمت المعدة صدرت العروق بالسقم \".\nمنكر.\nرواه العقيلي (ص ١٦) وتمام في \" الفوائد \" (٤٨ / ١) وابن عساكر (١٧ / ٩٣ / ٢) عن يحيى بن عبد الله بن الضحاك البابلتي الحراني: حدثنا إبراهيم بن جريج الرهاوي عن زيد بن أبي أنيسة عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا. وقال العقيلي:","vol":"4","page":187},{"text":"\" هذا الحديث باطل لا أصل له. وهذا الكلام يروى عن ابن أبجر وهو عبد الملك بن سعيد عن أبيه \". ثم ساق سنده من كلامه. وقال الذهبي: \" هذا منكر، وإبراهيم ليس بعمدة \". ونقل الحافظ في اللسان كلام العقيلي هذا وأقروه، وسبقه إلى ذلك شيخه العراقي في \" تخريج الإحياء \" (٢ / ٩٠) . ويحيى البابلتي ضعيف أيضا كما في \" التقريب \". والحديث رواه البيهقي أيضا في \" شعب الإيمان \" كما في \" المشكاة \" (٤٥٦٦) .\n<span data-type=\"title\" id=toc-1704>١٦٩٣ </span>- \" آجال البهائم كلها من القمل والبراغيث والجراد والخيل والبغال كلها والبقر وغير ذلك، آجالها في التسبيح، فإذا انقضى تسبيحها قبض الله أرواحها، وليس إلى ملك الموت من ذلك شيء \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٤٤٤) وعنه ابن عساكر (١٧ / ٤٥٦ / ١) عن الوليد بن موسى الدمشقي قال: حدثنا عبد الرحمن بن عمرو الأوزاعي عن يحيى بن أبي كثير عن الحسن عن أنس مرفوعا، وقال: \" الوليد بن موسى\nالدمشقي أحاديثه بواطيل لا أصول لها، ليس ممن يقيم الحديث، منها: \". ثم ساق له حديثين هذا أحدهما، وقال: \" لا أصل له من حديث الأوزاعي ولا غيره \". وأقره ابن عساكر. وقال الحافظ في \" اللسان \": \" وهذا منكر جدا \". وقال الذهبي:","vol":"4","page":188},{"text":"\" وله حديث موضوع \". قلت: وأظن أنه عنى هذا، وقد أورده ابن الجوزي في \" الموضوعات \" (٣ / ٢٢٢) من طريق العقيلي فأصاب. وجعجع حوله السيوطي في \" اللآلىء \" (٢ / ٤٢١) دون طائل، وإن تبعه ابن عراق (٢ / ٣٦٦)، فإن العقيلي ومن وافقه، أعلم منه بهذا الفن وأكثر. وقال ابن عراق: \" قلت: وقع في \" النكت البديعات \" أن الوليد الذي في سند هذا الحديث هو الوليد بن مسلم، وتعقبه بأن الوليد بن مسلم من رجال \" الصحيحين \"، وهو وهم، فإنما هو الوليد بن موسى، وفي ترجمته في \" اللسان \" أورد الحافظ ابن حجر الحديث،\nوقال: منكر جدا. والله أعلم \".\n<span data-type=\"title\" id=toc-1705>١٦٩٤ </span>- \" إن الله جعل رزق هذه الأمة في سنابك خيلها، وأزجة رماحها ما لم يزرعوا، فإذا زرعوا صاروا من الناس \".\nضعيف.\nأخرجه ابن أبي شيبة في \" المصنف \" (٥ / ٣٣٥): حدثنا وكيع أخبرنا سفيان عن برد عن مكحول قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، وبرد - وهو ابن سنان الشامي - ضعفه ابن المديني وأبو حاتم، ووثقه الجمهور. ومكحول هو الشامي، قال الحافظ: \" ثقة فقيه كثير الإرسال \". فعلة الحديث الإرسال.\nوقد استنكرت منه قوله: \" ما لم يزرعوا ... \" إلخ. فإنه ينافي الأحاديث التي فيها الترغيب في الزرع وغرس الأشجار المثمرة، تجد الكثير الطيب منها في \" الترغيب \" (٣ / ٢٤٤ - ٢٤٥) وبعضها في \" غاية المرام في تخريج أحاديث الحلال والحرام \" (رقم ١٥٧ - ١٥٩) .","vol":"4","page":189},{"text":"والشطر الأول منه يغني عنه قوله ﷺ: \" بعثت بين يدي الساعة بالسيف حتى يعبد الله وحده لا شريك له، وجعل رزقي تحت ظل رمحي ... \" الحديث.\nوهو مخرج في \" حجاب المرأة المسلمة \" (١٠٤) و\" الإرواء \" (١٢٦٩) . ثم إن حديث الترجمة مما فات السيوطي في \" جامعيه \": \" الصغير \" و\" ذيله \" و\" الجامع الكبير \"، والمناوي في \" الجامع الأزهر \"، والله سبحانه ولي التوفيق.\n<span data-type=\"title\" id=toc-1706>١٦٩٥ </span>- \" اتخذوا الديك الأبيض فإنه صديقي وعدوعدوالله، وكل دار فيها ديك أبيض لا يقربها الشيطان ولا ساحر \".\nموضوع.\nرواه الحازمي في \" الفيصل \" (٤١ / ٢) عن شفام قال: حدثنا معلل بن ﴿نفيل﴾ قال: أخبرنا محمد بن محصن قال: أخبرنا إبراهيم بن أبي عبلة عن أنس بن مالك مرفوعا، وقال: \" غريب لم نكتبه إلا من هذا الوجه، وفي\nإسناده غير واحد من المجهولين والضعفاء \". قلت: شفام ومعلل لم أعرفهما.\nلكن محمد بن محصن، نسب إلى جده واسم أبيه إسحاق، قال الدارقطني: \" يضع الحديث \". ومن طريقه رواه الطبراني في \" الأوسط \"، وقال الهيثمي (٥ / ١١٧): \" فيه محمد بن محصن العكاشي كذاب \".\nنقله المناوي وأقره، ومع ذلك سود السيوطي بالحديث \" الجامع \"! وسكت عنه في \" التيسير \"!!","vol":"4","page":190},{"text":"<span data-type=\"title\" id=toc-1707>١٦٩٦ </span>- \" اتق الله فيما تعلم \".\nضعيف.\nرواه الترمذي (٣ / ٣٨١) وعبد بن حميد في \" المنتخب من المسند \" (٥٣ / ٢) عن سعيد بن أشوع عن يزيد بن سلمة أنه قال: يا رسول الله! إني قد سمعت منك حديثا كثيرا، أخاف أن ينسيني أوله آخره، فحدثني بكلمة تكون جماعا، فقال: فذكره.","vol":"4","page":190},{"text":"وكذا رواه البيهقي في \" الزهد الكبير \" (ق ١٠٩ / ١) وقال الترمذي: \" هذا حديث ليس إسناده بمتصل، هو عندي مرسل، ولم يدرك عندي ابن أشوع يزيد بن سلمة \". قلت: وسعيد هو ابن عمرو بن أشوع، وهو ثقة، ولكنه لم يدرك يزيد بن سلمة الجعفي، كما أفاده الترمذي وصرح به المزي، فالحديث ضعيف لانقطاعه، وبه أعله السيوطي في \" الجامع الكبير \".\n<span data-type=\"title\" id=toc-1708>١٦٩٧ </span>- \" اتق يا علي دعوة المظلوم، فإنما يسأل الله حقه، وإن الله لن يمنع ذا حق حقه \".\nضعيف.\nأخرجه الخطيب في \" تاريخ بغداد \" (٩ / ٣٠١ - ٣٠٢) من طريق صالح بن حسان عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف من أجل صالح بن حسان هذا، ترجمه الخطيب وروى تضعيفه عن جماعة من الأئمة كابن معين والبخاري وأبي\nداود وغيرهم، وقال الحافظ في \" التقريب \": \" متروك \". والحديث عزاه في \" المشكاة \" (٥١٣٤) للبيهقي في \" شعب الإيمان \".","vol":"4","page":191},{"text":"<span data-type=\"title\" id=toc-1709>١٦٩٨ </span>- \" اتقوا أبواب السلطان وحواشيها، فإن أقرب الناس من السلطان وحواشيها أبعدهم من الله، ومن آثر سلطانا على الله جعل الله الفتنة في قلبه ظاهرة وباطنة، وأذهب عنه الورع، وتركه حيران \".\nموضوع.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٤٢) والديلمي في \" المسند \" (١ / ١ / ٤٤ - مختصره) عن عنبسة بن عبد الرحمن القرشي عن عبد الله بن أبي الأسود","vol":"4","page":191},{"text":"الأصبهاني عن ابن عمر مرفوعا. أورده في ترجمة عبد الله هذا، ولم يذكر فيه جرحا ولا تعديلا. وعنبسة بن عبد الرحمن القرشي متهم بالكذب، فهو آفة الحديث.\nوالحديث عزاه في \" الفتح الكبير \" للحسن بن سفيان والديلمي في \" مسند الفردوس \" عن ابن عمر، وأشار في \" الغرائب الملتقطة من مسند الفردوس \" إلى إعلاله بعنبسة هذا.\n<span data-type=\"title\" id=toc-1710>١٦٩٩ </span>- \" اتقوا الحجر الحرام في البنيان، فإنه أساس الخراب \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٥٥، ٣١٣) والخطيب (٥ / ١٠٦) والديلمي (١ / ١ / ٤٤) والقضاعي (٥٦ / ٢) وابن عساكر (١٦ / ٣٩٥ / ١) عن معاوية بن يحيى عن الأوزاعي عن حسان بن عطية عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف، من أجل معاوية بن يحيى وهو الصيرفي، قال الذهبي في \" الضعفاء \": \" ضعفوه \". قلت: وهو منقطع أيضا، فإن حسانا هذا إنما يروي عن ابن عمر بواسطة مولاه نافع.\nولذلك قال ابن الجوزي: \" حديث لا يصح، ومعاوية ضعيف، وحسان لم يسمع من ابن عمر \".\nنقله عنه المناوي وتعقبه بقوله: \" لكن له طرق وشواهد، وممن رواه البيهقي والديلمي وابن عساكر والقضاعي في \" الشهاب \" وقال شارحه: غريب جدا \". وما أشار إليه من الطرق والشواهد، لم أجد له أثرا، ولعله يعني شواهد عامة في الأمر بالكسب الحلال، والنهي عن الكسب الحرام، ولا يخفى أن مثل هذا لا يجدي في تقوية مثل هذا اللفظ، ولعله لذلك لم يعتمده في \" التيسير \"، بل أقر فيه ابن الجوزي في قوله المتقدم: \" لا يصح \".","vol":"4","page":192},{"text":"<span data-type=\"title\" id=toc-1711>١٧٠٠ </span>- \" اتقوا زلة العالم وانتظروا فيئته \".\nضعيف جدا.\nرواه ابن عدي (٢٧٤ / ١) والبيهقي في \" السنن الكبرى \" (١٠ / ٢١١) والديلمي في \" المسند \" (١ / ١ / ٤٣) عن كثير بن عبد الله عن أبيه عن جده مرفوعا، وقال: \" كثير هذا عامة أحاديثه لا يتابع عليها \".\nقلت: وهو ضعيف جدا، وفي \" الضعفاء \" للذهبي: \" قال الشافعي: ركن من أركان الكذب.\nوقال ابن حبان: له عن أبيه عن جده نسخة موضوعة. وقال آخرون: ضعيف \". ومن طريقه رواه الحلواني أيضا، كما في \" الجامع الصغير \"، وقال شارحه المناوي: \" سكت عليه، فلم يرمز له بضعف وغيره، ومن قال: إنه رمز لضعفه، فقد وهم، فقد وقفت على نسخته بخطه، ولا رمز فيها، إن سلم عدم وضعه، فقد علمت القول\nفي كثير، وقال الزين العراقي: رواه ابن عدي من حديث عمرو بن عوف هذا وضعفه. انتهى. فعزوالمصنف الحديث لابن عدي وسكوته عما أعله به غير مرضي، ولعله اكتفى بإفصاحه بكثير \". قلت: وسكت عنه المناوي أيضا في \" التيسير \"، أفلا يقال فيه ما قاله هو في السيوطي؟! هذا، ولعل أصل الحديث موقوف، فرفعه كثير عمدا أوخطأ، فقد رأيت الشطر الأول منه من قول معاذ بن جبل ﵁، في مناقشة هادئة رائعة بين ابن مسعود وأبي مسلم الخولاني التابعي الجليل، لا بأس من ذكرها لما فيها من علم وخلق كريم، ما أحوجنا إليه في مناظراتنا ومجادلاتنا، وأن المنصف لا يضيق ذرعا مهما علا وسما إذا وجه إليه سؤال أو أكثر في سبيل بيان الحق، فأخرج الطبراني في \" مسند الشاميين \" (ص ٢٩٨) بسند جيد عن الخولاني: أنه قدم العراق فجلس إلى رفقة فيها ابن مسعود، فتذاكروا الإيمان، فقلت: أنا مؤمن. فقال ابن مسعود: أتشهد أنك في الجنة؟ فقلت: لا أدري مما يحدث الليل والنهار.","vol":"4","page":193},{"text":"فقال ابن مسعود: لو شهدت أني مؤمن لشهدت أني في الجنة. قال أبو مسلم: فقلت: يا ابن مسعود! ألم تعلم أن الناس كانوا على عهد رسول الله ﷺ على ثلاثة أصناف: مؤمن السريرة مؤمن العلانية، كافر السريرة كافر العلانية، مؤمن العلانية كافر السريرة؟ قال: نعم. قلت: فمن أيهم أنت؟ قال: أنا مؤمن السريرة مؤمن العلانية. قال أبو مسلم: قلت: وقد أنزل الله ﷿: \" هو الذي خلقكم فمنكم كافر ومنكم مؤمن \"، فمن أي الصنفين أنت؟ قال: أنا مؤمن. قلت: صلى الله على معاذ. قال: وما له؟ قلت: كان يقول: \" اتقوا زلة الحكيم \". وهذه منك زلة يا ابن مسعود!\nفقال: أستغفر الله. وأقول: رضي الله عن ابن مسعود ما أجمل إنصافه، وأشد تواضعه، لكن يبدو لي أنه لا خلاف بينهما في الحقيقة، فابن مسعود نظر إلى المآل، ولذلك وافقه عليه أبو مسلم، وهذا نظر إلى الحال، ولهذا وافقه ابن مسعود، وأما استغفاره، فالظاهر أنه نظر إلى استنكاره على أبي مسلم كان عاما فيما يبدو من ظاهر كلامه. والله أعلم.\n<span data-type=\"title\" id=toc-1712>١٧٠١ </span>- \" أتتكم الأزد أحسن الناس وجوها وأعذبه أفواها وأصدقه لقاء \".\nموضوع.\nرواه ابن منده في \" المعرفة \" (٢ / ٢٦ / ٢) عن الطبراني، وهذا في \" الأوسط \" (٢٩٦٤ - بترقيمي) بسنده عن سليمان الشاذكوني: أخبرنا محمد بن حمران أخبرنا أبو عمران محمد بن عبد الله بن عبد الرحمن عن أبيه عن جده وكانت له صحبة، قال: \" نظر رسول الله ﷺ إلى عصابة قد أقبلت، قال: أتتكم الأزد أحسن الناس ... الحديث، ونظر إلى كبكة قد أقبلت، فقال: من هذه؟ قالوا: هذه بكر بن وائل، فقال رسول الله ﷺ: اللهم أجبر كسرهم. الحديث، وقد ذكر في محله \". وقال الطبراني: \" تفرد به الشاذكوني بهذا الإسناد \".","vol":"4","page":194},{"text":"قلت: وهذا سند واه بمرة، سليمان هو ابن داود الشاذكوني، قال الذهبي في \" الضعفاء والمتروكين \". \" قال ابن معين: كان\nيكذب. وقال البخاري: فيه نظر. وقال أبو حاتم: متروك \". وأبو عمران وأبو هـ لا يعرفان، كما قال الحافظ في ترجمة عبد الرحمن والد عبد الله من \" الإصابة \". وعزاه الهيثمي (١٠ / ٤٦) للطبراني في \" الكبير \" أيضا، وقال: \" ... الشاذكوني ضعيف \"!\n<span data-type=\"title\" id=toc-1713>١٧٠٢ </span>- \" أتحسبون الشدة في حمل الحجارة؟ إنما الشدة أن يمتلئ أحدكم غيظا ثم يغلبه \".\nضعيف.\nرواه عبد الله بن المبارك في \" الزهد \" (٧٤٠) وابن وهب في \" الجامع \" (ص ٦٥) وأبو عبيد (٤ / ١) بسند صحيح عن عامر بن سعد أن النبي ﷺ مر بناس يتجاذون مهراسا فقال: فذكره. قلت: وهذا سند ضعيف لإرساله.","vol":"4","page":195},{"text":"<span data-type=\"title\" id=toc-1714>١٧٠٣ </span>- \" إذا كان أحدكم على وضوء فأكل طعاما فلا يتوضأ، إلا أن يكون لبن الإبل، إذا شربتموه فتمضمضوا بالماء \".\nضعيف.\nأخرجه تمام في \" الفوائد \" (١٢٢ / ٢) والطبراني (٧٦٤٦) عن سليمان بن عبد الرحمن: حدثنا عبد الرحمن بن سوار الهلالي حدثنا حصين بن الأسود الهلالي حدثنا أبو أمامة صدي بن عجلان الباهلي أن النبي ﷺ كان يقول لأصحابه: فذكره. قلت: وهذا إسناد ضعيف، عبد الرحمن وحصين الهلاليان لم أجد لهما ترجمة. وسليمان بن عبد الرحمن هو الدمشقي، كما صرح المؤلف به في \" الصغير \" (٧٤١ - الروض) و\" الأوسط \" (٥٩ و٦٤ و٦٩ - ط) في أحاديث أخرى، وهو ابن بنت شرحبيل، صدوق يخطىء، ولم يعرفه الهيثمي، فقال في \" المجمع \" (١ / ٢٥٢):","vol":"4","page":195},{"text":"\" رواه الطبراني في \" الكبير \"، ورجاله لم أر من ترجم أحدا منهم \"! والحديث عزاه في \" الفتح الكبير \" للطبراني أيضا والضياء!\n<span data-type=\"title\" id=toc-1715>١٧٠٤ </span>- \" ما من أحد يلبس ثوبا ليباهي به، لينظر الناس إليه، لم ينظر الله إليه حتى ينزعه \".\nضعيف جدا.\nأخرجه تمام في \" الفوائد \" (١٢٥ / ١) وكذا الطبراني في \" الكبير \" (٢٣ / ٢٨٣ / ٦١٨) من طريق عبد الخالق بن زيد بن واقد عن أبيه عن محمد بن عبد الملك بن مروان عن أبيه عن أم سلمة عن النبي ﷺ قال: فذكره. قلت: وهذا إسناد ضعيف جدا، وفيه علتان: الأولى: عبد الملك بن مروان الخليفة الأموي، قال الذهبي في \" الميزان \": \" أنى له العدالة وقد سفك الدماء وفعل الأفاعيل؟! \". وقال الحافظ في \" التقريب \": \" كان طالب علم قبل الخلافة، ثم اشتغل بها، فتغير حاله، ملك ثلاث عشرة سنة استقلالا، وقبلها منازعا لابن الزبير تسع سنين \". والأخرى: عبد الخالق بن زيد. قال النسائي: \" ليس بثقة \". وقال البخاري: \" منكر الحديث \". والحديث أورده السيوطي في \" الجامع \" من رواية الطبراني، فقال المناوي: \"\nوضعفه المنذري. قال الهيثمي: فيه عبد الخالق بن زيد بن واقد وهو ضعيف. وبه عرف ما في رمز المؤلف لحسنه \".","vol":"4","page":196},{"text":"<span data-type=\"title\" id=toc-1716>١٧٠٥ </span>- \" خللوا لحاكم وأظفاركم، إن الشيطان يجري ما بين اللحم والظفر \".\nموضوع.\nرواه أبو العباس الأصم في \" جزء من حديثه \" (١٨٨ / ١ مجموع ٢٤) وعنه ابن عساكر (١٥ / ٢٣٢ / ١) وتمام الرازي (٨ / ١٢٢ / ١) من طريق عيسى بن عبد الله عن عثمان بن عبد الرحمن عن محمد بن المنكدر عن جابر مرفوعا. ومن\nهذا الوجه رواه الخطيب في السادس من \" الجامع \"، كما في \" المنتقى منه \" (١٩ / ٢) . قلت: وهذا موضوع، آفته عثمان بن عبد الرحمن، وهو الزهري الوقاصي، روى ابن عساكر (١٢ / ٢٣٩ / ١) عن صالح بن محمد الحافظ أنه قال: \" كان يضع الحديث \". وقال ابن حبان: \" كان يروي عن الثقات الموضوعات \". وعيسى بن عبد الله، لم يتبين لي الآن من هو؟ والحديث أورده السيوطي في \" الجامع الصغير \" من رواية الخطيب في \" الجامع \" وابن عساكر عن جابر. وبيض له المناوي فلم\nيتكلم عليه بشيء!!","vol":"4","page":197},{"text":"<span data-type=\"title\" id=toc-1717>١٧٠٦ </span>- \" خلقان يحبهما الله، وخلقان يبغضهما الله، فأما اللذان يحبهما الله فالسخاء والسماحة، وأما اللذان يبغضهما الله فسوء الخلق والبخل، وإذا أراد الله بعبد خيرا استعمله على قضاء حوائج الناس \".\nموضوع.\nذكره السيوطي في \" الجامع الصغير \" من رواية البيهقي في الشعب عن ابن عمرو، وزاد المناوي في تخريجه: \" وأبو نعيم والديلمي والأصبهاني وغيره \". ثم لم يتكلم على إسناده بشيء.","vol":"4","page":197},{"text":"وقد وقفت عليه في \" جزء أحاديث عن شيوخ الإجازة \" تخريج القاسم بن محمد بن يوسف البرزالي (١٥٢ / ١ مخطوط الظاهرية ٣٧ مجموع) خرجه من طريق محمد بن يونس الكديمي: حدثنا أبو عاصم الكلابي حدثنا جدي عبيد الله بن الوازع عن هشام بن عروة عن أبيه عن عبد الله بن عمرو مرفوعا. ثم وجدته في \" المنتقى من حديث أبي بكر بن سلمان الفقيه \" (١٠١ / ٢) من هذا الوجه، إلا أنه قال: \" عمرو بن عاصم \" بدل: \" أبو عاصم \"، ثم وجدته في \" حديث الكديمي \" (٣٢ / ١) رواية أبي نعيم مثل رواية أبي بكر الفقيه، وهو الصواب، فإن عمرو بن عاصم هو الكلابي وجده عبيد الله بن الوازع،\nوجده مجهول. والكديمي وضاع معروف. ثم رأيته في \" شعب الإيمان \" للبيهقي (٢ / ٢٤٩ / ٢) والأصبهاني في \" الترغيب والترهيب \" (١١٤ / ١) والديلمي أيضا من طريق أبي نعيم (٢ / ١٣٥) من هذا الوجه.\n<span data-type=\"title\" id=toc-1718>١٧٠٧ </span>- \" خليلي من هذه الأمة أويس القرني \".\nمنكر.\nرواه ابن سعد في \" الطبقات \" (٦ / ١١٣) وعنه ابن عساكر (٣ / ١٠٧ / ٢) عن سلام بن مسكين قال: حدثني رجل قال: فذكره مرفوعا. قلت: ورجاله ثقات، لكنه مرسل، لأن سلام بن مسكين من أتباع التابعين، فالرجل الذي حدثه\nأحسن أحواله أنه تابعي، ولا يمكن أن يكون صحابيا فثبت أنه مرسل. ثم إن الحديث منكر عندي لقوله ﷺ في الحديث الصحيح المشهور: \" ... وإني أبرأ إلى الله أن يكون لي فيكم خليل، وإن الله قد اتخذني خليلا، كما اتخذ إبراهيم خليلا، ولوكنت متخذا من أمتي خليلا، لاتخذت أبا بكر خليلا \".\nالحديث رواه مسلم وغيره.","vol":"4","page":198},{"text":"<span data-type=\"title\" id=toc-1719>١٧٠٨ </span>- \" خمس تفطر الصائم وتنقض الوضوء: الكذب والغيبة والنميمة والنظر بالشهو ة واليمين الفاجرة \".\nموضوع.\nرواه أبو القاسم الخرقي في \" عشر مجالس من الأمالي \" (٢٢٤ / ٢) عن عثمان بن سعيد: حدثنا بقية بن الوليد عن محمد بن الحجاج عن جابان عن أنس مرفوعا. والحديث أورده ابن الجوزي في \" الموضوعات \" من هذه الطريق، وقال: \" موضوع \" وأقره السيوطي في \" اللآلىء \" (٢ / ١٠٦) وزاد ابن عراق في \" تنزيه الشريعة \" (٢٧٢ / ١)، فقال: \" قلت: رواه أبو الفتح الأزدي في \" الضعفاء \" في ترجمة محمد بن الحجاج الحمصي، وأعله به وقال: لا يكتب حديثه، وقال ابن أبي حاتم في العلل (١ / ٢٥٨ - ٢٥٩): \" سألت أبي عن هذا الحديث فقال: هذا حديث كذب. انتهى، واقتصر الشيخ الإمام تقي الدين السبكي في \" شرح المنهاج \" على تضعيفه. والله أعلم \". قلت: هذا الاقتصار قصور، سيما وهو مخالف لحكم إمام من الأئمة النقاد، ألا وهو أبو حاتم، وقد تبعه عليه ابن الجوزي ثم السيوطي على تساهله الشديد الذي عرف به! على أنه لم يسلم موقفه تجاه الحديث من التناقض، فقد أورد الحديث في الجامع الصغير من رواية الأزدي في \" الضعفاء \"، وقد علمت من كلام ابن عراق أن الطريق واحد!","vol":"4","page":199},{"text":"<span data-type=\"title\" id=toc-1720>١٧٠٩ </span>- \" بريء من الشح من أدى الزكاة وقرى الضيف وأعطى في النائبة \".\nضعيف.\nرواه الطبراني (١ / ٢٠٥ / ٢) من طريق عمر بن علي المقدمي عن مجمع بن يحيى بن جارية قال: سمعت عمي خالد بن زيد الأنصاري قال: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف، لأن خالد بن زيد، وهو ابن حارثة الأنصاري لم تثبت صحبته. قال الحافظ في \" الإصابة \" (١ / ٤٠٥) بعدما عزاه لأبي يعلى والطبراني:","vol":"4","page":199},{"text":"\" إسناده حسن، لكن ذكره البخاري، وابن حبان في (التابعين) \".\nونقله المناوي وأقره، ولم يزد عليه بشيء، وعزاه أصله لهناد، يعني في \" الزهد \" (رقم: ١٠٦٠) . وأنا أقول: إن كان مدار الحديث عنده وعند أبي يعلى من طريق عمر بن علي المقدمي الذي في طريق الطبراني، ففيه علة أخرى غير الإرسال، وهي تدليس المقدمي هذا، قال الحافظ: \" كان يدلس شديدا \"! قلت: ويعني به تدليس السكوت، كأن يقول: \" حدثنا \" أو\" سمعت \"، ثم يسكت، ثم يقول: \" هشام بن عروة \" أو\" الأعمش \" موهما أنه سمع منهما، وليس كذلك! وانظر الحديث (٩٢١) . ثم وجدت في مسودتي أن الحديث أخرجه ابن حبان في كتاب \" الثقات \" (٤ / ٢٠٢) من طريق أبي يعلى بسنده عن ابن المبارك عن مجمع بن يحيى به، وقال: \" مرسل \". وأنه رواه أبو عثمان النجيرمي في \" الفوائد \" (٢٦ / ٢) عن سليمان بن شرحبيل: حدثنا إسماعيل بن عياش حدثنا عمارة بن غزية الأنصاري عن عمه عمر بن حارث عن أنس بن مالك مرفوعا به، دون قوله: \" وأعطى في النائبة \".\nومن هذا الوجه رواه الثعلبي أيضا في \" تفسيره \" (٣ / ١٨١ / ١ - ٢) . قلت: وهذا إسناد غريب، عمر بن حارث عم عمارة بن غزية، لم أجد له ترجمة، ولم يذكروا في ترجمة عمارة بن غزية أنه يروي عن عمه هذا، وإنما عن أبيه غزية بن الحارث!\nوإسماعيل بن عياش ضعيف في روايته عن المدنيين، وهذه منها. وسليمان بن شرحبيل، وكتب كاتب \" الفوائد \" على \" شرحبيل \" \" شراحيل \" كأنه يعني نسخته.\nولم أجد في هذه الطبقة من اسمه سليمان بن شرحبيل أوشراحيل. ثم رأيت الحديث في \" الزهد \" لهناد (١٠٦٠) من طريق آخر عن مجمع بن يحيى. فانحصرت العلة في الإرسال في هذا الوجه. والله أعلم.","vol":"4","page":200},{"text":"<span data-type=\"title\" id=toc-1721>١٧١٠ </span>- \" خمس من العبادة: قلة الطعام عبادة والقعود في المساجد عبادة والنظر في المصحف من غير قراءة عبادة، والنظر في وجه العالم عبادة، وأظنه قال: والنظر في وجه الوالدين عبادة \".\nضعيف جدا.\nرواه عفيف الدين أبو المعالي في \" فضل العلم \" (١١٥ / ١) عن سليمان بن الربيع النهدي: حدثنا همام بن مسلم عن ابن جريج عن عطاء عن أبي هريرة مرفوعا. قلت: وهذا إسناد ضعيف جدا، سليمان بن الربيع النهدي تركه\nالدارقطني. ومثله شيخه همام بن مسلم.","vol":"4","page":201},{"text":"<span data-type=\"title\" id=toc-1722>١٧١١ </span>- \" ائتدموا ولوبالماء \".\nضعيف.\nأخرجه تمام في \" الفوائد \" (ق ١٦٢ / ١) والطبراني في \" جزء من حديثه \" (ق ٢٧ / ١) والخطيب في \" التاريخ \" (٧ / ٤٣٠) من طريق غزيل بن سنان الموصلي: حدثنا عفيف بن سالم عن سفيان عن ليث عن طاووس عن عبد الله بن عمرو قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، علته ليث وهو ابن أبي سليم، وهو ضعيف لاختلاطه. وأما عفيف بن سالم فصدوق كما في \" الميزان \" و\" التقريب \". وأما غزيل بن سنان الموصلي، فلم أعرفه، ولعله الذي في \" الجرح والتعديل \" (٢ / ٣ / ٥٩): \" غضير (وفي نسخة: غصين) ابن سنان الضبي، روى عن ... (بياض) سمع منه أبي، وسألته عنه فقال: لا بأس به \".\nوالحديث عزاه السيوطي لـ \" أوسط الطبراني \"، فقال المناوي: \" وكذا أبو نعيم والخطيب. قال الهيثمي: وفيه غزيل بن سنان لم أعرفه، وبقية رجاله ثقات. وقال ابن الجوزي: حديث لا يصح، فيه مجهول، وآخر ضعيف \".","vol":"4","page":201},{"text":"وما نقله المناوي عن الهيثمي هو في كتاب \" الأطعمة \" من \" المجمع \" (٥ / ٣٥) وقوله: \" وبقية رجاله ثقات \" ذهو ل عن ليث، فإنه ضعيف معروف الضعف، فتنبه!\n<span data-type=\"title\" id=toc-1723>١٧١٢ </span>- \" أتدرين ما خرافة؟ كان رجلا في بني عذرة، أسرته الجن، فمكث فيهم دهرا ثم ردوه إلى الإنس، فكان يحدث الناس بما رأى فيهم من الأعاجيب، فقال الناس: حديث خرافة \".\nضعيف.\nرواه الترمذي في \" الشمائل \" (٢ / ٥٨ - ٥٩) وأحمد (٦ / ١٥٧) والمخلص في \" الفوائد المنتقاة \" (٩ / ٢٣٤ / ٢) عن مجالد بن سعيد عن عامر عن مسروق عن عائشة قالت: حدث رسول الله ﷺ ذات ليلة نساءه حديثا فقالت امرأة منهن: يا رسول الله هذا حديث خرافة، قال: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، غير مجالد بن سعيد، فإنه ليس بالقوي كما في \" التقريب \". فإذا عرفت ضعف الحديث، فلا وجه لما نقله فيه \" المقاصد الحسنة \" عن أبي الفرج النهرواني أنه قال في \" الجليس الصالح \" له: \" عوام الناس يرون أن قول القائل هذه خرافة، معناه أنه حديث لا حقيقة له، ولا أصل له وقد بين ذلك الصادق المصدوق \".\nقال السخاوي: \" ونحوه قول ابن الأثير في \" النهاية \": أجروه على كل ما يكذبونه من الأحاديث وعلى كل ما يستملح، ويتعجب منه، ويروى عنه ﷺ أنه قال: \" خرافة حق \".\nقلت: لقد أحسن ابن الأثير بإشارته إلى ضعف الحديث بتصديره إياه بقوله: \" ويروى \"، وكان الواجب على السخاوي أن يوضح ذلك ويكشف عن علته كما فعلنا، لأن كتابه موضوع لذلك! ومن عجيب أمره أنه قال:","vol":"4","page":202},{"text":"\" رواه الترمذي في \" السمر \" من \" جامعه \"، بل وفي \" الشمائل النبوية \" وأحمد وأبو يعلى في \" مسنديهما \" كلهم من حديث عامر الشعبي ... \". فكان عليه أن يقول: \" كله من حديث مجالد بن سعيد عن عامر الشعبي \"، لأن مجالدا هو علة الحديث فأغفلها. والله المستعان. ثم إن الحديث لم يروه الترمذي في \" جامعه \"، فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-1724>١٧١٣ </span>- \" أتدرين ما حديث خرافة؟ إن خرافة كان رجلا من بني عذرة فأصابته الجن فكان فيهم حينا، فرجع إلى الإنس، فجعل يحدثهم بأشياء تكون في الجن، وبأعاجيب لا تكون في الإنس، فحدث أن رجلا من الجن كانت له أم، فأمرته أن يتزوج، فقال: إني أخشى أن يدخل عليك من ذلك مشقة أوبعض ما تكرهين، فلم تزل به حتى زوجته، فتزوج امرأة لها أم، فكان يقسم لامرأته ولأمه، ليلة عند هذه، وليلة عند هذه، قال: وكانت ليلة امرأته، فكان عندها، وأمه وحدها، فسلم عليها مسلم، فردت السلام ثم قال: هل من مبيت؟ قالت: نعم، قال: فهل من عشاء؟ قالت: نعم، قال: فهل من محدث يحدثنا؟ قالت: نعم، أرسل إلى ابني يحدثكم، قال: فما هذه الخشفة التي نسمعها في دارك؟ قالت: هذه إبل وغنم ... \".\nضعيف جدا.\nابن أبي الدنيا في \" ذم البغي \" (٣٤ / ١ - ٢) عن عثمان بن معاوية عن ثابت عن أنس مرفوعا. قلت: وهذا إسناد واه بمرة، عثمان بن معاوية. قال ابن حبان: \" شيخ يروي الأشياء الموضوعة التي لم يحدث بها ثابت قط\n، لا تكتب روايته إلا على سبيل القدح \".","vol":"4","page":203},{"text":"ثم ساق له هذا الحديث. وتعقبه الحافظ في \" اللسان \"، فقال: \" وهذا الحديث الذي أنكره ابن حبان على هذا الشيخ، قد أورده ابن عدي في \" الكامل \" في ترجمة علي بن أبي سارة من روايته عن ثابت عن أنس، فتابع عثمان بن معاوية. وعلي بن أبي سارة ضعيف، وقد أخرج له النسائي \". وأقول: هذه المتابعة لا تجدي لأن ابن أبي سارة ضعفه البخاري جدا بقوله: \" فيه نظر \". كما رواه ابن عدي عنه. ثم ساق له أحاديث هذا أحدها، ثم قال: (٢٨٧ / ٢): \" كلها غير محفوظة وله غير ذلك عن ثابت مناكير أيضا \".\nثم إن نص حديثه يختلف عن نص المشهو د له، فإنه قال في أوله: \" حدث رسول الله ﷺ عائشة مرة حديثا، فقالت: لولا أنك حدثتني بهذا يا رسول الله لظننت أنه حديث خرافة، فقال لها: يا عائشة! وهل تدرين ما خرافة؟ قالت\n: لا، قال: فإن خرافة كان رجلا من بني عذرة، سبته الجن، فكان معهم، فإذا استرقوا السمع من السموات حدث بعضهم بعضا بذلك، فسمعه خرافة منهم، فيحدث به بني آدم، فيحدثونه كما يقول. وذكر الحديث \".\n<span data-type=\"title\" id=toc-1725>١٧١٤ </span>- \" ابن آدم أطع ربك تسمى عالما، ولا تعصه فتسمى جاهلا \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٦ / ٣٤٥) والخطيب في \" الفوائد الصحاح والغرائب \" (جـ ٢ رقم الحديث ١٠ - نسختي) من طريق علي بن زياد المتوثي: حدثنا عبد العزيز بن أبي رجاء حدثنا مالك عن سهيل عن أبيه عن أبي هريرة وأبي سعيد الخدري قالا: قال رسول الله ﷺ: فذكره.\nوليس عند أبي نعيم (ابن آدم) . وقال: (عاقلا) مكان: (عالما)، وقالا: هو والخطيب، واللفظ لهذا:","vol":"4","page":204},{"text":"\" حديث غريب جدا من حديث مالك بن أنس، تفرد بروايته عنه عبد العزيز بن أبي رجاء \". قلت: قال الذهبي في \" الميزان \":\n\" قال الدارقطني: متروك. له مصنف موضوع كله \". ثم ساق له هذا الحديث، وقال: \" هذا باطل على مالك \". وأقره الحافظ في \" اللسان \".\nوالحديث أورده السيوطي في \" الجامع الكبير \" (١ / ١٠٤ / ٢) من رواية الخطيب في \" رواة مالك \" دون قوله \" ابن آدم \"، أي مثل رواية أبي نعيم. وأورده في \" الجامع الصغير \" من رواية أبي نعيم، بلفظ الترجمة المخالفة للتي ذكرتها آنفا.\nوتعقبه المناوي بعدما نقل كلام الذهبي بقوله: \" وقد اقتصر المؤلف على الرمز لتضعيفه، وكان الأولى حذفه \". ثم تردد المناوي في هذا الحكم فقال في \" التيسير \": \" وهو ضعيف بل قيل: موضوع \".\n<span data-type=\"title\" id=toc-1726>١٧١٥ </span>- \" ابكين، وإياكن ونعيق الشيطان فإنه مهما يكن من القلب والعين فمن الله والرحمة، ومهما يكن من اليد واللسان، فمن الشيطان \".\nضعيف.\nأخرجه أحمد (١ / ٢٣٧ و٣٣٥) وابن سعد في \" الطبقات \" (٨ / ٢٤ - أوربا) عن علي بن زيد عن يوسف بن مهران عن ابن عباس قال: \" لما ماتت رقية بنت النبي ﷺ قال النبي ﷺ: الحقي بسلفنا عثمان بن مظعون، فبكت النساء على رقية، فجاء عمر بن الخطاب فجعل يضربهن بسوطه، فأخذ النبي ﷺ بيده، ثم قال: دعهن يا عمر يبكين، ثم قال: (فذكره)، فقعدت فاطمة على شفير القبر","vol":"4","page":205},{"text":"إلى جنب النبي ﷺ، فجعلت تبكي، فجعل رسول الله ﷺ يمسح الدمع عن عينها بطرف\nثوبه \". قلت: وهذا سند ضعيف، علي بن زيد هو ابن جدعان، جزم الحافظ في \" التقريب \" أنه \" ضعيف \".\n<span data-type=\"title\" id=toc-1727>١٧١٦ </span>- \" ابن أختكم منكم وحليفكم منكم ومولاكم منكم، إن قريشا أهل صدق وأمانة، فمن بغى لها العواثر، أكبه الله في النار لوجهه \".\nضعيف.\nأخرجه البخاري في \" الأدب المفرد \" (٧٥) والسري بن يحيى في: \" حديث الثوري \" (٢٠٠ / ٢) وابن أبي عاصم في \" السنة \" (١٤٧ / ٢) والحاكم (٤ / ٧٣) وأحمد (٤ / ٣٤٠) والشافعي الشطر الثاني منه (١٨٤٥ - ترتيبه) من طريق إسماعيل بن عبيد بن رفاعه عن أبيه عن جده قال: \" جمع رسول الله ﷺ قريشا فقال: هل فيكم من غيركم؟ قالوا: لا، إلا ابن أختنا وحليفنا ومولانا، فقال:.... \" فذكره. وقال الحاكم: \" صحيح الإسناد \"! ووافقه الذهبي! وهو القائل في إسماعيل هذا: \" ما علمت روى عنه سوى عبد الله بن عثمان بن خثيم \". ولهذا قال الحافظ \" مقبول \". يعني عند المتابعة، وإلا فلين الحديث. قلت: وقد وجدت للشطر الثاني منه شاهدا من حديث جابر مرفوعا به، إلا أنه قال: \" إلا كبه الله ﷿ لمنخريه \". أخرجه ابن عساكر في \" التاريخ \" (٣ / ٣٢٠ / ١ - ٢) من طريق المسور بن عبد الملك بن عبيد بن سعيد بن يربوع المخزومي عن زيد بن عبد الرحمن بن عمرو بن نفيل - من بني عدي - عن أبيه قال: \" جئت جابر بن عبد الله الأنصاري في فتيان من قريش، فدخلنا عليه بعد أن كف","vol":"4","page":206},{"text":"بصره، فوجدنا حبلا معلقا في السقف، وأقراصا مطروحة بين يديه أو خبزا، فكلما استطعم مسكين قام جابر إلى قرص منها، وأخذ الحبل حتى يأتي المسكين فيعطيه، ثم يرجع بالحبل حتى يقعد، وقلت له: عافاك الله! نحن إذا جاء المسكين أعطيناه، فقال: إني أحتسب المشي في هذا، ثم قال: ألا أخبركم شيئا سمعته من رسول الله ﷺ؟ قالوا: بلى، قال: سمعته يقول: فذكره \".\nقلت: وهذا سند ضعيف، من دون جابر لم أعرفهم، غير المسور بن عبد الملك ترجمه ابن أبيه حاتم (٤ / ١ / ٢٩٨) من رواية جمع من الثقات ولم يذكر فيه جرحا ولا تعديلا. وفي \" الميزان \" عن الأزدي: \" ليس بالقوي \".\nقلت: فهذا القدر من الحديث حسن بمجموع الطريقين، ولذلك أوردته في \" الصحيحة \" (١٦٨٨) كما أخرجت في (٧٧٦) الجملة الأولى منه، والجملة الثالثة (١٦١٣) . والله أعلم.\n<span data-type=\"title\" id=toc-1728>١٧١٧ </span>- \" إياكم والحمرة، فإنها أحب الزينة إلى الشيطان \".\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٨ / ١٤٨ / ٣١٧) من طريق بكر بن محمد بن سعيد بن بشير عن قتادة عن الحسن البصري عن عمران بن حصين مرفوعا.\nقلت: وهذا إسناد ضعيف، الحسن البصري مدلس وقد عنعنه. وسعيد بن بشير ضعيف، كما في \" الإصابة \" وغيره. وقد اختلف عليه في إسناده. فرواه بكر عنه هكذا. وأخرجه الحسن بن سفيان في \" مسنده \" من طريق يحيى بن صالح الوحاظي ومحمد بن عثمان كلاهما عنه فقال: عن \" عبد الرحمن بن يزيد بن رافع \" بدل: \" عمران بن حصين \". وأخرجه ابن أبي عاصم من طريق محمد (بن) بلال عن سعيد بهذا الإسناد، لكنه سمى جده راشدا.","vol":"4","page":207},{"text":"وكذا أخرجه ابن منده من طريق الوحاظي، كما في \" الإصابة \". وأخرجه أبو محمد المخلدي في \" الفوائد \" (ق ٢٦٣ / ٢) عن سعيد بن بشير مثل رواية ابن سفيان عنه.\n<span data-type=\"title\" id=toc-1729>١٧١٨ </span>- \" إن الشيطان يحب الحمرة، فإياكم والحمرة، وكل ثوب ذي شهرة \".\nضعيف جدا.\nرواه أبو محمد المخلدي في \" الفوائد \" (٢٨٣ / ٢) والطبراني في \" الأوسط \" (٧٨٥٨ - بترقيمي) عن ابن جريج: أخبرني أبو بكر الهذلي عن الحسن عن رافع بن يزيد الثقفي مرفوعا. ومن هذا الوجه أخرجه ابن عدي (١٦٩ / ٢) والجوزقاني في \" الأباطيل \" (٦٤٦) وقال: \" باطل \". وقال ابن عدي: \" أبو بكر الهذلي في حديثه ما لا يحتمل ولا يتابع عليه \". وعنه علقه ابن منده في \" المعرفة \" (٢ / ١٩٨ / ١) . وقال ابن حجر الهيثمي في \" أحكام اللباس \" (٧ / ١): \" إنه ضعيف \".\nوأقول: بل هو ضعيف جدا، فإن الهذلي هذا، قال الذهبي في \" الضعفاء \": \" مجمع على ضعفه \". وقال الحافظ في \" التقريب\n\": \" متروك الحديث \". والحديث أورده السيوطي في \" الجامع \" من رواية الحاكم في \" الكنى \"، وابن قانع والبيهقي في \" الشعب \". وذكر المناوي أن الطبراني رواه أيضا من طريق الهذلي. وأن الحافظ","vol":"4","page":208},{"text":"قال في \" الفتح \": \" الحديث ضعيف، وبالغ الجوزقاني فقال: إنه باطل، وقد وقفت على كتاب الجوزقاني وترجمه بـ \" الأباطيل \"، وهو بخط ابن الجوزي، وقد تبعه على أكثره في \" الموضوعات \"، لكن لم يوافقه على هذا الحديث، ولم يذكره فيها فأصاب. انتهى \". قلت: والصواب أنه ضعيف كما قال الحافظ، لأن الجوزقاني رواه من طريق أخرى فيه اضطراب، وسعيد بن بشير، وهو ضعيف كما تقدم في الذي قبله. والله أعلم.\n<span data-type=\"title\" id=toc-1730>١٧١٩ </span>- \" إن الله تعالى بنى الفردوس بيده، وحظرها على كل مشرك وكل مدمن للخمر سكير \".\nضعيف.\nأخرجه تمام الرازي في \" الفوائد \" (١٠ / ١٧٧ / ٢) وأبو نعيم في \" الحلية \" (٣ / ٩٤ - ٩٥) والديلمي (١ / ٢ / ٢٢٥ - ٢٢٦) من طريق أبي الطاهر بن السرح قال: حدثنا خالي أبو رجاء عبد الرحمن بن عبد الحميد قال: حدثني يحيى بن أيوب عن داود بن أبي هند عن أنس أن رسول الله ﷺ قال: فذكره. وقال أبو نعيم: \" غريب من حديث داود عن أنس رضي الله تعالى عنه، لم يروه عنه إلا يحيى بن أيوب المعافري المصري، تفرد به عنه أبو رجاء \". قلت: ورجاله كلهم ثقات، في بعضهم كلام لا يضر، وإنما علته الانقطاع بين داود وأنس.\nفإنه وإن كان رآه، فلم يثبت أنه سمع منه. قال ابن حبان: روى عن أنس خمسة أحاديث لم يسمعها منه. وقال الحاكم: لم يصح سماعه من أنس. وخفيت هذه العلة على المناوي، فأخذ يتكلم على بعض الرواة بما لا يقدح، ولولاها لكان الحديث ثابتا.\nوالحديث عزاه السيوطي في \" الجامع \" للبيهقي في \" الشعب \" وابن عساكر.","vol":"4","page":209},{"text":"<span data-type=\"title\" id=toc-1731>١٧٢٠ </span>- \" إن من القرف التلف \".\nضعيف.\nأخرجه أبو داود (٢ / ١٥٩) وأحمد (٣ / ٤٥١) من طريق يحيى بن عبد الله بن بحير قال: أخبرني من سمع فروة بن مسيك قال: قلت: يا رسول الله!\nأرض عندنا يقال لها: أرض أبين، هي أرض ريفنا وميرتنا، وإنها وبئة، أو قال: وباؤها شديد؟ فقال النبي ﷺ: دعها عنك، فإن من القرف التلف \". قلت: وهذا سند ضعيف، لجهالة من سمعه من فروة.","vol":"4","page":210},{"text":"<span data-type=\"title\" id=toc-1732>١٧٢١ </span>- \" لوأمسك الله ﷿ المطر عن عباده خمس سنين، ثم أرسله، لأصبحت طائفة من الناس كافرين، يقولون: سقينا بنوء المجدح \".\nضعيف.\nرواه النسائي (١ / ٢٢٧) والدارمي (٢ / ٣١٤) وابن حبان (٦٠٦) وأحمد (٣ / ٧) والطبراني في \" الدعاء \" (ق ١١١ / ٢) عن عمرو بن دينار عن عتاب بن حنين عن أبي سعيد الخدري مرفوعا، وزاد الدارمي في آخره: \" قال: المجدح كوكب يقال له: الدبران \". قلت: وهذا إسناد ضعيف، عتاب بن حنين، أورده ابن أبي حاتم برواية يحيى بن عبد الله بن صيفي وعمرو هذا، ولم يذكر فيه جرحا ولا تعديلا، ولذلك قال الحافظ: \" مقبول \". يعني عند المتابعة كما هو اصطلاحه. وأما ابن حبان فذكره في \" الثقات \"! والمحفوظ في الباب الحديث القدسي: \" ما أنعمت على عبادي من نعمة إلا أصبح منهم بها كافرين ... \" الحديث. أخرجه الشيخان وغيرهما، وهو مخرج في \" الإرواء \" (٦٨١) .","vol":"4","page":210},{"text":"<span data-type=\"title\" id=toc-1733>١٧٢٢ </span>- \" إن أهل الجنة إذا دخلوها نزلوا فيها بفضل أعمالهم، ثم يؤذن لهم في مقدار يوم الجمعة من أيام الدنيا، فيزورون ربهم، ويبرز لهم عرشه، ويتبدى لهم في روضة من رياض الجنة، فتوضع لهم منابر من نور ومنابر من لؤلؤ ومنابر من ياقوت ومنابر من زبرجد ومنابر من ذهب ومنابر من فضة، ويجلس أدناهم - وما فيهم من دني - على كثبان المسك والكافور، وما يرون أن أصحاب الكراسي بأفضل منهم ... (الحديث بطوله، وفيه:) ثم ننصرف إلى منازلنا، فيتلقانا أزواجنا، فيقلن: مرحبا وأهلا، لقد جئت، وإن بك من الجمال أفضل مما فارقتنا عليه، فيقول: إنا جالسنا اليوم ربنا الجبار، ويحقنا أن ننقلب بمثل ما انقلبنا \".\nضعيف.\nأخرجه الترمذي (٢ / ٨٩ - ٩٠) وابن ماجة (٤٣٣٦) وابن أبي عاصم في \" السنة \" (رقم ٧٨٥ - بتحقيقي) وتمام في \" الفوائد \" (١٣ / ٢٤١ - ٢٤٢ / ٢) من طرق عن هشام بن عمار: حدثنا عبد الحميد بن حبيب بن أبي العشرين: حدثنا الأوزاعي حدثنا حسان بن عطية عن سعيد بن المسيب أنه لقي أبي هريرة، فقال أبو هريرة: أسأل الله أن يجمع بيني وبينك في سوق الجنة، فقال سعيد: أفيها سوق؟ قال: نعم، أخبرني رسول الله ﷺ: فذكره، وقال الترمذي مضعفا: \" حديث غريب، لا نعرفه إلا من هذا الوجه \".\nقلت: وعلته عبد الحميد هذا، أورده الذهبي في \" الضعفاء \"، وقال: \" قال النسائي: ليس بالقوي \". وقال الحافظ في \" التقريب \": \" صدوق، ربما أخطأ، قال أبو حاتم: كان كاتب ديوان، ولم يكن صاحب حديث \". وهشام بن عمار، وإن أخرج له البخاري ففيه كلام، قال الذهبي في \" الميزان \":","vol":"4","page":211},{"text":"\" صدوق مكثر، له ما ينكر، قال أبو حاتم: صدوق قد تغير، فكان كلما لقن تلقن \". ونحوه في \" التقريب \".\nوأخرجه ابن أبي عاصم (٧٨٦) وتمام من طريق سويد بن عبد العزيز عن الأوزاعي به. لكن سويد هذا ضعيف جدا، قال البخاري: \" فيه نظر لا يحتمل \". وذكره الذهبي في \" الضعفاء \"، وقال: \" قال أحمد: متروك الحديث \".\n<span data-type=\"title\" id=toc-1734>١٧٢٣ </span>- \" أنا شفيع لكل رجلين تحابا في الله، من مبعثي إلى يوم القيامة \".\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (١ / ٣٦٨) من طريق عمرو بن خالد الكوفي: حدثنا أبو هاشم الرماني عن زاذان أبي عمر الكندي عن سلمان قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد موضوع، آفته عمرو بن خالد هذا، فقد كذبه أحمد ويحيى والدارقطني وغيرهم، وقال وكيع: \" كان في جوارنا يضع الحديث، فلما فطن له تحول إلى واسط \".\nقلت: ثم رواه عنه كذاب آخر، ووضع له إسنادا آخر، وهو يحيى بن هاشم، فقال: حدثنا أبو خالد الواسطي عن زيد بن علي عن أبيه علي عن جده الحسين عن علي بن أبي طالب ﵁، قال: قال رسول الله ﷺ: فذكره. أخرجه تمام في \" الفوائد \" (١٢ / ٢١٩ / ٢) . قلت: وأبو خالد الواسطي، هو عمرو بن خالد الكذاب، الذي في الطريق الأولى، ويحيى بن هاشم هو أبو زكريا السمسار الغساني الكوفي، كذبه ابن معين وصالح جزرة، وقال","vol":"4","page":212},{"text":"ابن عدي: \" كان ببغداد يضع الحديث، ويسرقه \". والحديث أورده السيوطي في \" زوائد الجامع الصغير \" من رواية أبي نعيم فقط عن سلمان!\n<span data-type=\"title\" id=toc-1735>١٧٢٤ </span>- \" اللهم إنك سألتنا من أنفسنا ما لا نملكه إلا بك، اللهم فأعطنا منها ما يرضيك عنا \".\nضعيف جدا.\nأخرجه تمام في \" الفوائد \" (١٢ / ٢٢٣ / ١) من طريق دلهاث بن جبير: حدثنا الوليد بن مسلم: أنبأ الأوزاعي عن عطاء بن أبي رباح عن أبي هريرة قال: فذكره. قلت: وهذا إسناد ضعيف جدا، دلهاث هذا، قال الأزدي: \" ضعيف جدا \". والحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر فقط! واستدرك عليه المناوي المستغفري في \" الدعوات \"، وقال: \" قال المصنف: وهذا الحديث متواتر \"! وأنا أظن أن هذا خطأ مطبعي، وأن محله في غير هذا الحديث. فإنه ليس له طريق أخرى، فضلا عن أن يكون متواترا!! ولم ترد هذه العبارة في \" الجامع الكبير \" (٥٤٤ - ٩٧٩٤) .","vol":"4","page":213},{"text":"<span data-type=\"title\" id=toc-1736>١٧٢٥ </span>- \" إذا آخيت رجلا فسله عن اسمه واسم أبيه، فإن كان غائبا حفظته وإن كان مريضا عدته، وإن مات شهدته \".\nضعيف جدا.\nقال في \" الجامع \": رواه البيهقي في \" الشعب \" عن ابن عمر ورمز لضعفه، وبين السبب في ذلك شارحه المناوي، فقال:","vol":"4","page":213},{"text":"\" قال مخرجه البيهقي: تفرد به مسلمة بن علي بن عبيد الله، وليس بالقوي. انتهى، ومسلمة أورده الذهبي ﵀ في \" الضعفاء والمتروكين \"، وقال: قال الدارقطني وغيره: \" متروك \".\nقلت: ومنه تعلم تساهله في \" التيسير \" بقوله: \" وفي إسناده ضعف قليل \"! وقال الترمذي: \" ولا يصح إسناده \". كما يأتي في الحديث الذي بعده. وقد أخرجه تمام في \" الفوائد \" (١٢ / ٢١٥ / ٢) عن مسلمة بن علي عن عبيد الله بن عمر عن نافع عن ابن عمر قال: \" رآني النبي ﷺ وأنا أتلفت، فقال لي: مالك يا عبد الله؟ قلت: يا رسول الله! رجل أحببته، فأنا أطلبه، فقال رسول الله ﷺ: فذكره \".\n<span data-type=\"title\" id=toc-1737>١٧٢٦ </span>- \" إذا آخى الرجل الرجل فليسأله عن اسمه واسم أبيه، وممن هو، فإنه أوصل للمودة \".\nضعيف.\nأخرجه البخاري في \" التاريخ \" (٤ / ٢ / ٣١٤) وابن سعد في \" الطبقات \" (٦ / ٦٥) وعبد بن حميد (ق ٥٣ / ٢) والترمذي (٢ / ٦٣) وأبو نعيم في \" الحلية \" (٦ / ١٨١) من طريق عمران بن مسلم القصير عن سعيد بن سلمان عن يزيد بن نعامة الضبي قال: قال رسول الله ﷺ: فذكره، وقال الترمذي: \" حديث غريب لا نعرفه إلا من هذا الوجه، ولا نعرف ليزيد بن نعامة سماعا من النبي ﷺ، ويروى عن ابن عمر عن النبي ﷺ نحوهذا الحديث، ولا يصح إسناده \". يشير إلى الحديث الذي قبله. فعلة الحديث الإرسال، وشذ البخاري فقال: \" يزيد بن نعامة له صحبة \". وقد خطؤوه في ذلك. وله علة أخرى، وهي جهالة الراوي عن سعيد بن سلمان، ويقال: سليمان. قال الذهبي:","vol":"4","page":214},{"text":"\" روى عنه عمران القصير فقط، ذكره ابن حبان في (ثقاته) \". وفي \" التقريب \": \" مقبول \". والحديث عزاه السيوطي في \" الجامع \" لابن سعد في \" الطبقات \"، والبخاري في \" تاريخه \"، والترمذي فقط! ورمز له بالضعف.\n١٧٢٧ - \" إذا اتخذ الفيء دولا والأمانة مغنما والزكاة مغرما وتعلم لغير الدين وأطاع الرجل امرأته وعق أمه وأدنى صديقه وأقصى أباه وظهرت الأصوات في المساجد، وساد القبيلة فاسقهم، وكان زعيم القوم أرذلهم وأكرم الرجل مخافة\nشره وظهرت القينات والمعازف وشربت الخمور ولعن آخر هذه الأمة أولها، فليرتقبوا عند ذلك ريحا حمراء، وزلزلة وخسفا ومسخا وقذف، وآيات تتابع، كنظام بال قطع سلكه فتتابع \".\nضعيف.\nرواه الترمذي (٢ / ٣٣) من طريق رميح الجذامي عن أبي هريرة مرفوعا، وقال مضعفا: \" حديث غريب لا نعرفه إلا من هذا الوجه \".\nقلت: ورميح هذا مجهول، كما في \" التقريب \". ونحو هذا الحديث ما سيأتي بلفظ: \" إذا فعلت أمتي خمس عشر خصلة \".","vol":"4","page":215},{"text":"<span data-type=\"title\" id=toc-1738>١٧٢٨ </span>- \" بادروا أولادكم بالكنى، لا تغلب عليهم الألقاب \".\nموضوع.\nرواه ابن عدي (٣٤ / ١) والديلمي (٢ / ١ / ٢) من طريق أبي\nالشيخ عن أبي علي الدارسي: حدثنا حبيش بن دينار عن زيد بن أسلم عن ابن عمر","vol":"4","page":215},{"text":"مرفوعا. وقال ابن عدي: \" أبو علي الدارسي بشر بن عبيد منكر الحديث \". قلت: وكذبه الأزدي. والحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن حبان، وقال: \" لا يصح، حبيش يروي عن زيد العجائب لا يجوز الاحتجاج به \".\nقلت: وإعلاله بحبيش هو الصواب لأن الدارسي صدوق كما بينته في ترجمته من \" تيسير الانتفاع \"، وبه أعله ابن الجوزي كما رأيت. وتعقبه السيوطي في \" اللآلىء \" بقوله (١ / ١١١): \" قلت: أخرجه الدارقطني في \" الأفراد \"،\nوابن عدي، وقال: (فذكر ما تقدم عنه)، وأورده صاحب \" الميزان \" في ترجمته، وقال: إنه غير صحيح. وقال ابن حجر في \" كتاب الألقاب \": سنده ضعيف، والصحيح عن ابن عمر قوله. انتهى، وله طريق آخر، قال الشيرازي في \" الألقاب \": أنبأنا ... حدثنا إسماعيل بن أبان: أخبرني جعفر الأحمر عن أبي حفص عن أنس بن مالك مرفوعا به. إسماعيل متروك، وجعفر ثقة ينفرد. والله أعلم \".\nقلت: وهذا التعقب لا طائل تحته، لأن إسماعيل هذا وهو الغنوي كان يضع الحديث كما قال ابن حبان. وقال أحمد: \" روى أحاديث موضوعة \". ولذلك تعقبه ابن عراق بقوله (١ / ١٩٩): \" قلت: إسماعيل بن أبان كان يضع، كما مر في المقدمة \".\n<span data-type=\"title\" id=toc-1739>١٧٢٩ </span>- \" ذكر علي عبادة \".\nموضوع.\nرواه ابن عساكر (١٢ / ١٥٣ / ٢) عن الحسن بن صابر الهاشمي: أخبرنا وكيع عن هشام بن عروة عن أبيه عن عائشة مرفوعا. قلت: وهذا سند واه جدا، الحسن هذا متهم، قال الذهبي: \" قال ابن حبان: منكر الحديث. ثم ساق له ... عن عائشة مرفوعا: لما خلق الله الفردوس، قالت: رب زيني، قال: قد زينتك بالحسن والحسين. وهذا كذب \".","vol":"4","page":216},{"text":"قلت: وقد أورده ابن الجوزي في \" الموضوعات \" من رواية ابن حبان، وقال: \" الحسن بن صابر منكر الرواية جدا\n\". ثم ساق له ابن الجوزي طريقا أخرى، فيها لوط أبو مخنف والكلبي، قال: \" وهما كذابان \". وساق له السيوطي (١ / ٣٨٩) طريقا ثالثا رواه الطبراني وفيه عباد بن صهيب، قال السيوطي: \" وهو أحد المتروكين \". ثم إن الحديث الأول\nأورده السيوطي في \" الجامع \" من رواية الديلمي في \" مسند الفردوس \" عن عائشة. وأعله المناوي بقول ابن حبان المتقدم في ابن صابر، وذلك يقتضي أن إسناده ضعيف جدا كما تقدم، فقوله في \" التيسير \": \" إسناده ضعيف \". غاية في التقصير، ومتنه ظاهر الوضع.\n<span data-type=\"title\" id=toc-1740>١٧٣٠ </span>- \" أتيت بمقاليد الدنيا (وفي رواية: بمفاتيح خزائن الدنيا) على فرس أبلق [جاءني به جبريل ﵇] عليه قطيفة من سندس \".\nضعيف.\nرواه أحمد (٣ / ٣٢٧ - ٣٢٨) وابن حبان (٢١٣٨) وأبو الشيخ في \" أخلاق النبي ﷺ \" (٢٩٠) والرواية الأخرى مع الزيادة له، وأبو حامد الحضرمي في \" حديثه \" (١٥٩ / ١) عن حسين بن واقد عن أبي الزبير عن\nجابر مرفوعا.\nقلت: وهذا إسناد على شرط مسلم، لكن أبا الزبير مدلس، وقد عنعنه، فهو من أجلها ضعيف.","vol":"4","page":217},{"text":"<span data-type=\"title\" id=toc-1741>١٧٣١ </span>- \" ابنوا مساجدكم جما، وابنوا مدائنكم مشرفة \".\nضعيف.\nأورده هكذا السيوطي في \" الجامع الصغير \" من رواية ابن أبي شيبة عن ابن عباس مرفوعا. والذي رأيته في \" المصنف \" في باب \" في زينة المساجد وما جاء فيها \" (١ / ٢٠٩): خلف بن خليفة عن موسى عن رجل عن ابن عباس قال: \" أمرنا أن نبني المساجد جما، والمدائن شرفا \".","vol":"4","page":217},{"text":"قلت: وهذا إسناد ضعيف، لجهالة الرجل الذي لم يسم، وموسى الراوي عنه لم أعرفه.\n<span data-type=\"title\" id=toc-1742>١٧٣٢ </span>- \" أصدق الرؤيا بالأسحار \".\nضعيف.\nأخرجه الترمذي (٢ / ٤٤ - ٤٥) والدارمي (٢ / ١٢٥) وأبو يعلى في \" مسنده \" (٢ / ٥٠٩ / ٣٨٣) وابن حبان (١٧٩٩) وابن عدي في \" الكامل \" (ق ١٣١ / ١ - ٢) والحاكم (٤ / ٣٩٢) والخطيب في \" التاريخ \" (٨ / ٢٦ و١١ / ٣٤٢) من طريق دراج أبي السمح عن أبي الهيثم عن أبي سعيد الخدري عن النبي ﷺ به، وقال الحاكم: \" صحيح الإسناد \"! ووافقه المناوي، ثم الغماري، ومن قبلهما الذهبي! مع أنه أورد دراجا هذا في \" الضعفاء \" وقال: \" ضعفه أبو حاتم، وقال أحمد: أحاديثه مناكير \". ولهذا ذكر ابن عدي أن هذا الحديث مما أنكر من أحاديث دراج هذا. وأما الترمذي فسكت عنه!","vol":"4","page":218},{"text":"<span data-type=\"title\" id=toc-1743>١٧٣٣ </span>- \" إني فيما لم يوح إلي كأحدكم \".\nموضوع. أخرجه ابن شاهين في \" فضائل العشرة \" من \" السنة \" رقم (٣٢ - نسختي) والإسماعيلي في \" المعجم \" (٩٤ / ١ - ٢) من طريق أبي يحيى الحماني عن أبي القطوف جراح بن المنهال عن الوضين بن عطاء عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال: \" لما أراد النبي ﷺ أن يوجهه إلى اليمن، وثم أبو بكر وعمر وعثمان وعلي وطلحة والزبير وعبد الرحمن وسعد، فقال رسول الله ﷺ: تكلموا، فقال أبو بكر: يا رسول الله! لوأنك أذنت لنا بالكلام ما كان لنا أن نتكلم معك، فقال رسول الله ﷺ: (فذكره، وزاد): فتكلموا، فتكلم أبو بكر، وأمر بالرفق، فقال","vol":"4","page":218},{"text":"رسول الله ﷺ لمعاذ: ما ترى؟ فقال بخلاف ما قال أبو بكر، فقال رسول الله ﷺ: \" إن الله من فوق سمائه يكره أن يخطأ أبو بكر \". قلت: وهذا إسناد واه بمرة، الجراح هذا، قال البخاري ومسلم: \" منكر الحديث \". وقال النسائي والدارقطني: \" متروك \". وقال ابن حبان: \" كان يكذب في الحديث ويشرب الخمر \". والحديث قال الهيثمي (٩ / ٤٦): \" رواه الطبراني، وأبو القطوف لم أعرفه، وبقية رجاله ثقات، وفي بعضهم خلاف \".\nقلت: كأنه لم يقع في الطبراني مسمى وهو الجراح بن المنهال كما رأيت، والخلاف الذي ذكره في بعض رواته كأنه يعني به أبا يحيى الحماني، فقد تكلم فيه بعضهم من قبل حفظه، لكن الآفة من شيخه الجراح! ثم رأيت الحديث في \" الطبراني \" (٢٠ / ٦٧ / ١٢٤) من الوجه المذكور عن أبي القطوف غير مسمى، فلذلك لم يعرفه الهيثمي كما تقدم، ومع أن المناوي نقل كلامه في \" الفيض \"، وأقره، وذلك يستلزم ضعفه، عاد في \" التيسير \"، فحسن إسناده! فكيف وقد عرف\nأنه الجراح المتروك؟!\n<span data-type=\"title\" id=toc-1744>١٧٣٤ </span>- \" أبو بكر وعمر مني بمنزلة هارون من موسى \".\nكذب.\nأخرجه الخطيب في \" التاريخ \" (١١ / ٣٨٤) من طريق أبي القاسم علي بن الحسن بن علي بن زكريا الشاعر: حدثنا أبو جعفر محمد بن جرير الطبري حدثنا بشر بن دحية حدثنا قزعة بن سويد عن ابن أبي مليكة عن ابن عباس أن النبي صلى\nالله عليه وسلم قال: فذكره. أورده في ترجمة الشاعر هذا، ولم يذكر فيه جرحا ولا تعديلا. وكذلك صنع الذهبي، وساق له هذا الحديث، وقال: \" خبر كذب، هو المتهم به \". قلت: نعم هو كذب واضح، ولكن المتهم به هو غيره، فقد ذكر الذهبي نفسه في","vol":"4","page":219},{"text":"ترجمة عمار بن هارون المستملي أن ابن عدي أخرجه من طريقه: حدثنا قزعة بن سويد به. وعقبه الذهبي بقوله: \" قلت: هذا كذب، قال ابن عدي: حدثناه ابن جرير الطبري حدثنا بشر بن دحية حدثنا قزعة بنحوه. قلت: ومن بشر؟! قال ابن عدي: قد حدث به أيضا مسلم بن إبراهيم عن قزعة. وقزعة ليس بشيء \".\nقلت: ففيما ذكرنا ما يوضح أن أبا القاسم الشاعر بريء الذمة من هذا الحديث المكذوب. وأن التهمة منحصرة في بشر بن دحية أوشيخه قزعة، وكان يمكن تبرئة الأول منهما من عهدته برواية المستملي إياه عن قزعة، كما فعل الحافظ في ترجمة بشر، ولكن المستملي هذا متروك الحديث، كما قال موسى بن هارون، وقال ابن عدي: \" عامة ما يرويه غير محفوظ، كان يسرق الحديث \". فيمكن أن يكون سرقه من بشر هذا، ثم رواه عن شيخه قزعة. وعليه فلا نستطيع الجزم بتبرئته منه، فهو آفته، أوشيخه قزعة. والله أعلم.\n<span data-type=\"title\" id=toc-1745>١٧٣٥ </span>- \" غطوا حرمة عورته، فإن حرمة عورة الصغير كحرمة عورة الكبير، ولا ينظر الله إلى كاشف عورة \".\nموضوع.\nرواه الحاكم في \" المستدرك \" (٣ / ٢٥٧) عن أحمد بن محمد بن ياسين: حدثنا محمد بن حبيب السماك حدثنا عبد الله بن زياد الثوباني - من ولد ثوبان - عن ابن لهيعة عن يزيد بن أبي حبيب عن ليث مولى محمد بن عياض الزهري عن محمد بن عياض قال: \" رفعت إلى رسول الله ﷺ في صغري وعلي خرقة، وقد كشفت عن عورتي فقال: ... \" فذكره \"، وسكت عنه! ورده الذهبي في \" تلخيصه \" بقوله: \" قلت: إسناده مظلم، ومتنه منكر \". وقال في \" موضوعات من مستدرك الحاكم \":","vol":"4","page":220},{"text":"\" قلت: إسناده ظلمات، وابن ياسين تالف، وابن لهيعة لا يحتمل هذا، ومحمد بن عياض لا يدرى من هو \". وقال في ترجمة ابن ياسين من \" الميزان \": \" قال السلمي: سألت الدارقطني عن أبي إسحاق بن ياسين الهروي؟ فقال: شر من أبي بشر المروزي، وأكذبهما. وقال الإدريسي: كان يحفظ، سمعت أهل بلده يطعنون فيه، لا يرضونه \". وأجمل القول في إسناده الحافظ في \" الإصابة \"، فقال: \" وفي السند مع ابن لهيعة غيره من الضعفاء \".\nومن عجائب الذهبي أنه مع طعنه في إسناد الحديث لما أورد محمد بن عياض في \" التجريد \"، قال: \" ذكره الحاكم في \" مستدركه \" في (الصحابة) قال: رفعت إلى رسول الله ﷺ في صغري وأنا في خرقة \". كذا قال، ولم يزد! وهو من موضوعات \" الجامع الصغير \"!\n<span data-type=\"title\" id=toc-1746>١٧٣٦ </span>- \" السلام قبل الكلام، ولا تدعوا أحدا إلى الطعام حتى يسلم \".\nموضوع.\nأخرجه الترمذي (٢ / ١١٧) وأبو يعلى في \" مسنده \" (١١٥ / ٢) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٧٨) عن عنبسة بن عبد الرحمن عن محمد بن زاذان عن محمد بن المنكدر عن جابر بن عبد الله قال: قال رسول الله ﷺ: فذكره. وقال الترمذي: \" هذا حديث منكر، لا نعرفه إلا من هذا الوجه، وسمعت محمد (يعني: البخاري) يقول: عنبسة بن عبد الرحمن ضعيف في الحديث، ذاهب، ومحمد بن زاذان منكر الحديث \".\nقلت: قال الحافظ في \" التقريب \":","vol":"4","page":221},{"text":"\" هو متروك، وعنبسة متروك، رماه أبو حاتم بالوضع \". قلت: ولم يقع للأول ذكر في إسناد أبي يعلى. والحديث عزاه السيوطي لأبي يعلى فقط، وإنما عزا للترمذي منه الشطر الأول فقط، وهو عنده بتمامه. ولم يتنبه لذلك المناوي، وعليه جاء كلامه مختلفا، فقال في الشطر الأول: \" وحكم ابن الجوزي بوضعه، وأقره عليه ابن حجر، ومن العجب أنه ورد بسند حسن، رواه ابن عدي في \" كامله \" من حديث ابن عمر باللفظ المذكور، وقال الحافظ ابن حجر: هذا إسناد\nلا بأس به، فأعرض المصنف عن الطريق الجيد، واقتصر على المضعف المنكر، بل الموضوع، وذلك من سوء التصرف \". قلت: السند الحسن ليس لابن عيد كما بينته في \" الصحيحة \" (٨١٦) . ثم قال في حديث أبي يعلى: \" قال الهيثمي: في إسناده من لم أعرفه \". قلت: إنما قال الهيثمي هذا في حديث آخر لجابر نصه: \" لا تأذنوا لمن لم يبدأ بالسلام، وهو حديث صحيح لطرقه وشواهده، ولذلك خرجته في الكتاب الآخر (٨١٧) .\n<span data-type=\"title\" id=toc-1747>١٧٣٧ </span>- \" إذا كتبت فبين (السين) في \" بسم الله الرحمن الرحيم \" \".\nضعيف.\nرواه أبو الغنائم الدجاجي في \" حديث ابن شاه \" (١٢٩ / ٢) عن الفضل بن سهل ذي الرياستين: سمعت جعفر بن يحيى بن خالد البرمكي يقول: سمعت أبي يحيى ابن خالد يقول: سمعت أبي خالد بن برمك يقول: سمعت عبد الحميد بن يحيى كاتب بني أمية يقول: سمعت سالم بن هشام يقول: سمعت عبد الملك بن مروان يقول: سمعت زيد بن ثابت يقول مرفوعا. ومن هذا الوجه رواه الكازروني في \" المسلسلات \" (١٢٠ / ٢) وكذا الخطيب في التاريخ (١٢ / ٣٤٠) والديلمي (١ / ١ / ١٤٦) وابن عساكر (٩ / ٤٠٤ / ١)","vol":"4","page":222},{"text":"وأورده في ترجمة عبد الحميد هذا، وأما الخطيب فأورده في ترجمة ذي الرياستين ولم يذكرا فيهما جرحا ولا تعديلا. وجعفر بن يحيى بن خالد البرمكي، الوزير بن الوزير، وهما على شهرتهما في الوزارة لهارون الرشيد، فلا يعرفان في الرواية. وبالجملة، فالإسناد ضعيف مظلم. وبيض له المناوي فلم يتكلم عليه بشيء. هذا في \" الفيض \"، وأما في \" التيسير \" فجزم بأنه ضعيف.\n<span data-type=\"title\" id=toc-1748>١٧٣٨ </span>- \" إذا كتب أحدكم كتابا، فليتربه، فإنه أنجح للحاجة، [وفي التراب بركة] \".\nضعيف.\nأخرجه الترمذي (٢ / ١١٩) والعقيلي في \" الضعفاء \" (١٠٤) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٣٨) من طريق حمزة بن أبي حمزة عن أبي الزبير عن جابر أن رسول الله ﷺ قال: فذكره. وقال الترمذي:\n\" حديث منكر، لا نعرفه عن أبي الزبير إلا من هذا الوجه، وحمزة - وهو النصيبي - ضعيف الحديث \". قلت: بل هو متروك متهم بالوضع كما في \" التقريب \". وقال العقيلي: \" لا يحفظ هذا الحديث بإسناد جيد \". قلت: وقول الترمذي\n: لا نعرفه ... إنما هو بالنظر لما وصل إليه علمه. وإلا، فقد تابعه عمر بن أبي عمر وأبو أحمد عن أبي الزبير به نحوه، وهو ضعيف كما قال الذهبي والعسقلاني، ويأتي لفظه في الذي بعده. ثم إن في الإسناد علة أخرى، وهي عنعنة أبي الزبير. وقد وجدت له شاهدا من حديث أبي هريرة مرفوعا به.","vol":"4","page":223},{"text":"أخرجه ابن عدي في \" الكامل \" (١٠ / ٢) من طريق بقية عن ابن عياش عن محمد بن عمرو عن أبي سلمة عنه. أورده في ترجمة ابن عياش هذا، وهو إسماعيل وقال في آخرها: \" وهذه الأحاديث من أحاديث الحجازيين كيحيى بن سعيد ومحمد بن عمرو.. و.. و.. ومن حديث العراقيين إذا رواه ابن عياش عنهم، فلا يخلومن غلط ... وحديثه عن الشاميين إذا روى عنه ثقة، فهو مستقيم، وفي الجملة، إسماعيل بن عياش ممن يكتب حديثه، ويحتج به في حديث الشاميين خاصة \". قلت: وهذا من حديثه عن الحجازيين، فلا يحتج به، لاسيما والراوي له عنه، إنما هو بقية، وقد عنعنه. ولبقية فيه إسناد آخر، ولفظ آخر، وهو: \" تربوا صحفكم، أنجح لها، إن التراب مبارك \".\n<span data-type=\"title\" id=toc-1749>١٧٣٩ </span>- \" تربوا صحفكم، أنجح لها، إن التراب مبارك \".\nمنكر.\nرواه أبو بكر بن أبي شيبة \" في الأدب \" (١ / ١٥٢ / ١) وعنه ابن ماجة (٣٧٧٤) عن يزيد بن هارون عن بقية عن أبي أحمد الدمشقي عن أبي الزبير عن جابر مرفوعا. ورواه ابن عدي (٢٤٢ / ٢) وابن عساكر (١٣ / ١٧٤ / ٢) والضياء المقدسي في \" المختارة \" (١٠ / ٩٩ / ٢) عن عمار بن مضر أبي ياسر: حدثنا بقية عن عمر بن أبي عمر عن أبي الزبير به. وهكذا رواه المخلص في \" الفوائد المنتقاة \" (٦٩ / ١) وقال ابن عساكر: قال الدارقطني: \" تفرد به بقية عن عمر بن أبي عمر \". وروى ابن عدي (٤٣ / ٢) عن أحمد بن أبي يحيى البغدادي قال: \" سألت أحمد بن حنبل في السجن عن حديث يزيد بن هارون (قلت: فذكره) فقال:","vol":"4","page":224},{"text":"هذا منكر، وما رواه بقية عن بحير وصفوان وثقاته يكتب، وما روى عن المجهولين لا يكتب \".\nثم رواه ابن أبي شيبة عن يزيد قال: حدثنا أبو شيبة عن رجل عن الشعبي مرفوعا به نحوه، وعنه أيضا: أنبأ أبو عقيل حدثنا أبو سلمة بن عبد الله بن عمر أن عمر بن الخطاب قال: فذكره موقوفا نحوه. والحديث من الأحاديث التي وردت في \" المشكاة \" (٤٦٥٧) وحكم القزويني بوضعه.\nورده الحافظ ابن حجر في رسالته التي طبعت في آخر \" المشكاة \" بالطريقين المذكورين عن أبي الزبير، وقال: \" فلا يتأتى الحكم عليه بالوضع مع وروده من جهة أخرى، وقد أخرجه البيهقي من طريق عمر بن أبي عمر عن أبي الزبير أيضا \". روى الخطيب في \" الجامع \" (٤ / ١٥٩ / ١) عن ابن عبد الوهاب الحجبي قال: \" كنت في مجلس بعض المحدثين ويحيى بن معين إلى جنبي فكتبت صحفا فذهبت لأتربه، فقال لي: لا تفعل فإن الأرضة تسرع إليه، قال: فقلت له: الحديث عن النبي ﷺ: أتربوا الكتاب فإن التراب مبارك وأنجح للحاجة. قال: ذاك إسناد لا يسوي شيئا.\n<span data-type=\"title\" id=toc-1750>١٧٤٠ </span>- \" إذا كتب أحدكم إلى أحد فليبدأ بنفسه \".\nضعيف.\nأخرجه الطبراني، وعنه ابن عساكر في \" تاريخ دمشق \" (١٠ / ١٤٢ - ١٤٣ طبع المجمع العلمي): حدثنا محمد بن هارون بن محمد بن بكار بن بلال الدمشقي أخبرنا أبي أخبرنا أبو محمد بشير بن أبان بن بشير بن النعمان بن بشير بن سعد الأنصاري عن أبيه عن جده قال: \" كتب مروان بن الحكم إلى النعمان بن بشير يخطب على ابنه عبد الملك بن مروان أم أبان بنت النعمان، وكان كتابه إليه: بسم الله الرحمن الرحيم، من مروان بن الحكم إلى","vol":"4","page":225},{"text":"النعمان بن بشير سلام عليكم ... فلما قرأ النعمان الكتاب كتب إليه: بسم الله الرحمن الرحيم، من النعمان بن بشير إلى مروان بن الحكم، بدأت باسمي سنة من رسول الله ﷺ، وذلك لأني سمعت رسول الله ﷺ يقول: فذكره \". قلت: وهذا إسناد ضعيف، أورده ابن عساكر في ترجمة بشير بن أبان هذا، ولم يذكر فيه جرحا\nولا تعديلا. وقد وقع منسوبا لجده، واسم أبيه النعمان بن أبان ابن بشير بن النعمان بن بشير ... الأنصاري، ولم أجد له ترجمة. والحديث عزاه في \" الجامع الصغير \" للطبراني في \" المعجم الكبير \"، وقال المناوي: \" وفيه مجهول، وضعيف \". قلت: أما المجهول، فهو بشير بن أبان هذا أوأبو هـ. وأما الضعيف فلم أعرف من هو الذي يعنيه، فإن محمد بن هارون لم أجده في \" الميزان \". و\" اللسان \"، ولا رأيت له ترجمة في غيرهما. وأما أبو هـ هارون بن محمد فقال أبو حاتم: \" صدوق \". والنسائي: \" لا بأس به \". والله أعلم.\nوللحديث شاهد ولكن إسناده هالك فانظر الحديث الآتي (٢٧٠٢) .\n<span data-type=\"title\" id=toc-1751>١٧٤١ </span>- \" بسم الله الرحمن الرحيم مفتاح كل كتاب \".\nضعيف جدا.\nرواه الخطيب في \" الجامع \" كما في \" المنتقى منه \" (١٩ / ١) عن علي بن العباس: حدثنا عباد بن يعقوب أخبرنا عمر بن مصعب عن فرات بن أحنف عن أبي جعفر محمد بن علي مرفوعا. وهذا إسناد ضعيف جدا مسلسل بالضعفاء والعلل، فإنه مع كونه مرسلا أومعضلا سقط من إسناده الصحابي والتابعي على الأقل، فإن كل من دون أبي جعفر وهو الباقر متكلم فيهم.\n١ - فرات بن أحنف، أورده الذهبي في \" الضعفاء والمتروكين \"، وقال:","vol":"4","page":226},{"text":"\" ضعفه النسائي وغيره \".\n٢ - عمر بن مصعب، أورده العقيلي ثم الذهبي في \" الضعفاء \".\n٣ - عباد بن يعقوب، وهو الرواجني، قال الذهبي في \" الميزان \": \" من غلاة الشيعة. ورؤوس البدع، لكنه صدوق في الحديث، وعنه البخاري في \" الصحيح \" مقرونا بآخر \". وقال في \" الضعفاء \": \" قال ابن حبان: رافضي داعية \".\n٤ - علي بن عباس، لم أعرفه. والحديث بيض له المناوي فلم يتكلم على إسناده بشيء، ولعله اكتفى بإعلاله بالإرسال أوالإعضال، وبالتالي أعله السيوطي في \" الجامع \".\n<span data-type=\"title\" id=toc-1752>١٧٤٢ </span>- \" أبو بكر وعمر خير الأولين وخير الآخرين وخير أهل السماوات وخير أهل الأرض، إلا النبيين والمرسلين \".\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (ق ٦٢ / ١) والخطيب في \" تاريخ بغداد \" (٥ / ٢٥٣) من طريق جبرون بن واقد: حدثنا مخلد بن حسين عن هشام عن محمد عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nأورده ابن عدي في ترجمة جبرون هذا، مع حديث آخر له، ثم قال: \" ولا أعرف له غير هذين الحديثين، وهما منكران \". وقال الذهبي في \" الميزان \": \" متهم، فإنه روى بقلة حياء ... \". فذكر هذا الحديث، والحديث الآخر المشار إليه، ثم قال: \" وهما موضوعان \". وأقره الحافظ في \" اللسان \".","vol":"4","page":227},{"text":"والحديث الآخر في \" المشكاة \" (١٩٥)، وقد تكلمت عليه هناك. قلت: وجدت له طريقا آخر، رواه الديلمي في \" مسنده \" (١ / ١ / ٧٨) من طريق السري بن يحيى: حدثنا أبي حدثنا مخلد بن الحسين به مختصرا بلفظ: \" أبو بكر وعمر خير أهل السماوات والأرض، وخير من بقي إلى يوم القيامة \". لكن يحيى والد السري لم أعرفه، فلعله آفته، وأما ابنه فثقة.\n<span data-type=\"title\" id=toc-1753>١٧٤٣ </span>- \" أبو سفيان بن الحارث سيد فتيان أهل الجنة \".\nضعيف.\nأخرجه ابن سعد في \" الطبقات \" (٤ / ٥٣) والحاكم (٣ / ٢٥٥) من طريق حماد بن سلمة عن هشام بن عروة عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم، ولكنه مرسل. وهو بظاهره مخالف لقوله ﷺ: \" الحسن والحسين سيدا شباب ... \". وهو مخرج في \" الصحيحة \" (٧٩٦) .","vol":"4","page":228},{"text":"<span data-type=\"title\" id=toc-1754>١٧٤٤ </span>- \" أبو هريرة وعاء العلم \".\nضعيف.\nأخرجه الحاكم (٣ / ٥٠٩) عن زيد العمي عن أبي الصديق الناجي عن أبي سعيد الخدري قال: قال رسول الله ﷺ: فذكره. قلت: وسكت عليه هو والذهبي، وكأنه لظهو ر ضعفه، فإن زيدا هذا وهو ابن الحواري أبو\nالحواري، أورده الذهبي في \" الضعفاء \"، وقال: \" ليس بالقوي \". وقال الحافظ في \" التقريب \": \" ضعيف \". والحديث في \" الفتح الكبير \" معزوا لـ \" (ن) عن كذا \".","vol":"4","page":228},{"text":"لم يذكر اسم الصحابي، وكأنه كان ممحوا في الأصل الذي نقل عنه السيوطي، ثم أشار إلى ذلك بقوله: \" عن كذا \". وقوله: (ن) يعني النسائي، أخشى أن يكون محرفا من (ك) أي الحاكم، فليس الحديث عند النسائي، ثم تأكدت من التحريف بالرجوع إلى مخطوطة \" الزيادة على الجامع \". والله أعلم.\n<span data-type=\"title\" id=toc-1755>١٧٤٥ </span>- \" أتاني جبريل، فأخذ بيدي، فأراني باب الجنة الذي تدخل منه أمتي، فقال أبو بكر: يا رسول الله! وددت أني كنت معك حتى أنظر إليه، فقال: أما إنك يا أبا بكر! أول من يدخل الجنة من أمتي \".\nضعيف.\nأخرجه أبو داود (٢ / ٢٦٥) وابن شاهين في \" السنة \" (رقم ٢١ - نسختي) والحاكم (٣ / ٧٣) من طريق أبي خالد الدالاني عن أبي خالد مولى آل جعدة عن أبي هريرة قال: قال رسول الله ﷺ: فذكره، وقال: \" صحيح على شرط الشيخين \"! ووافقه الذهبي! كذا قالا، وذلك من أوهامهما، فإن الدالاني هذا وشيخه لم يخرج لهما الشيخان شيئا، ثم الأول منهما ضعيف، أورده الذهبي في \" الضعفاء \"، وقال: \" قال أحمد: لا بأس به. وقال ابن حبان: فاحش الوهم، لا يجوز الاحتجاج به \".\nوقال الحافظ في \" التقريب \": \" صدوق يخطيء كثيرا، وكان يدلس \". والآخر منهما مجهول، كما قال الحافظ، بل قال الذهبي نفسه: \" لا يعرف \". لكن وقع في \" المستدرك \": \" عن أبي حازم \"، فلا أدري أهكذا وقعت الرواية للحاكم، فكان ذلك من دواعي ذلك الخطأ، أم هو تصحيف من الناسخ أوالطابع؟! والله أعلم.","vol":"4","page":229},{"text":"<span data-type=\"title\" id=toc-1756>١٧٤٦ </span>- \" أتاني جبريل، فقال: إن ربي وربك يقول لك: تدري كيف رفعت لك ذكرك؟ قلت: الله أعلم، قال: لا أذكر، إلا ذكرت معي \".\nضعيف.\nأخرجه أبو يعلى في \" مسنده \" وابن حبان (١٧٧٢) وابن جرير في \" تفسيره \" (٣٠ / ٢٣٥) وأبو بكر النجاد الفقيه في \" الرد على من يقول: القرآن مخلوق \" (ق ٩٦ / ١) وابن النجار في \" ذيل التاريخ \" (١٠ / ٢٩ / ٢) عن أبي السمح عن أبي الهيثم عن أبي سعيد الخدري مرفوعا به. قلت: وهذا إسناد ضعيف، من أجل أبي السمح، واسمه دراج، فإن فيه ضعفا، كما تقدم مرارا، وأما الحافظ يقول فيه: \" صدوق، في حديثه عن أبي الهيثم ضعف \".","vol":"4","page":230},{"text":"<span data-type=\"title\" id=toc-1757>١٧٤٧ </span>- \" اتركوا الترك ما تركوكم، فإن أول من يسلب أمتي ما خولهم الله ﷿ بنو قنطورا من كركرا \".\nموضوع.\nرواه الطبراني (٣ / ٧٦ / ١) والخلال في أصحاب ابن منده (١٥٢ / ٢) عن عثمان بن يحيى القرقساني: حدثنا عبد المجيد بن عبد العزيز بن أبي رواد حدثنا مروان بن سالم الجزري عن الأعمش عن زيد بن وهب وشقيق بن سلمة عن ابن\nمسعود مرفوعا. ورواه أبو جعفر الطوسي الشيعي في \" الأمالي \" (ص ٤) عن مروان بن سالم قال: حدثنا الأعمش عن أبي وائل وزيد بن وهب عن حذيفة بن اليمان به. قلت: وهذا إسناد هالك في الضعف، وفيه ثلاث علل:\nالأولى: الجزري.\nقال البخاري ومسلم وأبو حاتم: \" منكر الحديث \".","vol":"4","page":230},{"text":"وقال أبو عروبة الحراني: \" يضع الحديث \". الثانية: عبد المجيد بن عبد العزيز بن أبي رواد، مختلف فيه، وفي \" التقريب \": \" صدوق يخطيء، وكان مرجئا، أفرط ابن حبان فقال: متروك \". الثالثة: عثمان بن يحيى القرقساني، لم أجد له ترجمة. والحديث قال الهيثمي في \" المجمع \" (٧ / ٣١٢) . \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه عثمان بن يحيى القرقساني، ولم أعرفه، وبقية رجاله رجال الصحيح \". كذا قال: وذهل عن آفته الكبرى: (الجزري) مع أنه تنبه لها في مكان آخر منه، فقال (٥ / ٣٠٤): \" رواه الطبراني في \" الأوسط \"، وفيه مروان بن سالم، وهو متروك \". وقال المناوي عقب هذين النقلين عنه: \" وقال السمهو دي: المقال إنما هو في سند \" الكبير \"، أما \" الأوسط \" و\" الصغير \" فإسنادهما حسن، ورجالهما موثقون. انتهى.\nوبه يعرف أن اقتصار المؤلف على العزولـ \" الكبير \" غير جيد، وكيفما كان، لم يصب ابن الجوزي حيث حكم بوضعه، وقد جمع الضياء فيه جزءا \".\nقلت: فيه نظر من وجوه: الأول: أن الطبراني لم يخرجه في \" الصغير \"، وأنا من أعرف الناس به، فقد رتبته على مسانيد الصحابة، ثم رتبت أحاديثهم جميعا على حروف المعجم، فعزوه إليه وهم.\nالثاني: أن جزمه بأن إسناده حسن، وأن المقال إنما هو في \" الكبير \"، يخالف جزم الهيثمي بأن في إسناد \" الأوسط \" أيضا مروان بن سالم المتروك، وهو أعرف به من السمهو دي.\nالثالث: أن ابن الجوزي قد أصاب في حكمه عليه بالوضع، ما دام أن مروان بن","vol":"4","page":231},{"text":"سالم قد اتهم بالوضع كما سبق. فلا وجه لتعقبه في ذلك. والضياء إنما جمع الجزء المشار إليه في الطرف الأول من الحديث، بغض النظر عن تمامه، والطرف المذكور، حقا إنه لا مجال للقول بوضعه، لأن له شواهد تمنع من ذلك أورد بعضها الهيثمي، فليراجعه من شاء.\nومن ذلك ما رواه ابن لهيعة عن كعب بن علقمة قال: أخبرنا حسان بن كريب الحميري قال: سمعت ابن ذي الكلاع: سمعت معاوية بن أبي سفيان مرفوعا به. أخرجه ابن عبد الحكم في \" فتوح مصر \" (٢٦٧) . ثم رأيت ترجمة القرقساني في \" ثقات ابن حبان \" (٩ / ٤٥٥) وذكر أنه مات سنة (٢٥٨) .\nومن طريقه أخرجه الطبراني في \" المعجم الأوسط \" أيضا (٥٧٦٤ - بترقيمي)، فسقط كلام السمهو دي يقينا، وما قلده المناوي فيه، ثم تراجع عن بعضه، فقد رأيته يقول في \" التيسير \": \" ضعيف لضعف مروان بن سالم \". قال هذا بعد أن عزاه للمعاجم الثلاثة!\n<span data-type=\"title\" id=toc-1758>١٧٤٨ </span>- \" استاكوا، لا تأتوني قلحا، لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة \".\nضعيف.\nأخرجه الخطيب في \" الجامع \" (ق ١٩ / ٢ من المنتقى منه) عن يحيى بن عبد الحميد: حدثنا قيس بن الربيع عن عيسى الزراد عن تمام بن معبد عن ابن عباس. قلت: وهذا إسناد ضعيف، يحيى بن عبد الحميد وهو الحماني، وقيس بن\nالربيع ضعيفان من قبل حفظهما. وعيسى الزراد وتمام بن معبد لم أجد لهما ترجمة. والحديث رواه سفيان عن أبي علي الزراد قال: حدثني جعفر بن تمام بن عباس عن أبيه قال: أتوا النبي ﷺ، أوأتي، فقال:","vol":"4","page":232},{"text":"\" ما لي أراكم تأتوني قلحا؟! استاكوا، لولا أن أشق.... \". أخرجه أحمد (١ / ٢١٤) .\nقلت: وهذا إسناد ضعيف مرسل، تمام بن العباس ذكره ابن حبان في \" التابعين \" من \" الثقات \". وأبو علي الزراد ترجمه الحافظ في \" التعجيل \" وقال: \" قال أبو علي بن السكن: مجهول \". قلت: وقد اختلف الرواة عليه في إسناده اختلافا\nكثيرا، كما بينه الحافظ في ترجمة تمام بن العباس من \" التعجيل \"، وزاده بيانا الشيخ أحمد شاكر في تعليقه على المسند (٣ / ٢٤٦ - ٢٤٨)، وانتهى إلى القول: \" ومجموع هذه الروايات عندي يدل على صحة هذا الحديث \".\nقلت: ومدارها كلها على الزراد هذا، وقد علمت قول ابن السكن فيه، لكن الشيخ شاكر رحمه الله تعالى قال عقبه: \" وينبغي أن يحكم بتوثيقه، فقد نقل في \" التهذيب \" (١٠ / ٣١٣) في ترجمة منصور بن المعتمر عن الآجري عن أبي داود: \" كان منصور لا يروي إلا عن ثقة \". ورواية منصور عنه ثابتة في أسانيد سنذكرها \".\nومن وجوه الاختلاف المشار إليها ما رواه أحمد (٣ / ٤٤٢): حدثنا معاوية بن هشام قال: حدثنا سفيان عن أبي علي الصيقل عن قثم بن تمام أوتمام بن قثم عن أبيه قال: \" أتينا النبي ﷺ فقال: ما بالكم تأتوني قلحا لا تسوكون؟! لولا ... \". قال الهيثمي في \" المجمع \" (١ / ٢٢١): \" رواه أحمد، وفيه أبو علي الصيقل، قيل فيه: إنه مجهول \". وذكر الحافظ أن هذه الرواية شاذة، وأن المحفوظ الرواية المتقدمة عن سفيان ... عن جعفر بن تمام بن عباس عن أبيه مرسلا. قلت: ولست أميل إلى الأخذ بما ذهب إليه الشيخ أحمد من صحة الحديث، لأن","vol":"4","page":233},{"text":"الحديث مضطرب اتفاقا، ولم يذكر الشيخ دليلا يمكن به ترجيح وجه من وجوه الاضطراب ثم تصحيحه بخصوصه! نعم وجدت له شاهدا، أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٤٨) من طريق العلاء بن أبي العلاء: حدثني مرداس عن أنس مرفوعا به نحوه. لكن العلاء هذا لم أعرفه، ومرداس لعله الذي في \" الميزان \" و\" اللسان \": \" مرداس بن أدية أبو بلال، تابعي يعد من كبار الخوارج \".\nوالحديث أورده في \" الجامع الكبير \" (١ / ٩٦ / ١) من رواية الدارقطني في \" الأفراد \" عن العباس بن عبد المطلب. ووقع في \" الفتح الكبير \" عن ابن عباس، وكأنه تحريف. ومن رواية الحكيم عن تمام بن عباس. ووقع في \" الفتح \" الحكيم وابن عساكر عن تمام. فالله أعلم. وهذا كله في الشطر الأول من الحديث.\nوأما الشطر الآخر، فهو صحيح، بل متواتر، جاء عن جمع من الصحابة في \" الصحيحين \" وغيرهما، وقد خرجت بعضها في \" الإرواء \" (٧٠) و\" صحيح أبي داود \" (٣٦ و٣٧) .\n<span data-type=\"title\" id=toc-1759>١٧٤٩ </span>- \" كان يعجبه أن يفطر على الرطب ما دام الرطب، وعلى التمر إذا لم يكن رطب، ويختم بهن، ويجعلهن وترا ثلاثا أوخمسا أوسبعا \".\nضعيف جدا.\nرواه أبو بكر الشافعي في \" الفوائد \" (١٠٥ / ١) ومن طريقه الخطيب في تاريخه (٣ / ٣٥٤): حدثنا أبو بكر محمد بن هارون بن عيسى الأزدي - سنة ست وسبعين (وفي التاريخ: وتسعين) ومائتين -: حدثني الحكم بن موسى\nحدثنا محمد بن سلمة الحراني عن الفزاري عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا.\nقلت: وهذا سند ضعيف جدا، وعلته الفزاري هذا، واسمه محمد بن عبيد الله العرزمي، وهو متروك، كما في \" التقريب \". وشيخ أبي بكر الشافعي فيه ضعف، قال الخطيب:","vol":"4","page":234},{"text":"\" حدث أحاديث مستقيمة، وقال الدارقطني: ليس بالقوي \". قلت: ويستدرك هذا على: \" الميزان \"، و\" الذيل عليه \"، و\" لسانه \"، فإنهم لم يوردوه. والحديث أخرجه ابن عدي (٢٨١ / ٢) من طريق محمد بن سلمة به، وقال: \" ومحمد بن سلمة الحراني في عامة ما يروي عن محمد بن عبيد الله العرزمي يقول: \" عن الفزاري \"، فيكني عنه ولا يسميه لضعفه، وأحيانا يسميه وينسبه \". وقال: \" حديث غير محفوظ، والعرزمي عامة رواياته غير محفوظة \".\n<span data-type=\"title\" id=toc-1760>١٧٥٠ </span>- \" كان يتنور في كل شهر، ويقلم أظفاره في كل خمس عشرة \".\nضعيف.\nرواه الخطيب في \" السادس \" من \" الجامع \" كما في \" المنتقى منه \" (١٩ / ٢) وعنه ابن عساكر (١٥ / ٣٣٨ / ١ - ٢): أخبرنا هلال بن محمد بن جعفر الحفار أنبأنا إسماعيل بن محمد الصفار حدثنا محمد بن صالح الأنماطي حدثنا العباس بن عثمان المعلم: حدثني الوليد عن عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعا. قلت: وهلال هذا ترجمه الخطيب في \" التاريخ \" (١٣ / ٧٥) وقال: \" كتبنا عنه، وكان صدوقا \". وإسماعيل الصفار ثقة كما في \" الميزان \". وكذا محمد بن صالح الأنماطي وكذا العباس بن عثمان المعلم ثقات كلهم، وفي الأخير كلام يسير. والوليد هو ابن مسلم وهو ثقة من رجال الشيخين ولكنه يدلس تدليس التسوية. ولولا ذلك لحكمت على هذا الإسناد بالجودة فإن عبد العزيز بن أبي رواد صدوق ربما وهم، واحتج به مسلم. ونافع أشهر من أن يذكر.\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر وحده. وبيض له المناوي، وجزم السيوطي في \" الحاوي \" (١ / ٣٤١ - طبع الدمشقي) بضعف إسناده.","vol":"4","page":235},{"text":"<span data-type=\"title\" id=toc-1761>١٧٥١ </span>- \" البادىء بالسلام بريء من الصرم \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٧ / ١٣٤ و٩ / ٢٥) من طريق عبد الرحمن بن عمر - رستة -: حدثنا ابن مهدي حدثنا سفيان عن أبي إسحاق عن أبي الأحوص عن عبد الله قال: قال رسول الله ﷺ: فذكره.\nأخرجه من طريقين عن رستة. وخالفهما العباس بن الفضل الأسفاطي: حدثنا رستة الأصبهاني به، إلا أنه قال: \" الكبر \" مكان: \" الصرم \". أخرجه الخطيب في \" الجزء السابع \" من \" الجامع \" كما في \" المنتقى منه \" (١٩ / ٢) والأسفاطي\nهذا لم أعرفه، وهو من شيوخ الطبراني في \" المعجم الصغير \" (رقم ٧ - \" الروض \")، و\" المعجم الأوسط \"، وله فيه أربعة وعشرون حديثا، وقد ذكره ابن الأثير في \" اللباب \" (١ / ٥٤) ولم يورد فيه جرحا ولا تعديلا. فلفظه هذا\nشاذ أومنكر لمخالفته الطريقين فيه. ثم قال أبو نعيم: \" غريب، تفرد به عن الثوري عبد الرحمن بن مهدي \". وقال في الموضع الآخر: \" غريب من حديث الثوري عن أبي إسحاق، كأنه غير محفوظ، والمشهور ما حدثناه حبيب بن الحسن: حدثنا يوسف القاضي حدثنا ابن أبي بكر حدثنا ابن مهدي حدثنا سفيان عن أبي قيس عن عمروبن ميمون عن [ابن] مسعود عن النبي ﷺ مثله \".\nقلت: الإسناد الأول عندي أقوى، لولا أمران اثنان: الأول: أنهم قالوا في ترجمة رستة هذا: \" وغرائب حديثه تكثر \". والآخر: أن أبا إسحاق، وهو السبيعي، مدلس، وقد عنعنه. والحديث أعله المناوي بعلة غريبة، فقال: \" وفيه أبو الأحوص، قال ابن معين: ليس بشيء، وأورده الذهبي في (الضعفاء) \"","vol":"4","page":236},{"text":"ولخص ذلك في \" التيسير \"، فقال: \" وفيه أبو الأحوص، وهو ضعيف \". قلت: وهذا خطأ فاحش، فأبو الأحوص في الحديث ليس هو الذي ضعفه الذهبي، هذا مجهول الاسم والعدالة، وتمام كلام الذهبي: \" ما روى عنه غير الزهري \". وأنت ترى الحديث من رواية أبي إسحاق عنه، وأبو الأحوص الذي يروي عنه أبو إسحاق إنما هو عوف بن مالك الجشمي، وهو ثقة من رجال مسلم، فلوأن أبا إسحاق صرح بسماعه منه لهذا الحديث لكان حديثا جيدا. والله أعلم.\n<span data-type=\"title\" id=toc-1762>١٧٥٢ </span>- \" إسماع الأصم صدقة \".\nضعيف جدا.\nرواه مكي المؤذن في \" حديثه \" (٢٣٨ / ١) ومحمد بن عبد الواحد المقدسي في \" المنتقى من حديث أبي علي الأوقي \" (١ - ٢): حدثنا أحمد بن حبيب النهرواني حدثنا أبو أيوب أحمد بن عبد الصمد حدثنا إسماعيل بن قيس بن سعد عن\nأبي حازم عن سهل بن سعد مرفوعا. ومن هذا الوجه رواه الخطيب في \" الجامع \" كما في المنتقى منه \" (٢٠ / ١) . قلت: وهذا إسناد ضعيف جدا، وفيه ثلاث علل:\n١ - إسماعيل بن قيس بن سعد، قال البخاري والدارقطني: \" منكر الحديث \". وساق له ابن عدي عدة أحاديث، ثم قال: \" وعامة ما يرويه منكر \".\n٢ - أحمد بن عبد الصمد، ساق له الذهبي حديثا، ثم قال: \" لا يعرف، والخبر منكر \".\n٣ - أحمد بن حبيب النهرواني لم أجد له ترجمة.","vol":"4","page":237},{"text":"<span data-type=\"title\" id=toc-1763>١٧٥٣ </span>- \" أتاني جبريل ﵇ فأمرني أن أضع هذه الآية بهذا الموضع من هذه السورة: \" إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى، وينهى عن الفحشاء والمنكر والبغي، يعظكم لعلكم تذكرون \" \".\nضعيف.\nأخرجه أحمد (٤ / ٢١٨) من طريق ليث عن شهر بن حوشب عن عثمان بن أبي العاص قال: \" كنت عند رسول الله ﷺ جالسا، إذ شخص ببصره، ثم صوبه حتى كاد أن يلزقه بالأرض، قال: ثم شخص ببصره، فقال: فذكره \".\nقلت: وهذا إسناد ضعيف، فيه علتان: الأولى: شهر بن حوشب، ضعيف من قبل حفظه، قال الحافظ: \" صدوق، كثير الإرسال، والأوهام \". والأخرى: ليث، وهو ابن أبي سليم، مثله في الضعف. قال الحافظ: \" صدوق اختلط أخيرا، ولم يتميز حديثه فترك \".\nقلت: وقد خولف في إسناده، فقال عبد الحميد: حدثنا شهر حدثنا عبد الله بن عباس قال: \" بينما رسول الله ﷺ بفناء بيته بمكة إذ مر به عثمان بن مظعون ... \" الحديث، وفيه قصة إيمان ابن مظعون، وفيه: \" أتاني رسول الله آنفا، وأنت جالس، قال: رسول الله؟ قال: نعم، قال: فما قال لك؟ قال: \" إن الله يأمر بالعدل ... \" \". وعبد الحميد هو ابن بهرام، وهو صدوق، كما قال الحافظ، فهو أوثق من ليث، فروايته أرجح من رواية ليث، فمن الغريب قول الحافظ ابن كثير في روايته (٢ / ٥٨٣): \" إسناد جيد متصل حسن \"! وقوله في رواية ليث:","vol":"4","page":238},{"text":"\" وهذا إسناد لا بأس به، ولعله عند شهر من الوجهين \". ونحوه قول الهيثمي (٧ / ٤٩): \" رواه أحمد، وإسناده حسن \".\nفأقول: أنى له الحسن، وفيه شهر؟! وعنه ليث، وقد زاد في متنه ما لم يذكره عبد الحميد في روايته عن شهر. (تنبيه): وقع في \" المجمع \": \" عن عمرو بن أبي العاص \" وهو خطأ مطبعي، والصواب: \" عثمان بن أبي العاص \".\n<span data-type=\"title\" id=toc-1764>١٧٥٤ </span>- \" أتاني جبريل ﵇ فقال: إذا أنت عطست فقل: الحمد لله ككرمه، والحمد لله كعز جلاله، فإن الله ﷿ يقول: صدق عبدي، صدق عبدي، صدق عبدي، مغفورا له \".\nضعيف جدا.\nأخرجه ابن السني (٢٥٤) من طريق معمر بن محمد بن عبيد الله بن أبي رافع: حدثنا أبي محمد عن أبيه عبيد الله عن أبي رافع ﵁ قال: \" خرجت مع رسول الله ﷺ من بيته يريد المسجد، وهو آخذ بيدي\n، فانتهينا إلى البقيع، فعطس رسول الله ﷺ، فخلى يدي، ثم قام كالمتحير، فقلت: يا نبي الله! بأبي وأمي، قلت شيئا لم أفهمه، قال: نعم، أتاني جبريل ... \".\nقلت: وهذا إسناد ضعيف جدا، معمر بن محمد بن عبيد الله وأبو هـ، كلاهما منكر الحديث، كما قال البخاري.","vol":"4","page":239},{"text":"<span data-type=\"title\" id=toc-1765>١٧٥٥ </span>- \" أتاني جبريل، فقال: إذا توضأت فخلل لحيتك \".\nضعيف جدا.\nأخرجه ابن أبي شيبة (١ / ١١) عن الهيثم بن جماز عن يزيد بن أبان عن النبي ﷺ قال: فذكره. كذا وقع في المطبوعة من \" المصنف \": \" عن يزيد بن أبان \" لم يذكر صحابيه، وفي","vol":"4","page":239},{"text":"\" الجامع الصغير \": \" ابن أبي شيبة عن أنس \"، فلا أدري إذا كان سقط من المطبوعة ذكر أنس، أو في نقل \" الجامع \" عن \" المصنف \" وهم. ثم إن الإسناد ضعيف جدا، سواء كان مسندا عن أنس، أومرسلا عن يزيد بن أبان، فإن هذا والهيثم بن جماز كليهما متروك.\nويغني عن الحديث ما رواه الوليد بن زوران عن أنس أن رسول الله ﷺ كان إذا توضأ أخذ كفا من ماء فأدخله تحت حنكه، فخلل به لحيته، وقال: هكذا أمرني ربي ﷿ \". وهو حديث صحيح، كما حققته في \" صحيح أبي داود \" (١٣٣) .\n<span data-type=\"title\" id=toc-1766>١٧٥٦ </span>- \" أتى جبريل النبي ﷺ فقال: إن الله يأمرك أن تدعو بهولاء الكلمات، فإني معطيك إحداهن: اللهم إني أسألك تعجيل عافيتك، أوصبرا على بليتك، أوخروجا من الدنيا إلى رحمتك \".\nضعيف.\nأخرجه ابن حبان (٢٤٣٧) والحاكم (١ / ٥٢٢) من طريق زهير بن محمد عن هشام بن عروة عن أبيه عن عائشة قالت: فذكره. وقال الحاكم: \" صحيح الإسناد \"! ووافقه الذهبي! كذا قالا، وزهير بن محمد هو التميمي الخراساني\n، أورده الذهبي نفسه في \" الضعفاء \" فقال: \" ثقة فيه لين \".\nوقال الحافظ: \" رواية أهل الشام عنه غير مستقيمة، فضعف بسببها. قال البخاري عن أحمد: كأن زهيرا الذي يروي عن الشاميون آخر. وقال أبو حاتم: حدث بالشام من حفظه، فكثر غلطه \".\nقلت: وهذا من رواية أهل الشام عنه!","vol":"4","page":240},{"text":"والحديث أورده السيوطي في \" زيادة الجامع الصغير \"، وفي \" الجامع الكبير \" (٦٨ / ٢٧٨) من رواية المذكورين عنها بلفظ: \" أتاني جبريل فقال: ... \". فكأنه أورده بالمعنى!\n<span data-type=\"title\" id=toc-1767>١٧٥٧ </span>- \" كان أحب الريحان إليه الفاغية \".\nضعيف.\nرواه الطبراني في \" المعجم الكبير \" (١ / ٣٧ / ١) والعقيلي في \" الضعفاء \" (٢٥٠) والبيهقي في \" الشعب \" (١ / ٢١٤ / ٢) عن سليمان أبي داود عن عبد الحميد ابن قدامة عن أنس مرفوعا. وقال: \" قال البخاري: لا يتابع عليه \". يعني عبد الحميد هذا. ونقل المناوي عن ابن القيم أنه قال: \" الله أعلم بحال هذا الحديث، فلا نشهد على رسول الله ﷺ بما لا نعلم صحته \". قلت هذا كلام جميل متين، ليته كان ملتزما من كل المؤلفين وفي كل الأحاديث، وهو في كتابه القيم \" زاد المعاد \" وسكت عن الحديث المعلقان عليه (٤ / ٣٤٩) ولا خرجاه كما هي عادتهما في كثير من - إن لم أقل: أكثر - أحاديثه.","vol":"4","page":241},{"text":"<span data-type=\"title\" id=toc-1768>١٧٥٨ </span>- \" كان أحب الطعام إلى رسول الله ﷺ الثريد من الخبز، والثريد\nمن التمر، يعني الحيس \".\nضعيف.\nرواه أبو داود (٣٧٨٣) وابن سعد (١ / ٣٩٣) عن عمر بن سعيد عن رجل من أهل البصرة عن عكرمة عن ابن عباس قال: فذكره مرفوعا. قلت: وهذا سند ضعيف لجهالة الرجل البصري، ولذلك قال أبو داود عقبه: \" حديث ضعيف \". وأما الحاكم، فقد صححه! وذلك لأنه أخرجه (٤ / ١١٦) من هذا الوجه، لكن لم","vol":"4","page":241},{"text":"يقع عنده: \" عن رجل من أهل البصرة \"! وعلى ذلك قال: \" صحيح الإسناد \"! ووافقه الذهبي! وأقرهما المناوي في \" الفيض \"، وبناء عليه قال في \" التيسير \": \" وإسناده صحيح \"! فخفيت عليهم علة الحديث التي لا تظهر إلا بتتبع طرقه.\nوالحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-1769>١٧٥٩ </span>- \" كان أحب الفاكهة إليه الرطب والبطيخ، وكان لا يأكل القثاء إلا بالملح، وكان يأكل الخربز بالتمر، وكان يعجبه مرق الدباء \".\nضعيف جدا.\nرواه ابن عدي (٢٣٨ / ١) عن عباد بن كثير عن هشام بن عروة عن أبيه عن عائشة مرفوعا، وقال: \" عباد بن كثير عامة حديثه لا يتابع عليه \".\nقلت: وهو متروك. وبه أعله العراقي في \" تخريج الإحياء \" (٢ / ٣٧٠) .\nوقد أخرجه النوقاني في \" كتاب البطيخ \" عن أبي هريرة أيضا. كما في \" الجامع الصغير \". ونقل المناوي عن الحافظ العراقي أنه قال في الطريقين: \" وكلاهما ضعيف جدا \".","vol":"4","page":242},{"text":"<span data-type=\"title\" id=toc-1770>١٧٦٠ </span>- \" مثل الذي يتكلم يوم الجمعة، والإمام يخطب مثل الحمار يحمل أسفارا، والذي يقول له: أنصت، لا جمعة له \".\nضعيف.\nرواه أحمد (١ / ٢٣٠) وابن أبي شيبة (٢ / ١٢٥) والطبراني (٣ / ١٦٧ / ٢) والبزار (٦٤٤ - الكشف) وبحشل في \" تاريخ واسط \" (ص ١٣٨) والرامهرمزي في \" الأمثال \" (ص ٩١ - باكستان) كلهم عن ابن نمير عن مجالد عن الشعبي عن ابن عباس مرفوعا. وقال البزار: \" لا نعلمه بهذا اللفظ إلا بهذا الإسناد، تفرد به ابن نمير عن مجالد \".","vol":"4","page":242},{"text":"قلت: وهذا إسناد ضعيف، من أجل مجالد، وهو ابن سعيد، قال الحافظ وغيره: \" ليس بالقوي \". وكأنه لذلك ضعفه المنذري في \" الترغيب \" (١ / ٢٥٧) . وأعله المناوي به وبعلة أخرى، فقال بعد ما عزاه أصله لأحمد وحده: \" رمز لحسنه، وفيه محمد بن نمير، أورده الذهبي في \" الضعفاء \" وقال: \" ضعفه الدارقطني \"، ومجالد الهمداني، قال أحمد: ليس حديثه بشيء، وضعفه الدارقطني \".\nقلت: وفي هذا الإعلال نظر من وجوه:\nالأول: أنه ليس في الرواة من اسمه محمد بن نمير مضعفا من قبل الدارقطني. وإنما هنا آخر يعرف بالفاريابي، قال الذهبي في \" الميزان \": \" لا أعرفه، عده السليماني فيمن يضع الحديث \".\nالثاني: أنه لا يوجد في \" ضعفاء الذهبي \" ما نقله المناوي عنه أصلا، وإنما فيه \" محمد بن نصير الواسطي عن حبيب بن أبي ثابت، ضعفه الدارقطني \". ونحوه في \" الميزان \"، فالظاهر أن اسم \" نصير \" تحرف على المناوي إلى \" نمير \"! الثالث: أن ابن نصير هذا أعلى طبقة من ابن نمير الذي روى هذا الحديث كما يأتي.\nالرابع: أن محمد بن نمير - أيا كان - ليس له ذكر في إسناد أحمد، فإنه قال: حدثنا ابن نمير عن مجالد ... وإنما له ذكر في الطبراني فإنه قال: حدثنا محمد بن عبد الله بن\nنمير: أخبرنا أبي عن مجالد ... ومن هذا يتبين أن ابن نمير شيخ أحمد، ليس هو محمد بن نمير كما ظن المناوي، وإنما هو عبد الله بن نمير، وهو ثقة من رجال الشيخين. وكذلك ابنه محمد بن عبد الله بن نمير، بل هو أثبت من أبيه كما قال أبو داود.\nوبالجملة، فليس في الحديث، سوى مجالد بن سعيد، وهو كاف في تضعيف الحديث، فالعجب من المناوي كيف قال في \" التيسير \":","vol":"4","page":243},{"text":"\" إسناده حسن \"؟!\n(تنبيه): يشهد للجملة الأخيرة من الحديث تصديقه ﷺ لأبي بن كعب في قوله لمن تكلم أثناء الخطبة: \" مالك من صلاتك إلا ما لغوت \". انظر \" صحيح الترغيب \" (١ / ٣٠٣ - ٣٠٤) .\n<span data-type=\"title\" id=toc-1771>١٧٦١ </span>- \" مثل الذي يجلس يسمع الحكمة، ثم لا يحدث عن صاحبه إلا بشر ما يسمع، كمثل رجل أتى راعيا، فقال: يا راعي! أجزرني شاة من غنمك، قال: اذهب فخذ بأذن خيرها، فذهب فأخذ بأذن كلب الغنم \".\nضعيف.\nرواه ابن ماجة (٤١٧٢) وأحمد (٢ / ٣٥٣ و٤٠٥ و٥٠٨) وابن الأعرابي في \" معجمه \" (٢٣٩ / ١) وأبو الشيخ في \" الأمثال \" (٢٩١) وعبد الغني المقدسي في \" العلم \" (١٩ / ١) عن حماد بن سلمة عن علي بن زيد عن أوس بن خالد عن أبي هريرة مرفوعا. ثم رواه المقدسي عن يزيد بن هارون: حدثنا حماد بن سلمة به، إلا أنه قال: عن علي بن زيد عن يوسف بن مهران عن ابن عباس مرفوعا. ثم قال المقدسي: \" هذا إسناد حسن \"! كذا قال، وعلي بن زيد ضعيف، وهو ابن جدعان. وقوله في رواية يزيد: \" يوسف بن مهران شاذ، فإنه عند أحمد من هذا الوجه مثلما وقع في الوجوه الأخرى: \" أوس بن خالد \". وأوس هذا مجهول، كما في \" التقريب \"، فهذه علة أخرى. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية أحمد وابن ماجة، فقال المناوي: \" رمز لحسنه. قال الحافظ العراقي: سنده ضعيف، وبينه تلميذه الهيثمي، فقال: فيه علي بن زيد (الأصل: يزيد) مختلف في الاحتجاج به \".","vol":"4","page":244},{"text":"<span data-type=\"title\" id=toc-1772>١٧٦٢ </span>- \" مثل أصحابي في أمتي كالملح في الطعام، لا يصلح الطعام إلا بالملح \".\nضعيف.\nرواه ابن المبارك في \" الزهد \" (١٨١ / ٢ من الكواكب ٥٧٥ رقم ٥٧٢ طبع الهند) والبزار (٣ / ٢٩١ - الكشف) والبغوي في \" شرح السنة \" (١٥٨ / ٢) والقضاعي (١٠٩ / ٢) وأبو القاسم الحلبي في \" حديثه \" (٣ / ١) عن\nإسماعيل المكي عن الحسن عن أنس مرفوعا. وزادوا: قال الحسن: فقد ذهب ملحنا فكيف نصنع؟ .\nقلت: وهذا إسناد ضعيف، من أجل المكي هذا، وعنعنة البصري. ورواه أبو يعلى، والبزار كما في \" بذل النصح والشفقة للتعريف بصحبة السيد ورقة \" (١١ / ١) وقال: \" وقال شيخنا الحافظ شهاب الدين البوصيري: وله شاهد من حديث سمرة بن جندب ﵁ رواه البزار في مسنده والطبراني في معجمه \".\nقلت: وقال الهيثمي (١٠ / ١٨): \" وإسناد الطبراني حسن \"! كذا قال، وفيه جعفر بن سعد، وهو ضعيف، عن خبيب بن سليمان، وهو مجهول، عن سليمان بن سمرة، وهو مجهول الحال.\nوالحديث أورده السيوطي من رواية أبي يعلى فقط، وقال المناوي: \" رمز المصنف لحسنه، وهو غير حسن، قال الهيثمي: فيه إسماعيل بن مسلم وهو ضعيف \".\nوالحديث رواه أبو طاهر عمر بن شعيب النسوي (وفي نسخة الدستوائي قلت: أوهو خطأ) عن علي بن الحسن بن شقيق، وسلمة بن سليمان، وعبدان عن ابن المبارك عن سالم المكي عن الحسن به. قال ابن أبي حاتم (٢ / ٣٥٤): \" قال أبي: هذا خطأ، إنما هو إسماعيل بن مسلم المكي عن الحسن عن أنس عن النبي ﷺ، وأخطأ فيه أبو الطاهر \". قلت: وهو صدوق كما قال ابن أبي حاتم في \" الجرح \" (١ / ١ / ٤١٩ - ٤٢٠)، فروايته شاذة.","vol":"4","page":245},{"text":"<span data-type=\"title\" id=toc-1773>١٧٦٣ </span>- \" لما وضع رسول الله ﷺ نعيم بن مسعود في القبر نزع الأخلة بفيه [يعني العقد] \".\nضعيف.\nأخرجه البيهقي في \" السنن الكبرى \" (٣ / ٤٠٧) من طريق عباس بن محمد الدوري: حدثنا سريج بن النعمان حدثنا خلف يعني ابن خليفة - قال: سمعت أبي يقول - أظنه سمعه من مولاه، ومولاه معقل بن يسار - فذكره. وقال\nالبيهقي: \" قوله: \" أظنه \"، أحسبه من قول الدوري \". وأقول: كلا، بل هو من قول خلف بن خليفة، فقد قال ذلك في رواية ابن أبي شيبة أيضا، فقد أخرجه في \" المصنف \" (٣ / ٣٢٦): حدثنا خلف بن خليفة عن أبيه، أظنه سمعه من معقل عن النبي ﷺ.. والزيادة له.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل.\nالأولى: خلف بن خليفة، قال الحافظ في \" التقريب \": \" صدوق، اختلط في الآخر، وادعى أنه رأى عمرو بن حريث الصحابي، فأنكر عليه ذلك ابن عيينة وأحمد \".\nالثانية: أبو هـ خليفة، وهو الواسطي مولى أشجع، لا يعرف، أورده البخاري (٢ / ١ / ١٩١) وابن أبي حاتم (١ / ٢ / ٣٧٦) وابن حبان في \" الثقات \" (٤ / ٢٠٩) من رواية ابنه خلف فقط. الثالثة: شك خلف في إسناد أبيه للحديث عن معقل كما تقدم، بل إنه قد أرسله عنه في بعض الروايات، فقال أبو داود في \" المراسيل \" (ق ٢١ / ٢): حدثنا عباد بن موسى وسليمان بن داود العتكي - المعنى - أن خلف بن خليفة حدثهم عن أبيه قال: بلغه أن رسول الله ﷺ وضع نعيم بن مسعود - قال عباد في حديثه - الأشجعي في القبر ... الحديث.\nوجملة القول، أن الحديث مرسل ضعيف الإسناد. ومثله ما أخرجه البيهقي عقبه من طريق عبد الوارث عن عقبة بن سيار (الأصل:","vol":"4","page":246},{"text":"يسار)، قال: حدثني عثمان بن أخي سمرة قال: مات ابن لسمرة - وذكر بالحديث - قال: فقال: انطلق به إلى حفرته، فإذا وضعته في لحده، فقل: بسم الله، وعلى سنة رسول الله ﷺ، ثم أطلق عقد رأسه، وعقد رجليه. قلت: وإسناده موقوف ضعيف، علته عثمان هذا، وهو ابن جحاش ابن أخي سمرة بن جندب، لا يعرف، أورده البخاري وابن أبي حاتم وابن حبان (٥ / ١٥٥) من رواية عقبة بن سيار فقط عنه. (تنبيه): إن مما يؤكد ضعف حديث الترجمة، وعدم حفظ خلف لمتنه أيضا أنه وصف نعيم بن مسعود بأنه الأشجعي، وهو قد عاش بعد النبي صلى الله\nعليه وسلم دون خلاف بينهم، ولذلك ادعى الحافظ في \" الإصابة \" أن المذكور في الحديث هو غير الأشجعي، فكأنه لم يتنبه لتصريح عباد بن موسى - وهو الختلي الثقة - بأنه الأشجعي، فهذا يبطل دعواه، ويدل على أن الحديث منكر. والله أعلم.\nهذا، وروى ابن أبي شيبة عن رجل عن أبي هريرة قال: \" شهدت العلاء الحضرمي، فدفناه، فنسينا أن نحل العقد حتى أدخلناه قبره، قال: فرفعنا عنه اللبن، فلم نر في القبر شيئا \". ثم ساق في الباب آثارا أخرى عن بعض التابعين لا تخلومن ضعف، لكن مجموعها يلقي الاطمئنان في النفس أن حل عقد كفن الميت في القبر كان معروفا عند السلف، فلعله لذلك قال به الحنابلة تبعا للإمام أحمد، فقد قال أبو داود في \" مسائله \" (١٥٨): \" قلت لأحمد (أوسئل) عن العقد تحل\nفي القبر؟ قال: نعم \". وقال ابنه عبد الله في \" مسائله \" (١٤٤ / ٥٣٨): \" مات أخ لي صغير، فلما وضعته في القبر، وأبي قائم على شفير القبر، قال لي: يا عبد الله! حل العقد، فحللتها \".","vol":"4","page":247},{"text":"<span data-type=\"title\" id=toc-1774>١٧٦٤ </span>- \" حسن الوجه مال وحسن الشعر مال وحسن اللسان مال، والمال مال \".\nموضوع.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١ / ١١١) ومن طريقه الديلمي في \" مسنده \" (٢ / ٨٦) عن يحيى بن عنبسة حدثنا حميد حدثنا أنس مرفوعا به.\nقلت: وهذا موضوع، يحيى هذا كذاب دجال كما يأتي. وساق له الذهبي أحاديث هذا أحدها، ثم قال: \" هذا كله من وضع هذا المدبر \".\nوفي \" تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة \" (٢٩٩ / ٢) تبعا لأصله \" ذيل الأحاديث الموضوعة \" للسيوطي (رقم ٨٥١): \" رواه ابن عساكر من حديث أنس\nبن مالك، وفيه يحيى بن عنبسة. قال ابن حبان والدارقطني: دجال وضاع \". ومع ذلك شان به السيوطي كتابه \" الجامع الصغير \"، فأورده فيه من رواية ابن عساكر هذه! والعجب من المناوي، فإنه لم يتعقبه بشيء سوى أنه استدرك عليه\nالمصدرين المتقدمين دون أن ينبه أن الديلمي تلقاه عن أبي نعيم، وأن هذا أخرجه في \" الأخبار \"! وأما في \" التيسير \" فإنه اقتصر على تضعيفه فقط!!","vol":"4","page":248},{"text":"<span data-type=\"title\" id=toc-1775>١٧٦٥ </span>- \" تضاعف الحسنات يوم الجمعة \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٤٨ / ٢ من ترتيبه) عن حامد بن آدم: حدثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا. قال الطبراني: \" لم يروه عن محمد بن عمرو إلا الفضل \".\nقلت: وهو ثقة من رجال الشيخين، وشيخه حسن الحديث، وإنما الآفة من حامد بن","vol":"4","page":248},{"text":"آدم، فقد كذبه الجوزجاني وابن عدي، وعده أحمد بن علي السليماني فيمن اشتهر بوضع الحديث.\n<span data-type=\"title\" id=toc-1776>١٧٦٦ </span>- \" تصافحوا فإن المصافحة تذهب بالشحناء، وتهادوا فإن الهدية تذهب بالغل \".\nضعيف.\nرواه العقيلي في \" الضعفاء \" (٣٧٩) وابن عدي (٣٦١ / ١) وعنه ابن عساكر (١٥ / ١٧١ / ٢) وعبد العزيز الكتاني في \" حديثه \" (٢٣٧ / ٢) عن هشام بن عمار قال: أخبرنا محمد بن عيسى بن سميع قال: أخبرنا محمد بن أبي\nالزعيزعة عن نافع عن عبد الله بن عمر مرفوعا.\nوقال العقيلي: \" محمد بن أبي الزعيزعة، قال البخاري: منكر الحديث \". قال العقيلي: \" وهذا الكلام يروى بغير هذا الإسناد، وخلاف هذا اللفظ من طريق أصلح من هذا \"، قال الذهبي: \" ومن مناكيره هذا الحديث \". وقال ابن عدي: \" وابن سميع لا بأس به وابن أبي الزعيزعة عامة ما يرويه لا يتابع عليه \". والحديث قال ابن أبي حاتم (٢ / ٢٩٦) عن أبيه: \" حديث منكر \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عدي عن ابن عمر بلفظ: \" تصافحوا يذهب الغل عن قلوبكم \"! ورواه مالك في \" الموطأ \" (٢ / ٩٠٨ / ١٦) عن عطاء بن أبي مسلم عبد الله الخراساني مرفوعا معضلا.","vol":"4","page":249},{"text":"<span data-type=\"title\" id=toc-1777>١٧٦٧ </span>- \" إن رجلا دخل الجنة، فرأى عبده فوق درجته، فقال: يا رب! هذا عبدي فوق درجتي! قال: نعم، جزيته بعمله وجزيتك بعملك \".\nضعيف جدا.\nأخرجه الطبراني في \" الأوسط \" (١ / ١٥٤ / ١ - مجمع البحرين) وعنه الخطيب في \" التاريخ \" (٧ / ١٢٩) والعقيلي في \" الضعفاء \" (ص ٥٣) وابن عدي في \" الكامل \" (ق ٣٤ / ٢) من طريق بشير بن ميمون أبي صيفي: حدثنا مجاهد بن جبر عن أبي هريرة مرفوعا به. وقال الطبراني: \" لم يروه عن مجاهد إلا أبو صيفي \". قلت: وفي ترجمته أورده الأخيران في جملة أحاديث، وقالا: \" هذه الأحاديث غير محفوظة، ولا يتابع عليها \". وقال الحافظ في \" التقريب \": \" متروك، متهم \".\n(تنبيه): هذا الحديث أورده المنذري في \" الترغيب \" (٣ / ٥٩) مشيرا لضعفه من رواية الطبراني بلفظ: \" إن عبدا ... \"، وهو خطأ مخالف لرواية من ذكرنا، ومن العجيب أن الهيثمي في \" مجمع الزوائد \" (٤ / ٢٤٠) تبعه على ذلك، مع أنه أورده في \" مجمع البحرين \" على الصواب كما رأيت! وله من مثل هذه المتابعة للمنذري شيء كثير مما كون في نفسي اعتقاد أنه يقلده في ذلك دون أن يراجع أصوله، وقد سبقت له أمثلة أخرى. والله الموفق.\nومن أحاديث ذاك المتهم بالإسناد المتقدم: \" أول سابق إلى الجنة عبد أطاع الله، وأطاع مواليه \". وهو مخرج في \" الروض النضير \" (٤٢٩) . ومنها حديث:","vol":"4","page":250},{"text":"\" ما من صدقة أفضل من صدقة تصدق بها على مملوك، عند مليك سوء \". وسيأتي إن شاء الله تعالى برقم (٢٨٥٧) .\n<span data-type=\"title\" id=toc-1778>١٧٦٨ </span>- \" كان إذا جلس يتحدث يكثر أن يرفع بصره إلى السماء \".\nضعيف.\nرواه أبو داود (٤٨٣٧) وابن عساكر (١٣ / ١٢٩ / ٢) والضياء (٥٨ / ١٧٦ / ٢) عن محمد بن إسحاق عن يعقوب بن عتبة عن عمر بن عبد العزيز عن يوسف بن عبد الله بن سلام مرفوعا. وكذا رواه أبو نعيم في \" الحلية \" (٥ / ٣٦١) والباغندي في \" مسند عمر بن عبد العزيز \" (ص ٢) وقال: حدثني سفيان بن وكيع: أخبرنا يونس بن بكير عن ابن إسحاق: حدثني يعقوب بن عتبة به إلا أنه زاد: \" عن أبيه \". وهذا إسناد ضعيف، لأن ابن إسحاق مدلس، وقد عنعنه عند الجميع، إلا في رواية سفيان بن وكيع، ولكنه مع مخالفته فيما زاد عليهم في السند، فإنه ليس بحجة، قال الحافظ: \" كان صدوقا، إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح فلم يقبل، فسقط حديثه \".","vol":"4","page":251},{"text":"<span data-type=\"title\" id=toc-1779>١٧٦٩ </span>- \" ليس من المروءة الربح على الإخوان \".\nمنكر.\nرواه ابن عساكر (١٧ / ٢٣٣ / ١) عن ميمون بن إسماعيل الدمشقي: سمعت سالم بن جنادة يقول: سمعت أبي يروي عن أبي حنيفة عن عمرو بن شعيب عن أبيه عن جده أن النبي ﷺ قال: ... قلت: وهذا إسناد مظلم، أورده ابن عساكر في ترجمة ميمون هذا، ولم يذكر فيه جرحا ولا تعديلا.","vol":"4","page":251},{"text":"وسالم بن جنادة لم أعرفه، وكذلك أبو هـ. ويحتمل أن يكون (سالم) محرف من (سلم)، فإن كان كذلك فهو ثقة، وأبو هـ صدوق له أغلاط كما في \" التقريب \". وأبو حنيفة في حفظه ضعف، وقد سبق بيان أقوال أئمة الحديث فيه بتفصيل عند الحديث (٤٥٨) .\nوالحديث قال المناوي: \" قال الذهبي في \" مختصر التاريخ \": وهو منكر \". وتبناه في \" التيسير \".\n<span data-type=\"title\" id=toc-1780>١٧٧٠ </span>- \" من أسف على دنيا فاتته اقترب من النار مسيرة ألف سنة، ومن أسف على آخرة فاتته اقترب من الجنة مسيرة ألف سنة \".\nضعيف جدا. رواه أبو عبد الله الرازي في مشيخته (١٦٨ / ٢) عن هاشم بن محمد بن يزيد المؤذن حدثهم: حدثنا عمرو بن بكر عن المغيرة عن عمرو بن شعيب عن أبيه عن جده مرفوعا قلت: وهذا إسناد ضعيف جدا، وفيه علل. الأولى: المغيرة هذا هو ابن قيس البصري. قال أبو حاتم: منكر الحديث. وأما ابن حبان فذكره في \" الثقات \". الثانية: عمرو بن بكر هو السكسكي الشامي، قال الحافظ: متروك. الثالثة: هاشم بن محمد لم أجد له ترجمة، وقد ذكر الحافظ في \" التهذيب \" أنه رواية السكسكي، ولعله في \" تاريخ ابن عساكر \"، فإن نسخة الظاهرية منه ليس فيها من اسمه هاشم. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية الرازي هذا، وبيض له المناوي، فلم يتكلم على إسناده بشيء.","vol":"4","page":252},{"text":"<span data-type=\"title\" id=toc-1781>١٧٧١ </span>- \" رحم الله من حفظ لسانه وعرف زمانه واستقامت طريقته \".\nموضوع.\nأخرجه الحاكم في \" تاريخه \" عن ابن عباس مرفوعا كما في \" الجامع الكبير \" للسيوطي (٢ / ٣٩ / ١) وعزاه في \" الجامع الصغير \" للديلمي فقط! قال المناوي في \" فيض القدير \": \" وفيه محمد بن زياد اليشكري الميموني، قال الذهبي في \" الضعفاء \": قال أحمد: كذاب خبيث يضع الحديث. وقال الدارقطني: كذاب. ورواه الحاكم أيضا، وعنه تلقاه الديلمي، فلو عزاه المصنف للأصل لكان أولى \".\nقلت: بل لوحذفه منه كان أولى، وبما نص عليه في \" مقدمته \" ; أنه صانه عما تفرد به كذاب أووضاع، أحرى.","vol":"4","page":253},{"text":"<span data-type=\"title\" id=toc-1782>١٧٧٢ </span>- \" يا ابن عوف! إنك من الأغنياء، ولن تدخل الجنة إلا زحفا، فأقرض الله يطلق قدميك. قال: فما أقرض الله؟ قال: تتبرأ مما أنت فيه، قال: يا رسول الله! من كله أجمع؟ قال: نعم. فخرج ابن عوف وهو يهم بذلك، فأرسل إليه رسول الله ﷺ فقال: أتاني جبريل فقال: مر ابن عوف فليضف الضيف وليطعم المسكين وليعط السائل وليبدأ بمن يعول، فإنه إذا فعل ذلك كان تزكية ما هو فيه \".\nضعيف جدا.\nأخرجه ابن سعد (٣ / ١٣١ - ١٣٢) والطبراني، وعنه أبو نعيم في \" الحلية \" (٨ / ٣٣٤) ومن طريق أخرى (١ / ٩٩) والحاكم (٣ / ٣١١) والسياق له من طريق خالد بن يزيد بن أبي مالك عن أبيه عن عطاء بن أبي رباح عن إبراهيم بن عبد الرحمن بن عوف عن أبيه عن رسول الله ﷺ أنه قال: فذكره، وقال:","vol":"4","page":253},{"text":"\" صحيح الإسناد \". ورده الذهبي بقوله: \" قلت: خالد ضعفه جماعة، وقال النسائي: ليس بثقة \". وقال الحافظ: \" ضعيف مع كونه فقيها، وقد اتهمه ابن معين \".\n<span data-type=\"title\" id=toc-1783>١٧٧٣ </span>- \" خير الماء الشبم، وخير المال الغنم، وخير المرعى الأراك والسلم إذا أخلف كان لجينا، وإذا سقط كان درينا، وإذا أكل كان لبينا \".\nموضوع.\nرواه ابن قتيبة في \" غريب الحديث \" (١ / ١٣٥ / ١) وعنه الديلمي في \" مسند الفردوس \" (٢ / ١١٦) مختصرا، فقال في حديث النبي ﷺ أنه سأل جرير بن عبد الله عن منزله بـ (بيشة) فوصفها جرير، فقال\n: سهل ودكداك، وسكم ولداك (!) وحمض وعلاك، بين نخلة ونحلة، ماؤنا ينبوع، وجنابنا يريع، وشتاؤنا ربيع، فقال له: يا جرير! إياك وسجع الكهان. هكذا قال ابن داب، فأما غيره فيخالفه في بعض هذه الألفاظ. حدثني أبي\n: حدثني إبراهيم بن مسلم عن إسماعيل بن مهران عن الديان بن عباد المذحجي عن عمر بن موسى [عن] الزهري عن عبيد الله بن عبد الله بن عتبة عن عبد الله بن عباس أنه قال: شتاؤنا ربيع، وماؤنا يميع أويريع لا يقام ماتحها، ولا يحسر\nصابحها، ولا يعزب سارحها، فقال رسول الله ﷺ: إن خير الماء ... الحديث.\nقلت: وهذا إسناد مظلم موضوع، آفته عمر بن موسى وهو الوجيهي وهو كذاب وضاع. ومن دونه لم أعرفهم. وانظر إسماعيل بن مهران الكوفي في \" اللسان \". و(ابن داب) بلا همزة كما في \" التبصير \"، وهو في \" القاموس \" (دأب) بالهمزة، وذكر أنهم ثلاثة:","vol":"4","page":254},{"text":"١ - عبد الرحمن بن دأب. (م) .\n٢ - ومحمد بن دأب، كذاب.\n٣ - وعيسى بن يزيد بن دأب، هالك. وكذا في \" التبصير \"، إلا أنه لم يذكر الأول، وذكر مكانه بكر بن داب الليثي والأول مع أن صاحب \" القاموس \" أشار إلى أنه معروف، فإني لم أعرفه. وأما بكر بن داب، ففي \" الجرح والتعديل \" (١ / ١ / ٣٨٥) أنه روى عن أسامة بن زيد الليثي، ولم يزد، وزاد البخاري (١ / ٢ / ٨٩): \" حديثه في أهل المدينة \". والحديث من موضوعات \" الجامع الصغير \"! ومما سكت عن إسناده المناوي في \" شرحيه \"!\n<span data-type=\"title\" id=toc-1784>١٧٧٤ </span>- \" أتاني جبريل، فقال: يا محمد! ربك يقرأ عليك السلام، ويقول: إن من عبادي من لا يصلح إيمانه إلا بالغنى، ولوأفقرته لكفر، وإن من عبادي من لا يصلح إيمانه إلا بالفقر، ولوأغنيته لكفر، وإن من عبادي من لا يصلح إيمانه إلا بالسقم، ولوأصححته لكفر، وإن من عبادي من لا يصلح إيمانه إلا بالصحة، ولوأسقمته لكفر \".\nضعيف.\nأخرجه الخطيب في \" التاريخ \" (٦ / ١٥) من طريق أبي محمد أحمد بن محمد بن حبيب: حدثنا محمد بن أبي محمد المروزي حدثنا ابن عيسى الرملي - يعني يحيى -: حدثنا سفيان بن سعيد الثوري حدثنا حماد بن زيد عن أيوب عن أبي قلابة عن كثير بن أفلح عن عمر بن الخطاب قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد ضعيف، يحيى بن عيسى الرملي، أورده الذهبي في \" الضعفاء \" وقال: \" صدوق يهم، ضعفه ابن معين، وقال النسائي: ليس بالقوي \". وقال الحافظ في \" التقريب \":","vol":"4","page":255},{"text":"\" صدوق يخطيء \". قلت: اللذان دونه لم أجد من ترجمهما.\n<span data-type=\"title\" id=toc-1785>١٧٧٥ </span>- \" قال الله ﵎: من أهان لي وليا فقد بارزني بالمحاربة، ما ترددت في شيء أنا فاعله ما ترددت في قبض المؤمن، يكره الموت وأكره مساءته ولابد له منه، ما تقرب عبدي بمثل أداء ما افترضته عليه، ولا يزال عبدي المؤمن يتقرب إلي بالنوافل حتى أحبه، ومن أحببته كنت له سمعا وبصرا ويدا ومؤيدا، دعاني فأجبته، وسألني فأعطيته، ونصح لي فنصحت له، وإن من عبادي لمن يريد الباب من العبادة فأكفر عنه لا يدخله العجب فيفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الفقر، ولوأغنيته لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الصحة، ولوأسقمته لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا السقم، ولوأصححته لأفسده ذلك، إني أدبر عبادي بعلمي بقلوبهم. إني عليم خبير \".\nضعيف جدا.\nرواه البيهقي في \" الأسماء والصفات \" (ص ١٢١ - مصر) وأبو صالح الحرمي في \" الفوائد العوالي \" (١٧ / ٢ / ٢) والبغوي في \" شرح السنة \" (١ / ١٤٢ / ١) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (١٩٠ - ١٩١) والضياء في \" المنتقى من مسموعاته بمرو\" (٧٦ - ٧٧) عن الحسن بن يحيى الخشني قال: حدثنا صدقة بن عبد الله عن هشام الكتاني عن أنس بن مالك عن النبي ﷺ عن جبريل ﵇ عن ربه ﵎ قال.. ورواه البغوي أيضا عن عمر بن سعيد الدمشقي: أخبرنا صدقة بن عبد الله به، وزاد بعد قوله: \" بارزني بالمحاربة \": \" وإني لأغضب لأوليائي كما يغضب الليث الحرد \".","vol":"4","page":256},{"text":"قلت: وهذا سند ضعيف جدا، وفيه علتان: الأولى: هشام الكتاني، لم أجد له ترجمة، وانظر \" الصحيحة \" (٤ / ١٨٨ - ١٨٩) . والأخرى: صدقة بن عبد الله، وهو السمين. قال الذهبي في \" الضعفاء \": \" قال البخاري وأحمد: ضعيف جدا \". والحسن بن يحيى الخشني ضعيف أيضا. قال الحافظ: \" صدوق كثير الغلط \". قلت: لكنه قد تابعه عمر بن سعيد الدمشقي كما رأيت، لكن قال الذهبي: \" تركوه \".\nوقد خالفهما سلامة بن بشر فقال: أخبرنا صدقة عن إبراهيم بن أبي كريمة عن هشام الكتاني به. أخرجه ابن عساكر (٢ / ٢٤٥ / ١) وقال: \" رواه الحسن بن يحيى الخشني البلاطي عن صدقة عن هشام، ولم يذكر فيه إبراهيم ابن أبي كريمة \". ثم ساقه بسنده عن الحسن هذا. قلت: وسلامة هذا صدوق كما في \" التقريب \". وإبراهيم هذا لم أعرفه، فهو علة ثالثة في الحديث. والله أعلم.\nوقد أورده الهيثمي من حديث ابن عباس نحوه، وقال (١٠ / ٢٧٠): \" رواه الطبراني، وفيه جماعة لم أعرفهم \". وطرفه الأول دون قوله: \" ونصح ... \"، أخرجه البخاري من حديث أبي هريرة، وفيه راويان فيهما مقال، لكن ذكر له الحافظ (١١ / ٢٩٢ - ٢٩٣) شواهد عديدة ضعفها جلها، ولم يتسن لي حتى الآن دراسة أسانيدها دراسة علمية دقيقة لننظر في ضعفها هل هو مما يصلح الاستشهاد بمثله أم لا، فأرجوأن يتاح لي ذلك. ثم تيسر لي ذلك - والحمد لله - وتتبعت طرقه البالغة تسعا، وخرجتها طريقا طريقا،","vol":"4","page":257},{"text":"توصلت ببعضها إلى تقوية حديث أبي هريرة المشار إليه آنفا، ولذلك خرجته في \" الصحيحة \" (١٦٤٠) .\n<span data-type=\"title\" id=toc-1786>١٧٧٦ </span>- \" أتاني جبريل فقال: يا محمد! إن أمتك مختلفة بعدك، قال: فقلت له: فأين المخرج يا جبريل؟ قال: فقال: كتاب الله تعالى، به يقصم الله كل جبار، من اعتصم به نجا، ومن تركه هلك، مرتين، قول فصل، وليس بالهزل، لا تختلقه الألسن، ولا تفنى أعاجيبه، فيه نبأ ما كان قبلكم، وفصل ما بينكم، وخبر ما هو كائن بعدكم \".\nضعيف جدا.\nأخرجه أحمد (١ / ٩١) عن ابن إسحاق قال: وذكر محمد بن كعب القرظي عن الحارث بن عبد الله الأعور، قال: قلت: لآتين أمير المؤمنين فلأسالنه عما سمعت العشية، قال: فجئته بعد العشاء فدخلت عليه، فذكر الحديث، قال: ثم قال: سمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدا، وله علتان:\nالأولى: الحارث هذا، أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" مختلف فيه، مع أن حديثه في الأربعة، قال ابن المديني: كذاب، وقال النسائي: ليس بالقوي، وقال الدارقطني وغيره: ضعيف، ومنهم من وثقه \".\nوالعلة الأخرى: رواية ابن إسحاق إياه بصيغة \" قال \"، وهي في المعنى مثل صيغة (عن)، وهو مدلس، فلا يقبل من حديثه إلا ما صرح فيه بالتحديث، ولكنه قد توبع، فرواه الحسين الجعفي عن حمزة الزيات عن أبي المختار الطائي عن ابن أخي الحارث الأعور عن الحارث به نحوه. أخرجه الدارمي (٢ / ٤٣٥) وابن أبي شيبة في \" المصنف \" (١٢ / ٦١ / ١) والترمذي (٤ / ٥١ - ٥٢) وقال: \" حديث غريب، لا نعرفه إلا من حديث حمزة الزيات، وإسناده مجهول، وفي حديث","vol":"4","page":258},{"text":"الحارث مقال \". قلت: أبو المختار الطائي مجهول، وقال الذهبي: \" حديثه في فضائل القرآن منكر \". ثم أخرجه الدارمي من طريق أبي البختري عن الحارث به \". قلت: وأبو البختري هذا اسمه سعيد بن فيروز، وهو ثقة من رجال الشيخين، والسند إليه صحيح، فعلة الحديث الحارث هذا.\n<span data-type=\"title\" id=toc-1787>١٧٧٧ </span>- \" أتاني جبريل فقال: يا محمد! كن عجاجا ثجاجا \".\nضعيف.\nعزاه في \" الجامع \" لأحمد والضياء عن السائب بن خلاد. وهو في \" المسند \" (٤ / ٥٦) من طريق محمد بن إسحاق عن عبد الله بن أبي لبيد عن المطلب بن عبد الله بن حنطب عن السائب بن خلاد: \" أن جبريل ﵇ أتى النبي ﷺ، قال: كن عجاجا ثجاجا، والعج التلبية، والثج نحر البدن \". هذا لفظ أحمد، فلا أدري إذا كان لفظ الضياء هكذا، فيكون السيوطي تصرف في لفظه، أوأنه عنده باللفظ المذكور أعلاه. وعلى كل حال فالسند ضعيف لعنعنة ابن إسحاق. لاسيما وقد رواه غيره بلفظ آخر ليس فيه: \" كن عجاجا ثجاجا \"، فانظر \" المشكاة \" (٢٥٤٩) .","vol":"4","page":259},{"text":"<span data-type=\"title\" id=toc-1788>١٧٧٨ </span>- \" أتدرون أي الصدقة أفضل؟ قالوا: الله ورسوله أعلم، قال: المنيحة أن يمنح أحدكم أخاه الدرهم أوظهر الدابة أولبن الشاة أولبن البقرة \".\nضعيف.\nأخرجه أحمد (١ / ٤٦٣) من طريق إبراهيم الهجري قال: سمعت أبا الأحوص عن عبد الله عن النبي ﷺ قال: فذكره.","vol":"4","page":259},{"text":"قلت: وهذا سند ضعيف، إبراهيم، وهو ابن مسلم لين الحديث، رفع موقوفات كما في \" التقريب \". وأما قول الهيثمي (٣ / ١٣٣): \" رواه أحمد وأبو يعلى وزاد: \" الدينار أوالبقرة \"، والبزار والطبراني في \" الأوسط \"، ورجال أحمد رجال الصحيح \". قلت: فهذه مجازفة من الحافظ الهيثمي كما قال المحقق أحمد شاكر رحمه الله تعالى: \" فإن إبراهيم هذا ضعيف، وخاصة في روايته عن أبي الأحوص، ثم هو ليس من رجال الصحيح، بل لم يروله أحد من أصحاب الكتب الستة غير ابن ماجة \".\n<span data-type=\"title\" id=toc-1789>١٧٧٩ </span>- \" إني أخاف على أمتي اثنتين: القرآن واللبن، أما اللبن فيبتغون الريف، ويتبعون الشهو ات، ويتركون الصلوات، وأما القرآن فيتعلمه المنافقون، فيجادلون به المؤمنين \".\nضعيف.\nأخرجه أحمد (٤ / ١٥٦): حدثنا زيد بن الحباب حدثني أبو السمح حدثني أبو قبيل أنه سمع عقبة بن عامر يقول: إن رسول الله ﷺ قال: فذكره. قلت: وهذا إسناد ضعيف، رجاله ثقات، غير أبي السمح واسمه دراج، وهو ضعيف والحديث قال الهيثمي (١ / ١٨٧): \" رواه أحمد والطبراني في \" الكبير \"، وفيه دراج أبو السمح، وهو ثقة مختلف في الاحتجاج به \". وأورده السيوطي في \" زوائد الجامع الصغير \" من رواية الطبراني بلفظ: \" أتخوف على أمتى اثنتين: يتبعون الأرياف والشهو ات، ويتركون ... \" الحديث.\nوقد صح الحديث بلفظ آخر أودعته في \" الصحيحة \" (٢٧٧٨) .","vol":"4","page":260},{"text":"<span data-type=\"title\" id=toc-1790>١٧٨٠ </span>- \" إني أرى ما لاترون وأسمع ما لا تسمعون، أطت السماء وحق لها أن تئط، ما فيها موضع أربع أصابع إلا وملك واضع جبهته لله ساجد، والله لوتعلمون ما أعلم، لضحكتم قليلا ولبكيتم كثيرا وما تلذذتم بالنساء على الفرش ولخرجتم إلى الصعدات، تجأرون إلى الله \".\nضعيف.\nأخرجه الترمذي (٢ / ٢٥٩) وابن ماجة (٢ / ٥٤٧) والطحاوي في \" المشكل \" (٢ / ٤٤) وأحمد (٥ / ١٧٣) من طريق إبراهيم بن مهاجر عن مجاهد عن مورق عن أبي ذر قال: قال رسول الله ﷺ: فذكره. وزادوا في آخره: \" لوددت أني كنت شجرة تعض \". وفصله أحمد عن الحديث فقال: \" قال: فقال أبو ذر: والله لوددت.... \". وقال الترمذي: \" حديث حسن غريب، ويروى من غير هذا الوجه أن أبا ذر قال: لوددت أني كنت شجرة تعضد \".\nقلت: وإبراهيم هذا ضعيف لسوء حفظه، وقد رواه وكيع في \" الزهد \" (رقم ٣١ ج ١ - نسختي) عنه به موقوفا، وهو الأشبه. والله أعلم. لكن جل الحديث قد صح من طرق أخرى، فقوله: \" لوتعلمون ما أعلم، لضحكتم قليلا ولبكيتم كثيرا \"، أخرجه الشيخان من حديث أبي هريرة. وما قبله، ورد من حديث حكيم بن حزام وغيره، فراجع \" الصحيحة \" (٨٥٢ و١٠٥٩ - ١٠٦٠) .","vol":"4","page":261},{"text":"<span data-type=\"title\" id=toc-1791>١٧٨١ </span>- \" ليس للنساء نصيب في الخروج إلا مضطرة، - يعني ليس لها خادم - إلا في العيدين الأضحى والفطر، وليس لهن نصيب من الطريق إلا الحواشي \".\nضعيف جدا.\nرواه ابن عدي (١٨٩ / ٢) عن سوار عن عطية عن ابن عمر مرفوعا وقال: \" سوار بن مصعب عامة ما يرويه ليس بمحفوظ، وهو ضعيف كما ذكروه \". ومن طريقه رواه الطبراني في \" الكبير \" كما في \" الفيض \"، وقال: \" قال الهيثمي: وهو متروك الحديث \".","vol":"4","page":262},{"text":"<span data-type=\"title\" id=toc-1792>١٧٨٢ </span>- \" اتقوا البول، فإنه أول ما يحاسب به العبد في القبر \".\nموضوع.\nأخرجه ابن أبي عاصم في \" الأوائل \" (رقم ٩٣ - نسختي): حدثنا دحيم حدثنا عبد الله بن يوسف عن الهيثم بن حميد، قال: سمعت رجلا يحدث مكحولا عن أبي أمامة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير الرجل الذي لم يسم. والحديث قال المنذري في \" الترغيب \" (١ / ٨٨): \" رواه الطبراني في \" الكبير \" بإسناد لا بأس به \". وقال الهيثمي في \" المجمع \" (١ / ٢٠٩): \" رواه الطبراني في \" الكبير \" ورجاله موثقون \". قلت: وفي قوليهما إشعار لطيف بأن إسناده لا يخلو من ضعف، ولاسيما قول الهيثمي: \" ورجاله موثقون \"، فإنه لا يقول هذا عادة، إلا فيمن كان فيه توثيق غير معتبر، فقول المناوي في \" فيض القدير \": \" رمز المصنف لحسنه، وهو أعلى من ذلك \".","vol":"4","page":262},{"text":"ثم ذكر قول المنذري والهيثمي المتقدم، فأقول: إنه لا وجه لتحسينه، بله تصحيحه! لما ذكرنا، ومن المؤسف أن الجزء الذي فيه مسند أبي أمامة من \" المعجم الكبير \" ليس موجودا في المكتبة الظاهرية عمرها الله تعالى. ولذلك فإني غير مطمئن لتحسين السيوطي للحديث، فضلا عن تصحيح المناوي له، لاسيما مع كشف إسناد ابن أبي عاصم عن علته. والله أعلم.\nثم طبع \" المعجم الكبير \" بهمة أخينا الشيخ حمدي عبد المجيد السلفي، فرأيت الحديث فيه (٨ / ١٥٧ / ٧٦٠٥)، قال: حدثنا بكر بن سهل حدثنا عبد الله بن يوسف بإسناده المتقدم عند ابن أبي عاصم. وبهذا الإسناد أخرجه الطبراني أيضا في \" مسند الشاميين \" (ص ٦٥٥) وقد عرفت علته، وهي الرجل الذي لم يسم. وقد سماه إسماعيل بن إبراهيم فقال: حدثنا أيوب عن مكحول به. أخرجه الطبراني أيضا (رقم ٧٦٠٧) . وإسماعيل هذا هو أبو إبراهيم الترجماني، وهو من رجال النسائي، وقال هو وغيره: \" لا بأس به \". وشيخه أيوب هو ابن مدرك الحنفي كما في \" الميزان \"، وقال: \" قال ابن معين: ليس بشيء. وقال مرة: كذاب. وقال النسائي وأبو حاتم: متروك \". وبهذا يتبين خطأ قول المنذري والهيثمي المتقدم، بله ميل المناوي إلى تصحيحه! فقد تبين أن الرجل الذي لم يسم في الطريق الأولى إنما هو أيوب بن مدرك في الطريق الأخرى، وهو متهم. ولعل المناوي تبين له هذا الذي ذكرته بعد الذي قاله في \" الفيض \"، فقد رأيته قد بيض\nللحديث في \" التيسير \"، ولم يحسنه! ومنشأ هذا الخطأ في نقدي، أنهم رأوا (أيوب) هذا جاء في السند غير منسوب، فتوهموا أنه أيوب بن أبي تميمة، وهو ثقة حجة، وساعدهم على ذلك أنهم رأوا الراوي عنه","vol":"4","page":263},{"text":"إسماعيل بن إبراهيم، فتوهموا أيضا أنه إسماعيل بن إبراهيم بن مقسم المعروف بـ (ابن علية) وهو ثقة حافظ، لأنهم رأوا في ترجمته أنه روى عن أيوب وهو السختياني وكل ذلك خطأ، وإنما إسماعيل هذا أبو إبراهيم الترجماني كما تقدم، وشيخه أيوب هو ابن مدرك وليس السختياني كما جاء مصرحا بهذا كله في \" الطبراني \" في حديث آخر قبيل هذا، وهو\nمخرج في \" الإرواء \" (١٢٠١) . ولأيوب هذا حديث آخر موضوع، مضى برقم (١٥٩): فاغتنم هذا التحقيق، فإنه مما قد لا تراه في غير هذا الموضع رغم أنف الحاقدين الحاسدين. ثم إن للحديث علة أخرى عند ابن حبان، ألا وهي الانقطاع، فقد قال في ترجمة ابن مدرك هذا من كتابه \" الضعفاء \" (١ / ١٦٨): \" يروي المناكير عن المشاهير، ويدعي شيوخا لم يرهم، ويزعم أنه سمع منهم، روى عن مكحول نسخة موضوعة، ولم يره \".\nواعلم أيها القارىء الكريم، أن مثل هذا التحقيق يكشف لطالب هذا العلم الشريف أهمية تتبع طرق الحديث، والتعرف على هوية رواته، فإن ذلك يساعد مساعدة كبيرة جدا على الكشف عن علة الحديث التي تستلزم الحكم على الحديث بالسقوط، وهذا ما لا يفعله جماهير المشتغلين بهذا العلم قديما وحديثا، وحسبك دليلا على هذا الذي أقول، موقف المنذري والهيثمي والمناوي من هذا الحديث وتقويتهم إياه. وقد اغتر بهم بعض المتأخرين من المقلدين، فهذا هو الشيخ عبد الله الغماري قد أورد الحديث في كتاب له جمعه من \" الجامع الصغير \" زعم في مقدمته (ص ح): \" وهذا كتاب جردت فيه الأحاديث الثابتة من الكتاب المذكور، وسميته: الكنز الثمين في أحاديث النبي الأمين \". ثم أكد التجريد المذكور أنه قال في صدد بيان مزايا الكتاب (ص ع): \" ومنها: أنه ليس فيه أحاديث ضعيف أوواهية \"! وهذه دعوى عريضة، يعلم من اطلع على كتابه هذا من أهل العلم أنها دعوى","vol":"4","page":264},{"text":"باطلة، لأنه وقع فيه كثير من الأحاديث الضعيفة الواهية، بل وفيه بعض الموضوعات، ويقطع أنه لم يجر في أحاديث كتابه هذا - وقد بلغ عددها (٤٦٢٦) حديثا - أي بحث أوتحقيق، وإنما هو مقلد فيها لغيره، وهذا الحديث من الأدلة الكثيرة على ذلك، وهو فيه برقم (٤٧) وقد سبق في المجلد الثالث أمثلة كثيرة، وستمر بك أمثلة أخرى إن شاء الله تعالى. وقد اعترف هو بذلك في الجملة، فراجع مقدمة هذه المجلدة.\n<span data-type=\"title\" id=toc-1793>١٧٨٣ </span>- \" اتقوا الحديث عني إلا ما علمتم، ومن كذب علي متعمدا فليتبوأ مقعده من النار، ومن قال في القرآن برأيه فليتبوأ مقعده من النار \".\nضعيف.\nأخرجه الترمذي (٣ / ٦٥) وأحمد (١ / ٢٦٩ و٢٩٣ و٣٢٣ و٣٢٧) وأبو يعلى في \" مسنده \" (ق ١٢٦ / ٢) وابن جرير في \" التفسير \" (١ / ٧٧ / ٧٣ - ٧٦) والواحدي في \" أسباب النزول \" (ص ٤) والبغوي في \" شرح السنة \" (١١٧ - ١١٩) - دون الجملة الأولى كابن جرير -، وابن عساكر في \" تاريخ دمشق \" (١٤ / ٣٥٥ / ٢) من طرق عن عبد الأعلى أبي عامر الثعلبي عن سعيد بن جبير عن عبد الله بن عباس عن النبي ﷺ: فذكره. وقال الترمذي، وتبعه البغوي: \" حديث حسن \". كذا قال، والمفهو م من قاعدة الترمذي في مثل قوله هذا أنه يعني أنه حسن لغيره، وإذا كان كذلك، ففيه أمران:\nالأول: أنه يؤخذ عليه أننا لا نعلم للشطر الأول والأخير منه ما يشهد له. أما الشطر الأوسط فهو صحيح متواتر، كما هو معلوم.\nوالآخر: أن إسناده ضعيف، وهو كذلك، وعلته الثعلبي هذا، فقد أورده الذهبي في \" الضعفاء \" وقال: \" ضعفه أحمد وأبو زرعة \". وقال الحافظ في التقريب: \" صدوق، يهم \".","vol":"4","page":265},{"text":"وفي سند الترمذي سفيان بن وكيع، لكنه قد توبع من جماعة، ولذلك قال المناوي: \" رمز المصنف لحسنه، اغترارا بالترمذي، قال ابن القطان: وينبغي أن يضعف، إذ فيه سفيان بن وكيع، قال أبو زرعة: متهم بالكذب. لكن ابن أبي شيبة رواه بسند صحيح. قال - أعني ابن القطان -: فالحديث صحيح من هذا الطريق، لا من الطريق الأول. وبه يعرف أن المصنف لم يصب في ضربه صفحا عن عزوه لابن أبي شيبة، مع صحته عنده \".\nقلت: ولست أدري إذا كان ابن القطان صحح طريق ابن أبي شيبة لخلوه من الثعلبي، أو لأنه لا يرى الثعلبي هذا ضعيفا، فإن كان الأول - وهو الظاهر - فذلك مما أستبعده جدا، وإن كنت ملت إليه واستشهدت بكلامه في تعليقي على هذا الحديث من \" المشكاة \" (٢٣٢)، وكان ذلك قبل تتبعي لطرق الحديث ومخارجه التي سبق ذكرها، فلما تتبعتها، استبعدت أن يكون طريق ابن أبي شيبة من غير طريق الثعلبي، وأما إن كان لا يرى ضعفه، فهو خطأ كما يدلك عليه ما نقلته عن الذهبي والعسقلاني. والله أعلم. ثم رأيت ابن أبي شيبة قد أخرج في \" المصنف \" (١٠ / ٦٦ / ٢) الجملة الأخيرة من الحديث من طريق وكيع عن عبد الأعلى به، لكنه أوقفه. فترجح عندي ما استبعدته. والله أعلم.\nومن طريق الثعلبي المذكور أخرجه أبو يعلى في \" مسنده \" (٢ / ٦٧٣) بلفظ: \" من سئل عن علم فكتمه جاء يوم القيامة ملجما بلجام من نار، ومن قال في القرآن بغير علم جاء يوم القيامة ملجما بلجام من نار \". فقول المنذري في \" الترغيب \" (١ / ٧٣) وتبعه الهيثمي (١ / ١٦٣): \" رواه أبو يعلى ورواته ثقات محتج بهم في الصحيح \". فهو وهم ظاهر، لأن الثعلبي مع ضعفه ليس من رجال \" الصحيح \"، فتنبه.\n(تنبيه): بعد مضي زمن طويل على كتابة هذا، طبعت مجلدات من \" مسند أبي يعلى \" بتحقيق الأخ حسين سليم أسد، فرأيته قد علق على هذا الحديث بقوله: (٤ / ٢٢٨):","vol":"4","page":266},{"text":"\" إن عبد الأعلى لم يتفرد به، وإنما تابعه بكر بن سوادة عند الطبري في \" التفسير \" (١ / ٣٥) من طريق عبد بن حميد قال: حدثنا جرير عن ليث عن بكر عن سعيد بن المسيب (!) به. وجرير هو ابن عبد الحميد، وليث هو ابن سعد.. وهذا إسناد صحيح \".\nفأقول: نعم، هو صحيح لوكان الأمر كما ذكر في رواته، وليس كذلك، مع أوهام أخرى لابد لي من بيان ذلك كله، عسى أن يكون في ذلك عبرة لهؤلاء الناشئين المتعلقين بهذا العلم، ويعلموا أن التحقيق فيه ليس بالسهو لة التي يتصورونها:\nأولا: قوله في الإسناد: \".. المسيب \" خطأ، ولعله سبق قلم، والصواب: \".. جبير \"، كما هو ظاهر من سياق كلامه وكما هو الواقع في \" تفسير الطبري \"، والأمر في مثل هذا سهل قلما ينجومنه كاتب أوباحث.\nثانيا: قوله: \" وليث هو ابن سعد \"، ليس باللازم، لأن كل مستنده في ذلك إنما هو أنهم ذكروا الليث بن سعد في الرواة عن بكر. فلقائل أن يقول: من الممكن أن يكون هو ليث بن أبي سليم الضعيف، فإنهم ذكروه في شيوخ جرير بن عبد العزيز دون الليث بن سعد. فالله أعلم.\nثالثا: قوله: \" عبد بن حميد \" خطأ مزدوج، وذلك لأنه:\n١ - لم يسم الرجل في \" الطبري \" وإنما قال: \" ابن حميد \"، فالتسمية بـ \" عبد \" من المعلق.\n٢ - أنها تسمية خطإ منه، وإنما هو محمد بن حميد الرازي، فإنه هو المعروف عند العلماء برواية الطبري عنه، والإكثار عنه، وهو تارة يسميه، وتارة يكتفي بنسبته لأبيه، وقد قال في حديث آخر (١٠): حدثنا محمد بن حميد الرازي قال: حدثنا جرير بن عبد الحميد. فإذا عرفت هذا فالإسناد ضعيف أيضا.\n٣ - لوصح السند إلى بكر بن سوادة لم يجز أن يقال عند العارفين بهذا العلم إنه متابع لعبد الأعلى، لأنه: أولا: لم يروالحديث بتمامه، وإنما الجملة الأخيرة منه.","vol":"4","page":267},{"text":"وثانيا: أنه خالفه في رفعه وأوقفه على ابن عباس. فلو صح الإسناد، كان دليلا آخر على ضعف الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-1794>١٧٨٤ </span>- \" اتقوا النار ولوبشق تمرة، فإنها تسد من الجائع مسدها من الشبعان \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (ص ١٩١) مختصرا، وابن عدي (٢٠٢ / ٢) بتمامه، عن صلة بن سليمان حدثنا محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا وقال: \" صلة بن سليمان عامة ما يرويه لا يتابعه عليه الناس \". قلت: هو كذاب كما قال ابن معين وأبو داود، وضعفه غيرهما.\nورواه الخطابي في \" غريب الحديث \" (٦٧ / ١) من طريق شرحبيل بن سعد عن جابر عن أبي بكر مرفوعا. وهذا سند واه، شرحبيل بن سعد أورده الذهبي في \" الضعفاء \"، وقال: \" قال ابن أبي ذئب: كان متهما. وقال مالك: ليس بثقة. وقال النسائي: ضعيف \".\nوالحديث أورده في \" الجامع الكبير \" (١ / ١٧ / ١) من رواية البزار عن أبي بكر بلفظ: \" اتقوا النار ولوبشق تمرة، فإنها تقيم المعوج، وتقع من الجائع ما تقع من الشبعان \". ثم ذكره بنحوه وزيادة: \" وتسد الخلل، وتدفع ميتة السوء \". وقال: \" رواه أبو يعلى والدارقطني في \" العلل \" وضعفه، والديلمي عن أبي بكر \". وقد أخرجه الديلمي في \" مسنده \" (١ / ١ / ٤٣) من طريق أبي يعلى، وهذا في \" مسنده \" (رقم ٨٥) حدثنا محمد بن إسماعيل الوساوسي حدثنا زيد بن الحباب عن عبد الرحمن بن سليمان عن شرحبيل بن سعد عن جابر عن أبي بكر الصديق.","vol":"4","page":268},{"text":"قلت: وهذا إسناد ضعيف جدا، شرحبيل بن سعد قال الحافظ: \" صدوق اختلط بآخرة \". والوساوسي قال البزار: \" كان يضع الحديث. وقال الدارقطني وغيره ضعيف \". قلت: ومن طريقه البزار (٩٣٣)، وقال: \" لا نعلم أحدا حدث به عن زيد إلا الوساوسي، ولا يروى عن أبي بكر إلا بهذا الإسناد \". قلت: يعني بهذا اللفظ والتمام، ولذلك خرجته هنا، وإلا فشطره الأول في \" الصحيحين \" وغيرهما من طرق أخرى عن جمع من الصحابة، فانظر \" صحيح الجامع \" (١١٣) .\n<span data-type=\"title\" id=toc-1795>١٧٨٥ </span>- \" اتقوا خداج الصلاة، إذا ركع الإمام فاركعوا، وإذا رفع فارفعوا \".\nضعيف.\nأخرجه أحمد (٣ / ٤٣) من طريق حسين بن محمد، والطبراني في \" الأوسط \" (١ / ٣١ / ٢) من طريق قتيبة بن سعيد كلاهما عن أيوب بن جابر عن عبد الله بن عصم الحنفي عن أبي سعيد الخدري قال: \" صلى رجل خلف النبي ﷺ، فجعل يركع قبل أن يركع، ويرفع قبل أن يرفع، فلما قضى النبي ﷺ الصلاة قال: من فعل هذا؟ قال: أنا يا رسول الله، أحببت أن أعلم تعلم ذلك أم لا؟ فقال \". فذكره، وقال الطبراني: \" لم يروه عن ابن عصم إلا أيوب، تفرد به قتيبة \"! كذا قال وقد تابعه حسين بن محمد كما رأيت.\nوأيوب بن جابر ضعيف كما في \" التقريب \"، فالحديث ضعيف. وأما عبد الله بن عصم، ويقال: ابن عصمة. فثقة ترجمه ابن أبي حاتم (٢ / ٢ / ١٢٦) وذكر عن أبيه أنه قال: شيخ. وعن أبي زرعة: ليس به بأس. ووثقه ابن معين. وقال","vol":"4","page":269},{"text":"الحافظ في \" التقريب \": \" صدوق يخطىء \". والحديث قال في \" المجمع \" (٢ / ٧٧): \" رواه أحمد والطبراني في الأوسط \" وفيه أيوب بن جابر، قال أحمد: حديثه يشبه حديث أهل الصدق. وقال ابن عدي: حديثه يحمل بعضه بعضا، وضعفه ابن معين وجماعة \".\n<span data-type=\"title\" id=toc-1796>١٧٨٦ </span>- \" اتقوا هذا القدر، فإنه شعبة من النصرانية \".\nضعيف جدا.\nأخرجه المخلص في \" الفوائد \" (٩ / ٢٠٠ / ١) وابن بشران في \" الأمالي \" (ق ٧٨ / ٢) وابن عدي (ق ٢٨٥ / ١) والطبراني في \" المعجم الكبير \" (٣ / ١٣١ / ٢) وأبو نعيم في \" الرواة عن أبي نعيم الفضل بن دكين \" (٢ / ١) واللالكائي في \" السنة \" (١ / ١٤٤ / ١) وأحمد بن المهندس في \" حديثه عن عافية وغيره \" (ق ١٣٢ / ١) عن القاسم بن حبيب عن نزار بن حيان عن عكرمة عن ابن عباس مرفوعا به، وقال ابن عباس: اتقوا هذه الأرجاء فإنها شعبة من النصرانية. قلت: وهذا سند ضعيف جدا، نزار هذا قال الذهبي في \" الميزان \": \" فيه لين \". وقال ابن حبان في \" الضعفاء \" (٣ / ٥٦ - ٥٧): \" قليل الرواية، منكر الحديث جدا، يأتي عن عكرمة بما ليس من حديثه، حتى يسبق إلى القلب أنه المتعمد لذلك \". ثم ساق له هذا الحديث. والقاسم بن حبيب، قال ابن معين: \" لا شيء \".","vol":"4","page":270},{"text":"<span data-type=\"title\" id=toc-1797>١٧٨٧ </span>- \" اتقي الله يا فاطمة! وأدي فريضة ربك، واعملي عمل أهلك، فإذا أخذت مضجعك، فسبحي ثلاثا وثلاثين واحمدي ثلاثا وثلاثين وكبري أربعا وثلاثين، فتلك مائة، فهي خير لك من خادم \".\nضعيف.\nأخرجه أبو داود (٢ / ٣٤) من طريق أبي الورد عن ابن أغيد قال: قال لي علي ﵁: \" ألا أحدثك عني وعن فاطمة بنت رسول الله ﷺ، وكانت من أحب أهله إليه؟ قلت: بلى، قال: إنها جرت بالرحى حتى أثرت في يدها، وحملت بالقربة حتى أثرت في نحرها، وكنست البيت حتى اغبرت ثيابها، فأتى النبي ﷺ خدم، فقلت: لوأتيت أباك فسألتيه خادما، فأتته، فوجدت عنده حداثا، فرجعت، فأتى من الغد، فقال: ما كان حاجتك؟ فسكتت، فقلت: أنا أحدثك يا رسول الله! جرت بالرحى حتى أثرت في يدها، وحملت القربة حتى أثرت في نحرها، فلما أن جاءك الخدم أمرتها أن تأتيك فتستخدمك خادما، يقيها حر ما هي فيه، قال ... (فذكر الحديث) . قالت: رضيت عن الله ﷿ وعن رسوله ﷺ \".\nقلت: وهذا إسناد ضعيف. ابن أغيد، واسمه علي مجهول كما قال الحافظ. وأبو الورد هو ابن ثمامة بن حزن القشيري البصري. قال: \" مقبول \". والحديث في \" الصحيحين \" وغيرهما دون طرفه الأول.","vol":"4","page":271},{"text":"<span data-type=\"title\" id=toc-1798>١٧٨٨ </span>- \" أتي بإبراهيم ﵇ يوم النار إلى النار، فلما بصر بها، قال: (حسبنا الله ونعم الوكيل) \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (١ / ١٩): حدثنا القاضي عبد الله بن محمد بن عمر حدثنا عبد الله بن العباس الطيالسي حدثنا عبد الرحيم بن محمد بن زياد (كذا): أنبأنا","vol":"4","page":271},{"text":"أبو بكر بن عياش عن حميد عن أنس بن مالك أن رسول الله ﷺ قال: فذكره. قلت: وهذا إسناد رجاله ثقات، ابن عياش فمن فوقه من رجال البخاري، واللذان دونه ترجمهما الخطيب في \" التاريخ \" (١٠ / ٣٦ و١١ / ٨٦) . والقاضي عبد الله بن محمد بن عمر، ترجمه أبو نعيم في \" أخبار أصبهان \" (٢ / ٨٨)، وذكر أن وفاته كانت سنة (٣٦٢) ولم يذكر فيه جرحا ولا تعديلا. فهو علة هذا الإسناد.\nوقد خولف في متنه، فأخرجه الخطيب (١١ / ٨٦) من طريق عبد الله بن العباس الشطوي: حدثنا إبراهيم بن موسى الجوزي حدثنا عبد الرحيم بن محمد بن زيد السكري ... بلفظ: أن النبي ﷺ أتي يوم أحد، فقيل: يا رسول الله! (إن الناس قد جمعوا لكم فاخشوهم)، فقال: \" حسبنا الله ونعم الوكيل \". فأنزل الله تعالى: \" الذين قال لهم الناس إن الناس قد جمعوا لكم فاخشوهم \". ورجاله ثقات، غير الشطوي هذا، فلم أعرفه. وإبراهيم بن موسى الجوزي، ويقال: (التوزي) وثقه الخطيب أيضا (٦ / ١٨٧) وقد جاء من طريق أخرى عنه، فقال ابن مردويه: حدثنا محمد بن معمر حدثنا إبراهيم بن موسى التوزي به. ذكره ابن كثير في تفسير الآية. لكن محمد بن معمر هذا مجهول أيضا، فقد ساق له الخطيب حديثا (٣ / ٣٠٤) عن يحيى بن حفص ابن أخي هلال الكوفي بسنده عن ابن عمر مرفوعا بلفظ: \" من شارك ذميا فتواضع له.. \" الحديث. وقال عقبه: \" حديث منكر لم أكتبه إلا بهذا الإسناد \".\nواتهم الذهبي به ابن معمر هذا أوشيخه، فقال في ترجمته: \" لا يعرف ... \". ثم ساق له هذا الحديث، وقال:","vol":"4","page":272},{"text":"\" آفته يحيى، وإلا فالسامي، فإنه مجهول الحال أيضا \". وأقول: لعل تعصيب الآفة بيحيى أولى، لأن السامي قد روى عنه اثنان، أحدهما: محمد بن مخلد العطار الراوي لهذا عنه، والآخر: ابن مردويه كما تقدم. وقد خولف ابن زياد أوزيد في إسناد الحديث ومتنه، فقال أحمد بن يونس: حدثنا أبو بكر عن أبي حصين عن أبي الضحى عن ابن عباس: (حسبنا الله ونعم الوكيل) قالها إبراهيم ﵇ حين ألقي في النار، وقالها محمد ﷺ حين قالوا: \" إن الناس قد جمعوا لكم فاخشوهم فزادهم إيمانا وقالوا حسبنا الله ونعم الوكيل \". أخرجه البخاري (٤٥٦٣) والحاكم (٢ / ٢٩٨) وقال: \" صحيح على شرط الشيخين، ولم يخرجاه \"! ووافقه الذهبي! قلت: وقد وهما وهما ظاهرا، وهو استدراكه على البخاري وقد أخرجه! ووهما وهما آخر، تصحيحه على شرط مسلم أيضا، فإن أبا بكر هذا لم يخرج له مسلم شيئا إلا في المقدمة، وقد تكلموا فيه كثيرا، فقال الذهبي في \" الميزان \": \" أحد الأئمة الأعلام، صدوق ثبت في القراءة، لكنه في الحديث يغلط ويهم، وقد أخرج له البخاري، وهو صالح الحديث \". وقال الحافظ ابن حجر: \" ثقة عابد، إلا أنه لما كابر ساء حفظه، وكتابه صحيح \". وقد تابعه على بعضه إسرائيل عن أبي حصين به، ولفظه: \" كان آخر قول إبراهيم حين ألقي في النار: (حسبي الله ونعم الوكيل) \". أخرجه البخاري (٤٥٦٤): حدثنا مالك بن إسماعيل حدثنا إسرائيل. وهذا اللفظ هو في رواية الحاكم المتقدمة عن أبي بكر. وخالف مالكا في إسناده ومتنه سلام بن سليمان الدمشقي، فقال: حدثنا إسرائيل عن أبي حصين عن أبي صالح عن أبي هريرة مرفوعا.","vol":"4","page":273},{"text":"قلت: وسلام هذا قال الذهبي في \" الكاشف \": \" له مناكير \". وقال الحافظ في \" التقريب \": \" ضعيف \".\nقلت: فمثله لا يصلح للاستشهاد به، وقد خالف الثقة في السند، فجعله من مسند أبي هريرة، وتابعيه أبا صالح! وفي المتن، فرفعه، وهو موقوف برواية الثقتين: أبي بكر وإسرائيل.\nوبالجملة، فحديث الترجمة الصحيح فيه الوقف، لمخالفة أحد رواته رواية البخاري الصحيحة عن أبي بكر، ومتابعة إسرائيل إياه. والله أعلم.\n<span data-type=\"title\" id=toc-1799>١٧٨٩ </span>- \" تحفة الصائم الزائر أن تغلف لحيته، وتجمر ثيابه، ويذرر، وتحفة المرأة الصائمة أن تمشط رأسها، وتجمر ثيابها، وتذرر \".\nموضوع.\nرواه ابن عدي (١٧٣ / ١) عن محمد بن موسى الحرشي حدثنا: هبيرة بن حدير العدوي حدثنا: سعد الحذاء عن عمير بن مأموم عن الحسن بن علي قال: سمعت أبي: وحدثني - يعني النبي ﷺ - يقول: فذكره.\nوقال: \" سعد بن طريف أحاديثه كلها لا يرويها غيره، وهو ضعيف جدا \". قلت: وقال ابن معين: \" لا يحل لأحد أن يروي عنه \". وقال ابن حبان: \" كان يضع الحديث على الفور \". قلت: وعمير بن مأموم، ويقال: مأمون، قال الدارقطني: \" لا شيء \". وهبيرة بن حدير العدوي قال يحيى بن معين: \" لا شيء \". ومحمد بن موسى الحرشي قال الحافظ: \" لين \".","vol":"4","page":274},{"text":"والحديث أورده السيوطي في \" الجامع \" من رواية البيهقي في \" الشعب \" عن الحسن بن علي مرفوعا. وقال شارحه المناوي: \" قال البيهقي عقبه: وسعد غيره أوثق منه \". قلت: بل هو شر من ذلك كما تبين مما سبق. ومن هذا الوجه أخرجه الترمذي وغيره مختصرا، وسيأتي برقم (٢٥٩٦) .\n<span data-type=\"title\" id=toc-1800>١٧٩٠ </span>- \" أثردوا، ولوبالماء \".\nضعيف.\nأخرجه ابن أبي حاتم في \" العلل \" (٢ / ١٨) والطبراني في \" الأوسط \" (رقم ٧٢٨٩) عن عباد بن كثير عن أبي عقال. والطبراني أيضا (١١٠٤) والبيهقي في \" الشعب \" (٢ / ١٩٥ / ٢) عن عاصم بن طلحة قال: سمعت أنس بن مالك به مرفوعا. وقال ابن أبي حاتم: \" قال أبي: عباد بن كثير هذا مضطرب الحديث، ظننت أنه أحسن حالا من عباد بن كثير البصري، فإذا هو قريب منه \".\nقلت: عباد هذا هو الرملي الفلسطيني ضعيف، وأما البصري فمتروك كما في \" التقريب \"، وقد اضطرب في إسناده كما ترى، وفي \" العلل \" اضطراب آخر. وقال الهيثمي في \" المجمع \" (٥ / ١٩): \" رواه الطبراني في \" الأوسط \"، وفيه عباد بن كثير الرملي، وثقه ابن معين، وضعفه جماعة، وبقية رجاله ثقات \".\nوذكر أن الطبراني رواه عن أنس أيضا بإسناد قال: \" فيه جماعة لم أجد من ترجمهم \".\nقلت: كلهم معروف، وهو يعني طريق عاصم بن طلحة، وهو مجهول، كما في \" اللسان \"، وعنه عباد، وقد عرفت ضعفه، وعنه أبو جعفر النفيلي، واسمه عبد الله بن محمد، ثقة، وعنه أحمد شيخ الطبراني، واسم أبيه عبد الرحمن بن عقال الحراني، وهو ضعيف، لكنه متابع عند البيهقي. والخلاصة أن علة الحديث ضعف عباد، واضطرابه في إسناده.","vol":"4","page":275},{"text":"<span data-type=\"title\" id=toc-1801>١٧٩١ </span>- \" لن تقوم الساعة حتى يسود كل قبيلة منافقوها \".\nضعيف جدا.\nرواه الطبراني (٣ / ٤٨ / ١) عن حنش عن عطاء عن ابن عمر عن ابن مسعود: \" أنه كان في بستان من بساتين المدينة، وهو يقرئ ابنيه، فمر به طائران غرابان أوحمامان لهما حفيف، فنظر إليهما ابن مسعود، فقال: والله ما أنا بأشد على هذين حزنا لوماتا، إلا كحزني على هذين الطائرين لو وقعا ميتين، وإني لأجد لهما ما يجد الوالد لولده، ولكن سمعت رسول الله ﷺ يقول: فذكره. قلت: وهذا سند ضعيف جدا، حنش هذا - واسمه الحسين بن قيس - متروك كما قال الحافظ، والهيثمي في \" المجمع \" (٧ / ٣٢٧) وأقره المناوي في \" فيضه \"، ولكنه قصر في \" تيسيره \"، فقال: \" سنده ضعيف \"! والحديث رواه البزار (٤ / ١٥٠ / ٣٤١٦) من هذا الوجه، مختصرا دون القصة.","vol":"4","page":276},{"text":"<span data-type=\"title\" id=toc-1802>١٧٩٢ </span>- \" ما تقرب العبد إلى الله تعالى بشيء أفضل من سجود خفي \".\nضعيف.\nرواه ابن المبارك في \" الزهد \" رقم (١٥٤) ومن طريقه الديلمي والقضاعي (١٠٥ / ٢) عن أبي بكر بن أبي مريم قال: أخبرنا ضمرة بن حبيب بن صهيب مرفوعا. قلت: وهذا إسناد ضعيف، أبو بكر بن أبي مريم، وهو أبو بكر بن عبد\nالله بن أبي مريم الغساني الشامي، قال الحافظ: \" ضعيف، وكان قد سرق بيته فاختلط \". وضمرة بن حبيب بن صهيب، تابعي ثقة، فهو مرسل.","vol":"4","page":276},{"text":"<span data-type=\"title\" id=toc-1803>١٧٩٣ </span>- \" أحبوا صهيبا حب الوالدة لولدها \".\nضعيف جدا.\nرواه الحاكم (٣ / ٤٠١) وابن عساكر (٨ / ١٩٣ / ٢) عن يوسف بن محمد بن يزيد بن صيفي بن صهيب عن أبيه عن جده [عن أبي جده عن]","vol":"4","page":276},{"text":"صهيب مرفوعا، وسكت عنه الحاكم، وقال الذهبي: \" قلت: سنده واه \". وأقول: يوسف هذا أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال البخاري: فيه نظر \". وقال في أبيه: \" قال البخاري: مختلف فيه \".\n<span data-type=\"title\" id=toc-1804>١٧٩٤ </span>- \" ما أكل العبد طعاما أحب إلى الله من كد يده، ومن بات كالا من عمله بات مغفورا له \".\nمنكر.\nرواه ابن عساكر (٤ / ٣٢٤ / ١) عن الحسن بن يوسف أخبرنا: هشام بن عمار أخبرنا بقية بن الوليد أخبرنا بحير بن سعد عن خالد بن معدان عن المقدام بن معدي كرب قال: رأيت النبي ﷺ ذات يوم وهو باسط يديه، وهو يقول: فذكره. أورده في ترجمة الحسن بن يوسف وهو أبو سعيد الطرميسي مولى الحسن بن علي، ولم يذكر فيه جرحا ولا تعديلا، ومن فوقه ثقات غير أن هشاما فيه ضعف، وقد قال عن بقية: \" أخبرنا بحير ... \"، فأخشى أن يكون تصريحه بسماع بقية من بحير وهما من هشام. والله أعلم.\nثم رأيت ابن عساكر رواه (٤ / ٣٣٧ / ٢) من طريق ثقتين قالا: أخبرنا بقية عن بحير بن سعد به دون الشطر الثاني من الحديث. فهذه علة الحديث عنعنة بقية، لكن رواه أحمد (٤ / ١٣١) عنه مصرحا بالتحديث دون الزيادة، فالعلة تفرد الحسن بن يوسف بها. والشطر الأول من الحديث صحيح رواه ثور بن يزيد عن خالد بن معدان به وزاد: \" وأن نبي الله داود كان يأكل من عمل يده \". أخرجه البخاري وغيره وجعل هذه الزيادة مكان قوله في هذا الحديث: \" ومن بات كالا ... \". فهو منكر بهذا اللفظ.","vol":"4","page":277},{"text":"<span data-type=\"title\" id=toc-1805>١٧٩٥ </span>- \" منعني ربي أن أظلم معاهدا ولا غيره \".\nموضوع.\nقال في \" الجامع \": رواه الحاكم عن علي ورمز لصحته، ولم يتكلم عليه المناوي بشيء. قلت: وهو في مستدرك الحاكم (٢ / ٦٢٢) من طريق محمد بن محمد [بن] الأشعث الكوفي: حدثني أبو الحسن موسى بن إسماعيل بن موسى بن جعفر بن محمد حدثني أبي عن أبيه عن أبيه عن جده عن أبيه محمد بن علي عن أبيه عن جده الحسين عن أبيه علي بن أبي طالب ﵁. \" أن يهو ديا كان يقال له: جريجرة كان له على رسول الله ﷺ دنانير فتقاضى النبي ﷺ فقال: له: يا يهو دي! ما عندي ما أعطيك، قال: فإني لا أفارقك يا محمد! حتى تعطيني، فقال ﷺ: إذا أجلس معك، فجلس معه، فصلى رسول الله ﷺ في ذلك الموضع الظهر والعصر والمغرب والعشاء الآخرة والغداة، وكان أصحاب رسول الله ﷺ يتهددونه ويتوعدونه، ففطن رسول الله ﷺ، فقال: ما الذي تصنعون به؟ فقالوا: يا رسول الله! يهو دي يحبسك! فقال رسول الله ﷺ: منعني ربي أن أظلم معاهدا ولا غيره، فلما رحل النهار قال اليهو دي: أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده ورسوله. وقال: شطر مالي في سبيل الله، أما والله ما فعلت الذي فعلت بك إلا لأنظر إلى نعتك في التوراة \" محمد بن عبد الله مولده بمكة، ومهاجره بطيبة، وملكه بالشام، ليس بفظ ولا غليظ ولا سخاب في الأسواق، ولا متزي بالفحش ولا قول الخنا \" أشهد أن لا إله إلا الله، وأنك رسول الله، هذا مالي فاحكم فيه بما أراك الله، وكان اليهودي كثير المال \". سكت عليه الحاكم، وتعقبه الذهبي بقوله: \" حديث منكر بمرة وآفته من موسى أوممن بعده \".\nقلت: إن كان يعني موسى بن جعفر فآفته ممن بعده حتما، لأن ابن جعفر ثقة إمام كما قال أبو حاتم، وقد قواه الذهبي في \" الميزان \"، واعتذر عن إيراده فيه بقوله: \" وإنما أوردته لأن العقيلي ذكره في كتابه وقال: \" حديثه غير محفوظ \"، يعني في الإيمان. قال: الحمل فيه على أبي الصلت الهروي. قلت: فإذا كان الحمل فيه على أبي الصلت","vol":"4","page":278},{"text":"فما ذنب موسى تذكره؟! \". وإن كان يعني موسى بن إسماعيل بن موسى فإني لم أجد من ترجمه. قلت: وإنما آفته من الراوي عن ابن الأشعث، فإن له نسخة فيها أحاديث موضوعة، هو المتهم بها عند الذهبي وغيره، كان جمعها في كتاب بهذا الإسناد العلوي، قال الذهبي في \" الميزان \": \" قال الدارقطني: آية من آيات الله، وضع ذاك الكتاب \". يعني: \" العلويات \".\n<span data-type=\"title\" id=toc-1806>١٧٩٦ </span>- \" ما من عثرة ولا اختلاج عرق ولا خدش عود، إلا بما قدمت أيديكم، وما يعفو الله أكثر \".\nضعيف.\nرواه ابن عساكر (٨ / ١٨٢ / ١) عن محمد بن الفضل عن الصلت بن بهرام عن شقيق عن البراء مرفوعا. قلت: وهذا إسناد واه بمرة، آفته محمد بن الفضل، وهو ابن عطية، وهو كذاب كما تقدم مرارا.\nوالحديث أورده السيوطي في\n\" الجامع الصغير \" من رواية ابن عساكر هذه على خلاف ما اشترط على نفسه في مقدمته! وبيض له المناوي فلم يتعقبه بشيء، فكأنه لم يقف على سنده. ثم أوقفني بعض إخواننا - جزاه الله خيرا - على طريق أخرى للحديث في بعض المطبوعات الجديدة، وهو كتاب \" الزهد \" لهناد، قال (١ / ٢٤٩ / ٤٣١): حدثنا أبو معاوية عن إسماعيل بن مسلم عن الحسن مرفوعا. قلت: وهذا مع إرساله من الحسن البصري، فإن الراوي عنه إسماعيل بن مسلم - وهو المكي - ضعيف.","vol":"4","page":279},{"text":"<span data-type=\"title\" id=toc-1807>١٧٩٧ </span>- \" اثنان خير من واحد وثلاث خير من اثنين وأربعة خير من ثلاثة، فعليكم بالجماعة، فإن الله ﷿ لن يجمع أمتي على ضلالة \".\nموضوع.\nأخرجه عبد الله بن أحمد في \" زوائد المسند \" (٥ / ١٤٥) قال: حدثنا أبو اليمان حدثنا ابن عياش عن البختري بن عبيد بن سليمان عن أبيه عن أبي ذر عن النبي ﷺ أنه","vol":"4","page":279},{"text":"قال: فذكره. قلت: وهذا موضوع، آفته البختري، هذا قال أبو نعيم: \" روى عن أبيه عن أبي هريرة موضوعات \". وكذا قال ابن حبان: \" ذاهب، لا يحل الاحتجاج به إذا انفرد، وليس بعدل، فقد روى عن أبيه عن أبي هريرة نسخة فيها عجائب \". وقال الأزدي: \" كذاب ساقط \". ولخص ذلك الحافظ بقوله في \" التقريب \": \" ضعيف متروك \".\nقلت: وأبوه عبيد بن سليمان، لا يعرف، قال أبو حاتم: \" مجهول \". وابن عياش، وهو إسماعيل الحمصي، ضعيف في روايته عن الشاميين، وهذه منها. والحديث قال الهيثمي في \" مجمع الزوائد \" (١ / ١٧٧): \" رواه أحمد، وفيه البختري بن عبيد بن سليمان، وهو ضعيف \".\nقلت: عزوه لأحمد خطأ، تبعه عليه السيوطي في \" الجامع \"، ومشى ذلك على المناوي! والصواب عزوه لابنه عبد الله، فإنه من حديثه، وليس من حديث أبيه ثم إنه وقع في إسناده عند المناوي تحريف غير مطبعي، فالبختري صار عنده \" أبو البختري \". ووقع فيه خطأ مطبعي آخر، فقال: \" وأبو عبيدة تابعي لا يعرف \". وإنما هو: \" وأبو هـ عبيد \"! لكن الجملة الأخيرة من الحديث صحيحة لها شواهد ذكرت بعضها في \" ظلال الجنة \" (٨٠ - ٨٤) .","vol":"4","page":280},{"text":"<span data-type=\"title\" id=toc-1808>١٧٩٨ </span>- \" أتيت بالبراق، فركبت خلف جبريل ﵇، فسار بنا إذا ارتفع ارتفعت رجلاه، وإذا هبط ارتفعت يداه، قال: فسار بنا في أرض غمة منتنة، حتى أفضينا إلى أرض فيحاء طيبة، فقلت: يا جبريل! إنا كنا نسير في أرض غمة منتنة، ثم أفضينا إلى أرض فيحاء طيبة، قال: تلك أرض النار، وهذه أرض الجنة. قال: فأتيت على رجل قائم يصلي، فقال: من هذا معك يا جبريل؟ قال: هذا أخوك محمد، فرحب بي، ودعا لي بالبركة، وقال: سل لأمتك اليسر، فقلت: من هذا يا جبريل؟ قال: هذا أخوك عيسى بن مريم ﵊، قال: فسرنا، فسمعت صوتا وتذمرا، فأتينا على رجل، فقال: من هذا يا جبريل؟ قال: هذا أخوك محمد، فرحب بي ودعا لي بالبركة، وقال: سل لأمتك اليسر، فقلت: من هذا يا جبريل؟ فقال: هذا أخوك موسى، قلت: على من كان تذمره وصوته؟ قال: على ربه! قلت: على ربه؟! قال: نعم، قد عرف ذلك من حدته، قال: ثم سرنا، فرأينا مصابيح وضوء، قال: قلت: ما هذا يا جبريل؟ قال: هذه شجرة أبيك إبراهيم ﵊، أتدنومنها؟ قلت: نعم، فدنونا، فرحب بي، ودعا لي بالبركة، ثم مضينا حتى أتينا بيت المقدس، فربطت الدابة بالحلقة التي يربط بها الأنبياء، ثم دخلت المسجد، فنشرت لي الأنبياء، من سمى الله ﷿ منهم ومن لم يسم، فصليت بهم إلا هؤلاء النفر الثلاثة: إبراهيم وموسى وعيسى، عليهم الصلاة والسلام \".\nضعيف.\nأخرجه الحاكم (٤ / ٤٠٦) وأبو يعلى (٨ / ٤٤٩ / ٧٠ / ٥٠٣٦) والبزار (٥٩) من طريق حماد بن سلمة حدثنا أبو حمزة عن إبراهيم عن علقمة عن عبد الله بن","vol":"4","page":281},{"text":"مسعود ﵁ أن رسول الله ﷺ قال: فذكره. وقال الحاكم: \" تفرد به أبو حمزة ميمون الأعور وقد اختلفت أقاويل أئمتنا فيه \". وقال الذهبي: \" قلت ضعفه أحمد وغيره \". وأورده في \" الضعفاء \" وقال: \"\nقال أحمد: متروك \". والحديث أورده الهيثمي هكذا في \" المجمع \" وقال (١ / ٧٤): \" رواه البزار وأبو يعلى والطبراني في \" الكبير \" ورجاله رجال الصحيح \".\nقلت: ولم أره في \" مسند ابن مسعود \" من \" الكبير \" وإن كانت النسخة وقع في أول المسند خرم ولكنه في أخبار ابن مسعود وليس في أحاديثه، فإذا كان عنده من هذا الوجه - كما يغلب على الظن - فأبو حمزة ليس من رجال الصحيح على شدة ضعفه، فلعل الهيثمي توهم أنه أبو حمزة محمد بن ميمون السكري وليس به، لأنه لم يذكروا في شيوخه إبراهيم - وهو النخعي - ولا ذكروا في الرواة عنه حماد بن سلمة وإنما ذكروا ذلك في الأعور والله أعلم.\nوله طريق أخرى يرويه الحسن بن عرفة في \" جزئه \" رقم (٧٠ - منسوختي) من طريق قنان بن عبد الله النهمي حدثنا أبو ظبيان الجنبي عن أبي عبيدة عن عبد الله بن مسعود به نحوه يزيد وينقص.\nقلت: وهذا إسناد ضعيف، أبو عبيدة لم يسمع من أبيه وقنان هذا فيه ضعف. وذكره بن كثير في \" تفسيره \" من هذا الوجه وقال (٣ / ١٦): \" إسناد غريب وفيه من الغرائب سؤال الأنبياء عنه ﵇ ابتداء، ثم سؤاله عنهم بعد انصرافه والمشهور في الصحاح - كما تقدم - أن جبريل كان يعلمه بهم أولا ليسلم عليهم سلام معرفة وفيه أنه اجتمع بهم في السماوات ثم نزل إلى بيت المقدس","vol":"4","page":282},{"text":"ثانيا، وهم معه، وصلى بهم فيه، ثم إنه ركب البراق وكر راجعا إلى مكة \".\n<span data-type=\"title\" id=toc-1809>١٧٩٩ </span>- \" الحجامة يوم الثلاثاء لسبع عشرة مضت من الشهر دواء السنة \".\nموضوع.\nرواه ابن سعد في \" الطبقات \" (١ / ٤٤٨) وابن عدي (١٦٣ / ١) عن سلام الطويل عن زيد العمي عن معاوية بن قرة عن معقل بن يسار مرفوعا، وقال: \" سلام الطويل عامة ما يرويه لا يتابعه أحد عليه \". قلت: وهو متروك كذا\nشيخه زيد العمي، والأول شر من الآخر، فقد قال ابن حبان: \" روى عن الثقات الموضوعات، كأنه كان المتعمد لها \". وقال الحاكم: \" يروي أحاديث موضوعة \".\nوالحديث ذكره صاحب \" المشكاة \" وقال (٤٥٧٤): \" رواه حرب بن إسماعيل الكرماني صاحب أحمد، وليس إسناده بذاك. هكذا في \" المنتقى \" \". وقال: \" ٤٥٧٥ - وروى رزين نحوه عن أبي هريرة \". قلت: ولم أقف على إسناده عن أبي هريرة، ورزين فيما ينقله غرائب، وقوله في حديث معقل: \" ليس إسناده بذاك \"، فيه تساهل كبير كما لا يخفى على الخبير بهذا العلم الشريف. ثم وقفت على إسناده عن أبي هريرة في \" كامل ابن عدي \" (٧ / ٢٤٩٨) وقال: \" ليس بالمحفوظ \".\nقلت: فيه مسلم بن حبيب أبو حبيب مؤذن مسجد بني رفاعة، ولم أعرفه: حدثنا نصر بن طريف ... وهو متروك.","vol":"4","page":283},{"text":"<span data-type=\"title\" id=toc-1810>١٨٠٠ </span>- \" مثل الرافلة في غير أهلها، كالظلمة يوم القيامة لا نور لها \".\nضعيف.\nرواه الترمذي (١ / ٢١٨) وأبو الشيخ ابن حيان في كتابه \" الأمثال \" (رقم ٢٦٥) والخطابي في \" غريب الحديث \" (١٧ / ٢) عن موسى بن عبيدة الربذي عن أيوب بن خالد عن ميمونة بنت سعد - وكانت خادما للنبي ﷺ - مرفوعا. وقال الترمذي: \" هذا حديث لا نعرفه إلا من حديث موسى بن عبيدة، وهو يضعف في الحديث \". وقال الذهبي في \" الضعفاء \": \" مشهور، ضعفوه، وقال أحمد: لا تحل الرواية عنه \". وقال الحافظ في \" التقريب \": \" ضعيف، ولاسيما في عبد الله بن دينار، وكان عابدا \". قال الخطابي: \" الرافلة: أي المتبرجة بالزينة لغير زوجها \".","vol":"4","page":284},{"text":"<span data-type=\"title\" id=toc-1811>١٨٠١ </span>- \" كان يدخل الحمام، وكان يتنور \".\nضعيف جدا. رواه ابن عساكر (٣ / ٣٠٠ / ٢) عن سليمان بن سلمة الحمصي: حدثنا بقية حدثنا سليمان بن باشرة الألهاني قال: سمعت محمد بن زياد الألهاني يقول: كان ثوبان جارا لنا وكان يدخل الحمام فقلت له: فقال: فذكره.\nقلت: وهذا سند واه بمرة، سليمان بن سلمة هو الخبائري وهو متهم بالكذب، وسليمان بن باشرة لم أجد له ترجمة، ووقع في \" فتاوى السيوطي \" (٢ / ٦٣): \" ناشرة \" بالنون. والله أعلم. والحديث أورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر عن واثلة. وقال المناوي: \" بسند ضعيف جدا بل واه بالمرة \".","vol":"4","page":284},{"text":"<span data-type=\"title\" id=toc-1812>١٨٠٢ </span>- \" إن الغسل يوم الجمعة ليسل الخطايا من أصول الشعر استلالا \".\nمنكر.\nأخرجه ابن أبي حاتم في \" العلل \" (١ / ١٩٨): حدثنا أبي عن محمد بن يحيى بن حسان عن أبيه عن مسكين أبي فاطمة عن حوشب عن الحسن قال: كان أبو أمامة يروي عن رسول الله ﷺ: فذكره، وقال: \" فقال أبي: هذا منكر، الحسن عن أبي أمامة لا يجيء، ووهن أمر مسكين عندي بهذا الحديث \". وقال في مكان آخر (١ / ٢١٠) عن أبيه: \" هذا حديث منكر، ثم قال: الحسن عن أبي أمامة، لا يجيء هذا إلا من مسكين \". وذكر نحو ذلك في \" الجرح والتعديل \" (٤ / ١ / ٣٢٩) في ترجمة مسكين بن عبد الله أبي فاطمة. وذكر الحافظ في \" اللسان \" عن الدارقطني أنه قال فيه: \" ضعيف الحديث \". وسائر رواة الحديث ثقات، ومحمد بن يحيى بن حسان هو التنيسي، قال ابن أبي حاتم عن أبيه: \" شيخ صالح \". والحسن هو البصري وهو مدلس، ولم يصرح بسماعه من أبي أمامه، بل جزم أبو حاتم بأنه لم يسمع منه، وذلك قوله: \" الحسن عن أبي أمامة لا يجيء \". إذا عرفت هذا، فقول المنذري (١ / ٢٥٢) ثم الهيثمي (٢ / ١٧٤) في هذا الحديث: \" رواه الطبراني في الكبير، ورواته ثقات \".","vol":"4","page":285},{"text":"فيه ما لا يخفى، إلا أن يكون عند الطبراني من طريق آخر، وذلك مما أستبعده. والله أعلم.\nثم تبين أنه عند الطبراني (٧٩٩٦) من الطريق نفسه! فتأكدنا من خطئهما أو تساهلهما، كيف لا وفيه الضعيف والمدلس؟! وقد اغتر بهما المناوي، فأقرهما في \" الفيض \"، ونتج من وراء ذلك خطأ أفحش، وهو قوله في \" التيسير \"\n: \" إسناده صحيح \"! وقلده الغماري - كعادته - فأورد الحديث في \" كنزه \" (٨٦١) !\n<span data-type=\"title\" id=toc-1813>١٨٠٣ </span>- \" إن الله يبغض المؤمن لا زبر له \".\nمنكر.\nرواه العقيلي في \" الضعفاء \" (٤٢٩) وعنه ابن عساكر (١٦ / ٢٥٠ / ١) عن مسمع بن محمد الأشعري قال: حدثنا ابن أبي ذئب عن صالح مولى التوأمة عن أبي هريرة مرفوعا. قال قتادة: يعني الشدة في الحق. وقال العقيلي: \" مسمع بن محمد لا يعرف بالنقل ولا يتابع عليه بهذا الإسناد، ولا أحفظ هذا اللفظ إلا في حديث عياض بن حمار لمجاشعي قال: قال النبي ﷺ: أهل النار خمسة: الضعيف الذي لا زبر له \"، ونقل هذا عن العقيلي الذهبي، وقال في آخره: \" والزبر: العقل \". قال الحافظ: \" والحديث المذكور عند مسلم \".","vol":"4","page":286},{"text":"<span data-type=\"title\" id=toc-1814>١٨٠٤ </span>- \" إذا دعا أحدكم فليؤمن على دعاء نفسه \".\nضعيف جدا.\nرواه ابن عدي (٢٠٥ / ١) عن طلحة بن عمرو عن عطاء عن أبي هريرة مرفوعا. قلت: وهذا إسناد ضعيف جدا، طلحة بن عمرو وهو الحضرمي متروك كما في \" التقريب \"، وفي ترجمته أورده ابن عدي في جملة أحاديث ساقها له وقال فيها: \" وعامتها مما فيه نظر \". وإن من عجائب المناوي أنه بعد أن اقتصر على تضعيف إسناده دون أن يبين وجهه، استدرك فقال: \" لكن يقويه رواية الديلمي له بلفظ (فذكره نحوه، وقال:) وبيض لسنده \"! ولا يخفى وجه العجب على أحد، إذ كيف يصح تقوية الضعيف بما لا سند له؟!","vol":"4","page":286},{"text":"<span data-type=\"title\" id=toc-1815>١٨٠٥ </span>- \" إن الله يبغض ثلاثة: الغني الظلوم والشيخ الجهو ل والعائل المختال \".\nضعيف جدا.\nرواه الطبراني في \" الأوسط \" (١ / ١٤٥ / ١) وأبو نعيم في \" أخبار أصبهان \" (١ / ٢٠٦) عن إسماعيل بن حماد بن أبي سليمان عن أبي إسحاق عن الحارث عن علي مرفوعا. وقال الطبراني: \" لم يروه عن أبي إسحاق إلا إسماعيل \". قلت: وهو صدوق، لكن السند من فوقه ضعيف جدا، الحارث وهو الأعور ضعيف متهم. وأبو إسحاق هو السبيعي مختلط مدلس. والحديث أورده السيوطي في \" الجامع الصغير \" دون لفظة: \" ثلاثة \" من رواية الطبراني في الأوسط عن علي، وقال المناوي: \" قال الحافظ العراقي: سنده ضعيف، وبينه تلميذه الهيثمي، فقال: فيه الحارث الأعور وهو ضعيف \".","vol":"4","page":287},{"text":"<span data-type=\"title\" id=toc-1816>١٨٠٦ </span>- \" إن الله يطلع في العيدين إلى الأرض، فابرزوا من المنازل تلحقكم الرحمة \".\nموضوع.\nرواه ابن عساكر (١٥ / ٤٥١ / ٢) عن محمد بن محمد بن الحسين الطوسي: أنبأنا أبو علي الحسن بن علي بن إبراهيم المقري أنبأنا هبة الله بن موسى بن الحسين الموصلي بها حدثنا أحمد بن علي بن المثني حدثنا شيبان بن فروخ عن سعيد بن سليمان الضبي عن أنس بن مالك مرفوعا. وقال: \" لم أجد هذا الحديث في مسند أبي يعلى، لا من رواية ابن حمدان، ولا رواية ابن المقري \". أورده في ترجمة الطوسي هذا، ولم يذكر فيه جرحا ولا تعديلا.","vol":"4","page":287},{"text":"وأبو علي الحسن بن علي هو الأهوازي، وهو كذاب، صنف كتابا في الصفات أتى فيه بموضوعات وفضائح كما قال الذهبي. وهبة الله بن موسى، قال الذهبي: \" يعرف بابن قبيل لا يعرف \".\nثم ساق له حديثا تقدم بلفظ: \" إذا كثرت ذنوبك ... \". قلت: فأحد هؤلاء الثلاثة هو آفة هذا الحديث، والأقرب أنه أبو علي الأهوازي، فإن بقية رجال الإسناد ثقات معروفون. والحديث أورده السيوطي في \" الجامع \" من رواية ابن\nعساكر هذه عن أنس. وبيض له المناوي، وكأنه لم يقف على إسناده، ولم يورده الغماري في \" المغير على الأحاديث الموضوعة في الجامع الصغير \"، مع أنه من شرطه! وجزم المناوي في \" التيسير \" بأن سنده ضعيف. وكأن ذلك منه بناء على القاعدة فيما تفرد به ابن عساكر، ولووقف على إسناده لأعطاه ما يستحق من النقد!\n<span data-type=\"title\" id=toc-1817>١٨٠٧ </span>- \" لوأن أحدكم يعمل في صخرة صماء ليس لها باب ولا كوة، لخرج عمله للناس كائنا ما كان \".\nضعيف. رواه أحمد (٣ / ٢٨) وأبو يعلى في \" مسنده \" (٢ / ٥٢١ / ٤٠٤) وأبو محمد الضراب في \" ذم الرياء \" (١ / ٢٨٠ / ٢) وابن بشران في \" الأمالي \" (٢٧ / ١) وأبو عمرو ابن منده في \" المنتخب من الفوائد \" (٢٦٧ / ١ - ٢) والحسن بن رشيق في \" المنتقى من الأمالي \" (٤٣ / ٢) وابن حبان (١٩٤٢) والحاكم (٤ / ٣١٤) عن دراج أبي السمح عن أبي الهيثم عن أبي سعيد الخدري مرفوعا. وقال الحاكم: \" صحيح الإسناد \". ووافقه الذهبي!","vol":"4","page":288},{"text":"وليس كما قالا، فإن دراجا هذا أورده الذهبي في \" الميزان \"، وقال: \" قال أحمد: أحاديثه مناكير، ولينه. وقال يحيى: ليس به بأس، وفي رواية: ثقة. وقال فضلك الرازي: ما هو ثقة ولا كرامة. وقال أبو حاتم: ضعيف.. إلخ \". وقال\nالحافظ في \" التقريب \": \" صدوق، في حديثه عن أبي الهيثم ضعف \". قلت: وهذا من روايته عنه، ومن ذلك تعلم أن قول الهيثمي في \" المجمع \" (١٠ / ٢٢٥): \" رواه أحمد وأبو يعلى وإسنادهما حسن \" ليس بحسن. ونقله المناوي وأقره! كما نقل تصحيح الحاكم والذهبي وأقره! ثم جمع بينهما في \" التيسير \"، فقال: \" إسناده حسن صحيح \"!! وكذلك أقر التحسين والتصحيح المذكورين المعلقون على \" الجامع الكبير \" (٧٣٠ - ١٧٦٣٢) !\n<span data-type=\"title\" id=toc-1818>١٨٠٨ </span>- \" الغيرة من الإيمان، والمذاء من النفاق \".\nضعيف.\nرواه ابن بطة في \" الإبانة \" (٥ / ٤٧ / ١) عن أبي مرحوم عن عمرو بن عوف قال: أخبرنا زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري مرفوعا. فقال رجل لزيد: ما المذاء؟ قال: الذي لا يغار يا عراقي! ورواه البزار في \" مسنده \" (١٤٩٠ - كشف الأستار) من طريق أبي عامر: حدثنا أبو مرحوم الأرطباني حدثنا زيد بن أسلم به. وأبو مرحوم هذا اسمه عبد الرحيم بن كردم بن أرطبان ابن عم عبد الله بن عون كذا ساقه ابن أبي حاتم (٢ / ٢ / ٣٣٩)\nومنه يتعين أن في نسخة الإبانة سقطا وتحريفا، ثم ذكر ابن أبي حاتم جماعة رووا عنه، وقال عن أبيه: \" مجهول \". وأما ابن حبان فذكره في \" الثقات \" (٧ / ١٣٣) ولكنه قال: \" كان يخطيء \"! وأما قول الهيثمي (٤ / ٣٢٧):","vol":"4","page":289},{"text":"\" رواه البزار، وفيه أبو مرحوم، وثقه النسائي وغيره، وضعفه ابن معين، وبقية رجاله رجال الصحيح \". قلت: فهذا من أوهامه، فإن هذا غير الأول، واسمه عبد الرحيم بن ميمون المدني أبو مرحوم المصري، ولم يتنبه المناوي لتغايرهما، فنقل كلام الهيثمي، وتجهيل أبي حاتم لأبي مرحوم، وأقرهما! ثم تبنى - فيما يبدو - كلام الهيثمي، فاستنتج منه أن الحديث قوي، فقال في \" التيسير \": \" إسناده حسن \"! وقلده الغماري - كعادته - فأورد الحديث في \" كنزه \" (٢٢٥٩) !\n<span data-type=\"title\" id=toc-1819>١٨٠٩ </span>- \" الغيلان سحرة الجن \".\nضعيف.\nرواه ابن وهب في \" الجامع \" (١٠٦): أخبرني جرير بن حازم أن عبد الله بن عبيد بن عمير حدثه أن رسول الله ﷺ سئل عن الغيلان فقال: هم سحرة الجن. قلت: وهذا سند صحيح لولا أنه مرسل. والحديث أورده في\n\" الجامع \" من رواية ابن أبي الدنيا في \" مكايد الشيطان \" عن عبد الله بن عبيد بن عمير هذا مرسلا. وبيض له المناوي. وقد وصله أبو الشيخ في \" العظمة \" فقال (١٢ / ٢٣ / ٢): حدثنا عبد الوهاب بن عصمة حدثنا أبي حدثنا إبراهيم بن\nهراسة حدثنا جرير بن حازم عن عبد الله بن عبيد عن جابر قال: فذكره. قلت: لكن إبراهيم هذا ضعيف جدا، وكذبه بعضهم، فلا يعتد بوصله.","vol":"4","page":290},{"text":"<span data-type=\"title\" id=toc-1820>١٨١٠ </span>- \" أجلوا الله يغفر لكم \".\nضعيف.\nرواه أحمد (٥ / ١٩٩) والبخاري في \" الكنى \" (ص ٦٣ / ٥٥٨) والخولاني في \" تاريخ داريا \" (ص ٩٠) وأبو نعيم في \" الحلية \" (١ / ٢٢٦) وابن عساكر (١٦ / ٢٢٢ / ١) (١٩ / ٧٥ / ١) عن عمير بن هانىء عن أبي العذراء\nعن أبي الدرداء مرفوعا. قلت: وهذا سند ضعيف لجهالة أبي العذراء هذا، فقد أورده ابن أبي حاتم (٤ / ٢","vol":"4","page":290},{"text":"/ ٤٢٠) وذكر له هذا الحديث، وهذا الراوي عنه، ولم يذكر فيه جرحا ولا تعديلا. وقال الذهبي في \" الميزان \": \" مجهول \". يعني كذا قال أبو حاتم، أي مجهول، وهذا اصطلاح منه كما نص عليه في ترجمة أبان بن حاتم (١ / ٥) . وصرح بذلك الحافظ ابن حجر، فقال في \" التعجيل \": \" قال أبو حاتم: مجهول \".\n<span data-type=\"title\" id=toc-1821>١٨١١ </span>- \" من أعطاه الله ﷿ حفظ كتابه، فظن أن أحدا أوتي أفضل مما أوتي، فقد غمط أفضل النعم \".\nضعيف جدا.\nرواه البخاري في \" التاريخ الكبير \" (٢ / ١ / ٢٨٤): قال أحمد بن الحارث: حدثتنا ساكنة بنت الجعد الغنوية قالت: سمعت رجاء الغنوي وكانت أصيبت يده يوم الجمل: قال النبي ﷺ: فذكره.\nقلت: وهذا سند ضعيف جدا، وله ثلاث علل:\nالأولى: الإرسال والجهالة. فإن رجاء الغنوي، أورده البخاري بهذا الإسناد والحديث، ولم يذكر له صحبة. وكذلك صنع ابن أبي حاتم (٢ / ١ / ٥٠٠) لكنه لم يسق إسناده، ولا ذكر فيه جرحا ولا تعديلا. قال الحافظ في \" الإصابة \": \" وأما ابن حبان فذكره في (ثقات التابعين)، وقال: يروي المراسيل، وقال أبو عمر: لا يصح حديثه \".\nالثانية: ساكنة هذه لم أجد لها ترجمة.\nالثالثة: أحمد بن الحارث. قال أبو حاتم: \" متروك الحديث \". وقال البخاري: \" فيه نظر \".","vol":"4","page":291},{"text":"<span data-type=\"title\" id=toc-1822>١٨١٢ </span>- \" يا سعد! اطب مطعمك تكن مستجاب الدعوة، والذي نفس محمد بيده إن العبد ليقذف اللقمة الحرام في جوفه ما يتقبل منه عمل أربعين يوما \".\nضعيف جدا.\nأخرجه الطبراني في \" المعجم الأوسط \" (رقم ٦٦٤٠ - نسختي): حدثنا محمد بن عيسى بن شيبة حدثنا الحسن بن علي الاحتياطي حدثنا أبو عبد الله الحورخاني - رفيق إبراهيم بن أدهم -: حدثنا ابن جريج عن عطاء عن ابن عباس\nقال: تليت هذه الآية عند رسول الله ﷺ: \" يا أيها الناس كلوا مما في الأرض حلالا طيبا \"، فقام سعد بن أبي وقاص، فقال: يا رسول الله! ادع الله أن يجعلني مستجاب الدعوة، فقال له النبي ﷺ: فذكره، وزاد في آخره: \" وأيما عبد نبت لحمه من السحت فالنار أولى به \". وقال: \" لا يروى عن ابن جريج إلا بهذا الإسناد، تفرد به الاحتياطي \".\nقلت: ولم أعرفه، ومثله شيخه أبو عبد الله، والراوي عنه محمد بن عيسى بن شيبة، وهو المصري، كما في أول حديث له في \" الأوسط \" (٦٦٢٢) . و(الحورخاني) كذا في الأصل، ولم أجدها في \" أنساب السمعاني \"، ولا في \" لباب\nابن الأثير \"، وفي \" مجمع البحرين \" (٤٩٢) ونسخته سيئة: (الجرجاني) ولم يذكر أبو عبد الله هذا في هذه النسبة. والنسبة الأولى أقرب ما تكون إلى (الجوزجاني) لأن الفرق في النقط فقط، ولكنه لم يذكر فيها أيضا. وأما (الاحتياطي) فقد جاء في \" أنساب السمعاني \": \" هذه النسبة عرف بها أبو علي الحسن بن عبد الرحمن بن عباد.. الاحتياطي، حدث عن: جرير بن عبد الحميد، وسفيان بن عيينة، وعبد الله بن وهب، وغيرهم، روى عنه: الهيثم بن خلف الدوري، والقاسم بن يحيى بن نصر المخرمي، وغيرهما. قال أبو أحمد بن عدي الحافظ: يسرق الحديث، منكر عن الثقات، ولا يشبه حديث أهل الصدق \".","vol":"4","page":292},{"text":"قلت: له ترجمة مطولة في \" كامل ابن عدي \" (٢ / ٧٤٦ - ٧٤٧) وهكذا وقع فيه أيضا: \" الحسن بن عبد الرحمن \"، وكذلك جاء في \" تاريخ بغداد \" (٧ / ٣٢٧) وغيرهما، وذكر الخطيب أن بعض الرواة سماه \" الحسين \"، وقد ترجم له هناك أيضا، وكذلك فعل الحافظ في \" اللسان \"، وقال فيه الذهبي: \" ليس بثقة \". وقال في \" الضعفاء \": \" متهم \". قلت: فالظاهر أنه هو الراوي لهذا الحديث، وتسمية أبيه فيه بـ (علي) خطأ من ابن شيبة الراوي عنه إن كان ثقة، وإلا فلا يبعد أن يكون مقصودا منه تعمية لأمره. والله أعلم.\nوالحديث أشار المنذري في \" الترغيب \" (٣ / ١٢) لضعفه، وقال: \" رواه الطبراني في (الصغير) \"! وكذلك قال الهيثمي في \" مجمع الزوائد \" (١ / ٢٩١) وقال: \" وفيه من لم أعرفهم \".\nقلت: ولم أره في \" الروض النضير \" الذي رتبت فيه \" المعجم الصغير \"، فلعله وقع في بعض النسخ، وعلى كل حال فعدم عزوهما الحديث لـ \" المعجم الأوسط \" مما يؤخذ عليهما. (تنبيه): الزيادة التي جاءت في آخر الحديث، إنما لم ألحقها به لأنها صحيحة بشواهدها الكثيرة عن جابر وكعب بن عجرة وأبي بكر الصديق، وقد خرجها المنذري (٣ / ١٥) .\n<span data-type=\"title\" id=toc-1823>١٨١٣ </span>- \" اجثوا على الركب، وقولوا: يا رب يا رب! \".\nمنكر.\nرواه البخاري في \" التاريخ \" (٣ / ٢ / ٤٥٧) والعقيلي في \" الضعفاء \" (٣١٥) وابن حبان في \" الثقات \" (٥ / ١٩٤) والبزار (١ / ٣١٩ - ٣٢٠) من طرق عن حفص بن النضر السلمي: حدثنا عامر بن خارجة عن جده سعد بن مالك: أن قوما شكوا إلى رسول الله ﷺ قحوط المطر، فقال: (فذكره)، قال: ففعلوا فسقوا حتى أحبوا أن يكشف عنهم.","vol":"4","page":293},{"text":"وقال البزار: \" لا يروى إلا عن سعد، وليس له عنه إلا هذا الطريق، وعامر لا أحسبه سمع من جده شيئا \". قلت: وصله في \" الأوسط \" (٦١١٩ - بترقيمي) من طريق عبيد الله بن حفص: حدثنا حفص بن النضر حدثنا عامر بن خارجة بن سعد عن أبيه عن جده. فزاد: (عن أبيه) وهي شاذة أومنكرة، فإني لم أعرف عبد الله. وأبو هـ هو خارجة\nبن عبد الله بن سعد، انظر \" تيسير الانتفاع \". وقال البخاري، ووافقه العقيلي: \" عامر بن خارجة بن سعد، قال البخاري: في إسناده نظر \". يعني هذا الحديث، ولهذا قال ابن أبي حاتم (٣ / ١ / ٣٢٠) عن أبيه: \" إسناده منكر \".\nقلت: ومن عجائب ابن حبان أنه لما أورد هذا الرجل في \" كتاب الثقات \" قال: \" يروي عن جده عن النبي ﷺ حديثا منكرا في المطر، روى عنه حفص بن النضر، لا يعجبني ذكره \". قلت: ثم ذكره! وهذا من الأدلة الكثيرة على تساهله، فالرجل أحق بأن يورده في كتابه \" الضعفاء \"، وليس \" الثقات \"!\n<span data-type=\"title\" id=toc-1824>١٨١٤ </span>- \" أجرؤكم على الفتيا أجرؤكم على النار \".\nضعيف.\nأخرجه الدارمي في \" سننه \" (١ / ٥٧) من طريق عبيد الله بن أبي جعفر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف لإعضاله، فإن عبيد الله هذا من أتباع التابعين، مات سنة ١٣٦، فبينه وبين النبي ﷺ واسطتان أو أكثر.","vol":"4","page":294},{"text":"<span data-type=\"title\" id=toc-1825>١٨١٥ </span>- \" من أجرى الله على يديه فرجا لمسلم، فرج الله عنه كرب الدنيا والآخرة \".\nموضوع.\nرواه الخطيب (٦ / ١٧٤) وابن عساكر (٩ / ٦٠ / ٢) عن المنذر بن زياد الطائي: حدثنا عبد الله بن الحسن بن الحسن بن علي بن أبي طالب عن أبيه عن جده","vol":"4","page":294},{"text":"مرفوعا.\nقلت: وهذا موضوع، آفته المنذر هذا، سمع منه عمرو بن علي الفلاس، وقال: \" كان كذابا \". وقال الساجي: \" يحدث بأحاديث بواطيل، وأحسبه كان ممن كان يضع الحديث \". وقال ابن قتيبة: \" إن أهل الحديث مقرون\nبأنه وضع غير ما حديث واحد \". والحديث أورده السيوطي في \" الجامع \" من رواية الخطيب فقط. وتعقبه المناوي بقوله: \" وفيه المنذر بن زياد الطائي، قال الذهبي: قال الدارقطني: متروك \".\nويغني عنه قوله ﷺ عند مسلم (٨ / ٧١): \" من نفس عن مؤمن كربة من كرب الدنيا، نفس الله عنه كربة من كرب يوم القيامة \".\n<span data-type=\"title\" id=toc-1826>١٨١٦ </span>- \" من قلم أظفاره يوم الجمعة وقي من السوء إلى مثلها \".\nموضوع.\nرواه الطبراني في \" الأوسط \" (٥٠ / ١ من ترتيبه) عن أحمد بن ثابت فرخويه الرازي: حدثنا العلاء بن هلال الرقي حدثنا يزيد بن زريع عن أيوب عن ابن أبي مليكة عن عائشة مرفوعا. وقال: \" لم يروه عن أيوب إلا يزيد، ولا عنه إلا العلاء، تفرد به فرخويه \". قلت: وهو كذاب. قال ابن أبي حاتم (١ / ١ / ٤٤): \" سمعت أبا العباس بن أبي عبد الله الطبراني يقول: كانوا لا يشكون أن فرخويه كذاب \".\nوأورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال ابن أبي حاتم: كذاب \". ومنه تعلم أن قول المناوي (٤ / ٥١٨) فيه: \" ضعيف \". فيه تساهل كبير، ولعله صدر منه بدون مراجعة. وإذا عرفت وضع الحديث، فمن الجهل البالغ الاستدلال به على سنية قص الظفر يوم الجمعة، كما فعل صاحب \" تعاليم الإسلام \" (ص ٢٣٤)، فقال تحت عنوان: \" سنن الجمعة إحدى عشرة سنة \":","vol":"4","page":295},{"text":"\" (٥) تقليم أظفار اليدين والرجلين يوم الجمعة لقوله ﷺ: من قلم ... \" فذكر الحديث. وقد روي الحديث عن ابن عباس مرفوعا بنحوه، وسنده ضعيف جدا كما سيأتي بيانه برقم (٢٠٢١) .\n<span data-type=\"title\" id=toc-1827>١٨١٧ </span>- \" ما من عبد من أمتي صلى علي صادقا بها من قبل نفسه، إلا صلى الله عليه بها عشر صلوات، وكتب له بها عشر حسنات، ومحى عنه بها عشر سيئات \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٣٧٣) من طريق وكيع عن سعيد بن سعيد التغلبي (الأصل: المهلبي، وهو تصحيف) عن سعيد بن عمير الأنصاري عن أبيه - وكان بدريا - عن النبي ﷺ قال: فذكره، وقال:\n\" لا أعلم رواه بهذا اللفظ إلا سعيد عن سعيد \". قلت: وهما في عداد المجهولين، لم يوثقهما غير ابن حبان، بل اتهمهما الذهبي بروايتهما عن ابن عمر مرفوعا: \" يا علي أنا أخوك في الدنيا والآخرة \". وقال: \" وهذا موضوع \". والحديث\nأخرجه البخاري في \" التاريخ الكبير \" (٢ / ١ / ٤٥٩)، فقال: \" قال أبو أسامة: عن سعيد بن سعيد به \"، إلا أنه قال: \" عن عمه أبي بردة \" مكان: \" عن أبيه \". فالحديث مضطرب الإسناد أيضا مع جهالته. وقد صح من حديث أنس مرفوعا نحوه دون قوله: \" صادقا بها من قبل نفسه \"، فانظر \" المشكاة \" (٩٢٢) .","vol":"4","page":296},{"text":"<span data-type=\"title\" id=toc-1828>١٨١٨ </span>- \" أحد أبو ي بلقيس كان جنيا \".\nضعيف رواه ابن عدي (١٧٧ / ١) عن سعيد بن بشير عن قتادة عن النضر بن أنس عن بشير بن نهيك عن أبي هريرة مرفوعا، وقال: \" لا أعلم رواه عن قتادة غير سعيد بن بشير، ولا أرى بما يروي عنه سعيد بن بشير بأسا، ولعله يهم في الشيء بعد الشيء ويغلط، والغالب على حديثه الاستقامة، والغالب عليه الصدق \".\nقلت: وفيه خلاف كبير، وفي \" التقريب \" أنه ضعيف. وقال الذهبي في \" الضعفاء والمتروكين \": \" وثقه شعبة، وفيه لين، قال النسائي: ضعيف. وقال ابن حبان: \" فاحش الخطأ \". وساق له في \" الميزان \" جملة أحاديث أنكرت عليه، هذا أحدها. وعزاه السيوطي لأبي الشيخ في \" العظمة \" وابن مردويه في \" التفسير \" وابن عساكر، واستنكره المناوي تبعا للذهبي.","vol":"4","page":297},{"text":"<span data-type=\"title\" id=toc-1829>١٨١٩ </span>- \" أحد ركن من أركان الجنة \".\nضعيف.\nرواه أبو حفص الكتاني المقرىء في \" حديثه \" (١٣٢ / ٢) وابن عدي (٢١٥ / ٢) من طريق أبي يعلى، وهذا في \" مسنده \" (٤ / ١٨١٢) عن عبد الله بن جعفر قال: حدثني أبو حازم عن سهل بن سعد مرفوعا، وقال ابن عدي: \" عبد الله بن جعفر والد علي بن المدني عامة ما يرويه لا يتابعه أحد عليه وهو مع ضعفه ممن يكتب حديثه \". وقال الذهبي في \" الضعفاء \": \" ضعفوه \". وقال الحافظ في \" التقريب \": \" ضعيف، يقال: تغير حفظه بأخرة \".","vol":"4","page":297},{"text":"ومن طريقه رواه الطبراني في \" الكبير \" (٥٨١٣)، وقال المناوي في \" الفيض \": \" وقال الجوزجاني: واه، ثم أورد له مناكير هذا منها، وبالغ ابن الجوزي فحكم بوضعه \". قلت: تعقبه السيوطي في \" اللآلىء \" (١ / ٩٣) بأن عبد الله هذا لم يبلغ أمره إلى أن يحكم على حديثه بالوضع.\n<span data-type=\"title\" id=toc-1830>١٨٢٠ </span>- \" إن أحدا جبل يحبنا ونحبه، وهو على ترعة من ترع الجنة، وعير على ترعة من ترع النار \".\nضعيف جدا.\nأخرجه ابن معين في \" التاريخ والعلل \" (٩٦ - ٩٧) وابن ماجة (٣١١٥) عن محمد بن إسحاق عن عبد الله بن مكنف: سمعت أنس بن مالك يقول: فذكره مرفوعا. قلت: وهذا إسناد ضعيف جدا، وفيه علتان:\nالأولى: ابن مكنف هذا، قال الذهبي: \" مجهول \". وقال ابن حبان: \" لا يحتج به \". وقال البخاري: \" في حديثه نظر \". وقول الحافظ السيوطي في \" اللآلىء \": \" ضعيف \" فقط، قصور.\nالثانية: عنعنة ابن إسحاق، فإنه مدلس. وقد مضى نحوه من حديث\nأبي عبس بن جبير (١٦١٨) وسبق هناك التنبيه على صحة الجملة الأولى من الحديث.","vol":"4","page":298},{"text":"<span data-type=\"title\" id=toc-1831>١٨٢١ </span>- \" اتقوا فراسة المؤمن، فإنه ينظر بنور الله \".\nضعيف.\nروي من حديث أبي سعيد الخدري وأبي أمامة الباهلي وأبي هريرة وعبد الله بن عمر وثوبان.\n١ - أما حديث أبي سعيد، فيرويه عمرو بن قيس عن عطية عنه قال: قال رسول الله ﷺ: فذكره. أخرجه الحسن بن عرفة في \" جزئه \" (٠٠ / ٠٠) وعنه أبو نعيم في \" الحلية \" (١٠ / ٢٨١) وكذا السلمي في \" طبقات الصوفية \" (١٥٦) وكذا الخطيب في \" التاريخ \" (٧ / ٢٤٢) وكذا ابن الجوزي في \" صفة الصفوة \" (٢ / ١٢٦ / ٢) والبخاري في \" التاريخ الكبير \" (٤ / ١ / ٣٥٤) والترمذي (٤ / ١٣٢) وابن جرير في \" التفسير \" (١٤ / ٣١) والعقيلي في \" الضعفاء \" (٣٩٦) وأبو الشيخ في \" الأمثال \" (١٢٧) والماليني في \" الأربعين الصوفية \" (٣ / ١) وأبو نعيم أيضا (١٠ / ٢٨٢) وابن عساكر في \" تاريخ دمشق \" (٤ / ٣٣٧ / ١ - ٢) من طرق عن عمرو به. وقال الترمذي: \" حديث غريب، لا نعرفه إلا من هذا الوجه \".\nقلت: وهو ضعيف من أجل عطية العوفي، فإنه ضعيف مدلس. وأعله العقيلي بعلة أخرى، فإنه رواه من طريق سفيان عن عمرو بن قيس الملائي قال: \" كان يقال \" فذكره، وقال: \" هذا أولى \". ورواه الخطيب (٣ / ١٩١) عن العقيلي، وقال: \" وهو الصواب، والأول وهم \".\n٢ - وأما حديث أبي أمامة، فيرويه أبو صالح عبد الله بن صالح: حدثني معاوية بن صالح عن راشد بن سعد عنه به. أخرجه الطبراني، وعنه أبو نعيم في \" الحلية \" (٦ / ١١٨) وابن عدي في \" الكامل \"","vol":"4","page":299},{"text":"(ق ٢٢٠ / ١) وعبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢ / ٢٢٩ / ٢) والخطيب في \" التاريخ \" (٥ / ٩٩) وابن عبد البر في \" الجامع \" (١ / ١٩٦) والضياء المقدسي في \" المنتقى من مسموعاته بمرو\" (٣٢ / ٢ و١٢٧ / ٢) من طرق عنه، وقال ابن عدي: \" لا أعلم يرويه عن راشد بن سعد غير معاوية، وعنه أبو صالح، وأبو صالح هو عندي\nمستقيم الحديث، إلا أنه يقع في حديثه، في أسانيده ومتونه غلط، ولا يتعمد الكذب \".\nقلت: وأورده الذهبي في \" الضعفاء \"، وقال: \" قال أحمد: كان متماسكا، ثم فسد. وأما ابن معين فكان حسن الرأي فيه. وقال أبو حاتم: أرى أن الأحاديث التي أنكرت عليه، مما افتعل خالد بن نجيح، وكان يصحبه، ولم يكن أبو صالح ممن يكذب، كان رجلا صالحا. وقال النسائي: ليس بثقة \". وقال الحافظ في \" التقريب \": \" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \". قلت: ومنه يتبين أن قول الهيثمي في \" المجمع \" (١٠ / ٢٦٨): \" رواه الطبراني، وإسناده حسن \". فهو غير حسن. ومثله قول السيوطي في \" اللآلىء \" (٢ / ٣٣٠): \" فإنه بمفرده على شرط الحسن، وعبد الله بن صالح لا بأس به \"!\nإذ كيف يكون ابن صالح لا بأس به، وحديثه حسنا، مع كثرة غلطه، وبالغ غفلته، حتى أدخلت الأحاديث المفتعلة في كتبه، فيحدث بها وهو لا يدري!\n٣ - وأما حديث أبي هريرة، فيرويه أبو معاذ الصائغ عن الحسن عن أبي هريرة. أخرجه أبو الشيخ (١٢٦) وابن بشران في \" مجلسين من الأمالي \" (٢١٠ - ٢١١) وابن الجوزي في \" الموضوعات \" (٢ / ٣٢٩ - ٣٣٠) وقال: \" لا يصح، أبو معاذ هو سليمان بن أرقم متروك \".\n٤ - وأما حديث ابن عمر، فيرويه فرات بن السائب عن ميمون بن مهران عنه.","vol":"4","page":300},{"text":"أخرجه ابن جرير في \" التفسير \" (٣٤ / ٣٢) وأبو نعيم في\n\" الحلية \" (٤ / ٩٤) وقال: \" غريب من حديث ميمون، لم نكتبه إلا من هذا\nالوجه \". قلت: وهو ضعيف جدا، قال ابن الجوزي: \" الفرات، متروك \".\nوأورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال البخاري: منكر\nالحديث، تركوه \". ٥ - وأما حديث ثوبان، فيرويه سليمان بن سلمة: حدثنا مؤمل\nبن سعيد بن يوسف: حدثنا أبو المعلى أسد بن وداعة الطائي قال: حدثني وهب بن\nمنبه عن طاووس عنه مرفوعا بلفظ: \" احذروا فراسة المؤمن ... \"، وزاد: \"\nوينطق بتوفيق الله \". أخرجه ابن جرير (٣٤ / ٣٢) وأبو الشيخ في \" الأمثال \" (١٢٨)، و\" طبقات الأصبهانيين \" (٢٢٣ - ٢٢٤) وأبو نعيم في \" الأربعين\nالصوفية \" (ق ٦٢ / ١) و\" الحلية \" (٤ / ٨١) وقال: \" غريب من حديث وهب\n، تفرد به مؤمل عن أسد \". قلت: وهو واه جدا، وفيه علل: الأولى: أسد بن\nوداعة قال الذهبي: \" من صغار التابعين، ناصبي يسب، قال ابن معين: كان هو\nوأزهر الحرازي وجماعة يسبون عليا، وقال النسائي: ثقة \". الثانية: المؤمل\nهذا، قال ابن أبي حاتم (٤ / ١ / ٣٧٥) عن أبيه: \" هو منكر الحديث، وسليمان\nبن سلمة منكر الحديث \". الثالثة: سليمان بن سلمة، وهو الخبائري، سمعت قول\nأبي حاتم فيه آنفا. وقال أيضا:","vol":"4","page":301},{"text":": \" متروك لا يشتغل به \". وقال ابن الجنيد: \" كان\nيكذب، ولا أحدث عنه \". وذكر له الذهبي حديثا موضوعا. قلت: ومن الغريب أن\nالسيوطي أورد هذه الطريق في جملة ما أورده متعقبا به على ابن الجوزي حكمه على\nالحديث بالوضع، ثم سكت عنه، كأنه لا يعلم ما فيه من هذه العلل التي تجعله غير\nصالح للاستشهاد به، لشدة ضعفه، وكذلك سائر طرقه، فقوله: إن الحديث حسن\nصحيح. يعني بمجموعها، مردود عليه لما ذكرنا، وإن تبعه المناوي وغيره.\nوجملة القول، أن الحديث ضعيف، لا حسن ولا موضوع، وإليه مال الحافظ السخاوي\nفي \" المقاصد الحسنة \". والله أعلم. (تنبيه): الحديث أورده الغماري في \"\nكنزه \" رقم (٥٥) الذي زعم أن كل ما فيه صحيح، والدكتور القلعجي في فهرس\n\" الأحاديث الصحيحة \" الذي وضعه في آخر كتاب \" ضعفاء العقيلي \" جهلا منه بمعنى\nقوله المتقدم: \" هذا أولى \"! وله من هذا النوع أمثلة أخرى، لعله تقدم أو\nيأتي بعضها إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1832>١٨٢٢ </span>- \" اجعلوا أئمتكم خياركم، فإنهم وفدكم فيما بينكم، وبين الله ﷿ \".\nضعيف جدا. أخرجه الدارقطني في \" سننه \" (ص ١٩٧) والبيهقي (٣ / ٩٠) عن\nحسين بن نصر: حدثنا سلام بن سليمان حدثنا عمر بن عبد الرحمن بن يزيد عن محمد\nبن واسع عن سعيد بن جبير عن ابن عمر: قال رسول الله ﷺ:\nفذكره. وقال البيهقي: \" إسناده ضعيف \". قلت: وفيه علل:","vol":"4","page":302},{"text":"الأولى: عمر بن عبد الرحمن بن يزيد، لم أعرفه، ووقع عند الدارقطني (عمر) غير منسوب، فقال\nعقبه: \" هذا عندي عمر بن يزيد قاضي المدائن \". قلت: والمدائني قال فيه ابن\nعدي (٥ / ١٦٨٧): \" منكر الحديث \". الثانية: سلام بن سليمان، قال الذهبي\nفي \" الضعفاء \": \" قال ابن عدي: عامة ما يرويه لا يتابع عليه \". ولذا قال\nالحافظ في \" التقريب \": \" ضعيف \". الثالثة: حسين بن نصر. لا يعرف كما قال\nابن القطان. وقد روي الحديث من طريق أخرى من حديث مرثد بن أبي مرثد الغنوي\nمرفوعا نحوه، وهو الآتي بعده:\n<span data-type=\"title\" id=toc-1833>١٨٢٣ </span>- \" إن سركم أن تقبل صلاتكم، فليؤمكم خياركم، فإنهم وفدكم فيما بينكم، وبين ربكم \".\nضعف.\nأخرجه الدارقطني (ص ١٩٧) وابن منده في \" المعرفة \" (٢ / ١٧٤ / ٢) والحاكم (٣ / ٢٢٢) من طريق يحيى بن يعلى الأسلمي عن عبد الله بن موسى عن القاسم السامي - من ولد سامة بن لوي - عن مرثد بن أبي مرثد الغنوي - وكان\nبدريا - قال: قال رسول الله ﷺ: فذكره. وقال الدارقطني:\n\" إسناد غير ثابت، وعبد الله بن موسى ضعيف \". قلت: هو التيمي المدني، قال\nالحافظ: \" صدوق كثير الخطأ \". قلت: وشيخه القاسم السامي لم أجد له ترجمة.","vol":"4","page":303},{"text":"والراوي عنه يحيى بن يعلى الأسلمي ضعيف كما في \" التقريب \" و\" المجمع \"\nللهيثمي (٢ / ٦٤) وعزاه للطبراني في \" الكبير \" وهو عنده (٢٠ / ٣٢٨) بلفظ\n: \" علماؤكم \" بدل: \" خياركم \". قلت: وهو بهذا اللفظ منكر. وقد رواه\nإسماعيل بن أبان الوراق، فقال: أخبرنا يحيى بن يعلى الأسلمي عن القاسم\nالشيباني عن أبي أمامة مرفوعا به دون قوله: \" فإنهم ... \". فجعله من مسند أبي\nأمامة، وأسقط من السند عبد الله بن موسى، وأظنه من الأسلمي الضعيف، لا من\nالوراق، فإنه ثقة. وقد روي الحديث من طريق أخرى مختصرا، بلفظ: \" إن سركم\nأن تزكوا صلاتكم، فقدموا خياركم \". أخرجه الدارقطني (ص ١٣٢) وابن عدي في\n\" الكامل \" (ق ١٩٩ / ٢) من طريق أبي الوليد خالد بن إسماعيل عن ابن جريج عن\nعطاء عن أبي هريرة مرفوعا به. وقال الدارقطني: \" أبو الوليد ضعيف \"! كذا\nقال، والصواب قول ابن عدي فيه: \" يضع الحديث على ثقات المسلمين \". وقد\nسرقه منه بعض الكذابين، فرواه محمد بن إسماعيل بن موسى الرازي قال: نبأنا أبو\nعامر عمرو بن تميم بن سيار الطبري قال: نبأنا هو ذة بن خليفة البكراوي عن ابن\nجريج به. أخرجه الخطيب في ترجمة الرازي هذا من \" تاريخ بغداد \" (٢ / ٥١)\nوقال: \" هذا حديث منكر بهذا الإسناد، ورجاله كلهم ثقات، والحمل فيه على\nالرازي، وكان غير ثقة \". ثم ساق له أحاديث، وقال: \" إنها باطلة \". وروى\nعن أبي القاسم الطبري الحافظ","vol":"4","page":304},{"text":"أنه كذبه. ورواه موسى بن إبراهيم، فقال\n: أخبرنا موسى بن جعفر عن جعفر بن محمد عن أبيه عن جده مرفوعا به. أخرجه أبو\nبكر الشافعي في \" مسند موسى بن جعفر بن محمد الهاشمي \" (ق ٧١ / ١) . وهذا\nإسناد واه جدا، موسى بن إبراهيم هذا هو أبو عمران المروزي، قال الذهبي: \"\nكذبه يحيى، وقال الدارقطني وغيره: متروك \". ثم ساق له من بلاياه أحاديث!\n<span data-type=\"title\" id=toc-1834>١٨٢٤ </span>- \" إن الأرض لتستغفر للمصلي بالسراويل \".\nمنكر.\nرواه أبو الشيخ في \" الطبقات \" (٢٩٥) وعنه أبو نعيم (١ / ٣٣٠)\nوعنه الديلمي في \" مسنده \" (١ / ١٦٦ - ١٦٧): حدثنا سعيد بن يعقوب قال:\nحدثنا عمار بن يزيد القرشي البصري قال: حدثنا الحسن بن موسى قال: حدثنا ابن\nلهيعة، عن عيسى بن طهمان عن مالك بن عتاهية قال: قال رسول الله صلى الله\nعليه وسلم: فذكره. قلت: وهذا سند واه، وعلته ابن لهيعة فإنه ضعيف. وفي\nالطريق إليه عمار بن يزيد القرشي البصري ولم أعرفه، وفي \" الجرح والتعديل \"\n(٣ / ١ / ٣٩٢): \" عمار بن يزيد، روى عن يزيد بن عبد الله بن قسيط، روى\nسعيد بن أبي أيوب عن خالد بن يزيد عنه \". وفي \" الميزان \": \" عمار بن يزيد\nعن موسى بن هلال، قال الدارقطني: مجهول \". وزاد في \" اللسان \": \" وفي\nثقات ابن حبان: عمار بن يزيد يروي المقاطيع والمراسيل. روى عنه خالد بن يزيد\nالمصري، فلعله هذا \".","vol":"4","page":305},{"text":"قلت: وسواء كان هو أوغيره، فهو مجهول، ولكني\nأستبعد جدا أن يكون هو القرشي البصري، لأن ابن حبان أورده في \" أتباع التابعين\n\" (٧ / ٢٨٥)، والقرشي متأخر عنه كما ترى. وسعيد بن يعقوب هو أبو عثمان\nسعيد بن يعقوب بن سعيد القرشي. قال أبو الشيخ: \" يحدث عن بندار ومحمد بن أبي\nالوزير الواسطي والأصبهانيين \". ولم يذكر فيه جرحا ولا تعديلا. والحديث\nعزاه السيوطي في \" الجامع الكبير \" (١ / ١٦٢ / ١) للديلمي وحده! ورواه أبو\nنعيم - أي في \" المعرفة \" كما في \" الإصابة \" - من طريق ابن لهيعة بسند آخر عن\nمالك بن عتاهية. والظاهر أن ابن لهيعة اضطرب في سنده. والله أعلم.\n<span data-type=\"title\" id=toc-1835>١٨٢٥ </span>- \" أملكوا العجين، فإنه أعظم للبركة \".\nمنكر جدا.\nرواه ابن عدي (١٦٦ / ٢) عن سلامة بن روح عن عقيل عن الزهري\nحدثني أنس به مرفوعا، وفي لفظ له: \" فإنه أحد الريعين \". وقال: \"\nوهذا وإن روي بغير هذا الإسناد فهو منكر جدا \". والحديث أورده السيوطي في\n\" الجامع \" من رواية ابن عدي عن أنس: وتعقبه المناوي بقوله: \" ظاهر كلام\nالمصنف أن ابن عدي خرجه وأقره، والأمر بخلافه، فإنه أورده في ترجمة سلامة\nبن روح الأيلي، وقال: قال أبو حاتم: يكتب حديثه، وقال أبو زرعة: منكر\nالحديث \". قلت: كذا في النسخة المطبوعة، ومن الواضح أنه سقط من النسخة قوله\nبعد \" الأيلي \": \" وقال: فهو منكر جدا \" كما يدل عليه ما نقلته عن ابن عدي\n. وكذا سقط بعد","vol":"4","page":306},{"text":"قوله: \" وقال \" لفظة: \" الذهبي \"، فإنه هو القائل ذلك في\n\" الميزان \". وقال في \" التيسير \" نقلا عن ابن عدي: \" حديث منكر \". وقال\nالحافظ: \" سلامة هذا صدوق، له أوهام \". (فائدة): قوله: \" أملكوا \" معناه\nأنعموا عجنه وأجيدوه.\n<span data-type=\"title\" id=toc-1836>١٨٢٦ </span>- \" إذا كبر العبد سترت تكبيرته ما بين السماء والأرض من شيء \".\nموضوع.\nرواه الخطيب (١١ / ٨٦) وعنه ابن عساكر (٦ / ٢٢٢ / ٢) عن إسحاق\nبن نجيح الملطي عن زنكل بن علي السلمي عن أم الدرداء عن أبي الدرداء مرفوعا\n. قلت: وهذا موضوع آفته إسحاق بن نجيح وضاع دجال. ومن عجائب السيوطي\nوتناقضه أنه ذكر في خاتمة \" اللآليء \" (ص ٤٧٣) أن إسحاق هذا من كبار الوضاعين\n، ومع ذلك أورد حديثه هذا في \" الجامع الصغير \"!! بل إنه ازداد تناقضا فأورد\nالحديث في كتابه \" ذيل الأحاديث الموضوعة \" التي استدركها على \" موضوعات ابن\nالجوزي \"! فقال (ص ١٤٩): \" قال الذهبي في \" الميزان \": إسحاق الملطي قال\nأحمد: هو من أكذب الناس، وقال يحيى: معروف بالكذب، ووضع الحديث، وقال\nالفلاس: كان يضع الحديث صراحا \". هذا كله يقع من السيوطي - عفا الله عنا\nوعنه - ومع ذلك فلا يزال ناس يدعون العلم وحضور مجالس أهله، ينقمون علينا\nانتقادنا إياه، وينشرون الرسائل العديدة في إثارة العامة علينا بالافتراء\nوالتقول، فالله حسيبهم، وهو المستعان. والحديث رده المناوي في \" الفيض \"\nبقوله: \" وفيه إسحاق الملطي، قال الذهبي: كذاب \". وأما في \" التيسير\n\" فبيض له!","vol":"4","page":307},{"text":"<span data-type=\"title\" id=toc-1837>١٨٢٧ </span>- \" إذا كثرت ذنوبك، فاسق الماء على الماء، تتناثر كما يتناثر الورق من الشجر في الريح العاصف \".\nمنكر.\nرواه الخطيب في \" تاريخه \" (٦ / ٤٠٣ - ٤٠٤): حدثنا أبو العلاء،\nإسحاق بن محمد التمار في سنة ثمان وأربعمائة: حدثنا أبو الحسن هبة الله بن\nموسى بن الحسن بن محمد المزني المعروف بابن قتيل - بالموصل -: حدثنا أبو يعلى\nأحمد بن علي بن المثني حدثنا شيبان بن فروخ الأبلي حدثنا سعيد بن سليم الضبي\nحدثنا أنس ابن مالك مرفوعا. قلت: أورده في ترجمة أبي العلاء هذا، وقال\n: \" كان لا بأس به \". وبقية رجاله ثقات، غير هبة الله بن موسى. قال الذهبي\n: \" لا يعرف \". ثم ساق له هذا الحديث. وتقدم له حديث آخر بلفظ: \" إن الله\nيطلع في العيدين ... \" رقم (١٨٠٦) إلا أن السند إليه واه بمرة.","vol":"4","page":308},{"text":"<span data-type=\"title\" id=toc-1838>١٨٢٨ </span>- \" إذا كذب العبد، تباعد عنه الملك ميلا من نتن ما جاء به \".\nمنكر.\nأخرجه الترمذي (١ / ٣٥٧) وابن أبي الدنيا في \" مكارم الأخلاق \" (ص ٣٢) وابن عدي في \" الكامل \" (٣٠٢ / ١) وابن حبان في \" الضعفاء \" (٢ / ١٣٧) وأبو نعيم في \" الحلية \" (٨ / ١٩٧) من طريق عبد الرحيم بن هارون:\nحدثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر قال: قال رسول الله صلى\nالله عليه وسلم ... فذكره، وقال الترمذي: \" حديث حسن جيد غريب، لا نعرفه\nإلا من هذا الوجه، تفرد به عبد الرحيم \". وقال ابن عدي بعد أن ساق له أحاديث\nأخرى: \" وله غير ما ذكرت، ولم أر للمتقدمين فيه كلاما، وإنما ذكرته،\nلأحاديث رواها مناكير","vol":"4","page":308},{"text":"عن قوم ثقات \". وقال أبو نعيم: \" تفرد به عبد الرحيم\n\". قلت: وهو ضعيف جدا، أورده الذهبي في \" الضعفاء والمتروكين \"، وقال:\n\" كذبه الدارقطني \". وقال الحافظ في \" التقريب \": \" ضعيف، كذبه الدارقطني \"\n. لكن ما ذكروه من التفرد إنما هو بالنسبة لما أحاط به علمهم، وإلا فقد أخرجه\nابن عدي أيضا في مقدمة كتابه: \" الكامل \" (ص ٣٢ - طبع بغداد) من طريق سليمان\nبن الربيع بن هشام النهدي: حدثنا الفضل بن عوف - عم الأحنف - حدثنا عبد العزيز\nبن أبي رواد به. وقال ابن عدي: \" ويروى من [غير] هذا الوجه \". قلت\n: كأنه يشير إلى حديث ذاك الواهي عبد الرحيم. وأما هذا، فعلته سليمان النهدي\n، تركه الدارقطني. والفضل بن عوف لم أعرفه، ولا أستبعد أن يكون وقع في\nالمطبوعة تصحيف أوتحريف فإنها طبعة سيئة جدا كأن محققه الفاضل لم يشرف على\nتصحيح تجاربها، فقوله مثلا في الحديث: \" من نتن \" وقع فيها \" ثم بين \"! فضاع\nالمعنى! ونحوذلك وقع في طبعة \" دار الفكر \" البيروتية: \" ثم نتن \"! مع أنه\nذكره على الصواب في التعليق نقلا عن \" الفتح الكبير \"! ومن عجيب أمر ابن حبان\nوجنفه أنه أورد الحديث في ترجمة عبد العزيز بن أبي رواد على أنه من مناكيره\n، بل موضوعاته، فقال: \" روى عبد العزيز عن نافع عن ابن عمر، نسخة موضوعة لا\nيحل ذكرها إلا على سبيل الاعتبار منها ... \"، فذكر هذا الحديث. وقد كان\nالأولى به أن يورده في ترجمة الراوي عنه: عبد الرحيم، ولكنه أتي من خطأ","vol":"4","page":309},{"text":"آخر وقع له، وهو أنه أورد عبد الرحيم هذا في \" الثقات \" (٨ / ٤١٣) وقال:\n\" يعتبر بحديثه إذا روى عن الثقات من كتابه، فإن فيما حدث من غير كتابه بعض\nالمناكير \"! فمن كان هذا شأنه كيف يوثق أولا؟ ثم كيف يتهم شيخه ابن أبي رواد\nبما رواه عنه، وقد وثقه جمع واحتج به مسلم؟! وقد أشار الذهبي إلى إنكاره\nلهذا الصنيع منه في ترجمة عبد العزيز بقوله: \" ثم أسند ابن حبان له حديثين\nمنكرين أحدهما لعبد الرحيم بن هارون - أحد التلفى -، والآخر لزافر بن سليمان\nعنه \". قلت: وزافر هذا أورده ابن حبان في \" الضعفاء \" أيضا (١ / ٣١٥)\n، فهذا من جنفه أيضا، لأنه لا يجوز والحالة هذه تعصيب الجناية به في الحديث\nالذي أشار إليه الذهبي، ما دام أنه من رواية ضعيف عن ضعيف عنده، فالعدل في\nهذه الحالة التوقف، وهذا هو الذي أعرفه من ابن حبان في كثير من \" ضعفائه \"،\nفهذا مثلا سليمان ابن جنادة يقول فيه (١ / ٣٢٩): \" روى عنه بشر بن رافع\n، منكر الحديث، فلست أدري البلية في روايته منه، أومن بشر بن رافع؟ لأن\nبشرا ليس بشيء في الحديث. ومعاذ الله أن نطلق الجرح على مسلم بغير علم بما\nفيه، واستحقاق منه له، على أنه يجب التنكب عن روايته على كل الأحوال\n\". فهذا هو الصواب، أن لا تعصب جناية حديث في راوضعيف إذا كان دونه ضعيف آخر\n، فكيف إذا كان الأول ثقة، أوعلى الأقل خيرا منه؟ (تنبيه): لقد اغتر\nبتحسين الترمذي وتجويده للحديث جمع، منهم المنذري في \" الترغيب \" (٤ / ٢٩)\n، فإنه أقر الترمذي على تحسينه، وصدره بصيغة (عن) المشعرة بحسنه! وتبعه\nالغماري فأورده في \" كنزه \" (٣٠٨) ! ولعله اغتر بسكوت المناوي في \" التيسير\n\" على قول الترمذي: \" جيد غريب \".","vol":"4","page":310},{"text":"وهذا من المناوي عجيب غريب، فإنه قال في\n\" الفيض \" بعد أن نقل عن الدارقطني تكذيبه لعبد الرحيم، واستنكار ابن عدي\nلأحاديثه: \" وبه يعرف ما في رمز المصنف لحسنه تبعا لتجويد الترمذي \"!! ومن\nأحاديث ذاك الواهي: \" الصائم في عبادة، ما لم يغتب \".\n<span data-type=\"title\" id=toc-1839>١٨٢٩ </span>- \" الصائم في عبادة، ما لم يغتب \".\nمنكر.\nأخرجه ابن عدي (٣٠٢ / ١) من طريق الحسن بن منصور حدثنا عبد الرحيم\nبن هارون أبو هشام الغساني حدثنا هشام بن حسان عن محمد عن أبي هريرة عن\nالنبي ﷺ قال: قلت: وهذا إسناد ضعيف جدا، وفيه علتان:\nالأولى: عبد الرحيم هذا. وقد عرفت حاله في الحديث السابق. والأخرى: الحسن\nبن منصور، قال ابن الجوزي في \" العلل \": \" غير معروف الحال \". نقله المناوي\nفي \" الفيض \" وأقره، وفيه نظر، فإن الحسن هذا، ويسميه بعضهم \" الحسين \"\n، قد روى عنه جماعة من الثقات، منهم البخاري في \" صحيحه \"، وقال الخطيب في\n\" تاريخه \" (٨ / ١١): \" وكان ثقة \". فعلة الحديث إنما هي من عبد الرحيم.\nوالحديث أورده السيوطي في \" جامعيه \" برواية الديلمي عن أبي هريرة مرفوعا به\n، وزاد: \" مسلما، أويؤذه \". وأعله المناوي بالعلتين السابقتين، وقد\nعرفت أن إحداهما هي العلة القادحة. وهو في \" مختصر الديلمي \" (٢ / ٢٥٧) .\nوما نقله عن ابن الجوزي من الإعلال بالجهالة ليس في \" العلل \" المطبوع (٢ / ٥٠\n) بل ولا له ذكر في إسناده لأنه نقله عن الدارقطني معلقا على عبد الرحيم!\nوإنما أعله بالوقف على أبي العالية. والله أعلم.","vol":"4","page":311},{"text":"ومن أحاديث الغساني: \" من لم يعرف نعمة الله عليه إلا في مطعمه ومشربه، فقد قصر علمه، ودنا عذابه\n\". أخرجه ابن عدي والخطيب في \" تاريخه \" (٦ / ٥٢) عن عبد الرحيم بن هارون\nالغساني بإسناد الحديث الآنف الذكر. وهو ضعيف جدا كما سبق بيانه. والحديث\nاستنكره ابن عدي في جملة أحاديث ساقها لعبد الرحيم هذا، كما سبقت الإشارة إلى\nذلك قبل حديث.\n<span data-type=\"title\" id=toc-1840>١٨٣٠ </span>- \" اجلدوا في قليل الخمر وكثيره، فإن أولها [حرام]، وآخرها حرام \".\nضعيف.\nأخرجه البيهقي في \" السنن الكبرى \" (٨ / ٣١٣) من طريق هشام بن\nعمار: حدثنا الوليد حدثنا ابن لهيعة عن يزيد بن أبي حبيب عن عروة أنه حدث عمر\nبن عبد العزيز عن عائشة ﵂ أن رسول الله ﷺ قال\n: فذكره. قلت: وهذا إسناد ضعيف، ابن لهيعة سيء الحفظ. والوليد وهو ابن\nمسلم كان يدلس تدليس التسوية، ولم يصرح بالتحديث في جميع أماكن العنعنة.\nوهشام بن عمار كان يلقن فيتلقن.","vol":"4","page":312},{"text":"<span data-type=\"title\" id=toc-1841>١٨٣١ </span>- \" أجيفوا أبو ابكم واكفئوا آنيتكم وأوكوا أسقيتكم وأطفئوا سرجكم، فإنه لم يؤذن لهم بالتسور عليكم \".\nضعيف.\nأخرجه أحمد (٥ / ٢٦٢): حدثنا أبو النضر حدثنا الفرج حدثنا لقمان\nقال: سمعت أبا أمامة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، فإن الفرج هذا وهو ابن فضالة ضعيف، كما قال الحافظ\nفي \" التقريب \".","vol":"4","page":312},{"text":"وقال الذهبي في \" الميزان \": \" ضعيف من قبل حفظه \". وقال\nفي \" الضعفاء \": \" ضعفوه \". وقال الهيثمي في \" المجمع \" (٨ / ١١١):\n\" رواه أحمد، ورجاله ثقات، غير الفرج بن فضالة، وقد وثق \". قلت: ونقله\nالمناوي في \" الفيض \" عن الهيثمي، لكن لم يذكر قوله: \" غير الفرج.. \". فلا\nأدري أهو سهو منه، أم كذلك هو في نسخته من \" المجمع \"؟ وقد ترتب عليه خطأ\nفاحش منه، فإنه قال عقب ذلك: \" ورمز المؤلف لحسنه، غير حسن، بل حقه الرمز\nلصحته \". ثم لخص ذلك في \" التيسير \" فقال: \" وإسناده صحيح، خلافا لقول\nالمؤلف: حسن \". وقد عرفت أنه لا يستحق الحسن، فضلا عن الصحة، وإنما أوقعه\nفي هذا الخطأ، تقليده لما نقله بدون تحقيق منه. وإنما أوردت الحديث هنا\nللجملة الأخيرة منه لضعف إسنادها، وعدم وجود شاهد يقويها، وإلا فما قبلها\nقد جاء نحوه من حديث جابر، وهو مخرج في \" الصحيحة \" (رقم ٣٧) .\n<span data-type=\"title\" id=toc-1842>١٨٣٢ </span>- \" أحب الأعمال إلى الله ﷿، تعجيل الصلاة لأول وقتها \".\nضعيف.\nأخرجه الدارقطني (٩٢) والحاكم (١ / ١٩١) وأحمد (٦ / ٣٧٥) عن\nالليث بن سعد: حدثنا عبد الله بن عمر بن حفص عن القاسم بن غنام عن جدته الدنيا\nأم أبيه عن جدته أم فروة، وكانت ممن بايعت النبي ﷺ قالت\n: سمعت رسول الله ﷺ يذكر الأعمال","vol":"4","page":313},{"text":"يوما، فقال: فذكره. قلت: وهذا إسناد ضعيف، جدة القاسم بن غنام مجهولة، والقاسم نفسه ليس بالمشهور\n. وعبد الله بن عمر هذا هو العمري المكبر وهو ضعيف، وقد توبع بلفظ: \" أفضل\nالأعمال الصلاة في أول وقتها \". وله شاهد من حديث ابن مسعود بسند صحيح،\nولذلك خرجته في \" صحيح أبي داود \" (٤٥٢) و\" إرواء الغليل \" (١١٩٨)، فهو\nصحيح لغيره بهذا اللفظ، وأما اللفظ الأول فضعيف. والله أعلم.\n<span data-type=\"title\" id=toc-1843>١٨٣٣ </span>- \" أحب الأعمال إلى الله الحب في الله، والبغض في الله \".\nضعيف.\nأخرجه أحمد (٥ / ١٤٦) عن يزيد بن عطاء عن يزيد بن أبي زياد عن\nمجاهد عن رجل عن أبي ذر قال: \" خرج إلينا رسول الله ﷺ\n، فقال: أتدرون أي الأعمال أحب إلى الله ﷿؟ قال قائل: الصلاة والزكاة\n، وقال قائل: الجهاد، قال: إن أحب.... \". وتابعه خالد بن عبد الله\n: حدثنا يزيد بن أبي زياد به مختصرا بلفظ: \" أفضل الأعمال ... \". وقد مضى (١٣١٠) برواية أبي داود. قلت: وهذا إسناد ضعيف من أجل الرجل الذي لم يسم. ويزيد بن أبي زياد عن مجاهد، هو الهاشمي مولاهم ضعيف. ويزيد بن عطاء هو\nاليشكري لين الحديث. والحديث سكت عليه الحافظ في \" الفتح \" (١ / ٤٠) . وقال المناوي: \" قال ابن الجوزي: حديث لا يصح، ويزيد بن أبي زياد، قال ابن المبارك: ارم به. وسوار العنبري، (قلت: هذا ليس في رواية أحمد)، قال\nابن الجوزي: ليس بشيء. انتهى، وبه يعرف أن تحسين المصنف له ليس في محله \".","vol":"4","page":314},{"text":"قلت: فالعجب من المناوي كيف عدل عن هذا النقد العلمي الصحيح، إلى متابعته\nللسيوطي فيما أنكره عليه. فقال في \" التيسير \": \" وإسناده حسن \"! ثم قلده\nالغماري كعادته، فأورده في \" كنزه \" (٧٩) !\n<span data-type=\"title\" id=toc-1844>١٨٣٤ </span>- \" أحب العمل إلى الله تعالى الحال المرتحل، قال: وما الحال المرتحل؟ قال: الذي يضرب من أول القرآن إلى آخره، كلما حل ارتحل \".\nضعيف.\nأخرجه الترمذي (٤ / ٦٤) وابن نصر في \" قيام الليل \" (ص ...)\nوالحاكم (١ / ٥٦٨) من طرق عن صالح المري عن قتادة عن زرارة بن أوفى عن ابن\nعباس قال: \" قال رجل: يا رسول الله! أي العمل أحب إلى الله! قال: الحال\n.... \". ثم أخرجه الترمذي من طريق أخرى عن صالح به نحوه، إلا أنه أرسله، فلم\nيذكر فيه ابن عباس. وقال الترمذي: \" وهذا عندي أصح من حديث الهيثم بن\nالربيع \". قلت: قد تابعه جماعة على وصله كما أشرت إليه آنفا، فالموصول أصح\n، وقد أخرجه الدارمي أيضا (٢ / ٤٦٩) مرسلا. وهو ضعيف على كل حال، لأن\nصالحا المري ضعيف كما في \" التقريب \". وفي \" الضعفاء \" للذهبي: \" قال\nالنسائي وغيره: متروك \". وقال الحاكم عقب الحديث: \" هو من زهاد أهل البصرة\n، إلا أن الشيخين لم يخرجاه \". وتعقبه الذهبي بقوله: \" قلت: صالح متروك \".","vol":"4","page":315},{"text":"وذكر له الحاكم شاهدا من طريق مقدام بن داود بن تليد الرعيني: حدثنا خالد بن\nنزار حدثني الليث بن سعد حدثني مالك بن أنس عن ابن شهاب عن الأعرج عن أبي هريرة\nقال: فذكره. قال الذهبي: \" لم يتكلم عليه الحاكم، وهو موضوع على سند\nالشيخين، ومقدام متكلم فيه، والآفة منه \".\n<span data-type=\"title\" id=toc-1845>١٨٣٥ </span>- \" أحب اللهو إلى الله ﷿: إجراء الخيل والرمي بالنبل ولعبكم مع أزواجكم \".\nضعيف جدا.\nرواه ابن عدي (٢٩٧ / ٢) عن سليمان بن إسحاق أبي أيوب الهاشمي\n: حدثنا محمد بن الحارث الحارثي عن محمد بن عبد الرحمن بن البيلماني عن أبيه عن\nابن عمر رفعه، وقال في ترجمته الآتي: \" محمد بن الحارث عامة ما يرويه\nغير محفوظ \". قلت: وشيخه محمد بن عبد الرحمن البيلماني أشد ضعفا منه فقد قال\nابن حبان: \" حدث عن أبيه بنسخة شبيها بمائتي حديث كلها موضوعة \". انظر الحديث\n(٥٧) . وسليمان بن إسحاق لم أجد له ترجمة. والحديث أورده في \" الجامع \" من\nرواية ابن عدي عن ابن عمر بهذا اللفظ، لكن لم يذكر: \" بالنبل، ولعبكم مع\nأزواجكم \"! وقال المناوي: \" وإسناده ضعيف \". ولم يزد! فكأنه لم يقف على\nإسناده، وإلا لأعطاه حقه من النقد، ولنبه على السقط الذي وقع في أصله: \"\nالجامع الصغير \"، وكذلك وقع في \" الجامع الكبير \" (٣٠ / ٦١٤) وقلدته في\nذلك كله اللجنة القائمة على تحقيقه!","vol":"4","page":316},{"text":"<span data-type=\"title\" id=toc-1846>١٨٣٦ </span>- \" أحبوا العرب وبقاءهم في الإسلام وصلاحهم، فإن صلاحهم نور في الإسلام، وفسادهم ظلمة في الإسلام \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٣٤٠) قال: حدثنا أبو\nمحمد بن حيان، وهذا في \" طبقات الأصبهانيين \" (٤٤١ / ٦٤١): حدثنا أبو زفر\nالهذيل بن عبد الله الضبي حدثنا أحمد بن يونس الضبي حدثنا محمد بن عبد الصمد\nحدثنا أبي عبد الصمد بن جابر عن عطاء بن أبي ميمونة عن أبي هريرة مرفوعا به\n. قلت: وهذا إسناد ضعيف، وفيه علتان: الأولى: عبد الصمد بن جابر، قال\nالذهبي في \" الميزان \": \" ضعفه يحيى بن معين، له حديث أوحديثان \". قلت\n: أحدهما هذا، والآخر: \" إن هم أسلموا فهو خير لهم، وإن لم يسلموا،\nفالإسلام أوسع أوعريض \". والأخرى: ابنه محمد بن عبد الصمد، قال الذهبي\nأيضا: \" صاحب مناكير، ولم يترك حديثه \". والحديث رواه أبو الشيخ (ابن\nحيان) في \" الثواب \" كما في \" الفتح الكبير \"، وعنه الديلمي في \" مسنده \" (\n١ / ١ / ٣٦ - ٣٧) عن منصور بن أبي مزاحم: حدثنا محمد بن الخطاب عن عطاء بن\nأبي ميمونة به. بيض له الحافظ في \" مختصر الديلمي \". ومحمد بن الخطاب مجهول\nالحال كما سبق بيانه تحت الحديث (١٦٣) .","vol":"4","page":317},{"text":"<span data-type=\"title\" id=toc-1847>١٨٣٧ </span>- \" إن الله ﷿ إذا غضب على أمة لم ينزل بها العذاب، غلت أسعارها وقصرت\nأعمارها، ولم تربح تجارتها، وحبس عنها أمطارها، ولم تغزر أنهارها، وسلط عليها شرارها \".\nضعيف جدا.\nرواه الديلمي في \" مسنده \" (١ / ٢٢٤) وابن عساكر (٩ / ٦٧ / ٢) وابن النجار (١٠ / ١٧٤ / ٢) والسياق له، عن الحسين بن أبي الحجاج: حدثنا مندل","vol":"4","page":317},{"text":"بن علي العنزي عن محمد بن طريف، وهو أبو غسان المدني عن مسمع بن\nالأسود عن الأصبغ بن نباته عن علي بن أبي طالب مرفوعا. قلت: وهذا سند\nضعيف جدا، الأصبغ هذا متروك كما قال الحافظ. ومسمع لم أعرفه. وأبو غسان\nثقة. ومندل بن علي ضعيف. والحديث عزاه السيوطي لابن عساكر بلفظ أخصر من هذا\n، وعزاه المناوي للديلمي بهذا اللفظ ولم يتكلم على إسناده بشيء! كالسيوطي\nنفسه في \" الجامع الكبير \" (١٨٤ - ٤٦٦٩) واللجنة القائمة على طبعه! سكتوا\nعن رواية الديلمي وابن النجار، وأما رواية ابن عساكر المختصرة، فقال\nالسيوطي (١٨٨ - ٤٦٧٣): \" وفي سنده ضعيف \". وفي نسخة: \" ... ضعفاء \".\nقلت: وهذا أقرب إلى الصواب.\n<span data-type=\"title\" id=toc-1848>١٨٣٨ </span>- \" أحبوا الفقراء وجالسوهم، وأحب العرب من قلبك وليردك عن الناس ما تعلم من قلبك \".\nضعيف.\nأخرجه الحاكم (٤ / ٣٣٢): أخبرنا أبو بكر بن أبي نصر المروزي\nحدثنا محمد بن غالب حدثنا عمر بن عبد الوهاب الرياحي عن الحجاج بن الأسود عن\nمحمد بن واسع عن أبي صالح عن أبي هريرة قال: قال رسول الله صلى الله عليه\nوسلم فذكره، وقال: \" صحيح الإسناد، إن كان عمر الرياحي سمع من حجاج بن\nالأسود \". وقال الذهبي: \" حجاج ثقة \". قلت: هو كما قال الذهبي، ولكنه لم\nيحم حول العلة التي أشار إليها الحاكم، وهي الانقطاع، لا نفيا، ولا إثباتا\n، ولم تتبين لي، فإن الرياحي ثقة أيضا من رجال مسلم، وقد روى عن إبراهيم بن\nسعد، وجويرية بن أسماء وغيرهما من هذه الطبقة، وقد رويا عن بعض التابعين\nمثل نافع والزهري وصالح بن كيسان وغيرهم، وحجاج بن الأسود من طبقتهما\n، فإنه روى عن التابعين أيضا مثل ثابت البناني وأبي نضرة وجابر بن زيد، فهو\nممن يمكن للرياحي أن يلقاه ويسمع منه، فلماذا شك الحاكم في سماعه منه؟ لست\nأدري،","vol":"4","page":318},{"text":"ولكن القلب لم ينشرح لصحة الحديث، فإن عليه طابع التصوف! ويمكن أن\nتكون العلة من محمد بن غالب، فإنه وإن كان ثقة، فقد وهم في أحاديث كما قال\nالدارقطني، على أني لم أعرف أبا بكر المروزي هذا. وأما المناوي فقال في\n\" فيضه \": \" قال الحاكم: صحيح. وأقره الذهبي، وتبعهما المصنف، فرمز\nلصحته \". قلت: فهذا خطأ على الحاكم، لأنه أعله بالانقطاع كما رأيت،\nوالذهبي لم يصححه. وأما السيوطي فلا قيمة لرمزه! والله أعلم. والفقرة\nالوسطى منه رويت في عجز حديث موضوع كما سيأتي برقم (١٨٦٥) .\n<span data-type=\"title\" id=toc-1849>١٨٣٩ </span>- \" مقام أحدكم في سبيل الله ساعة، خير من عمله في أهله عمره \".\nضعيف.\nابن عساكر (١٩ / ٣٢ / ٢) عن زياد بن ميناء عن أبي سعد بن أبي\nفضالة وكانت له صحبة، قال: \" اصطحبت أنا وسهيل بن عمرو إلى الشام ندب\nأبو بكر السعور (كذا الأصل تقريبا وبياض قبله، ولعله: ليالي ندب أبو بكر\nالصديق)، فقال له سهيل: سمعت رسول الله ﷺ يقول: فذكره،\nقال: فأنا مقيم في سبيل الله حتى أموت لا أرجع إلى مكة أبدا \". ومن هذا\nالوجه رواه ابن سعد (٥ / ٤٥٣ و٧ / ٤٠٥) والحاكم أيضا (٣ / ٢٨٢) وسكت\nعليه هو والذهبي. ومن الواضح أن الحديث من مسند سهيل بن عمرو عند ابن عساكر\nكغيره، ولقد أخطأ السيوطي في \" الجامع الكبير \" حيث قال (٢ / ٢٠٦ / ١):\n\" رواه ابن عساكر عن أبي سعد بن فضالة والحاكم عنه عن سهيل بن عمرو \". فأنت\nترى أنه عند ابن عساكر عن أبي سعد عن سهيل أيضا. والسند ضعيف، لأن زياد بن\nميناء قال الأزدي: \" فيه لين \". وقال ابن المديني: \" زياد مجهول \". وفي\nصحبة أبي سعد بن أبي فضالة نظر. ويقال: أبو سعيد، ويقال: ابن فضالة.","vol":"4","page":319},{"text":"<span data-type=\"title\" id=toc-1850>١٨٤٠ </span>- \" إذا أتى أحدكم أهله فليستتر فإنه إذا لم يستتر استحيت الملائكة وخرجت، وحضر الشياطين، فإذا كان بينهما ولد، كان للشيطان فيه شريك \".\nضعيف.\nرواه الطبراني في \" الأوسط \" كما في ترتيبه (١٦٧ / ٢) من طريق\nيحيى بن أيوب عن عبيد الله بن زحر عن أبي المنيب عن يحيى بن أبي كثير عن أبي\nسلمة عن أبي هريرة مرفوعا. وقال: \" لم يروه عن يحيى إلا أبو المنيب\nالجرشي ولا عنه إلا عبيد الله، تفرد به يحيى \". قلت: وعبيد الله بن زحر\nوأبو المنيب واسمه عبيد الله بن عبد الله ضعيفان، والأول أشدهما ضعفا. وهذا\nالحديث أصل ما يقال في بعض البلاد: إذا حضرت الملائكة هربت الشياطين.","vol":"4","page":320},{"text":"<span data-type=\"title\" id=toc-1851>١٨٤١ </span>- \" إذا أتى أحدكم باب حجرته فليسلم، فإنه يرجع قرينه الذي معه من الشيطان،\nفإذا دخلتم حجركم فسلموا يخرج ساكنها من الشياطين، فإذا رحلتم فسوا على أول\nحلس تضعونه على دوابكم لا يشرككم في مركبها، فإن أنتم لم تفعلوا شرككم، وإذا\nأكلتم فسموا حتى لا يشرككم في طعامكم، فإنكم إن لم تفعلوا شرككم في طعامكم،\nولا تبيتوا القمامة معكم في حجركم فإنها مقعده، ولا تبيتوا معكم المنديل (\nهو الذي تتمسح به المرأة والرجل، كما في الهامش) في بيوتكم فإنها مضجعه،\nولا تفترشوا الولايا التي تلي ظهو ر الدواب، ولا تسكنوا بيوتا غير مغلقة، ولا\nتبيتوا على سطوح غير محوطة، وإذا سمعتم نباح الكلاب أونهيق الحمار فاستعيذوا\nبالله، فإنه لا ينهق حمار ولا ينبح كلب حتى يراه \".\nضعيف جدا.\nرواه عبد بن حميد في \" المنتخب من المسند \" (١١٩ / ٢ - ١٢٠ / ١) عن حرام بن عثمان عن ابني جابر عن أبيهما مرفوعا.","vol":"4","page":320},{"text":"قلت: وحرام هذا،\nقال الشافعي وابن معين فيه: \" الرواية عن حرام حرام \". وقال مالك: \" ليس\nبثقة \". ذكره في \" الميزان \"، ثم ساق له مما أنكرت عليه أحاديث هذا أحدها.\nلكن فقرة الاستعاذة صحيحة من طرق أخرى، وهي مخرجة في \" التعليق على الكلم\nالطيب \" (١١٣ / ١٦٤) . والتسمية على الطعام في \" صحيح مسلم \" (٦ / ١٠٨)\nوالأمر بغلق الأبو اب عند الشيخين، وهو مخرج في \" الإرواء \" (٣٩) .\n<span data-type=\"title\" id=toc-1852>١٨٤٢ </span>- \" إذا أحب أحدكم أن يحدث ربه ﷿ فليقرأ \".\nضعيف جدا.\nأخرجه الخطيب في \" التاريخ \" (٧ / ٢٣٩) والديلمي (١ / ١ / ٩٠) من طريق أبي القاسم جابر بن عبد الله بن المبارك الجلاب الموصلي: حدثنا أبو يعلى الحسين بن محمد الملطي - بها -: حدثنا الحسن بن زيد - قال جابر\n: سألت أبا يعلى عنه؟ فقال: كان رجلا حل عندنا على جهة الجهاد، وكتبنا عنه\n- قال: حدثنا حميد الطويل عن أنس بن مالك قال: قال رسول الله صلى الله\nعليه وسلم. قلت: وهذا إسناد واه، أورده الخطيب في ترجمة جابر هذا، ولم\nيذكر فيه جرحا ولا تعديلا. والحسين بن محمد الملطي، لم أجد له ترجمة، ولم\nيورده السمعاني في مادة (الملطي) ولكنه ذكر عن الحافظ عبد الغني بن سعيد أنه\nقال: \" ليس في الملطيين ثقة \"! والحسن بن زيد، الظاهر أنه الحسن بن زيد\nالهاشمي، أورده الذهبي في \" الضعفاء \" وقال:","vol":"4","page":321},{"text":"\" ضعفه ابن معين \". وقال\nالحافظ: \" صدوق، يهم \". ووقع في \" المناوي \": \" الحسين بن زيد \"،\nوالظاهر أنه خطأ مطبعي، فإنه وقع في \" تيسيره \" على الصواب. والله أعلم. قلت\n: ولذلك قال الفقيه ابن عبد الهادي الحنبلي في \" هداية الإنسان \" (٢ / ٣٢ / ١\n): \" إسناده مظلم، ولا يثبت مرفوعا \". قلت: ولا موقوفا، فإنه لم يرد إلا\nمن هذا الوجه الواهي!\n<span data-type=\"title\" id=toc-1853>١٨٤٣ </span>- \" أحب أهل بيتي إلي الحسن والحسين \".\nضعيف. أخرجه البخاري في \" التاريخ الكبير \" (٤ / ٢ / ٣٣٨) والترمذي (٤ / ٣٤٠) من طريق يوسف بن إبراهيم أنه سمع أنس بن مالك يقول: فذكره مرفوعا، وقال: \" حديث غريب \". يعني: ضعيف، وعلته يوسف هذا، ضعفوه. وبه أعله\nفي \" الفيض \"، وحكى أقوال الجارحين له بعد أن نقل عن الترمذي أنه حسنه! ثم\nتناقض فأقره في \" التيسير \"! واغتر به الغماري - كعادته - فأورده في \" كنزه \" (٨١) !","vol":"4","page":322},{"text":"<span data-type=\"title\" id=toc-1854>١٨٤٤ </span>- \" أحب أهلي إلي فاطمة \".\nضعيف.\nأخرجه الترمذي (٤ / ٣٥٠) والحاكم (٢ / ٤١٧) من طريق عمر بن أبي\nسلمة بن عبد الرحمن عن أبيه قال: أخبرني أسامة بن زيد قال: \" كنت جالسا\nإذ جاء علي والعباس يستأذنان، فقالا: يا أسامة استأذن لنا على رسول الله صلى\nالله عليه وسلم، فقلت: يا رسول الله علي والعباس يستأذنان، قال: أتدري ما\nجاء بهما؟ قلت: لا، فقال النبي ﷺ: لكني أدري. ائذن لهما\n، فدخلا، فقالا: يا رسول الله! جئناك نسألك: أي أهلك أحب إليك؟ قال:..\n\" فذكره. وفيه: قالا:","vol":"4","page":322},{"text":"ما جئناك نسألك عن أهلك (وقال الحاكم: عن فاطمة)، قال: أحب أهلي إلي من قد أنعم الله عليه وأنعمت عليه أسامة بن زيد، قالا\n: ثم من؟ قال: ثم علي بن أبي طالب، فقال العباس: يا رسول الله! جعلت عمك\nآخرهم، قال: إن عليا قد سبقك بالهجرة \". قال الترمذي: \" هذا حديث حسن،\nوكان شعبة يضعف عمر بن أبي سلمة \". وقال الحاكم: \" صحيح الإسناد \". ورده\nالذهبي بقوله: \" قلت: عمر ضعيف \". وقال الحافظ: \" صدوق يخطيء \". قلت:\nومما سبق تعلم أن المناوي قد خالف المنهج العلمي في هذا الحديث، فإنه أقر\nالترمذي على تحسينه، والحاكم على تصحيحه!! ثم زعم في \" التيسير \" أن إسناده\nصحيح!! واغتر به الغماري - كعادته - فأورده في \" كنزه \" (٨٠) !\n<span data-type=\"title\" id=toc-1855>١٨٤٥ </span>- \" إن الله أمرني أن أزوج فاطمة من علي، ففعلت، فقال لي جبريل: إن الله قد\nبنى جنة من لؤلؤ قصب، بين كل قصبة إلى قصبة لؤلؤة من ياقوت مشددة بالذهب،\nوجعل سقوفها من زبرجد أخضر، وجعل فيها طاقات من لؤلؤ مكللة بالياقوت \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (٢٦٧): حدثنا محمد بن يوسف الضبي\nقال: حدثنا إسماعيل بن موسى الفزاري قال: حدثنا بشر بن الوليد الهاشمي قال:\nحدثنا عبد النور المسمعي عن شعبة بن الحجاج عن عمرو بن مرة عن إبراهيم قال\n: حدثني مسروق عن عبد الله بن مسعود مرفوعا. ذكره في ترجمة عبد النور بن\nعبد الله المسمعي، وقال: \" كان ممن يغلوفي الرفض، لا يقيم الحديث، وليس\nمن أهله \". ثم ساق له هذا الحديث، ثم عقبه بقوله:","vol":"4","page":323},{"text":"\" وذكر حديثا طويلا لا\nأصل له وضعه عبد النور \". ولخص الذهبي كلام العقيلي هذا بقوله: \" كذاب،\nوقال العقيلي: كان يغلوفي الرفض، ووضع هذا عن شعبة ... \". وتعقبه الحافظ\nفي \" اللسان \" فقال: \" ولفظ العقيلي: \" لا يقيم الحديث، وليس من أهله،\nوالحديث موضوع لا أصل له \". وقد ذكره ابن حبان في \" الثقات \" ... وكأنه ما\nاطلع على هذا الحديث الذي له عن شعبة فإنه موضوع، ورجاله من شعبة فصاعدا رجال\nالصحيح، فينظر من دون عبد النور، وأما جزم الذهبي بأنه هو الذي وضع هذا\nموهما أنه كلام العقيلي ففيه ما فيه \". قلت: ليس فيه أي شيء، فإن كلام\nالعقيلي الذي نقلته من كتابه صريح في جزم العقيلي أنه - المسمعي هذا - هو الذي\nوضع الحديث، واللفظ الذي حكاه الحافظ عن العقيلي، مغاير بعض الشيء لما في\nنسختنا من الكتاب، فلعل ذلك من اختلاف النسخ، فإن المطبوعة بتحقيق القلعجي لم\nيرد الحديث فيها، ولا كلام العقيلي المتقدم. ثم إن رجال الإسناد كلهم ثقات\nمعروفون من رجال \" التهذيب \"، غير بشر بن الوليد الهاشمي، فلعله الكندي\nالفقيه صاحب أبي يوسف، فإنه من طبقته وهو ضعيف من قبل حفظه، ولكني لم أجد\nمن نسبه هاشميا. والله أعلم. والحديث أخرج الطبراني في \" الكبير \" (٣ / ٧٢\n/ ١) طرفه الأول من طريق إسماعيل بن موسى السدي: أخبرنا بشر بن الوليد\nالهاشمي به. وقال الهيثمي في \" المجمع \" (٩ / ٢٠٤): \" ورجاله ثقات \"!\nقلت: وأقره المناوي في \" كتابيه \" اغترارا بتوثيق ابن حبان، وغفلة منهما عن\nحكم العقيلي والذهبي بوضعه، وسبقه ابن الجوزي أيضا، فأورده في \" الموضوعات\n\" (١ / ٤١٥ - ٤١٦) من طريق العقيلي، وأقره السيوطي في \" اللآلىء \" (١ /\n٣٩٦)، فلم يتعقبه بشيء سوى قوله: \" أخرجه الطبراني \".","vol":"4","page":324},{"text":"وهذا ليس بشيء كما ترى، فقد أساء بذكره إياه في \" الجامع الصغير \"! ولعبد النور هذا حديث آخر زاد فيه أشياء خلافا للثقات، وسيأتي إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-1856>١٨٤٦ </span>- \" الغيبة أشد من الزنا، إن الرجل يتوب فيتوب الله عليه، وإن صاحب الغيبة لا يغفر له حتى يغفر له صاحبه \".\nضعيف جدا. رواه السلفي في \" الطيوريات \" (١٧٣ / ١) وابن عبد الهادي في\n\" جزء أحاديث ... \" (٢٢٧ / ٢) عن أسباط بن محمد: أخبرنا أبو رجاء الخراساني\nعن عباد بن كثير عن الجريري عن أبي نضرة عن جابر بن عبد الله وأبي سعيد\nالخدري مرفوعا. ورواه أبو موسى المديني في \" اللطائف \" (٤ / ١) عن داود\nبن المحبر: حدثنا عباد بن كثير به، إلا أنه قال: \" عن أبي سعيد عن جابر بن\nعبد الله \"، وقال: \" حديث غريب لا أعرفه هكذا إلا من هذا الوجه، ورواه أبو\nرجاء عبد الله بن واقد الهروي عن عباد فقال: عن جابر وأبي سعيد رضي الله\nعنهما عن النبي ﷺ \". قلت: داود متهم بالكذب، فلا عبرة\nبمخالفته، وأسباط وأبو رجاء ثقتان، وإنما علة الحديث عباد بن كثير وهو\nالثقفي البصري، قال الحافظ: \" متروك، قال أحمد: روى أحاديث كذب \".\nوالحديث قال الهيثمي في \" المجمع \" (٨ / ٩٢): \" رواه الطبراني في \" الأوسط \"\n، وفيه عباد بن كثير الثقفي وهو متروك \". وقال الحافظ المنذري في \" الترغيب\n\" (٣ / ٣٠٠): \" رواه ابن أبي الدنيا في \" كتاب الغيبة \"، والطبراني في \"\nالأوسط \"، والبيهقي، عن جابر بن عبد الله وأبي سعيد الخدري. ورواه\nالبيهقي أيضا عن رجل لم يسم عن أنس. ورواه عن سفيان بن عيينة غير مرفوع،\nوهو الأشبه. والله أعلم \". وقد روي الحديث بلفظ: \" إياكم والغيبة فإن\nالغيبة أشد من الزنا، قيل: يا رسول الله! وكيف الغيبة أشد من","vol":"4","page":325},{"text":"الزنا؟ قال:\nالرجل يزني فيتوب، فيتوب الله ﷿ عليه، وإن صاحب الغيبة لا يغفر له حتى\nيغفر له صاحبه \". رواه الدينوري في \" المجالسة \" (٢٧ / ٨ / ٢) والضياء في\n\" المنتقى من مسموعاته بمرو\" (٢٣ / ٢) عن أسباط بن محمد قال: حدثنا أبو\nرجاء الخراساني عن عباد بن كثير عن الجريري عن أبي نضرة عن جابر بن عبد الله\nوأبي سعيد الخدري مرفوعا. ورواه الواحدي في \" تفسيره \" (٤ / ٨١ / ٢) من هذا\nالوجه عن جابر وحده، إلا أنه وقع فيه: \" عن أبي الزبير \" بدل: \" أبي نضرة \"\n، ولعله تحريف من بعض الرواة وهكذا على الصواب أورده ابن أبي حاتم في \" العلل\n\" (٢ / ١٢٠) وقال: \" فقلت لأبي: هذا الحديث منكر؟ قال: كما تقول، (\nالأصل: يكون) أسأل الله العافية، يجيء عباد بن كثير البصري بمثل هذا؟! \".\nوالحديث عند الطبراني في \" الأوسط \" (٤ / ٤٨٥ - مجمع البحرين) والبيهقي في\n\" الشعب \" (٢ / ٣٠٥ / ٢) والأصبهاني في \" الترغيب \" (٥٨٢) عن عباد به.\n<span data-type=\"title\" id=toc-1857>١٨٤٧ </span>- \" افتتحت القرى بالسيف، وافتتحت المدينة بالقرآن \".\nمنكر.\nرواه العقيلي في \" الضعفاء \" (٢٧٦) والقاضي الحسين بن محمد\nالفلاكي في \" فوائده \" (ورقة ٩١ / ١ من مجموع ١٦٣) من طريق محمد بن الحسن\nالمخزومي: حدثني مالك بن أنس عن هشام بن عروة عن أبيه عن عائشة مرفوعا.\nوقال العقيلي: \" محمد بن الحسن بن زبالة المخزومي قال ابن معين: ليس بثقة\n، كان يسرق الحديث، وقال في موضع آخر: كان كذابا ولم يكن بشيء \". وقال\nالبخاري في \" الضعفاء الصغير \" (٣٠): \" عنده مناكير \". وقال النسائي (٢٧):","vol":"4","page":326},{"text":"\" متروك الحديث \". ثم قال العقيلي: \" لا يتابعه إلا من هو مثله أودونه\n\". وقال البزار في \" مسنده \": \" تفرد به ابن زبالة وكان يلين لأجله وغيره\n\". قال ابن رجب: \" ومن الناس من اتهمه بوضعه، ومنهم من قال: وهم فيه\n، هذا من كلام مالك نفسه، فجعله مرفوعا لسوء حفظه وعدم ضبطه، ومثل ذلك وقع\nكثيرا لأهل الغفلة وسوء الحفظ غلطا لا تعمدا \". كذا في \" هداية الإنسان \"\nلابن عبد الهادي (٢ / ٢١ / ٢) . ثم قال: \" ومعنى هذا الكلام أن المدينة لم\nيقاتل أهلها بالسيف وإنما أسلموا بمجرد سماع القرآن وتلاوته عليهم \".\n<span data-type=\"title\" id=toc-1858>١٨٤٨ </span>- \" لوكان حسن الخلق رجلا يمشي في الناس لكان رجلا صالحا \".\nضعيف جدا.\nرواه الخرائطي في \" مكارم الأخلاق \" (ص ٦ - ٧): حدثنا علي بن\nحرب حدثنا إبراهيم بن محمد الشافعي حدثنا محمد بن عبد الرحمن عن أبيه عن القاسم\nعن عائشة رضوان الله عليها قالت: قال رسول الله ﷺ:\nفذكره. قلت: وهذا سند واه جدا، آفته عبد الرحمن أبو محمد هذا، وهو عبد\nالرحمن بن أبي بكر بن عبيد الله بن أبي مليكة المدني. قال أحمد والبخاري:\n\" منكر الحديث \". وقال النسائي: \" متروك الحديث \".","vol":"4","page":327},{"text":"وقال ابن حبان: \"\nينفرد عن الثقات ما لا يشبه حديث الأثبات \". قلت: وهذا من تلك الأحاديث التي\nلا تشبه حديث الثقات، وابنه محمد ضعيف أيضا، فأحدهما آفته. والحديث أورده\nالسيوطي في \" الجامع الصغير \" من رواية الخرائطي، وسكت عليه المناوي! وانظر\nالحديث الآتي (٣٨٨٩) .\n<span data-type=\"title\" id=toc-1859>١٨٤٩ </span>- \" لقد أشبع سلمان علما \".\nضعيف.\nرواه ابن سعد (٤ / ٨٤ - ٨٥) بسند صحيح عن أبي صالح قال: نزل\nسلمان على أبي الدرداء، وكان أبو الدرداء إذا أراد أن يصلي منعه سلمان،\nوإذا أراد أن يصوم منعه، فقال: أتمنعني أن أصوم لربي وأصلي لربي؟! فقال: إن\nلعينك عليك حقا، وإن لأهلك عليك حقا، فصم وأفطر، وصل ونم، فبلغ ذلك\nرسول الله ﷺ فقال: فذكره. قلت: وهذا مرسل، وبه أعله\nالحافظ في \" فتح الباري \" (٤ / ٢١١)، وقد روي مسندا، فقال أبو نعيم في \"\nالحلية \" (١ / ١٨٧): حدثنا عبد الله بن محمد بن عطاء حدثنا أحمد بن عمرو\nالبزار (كذا): حدثنا السري بن محمد الكوفي حدثنا قبيصة بن عقبة حدثنا عمار\nبن رزيق (الأصل: زريق) عن أبي صالح عن أم الدرداء عن أبي الدرداء: أن سلمان\nدخل عليه ... فذكر القصة نحوه، لكنه خالفه في لفظ حديث الترجمة، فقال: \" لقد\nأوتي سلمان من العلم \". وقال أبو نعيم:","vol":"4","page":328},{"text":"\" رواه الأعمش عن ابن شمر بن عطية (كذا الأصل) عن شهر بن حوشب عن أم الدرداء \". قلت: وصله الطبراني في \" الأوسط\n\" (٢ / ١٨٢ / ١ رقم ٧٧٨٧ - بترقيمي) من طريق الحسن بن جبلة: أخبرنا سعد بن\nالصلت عن الأعمش عن شمر بن عطية عن شهر بن حوشب عن أم الدرداء قالت: أتاني\nسلمان الفارسي يسلم علي، وعليه عباءة قطوانية مرتديا بها، فطرحت له وسادة،\nفلم يردها، ولف عباءته فجلس عليها، فقال: بحسبك ما بلغك المحل، ثم حمد\nالله ساعته وكبر وصلى على النبي ﷺ، ثم قال: أين صاحبك\n؟ يعني أبا الدرداء. فقلت: هو في المسجد، فانطلق إليه، ثم أقبلا جميعا وقد\nاشترى أبو الدرداء لحما بدرهم فهو في يده معلقة، فقال: يا أم الدرداء اخبزي\nواطبخي، ففعلنا، ثم أتينا سلمان بالطعام، فقال أبو الدرداء: كل مع أم\nالدرداء فإني صائم! فقال سلمان: لا آكل حتى تأكل، فأفطر أبو الدرداء، وأكل\nمعه، فلما كانت الساعة التي يقوم فيها أبو الدرداء ذهب ليقوم أجلسه سلمان،\nفقال أبو الدرداء: أتنهاني عن عبادة ربي؟! فقال سلمان: إن لعينك عليك حقا\n، وإن لأهلك نصيبا، فمنعه، حتى إذا كان وجه الصبح، قاما، فركعا ركعات،\nوأوترا، ثم خرجا إلى صلاة الصبح، فذكرا أمرهما للنبي ﷺ،\nفقال: \" ما لسلمان ثكلته أمه؟ لقد أشبع من العلم \". وقال الطبراني: \" لم\nيروه عن الأعمش إلا سعد بن الصلت، تفرد به الحسن بن جبلة \". قلت: لم أجد له\nترجمة. وقال الهيثمي (٩ / ٣٤٤): \" ولم أعرفه، وبقية رجاله ثقات \"! كذا\nقال! وشهر مختلف فيه، والظاهر من أقوال جارحيه أنه كان سيء الحفظ، وقد\nذكر له ابن عدي عدة مناكير منها: \" لوكان العلم بالثريا.. \". والصحيح\nالمحفوظ: \" لوكان الإيمان.... \". وفي رواية:","vol":"4","page":329},{"text":"\" لوكان الدين ... \".\nوسيأتي حديثه المشار إليه برقم (٢٠٥٤)، ثم قال ابن عدي في آخر ترجمته: \"\nوشهر ليس بالقوي في الحديث، وهو ممن لا يحتج بحديثه، ولا يعتبر به \".\nوبالجملة، فهذه الطريق ضعيفة، لضعف شهر، وجهالة الحسن بن جبلة، والإسناد\nالذي قبله عن أبي صالح موصولا أصح منه، لولا أني لم أعرف عبد الله بن محمد بن\nعطاء شيخ أبي نعيم. وشيخه أحمد بن عمرو البزاز (أظنه البزار بالراء بعد\nالزاي) وهو الحافظ المشهور صاحب المسند المعروف به، وهو ثقة في حفظه شيء.\nوشيخه السري بن محمد، لم أعرفه، لكني أظن أن (محمد) محرف من (يحيى)\n، فهو السري بن يحيى الكوفي، فقد ذكره ابن أبي حاتم (٢ / ١ / ٢٨٥) فيمن روى\nعن قبيصة، وقال: \" وكان صدوقا \". وذكره ابن حبان في \" الثقات \" (٨ / ٣٠٢\n) . ثم إن لفظ هذا الإسناد الأصح أقرب إلى الصواب من لفظ حديث الترجمة، وقريب\nمنه ما ذكره الحافظ في ترجمة سلمان من \" الإصابة \" أن النبي ﷺ\nقال لأبي الدرداء: \" سلمان أفقه منك \". ولم يذكر من أخرجه. والخلاصة، أن\nالرواة اضطربوا في ضبط هذه الجملة من الحديث، فأقربها ما عند الحافظ، ثم لفظ\nرواية أبي صالح المسندة، ثم لفظ حديث الترجمة، بل هو منكر عندي لما فيه من\nالمبالغة، ولمخالفته للألفاظ الأخرى. بل هي كلها مخالفة لرواية البخاري لهذه\nالقصة في \" صحيحه \" (١٩٦٨) بنحوما تقدم، وفي آخرها قوله صلى الله عليه\nوسلم لأبي الدرداء: \" صدق سلمان \". فهذا مما يجعلنا نرتاب في ثبوت شيء من\nالألفاظ المذكورة، وبخاصة لفظ الترجمة والله ﷾ أعلم.","vol":"4","page":330},{"text":"<span data-type=\"title\" id=toc-1860>١٨٥٠ </span>- \" أحب العباد إلى الله تعالى الأتقياء الأخفياء، الذين إذا غابوا لم يفتقدوا، وإن شهدوا لم يعرفوا، أولئك هم أئمة الهدى، ومصابيح العلم \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (١ / ١٥) من طريق شاذ بن فياض حدثنا\nأبو قحذم عن أبي قلابة عن عبد الله بن عمر بن الخطاب قال: \" مر عمر بمعاذ\nبن جبل ﵄، وهو يبكي، فقال: ما يبكيك يا معاذ؟ فقال: سمعت\nرسول الله ﷺ يقول: فذكره. قلت: وهذا إسناد ضعيف، مسلسل\nبالعلل: الأولى: الانقطاع، فإن أبا قلابة - واسمه عبد الله بن زيد الجرمي -\nلم يسمع من ابن عمر، كما قال أبو زرعة. الثانية: ضعف أبي قحذم، واسمه\nالنضر بن معبد. أورده الذهبي في \" الضعفاء والمتروكين \"، وقال: \" قال\nالنسائي: ليس بثقة \". الثالثة: شاذ بن فياض، قال الذهبي في \" الضعفاء \":\n\" كان البخاري يحط عليه. وقال ابن حبان: لا يشتغل بروايته \". وقال الحافظ\n: \" كان اسمه هلال، فغلب عليه شاذ، صدوق له أوهام وأفراد \". وللحديث طريق\nأخرى عن معاذ مرفوعا به نحوه، وزاد في أوله: \" إن يسير الرياء شرك ... \".\nوإسناده ضعيف أيضا كما بينته في \" تخريج الترغيب \" (١ / ٣٤) ومن هذا الوجه\nأخرجه الطحاوي في \" المشكل \" (٢ / ٣١٧) وأبو نعيم أيضا (١ / ٥) . وسيأتي\nالكلام عليه مفصلا مع تخريجه مبسطا برقم (٢٩٧٥) مع الرد على من صححه،\nوإعادة تخريج هذا بمصادر أخرى كثيرة.","vol":"4","page":331},{"text":"<span data-type=\"title\" id=toc-1861>١٨٥١ </span>- \" إن الله إذا أنزل عاهة من السماء على أهل الأرض، صرفت عن عمار المساجد \".\nضعيف.\nرواه ابن عدي (١٥١ / ٢) وابن عساكر (٥ / ٣٣٣ / ٢) عن زافر بن\nسليمان عن عبد الله ابن أبي صالح عن أنس بن مالك مرفوعا. وقال: \" وزافر\nبن سليمان عامة ما يرويه لا يتابع عليه، ويكتب حديثه مع ضعفه \". قلت:\nوشيخه عبد الله بن أبي صالح، وهو المدني، ضعيف أيضا، قال في \" التقريب \":\n\" لين الحديث \". ثم إنه منقطع، فإن عبد الله هذا روى عن أبيه وسعيد بن جبير\n، وعليه فهو منقطع بينه وبين أنس. ثم إن الحديث بظاهره مخالف للحديث الصحيح\n: \" إذا أنزل الله بقوم عذابا أصاب العذاب من كان فيهم، ثم بعثوا على أعمالهم\n\". أخرجه البخاري (٩ / ٤٧ - نهضة) ومسلم (٨ / ١٦٥) وأحمد (٢ / ٤٠) من\nحديث ابن عمر ﵄ مرفوعا. فهذا بعمومه يشمل عمار المساجد وغيرهم. فتأمل.","vol":"4","page":332},{"text":"<span data-type=\"title\" id=toc-1862>١٨٥٢ </span>- \" من عال أهل بيت من المسلمين يومهم وليلتهم غفر الله له ذنوبه \".\nموضوع.\nرواه ابن عساكر (٤ / ٢١٧ / ١) عن المنذر بن زياد: أخبرنا عبد\nالله بن الحسن بن الحسن بن علي بن أبي طالب عن أبيه عن جده مرفوعا. قلت\n: وهذا موضوع آفته المنذر هذا. قال الدارقطني: \" متروك \". وقال الفلاس:\n\" كان كذابا \".","vol":"4","page":332},{"text":"وقال الساجي: \" يحدث بأحاديث بواطيل وأحسبه ممن كان يضع\nالحديث \". وذكر ابن قتيبة عن أهل الحديث أنهم مقرون بأن المنذر هذا وضع\nحديثين ذكرهما. قلت: فالعجب من السيوطي كيف سود كتابه \" الجامع الصغير \" بهذا\nالحديث من رواية ابن عساكر هذه؟! مع أنه في \" الجامع الكبير \" بين علته، فقال\n: \" رواه أبو بكر عبد الله بن حبان في \" فضائل أعمال البر \"، وابن عساكر،\nوالرافعي، عن علي، وفيه المنذر بن زياد، متروك \". وأما المناوي فقد بيض له\nولم يتكلم عليه بشيء.\n<span data-type=\"title\" id=toc-1863>١٨٥٣ </span>- \" الوحدة خير من جليس السوء، والجليس الصالح خير من الوحدة، وإملاء الخير خير من السكوت، والسكوت خير من إملاء الشر \".\nضعيف.\nأخرجه الدولابي في \" الكنى \" (٢ / ١٠٧) والحاكم (٣ / ٣٤٣ - ٣٤٤\n) والديلمي (٣ / ١٤٥) من طريق أبي الشيخ، وابن عساكر (١٩ / ٢١ / ١) عن\nشريك عن أبي المحجل عن معفس بن عمران بن حطان عن أبي السنية قال: \" رأيت أبي\nذر جالسا في المسجد وحده محتبيا بكساء صوف، فقال: قال رسول الله صلى الله\nعليه وسلم: ... \" فذكره. قلت: وهذا سند ضعيف، وقد سكت عليه الحاكم،\nوقال الذهبي في \" تلخيصه \": \" قلت: لم يصح، ولا صححه الحاكم \". وزعم\nالمناوي في \" التيسير \" أنه صححه الحاكم! وأما في \" الفيض \"، فقال عقب قول\nالذهبي: \" وقال ابن حجر: سنده حسن، لكن المحفوظ أنه موقوف على أبي ذر \".\nوأقول: أنى له الحسن؟ وفيه ما يأتي: أولا: شريك وهو ابن عبد الله القاضي\n، وهو سيء الحفظ، وقال الحافظ في \" التقريب \":","vol":"4","page":333},{"text":"\" صدوق يخطيء كثيرا، تغير حفظه منذ ولي القضاء بالكوفة \". قلت: فمثله لا يحسن حديثه، لاسيما مع\nالمخالفة التي أشار إليها ابن حجر بقوله: \" لكن المحفوظ أنه موقوف \".\nثانيا: معفس بن عمران بن حطان، مجهول الحال، أورده ابن أبي حاتم (٤ / ١ / ٤٣٣)\nوذكر أنه روى عنه ثلاثة سماهم: أحدهم أبو المحجل هذا، ولم يذكر فيه جرحا\nولا تعديلا. وأما ابن حبان فأورده في أتباع التابعين من \" الثقات \" (٢ / ٢٨٠) .\nثالثا: أبو السنية هذا لم أجد له ذكرا فيما عندي من كتب التراجم، ولم\nيذكره الذهبي في \" المقتنى في الكنى \". والله أعلم. وقد وقع تحريف كثير في\nسند الحديث هنا في المصادر المذكورة التي عزونا الحديث إليها، استطعت تصحيحه\nمن التأمل فيها ومراجعة كتب الرجال، فهو في \" الكنى \" هكذا: \" ... عن معفس\nبن عمر بن الخطاب عن أبي السنية قال:..... \". وفي المستدرك \": \" عن صدقة\nبن أبي عمران بن حطان قال: ... \"، وفي الديلمي: \" عن السنية \". فهو مع هذا\nالتحريف الشديد ليس فيه \" عن أبي السنية \"، ولا شيء منه! وفي ابن عساكر:\n\" عن معفس بن عمران الشنية قال: \". وهذا تحريف شديد كما ترى، وقد صححت اسم\nمعفس من \" الجرح والتعديل \" و\" كتاب الثقات \" ولكنهما لم يذكرا في ترجمته\nكنيته، أوأي شيء يمكن أن نصحح منه كنية شيخه أبي السنية هذا. فأضفت هذه\nالزيادة من \" الكنى \": \" عن أبي السنية \" إلى السند، نظرا لأنه زيادة على\nالمصدين الآخرين، ولأن معفسا هذا من أتباع التابعين كما سبق، فلابد أنه بينه\nوبين أبي ذر واسطة، فلعله أبو السنية هذا. والله أعلم. وقد تقدم عن\nالحافظ أن المحفوظ في هذا الحديث الوقف على أبي ذر. وقد رواه ابن عساكر (١٩ / ٢٠ / ٢) من طريق يونس بن عبيد أن رجلا أتى أبا ذر فقال: أنت أبو ذر؟ قال نعم: قال: فسكت وسكت، ثم قال: فذكر بنحوه. ورجاله ثقات لكنه منقطع بين\nيونس بن عبيد وأبي ذر.","vol":"4","page":334},{"text":"<span data-type=\"title\" id=toc-1864>١٨٥٤ </span>- \" مروا أبا ثابت يتعوذ، قلت: يا سيدي! والرقى صالحة؟ فقال: لا رقية إلا\nفي نفس، أوحمة، أولدغة \".\nضعيف.\nأخرجه أبو داود (٢ / ١٥٤) والحاكم (٤ / ٤١٣) وأحمد (٣ / ٤٨٦\n) وابن السني (٣٨٠) من طريق عبد الواحد بن زياد: حدثنا عثمان بن حكيم\n: حدثتني جدتي الرباب قالت: سمعت سهل بن حنيف يقول: مررنا بسيل قد خلت\nفاغتسلت فيه فخرجت محموما، فنما ذلك إلى رسول الله ﷺ، فقال\n: فذكره. وقال الحاكم: \" صحيح الإسناد \". ووافقه الذهبي. وفيه نظر، فإن\nعثمان بن حكيم وجدته الرباب غير مشهورين بالعدالة، وهما من المقبولين عند\nالحافظ في \" تقريبه \"، وذلك عند المتابعة، كما نص عليه في المقدمة. وقد\nتوبعا على الشطر الثاني منه، فانظر \" المشكاة \" (٤٥٥٧ - ٤٥٥٩) .","vol":"4","page":335},{"text":"<span data-type=\"title\" id=toc-1865>١٨٥٥ </span>- \" مع كل فرحة ترحة \".\nضعيف.\nرواه الخطيب في تاريخه (٣ / ١١٦) والضياء المقدسي في \" جزء من\nحديثه \" (١٤١ / ٢) عن مسروق: حدثنا حفص بن غياث عن الأعمش عن أبي إسحاق عن\nأبي الأحوص عن عبد الله مرفوعا. وقال المقدسي: \" مسروق هو ابن المرزبان\n، قال أبو حاتم الرازي: ليس بقوي \". قلت: والصحيح أنه موقوف على ابن مسعود\n، فقال ابن المبارك في \" الزهد \" (٣٤٧ / ٩٧٦): أخبرنا عبد الرحمن بن مهدي\nحدثنا سفيان وشعبة عن أبي إسحاق عن أبي الأحوص به موقوفا. ثم رأيته في \" معجم\nأبي سعيد بن الأعرابي \" (ق ١٢٦ / ٢) من هذا الوجه مرفوعا، وفي آخره:","vol":"4","page":335},{"text":"\" قال أبو الفضل: هذا باطل، وكتبناه من كتابه، مرفوع \". ثم وجدته في \" الزهد\n\" للإمام أحمد موقوفا على ابن مسعود. أخرجه (١٦٣) من طريق إسرائيل عن أبي\nإسحاق به. وكذا هو موقوف في \" الزهد \" لوكيع (٣ / ٨١٩ / ٥٠٦) .\n<span data-type=\"title\" id=toc-1866>١٨٥٦ </span>- \" معاذ بن جبل أعلم الأولين والآخرين بعد النبيين والمرسلين، إن الله يباهي به الملائكة \".\nموضوع.\nرواه الحاكم في \" المستدرك \" (٣ / ٢٧١) من طريق عبيد بن تميم\n: حدثنا الأوزاعي عن عبادة بن نسي عن ابن غنم سمعت أبا عبيدة وعبادة بن\nالصامت، ونحن عند أبي عبيدة يقولان: قال رسول الله ﷺ:\nفذكره. وسكت عليه، وتعقبه الذهبي بقوله في \" تلخيصه \": \" قلت: أحسبه\nموضوعا، ولا أعرف عبيدا هذا \". وقال الذهبي في \" موضوعات المستدرك \":\n\" قلت: كأنه من وضع عبيد هذا. فالله أعلم \". وذكر نحوذلك في ترجمة عبيد من\n\" الميزان \"، وأقره الحافظ في \" اللسان \".","vol":"4","page":336},{"text":"<span data-type=\"title\" id=toc-1867>١٨٥٧ </span>- \" ارفع إزارك، فإنه أبقى لثوبك، وأتقى (وفي رواية: وأنقى) \".\nضعيف.\nأخرجه الترمذي في \" الشمائل \" (١ / ٢١١ - ٢١٢) وأحمد (٥ / ٣٦٤)\nوابن سعد (٦ / ٤٤) والبيهقي في \" شعب الإيمان \" (٢ / ٢٢٤ / ٢) عن الأشعث\nبن سليم قال: سمعت عمتي تحدث عن عمها قال: \" بينا أنا أمشي بالمدينة إذا\nإنسان يقول: (فذكره)، قال: فالتفت فإذا رسول الله ﷺ،\nفقلت: يا رسول الله إنما هي بردة ملحاء. فقال: أما لك في أسوة؟ فنظرت فإذا\nإزاره إلى نصف ساقه \". قلت: وهذا إسناد ضعيف، عمة الأشعث اسمها رهم بنت\nالأسود، قال الحافظ:","vol":"4","page":336},{"text":"\" لا تعرف \". وعمها اسمه عبيد بن خالد المحاربي، وهو مذكور في الصحابة. لكن للحديث شاهد قاصر من حديث الشريد بن سويد، مخرج في \" الصحيحة \" (١٤٤١) فراجعه.\n<span data-type=\"title\" id=toc-1868>١٨٥٨ </span>- \" كان يصافح النساء وعلى يده ثوب \".\nضعيف.\nأخرجه ابن عبد البر في \" التمهيد \" (٣ / ٢٤ / ١) من طريق سفيان عن\nمنصور عن إبراهيم مرفوعا، وعن سفيان عن إسماعيل بن أبي خالد عن قيس بن\nأبي حازم مرفوعا نحوه. قلت: وهذان إسنادان مرسلان. ورواه أبو داود في\n\" المراسيل \" (ق ١٩ / ١) بسند صحيح عن الشعبي: \" أن رسول الله صلى الله عليه\nوسلم حين بايع النساء أتي ببرد قطري، فوضعه على يده، وقال: لا أصافح النساء\n\". وسكت عنه الحافظ ابن حجر في \" تخريج الكشاف \" (٤ / ١٦٩ / ١٤٠) . قلت:\nوقد وقفت عليه موصولا، ولكنه واه، أخرجه الطبراني في \" الأوسط \" (١ / ٥ - من\n\" زوائد المعجمين \") من طريق عتاب بن حرب أبي بشر المري: أنبأنا المضاء\nالخراز عن يونس بن عبيد عن الحسن عن معقب بن يسار مرفوعا: \" كان يصافح النساء\nمن تحت الثوب \". قلت: وهذا إسناد ضعيف جدا، عتاب هذا ضعفه الفلاس جدا.\nوقال ابن حبان: \" كان ممن ينفرد عن الثقات بما لا يشبه حديث الأثبات على قلته\n، فلا يحتج به \". والمضاء هذا أورده ابن أبي حاتم (٤ / ١ / ٤٠٣) بهذه\nالرواية له وعنه، ولم يذكر فيه جرحا ولا تعديلا.","vol":"4","page":337},{"text":"والحسن هو البصري، وكان مدلسا. والحديث قال الهيثمي في \" المجمع \" (٦ / ٣٩): \" رواه الطبراني\nفي \" الكبير \" و\" الأوسط \"، وفيه عتاب بن حرب، وهو ضعيف \"، وبيض له\nالمناوي فلم يتكلم على إسناده بشيء! لكنه قوله: \" لا أصافح النساء \". صحيح\n، له شواهد في \" عبد الرزاق \" (٢٠٦٨٥) وغيره، فانظر \" الصحيحة \" (٥٢٩)\n<span data-type=\"title\" id=toc-1869>١٨٥٩ </span>- \" أحب شيء إلى الله تعالى الغرباء، قيل: ومن الغرباء؟ قال: الفرارون\nبدينهم، يبعهثم الله يوم القيامة مع عيسى ابن مريم ﵉ \".\nضعيف. أخرجه أبو نعيم في \" الحلية \" (١ / ٢٥) وعنه الديلمي (١ / ١ / ٨٦) من طريق سفيان بن وكيع: حدثنا عبد الله بن رجاء عن ابن جريج عن ابن أبي\nمليكة عن عبد الله بن عمرو قال: قال رسول الله ﷺ: فذكره\n. قلت: وهذا إسناد ضعيف، سفيان بن وكيع قال الذهبي عنه في \" الضعفاء \": \"\nقال أبو زرعة: كان متهما بالكذب \". وقال الحافظ في \" التقريب \": \" كان\nصدوقا، إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح، فلم يقبل\n، فسقط حديثه \". وابن جريج مدلس، وقد عنعنه. وعبد الله بن رجاء هو المكي\nأبو عمران البصري، وهو ثقة.","vol":"4","page":338},{"text":"<span data-type=\"title\" id=toc-1870>١٨٦٠ </span>- \" الصبر والاحتساب هن عتق الرقاب، ويدخل الله صاحبهن الجنة بغير حساب \".\nضعيف جدا.\nرواه الطبراني (١ / ٣٢٦ / ١ - ٢) عن سليمان بن سلمة الخبائري\n: حدثنا بقية عن عيسى بن إبراهيم عن موسى بن أبي حبيب عن الحكم بن عمير\nمرفوعا.","vol":"4","page":338},{"text":"قلت: وهذا إسناد ضعيف جدا، الخبائري وعيسى بن إبراهيم، وهو\nالهاشمي متروكان، وبينهما بقية، وهو مدلس، وقد عنعنه. ثم روى الطبراني\nبهذا الإسناد عن الحكم بن عمير مرفوعا بلفظ: \" أحب الأعمال إلى الله ﷿\n، من أطعم مسكينا من جوع، أووضع عنه مغرما، أوكشف عنه كربا \". ضعيف جدا\n، وقد سبق بيانه آنفا.\n<span data-type=\"title\" id=toc-1871>١٨٦١ </span>- \" ألا أخبركم بخياركم؟ الذين إذا رؤوا ذكر الله، أفلا أخبركم بشراركم\n؟ المشاؤون بالنميمة، المفسدون بين الأحبة، الباغون للبرآء العنت \".\nضعيف.\nأخرجه البخاري في \" الأدب المفرد \" (٤٨) وأحمد في \" المسند \" (٦ / ٤٥٩) عن عبد الله بن عثمان بن خثيم عن شهر بن حوشب عن أسماء بنت يزيد\nمرفوعا. وهذا سند ضعيف، رجاله كلهم ثقات، غير شهر بن حوشب، وهو صدوق،\nكثير الإرسال والأوهام كما في \" التقريب \". وقال شيخه العراقي في \" تخريج\nالإحياء \" (٢ / ١٦٢): \" رواه أحمد من حديث أسماء بنت يزيد بسند ضعيف \".\nورواه ابن أبي شيبة وابن أبي الدنيا عن شهر كما في \" الترغيب \" (٣ / ٢٩٥) .\nوروى ابن ماجة (٢ / ٥٢٨) الشطر الأول منه. وهذا القدر له شاهد مخرج في\n\" الصحيحة \" (١٦٤٦ و١٧٣٣) . وقد اضطرب شهر في إسناده، فمرة يرويه عن أسماء\nهذه، ومرة عن عبد الرحمن بن غنم بلفظ: \" خيار عباد الله ... \". كما يأتي.\nقال المنذري: \" ورواه الطبراني من حديث عبادة عن النبي ﷺ،\nوابن أبي الدنيا في كتاب","vol":"4","page":339},{"text":"\" الصمت \" عن أبي هريرة عن النبي ﷺ\n، وحديث عبد الرحمن أصح، وقد قيل: إن له صحبة \". ولفظ حديث ابن غنم: \"\nخيار عباد الله الذين إذا رؤوا ذكر الله، وشرار عباد الله المشاؤون بالنميمة\n، المفرقون بين الأحبة، الباغون البرآء العنت \". أخرجه أحمد (٤ / ٢٢٧)\nوابن منده في \" المعرفة \" (ق ٢٧ / ١) عن ابن أبي الحسين عن شهر بن حوشب عن عبد\nالرحمن بن غنم يبلغ به النبي ﷺ. وهذا سند ضعيف لضعف شهر،\nوبقية رجال السند ثقات رجال الستة. وللحديث شاهد من حديث أبي هريرة مخرج في\n\" الروض \" (١٠٨٤) وفي \" غاية المرام \" (٤٣٤) من رواية ابن أبي الدنيا في\n\" الصمت \"، وقلت هناك في آخر تخريج هذا الحديث: \" فلعل الحديث بهذا الشاهد\nيصير حسنا. والله أعلم \".\n<span data-type=\"title\" id=toc-1872>١٨٦٢ </span>- \" من وقر صاحب بدعة فقد أعان على هدم الإسلام \".\nضعيف.\nرواه ابن عدي (٩٠ / ١) وأبو عثمان النجيرمي في \" الفوائد \" (٣٦\n/ ٢) وابن عساكر (٤ / ٣٢٢ / ٢ - ١٤ / ١٢٤ / ١) عن الحسن بن يحيى الخشني عن\nهشام بن عروة عن أبيه عن عائشة مرفوعا. ومن هذا الوجه رواه الهروي (٩٩ / ١) وابن حبان في \" الضعفاء \" (١ / ٢٣٥)، وقال في الخشني: \" منكر الحديث\nجدا، يروي عن الثقات ما لا أصل له، والحديث باطل موضوع \". قلت: وهذا سند\nضعيف جدا، الحسن بن يحيى هذا متروك كما قال الدارقطني وغيره، وقد روى\nأحاديث موضوعة سبق ذكر بعضها، فانظر الحديث رقم (١٩٩) . وهذا الحديث من\nجملة أحاديث أوردها ابن عدي في \" الكامل \" (٩٠ / ١) في ترجمة الخشني، ثم قال\n: \" وهي أنكر ما رأيت له، وهذا لا يعرف إلا به \". هذا كل ما جرح به ابن عدي\nهذا الحديث، وهو وإن كان ليس بالأمر الهين، فهو لا","vol":"4","page":340},{"text":"يطابق ما حكاه ابن الجوزي عنه في \" الموضوعات \"، فقد ساق الحديث من طريق ابن عدي، ثم قال (١ / ٢٧١): \" قال ابن عدي: موضوع، الخشني يروي عن الثقات ما لا أصل له، وإنما\nيعرف نحوهذا من قول الفضيل \". فلعل ابن عدي ذكر هذا في مكان أوكتاب آخر.\nوالله أعلم. وقد تعقبه السيوطي بأقوال حكاها عن بعض الأئمة لا تخرج عن كون\nالرجل ضعيفا لسوء حفظه، وهذا لا ينافي الضعف الشديد الذي تبين لغيرهم ممن\nحكينا أقوالهم فيه وغيرهم، ولذلك فهو تعقب لا طائل تحته. ثم قال السيوطي:\n\" وقد توبع على هذا الحديث فأخرجه ابن عساكر في \" تاريخه \" (٨ / ٥٠٠ / ٢):\nأنبأنا أبو بكر محمد بن عبد الباقي أنبأنا الحسن بن علي أنبأنا أبو بكر محمد بن\nعبيد الله بن الشخير أخبرنا أبو الفضل العباس بن يوسف الشكلي حدثنا أحمد بن\nسفيان حدثنا يحيى بن بكير حدثنا الليث بن سعد عن هشام بن عروة به. وهذه\nمتابعة قوية \". قلت: لا شك في قوة هذه المتابعة، لأن الليث بن سعد إمام جليل\nلا يسأل عن مثله، لكن ينبغي النظر في صحة السند إليه، ولقد بحثت عن تراجم\nرجاله وأحوالهم واحدا بعد واحد، فلم أجد فيهم ما يمكن إعلال السند به إلا أن\nيكون العباس بن يوسف هذا، وقد ترجمه الخطيب في \" تاريخه \" (١٢ / ١٥٣ - ١٥٤)\n، ثم ابن عساكر (٨ / ٥٠٠ / ٢) وذكرا عنه رواة كثيرين، ولم يذكرا فيه جرحا\nولا تعديلا، اللهم إلا قول الخطيب: \" وكان صالحا متنسكا \". وما أعتقد أن\nهذه العبارة تفيد توثيق الرجل في الرواية، إذ لا تلازم بين كون الرجل صالحا\nمتنسكا، وبين كونه ثقة ضابطا، فكم في الصالحين من ضعفاء ومتروكين، كما هو\nمعروف لدى من له عناية بهذا العلم الشريف، ولهذا فإن القلب لم يطمئن لصحة هذا\nالسند، ولاسيما أن السيوطي نفسه قد نص في مقدمة كتابه \" الجامع الكبير \"، أن\nكل ما عزاه للعقيلي وابن عدي والخطيب وابن عساكر، وللحكيم الترمذي في \"\nنوادر الأصول \"، أو","vol":"4","page":341},{"text":"للحاكم في \" تاريخه \"، أولابن النجار في \" تاريخه \"، أو\nللديلمي في \" مسند الفردوس \" ; فهو ضعيف. وأما سائر رجال السند فثقات كلهم\n، فالذين فوق العباس هذا من رجال \" التهذيب \" وأما ابن الشخير فترجمه الخطيب (\n٢ / ٣٣٣) وقال: \" كان صدوقا \". وأما الحسن بن علي فهو أبو محمد الجوهري\nترجمه الخطيب أيضا (٧ / ٣٩٣) وقال: \" كتبنا عنه، وكان ثقة أمينا كثير\nالسماع \". وأما محمد بن عبد الباقي فترجمه ابن عساكر (١٥ / ٢٩٣ / ١ - ٢٩٥ /\n١) لكن ورقتان منها بياض! وله ترجمة طيبة في \" اللسان \" (٥ / ٢٤١ - ٢٤٣) .\nثم رأيت الحديث في \" ذم الكلام \" للهروي (٩٩ / ١) من طريق آخر عن ابن الشخير\nبه. فالعلة شيخه العباس بن يوسف الشكلي، والله أعلم. ثم الحديث أورده ابن\nالجوزي من طرق أخرى واهية منها عن أبي نعيم في \" الحلية \" (٥ / ٢١٨) عن أحمد\nبن معاوية بن بكر: حدثنا عيسى بن يونس عن ثور بن يزيد عن خالد بن معدان عن عبد\nالله بن بسر مرفوعا. وقال: \" غريب من حديث خالد تفرد به عيسى عن ثور \".\nقلت: لكن أحمد هذا قال ابن الجوزي: \" حدث بالأباطيل \". وهو أخذه عن ابن عدي\nوتمام كلامه: \" وكان يسرق الحديث \". ثم رواه أبو نعيم (٦ / ٩٧) وابن\nعساكر (٩ / ٢٤٧ / ١) ويوسف بن عبد الهادي في \" جمع الجيوش والدساكر على ابن\nعساكر \" (٩ / ١) من طريقين عن بقية بن الوليد عن - وفي \" الحلية \" وابن\nعساكر: حدثنا - ثور عن خالد عن معاذ مرفوعا به. وكذلك رواه الطبراني في\n\" المعجم الكبير \" (٢٠ / ٩٦ / ١٨٨) . وقال أبو نعيم:","vol":"4","page":342},{"text":"\" كذا رواه بقية\n، فقال: عن معاذ، ورواه عيسى بن يونس عن ثور عن خالد عن عبد الله بن بسر\nمثله \". يعني الرواية التي قبلها، وقد عرفت سقوطها، فلا تنهض لمعارضة هذه\nالرواية ورجالها ثقات، لولا ما يخشى من تدليس بقية، ولكنه قد صرح بالتحديث\nعند من ذكرنا، وكذلك رواه الحسن بن سفيان في \" مسنده \" كما في \" اللآلىء \" (\nص ١٥١) وعنه رواه أبو نعيم، فإذا كان سماع بقية له من ثور محفوظا، فالسند\nقوي لوسلم من الانقطاع بين خالد ومعاذ، وقد غفل عنه في \" المجمع \" (١ /\n١٨٨)، فأعله بضعف بقية فقط!! وعزاه في \" الجامعين \" لـ (طب) عن عبد الله\nبن بسر، وأظنه وهما. وأما قول ابن عبد الهادي عقبه: \" إسناد جيد \". فليس\nبجيد بالنظر لطريقه الذي عنعن فيه بقية مع الانقطاع المشار إليه. ثم قال ابن\nعبد الهادي: \" وروي من طرق عديدة مرسلا عن إبراهيم بن ميسرة ومحمد بن مسلم\nوابن عيينة وغيرهم \". قلت: وقد رواه اللالكائي في \" شرح أصول السنة \" (١ /\n٣٥ / ١) عن ابن ميسرة موقوفا عليه. ورواه ابن الأعرابي في \" المعجم \" (١٩٣\n/ ٢) عن الحسن موقوفا. لكن فيه داود بن المحبر وهو كذاب.\n<span data-type=\"title\" id=toc-1873>١٨٦٣ </span>- \" احتجموا لخمس عشرة أولسبع عشرة أوتسع عشرة أوإحدى وعشرين، لا يتبيغ بكم\nالدم فيقتلكم \".\nضعيف.\nرواه ابن جرير في \" تهذيب الآثار \" (٢ / ١١٦) والبزار (٣٠٢٣ -\nكشف الأستار) والطبراني (٣ / ١٠٨ / ٢) والجرجاني (٢٨٦) عن يعقوب القمي\nعن ليث عن مجاهد عن ابن عباس مرفوعا.","vol":"4","page":343},{"text":"قلت: وهذا إسناد ضعيف، ليث هو ابن\nأبي سليم، وهو ضعيف لسوء حفظه واختلاطه. ويعقوب القمي، وهو ابن عبد الله\nصدوق يهم كما في \" التقريب \". وإنما يصح الحديث من رواية أنس من فعله صلى\nالله عليه وسلم دون قوله: \" لا يتبيغ \". وهو مخرج في \" الصحيحة \" (٩٠٨)\nومن قوله نحوه دون: (التبيغ)، فانظر رقم (١٨٤٧) ومن حديث أبي هريرة نحوه\nرقم (٦٢٢) وليس فيها كلها قوله: \" لخمس عشرة \"، لكن جملة (التبيغ) قد\nجاءت من طريق أخرى بلفظ: \" إذا هاج بأحدكم الدم ... \". خرجته في \" الصحيحة\n\" برقم (٢٧٤٧) . وقد رواه البزار من طريق الليث أيضا كما في \" المجمع \" (٥\n/ ٩٣) وفاته أنه في \" كبير \" الطبراني فلم يعزه إليه، وقلده السيوطي في\n\" الجامع \" فلم يعزه إلا للبزار وأبي نعيم في \" الطب \"! وله شاهد قاصر\n، يرويه ابن ماجة، ولكنه واه، ولفظه: \" من أراد الحجامة فليتحر سبعة عشر\nأوتسعة عشر أوإحدى وعشرين ولا يتبيغ بأحدكم الدم فيقتله \".\n<span data-type=\"title\" id=toc-1874>١٨٦٤ </span>- \" من أراد الحجامة فليتحر سبعة عشر أوتسعة عشر أوإحدى وعشرين ولا يتبيغ\nبأحدكم الدم فيقتله \".\nضعيف جدا.\nقال ابن ماجة (٢ / ٣٥١): حدثنا سويد بن سعيد حدثنا عثمان بن\nمطر عن زكريا بن ميسرة عن النهاس بن قهم عن أنس بن مالك أن رسول الله صلى\nالله عليه وسلم قال: فذكره. قلت: وهذا إسناد ضعيف جدا كل من دون أنس ضعيف\n، وبعضهم أشد ضعفا من بعض. الأول: النهاس بن قهم. قال الذهبي في \" الضعفاء\n\": \" تركه القطان، وضعفه النسائي \".","vol":"4","page":344},{"text":"وقال الحافظ في \" التقريب \": \" ضعيف\n\". الثاني: زكريا بن ميسرة، قال الحافظ: \" مستور \". الثالث: عثمان بن مطر\n، قال الذهبي: \" ضعفوه \". وقال الحافظ: \" ضعيف \". الرابع: سويد بن سعيد\n. قال الذهبي: \" قال أحمد: متروك الحديث. وقال ابن معين: كذاب، وقال\nالنسائي: ليس بثقة. وقال البخاري: كان قد عمي فلقن ما ليس من حديثه. وقال\nأبو حاتم: صدوق كثير التدليس. وقال الدارقطني: ثقة، غير أنه كبر، فربما\nقرىء عليه حديث فيه النكارة فيجيزه \". وقال الحافظ: \" صدوق في نفسه، إلا\nأنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول \". ومن هذا\nالبيان تعلم أن اقتصار البوصيري في \" الزوائد \" على إعلال الحديث بالنهاس فقط،\nقصور شديد. وقوله: \" رواه الشيخان وأبو داود والترمذي من حديث أنس أيضا\n، كما رواه ابن ماجة خلا قوله: \" يتبيغ بأحدكم \" إلى آخره. ورواه البزار في\n\" مسنده \" من حديث ابن عباس، كما رواه ابن ماجة. ورواه الحاكم في \" المستدرك\n\" من طريق معاذ عن أنس، وقال: صحيح على شرط الشيخين \". فيه أمور:","vol":"4","page":345},{"text":"أولا: أنه لم يخرجه الشيخان عن أنس أصلا. ثانيا: أنه عن أنس من فعله صلى الله\nعليه وسلم كما سبق التنبيه عليه في الحديث الذي قبله. ثالثا: أني لم أره في\n\" المستدرك \" إلا من فعله ﷺ، وهو الذي ذكرت فيما قبله أنه\nمخرج في \" الصحيحة \" (٩٠٨) . والله أعلم. قلت: لكن الحديث الذي قبله\nبمعناه، فينجوبه من الضعف الشديد الذي دل عليه إسناده، لكن قوله: \" لخمس\nعشرة \" منكر، لتفرد الضعيف به كما تقدم، والله أعلم.\n<span data-type=\"title\" id=toc-1875>١٨٦٥ </span>- \" سيد بنى دارا، واتخذ مأدبة، وبعث داعيا، فالسيد الجبار، والمأدبة القرآن، والدار الجنة، والداعي أنا، فأنا اسمي في القرآن محمد، وفي الإنجيل أحمد، وفي التوراة أحيد، وإنما سميت أحيد لأني أحيد عن أمتي نار جهنم، وأحبوا العرب بكل قلوبكم \".\nموضوع.\nرواه ابن عدي (١٦ / ٢) عن إسحاق بن بشر الخراساني حدثنا ابن جريج\nعن عطاء عن ابن عباس مرفوعا، وقال: \" إسحاق روى عن ابن جريج والثوري\nوغيرهما ما لا يرويه غيره، وأحاديثه غير محفوظة كلها، وهي منكرة، إما\nإسنادا أومتنا لا يتابعه أحد عليه \". وقال الذهبي: \" تركوه، وكذبه علي بن\nالمديني والدارقطني، وقال ابن حبان: لا يحل حديثه إلا على جهة التعجب. قلت\n: يروي العظائم عن ابن إسحاق وابن جريج والثوري \". قلت: والجملة الأخيرة\nمنه جاءت في الحديث المتقدم برقم (١٨٣٨) .","vol":"4","page":346},{"text":"<span data-type=\"title\" id=toc-1876>١٨٦٦ </span>- \" من لا حياء له فلا غيبة له \".\nضعيف جدا.\nرواه ابن عساكر (١٥ / ٣٠٦ / ١) من طريق أبي بكر الخرائطي:\nحدثنا محمد بن عبد الرحمن السراج الرقي: حدثنا سليمان بن عبد الرحمن بن شرحبيل\nحدثنا الحكم بن يعلى بن عطاء المحاربي حدثنا عبد الله بن وهب عن ابن جريج عن","vol":"4","page":346},{"text":"عطاء [عن] ابن عباس مرفوعا. قلت: وهذا سند ضعيف جدا، ابن جريج مدلس\nوقد عنعنه. والحكم بن يعلى، قال أبو حاتم: \" متروك الحديث منكر الحديث \".\nوقال أبو زرعة: \" ضعيف الحديث منكر الحديث \". كما في \" الجرح والتعديل \" (\n١ / ٢ / ١٣٠ - ١٣١) . وقال البخاري في \" التاريخ الكبير \": \" قال لي سليمان\nبن عبد الرحمن (يعني الراوي لهذا الحديث عنه): عنده عجائب، منكر الحديث\n، ذاهب، تركت أنا حديثه \". كذا في \" اللسان \". والحديث أورده السيوطي في\n\" الجامع \" من رواية الخرائطي في \" مساوىء الأخلاق \" وابن عساكر عن ابن عباس.\nوبيض له المناوي!\n<span data-type=\"title\" id=toc-1877>١٨٦٧ </span>- \" كان يحتجم على هامته وبين كتفيه، ويقول: من أهراق من هذه الدماء فلا يضره\nأن لا يتداوى بشيء لشيء \".\nضعيف.\nأخرجه أبو داود (٢ / ١٥١) وابن ماجة (٢ / ٣٥١) عن الوليد بن\nمسلم: حدثنا ابن ثوبان عن أبيه عن أبي كبشة الأنماري مرفوعا. وهذا إسناد\nحسن لولا ما فيه من الانقطاع، فإن ابن ثوبان هو عبد الرحمن بن ثابت ابن ثوبان\nالعنسي الدمشقي. لم يذكروا لأبيه سماعا من أحد من الصحابة وقد ذكره ابن حبان\nفي أتباع التابعين من \" الثقات \" (٦ / ١٢٥) وكذا قال في \" التقريب \": \" إنه\nثقة من السادسة \". يعني من الطبقة التي لم يثبت لهم لقاء أحد من الصحابة. كما\nصرح بذلك في المقدمة. وكأن المناوي لم يتنبه لهذه العلة، فحسن إسناده في\n\" التيسير \"، وقد كنت أوردته في \" صحيح الجامع \"، فلا أدري أكان ذلك عن وهم\n، أم لشاهد لا يحضرني الآن، غير جملة: (بين كتفيه)، فلها شاهد مخرج في\n\" الصحيحة \" (٩٠٨) .","vol":"4","page":347},{"text":"<span data-type=\"title\" id=toc-1878>١٨٦٨ </span>- \" حبك الشيء يعمي ويصم \".\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (٢ / ١ / ١٥٧) وأبو داود (\n٥١٣٠) وأحمد (٥ / ١٩٤ و٦ / ٦٥٠) وعبد بن حميد في \" المنتخب من المسند \" (\nق ٢٨ / ١) والدولابي في \" الكنى \" (١ / ١٠١) وابن عدي في \" الكامل \" (ق\n٣٧ / ٢) والقضاعي في \" مسند الشهاب \" (١٢ / ١) وأبو بكر الكلاباذي في \"\nمفتاح المعاني \" (ق ١٩٣ / ١) وابن عساكر في \" تاريخ دمشق \" (٥ / ١٧٨ / ٢\nو٣ / ٢٤٩ / ٢) وابن الجوزي في \" ذم الهو ى \" (ص ٢٠) من طريق الخرائطي عن أبي\nبكر بن أبي مريم عن خالد بن محمد عن بلال بن أبي الدرداء عن أبي الدرداء عن\nالنبي ﷺ.. فذكره. قلت: وهذا إسناد ضعيف، من أجل أبي بكر\nهذا، فإنه كان اختلط مع سوء حفظ، وقد اختلفوا عليه في إسناده، فرواه جماعة\nعنه هكذا مرفوعا، ورواه بعضهم عنه موقوفا. فقال أحمد عقب الحديث: \"\nوحدثناه أبو اليمان لم يرفعه \". وقال البخاري عقبه أيضا: \" وقال الوليد: عن\nأبي بكر عن بلال عن أبي الدرداء عن النبي ﷺ \". فأسقط من\nالسند خالد بن محمد، وهو الثقفي. وأبو بكر مع ضعفه المذكور، قد خولف في\nرفعه. فرواه حريز بن عثمان عن بلال بن أبي الدرداء عن أبي الدرداء قال: فذكره\nموقوفا عليه. وتابعه أم الدرداء عن أبي الدرداء به. أخرجه البخاري في\n\" التاريخ \"، فقال: \" وقال سعيد بن أبي أيوب عن حميد بن مسلم سمع أم الدرداء\n\". وقد وصله البخاري، وعنه ابن عساكر في ترجمة حميد هذا (٥ / ١٧٨ / ٢)\nولم يذكر فيه جرحا ولا تعديلا، وكذلك صنع ابن أبي حاتم في كتابه (١ / ٢ / ٢٢٩) . وفي سند الموقوف قبله بكر بن فرقد أبو أمية التميمي، ولم أجد من ترجمه.","vol":"4","page":348},{"text":"وعلى كل حال فالموقوف أقوى من المرفوع، ولهذا قال السيوطي في \"\nالدرر \" كأصله: \" الوقف أشبه \". كما نقله المناوي في \" الفيض \". نعم قد رواه\nعبد الله بن هانىء مرفوعا، فقال: أخبرنا أبي أخبرنا إبراهيم بن أبي عبلة عن\nبلال بن أبي الدرداء به مرفوع. أخرجه ابن عساكر (١٧ / ٢٠٩ / ٢) . لكن ابن\nهانىء هذا قال الذهبي: \" اتهم بالكذب \". وعزاه في \" الجامع الكبير \" (٢ / ١٣) لابن عساكر عن أبي حنيفة عن عبد الله بن أنيس، والخرائطي في \" اعتلال\nالقلوب \" عن أبي برزة الأسلمي.\n<span data-type=\"title\" id=toc-1879>١٨٦٩ </span>- \" أحد جبل يحبنا ونحبه، فإذا أحببتموه فكلوا من شجره، ولومن عضاهه \".\nضعيف.\nرواه ابن شبة في \" تاريخ المدينة \" (١ / ٨٤) عن سفيان بن حمزة،\nوالطبراني في \" الأوسط \" (١ / ١٠٣ / ٢ - مصورة الجامعة) عن عبد العزيز بن محمد\nالدراوردي عن كثير بن زيد عن عبد الله بن تمام مولى أم حبيبة عن زينب بنت نبيط\nعن أنس بن مالك مرفوعا، وقال: \" لم يروعن زينب إلا بهذا الإسناد تفرد\nبه الدراوردي \". قلت: وهو ثقة، لكن قد تابعه ابن حمزة كما ترى، فالعلة من\nابن تمام هذا فقد أورده ابن أبي حاتم (٢ / ٢ / ١٩) بهذه الرواية ولم يذكر\nفيه جرحا، وأما الهيثمي فأعله بغيره فقال (٤ / ١٤): \" رواه الطبراني في \"\nالأوسط \" وفيه كثير بن زيد، وثقه أحمد وغيره، وفيه كلام \". وأقره\nالمناوي! وإنما العلة من شيخ كثير كما ذكرنا. ثم رواه ابن شبة عن عبد العزيز\nعن ابن سمعان عن عبد الله بن محمد بن عبيد عن زينب بنت نبيط به.","vol":"4","page":349},{"text":"وهذا إسناد\nواه بمرة، عبد العزيز وهو ابن عمران المدني متروك، ومثله بل وأسوأ منه ابن\nسمعان، واسمه عبد الله بن زياد اتهمه بالكذب أبو داود وغيره. وشيخه ابن\nعبيد لم أعرفه. وقد تقدمت أحاديث أخرى في (أحد) وهذه أرقامها: (١٦١٨\nو١٨١٩) وراجع التنبيه المذكور في آخر الكلام على الحديث الأول.\n<span data-type=\"title\" id=toc-1880>١٨٧٠ </span>- \" أحذركم من سبع فتن تكون بعدي: فتنة تقبل من المدينة وفتنة في مكة وفتنة تقبل من اليمن وفتنة تقبل من الشام وفتنة تقبل من المشرق وفتنة تقبل من المغرب وفتنة من بطن الشام، وهي السفياني \".\nضعيف جدا.\nأخرجه الحاكم (٤ / ٤٦٨) من طريق نعيم بن حماد: حدثنا يحيى بن\nسعيد حدثنا الوليد بن عياش أخوأبي بكر بن عياش عن إبراهيم عن علقمة قال: قال\nابن مسعود ﵁: قال لنا رسول الله ﷺ: فذكره.\nقال: \" فقال ابن مسعود: منكم من يدرك أولها، ومن هذه الأمة من يدرك آخرها.\nقال الوليد بن عياش: فكانت فتنة المدينة من قبل طلحة الزبير، وفتنة مكة فتنة\nعبد الله بن الزبير، وفتنة الشام من قبل بني أمية، وفتنة المشرق من قبل\nهؤلاء \". وقال الحاكم: \" صحيح الإسناد \". ورده الذهبي بقوله: \" قلت: هذا\nمن أوابد نعيم \". أي: من غرائبه وعجائبه. قلت: هو متهم بالكذب، فالحديث\nضعيف جدا كما يشعر بذلك قول الذهبي هذا.","vol":"4","page":350},{"text":"<span data-type=\"title\" id=toc-1881>١٨٧١ </span>- \" احذروا البغي فإنه ليس من عقوبة هي أحضر من عقوبة البغي \".\nضعيف جدا.\nرواه ابن أبي الدنيا في \" ذم البغي \" (٣١ / ١ - ٢) عن أبي\nإسحاق عن الحارث عن علي مرفوعا.","vol":"4","page":350},{"text":"قلت: وهذا إسناد ضعيف جدا، الحارث هو\nالأعور، وهو ضعيف جدا، كما تقدم مرارا. والحديث عزاه السيوطي لابن عدي\nوابن النجار عن علي، وبيض له المناوي فلم يتكلم على إسناده بشيء.\n<span data-type=\"title\" id=toc-1882>١٨٧٢ </span>- \" احذروا كل مسكر، فإن كل مسكر حرام \".\nضعيف.\nرواه ابن عساكر (٨ / ٤٢ / ١) عن شعيب بن رزيق عن عطاء الخراساني\nعن إبراهيم النخعي عن عبد الله بن بريدة الأسلمي عن أبيه مرفوعا. قلت:\nوهذا إسناد ضعيف: عطاء هو ابن أبي مسلم أبو عثمان الخراساني قال الحافظ:\n\" صدوق يهم كثيرا، ويرسل ويدلس \". قلت: وقد عنعنه. وشعيب بن رزيق هو\nالشامي أبو شيبة المقدسي، قال الحافظ: \" صدوق يخطىء \". والحديث عزاه في \"\nالجامع الكبير \" (٩٣ / ٦٧٥) للطبراني في \" الأوسط \" أيضا، وكذا في \" الفتح\nالكبير \" ولم أره فيه بعد البحث عنه مع العلم أن في النسخة خرما لكن لم يورده\nالهيثمي في \" مجمع الزوائد \" والله أعلم. (تنبيه): وقع في مخطوطة (ابن\nعساكر): (منكر) في الموضعين، وعليهما حرف التضبيب (صـ) إشارة من الناسخ\nإلى أنه وجدها كذلك في أصله. والشطر الثاني من الحديث صحيح من طرق مخرجة في\n\" الإرواء \" (٢٣٧٣) وغيره.","vol":"4","page":351},{"text":"<span data-type=\"title\" id=toc-1883>١٨٧٣ </span>- \" أحسنوا إذا وليتم واعفوا عما ملكتم \".\nموضوع.\nرواه القضاعي (٦٠ / ١) والديلمي (١ / ١ / ٢٥) عن إسماعيل بن\nيحيى قال: أخبرنا مسعر عن عطية عن أبي سعيد مرفوعا.","vol":"4","page":351},{"text":"قلت: وهذا إسناد موضوع آفته إسماعيل بن يحيى، وهو كذاب وضاع، وعطية وهو العوفي ضعيف مدلس.\nوالحديث عزاه السيوطي للخرائطي في \" مكارم الأخلاق \" عن أبي سعيد، وقال\nالمناوي: \" وكذا رواه الديلمي وغيره، وفيه ضعف \". كذا قال، ولست أدري\nإذا كان عند الخرائطي من غير طريق إسماعيل هذا، أوهو لم يتنبه له.\n<span data-type=\"title\" id=toc-1884>١٨٧٤ </span>- \" من أصبح وهمه التقوى ثم أصاب فيما بين ذلك ذنبا، غفر الله له \".\nموضوع.\nرواه ابن عساكر (١٥ / ٣٢٠ / ١) عن أبي الحسام محمد بن عبد الواحد\nابن محمد الكسائي الطبري: حدثنا أبو عبد الله الحسين بن أحمد الأسدي الطبري:\nأنبأنا أبو نعيم عبد الملك بن محمد بن عدي الإستراباذي: حدثنا أبو الحسن أحمد\nبن الحسن بن أبان المصري الأيلي حدثنا محمد بن عبد الله الأنصاري حدثنا أبو\nعامر بن يسار - بعبادان -: حدثنا يحيى بن أبي كثير عن عكرمة عن ابن عباس\nمرفوعا. أورده في ترجمة أبي الحسام هذا وساق له هذا الحديث ولم يذكر فيه\nجرحا ولا تعديلا. وآفة الحديث أحمد بن الحسن هذا، قال ابن حبان: \" كذاب\nدجال يضع الحديث على الثقات \". وقال الدارقطني: \" حدثونا عنه وهو كذاب \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر هذه وبيض له المناوي\nفي \" الفيض \"! وأما في \" التيسير \" فقال: \" ضعيف \"!","vol":"4","page":352},{"text":"قلت: ومن الظاهر أنه\nلم يقف على علته الموجبة الحكم عليه بالوضع كما رأيت، وإنما جرى في تضعيفه\nعلى الجادة المعروفة فيما رواه ابن عساكر وحده!\n<span data-type=\"title\" id=toc-1885>١٨٧٥ </span>- \" من أصبح لا ينوي ظلم أحد غفر الله له ما جنى \".\nضعيف جدا.\nرواه أبو حفص الكتاني في \" جزء من حديثه \" (١٤٢ / ٢): حدثنا\nأبو نصر حبشون بن موسى الخلال حدثنا عبد الله بن أيوب حدثنا داود بن المحبر\nحدثنا هياج بن بسطام عن إسحاق بن مرة عن أنس بن مالك مرفوعا. ورواه ابن\nالأعرابي في \" معجمه \" (١٩١ / ٢): أخبرنا عبد الله بن أيوب به. ومن طريق\nابن الأعرابي رواه القضاعي (٣٦ / ١) ورواه الخطيب في \" تاريخه \" (٣ / ٣٢٥)\nمن طريق محمد بن مصعب عن الهياج بن بسطام به. وهذا سند ضعيف جدا، إسحاق بن\nمرة، قال أبو الفتح الأزدي: \" متروك الحديث \". وهياج بن بسطام متروك الحديث\nأيضا كما قال أحمد وغيره. لكنه قد توبع فأخرجه الأزدي من طريق عيينة بن عبد\nالرحمن عن إسحاق بن مرة به. لكن قال الحافظ في \" اللسان \": \" وعيينة ضعيف\nجدا \".","vol":"4","page":353},{"text":"<span data-type=\"title\" id=toc-1886>١٨٧٦ </span>- \" من أصبح لا يهم بظلم أحد غفر له ما اجترم \".\nضعيف جدا.\nرواه ابن عساكر (١٥ / ٢٤٠ / ١) عن بقية بن الوليد عن عمار بن\nعبد الملك عن أبي بسطام عن أنس بن مالك مرفوعا. قلت: وهذا سند ضعيف جدا\n، عمار هذا قال الذهبي: \" أتى بعجائب، قال الأزدي: متروك الحديث \". وساق\nله الأزدي هذا الحديث.","vol":"4","page":353},{"text":"وبقية مدلس وقد عنعنه. والحديث أورده السيوطي في\n\" الجامع \" من رواية ابن عساكر عن أنس ورمز له في بعض النسخ بالضعف، وأما\nالمناوي فقال في \" الفيض \": \" إنه رمز لحسنه \". وهذا لا وجه له ألبتة.\nوأما في \" التيسير \" فجرى على الجادة فقال: \" وإسناده ضعيف \"! ثم ذكر أن ابن\nعساكر رواه في \" تاريخه \" من طريق عيينة بن عبد الرحمن عن إسحاق بن مرة عن أنس\n. قلت: وهذه طريق أخرى غير ما قبلها، وقد أخرجها الأزدي كما ذكرته فيما\nتقدم آنفا، فلا أدري إذا كان ابن عساكر رواه من هذا الوجه أيضا أم هو سهو من\nالمناوي؟ .\n<span data-type=\"title\" id=toc-1887>١٨٧٧ </span>- \" ما صيد من صيد، ولا قطع من شجر إلا بتضييعه التسبيح \".\nموضوع.\nرواه أبو نعيم (٧ / ٢٤٠) من طريق محمد بن عبد الرحمن القشيري:\nحدثنا مسعر عن سعيد بن أبي سعيد عن أبيه عن أبي هريرة مرفوعا. وقال: \"\nغريب تفرد به القشيري \". قلت: وهو كذاب كما قال الذهبي وغيره، ومع ذلك\nأورد السيوطي هذا الحديث في \" الجامع الصغير \"! وتعقبه المناوي بقول الذهبي\nالمذكور، ثم قال: \" وبه يعرف أن رمز المصنف لحسنه غير صواب \". قلت: وقد\nوجدت له شاهدا من حديث أبي بكر الصديق، أخرجه ابن عساكر (٦ / ١٤٩ / ٢) عن\nأبي علي الحسين بن جبر بن حيوة بن يعيش بن الموفق بن أبي النعمان الطائي الحمصي\n- بحمص -: حدثنا أبو القاسم عبد الرحمن بن يحيى بن أبي النقاش أخبرنا","vol":"4","page":354},{"text":"عبد الله\nبن عبد الجبار الخبائري: أنبأنا الحكم بن عبد الله بن خطاف حدثنا الزهري عن\nأبي واقد بن حبيب قال: بينا أنا عند أبي بكر إذ أتي بغراب، فلما رآه بجناحين\n، حمد الله ثم قال: فذكره مرفوعا. ثم قال: \" هذا حديث منكر، والحكم بن عبد\nالله بن خطاف ضعيف، والخبائري ضعيف، والرجلان اللذان قبلهما حمصيان مجهولان\n\". قلت: الخبائري عبد الله بن عبد الجبار، لم أجد من سبق ابن عساكر إلى\nتضعيفه، بل قال أبو حاتم: \" ليس به بأس، صدوق \". وقال ابن وضاح: \" لقيته\nبحمص، وهو ثقة مأمون \". وذكره ابن حبان في \" الثقات \" كما في \" التهذيب \".\nوالحكم بن عبد الله بن خطاف حاله شر مما قال ابن عساكر، فقد قال فيه أبو حاتم\n: \" كذاب متروك الحديث، الذي رواه باطل \". وقال الدارقطني: \" كان يضع\nالحديث \". وقد ذكره السيوطي في \" الفتاوى \" (٢ / ١٢٦) مع أحاديث أخرى في\nمعناه سكت عنها كلها! وما يصح منها شيء.\n<span data-type=\"title\" id=toc-1888>١٨٧٨ </span>- \" حق كبير الإخوة على صغيرهم، كحق الوالد على ولده \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ١٢٢) عن أحمد بن محمد بن\nإبراهيم: حدثنا محمد بن مشكان حدثنا عبد الرحمن بن أيوب حدثنا الوليد بن مسلم\nعن الأوزاعي عن عطاء عن أبي هريرة مرفوعا.","vol":"4","page":355},{"text":"أورده في ترجمة أحمد هذا،\nويكنى أبا عمرو الأبرش، وقال: \" توفي في جمادى الآخرة سنة ثلاث وثلاثين\nوثلاثمائة، كان أديبا فاضلا حسن المعرفة بالحديث \". قلت: ومحمد بن مشكان لم\nأعرفه. وعبد الرحمن بن أيوب، لعله السكوني الذي يروي عن العطاف بن خالد،\nقال الذهبي في \" الضعفاء \": \" ضعيف \". وقد خالفه داود بن رشيد الثقة، فقال\n: حدثنا الوليد بن مسلم عن محمد بن السائب البكري قال: سمعت سعيد بن عمرو بن\nسعيد بن العاص عن رسول الله ﷺ قال: فذكره. قلت: وهذا مرسل\n، ومحمد بن السائب البكري لم أعرفه، لكني أخشى أن يكون (البكري) محرفا من (\nالكلبي)، فإن محمد بن السائب الكلبي من هذه الطبقة، فإن يكن هو، فهو كذاب.\nثم رجعت إلى \" مراسيل أبي داود \" المخطوطة (ق ٢٥ / ١)، فرأيت الحديث قد سقط\nطرف إسناده الأول، وبقي منه قوله: \" حدثنا محمد بن السائب البكري عن أبيه عن\nسعيد بن عمرو.. \". فزاد في السند: \" عن أبيه \". فانكشفت لي علته، وتحقق\nما خشيته من التحريف، وتبين أن (البكري) مصحف من (النكري)، فقد قال\nالذهبي في \" الميزان \": \" السائب النكري والد محمد، لا يعرف \". وأقره\nالحافظ في \" التهذيب \"، وصرح في \" التقريب \" بأنه: \" مجهول \".","vol":"4","page":356},{"text":"وأشار فيهما\nإلى أنه من رجال أبي داود في \" المراسيل \". ثم رجعت إلى ترجمة محمد بن السائب\nالنكري في \" الميزان \"، فإذا به يقول: \" شويخ للوليد بن مسلم، قال الأزدي\n: يتكلمون فيه، وقال الخطيب: هو الكلبي، وقد غلط من جعلهما اثنين \".\nقلت: كأنه يشير إلى ابن حبان، فإنه أورد هذا في \" الثقات \" (٧ / ٤٣٥)\nوأورد الكلبي في \" الضعفاء \"، انظر ما علقته عليه في كتابي الجديد \" تيسير\nالانتفاع \". والحديث قال العراقي في \" تخريج الإحياء \" (٢ / ١٩٥): \" رواه\nأبو الشيخ في \" كتاب الثواب \" من حديث أبي هريرة، ورواه أبو داود في\n\" المراسيل \" من رواية سعيد بن عمرو بن العاص مرسلا، ووصله صاحب \" مسند\nالفردوس \" فقال: عن سعيد بن عمرو بن سعيد بن العاص عن أبيه عن جده سعيد بن\nالعاص، وإسناده ضعيف \". قلت: ووصله البيهقي أيضا في \" شعب الإيمان \" كما\nفي \" المشكاة \" (٤٩٤٦) . ثم رأيت الحديث في \" مسند الفردوس \" (٢ / ٨٧ - ٨٨)\n، فإذا هو من طريق البكري المذكور، والظاهر أن البيهقي رواه من طريقه.\n<span data-type=\"title\" id=toc-1889>١٨٧٩ </span>- \" احرموا أنفسكم طيب الطعام، فإنما قوي الشيطان أن يجري في العروق بها \".\nموضوع.\nرواه أبو الحسن القزويني في \" الأمالي \" (مجموع ٢٢ / ٧ / ١) عن\nأزهر بن جميل مولى بني هاشم، قال: حدثنا بزيع أبو الخليل الخفاف عن هشام بن\nعروة عن أبيه عن عائشة مرفوعا. وكذا رواه ابن الزيات في \" حديثه \" (١ / ٢) . قلت: وكتب بعض الحفاظ على هامش نسخة \" الأمالي \": \" هذا حديث ضعيف واه \".","vol":"4","page":357},{"text":"وأورده ابن الجوزي في \" الموضوعات \" وقال: المتهم به بزيع أبو الخليل،\nووافقه السيوطي في \" اللآلىء \" (٣٢٠ / ٢)، ثم ابن عراق في \" تنزيه الشريعة\n\" (٣٢٠ / ٢) ولم يورده السيوطي في \" جامعيه \"، فأحسن، لأنه ظاهر البطلان\nلمخالفته القرآن.\n<span data-type=\"title\" id=toc-1890>١٨٨٠ </span>- \" أحسنوا إلى الماعزة، وامسحوا عنها الرغام، فإنها دابة من دواب الجنة \".\nضعيف.\nرواه ابن السماك في \" الفوائد \" (٩ / ٢١١ / ٢) عن سعيد بن محمد\nالزهري: حدثنا الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا. قلت:\nوسعيد هذا ترجمه ابن أبي حاتم (٢ / ١ / ٥٨) وقال عن أبيه: \" ليس بمشهور،\nوحديثه مستقيم، إنما روى حديثا واحدا \". والشطر الثاني له طرق أخرى هو بها\nقوي، لذلك أوردته في المجلد الثالث من \" الصحيحة \" (١١٢٨) .","vol":"4","page":358},{"text":"<span data-type=\"title\" id=toc-1891>١٨٨١ </span>- \" أحسنوا الأصوات في القرآن \".\nضعيف جدا.\nأخرجه الطبراني في \" المعجم الكبير \" (٣ / ١٧٠ / ٢) عن نعيم\nبن حماد أخبرنا عبدة بن سليمان عن سعيد أبي سعد البقال عن الضحاك عن ابن عباس\nقال: قال النبي ﷺ: فذكره. قلت: وهذا إسناد ضعيف جدا\n، الضحاك وهو ابن مزاحم لم يسمع من ابن عباس. وسعيد وهو ابن مرزبان العبسي\n، ضعيف مدلس. ونعيم بن حماد ضعيف متهم. ويغني عن هذا الحديث قوله صلى الله\nعليه وسلم: \" زينوا القرآن بأصواتكم \". انظر \" صحيح الجامع \" (رقم ٣٥٧٤ -\n٣٥٧٥) .","vol":"4","page":358},{"text":"<span data-type=\"title\" id=toc-1892>١٨٨٢ </span>- \" أحسن الناس قراءة من إذا قرأ القرآن يتحزن به \".\nضعيف.\nرواه الطبراني (٣ / ١٠١ / ١) عن ابن لهيعة عن عمرو بن دينار عن\nطاووس عن ابن عباس مرفوعا. قلت: وهذا إسناد ضعيف، فإن ابن لهيعة سيء\nالحفظ.","vol":"4","page":359},{"text":"<span data-type=\"title\" id=toc-1893>١٨٨٣ </span>- \" من أعيته المكاسب فعليه بتجارة الأنبياء - يعني الغنم - إنها إذا أقبلت (كذا\nالأصل)، وإذا أدبرت أقبلت \".\nموضوع.\nرواه ابن عساكر (١٧ / ١٥٦ / ١ - ٢) عن إسحاق بن بشر: أنبأنا\nمقاتل عن الضحاك عن ابن عباس قال: قال رسول الله ﷺ\n: فذكره. قلت: وهذا إسناد موضوع، مقاتل - وهو ابن سليمان البلخي المفسر -\nوإسحاق بن بشر كلاهما كذاب، فأحدهما آفته. والضحاك - وهو ابن مزاحم - لم\nيسمع من ابن عباس.","vol":"4","page":359},{"text":"<span data-type=\"title\" id=toc-1894>١٨٨٤ </span>- \" من أعيته المكاسب فعليه بمصر، وعليه بالجانب الغربي منها \".\nضعيف.\nرواه ابن عساكر (١٧ / ١١٢ / ١) عن سليم بن منصور: أخبرنا أبي\nأخبرنا ابن لهيعة عن أبي قبيل عن عبد الله بن عمرو قال: قال رسول الله صلى\nالله عليه وسلم. قلت: وهذا إسناد ضعيف مسلسل بالضعفاء: الأول: ابن لهيعة\nسيء الحفظ. الثاني: منصور وهو ابن عمار الواعظ، قال الذهبي في آخر ترجمته\nمن \" الميزان \" بعد أن ذكر كثيرا من النقول الجارحة: \" وساق له ابن عدي\nأحاديث تدل على أنه واه في الحديث \".","vol":"4","page":359},{"text":"الثالث: سليم بن منصور، أورده الذهبي\nفي \" الضعفاء \"، وقال: \" تكلم فيه بعض البغداديين \". والحديث بيض له\nالمناوي، فلم يتكلم على إسناده بشيء! وأما في \" التيسير \"، فجرى على الجادة\n، فقال: \" وإسناده ضعيف \".\n<span data-type=\"title\" id=toc-1895>١٨٨٥ </span>- \" الجنة مائة درجة، ما بين كل درجتين خمسمائة عام \".\nمنكر بلفظ: \" خمسمائة \".\nرواه الطبراني في \" المعجم الأوسط \" (٥٦٩٥ -\nبترقيمي) وأبو نعيم في \" أخبار أصبهان \" (٢ / ٣٠٥) من طريق يحيى الحماني\n: حدثنا شريك عن محمد بن جحادة عن عطاء عن أبي هريرة مرفوعا. قلت: وهذا\nسند ضعيف، شريك وهو ابن عبد الله القاضي ضعيف لسوء حفظه. ومثله يحيى، وهو\nابن عبد الحميد الحماني. وقد خولف في متنه، فقال أحمد (٢ / ٢٩٢): حدثنا\nيزيد أنبأنا شريك بن عبد الله به، إلا أنه قال: \" مائة عام \". وكذلك أخرجه\nالترمذي (٣ / ٣٢٥) من طريق أخرى عن يزيد به، وقال: \" حديث حسن \". زاد في\nنسخة: \" صحيح \". وهو بعيد جدا عن حال شريك في الحفظ، لكن قد جاء ما يشهد له\nكما يأتي. والحديث قال الهيثمي في \" المجمع \" (١٠ / ٤١٩): \" رواه الطبراني\nفي \" الأوسط \" وفيه يحيى بن عبد الحميد الحماني وهو ضعيف \" وكذلك عزاه\nالسيوطي للطبراني فقط، فتعقبه المناوي بقوله: \" هذا من المصنف كالصريح في أن\nهذا الحديث لم يتعرض الشيخان ولا أحدهما لتخريجه، وإلا لما عدل عنه، وأعظم\nبه من غفلة، فقد خرجه سلطان المحدثين البخاري","vol":"4","page":360},{"text":"وكذا أحمد والترمذي باللفظ\nالمزبور. وزادوا: والفردوس أعلاها درجة، ومنها تفجرت أنها الجنة الأربعة\n، وفوق ذلك يكون العرش \". وأقول: هذا وهم من المناوي رحمه الله تعالى، فلم\nيروه البخاري والترمذي باللفظ المزبور أصلا، وإنما بلفظ: \" ما بين الدرجتين\nكما بين السماء والأرض \"، وهذا شيء، وما في الحديث: \" ... خمسمائة عام\n\" شيء آخر، ولاسيما أن في الرواية الأخرى: \" مائة عام \"، وهي أرجح كما\nسبقت الإشارة إليه، وقد شرحت القول فيها في \" الأحاديث الصحيحة \"، فراجع رقم\n(٩٢١ - ٩٢٢) . ومن غفلة المناوي التي اتهم بها السيوطي - وإن كان هذا لم\nينج منها، ولا يمكن أن ينجومنها أحد إلا من عصم الله - أن السيوطي أورد\nالحديث بلفظ البخاري معزوا لابن مردويه فقط! فتعقبه المناوي بقوله: \" وظاهر\nصنيع المصنف أنه لم يره لأحد من المشاهير الذين وضع لهم الرموز، وإلا لما\nأبعد النجعة، وهو عجب، فقد خرجه الحاكم باللفظ المزبور وقال: على شرطهما\n\". فذهل المناوي عن كون الحديث عند البخاري باللفظ المذكور، وأن الحاكم وهم\nفي استدراكه له على البخاري.\n<span data-type=\"title\" id=toc-1896>١٨٨٦ </span>- \" إن في الجنة مائة درجة، لوأن العالمين اجتمعوا في إحداهن لوسعتهم \".\nضعيف.\nأخرجه الترمذي (٣ / ٣٢٦) وأحمد (٣ / ٢٩) وابن عساكر (٦ / ٢٩\n/ ١) من طريق ابن لهيعة عن دراج عن أبي الهيثم عن أبي سعيد عن النبي صلى\nالله عليه وسلم قال: فذكره. وقال الترمذي مضعفا: \" حديث غريب \". قلت:\nوذلك لأن ابن لهيعة ودراجا ضعيفان، ونقل المناوي عنه في \" شرحيه \" أنه قال\n: \" حسن صحيح \"! وأقره، وهو خطأ مزدوج، فإنه مع منافاته لحال إسناده\n، مخالف لكل نسخ الترمذي التي وقفنا عليها، ومنها نسخة \" تحفة الأحوذي \" التي\nمنها نقلت استغرابه، وهو","vol":"4","page":361},{"text":"كذلك في \" المشكاة \" (٥٦٣٣) واغتر بهذا الخطأ\nالغماري، فأورد الحديث في \" كنزه \" (٩٩٢) ! وعزاه في \" المرقاة \" (٥ / ٢٩٤\n) لابن حبان من وجه آخر، وصححه! وهذا خطأ آخر!\n<span data-type=\"title\" id=toc-1897>١٨٨٧ </span>- \" لأن يؤدب الرجل ولده، أوأحدكم ولده خير له من أن يتصدق كل يوم بنصف صاع \".\nضعيف جدا.\nأخرجه الترمذي (٢ / ١٣١ - تحفة) والحاكم (٤ / ٤٦٢) وأحمد\n(٥ / ٩٦ و١٠٢) وعنه الطبراني في \" المنتقى من حديثه \" (٤ / ٦ / ٢)\nوالسهمي في \" تاريخ جرجان \" (٣٥٢ - ٣٥٣) من طرق عن ناصح أبي عبد الله عن سماك\nبن حرب عن جابر بن سمرة أن النبي ﷺ قال: فذكره. وقال\nالترمذي: \" حديث غريب، وناصح بن علاء الكوفي، ليس عند أهل الحديث بالقوي\n، ولا يعرف هذا الحديث إلا من هذا الوجه \". وقال عبد الله بن أحمد عقب\nالحديث: \" لم يخرجه أبي في \" مسنده \" من أجل ناصح، لأنه ضعيف الحديث،\nوأملاه علي في (النوادر) \". وقال في المكان الآخر: \" ما حدثني أبي عن ناصح\nغير هذا الحديث \". قلت: وسكت عنه الحاكم، وتعقبه الذهبي بقوله: \" قلت\n: ناصح هالك \". وقال في \" الضعفاء \": \" قال ابن معين وغيره: ليس بثقة\n\". وقال الحافظ في \" التقريب \": \" ضعيف \". وأورده ابن أبي حاتم في \" العلل\n\" (٢ / ٢٤٠ - ٢٤١) وقال عن أبيه: \" هذا حديث منكر، وناصح ضعيف الحديث \".","vol":"4","page":362},{"text":"<span data-type=\"title\" id=toc-1898>١٨٨٨ </span>- \" من اغتيب عنده أخوه المسلم، وهو يستطيع نصره فنصره، نصره الله في الدنيا والآخرة، فإن استطاع نصره، فلم ينصره، أدركه الله به في الدنيا والآخر \".\nضعيف جدا.\nأخرجه ابن وهب في \" الجامع \" (ص ٦٨): حدثني الحارث بن نبهان\nعن أبان عن أنس أن رسول الله ﷺ قال: فذكره. قلت: وهذا\nإسناد ضعيف جدا، أبان وهو ابن أبي عياش متروك، وكذلك الحارث بن نبهان.\nلكن هذا قد توبع، فأخرجه ابن أبي الدنيا في \" الصمت \" (٢ / ٥ / ١) وابن عدي\nفي \" الكامل \" (ق ٢٥ / ١ و٢) والبغوي في \" شرح السنة \" (٣ / ٤٤١ - نسخة\nالمكتب)، من طرق أخرى عن أبان به. وأدخل ابن أبي الدنيا بين أبان وأنس\nالعلاء بن أنس، وهو رواية لابن عدي، وقال في أبان: \" هو بين الأمر في\nالضعف، وأرجوأنه ممن لا يتعمد الكذب، إلا أنه يشتبه عليه ويغلط، وهو إلى\nالضعف أقرب منه إلى الصدق \".","vol":"4","page":363},{"text":"<span data-type=\"title\" id=toc-1899>١٨٨٩ </span>- \" إن أحدكم مرآة أخيه، فإن رأى به أذى فليمطه عنه \".\nضعيف جدا.\nرواه عبد الله بن المبارك في \" الزهد \" (٧٣٠) وعنه الترمذي (\n١ / ٣٥١ - بولاق) وابن أبي شيبة (٨ / ٥٨٤) والسمناني في \" الفوائد\nالمنتقاة \" (٢ / ١) وأبو الحسن الحربي في \" الفوائد المنتقاة \" (٤ / ٢ / ٢\n) وابن عساكر (١٤ / ٢٤٨ / ١ و١٨ / ٨٢ / ٢) عن يحيى بن عبيد الله قال: سمعت\nأبي قال: سمعت أبا هريرة يقول مرفوعا. وقال الترمذي: \" ويحيى بن عبيد\nالله ضعفه شعبة، وفي الباب عن أنس \". قلت: يحيى هذا متروك، وأفحش الحاكم\nفرماه بالوضع، كما في \" التقريب \".","vol":"4","page":363},{"text":"ومن طريقه أخرجه ابن منيع بلفظ: \"\nالمسلم مرآة المسلم، فإذا رأى به شيئا فليأخذه \". كما في \" فيض القدير \".\nوقد أخرجه ابن وهب في \" الجامع \" (ص ٣٠) وعنه البخاري في \" المفرد \" (٢٣٨\n) من طريق أخرى عن أبي هريرة موقوفا عليه بلفظ: \" المؤمن مرآة المؤمن، إذا\nرأى فيه عيبا أصلحه \". ورجاله ثقات غير سليمان بن راشد، وهو مستور كما قال\nالحافظ، فهو أصح من المرفوع. (تنبيه): من الأخطاء الفاحشة التي وقعت\nلبعضهم في هذا الحديث، قول المعلق على \" سنن الترمذي \" (٦ / ١٧٥ - طبعة حمص)\n: \" أخرجه البخاري ومسلم بلفظ: \" المؤمن مرآة المؤمن، والمؤمن أخوالمؤمن\n، يكف عنه ضيعته ويحوطه من ورائه \"، وكذلك رواه أبو داود ... \". قلت:\nوفيه مؤاخذتان إحداهما أسوأ من الأخرى: الأولى: عزوه لمسلم، وهذا خطأ محض.\nالأخرى: إطلاق العزوللبخاري يوهم أنه في \" صحيحه \"! وليس فيه، وإنما رواه\nفي \" الأدب المفرد \" (٢٣٩) وإسناده حسن، وهو مخرج في \" الصحيحة \" (٩٢٦) .\n<span data-type=\"title\" id=toc-1900>١٨٩٠ </span>- \" من رابط فواق ناقة حرمه الله على النار \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (١٦٥) عن محمد بن عبد الرحمن بن\nأبي بكر الجدعاني قال: حدثنا سليمان بن مرقاع الجندعي عن مجاهد عن عائشة\nمرفوعا، وقال: \" منكر، لا يتابع عليه ولا يعرف إلا به \". يعني ابن مرقاع\nهذا، وقال فيه: \" منكر الحديث، ولا يتابع على حديثه \". والجدعاني متروك\nالحديث.","vol":"4","page":364},{"text":"وله طريق آخر رواه العقيلي أيضا (ص ٦) والخطيب (٧ / ٢٠٣) وأبو\nحزم بن يعقوب الحنبلي في \" الفروسية \" (١ / ٨ / ١) عن محمد بن حميد الرازي\nقال: حدثنا أنس بن عبد الحميد قال: حدثنا هشام بن عروة عن أبيه عن عائشة\nمرفوعا. وقال العقيلي: \" هذا حديث منكر، وقد رأيت له غير حديث من هذا\nالنحو، فإن كان ابن حميد ضبط عنه، فليس هو ممن يحتج به \". قلت: وفي كلامه\nإشارة إلى أن ابن حميد غير ضابط، وهو كما قال، ففي \" التقريب \": \" حافظ\nضعيف \". وأقول: بل هو متهم أورده الذهبي في \" الضعفاء والمتروكين \"، وقال\n: \" قال أبو زرعة: كذاب. وقال صالح: ما رأيت أحذق بالكذب منه ومن\nالشاذكوني \". وقد تقدم الحديث برقم (٦٢٦) بأخصر مما هنا، فتركته لما فيه\nمن زيادة فائدة.\n<span data-type=\"title\" id=toc-1901>١٨٩١ </span>- \" من حمل جوانب السرير الأربع، كفر الله عنه أربعين كبيرة \".\nمنكر.\nرواه ابن عدي في \" الكامل \" (ق ٢٨٧ / ٢) والطبراني في \" الأوسط \"\n(٧٩ / ١ من ترتيبه) من طريق محمد بن عقبة السدوسي: حدثنا علي بن أبي سارة:\nسمعت ثابتا البناني سمعت أنس بن مالك مرفوعا. وقال: \" لا يروى عن أنس\nإلا بهذا الإسناد تفرد به علي \". قلت: وهو ضعيف جدا. قال البخاري: \" في\nحديثه نظر \". وقال أبو داود: \" تركوا حديثه \".","vol":"4","page":365},{"text":"وقال ابن حبان: \" غلب على\nروايته المناكير فاستحق الترك \". وساق الذهبي مما أنكر عليه هذا الحديث.\nومحمد بن عقبة السدوسي صدوق يخطىء كثيرا. قلت: لكنه قد توبع، فأخرجه أبو\nيعلى (٢ / ٨٨٣) وابن حبان في \" الضعفاء \" (٢ / ١٠٤) من طريقين آخرين عن\nعلي بن أبي سارة، فهو الآفة. وسيأتي له حديث آخر برقم (٥١٨٦) . وللحديث\nطريق أخرى وشاهد، أما الطريق فرواه الأزدي بسنده عن إبراهيم بن عبد الله\nالكوفي عن عبد الله بن قيس عن حميد الطويل عن أنس به. ذكره ابن الجوزي في \"\nالموضوعات \"، وقال: \" لا أصل له، إبراهيم وشيخه كذابان \". وتعقبه\nالسيوطي في \" اللآلىء \" (٢ / ٤٠٥)، ثم ابن عراق (٣٨٦ / ٢) بالطريق الأولى\n، ولا وجه له لما عرفت من شدة ضعفه. وأما الشاهد فأخرجه ابن عساكر (٨ / ٥٢١ / ١) من طريق تمام: حدثني أبو القاسم الفضل بن جعفر التميمي - من حفظه -:\nأخبرنا أبو قصي إسماعيل بن محمد بن إسحاق العذري حدثني أبي وعمي قالا: أخبرنا\nمعروف الخياط عن واثلة بن الأسقع مرفوعا به. قلت: وهذا سند مظلم، ما بين\nواثلة وتمام لم أعرف أحدا منهم، غير معروف الخياط، وهو معروف بالضعف، قال\nأبو حاتم: \" ليس بالقوي \". وقال ابن عدي: \" له أحاديث منكرة جدا وعامة ما\nيرويه لا يتابع عليه \". وعم أبي قصي اسمه عبد الله بن إسحاق، وفي ترجمته\nأورد ابن عساكر الحديث، ولم يذكر فيه جرحا ولا تعديلا. والفضل بن جعفر\nالتميمي يحتمل أنه أبو القاسم بن أبي المنادي أخوأبي الحسين","vol":"4","page":366},{"text":"أحمد، فإن يكن هو\nفقد ترجمه الخطيب (١٢ / ٣٧٤) ولكنه لم ينسبه تميميا، ولم يذكر فيه جرحا\nولا تعديلا. وقد فات السيوطي هذا الشاهد فلم يورده في \" اللآلىء \"! مع أنه\nأورده في \" الجامع الصغير \" من رواية ابن عساكر، ولم يتكلم على إسناده\nالمناوي، بل إنه أوهم أن الطبراني رواه عن واثلة، وإنما هو عنده عن أنس كما\nسبق. ثم إنه عزاه لـ \" كبير \" الطبراني، ولم أره فيه، ولا عزاه إليه\nالهيثمي (٣ / ٢٦) .\n١٨٩٢ - \" أنزل الناس منازلهم من الخير والشر، وأحسن أدبهم على الأخلاق الفاضلة \".\nضعيف.\nرواه الخرائطي في \" مكارم الأخلاق \" (ص ٨) عن بكر بن سليمان أبي\nمعاذ عن أبي سليمان الفلسطيني عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ\nبن جبل مرفوعا. قلت: وهذا سند ضعيف، وله علتان: الأولى: أبو سليمان\nهذا قال البخاري: \" له حديث طويل منكر في القصص \". والأخرى: بكر بن سليمان\n، لم أجد من ذكره.","vol":"4","page":367},{"text":"<span data-type=\"title\" id=toc-1902>١٨٩٣ </span>- \" أنزلت علي الليلة سورة مريم، فسمها مريم \".\nضعيف.\nرواه الدولابي (١ / ٥٣) عن أبي بكر بن عبد الله بن أبي مريم\nالغساني عن أبيه عن جده قال: أتيت النبي ﷺ فقلت: ولدت لي\nالليلة جارية فقال النبي ﷺ: فذكره. فكان يكنى بأبي مريم.\nقلت: وهذا سند ضعيف، أبو بكر بن أبي مريم ضعيف مختلط. والحديث مما خلا منه\n\" الجوامع \": \" الصغير \"، و\" الزيادة عليه \"، و\" الكبير \"، و\" الجامع\nالأزهر \"!","vol":"4","page":367},{"text":"<span data-type=\"title\" id=toc-1903>١٨٩٤ </span>- \" أنزلوا الناس منازلهم \".\nضعيف.\nرواه ابن عساكر (١٢ / ٢٠٠ / ١) عن نوح بن قيس عن سلامة الكندي عن\nالأصبغ بن نباته عن علي بن أبي طالب قال: جاءه رجل، فقال: يا أمير\nالمؤمنين إن لي إليك حاجة فرفعتها إلى الله قبل أن أرفعها إليك، فإن أنت\nقضيتها حمدت الله وشكرتك، وإن أنت لم تقضها حمدت الله وعذرتك، فقال علي\n: اكتب على الأرض فإني أكره أن أرى ذل السؤال في وجهك، فكتب: إني محتاج،\nفقال علي: علي بحلة، فأتي بها، فأخذها الرجل فلبسها، ثم أنشأ يقول:\nكسوتني حلة تبلى محاسنها * * * فسوف أكسوك من حسن الثنا حللا\nإن نلت حسن ثنائي نلت مكرمة * * * ولست تبقى بما قد قلته بدلا\nإن الثناء ليحيى ذكر صاحبه * * * كالغيث يحي نداه السهل والجبلا\nلا تزهد الدهر في زهد تواقعه * * * فكل عبد سيجزى بالذي عملا\nفقال علي: علي بالدنانير! فأتي بمائة دينار فدفعها إليه، فقال الأصبغ: فقلت\n: يا أمير المؤمنين! حلة ومائة دينار؟ قال: نعم سمعت رسول الله صلى الله\nعليه وسلم يقول: فذكره. قال: وهذه منزلة هذا الرجل عندي. قلت: وهذا\nإسناد واه جدا، آفته الأصبغ هذا، فإنه متروك متهم بالكذب. وسلامة الكندي\n، كأنه مجهول، أورده ابن أبي حاتم من رواية نوح بن قيس هذا فقط عنه، ولم\nيذكر فيه جرحا ولا تعديلا. والقصة تلوح عليها لوائح الوضع.\nوأما الحديث المترجم له، فقد أخرجه أبو داود، وأبو الشيخ في \" الأمثال \" (٢٤١) عن عائشة مرفوعا، وإسناده خير من هذا، ولكن فيه علل ثلاثة بينتها في \" تخريج المشكاة \" رقم (٤٩٨٩ - التحقيق الثاني) . وأحدها الانقطاع، وبه\nأعله أبو داود نفسه، وأيده المنذري في \" مختصره \" (٤٦٧٥) وحسنه السخاوي\nلشواهد ذكرها، منها حديث معاذ المتقدم قبل حديث، وهو مع ضعفه البين هناك\nيختلف معناه عن هذا.\nوأما الحاكم فجزم في \" علوم الحديث \" (ص ٤٩) بصحة الحديث! ولعل منشأ هذا\nالوهم أن مسلما علقه في \" مقدمة الصحيح \"،وقد أشار لضعفه.","vol":"4","page":368},{"text":"<span data-type=\"title\" id=toc-1904>١٨٩٥ </span>- \" المرء كثير بأخيه \".\nضعيف رواه القضاعي (٢ / ٨ / ١) عن المسيب بن واضح قال: أخبرنا سليمان بن\nعمرو النخعي عن إسحاق بن عبد الله بن أبي طلحة عن أنس بن مالك مرفوعا. قلت\n: وهذا سند موضوع، المسيب ضعيف، وشيخه النخعي كذبه غير واحد، وجزم ابن\nعدي بأنه وضع على إسحاق هذا حديثا آخر سيأتي بلفظ: \" الناس كأسنان المشط \".\nوالحديث عزاه السيوطي في \" الجامع \" لابن أبي الدنيا في \" الإخوان \" عن سهل بن\nسعد. وسكت المناوي عن إسناده، وقال: \" ورواه الديلمي والقضاعي عن أنس\n. قال شارحه المعامري: وهو غريب \". ثم وقفت على إسناد حديث سهل عند أبي بكر\nالشيروي في \" العوالي الصحاح \" (٢١١ / ٢) أخرجه من طريق أبي صالح كاتب الليث\n: حدثنا الحسن بن الخليل بن مرة: حدثني أبي عن أبي حازم عن سهل بن سعد مرفوعا\nبه في حديث. قلت: وهذا إسناد ضعيف من أجل أبي صالح، فإنه ضعيف من قبل حفظه\n. ومثله بل شر منه الخليل بن مرة، فإنه ضعيف كما في \" التقريب \"، وأشار\nالبخاري إلى تضعيفه جدا بقوله: \" فيه نظر \". وابنه الحسن بن الخليل بن مرة\nلم أجد من ذكره، ولم يذكره الحافظ في الرواة عن أبيه الخليل، وإنما ذكر\nأخاه علي بن الخليل، ولم أجد له ترجمة أيضا.","vol":"4","page":369},{"text":"<span data-type=\"title\" id=toc-1905>١٨٩٦ </span>- \" ليستتر أحدكم في الصلاة بالخط بين يديه، وبالحجر، وبما وجد من شيء، مع أن المؤمن لا يقطع صلاته شيء \".\nمنكر.\nرواه ابن عساكر (٢ / ٣٩٥ / ١) من طريق حمزة بن يوسف إجازة قال\n: قال أبو أحمد محمد بن أحمد بن الغطريف: أخبرنا أبي أخبرنا إسحاق بن أبي\nعمران الإستراباذي أخبرنا","vol":"4","page":369},{"text":"حيون بن المبارك البصري - بمصر -: أخبرنا محمد بن\nعبد الله الأنصاري أخبرنا أبي عن جدي عن أنس مرفوعا. وهذا سند رجال كلهم\nثقات معروفون، غير حيون هذا أورده الذهبي لهذا الحديث، وقال: \" رواته ثقات\nغير حيون، والخبر منكر \". والحديث المذكور هو في \" تاريخ جرجان \" لحمزة بن\nيوسف السهمي (ص ٤٧٤ رقم ١٠٧٣) معلقا كما رواه عنه ابن عساكر: قال أبو أحمد\nمحمد بن أحمد بن الغطريف ... وفي الخط حديث آخر مخرج في \" ضعيف أبي داود \" (\n١٠٧ - ١٠٨) والجملة الأخيرة منه تخالف أحاديث صحيحة، فانظر \" صحيح الجامع \"\n(٧٩٨٤ - ٧٩٧٨) .\n<span data-type=\"title\" id=toc-1906>١٨٩٧ </span>- \" إن في الجنة لعمدا من ياقوته، عليها غرف من زبرجد، تبص كما يبص الكوكب الدري، قلنا: من يسكنها؟ قال: المتحابون في الله ﷿، والمتلاقون في الله، والمتباذلون في الله، أوكلمة نحوها \".\nضعيف.\nرواه الحسين المروزي في زوائد \" الزهد \" لابن المبارك (١٢٠ / ٢ من\n\" الكواكب \" ٥٧٥ رقم ١٤٨١ ط) والبزار (٣٥٩٢ - الكشف) وتمام في \" الفوائد \"\n(٧٤ / ١ - ٢) عن محمد بن أبي حميد عن موسى ابن وردان عن أبي هريرة مرفوعا\n. قلت: وهذا إسناد ضعيف من أجل ابن أبي حميد هذا، قال الحافظ في \" التقريب\n\": \" ضعيف \". وكذا قال شيخه الهيثمي في \" المجمع \" (١٠ / ٢٧٨) وقد عزاه\nللبزار. وأشار المنذري في \" الترغيب \" (٤ / ٤٩) إلى أن الحديث ضعيف.\nوعزاه في \" المشكاة \" (٥٠٢٦) للبيهقي في \" شعب الإيمان \"، وكذا السيوطي في\n\" الجامع \" قال: \" وابن أبي الدنيا في (كتاب الإخوان) \". ورواه ليث عن\nموسى بن وردان به.","vol":"4","page":370},{"text":"قال ابن أبي حاتم في \" العلل \" (٢ / ١٣٢) عن أبيه: \" لا\nأعلم روى ليث عن موسى بن وردان، وهذا وهم، وهذا الحديث يرويه محمد بن أبي\nحميد عن موسى بن وردان، لا أعلم رواه غيره \".\n<span data-type=\"title\" id=toc-1907>١٨٩٨ </span>- \" إن في الجنة نهرا يقال له: رجب، [ماؤه أشد بياضا من اللبن، وأحلى من العسل]، من صام من رجب يوما واحدا، سقاه الله من ذلك النهر \".\nباطل.\nرواه أبو محمد الخلال في \" فضل شهر رجب \" (١١ / ١) والديلمي (١\n/ ٢ / ٢٨١) والأصبهاني في \" الترغيب \" (٢٢٤ / ١ - ٢) عن منصور بن يزيد\nالأسدي: حدثنا موسى بن عمران قال: سمعت أنس بن مالك يقول ...، فذكره\nمرفوعا. قلت: وهذا إسناد ضعيف مجهول، موسى بن عمران لم أعرفه، ووقع عند\nالديلمي: \" موسى بن عبد الله بن يزيد \". ومنصور بن يزيد قال الذهبي: \" لا\nيعرف، والخبر باطل، قرأته ... \". ثم ساقه بإسناده إلى منصور به، إلا أنه\nوقع فيه: \" موسى بن عبد الله الأنصاري \". والله أعلم. وقد أقره الحافظ في\n\" اللسان \". وأما في \" تبيين العجب \"، فقد قال (ص ٥ - ٧): \" لا يتهيأ\nالحكم عليه بالوضع \". قلت: ولعله يعني من جهة السند. والله أعلم.","vol":"4","page":371},{"text":"<span data-type=\"title\" id=toc-1908>١٨٩٩ </span>- \" الدعاء جند من أجناد الله ﵎، مجند يرد القضاء بعد أن يبرم \".\nموضوع.\nرواه ابن عساكر (٧ / ٢٦٤ / ١ و١٧ / ٣٢٤ / ٢) عن سلم بن يحيى\nالحجراوي: أخبرنا نمير بن الوليد بن نمير بن أوس الأشعري: أخبرنا أبي عن جدي\nمرفوعا. وقال:","vol":"4","page":371},{"text":"\" هذا مرسل، نمير بن أوس ليست له صحبة، وهو تابعي، وكان\nقاضيا بدمشق \". قلت: وهذا إسناد تالف، نمير هذا اتهمه الذهبي بحديثين\nذكرهما له، ونقل عن أبي سعد الماليني أنه قال: \" يقال: إن نميرا تفرد بهذين\nالحديثين \". قال الذهبي: \" وهما موضوعان، ونمير ما عرفته، وأما أبو هـ\nوجده فمعروفان \". والحديثان المشار إليهما سبقا بلفظ: \" أكرموا الخبز.... \"\n، و\" اللهم متعنا بالإسلام والخبز ... \". والحديث أورده السيوطي في \"\nالجامع الصغير \" من رواية ابن عساكر هذه المرسلة، فقال المناوي: \" ظاهر صنيع\nالمصنف أنه لم يره مسندا لأحد، وإلا لما عدل لرواية إرساله، وهو ذهو ل، فقد\nرواه أبو الشيخ ثم الديلمي من حديث أبي موسى الأشعري \". قلت: ولم يتكلم على\nإسنادهما لا المرسل ولا الموصول، والظاهر أن الموصول من طريق نمير أيضا،\nوالله أعلم. ثم تأكدت مما استظهرته حين رأيت الحديث في \" مسند الديلمي \" (٢ /\n١٤٦) من طريق أبي الشيخ عن نمير بن الوليد به عن جده عن أبي موسى.\n<span data-type=\"title\" id=toc-1909>١٩٠٠ </span>- \" الخلق كلهم عيال الله، فأحب خلقه إليه، أنفعهم لعياله \".\nضعيف.\nروي من حديث أنس بن مالك وعبد الله بن مسعود وأبي هريرة.\n١ - أما حديث أنس، فيرويه يوسف بن عطية الصفار عن ثابت عنه مرفوعا. أخرجه ابن\nأبي الدنيا في \" قضاء الحوائج \" (ص ٧٧) والمخلص في \" المجلس الأول من\nالمجالس السبعة \" (٤٨ / ٢) والسلفي في \" الطيوريات \" (١١٥ / ١) وكذا\nالبيهقي","vol":"4","page":372},{"text":"في \" الشعب \"، وأبو يعلى والبزار والطبراني والحارث بن أبي أسامة\nوالعسكري وغيرهم، كما في \" المقاصد الحسنة \". ويوسف هذا متروك كما في \"\nالتقريب \". وقال الذهبي في \" الميزان \": \" مجمع على ضعفه ... ومن مناكيره\n... \". ثم ساق له أحاديث، هذا أحدها. ٢ - وأما حديث ابن مسعود، فيرويه\nموسى بن عمير عن الحكم عن إبراهيم عن الأسود بن يزيد عنه مرفوعا به. أخرجه ابن\nعدي في \" الكامل \" (ق ٣٢٤ / ١) وأبو نعيم في \" الحلية \" (٢ / ١٠٢ و٤ / ٢٣٧\n) والخطيب في \" التاريخ \" (٦ / ٣٣٤) وكذا البيهقي في \" الشعب \"، وقال ابن\nعدي: \" لا أعلم يرويه عن الحكم غير موسى بن عمير، وعامة ما يرويه لا يتابعه\nالثقات عليه \". قلت: وقال أبو حاتم: \" ذاهب الحديث، كذاب \". ٣ - وأما\nحديث أبي هريرة، فيرويه بشر بن رافع عن يحيى بن أبي كثير عن أبي سلمة عنه رفعه\nبلفظ: \" الخلق كلهم عيال الله، وتحت كنفه، فأحب الخلق إلى الله من أحسن إلى\nعياله \". أخرجه الديلمي. وبشر هذا ضعيف الحديث كما قال الحافظ في \" التقريب\n\". وذكره الذهبي في \" الضعفاء والمتروكين \"، وقال: \" ليس بحجة \". وقد\nثبت الشطر الثاني من الحديث بلفظ: \" خير الناس أنفعهم للناس \". وهو مخرج في\n\" الصحيحة \" (٤٢٧) .","vol":"4","page":373},{"text":"<span data-type=\"title\" id=toc-1910>١٩٠١ </span>- \" الحسد يأكل الحسنات كما تأكل النار الحطب، والصدقة تطفىء الخطيئة كما تطفىء الماء النار، والصلاة نور المؤمن، والصيام جنة من النار \".\nضعيف. رواه ابن ماجه (٤٢١٠) وأبو يعلى في مسنده (١٧٩ / ٢) والمخلص\nفي \" الفوائد المنتقاة \" (١ / ٢٤ / ١ - ٢) وأبو طاهر الأنباري في \" المشيخة\n\" (ق ١٣٨ / ٢) عن محمد بن أبي فديك عن عيسى بن أبي عيسى الحناط عن أبي الزناد\nعن أنس بن مالك مرفوعا. وكذا رواه أبو القاسم الفضل بن جعفر المؤذن في \"\nنسخة أبي مسهر ... \" (٦٣ / ١) وابن أخي ميمي في \" الفوائد المنتقاة \" (٢ /\n٨٢ / ٢) والقضاعي (ق ١٩٤ / ٢) والخطيب في \" الموضح \" (١ / ٨٣ - ٨٤)\nوابن عساكر في \" التاريخ \" (٩ / ٩٠ / ١ و١٠ / ٣٢٣ / ٢) . قلت: وهذا إسناد\nضعيف جدا، الحناط هذا متروك كما في \" التقريب \". والشطر الأول منه أخرجه\nالقضاعي (٨٨ / ١) عن عمر بن محمد بن حفصة أبي حفص الخطيب قال: أخبرنا محمد\nبن معاذ بن المستملي - بحلب - قال: أخبرنا القعنبي عن مالك عن نافع عن ابن عمر\nمرفوعا. قلت: وعمر هذا، لا يعرف، ذكره في \" الميزان \" ولم يذكر فيه شيئا\nسوى هذا الحديث من طريق القضاعي، وقال: \" فهذا بهذا الإسناد باطل \" وأقره\nالحافظ في \" اللسان \". قلت: ومحمد بن معاذ بن المستملي، لم أعرفه، ويحتمل\nأن يكون هو محمد بن معاذ بن فهد الشعراني أبو بكر النهاوندي الحافظ، فقد كان\nيقول إنه لقي جماعة من القدامة منهم القعنبي، فإن يكن هو، فهو واه كما قال\nالذهبي. وله شاهد يرويه محمد بن الحسين بن حريقا البزار قال: أنبأنا الحسن\nبن موسى الأشيب: حدثنا أبو هلال عن قتادة عن أنس مرفوعا به.","vol":"4","page":374},{"text":"أخرجه ابن شاذان\nالأزجي في \" الفوائد المنتقاة \" (١ / ١٢٦ / ٢) والخطيب في \" التاريخ \" (٢ /\n٢٢٧) . قلت: وهذا إسناد ضعيف، أبو هلال اسمه محمد بن سليم الراسبي، قال\nالحافظ: \" صدوق، فيه لين \". ومحمد بن الحسين هذا لم أعرفه، وفي ترجمته\nأورده الخطيب، ولم يذكر فيها شيئا سوى هذا الحديث، ومع ذلك فقد حسن العراقي\nإسناده في \" تخريج الإحياء \" (١ / ٤٥) ! واقتصر على تضعيف إسناد ابن ماجه!\nوالله أعلم. وله شاهد من حديث أبي هريرة وهو الآتي بعده: وجملة الصدقة\nلها شواهد تتقوى بها، فانظر \" الترغيب \" (٢ / ٢٢) وجملة الصلاة تقدمت برقم\n(١٦٦٠) وجملة الصيام ثابتة أيضا من حديث جابر وعائشة. انظر \" الترغيب \" (\n٢ / ٦٠) .\n<span data-type=\"title\" id=toc-1911>١٩٠٢ </span>- \" إياكم والحسد، فإن الحسد يأكل الحسنات كما تأكل النار الحطب \".\nضعيف.\nرواه عبد بن حميد في \" المنتخب من المسند \" (١٥٣ - ١٥٤) والبخاري\nفي \" التاريخ \" (١ / ١ / ٢٧٢) وأبو داود (٢ / ٤٩٠٣) وابن بشران في\n\" الأمالي \" (١٤٣ / ٢ و١٨٣ / ١) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (\n٣٧٦ / ٢) عن إبراهيم بن أبي أسيد عن جده عن أبي هريرة مرفوعا. وقال\nالبخاري: \" لا يصح \". قلت: ورجاله موثقون غير جد إبراهيم وهو مجهول لأنه\nلم يسم.","vol":"4","page":375},{"text":"<span data-type=\"title\" id=toc-1912>١٩٠٣ </span>- \" ملعون من ضار مسلما أوماكره \".\nضعيف.\nرواه ابن عدي (٢٦٥ / ١) عن عنبسة بن سعيد: حدثنا فرقد السبخي عن\nمرة الطيب عن أبي بكر الصديق مرفوعا.","vol":"4","page":375},{"text":"ورواه الترمذي (١ / ٣٥٢ - بولاق)\nمن طريق أبي سلمة الكندي: حدثنا فرقد به، وقال: \" حديث غريب \". قلت:\nوعلته فرقد هذا ضعيف، قال النسائي: \" ليس بثقة \". وقال البخاري: في \" حديثه\nمناكير \" كما في الميزان، وساق له من مناكيره هذا. وأعله المناوي بأبي سلمة\nالكندي أيضا، قال: قال ابن معين: \" ليس بشيء \". وقال البخاري: \" تركوه \"\n. وقد تابعه عنبسة كما ترى وهو واه كما قال الذهبي. وتابعه همام أيضا عن\nفرقد به. أخرجه أبو نعيم في \" الحلية \" (٣ / ٤٩) من طريق عبد العزيز بن أبان\nعنه. لكن ابن أبان هذا متروك، وكذبه ابن معين وغيره، كما قال الحافظ في\n\" التقريب \". وتابعه غيره أيضا، فقد ساقه ابن أبي حاتم في \" العلل \" (٢ / ٢٨٧) بإسناده عن الهيثم بن جميل عن عثمان بن واقد عن فرقد السبخي به، وقال:\n\" فسمعت أبي يقول: أخطأ من قال في هذا الحديث: \" عثمان بن واقد \"، إنما هو\nعثمان بن مقسم البري، والهيثم بن جميل لم يلق عثمان بن واقد، وعثمان بن\nواقد لم يسمع من فرقد. قال: وعثمان بن مقسم البري ضعيف الحديث \".\n<span data-type=\"title\" id=toc-1913>١٩٠٤ </span>- \" أوحى الله إلى ملك من الملائكة أن اقلب مدينة كذا وكذا على أهلها، قال: فقال: يا رب إن فيها عبدا لم يعصك طرفة عين، قال: اقلبها عليه وعليهم، فإن وجهه لم يتمعر في ساعة قط \".\nضعيف جدا.\nرواه ابن الأعرابي في \" معجمه \" (١٩٩ / ١) عن عبيد بن إسحاق\nالعطار: أخبرنا عمار بن سيف - وكان شيخ صدق - عن الأعمش عن أبي سفيان عن جابر بن","vol":"4","page":376},{"text":"عبد الله مرفوعا. قلت: وهذا إسناد ضعيف جدا، عمار بن سيف أورده\nالذهبي في \" الضعفاء \"، وقال: \" قال الدارقطني وغيره: متروك \". قلت:\nوما وقع في هذا الإسناد أنه شيخ صدق، فمما لا قيمة له، لأن الظاهر أنه من قول\nالراوي عنه عبيد بن إسحاق العطار، قال الذهبي أيضا في \" الضعفاء \": \" ضعفوه \".\n<span data-type=\"title\" id=toc-1914>١٩٠٥ </span>- \" كادت النميمة أن تكون سحرا، وكاد الفقر أن يكون كفرا \".\nموضوع.\nرواه عفيف بن محمد الخطيب في \" المنظوم والمنثور \" (١٨٨ / ٢) عن\nمحمد بن يونس القرشي: حدثنا المعلى بن الفضل الأزدي حدثنا سفيان بن سعيد حدثنا\nالأعمش عن يزيد الرقاشي عن أنس مرفوعا. قلت: وهذا إسناد موضوع، آفته\nمحمد بن يونس، وهو الكديمي، وهو وضاع. والمعلى بن الفضل الأزدي ويزيد\nالرقاشي ضعيفان. ومن هذا الوجه أخرجه ابن لال عن أنس، كما في \" فيض القدير\n\". والشطر الثاني منه له طرق أخرى واهية سيأتي تخريجها برقم (٤٠٨٠) .","vol":"4","page":377},{"text":"<span data-type=\"title\" id=toc-1915>١٩٠٦ </span>- \" من سعادة ابن آدم استخارته الله ومن سعادة ابن آدم رضاه بما قضى الله، ومن شقوة ابن آدم تركه استخارة الله ومن شقوة ابن آدم سخطه بما قضى الله ﷿ \".\nضعيف.\nأخرجه أحمد (١٤٤٤) والترمذي (٣ / ٢٠٣) والحاكم (١ / ٥١٨)\nوابن عساكر (١٦ / ٢٣٢ / ١) من طريق محمد بن أبي حميد عن إسماعيل بن محمد بن","vol":"4","page":377},{"text":"سعد بن أبي وقاص عن أبيه عن جده سعد بن أبي وقاص مرفوعا. وقال الحاكم: \"\nصحيح الإسناد \". ووافقه الذهبي، فوهما بشهادة الذهبي نفسه حيث قال في ترجمة\nمحمد بن أبي حميد هذا: \" ضعفوه \". ثم ساق له هذا الحديث. وممن ضعفه الترمذي\n، فقال عقب الحديث: \" هذا حديث غريب لا نعرفه إلا من حديث محمد بن أبي حميد،\nويقال له أيضا: حماد بن أبي حميد، وهو إبراهيم المديني، فليس هو بالقوي\nعند أهل الحديث \". وقال الحافظ ابن حجر في \" التقريب \": \" إنه ضعيف \".\nومنه تعلم أن قوله في \" الفتح \" (١١ / ١٥٣): \" أخرجه أحمد وسنده حسن \"، غير\nحسن، بل هو ضعيف كما علمت. وقد أشار لهذا المنذري في \" الترغيب \" (١ / ٢٤٤\n) حيث عقب تصحيح الحاكم بقوله: \" كذا قال \"، ولكنه لم يسلم من التناقض أيضا\nحيث صرح بتصحيح هذا السند بحديث آخر لابن أبي حميد، وهو: (من سعادة ابن آدم\nثلاث، ومن شقوة ابن آدم ثلاث: من سعادة ابن آدم المرأة الصالحة والمسكن\nالصالح والمركب الصالح، ومن شقوة ابن آدم المرأة السوء والمسكن السوء\nوالمركب السوء) . أخرجه أحمد (رقم ١٤٤٥) والحاكم (٢ / ١٤٤) بإسناد الحديث\nالذي قبله، وصححه الحاكم أيضا، وكذا الذهبي. وهو من أوهامهما كما سبق\nبيانة. وكذلك وهم فيه المنذري والهيثمي، أما الأول فقال (٣ / ٦٨): \"\nرواه أحمد بإسناد صحيح، والطبراني والبزار والحاكم وصححه ... وابن حبان في","vol":"4","page":378},{"text":"صحيحه \"، وهو نفسه قد انتقد الحاكم في تصحيحه إسناد الحديث الذي قبله،\nوالسند هو هو! وأما الهيثمي فقال (٢ / ٢٧٢): \" رواه أحمد والبزار\nوالطبراني في \" الكبير \" و\" الأوسط \" ورجال أحمد رجال الصحيح \"! وابن أبي\nحميد ليس من رجال الصحيح مطلقا. نعم لحديثه الآخر طريق أخرى هي خير من هذه،\nولكنه بلفظ: \" أربع من السعادة ... \"، فانظر \" الصحيحة \" (٢٨٢) .\n<span data-type=\"title\" id=toc-1916>١٩٠٧ </span>- \" من اعتذر إلى أخيه بمعذرة فلم يقبلها، كان عليه مثل خطيئة صاحب مكس \".\nضعيف.\nأخرجه ابن ماجه (٢ / ٤٠١) وأبو حاتم ابن حبان في \" روضة العقلاء\n\" (١٥٩ - ١٦٠) عن وكيع عن الثوري عن ابن جريج عن العباس بن عبد الرحمن بن\nمينا عن جودان مرفوعا به. وقال أبو حاتم: \" أنا خائف أن يكون ابن جريج\n﵀ دلس هذا الخبر، فإن (كان) سمعه من العباس بن عبد الرحمن، فهو\nحديث حسن \". قلت: كلا، فإن فيه عللا أخرى كما سترى: وقال المنذري (٣ / ٢٩٣): \" رواه أبو داود في \" المراسيل \"، وابن ماجه بإسنادين جيدين \". كذا\nقال، وليس بجيد، لتدليس ابن جريج، وكلامه يوهم أن له طريقين وإسنادين عن\nجودان وليس كذلك، ثم إن العباس بن عبد الرحمن بن مينا ليس بالمشهور، ولم\nيوثقه غير ابن حبان، ولذلك قال الحافظ في \" التقريب \": \" مقبول \". وجودان\nلم تثبت له صحبة، وقال أبو حاتم:","vol":"4","page":379},{"text":"\" جودان مجهول، وليست له صحبة \". وفي \"\nالتقريب \": \" مختلف في صحبته، وذكره ابن حبان في ثقات التابعين \". وله\nشاهد من حديث جابر أخرجه الطبراني في \" الأوسط \"، وفيه إبراهيم بن أعين،\nوهو ضعيف كما في \" المجمع \" (٨ / ٨١) . وله طريق أخرى عنه فيه متهم، وسيأتي\nذكره نحوه برقم (٢٠٣٩) . وقد أورده ابن أبي حاتم في \" العلل \" (٢ / ٣١٥ -\n٣١٦) موقوفا عليه من طريق أبي صالح كاتب الليث عن الليث عمن حدثه عن أبي\nالزبير عن جابر. ثم قال المنذري: \" روى عن جماعة من الصحابة، وحديث جودان\nأصح، وجودان مختلف في صحبته ولم ينسب \".\n<span data-type=\"title\" id=toc-1917>١٩٠٨ </span>- \" سلوا الله حوائجكم البتة في صلاة الصبح \".\nضعيف.\nرواه الروياني في \" مسنده \" (٢٥ / ١٤٢ / ٢): أخبرنا ابن إسحاق (\nيعني محمدا): أخبرنا محمد بن بكير أخبرنا عبد الله بن وهب عن سعيد بن أبي\nأيوب عن خالد بن يزيد عن أبي رافع مرفوعا. قلت: وهذا إسناد ضعيف، رجاله\nكلهم ثقات رجال الصحيح، غير خالد بن يزيد ولم أعرفه ويحتمل أنه الذي في \"\nالجرح \" (١ / ٢ / ٣٥٦): \" خالد بن يزيد بن موهب أبو عبد الرحمن، روى عن أبي\nأمامة ومعاوية، روى عنه معاوية بن صالح \". قلت: فإن يكن هو، فهو مجهول.\nوالحديث أورده السيوطي في \" الجامع \" من رواية أبي يعلى، وبيض له المناوي\nفلم يتكلم على إسناده بشيء، وعزاه للديلمي أيضا، وليس هو في \" الغرائب\nالملتقطة \" لابن حجر.","vol":"4","page":380},{"text":"<span data-type=\"title\" id=toc-1918>١٩٠٩ </span>- \" المجلس بالأمانة إلا ثلاثة مجالس، مجلس يسفك فيه دم حرام، ومجلس يستحل فيه فرج حرام، ومجلس يستحل فيه مال من غير حق \".\nضعيف. أخرجه أبو داود (٢ / ٢٩٧) وأحمد (٣ / ٣٤٢ - ٣٤٣) وأبو جعفر\nالطوسي في \" الأمالي \" (٣٣) واللفظ لأحمد، وهو أتم، كلاهما عن عبد الله\nبن نافع عن ابن أبي ذئب عن ابن أخي جابر بن عبد الله عن جابر بن عبد الله\nمرفوعا. ورجاله ثقات رجال مسلم، غير ابن أخي جابر فقد أغفلوه ولم يوردوه لا\nفي \" التهذيب \" ولا في \" الخلاصة \" ولا في \" التقريب \" ولا في \" الميزان \"\nفي فصل: \" فيمن قيل ابن أخي فلان \". والحديث قال العراقي في \" التخريج \" (٢ / ١٥٧): \" رواه أبو داود من حديث جابر، من رواية ابن أخيه غير مسمى عنه \".\nفالحديث ضعيف الإسناد لجهالة ابن أخي جابر. ومنه تعلم أن رمز السيوطي لحسنه\nليس بحسن، وإن وافقه المناوي في \" التيسير \"! وقد رويت الجملة الأولى منه\nمن حديث علي ﵁. أخرجه العقيلي في \" الضعفاء \" (٩٠) والقضاعي في\n\" مسند الشهاب \" (٢ / ١) والخطيب (١١ / ١٦٩) من طريق حسين بن عبد الله بن\nضميرة عن أبيه عن جده عن علي مرفوعا. وهذا إسناد ضعيف جدا بل موضوع. حسين\nهذا كذبه مالك. وقال أبو حاتم: \" متروك الحديث كذاب \". وقال أحمد: \" لا\nيساوي شيئا \".","vol":"4","page":381},{"text":"وقال ابن معين: \" ليس بثقة ولا مأمون \". وقال البخاري: \"\nمنكر الحديث، ضعيف \". وقال أبو زرعة: \" ليس بشيء، اضرب على حديثه \". كذا\nفي \" الميزان \"، ووالده عبد الله بن ضميرة، وجده لم أجد من ترجمهما. لكن\nلها شاهد في حديث آخر سيأتي برقم (٣٢٢٤) ولذلك كنت حسنته في: \" صحيح الجامع\n\" (٦٥٥٤) . لكن الحديث قد جاء بإسناد آخر، وفيه زيادة وهو: \" المجالس\nبالآمانة، ولا يحل لمؤمن أن يؤثر على مؤمن - أوقال: عن أخيه المؤمن - قبيحا\n\". أخرجه الخطيب (١٤ / ٢٣) من طريق مسعدة بن صدقة العبدي قال: سمعت أبا عبد\nالله جعفر بن محمد يحدث عن أبيه عن جده عن أبيه عن جده علي مرفوعا به. وهذا\nسند ضعيف جدا، مسعدة بن صدقة قال الدارقطني: متروك كما في \" الميزان \"،\nوساق له حديثا بلفظ: \" إذا كتبتم الحديث ... \"، وقال: \" حديث موضوع \". وقد\nمضى ذكره تحت الحديث (١١٧٣): \" من حدث حديثا كما سمع.. \".\n<span data-type=\"title\" id=toc-1919>١٩١٠ </span>- \" لا عقل كالتدبير، ولا ورع كالكف، ولا حسب كحسن الخلق \".\nضعيف.\nروي من حديث أبي ذر وأنس بن مالك وعقبة بن مالك وعلي بن أبي طالب.","vol":"4","page":382},{"text":"١ - أما حديث أبي ذر، فله طريقان: الأولى: عن الماضي بن محمد عن\nعلي بن سليمان عن القاسم بن محمد عن أبي إدريس الخولاني عنه قال رسول الله صلى\nالله عليه وسلم: فذكره. أخرجه ابن ماجه (٢ / ٥٥٤) . وقال البوصيري في \"\nالزوائد \" (٢٦٠ / ١): \" هذا إسناد ضعيف لضعف الماضي بن محمد الغافقي المصري\n، رواه الإمام أحمد في \" مسنده \" من حديث أبي ذر أيضا \". قلت: لم أره في \"\nالمسند \"، ولا عزاه إليه السيوطي في \" الجامع \". وعلي بن سليمان شامي مجهول\nكما في \" التقريب \". والأخرى: إبراهيم بن هشام بن يحيى بن يحيى الغساني:\nحدثنا أبي عن جدي عن أبي إدريس الخولاني به، في حديث طويل. أخرجه ابن حبان في\n\" صحيحه \" (٩٤) وأبو نعيم في \" الحلية \" (١ / ١٦٦ - ١٦٨) وقال الهيثمي في\n\" الموارد \": \" إبراهيم بن هشام بن يحيى الغساني، قال أبو حاتم وغيره: كذاب\n\". وتابعه إسماعيل بن أبي زياد، عن أبي سليمان الفلسطيني عن القاسم بن محمد\nبه أخرجه الخرائطي في \" مكارم الأخلاق \" (ص ٨) . وإسماعيل هذا متروك كذبوه.\nوأبو سليمان الفلسطيني مجهول. وظني أنه علي بن سليمان نفسه الذي في الطريق\nالأولى. والله أعلم.\n٢ - وأما حديث أنس، فيرويه أبو حاجب الضرير: حدثنا\nمالك بن أنس عن زيد بن أسلم عنه مرفوعا به. أخرجه أبو الحسين الأبنوسي في\n\" الفوائد \" (١٩ / ٢) وأبو نعيم في \" الحلية \" (٦ / ٣٤٣) والدامغاني\nالفقيه في \" الأحاديث والأخبار \" (١ / ١٠٨ - ١٠٩) وقال:","vol":"4","page":383},{"text":"\" أبو حاجب هذا\nصخر بن محمد الحاجبي \". قلت: وهو كذاب كما قال ابن طاهر. وقال الحاكم: \"\nروى عن مالك وغيره من الثقات أحاديث موضوعة \". وقال الدارقطني: \" يضع\nالحديث على مالك ونظائره من الثقات \". وقال ابن عدي: \" حدث عن الثقات\nبالبواطيل، فمن ذلك هذا الحديث \". وذكر أبو نعيم أنه تفرد به عن مالك.\n٣ - وأما حديث عقبة بن عامر، فيرويه شافع بن نافع: أخبرنا محمد بن محمد\nالمروزي: أخبرنا أبو عمرو محمد بن محمد الحاجي أخبرنا عبد الله بن لهيعة عن\nيزيد بن أبي حبيب عنه. أخرجه محمد بن حمزة الفقيه في \" أحاديثه \" (٢١٤ / ١)\n. قلت: وهذا سند ضعيف، ابن لهيعة سيء الحفظ. ومن دونه لم أجد لهم ترجمة،\nويحتمل أن يكون وقع في السند تحريف ما. والله أعلم. وأما حديث علي، ففيه\nكذاب، وفي حديثه زيادات مستنكرة، فقد أفردته بالتخريج، وسيأتي إن شاء الله\nتعالى برقم (٥٤٢٨) .\n<span data-type=\"title\" id=toc-1920>١٩١١ </span>- \" خير ما أعطي الإنسان خلق حسن، وشر ما أعطي الرجل قلب سوء في صورة حسنة \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (٨ / ٥١٨ / ٥٣٨٣) ابن منده (٢ / ٢٧٨ / ٢) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (١٨ / ١) عن أبي إسحاق\nعن رجل من جهينة قال: قال: رسول الله ﷺ. قلت: وهذا\nإسناد ضعيف: الرجل الجهني لا يدرى أصحابي هو أم تابعي؟ وأبو إسحاق هو\nالسبيعي وهو مدلس مختلط.","vol":"4","page":384},{"text":"وللشطر الأول منه شاهد من حديث أسامة بن شريك\nمرفوعا بإسناد صحيح، انظر \" المشكاة \" (٥٠٧٩) . وعزاه في \" المشكاة \" (٥٠٧٨) للبيهقي في \" شعب الإيمان \" عن رجل من مزينة.\n<span data-type=\"title\" id=toc-1921>١٩١٢ </span>- \" من كظم غيظا وهو يقدر على إنفاذه، ملأه الله أمنا وإيمانا \".\nضعيف.\nرواه البخاري في \" التاريخ \" (٣ / ٢ / ١٢٣) والطبري في \" تفسيره\n\" (٧ / ٢١٦ / ٧٨٤٢) والعقيلي في \" الضعفاء \" (٢٦٤) من طريق أحمد بسنده عن\nعبد الجليل عن عم له عن أبي هريرة في قوله \" \" والكاظمين الغيظ \"، قال\n: قال النبي ﷺ: فذكره في ترجمة عبد الجليل هذا، وقال: \"\nقال البخاري: لا يتابع عليه \". قلت: وعمه لا يعرف. ومن أوهام المناوي\nقوله في \" التيسير \": \" وإسناده حسن \"! مع أنه في \" الفيض \" تعقب رمز\nالسيوطي لحسنه بإعلال الحافظ العراقي إياه بالراوي الذي لم يسم، ثم زاد في\nالوهم أنه عزاه لأبي داود، وإنما هو عنده من حديث معاذ بن أنس بلفظ آخر.\nانظر \" صحيح الجامع \" (٦٣٩٨) . ثم قال العقيلي: \" وقد روي من غير هذا\nالطريق بإسناد صالح \". قلت: كأنه يشير إلى حديث ابن عمر: \" ما من جرعة أعظم\nأجرا عند الله من جرعة غيظ كظمها عبد ابتغاء وجه الله \". أخرجه أحمد (٢ / ١٢٨) بإسنادين عنه، أحدهما صحيح.","vol":"4","page":385},{"text":"<span data-type=\"title\" id=toc-1922>١٩١٣ </span>- \" لكل شيء أس، وأس الإيمان الورع، ولكل شيء فرع، وفرع الإيمان الصبر، ولكل شيء سنام، وسنام هذه الأمة عمي العباس، ولكل شيء سبط، وسبط هذه الأمة حبيباي الحسن والحسين، ولكل شيء جناح، وجناح هذه الأمة أبو بكر وعمر، ولكل شيء مجن، ومجن هذه الأمة علي بن أبي طالب \".","vol":"4","page":385},{"text":"موضوع.\nرواه ابن عساكر (٨ / ٤٧١ / ٢) من طريق أبي بكر الخطيب بسنده عن\nإبراهيم بن (الحكم بن) ظهير عن أبيه عن عطاء بن أبي رباح عن ابن عباس\nمرفوعا. وقال الخطيب: \" الحكم بن ظهير ذاهب الحديث \". قلت: وقال صالح\nجزرة: \" يضع الحديث \". وقال البخاري: \" متروك الحديث، تركوه \". وقال\nيحيى: \" كذاب \". قلت: وابنه إبراهيم ليس خيرا منه، فقد قال فيه أبو حاتم:\n\" كذاب \". والحديث أورده السيوطي في \" ذيل الموضوعات \" (ص ٥٣)، ثم ابن\nعراق في \" تنزيه الشريعة \" (١٧٧ / ٢) من رواية الديلمي فقط من هذه الطريق،\nوأعلاه بإبراهيم هذا فقط وهو قصور. ثم إن السيوطي تناقض حيث أورد الحديث في \"\nالجامع الصغير \" من رواية الخطيب وابن عساكر هذه! . وأما المناوي فخفي عليه\nأن الحديث من رواية هذين الكذابين، فقال: \" ورواه الديلمي، وفيه من لا\nيعرف \". وأما في \" التيسير \" فقد بيض له المناوي! ثم إن إطلاق السيوطي العزو\nللخطيب يشعر أنه في \" تاريخه \" كما نص عليه في مقدمة \" الجامع الصغير \"، وليس\nفيه، ولعله استلزم من رواية ابن عساكر له من طريق الخطيب أنه في \" تاريخه \"،\nوليس ذلك بلازم كما لا يخفي.","vol":"4","page":386},{"text":"<span data-type=\"title\" id=toc-1923>١٩١٤ </span>- \" لا يزال الرجل يذهب بنفسه، (وفي رواية: يتكبر)، ويذهب بنفسه حتى يكتب في الجبارين، فيصبه ما أصابهم \".\nضعيف.\nرواه الترمذي (١ / ٣٦٠) وابن لال في \" حديثه \" (١٢٣ / ٢)\nوالطبراني في \" المعجم الكبير \" (٧ / ٢٣ / ٦٢٥٤) والرواية الثانية له، وابن\nالجوزي في \" جامع المسانيد \" (ق ٨ / ١ - ٢) عن عمر بن راشد عن إياس بن سلمة\nبن الأكوع عن أبيه مرفوعا. وقال الترمذي: \" حديث حسن غريب \". وأقره\nالعراقي في \" تخريج الإحياء \" (٣ / ٣٣٧) ! كذا قالا: وعمر بن راشد - وهو\nاليمامي - ضعيف كما جزم به الحافظ في \" التقريب \" وقال الذهبي في \" الضعفاء \"\n: \" ضعفوه \". وقال في \" الكاشف \": \" لينه جماعة \".","vol":"4","page":387},{"text":"<span data-type=\"title\" id=toc-1924>١٩١٥ </span>- \" من شر الناس منزلة من أذهب آخرته بدنيا غيره \".\nضعيف.\nرواه ابن ماجه (٣٩٦٦) وأبو نعيم في \" الحلية \" (٦ / ٥٦)\nوالقضاعي (٩٣ / ٢) والحافظ عبد الغني المقدسي في \" الثالث والتسعين من\nتخريجه \" (٤٨ / ١) عن عبد الحكم بن ذكوان عن شهر عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، شهر - وهو ابن حوشب - ضعيف لسوء حفظه. وعبد الحكم\nبن ذكوان قال ابن معين: \" لا أعرفه \". قلت: وذكره ابن حبان في \" الثقات \"\n، وقد روى عنه ثلاثة من الثقات. والله أعلم.","vol":"4","page":387},{"text":"<span data-type=\"title\" id=toc-1925>١٩١٦ </span>- \" من دفع غضبه دفع الله عنه عذابه، ومن حفظ لسانه ستر الله عورته، ومن اعتذر إلى أخيه قبل الله معذرته \".\nضعيف جدا.\nرواه العقيلي في \" الضعفاء \" (١١٥) عن عبد السلام بن هاشم قال\n: حدثنا خالد بن برد عن قتادة عن أنس مرفوعا. وفي رواية قال: حدثنا خالد\nبن برد العجلي عن أبيه عن أنس مرفوعا. نحوه، وقال: \" هذا أولى \". ذكره في\nترجمة خالد هذا، وقال: \" في حديثه اضطراب \". وقال الذهبي: \" مجهول،\nوعنه عبد السلام بن هاشم بخبر منكر \". قلت: كأنه يشير لهذا، ثم قال في ترجمة\n\" عبد السلام بن هاشم \": \" الأعور شيخ مقل حدث بعد المائتين، قال أبو حاتم:\nليس بالقوي، وقال عمرو بن علي الفلاس: لا أقطع على أحد بالكذب إلا عليه \".\nومن طريقه رواه الطبراني في \" الأوسط \" كما في \" المجمع \" (٨ / ٧٠) دون\nالفقرة الأخيرة منه. وأخرجه بتمامه البيهقي في \" الشعب \" كما في \" المشكاة \"\n(٥١٢١) والحكيم الترمذي كما في \" الجامع الكبير \". وأشار المنذري (٤ / ٣) إلى تضعيف الحديث، وعطف على رواية \" الأوسط \"، فقال: \" وأبو يعلى ولفظه\n\": (من خزن لسانه ستر الله عورته، ومن كف غضبه كف الله عنه عذابه، ومن\nاعتذر إلى الله قبل الله عذره) ثم قال عقبه:","vol":"4","page":388},{"text":"\" ورواه البيهقي مرفوعا\nوموقوفا، على أنس، ولعله الصواب \". وقال الهيثمي في هذا المرفوع (١٠ / ٢٩٨\n): \" رواه أبو يعلى، وفيه الربيع بن سليمان الأزدي، وهو ضعيف \". قلت:\nوفيه علة أخرى (٣ / ١٠٧١) من طريق ابن أبي شيبة: أخبرنا زيد بن الحباب قال:\nحدثني الربيع بن سليمان قال: حدثني أبو عمرو ومولى أنس بن مالك أنه سمع أنس\nبن مالك به مرفوعا. قلت: فأبو عمرو هذا غير معروف، أورده ابن أبي حاتم (٤ /\n٢ / ٤١٠) بهذه الرواية، ولم يذكر فيه جرحا ولا تعديلا. وكذلك أورده\nالدولابي في \" الكنى \" (٢ / ٤٤) ولم يزد على أن ساق له هذا الحديث من طريق\nأخرى عن الربيع به. (تنبيه): وروى البيهقي في \" الشعب \" (٢ / ٧٣ / ٢) عن\nابن عون عن عطاء البزاز عن أنس مرفوعا وموقوفا بلفظ: \" لا يصيب عبد حقيقة\nالإيمان حتى يخزن لسانه \". فإن كان المنذري عنى هذا بما عزاه للبيهقي فهو حديث\nآخر. وعطاء هذا، قال ابن معين: \" ليس بشيء \". ثم رواه من طريق أخرى مرفوعا\n، وفيه عطاء بن عجلان وهو متروك. لكن له طريق آخر خير منه في \" الروض \" (\n١٤١) وسيأتي بيان علته في المجلد الخامس رقم (٢٠٢٧) .\n<span data-type=\"title\" id=toc-1926>١٩١٧ </span>- \" من دخل البيت دخل في حسنة، وخرج من سيئة مغفورا له \".\nضعيف.\nرواه ابن خزيمة في \" صحيحة \" (١ / ٢٩٤ / ٢) والبزار (٢ / ٤٣ / ١١٦١ - الكشف) وتمام (١٩٥ / ٢) والبيهقي في \" سننه \" (٥ / ١٥٨) عن سعيد\nبن سليمان: حدثنا عبد الله بن المؤمل عن عبد الرحمن بن محيص عن عطاء عن ابن\nعباس مرفوعا.","vol":"4","page":389},{"text":"ومن هذا الوجه رواه الطبراني (٣ / ١٢١ / ١ و١٢٤ / ١)\nوالسهمي (١٦٦) من طريق ابن عدي: إلا أنه قال: محمد بن عبد الرحمن بن محيصن.\nثم قال: \" قال ابن عدي: كذا قال: محمد بن عبد الرحمن بن محيصن وإنما هو عمر\n\". قلت: ولم أعرفه سواء كان عمر بن عبد الرحمن، أومحمد بن عبد الرحمن، أو\nعبد الرحمن بن محيصن. وقال البيهقي: \" تفرد به عبد الله بن المؤمل، وليس\nبالقوي \". وعقب عليه المناوي بقوله في \" التيسير \": \" وقال الطبراني: حسن\n\"! كذا، ولا أدري من أين وقع له هذا التحسين؟! ورواه الدولابي (١ / ١٤٤\n) من قول مجاهد. ورجاله ثقات غير شيخ الدولابي أحمد ابن فضيل أبي الحسن العكي\nولم أجد له ترجمة، ولا في \" تاريخ ابن عساكر \". ويزيد بن جابر الراوي له\nعن مجاهد هو يزيد بن يزيد بن جابر، وهو ثقة، ترجمه ابن حبان في \" الثقات \" (٢ / ٣٠٩) . ثم رأيته في \" الكامل \" لابن عدي (٢٠٩ / ٢) من الوجه المذكور\nأعلاه، لكنه قال: \" ابن محيصن لم يسم \"، وقال: \" حديث غير محفوظ \".\nولفظه. \" دخول البيت دخول في حسنة، وخروج من سيئة \". وعزاه السيوطي لابن\nعدي والبيهقي في \" الشعب \". ومن عجائب الأوهام قول المناوي عقبة: \" وفيه\nمحمد بن إسماعيل البخاري، أورده الذهبي في \" الضعفاء \"، وقال: قدم بغداد\nسنة خمسمائة، قال ابن الجوزي: كان كذابا، وفيه عبد الله بن المؤمل، قال\nالذهبي: ضعفوه \". واقتصر في \" التيسير \" على قوله: \" فيه كذاب \"! قلت:\nووجه العجب أن كل طالب لهذا العلم الشريف يعلم أن اللذين عزا الحديث السيوطي\nإليهما وهما ابن عدي والبيهقي لم يكونا حيين سنة (٥٠٠) ! فقد مات ابن عدي (٣٦٥) والبيهقي سنة (٤٥٨)، فلا أدري من أين جاء المناوي بهذا البخاري في\nهذا الحديث، وهو طبعا غير البخاري الإمام.","vol":"4","page":390},{"text":"<span data-type=\"title\" id=toc-1927>١٩١٨ </span>- \" إن الغضب يفسد الإيمان كما يفسد الصبر العسل \".\nضعيف.\nرواه تمام (١٠١ / ٢) في \" الفوائد \" عن هشام بن عمار: حدثنا أبو\nبكر مخيس بن تميم الأشجعي عن بهز بن حكيم عن أبيه عن جده معاوية بن حيدة\nمرفوعا. ومن هذا الوجه أخرجه أبو القاسم الهمداني في \" الفوائد \" (١ / ٢٠٧ /\n٢) وعنه ابن عساكر في \" تاريخ دمشق \" (١٥ / ٣١ / ٢) . قلت: وهذا سند ضعيف\n، مخيس هذا مجهول كما في \" الميزان \". وهشام بن عمار فيه ضعف. والحديث عزاه\nفي \" المشكاة \" (٥١١٨) للبيهقي في \" شعب الإيمان \".","vol":"4","page":391},{"text":"<span data-type=\"title\" id=toc-1928>١٩١٩ </span>- \" إذا لم يبارك للعبد في ماله جعله الله في الماء والطين \".\nضعيف جدا.\nرواه ابن أبي الدنيا في \" قصر الأمل \" (٢ / ٢١ / ٢) وعنه\nالديلمي (١ / ١ / ١٤٨) عن عبد الأعلى بن أبي المساور عن خالد الأحول عن علي\nمرفوعا. قلت: وهذا إسناد ضعيف جدا، عبد الأعلى هذا، قال الحافظ: \"\nمتروك، وكذبه ابن معين \". وخالد الأحول لم أعرفه. والحديث رواه البيهقي\nفي \" الشعب \" من طريق ابن أبي المساور كما في \" فيض القدير \"، وقال المناوي:\n\" تركه أبو داود \". فقوله في \" التيسير \": \" إسناده ضعيف \". فيه تساهل ظاهر.","vol":"4","page":391},{"text":"<span data-type=\"title\" id=toc-1929>١٩٢٠ </span>- \" إن الله يحب أبناء الثمانين \".\nضعيف جدا.\nرواه ابن عساكر (٢ / ٢٢٩ / ١) عن عبد الرحمن بن أبي بكر عن\nزيد بن أسلم عن أبيه عن ابن عمر مرفوعا.","vol":"4","page":391},{"text":"قلت: وهذا سند ضعيف جدا، عبد\nالرحمن هذا هو المليكي ضعيف جدا، قال البخاري: \" ذاهب الحديث \". وقال\nالنسائي: \" متروك \". والحديث أورده السيوطي في \" الجامع \" من رواية ابن\nعساكر هذه، ولم يتكلم عليه المناوي بشيء، كأنه لم يقف على سنده. وقد روي\nبلفظ: \" السبعين \" مكان: \" الثمانين \"، وزيادة: \" ويستحي من أبناء\nالثمانين \". وسيأتي إن شاء الله تعالى برقم (٣١٢١) .\n<span data-type=\"title\" id=toc-1930>١٩٢١ </span>- \" إذا إنتاط غزوكم وكثرت العزائم واستحلت الغنائم، فخير أعمالكم الرباط \".\nضعيف.\nرواه ابن حبان في \" صحيحه \" (١٦٢٥) وابن أبي عاصم في \" الجهاد \"\n(٢ / ١٠٢ / ١) والمخلص في \" الفوائد المنتقاة \" (٧ / ٢٢ / ١) والخطيب (١٢ / ١٣٥) عن سويد بن عبد العزيز عن عبيد الله بن عبيد الكلاعي عن مكحول عن\nخالد بن معدان عن عتبة بن الندر مرفوعا. قلت: وهذا إسناد ضعيف جدا،\nسويد هذا قال ابن معين والنسائي: \" ليس بثقة \". وقال البخاري: \" فيه نظر\nلا يحتمل \".","vol":"4","page":392},{"text":"وقال الحافظ في \" التهذيب \": \" وضعفه ابن حبان جدا، وأورد له\nأحاديث مناكير، ثم قال: وهو ممن أستخير الله فيه لأنه يقرب من الثقات \".\nقلت: ومن طريقه رواه الطبراني أيضا في \" الكبير \" كما في \" المجمع \" (٥ / ٢٩٠) وقال: \" وهو متروك \". وقد روي بإسناد خير من هذا ولكنه موقوف وهو\nبلفظ: \" يأتي على الناس زمان أفضل الجهاد الرباط، ذلك إذا اطاط (كذا) الغزو\nوكثرت العزائم واستحلت الغنائم، وأفضل الجهاد يومئذ الرباط \". رواه بن أبي\nشيبة في \" المصنف \" (٧ / ١٥٣ / ٢): أخبرنا أبو أسامة عن عبد الرحمن بن يزيد\nبن جابر قال: أخبرنا خالد بن معدان قال: سمعت أبا أمامة وجبير بن نفير\nيقولان: فذكره موقوفا عليهما. قلت: وهذا إسناد صحيح، ولكنه موقوف. ولكن\nهل هو في حكم المرفوع؟ ذلك ما لم يظهر لي الآن. والله أعلم. وقد روي\nمرفوعا مرسلا بلفظ: \" يأتي على الناس زمان يكون أفضل الجهاد فيه الرباط،\nوالرباط أصل الجهاد وفرعه \". رواه أبو حزام بن يعقوب الحنبلي في \" الفروسية \"\n(١ / ٩ / ١) عن الحجاج بن فرافصة عن الزهري مرفوعا. قلت: وهذا مع إرساله\nضعيف، لأن الحجاج هذا قال الحافظ: \" صدوق عابد يهم \". وأبو حزام نفسه لم\nأجد له ترجمة.","vol":"4","page":393},{"text":"<span data-type=\"title\" id=toc-1931>١٩٢٢ </span>- \" لا تزول قدما عبد يوم القيامة حتى يسأل عن أربع: عن عمره فيما أفناه، وعن جسده فيما أبلاه، وعن ماله فيما أنفقه ومن أين اكتسبه، وعن حبنا أهل البيت \".\nباطل بهذا اللفظ.\nأخرجه الطبراني في \" الكبير \" (ج ٣ ورقة ١١٢ وجه ٢):\nحدثنا الهيثم بن خلف الدوري: أخبرنا أحمد بن محمد بن يزيد بن سليم مولى بني\nهاشم حدثني حسين بن الحسن الأشقر أخبرنا هشيم بن بشير عن أبي هاشم عن مجاهد عن\nابن عباس مرفوعا به. قلت: وهذا إسناد ضعيف، ورجاله ثقات غير حسين\nالأشقر فضعفه الجمهور، ورماه بعضهم بالكذب، وهو شيعي غال، وروايته هذه\nالزيادة في آخر الحديث مما يؤكد صدق من كذبه، وخطأ من وثقه كابن حبان وابن\nمعين! والهيثم بن خلف ثقة، وقد وثق شيخه أحمد هذا كما ذكر ذلك الخطيب في \"\nتاريخه \" (٥ / ١١٩ - ١٢٠) وترجم أيضا للهيثم وقال (١٤ / ٦٣): \" إنه كان\nمن الأثبات \". وبقية رجال السند من رجال \" التهذيب \". لكن له علة أخرى وهي\nعنعنة هشيم بن بشير، فإنه كان كثير التدليس كما قال الحافظ في \" التقريب \".\nوقد سرق بعض الكذابين هذا الحديث فركب عليه إسنادا آخر إلى ابن عباس به. رواه\nعبد القاهر بن عبد السلام العباسي في \" الهاشميات \" (٦ / ١٠٩ / ١ - ٢) عن\nمحمد (هو بن زكريا الغلابي): حدثنا يعقوب حدثنا أبي عن أبيه عن جده عن ابن\nعباس مرفوعا. والغلابي هذا وضاع معروف. وركب له أحد المجهولين إسنادا آخر،\nفجعله من مسند أبي ذر، ونقص منه السؤال عن العمر، ولفظه:","vol":"4","page":394},{"text":"\" لا تزول قدما ابن آدم يوم القيامة حتى يسأل عن أربع، عن علمه ما عمل به؟ وعن ماله من أين\nاكتسبه، وفيما أنفقه؟ وعن حبنا أهل البيت. فقيل: يل رسول الله! ومن هم\n؟ فأومى بيده إلى علي بن أبي طالب \". أخرجه بن عساكر (١٢ / ١٢٦ / ١) عن\nيعقوب بن إسحاق القلوسي أخبرنا الحارث بن محمد المكفوف أخبرنا أبو بكر بن عياش\nعن معروف (الأصل: حروف) بن خربوذ عن أبي الطفيل عن أبي ذر مرفوعا. قلت:\nوهذا إسناد ضعيف، معروف بن خربوذ متكلم فيه، قال الذهبي: \" صدوق شيعي، ضعفه\nيحيى بن معين. وقال أحمد: ما أدري كيف حديثه؟ وقال أبو حاتم: يكتب حديثه\n. قلت: وهو مقل \". وقال في \" التقريب \": \" صدوق ربما وهم \". والحارث بن\nمحمد المكفوف لم أجد له ترجمة، فلعله هو الآفة، فإن الحديث بذكر أهل البيت\nفيه منكر، وقد خالفه الثقة أسود بن عامر إسناد ومتنا، فقال: حدثنا أبو بكر\nبن عياش عن الأعمش عن سعيد بن عبد الله بن جريج عن أبي برزة الأسلمي قال: قال\nرسول الله ﷺ فذكره دون جملة حب البيت، وقال بدلها: \" وعن\nجسمه فيما أبلاه \". وزاد في أوله \" عن عمره فيما أفناه \". وكذلك روي عن ابن\nمسعود ومعاذ، وقد خرجت أحاديثهم في \" الصحيحة \" (٩٤٦) .\n<span data-type=\"title\" id=toc-1932>١٩٢٣ </span>- \" إذا رأيتم الرجل قد أعطي زهدا في الدنيا وقلة منطق، فاقتربوا منه، فإنه يلقى الحكمة \".\nضعيف.\nرواه البخاري في \" التاريخ \" (الكنى ٢٧ - ٢٨) وابن ماجه (رقم\n٤١٠١) والطبراني (٨٤ / ١ - المنتقى منه) وابن عساكر (٥ / ١٢١ و١٥ / ١٨٧\n/ ١) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (١٢١ / ٢) عن هشام بن عمار:\nحدثنا الحكم بن","vol":"4","page":395},{"text":"هشام حدثنا يحيى بن سعيد بن أبان القرشي عن أبي فروة عن أبي\nخلاد وكانت له صحبة، قال: فذكره مرفوعا. ورواه أبو عبد الله بن منده في\n\" معرفة الصحابة \" (٣٧ / ١٩٥ / ٢) عن كثير بن هشام: حدثنا الحكم بن هشام به\n، وقال: \" رواه هشام بن عمار عن الحكم بن هشام نحوه \". قلت: ورواه أبو\nنعيم في \" الحلية \" (١٠ / ٤٠٥) عن عبد الله بن عبد الوهاب عن أبي مسهر عن\nالحكم بن هشام به. ورواه ابن عساكر (١٥ / ٩٧ / ١) من طريق آخر عن الحكم بن\nهشام به. قلت: وهذا إسناد ضعيف منقطع، فإن أبا فروة هذا اسمه يزيد بن سنان\nبن يزيد الرهاوي قال الحافظ: \" ضعيف من كبار السابعة \". يعني أنه لم يسمع من\nأحد من الصحابة، بل هو من أتباع التابعين. ثم رأيت ابن أبي حاتم قد أورد\nالحديث في \" العلل \" (٢ / ١١٥) كما أوردته، ثم قال: \" قال أبي: حدثنا بهذا\nالحديث ابن الطباع عن يحيى بن سعيد الأموي عن أبي فروة يزيد بن سنان عن أبي\nمريم عن أبي خلاد \". فأدخل بينهما أبا مريم، ولم أعرفه، وهو رواية للبخاري\n، وصحح الأول، وقال ابن أبي حاتم: \" قلت لأبي: يصح لأبي خلاد صحبة؟ فقال\n: ليس له إسناد \". قلت: وأبو خلاد هذا هو غير السائب بن خلاد، وعبد الرحمن\nبن زهير، هذا لا يسمى. وله ترجمة في \" الإصابة \". وللحديث شاهد من حديث\nأبي هريرة مرفوعا به. أخرجه أبو نعيم في \" الحلية \" (٧ / ٣١٧): حدثنا\nسليمان بن أحمد حدثنا أحمد بن طاهر ابن حرملة حدثنا جدي حرملة بن يحيى حدثنا\nابن وهب حدثنا سفيان بن عيينة: حدثني رجل","vol":"4","page":396},{"text":"قصير من أهل مصر يقال له عمرو بن\nالحارث عن ابن حجيرة عنه. وقال: \" غريب بهذا الإسناد من هذا الوجه عن ابن\nوهب \". قلت: وهو إسناد مركب باطل، افتعله أحمد بن طاهر فإنه كذاب كما قال\nالدارقطني وتبعه الهيثمي (١٠ / ٣٠٢) وله شاهد آخر من حديث عبد الله بن جعفر\nمرفوعا مختصرا بلفظ: \" إذا رأيتم من يزهد في الدنيا فادنوا منه فإنه يلقى\nالحكمة \". ولكنه واه جدا، قال أبو يعلى في \" مسنده \" (٤ / ١٦٠٧): حدثنا\nإسماعيل بن سيف البصري: حدثنا عمر بن هارون البلخي عن سفيان عن عبد الله بن\nعبد الله بن جعفر عن أبيه. قال الهيثمي (١٠ / ٢٨٦): \" رواه أبو يعلى،\nوفيه عمر بن هارون البلخي وهو متروك \". قلت: وعبد الله بن عبد الله بن جعفر\nلم أعرفه، ولعل في النسخة تحريفا. وإسماعيل بن سيف، وهو ضعيف يسرق الحديث\n، وسيأتي له حديث آخر (٢٥٢٣) .\n<span data-type=\"title\" id=toc-1933>١٩٢٤ </span>- \" خصلتان من كانتا فيه كتبه الله شاكرا صابرا: من نظر في دينه إلى من هو فوقه فاقتدى به، ونظر في دنياه إلى من هو دونه فحمد الله على ما فضله الله به عليه، كتبه الله شاكرا صابرا، ومن نظر في دينه إلى من هو دونه، ونظر في دنياه إلى من هو فوقه، فأسف على ما فاته منه لم يكتبه الله شاكرا ولا صابرا \".\nضعيف.\nرواه ابن المبارك في \" الزهد \" (١٨٠ - رواية نعيم) وعنه الترمذي\n(٢ / ٨٣) وكذا البغوي في \" شرح السنة \" (١٤ / ٢٩٣ / ٤١٠٢) وابن السني في\n\" عمل اليوم والليلة \" (٣٠٤) عن ابن ثوبان كلاهما عن المثنى بن الصباح عن\nعمرو بن شعيب عن أبيه عن جده مرفوعا.","vol":"4","page":397},{"text":"وقال البغوي: \" هكذا رواه الخلال\nوسويد بن نصر عن ابن المبارك عن المثنى بن الصباح عن عمرو ابن شعيب عن جده -\nولم يذكرا: \" عن أبيه \" -، ورواه علي بن إسحاق عن المبارك عن المثنى عن عمرو\nبن شعيب عن أبيه عن جده رفعه \". قلت: يشير البغوي إلى إعلال الحديث بالانقطاع\nوالاضطراب. لكن رواية ابن السني ترجح الاتصال، لأنها توافق رواية من ذكر عن\nابن المبارك زيادة: \" عن أبيه \"، ومن المحتمل أن يكون الاضطراب من المثنى\nنفسه، فإنه ضعيف اختلط في آخره كما في \" التقريب \". ومنه تعلم أن قول\nالترمذي عقبه: \" حديث حسن غريب \". فهو غير حسن، على أن قوله: \".. حسن \"،\nلم يثبت في بعض النسخ، وهو الصواب، ولذلك كله جزم المناوي بضعف إسناده.\n<span data-type=\"title\" id=toc-1934>١٩٢٥ </span>- \" من رضي بالقليل من الرزق رضي الله منه بالقليل من العمل، وانتظار الفرج من الله عبادة \".\nضعيف جدا.\nرواه أبو بكر الأزدي في \" حديثه \" (٤ - ٥) عن عبد الله بن\nشبيب: أخبرنا إسحاق الفروي قال: أخبرنا سعيد بن مسلم بن بانك أنه سمع علي بن\nالحسين عن أبيه عن علي مرفوعا. قلت: وهذا إسناد ضعيف جدا، عبد الله بن\nشبيب، قال الذهبي: \" واه، قال أبو أحمد الحاكم: ذاهب الحديث ... \". وقال\nفي \" الضعفاء \": \" مجمع على ضعفه \". وإسحاق الفروي هو ابن محمد من شيوخ\nالبخاري، لكنه ضعيف من قبل حفظه، وبه أعله المناوي.","vol":"4","page":398},{"text":"قلت: لكني وجدت له طريقا أخرى، فقال أبو الحسين الأبنوسي في \" الفوائد \" (٢٣ / ١): أخبرنا\nالملاحمي (محمد بن أحمد بن موسى البخاري) قال: حدثنا أبو إسحاق محمود بن\nإسحاق المطوعي قال: حدثنا عبد الله بن حماد الآملي قال: حدثنا الربيع بن روح\nقال: حدثنا سلم بن سالم عن جعفر بن محمد عن أبيه عن علي بن أبي طالب مرفوعا.\nقلت: وهذا سند ضعيف جدا، آفته سلم بن سالم وهو البلخي الزاهد، ضعفه أحمد\nوالنسائي، وأشار الأصم إلى تكذيبه. وفقرة الانتظار لها طرق أخرى سبق تخريجها\nبرقم (١٥٧٣) وبعدها هذا الحديث من الطريق الأولى من مصدرين آخرين.\n<span data-type=\"title\" id=toc-1935>١٩٢٦ </span>- \" يدخل فقراء المسلمين الجنة قبل الأنبياء بأربعين خريفا \".\nباطل بهذا اللفظ.\nأخرجه أحمد (٣ / ٣٢٤) من طريق عمرو بن جابر أبي زرعة\nالحضرمي قال: سمعت جابر بن عبد الله الأنصاري يقول: سمعت رسول الله صلى\nالله عليه وسلم يقول: فذكره. قلت: وهذا سند ضعيف جدا، عمرو هذا قال الذهبي\n: \" هالك، قال أحمد: روى عن جابر مناكير، وبلغني أنه كان يكذب، وقال\nالنسائي: ليس بثقة \". قلت: ومن مناكيره هذا اللفظ: \" الأنبياء \". فإن\nالمعروف إنما هو بلفظ: \" الأغنياء \". وهكذا وقع في \" سنن الترمذي \" (٢ / ٥٧) من هذا الوجه، فلا أدري أهو تحريف من بعض النساخ لما رآه باللفظ الأول\nواستنكره عدل به إلى اللفظ الآخر، أوأن الرواية وقعت للترمذي هكذا؟ ومما\nيرجح هذا أنه قال عقبة: \" هذا حديث حسن \". فلوكان عنده باللفظ الأول، لما\nحسنه، بل لاستنكره. والله أعلم. وقد روي باللفظ الآخر من حديث أبي الدرداء\nمرفوعا بلفظ: \" يدخل فقراء أمتي الجنة قبل أغنيائهم بأربعين خريفا \".","vol":"4","page":399},{"text":"أخرجه ابن عدي في \" الكامل \" (٨٠ / ٢) من طريق ابن الخوار: حدثنا مغيرة بن زياد\nحدثنا إسماعيل بن عبيد الله عن أم الدرداء قال: سمعتها تروي عن أبي الدرداء\nقال: سمعت رسول الله ﷺ ...، فذكره. أورده في ترجمة ابن\nالخوار هذا واسمه حميد بن حماد، وقال: \" يحدث عن الثقات بالمناكير، وهو\nقليل الحديث، وبعض أحاديثه على قلته لا يتابع عليه \". وقال الحافظ في\n\" التقريب \": \" لين الحديث \". والمغيرة بن زياد صدوق له أوهام. والمحفوظ\nأن هذه المدة: \" أربعين خريفا \" إنما قالها ﷺ في فقراء\nالمهاجرين، وأما فقراء المسلمين - عامة - فيدخلون الجنة قبل أغنيائهم\nبخمسمائة سنة. انظر \" المشكاة \" (٥٢٤٣ - ٥٢٥٨) .\n<span data-type=\"title\" id=toc-1936>١٩٢٧ </span>- \" من جاع واحتاج فكتمه الناس حتى يفضى به إلى الله ﷿، فتح الله له رزق\nسنة من حلال \".\nمنكر.\nرواه تمام (٢٩ / ١) عن إسماعيل بن رجاء: حدثنا موسى بن أعين عن\nالأعمش عن سعيد بن جبير عن أبي هريرة مرفوعا. قلت: وهذا سند ضعيف،\nرجاله ثقات رجال الشيخين، غير إسماعيل بن رجاء ضعفه الدارقطني، ومن طريقه\nأخرجه ابن حبان في \" الضعفاء \" والعقيلي في \" الضعفاء \" والطبراني في\n\" الأوسط \" وسليم الرازي في \" فوائده \" والبيهقي في \" شعب الإيمان \"، عن أبي\nهريرة. وقال ابن حبان (١ / ١٣٠): \" هذا حديث باطل، لم يحدث به الأعمش،\nولا رواه سعيد ولا حدث به أبو هريرة ﵁، ولا قاله رسول الله صلى\nالله عليه وسلم، آفته إسماعيل بن رجاء الحصني \".","vol":"4","page":400},{"text":"وتبعه ابن الجوزي، فأقره\nفي \" الموضوعات \" (٢ / ١٥٢) وتعقبه السيوطي في \" اللآلئ \" (٢ / ٧٢) بقول\nالبيهقي: \" ضعيف، تفرد به إسماعيل وهو ضعيف \". ورواه الخطيب في \" المتفق\nوالمفترق \"، وقال: \" غريب، لم نكتبه إلا من رواية إسماعيل بن رجاء عن موسى \"\n. نقلته من \" اللسان \"، و\" الجامع الكبير \" (٢ / ٢٣٩ / ٢) وذكر الأول في\nترجمة إسماعيل أن العقيلي ذكره في \" الضعفاء \"، وأورد له من المناكير هذا\nالحديث. ولم أجد هذه الترجمة في نسخة \" الضعفاء \" المحفوظة في المكتبة\nالظاهرية، فلعلها سقطت من الناسخ، ويحتمل أنه استدركها بعد في قصاصة ورق،\nثم سقطت القصاصة عند التجليد أوغيره. ولم ترد أيضا في النسخة المطبوعة\nبتحقيق القلعجي، ولم يذكر الحديث في الفهرست، على ما فيه من أخطاء وخلط\nونقص! ثم ذكر السيوطي للحديث شاهدا قاصرا، وسنده ضعيف أيضا، كما سيأتي برقم\n(٤٤٥٢) . والله أعلم.\n<span data-type=\"title\" id=toc-1937>١٩٢٨ </span>- \" أثيبوا أخاكم، قالوا: وما إثابته؟ قال: تدعون الله له، فإن في الدعاء إثابة له \".\nضعيف.\nرواه أبو نعيم في \" أخبار أصبهان \" (١ / ٨٤) عن خلاد بن يحيى:\nحدثنا يوسف بن ميمون الصباغ عن عطاء عن ابن عمر قال: دعي رسول الله صلى\nالله عليه وسلم إلى طعام هو وأصحابه، فلما طعموا قال النبي صلى الله عليه\nوسلم: فذكره. قلت: وهذا إسناد ضعيف، يوسف بن ميمون الصباغ، قال الحافظ في\n\" التقريب \": \" ضعيف \". وفي \" الميزان \" أن البخاري قال فيه: \" منكر الحديث\nجدا \". وله شاهد من حديث جابر مرفوعا. لكن في إسناده مدلس ورجل لم يسم.\nانظر تعليقنا على الحديث (١٩٣) من \" الكلم الطيب \".","vol":"4","page":401},{"text":"<span data-type=\"title\" id=toc-1938>١٩٢٩ </span>- \" من كانت له سريرة صالحة أوسيئة، نشر الله منها رداء يعرف به \".\nضعيف جدا.\nرواه ابن عدي (١٠٠ / ٢) والقضاعي (٤٣ / ٢) والضياء في \"\nالمنتقى من مسموعات من مرو\" (٦٢ / ١) عن صالح بن مالك الأزدي حدثنا حفص بن\nسليمان حدثنا علقمة بن مرثد عن أبي عبد الرحمن السلمي قال: سمعت عثمان بن\nعفان يقول على منبر رسول الله ﷺ مرفوعا. وقال ابن عدي:\n\" لا يرويه عن علقمة غير حفص، وعامة حديثه غير محفوظ \". قلت: وقال الحافظ\nفي \" التقريب \". \" متروك الحديث مع إمامته في القراءة \". وصالح بن مالك\nأورده ابن أبي حاتم (٢ / ١ / ٤١٦) ولم يذكر فيه جرحا ولا تعديلا لكن رواه\nالقضاعي من طريق محمد بن بكار قال: أخبرنا حفص بن سليمان عن علقمة ابن مرثد عن\nسعد بن عبيدة عن أبي عبد الرحمن السلمي به.","vol":"4","page":402},{"text":"<span data-type=\"title\" id=toc-1939>١٩٣٠ </span>- \" شيبتني هو د وأخواتها، وما فعل بالأمم قبلي \".\nضعيف.\nرواه ابن سعد (١ / ٤٣٥): أخبرنا محمد بن إسماعيل بن أبي فديك عن\nعلي بن أبي علي عن جعفر بن محمد عن أبيه أن رجلا قال للنبي صلى الله عليه\nوسلم: أنا أكبر منك مولدا وأنت خير مني وأفضل! فقال رسول الله صلى الله\nعليه وسلم فذكره. قلت: وهذا إسناد ضعيف، فإنه مع إرساله، فيه علي بن أبي\nعلي وهو القرشي. قال ابن عدي: \" مجهول، منكر الحديث \". والحديث صحيح دون\nقوله: \" وما فعل ... \" وقد خرج في \" الصحيحة \" (٩٥٥) .","vol":"4","page":402},{"text":"<span data-type=\"title\" id=toc-1940>١٩٣١ </span>- \" أجل، شيبتني (هو د) وأخواتها. قال أبو بكر: بأبي وأمي وما أخواتها؟ قال: (الواقعة) و(القارعة) و(سأل سائل) و(إذا الشمس كورت) (و(الحاقة» \".\nضعيف.\nأخرجه ابن سعد في \" الطبقات \" (١ / ٤٣٥) وابن نصر في \" قيام\nالليل \" (ص ٥٨) من طريق أبي صخر أن يزيد الرقاشي حدثه قال: سمعت أنس بن\nمالك يقول: \" بينما أبو بكر وعمر جالسان في نحر المنبر، إذ طلع عليهما\nرسول الله ﷺ من بعض بيوت نسائه، يمسح لحيته، ويرفعها فينظر\nإليها، قال أنس، وكانت لحيته أكثر شيبا من رأسه، فلما وقف عليهما سلم، قال\nأنس: وكان أبو بكر رجلا رقيقا، وكان عمر رجلا شديدا، فقال أبو بكر، بأبي\nوأمي لقد أسرع فيك الشيب، فرفع لحيته بيده، فنظر إليها، وترقرقت عينا أبي\nبكر، ثم قال رسول الله ﷺ ... \" فذكره. قال أبو صخر: فأخبرت\nهذا الحديث ابن قسيط، فقال: يا أحمد! ما زلت أسمع هذا الحديث من أشياخي فلم\nتركت: الحاقة وما الحاقة؟ \". قلت: وهذا سند ضعيف، لأن يزيد هذا، هو ابن\nأبان ضعيف كما في \" التقريب \". وقد روي عنه بلفظ: \" شيبتني (هو د)\nوأخواتها: (الحاقة) و(الواقعة) و(عم يتساءلون) و(هل أتاك حديث\nالغاشية) \". أخرجه الواحدي في \" تفسيره \" (٢ / ٣٥ / ٢) عن محمد بن يونس:\nحدثنا حاتم بن سالم القزاز حدثنا عمرو بن أبي عمرو العبدي حدثنا يزيد بن أبان\nعن أنس بن مالك عن أبي بكر الصديق قال: \" قلت يا رسول الله! عجل إليك الشيب،\nقال ... \": فذكره. قلت: وهذا إسناد هالك، محمد بن يونس الكديمي وضاع.\nوحاتم بن سالم القزاز لين أيضا.","vol":"4","page":403},{"text":"وعمرو بن أبي عمرو العبدي لم أعرفه، ويحتمل\nأن يكون عمرو بن شمر، وهو متروك. راجع \" الميزان \". نعم، قد صح الحديث من\nرواية ابن عباس مرفوعا دون ذكر (القارعة) و(سأل سائل) و(الحاقة) .\nوذكر مكانها: (هو د) و(المرسلات) و(عم يتساءلون) . وقد خرج في المصدر\nالسابق.\n<span data-type=\"title\" id=toc-1941>١٩٣٢ </span>- \" ذكر الأنبياء من العبادة، وذكر الصالحين كفارة الذنوب، وذكر الموت صدقة، وذكر النار من الجهاد، وذكر القبر يقربكم من الجنة، وذكر النار يباعدكم من النار، وأفضل العبادة ترك الجهل، ورأس مال العالم ترك الكبر، وثمن الجنة\nترك الحسد، والندامة من الذنوب التوبة الصادقة \".\nموضوع.\nرواه الديلمي (٢ / ٨٢ / ١) من طريق أبي علي بن الأشعث: حدثنا\nشريح ابن عبد الكريم حدثنا جعفر بن محمد بن جعفر بن محمد بن علي الحسيني أبو\nالفضل في \" كتاب العروس \": حدثنا الوليد بن مسلم حدثنا محمد بن راشد عن مكحول\nعن معاذ بن جبل مرفوعا. وابن الأشعث كذبوه. كذا في \" ذيل الأحاديث\nالموضوعة \" للسيوطي (ص ١٩٤ - ١٩٥) . قلت: ومع ذلك فقد أورده في \" الجامع\nالصغير \" من رواية الديلمي هذه عن معاذ! ومن غرائبه أنه أورد منه طرفه الأول\nالحاوي على الجمل الخمسة دون الرابعة منها، فأوهم أنه ليس عند الديلمي بهذا\nالتمام! ثم إن ابن الأشعث اسمه محمد بن محمد بن الأشعث، قال الدارقطني: \"\nآية من آيات الله، وضع ذاك الكتاب - يعني العلويات - \". وساق له ابن عدي\nجملة موضوعات. وأعله المناوي بعلتين أخريين لا وزن لهما هنا، ثم اقتصر في \"\nالتيسير \" على قوله: \" إسناده ضعيف \"!","vol":"4","page":404},{"text":"<span data-type=\"title\" id=toc-1942>١٩٣٣ </span>- \" الدنيا دار من لا دار له، (ومال من لا مال له)، ولها يجمع من لا عقل له \".\nضعيف. رواه أحمد في \" المسند \" (٦ / ٧١) من طريق دويد عن أبي إسحاق عن\nعروة (وفي الأصل: زرعة) عن عائشة مرفوعا. وقال ابن قدامة في \"\nالمنتخب \" (١٠ / ١ / ٢): \" هذا حديث منكر \". قلت: وأبو إسحاق الظاهر أنه\nالسبيعي، وهو مدلس مختلط. ودويد، وهو ابن نافع. قال الحافظ: \" مقبول \"\n. كذا قال، وفيه نظر، فقد روى عنه جمع، منهم الليث بن سعد، ووثقه الذهلي\nوغيره، وقال ابن حبان: \" مستقيم الحديث \". وكذا قال الذهبي: وقد تابعه\nأبو سليمان النصيبي عند ابن أبي الدنيا في \" ذم الدنيا \" (ق ٢٩ / ٢)، فالعلة\nالسبيعي. ولذلك فإنه لم يصب من جود إسناده كالمنذري في \" الترغيب \" (٤ / ١٠٤\n) والعراقي في \" التخريج \" (٣ / ٢٠٢) وتبعهم المناوي والزرقاني، وقلدهم\nالغماري كعادته في \" كنزه \" (١٧٩٩) وكأنهم لم يقفوا على شهادة إمام السنة\nبنكارته، كما تقدم. وقد أحسن صنعا الحافظ السخاوي في \" المقاصد \" في اقتصاره\nعلى قوله (٢١٧ / ٤٩٤): \" ورجاله ثقات \"، وسبقه إلى ذلك الهيثمي في \" مجمع\nالزوائد \" (١٠ / ٢٨٨)، فلم يصححاه، خلافا لفهم الزرقاني في \" مختصر المقاصد\n\" (١٠٨ / ٤٦٤): \" صحيح \"! ومثل هذا الفهم الكلمة: \" رجاله ثقات \" خطأ\nشائع مع الأسف كما نبهنا عليه في غير ما موضع.","vol":"4","page":405},{"text":"هذا، والحديث رواه أحمد في \"\nالزهد \" (ص ١٦١) عن مالك بن مغول قال: قال عبد الله: فذكره موقوفا على عبد\nالله، وهو ابن مسعود. ورجاله ثقات أيضا، ولكنه منقطع، مالك هذا تابع\nتابعي، روى عن السبيعي ونحوه. والحديث عزاه السيوطي لأحمد والبيهقي في\n\" الشعب \" عن عائشة. والبيهقي فيه عن ابن مسعود موقوفا. فمن أخطاء المناوي\nقوله عقبه في \" التيسير \": \" بأسانيد صحيحة \"!\n<span data-type=\"title\" id=toc-1943>١٩٣٤ </span>- \" من كان موسرا لأن ينكح، فلم ينكح، فليس مني \".\nضعيف.\nرواه ابن أبي شيبة في \" المصنف \" (٧ / ١ / ٢) والطبراني في\n\" الأوسط \" (١ / ١٦٢ / ١) والبيهقي في \" السنن \" (٧ / ٧٨) وفي \" شعب\nالإيمان \" (٢ / ١٣٤ / ٢) والواحدي في \" الوسيط \" (٣ / ١١٤ / ٢) عن ابن\nجريج عن عمير بن مغلس عن أبي نجيح مرفوعا. قلت: وهذا سند ضعيف وفيه علل\n: الأولى: الإرسال فإن أبا نجيح هذا تابعي ثقة واسمه يسار. الثانية: ضعف\nعمير بن مغلس أورده العقيلي في \" الضعفاء \" (ص ٣١٧) وقال: \" روى عن حريز بن\nعثمان عن عبد الرحمن بن جبير ولا يتابع عليه ولا يعرف إلا به \". ثم ساق له\nحديثا يأتي بلفظ: \" لا ينقطع دولة ولد فلان ... \". وقال الذهبي فيه: \" شامي\nلا يعرف \"، فقول الهيثمي (٤ / ٢٥١ - ٢٥٢): \" رواه الطبراني في \" الأوسط \"\nو\" الكبير \" وإسناده مرسل حسن كما قال ابن معين \". فهو غير حسن، كيف وفيه\nعلة أخرى وهي عنعنة ابن جريج؟ لكنه قد صرح","vol":"4","page":406},{"text":"بالتحديث عند البيهقي، فانتفت\nشبهة تدليسه. وانحصرت العلة فيما تقدم، وبالأولى أعله البيهقي فقال: \" هذا\nمرسل \".\n<span data-type=\"title\" id=toc-1944>١٩٣٥ </span>- \" الختان سنة للرجال، مكرمة للنساء \".\nضعيف.\nروي من حديث أسامة الهذلي والد أبي المليح وشداد بن أوس وعبد\nالله بن عباس:\n١ - أما حديث أسامة الهذلي، فيرويه عباد بن العوام عن الحجاج\nعن أبي المليح بن أسامة عن أبيه أن النبي ﷺ قال: فذكره.\nأخرجه أحمد (٥ / ٧٥) . وهذا إسناد رجاله ثقات، غير أن الحجاج وهو ابن\nأرطاة مدلس وقد عنعنه، وقد اختلف عليه في إسناده فرواه عباد هكذا، وتابعه\nحفص بن غياث عن الحجاج به. أخرجه البيهقي (٨ / ٣٢٥) من طريق إبراهيم بن\nالحجاج عن حفص به. وقال البيهقي: \" الحجاج بن أرطاة لا يحتج به \".\nوخالفهما محمد بن فضيل فرواه على وجه آخر، لكن خولف إبراهيم فيه عن حفص، وهو\nالآتي:\n٢ - وأما حديث شداد فيرويه ابن فضيل عن الحجاج بن أرطاة عن أبي المليح\nعنه به. أخرجه الطبراني في \" المعجم الكبير \" (٧١١٢) وابن عساكر في \" تاريخ\nدمشق \" (٧ / ٢٦٣ / ٢) وتابعه حفص بن غياث برواية عارم أبي النعمان: حدثنا\nحفص بن غياث عن حجاج به. رواه الطبراني (٧١١٣) .","vol":"4","page":407},{"text":"وخالفهم جميعا عبد الواحد\nبن زياد، فقال: حدثنا الحجاج عن مكحول عن أبي أيوب مرفوعا به. أخرجه البيهقي\nوقال: \" وهو منقطع \". وقال ابن أبي حاتم في \" العلل \" (٢ / ٢٤٧) بعد أن\nذكره من طريق حفص وعبد الواحد: \" قال أبي: الذي أتوهم أن حديث مكحول خطأ،\nوقد رواه النعمان بن المنذر عن مكحول قال: قال رسول الله ﷺ:\nالختان سنة ... \". قلت: يعني أن الصواب مرسل. وبالجملة فالحديث من طريق\nالحجاج ضعيف لعنعنته واضطرابه في إسناده، لكن قد يقويه مرسل مكحول، فإن\nالنعمان بن المنذر صدوق. ٣ - وأما حديث ابن عباس، فيرويه الوليد بن الوليد:\nأخبرنا ابن ثوبان عن محمد بن عجلان عن عكرمة عن ابن عباس عن النبي صلى الله\nعليه وسلم فذكره. أخرجه الطبراني في \" المعجم الكبير \" (٣ / ١٢٨ / ١) أو (١١٥٩٠) والبيهقي (٨ / ٣٢٤ - ٣٢٥) وقال: \" هذا إسناد ضعيف، والمحفوظ\nموقوف \". قلت: رجاله موثقون، غير الوليد بن الوليد، وهو العنسي القلانسي\nالدمشقي، قال ابن أبي حاتم: (٤ / ٢ / ١٩): \" سألت أبي عنه؟ فقال: هو\nصدوق، ما بحديثه بأس، حديثه صحيح \". وقال الذهبي في \" الميزان \": \" قال\nأبو حاتم: صدوق، وقال الدارقطني وغيره: متروك \". وقال الحافظ في\n\" اللسان \":","vol":"4","page":408},{"text":"\" قلت: هو الوليد بن موسى، وموسى أظنه جده، فهو رجل واحد\nجعلهما الذهبي اثنين \". قلت: وقال الذهبي في ابن موسى: \" قال الدارقطني:\nمنكر الحديث. وقواه أبو حاتم. وقال غيره: متروك. ووهاه العقيلي وابن\nحبان. له حديث موضوع \". قال الحافظ عقب كلام أبي حاتم المتقدم: \" وقال\nالحاكم: روى عن عبد الرحمن بن ثابت بن ثوبان أحاديث موضوعة. وبين الكلامين\nتباين عظيم \". قلت: ولم يترجح عندي الأقرب إلى الصواب منهما، ولذلك فلم\nيستقر الرأي على الاستشهاد بحديثه، ولاسيما أنه روي موقوفا، فأخرجه الطبراني\nفي \" الكبير \" (١٢٠٠٩) من طريق خلف بن عبد الحميد: أخبرنا عبد الغفور عن أبي\nهاشم الرماني عن عكرمة عن ابن عباس أنه قال: فذكره موقوفا عليه. ولكنه إسناد\nواه جدا، عبد الغفور هذا هو أبو الصباح الأنصاري، قال ابن حبان: \" كان ممن\nيضع الحديث \". وقال البخاري: \" تركوه \". وخلف بن عبد الحميد. لم أعرفه\n، وليس هو خلف بن عبد الحميد السرخسي الذي في \" الميزان \"، فإن السرخسي أعلى\nطبقة منه. وله طريق أخرى موقوفا أيضا خير من هذه، أخرجه الطبراني أيضا (١٢٨٢٨) والبيهقي (٨ / ٣٢٥) عن سعيد بن بشير عن قتادة عن جابر بن زيد عن ابن\nعباس به. ورجاله ثقات غير سعيد بن بشير، وهو ضعيف كما في \" التقريب \".\nوجملة القول: أن الحديث ضعيف مرفوعا وموقوفا، والموقوف أصح، وهو معنى قول\nالبيهقي المتقدم:","vol":"4","page":409},{"text":"\" والمحفوظ موقوف \". (تنبيه) نقل صاحبنا الشيخ حمدي عبد\nالمجيد السلفي - بارك الله في جهو ده في خدمته لكتب السنة - عن الحافظ ابن\nالملقن في \" البدر المنير \" حول هذا الحديث وطرقه منها، حديث ابن عباس هذا\nالثالث المرفوع من طريق الوليد بن الوليد، عزاه للطبراني والبيهقي، لكن وقع\nفيما نقله عنه: الوليد بن مسلم. فلا أدري أهكذا رآه صاحبنا في \" البدر \"، أم\nهو أخطأ عليه؟ فليس لابن مسلم ذكر في هذا الحديث، ومن العجيب أنه عزاه إلى\nنسخة الطبراني المخطوطة المحفوظة في المكتبة الظاهرية بمجلدتها وورقتها\nووجهها كما تقدم مني، ولم يعزه إلى المطبوعة التي حققها هو! وكذلك ذكر\nالمجلد والصفحة المتقدمة لسنن البيهقي، ومع ذلك وقع هذا الخطأ منه.\nوالمعصوم من عصمه الله تعالى. ومما سبق تعلم أن ما في \" المرقاة \" (٤ / ٤٥٦)\n: \" رواه أحمد بسند حسن \" غير حسن.\n<span data-type=\"title\" id=toc-1945>١٩٣٦ </span>- \" سيأتي على الناس زمان لا يبقي من القرآن إلا رسمه، ولا من الإسلام إلا اسمه، يقسمون به وهم أبعد الناس منه، مساجدهم عامرة، خراب من الهدى، فقهاء ذلك الزمان شر فقهاء تحت ظل السماء، منهم خرجت الفتنة، وإليهم تعود \".\nضعيف جدا.\nأخرجه الديلمي في \" مسنده \" (١٠٧ / ١) من طريق الحاكم بسنده\nعن خالد بن يزيد الأنصاري عن ابن أبي ذئب عن نافع عن ابن عمر مرفوعا. قلت\n: خالد هذا الظاهر أنه العمري المكي، فإنه يروي عن ابن أبي ذئب، كذبه أبو\nحاتم ويحيى، وقال ابن حبان (١ / ٢٥٨): \" يروي الموضوعات عن الأثبات \".\nثم رواه الديلمي من طريق إسماعيل بن أبي زياد عن ثور عن خالد بن معدان عن معاذ نحوه.","vol":"4","page":410},{"text":"قلت: وهذا - كالذي قبله - موضوع، آفته إسماعيل هذا، وهو السكوني\nالقاضي، قال ابن حبان (١ / ١٢٩): \" شيخ دجال، لا يحل ذكره في الحديث إلا\nعلى سبيل القدح فيه \". وقد وجدت له طريقا ثالثا، فقال ابن أبي الدنيا في\nكتاب \" العقوبات \": أخبرنا سعيد بن زنبور قال: أخبرنا يزيد بن هارون عن عبد\nالله بن دكين عن جعفر بن محمد عن أبيه عن جده قال: قال علي بن أبي طالب رضي\nالله عنه، فذكره مرفوعا. قلت: وهذا إسناد واه، عبد الله بن دكين مختلف فيه\n، وفي ترجمته ساق الحديث الذهبي مشيرا إلى نكارته. وهذا هو الوجه عندي إن\nكان قد صح رواية يزيد له عنه، فإن سعيد بن زنبور لم أجد من ترجمه. وقد خالفه\nمحمد بن مسلمة فقال: حدثنا يزيد بن هارون به لكنه أوقفه على علي ﵁\n. أخرجه الدينوري في \" المنتقى من المجالسة \" (١٩ - ٢٠ مخطوط حلب): حدثنا\nيزيد بن هارون.. ومحمد بن مسلمة هو الواسطي صاحب يزيد بن هارون، مختلف فيه،\nوالأكثرون على تضعيفه، بل قال أبو محمد الخلال. \" ضعيف جدا \". وقال الذهبي\n: \" أتي بخبر باطل اتهم به \". لكن الدينوري نفسه متهم، فراجع ترجمته في \"\nالميزان \". وجملة القول أن هذا الحديث بهذه الطرق الثلاث، يظل على وهائه\nلشدة ضعفها، وإن كان معناه يكاد المسلم أن يلمسه، بعضه أوجله في واقع\nالعالم الإسلامي، والله المستعان.","vol":"4","page":411},{"text":"<span data-type=\"title\" id=toc-1946>١٩٣٧ </span>- \" من أعان ظالما سلطه الله عليه \".\nموضوع.\nرواه أبو حفص الكتاني في \" جزء من حديثه \" (١٤١ - ١٤٢): حدثنا\nأبو سعيد (هو الحسن بن علي العدوي): أخبرنا سعيد بن عبد الجبار الكرابيسي\nأبو عثمان: أخبرنا حماد ابن سلمة عن عاصم عن زر عن عبد الله مرفوعا. قلت\n: وهذا إسناد موضوع، رجاله كلهم ثقات غير العدوي هذا وهو كذاب، فهو آفته،\nقال ابن عدي: \" يضع الحديث، وعامة ما حدث به - إلا القليل - موضوعات، وكنا\nنتهمه بل نتيقن أنه هو الذي وضعها \". والحديث سود به السيوطي \" جامعه الصغير\n\"! وقد عزاه لابن عساكر وحده، وقد تعقبه المناوي بأن فيه العدوي المذكور،\nقال: \" قال السخاوي: هو متهم بالوضع فهو آفته \". وقصر الحافظ ابن كثير\nفأورده في \" التفسير \" (٢ / ١٧٦) من طريق سعيد بن عبد الجبار الكرابيسي..\nإلخ، وكان الأولى به، بل الواجب عليه أن يقول: من طريق الحسن بن علي العدوي\n.. إلخ، حتى يتبين للباحث حقيقة إسناده، وأن لا يحذف منه ما يدل على وضعه،\nولا يشفع له ما صنع قوله عقب الحديث: \" وهذا حديث غريب \". فإنه لا يكشف به\nعن وضعه لدى عامة القراء، بل وبعض الخاصة أيضا، ولذلك اغتر به مختصره\nالصابوني فأورد كلام ابن كثير هذا في حاشية كتابه (١ / ٦١٩) ولم يزد! ولا\nحقق في سنده، وأنى له ذلك! وكل أحاديث مختصره هكذا: ينقل كلام ابن كثير من\n\" تفسيره \" فيجعله هو في حاشية \" مختصره \" موهما القراء أنه من تخريجه! فالله\nالمستعان.","vol":"4","page":412},{"text":"<span data-type=\"title\" id=toc-1947>١٩٣٨ </span>- \" أكثر القبائل في الجنة مذحج \".\nضعيف.\nرواه ابن وهب في \" الجامع \" (ص ١) عن عتبة بن أبي حكيم الهمداني\nعن ابن شهاب رفعه. وهذا سند مرسل ضعيف، فإن عتبة هذا ضعيف، وابن شهاب\nتابعي صغير، أكثر روايته عن كبار التابعين كابن المسيب وغيره، ويروي أحيانا\nعن صغار الصحابة كأنس ونحوه، فهو مرسل أومعضل.","vol":"4","page":413},{"text":"<span data-type=\"title\" id=toc-1948>١٩٣٩ </span>- \" لا تلعنوا تبعا فإنه قد كان أسلم \".\nضعيف.\nرواه ابن وهب في \" الجامع \" (ص ١): حدثني ابن لهيعة أن عمرو بن\nجابر الحضرمي حدثه أنه سمع سهل بن سعد الساعدي صاحب رسول الله صلى الله\nعليه وسلم يقول: فذكره. قلت: وهذا سند ضعيف من أجل الحضرمي فإنه شيعي ضعيف\n. وقد أخرجه أحمد في \" مسنده \" (٥ / ٣٤٠) من طريق أخرى عن ابن لهيعة به،\nولفظه: \" لا تسبوا ... \". قلت: وهو بهذا اللفظ ثابت، لأن له شواهد، ذكرته\nمن أجلها في \" الصحيحة \" برقم (٢٤٢٧) .","vol":"4","page":413},{"text":"<span data-type=\"title\" id=toc-1949>١٩٤٠ </span>- \" من تبرأ من ولده أتا يوم القيامة معقودا بين طرفيه \".\nضعيف.\nرواه ابن وهب في \" الجامع \" (٢) بسند صحيح عن ابن شهاب مرفوعا\n. قلت: وهذا سند ضعيف لإرساله أوإعضاله. وهو مما خلت منه \" الجوامع \":\n\" الجامع الكبير \"، و\" الجامع الصغير \"، و\" الزيادة عليه \"، والجامع\nالأزهر \"! وكذلك الأحاديث الثلاثة التالية.","vol":"4","page":413},{"text":"<span data-type=\"title\" id=toc-1950>١٩٤١ </span>- \" من العباد عباد لا يكلمهم الله يوم القيامة ولا يزكيهم ولا يطهرهم ولا ينظر إليهم: المتبرىء من والديه رغبة عنهما، والمتبرىء من ولده، ورجل أنعم عليه قوم فكفر نعمتهم وتبرأ منهم \".\nضعيف.\nرواه ابن وهب في \" الجامع \" (٢ - ٣) عن زبان بن فائد عن سهل بن\nمعاذ عن أبيه مرفوعا. قلت: وهذا إسناد ضعيف، زبان بن فائد قال الحافظ:\n\" ضعيف الحديث مع صلاحه وعبادته \". والحديث من الأحاديث التي خلت منها \"\nالجوامع \" كما تقدم التنبيه عليه آنفا.","vol":"4","page":414},{"text":"<span data-type=\"title\" id=toc-1951>١٩٤٢ </span>- \" كل العرب من ولد إسماعيل بن إبراهيم ﵇ \".\nضعيف.\nأخرجه ابن وهب في \" الجامع \" (ص ٥) وابن سعد في \" الطبقات \" (١\n/ ٥١) عن ابن لهيعة عن ابن أنعم عن أخي بكر بن سوادة أنه سمع علي بن رباح\nاللخمي يقول: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد\nضعيف مرسل، فابن رباح تابعي ثقة. وأخوبكر بن سوادة لم أعرفه. وابن أنعم\nضعيف، واسمه عبد الرحمن بن زياد الأفريقي.","vol":"4","page":414},{"text":"<span data-type=\"title\" id=toc-1952>١٩٤٣ </span>- \" إن مثل الأشعريين في الناس كصرار المسك \".\nضعيف.\nأخرجه ابن وهب في \" الجامع \" (ص ٤): وأخبرني سعيد بن أبي أيوب\nعن شرحبيل بن شريك قال: سمعت علي بن رباح يقول: قال رسول الله صلى الله\nعليه وسلم: فذكره. قلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم، فإنما\nعلته الإرسال.","vol":"4","page":414},{"text":"<span data-type=\"title\" id=toc-1953>١٩٤٤ </span>- \" احفظوني في العباس، فإنه بقية آبائي، وإن عم الرجل صنوأبيه \".\nضعيف.\nأخرجه الخطيب في \" تاريخ بغداد \" (١٠ / ٦٨) عن يزيد بن أبي زياد\nعن عبد الله بن الحارث قال: حدثني عبد المطلب بن ربيعة بن الحارث بن عبد\nالمطلب قال: قال رسول الله ﷺ: فذكره. قلت: وهذا إسناد\nضعيف، يزيد بن أبي زياد هو الهاشمي مولى عبد الله بن الحارث قال الحافظ: \"\nضعيف، كبر فتغير، وصار يتلقن \". وأخرجه الطبراني في \" المعجم الصغير \" (ص ١١٩) من حديث الحسن بن علي ﵄ مرفوعا به دون قوله: \" وإن عم\nالرجل ... \". وإسناده ضعيف فيه من لا يعرف، ومن ضعف، كما شرحته في \" الروض\nالنضير \" رقم (٢٨٩) . وكذلك أخرجه ابن عدي وغيره من حديث علي ﵁\n، وإسناده ضعيف جدا، وقد روي باللفظ الآتي: (تنبيه): قوله: \" إن عم\nالرجل صنوأبيه \". صحيح جاء في حديث لمسلم عن أبي هريرة، مخرج في \" الإرواء \" (٨٥٨) .","vol":"4","page":415},{"text":"١٩٤٥ - \" استوصوا بالعباس خيرا، فإنه عمي وصنوأبي \".\nضعيف جدا.\nرواه ابن وهب في \" الجامع \" (ص ١٥) وابن عدي (١٩٧ / ٢)\nوعنه ابن عساكر (٨ / ٤٦٣ / ١) وابن السماك في \" جزء من حديثه \" (٦٧ / ١)\nوعنه ابن عساكر أيضا، عن حسين بن عبد الله بن ضمرة عن أبيه عن جده عن علي بن\nأبي طالب مرفوعا. قلت: وهذا إسناد واه جدا، الحسين هذا كذبه مالك وأبو\nحاتم وغيرهما. وقال ابن معين:","vol":"4","page":415},{"text":"\" ليس بثقة ولا مأمون \". وله شاهد من حديث\nابن عباس أخرجه الطبراني (٣ / ١١٠ / ١) عن زيد بن الحريش: أخبرنا عبد الله\nبن خراش عن العوام بن حوشب عن مجاهد عن ابن عباس مرفوعا. ولكنه ضعيف جدا،\nعبد الله بن خراش قال الحافظ: \" ضعيف، وأطلق عليه ابن عمار الكذب \". وزيد\nبن الحريش قال ابن حبان في \" الثقات \" (٨ / ٢٥١): \" ربما أخطأ \". وقال ابن\nالقطان: \" مجهول الحال \".\n<span data-type=\"title\" id=toc-1954>١٩٤٦ </span>- \" رحم الله والدا أعان ولده على بره، قالوا: كيف يا رسول الله؟ قال: يقبل إحسانه، ويتجاوز عن إساءته \".\nضعيف.\nأخرجه ابن وهب في \" الجامع \" (ص ٢١) قال: بلغني عن عطاء بن أبي\nرباح أن رسول الله ﷺ قال: فذكره. قلت: وهذا إسناد ضعيف\nلإرساله وانقطاعه. وقد روي موصولا، أخرجه أبو عبد الرحمن السلمي في \" آداب\nالصحبة \" (١٤٧ / ١) عن أحمد بن علي بن مهدي بن صدقة: حدثنا أبي حدثنا علي بن\nموسى الرضا عن أبيه عن جعفر ابن محمد عن أبيه عن علي ﵁ مرفوعا به،\nدون قوله: \" قالوا ... \". وهذا إسناد واه جدا، ابن صدقة هذا أورده الذهبي،\nفقال: \" عن أبيه عن علي بن موسى الرضا. وتلك نسخة مكذوبة، اتهمه الدارقطني\nبوضع الحديث، وما علمت للرضا شيئا يصح عنه \". وأبو هـ علي بن مهدي بن صدقة،\nلم أعرفه، ولم يورده الذهبي ولا العسقلاني في كتابيهما. والحديث دون\nالزيادة قال العراقي في \" تخريج الإحياء \" (٢ / ١٩٣):","vol":"4","page":416},{"text":"رواه أبو الشيخ ابن\nحيان في \" كتاب الثواب \" من حديث علي بن أبي طالب وابن عمر بسند ضعيف، ورواه\nالنوقاني من رواية الشعبي مرسلا \".\n<span data-type=\"title\" id=toc-1955>١٩٤٧ </span>- \" إن روحي المؤمنين ليلتقيان على مسيرة يوم، وما رأى أحدهما صاحبه (قط) \".\nضعيف.\nأخرجه ابن وهب في \" الجامع \" (ص ٢٧) وأحمد في \" المسند \" (٢ / ١٧٥ و٢٢٠) والبخاري في \" الأدب المفرد \" (٢٦١) من طريق دراج عن عيسى بن\nهلال الصدفي عن عبد الله بن عمرو بن العاص عن رسول الله ﷺ\nأنه قال: فذكره. قلت: وهذا سند ضعيف، عيسى بن هلال الصدفي في النفس من\nحديثه شيء، وقد وثقه ابن حبان، وأشار الذهبي في \" الكاشف \" إلى تضعيف\nتوثيقه بقوله: \" وثق \". وقال الحافظ: \" صدوق \". ودراج ضعيف، أورده\nالذهبي في \" الضعفاء \"، وقال: \" ضعفه أبو حاتم، وقال أحمد: أحاديثه\nمناكير \". وبهذا أعله المناوي، ولكنه أعله بابن لهيعة أيضا، وليس بشيء\nلأنه متابع عند ابن وهب والبخاري.","vol":"4","page":417},{"text":"<span data-type=\"title\" id=toc-1956>١٩٤٨ </span>- \" لوبغى جبل على جبل، لجعل الله ﷿ الباغي منهما دكا \".\nضعيف.\nرواه ابن لال عن أبي هريرة مرفوعا، كما في \" الجامع الكبير \" (٢ / ١٤٢ / ١) وكذا في \" الجامع الصغير \" أيضا، لكنه ذكره بلفظ: \" لوبغى\nجبل على جبل، لدك الباغي منهما \". فلا أدري أي اللفظين منهما هو لفظ ابن لال\nعن أبي هريرة! وأما إسناده، فلم أقف عليه، وبيض له المناوي، فلم يتكلم\nعليه بشيء، ولكنه تعقب السيوطي بقوله:","vol":"4","page":417},{"text":"\" وظاهره أن المصنف لم يره مخرجا\nلأشهر منه، ولا أمثل، وهو ذهو ل عجيب، فقد خرجه البخاري في \" الأدب المفرد\n\" باللفظ المذكور عن ابن عباس، وكذا البيهقي في \" الشعب \" وابن حبان وابن\nالمبارك وابن مردويه وغيرهم، فاقتصاره على ابن لال من ضيق العطن \". قلت:\nوفي هذا التعقب تحامل ظاهر على السيوطي، بل فيه إيهام فاحش، من وجوه: الأول:\nأنه يوهم أن هؤلاء جميعا أخرجوه مرفوعا، وليس كذلك، فالبخاري مثلا إنما\nأخرجه موقوفا كما يأتي. الثاني أنه يوهم أنهم أخرجوه كلهم عن ابن عباس، وهو\nخلاف الواقع، فابن حبان أخرجه في \" الضعفاء \" (١ / ١٥٥) عن أنس، في ترجمة\nأحمد بن محمد بن الفضل، وقال: \" إنه كان يضع الحديث \". وابن مردويه رواه\nعن ابن عمر كما في \" المقاصد الحسنة \" (ص ٣٤٢ / ٨٨٨) وكذا ابن عدي في \"\nالكامل \" (١٢ / ١) ومنه تبين أن فيه إسماعيل بن يحيى التيمي، وهو كذاب\nوضاع. وابن المبارك رواه في \" الزهد \" عن فطر بن خليفة عن أبي يحيى عن مجاهد\nمرسلا. وكذلك ذكره ابن أبي حاتم في \" العلل \" (٢ / ٣٤١)، وقال: \" اختلف\nفيه على أبي يحيى القتات، ورواه الثوري وإسرائيل عن أبي يحيى القتات عن\nمجاهد عن ابن عباس. فقال أبي: حديث مجاهد عن ابن عباس قوله أصح \". قلت:\nوهكذا موقوفا عليه أخرجه البخاري في \" الأدب المفرد \" (٥٨٨): حدثنا أبو نعيم\nقال: حدثنا فطر عن أبي يحيى سمعت مجاهدا عن ابن عباس به. وهكذا رواه البيهقي\nفي \" الشعب \". وأما ابن مردويه فرواه من طريق فطر به مرفوعا. قلت: وأبو\nيحيى القتات لين الحديث، فهو ضعيف مرفوعا وموقوفا، لكنه قد توبع على وقفه،\nفقال ابن وهب في \" الجامع \" (ص ٤٤): أخبرني يحيى بن أيوب عن عبيد الله بن","vol":"4","page":418},{"text":"زحر عن سليمان عن مجاهد عن ابن عباس أنه قال: فذكره. وسليمان هو الأعمش،\nوابن زحر ضعيف، لكنه قد توبع، فقال علي بن حرب الطائي في \" حديثه \" (٧٩ / ١)\n: حدثنا أبو معاوية قال: حدثنا الأعمش به. وتابعه الثوري عن الأعمش به.\nرواه ابن مردويه. وهذا إسناد صحيح. فالصواب في الحديث الوقف. وبالله التوفيق.\n<span data-type=\"title\" id=toc-1957>١٩٤٩ </span>- \" من لم يقبل رخصة الله كان عليه من الإثم مثل جبال عرفه \".\nمنكر.\nرواه أحمد في \" المسند \" (٢ / ٧١) وعبد بن حميد في \" المنتخب من\nمسنده \". (٩١ / ٢) وابن عبد الحكم في \" فتوح مصر \" (٢٦٥ و٢٩٢) من طرق عن\nابن لهيعة: حدثنا أبو طعمة قال: كنت عند ابن عمر إذ جاءه رجل فقال: يا\nأبا عبد الرحمن إني أقوى على الصيام في السفر؟ فقال: فذكره مرفوعا. وخالفهم\nقتيبة بن سعيد فقال: عن ابن لهيعة عن رزيق الثقفي عن عبد الرحمن بن شماسة عن\nعقبة بن عامر مرفوعا. أخرجه أحمد (٤ / ١٥٨) وابن منده في \" المعرفة \" (٢ / ٩٢ / ٢) وكذا الطبراني في \" الأوسط \" (١ / ١٠٤ / ٢) وقال: \" لا يروى عن\nعقبة إلا بهذا الإسناد تفرد به ابن لهيعة \". قلت: وهو ضعيف لسوء حفظه، وقد\nاضطرب في إسناده كما ترى، وكأن الهيثمي لم يتنبه لهذا، فإنه بعد أن ساقه من\nالوجه الأول (٣ / ١٦٢) وحسن إسناده، ساقه من هذا الوجه، وقال: \" رواه\nأحمد، والطبراني في \" الأوسط \"، وفيه رزيق الثقفي، ولم أجد من وثقه ولا\nجرحه، وبقية رجاله ثقات \"! كذا قال، وهو من تساهله المعروف، فابن لهيعة\nفيه كلام كثير لسوء حفظه، واضطرابه في هذا الحديث يؤيد ذلك، ولذلك قال\nالبخاري في حديثه هذا كما في \" الميزان \"،","vol":"4","page":419},{"text":"وأقره: \" منكر \". قلت: ومنه\nيعلم أن قول الحافظ المنذري عن شيخه الحافظ أبي الحسن: أنه قال: \" إسناد أحمد\nحسن \". فليس بحسن، لضعف ابن لهيعة، واضطرابه في إسناده، واستنكار الإمام\nالبخاري إياه، وإن كان العراقي حسنه أيضا كما نقله عنه المناوي، وتبعه في\n\" التيسير \".\n<span data-type=\"title\" id=toc-1958>١٩٥٠ </span>- \" ثلاث من كن فيه فهي راجعة على صاحبها: البغي والمكر والنكث، ثم قرأ \"\nولا يحيق المكر السيء إلا بأهله \" وقال: \" يا أيها الناس إنما بغيكم على\nأنفسكم \" وقرأ \" فمن نكث فإنما ينكث على نفسه \" \".\nضعيف. رواه أبو نعيم في \" أخبار أصبهان \" (٢ / ٧١) وعنه الخطيب (٨ / ٤٥٠) عن النضر بن هشام: حدثنا مروان بن صبيح حدثنا عبد العزيز بن صهيب عن\nأنس بن مالك مرفوعا. قلت: وهذا إسناد ضعيف، مروان بن صبيح قال الذهبي في\n\" الميزان \": \" لا أعرفه، وله خبر منكر \". ثم ساق له هذا من طريق أبي نعيم\n، وقال عقبه: \" النضر، قال ابن أبي حاتم: أصبهاني صدوق \". ووقع في \"\nاللسان \": \" النضر، قال ابن أبي حاتم: مروان الأصبهاني صدوق \". وهذا خطأ\nمطبعي، والصواب ما في \" الميزان \" كما يشهد له ما في \" الجرح والتعديل \" (٤ / ١ / ٤٨١) ولم يورد مروان هذا أصلا. والحديث رواه أبو الشيخ أيضا وابن\nمردويه معا في \" التفسير \" من هذا الوجه كما في \" الجامع الصغير \"، وقال في \"\nالتيسير \": \" إسناده ضعيف \".","vol":"4","page":420},{"text":"<span data-type=\"title\" id=toc-1959>١٩٥١ </span>- \" ثلاث من فعلهن فقد أجرم: من اعتقد لواء في غير حق، أوعق والديه، أومشى مع ظالم لينصره فقد أجرم، يقول الله سبحانه: \" إنا من المجرمين منتقمون \" \".\nضعيف.\nرواه الثعلبي (٣ / ٨٩ / ١) والواحدي في \" الوسيط \" (٣ / ٢٠٣ / ٢) عن إسماعيل بن عياش عن عبد العزيز بن عبيد الله عن عبادة بن نسي عن جنادة بن\nأبي أمية عن معاذ بن جبل مرفوعا. قلت: وهذا إسناد ضعيف، رجاله ثقات غير\nعبد العزيز بن عبيد الله، وهو ابن حمزة ابن صهيب، قال الذهبي: \" واه، ضعفه\nأبو حاتم وابن معين وابن المديني، وما روى عنه سوى إسماعيل بن عياش \".\nومن طريقه رواه ابن منيع \" في المعجم \"، وابن جرير، وابن أبي حاتم كما في\n\" الجامع الكبير \". والطبراني في \" الكبير \" (٢٠ / ٦١ / ١١٢) وبه أعله\nالهيثمي في \" المجمع \" (٧ / ٩٠) وأقره المناوي في \" الفيض \"، ومن ثم جزم\nبضعف إسناده في \" التيسير \".","vol":"4","page":421},{"text":"<span data-type=\"title\" id=toc-1960>١٩٥٢ </span>- \" ثلاث من كن فيه وقي شح نفسه: من أدى الزكاة وقرى الضيف وأعطى في النائبة \".\nضعيف.\nرواه الطبراني (١ / ٢٠٥ / ٢) عن إبراهيم بن إسماعيل بن مجمع عن\nمجمع بن يحيى عن عمه خالد بن زيد بن جارية مرفوعا. قال الهيثمي (٣ / ٦٨)\n: \" وإبراهيم بن إسماعيل بن مجمع ضعيف \". قلت: وله طريق أخرى أخرجه في \"\nالصغير \" (ص ٢٥) عن زكريا بن يحيى الوقار: حدثنا بشر بن بكر عن الأوزاعي عن\nيحيى بن أبي كثير عن أبي سلمة عن جابر مرفوعا. وقال:","vol":"4","page":421},{"text":"\" لم يروه عن الأوزاعي\n، إلا بشر، تفرد به زكريا \". قلت: وهو ضعيف أيضا كما قال الهيثمي، بل هو\nهالك فقد كذبه غير واحد. لكن تابعه عمر بن علي المقدمي عن مجمع بن يحيى بن\nجارية به بلفظ: \" برىء من الشح من أدى ... \" الحديث. والمقدمي هذا ثقة،\nولكنه كان يدلس شديدا كما قال الحافظ، لكنه توبع كما يأتي. والحديث أورده\nالسيوطي باللفظ الثاني من رواية هناد وأبي يعلى والطبراني عن خالد ابن زيد بن\nجارية. وعزاه الحافظ في \" الإصابة \" للأخيرين فقط من طريق مجمع بن يحيى به،\nوقال: \" إسناده حسن، لكن ذكره (يعني خالد بن زيد) البخاري وابن حبان في\nالتابعين \". قلت: فهذه علة أخرى في الحديث، ألا وهي الإرسال. وأما تحسين\nالحافظ لإسناده، فلعله عند أبي يعلى من غير الطريقين المتقدمين عن مجمع،\nوذلك ما أستبعده. والله أعلم. ثم صدق ظني حين رأيت ابن حبان قد أخرج الحديث\nفي \" الثقات \" (٤ / ٢٠٢) من طريق أبي يعلى - وهو شيخه - بسنده عن ابن\nالمبارك عن مجمع بن يحيى به لم يجاوز خالدا. وهكذا رواه هناد في \" الزهد \" (\n٢ / ٥١٤ / ١٠٦٠) من طريق أخرى عن مجمع به. وقال ابن حبان: \" مرسل \".\n<span data-type=\"title\" id=toc-1961>١٩٥٣ </span>- \" إن الله عند لسان كل قائل، فاتقى الله امرؤ وعلم ما يقول \".\nضعيف.\nرواه القضاعي (٩٣ / ١) عن عبد الله بن المبارك قال: أخبرنا عمر\nبن ذر عن أبيه مرفوعا. وهو في \" الزهد \" لابن المبارك \" (١٧١ / ١ - ٢ من\nالكواكب ٥٧٥، برقم ٣٦٧ - ط)","vol":"4","page":422},{"text":"ورواه أبو نعيم في \" الحلية \" (٨ / ٣٥٢، ٩ / ٤٤) والخطيب في \" تاريخه \" (٩ / ٣٢٩) من طرق عن عمر بن ذر به. وهذا إسناد\nرجاله ثقات لكنه معضل، فإن ذرا لم يسمع من أحد من الصحابة. وقد روي موصولا،\nأخرجه أبو نعيم (٨ / ١٦٠) من طريق وهيب بن الورد المكي عن محمد بن زهير عن\nابن عمر مرفوعا به. وقال: \" غريب لم نكتبه متصلا مرفوعا إلا من حديث وهيب\n\". قلت: ومحمد بن زهير هذا مجهول كما قال الذهبي. ورواه ابن وهب في\n\" الجامع \" (٥٤): حدثني مسلمة (يعني ابن علي) عن العدوي عن رجل عن أبيه عن\nأبيه عن أنس بن مالك مرفوعا به. وهذا إسناد هالك، مسلمة وهو الخشني متهم،\nومن فوقه مجاهيل.\n<span data-type=\"title\" id=toc-1962>١٩٥٤ </span>- \" ما كرهت أن تواجه به أخاك فهو غيبة \".\nضعيف.\nرواه ابن عساكر (١٤ / ٣٣٩ / ٢) عن أحمد بن صالح بن أرسلان الفيومي\n- بمكة -: حدثنا أبو الفيض ذوالنون بن إبراهيم المصري: حدثني يونس - يعني\nابن زيد - حدثني الزهري عن أنس مرفوعا. قلت: وهذا إسناد ضعيف، أحمد بن\nصالح هذا أظنه المكي، السواق ضعفه الدارقطني وغيره. لكن وقع في الرواة عن ذي\nالنون المصري من \" اللسان \": أحمد بن صبيح الفيومي. وقع ذلك في موضعين منه،\nفلا أدري هل الصواب هذا، أم ما في \" التاريخ \". وابن صبيح لم أجد له ترجمة.\nوذوالنون قال الدارقطني: \" روى عن مالك أحاديث فيها نظر \". وقد خولف في\nإسناد هذا الحديث، فقال ابن وهب في \" الجامع \" (ص ٥٤):","vol":"4","page":423},{"text":"\" وحدثني من سمع عقيل بن خالد يحدث عن ابن شهاب أن رسول الله ﷺ قال: فذكره \".\nقلت: فأرسله. ولعله الصواب. وقد رواه ابن وهب من طريق أخرى، بلفظ آخر،\nيأتي بعد حديث، وهو أصح. والحديث أورده السيوطي من رواية ابن عساكر، وبيض\nله المناوي، فلم يتكلم على إسناده بشيء في كل من كتابيه، فالظاهر أنه لم يقف\nعلى إسناده.\n<span data-type=\"title\" id=toc-1963>١٩٥٥ </span>- \" ما كان ولا يكون إلى يوم القيامة مؤمن، إلا وله جار يؤذيه \".\nموضوع.\nرواه ابن شاهين في \" الترغيب \" (٢٩٨ / ١): حدثنا علي بن محمد بن\nمهرويه القزويني حدثنا داود بن سليمان القزويني حدثنا علي بن موسى الرضا حدثنا\nموسى بن جعفر عن أبيه جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين\nعن أبيه الحسين ابن علي عن أبيه علي بن أبي طالب رفعه. قلت: وهذا إسناد\nموضوع، آفته داود بن سليمان القزويني، وهو الجرجاني الغازي، قال الذهبي:\n\" كذبه يحيى بن معين، ولم يعرفه أبو حاتم، وبكل حال، فهو شيخ كذاب، له\nنسخة موضوعة عن الرضا، رواه علي بن محمد بن جهرويه القزويني الصدوق عنه ... \"\nثم ذكر له بهذا الإسناد حديثين غير هذا. ولقد أبعد المناوي النجعة، فأعله\nبالرضا، فقال: \" وفيه علي بن موسى الرضا. قال ابن طاهر: يأتي عن آبائه\nبعجائب. وقال الذهبي: الشأن في صحة الإسناد إليه \"! قلت: فلم يصنع المناوي\nشيئا، وإنما العلة من الراوي عن الرضا كما عرفت. والحديث في \" الجامع \" من\nرواية الديلمي فقط! وهو أخرجه (٣ / ٢٩ / ١) من طريق ابن شاهين.","vol":"4","page":424},{"text":"<span data-type=\"title\" id=toc-1964>١٩٥٦ </span>- \" خير ما أعطي الإنسان الخلق الحسن، وإن شر ما أعطي الإنسان الخلق السيء في\nالصورة الحسنة، وما كرهت أن يعلمه الناس إذا عملته، فلا تعمله \".\nضعيف.\nأخرجه ابن وهب في \" الجامع \" (ص ٦٥): أخبرني أشهل بن حاتم عن\nشعبة بن الحجاج عن أبي إسحاق عن رجل قال: قال رسول الله ﷺ:\nفذكره. قلت: وهذا إسناد ضعيف لجهالة الرجل الذي لم يسم، وما استظهره\nالمناوي أنه صحابي، ليس بظاهر، كيف ولوكان كذلك لصرح أبو إسحاق - وهو\nالسبيعي - بذلك، بل إن عدم تصريحه بذلك يدل على أنه لم يعرف كونه صحابيا،\nوإلا لم يعمه علينا إن شاء الله تعالى. وأشهل بن حاتم صدوق يخطىء كما في \"\nالتقريب \". والحديث أورده السيوطي من رواية ابن أبي شيبة دون الشطر الثاني\nمنه. لكن طرفا الحديث قد ثبتا من طرق أخرى، من حديث أسامة بن شريك، والأول\nإسناده صحيح وصححه ابن حبان والحاكم كما في تخريجي \" للمشكاة \" (٥٠٧٩)،\nوالآخر حسن لغيره كما بينته في الكتاب الآخر (١٠٥٥) .","vol":"4","page":425},{"text":"<span data-type=\"title\" id=toc-1965>١٩٥٧ </span>- \" ما أذن الله لعبد في شيء أفضل من ركعتين يصليهما، وإن البر ليذر على رأس العبد ما دام في صلاته، وما تقرب العباد إلى الله بمثل ما خرج منه - يعني القرآن \".\nضعيف.\nأخرجه الترمذي (٢ / ١٥٠) وأحمد (٥ / ٢٦٨) وابن نصر في \"\nالصلاة \" (ق ٣٠ / ٢) وأبو بكر الكلاباذي في \" مفتاح المعاني \" (١٥٦ / ٢)\nمن طريق بكر بن خنيس عن ليث بن أبي سليم عن زيد بن أرطاة عن أبي أمامة\nمرفوعا. وقال الترمذي:","vol":"4","page":425},{"text":"\" حديث غريب لا نعرفه إلا من هذا الوجه، وبكر بن\nخنيس قد تكلم فيه ابن المبارك، وتركه في آخر عمره. وقد روي هذا الحديث عن\nزيد بن أرطاة عن جبير بن نفير عن النبي ﷺ \". قلت: ثم ساق\nإسناده بذلك إلى جبير بن نفير مرسلا مرفوعا بالجملة الأخيرة فقط بلفظ: \" إنكم\nلن ترجعوا إلى الله بشيء أفضل ... \". وقد أورده الهيثمي في \" المجمع \" (٢ / ٢٥٠) بتمامه عن جبير بن نفير (وفي الأصل نوفل وهو تصحيف) مرسلا مرفوعا.\nوقال: \" رواه الطبراني في \" الكبير \" وفيه ليث بن أبي سليم وفيه كلام \".\nوالحديث روى الجملة الأخيرة منه ابن نصر في \" قيام الليل \" (ص ٧١) من طريق شيخ\nأحمد فيه هاشم بن القاسم: حدثنا بكر بن خنيس به. والحديث المرسل أخرجه\nالترمذي من طريق عبد الرحمن بن مهدي عن معاوية عن العلاء ابن الحارث عن زيد بن\nأرطاة به. وهذا مع إرساله فيه العلاء بن الحارث، وكان قد اختلط. وقد وصله\nعبد الله بن صالح، فقال: حدثني معاوية بن صالح بإسناده عن جبير بن نفير عن\nعقبة بن عامر الجهني مرفوعا به. أخرجه الحاكم (٢ / ٤٤١) وقال: \" صحيح\nالإسناد \". ووافقه الذهبي. وفيه أن عبد الله بن صالح فيه ضعف، فلا يحتج به\nإذا تفرد فكيف إذا خالف؟ فكيف إذا كان المخالف الحافظ الثقة ابن مهدي، فقد\nأرسله كما رأيت، فأنى له الصحة؟ ولاسيما أن مداره موصولا ومرسلا على العلاء\n، وقد عرفت حاله، وقد قال الإمام البخاري في \" خلق أفعال العباد \" (ص ٩١)\nبعد أن ذكر الحديث معلقا: \" لا يصح، لإرساله وانقطاعه \".","vol":"4","page":426},{"text":"ثم رأيت الحاكم قد أخرجه في مكان آخر (١ / ٥٥٥) وعنه البيهقي في \" الأسماء \" (ص ٢٣٦) من طريق\nسلمة بن شبيب: حدثني أحمد بن حنبل: حدثنا عبد الرحمن بن مهدي بإسناده المتقدم\nعن جبير بن نفير، فزاد: عن أبي ذر الغفاري مرفوعا به. وقال \" صحيح الإسناد\n\". ووافقه الذهبي! قلت: وهذا إن صح السند إلى سلمة بن شبيب علته العلاء بن\nالحارث فقط. والله أعلم. هذا وقد كنت غفلت عن هذه العلة فأوردت الحديث في \"\nالصحيحة \" (٩٦١) وخرجته هناك بنحومما هنا دون أن أتنبه لها، فمن وقف على\nذلك فليضرب عليه.\" ربنا لا تؤاخذنا إن نسينا أوأخطأنا \".\n<span data-type=\"title\" id=toc-1966>١٩٥٨ </span>- \" أربع لا يصبن إلا بعجب: الصمت وهو أول العبادة والتواضع وقلة الشيء وذكر الله ﷿ \".\nموضوع.\nرواه تمام في \" الفوائد \" (رقم ٢٥٥٩) عن العوام بن جويرية عن\nالحسن عن أنس قال فذكره موقوفا عليه. ورفعه يحيى بن يحيى: حدثنا أبو\nمعاوية عن العوام بن جويرية عن الحسن عن أنس مرفوعا. أخرجه أبو عبد الرحمن\nالسلمي في \" آداب الصحبة \" (ص ٢٢ - ٢٣) والحاكم (٤ / ٣١١) وأخرجه\nالطبراني في \" المعجم الكبير \" (١ / ٣٧ / ١) وابن عدي في \" الكامل \" (٨١ / ١) وابن حبان في \" الضعفاء \" (٢ / ١٩٦) من طريقتين آخرين عن أبي معاوية به\nوقال ابن عدي: \" وهذا الحديث الأصل فيه موقوف من قول أنس \". وأما الحاكم\nفقال: \" صحيح الإسناد \"! ورده الذهبي بقوله: \" قلت: قال ابن حبان في\nالعوام: يروي الموضوعات \".","vol":"4","page":427},{"text":"والحديث أورده السيوطي في \" الجامع \"، فتعقبه\nالمناوي، فقال: \" سكت المصنف عليه، فأوهم أنه لا علة فيه، وهو اغترار بقول\nالحاكم: صحيح. وغفل عن تشنيع الذهبي في \" التلخيص \"، والمنذري والحافظ\nالعراقي عليه، بأن فيه العوام ابن جويرية، قال ابن حبان وغيره: يروي\nالموضوعات \". ثم ذكر له هذا الحديث. اهـ. وأورده الذهبي في \" الميزان \" في\nترجمة العوام، وتعجب من إخراج الحاكم له. ومن ثم أورده ابن الجوزي في\n\" الموضوعات \"، وتعقبه المصنف فلم يأت بطائل كعادته \". قلت: واغتر به ابن\nعراق أيضا، فأورده في \" الفصل الثاني \" من \" تنزيه الشريعة \" (٢ / ٣٠٣)\nولعله سبق قلم منه، فإن هذا الفصل خاص فيما تعقب فيه ابن الجوزي كما نص في \"\nمقدمته \"، فهو بالفصل الأول الذي خصه فيما لم يخالف فيه ابن الجوزي أولى كما\nهو ظاهر. ثم إن المناوي أفسد التحقيق السابق بقوله في \" التيسير \": \" أسانيده\nضعيفه \"! فإنه لا سند له إلا الذي فيه العوام! والحديث رواه ابن وهب في \"\nالجامع \" (ص ٧١) من طريق أخرى عن الحسن أنه كان يقول: فذكره من قوله موقوفا\nعليه. وقد سقط إسناده من النسخة، فلم نعرف حاله ورواه ابن المبارك في \"\nالزهد \" (٦٢٩): أخبرنا وهيب، قال: قال عيسى بن مريم، فذكره فعاد الحديث\nإلى أنه من الإسرائيليات. وهو بها أشبه.\n<span data-type=\"title\" id=toc-1967>١٩٥٩ </span>- \" خير ما تداويتم به اللدود والسعوط والحجامة والمشي \".\nضعيف.\nرواه الترمذي (٢ / ٤ و٥) والحاكم (٤ / ٢٠٩) وأبو عبيد في \"\nالغريب \" (٣٩ / ٢) عن عباد بن منصور عن عكرمة عن ابن عباس مرفوعا به.\nوقال الترمذي: \" حديث حسن غريب \"! وقال الحاكم: \" صحيح الإسناد \"! ووافقه\nالذهبي، وليس كما قالوا، لأن عباد بن منصور كان تغير في آخره، ثم هو مدلس\nكما في \" التقريب \"، وقد عنعنه.","vol":"4","page":428},{"text":"نعم، الحديث في الحجامة صحيح، وقد خرجته\nفي الكتاب الآخر (١٠٥٣ و١٠٥٤) .\n<span data-type=\"title\" id=toc-1968>١٩٦٠ </span>- \" كلم المجذوم وبينك وبينه قيد رمح أورمحين \".\nضعيف.\nرواه ابن عدي (٨٢ / ٢) عن معاوية بن هشام: حدثنا الحسن بن عمارة\nعن أبيه عن عبد الله بن أبي أوفى مرفوعا. قلت: وهذا سند ضعيف جدا\n، الحسن هذا قال الحافظ: \" متروك \". بل قال الإمام أحمد: \" كان منكر الحديث\n، وأحاديثه موضوعة \". والحديث عزاه السيوطي في \" الجامع \" لابن السني وأبي\nنعيم في \" الطب \" عن ابن أبي أوفى. وقال شارحه المناوي: \" قال ابن حجر في \"\nالفتح \": وسنده واه \". وله شاهد من حديث علي ﵁: \" لا تديموا\nالنظر إلى المجذومين، وإذا كلمتموهم فليكن بينكم وبينهم قيد رمح \". وقد\nخرجته في الكتاب الآخر (١٠٦٤) من أجل الجملة الأولى، فإن لها إسنادا حسنا\nوشواهد. وبينت هناك ضعف إسناد هذا الحديث، وقد أخرجه أيضا ابن جرير الطبري\nفي \" تهذيب الآثار \" (١ / ١٧ / ٤٧) من طريق أبي فضالة، وهو الفرج بن فضالة\nالذي من طريقه خرج هناك. وقد بدا لي الآن أن فيه علة أخرى لم أتنبه لها هناك\n، فوجب بيانها هنا، وهي اختلاف الرواة على ابن فضالة: فمنهم من قال: عن\nفاطمة بنت حسين عن حسين عن أبيه فجعله من مسند علي، وهي رواية عبد الله بن\nأحمد. ومنهم من قال: عنها عن أبيها حسين بن علي، فجعله من مسند الحسين،\nوهي رواية","vol":"4","page":429},{"text":"أبي يعلى. ومنهم من قال: عنها عن أبيها حسين بن علي عن أمه فاطمة\nقالت - فيما أرى - قال رسول الله ﷺ، فجعله من مسند فاطمة\nالكبرى ﵂، وهي رواية الطبري. وكلهم قالوا: \" عن محمد بن عبد\nالله بن عمرو بن عثمان عن أم فاطمة بنت حسين ... إلا عبد الله بن أحمد فقال:\nعن عبد الله بن عمرو ... إلخ. سقط منه \" محمد ابن \" والصواب إثباته كما في\nرواية الآخرين، ولعله سقط من حفظ ابن فضالة أوشيخه عبد الله بن عامر،\nفإنهما ضعيفان كما ذكرت هناك. والصواب في الحديث أنه من رواية محمد بن عبد\nالله بن عمرو بن عثمان عن أمه فاطمة بنت الحسين عن ابن عباس مرفوعا بالشطر\nالأول منه. كذلك رواه عبد الله بن سعيد ابن أبي هند وابن أبي الزناد عن محمد\nبن عبد الله به كما تراه مخرجا في \" الصحيحة \" في المكان المشار إليه آنفا.\n(تنبيه): لم يتنبه المعلقان على \" التهذيب \" أن حديث فاطمة الكبرى هو عين\nحديث علي وابنه الحسين، إلا أن الرواة اختلفوا في إسناده، فقال المعلق:\n\" لم أقف عليه \"!\n<span data-type=\"title\" id=toc-1969>١٩٦١ </span>- \" تسحروا من آخر الليل، وكان يقول: هو الغداء المبارك \".\nضعيف.\nرواه ابن عدي (١٧٠ / ٢) عن سلمة بن رجاء: حدثنا الأحوص بن حكيم\nعن راشد بن سعد عن عتبة بن عبد السلمي وأبي الدرداء مرفوعا. وقال: \"\nسلمة بن رجاء أحاديثه أفراد وغرائب ويحدث بأحاديث لا يتابع عليها \". وقال\nالحافظ ابن حجر فيه: \" صدوق، يغرب \". لكن الأحوص بن حكيم ضعيف الحفظ.","vol":"4","page":430},{"text":"والحديث قال الهيثمي (٣ / ١٥١): \" رواه الطبراني في \" الكبير \"، وفيه جبارة\nبن مغلس وهو ضعيف \". وقد تابعه على الشطر الثاني من الحديث عبد الله بن سالم\n(الأصل سلام) عن راشد عن أبي الدرداء وحده. أخرجه ابن حبان (٨٨١) من طريق\nعمرو بن الحارث بن الضحاك عنه. لكن عمرو بن الحارث هذا قال الذهبي: \" لا تعرف\nعدالته \". وراشد بن سعد ثقة، لكن قال الحافظ: \" في روايته عن أبي الدرداء\nنظر \". يشير إلى أنه لم يثبت سماعه منه، فإن بين وفاتيهما أكثر من سبعين سنة\n. وله شاهد من حديث المقدام بن معدي كرب عن أحمد (٤ / ١٣٢) بسند حسن، وآخر\nمن حديث العرباض عند أبي داود والنسائي وابن خزيمة (١٩٣٨) وابن حبان (٨٨٢) . وكنت حسنت إسناده في \" المشكاة \" (١٩٩٧) والآن تبين لي أنه وهم، فإن\nفيه مجهولا كما بينته في تعليقي على \" صحيح ابن خزيمة \" ولكن هذا الشطر بمجموع\nطرقه صحيح.\n<span data-type=\"title\" id=toc-1970>١٩٦٢ </span>- \" كان لداود نبي الله ﵇ من الليل ساعة يوقظ فيها أهله، فيقول: يا آل داود! قوموا فصلوا، فإن هذه ساعة يستجيب الله فيها الدعاء، إلا لساحر، أوعشار \".\nضعيف.\nأخرجه أحمد (٤ / ٢٢ و٢١٨) والطبراني في \" المعجم الكبير \" (٣ / ٧ / ١ - ٢) من طريق علي بن زيد عن الحسن قال: \" مر عثمان بن أبي العاص\nعلى كلاب بن أمية، وهو جالس على مجلس العاشر","vol":"4","page":431},{"text":"بالبصرة (وفي رواية: بالأبلة)، فقال: ما يجلسك ههنا؟ قال: استعملني هذا على هذا المكان - يعني زيادا -\nفقال له عثمان: ألا أحدثك حديثا سمعته من رسول الله ﷺ؟ قال\n: بلى، فقال عثمان: سمعت رسول الله ﷺ يقول \" فذكره. قلت:\nوهذا إسناد ضعيف، وله علتان: الأولى: الانقطاع بين الحسن وعثمان بن أبي\nالعاص، فإن الحسن وهو البصري مدلس، ولم يصرح بسماعه من عثمان. والأخرى:\nضعف علي بن زيد، وهو ابن جدعان. وبه أعله الهيثمي (٣ / ٨٨ و١٠ / ١٥٣) .\nوأما المناوي، فمع أنه نقل هذه العلة عن الهيثمي في \" الفيض \"، فإنه أسقطها\nفي \" التيسير \" بقوله: \" ورجاله ثقات \"! فهو وهم منه أوتساهل. وقد اضطرب\nفي متنه المرفوع، فمرة رواه هكذا، ومرة أخرى رواه بلفظ: \" ينادي مناد كل\nليلة: هل من داع فيستجاب له، هل من سائل فيعطى، هل من مستغفر، فيغفر له،\nحتى ينفجر الفجر \". أخرجه أحمد أيضا والطبراني. فأنت ترى أنه لم يذكر فيه\nالاستثناء في آخره: \" إلا لساحر أوعشار \". وهذا هو الصواب لموافقته لأحاديث\nالنزول إلى السماء الدنيا وهي متواترة. لكن قد رواه الطبراني في \" الكبير \"\nو\" الأوسط \" بسند صحيح عن عثمان بن أبي العاص عن النبي ﷺ بلفظ\n: \" إلا زانية تسعى بفرجها أوعشارا \". وهو مخرج في \" الصحيحة \" (١٠٧٣) .\n(فائدة): قال الحافظ أبو القاسم الأصبهاني في كتابة \" الحجة \" (ق ٤٢ / ٢)\nوقد ذكر حديث النزول الصحيح: \" رواه ثلاثة وعشرون من الصحابة، سبعة عشر رجلا\n، وست امرأة \". وقد خرجته في \" الإرواء \" عن ستة منهم، فمن شاء رجع إليه (٢ / ١٩٥ - ١٩٩) .","vol":"4","page":432},{"text":"<span data-type=\"title\" id=toc-1971>١٩٦٣ </span>- \" إن الله يدنومن خلقه، فيستغفر لمن استغفر إلا البغي بفرجها، والعشار \".\nضعيف.\nأخرجه ابن عدي في \" الكامل \" (١٧١ / ١ - ٢) عن سلمة بن سليمان:\nحدثنا خليد بن دعلج عن كلاب بن أمية أنه لقي عثمان بن أبي العاص، فقال: ما\nجاء بك؟ قال: استعملت على عشور الإبل، قال: فإني سمعت رسول الله صلى الله\nعليه وسلم: فذكره. قلت: وهذا إسناد ضعيف مسلسل بالعلل: الأولى: كلاب بن\nأمية، لم أجد له ترجمة. الثانية: خليد بن دعلج ضعيف كما في \" التقريب \".\nالثالثة: سلمة بن سليمان وهو الموصلي الأزدي، وفي ترجمته ساقه ابن عدي،\nوقال في آخرها: \" ليس بذاك المعروف \". قلت: لكنه قد توبع، فقال الطبراني في\n\" المعجم الكبير \" (٩ / ٤٤ / ٨٣٧١): حدثنا أبو زرعة عبد الرحمن بن عمرو\nالدمشقي: أخبرنا أبو الجماهر أخبرنا خليد بن دعلج به. قلت: وأبو الجماهر\nاسمه محمد بن عثمان التنوخي الكفرسوسي، وهو ثقة، فبرئت عهدة سلمة من الحديث\n، وتعصبت برقبة شيخه، أوشيخ شيخه. نعم قد ورد الحديث بلفظ آخر دون جملة\nالدنو، وإسناده صحيح، ولذلك خرجته في الكتاب الآخر (١٠٧٣) ونبهت فيه على\nبعض الأخطاء التي وقعت من بعض العلماء حوله، ثم مني. والله تعالى هو الموفق\nوالهادي.","vol":"4","page":433},{"text":"<span data-type=\"title\" id=toc-1972>١٩٦٤ </span>- \" إن الله ﷿ يدخل بالحجة الواحدة ثلاثة نفر الجنة: الميت، والحاج عنه، والمنفذ ذلك \".\nضعيف.\nأخرجه البيهقي في \" سننه \" (٥ / ١٨٠) من طريق علي بن الحسن بن أبي\nعيسى: حدثنا إسحاق - يعني ابن عيسى بن الطباع -: حدثنا أبو معشر عن محمد بن\nالمنكدر عن جابر بن عبد الله قال: قال رسول الله ... وقال:","vol":"4","page":433},{"text":"\" أبو معشر هذا نجيح السندي مدني ضعيف \". قلت: وقد أورده ابن الجوزي في \" الموضوعات \"\nلأنه ذكره من طريق ابن عدي بسنده إلى إسحاق بن إبراهيم السختياني: حدثنا إسحاق\nبن بشر: حدثنا أبو معشر به، وقال: \" لا يصح، إسحاق يضع \". وتعقبه\nالسيوطي في \" اللآلىء المصنوعة \" (٢ / ٧٣)، فقال: \" قلت: أخرجه البيهقي في\n\" سننه \" واقتصر على تضعيفه، وفي \" شعب الإيمان \" قال: (قلت: فإن إسناده\nمثل إسناده في السنن إلى علي بن الحسن، إلا أنه قال:) حدثنا إسحاق أظنه ابن\nعيسى: حدثنا أبو معشر به \". قلت: والأقرب أنه إسحاق بن بشر لسببين: الأول\n: أنه جاء كذلك منسوبا مقطوعا به غير مظنون في رواية ابن عدي بخلاف رواية\nالبيهقي، ولاسيما والقائل: \" أظنه \" فيما هو المتبادر هو الراوي عنه علي بن\nالحسن بن أبي عيسى ولم أعرفه. والآخر: أن ابن بشر هو المشهور بالرواية عن\nأبي معشر بخلاف ابن الطباع، لكن الحمل في الحديث ليس عليه بل على أبي معشر،\nلأن له طريقا أخرى إليه. فقال السيوطي متمما لكلامه السابق: \" وأخرجه أيضا (\nيعني البيهقي في \" الشعب \") من طريق ابن عدي: حدثنا المفضل بن محمد الجندي:\nحدثنا سلمة بن شبيب: حدثنا عبد الرزاق عن أبي معشر به، وله شاهد من حديث أنس\n، لكن في إسناده جهالة كما يأتي بيانه برقم (١٩٧٩) . ثم رأيت الحديث في\n\" طبقات الأصبهانيين \" لأبي الشيخ، أخرجه (ق ٧٢ / ١) من طريق صالح بن سهل\nقال: حدثنا إسحاق بن بشر الكاهلي به. فهذا مما يرجح أن إسحاق الراوي عن أبي\nمعشر هو ابن بشر، وهو متهم، لكنه قد توبع كما تقدم، فالحديث ضعيف، وليس\nبموضوع.","vol":"4","page":434},{"text":"<span data-type=\"title\" id=toc-1973>١٩٦٥ </span>- \" يكون اختلاف عند موت خليفة فيخرج رجل من المدينة هاربا إلى مكة، فيأتيه ناس من أهل مكة فيخرجونه وهو كاره، فيبايعونه بين الركن والمقام، فيبعث إليهم جيش من الشام فيخسف بهم في البيداء، فإذا رأى الناس ذلك أتته أبدال الشام، وعصائب العراق فيبايعونه، ثم ينشأ رجل من قريش أخواله كلب، فيبعث إليه المكي بعثا فيظهرون عليهم، وذلك بعث كلب، والخيبة لمن لم يشهد غنيمة كلب، فيقسم المال، ويعمل في الناس سنة نبيهم ﷺ، ويلقي الإسلام بجرانه إلى الأرض، يمكث تسع سنين أوسبع \".\nضعيف.\nرواه أحمد (٦ / ٣١٦) وأبو داود (٤٢٨٦) ومن طريقهما ابن عساكر\n(١ / ٢٨٠) من طريق هشام عن قتادة عن أبي الخليل عن صاحب له عن أم سلمة\nمرفوعا. قلت: ورجاله كلهم ثقات غير صاحب أبي خليل، ولم يسم، فهو مجهول.\nثم أخرجه أبو داود والطبراني في \" الأوسط \" (٩٦١٣) من طريق أبي العوام قال:\nأخبرنا قتادة عن أبي الخليل عن عبد الله بن الحارث عن أم سلمة عن النبي صلى\nالله عليه وسلم بهذا. وقال الطبراني: \" لم يروهذا الحديث عن قتادة إلا\nعمران \". قلت: فسمى الرجل المجهول \" عبد الله بن الحارث \"، وهو ابن نوفل\nالمدني، وهو ثقة محتج به في الصحيحين، لكن في الطريق إليه أبو العوام، وهو\nعمران بن داور القطان، وفيه ضعف من قبل حفظه، قال البخاري: \" صدوق يهم \".\nوقال الدارقطني: \" كان كثير المخالفة والوهم \". واعتمد الحافظ في \"\nالتقريب \" قول البخاري فيه، فزيادته على الثقة مما لا تطمئن النفس لها، وقد\nأخرجه من طريقه الحاكم (٤ / ٤٣١) ولفظه:","vol":"4","page":435},{"text":"\" يبايع لرجل من أمتي بين الركن\nوالمقام كعدة أهل بدر، فيأتيه عصب العراق، وأبدال الشام، فيأتيه جيش من\nالشام، حتى إذا كانوا بالبيداء خسف بهم، ثم يسير إليه رجل من قريش أخواله كلب\nفيهزمهم الله، قال: وكان يقال: إن الخائب يومئذ من خاب من غنيمة كلب \".\nوسكت عليه الحاكم، وقال الذهبي: \" أبو العوام عمران ضعفه غير واحد، وكان\nخارجيا \". ثم رأيت الحديث في \" موارد الظمآن \" (١٨٨١) من طريق أبي يعلى (٤ / ١٦٥١) عن محمد بن يزيد بن رفاعة: حدثنا وهب بن جرير حدثنا هشام بن أبي عبد\nالله عن قتادة عن صالح أبي الخليل عن مجاهد عن أم سلمة به. وهذا إسناد رجاله\nثقات رجال الشيخين غير ابن رفاعة وهو أبو هشام الرفاعي، فإنه ضعيف، وقد زاد\nفي السند مجاهدا، فلا يعتد بزيادته. ثم وجدت له متابعا أخرجه الطبراني في\n\" الأوسط \" (١١٦٤) من طريق عبيد الله بن عمرو عن معمر عن قتادة عن مجاهد به.\nوقال: \" قال عبيد الله بن عمرو: فحدثت به ليثا، فقال: حدثني به مجاهد \".\nوقال الطبراني: \" لم يروهذا الحديث عن معمر إلا عبيد الله \". قلت: وهو\nثقة كسائر رجاله. ولكنهم قد اختلفوا في إسناده على قتادة على وجوه أربعة:\nالأول: قتادة عن أبي الخليل عن صاحب له عن أم سلمة. وهو رواية هشام\nالدستوائي عنه. الثاني: مثله إلا أنه سمى الصاحب بـ (عبد الله بن الحارث) .\nالثالث: مثله إلا أنه سماه (مجاهدا) . الرابع: مثله إلا أنه أسقط بين قتادة\nومجاهد أبا الخليل.","vol":"4","page":436},{"text":"وهذا اختلاف شديد، فلابد من النظر والترجيح، ومن\nالظاهر أن الوجوه الثلاثة الأولى متفقة على أن بين قتادة وأم سلمة واسطتين،\nبخلاف الرابع فبينهما واسطة فقط، فهو بهذا الاعتبار مرجوح لمخالفته لرواية\nالجماعة. ثم أمعنا النظر في الوجوه الثلاثة، فمن الواضح جدا أن الثالث منهم\nساقط الاعتبار لضعف ابن رفاعة. والوجه الثاني قريب منه لسوء حفظ عمران كما\nسبق، فبقي الوجه الأول هو الراجح من بين جميع الوجوه، ولما كان مداره على\nصاحب أبي الخليل غير مسمى في طريق معتبر سالم من علة كان هو العلة. والله\nأعلم. وقد جاء الحديث من طرق أخرى عن أم سلمة وغيرها مختصرا ليس فيه قصة\nالبيعة والأبدال ولا بعث كلب إلخ، وهو مخرج في \" الصحيحة \" (١٩٢٤) .\n<span data-type=\"title\" id=toc-1974>١٩٦٦ </span>- \" الآيات بعد المائتين \".\nموضوع.\nرواه ابن ماجه (٤٠٥٧) والعقيلي في \" الضعفاء \" (٣٢٢)\nوالقطيعي في \" جزء الألف دينار \" (٣٥ / ١) والحاكم (٤ / ٤٢٨) عن محمد (هو\nابن يونس بن موسى) قال: حدثنا عون بن عمارة العنبري قال: حدثنا عبد الله بن\nالمثني عن ثمامة عن أنس بن مالك عن أبي قتادة مرفوعا. وقال العقيلي: \"\nقال البخاري: عون بن عمارة \" تعرف وتنكر \" ولا يعرف إلا به، وقد روي عن\nابن سيرين من قوله \". قلت: وتمام كلام البخاري بعد أن ساق الحديث: \" فقد\nمضى مائتان ولم يكن من الآيات شيء \". ولهذا جزم ابن القيم في \" المنار \" (ص ٤١) بوضعه، وأما الحاكم فقال: \" صحيح على شرط الشيخين \"! قلت: وهذا من\nأوهامه الفاحشة، فإن عونا هذا مع ضعفه لم يخرج له الشيخان شيئا، وقد تعقبه\nالذهبي بقوله:","vol":"4","page":437},{"text":"\" قلت: أحسبه موضوعا، وعون ضعفوه \". قال المناوي عقبة: \"\nوسبقه إلى الحكم بوضعه ابن الجوزي، وتعقبه المصنف فما راح ولا جاء! \".\nوقال في \" التيسير \": \" صححه الحاكم. فأنكروا عليه وقالوا: واه جدا. بل قيل\nبوضعه \".\n<span data-type=\"title\" id=toc-1975>١٩٦٧ </span>- \" إنه كان يبغض عثمان فأبغضه الله \".\nموضوع.\nرواه الترمذي (٢ / ٢٩٧) والسهمي في \" تاريخ جرجان \" (٦٠) عن\nمحمد بن زياد عن ابن عجلان عن أبي الزبير عن جابر قال: دعي النبي صلى الله\nعليه وسلم إلى جنازة يصلي عليه فلم يصل عليه، قالوا: يا رسول الله! ما\nرأيناك تركت الصلاة على أحد إلا على هذا؟ قال: فذكره. وقال الترمذي: \"\nحديث غريب، لا نعرفه إلا من هذا الوجه، ومحمد بن زياد صاحب ميمون بن مهران\nضعيف في الحديث جدا \". قلت: وهو اليشكري الطحان قال الحافظ: \" كذبوه \".\nوأبو الزبير مدلس وقد عنعنه.","vol":"4","page":438},{"text":"<span data-type=\"title\" id=toc-1976>١٩٦٨ </span>- \" يخرج الدجال على حمار أقمر، ما بين أذنيه سبعون عاما، معه سبعون ألف يهودي عليهم الطيالسة بالحضر، حتى ينزلوكوم ابن الحمراء \".\nضعيف جدا.\nرواه الحسن بن رشيق العسكري في \" المنتقى من الأمالي \" (٤٢ / ٢): حدثنا علي بن سعيد بن بشير حدثنا عبد العزيز بن يحيى حدثنا سليمان بن بلال عن محمد أبو","vol":"4","page":438},{"text":"عقبة عن أبيه عن أبي هريرة مرفوعا. قلت: وهذا إسناد ضعيف\nجدا، عبد العزيز بن يحيى المدني، قال الحافظ: \" متروك، كذبه إبراهيم بن\nالمنذر \". والحديث أورده في \" المشكاة \" (٥٤٩٣) دون قوله: \" معه سبعون ألف\n\". وقال: \" رواه البيهقي في كتاب (البعث والنشور) \". قلت: وهذه\nالزيادة في \" صحيح مسلم \" (٨ / ٢٠٧) عن أنس مرفوعا بلفظ: \" يتبع الدجال من\nيهو د أصبهان سبعون ألفا عليهم الطيالسة \". وفي حديث ابن عباس أن النبي صلى\nالله عليه وسلم رأى الدجال في صورته رؤيا عين ليس رؤيا منام، فسئل النبي صلى\nالله عليه وسلم عن الدجال فقال: رأيته فيلمانيا أقمر هجانا ... أخرجه أحمد (١ / ٣٧٤) بسند حسن. وقد جاءت الجملة الأولى في حديث آخر إسناده خير من هذا،\nدون قوله: \" أقمر \"، ولكنه ضعيف أيضا، مع الاختلاف في بعد ما بين أذني\nالحمار، وهو الحديث الآتي بعده:\n<span data-type=\"title\" id=toc-1977>١٩٦٩ </span>- \" يخرج الدجال في خفة من الدين وإدبار من العلم، وله أربعون يوما يسيحها، اليوم منها كالسنة واليوم كالشهر واليوم كالجمعة، ثم سائر أيامه مثل أيامكم، وله حمار يركبه عرض ما بين أذنيه أربعون ذراعا، يأتي الناس، فيقول: أنا ربكم وإن ربكم ليس بأعور، مكتوب بين عينيه ك ف ر، يقرأه كل مؤمن، كاتب وغير كاتب، يمر بكل ماء ومنهل، إلا المدينة ومكة، حرمهما الله عليه، وقامت الملائكة بأبوابها \".\nضعيف.\nأخرجه أحمد (٣ / ٣٦٧) وابن خزيمة في \" التوحيد \" (ص ٣١ - ٣٢)\nوالحاكم (٤ / ٥٣٠) من طريق إبراهيم بن طهمان عن أبي الزبير عن جابر رضي\nالله عنه عن النبي ﷺ قال: فذكره، وقال الحاكم: \" صحيح\nالإسناد \". ووافقه الذهبي.","vol":"4","page":439},{"text":"قلت: أبو الزبير مدلس، وقد عنعنه، فهي علة\nالحديث. وقد سكت عنها في \" المجمع \" (٧ / ٣٤٤) وادعى أنه رواه أحمد\nبإسنادين! وإنما روى منه قوله: \" مكتوب بين عينيه كافر، يقرؤه كل مؤمن \".\nأخرجه (٣ / ٣٢٧) من طريق حسين بن واقد: حدثني أبو الزبير حدثنا جابر قال:\nسمعت رسول الله ﷺ: فذكره. وإسناده جيد. وهذا القدر منه\nصحيح، بل متواتر، جاء عن جمع من الصحابة، منهم: أنس، وبعض أصحاب النبي\nﷺ. رواهما مسلم (٨ / ١٩٣) وابن عمر عند ابن حبان (١٨٩٦ -\nموارد) وانظر \" الفتح \" (١٣ / ١٠٠) و\" المجمع \" (٧ / ٣٢٧ - ٣٥٠) .\nوقوله: \" يأتي الناس.. \" إلخ، ثابت في أحاديث صحيحة مشهورة.\n<span data-type=\"title\" id=toc-1978>١٩٧٠ </span>- \" مثل هذه الدنيا مثل ثوب شق من أوله إلى آخره، فبقي معلقا بخيط في آخره\n، فيوشك ذلك الخيط أن ينقطع \".\nضعيف.\nرواه ابن أبي الدنيا في \" قصر الأمل \" (٢ / ١٣ / ١) عن يحيى بن\nسعيد: حدثنا أبو سعيد خلف بن حبيب عن أنس بن مالك رفعه. قلت: وهذا\nإسناد ضعيف، يحيى بن سعيد، وهو العطار ضعيف كما قال الحافظ. وأبو سعيد خلف\nبن حبيب لم أعرفه. وتابعه أبان عن أنس به. أخرجه أبو نعيم في \" الحلية \" (٨\n/ ١٣١) وقال: \" أبان بن أبي عياش لا يصح حديثه، لأنه كان نهما بالعبادة، والحديث ليس من شأنه \".","vol":"4","page":440},{"text":"<span data-type=\"title\" id=toc-1979>١٩٧١ </span>- \" شرب اللبن محض الإيمان، من شربه في منامه فهو على الإسلام والفطرة، ومن تناول اللبن بيده فهو يعمل بشرائع الإسلام \".\nموضوع.\nرواه الديلمي في \" مسند الفردوس \" من حديث أبي هريرة وإسناده\nظلمات فيه إبراهيم الطيان وهو متهم عن الحسين بن قاسم وهو مثله عن إسماعيل بن\nأبي زياد وهو كذاب يضع الحديث.","vol":"4","page":440},{"text":"كذا في \" تنزيه الشريعة \" (٣٥٧ / ٢) تبعا\nلأصله \" ذيل اللآلئ المصنوعة في الأحاديث الموضوعة \" للسيوطي (رقم ٨٥٤ -\nبترقيمي) . ثم ذهل فأورده في \" الجامع الصغير \"! من طريق الديلمي! والعجب\nمن المناوي، فإنه مع إشارته في \" الفيض \" إلى أن في إسناده أولئك المتهمين\nالثلاثة، اقتصر في \" التيسير \" على تضعيفه!! ومثل هذا يتكرر منه كثيرا،\nوتقدمته نماذج أقربها (ص ٤٢٨) .\n<span data-type=\"title\" id=toc-1980>١٩٧٢ </span>- \" شعار أمتي إذا حملوا على الصراط: لا إله إلا الله \".\nضعيف.\nرواه العقيلي في \" الضعفاء \" (٤١٦) والطبراني في \" الأوسط \" (١٥٩ - بترقيمي) عن عبدوس بن محمد المصري عن منصور بن عمار عن ابن لهيعة عن أبي\nقبيل عن عبد الله بن عمرو بن العاص مرفوعا. وقال: \" منصور بن عمار القاص\nلا يقيم الحديث، وكان فيه تجهم من مذهب جهم \". قلت: وابن لهيعة ضعيف أيضا\n. والحديث أورده السيوطي في \" الجامع \" من رواية الشيرازي عن ابن عمرو نحوه.\nوبيض المناوي لإسناده فلم يتكلم عليه بشيء! ومن رواية الطبراني في \" المعجم\nالكبير \"، وقال المناوي: وكذا \" الأوسط \"، وفيه من وثق على ضعفه،\nوعبدوس بن محمد لا يعرف \". قلت: هذا قول الهيثمي في \" المجمع \" (١٠ / ٣٥٩)\nبشيء من التصرف.","vol":"4","page":441},{"text":"<span data-type=\"title\" id=toc-1981>١٩٧٣ </span>- \" شعار المسلمين يوم القيامة على الصراط: رب سلم، رب سلم \".\nضعيف.\nرواه الترمذي (٢ / ٧٠) والحاكم (٢ / ٣٧٥) وعبد بن حميد في\n\" المنتخب من المسند \" (٥٠ / ١) والحربي في \" الغريب \" (٥ / ٣٠ / ١) عن\nعبد الرحمن ابن إسحاق عن النعمان بن سعد عن المغيرة مرفوعا. قال الترمذي:\n\" حديث غريب لا نعرفه إلا من حديث عبد الرحمن بن إسحاق \". ومن هذا الوجه رواه\nابن عدي (٢٣٤ / ١) والعقيلي في \" الضعفاء \" (٢٢٩) وروى تضعيف عبد الرحمن\nهذا، وهو أبو شيبة الواسطي عن ابن معين وأحمد، ثم قال:","vol":"4","page":441},{"text":"\" والحديث فيه\nرواية من وجه لين \". قلت: كأنه يعني الذي قبله، وأما الحاكم فقال: \" صحيح\nعلى شرط مسلم \". ووافقه الذهبي. وهو وهم منهما سببه أنه وقع في إسناده \"\nعبد الرحمن بن إسحاق القرشي \". والقرشي هذا ثقة من رجال مسلم، لكن وصفه بذلك\nفي الإسناد وهم من الناسخ أوبعض الرواة، لأن الذي يروي عن النعمان بن سعد\nإنما هو الأول أبو شيبة الواسطي، وهو أنصاري. ثم إن النعمان بن سعد مجهول لم\nيروله مسلم أصلا، ولا أحد من الستة سوى الترمذي، وقال الذهبي: \" ما روى\nعنه سوى عبد الرحمن بن إسحاق أحد الضعفاء \". قلت: فتأمل مبلغ تناقض الذهبي!\nلتحرص على العلم الصحيح، وتنجومن تقليد الرجال. وخلاصة القول أن الحديث\nضعيف كالذي قبله، على الاختلاف الذي بينهما. نعم، ثبت في \" صحيح مسلم \" عن\nحذيفة بن اليمان مرفوعا في حديث الشفاعة: \" ونبيكم قائم على الصراط يقول: رب\nسلم سلم ... \". فهو من دعائه ﷺ يومئذ.\n<span data-type=\"title\" id=toc-1982>١٩٧٤ </span>- \" ردوا مذمة السائل ولوبمثل رأس الذباب \".\nموضوع.\nرواه العقيلي في \" الضعفاء \" (ص ٣٧) عن عثمان بن عبد الرحمن قال\n: حدثنا إسحاق بن نجيح عن عطاء عن عائشة مرفوعا. ذكره في ترجمة إسحاق بن\nنجيح هذا، وروى عن ابن معين أنه قال: \" كان ببغداد قوم يضعون الحديث،\nكذابين منهم إسحاق بن نجيح الباهلي \". وعن أحمد أنه قال: \" هو من أكذب الناس\n\". وعن البخاري:","vol":"4","page":442},{"text":"\" منكر الحديث \". وفي \" التهذيب \": \" وقال ابن الجوزي:\nأجمعوا على أنه كان يضع الحديث \". وقد زعم الذهبي أن إسحاق هذا راوي الحديث\nليس هو الملطي الوضاع، فقال بعد أن ذكره من طريق العقيلي: \" قلت: ما هذا\nبالملطي، ذا آخر، والآفة من عثمان الوقاصي \". قلت: قد ذكر الحافظ في \"\nالتهذيب \" من شيوخه عطاء الخراساني وهذا الحديث من روايته عن عطاء كما ترى،\nوالظاهر أنه الخراساني، وعليه فإسحاق بن نجيح هو الملطي الوضاع، وعليه جرى\nالعقيلي كما سبق، وهو الأقرب إلى الصواب. والله أعلم. وعلى كل حال فإنه\nإن سلم من الملطي فلن يسلم من عثمان بن عبد الرحمن وهو الوقاصي كما قال الذهبي\n، وهو كذاب أيضا. فالعجب من السيوطي كيف أورد الحديث في \" الجامع الصغير \" من\nرواية العقيلي هذه! دون أن يذكر - كما هي عادته - كلام مخرجه في راويه!\nوأعجب منه أن الحافظ العراقي سكت عنه أيضا في \" المغني \" (١ / ٢٢٦) على خلاف\nغالب عادته فيه! وقال المناوي: \" قال ابن الجوزي: حديث لا يصح، والمتهم\nبه إسحاق بن نجيح، قال أحمد: ... \". فذكر ما تقدم عنه. ومن المصائب أنه\nوقع متن الحديث في \" شرح المناوي \" مرموزا له بالصحة! وهذا من الأمثلة\nالكثيرة، على أن رموز الجامع لا يوثق بها، وقد ذكرت بعض الأمثلة الأخرى في\nمقدمة كتابي \" ضعيف الجامع الصغير وزيادته \".\n<span data-type=\"title\" id=toc-1983>١٩٧٥ </span>- \" وعدني ربي في أهل بيتي من أقر منهم بالتوحيد أن لا يعذبهم \".\nمنكر.\nرواه المخلص في \" الفوائد المنتقاة \" (٤ / ١) وابن عدي (٢٤٦ / ١\n) والحاكم (٣ / ١٥٠) عن الخليل بن عمر العبدي قال: حدثني عمر الأبح عن سعيد بن","vol":"4","page":443},{"text":"أبي عروبة عن قتادة عن أنس مرفوعا. وقال ابن عدي: \" وقوله: \" في أهل\nبيتي \" في هذا المتن منكر بهذا الإسناد \". وأما الحاكم فقال: \" صحيح الإسناد\n\"! ورده الذهبي بقوله: \" قلت: بل منكر لم يصح \". قلت: وعلته الأبح هذا\nوهو عمر بن حماد بن سعيد، قال الذهبي في \" الضعفاء \": \" جرحه ابن حبان، وقال\nأبو حاتم: ليس بالقوي \". وفي \" الميزان \": \" قال البخاري: منكر الحديث \".\n<span data-type=\"title\" id=toc-1984>١٩٧٦ </span>- \" وعدني ربي تعالى أن يدخل الجنة من أمتي سبعون ألفا، فاستزدته، فزادني مع كل ألف سبعين ألفا، وما أرى بقي من أمتي شيء \".\nضعيف.\nرواه أبو بكر الشافعي في \" الفوائد \" (٩٧ / ١): حدثني أحمد بن\nيوسف البصري أخبرنا يونس بن عبد الأعلى أخبرنا ابن وهب قال: وأخبرني هشام بن\nسعد عن زيد بن أسلم مرفوعا. قلت: وهذا سند ضعيف لإرساله، ورجاله\nموثوقون غير أحمد بن يوسف البصري فلم أعرفه. والحديث بهذه الزيادة التي في\nآخره: \" وما أرى بقي.. \". منكر عندي جدا، ومن أجلها أوردت الحديث هنا،\nوإلا فهو دونها صحيح، مخرج في \" ظلال الجنة \" (٥٨٨ و٥٨٩) وغيره.","vol":"4","page":444},{"text":"<span data-type=\"title\" id=toc-1985>١٩٧٧ </span>- \" إن رجلين ممن دخل النار اشتد صياحهما، فقال الرب: أخرجوهما، فأخرجا، فقال لهما: أي شيء اشتد صياحهما؟ قالا: فعلنا ذلك لترحمنا، قال: رحمتي لكما أن تنطلقا، فتلقيا أنفسكما حيث كنتما من النار، قال: فينطلقان فيلقي أحدهما نفسه، فجعلها الله عليه بردا وسلاما، ويقوم الآخر فلا يلقي نفسه، فيقول الرب: ما منعك أن تلقي نفسك كما ألقى صاحبك؟ فيقول: رب إني لأرجو أن لا تعيدني فيها بعدما أخرجتني، فيقول الرب: لك رجاؤك، فيدخلان الجنة جميعا \".\nضعيف.\nرواه الترمذي (٢ / ٩٩) وابن أبي الدنيا في \" حسن الظن \" (٢ / ١٩٢ / ١) عن رشدين قال: حدثني بن أنعم عن أبي عثمان أنه حدثه عن أبي هريرة\nمرفوعا. وقال الترمذي: \" إسناد هذا الحديث ضعيف، لأنه عن رشدين بن سعد،\nوهو ضعيف عند أهل الحديث، عن ابن أنعم وهو الإفريقي، وهو ضعيف عندهم \".","vol":"4","page":445},{"text":"<span data-type=\"title\" id=toc-1986>١٩٧٨ </span>- \" يشفع يوم القيامة ثلاثة: الأنبياء ثم العلماء ثم الشهداء \".\nموضوع.\nرواه ابن ماجه (رقم ٤٣١٣) والعقيلي في \" الضعفاء \" (ص ٣٣١)\nوابن عبد البر في \" جامع بيان العلم \" (١ / ٣٠) ونصر المقدسي في \" جزء من\nحديثه \" (٢٥٥ / ١) وابن عساكر (٩ / ٣٩١ / ١) عن عنبسة بن عبد الرحمن بن\nعنبسة القرشي عن علاق بن أبي مسلم عن أبان بن عثمان عن عثمان بن عفان\nمرفوعا. أورده العقيلي في ترجمة عنبسة هذا، وقال: \" لا يتابع عليه \".\nوروى عن البخاري أنه قال فيه: \" تركوه \". قلت: وقال أبو حاتم: \" كان يضع\nالحديث \".","vol":"4","page":445},{"text":"قلت: ومنه تعلم تساهل العراقي في قوله في \" تخريج الإحياء \" (١ / ٦): \" إسناده ضعيف \"! وأسوأ منه السيوطي، ثم المناوي، فإن هذا قال في \" فيضه \": \" رمز المصنف لحسنه، وهو عليه رد، فقد أعله ابن عدي والعقيلي\nبعنبسة، ونقل عن البخاري أنهم تركوه \". ثم نكل المناوي عن هذا، فقال في \"\nالتيسير \": \" إسناده حسن \"! وقلده الغماري كعادته (٤٥٧٩) !\n<span data-type=\"title\" id=toc-1987>١٩٧٩ </span>- \" حجة للميت ثلاثة: حجة للمحجوج عنه وحجة للحاج وحجة للوصي \".\nضعيف.\nقال الدارقطني: حدثنا إبراهيم بن محمد بن يحيى حدثنا محمد بن\nسليمان ابن فارس حدثنا الحسن بن العلاء البصري حدثنا مسلمة بن إبراهيم حدثنا\nهشام بن سعيد عن سعيد عن قتادة عن أنس قال: قال رسول الله صلى الله عليه\nوسلم ... كذا في \" اللآلىء المصنوعة \" (٢ / ٧٣) ذكره شاهدا للحديث المتقدم (١٩٦٤) بلفظ: \" إن الله يدخل بالحجة الواحدة ... \". وسكت عليه. وهو سند\nضعيف، فيه من لم أجد له ترجمة، وهم كل من دون هشام بن سعيد، حاشا شيخ\nالدارقطني إبراهيم بن محمد بن يحيى، فإنه ثقة، وهو أبو إسحاق المزكي\nالنيسابوري، انظر ترجمته في \" تاريخ بغداد \" (٦ / ١٦٨ - ١٦٩) . وابن فارس -\nوهو الدلال - ترجمته في \" الأنساب \"، وذكر عن الأخرم أنه قال فيه: \" ما\nأنكرنا عليه إلا لسانه فإنه كان فاحشا \". وأما الاثنان اللذان فوقه فإني لم\nأجد لهما ذكرا في كتب التراجم التي عندي. وللحديث طريق آخر غفل عنه السيوطي،\nومن الغريب أنه في \" سنن البيهقي \" التي نقل السيوطي نفسه عنها الحديث المشار\nإليه آنفا، فسبحان من لا يسهو ولا ينسى. فأخرجه في \" سننه \" (٥ / ١٨٠) من\nطريق قتيبة بن سعيد حدثنا زاجر بن الصلت الطاحي حدثنا زياد ابن سفيان عن أبي\nسلمة عن أنس بن مالك أن رسول الله ﷺ قال في رجل أوصى بحجة:\n\" كتبت له أربع حجج: حجة للذي كتبها وحجة للذي أنفذها وحجة للذي","vol":"4","page":446},{"text":"أخذها وحجة\nللذي أمر بها \". وقال: زياد بن سفيان هذا مجهول، والإسناد ضعيف \". قلت:\nوالراوي عنه زاجر بن الصلت لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-1988>١٩٨٠ </span>- \" ثلاثة لا يسألون عن نعيم المطعم والمشرب: المفطر والمتسحر وصاحب الضيف. وثلاثة لا يلامون على سوء الخلق: المريض والصائم حتى يفطر والإمام العادل \".\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٢ / ٣٥ / ٢) من طريق مجاشع بن عمرو\nعن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا. قلت:\nوهذا موضوع، آفته مجاشع هذا، قال ابن حبان في \" الضعفاء \" (٣ / ١٨): \"\nكان ممن يضع الحديث على الثقات، ويروي الموضوعات عن أقوام ثقات، لا يحل ذكره\nفي الكتب إلا على سبيل القدح فيه \". والحديث ذكره السيوطي في \" الجامع الكبير\n\" بهذا المصدر، وسكت عنه، ولا غرابة في ذلك، فإنه يسكت عن مثله في \"\nالجامع الصغير \"، وقد تعهد في مقدمته أن يصونه عما تفرد به كذاب أووضاع!\nوكذلك سكتت عنه اللجنة القائمة على التعليق عليه (٢ / ١١ / ١٣٥٧) ! والشطر\nالأول منه قد رواه وضاع آخر، لكنه قال في الثالث: \" والمرابط في سبيل الله \"\n. وتقدم تخريجه والتعليق عليه في المجلد الثاني برقم (٦٣١) .","vol":"4","page":447},{"text":"<span data-type=\"title\" id=toc-1989>١٩٨١ </span>- \" من كان سامعا مطيعا فلا يصلين العصر إلا ببني قريظة \".\nمنكر بهذا السياق.\nذكره ابن هشام في \" السيرة \" (٣ / ٢٥٢) عن ابن إسحاق\n، قال: فذكره هكذا معلقا بغير إسناد، والمحفوظ منه الشطر الثاني فقط من حديث\nابن عمر قال: قال لنا النبي ﷺ لما رجع من الأحزاب:","vol":"4","page":447},{"text":"\" لا يصلين أحد العصر إلا في بني قريظة \". أخرجه الشيخان والسياق للبخاري (٤١١٩)\n. وفي آخره: \" فأدرك بعضهم العصر في الطريق، فقال بعضهم: لا نصلي حتى\nنأتيهم. وقال بعضهم: بل نصلي لم يرد منا ذلك. فذكر ذلك للنبي صلى الله عليه\nوسلم، فلم يعنف واحدا منهم \". (تنبيه): يحتج بعض الناس اليوم بهذا الحديث\nعلى الدعاة من السلفيين وغيرهم الذي يدعون إلى الرجوع فيما اختلف فيه المسلمون\nإلى الكتاب والسنة، يحتج أولئك على هؤلاء بأن النبي ﷺ أقر\nخلاف الصحابة في هذه القصة، وهي حجة داحضة واهية، لأنه ليس في الحديث إلا\nأنه لم يعنف واحدا منهم، وهذا يتفق تماما مع حديث الاجتهاد المعروف، وفيه\nأن من اجتهد فأخطأ فله أجر واحد، فكيف يعقل أن يعنف من قد أجر؟! وأما حمل\nالحديث على الإقرار للخلاف فهو باطل لمخالفته للنصوص القاطعة الآمرة بالرجوع\nإلى الكتاب والسنة عند التنازع والاختلاف، كقوله تعالى: \" فإن تنازعتم في\nشيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خيرا\nوأحسن تأويلا \". وقوله \" وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله\nأمرا أن يكون لهم الخيرة من أمرهم \" الآية. وإن عجبي لا يكاد ينتهي من أناس\nيزعمون أنهم يدعون إلى الإسلام، فإذا دعوا إلى التحاكم إليه قالوا: قال عليه\nالصلاة والسلام: \" اختلاف أمتي رحمة \"! وهو حديث ضعيف لا أصل له كما تقدم\nتحقيقه في أول هذه السلسلة، وهم يقرؤون قول الله تعالى في المسلمين حقا: \"\nإنما كان قول المؤمنين إذا دعوا إلى الله ورسوله ليحكم بينهم أن يقولوا سمعنا\nوأطعنا وأولئك هم المفلحون \". وقد بسط القول في هذه المسألة بعض الشيء،\nوفي قول أحد الدعاة: نتعاون على ما اتفقنا عليه، ويعذر بعضنا بعضا فيما\nاختلفنا فيه، في تعليق لي كتبته على رسالة \" كلمة سواء \" لأحد المعاصرين لم\nيسم نفسه! لعله يتاح لي إعادة النظر فيه وينشر.","vol":"4","page":448},{"text":"<span data-type=\"title\" id=toc-1990>١٩٨٢ </span>- \" إن في الجنة سوقا لا شراء فيه ولا بيع إلا الصور من الرجال والنساء، فإذا\nاشتهى الرجل صورة دخلها، وفيها مجتمع الحور العين يرفعن أصواتا لم تسمع\nالخلائق بمثلهن، يقلن: نحن الناعمات فلا نبأس أبدا، ونحن الخالدات فلا نموت\n، ونحن الراضيات فلا نسخط أبدا، فطوبى لمن كان لنا وكنا له \".\nضعيف. رواه الترمذي (٢ / ٩٠ - ٩٣) والمروزي في \" زوائد الزهد \" (١٤٨٧\nورقم ١٤٨٧ - ط) وتمام في \" الفوائد \" (٦٦ / ١) والثقفي في \" الثقفيات \" (٤ / ٢٩ / ١) والضياء المقدسي في \" صفة الجنة \" (٣ / ٨١ / ٢) عن عبد الرحمن\nبن إسحاق القرشي عن النعمان بن سعد عن علي مرفوعا. وقال الترمذي مضعفا:\n\" حديث غريب \". قلت: يعني أنه ضعيف، وعلته عبد الرحمن بن إسحاق هذا وهو\nضعيف، نقل النووي والزيلعي اتفاق العلماء على تضعيفه. وللطرف الأول منه دون\nذكر مجتمع الحور العين ... إلخ شاهد من حديث جابر بن عبد الله، ولكنه ضعيف\nجدا كما بينه الهيثمي في أثناء \" عقوق الوالدين \" (٨ / ١٤٩) وأشار المنذري\nإلى تضعيف الحديثين (٣ / ٢٢٢ و٤ / ٢٦٦، ٢٦٨) . وسيأتي لفظه والكلام عليه\nبرقم (٥٣٦٩) .","vol":"4","page":449},{"text":"<span data-type=\"title\" id=toc-1991>١٩٨٣ </span>- \" سيعزي الناس بعضهم بعضا من بعدي، التعزية بي \".\nضعيف.\nرواه ابن سعد (٢ / ٢٧٥) وأبو يعلى (٤ / ١٨٢٤) والطبراني (٦ /\n١٦٦ / ٥٧٥٧) عن موسى بن يعقوب الزمعي قال: أخبرنا أبو حازم بن دينار عن سهل\nبن سعد مرفوعا. قال: فكان الناس يقولون: ما هذا؟ فلما قبض رسول الله صلى\nالله عليه وسلم لقي الناس بعضهم بعضا يعزي بعضهم بعضا برسول الله ﷺ.","vol":"4","page":449},{"text":"قلت: وهذا إسناد رجاله ثقات رجال الشيخين غير موسى بن يعقوب الزمعي،\nوقد أورده الذهبي في \" الضعفاء \"، وقال: \" قال النسائي وغيره: ليس بالقوي\n\". والحديث قال الهيثمي (٩ / ٣٨): \" رواه أبو يعلى والطبراني ورجالهما\nرجال الصحيح غير موسى بن يعقوب الزمعي، ووثقه جماعة! \". كذا قال! وقال\nالحافظ في \" التقريب \": \" صدوق سيء الحفظ \".\n<span data-type=\"title\" id=toc-1992>١٩٨٤ </span>- \" إنما تدفن الأجساد حيث تقبض الأرواح \".\nضعيف جدا.\nأخرجه ابن سعد (٢ / ٢٩٣) عن إبراهيم بن يزيد عن يحيى بن\nبهماه مولى عثمان بن عفان قال: بلغني أن رسول الله ﷺ قال:\nفذكره. قلت: وهذا إسناد ضعيف جدا، يحيى بن بهماه مجهول، وإبراهيم بن يزيد\n، وهو الخوزي، متروك. ولعله يغني عن هذا الحديث الواهي قوله صلى الله عليه\nوسلم في شهداء أحد: \" ادفنوا القتلى في مصارعهم \". وهو حديث صحيح مخرج في \"\nأحكام الجنائز \" (ص ١٤) .","vol":"4","page":450},{"text":"<span data-type=\"title\" id=toc-1993>١٩٨٥ </span>- \" إن أدنى أهل الجنة منزلة لمن ينظر إلى جنانه وزوجاته ونعيمه وخدمه وسرره، مسيرة ألف سنة، وأكرمهم على الله من ينظر إلى وجهه غدوة وعشية، ثم قرأ رسول الله ﷺ: \" وجوه يومئذ ناضرة \" \".\nضعيف.\nأخرجه الترمذي (٣ / ٣٣٤ - تحفة) والحاكم (٢ / ٥٠٩ - ٥١٠) وأحمد (٢ / ١٣ و٦٤) وأبو يعلى (٣ / ١٣٧١ و٤ / ١٣٧٦) وأبو عبد الله القطان في","vol":"4","page":450},{"text":"\" حديثه عن الحسن بن عرفة \" (ق ١٤٤ / ١ - ٢) وابن الأعرابي في \"\nالرؤية \" (٢٥٤ / ١) وأبو بكر بن سلمان الفقيه في \" الفوائد المنتقاة \" (١٦\n/ ٢ و١٨ / ١) والخطيب في \" الموضح \" (٢ / ٩) من طرق عن ثوير بن أبي فاختة\nعن ابن عمر قال: قال رسول الله ﷺ: فذكره، وقال الحاكم\n: \" حديث مفسر في الرد على المبتدعة، وثوير، وإن لم يخرجاه، فلم ينقم عليه\nغير التشيع \". وتعقبه الذهبي بقوله: \" قلت: بل هو واهي الحديث \". وقال\nالترمذي: \" ورواه عبد الملك بن أبجر عن ثوير عن ابن عمر موقوفا، ورواه عبيد\nالله الأشجعي عن سفيان عن ثوير عن مجاهد عن ابن عمر قوله، ولم يرفعه \". قلت\n: هو عند أحمد من طريق ابن أبجر عن ثوير به مرفوعا. وثوير ضعيف كما في \"\nالتقريب \"، فلا يصح الحديث لا مرفوعا ولا موقوفا. وقد أخرجه ابن أبي الدنيا\nموقوفا، والبيهقي - يعني في \" البعث \" - مرفوعا وزاد في لفظ له كما في \"\nالترغيب \" (٤ / ٢٤٩): \" وإن أفضلهم منزلة لمن ينظر إلى الله ﷿ في وجهه\nفي كل يوم مرتين \".\n<span data-type=\"title\" id=toc-1994>١٩٨٦ </span>- \" إن الكافر ليجر لسانه يوم القيامة فرسخين يتوطأه الناس \".\nضعيف.\nرواه الترمذي (٣ / ٣٤١ - تحفة) وأحمد (٢ / ٩٢) وابن أبي\nالدنيا في \" كتاب الأهو ال \" (٨٦ / ٢) والخطيب (١٢ / ٣٦٣) عن أبي العجلان\nالمحاربي قال: سمعت عبد الله بن عمر يقول: فذكره مرفوعا، وكلهم قالوا:\nعن أبي العجلان غير الترمذي فقال: \" عن أبي المخارق \"، وقال:","vol":"4","page":451},{"text":"\" إنما نعرفه\nمن هذا الوجه، وأبو المخارق ليس بمعروف \". وقال الذهبي: \" والصواب بدله\nعن أبي عجلان، لا يعرف \".\n<span data-type=\"title\" id=toc-1995>١٩٨٧ </span>- \" أشقى الناس ثلاثة: عاقر ناقة ثمود، وابن آدم الذي قتل أخاه، ما سفك على الأرض من دم إلا لحقه منه لأنه أول من سن القتل \".\nضعيف.\nرواه أبو نعيم في \" الحلية \" (٤ / ٣٠٧ - ٣٠٨) والواحدي في \"\nالوسيط \" (١ / ٢٠٩ / ١) وابن عساكر (١٤ / ١٥٧ / ١) عن محمد بن إسحاق عن\nحكيم بن جبير عن سعيد بن جبير عن عبد الله بن عمرو مرفوعا. قلت: وهذا\nإسناد ضعيف. من أجل عنعنة ابن إسحاق. وحكيم بن جبير ضعيف كما في \" التقريب \"\n. وفي \" الفيض \": \" قال الهيثمي وغيره: فيه ابن إسحاق مدلس، وحكيم بن\nجبير وهو متروك \". ونقل عنه أنه قال: \" سقط من الأصل: الثالث، والظاهر\nأنه قاتل علي كرم الله وجهه كما ورد في خبر رواه الطبراني أيضا \". قلت: الخبر\nالمشار إليه صحيح، خرجته في الكتاب الآخر (١٠٨٨) . ثم إن الجملة الأخيرة من\nحديث الترجمة قد جاءت في حديث آخر بلفظ: \" لا تقتل نفس ظلما إلا كان على ابن\nآدم الأول كفل من دمها، لأنه أول من سن القتل \". أخرجه الشيخان وغيرهما،\nوهو مخرج في \" التعليق الرغيب \" (١ / ٤٨) .","vol":"4","page":452},{"text":"(تنبيه): عزاه السيوطي في \"\nالجامع الصغير \" و\" الكبير \" أيضا (١ / ١٠٢) للحاكم في \" المستدرك \"، وحتى\nالآن لم أعثر عليه فيه، ولا ذكر المناوي موضعه منه، خلافا لعادته. والله أعلم.\n<span data-type=\"title\" id=toc-1996>١٩٨٨ </span>- \" إن لله ملائكة ترعد فرائصهم من خيفته، ما منهم ملك يقطر دمعه من عينيه إلا وقعت ملكا قائما يصلي، وإن منهم ملائكة سجودا، منذ خلق الله السماوات والأرض، لم يرفعوا رؤسهم ولا يرفعونها إلى يوم القيامة، وإن منهم ركوعا لم يرفعوا رؤوسهم منذ خلق الله السماوات والأرض، فلا يرفعونها إلى يوم القيامة، فإذا رفعوا رؤوسهم، ونظروا إلى وجه الله قالوا: سبحانك ما عبدناك كما ينبغي لك \".\nضعيف.\nأخرجه ابن نصر في \" الصلاة \" (٤٦ / ٢) عن عباد بن منصور قال:\nسمعت عدي بن أرطاة وهو يخطبنا على منبر المدائن قال: سمعت رجلا من أصحاب رسول\nالله ﷺ ما بيني وبين رسول الله ﷺ غيره،\nيحدثني عن رسول الله ﷺ قال: فذكره. قلت: وهذا إسناد ضعيف\nمن أجل عباد بن منصور، قال الحافظ: \" صدوق وكان يدلس، وتغير بآخره \".","vol":"4","page":453},{"text":"<span data-type=\"title\" id=toc-1997>١٩٨٩ </span>- \" ليس الجهاد أن يضرب بسيفه في سبيل الله، إنما الجهاد من عال والديه، وعال ولده، فهو في جهاد، ومن عال نفسه يكفها عن الناس، فهو في جهاد \".\nضعيف.\nرواه أبو نعيم في \" الحلية \" (٦ / ٣٠٠ - ٣٠١) وعنه ابن عساكر (٧ / ١٤٤) عن محمد بن علان: أخبرنا أحمد بن محمد القرشي أخبرنا أحمد بن محمد العمي أخبرنا أبو روح سعيد بن دينار أخبرنا الربيع عن الحسن عن أنس بن مالك مرفوعا.","vol":"4","page":453},{"text":"قلت: وهذا سند ضعيف، الربيع هو ابن صبيح، لا الربيع بن وبرة،\nوإن توهم بعض الرواة أنه الربيع بن وبرة، كما قال أبو نعيم، وابن صبيح سيء\nالحفظ. وسعيد هذا مجهول كما قال أبو حاتم والذهبي وغيرهما. وأحمد بن محمد\nالعمي لم أعرفه. وأحمد بن محمد القرشي ومحمد بن علان ترجمهما الخطيب في\nتاريخه (٥ / ١٢، ٣ / ١٤١) ولم يذكر فيهما جرحا ولا تعديلا. والحديث\nأورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر وحده، فتعقبه المناوي\nبقوله: \" قضية تصرف المصنف أن هذا لم يره مخرجا لأحد من المشاهير الذين وضع\nلهم الرموز، وهو عجب، فقد خرجه أبو نعيم والديلمي باللفظ المزبور عن أنس\nالمذكور، فكان ينبغي عزوه إليهما معا \". قلت: فشغله التعقب عما هو أهم منه،\nوهو بيان علله وضعفه، واقتصر في \" التيسير \" على قوله: \" وإسناده ضعيف \".\n<span data-type=\"title\" id=toc-1998>١٩٩٠ </span>- \" يؤم القوم أقرؤهم لكتاب الله تعالى، فإن كانوا في القراءة سواء. فأفقههم في\nدين الله، فإن كانوا في الفقه سواء فأكبرهم سنا، فإن كانوا في السن سواء\nفأصبحهم وأحسنهم وجها، فإن كانوا في الصباحة والحسن - أحسبه قال: سواء -\nفأكبرهم حسبا \".\nضعيف جدا. رواه أبو بكر الكلاباذي في \" مفتاح المعاني \" (٣٢٤ - ٣٢٥) من\nطريق الباغندي حدثنا حفص بن عمر الأيلي حدثنا أبو المقدام وابن أبي ذئب قالا:\nحدثنا الزهري عن عروة بن الزبير عن عائشة وأبي هريرة مرفوعا. قلت: وهذا\nإسناد واه جدا، حفص بن عمر الأيلي كذبه أبو حاتم وغيره.","vol":"4","page":454},{"text":"وأبو المقدام متروك\n، لكنه مقرون بابن أبي ذئب، فالعلة من الأيلي. والحديث منكر بهذه الزيادة:\n\" فأصبحهم ... \"، فقد أخرجه مسلم (٢ / ١٢٣) وغيره من حديث أبي مسعود البدري\nمرفوعا نحوه بدون الزيادة، وهو مخرج في \" صحيح أبي داود \" (٥٩٤) و\" إرواء\nالغليل \" (٤٩٤) . نعم قد رويت هذه الزيادة من طرق أخرى عن عائشة وغيرها،\nخرجها السيوطي في \" اللآلىء \" (٢ / ١٢) وابن عراق (٢ / ١٠٣) ومع أنها\nكلها معلولة، فليس فيها أيضا: \" ... فأكبرهم حسبا \"!\n<span data-type=\"title\" id=toc-1999>١٩٩١ </span>- \" قرأ هذه الآية: \" ذلك ليعلم أني لم أخنه بالغيب \"، قال: لما قالها يوسف ﵇، قال له جبريل ﵇: يا يوسف! اذكر همك، قال: \" وما أبرئ نفسي \" \".\nمنكر. أخرجه الحاكم في \" تاريخه \" وابن مردويه والديلمي عن أنس رضي\nالله عنه مرفوعا. كذا في \" الدر المنثور \" (٤ / ٢٣) . وقد وقفت على إسناد\nالحاكم. أخرجه من طريقه الديلمي في \" مسند الفردوس \" (٢ / ٨١ / ١) بسنده عن\nالمؤمل بن إسماعيل: حدثنا حماد عن ثابت عن أنس.. قلت: وهذا إسناد ضعيف علته\nالمؤمل هذا، قال الحافظ في \" التقريب \": \" صدوق سيء الحفظ \". وقد أورده\nالذهبي في \" الميزان \"، وحكى أقوال الأئمة فيه، وذكر له حديثا استنكره،\nوأعتقد أن هذا الحديث من مناكيره أيضا لأنه مع ضعفه قد خالف الثقات في رفعه،\nفقد رواه عفان بن مسلم وزيد بن حباب فقالا: عن حماد بن سلمة عن ثابت عن الحسن\n: فذكره موقوفا عليه مقطوعا. والحسن هو البصري. أخرجه ابن جرير الطبري في \"\nتفسيره \" (٦ / ١٤٥ - شاكر) .","vol":"4","page":455},{"text":"وأخرج نحوه عن سعيد بن جبير وأبي الهذيل نحوه\nموقوفا. وهذا هو الصواب: الوقف، ورفعه باطل، فإنه مخالف لسياق القصة في\nالقرآن الكريم، فقد ذكر الله تعالى عن الملك أنه: \" قال ما خطبكن إذ راودتن\nيوسف عن نفسه قلن حاش لله ما علمنا عليه من سوء. قالت امرأة العزيز الآن حصحص\nالحق أنا راودته عن نفسه وإنه لمن الصادقين. ذلك ليعلم (تعني الملك) أني لم\nأخنه بالغيب وأن الله لا يهدي كيد الخائنين. وما أبرئ نفسي إن النفس لأمارة\nبالسوء إلا ما رحم ربي إن ربي غفور رحيم \". فقوله: \" وما أبرئ نفسي \" هو\nمن تمام كلام امرأة العزيز، وهو الذي رجحه شيخ الإسلام ابن تيمية، وتبعه\nابن كثير في \" تفسيره \" فراجعه إن شئت.\n<span data-type=\"title\" id=toc-2000>١٩٩٢ </span>- \" إن مريم سألت الله ﷿ أن يطعمها لحما ليس فيه دم، فأطعمها الجراد \".\nضعيف.\nرواه العقيلي في \" الضعفاء \" (٤٣٥) وتمام في \" الفوائد \" (٩٨ / ١) والضياء في \" المنتقى من مسموعاته بمرو\" (٨٩ / ٢) وابن عساكر (١٩ / ٢٦٧ / ٢) عن حفص بن عمر أبي عمر المازني: حدثنا النضر بن عاصم أبو عباد\nالهجيمي عن قتادة عن محمد ابن سيرين عن أبي هريرة عن النبي صلى الله عليه\nوسلم: أنه سئل عن الجراد؟ فقال: فذكره. وقال العقيلي: \" النضر بن عاصم لا\nيتابع عليه، ولا يعرف إلا به \". وقال الأزدي: \" متروك الحديث \". قال\nالذهبي: \" وله إسناد آخر \".","vol":"4","page":456},{"text":"قلت: ثم ساقه من طريق أبي الفضل بن عساكر عن\nأبي عتبة الحمصي حدثنا بقية بن الوليد حدثنا نمير بن يزيد القيني عن أبيه:\nسمعت أبا أمامة الباهلي يقول: فذكره مرفوعا، وزاد: فقلت: اللهم أعشه بغير\nرضاع، وتابع بنيه بغير شياع. فقلت (القائل هو الذهبي): يا أبا الفضل (\nيعني ابن عساكر شيخه): ما الشياع؟ قال: الصوت. قال الذهبي: \" فهذا\nالإسناد على ركاكة متنه أنظف من الأول، ويريبني فيه هذا الدعاء، فإنها ما\nكانت لتدعوبأمر واقع، وما زال الجراد بلا رضاع ولا شياع! \". قال الحافظ:\n\" وهذا الإشكال غير مشكل لجواز أن يكون الجراد ما كان موجودا قبل \"! قلت:\nوحفص بن عمر المازني في الطريق الأول لم أعرفه، وفي الطريق الثاني أبو عتبة\nالحمصي، واسمه أحمد بن الفرج قال الذهبي: \" ضعفه محمد بن عوف الطائي، قال\nابن عدي: لا يحتج به هو وسط، وقال ابن أبي حاتم: محله الصدق، ونمير بن\nيزيد القيني قال الذهبي: \" قال الأزدي: ليس بشيء، قلت: تفرد عنه بقية \".\nقلت: فهو مثل النضر بن عاصم، فلا أدري ما وجه قول الذهبي في السند أنه أنظف\nمن الإسناد الأول! والطريق الثاني أخرجه ابن قتيبة في \" غريب الحديث \" (١ / ١٠٣ / ٢) من طريق عمرو بن عثمان عن بقية به. وعمرو هذا صدوق، وقد تابعه\nعيسى بن المنذر عند الحربي في \" الغريب \" (٥ / ١٠٦ / ١ - ٢) فقد برئت من\nالحديث عهدة أبي عتبة، وانحصرت الشبهة في بقية أوفي شيخه نمير، والله أعلم.","vol":"4","page":457},{"text":"<span data-type=\"title\" id=toc-2001>١٩٩٣ </span>- \" لقد رأيت الملائكة تغسل حمزة \".\nضعيف.\nأخرجه ابن سعد في \" الطبقات \" (٣ / ١٦): أخبرنا محمد بن عبد الله\nالأنصاري قال: حدثني أشعت قال: سئل الحسن: أيغسل الشهداء؟ قال: نعم،\nقال: وقال رسول الله ﷺ: فذكره. قلت: وهذا إسناد صحيح\nمرسل، رجاله كلهم ثقات رجال البخاري غير أشعث، وهو ابن عبد الملك الحمراني،\nوهو ثقة، لكنه مرسل، فإن الحسن هو البصري، ولكنه من أقوى المراسيل، لأن\nمرسله قد احتج به كما ترى، فهو عنده صحيح قطعا، ولكن ذلك مما لا يحملنا على\nاعتقاد صحته، لجهالة الواسطة بينه وبين النبي ﷺ على ما هو\nمقرر في علم المصطلح، لاسيما وهو معروف بالرواية عن الضعفاء والتدليس عنهم،\nفقد حدث مرة بحديث حدثه به علي بن زيد بن جدعان، ثم لما حدث به لم يذكر أنه\nتلقاه عن ابن جدعان! وكأنه لذلك قال الدارقطني: \" مراسيله فيها ضعف \". نعم\n، قد رواه مسندا معلى بن عبد الرحمن الواسطي حدثنا عبد الحميد بن جعفر حدثنا\nمحمد بن كعب القرظي عن ابن عباس قال: \" قتل حمزة بن عبد المطلب عم رسول الله\nﷺ جنبا، فقال رسول الله ﷺ: غسلته الملائكة\n\". أخرجه الحاكم (٣ / ١٩٥) وقال: \" صحيح الإسناد \". قلت: لكن رده الذهبي\nبقوله: \" قلت: معلى هالك \". وأورده في \" الضعفاء \"، وقال \": \" قال\nالدارقطني: كذاب \".","vol":"4","page":458},{"text":"<span data-type=\"title\" id=toc-2002>١٩٩٤ </span>- \" ما أخاف على أمتي إلا ضعف اليقين \".\nضعيف.\nأخرجه ابن نصر في \" الصلاة \" (١٧٢ / ١) والبخاري في \" التاريخ \"\n(٣ / ١ / ٢٦٤) وابن أبي الدنيا في \" اليقين \" (ق ٢ / ١) والكلاباذي في \"\nمفتاح المعاني \" (٢٣٤ / ١) وابن عساكر (١٤ / ٣٧٥ / ١) من طريق سعيد بن أبي\nأيوب عن عبد الرحمن بن بزرج سمع أبا هريرة يقول: قال رسول الله صلى الله\nعليه وسلم: فذكره. قلت: وهذا إسناد رجاله ثقات غير عبد الرحمن بن بزرج،\nفأورده ابن أبي حاتم (٢ / ٢ / ٢١٦) من رواية سعيد هذا وابن لهيعة عنه، ولم\nيذكر فيه جرحا ولا تعديلا، وكذلك صنع البخاري. وأما ابن حبان، فذكره في \"\nالثقات \" (٥ / ٩٥) .","vol":"4","page":459},{"text":"<span data-type=\"title\" id=toc-2003>١٩٩٥ </span>- \" اتقوا محاش النساء \".\nضعيف جدا.\nالديلمي (١ / ١ / ٤٥) عن عبد الرحمن بن إبراهيم: حدثنا ابن\nأبي فديك عن علي بن أبي علي عن محمد بن المنكدر عن جابر مرفوعا. بيض له\nالحافظ، وإسناده ضعيف، علي هذا وهو اللهبي المدني: \" قال أحمد: له مناكير\n. وقال أبو حاتم والنسائي: متروك. وقال ابن معين: ليس بشيء \". كذا في\n\" الميزان \"، وساق له من مناكيره أحاديث هذا أحدها.","vol":"4","page":459},{"text":"<span data-type=\"title\" id=toc-2004>١٩٩٦ </span>- \" أثبتكم على الصراط أشد حبا لأهل بيتي وأصحابي \".\nموضوع.\nالديلمي (١ / ١ / ٨٤) من طريق أبي نعيم عن الحسين بن علان:\nحدثنا أحمد بن حماد بن سفيان حدثنا الحسين بن حمران. حدثنا القاسم بن بهرام عن\nجعفر بن محمد عن أبيه عن علي مرفوعا.","vol":"4","page":459},{"text":"قلت: وهذا إسناد ضعيف جدا، القاسم\nبن بهرام قال الذهبي: \" له عجائب عن ابن المنكدر، وهاه ابن حبان وغيره \".\nوالحسين بن حمران ومن دونه لم أعرفهم، لكن قال في \" الفيض \": \" وهو ضعيف،\nوسببه أن فيه الحسين بن علان، قال في \" اللسان \" عن أصله كابن الجوزي: وضع\nحديثا عن أحمد بن حماد \". قلت: ولم أجد هذا في \" اللسان \"، ولا في أصله \"\nالميزان \"، ولا في \" الموضوعات \" لابن الجوزي. فالله أعلم. ثم وجدته في \" (\nالحسن بن علان) - \" اللسان \" (٢ / ٢٢١) . ومن عجائبه - أعني المناوي - أنه\nينقل اتهام ابن علان بالوضع، ثم يقتصر على تضعيف الحديث كما رأيت، وكذا في\nكتابه الآخر: \" التيسير \"! وللحديث طريق أخرى عن جعفر بن محمد به. وفيه\nمتهم عند ابن عدي (٦ / ٢٣٠٣) وهو ابن الأشعت المتقدم تحت الحديث (١٧٩٥)\nولم يتكلم المناوي عليها بشيء!\n<span data-type=\"title\" id=toc-2005>١٩٩٧ </span>- \" اثنان لا ينظر الله إليهما يوم القيامة، قاطع الرحم وجار السوء \".\nموضوع.\nالديلمي (١ / ١ / ٨٥) عن أحمد بن داود عن محمد بن مهدي البصري عن\nأبيه عن أبان عن أنس مرفوعا. قلت: هذا إسناد موضوع، أبان - وهو ابن أبي\nعياش - كذبه شعبة، وقال: \" لأن يزني الرجل خير من أن يروي عن أبان \". وقال\nابن حبان: \" روى عن أنس أكثر من ألف وخمسمائة حديث، ما لكبير شيء منها أصل\nيرجع إليه \" ومحمد بن مهدي، لم أعرفه. وأبو هـ مهدي، هو ابن هلال البصري،\nكذبه يحيى بن سعيد، وقال ابن معين:","vol":"4","page":460},{"text":"\" يضع الحديث \". وأحمد بن داود إن كان\nابن عبد الغفار الحراني المصري، أوابن أخت عبد الرزاق، فكلاهما متهم بالكذب\n. فالأول كذبه الدارقطني وغيره، وذكر له الذهبي من أكاذيبه أحاديث. والآخر\nقال أحمد: كان من أكذب الناس.\n<span data-type=\"title\" id=toc-2006>١٩٩٨ </span>- \" أحبكم إلى الله تعالى أقلكم طعما، وأخفكم بدنا \".\nضعيف.\nالديلمي (١ / ١ / ٨٦) عن حفص بن عمر الفقيه الزاهد: حدثنا أبو\nبكر ابن عياش عن عباد عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا إسناد\nضعيف، عباد هو ابن منصور الناجي ضعيف مدلس. وحفص بن عمر الفقيه الزاهد لم\nأعرفه. وقد أبعد المناوي النجعة، فضعف الحديث بأبي بكر بن عياش، وهو ممن\nاحتج به البخاري! فقال: \" ومن ثم رمز المؤلف لضعفه \"! وهو خطأ مزدوج، فإن\nالحديث لا يعل بمن احتج به البخاري، وبخاصة إذا كان شيخه ضعيفا، ولا يجوز\nأن ينسب مثل هذا الإعلال إلى مثل السيوطي! ثم أفاد أنه رواه الحاكم في\n\" تاريخه \"، ثم أخطأ مرة أخرى فأطلق العزوللحاكم في \" تيسيره \"، فأوهم أنه\nفي \" مستدركه \"!","vol":"4","page":461},{"text":"<span data-type=\"title\" id=toc-2007>١٩٩٩ </span>- \" احذروا الشهرتين: الصوف والحمرة \".\nموضوع.\nالديلمي (١ / ١ / ٢١) عن محمد بن الحسين السلمي: أخبرنا الحسين\nابن أحمد الصفار حدثنا أحمد بن عيسى الوشا حدثنا الربيع بن سليمان حدثنا أسد بن\nموسى حدثنا سفيان عن معمر عن الزهري عن هشام بن عروة عن أبيه عن عائشة","vol":"4","page":461},{"text":"مرفوعا. بيض له الحافظ، وأحمد بن عيسى الوشا لم أعرفه، ويحتمل أن يكون هو\nالتستري المصري الحافظ، وهو كما قال الذهبي: \" موثق \"! مع كونه من رجال\nالشيخين! لكن الراوي عنه الحسين بن أحمد الصفار، قال الحاكم: \" كذاب لا\nيشتغل به \". ومحمد بن الحسين السلمي هو أبو عبد الرحمن الصوفي. قال الذهبي:\n\" تكلموا فيه، وليس بعمدة. وفي القلب مما يتفرد به \". وقال الخطيب: \"\nقال لي محمد بن يوسف القطان: كان يضع الأحاديث للصوفية \". قلت: فأنا أخشى أن\nيكون هذا من وضعه إن سلم من شيخه! قلت: مع كل هذه الآفات في إسناد هذا الحديث\n، فقد أورده السيوطي في \" الجامع الصغير \" وفي \" الجامع الكبير \" أيضا، وكان\nفيه أقرب إلى الصواب لأنه قال: \" وضعف \"! فرده المناوي بقوله: \" وفيه أحمد\nبن الحسين الصفار، كذبوه \". كذا وقع فيه على القلب، ولم تتنبه له اللجنة\nالقائمة على \" الجامع الكبير \"، فنقلته عنه مقلوبا، والصواب \" الحسين بن\nأحمد الصفار \"، كما سبق.\n<span data-type=\"title\" id=toc-2008>٢٠٠٠ </span>- \" ما امعرّ حاج قط \".\nضعيف. رواه الطبراني في \" الأوسط \" (١ / ١١٠ / ٢) عن شريك عن محمد بن\nزيد عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا، وقال: \" لم يروه عن\nابن المنكدر إلا محمد بن زيد \". قلت: وهو محمد بن زيد بن المهاجر بن قنفذ\nوهو ثقة، لكن الراوي عنه شريك وهو","vol":"4","page":462},{"text":"ابن عبد الله القاضي ضعيف لسوء حفظه، ولذلك أخرج له مسلم متابعة، فلا تغتر بقول من أطلق فقال: \" ورجاله رجال الصحيح \"، كالمنذري (٢ / ١١٤) والهيثمي (٣ / ٢٨٠) ومن قلدهما كالمناوي والغماري، فإنه ذكر الحديث في \" كنزه \"! ولم يتفرد به محمد بن زيد، فقد أخرجه ابن عساكر (٥ / ٣٢٧ / ٢) من طريق محمد بن خالد بن عثمة: أخبرنا عبد الله بن محمد بن المنكدر عن أبيه به. وعبد الله بن محمد بن المنكدر لم أجد من ترجمه، ولم يذكره الحافظ في الرواة عن أبيه، وإنما ذكر ابنيه يوسف والمنكدر فقط. وفي الطريق إليه جماعة لا يعرفون. وعلي بن أحمد بن زهير التميمي قال الذهبي: \" ليس يوثق به \"\n_________\nانتهى المجلد الرابع من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة \".\nويليه بإذن الله ﵎ المجلد الخامس وأوله:\n٢٠٠١ - (احذروا الشهو ة الخفية. . .)\nوالله ﷿ هو المسؤول أن ييسر لي طبع بقية المجلدات، وهي تتم اثني عشر مجلدًا، بل تزيد\n\" وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"4","page":463},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-2010>المقدمة</span>\nإنَّ الحمد لله، نحمدُه ونستعينه ونستغفره، ونعوذُ بالله من شرورِ أنفسنا، وسيئاتِ أعمالِنا، من يهدِهِ الله فلا مضل له، ومن يضللْ فلا هاديَ له، وأشهدُ أن لا إله إلا الله وحدَه لا شريك له، وأشهدُ أن محمدًا عبدُه ورسولُه.\n\" يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ \".\n\" يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا \".\n\" يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا \".\nأما بعد، فإن أصدقَ الحديث كتابُ الله، وأحسنَ الهَدي هديُ محمد - ﷺ -، وشرَّ الأمور محدثاتُها، وكل مُحْدَثة بدعةٌ، وكل بدعة\nضلالةٌ، وكل ضلالة في النار.\nوبعد، فإن بين يدي القارئ الكريم المجلدَ الخامسَ من كتابي \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيّئ في الأمة \"،","vol":"5","page":3},{"text":"نقدمه اليوم إلى قرائنا حاويًا- كما هي العادة- خمسمئة حديث رئيس بين ضعيف وما دونه، فضلًا عما يحويه التخريج والفوائد من أحاديث أخرى ضعيفة، وأحاديث صحيحة؛ سيقت لبيان البديل عن الحديث الضعيف، المترجَم، أو لدعم فكرة عولجت، أو ما شابه ذلك مما يضطرنا إليه التخريجُ والبحثُ والتحقيقُ، بالإضافة إلى بعض الآثار عن السلف؛ نوردها للاستئناس بها حينًا، ولغير ذلك أحيانًا أخرى.\nثم إن هذا المجلد قد حوى الكثير من الأحاديث الضعيفة التي يوجد في السنة الصحيحة ما يغني عنها، وإنما خُرِّجت هنا لزيادةٍ منكرة في بعضها، أو نكارة في ألفاظها كلًا أو جزءًا، أو مخالفةِ بعضها للأحاديث الصحيحة، أو أنها تحمل في طواياها تشريعًا مُحْدثًا لا أصل له في الشريعة.. إلى غير ذلك من المخالفات التي يلحظها المتأمل في فقهها ودلالتها، ويحسبها الجاهلُ أو الغافلُ من الأحاديث الصحيحة، بل إن بعضها قد يلهج بها من يظنه بعضُ الناسِ أنه من كبار الدعاة إلى الإسلام كالحديث (٢١٧٦) كما يأتي. ويمكنك أخي القارئ تتبّع أمثلة من هذا في الأحاديث ذوات الأرقام (٢٠١٣ و٢٠١٦ و٢٠١٧ و٢٠٣٠ و٢٠٤٢ ٢٤١٢ و٢١٧٣ و٢٧٦٦ و٢٣٠٥ و٢٣٢٢) وغيرها كثير وكثير جدًا.\nهذا، وقد تضمن الكتاب- بفضل الله- الكثير من الأبحاث والتحقيقات الحديثية والفقهية- وقد أُشيرَ إلى بعضها في هذه المقدمة-، وبعض الردود العلمية، والفوائد الكثيرة التي يجدها القارئ مبثوثة في طياته، ويمكن الاستعانة على تتبعها بواسطة فهرس المواضيع والفوائد.","vol":"5","page":4},{"text":"فمن الأبحاث الحديثية الهامة ما جاء في تخريج الحديث (٢١١٢- اختن إبراهيم وهو ابن عشرين ومئة ...) من بيان أن قاعدةَ تقوية الحديث بكثرة طرقه ليست على إطلاقها، وأنه لا يستطيع ة تطبيقها إلَا أهل المعرفة المتمكَنين في هذا العلم، وهذا الحديث أوضح مثال على ذلك -لبيان فهم هذه القاعدة. ومن هذا القبيل أيضًا الحديث (٢٣٢٨- إن الجنة تشتاق إلى أربعة..) .\nومن الأبحاث الفقهية ما جاء تحت الحديثين (٢١٠٧ و٢٣٥٥) من بيان أن السنةَ التي جرى عليها عملُ السلف من الصحابة والتابعين والأئمة المجتهدين إعفاءُ اللحية إلا ما زاد على القبضة؛ فيُقصَ، وتأييد ذلك بنصوص عزيزة عن بعض السلف، وبيان أن إعفاءها مطلقًا هو من قبيل ما سماه الإمام الشاطبي بـ (البدع الإضافية) .\nومنها أيضًا ما جاء تحت الحديث (٢١٧٦- لهم ما لنا، وعليهم ما علينا) من بيان مخالفةِ هذا الحديثِ للنصوصِ القطعية من قرآنٍ وسنةٍ صحيحة، ومع هذا فهو منتشر بين خاصة المسلمين، فضلًا عن عامَتهم، وكأنه تشريع صحيح، وبيان أنه صحَ فيمن أسلم من المشركين! فما بال كثير من الكتاب والدعاة الإسلاميين اليوم يشيعونه بين الشباب المسلم، ويتوسعون في تطبيقه توسعًا فاقَ التزامَهم بالكثير مما هو صحيح صريح؟!\nلعمر الله! إن في هذا مصداقَ ما عَنْوَنَا به كتابنا هذا: \" الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \"، فهذا من الأسباب التي تحملني على بيأنها، ونشرِ الوعي والمعرفةِ بها، ومثلُ هذا الحديث في أثره السيَئ في الأمة ما لا يُعد ولا يُحصى؛ كما لا يخفى، فإن بإمكان","vol":"5","page":5},{"text":"الكثيرين أن يلمسوا هذا الأثر في حياتهم العامة والخاصة، ويعُوا مبلغَ تأثيرِ انتشارِ الأحاديثِ الضعيفةِ والموضوعةِ والعملِ بها، والله المستعان!\nومن الردودِ العلميةِ في هذا المجلد، ما يجدهُ القارىءُ تحت الأحاديث (٢٠١٧ و٢١٥٠ و٢٢٠٩ و،٢٢٣٤.. وغيرها)، وهي تدورُ حولَ الردِّ على من صحح حديثَ نهي الرجال عن تعليم النساء الكتابةَ كالهيثمي والشوكاني والكتاني! والردَ على الدكتور القلعجي، وبيان ما وقع له من الخبط والخلط في تصحيح حديث في فضل (ابن سمية)، والرد على الغماري في إيراده الأحاديث الضعيفة في \" كنزه \"!\nويجد في طياته الكثير من التحقيقات حول تراجم بعض الرجال بشكل مبسط تحت الأحاديث (٢٠٣٩ و٢١٤٥ و٢١٥١ و٢١٦٤ و٢١٧٥ و٢٤٩٩ و... غيرها)، هذا فضلًا عن التراجم المعتادة التي لا بد منها.\nوللأسف! فإنك تجد في هذا المجلد الكثير من الأحاديث الموضوعة والموقوفة مما أودعه السيوطي ﵀ في \" جامعه \"، وهو خلاف شرطه!\nأمثال الأحاديث (٢٠٠٦ و٢٠١٠ و٢١٦٥ و٢١٩٢ و...) وغيرها كثير، وكذلك تجد العديد من الأحاديث صححها الحاكم، ووافقه الذهبي في بعضها! وفي كثير منها خالفه؛ فأصاب.\nهذا وإن مما قد يحسن الإشارة إليه أن هذا المجلد حوى تخريج العديد من الأحاديث من مصادرَ عزيزة مخطوطة أمثال الأحاديث (٢٠٣٤\nو٢٠٤٠ و٢٠٥٩ و٢٠٧١ و٢٠٧٧ و... غيرهًا) .\nوكذلك مما يحسن التنبيه إليه أنه سيمر بالقراء الكرام العزو مني كثيرًا إلى \" ضعيف أبي داود \" بالأرقام، وربما إلى قسيمه \" صحيح أبي داود \"","vol":"5","page":6},{"text":"أيضًا، فينبغي الانتباه أن المقصود بكل منهما هو أمّ \" الضعيف \" و\" الصحيح \" الذي في كل منهما بسط الكلام على أسانيدهما ورجالهما، وليس المطبوع منهما باسم \" صحيح أبي داود \" وضعيف أبي داود \" اللذين ليس فيهما إلا الإشارة إلى مرتبتهما فقط من صحة أو ضعف، وليكن هذا قاعدة مضطردة في كل عزو يُرَدُّ إليهما في شيء من كتبي.\nومن الجدير بالذكر أخيرًا أن أقول: إنه وبعد مضي السنوات الطويلة على دعوتنا إلى وجوب الرجوع إلى الكتاب والسنة، وإلى مبدأ (التصفية) بصورة خاصة، تصفية الإسلام من البدع والمنكرات والأحاديث الضعيفة والموضوعة؛ التي حجبت نور الإسلام بعض الوقت، وبددتْ جهود\nالمسلمين في سُبُل عاقت مسيرتهم وتقدمهم، وجلِ الله القائل: \" وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُون \"، والتي كان من وسائل تحقيق تلك الدعوة نشر \" السلسلتين \": \" الصحيحة \" و\" الضعيفة \"؛ نجد أننا بدأنا نلمس انتشار الوعي بين عامة المسلمين، فضلًا عن خاصتهم، وذلك ببزوغ نزعة التحري والتثبت فيما إذا كان الحديث الذي يسمعونه أو يقرؤونه صحيحًا أم ضعيفًا، وما ذلك في ظني إلا بدايات إثمار البذور والغراس التي بذرناها وغرسناها منذ نحو نصف قرن من الزمان، ولازلنا- بحمد الله وفضله- مستمرين على هذا، مؤكدين دومًا وجوبَ الأخذ بما صح عن رسول الله - ﷺ -، وترك كل ما هو غير صحيح؛ مع لزوم معرفته\nخشية اعتباره دينًا، فإن معرفة الصحيح من الضعيف سِكَّتان متوازيتان على خط واحد، لا تلتقيان؛ نعرف الصحيح ونلتزمه وندعو إليه، ونعرف","vol":"5","page":7},{"text":"الضعيف فنحذره ونحذّر منه، ولله درّ حذيفة ﵁ حيث قال:\nكان الناس يسألون رسول الله - ﷺ - عن الخير، وكنت أسأله عن الشر مخافة أن يدركني، ورحم الله القائل:\nعرفت الشر لا الشر *** لكن لتوقّيه\nومن لا يعرف الخير *** من الشر يقع فيه\nأقول: هذه الصحوة، والحمد لله أصبحت ظاهرة تلمسها وتسمع عنها، فكثير من الكتّاب والمدرسين والخطباء تجدهم يعْنَون بهذا الأمر، ويحرصون على التزام ما صح من حديث رسول الله - ﷺ - قدر إمكاهم، ناهيك عن ظهور العديد من طلاب العلم الذين أخذوا تخصصون في هذا العلم، والذين نرجو لهم الثبات والفلاح، والإخلاص في طلبهم العلم لله، ومع هذا فإن في الساحة مع الأسف بوادرَ سيئةً جدًا من تسلط الكثير من الشباب على هذا العلم؛ للشهرة أو المال، وساعدهم على ذلك بعض الطابعين أو الناشرين الذين لا هَمّ لهم إلا تكثير مطبوعاتهم، وإملاء جيوبهم، ولعلي تعرّضت لهم في بعض ما كتبتُ. واَخر ما وقفتُ عليه من ذلك ما قام بطبعه ثلاثةٌ من دور النشر! بتعليق ثلاثةٍ من المحققين\n- زعموا- لكتاب \" الترغيب \" للحافظ المنذري في أربع مجلدات كبار، كل مجلد في أكثر من سبعمئة صفحة! أتيح لي الاطلاع على كتاب الحج منه في المجلد الثاني، فأنا ذاكر للقراء الكرام بعض النماذج التي تيسر لي نقدها، وتبين أنهم مع الأسف من أولئك الشباب!\n١- قالوا (ص ١٥٤) شارحين: \" بجَمْع: بعرفات \"! والطلاب الصغار يعرفون أن (جَمْع): مزدلفة. (انظر \" الضعيفة \" ٦٦١٣) .","vol":"5","page":8},{"text":"٢- (ص ١١٥) ضعّفوا الحديث (١٦٦٣) مع نقلهم عن الهيثمي أنه قال: \" ورجاله رجال الصحيح \"، وكذا قال المنذري، ولم يبينوا سبب التضعيف، وقد أصابوا- وكان ذلك منهم رمية من غير رام- لأنهم لا يرجعون إلى الأصول ودراسة الأسانيد، والحكم عليها بما تقتضيه القواعد العلمية لجهلهم بها، يدلك على ذلك أنهم (ص ١٥٠) حسنوا الحديث (١٧٢٦)، وقد أخطأوا مع نقلهم عن الهيثمي أنه قال أيضًا: \" ورجاله\nرجال الصحيح \"! ويرون أمامهم قول المنذري: \" رواه الطبراني بإسناد صحيح \"! فما هو السبب في اختلاف موقفهم تجاه توثيق هذين الحافظين؟! نحن لا نُلزمُهم بالتقليد إن كانوا من أهل العلم والاجتهاد في هذا المجال، لكن عليهم على الأقل أن يبينوا سبب المخالفة هنا وهناك؛ وعبارتهما واحدة، أو أن يقلدوا ولا يجتهدوا، وهم بعد لما يتحصرموا!\nلأنهم في كثير مما حسّنوا أخطاؤا، فانظر مثلًا الحديث الآتي (٢٠٠٤)، فقد حسنوه وفيه مجهول!\n٣- لقد حسنوا بالشواهد- زعموا- الحديث المنكر: \" غبار الدينة شفاء من الجذام \"، وليس له إلا إسنادان مرسلان واهيان جدًا مع اختلافهما في المتن، وقد بينت ذلك مفصلًا في \" الضعيفة \" برقم (٣٩٥٧)، فهم مثال صالح جديد لما نبهت عليه آنفًا: أن قاعدة تقوية الحديث بكثرة الطرق ليست على إطلاقها، وأنه لا يُحْسِن تطبيقها إلا.. المتمكنون في هذا العلم. والله المستعان.\n٤- وعلى العكس من ذلك، فهم يضعّفون الأحاديث الصحيحة","vol":"5","page":9},{"text":"لجهلهم بالقواعد العلمية وتطبيقها، وبأقوال العلماء المرضية وفهمها، وقصر باعهم بتتبع الطرق والشواهد والحكم عليها، ومن الأمثلة على ذلك الحديث الخرج في \" الصحيحة \" (٣٣٣٣)، والكلام عليهم طويل الذيل جدًا، وبما ذكرت من الأمثلة تحصل العبرة والذكرى لمن أراد أن يتذكر.\nيضاف إلى ذلك أننا لا نزال مع الأسف نجد الكثيرين، ولا سيما خطباء المساجد، يسوقون أحاديث ضعيفة، ويستدلون بها، ويبنون عليها أحكامًا شرعية! غير آبهين ولا عابئين بمسؤولية هذا الأمر عليهم أمام ربهم، وأمام من ينصت إليهم، بل ربما يظنون أنهم يحسنون صنعًا! وإني لأعجب أشد العجب من الخطباء بصورة خاصة؛ كيف يعدّ أحدهم خطبة صلاة الجمعة، ولا يستحضر قول رسول الله - ﷺ -: (من كَذَبَ عليَّ متعمدًا، فليتبوأ مقعدَه من النار \"، وقوله - ﷺ -: \" إن كَذِبًا عليّ ليسَ ككذبٍ على أحدٍ، فمن كذبَ عليّ متعمدًا، فليتبوأ مقعده من النار \".\nفنقول لهؤلاء: هذا قولٌ صحيحٌ صريحٌ في التحذيرِ من التحديث عنه - ﷺ - إلا بعد التثبت، فإن كنت لا تدري فتلك مصيبة *** وإن كنت تدري فالمصيبة أعظم ومما ينبغي أن يعلم أن الحديث المذكور ة \" من كذب علي متعمدًا ... \" قد ورد مخرجًا في هذا المجلد، برقم (٢٠٣٠)، لكن بزيادة: \" ليضل به الناس \"، وبينت هناك أنها زيادةٌ مستغربةٌ، وإسنادها ضعيف؛ في بحثٍ يحسُن الرجوع إليه.","vol":"5","page":10},{"text":"وبهذه المناسبة وعلى سبيل العبرة، أذكر ما سمعته نهار أمس (٣٠ رجب سنة ١٤١٦) من خطيب المسجد، وهو يحثّ الناسَ على التعاون، وقضاء حاجة المسلم، ويقرأ لهم من ورقتين أحاديثَ كتبها، أو كُتِبتْ له، وأكثرُها ضعيف لا يصحّ، وكان يعلق على بعضها من ذاكرته، ويرفع بذلك صوتَه، فذكر جملةً متداولة اليوم؛ وهي: \" الدين المعاملة \"، فكذب على النبي - ﷺ -، ونسبها إليه أكثر من مرة، بل إنه زاد في الطين بلة، فزعم أنها من مفاخر الإسلام، وأن النبي - ﷺ - حصر الإسلام في كلمتين فقط: \" الدين المعاملة \"! ولعله لجهله اشتبه عليه بقوله - ﷺ -: \" الدين النصيحة \"! ولا أصل لذلك، ولا في الأحاديث الموضوعة! والله المستعان.\nولا يفوتني أن أذكّر بما يأتي:\nطال ما أقول مذكرًا إخواني: إن العلم لا يقبل الجمود، أكرر ذلك في مجالسي ومحاضراتي، وفي تضاعيف بعض مؤلفاتي (١)، وذلك مما يوجب على المسلم أن يتراجع عن خطئه عند ظهوره، وأن لا يجمد عليه، أسوة بالأئمة الذين كان للواحد منهم في بعض الرواة أكثر من قول واحد توثيقًا وتجريحًا، وفي المسألة الفقهية الواحدة أقوال عديدة، وكل ذلك معروف عند العلماء. من أجل ذلك فإنه لا يصعب علي أن أتراجع عن الخطأ إذا تبين لي، و\" ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُون \". ولذلك فإني أقول:\n_________\n(١) انظر مقدمة الطبعة الجديدة للمجلد الأول من \" سلسلة الأحاديث الضعيفة \" ومقدمة المجلد السادس من \" سلسلة الأحاديث الصحيحة \".","vol":"5","page":11},{"text":"سيجد القراء الكرام أني نقلت إلى هذا المجلد من \" السلسلة الصحيحة \" الحديثين (٢٣٠٣- تكون إبل للشياطين..) و(٢٣٠٤- إن الله يبغض كل جعظري جوَّاظ ...)، وقد كانا فيها برقم (٩٣) و(١٩٥) . وقد جعلتهما هنا لعلة مبينة في التخريج الآتي.\nأقول هذا أداء للأمانة، ونصحًا للأمة، وبيانًا لمن ألقى السمع، غير اَبه لتقول المتقوِّلين، وافتراء المفترين، أمثال من عدا علينا، وغمطنا حقنا، ولولا خشية الإطالة والإملال لبينت هذا ببعض البيان، لكن فيما عزوتُ إليه في الهامش آنفًا غُنية وكفاية.\nوختامًا أقول ... لعنك أخي القارئ تعود إلى قراءة مقدمة الطبعة الأولى من المجلد الأول من هذه السلسلة، بما فيه (تمهيد في الأحاديث الضعيفة والموضوعة)، ومقدمة المجلد الثاني منها أيضًا؛ لاستكمال الفائدة من هذا الكتاب وغيره مما هو في موضوعه، سائلًا المولى سبحأنه وتعالى أن يتقبل مني خدمتي لحديث نبيه - ﷺ -، وأن يجعله خالصًا لوجهه، وأن يدخر لي أجره ليوم القيامة \" يَنْفَعُ مَالٌ وَلَا بَنُونَ. إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيم \".\nوسبحانك اللهم وبحمدك، أشهد أنْ لا إله إلا أنت، أستغفرك وأتوب إليك.\nعمان- منتصف الأحد ٢ شعبان سنة (١٤١٦)\nمحمد ناصر الدين الألباني","vol":"5","page":12},{"text":"<span data-type=\"title\" id=toc-2011>٢٠٠١ </span>- \" احذروا الشهو ة الخفية: الرجل يتعلم العلم يحب أن يجلس إليه \".\nضعيف جدا\nرواه الديلمي (١/١/٢١) عن الفضل بن عبد الله اليشكري: حدثنا مالك بن سليمان\n: حدثنا إبراهيم بن محمد بن أبي يحيى عن محمد بن عجلان عن أبي صالح مولى\nالتوأمة عن أبي هريرة مرفوعا.\nقال الحافظ في \" مختصره \":\n\" قلت: ابن أبي يحيى ضعيف، و\".\nكذا نقلته عن خطه، لم يذكر المعطوف على ابن أبي يحيى، ولعله أراد أبا صالح\nمولى التوأمة، فإنه ضعيف أيضا، لكن ابن أبي يحيى أضعف منه، فإنه متهم بالكذب.\nأومالك بن سليمان، وهو الهروي؛ قال العقيلي والسليماني:\n\" فيه نظر \".\nوضعفه الدارقطني.\nوالفضل بن عبد الله اليشكري شر منه. قال ابن حبان:\n\" يروي عن مالك بن سليمان وغيره العجائب.\nلا يجوز الاحتجاج به بحال \".","vol":"5","page":13},{"text":"<span data-type=\"title\" id=toc-2012>٢٠٠٢ </span>- \" مثل بلال كمثل نحلة غدت تأكل من الحلووالمر، ثم هو حلوكله \".\nضعيف\nرواه الطبراني في \" المعجم الأوسط \" (١/١٤٧/١٨١ - مكتبة","vol":"5","page":13},{"text":"المعارف)، ومن\nطريقه ابن عساكر (٣/٢٣٣/١ و١٠/٣٣٣ - طبع المجمع) عن عبد الله بن سليمان عن\nدراج أبي السمح، عن أبي الهيثم عن ابن حجيرة عن أبي هريرة رفعه.\nقلت: وهذا سند ضعيف من أجل أبي السمح، فإنه صاحب مناكير، وبخاصة في روايته\nعن أبي الهيثم.\nوعبد الله بن سليمان - وهو الحميري - قال الحافظ:\n\" صدوق يخطىء \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الحكيم عن أبي هريرة. وقال\nالمناوي:\n\" ورواه عنه الطبراني باللفظ المزبور، فلوعزاه إليه كان أولى. قال الهيثمي\n: وإسناده حسن اهـ. فعدول المصنف للحكيم واقتصاره عليه من ضيق العطن. وقد\nذكر المصنف عن ابن الصلاح والنووي أن الكتب المبوبة أولى بالعزوإليها\nوالركون لما فيها من المسانيد وغيرها، لأن المصنف على الأبو اب إنما يورد أصح\nما فيه، فيصلح الاحتجاج به \".\nأقول: ليس هذا بمضطرد، فكم من أحاديث ضعيفة في الكتب المبوبة، يعلم ذلك كل\nمن مارس فن التخريج والتحقيق، وهذا منه.\nوالحديث في \" مجمع الزوائد \" (٩/٣٠٠) برواية \" الأوسط \"، وحسنه كما تقدم!","vol":"5","page":14},{"text":"<span data-type=\"title\" id=toc-2013>٢٠٠٣ </span>- \" من لم يدرك الغزومعي؛ فليغز في البحر، فإن غزوة البحر أفضل من غزوتين في البر، وإن شهيد البحر له أجر شهيدي البر، إن أفضل الشهداء عند الله أصحاب الوكوف، قالوا: وما أصحاب الوكوف؟ قال: قوم تكفأ بهم مراكبهم في سبيل الله \".\nضعيف\nرواه ابن أبي شيبة (٥/٣١٤ - ٣١٥): نا وكيع عن سعيد بن عبد العزيز، عن\nعلقمة بن شهاب مرسلا.\nوكذا رواه ابن المبارك \" في الجهاد \" (١٩٦)، ومن طريقه ابن عساكر (\n١١/٤٠٠/١) عن سعيد به.\nوسعيد هذا سكت عنه البخاري وابن أبي حاتم، ووثقه ابن حبان (٥/٢١٢) .\nوأخرجه عبد الرزاق (٥/٢٨٦) من طريق آخر عن علقمة مرفوعا نحوه، وفيه\nعبد القدوس بن حبيب الكلاعي، وهو متهم.\nوقد وصله بعض الضعفاء، فجعله من مسند واثلة بن الأسقع.\nأخرجه ابن عساكر من طريق الطبراني، وهذا في \" الأوسط \" (٢/٢٢٧/٢/٨٥١٧\nو٩/١٦١/٨٣٤٨ - ط) عن عمروبن الحصين: نا محمد بن عبد الله بن علاثة عن سعيد\nبن عبد العزيز عن علقمة بن شهاب عن واثلة بن الأسقع مرفوعا مختصرا، دون قوله:\n\" فإن غزوة البحر ... \".\nقال الطبراني:","vol":"5","page":15},{"text":"\" تفرد به عمروبن الحصين \".\nقلت: وهو كذاب كما قال الخطيب، واتهمه غيره. وتساهل الهيثمي فقال في \"\nالمجمع \" (٥/٢٨١)، وتبعه المناوي:\n\" وهو ضعيف \"!\nأشار لضعف الحديث المنذري في \" الترغيب \" (٢/٢٨١) .\n<span data-type=\"title\" id=toc-2014>٢٠٠٤ </span>- \" الشهداء أربعة: رجل مؤمن جيد الإيمان، لقي العدوفصدق الله فقتل، فذلك\nالذي ينظر الناس إليه هكذا: ورفع رأسه حتى سقطت قلنسوة رسول الله صلى الله\nعليه وسلم، أوقلنسوة عمر. والثاني رجل مؤمن لقي العدو، فكأنما يضرب ظهره\nبشوك الطلح، جاءه سهم غرب، فقتله، فذاك في الدرجة الثانية. والثالث رجل\nمؤمن خلط عملا صالحا وآخر سيئا، لقي العدو، فصدق الله ﷿ حتى قتل، قال\n: فذاك في الدرجة الثالثة. والرابع رجل مؤمن أسرف على نفسه إسرافا كثيرا،\nلقي العدو، فصدق الله حتى قتل، فذلك في الدرجة الرابعة \".\nضعيف\nرواه الترمذي (٣/٨ - ٩ - تحفة) وحسنه، وأحمد (رقم ١٤٦ و١٥٠)، وأبو\nيعلى (١/٢١٦ - ٢١٧/٢٥٢) من طريق ابن لهيعة: سمعت عطاء بن دينار عن أبي يزيد\nالخولاني أنه سمع فضالة بن عبيد يقول: سمعت عمر بن الخطاب أنه سمع\nرسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف، أبو يزيد الخولاني مجهول كما قال الحافظ في \" التقريب\n\" تبعا للذهبي، حيث قال في \" الميزان \": \" لا يعرف \".","vol":"5","page":16},{"text":"قلت: وابن لهيعة ضعيف أيضا، لكن رواه الحربي في \" غريب الحديث \" (٥/١١٤/٢)\n، وكذا البيهقي في \" شعب الإيمان \" (٤/٢٩/٤٢٦٢) من طريق ابن المبارك عن\nعبد الله بن عقبة عن عطاء بن دينار به.\nوابن عقبة هو عبد الله بن لهيعة نسب في هذه الرواية لجده.\nوقال ابن كثير في \" مسند الفاروق \" (٢/٤٦٥ - ٤٦٦) بعد أن ساق إسناد أحمد:\n\" وهكذا رواه علي بن المديني عن أبي داود الطيالسي عن ابن المبارك عن ابن\nلهيعة به، وقال: هذا حديث مصري، وهو صالح \"! !\nوابن لهيعة صحيح الحديث إذا روى عنه أحد العبادلة، ومنهم عبد الله بن\nالمبارك، وهذا من روايته كما ترى، فعلة الحديث أبو يزيد الخولاني لجهالته،\nفتحسين الشيخ أحمد شاكر لهذا الحديث تبعا للترمذي غير حسن، بل هو من تساهله،\nلا سيما وقد اعترف بجهالة الخولاني هذا!\nوأما تحسين المعلقين الثلاثة على الطبعة الجديدة لكتاب \" الترغيب \" (٢/٢٩٧)\nفمما لا يلتفت إليه، لأنهم مجرد نقلة، بل إنهم لا يحسنون النقل عن العلماء\nولا الفهم عنهم، والكلام فيهم طويل الذيل، فانظر المقدمة.\n<span data-type=\"title\" id=toc-2015>٢٠٠٥ </span>- \" كفر بالله العظيم جل وعز عشرة من هذه الأمة: الغال، والساحر، والديوث،\nوناكح المرأة في دبرها، وشارب الخمر، ومانع الزكاة، ومن وجد سعة ومات\nولم يحج، والساعي في الفتن، وبائع السلاح أهل الحرب، ومن نكح ذات محرم\nمنه \".\nموضوع\nرواه ابن عساكر (١٥/١٤٣/١) عن محمد بن خالد الدمشقي:","vol":"5","page":17},{"text":"حدثنا مطر بن العلاء عن\nحنظلة بن أبي سفيان عن أبيه عن البراء بن عازب مرفوعا.\nأورده في ترجمة محمد بن خالد هذا، وذكر أنه الفزاري قرابة مطر بن العلاء،\nولم يذكر فيه جرحا ولا تعديلا. وفي طبقته من \" الميزان \" و\" لسانه \":\n\" محمد بن خالد الدمشقي عن الوليد بن مسلم؛ قال أبو حاتم: كان يكذب \".\nفالظاهر أنه هذا.\nوشيخه مطر بن العلاء ترجمه ابن عساكر (١٦/٢٩٥/٢)، ولم يذكر فيه جرحا ولا\nتعديلا، غير أنه روى عن أبي حاتم أنه قال فيه: \" شيخ \".\nوالحديث أورده السيوطي من رواية ابن عساكر هذه، وتبعه المناوي في \" الفيض \"\nبقوله:\n\" وظاهر صنيع المؤلف أنه لم يره لأشهر من ابن عساكر، مع أن الديلمي أخرجه\nباللفظ المزبور عن البراء المذكور من هذا الوجه \".\nولم يتكلم عليه بشيء؛ تضعيفا أوتصحيحا، وكذلك فعل في \" التيسير \"!\n<span data-type=\"title\" id=toc-2016>٢٠٠٦ </span>- \" سموا أسقاطكم، فإنهم من أفراطكم \".\nموضوع\nرواه أبو الحسين الكلابي في \" نسخة أبي العباس طاهر التميمي \"، وابن عساكر (\n١٢/٢٤٩/٢) عن هشام بن عمار قال: نا البختري بن عبيد: - قال هشام: \" وذهبنا\nإليه إلى (القلمون) - في موضع يقال له: (الأفاعي) \" - قال: نا أبي: قال\n: نا أبو هريرة مرفوعا.\nقلت: والبختري هذا متهم. قال أبو نعيم والحاكم والنقاش:","vol":"5","page":18},{"text":"\" روى عن أبيه عن أبي هريرة موضوعات \".\nوقال ابن حبان:\n\" ضعيف ذاهب لا يحل الاحتجاج به إذا انفرد، وليس بعدل، فقد روى عن أبيه عن\nأبي هريرة نسخة فيها عجائب \" كما في \" التهذيب \"، وهو في كتاب ابن حبان (\n١/٢٠٣) نحوه. وقال الأزدي:\n\" كذاب ساقط \".\nوفي \" المغني \" و\" التقريب \":\n\" متروك \".\nقلت: ومع هذا كله، أورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر\nوحده! وبيض لإسناده المناوي، فلم يتكلم عليه بشيء!\nوقد خفي هذا الحديث على ابن الملقن، فقال في \" العقيقة \" من كتابه الكبير \"\nالبدر المنير \":\n\" غريب \" كما في \" خلاصته \" (٢/٣٩١/٢٧١١)، ويعني أنه لا يعلم من رواه كما\nنص عليه في المقدمة (١/٤) . وتبعه على ذلك الحافظ ابن حجر، فقال في \"\nالتلخيص \" (٤/١٤٧):\n\" لم أره هكذا \".\nثم ذكر أحاديث ليس فيها الأمر بالتسمية، لا يصح أكثرها، منها حديث:\n\" إذا استهل الصبي صارخا سمي، وصلي عليه ... \" الحديث. وهو مخرج في \"\nالإرواء \" (٦/١٤٧) تحت الحديث (١٧٠٧) .\nفالحمد لله الذي هدانا لهذا، وما كنا لنهتدي لولا أن هدانا الله.","vol":"5","page":19},{"text":"<span data-type=\"title\" id=toc-2017>٢٠٠٧ </span>- \" الغدووالرواح إلى المساجد من الجهاد في سبيل الله \".\nموضوع\nرواه الطبراني في \" الكبير \" (٨/٢٠٨/٧٧٣٩)، وعنه ابن عساكر (٥/٦٤/٢): نا\nالحسين التستري: نا الحسين بن أبي السري العسقلاني: حدثنا محمد بن شعيب:\nحدثنا يحيى بن الحارث الذماري عن القاسم عن أبي أمامة مرفوعا.\nأورده ابن عساكر في ترجمة العسقلاني هذا، وهو الحسين بن المتوكل، وروى عن\nأخيه محمد بن أبي السري أنه قال:\n\" لا تكتبوا عن أخي، فإنه كذاب \". يعني الحسين بن أبي السري، وعن أبي عروبة\nأنه قال:\n\" هو خال أمي، وهو كذاب \".\nقلت: فهو علة الحديث، وقد ذهل عنها الهيثمي، فأعله بما ليس بعلة، فقال (\n٢/٢٩):\n\" رواه الطبراني في \" الكبير \"، وفيه القاسم بن عبد الرحمن، وفيه اختلاف \"!\nوأقره المناوي، فلم يعله بغير القاسم! وسبقهما إلى ذلك المنذري (١/١٢٩) !\nثم أخرجه ابن عساكر (١٨/٢٥/١) عن ابن أبي السري: نا الوليد بن مسلم عن يحيى\nابن الحارث به.\nوقد رواه إسماعيل بن عياش عن يحيى بن الحارث الذماري عن القاسم بإسناده..\nفذكر حديثا غير هذا مرفوعا. ثم عقبه بقوله:\n\" وقال أبو أمامة: الغدووالرواح ... \"، فذكره موقوفا عليه، وهو الصواب.\nوإسناده حسن.","vol":"5","page":20},{"text":"<span data-type=\"title\" id=toc-2018>٢٠٠٨ </span>- \" إن آدم قبل أن يصيب الذنب كان أجله بين عينيه، وأمله خلفه، فلما أصاب\nالذنب، جعل الله أمله بين عينيه، وأجله خلفه، فلا يزال يأمل حتى يموت \".\nمنكر\nرواه ابن عساكر (٢/٣٢٤/٢) عن جماعة، قالوا: أنا أبو بكر محمد بن علي بن\nحامد الشاشي الفقيه - نزيل هراة قدم مرو-: نا أبو الفضل منصور بن نصر بن\nعبد الرحيم بن مت الكاغدي: أنا أبو سعيد الهيثم بن كليب بن سريج الشاشي: نا\nعيسى بن أحمد: نا النضر بن شميل: أنا عوف عن الحسن قال: بلغني أن\nرسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد رجاله ثقات معروفون؛ أبو سعيد الشاشي فمن فوقه، أما\nالكاغدي وأبو بكر الشاشي، فلم أعرف حالهما، والأول قال فيه ابن العماد في \"\nالشذرات \":\n\" مسند ما وراء النهر \".\nوأما الشاشي؛ ففقيه شافعي مشهور، له ترجمة في \" الشذرات \" (٣/٣٧٥) .\nوالحديث رفعه منكر عندي فقد رواه الإمام أحمد في \" الزهد \" (ص ٤٨)، وابن\nعساكر من طرق عن الحسن، قال: فذكره موقوفا عليه، وهو الأشبه، ولعله من\nالإسرائيليات.\nوأورده السيوطي في \" الجامع الصغير \" من رواية ابن عساكر هذه، وبيض له\nالمناوي فلم يتكلم عليه بشيء!","vol":"5","page":21},{"text":"<span data-type=\"title\" id=toc-2019>٢٠٠٩ </span>- \" إن إبليس ليضع عرشه على البحر دونه الحجب، يتشبه بالله ﷿، ثم يبث\nجنوده، فيقول: من لفلان الآدمي؟ فيقوم اثنان، فيقول: قد أجلتكما سنة، فإن\nأغويتماه وضعت عنكم التعب، وإلا صلبتكما \".\nضعيف\nرواه أبو نعيم في \" الحلية \" (٢/٢٨ - ٢٩)، وابن عساكر (٨/٦٥/٢) عن يحيى\nابن طلحة اليربوعي: حدثنا أبو بكر بن عياش عن حميد - يعني الكندي - عن عبادة\nابن نسي عن أبي ريحانة مرفوعا.\nقال: فكان يقال لأبي ريحانة: لقد صلب فيك كثيرا!\nقلت: وهذا سند ضعيف. يحيى بن طلحة لين الحديث كما في \" التقريب \".\nوحميد الكندي؛ لا يعرف إلا برواية أبي بكر بن عياش عنه.\nكذلك أورده ابن أبي حاتم (١/٢/٢٣٢)، ولم يذكر فيه جرحا ولا تعديلا. وأما\nابن حبان فذكره على قاعدته في \" الثقات \" (٦/١٩٢) بهذه الرواية أيضا!\nوالحديث قال في \" المجمع \" (١/١١٤):\n\" رواه الطبراني في \" الكبير \"، وفيه يحيى بن طلحة اليربوعي، ضعفه النسائي،\nوذكره ابن حبان في (الثقات) (١) \".\n_________\n(١) ج٩/٢٦٢، وقال: \" كان يغرب \". وخلط بينه وبين يحيى بن طلحة بن عبيد الله القرشي - الثقة - محقق \" الإحسان \"، فجعلهما في فهرسه (ص ٢٦٨) واحدا! وفرق بينهما في التخريج، وهو الصواب. اهـ.","vol":"5","page":22},{"text":"(تنبيه): أبو ريحانة اسمه (شمعون) بالشين المعجمة، وقيل بالمهملة، ولم\nأره في النسخة المطبوعة من \" المعجم الكبير \"، ولا في \" الأسماء والكنى \".\nوالله ﷾ أعلم.\n<span data-type=\"title\" id=toc-2020>٢٠١٠ </span>- \" ما أنعم الله تعالى على عبد من نعمة، فقال: الحمد لله؛ إلا وقد أدى شكرها\n، فإن قالها الثانية؛ جدد الله له ثوابها، فإن قالها الثالثة؛ غفر الله له\nذنوبه \".\nموضوع\nأخرجه الحاكم (١/٥٠٧ - ٥٠٨)، وعنه البيهقي في \" الشعب \" (٤/٩٨/٤٤٠٢)،\nوالديلمي (٤/٣٠) من طريق أبي معاوية عبد الرحمن بن قيس: حدثنا محمد بن أبي\nحميد عن جابر ﵁ مرفوعا، وقال الحاكم:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: ليس بصحيح؛ قال أبو زرعة: عبد الرحمن بن قيس كذاب \".\nوقال في ترجمته من \" الميزان \":\n\" كذبه ابن مهدي وأبو زرعة، وقال البخاري: ذهب حديثه، وقال أحمد: لم يكن\nبشيء، وخرج له الحاكم في \" المستدرك \" حديثا منكرا، وصححه \".\nثم ساق هذا الحديث.\nوالحديث رمز له في \" الجامع الصغير \" بالصحة، وكأنه تبع في ذلك الحاكم،\nوقد أخطأ. أقول هذا مع الشك في كون هذه الرموز من السيوطي نفسه كما تراه\nمبينا في مقدمتي له \" صحيح الجامع الصغير \" و\" ضعيف الجامع الصغير \".","vol":"5","page":23},{"text":"وقال المنذري في \" الترغيب \" (٢/٢٥١) متعقبا له:\n\" في إسناده عبد الرحمن بن قيس أبو معاوية الزعفراني؛ واهي الحديث، وهذا\nالحديث مما أنكر عليه \".\n<span data-type=\"title\" id=toc-2021>٢٠١١ </span>- \" ما أنعم الله على عبد نعمة، فحمد الله عليها؛ إلا كان ذلك أفضل من تلك\nالنعمة وإن عظمت \".\nضعيف جدا\nرواه الطبراني في \" الكبير \" (٧٧٩٤) من طريقين عن سويد بن عبد العزيز عن ثابت\nابن عجلان عن القاسم عن أبي أمامة مرفوعا.\nقلت: وسويد بن عبد العزيز متروك. وكذا قال الهيثمي في \" مجمع الزوائد \" (\n١٠/٩٥) .\nوقال المنذري:\n\" رواه الطبراني، وفيه نكارة \".\nقلت: لكنه قد روي بإسناد آخر خير من هذا نحوه، دون قوله: \" وإن عظمت \"،\nولفظه:\n\" ما أنعم الله على عبد نعمة، فقال: الحمد لله، إلا كان الذي أعطاه أفضل مما\nأخذ \".\nأخرجه ابن ماجه (٢/٤٢٢)، وابن السني (رقم ٣٥٠)، والخرائطي في \" فضيلة\nالشكر \" (١/٢)، والضياء (ق ١٣٠/٢) من طريق أبي عاصم عن شبيب بن بشر، عن\nأنس مرفوعا.\nولفظ الخرائطي: \" إلا كان الحمد أكثر من النعمة \".","vol":"5","page":24},{"text":"وهذا إسناد حسن إن شاء الله تعالى.\nأبو عاصم: هو الضحاك بن مخلد النبيل، ثقة من رجال الستة، وشبيب بن بشر:\nصدوق يخطىء كما في \" التقريب \".\nوفي \" زوائد ابن ماجه \":\n\" إسناده حسن. شبيب بن بشر مختلف فيه \".\n<span data-type=\"title\" id=toc-2022>٢٠١٢ </span>- \" ما أنعم الله على عبد نعمة في مال، أوأهل، أوولد، فقال: ما شاء الله،\nلا قوة إلا بالله، فيرى فيها آفة دون الموت، وقرأ: \" ولولا إذ دخلت جنتك\nقلت ما شاء الله لا قوة إلا بالله \" \".\nضعيف\nأخرجه ابن أبي الدنيا في \" الشكر \" (رقم ١)، ومن طريقه البيهقي في \" الشعب\n\" (٤/١٢٤)، والطبراني في \" الصغير \" (ص ١٢٢)، وفي \" الأوسط \" (\n١/٢٥٧/١/٤٤٢١ - بترقيمي)، وابن السني (رقم ٣٥١)، والبيهقي في \" الأسماء\nوالصفات \" (ص ١٦١)، والخطيب في \" التاريخ \" (٣/١٩٩) من طريق عمر بن يونس\nاليمامي: حدثنا عيسى بن عون عن عبد الملك بن زرارة عن أنس مرفوعا.\nوليس عند ابن السني قوله: \" ثم قرأ.. إلخ \".\nوكذلك أورده السيوطي في \" الجامع \"، وقال:\n\" رواه أبو يعلى، والبيهقي في (الشعب) \"، ثم رمز له بالضعف.\nوقال الطبراني في \" الصغير \":\n\" لا يروى إلا بهذا الإسناد \".\nقلت: وهو إسناد ضعيف. قال الأزدي:","vol":"5","page":25},{"text":"\" عيسى بن عون عن عبد الملك لا يصح حديثهما عن أنس \".\nوقال في \" المجمع \" (١٠/١٤٠):\n\" وفيه عبد الملك بن زرارة، وهو ضعيف \".\nوبالراويين أعله المناوي في \" فيض القدير \"، ولذلك جزم بضعف إسناده في \"\nالتيسير \".\nوزاد ابن أبي الدنيا وغيره بينهما (حفص بن الفرافصة)، وهو مجهول؛ وإن\nوثقه ابن حبان (٦/١٩٥) .\n<span data-type=\"title\" id=toc-2023>٢٠١٣ </span>- \" من قرأ سورة الكهف يوم الجمعة، فهو معصوم إلى ثمانية أيام من كل فتنة تكون،\nفإن خرج الدجال، عصم منه \".\nضعيف جدا\nأخرجه الضياء في \" المختارة \" (١/١٥٥) من طريق إبراهيم بن عبد الله بن أيوب\nالمخرمي: حدثنا سعيد بن محمد الجرمي: حدثنا عبد الله بن مصعب بن منظور بن زيد\nابن خالد عن علي بن الحسين عن أبيه عن علي مرفوعا به. وقال:\n\" عبد الله بن مصعب لم يذكره البخاري ولا ابن أبي حاتم في كتابيهما \".\nقلت: وكذلك لم يذكره ابن حبان في \" ثقاته \"، مع احتوائه لمئات الرواة\nالمجهولين الذين لا ذكر لهم في الكتب الأخرى! وقد ذكره المزي في شيوخ (سعيد\nابن محمد الجرمي) .\nلكن إبراهيم المخرمي هذا؛ قال الدارقطني:\n\" ليس بثقة، حدث عن الثقات بأحاديث باطلة \".","vol":"5","page":26},{"text":"قلت: فمثله لا يليق أن يكون من رجال \" الأحاديث المختارة \"! ولذلك فإني أقول:\nلم يحسن الشيخ المعلق على مطبوعة \" المختارة \" (٢/٥٠) بسكوته عنه؛ لما فيه\nمن إيهامه سلامة السند من العلة القادحة.\nوقد صح الحديث من طريق أخرى عن أبي سعيد نحوه دون ذكر \" ثمانية أيام \". وهو\nمخرج في المجلد السادس من \" الصحيحة \" (رقم ٢٦٥١)، وهو تحت الطبع. وسيخرج\nقبل هذا إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-2024>٢٠١٤ </span>- \" من قرأ آية الكرسي، لم يتول قبض نفسه إلا الله تعالى \".\nموضوع\nأخرجه الخطيب (٦/١٧٤) من طريق محمد بن كثير بن مروان الفهري: حدثنا عبد الله\nابن لهيعة عن أبي قبيل عن عبد الله بن عمرو: قال: قال رسول الله صلى الله\nعليه وسلم.\nوهذا إسناد ضعيف جدا، بل هو موضوع، وعلته محمد بن كثير هذا، فإنه متروك\nكما قال الحافظ في \" التقريب \".\nوقال ابن عدي:\n\" روى أباطيل والبلاء منه \".\nوشيخه ابن لهيعة سيىء الحفظ، لكن البلاء من الراوي عنه.","vol":"5","page":27},{"text":"<span data-type=\"title\" id=toc-2025>٢٠١٥ </span>- \" ما أذن الله ﷿ في شيء أفضل من ركعتين أوأكثر، والبر يتناثر فوق رأس العبد ما كان في صلاة، وما تقرب عبد إلى الله ﷿ بأفضل مما خرج منه يعني القرآن \".","vol":"5","page":27},{"text":"ضعيف. رواه الطبراني (١٦١٤) عن أبي بكر بن عياش عن ليث عن عيسى عن زيد ابن أرطاة عن\nجبير بن نفير (١) مرفوعا.\nقلت: وهذا سند ضعيف مرسل بينته في \" المشكاة \" (١٣٣٢)، ثم توسعت في ذلك\nوفي تخريجه فيما تقدم برقم (١٩٥٧) .\n<span data-type=\"title\" id=toc-2026>٢٠١٦ </span>- \" سبق المفردون، قالوا: وما المفردون يا رسول الله؟ قال: المستهترون في\nذكر الله، يضع الذكر عنهم أثقالهم، فيأتون يوم القيامة خفافا \".\nمنكر جدا بهذا التمام\nرواه الترمذي (٢/٢٧٩)، والبيهقي في \" شعب الإيمان \" (١/٣٩٠/٥٠٦) عن عمر\nابن راشد عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا، وقال:\n\" هذا حديث حسن غريب \".\nوأقول: بل هو منكر جدا بهذا التمام، فقد أخرجه الحاكم (١/٤٩٥)، وأحمد (٢/٣٢٣)، والخرائطي في \" فضيلة الشكر \" (ق ١٢٩/١) عن علي بن المبارك عن\nيحيى بن أبي كثير عن عبد الرحمن بن يعقوب مولى الحرقة قال: سمعت أبا هريرة\n﵁ يقول: فذكره مرفوعا بلفظ: \" يهترون \" دون قوله: \" يضع الذكر.. \".\nفهذه زيادة منكرة تفرد بها عمر بن راشد، وهو اليمامي؛ ضعيف جدا.\nقال النسائي:\n\" ليس بثقة \".\n_________\n(١) الأصل: (نوفل)، ولعله خطأ مطبعي. اهـ.","vol":"5","page":28},{"text":"وقال أحمد:\n\" حديثه ضعيف ليس بمستقيم. حدث عن يحيى بن أبي كثير بأحاديث مناكير \".\nوقد خالفه علي بن المبارك في موضعين، وهو ثقة محتج به في \" الصحيحين \":\nالأول: في متنه، فلم يذكر فيه هذه الزيادة.\nالثاني: في إسناده، فقال: \" عبد الرحمن بن يعقوب \" بدل أبي سلمة.\nوللحديث طريق أخرى عن أبي هريرة. رواه مسلم (٨/٦٣) بدون الزيادة، فأكد ذلك\nنكارتها. وهو مخرج مع طريق علي بن المبارك في \" الصحيحة \" (١٣١٧) .\nثم رأيت الإمام البخاري قد أورد الحديث في \" التاريخ \" (٤/٢/٤٤٨) من طريق علي\nابن المبارك، ثم من طريق عمر بن راشد، وقال:\n\" والأول أصح \".\nوقد رويت الزيادة بنحوها من حديث أبي الدرداء. قال الهيثمي (١٠/٧٥):\n\" رواه الطبراني عن شيخه عبد الله بن محمد بن سعيد بن أبي مريم، وهو ضعيف \".\nقلت: بل هو أسوأ حالا، فقد قال ابن عدي في ترجمته من \" الكامل \" (٤/١٥٦٨):\n\" يحدث عن الفريابي وغيره بالأباطيل \".\nثم ساق له أحاديث، ثم قال:","vol":"5","page":29},{"text":"\" وابن أبي مريم هذا إما أن يكون مغفلا لا يدري ما يخرج من رأسه، أومتعمدا،\nفإني رأيت له غير حديث - مما لم أذكره هنا - غير محفوظ \".\nوله في \" معجم الطبراني الأوسط \" ستة أحاديث (٢/٢٢٧/١ - ٢/٢٤٢٣ - ٢٤٢٨) .\n<span data-type=\"title\" id=toc-2027>٢٠١٧ </span>- \" لا تسكنوهن الغرف، ولا تعلموهن الكتابة، وعلموهن المغزل وسورة النور \".\nموضوع\nأخرجه ابن حبان في \" الضعفاء \" (٢/٣٠٢)، والخطيب (١٤/٢٢٤)، والبيهقي في\n\" شعب الإيمان \" (٢/٤٧٧ - ٤٧٨/٢٤٥٤) من طريق محمد بن إبراهيم أبي عبد الله\nالشامي: حدثنا شعيب بن إسحاق الدمشقي عن هشام بن عروة عن أبيه عن عائشة\nمرفوعا. وقال البيهقي:\n\" وهو بهذا الإسناد منكر \".\nقلت: وهو عندي موضوع، محمد بن إبراهيم هذا؛ قال الدارقطني:\n\" كذاب \".\nوقال ابن عدي:\n\" عامة أحاديثه غير محفوظة \".\nوقال ابن حبان:\n\" لا تحل الرواية عنه إلا عند الاعتبار، كان يضع الحديث \".\nقال الذهبي في \" الميزان \":\n\" صدق الدارقطني ﵀، وابن ماجه؛ فما عرفه \".","vol":"5","page":30},{"text":"يعني: ولذلك روى عنه.\nثم ساق له أحاديث، هذا منها.\nقلت: وقد تابعه من هو مثله، وهو عبد الوهاب بن الضحاك، ولعل أحدهما سرقه\nمن الآخر.\nأخرجه الحاكم (٢/٣٩٦)، ومن طريقه البيهقي في \" الشعب \" (٢٤٥٣) عنه:\nحدثنا شعيب بن إسحاق به. وقال الحاكم:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" بل موضوع، وآفته عبد الوهاب، قال أبو حاتم: كذاب \".\nثم رأيت في ترجمته من \" الميزان \" أن ابن حبان قال فيه:\n\" كان محمد يسرق الحديث \".\nفيترجح أنه هو الذي سرقه من الكذاب الأول.\nوقال المناوي في \" الفيض \" (٣/٤٨٨):\n\" وخرجه البيهقي في \" الشعب \" عن الحاكم، ثم خرجه بإسناد آخر بنحوه وقال:\nهو بهذا الإسناد منكر. قال المؤلف (السيوطي): فعلم منه أنه بغير هذا\nالإسناد غير منكر، وبه رد على ابن الجوزي دعواه وضعه \".\nقلت: وهذا تعقب لا طائل تحته، لأن كلام البيهقي ليس نصا فيما ذهب إليه\nالسيوطي، ولوكان ما ذهب إليه صوابا، كان وجد في الحفاظ من أبدى لنا ذلك\nالإسناد ليرد به على النقاد، كابن الجوزي والذهبي وغيرهم.","vol":"5","page":31},{"text":"وتمام كلام المناوي:\n\" نعم، قال الحافظ ابن حجر في \" الأطراف \" بعد قول الحاكم: صحيح. بل\nعبد الوهاب أحد رواته؛ متروك \".\nقلت: فلوكان هناك لهذا الحديث إسناد خير من هذا لما سكت الحافظ، ولبينه كما\nهي العادة، فذلك كله يدل على أن كلام البيهقي ﵀ لا مفهو م له، والله\nأعلم.\nوللقطعة الأخيرة من الحديث شاهد بإسناد ضعيف، بلفظ:\n\" علموا رجالكم سورة المائدة، وعلموا نساءكم سورة النور \".\nوسيأتي تخريجه في المجلد الثامن برقم (٣٨٧٩) .\nومن العجائب أن يذهل عن حال هذا الحديث جماعة من المتأخرين، ويذهبوا إلى\nتصحيحه تصريحا أوتلويحا، فقد سئل عنه ابن حجر الهيتمي هل هو صحيح أوضعيف؟\nفأجاب بقوله:\n\" هو صحيح، فقد روى الحاكم وصححه، والبيهقي عن عائشة رفعه \".\nقلت: فذكره، وكأنه اغتر بتصحيح الحاكم إياه، وغفل عن تعقب الذهبي والحافظ\nابن حجر له.\nوقال الإمام الشوكاني في \" النيل \" (٨/١٧٧) عند شرح حديث الشفاء بنت\nعبد الله قالت:\nدخل علي النبي ﷺ وأنا عند حفصة، فقال:\n\" ألا تعلمين هذه رقية النملة كما علمتيها الكتابة؟ \".\nوهو حديث صحيح الإسناد كما سبق بيانه في الصحيحة برقم (١٧٨) .","vol":"5","page":32},{"text":"فقال الشوكاني:\n\" فيه دليل على جواز تعليم النساء الكتابة، وأما حديث: \" ولا تعلموهن\nالكتابة.. \"، فالنهي عن تعليم الكتابة في هذا الحديث محمول على من يخشى من\nتعليمها الفساد \".\nأقول: هذه الخشية لا تختص بالنساء، فكم من رجل كانت الكتابة عليه ضررا في\nدينه وخلقه، أفينهى عن الكتابة الرجال أيضا للخشية ذاتها؟ !\nثم إن التأويل فرع التصحيح، فكأن الشوكاني توهم أن الحديث صحيح، وليس كذلك\nكما علمت، فلا حاجة للتأويل إذن.\nوأعجب من ذلك أن ينقل كلام الشيخين المذكورين من طبع تحت اسم كتابه: \" حافظ\nالعصر ومحدثه.. مسند الزمان ونسابته ... \" (١) ثم يقرهما على ذلك، ولا\nيتعقبهما بشيء مطلقا مما يشير إلى حال الحديث وضعفه، بل وضعه، وإنما يسود\nصفحات في تأويل الحديث والتوفيق بينه وبين حديث الشفاء، بل ويزيد على ذلك\nبأن أورد آثارا - الله أعلم بثبوتها - عن عمر وعلي في نهي النساء عن الكتابة،\nويختم ذلك بقوله، وذلك في كتابه \" التراتيب الإدارية \" (١/٥٠ - ٥١):\nولله در السباعي حيث يقول:\nما للنساء وللكتا * * * بة والعمالة والخطابة\nهذا لنا، ولهن منا * * * أن يبتن على جنابة!\n_________\n(١) وهو الشيخ عبد الحي بن محمد الكتاني، ولست أشك في شدة حفظه، وطول باعه في علم الحديث وغيره من العلوم، ولكن ظهر لي في هذا الكتاب أن عنايته كانت متوجهة إلى الحفظ دون النقد، ولذلك وقعت في كتابه هذا أحاديث كثيرة ضعيفة دون أن ينبه عليها، وليس هذا مجال ذكرها، بل إنه صحح حديثا لا يرقى إلى أن يكون ضعيفا، فراجع حديث: \" ليس بخيركم من ترك دنياه لآخرته.. \". اهـ.","vol":"5","page":33},{"text":"<span data-type=\"title\" id=toc-2028>٢٠١٨ </span>- \" ما من صباح إلا وملكان يناديان: ويل للرجال من النساء، وويل للنساء من\nالرجال \".\nضعيف جدا\nرواه عبد بن حميد في \" المنتخب من المسند \" (١٠٦/٢)، وابن عدي (١٢١/١)،\nوالحاكم (٢/١٥٩ و٤/٥٥٩)، وابن أبي الدنيا في \" الإشراف في منازل الأشراف\n\" (١١٩/٣٢) عن خارجة بن مصعب عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد\nالخدري مرفوعا به. وقال الحاكم:\n\" صحيح الإسناد \"!\nورده الذهبي في الموضعين، فقال في أحدهما:\n\" قلت: خارجة ضعيف \".\nوقال في الموضع الآخر:\n\" خارجة واه \".\nوقال الحافظ في \" التقريب \":\n\" هو متروك، وكان يدلس عن الكذابين \".\nقلت: وقد عنعنه هنا كما ترى، فالحديث ضعيف جدا.","vol":"5","page":34},{"text":"<span data-type=\"title\" id=toc-2029>٢٠١٩ </span>- \" لأن أطعم أخا لي لقمة؛ أحب إلي من أن أتصدق على مسكين عشرة، ولأن أهب لأخ\nلي عشرة؛ أحب إلي من أن أتصدق على مسلم بمائة \".\nموضوع\nرواه أبو بكر الشافعي في \" الفوائد \" (١/٢٢) عن محمد بن عبد الرحمن بن غزوان\n- مولى خزاعة - قال: أبنا عبد الله بن المبارك عن عبيد الله بن الوليد عن أبي\nجعفر محمد بن علي عن أبيه مرفوعا.","vol":"5","page":34},{"text":"قلت: وهذا إسناد موضوع، آفته ابن غزوان هذا. أورده الذهبي في \" الضعفاء \"،\nوقال:\n\" قال ابن عدي: هو فيمن يتهم بالوضع. وقال الدارقطني: كان يتهم بالوضع \".\nوإن مما يوهنه ويؤكد تهمته؛ أنه قال على الإمام ابن المبارك ما لم يقل، فقد\nقال في كتابه \" الزهد \" (٢٥٨/٧٤٨): أخبرنا عبيد الله الوصافي ابن الوليد [\nعن أبي جعفر] مرفوعا. فأعضله ولم يذكر في إسناده (عليا)، وهو ابن الحسين\nابن علي والد (أبي جعفر)، وقال: \" درهم \" مكان \" عشرة \" في الشطر الأول.\nوالوصافي ضعيف.\nوعلي بن الحسين تابعي، لكن ذكره المنذري في \" الترغيب \" (٣/٥٠) من حديث\nأبيه (الحسين بن علي) معزوا لأبي الشيخ في \" الثواب \" موقوفا عليه، وفي\nإسناده ليث بن أبي سليم.\nقلت: وهو ضعيف أيضا والزيادة بين المعقوفتين [] استدركتها من \" الكواكب \"\nكما تقدم تحت الحديث (٣٠٨)، ومن كتاب \" الإخوان \" لابن أبي الدنيا (\n٢١٤/١٧٥) .\nوقد روي بإسنادين آخرين بلفظين مختلفين، تقدم تخريجهما برقم (٣٠٧ و٣٠٨) .\n<span data-type=\"title\" id=toc-2030>٢٠٢٠ </span>- \" اليمين الفاجرة تعقم الرحم \".\nضعيف\nرواه الخطيب (٧/٢٧٢)، وابن عساكر (٦/١١٣/٢) عن محمد بن هارون بن منصور\nالمنصوري: نا سليمان بن أبي الشيخ: حدثني أبي: نا حجر","vol":"5","page":35},{"text":"بن عبد الرحمن عن الفضل بن الربيع عن أبيه الربيع عن أبي جعفر المنصور أمير المؤمنين عن أبيه عن\nجده عن ابن عباس مرفوعا.\nقلت: وهذا موضوع؛ آفته المنصوري هذا. قال ابن عساكر:\n\" يضع الحديث \".\nوقد سبق الكلام عليه في غير مكان، منها الحديث (٨٠٨) .\nثم وجدت له شاهدا من حديث أبي سود. أخرجه أحمد (٥/٧٩)، وابن أبي عاصم في \"\nالآحاد والمثاني \" (٢/٤٢١/١٢١٤)، والطبراني (٢٢/٣٨١/٩٩٠)، والدولابي\nفي \" الكنى \" (١/٣٦) بسند صحيح إلى معمر عن شيخ من بني تميم عن شيخ لهم يقال\nله: أبو سود قال: سمعت رسول الله ﷺ: فذكره.\nوقال في \" المجمع \" (٤/١٧٩):\n\" رواه أحمد والطبراني في \" الكبير \"، وفيه رجل لم يسم \".\nقلت: فهو علة الحديث. ولعله لذلك أعله أبو أحمد الحاكم في \" الكنى \" (\n١/٢١٦/٢) بالإرسال، فقال:\n\" مرسل، قاله ابن المبارك عن معمر عن شيخ من بني تميم عن أبي سود \".\nوأقره الذهبي في \" المقتنى \".\nفكأنه لم يعتد بتصريح (أبو سود) بسماعه لعدم ثبوت ذلك عنه. وقد أبدى الحافظ\nفي \" الإصابة \" وجها لذلك، فراجعه.\n<span data-type=\"title\" id=toc-2031>٢٠٢١ </span>- \" من قلم أظافيره يوم الجمعة قبل الصلاة، أخرج الله منه كل داء، وأدخل مكانه\nالشفاء والرحمة \".\nضعيف جدا\nرواه أبو نعيم في \" أخبار أصبهان \" (١/٢٤٧) عن أبي داود:","vol":"5","page":36},{"text":"حدثنا طلحة بن عمرو\nعن عطاء عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا، طلحة هذا متروك؛ متهم بالوضع.\nوقد تقدم نحوه من حديث عائشة، وفي سنده كذاب (١٨١٦) .\n<span data-type=\"title\" id=toc-2032>٢٠٢٢ </span>- \" استعينوا على النساء بالعري \".\nضعيف جدا\nرواه ابن عدي في \" الكامل \" (١٣/١ و١/٣١٣ - ط)، والطبراني في \" الأوسط \" (٢/٢٢٣/٢/٨٤٥٢ - بترقيمي و٩/١٣٣/٨٢٨٣ - ط) عن إسماعيل بن عباد المزني: حدثنا\nسعيد بن أبي عروبة عن قتادة عن أنس مرفوعا، وقال ابن عدي:\n\" وهذا الحديث بهذا الإسناد منكر، لا يرويه عن سعيد غير إسماعيل هذا، وليس\nبذلك المعروف \".\nقلت: وقال الدارقطني: \" متروك \".\nوقال ابن حبان:\n\" لا يجوز الاحتجاج به بحال \".\nوأعله الهيثمي (٥/١٣٨) بشيخ الطبراني: موسى بن زكريا: ضعيف.\nقلت: وهو مردود، فإنه متابع عند ابن عدي، والعلة ما ذكرنا.\nورواه العقيلي بلفظ آخر: \" إن من النساء عيا ... \"، فانظر رقم (٢٣٨٩) .\nوأورده السيوطي في \" الجامع الصغير \" من رواية ابن عدي بزيادة:\n\" فإن إحداهن إذا كثرت ثيابها وأحسنت زينتها أعجبها الخروج \".\nوليست هذه الزيادة عند ابن عدي في ترجمة إسماعيل هذا.","vol":"5","page":37},{"text":"وروى ابن أبي شيبة في \" مصنفه \" (٤/٤٢٠) عن عمر أنه قال:\n\" استعينوا على النساء بالعري، إن إحداهن إذا كثرت ثيابها وحسنت زينتها\nأعجبها الخروج \".\nقلت: وفيه أبو إسحاق، وهو السبيعي مدلس مختلط.\nوقد روي الحديث مرفوعا من حديث مسلمة بن مخلد نحوه، وسنده ضعيف جدا أيضا،\nوسيأتي تحقيق الكلام عليه في المجلد السادس برقم (٢٨٢٧) .\n<span data-type=\"title\" id=toc-2033>٢٠٢٣ </span>- \" أقل من الدين تعش حرا، وأقل من الذنوب يهن عليك الموت، وانظر في أي نصاب\nتضع ولدك، فإن العرق دساس \".\nضعيف جدا\nرواه ابن عدي في \" الكامل \" (ق ٢٩٨/١ و٦/١٧٩ - ط)، والقضاعي (٦٣٨)،\nوالبيهقي في \" الشعب \" (٢/١٤٥/٢) عن عبيد الله بن العباس بن الربيع الحارثي\n- من أهل نجران - قال: حدثنا محمد بن عبد الرحمن البيلماني عن أبيه عن ابن\nعمر قال: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف جدا من أجل البيلماني هذا محمد بن عبد الرحمن، فإنه\nمتهم بالوضع، كما تقدم في الحديث (٥٤) .\nوقال البيهقي:\n\" في إسناده ضعف \".\nوأشار المنذري (٣/٣٢) إلى ضعفه، ولوائح الوضع عليه ظاهرة.\nووجدت له طريقا أخرى عند الديلمي (١/١/٥٤) عن القاسم بن محمد: حدثنا أبو\nبلال الأشعري: حدثنا كدام بن مسعر بن كدام عن أبيه عن عبد الله بن دينار عن\nابن عمر به.","vol":"5","page":38},{"text":"وكدام بن مسعر لم أجد من ترجمه. وأبو بلال الأشعري، والقاسم بن محمد،\nوهو ابن حماد الدلال ضعفهما الدارقطني.\nثم وجدت (كداما) في \" الجرح \" (٣/٢/١٧٤) برواية يحيى بن سعيد القطان\nوعبد الله بن داود الخريبي، ولم يذكر فيه جرحا ولا تعديلا، ولم يورده ابن\nحبان في \" الثقات \"، وهو على شرطه!\n<span data-type=\"title\" id=toc-2034>٢٠٢٤ </span>- \" التاجر الجبان محروم، والتاجر الجسور مرزوق \".\nموضوع\nرواه القضاعي في \" مسند الشهاب \" (ق ١٤/٢) عن علي بن الحسين بن إسماعيل: قال\n: نا محمد بن الخطاب: قال: نا حجاج: قال: نا حماد بن سلمة عن حميد عن أنس\nمرفوعا.\nقلت: وحجاج هذا لم أعرفه.\nومحمد بن الخطاب: الظاهر أنه الأزدي، كتب عنه أبو حاتم بمصر سنة (٢١٠)،\nولم يذكر فيه ابنه في \" الجرح والتعديل \" (٣/٢/٢٤٦) توثيقا ولا تجريحا.\nوعلي بن الحسين بن إسماعيل: لا يمكن أن يكون هو المحاملي المترجم في \" تاريخ\nبغداد \" (٥/٤٠٠)، لأنه توفي سنة (٣٨٦)، فلم يدرك محمد بن الخطاب. والله\nأعلم.\nومن هذا التخريج نعلم أن الحديث بهذا الإسناد ضعيف، فقول العامري فيما نقله\nالمناوي في \" الفيض \": \" حسن \" غير حسن، وإن قلده في \" التيسير \"!\nثم تبين لي أن الحجاج هو ابن المنهال، ذكره الحافظ المزي في الرواة عن حماد بن\nسلمة، وهو ثقة من رجال الشيخين.","vol":"5","page":39},{"text":"ثم نبه بعض الإخوان - جزاه الله خيرا - بأن محقق \" مسند القضاعي \" أعله بشيخ\nالقضاعي: محمد بن منصور التستري فقال:\n\" وهو كذاب \".\nقلت: وهذا إعلال سليم من هذا المحقق الفاضل جزاه الله خيرا أيضا.\nوالحديث في طبعته (١/١٦٩/٢٤٣)، والذي توبع أولا، فقد ذكره الديلمي في \"\nالفردوس \" (٢/٧٤/٢٤٤٨)، ولم يورده الحافظ في \" الغرائب الملتقطة \"، بخلاف\n\" تسديد القوس \"، فقد ذكره فيه (ق ١٠٣/٢) ساكتا عنه كعادته. ومن الغريب أن\nالحافظ السخاوي تبعه في \" المقاصد الحسنة \" فلم يتكلم عليه بشيء خلافا لعادته!\n<span data-type=\"title\" id=toc-2035>٢٠٢٥ </span>- \" بئس القوم قوم لا ينزلون الضيف \".\nضعيف\nرواه ابن عدي (٢١١/٢ و٤/١٤٨ - ط)، والبيهقي في \" الشعب \" (٧/٩١/٩٥٨٨) عن\nابن لهيعة عن يزيد بن أبي حبيب: أن أبا الخير أخبره: أنه سمع عقبة بن عامر\nيقول: فذكره مرفوعا.\nقلت: وهذا سند ضعيف من أجل ابن لهيعة، فإنه سيىء الحفظ.\nوالحديث عزاه في \" الجامع الصغير \" للبيهقي في \" الشعب \"، وزاد المناوي:\n\" والطبراني. قال الهيثمي: رجاله رجال الصحيح؛ غير ابن لهيعة \".\nقلت: في هذه الزيادة نظر من وجوه:\nالأول: أن إطلاق العزوللطبراني يوهم أنه رواه في \" المعجم الكبير \" لأنه","vol":"5","page":40},{"text":"القاعدة، وليس فيه، وقد عزاه إليه الحافظ أيضا في \" تسديد القوس \" (ق ٩٩/٢\n)، ولم يورده في \" الغرائب الملتقطة \"، ولا أظن أنه في المعجمين الآخرين!\nالثاني: أن تعقيبه عليه بقول الهيثمي: \" رجاله ... \" صريح في أنه أراد\nالطبراني، وهذا خطأ آخر، فإن الهيثمي إنما قال (٨/١٧٥):\n\" رواه أحمد، ورجاله.. \" إلخ.\nالثالث: أن لفظه عند أحمد مخالف، لأنه بلفظ:\n\" لا خير فيمن لا يضيف \".\nوهو في \" مسنده \" (٤/١٥٥)، وبهذا اللفظ أخرجه الحربي في \" إكرام الضيف \" (٣٤/٥٤)، والخرائطي في \" مكارم الأخلاق \" (١/٢٠٩/٢٩٤) .\n<span data-type=\"title\" id=toc-2036>٢٠٢٦ </span>- \" بئس العبد عبد هو اه يضله، بئس العبد عبد رغب (١) يذله \".\nضعيف\nرواه ابن أبي عاصم في \" السنة \" (١/١٠ - ١١)، والطبراني (ق ٨١/١ - المنتقى\nمنه)، والبيهقي في \" الشعب \" (٦/٢٨٨/٨١٨٢) عن طلحة بن زيد عن ثور بن يزيد\nعن يزيد بن شريح عن نعيم بن همار الغطفاني مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، طلحة بن زيد؛ متروك متهم بالوضع. لكن الحديث\nقطعة من حديث أخرجه الترمذي وغيره عن أسماء بنت عميس، لكن إسناده ضعيف، كما\nبينته في \" تخريج المشكاة \" (٥١١٥ - التحقيق الثاني) .\n_________\n(١) الرغب: الشره والحرص على الدنيا. اهـ.","vol":"5","page":41},{"text":"والحديث عزاه في \" الجامع \" للطبراني في \" الكبير \"، والبيهقي في \" شعب\nالإيمان \" عن نعيم هذا.\nوفي \" المجمع \" (١٠/٢٣٤):\n\" رواه الطبراني، وفيه طلحة بن زيد الرقي، وهو ضعيف \".\nكذا قال، وهو تساهل منه، فإن حاله أسوأ كما سبق.\nقال الحافظ:\n\" متروك. قال أحمد وعلي وأبو داود: كان يضع الحديث \".\n<span data-type=\"title\" id=toc-2037>٢٠٢٧ </span>- \" لا يبلغ عبد حقيقة الإيمان حتى يخزن من لسانه \".\nضعيف\nأخرجه الطبراني في \" الصغير \" ص (٢٠٠)، وعنه الضياء في \" المختارة \" (ق\n٢١٧/١) من طريق زهير بن عباد الرؤاسي: حدثنا داود بن هلال عن هشام بن حسان عن\nمحمد بن سيرين عن أنس بن مالك مرفوعا، وقال:\n\" تفرد به زهير بن عباد \".\nقلت: وثقه أبو حاتم، وذكره ابن حبان في \" الثقات \"، وقال الدارقطني: \"\nمجهول \"، وفيه نظر؛ كما في \" اللسان \".\nومن فوقه من الرواة ثقات؛ غير داود بن هلال، ولم أجد له توثيقا في شيء من\nكتب الرجال التي عندي، حتى ولا في \" ثقات ابن حبان \"! ولم يذكر له ابن أبي\nحاتم راويا غير (زهير) هذا، فهو في حكم المجهول.\nوقد قال الهيثمي (١٠/٣٠٢):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \"، وفيه داود بن هلال، ذكره ابن\nأبي حاتم ولم يذكر فيه ضعفا، وبقية رجاله رجال الصحيح \".","vol":"5","page":42},{"text":"قلت: وهذا الإطلاق غير صحيح، لأن زهير بن عباد ليس من رجال الصحيح، ولا من\nرجال أحد السنن الأربعة.\nوزعم المناوي في \" التيسير شرح الجامع الصغير \" أن إسناده حسن، وليس بحسن،\nفإن داود بن هلال لم يوثقه أحد كما تقدم، وغاية ما قال فيه الهيثمي ما سمعت:\n\" ولم يذكر فيه ضعفا \"، وهذا ليس بتوثيق، والله أعلم.\nوقد تقدم من طريق أخرى عن أنس مرفوعا نحوه تحت الحديث (١٩١٦)، فراجعه إن\nشئت.\n<span data-type=\"title\" id=toc-2038>٢٠٢٨ </span>- \" إذا أدخل الله الموحدين النار أماتهم فيها، فإذا أراد أن يخرجهم منها أمسهم\nألم العذاب تلك الساعة \".\nموضوع\nرواه الديلمي في \" مسند الفردوس \" (١/١/٩٢)، وأبو بكر الكلاباذي في \" مفتاح\nمعاني الآثار \" (١٠٦/٢): حدثنا أبو الفضل الشهيد: حدثنا أبو سعيد الحسن بن\nعلي العدوي: حدثنا الحسن بن علي بن راشد: أنا يزيد بن هارون: أنا محمد بن\nعمروعن أبي سلمة عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد موضوع، وآفته العدوي هذا. قال السيوطي:\n\" هو أحد المعروفين بالوضع \".\nقلت: وقد سبقت ترجمته وبعض الأحاديث مما وضعه - قبحه الله -، فانظر الحديث\n(رقم ١٣١ و١٣٢) .\nوالحديث مما سود به السيوطي \" الجامع الصغير \"، وعزاه للديلمي في \" مسند\nالفردوس \"، وتعقبه المناوي، فأبعد النجعة حيث قال:","vol":"5","page":43},{"text":"\" قال الهيتمي - كذا بالتاء المثناة -: فيه الحسن بن علي بن راشد، صدوق؛ رمي\nبشيء من التدليس، وأورده الذهبي في (الضعفاء) \".\nقلت: وهذا يوهم أن ليس في السند من هو أولى بإعلال الحديث به من ابن راشد هذا\n، وليس كذلك؛ لما عرفت من حال العدوي الكذاب!\nثم إن ما عزاه للهيتمي من ترجمة ابن راشد إنما هو كلام الحافظ ابن حجر بالحرف\nالواحد في \" التقريب \"، فلعله سبق قلم من المؤلف، أوخطأ من الناسخ أوالطابع\n. وانظر خرافة تحديث إلياس أخي الخضر أحد المجهولين بمعنى هذا الحديث ثم غاب\nعنه! في \" ذيل تاريخ بغداد \" لابن النجار (١٧/٢١١ - ط) .\n<span data-type=\"title\" id=toc-2039>٢٠٢٩ </span>- \" يا سلمان! لا تبغضني، فتفارق دينك، قلت: كيف أبغضك وبك هداني الله؟ قال\n: تبغض العرب فتبغضني \".\nضعيف الإسناد\nأخرجه الترمذي (٢/٢٢٧)، والحاكم (٤/٨٦)، والطيالسي (ص ٩١ رقم ٦٥٨)،\nوأحمد (٥/٤٤٠)، والخطيب (٩/٢٤٨) من طريق شجاع بن الوليد عن قابوس بن أبي\nظبيان عن أبيه عن سلمان به. وقال الترمذي:\n\" حديث حسن غريب، وسمعت محمد بن إسماعيل (يعني الإمام البخاري) يقول: أبو\nظبيان لم يدرك سلمان، مات سلمان قبل علي \".\nقلت: فهو منقطع، وبين وفاتي سليمان وأبي ظبيان نحوستين سنة.\nوفيه علة أخرى، وهي أن قابوس بن أبي ظبيان تكلم فيه لسوء حفظه، ففي \" الميزان \":","vol":"5","page":44},{"text":"\" كان ابن معين شديد الحط عليه، على أنه قد وثقه، وقال أبو حاتم: \" لا يحتج\nبه \"، وقال النسائي: \" ليس بالقوي \"، وقال ابن حبان: \" رديء الحفظ،\nينفرد عن أبيه بما لا أصل له، فربما رفع المرسل وأسند الموقوف \"، وقال ابن\nعدي: \" أحاديثه متقاربة، وأرجوأنه لا بأس به \"، وقال أحمد: ليس بذاك،\nلم يكن من النقد الجيد \".\nوفي \" التقريب \":\n\" فيه لين \".\nوأما الحاكم فقال بعد أن ساق الحديث:\n\" صحيح الإسناد \". فرده الذهبي بقوله:\n\" قلت: قابوس متكلم فيه \".\nثم وجدت له طريقا أخرى موصولة، ولكنها واهية جدا، يرويه أحمد بن علي بن\nمحمد العمي: حدثنا خالد بن عبد الرحمن: حدثنا مسعر عن أبي هاشم الرماني عن\nزاذان عن سلمان قال:\nمر بي النبي ﷺ وأنا أغرس الفسيل، فأعانني، فلم يضع لي\nفسيلة إلا نبتت، وقال: فذكره.\nأخرجه أبو نعيم في \" الحلية \" (٧/٢٧٠)، وقال:\n\" تفرد به العمي عن خالد عن مسعر \".\nقلت: العمي هذا لم أجد له ترجمه.\nوخالد بن عبد الرحمن، وهو المخزومي المكي، وهو متهم؛ قال البخاري وأبو\nحاتم:","vol":"5","page":45},{"text":"\" ذاهب الحديث \". وزاد البخاري:\n\" رماه عمروبن علي بالوضع \".\nلكنه مع ذلك قد توبع على قصة الفسيل، فهي صحيحة، فقد رواها علي بن زيد عن أبي\nعثمان النهدي عن سلمان، وابن إسحاق: حدثني عاصم بن عمر بن قتادة الأنصاري عن\nمحمود بن لبيد عن عبد الله بن عباس قال: حدثني سلمان الفارسي حديثه من فيه قال:\nكنت رجلا فارسيا.. الحديث بطوله، وفيه قصة إسلامه ﵁، وهي طويلة\nجدا، وفي آخرها قصة مكاتبة سلمان وفك رقبته من الرق، وإعانة النبي\nﷺ له على ذلك، ووضعه الفسيل بيده، قال سلمان:\n\" فوالذي نفس سلمان بيده ما ماتت منها ودية واحدة \".\nأخرجه أحمد (٥/٤٤١ - ٤٤٤) بطوله، وسنده جيد، وأخرجه (٥/٤٤٠) من الطريق\nالتي قبله مختصرا جدا.\n<span data-type=\"title\" id=toc-2040>٢٠٣٠ </span>- \" من كذب علي متعمدا، فليتبوأ مقعده من النار، ثم قال بعد ذلك: من كذب علي\nمتعمدا ليضل به الناس، فليتبوأ مقعده من النار \".\nضعيف\nرواه أبو نعيم في \" المستخرج على مسلم \" (١/٩/١)، والحاكم في \" المدخل \" (\nص ٩٧ - تحقيق الدكتور ربيع)، والطبراني في \" طرق حديث: من كذب \" (١٠٠/٩٨)\n، وابن عدي في \" الكامل \" (١/٦)، ومن طريقه ابن الجوزي في \" الموضوعات \" (\n١/٩٦)؛ كلهم عن محمد بن عبيد الله عن طلحة","vol":"5","page":46},{"text":"بن مصرف عن عبد الرحمن بن عوسجة عن\nالبراء بن عازب مرفوعا، وقال أبو نعيم:\n\" حديث معلول، قال: والواهم فيه محمد بن عبيد الله، وهو العرزمي؛ متروك\nالحديث، مجمع عليه \".\nوقال الحاكم:\n\" وهذا الحديث واه \".\nثم رواه أبو نعيم والحاكم وابن عدي، وعبد الغني المقدسي في \" العلم \" (٢٠/٣٣/١) من طريق يونس بن بكير عن الأعمش عن طلحة بن مصرف عن عمروبن شرحبيل\nعن عبد الله مرفوعا بالشطر الثاني.\nثم أعله أبو نعيم والحاكم بأن يونس بن بكير وهم فيه في موضعين من إسناده:\nأحدهما إيصاله ورفعه إلى النبي ﷺ، وهو غير مرفوع. ثم قال:\n\" المحفوظ ما رواه زهير أبو خيثمة عن الأعمش عن طلحة عن أبي عمار عن عمروبن\nشرحبيل مرفوعا مرسلا \".\nورواه ابن عدي والطبراني، وابن النجار في \" ذيل تاريخ بغداد \" (١٦/٣٠٤ - ط\n)، وكذا الحافظ ابن حجر في \" الأربعين العوالي \" (رقم ٣٨) عن محمد بن حميد\n: حدثنا الصباح بن محارب عن عمر بن عبد الله بن يعلى بن مرة عن أبيه عن جده\nمرفوعا، بالشطر الثاني، ثم قال الحافظ:\n\" هذا حديث غريب، تفرد به الصباح بن محارب بهذا الإسناد \".\nقلت: والصباح بن محارب؛ قال الحافظ في \" التقريب \":\n\" صدوق ربما خالف \".","vol":"5","page":47},{"text":"وإنما العلة من شيخه عمر بن عبد الله، فإنه ضعيف. ومثله أبو هـ عبد الله بن\nيعلى. ثم قال الحافظ:\n\" ورواه الدارمي عن محمد بن حميد بهذا الإسناد دون قوله: \" ليضل الناس \"،\nوهي زيادة مستغربة، ورويت هذه الزيادة أيضا من حديث ابن مسعود وحذيفة بن\nاليمان والبراء بن عازب، وفي أسانيدها مقال، وقد تعلق به بعض أهل الجهل\nممن جوز وضع الحديث في فضائل الأعمال من الكرامية وغيرهم، وقالوا: إن اللام\nللتعليل، فعل هذا: إنما يدخل في الوعيد المذكور من قصد الإضلال! وهذا\nالتعلق باطل، فإن المندوب قسم من الأقسام الشرعية، فمن رتب على عمل ثوابا،\nفقد نسب إلى الله وإلى رسوله ﷺ ما لم يقولاه، وهذا من\nالإضلال.\nوللزيادة المذكورة على تقدير صحتها معنيان:\nأحدهما: أن اللام للتأكيد، وهو كقوله تعالى: \" ومن أظلم ممن افترى\nعلى الله كذبا ليضل الناس بغير علم \"، فأخبر به (١) على أن الكذب محرم مطلقا\n، سواء قصد به الإضلال أم لا.\nالثاني: أن اللام للعاقبة والصيرورة، أي: إن عاقبة هذا الكذب ومصيره إلى\nالإضلال، ومثله \" فالتقطه آل فرعون ليكون لهم عدوا وحزنا \"، وهم لم\nيلتقطوه لذلك، بل كان عاقبة أمرهم أن صار كذلك.\nوأصل الحديث بدون هذه الزيادة المذكورة اتفق عليه الشيخان من رواية علي،\nوأبي هريرة، وأنس، والمغيرة.\n_________\n(١) هذه الكلمة لم أتمكن من قراءتها جيدا، والمثبت أقرب شيء إليها. اهـ.","vol":"5","page":48},{"text":"وأخرجه البخاري من رواية الزبير، وسلمة بن الأكوع، وابن عمروبن العاص.\nوأخرجه مسلم من حديث أبي سعيد.\nوالترمذي وابن ماجه من حديث ابن مسعود.\nوابن ماجه أيضا من حديث جابر، وأبي قتادة.\nوأحمد من حديث عثمان، وزيد بن أرقم، وعبد الله بن عمر، وواثلة بن الأسقع.\nوهذه الطرق كلها على شرط الصحيح.\nورويناه بأسانيد لنا حسان يحتج بمثلها من حديث طلحة بن عبيد الله، وسعيد بن\nزيد، وعقبة بن عامر، وسلمان الفارسي، وعمران بن حصين، وخالد بن عرفطة،\nوطارق الأشجعي، وعبد الله بن عباس، والسائب بن يزيد، وأبي قرصافة،\nوعائشة.\nورويناه من طرق ضعيفة عن نحوخمسين صحابيا غير هؤلاء.\nوقد جمع طرقه جماعة من الحفاظ، فمن أقدمهم إبراهيم بن إسحاق الحربي، ثم أبو\nبكر البزار، ثم يحيى بن محمد بن صاعد، ثم أبو القاسم الطبراني (١) ثم أبو بكر\nابن مردويه، ثم أبو القاسم بن منده، ثم محمد بن أحمد بن عبد الوهاب\nالنيسابوري، ثم أبو الفرج بن الجوزي، ثم يوسف بن خليل، ثم أبو علي البكري.\n_________\n(١) في جزء محفوظ في ظاهرية دمشق (مجموع ٨١/٢٩ - ٤٧) . ثم طبع بتحقيق الأخ علي الحلبي. اهـ.","vol":"5","page":49},{"text":"ويجتمع من مجموع ما ذكره هؤلاء كلهم زيادة على مائة صحابي، وحكى النووي في \"\nشرح مسلم \" أنه رواه مائتان من الصحابة \". انتهى كلام الحافظ.\nقلت: فاتفاق هذه الطرق المتواترة على عدم ذكر تلك الزيادة: \" ليضل به الناس \"\nأكبر دليل على بطلانها، مع إمكان تأويلها لوصحت فيه كما بينه الحافظ رحمه\nالله تعالى.\nويشبه هذه الزيادة من حيث عدم صحتها من جهة إسنادها وإمكان تأويلها بنحوما\nتقدم زيادة:\n\" لا يرضاها الله ورسوله \" في حديث:\n\" من ابتدع بدعة ضلالة لا يرضاها الله ورسوله.... \".\nأخرجه ابن أبي عاصم في \" السنة \" (٤٢) وغيره. ورواه ابن ماجه دون الزيادة\n، وهو الموافق للأحاديث التي في معناه، فانظر \" الترغيب والترهيب \" (١/٤٧ -\n٤٨) .\n<span data-type=\"title\" id=toc-2041>٢٠٣١ </span>- \" إن العبد ليذنب الذنب، فيدخل به الجنة، قيل: كيف؟ قال: يكون نصب عينيه\nثابتا قارا حتى يدخل به الجنة \".\nضعيف\nرواه ابن المبارك في \" الزهد \" (١٦٣/٢ من الكواكب ٥٧٥ ورقم ١٦٢ طبع الهند)\nأبنا المبارك بن فضالة عن الحسن مرفوعا.\nومن هذا الوجه أخرجه أحمد في \" الزهد \" (ص ٣٩٦) .\nقلت: وهذا سند ضعيف لإرساله.\nوالمبارك بن فضالة قال الحافظ:","vol":"5","page":50},{"text":"\" يدلس، ويسوي \".\nوقد عنعنه.\n<span data-type=\"title\" id=toc-2042>٢٠٣٢ </span>- \" ليس مني إلا عالم أومتعلم \".\nضعيف\nرواه ابن النجار في \" تاريخه \"، والديلمي في \" مسند الفردوس \" عن ابن عمر\n، كذا في \" الجامع الصغير \".\nقال المناوي:\n\" وفيه مخارق بن ميسرة، قال الذهبي في \" الضعفاء \": لا يعرف \".\nقلت: وأصله قول العقيلي فيه وقد ساق له حديثا آخر في \" الضعفاء \" (٤/٢٢٩):\n\" إسناده مجهول غير محفوظ \".","vol":"5","page":51},{"text":"<span data-type=\"title\" id=toc-2043>٢٠٣٣ </span>- \" ليس من والي أمة قلت أوكثرت لا يعدل فيها، إلا كبه الله ﵎ على\nوجهه في النار \".\nضعيف\nأخرجه ابن أبي شيبة في \" المصنف \" (١٢/٢٢٠ و١٥/٢٣٤/١٩٥٦٨)، وأحمد (٥/٢٥)\n، والطبراني (٢٠/٢٢١ - ٢٢٣) من طريق إسماعيل البصري عن ابنة معقل بن يسار عن\nأبيها معقل مرفوعا.\nوابنة معقل هذه لم أجد من وثقها أوضعفها، فهي مجهولة. وقد ذكرها الحافظ في\nآخر \" تعجيل المنفعة \" (ص ٥٦٥) بهذه الرواية، ولم يذكر فيها جرحا ولا تعديلا.","vol":"5","page":51},{"text":"وإسماعيل البصري - وفي رواية للطبراني: \" الأودي \" - لم أعرفه، ولم يفرده\nالحافظ في \" التعجيل \" بترجمة، وهو على شرطه، إلا أن يكون من رجال \" التهذيب\n\" فلم أهتد إليه، مع أن الطبراني نسبه في رواية فقال: \" إسماعيل بن إبراهيم \"\n، فيحتمل أن يكون هو ابن علية. فالله أعلم، وهو الهادي.\n(فائدة): توهم بعض إخواننا الطلبة أن الحديث يشهد له رواية الحسن البصري عن\nمعقل بن يسار سمعت رسول الله ﷺ يقول:\n\" ما من عبد يسترعيه الله رعية، يموت يوم يموت وهو غاش لرعيته إلا حرم الله\nعليه الجنة \".\nأخرجه البخاري (رقم ٧١٥٠ و٧١٥١)، ومسلم (١/٨٨ و٦/٩)، والدارمي (\n٢/٣٢٤)، وأحمد أيضا، وصرح الحسن بما يقتضي سماعه للحديث من معقل، فزالت\nشبهة تدليسه.\nفأقول: وليس يخفى على من تأمل في هذا السياق أنه لا يشهد لحديث الترجمة،\nلأنه مخالف له لفظا ومعنى، وإن كان يلتقي معه في الترهيب من الظلم،\nوالترغيب في العدل، فهذا وحده لا يكفي للشهادة، فتنبه!\n<span data-type=\"title\" id=toc-2044>٢٠٣٤ </span>- \" الفقهاء أمناء الرسل؛ ما لم يدخلوا في الدنيا. قيل يا رسول الله! وما\nدخولهم في الدنيا؟ قال: اتباع السلطان، فإذا فعلوا ذلك، فاحذروهم على\nأديانكم \".\nضعيف\nرواه أبو عبد الله الضبي في \" المجلس الخمسون \" من \" الأمالي \" (مجموع\n٢٢/١٣٦/١ - ٢) عن موسى بن إسماعيل: حدثنا أبي عن أبيه عن جده جعفر عن أبيه عن\nجده علي بن الحسين عن أبيه عن علي مرفوعا.","vol":"5","page":52},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ موسى بن إسماعيل وأبو هـ وجده لم أعرفهم،\nويظهر أنهم من أهل البيت، وأخشى أن يكون أسفل منهم متهم.\nوالحديث عزاه السيوطي في \" الجامع الصغير \" للعسكري عن علي. قال المناوي:\n\" ورمز لصحته \"!\nولم يتعقبه بشيء! وأما في \" التيسير \" فقال:\n\" إسناده حسن \"!\nورموز السيوطي لا يعتد بها؛ لأسباب ذكرتها في مقدمة \" ضعيف الجامع الصغير \".\nوقد ذكره الحافظ السخاوي في \" المقاصد الحسنة \" (٣٠٠/٧٤٦) من رواية العسكري\nمن حديث العوام بن حوشب عن أبي صادق عن علي مرفوعا. وقال:\n\" وهو ضعيف السند \".\nقلت: أبو صادق عن علي مرسل كما في \" التقريب \".\nوقد روي الحديث عن أنس وغيره مختصرا ومطولا، وسيأتي برقم (٢٦٧٠ و٣٩٤٩) .\n<span data-type=\"title\" id=toc-2045>٢٠٣٥ </span>- \" الذكر نعمة من الله تعالى، فأدوا شكرها \".\nموضوع\nرواه أبو نعيم في \" نسخة نبيط بن شريط \" عن أحمد بن إسحاق بن إبراهيم بن نبيط\nابن شريط بسند آبائه عن جده نبيط بن شريط مرفوعا.\nقال الذهبي في \" الميزان \":","vol":"5","page":53},{"text":"\" أحمد بن إسحاق.... حدث عن أبيه عن جده بنسخة فيها بلايا، لا يحل الاحتجاج\nبه فإنه كذاب \".\nكذا في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ٢٠١)، ومع هذا فقد أورده أيضا\nفي \" الجامع الصغير \" من رواية الديلمي عن نبيط بن شريط!\nقال المناوي:\n\" ورواه عنه أيضا أبو نعيم، وعنه تلقاه الديلمي مصرحا، فإهمال المصنف الأصل\n، واقتصاره على الفرع غير جيد \".\nقلت: ولم أجد هذا الحديث في \" نسخة نبيط بن شريط \" التي عندي، وهي من رواية\nأبي علي الحداد عن أبي نعيم، سماع أحمد بن أبي الفضائل الدخميس. والله سبحانه\nوتعالى أعلم.\n<span data-type=\"title\" id=toc-2046>٢٠٣٦ </span>- \" نعم العبد الحجام، يذهب بالدم، ويخف الصلب، ويجلوالبصر \".\nضعيف\nرواه الترمذي (٢/٥)، وابن ماجه (٣٤٧٨)، والطبراني (١١٨٩٣)، والحاكم\n(٤/٢١٢)، وابن الضريس في \" الجزء الثالث من حديثه \" (١٥١/١) عن عباد بن\nمنصور عن عكرمة عن ابن عباس مرفوعا.\nومن هذا الوجه رواه محمد بن محمد بن مخلد في \" حديث ابن السماك \" (١/١٨٤/١)\n، وابن عدي (٢٣٨/٢)، وقال:\n\" وعباد بن منصور هو في جملة من يكتب حديثه \".\nوقال الترمذي:","vol":"5","page":54},{"text":"\" حديث حسن غريب، لا نعرفه إلا من حديث عباد بن منصور \".\nقلت: قال الحافظ:\n\" صدوق، وكان يدلس، وتغير بأخرة \".\nفقول الحاكم:\n\" صحيح الإسناد \". مردود، وإن وافقه الذهبي، فإنه من أوهامه، كيف لا،\nوقد وفق للصواب في مكان آخر، أخرجه فيه الحاكم أيضا (٤/٤١٠)، فلما صححه،\nرده الذهبي بقوله:\n\" قلت: لا \".\n<span data-type=\"title\" id=toc-2047>٢٠٣٧ </span>- \" من خرج في طلب العلم، فهو في سبيل الله حتى يرجع \".\nضعيف\nرواه الترمذي (٢/١٠٨)، وابن عبد البر (١/٥٥)، والطبراني في \" الصغير \"\n(٧٦)، وأبو نعيم في \" الحلية \" (١٠/٢٩٠)، و\" أخبار أصبهان \" (١/١٠٢ -\n١٠٣)، والآجري في \" أخلاق العلماء \" (ص ٣٩)، والعقيلي (٢/١٧)،\nوالضياء في \" المختارة \" (٦/رقم ٢١١٩ و٢١٢٠ و٢١٢١) من طريق خالد بن يزيد\nعن أبي جعفر الرازي عن الربيع بن أنس عن أنس مرفوعا.\nوقال الترمذي:\n\" حديث حسن غريب \".\nوقال الطبراني:\n\" لا يروى عن أنس إلا بهذا الإسناد، تفرد به أبو جعفر وخالد بن يزيد \".\nقلت: لكن إسناده ضعيف؛ خالد بن يزيد؛ قال العقيلي:","vol":"5","page":55},{"text":"\" لا يتابع على كثير من حديثه \". ثم ساق له هذا الحديث.\nوقال أبو زرعة:\n\" لا بأس به \".\nوفي \" التقريب \":\n\" صدوق يهم \".\nوشيخه أبو جعفر الرازي صدوق سيىء الحفظ.\nوالربيع بن أنس صدوق له أوهام، كما في \" التقريب \"، وقال ابن حبان في \"\nالثقات \":\n\" والناس يتقون من حديثه ما كان من رواية أبي جعفر عنه، لأن في أحاديثه عنه\nاضطرابا كثيرا \". وهذه منها.\nفالحديث عندي ضعيف، وقد رواه بعضهم، فلم يرفعه كما قال الترمذي، ولعله\nالصواب.\nوقد روي بلفظ:\n\" طالب العلم كالغادي والرائح في سبيل الله \".\nولكنه واه جدا، وسيأتي برقم (٣٢٨٦) .\n<span data-type=\"title\" id=toc-2048>٢٠٣٨ </span>- \" نعم العطية كلمة حق تسمعها، ثم تحملها إلى أخ لك مسلم، فتعلمها إياه \".\nضعيف جدا\nرواه الطبراني (١٢٤٢١) عن عمروبن الحصين العقيلي:","vol":"5","page":56},{"text":"نا إبراهيم بن عبد الملك\nالسلمي عن قتادة عن عزرة عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا، عمروهذا: متروك متهم.\nوقد رواه ابن المبارك في \" الزهد \" (١٣٨٦) عن عبد الرحمن بن زيد بن أسلم عن\nأبيه قال: قال رسول الله ﷺ: فذكره نحوه.\nقلت: وهذا مرسل. وعبد الرحمن: متروك.\nوأخرجه الديلمي في \" مسند الفردوس \" (٣/٩٨) من طريق صلة بن سليمان عن ابن\nجريج عن الحسن بن مسلم عن مكحول عن ابن عباس به.\nقلت: صلة هذا قال ابن أبي حاتم:\n\" قال ابن معين: كان يكذب. وقال أبي: متروك الحديث \".\nوقال أبو داود:\n\" كذاب \".\n<span data-type=\"title\" id=toc-2049>٢٠٣٩ </span>- \" بروا آباءكم؛ تبركم أبناؤكم، وعفوا؛ تعف نساؤكم، ومن انتصل إليه فلم\nيقبل؛ لم يرد علي الحوض يوم القيامة \".\nضعيف\nرواه العقيلي في \" الضعفاء \" (٢٩٩)، والحاكم (٤/١٥٤)، وأبو نعيم (\n٦/٣٣٥)، والخطيب (٦/٣١١) عن علي بن قتيبة الرفاعي: حدثنا مالك بن أنس عن\nأبي الزبير عن جابر مرفوعا. وقال العقيلي:\n\" ليس له أصل من حديث مالك، ولا من وجه يثبت \"، وقال:\n\" علي بن قتيبة الرفاعي بصري يحدث عن الثقات بالبواطيل، وما لا أصل له \".","vol":"5","page":57},{"text":"قلت: قال الدارقطني:\n\" كان ضعيفا \".\nوقال الخليلي:\n\" يتفرد عن مالك بأحاديث، وليس هو بالقوي \".\nوقال الذهبي متعقبا الحاكم في سكوته عليه:\n\" قلت: علي، قال ابن عدي: روى الأباطيل \".\nوقال المناوي:\n\" قال ابن الجوزي: موضوع، علي بن قتيبة يروي عن الثقات البواطيل أهـ.\nوتعقبه المؤلف بأن له شاهدا \".\nوأورده في \" الميزان \" في ترجمة علي بن قتيبة الرفاعي، وقال:\n\" قال ابن عدي: له أحاديث باطلة عن مالك، ثم أورد له هذا الخبر \".\nقلت: والشاهد المشار إليه إسناده ضعيف، وبه ينجوالحديث من الوضع الذي\nترجمه ابن الجوزي، ثم هو أتم منه، وهو الآتي بعد ثلاثة أحاديث.\nوأورده المنذري في \" الترغيب \" (٣/٢١٥) عن ابن عمر مرفوعا به دون قوله:\n\" ومن انتصل إليه،.... \". وقال:\n\" رواه الطبراني بإسناد حسن \".\nوقال الهيثمي (٨/١٣٨):\n\" رواه الطبراني في \" الأوسط \"، ورجاله رجال الصحيح؛ غير شيخ الطبراني","vol":"5","page":58},{"text":"أحمد؛ غير منسوب، والظاهر أنه من المكثرين من شيوخه، فلذلك لم ينسبه، والله\nأعلم \".\nقلت: يبدو أن أحمد هذا تلقاه عن علي بن قتيبة السابق ذكره، فقد رأيت السيوطي\nقال في \" اللآلىء \" (٢/١٩٠):\n\" قال الطبراني في \" الأوسط \": حدثنا أحمد: حدثنا علي: حدثنا مالك عن مالك (\nكذا) عن ابن عمر.... \".\nقلت: ولا يظهر أنه غير علي بن قتيبة. والله أعلم. ووقع خطأ مطبعي في\nإسناده في \" اللآلىء \"، فليصحح.\nثم رأيت الحديث في \" المعجم الأوسط \" للطبراني (١/٥٥/٢/٩٨٠ و٢/٨/١٠٠٩ - ط)\nقال: حدثنا أحمد قال: حدثنا علي قال: حدثنا مالك عن نافع عن ابن عمر به.\nقلت: وأحمد هذا هو ابن صالح مالكي (!) أبو عبد الله، ولم أجد له ترجمة،\nوإنما لم يسمه الطبراني لأنه - كما هي عادته في هذا \" المعجم \" - سماه في أول\nحديث ساقه له من أحاديثه، وعددها فيه نحوستة وثلاثين حديثا.\nثم تبينت أن (ابن صالح مالكي) محرف؛ صوابه (ابن داود المكي)، وهكذا وقع\nفي \" المعجم الصغير \" في حديث آخر مخرج في \" الروض \" (٧٥١)، وفي أحاديث\nأخرى ساقها في \" الأوسط \" عقب حديث الترجمة كالحديث (١٠١٦ - ط) وقع على\nالصواب (أحمد بن داود المكي)، ومن طريقه في \" الحلية \"، وسيأتي تخريجه\nبرقم (٦٥٨٦) .\nثم هو ثقة كما بينه صاحبنا الشيخ حماد الأنصاري في كتابه \" بلغة القاصي","vol":"5","page":59},{"text":"والداني في تراجم شيوخ الطبراني \" (٣٩/٧٢)، وقد صدر حديثا، نفع الله به.\nوخفي هذا التحقيق على الدكتور الطحان في تعليقه على \" الأوسط \"، فلم يعرف (\nأحمد) هذا.\n<span data-type=\"title\" id=toc-2050>٢٠٤٠ </span>- \" نعم العون على الدين قوت سنة \".\nضعيف\nرواه أبو علي النيسابوري في \" جزء من فوائده \" (٧٠/٢) عن أحمد بن محمود بن\nنعيم: نا حمر بن نوح عن عبد الله بن معدان عن أنس مرفوعا.\nقلت: وهذا سند ضعيف.\nعبد الله بن معدان كنيته أبو معدان، وهو بها أشهر، قال ابن معين:\n\" صالح \".\nوروى عنه جماعة؛ لكن من دونه لم أعرفهما.\nوالحديث رواه الديلمي في \" مسند الفردوس \" من حديث معاوية بن حيدة مرفوعا به،\nوفيه محمد بن داود بن دينار. قال ابن عدي:\n\" كان يكذب \". كما في \" فيض القدير \". فقوله في \" التيسير \":\n\" إسناده ضعيف \"؛ تساهل غير مرض.\nثم رأيته في \" زهر الفردوس \" (٤/٩٤) .","vol":"5","page":60},{"text":"<span data-type=\"title\" id=toc-2051>٢٠٤١ </span>- \" نعم العون على الدين المرأة الصالحة \".\nلا أصل له\nأورده الغزالي (٤/٩٠) مرفوعا إلى النبي ﷺ. وقال الحافظ العراقي:","vol":"5","page":60},{"text":"\" لم أجد له إسنادا \".\nوتبعه الشيخ تاج الدين السبكي في \" فصل جمع فيه جميع ما في \" الإحياء \" من\nالأحاديث التي لم يجد لها إسنادا \" من كتابه \" طبقات الشافعية الكبرى \" (٤/١٧٢) .\n<span data-type=\"title\" id=toc-2052>٢٠٤٢ </span>- \" نعم العون على تقوى الله المال \".\nضعيف السند\nقال العراقي (٤/٩٠):\n\" رواه أبو منصور الديلمي في \" مسند الفردوس \" من رواية محمد بن المنكدر عن\nجابر، ورواه أبو القاسم البغوي من رواية ابن المنكدر مرسلا، ومن طريقه\nرواه القضاعي في \" مسند الشهاب \" هكذا مرسلا \".\nقلت: وهو في \" مسند الشهاب \" (٢/٢٦٠/١٣١٧) من طريق البغوي عن عبد الرحمن بن\nصالح: حدثنا عيسى بن يونس عن محمد بن سوقة عن محمد بن المنكدر مرسلا.\nورجال إسناده ثقات، فهو صحيح لولا أنه مرسل.\nورواه الديلمي في \" المسند \" (٣/٩٥) من طريق صالح بن عمروبن هشام بن أبي\nكريمة عن محمد بن سوقة به، إلا أنه زاد: \" عن جابر \".\nومن طريق ثوبان بن سعيد: حدثنا عيسى بن يونس عن محمد بن سوقة به. يعني مسندا\nعن جابر. لكن في إسناده عبد الله بن أحمد بن عمر بن شوذب الواسطي - شيخ ابن\nلال -، ولم أعرفه. وصالح بن عمرو- في الذي قبله - لم أعرفه أيضا، ولولا\nذلك لحسنت الحديث. والله أعلم.","vol":"5","page":61},{"text":"ويغني عنه قوله ﷺ:\n\" نعم المال الصالح للرجل الصالح \".\nأخرجه البخاري في \" الأدب المفرد \" (٢٩٩)، وأحمد (٤/١٩٧ و٢٠٢ - ٢٠٣)،\nوابن حبان (١٠٨٩)، والبغوي في \" شرح السنة \" (١٠/٩١)، وغيرهم.\nوإسناده صحيح على شرط مسلم، والكلام الذي في موسى بن علي بن رباح يسير لا\nينزل حديثه عن مرتبة الصحة، ولذلك لما صححه الحاكم (٢/٢) على شرط مسلم؛\nوافقه الذهبي.\n<span data-type=\"title\" id=toc-2053>٢٠٤٣ </span>- \" عفوا عن نساء الناس تعف نساؤكم، وبروا آباءكم تبركم أبناؤكم، ومن أتاه\nأخوه متنصلا؛ فليقبل ذلك منه محقا كان أومبطلا، فإن لم يفعل؛ لم يرد علي\nالحوض \".\nضعيف الإسناد\nأخرجه الحاكم (٤/١٥٤) من طريق سويد أبي حاتم عن قتادة عن أبي رافع عن أبي\nهريرة مرفوعا. وقال:\n\" صحيح الإسناد \". وتعقبه الذهبي بقوله:\n\" قلت: بل سويد ضعيف \".\nوالمنذري (٣/٢٩٣)، فقال:\n\" بل سويد هذا هو ابن عبد العزيز؛ واه \".\nومن طريقه أخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٤٨) دون الشطر الثاني منه.\nوقد روي من حديث عائشة مرفوعا، ولفظه:","vol":"5","page":62},{"text":"\" عفوا؛ تعف نساؤكم، وبروا آباءكم؛ تبركم أبناؤكم، ومن اعتذر إلى أخيه\nالمسلم من شيء بلغه عنه، فلم يقبل عذره لم يرد علي الحوض \".\nوهذا موضوع الإسناد. قال في \" المجمع \" (٨/٨١ و١٣٩):\n\" رواه الطبراني في \" الأوسط \"، وفيه خالد بن يزيد العمري، وهو كذاب \".\nوقد أورده السيوطي في \" الجامع \" عن الطبراني، فاعترض عليه المناوي بكلام\nالهيثمي هذا، ثم قال: \" فكان ينبغي حذفه \" يعني: من \" الجامع \"، حيث اشترط\nفي مقدمته أنه صانه مما رواه وضاع أوكذاب.\nومن هذا الوجه أخرجه أبو الشيخ في \" الفوائد \" (٨١/٢) عن خالد بن يزيد\nالعمري عن يحيى بن عبد الله الزبيري قال: سمعت عامر بن عبد الله بن الزبير قال\n: سمعت عائشة به؛ دون الشطر الثاني منه.\nوالزبيري هذا لم أعرفه. ثم رجعت إلى \" مجمع البحرين \" (٥/١٤٨/٧/٢٨٢) فتبين\nأنه ([عبد الملك بن] يحيى بن الزبير)، سقط من سنده (عبد الملك بن)،\nوقد وثقه ابن حبان (٧/٩٥) .\nوالجملة الأولى منه أخرجها أبو نعيم في \" أخبار أصبهان \" (٢/٢٨٥) من طريق\nهشام بن خالد: حدثنا الوليد بن مسلم: حدثنا صدقة بن يزيد: حدثنا العلاء بن\nعبد الرحمن عن أبيه عن أبي هريرة مرفوعا.\nوهذا إسناد ضعيف، صدقة بن يزيد؛ قال البخاري:\n\" منكر الحديث \".\nوضعفه غيره، ووثقه بعضهم.\nوالوليد بن مسلم: يدلس تدليس التسوية.\nوهشام بن خالد؛ قال الذهبي:","vol":"5","page":63},{"text":"\" من ثقات الدماشقة، لكنه يروج عليه \".\nوأخرجها ابن عدي (٦/١١) من طريق إسحاق بن نجيح الملطي عن ابن جريج عن عطاء\nعن ابن عباس مرفوعا.\nوالملطي هذا: كذاب وضاع.\nوقال ابن أبي حاتم في \" العلل \" (١/٤١٢):\n\" سألت أبي عن أحاديث رواها أبو يوسف المديني، فذكرت منها حديثا حدثنا به يوسف\n(كذا) عن محمد بن المنكدر: قال: قال النبي ﷺ (فذكره) .\nقال أبي: أبو يوسف هذا اسمه يعقوب، والوليد (كذا) ضعيف الحديث، وهذا\nحديث باطل \".\n<span data-type=\"title\" id=toc-2054>٢٠٤٤ </span>- \" بل نبيا عبدا. ثلاثا \".\nضعيف\nرواه البيهقي في \" الزهد \" (٥٠ - ٥١) عن الحسن بن بشر: حدثنا سعدان بن\nالوليد عن عطاء بن أبي رباح عن ابن عباس قال:\n\" خرج رسول الله ﷺ ذات يوم، وجبريل معه على الصفا، فقال له\nمحمد ﷺ: والذي بعثك بالحق، ما أمسى لآل محمد كف سويق، ولا\nشق دقيق، فلم يكن كلامه بأسرع من أن سمع هدة من السماء أفظعته، فقال\nرسول الله ﷺ: أمر الله ﷿ القيامة أن تقوم؟ فقال: لا،\nولكن هذا إسرافيل ﵇ نزل إليك حين سمع الله كلامك، فأتاه إسرافيل،\nفقال: إن الله سمع ما ذكرت، فبعثني إليك بمفاتيح الأرض، وأمرني أن أعرض\nعليك: إن أحببت أن أسير معك جبال تهامة زمردا وياقوتا وذهبا وفضة، فعلت،\nوإن شئت نبيا ملكا، وإن شئت نبيا عبدا، فأومى إليه جبريل ﵇: أن\nتواضع لله، فقال: فذكره \".","vol":"5","page":64},{"text":"قلت: وهذا إسناد ضعيف.\nسعدان بن الوليد؛ لم أجد من ترجمه.\nوالحسن بن بشر إن كان الهمداني الكوفي، فصدوق يخطىء.\nوإن كان السلمي النيسابوري الراوي عن مسلم، فهو صدوق. والأقرب أنه الأول.\nوالله أعلم.\n<span data-type=\"title\" id=toc-2055>٢٠٤٥ </span>- \" يا عائشة! لوشئت؛ لسارت معي جبال الذهب، أتاني ملك وإن حجزته لتساوي\nالكعبة، فقال: إن ربك يقري عليك السلام، ويقول لك: إن شئت نبيا ملكا،\nوإن شئت نبيا عبدا، فأشار إلي جبريل ضع نفسك، فقلت: نبيا عبدا. قالت:\nوكان ﷺ بعد ذلك لا يأكل متكئا، ويقول: آكل كما يأكل العبد\n، وأجلس كما يجلس العبد \".\nضعيف\nرواه أبو يعلى (٨/٤٩٢٠)، وابن سعد (١/٢٨١)، والبغوي في \" شرح السنة \" (٣٦٨٣) عن أبي معشر عن سعيد المقبري عن عائشة ﵂ مرفوعا.\nقلت: وهذا إسناد ضعيف.\nأبو معشر، واسمه نجيح بن عبد الرحمن السندي؛ قال الحافظ في \" التقريب \":\n\" ضعيف \".\nنعم؛ الحديث صحيح دون جملة الحجزة، وبلفظ: \" بل عبدا رسولا \"، فقد جاء\nكذلك من حديث أبي هريرة بسند صحيح، كما بينته في \" الصحيحة \" (١٠٠٢) .","vol":"5","page":65},{"text":"والمشيئة المذكورة في أوله لها شاهد من طريق أخرى يتقوى بها، خرجته في \"\nالصحيحة \" أيضا برقم (٢٤٨٤) .\nوالحديث عزاه في \" مختصر مشكاة المصابيح \" (رقم ٧٠) للإمام أحمد. وهو وهم!\n<span data-type=\"title\" id=toc-2056>٢٠٤٦ </span>- \" والذي نفسي بيده، لا تقوم الساعة حتى تقتلوا إمامكم، وتجتلدوا بأسيافكم،\nويرث دنياكم شراركم \".\nضعيف\nأخرجه الترمذي (٢/٢٦)، وابن ماجه (٤٠٤٣)، وأحمد (٥/٣٨٩) من طريق\nعبد الله بن عبد الرحمن الأنصاري الأشهلي عن حذيفة بن اليمان أن رسول الله\nﷺ قال: فذكره. وقال الترمذي:\n\" هذا حديث حسن غريب \".\nقلت: الأشهلي هذا؛ قال ابن معين:\n\" لا أعرفه \". فلا يعتد بتوثيق ابن حبان إياه (٥/١٤)، وبخاصة أن الذهبي\nقال في \" الميزان \":\n\" عنه عمروبن أبي عمروفقط، له حديث منكر \".","vol":"5","page":66},{"text":"<span data-type=\"title\" id=toc-2057>٢٠٤٧ </span>- \" الناس معادن، والعرق دساس، وأدب السوء كعرق السوء \".\nضعيف\nرواه ابن عدي (٣٠٢/٢)، والبيهقي في \" شعب الإيمان \" (٧/٤٥٥/١٠٩٧٤)،\nوالخطيب (٤/٢٩ - ٣٠) عن محمد بن سليمان بن مسمول: حدثني عبيد الله بن سلمة\nابن وهرام عن أبيه عن طاووس عن ابن عباس مرفوعا، وقال ابن عدي:","vol":"5","page":66},{"text":"\" وابن مسمول هذا عامة ما يرويه لا يتابع عليه في إسناده، ولا في متنه \".\nوقال الذهبي في \" الضعفاء \":\n\" ضعفه غير واحد \".\nوعبيد الله بن سلمة بن وهرام؛ لا يعرف كما قال ابن المديني، ولينه أبو حاتم\nكما في \" الميزان \" و\" لسانه \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية البيهقي في \" الشعب \" عن ابن\nعباس، وأعله المناوي بابن مسمول هذا، ونقل عن ابن الجوزي أنه قال:\n\" حديث لا يصح \".\n<span data-type=\"title\" id=toc-2058>٢٠٤٨ </span>- \" كان إذا أصبح قال: أصبحنا وأصبح الملك لله ﷿، والحمد لله،\nوالكبرياء والعظمة لله، والخلق والأمر، والليل والنهار، وما سكن\nفيهما لله ﷿، اللهم اجعل أول هذا النهار صلاحا، وأوسطه نجاحا، وآخره\nفلاحا، يا أرحم الراحمين \".\nضعيف جدا\nأخرجه عبد بن حميد في \" المنتخب \" (٤٧٢/٥٣٠)، وابن السني في \" عمل اليوم\nوالليلة \" (١٤/٣٦)، والطبراني في \" الدعاء \" (٢/٩٢٨/٢٩٦)، وابن عدي في\n\" الكامل \" (٦/٢٦) من طرق عن أبي الورقاء: حدثنا ابن أبي أوفي قال:\nفذكره.\nقلت: وهذا سند ضعيف جدا، أبو الورقاء: اسمه فائد بن عبد الرحمن الكوفي.\nقال الحافظ:\n\" متروك، اتهموه \".","vol":"5","page":67},{"text":"(تنبيه): وقع هذا الحديث في \" مصنف ابن أبي شيبة \" (١٠/٢٣٩/٩٣٢٦) بالسند\nالتالي: حدثنا يحيى بن سعيد عن سفيان عن سلمة بن كهيل عن عبد الله بن\nعبد الرحمن بن أبزي عن أبيه قال: فذكره.\nوهذا إسناد جيد، ولكنه لمتن آخر لفظه:\n\" كان إذا أصبح قال: أصبحنا على فطرة الإسلام، وكلمة الإخلاص.. \" الحديث.\nهكذا رواه ابن أبي شيبة أيضا في مكان آخر (٩/٧٧/٦٥٩١)، وأحمد وغيره بهذا\nالإسناد نفسه، وهو مخرج في \" الصحيحة \" (٢٩١٩)، فالظاهر أنه دخل على\nالناسخ أوالطابع حديث في حديث، ولم يتنبه لهذا المعلق على \" الدعاء \"، فجرى\nعلى الظاهر، وذكر ما يمكن أن يكون شاهدا لحديث الترجمة! فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-2059>٢٠٤٩ </span>- \" قل: اللهم اعف عني، فإنك عفوتحب العفو، وأنت عفوكريم \".\nضعيف جدا\nأخرجه أبو يعلى (٢/٣٠٠/١٠٢٣)، وابن عدي (٧/٢٢٧)، والطبراني في \" الأوسط\n\" (٢/١٩٠/٧٩٠٦) من طريق يحيى بن ميمون: حدثنا علي بن زيد عن أبي نضرة عن\nأبي سعيد قال:\nجاء شاب إلى رسول الله ﷺ، فقال: يا رسول الله! علمني دعاء\nأصيب به خيرا. قال:\n\" ادنه \"، فدنا حتى كادت ركبته تمس ركبة رسول الله ﷺ، فقال\n: فذكره. وقال الطبراني:\n\" لم يروه عن علي بن زيد إلا يحيى بن ميمون \".","vol":"5","page":68},{"text":"قلت: كلاهما ضعيف، وأحدهما أشد ضعفا من الآخر، والأول هو ابن جدعان.\nوالآخر هو التمار، وهو متروك كما في \" التقريب \"، بل قال البخاري في \"\nالتاريخ الصغير \" (٢٠٧):\n\" قال لي عمروبن علي: كذاب \".\nوقال ابن حبان في \" الضعفاء \" (٣/١٢١):\n\" روى ما لم يتابع عليه مما لا يشك أنها معمولة، لا تحل الرواية عنه\nوالاحتجاج به بحال \".\nثم تناقض فذكره في \" الثقات \" (٧/٦٠٣) . انظر \" التهذيب \".\nوقد صح منه قوله ﷺ لعائشة إذا رأت ليلة القدر: \" اللهم إنك\nعفوتحب العفوفاعف عني \". وصححه الترمذي وغيره، وهو مخرج في \" الصحيحة \"\n(٣٣٣٧) .\n<span data-type=\"title\" id=toc-2060>٢٠٥٠ </span>- \" إن الله ﵎ يقول: إني لست على كل كلام الحكيم أقبل، ولكني أقبل\nعلى همه وهو اه، فإن كان همه وهو اه فيما يحب الله ويرضى؛ جعلت صمته\nحمدا لله ووقارا، وإن لم يتكلم \".\nضعيف جدا. رواه ابن النجار في \" ذيل تاريخ بغداد \" (١٠/٤٩/١) عن بقية: حدثني صدقة بن\nعبد الله بن صهيب: حدثني المهاجر بن حبيب بن صهيب مرفوعا.\nقلت: وهذا سند ضعيف جدا؛ لأن صدقة هذا لم أجد من ترجمه، فهو من شيوخ بقية\nالمجهولين. وكذلك المهاجر بن حبيب لم أجد له ذكرا، وما أظنه من الصحابة،\nوقد قال المناوي في \" الفيض \":","vol":"5","page":69},{"text":"\" لم أره في الصحابة في (أسد الغابة) ولا في (التجريد) \".\nثم تبين لي أنه مصحف، وأن الصواب المهاصر بن حبيب؛ كذلك رواه ابن وهب في \"\nالجامع \" (ص ٥١ - ٥٢) قال: وأخبرني خالد بن حميد عمن حدثه عن المهاصر بن\nحبيب يرفع الحديث قال: فذكره.\nقلت: والمهاصر هذا يروي عن أبي ثعلبة الخشني وأبي سلمة بن عبد الرحمن. قال\nابن أبي حاتم (٤/١/٤٤٠):\n\" سئل أبي عنه، فقال: لا بأس به \". وذكره ابن حبان في \" ثقات التابعين \" (\n٥/٤٥٤) و\" وأتباعهم \" (٧/٥٢٥) .\nقلت: فالحديث مرسل أومعضل، مع الجهالة التي في سنده.\nوخالد بن حميد هو المهري الإسكندراني. قال الحافظ:\n\" لا بأس به \".\n<span data-type=\"title\" id=toc-2061>٢٠٥١ </span>- \" لا تضربوا الرقيق، فإنكم لا تدرون ما توافقون \".\nضعيف\nرواه أبو يعلى في \" مسنده \" (٤/١٣٧٩)، وعنه ابن عدي في \" الكامل \" (٥/٥٧٧\n)، ومن طريقه البيهقي في \" الشعب \" (٦/٣٧٧/٨٥٨٥)، والعقيلي في \" الضعفاء\n\" (٣٣٣) عن عكرمة بن خالد المخزومي: حدثنا أبي عن ابن عمر مرفوعا.\nوقال العقيلي:\n\" عكرمة بن خالد؛ قال البخاري: منكر الحديث \".\nوقال ابن عدي:\n\" وهذا الحديث لا يرويه غير عكرمة \".","vol":"5","page":70},{"text":"وقال الحافظ في \" التقريب \":\n\" ضعيف \".\nوكذا قال الهيثمي في \" مجمع الزوائد \" (٤/٢٣٨ - ٢٣٩) بعد أن عزاه لأبي يعلى\nوالطبراني.\n\" وهو ضعيف \".\nونقله المناوي في \" الفيض \"، وأقره.\n<span data-type=\"title\" id=toc-2062>٢٠٥٢ </span>- \" من دخل في هذا الدين، فهو عربي \".\nضعيف جدا\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/٩ و٢/٣٦٧) من طريق سوار بن مصعب عن\nغياث بن عبد الحميد عن الشعبي عن النعمان بن بشير مرفوعا في آخر حديث أوله:\n\" رأيت في منامي غنما سودا تتبعها غتم عفر، فأولتها في منامي أنها العرب،\nومن تبعها من الأعاجم، ومن دخل ... \".\nقلت: وهذا إسناد ضعيف جدا، سوار بن مصعب؛ قال الذهبي في \" الضعفاء \":\n\" قال أحمد والدارقطني: متروك \".\nوغياث بن عبد الحميد: مجهول كما قال العقيلي.\nوأما أول الحديث، فصحيح جاء من طرق كما بينته في \" الصحيحة \" (١٠١٨)،\nوليس في شيء منها هذه الزيادة التي في آخره، فهي زيادة منكرة.","vol":"5","page":71},{"text":"<span data-type=\"title\" id=toc-2063>٢٠٥٣ </span>- \" إذا ابتاع أحدكم الجارية، فليكن أول ما يطعمها الحلوى، فإنها أطيب لنفسها \".\nضعيف جدا\nرواه الطبراني في \" الأوسط \" (١/١٥٤ - ١٥٥): حدثنا محمد بن يونس العصفري:\nحدثنا رزق الله بن موسى: حدثنا عثمان بن عبد الرحمن الطرائفي: حدثنا سعيد بن\nعبد الجبار عن أبي سلمة سليمان بن سليم عن عبادة بن نسي عن عبد الرحمن بن غنم\nعن معاذ بن جبل مرفوعا، وقال:\n\" لا يروى عن معاذ إلا بهذا الإسناد، تفرد به عثمان \".\nقلت: وهو ثقة، وكذلك سائر الرواة؛ غير محمد بن يونس العصفري، فلم أجد له\nترجمة، ولا أدري إذا كان الهيثمي وقف على ترجمته موثقا، أم اكتفى بعدم ورود\nذكره في \" الميزان \" كما يشير إلى ذلك أحيانا، فإنه قال في هذا الحديث (٤/٢٣٦):\n\" رواه الطبراني في \" الأوسط \"، وإسناده أقل درجاته الحسن \".\nوعندي احتمال أن يكون محمد بن يونس هذا هو الكديمي الكذاب المعروف. فإنه من\nهذه الطبقة. فقد روى له الطبراني في \" المعجم الصغير \" (ص ١٧٦) حديثا آخر\nعنه، وقال فيه: \" حدثنا محمد بن يونس البصري العصفري \". والكديمي بصري\nأيضا، ولكني لم أجد من نسبه إلى \" العصفر \"، ولا من ذكره في شيوخ الطبراني\n، وأيضا شيوخه غير شيوخ الكديمي، ومنهم (عمروبن علي)، وهو الفسوي\nالحافظ، و(مجزأة بن سفيان) كما في ترجمتهما من \" تهذيب المزي \"، وقد روى\nله الطبراني في \" الأوسط \" نحوثلاثين حديثا (٧/٢٦ - ٤١/٦٠٤٠ - ٦٠٦٧ - طبعة\nالمعارف)، فترجح عندي أنه غير الكديمي، وأنه لا بأس به إن شاء الله تعالى،\nوهو مما فات الشيخ الأنصاري، فلم يذكره في شيوخ الطبراني!","vol":"5","page":72},{"text":"ثم وجدت له متابعا قويا. فقال الخرائطي في \" مكارم الأخلاق \" (١/٥٤٥/٥٧٢ -\nمطبعة المدني): حدثنا أبو بدر عباد بن الوليد الغبري: نا مسعود بن مسروق\nالسكري: نا عثمان بن عبد الرحمن القرشي الحراني: نا سعيد بن عبد الجبار\nالزبيدي عن أبي سلمة عن عبادة بن نسي ...\nوهذا إسناد رجاله كلهم مترجمون في \" التهذيب \"؛ غير (مسعود بن مسروق) هذا،\nوقد ذكره ابن حبان في \" الثقات \"، وقال (٩/١٩١):\n\" لم أر في حديثه إلا ما يشبه حديث الثقات \".\nثم تنبهت لما كنت عنه غافلا، وهو أن علة الحديث الحقيقية، إنما هي (سعيد بن\nعبد الجبار الزبيدي)، فإنه متفق على ضعفه، بل رماه أبو أحمد الحاكم بالكذب،\nوشذ ابن حبان، فذكره في \" الثقات \" (٦/٣٦٥) ! وسيأتي له حديث آخر (٦١٠٨) .\n<span data-type=\"title\" id=toc-2064>٢٠٥٤ </span>- \" لوكان العلم معلقا بالثريا، لتناوله قوم من أبناء فارس \".\nضعيف\nرواه أحمد (٢/٤٢٠ و٤٢٢ و٤٦٩)، والحارث في \" مسنده \" (١٢٤/١ - زوائده)،\nوالغطريف كما في \" جزء منتقى منه \" (٤٥/٢ - ٤٦/١)، وابن عدي (١٩٧/١)،\nوأبو نعيم في \" أخبار أصبهان \" (١/٤)، و\" الحلية \" (٦/٦٤) عن شهر بن\nحوشب عن أبي هريرة مرفوعا.\nوهكذا رواه أبو المظفر الجوهري في \" العوالي الحسان \" (٣/١)، والشاموخي في\n\" جزئه \" (١/٢)، والدامغاني الفقيه في \" الأحاديث والأخبار \" (١/١١٥/٢)\n، والسلفي في \" الطيوريات \" (٢٣٥/١)، وابن عساكر (٨/٦٩/٢) و(١٤/٣٤٤/١\n)، وفي رواية له:","vol":"5","page":73},{"text":"\" الدين \".\nقلت: وشهر ضعيف.\nلكن رواه إسحاق بن بشر في \" كتاب المبتدأ \" (٥/١٢٢/١) عن الحسن عن أبي هريرة\nبه.\nلكن إسحاق هذا كذاب.\nورواه البغوي في \" شرح السنة \" (٣٩٩٩) عن إسحاق الدبري: حدثنا عبد الرزاق:\nأنا معمر عن جعفر الجزري عن يزيد الأصم عن أبي هريرة مرفوعا به، وقال:\n\" رواه مسلم عن محمد بن رافع عن عبد الرزاق \".\nقلت: لكن عنده (٧/١٩١) بلفظ:\n\" لوكان الدين عند الثريا، لذهب به رجل ... \".\nوكذا رواه أحمد (٢/٣٠٩) عن عبد الرزاق به، وهو مخرج في الكتاب الآخر (١٠١٧) .\nورواه ابن حبان في \" صحيحه \" (٢٣٠٩)، وأبو نعيم في \" الأخبار \" (١/٥)،\nوالعقيلي في \" الضعفاء \" (٤٦٠) عن يحيى بن أبي الحجاج المنقري: حدثنا ابن\nعون عن محمد بن سيرين عن أبي هريرة بلفظ: \" العلم \"، وقال:\n\" يحيى بن أبي الحجاج؛ قال يحيى: ليس بشيء \".\nوقال الحافظ في \" التقريب \":\n\" لين الحديث \".\nوتابعه السكن بن نافع عن ابن عون به.","vol":"5","page":74},{"text":"أخرجه أبو نعيم من طريقين عن صالح بن الأصبغ: حدثنا أحمد بن الفضل: حدثنا\nالسكن بن نافع به.\nقلت: وهذا إسناد مظلم: السكن بن نافع وصالح بن الأصبغ؛ لم أعرفهما.\nوأحمد بن الفضل؛ الظاهر أنه الذي في \" الجرح والتعديل \" (١/١/٦٧):\n\" أحمد بن الفضل العسقلاني أبو جعفر، ويعرف بالصائغ، روى عن بشر بن بكر\nورواد بن الجراح ويحيى بن حسان، كتبنا عنه \".\nولم يذكر فيه جرحا ولا تعديلا. وقال ابن حزم:\n\" مجهول \".\nوله عنده طريق أخرى: عن عبد الله بن عبد الرحمن بن معمر عن جبير عن أبي هريرة\nبه.\nورجاله ثقات غير جبير، والظاهر أنه الذي في \" الجرح \" (١/١/٥١٣):\n\" جبير أبو صالح، روى عن أبي هريرة، روى عنه يزيد بن أبي زياد \".\nوجملة القول: إن الحديث ضعيف بهذا اللفظ: \" العلم \". وإنما الصحيح فيه \"\nالإيمان \" و\" الدين \"، كما بين في الكتاب الآخر. والله أعلم.\n<span data-type=\"title\" id=toc-2065>٢٠٥٥ </span>- \" أما ترضى إحداكن أنها إذا كانت حاملا من زوجها وهو عنها راض؛ أن لها مثل\nأجر الصائم القائم في سبيل الله ﷿؟ وإذا أصابها الطلق لم يعلم أهل\nالسماء والأرض ما أخفي لها من قرة أعين، فإذا وضعت، لم يخرج من لنها جرعة،\nولم يمص من ثديها مصة؛ إلا كان لها بكل جرعة وبكل مصة حسنة، فإن أسهرها\nليلة؛","vol":"5","page":75},{"text":"كان لها مثل أجر سبعين رقبة تعتقهم في سبيل الله ﷿.سلامة! تدرين لمن أعني هذا؟ هذا للمتعففات الصالحات المطيعات لأزواجهن، اللواتي لا يكفرن العشير \".\nموضوع. رواه الطبراني في \" المعجم الأوسط \" (٧٠/٣٧٥/٦٧٢٩ - ط)، والديلمي (١/٢/٢١٨)، وابن عساكر (١٢/٣٠٠/٢) عن عمروبن سعيد الخولاني عن أنس بن مالك عن\nسلامة حاضنة إبراهيم ابن رسول الله ﷺ أنها قالت:\nيا رسول الله إنك تبشر الرجال بكل خير، ولا تبشر النساء، قال: أصويحباتك\nدسسنك لهذا؟ قالت: أجل، هن أمرنني، قال: فذكره. وقال الطبراني:\n\" لا يروى إلا بهذا الإسناد \".\nقلت: وهو حديث موضوع، لوائح الوضع عليه ظاهرة، آفته الخولاني هذا. قال\nالذهبي:\n\" حدث بموضوعات \". ثم ساق له هذا الحديث.\nوأورده ابن الجوزي في \" الموضوعات \" (٢/٢٧٤) من رواية الطبراني في \" الأوسط\n\"، وقال:\n\" قال ابن حبان، عمروبن سعيد الذي يروي هذا الحديث الموضوع عن أنس؛ لا يحل\nذكره إلا على جهة الاعتبار للخواص \".\nوأقره السيوطي في \" اللآلىء \" (٢/١٧٥) .\nومن طريق الخولاني هذا رواه ابن منده في \" المعرفة \" (٢/٣٢٩/٢)، وكذا\nالحسن بن سفيان في \" مسنده \" كما في \" الفيض \".","vol":"5","page":76},{"text":"<span data-type=\"title\" id=toc-2066>٢٠٥٦ </span>- \" كل سنن قوم لوط قد فقدت إلا ثلاث: جر نعال السيوف، وخصف (١) الأظفار،\nوكشف عن العورة. وشرب بيده على فخذه \".\nموضوع\nرواه الهيثم بن كليب في \" المسند \" (ق ١٠/١)، ومن طريقه ابن عساكر (\n١٤/٣٢٠/١) عن هارون بن محمد أبي الطيب: حدثنا روح بن غطيف عن صالح بن\nعبد الله عن ابن الزبير عن الزبير مرفوعا.\nقلت: وهذا سند واه جدا: هارون هذا؛ قال ابن معين:\n\" كذاب \".\nوقال الساجي:\n\" الغالب على حديثه الوهم \".\nوروح بن غطيف؛ قال النسائي:\n\" متروك \".\nوقال أبو حاتم:\n\" ليس بثقة \".\nوهو صاحب حديث \" تعاد الصلاة من قدر الدرهم من الدم \"، وقد قال فيه البخاري\n: \" باطل \" كما في \" الميزان \" و\" لسانه \". وقال ابن أبي حاتم (١/٢/٤٩٥)\nعن أبيه:\n\" ليس بالقوي، منكر الحديث جدا \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الشاشي وابن عساكر عن الزبير،\nولم يتعقبه المناوي إلا بقوله:\n_________\n(١) كذا في ابن عساكر ومتن \" الجامع الصغير \"، ووقع في شرحه \" خضب \"، وكذا في \" كنز العمال \" (١٦/٣٦/٤٣٨٢٩)، ومطبوعة \" مسند الهيثم \" (١/١٠٩/٤٩) . اهـ","vol":"5","page":77},{"text":"\" قضية كلام المصنف أنه لم يخرجه أحد من المشاهير الذين وضع لهم الرموز،\nوالأمر بخلافه، فإن أبا نعيم والديلمي خرجاه باللفظ المزبور عن الزبير\nالمذكور \".\n<span data-type=\"title\" id=toc-2067>٢٠٥٧ </span>- \" إن الله ﷿ سائل كل راع استرعاه رعية قلت أوكثرت، حتى يسأل الزوج عن\nزوجته، والوالد عن ولده، والرب عن خادمه؛ هل قام فيهم بأمر الله \".\nضعيف جدا\nرواه ابن عساكر (٩/٢٢١/٢) عن خارجة بن مصعب عن زيد بن أسلم عن عطاء بن يسار\nعن عبد الله بن عباس مرفوعا.\nقلت: هذا سند ضعيف جدا من أجل خارجة. قال الحافظ:\n\" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \".\nوقد ثبت مختصرا نحوه من حديث أنس، وهو في الكتاب الآخر.","vol":"5","page":78},{"text":"<span data-type=\"title\" id=toc-2068>٢٠٥٨ </span>- \" كل مؤدب يحب أن تؤتى مأدبته، ومأدبة الله القرآن، فلا تهجروه \".\nموضوع\nأخرجه البيهقي في \" شعب الإيمان \" (٢/٣٥٢/٢٠١٢) من طريق أبي علي إسماعيل بن\nمحمد الصفار: حدثنا الحسن بن مكرم: حدثنا غياث: حدثنا مطرف بن سمرة بن\nجندب عن أبيه مرفوعا.\nقلت: وهذا موضوع، آفته غياث، وهو ابن إبراهيم النخعي، وهو كذاب خبيث كما\nقال ابن معين وغيره، وهو الذي حدث (المهدي) بخبر: \" لا سبق إلا في نصل أو\nخف أوحافر \"، وزاد فيه: \" أوجناح \"؛ إرضاء للمهدي، فلما قام","vol":"5","page":78},{"text":"قال المهدي\n: \" أشهد أن قفاك قفى كذاب \"؛ كما في \" موضوعات ابن الجوزي \" (١/٤٢ و٣/٧٨)\nوغيره.\nوشيخه مطرف بن سمرة، لم أجد له ترجمة.\nثم إنه يغلب على ظني أن في الإسناد سقطا بين الحسن بن مكرم وغياث، فإن بينهما\nنحوقرن من الزمان، فإن الأول مات سنة (٢٧٤)، والآخر - وإن كنت لم أقف\nعلى سنة وفاته، فهو - كان في زمان (المهدي)، وقد توفي سنة (١٦٩) كما في\n\" السير \" وغيره. والحسن بن مكرم والصفار الراوي عنه وثقهما الخطيب في \"\nالتاريخ \". والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-2069>٢٠٥٩ </span>- \" أما بعد، فإن أصدق الحديث كتاب الله ﷿، وأوثق العرى كلمة التقوى،\nوخير الملل ملة إبراهيم، وخير السنن سنة محمد ﷺ، وأشرف\nالحديث ذكر الله جل وعلا، وأحسن القصص هذا القرآن، وخير الأمور عوازمها،\nوشر الأمور محدثاتها، وأحسن الهدي هدي الأنبياء صلى الله عليهم، وأشرف\nالموت قتل الشهداء، وأعمى الضلالة ضلالة بعد الهدى، وخير العمل ما نفع،\nوخير الهدى ما اتبع، وشر العمى عمى القلب.\nواليد العليا خير من اليد السفلى، وما قل وكفى خير مما كثر وألهى، وشر\nالمعذرة عند حضرة الموت، وشر الندامة نادمة يوم القيامة، وشر الناس من لا\nيأتي الجمعة إلا نزرا، ومنهم من لا يذكر الله إلا هجرا، ومن أعظم الخطايا\nاللسان الكذوب، وخير الغنا غنى النفس، وخير الزاد التقوى، ورأس الحكمة\nمخافة الله، وخير ما ألقي","vol":"5","page":79},{"text":"في القلب اليقين، والارتياب من الكفر، والنياحة\nمن عمل الجاهلية، والغلول من جمر (كذا) جهنم، والسكر من النار، والشعر\nمن إبليس، والخمر جماع الإثم، والنساء حبائل الشيطان، والشباب شعبة من\nالجنون، وشر الكسب كسب الربا، وشر المال أكل مال اليتيم، والسعيد من وعظ\nبغيره، والشقي من شقي في بطن أمه، وإنما يصير أحدكم إلى موضع أذرع،\nوالأمر إلى آخرة، وملاك الأمر فرائضه، وشر الرؤيا رؤيا الكذب، وكل ما هو\nآت قريب.\nسباب المسلم فسوق، وقتال المؤمن كفر، وأكل لحمه من معصية الله جل وعز،\nوحرمة ماله كحرمة دمه، ومن تألى على الله كذبه، ومن يغفر يغفر الله له،\nومن سمع المستمع سمع الله به، ومن يعف يعف الله عنه، ومن يكظم الغيظ يأجره\nالله، ومن يصبر على الرزية يعوضه الله، ومن يضم يضاعفه الله، ومن\nيعص الله يعذبه الله، اللهم اغفر لأمتي، اللهم اغفر لأمتي، اللهم اغفر لأمتي\n- ثلاث مرات -. أستغفر الله لي ولكم \".\nضعيف.\nرواه أبو القاسم بن أبي قعنب في \" حديث القاسم بن الأشيب \" (ق ٥/٢ - ٦/١) من\nطريقين عن عبد الله بن نافع الصائغ: أخبرني عبد الله بن مصعب بن خالد بن زيد\nابن خالد الجهني عن أبيه عن جده زيد بن خالد، قال: تلقيت هذه الخطبة من\nفي رسول الله ﷺ، بتبوك قال: سمعته: يقول.. فذكره.\nقلت: وهذا إسناد ضعيف، عبد الله بن مصعب وأبو هـ فيهما جهالة؛ كما قال\nالذهبي.","vol":"5","page":80},{"text":"وعبد الله بن نافع الصائغ، ثقة صحيح الكتاب، في حفظه لين، كما قال الحافظ.\nوالحديث أورده السيوطي في \" الجامع \" من رواية البيهقي في \" الدلائل \"، وابن\nعساكر عن عقبة بن عامر الجهني، وأبي نصر السجزي في \" الإبانة \" عن أبي\nالدرداء، وابن أبي شيبة في \" المصنف \" عن ابن مسعود موقوفا. وزاد المناوي\nفي تخريجه فقال:\n\" رواه العسكري والديلمي عن عقبة، وأبو نعيم في \" الحلية \"، والقضاعي في \"\nالشهاب \" عن أبي الدرداء، قال بعض شرائحه: حسن غريب \".\nوقال في \" التيسير \" في حديث ابن مسعود الموقوف:\n\" وإسناده حسن \".\nقلت: وفي إسناد حديث عقبة عند الديلمي (١/٢/٢١٦ - ٢١٧) عبد العزيز بن عمران\n، وهو متروك. ويعقوب بن محمد الزهري وأبو أمية الطرسوسي، وهما ضعيفان.\n<span data-type=\"title\" id=toc-2070>٢٠٦٠ </span>- \" لا وضوء كامل لمن لم يسم الله عليه \".\nلا أصل له بهذا اللفظ\nكما ذكره ابن الملقن في \" خلاصة البدر المنير \" (٧/٢)، قال:\n\" هذه الرواية غريبة \".\nقلت: والثابت بدون لفظة \" كامل \"، وقد ذكر طرقه ابن الملقن، والزيلعي في\n\" نصب الراية \"، وابن حجر في \" التلخيص \"، فمن شاء الوقوف عليها فليرجع\nإليها.","vol":"5","page":81},{"text":"وكذلك أخرجه أبو يعلى في \" مسنده \" (ق ٧٠/٢/٧٩/١) عن كثير بن زيد عن ربيح بن\nعبد الرحمن بن أبي سعيد عن أبيه عن جده مرفوعا. وقد ذكرتها بنصها في \" صحيح\nأبي داود \" (٩٠)، و\" إرواء الغليل \" (٨١) .\n<span data-type=\"title\" id=toc-2071>٢٠٦١ </span>- \" من وجد عين ماله عند رجل؛ فهو أحق به، ويتبع البيع من باعه \".\nمنكر بهذا اللفظ\nرواه أبو داود (٢/١٠٨)، والنسائي (٢/٢٣٣)، والدارقطني (٣٠١)،\nوالطبراني في \" الكبير \" (٦/٢٠٧/٦٨٦٠) عن موسى بن السائب عن قتادة عن الحسن\nعن سمرة بن جندب مرفوعا.\nقلت: وهذا سند ضعيف، رجاله ثقات، ولكنه معنعن، قتادة والحسن مدلسان،\nعلى أن الحسن - وهو البصري - في سماعه من سمرة خلاف مشهور، فقول الحافظ في \"\nالفتح \" (٥/٤٩):\n\" أخرجه أحمد وأبو داود، وإسناده حسن \" غير حسن لوجهين:\nالأول: ما عرفته من التدليس، ولهذا لما نقل صديق خان في \" الروضة \" (٢/٢٣٩\n) تحسين الحافظ هذا تعقبه بقوله:\n\" ولكن سماع الحسن عن سمرة فيه مقال معروف \".\nالثاني: أن الحديث عند أحمد (٥/١٠) دون قوله: \" ويتبع البيع من باعه \"،\nوقال: \" مفلس \" بدل: \" رجل \".\nرواه من طريق عمر بن إبراهيم: حدثنا قتادة به.\nوعمر هذا هو العبدي، وهو صدوق، في حديثه عن قتادة ضعف؛ كما قال الحافظ في\n\" التقريب \"، فأنى لإسناده الحسن؟ !","vol":"5","page":82},{"text":"نعم؛ الحديث صحيح بلفظ أحمد لأن له شاهدا من حديث أبي هريرة مرفوعا في \"\nالصحيحين \" وغيرهما، وقد تقدم في لفظ: \" من أفلس ... \"، وأما الحديث مع\nالزيادة التي في آخره، فهو منكر.\nوقد روي الحديث من طريق آخر عن سمرة بلفظ:\n\" إذا ضاع للرجل متاع ... \". وقد مضى برقم (١٦٢٧) .\nوالحديث قال الخطابي في \" المعالم \" (٥/١٨٤):\n\" هذا في الغصوب ونحوها إذا وجد ماله المغصوب والمسروق عند رجل، كان له أن\nيخاصمه فيه، ويأخذ عين ماله منه، ويرجع المأخوذ منه على من باعه إياه \".\n<span data-type=\"title\" id=toc-2072>٢٠٦٢ </span>- \" من زوج كريمته من فاسق؛ فقد قطع رحمها \".\nموضوع\nرواه ابن عدي (٨٩/٢)، وابن حبان في \" المجروحين \" (١/٢٣٨) عن الحسن بن\nمحمد البلخي: حدثنا حميد الطويل عن أنس بن مالك مرفوعا. وقال ابن عدي:\n\" هذا الحديث منكر مسندا، وإنما يروى عن الشعبي قوله، والحسن بن محمد ليس\nبمعروف، منكر الحديث عن الثقات \".\nوقال ابن حبان:\n\" يروي الموضوعات، لا يجوز الرواية عنه \".\nثم غفل فأورده في \" الثقات \" (٨/١٦٨) !\nوقال أبو سعيد النقاش:","vol":"5","page":83},{"text":"\" حدث عن حميد عن أنس أحاديث موضوعة \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢/٢٦٠)، وأقره السيوطي في \"\nاللآلي المصنوعة \" (٢/٩٠ - طبع الأدبية) من رواية ابن حبان (يعني في \"\nالضعفاء \")، وقال:\n\" قال ابن حبان: الحسن يروي الموضوعات، وإنما هذا من كلام الشعبي، ورفعه\nباطل. قلت: وكذا قال الذهبي \".\nقلت: وتبعهما ابن عراق، فأورده في \" الفصل الأول \" من \" تنزيه الشريعة\nالمرفوعة عن الأخبار الشنيعة الموضوعة \" (٢/٢٠٠) .\nومن الغرائب قول صاحب \" مختصر المشكاة \" (١٠٩٨):\n\" رواه ابن حبان بإسناد صحيح \"!\nولا أدري من الذي سبقه إلى هذا الخطأ الفاحش، ثم قلده!\n<span data-type=\"title\" id=toc-2073>٢٠٦٣ </span>- \" إني لأبغض المرأة تخرج من بيتها تجر ذيلها تشكوزوجها \".\nضعيف جدا\nرواه ابن صاعد في \" الأمالي \" (ق ٨٤/١)، والطبراني في \" الأوسط \" (١/١٧٠/٢ و٧/٦/٦٠٠٤ - ط) عن يحيى بن يعلى الأسلمي عن سعد الإسكاف عن عبد الله بن أبي\nسليمان عن سلمة بن كهيل عن أبي عبد الله الجدلي عن أم سلمة مرفوعا، وقال\nالطبراني:\n\" لا يروى عن أم سلمة إلا بهذا الإسناد، تفرد به يحيى \".\nقلت: وهو ضعيف، كما في \" التقريب \". لكن شيخه سعد الإسكاف شر منه، واسم\nأبيه طريف، قال الحافظ:","vol":"5","page":84},{"text":"\" متروك، ورماه ابن حبان بالوضع \".\n<span data-type=\"title\" id=toc-2074>٢٠٦٤ </span>- \" إن الإسلام بدأ جذعا، ثم ثنيا، ثم رباعيا، ثد سديسا، ثم بازلا \".\nضعيف.\nأخرجه أحمد (٣/٤٦٣ و٥/٥٢)، وأبو يعلى (١/١٩٢)، وابن نصر في \" الصلاة \"\n(٣٦١) عن عوف عن علقمة بن عبد الله المزني قال: حدثني فلان أنه شهد عمر بن\nالخطاب يقول لرجل من جلسائه: يا فلان، كيف سمعت رسول الله ﷺ\nينعت الإسلام؟ فقال: سمعته يقول: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير \" فلان \" شيخ المزني، فإنه مجهول\nلم يسم. وبه أعله الهيثمي (٧/٢٧٩) .","vol":"5","page":85},{"text":"<span data-type=\"title\" id=toc-2075>٢٠٦٥ </span>- \" اتقوا الدنيا، واتقوا النساء، فإن إبليس طلاع ورصاد، صياد، وما هو\nبشيء من فخوخه بأوثق لصيده في الأتقياء، من فخوخه في النساء \".\nموضوع\nرواه الديلمي (١/١/٤٥) عن سعيد بن سنان عن أبي الزاهرية عن كثير بن مرة عن\nمعاذ بن جبل مرفوعا.\nبيض له الحافظ في \" مختصره للديلمي \"، وسعيد بن سنان؛ قال في \" التقريب \":\n\" متروك، رماه الدارقطني وغيره بالوضع \".\nوقال الذهبي في \" الضعفاء \":\n\" هالك \".","vol":"5","page":85},{"text":"<span data-type=\"title\" id=toc-2076>٢٠٦٦ </span>- \" احذروا زلة العالم، فإن زلته تكبكبه في النار \".\nضعيف\nرواه الديلمي (١/١/٢٠) عن أبي بكر محمد بن عبيد الله بن السمين: حدثنا\nالحسين بن علي بن المغيرة عن محمد بن ثابت عن محمد بن عجلان عن أبيه عن أبي\nهريرة مرفوعا.\nبيض له الحافظ في \" مختصره \".\nومحمد بن ثابت ضعيف، وهو العبدي البصري. ومن دونه لم أعرفهما.","vol":"5","page":86},{"text":"<span data-type=\"title\" id=toc-2077>٢٠٦٧ </span>- \" احذروا صفر الوجوه، فإنه إن لم يكن من علة أوسهر، فإنه من غل في قلوبهم\nللمسلمين \".\nموضوع\nرواه الديلمي (١/١/٢١) عن أبي سعيد أحمد بن محمد بن مهدي عن أحمد بن محمد بن\nالحسن البلخي عن رجاء بن نوح البلخي عن زيد بن الخفاف عن عمران بن حدير عن\nعكرمة عن ابن عباس مرفوعا.\nبيض له الحافظ أيضا، وكذا السخاوي في \" المقاصد الحسنة \" (٢٤/٣٤)، ومن تلاه\nمن بعده، مثل العجلوني في \" كشف الخفاء \"؛ كلهم تتابعوا على السكوت عنه،\nوأغربهم صنعا قول الزرقاني في \" مختصر المقاصد \" (٥١/٣٢): \" وارد \"، ولم\nيزد! ! وليته قال: \" روي \"! وأما المناوي، فأعله في \" فيض القدير \"\nبـ (زيد بن حبان) - كذا وقع عنده (حبان) -، وذكر أن ابن حبان قال: \"\nيخالف في حديثه \"، ولم يتنبه لكونه من رواية البلخي الكذاب، ولذلك تساهل في\n\" التيسير \"، فقال في الحديث:\n\" فيه ضعف \"!","vol":"5","page":86},{"text":"وهو موضوع، من دون عمران بن حدير لم أعرفهم؛ غير أحمد بن محمد بن الحسن\nالبلخي، فقال فيه أبو القاسم الأزهري:\n\" كذاب \".\nوقال الخطيب: \" كان يظهر النسك والصلاح، ولم يكن في الحديث ثقة \".\nوقد روي من حديث أنس بنحوه، وهو موضوع أيضا كما سيأتي بيانه في المجلد\nالرابع عشر إن شاء الله تعالى برقم (٦٥٧٦) .\n<span data-type=\"title\" id=toc-2078>٢٠٦٨ </span>- \" احملوا النساء على أهو ائهن \".\nموضوع\nرواه ابن عدي (٢٩٧/٢) عن محمد بن الحارث: حدثنا محمد بن عبد الرحمن بن\nالبيلماني عن أبيه عن ابن عمر مرفوعا. وقال:\n\" ومحمد بن الحارث عامة ما يرويه غير محفوظ \".\nثم قال في ترجمة شيخه ابن البيلماني (٢٩٨/١):\n\" وإذا روى عن ابن البيلماني محمد بن الحارث فجميعا ضعيفان، والضعف على\nحديثهما بين \".\nقلت: وابن البيلماني روى عن أبيه نسخة موضوعة؛ كما قال ابن حبان.","vol":"5","page":87},{"text":"<span data-type=\"title\" id=toc-2079>٢٠٦٩ </span>- \" من مات ولم يعرف إمام زمانه، مات ميتة جاهلية \".\nلا أصل له بهذا اللفظ\nكما أفاده شيخ الإسلام ابن تيمية في رده على ابن المطهر الحلي في \" منهاج السنة\n\" (١/٢٦ - ٢٧)، وقال الحافظ الذهبي في مختصره: \" المنتقى \" (ص ٢٨) تبعا\nلأصله: \" المنهاج \":","vol":"5","page":87},{"text":"\" والله ما قاله رسول الله ﷺ هكذا \". كما تقدم (١/٥٢٥) .\nقلت: والشيعة في كتبهم يتناقلون هذا الحديث تقليدا منهم لـ (الحلي)، لكن\nبعضهم يدلس، بل يكذب على المسلمين ليضلوهم، فهذا هو المدعو: روح الله\nالخميني يقول في كتابه: \" كشف الأسرار \" (ص ١٩٧):\n\" وهناك حديث معروف لدى الشيعة وأهل السنة منقول عن النبي يقول:.. \" فذكره.\nوهذا الذي عزاه لأهل السنة من اختلاقه، وله من مثله الشيء الكثير، كما ترى\nفي المجلد العاشر من \" سلسلة الأحاديث الضعيفة \" ابتداء من (٤٨٨١ - ٤٩٧٥)،\nفقد رأيت الذهبي ومن قبله ابن تيمية يجزمان بأنه لا أصل له.\nويشير بقوله: \" هكذا \" إلى أن له أصلا بلفظ:\n\" من مات وليس في عنقه بيعة، مات ميتة جاهلية \".\nرواه مسلم وغيره، وهو مخرج في \" الصحيحة \" (٩٨٤) .\n<span data-type=\"title\" id=toc-2080>٢٠٧٠ </span>- \" أكرموا المعزى، وصلوا في مراحها، وامسحوا الرغام عنها؛ فإنها من دواب\nالجنة (١) \".\nضعيف\nرواه الديلمي (١/١/٣٥) عن يزيد بن عبد الملك النوفلي. سمعت عمار بن عمارة بن\nفيروز يحدث عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقال الحافظ:\n\" قلت: يزيد بن عبد الملك؛ ضعيف \".\n_________\n(١) الأصل في النسختين \" الأرض \". اهـ","vol":"5","page":88},{"text":"قلت: ومن طريقه رواه البزار في \" مسنده \" (١٣٣٠)، لكن وقع عنده \" داود بن\nفراهيج \" مكان عمار بن عمارة بن فيروز. وقال:\n\" يزيد ليس بالحافظ، وأشار إلى تفرده به، وهو ضعيف \".\nكذا في \" زوائده \" لابن حجر.\nوله طريق آخر عن أبي هريرة تقدم نحوه برقم (١٨٨٠) .\nورواه العقيلي في \" الضعفاء \" (٢٨٨) عن عمر بن راشد قال: حدثني يزيد بن\nعبد الملك النوفلي عن أبيه عن جده المغيرة، قال:\nمررت بأبي ذر وهو في قصره بعيد (١)، فقال: فذكره مرفوعا به دون قوله: \"\nأكرموا المعزى \".\nقلت: وهذا سند ضعيف جدا؛ عمر بن راشد هذا هو المديني. قال العقيلي:\n\" منكر الحديث \".\nوقال أبو حاتم:\n\" وجدت حديثه كذبا وزورا \".\nوقال العقيلي:\n\" وأما (الصلاة في مراح الغنم)، فقد روي بإسناد جيد، وأما: (الغنم من\nدواب الجنة)، ففيه رواية من غير هذا الوجه فيها لين \".\nقلت: لكن له عدة طرق بدون هذه الزيادة \" أكرموا المعزى \"، ولذلك أوردته في\nالكتاب الآخر (١١٢٨) .\nثم رأيت الحديث في \" المنتخب من المسند \" لعبد بن حميد (١٠٨/٢) من\n_________\n(١) غير مقروءة في الأصل، وأسقطها الطابع أوالمحقق القلعجي (٣/١٥٩) . اهـ","vol":"5","page":89},{"text":"طريق أخرى\nعن النوفلي، فقال: حدثني خالد بن مخلد: حدثني يزيد بن عبد الملك: سمعت\nعبد الرحمن بن أبي محمد يحدث عن أبي بكر بن محمد بن عمروبن حزم عن أبي سعيد\nالخدري مرفوعا به.\nفهذا يدل على ضعف النوفلي هذا، فإنه اضطرب في روايته، فتارة يجعله من مسند\nأبي هريرة، وتارة من مسند أبي ذر، وأخرى من مسند أبي سعيد الخدري.\nوللزيادة طريق آخر عن أبي هريرة بلفظ:\n\" أحسنوا إلى الماعزة.. \"، ومضى تخريجه برقم (١٨٨٠)، وعزاه ابن القيم في\n\" الزاد \" للنسائي في \" سننه \"، وما أراه إلا وهما، وقال المعلقان عليه (\n٤/٣٧٤ - المؤسسة):\n\" لم نقف عليه، ولعله في (سننه الكبرى) \".\n<span data-type=\"title\" id=toc-2081>٢٠٧١ </span>- \" أخاف على أمتي بعدي ثلاثا: ضلالة الأهو اء، واتباع الشهو ات، والغفلة بعد\nالمعرفة \".\nموضوع\nرواه ابن قانع في \" معجم الصحابة \" (ق ١/٨/٢): حدثنا محمد بن زكريا الغلابي\n: حدثنا يحيى بن بسطام: حدثنا يوسف بن خالد: حدثنا سلم بن بشير أنه سمع حبيبا\nالمدني يحدث أنه سمع أفلح مولى النبي ﷺ يقول: ... فذكره\nمرفوعا.\nقلت: وهذا إسناد موضوع، يوسف بن خالد وهو السمتي؛ كذاب.\nوالغلابي مثله. ولعله قد توبع، فقد عزاه الحافظ في \" الإصابة \" لابن منده\nوالحكيم الترمذي وابن شاهين، وأعله بالسمتي فقط، وقال:\n\" وهو متروك الحديث \".","vol":"5","page":90},{"text":"وقد وجدت له شاهدا مرسلا بنحوه، ولفظه:\n\" أخوف ما أخاف على أمتي ثلاث: الضلالة بعد المعرفة، ومضلات الفتن، وشهو ة\nالبطن والفرج \".\nرواه أبو عمروالداني في \" الفتن \" (ق ١٨٩/١ - ٢) عن علي بن معبد: حدثنا\nمهاجر بن عبد الله أبو أحمد القرشي عن جعفر بن محمد بن علي عن أبيه مرفوعا.\nقلت: وهذا إسناد مرسل ضعيف، رجاله ثقات؛ غير مهاجر بن عبد الله هذا فلم أجد\nله ترجمة.\n<span data-type=\"title\" id=toc-2082>٢٠٧٢ </span>- \" اختضبوا؛ فإنه يزيد في جمالكم وشبابكم ونكاحكم \".\nموضوع\nرواه أبو نعيم في \" المعرفة \" (ق١/٢٢٤/٢)، وعنه الديلمي (١/١/٤٠) عن يحيى\nابن ميمون أبي أيوب القرشي: حدثنا درهم بن زياد بن درهم عن أبيه عن جده\nمرفوعا.\nقلت: وهذا إسناد موضوع، آفته يحيى بن ميمون، قال الفلاس:\n\" كتبت عنه، وكان كذابا \". وقال أحمد: \" خرقنا حديثه \".\nوقد خرجه البزار في \" مسنده \" (٢٩٧٨ - زوائده) قال: حدثنا الحسن بن الصباح\n: حدثنا يحيى بن ميمون أبو أيوب التمار: حدثنا عبد الله بن المثنى عن جده يعني\nثمامة عن أنس مرفوعا به، وقال:\n\" رواه يحيى، ولم يتابع عليه \".\nقال الهيثمي (٥/١٦٠):\n\" وهو متروك \".","vol":"5","page":91},{"text":"<span data-type=\"title\" id=toc-2083>٢٠٧٣ </span>- \" أخبرني جبريل أن الله ﷿ بعثه إلى أمنا حواء حين دميت، فنادت ربها: جاء\nمني دم لا أعرفه، فناداها: لأدمينك وذريتك، ولأجعلنه كفارة وطهورا \".\nضعيف\nرواه الديلمي (١/١/٨٧ - ٨٨) من طريق الدارقطني عن محمد بن جعفر بن [دس] عن\nأبي علقمة الفروي عن يحيى بن عبد الملك الهديري عن أبيه عن جده محرز بن\nعبد الله عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا.\nبيض له الحافظ في \" مختصر الديلمي \"، وإسناده ضعيف، يحيى بن عبد الملك\nالهديري عن أبيه عن جده محرز بن عبد الله؛ لم أعرفهم.\nوأبو علقمة الفروي هو الصغير، واسمه عبد الله بن هارون بن موسى بن أبي علقمة\nالكبير عبد الله بن محمد. قال الذهبي:\n\" منكر الحديث. قاله أبو أحمد الحاكم، وقال ابن أبي حاتم: تكلم فيه \".\nوالحديث عزاه في \" الفتح الكبير \" للدارقطني في \" الأفراد \" عن عمر.","vol":"5","page":92},{"text":"<span data-type=\"title\" id=toc-2084>٢٠٧٤ </span>- \" اختصم عندي الجن المسلمون والجن المشركون، سألوني أن أسكنهم، فأسكنت\nالمسلمين الجلس، وأسكنت المشركين الغور \".\nضعيف جدا\nرواه أبو الشيخ في \" العظمة \" (١٢/٢٨/١)، والطبراني في \" المعجم الكبير \"\n(١/٣٥٨/١١٤٣) عن كثير بن عبد الله بن عمروبن عوف المزني عن أبيه عن جده عن\nبلال بن الحارث، قال:\nخرجنا مع رسول الله ﷺ في بعض أسفاره، فخرج لحاجته، وكان\nإذا خرج لحاجته يبعد، فأتيته بإداوة من ماء، فانطلق، فسمعت عنده خصومة رجال\nولغطا لم أسمع مثلها، فجاء، فقال: بلال؟ قلت: بلال، قال: أمعك ماء؟\nقلت: نعم، قال: أصبت، فأخذه مني، فتوضأ، فقلت: يا رسول الله، سمعت عندك\nخصومة رجال ولغطا","vol":"5","page":92},{"text":"ما سمعت أحد من ألسنتهم، قال: فذكره.\nقال عبد الله بن كثير: قلت لكثير:\n\" ما الجلس وما الغور؟ قال: الجلس: القرى والجبال، والغور: ما بين\nالجبال والبحار، قال كثير: ما رأينا أحد أصيب بالجلس إلا سلم، ولا أصيب\nأحد بالغور إلا لم يكد يسلم \".\nقلت: وهذا إسناد ضعيف جدا، كثير بن عبد الله هذا متروك. وبه أعله الهيثمي\nفي \" المجمع \" (١/٢٠٣) .\n<span data-type=\"title\" id=toc-2085>٢٠٧٥ </span>- \" أخرجوا منديل الغنر من بيوتكم، فإنه بيت الخبيث، ومجلسه \".\nضعيف جدا\nرواه الديلمي (١/١/٢٦) عن سعيد بن خثيم: حدثنا حرام بن عثمان عن أبي الزبير\nعن جابر مرفوعا به.\nقال الحافظ:\n\" قلت: حرام متروك \".\nقلت: وسعيد بن خثيم؛ وثقه ابن معين. وقال الأزدي:\n\" منكر الحديث \".\nوقال ابن عدي:\n\" مقدار ما يرويه غير محفوظ \"؛ كما في \" الميزان \".","vol":"5","page":93},{"text":"<span data-type=\"title\" id=toc-2086>٢٠٧٦ </span>- \" ليأتين على الناس زمان عضوض، يعض المؤمن على ما في يديه، وينسى الفضل وقد\nقال الله تعالى: \" ولا تنسوا الفضل بينكم \"، شرار يبايعون كل مضطر، وقد\nنهى رسول الله ﷺ عن بيع المضطر، وعن بيع الغرر، فإن كان\nعندك خير فعد به على أخيك، ولا تزده هلاكا على هلاكه، فإن المسلم أخوالمسلم\n، لا يحزنه، ولا يحرمه \".\nضعيف جدا\nرواه ابن مردويه - كما في ابن كثير - عن عبيد الله بن الوليد الوصافي عن\nعبد الله بن عبيد عن علي بن أبي طالب أن رسول الله ﷺ قال\n: فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عبيد الله الوصافي، فإنه ضعيف اتفاقا، بل تركه بعضهم، فقال ابن عدي\nفي \" الكامل \" (٤/١٦٣١) بعد أن ساق له أحاديث منكرة، منها طرف من حديث\nالترجمة كما يأتي:\n\" وله غير ما ذكرت، وهو ضعيف جدا، يتبين ضعفه على حديثه \".\nوقال ابن حبان في \" الضعفاء \" (٢/٦٣):\n\" منكر الحديث جدا، يروي عن الثقات ما لا يشبه حديث الأثبات، حتى إذا استمع\nالمستمع سبق إلى قلبه أنه كالمتعمد لها، فاستحق الترك \".\nوصرح النسائي وغيره بأنه متروك، كما تقدم تحت الحديث (١٢١١) .\nقلت: ولعله مما يدل على ضعفه أنه اضطرب في روايته سندا ومتنا، فقال محمد بن\nخالد الوهبي - وهو ثقة -: حدثنا الوصافي عن سالم بن عبد الله عن أبيه عن\nالنبي ﷺ:","vol":"5","page":94},{"text":"\" أنه نهى عن بيع الغرر، وعن بيع المضطر \".\nأخرجه ابن عدي في \" الكامل \" (٤/٣٢٣) .\nوالأخرى: الانقطاع بين عبد الله بن عبيد وعلي، فإنه ابن عبيد - وهو ابن\nعمير - مات سنة (١١٣)، ومات علي سنة (٤٠)، فبين وفاتيهما ثلاث وسبعون\nسنة. ولذلك لم يذكروا له رواية عن علي ﵁.\nوقد روي الحديث من طريق أخرى عن شيخ من بني تميم قال:\n\" خطبنا علي بن أبي طالب قال:.... \" فذكره موقوفا عليه.\nأخرجه أبو داود (٣٣٨٢) وغيره.\nوهذا الشيخ - كما ترى - لم يسم، فهو مجهول، فيمكن أن يكون هو الواسطة بين\nابن عبيد وعلي. والله أعلم.\n(تنبيه): هذا الحديث مما أورده الشيخان الحلبيان في \" مختصر تفسير ابن كثير\n\" زاعمين أنه صحيح! وذلك مما يدل على أنه لا علم عندهما؛ لكثرة ما يصححان من\nالأحاديث الواهية بغير علم ولا كتاب منير. والله المستعان. وأما أهل\nالمعرفة بهذا الفن؛ فهم لا يشكون في ضعف مثل هذا الحديث، فهذا هو الشيخ\nالفاضل مقبل بن هادي اليماني يقول في تخريجه على \" ابن كثير \" (١/٥١٣) بعد أن\nتكلم على رجال إسناده بإيجاز مفيد فردا فردا:\n\" والحديث ضعيف من أجل الانقطاع، وضعف عبيد الله بن الوليد الوصافي \".\nنعم؛ قد صح من الحديث النهي عن بيع الغرر، وهو مخرج في \" الإرواء \" (١٢٩٤)\n، و\" أحاديث البيوع \".\nوقوله: \" المسلم أخوالمسلم \". ورد في \" الصحيحين \" وغيرهما عن جمع من\nالصحابة، وهو مخرج في \" إرواء الغليل \" (١٣٢١ و٢٤٩٠) .","vol":"5","page":95},{"text":"<span data-type=\"title\" id=toc-2087>٢٠٧٧ </span>- \" ما من رجلين اصطرما فوق ثلاث إلا طويت عنهما صحيفة الزيادات. قلت:\nيا رسول الله! وما صحيفة الزيادات؟ قال: الصلاة النافلة، وما كان من\nالتطوع ما لم يشاكل الفرض \".\nمنكر\nأخرجه الدولابي في \" الذرية الطاهرة \" (ق ٢٠/٢) عن عمر بن أبي الحريش: حدثني\nإبراهيم بن رشيد عن الحارث بن حمران عبد الله بن حسن بن حسن عن أبيه عن جده\nمرفوعا.\nقلت: وهذا إسناد ضعيف مظلم. من دون عبد الله بن حسن بن حسن ثلاثتهم لم\nأعرفهم، وكذا رأيته في الأصل: \" الحارث بن حمران عبد الله بن حسن.. \"، سقط\nمن بينهما الواسطة أوأداة التحديث (عن) .\nويحتمل أن يكون (حمران) محرفا من (عمران) فإن ثبت ذلك فهو (الحارث بن\nعمران الجعفري المدني)، وهو ضعيف، بل قال ابن حبان (١/٢٢٥):\n\" كان يضع الحديث على الثقات \".","vol":"5","page":96},{"text":"<span data-type=\"title\" id=toc-2088>٢٠٧٨ </span>- \" حدثني جبريل أن الله أهبط إلى الأرض ملكا، فأقبل ذلك الملك يمشي حتى انتهى\nإلى باب رجل ينادي على باب الدار، فقال الملك للرجل: ما جاء بك إلى هذه الدار\n؟ فقال: أخ لي مسلم زرته في الله، قال: آلله ما جاء بك إلا ذلك؟ قال: آلله\nما جاء بي إلا ذلك، قال الملك: فإني رسول الله إليك، وهو يقريك السلام،\nويقول: وجبت لك الجنة، وأيما مسلم زار مسلما، فليس إياه يزور، بل إياي\nيزور وثوابه علي الجنة \".\nموضوع\nأخرجه الدولابي في \" الذرية الطاهرة \" (ق ٢٣/١) من طريق","vol":"5","page":96},{"text":"حفص بن عمر الفراء عن\nأبي داود المكفوف عن جابر عن أبي جعفر محمد بن علي عن أبيه عن علي بن الحسين بن\nعلي بن أبي طالب عن الحسن بن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد موضوع، آفته إما جابر - وهو ابن يزيد الجعفي - وهو ضعيف\nمتهم. وإما أبو داود المكفوف - وهو أبو داود الأعمى: نفيع بن الحارث - وهو\nبه ألصق، فإنه متروك، كذبه ابن معين.\nوحفص بن عمر الفراء؛ لم أعرفه.\n<span data-type=\"title\" id=toc-2089>٢٠٧٩ </span>- \" يا مسلم! اضمن لي ثلاثا أضمن لك الجنة: إن أنت عملت بما افترض الله عليك؛\nفأنت أعبد الناس، وإن قنعت بما رزقك؛ فأنت أغنى الناس، وإن أنت اجتنبت ما\nحرم الله عليك؛ فأنت أورع الناس \".\nموضوع\nرواه الدولابي في \" الذرية الطاهرة \" (٢٤/١ - ٢) من طريق سعد الإسكاف عن\nالأصبغ بن نباتة عن الحسن بن علي مرفوعا.\nقلت: وهذا موضوع، آفته سعد الإسكاف، وهو ابن طريف الحنظلي؛ قال الحافظ:\n\" متروك، ورماه ابن حبان بالوضع، وكان رافضيا \".\nوالأصبغ؛ متروك أيضا.","vol":"5","page":97},{"text":"<span data-type=\"title\" id=toc-2090>٢٠٨٠ </span>- \" أحسن علاقة سوطك، فإن الله جميل يجب الجمال \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١٨/٣٦٦/٩٣٦)، وفي \" الصحابة \" من\nطريق ابن جريج عن أبيه عن عثمان بن محمد بن قيس قال:","vol":"5","page":97},{"text":"\" رأى أبي في يدي سوطا لا علاقة له، فقال: إن رسول الله ﷺ\nقال لرجل: ... \" فذكره.\nقال الحافظ في ترجمة قيس هذا من \" الإصابة \":\n\" كذا أورده أبو نعيم عن الطبراني، وتبعه أبو موسى، وظاهره أن الحديث من\nرواية محمد بن قيس، إلا إن كان أطلق على الجد أبا، فيكون الحديث من رواية\nعثمان عن قيس، ورأيت في نسخة قديمة بين عثمان ومحمد ضبة، فكأنه كان عن\nعثمان عن محمد بن قيس عن أبيه \".\nقلت: وسواء كان هذا أوذاك، فالإسناد ضعيف، عثمان هذا وأبو هـ لم أجد من\nترجمهما. ووالد ابن جريج مجهول، وقال الحافظ:\n\" لين \".\nوقال الهيثمي في \" مجمع الزوائد \" (٥/١٣٤):\n\" رواه الطبراني، وفيه من لم أعرفهم \".\n<span data-type=\"title\" id=toc-2091>٢٠٨١ </span>- \" أحسنوا، فإن غلبتم فكتاب الله وقدره، لا تدخلوا (اللو)؛ فإن من أدخل (\nاللو) عليه، دخل عليه عمل الشيطان \".\nضعيف جدا\nأخرجه الخطيب في \" تاريخ بغداد \" (١٢/٢٥٥) عن عمار بن نصر: حدثنا محمد بن\nشعيب بن شابور قال: حدثنا إسحاق بن عبد الله أن (الأصل: ابن) صفوان بن سليم\nأخبره، أن عطاء بن يسار أخبره عن أبي هريرة عن عمر بن الخطاب مرفوعا.\nقلت: هذا إسناد ضعيف جدا، إسحاق بن عبد الله؛ الظاهر أنه ابن أبي فروة\nالمدني، وهو متروك كما قال الحافظ.","vol":"5","page":98},{"text":"<span data-type=\"title\" id=toc-2092>٢٠٨٢ </span>- \" إنكم قادمون على إخوانكم، فأحسنوا لباسكم، وأصلحوا رحالكم، حتى تكونوا\nكأنكم شامة في الناس، إن الله لا يحب الفحش والتفحش \".\nضعيف\nأخرجه أبو داود (٢/٣٧٩ - ٣٨٠ - طبع الحلبي)، والحاكم (٤/١٨٣)، وأحمد (\n٤/١٨٠)، وكذا ابن المبارك في \" الزهد \" (رقم ٨٥٣)، وابن أبي شيبة (\n٥/٣٤٥)، والطبراني في \" الكبير \" (٦/٩٤/ رقم ٥٦١٦)، وابن عساكر في \"\nالتاريخ \" (٣/٢٤٩) من طريق هشام بن سعد عن قيس بن بشر التغلبي قال:\n\" كان أبي جليسا لأبي الدرداء ﵁ بدمشق، وبها رجل من أصحاب\nرسول الله ﷺ من الأنصار يقال له ابن الحنظلية، وكان\nمتوحدا، قلما يجالس الناس، إنما هو في صلاة، فإذا انصرف، فإنما هو تكبير\nوتسبيح وتهليل، حتى يأتي أهله، فمر بنا يوما ونحن عند أبي الدرداء، فسلم\n، فقال أبو الدرداء: كلمة تنفعنا ولا تضرك! فقال: قال رسول الله صلى الله\nعليه وسلم: ... \" فذكره. والسياق للحاكم، وقال:\n\" صحيح الإسناد \". ووافقه الذهبي، وهذا من عجائبه، فقد قال في ترجمة قيس\nابن بشر:\n\" عن أبيه، لا يعرفان \"!\nوانظر تعليقي على \" رياض الصالحين \" (ص ٣٣١ - ٣٣٢/ الطبعة الأولى الشرعية) .\n(تنبيه): أورد السيوطي الحديث في \" الجامع \" دون طرفيه، وعزاه للحاكم وحده\n، ولم أره عنده بغير اللفظ المذكور أعلاه. وهو من الأحاديث التي حذفها (\nحسان) من طبعته لـ \" الرياض \" دون أن ينبه على ذلك، وله من مثله كثير! !","vol":"5","page":99},{"text":"<span data-type=\"title\" id=toc-2093>٢٠٨٣ </span>- \" احضروا موتاكم، ولقنوهم لا إله إلا الله، وبشروهم بالجنة، فإن الحليم من\nالرجال والنساء يتحيرون عند ذلك المصرع، وإن الشيطان لأقرب ما يكون من ابن\nآدم عند ذلك المصرع، والذي نفسي بيده؛ لمعاينة ملك الموت أشد من ألف ضربة\nبالسيف، والذي نفسي بيده؛ لا تخرج نفس عبد من الدنيا حتى يألم كل عرق منه على\nحياله \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٥/١٨٦) عن أحمد بن أبي الطيب أبي سليمان:\nحدثنا إسماعيل بن عياش عن أبي معاذ عتبة بن حميد عن مكحول عن واثلة بن الأسقع\nقال: قال رسول الله ﷺ: فذكره، وقال:\n\" لم نكتبه إلا من حديث إسماعيل \".\nقلت: وهو ضعيف في روايته عن غير الشاميين، وهذه منها، فإن أبا معاذ هذا\nبصري، وهو صدوق له أوهام.\nوأحمد بن أبي الطيب، قال الحافظ:\n\" صدوق حافظ، له أغلاط ضعفه بسببها أبو حاتم، وما له في البخاري سوى حديث\nواحد متابعة \".","vol":"5","page":100},{"text":"<span data-type=\"title\" id=toc-2094>٢٠٨٤ </span>- \" أبو بكر صاحبي ومؤنسي في الغار، سدوا كل خوخة في المسجد إلا خوخة أبي بكر \".\nموضوع بلفظ (مؤنسي)\nأخرجه أبو نعيم في \" الحلية \" (٤/٣٠٣ و٥/٢٥ - ٢٦)، والديلمي في \" مسنده \" (١/١/٧٧ - ٧٨ - مختصره)، وابن عساكر في \" التاريخ \" (٩/٣٢٧) عن محمد بن يونس بن موسى عن","vol":"5","page":100},{"text":"إسماعيل بن سنان أبي عبيدة العصفري قال: حدثنا مالك عن طلحة\nابن مصرف عن سعيد بن جبير عن ابن عباس مرفوعا، وقال أبو نعيم:\n\" غريب من حديث سعيد وطلحة ومالك، لم نكتبه إلا من حديث أبي عبيدة \".\nقلت: قال ابن أبي حاتم (١/١/١٧٦) عن أبيه:\n\" ما بحديثه بأس \".\nلكن الراوي عنه محمد بن يونس - وهو الكديمي - متهم بالوضع، فالحديث واه بمرة\n، لكن يبدو أن الكديمي لم يتفرد به، فقد قال الهيثمي في \" المجمع \" (٩/٤٢)\nوقد ساق الحديث:\n\" رواه عبد الله، ورجاله ثقات \".\nقلت: ولا يعقل أن يكون عند عبد الله - يعني ابن الإمام أحمد - من طريق\nالكديمي، ثم يخفى حاله على الهيثمي!\nثم إن الحديث لم أره في \" المسند \"، ولا هو في ترجمة (طلحة بن مصرف..) من\n\" جامع السنن والمسانيد \" لابن كثير (٣٠/٢٧٢ - ٢٧٥)، وإنما رواه عبد الله\nفي زوائد \" فضائل أبيه \" (١/٣٩٦/٦٠٣)، ومن طريق الكديمي أيضا. والله أعلم.\nواعلم أنني إنما أوردت الحديث هنا لقوله: \" مؤنسي \"، وإلا فسائره صحيح\nمشهور:\nأما الصحبة؛ فبنص القرآن الكريم.\nوأما جملة الخوخة؛ ففي حديث ابن عباس قال:","vol":"5","page":101},{"text":"خرج رسول الله ﷺ في مرضه الذي مات فيه.. الحديث ثم قال:\n\" إنه ليس من الناس أحد أمن علي في نفسه وماله من أبي بكر بن أبي قحافة، ولو\nكنت متخذا خليلا لاتخذت أبا بكر خليلا، ولكن خلة الإسلام أفضل، سدوا كل خوخة\nفي هذا المسجد غير خوخة أبي بكر \".\nأخرجه البخاري (٤٦٧)، والنسائي في \" الكبرى \" (٥/٣٥/٨١٠٢)، وابن حبان (٦٨٢١)، وغيرهم ممن ذكروا في \" الصحيحة \" (٢٢١٤)، وعزاه المعلق على \"\nفضائل الصحابة للإمام أحمد \" (١/٧١) للترمذي، وما أراه إلا وهما، وإنما\nعنده حديث أبي سعيد الذي أذكره قريبا.\nوأما أحاديث الصحبة؛ فكثيرة، من أصحها حديث أبي سعيد الخدري مرفوعا بلفظ:\n\" إن من أمن الناس علي في صحبته وماله أبو بكر، ولوكنت متخذا خليلا.. \"\nالحديث نحوالذي قبله.\nأخرجه الشيخان، والترمذي (٣٦٦١)؛ وصححه، والنسائي (٨١٠٣)، وابن\nحبان (٦٨٢٢)، وابن سعد (٢/٢٢٧)، وابن أبي شيبة (١٢/٦/١١٩٧٥)، وأحمد\n(٣/١٨) .\n<span data-type=\"title\" id=toc-2095>٢٠٨٥ </span>- \" إني عند الله (وفي رواية: عبد الله) في أم الكتاب لخاتم النبيين، وإن\nآدم لمنجدل في طينته، وسأنبئكم بتأويل ذلك، دعوة أبي إبراهيم، وبشارة عيسى\nقومه، ورؤيا أمي التي رأت أنه خرج منها نور أضاءت له قصور الشام، وكذلك ترى\nأمهات النبيين صلوات الله عليهم \".","vol":"5","page":102},{"text":"ضعيف.\nأخرجه أحمد (٤/١٢٨)، والبزار (كشف - ٢٣٦٥)، والطبري في \" تفسيره \" (\nرقم ٢٠٧١ - ٢٠٧٣)، وأبو نعيم في \" الحلية \" (٦/٨٩ - ٩٠)، والحاكم (\n٢/٦٠٠)، وابن عساكر (١/١٥٧) من طريق أبي بكر بن أبي مريم عن سعيد بن سويد\nعن العرباض بن سارية مرفوعا. وقال الحاكم:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: أبو بكر ضعيف \".\nقلت: وقد خولف في إسناده كما يأتي.\nوسعيد بن سويد، قال ابن أبي حاتم عن أبيه (٢/١/٢٤٠):\n\" صدوق، وكان يدلس، يكثر ذاك. يعني التدليس \".\nقلت: وقد عنعنه.\nوتابعه معاوية بن صالح، لكنه خالفه في إسناده، فقال: عن سعيد بن سويد\nالكلبي عن عبد الأعلى (وقال بعضهم: عبد الله) بن هلال السلمي عن عرباض بن\nسارية به.\nأخرجه ابن حبان (٢٠٩٣ - الموارد)، وأحمد (٤/١٢٧)، وابن سعد في \"\nالطبقات \" (١/١٤٩)، والطبري، وابن عساكر.\nقلت: وعبد الأعلى هذا أورده ابن أبي حاتم (٣/٢٥) من رواية ابن سويد هذا فقط\nعنه، ولم يذكر فيه جرحا ولا تعديلا، فالإسناد ضعيف. وذكره ابن حبان في \"\nالثقات \" (٥/١٢٨) .","vol":"5","page":103},{"text":"وقد أخرج الحاكم من طريق ابن إسحاق قال: حدثني ثور بن يزيد عن خالد بن معدان\nعن أصحاب رسول الله ﷺ أنهم قالوا: يا رسول الله! أخبرنا عن\nنفسك، فقال: \" دعوة أبي إبراهيم ... \" الحديث نحوه؛ دون قوله:\n\" وكذلك ... \". وهي رواية عبد الأعلى المتقدمة. وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي، وإنما هو حسن فقط للخلاف المعروف في ابن\nإسحاق.\nنعم؛ الحديث صحيح بدون الزيادة الأخيرة:\n\" وكذلك ترى ... \"، فانظر حديث:\n\" أنا دعوة إبراهيم ... \" (١٥٤٦ و١٩٢٥) من \" الصحيحة \".\n<span data-type=\"title\" id=toc-2096>٢٠٨٦ </span>- \" أنا رسول من أدركت حيا، ومن يولد بعدي \".\nضعيف\nرواه ابن سعد (١/١٩١) عن الحسن قال: قال رسول الله ﷺ:\nقلت: وسنده صحيح، ولكنه مرسل، والحسن هو البصري، وهو سيىء الإرسال.","vol":"5","page":104},{"text":"<span data-type=\"title\" id=toc-2097>٢٠٨٧ </span>- \" إن الله بعثني لتمام مكارم الأخلاق وتمام محاسن الأفعال \".\nضعيف\nرواه البغوي في \" شرح السنة \" (٣٦٢٢ و٣٦٢٣) عن يوسف بن محمد بن المنكدر عن\nأبيه عن جابر رفعه.\nقلت: وهذا إسناد ضعيف، من أجل يوسف هذا. قال الحافظ في \" التقريب \":\n\" ضعيف \".","vol":"5","page":104},{"text":"وأورده الذهبي في \" الضعفاء \"، وقال:\n\" قال النسائي: متروك الحديث. وقال أبو زرعة: صالح الحديث \".\nويغني عنه حديث أبي هريرة:\n\" إنما بعثت لأتمم مكارم الأخلاق \". وهو مخرج في \" الصحيحة \" (رقم ٤٥) .\n<span data-type=\"title\" id=toc-2098>٢٠٨٨ </span>- \" اتقوا صاحب هذا الوجع: الجذام، كما يتقى السبع؛ إذا هبط واديا فاهبوا غيره \".\nضعيف\nأخرجه ابن سعد (٤/١١٧)، وابن عبد البر في \" التمهيد \" (١/٥٢ - ٥٣) من\nطريقين عن محمد بن إسحاق قال: حدثني عاصم بن عمر بن قتادة عن محمود بن لبيد\nقال:\n\" أمرني يحيى بن الحكم على (جرش)، فقدمتها، فحدثوني أن عبد الله بن جعفر\nحدثهم أن رسول الله ﷺ قال لصاحب هذا الوجع الجذام: \" اتقوه\nكما ... \"، فقلت لهم: والله لئن كان ابن جعفر حدثكم هذا ما كذبكم، فلما\nعزلني عن (جرش)، قدمت المدينة، فلقيت عبد الله بن جعفر، فقلت: يا أبا\nجعفر، ما حديث حدثني به عنك أهل (جرش) [ثم حدثته الحديث]؟ قال: فقال:\nكذبوا والله، ما حدثتهم هذا، ولقد رأيت عمر بن الخطاب يؤتى بالإناء فيه\nالماء، فيعطيه معيقيبا، وكان رجلا قد أسرع فيه ذلك الوجع، فيشرب منه، ثم\nيتناوله عمر من يده، فيضع فمه موضع فمه، حتى يشرب منه، فعرفت [أنه] إنما\nيصنع عمر ذلك فرارا من أن يدخله شيء من العدوى \".\nقلت: وهذا إسناد رجاله ثقات، فهو إسناد جيد، قد صرح فيه ابن إسحاق","vol":"5","page":105},{"text":"بالتحديث\n، لولا جهالة الذين حدثوا محمودا بالحديث عن عبد الله بن جعفر، وتكذيب هذا\nإياهم، ومع كونه ليس صريحا بأنهم كلهم تلقوه عنهم مباشرة، ولم يأخذه بعضهم\nعن بعض.\nأقول هذا، لأنهم لوأخذوه عنه مباشرة؛ لم تضرهم الجهالة، لكونهم جماعة،\nومن التابعين، ولم يضرهم أيضا التكذيب المذكور، لأنه يحتمل أن عبد الله بن\nجعفر بعد أن حدث بالحديث نسيه، وحفظه أولئك عنه، وله أمثلة قد ذكرت بعضها\nفي كتب المصطلح، وألف في ذلك الخطيب البغدادي كتابا خاصا، لا سيما\nوعبد الله بن جعفر ﵁ استند في التكذيب على صنيع عمر، وليس فيه ما\nيوجب تكذيب الحديث - لوثبت - لأمرين اثنين:\nالأول: أنه موقوف، والحديث مرفوع، والترجيح في هذه الحالة للمرفوع، ولا\nعكس.\nوالآخر: أن الموقوف يحمل على قوة التوكل والاعتماد على الله كما في حديث \"\nكل ثقة بالله وتوكلا على الله \"، قاله للمجذوم، وأكل معه في قصعة واحدة،\nوإن كان إسناده ضعيفا كما بينته فيما تقدم (١١٤٤) .\nويؤيد ما ذكرنا أنه قد صح قوله ﷺ: \" فر من المجذوم فرارك من\nالأسد \" كما بينته في \" الصحيحة \" (٧٨٣)، فإن لم يحمل فعل عمر على ما ذكرنا\n؛ تضارب مع هذا الحديث الصحيح، فإن لم يوفق بينهما بنحوما ذكرنا، فالحجة مع\nالحديث كما لا يخفى، وهو شاهد قوي في المعنى لحديث الترجمة، لولا أن فيه\nزيادة في اللفظ، ألا وهو قوله:\n\" إذا هبط واديا، فاهبطوا غيره \".","vol":"5","page":106},{"text":"فهذا مع ما سبق بيانه من الجهالة وغيره، هو الذي دعاني إلى إيراد الحديث في\nهذا الكتاب، دون الكتاب الآخر. والله أعلم.\n<span data-type=\"title\" id=toc-2099>٢٠٨٩ </span>- \" احفظ ود أبيك، لا تقطعه، فيطفىء الله نورك \".\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٤٠): حدثنا عبد الله بن صالح قال:\nحدثني الليث عن خالد بن يزيد عن عبد الله بن دينار عن ابن عمر:\n\" مر أعرابي في سفر، فكان أبو الأعرابي صديقا لعمر ﵁، فقال\nللأعرابي (١): ألست ابن فلان؟ قال: بلى، فأمر له ابن عمر بحمار كان يستعقب\n، ونزع عمامته عن رأسه، فأعطاه، فقال بعض من معه: أما يكفيه درهمان؟ فقال\n: قال النبي ﷺ: ... \" فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين؛ غير عبد الله بن صالح،\nفهو من رجال البخاري وحده، وفيه ضعف معروف من قبل حفظه.\nومما يدلك على ذلك؛ أنه قد خالفه في إسناده ومتنه يعقوب بن إبراهيم بن سعد،\nفقال: حدثنا أبي والليث بن سعد جميعا عن يزيد بن عبد الله بن أسامة بن الهاد\nعن عبد الله بن دينار عن ابن عمر:\nأنه كان إذا خرج إلى مكة كان له حمار يتروح عليه إذا مل ركوب الراحلة، وعمامة\nيشد بها رأسه، فبينما هو يوما على ذلك الحمار، إذ مر به أعرابي، فقال: [له\nابن عمر]: ألست ابن فلان بن فلان؟ قال: بلى، فأعطاه الحمار، وقال: اركب\nهذا، والعمامة؛ قال: اشدد بها رأسك. فقال له بعض أصحابه: غفر الله\n_________\n(١) الأصل (الأعرابي)، والتصحيح من الزيادة الآتية في حديث مسلم، وهي لأحمد، ومن رواية \" الشعب \" للبيهقي. اهـ.","vol":"5","page":107},{"text":"لك:\nأعطيت هذا الأعرابي حمارا كنت تروح عليه، وعمامة كنت تشد بها رأسك، فقال:\nإني سمعت رسول الله ﷺ يقول:\n\" إن من البر صلة الرجل أهل ود أبيه بعد أن يولي \". وإن أباه كان صديقا لعمر.\nأخرجه مسلم (٨/٦)، وأحمد (٢/٨٨ و٩١)، والبخاري في \" الأدب المفرد \"\nعقب حديث الترجمة.\nفهذا هو المحفوظ من لفظ الحديث، أخطأ فيه عبد الله بن صالح، فرواه باللفظ\nالأول، ولعله اشتبه عليه بما حدث به سعد بن عبادة الزرقي أن أباه قال:\n\" كنت جالسا في مسجد المدينة مع عمروبن عثمان، فمر بنا عبد الله بن سلام\nمتكئا على ابن أخيه، فنفذ عن المجلس، ثم عطف عليه، فرجع عليهم، فقال: ما\nشئت عمروبن عثمان! مرتين أوثلاثا، فوالذي بعث محمدا ﷺ\nبالحق إنه لفي كتاب الله ﷿، مرتين -: لا تقطع من كان يصل أباك، فيطفأ\nبذلك نورك \".\nأخرجه البخاري في \" الأدب \" أيضا (٤٢)؛ ورجاله ثقات، إلا أن ابن عبادة هذا\nلم يوثقه غير ابن حبان، فهذا أصل الحديث، أي أنه من الإسرائيليات. والله\n﷾ أعلم.\nوحديث الترجمة رواه الطبراني في \" المعجم الأوسط \" (٢/٢٤٦/٢/٨٧٩٧ - بترقيمي)\nمن الوجه المذكور، وعلقه البيهقي في \" الآداب \" (ص ٣١ - ٣٢)، وعزاه الأخ\nالمعلق عليه لـ \" البيهقي في (السنن) \"، ولم أره فيه، فلعله خطأ مطبعي،\nفإنه وصله في \" الشعب \" (٦/٢٠٠/٧٨٩٨) بتمامه. وقال الهيثمي (٨/١٤٧):\n\" رواه الطبراني في \" الأوسط \"، وإسناده حسن \"!","vol":"5","page":108},{"text":"<span data-type=\"title\" id=toc-2100>٢٠٩٠ </span>- \" أبو بكر مني، وأنا منه، [وأبو بكر] أخي في الدنيا والآخرة \".\nموضوع\nرواه الديلمي (١/١/٧٨) عن عبد الرحمن بن عمروبن جبلة: حدثتنا عباسة\nالمجاشعية: سمعت أم حبيبة الرقاشية تحدث عن عائشة مرفوعا.\nوقال الحافظ في \" مختصره \":\n\" قلت: عبد الرحمن كذبوه \".\nقلت: وقال الدارقطني:\n\" متروك يضع الحديث \".","vol":"5","page":109},{"text":"<span data-type=\"title\" id=toc-2101>٢٠٩١ </span>- \" أبعد الناس من الله يوم القيامة القاضي الذي يخالف إلى غير ما يأمر به ... \"\nالحديث بطوله.\nضعيف جدا\nرواه الديلمي (١/١/٨١) عن محمد بن الحسين العسقلاني عن محمد بن أحمد المقرئ\nعن عبد الله بن أبان بن شداد عن أبي الدرداء هاشم بن محمد عن عمروبن بكر عن\nثور عن مكحول عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، آفته عمروبن بكر، وهو السكسكي الشامي، اتفقوا\nعلى تضعيفه، وقال ابن حبان:\n\" روى الأوابد والطامات التي لا يشك من هذا الشأن صناعته أنها معمولة \".\nوقال الذهبي في \" الميزان \":\n\" واه \".","vol":"5","page":109},{"text":"ثم ساق له أحاديث مما أنكر عليه، ثم قال:\n\" قلت: أحاديثه شبه موضوعة \".\nوقال الحافظ في \" التقريب \":\n\" متروك \".\nوأبو الدرداء هاشم بن محمد لم أجد له ترجمة كما كنت ذكرت تحت الحديث المتقدم (\n١٩٧)، وهو رواية السكسكي هذا كما في \" التهذيب \"، فالظاهر أنه معروف،\nفينبغي أن تكون له ترجمة في \" تاريخ ابن عساكر \"، ولكن النسخة التي في \"\nالظاهرية \" منه فيها خرم، فإن المجلد السابع عشر ينتهي بترجمة \" هارون ابن عمر\n... \"، والمجلد الثامن عشر يبتدىء بترجمة \" لاحق بن الحسين \"!\nومن دونه لم أعرفهم.\nوالحديث أعله المناوي بالسكسكي هذا، فقال:\n\" أورده الذهبي في \" الضعفاء \"، وقال ابن عدي: له مناكير، واتهمه ابن حبان\nبالوضع \".\nثم وجدت ترجمة هاشم بن محمد هذا في \" ثقات ابن حبان \" (٩/٢٤٤) برواية اثنين\nآخرين عنه؛ فإن الفضل هذا متهم بالكذب.\n<span data-type=\"title\" id=toc-2102>٢٠٩٢ </span>- \" [يا] أيها الناس! مروا بالمعروف، وانهو اعن المنكر قبل أن تدعوا الله؛\nفلا يستجيب لكم، وقبل أن تستغفروه؛ فلا يغفر لكم، إن الأمر بالمعروف\nوالنهي عن المنكر لا يدفع رزقا، ولا يقرب أجلا،","vol":"5","page":110},{"text":"وإن الأحبار من اليهو د\nوالرهبان من النصارى لما تركوا الأمر بالمعروف والنهي عن المنكر؛ لعنهم الله\nعلى لسان أنبيائهم ثم عموا بالبلاء \".\nضعيف\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/٢١٧/١٣٨٩)، ومن طريقه أبو نعيم في\n\" الحلية \" (٨/٢٨٧)، والأصبهاني في \" الترغيب \" (١/١٥٧/٢٩٩) من طريق\nإبراهيم بن إبراهيم بن دنوقا: حدثنا إسحاق بن إبراهيم الرازي: حدثنا عبد الله\nابن عبد العزيز بن عبد الله بن عمر بن الخطاب عن أبيه عن سالم بن عبد الله بن\nعمر عن أبيه مرفوعا. والسياق للأصبهاني، والزيادة للطبراني، وقال:\n\" تفرد به ابن دنوقا \".\nقلت: وهو ثقة. كما قال الدارقطني وابن حبان، ومن فوقه ثقات؛ غير (\nالرازي) هذا، فلم أجد له ترجمة، وقد ذكره المزي في الرواة عن (عبد الله بن\nعبد العزيز العمري) .\nوقال المنذري (٣/١٧١):\n\" رواه الأصبهاني عن ابن عمر مرفوعا \".\nوأشار إلى ضعفه. وقال الهيثمي (٧/٢٦٦):\n\" رواه الطبراني في \" الأوسط \"، وفيه من لم أعرفهم \".\nقلت: كلهم ثقات غير (الرازي)، فتنبه. وقد جاء مفرقا في أحاديث، فانظر:\n\" ألا لا يمنعن أحدكم ... \"، وهو صحيح مخرج في \" الصحيحة \" (١٦٨) . و\" كان\nمن كان قبلكم من بني إسرائيل ... \"، ومضى تخريجه برقم (١١٠٥) .","vol":"5","page":111},{"text":"<span data-type=\"title\" id=toc-2103>٢٠٩٣ </span>- \" خير الناس أتقاهم للرب، وأوصلهم للرحم، وآمرهم بالمعروف، وأنهاهم عن\nالمنكر \".\nضعيف\nرواه أحمد (٦/٤٣١ - ٤٣٢)، وابن أبي الدنيا في \" الأمر بالمعروف والنهي عن\nالمنكر \" (٥٤/٢)، والبيهقي في \" الزهد \" (١٠٧/١) عن شريك عن سماك عن\nعبد الله بن عميرة عن زوج درة بنت أبي لهب عن درة بنت أبي لهب، قالت: قلت\n: يا رسول الله! من أخير الناس؟ قال: أتقاهم للرب ...، الحديث.\nقلت: وهذا إسناد ضعيف، وفيه ثلاث علل:\nالأولى: زوج درة لم أعرفه.\nالثانية: عبد الله بن عميرة، وهو الكوفي مجهول.\nالثالثة: شريك، وهو ابن عبد الله القاضي، وهو ضعيف لسوء حفظه.\n(تنبيه): زاد أحمد في أوله: \" أقرؤهم \".","vol":"5","page":112},{"text":"<span data-type=\"title\" id=toc-2104>٢٠٩٤ </span>- \" رحم الله أبا بكر؛ زوجني ابنته، وحملني إلى دار الهجرة، وأعتق بلالا من\nماله. رحم الله عمر؛ يقول الحق وإن كان مرا، تركه الحق وماله صديق. رحم\nالله عثمان؛ تستحييه الملائكة، رحم الله عليا، اللهم أدر الحق معه حيث دار \".\nضعيف جدا\nرواه الترمذي (٢/٢٩٨)، والعقيلي في \" الضعفاء \" (ص ٤٢٠)، وابن أبي عاصم\nفي \" السنة \" (١٢٣٢ و١٢٤٦ و١٢٨٦) مفرقا، وكذا الحاكم (٣/٧٢ و١٢٤ و١٢٥\n)، وأبو نعيم في \" المعرفة \" (١/٢٣/٢)، وابن","vol":"5","page":112},{"text":"عبد البر في \" التمهيد \" (٣/٣٧/١)، والقاضي أبو يعلى الفراء في \" الخامس من الأمالي \" (٢٩ - ٣٠)،\nوابن عساكر (١٢/١٧٩/١ و١٣/١٦/١) عن المختار بن نافع عن أبي حيان التيمي عن\nأبيه عن علي بن أبي طالب مرفوعا.\nومن هذا الوجه رواه أبو منصور بن عساكر في \" الأربعين في مناقب أمهات المؤمنين\n\" (٣٨/ الحديث ٢٤)، وقال:\n\" هذا حديث حسن صحيح (كذا الأصل) \".\nكذا قال، والمختار بن نافع؛ قال النسائي وغيره:\n\" ليس بثقة \".\nوقال البخاري:\n\" منكر الحديث \".\nوقال ابن حبان:\n\" منكر الحديث جدا \".\nثم ساق له هذا الحديث. وقال العقيلي:\n\" لا يعرف إلا به \".\nولذلك ضعفه الترمذي بقوله:\n\" حديث غريب، لا نعرفه إلا من هذا الوجه، والمختار بن نافع شيخ بصري كثير\nالغرائب، وأبو حيان التيمي: اسمه يحيى بن سعيد بن حيان التيمي، كوفي ثقة \".\nوأما الحاكم فقال:","vol":"5","page":113},{"text":"\" صحيح على شرط مسلم \".\nفتعقبه الذهبي في الموضع الآخر، فقال:\n\" كذا قال، ومختار ساقط. قال النسائي وغيره: ليس بثقة \".\nورواه ابن عساكر (١١/٩١/١) من طريق الحاكم بإسناد آخر له عن علي بن عاصم:\nنا أبو حيان التيمي عن حبة بن جون العرني قال: قال علي بن أبي طالب مرفوعا\nبتمامه.\nوالحديث عزاه السيوطي في \" الجامع \" للترمذي بزيادة: \" وجهز جيش العسرة،\nوزاد في مسجدنا حتى وسعنا \" بعد قوله: \" الملائكة \"، وليست هذه الزيادة عند\nالترمذي، ولا عند غيرنا ممن ذكرنا، وقد عزاه في \" الجامع الكبير \" لأبي\nنعيم أيضا في \" معرفة الصحابة \"، وإنما هي عند ابن عساكر من الطريق الأخرى،\nالتي فيها (علي بن عاصم)، وهو الواسطي. قال الحافظ:\n\" صدوق يخطىء ويصر \".\n<span data-type=\"title\" id=toc-2105>٢٠٩٥ </span>- \" ولدت في زمن الملك العادل. يعني أنوشروان \".\nباطل لا أصل له\nقال البيهقي في \" شعب الإيمان \" (٢/٩٧/١):\n\" يرويه بعض الجهال عن نبينا ﷺ، وتكلم في بطلانه الحليمي\n﵀. وكان شيخنا أبو عبد الله الحافظ (صاحب المستدرك) قد تكلم أيضا\nفي بطلان هذا الحديث، ثم رأى بعض الصالحين رسول الله ﷺ في\nالمنام، فحكى له ما قال أبو عبد الله، فصدقه في تكذيب هذا الحديث وإبطاله،\nوقال: ما قلته قط \".","vol":"5","page":114},{"text":"<span data-type=\"title\" id=toc-2106>٢٠٩٦ </span>- \" لا تجعلوا آخر طعامكم ماء \".\nلا أعرف له أصلا\nوإن اشتهر في العصر الحاضر على الألسنة، وكثر السؤال عنه، ويخالفه حديث\nأبي هريرة قال:\nخرجت يوما من بيتي إلى المسجد، لم يخرجني إلا الجوع، فوجدت نفرا من أصحاب\nرسول الله ﷺ: فقالوا: يا أبا هريرة، ما أخرجك هذه الساعة؟\nفقلت: ما أخرجني إلا الجوع، فقالوا: نحن والله ما أخرجنا إلا الجوع، فقمنا\n؛ فدخلنا على رسول الله ﷺ، فقال: ما جاء بكم هذه الساعة؟\nفقلنا: يا رسول الله، جاء بنا الجوع، قال: فدعا رسول الله صلى الله عليه\nوسلم بطبق فيه تمر، فأعطى كل رجل منا تمرتين، فقال:\n\" كلوا هاتين التمرتين، واشربوا عليهما من الماء، فإنهما ستجزيانكم يومكم\nهذا \".\nقال أبو هريرة: فأكلت تمرة، وجعلت تمرة في حجرتي (١) فقال رسول الله\nﷺ: يا أبا هريرة، لم رفعت هذه التمرة؟ فقلت: رفعتها لأمي\n، فقال: \" كلها، فإنا سنعطيك لها تمرتين \"، فأكلتها فأعطاني لها تمرتين.\nأخرجه ابن سعد (٤/٣٢٨ - ٣٢٩) عن محمد بن هلال عن أبيه عن أبي هريرة.\nقلت: ورجاله ثقات؛ غير هلال والد محمد، وهو ابن أبي هلال المدني؛ قال\nالذهبي:\n\" لا يعرف \".\n_________\n(١) كذا الأصل بالراء، والظاهر الذي يقتضيه السياق أنه بالزاي، وهي الإزار من الوسط، وموضع التكة من السراويل. اهـ.","vol":"5","page":115},{"text":"<span data-type=\"title\" id=toc-2107>٢٠٩٧ </span>- \" من أمر بمعروف، فليكن أمره بمعروف \".\nضعيف جدا\nأخرجه البيهقي في \" شعب الإيمان \" (٦/٩٩/٧٦٠٣) من طريق أبي العباس بسنده عن\nسلم بن ميمون الخواص عن زافر: حدثني المثنى بن الصباح عن عمروبن شعيب عن\nأبيه عن جده قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا مسلسل بالضعفاء:\nالأول: المثنى بن الصباح؛ قال الحافظ:\n\" ضعيف، اختلط بأخرة، وكان عابدا \".\nالثاني: زافر، وهو ابن سليمان الإيادي؛ قال الحافظ:\n\" صدوق كثير الأوهام \".\nالثالث: سلم هذا، شديد الضعف. قال ابن عدي:\n\" ينفرد بمتون بأسانيد مقلوبة، وهو من كبار الصوفية. قال: ولعله كان يقصد\nأن يصيب فيخطئ في الإسناد والمتن، فإن الحديث لم يكن من عمله \".\nوقال أبو حاتم:\n\" لا يكتب حديثه \".\nوالحديث عزاه العراقي في \" تخريج الإحياء \" (٢/٢٩٢) للبيهقي في \" الشعب \" من\nرواية عمروبن شعيب ... وسكت عمن دونه من الضعفاء، فما أصاب.\nوعزاه السيوطي في \" الجامع الكبير \" (٢/٢٢٨/١) للديلمي فقط عن ابن عمرو!\nوفي \" الصغير \" لـ \" الشعب \".","vol":"5","page":116},{"text":"وقد سبق تخريجه من رواية أبي العباس الأصم برقم (٥٩٠)، وهو شيخ شيوخ\nالبيهقي فيه، وقد قدر لي إعادة تخريجه هنا سهو ا؛ لأضم إليه طريقا أخرى عثرت\nعليها في كتاب ابن وضاح القرطبي \" البدع والنهي عنها \" (ص ٩٢) لأتكلم عليها.\nأخرجه من طريق بقية قال: أنا إسحاق بن مالك الحضرمي قال: حدثني أبو نزار\nالقرشي قال: قال رسول الله ﷺ: فذكره.\nوهذا إسناد مظلم.\nأبو نزار لم أعرفه.\nوالحضرمي، قال في \" الميزان \":\n\" هو من شيوخ بقية، قال الأزدي: ضعيف \".\n<span data-type=\"title\" id=toc-2108>٢٠٩٨ </span>- \" إن الله يحب ابن عشرين إذا كان شبيه ابن الثمانين، ويبغض ابن الستين إذا\nكان شبه عشرين \".\nضعيف\nرواه الديلمي (١/٢/٢٤٨) عن داهر بن نوح عن درست بن زياد عن علي بن الجهم عن\nشداد بن أوس البصري عن عمر بن عثمان بن عفان عن أبيه مرفوعا.\nقلت: وهذا إسناد واه، داهر بن نوح ودرست بن زياد ضعيفان.\nوعلي نب الجهم وشداد بن أوس البصري - وهو غير الصحابي - لم أجد من ترجمهما.\nوعمر بن عثمان، الصواب: عمروبن عثمان، وهو ثقة.","vol":"5","page":117},{"text":"<span data-type=\"title\" id=toc-2109>٢٠٩٩ </span>- \" إذا أراد الله بقوم خيرا مد لهم في العمر، وألهمهم الشكر \".\nضعيف جدا\nرواه الديلمي (١/١/٩٦) عن عنبسة بن سعيد عن أشعث الحداني عن أبي يزيد عن\nأبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عنبسة هذا وهو القطان الواسطي أوالبصري؛ قال\nالذهبي في \" الضعفاء \":\n\" قال الفلاس: متروك. وقال الدارقطني: ضعيف \".","vol":"5","page":118},{"text":"<span data-type=\"title\" id=toc-2110>٢١٠٠ </span>- \" ثلاث فيهن البركة: البيع إلى أجل، والمقارضة، وأخلاط الشعير بالبر للبيت\n؛ لا للبيع \".\nمنكر\nرواه ابن ماجه (٢٢٨٩)، والعقيلي في \" الضعفاء \" (٢٥٨ و٢٧٦)، وابن\nعساكر في \" التاريخ \" (٧/١٦٦/٢) عن نصر بن القاسم: حدثنا عبد الرحيم بن داود\nعن صالح بن صهيب عن أبيه مرفوعا، وقال العقيلي:\n\" عبد الرحيم بن داود: مجهول بالنقل، حديثه غير محفوظ، ولا يعرف إلا به \".\nوقال في الموضع الآخر:\n\" إسناده مجهول فيه نظر \".\nوقال الذهبي:\n\" لا يعرف، وحديثه يستنكر، تفرد عنه نصر بن قاسم \".\nوقال في موطن آخر (٢/٢٥١):\n\" إسناد مظلم، والمتن باطل \".","vol":"5","page":118},{"text":"قلت: ونصر مجهول أيضا كما في \" التقريب \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٢/٢٤٨ - ٢٤٩) من طريق العقيلي،\nوقال:\n\" موضوع \".\nوتعقبه السيوطي في \" اللآلي \" (٢/١٥٢)، ثم ابن عراق في \" تنزيه الشريعة \" (\n٢/١٩٥) بإخراج ابن ماجه إياه، وقول الذهبي: \" إنه حديث واه \"!\nقلت: وهذا تعقب هزيل لا يساوي شيئا، فابن ماجه لم يدع أن كتابه معصوم من\nالموضوع، ولوادعى؛ فالواقع يخالفه، فإن فيه غير ما حديث موضوع، والذهبي\nقد قال فيه أيضا: منكر. وقال: باطل. ولا منافاة بين أقواله الثلاثة، كما\nلا يخفى على أهل المعرفة، فإنه يعني: ضعيف السند، باطل المتن منكره.\nوقد الحافظ ابن حجر في \" بلوغ المرام \":\n\" رواه ابن ماجه بإسناد ضعيف \".\n<span data-type=\"title\" id=toc-2111>٢١٠١ </span>- \" اجتنبوا الكبر، فإن العبد لا يزال يتكبر حتى يقول الله: اكتبوا عبدي هذا من\nالجبارين \".\nضعيف جدا\nرواه ابن عدي في \" الكامل \" (٥/١٦٥)، والديلمي (١/١/٤٠) عن عثمان بن أبي\nالعاتكة عن علي بن يزيد عن القاسم عن أبي أمامة.\nقلت: وهذا إسناد ضعيف جدا، علي بن يزيد، وهو الألهاني؛ أورده الذهبي في \"\nالضعفاء \"، وقال:\n\" قال النسائي والدارقطني: متروك \".","vol":"5","page":119},{"text":"وعثمان بن أبي عاتكة؛ قال الذهبي:\n\" صويلح، ضعفه النسائي وغيره \".\nوذكر في \" الميزان \" عن الإمام أحمد أنه قال:\n\" لا بأس به، بليته من علي بن يزيد \".\nوالحديث أخرجه أبو بكر بن لال في \" مكارم الأخلاق \"، وعبد الغني بن سعيد في\n\" إيضاح الإشكال \"، وابن عدي من هذا الوجه عن أبي أمامة؛ كما في \" فيض\nالقدير \".\n<span data-type=\"title\" id=toc-2112>٢١٠٢ </span>- \" احفظ ما بين لحييك وبين رجليك \".\nضعيف بهذا اللفظ\nأخرجه الضياء المقدسي في \" المختارة \" (٥١/٤/١) من طريق أبي يعلى عن إبراهيم\nابن إسحاق: حدثنا عقال بن شبة: حدثني أبي عن جدي عن أبيه أن رسول الله\nﷺ قال له: فذكره، قال: فوليت وأنا أقول: حسبي.\nقلت: وهذا إسناد ضعيف مظلم، عقال بن شبة ذكره ابن حبان في \" الثقات \" (\n٨/٥٢٦ - ٥٢٧) بروايته عن أبيه، وقال:\n\" روى عنه إبراهيم بن إسحاق بن رواحة المزني \".\nقلت: ولم يترجم لإبراهيم هذا! فهو مجهول عن مجهول.\nأما أبو عقال، فهو شبة بن عقال بن صعصعة بن ناجية المجاشعي. قال ابن أبي حاتم\n(٢/١/٣٨٥):\n\" روى عن أبيه عن جده. روى عنه إبراهيم بن إسحاق المدني \".","vol":"5","page":120},{"text":"كذا قال، وإنما روى إبراهيم هذا عن عقال بن شبة، وليس عن شبة نفسه؛ كما\nتراه في هذا الإسناد. وعليه فقوله فيه: \" عن جدي \"، يعني عقال بن صعصعة،\nوذكره ابن حبان أيضا في \" الثقات \" (٥/٢٨٤) .\nوأبو هـ (صعصعة بن ناجية) ذكروه في الصحابة، ومنهم ابن حبان، وعلق له هذا\nالحديث (٣/١٩٤) .\nوالحديث عزاه السيوطي في \" الجامع \" لأبي يعلى وابن قانع وابن منده والضياء\nعن صعصعة المجاشعي، وبيض لإسناده المناوي. وعزاه لأبي يعلى الحافظ أيضا في\n\" المطالب العالية \" (٣/١٩١/٣٢٢٥) . وذلك يعني أنه في \" المسند الكبير \"\nلأبي يعلى، ولهذا لم يقع في \" المسند \" المطبوع، ولم يذكره الهيثمي في \"\nالمقصد العلي \" خلافا لعادته. والله أعلم.\nورواه ابن الأعرابي في \" معجمه \" من هذا الوجه كما في \" الإصابة \" بلفظ:\n\" من ضمن لي ما بين لحييه ورجليه أضمن له الجنة \".\nوهو بهذا اللفظ صحيح، له شاهد من حديث سهل بن سعد الساعدي مرفوعا به، إلا\nأنه قال: من يضمن ... \"، والباقي مثله سواء \".\nأخرجه البخاري (٤/١٢٥) .\n<span data-type=\"title\" id=toc-2113>٢١٠٣ </span>- \" احفظوني في أصحابي، فمن حفظني فيهم، كنت له يوم القيامة وليا وحافظا \".\nضعيف\nأخرجه ابن عدي (ق ٥٨/١ و٢/١٥٨ - ط): حدثنا جعفر بن أحمد بن بيان: حدثنا\nنعيم بن حماد: حدثنا أبو معاوية الضرير عن محمد بن خالد الضبي عن عطاء بن أبي\nرباح عن ابن عباس مرفوعا. وقال:","vol":"5","page":121},{"text":"\" وهذا الحديث يرويه أبو معاوية مرسلا، ولا يذكر في إسناده \" عن ابن عباس \"\n، وغنما أوصله (!) جعفر بن بيان هذا. (قال:) وعامة أحاديثه موضوعة \".\nقلت: ونعيم بن حماد متهم أيضا، ولكن جزم ابن عدي بوروده مرسلا؛ منع من\nالحكم عليه بالوضع، لا سيما وقد رواه الشيرازي في \" الألقاب \" عن أبي سعيد\nمرفوعا نحوه كما في \" الجامع الكبير \" (١/٢٥/٢)، وزاد:\n\" ومن لم يحفظني فيهم تخلى الله منه، ومن تخلى منه يوشك أن يأخذه \".\nلكن قوله: \" احفظوني في أصحابي \" صحيح، ثبت في حديث آخر من رواية عمر\n﵁، وهو مخرج في \" الصحيحة \" (١١١٦) .\n<span data-type=\"title\" id=toc-2114>٢١٠٤ </span>- \" احفظوني في أصحابي وأصهاري، فمن حفظني فيهم؛ حفظه الله في الدنيا والآخرة\n، ومن لم يحفظني فيهم؛ تخلى الله عنه، ومن تخلى الله عنه، أوشك أن يأخذه \".\nموضوع\nرواه الديلمي (١/١/٢٢) عن محمد بن القاسم عن أبي عبيدة الحداد عن عبد الله بن\nعبد الرحمن عن عياض الأنصاري مرفوعا.\nبيض له الحافظ في \" مختصره \"، وقد ذكر في ترجمة محمد بن القاسم من \" الإصابة\n\" أنه الأسدي أحد الضعفاء، وأنه أخرجه من طريقه أيضا الطبراني وغيره. وقال\nفيه في \" التقريب \":\n\" كذبوه \".\nوعبد الله بن عبد الرحمن هو الأنصاري المدني، وهو مجهول؛ وإن ذكره ابن\nحبان في \" الثقات \".","vol":"5","page":122},{"text":"والحديث في \" المعجم الكبير \" للطبراني (١٧/٣٦٩/١٠١٢) من طريق الأسدي\nالمذكور بسند آخر له عن عياض الأنصاري، وقال الهيثمي في \" المجمع \" (١٠/١٦):\n\" رواه الطبراني، وفيه ضعفاء جدا، وقد وثقوا \"!\nوانظر الاستدراك الذي في آخر الذي قبله.\n<span data-type=\"title\" id=toc-2115>٢١٠٥ </span>- \" أحق ما صليتم عليه أطفالكم \".\nضعيف\nأخرجه الطحاوي في \" شرح المعاني \" (١/٢٩٢)، والبيهقي في \" السنن \" (٤/٩)\nعن عبد السلام بن حرب عن ليث عن عاصم عن البراء بن عازب، قال: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، عاصم لم أعرفه.\nوليث - وهو ابن أبي سليم - ضعيف لاختلاطه.\nوفي \" الفيض \":\n\" رمز المؤلف لصحته، وهو زلل، فقد تعقبه الذهبي في \" المهذب \"، فقال: ليث\nلين، وعاصم لا يعرف. فالصحة من أين؟ ! بل والحسن من أين؟ ! \"\nقلت: وقد أشار البيهقي نفسه إلى تضعيفه كما يأتي، ولعل الصواب فيه الوقف،\nفقد أخرجه البيهقي بإسناد رجاله ثقات عن سعيد بن المسيب أن أبا بكر الصديق\n﵁ قال:\n\" صلوا على أطفالكم، فإنهم أحق من صليتم عليه \".\nوهو منقطع بين سعيد وأبي بكر. ثم قال البيهقي:","vol":"5","page":123},{"text":"\" وقد روي هذا من وجه آخر مرفوعا \".\nثم ساقه من الوجه الأول، وقد أشار بهذا القول إلى تضعيفه، وهو ظاهر.\nوفي الباب ما يغني عنه، وهو قوله ﷺ:\n\".. والطفل يصلى عليه \".\nوهو مخرج في \" أحكام الجنائز \" (ص ٧٣) .\n<span data-type=\"title\" id=toc-2116>٢١٠٦ </span>- \" ما من دعاء أحب إلى الله من قول العبد: اللهم ارحم أمة محمد رحمة عامة \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٢٣٨)، وابن عدي (ق ٢٣٤/٢ و٤/٣١٣ - ط)،\nوالخطيب (٦/١٥٧) عن عبد الرحمن بن يحيى بن سعيد الأنصاري عن أبيه عن سعيد بن\nالمسيب عن أبي هريرة مرفوعا. وقال العقيلي:\n\" عبد الرحمن هذا مجهول بالنقل لا يقيم الحديث. وفي هذا رواية من غير هذا\nالوجه أيضا يقارب في الضعف \".\nوفي \" الميزان \":\n\" لا يعرف، وله رواية عن أبيه \".\nوقال ابن عدي:\n\" يحدث بالمناكير \"، ثم ساق له هذا الحديث، وقال:\n\" كأنه موضوع \".","vol":"5","page":124},{"text":"<span data-type=\"title\" id=toc-2117>٢١٠٧ </span>- \" احفوا الشوارب، وأعفوا اللحى، ولا تشبهو اباليهو د \".\nضعيف\nأخرجه الطحاوي في \" شرح المعاني \" (١/٣٣٣) عن أبي جعفر المديني، قال: حدثنا\nعبد الله بن عبد الله بن أبي طلحة عن أنس عن النبي ﷺ به.\nقلت: وهذا إسناد ضعيف. أبو جعفر هذا هو عبد الله بن جعفر بن نجيح والد علي\nابن المديني، وهو ضعيف كما جزم به الحافظ.\nوالحديث في \" صحيح مسلم \" (١/١٥٣) من حديث ابن عمر مرفوعا به دون قوله:\n\" ولا تشبهو اباليهو د \"، وزاد في رواية له في أوله:\n\" خالفوا المشركين \".\nوهي عند البخاري أيضا، وعند مسلم أيضا من حديث أبي هريرة مرفوعا:\n\" جزوا الشوارب، وأرخوا اللحى، خالفوا المجوس \".\nقال الحافظ في \" الفتح \" (١٠/٢٩٦):\n\" وهو المراد في حديث ابن عمر، فإنهم كانوا يقصون لحاهم، ومنهم من كان\nيحلقها \".\nقلت: وفيه إشارة قوية إلى أن قص اللحية - كما تفعل بعض الجماعات - هو كحلقها\nمن حيث التشبه، وأن ذلك لا يجوز. والسنة التي جرى عليها السلف من الصحابة\nوغيرهم إعفاؤها إلا ما زاد على القبضة؛ فتقص الزيادة. وقد فصلت هذا في غير\nما موضع تفصيلا، واستدللت له استدلالا قويا يحضرني منه الآن تحت الحديث الآتي\n(٢٣٥٥)، والحديث (٦٢٠٣) .","vol":"5","page":125},{"text":"<span data-type=\"title\" id=toc-2118>٢١٠٨ </span>- \" ليس منا من لم يرحم صغيرنا، ويوقر كبيرنا، ويأمر بالمعروف، وينه عن\nالمنكر \".\nضعيف\nأخرجه الترمذي (١/٣٥٠) من طريق شريك عن ليث عن عكرمة عن ابن عباس قال:\nقال رسول الله ﷺ: فذكره، وقال:\n\" حديث حسن غريب \".\nكذا قال، وليث - وهو ابن أبي سليم - ضعيف، وكذلك شريك - وهو ابن عبد الله\nالقاضي - لكن هذا قد توبع، فقال عبد الله بن الإمام أحمد في \" مسند \" أبيه (\n١/٢٥٧): حدثني أبي: حدثنا عثمان بن محمد - وسمعته أنا من عثمان بن محمد:\nحدثنا جرير عن ليث عن عبد الملك بن سعيد بن جبير عن عكرمة به. لكنه أدخل بين\nليث وعكرمة عبد الملك بن سعيد، وهذا، لأن جريرا - وهو ابن عبد الحميد\nالضبي - أحفظ من شريك.\nومن طريق جرير رواه البزار في \" مسنده \" (٢/٤٠١/١٩٥٥ - كشف الأستار) . لكن\nوقع عنده: \" عبد الملك بن أبي بشير \"، وهو من تخاليط (ليث) .\nوعلى كل حال؛ فعلة هذا الإسناد إنما هو ليث. لكن قد روي عن جرير عن غير ليث\n، فقال ابن حبان في \" صحيحه \" (١٩١٣): أخبرنا عمران بن موسى بن مجاشع:\nحدثنا عثمان بن أبي شيبة: حدثنا جرير عن عكرمة وعن أبي بشر عن عكرمة عن ابن\nعباس به.\nهكذا وقع في \" الموارد \": \" جرير عن عكرمة \"، وجرير لم يدرك عكرمة. لكن وقع\nفيها بعد \" وعن أبي بشر عن عكرمة \"، وأبو بشر اسمه بيان بن بشر، وهو ثقة\nمن رجال الشيخين، وقد روى عنه جرير، وكذلك سائر الرواة ثقات رجال","vol":"5","page":126},{"text":"البخاري؛\nغير عمران بن موسى بن مجاشع، فإني لم أعرفه، وقد خالف في إسناده الإمام أحمد\nوابنه عبد الله، فقد روياه عن عثمان بن محمد - وهو ابن أبي شيبة - عن جرير\nعن ليث. وهذا رواه عن جرير عن عكرمة، ولعله سقط من الناسخ أوالطابع \" عن\nليث \" بينهما - وزاد -: - وعن جرير عن أبي بشر. فزاد شيخا آخر لجرير.\nفالقلب لا يطمئن لصحة الزيادة. والله أعلم.\nثم طبع فيما بعد \" الإحسان في تقريب صحيح ابن حبان \" فإذا الحديث فيه (٢/٢٠٣)\nهكذا: \".. عن عبد الملك بن أبي بشر عن عكرمة عن ابن عباس \"، قد سقط منه أيضا\n(ليث)، وليس فيه: \" وعن أبي بشر عن عكرمة \". والله أعلم.\nوقد رأيته من طريق أخرى عن ابن عباس دون الزيادة، ولكن السند واه، فانظر\n\" الصحيحة \" (٢١٩٦)، فإن الحديث مخرج فيه عن غيره دونها أيضا.\n<span data-type=\"title\" id=toc-2119>٢١٠٩ </span>- \" اخضبوا لحاكم، فإن الملائكة تستبشر بخضاب المؤمن \".\nموضوع\nرواه ابن عدي (١٧٦/٢) عن داود بن المحبر عن أبي عبيدة السعدي عن علي بن زيد\nعن يوسف بن مهران عن ابن عباس مرفوعا، وقال:\n\" وأبو عبيدة السعدي هو سعيد بن زربي، وعامة أحاديثه لا يتابعه عليها أحد \".\nقلت: وقال ابن معين: \" ليس بشيء \".\nوقال البخاري:\n\" عنده عجائب \".\nوقال النسائي:\n\" ليس بثقة \". وقال ابن حبان:\n\" كان ممن يروي الموضوعات عن الأثبات \".","vol":"5","page":127},{"text":"قلت: وشيخه علي بن زيد ضعف، وهو ابن جدعان، والراوي عنه داود بن المحبر\nمتهم بالوضع.\nفقول المناوي:\n\" إسناده ضعيف \"، فيه تساهل كبير. ثم قال:\n\" لكن له شواهد \".\nقلت: فلتنظر هذه الشواهد هل فيها الاستبشار المذكور في الحديث، وهل هي تصلح\nشاهدا، وإلا فالحديث موضوع.\n<span data-type=\"title\" id=toc-2120>٢١١٠ </span>- \" اخبر تقله، وثق بالناس رويدا \".\nضعيف\nرواه أبو علي عبد الرحمن بن محمد النيسابوري في \" جزء من فوائده \" (ق ١/٢)،\nوالقضاعي (٦٣٦) عن عبد الله بن واقد عن أبي بكر بن أبي مريم عن سعد بن\nعبد الله الأغطش عن أبي الدرداء رفعه.\nورواه ابن عدي (٣٧/٢)، وعنه القضاعي (٦٣٥)، وأبو نعيم في \" الحلية \" (\n٥/١٥٤) من طريق بقية عن أبي بكر بن أبي مريم عن عطية بن قيس عن أبي الدرداء به\n؛ دون الجملة الثانية. وقال ابن عدي:\n\" أبو بكر بن أبي مريم الغالب على حديثه الغرائب، وقل ما يوافقه عليه الثقات\n، وأحاديثه صالحة، وهو ممن لا يحتج بحديثه، ولكن يكتب حديثه \".\nوقال الحافظ:\n\" ضعيف، وكان قد سرق بيته، فاختلط \".","vol":"5","page":128},{"text":"وقد اضطرب في إسناده، فمرة قال: عن سعد بن عبد الله الأغطش؛ وهو لين\nالحديث، ومرة قال: عن عطية بن قيس؛ وهو ثقة، وهو الكلابي الشامي.\nوقد خولف في رفعه، فقد رواه ابن المبارك في \" الزهد \" (١٨٥): حدثنا سفيان\nقال: قال أبو الدرداء: فذكره موقوفا معضلا.\n<span data-type=\"title\" id=toc-2121>٢١١١ </span>- \" أول من يشفع يوم القيامة الأنبياء، ثم العلماء، ثم الشهداء \".\nموضوع\nأخرجه البزار (٣٤٧١)، والخطيب في \" التاريخ \" (١١/١٧٧ - ١٧٨)، والديلمي\nفي \" المسند \" (١/١/٧) من طريق عنبسة بن عبد الرحمن عن علاق بن أبي مسلم عن\nأبان بن عثمان عن أبيه عثمان قال: قال رسول الله ﷺ:\nفذكره.\nقلت: وهذا إسناد موضوع، آفته عنبسة بن عبد الرحمن، وهو الأموي. قال\nالحافظ:\n\" متروك، رماه أبو حاتم بالوضع \".\nوعلاق بن أبي مسلم؛ مجهول.","vol":"5","page":129},{"text":"<span data-type=\"title\" id=toc-2122>٢١١٢ </span>- \" اختتن إبراهيم وهو ابن عشرين ومائة سنة، وعاش بعد ذلك ثمانين سنة \".\nموضوع\nرواه ابن عساكر (١٥/٢٤٧/٢) عن الوليد عن الأوزاعي عن يحيى بن سعيد بن المسيب\nعن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، وإن كان يظهر للمبتدئ في هذا العلم أنه","vol":"5","page":129},{"text":"صحيح،\nوليس كذلك، لا سيما وقد خولف في رفعه، فقد رواه حماد بن زيد عن يحيى بن\nسعيد به موقوفا على أبي هريرة.\nأخرجه البخاري في \" الأدب المفرد \" (١٢٤٩) بإسناد صحيح على شرط \" الصحيحين \".\nوتابعه حماد بن سلمة وأبو معاوية؛ كلاهما عن يحيى به موقوفا.\nأخرجه الحاكم (٢/٥٥١) .\nوإنما صح مرفوعا بلفظ:\n\" اختتن إبراهيم ﵇ وهو ابن ثمانين سنة بالقدوم \".\nأخرجه البخاري (٦/٢٧٦ و١١/٧٤ - ٧٥ - فتح)، وفي \" الأدب المفرد \" (١٢٤٤)\n، ومسلم (٧/٩٧)، وأحمد (٢/٣٢٢ و٤١٨) من طرق عن الأعرج عن أبي هريرة\nمرفوعا به.\nوتابعه عجلان عن أبي هريرة به.\nأخرجه أحمد (٢/٤٣٥): حدثنا يحيى عن ابن عجلان قال: سمعت أبي ...\nوإسناده جيد، على ما في محمد بن عجلان من ضعف يسير.\nوتابعه أبو سلمة عن أبي هريرة به.\nأخرجه أبو يعلى في \" مسنده \" (١٠/٣٨٣/٥٩٨١) من طريق ابن إسحاق، وابن عساكر\n(٢/١٦٧/١) من طريق أبي أسامة؛ كلاهما عنه.","vol":"5","page":130},{"text":"وهذا إسناد حسن، وفي أوله زيادة عند ابن عساكر، كنت قديما خرجتها في \"\nالصحيحة \" (٧٢٥)، والآن داخلني شك في رفعها.\nقلت: فهذه الطرق الصحيحة المرفوعة إلى النبي ﷺ أن إبراهيم\nاختتن وهو ابن ثمانين تدل على بطلان الرواية التي نحن في صدد الكلام عليها،\nفالصواب فيها الوقف، فلا داعي بعد هذا التحقيق إلى التوفيق بينها وبين الحديث\nالصحيح كما فعل بعضهم، مثل الكمال بن طلحة، وقد رد عليه ابن العديم فأحسن،\nوصرح بأنها ليست بصحيحة، كما تراه مشروحا في \" الفتح \" (١١/٧٤) .\nوبعد كتابة ما تقدم بسنين طبعت بعض الكتب الحديثية، فوجدت فيها ما ينبغي\nتحرير القول فيه.\nأولا: أخرجه ابن حبان (٨/٢٩/٦١٧١) من طريق ابن جريج عن يحيى بن سعيد بحديث\nالترجمة.\nورجاله ثقات كلهم، ولا أجد فيه مغمزا، إلا ما عرف به ابن جريج من التدليس،\nوقد عنعنه. أضف إلى ذلك مخالفته للثقات الثلاثة الذين أوقفوه على أبي هريرة\nكما تقدم، وهم: حماد بن زيد، وحماد بن سلمة، وأبو معاوية.\nثم رواه (٦١٧٢) من طريق الليث عن ابن عجلان عن أبيه به.\nوهذا شاذ أومنكر مخالف لرواية يحيى المتقدمة عند أحمد، ويحيى هو ابن سعيد\nالقطان الحافظ الثقة النقاد، لكن الليث - وهو ابن سعد - هو مثله أوقريب منه\n، فلا أستبعد أن يكون الخطأ من ابن عجلان نفسه. والله أعلم.\nثانيا: روى الطبراني في كتاب \" الأوائل \" (٣٦/١١) من طريق يعقوب بن حميد بن\nكاسب: حدثنا سلمة بن رجاء عن محمد بن عمروعن أبي سلمة به مرفوعا بلفظ:","vol":"5","page":131},{"text":"\" أول من اختتن إبراهيم، وقد أتت عليه مائة وعشرون سنة، واختتن بالقدوم:\nموضع بالشام \".\nوبهذا الإسناد رواه ابن أبي عاصم في \" الأوائل \" أيضا (١٩)، لكن وقع فيه:\n\" على رأس ثلاثين ومائة سنة \". فلا أدري أهو خطأ من الناسخ أوالطابع، أو\nهكذا وقعت الرواية عنده؟ وهي على كل حال أنكر من التي قبلها، والعلة من\nسلمة بن رجاء، فإنه مع مخالفته لرواية ابن إسحاق وأبي أسامة المتقدمة، فقد\nقال فيه الحافظ:\n\" صدوق يغرب \".\nعلى أن الراوي عنه يعقوب بن حميد، قال الحافظ:\n\" صدوق ربما وهم \".\nفيحتمل أن يكون الوهم منه. والله أعلم.\nثالثا: روى البيهقي في \" الشعب \" (٦/٣٩٥/٨٦٣٩) من طريق عاصم بن علي: نا أبو\nأويس: حدثني أبو الزناد عن الأعرج عن أبي هريرة مرفوعا بلفظ:\n\" كان إبراهيم أول من اختتن وهو ابن عشرين ... \" الحديث.\nثم ساقه من طريق جعفر بن عون مثل رواية الجماعة عن يحيى بن سعيد به موقوفا،\nوقال:\n\" هذا هو الصحيح؛ موقوف \".\nقلت: وعلة هذا إما من أبي أويس - واسمه عبد الله بن عبد الله المدني - وإما\nمن عاصم بن علي، فالأول قال فيه الحافظ:","vol":"5","page":132},{"text":"\" صدوق يهم \".\nوالآخر قال فيه:\n\" صدوق، ربما وهم \".\nومجمل القول: إن حديث الترجمة منكر، وإن تعددت طرقه، وكثر رواته،\nلمخالفتهم لمن هم أكثر عددا، وأقوى حفظا، فلا جرم أن أعرض عنه الشيخان\nوأصحاب السنن وغيرهم، وهو مثال صالح من الأمثلة الكثيرة التي تؤكد أن قاعدة\nتقوية الحديث بكثرة الطرق ليست على إطلاقها، وأن تطبيقها لا يتيسر أولا يجوز\nإلا لمن كان على معرفة قوية بأسانيد الأحاديث ورواتها. كما يدل من جهة أخرى\nعلى تساهل ابن حبان في \" صحيحه \" بإخراجه لهذا الحديث المنكر فيه، ويبدو لي\nأن الهيثمي قد ذهل عن مخالفته لحديث \" الصحيحين \"، فإنه لم يورده في كتابه \"\nموارد الظمآن إلى زوائد ابن حبان \"، إلا أن يكون سها عنه كما سها عن غيره،\nوقد استدركت عليه أحاديث كثيرة - هذا أحدها - في كتابي الجديد المتعلق بتقسيم\n\" الموارد \" إلى قسمين:\n\" صحيح موارد الظمآن \" و\" ضعيف موارد الظمآن \" يسر الله لي إتمامه بمنه وكرمه\n. ثم يسر الله ذلك، وهما الآن تحت الطبع.\n(تنبيه): ذكر الحافظ في \" الفتح \" (٦/٣٩١) رواية ابن حبان المتقدمة،\nوقال عقبها:\n\" والظاهر أنه سقط من المتن شيء، فإن هذا القدر (يعني: مائة وعشرين سنة)\n، هو مقدار عمره \".\nفأقول: هذا مما لا دليل عليه، وادعاء السقط يرده أنه عند غير ابن حبان كذلك\n! ومن هؤلاء ما جاء في تمام قول الحافظ المذكور:","vol":"5","page":133},{"text":"\" ووقع في آخر \" كتاب العقيقة \" لأبي الشيخ من طريق الأوزاعي عن يحيى بن سعيد\nعن سعيد بن المسيب موصولا مثله، وزاد: \" وعاش بعد ذلك ثمانين سنة \". فعلى\nهذا يكون عاش مائتي سنة، والله أعلم \".\nولي على هذا الكلام ملاحظتان:\nإحداهما: أنني أظن أن رواية أبي الشيخ عن الأوزاعي هي رواية ابن عساكر\nالمذكورة في صدر هذا التخريج، وإن كانت من غير طريق أبي الشيخ.\nوالأخرى: أن رواية ابن حبان فيها أيضا تلك الزيادة خلافا لما يشعر به كلامه،\nفتنبه. وقد عرفت أنها شاذة أومنكرة.\n<span data-type=\"title\" id=toc-2123>٢١١٣ </span>- \" اختضبوا، وافرقوا، وخالفوا اليهو د \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (ق ٦٤/١ و٢/١٩٥ - ط) عن الحارث بن عمران عن\nمحمد بن سوقة عن نافع عن ابن عمر أن النبي ﷺ قال: فذكره.\nأورده في ترجمة الحارث هذا؛ وهو الجعفري، وقال في آخرها:\n\" والضعف بين على رواياته \".\nوقال ابن حبان:\n\" كان يضع الحديث على الثقات \".\nوضعفه الآخرون.\nثم رأيت الحديث قد أخرجه ابن عبد البر في \" التمهيد \" (٦/٧٦) من هذا الوجه،\nوقال:","vol":"5","page":134},{"text":"\" وهذا إسناد حسن ثقات كلهم \"!\nوأقره عبد الحق الإشبيلي في \" الأحكام الصغرى \" (٢/٨١٤) الذي اشترط فيه\nالصحة! وهذا من غرائبهما، فإن (الحارث) هذا متفق على تضعيفه، فلعله اشتبه\nعليهما بغيره.\nوقد صح في غير ما حديث الأمر بصبغ الشعر وخضبه؛ مخالفة لأهل الكتاب، فانظر\n\" جلباب المرأة المسلمة \" (ص ١٨٥ و١٨٧ - ١٨٨) .\nوأما الأمر بفرق الشعر، فلا أعلمه إلا في هذا الحديث الموضوع. وإنما صح\nالفرق من فعله ﷺ من حديث ابن عباس في \" الصحيحين \" وغيرهما،\nوهو مخرج في \" الجلباب \" (١٩٢ - ١٩٣)، و\" مختصر الشمائل \" (٣٦/٢٤)،\nوعزاه في \" الأحكام الصغرى \" (٢/٨١٣) لمسلم وحده! ومن طريقه ابن عبد البر\nفي \" التمهيد \" ٠ ٦/٦٩ - ٧١)، لكن أعله بالإرسال. وروى عن أحمد أنه قال:\n\" وهذا خطأ، وإنما هو عن ابن عباس \".\nوصوبه ابن عبد البر.\n<span data-type=\"title\" id=toc-2124>٢١١٤ </span>- \" أخرجوا صدقاتكم، فإن الله قد أراحكم من الجبهة، والسجة، والبجة \".\nضعيف\nرواه أبو عبيد في \" الغريب \" (١/٩): حدثنا نعيم بن حماد عن ابن الدراوردي\nالمديني عن أبي حزرة القاص يعقوب بن مجاهد عن سارية الخلجي عن النبي صلى الله\nعليه وسلم قال: فذكره، وقال:\n\" وفسرها أنها كانت آلهة يعبدونها في الجاهلية \". وقال:","vol":"5","page":135},{"text":"\" وهذا خلاف ما يفيد الحديث الأول، والتفسير في الحديث، والله أعلم أيهما\nالمحفوظ من ذلك \".\nويعني بالحديث الأول حديث: \" ليس في الجبهة ... \"، وقد ذكر في الذي بعده.\nومن طريق أبي عبيد أخرجه البيهقي في (٤/١١٨) من طرق أخرى، وقال:\n\" أسانيد هذا الحديث ضعيفة \".\nوأقول: أما هذا ففيه علتان:\nالأولى: الإرسال والجهالة، فإن سارية هذا لم يروعنه غير يعقوب هذا، فهو\nمجهول، وإن وثقه ابن حبان، انظر \" تيسير الانتفاع \".\nوالأخرى: نعيم بن حماد ن فإنه ضعيف، بل اتهمه بعضهم. وأما الحديث الآخر\nفيأتي الكلام عليه في التالي.\n<span data-type=\"title\" id=toc-2125>٢١١٥ </span>- \" ليس في الجبهة، ولا في النخة، ولا في الكسعة صدقة \".\nضعيف\nرواه أبو عبيد في \" الغريب \" (٢/١ - ٢): حدثناه ابن أبي مريم عن حماد بن زيد\nعن كثير بن زياد الخراساني يرفعه.\nقلت: وهذا إسناد ضعيف معضل، ورجاله ثقات، وقد أخرجه أبو داود في \"\nالمراسيل \" (١١٤) عن كثير بن زياد أبي سهل عن الحسن عن النبي صلى الله عليه\nوسلم، ووصله البيهقي (٤/١١٨) من طريق سليمان بن أرقم عن الحسن عن\nعبد الرحمن بن سمرة مرفوعا. ومن طريقه عن الزهري عن سعيد بن المسيب عن أبي\nهريرة بلفظ:\n\" عفوت لكم عن صدقة الجبهة والكسعة والنخة \".","vol":"5","page":136},{"text":"رواه بقية بن الوليد عنه بهذا اللفظ، وقال بقية:\n\" (الجبهة): الخيل، و(الكسعة): البغال والحمير، و(النخة):\nالمربيات في البيوت \".\nوقال البيهقي:\n\" سليمان بن أرقم متروك الحديث لا يحتج به، وقد اختلف عليه في إسناده \".\n<span data-type=\"title\" id=toc-2126>٢١١٦ </span>- \" أخرجوا صدقة الفطر صاعا من طعام، وكان طعامنا يومئذ البر (وفي لفظ:\nالأقط) والتمر والزبيب \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (٦١٣)، والدارقطني (ص ٢٢٣) من\nطريقين عن محمد بن بكر البرساني: نا عمر بن صهبان عن الزهري عن مالك بن أوس\nابن الحدثان عن أبيه أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، عمر بن صهبان ضعفه جماعة، وقال البخاري:\n\" منكر الحديث \".\nوقال الدارقطني وغيره:\n\" متروك الحديث \".\nومحمد بن بكر البرساني؛ قال الحافظ:\n\" صدوق يخطىء \".\nوقد ورد من طرق يقوي بعضها بعضا، أن البر صدقته نصف صاع، فانظر الكتاب الآخر\n\" أدوا صاعا من بر أوقمح بين اثنين ... \" رقم (١١٧٧) .\n(تنبيه): قال الهيثمي في \" المجمع \" (٣/٨١):","vol":"5","page":137},{"text":"\" رواه الطبراني في \" الكبير \"، وفيه عبد الصمد بن سليمان الأزرق، وهو ضعيف \".\nوهذا خطأ، ولعله من الناسخ أوالطابع، فليس فيه عبد الصمد هذا.\n<span data-type=\"title\" id=toc-2127>٢١١٧ </span>- \" إذا أراد الله بقوم خيرا، أهدى إليهم هدية. قالوا: يا رسول الله، وما\nتلك الهدية؟ قال: الضيف؛ ينزل برزقه، ويرحل؛ وقد غفر الله لأهل المنزل \".\nضعيف\nرواه الديلمي (١/١/٩٥) عن أبي الشيخ معلقا عن أيوب بن علي بن الهيصم: حدثنا\nزياد بن سيار عن عزة بنت أبي قرصافة عن أبيها مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم ليس فيهم موثق توثيقا معتبرا، فعزة وهي بنت عياض\nبن أبي قرصافة، لم أجد لها ترجمة.\nوزياد بن سيار وأيوب بن علي بن الهيصم، ترجمهما ابن أبي حاتم (١/٢/٥٣٤\nو١/١/٢٥٢)، ولم يذكر فيهما جرحا ولا تعديلا، إلا أنه قال في أيوب:\n\" قال أبي: شيخ \".\nو(زياد بن سيار) ذكره ابن حبان في \" الثقات \" (٤/٢٥٥) .","vol":"5","page":138},{"text":"<span data-type=\"title\" id=toc-2128>٢١١٨ </span>- \" إن الهل ﷿ رحيم، لا يضع رحمته إلى على رحيم، ولا يدخل الجنة إلا\nرحيما. قالوا: إنا لنرحم أموالنا وأهلينا، قال: ليس بذلك، ولكن ما قال\nالله ﷿: \" حريص عليكم بالمؤمنين رؤوف رحيم \" \".","vol":"5","page":138},{"text":"ضعيف. أخرجه أحمد في \" الزهد \" (٣٩٣ - ٣٩٤) عن أبي راشد عن أبي صالح الحنفي قال\n: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مرسل، أبو صالح الحنفي إن كان هو عبد الرحمن بن قيس\nالكوفي؛ فهو تابعي ثقة، وإن كان هو سميع الزيات؛ فهو مجهول الحال، وهو من\nأتباع التابعين.\nوأبو راشد، لم أعرفه.\n<span data-type=\"title\" id=toc-2129>٢١١٩ </span>- \" تجد المؤمن يجتهد فيما يطيق، متلهفا على ما لا يطيق \".\nضعيف\nأخرجه أحمد في \" الزهد \" (٣٩٣) عن شريك عن عبيد الله بن الوليد عن عبد الله\nابن عبيد بن عمير عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا مع إرساله ضعيف، فإن عبيد الله بن الوليد - وهو الوصافي - ضعيف،\nوشريك - وهو ابن عبد الله القاضي - سيىء الحفظ.","vol":"5","page":139},{"text":"<span data-type=\"title\" id=toc-2130>٢١٢٠ </span>- \" من اعتز بالعبيد أذله الله \".\nضعيف\nرواه عبد الله بن أحمد في \" زوائد الزهد \" (٣٩٠)، وعنه أبو نعيم (٢/١٧٤)\n، والعقيلي في \" الضعفاء \" (٢١٠)، والحكيم الترمذي في \" الأكياس\nوالمغتربين \" (٤٥ - ٤٦)، والقضاعي (٣٥٠) عن عبد الله بن عبد الله الأموي\nقال: حدثنا الحسن بن الحر أنه سمع يعقوب بن عتبة قال: سمعت سعيد بن المسيب\nيقول: سمعت عمر بن الخطاب يقول: ... فذكره مرفوعا، وقال العقيلي:\n\" عبد الله لا يتابع على حديثه، ولا يعرف إلا به \".\nوقال الذهبي في \" الضعفاء \":\n\" مجهول \".","vol":"5","page":139},{"text":"<span data-type=\"title\" id=toc-2131>٢١٢١ </span>- \" ما من مسلمين يموت لهما أربعة أولاد؛ إلا أدخلهما الله الجنة [بفضل رحمته\nإياهما]، قالوا: يا رسول الله، وثلاثة؟ قال: وثلاثة، قالوا:\nيا رسول الله، واثنان؟ قال: واثنان، وإن من أمتي لمن يعظم للنار حتى\nيكون أحد زواياها، وإن من أمتي لمن يدخل بشفاعته الجنة أكثر من مضر \".\nضعيف\nأخرجه أحمد (٤/٢١٢ و٥/٣١٢ - ٣١٣)، والحاكم (١/٧١ و٤/٥٩٣)، وابن ماجه\n(٢/٥٨٨) الشطر الثاني منه عن عبد الله بن قيس عن الحارث بن أقيش مرفوعا.\nوقال الحاكم:\n\" صحيح الإسناد على شرط مسلم \"! ووافقه الذهبي! وهو من غرائبه، فإن\nعبد الله بن قيس هذا - وهو النخعي - أورده في \" الميزان \"، وقال:\n\" تفرد عنه داود بن أبي هند، ولعله الذي قبله \".\nوالذي قبله: \" عبد الله بن قيس عن ابن عباس، لا يدرى من هو، تفرد عنه أبو\nإسحاق \".\nولذلك قال الحافظ في ترجمة كل منهما من \" التقريب \":\n\" مجهول \".\nوذكر في ترجمة الأول منهما من \" التهذيب \":\n\" قال ابن المديني: مجهول، لم يروعنه غير داود، ليس إسناده بالصافي \".\nقلت: ومع ذلك ذكره ابن حبان في \" الثقات \" (٥/٤٢) !\nوللجملة الأخيرة منه شاهد من رواية الحسن أن رسول الله ﷺ قال:","vol":"5","page":140},{"text":"\" ليخرجن من النار بشفاعة رجل ما هو نبي أكثر من ربيعة ومضر \".\nأخرجه أحمد في \" الزهد \" (٣٤٣) بإسناد رجاله ثقات، ولكنه مرسل. ثم رواه\nابنه عبد الله (٣٤٤) بإسناد آخر عن الحسن به نحوه بلفظ:\n\" ... رجل من أمتي.. \".\nلكنه قد صح مسندا عن أبي أمامة وغيره بنحوه. وهو مخرج في \" الصحيحة \" (٢١٧٨) .\n<span data-type=\"title\" id=toc-2132>٢١٢٢ </span>- \" ما من عبد يخطب خطبة إلا الله ﷿ سائله عنها: ما أراد بها \".\nضعيف\nأخرجه أحمد في \" الزهد \" (٣٢٣)، وعنه البيهقي في \" شعب الإيمان \" (\n٢/٢٨٧/١٧٨٧)، وابن أبي الدنيا في \" الصمت \" (٢٥٣/٥١٠) عن الحسن، قال\n: قال رسول الله ﷺ: فذكره.\nقلت: وهذا ضعيف، لأن الحسن هو البصري، فالحديث مرسل، ورجاله ثقات. وقال\nالمنذري في \" الترغيب \" (١/٧٧):\n\" رواه ابن أبي الدنيا والبيهقي مرسلا بإسناد جيد \".\nوإلى البيهقي وحده في \" الشعب \" عزاه السيوطي في \" الجامع \"!\nوقد روي الحديث موصولا عن ابن مسعود مرفوعا، ولفظه:\n\" ما من عبد يخطوخطوة إلا سئل عنها ما أراد بها؟ \".\nأخرجه أبو نعيم في \" الحلية \" (١/٣٧٦ و٤/١٠٧ و٨/٢١٢)،","vol":"5","page":141},{"text":"وعنه الديلمي (٤/٤) معلقا عليه؛ من طريق محمد بن هارون بن محمد بن بكار الدمشقي: حدثنا محمد بن\nسليمان القشيري الرقي قال: سمعت ابن السماك يقول: أخبرني الأعمش عن أبي وائل\nشقيق عن عبد الله بن مسعود مرفوعا، وقال:\n\" غريب من حديث الأعمش، تفرد به ابن السماك، واسمه محمد، وهو الواعظ\nالكوفي \".\nقلت: وهو ابن صبيح بن السماك، أورده الذهبي في \" الضعفاء \"، وقال:\n\" قال ابن نمير: ليس بشيء \".\nقلت: لكنه ذكر في \" الميزان \" أن ابن نمير قال مرة:\n\" صدوق \". وزاد في \" اللسان \":\n\" وذكره ابن حبان في \" الثقات \" وقال: مستقيم الحديث، وكان يعظ الناس في\nمجلسه. وقال الحاكم عن الدارقطني: لا بأس به \".\nفالعلة من اللذين دونه، فإني لم أعرفهما، وابن بكار على شرط ابن عساكر،\nولم أره في \" تاريخه \". والله أعلم.\n<span data-type=\"title\" id=toc-2133>٢١٢٣ </span>- \" أفضل الصدقة حفظ اللسان \".\nموضوع\nرواه الديلمي (١/١/١٢٦) عن خصيب بن جحدر عن النعمان عن عبد الرحمن بن غنم عن\nمعاذ بن جبل مرفوعا.\nقلت: وهذا إسناد موضوع، آفته الخصيب هذا، قال الذهبي:\n\" كذبه شعبة، والقطان، وابن معين، وقال البخاري: كذاب استعدى عليه شعبة \".","vol":"5","page":142},{"text":"قلت: لكن للحديث شاهد بإسناد آخر من حديث سمرة بأتم من هذا، لكن فيه تفسير (\nالحفظ) بالشفاعة؛ يفك بها الأسير.. إلخ. وإسناده ضعيف، تقدم بيانه برقم (\n١٤٤٢) .\n<span data-type=\"title\" id=toc-2134>٢١٢٤ </span>- \" إذا أراد الله بعبد خيرا؛ جعل له واعظا من نفسه يأمره وينهاه \".\nضعيف\nأخرجه الديلمي في \" مسند الفردوس \" (ص ٩٣ - زهر الفردوس) من طريق علي بن\nعبد الحميد: حدثنا أبو بكر أحمد بن علي الفقيه: حدثنا القاسم بن أبي صالح:\nحدثنا أزهر بن (بياض بالأصل) وأبو حاتم قالا: حدثنا موسى بن إسماعيل:\nحدثنا حماد بن سلمة عن حبيب بن الشهيد عن ابن سيرين عن أم سلمة قالت: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف عندي؛ فإن القاسم بن أبي صالح هذا فيه كلام، أورده\nالحافظ في \" اللسان \"، وسمى أباه: بندار بن إسحاق بن أحمد الزرار الحذاء،\nأحد الأدباء الهمداني، وقال:\n\" روى عن أبي حاتم الرازي وإبراهيم بن ديزل وغيرهما، روى عنه إبراهيم بن\nمحمد بن يعقوب، وصالح بن أحمد الحافظ، وأبو بكر بن لال الفقيه. قال صالح:\n\" كان صدوقا متقنا لحديثه، وكتبه صحاح بخطه، فلما وقعت الفتنة، ذهبت عنه\nكتبته، فكان يقرأ من كتب الناس، وكف بصره، وسماع المتقدمين عنه أصح.\nوقال عبد الرحمن الأنماطي: \" كنت أتهمه بالميل إلى التشيع \". توفي سنة ثمان\nوثلاثين وثلاثمائة \".","vol":"5","page":143},{"text":"قلت: وتوفي أبو بكر الفقيه - وهو المشهور بابن لال - سنة (٣٩٨)، فبين\nوفاتيهما ستون سنة، فيحتمل أن يكون سمع منه أخيرا بعد ذهاب كتبه.\nعلى أنه إن ثبت أنه سمعه منه قديما، ففي الطريق إليه علي بن عبد الحميد، ولم\nأجد له ترجمة فيما عندي من المصادر، وهو غير علي بن عبد الحميد المعني الثقة\n، وعلي بن عبد الحميد جار قبيصة المجهول، وكلاهما كوفي، وغير علي بن\nعبد الحميد الغضائري، فإنهم متقدمون على المترجم، وأكبرهم الغضائري، فإنه\nتوفي سنة (٣١٣) بحلب كما في \" تذكرة الحفاظ \" (٢/٧٦٧ - معارف الثالثة) .\nولابن لال جزء صغير من حديثه عن شيوخه ليس فيه هذا الحديث، ولا هو من رواية\nابن عبد الحميد هذا، وقد روى فيه حديثين آخرين عن شيخه القاسم (ق ١١٦/٢\nو١٢١/٢)، وهو محفوظ في ظاهرية دمشق المحروسة (مجموع ١١) .\nمن أجل ذلك لم تطمئن النفس لتقوية الحافظ العراقي الحديث بقوله في \" تخريج\nالإحياء \" (٤/٢٨٢):\n\" رواه أبو منصور الديلمي في \" مسند الفردوس \" من حديث أم سلمة بإسناد حسن \"!\nلا سيما وابن سيرين لم يذكروا له رواية عن أم سلمة مطلقا، وقد ذكروا له\nرواية عن جمع من الصحابة، ممن يمكنه السماع منهم، مثل كعب بن عجرة المدني؛\nمات بعد الخمسين، وعائشة ماتت سنة (٥٧)، وأبي برزة، وهو بصري كابن\nسيرين؛ مات سنة (٦٥)، أي بعد وفاة أم سلمة بثلاث سنين، ومع ذلك كله نفوا\nسماعه من أحد من هؤلاء الثلاثة، فسماعه من أم سلمة غير ثابت في نقدي.\nأضف إلى ذلك علة أخرى، ألا وهي الوقف، فقد قال أحمد في \" الزهد \"","vol":"5","page":144},{"text":"(ص ٣٠٦): حدثنا أسود بن عامر: حدثنا حماد عن حبيب عن ابن سيرين، قال:.. فذكره\nموقوفا، وسنده صحيح. وهذا هو الصواب أنه من قول ابن سيرين، ليس فيه ذكر\nللنبي ﷺ، ولا أم سلمة. والله أعلم.\nثم رأيت الدكتور فؤاد عبد المنعم أحمد في تعليقه على \" الأمثال والحكم \"\nللماوردي قد حسن الحديث (ص ٤٩) مقلدا في ذلك للعراقي في تجويده لإسناده، مع\nأنه نقل تضعيف العجلوني إياه، وتضعيفي أنا في \" ضعيف الجامع الصغير \" (٤٢٩)\n، وهذا مما يدل القارئ على أن الدكتور لا يزيد على كونه مجرد قماش، نقال!\nوسيأتي له أمثلة أخرى، فانظر مثلا الحديث (٢٨٦٤) .\nوأما لجنة \" الجامع الكبير \"، فلم تزد على نقل تجويد العراقي لإسناده، نقلا\nعن المناوي، ونص كلامه في \" فيض القدير \":\n\" قال الحافظ العراقي وغيره: \" إسناده جيد \". كذا جزم به في \" المغني \"،\nولم يرمز له المؤلف بشيء \".\nوقد تبادر إلى ذهن الدكتور فؤاد أن المقصود بـ \" المغني \" في الفقه الحنبلي\nلابن قدامة المقدسي! وبناء عليه تصرف في كلام المناوي، فقال الدكتور (ص ٤٩):\n\" وقال المناوي: إن الحافظ العراقي وغيره قرر أن إسناده جيد، وكذلك جزم به\nابن قدامة في \" المغني \". فيض القدير \"!\nوإنما المراد به كتابه في تخريج \" الإحياء \" الذي تقدم النقل عنه، فإن اسمه\nالكامل \" المغني عن حمل الأسفار في الأسفار في تخريج ما في الإحياء من الأخبار \"!","vol":"5","page":145},{"text":"<span data-type=\"title\" id=toc-2135>٢١٢٥ </span>- \" أبي الدهر كله غدا؟ \".\nموضوع\nأخرجه ابن سعد (٤/٢٤٥): أخبرنا محمد بن عمر قال: حدثنا أسامة بن زيد عن\nأبيه قال:\n\" قال جعال بن سراقة وهو يتوجه إلى أحد: يا رسول الله! إنه قيل لي: إنك\nتقتل غدا، وهو يتنفس مكروبا، فضرب النبي ﷺ بيده في صدره،\nوقال: ... \" فذكره.\nقلت: وهذا موضوع مع إرساله، آفته محمد بن عمر، وهو الواقدي؛ متهم بالكذب.","vol":"5","page":146},{"text":"<span data-type=\"title\" id=toc-2136>٢١٢٦ </span>- \" إذا جاء الموت لطالب العلم، وهو على هذه الحال، مات وهو شهيد \".\nضعيف جدا\nأخرجه البزار (١٣٨)، والخطيب في \" التاريخ \" (٩/٢٤٧) عن هلال بن\nعبد الرحمن الحنفي عن عطاء بن أبي ميمونة عن أبي سلمة عن أبي هريرة وأبي ذر\nقالا: قال رسول الله ﷺ:.. فذكره، وقال البزار:\n\" لا نعلمه يروى عن النبي ﷺ إلا بهذا الإسناد \".\nوقال الهيثمي:\n\" هلال متروك \".\nوبهذا الإسناد عنهما قالا - موقوفا عليهما -:\n\" كتاب من العلم يتعلمه الرجل أحب إلي من ألف ركعة \".","vol":"5","page":146},{"text":"زاد الخطيب:\n\" وباب من العلم نعمل به أولا نعمل به؛ أحب إلينا من مائة ركعة تطوعا \".\nقلت: وهذا باطل، ظاهر البطلان.\n<span data-type=\"title\" id=toc-2137>٢١٢٧ </span>- \" اجتنبوا دعوات المظلوم \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (٤/١/١٣٩)، وأبو يعلى في \" مسنده \" (١٣٣٧)\nعن عطية عن أبي سعيد عن نبي الله ﷺ أنه قال:.. فذكره.\nزاد أبو يعلى:\nوقال عطية: قال رجل من أهل خراسان: قال أبو هريرة:\n\" ما بينهما وبين الله حجاب \".\nقلت: وهذا إسناد ضعيف، عطية ضعيف ومدلس. وفي الباب ما يغني عنه مثل حديث\nأبي هريرة مرفوعا: \" ثلاث دعوات مستجابات.. \"، وفيه: \" دعوة المظلوم \".\nوهو مخرج في \" الصحيحة \" (٥٩٨ و١٧٩٧) .","vol":"5","page":147},{"text":"<span data-type=\"title\" id=toc-2138>٢١٢٨ </span>- \" الناس ثلاثة: سالم، وغانم، وشاجب (١) \".\nضعيف\nأورده السيوطي في \" الجامع \" من رواية الطبراني في \" الكبير \" عن عقبة بن\nعامر وأبي سعيد، وقال المناوي:\n\" ورواه أيضا أبو يعلى، قال الهيثمي: فيه ابن لهيعة، وفيه ضعف، وقال\nشيخه العراقي: ضعفه ابن عدي \".\n_________\n(١) أي هالك. قال ابن الأثير: \" أي إما سالم من الإثم، وإما غانم للأجر، وإما هالك آثم \". اهـ","vol":"5","page":147},{"text":"قلت: وفيه أمور:\nالأول: أن أبا يعلى أخرجه (١٣٩٤) من طريق ابن لهيعة: نا دراج أبو السمح أن\nأبا الهيثم حدثه عن أبي سعيد الخدري عن رسول الله ﷺ. فلم\nيذكر (عقبة) في إسناده. وكذلك رواه أحمد (٣/٧٥) .\nالثاني: أن ابن لهيعة قد توبع عند أبي يعلى نفسه، فقال (١٠٦٢): حدثنا أبو\nكريب: نا رشدين عن عمروبن الحارث عن أبي السمح به.\nومن هذا الوجه أخرجه ابن عدي في \" الكامل \" (٣/١٥٣) .\nوعمروثقة، لكن رشدين ضعيف.\nالثالث: أن إعلاله بابن لهيعة وحده يوهم أنه ليس فوقه من يعل به، وليس كذلك\n؛ فإن أبا السمح ضعيف ذومناكير.\nالرابع: أن لفظ أبي يعلى من الطريقين إنما هو:\n\" المجالس ثلاثة ... \".\nوكذلك رواه ابن حبان (٨٣ - موارد)، وابن عدي أيضا (٣/١١٣) من طريق ابن\nوهب: أخبرني عمروبن الحارث بهذا اللفظ الأخير.\nفتحرر أن اللفظ المذكور أعلاه ليس لأبي يعلى، ولذلك لم يعزه إليه السيوطي،\nوأن إعلاله بابن لهيعة خطأ، لأنه قد توبع عنده وعند غيره.\nوأما رواية الطبراني فعلتها ممن دون ابن وهب، فقال الطبراني (١٧/٣٠٣/٨٣٧):\nحدثنا أحمد بن رشدين: حدثنا يحيى بن سليمان الجعفي: حدثنا ابن وهب: أخبرني\nعمروبن الحارث عن دراج عن أبي القاسم عن أبي سعيد بلفظ:","vol":"5","page":148},{"text":"\" الناس.. \".\nوأحمد هذا؛ هو ابن محمد بن الحجاج بن رشدين المصري، قال ابن عدي:\n\" كذبوه، وأنكرت عليه أشياء \".\nقلت: وقد خالف في هذا الإسناد، فقال: \" أبي القاسم \" مكان \" أبي الهيثم \"!\nوقد صح الحديث موقوفا مفسرا بلفظ:\n\" الناس ثلاثة أثلاث: فسالم، وغانم، وشاحب، فالسالم: الساكت، والغانم\n: الذي يأمر بالخير، وينهى عن المنكر، والشاحب: الناطق بالخنا، والمعين\nعلى الظلم \".\nرواه أحمد في \" الزهد \" (٢٠٦)، وابن عساكر (٥/٢١١/١) من طريق البيهقي،\nوهذا في \" الشعب \" (٤/٢٧٢/٥٠٧٢) من طريق أبي عبيد في \" الغريب \" (٢/٤٣٧)،\nوابن أبي شيبة في \" المصنف \" (١٤/٢٢/١٧٤٢٨) عن شيبان عن آدم بن علي قال:\nسمعت أخا بلال مؤذن رسول الله ﷺ يقول: فذكره. هكذا لم يرفعه.\nواسم أخي بلال خالد بن رباح؛ ذكره ابن حبان في \" الصحابة \" (٣/١٠٤) . وقد\nرفعه بعض الضعفاء والمجهولين عن أبي هريرة. وسيأتي (٦٥٧٧) .\n<span data-type=\"title\" id=toc-2139>٢١٢٩ </span>- \" من يرد الله به خيرا؛ يفقه في الدين، ويلهمه رشده \".\nضعيف بهذه الزيادة\nأخرجه عبد الله بن أحمد في \" زوائد الزهد \" (١٦١)، وعنه الطبراني في \"\nالكبير \" (١٠٤٤٥)، وأبو بكر القطيعي في جزئه","vol":"5","page":149},{"text":"المعروف بـ \" الألف دينار \" من\n\" الفوائد \" (١/٥/١)، وعنهما أبو نعيم في \" الحلية \" (٤/١٠٧): حدثنا\nأحمد بن محمد بن أيوب: حدثنا أبو بكر بن عياش عن الأعمش عن أبي وائل عن\nعبد الله بن مسعود قال: قال رسول الله ﷺ: فذكره.\nومن هذا الوجه أخرجه البزار في \" مسنده \" (١٣٧ - زوائده)، وقال:\n\" لا نعلمه يروى عن عبد الله إلا بهذا الإسناد \".\nقلت: وهو إسناد حسن، رجاله كلهم ثقات رجال البخاري؛ غير أحمد بن محمد بن\nأيوب، وهو الوراق صاحب المغازي. قال الذهبي:\n\" صدوق، لينه ابن معين، وأثنى عليه أحمد وعلي، وله ما ينكر، فمن ذلك مما\nساقه ابن عدي ... \"، فذكر هذا الحديث. وليس فيه عند الطبراني:\n\" ويلهمه رشده \".\nقلت: يعني من طريق ابن أيوب كما تقدم. وكذا أخرجه هو (٨٧٥٦)، وزهير بن\nحرب في \" العلم \" (١١٠/٣) من طريق أبي عبيدة عن عبد الله قال: فذكره موقوفا\nعليه.\nوإسناده منقطع، أبو عبيدة لم يسمع عن أبيه.\nففي ثبوت هذه الزيادة عنه مرفوعا إلى النبي ﷺ وقفة عندي حتى\nنجد ما يشهد لها، ويأخذ بعضدها، وأما الحديث بدونها، فصحيح قطعا؛ لوروده\nفي \" الصحيحين \" وغيرهما من حديث معاوية بن أبي سفيان مرفوعا.\nوأما ما رواه الخطيب في \" الفقيه والمتفقه \" (٣/٢) عن أبان بن أبي عياش عن\nأنس بن مالك مرفوعا به.\nفلا يصلح الاستشهاد به لشدة ضعفه، فإن أبان بن أبي عياش متروك متهم.","vol":"5","page":150},{"text":"قد رواه زهير بن حرب في \" كتاب العلم \" (١٢٢/٥٧) بسند صحيح عن عبيد بن عمير\nموقوفا عليه من قوله.\nفالصواب أن الحديث بهذه الزيادة موقوف، ولا يصح رفعه. والله أعلم.\n<span data-type=\"title\" id=toc-2140>٢١٣٠ </span>- \" إن طالب العلم تبسط له الملائكة أجنحتها، وتستغفر له \".\nموضوع بزيادة الاستغفار\nرواه البزار في \" مسنده \" (١٣٥ - زوائده) من طريق محمد بن عبد الملك عن\nالزهري عن عروة عن عائشة عن النبي ﷺ قال: فذكره.\nقلت: محمد بن عبد الملك كذاب؛ كما قال الهيثمي.\nوالحديث أورده السيوطي في \" الزيادة على الجامع \" بهذا اللفظ من رواية البزار\nعنها، وبلفظ:\n\" إن الملائكة تبسط أجنحتها لطالب العلم \" من رواية البيهقي في \" شعب الإيمان \"\nعنها.\nقلت: هو في \" الشعب \" (٢/٢٦٤/١٧٠٠) بسند رجاله ثقات؛ غير (الحسين بن أبي\nالسري)، وهو ضعيف.\nوهذا اللفظ الثاني الخالي من زيادة \" وتستغفر له \" ثابت من حديث صفوان بن\nعسال وغيره، فانظر كتابي \" صحيح الترغيب والترهيب \" (رقم ٦٧ و٨٠)، وفي\nالأول منهما أن الاستغفار للعالم، وفي حديث ثالث (رقم ٧٨): \" معلم الخير \"\n. وهذا صحيح خرجته في \" الصحيحة \" (٣٠٢٤) .","vol":"5","page":151},{"text":"<span data-type=\"title\" id=toc-2141>٢١٣١ </span>- \" من رأيتموه ينشد شعرا في المسجد، فقولوا: فض الله فاك، (ثلاث مرات)،\nومن رأيتموه ينشد ضالة في المسجد، فقولوا: لا وجدتها، (ثلاث مرات)، ومن\nرأيتموه يبيع أويبتاع في المسجد، فقولوا: لا أربح الله تجارتك \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (١٤٥٤)، وابن السني في \" عمل اليوم\nوالليلة \" (١٥٠) - الجملة الأولى فقط - من طريق عباد بن كثير عن يزيد بن\nخصيفة عن محمد بن عبد الرحمن بن ثوبان عن أبيه عن جده ثوبان قال: سمعت\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ عباد بن كثير، وهو الثقفي البصري؛ متروك،\nويحتمل أنه الرملي الفلسطيني، وهو نحوه في الضعف.\nوقد خالفه في إسناده ومتنه عبد العزيز بن محمد الدراوردي، فقال: أخبرنا\nيزيد بن خصيفة عن محمد بن عبد الرحمن بن ثوبان عن أبي هريرة به؛ دون الفقرة\nالأولى منه.\nأخرجه الترمذي وغيره، وصححوا إسناده كما بينته في \" الإرواء \" (١٢٩٥) .\nوقال الحافظ في \" الإصابة \":\n\" وهو المحفوظ \".\nيعني أن قول عباد في إسناده: \" عن أبيه عن جده ثوبان \" خطأ، والصواب قول\nالدراوردي: \" عن أبي هريرة \".\nقلت: وكذا قوله في متن الحديث: \" ... فقولوا: فض الله فاك \" زيادة منكرة؛\nلتفرد عباد بها.","vol":"5","page":152},{"text":"(تنبيه): وقع في هذا الحديث أوهام لبعض العلماء:\n١ - قال الحافظ في \" الإصابة \": \" روى ابن منده من طريق محمد بن حمير عن عباد\nابن كثير عن محمد بن عبد الرحمن بن ثوبان ... \".\nقلت: فسقط من إسناده يزيد بن خصيفة شيخ عباد بن كثير، وترتب عليه خطأ آخر،\nوهو:\n٢ - قال الحافظ: \" وعباد فيه ضعف، وخالفه يزيد بن خصيفة، فقال: عن محمد\nابن عبد الرحمن عن أبي هريرة، وهو المحفوظ، أخرجه النسائي والترمذي \".\nقلت: وإنما المخالف الدراوردي، لأن مدار الروايتين على ابن خصيفة كما رأيت،\nومنشأ هذا الخطأ ذلك السقط الذي سبق بيانه.\n٣ - وقع الحديث معزوا للترمذي والنسائي في \" الفتح الكبير \" (٣/١٩٣) تبعا\nلأصله \" الزيادة على الجامع الصغير \" (ق ١٠٩/١)، وهو خطأ محض، سببه -\nوالله أعلم - أن السيوطي قال في أصله: \" الجامع الكبير \" (٢/٢٤٧/٢):\n\" رواه الطبراني في \" الكبير \" وابن السني وابن منده عن محمد بن عبد الرحمن\nابن ثوبان عن أبيه عن جده، والترمذي والنسائي عن محمد بن عبد الرحمن عن أبي\nهريرة، قالوا: وهو المحفوظ \".\nقلت: والترمذي والنسائي، إنما أخرجا الحديث من الوجه المذكور بدون الزيادة\nالتي في أوله كما سبق ذكره، وبغير هذا اللفظ.\nفيبدو أن السيوطي ﵀ لما ألف \" الزيادة \" نقل الحديث من \" الجامع الكبير\n\"، ولم ينتبه أنه عند الترمذي والنسائي مختصر، وبغير لفظ الطبراني، فعزاه\nإلى روايتهما عن أبي هريرة، وإنما هو من رواية الطبراني فقط عن ثوبان أبي\nعبد الرحمن، وعند ابن السني الفقرة الأولى فقط، فاقتضى التنبيه.","vol":"5","page":153},{"text":"<span data-type=\"title\" id=toc-2142>٢١٣٢ </span>- \" إذا كانت ليلة النصف من شعبان، فقوموا ليلها، وصوموا نهارها، فإن الله\nينزل فيها لغروب الشمس إلى سماء الدنيا، فيقول: ألا من مستغفر لي فأغفر له؟\nألا مسترزق فأرزقه؟ ألا مبتلى فأعافيه؟ ألا كذا ألا كذا؟ حتى يطلع الفجر \".\nموضوع السند\nأخرجه ابن ماجه (١/٤٢١)، ومن طريقه ابن الجوزي في \" العلل \" (٢/٥٦١)،\nوالبيهقي في \" شعب الإيمان \" (٣/٣٧٨ - ٣٧٩)، و\" فضائل الأوقات \" (٢٤) من\nطريق ابن أبي سبرة عن إبراهيم بن محمد عن معاوية بن عبد الله بن جعفر عن أبيه\nعن علي بن أبي طالب قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد مجمع على ضعفه، وهو عندي موضوع؛ لأن ابن أبي سبرة رموه\nبالوضع كما في \" التقريب \". وقال البوصيري في \" الزوائد \":\n\" إسناده ضعيف لضعف ابن أبي سبرة، واسمه أبو بكر بن عبد الله بن محمد بن أبي\nسبرة. قال فيه أحمد بن حنبل وابن معين: يضع الحديث \".\nوقال ابن رجب في \" لطائف المعارف \" (ص ١٤٣):\n\" إسناده ضعيف \".\nوأشار إلى ذلك المنذري في \" الترغيب \" (٢/٨١) .","vol":"5","page":154},{"text":"<span data-type=\"title\" id=toc-2143>٢١٣٣ </span>- \" إذا قصر العبد في العمل ابتلاه الله بالهم \".\nضعيف\nأخرجه عبد الله بن أحمد في \" زوائد الزهد \" (ص ١٠)، وعنه الخطيب في \"\nالتاريخ \" (٧/١١١): حدثنا بيان بن الحكم: حدثنا محمد بن","vol":"5","page":154},{"text":"حاتم أبو جعفر عن\nبشر بن الحارث: أنبأنا أبو بكر بن عياش عن ليث عن الحكم قال: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مرسل.\nوتابعه أحمد بن عمران الأخنسي: سمعت أبا بكر بن عياش وعبد الرحمن المحاربي\nعن ليث به.\nأخرجه البيهقي في \" الشعب \" (٧/١٨٢/٩٩٢٧) .\nو(الأخنسي) متروك.\nالحكم هو ابن عتيبة، وهو تابعي ثقة، والليث - وهو ابن أبي سليم - ضعيف،\nو(بيان بن الحكم) لا يعرف؛ كما قال الذهبي في \" الميزان \". وأما قوله عقب\nالحديث: \" معضل \"، فلا وجه له عندي، ومثله جعل الحافظ العسقلاني إياه في \"\nتسديد القوس \" (ق /٢٨/٢) من حديث (الحكم بن عمير)، وذلك لأمرين:\nأحدهما: أنه في \" الفردوس \" (الحكم) . لم ينسب.\nوالآخر: أن (الحكم بن عمير) صحابي مترجم في \" الإصابة \" و\" اللسان \" (\n٢/٣٣٧)، ولم يذكروا في الرواة عنه (ليثا)، ولا هو ممن أدرك عهد الصحابة\n. والله أعلم.\n(تنبيه): عزاه السيوطي لأحمد في \" الزهد \"! وتبعه على ذلك المناوي،\nوإنما هو لابنه عبد الله كما ذكرنا.\nوقد رواه ليث عن مجاهد عن عائشة مرفوعا نحوه. وهو مخرج فيما سيأتي برقم (٢٦٩٥) .","vol":"5","page":155},{"text":"<span data-type=\"title\" id=toc-2144>٢١٣٤ </span>- \" ثلاث لا يحاسب بهن العبد: ظل خص يستظل به، وكسرة يشد بها صلبه، وثوب\nيواري عورته \".\nضعيف\nأخرجه عبد الله بن أحمد في \" زوائد الزهد \" (ص ١٢)، وعنه الديلمي (٢/٦٠)\n: حدثنا بيان بن الحكم: حدثنا محمد بن\nحاتم: حدثني بشر بن الحارث: حدثنا\nعيسى بن يونس عن هشام عن الحسن مرفوعا.\nقلت: وهذا إسناد مرسل ضعيف: (بيان بن الحكم) لا يعرف كما تقدم، والحسن\nهو البصري، وهو كثير الإرسال.\nورواه المعافى بن عمران في \" الزهد \" (٢٥٥/١): حدثنا مبارك بن فضالة عن\nالحسن به.","vol":"5","page":156},{"text":"<span data-type=\"title\" id=toc-2145>٢١٣٥ </span>- \" لا خير في مال لا يرزأ منه، وجسد لا ينال منه \".\nضعيف جدا\nأخرجه ابن سعد (٨/١٤٩ - ١٥٠): أخبرنا هشام بن محمد: حدثنا عبيد الله بن\nالوليد الوصافي عن عبد الله بن عبيد بن عمير الليثي قال:\n\" جاء رجل من بني سليم إلى النبي ﷺ، فقال: يا رسول الله إن\nلي ابنة من جمالها وعقلها ما إني لأحسد الناس عليها غيرك، فهم النبي صلى الله\nعليه وسلم أن يتزوجها، ثم قال: وأخرى يا رسول الله، لا والله ما أصابها\nعندي مرض قط، فقال له النبي ﷺ: لا حاجة لنا في ابنتك،\nتجيئنا تحمل خطاياها، لا خير ... \".\nقلت: وهذا إسناد ضعيف جدا، فإنه مع كونه مرسلا؛ فإن هشام بن محمد، وهو\nالكلبي المفسر؛ متروك كما قال الدارقطني.\nوعبيد الله بن الوليد الوصافي ضعيف.","vol":"5","page":156},{"text":"ثم وجدت له طريقا أخرى مسندة، فقال ابن أبي الدنيا في \" الكفارات \" (ق ٨٨/٢)\n: حدثني حسين بن علي العجلي: حدثنا عمروبن محمد العنقزي: نا زافر بن سليمان\nعن عبيد الله قال: سمعت الحسن يحدث عن أبي سعيد الخدري قال:\nأتى رجل إلى النبي ﷺ، فقال: يا رسول الله كبرت سني، وسقم\nجسدي، وذهب مالي، فقال رسول الله ﷺ: فذكره، إلا أنه قال\n\" يبلى \" بدل \" ينال منه \".\nقلت: وهذا إسناد ضعيف، زافر بن سليمان، وهو القهستاني؛ صدوق كثير الأوهام\nكما في \" التقريب \"، ومثله العجلي، قال الحافظ:\n\" صدوق يخطىء كثيرا \".\n<span data-type=\"title\" id=toc-2146>٢١٣٦ </span>- \" يا بني! كل الكرفس؛ فإنها بقلة الأنبياء، مفعول عنها، وهي طعام الخضر\nوإلياس، والكرفس يفتح السدد، ويذكي القلب، ويورث الحفظ، ويطرد الجنون\n، والجذام، والبرص، والجن \".\nموضوع\nأخرجه الديلمي في \" مسند الفردوس \" (٣/٢٨٠ - الغرائب الملتقطة) من طريق محمد\nابن هشام: حدثنا الوليد بن محمد بن الوليد الأنطاكي: حدثنا عيسى بن سليمان عن\nالثوري عن أبي الزناد عن أبي حازم عن الحسن بن علي رفعه.\nقلت: وهذا متن موضوع، لعله من وضع بعض المتصوفة المتزهدة، أوالأطباء\nالجهلة، وإسناده مظلم، وقد أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص\n١٣٩)، وبيض له فلم يتكلم عليه بشيء! فتعقبه ابن عراق في \" تنزيه الشريعة \"\nفقال (٢/٢٦٣):","vol":"5","page":157},{"text":"\" قلت: لم يبين علته، وفيه عيسى بن سليمان، فإن كان هو (أبو طيبة الدارمي) فقد ضعفه ابن معين، وقال: \" لا أعلم أنه كان يتعمد الكذب؛ ولعله شبه\nعليه \"، وإن كان غيره فلا أعرفه. والوليد بن محمد بن الوليد الأنطاكي لا\nأعرفه. والله تعالى أعلم \".\nوأقول: وفيما قال نظر من وجوه:\nأولا: قوله: \".. وقال: لا أعلم.. \" إلخ. جعله من تمام قول ابن معين،\nوهو وهم، وإنما هو من قول ابن عدي، فإنه في أول ترجمة (أبي طيبة الدارمي)\nهذا روى عن ابن معين أنه قال (٥/٢٥٦):\n\" أحمد بن أبي طيبة الجرجاني ثقة، وأبو هـ (أبو طيبة) ضعيف \".\nثم قال في آخر الترجمة (ص ٢٥٨):\n\" وأبو طيبة هذا كان رجلا صالحا، ولا أظن أنه كان يتعمد الكذب.. \" إلخ.\nوإلى ابن عدي عزاه الذهبي في \" الميزان \".\nوذكره ابن حبان في \" الثقات \" (٧/٢٣٤):\n\" يخطىء \".\nولم يذكر فيه ابن أبي حاتم جرحا ولا تعديلا.\nثانيا: هناك احتمال آخر في (عيسى بن سليمان)، وهو أنه (القرشي الحمصي)\nالمترجم في \" ثقات ابن حبان \" (٨/٤٩٤)، وقال فيه ابن أبي حاتم عن أبيه:\n\" شيخ حمصي، يدل حديثه على الصدق \".","vol":"5","page":158},{"text":"قلت: ولعل الأقرب أنه هذا، بقرينة أن الراوي عنه شامي أنطاكي كما يأتي،\nومن هذه الطبقة أيضا.\nثالثا: لعل علة هذا الحديث (الوليد بن محمد بن الوليد الأنطاكي)، فإني لم\nأجد له ترجمة فيما عندي من المصادر، وأستبعد أن يكون الذي في \" التاريخ \"\nلابن عساكر (١٣/٨٩٢) .\n\" الوليد بن محمد بن العباس بن الوليد بن محمد بن عمر بن الدرفس أبو العباس\nالقساني.. \".\nثم ترجمه برواية جمع من الحفاظ عنه، وذكر وفاته سنة (٣٢٦) . فهذا يعني أنه\nمتأخر الوفاة حتى عهد بعض طبقة الرواة عن (محمد بن هشام)، وهذا ابن ملاس\nالدمشقي، الراوي عن (الوليد الأنطاكي)، فقد روى عنه - أعني ابن هشام هذا،\nكما ذكر ابن حبان في \" الثقات \" (٩/١٢٣): (محمد بن المنذر بن سعيد)،\nوتوفي سنة (٣٠٣)، وروى عنه أيضا ابن أبي حاتم، وتوفي سنة (٣٢٧) .\nفهو غير الأنطاكي، فهو علة الحديث. والله أعلم.\n(فائدة): الكرفس: عشب يشبه البقدونس معروف في بعض البلاد كالحجاز وفلسطين\n، وقد ذكر له بعض المنافع ابن القيم في \" الطب \" من كتابه \" زاد المعاد \"،\nشيء منها منصوص عليه في هذا الحديث، ولم يتعرض له بذكر، ولكنه ذكر فيه\nحديثا آخر بلفظ:\n\" من أكله ثم نام عليه؛ نام ونكهته طيبة، وينام آمنا من وجع الأضراس\nوالأسنان \"، وقال عقبه:\n\" وهذا باطل على رسول الله ﷺ، ولكن البستاني منه يطيب\nالنكهة جدا.. \".","vol":"5","page":159},{"text":"وهو في \" ذيل الموضوعات \" أيضا (ص ١٤١) من رواية الطيوري في حديث طويل.\n<span data-type=\"title\" id=toc-2147>٢١٣٧ </span>- \" لأن أتصدق بخاتمي أحب إلي من ألف درهم أهديها إلى الكعبة \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٢/٣٠٠/١٥٢٤ - ط): حدثنا أحمد قال: حدثنا أحمد\nابن الحسن: حدثنا محمد بن سليمان بن أبي داود: حدثنا أبو عوانة عن أبي العنبس\nعن القاسم بن محمد عن عائشة مرفوعا.\nقلت: وهذا إسناد ضعيف، أحمد بن الحسن شيخ أحمد - وهو (ابن محمد بن صدقة)\nحافظ ثقة - لم أعرفه.\nوأبو العنبس هو العدوي الكوفي، وثقه ابن حبان، وروى عنه جماعة، وقال\nالحافظ في \" التقريب \":\n\" مقبول \".\nوأما الهيثمي، فجعله علة الحديث، فقال (٣/١١٣):\n\" وفيه أبو العنبس، وفيه كلام \"!\nولا أعلم أحدا تكلم فيه، وهو خلاف ما جرى عليه من اعتداده بتوثيق ابن حبان،\nوبخاصة إذا لم يخالف كما هنا. والله أعلم.","vol":"5","page":160},{"text":"<span data-type=\"title\" id=toc-2148>٢١٣٨ </span>- \" ثلاثة لا يريحون رائحة الجنة: رجل ادعى إلى غير أبيه، ورجل كذب على نبيه،\nورجل كذب على عينيه \".\nضعيف جدا\nأخرجه البزار (١/١١٦/٢١٤)، والديلمي (٢/٦٩)","vol":"5","page":160},{"text":"عن يحيى بن حسان: حدثنا\nعبد الرزاق بن عمر عن الزهري عن سعيد بن المسيب عن أبي هريرة قال: فذكره.\nوقال البزار:\n\" لا نعلم هذا اللفظ يروى عن أبي هريرة إلا بهذا الإسناد، تفرد به عبد الرزاق\n، وهو دمشقي، وقيل، وقيل فيه: أيلي \".\nقال الشيخ الهيثمي: \" المجمع \" (١/١٤٨):\n\" ضعيف، ولم يوثقه أحد \".\nكذا قال: وقد أورده في \" الميزان \"، ولم يزد على قوله فيه:\n\" قال أبو حاتم: صدوق متعبد، يعد من الأبدال. وقال يزيد بن محمد: ثقة \".\nثم تبينت أنهما اثنان، كلاهما دمشقي:\nالأول: وهو أبو بكر الثقفي، وهو صاحب هذا الحديث.\nوالآخر: العابد الصغير، وهو الذي تقدم توثيقه.\nوأما الثقفي فقد ترجمه الذهبي في \" الميزان \" أيضا ترجمه سيئة، فقال:\n\" قال النسائي: ليس بثقة \".\nوقال البخاري:\n\" منكر الحديث \".\nوقال الحافظ المزي في \" التهذيب \" (٢/٤١٥):\n\" وهو من الضعفاء، ضعفه غير واحد \".\nوقد ثبت الحديث بلفظ آخر، فانظر \" الصحيحة \" (٣٠٦٣) .","vol":"5","page":161},{"text":"<span data-type=\"title\" id=toc-2149>٢١٣٩ </span>- \" بين كل أذانين صلاة؛ إلا المغرب \".\nمنكر\nأخرجه البزار (١/٣٣٤/٦٩٣): حدثنا عبد الواحد بن غياث: حدثنا حيان بن\nعبيد الله: عن عبد الله بن بريدة عن أبيه أن النبي ﷺ قال\n: فذكره، وقال:\n\" لا نعلم رواه إلا حيان، وهو بصري مشهور ليس به بأس، ولكنه اختلط \".\nوذكره ابن عدي في \" الضعفاء \".\nقلت: وقد صح الأمر بهاتين الركعتين، وهو مخرج في \" الصحيحة \" (٢٣٣) .","vol":"5","page":162},{"text":"<span data-type=\"title\" id=toc-2150>٢١٤٠ </span>- \" بين العالم والعابد سبعون درجة، بين كل درجتين مسيرة مائة سنة حضرة (١)\nالفرس السريع \".\nضعيف جدا\nرواه ابن شاهين في \" الترغيب \" (٢٩٠/١) وابن عدي في \" الكامل \" (٤/١٣٤) من\nطرق عن عبد الله بن محرر، عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا.\nوقال ابن عدي:\n\" منكر، لا أعلمه يرويه عن الزهري إلا ابن محرر، ومحمد بن عبد الملك،\nوجميعا ضعيفان \".\nقلت: وهذا إسناد ضعيف جدا، عبد الله بن محرر؛ قال أحمد:\n\" ترك الناس حديثه \".\nوقال الجوزجاني:\n_________\n(١) من الحضر: العدو. اهـ.","vol":"5","page":162},{"text":"\" هالك \".\nوقال الدارقطني وجماعة:\n\" متروك \". كذا في \" الميزان \"، وساق له مناكير هذا أحدها.\nوالحديث أخرجه أبو نعيم أيضا في \" أخبار أصفهان \" (٢/١٥٠)، والديلمي في \"\nمسند الفردوس \" (٢/١/١٤ - مختصره)؛ كلاهما معلقا عن عبد الله بن محرر به؛\nدون قوله: \" بين كل ... \".\nوخالف الخليل بن مرة، فرواه عن مبشر عن الزهري عن أبي سلمة بن عبد الرحمن بن\nعوف عن أبيه مرفوعا به، إلا أنه قال:\n\".. ما بين كل درجتين كما بين السماء والأرض \".\nأخرجه أبو يعلى في \" مسنده \" (٢/١٦٣/٨٥٦)، وعنه ابن عدي في \" الكامل \" (\n٣/٦٠ - ٦١) .\nو(الخليل بن مرة) مختلف فيه، وقد ضعفه جماعة، بل قال البخاري:\n\" منكر الحديث \".\nوإسناده لهذا الحديث يدل على ضعفه، فإنه خالف تلك الطرق، فجعله من مسند (عبد الرحمن بن عوف)، وأسقط علة الحديث (عبد الله بن محرر) .\nوقد روي من حديث ابن عمر بزيادة منكرة في متنه، وسيأتي الكلام عليه برقم (٦٥٧٨) .\n<span data-type=\"title\" id=toc-2151>٢١٤١ </span>- \" بئس القوم قوم يمشي الرجل فيهم بالتقية والكتمان \".\nضعيف جدا\nرواه الديلمي (٢/١/١٢) عن يحيى بن سعيد العطار:","vol":"5","page":163},{"text":"حدثنا سوار بن مصعب عن عمرو\nابن مرة عن أبي عبيدة عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ فيه ثلاث علل:\nالأولى: الانقطاع بين ابن مسعود وابنه أبي عبيدة، فإنه لم يسمع منه.\nالثانية: سوار بن مصعب؛ ضعيف جدا، قال في \" الميزان \":\n\" قال البخاري: منكر الحديث، وقال النسائي وغيره: متروك، وقال أبو داود\n: ليس بثقة \".\nثم ساق من مناكيره هذا الحديث.\nالثالثة: يحيى بن سعيد العطار؛ ضعفه ابن معين وغيره.\n<span data-type=\"title\" id=toc-2152>٢١٤٢ </span>- \" غفر الله لزيد بن عمروورحمه، فإنه مات على دين إبراهيم \".\nموضوع\nأخرجه ابن سعد (٣/٣٨١): أخبرنا محمد بن عمر قال: حدثنا موسى بن شيبة عن\nخارجة بن عبد الله بن كعب بن مالك قال: سمعت سعيد بن المسيب يذكر زيد بن عمرو\nابن نفيل، فقال:\n\" توفي وقريش تبني الكعبة قبل أن ينزل الوحي على رسول الله ﷺ\nبخمس سنين، ولقد نزل به وإنه ليقول: أنا على دين إبراهيم، فأسلم ابنه سعيد\nابن زيد أبو الأعور، واتبع رسول الله ﷺ، وأتى عمر بن\nالخطاب وسعيد بن زيد رسول الله ﷺ فسألاه عن زيد بن عمرو،\nفقال رسول الله ﷺ: فذكره، قال: فكان المسلمون بعد ذلك\nاليوم لا يذكره ذاكر إلا ترحم واستغفر له. ثم يقول سعيد بن المسيب:\n﵀ وغفر له \".","vol":"5","page":164},{"text":"قلت: وهذا إسناد موضوع، محمد بن عمر، وهو الواقدي؛ متهم بالكذب.\nوموسى بن شيبة؛ وهو ابن عمروبن عبد الله بن كعب بن مالك؛ ليس الحديث كما\nفي \" التقريب \".\nوخارجة بن عبد الله بن كعب؛ مجهول.\n<span data-type=\"title\" id=toc-2153>٢١٤٣ </span>- \" كل نادبة كاذبة، إلا نادبة حمزة \".\nضعيف\nأخرجه ابن سعد (٣/١٨) من طريق محمد بن أبي حميد عن ابن المنكدر قال:\n\" أقبل رسول الله ﷺ من أحد، فمر على بني عبد الأشهل، ونساء\nالأنصار يبكين على هلكاهن، يندبنهم، فقال رسول الله ﷺ: \"\nلكن حمزة لا بواكي له \"، قال: فدخل رجال من الأنصار على نسائهم، فقالوا:\nحولن بكاءكن وندبكن على حمزة. فقام رسول الله ﷺ، فطال\nقيامه يستمع، ثم انصرف، فقام على المنبر من الغد، فنهى عن النياحة كأشد ما\nنهى عن شيء قط، وقال:..... \" فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله فيه (ابن أبي حميد)، أورده الذهبي\nفي \" الضعفاء \"، وقال:\n\" ضعفوه \".\nوقال الحافظ:\n\" ضعيف \".\n(تنبيه): عزاه السيوطي لابن سعد عن سعد بن إبراهيم مرسلا. ولم أره في\n\" ابن سعد \" إلا من الطريق المتقدمة، ولعله عنده من الطريق الأخرى في","vol":"5","page":165},{"text":"القسم الذي لم يطبع من \" الطبقات \"، فإن في المطبوعة منه خرما في أكثر من موضع واحد.\n<span data-type=\"title\" id=toc-2154>٢١٤٤ </span>- \" كان إذا اجتلى النساء أقعى وقبل \".\nضعيف\nأخرجه ابن سعد (٨/١٤٦)، والطحاوي في \" مشكل الآثار \" (١/٢٦٤ - ٢٦٥) عن\nموسى بن عبيدة: حدثني عمر بن الحكم: حدثني أبو أسيد قال:\n\" تزوج رسول الله ﷺ امرأة من الجون، فأمرني أن آتيه بها،\nفأتيته بها، فأنزلتها بالشوط من وراء ذباب في أطم، ثم أتيت النبي صلى الله\nعليه وسلم، فقلت: يا رسول الله! قد جئتك بأهلك، فخرج يمشي وأنا معه، فلما\nأتاها أقعى، وأهو ى ليقبلها، وكان رسول الله ﷺ إذا اجتلى\n... فقالت: أعوذ بالله منك، فقال: لقد عذت معاذا، فأمرني أن أردها إلى\nأهلها، ففعلت \".\nقلت: وهذا إسناد ضعيف من أجل موسى بن عبيدة، فإنه واه.\nوأشد من هذا الحديث ضعفا ما أخرجه ابن سعد أيضا (٨/١٤٥ - ١٤٦)، والحاكم (\n٤/٣٧) من طريق محمد بن عمر: أخبرنا هشام بن محمد: حدثني ابن الغسيل عن حمزة\nابن أبي أسيد الساعدي عن أبيه - وكان بدريا - قال:\nتزوج رسول الله ﷺ أسماء بنت النعمان الجونية، فأرسلني، فجئت\nبها، فقالت حفصة لعائشة، أوعائشة لحفصة: اخضبيها أنت، وأنا أمشطها.\nففعلن، ثم قالت لها إحداهما: إن النبي ﷺ يعجبه من المرأة\nإذا دخلت عليه أن تقول: أعوذ بالله منك، فلما دخلت عليه، وأغلق الباب،\nوأرخى الستر مد يده إليها، فقالت: أعوذ بالله منك، فقال بكمه على وجهه،\nفاستتر به، وقال: عذت معاذا.","vol":"5","page":166},{"text":"(ثلاث مرات) . قال أبو أسيد: ثم خرج علي\nفقال: يا أبا أسيد، ألحقها بأهلها، ومتعها برازقيتين. يعني كرباستين،\nفكانت تقول: ادعوني الشقية.\nقلت: سكت عنه الحاكم، وقال الذهبي:\n\" قلت: سنده واه \".\nقلت: بل هو بهذا السياق موضوع، لأن هشام بن محمد؛ وهو الثعلبي متروك،\nومحمد بن عمر، وهو الواقدي؛ كذاب.\nوقد خولفا في متنه، فقال البخاري (٩/٣١١):\nحدثنا أبو نعيم: حدثنا عبد الرحمن بن غسيل به مختصرا، وليس فيه ذكر لحفصة\nوعائشة مطلقا، ولا قول إحداهما: إن النبي ﷺ يعجبه من\nالمرأة ... إلخ.\nوقد استغل عبد الحسين الشيعي هذه الزيادة الموضوعة فطعن بها على السيدة عائشة\n﵂، فراجع إن شئت كتابه \" المراجعات \" (ص ٢٤٨)، والحديث الآتي\nبرقم (٤٩٦٤) لتتيقن من موقف هذا الشيعي من أهله ﷺ.\n<span data-type=\"title\" id=toc-2155>٢١٤٥ </span>- \" كان يقول في سجوده إذا سجد: سجد لك سوادي وخيالي، وآمن بك فؤادي، أبوء\nبنعمتك علي، هذه يداي وما جنيت على نفسي \".\nضعيف\nأخرجه ابن نصر في \" قيام الليل \" (ص ٧٦)، والبزار (١/٢٦٤/٥٤٣) عن\nعبيد الله بن موسى: حدثنا حميد الأعرج عن عبد الله بن الحارث عن عبد الله بن\nمسعود قال: فذكره، وقال:","vol":"5","page":167},{"text":"\" لا نعلمه عن عبد الله إلا من هذا الوجه \".\nقال الشيخ (الهيثمي) في \" المجمع \" (٢/١٢٨):\n\" رجاله ثقات \".\nفتعقبه الحافظ بقوله في \" مختصر الزوائد \" (١/٢٦٥/٣٨٦):\n\" قلت: بل حميد - هو ابن قيس الأعرج - منكر الحديث جدا \".\nكذا قالا، وكلاهما مخطئ - وجل من لا يخطئ - فإن حميدا هذا؛ ليس هو ابن قيس\nالأعرج، ولا هو بالذي يصح أن يقال فيه: \" منكر الحديث جدا \"، فإنه ثقة محتج\nبه في \" الصحيحين \"! وإنما هو (حميد الأعرج الكوفي) - وذاك مكي - وهو\nالقاص الملائي، قال فيه البخاري في \" التاريخ \" (١/٢/٣٥٤):\n\" منكر الحديث \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف \".\nوقال في (ابن قيس):\n\" ليس به بأس \".\nوقد ذكروا في ترجمة الضعيف أنه الذي يروي عنه عبيد الله بن موسى، وخلف بن\nخليفة، وقد أخرج الحديث من طريق خلف هذا الحاكم (١/٥٣٣ - ٥٣٤) مطولا،\nوابن عدي (٢/٢٧٣) حديث الترجمة، وقال ابن عدي:\n\" ولحميد عن عبد الله بن الحارث عن ابن مسعود غير هذه الأحاديث، وهي ليست\nبمستقيمة، ولا يتابع عليها \".\nوقال الحاكم:","vol":"5","page":168},{"text":"\" صحيح الإسناد، إلا أن الشيخين لم يخرجا عن (حميد الأعرج الكوفي)، إنما\nأخرجا حميد بن قيس المكي \":\n\" وتعقب تصحيحه الذهبي، فقال في \" تلخيصه \":\n\" قلت: حميد متروك \".\nوقد روي الحديث عن عائشة مطولا من طريقين عنها؛ متن أحدهما أنكر من الآخر،\nولذلك فهما لا يصلحان للشهادة، والأخصر منهما فيه علل أربعة، وهو المذكور\nآتيا، وقد سقت لفظه، وأعدت تخريجه موسعا برقم (٦٥٧٩) .\nوله شاهد ضعيف جدا من طريق محمد بن عثيم أبي ذر الحضرمي قال: حدثني عثيم عن\nعثمان بن عطاء الخراساني عن أبيه عن عائشة به مطولا دون قوله:\n\" أبوء بنعمتك علي \".\nأخرجه أبو يعلى في \" مسنده \" (٨/١٢١ - ١٢٢) .\nوهذا إسناد واه جدا مسلسل بالعلل:\n١ - محمد بن عثيم؛ متروك متهم.\n٢ - وعثيم؛ لم أعرفه سواء كان والد محمد أوغيره.\n٣ - وعثمان بن عطاء الخراساني؛ ضعيف.\n٤ - وأبو هـ عطاء الخراساني؛ فيه كلام من قبل حفظه، ولم يسمع من عائشة.\n<span data-type=\"title\" id=toc-2156>٢١٤٦ </span>- \" كان إذا خطب المرأة، قال: اذكروا لها جفنة سعد بن عبادة \".\nموضوع.\nقال ابن سعد في \" الطبقات \" (٨/١٦٢): أخبرنا محمد بن","vol":"5","page":169},{"text":"عمر: حدثنا عبد الله ابن جعفر عن ابن أبي عون عن أبي بكر بن محمد بن عمروبن حزم قال: فذكره.\nأخبرنا محمد بن عمر: حدثنا محمد بن صالح عن عاصم بن عمر بن قتادة عن النبي\nﷺ مثله.\nقلت: وهذان إسنادان مرسلان، ومحمد بن عمر؛ هو الواقدي، وهو متهم بالكذب.\n<span data-type=\"title\" id=toc-2157>٢١٤٧ </span>- \" كان إذا خطب، فرد؛ لم يعد، فخطب امرأة، فقالت: استأمر أبي، فلقيت أباها\n، فأذن لها، فلقيت رسول الله ﷺ، فقالت له، فقال: قد\nالتحفنا لحافا غيرك \".\nموضوع\nقال ابن سعد (٨/١٦١): أخبرنا محمد بن عمر: حدثني الثوري عن جابر عن مجاهد\nقال: فذكره.\nقلت: هذا موضوع، آفته محمد بن عمر، وقد عرفت آنفا أنه الواقدي المتهم.\nوجابر هو ابن يزيد الجعفي، وهو متروك.\n(تنبيه): هكذا لفظ الحديث في المكان المشار إليه من \" ابن سعد \"، وقد عزاه\nإليه في \" الجامع \" بلفظ:\n\" فخطب امرأة فأبت، ثم عادت، فقال: ... \"، والباقي مثله سواء، فالظاهر أن\nالسيوطي رواه بالمعنى.","vol":"5","page":170},{"text":"<span data-type=\"title\" id=toc-2158>٢١٤٨ </span>- \" كان إذا جلس، جلس إليه أصحابه حلقا حلقا \".\nموضوع\nأخرجه البزار (١/٩٢/١٥٧) عن سعيد بن سلام: حدثنا خالد بن","vol":"5","page":170},{"text":"ميسرة عن معاوية بن\nقرة عن أبيه أن رسول الله ﷺ كان....، وقال:\n\" لا نعلم رواه عن خالد إلا سعيد، وهو ليس الحديث \".\nقلت: بل هو كذاب؛ كما قال أحمد، وقال البخاري:\n\" يذكر بوضع الحديث \".\nولذلك قال المناوي في \" شرح الجامع \":\n\" سكوت المصنف على هذا الحديث غير جيد، فقد قال الحافظ الهيثمي (١/١٣٢)\nوغيره: فيه سعيد بن سلام كذبه أحمد. أهـ \".\n<span data-type=\"title\" id=toc-2159>٢١٤٩ </span>- \" بين الركن والمقام ملتزم؛ ما يدعوبه صاحب عاهة إلا برىء \".\nضعيف جدا\nرواه الطبراني (رقم ١١٨٧٣) عن شاذ بن الفياض: نا عباد بن كثير عن أيوب عن\nعكرمة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عباد بن كثير؛ هو الثقفي البصري؛ متروك كما قال\nالهيثمي (٣/٢٤٦) .","vol":"5","page":171},{"text":"<span data-type=\"title\" id=toc-2160>٢١٥٠ </span>- \" كان إذا توضأ، فضل ماء حتى يسيله على موضع سجوده \".\nضعيف\nرواه الطبراني رقم (٢٧٣٩)، وابن عساكر (٦/٣٠٠/٢) عن عبد الله بن محمد بن\nسالم المفلوج: نا حسين بن زيد بن علي عن الحسن بن زيد عن أبيه عن الحسن بن\nعلي مرفوعا.","vol":"5","page":171},{"text":"قلت: وهذا سند ضعيف، رجاله موثقون، لكنه معلول بالانقطاع وغيره كما يأتي.\nوبهذا الإسناد أخرجه أبو يعلى في \" مسنده \" (١٢/١٥٣/٦٧٨٢)، إلا أنه قال: \"\nعن الحسين بن علي \".\nوقال عبد الحق الإشبيلي في \" أحكامه \" (٣٩٦):\n\" رواه أبو جعفر الطبري في \" تهذيب الآثار \" قال: حدثنا أحمد بن حازم الغفاري\n: أخبرنا عبد الله بن محمد بن سالم: حدثني حسين بن زيد بن علي عن الحسن بن زيد\nابن الحسن عن أبيه عن الحسن بن علي مرفوعا. وقال أبو جعفر:\nوهذا عندنا خبر صحيح سنده، وقد يجب أن يكون على مذهب الآخرين سقيما لعلتين:\nإحداهما: أنه خبر لا يعرف له مخرج يصح عن رسول الله ﷺ إلا من\nهذا الوجه، والخبر إذا انفرد به عندهم منفرد، وجب التثبت فيه.\nوالثانية: أن ذلك مما لا تعرفه العامة، وهو عمل من أعمال الطهارة، ولو\nكان صحيحا عن رسول الله ﷺ، لم تجهله العامة.\nكذا قال أبو جعفر في هذا، ولم أجد في \" تاريخ البخاري \"، ولا في \" تاريخ\nابن أبي حاتم \" سماعا ولا رواية لزيد بن الحسن عن أبيه، إنما ذكروا روايته عن\nابن عباس أنه تطيب بالمسك، لم يذكروا رواية عن غيره. والله أعلم.\nوقال أبو أحمد الجرجاني: الحسن بن زيد بن الحسن بن علي بن أبي طالب روى عن\nأبيه وعكرمة أحاديث معضلة، وروايته عن أبيه أنكر مما هي عن عكرمة.","vol":"5","page":172},{"text":"وأما البخاري وابن أبي حاتم؛ فلم يذكروا فيه أكثر من روايته عن أبيه وعكرمة\n\" أهـ.\nقلت: ولعل قوله: \" أبيه \" و\" عكرمة \" مقحم من الناس، فإن إثباتهما في ما\nتقدم من كلامه، والصواب: \" ابن عباس \" مكان \" عكرمة \". والله أعلم.\nثم إني لأعجب أشد العجب من أسلوب الإمام الطبري في تصحيح الأحاديث في كتابه\nالمذكور \" تهذيب الآثار \"، فقد رأيت له فيه عشرات الأحاديث يصرح بصحتها عنده،\nولا يتكلم على ذلك بتوثيق، بل يتبعه بحكايته عن العلماء الآخرين تضعيفه،\nوبكلامهم في إعلاله، ولا يرده، بحيث أن القارىء يميل إليهم دونه! فما\nأشبهه فيه بإسلوب الرازي في رده على المعتزلة في \" تفسيره \"؛ يحكي شبهاتهم على\nأهل السنة، ثم يعجز عن ردها!\nوالواقع أن النفس لم تطمئن لهذا الحديث؛ لغرابته، وشبهة الانقطاع بين زيد\nابن الحسن وأبيه، فإن هذا مات سنة (٥٠) وزيد في (١٢٠)، ما يبعد ثبوت\nسماعه منه. وأما ابن عباس فمات (٦٨) .\nوأيضا فـ (حسين بن زيد) أورده الذهبي في \" المغني \"، وقال:\n\" قال أبو حاتم: تعرف وتنكر \".\nوأيضا فـ (زيد بن الحسن) نفسه على جلالته، لم يوثقه غير ابن حبان (٤/٢٤٥)\n، ولم يروعنه كبير ثقة!\nومنه يتبين تساهل الهيثمي بقوله في كل من رواية الطبراني وأبي يعلى (١/٢٣٤):\n\" وإسناده حسن \"!","vol":"5","page":173},{"text":"والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-2161>٢١٥١ </span>- \" إن أرواح المؤمنين في السماء السابعة، ينظرون إلى منازلهم في الجنة \".\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١٦٦) تعليقا، والديلمي في \" مسند\nالفردوس \" (١/٢/٢٧٠) عن أبي مقاتل السمرقندي: حدثنا أبو سهل عن الحسن عن\nأبي هريرة مرفوعا.\nقلت: وهذا موضوع. آفته أبو مقاتل السمرقندي؛ قال الذهبي:\n\" أحد التلفى، اسمه حفص بن سلمة \".\nوقال في \" الأسماء \":\n\" وهاه قتيبة شديدا، وكذبه ابن مهدي لكونه روى عن عبيد الله عن نافع عن ابن\nعمر مرفوعا: \" من زار قبر أمه كان كعمرة \". وقال السليماني: حفص بن سلمة\nالفزاري صاحب كتاب \" العالم والمتعلم \" في عداد من يضع الحديث \".\nوأبو سهل؛ هو حسام بن مصك؛ قال الحافظ:\n\" ضعيف يكاد يترك \".","vol":"5","page":174},{"text":"<span data-type=\"title\" id=toc-2162>٢١٥٢ </span>- \" إن أرحم ما يكون العبد إذا وضع في حفرته \".\nموضوع.\nرواه الديلمي (١/٢/٢٨١) عن محمد بن يونس: حدثنا أحمد بن مخلد الأهوازي:\nحدثنا نوح بن خالد عن يغنم بن سالم عن أنس مرفوعا. قال الحافظ في \" مختصره \":","vol":"5","page":174},{"text":"\" قلت: يغنم بن سالم كذبوه \".\nقلت: ونوح بن خالد لم أعرفه. ولعله وقع فيه تحريف، فقد أعله المناوي بأن\nفيه نوح بن سالم، قال الذهبي: قال ابن معين: ليس بشيء.\nوهو مترجم في \" الجرح والتعديل \" (٤/١/٤٨٥)، لكن بيض فيه لشيوخه ولمن روى\nعنه.\nومحمد بن يونس، وهو الكديمي؛ وضاع.\n<span data-type=\"title\" id=toc-2163>٢١٥٣ </span>- \" ستفتح مشارق الأرض ومغاربها على أمتي، ألا وعمالها في النار؛ إلا من\nاتقى الله، وأدى الأمانة \".\nضعيف\nأخرجه عبد الله بن أحمد في \" زوائد الزهد \" (ق ١/١ - عام و٢٧٧ - ط)، وعنه\nأبو نعيم في \" الحلية \" (٦/١٩٩) عن سيار: حدثنا جعفر: حدثنا حوشب عن\nالحسن، قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مرسل، والحسن هو البصري، وسيار هو ابن حاتم العنزي\n. قال الحافظ:\n\" صدوق له أوهام \".","vol":"5","page":175},{"text":"<span data-type=\"title\" id=toc-2164>٢١٥٤ </span>- \" جزاء الغني من الفقير النصيحة والدعاء \".\nضعيف\nأخرجه ابن سعد (٨/٣٠٧)، والطبراني (٢٥/١٦٢/٣٩٢) عن حبابة بنت عجلان\nالخزاعية عن أمها عن أم حفص بنت جرير عن أم حكيم بنت وادع قالت: قلت للنبي\nﷺ: ما جزاء الغني من الفقير؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف مسلسل بالمجاهيل: حبابة بنت عجلان لا تعرف هي ولا\nأمها، ولا أم حفص؛ واسمها صفية؛ كما في \" الميزان \".","vol":"5","page":175},{"text":"والحديث عزاه السيوطي في \" الجامع \" لأبي يعلى والطبراني في \" الكبير \".\nوقال المناوي في \" الفيض \":\n\" قال الهيثمي: فيه رواية أربع نسوة بعضهن عن بعض، وهو مما يعز وجوده أهـ.\nأي: فيكون هذا من لطائف إسناده \".\nقلت: هذا انشغال بما لا يهم عن المهم، وهو بيان حاله في الصحة أوالضعف!\n<span data-type=\"title\" id=toc-2165>٢١٥٥ </span>- \" إن المهدي لا يخرج حتى تقتل النفس الزكية، فإذا قتلت النفس الزكية، غضب\nعليهم من في السماء ومن في الأرض، فأتى الناس المهدي، فزفوه كما تزف العروس\nإلى زوجها ليلة عرسها، وهو يملأ الأرض قسطا وعدلا، وتخرج الأرض نباتها،\nوتمطر السماء مطرها، وتنعم أمتي في ولايته نعمة لم تنعمها قط \".\nمنكر\nأخرجه ابن أبي شيبة في \" المصنف \" (١٥/١٩٩): عبد الله بن نمير قال: حدثنا\nموسى الجهني قال: حدثني عمر بن قيس الماصر قال: حدثني [مجاهد قال: حدثني]\nفلان رجل من أصحاب النبي ﷺ: أن المهدي.... إلخ.\nقلت: وهذا متن منكر، مع كونه موقوفا، وإسناده نظيف، لا يبدو لي فيه علة\nسوى الوقف، وما بين المعقوفتين زيادة من نسخة (م) كما جاء في التعليق عليه\n، ولم أدر ما هذه النسخة التي أشار إليها، فإنه في أول المجلد السادس لم يذكر\nإلا نسختين ليس هذه إحداهما، وصرح بأنه يرمز إلى الأولى منهما بـ (الأصل)\nوإلى الأخرى بـ (النسخة) . وقد رأيته في المجلد السادس (ص ٢٤) قد صحح\nكلمة من الأصل، وقال في التعليق:","vol":"5","page":176},{"text":"\" من المحلى، وفي (الأصل) و(النسخة): \" نسل \" كذا \".\nونحوه في (ص ٢٨) .\nثم رأيته يقول (ص ٦١):\n\" وفي (الأصل) و(م) للحسن الدين ... والتصحيح من (المحلى) .. \".\nوبذلك اندفع ما ألقى في النفس أول مرة أنه لعله يعني بهذا الرمز (م) \"\nالمحلى \"، ففي النفس من صحة هذه الزيادة في النسخة المشار إليها شيء، ولعلها\nالنسخة التي اعتمد عليها السيوطي في \" الدر المنثور \" (٦/٥٨)، فقد عزاه فيه\nلابن أبي شيبة عن مجاهد ... وكذلك ذكره في \" العرف الوردي في أخبار المهدي \" (\nص ٢٢٣ ج٢) . والله ﷾ أعلم.\nو(النفس الزكية) لقب محمد بن عبد الله بن حسن الهاشمي، وقد قيل: إن أهل\nبيته سموه بالمهدي (١)، فلا يبعد أن يكون هذا الأثر من وضع بعض أتباعه\nوأنصاره في قيد حياته إنذارا لأعدائه، أوبعيد وفاته، وقد قتله أبو جعفر\nالمنصور، لما خرج عليه بالمدينة، فبعث إليه عيسى بن موسى فقتله. ﵀،\nوعامل الظالمين بما يستحقون.\n<span data-type=\"title\" id=toc-2166>٢١٥٦ </span>- \" لا تفعلي يا قيلة! إذا أردت أن تبتاعي شيئا، فاستامي به الذي تريدين،\nأعطيت أومنعت، وإذا أردت أن تبيعي شيئا، فاستامي الذي تريدين، أعطيت أو\nمنعت \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (٤/٢/٤١٨) تعليقا، وابن\n_________\n(١) انظر ترجمته في \" الأعلام \" للزركلي. اهـ","vol":"5","page":177},{"text":"ماجه (٢/٢١)،\nوابن سعد (٨/٣١١) من طريق يعلى بن شبيب عن عبد الله بن عثمان بن خثيم عن\nقيلة أم بني نمار قالت:\nأتيت رسول الله ﷺ في بعض عمره عند المروة، فقلت:\nيا رسول الله، إني امرأة أبيع وأشتري، فإذا أردت أن أبتاع الشيء، سمت به\nأقل مما أريد، ثم زدت، ثم زدت حتى أبلغ الذي أريد، وإذا أردت أن أبيع الشيء\n، سمت به أكثر من الذي أريد، ثم وضعت حتى أبلغ الذي أريد، فقال رسول الله\nﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، ومنقطع؛ قال البوصيري في \" الزوائد \" (١٣٦/٢):\n\" قال المزي في \" الأطراف \": ابن خثيم عن قيلة فيه نظر. وقال الذهبي في \"\nالكاشف \": قيلة أم رومان، روى عنه ابن خثيم مرسلا \".\nقلت: ويعلى بن شبيب لين الحديث؛ كما في \" التقريب \".\n<span data-type=\"title\" id=toc-2167>٢١٥٧ </span>- \" اتقوا الله، وصلوا الأرحام، فإنه أبقى لكم في الدنيا، وخير لكم في\nالآخرة \".\nضعيف\nأخرجه ابن جرير في \" تفسيره \" (٧/٥٢١/٨٤٢٢): حدثنا بشر بن معاذ: حدثنا يزيد\nقال: حدثنا سعيد عن قتادة \" واتقوا الله الذي تساءلون به والأرحام\nإن الله كان عليكم رقيبا \": ذكر لنا أن نبي الله ﷺ كان يقول\n: فذكره.\nقلت: وهذا إسناد ضعيف لإرساله، ورجاله ثقات رجال الشيخين؛ غير بشر بن معاذ\n، وهو صدوق. وسعيد هو ابن أبي عروبة. ويزيد هو ابن زريع.","vol":"5","page":178},{"text":"<span data-type=\"title\" id=toc-2168>٢١٥٨ </span>- \" أخشى ما أخشى على أمتي كبر البطن، ومداومة النوم، والكسل، وضعف اليقين \".\nموضوع\nرواه الديلمي (١/١/٨٨) من طريق الدارقطني عن محمد بن القاسم الأزدي عن الحسن\nابن علي بن محمد بن المغيرة عن محمد بن ثابت عن النعمان بن زائدة والنعمان بن\nسالم عن أبي سفيان عن جابر مرفوعا.\nقلت: وهذا إسناد موضوع، آفته محمد بن القاسم هذا؛ قال الذهبي في \" الضعفاء \":\n\" قال أحمد والدارقطني: كذاب \". وقال الحافظ:\n\" كذبوه \".\nوشيخه الحسن بن علي بن محمد بن المغيرة؛ لم أعرفه.\nومحمد بن ثابت؛ الظاهر أنه ابن أسلم البناني؛ ضعيف.\nوالنعمان بن زائدة؛ لم أعرفه.\nوالحديث عزاه في الجامع للدارقطني في \" الأفراد \"، وأعله المناوي بابن\nالقاسم.","vol":"5","page":179},{"text":"<span data-type=\"title\" id=toc-2169>٢١٥٩ </span>- \" اخلعوا نعالكم عند الطعام، فإنها سنة جميلة \".\nموضوع\nأخرجه الحاكم (٣/٣٥١) عن يحيى بن العلاء: حدثني موسى بن محمد بن إبراهيم بن\nالحارث التيمي عن أبيه عن أنس مرفوعا.\nسكت عليه الحاكم، وتعقبه الذهبي بقوله:\n\" قلت: يحيى وشيخه متروكان \".","vol":"5","page":179},{"text":"قلت: والأول أورده في \" الضعفاء \"، وقال:\n\" قال أحمد: كذاب يضع الحديث \".\n<span data-type=\"title\" id=toc-2170>٢١٦٠ </span>- \" أخلص دينك، بكفك القليل من العمل \".\nضعيف\nأخرجه الحاكم (٤/٣٠٦)، وعنه البيهقي في \" شعب الإيمان \" (٢/٣٢٣/٢)،\nوأبو نعيم في \" الحلية \" (١/٢٤٤)، والأصبهاني في \" الترغيب \" (ص ٣٠ -\nمصورة الجامعة الإسلامية) من طريق عبيد الله بن زحر عن ابن أبي عمران عن عمرو\nابن مرة عن معاذ بن جبل.\nقلت: وهذا إسناد ضعيف منقطع؛ عمروبن مرة لم يدرك معاذا، بين وفاتيهما مئة\nسنة، وبذلك أعله البيهقي.\nوعبيد الله بن زحر؛ ضعيف.\nوشيخه ابن أبي عمران اسمه خالد. لكن وقع في \" المستدرك \": \" الوليد بن عمران\n\"، ولم أعرفه، ولعله تحرف على الحاكم أوأحد رواته. فقد أخرجه الديلمي في\n\" مسند الفردوس \" (١/١/٥١) من طريق النضر بن عبد الجبار: حدثنا إبراهيم عن\nخالد بن أبي عمران به.\nوإبراهيم هذا لم أعرفه.\nوالحديث عزاه المنذري (١/٢٣) للحاكم، وقال:\n\" وقال: صحيح الإسناد \".\nولم أر هذا التصحيح في نسخة \" المستدرك \" المطبوعة. ثم أشار إلى رده بقوله:\n\" كذا قال \".","vol":"5","page":180},{"text":"<span data-type=\"title\" id=toc-2171>٢١٦١ </span>- \" أخلصوا عبادة ربكم، وأقيموا خمسكم، وأدوا زكاة أموالكم، طيبة بها أنفسكم\n، وصوموا شهركم، وحجوا بيتكم، تدخلوا جنة ربكم. ويحرك يده \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٥/١٦٦)، وابن عساكر (١٨/١٨٩/١ - ٢) عن\nصدقة بن عبد الله عن الوضين بن عطاء عن يزيد بن مرثد عن أبي الدرداء:\nأن رجلا أتى رسول الله ﷺ، فقال: يا رسول الله، ما عصمة هذا\nالأمر، وعراه، ووثائقه؟ فقال رسول الله ﷺ وعقد:..\nفذكره.\nقلت: وهذا إسناد ضعيف، صدقة بن عبد الله، وهو السمين، قال الحافظ:\n\" ضعيف \".\nوأورده الذهبي في \" الضعفاء \"، وقال:\n\" قال أحمد والبخاري: ضعيف جدا \".\nوالوضين بن عطاء سيىء الحفظ.","vol":"5","page":181},{"text":"<span data-type=\"title\" id=toc-2172>٢١٦٢ </span>- \" أدبوا (١) أولادكم على ثلاث خصال: على حب نبيكم، وحب أهل بيته، وعلى\nقراءة القرآن، فإن حملة القرآن في ظل الله يوم لا ظل إلا ظله، مع أنبيائه\nوأصفيائه \".\nضعيف جدا\nرواه الديلمي (١/١/٢٤) عن جعفر بن محمد بن الحسين: حدثنا حسن بن الحسين:\nحدثنا صالح بن [أبي] الأسود عن مخارق بن عبد الرحمن عن جعفر بن محمد عن أبيه\nعن علي مرفوعا.\n_________\n(١) الأصل \" أدمنوا \". كذا في المخطوطة التي هي بخط الحافظ، وفي المصورة. اهـ","vol":"5","page":181},{"text":"بيض له الحافظ في \" مختصره \"، وإسناده ضعيف جدا، فيه علل:\nالأولى: مخارق بن عبد الرحمن؛ لم أجد له ترجمة. الثانية: صالح بن أبي\nالأسود؛ قال الذهبي:\n\" واه \".\nالثالثة: حسن بن الحسين، هو العرني الكوفي؛ قال أبو حاتم:\n\" ليس بصدوق \".\nالرابعة: جعفر بن محمد بن الحسين. الظاهر أنه الذي في \" الميزان \":\n\" جعفر بن محمد بن جعفر بن علي بن الحسين بن علي عن يزيد بن هارون وأبي نعيم\nوغيرهما، روى عنه شريح بن عبد الكريم وغيره. قال الجوزقاني (١) في \"\nالأباطيل \": مجروح \".\n<span data-type=\"title\" id=toc-2173>٢١٦٣ </span>- \" إن أحب الأعمال إلى الله بعد الفرائض إدخال السرور على المسلم \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١٠/١١٠٧٩) من طريق إسماعيل بن عمرو\nالبجلي: نا شريك عن ليث عن مجاهد عن ابن عباس قال: قال رسول الله\nﷺ:.. فذكره.\nقلت: وهذا إسناد ضعيف مسلسل بالضعفاء:\n_________\n(١) كذا وقع في هذا المكان وغيره من \" اللسان \" بالزاء، ورجح بعض المحققين أنه (الجورقاني) بالراء، ورجحه بعضهم، فانظر تفصيله في مقدمة \" الأباطيل \" للجورقاني بقلم محققه الأخ الفاضل عبد الرحمن الفريوائي (ص ٦٦ - ٧٠) . اهـ","vol":"5","page":182},{"text":"ليث وهو ابن أبي سليم، وشريك وهو ابن عبد الله القاضي، وإسماعيل بن عمروالبجلي.\n<span data-type=\"title\" id=toc-2174>٢١٦٤ </span>- \" ما أحسن القصد في الغنى، ما أحسن القصد في الفقر، وأحسن القصد في العبادة \".\nضعيف جدا\nأخرجه البزار (٣٦٠٤ - كشف الأستار) من طريق إبراهيم بن محمد بن ميمون: حدثنا\nسعيد بن حكيم عن مسلم بن حبيب عن بلال - يعني العبسي - عن حذيفة قال: قال\nرسول الله ﷺ: فذكره.\nوقال الحافظ ابن حجر في \" زوائده \" (ص ٣٢٤ - المصورة):\n\" إسناد حسن \".\nكذا قال، وقد فتشت كتب القوم، فلم أر لمسلم بن حبيب فيها ذكرا. وقد قال\nالهيثمي - وهو شيخه - في \" مجمع الزوائد \" (١٠/٢٥٢):\n\" ومسلم لم أجد من ذكره إلا ابن حبان في ترجمة سعيد الراوي عنه، وبقية رجاله\nثقات \".\nكذا قال، وسعيد بن حكيم لم يوثقه غير ابن حبان (٦/٣٦١)، ولم يروعنه كبير\nأحد، وقال أبو حاتم:\n\" شيخ \".\nوإبراهيم بن محمد بن ميمون شيعي جلد. قال الذهبي:\n\" روى عن علي عن عابس خبرا عجيبا \". ثم قال:\n\" إبراهيم بن محمد بن ميمون؛ لا أعرفه، روى حديثا موضوعا فاسمعه \".","vol":"5","page":183},{"text":"ثم ساقه من روايته عن علي بن عابس في فضل علي ﵁. وهو إبراهيم بن\nمحمد نفسه كما حققه الحافظ في \" اللسان \"، وقال:\n\" ونقلت من خط شيخنا أبي الفضل (يعني العراقي) الحافظ أن هذا الرجل ليس بثقة\n\".\nقلت: وهذا معناه: أن حديثه ضعيف جدا، فالعجب من الحافظ كيف حسن إسناده\nوهذه حاله، وشيخه سعيد بن حكيم في حكم المجهولين. والله أعلم.\nوأما مسلم بن حبيب؛ فقد تبين لي أن سبب عدم معرفة الهيثمي إياه أنه وقع في\nاسمه تحريف، فقد جاء في ترجمة سعيد من \" الثقات \": \" حبيب بن سليم \"، وفي\nنسخة كما أفاد محققه: \" سليمان \" مكان \" سليم \"، وفاته أن هذا هو الصواب،\nوقد ذكره ابن حبان أيضا في \" أتباع التابعين \" (٦/١٨٢)، فقال:\n\" حبيب بن سليم العبسي من أهل الكوفة، روى عن بلال بن يحيى. روى عنه\nعبيد الله بن موسى وأبو نعيم \".\nوعلق المحقق، فقال:\n\" ومثله في \" التاريخ الكبير \"، ووقع في الأصل: - سليمان - مصحفا \".\nقلت: وكذلك هو في \" الجرح والتعديل \" و\" التهذيب \" وغيره، وهو من رجال\nابن ماجه والترمذي، وحسن له، وقال الحافظ فيه:\n\" مقبول \".\nوجملة القول؛ أن الحديث ضعيف جدا، وأن تحسينه زلة عالم، ولا سيما","vol":"5","page":184},{"text":"وقد ذكر ابن كثير في \" تفسيره \" (٣/٣٢٥ - ٣٢٦) عن أبي بكر البزار أنه قال عقب\nالحديث:\n\" لا نعرفه يروى إلا من حديث حذيفة \".\nومع ذلك كله أورده الرفاعي في \" مختصره \" (٣/١٩٤) الذي زعم في مقدمته أنه\nالتزم أن لا يذكر فيه إلا الصحيح من الحديث! ومن جهله بهذا العلم ورجاله أنه\nاختصر قول ابن كثير: \" وقال الحافظ أبو بكر البزار: حدثنا ... إلخ بقوله:\n\" روى أبو بكر عن حذيفة \". فعمى على القراء مخرجه، لأن المشهور في المصنفين\nبكنية أبي بكر إنما هو ابن أبي شيبة: عبد الله بن محمد صاحب \" المصنف \"، فكان\nعليه أن يقول: \" البزار \". ﵀ وغفر لنا وله.\n<span data-type=\"title\" id=toc-2175>٢١٦٥ </span>- \" علي عيبة علمي \".\nموضوع\nرواه ابن عدي (٢٠٤/٢)، وعنه ابن عساكر (١٢/١٦١/١) عن ضرار بن صرد: نا\nيحيى بن عيسى بن يحيى الرملي عن الأعمش عن عباية عن ابن عباس مرفوعا.\nقلت: وهذا سند تالف، ضرار هذا شيعي، قال البخاري والنسائي:\n\" متروك \".\nوكذبه ابن معين.\nومع ذلك أورد حديثه هذا السيوطي في \" الجامع \" من رواية ابن عدي هذه!","vol":"5","page":185},{"text":"<span data-type=\"title\" id=toc-2176>٢١٦٦ </span>- \" إذا تزوج أحدكم، ودخل على أهله، فليضع يده على رأسها، وليقل: اللهم\nبارك لي في أهلي، وبارك لأهلي في، وارزقني منها، وارزقها مني، واجمع\nبيننا ما جمعت من خير، فإذا فرقت بيننا ففرق على خير \".\nموضوع\nرواه الرئيس الثقفي في \" الفوائد \" (١٠/٧/١) عن مسلم بن عيسى بن مسلم الصفار\nالمؤذن: حدثنا عبد الله بن داود الخريبي: حدثنا الأعمش عن شقيق عن الأسود عن\nعبد الله بن مسعود مرفوعا.\nقلت: وهذا موضوع، وآفته الصفار هذا، فإن رجاله كلهم ثقات غيره. قال\nالدارقطني:\n\" متروك \"؛ كما في \" الميزان \".\nثم ساق له هذا الحديث من طريق الثقفي. وقال في \" تلخيص المستدرك \" عقب حديث\nفي مناقب فاطمة من روايته:\n\" هذا من وضع مسلم بن عيسى \".\nوسيأتي تخريجه في المجلد الحادي عشر برقم (٥٠٢٧) .","vol":"5","page":186},{"text":"<span data-type=\"title\" id=toc-2177>٢١٦٧ </span>- \" لا وضوء لمن لم يصل علي \".\nمنكر\nرواه ابن أبي عاصم في \" الصلاة على النبي \" ﷺ (٦١/٨٠)،\nوالطبراني في \" المعجم الكبير \" (٦/١٤٧/٥٦٩٧)، وابن حجر في \" نتائج\nالأفكار \" (٥٤/١) من طريقين عن عبد المهيمن بن العباس بن سهل بن سعد\nالساعدي عن أبيه عن جده ﵁ أن النبي ﷺ قال: ...\nفذكره، ثم قال ابن حجر:","vol":"5","page":186},{"text":"\" هذا حديث غريب، ولفظ المتن أغرب، وأخرجه الطبراني، وعبد المهيمن ضعيف،\nوالمحفوظ عنه بهذا الإسناد: \" لا صلاة إلا بوضوء، ولا وضوء لمن لم يذكر\nاسم الله عليه \". أخرجه ابن ماجه، وأخرجه الطبراني عن أبي بن العباس، وهو\nأخوعبد المهيمن \".\nقلت: وبنحوه رواه الروياني في \" مسنده \" (٢٠٠/٢) من طريق محمد بن عمر: نا\nعبد الحكيم بن عبد الله بن أبي فروة عن عباس بن سهل به، وزاد:\n\" ولا صلاة لمن لم يصل على نبي الله ﷺ، ولا صلاة لمن لا\nيحب الأنصار \".\nوهذا إسناد واه بمرة. محمد بن عمر؛ الواقدي.\nوشيخه عبد الحكيم روى عنه ابن المبارك وغيره من الثقات، ووثقه أبو حاتم\nوغيره كما بينت في كتابي \" تيسير الانتفاع \"، وخفي حاله على بعض الحفاظ،\nفقال العقيلي (٣/١٠٣):\n\" لا يعرف إلا بالواقدي \"! وأقره الذهبي في \" الميزان \"! وقال:\n\" صويلح، قال الدارقطني: مقل؛ يعتبر به \"!\nقلت: وهذه الترجمة لم ترد في \" لسان الحافظ \"، وهي على شرطه.\nوبالجملة، فآفة هذه الطريق الواقدي.\nوأما ما عزاه الحافظ لابن ماجه والطبراني، فهو محفوظ - كما قال - لشواهده،\nوقد حسنته في \" الإرواء \" (١/١٢٢/٨١) وغيره، لكن صنيع الحافظ يشعر بأنه\nليس عندهما حديث الترجمة، والواقع خلافه فهو عندهما بعد الفقرة الثانية،\nبرقم","vol":"5","page":187},{"text":"(٤٠٠) عند ابن ماجه، و(٥٦٩٩) عند الطبراني. وكذلك رواه الحاكم (\n١/٢٦٩)، وتعقبه الذهبي بقوله:\n\" قلت: عبد المهيمن واه \".\n<span data-type=\"title\" id=toc-2178>٢١٦٨ </span>- \" لا يلغ أحدكم كما يلغ الكلب، ولا يشرب باليد الواحدة كما يشرب القوم الذين\nسخط الله عليهم، ولا يشرب بالليل في إناء حتى يحركه إلا أن يكون إناء مخمرا،\nومن شرب بيده وهو يقدر على إناء يريد التواضع؛ كتب الله له بعدد أصابعه\nحسنات، وهو إناء عيسى ابن مريم ﵉، إذ طرح القدح، فقال: أف،\nهذا مع الدنيا \".\nضعيف\nأخرجه ابن ماجه (٣٤٣١) من طريق بقية عن مسلم بن عبد الله عن زياد بن عبد الله\nعن عاصم بن محمد بن زيد بن عبد الله بن عمر عن أبيه عن جده قال:\nنهانا رسول الله ﷺ أن نشرب على بطوننا - وهو الكرع - ونهانا\nأن نغترف باليد الواحدة؛ وقال:.. فذكره.\nقلت: وهذا إسناد ضعيف. قال السندي:\n\" وفي الزوائد: في إسناده بقية، وهو مدلس، وقد عنعنه. وقال الدميري:\nهذا حديث منكر، وزياد بن عبد الله المذكور لا يكاد يعرف \".","vol":"5","page":188},{"text":"<span data-type=\"title\" id=toc-2179>٢١٦٩ </span>- \" لا يموتن أحدكم إلا وهو يحسن الظن بالله ﷿، فإن قوما قد أرداهم سوء ظنهم بالله، فقال لهم: \" ذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين \" \".","vol":"5","page":188},{"text":"ضعيف. رواه أحمد (٣/٣٩٠ - ٣٩١)، وابن أبي الدنيا في \" حسن الظن بالله \" (١/١٨٣/١\n) عن ابن أبي ليلى عن أبي الزبير عن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف، أبو الزبير مدلس، وقد عنعنه.\nوابن أبي ليلى، واسمه محمد بن عبد الرحمن؛ ضعيف.\nوالجملة الأولى منه صحيحة، أخرجها مسلم (٨/١٦٥)، وأحمد، وغيرهما من\nطريقين - أحدهما عن أبي الزبير - عن جابر. وصرح بسماعه منه في رواية لأحمد (\n٣/٣٣٤)، وسنده صحيح على شرطهما.\n<span data-type=\"title\" id=toc-2180>٢١٧٠ </span>- \" من اقتصد أغناه الله، ومن بذر أفقره الله، ومن تواضع رفعه الله، ومن\nتجبر قصمه الله) .\nضعيف\nأخرجه البزار في \" كشف الأستار \" (٤/٢٣٢ - ٢٣٣)، ومن طريقه الأصبهاني في \"\nالترغيب \" (٦٦/٢): حدثنا عمران بن هارون البصري - وكان شيخا مستورا، وكان\nعنده هذا الحديث وحده، وكان الناس ينتابونه في هذا الحديث، وكانوا يكتبون\nعنه قبل أن نولد - قال: حدثنا عبد الله بن محمد القرشي: حدثنا محمد بن طلحة\nابن يحيى بن طلحة عن أبيه عن جده عن طلحة بن عبيد الله، قال:\nتمشى معنا رسول الله ﷺ بمكة وهو صائم، فأجهده الصوم،\nفحلبنا له ناقة لنا في قعب، وصببنا عليه عسلا؛ نكرم به رسول الله صلى الله\nعليه وسلم عند فطره، فلما غابت الشمس ناولناه القعب، فلما ذاقه، قال بيده،\nكأنه يقول: ما هذا؟ قلنا: لبنا وعسلا، أردنا أن نكرمك به، أحسبه قال: \"\nأكرمك الله بما أكرمتني \"، أودعوة هذا معناها، ثم قال:.. فذكره.\nوقال:","vol":"5","page":189},{"text":"لم نسمعه إلا من عمران \".\nقال الحافظ في \" مختصره \" (ص ٣٢٤/ المصورة):\n\" وعمران وشيخه مجهولان \".\nوكذا قال الذهبي في \" الميزان \".\nقلت: وغفلا عن شيخ الشيخ (محمد بن طلحة بن يحيى)، فإنه مجهول أيضا لا يعرف\nإلا بهذه الرواية، وقد أورده الحافظ في \" تهذيبه \" تمييزا، وقال:\n\" وعنه عبد الله بن محمد القرشي، قال ابن القطان: لا يعرف حاله \".\nوكذا قال في \" التقريب \"، فهو مجهول العين كما هو ظاهر، وقد أشار الهيثمي\nإلى جهالة هؤلاء الثلاثة إشارة لطيفة، فقال (١٠/٢٥٣):\n\" رواه البزار، وفيه ممن أعرفه اثنان \"! يعني طلحة بن يحيى وأباه.\n(تنبيه): سقط هذا الحديث من مطبوعة \" مختصر الزوائد \" مع نحوخمسة أحاديث\nأخرى، محلها فيها عقب الحديث (٢٢٩٤)، وهو في \" البحر الزخار \" (٣/١٦٠ -\n١٦١) .\n<span data-type=\"title\" id=toc-2181>٢١٧١ </span>- \" أمرت بحب أربعة من أصحابي، وأخبرني الله تعالى أنه يحبهم. قلت: من هم يا\nرسول الله؟ قال: علي، وأبو ذر الغفاري، وسلمان الفارسي، والمقداد بن\nالأسود الكندي \".\nضعيف\nأخرجه أحمد (٥/٣٥٦)، وفي \" الفضائل \" (٢/٦٨٩/١١٧٢)، والروياني في \"\nمسنده \" (٤/٢) عن شريك عن أبي ربيعة الإيادي عن ابن بريدة عن أبيه قال:\nقال رسول الله ﷺ: فذكره.","vol":"5","page":190},{"text":"قلت: وهذا إسناد ضعيف. أبو ربيعة؛ اسمه عمر بن ربيعة، قال أبو حاتم:\n\" منكر الحديث \".\nوشريك، وهو ابن عبد الله القاضي؛ ضعيف سيىء الحفظ.\n<span data-type=\"title\" id=toc-2182>٢١٧٢ </span>- \" إنما الخاتم لهذه وهذه. يعني الخنصر والبنصر \".\nضعيف جدا\nأخرجه الروياني في \" مسنده \" (٢٣/١٠٦/١) عن الحسن بن ندبة عن محمد بن\nعبيد الله عن سعيد بن أبي بردة عن أبيه عن جده أبي موسى قال:\n\" رآني رسول الله ﷺ وأنا أقلب خاتمي في السبابة والوسطى،\nفقال:.... \" فذكره.\nقلت: وهذا إسناد ضعيف جدا، محمد بن عبيد الله الظاهر أنه العرزمي، وهو\nمتروك، والحسن بن ندبة لم أعرفه.\nوالحديث قال الهيثمي (٥/١٥٣):\n\" رواه الطبراني، وفيه محمد بن عبيد الله، فإن كان العرزمي؛ فهو ضعيف،\nوبقية رجاله ثقات \".\nوقد عارضه حديث علي ﵁:\n\" نهاني أن أتختم في هذه وهذه. يعني الخنصر والإبهام \".\nولكنه شاذ لا يصح، والصحيح بلفظ:\n\" هذه أوهذه، السبابة أوالوسطى \"، هكذا على الشك رواه مسلم وغيره، كما\nسيأتي تحقيق ذلك كله برقم (٥٤٩٩) . وقد صح أن النبي ﷺ تختم\nفي خنصره. رواه البخاري (٥٨٧٤) وغيره. انظر \" الإرواء \" (٣/٢٩٨) .","vol":"5","page":191},{"text":"<span data-type=\"title\" id=toc-2183>٢١٧٣ </span>- \" إن أكبر الكبائر الإشراك بالله، وعقوق الوالدين، ومنع فضل الماء، ومنع\nالفحل \".\nضعيف\nرواه البزار (١/٧١) عن صالح بن حيان عن عبد الله بن بريدة عن أبيه أن\nرسول الله ﷺ قال: فذكره. وقال:\n\" لا نعلم رفعه إلا بريدة، ولا رواه عن صالح إلا عمر \".\nقلت: عمر؛ هو ابن علي المقدمي، وهو ثقة من رجال الشيخين، لكنه كان يدلس\nتدليسا شديدا كما في \" التقريب \"، وهذا النوع من التدليس يعني أنه لوصرح\nالمدلس بالتحديث فذلك مما لا يفيد الاتصال، فراجع ترجمته في \" التهذيب \"، إلا\nأن هذا ليس هو علة الحديث، وإنما هو صالح بن حيان، وبه أعله الهيثمي، فقال\n(١/١٠٥) .\n\" رواه البزار، وفيه صالح بن حيان، وهو ضعيف، ولم يوثقه أحد \".\nقلت: ولذا جزم الحافظ بضعفه في \" التقريب \"، وقال الذهبي في \" المغني \":\n\" قال النسائي وغيره: متروك \".\nوإنما خرجت الحديث هنا من أجل النصف الثاني منه، وإلا فأوله معروف الصحة من\nحديث أبي بكرة وغيره، وهو مخرج في \" غاية المرام \" (٢٥٧) .","vol":"5","page":192},{"text":"<span data-type=\"title\" id=toc-2184>٢١٧٤ </span>- \" الكذب كله إثم؛ إلا ما نفع به مسلم، أودفع به عن دين \".\nضعيف\nأخرجه الروياني (٢٤/١٢٦/٢)، والبزار (٢٠٦١ - كشف) عن","vol":"5","page":192},{"text":"رشدين بن سعد عن عبد الرحمن بن زياد بن أنعم عن عتبة بن حميد عن هبيرة بن عبد الرحمن الهمداني\nعن أبي أسماء الرحبي عن ثوبان مولى رسول الله ﷺ عن\nرسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف مظلم.\nهبيرة بن عبد الرحمن الهمداني لم أعرفه.\nوعتبة بن حميد؛ هو أبو معاوية البصري؛ صدوق له أوهام، كما في \" التقريب \".\nوعبد الرحمن بن زياد بن أنعم؛ هو الأفريقي؛ ضعيف.\nومثله رشدين بن سعد.\nوالحديث بيض المناوي لإسناده فلم يتكلم عليه بشيء، وإنما قال:\n\" رمز المؤلف لحسنه \"! .\nثم اغتر به وقلده، فقال في \" التيسير \":\n\" الروياني بإسناد حسن \"! !\n<span data-type=\"title\" id=toc-2185>٢١٧٥ </span>- \" رأس الدين النصيحة، قلنا: لمن يا رسول الله؟ قال: لله، ولدينه،\nولأئمة المسلمين، وللمسلمين عامة \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (١/٢/١٠)، وابن أبي عاصم في \" السنة \" (١٠٩٥\n- بتحقيقي)، والثقفي في \" الثقفيات \" (٥/٢٦/١ - نسخة السفرجلاني)،\nوالروياني في \" مسنده \" (١٣٥/١)، والطبراني في \" الأوسط \" (١/١٠٦ - ١٠٧ -\nمعارف) عن أيوب بن سويد: حدثني أمية","vol":"5","page":193},{"text":"بن يزيد عن أبي مصبح الحمصي عن ثوبان\nقال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف: أيوب بن سويد ضعيف، وقال البخاري عقبه:\n\" يتكلمون فيه \".\nقال الذهبي في \" الميزان \" بعد أن حكى تضعيفه عن جمع من الأئمة:\n\" والعجب من ابن حبان ذكره في \" الثقات \"، فلم يصنع جيدا، وقال: رديء\nالحفظ \".\nومن طريقه أخرجه الطبراني في \" الأوسط \" كما في \" المجمع \" (١/٨٧)، وقال:\n\" وهو ضعيف لا يحتج به \".\nو(أمية بن يزيد) وهو القرشي الشامي، قال البخاري:\n\" قال يحيى بن حسان: هو أمية بن أبي عثمان - وذكر من فضله \".\nوأورده ابن أبي حاتم في \" الجرح والتعديل \" (١/٣٠٢)، وقال:\n\" روى عن أبي المصبح ومكحول، روى عنه أيوب بن سويد وبقية بن الوليد وابن\nالمبارك \".\nولم يذكر فيه جرحا ولا تعديلا. وذكره ابن حبان في \" الثقات \" (٦/٧٠) .\nوالمحفوظ في هذا الحديث بلفظ:\n\" إنما الدين النصيحة ... لله ولكتابه، ولرسوله، ولأئمة المسلمين،\nوعامتهم \".\nأخرجه مسلم، وغيره كالروياني (٢٦٢/٢) عن تميم الداري.","vol":"5","page":194},{"text":"<span data-type=\"title\" id=toc-2186>٢١٧٦ </span>- \" لهم ما لنا، وعليهم ما علينا. يعني أهل الذمة \".\nباطل لا أصل له\nفي شيء من كتب السنة، وإنما يذكره بعض الفقهاء المتأخرين ممن لا دراية لهم في\nالحديث. قال الزيلعي في \" نصب الراية، لأحاديث الهداية \" (٤/٥٥):\n\" قال المصنف: وأهل الذمة في المبايعات كالمسلمين، لقوله ﵇ في ذلك\nالحديث: فأعلمهم أن لهم ما للمسلمين، وعليهم ما عليهم. قلت: لم أعرف\nالحديث الذي أشار إليه المصنف، ولم يتقدم في هذا المعنى إلا حديث معاذ، وهو\nفي \" كتاب الزكاة \"، وحديث بريدة وهو في \" كتاب السير \"، وليس فيها ذلك \".\nوأقره الحافظ في \" الدراية \" (٢/١٦٢) .\nقلت: وقد جاء ما يشهد ببطلان الحديث، فقد ثبت أن النبي ﷺ\nقال: \" لهم ما لنا وعليهم ما علينا \" ليس في أهل الذمة، وإنما في الذين\nأسلموا من أهل الكتاب والمشركين، كما جاء في حديث سلمان وغيره، رواه مسلم\nوغيره. وهو مخرج في \" الإرواء \" (١٢٤٧) وغيره.\nوإن مما يؤكد بطلانه مخالفته لنصوص أخرى قطعية كقوله تعالى:\n\" أفنجعل المسلمين كالمجرمين. ما لكم كيف تحكمون \"، وقوله صلى الله عليه\nوسلم:\n\" لا يقتل مسلم بكافر \"، وقوله:\n\" للمسلم على المسلم خمس: إذا لقيته فسلم عليه ... \" الحديث، وقوله:\n\" لا تبدؤا اليهو د والنصارى بالسلام.. \".\nوكل هذه الأحاديث مما اتفق العلماء على صحتها.","vol":"5","page":195},{"text":"ومن هنا يظهر جليا صدق عنوان كتابنا هذا في الأحاديث الضعيفة: \" وأثرها\nالسيئ في الأمة \"، فطالما صرفت كثيرا منهم على مر الدهو ر والعصور عن دينهم،\nلا فرق في ذلك بين العقائد والأحكام والأخلاق والسلوك، وليس ذاك في العامة\nفقط، بل وفي بعض الخاصة، وها هو المثال بين يديك، فإن هذا الحديث الباطل،\nقد تلقاه بالقبول بعض الدعاة والكتاب الإسلاميين، وأشاعوه بين الشباب المسلم\nفي كتاباتهم ومحاضراتهم، وبنوا عليه من الأحكام ما لم يقل به عالم من قبل!\nفهذا هو كاتبهم الكبير الشيخ محمد الغزالي يقول فيما سماه بـ \" السنة النبوية.. \" (ص ١٨):\n\" وقاعدة التعامل مع مخالفينا في الدين ومشاركينا في المجتمع: لهم ما لنا\nوعليهم ما علينا. فكيف يهدر دم قتيلهم؟ ! \".\nوهو تابع في ذلك للأستاذ حسن البنا ﵀، فهو الذي أشاعه بين شباب\nالأخوان وغيرهم، وهذا هو سيد قطب عفا الله عنه يقول مثله، ولكن بجرأة\nبالغة على تصحيح الباطل:\n\" وهؤلاء لهم ما لنا وعليهم ما علينا بنص الإسلام الصحيح \"! !\nكذا في كتابه \" السلام العالمي \" (ص ١٣٥ - طبع مكتبة وهبة الثانية) .\nوقد جرى على هذه الوتيرة من المخالفة للنصوص الصحيحة، اعتمادا على الأحاديث\nالضعيفة غير هؤلاء كثير من الكتاب المعاصرين، لجهلهم بالسنة، وتقليدهم لبعض\nالآراء المذهبية، ومن هؤلاء الأستاذ المودودي ﵀، وقد تقدم الرد\nعليه في تسويته بين المسلم والذمي في الحقوق العامة تحت الحديث المتقدم برقم (٤٦٠) .\nوإن مما يحسن لفت النظر إليه أن الأحناف الذين تفردوا بهذا الحديث الباطل،","vol":"5","page":196},{"text":"لم يأخذوا به إلا في المبايعات كما تقدم ذكره عن كتابهم \" الهداية \"، خلافا\nلهؤلاء الكتاب الذي توسعوا في تطبيقه توسعا خالفوا به جميع العلماء. فاعتبروا\nيا أولي الألباب!\nبعد كتابة هذا أخبرني أحد الإخوان بأن هذا الحديث قد تقدم الكلام عليه برقم (١١٠٣)، ولدى المقابلة وجدت هنا من الفوائد ما لم يذكر هناك، فبدا لي\nالإبقاء عليه وعدم حذفه. وبالله التوفيق.\n<span data-type=\"title\" id=toc-2187>٢١٧٧ </span>- \" إن أخوف ما أخاف على أمتي الهو ى وطول الأمل، فأما الهو ى؛ فيصد عن الحق،\nوأما طول الأمل؛ فينسي الآخرة، وهذه الدنيا مرتحلة، وهذه الآخرة قادمة،\nولكل واحدة منها بنون، فكونوا بني الآخرة، ولا تكونوا من بني الدنيا،\nفإنكم اليوم في دار العمل، وأنتم غدا في دار جزاء ولا عمل \".\nضعيف جدا\nأخرجه ابن أبي الدنيا في \" قصر الأمل \" (١/١/٢)، وأبو بكر الشافعي في \"\nمجلسان \" (٢/١ - ٢)، وعبد الرحمن بن أبي شريح الأنصاري في \" الأحاديث\nالمائة \" (١/٢١/٢)، ومن طريقه ابن الجوزي في \" العلل المتناهية \" (٢/٣٢٨)\nكلهم من طرق عن علي بن علي اللهبي قال: حدثنا محمد بن المنكدر عن جابر بن\nعبد الله مرفوعا.\nوهذا إسناد ضعيف جدا، اللهبي هذا؛ قال في \" الميزان \":\n\" له مناكير. قاله أحمد، وقال أبو حاتم والنسائي: متروك، وقال ابن معين\n: ليس بشيء \".","vol":"5","page":197},{"text":"وأورده الدارقطني في \" الضعفاء والمتروكين \" (ص ١٣٤/٤٠٨) .\nوذكر المناوي عن العراقي أنه قال: \" سنده ضعيف \". وذكر أن الحاكم رواه أيضا.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" لابن عساكر والديلمي عن جابر\nبتمامه، وعزى الجملة الأولى منه لابن عدي. وعزاه في \" أخوف ما ... \" منه\nلابن النجار عنه، ولابن عساكر عن علي موقوفا، وقال:\n\" وفيه يحيى بن مسلمة بن قعنب، قال العقيلي: حدث بالمناكير \".\nوذكره مختصرا عن علي مرفوعا بلفظ:\n\" إن أشد ما أتخوف عليكم.. \"، وقال:\n\" رواه ابن النجار \".\nوفاته أنه رواه من هو أعلى وأشهر منه، وهو ابن أبي الدنيا في \" قصر الأمل \"\n(١/١/٢) من طريق محمد بن الحسن الأزدي: حدثني اليمان بن حذيفة عن علي بن أبي\nحنظلة مولى علي بن أبي طالب عن أبيه عن على بن أبي طالب مرفوعا.\nوهذا إسناد ضعيف مسلسل بالعلل:\n١ - علي بن أبي حنظلة؛ وأبو هـ لم أجد لهما ترجمة، وقال ابن الجوزي في \"\nالعلل المتناهية \" (٢/٣٢٩): \" ليسا بمعروفين \".\n٢ - اليمان بن حذيفة؛ ذكره الدارقطني في \" الضعفاء والمتروكين \" (١٨٢/٦٠٨)\n، وذكر أنه بصري. وقال:","vol":"5","page":198},{"text":"\" وقيل: يمان أبو حذيفة \".\nوقال الذهبي في \" الميزان \": قلت: هو ابن المغيرة، وسيأتي، وقد اختلف في\nأبيه \".\nثم قال: \" يمان بن المغيرة أبو حذيفة العنزي عن عبد الكريم أبي أمية، وعنه\nحجاج بن نصير، قال البخاري: منكر الحديث. وقال يحيى: ليس حديثه بشيء \".\nقلت: وهذا من رجال \" التهذيب \"، وقال في \" التقريب \": \" ضعيف \".\nولم يتعرض لذكر الذي قبله، وقد فرق بينهما الدارقطني، فذكره قبل المترجم،\nوالله أعلم.\n٣ - محمد بن الحسن الأزدي، ويقال الأسدي؛ صدوق فيه لين؛ كما في \" التقريب \".\nوالحديث هذا قد أخرجه ابن الجوزي أيضا في \" العلل \" من طريق ابن أبي الدنيا\nبسنده المذكور، لكن بتمامه كحديث الترجمة، وقال في كل منهما:\n\" لا يصح عن رسول الله ﷺ \".\nثم تكلم عليهما بنحوما ذكرنا.\nهذا، وقد روي حديث علي الموقوف من غير طريق ابن قعنب، أخرجه ابن المبارك في\n\" الزهد \" (٨٦/٢٥٥)، وابن أبي شيبة في \" المصنف \" (١٣/٢٨١)، وأحمد في \"\nالزهد \" (ص ١٣٠)، وابن أبي الدنيا أيضا في","vol":"5","page":199},{"text":"\" قصر الأمل \"، وأبو نعيم في\nالحلية \" (١/٧٦) من طريق مهاجر العامري، قال: قال علي بن أبي طالب به.\nوعلق بعضه البخاري في \" صحيحه \" (٨١ - الرقائق /٤ - باب الأمل)، وقال\nالحافظ في \" الفتح \" (١١/٢٣٦):\n\" ومهاجر العامري ما عرفت حاله \".\nقلت: هو معروف، وقد نسبه أبو نعيم في روايته فقال: \" مهاجر بن عمير \"،\nومن المحتمل أن يكون هو الذي في \" التاريخ الكبير \" (٤/١/٣٨٢) و\" الجرح\nوالتعديل \" (٤/١/٢٦١):\n\" مهاجر بن عميرة، روى عن علي، روى عنه عدي بن ثابت الأنصاري \".\nوكذا ذكره ابن حبان في \" ثقات التابعين \" (٥/٤٢٨)، وساق له أثرا آخر عن\nعلي في ضرب الشارب وإيجاعه.\nويحتمل احتمالا كبيرا أن يكون هو الذي في \" التاريخ \" أيضا (٤/١/٣٨١):\n\" مهاجر بن شماس العامري عن عمه. روى عنه فضيل بن غزوان \".\nوهذا ذكره ابن حبان في \" ثقات أتباع التابعين \" (٩/١٧٩) .\nوقد جزم بأنه هو ابن أبي حاتم، وأنا أنقل كلامه لما فيه من الفائدة العزيزة\nالتي خفيت على الحافظ ابن حجر ﵀، فقال بعد ترجمة ابن عميرة بثلاث\nتراجم:\n\" مهاجر بن شماس، وهو مهاجر العامري، كوفي، روى عن عمه، روى عنه فضيل بن\nغزوان، ذكره أبي عن إسحاق بن منصور عن يحيى بن معين أنه قال: مهاجر العامري\nثقة \".","vol":"5","page":200},{"text":"قلت: وعلى هذا، فإسناد ابن أبي شيبة وغيره ثقات، فهو صحيح إن كان العامري\nسمعه من علي، لكن قوله فيه: \" قال: قال علي \" صورته صورة المرسل، ويؤيده\nإيراد ابن حبان للعامري في أتباع التابعين. والله أعلم.\nوبالجملة؛ فالحديث لا يصح، لا مرفوعا، ولا موقوفا.\n(تنبيه): قال الماوردي في \" الأمثال \" (١٠٤):\n\" روى اليماني عن حذيفة عن علي بن أبي حفصة عن أبيه عن علي بن أبي طالب\n﵁ قال: ... \"، فذكر الحديث مرفوعا.\nفخرجه محققه الدكتور فؤاد باختصار نقلا عن غيره، كما هي عادته من حديث علي\nوجابر، من \" كنز العمال \"، ثم قال: قال العراقي في \" المغني \":\n\" وكلاهما ضعيف \".\nولم يتكلم على الخطأ الذي وقع في اسم الراوي عن علي بن أبي حفصة في \" الأمثال\n\" كما رأيت: \" اليماني عن حذيفة \"! والصواب: \" اليمان بن حذيفة \" كما تقدم\nفي تخريجنا، وهذا إنما يدل على أن الدكتور ليس له فيه من التحقيق الذي نسبه\nلنفسه إلا الاسم! والأدلة على هذا كثيرة، وقد ذكر بعضها في غير موضع،\nوانظر مثلا الحديث (١٢٢٦) .\n<span data-type=\"title\" id=toc-2188>٢١٧٨ </span>- \" \" إدبار النجوم \": الركعتان قبل الفجر، و\" إدبار السجود \": الركعتان\nبعد المغرب \".\nضعيف. أخرجه الترمذي (٢/٢٢٢) عن محمد بن فضيل عن رشدين بن كريب عن أبيه عن ابن\nعباس عن النبي ﷺ قال: فذكره، وقال:\n\" هذا حديث غريب، لا نعرفه إلا من هذا الوجه من حديث محمد بن","vol":"5","page":201},{"text":"فضيل عن رشدين بن\nكريب. وسألت محمد بن إسماعيل (يعني البخاري) عن محمد ورشدين بن كريب أيهما\nأوثق؟ قال: ما أقربهما! ومحمد عندي أرجح، وسألت عبد الله بن عبد الرحمن (\nيعني الدارمي) عن هذا؟ فقال: ما أقربهما عندي، ورشدين بن كريب أرجحهما\nعندي. والقول عندي ما قال أبو محمد (يعني الدارمي) عن هذا؟ فقال: ما\nأقربهما عندي، ورشدين بن كريب أرجحهما عندي. والقول عندي ما قال أبو محمد (\nيعني الدارمي)، ورشدين أرجح من محمد وأقدم، وقد أدرك رشدين ابن عباس\nورآه \".\nقلت: والصواب عندي الذي لا شك فيه عندنا أن الأرجح محمد بن فضيل، كيف لا\nوهو قد احتج به الشيخان وغيرهما، وأما رشدين فمتفق على تضعيفه.\nوبعد كتابة هذا تبينت أن المفاضلة المذكورة ليست بين محمد بن فضيل ورشدين،\nوإنما هي بين محمد بن كريب وأخيه رشدين، وعليه فصواب العبارة:\n\" ... عن محمد ورشدين ابني - بالتثنية - كريب \".\nثم إن الحديث قد رواه ابن نصر في \" قيام الليل \" (ص ٢٩) عن عمر بن الخطاب\nوعلي بن أبي طالب والحسن بن علي، وعن أصحاب رسول الله ﷺ\nموقوفا عليهم، فالظاهر أن رشدين وهم في رفعه، فالصواب الوقف. والله أعلم.\n<span data-type=\"title\" id=toc-2189>٢١٧٩ </span>- \" ادفنوا دماءكم، وأشعاركم، وأظفاركم، لا تلعب بها السحرة \".\nموضوع\nرواه الديلمي (١/١/١٩) عن الحسن بن الحسين بن دوما: حدثنا أبو سعيد بن رميح\n: حدثنا محمد بن عقيل: حدثني إبراهيم بن محمد بن الحسين: حدثنا أبي: حدثنا\nعيسى بن موسى عن الحسن بن دينار عن مقاتل بن حيان عن أبي الزبير عن جابر\nمرفوعا.\nقال الحافظ في \" مختصره \":","vol":"5","page":202},{"text":"\" قلت: الحسن بن دينار وابن رميح وابن دوما \"!\nقلت: كذا في الأصل، وكذا هو في نسخة \" مختصر الديلمي \" التي هي بخط الحافظ،\nويكثر مثل هذا البياض فيه، وكأنه كان لا يستحضر بدقة حالة هؤلاء الرواة،\nفيبيض لهم إلى أن يراجع، ثم عاجلته المنية، فلم يتمكن من ذلك.\nوالإسناد واه بمرة، فإن الحسن بن دينار؛ كذبه أحمد ويحيى وأبو خيثمة\nوغيرهم.\nوابن دوما؛ اتهمه الخطيب بتزوير سماعه، فقال في ترجمته (٧/٣٠٠):\n\" كتبنا عنه، وكان كثير السماع، إلا أنه أفسد أمره بأن ألحق لنفسه السماع في\nأشياء لم تكن سماعه \".\nوشيخه ابن رميح؛ لم أجد له ترجمة، وقد ذكره الخطيب في شيوخ ابن دوما.\n<span data-type=\"title\" id=toc-2190>٢١٨٠ </span>- \" ادفنه، لا يبحث عنه كلب. يعني دم الحجامة \".\nضعيف\nرواه ابن سعد (١/٤٤٨): أخبرنا محمد بن مقاتل، قال: أخبرنا عبد الله بن\nالمبارك قال: أخبرنا الأوزاعي عن هارون بن رئاب أن رسول الله صلى الله\nعليه وسلم احتجم، ثم قال لرجل:.. فذكره.\nقلت: وهذا إسناد ضعيف لإرساله؛ بل إعضاله، فإن هارون بن رئاب قد اختلف في\nسماعه من أنس، فإذا لم يثبت سماعه منه ترجح الإعضال، لأن أنسا متأخر الوفاة\nكما هو معروف، فإذا لم يسمع منه، فلأن لا يصح له السماع من غيره أولى.\nومحمد بن مقاتل؛ هو المروزي، وهو ثقة، وكذلك من فوقه.","vol":"5","page":203},{"text":"<span data-type=\"title\" id=toc-2191>٢١٨١ </span>- \" ادفنوا الأظفار والدم والشعر، فإنه ميتة \".\nموضوع\nرواه ابن الجوزي في \" التحقيق في مسائل التعليق \" (١/١٧/١) من طريق ابن عدي،\nوهذا في \" الكامل \" (٢١٩/١) بسنده عن عبد الله بن عبد العزيز بن أبي رواد\nقال: حدثني أبي عن نافع عن ابن عمر مرفوعا، وقال ابن الجوزي:\n\" قال ابن عدي: لعبد الله بن عبد العزيز أحاديث لم يتابع عليها. قال أبو حاتم\nالرازي: أحاديثه منكرة، وليس محله الصدق عندي، وقال علي بن الحسين بن\nالجنيد: لا يساوي فلسا، يحدث بأحاديث كذب \".","vol":"5","page":204},{"text":"<span data-type=\"title\" id=toc-2192>٢١٨٢ </span>- \" أدمان في إناء! لا أكله ولا أحرمه \".\nضعيف\nرواه الحاكم (٤/١٢٢)، والضياء في \" المختارة \" (١٣١/٢) عن عبد القدوس بن\nمحمد بن عبد الكبير بن شعيب بن الحبحاب: حدثنا عمي صالح بن عبد الكبير بن شعيب\n: حدثني عبد السلام بن شعيب عن أبيه عن أنس قال:\nأتي النبي ﷺ بقعب أوقدح فيه لبن وعسل، فقال: فذكره.\nوقال الضياء: \" سئل البخاري عنه فأنكره \".\nوقال الحاكم: \" صحيح الإسناد \".\nورده الذهبي بقوله: \" قلت: بل منكر، ولم أر فيهم مجروحا \".","vol":"5","page":204},{"text":"قلت: لكن يكفي أن يكون فيهم من يجهل، وهو صالح بن عبد الكبير، فقد قال\nالذهبي نفسه في \" الميزان \": \" ما علمت له راويا غير ابن أخيه عبد القدوس بن\nمحمد \".\nقلت: ولهذا قال الحافظ في \" التقريب \": \" مجهول \".\n<span data-type=\"title\" id=toc-2193>٢١٨٣ </span>- \" إن الله يحب أن تعدلوا بين أولادكم، كما يحب أن تعدلوا بين أنفسكم \".\nضعيف جدا\nرواه الدارقطني في \" السنن \" (ص ٣٠٦) عن جابر عن الشعبي عن النعمان:\n\" أن أمه أرادت أباه بشيرا على أن يعطي النعمان ابنه حائطا من نخل، ففعل،\nفقال: من أشهد لك؟ فقالت: النبي ﷺ. فأتى النبي صلى الله\nعليه وسلم، فذكر ذلك له، فقال النبي ﷺ: لك ولد غيره؟ قال\n: نعم، قال: فأعطيتهم كما أعطيته؟ قال: لا، قال: ليس مثلي يشهد على هذا،\nإن الله تعالى ... \".\nقلت: وهذا إسناد ضعيف جدا، جابر - وهو ابن يزيد الجعفي - متروك.\nوروي بلفظ:\n\" اعدلوا بين أولادكم في النحل كما تحبون أن يساووا بينكم في البر \".\nرواه تمام في \" الفوائد \" (٤٦/٢) عن آدم بن أبي إياس: حدثنا ورقاء عن جابر\nعن الشعبي، وورقاء عن المغيرة عن الشعبي، وورقاء عن حصين عن الشعبي،\nوشعبة عن مجالد عن الشعبي عن النعمان بن بشير أنه كان يقول:","vol":"5","page":205},{"text":"أراد أبي أن ينحلني شيئا، ويشهد رسول الله ﷺ، فقال\nرسول الله ﷺ: أكل ولدك نحلت مثله؟ قال: لا، قال رسول الله\nﷺ: فإني لا أشهد عليه إذا، ثم قال:.. فذكره.\nفلينظر لمن هذا اللفظ من بين هذه الطرق الثلاث عن الشعبي، جابر أوالمغيرة أو\nمجالد، وجابر قد عرفت حاله، ومجالد، وهو ابن سعيد؛ ليس بالقوي، وأما\nالمغيرة؛ وهو ابن مقسم الضبي؛ فهو ثقة من رجال الشيخين، ولكنه مدلس،\nفالطرق هذه معلولة.\nوأما الطريق الرابع: (ورقاء عن حصين) فهو غريب، ففي الرواة ثلاثة (حصين)\nكلاهم يروون عن الشعبي، أحدهم ثقة، وهو ابن عبد الرحمن السلمي، والآخران\nمجهولان، ومع ذلك لم يذكروا (ورقاء) في الرواة عن أحدهم!\nوعلى كل حال، فالحديث عند الشيخين من طرق عن الشعبي بألفاظ متقاربة، ليس في\nشيء منها قوله: \" كما يحب أن ... \"، أو\" كما تحبون أن ... \". والله أعلم.\n<span data-type=\"title\" id=toc-2194>٢١٨٤ </span>- \" إن الأذان سهل سمح، فإن كان أذانك سهلا، وإلا فلا تؤذن \".\nضعيف جدا\nأخرجه ابن شاهين في \" الترغيب \" (٣٢٥/٢)، وابن حبان في \" الضعفاء \" (١/١٣٧\n)، والدارقطني (١٩٧) عن إسحاق بن أبي يحيى الكعبي عن ابن جريج عن عطاء عن\nابن عباس قال:\n\" كان لرسول الله ﷺ مؤذن يطرب، فقال رسول الله صلى الله عليه\nوسلم: ... \" فذكره.\nقلت: وهذا إسناد ضعيف جدا، الكعبي هذا؛ قال الذهبي:","vol":"5","page":206},{"text":"\" هالك، يأتي بالمناكير عن الأثبات ... ومن مناكيره عن ابن جريج ... \".\nفذكر هذا الحديث. وقال ابن حبان عقبه:\n\" ليس لهذا الحديث أصل عن رسول الله ﷺ \".\n<span data-type=\"title\" id=toc-2195>٢١٨٥ </span>- \" [أدبني] ربي، ونشأت في بني سعد \".\nضعيف\nرواه الجرجاني (١٤٧) عن الحسن بن يحيى بن نصر بـ (طوس): حدثنا العباس بن\nعيسى العقيلي قال: حدثني محمد بن يعقوب بن عبد الوهاب الزبيري: حدثنا محمد\nابن عبد الرحمن الزهري عن أبيه عن جده، قال:\nقال رجل من بني سليل: يا رسول الله أيدالك الرجل امرأته؟ قال: \" نعم إذا كان\nملفجا \"، فقال له أبو بكر: يا رسول الله ما قال لك، وما قلت له؟ قال له\nرسول الله ﷺ:\n\" إنه قال: أيماطل الرجل أهله؟ فقلت له: نعم؛ إذا كان مفلسا \"، فقال أبو\nبكر: يا رسول الله، لقد طفت في العرب، وسمعت فصحاءهم، فما سمعت أفصح منك،\nفمن أدبك؟ قال: \" ربي ... \" الحديث.\nأورده في ترجمة الحسن بن يحيى هذا، ولم يذكر فيه جرحا ولا تعديلا؛ إلا وصفه\nبأنه كان من أهل السنة، ومن فوقه لم أعرف أحدا منهم سوى الزبيري، وهو صدوق\nمترجم في \" التهذيب \"، ومن طريق شيخه أخرجه ابن عساكر في \" التاريخ \" كما في\n\" الجامع الكبير \" (١/٢٩/١) للسيوطي، ونقل عنه المناوي أنه قال:\n\" سنده ضعيف \".","vol":"5","page":207},{"text":"وروي بلفظ \" أدبني ربي وأحسن تأديبي \". ولا يعرف له إسناد ثابت، لكن\nالمعنى صحيح، كما قال ابن تيمية في \" المجموع \" (١٨/٣٧٥) .\n<span data-type=\"title\" id=toc-2196>٢١٨٦ </span>- \" من أكل كراء بيوت مكة؛ أكل نارا \".\nضعيف\nأخرجه الدارقطني (٢٨٩) عن محمد بن أبي السري: نا المعتمر بن سليمان عن ابن\nإسرائيل عن عبيد الله بن أبي زياد عن ابن أبي نجيح عن عبد الله بن عمرو-\nرفع الحديث - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، عبيد الله بن أبي زياد، وهو القداح، ومحمد بن أبي\nالسري، وهو ابن المتوكل؛ ضعيفان.\nوابن إسرائيل؛ لم أعرفه.\nثم بدا لي أنه لعل الصواب (أبي إسرائيل) تحرف لفظ (أبي) إلى (ابن) على\nالناسخ أوالطابع، فإن كان الأمر كذلك، فهذه علة أخرى في هذا الإسناد، فإن\nأبا إسرائيل - واسمه إسماعيل بن خليفة - قال الحافظ:\n\" صدوق سيىء الحفظ \".\nثم ذكر أنه من الطبقة السابعة.\nقلت: وهذا مما يساعد على تقبل الاحتمال الذي ذكرته، فإن عبيد الله بن أبي\nزياد من الطبقة الخامسة، والمعتمر بن سليمان من الطبقة التاسعة، فأبو\nإسرائيل بينهما بإمكانه أن يروي عن عبيد الله، وأن يروي عنه المعتمر. فهذا\nمحتمل، والله تعالى أعلم.\nوقد تابعه أبو حنيفة عن عبيد الله بلفظ آخر سيأتي برقم (٤٨٣٦) .","vol":"5","page":208},{"text":"وقد روي من\nطرق أخرى عن عبيد الله موقوفا، فالظاهر أنه كان يضطرب فيه، فتارة يرفعه،\nوتارة يوقفه، فلا يصح لا مرفوعا ولا موقوفا، لا سيما وفي \" الصحيح \" ما\nيخالفه، وهو قوله ﷺ:\n\" وهل ترك لنا عقيل من رباع أودار؟ \". متفق عليه، وهو مخرج في \" صحيح أبي\nداود \" رقم (١٧٥٤)، وترجم له البخاري بقوله: \" باب توريث دور مكة وبيعها\nوشرائها \". فراجع له \" فتح الباري \" (٣/٤٥٠ - ٤٥١) .\n<span data-type=\"title\" id=toc-2197>٢١٨٧ </span>- \" من مات في هذا الوجه من حاج أومعتمر، لم يعرض ولم يحاسب، وقيل له ادخل الجنة \".\nمنكر\nرواه الدارقطني (٢٨٨) عن محمد بن الحسن الهمداني: نا عائذ المكتب عن عطاء بن\nأبي رباح عن عائشة قالت: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، الهمداني هذا؛ قال النسائي:\n\" متروك \"، وضعفه غيره.\nلكنه قد توبع، فالعلة من شيخه.\nأخرجه أبو يعلى في \" مسنده \" (٨/٧٩/٤٦٠٨)، والعقيلي في \" الضعفاء \" (٣/٣١٠\n)، وابن عدي في \" الكامل \" (٥/٣٥٤) من طرق أخرى عن عائذ بن نسير به، وقال\nالعقيلي في (عائذ) هذا:\n\" منكر الحديث، قال ابن معين: ليس به بأس، ولكن روى أحاديث مناكير \".\nوساق له ابن عدي أحاديث أخرى، وقال:","vol":"5","page":209},{"text":"\" هذه الأحاديث غير محفوظة \".\nتنبيه: (نسير) بالنون مصغرا، هكذا قيد في \" التبصير \"، وكذلك هو في \"\nالميزان \" و\" المغني \". ووقع في \" الجرح \" و\" اللسان \" (بشير) بالباء\nالموحدة من تحت. والله أعلم.\n<span data-type=\"title\" id=toc-2198>٢١٨٨ </span>- \" أدخل رجل في قبره، فأتاه ملكان، فقالا له: إنا ضاربوك ضربة، فقال لهما:\nعلى ما تضرباني؟ فضرباه ضربة امتلأ قبره منها نارا، فتركاه حتى أفاق، وذهب\nعنه الرعب، فقال لهما: على ما ضربتماني؟ فقالا: إنك صليت صلاة وأنت على\nغير طهور، ومررت برجل مظلوم ولم تنصره \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (رقم ١٣٦١٠) عن يحيى بن عبد الله\nالبابلتي: نا أيوب بن نهيك، قال: سمعت عطاء بن أبي رباح يقول: سمعت\nابن عمر يقول: سمعنا النبي ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، أيوب بن نهيك، ويحيى بن عبد الله البابلتي؛ كلاهما\nضعيف.\nوأعله الهيثمي في \" المجمع \" (١٠/١٩٨) بالبابلتي وحده! مع أنه خير من أيوب\nكما يشعر بذلك صنيع الحافظ في \" اللسان \"، وقد ذكر لهما حديثا آخر عن ابن عمر\n، فقال في ترجمة أيوب:\n\" ويحيى ضعيف، لكنه لا يحتمل هذا \".\nلكن للحديث شاهد بلفظ أتم منه في \" الصحيحة \" (٢٧٧٤)، وأشرت هناك إلى هذا.","vol":"5","page":210},{"text":"<span data-type=\"title\" id=toc-2199>٢١٨٩ </span>- \" والذي بعثني بالحق، لوقرأها موقن على جبل لزال يعني آية: \" أفحسبتم أنما\nخلقناكم عبثا وأنكم إلينا لا ترجعون \" \".\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٢/١٦٣/٦٧٣)، ومن طريقه ابن الجوزي في \"\nالموضوعات \" (١/٢٥٥ - ٢٥٦)، قال العقيلي: حدثنا عبد الله بن أحمد بن حنبل\nقال: حدثنا أبي بحديث حدثنا به خالد بن إبراهيم أبو محمد المؤذن قال: حدثنا\nسلام بن رزين - قاضي أنطاكية - قال: حدثنا الأعمش عن شقيق عن ابن مسعود\nقال:\nبينما أنا والنبي ﷺ في بعض طرقات المدينة، إذا برجل قد صرع\n، فدنوت منه، فقرأت في أذنه، فاستوى جالسا، فقال النبي ﷺ:\n\" ماذا قرأت في أذنه يا ابن أم عبد؟ ! \"\n\" فقلت: فداك أبي وأمي، قرأت: \" أفحسبتم أنما خلقناكم عبثا وأنكم إلينا\nلا ترجعون \"، فقال النبي ﷺ:.. فذكره.\nأورده العقيلي في ترجمة (سلام) هذا، وقال عقبه:\n\" [قال عبد الله:] قال أبي: هذا الحديث موضوع، هذا حديث الكذابين \".\nقلت: كأنه يتهم به (سلاما) هذا. والراوي عنه (خالد بن إبراهيم أبو محمد\nالمؤذن) لم أجد له ترجمة، وكأن العقيلي يعرفه، ولذلك ذكر الحديث في ترجمة\n(سلام)، وتبعه على ذلك الذهبي في \" الميزان \"، والحافظ في \" اللسان \"،\nوأقروا الإمام أحمد على حكمه على الحديث بالوضع، ولخص الذهبي كلامه في ترجمة\n(سلام) من \" المغني \"، فقال:\n\" لا يعرف، وحديثه كذب \"!","vol":"5","page":211},{"text":"وهذا عجيب منهم، أما الإمام أحمد، فيمكن أن يكون عذره أنه لم يطلع على طريقه\nالأخرى السالمة من الضعف الشديد، بخلاف الحفاظ المذكورين الذين جاؤوا من بعدهم\n؛ كيف لم يتعقبوه بالطريق الأخرى عن ابن مسعود، كما فعل السيوطي في \" اللآلي\nالمصنوعة \" (١/٢٤٧)، فإنه تعقبه بما عند أبي يعلى في \" مسنده \" (٨/٤٥٨/٥٠٤٥) - ومن طريقه ابن السني في \" عمله \" (٢٠٣/٦٢٥) - قال: حدثنا داود بن رشيد\n: حدثنا الوليد بن مسلم، عن ابن لهيعة عن عبد الله بن هبيرة عن حنش الصنعاني\nعن عبد الله: أنه قرأ في أذن مبتلى، فأفاق، فقال له رسول الله صلى الله عليه\nوسلم:\n\" ما قرأت في أذنه؟ \".\nقال: الحديث مثله (١) . وقال السيوطي عقبه:\n\" وهذا الإسناد رجاله رجال الصحيح؛ سوى ابن لهيعة وحنش، وحديثهما حسن \".\nوكذا قال ابن عراق في \" تنزيه الشريعة \" (١/٢٩٤)، وأورده في \" الفصل\nالثاني \" الذي خصه بما تعقب فيه ابن الجوزي.\nوفيما قالاه في ابن لهيعة وحنش نظر، خالفهما في أحدهما الهيثمي بقوله في \"\nمجمع الزوائد \" (٥/١١٥):\n\" رواه أبو يعلى، وفيه ابن لهيعة، وفيه ضعف، وحديثه حسن، وبقية رجاله\nرجال الصحيح \".\n_________\n(١) وهكذا أخرجه أبو نعيم في \" الحلية \" (١/٧) من طريق أخرى عن داود به. اهـ","vol":"5","page":212},{"text":"قلت: فأشار إلى أن (حنشا) من رجال (الصحيح) أيضا، وهو الصواب، وهو ثقة\nأيضا.\nوأما قولهم في (ابن لهيعة) أن حديثه حسن. فهو تساهل، اللهم إلا فيما رواه\nعنه أحد العبادلة، فهو كذلك أوأعلى، وقد رواه عنه أحدهم، لكنه أرسله كما\nيأتي بيانه. وقد فاتهم التنبيه على أن (الوليد بن مسلم) وإن كان من رجال (\nالصحيح) فإنه كان يدلس تدليس التسوية. لكنه قد توبع، فقال ابن أبي حاتم في \"\nالتفسير \" (٧/٤/٢ - آخر سورة المؤمنون): حدثنا بحر بن نصر الخولاني: حدثنا\nابن وهب: أخبرني ابن لهيعة عن ابن هبيرة عن حنش بن عبد الله:\nأن رجلا مصابا مر به على ابن مسعود، فقرأ في أذنه.. الحديث.\nوهكذا عزاه ابن كثير لابن أبي حاتم لكن وقع تحريف في أكثر من موضع في إسناده.\nوأخرجه الخطيب في \" التاريخ \" (١٢/٣١٢ - ٣١٣) من طريق أبي عمروعفيف بن سالم\n، والبغوي في \" تفسيره \" (٥/٤٣٢) من طريق بشر بن عمر قالا: أخبرنا ابن\nلهيعة به.\nقلت: ويلاحظ القراء معي أن هؤلاء الثلاثة: (ابن وهب) و(عفيف) و(بشر)\n، وثلاثتهم ثقات، بل والأول حديثه عن ابن لهيعة صحيح - قالوا: \" عن حنش بن\nعبد الله أن رجلا.. \"، فأرسلوه، بخلاف الوليد بن مسلم، فإنه قال: \" عن حنش\nعن عبد الله أنه قرأ.. \"، فجعله من مسند ابن مسعود، وإن مما لا شك فيه أن\nالإرسال هو الصواب؛ لاتفاق الثلاثة عليه، وقد خلط السيوطي في تخريجه للحديث\nبين المرسل والمسند، فإنه ساق أولا رواية الوليد المسندة، ثم عطف عليها سائر\nالروايات التي خرجها، وفيها رواية ابن وهب وعفيف بن سالم","vol":"5","page":213},{"text":"المرسلتين، وخرج\nروايتين أخريين عطفهما أيضا على الرواية المسندة، ولا أدري حالهما، لأني لم\nأقف على إسنادهما، وغالب الظن أنهما مرسلتان أيضا لرواية بشر بن عمر التي لم\nيذكرها السيوطي. وبناء على هذا الخلط ساق الحديث في \" الدر المنثور \" (٥/١٧\n) من مسند ابن مسعود معزوا لبن أبي حاتم وغيره ممن رواه مرسلا، فاقتضى\nالتنبيه.\nوالخلاصة؛ أن علة هذا الشاهد إنما هو الإرسال، وإسناده صحيح، فلا يجوز أن\nيحكم على الحديث بالوضع. والله أعلم.\n<span data-type=\"title\" id=toc-2200>٢١٩٠ </span>- \" أد الزكاة المفروضة، فإنها طهرة تطهرك، وآت صلة الرحم، واعرف حق السائل\n، والجار، والمسكين، وابن السبيل، ولا تبذر تبذيرا \".\nضعيف\nأخرجه الحاكم (٢/٣٦٠)، وأحمد (٣/١٣٦) من طريق الليث بن سعد عن خالد بن\nيزيد عن سعيد بن أبي هلال عن أنس بن مالك ﵁:\n\" أن رجلا قال: يا رسول الله، إني ذومال كثير، وذوأهل وولد، فكيف يجب\nلي أن أصنع أوأنفق؟ قال:.. \" فذكره. وقال الحاكم:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي.\nوأقول: كلا، فإن (سعيد بن أبي هلال عن أنس)؛ منقطع؛ كما في \" التهذيب \"\n؛ وكان مع ذلك قد اختلط، ولهذا قال ابن حزم في \" الفصل في الملل والنحل \" (\n٢/٩٥): \" ليس بالقوي، قد ذكره بالتخليط يحيى وأحمد بن حنبل \".","vol":"5","page":214},{"text":"<span data-type=\"title\" id=toc-2201>٢١٩١ </span>- \" إذا قرأ الرجل القرآن، وتفقه في الدين، ثم أتى باب السلطان تملقا إليه،\nوطمعا لما في يده؛ خاض بقدر خطاه في نار جهنم \".\nضعيف\nرواه الديلمي (١/١/٧٠) عن أبي الشيخ تعليقا عن إبراهيم بن رستم عن أبي بكر\nالفلسطيني عن برد عن مكحول عن معاذ بن جبل مرفوعا.\nقلت: وهذا إسناد ضعيف، وفيه ثلاث علل:\nالأولى: الانقطاع بين مكحول ومعاذ؛ فإنه لم يسمع منه.\nالثانية: أبو بكر الفلسطيني؛ لم أعرفه.\nالثالثة: إبراهيم بن رستم؛ أورده الذهبي في \" الضعفاء \"، وقال:\n\" قال ابن عدي: منكر الحديث \".","vol":"5","page":215},{"text":"<span data-type=\"title\" id=toc-2202>٢١٩٢ </span>- \" أد ما افترضه الله عليك تكن أعبد الناس، وازهد فيما حرم الله عليك تكن أورع\nالناس، وارض بما قسم الله لك تكن أغنى الناس \".\nضعيف\nأخرجه ابن أبي حاتم في \" العلل \" (٢/١٠٩ - ١١٠)، فقال:\n\" سألت أبي عن حديث رواه موسى بن سهل الرملي عن محمد بن زياد المقدسي عن يوسف\nبن جوان - من أهل فلسطين - قال:\nخرجنا نريد العزف (١)، فمررت بحمص فقيل لي: ههنا رجل يحدث عن النبي صلى الله\nعليه وسلم، فأتيته، فإذا هو أبو أمامة الباهلي، فسمعته يحدث عن رسول الله\nﷺ قال: (فذكره) . قال أبي: هذا حديث باطل \".\n_________\n(١) كذا الأصل، ولم يتبين لي معناه هنا. اهـ","vol":"5","page":215},{"text":"قلت: وعلته يوسف هذا، أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/٢/٢٢٠) من روايته عن أبي أمامة، وعنه محمد بن زياد، ولم يذكر فيه جرحا ولا\nتعديلا.\nومحمد بن زياد؛ قال في الكتاب المذكور (٣/٢/٢٥٨):\n\" سألت أبي عنه؟ فقال: أدركته، ولم يقدر لي أن أكتب عنه، قلت: ما حاله؟\nقال: صالح \".\nوموسى بن سهل الرملي؛ ثقة.\nوالحديث أورده السيوطي في \" الجامعين \" من رواية ابن عدي عن ابن مسعود.\nقلت: وليس هذا من شرطه؛ فإنه موقوف، فقد أخرجه ابن عدي في \" الكامل \" (\n٥/٢٢٠) في ترجمة (العلاء بن خالد الأسدي الكاهلي) عن أبي وائل عن عبد الله\nقال: فذكره موقوفا، ولذلك رواه هناد في \" الزهد \" (٢/٥٠١/١٠٣٢)، وعنه\nالدارقطني في \" العلل \" (٥/٨٤ - ٨٥/ س ٧٢٩)، والبيهقي في \" الشعب \" (١/٢١٨\n- ٢١٩) كلهم من طريق قبيصة عن سفيان عن العلاء به. والدارقطني لما ذكره\nمرفوعا من طريقه لم يسنده، وعقب عليه بقوله:\n\" ورفعه وهم، والصحيح من قول ابن مسعود \".\nوهكذا نقله عنه ابن الجوزي في \" العلل المتناهية \" (٢/٣٢٢) وأقره. ونقله\nعن ابن الجوزي المناوي في \" الفيض \"، ثم ذهل عن هذا في \" التيسير \"، فقال\nعطفا على رواية ابن عدي:\n\" ورواه البيهقي، وإسناده ضعيف \"! فأوهم أيضا أنه مرفوع! أما الضعف؛ فهو\nفي (العلاء) هذا، لكن وثقه جمع، واحتج به مسلم، ووثقه الذهبي\nوالعسقلاني، والله أعلم.","vol":"5","page":216},{"text":"وقد جاء الحديث مرفوعا بلفظ الجملة الأخيرة، وبنحوما قبلها من حديث أبي\nهريرة، وفيه زيادة جيدة، وهو مخرج في \" الصحيحة \" (٩٣٠) .\n<span data-type=\"title\" id=toc-2203>٢١٩٣ </span>- \" إذا قرأ القارىء فأخطأ، أولحن، أوكان أعجميا؛ كتبه الملك كما أنزل \".\nضعيف. رواه الديلمي (١/١/٦٩) عن حمزة بن عمارة بن حمزة: حدثنا هشيم عن أبي بشر عن\nسعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، حمزة هذا لم أعرفه، وهشيم، وهو ابن بشير؛ مدلس،\nوقد عنعنه، وأبو بشر؛ اسمه جعفر بن أبي وحشية إياس اليشكري، وهو معروف من\nرجال \" التهذيب \"، وليس بمجهول كما زعم المناوي.","vol":"5","page":217},{"text":"<span data-type=\"title\" id=toc-2204>٢١٩٤ </span>- \" أدن العظم من فيك، فإنه أهنأ وأمرأ \".\nضعيف\nأخرجه أبو داود (٢/١٤١ - التازية)، وأحمد (٣/٤٠١ و٦/٤٦٦)، والحاكم (\n٤/١١٣)، والطبراني في \" الكبير \" (رقم ٧٣٣٣) من طريق عبد الرحمن بن معاوية\nعن عثمان بن أبي سليمان عن صفوان بن أمية قال:\n\" كنت آكل مع النبي ﷺ، فآخذ اللحم من العظم، فقال: \" فذكره.\nوقال أبو داود:\n\" عثمان لم يسمع من صفوان \".\nقلت: ومع انقطاعه، ففيه ضعف عبد الرحمن بن معاوية، وهو ابن الحويرث؛ قال الحافظ:","vol":"5","page":217},{"text":"\" صدوق سيىء الحفظ \".\nوأورده الذهبي في \" الضعفاء \"، وقال:\n\" قال مالك: ليس بثقة. وقال ابن معين وغيره: لا يحتج به \".\nثم غفل عن هذا كله من غفل، فقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي! !\nوللحديث طريق آخر، يرويه عبد الكريم أبو أمية عن عبد الله بن الحارث بن نوفل\nقال:\n\" زوجني أبي في إمارة عثمان، فدعا نفرا من أصحاب رسول الله ﷺ\n، فجاء صفوان بن أمية، وهو شيخ كبير، فقال: إن رسول الله صلى الله عليه\nوسلم قال:\n\" انهسوا اللحم نهسا، فإنه أهنأ وأمرأ، أوأشهى وأمرأ \".\nقال سفيان: الشك مني.\nأخرجه الترمذي (١/٣٣٧)، والدارمي (٢/١٠٦)، وأحمد (٣/٤٠٠ و٦/٤٦٤ - ٤٦٥\n)، وابن سعد (٥/٢٥)، وابن عدي (٢٥٢/٢) من طريق سفيان بن عيينة عنه.\nوقال الترمذي:\n\" لا نعرفه إلا من حديث عبد الكريم، وقد تكلم بعض أهل العلم فيه - منهم أيوب\nالسختياني - من قبل حفظه \".\nقلت: المعروف عن أيوب أنه اتهمه بالكذب، فقد روى مسلم في مقدمة \" صحيحه \" (\n١/١٦) بإسناده الصحيح عن معمر قال:\n\" ما رأيت أيوب اغتاب أحدا قط إلا عبد الكريم - يعني أبا أمية - فإنه ذكره،","vol":"5","page":218},{"text":"فقال ﵀: كان غير ثقة، لقد سألني عن حديث لعكرمة، ثم قال: سمعت\nعكرمة! \".\nولذلك قال الذهبي في \" الضعفاء \":\n\" كذبه أيوب السختياني، وضرب أحمد على حديثه، وهو يشبه المتروك، وقال ابن\nمعين: ليس بشيء. وقال النسائي والدارقطني: متروك الحديث \".\n<span data-type=\"title\" id=toc-2205>٢١٩٥ </span>- \" إذا ابتلي أحدكم بالقضاء بين المسلمين، فلا يقض وهو غضبان، وليسوبينهم\nفي النظر والمجلس والإشارة، ولا يرفع صوته على أحد الخصمين فوق الآخر \".\nضعيف جدا\nأخرجه أبو يعلى في \" المسند \" (١٠/٢٦٤/٥٨٦٧) و(١٢/٣٥٦/٦٩٢٤) عن إسماعيل بن\nعياش عن عباد بن كثير عن أبي عبد الله عن عطاء بن يسار عن أم سلمة زوج\nالنبي ﷺ قالت: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، عباد بن كثير، وهو البصري؛ قال الحافظ:\n\" متروك، قال أحمد: روى أحاديث كذب \".\nوشيخه أبو عبد الله؛ لم أعرفه، ويحتمل أنه الذي روى عنه بكر بن سوادة\nالمصري كما في \" التهذيب \"، وأما جزم المعلق على \" نصب الراية \" (٤/٧٤)\nبذلك فلا أجد ما يرجحه، فإن ثبت؛ فهو مجهول كما قال الذهبي والعسقلاني،\nوقد سماه الطبراني في رواية له (٢٣/٢٨٤/٦٢٠): (سالم أبي عبد الله) .\nوإسماعيل بن عياش ضعيف في روايته عن غير الشاميين، وهذا منها، لكنه توبع.\nوقال الهيثمي (٤/١٩٧):","vol":"5","page":219},{"text":"\" رواه أبو يعلى والطبراني في \" الكبير \" باختصار، وفيه عباد بن كثير الثقفي\n، وهو ضعيف \".\nوأخرجه الدارقطني في \" السنن \" (٤/٢٠٥)، والبيهقي (١٠/١٣٥) من طريقين\nآخرين عن عباد بن كثير به نحوه، وقال:\n\" هذا إسناد فيه ضعف \".\nثم وجدت للحديث طريقا أخرى، فقال ابن راهو يه في \" مسنده \" (٢٠٨/١): أخبرنا\nبقية بن الوليد: حدثني أبو محمد المحرلى عن أبي بكر مولى بني تميم عن عطاء بن\nيسار به.\nوهذا إسناد مظلم، شيخ بقية أبو محمد المحرلى - كذا الأصل مهمل - لم أعرفه،\nوكذا شيخه أبو بكر التميمي مولاهم.\nوقول الزيلعي عقبه (٤/٧٤):\n\" وبهذا السند والمتن رواه الطبراني في (معجمه) \"؛ وهم، فإنه إنما رواه\n(٢٣/٢٨٤ - ٢٨٥/٦٢١ و٦٢٢) من طريق عباد المذكور. وسكت الحافظ عن الحديث في\n\" الدراية \" (٢/١٦٩)، وأعله الهيثمي (٤/١٩٧) بضعف عباد.\n<span data-type=\"title\" id=toc-2206>٢١٩٦ </span>- \" إن الله تصدق بإفطار الصيام على مرضى أمتي ومسافريهم، أفيحب أحدكم أن يتصدق\nعلى أحد بصدقة ثم يظل يردها عليه؟ ! \".\nضعيف\nرواه الديلمي (١/٢/٢٢٦) عن الطبراني عن عبد الرزاق عن أبي بكر بن محمد عن\nإسماعيل بن رافع عن ابن عمر:\n\" أنه سئل النبي ﷺ عن الصوم في السفر؟ فقال: لن أفطر،\nوقال: إني","vol":"5","page":220},{"text":"أقوى على الصوم! فقال:.. \" فذكره.\nقلت: وهذا إسناد ضعيف: إسماعيل بن رافع، هو أبو رافع المدني؛ ضعيف. وأبو\nبكر بن محمد؛ مجهول؛ قاله عبد الحق في \" الأحكام \" كما في \" اللسان \" (٦/٣٤٩) .\nوقد أخرجه ابن سعد في \" الطبقات \" (٧/١٢٢ - ١٢٣): أخبرنا موسى بن إسماعيل\nقال: حدثنا محمد بن أبي بكر أبو غاضرة العنزي قال:\nبينما أنا في المسجد الحرام، إذ مر شيخ معمم بعمامة بيضاء يتوكأ على عصا أراها\nمن عروق القثاء، فقال أهل المسجد: هذا أبو رافع المدني، فلحقته، فقلت له:\nيا أبا رافع، حدثني بعض أحاديثك التي تروي، فقال: قالت عائشة: قال\nرسول الله ﷺ: ... فذكره دون الشطر الثاني منه.\nفيبدو لي أن محمد بن أبي بكر هذا هو أبو بكر بن محمد في روايته الأولى، انقلب\nعلى بعض الرواة، ولا أدري أيهما الصواب، فإني لم أجد له ترجمة. نعم أورده\nالدولابي في \" الكنى \" (٢/٧٧ و٧٨ - ٧٩)، وساق بإسناده عن موسى بن إسماعيل\nبهذا الإسناد هذه القصة، لكن متن الحديث:\n\" من توضأ على طهر كتب الله له عشر حسنات \"، ولم يذكر فيه شيئا من توثيق أو\nتجريج، فهو في عداد المجهولين.\nورواه الفريابي في \" الصيام \" رقم (١٠٣) بسند جيد عن ابن عمر موقوفا مختصرا\nبنحوه. وفيه قصة.","vol":"5","page":221},{"text":"<span data-type=\"title\" id=toc-2207>٢١٩٧ </span>- \" ادرءوا الحدود عن المسلمين ما استطعتم، فإن وجدتم لمسلم مخرجا، فخلوا سبيله\n، فإن الإمام أن يخطئ في العفوخير من أن يخطئ بالعقوبة \".\nضعيف الإسناد\nأخرجه الترمذي (١/٢٦٧ - طبع بولاق)، والدارقطني في \" سننه \" (ص ٣٢٤)،\nوالحاكم (٤/٣٨٤ - ٣٨٥)، والخطيب (٥/٣٣١) من طريق محمد بن ربيعة عن يزيد\nابن زياد الدمشقي عن الزهري عن عروة عن عائشة مرفوعا. وقال الترمذي:\n\" لا نعرفه مرفوعا إلا من حديث محمد بن ربيعة عن يزيد بن زياد الدمشقي، قال:\nويزيد بن زياد الدمشقي يضعف في الحديث \".\nقلت: وهو متفق على تضعيفه، بل قال أبو حاتم:\n\" كأن حديثه موضوع \".\nومع ذلك، فقد كان رفيعا في الفقه والصلاح؛ كما قال ابن شاهين في \" الثقات \"\nعن وكيع.\nومن ذلك تعلم أن قول الحاكم: \" صحيح الإسناد \"؛ ليس بصحيح، وقد رده الذهبي\nبقوله:\n\" قلت: قال النسائي: يزيد بن زياد؛ شامي متروك \".\nوقد ساق له الذهبي في \" ميزانه \" حديثين قال في أحدهما:\n\" سئل أبو حاتم عن هذا الحديث؟ فقال: باطل موضوع \".\nثم إن الحديث اضطرب فيه يزيد، فرواه تارة مرفوعا كما في هذه الرواية، وتارة\nموقوفا. رواه الترمذي من طريق وكيع عنه نحوه، ولم يرفعه، وقال:","vol":"5","page":222},{"text":"\" ورواية وكيع أصح، وقد روي نحوهذا عن غير واحد من أصحاب النبي صلى الله\nعليه وسلم أنهم قالوا مثل ذلك \". قال المناوي في \" الفيض \":\n\" قال الذهبي ﵀: وأجود ما في الباب خبر البيهقي:\n\" ادرءوا الحد والقتل عن المسلمين ما استطعتم \". قال: \" هذا موصول جيد \".\nقلت: هو عند البيهقي في \" السنن \" (٨/٢٣٨) بسند حسن عن ابن مسعود موقوفا عليه.\n<span data-type=\"title\" id=toc-2208>٢١٩٨ </span>- \" أدنى ما يقطع فيه السارق ثمن المجن. وكان يقوم دينارا \".\nضعيف\nرواه الطحاوي في \" شرح المعاني \" (٢/٩٣)، والطبراني (١/٢٦٦/٨٤٩) عن\nمعاوية بن هشام عن سفيان عن منصور عن مجاهد وعطاء عن أيمن الحبشي مرفوعا.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم، لكن معاوية بن هشام كثير الغلط؛ كما\nقال الإمام أحمد، وقال الحافظ:\n\" صدوق له أوهام \".\nومن طريقه أخرجه النسائي (٢/٢٥٩)، إلا أنه قال:\nعن مجاهد عن عطاء ... ولفظه: عن أيمن قال:\n\" لم يقطع النبي ﷺ السارق إلا في ثمن المجن، وثمن المجن\nيومئذ دينار \".\nوتابعه عنده عبد الرحمن ومحمد بن يوسف عن سفيان عن منصور عن مجاهد عن أيمن\nقال:.. فذكره.\nوتابعه علي بن صالح والحسن بن حي عن منصور به.","vol":"5","page":223},{"text":"وخالفهم شريك فقال: عن منصور به، إلا أنه قال: أيمن بن أم أيمن يرفعه؛ قال:\n\" لا يقطع إلا في ثمن المجن، وثمنه يومئذ دينار \".\nوشريك سيىء الحفظ.\nومن هذه الطرق يتبين أن معاوية بن هشام وشريكا أخطآ في هذا الحديث على أيمن\nالحبشي، فهو إنما حكى فيه الواقع في عهد النبي ﷺ، فصيراه\nعنه من قول النبي ﷺ. ويؤيده ما رواه الطبراني (٨٥٠) من\nطريق محمد بن مصفى: حدثنا معاوية بن حفص عن أبي عوانة عن منصور عن الحكم عن\nعطاء عن أيمن الحبشي قال:\n\" كانت اليد تقطع على عهد رسول الله ﷺ في ثمن المجن \".\nقلت: وهذا علته (محمد بن مصفى) وهو الحمصي؛ صدوق له أوهام؛ كما قال\nالحافظ في \" التقريب \"، وهو أصح من حديث الترجمة.\nعلى أن الحديث شاذ على كل حال، لأنه قد ثبت القطع في ربع دينار قولا وفعلا،\nفي \" الصحيحين \" وغيرهما من حديث عائشة وابن عمر، ومن شاء زيادة تحقيق في\nهذا فليراجع \" التنكيل \" للعلامة اليماني (٢/٩٣ - ١٤٣)، و\" إرواء الغليل \"\n(٨/٦٠ - ٦٢)، و\" الروض النضير \" (٧٨٣) .\n<span data-type=\"title\" id=toc-2209>٢١٩٩ </span>- \" إذا أتى أحدكم أهله، فأراد أن يعود فليغسل فرجه \".\nضعيف\nأخرجه البيهقي (٧/١٩٢) من طريق ليث عن عاصم عن أبي المستهل عن عمر\n﵁ أن نبي الله ﷺ قال: ... فذكره.\nوضعفه البيهقي بقوله:\n\" وليث بن أبي سليم لا يحتج به \".","vol":"5","page":224},{"text":"و(أبو المستهل) لم أجد له ترجمة؛ إلا أن يكون (الكميت بن زيد الأسدي\nالكوفي) الشاعر المشهور، فهذه كنيته، له ترجمة في \" تاريخ ابن عساكر \" (\n١٤/٥٩٥ - ٦٠٣) و\" تاريخ الإسلام \" (٨/٢١٠ - ٢١٣) فإذا كان هو فلم يذكروا له\nرواية عن عمر، وقد ولد بعد وفاته!\nوفي \" المجمع \" (٤/٢٩٥):\n\" رواه أبو يعلى في \" الكبير \"، وفيه ليث بن أبي سليم، وهو مدلس \"!\nكذا قال، وليس من عادته أن يخرج لأبي يعلى في \" المسند الكبير \"، وإنما ذلك\nفي كتابه \" المقصد العلي \"، والحديث فيه (١/٣٤٣/٧٧٧)، مشيرا إلى ذلك بحرف\n(ك) كما هي عادته فيه. وقد أشار الحافظ إلى ما ذكرت أيضا في مقدمة \"\nالمطالب العالية \" (١/٤) . وأيضا فقوله: \" مدلس \" خطأ نبهت عليه مرارا.\nوعزاه في \" الجامع الكبير \" (١/٣١/١) للترمذي أيضا في \" العلل \"، وأطلق\nالعزوإليه في \" الزيادة على الجامع الصغير \"؛ كما في \" الفتح الكبير \" (١/٦٤\n)، فلم يحسن، لأنه يوهم أنه أخرجه في \" السنن \"، ولذلك فقد أضعت وقتا كثيرا\nفي البحث عنه فيه، ولكن سدى!\n<span data-type=\"title\" id=toc-2210>٢٢٠٠ </span>- \" إذا أتى على العبد أربعون سنة يجب عليه أن يخاف الله تعالى ويحذره \".\nموضوع\nرواه الديلمي (١/٨٩) من طريق الذراع بسنده عن إبراهيم بن محمد بن جابر عن\nالأعمش عن إبراهيم عن علقمة عن معاوية بن أبي سفيان: حدثني علي بن أبي طالب\n- وصدق علي - قال: قال رسول الله ﷺ:\nقلت: وهذا موضوع، لوائح الوضع عليه ظاهرة؛ آفته (الذراع) هذا، واسمه","vol":"5","page":225},{"text":"(أحمد بن نصر بن عبد الله) قال الذهبي في \" المغني \":\n\" شيخ بغدادي وضاع مفتر، له جزء مشهور، قال الدارقطني: دجال \".\nوله ترجمة في \" تاريخ بغداد \" (٥/١٨٤)، وقال السيوطي في \" اللألي \" (\n١/١٣٨):\n\" الذارع كذاب \".\nوإبراهيم بن محمد بن جابر؛ لم أعرفه.\n<span data-type=\"title\" id=toc-2211>٢٢٠١ </span>- \" إذا أمنك الرجل على دمه، فلا تقتله \".\nضعيف\nأخرجه البخاري في \" التاريخ \" (٢/١/٢٩٥)، وابن ماجه (٢٦٨٩)، وأحمد (\n٦/٣٩٤) عن عبد الله بن ميسرة أبي ليلى عن أبي عكاشة الهمداني قال: قال رفاعة\nالبجلي:\n\" دخلت على المختار بن أبي عبيد قصره، فسمعته يقول: ما قام جبريل إلا من عندي\nقبل، فهممت أن أضرب عنقه، فذكرت حديثا حدثناه سليمان بن صرد أن النبي\nﷺ كان يقول: ... (فذكره) قال: وكان قد أمنني على دمه،\nفكرهت دمه \".\nقلت: وهذا إسناد ضعيف، عبد الله بن ميسرة ضعيف، ويكنى بغير هذه الكنية\nأيضا.\nوأبو عكاشة مجهول.\nوقد خالفه في إسناده ومتنه عبد الملك بن عمير عن رفاعة بن شداد قال:\nكنت أقوم على رأس المختار، فلما تبينت لي كذباته، هممت - ايم الله - أن أسل\nسيفي، فأضرب عنقه، حتى تذكرت حديثا حدثنيه عمروبن الحمق، قال:","vol":"5","page":226},{"text":"سمعت رسول الله ﷺ يقول:\n\" من أمن رجلا على نفسه، فقلته؛ أعطي لواء الغدر يوم القيامة \".\nوأخرجه محمد وغيره بسند صحيح؛ كما بينته في الكتاب الآخر (٤٤٠) .\n<span data-type=\"title\" id=toc-2212>٢٢٠٢ </span>- \" إذا أحب الله عبدا ابتلاه؛ ليسمع تضرعه \".\nضعيف جدا\nرواه هناد في \" الزهد \" (١/٢٣٩/٤٠٥)، وابن حبان في \" الضعفاء \" (٣/١٢٢)،\nوالديلمي (١/١/٩٠) عن يحيى بن عبيد الله عن أبيه عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا. يحيى بن عبيد الله - وهو ابن موهب التيمي -\nمتروك، وأبو هـ عبيد الله؛ لا يعرف.\nورواه أبو بكر الشافعي في \" مسند موسى بن جعفر بن محمد الهاشمي \" (١/١/٢) عن\nموسى بن إبراهيم: نا موسى بن جعفر بن محمد عن أبيه عن جده مرفوعا به.\nقلت: وهذا إسناد واه جدا.\nموسى بن إبراهيم، وهو المروزي؛ كذبه يحيى، وقال الدارقطني وغيره:\n\" متروك \".\nقلت: وروي الحديث عن أبي أمامة مرفوعا بأتم من هذا، وفيه متروك أيضا، وهو\nمخرج برواية جمع فيما يأتي برقم (٤٩٩٤) .\nلكن الحديث صحيح دون قوله: \" ليسمع تضرعه \"، وهو مخرج في","vol":"5","page":227},{"text":"\" المشكاة \" (١٥٦٦)، و\" الصحيحة \" (١٤٦) .\n<span data-type=\"title\" id=toc-2213>٢٢٠٣ </span>- \" إذا اختلف الناس، فالخير (وفي رواية: فالحق) في مضر) .\nضعيف\nرواه ابن أبي شيبة (١٢/١٩٨)، وعنه ابن أبي عاصم في \" السنة \" (ق ١٤٩/٢)،\nوكذا أبو يعلى في \" مسنده \" (٢٥١٩): حدثنا حميد بن عبد الرحمن عن عبد الله\nابن المؤمل عن عطاء عن ابن عباس رفعه.\nوأخرجه الطبراني في \" المعجم الكبير \" (١١/١٧٨/١١٤١٨) من طريق ابن الأصبهاني\n- وهو ثقة ثبت - عن حميد به؛ إلا أنه قال: عن عبد الله بن المؤمل عن عكرمة\nعن ابن عباس به. فجعل (عكرمة) مكان عطاء. وقال:\n\" عبد الله بن المؤمل عامة أحاديثه الضعف عليه بين \".\nقلت: هذا الاختلاف مما يدل على ضعفه، مع أن أحمد بن رَشَد (١) ساق له الذهبي خبرا\nفي ذكر بني العباس، وقال:\n\" باطل اختلقه أحمد بن رشد \".\nوقال في عبد الله بن المؤمل: \" ضعفوه \".\nوله متابع، أخرجه تمام الرازي في \" مسند المقلين \" (رقم ١٣) عن محمد بن\nالفضل عن نصر بن سيار عن عكرمة به.\n_________\n(١) بفتحتين كما في \" التبصير \".","vol":"5","page":228},{"text":"قلت: وهذا إسناد ضعيف جدا، محمد بن الفضل، وهو ابن عطية، كذبوه. ونصر\nابن سيار - وهو أمير خراسان - مجهول الحال في الرواية.\n(تنبيه) وقع هذا الحديث في \" المطالب العالية \" (٤/١٤٥) معزوا لأبي داود!\nوهو خطأ ظاهر، فليس هو في (أبي داود)، ولا \" المطالب \" من شأنه أن يعزو\nلـ (السنن)، فمن الغريب أن يخفى هذا على المعلق على \" مسند أبي يعلى \"\nفينقله ويقره، مع أن الشيخ الأعظمي قد نبه في تعليقه على \" المطالب \" أنه من\nتحريفات الناسخين.\n<span data-type=\"title\" id=toc-2214>٢٢٠٤ </span>- \" إذا اختلف الزمان، واختلفت الأهو اء، فعليك بدين الأعرابي \".\nموضوع\nرواه الديلمي (١/١/١٥٩) عن محمد بن الحارث: حدثنا ابن البيلماني عن أبيه عن\nابن عمر مرفوعا.\nقلت: وهذا موضوع، المتهم به ابن البيلماني؛ واسمه محمد بن عبد الرحمن\nالبيلماني. ومحمد بن الحارث ضعيف أيضا، لكن الآفة من شيخه، كما سبق بيانه\nبرقم (٥٤) بلفظ آخر قريب من هذا، وذكرت هناك من قال بوضعه من العلماء.","vol":"5","page":229},{"text":"<span data-type=\"title\" id=toc-2215>٢٢٠٥ </span>- \" إذا اجتمع العالم والعابد على الصراط، قيل للعابد: ادخل الجنة وتنعم\nبعبادتك قبل العالم، وقيل للعالم: ههنا فاشفع لمن أحببت، فإنك لا تشفع لأحد\nإلا شفعت، فقام مقام الأنبياء \".\nمنكر\nرواه الديلمي في \" مسند الفردوس \" (١/١/١٥٨ - ١٥٩ - مختصره) عن حمزة بن\nعبيد الله الثقفي: حدثنا عثمان بن موسى: حدثنا أبو عمر","vol":"5","page":229},{"text":"القرشي - قاضي البصرة\n-: حدثنا عطاء بن أبي رباح عن ابن عباس مرفوعا به.\nإسناده ضعيف، أبو عمر القرشي لم أعرفه، وعثمان بن موسى الظاهر أنه الذي في\n\" الميزان \":\n\" عثمان بن موسى المزني عن عطاء؛ له حديث منكر، وقد حدث عنه عبد الرحمن بن\nمهدي \".\nوبه أعله المناوي، وقال:\n\" رمز المؤلف لضعفه \".\nوحمزة بن عبيد الله الثقفي، لا يعرف، والظاهر أنه الذي في \" الجرح\nوالتعديل \" (١/٢/٣١٢):\n\" حمزة بن عبد الله بن أبي تيماء الثقفي، روى عن ...، روى عنه عبد الملك بن\nأبي زهير بن عبد الرحمن \".\nولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2216>٢٢٠٦ </span>- \" إذا أذن المؤذن يوم الجمعة حرم العمل \".\nموضوع\nرواه الديلمي (١/١/١٥٥) عن سعيد بن ميسرة عن أنس مرفوعا.\nقلت: وهذا إسناد موضوع، سعيد بن ميسرة قال في \" الميزان \":\n\" قال البخاري: منكر الحديث. وقال ابن حبان: يروي الموضوعات. وقال الحاكم\n: روى عن أنس موضوعات، وكذبه يحيى القطان \".\nقلت: ويغني عن هذا الحديث قوله الله ﵎: \" يا أيها الذين آمنوا\nإذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله وذروا البيع.. \" الآية.","vol":"5","page":230},{"text":"وقد اختلفوا في الأذان المحرم للعمل: أهو الأول أم الآخر؟ والصواب أنه الذي\nيكون والإمام على المنبر، لأنه لم يكن غيره في زمن النبي ﷺ\n، فكيف يصح حمل الآية على الأذان الذي لم يكن ولم يوجد إلا بعد وفاته صلى الله\nعليه وسلم، وقد بسطت القول في ذلك في رسالتي: \" الأجوبة النافعة \"، فراجعها.\n<span data-type=\"title\" id=toc-2217>٢٢٠٧ </span>- \" إذا أذن في قرية آمنها الله من عذابه ذلك اليوم \".\nضعيف\nرواه الطبراني (رقم ٧٤٦)، وفي الصغير (رقم ٤٩٩)، وفي \" الأوسط \" (٥٤/٢\n)، وأبو موسى المديني في \" اللطائف \" (٤٠/٢) عن بكر بن محمد القرشي: حدثنا\nعبد الرحمن بن سعد بن عمار بن سعد عن صفوان بن سليم عن أنس بن مالك مرفوعا\n. وقال الطبراني:\n\" لم يروه عن صفوان إلا عبد الرحمن، تفرد به بكر أبو همام \".\nقلت: ولم أجد من ترجمه، وشيخه عبد الرحمن بن سعد ضعيف، كما في \" التقريب \"\n، وبه أعله الهيثمي (١/٣٢٨)، ومع ذلك سكت عن الحديث في \" التلخيص \"\n(١/٢٠٨) .\nوخالفه عبد الرزاق، فقال في \" المصنف \" (١/٤٨١/١٨٧٣): عن صفوان بن سليم عن\nمحمد بن يوسف بن عبد الله بن سلام عن عبد الله بن سلام قال:\n\" ما أذن في قوم بليل إلا أمنوا العذاب حتى يصبحوا، ولا نهارا إلا أمنوا\nالعذاب حتى يمسوا \".\nقلت: وهذا موقوف ضعيف؛ محمد بن يوسف لا يتابع على حديثه؛ كما قال البخاري،\nوليس له رواية عن جده.","vol":"5","page":231},{"text":"ورفعه حبان بن أغلب بن تميم عن أبيه بسنده عن معقل بن يسار مرفوعا.\nأخرجه الطبراني (٢٠/٢١٥/٤٩٨) .\nوحبان بن أغلب ضعيف، وأبو هـ أشد ضعفا. قال البخاري:\n\" منكر الحديث \".\n<span data-type=\"title\" id=toc-2218>٢٢٠٨ </span>- \" إذا أحب الله عبدا؛ قذف حبه في قلوب الملائكة، وإذا أبغض الله عبدا؛ قذف\nفي قلوب الملائكة، ثم يقذفه في قلوب الآدميين \".\nضعيف جدا\nأخرجه أبو نعيم في \" الحلية \" (٣/٧٧) عن معمر بن سهل قال: حدثنا يوسف بن\nعطية قال: حدثنا مطر الوراق عن أنس ﵁ أن النبي صلى الله عليه\nوسلم قال: فذكره، وقال:\n\" هذا حديث صحيح ثابت من حديث أبي صالح عن أبي هريرة، غريب من حديث مطر وأنس\n، لم نكتبه إلا من حديث معمر عن يوسف \".\nقلت: ويوسف بن عطية متروك، ومطر الوراق فيه ضعف، وروايته عن أنس مرسلة؛\nلم يسمع منه؛ كما قال أبو زرعة. ومعمر بن سهل لم أجد من ترجمه، فالإسناد\nضعيف جدا، مع نكارة في متنه كما يأتي.\nوأما حديث أبي صالح الذي أشار إليه أبو نعيم، فهو صحيح، وهو بمعنى هذا،\nلكن ليس فيه ذكر قلوب الملائكة، ومن أجل هذه الزيادة خرجته هنا، وهو من\nرواية سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا نحوه.\nأخرجه مالك (٢/٩٥٣/١٥)، ومسلم (٨/٤٠ - ٤١)، والترمذي","vol":"5","page":232},{"text":"(٢/١٩٨)،\nوأحمد (٢/٢٦٧ و٣٤١ و٤١٣ و٥٠٩) من طرق عنه. ولفظ الترمذي:\n\" إذا أحب الله عبدا، نادى جبريل: إني قد أحببت فلانا، فأحبه، قال فينادي\nفي السماء، ثم تنزل له المحبة في أهل الأرض، فذلك قول الله: \" إن الذين\nآمنوا وعملوا الصالحات سيجعل لهم الرحمن ودا \"، وإذا أبغض الله عبدا نادى\nجبريل: إني قد أبغضت فلانا، فينادي في السماء، ثم تنزل له البغضاء في الأرض\n\".\nوإسناده هكذا: حدثنا قتيبة: حدثنا عبد العزيز بن محمد عن سهيل بن أبي صالح.\nوقال:\n\" حسن صحيح \".\nوقد أخرج مسلم إسنادها، ولم يسق اللفظ، وذكر له الحافظ في \" الفتح \" (\n١٠/٣٨٦) شاهدا من حديث ثوبان عند الطبراني.\nوللحديث طريق أخرى عند البخاري (٦/٢٢٠ و١٠/٣٨٥ - ٣٨٦ و١٣/٣٨٧)، وأحمد (\n٢/٥١٤) عن نافع عن أبي هريرة به دون قضية البغض. وهو رواية مالك.\nوالحديث رواه أبو مسعود الزجاج عن معمر عن سهيل بن أبي صالح به، دون ذكر\nالآية وما بعدها، وزاد:\n\" فعند ذلك يلقى عليه القبول في الأرض، ويوضع على الماء، يشربه البر\nوالفاجر، فيحبه البر والفاجر، وإذا أبغض عبدا، فمثل ذلك \".\nأخرجه ابن جميع في \" معجمه \" (٣٢٧) .","vol":"5","page":233},{"text":"قلت: ذكر الماء والبر والفاجر منكر، لعدم وروده في شيء من الطرق المشار\nإليها عن سهيل، ومنها طريق معمر عند عبد الرزاق (١٠/٤٥٠/١٩٦٧٣)، وعنه\nأحمد (٢/٢٦٧) بلفظ:\n\" إذا أحب الله عبدا دعا جبريل ﵇، فقال: إني قد أحببت فلانا فأحبه\n، فيحبه جبريل، قال: ثم ينادي في السماء، إن الله قد أحب فلانا فأحبوه،\nفيحبونه. قال: ثم يضع الله له القبول في الأرض، فإذا أبغض؛ فمثل ذلك \".\nقلت: وعلة تلك الزيادة أبو مسعود الزجاج واسمه عبد الرحمن بن الحسن؛ قال\nأبو حاتم:\n\" لا يحتج به \".\n<span data-type=\"title\" id=toc-2219>٢٢٠٩ </span>- \" إذا اختلف الناس، كان ابن سمية مع الحق \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١٠٠٧١) من طريق ضرار بن صرد: نا علي\nبن هاشم عن عمار الدهني عن سالم بن أبي الجعد عن علقمة عن عبد الله عن\nالنبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدا، رجاله ثقات؛ غير ضرار بن صرد، أورده الذهبي في\n\" الضعفاء \"، وقال:\n\" قال النسائي وغيره: متروك \".\nوقد خولف في إسناده، فرواه معاوية بن هشام عن عمار بن رزيق عن عمار الدهني عن\nسالم بن أبي الجعد عن عبد الله به، ولم يذكر علقمة.\nأخرجه الطبراني أيضا عقبه؛ كأنه يشير إلى تخطئة ضرار في إسناده، وإلى","vol":"5","page":234},{"text":"إعلال الحديث بالانقطاع؛ فإن سالما لم يلق ابن مسعود؛ كما قال علي بن المديني.\nورجال الإسناد الثاني موثقون من رجال مسلم.\nوالحديث قال الهيثمي (٧/٢٤٣):\n\" رواه الطبراني، وفيه ضرار بن صرد، وهو ضعيف \".\nوكأنه لم ينتبه للطريق الأخرى. والمعصوم من عصمه الله.\nثم وجدت لمعاوية بن هشام متابعا، أخرجه البيهقي في \" دلائل النبوة \" (٦/٤٢٢)\nمن طريق أبي الجواب: حدثنا عمار بن رزيق به.\nوأبو الجواب - اسمه الأحوص بن جواب الكوفي - ثقة من رجال مسلم.\nوأما قول الدكتور القلعجي في تعليقه على \" الدلائل \":\n\" أخرجه الحاكم في \" المستدرك \" (٣: ٣٩١) من طريق أبي البختري وصححه،\nووافقه الذهبي \"!\nقلت: ففي هذا التخريج أمور تدل على جهل بهذا العلم، وافتئات عليه؛ أذكر\nبعضها:\n١ - من الواضح أن ضمير قوله: \" أخرجه \" إنما يعود إلى حديث عبد الله - وهو\nابن مسعود - فماذا يقول القارىء إذا كان الحديث الذي رواه الحاكم في الموضع\nالذي أشار إليه الدكتور ليس من رواية ابن مسعود، وإنما هو عن حذيفة!\n٢ - ما فائدة قوله: \" من طريق أبي البختري \"، وليس له ذكر في حديث ابن مسعود\nعند البيهقي، فإنه لا يقال مثله في فن التخريج إلا إذا كان الرجل في طريق\nالحديث المخرج! وإلا كان الكلام لغوا، لا معنى له! ولوأنه قال: \" من\nحديث حذيفة \"، لكان أقرب إلى الصواب، وكان مفيدا.","vol":"5","page":235},{"text":"٣ - إن تخريجه يشعر أن الحاكم رواه مرفوعا، وليس كذلك؛ فإنه أخرجه من طريق\nمسلم الأعور عن حبة العرني قال:\nدخلنا مع أبي مسعود الأنصاري على حذيفة أسأله عن الفتن، فقال:\nدوروا مع كتاب الله حيث ما دار، وانظروا الفئة التي فيها ابن سمية، فاتبعوها\n، فإنه يدور مع كتاب الله حيثما دار. فقلنا له: ومن ابن سمية؟ قال: عمار،\nسمعت رسول الله ﷺ يقول له:\n\" لن تموت حتى تقتلك الفئة الباغية، تشرب شربة ضياح (١) تكن آخر رزقك من\nالدنيا \".\nقلت: فهذا كما ترى موقوف من كلام حذيفة ﵁، وشتان بينه وبين حديث\nالترجمة الذي عزاه الدكتور للحاكم! !\n٤ - لقد أقر الحاكم والذهبي على تصحيحهما، وهو يرى بعينه أن فوق أبي البختري\nمسلم الأعور، وهو ضعيف جدا، لكن الظاهر أنه لم يعرفه، لأنه وقع في \"\nالمستدرك \": \" مسلم بن عبد الله الأعور \"، وإنما هو مسلم أبو عبد الله\nالأعور، واسم أبيه كيسان، وله ترجمة سيئة في \" الضعفاء \" للعقيلي الذي زعم\nالدكتور أنه \" حققه ووثقه \"! ومما جاء فيه (٤/١٥٤):\n\" عن عمروبن علي قال: كان يحيى وعبد الرحمن لا يحدثان عن مسلم الأعور، وهو\nمسلم أبو عبد الله، وكان شعبة وسفيان يحدثان عنه، وهو منكر الحديث جدا \".\n_________\n(١) بالفتح: اللبن الخائر يصب فيه الماء ثم يخلط. نهاية. والحديث قد صح نحوه من طريق أخرى، وهو مخرج في \" الصحيحة \" (٣٢١٧) . اهـ.","vol":"5","page":236},{"text":"ثم ذكر نحوه عن البخاري وغيره، ولذلك قال الذهبي نفسه في \" الضعفاء \": \"\nتركوه \".\nومثل هذا التخريج وغيره يدل دلالة واضحة على أن الدكتور ليس أهلا للتخريج؛\nبله التحقيق، وراجع على سبيل المثال تنبيهي في آخر الحديث المتقدم برقم (\n١٣٤١) تجد فيه أنه نسب إلى الذهبي تصحيحه إياه بعد تصحيح الحاكم، والذهبي قد\nرد تصحيح الحاكم في نفس الجزء والصفحة التي نسب ذلك فيها إليه! !\n<span data-type=\"title\" id=toc-2220>٢٢١٠ </span>- \" إذا أدركتكم الصلاة وأنتم في مراح الغنم؛ فصلوا فيها فإنها سكينة وبركة،\nوإذا أدركتكم الصلاة وأنتم في أعطان الإبل؛ فاخرجوا منها، فصلوا، فإنها جن\n، من جن خلقت، ألا ترى أنها إذا نفرت كيف تشمخ بأنفها؟ ! \".\nضعيف جدا\nأخرجه الشافعي (١/٦٣)، ومن طريقه البيهقي (٢/٤٤٩)، والبغوي (٥٠٤):\nأبنا إبراهيم بن محمد عن عبيد الله بن طلحة بن كريز عن الحسن عن عبد الله بن\nمغفل عن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدا: الحسن - وهو البصري - مدلس، وقد عنعنه.\nوإبراهيم بن محمد - وهو ابن أبي يحيى الأسلمي - متروك.\nلكنه قد توبع فأخرجه أحمد (٥/٥٥) من طريق ابن إسحاق: حدثني عبيد الله بن\nطلحة بن عبيد الله بن كريز به، ولفظه:","vol":"5","page":237},{"text":"\" لا تصلوا في عطن الإبل؛ فإنها من الجن خلقت، ألا ترون عيونها وهبابها إذا\nنفرت؟ وصلوا في مراح الغنم، فإنها هي أقرب من الرحمة \".\nوابن إسحاق ثقة إذا صرح بالتحديث، فبرئت عهدة إبراهيم منه، ولم يبق إلا\nتدليس الحسن، وقد أخرجه أحمد (٤/٨٦ و٥/٥٤ و٥٥ و٥٦ و٥٧) من طوق أخرى عن\nالحسن به مختصرا بلفظ:\n\" صلوا في مرابض الغنم، ولا تصلوا في أعطان الإبل، فإنها خلقت من الشياطين \".\nوأخرجه ابن حبان أيضا (١٧٠٢)، وابن ماجه (٧٦٩) .\nوهو بهذا اللفظ صحيح، له شاهد من حديث البراء مخرج في \" صحيح أبي داود \" رقم\n(١٧٧) .\n(تنبيه): أورد السيوطي الحديث في \" الزيادة على الجامع الصغير \" (٦٢/١)\nبلفظ:\n\" إن لم تجدوا إلا مرابض الغنم وأعطان الإبل؛ فصلوا في مرابض الغنم، ولا\nتصلوا في أعطان الإبل، فإنها خلقت من الشياطين \". وقال:\n\" رواه ابن ماجه عن أبي هريرة \".\nفاعلم أن حديث أبي هريرة عند ابن ماجه (٧٦٨) ليس فيه الجملة الأخيرة: \"\nفإنها خلقت من الشياطين \". وغنما هي عنده في حديث عبد الله بن مغفل كما تقدم\n، وهو عنده عقب حديث أبي هريرة، فكأن السيوطي دخل عليه حديث في حديث.","vol":"5","page":238},{"text":"<span data-type=\"title\" id=toc-2221>٢٢١١ </span>- \" إذا ادعت الرمأة طلاق زوجها، فجاءت على ذلك بشاهد عدل، استحلف زوجها، فإن\nحلف بطلت شهادة الشاهد، وإن نكل، فنكوله بمنزلة شاهد آخر، وجاز طلاقه \".\nضعيف\nأخرجه ابن ماجه (١/٦٢٨)، وابن أبي حاتم في \" العلل \" (١/٤٣٢)، والخطيب\n(٢/٤٥) من طريق زهير بن محمد عن ابن جريج عن عمروبن شعيب عن أبيه عن جده\nعن النبي ﷺ قال: ... فذكره. وقال ابن أبي حاتم:\n\" سألت أبي عنه؟ فقال: حديث منكر \".\nقلت: وعلته زهير بن محمد، وهو الخراساني؛ ضعيف من قبل حفظه؛ كما تقدم\nمرارا، فقول البوصيري في \" الزوائد \" (ق ١٢٧/٢):\n\" هذا إسناد حسن، رجاله ثقات \".\nفهو مردود؛ لا سيما وفيه أيضا عنعنة ابن جريج!","vol":"5","page":239},{"text":"<span data-type=\"title\" id=toc-2222>٢٢١٢ </span>- \" إذا ادهن أحدكم؛ فليبدأ بحاجبيه، فإنه يذهب بالصداع \".\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (١٧١) عن بقية بن الوليد عن أبي\nنبيه النميري عن خليد بن دعلج عن قتادة بن دعامة قال: قال رسول الله\nﷺ:.. فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله مسلسل بالعلل:\nالأولى: ضعف خليد بن دعلج، قال الحافظ: ضعيف.","vol":"5","page":239},{"text":"الثانية: أبو نبيه النميري؛ لم أجد له ترجمة، فالظاهر أنه من مشايخ بقية\nالمجهولين.\nالثالثة: بقية؛ مدلس، وقد عنعنه.\nوقد وصله الديلمي في \" مسند الفردوس \" عن قتادة عن أنس كما في \" الجامع \"،\nقال شارحه المناوي:\n\" قال في الأصل (يعني الجامع الكبير): \" وسنده ضعيف \"؛ لأن فيه بقية،\nوالكلام فيه معروف، وخليد بن دعلج ضعفه أحمد والدارقطني ثم الذهبي \".\nقلت: هو في \" مسند الديلمي \" (١/٨٠/٢) من طريق ابن السني، فذكر أنس فيه خطأ\nمن بعض من دون ابن السني عنه. والله أعلم.\n<span data-type=\"title\" id=toc-2223>٢٢١٣ </span>- \" إذا أخذ المؤذن في أذانه، وضع الرب يده فوق رأسه، فلا يزال كذلك حتى يفرغ\nمن أذانه، وإنه ليغفر له مد صوته، فإذا فرغ قال الرب ﷿: صدقت عبدي،\nوشهدت بشهادة الحق، فأبشر \".\nموضوع\nرواه أبو نعيم في \" تاريخ أصبهان \" من طريق محمد بن يعلى عن عمر بن صبح عن\nمقاتل بن حيان عن زيد العمي عن أنس بن مالك قال: قال رسول الله صلى الله\nعليه وسلم: ... فذكره.\nذكره السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٠٣)، وقال:\n\" عمر بن صبح يضع الحديث، وزيد العمي ضعيف \".\nقلت: ثم غفل السيوطي عن هذا، فأورد الحديث في \" الجامع الصغير \" من رواية\nالحاكم في \" التاريخ \" والديلمي في \" مسند الفردوس \"! وقال المناوي:","vol":"5","page":240},{"text":"\" ورواه أيضا أبو الشيخ في \" الثواب \"، ومن طريقه وعنه أورده الديلمي مصرحا\n، فلوعزاه له كان أولى. ثم إنه رمز لضعفه، وسببه أن فيه محمد بن يعلى\nالسلمي، ضعفه الذهبي وغيره \".\nقلت: بل كان الأولى؛ بل الواجب حذفه من الكتاب، لتفرد ذاك الوضاع به،\nوالعجب من المناوي كيف خفي عليه حاله، ولم يتنبه لضعف زيد العمي أيضا.\nوفاته هو والسيوطي أن (محمد بن يعلى) - وهو الملقب بـ (زنبور) - ضعيف\nجدا، قال البخاري:\n\" ذاهب الحديث \".\n(تنبيه): \" تاريخ أصبهان \" المذكور ما أظنه إلا أنه \" أخبار أصبهان \"\nالمطبوع في (ليدن)، ولم أجد الحديث فيه، وإنما فيه حديث آخر عن أبي هريرة\nمرفوعا نحوه بلفظ:\n\" إذا أذن المؤذن لوقته، ولم يأخذ عليه أجرته؛ وضع الله ﷿ يده على أم\nرأسه تعجبا من أذانه.. \" الحديث.\nأخرجه (٢/٣٣٦) في ترجمة (واصل بن فضلان الشيرازي)، ولم يذكر فيه جرحا\nولا تعديلا. ولا رأيته عند غيره. وشيخه وشيخ شيخه لم أعرفهما أيضا.\nنعم؛ إنما صح من الحديث جملة المغفرة، فقد جاءت في أحاديث، فانظر \" المشكاة\n\" (٦٦٧)، و\" صحيح الترغيب \" (١/١٧٠/٢٢٦ و٢٢٧) .\n<span data-type=\"title\" id=toc-2224>٢٢١٤ </span>- \" إذا أراد أحد منكم سفرا؛ فليسلم على إخوانه، فإنهم يزيدونه بدعائهم إلى\nدعائه خيرا \".\nموضوع\nرواه الطبراني في \" الأوسط \" (٢٨٦٣)، وأبو يعلى (١٢/","vol":"5","page":241},{"text":"٦٦٨٦)، والسلمي في \" آداب الصحبة \" (١٥١/٢) عن عمروبن الحصين العقيلي: حدثنا يحيى بن العلاء\nالرازي البجلي: حدثنا سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا.\nوقال الطبراني:\n\" لم يروه عن سهيل إلا يحيى، تفرد به عمرو\".\nقلت: وهو متهم بالوضع، ومثله شيخه يحيى بن العلاء، فأحدهما هو الذي افتعله.\n<span data-type=\"title\" id=toc-2225>٢٢١٥ </span>- \" إذا أراد الله إنفاذ قضائه وقدره؛ سلب ذوي العقول عقولهم حتى ينفذ فيهم قضاءه وقدره \".\nضعيف\nرواه الخطيب (١٤/٩٩)، والديلمي (١/١/١٠٠)؛ كلاهما عن أبي نعيم، وهذا\nفي \" أخبار أصبهان \" (٢/٣٣٢): حدثنا أبو عمر لاحق بن الحسين بن عمران بن أبي\nالورد البغدادي قدم علينا: [حدثنا] أبو سعيد محمد بن عبد الحكيم الطائفي -\nبها -: حدثنا محمد بن طلحة بن محمد بن مسلم الطائفي: حدثنا سعيد بن سماك بن\nحرب عن عكرمة عن ابن عباس مرفوعا. قال: وفي رواية علي: فإذا مضى [أمره\n] رد إليهم عقولهم، ووقعت الندامة.\nبيض له الحافظ في \" مختصره \".\nقلت أورده الخطيب في ترجمة لاحق هذا، وقال فيه:\n\" روى عن خلق لا يحصون أحاديث مناكير وأباطيل، قال أبو سعد الإدريسي: كان\nكذابا أفاكا يضع الحديث على الثقات.... ووضع نسخا لأناس لا تعرف أساميهم في\nجملة رواة الحديث، مثل طرغال، وطريال، وكركدن،","vol":"5","page":242},{"text":"وشعبوب ... ولا نعلم\nرأينا في عصرنا مثله في الكذب والوقاحة، مع قلة الدراية \".\nواتهمه غير ما واحد بالوضع والكذب، فهو آفة هذا الحديث.\nوأعله المناوي بعلة أخرى دون هذه، فقال:\n\" وفيه سعيد بن سماك بن حرب؛ متروك كذاب، فكان الأولى حذفه من الكتاب. وفي\n\" الميزان \": خبر منكر \".\nقلت: لم أر أحدا من الأئمة رماه بالكذب، وكل ما جرح به إنما هو قول أبي حاتم\nفيه: \" متروك الحديث \".\nرواه ابنه (٢/١/٣٢)، ولم يزد الذهبي في ترجمته عليه شيئا، وأما الحافظ\nفزاد:\n\" وذكره ابن حبان في (الثقات) ... \".\nفإلحاق التهمة بلا حق أولى؛ كما لا يخفى على أولي النهى.\nوما نقله المناوي عن الذهبي من قوله: \" خبر منكر \"؛ إنما قاله في ترجمة راو\nآخر؛ روى هذا الحديث من طريق أخرى عن ابن عمر مرفوعا به. رواه القضاعي في \"\nمسند الشهاب \" (١٤٠٨) من طريق محمد بن محمد بن سعيد المؤدب: حدثنا محمد بن\nمحمد البصري قال: نا أحمد بن محمد الهزاني قال: نا الرياشي قال: نا الأصمعي\nقال: نا أبو عمروبن العلاء عن مجاهد عن ابن عمر مرفوعا.\nوهذا سند ضعيف؛ قال الذهبي في ترجمة المؤدب:","vol":"5","page":243},{"text":"\" لا أعرفه، وأتى بخبر منكر \".\nثم ساق له هذا الحديث، ثم قال:\n\" فالآفة المؤدب أوشيخه \".\n<span data-type=\"title\" id=toc-2226>٢٢١٦ </span>- \" نية المؤمن خير من عمله، وعمل المنافق خير من نيته، وكل يعمل على نيته،\nفإذا عمل المؤمن عملا؛ ثار في قلبه نور \".\nضعيف\nرواه الطبراني في \" الكبير \": حدثنا الحسين بن إسحاق التستري: حدثنا إبراهيم\nابن المستمر العروقي: حدثنا حاتم بن عباد الجرشي: حدثنا يحيى بن قيس الكندي\nعن أبي حازم عن سهل بن سعد قال: قال رسول الله ﷺ:..\nكذا وجدته في نسخة مخطوطة في المكتبة الظاهرية (مجموع ٦/١٦/١ - ٢) ناقصة من\nأولها وآخرها، فلم أدر صاحبها ولا كاتبها، ينقل فيها عن \" المستدرك \"\nو\" معجم الطبراني الكبير \".\nثم طبع مجلده فرأيته فيه (٦/٥٩٤٢)، ومن طريقه أخرجه أبو نعيم في \" الحلية \"\n(٣/٢٥٥)، وقال:\n\" غريب، لم نكتبه إلا من هذا الوجه \".\nقلت: وهذا سند ضعيف، يحيى بن قيس الكندي أورده ابن أبي حاتم (٤/٢/١٨٢)،\nولم يذكر فيه جرحا ولا تعديلا، وقال الحافظ في \" التقريب \":\n\" مستور \".\nوحاتم بن عباد لم أجد له ترجمة، وبه فقط أعله الهيثمي (١/٦١ و١٠٩) ! لكنه\nزاد في الموضع الثاني: \" وبقية رجاله ثقات \"! ونقل المناوي عن العراقي أنه\nضعفه من طريقه.","vol":"5","page":244},{"text":"وأخرجه الخطيب في \" التاريخ \" (٩/٢٣٧) من طريق سليمان النخعي عن أبي حازم به\nدون قوله: \" فإذا عمل ... \".\nوسليمان النخعي؛ هو ابن عمرو، وكان من أكذب الناس كما قال أحمد.\nوالجملة الأولى منه أخرجها البيهقي في \" شعب الإيمان \" (٥/٣٤٣ ط) قال:\nأخبرنا علي بن أحمد بن عبدان: أنا أحمد بن عبيد الصفار عن ثابت عن أنس مرفوعا\nبه.\nهكذا وقع إسناده في المطبوعة، وكذا في بعض المصورات. وظاهر جدا أن فيه سقطا\n، وقال البيهقي عقبه:\n\" هذا إسناد ضعيف \".\n<span data-type=\"title\" id=toc-2227>٢٢١٧ </span>- \" إن مت مت شهيدا، أوقال: من أهل الجنة. قاله لمن أوصاه إذا أخذ مضجعه أن\nيقرأ سورة الحشر \".\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٧١٢) من طريق يزيد الرقاشي عن\nأنس بن مالك ﵁:\n\" أن رسول الله ﷺ أوصى رجلا إذا أخذ مضجعه أن يقرأ سورة الحشر\n، وقال: ... \" فذكره.\nقلت: وهذا إسناد ضعيف، يزيد - وهو ابن أبان الرقاشي - ضعيف.","vol":"5","page":245},{"text":"<span data-type=\"title\" id=toc-2228>٢٢١٨ </span>- \" إذا أراد الله أن يخلق خلقا للخلافة، مسح على ناصيته بيمينه \".\nموضوع\nأخرجه العقيلي في \" الضعفاء \" (ص ٤١٧)، وابن عدي في","vol":"5","page":245},{"text":"\" الكامل \" (ق ٣٨٧/٢)\n، والخطيب في \" التاريخ \" (١٠/١٤٧)، وعنه وعن غيره الديلمي في \" مسند\nالفردوس \" (١/١/٩٩) عن مصعب بن عبد الله النوفلي عن ابن أبي ذئب عن صالح مولى\nالتوأمة عن أبي هريرة قال: قال رسول الله ﷺ:.. فذكره.\nوقال العقيلي:\n\" مصعب مجهول بالنقل، حديثه - يعني هذا - غير محفوظ، ولا يتابع عليه \".\nوقال ابن عدي:\n\" وهذا حديث منكر بهذا الإسناد، والبلاء فيه من مصعب بن عبد الله النوفلي\nهذا، ولا أعلم له شيئا آخر \".\nوأخرجه الخطيب (٢/١٥٠)، وعنه الديلمي من طريق أبي شاكر مسرة بن عبد الله\nمولى المتوكل على الله (بإسناده) عن إبراهيم بن جعفر الأنصاري - المعروف\nبالراهب - عن أنس بن مالك قال: قال رسول الله ﷺ:.. فذكره.\nوقال الخطيب:\n\" مسرة بن عبد الله ذاهب الحديث \".\nوقال في ترجمته من \" التاريخ \" (١٣/٢٧١):\n\" وكان غير ثقة \"، ثم ساق له حديثا آخر، وقال:\n\" هذا كذب موضوع، وإسناده كلهم ثقات أئمة؛ سوى مسرة، والحمل عليه فيه،\nعلى أنه ذكر سماعه من أبي زرعة بعد موته بأربع سنين! \".\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من هذين الوجهين، فتعقبه المناوي\nبأن الحاكم أخرجه من طريق ابن عباس بلفظ: \" إن الله.... \". قال الحاكم:","vol":"5","page":246},{"text":"\" رواته هاشميون \".\nقال ابن حجر في \" الأطراف \":\n\" إلا أن شيخ الحاكم ضعيف، وهو من الحفاظ \".\nقلت: الآفة ممن فوقه من الوضاعين؛ كما سبق تحقيقه برقم (٨٠٦) .\nثم وجدت له طريقا أخرى، فقال المحاملي في \" الأمالي \" (٤/٤٨/٢):\nحدثنا عبد الله بن شبيب: قال: حدثني ذؤيب بن عمامة قال: حدثني موسى بن شيبة\nالأنصاري قال: حدثني سليمان بن معقل بن عبد الله بن كعب بن مالك عن أبيه عن\nجده عن كعب بن مالك قال: قال رسول الله ﷺ:\n\" ما استخلف الله ﷿ خليفة حتى يمسح الله ناصيته بيمينه \".\nقلت: وهذا إسناد ضعيف جدا؛ مسلسل بالعلل!\nالأولى: سليمان بن معقل هذا؛ لم أجد له ترجمة.\nالثانية: موسى بن شيبة الأنصاري؛ قال أحمد:\n\" أحاديثه مناكير \"، وقال أبو حاتم:\n\" صالح الحديث \".\nالثالثة: ذؤيب بن عمامة؛ قال الذهبي:\n\" ضعيف، ولم يهدر \".\nالرابعة: عبد الله بن شبيب؛ قال الذهبي:\n\" إخباري علامة، لكنه واه، قال أبو أحمد الحاكم: ذاهب الحديث \".\nقلت: فلعله هو آفة الحديث.","vol":"5","page":247},{"text":"<span data-type=\"title\" id=toc-2229>٢٢١٩ </span>- \" إذا أديت زكاة مالك، فقد أذهبت عنك شره \".\nضعيف\nأخرجه ابن خزيمة في \" صحيحه \" (١/٢٤٩/٢)، والحاكم (١/٣٩٠)، والخطيب في\n\" تاريخ بغداد \" (٥/١٠٦) عن عبد الله بن وهب: أخبرني ابن جريج عن أبي الزبير\nعن جابر بن عبد الله عن النبي ﷺ قال:.. فذكره. وقال\nالحاكم:\n\" صحيح على شرط مسلم \". ووافقه الذهبي.\nقلت أما أنه على شرط مسلم؛ فنعم، وأما أنه صحيح؛ ففيه نظر، لأن أبا الزبير\nوابن جريج مدلسان، وقد عنعناه، وقد قال الذهبي في ترجمة الأول منهما:\n\" وفي \" صحيح مسلم \" عدة أحاديث لم يوضح فيها أبو الزبير السماع عن جابر،\nولا هي من طريق الليث عنه، ففي القلب منها شيء \".\nثم ذكر من ذلك أمثلة، فما بالك وهذا الحديث ليس في \" صحيح مسلم \"، ففي القلب\nمنه ما فيه؛ لا سيما وقد صح عن أبي الزبير موقوفا على جابر، فقال ابن أبي\nشيبة في \" المصنف \" (٢/١٨٦/٢):\n\" أبو داود الطيالسي عن هشام الدستوائي عن أبي الزبير عن جابر به موقوفا \".\nثم وجدت للحديث شاهدا من رواية أبي هريرة بسند حسن، ومن أجله كنت أوردته في \"\nصحيح الترغيب \" (٨ - صدقات)، فهو به قوي، وينقل إلى \" الصحيحة \".","vol":"5","page":248},{"text":"<span data-type=\"title\" id=toc-2230>٢٢٢٠ </span>- \" إذا أراد الله بعبد خيرا؛ فقهه في الدين؛ وبصره عيوب خلقه؛ وزهده في\nالدنيا \".\nضعيف جدا\nرواه أبو بكر الشافعي في \" مسند موسى بن جعفر بن محمد الهاشمي \" (ق ٧٣/١) عن\nموسى بن إبراهيم: نا موسى بن جعفر عن جعفر بن محمد عن أبيه عن جده مرفوعا.","vol":"5","page":248},{"text":"قلت: وهذا إسناد ضعيف جدا، موسى بن إبراهيم؛ هو المروزي؛ متروك كما تقدم\nمرارا.\nوالحديث أورده السيوطي من تخريج البيهقي في \" الشعب \" عن أنس، وعن محمد بن\nكعب القرظي مرسلا.\nقلت: لم أره في \" الشعب \" (٧/٣٤٧/١٠٥٣٥) إلا من حديث محمد بن كعب، يرويه\nعنه (موسى بن عبيدة)، وهو ضعيف.\nوأخرجه الديلمي (١/٩٣) من حديث الأنصاري عن مالك بن دينار عن أنس مرفوعا به.\nوالأنصاري هذا هو (محمد بن عبد الله أبو سلمة)، قال الذهبي في \" المغني \":\n\" قال ابن حبان: \" منكر الحديث جدا \". وقال محمد بن طاهر: \" هو كذاب \"،\nوله طامات \". ثم ساق له حديث:\n\" من كسح مسجدا.. \". وهذا أخرجه ابن حبان في \" الضعفاء \" (٢/٢٦٦) .\n<span data-type=\"title\" id=toc-2231>٢٢٢١ </span>- \" إذا أراد الله بقوم خيرا؛ أكثر فقهاءهم، وقلل جهالهم، حتى إذا تكلم\nالعالم؛ وجد أعوانا، وإذا تكلم الجاهل قهر.\nوإذا أراد الله بقوم شرا؛ أكثر جهالهم، وقلل فقهاءهم، حتى إذا تكلم الجاهل\n؛ وجد أعوانا، وإذا تكلم الفقيه؛ قهر \".\nضعيف\nرواه الخطيب في \" الفقيه والمتفقه \" (٢٣ - ٢٤) عن عبد الرحمن بن زياد بن\nأنعم الأفريقي عن حبان بن أبي جبلة قال: قال رسول الله ﷺ: ...","vol":"5","page":249},{"text":"قلت: وهذا إسناد مرسل ضعيف، حبان هذا تابعي ثقة، وابن أنعم ضعيف.\nورواه الديلمي عن ابن عمر، وذكر المناوي أن فيه بقية، وهو غير حجة.\n<span data-type=\"title\" id=toc-2232>٢٢٢٢ </span>- \" إذا أراد الله بعبد خيرا؛ جعل صنائعه ومعروفه في أهل الحفاظ، وإذا أراد\nبعبد شرا؛ نكسه \".\nضعيف\nرواه الديلمي (١/١/٩٢) عن عثمان بن عبد الرحمن عن أبي الزبير عن جابر\nمرفوعا. قال: فقال حسان بن ثابت:\nإن الصنيعة لا تكون صنيعة حتى يصاب بها طريق المصنع\nقال: فقال النبي ﷺ: \" صدقت \".\nقلت: وهذا إسناد واه. عثمان بن عبد الرحمن؛ إن كان القرشي الوقاصي؛ فهو\nمتروك متهم، وإن كان الجمحي؛ فهو ضعيف.\nوالحديث أورده السيوطي في \" الجامع \" من رواية الديلمي عن جابر بلفظ:\n\" ... وإذا أراد الله بعبد شرا جعل صنائعه ومعروفه في غير أهل الحفاظ \".\nمكان قوله: \" وإذا أراد بعبد شرا نكسه \".\nفالظاهر أنها رواية أخرى للديلمي ذهلت عنها حين مررت بالمجلدين الأولين منه.\nوقال المناوي في \" شرحه \":\n\" ورواه عنه أيضا ابن لال، وعنه ومن طريقه عنه خرجه الديلمي، فلوعزاه له\nكان أولى. ثم إن فيه خلف بن يحيى؛ قال الذهبي عن أبي حاتم: كذاب، فمن زعم\nصحته فقد غلط \".","vol":"5","page":250},{"text":"<span data-type=\"title\" id=toc-2233>٢٢٢٣ </span>- \" إن لله تسعة وتسعين اسما، كلهن في القرآن، من أحصاها دخل الجنة \".\nمنكر جدا بزيادة \" كلهن في القرآن \"\nأخرجه ابن جرير الطبري في \" التفسير \" (١٥/١٢١) من طريق حماد بن عيسى بن (\nالأصل: عن) عبيدة بن طفيل الجهني، قال: حدثنا ابن جريج عن عبد العزيز عن\nمكحول عن عراك بن مالك عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، حماد هذا ضعفه جمع، وقال الحاكم والنقاش:\n\" يروي عن ابن جريج وجعفر الصادق أحاديث موضوعة \".\nوالحديث في \" الصحيحين \" وغيرهما من طرق عن أبي هريرة دون هذه الزيادة\nالمنكرة، وقد أشرت إلى بعض طرقه عند أحمد في التعليق على \" المشكاة \" (٢٢٨٨) .","vol":"5","page":251},{"text":"<span data-type=\"title\" id=toc-2234>٢٢٢٤ </span>- \" إذا أراد اله بعبد خيرا؛ صير حوائج الناس إليه \".\nموضوع\nرواه الديلمي (١/١/٩٥) عن يحيى بن شبيب: حدثنا حميد الطويل عن أنس\nمرفوعا.\nقلت: وهذا موضوع، يحيى بن شبيب؛ قال ابن حبان:\n\" لا يحتج به بحال، يروي عن الثوري ما لم يحدث به قط \". وقال الخطيب:\n\" روى أحاديث باطلة \".\nوساق له الذهبي ثلاثة أحاديث قال في أحدها:\n\" وهذا كذب \". وقال في آخر:\n\" هو مما وضعه على حميد \"!","vol":"5","page":251},{"text":"<span data-type=\"title\" id=toc-2235>٢٢٢٥ </span>- \" طوبى للمخلصين، أولئك مصابيح الدجى، تتجلى عنهم كل فتنة ظلماء \".\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (١/١٥ - ١٦)، والبيهقي في \" شعب الإيمان \" (\n٢/٣٢٤/١) من طريق أبي معاوية عمروبن عبد الجبار السنجاري: حدثنا عبيدة بن\nحسان عن عبد الحميد بن ثابت بن ثوبان مولى رسول الله ﷺ قال:\nحدثني أبي عن جدي قال:\n\" شهدت مع رسول الله ﷺ مجلسا، فقال: ... \" فذكره.\nوهذا موضوع. آفته عبيدة بن حسان؛ قال ابن حبان:\n\" يروي الموضوعات عن الثقات \". وقال الدارقطني:\n\" ضعيف \".\nوعمروبن عبد الجبار؛ قال ابن عدي:\n\" روى عن عمه مناكير \".\nوعبد الحميد بن ثابت بن ثوبان؛ لم أجد له ترجمة، والظاهر أنه أخو\n(عبد الرحمن بن ثابت بن ثوبان) الصدوق، إن لم يكن من اختلاق (ابن حسان)،\nأومن أوهامه على الأقل.\nوالحديث أشار المنذري في \" الترغيب \" (١/٢٣) إلى تضعيفه، وعزاه للبيهقي\nفقط.","vol":"5","page":252},{"text":"<span data-type=\"title\" id=toc-2236>٢٢٢٦ </span>- \" إذا أراد الله بعبد خيرا؛ عاتبه في منامه \".\nضعيف جدا\nرواه الديلمي (١/١/٩٥) عن وهب بن راشد عن ضرار بن","vol":"5","page":252},{"text":"عمروعن يزيد الرقاشي عن\nأنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، يزيد الرقاشي ضعيف، ومن دونه أشد ضعفا. فضرار\nابن عمرو- وهو الملطي - قال ابن معين:\n\" لا شيء \".\nوقال الدولابي:\n\" فيه نظر \".\nووهب بن راشد، وهو الرقي؛ قال ابن عدي:\n\" ليس حديثه بالمستقيم، أحاديثه كلها فيها نظر \".\nوقال الدارقطني: \" متروك \".\nوقال ابن حبان:\n\" لا يحل الاحتجاج به بحال \".\n<span data-type=\"title\" id=toc-2237>٢٢٢٧ </span>- \" إذا أراد الله بعبد خيرا؛ فتح له قفل قلبه، وجعل فيه اليقين، وجعل قلبه\nوعاء واعيا لما سلك فيه، وجعل قلبه سليما، ولسانه صادقا، وخليقته مستقيمة\n، وجعل أذنه سميعة، وعينه بصيرة \".\nضعيف\nرواه الديلمي (١/١/٩٤) عن شرحبيل بن الحكم عن عامر بن نايل عن [كثير] بن\nمرة عن أبي ذر الغفاري مرفوعا.\nقلت: وهذا إسناد ضعيف، شرحبيل وشيخه مجهولان، قال ابن خزيمة:\n\" أنا أبرأ من عهدتهما \".","vol":"5","page":253},{"text":"<span data-type=\"title\" id=toc-2238>٢٢٢٨ </span>- \" إذا أراد الله بقرية هلاكا؛ أظهر فيهم الزنى \".\nضعيف\nرواه الديلمي (١/١/٩٩) عن حفص بن غياث عن داود عن الحسن عن أبي هريرة\nمرفوعا.\nقلت: وهذا إسناد ضعيف.\nالحسن؛ هو البصري، وهو مدلس، وقد عنعنه.\nوداود - هو ابن أبي هند - ثقة من رجال مسلم.\nوحفص بن غياث؛ هو أبو عمر النخعي القاضي، وهو ثقة من رجال الشيخين، فيه\nضعف يسير من قبل حفظه.\nوتردد المناوي في حفص هذا بين أن يكون القاضي المذكور، أوالراوي عن ميمون،\nفمجهول. ولا وجه لهذا التردد عندي، فإن الذي يروي عن داود إنما هو القاضي.","vol":"5","page":254},{"text":"<span data-type=\"title\" id=toc-2239>٢٢٢٩ </span>- \" إن من أسوأ الناس منزلة من أذهب آخرته بدنيا غيره \".\nضعيف\nأخرجه الطيالسي في \" مسنده \" (٢٣٩٨)، وعنه البيهقي في \" شعب الإيمان \" (\n٢/٣٣٢/١): حدثنا عبد الحكم بن ذكوان عن شهر بن حوشب عن أبي هريرة عن\nالنبي ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف.\nشهر ضعيف لسوء حفظه.","vol":"5","page":254},{"text":"وعبد الحكم بن ذكوان قال ابن معين:\n\" لا أعرفه \".\nوقال الحافظ:\n\" مقبول \". يعني عند المتابعة، ولم أجد به متابعا. وقد رواه ابن ماجه\nوغيره من طريق آخر بلفظ: \" من شر الناس ... \"، والباقي مثله. وقد تقدم (\n١٩١٥) .\n<span data-type=\"title\" id=toc-2240>٢٢٣٠ </span>- \" مثل المؤمن كالبيت الخرب في الظاهر، فإذا دخلته وجدته مؤنقا، ومثل الفاجر\nكمثل القبر المشرف المجصص يعجب من رآه، وجوفه ممتلىء نتنا \".\nضعيف جدا\nأخرجه البيهقي في \" الشعب \" (٢/٣٣٢/١) عن إبراهيم بن أبي يحيى: حدثنا شريك\nابن أبي نمر عن أبي عمرة عن أبي هريرة عن النبي ﷺ قال:\n... فذكره.\nقلت: وهذا إسناد ضعيف جدا، إبراهيم هذا هو ابن محمد بن أبي يحيى الأسلمي،\nوهو متروك.","vol":"5","page":255},{"text":"<span data-type=\"title\" id=toc-2241>٢٢٣١ </span>- \" كفى بالمرء إثما أن يشار إليه بالأصابع، وإن كان خيرا فهو مزلة، إلا من\nرحم الله، وإن كان شرا فهو شر \".\nضعيف جدا\nأخرجه أبو نعيم في \" الحلية \" (٥/٢٤٧)، والبيهقي في \" الشعب \" (٢/٣٣٧/١)\nمن طريق كثير بن مروان المقدسي: حدثني إبراهيم بن أبي عبلة عن عقبة بن وساج عن\nعمران بن حصين مرفوعا. وقال البيهقي:","vol":"5","page":255},{"text":"\" كثير بن مروان هذا غير قوي \".\nقلت: بل هو واه جدا، فقد كذبه يحيى وأبو حاتم، وأسقطه أحمد وغيره.\nومضى للحديث شاهد بنحوه من حديث أبي هريرة؛ إسناده ضعيف أيضا (رقم ١٦٧٠) .\n<span data-type=\"title\" id=toc-2242>٢٢٣٢ </span>- \" أهل الجور وأعوانهم في النار \".\nمنكر\nرواه العقيلي في \" الضعفاء \" (٤١٨)، والحاكم في \" المستدرك \" (٤/٨٩) عن\nمروان بن عبد الله بن صفوان بن حذيفة بن اليمان عن أبيه عن حذيفة مرفوعا،\nوقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: منكر \"، وعمدته قول العقيلي في مروان هذا:\n\" مجهول بالنقل هو وأبو هـ، وحديثه غير محفوظ، ولا يعرف إلا به \".","vol":"5","page":256},{"text":"<span data-type=\"title\" id=toc-2243>٢٢٣٣ </span>- \" التوبة من الذنب أن لا تعود إليه أبدا \".\nضعيف\nأخرجه أبو القاسم الحرفي في (عشر مجالس من \" الأمالي \") (٢٣٠)، والبيهقي\nفي \" الشعب \" (٢/٣٤٧/٢) عن بكر بن خنيس عن إبراهيم الهجري عن أبي الأحوص عن\nعبد الله بن مسعود قال: قال رسول الله ﷺ:.. فذكره.\nقلت: وهذا إسناد ضعيف، إبراهيم - وهو ابن مسلم الهجري - لين الحديث.\nوبكر بن خنيس؛ صدوق له أغلاط؛ أفرط فيه ابن حبان.\nقلت: وتابعه علي بن عاصم قال: أنا الهجري به نحوه.","vol":"5","page":256},{"text":"أخرجه أحمد (١/٤٤٦) .\nوعلي بن عاصم؛ ضعيف أيضا، ولهذا جزم البيهقي (١٠/٢٠٠) بأن سنده ضعيف.\nورواه البيهقي من طريق أبي إسحاق الهمداني عن أبي الأحوص عن ابن مسعود موقوفا\nعليه، وقال:\n\" وهو الصحيح، ورفعه ضعيف \".\nوأخرجه الديلمي في \" مسند الفردوس \" (٢/١/٤٨) من طريق ابن منده عن بكر بن\nخنيس به.\nوأخرجه الضياء في \" المنتقى من مسموعاته بمرو\" (٤٩/٢) عن سعيد بن سليمان عن\nمنصور عن إبراهيم الهجري به.\n<span data-type=\"title\" id=toc-2244>٢٢٣٤ </span>- \".. كفى بالمرء من الشح أن يقول: آخذ حقي ولا أترك منه شيئا \".\nضعيف\nأخرجه الحاكم (٢/٢٠ - ٢١) من طريق هلال بن العلاء بن هلال بن عمر الرقي:\nحدثنا أبي العلاء بن هلال: حدثني أبي هلال بن عمر: حدثني أبي عمر بن هلال:\nحدثني أبو غالب عن أبي أمامة مرفوعا. وقال الحاكم:\n\" هذا إسناد صحيح، فإن آباء هلال بن العلاء أئمة ثقات، وهلال إمام أهل\nالجزيرة في عصره \". ووافقه الذهبي.\nهكذا وقع في نسخة \" تلخيص المستدرك \" المطبوع في حاشية \" المستدرك \"، وهو\nينافي ما نقله المناوي عنه، فإنه بعد أن نقل عن الحاكم تصحيحه للحديث أتبعه\nبقوله:","vol":"5","page":257},{"text":"\".. فرده الذهبي أن هلال بن عمر وأباه لا يعرفان، فالصحة من أين؟! \".\nقلت: ولعل هذا الذي نقله المناوي عن الذهبي هو الصواب، لأنه المناسب لحال\nالإسناد، فإنه مسلسل بالعلل:\nالأولى: هلال بن العلاء بن هلال؛ فإنه وإن كان صدوقا كما قال أبو حاتم،\nوذكره ابن حبان في \" الثقات \" (٩/٢٤٨)، وقال النسائي: \" صالح \"، فقد قال\nفي موضع آخر:\n\" ليس به بأس، روى أحاديث منكرة عن أبيه، فلا أدري الريب منه أومن أبيه \".\nالثانية: العلاء بن هلال عن عمر، سبق آنفا، تردد النسائي في لصق الريب في\nتلك الأحاديث المنكرة بينه وبين ابنه هلال، لكن الأب يبدو أنه أصلح حالا منه\n، فقد وثقه ابن معين وأبو حاتم وابن حبان، لكن هذا عاد فذكره في \" الضعفاء \"\nأيضا (٢/١٨٤) . فالله أعلم.\nالثالثة: هلال بن عمر، قال ابن أبي حاتم (٤/٢/٧٨) عن أبيه:\n\" ضعيف الحديث \".\nوأقره الذهبي في \" الميزان \"، و\" الضعفاء \"، ولم يرد له ذكر في \" اللسان \".\nالرابعة: عمر بن هلال، ذكره ابن حبان في \" ثقاته \" (٧/١٨٥) من رواية ابنه\nهلال المذكور قبله. فهو مجهول.\nوالخلاصة: أن الحديث منكر ضعيف، لتفرد هؤلاء به، لكن يظهر أن الآفة ممن دون\nالهلال بن العلاء. والله أعلم.\nومع هذه العلل لم يتورع الشيخ الغماري عن إيراد الحديث في \" كنزه \"","vol":"5","page":258},{"text":"(٢٤٥١)، الأمر الذي يؤكد للباحثين أنه لا يجري فيه على طريقة المحدثين في تصحيح\nالأحاديث، وإنما على الاختيار الشخصي أوالذوقي الصوفي، وإلا فالمبتدئون في\nهذا العلم لا يقعون في مثل هذا الخطأ!\n(تنبيه): وضعت بين يدي الحديث نقطتين.. إشارة إلى أن في أوله تتمة، ونصها\nفي \" المستدرك \":\n\" كفى بالمرء من الكذب أن يحدث بكل ما سمع، وكفى.. \".\nولما كانت هذه الفقرة منه صحيحة ثابتة عن النبي ﷺ عند مسلم\nوغيره كما هو مخرج في \" الصحيحة \" (٢٠٢٥)، لذلك لم أستحسن ذكرها في الحديث\n، وقد أخرجها القضاعي في \" مسنده \" (١٤١٥) وحدها من هذا الوجه الواهي.\nثم رجعت إلى \" مختصر استدراك الحافظ الذهبي على.. الحاكم \" لابن الملقن، لعلي\nأجد فيه ما نقله المناوي عن الذهبي، فلم أجد، فلا أدري أذهل ابن الملقن عنه،\nأم أن نسخته من \" التلخيص \" هي موافقة لما في المطبوعة من الموافقة؟ والله\nأعلم.\n<span data-type=\"title\" id=toc-2245>٢٢٣٥ </span>- \" إن لكل قوم فارسة، وإنما يعرفها الأشراف \".\nضعيف\nأخرجه الحاكم (٣/٤١٨ - ٤١٩) من طريق ابن إسحاق: حدثني يزيد بن رومان وعاصم\nابن عمر بن قتادة عن عروة بن الزبير، ومن طريق أبي علاثة حدثنا أبي:\nحدثنا ابن لهيعة عن أبي الأسود عن عروة قال:\nلقي رسول الله ﷺ رجلا من أهل البادية، وهو يتوجه إلى بدر،\nلقيه بـ (الروحاء)، فسأله القوم عن خبر الناس؟ فلم يجدوا عنده خيرا،\nفقالوا له: سلم على رسول الله ﷺ، فقال: أوفيكم رسول الله\n؟ قالوا: نعم، قال الأعرابي: فإن","vol":"5","page":259},{"text":"كنت رسول الله فأخبرني ما في بطن ناقتي هذه\n! فقال له سلمة بن سلامة بن وقش - وكان غلاما حدثا -: لا تسأل رسول الله،\nأنا أخبرك، نزوت عليها! ففي بطنها سخلة (١) منك! فقال رسول الله صلى الله\nعليه وسلم:\n\" [مه، أ] فحشت على الرجل يا سلمة! \".\nثم أعرض رسول الله ﷺ عن الرجل (وفي رواية: عن سلمة) فلم\nيكلمه كلمة حتى قفلوا، واستقبلهم المسلمون بـ (الروحاء) يهنئونهم، فقال\nسلمة بن سلامة: يا رسول الله! ما الذي يهنئونك به، والله إن رأينا [إلا]\nعجائز صلعا كالبدن المعقلة فنحرناها، فـ[تبسم] رسول الله [ثم قال]:..\nفذكره. وقال الحاكم:\n\" صحيح الإسناد، وإن كان مرسلا \". ووافقه الذهبي.\nقلت: في ذلك نظر من وجهين:\nأحدهما: أن (أبا علاثة) لم أعرفه، واسمه (محمد بن عمروبن خالد)، ذكره\nالخطيب (٣/٢١٧) في شيوخ (أبي جعفر البغدادي) شيخ الحاكم في هذا الحديث،\nوقال عقبه: \" واللفظ له \"، واسمه (محمد بن محمد بن عبد الله)، وذكره\nالمزي في الرواة عن أبيه (عمروبن خالد)، ولم أجد له ترجمة، وأبو هـ ثقة.\nوالآخر: أن ابن إسحاق ليس عنده حديث الترجمة، وقد ساق القصة في \" السيرة \"\nمفرقا في موضعين (٢/٢٥٢ و٢٨٦)، وإنما قال: \" فتبسم رسول الله صلى الله\nعليه وسلم ثم قال: أي ابن أخي! أولئك الملأ \". ثم هو مرسل، فلوصح السند\nإلى عروة فعلته الإرسال.\n_________\n(١) بفتح فسكون، هي في الأصل: الصغيرة من ولد الضأن، فاستعارها هنا للصغيرة من ولد النوق. اهـ","vol":"5","page":260},{"text":"<span data-type=\"title\" id=toc-2246>٢٢٣٦ </span>- \" كفارة الذنب الندامة \".\nضعيف\nأخرجه أحمد (١/٢٨٩)، والطبراني في \" الكبير \" (١٢٧٩٥)، والقضاعي في \"\nمسند الشهاب \" (٧٧)، والبيهقي في \" الشعب \" (٥/٣٨٧/٧٠٣٨) من طريق يحيى بن\nعمروبن مالك النكري، قال: سمعت أبي يحدث عن أبي الجوزاء عن ابن عباس\nمرفوعا.\nوهذا سند ضعيف. والحديث قال الحافظ العراقي (٤/١٢):\n\" رواه أحمد والطبراني والبيهقي في \" الشعب \" من حديث ابن عباس، وفيه يحيى\nابن عمروبن مالك النكري (وفي الأصل: اليشكري، وهو تصحيف)؛ ضعيف \".\nقلت: وكتب بعض المحدثين - وأظنه ابن المحب - على هامش \" القضاعي \":\n\" يحيى متهم \".\nوقال الحافظ في \" التقريب \":\n\" ضعيف، ويقال: إن حماد بن زيد كذبه \".\nقلت: وقد خالفه حماد بن زيد، فقال: عن عمروبن مالك النكري عن أبي الجوزاء\nقال: فذكره موقوفا.\nأخرجه البيهقي أيضا (٥/٣٨٨/٧٠٣٩) .\nقلت: وهذا هو الصحيح موقوف.\nوالحديث أورده ابن كثير في \" تفسيره \" (٤/٥٩) من رواية أحمد بإسناده المتقدم\n، وسكت عليه لسوقه إسناده، فتوهم الحلبيان في \" مختصرهما \" أنه تصحيح منه له\nفأورداه في كتابيهما، وقد تعهدا في المقدمة أن لا يوردا إلا الصحيح، وأنى\nلهما ذلك؟ !","vol":"5","page":261},{"text":"<span data-type=\"title\" id=toc-2247>٢٢٣٧ </span>- \" صاحب اليمين أمير على صاحب الشمال، فإذا عمل العبد الحسنة كتبها له عشر\nأمثالها، وإذا عمل سيئة؛ قال صاحب اليمين لصاحب الشمال: أمسك، فيمسك عنه\nسبع ساعات من النهار، فإن استغفر؛ لم تكتب عليه، وإن لم يستغفر؛ كتبت سيئة\nواحدة \".\nموضوع\nرواه البيهقي في \" الشعب \" (٥/٢٩١/٧٠٥٠)، وأبو بكر الكلاباذي في \" مفتاح\nالمعاني \" (٤٥/١)، والواحدي في \" تفسيره \" (٤/٨٥/١) عن بشر بن نمير عن\nالقاسم عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد واه جدا، بشر بن نمير قال الحافظ:\n\" متروك متهم \".\nقلت: وقد تابعه جعفر بن الزبير - وهو مثله أوشر منه - عن القاسم به.\nأخرجه البيهقي أيضا (٥/٣٩٠/٧٠٤٩)، والطبراني في \" الكبير \" (٧٩٧١) .\nوقال الهيثمي في \" المجمع \" (١٠/٢٠٨):\n\" وفيه جعفر بن الزبير. ولكنه موافق لما قبله، وليس فيه شيء زائد، غير أن\nالحسنة يكتبها بعشر أمثالها، وقد دل القرآن والسنة على ذلك \".\nقلت: يشير إلى حديث الطبراني أيضا من طريق أخرى عن القاسم به مختصرا بلفظ:\n\" إن صاحب الشمال ليرفع القلم ست ساعات عن العبد المسلم المخطىء أوالمسيء،\nفإن ندم واستغفر منها ألقاها، وإلا كتبت واحدة \".","vol":"5","page":262},{"text":"وإسناده حسن كما حققته في الكتاب الآخر (١٢٠٩)، وبالتأمل في هذا اللفظ\nالثابت: يتبين أن في اللفظ الأول الواهي أشياء زائدة عليه:\nأولا: أن صاحب اليمين أمير على صاحب الشمال.\nثانيا: أن صاحب الشمال يمسك عن كتابة الذنب بأمر صاحب اليمين.\nثالثا: أن زمن رفع القلم سبع ساعات، وفي هذا ست!\nوقد وجدت للحديث طريقا أخرى، ولكنها واهية جدا، فلا يفرح بها، أخرجه أبو\nجعفر الطوسي الشيعي في \" الأمالي \" عن الحسن بن زياد قال: حدثنا محمد بن إسحاق\nعن جعفر بن محمد عن أبيه عن جده مرفوعا به.\nمحمد بن إسحاق - هو صاحب المغازي - ثقة مدلس، وقد عنعنه، ولكن الآفة من\nالحسن بن زياد، وهو اللؤلؤي؛ قال الذهبي في \" الضعفاء \":\n\" كذبه ابن معين وأبو داود في حديثه \".\n(تنبيه): قال المناوي تحت هذا الحديث:\n\" واعلم أن للطبراني هنا ثلاث روايات: إحداها مرت في حرف الهمزة. وهذه\nالثانية، وهما جيدتان. وله طريق ثالثة فيها جعفر بن الزبير، وهو كذاب كما\nبسطه الحافظ الهيثمي \".\nقلت: وفي هذا التعليم خطأ من وجهين:\nالأول: أنه ليس للحديث طريق جيدة إلا التي أشرنا إلى حسن إسنادها.\nوالآخر: أن الطريق الثالثة التي فيها جعفر إنما هي بهذه الرواية.\nوبالجملة، ففي كلامه تقوية الحديث المذكور أعلاه، وهو جد واه، فاقتضى\nالتنبيه.","vol":"5","page":263},{"text":"<span data-type=\"title\" id=toc-2248>٢٢٣٨ </span>- \" من استفتح أول نهاره بخير، وختمه بالخير، قال الله ﷿ لملائكته: لا\nتكتبوا عليه ما بين ذلك من الذنوب \".\nضعيف\nرواه الضياء في \" المختارة \" (١١٠/٢) عن الطبراني: حدثنا إبراهيم بن محمد بن\nعرق الحمصي: حدثنا محمد بن مصفى: حدثنا الجراح بن يحيى المؤذن: حدثنا عمر بن\nعمروبن عبد الأحموسي عن عبد الله بن بسر مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم؛ لم أعرف أحدا منهم بعد الصحابي؛ غير ابن مصفى؛\nقال الحافظ:\n\" صدوق له أوهام \".\nوغير الأحموسي؛ قال ابن أبي حاتم (٣/١/١٢٧) عن أبيه:\n\" لا بأس به، صالح الحديث من ثقات الحمصيين \".\nوأما الحمصي؛ فهو الذي في \" الميزان \" و\" اللسان \":\n\" إبراهيم بن محمد الحمصي شيخ للطبراني غير معتمد ... \".\nثم ساق له حديثا آخر أخطأ في تسمية شيخه فيه.\nوقال الهيثمي في \" المجمع \" (١٠/١١٢):\n\" رواه الطبراني من طريق الجراح (الأصل: الحجاج) بن يحيى المؤذن عن","vol":"5","page":264},{"text":"عمر بن عمروبن عبد الأحموسي، والجراح بن يحيى لم أعرفه، وبقية رجاله ثقات، لم\nيرو عن عمر بن عمرو إلا الجراح بن مليح البهراني الشامي، فإن كان هو إياه؛\nفهو ثقة \".\nقلت: ولعل الحافظ المنذري كان يرى هذا الذي ذكره الهيثمي احتمالا، فقد قال\nفي \" الترغيب \" (١/٢٣١):\n\" رواه الطبراني، وإسناده حسن إن شاء الله تعالى \".\nولم أجد ما يؤيد هذا الاحتمال، وإن كان ابن أبي حاتم ذكر في ترجمة (الجراح\nابن مليح البهراني) (١/١/٥٢٤) أنه روى عنه (عمر بن عمروالأحموسي)، فإنه\nلا تلازم بين الأمرين كما هو ظاهر؛ لاختلاف النسبة، فهذا (ابن يحيى المؤذن)\n، وذاك (ابن مليح البهراني) . وقد يشتركان في الرواية عن الشيخ الواحد؛\nكما يقع كثيرا مما هو معروف عند الممارسين لهذا العلم الشريف.\nعلى أنه يبقى في الحديث علة أخرى، وهي ضعف شيخ الطبراني.\nوقد وجدت للحديث شاهدا من حديث أبي هريرة مرفوعا به.\nأخرجه البيهقي في \" الشعب \" (٢/٣٤٩) من طريق سليمان بن سلمة الخبائري (الأصل\n: الحاجري): حدثنا الوليد بن مسلم: حدثنا الأوزاعي عن عطاء عنه.\nقلت: و(الخبائري) متهم بالكذب.\n<span data-type=\"title\" id=toc-2249>٢٢٣٩ </span>- \" ما من حافظين يرفعان إلى الله ﵎؛ يرى الله في أول الصحيفة خيرا، وفي آخرها خيرا؛ إلا قال الله تعالى لملائكته: أشهدكم أني قد غفرت لعبدي ما بين طرفي الصحيفة \".","vol":"5","page":265},{"text":"ضعيف جدا.\nأخرجه الترمذي (١/١٨٣)، وأبو يعلى في \" مسنده \" (١٤٦/٢)، وعنه ابن\nعساكر (١٠/٤٤١ - ٤٤٢)، وأبو طاهر المخلص في الأول من \" الفوائد المنتقاة \"\n(٢/١)، وعنه ابن النجار (١٠/١٢٣/٢)، والبيهقي في \" الشعب \" (٢/٣٤٩/٤)\nعن مبشر بن إسماعيل عن تمام بن نجيح عن الحسن عن أنس بن مالك مرفوعا.\nوكذا رواه ابن شاذان في \" المنتقى من حديثه \" (٥/٢٣٩/١)، وابن عدي (٤٥/١\n)، وقال:\n\" لا أعلم يرويه عن الحسن غير تمام، وتمام غير ثقة \".\nقلت: وهذا إسناد ضعيف جدا. وقال البيهقي:\n\" فيه نظر \".\nوبيانه: أن الحسن البصري مدلس، وقد عنعنه.\nوتمام بن نجيح؛ أورده الذهبي في \" الضعفاء \"، وقال:\n\" قال ابن عدي: غير ثقة \". وقال الحافظ:\n\" ضعيف \".\nوأشار المنذري في \" الترغيب \" (١/٢٣٤) إلى إعلاله بتمام بن نجيح.\n<span data-type=\"title\" id=toc-2250>٢٢٤٠ </span>- \" ما من ذي غنى إلا سيود يوم القيامة أنه كان أوتي في الدنيا قوتا \".\nموضوع\nرواه ابن ماجه (٤١٤٠)، وأحمد (٣/١١٧ و١٦٧)، والثقفي في \" الفوائد \" (\nج٣ رقم ١٢ - منسوختي)، وهناد في \" الزهد \" (٥٩٦)، وأبو يعلى (٧/٣٠٣)،\nوابن عدي (٧/٢٥٢٤)، وأبو نعيم (١٠/٦٩ - ٧٠)،","vol":"5","page":266},{"text":"وابن حبان في \" المجروحين\n\" (٣/٥٦)، وعنه ابن الجوزي في \" الموضوعات \" (٣/١٣١) عن أبي داود عن\nأنس مرفوعا.\nوقال الثقفي:\n\" وأبو داود هو الأعمى، واسمه نفيع بن الحارث السبيعي الكوفي \".\nقلت: وهو متهم بالوضع، قال ابن معين:\n\" يضع، ليس بشيء \".\nوقال ابن حبان:\n\" يروي عن الثقات الموضوعات توهما، لا يجوز الاحتجاج به \".\nوقال الساجي:\n\" كان منكر الحديث، يكذب \"، ثم ساق له هذا الحديث، وقال:\n\" وهذا الحديث يصحح قول قتادة فيه: إنه كان سائلا، لأن هذا حديث السؤال \".\nوقال الحاكم:\n\" روى عن بريدة وأنس أحاديث موضوعة \".\nقلت: وتعقبه السيوطي في \" اللآلي \" (٢/٣١٣) بما لا يجدي؛ بما رواه الخطيب\n(٤/٧ - ٨) في ترجمة (أحمد بن إبراهيم القطيعي)، ولم يذكر فيه شيئا سوى\nحديثه!\nقال: حدثنا عباد بن العوام (بسنده) عن عبد الله مرفوعا: \" ما من أحد إلا..\n\" الحديث نحوه. فهو مجهول، وقد خالف الحفاظ، فقال ابن أبي شيبة (١٣/٣٠١)\n، وأحمد في \" الزهد \" (ص ١٥٥): أنبأنا عباد بن العوام به. وهذا هو الصحيح\nموقوف على ابن مسعود.","vol":"5","page":267},{"text":"<span data-type=\"title\" id=toc-2251>٢٢٤١ </span>- \" خياركم كل مفتن تواب \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٣٦٤/٢) عن عبد الرحمن بن إسحاق عن النعمان بن\nسعد عن علي ﵁ قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، قال الذهبي في \" الضعفاء \":\n\" عبد الرحمن بن إسحاق أبو شيبة الواسطي ضعفوه، والنعمان بن سعد كوفي مجهول \".\nورواه عبد الله بن أحمد في زوائد \" المسند \" من طريق أخرى واهية جدا، وقد\nمضى برقم (٩٦) .\nوقد صح بلفظ: \" إن المؤمن خلق مفتنا توابا.. \" الحديث. وهو مخرج في \"\nالصحيحة \" برقم (٢٢٧٦) .","vol":"5","page":268},{"text":"<span data-type=\"title\" id=toc-2252>٢٢٤٢ </span>- \" إن للقلوب صدأ كصدأ الحديد، وجلاؤها الاستغفار \".\nموضوع\nرواه ابن عدي (٣٤٦/١)، والبيهقي في \" الشعب \" (١/٣٦٤)، والديلمي (\n١/٢/٢٩٢ - ٢٩٣)، وابن عساكر (١٧/٢٨٥/٢)؛ كلهم من طريق الوليد بن سلمة\nالطبراني عن نضر بن محرز عن محمد بن المنكدر عن أنس مرفوعا، وقال ابن عدي:\n\" حديث غير محفوظ \".\nقلت: وعلته النضر هذا؛ قال الذهبي:\n\" مجهول \".","vol":"5","page":268},{"text":"وقال ابن حبان:\n\" لا يحتج به \".\nبل آفته الوليد بن سلمة كما يأتي، وقد تفرد به كما قال الطبراني.\nوالحديث عزاه المنذري (٢/٢٦٩) للبيهقي، وأشار لضعفه، ووقع عند البيهقي\nبلفظ \" النحاس \" مكان \" الحديد \"، وهو رواية لابن عدي (٧/٢٥٤٠)، وقد تحرف\nفي \" كنز العمال \" (١/٤٨٦/٤١٠٢) لفظ \" النحاس \" إلى \" الناس \"! وعزاه\nالسيوطي في \" الجامع الكبير \" (٢٤١٨/٧٠٣١) باللفظ الأول \" الحديد \" لابن عدي\n، والخطيب في \" المتفق والمفترق \"، وابن عساكر.\nوعزاه في \" الصغير \" للحكيم وابن عدي، وهو في \" ضعيف الجامع \" برقم (١٩٦٤) .\nوزاد المناوي في تخريجه:\n\" والطبراني في \" الأوسط \" و\" الصغير \"، قال الهيثمي: وفيه الوليد بن سلمة\nالطبراني، وهو كذاب \".\nقلت: وهو كما قال، فإعلاله به أولى، وبذلك يصير الحديث موضوعا، فمن\nالغريب حقا أن المناوي - الذي يعود إليه فضل التنبيه على هذه العلة - اقتصر في\nكتابه الآخر \" التيسير \" على قوله:\n\" إسناده ضعيف \"!\nفلا أدري أنسي أم تناسى؟ !\nوللحديث شاهد من حديث ابن عمر مرفوعا بنحوه، وسيأتي إن شاء الله تعالى برقم (٦٠٩٦) .","vol":"5","page":269},{"text":"ثم هو في \" المعجم الصغير \" للطبراني (رقم ٤٢ - الروض النضير)، وفي \"\nالأوسط \" (٢/١٣١/١/٧٥٣٧ - بترقيمي) بإسنادين عن الوليد بن سلمة الطبراني به.\n<span data-type=\"title\" id=toc-2253>٢٢٤٣ </span>- \" إن الله ينهاكم عن التعري، فاستحيوا من ملائكة الله الذين معكم؛ الكرام\nالكاتبين، الذين لا يفارقونكم إلا عند حالتين (وفي رواية: ثلاث حالات):\nالغائط والجنابة والغسل، فإذا اغتسل أحدكم بالعراء، فليستتر بثوبه أوبجذمة\nحائط [أوببعيره] \".\nضعيف جدا\nرواه السراج في حديثه (٦٧/١)، والبزار في \" مسنده \" (١/١٦٠/٣١٧): حدثنا\nمحمد بن كرامة: حدثنا عبيد الله بن موسى: حدثنا حفص بن سليمان المكتب عن\nعلقمة بن مرثد عن مجاهد عن ابن عباس مرفوعا. وقال البزار (والرواية\nالأخرى والزيادة له):\n\" لا نعلمه يروى عن ابن عباس إلا من هذا الوجه، وحفص لين الحديث \".\nقلت: بل هو متروك الحديث مع إمامته في القراءة كما قال الحافظ. وقد خالفه\nسفيان ومسعر، فقالا: عن علقمة بن مرثد عن مجاهد قال: قال رسول الله\nﷺ. فأرسله بلفظ:\n\" أكرموا الكرام الكاتبين الذين لا يفارقونكم إلا عند إحدى حالتين: الجنابة\nوالغائط. فإذا اغتسل أحدكم؛ فليستتر بجذم (الأصل \" بجرم \") حائط، أو\nببعيره، أوليستره أخوه \".\nأخرجه ابن أبي حاتم في \" تفسيره \"؛ كما في \" تفسير ابن كثير \" (٤/٤٨٢)،\nوقال عقبه في \" تاريخه \" (١/٥١):","vol":"5","page":270},{"text":"\" هذا مرسل، وقد وصله البزار في \" مسنده \" من طريق جعفر (!) بن سليمان\n- وفيه كلام - عن علقمة عن مجاهد عن ابن عباس قال: قال رسول الله صلى الله\nعليه وسلم: ... \" فذكره.\nقلت: كذا وقع فيه: \" جعفر \"، وهو خطأ مطبعي فيما أرى؛ لمخالفته لما تقدم\nفي إسناد السراج والبزار، وهكذا على الصواب وقع في \" تفسير ابن كثير \" من\nرواية البزار، والعجيب أن هذا الخطأ نفسه وقع فيما نقله الهيثمي في \" المجمع\n\" (١/٢٦٨) عن البزار في كلامه الذي ذكرته آنفا، وبناء عليه قال:\n\" قلت: جعفر بن سليمان من رجال \" الصحيح \"، وكذلك بقية رجاله، والله أعلم \".\nوجاء في التعليق عليه في الحاشية:\n\" (فائدة): جعفر بن سليمان ليس هو الضبعي الذي أخرج له مسلم. وإنما هو حفص\nابن سليمان، وهو ضعيف بمرة، فكأنه تصحف على الشيخ كما في هامش الأصل \".\nقلت: وهو من تعليقات الحافظ ابن حجر كما يغلب على الظن، وهو حق ظاهر،\nوأعجب مما سبق تعقيب الشيخ الأعظمي على كلام الهيثمي المتقدم بقوله:\n\" قلت: ليس في إسناده جعفر، بل حفص، وحفص بن سليمان من رجال الصحيح \"!\nوهذا خطأ فاحش، ولعله سبق قلم، فإن حفصا هذا متروك كما تقدم، وليس من\nرجال \" الصحيح \". والله ﷾ أعلم.","vol":"5","page":271},{"text":"وقد روي الحديث مختصرا نحوه من حديث ابن عمر، وفيه ليث بن أبي سليم، وقد\nترك بسبب اختلاطه، وهو مخرج في \" الإرواء \" (٦٤)، وقد قواه بعض من\nانتقدنا ممن أوتي حفظا، ولم يؤت علما، فانظر الحديث الآتي برقم (٦٠٠٦) .\n<span data-type=\"title\" id=toc-2254>٢٢٤٤ </span>- \" الإيمان [بالقدر] نظام التوحيد \".\nضعيف\nرواه الديلمي (١/٢/٣٥٩) عن مزاحم بن العوام عن الأوزاعي عن الزهري عن سعيد بن\nالمسيب عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، مزاحم بن العوام؛ لم أجد من ترجمه، وقد مضى له\nحديث آخر في الإيمان بالقدر (٨٠٦) .","vol":"5","page":272},{"text":"<span data-type=\"title\" id=toc-2255>٢٢٤٥ </span>- \" الإيمان بالله والعمل قرينان، لا يصلح واحد منهما إلا مع صاحبه \".\nضعيف\nرواه العدني في \" كتاب الإيمان \" (ق ٢٣٥/١): قال: حدثنا حكام بن سلم عن ابن\nسنان عن عمروبن مرة الجملي عن محمد بن علي قال: قال رسول الله صلى الله\nعليه وسلم:..\nورواه ابن جرير الطبري في \" تهذيب الآثار \" (٢/١٩٧/١٥٢٧) من طريق آخر عن\nحكام به.\nقلت: وهذا إسناد ضعيف لإرساله، ورجاله ثقات رجال مسلم، وفي ابن سنان -\nواسمه سعيد أبو سنان الشيباني - بعض الكلام من قبل حفظه.","vol":"5","page":272},{"text":"ومحمد بن علي؛ هو ابن الحسين بن علي بن أبي طالب؛ أبو جعفر الباقر.\nثم رواه ابن جرير عن عبد الوهاب بن مجاهد عن مجاهد، مرسلا نحوه مختصرا.\nوالحديث عزاه السيوطي في \" الجامع \" لابن شاهين في \" السنة \" عن محمد بن علي\nمرسلا.\nوقد أسنده بعض التلفاء عن ابن سنان بلفظ:\n<span data-type=\"title\" id=toc-2256>٢٢٤٦ </span>- \" الإيمان والعمل شريكان في قرن، لا يقبل الله أحدهما إلا بصاحبه \".\nموضوع\nرواه الديلمي (١/٢/٣٦١) عن أصرم بن حوشب: حدثنا أبو سنان: حدثنا عمروبن\nمرة عن محمد بن علي عن أبيه عن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد موضوع من قبل أصرم بن حوشب، فإنه كذاب خبيث؛ كما قال يحيى\n. وقال ابن حبان:\n\" كان يضع الحديث \".\nوقد رواه غيره عن أبي سنان به، لم يتجاوز محمد بن علي؛ كما تقدم في الذي\nقبله.\nوالحديث عزاه السيوطي في \" الجامع \" لابن شاهين في \" السنة \" عن علي.\nوالمناوي في \" شرحه \" للحاكم \"، ولم أره في \" مستدركه \". والله أعلم، ولم\nيتكلم المناوي على إسناده بشيء!\nثم رأيته في\" الجامع الكبير \" معزوا للحاكم في \" تاريخه \"، فتبين خطأ أوتساهل\nالمناوي في إطلاق العزوإليه.","vol":"5","page":273},{"text":"<span data-type=\"title\" id=toc-2257>٢٢٤٧ </span>- \" الإيمان بالله باللسان، والتصديق له بالعمل \".\nموضوع\nرواه الديلمي (١/٢/٣٥٩) عن عيسى بن إبراهيم: حدثنا الحكم بن عبد الله عن\nالزهري [عن عروة] ... عن عائشة مرفوعا.\nقلت: وهذا إسناد موضوع، آفته الحكم بن عبد الله، وهو الأيلي، وعيسى بن\nإبراهيم، وهو ابن طهمان الهاشمي، فإنهما هالكان؛ كما قال الذهبي.\nوالأول؛ قال أحمد:\n\" أحاديثه كلها موضوعة \".\nوقال السعدي وأبو حاتم:\n\" كذاب \".\nوالآخر؛ قال البخاري والنسائي:\n\" منكر الحديث \".\nوقال أبو حاتم:\n\" متروك الحديث \".\nوالحديث عزاه السيوطي في \" اللآلي \" (١/٣٦)، للشيرازي في \" الألقاب \" عن\nعائشة، ومنه استدركت الزيادة، وسقط منه \" الحكم بن عبد الله \".","vol":"5","page":274},{"text":"<span data-type=\"title\" id=toc-2258>٢٢٤٨ </span>- \" بشر من شهد بدرا بالجنة \".\nضعيف\nرواه الديلمي (٢/١/١٧) من طريق الطبراني عن الحارث بن حصيرة عن تميم بن حذيم\nعن عقبة بن حميري عن أبي بكر الصديق مرفوعا.","vol":"5","page":274},{"text":"قلت: هذا إسناد ضعيف. من دون أبي بكر الصديق لم أعرفهم؛ غير الحارث بن حصيرة\n، وهو شيعي مختلف فيه، فوثقه بعضهم، وضعفه آخرون، وقال ابن عدي:\n\" وهو مع ضعفه يكتب حديثه \".\nوالحديث عزاه السيوطي للدارقطني في \" الأفراد \"، وبيض به المناوي، فلم\nيتكلم على إسناده بشيء.\nويغني عن الحديث قوله ﷺ:\n\" لن يدخل النار رجل شهد بدرا والحديبية \".\nوهو مخرج في الصحيحة \" (٢١٦٠) .\n<span data-type=\"title\" id=toc-2259>٢٢٤٩ </span>- \" بعثت داعيا ومبلغا؛ وليس إلي من الهدى شيء، وخلق إبليس مزينا؛ وليس\nإليه من الضلالة شيء \".\nموضوع\nأخرجه الدولابي (٢/١٥٧)، والعقيلي في \" الضعفاء \" (ص ١١٦)، وابن عدي في\n\" الكامل \" (ورقة ١١٩/١)، وأبو الشيخ في \" التاريخ \" (ص ٣٢٣)؛ وأبو\nإسحاق المزكي في \" الثاني من الفوائد كما في جزء منتخب منها \" (٥٣/٢)، وأبو\nعثمان البجيرمي في \" الفوائد \" (٣/١٣/٢) واللالكائي في \" السنة \" (١٠٨٢)،\nوالجرجاني (٣٥٤)، وابن عساكر (١٦/٧١/١)، وأبو محمد الحسن بن محمد بن\nإبراهيم في \" أحاديث منتقاة \" (ق ١٤٥/١)، والديلمي في \" مسنده \" (٢/١/٥)\n، والسلفي في \" معجم السفر \" (١٦٣/١) عن خالد بن عبد الرحمن العبدي أبي\nالهيثم عن سماك بن حرب عن طارق بن شهاب عن عمر بن الخطاب مرفوعا. وقال\nالعقيلي:","vol":"5","page":275},{"text":"\" خالد بن عبد الرحمن أبو الهيثم؛ ليس بمعروف بالنقل، وحديثه غير محفوظ،\nولا يعرف له أصل \".\nثم ساق له هذا فقط، وقال ابن عدي:\n\" وفي قلبي من هذا الحديث شيء، ولا أدري أسمع خالد من سماك أولقيه، أم لا\n\". قال:\n\" وخالد ليس بذاك \".\nقلت: والحديث أورده ابن الجوزي في \" الموضوعات \" من طريق العقيلي حاكيا\nلكلامه المذكور، فتعقبه السيوطي في \" اللآلي \" (١/١٣١) بكلام ابن عدي\nالمذكور أيضا الذي ظاهره أن ليس في الحديث إلا الانقطاع؛ فقال السيوطي:\n\" وخالد الخراساني روى له أبو داود والنسائي، ووثقه ابن معين، فحينئذ ليس\nفي الحديث إلا الإرسال \".\nقال ابن عراق في \" تنزيه الشريعة \" (١٣٨/٢):\n\" قلت: وفرق الحافظ الدارقطني والمزي والذهبي وابن حجر بين الخراساني\nوالذي في هذا الإسناد، وقالوا: إن هذا هو العبدي العطار الكوفي، وقال\nالدارقطني وابن حجر: إنه مجهول. والله أعلم \".\nقلت: وقال الدارقطني كما في \" الميزان \":\n\" لا أعلمه روى غير هذا الحديث الباطل \". يعني هذا.","vol":"5","page":276},{"text":"<span data-type=\"title\" id=toc-2260>٢٢٥٠ </span>- \" التوبة النصوح: الندم على الذنب حين يفرط منك، فتستغفر الله بندامتك عند\nالحافر، ثم لا تعود إلي أبدا \".\nموضوع\nرواه الخطابي في \" الغريب \" (١/٤٧٢)، وكذا ابن أبي حاتم عن الوليد بن بكير\nأبي جناب (١) عن عبد الله بن محمد العدوي عن أبي سنان البصري عن أبي قلابة عن\nزر بن حبيش عن أبي بن كعب قال: سألت النبي ﷺ عن التوبة\nالنصوح، فقال:\n\" هو الندم ... \". وقال الخطابي:\n\" عند الحافر: معناه عند مواقعة الذنب، لا تؤخرها فتكون مصرا \".\nقلت: وهذا إسناد موضوع، آفته العدوي هذا؛ قال وكيع:\n\" يضع الحديث \".\nوقال البخاري:\n\" منكر الحديث \".\nوالوليد بن بكير. قال الذهبي:\n\" ما رأيت من وثقه غير ابن حبان، قال أبو حاتم: شيخ \".\nلكن نقل الحافظ عن الدارقطني أنه قال:\n\" متروك الحديث \".\nفتوثيق ابن حبان مردود.\n_________\n(١) كذا في مسودتي، وكذلك هو في \" تفسير ابن كثير \" من رواية ابن أبي حاتم و\" تهذيب التهذيب \". وفي \" الميزان \": \" أبو خباب \" بالخاء المعجمة ثم باء موحدة. وكذا في \" تهذيب المزي \"، وهو الصواب كما في \" الإكمال \" و\" التوضيح \"، وقالا: \" متروك الحديث \". اهـ","vol":"5","page":277},{"text":"والحديث عزاه السيوطي لابن أبي حاتم وابن مردويه عن أبي، ولم يتكلم المناوي\nعلى إسناده بشيء!\nورواه هناد في \" الزهد \" (٢/٤٥٣ - ٤٥٤)، وعنه الطبري في \" التفسير \" (\n٢٨/١٠٧)، وابن أبي شيبة (١٣/٢٧٩)، والحاكم (٢/٤٩٥) وصححه، ووافقه\nالذهبي، ورواه الطحاوي في \" شرح معاني الآثار \" (٢/٣٦٧ - هندية) عن عمر بن\nالخطاب موقوفا عليه نحوه.\n<span data-type=\"title\" id=toc-2261>٢٢٥١ </span>- \" يوم الثلاثاء يوم الدم، فيه ساعة لا يرقأ فيها الدم \".\nضعيف\nرواه أبو داود (٢/١٥١ - تازية)، والعقيلي في \" الضعفاء \" (٥٥) عن بكار بن\nعبد العزيز بن أبي بكرة قال: حدثتني عمتي كيسة أن أبا بكرة كان ينهى عن\nالحجامة يوم الثلاثاء، ويزعم عن رسول الله ﷺ أنه يوم الدم\nويقول: \" فيه ساعة ... \".\nذكره العقيلي في ترجمة بكار هذا، وقال:\n\" لا يتابع عليه، وليس في هذا الباب في اختيار يوم للحجامة شيء يثبت \".\nوروى عن ابن معين أنه قال في بكار هذا:\n\" ليس بشيء \".\nوقال في \" التقريب \":\n\" صدوق يهم \".\nقلت: وكيسة مجهولة، تفرد عنها ابن أخيها بكار بن عبد العزيز، كما في \"\nالميزان \"، فقول الحافظ: \" لا يعرف حالها \" ليس بدقيق، وحقه أن يقال: \" لا\nتعرف \"، أو: \" مجهولة \"، لأنها مجهولة العين، لا مجهولة الحال فقط!","vol":"5","page":278},{"text":"<span data-type=\"title\" id=toc-2262>٢٢٥٢ </span>- \" أكثروا الصلاة علي، فإن صلاتكم علي مغفرة لذنوبكم، واطلبوا لي الدرجة\nالوسيلة، فإن وسيلتي عند ربي شفاعة لكم \".\nضعيف جدا\nرواه ابن عساكر (١٧/٢٤٦/١)، عن ناشب بن عمروالشيباني: نا مقاتل بن حيان عن\nأبي صالح عن الحسن بن علي عن رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف جدا، ناشب بن عمروالشيباني، قال البخاري:\n\" منكر الحديث \".\nوقال الدارقطني:\n\" ضعيف \".\nوالحديث بيض به المناوي.","vol":"5","page":279},{"text":"<span data-type=\"title\" id=toc-2263>٢٢٥٣ </span>- \" أكثروا الصلاة علي في الليلة الزهراء، واليوم الأزهر، فإن صلاتكم تعرض علي \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٢٤٣ من ترتيبه) عن عبد المنعم بن بشير الأنصاري\n: حدثنا أبو مودود عبد العزيز بن أبي سليمان المدني عن محمد بن كعب القرظي عن\nأبي هريرة مرفوعا. وقال:\n\" لا يروى عن محمد عن أبي هريرة إلا بهذا الإسناد، تفرد به أبو مودود \".\nقلت: وهو ثقة، كما قال أحمد وابن معين وأبو داود وابن المديني وغيرهم،\nفقول الحافظ فيه: \" مقبول \"؛ غير مقبول، ولعله سبق قلم منه أومن النساخ.","vol":"5","page":279},{"text":"لكن الراوي عنه عبد المنعم بن بشير الأنصاري متهم، بل وضاع، قال الذهبي:\n\" جرحه ابن معين واتهمه، وقال ابن حبان: منكر الحديث جدا \".\nوقال الحاكم:\n\" يروي عن مالك وعبد الله بن عمر الموضوعات \".\nوقال الخليلي في \" الإرشاد \":\n\" هو وضاع على الأئمة \".\nومنه يتبين تساهل الهيثمي في اقتصاره على قوله فيه (٢/١٦٩):\n\" وهو ضعيف \".\nوالحديث عزاه في \" الجامع \" للبيهقي في \" الشعب \" عن أبي هريرة، وابن عدي عن\nأنس، وسعيد بن منصور عن الحسن، وخالد بن معدان مرسلا.\nقلت: وحديث أنس مخرج في \" الصحيحة \" (١٤٠٧)، من رواية ابن عدي، وليس فيه\n\" الليلة الزهراء واليوم الأزهر \"، وإنما قال: \" ليلة الجمعة، ويوم\nالجمعة \".\nوحديث ابن معدان المرسل لفظه:\n\" أكثروا الصلاة علي في كل يوم جمعة، فإن صلاة أمتي تعرض علي في كل يوم جمعة \".\nهكذا ذكره السخاوي في \" القول البديع \" (ص ١٥٩ - بيروت) من رواية سعيد بن\nمنصور في \" سننه \".\nومن ذلك يتبين للقارىء تساهل السيوطي في عزوالحديث بلفظ الترجمة","vol":"5","page":280},{"text":"لابن منصور وابن عدي!\nوالحديث أورده السخاوي (١٥٩) عن عمر بن الخطاب مرفوعا به، وزاد:\n\" فأدعولكم وأستغفر \"، وقال:\n\" ذكره ابن بشكوال بسند ضعيف \".\nثم أورده عن ابن شهاب الزهري رفعه مرسلا دون الزيادة.\nأخرجه النميري.\n<span data-type=\"title\" id=toc-2264>٢٢٥٤ </span>- \" إذا تجشأ أحدكم أوعطس فلا يرفعن بهما الصوت، فإن الشيطان يحب أن يرفعه بهما\nالصوت \".\nضعيف\nرواه الديلمي في \" مسند الفردوس \" (١/١/١٥٦ - ١٥٧)، وابن عساكر (١٨/١٨٩/١)، عن أبي عتبة أحمد بن الفرج: نا بقية: نا الوضين عن يزيد بن مرثد، أدرك\nثلاثة من أصحاب النبي ﷺ: عبادة بن الصامت، وشداد بن\nأوس، وواثلة بن الأسقع قالوا: قال رسول الله ﷺ:\nقلت: وهذا إسناد ضعيف، أحمد بن الفرج قال الذهبي في \" الضعفاء \":\n\" ضعيف، ضعفه محمد بن عوف \".\nوالوضين هو ابن عطاء، قال أحمد:\n\" ما كان به بأس \"،\nولينه غيره. قاله الذهبي في المصدر السابق. وقال الحافظ:\n\" صدوق سيىء الحفظ \".","vol":"5","page":281},{"text":"ورواه أبو داود في \" مراسيله \" (٥٢٤) عن يزيد بن مرثد.\nوأما حديث: \" كف عنا جشاءك.. \" فصحيح بمجموع طرقه، وقد خرجته لذلك في \"\nالصحيحة \" (٣٤٣) .\n<span data-type=\"title\" id=toc-2265>٢٢٥٥ </span>- \" إذا تمنى أحدكم، فلينظر ماذا يتمنى، فإنه لا يدري ما يكتب من أمنيته \".\nضعيف\nرواه الطيالسي في \" مسنده \" (٢٣٤١)، وكذا أحمد (٢/٣٥٧ و٣٨٧)، والبخاري\nفي \" الأدب المفرد \" (٧٩٤)، والترمذي (٣٦٠٥)، وحسنه، وأبو يعلى (\n٥٩٠٧)، وابن عدي (٢٤٤/٢)، وعنه البيهقي في \" الشعب \" (٢/٣٨٥/١) عن عمر\nابن أبي سلمة عن أبيه عن أبي هريرة مرفوعا، وقال ابن عدي:\n\" وهذا الحديث لا بأس به، وعمر بن أبي سلمة متماسك الحديث، لا بأس به \".\nقلت: قال الذهبي في \" الضعفاء \":\n\" ضعفه ابن معين، وقال النسائي: ليس بالقوي \".\nوفي \" التقريب \":\n\" صدوق يخطىء \".","vol":"5","page":282},{"text":"<span data-type=\"title\" id=toc-2266>٢٢٥٦ </span>- \" إذا وقعت كبيرة، أوهاجت ريح مظلمة، فعليكم بالتكبير، فإنه يجلي العجاج الأسود \".","vol":"5","page":282},{"text":"موضوع.\nرواه أبو يعلى في \" المسند \" (١٩٤٧)، وابن السني في \" عمل اليوم \" (٣٧٩)\n، وابن حبان في \" المجروحين \" (٢/١٧٩) عن عنبسة بن عبد الرحمن عن محمد بن\nزاذان عن جابر قال: قال رسول الله ﷺ.\nوأخرجه ابن عدي (٣٠٢/١)، وقال:\n\" محمد بن زاذان منكر الحديث، لا يكتب حديثه \".\nقلت: الجملة الأولى منه قالها الترمذي أيضا، والأخرى قالها البخاري، فهو\nشديد الضعف. لكن الراوي عنه عنبسة بن عبد الرحمن الأموي شر منه، فقد قال أبو\nحاتم:\n\" متروك الحديث، كان يضع الحديث \".\nوقال البخاري:\n\" تركوه \".\nوقال الأزدي:\n\" كذاب \".\nقلت: وبه أعله الهيثمي في \" المجمع \" (١٠/١٣٨) .\n<span data-type=\"title\" id=toc-2267>٢٢٥٧ </span>- \" إلياس والخضر أخوان، أبو هما من الفرس، وأمهما من الروم \".\nموضوع\nرواه الديلمي (١/٢/٢١٤) عن أحمد بن غالب: حدثنا عبد الرحمن بن محمد: حدثنا\nإسحاق بن عيسى عن مالك عن ابن شهاب عن سعيد بن المسيب عن أبي هريرة مرفوعا.","vol":"5","page":283},{"text":"قلت: وهذا إسناد موضوع، آفته عبد الرحمن هذا أوالراوي عنه. قال الحافظ في\n\" اللسان \":\n\" عبد الرحمن بن محمد اليحمدي، ويقال التميمي؛ شيخ مجهول. روى عنه أحمد بن\nمحمد بن غالب المعروف بغلام خليل، وهو تالف \".\nثم ساق له حديثا آخر من طريق أحمد هذا عنه عن مالك ... وأنت ترى أنه روى هذا\nالحديث عنه بواسطة إسحاق بن عيسى، وهو ثقة، فيحتمل أن يكون عبد الرحمن هذا\nهو ابن محمد أبو سبرة المدني. قال الحاكم أبو أحمد:\n\" له مناكير \".\nوالحديث أشبه شيء بالإسرائيليات، وقد رواه ابن عساكر بإسناده إلى السدي من\nقوله كما في \" تاريخ ابن كثير \" (١/٣٣٠)، وهذا يؤيد ما ذكرنا. والله أعلم.\n<span data-type=\"title\" id=toc-2268>٢٢٥٨ </span>- \" الهو اوالعبوا؛ فإني أكره أن يرى في دينكم غلظة \".\nموضوع\nرواه الديلمي (١/١/١٩) عن أبي بكر الذهبي عن محمد بن عبد السلام عن يحيى بن\nيحيى عن عبد العزيز بن محمد عن عمروبن أبي عمروعن المطلب بن عبد الله\nمرفوعا.\nقال الحافظ:\n\" الذهبي اسمه............ و......... \"!\nكذا في الأصل بياض، وآفة هذا الإسناد عندي محمد بن عبد السلام، وهو ابن\nالنعمان. قال الذهبي:","vol":"5","page":284},{"text":"\" بصري، كتب عنه ابن عدي، ورماه بالكذب، وأنه يروي ما لم يسمعه \".\nويحيى بن يحيى: الظاهر أنه الغساني الواسطي، قال ابن حبان:\n\" لا تجوز الرواية عنه، لأنه أكثر من مخالفة الثقات فيما يرويه عن الأثبات \".\nوبه أعله المناوي، وبالانقطاع. يعني: الإرسال، لأن المطلب بن عبد الله\nتابعي كثير التدليس والإرسال.\nثم توقفت في كون يحيى هذا هو الغساني، بل الراجح أنه يحيى بن يحيى بن بكر\nالحنظلي أبو زكريا النيسابوري الثقة الإمام، فد رأيت في ترجمته من \" تهذيب\nالمزي \" أنه روى عن عبد العزيز بن محمد الدراوردي.\n<span data-type=\"title\" id=toc-2269>٢٢٥٩ </span>- \" إن الأرض لتعج إلى ربها من الذين يلبسون الصوف رياء \".\nباطل\nرواه الديلمي (١/٢/٢٦٦) عن نوح بن عبد الرحمن: حدثنا محمد بن عبيد الهمداني\n: حدثنا عباد بن منصور عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، عباد بن منصور ضعيف. ومن دونه لم أعرفهما.\nوقد أخرجه ابن حبان في \" الضعفاء \" (٣/١٥٦)، والشجري في \" الأمالي \" (\n٢/٢٢٣) من طريق أبي حكيم الأزدي عن عباد به. وقال ابن حبان:\n\" أبو حكيم؛ شيخ يروي المناكير عن أقوام ضعاف، ويأتي عن الثقات بما لا يتابع\nعليه. وعباد قد تبرأنا من عهدته \".","vol":"5","page":285},{"text":"والحديث ذكره السيوطي من رواية الديلمي عن ابن عباس. فتعقبه المناوي بقوله:\n\" ورواه عنه أيضا الحاكم، وعنه ومن طريقه خرجه الديلمي مصرحا، فعزوالمصنف\nالحديث للفرع، وإضرابه عن الأصل تقصير أوقصور. وفي \" الميزان \" ما محصوله\nأنه خبر باطل، ولعله لأن فيه سهل بن عمارة، قال في \" الضعفاء \":\nرماه الحاكم بالكذب. وعباد بن منصور قد ضعفوه \".\nقلت: ليس في مسودتي ذكر لسهل بن عمار في إسناد الديلمي، وأنا نقلته من \"\nمختصره \" للحافظ ابن حجر، ولست أطوله الآن لأعيد النظر في إسناده، لأنه في\nدار الكتب المصرية، وأنا أكتب هذا في دمشق، والذهبي إنما أبطله لرواية (\nأبي حكيم الأزدي)، ووافقه العسقلاني.\n<span data-type=\"title\" id=toc-2270>٢٢٦٠ </span>- \" من سره أن يتزوج امرأة من أهل الجنة، فليتزوج أم أيمن \".\nضعيف\nأخرجه ابن سعد (٨/٢٢٤) عن فضيل بن مرزوق عن سفيان بن عقبة قال:\n\" كانت أم أيمن تلطف النبي ﷺ، وتقوم عليه، فقال رسول الله\nﷺ: فذكره، فتزوجها زيد بن حارثة، فولدت له أسامة بن زيد \".\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير سفيان بن عقبة، ولم أجد له ترجمة،\nوليس هو أخوقبيصة الذي روى عن الثوري كما زعم المناوي، فإنه متأخر عن هذا،\nوهذا تابعي كما يدل عليه ظاهر الإسناد، ولذلك قال في","vol":"5","page":286},{"text":"\" الجامع الصغير \":\n\" إنه مرسل \".\n<span data-type=\"title\" id=toc-2271>٢٢٦١ </span>- \" عجب ربكم من ذبحكم الضأن في يوم عيدكم هذا \".\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/٢٣٤)، والبيهقي في \" الشعب \" (\n٢/٣٩٤/٢)، والديلمي في \" مسند الفردوس \" (٢/٢٩٥ - زوائده) عن سليمان بن\nداود المنقري: حدثنا ابن أبي فديك عن شبل بن العلاء بن عبد الرحمن بن يعقوب عن\nأبيه عن جده عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد موضوع؛ آفته المنقري، وهو الشاذكوني، فإنه مع حفظه اتهمه\nغير واحد بالكذب بالحديث. وقال الذهبي في \" الضعفاء \":\n\" قال ابن معين: كان يكذب، وقال البخاري: فيه نظر، وقال أبو حاتم: متروك \".\nويظهر أن المناوي خفيت عليه هو ية سليمان هذا، لأنه لم ينسب في رواية البيهقي\n، فأخذ يعله بمن فوقه: بشبل بن العلاء، بل وبأبيه العلاء بن عبد الرحمن، مع\nأنه ثقة من رجال مسلم، فقال:\n\" والعلاء بن عبد الرحمن أورده أيضا (يعني الذهبي) في (الضعفاء) \".\nوهذا منه عجيب، فإن الذهبي لم يقتصر فيه على مجرد إيراده إياه، بل أتبعه\nبقوله: \" صدوق، قال ابن عدي: ما أرى به بأسا \".\nوأعله أيضا بابن أبي فديك، واسمه محمد بن إسماعيل بن مسلم، فقال:\n\" قال ابن سعد: ليس بحجة \".","vol":"5","page":287},{"text":"قلت: لم يجرحه غيره، وقد قال ابن معين: ثقة، والنسائي: ليس به بأس.\nوذكره ابن حبان في \" الثقات \"، واحتج به الشيخان، فمثله لا يؤثر فيه جرح من\nجرحه بدون سبب مفسر جارح، ولذلك قال الذهبي في \" الميزان \":\n\" صدوق مشهور، محتج به في الكتب الستة، قال ابن سعد وحده: ليس بحجة، ووثقه\nجماعة \".\n<span data-type=\"title\" id=toc-2272>٢٢٦٢ </span>- \" سيد الفوارس أبو موسى \".\nضعيف\nأخرجه ابن سعد (٤/١٠٧): أخبرنا أحمد بن عبد الله بن يونس: حدثنا نعيم بن\nيحيى التميمي قال: قال رسول الله ﷺ:.. فذكره.\nقلت: وهذا إسناد ضعيف معضل، نعيم هذا من أتباع التابعين؛ قال ابن أبي حاتم\n(٤/١/٤٦٢):\n\" روى عن الأعمش وإسماعيل بن أبي خالد والحسن بن عمروالفقيمي. روى عنه زيد\nابن حباب، وأحمد بن عبد الله بن يونس ويحيى الحماني وابنه عبيد صاحب شهاب\nابن عباد \".\nولم يذكر فيه جرحا ولا تعديلا. وذكره ابن حبان في \" الثقات \" (٩/٢١٨) .","vol":"5","page":288},{"text":"<span data-type=\"title\" id=toc-2273>٢٢٦٣ </span>- \" همة العلماء الرعاية، وهمة السفهاء الرواية \".\nموضوع\nرواه الخطيب في \" اقتضاء العلم العمل \" (ق ٥/١)، وابن عساكر (١٩/٧٨/٢) عن\nأحمد بن القاسم بن نصر: نا محمد بن سليمان بن حبيب لوين: حدثني أبو محمد\nالأطرابلسي عن أبي معمر عن الحسن قال: فذكره موقوفا عليه، ثم قال الخطيب:","vol":"5","page":288},{"text":"\" رواه محمد بن هارون بن حميد بن المجدر عن لوين، فقال: عن الحسن قال:\nقال رسول الله ﷺ: \" فذكره.\nقلت: ابن المجدر هذا ثقة، ولكني لم أقف على إسناده إليه هكذا مرفوعا، لا\nعند ابن عساكر ولا عند غيره، وقد عزاه إليه مرفوعا السيوطي في \" الجامع \"،\nولا يصح عندي مرفوعا ولا موقوفا، لأن مداره على أبي محمد الأطرابلسي، وفي\nترجمته أورده ابن عساكر، ولم يذكر فيه جرحا ولا تعديلا، فهو في عداد\nالمجهولين. والحسن هو البصري، فهو مرسل إن صح السند إليه مرفوعا، بل إن\nرفعه باطل عندي، ليس عليه نور النبوة.\n<span data-type=\"title\" id=toc-2274>٢٢٦٤ </span>- \" لا تسبوا السلطان، فإنه فيء الله في أرضه \".\nضعيف جدا\nأخرجه ابن أبي عاصم في \" السنة \" (١٠١٣) بتحقيقي، والبيهقي في \" الشعب \" (\n٢/٤٠١/٢ و٧٣٧٢ - ط) عن موسى بن يعقوب الزمعي عن عبد الأعلى بن موسى بن\nعبد الله بن قيس بن مخرمة: أن إسماعيل بن رافع مولى المزنيين أخبره: أن زيد\nابن أسلم أخبره: أن أباه أسلم أخبره:\nأنه خرج إلى عمر بن الخطاب حين قدم إلى أبي عبيدة بن الجراح وهو بباب الجابية\n، فقال أبو عبيدة: يا أسلم، هل استعملك عمر على مواليه وأهله؟ فقلت: لا.\nقال: فأشهد لسمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدا، إسماعيل بن رافع المزني ضعيف جدا. قال الذهبي في\n\" المغني في الضعفاء \":\n\" ضعفوه جدا \".\nوالزمعي فيه ضعف. وشيخه ومن فوقه قال في \" الميزان \":","vol":"5","page":289},{"text":"\" عبد الأعلى بن عبد الله شيخ لموسى بن يعقوب الزمعي، لا يعرف من هو. وقال\nالعقيلي: لا يتابع على حديثه، وشيخه إسماعيل مولى مزينة نحوه. يعني لا يعرف\n\".\nقلت: لم يقع عند العقيلي (٣/٦٠) (إسماعيل) منسوبا إلى أبيه (رافع)، فلم\nيعرفه!\nوالحديث أخرجه الديلمي في \" مسند الفردوس \" (٤/١٤٨) من طريق الواقدي، وهو\nمتروك متهم.\n<span data-type=\"title\" id=toc-2275>٢٢٦٥ </span>- \" إياكم والدين، فإنه هم بالليل، ومذلة بالنهار \".\nضعيف جدا\nرواه أبو الحسن الحربي في الثاني من \" الفوائد \" (١٦٩/١): حدثنا ابن عبدة:\nحدثنا أبو كامل: حدثنا الحارث بن نبهان عن يزيد بن عبد الله عن أبي أيوب - قال\n: أبو كامل: لا أدري ذكره عن أنس أولا - قال رسول الله ﷺ:\nفذكره.\nوهكذا رواه الحربي أيضا في \" جزء فيه نسخة عبد العزيز بن المختار عن سهيل بن\nأبي صالح عن أبيه عن أبي هريرة \" (١٦١/١) .\nقلت: وهذا إسناد موضوع. ابن عبدة هذا هو محمد بن عبدة بن حرب القاضي البصري\n، قال الذهبي:\n\" قال البرقاني وغيره: هو من المتروكين، وقال ابن عدي: كذاب، حدث عمن لم\nيرهم \".\nقلت: لكن رواه القضاعي (٩٥٨) من طريق عبد الله بن وهب، قال: نا الحارث بن\nنبهان به.","vol":"5","page":290},{"text":"فالآفة من الحارث هذا؛ فإنه متروك كما في \" التقريب \".\nومن طريقه أخرجه أبو عثمان البحيري في \" الفوائد \" (٣٦/١)، والواحدي في \"\nالوسيط \" (١/١٠٣/١)، والديلمي في \" المسند \" (١/٢/٣٤٧) .\n<span data-type=\"title\" id=toc-2276>٢٢٦٦ </span>- \" أيما نائحة ماتت قبل أن تتوب؛ ألبسها الله سربالا من نار، وأقامها للناس\nيوم القيامة \".\nمنكر\nرواه أبو يعلى في \" مسنده \" (٤/١٤٣٠)، والعقيلي في \" الضعفاء \" (٣٤٤)،\nوابن عدي (٣٢٠/١)، وابن حبان في \" المجروحين \" (٢/١٨٦) عن عبيس بن ميمون\n: حدثنا يحيى بن أبي كثير عن أبي سلمة بن عبد الرحمن عن أبي هريرة مرفوعا.\nوقال العقيلي:\n\" عبيس: حدثنا عبد الله بن أحمد قال: سألت أبي عن أحاديث حدثنا بها خلف بن\nهشام البزار عن عبيس بن ميمون؟ فقال أبي: أحاديث عبيس أحاديث مناكير \".\nثم ساق به عبد الله أحاديث هذا منها، ثم قال:\n\" قال أبي: هذه كلها مناكير \". وقال البخاري:\n\" منكر الحديث \"، ثم قال العقيلي:\n\" ولا يتابع عليه \".\nوذكر ابن عدي نحوه، ثم قال:\n\" وعامة ما يرويه غير محفوظ \".\nوقال ابن حبان:\n\" ويروي عن الثقات الموضوعات توهما لا تعمدا \".","vol":"5","page":291},{"text":"قلت: فهو ضعيف جدا، لا ضعيف فقط كما ترجمه الحافظ في \" التقريب \".\n<span data-type=\"title\" id=toc-2277>٢٢٦٧ </span>- \" الإيماء خيانة، ليس لنبي أن يومئ \".\nضعيف\nأخرجه ابن سعد (٢/١٤١) من طريق علي بن زيد عن سعيد بن المسيب:\n\" أن رسول الله ﷺ أمر بقتل ابن أبي سرح يوم الفتح، وفرتنا\nوابن الزبعري وابن خطل، فأتاه أبو برزة، وهو متعلق بأستار الكعبة، فبقر\nبطنه، وكان رجل من الأنصار قد نذر إن رأى ابن أبي سرح أن يقتله، فجاء عثمان\n، وكان أخاه في الرضاعة، فشفع له عند النبي ﷺ، وقد أخذ\nالأنصاري بقائم السيف ينتظر النبي ﷺ متى يومئ إليه أن يقتله،\nفشفع له عثمان حتى تركه، ثم قال رسول الله ﷺ للأنصاري: هلا\nوفيت بنذرك؟ فقال: يا رسول الله! وضعت يدي على قائم السيف أنتظر متى تومئ\nفأقتله، فقال النبي ﷺ: ... \" فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله فيه علي بن زيد، وهو ابن جدعان؛\nسيئ الحفظ.\nلكن الشطر الثاني منه قد جاء من طريقين آخرين أحدهما حسن كما قد بينته في\nالكتاب الآخر: \" الصحيحة \" برقم (١٧٢٣)، والآخر مخرج في \" صحيح أبي داود \"\n(٢٤٠٥)، وفيهما القصة بنحوها.","vol":"5","page":292},{"text":"<span data-type=\"title\" id=toc-2278>٢٢٦٨ </span>- \" اليمن حسن الخلق \".\nضعيف\nرواه القضاعي في \" مسند الشهاب \" (٥٤) من طريق الخرائطي،","vol":"5","page":292},{"text":"وهذا في \" المكارم\n\" (ص ٧ - ٨ و١٠) بسنده عن أبي بكر بن أبي مريم قال: نا حبيب بن عبيد عن\nعائشة مرفوعا.\nقلت: وهذا سند ضعيف. أبو بكر بن أبي مريم ضعيف، ولهذا كتب بعض المحدثين -\nوأظنه ابن المحب - على هامش النسخة بحذاء الحديث: ضعيف. وضعفه العراقي في \"\nتخريج أحاديث الإحياء \" (٣/٥٠) .\n<span data-type=\"title\" id=toc-2279>٢٢٦٩ </span>- \" إذا كان يوم القيامة، أتي بالوالي، فيوقف على جسر جهنم، فيأمر الله الجسر\n، فينتفض انتفاضة يزول كل عظم من مكانه، ثم يأمر الله العظام [أن] ترجع إلى\nأماكنها، ثم يسأله، فإن كان مطيعا، أخذ بيده، وأعطاه كفلين من رحمته،\nوإن كان عاصيا، خرق به الجسر، فهو ى في جهنم مقدار سبعين خريفا \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤٠٢/٢ و٣٨٣ - ط) عن حشرج بن نباتة عن هشام بن\nحبيب عن بشر بن عاصم عن أبيه:\n\" أنه بعث إليه عمر بن الخطاب يستعمله على بعض الصدقة، فأبى أن يعمل له، قال\n: سمعت النبي ﷺ يقول:.. \" فذكره، فقال عمر: سمعت من\nرسول الله ﷺ ما لم نسمع؟ فقال: نعم، وكان سلمان الفارسي\nوأبو ذر الغفاري، قال سلمان: أي والله يا عمر بن الخطاب، ومع السبعين\nسبعين خريفا في واد من نار تلهب التهابا، فقال عمر بيده على جبهته: إنا لله\nوإنا إليه راجعون، من يأخذها بما فيها؟ فقال سلمان: من سلت الله أنفه،\nوألزق خده بالأرض.\nقلت: وهذا إسناد ضعيف، حشرج بن نباتة، قال الحافظ:\n\" صدوق يهم \".","vol":"5","page":293},{"text":"وشيخه هشام بن حبيب لم أجد له ترجمة.\nوبشر بن عاصم هو ابن سفيان بن عبد الله بن ربيعة بن الحارث الثقفي الطائفي؛\nثقة.\nوكذالك أبو هـ عاصم، وهو تابعي لم يسمع من النبي ﷺ، فكيف\nيقول في الحديث: سمعت النبي ﷺ؟\nوالجواب - والله أعلم - أنه سقط من الراوي أوالناس قوله: \" عن أبيه \" للمرة\nالثانية، يعني سفيان بن عبد الله، وهو صحابي معروف، وكان عامل عمر على\nالطائف.\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن عساكر عن بشر بن عاصم أيضا\nبلفظ:\n\" أيما وال ولي من أمر المسلمين شيئا وقف به على جسر جهنم، فيهتز به الجسر حتى\nيزول كل عضو\".\nوبيض لإسناده المناوي والزبيدي في \" الإتحاف \" (٧/٧٦ - ٧٧) !\n<span data-type=\"title\" id=toc-2280>٢٢٧٠ </span>- \" أيما وال ولي أمر أمتي بعدي أقيم على حد الصراط، ونشرت الملائكة صحيفته،\nفإن كان عادلا؛ نجاه الله ﷿ بعدله، وإن كان جائرا؛ انتفض به الصراط\nانتفاضة تزايل بين مفاصله حتى يكون بين عضوين من أعضائه مسيرة مائة عام، ثم\nينخرق به الصراط، فأول ما يتقي به النار أنفه وحر وجهه \".\nضعيف\nرواه ابن بشران في \" الأمالي \" (٢/١٢/١): أخبرنا أبو عبد الله محمد بن زيد\nابن علي بن مروان الأنصاري - بالكوفة -: حدثنا علي بن أحمد بن","vol":"5","page":294},{"text":"عمروالجنيني:\nحدثنا محمد بن منصور: حدثنا حسن بن يحيى: حدثنا عمر بن علي بن عمر: حدثني\nالثقة عن أبي سهل عن مالك بن أوس بن الحدثان النصري عن علي بن أبي طالب\nمرفوعا.\nقلت: وهذا إسناد ضعيف، لأن الثقة لم يسم. والراوي عنه عمر بن علي بن عمر\nلم أعرفه.\nوحسن بن يحيى الظاهر أنه الخشني، فإنه من هذه الطبقة. وهو صدوق كثير الغلط\nكما في \" التقريب \".\nوالراوي عنه لم أعرفه أيضا.\nوأما ابن مروان الأنصاري؛ فثقة ترجم له الخطيب (٥/٢٨٩) ترجمة جيدة.\nوأما أبو سهل؛ فهو محمد بن عمروبن عطاء أبو عبد الله المدني، وهو حسن\nالحديث.\nوالحديث مما بيض له المناوي والزبيدي أيضا.\n<span data-type=\"title\" id=toc-2281>٢٢٧١ </span>- \" الإيمان معرفة بالقلب، وقول باللسان، وعمل بالأركان \".\nموضوع\nأخرجه ابن ماجه (رقم ٦٥)، وابن السماك في \" حديثه \" (٢/٨٨/٢)، والعقيلي\nفي \" الضعفاء \" (٤٠٦)، والدولابي في \" الكنى \" (٢/١١)، وابن جرير\nالطبري في \" التهذيب \" (٢/١٩٦/١٥٢٤ و١٥٢٥)، والآجري في \" الشريعة \" (ص\n١٣٠ - ١٣١)، والبيهقي في \" الشعب \" (١/١٢)، وأبو بكر الخبازي الطبري في\n\" الأمالي \" (١٠/٢)، وأبو نعيم في \" أخبار","vol":"5","page":295},{"text":"أصبهان \" (١/١٣٨)، والخطيب (١٠/٣٤٣ - ٣٤٤ و١١/٤٧)، ومن طريقه ابن الجوزي في \" الموضوعات \" (١/١٢٨)،\nوابن عبد الهادي في \" جزء أحاديث وحكايات \" (٣٢٩/٢)؛ كلهم من طريق أبي\nالصلت الهروي: حدثنا علي نب موسى الرضا: حدثنا أبي موسى بن جعفر: حدثنا أبي\nجعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي\nعن أبيه علي بن أبي طالب قال: قال رسول الله ﷺ: فذكره.\nوقال العقيلي:\n\" موسى بن جعفر حديثه غير محفوظ، ولا يتابع عليه إلا من جهة تقاربه، والحمل\nفيه على أبي الصلت الهروي \".\nقلت: اسمه عبد السلام بن صالح، قال الذهبي في \" الضعفاء \":\n\" اتهمه بالكذب غير واحد، قال أبو زرعة: لم يكن بثقة. وقال ابن عدي: متهم\n. وقال غيره: رافضي \".\nوفي \" التقريب \":\n\" صدوق، له مناكير، وكان يتشيع، وأفرط العقيلي فقال: كذاب \".\nقلت: لم ينفرد بذلك العقيلي، بل تابعه محمد بن طاهر، فقال أيضا: \" كذاب \"؛\nكما نقله الحافظ نفسه في \" التهذيب \". وذكر فيه عن أبي الحسن - وهو\nالدارقطني -:\n\" وهو متهم بوضعه - يعني هذا الحديث - لم يحدث به إلا من سرقه منه، فهو\nالابتداء في هذا الحديث \".\nوقال عبد الحق الإشبيلي في \" أحكامه \" (ق ٣/١ - ٢):","vol":"5","page":296},{"text":"\" وعبد السلام هذا ضعيف لا يحتج به، وقد رواه عن علي بن موسى الهيثم بن\nعبد الله، وهو مجهول، وداود بن سليمان القزويني وعلي بن الأزهر السرخسي\nوهما ضعيفان. ورواه الحسن بن علي العدوي عن محمد بن صدقة ومحمد بن تميم -\nوهما مجهولان - عن موسى بن جعفر والد علي. والحسن هو ابن علي بن زكريا بن\nصالح أبو سعيد البصري، وكان يضع الحديث. ولا يتيسر هذا الحديث من وجه صحيح \".\nقلت: متابعة الهيثم بن عبد الله هي من رواية العدوي أيضا، وقد أخرجها ابن\nعدي في \" الكامل \" (ق ٩٣/٢) من طريقه عنه، وعن ابني صدقة وتميم، ثم قال:\n\" وهذا عن علي بن موسى الرضا قد رواه عنه أبو الصلت الهروي، وداود بن سليمان\nالغازي القزويني، وعلي بن الأزهر السرخسي وغيرهم، وهؤلاء أشهر من الهيثم\nابن عبد الله الذي روى عنه العدوي؛ لأن الهيثم مجهول، وأما روايته عن محمد\nابن صدقة ومحمد بن تميم، فإنهما مجهولان، فروى عنهما [عن] موسى بن جعفر\nوالد الرضا، فلم أسمع به، ولم يحدث به غير العدوي، وعامة ما حدث به إلا\nالقليل موضوعات، بل نتيقن أنه هو الذي وضعها على أهل البيت وغيرهم \".\nوأخرجه تمام في \" الفوائد \" (١١٠/١) من طريق الهروي، ومن طريق العدوي عن\nمحمد بن صدقة به.\nومتابعة داود بن سليمان الغازي القزويني، أخرجها ابن الجوزي في \" الموضوعات \"\n(١/١٢٨)، وابن عبد الهادي في \" جزئه \" المذكور. وداود هذا كذاب؛ كما في\n\" الضعفاء \" للذهبي.\nوتابعه عباد بن صهيب عن جعفر بن محمد به.","vol":"5","page":297},{"text":"أخرجه تمام.\nوعباد هذا كذاب هالك؛ كما قال الذهبي.\nوتابعه عبد العزيز بن محمد بن الحسن بن زبالة: نا عبد الله بن موسى بن جعفر\nبن محمد: حدثني أخي علي بن موسى به.\nأخرجه أبو موسى المديني في \" اللطائف \" (٨٥/٢) .\nوابن زبالة جرحه ابن حبان وغيره.\nوتابعه أحمد بن العباس الزهري: حدثنا علي بن موسى الرضا به.\nأخرجه أبو بكر الطبري.\nوأحمد هذا هو الصنعاني، ضعفه جدا ابن عدي عن شيخه محمد بن محمد الجهني.\nوبالجملة؛ فهذه المتابعات كلها واهية جدا، فلا يزداد الحديث بها إلا وهنا،\nلا سيما مع جزم الإمام الدارقطني أنهم سرقوه من المتهم بوضعه، ألا وهو الهروي\n. وزعم بعض المعاصرين من المشتغلين بالحديث أن الحديث صحيح، وأن عبد السلام\nابن صالح ثقة، وإنما تكلم فيه لتشيعه؛ مردود بأن الكلام فيه إنما هو لكونه\nروى أحاديث أنكرت عليه هذا أحدها، وقد صرح بذلك الخطيب البغدادي فقال:\n\" قلت: وقد ضعف جماعة من الأئمة أبا الصلت، وتكلموا فيه بغير هذا الحديث \".\nولذلك فلم يبعد ابن الجوزي عن الصواب حين حكم على الحديث بالوضع، وقد أقره\nعليه السخاوي في \" المقاصد \" (ص ١٤٠)، وتبعه ابن القيم في \" تهذيب السنن \" (٨/٥٩) .","vol":"5","page":298},{"text":"وأخرجه الخطيب (١/٢٥٥ - ٢٥٦) من طريقين آخرين عن علي بن موسى الرضا به.\nوفيهما من لم أعرفه. ثم رواه (٩/٣٨٦)، ومن طريقه ابن الجوزي في \"\nالموضوعات \" عن عبد الله بن أحمد بن عامر بن سليمان الطائي: حدثني أبي: حدثنا\nعلي بن موسى به.\nوعبد الله هذا متهم. وكذا أبو هـ.\n(تنبيه): أخرجه أبو نعيم في \" تاريخ أصبهان \" (١/١٣٨) من طريق أبي علي\nأحمد بن علي الأنصاري عن أبي الصلت، وزاد في آخره:\n\" وقال أبو علي: قال لي أحمد بن حنبل: إن قرأت هذا الإسناد على مجنون برىء\nمن جنونه، وما عيب هذا الحديث إلا جودة إسناده \"!\nقلت: وهذا لا يصح عن أحمد. أبو علي هذا مجهول، لم يزد أبو نعيم في ترجمته\nعلى قوله:\n\" سكن نيسابور \"! ثم ساق له هذا الحديث، وحديثا آخر منكر جدا بلفظ:\n\" كونوا دراة، ولا تكونوا رواة، حديث تعرفون فقهه خير من ألف تروونه \".\nساقه عن أبي علي بالسند المذكور. وقد عزاه في \" الجامع \" لـ \" الحلية \" عن\nابن مسعود، ولم أره في \" فهرسه \"، ولا تكلم على إسناده المناوي، ولوائح\nالوضع عليه لائحة.\n<span data-type=\"title\" id=toc-2282>٢٢٧٢ </span>- \" الإيمان (١) عفيف عن المحارم، عفيف عن المطامع \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٨/٢٢٤) عن عمارة بن راشد عن محمد بن النضر\nالحارثي قال: قال رسول الله ﷺ: فذكره. وقال:\n_________\n(١) الأصل \" الإمام \"، والتصحيح من \" الجامع \". اهـ","vol":"5","page":299},{"text":"\" هذا مما لا يعرف له طريق عن غير محمد بن النضر \".\nوقال في آخر ترجمته:\n\" وكان محمد بن النضر وضرباؤه من المتعبدين، لم يكن من شأنهم الرواية،\nكانوا إذا أوصوا إنسانا أووعظوه ذكروا الحديث عن النبي ﷺ\nإرسالا \".\nوقد أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/١/١١٠)، وقال:\n\" روى عن الأوزاعي. روى عنه عبد الله بن المبارك وأبو نصر التمار\nوعبد الرحمن بن مهدي \".\nولم يذكر فيه جرحا ولا تعديلا.\nوعمارة بن راشد لم أعرفه، وفي كتاب ابن أبي حاتم (٣/١/٣٦٥):\n\" عمارة بن راشد بن كنانة الليثي، ويقال ابن راشد بن مسلم، روى عن أبي هريرة\nمرسل، وسمع أبا إدريس وجبير بن نفير، وروى عن زياد عن معاوية. روى عنه\nعتبة بن أبي حكيم والإفريقي وعبد الله بن عيسى، قال أبي: مجهول \".\nقلت: وهذا متقدم عن الأول، فلا يظهر أنه هو. والله أعلم.\n<span data-type=\"title\" id=toc-2283>٢٢٧٣ </span>- \" كان يكره أن يرى الرجل جهيرا، رفيع الصوت، ويحب أن يراه خفيض الصوت \".\nموضوع\nرواه ابن وهب في \" الجامع \" (٥٥ - ٥٦)، والمخلص في \" الفوائد المنتقاة \" (\n٨/١٥/٢)، وابن عدي (٣٢٠/١)، والطبراني في \" الكبير \" (٨/٢٠٨/ رقم ٧٧٣٦\n) عن مسلمة بن علي: حدثني يحيى بن الحارث عن القاسم عن أبي أمامة مرفوعا،\nوقال ابن عدي:","vol":"5","page":300},{"text":"\" لا أعلم يرويه عن يحيى غير مسلمة ن وكل أحاديثه، أوعامتها غير محفوظة \".\nقلت: وفي \" الضعفاء \" للذهبي:\n\" تركوه \".\nقلت: وهو متهم كما سبق مرارا.\n<span data-type=\"title\" id=toc-2284>٢٢٧٤ </span>- \" كان يكره أن يرى المرأة ليس بيدها أثر الحناء والخضاب \".\nضعيف\nرواه أبو حفص الكتاني في \" جزء من حديثه \" (١٣٦/١)، والبيهقي في \" سننه \" (\n٧/٣١١) عن أبي عقيل عن بهية، قالت: سمعت عائشة تقول: فذكرته مرفوعا.\nقلت: وهذا إسناد ضعيف، بهية لا تعرف، وأبو عقيل - اسمه يحيى بن المتوكل -\nضعيف.","vol":"5","page":301},{"text":"<span data-type=\"title\" id=toc-2285>٢٢٧٥ </span>- \" إن أفواهكم طرق القرآن، فطهروها بالسواك \".\nضعيف جدا\nرواه ابن ماجه (٢٩١) موقوفا، وابن الأعرابي في \" معجمه \" (١٧٧/١)،\nوأبو نعيم في \" الحلية \" (٤/٢٩٦)، وأبو أحمد الحاكم في \" الكنى \" (ق\n٢١٢/١) عن بحر السقاء عن عثمان بن ساج عن سعيد بن جبير عن علي مرفوعا.\nوقال الحاكم:\n\" منكر جدا، لم يدرك سعيد عليا \".\nوقال أبو نعيم:","vol":"5","page":301},{"text":"\" غريب من حديث سعيد، لم نكتبه إلا من حديث بحر \".\nقلت: وهو ابن كنيز السقاء. قال الذهبي:\n\" متفق على تركه \".\nوعثمان بن ساج؛ فيه ضعف، وقال البوصيري في \" الزوائد \" (٢٣/١):\n\" إسناده ضعيف؛ لانقطاعه بين سعيد وعلي، ولضعف بحر.رواه البزار بسند جيد\nلا بأس به مرفوعا، ولعل [رواية] من أوقفه أشبه، ورواه البيهقي في \"\nالكبرى \" من طريق عبد الرحمن السلمي عن علي موقوفا \".\nقلت: إسناده صحيح، ولكنه بلفظ: عن علي قال: أمرنا بالسواك، وقال:\n\" إن العبد إذا قام يصلي أتاه الملك.. \" إلخ.\nوهذا وإن كان ظاهره الوقف، فيمكن القول بأنه في حكم المرفوع؛ لأن قوله:\nأمرنا. بالبناء للمجهو ر، ومعناه: أمرنا الرسول ﷺ كما تقرر\nفي الأصول، فقوله: \" وقال ... \" يمكن عطفه على \" الرسول ﷺ\n\" المفهو م من الفعل المبني للمجهول. ويؤيده أن في بعض طرق الحديث زيادة في\nآخره:\n\" قال: قلت: هو عن النبي ﷺ؟ قال: نعم إن شاء الله تعالى \".\nوقد مضى تخريجه في \" الصحيحة \" برقم (١٢١٣) .\n<span data-type=\"title\" id=toc-2286>٢٢٧٦ </span>- \" إن المؤذنين والملبين يخرجون من قبورهم؛ يؤذن المؤذن، ويلبي الملبي \".\nضعيف جدا\nرواه الطبراني في \" الأوسط \" (٢٥/١ - بترتيبه): حدثنا خلف بن عبد الله الضبي\n: حدثنا عمروبن الرضي بن نصر بن الرضي البصري: حدثنا","vol":"5","page":302},{"text":"عبد الله بن عبد الملك\nالذماري: حدثنا أبو الوليد الضبي عن أبي بكر الهذلي عن أبي الزبير عن جابر\nمرفوعا، وقال:\n\" لا يروى عن جابر إلا بهذا الإسناد \".\nقلت: وهو واه جدا، أبو بكر الهذلي قال الحافظ:\n\" متروك \".\nوأبو الزبير مدلس، وقد عنعنه. ومن دونهما لم أعرفه أحدا منهم.\nوالحديث قال الهيثمي (١/٣٢٧):\n\" رواه الطبراني في \" الأوسط \"، وفيه مجاهيل لم أجد من ذكرهم \".\nقلت: فأين أنت من أبي بكر الهذلي المتروك؟ وتدليس أبي الزبير، الذي يمكن أن\nيكون أخذه عن بعض الكذابين، فقد أورده ابن أبي حاتم في \" العلل \" (١/١٠٦) من\nطريق علي (!) بن سويد عن نفيع أبي داود عن جابر به، إلا أنه لم يسقه بتمامه\n، وقال بعد أن أشار إلى أن علة إسناده إلى نفيع غنما هو (ابن سويد):\n\" قال أبي: ونفس الحديث كأنه موضوع \".\nوأشار المنذري في \" الترغيب \" (١/١٠٩) إلى تضعيفه.\nثم رأيت الحديث في \" أخبار أصبهان \" لأبي نعيم (١/٣٣٨) من طريق المعلى بن\nهلال: حدثنا أبو داود الدارمي عن جابر بن عبد الله مرفوعا بلفظ:\n\" إن المؤذنين المحتسبين يخرجون من قبورهم يوم القيامة وهو يؤذنون \".\nوالمعلى بن هلال، وهو ابن سويد؛ قال الحافظ:","vol":"5","page":303},{"text":"\" اتفق النقاد على تكذيبه \".\nومن طريقه ذكره ابن أبي حاتم، إلا أنه وقع له (علي بن سويد)، وهو معلى بن\nهلال بن سويد كما جزم به ابن أبي حاتم.\nوأبو داود الدارمي هو نفيع، وهو كذاب، فمن المحتمل أن يكون أبو الزبير\nتلقاه عنه، ثم دلسه.\nوللحديث طريق آخر، رواه ابن جميع في \" معجم الشيوخ \" (٣٠٣ - ٣٠٤) من طريق\nعلي بن عيسى الرازي: حدثنا سعيد أبو عثمان: حدثنا ابن السماك عن سفيان الثوري\nعن سليمان التيمي عن أنس مرفوعا به.\nقلت: وهذا إسناد واه أيضا، ابن السماك اسمه محمد بن صبيح. قال الذهبي في \"\nالمغني \":\n\" صدوق، وليس حديثه بشيء \".\nوسعيد أبو عثمان، الظاهر أنه الذي أورده أبو نعيم في \" أخبار أصبهان \" (\n١/٣٢٦) قال:\n\" سعيد بن عثمان بن عيسى الكريزي أبو عثمان من ولد عبد الله بن عامر، روى عن\nحفص بن غياث، ويحيى القطان ومحمد بن جعفر - غندر - بمناكير \".\nويقال فيه: سعيد بن عيسى الكريزي، قال الدارقطني:\n\" ضعيف \".\nانظر \" الأنساب \" للسمعاني، و\" اللسان \" للعسقلاني.\nوعلي بن عيسى الرازي لم أعرفه الآن.","vol":"5","page":304},{"text":"<span data-type=\"title\" id=toc-2287>٢٢٧٧ </span>- \" إن المؤمن يؤجر في هدايته السبيل، وإماطته الأذى عن الطريق، وفي تعبيره\nبلسانه عن الأعجمي، وإنه ليؤجر في إتيانه أهله، حتى إنه ليؤجر في السلعة،\nفتكون في طرف الثوب، فيلتمسها، فيخطئها كفه، فيخفق لها فؤاده، فترد عليه،\nفيكتب له أجرها \".\nضعيف بهذا اللفظ\nأخرجه ابن نصر في \" الصلاة \" أو\" الإيمان \" (٢٢٤/٢)، والبزار في \" مسنده \"\n(١/٤٥٤/٩٥٧ - كشف الأستار)، وأبو يعلى (٣٤٧٣)، والطبراني في \" الأوسط \"\n(٤/٣١٨/٣٥٥٤ - ط) عن منهال بن خليفة عن ثابت البناني عن أنس بن مالك قال\n: حدثنا رسول الله ﷺ بحديث ما فرحنا بشيء منذ عرفنا الإسلام\nفرحنا به. قال: فذكره. وقال الطبراني:\n\" تفرد به المنهال بن خليفة \".\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير المنهال هذا، فقال ابن معين\nوالنسائي:\n\" ضعيف \".\nوقال البخاري:\n\" فيه نظر \".\nوشذ البزار فقال:\n\" لا نعلم رواه عن ثابت إلا المنهال، وهو ثقة \"!\nوالشطر الأول من الحديث قد جاء مفرقا في أحاديث خرجت بعضها في المجلد الثاني\nمن \" الصحيحة \" (٥٧٢ - ٥٧٧)، وفي الباب عن أبي ذر عند أحمد (٥/١٥٤)،\nورجاله ثقات.","vol":"5","page":305},{"text":"<span data-type=\"title\" id=toc-2288>٢٢٧٨ </span>- \" من نظر إلى أخيه نظر مودة ليس في قلبه عليه إحنة؛ لم ينصرف حتى يغفر به ما\nتقدم من ذنبه، وما من مسلم يصافح أخاه ليس في قلب أحد منهما على أخيه إحنة؛\nلم تفترق أيديهما حتى يغفر الله لهما \".\nضعيف جدا\nرواه ابن عدي (١٨٩ - ١٩٠)، والطبراني في \" الأوسط \" (٩/١١٨ - ١١٩ - ط)،\nوالبيهقي في \" الشعب \" (٢/٢٨٨/١ و٦٦٢٤ - ط) عن سوار بن مصعب عن كليب بن\nوائل عن ابن عمر مرفوعا، وقال:\n\" سوار بن مصعب عامة ما يرويه ليس بمحفوظ، وهو ضعيف كما ذكروه \".\nقلت: وهو متروك كما قال النسائي وغيره.","vol":"5","page":306},{"text":"<span data-type=\"title\" id=toc-2289>٢٢٧٩ </span>- \" من نظر إلى مسلم نظرة يخيفه بها؛ أخافه الله يوم القيامة \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤١٧/٢ و٧٤٦٨ - ط) من طريق سفيان عن\nعبد الرحمن بن زياد عن مسلم بن يسار عن رجل من بني سليم قال:\nقال رسول الله ﷺ.\nومن طريق إسرائيل: حدثنا عبد الرحمن بن زياد بن أنعم عن عبد الرحمن بن رافع\nعن عبد الله بن عمروقال: قال رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف من قبل عبد الرحمن بن زياد بن أنعم، وهو الإفريقي،\nفإنه ضعيف لسوء حفظه، والاختلاف المذكور في إسناده منه، فإن سفيان وإسرائيل\nثقتان حافظان.\nوثمة اختلاف آخر عليه، فأخرجه عبد الرزاق في \" المصنف \" (٥/١٣٩/","vol":"5","page":306},{"text":"٩١٨٧) عن هشيم عن يعلى بن عطاء عن عبد الرحمن بن زياد قال: قال رسول الله صلى الله عليه\nوسلم.. وذكره.\n<span data-type=\"title\" id=toc-2290>٢٢٨٠ </span>- \" ما من عبد يظلم رجلا مظلمة في الدنيا، لا يقتص من نفسه؛ إلا أقصه الله منه\nيوم القيامة \".\nضعيف جدا\nأخرجه البيهقي في \" الشعب \" (٢/٤٢٠/١ و٧٤٨٤ - ط) عن علي بن عاصم عن أبي\nهارون العبدي قال: سمعت أبا سعيد الخدري يقول: قال رسول الله صلى الله\nعليه وسلم: فذكره.\nقلت: وهذا إسناد ضعيف جدا، أبو هارون العبدي متروك، وعلي بن عاصم ضعيف.","vol":"5","page":307},{"text":"<span data-type=\"title\" id=toc-2291>٢٢٨١ </span>- \" من قضى نسكه، وسلم المسلمون من لسانه ويده؛ غفر له ما تقدم من ذنبه \".\nضعيف\nرواه ابن عدي (٣٨/٢)، وابن عساكر (١٥/٣٤٨/٢) عن موسى بن عبيدة عن أخيه\nعبد الله بن عبيدة عن جابر بن عبد الله مرفوعا.\nقلت: وهذا سند ضعيف، موسى بن عبيدة ضعيف، وأما أخوه عبد الله بن عبيدة\nفمختلف فيه. قال الذهبي:\n\" وثقه غير واحد، وأما ابن عدي فقال: الضعف على حديثه بين، وقال يحيى:\nليس بشيء، وقال أحمد: لا يشتغل به، ولا بأخيه، وقال ابن حبان: لا راوي\nله غير أخيه، فلا أدري البلاء من أيهما، وقال ابن معين: لم يسمع من جابر \".","vol":"5","page":307},{"text":"ثم ساق له هذا الحديث. ومن طريقه أخرجه عبد بن حميد كما في \" فيض القدير \".\n<span data-type=\"title\" id=toc-2292>٢٢٨٢ </span>- \" من أراد أمرا، فشاور فيه، وفقه الله لأرشد الأمور \".\nضعيف\nأخرجه البيهقي في \" شعب الإيمان \" (٢/٤٣٠/١ و٧٥٣٨ - ط) عن العباس بن سهل بن\nأبي فديك عن عمروبن حفص عن أبي عمران الجوني عن ابن عمر عن النبي صلى الله\nعليه وسلم أنه قال: فذكره. وقال:\n\" لا أحفظه إلا بهذا الإسناد \".\nقلت: وهو مظلم، من دون الجوني لم أعرفهما.\nوقد روي من حديث ابن عباس مرفوعا عند الطبراني في \" الأوسط \" (٩/١٥٣/٨٣٢٩ - ط\n)، وابن حبان في \" المجروحين \" ٠ ٢/٢٨٠)؛ وقال الطبراني:\n\" تفرد به عمروبن الحصين \".\nقلت: وهو متروك، وبه أعله الهيثمي (٨/٩٦)، ولعله (عمروبن حفص) الذي\nعند البيهقي؛ تحرف اسم أبيه على الناسخ.","vol":"5","page":308},{"text":"<span data-type=\"title\" id=toc-2293>٢٢٨٣ </span>- \" مروا بالمعروف، وانهو اعن المنكر، وإن لم تنتهو اعنه \".\nضعيف جدا\nرواه ابن عدي (٣١٧/٢): حدثنا محمد: حدثنا الحسن بن عرفة: حدثنا المحاربي\nعن العلاء بن المسيب عن عطاء عن أبي هريرة مرفوعا، وقال:\n\" وهذا من حديث العلاء بهذا الإسناد غير محفوظ \".\nذكره في ترجمة شيخه محمد هذا، وهو ابن أحمد بن عيسى أبو الطيب ﴿المروزي﴾\nوقال فيه: \" يضع الحديث \".","vol":"5","page":308},{"text":"لكن رواه ابن أبي الدنيا في \" الأمر بالمعروف \" (٥٤/١)، والبيهقي في \"\nالشعب \" (٢/٤٣٦/١ و٧٥٧٠ - ط) من طريق طلحة بن عمروعن عطاء به، وزاد: \"\n.. وإن لم تعملوا به كله \".\nلكن طلحة هذا متروك الحديث، وأشار البيهقي إلى تضعيفه.\nوروي من حديث أنس أيضا، وهو ضعيف جدا أيضا.\nلكن معنى الحديث صحيح؛ خلافا لما قد يظن، وبيان ذلك في \" الروض النضير \" (\n١٠٣) .\n<span data-type=\"title\" id=toc-2294>٢٢٨٤ </span>- \" خذوا على أيدي سفهائكم \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤٣٧/٢ و٧٥٧٧ - ط) من طريق أحمد بن عبيد: نا\nإسماعيل بن الفضل البلخي: حدثنا سهل بن عثمان عن حفص عن الأعمش عن الشعبي عن\nالنعمان بن بشير قال: قال النبي ﷺ: فذكره.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم؛ غير أحمد بن عبيد، وهو ابن ناصح،\nقال الذهبي في \" الميزان \" (٢/٦٦٢):\n\" ليس بعمدة \". وقال الحافظ:\n\" ليس الحديث \".\nوالحديث رواه الطبراني أيضا في \" الكبير \"، والديلمي كما في \" فيض القدير \".\nوالديلمي رواه من طريق الطبراني كما في \" تسديد القوس \" (ق ١٢٢/١)، ولم\nأره في \" مجمع الزوائد \".","vol":"5","page":309},{"text":"وإسماعيل بن الفضل البلخي، وثقه الدارقطني والخطيب في \" تاريخ بغداد \" (٦/٢٩٠ - ٢٩١) .\n<span data-type=\"title\" id=toc-2295>٢٢٨٥ </span>- \" أفضل الزهد في الدنيا [ذكر الموت] (١)، وأفضل العبادة [ذكر الموت] (٢)، فمن\nأثقله ذكر الموت، وجد قبره روضة من رياض الجنة \".\nضعيف جدا\nرواه الديلمي (١/١/١٢٨) عن روح عن أبان عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أبان - وهو ابن أبي عياش - متروك.\nوروح الظاهر أنه ابن المسيب الكلبي. قال ابن عدي:\n\" أحاديثه غير محفوظة \".\nوقال ابن معين:\n\" صويلح \".\nوقال ابن حبان:\n\" يروي الموضوعات عن الثقات، لا تحل الرواية عنه \".\nوأشار الحافظ في \" تسديد القوس \" (ق ٤٣/٢) إلى إعلاله بـ (أبان) .","vol":"5","page":310},{"text":"<span data-type=\"title\" id=toc-2296>٢٢٨٦ </span>- \" الاستغفار في الصحيفة يتلألأ نورا \".\nضعيف\nرواه الديلمي (١/٢/٣٦٦) عن نصر بن علي الكتاني المروزي: حدثنا النضر بن شميل\nعن بهز بن حكيم عن أبيه عن جده مرفوعا.\n_________\n(١، ٢) سقطتا من الأصل، واستدركتهما من \" الفردوس \" (١/٣٥٧/١٤٤١) . اهـ","vol":"5","page":310},{"text":"قلت: وهذا إسناد ضعيف، رجاله موثقون؛ غير نصر بن علي الكتاني المروزي، فلم\nأعرفه.\nوالحديث رواه ابن عساكر أيضا كما في \" الجامع \"، ولم يعله المناوي بغير بهز\n، وليس بعلة قادحة، فإنه حسن الحديث.\n<span data-type=\"title\" id=toc-2297>٢٢٨٧ </span>- \" الاستغفار ممحاة للذنوب \".\nضعيف جدا\nرواه الديلمي (١/٢/٣٦٧) عن عبيد بن كثير بن عبد الواحد التمار: حدثنا سفيان\nابن بشر الآمدي: حدثنا عبد الله بن خراش عن العوام بن حوشب عن إبراهيم التيمي\nعن أبيه سمعت حذيفة يقول: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عبد الله بن خراش: قال البخاري:\n\" منكر الحديث \".\nوقال أبو حاتم:\n\" ذاهب الحديث \".\nوعبيد بن كثير؛ متروك؛ كما في \" المجروحين \" (٢/١٧٦) و\" اللسان \"..\nوشيخه (الآمدي) لم أعرفه.","vol":"5","page":311},{"text":"<span data-type=\"title\" id=toc-2298>٢٢٨٨ </span>- \" إذا عاد أحدكم مريضا، فلا يأكل عنده شيئا، فإنه حظه من عيادته \".\nضعيف جدا\nرواه الديلمي (١/١/٦٨ - الغرائب الملتقطة) عن القاسم [بن] الليث الرسعني:\nحدثنا موسى بن مروان: حدثنا يحيى عن عثمان بن عبد الرحمن عن مكحول عن أبي\nأمامة مرفوعا.","vol":"5","page":311},{"text":"قلت: هذا إسناد ضعيف جدا - إن لم يكن موضوعا -، آفته (عثمان بن عبد الرحمن)\n، وهو (الوقاصي)، روى عن مكحول، قال الحافظ في \" التقريب \":\n\" متروك، كذبه ابن معين \".\nو(يحيى) هو ابن بشر الأسدي، ثقة.\nثم هو منقطع بين مكحول وأبي أمامة؛ فإنه لم يره كما قال أبو حاتم، على أنه\nمدلس، وقد عنعنه.\nوالحديث بيض له الحافظ في \" الغرائب \"، وسكت عنه في \" تسديد القوس \" كعادته.\n(تنبيه) كان في الأصل المصور بعض الأخطاء مثل (موسى بن وردان)، فصححته من\nترجمة القاسم بن الليث، كما أنه كان سقط منه لفظ (ابن) فاستدركت ذلك من \"\nتهذيب المزي \".\n<span data-type=\"title\" id=toc-2299>٢٢٨٩ </span>- \" إذا ظهرت الفاحشة؛ كانت الرجفة، وإذا جار الحكام؛ قل المطر، وإذا غدر\nبأهل الذمة؛ ظهر العدو\".\nضعيف\nرواه ابن عدي (٧/٢٤٨)، والديلمي (١/١/٦٧) عن عبد الرحمن بن إبراهيم:\nحدثنا يحيى بن يزيد [عن أبيه] عن عبد الله بن عبيد الله بن عمر عن أبيه عن\nجده ابن عمر مرفوعا. وقال ابن عدي:\n\" يحيى بن يزيد بن عبد الملك النوفلي هو ووالده ضعيف \". وقال أبو حاتم:\n\" منكر الحديث، لا أدري أمنه أومن أبيه؟ \".\nقال الذهبي:","vol":"5","page":312},{"text":"\" قلت: وأبو هـ مجمع على ضعفه \".\nثم ساق مما أنكر عليه هذا الحديث.\n<span data-type=\"title\" id=toc-2300>٢٢٩٠ </span>- \" إن المرء ليصل رحمه وما بقي من عمره إلا ثلاثة أيام، فينسئه إلى ثلاثين سنة\n، وإنه ليقطع الرحمن وقد بقي من عمره ثلاثون سنة، فيغيره الله إلى ثلاثة\nأيام \".\nضعيف جدا\nرواه الديلمي (١/٢/٢٩٦) من طريق أبي الشيخ معلقا عن حسين بن جعفر: حدثنا\nعكرمة بن إبراهيم عن زائدة بن أبي الرقاد: حدثني موسى بن الصباح: عن\nعبد الله بن عمرومرفوعا.\nقلت: وهذا إسناد ضعيف جدا، موسى بن الصباح، لم أعرفه، ومثله عكرمة بن\nإبراهيم، ويحتمل أنه الأزدي، وإن يكنه فهو ضعيف.\nوزائدة بن أبي الرقاد قال في \" الميزان \":\n\" ضعيف. وقال البخاري: منكر الحديث \". وتبعه العسقلاني.\nوحسين بن جعفر، الظاهر أنه الحسين بن علي بن جعفر الأحمر. قال أبو حاتم:\n\" لا أعرفه \".","vol":"5","page":313},{"text":"<span data-type=\"title\" id=toc-2301>٢٢٩١ </span>- \" ما عظمت نعمة الله ﷿ على عبد إلا عظمت مؤنة الناس عليه، فمن لم يحتمل\nتلك المؤنة، فقد عرض نعمة الله ﷿ للزوال \".\nضعيف\nرواه ابن عدي (١/١٧٤)، وعنه البيهقي في \" الشعب \" (٦/","vol":"5","page":313},{"text":"١١٩/٧٦٦٦)، وابن\nحبان في \" المجروحين \" (١/١٤٢ و٢/٢٨٠)، وابن الجوزي في \" العلل \" (٢/٢٧)\n، وأبو القاسم بن أبي قعنب في \" حديث القاسم بن الأشيب \" (٥/٢)، والخطيب\nفي \" التاريخ \" (٥/١٨١ - ١٨٢)، والقضاعي (رقم ٧٩٨ - ٧٩٩)، والبيهقي في\n\" الشعب \" (٢/٤٥٠/٢) و(٧٦٦٦ - ط) والسلفي في الحادي عشر من \" المنتخبة\nالبغدادية \" (٤٤/١) عن محمد بن وزير الواسطي: نا أحمد بن معدان العبدي عن\nثور بن يزيد عن خالد بن معدان عن معاذ بن جبل مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أحمد بن معدان العبدي؛ قال الدارقطني:\n\" متروك \".\nوقال ابن عدي:\n\" لا يعرف، وهذا الحديث يروى من وجوه، وكلها غير محفوظة \".\nوتابعه عمروبن الحصين الكلابي: حدثنا محمد بن عبد الله بن علاثة عن ثور بن\nيزيد به.\nأخرجه البيهقي في \" الشعب \" (٧٦٦٤)، وقال:\n\" وهذا كلام مشهور عن الفضيل بن عياض \".\nوابن علاثة فيه ضعف، لكن عمروبن الحصين متروك متهم كما تقدم مرارا.\nوقال البيهقي في كل من الطريقين:\n\" إسناد ضعيف \".","vol":"5","page":314},{"text":"وللحديث شاهد من حديث عائشة نحوه. قال المنذري في \" الترغيب \" (٣/٢٥١):\n\" رواه ابن أبي الدنيا والطبراني وغيرهما \".\nقلت: في إسناده عند ابن أبي الدنيا في \" قضاء الحوائج \" (٨٢/٤٨) سعيد بن أبي\nسعيد الزبيدي، قال الذهبي في \" الميزان \":\n\" لا يعرف، وأحاديثه ساقطة \".\nوأشار إلى تضعيفه، ولم يورده الهيثمي، لكن قد روي بلفظ آخر من حديث ابن عمر\nوابن عباس، وهما مخرجان في الكتاب الآخر (١٦٩٢) .\n<span data-type=\"title\" id=toc-2302>٢٢٩٢ </span>- \" لكل نبي رفيق في الجنة، ورفيقي فيها عثمان بن عفان \".\nضعيف\nرواه ابن ماجه (١٠٩)، وابن أبي عاصم في \" السنة \" (٢/٥٨٩/١٢٨٩)،\nوعبد الله بن أحمد في زوائد \" فضائل الصحابة \" (١/٤٦٦/٧٥٧)، والعقيلي في \"\nالضعفاء \" (٣/١٩٩)، وابن العسكري في آخر كتاب \" الكرم والجود \" (١١٤/٢)\n، وأبو عبد الله الفلاكي في \" الفوائد \" (٩١/١)، وابن عساكر (١١/١٠٠/١)\n، والضياء في \" المنتقى من مسموعاته بمرو\" (٩٧/٢) عن أبي مروان محمد بن\nعثمان العثماني قال: حدثني أبي عثمان بن خالد عن عبد الرحمن بن أبي الزناد عن\nأبيه عن الأعرج عن أبي هريرة مرفوعا. وقال العقيلي:\n\" عثمان بن خالد العثماني؛ الغالب على حديثه الوهم، وهذا الحديث لا يعرف إلا\nبه \"، وقال البخاري:","vol":"5","page":315},{"text":"\" ضعيف؛ عنده مناكير \".\nوقال هو وأبو حاتم:\n\" منكر الحديث \".\nوقال النسائي:\n\" ليس بثقة \".\nوقال الحاكم أبو عبد الله وأبو نعيم الأصبهاني:\n\" حدث عن مالك وغيره بأحاديث موضوعة \".\nوقال ابن حبان:\n\" يروي المقلوبات عن الثقات، لا يجوز الاحتجاج به \".\nوساق له هذا الحديث. وقال الحافظ:\n\" متروك الحديث \".\nثم رواه عبد الله بن أحمد في \" زوائد المسند \" (١/٧٤)، وابن أبي عاصم في \"\nالسنة \" (٢/٥٨٩/ رقم ١٢٨٨)، والحاكم (٣/٩٨)، وأبو يعلى في \" الكبير \"،\nانظر \" المقصد العلي \" (١٧٧٨)، والعقيلي في \" الضعفاء \" (٣/٤٧٩) عن\nالقاسم بن الحكم الأنصاري: حدثنا أبو عبادة الزرقي الأنصاري عن زيد بن أسلم عن\nأبيه قال:\nسمعت عثمان يوم حصر قال: يا طلحة أنشدك الله: أما تعلم أن رسول الله صلى الله\nعليه وسلم قال: فذكره؟ قال طلحة: اللهم نعم، فذكر حديثا طويلا. كذا قال\nالعقيلي، ثم عقبه بقوله:","vol":"5","page":316},{"text":"\" هذا يروى بإسناد أصلح من هذا \". ذكره في ترجمة القاسم هذا، وقال:\n\" قال البخاري: لم يصح حديث أبي عبادة \"، يعني هذا.\nوقال الذهبي:\n\" قال أبو حاتم: مجهول، قلت: محله الصدق \".\nوقال الحافظ في \" التقريب \":\n\" لين \".\nولما قال الحاكم: \" صحيح الإسناد \"؛ رده الذهبي بقوله:\n\" قلت: قاسم هذا قال البخاري: لا يصح حديثه، وقال أبو حاتم: مجهول \".\nرواه الترمذي (٢/٢٩٥) وابن عساكر عن يحيى بن يمان عن شيخ من قريش عن رجل من\nالأنصار يقال [له] الحارث عن طلحة بن عبيد الله مرفوعا به. وقال الترمذي:\n\" حديث غريب، ليس إسناده بالقوي، وهو منقطع \".\nقلت: إسناده كله علل آخذ بعضها برقاب بعض:\nالأولى الانقطاع الذي أشار إليه الترمذي، وهو بين طلحة والحارث، وهو ابن\nعبد الرحمن بن أبي ذباب، فإنه لم يسمع من طلحة.\nالثانية: الحارث نفسه؛ صدوق يهم كما في \" التقريب \".\nالثالثة: جهالة الشيخ القرشي.\nالرابعة: ضعف يحيى بن يمان، قال الحافظ:","vol":"5","page":317},{"text":"\" صدوق عابد، يخطىء كثيرا، وقد تغير \".\nقلت: وقلبه أحد الكذابين فقال: \" أبو بكر \" مكان \" عثمان \".\nأخرجه الغطريفي في \" جزئه \" (ص ٣٣ - ط) بسند له افتعله عن ابن عمر!\n<span data-type=\"title\" id=toc-2303>٢٢٩٣ </span>- \" لوعاش إبراهيم، لوضعت الجزية عن كل قبطي \".\nموضوع\nرواه ابن سعد (١/١٤٤): أخبرنا محمد بن عمر قال: حدثني محمد بن عبد الله بن\nمسلم قال: سمعت عبد الله بن أبي بكر بن محمد بن عمروبن حزم يحدث عمي - يعني\nالزهري - قال: فذكره مرفوعا.\nقلت: آفته (محمد بن عمر)، وهو الواقدي، قال النسائي:\n\" كان يضع الحديث \".","vol":"5","page":318},{"text":"<span data-type=\"title\" id=toc-2304>٢٢٩٤ </span>- \" إذا أراد الله بعبد شرا خضر له في اللبن والطين حتى يبني \".\nضعيف\nرواه الطبراني في \" الصغير \" (رقم ١١٢٧)، و\" الكبير \" (رقم ١٧٥٥)،\nو\" الأوسط \" (١٠/١٧٠ - ١٧١ - ط)، وعنه الخطيب (١١/٣٨١): حدثنا أبو ذر\nهارون بن سليمان المصري: حدثنا يوسف بن عدي: حدثنا المحاربي عن سفيان عن أبي\nالزبير عن جابر مرفوعا.\nقلت: وهذا سند رجاله كلهم ثقات رجال الصحيح؛ غير هارون بن سليمان المصري،\nفلم أجد من وثقه، وليس له في \" الأوسط \" إلا هذا الحديث، مما يشعر أنه ليس\nبمشهور، وقد توبع، فرواه الخطيب من طريق علي بن الحسين بن خلف","vol":"5","page":318},{"text":"المخرمي: قال\n: أخبرني محمد بن هارون الأنصاري: حدثنا أحمد بن يحيى بن خالد بن حيان الرقي:\nحدثنا يوسف بن عدي به.\nلكن محمد بن هارون الأنصاري؛ قال الذهبي:\n\" كان يتهم \"، فلا قيمة لهذه المتابعة. على أن علة الحديث من فوق، وهي\nعنعنة أبي الزبير، فإنه كان يدلس. فقول المنذري (٣/٥٦):\n\" رواه الطبراني في \" الثلاثة \" بإسناد جيد \".\nفليس بجيد، وقال الهيثمي في \" مجمع الزوائد \" (٤/٦٩):\n\" رواه الطبراني في الصحيح خلا شيخ الطبراني، ولم أجد من ضعفه \"!\nقلت:\nأولا: فهل وجدت من وثقه، فإن كل من لا يعرف يصدق عليه أن يقول القائل: لم\nأجد من ضعفه!\nثانيا: من الظاهر أن في عبارته سقطا من الناسخ، وقد أشار إلى ذلك ناشره\nالقدسي بقوله: \" كذا الأصل \".\nوأنا أظن أن صواب العبارة: \" رواه الطبراني في [الثلاثة، ورجاله رجال] (الصحيح) خلا.. \" إلخ.\nهذا، وقد كنت خرجت الحديث في تعليقي على \" المعجم الصغير \" للطبراني المسمى\nبـ \" الروض النضير \" (رقم ١٨٩)، وذكرت فيه أن الحافظ العراقي عزا الحديث\nلأبي داود بإسناد جيد عن عائشة، وأني لم أجده في \" سنن أبي داود \".","vol":"5","page":319},{"text":"قلت: هذا قبل أكثر من ثلاثين سنة قبل صدور بعض المؤلفات والفهارس التي تساعد\nعلى الكشف عن الحديث، والآن أنا أكتب هذا سنة (١٤٠٣) قد راجعت له بعضها،\nومنها \" تحفة الأشراف \" للحافظ المزي، فازداد ظني بخطأ ذلك العزو، ولعله\nاشتبه عليه بحديث عائشة الآخر بلفظ:\n\" إن الله لم يأمرنا فيما رزقنا أن نكسوالحجارة واللبن \". وقد رواه مسلم\nبنحوه وهو مخرج في \" آداب الزفاف \" (ص ١١٢ - الطبعة القديمة) . والله أعلم.\n<span data-type=\"title\" id=toc-2305>٢٢٩٥ </span>- \" إذا أراد الله بعبد هو انا؛ أنفق ماله في البنيان، أوف يالماء والطين \".\nضعيف\nرواه ابن أبي الدنيا في \" قصر الأمل \" (٣/٢١/٢)، وابن حبان في \" الثقات \" (\n١/٢٠٥) عن سلمة بن شريح عن يحيى بن محمد بن بشير الأنصاري عن أبيه مرفوعا.\nومن هذا الوجه رواه الطبراني في \" الأوسط \" (١/١٤٩/١ - ٢)، والضياء في \"\nالمسموعات بمرو\" (٨/١)، وقال الطبراني:\n\" لا يروى عن أبي بشير إلا بهذا الإسناد \".\nوقال ابن حبان:\n\" هذا مرسل، وليس بمسند \".\nيعني أرسله محمد بن بشير الأنصاري، ذكره في \" ثقات التابعين \" وابنه يحيى لم\nأجد من ترجمه، ومثله سلمة بن شريح. بل قال الذهبي:\n\" مجهول \". ولذا قال الهيثمي (٤/٦٩):","vol":"5","page":320},{"text":"\" وفيه من لم أعرفه \".\nوله طريق آخر أخرجه ابن عدي (١٤٨/١) عن أبي يحيى الوقار: حدثنا العباس بن\nطالب الأزدي عن أبي عوانة عن قتادة عن أنس مرفوعا. وقال:\n\" هذا الحديث بهذا الإسناد باطل، والعباس بن طالب صدوق بصري لا بأس به \".\nقلت: والآفة من أبي يحيى الوقار؛ فإنه كان من الكذابين الكبار كما قال صالح\nجزرة، واسمه زكريا بن يحيى.\n<span data-type=\"title\" id=toc-2306>٢٢٩٦ </span>- \" إن العبد يدعو الله وهو يحبه، فيقول الله ﷿: يا جبريل! اقض لعبدي هذا\nحاجته وأخرها؛ فإني أحب أن لا أزال أسمع صوته، وإن العبد ليدعو الله وهو\nيبغضه، فيقول الله ﷿: يا جبريل! اقض لعبدي هذا حاجته وعجلها؛ فإني\nأكره أن أسمع صوته \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/٢٣٣/١/٨٦٠٧)، و\" الدعاء \" (\n٢/٨٢١/٨٧) من طريق سويد بن عبد العزيز قال: نا إسحاق بن عبد الله بن أبي فروة\n، عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا. وقال:\n\" لم يروه عن محمد بن المنكدر إلا إسحاق بن عبد الله بن أبي فروة، تفرد به\nسويد بن عبد العزيز \".\nقلت: كذا قال، ولم يتفرد سويد - على أنه ضعيف -، بل تابعه يحيى بن حمزة عن\nإسحاق بن عبد الله بن أبي فروة به، وزاد:","vol":"5","page":321},{"text":"\" وعن يزيد الرقاشي عن أنس بن مالك مرفوعا \".\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٢/٧٦٨) . وإليه فقط عزاه السيوطي في \"\nالجامع الكبير \"، وقال:\n\" وفيه إسحاق بن عبد الله بن أبي فروة - متروك \".\nوبه أعله الهيثمي في \" المجمع \" (١٠/١٥١) بعد ما عزاه للطبراني.\nثم عزاه السيوطي لابن النجار عن أنس من طريق ابن أبي فروة.\nوجملة: \" إني أحب أن أسمع صوته \" قد رويت في حديث أبي أمامة بسياق آخر،\nسيأتي برقم (٤٩٩٤) .\n<span data-type=\"title\" id=toc-2307>٢٢٩٧ </span>- \" إذا أردت أن يحبك الله فابغض الدنيا، وإذا أردت أن يحبك الناس؛ فما كان\nعندك من فضولها فانبذه إليهم \".\nضعيف\nأخرجه الخطيب في \" التاريخ \" (٧/٢٧٠) وعنه ابن عساكر (٢/٣٧٧) عن أبي الفضل\nجعفر بن محمد العسكري: حدثنا محمد بن يزيد: أخبرني موسى بن داود الضبي:\nحدثني معاوية بن حفص قال: إنما سمع إبراهيم بن أدهم من منصور حديثا، فأخذ به\nفساد أهل زمانه، قال: سمعت إبراهيم بن أدهم يقول: حدثنا منصور عن ربعي بن\nحراش قال:\n\" جاء رجل إلى النبي ﷺ فقال: يا رسول الله! دلني على عمل\nيحبني الله عليه، ويحبني الناس، فقال: \" فذكره.\nقلت: وهذا إسناد مرسل، ورجاله ثقات معروفون؛ غير محمد بن يزيد، فلم يتبين\nلي من هو؟ ومثله أبو الفضل جعفر بن عامر العسكري، وليس هو الذي في","vol":"5","page":322},{"text":"\" ثقات ابن حبان \" (٨/١٦٢): \" جعفر بن عامر ... العسكري البغدادي أبو يحيى \"، فإنه\nيختلف عنه كنية وطبقة، فإنه ذكره في الطبقة الرابعة، مثل شيخ شيخه (موسى بن\nداود الضبي) .\nوفي \" الميزان \" آخر يدعى (جعفر بن عامر البغدادي، روى عن أحمد بن عمار أخي\nهشام بن عمار بخبر كذب اتهمه به ابن الجوزي.\nوالحديث المشار إليه تقدم في المجلد الثاني برقم (٧٩٦)، فيحتمل أن يكون هو\nهذا لقرب طبقته منه. والله أعلم.\nوربعي بن حراش تابعي جليل مشهور مات سنة مائة.\nورواه ابن أبي الدنيا في \" ذم الدنيا \" (ق ١٣/٢) عن إبراهيم فأعضله.\nورواه المفضل بن يونس عن إبراهيم بن أدهم عن منصور عن مجاهد: أن رجلا جاء إلى\nالنبي ﷺ فذكره نحوه بلفظ:\n\" أما ما يحلك الله عليه فالزهد في الدنيا.. \"، والباقي نحوه.\nأخرجه أبو نعيم في \" الحلية \" (٨/٤١ - ٤٢) .\nثم رواه من طريق أخرى مسندا عن مجاهد عن أنس، وأعله بوهم أحد رواته، وقال:\n\" رواه الأثبات عن الحسن بن الربيع فلم يجاوزوا به مجاهدا \".\nقلت: فهو بهذا اللفظ مرسل جيد، وشاهد قوي لحديث سهل بن سعد المخرج في \"\nالصحيحة \" (٩٤٤) .","vol":"5","page":323},{"text":"<span data-type=\"title\" id=toc-2308>٢٢٩٨ </span>- \" لأن أذكر الله مع قوم بعد صلاة الفجر إلى طلوع الشمس أحب إلي من الدنيا وما\nفيها، ولأن أذكر الله مع قوم بعد صلاة العصر إلى أن تغيب الشمس أحب إلي من\nالدنيا وما فيها \".\nضعيف\nأخرجه ابن عدي في \" الكامل \" (٧/٢١٨)، والبيهقي في \" شعب الإيمان \" (\n١/٤٠٩/٥٥٩) والسياق له من طريق يحيى بن عيسى الرملي: حدثنا الأعمش قال:\nاختلفوا في القصص، فأتوا أنس بن مالك ﵁، فقالوا: كان\nرسول الله ﷺ يقص، فقال:\nإنما بعث رسول الله ﷺ بالسيف، ولكن قد سمعته يقول: فذكره.\nأورده ابن عدي في ترجمة الرملي هذا، وروى تضعيفه عن غير واحد، وختم ترجمته\nبقوله:\n\" وعامة رواياته مما لا يتابع عليه \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطىء \".\nقلت: والأعمش مدلس، وقد رواه بصيغة التعليق، فهو العلة.\nوقد رواه قتادة عن أنس نحوه، لكن بلفظ:\n\" أحب إلي من أن أعتق أربعة من ولد إسماعيل \".\nأخرجه أبو داود (٣٦٦٧)، والطبراني في \" الدعاء \" (٢/١٦٣٨/١٨٧٨) وغيرهما\n، وهو مخرج في \" الصحيحة \" برقم (٢٩١٦) .","vol":"5","page":324},{"text":"<span data-type=\"title\" id=toc-2309>٢٢٩٩ </span>- \" ألا يستحي أحدكم من ملكيه اللذين معه؛ كما يستحي من رجلين صالحين من جيرانه\n، وهما معه بالليل والنهار؟ ! \".\nضعيف جدا\nأخرجه البيهقي في \" الشعب \" (٢/٤٦٢/٢) عن المعارك بن عباد النصري عن أبي عباد\nعن جده أبي سعيد المقبري عن أبي هريرة قال: قال رسول الله صلى الله عليه\nوسلم: فذكره وقال:\n\" إسناده ضعيف، وله شاهد ضعيف \".\nقلت: بل إسناده ضعيف جدا؛ إن لم يكن موضوعا، فإن أبا عباد هذا هو عبد الله\nابن سعيد بن أبي سعيد المقبري؛ متهم بالكذب.\nوالمعارك بن عباد. قال الذهبي في \" الميزان \":\n\" قال البخاري: منكر الحديث. وقال الدارقطني وغيره: ضعيف. قلت: وشيخه\nعبد الله واه \".\nوأما الشاهد الذي أشار إليه البيهقي، فهو الحديث الآتي:","vol":"5","page":325},{"text":"<span data-type=\"title\" id=toc-2310>٢٣٠٠ </span>- \" ألم أنهكم عن التعري؟ ! إن معكم من لا يفارقكم في نوم ولا يقظة، إلا حين\nيأتي أحدكم أهله، أوحين يأتي الخلاء، ألا فاستحيوا لها فأكرموها \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤٦٢/٢) عن الحسن بن أبي جعفر: حدثنا ليث عن\nمحمد بن عمروعن أبيه عن زيد بن ثابت قال: قال رسول الله صلى الله عليه\nوسلم: ... فذكره.\nقلت: وهذا إسناد ضعيف، ليث وهو ابن أبي سليم كان اختلط.","vol":"5","page":325},{"text":"والحسن بن أبي جعفر ضعيف، بل قال البخاري:\n\" منكر الحديث \".\n<span data-type=\"title\" id=toc-2311>٢٣٠١ </span>- \" من اتقى الله كل لسانه، ولم يشف غيظه \".\nمنكر\nرواه ابن أبي الدنيا في \" الورع \" (١٦٦/١): نا محمد بن بشير: نا عبد الرحمن\nابن حريز: نا أبو حازم عن سهل بن سعد مرفوعا.\nومن طريق ابن أبي الدنيا رواه السلفي في \" الأربعين البلدانية \" (٢١/٢)،\nوأبو القاسم بن عساكر في \" طرق الأربعين \" (٥٦/٢)، وابن النجار في \" ذيل\nتاريخ بغداد \" (١٠/٥٧/٢) .\nومن طريق محمد بن بشير أبي جعفر الزاهد رواه العقيلي في \" الضعفاء \" (٢٣٠)،\nوقال:\n\" ابن حريز هذا مجهول بالنقل، لا يتابع على حديثه، وفيه رواية من وجه آخر\nنحوهذا أويقاربه في الضعف \".\nوفي \" الميزان \":\n\" لا يعرف، وعنه محمد بن بشير الزاهد مثله \".\nوأقره الحافظ.\nوقال ابن عساكر:\n\" هذا حديث غريب، وهو مشهور من قول أمير المؤمنين عمر \".\nوكذا كتب على هامش \" الأربعين \" محمد بن أحمد بن محمد بن النجيب.","vol":"5","page":326},{"text":"<span data-type=\"title\" id=toc-2312>٢٣٠٢ </span>- \" ريح الجنة يوجد من مسيرة مائة عام، لا يجد ريحها مختال، ولا منان بعمله،\nولا مدمن خمر \".\nضعيف جدا\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/٢٨٣) والسياق له، والشجري في \"\nالأمالي \" (١/٣٢ و٢/٣٠٨)، وابن الجوزي في \" جامع المسانيد \" (٦٥/١) عن\nالربيع بن بدر عن هارون بن رئاب عن مجاهد عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، الربيع بن بدر متروك.\nولفظ الشجري: \" خمسمائة عام \". وقد روي بهذا اللفظ من حديث ابن عباس نحوه،\nوسيأتي برقم (٣٦٥١) .","vol":"5","page":327},{"text":"<span data-type=\"title\" id=toc-2313>٢٣٠٣ </span>- \" تكون إبل للشياطين، وبيوت للشياطين، فأما إبل الشياطين، فقد رأيتها،\nيخرج أحدكم بجنيبات معه قد أسمنها، فلا يعلوبعيرا منها، ويمر بأخيه قد\nانقطع به، فلا يحمله. وأما بيوت الشياطين؛ فلم أرها \".\nضعيف\nرواه أبو داود في \" الجهاد \" رقم (٢٥٦٨) من طريق ابن أبي فديك: حدثني\nعبد الله بن أبي يحيى عن سعيد بن أبي هند قال: قال أبو هريرة: ... فذكره\nمرفوعا به، وزاد:\n\" وكان سعيد يقول: لا أراها إلا هذه الأقفاص التي تستر الناس بالديباج \".\nقلت: وهذا إسناد حسن رجاله كلهم ثقات رجال الشيخين؛ غير عبد الله بن أبي\nيحيى، وهو عبد الله بن محمد بن أبي يحيى الأسلمي الملقب بـ \" سحبل \"، وهو\nثقة، وابن أبي فديك هو محمد بن إسماعيل، وفيه كلام يسير.","vol":"5","page":327},{"text":"ثم تبين أن فيه انقطاعا بين سعيد وأبي هريرة، قال ابن أبي حاتم في \" المراسيل\n\" (ص ٥٢) عن أبيه:\n\" سعيد لم يلق أبا هريرة \"، ونقله عنه العلائي (٢٢٤/٢٤٦)، وأقره.\nوقد كنت أوردت الحديث في \" الصحيحة \" برقم (٩٣) قبل أن يتبين لي الانقطاع\nالمذكور، فالحمد لله الذي هدانا لهذا، وما كنا لنهتدي لولا أن هدانا الله.\n<span data-type=\"title\" id=toc-2314>٢٣٠٤ </span>- \" إن الله يبغض كل جعظري جواظ، سخاب في الأسواق، جيفة بالليل، حمار بالنهار\n، عالم بأمر الدنيا، جاهل بأمر الآخرة \".\nضعيف\nرواه ابن حبان في \" صحيحه \" (٧٢ - الإحسان): أخبرنا أحمد بن محمد بن الحسن:\nحدثنا أحمد بن يوسف السلمي: أنبأنا عبد الرزاق: أنبأنا عبد الله بن سعيد بن\nأبي هند عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ:..\nفذكره.\nقلت: وهذا سند صحيح، رجاله كلهم ثقات معروفون من رجال مسلم؛ غير شيخ ابن\nحبان أحمد بن الحسن، وهو أبو حامد النيسابوري المعروف بابن الشرقي؛ قال\nالخطيب (٤/٤٢٦ - ٤٢٧):\n\" وكان ثقة ثبتا متقنا حافظا \".\nوتابعه أبو بكر القطان: حدثنا أحمد بن يوسف السلمي به.\nأخرجه البيهقي (١٠/١٩٤) .\nثم تبين أنه منقطع بين سعيد وأبي هريرة كما تقدم في الحديث الذي قبله، فراجعه\n. وقد كان في \" الصحيحة \" أيضا (١٩٥) .","vol":"5","page":328},{"text":"وقال العراقي في \" تخريج الإحياء \" (٢/٤٤):\n\" رواه أبو بكر بن لال في \" مكارم الأخلاق \" من حديث أبي هريرة بسند ضعيف \".\nوقد وجدت له طريقا أخرى، إلا أنها واهية جدا، فلا يستشهد بها.\nأخرجه الأصبهاني في \" الترغيب والترهيب \" (ق ٢٠٠/٢) من طريق محمد بن\nعبد الله بن إبراهيم بسنده عن عبد الله بن سعيد المقبري عن أبيه عن أبي هريرة\nبه.\nقلت: والمقبري هذا متروك، وابن إبراهيم هو الأشناني؛ قال الخطيب في \"\nالتاريخ \" (٥/٤٣٩):\n\" روى عن الثقات أحاديث باطلة، وكان كذابا يضع الحديث. قال الدارقطني: كذاب\n، دجال \".\nلكنه تابعه ثقة عند أبي الشيخ في \" الأمثال \"، فالآفة من المقبري، والله أعلم.\nقلت: وما أشد انطباق هذا الحديث - على ضعفه - على هؤلاء الكفار الذين لا\nيهتمون لآخرتهم، مع علمهم بأمور دنياهم، كما قال تعالى فيهم: \" يعلمون\nظاهرا من الحياة الدنيا، وهم عن الآخرة هم غافلون \"، ولبعض المسلمين نصيب\nكبير من هذا الوصف، الذين يقضون نهارهم في التجول في الأسواق والصياح فيها،\nويضيعون عليهم الفرائض والصلوات، \" فويل للمصلين الذين هم عن صلاتهم ساهو ن\n. الذين هم يراؤن. ويمنعون الماعون \".","vol":"5","page":329},{"text":"<span data-type=\"title\" id=toc-2315>٢٣٠٥ </span>- \" إذا أراد أحدكم أمرا فليقل: اللهم إني أستخيرك بعلمك، وأستقدرك بقدرتك،\nوأسألك من فضلك، فإنك تقدر ولا أقدر، وتعلم ولا أعلم وأنت غلام الغيوب.\nاللهم إن كان كذا وكذا - من المر الذي يريد - لي خيرا في ديني ومعيشتي\nوعاقبة أمري، [فاقدره لي، ويسره لي، وأعني عليه]، وإلا فاصرفه عني،\nواصرفني عنه، ثم قدر لي الخير أينما كان، لا حول ولا قوة إلا بالله \".\nضعيف\nأخرجه أبو يعلى في مسنده (رقم ١٣٤٢)، وابن حبان (٦٨٦)، والبيهقي في \"\nالشعب \" (١/١٥١) من طريق ابن إسحاق: حدثني عيسى بن عبد الله بن مالك عن محمد\nبن عمروبن عطاء بن يسار عن أبي سعيد الخدري قال: سمعت النبي صلى الله\nعليه وسلم يقول: فذكره.\nقلت: وإسناده حسن؛ لولا أن عيسى هذا قال ابن المديني:\n\" مجهول، لم يروعنه غير محمد بن إسحاق \". ولذا قال في \" التقريب \":\n\" مقبول \".\nلكن قد روى عنه جمع من الثقات ترتفع بهم الجهالة عنه، ولذلك ملت في \" تيسير\nالانتفاع \" إلى أنه حسن الحديث ما لم يخالف؛ كما في حديث آخر له في (الصلاة)\n، ذكر فيه (التورك بين السجدتين) دون (التشهد) ! وكما في هذا، فإنه زاد\nفي آخره (الحوقلة) مخالفا في ذلك كل أحاديث الاستخارة:\nفقد أخرجه ابن حبان (٦٨٥ و٦٨٧) من حديث أبي أيوب الأنصاري وأبي هريرة\nمرفوعا نحوه دون هذه الزيادة.\nوأخرجه الطبراني في \" المعجم الكبير \" (١٠٠١٢) من طريق صالح بن","vol":"5","page":330},{"text":"موسى الطلحي\nعن الأعمش عن إبراهيم عن علقمة عن عبد الله بن مسعود مرفوعا نحوها بدونها. لكن\nالطلحي هذا متروك.\nوكذلك أخرجه البخاري وغيره من حديث جابر مرفوعا، وهو مخرج في \" صحيح أبي\nداود \" (رقم ١٣٧٦) وغيره.\nوقد استنكر بعضهم حديث جابر هذا، ولا وجه لذلك عندي، وهذه شواهد لحديثه\nتدعمه، وتشهد لثبوته، في الوقت الذي تشهد لنكارة هذه الزيادة في حديث أبي\nسعيد هذا، ولذلك خرجته هنا.\nوحديث أبي هريرة عند ابن حبان (٦٨٧ - الموارد) من طريق حمزة بن طلبة: حدثنا\nابن أبي فديك: حدثنا أبو المفضل بن العلاء بن عبد الرحمن عن أبيه عن جده عنه\nبه.\nوحمزة بن طلبة ذكره ابن حبان في \" ثقاته \" (٨/٢١٠)، وقد توبع، فقد أخرجه\nالبخاري في \" التاريخ الكبير \" (٢/٢/٢٥٧ - ٢٥٨) قال: قال لي إبراهيم بن\nالمنذر: عن ابن أبي فديك به.\nورجاله ثقات رجال الصحيح؛ غير أبي المفضل هذا؛ قال ابن حبان عقب الحديث:\n\" اسمه شبل بن العلاء بن عبد الرحمن، مستقيم الأمر في الحديث \".\nوقال في \" الثقات \" (٦/٤٥٢):\n\" روى عن ابن أبي فديك بنسخة مستقيمة، حدثنا بها المفضل بن محمد العطار\nبأنطاكية. قال: حدثنا أحمد بن الوليد بن برد الأنطاكي قال: حدثنا ابن أبي\nفديك: حدثنا شبل بن العلاء عن أبيه \".","vol":"5","page":331},{"text":"قلت: فهذه متابعة أخرى لحمزة بن طلبة، فالإسناد حسن، وهو شاهد قوي لحديث\nجابر، وشاهد على نكارة الزيادة في حديث أبي سعيد الخدري، والله تعالى أعلم.\n<span data-type=\"title\" id=toc-2316>٢٣٠٦ </span>- \" إذا أراد الله بقوم نماء أوبقاء رزقهم العفاف والقصد، وإذا أراد الله\nبقوم اقتطاعا فتح عليهم، حتى إذا فرحوا بما أوتوا ... الحديث \".\nضعيف جدا\nرواه الديلمي (١/١/٩٧) من طريق أبي الشيخ عن عراك بن خالد: حدثنا أبي:\nحدثنا إبراهيم بن أبي عبلة عن عباد مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عراك هو ابن خالد بن يزيد بن عبد الرحمن بن أبي\nمالك الشامي. قال الذهبي في \" الضعفاء \":\n\" قال أبو حاتم: ليس بالقوي \".\nوقال الحافظ:\n\" لين \".\nقلت: وأبو هـ شر منه؛ قال الذهبي:\n\" قال النسائي: ليس بثقة \".","vol":"5","page":332},{"text":"<span data-type=\"title\" id=toc-2317>٢٣٠٧ </span>- \" إذا أردت أمرا فعليك بالتؤدة حتى يريك الله منه المخرج، أوحتى يجعل الله لك\nمخرجا \".\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٨٨٨)، والخرائطي في","vol":"5","page":332},{"text":"\" مكارم الأخلاق \"\n(٢/٦٨٨/٧٣٥) من طريق الطيالسي - وليس هو في \" مسنده \" المطبوع - والبيهقي\nفي \" الشعب \" (٢/٦٨/١١٨٧)؛ كلاهما من طريق ابن المبارك عن سعد بن سعيد\nالأنصاري عن الزهري عن رجل من بلي قال:\n\" أتيت رسول الله ﷺ مع أبي، فناجى أبي دوني، قال: فقلت\nلأبي: ما قال لك؟ قال: \" فذكره.\nقلت: وهذا إسناد ضعيف من أجل سعد بن سعيد؛ وهو ابن قيس بن عمروالأنصاري،\nقال الحافظ:\n\" صدوق سيىء الحفظ \".\nوالحديث عزاه المناوي للطيالسي أيضا، والخرائطي، والبغوي، وابن أبي\nالدنيا، والبيهقي في \" الشعب \"، وقال:\n\" رمز المؤلف لحسنه، وفيه سعد بن سعيد، ضعفه أحمد والذهبي، لكن له شواهد\nكثيرة \".\nقلت: ليته ذكر ولوبعضها، فإني لا أستحضر شيئا منها، فإن وجد له شاهد معتبر\nنقلته إلى الكتاب الآخر، وأما الحديث الآتي فلا يصلح شاهدا لشدة ضعفه وهو:\n<span data-type=\"title\" id=toc-2318>٢٣٠٨ </span>- \" إذا أردت أمرا فتدبر عاقبته، فإن كان خيرا فأمضه، وإن كان شرا فانته \".\nموضوع\nرواه ابن المبارك في \" الزهد \" (١٥٩/٢ من \" الكواكب \" ٥٧٥)،","vol":"5","page":333},{"text":"وهناد (٥١٩)\n، ووكيع (١٦)، وابن المبارك (١٤)؛ كلهم في الزهد، والمروزي في \"\nزياداته \" (١٥): حدثنا سفيان عن خالد بن أبي كريمة قال: سمعت أبا جعفر -\nقال ابن صاعد: أبو جعفر هذا يقال له: عبد الله بن مسور الهاشمي، وليس بمحمد\nابن علي - يقول: جاء رجل إلى النبي ﷺ، فقال: بارك الله\nللمسلمين فيك، فخصني منك بخاصة بخاصة خير، قال: أمستوص أنت؟ أراه قال ثلاثا\n، قال: نعم، قال: اجلس، إذا أردت ... الحديث.\nوهذا موضوع، آفته عبد الله بن مسور الهاشمي؛ قال الذهبي:\n\" ليس بثقة، قال أحمد وغيره: أحاديثه موضوعة \".\nوقال العراقي في \" تخريج الإحياء \" (٣/١٨٥):\n\" ضعيف جدا \".\nقلت: ومن طريقه أخرجه أبو نعيم في \" أخبار أصبهان \" (١/٣٠٥)، لكن جعله عن\nابن مسعود!\n<span data-type=\"title\" id=toc-2319>٢٣٠٩ </span>- \" أوحى الله تعالى إلى موسى ﵇: إنك لن تتقرب إلي بشيء أحب إلي من\nالرضا بقضائي، ولم تعمل عملا أحبط لحسناتك من الكبرياء، يا موسى! لا تضرع\nإلى أهل الدنيا فأسخط عليك، ولا تخف بدينك لدنياهم فأغلق عليك أبو اب رحمتي،\nيا موسى! قل للمذنبين النادمين: أبشروا، وقل للعاملين المعجبين: اخسروا \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٥/٤٥ و٧/١٢٧) قال: حدثنا","vol":"5","page":334},{"text":"سليمان بن أحمد:\nحدثنا علي بن سعيد بن بشير الرازي: حدثنا يونس بن عبد الأعلى: حدثنا أبو\nالربيع سليمان بن داود الإسكندراني عن سفيان الثوري عن منصور عن مجاهد عن\nابن عباس عن النبي ﷺ قال: فذكره. وقال:\n\" غريب من حديث الثوري عن منصور عن مجاهد، لم نكتبه إلا من حديث أبي الربيع \".\nقلت: وهو ثقة اتفاقا، وسائر رجاله ثقات رجال الشيخين؛ غير شيخ سليمان بن\nأحمد - وهو الطبراني - علي بن سعيد الرازي، فإنه مع حفظه متكلم فيه، فجاء في\n\" سؤالات حمزة السهمي للدارقطني \" (٢٤٤/٣٤٨):\n\" سألت الدارقطني عنه؟ فقال: ليس في حديثه بذاك، سمعت بمصر أنه كان والي\nقرية، وكان يطالبهم بالخراج، فما كانوا يعطونه فيجمع الخنازير في المسجد!\nفقلت: كيف هو في الحديث؟ قال: قد حدث بأحاديث لم يتابع عليها. ثم قال: في\nنفسي منه، وقد تكلم فيه أصحابنا بمصر، وأشار بيده، وقال: هو كذا وكذا،\nونفض بيده، يقول: ليس بثقة \".\nونقله الذهبي في \" السير \" (١٤/١٤٦)، والحافظ في \" اللسان \"، وأقراه،\nوصححت منهما بعض الأحرف. وزاد الحافظ:\n\" وقال ابن يونس في \" تاريخه \": تكلموا فيه، وكان من المحدثين الأجلاء،\nوكان يصحب السلطان، ويلي بعض العمالات \".\nولذلك أورده الذهبي في \" الضعفاء \"، وأوجز فيه الكلام - كعادته - فقال:\n\" قال الدارقطني: ليس بذاك، تفرد بأشياء \".","vol":"5","page":335},{"text":"والحديث لم يورده السيوطي في \" جوامعه \"، ولا الهيثمي في \" مجمعه \"، وهو\nفي \" فردوس الديلمي \" (١/١٤٣/٥٠٩)، وليس هو في \" الغرائب الملتقطة من مسند\nالفردوس \".\n<span data-type=\"title\" id=toc-2320>٢٣١٠ </span>- \" من سب عليا فقد سبني، ومن سبني سبه الله \".\nمنكر\nرواه ابن عساكر (١٢/٢٠٣/١) عن إسماعيل بن الخليل عن علي بن مسهر عن أبي إسحاق\nالسبيعي قال:\nحججت وأنا غلام، فمررت بالمدينة، فرأيت الناس عنقا واحدا، فاتبعتهم، فأتوا\nأم سلمة زوج النبي ﷺ، فسمعتها وهي تقول: يا شبيب بن\nربيع! فأجابها رجل جلف جاف: لبيك يا أمه! فقالت: أيسب رسول الله صلى الله\nعليه وسلم في ناديكم؟ فقال: إنا نقول شيئا نريد عرض هذه الحياة الدنيا،\nفقالت: سمعت رسول الله ﷺ: فذكره.\nقلت: وإسماعيل بن الخليل ثقة من رجال الشيخين، وقد خولف في إسناده، فرواه\nأبو جعفر الطوسي الشيعي في \" الأمالي \" (ص ٥٢ - ٥٣) من طريق أحمد، وهذا في\n\" المسند \" (٦/٣٢٣): حدثنا يحيى بن أبي بكر قال: حدثنا إسرائيل عن أبي\nإسحاق عن أبي عبد الله الجدلي قال:\nدخلت على أم سلمة زوجة النبي ﷺ فقالت: أيسب ... الحديث. دون\nقوله: \" ومن سبني سبه الله \".\nورواه الحاكم (٣/١٢١) بسند أحمد مثل رواية ابن عساكر، وقال:\n\" صحيح الإسناد \". ووافقه الذهبي.\nقلت: وفيه نظر من وجهين:","vol":"5","page":336},{"text":"الأول: أن أبا إسحاق السبيعي كان اختلط، لا يدري أحدث به قبل الاختلاط أن\nبعده، والراجح الثاني، لأن إسرائيل - وهو ابن يونس بن أبي إسحاق - وهو\nحفيد السبيعي إنما سمع منه متأخرا. ولعل من آثار ذلك اضطرابه في إسناده\nومتنه.\nأما الإسناد؛ فظاهر مما تقدم، فإنه في رواية إسرائيل جعل بينه وبين أم سلمة\n(أبا عبد الله الجدلي)، وفي رواية إسماعيل بن الخليل صرح بأنه سمع من أم\nسلمة! إلا أن يكون سقط من \" التاريخ \" ذكر (الجدلي) هذا.\nوأما المتن؛ فقد رواه فطر بن خليفة عنه عن الجدلي عن أم سلمة موقوفا دون\nالشطر الثاني منه.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٣/٣٢٢ - ٣٢٣) .\nوفطر هذا ثقة من رجال البخاري، وروايته هي المحفوظة، لأن لها طريقا أخرى عن\nأم سلمة، وقد خرجتها في \" الصحيحة \" (٣٣٣٢) .\nالثاني: أن أبا إسحاق مدلس، وقد عنعنه.\n(تنبيه): يبدو من رواية أحمد أن في رواية ابن عساكر سقطا، فإنه لم يرد فيها\nذكر لأبي عبد الله الجدلي، فالظاهر أنه سقط من الناسخ. والله أعلم.\n<span data-type=\"title\" id=toc-2321>٢٣١١ </span>- \" طلحة والزبير جاراي في الجنة \".\nضعيف\nرواه الترمذي (٢/٣٠٢)، والدولابي (٢/٧٠)، والحاكم (٣/٣٦٥) وعبد الله\nابن أحمد في \" السنة \" (ص ١٩٩)، وابن عساكر (٨/٢٨٠/٢) عن أبي عبد الرحمن\nالنضر بن منصور العنزي عن عقبة بن علقمة قال: سمعت علي بن أبي طالب عليه\nالسلام يقول: فذكره مرفوعا. وقال الترمذي:","vol":"5","page":337},{"text":"\" حديث غريب لا نعرفه إلا من هذا الوجه \".\nقلت: وعلته النضر وعقبة، فإنهما ضعيفان كما في \" التقريب \".\nوأما الحاكم فقال:\n\" صحيح الإسناد \". فرده الذهبي بقوله:\n\" قلت: لا \".\n<span data-type=\"title\" id=toc-2322>٢٣١٢ </span>- \" بئس البيت الحمام: بيت لا يستر، وماء لا يطهر \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤٦٨/١) عن أبي جناب يحيى بن أبي حية عن عطاء\nابن أبي رباح عن عائشة قالت: قال رسول الله ﷺ: فذكره،\n[قالت] وما يسر عائشة أن لها مثل أحد ذهبا، وأنها دخلت الحمام، وقالت:\nلوأن امرأة أطاعت ربها، وحفظت فرجها ثم آذت زوجها بكلمة باتت الملائكة\nتلعنها.\nقلت: وهذا إسناد ضعيف، أبو جناب هذا ضعيف مدلس.\nثم رواه من طريق ابن وهب: أخبرني ابن لهيعة: حدثني عبد الله بن جعفر: أنه\nبلغه عن عائشة عن رسول الله ﷺ أنه قال:\n\" إن الحمام لا يستر، وماء لا يطهر ... \". وقال:\n\" هذا منقطع \".","vol":"5","page":338},{"text":"<span data-type=\"title\" id=toc-2323>٢٣١٣ </span>- \" لا تدعوا صلاة الليل ولوحلب شاة \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٦١/١ - من ترتيبه) عن عطية بن بقية بن الوليد:\nحدثنا أبي: حدثنا جرير بن يزيد عن محمد بن المنكدر عن جابر مرفوعا. وقال:","vol":"5","page":338},{"text":"\" لم يروه عن ابن المنكدر غير جرير بن يزيد، تفرد به بقية \".\nقلت: بقية إنما يخشى من تدليسه، وقد صرح بالتحديث، فالعلة من شيخه جرير بن\nيزيد؛ قال الذهبي: \" تفرد عنه بقية، لا يعتمد عليه لجهالته \".\nولم يتنبه الهيثمي لهذه العلة، فراح يعله بما لا يقدح، فقال في \" المجمع \" (\n٢/٢٥٢)، وتبعه المناوي:\n\" رواه الطبراني في \" الأوسط \"، وفيه بقية بن الوليد، وفيه كلام كثير \"!\n<span data-type=\"title\" id=toc-2324>٢٣١٤ </span>- \" لا تشغلوا قلوبكم بذكر الدنيا \".\nضعيف\nرواه ابن أبي الدنيا في \" ذم الدنيا \" (٤٥/١) عن سلمة بن شبيب أنه حدث عن\nعبد الله بن المبارك قال: حدثنا محمد بن النضر الحارثي مرفوعا.\nقلت: وهذا إسناد ضعيف معضل، الحارثي هذا من أتباع أتباع التابعين مع كونه\nمجهولا؛ فقد قال ابن أبي حاتم (٤/١/١١٠):\n\" روى عن الأوزاعي، روى عنه عبد الله بن المبارك، وأبو نصر التمار،\nوعبد الرحمن بن مهدي \".\nولم يذكر فيه جرحا ولا تعديلا، وهو في \" ثقات ابن حبان \" (٩/٧١ - ٧٢)،\nوقال:\n\" ما له حديث مسند \".","vol":"5","page":339},{"text":"<span data-type=\"title\" id=toc-2325>٢٣١٥ </span>- \" العباس مني، وأنا منه، لا تسبوا أمواتنا؛ فتؤذوا أحياءنا \".\nضعيف\nرواه ابن سعد في \" الطبقات \" (٤/٢٤)، والنسائي (٤٧٧٥)، وابن عساكر (\n٧/١٤٤/٢ و٨/٤٦٠/٢) عن عبد الأعلى عن سعيد بن جبير عن ابن عباس:\nأن رجلا وقع في قرابة للعباس كان في الجاهلية، فلطمه العباس، فجاء قومه\nفقالوا: لنلطمنه كما لطمه، فقال النبي ﷺ: فذكره.\nوأخرجه الترمذي (٢/٣٠٥)، والحاكم (٣/٣٢٥) من هذا الوجه الشطر الأول منه\n، وقال الترمذي:\n\" حديث حسن صحيح غريب \".\nوقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي! !\nفوهموا؛ لأن عبد الأعلى - وهو ابن عامر - ضعفه أحمد وغيره.\nثم رواه الحاكم (٣/٣٢٩) من هذا الوجه بتمامه، وصححه أيضا هو والذهبي! !\nوأما في \" السير \" فوفق للصواب حين قال (٢/٩٩):\n\" إسناده ليس بقوي \".\nوقال في موضع آخر (ص ١٠٢):","vol":"5","page":340},{"text":"\" عبد الأعلى الثعلبي - لين \".\nووافقه المعلق عليه في الموضعين، ولكنه في موضع سابق حسنه، وأقر الذهبي\nعلى موافقة الحاكم! فقال (ص ٨٩):\n\" رواه أحمد في \" مسنده \" (١/٣٠٠) بسند حسن. ورواه ابن سعد. وصححه الحاكم\n. ووافقه الذهبي \"! !\nقلت: ومثل هذا التناقض في المجلد الواحد، وعلى تقارب صفحات المتناقضات مما\nيؤكد رأي بعض المتتبعين لها: أن التعليقات التي على هذا الكتاب وغيره باسم\nالشيخ شعيب، ليست كلها بقلمه، وإنما بقلم بعض المتمرنين تحت يده، والله\n﷾ أعلم.\nثم إن الشطر الثاني منه له شواهد من حديث المغيرة بن شعبة وغيره يتقوى بها،\nوقد خرجت بعضها في \" الصحيحة \" (٢٣٩٧) و\" التعليق الرغيب \" (٤/١٧٥)\nوغيرهما.\n<span data-type=\"title\" id=toc-2326>٢٣١٦ </span>- \" إذا استأجر أحدكم أجيرا فليعلمه أجره \".\nضعيف جدا\nرواه الديلمي (١/١/١٦٤) من طريق الدارقطني عن أحمد بن محمد بن أنس عن عمروبن\nمحمد بن الحسن عن أبي مسعود الجرار عن حماد عن إبراهيم عن علقمة عن عبد الله\nابن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أبو مسعود الجرار - برائين - اسمه عبد الأعلى بن\nأبي المساور الزهري مولاهم، قال الحافظ:\n\" متروك، وكذبه ابن معين \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الدارقطني في \" الأفراد \".","vol":"5","page":341},{"text":"<span data-type=\"title\" id=toc-2327>٢٣١٧ </span>- \" إذا استشار أحدكم أخاه فليشر عليه \".\nضعيف\nأخرجه ابن ماجه (٣٧٤٧) عن ابن أبي ليلى عن أبي الزبير عن جابر قال: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عنعنة أبي الزبير، فإنه كان مدلسا.\nوالأخرى: ضعف ابن أبي ليلى، وهو محمد بن عبد الرحمن القاضي، قال الحافظ:\n\" صدوق سيىء الحفظ \".\nوالحديث لم يتكلم المناوي على إسناده بشيء سوى أنه قال:\n\" وقد رمز المؤلف لصحته \"!\nقلت: وفي النسخة التي طبع عليها شرحه الرمز له بالحسن! ولا يوثق بذلك كله،\nانظر \" التيسير \"، فالسند ضعيف كما شرحنا.","vol":"5","page":342},{"text":"<span data-type=\"title\" id=toc-2328>٢٣١٨ </span>- \" إذا استشاط السلطان، تسلط الشيطان \".\nضعيف\nرواه أحمد (٤/٢٢٦)، وعنه ابن عساكر (١٥/٣٣٧/٢)، والقضاعي (١١٣/١) عن\nإبراهيم بن خالد الصنعاني قال: نا أمية بن شبل وعمرو بن عوف عن عروة بن محمد\nعن أبيه عن جده عطية السعدي مرفوعا.\nقلت: وهذا إسناد ضعيف، عروة بن محمد قال ابن حبان في \" الثقات \":\n\" كان يخطىء \".\nوعمرو بن عوف لم أعرفه.","vol":"5","page":342},{"text":"وأمية بن شبل. قال الذهبي:\n\" له حديث منكر \".\nوالحديث قال المناوي:\n\" قال الهيثمي: رجاله ثقات، وذكره في موضع آخر، وقال: فيه من لم أعرفه.\nوقد رمز المؤلف لحسنه \".\nقلت: وفي متن شرح المناوي رمز له بالصحة. فلا تغتر بشيء من ذلك، فإن\nالتحقيق أنه ضعيف.\n<span data-type=\"title\" id=toc-2329>٢٣١٩ </span>- \" إذا أراد أحدكم السلام فليقل: السلام عليكم، فإن الله هو السلام، ولا\nيبدأ قبل الله بشيء \".\nضعيف جدا\nرواه أبو يعلى (٦٥٧٤)، وابن السني في \" عمل اليوم والليلة \" (٢٢٩)،\nوالدينوري في \" المنتقى من المجالسة \" (٢٤٣/١) عن عبد الله بن سعيد عن جده\nعن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عبد الله بن سعيد - وهو ابن أبي سعيد المقبري -\nمتروك متهم.","vol":"5","page":343},{"text":"<span data-type=\"title\" id=toc-2330>٢٣٢٠ </span>- \" إذا أراد أحدكم أن يبول فليرتد لبوله موضعا \".\nضعيف\nأخرجه أبو داود (١/٢) والطيالسي (٥١٩)، والحاكم (٣/٤٦٥ - ٤٦٦)،\nوالبيهقي في \" السنن \" (١/٩٣) من طريق شعبة عن أبي التياح: حدثني شيخ قال:\nلما قدم عبد الله بن عباس البصرة فكان يحدث عن أبي موسى، فكتب عبد الله إلى\nأبي موسى يسأله عن أشياء، فكتب إليه أبو موسى:","vol":"5","page":343},{"text":"أني كنت مع رسول الله\nﷺ ذات يوم فأراد أن يبول، فأتى دمثا (١) في أصل جدار، فبال\n، ثم قال ﷺ: فذكره.\nوهذا إسناد ضعيف لجهالة الشيخ الذي لم يسم، وقال المنذري في \" مختصره \" (\n١/١٥):\n\" فيه مجهول \". مع أنه سكت أبو داود عليه، لكن قال النووي:\n\" وإنما لم يصرح أبو داود بضعفه لأنه ظاهر! \".\nومنه تعلم أن رمز السيوطي له بأنه حسن؛ غير حسن، وأما المناوي فقال:\n\" رمز المؤلف لحسنه، فإن أراد لشواهده فمسلم، وإن أراد لذاته فقد قال البغوي\nوغيره:\n\" حديث ضعيف \"، ووافقه الولي العراقي، فقال:\n\" ضعيف لجهالة راويه \".\nقلت: ولم أجد له شواهد؛ بل ولا شاهدا يأخذ بعضده، فلست أدري ما هي الشواهد\nالتي أشار إليها المناوي، ويؤيد ما ذكرته أنه لوكان له ما يقويه لما قال\nالبغوي: \" حديث ضعيف \".\nنعم وجدت لبعضه الذي هو من فعله ما قد يشهد له على ضعفه، فانظر (كان يتبوأ..\n) فيما يأتي (٢٤٥٩) .\nقلت: وفي جزم البغوي وغيره بضعف الحديث إشارة إلى أن كون الراوي المجهول في\nإسناده يرويه شعبة لا تزول به الجهالة عنه؛ خلافا لقول الكوثري:\n_________\n(١) الدمث: المكان السهل الوطيء اللين. اهـ","vol":"5","page":344},{"text":"\" شعبة بن الحجاج المعروف بالتشدد في روايته، والمعترف له بزوال الجهالة وصفا\nعن رجال يكونون في سند روايته \"!\nوقد رددت عليه في تقوله هذا على أهل الحديث، وفي غيره مبسطا في الكلام على\nحديث معاذ في الاجتهاد بالرأي فيما يأتي (٤٨٥٨) .\n<span data-type=\"title\" id=toc-2331>٢٣٢١ </span>- \" إذا استقر أهل الجنة في الجنة اشتاق الإخوان إلى الإخوان، فيسير سرير ذا إلى\nسرير ذا، فيلتقيان، فيتحدثان ما كان بينهما في دار الدنيا، ويقول: يا أخي\nتذكر يوم كذا كنا في دار الدنيا في مجلس كذا، فدعونا الله فغفر لنا \".\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٨/٤٩)، وعبد الغني المقدسي \" الجواهر \" (ق\n٢٥٢/١) عن إبراهيم بن أدهم قال: روى الربيع بن صبيح عن الحسن عن أنس قال\n: قال رسول الله ﷺ: فذكره. وقال أبو نعيم:\n\" غريب من حديث إبراهيم والربيع \".\nقلت: تابعه سعيد بن عبد الله الدمشقي: حدثنا الربيع بن صبيح به.\nأخرجه عباس الترقفي في \" حديثه \" (٤١/١ و٥٣/١)، وعنه ابن الأعرابي في \"\nمعجمه \" (١٨٢/٢)، وابن قدامة في \" المتحابين في الله \" (ق ١١١/٢) من طريق\nآخر كلاهما عن سعيد به.\nقلت: وهذا إسناد ضعيف، الحسن البصري مدلس، وقد عنعنه.\nوالربيع بن صبيح صدوق سيىء الحفظ كما في \" التقريب \".","vol":"5","page":345},{"text":"<span data-type=\"title\" id=toc-2332>٢٣٢٢ </span>- \" إذا استقرت النطفة في الرحم أربعين يوما، أوأربعين ليلة بعث إليها ملكا،\nفيقول: يا رب ما رزقه؟ فيقال له: فيقول: يا رب ما أجله؟ فيقال له، فيقول\n: يا رب ذكر أوأنثى؟ فيعلم، فيقول: يا رب شقي أوسعيد؟ فيعلم \".\nضعيف\nأخرجه أحمد (٣/٣٩٧)، والطحاوي في \" مشكل الآثار \" (٣/٢٧٩) من طريق خصيف\nعن أبي الزبير عن جابر قال: قال رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف، أبو الزبير مدلس، وقد عنعنه.\nوخصيف، وهو ابن عبد الرحمن الجزري؛ قال الحافظ:\n\" صدوق سيىء الحفظ، خلط بأخرة \".\nقلت: وظاهر الحديث مع ضعف إسناده مخالف لحديث ابن مسعود مرفوعا:\n\" إن أحدكم يجمع خلقه في بطن أمه أربعين يوما، ثم يكون في ذلك علقة مثل ذلك،\nثم يكون في ذلك مضغة مثل ذلك، ثم يرسل الملك فينفخ فيه الروح، ويؤمر بأربع\nكلمات ... \" الحديث. متفق عليه، وهو مخرج في \" ظلال الجنة \" (١٧٥) .\nفهذا صريح في أن الملك إنما يرسل بعد الأربعين الثالثة. وقد يتوهم البعض أن\nهذا مخالف أيضا لحديث حذيفة بن أسيد الغفاري قال: سمعت رسول الله صلى الله\nعليه وسلم يقول:\n\" إذا مر بالنطفة ثنتان وأربعون ليلة، بعث الله إليها ملكا فصورها، وخلق\nسمعها وبصرها، وجلدها ولحمها وعظامها، ثم قال: يا رب أذكر أم أنثى؟\nفيقضي ربك ما شاء، ويكتب الملك، ثم يقول: يا رب أجله؟ ... \" الحديث.","vol":"5","page":346},{"text":"أخرجه مسلم (٨/٤٥) .\nفأقول: لا مخالفة بينهما لأن بعث الملك فيه إنما هو لأجل تصوير النطفة\nوتخليقها، وأما الكتابة فهي فيما بعد بدليل قوله: \" ثم قال: يا رب.. \"،\nفإن \" ثم \" تفيد التراخي كما هو معلوم، فيمكن تفسيره بحديث ابن مسعود، كما أن\nحديث هذا يضم إليه ما أفاده حديث حذيفة من التصوير والتخليق مما لم يرد له ذكر\nفي حديث ابن مسعود، وبذلك تجتمع الأحاديث ولا تتعارض.\nنعم في رواية عند مسلم، والطحاوي في \" المشكل \" (٣/٢٧٨)، وأحمد (٤/٧)\nعن حذيفة بمعنى حديث الترجمة، ولفظه:\n\" يدخل الملك على النطفة بعد ما تستقر في الرحم بأربعين أوخمسة وأربعين ليلة\n، فيقول: يا رب أشقي أوسعيد؟ فيكتبان ... \" الحديث.\nفهذا بظاهره يشهد للحديث، لكن لابد من فهمه على ضوء اللفظ الذي قبله وتفسيره\nبه، وذلك بأن يقال: إن دخول الملك بعد الأربعين من أجل التصوير والتخليق،\nوأما الكتابة فبعد الأطوار الثلاثة كما سبق، ففي اللفظ اختصار يفهم من اللفظ\nالمتقدم ومن حديث ابن مسعود. والله تعالى أعلم.\n<span data-type=\"title\" id=toc-2333>٢٣٢٣ </span>- \" إذا شربتم الماء فاشربوه مصا، ولا تشربوه عبا، فإن العب يورث الكباد.\nيعني داء الكبد \".\nضعيف جدا\nرواه الديلمي (١/١/٦١) عن موسى بن إبراهيم المروزي: حدثنا موسى بن جعفر بن\nمحمد عن أبيه عن جده عن علي مرفوعا.\nسكت عليه الحافظ في \" مختصره \"، وإسناده ضعيف جدا، المروزي هذا قال الذهبي\nفي \" الميزان \":\n\" كذبه يحيى، وقال الدارقطني وغيره: متروك \".","vol":"5","page":347},{"text":"٢٣٢٤ - \" إن الله يحب المتبذل الذي لا يبالي ما لبس \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٢٢٨/١ - ٢)، والديلمي (١/٢/٢٤٧) والضياء\nفي \" المنتقى من حديث الأمير أبي أحمد وغيره \" (٢٦٨/١) من طريق ابن وهب:\nأخبرني ابن لهيعة عن عقيل عن يعقوب بن عتبة بن المغيرة عن أبي هريرة أن\nرسول الله ﷺ قال: فذكره.\nوأعله البيهقي بالإرسال.\nقلت: يعني الانقطاع بين يعقوب بن عتبة وأبي هريرة.\n(تنبيه): هذا الحديث مما لم يطلع عليه الحافظ العراقي، فإنه قال في تخريجه\nللإحياء (٤/٢٠٠):\n\" لم أجد له أصلا \"!","vol":"5","page":348},{"text":"<span data-type=\"title\" id=toc-2334>٢٣٢٥ </span>- \" إن الله يبغض الوسخ والشعث \".\nموضوع\nرواه البيهقي في \" الشعب \" (٢/٢٣٤/١)، والديلمي (١/٢/٢٤٥) عن عبد الرحمن\nابن خالد بن نجيح: حدثنا أبي عن ابن أبي الزناد عن هشام بن عروة عن أبيه عن\nعائشة مرفوعا.\nقلت: هذا موضوع، آفته خالد بن نجيح، قال الذهبي في \" الضعفاء \":\n\" قال أبو حاتم: كذاب \".\nوابنه عبد الرحمن ضعيف جدا. قال ابن يونس:\n\" منكر الحديث \".","vol":"5","page":348},{"text":"وقال الدارقطني:\n\" متروك الحديث \".\n<span data-type=\"title\" id=toc-2335>٢٣٢٦ </span>- \" نهى عن الشهرتين: رقة الثياب وغلظها، ولينها وخشونتها، وطولها وقصرها\n، ولكن سداد فيما بين ذلك واقتصار \".\nموضوع\nأخرجه البيهقي في \" الشعب \" (٢/٢٣٤/٢) من طريق مخلد بن يزيد عن أبي نعيم عن\nعبد الرحمن بن حرملة عن سعيد بن المسيب عن أبي هريرة وزيد بن ثابت مرفوعا\n. وقال:\n\" أبو نعيم هذا؛ لا نعرفه \".\nقلت: هو عمر بن الصبح بن عمران التميمي العدوي أبو نعيم الخراساني، فقد ذكروا\nفي الرواة عنه مخلد بن يزيد هذا، وساق له الدولابي في \" الكنى \" (٢/١٣٨ -\n١٣٩) حديثا آخر من طريقه عنه مصرحا بكنيته واسمه. وسيأتي في المجلد التاسع\n(٤٦٤٣) . فإذا عرف هذا فهو هالك، أورده الذهبي في \" الضعفاء \"، وقال:\n\" كذاب، اعترف بالوضع \".\nثم روى البيهقي من طريق عمروبن الحارث عن سعيد بن هارون أن النبي صلى الله\nعليه وسلم نهى عن الشهرتين: أن يلبس الثياب الحسنة التي ينظر إليه فيها أو\nالزينة، أوالرثة التي ينظر إليه فيها. قال عمرو: بلغني أن رسول الله\nﷺ قال:\n\" أمر بين أمرين، وخير الأمور أوساطها \". وقال:\n\" هذا مرسل، وقد روي النهي عن الشهرتين من وجه آخر، بإسناد مجهول موصولا \".","vol":"5","page":349},{"text":"يعني رواية أبي نعيم المتقدمة، وقد عرفت أنه إسناد موضوع، لا مجهول.\n<span data-type=\"title\" id=toc-2336>٢٣٢٧ </span>- \" لوكنت مؤمرا أحدا من غير مشورة منهم، لأمرت عليهم ابن أم عبد \".\nضعيف جدا\nأخرجه الترمذي (٢/٣١٢)، وابن ماجه (١٣٧)، وأحمد (١/٩٥) من طريق سفيان\nعن أبي إسحاق عن الحارث عن علي مرفوعا.\nوتابعه إسرائيل عن أبي إسحاق به.\nأخرجه ابن سعد في \" الطبقات \" (٣/١/١٠٩ - أوربا) .\nوتابعه أيضا منصور بن المعتمر عن أبي إسحاق به.\nأخرجه الترمذي، وأحمد (١/١٠٧ و١٠٨)، والخطيب في \" التاريخ \" (١/١٤٨)،\nوالبغوي في \" شرح السنة \" (٤/١٧٢/١) من طريق زهير بن معاوية الجعفي عنه.\nوخالفه القاسم بن معن عن منصور بن المعتمر فقال: عن أبي إسحاق عن عاصم بن\nضمرة عن علي. فجعل عاصما مكان الحارث.\nأخرجه المخلص في \" بعض الجزء الخامس من الفوائد الغرائب \" (٢٥٤/١) والحاكم (\n٣/٣١٨)، وقال:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" قلت: عاصم ضعيف \".\nكذا قال، والمتقرر فيه أنه حسن الحديث، وقال الحافظ: \" صدوق \"، والصواب\nفي تضعيفه الاعتماد على رواية زهير بن معاوية لأنه أوثق من القاسم بن","vol":"5","page":350},{"text":"معن، ولموافقتها لرواية سفيان، وهو الثوري؛ فإنه أحفظهم عن أبي إسحاق، وهو\nغنما رواه عنه عن الحارث، فالحديث حديثه لا دخل لعاصم فيه، وقد أشار إلى هذا\nالترمذي بقوله عقبه:\n\" حديث غريب، إنما نعرفه من حديث الحارث عن علي \".\nوكذا قال البغوي، والحارث - وهو الأعور - ضعيف، بل كذبه ابن المديني\nوغيره، فهو علة الحديث.\n<span data-type=\"title\" id=toc-2337>٢٣٢٨ </span>- \" إن الجنة تشتاق إلى أربعة: علي وسلمان وعمار والمقداد \".\nضعيف\nرواه الطبراني في \" الكبير \" (٦/٢٦٣ - ٢٦٤/٦٠٤٥)، وأبو نعيم في \" الحلية \"\n(١/١٤٢)، و\" أخبار أصبهان \" (١/٤٩)، وعنه رواه ابن عساكر (١٧/٧٥/١ - ٢\n) عن سلمة الأبرش: حدثنا عمران الطائي قال: سمعت أنس بن مالك يقول:\nفذكره مرفوعا، وقال أبو نعيم:\n\" عمران هو ابن وهب، رواه عنه أيضا إبراهيم بن المختار \".\nقلت: عمران هذا، ضعفه أبو حاتم، ووثقه ابن حبان، وقال أبو حاتم:\n\" ما أظنه سمع من أنس شيئا \".\nقلت: وفي هذا الحديث صرح بسماعه منه. فالله أعلم.\nوسلمة الأبرش هو ابن الفضل، قال الحافظ:\n\" صدوق كثير الخطأ \".","vol":"5","page":351},{"text":"لكن تابعه إبراهيم بن المختار كما تقدم عن أبي نعيم، وهو صدوق ضعيف الحفظ كما\nفي \" التقريب \"، وقد وصله عنه أبو نعيم في \" صفة الجنة \" (١٤/١ - ٢)، وفي\n\" الحلية \" (١/١٩٠) عن محمد بن حميد: حدثنا إبراهيم بن المختار: حدثنا\nعمران بن وهب عن أنس.\nومحمد بن حميد؛ هو الرازي؛ قال في \" التقريب \":\n\" حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\nثم رواه ابن عساكر من حديث ابن عباس مرفوعا به، إلا أنه جعل مكان سلمان أبا ذر.\nوفي إسناده محمد بن مصبح البزار: نا أبي. قال الذهبي:\n\" لا أعرفهما \".\nوشيخ أبيه قيس - وهو ابن الربيع - ضعيف.\nومن حديث علي مرفوعا به، إلا أنه جعل مكان عمار أبا ذر.\nوفيه نهشل بن سعيد. قال الحافظ:\n\" متروك، وكذبه إسحاق بن راهو يه \".\nوأخرجه (٧/٢٠٤/٢) من حديث حذيفة مرفوعا به، إلا أنه جعل مكان المقداد أبا ذر.\nوفيه إسماعيل بن يحيى بن طلحة، وهو أبو يحيى التيمي، وهو كذاب مجمع على\nتركه.\nوبالجملة: فالحديث ضعيف، لأن طرقه كلها واهية شديدة الضعف، ليس","vol":"5","page":352},{"text":"فيها ما يمكن أن يجبر به الضعف الذي في الطريق الأولى، مع الاختلاف في ذكر (أبي ذر) .\nنعم له طريق أخرى عن أنس مرفوعا بلفظ \" ثلاثة \" دون ذكر المقداد وأبي ذر،\nوقد صححه الحاكم وغيره. وهو عندي ضعيف الإسناد كما بينته في \" تخريج\nالمشكاة \" (٦٢٢٥ - التحقيق الثاني)، لكنه حسن بمجموع الطريقين. والله أعلم.\nوقد ركب بعض الهلكى على هذا الحديث قصة، فقال النضر بن حميد الكندي عن سعد\nالإسكاف عن أبي جعفر محمد بن علي عن أبيه عن جده قال:\nأتى جبريل النبي ﷺ فقال: يا محمد! إن الله يحب من أصحابك\nثلاثة فأحبهم: علي بن أبي طالب، وأبو ذر، والمقداد بن الأسود.\nقال: فأتاه جبريل فقال له:\nيا محمد! إن الجنة لتشتاق إلى ثلاثة من أصحابك. وعنده أنس بن مالك، فرجا أن\nيكون لبعض الأنصار. قال:\nفأراد أن يسأل رسول الله ﷺ عنهم، فهابه، فخرج فلقي أبا بكر\nفقال: يا أبا بكر إني كنت عند رسول الله ﷺ آنفا، فأتاه\nجبريل.. (فذكره كما تقدم، قال:) فهل لك أن تدخل على نبي الله صلى الله\nعليه وسلم فتسأله؟ فقال: إني أخاف أن أسأله فلا أكون منهم، ويشمت بي قومي.\nثم لقيني عمر بن الخطاب، فقال له مثل قول أبي بكر.","vol":"5","page":353},{"text":"قال: فلقي عليا، فقال له علي: نعم، إن كنت منهم فأحمد الله، وإن لم أكن\nمنهم حمدت الله. فخل على نبي الله ﷺ فقال:\nإن أنسا حدثني أنه كان عندك آنفا، وأن جبريل أتاك فقال: يا محمد (فذكر\nالحديث) قال: فمن هم يا نبي الله؟ قال:\n\" أنت منهم يا علي! وعمار بن ياسر - وسيشهد معك مشاهد بين فضلها، عظيم\nخيرها - وسلمان، وهو منا أهل البيت، وهو ناصح/، فاتخذه لنفسك \".\nأخرجه أبو يعلى (١٢/١٤٢ - ١٤٤)، والبزار (٣/١٨٤/٢٥٢٤) من طريق النضر بن\nحميد الكندي عن سعد الإسكاف عن أبي جعفر محمد بن علي عن أبيه عن جده. وقال\nالبزار:\n\" لا نعلمه يروى عن أنس إلا بهذا إسناد والنضر وسعد الإسكاف لم يكونا\nبالقويين في الحديث \".\nكذا قال، وهما أسوأ حالا من ذلك، فسعد الإسكاف قال فيه ابن حبان في \"\nالضعفاء \" (١/٣٥٧):\n\" كان يضع الحديث على الفور \".\n<span data-type=\"title\" id=toc-2338>٢٣٢٩ </span>- \" إن الجنة حرمت على الأنبياء كلهم حتى أدخلها، وحرمت على الأمم حتى تدخلها\nأمتي \".\nمنكر\nرواه ابن أبي حاتم في \" العلل \" (٢/٢٢٧)، وابن عدي (٢٠٨/٢) عن صدقة\nالدمشقي عن زهير بن محمد عن عبد الله بن محمد بن عقيل عن الزهري عن سعيد بن\nالمسيب عن عمر بن الخطاب مرفوعا، وقال ابن عدي:","vol":"5","page":354},{"text":"\" عبد الله بن محمد بن عقيل يكتب حديثه \".\nقلت: هو حسن الحديث، والعلة ممن دونه، وقال ابن أبي حاتم:\n\" قال أبو زرعة، ذا حديث منكر، لا أدري كيف هو! \".\nقلت: زهير بن محمد هو أبو المنذر الخراساني الشامي. قال الحافظ:\n\" رواية أهل الشام عنه غير مستقيمة، فضعف بسببها، قال البخاري عن أحمد: كأن\nزهيرا الذي يروي عنه الشاميون آخر. وقال أبو حاتم: حدث بالشام من حفظه،\nفكثر غلطه \".\nقلت: وصدقة الدمشقي؛ هو ابن عبد الله السمين أبو معاوية، وهو ضعيف أيضا.\nولوأنه كان ثقة، لكان أبو المنذر هو العلة دونه!\n<span data-type=\"title\" id=toc-2339>٢٣٣٠ </span>- \" اقتدوا باللذين من بعدي: أبي بكر وعمر، فإنهما حبل الله الممدود، فمن\nتمسك بهما، فقد تمسك بعروة الله الوثقى التي لا انفصام لها \".\nضعيف\nرواه ابن عساكر (٩/٣٢٣/٢) من طريق الطبراني: حدثنا عبد الرحمن بن معاوية\nالعتبي: نا محمد بن نصر الفارسي: نا أبو اليمان الحكم بن نافع: نا إسماعيل\nابن عياش عن المطعم بن المقدام الصنعاني عن عنبسة بن عبد الله الكلاعي عن أبي\nإدريس الخولاني عن أبي الدرداء مرفوعا.\nقلت: وهذا إسناد ضعيف، أبو اليمان ومن فوقه ثقات معروفون؛ غير عنبسة بن\nعبد الله الكلاعي، فلم أعرفه، وفي طبقته ما في \" الجرح والتعديل \" (٣/١/٤٠٠):\n\" عنبسة بن سعيد بن غنيم الكلاعي، روى عن مكحول، روى عنه","vol":"5","page":355},{"text":"إسماعيل بن عياش\nو... سمعت أبي يقول: ليس بالقوي ... \".\nومن دون أبي اليمان لم أعرفهما.\nوفي \" المجمع \" (٩/٥٣):\n\" رواه الطبراني، وفيه من لم أعرفهم \".\nقلت: لكن الطرف الأول منه صحيح - رغم أنف الهدام -، فإن له شواهد كثيرة بعضها\nقوي الإسناد، وهي مخرجة في \" الصحيحة \" (١٢٣٣) .\n<span data-type=\"title\" id=toc-2340>٢٣٣١ </span>- \" إذا اشتد الحر، فاستعينوا بالحجامة؛ لا يتبيغ دم أحدكم فيقتله \".\nضعيف\nأخرجه الحاكم (٤/٢١٢) من طريق محمد بن القاسم الأسدي: حدثنا الربيع بن صبيح\nعن الحسن عن أنس ﵁ قال: قال رسول الله ﷺ:\nفذكره. وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي، وهذا من عجائبه، فإن الأسدي هذا أورده\nهو نفسه في \" الضعفاء \"، وقال:\n\" قال أحمد والدارقطني: كذاب \"!\nوالربيع بن صبيح فيه ضعف.\nوالحسن وهو البصري مدلس، وقد عنعنه.\nومن الغرائب أن يخفى حال هذا الإسناد الواهي على عبد الرؤوف المناوي، فينقل\nتصحيح الحاكم إياه وإقرار الذهبي له، ثم يسكت عليه! ! !\nثم وجدت للحديث طريقا آخر عن أنس، فقال ابن جرير الطبري في","vol":"5","page":356},{"text":"\" تهذيب الآثار \"\n(٢/١٠٦/١٢٧٧): حدثني موسى بن سهل الرملي قال: حدثنا محمد بن عبد العزيز قال\n: حدثنا سليمان بن حيان قال: حدثنا حميد الطويل عن أنس بلفظ:\n\" إذا هاج بأحدكم الدم، فليحتجم؛ فإن الدم إذا تبيغ بصاحبه يقتله \".\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ غير محمد بن عبد العزيز - وهو\nالرملي - فمن رجال البخاري، وموسى بن سهل الرملي ثقة، ولولا ما في محمد\nالرملي هذا من الكلام في حفظه لقلت: إسناده قوي، فقد قال فيه أبو زرعة:\n\" ليس بقوي \".\nوقال أبو حاتم:\n\" لم يكن عندهم بالمحمود، وهو إلى الضعف ما هو \".\nوذكره ابن حبان في \" الثقات \"، وقال:\n\" ربما خالف \".\nقلت: فمثله ينبغي أن يكون حسن الحديث، ولكن القلب لم يطمئن بعد لتحسين\nالحديث إلا إذا وجد له شاهد. والله أعلم.\nوقد وجدت له شاهدا، ولكنه شديد الضعف أيضا كما سيأتي بيانه برقم (٢٣٦٣) .\nلكن جملة التبيغ منه لها شاهد من حديث ابن عباس لا بأس به، لذلك أوردتها في\n\" الصحيحة \" (٢٧٤٧) .\n<span data-type=\"title\" id=toc-2341>٢٣٣٢ </span>- \" إذا أشرع أحدكم بالرمح إلى الرجل، فكان سنانه عند ثغرة حلقه، فقال: لا إله\nإلا الله، فليرفع عنه الرمح \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٣/٧١/١)، وعنه أبو","vol":"5","page":357},{"text":"نعيم في \" الحلية\n\" (٤/٢٠٩) من طريق الصلت بن عبد الرحمن الزبيدي: حدثنا سفيان الثوري عن\nعبد الرحمن بن عبد الله عن قتادة عن أبي مخلد عن أبي عبيدة عن عبد الله قال\n: قال رسول الله ﷺ: فذكره، وقال أبو نعيم:\n\" غريب من حديث الثوري، لم نكتبه إلا من حديث الصلت \".\nقلت: وهو مجهول كما قال العقيلي. وقال الأزدي:\n\" لا تقوم به حجة \".\nوأبو عبيدة - وهو ابن عبد الله بن مسعود - لم يسمع من أبيه.\n<span data-type=\"title\" id=toc-2342>٢٣٣٣ </span>- \" إذا أصبح أحدكم ولم يوتر، فليوتر \".\nضعيف\nأخرجه الحاكم (١/٣٠٣ - ٣٠٤)، وعنه البيهقي (٢/٤٧٨) من طريق محمد بن فليح\nعن أبيه عن هلال بن علي عن عبد الرحمن بن أبي عمرة عن أبي هريرة قال: قال\nرسول الله ﷺ: فذكره. وقال:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي، وليس كما قالا، وبيانه من وجوه\nثلاثة:\nالأول: أن محمد بن فليح لم يخرج له مسلم شيئا.\nالثاني: أنه - مع كونه من رجال البخاري - فقد تكلم فيه بعضهم، فأورده الذهبي\nنفسه في \" الضعفاء \"، وقال:\n\" ثقة، قال أبو حاتم: ليس بذاك \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يهم \".","vol":"5","page":358},{"text":"الثالث: أن فليحا وهو ابن سليمان المدني، أورده الذهبي أيضا في \" الضعفاء \"\n، وقال:\n\" له غرائب، قال النسائي وابن معين: ليس بقوي \". وقال الحافظ:\n\" صدوق كثير الخطأ \".\nقلت: فمثله يكون حديثه ضعيفا، لا سيما إذا لم يخرجه الشيخان كهذا.\nولوصح الحديث حمل على المعذور، لقوله ﷺ:\n\" أوتروا قبل أن تصبحوا \". رواه مسلم. وفي رواية:\n\" من نام عن وتره أونسيه، فليصله إذا ذكره \".\nرواه أبو داود بسند صحيح كما حققته في \" الإرواء \" (٢/١٥٣) .\n<span data-type=\"title\" id=toc-2343>٢٣٣٤ </span>- \" إذا أصبحت، فقل: اللهم أنت ربي لا شريك لك، أصبحت وأصبح المللك لله، لا\nشريك له. ثلاث مرات، وإذا أمسيت، فقل مثل ذلك، فإنهن يكفرن ما بينهن \".\nضعيف جدا\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٦٣) من طريق عبد الرحمن بن إسحاق\nعن عبد الملك بن عمير عن أبي قرة عن سلمان الفارسي ﵁ قال: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، عبد الرحمن هذا هو أبو شيبة الواسطي، وقد\nاتفقوا على تضعيفه كما قال النووي وغيره.\nوأبو قرة هذا ترجمه ابن سعد (٦/١٤٨)، وذكره ابن حبان في \" الثقات \"\n(٥/٥٨٧) .","vol":"5","page":359},{"text":"<span data-type=\"title\" id=toc-2344>٢٣٣٥ </span>- \" إذا أعتقت الأمة وهي تحت العبد، فأمرها بيدها، فإن هي أقرت حتى يطأها،\nفهي امرأته، لا تستطيع فراقه \".\nضعيف\nأخرجه أحمد (٤/٦٥ و٦٦ و٥/٣٧٨) من طريق ابن لهيعة: حدثنا عبيد الله بن أبي\nجعفر عن الفضل بن الحسن بن عمروبن أمية الضمري قال سمعت رجالا من أصحاب\nرسول الله ﷺ يتحدثون أن رسول الله ﷺ قال:\nفذكره.\nقلت: وهذا إسناد ضعيف من أجل ابن لهيعة، فهو سيىء الحفظ.","vol":"5","page":360},{"text":"<span data-type=\"title\" id=toc-2345>٢٣٣٦ </span>- \" إذا أفصح أولادكم، فعلموهم لا إله إلا الله، ثم لا تبالوا متى ماتوا،\nوإذا أثغروا فمروهم بالصلاة \".\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٤١٧) عن أبي أمية - يعني\nعبد الكريم - عن عمروبن شعيب قال: وجدت في كتاب الذي حدثه عن رسول الله\nﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، أبو أمية عبد الكريم؛ هو ابن أبي المخارق البصري،\nوهو ضعيف كما في \" التقريب \".","vol":"5","page":360},{"text":"<span data-type=\"title\" id=toc-2346>٢٣٣٧ </span>- \" إذا اشتريت نعلا فاستجدها، وإذا اشتريت ثوبا فاستجده، وإذا اشتريت دابة\nفاستفرهها، وإذا كانت عندك كريمة قوم فأكرمها \".\nضعيف\nرواه الطبراني في \" الأوسط \" (١/١٣٧/١) عن حاتم بن سالم: حدثنا أبو أمية بن\nيعلى الثقفي: حدثنا نافع عن ابن عمر مرفوعا، وقال:","vol":"5","page":360},{"text":"\" لم يروه عن نافع إلا أبو أمية، تفرد به حاتم \".\nقلت: وهو ضعيف.\nقال أبو زرعة:\n\" لا أروي عنه \".\nوأشار البيهقي إلى لين روايته.\nوأبو أمية بن يعلى ضعيف أيضا.\nولم ينفرد به حاتم، بل تابعه الفيض بن وثيق بالنصف الأول منه.\nأخرجه الطبراني في \" الأوسط \" أيضا (١٨٢٣ - ط)، لكنه قال: حدثنا أبو أمية\nابن يعلى الثقفي عن سعيد بن أبي سعيد المقبري عن أبي هريرة مرفوعا.\nوالفيض مقارب الحال كما قال الذهبي، فالعلة من أبي أمية، ضعفه الدارقطني.\n<span data-type=\"title\" id=toc-2347>٢٣٣٨ </span>- \" إذا استفتح أحدكم، فليرفع يديه، وليستقبل ببطانهما القبلة، فإن الله\nأمامه \".\nضعيف جدا\nرواه الطبراني في \" الأوسط \" (٣٥/١ - من ترتيبه): حدثنا محمود بن محمد:\nحدثنا محمد بن حرب: حدثنا عمير بن عمران عن ابن جريج عن نافع عن ابن عمر\nمرفوعا، وقال:\n\" لم يروه عن ابن جريج إلا عمير، تفرد بن محمد بن حرب \".\nقلت: هو النشائي، وهو صدوق، لكن شيخه عمير بن عمران؛ قال ابن عدي (٢٥٢/١\n):\n\" حدث بالبواطيل عن الثقات، وخاصة عن ابن جريج \".","vol":"5","page":361},{"text":"<span data-type=\"title\" id=toc-2348>٢٣٣٩ </span>- \" إذا أصابت أحدكم الحمى، فإن الحمى قطعة من النار، فليطفئها عنه بالماء،\nفليستنقع نهرا جاريا ليستقبل جرية الماء، فيقول: بسم الله، اللهم اشف عبدك،\nوصدق رسولك؛ بعد صلاة الصبح قبل طلوع الشمس، فليغتمس فيه ثلاث غمسات ثلاثة\nأيام، فإن لم يبرأ في ثلاث فخمس، وإن لم يبرأ في خمس فسبع، فإن لم يبرأ في\nسبع فتسع، فإنها لا تكاد أن تجاوز تسعا بإذن الله \".\nضعيف\nرواه الترمذي (رقم ٢٠٨٤)، وأحمد (٥/٢٨١)، والطبراني (رقم ١٤٥٠)،\nوابن السني في \" عمل اليوم والليلة \" (٥٦٢) عن مرزوق أبي عبد الله الشامي\nعن سعيد الشامي قال: سمعت ثوبان يقول: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف. سعيد هذا: هو ابن زرعة الحمصي، قال أبو حاتم،\nوتبعه الذهبي:\n\" مجهول \".\nونحوه قول الحافظ:\n\" مستور \".","vol":"5","page":362},{"text":"<span data-type=\"title\" id=toc-2349>٢٣٤٠ </span>- \" إذا ابتاع أحدكم الجارية، فليكن أوما يطعمها الحلوى، فإنها أطيب لنفسها \".\nضعيف جدا\nأخرجه الخرائطي في \" مكارم الأخلاق \" (١/٥٤٥/٥٧٢)، والطبراني في \" الأوسط \"\n(١/١٥٥/١)، والسياق له من طريق عثمان","vol":"5","page":362},{"text":"بن عبد الرحمن الطرائفي: حدثنا سعيد\nابن عبد الجبار عن أبي سلمة سليمان بن سليم عن عبادة بن نسي عن عبد الرحمن بن\nغنم عن معاذ بن جبل قال: قال رسول الله ﷺ: فذكره،\nوقال:\n\" لا يروى عن معاذ إلا بهذا الإسناد، تفرد به عثمان \".\nقلت: وهو كما قال الحافظ:\n\" صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعف بسبب ذلك حتى نسبه ابن\nنمير إلى الكذب، وقد وثقه ابن معين \".\nقلت: وشيخه سعيد بن عبد الجبار هو أبو عثمان، ويقال أبو عثيم بن أبي سعيد\nالحمصي الزبيدي، قال الحافظ:\n\" ضعيف، كان جرير يكذبه \".\nقلت: ومن هذا التخريج تبين لك خطأ قول الهيثمي في \" المجمع \" (٤/٢٣٦):\n\" رواه الطبراني في \" الأوسط \"، وإسناده أقل درجاته الحسن \".\nولعله ظن أن سعيد بن عبد الجبار هذا إنما هو الكرابيسي البصري، فإنه ثقة من\nرجال مسلم، ولكنه وهم خالص، فإنه متأخر الطبقة عن هذا، فإنه عند الحافظ من\nالطبقة العاشرة، وهذا من الثامنة، ثم هو بصري، وهذا حمصي! وشيخه أبو\nسلمة كذلك، وهو ثقة، ولم تعرفه الدكتورة (سعاد) في تعليقها على \" المكارم \"!\nوإن مما يؤكد خطأ الهيثمي أنه وقع عند الخرائطي منسوبا هكذا (سعيد بن","vol":"5","page":363},{"text":"عبد الجبار الزبيدي)، وهكذا ذكره السيوطي في \" اللآلي \" (٢/٢٣٩) من رواية\n\" المكارم \". والموفق الله.\n(تنبيه): جاء هذا الحديث في \" الجامع الصغير \" معزوا لابن ماجه عن معاذ بلفظ\n: \" إذا اشترى أحدكم ... \" الحديث. وهو عزوخطأ، فليس الحديث عند ابن ماجه\nمطلقا، ومن الغريب أنه ورد كذلك في متن \" الجامع الصغير \" المطبوع، الذي\nتحته شرح المناوي، ولم يرد له ذكر أصلا في شرحه، وأما متنه المخطوط المحفوظ\nفي \" المكتبة الظاهرية \"، فلم يرد فيه مطلقا. وجاء عزوه في \" الجامع الكبير\n\" (١/٤٠/٢) على الصواب معزوا لـ \" الأوسط \"، لكن بلفظ:\n\" إذا اشترى.... \"، فالله أعلم.\nوقد وجدت للحديث شاهدا من حديث عائشة مرفوعا نحوه، ولكنه واه جدا كما سيأتي\nبيانه برقم (٢٣٩٩) .\nثم تبينت أن هذا الحديث تقدم تخريجه برقم (٢٠٥٣)، ولما وجدنا أن في كل من\nالتخريجين فائدة ليست في التخريج الآخر؛ فقد رأينا الإبقاء عليهما.\n<span data-type=\"title\" id=toc-2350>٢٣٤١ </span>- \" إذا اشترى أحدكم لحما، فليكثر مرقته، فإن لم يصب أحدكم لحما، أصاب من\nمرقته؛ فإنه أحد اللحمين \".\nضعيف\nرواه الترمذي (١/٣٣٧)، وابن عدي (٢٩٦/٢)، والحاكم (٤/١٣٠)،\nوالبيهقي في \" الشعب \" (٥/٩٥/٥٩٢٠) عن محمد بن فضاء الجهضمي: حدثني أبي عن\nعلقمة بن عبد الله المزني عن أبيه مرفوعا. وقال الترمذي:","vol":"5","page":364},{"text":"\" حديث غريب، لا نعرفه إلا من هذا الوجه، من حديث محمد بن فضاء، - وهو\nالمعبر - وقد تكلم فيه سليمان بن حرب \".\nقلت: وقال البيهقي:\n\" تفرد به محمد بن فضاء، وليس بالقوي \".\nوفي \" التقريب \"؛ أنه ضعيف.\nوأبو هـ فضاء - وهو ابن خالد البصري - مجهول.\n<span data-type=\"title\" id=toc-2351>٢٣٤٢ </span>- \" إذا اقشعر جلد العبد من خشية الله، تحاتت عنه ذنوبه كما يتحات عن الشجرة\nاليابسة ورقها \".\nضعيف\nرواه أبو بكر الشافعي في \" الفوائد \" (٣/٢٣/١)، وعنه الخطيب في \" التاريخ \"\n(٤/٥٦)، والبزار (٣٢٣١)، والواحدي في \" التفسير \" (٤/١٤/١) عن يحيى\nالحماني: نا عبد العزيز بن محمد عن يزيد بن الهاد عن محمد بن إبراهيم التيمي\nعن أم كلثوم ابنة العباس عن العباس مرفوعا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: جهالة أم كلثوم هذه، فإنهم لم يترجموها، ولذلك قال الهيثمي:\n\" لم أعرفها \".\nالأخرى: الحماني، وهو يحيى بن عبد الحميد. قال الحافظ:\n\" حافظ، إلا أنهم اتهموه بسرقة الحديث \".\nوالحديث عزاه السيوطي لسمويه، والطبراني في \" الكبير \".\nثم رأيت الطبراني قد أخرجه (ق ٤٩/١ - المنتقى منه)، وكذا البيهقي","vol":"5","page":365},{"text":"في \" الشعب \" (١/٤٩١/٨٠٣) من طريق يحيى بن عبد الحميد وضرار بن صرد؛ قالا:\nحدثنا عبد العزيز بن محمد به.\nوضرار هذا قال الحافظ:\n\" صدوق له أوهام وخطأ \".\nوأشار المنذري في \" الترغيب \" (٤/١٢٨ و١٤٠) إلى تضعيف الحديث.\nوقال المناوي في \" الفيض \":\n\" قال المنذري والعراقي: سنده ضعيف، وبينه الهيثمي فقال: فيه أم كلثوم بنت\nالعباس ﵁؛ لم أعرفها، وبقية رجاله ثقات \".\nوأقول: كل هذه الأقوال من هؤلاء الأئمة النقاد، لم يعبأ بشيء منها الدكتور\nفؤاد في تعليقه على \" الأمثال \" (ص ٨٥)، فقال:\n\" حسن - أخرجه البيهقي، وأبو الشيخ في \" الثواب \". الترغيب والترهيب ٤: ١٢٨ \".\nومع أن هذا التحسين لا وجه له من حيث الصناعة الحديثية، وإنما هو تحسين\nبالهو ى، فإنه يوهم أنه من الحافظ المنذري، والواقع أنه ضعفه كما سبق. ولقد\nبدا لي من تتبعي لتعليقاته على الكتاب المذكور أنه سن سنة سيئة في التعليق على\nالأحاديث، ألا وهي الاعتماد على التحسين العقلي، فما أشبهه بالمعتزلة.\nويأتي له أمثلة أخرى، ولعله مضى بعض آخر منها.\n<span data-type=\"title\" id=toc-2352>٢٣٤٣ </span>- \" إذا أقل ارجل الطعم ملىء جوفه نورا \".\nموضوع\nرواه الديلمي (١/١/١٠٢) عن إبراهيم بن مهدي الأيلي ببغداد: حدثنا محمد بن\nإبراهيم بن العلاء بن المسيب: حدثنا إسماعيل بن عياش عن برد عن مكحول عن أبي\nهريرة مرفوعا.","vol":"5","page":366},{"text":"قلت: وهذا إسناد موضوع، آفته ابن العلاء هذا، أورده الذهبي في \" الضعفاء \"\n، وقال:\n\" قال الدارقطني: كذاب \".\nوإبراهيم بن مهدي؛ قال الذهبي:\n\" متهم بالوضع \".\n<span data-type=\"title\" id=toc-2353>٢٣٤٤ </span>- \" إذا التقى المسلمان، فتصافحا، وحمدا الله، واستغفرا؛ غفر لهما \".\nضعيف\nرواه البخاري في \" التاريخ \" (٢/١/٣٩٦ - ٣٩٧) وأبو داود (٢/٦٤٤ - الحلبية)\n، وأبو يعلى في \" مسنده \" (١٦٧٣)، وعنه ابن السني في \" اليوم والليلة \"\n(١٨٩) عن هشيم عن أبي بلج عن زيد بن أبي الشعثاء العنزي عن البراء مرفوعا.\nقلت: وهذا إسناد ضعيف، زيد بن أبي الشعثاء العنزي؛ قال الذهبي:\n\" روى عنه أبو بلج وحده، لا يعرف، وقيل: بينه وبين البراء رجل \".\nقلت: وذكره ابن حبان على قاعدته في \" الثقات \" (٤/٢٤٨) .\nوأبو بلج هذا اسمه يحيى بن سليم بن بلج، قال الحافظ:\n\" صدوق ربما أخطأ \".\nوهشيم؛ هو ابن بشير، ثقة من رجال الشيخين، ولكنه يدلس.\nوقد جاء الحديث من طرق أخرى بلفظ آخر نحوه دون قوله: \" وحمدا الله","vol":"5","page":367},{"text":"واستغفرا\n\"، يدل مجموعها على أن له أصلا، ولذلك خرجته في الكتاب الآخر (٥٢٥) .\n<span data-type=\"title\" id=toc-2354>٢٣٤٥ </span>- \" أنا الشاهد على الله أن لا يعثر عاقل إلا رفعه، ثم لا يعثر إلا رفعه، ثم لا\nيعثر إلا رفعه، حتى يصيره إلى الجنة \".\nضعيف\nأخرجه الطبراني في \" الصغير \" (ص ١٧٥)، وابن أبي الدنيا في \" العقل وفضله\n\" (ص ٩) من طريق محمد بن عمر بن عبد الله بن الرومي: حدثنا محمد بن مسلم\nالطائفي عن إبراهيم بن ميسرة عن طاووس عن ابن عباس مرفوعا.\nوهذا إسناد ضعيف، محمد بن عمر بن عبد الله هذا لين الحديث. كما في \" التقريب\n\"، وقد تفرد به كما قال الطبراني، وقال الهيثمي في \" المجمع \" (٨/٢٩):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \"، وفيه محمد بن عمر بن الرومي،\nوثقه ابن حبان، وضعفه جماعة، وبقية رجاله ثقات \".\nوقال في موضع آخر (٦/٢٨٢):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \" وإسناده حسن \". كذا قال!\nومحمد بن مسلم الطائفي، وإن أخرج له مسلم استشهادا، فما ذلك إلا لأن في\nحفظه ضعفا. وأحاديث العقل ليس فيها ما يصح، بل قال ابن تيمية:\n\" كلها موضوعة \".","vol":"5","page":368},{"text":"<span data-type=\"title\" id=toc-2355>٢٣٤٦ </span>- \" كان إذا دخل شهر رمضان شد مئزره، ثم لم يأت فراشه حتى ينسلخ \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٣/٣١٠/٣٦٢٤) من طريق عمرو، عن المطلب بن (\nالأصل: عن) عبد الله، عن عائشة زوج النبي ﷺ قالت:\nفذكره.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات، غير أن عبد المطلب بن عبد الله، كان\nكثير التدليس والإرسال، كما في \" التقريب \".\nوالشطر الأول منه صحيح بلفظ:\n\" كان إذا دخل العشر شد مئزره، وأحيا ليله، وأيقظ أهله \".\nرواه الشيخان. وهو مخرج في \" صحيح أبي داود \" (برقم ١٢٤٦) .","vol":"5","page":369},{"text":"<span data-type=\"title\" id=toc-2356>٢٣٤٧ </span>- \" اعتموا، خالفوا على الأمم قبلكم \".\nموضوع\nأخرجه البيهقي في \" الشعب \" (٢/٢٣٨/١ - ٢) عن محمد بن يونس: حدثنا سفيان عن\nثور عن خالد بن معدان قال:\n\" أتي النبي ﷺ بثياب من الصدقة، فقسمها بين أصحابه، فقال:\n\" فذكره. وقال:\n\" وهذا منقطع \".\nقلت: يعني أنه مرسل، لأن خالد بن معدان تابعي، لكن في الطريق إليه محمد بن\nيونس وهو الكديمي؛ وهو كذاب.\n(تنبيه): قوله: \" اعتموا \" بكسر همزة الوصل وشد الميم؛ أي: البسوا","vol":"5","page":369},{"text":"العمائم، وضبطه المناوي بفتح همزة القطع وكسر المثناة وضم الميم، أي صلوا\nالعشاء في العتمة. وتبعه على هذا الضبط جماعة منهم \" الفتح الكبير \"، وهو\nخطأ سببه عدم الانتباه لسبب ورود الحديث، فإن ذكر الثياب فيه قرينة ظاهرة على\nأن المقصود ما ذكرنا، ويؤيد ذلك أن مخرجه البيهقي أورده في \" فصل في العمائم \"!\n<span data-type=\"title\" id=toc-2357>٢٣٤٨ </span>- \" أعربوا القرآن؛ فإن من قرأ القرآن، فأعربه، فله بكل حرف عشر حسنات،\nوكفارة عشر سيئات، ورفع عشر درجات \".\nموضوع\nرواه الطبراني في \" الأوسط \" (٨/٢٨٢ - ٢٨٣/٧٥٧٠ - ط) من طريق نهشل عن الضحاك\nعن أبي الأحوص عن ابن مسعود. قال الهيثمي (٧/١٦٣):\n\" وفيه نهشل، وهو متروك \".\nقلت: وهو ابن سعيد الورداني، قال الطيالسي وابن راهو يه:\n\" كذاب \".\nوقال أبو سعيد النقاش:\n\" روى عن الضحاك الموضوعات \".\nقلت: وقد روي الحديث من طرق أخرى عن ابن مسعود وغيره بألفاظ قريبة من هذا،\nويزيد بعضهم على بعض، ولا يصح شيء منها، وبعضها أشد ضعفا من بعض، وقد\nسبق تخريج طائفة منها عن ابن مسعود، وابن عباس، وأبي هريرة برقم (١٣٤٤ -\n١٣٤٧) بلفظ: \" أعربوا.. \" ويأتي تخريج طائفة أخرى من حديث عمر بن الخطاب،\nوابنه عبد الله، وعائشة بلفظ: \" من قرأ القرآن فأعربه.. \" برقم (٦٥٨٢ -\n٦٥٨٤) مع فائدة في معنى (الإعراب) .","vol":"5","page":370},{"text":"<span data-type=\"title\" id=toc-2358>٢٣٤٩ </span>- \" كيف تهلك أمة أنا أولها، وعيسى آخرها، والمهدي في وسطها \".\nمنكر\nرواه ابن عساكر (٢/٩٥/٢) عن أحمد بن محمد بن عبيد الله الدمشقي: أخبرني طاهر\nابن علي: نا علي بن هاشم: نا أبو الهيثم محمد بن إبراهيم أن أمير المؤمنين\nأبا جعفر حدثه عن أبيه عن ابن عباس مرفوعا.\nقلت: وهذا سند مظلم، أحمد هذا أورده ابن عساكر بهذا الحديث، ولم يذكر فيه\nجرحا ولا تعديلا.\nوطاهر بن علي؛ هو الطبراني؛ لم أعرفه.\nوأبو جعفر؛ هو الخليفة العباسي المشهور، لا يعرف حاله في الرواية.\nوأبو الهيثم محمد بن إبراهيم لعله محمد بن إبراهيم المعروف بالإمام ابن محمد\nابن علي بن عبد الله بن عباس؛ ترجمه الخطيب (١/٣٨٤ - ٣٨٦)، وذكر أنه روى\nالعلم عن جماعة، منهم عمه أبو جعفر المنصور، ولم يذكر فيه جرحا ولا تعديلا.\nثم تأكد لدي أنه هو حين رأيت ابن عساكر رواه في مكان آخر (١٤/٥٣/٢) من طريق\nخالد بن يزيد القشيري: حدثنا محمد بن إبراهيم الهاشمي به.\nوالحديث منكر عندي، لأن ظاهره أن بين المهدي وعيسى سنين كثيرة مع أنه صح في\nغير ما حديث أنهما يلتقيان في دمشق، ويأتم عيسى بالمهدي ﵉، فكيف\nيقال: إن المهدي في وسطها وعيسى في آخرها؟ !\nوالحديث رواه ابن عساكر أيضا من طريق عبد الوهاب بن الضحاك: حدثنا إسماعيل بن\nعياش عن صفوان بن عمروعن عبد الرحمن بن نفير عن كثير بن مرة عن عبد الله بن\nعمروبن العاص مرفوعا به، دون الجملة الوسطى.","vol":"5","page":371},{"text":"وهذا وإن كان أقرب إلى الصواب؛ فإنه ضعيف جدا، فإن عبد الوهاب قال فيه أبو\nحاتم:\n\" كذاب \".\n<span data-type=\"title\" id=toc-2359>٢٣٥٠ </span>- \" إذا بدا خف المرأة بدا ساقها \".\nضعيف\nرواه الديلمي (١/١/١٠٥) عن عقبة بن الزبير: حدثنا عبد الله بن محمد القداح:\nحدثنا يونس بن محمد بن فضالة عن أبيه عن عائشة قالت: قال رسول الله\nﷺ.\nبيض له الحافظ في \" مختصره \"، وإسناده مظلم.\nمحمد بن فضالة، وابنه يونس، وعبد الله بن محمد القداح؛ ترجمهم ابن أبي\nحاتم (٤/١/٥٥ و٤/٢/٢٤٦ و٢/٢/١٥٨)، ولم يذكر فيهم جرحا ولا تعديلا، فهم\nفي عداد المجهولين، وقال الذهبي في (القداح):\n\" مستور، ما وثق ولا ضعف، وقل ما روى \".\nوعقبة بن الزبير، لم أر من ذكره.","vol":"5","page":372},{"text":"<span data-type=\"title\" id=toc-2360>٢٣٥١ </span>- \" نهى عن ذبيحة نصارى العرب \".\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٨/٥٥) عن إبراهيم بن أدهم عن أبيه عن سعيد بن\nجبير عن ابن عباس قال: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله موثقون؛ غير أدهم والد إبراهيم، واسم أبيه\nمنصور؛ لم أجد من ترجمه.\nوللحديث طريق أخرى ابن عدي (٤/٢٤٩/١ و٥/٣٢٠ - ٣٢١","vol":"5","page":372},{"text":"ط)، وعنه البيهقي (٩/٢١٧) عن جبارة: حدثني عبد الحميد بن بهرام: حدثني شهر بن حوشب: حدثني ابن\nعباس به. وقال البيهقي:\n\" هذا إسناد ضعيف، وقد روي عن ابن عباس خلافه \".\nثم روى من طريق مالك عن ثور بن زيد عن عكرمة عن ابن عباس ﵄: أنه\nسئل عن ذبائح نصارى العرب؟ فقال: لا بأس بها، وتلا هذه الآية \" ومن\nيتولهم منكم فإنه منهم \".\nقلت: وإسناد هذا الموقوف صحيح، وهو مما يؤكد ضعف المرفوع، وشهر بن حوشب،\nوجبارة وهو ابن مغلس؛ ضعيفان، وقال ابن عدي:\n\" عبد الحميد هو في نفسه لا بأس به، وإنما عابوا عليه كثرة روايته عن شهر بن\nحوشب، وشهر ضعيف جدا \".\n<span data-type=\"title\" id=toc-2361>٢٣٥٢ </span>- \" نهى عن ذبيحة المجوسي، وصيد كلبه وطائره \".\nضعيف\nأخرجه الدارقطني في \" السنن \" (ص ٥٤٩) من طريق شريك عن الحجاج عن القاسم بن\nأبي بزة وأبي الزبير عن سليمان اليشكري عن جابر قال: فذكره.\nوأخرجه البيهقي (٩/٢٤٥) من هذا الوجه، إلا أنه لم يذكر في إسناده أبا\nالزبير، وقال:\n\" الحجاج بن أرطاة لا يحتج به \".\nقلت: لأنه مدلس، وقد عنعنه، وشريك، وهو ابن عبد الله القاضي؛ ضعيف أيضا\nلسوء حفظه.","vol":"5","page":373},{"text":"<span data-type=\"title\" id=toc-2362>٢٣٥٣ </span>- \" الشيبة نور، من خلع الشيبة، فقد خلع نور الإسلام، فإذا بلغ الرجل أربعين\nسنة، وقاه الله الأدواء الثلاثة: الجنون والجذام والبرص) .\nموضوع\nرواه العقيلي في \" الضعفاء \" (٤٤٤)، وابن حبان في \" المجروحين \" (٣/٨٢)،\nوالجرجاني في \" الفوائد \" (١٣١/٢)، وابن عساكر (١٧/٤٥٦/١) عن الوليد بن\nموسى الدمشقي: حدثنا عبد الرحمن بن عمروالأوزاعي عن يحيى ابن أبي كثير عن\nالحسن بن أبي الحسن البصري عن أنس بن مالك قال: قال رسول الله صلى الله\nعليه وسلم: فذكره. وقال ابن حبان، وأقره ابن عساكر:\n\" هذا لا أصل له من كلام رسول الله ﷺ \".\nوقال العقيلي:\n\" الوليد بن موسى يروي عن الأوزاعي أحاديث بواطيل لا أصول لها، ليس ممن يقيم\nالحديث \".\nوأورده ابن الجوزي في \" العلل المتناهية \" (٢/٢٠٠ - ٢٠١) من طريق العقيلي،\nثم قال:\n\" حديث لا يصح، قال ابن حبان: ... \". فذكر كلامه، لكن وقع فيه خلل، وقد\nكان من حقه أن يورده في \" الموضوعات \" كما فعل في حديث آخر من رواية الوليد هذا\n، وسيأتي برقم (٦١١٤) .","vol":"5","page":374},{"text":"<span data-type=\"title\" id=toc-2363>٢٣٥٤ </span>- \" من شاب شيبة في سبيل الله؛ تباعدت منه جهنم مسيرة خمسمائة عام \".\nضعيف جدا\nرواه ابن عساكر (١١/٤٢٣/٢) عن المسيب بن واضح","vol":"5","page":374},{"text":"بن سرحان: نا أبو إسحاق\nالفزاري عن زائدة عن أبان عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا: أبان؛ هو ابن أبي عياش، وهو متروك.\nوالمسيب بن واضح ضعيف.\n<span data-type=\"title\" id=toc-2364>٢٣٥٥ </span>- \" خذ من لحيتك ورأسك \".\nضعيف جدا\nأخرجه البيهقي في \" الشعب \" (٢/٢٦٣/١ و٦٤٤٠ - ط) من طريق أبي مالك النخعي عن\nمحمد بن المنكدر عن جابر بن عبد الله قال:\n\" رأى النبي ﷺ رجلا مجفل الرأس واللحية، فقال: ما شوه\nأحدكم أمس (كذا الأصل) قال: وأشار رسول الله ﷺ إلى لحيته\nورأسه يقول: ... \" فذكره، وقال:\n\" أبو مالك عبد الملك بن الحسين النخعي غير قوي، وقد روينا عن حسان بن عطية\nعن ابن المنكدر عن جابر بن عبد الله عن النبي ﷺ في الشعث\nوالوسخ، لم يذكر الأخذ من اللحية والرأس. والله أعلم \".\nقلت: أبو مالك النخعي ضعيف جدا، وقال في \" التقريب \":\n\" متروك \".\nوحديث حسان بن عطية قد خرجته في \" الصحيحة \" (٤٩٣) .\nواعلم أنه لم يثبت في حديث صحيح عن النبي ﷺ الأخذ من اللحية\n، لا قولا، كهذا، ولا فعلا كالحديث المتقدم برقم (٢٨٨) .\nنعم ثبت ذلك عن بعض السلف، وإليك المتيسر منها:","vol":"5","page":375},{"text":"١ - عن مروان بن سالم المقفع قال:\n\" رأيت ابن عمر يقبض على لحيته فيقطع ما زاد على الكف \".\nرواه أبو داود وغيره بسند حسن؛ كما بينته في \" الإرواء \" (٩٢٠)،و\" صحيح\nأبي داود \" (٢٠٤١) .\n٢ - عن نافع: أن عبد الله بن عمر كان إذا أفطر من رمضان وهو يريد الحج، لم\nيأخذ من رأسه ولا من لحيته شيئا حتى يحج.\nوفي رواية:\nأن عبد الله بن عمر كان إذا حلق في حج أوعمرة أخذ من لحيته وشاربه.\nأخرجه مالك في \" الموطأ \" (١/٣٥٣) .\nوروى الخلال في \" الترجل \" (ص ١١ - المصورة) بسند صحيح عن مجاهد قال: رأيت\nابن عمر قبض على لحيته يوم النحر، ثم قال للحجام: خذ ما تحت القبضة.\nقال الباجي في \" شرح الموطأ \" (٣/٣٢):\n\" يريد أنه كان يقص منها مع حلق رأسه، وقد استحب ذلك مالك ﵀، لأن\nالأخذ منها على وجه لا يغير الخلقة من الجمال، والاستئصال لهما مثلة \".\n٣ - عن ابن عباس أنه قال في قوله تعالى: \" وليقضوا تفثهم \":\n\" التفث: حلق الرأس، وأخذ الشاربين، ونتف الإبط، وحلق العانة، وقص\nالأظفار، والأخذ من العارضين، (وفي رواية: اللحية)، ورمي الجمار،\nوالموقف بعرفة والمزدلفة \".","vol":"5","page":376},{"text":"رواه ابن أبي شيبة (٤/٨٥) وابن جرير في \" التفسير \" (١٧/١٠٩) بسند صحيح.\n٤ - عن محمد بن كعب القرظي أنه كان يقول في هذه الآية: \" ثم ليقضوا تفثهم \"\n، فذكر نحوه بتقديم وتأخير، وفيه:\nوأخذ من الشاربين واللحية \".\nرواه ابن جرير أيضا، وإسناده صحيح، أوحسن على الأقل.\n٥ - عن مجاهد مثله بلفظ:\n\" وقص الشارب ... وقص اللحية \".\nرواه ابن جرير بسند صحيح أيضا.\n٦ - عن المحاربي (وهو عبد الرحمن بن محمد) قال: سمعت رجلا يسأل ابن جريج عن\nقوله: \" ثم ليقضوا تفثهم \"، قال:\n\" الأخذ من اللحية ومن الشارب ... \".\n٧ - في \" الموطأ \" أيضا أنه بلغه:\nأن سالم بن عبد الله كان إذا أراد أن يحرم، دعا بالجملين، فقص شاربه وأخذ من\nلحيته قبل أن يركب، وقبل أن يهل محرما.\n٨ - عن أبي هلال قال: حدثنا شيخ - أظنه من أهل المدينة - قال:\nرأيت أبا هريرة يحفي عارضيه: يأخذ منهما. قال: ورأيته أصفر اللحية.","vol":"5","page":377},{"text":"رواه ابن سعد في \" الطبقات \" (٤/٣٣٤) .\nقلت: والشيخ المدني هذا أراه عثمان بن عبيد الله، فإن ابن سعد روى بعده\nأحاديث بسنده الصحيح عن ابن أبي ذئب عن عثمان بن عبيد الله قال:\nرأيت أبا هريرة يصفر لحيته ونحن في الكتاب.\nوقد ذكره ابن حبان في \" الثقات \" (٣/١٧٧)، فالسند عندي حسن. والله أعلم.\nقلت: وفي هذه الآثار الصحيحة ما يدل على أن قص اللحية، أوالأخذ منها كان\nأمرا معروفا عند السلف، خلافا لظن بعض إخواننا من أهل الحديث الذين يتشددون في\nالأخذ منها، متمسكين بعموم قوله ﷺ: \" وأعفوا اللحى \"، غير\nمنتبهين لما فهموه من العموم أنه غير مراد لعدم جريان عمل السلف عليه وفيهم من\nروى العموم المذكور، وهم عبد الله بن عمر، وحديثه في \" الصحيحين \"،\nوأبو هريرة، وحديثه عن مسلم، وهما مخرجان في \" جلباب المرأة المسلمة \" (ص\n١٨٥ - ١٨٧/ طبعة المكتبة الإسلامية)، وابن عباس، وحديثه في \" مجمع الزوائد\n\" (٥/١٦٩) .\nومما لا شك أن راوي الحديث أعرف بالمراد منه من الذين لم يسمعوه من النبي\nﷺ، وأحرص على اتباعه منهم. وهذا على فرض أن المراد بـ (الإعفاء)","vol":"5","page":378},{"text":"التوفير والتكثير كما هو مشهور، لكن قال الباجي في \" شرح الموطأ \"\n(٧/٢٦٦) نقلا عن القاضي أبي الوليد:\n\" ويحتمل عندي أن يريد أن تعفى اللحى من الإخفاء. لأن كثرتها أيضا ليس بمأمور\nبتركه، وقد روى ابن القاسم عن مالك: لا بأس أن يؤخذ ما تطاير من اللحية وشذ\n. قيل لمالك: فإذا طالت جدا؟ قال: أرى أن يؤخذ منها وتقص. وروي عن\nعبد الله بن عمر وأبي هريرة أنهما كانا يأخذان من اللحية ما فضل عن القبضة \".\nقلت: أخرجه عنهما الخلال في \" الترجل \" (ص ١١ - مصورة) بإسنادين صحيحين،\nوروى عن الإمام أحمد أنه سئل عن الأخذ من اللحية؟ قال:\nكان ابن عمر يأخذ منها ما زاد على القبضة، وكأنه ذهب إليه. قال حرب: قلت له\n: ما الإعفاء؟ قال: يروى عن النبي ﷺ، قال: كان هذا عنده\nالإعفاء.\nقلت: ومن المعلوم أن الراوي أدرى بمرويه من غيره، ولا سيما إذا كان حريصا\nعلى السنة كابن عمر، وهو يرى نبيه ﷺ - الآمر بالإعفاء -\nليلا نهارا. فتأمل.\nثم روى الخلال من طريق إسحاق قال:\n\" سألت أحمد عن الرجل يأخذ من عارضيه؟ قال: يأخذ من اللحية ما فضل عن القبضة.\nقلت: حديث النبي ﷺ:\n\" احفوا الشوارب، وأعفوا اللحى \"؟\nقال: يأخذ من طولها ومن تحت حلقه. ورأيت أبا عبد الله يأخذ من طولها ومن\nتحت حلقه \".","vol":"5","page":379},{"text":"قلت: لقد توسعت قليلا بذكر هذه النصوص عن بعض السلف والأئمة؛ لعزتها، ولظن\nالكثير من الناس أنها مخالفة لعموم: \" وأعفوا اللحى \"، ولم يتنبهو القاعدة\nأن الفرد من أفراد العموم إذا لم يجر العمل به، دليل على أنه غير مراد منه،\nوما أكثر البدع التي يسميها الإمام الشاطبي بـ (البدع الإضافية) إلا من هذا\nالقبيل، ومع ذلك فهي عند أهل العلم مردودة، لأنها لم تكن من عمل السلف،\nوهم أتقى وأعلم من الخلف، فيرجى الانتباه لهذا فإن الأمر دقيق ومهم.\n<span data-type=\"title\" id=toc-2365>٢٣٥٦ </span>- \" كان يكثر القناع، ويكثر دهن رأسه، ويسرح لحيته بالماء \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٢٦٦/١) عن أبي بكر محمد بن هارون بن عيسى\nالأزدي: حدثنا مسلم بن إبراهيم: حدثنا بشر بن مبشر عن أبي حازم عن سهل بن سعد\nقال: فذكره.\nقلت: وهذا إسناد ضعيف، وبشر بن مبشر؛ قال الذهبي في \" الضعفاء \":\n\" مجهول \".\nومحمد بن هارون قال الدارقطني:\n\" ليس بالقوي \".\n(تنبيه) عزا المناوي الحديث للترمذي أيضا في \" الشمائل \"، وهو وهم، فإن\nالترمذي إنما أخرجه من حديث أنس بن مالك، وإسناده ضعيف أيضا كما بينته في\nتخريج \" المشكاة \" (٤٤٤٥)، ثم في \" مختصر الشمائل \" برقم (٢٦) .","vol":"5","page":380},{"text":"<span data-type=\"title\" id=toc-2366>٢٣٥٧ </span>- \" كان يأمر بدفن الشعر والأظفار \".\nضعيف\nأخرجه الطبراني في \" الكبير \" (٢٢/٣٢/٧٣)، والبيهقي في","vol":"5","page":380},{"text":"\" الشعب \" (٢/٢٦٩/٢) من طريق محمد بن الحسن: حدثنا أبي: حدثنا قيس بن الربيع عن عبد الجبار بن\nوائل عن أبيه مرفوعا، وقال البيهقي:\n\" هذا إسناد ضعيف، وروي من أوجه كلها ضعيفة \".\nقلت: وفي هذا الإسناد ثلاث علل:\nالأولى: الانقطاع؛ فإن عبد الجبار بن وائل لم يسمع من أبيه.\nالثانية: ضعف قيس بن الربيع لسوء حفظه.\nالثالثة: محمد بن الحسن، وهو ابن الزبير الأسدي الكوفي لقبه التل، قال\nالحافظ:\n\" صدوق فيه لين \".\nومن الأوجه التي أشار إليها البيهقي ما أخرجه هو في \" الشعب \" (٥/٢٣٢/ رقم\n٦٤٨٧)، والبخاري في \" التاريخ الكبير \" (٤/٢/٤٥)، ومن طريقه الدارقطني\nفي \" المؤتلف والمختلف \" (٤/٢٠٩٤ - ٢٠٩٥)، وابن عدي (٦/٢٠٨)، والخلال\nفي \" الترجل \" (ص ٢٠)، والبزار (٣/٣٧٠/ رقم ٢٩٦٨ - زوائده)، والطبراني\nفي \" الكبير \" (٢٠/٣٢٢/ رقم ٧٦٢)، و\" الأوسط \" (٦/٤٣٦/٥٩٣٤ - ط) عن محمد\nابن سليمان بن مسمول حدثني: عبيد الله بن سلمة بن وهرام عن أبيه قال: حدثتني\nميل بنت مشرح الأشعرية أن أباها مشرح - وكان من أصحاب النبي صلى الله عليه\nوسلم - قص أظفاره فجمعها، ثم دفنها، ثم قال:\n\" هكذا رأيت رسول الله ﷺ فعله \". وقال الطبراني:\n\" تفرد به ابن مسمول \". وقال ابن عدي:\n\" عامة ما يرويه لا يتابع عليه في إسناده ولا متنه \".","vol":"5","page":381},{"text":"وأقره الذهبي في \" الميزان \".\nوقال الحافظ في \" الإصابة \" (٣/٤٢١):\n\" محمد بن سليمان ضعيف جدا \".\nقلت: وفيه علل أخرى:\nالأولى: ميل هذه لم أعرفها.\nالثانية: سلمة بن وهرام؛ ضعفه أبو داود كما في \" الضعفاء \" للذهبي.\nالثالثة: عبيد الله بن سلمة؛ لينه أبو حاتم.\nومن ذلك ما ذكره السيوطي في \" الجامع \" من رواية الحكيم عن عائشة مرفوعا بلفظ:\n\" كان يأمر بدفن سبعة أشياء من الإنسان: الشعر والظفر، والدم، والحيضة،\nوالسن، والعلقة، والمشيمة \".\nوقال المناوي في \" شرحه \":\n\" وظاهر صنيع المصنف أن الحكيم خرجه بسنده كعادة المحدثين، وليس كذلك، بل\nقال: وعن عائشة، فساقه بدون سند كما رأيته في كتابه \" النوادر \"، فلينظر \".\nوفي دفن دم الحجامة خاصة حديث موضوع فيه آفات سيأتي تخريجه برقم (٦٣٢٧)،\nوتقدم آخر برقم (٧١٣)، وفيه دفن الشعر أيضا والأظفار.\nوفي تعليق الأخ (مشهور) على كتاب \" الخلافيات \" (١/٢٥٠ - ٢٥٣) أحاديث أخرى\n، وخرجها وبين عللها، فمن شاء التوسع رجع إليه، وقد أشار البيهقي إلى\nتضعيفها كلها، ولذلك قال أحمد:","vol":"5","page":382},{"text":"\" يدفن الشعر والأظفار، وإن لم يفعل لم نر به بأسا \".\nرواه عنه الخلال في \" الترجل \" (ص ١٩) .\n<span data-type=\"title\" id=toc-2367>٢٣٥٨ </span>- \" بيت لا صبيان فيه؛ لا بركة فيه، وبيت لا خل فيه؛ قفار لأهله \".\nضعيف. رواه الديلمي (٢/١/١٣) من طريق أبي الشيخ عن عبد الله بن هارون الفروي:\nحدثنا قدامة بن محمد بن حشرم عن مخرمة بن بكير عن أبيه عن أبيه (١) عن الزهري\nعن عبيد الله عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف: قدامة بن محمد بن ﴿خشرم﴾، قال الذهبي:\n\" تكلم فيه ابن حبان، ومشاه غيره، قال ابن عدي: له أحاديث غير محفوظة \".\nوعبد الله بن هارون الفروي، قال الذهبي:\n\" له مناكير، ولم يترك، ذكره ابن عدي وطعن فيه \".\n_________\n(١) كذا بالأصل بتكرار \" أبيه \"","vol":"5","page":383},{"text":"<span data-type=\"title\" id=toc-2368>٢٣٥٩ </span>- \" من سعادة المرء حسن الخلق \".\nموضوع\nرواه القضاعي في \" مسند الشهاب \" (رقم ٣٠٠) عن الخرائطي، وهذا في \" المكارم\n\" (رقم ٣٧)، وعنه ابن عساكر (١٥/١٠٣٨) قال: أنا أبو الحارث محمد بن مصعب\nالدمشقي: نا هشام بن عمار قال: نا القاسم بن عبد الله قال: نا محمد بن\nالمنكدر عن جابر بن عبد الله مرفوعا.","vol":"5","page":383},{"text":"قلت: وهذا سند موضوع، وآفته القاسم بن عبد الله، وهو العمري؛ قال أحمد:\n\" كان يكذب ويضع الحديث \".\nوسائر رجال السند ثقات؛ غير أبي الحارث هذا، ترجمه ابن عساكر بروايته عن جمع\nغير هشام، وعنه الخرائطي فقط، وقال: \" وأظنه مات في الغربة \". ولم يذكر\nفيه جرحا.\nوقد توبع، فأخرجه البيهقي في \" الشعب \" (٦/٢٤٩/٨٠٣٩) من طريق الحسن بن\nسفيان: نا هشام بن عمار به، وزاد:\n\" ومن شقوته سوء الخلق \".\nوقال المناوي:\n\" قال الحافظ العراقي: وسنده ضعيف، وذلك لأن فيه الحسن بن سفيان، أورده\nالذهبي في \" ذيل الضعفاء \"، وقال: قال البخاري: لم يصح حديثه عن هشام بن\nعمار. قال أبو حاتم: صدوق تغير، عن القاسم بن عبد الله بن عمر العمري قال في\n\" الضعفاء \" قال أحمد: كان يكذب ويضع، ورواه عنه الخرائطي في المكارم \".\nقلت: ثم إن الحسن بن سفيان هذا ليس هو صاحب \" الأربعين \"، فهذا ضعيف، وذاك\nحافظ ثقة.\nوللحديث طريق آخر عن ابن المنكدر، يرويه إسحاق بن بشر الكاهلي: حدثنا عمار\nابن سيف عن محمد بن أبي حميد عنه بلفظ:\n\" من سعادة ابن آدم حسن الخلق، ومن شقاوة ابن آدم سوء الخلق \".","vol":"5","page":384},{"text":"أخرجه الخطيب في \" الموضح \" (١/٢٣٩ - ٢٤٠)، وقال:\n\" وهو إسحاق بن مقاتل الأسدي الذي روى عنه أحمد بن موسى بن إسحاق الحمار \".\nقلت: هو إسحاق بن بشر بن مقاتل أبو يعقوب الكاهلي الكوفي، كذبه ابن أبي شيبة\nوموسى بن هارون وأبو زرعة، وقال الدارقطني:\n\" هو في عداد من يضع الحديث \".\nوعمار بن سيف، مختلف فيه.\nومحمد بن أبي حميد هو المدني، قال الحافظ:\n\" ضعفوه \".\nثم إن الخرائطي رواه (٣٩) عن شيخه المتقدم (محمد بن مصعب الدمشقي) بإسناد\nآخر له عن سعد بن أبي وقاص مرفوعا به دون الزيادة، وفيه عنعنة بقية بن الوليد\n، عن شيخه (إسماعيل) - لم ينسب -، فهو من شيوخه المجهولين، وقول الدكتورة\nالمعلقة على \" المكارم \" أنه (إسماعيل بن أبي خالد البجلي) مجرد دعوى، بل\nإني أخشى أن يكون مقحما في الإسناد، فإنه من رواية بقية عنه عن محمد بن أبي\nجميلة، ففي \" الجرح \":\n\" محمد بن أبي جميلة.. روى عنه بقية.. مجهول \". وانظر \" تيسير الانتفاع \".\n<span data-type=\"title\" id=toc-2369>٢٣٦٠ </span>- \" الأكل بأصبع واحد أكل الشيطان، وبالاثنين أكل الجبابرة، وبالثلاثة أكل\nالأنبياء \".\nضعيف\nرواه الديلمي (١/٢/٣٦٧) من طريق أبي أحمد الغطريفي","vol":"5","page":385},{"text":"وهذا في \" جزئه \" (رقم ٤١) عن رشدين عن أبي حفص المكي عن ابن جريج عن عطاء عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، أبو حفص المكي الظاهر أنه عمر بن حفص القرشي المكي،\nفقد ذكر له الذهبي في ترجمته بهذا الإسناد حديثا آخر في الجهر بالبسملة، وقال:\n\" لا يدرى من ذا، والخبر منكر \".\nورشدين - وهو ابن سعد - ضعيف سيىء الحفظ.\n<span data-type=\"title\" id=toc-2370>٢٣٦١ </span>- \" استعيذوا بالله من الرغب \".\nضعيف\nرواه الديلمي (١/١/٤٨) عن إسماعيل بن رافع عن محمد بن يحيى بن حبان عن واسع\nابن حبان عن أبي سعيد الخدري مرفوعا.\nوأشار الحافظ إلى إعلاله بإسماعيل، وهو ضعيف.","vol":"5","page":386},{"text":"<span data-type=\"title\" id=toc-2371>٢٣٦٢ </span>- \" استغفروا لأخيكم جعفر، فإنه شهيد، وقد دخل الجنة وهو يطير فيها بجناحين\nمن ياقوت، حيث يشاء من الجنة \".\nموضوع\nأخرجه ابن سعد (٤/٣٧): أخبرنا محمد بن عمر قال: حدثني محمد بن صالح عن عاصم\nابن عمر بن قتادة. قال: وحدثني عبد الجبار بن عمارة عن عبد الله بن أبي بكر\nابن محمد بن عمروبن حزم - زاد أحدهما على صاحبه - قال:\n\" لما أخذ جعفر بن أبي طالب الراية جاءه الشيطان، فمناه الحياة الدنيا، وكره\nله الموت، فقال: الآن حين استحكم الإيمان في قلوب المؤمنين تمنيني الدنيا؟ ! ثم","vol":"5","page":386},{"text":"مضى قدما حتى استشهد، فصلى عليه رسول الله ﷺ ودعا له،\nثم قال رسول الله ﷺ: فذكره.\nقلت: وهذان إسنادان موضوعان، آفتهما محمد بن عمر - وهو الواقدي - وهو متهم\nبالكذب.\nوشيخه الآخر مجهول كما في \" الجرح والتعديل \" (٣/١/٣٢)، ومع تلك الآفة\nفالإسنادان - مع ضعفهما الشديد - مرسلان! !\nلكن قد صح مرفوعا طيران جعفر ﵁ في الجنة مع الملائكة بجناحين. جاء\nذلك من طرق عن جمع من الصحابة بعضها صحيح؛ كما تقدم بيان ذلك في \" الصحيحة \" (١٢٢٦) .\n<span data-type=\"title\" id=toc-2372>٢٣٦٣ </span>- \" استعينوا في شدة الحر بالحجامة، فإن الدم ربما تبيغ (١) بالرجل فقتله \".\nموضوع\nرواه الديلمي (١/٢٥/١) عن إسماعيل بن حفص بن عمر بن دينار [عن أبيه] (٢):\nحدثنا عبد الواحد بن صفوان: نا مجاهد: حدثنا ابن عباس قال: قال\nرسول الله ﷺ: فذكره.\nوأشار الحافظ إلى إعلاله بإسماعيل هذا، وليس بشيء، فإن إسماعيل لا بأس به\nكما قال أبو حاتم على ما في \" الميزان \"، وقال الساجي:\n\" أحسبه لحقه ضعف أبيه \".\n_________\n(١) تبيغ الدم: ثار وهاج. اهـ.\n(٢) سقطت من الأصل، وإثباتها مما لابد منه، لأن عبد الواحد بن صفوان إنما يروي عنه حفص بن عمر أبو إسماعيل كما يأتي، وليس إسماعيل نفسه. اهـ","vol":"5","page":387},{"text":"قلت: فالعلة من أبيه، وهو حفص بن عمر بن دينار الأيلي، قال أبو حاتم:\n\" كان شيخا كذابا \".\nوقال العقيلي:\n\" يحدث عن الأئمة بالبواطيل \".\nوعبد الواحد بن صفوان؛ قال في \" الميزان \":\n\" عن يحيى: ليس بشيء، حدث عنه حفص بن عمر ... وروى الكوسج عن ابن معين:\nصالح \".\nوقد مضى للحديث طريق آخر، ولكنه شديد الضعف أيضا، إلا جملة التبيغ، فراجع\nما تقدم برقم (٢٣٣١) .\n<span data-type=\"title\" id=toc-2373>٢٣٦٤ </span>- \" العين حق، ويحضرها الشيطان وحسد ابن آدم \".\nضعيف\nأخرجه أحمد (٢/٤٣٩)، وعنه الطبراني في \" مسند الشاميين \" (١/٢٦٥/٤٥٩)،\nوهذا عن أبي مسلم الكشي أيضا، كلاهما عن ثور بن يزيد عن مكحول عن أبي هريرة\nمرفوعا به.\nقلت: وهذا إسناد ضعيف، قال الهيثمي (٥/١٠٧):\n\" رجاله رجال الصحيح \".\nقلت: لكنه منقطع، فإن مكحولا عن أبي هريرة مرسل كما في \" الميزان \" للذهبي.\nوسكت عنه الحافظ في \" الفتح \" (١٠/٢٠٠)، ولعله لشواهد الجملة الأولى منه،\nفانظر \" الصحيحة \" (١٢٤٨ - ١٢٥١) .\nوقد أبعد السيوطي النجعة، فعزا الحديث إلى الكجي فقط في \" سننه \"!","vol":"5","page":388},{"text":"<span data-type=\"title\" id=toc-2374>٢٣٦٥ </span>- \" لا يزال المسروق منه في تهمة ممن هو بريء منه حتى يكون أعظم جرما من السارق \".\nمنكر\nأخرجه البيهقي في \" الشعب \" (٢/٣٠٢/٢) من طريق أبي النضر: حدثنا أبو سهل:\nحدثنا هشام بن عروة عن أبيه عن عائشة قالت: قال رسول الله صلى الله عليه\nوسلم: فذكره.\nقلت: وهذا إسناد ضعيف، أبو سهل هذا لا يعرف إلا في هذا الحديث، وهو\nالخراساني، ذكره الذهبي في \" الميزان \" لهذا الحديث، وقال:\n\" هذا حديث منكر، رواه عنه أبو النضر هاشم \".\nقلت: وقد صح عن ابن مسعود موقوفا، عند البخاري في \" الأدب المفرد \" (١٢٨٩)\n، ولا وجه لمن استنكره؛ فإن رجاله كلهم ثقات رجال الشيخين، إلا أن يقصد مجرد\nالتفرد، وحينئذ فلا ضير، كما هو الشأن في حديث البخاري عن جابر في صلاة\nالاستخارة، وقد سبقت الإشارة إليه تحت الحديث (٢٣٠٥) .","vol":"5","page":389},{"text":"<span data-type=\"title\" id=toc-2375>٢٣٦٦ </span>- \" لا ينامن أحدكم في معصفرة، فإنها محتضرة \".\nموضوع\nأخرجه الطبراني في \" المعجم الكبير \" (١٧/١٧٨ - ١٧٩): حدثنا أحمد بن رشدين\nالمصري: حدثنا خالد بن عبد السلام الصدفي: حدثنا الفضل بن المختار عن\nعبد الله بن موهب عن عصمة بن مالك الخطمي قال: فذكر أحاديث مرفوعة هذا\nأحدها (٤٧٤) .\nوهذا موضوع. آفته الفضل بن المختار، فإنه منكر الحديث، وذكر له ابن الجوزي\nحديثا غير هذا في \" الموضوعات \"، وقد تقدم في المجلد الأول برقم (٢٨٤) .","vol":"5","page":389},{"text":"والحديث ذكره الديلمي في \" مسند الفردوس \" (٣/١٩٨) معلقا من رواية أبي نعيم\n: أخبرنا الطبراني به.\n<span data-type=\"title\" id=toc-2376>٢٣٦٧ </span>- \" ما شر أحدكم لوكان في بيته محمد، ومحمدان، وثلاثة \".\nضعيف\nأخرجه ابن سعد (٥/٥٤): أخبرنا مطرف بن عبد الله اليساري قال: حدثنا محمد بن\nعثمان العمري عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، العمري هذا وأبو هـ لم أعرفهما، والظاهر أنه مرسل.\nوأما قول المناوي في أبيه:\n\" هو عثمان بن واقد بن محمد بن زيد بن عبد الله بن عمر العمري المدني، نزيل\nالبصرة؛ قال في \" التقريب \": صدوق ربما وهم \".\nفلا يظهر لي صوابه، لأنهم لم يذكروا في ترجمته ابنه محمدا في الرواة عنه.\nوالله أعلم.","vol":"5","page":390},{"text":"<span data-type=\"title\" id=toc-2377>٢٣٦٨ </span>- \" ألا يا رب نفس طاعمة ناعمة في الدنيا، جائعة عارية يوم القيامة. ألا يا رب\nنفس جائعة عارية في الدنيا، طاعمة ناعمة يوم القيامة. ألا يا رب مكرم لنفسه\nوهو لها مهين. ألا يا رب مهين لنفسه وهو لها مكرم. ألا يا رب متخوض ومتنعم\nفي ما أفاء الله على رسوله ما له عند الله من خلاق. ألا وإن عمل النار سهلة\nبسهو ة. ألا يا رب شهو ة ساعة أورثت حزنا طويلا \".","vol":"5","page":390},{"text":"ضعيف جدا.\nرواه أبو العباس الأصم في \" حديثه \" (٣ رقم ٣٦ من نسختي)، وابن سعد في \"\nالطبقات \" (٧/٤٢٣)، وابن الجوزي في \" ذم الهو ى \" (ص ٣٨)، والديلمي (\n١/٢/٣٤٣)؛ كلهم عن بقية: حدثنا سعيد بن سنان عن أبي الزاهرية عن جبير بن\nنفير عن أبي البجير - وكان من أصحاب رسول الله ﷺ - قال:\nأصاب يوما النبي ﷺ الجوع، فوضع على بطنه حجرا، ثم قال:\nفذكره.\nقلت: وهذا إسناد ضعيف جدا، سعيد بن سنان - هو أبو مهدي الحمصي - متروك،\nورماه الدارقطني وغيره بالوضع؛ كما قال الحافظ.\n<span data-type=\"title\" id=toc-2378>٢٣٦٩ </span>- \" كرم المرء دينه، ومروءته عقله، وحسبه خلقه \".\nضعيف\nأخرجه ابن حبان (٤٨٣ - الإحسان)، وأحمد (٢/٣٦٥)، وعلي بن الجعد في \"\nالجعديات \" (١٠٦٣/٣٠٧٢)، وعنه ابن أبي الدنيا في \" العقل وفضله \" (ص ١٠)\n، والخرائطي في \" مكارم الأخلاق \" (ص ٤)، والدارقطني في \" السنن \" (\n٣/٣٠٣/٢١٤)، والحاكم في \" المستدرك \" (١/١٢٣ و٢/١٦٢)، وعنه البيهقي في\n\" الشعب \" (٢/٢٥/١)، وفي \" السنن \" (٧/١٣٦ و١٠/١٩٥)، والقضاعي (١٩٠)\nمن طريق مسلم بن خالد الزنجي عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة\nمرفوعا. وقال الحاكم:\n\" صحيح على شرط مسلم \". وتعقبه الذهبي بقوله:\n\" الزنجي ضعيف \"، فأصاب.\nوفي التقريب:","vol":"5","page":391},{"text":"\" هو صدوق كثير الأوهام \".\nقلت: فتحسين المعلق على \" مسند أبي يعلى \" (١١/٣٣٤) لإسناده تحسين مرفوض،\nوقد أشار البيهقي إلى تضعيفه بقوله:\n\" هذا يعرف بمسلم بن خالد، وقد روي من وجهين آخرين ضعيفين عن أبي هريرة \".\nقلت: أحدهما يرويه معدي بن سليمان عن ابن عجلان عن أبيه عنه به، وزاد زيادة\nمنكرة.\nأخرجه أبو يعلى بتمامه (١١/٣٣٣/٦٤٥١)، وعنه القضاعي في \" مسند الشهاب \" (١/١٩٧/٢٩٧)، وابن حبان في \" الضعفاء \" (٣/٤١) بالزيادة فقط، وقال:\n\" معدي بن سليمان كان ممن يروي المقلوبات عن الثقات، والملزقات عن الأثبات \".\nوالآخر: أخرجه الحاكم أيضا من طريق أحمد بن المقدام: حدثنا المعتمر عن\nعبد الله بن سعيد بن أبي سعيد المقبري عن جده عن أبي هريرة به.\nوعبد الله بن سعيد متروك شديد الضعف فلا يستشهد به.\n<span data-type=\"title\" id=toc-2379>٢٣٧٠ </span>- \" إن الناس ليحجون ويعتمرون، ويغرسون النخل بعد خروج يأجوج ومأجوج \".\nضعيف بهذا التمام\nأخرجه عبد بن حميد في \" المنتخب من المسند \" (٩٤١): حدثنا روح بن عبادة:\nحدثنا سعيد بن أبي عروبة عن قتادة عن أبي سعيد الخدري أن رسول الله\nﷺ قال: فذكره.","vol":"5","page":392},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين، لكنه منقطع، فقد قال\nالحاكم:\n\" لم يسمع قتادة من صحابي غير أنس \". وكذا قال أحمد.\nقلت: ويؤيده أن بعض الثقات قد ذكر بين قتادة وأبي سعيد (عبد الله بن أبي\nعتبة)، دون جملة الغرس، فهي منكرة.\nرواه البخاري وغيره، وتقدم تخريجه في \" الصحيحة \" تحت الحديث (٢٤٣٠) .\n<span data-type=\"title\" id=toc-2380>٢٣٧١ </span>- \" قال الله ﷿: إني والجن والإنس في نبأ عظيم، أخلق ويعبد غيري،\nوأرزق ويشكر غيري \".\nضعيف\nرواه البيهقي في \" الشعب \" (٢/١١/١) عن مهنأ بن يحيى، وابن عساكر (٥/٣٥٠/١\n) من طريق الطبراني، وهذا في \" مسند الشاميين \" (٢/٩٣/٩٧٤): نا خير بن\nعرفة المصري: نا حيوة بن شريح الحمصي كلاهما قال: نا بقية بن الوليد: حدثني\nصفوان بن عمرو: حدثني عبد الرحمن بن جبير بن نفير وشريح بن عبيد الحضرميان عن\nأبي الدرداء مرفوعا.\nقلت: أورده ابن عساكر في ترجمة خير بن عرفة، وذكر أنه توفي سنة ثلاث\nوثمانين ومائتين وقد أسن، ولم يذكر فيه جرحا ولا تعديلا.\nوهذا إسناد رجاله ثقات، وبقية قد صرح بالتحديث، ولكنه منقطع، فإن\nعبد الرحمن بن جبير وشريح بن عبيد لم يدركا أبا الدرداء، فعلة الحديث\nالانقطاع.\nوأما إعلال المناوي إياه بتدليس بقية، وجهالة مهنأ بن يحيى، فمردود بأن","vol":"5","page":393},{"text":"بقية قد صرح بالتحديث في الطريقين، وأن مهنأ بن يحيى ليس مجهولا، فقد قال\nالأزدي: \" منكر الحديث \".\nوقال الدارقطني: \" ثقة نبيل \". وقال ابن حبان في \" الثقات \" (٩/٢٠٤):\n\" مستقيم الحديث \".\nوإنما المجهول مهنأ بن عبد الحميد. ومع ذلك فقد وثقه أبو داود.\nوالحديث عزاه السيوطي للحكيم الترمذي والبيهقي فقط، وزاد عليه المناوي\nالحاكم، ولم أره في مستدركه \"، وهو المراد عند إطلاق العزوإليه.\nوذكر المناوي أيضا أن الحكيم لم يذكر له سندا، فكان اللائق عدم عزوه إليه.\nثم راجعت له \" فهرس المستدرك \" الذي وضعته حديثا، فلم أره فيه. ثم رأيت\nالسيوطي في \" الجامع الكبير \" عزاه للحاكم في \" التاريخ \"، فزال الإشكال\nوالحمد لله. وكما أخطأ المناوي في الإطلاق المذكور؛ أخطأ المعلق على \"\nالفردوس \" (٣/١٦٦)، فأطلق العزوإلى (الترمذي) ! فأوهم أنه أبو عيسى صاحب\nالسنن! ! والله أعلم.\n<span data-type=\"title\" id=toc-2381>٢٣٧٢ </span>- \" الآخذ بالشبهات يستحل الخمر بالنبيذ، والسحت بالهدية، والبخس بالزكاة \".\nموضوع\nولوائح وضع بعض المتفقهة عليه ظاهرة. رواه الديلمي (١/٢/٣٦٦) من طريق أبي\nالشيخ عن بشار بن قيراط: حدثنا علي بن صالح المكي عن محمد بن عمر بن علي\nعن أبيه عن جده مرفوعا.","vol":"5","page":394},{"text":"قلت: وهذا إسناد موضوع، آفته بشار بن قيراط؛ كذبه أبو زرعة، وقال أبو\nحاتم:\n\" لا يحتج به \".\n<span data-type=\"title\" id=toc-2382>٢٣٧٣ </span>- \" من رضي من الله بالقليل من الرزق؛ ﵁ بالقليل من العمل \".\nضعيف\nرواه ابن شاهين في \" الترغيب \" (٣٠٠/١)، والخطيب في \" الموضح \" (١/٢٥٢)،\nوالبيهقي في \" الشعب \" (٢/١٤/١) عن إسحاق الفروي: حدثني سعيد بن مسلم بن\nبانك: أنه سمع علي بن حسين عن أبيه عن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد ضعيف من أجل إسحاق هذا، وهو ابن محمد الفروي. قال الذهبي:\n\" صدوق في الجملة، صاحب حديث: قال أبو حاتم: صدوق ذهب بصره فربما لقن،\nوكتبه صحيحة. وقال مرة: مضطرب، وقال العقيلي: جاء عن مالك بأحاديث كثيرة\nلا يتابع عليها، وذكره ابن حبان في \" الثقات \". وقال النسائي: ليس بثقة.\nوقال الدارقطني: لا يترك. وقال أيضا: ضعيف، قد روى عنه البخاري،\nويوبخونه على هذا \".\nوللحديث شاهد، يرويه موسى بن إبراهيم: نا موسى بن جعفر عن جعفر بن محمد عن\nأبيه عن جده مرفوعا.\nأخرجه أبو بكر الشافعي في \" مسند موسى بن جعفر بن محمد الهاشمي \" (ق ٧١/١) .\nوهذا إسناد ضعيف جدا، موسى بن إبراهيم - وهو المروزي - متروك.","vol":"5","page":395},{"text":"<span data-type=\"title\" id=toc-2383>٢٣٧٤ </span>- \" ما أبالي ما رددت به عني الجوع \".\nضعيف\nرواه ابن أبي الدنيا في \" الجوع \" (٩/٢) من طريق ابن المبارك، وهذا في \"\nالزهد \" (٥٧١): أخبرنا الأوزاعي قال: قال رسول الله ﷺ\n: فذكره.\nقلت: وهذا إسناد ضعيف لإعضاله.","vol":"5","page":396},{"text":"<span data-type=\"title\" id=toc-2384>٢٣٧٥ </span>- \" ألا أدلكم على الخلفاء مني ومن أصحابي ومن الأنبياء قبلي؟ هم حملة القرآن\nوالأحاديث عني وعنهم [لله] وفي الله \".\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/١٣٤)، وعنه الديلمي (١/٢/٣٤٠)،\nوالسهمي في \" تاريخ جرجان \" (٣٣٠) عن عبد الغفور عن أبي هاشم عن زاذان عن\nعلي بن أبي طالب مرفوعا.\nقلت: وهذا موضوع، ولوائح الوضع عليه ظاهرة، والآفة من عبد الغفور هذا،\nوهو أبو الصباح الواسطي، قال الذهبي:\n\" قال يحيى بن معين: ليس بشيء. وقال ابن حبان: كان ممن يضع الحديث. وقال\nالبخاري: تركوه \".","vol":"5","page":396},{"text":"<span data-type=\"title\" id=toc-2385>٢٣٧٦ </span>- \" أيما إمام سها، فصلى باقوم وهو جنب، فقد مضت صلاتهم، ثم ليغتسل هو، ثم\nليعد صلاته، وإن صلى بغير وضوء، فمثل ذلك \".\nضعيف جدا\nرواه الديلمي (١/٢/٣٥٤) من طريق الدارقطني، وهذا في \" السنن \" (١/٣٦٤) عن\nبقية عن عيسى بن إبراهيم عن جويبر عن الضحاك عن البراء بن عازب مرفوعا.","vol":"5","page":396},{"text":"قلت: وهذا إسناد ضعيف جدا.\nبقية مدلس وقد عنعنه.\nوعيسى بن إبراهيم - وهو ابن طهمان الهاشمي - متروك. ومثله جويبر.\nوالضحاك لم يلق البراء كما قال الحافظ.\n<span data-type=\"title\" id=toc-2386>٢٣٧٧ </span>- \" تقربوا إلى الله ببغض أهل المعاصي، والقوهم بوجوه مكفهرة، والتمسوا\nرضا الله بسخطهم، وتقربوا إلى الله بالتباعد منهم، قالوا: يا نبي الله فمن\nنجالس؟ قال: من يذكركم الله رؤيته، ويزيد في علمكم منطقه، ومن يرغبكم في\nالآخرة عمله \".\nضعيف\nرواه ابن شاهين في \" الترغيب \" (٣١٦/٢)، وعنه الديلمي (٢/١/٣٣): حدثنا\nعلي بن الحسن بن أحمد الحراني: حدثنا أبي: حدثنا يحيى بن عبد الله الحراني:\nحدثنا عمر - يعني ابن سالم الأفطس - عن أبيه عن الحسن، وعن عروة عن ابن\nمسعود مرفوعا.\nقلت: وهذا إسناد ضعيف، عمر بن سالم الأفطس شبه مجهول، ترجمه المزي في \"\nالتهذيب \" (٢/٥٠٥/٢) برواية ثقتين عنه، ولم يحك توثيقه إلا عن ابن حبان.\nويحيى بن عبد الله الحراني - وهو البابلتي - ضعيف، استشهد به البخاري.\nوعلي بن الحسن - هو علي بن عبد الله بن الحسن بن أحمد الحراني - لم أجد له\nترجمة فيما لدي من المصادر الآن، ولعله في \" تاريخ ابن عساكر \".\nوأبو عبد الله بن الحسن؛ قال الذهبي:","vol":"5","page":397},{"text":"\" معمر صدوق، روى عن البابلتي وعفان ... \".\nوالحديث عزاه السيوطي لابن شاهين في \" الأفراد \"، وبيض له المناوي.\n<span data-type=\"title\" id=toc-2387>٢٣٧٨ </span>- \" خذ الأمر بالتدبر، فإن رأيت في عاقبته خيرا، فأمضه، وإن خفت غيا فأمسك \".\nضعيف جدا\nرواه البيهقي في \" الشعب \" (٢/٢٤/١) عن عبد الرزاق، وهذا في \" مصنفه \" (\n١١/١٦٥/٢٠٢١٢)، ومن طريقه ابن عدي (١/٣٨٥)، والبغوي في \" شرح السنة \" (\n٣٦٠٠)، والديلمي (٢/١١١) عن أبان عن أنس أن رجلا قال للنبي صلى الله\nعليه وسلم: أوصني، فقال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، أبان - وهو ابن أبي عياش - متهم، وتساهل\nالبيهقي فقال عقب الحديث:\n\" أبان بن أبي عياش ضعيف في الرواية \"!\nوتقدم نحوه (٢٣٠٨) من حديث ابن مسعود.","vol":"5","page":398},{"text":"<span data-type=\"title\" id=toc-2388>٢٣٧٩ </span>- \" العلم خليل المؤمن، والعقل دليله، والعمل قيمه، والحلم وزيره، والصبر\nأمير جنوده، والرفق والده، واللين أخوه \".\nموضوع\nأخرجه البيهقي في \" الشعب \" (٢/٢٥/٢) عن سوار بن عبد الله العنبري: حدثنا\nعبد الرحمن بن عثمان أبي بحر البكراوي: حدثني عبد الرحمن بن يزيد العمي عن\nأبيه عن الحسن قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد مرسل موضوع، عبد الرحمن بن يزيد العمي لم أعرفه، وأخشى أن\nيكون تحرف على الناسخ، والصواب عبد الرحيم بن زيد العمي، فإنه","vol":"5","page":398},{"text":"معروف\nبالإكثار من الرواية عن أبيه، وهو كذاب كما قال يحيى، وقال البخاري:\n\" تركوه \".\nوأبو هـ ضعيف.\nوأبو بحر البكراوي ضعيف، قال أحمد:\n\" طرح الناس حديثه \".\nوسوار العنبري، قال الثوري:\n\" ليس بشيء \".\nورواه القضاعي في \" مسند الشهاب \" (١٥٢) من طريق محمد بن إبراهيم قال: نا\nرواد بن إبراهيم قال: نا أبو يحيى عبد الحكم - هو ابن ميسرة - عن مالك عن محمد\nابن عبيد الله عن أبي الدرداء مرفوعا به، بتقديم وتأخير، وقال:\n\" والبر أخوه \" مكان: \" واللين أخوه \".\nقلت: وهذا إسناد ضعيف، محمد بن عبيد الله؛ إن كان العرزمي، فهو متروك،\nولم يدرك أبا الدرداء، وإن كان غيره، فلم أعرفه، وقيل عن مالك عن محمد بن\nعبد الله كما يأتي.\nوعبد الحكم بن ميسرة، قال أبو موسى المديني:\n\" لا أعرفه \".\nومن دونه لم أعرفهم. وضعفه العراقي في \" تخريج الإحياء \" (٣/١٨٦) هو\nوحديث أبي هريرة الآتي. وعزاه لأبي الشيخ في كتاب \" الثواب \" من حديث أنس\nبسند ضعيف.\nوقد أخرجه السهمي في \" تاريخ جرجان \" (٢٧٠) عن أبي الهيثم خالد","vol":"5","page":399},{"text":"بن رقاد:\nحدثنا أبي وعبد الحكم بن ميسرة عن مالك بن أنس عن محمد بن عبد الله عن أبي\nالدرداء.\nومن دون عبد الحكم لم أعرفهم أيضا.\nوقد رواه القضاعي (١٥٣) من طريق محمد بن فور بن عبد الله بن مهدي: حدثنا\nمعاذ بن عيسى: حدثنا عمر بن محمد الطنافسي عن سفيان الثوري عن أبي الزناد عن\nالأعرج عن أبي هريرة مرفوعا.\nقال الذهبي في ترجمة (ابن فور) هذا، وأقره العسقلاني:\n\" هذا حديث موضوع على الطنافسي، فالآفة هذا أوشيخه \".\nوبعد، فإن لوائح الصنع والوضع على الحديث ظاهرة، لا سيما وقد قال شيخ\nالإسلام ابن تيمية وغيره:\n\" أحاديث العقل كلها موضوعة \".\n<span data-type=\"title\" id=toc-2389>٢٣٨٠ </span>- \" الحسد في اثنتين: رجل آتاه الله القرآن فقام به، وأحل حلاله، وحرم حرامه\n، ورجل آتاه الله مالا، فوصل به أقرباءه ورحمه، وعمل بطاعة الله، تمنى أن\nيكون مثله.\nومن يكن فيه أربع فلا يضره ما زوي عنه من الدنيا: حسن خليقة، وعفاف، وصدق\nحديث، وحفظ أمانة \".\nضعيف\nرواه ابن عساكر (١٧/١٤٩/١) عن روح بن صلاح المصري: نا موسى بن علي بن رباح\nعن أبيه عن عبد الله بن عمروبن العاص عن رسول الله ﷺ.","vol":"5","page":400},{"text":"قلت: وهذا إسناد ضعيف، لأن روح بن صلاح ضعيف الحديث كما قال الدارقطني،\nوضعفه غيره كما سبق تحقيقه تحت الحديث (٢٣) .\nوجملة الحسد قد صحت باختصار في \" الصحيحين \" وغيرهما من حديث ابن مسعود\nوغيره، وهو مخرج في \" الروض النضير \" (٨٩٧٧) .\n<span data-type=\"title\" id=toc-2390>٢٣٨١ </span>- \" كان إذا جاء الشتاء، دخل البيت ليلة الجمعة، وإذا جاء الصيف؛ خرج ليلة\nالجمعة، وإذا لبس ثوبا جديدا؛ حمد الله وصلى ركعتين، وكسا الخلق \".\nضعيف\nرواه الخطيب (٨/٤١٤)، وعنه ابن عساكر (٦/١١٣/٢) عن محمد بن الحسن بن سهل\n: حدثنا عبد الله بن عامر التميمي: حدثنا الربيع الحاجب: حدثني أبو جعفر\nالمنصور عن أبيه عن جده عن أبي جده قال: فذكره مرفوعا.\nأورداه في ترجمة الربيع هذا، وهو ابن يونس حاجب المنصور، ولم يذكرا فيه\nجرحا ولا تعديلا، ومن فوقه غالبهم لا يعرف حالهم، ومن دونه لم أجد من\nترجمهم، وقد أشار إلى هذا المناوي في \" الفيض \" بقوله:\n\" وهو من رواية الربيع هذا المذكور عن الخليفة المنصور عن أبيه عن جده، وبه\nعرف حال السند \"!\nثم رواه الخطيب (٣/١٩٦ - ١٩٧) عن خزيمة بن خازم عن الفضل بن الربيع عن المهدي\nعن المنصور به دون قضية اللبس. وقال:\n\" غريب جدا من حديث المهدي عن آبائه، وعجيب من رواية الفضل بن","vol":"5","page":401},{"text":"الربيع بن يونس\nالحاجب عن المهدي، وعزيز من حديث خزيمة بن خازم القائد عن الفضل، لم أكتبه\nإلا بهذا الإسناد \".\nثم رواه (١٤/٤٣٤) عن جعفر بن عبد الواحد الهاشمي قال: قالت لي زينب ابنة\nسليمان عن أبيها (سليمان بن علي بن عبد الله بن العباس) عن جدها عن ابن عباس\nمرفوعا.\nقلت: وجعفر بن عبد الواحد الهاشمي قال الدارقطني:\n\" يضع الحديث \".\nوقد روي من طريق آخر عن ابن عباس بسند فيه متروك، وآخر غير معروف، وليس\nفيه جملة اللباس.\nوكذلك روي من حديث عائشة، وفيه وضاع، وقد خرجتهما فيما يأتي برقم (٥٩٢٤) .\n<span data-type=\"title\" id=toc-2391>٢٣٨٢ </span>- \" إذا أصابت أحدكم مصيبة، فليقل: \" إنا لله وإنا إليه راجعون \"، اللهم\nعندك أحتسب مصيبتي، فآجرني فيها، وأبدل لي بها خيرا منها \".\nضعيف\nأخرجه أبو داود (٣١١٩)، وابن السني (٥٧٣)، والحاكم (٤/١٦ - ١٧)،\nوأحمد (٦/٣١٧) من طرق عن حماد بن سلمة: أخبرنا ثابت عن ابن عمر بن أبي سلمة\nعن أبيه عن أم سلمة قالت: قال رسول الله ﷺ: فذكره.\nوقال الحاكم:\n\" صحيح الإسناد، فإن ابن عمر الذي لم يسمه حماد بن سلمة في هذا الحديث سماه\nغيره سعيد بن عمر بن أبي سلمة \"!","vol":"5","page":402},{"text":"قلت: ووافقه الذهبي، فلم يصنع شيئا، لأن مجرد تسمية الراوي لا يزيل عنه\nالجهالة العينية، فضلا عن جهالة الحال كما لا يخفى على أهل العلم، والذهبي\nنفسه قد أورد ابن عمر هذا في \" الميزان \"، وقال: \" لا يعرف \"، لا سيما وهو\nقد اضطربوا عليه في إسناده على وجوه:\nالأول: ما تقدم من رواية الجماعة عنه.\nالثاني: قال أحمد (٦/٣١٣): حدثنا عفان قال: حدثنا حماد بن سلمة بن إلا أنه\nقال عن أم سلمة قالت: قال أبو سلمة: قال رسول الله ﷺ:\nفذكره من مسند أبي سلمة!\nوتابعه روح قال: حدثنا حماد بن سلمة به. أخرجه أحمد أيضا (٤/٢٧) .\nالثالث: قال الترمذي (٢/٢٦٥): حدثنا إبراهيم بن يعقوب حدثنا عمروبن عاصم:\nحدثنا حماد بن سلمة به مثل الوجه الثاني، إلا أنه قال: \" عن ثابت عن عمر بن\nأبي سلمة \"، لم يذكر ابن عمر في إسناده! وقال:\n\" حديث غريب من هذا الوجه \".\nالرابع: أخرجه الخطيب في \" التاريخ \" (١١/٣٥٥) عن زهير بن العلاء: حدثنا\nثابت البناني عن عمر بن أبي سلمة عن أم سلمة مرفوعا.\nلكن زهيرا هذا قال أبو حاتم:\n\" أحاديثه موضوعة \".\nوأما ابن حبان، فذكره في \" الثقات \"!\nومما يرجح الوجه الثاني: أنه من حديث أم سلمة عن أبي سلمة، رواية عبد الملك\nابن قدامة الجمحي عن أبيه عن عمر بن أبي سلمة عن أم سلمة أن أبا سلمة حدثها:\nأنه سمع رسول الله ﷺ يقول:","vol":"5","page":403},{"text":"\" ما من مسلم يصاب بمصيبة، فيفزع إلى ما أمر الله به من قوله \" إنا لله ...\n\" \" الحديث نحوه.\nأخرجه ابن ماجه (١٥٩٨) .\nلكن عبد الملك هذا ضعيف كما قال الحافظ.\nويرجحه أيضا ما روى عمروبن أبي عمروعن المطلب عن أم سلمة قالت:\n\" أتاني أبو سلمة يوما من عند رسول الله ﷺ فقال: لقد سمعت من\nرسول الله ﷺ قولا فسررت به، قال:\n\" لا تصيب أحدا من المسلمين مصيبة، فيسترجع عند مصيبته ... \" الحديث نحوه.\nأخرجه أحمد (٤/٢٧ - ٢٨) .\nورجاله ثقات، لكن المطلب هذا - وهو ابن عبد الله بن المطلب المخزومي - كثير\nالتدليس.\nوفي \" صحيح مسلم \" ٠ ٣/٣٨) وغيره من طريق أخرى عن أم سلمة قالت: سمعت\nرسول الله ﷺ يقول: فذكره بنحوه. وهو أصح، وقد خرجته في \"\nأحكام الجنائز \" (٢٣) . والله أعلم.\n<span data-type=\"title\" id=toc-2392>٢٣٨٣ </span>- \" الهجرة أن تهجر الفواحش ما ظهر منها وما بطن، وتقيم الصلاة، وتؤتي\nالزكاة، ثم أنت مهاجر، وإن مت بالحضر \".\nضعيف\nأخرجه أحمد (٢/٢٢٤ - ٢٢٥) عن العلاء بن عبد الله بن رافع: حدثنا حنان بن\nخارجة عن عبد الله بن عمروقال:\n\" جاء أعرابي ملوي جريء إلى رسول الله ﷺ، فقال:\nيا رسول الله: أخبرنا","vol":"5","page":404},{"text":"عن الهجرة إليك أينما كنت، أولقوم خاصة، أم إلى أرض\nمعلومة، أم إذا مت انقطعت؟ قال: فسكت عنه يسيرا، ثم قال: أين السائل؟ قال\n: ها هو ذا يا رسول الله، قال: \" فذكره.\nقلت: وهذا إسناد ضعيف، حنان هذا قال الذهبي:\n\" لا يعرف، تفرد عنه العلاء بن عبد الله بن رافع، أشار ابن القطان إلى تضعيفه\nللجهل بحاله \".\nوالحديث رواه غير أحمد أيضا، فانظر \" ضعيف أبي داود \" (٤٣٤) .\n<span data-type=\"title\" id=toc-2393>٢٣٨٤ </span>- \" إذا مت أنا، وأبو بكر، وعمر، وعثمان؛ فإن استطعت أن تموت فمت \".\nضعيف\nأخرجه ابن حبان في \" الضعفاء \" (١/٣٤٥)، وأبو نعيم في \" الحلية \" (٨/٢٨٠)\n، وابن عساكر (ص ١٦٦ / ترجمة عثمان - ط) من طريق سلم بن ميمون الخواص عن\nسليمان بن حيان الأحمر أبي خالد، عن إسماعيل بن أبي خالد عن قيس بن أبي حازم\nعن سهل بن أبي حثمة أن النبي ﷺ قال: فذكره. وقال:\n\" غريب من حديث إسماعيل بن أبي خالد، لم يروه عنه فيما أعلم إلا أبو خالد \".\nقلت: وهو صدوق يخطىء كما قال الحافظ، واحتج به الشيخان، لكن الراوي عنه\nسلم الخواص في ترجمته أورده ابن حبان وقال:\n\" بطل الاحتجاج به \". وأقره الذهبي في \" الضعفاء \".","vol":"5","page":405},{"text":"ومن هذا الوجه أخرجه الإسماعيلي وغيره مطولا، وسيأتي تخريجه تحت الحديث (٦١٩١) .\n<span data-type=\"title\" id=toc-2394>٢٣٨٥ </span>- \" إذا التقى المسلمان، فسلم أحدهما على صاحبه؛ كان أحبهما إلى الله تعالى\nأحسنهما بشرا بصاحبه، ونزلت بينهمامائة رحمة، للبادي تسعون، وللمصافح عشرة \".\nضعيف جدا\nرواه السهمي في \" تاريخ جرجان \" (٣٦٠ - ٣٦١)، والإسماعيلي في \" المعجم \" (\nق ٣٨/١)، وابن شاهين في \" الترغيب \" (ق ٣١٠/٢)، والخرائطي في \" مكارم\nالأخلاق \" (٢/٨٢٠/٩٠٩)، والدولابي في \" الكنى \" (١/١٥٢)، والديلمي (\n١/١/١٥٩) من طريق أبي الشيخ معلقا، وابن قدامة في \" المتحابين في الله \" (\n١٠٨/٢)، والضياء المقدسي في \" المصافحة \" (٣٢/١) عن عمر بن عامر التمار عن\nعبيد الله بن الحسن عن الجريري عن أبي عثمان عن عمر بن الخطاب مرفوعا.\nقلت: وهذا إسناد واه جدا، آفته عمر بن عامر التمار، وهو أبو حفص السعدي،\nاتهمه الذهبي بروايته حديثا باطلا سيأتي برقم (٦٥٨٦)، وقال عقبه:\n\" قلت: العجب من الخطيب كيف روى هذا، وعنده عدة أحاديث من نمطه، ولا يبين\nسقوطها في تصانيفه؟ ! \".\nوأخرجه البزار في \" مسنده \" (٢٠٠٣/ كشف الأستار عن زوائد البزار): حدثنا\nمحمد بن مرزوق بن بكير: حدثنا عمر بن عمران السعدي: حدثنا عبيد الله بن الحسن\nبه، وقال:\n\" لا نعلمه إلا من هذا الوجه ولم يتابع عمر بن عمران عليه \".","vol":"5","page":406},{"text":"قلت: كذا وقع في \" زوائد البزار \" للهيثمي: (عمر بن عمران)، وكذا في أصله\n\" البحر الزخار \" (١/٤٣٧/٣٠٨)، فالظاهر أنه من أوهام شيخه (محمد بن مرزوق)\n، فإنه مع كونه ثقة من شيوخ مسلم، فقد ذكر الحافظ أن له أوهاما، وإلا فهو من\nأوهام البزار نفسه. وقال في \" مجمع الزوائد \" (٨/٣٧):\n\" رواه البزار، وفيه من لم أعرفهم \".\nقلت: ليس فيه غير (عمر) هذا، وسائر الرجال ثقات من رجال مسلم.\nثم ذكره الهيثمي من حديث أبي هريرة مرفوعا بلفظ:\n\" إن المسلمين إذا التقيا، فتصافحا وتساءلا أنزل الله بينهما مائة رحمة،\nتسعة وتسعون لأبشهما وأطلقهما وأبرهما وأحسنهما سائلة بأخيه \". وقال\nالهيثمي:\n\" رواه الطبراني في \" الأوسط \"، وفيه الحسن بن كثير بن عدي، ولم أعرفه،\nوبقية رجاله رجال الصحيح \".\nقلت: سيأتي تخريجه، وبيان ما في إسناده من الجهالة والاضطراب برقم (٦٥٨٥) .\n<span data-type=\"title\" id=toc-2395>٢٣٨٦ </span>- \" إن المسلمين إذا التقيا فتصافحا، وتكاشرا بود ونصيحة، تناثرت خطاياهما\nبينهما \".\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (١٩١)، وابن عدي في \" الكامل \"\n(٢٧٤/٢) عن عمروبن حمزة القيسي: حدثنا المنذر بن ثعلبة عن يزيد بن عبد الله\nابن الشخير عن البراء بن عازب ﵄ قال:","vol":"5","page":407},{"text":"\" لقيت رسول الله ﷺ، فصافحته، فقلت: يا رسول الله هذا من\nأخلاق العجم، أوهذا يكره؟ فقال: \" فذكره، ولفظ ابن عدي:\n\" كنت أحسب أن هذا من زي العجم؟ فقال: نحن أحق بالمصافحة منهم، ما من مسلمين\nالتقيا، فتصافحا، إلا تساقطت ذنوبهما بينهما \".\nوقال ابن عدي:\n\" عمروبن حمزة؛ مقدار ما يرويه غير محفوظ \".\nوقال الدارقطني وغيره:\n\" ضعيف \".\n<span data-type=\"title\" id=toc-2396>٢٣٨٧ </span>- \" أكثروا من المعارف من المؤمنين، فإن لكل مؤمن شفاعة عند الله يوم القيامة \".\nموضوع\nرواه الديلمي (١/١/٣٠) من طريق الحاكم عن أحمد بن خالد بن حماد: حدثنا أصرم\nابن حوشب: حدثنا إسحاق بن الجعد عن أنس قال: قال رسول الله صلى الله عليه\nوسلم.\nسكت عليه الحافظ في \" الغرائب الملتقطة \"! وهو عجيب، فإن أصرم بن حوشب هذا\nوضاع معروف، قال الذهبي في \" الميزان \":\n\" هالك، قال يحيى: كذاب خبيث، وقال البخاري ومسلم والنسائي: متروك،\nوقال ابن حبان: كان يضع الحديث على الثقات \".\nولذلك أورد السيوطي الحديث في \" ذيل الأحاديث الموضوعة \" رقم (٩١٧ - ترقيمي) .","vol":"5","page":408},{"text":"<span data-type=\"title\" id=toc-2397>٢٣٨٨ </span>- \" أصل كل داء البردة (١) \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٦١ و١/١٦٩ - ط) عن إسماعيل بن عياش عن تمام بن\nنجيح عن الحسن عن أبي الدرداء مرفوعا.\nذكره في ترجمة تمام هذا، وروى عن البخاري أنه قال فيه:\n\" فيه نظر \"، ثم قال:\nوقد روى غير حديث منكر لا أصل له \".\nورواه ابن عدي (٤٥/١ و٢/٨٣ - ط) عن محمد بن جابر عن تمام به، إلا أنه جعله\nمن مسند أنس، وقال:\n\" لا أعلم رواه عن الحسن غير تمام بن نجيح، وعن تمام محمد بن جابر الحلبي،\nوليس بالمعروف، وروي هذا الحديث عن مبشر بن إسماعيل أيضا عن تمام بن نجيح،\nوهو في الجملة منكر، ولعل البلاء في هذا الحديث من محمد بن جابر الحلبي،\nلأنه مجهول، ومن أجله أتي \".\nقلت: كيف يصح هذا، وقد ذكرت أنه قد تابعه مبشر بن إسماعيل؟ ! وتابعه أيضا\nإسماعيل بن عياش كما في رواية العقيلي؟ !\nورواه ابن عدي (٣٢٠/٢ و٦/٣١٧ - ط) عن مسلمة بن علي عن ابن جريج عن رجل عن\nابن عباس مرفوعا، وقال:\n\" مسلمة هذا كل أحاديثه أوعامتها غير محفوظة \".\nوأورده ابن قتيبة في \" غريب الحديث \" (٢/٢٢٥) من قول ابن مسعود، وقال:\n_________\n(١) التخمة. اهـ","vol":"5","page":409},{"text":"\" يرويه الأعمش عن خيثمة عنه \"، وزاد:\n\" فقال الأعمش. سألت أعرابيا من كلب عن البردة، فقال: هي التخمة. ولست\nأحفظ هذا من علمائنا. فإن كان الحرف صحيحا لم يقع فيه تغير، فالمعنى جيد حسن \".\nورواه ابن عدي (٣/١١٤ - ط)، وابن عساكر (١٥/٤٦١/١ و١٥/٩١٦ - مصورة) عن\nدراج عن أبي الهيثم عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا ضعيف؛ لحال دراج، وبخاصة فيما يرويه عن أبي الهيثم، وأما ابن\nعدي فقال:\n\" هو بهذا الإسناد باطل \".\nونسب الوهم فيه إلى شيخه (عبد الرحمن بن القاسم الكوفي)، وقد تابعه\n(عبد الرحمن بن إسماعيل الكوفي) عند ابن عساكر، فلا أدري هو هذا أم غيره،\nوقد ترجم ابن عساكر لكل منهما. والله أعلم.\n<span data-type=\"title\" id=toc-2398>٢٣٨٩ </span>- \" إن من النساء عيا وعورة، فكفوا عيهن بالسكوت، وواروا عوراتهن بالبيوت \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (ص ٢٩)، وكذا ابن حبان (١/١٢٣) من طريق\nزكريا بن يحيى الخزاز: حدثنا إسماعيل بن عباد قال: حدثنا سعيد عن قتادة عن\nأنس بن مالك مرفوعا. ذكره في ترجمة إسماعيل هذا، وقال:\n\" حديثه غير محفوظ \".\nوفي \" الميزان \":","vol":"5","page":410},{"text":"\" قال الدارقطني: متروك، وقال ابن حبان: لا يجوز الاحتجاج به بحال \".\nوأورد له ابن حبان هذا الحديث وغيره، وقال:\n\" كتبنا عنه نسخة بهذا الإسناد، ولا تخلوعن المقلوب والموضوع \".\nوأما زكريا بن يحيى الخزاز، فهو من رجال البخاري، قال في \" التقريب \":\n\" صدوق له أوهام، لينه بسببها الدارقطني \".\nوالحديث ذكره ابن حبان أيضا (١/١٢٠ - ١٢١) معلقا من رواية إسماعيل بن مسلم\nالمكي عن الحكم عن مقسم عن ابن عباس مرفوعا نحوه. وقال:\n\" إسماعيل هذا ضعيف، ضعفه ابن المبارك، وتركه يحيى القطان وابن معين \"..\nوأورده ابن الجوزي في \" العلل المتناهية \" (٢/١٤٣) من الوجهين، وقال:\n\" لا يصح.. \". ثم ضعف (الإسماعيلين) !\nورواه الشجري في \" الأمالي \" (١/٤٤) بسند مظلم عن الحسن بن علي ﵁\nمرفوعا.\n<span data-type=\"title\" id=toc-2399>٢٣٩٠ </span>- \" إن في المسجد لبقعة قبل هذه الأسطوانة، لويعلم الناس ما صلوا فيها إلا أن\nتطير لهم قرعة \".\nمنكر\nرواه الطبراني في \" الأوسط \" (٨٦٦): حدثنا أحمد - يعني ابن يحيى الحلواني -\n: حدثنا عتيق بن يعقوب: حدثنا عبد الله ومحمد ابنا المنذر عن هشام بن عروة عن\nأبيه عن عائشة أن رسول الله ﷺ قال: (فذكرته)، وعندها\nجماعة من أبناء الصحابة، فقالوا: يا أم المؤمنين، وأين هي؟ فاستعجمت عليهم\n، فمكثوا عندها ساعة، ثم خرجوا وثبت عبد الله بن الزبير، فقالوا: إنها\nستخبره بذلك","vol":"5","page":411},{"text":"المكان، فارمقوه في المسجد حتى تنظروا حيث يصلي، فخرج بعد ساعة\nفصلى عند الأسطوانة التي صلى إليها ابنه عامر بن عبد الله بن الزبير، وقيل\nلها: أسطوانة القرعة، قال عتيق: وهي الأسطوانة التي واسطة بين القبر\nوالمنبر عن يمينها إلى المنبر أسطوانتين (كذا)، وبينها وبين المنبر\nأسطوانتين (كذا)، وبينها وبين الرحبة أسطوانتين (كذا)، وهي واسطة بين\nذلك، وهي تسمى أسطوانة القرعة. وقال:\n\" لم يروه عن هشام إلا ابنا المنذر، تفرد به عتيق \".\nقلت: وهو ثقة، وثقه الدارقطني وابن حبان، لكن محمد بن المنذر ضعيف جدا.\nقال ابن حبان (٢/٢٥٩):\n\" كان ممن يروي عن الأثبات الأشياء الموضوعات، لا يحل كتب حديثه إلا على سبيل\nالاعتبار \".\nوقال الحاكم:\n\" يروي عن هشام أحاديث موضوعة \".\nوأما أخوه عبد الله، فلم أجد له ترجمة.\n<span data-type=\"title\" id=toc-2400>٢٣٩١ </span>- \" اشتدي أزمة تنفرجي \".\nموضوع\nرواه القضاعي (٧٤٨)، والديلمي (١/١/١١٦) عن حسين بن عبد الله بن ضميرة عن\nأبيه عن جده عن علي مرفوعا.\nقلت: والحسين هذا متهم بالكذب، قال الذهبي في \" الميزان \":\n\" كذبه مالك، وقال أبو حاتم: متروك الحديث كذاب، وقال أحمد: لا","vol":"5","page":412},{"text":"يساوي شيئا، وقال ابن معين: ليس بثقة ولا مأمون، وقال البخاري: منكر الحديث\nضعيف، وقال أبو زرعة: ليس بشيء، اضرب على حديثه \".\nثم ساق له أحاديث أنكرت عليه هذا أحدها.\n<span data-type=\"title\" id=toc-2401>٢٣٩٢ </span>- \" يقول الله ﷿: اشتد غضب الله على من ظلم من لا يجد ناصرا غيري \".\nضعيف جدا\nأخرجه الطبراني في \" الأوسط \" (١/١١١/٢٢٢٨)، و\" الصغير \" (رقم ٧١٨ - الروض\nالنضير)، ومن طريقه الديلمي (١/١/١١٥ - ١١٦) عن مسعر بن الحجاج النهدي:\nحدثنا شريك عن أبي إسحاق عن الحارث عن علي مرفوعا به. وقال الطبراني:\n\" لم يروه عن أبي إسحاق إلا شريك تفرد به مسعر بن الحجاج \".\nقلت: وهذا إسناد ضعيف جدا مسلسل بالعلل:\nالأولى: الحارث - وهو الأعور - متهم بالكذب.\nالثانية: أبو إسحاق - وهو السبيعي - كان اختلط.\nالثالثة: شريك - وهو ابن عبد الله القاضي - ضعيف الحفظ.\nالرابعة: مسعر بن الحجاج النهدي كذا في المصادر المذكورة، ولم أجد له ترجمة\n. وفي \" الميزان \" و\" اللسان \":\n\" مسعر بن يحيى النهدي، لا أعرفه، وأتى بخبر منكر \".\nثم ساق له حديثا آخر من روايته عن شريك عن أبي إسحاق عن أبيه عن ابن عباس،\nوالظاهر أنه هو هذا. والله أعلم.","vol":"5","page":413},{"text":"<span data-type=\"title\" id=toc-2402>٢٣٩٣ </span>- \" إياكم والكذب، فإن الكذب مجانب للإيمان \".\nضعيف\nرواه الديلمي (١/٢/٣٤٣) عن ابن لال: حدثنا إسماعيل الصفار: حدثنا محمد بن\nإسحاق وعباس الدوري قالا: حدثنا يعلى بن عبيد: حدثنا إسماعيل بن أبي خالد عن\nقيس بن أبي حازم عن أبي بكر الصديق مرفوعا.\nقلت: وهذا إسناد صحيح رجاله كلهم ثقات، لكن أخرجه أحمد (١/٥)، وابن عدي\n(١/٢٩) من طريق زهير بن معاوية قال: حدثنا إسماعيل بن أبي خالد به موقوفا\nعلى أبي بكر.\nوأخطأ السيوطي فعزاه في \" الجامع \" لأحمد وأبي الشيخ في \" التوبيخ \" وابن\nلال في \" مكارم الأخلاق \" عن أبي بكر مرفوعا. وإنما رواه أحمد موقوفا كما\nذكرنا. ونقل المناوي عن العراقي أنه قال:\n\" وإسناده حسن \".\nكذا قال: وكأنه يعني غير إسناد ابن لال هذا. ثم قال المناوي:\n\" وقال الدارقطني في \" العلل \": الأصح وقفه. ورواه ابن عدي من عدة طرق، ثم\nعول على وقفه \".\nثم رأيت البيهقي أخرجه في \" الشعب \" (٢/٤٧/٢) عن أبي إسحاق إبراهيم بن بكر\nالمروزي: حدثنا يعلى بن عبيد عن إسماعيل بن أبي خالد به موقوفا.\nومن طريق محمد بن عبيد بن عتبة الكوفي أبي جعفر: حدثنا أسيد بن زيد: حدثنا\nجعفر الأحمر عن إسماعيل به مرفوعا.","vol":"5","page":414},{"text":"ومن طريق ابن عدي بسنده عن هارون بن حاتم: حدثنا ابن أبي غنية الكوفي عن\nإسماعيل به. وقال:\n\" قال أبو أحمد: لا أعلم رفعه عن إسماعيل بن أبي خالد غير ابن أبي غنية الكوفي\nوجعفر الأحمر \".\nوقال البيهقي عقب رواية جعفر الأحمر.\n\" هذا إسناد ضعيف، والصحيح أنه موقوف \".\nقلت: جعفر الأحمر؛ قال الحافظ في \" التقريب \":\n\" صدوق يتشيع \".\nلكن الراوي عند أسيد بن زيد ضعيف؛ أفرط ابن معين فكذبه، فهو علة هذه الطريق.\nوابن أبي غنية في الطريق الأخرى اسمه عبد الملك بن حميد، وهو ثقة من رجال\nالشيخين، فهي متابعة قوية للرواية الأولى المرفوعة من طريق يعلى بن عبيد،\nلولا أن الراوي عنه هارون بن حاتم؛ قال النسائي:\n\" ليس بثقة \". والله أعلم.\nوبالجملة، فلم يطمئن القلب لصحة الحديث مرفوعا مع اتفاق زهير بن معاوية\nوإبراهيم بن بكر المروزي على وقفه، وتابعهما علي بن عاصم عند البيهقي، فلا\nجرم اتفق الحفاظ على ترجيح الموقوف كما تقدم. وجزم بوقفه أبو عبيد القاسم بن\nسلام في \" كتاب الإيمان \" (ص ٨٥)، فالصحيح موقوف كما قال البيهقي.","vol":"5","page":415},{"text":"<span data-type=\"title\" id=toc-2403>٢٣٩٤ </span>- \" إن للشيطان كحلا ولعوقا، فإذا كحل الإنسان من كحله، ثقلت عيناه، وإذا\nلعقه من لعوقه ذرب لسانه بالشر \".\nضعيف\nرواه البزار (٣٠٣٥)، وأبو محمد المخلدي في \" الفوائد \" (ق ٢٦٣/٢):\nأخبرنا أبو حاتم مكي بن عبدان: حدثنا أحمد بن يوسف السلمي: حدثنا الحسن بن\nبشر البجلي: حدثنا الحكم بن عبد الملك عن قتادة عن الحسن عن سمرة مرفوعا.\nوقال الروياني في \" مسنده \" (٢٦/١٥٤/١): نا ابن إسحاق: نا الحسن بن بشر به.\nورواه أبو نعيم في \" أخبار أصبهان \" (٢/٢٠٤ - ٢٠٥) عن ابن بشر.\nوتابعه سعيد بن بشير عن قتادة به.\nأخرجه ابن عدي (١٧٧/١)، وقال:\n\" وهذا وإن كان قد رواه عن قتادة غير سعيد بن بشير، فإنه عزيز \".\nوقال الحافظ ابن حجر في \" بذل الماعون في فضل الطاعون \" (٣٤/١ - ٢) بعد أن\nعزاه للبزار:\n\" في سنده ضعف يسير، وله شاهد من حديث أنس \".\nقلت: حديث أنس إسناده ضعيف جدا كما تقدم بيانه برقم (١٥٠١) .\nوأما هذا، فضعيف، الحسن - وهو البصري - وقتادة كلاهما مدلس وقد عنعناه.\nوفي الطريق الأولى عنه الحكم بن عبد الملك - وهو القرشي - ضعيف.\nوالحسن بن بشر البجلي صدوق يخطىء.","vol":"5","page":416},{"text":"وفي الطريق الأخرى سعيد بن بشير، وهو ضعيف.\n<span data-type=\"title\" id=toc-2404>٢٣٩٥ </span>- \" إن الكذب يكتب كذبا؛ حتى تكتب الكذيبة كذيبة \".\nضعيف\nأخرجه أحمد (٦/٤٣٨)، وابن أبي الدنيا في \" الصمت \" (٢٥٦/٥٢٠)، والبيهقي\nفي \" الشعب \" (٢/٤٩/١) من طريق يونس بن يزيد الأيلي قال: حدثنا أبو شداد عن\nمجاهد عن أسماء بنت عميس قالت:\n\" كنت صاحبة عائشة التي هيأتها وأدخلتها على رسول الله ﷺ\nومعي نسوة قالت: فوالله ما وجدنا عنده قرى إلا قدحا من لبن، قالت فشرب منه،\nثم ناوله عائشة، فاستحيت الجارية، فقلنا: لا تردي يد رسول الله صلى الله\nعليه وسلم، خذي منه، فأخذته على حياء، فشربت منه، ثم قال: ناولي صواحبك،\nفقلنا: لا نشتهيه، فقال: لا تجمعن جوعا وكذبا، قالت: فقلت: يا رسول الله\n! إن قالت إحدانا لشيء تشتهيه: لا أشتهيه يعد ذلك كذبا؟ قال: \" فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير أبي شداد هذا فإنه مجهول الحال لم\nيوثقه أحد، وأورده ابن أبي حاتم (٤/٢/٣٨٩) من رواية ابن جريج ويونس هذا لا\nغير، وقال عن أبي زرعة: لا أعرف اسمه. ولم يذكر فيه جرحا ولا تعديلا،\nولم يذكره ابن حبان في \" الثقات \".\nوله طريق آخر، يرويه أبو الشيخ في \" طبقات الأصبهانيين \" (٣ - ٤/٢٩٦) عن\nأبي ليلى الكوفي عن إبراهيم بن منصور العجلي: حدثنا عطاء بن أبي رباح عن أسماء\nبنت عميس به مختصرا دون حديث الترجمة، ولا ذكرت (عائشة)، وإنما قالت: \"\nبعض نسائه \"، وهذا هو الأقرب؛ لأن أسماء بنت عميس كانت في الحبشة يوم زفاف\nعائشة كما قال العراقي في \" تخريج الإحياء \" (٣/١٤١)، وصوب أنها أسماء بنت\nيزيد كما في \" المسند \" وغيره من رواية شهر عنها. وهو","vol":"5","page":417},{"text":"مخرج في \" آداب الزفاف \" (ص ٩١ - ٩٢ / طبعة المكتبة الإسلامية)، وليس فيه حديث الترجمة أيضا،\nولذا تركته على ضعفه بخلاف سائره، فهو حسن لغيره، وسكت العراقي عن إسناد\nأبي الشيخ، وفيه من لم أعرفه.\n<span data-type=\"title\" id=toc-2405>٢٣٩٦ </span>- \" أبغض خليقة الله إليه يوم القيامة الكذابون، والمستكبرون، والذين يكنزون\nالبغضاء لإخوانهم في صدورهم، فإذا لقوهم تحلفوا لهم، والذين إذا دعوا\nإلى الله وإلى رسوله، كانوا بطأ، وإذا دعوا إلى الشيطان وأمره، كانوا\nسراعا \".\nضعيف\nرواه الخرائطي في \" مساوئ الأخلاق \" (١٤٠/٢٩٨)، وابن عساكر (٢/٢٤٣/٢) عن\nسيار بن حاتم العنزي عن جعفر بن برقان: نا إبراهيم بن عمروالصنعاني عن\nالوضين بن عطاء مرفوعا. وقال ابن عساكر:\n\" كان (جعفر) غير منسوب، ثم ألحق به \" ابن برقان \"، وهو وهم، لأن سيار بن\nحاتم يروي عن (جعفر بن سليمان الضبعي) الكثير، وقد رواه الخرائطي في \"\nاعتلال القلوب \"، وقال: \" جعفر بن سليمان \"، وإبراهيم هذا لا أعرفه،\nوإنما المعروف إبراهيم بن عمر بن كيسان الصنعاني من صنعاء اليمن، ولا أعرف\nلليماني رواية عن الوضين بن عطاء \".\nقلت: الذي في \" المساوئ \" (جعفر بن برقان)، ولعل هذا الاضطراب في نسبه (\nجعفر) إنما هو من (سيار بن حاتم العنزي) فإن له أوهاما كما قال الحافظ في \"\nالتقريب \". ثم إن ابن عمر وابن عمروكلاهما مستور كما في \" التقريب \"،\nوالوضين بن عطاء من أتباع التابعين، فالحديث معضل.\nوروى الشطر الأول من الحديث القاسم السرقسطي في \" غريب الحديث \" (٢/١٦٢/٢)\nبلفظ:","vol":"5","page":418},{"text":"\" أبغض خليقة الله إلى الله يوم القيامة السقارون، وهم الكذابون \".\nوسنده هكذا: نا موسى بن هارون قال: نا أبي قال: نا سيار قال: نا جعفر به.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" للخرائطي في \" مساوي الأخلاق \" عن\nالوضين بن عطاء. وهو مما فات على الحافظ العراقي تخريجه، فقال في \" المغني \"\n(٣/١٥٨):\n\" لم أقف له على أصل \"!\nوتبعه التاج السبكي في \" فصل قال: جمعت فيه جميع ما وقع في كتاب الإحياء من\nالأحاديث التي لم أجد بها إسنادا \"! انظر \" الطبقات الكبرى \" المجلد الرابع (\nص ١٤٥ - ١٨٢)، والحديث في صفحة (١٦٥) .\n<span data-type=\"title\" id=toc-2406>٢٣٩٧ </span>- \" إذا أويت إلى فراشك، فقل: الحمد لله الذي من علي وأفضل، الحمد لله رب\nالعاملين، رب كل شيء، وإله كل شيء، أعوذ بك من النار \".\nضعيف جدا\nأخرجه البزار (٣١١٢ - زوائده) من طريق يحيى بن كثير أبي النضر: حدثنا أبو\nمسعود الجريري عن عبد الله بن بريدة عن أبيه قال: قال رسول الله صلى الله\nعليه وسلم:\n\" كيف تقول يا أبا حمزة إذا أويت إلى فراشك؟ قال: أقول: كذا وكذا، أحسبه\nقال:...... \" فذكره.\nقلت: وهذا إسناد ضعيف، يحيى بن كثير؛ قال أبو حاتم:\n\" ضعيف الحديث، ذاهب الحديث جدا \".","vol":"5","page":419},{"text":"وقال النسائي:\n\" ليس بثقة \".\nوقال الساجي:\n\" ضعيف الحديث جدا، متروك الحديث، عن الثقات بأحاديث بواطيل \".\n<span data-type=\"title\" id=toc-2407>٢٣٩٨ </span>- \" إذا أويت إلى فراشك قل: باسمك الله وضعت جنبي، وطهر قلبي، وطيب كسبي،\nواغفر ذنبي \".\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٧٠٣) عن محمد بن خلف العصفراني:\nحدثنا بشير بن حبيب السعدي - وكان لا بأس به -: حدثنا حسين المعلم عن\nعبد الله بن بريدة عن عطاء عن ابن عباس ﵄:\n\" أن النبي ﷺ قال لعمه حمزة: ... \" فذكره.\nقلت: وهذا إسناد ضعيف، من دون المعلم لم أجد من ترجمهما.\nوالشطر الأول من الحديث قد صح من حديث أبي هريرة وبزيادة، فانظر \" الكلم\nالطيب \" (٣٧ - ٣٨/ بتخريجي)، و\" صحيح الجامع \" (٤٠٠) .","vol":"5","page":420},{"text":"<span data-type=\"title\" id=toc-2408>٢٣٩٩ </span>- \" من ابتاع مملوكا، فليحمد الله، وليكن أول ما يطعمه الحلو، فإنه أطيب\nلنفسه \".\nموضوع\nرواه ابن عدي (٦٥/٢) عن الحكم بن عبد الله: حدثني الزهري عن سعيد بن المسيب\nعن عائشة مرفوعا، وقال:\n\" الحكم أحاديثه كلها موضوعة، وما هو منها معروف المتن، فهو باطل، بهذا\nالإسناد، وما أمليت له عن القاسم بن محمد والزهري وغيرهم كلها مما لا\nيتابعه الثقات عليه، وضعفه بين على حديثه \".","vol":"5","page":420},{"text":"قلت: وهو الأيلي، وقد كذبه أبو حاتم وغيره.\nوقد مضى الحديث بإسناد خير من هذا عن معاذ بن جبل نحوه، ولكنه واه جدا،\nفراجعه رقم (٢٣٤٠) .\nوالحديث عده ابن الجوزي في \" الموضوعات \" وقال: الحكم كذاب. وأقره المناوي\n، وتعقبه السيوطي في \" اللآلي \" (٢/٢٣٩) بحديث معاذ المشار إليه!\n<span data-type=\"title\" id=toc-2409><span data-type=\"title\" id=toc-2410>٢٤٠٠ </span></span>- \" إذا تخوف أحدكم السلطان، فليقل: اللهم رب السماوات السبع ورب العرش العظيم\n، كن لي جارا من شر فلان، ومن شر الإنس والجن وأتباعهم أن يفرط علي أحد\nمنهم، عز جارك، وجل ثناؤك، ولا إله غيرك \".\nضعيف\nرواه الطبراني في \" المعجم الكبير \" (رقم ٩٧٩٥)، وعبد الغني المقدسي في\nكتابه \" السنن \" (ق ٢٣٤/٢) من طريق أبي الشيخ، كلاهما عن جنادة عن عبيد الله\nابن عمر عن عتبة بن عبد الله بن عتبة عن أبيه عن جده عن ابن مسعود مرفوعا\nبه.\nقال الحافظ ابن حجر في \" بذل الماعون \" (ق ٤٠/١):\n\" سنده حسن \".\nكذا قال، وجنادة - وهو ابن سلم العامري - أورده الذهبي في \" الميزان \"،\nوقال:\n\" ضعفه أبو زرعة، ووثقه ابن حبان، وقال أبو حاتم: ما أقربه أن يترك! ثم\nقال: عمد إلى أحاديث موسى بن عقبة، فحدث بها عن عبيد الله بن عمر \".","vol":"5","page":421},{"text":"واقتصر في \" المغني \" على قول أبي زرعة، ولذلك قال فيه الحافظ نفسه في \"\nالتقريب \":\n\" صدوق، له أغلاط \".\nوقال المنذري في \" الترغيب \" (٣/١٤٩):\n\" رواه الطبراني، ورجاله رجال الصحيح؛ إلا جنادة بن سلم، وقد وثق، ورواه\nالأصبهاني وغيره موقوفا على عبد الله؛ لم يرفعوه \".\nونحوه قول الهيثمي (١٠/١٣٧):\n\" رواه الطبراني، وفيه جنادة بن سلم، وثقه ابن حبان، وضعفه غيره، وبقية\nرجاله رجال الصحيح \".\nوأقول: عتبة جد عتبة بن عبد الله بن مسعود، ليس من رجال \" الصحيح \"، بل لم\nأر أحدا ذكره، والمعروف أن عبد الله بن عتبة إنما يروي عن عبد الله بن مسعود\nمباشرة. والله أعلم.\nوالموقوف الذي أشار إليه المنذري قد أخرجه ابن أبي شيبة في \" المصنف \" (٢/٤/٢\n)، وإسناده هكذا: حدثنا أبو معاوية ووكيع عن الأعمش عن ثمامة بن عقبة\nالمحلمي عن الحارث بن سويد قال: قال عبد الله: فذكره نحوه. إلا أن أبا\nمعاوية زاد فيه:\n\" قال الأعمش: فذكرته لإبراهيم، فحدث عن عبد الله بمثله، وزاد فيه: من شر\nالجن والإنس \".\nقلت: وهذا إسناد صحيح رجاله ثقات رجال الشيخين؛ غير ثمامة بن عقبة، وهو\nثقة. لكنه موقوف، إلا إنه يحتمل أن يكون في حكم المرفوع. والله أعلم.","vol":"5","page":422},{"text":"<span data-type=\"title\" id=toc-2411>٢٤٠١ </span>- \" إذا تزوج الرجل المرأة لدينها وجمالها كان فيه سداد من عوز \".\nضعيف\nرواه الديلمي (١/١/١٥٦) من طريق الطبراني عن النضر بن شميل: حدثنا الأموي:\nحدثنا هشيم عن مجالد عن الشعبي عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف.\nمجالد - وهو ابن سعيد - ليس بالقوي.\nوالأموي، لم أعرفه، وهم جماعة ينسبون هذه النسبة فمن هو منهم؟\nوالحديث عزاه السيوطي للشيرازي في \" الألقاب \" عن ابن عباس وعلي، وقال\nالمناوي:\n\" وفيه هشيم بن بشير؛ أورده الذهبي في \" الضعفاء \"، وقال: حجة حافظ يدلس،\nوهو في الزهري لين، وحكم ابن الجوزي بوضعه \".","vol":"5","page":423},{"text":"<span data-type=\"title\" id=toc-2412>٢٤٠٢ </span>- \" من أذل عنده مؤمن فلم ينصره وهو قادر على أن ينصره؛ أذله الله ﷿ على\nرؤوس الخلائق يوم القيامة \".\nضعيف\nرواه ابن السني في \" عمل اليوم والليلة \" (٤٢٢)، وكذا أحمد (٣/٤٨٧)،\nوابن الجوزي في \" جامع المسانيد \" (ق ٥/١) عن ابن لهيعة: حدثنا موسى بن\nجبير عن أبي أمامة بن سهل عن أبيه قال: قال رسول الله ﷺ.\nقلت: وابن لهيعة ضعيف، وتابعه عبد الله بن عباس الغساني: حدثني موسى بن\nجبير عن أبي أمامة قال: قال رسول الله ﷺ: فذكره.","vol":"5","page":423},{"text":"أخرجه البيهقي في \" الشعب \" (٢/٤٤٦/٢) .\nوعبد الله بن عباس الغساني؛ لم أعرفه.\nوموسى بن جبير؛ لم يوثقه غير ابن حبان، ومع ذلك فقد قال فيه:\n\" كان يخطىء ويخالف \"!\nوقال ابن القطان:\n\" لا يعرف حاله \".\n<span data-type=\"title\" id=toc-2413>٢٤٠٣ </span>- \" إذا أويت إلى فراشك، فقل: اللهم رب السموات وما أظلت، والأرضين وما\nأقلت، والشياطين وما أضلت، كن لي جارا من شر خلقك كلهم جميعا، أن يفرط علي\nأحد منهم أويبغي، عز جارك، وجل ثناؤك، ولا إله غيرك \".\nضعيف جدا\nرواه الترمذي في \" سننه \" (٣٥١٨)، وابن عدي (٦٧/٢) عن الحكم بن ظهير\nالفزاري عن علقمة بن مرثد عن سليمان بن بريدة عن أبيه قال:\nشكا خالد بن الوليد بن المغيرة إلى النبي ﷺ، فقال:\nيا رسول الله: ما أنام الليل من الأرق، فقال نبي الله: فذكره. وقال\nالترمذي:\n\" ليس إسناده بالقوي، والحكم قد ترك حديثه بعض أهل الحديث \". وقال ابن عدي:\n\" لا يحدث به عن علقمة إلا الحكم بن ظهير. وعامة أحاديثه غير محفوظة \".\nقلت: وهو متروك، واتهمه ابن معين كما في \" التقريب \".","vol":"5","page":424},{"text":"<span data-type=\"title\" id=toc-2414>٢٤٠٤ </span>- \" إن اطيب الكسب كسب التجار؛ الذين إذا حدثوا؛ لم يكذبوا، وإذا ائتمنوا؛\nلم يخونوا، وإذا وعدوا؛ لم يخلفوا، وإذا اشتروا؛ لم يذموا، وإذا باعوا\n؛ لم يطروا، وإذا كان عليهم؛ لم يمطلوا، وإذا كان لهم؛ لم يعسروا \".\nضعيف\nأخرجه ابن أبي حاتم في \" العلل \" (١/٣٨٥)، وابن عدي (ق ٤٧ - ٤٨)،\nوالبيهقي في \" الشعب \" (٢/٥٤/٢) عن هشام بن عبد الملك أبي التقى: حدثنا\nبقية: حدثني ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل قال: قال\nرسول الله ﷺ: فذكره. وقال ابن أبي حاتم:\n\" قال أبي: هذا حديث باطل، ولم يضبط أبو تقى عن بقية، وكان بقية لا يذكر\nالخبر في مثل هذا \".\nقلت: وأبو تقى هذا مختلف فيه، وقال الحافظ:\n\" صدوق ربما وهم \".\nومراد أبي حاتم بقوله: \" لا يذكر الخبر \": أن بقية كان لا يصرح بالتحديث عن\nثور، وإنما يرويه بالعنعنة، وهو مدلس، فرواه أبو التقى عنه بالتحديث،\nوهما منه وقلة ضبط.\nوتابعه جحدر عن بقية عن ثور بن يزيد عن محمد بن سعد عن خالد بن معدان به.\nأخرجه الديلمي (١/٢/٢٨٣) .\nوجحدر لقب، واسمه أحمد بن عبد الرحمن، قال ابن عدي:\n\" ضعيف يسرق الحديث \".","vol":"5","page":425},{"text":"<span data-type=\"title\" id=toc-2415>٢٤٠٥ </span>- \" التاجر الصدوق تحت ظل العرش يوم القيامة \".\nموضوع\nرواه الأصبهاني في \" الترغيب والترهيب \" (ص ٢٠٤ - مصورة الجامعة الإسلامية)\n، والديلمي (٢/١/٤٨) عن أبي جعفر محمد بن محمد بن حفص: حدثنا يحيى بن شبيب\n: حدثنا حميد الطويل عن أنس مرفوعا.\nقلت: وهذا إسناد موضوع. آفته يحيى بن شبيب، قال الحاكم وأبو سعيد النقاش\nوأبو نعيم:\n\" يروي عن الثوري وغيره أحاديث موضوعات \".\nوقال الخطيب:\n\" روى أحاديث باطلة \".\nوساق له الذهبي حديثا آخر من روايته عن سفيان عن حميد عن أنس. وقال:\n\" وهذا كذب، وفيما وضع على حميد الطويل بإسناده.. \".\nثم ساق له حديث استغفار الملائكة يوم الجمعة لأصحاب العمائم البيض! وقد مضى\nبرقم (٣٩٥) مع حديثين آخرين قبله!\nومحمد بن محمد بن حفص لم أعرفه الآن.\nوالحديث ذكره المنذري في \" الترغيب \" (٣/٢٨) مشيرا لضعفه، وقال:\n\" رواه الأصبهاني وغيره \".","vol":"5","page":426},{"text":"<span data-type=\"title\" id=toc-2416>٢٤٠٦ </span>- \" السر أفضل من العلانية، والعلانية أفضل ممن أراد الاقتداء \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٢٩٠)، ومن طريقه ابن الجوزي","vol":"5","page":426},{"text":"في \" العلل \" (٢/٣٣٨/١٣٧٧)، والديلمي (٢/١١٩/١) عن طريق ابن جرير الطبري، عن بقية عن\nعبد الملك بن مهران عن عثمان بن زائدة عن نافع عن ابن عمر مرفوعا. وقال:\n\" عثمان بن زائدة حديثه غير محفوظ، وعبد الملك بن مهران متروك \".\nقلت: وبقية مدلس، وقد عنعنه.\nوالحديث أورده السيوطي في \" الجامع الصغير \" من رواية الديلمي في \" مسند\nالفردوس \" فقط عن ابن عمر، وأعله المناوي ببعض هذه العلل، وبأن فيه محمد بن\nالحسين السلمي الصوفي كان يضع للصوفية الأحاديث \".\nقلت: لكنه ليس في طريق العقيلي هذه، فبرئت عهدته من هذا الحديث.\n<span data-type=\"title\" id=toc-2417>٢٤٠٧ </span>- \" السعادة كل السعادة طول العمر في طاعة الله ﷿ \".\nضعيف\nرواه القضاعي في \" مسند الشهاب \" (رقم ٣١٢) عن عبد الرحمن بن قريش: حدثنا\nإدريس بن موسى الهروي قال: حدثنا موسى بن ناصح قال: نا ليث بن سعد عن نافع عن\nابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف، إدريس بن موسى الهروي لم أجد له ترجمة.\nوعبد الرحمن بن قريش ترجمه الخطيب (١٠/٢٨٢)، وقال:\n\" في حديثه غرائب أفراد، ولم أسمع فيه إلا خيرا \".\nلكن قال الذهبي في \" الميزان \":\n\" اتهمه السليماني بوضع الحديث \".","vol":"5","page":427},{"text":"وأما موسى بن ناصح، فذكره ابن حبان في \" الثقات \" (٩/١٥٩)، وروى عنه جمع\nمن الثقات، فانظر \" التيسير \" و\" تاريخ بغداد \".\nوللحديث طريق أخرى من رواية ابن الهاد عن المطلب عن أبيه مرفوعا به.\nأخرجه الخطيب (٦/١٦ - ١٧) . وعزاه الحافظ العراقي في \" تخريج الإحياء \" (\n٤/٣١٥) لإبراهيم الحربي في \" كتاب ذكر الموت \" من هذا الوجه، وقال:\n\" ووالد المطلب بن عبد الله بن حنطب (الأصل: حوطب) مختلف في صحبته \".\nقلت: والمطلب نفسه صدوق، لكنه كثير التدليس كما في \" التقريب \".\n<span data-type=\"title\" id=toc-2418>٢٤٠٨ </span>- \" عثمان بن عفان وليي في الدنيا والآخرة \".\nموضوع\nرواه عبد الله بن أحمد في \" فضائل الصحابة \" (رقم ٨٢١ و٨٦٨)، وأبو يعلى في\n\" مسنده \" (٤/٤٤/٢٠٥١)، وعنه ابن حبان في \" المتروكين \" (١/٣٨٣)، ومن\nطريقه ابن الجوزي في \" الموضوعات \" (١/٣٣٤)، وابن عساكر (٨/٢٦١/١ - ٢\nو١١/٩٩/١) عن طلحة بن زيد عن عبيدة بن حسان عن محمد بن المنكدر عن جابر\nمرفوعا.\nومن هذا الوجه أخرجه الحاكم (٣/٩٧)، إلا أنه قال: \" عن عطاء الكيخاراني \"\nبدل: \" عن محمد بن المنكدر \"، وقال:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" قلت: بل ضعيف، فيه طلحة بن زيد - وهو واه - عن عبيدة بن حسان؛ شويخ مقل \".","vol":"5","page":428},{"text":"قلت: وهذا القول في عبيدة فيه تساهل كبير، وهاك ما ذكره في ترجمته من \"\nالميزان \":\n\" قال أبو حاتم: منكر الحديث. وقال ابن حبان: يروي الموضوعات عن الثقات،\nوقال الدارقطني: ضعيف \".\nوقال ابن الجوزي:\n\" موضوع، طلحة لا يحتج به، وعبيدة يروي الموضوعات عن الثقات \".\nوتعقبه السيوطي في \" اللآلي \" (١/٣١٧) بقوله:\n\" قلت: الحديث أخرجه أبو نعيم في \" فضائل الصحابة \"، والحاكم في \" المستدرك\n\"، وقال: صحيح. وتعقبه الذهبي ... \".\nثم ذكر ما نقلته عنه آنفا.\nوهذا التعقب من السيوطي لا طائل تحته، لما عرفت من حال عبيدة.\nوأيضا فإن طلحة بن زيد قد قال فيه ابن المديني:\n\" يضع الحديث \".\nفكان الصواب أن لا يورد السيوطي هذا الحديث في \" الجامع الصغير \" وفاء بشرطه\nالذي ذكره في \" المقدمة \".\n<span data-type=\"title\" id=toc-2419>٢٤٠٩ </span>- \" إن من الناس مفاتيح لذكر الله، إذا رؤوا ذكر الله \".\nضعيف جدا\nرواه الطبراني (رقم ١٠٤٧٦): حدثنا محمد بن عثمان بن أبي شيبة: نا عمي\nالقاسم: نا زيد بن الحباب: نا سفيان عن حبيب بن أبي ثابت عن أبي وائل عن\nعبد الله مرفوعا.","vol":"5","page":429},{"text":"قلت: وهذا إسناد ضعيف جدا. آفته من قبل القاسم هذا، وهو ابن محمد بن أبي\nشيبة العبسي أخوالحافظين أبي بكر وعثمان، وعنه أبو زرعة وأبو حاتم، ثم\nتركا حديثه. وقال الخليلي:\n\" ضعفوه، وتركوا حديثه \".\nوابن أخيه محمد بن عثمان؛ فيه كلام.\nوقال الهيثمي في \" المجمع \" (١٠/٧٨):\n\" رواه الطبراني، وفيه عمروبن القاسم، ولم أعرفه، وبقية رجاله رجال\nالصحيح \".\nكذا قال، وأقره المناوي في \" فيض القدير \"، ولم يتنبه لأمرين:\nالأول: أن عمروبن القاسم شخص لا وجود له، وإنما تحرف على الهيثمي قوله في\nالإسناد: \" عمي: القاسم \" إلى عمروبن القاسم \"!\nوالآخر: أن محمد بن أبي شيبة ليس من رجال الصحيح!\nواعلم أن الحديث قد صح بلفظ:\n\" إن من الناس مفاتيح للخير، مغاليق للشر.. \" الحديث. وهو مخرج في \" ظلال\nالجنة \" (١/١٢٧ - ١٢٩) . وثبت الشطر الثاني منه بلفظ:\n\" أولياء الله الذين إذا رؤوا ذكر الله \".\nوقد مضى برقم (١٦٤٦ و١٧٣٣) .","vol":"5","page":430},{"text":"<span data-type=\"title\" id=toc-2420>٢٤١٠ </span>- \" إذا طلب أحدكم من أخيه حاجة، فلا يبدأه بالمدحة فيقطع ظهره \".\nضعيف جدا\nرواه البيهقي في \" الشعب \" (٢/٥٧/٢)، والديلمي (١/١/٦٥ - ٦٦) معلقا عن\nابن لال عن محمد بن عيسى بن حيان المدائني: حدثنا الحسن بن قتيبة: حدثنا يونس\nابن أبي إسحاق عن أبي إسحاق عن عبد الرحمن بن يزيد عن ابن مسعود مرفوعا.\nسكت عليه الحافظ، ومحمد بن عيسى والحسن بن قتيبة متروكان.","vol":"5","page":431},{"text":"<span data-type=\"title\" id=toc-2421>٢٤١١ </span>- \" إذا لقيت الحاج، فسلم عليه وصافحه، ومره أن يستغفر لك قبل أن يدخل بيته،\nفإنه مغفور له \".\nموضوع\nرواه أحمد (٢/٦٩ و١٢٨)، وابن حبان في \" المجروحين \" (٢/٢٦٥)، وأبو\nالشيخ في \" التاريخ \" (ص ١٧٧) عن محمد بن الحارث عن ابن البيلماني عن أبيه عن\nابن عمر مرفوعا.\nقلت: وهذا إسناد موضوع، آفته ابن البيلماني، واسمه محمد بن عبد الرحمن بن\nالبيلماني؛ وهو متهم بوضع نسخة كما تقدم تحت الحديث (٥٤) .\nومحمد بن الحارث ضعيف.","vol":"5","page":431},{"text":"<span data-type=\"title\" id=toc-2422>٢٤١٢ </span>- \" أمرني جبريل أن لا أنام إلا على قراءة \" حم السجدة \"، و\" تبارك الذي\nبيده الملك \" \".\nضعيف\nرواه الديلمي (١/٢/٢١٥) عن عمر بن صالح: حدثنا مقاتل بن","vol":"5","page":431},{"text":"حيان عن مكحول عن\nعلي بن أبي طالب وأنس بن مالك قالا: قال رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف، مكحول لم يدرك عليا، ثم إنه مدلس، وقد عنعنه.\nوعمر بن صالح لم أعرفه، ويحتمل أنه محرف (صبح)، فقد ذكر المزي (عمر بن\nصبح) في الرواة عن مقاتل بن حيان، وكان يضع الحديث.\n<span data-type=\"title\" id=toc-2423>٢٤١٣ </span>- \" رحم الله أخي يحيى حين دعاه الصبيان إلى اللعب وهو صغير، فقال: أللعب\nخلقنا؟ ! فكيف بمن أدرك الحنث من مقاله \".\nموضوع\nابن عساكر (١١/٤٤/٢) عن إسحاق بن بشر: أنا ابن سمعان عن مكحول عن معاذ بن\nجبل مرفوعا.\nقلت: وهذا موضوع، آفته ابن سمعان، واسمه عبد الله بن زياد بن سليمان بن\nسمعان المخزومي؛ قال الحافظ:\n\" متروك، اتهمه بالكذب أبو داود وغيره \".\nأوإسحاق بن بشر، قال الذهبي:\n\" تركوه، وكذبه علي بن المديني، وقال الدارقطني: كذاب متروك \".","vol":"5","page":432},{"text":"<span data-type=\"title\" id=toc-2424>٢٤١٤ </span>- \" رحم الله امرأ (وفي رواية: رجلا) أصلح من لسانه \".\nموضوع\nرواه العقيلي في \" الضعفاء \" (٣٣٨)، وابن عدي في \" الكامل \" (٥/٢٥١)،\nوابن بشران في \" فوائد منتخبة من أحاديث أبي علي الصفار \" (ق","vol":"5","page":432},{"text":"٦٢/٢)، وعنه\nالخطيب في \" الجامع \" (٢/٢٤/١٠٦٦)، عن عيسى بن إبراهيم الهاشمي عن الحكم بن\nعبد الله الأيلي عن الزهري عن سالم عن أبيه:\nأن عمر ﵁ مر بقوم قد رموا رشقا، فقال: بئس ما رميتم، قال:\nإنا قوم متعلمين، قال: ذنبكم في لحنكم أشد من ذنبكم في رميكم! سمعت\nرسول الله ﷺ يقول: فذكره. وقال الذهبي في \" الميزان \"،\nوتبعه الحافظ في \" اللسان \":\n\" هذا ليس بصحيح، والحكم أيضا هالك \".\nيشير إلى أن عيسى بن إبراهيم هالك أيضا، وقد نقل عن البخاري والنسائي أنهما\nقالا فيه:\n\" منكر الحديث \". وعن أبي حاتم:\n\" متروك الحديث \". وقال في الحكم:\n\" كان يفتعل الحديث \".\nوقد خالفه نوح بن عباد عن الحكم بن عبد الله الأيلي به موقوفا على عمر.\nرواه الخطابي في \" غريب الحديث \" (١/٥/١)، ونوح هذا ترجمه ابن أبي حاتم (\n٤/١/٤٨٤)، ولم يذكر فيه جرحا ولا تعديلا.\nوقال أبو زرعة في \" تاريخه \" (٧٢/١):\n\" وسمعت أحمد بن حنبل يقول: الحكم بن عبد الله الأيلي أحاديثه موضوعة. قال\nأبو زرعة: والحكم هذا هو الذي يحدث عنه يحيى بن حمزة تلك الأحاديث المنكرات،\nوهو رجل متروك الحديث \".\nوللحديث طريق أخرى عند القضاعي في \" مسند الشهاب \" (٥٨٠)، وأبي بكر\nالأنباري في \" الوقف والابتداء \" (ق ٦/١) عن يحيى بن هاشم الغساني قال: نا\nإسماعيل بن أبي خالد عن مصعب بن سعد قال:","vol":"5","page":433},{"text":"\" مر عمر بن الخطاب ... \" الحديث.\nلكن يحيى هذا كذاب، وقال ابن عدي:\n\" كان يضع الحديث ويسرقه \".\nوله شاهد من رواية عمار بن الحسن: حدثنا إبراهيم بن هدبة عن أنس مرفوعا به.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١٥/١٨٩/١ و١٩/٧٩/١) .\nوابن هدبة كذاب أيضا.\n<span data-type=\"title\" id=toc-2425>٢٤١٥ </span>- \" إذا تأهل الرجل في بلد فليصل به صلاة المقيم \".\nضعيف\nرواه أحمد (١/٦٢)، والحميدي في \" المسند \" (٧/٢ - مخطوط، ٣٦ مطبوع):\nحدثنا أبو سعيد مولى بني هاشم قال: حدثنا عكرمة بن إبراهيم الباهلي: حدثنا\nعبد الله بن عبد الرحمن بن أبي ذباب عن أبيه عن عثمان بن عفان أنه صلى بأهل\nمنى أربعا، فأنكر الناس عليه ذلك، فقال: إني تأهلت بأهلي لما قدمت، وإني\nسمعت رسول الله ﷺ يقول: فذكره.\nومن هذا الوجه رواه عبد الغني المقدسي في \" سننه \" (٦٢/١)، والديلمي في \"\nمسنده \" (١/١/١٥٦) .\nقلت: هذا إسناد ضعيف؛ لجهالة ابن أبي ذباب، واسمه عبد الرحمن بن الحارث بن\nسعد بن أبي ذباب الدوسي المدني، أورده في \" التعجيل \" كما جاء في هذا الإسناد\n\" عبد الرحمن بن أبي ذباب \" من رواية ابنه عبد الله عنه. وقال:\n\" وكذا ذكره البخاري في \" تاريخه \"، وكذا ذكره ابن حبان في (الثقات) \".","vol":"5","page":434},{"text":"ولم يزد على ذلك شيئا! ولم أره في \" التاريخ الكبير \" للبخاري، ولا في \"\nالجرح والتعديل \"، ولكنه في ترجمة ابنه عبد الله، أعله بالانقطاع بين أبيه\nوعثمان، فقال (٢/٢/٩٤):\n\" وروى عن أبيه عن عثمان ﵁ مرسل \".\nوعكرمة بن إبراهيم الباهلي، قال الحسيني:\n\" ليس بالمشهور \".\nوقال أبو زرعة ابن الحافظ العراقي:\n\" لا أعرف حاله \".\nوتعقبه الحافظ في \" التعجيل \" بقوله:\n\" بل هو مشهور، وحاله معروفة \".\nثم أطال في ترجمته بما خلاصته أنه معروف بالضعف عند الأئمة، وأنه كان على\nقضاء الموصل، وأنه عكرمة بن إبراهيم الأزدي، وأنهم اتفقوا على أنه أزدي،\nفينظر فيمن نسبه باهليا.\nوناقشه في هذا الأخير العلامة أحمد شاكر، ولم يرتض أنه الأزدي، واختار أنه\nغيره بدليل أنه باهلي، وهو الأقرب عندي، وسواء كان هذا أوذاك، فهو إما\nمجهول، أومعروف بالضعف. والله أعلم.\n<span data-type=\"title\" id=toc-2426>٢٤١٦ </span>- \" أشراف أمتي حملة القرآن، وأصحاب الليل \".\nموضوع\nرواه الطبراني (رقم ١٢٦١٢)، والإسماعيلي في \" معجمه \" (١/٣١٩ - ٣٢٠)،\nوابن عدي (٣/٣٥٨ و٧/٥٧ - ٥٨)، والسهمي في \" تاريخ","vol":"5","page":435},{"text":"جرجان \" (١٧٧ و٤٥٠)\n، والبيهقي في \" الشعب \" (٢/٥٥٦/٢٧٠٣)، والخطيب في \" التاريخ \" (٤/١٢٤\nو٨/٨٠)، وابن عساكر (٢/٣٧٢/٢ و١٤/٣٧١/٢ ٩) عن سعد بن سعيد الجرجاني عن\nنهشل أبي عبد الله الراسبي عن الضحاك بن مزاحم عن ابن عباس مرفوعا.\nومن هذا الوجه رواه ابن عدي (١٧٤/٢)، وقال:\n\" سعد بن سعيد كان رجلا صالحا، حدث عن الثوري وغيره بما لا يتابع عليه، ولم\nيكن ذلك تعمدا منه، بل لغفلة كانت تدخل عليه، وهكذا الصالحون \".\nوفي \" الميزان \":\n\" قال البخاري: لا يصح حديثه - يعني هذا - وشيخه نهشل هالك \".\nوسيأتي لسعد هذا حديث آخر موضوع بلفظ:\n\" قال الله: أيها الشاب ... \" رقم (٦٥٨٨) .\nقلت: وتعصيب الجناية في هذا الحديث بنهشل أولى؛ فإنه كان كذابا كما قال أبو\nداود الطيالسي وابن راهو يه، وقال ابن حبان:\n\" يروي عن الثقات ما ليس من حديثهم، لا يحل كتب حديثه إلا على التعجب \".\nوقال الحاكم:\n\" روى عن الضحاك المعضلات \".\nوقال أبو سعيد النقاش:\n\" روى عن الضحاك الموضوعات \".","vol":"5","page":436},{"text":"قلت: وهذا الحديث من روايته عن الضحاك كما ترى. ومع ذلك فقد أورده السيوطي\nفي \" الجامع الصغير \" من رواية الطبراني والبيهقي في \" الشعب \"؛ على خلاف\nشرطه الذي ذكره في \" المقدمة \":\n\" وقد صنته عما تفرد به كذاب أووضاع \"!\nوخفي على شارحه المناوي أن فيه نهشلا هذا، فأعل الحديث تبعا للهيثمي\nبالجرجاني فقط!\nوقد روي الحديث بهذا السند نحوه مطولا بلفظ آخر وأكمل، وهو:\n\" ثلاثة لا يكترثون للحساب، ولا يفزعهم الصيحة، ولا يحزنهم الفزع الأكبر.\n١ - حامل القرآن المؤديه إلى الله بما فيه، يقدم على ربه سيدا شريفا حتى يوافق\nالمرسلين.\n٢ - ومؤذن أذن سبع سنين، لا يأخذ على أذانه طمعا.\n٣ - وعبد مملوك أدى حق الله، وحق مواليه من نفسه \".\n<span data-type=\"title\" id=toc-2427>٢٤١٧ </span>- \" ثلاثة لا يكترثون للحساب، ولا يفزعهم الصيحة، ولا يحزنهم الفزع الأكبر.\n١ - حامل القرآن المؤديه إلى الله بما فيه، يقدم على ربه سيدا شريفا حتى يوافق\nالمرسلين.\n٢ - ومؤذن أذن سبع سنين، لا يأخذ على أذانه طمعا.\n٣ - وعبد مملوك أدى حق الله، وحق مواليه من نفسه \".\nموضوع بهذا السياق\nأخرجه العقيلي في \" الضعفاء \" (١٥٤ - ١٥٥ - خط، ٢/١١٨ - ط)، والبيهقي في\n\" الإيمان \" (٢/٥٥٥/٢٧٠٢)، والسهمي في \" تاريخ جرجان \" (٤٩٤/١٠٠٠ - عالم\nالكتب) بإسناد الحديث الذي قبله، وقال العقيلي عقب هذا في ترجمة (سعد بن\nسعيد الجرجاني):\n\" لا يتابع عليه، ولا يعرف إلا به \".","vol":"5","page":437},{"text":"قلت: وإعلاله بشيخه (نهشل) أولى، لأنه كان كذابا كما ذكرت في الحديث الذي\nقبله.\nثم قال العقيلي:\n\" فأما \" من أذن سبع سنين \"، فقد روي بغير هذا الإسناد، فيه لين أيضا.\nوالعبد المملوك، ففيه رواية صالحة الإسناد \".\nقلت: يشير بهذا إلى حديث أبي هريرة مرفوعا:\n\" نعما لأحدهم أن يطيع الله ويؤدي حق سيده. يعني المملوك \".\nرواه الشيخان وغيرهما، وصححه الترمذي، وهو مخرج في \" التعليق الرغيب \" (٣/٥٩) .\nوأما جملة المؤذن، فهو يشير إلى حديث الترمذي وغيره بلفظ:\n\" من أذن سبع سنين محتسبا كتب الله له براءة من النار \".\nوضعفه الترمذي بقوله:\n\" غريب \".\nوقد مضى تخريجه برقم (٨٥٠) .\n(تنبيه): قول العقيلي هذا الذي فيه الإشارة إلى الحديثين، مما سقط من\nالنسخة المطبوعة، وأصلها مخطوطة الظاهرية كما ذكر ذلك محققها القلعجي، فلا\nأدري كيف ذلك؟\n<span data-type=\"title\" id=toc-2428>٢٤١٨ </span>- \" إذا تاب العبد من ذنوبه أنسى الله الحفظة ذنوبه وأنسى ذلك جوارحه ومقامه من الأرض حتى يلقى الله يوم القيامة، وليس عليه شاهد من الله بذنب \".","vol":"5","page":438},{"text":"ضعيف.\nرواه أبو بكر الكلاباذي في \" مفتاح المعاني \" (ق ٣٤٣/٢)، والأصبهاني في\n\" الترغيب \" (٢/٣٢٨/٧٥١)، وابن عساكر في \" التاريخ \" (٤/٦٤٧) عن أبي بكر\nمحمد بن خشنام البلخي: حدثنا أبو صالح العباس بن زياد: حدثنا سعدان - هو\nالحلبي - عن سعيد عن قتادة عن أنس مرفوعا.\nوعن بكر هذا رواه ابن عساكر في المجلس الثاني والثلاثين في \" التوبة \" من\n\" الأمالي \" (ق ٤/١ - ٢)، وسمى سعدان يعلى بن نصر. والله أعلم.\nورواه في \" التاريخ \" (٤/٣٢٥/٢) من طريق أخرى عن محمد بن خشنام هذا، وقال:\nسعدان بن سعيد بن أبي العوجاء الحلبي.\nوهذا إسناد ضعيف مظلم، فإن من دون سعيد - وهو ابن أبي عروبة - لم أعرف أحدا\nمنهم، ولذلك أشار المنذري في \" الترغيب \" (٤/٧٥) لضعفه، وقال:\n\" رواه الأصبهاني \". يعني في كتابه \" الترغيب والترهيب \".\nوعزاه السيوطي في \" الجامع \" لابن عساكر. وقيده المناوي بقوله: \" في تاريخه\n\"؛ قال: \" والحكيم في نوادره \".\nثم رأيت في \" الميزان \": \" سعدان بن يحيى الحلبي؛ قال الدارقطني: ليس بذاك \".\nفلعله هذا، اختلف الرواة في تسمية أبيه.\n<span data-type=\"title\" id=toc-2429>٢٤١٩ </span>- \" إذا تأنيت (وفي رواية: بينت) أصبت، أوكدت تصيب، وإذا استعجلت، أخطأت\n، أوكدت تخطىء \".\nضعيف جدا\nأخرجه البيهقي في \" السنن \" (١٠/١٠٤) عن سعيد بن","vol":"5","page":439},{"text":"سماك بن حرب عن أبيه عن\nعكرمة عن ابن عباس ﵄ قال: قال النبي ﷺ:\nفذكره.\nقلت: وهذا إسناد ضعيف جدا. قال أبو حاتم:\n\" سعيد بن سماك متروك الحديث \".\n<span data-type=\"title\" id=toc-2430>٢٤٢٠ </span>- \" إذا تثاءب أحدكم، فليضع يده على فيه، ولا يعوي؛ فإن الشيطان يضحك منه \".\nموضوع بهذا اللفظ\nأخرجه ابن ماجه (٩٦٨) عن عبد الله بن سعيد المقبري عن أبيه عن أبي هريرة\n: أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا موضوع، آفته عبد الله بن سعيد هذا، فإنه متهم بالكذب، وقد رواه\nجمع عن أبيه سعيد المقبري وغيره عن أبي هريرة دون قوله: \" ولا يعوي \". فهو\nمما تفرد به عبد الله المقبري، فهو موضوع، فروى ابن أبي ذئب عن سعيد المقبري\nعن أبيه عن أبي هريرة مرفوعا بلفظ:\n\" إن الله ﷿ يحب العطاس، ويكره التثاؤب، فمن عطس فحمد الله فحق على من\nسمعه أن يقول: يرحمك الله، وإذا تثاءب أحدكم، فليرده ما استطاع، ولا يقل\n: آه، آه، فإن أحدكم إذا فتح فاه، فإن الشيطان يضحك منه أوبه \".\nأخرجه أحمد (٢/٤٢٨) بإسناد صحيح على شرط الشيخين، والبخاري (٤/١٦٥) دون\nقوله \" ولا يقل: آه، آه \"، وكذلك أخرجه في \" بدء الخلق \" (٢/٣٣٣)\nباختصار.\nوأخرجه مسلم (٨/٢٢٦)، وابن حبان (٤/٤٤/٢٣٥٤)، وأحمد (٣/٣٧ و٩٣ و٩٦\n) وغيرهما من حديث أبي سعيد الخدري مرفوعا نحوحديث","vol":"5","page":440},{"text":"الترجمة، إلا أنه قال: \"\nفإن الشيطان يدخل مع التثاؤب \"، واللفظ لأحمد. وزاد هو ومسلم والترمذي (\n٣٧٠)، وابن حبان (٢٣٥٣)، وصححه الترمذي في \" الصلاة \".\n<span data-type=\"title\" id=toc-2431>٢٤٢١ </span>- \" إذا تخففت أمتي بالخفاف ذات المناقب؛ الرجال والنساء، وخصفوا نعالهم؛\nتخلى الله عنهم \".\nموضوع\nرواه الطبراني (٣/١٢٢/٢) عن عثمان بن عبد الله الشامي: نا سلمة بن سنان عن\nابن جريج عن عطاء عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، آفته عثمان هذا، قال ابن عدي:\n\" دار البلاد، يروي الموضوعات عن الثقات \".\nوقال الحاكم:\n\" حدث عن مالك والليث و... وغيرهم بأحاديث موضوعة، والحمل فيها عليه \".\nوشيخه سلمة بن سنان لم أعرفه.","vol":"5","page":441},{"text":"<span data-type=\"title\" id=toc-2432>٢٤٢٢ </span>- \" الوحدة خير من الجليس السوء، والجليس الصالح خير من الوحدة. وإملاء الخير\nخير من السكوت، والسكوت خير من إملاء الشر \".\nضعيف\nرواه الدولابي (٢/١٠٧)، والقضاعي (رقم ١٢٦٦)، والخرائطي في \" مكارم\nالأخلاق \" (١/٤٦٧/٤٧٥)، وعنه ابن عساكر في \" التاريخ \" (١٩","vol":"5","page":441},{"text":"/٢١/١) عن\nالهيثم بن جميل قال: نا شريك عن أبي المحجل عن معفس بن عمران بن حطان عن ابن\nالشنية قال:\nرأيت أبا ذر وحده قاعدا في المسجد محتبيا بكساء صوف، فقال: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف، يكفي أن فيه شريكا، وهو ابن عبد الله القاضي، وهو\nضعيف لسوء حفظه، قال الحافظ ابن حجر في \" التقريب \":\n\" صدوق، يخطىء كثيرا، تغير حفظه منذ ولي القضاء \".\nفلا أدري ما وجه قوله - أعني ابن حجر في \" الفتح \" (١١/٣٣١) -:\n\" سنده حسن، لكن المحفوظ أنه موقوف على أبي ذر \".\nفأنى له الحسن، وفيه من يخطىء كثيرا؟ ! كيف وشيخه أبو المحجل، لم أجد له\nترجمة، وذكر الدولابي عن ابن معين أن اسمه الرديني!\nومعفس بن عمران بن حطان أورده ابن أبي حاتم (٤/١/٤٣٣) من رواية اثنين آخرين\nعنه، ولم يذكر فيه جرحا ولا تعديلا. وذكره ابن حبان في \" الثقات \" (٧/٥٢٥) .\nوابن الشنية، لم أعرفه. وقد ذكر ابن أبي حاتم في شيوخ (معفس) عبد الله بن\nشيبة، فرجعت إلى قسم العبادلة من كتاب باب الثاء والسين والشين، فلم أر\nفيهم من يسمى عبد الله بن الثنية، أوابن الشنية سوى واحد يدعى عبد الله بن\nشيبة وهو أدني من هذه الطبقة، روى عنه أبو زرعة، والمترجم تابعي.\nوالحديث أخرجه الحاكم في \" المستدرك \" (٣/٣٤٣)، وعنه البيهقي في \" شعب\nالإيمان \" (٢/٧٢/١) من هذا الوجه، لكن وقع في إسناده تغيير،","vol":"5","page":442},{"text":"فقال: \" عن\nأبي المحجل عن صدقة بن أبي عمران بن حطان (وفي البيهقي: صدقة بن أبي عمران\nعن عمران بن حطان) قال: أتيت أبا ذر: ... الحديث.\nوسكت عليه الحاكم، وقال الذهبي:\n\" لم يصح، ولا صححه الحاكم \".\nوالموقوف الذي أشار إليه الحافظ أخرجه البيهقي قبيل هذا من طريق أبي عامر صالح\nابن رستم عن عبيد بن هلال عن الأحنف قال:\nجلست إلى أبي ذر وهو يسبح، فأقبل علي فقال: فذكره موقوفا نحوه.\nوصالح بن رستم هذا قال في \" التقريب \":\n\" صدوق كثير الخطأ \".\nورواه الخرائطي (٤٧٦) عن عباد بن عباد المهلبي: حدثنا يونس بن عبيد أن رجلا\nأتى أبا ذر.\nويونس بن عبيد ثقة إن كان هو ابن عبيد، فإنهم لم يذكروه في ترجمة المهلبي،\nوإنما ذكروا فيها يونس بن خباب، وهو صدوق يخطىء، ويروي عن التابعين، فإن\nكان هو فالرواية معضلة، وإن كان الأول فهي مرسلة. والله أعلم.\n<span data-type=\"title\" id=toc-2433>٢٤٢٣ </span>- \" ما ولد في أهل بيت غلام، إلا أصبح فيهم عز لم يكن \".\nمنكر\nرواه أبو الشيخ في \" التاريخ \" (٢٤٨)، وابن الأعرابي في \" معجمه \" (ق ٣٥/٢\n)، وأبو نعيم في \" أخبار أصبهان \" (٢/١١٥) عن هاشم بن صبيح عن أبي أنس\nالمكي عن ابن جريج عن عطاء عن ابن عمر مرفوعا.","vol":"5","page":443},{"text":"قلت: وهذا إسناد ضعيف، من دون ابن جريج مجهولان، قال البيهقي بعد أن خرجه:\n\" لم أكتبه إلا من حديث هاشم، وهو عند أهل العلم بالحديث منكر، وأبو أنس لا\nأدري من هو؟ \".\n<span data-type=\"title\" id=toc-2434>٢٤٢٤ </span>- \" الصمت حكم، وقليل فاعله \".\nضعيف\nرواه القضاعي (رقم ٢٤٠) عن زكريا بن يحيى المنقري: حدثنا الأصمعي قال: نا\nعلي بن مسعدة عن قتادة عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف، زكريا بن يحيى المنقري، ذكره ابن حبان في \" الثقات \"\n(٨/٢٥٥)، وكناه بأبي يعلى البصري، وكان من جلساء الأصمعي. ووقع في \"\nالميزان \": المقري \"، وأظنه محرفا، وقال: \" ضعفه ابن يونس \". ووقعت\nكنيته في \" اللسان \" (أبا يحيى)، وأظنه محرفا أيضا، وعلى الصواب ذكره\nالمزي في الرواة عن الأصمعي.\nوعلي بن مسعدة مختلف فيه، وفي \" التقريب \":\n\" صدوق له أوهام \".\nوتابعه عثمان بن سعيد الكاتب عن أنس به مرفوعا.\nأخرجه ابن عدي (٥/١٦٩)، وعنه البيهقي في \" الشعب \" ٠ ٢/٧٦/٢)، وقال:\n\" غلط في هذا عثمان بن سعيد، والصحيح رواية ثابت \".\nيعني ما أخرجه هو وابن حبان في \" روضة العقلاء \" (ص ٤٣) من طريقين","vol":"5","page":444},{"text":"عن حماد بن سلمة: حدثنا ثابت عن أنس: أن لقمان قال:\n\" إن الصمت من الحكم، وقليل فاعله \".\nوقال البيهقي:\n\" هذا هو الصحيح عن أنس؛ أن لقمان قال: ... \". وأقره العراقي في \" تخريج\nالإحياء \" (٣/١٠٨ - ١٠٩) .\nوكذلك أخرجه وكيع في \" الزهد \" (٧٩): حدثنا عمر بن سعد قال سمعت أنس بن\nمالك يقول: فذكره موقوفا عليه.\nوعمر بن سعد هذا لم أعرفه.\n(تنبيه): لقد وهم صاحب \" منهاج الصالحين \" في هذا الحديث وهما فاحشا، فعزاه\nلابن حبان مطلقا، فأوهم أنه رواه في \" صحيحه \" مرفوعا، وإنما هو عنده في \"\nالروضة \" من قول لقمان كما علمت، وكم له من مثل هذا الوهم؟ !\n<span data-type=\"title\" id=toc-2435>٢٤٢٥ </span>- \" إن الله ليعمر للقوم الديار، ويكثر لهم الأموال، وما نظر إليهم منذ خلقهم\nبغضا لهم، قيل: وكيف ذلك يا رسول الله؟ قال: بصلتهم أرحامهم \".\nضعيف\nرواه أبو محمد المخلدي في \" الفوائد \" (ق ٣٠٣/٢) عن عمران بن وهب (كذا)\nالرملي: حدثنا سليمان بن حيان عن داود بن أبي هند عن الشعبي عن ابن عباس\nمرفوعا.\nورواه الطبراني (رقم ١٢٥٥٦)، وعنه أبو نعيم في \" الحلية \" (٤/٣٣١)،\nوكذا الضياء في \" المختارة \" (٢٨٤/٢) عن جماعة من شيوخه قالوا: عن عمران بن\nهارون الرملي به.","vol":"5","page":445},{"text":"ومن هذا الوجه رواه أيضا تمام في \" الفوائد \" (٢٧٧/٢)، والواحدي في \"\nالوسيط \" (١/١٤٧ - ١٤٨)، والحاكم (٤/١٦١)، وقال:\n\" عمران الرملي من زهاد المسلمين وعبادهم، [فإن] كان حفظ الحديث، فإنه\nغريب صحيح \". وكذا قال الذهبي في \" تلخيصه \".\nوقال في ترجمة عمران بن هارون الرملي من \" الميزان \":\n\" صدقة أبو زرعة، ولينه ابن يونس \".\nقلت: ولا منافاة بين الأمرين، فهو صدوق في نفسه، لين في حفظه، وذلك معنى\nقول ابن حبان في \" ثقاته \":\n\" يخطىء ويخالف \".\nفمثله لا يحتج به عند التفرد.\nوقد قال أبو نعيم:\n\" إنه تفرد به \".\n<span data-type=\"title\" id=toc-2436>٢٤٢٦ </span>- \" ألا أدلكم على أشراف أهل الجنة؟ هم علماء أمتي؛ الكواكب زينة السماء،\nوالعلماءزينة أمتي \".\nمنكر\nأخرجه السهمي في \" تاريخ جرجان \" (١٧٢/٢١٥) من طريق يحيى بن سلام عن المثنى\nابن الصباح عن عمروبن شعيب عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد ضعيف، المثنى بن الصباح، قال الحافظ:\n\" ضعيف اختلط بأخرة، وكان عابدا \".","vol":"5","page":446},{"text":"ويحيى بن سلام، وهو البصري؛ قال الذهبي في \" المغني \":\n\" حدث بإفريقية عن ابن أبي عروبة ومالك، ضعفه الدارقطني \".\nوقد وثقه بعضهم، فانظر \" اللسان \".\n<span data-type=\"title\" id=toc-2437>٢٤٢٧ </span>- \" الناس رجلان: عالم ومتعلم، ولا خير فيما سواهما \".\nموضوع\nرواه الطبراني (١٠٤٦١)، وعنه أبو نعيم في \" الحلية \" (١/٣٧٦) عن سليمان\nابن داود الشاذكوني: نا الربيع بن بدر عن الأعمش عن أبي وائل عن عبد الله\nيرفعه.\nقلت: وهذا إسناد موضوع، آفته الشاذكوني، وهو كذاب.\nوالربيع بن بدر متروك.\nوأخرجه في \" الأوسط \" (٨/٢٨٣/٧٥٧١ - ط) من طريق نهشل عن الضحاك عن أبي\nالأحوص عن ابن مسعود.\nقلت: ونهشل بن سعيد كذاب أيضا. انظر \" مجمع الزوائد \" (١/١٢٢) .","vol":"5","page":447},{"text":"<span data-type=\"title\" id=toc-2438>٢٤٢٨ </span>- \" من قرض بيت شعر بعد العشاء الآخرة؛ لم يقبل له صلاة تلك الليلة \".\nمنكر\nأخرجه أحمد (٤/١٢٥)، والبزار (٢٠٩٤ - كشف)، والعقيلي في \"\nالضعفاء \" (ص ٣٢٤)، وعنه ابن الجوزي في \" الموضوعات \" (١/٢٦١)،\nوالبيهقي في \" الشعب \" (٢/٨٢/٢)، والطبراني في \" الكبير \" (٧/٣٣٥/٧١٣٣)\nمن طريق قزعة بن سويد الباهلي عن عاصم بن مخلد عن أبي الأشعث الصنعاني عن\nشداد بن أوس قال: قال رسول الله ﷺ: فذكره. وقال\nالعقيلي:","vol":"5","page":447},{"text":"\" لا يتابع عاصم بن مخلد عليه، ولا يعرف إلا به \".\nقلت: وهو مجهول وإن وثقه ابن حبان، انظر \" التيسير \".\nلكنه قد توبع، فقال البيهقي:\n\" وكذلك رواه عبد القدوس بن حبيب عن أبي الأشعث \".\nقلت: وصله البغوي في \" الجعديات \" (٢/١١٨٨/٣٥٨٥)، لكن هذا إسناد واه، قزعة\nهذا ضعيف كما في \" التقريب \".\nوعبد القدوس بن حبيب متروك، فلا تفيد متابعته.\nقلت: وقد روي مرفوعا من طريق آخر عن الصنعاني عن ابن عمرو. ففي \" علل ابن\nأبي حاتم \" (٢/٢٦٣):\n\" سألت أبي، وذكر حديثا رواه موسى بن أيوب عن الوليد بن مسلم عن الوليد بن\nسليمان عن أبي الأشعث الصنعاني عن عبد الله بن عمرويرفعه قال: من قرض ... (\nالحديث) . قال أبي: هذا خطأ. الناس يروون هذا الحديث لا يرفعونه، يقولون:\nعن عبد الله بن عمروفقط. قلت: الغلط ممن هو؟ قال: من موسى، لا أدري من\nأين جاء بهذا مرفوعا \"! !\nقلت: موسى بن أيوب هذا هو الأنطاكي، روى عنه أبو زرعة وغيره، وهو ثقة،\nوكذلك من فوقه، فيحتمل أن تكون العلة في عنعنة الوليد بن مسلم فإنه كان يدلس\nتدليس التسوية.\nقلت: وبالجملة فالحديث بهذه الطرق عن (أبي الأشعث) مما لا يساعد على الحكم\nعلى الحديث بالوضع كما فعل ابن الجوزي في \" موضوعاته \" (١/٢٦١) متشبثا بجهالة\n(عاصم)، والضعف الذي في (قزعة)، ولذلك تعقبه الحافظ في \" القول المسدد\n\" (٢ - حديث)، فقال:","vol":"5","page":448},{"text":"\" ليس في شيء من هذا ما يقضي على الحديث بالوضع، إلا أن يكون استنكر عدم\nالقبول من أجل فعل المباح؛ لأن قرض الشعر مباح، فكيف يعاقب فاعله بأن لا تقبل\nله صلاة؟ ! فلوعلل بهذا لكان أليق به من تعليله بـ (عاصم) و(قزعة) \".\nثم أفاض في الكلام عليهما، وفي بعضه نظر، يضيق المجال لبيانه، وفيما ذكرنا\nخير وكفاية.\n<span data-type=\"title\" id=toc-2439>٢٤٢٩ </span>- \" إن الله قال: أنا خلقت الخير والشر، فطوبى لمن قدرت على يده الخير، وويل\nلمن قدرت على يده الشر \".\nضعيف جدا\nرواه الطبراني (١٢/١٧٣/١٢٧٩٧) عن أحمد بن سلم العميري: نا مالك بن يحيى بن\nعمروالنكري عن أبيه عن جده عمروبن مالك عن أبي الجوزاء عن ابن عباس\nمرفوعا.\nقلت: وهذا إسناد ضعيف جدا مسلسل بالضعفاء:\nأولا: عمروبن مالك، قال الحافظ:\n\" صدوق له أوهام \".\nثانيا: يحيى بن عمروبن مالك. قال الحافظ:\n\" ضعيف، ويقال: إن حماد بن زيد كذبه \".\nوجزم بهذا الذهبي في \" الضعفاء \"، فقال:\n\" كان حماد بن زيد يكذبه \".\nثالثا: مالك بن يحيى بن عمرو، ضعيف، قال البخاري:\n\" فيه نظر \".","vol":"5","page":449},{"text":"وقال ابن حبان:\n\" منكر الحديث جدا، لا يجوز الاحتجاج به إذا انفرد عن الثقات بما لا أصل له \".\nقلت: وألان القول فيه الهيثمي، فقال في \" المجمع \" (٨/١٩٢)، بعد أن ذكر\nعزاه للطبراني:\n\" وهو ضعيف \".\nرابعا: أحمد بن سلم العميري؛ لم أجد له ترجمة. ويحتمل أنه (أحمد بن سالم\nالسقا الحلبي، فإنه من هذه الطبقة. انظر \" ثقات ابن حبان \" (٨/٤٢)،\nو\" الجرح والتعديل \" (١/١/٥٤) .\n<span data-type=\"title\" id=toc-2440>٢٤٣٠ </span>- \" الغناء ينبت النفاق في القلب \".\nضعيف\nرواه أبو داود (رقم ٤٩٢٧)، وابن أبي الدنيا في \" ذم الملاهي \" (٥/١) عن\nسلام بن مسكين عن شيخ شهد أبا وائل في وليمة، فجعلوا يلعبون، يتلعبون، يغنون\n، فحل أبو وائل حبوته، وقال: سمعت عبد الله يقول: سمعت رسول الله\nﷺ يقول: فذكره.\nقلت: وهذا سند ضعيف رجاله كلهم ثقات؛ غير شيخ (سلام) الذي لم يسم، فهو\nمجهول.\nوقد رواه ابن أبي الدنيا (٤/٢)، والبيهقي في \" الشعب \" (٢/٨٣/١ - ٢)\nبإسناد صحيح عن إبراهيم عن عبد الله موقوفا عليه. وهذا أصح. وقال البيهقي:\n\" وقد روي هذا مسندا بإسناد غير قوي \".","vol":"5","page":450},{"text":"ثم ساقه البيهقي من طريق عبد الله بن عبد العزيز بن أبي رواد: حدثنا إبراهيم\nابن طهمان عن أبي الزبير عن جابر بن عبد الله قال: قال رسول الله صلى الله\nعليه وسلم: فذكره.\nقلت: وهذا إسناد ضعيف، عبد الله هذا قال أبو حاتم وغيره:\n\" أحاديثه منكرة \". وقال ابن الجنيد:\n\" لا يساوي فلسا \".\nثم رأيت ابن القيم قال في \" إغاثة اللهفان \" (١/٢٤٨):\n\" هو صحيح عن ابن مسعود من قوله، وقد روي عنه مرفوعا \".\nقلت: وقد تكلمت على الحديث في عدة مواضع من كتابي \" تحريم آلات الطرب \"\n- وهو تحت الطبع - مؤكدا ضعفه مرفوعا، وصححته موقوفا، مع التخريج، فأغنى\nعن الإطالة هنا بأكثر مما ذكرنا.\n<span data-type=\"title\" id=toc-2441>٢٤٣١ </span>- \" من انتسب إلى تسعة آباء كفار يريد بهم عزا وكرامة، فهو عاشرهم في النار \".\nضعيف\nرواه أحمد (٤/١٣٤)، وأبو يعلى (١٤٣٩)، وأبو نعيم في \" أخبار أصبهان \" (\n١/٣٢٥ و٢/٣٦٣)، والبيهقي في \" الشعب \" (٢/٨٨/١)، وابن عساكر (٨/٦٥/١)\nعن أبي بكر بن عياش عن حميد الكندي عن عبادة بن نسي عن أبي ريحانة مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير حميد الكندي؛ قال ابن أبي حاتم (\n١/٢/٢٣٢):\n\" شامي روى عن عبادة بن نسي. روى عنه أبو بكر بن عياش \".","vol":"5","page":451},{"text":"ولم يذكر فيه جرحا ولا تعديلا.\nوفي طبقته حميد بن مهران الخياط الكندي، وهو ثقة بصري.\n<span data-type=\"title\" id=toc-2442>٢٤٣٢ </span>- \" إن الفتنة تجيء فتنسف العباد نسفا، فينجوالعالم منها بعلمه \".\nضعيف\nرواه أبو نعيم في \" الحلية \" (٨/٤١)، والقضاعي (رقم ١٠٥٦)، وابن عساكر\n(٢/١٨٦/٢)، وابن النجار (١٠/١٦٧/١) عن عطية بن بقية بن الوليد قال: نا\nأبي: حدثني إبراهيم بن أدهم قال: نا أبو إسحاق الهمداني عن عمارة بن غزية\nالأنصاري عن أبي هريرة مرفوعا. وقال أبو نعيم:\n\" غريب من حديث أبي إسحاق الهمداني وإبراهيم بن أدهم، لم نكتبه إلا من حديث\nعطية عن أبيه بقية \".\nقلت: وعطية هذا غير مشهور بالثقة أورده ابن حبان فقط في \" الثقات \"، وقال:\n\" يخطىء ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة \".","vol":"5","page":452},{"text":"<span data-type=\"title\" id=toc-2443>٢٤٣٣ </span>- \" إن الصداع والمليلة لا تزال بالمؤمن - وإن ذنبه مثل أحد - فما تدعه وعليه\nمن ذلك مثقال حبة من خردل \".\nضعيف\nرواه أحمد (٥/١٩٨)، وابن أبي الدنيا في \" الكفارات \" (٦٩/٢ و٨٥/٢)،\nوابن عساكر (٣/٩١/١) عن ابن لهيعة: حدثني يزيد بن أبي حبيب عن معاذ بن سهل\nابن أنس الجهني عن أبيه عن جده عن أبي الدرداء","vol":"5","page":452},{"text":"مرفوعا. وقال ابن عساكر:\n(سهل بن معاذ) على القلب. واستصوبه الحافظ في \" التعجيل \"، ومعاذ هذا لا\nيعرف.\nثم رواه أحمد (٥/١٩٩)، والطبراني في \" الأوسط \" (٤/٩٩/٣١٤٣ - ط) عن ابن\nلهيعة: حدثنا زبان عن سهل بن معاذ عن أبيه عن أبي الدرداء.\nثم رواه هو (١/٣٧٠/٦٣٥)، وابن عساكر - والزيادة له - من طريق إبراهيم بن\nهشام بن يحيى بن يحيى الغساني: حدثنا سعيد بن عبد العزيز [عن يزيد بن أبي\nحبيب] عن معاذ بن سهل بن أنس عن أبيه عن جده عن أبي الدرداء.\nقلت: وابن لهيعة وزبان ضعيفان. وإبراهيم بن هشام كذبه أبو زرعة وأبو حاتم.\nوخالفهم الليث بن سعد، فقال: حدثنا يزيد بن أبي حبيب وغيره قالا: قال\nرسول الله ﷺ: فذكره نحوه.\nأخرجه ابن أبي الدنيا.\nقلت: فرجع الحديث إلى أنه من مرسل يزيد بن أبي حبيب وغيره، فإن رجاله كلهم\nثقات.\nولا يقويه ما رواه أبو يعلى في \" مسنده \" (١١/٦١٥٠)، وعنه ابن عدي (ق\n٢٠٤/٢): حدثنا سويد بن سعيد: نا ضمام عن موسى بن وردان عن أبي هريرة به نحوه.\nأقول: لا يقويه؛ لأن سويد بن سعيد كان عمر، وعمي، فربما لقن مما ليس من\nحديثه، وإن كان صادقا في نفسه، ولذلك ضعفه البخاري وغيره جدا.\nفقال البخاري:","vol":"5","page":453},{"text":"\" فيه نظر، عمي فتلقن ما ليس من حديثه \".\nقلت: فأخشى أن يكون هذا الحديث مما تلقنه. لا سيما وقد كذبه ابن معين.\nوقال أحمد:\n\" متروك الحديث \".\nومن ذلك تعلم تساهل الحافظ المنذري (٤/١٥٣)، ثم الهيثمي (٢/٣٠١) في\nقولهما:\n\" رواه أبو يعلى، ورجاله ثقات \"! !\n<span data-type=\"title\" id=toc-2444>٢٤٣٤ </span>- \" إن لقيتم عاشرا، فاقتلوه \".\nضعيف\nرواه أحمد (٤/٢٣٤)، والحربي في \" غريب الحديث \" (٥/٣٢/١)، والبخاري في\n\" التاريخ \" (٤/١/٣٠٢)، والروياني في \" مسنده \" (ق ٢٥١/١) عن ابن لهيعة\nعن يزيد بن أبي حبيب عن عبد الرحمن بن حسان عن مخيس بن ظبيان [عن رجل من بني\nجذام] عن مالك بن عتاهية مرفوعا.\nقلت: وهذا إسناد ضعيف.\nالجذامي لم يسم فهو مجهول، ومثله في الجهالة الراوي عنه مخيس بن ظبيان،\nوكذا عبد الرحمن بن حسان، وقد سقط من \" التاريخ \"، أوأن الرواية هكذا وقعت\nفيه، وقد وقع في إسناد الحديث اضطراب بينه الحافظ في ترجمة (مالك بن\nالعتاهية) من الإصابة، فلعل منه هذا السقوط، وعلى كل حال فمدار ذلك كله على\nابن لهيعة، وهو مشهور بالضعف.","vol":"5","page":454},{"text":"<span data-type=\"title\" id=toc-2445>٢٤٣٥ </span>- \" خمس هن قواصم الظهر: عقوق الوالدين، والمرأة يأتمنها زوجها تخونه،\nوالإمام يطيعه الناس ويعصي الله ﷿، ورجل وعد عن نفسه خيرا فأخلف،\nواعتراض المرء في أنساب الناس \".\nضعيف\nأخرجه البيهقي في \" شعب الإيمان \" (٢/٦٠/١) عن محمد بن جعفر الأنباري: حدثنا\nمحمد بن أحمد بن أبي العوام الرياحي: حدثنا أبي: حدثنا الحارث بن النعمان:\nحدثنا أبو زرعة الحجري عن سعيد بن أبي أيوب عن ابن عجلان عن سعيد بن المسيب عن\nأبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، أبو زرعة الحجري اسمه وهب الله بن راشد المصري؛ قال\nالذهبي في \" الميزان \":\n\" غمزه سعيد بن أبي مريم وغيره، قال أبو حاتم: محله الصدق. وفضل ابن وارة\nعليه عنبسه بن خالد \".\nوفي \" اللسان \" أنه توفي سنة (٢١١) .\nوالحارث بن النعمان هو أبو النضر البزاز، ويقال الأكفاني؛ ترجمه الخطيب (٨/٢٠٧ - ٢٠٨)، وذكر أنه روى عن جماعة منهم سميه الحارث بن النعمان بن أخت\nسعيد بن جبير. وعنه جمع، منهم أبو العوام أحمد بن يزيد الرياحي، ولم يذكر\nفيه جرحا ولا تعديلا، وقال الذهبي:\n\" صدوق \".\nوأحمد بن يزيد؛ وثقه الخطيب (٥/٢٢٧)، وترجم لابنه محمد ترجمة جيدة (١/٣٧٢)، ونقل عن عبد الله بن أحمد والدارقطني أنه: صدوق.","vol":"5","page":455},{"text":"ومحمد بن جعفر الأنباري أورده الخطيب (٢/١٣٤)، ولم يذكر فيه جرحا ولا\nتوثيقا.\n(تنبيه): ذهل المناوي عن الفرق بين الحارثين، فتوهم أنه المتقدم منهما طبقة\n، فأعل الحديث به، فقال:\n\" وفيه الحارث بن النعمان؛ أورده الذهبي في \" الضعفاء \"، وقال أبو حاتم:\nغير قوي \".\nقلت: وهذا إنما هو ابن أخت سعيد بن جبير، وهو تابعي صغير. فأنى لهذا أن\nيروي عن أبي زرعة الحجري الذي توفي سنة (٢١١) كما تقدم؟ !\nورواه محمد بن يونس: نا عبد الله بن يزيد المقرىء: نا سعيد بن أبي أيوب:\nأخبرني عمر بن عبد الله عن أبي ذر ﵁ مرفوعا.\nأخرجه الأصبهاني في \" الترغيب \" (ق ٦١/١ - ٢) .\nومحمد بن يونس - هو الكديمي - متهم بالكذب.\n<span data-type=\"title\" id=toc-2446>٢٤٣٦ </span>- \" إن الله تعالى يقول يوم القيامة: أمرتكم، فضيعتم ما عهدت إليكم فيه،\nورفعتم أنسابكم، فاليوم أرفع نسبي، وأضع أنسابكم، أين المتقون؟ إن أكرمكم\nعند الله أتقاكم \".\nضعيف جدا\nرواه الحاكم (٢/٤٦٣)، وعنه البيهقي في \" الشعب \" (٢/٨٩/١)، والواحدي في\n\" تفسيره \" (٤/٨٢/٢) عن محمد بن الحسن المخزومي: حدثتني أم سلمة بنت العلاء\nابن عبد الرحمن عن أبيها عن جدها عن أبي هريرة مرفوعا. وقال الحاكم:","vol":"5","page":456},{"text":"\" حديث عال غريب الإسناد والمتن \".\nوتعقبه الذهبي بقوله:\n\" قلت: المخزومي ابن زبالة ساقط \".\nقلت: وأم سلمة هذه لم أجد من ذكرها.\nثم ساق له الحاكم شاهدا من طريق طلحة بن عمروعن عطاء بن أبي رباح عن أبي هريرة\nبه نحوه موقوفا، وقال البيهقي:\n\" هذا هو المحفوظ بهذا الإسناد، موقوف \".\nقلت: ومع وقفه فلا يصلح للشهادة؛ لأن طلحة بن عمرومتروك شديد الضعف.\n<span data-type=\"title\" id=toc-2447>٢٤٣٧ </span>- \" إن أول ما يرفع من الناس الأمانة، وآخر ما يبقى الصلاة، ورب مصل لا خير\nفيه \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/١٠٦/٢) عن حكيم بن نافع: حدثنا يحيى بن سعيد\nعن سعيد بن المسيب عن عمر بن الخطاب قال: قال رسول الله صلى الله عليه\nوسلم: فذكره، وقال:\n\" تفرد حكيم بن نافع بإسناده هذا، وقد روي من وجه آخر عن ثابت عن أنس مرفوعا \".\nقلت: حكيم هذا ضعيف الحديث كما قال أبو حاتم.\nوأخرجه ابن عساكر (١٧/٣٦١/١) عن أبي حازم عامر بن يحيى الغوثي: نا واصل بن\nعبد الله السلامي عمن حدثه به مرفوعا، وفيه زيادة.\nقلت: وهذا إسناد مظلم، لم أعرف أحدا منهم.","vol":"5","page":457},{"text":"<span data-type=\"title\" id=toc-2448>٢٤٣٨ </span>- \" إذا تسارعتم إلى الخير، فامشوا حفاة، فإن المحتفي يضاعف أجره على المنتعل \".\nموضوع\nأخرجه الطبراني في \" الأوسط \" (٥/١٠٤/٤١٩٥)، وعنه الخطيب في \" تاريخ بغداد\n\" (١١/٣٧٨) من طريق سليمان بن عيسى السجزي: حدثنا سفيان الثوري عن ليث عن\nطاووس عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع، آفته السجزي، قال الذهبي:\n\" هالك، قال الجوزجاني: كذاب مصرح، وقال أبو حاتم: كذاب. وقال ابن عدي:\nيضع الحديث \".\nوأورده ابن الجوزي في \" الموضوعات \" (١/٢١٧) من طريق الخطيب، وقال:\n\" موضوع، سليمان كذاب يضع \".\nوأقره السيوطي في \" اللآلي \" (١/١٩٤)، ومع ذلك سود به \" الجامع الصغير \".","vol":"5","page":458},{"text":"<span data-type=\"title\" id=toc-2449>٢٤٣٩ </span>- \" إذا تصدقت بصدقة، فأمضها \".\nضعيف\nأخرجه أحمد (٢/١٧٣) عن رشدين: حدثني عمروبن الحارث أن توبة بن نمر حدثه أن\nأبا [عفير] عريف بن سريع حدثه:\n\" أن رجلا سأل ابن عمروبن العاص، فقال: يتيم كان في حجري،","vol":"5","page":458},{"text":"تصدقت عليه\nبجارية، ثم مات، وأنا وارثه؟ فقال له عبد الله بن عمر: سأخبرك بما\nسمعت رسول الله ﷺ:\nحمل عمر بن الخطاب على فرس في سبيل الله، ثم وجد صاحبه قد أوقفه يبيعه، فأراد\nأن يشتريه، فسأل رسول الله ﷺ فنهاه عنه، وقال: ... الحديث.\nقلت: وهذا إسناد ضعيف، عريف بن سريع أبو عفير، لم يوثقه غير ابن حبان،\nولم يروعنه غير توبة بن نمير، فهو علة الحديث، وليست هي (رشدين) كما\nادعى الهيثمي (٤/١٦٦)، فإنه قد تابعه ابن وهب: أخبرني عمروبه.\nأخرجه البخاري في \" التاريخ الكبير \" (١/٢/١٥٦) .\n<span data-type=\"title\" id=toc-2450>٢٤٤٠ </span>- \" من كان يؤمن بالله واليوم الآخر، فلا يلبس خفيه حتى ينفضهما \".\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٨/١٦١/٧٦٢٠): حدثنا يحيى بن\nعبد الباقي الأذني قال: حدثنا محمد بن عوف الحمصي قال: حدثنا سعيد بن روح قال\n: حدثنا إسماعيل بن عياش عن شرحبيل بن مسلم عن أبي أمامة قال:\n\" دعا رسول الله ﷺ بخفيه يلبسهما، فلبس أحدهما، ثم جاء غراب\n، فاحتمل الآخر، فرمى به، فخرجت منه حية، فقال رسول الله ﷺ\n: \" فذكره.\nقلت: وهذا إسناد ضعيف، شرحبيل بن مسلم، قال الحافظ:\n\" صدوق، فيه لين \".\nوسعيد بن روح؛ لم أجد له ترجمة، ولعل الحافظ العراقي أشار إليه بقوله في \"\nتخريج الإحياء \" (٢/٢٥٩):","vol":"5","page":459},{"text":"\" رواه الطبراني، وفيه من لا يعرف \".\nلكنه لم يتفرد به، فقد أورد الحديث الهيثمي في \" المجمع \" (٥/١٤٠)، وقال:\n\" رواه الطبراني، وفيه هاشم بن عمرو، ولم أعرفه، إلا أن ابن حبان ذكر في \"\nالثقات \": هاشم بن عمروفي طبقته، والظاهر أنه هو، إلا أنه لم يذكر روايته\nعن إسماعيل بن عياش، وشيخ إسماعيل في هذا الحديث شامي، فرواته ثقات، وهو\nصحيح إن شاء الله \".\nكذا قال: وقد عرفت ما في شيخ إسماعيل من اللين الذي يمنع من الحكم على الحديث\nبالحسن. فضلا عن الصحة.\nثم بدا لي أنه ليس في إسناد الطبراني (هاشم بن عمرو)، وإنما هو عنده في\nحديث آخر قبيل هذا (٧٦١٩)، فالظاهر أنه انتقل بصره إليه عند الكتابة!\n<span data-type=\"title\" id=toc-2451>٢٤٤١ </span>- \" ما أتقاه ما أتقاه ما أتقاه! راعي غنم على رأس جبل، يقيم فيها الصلاة \".\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" (٨/١٩٧/٧٧٠٧) عن عفير بن معدان عن سليم بن عامر\nعن أبي أمامة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، من أجل عفير هذا، فإنه ضعيف جدا كما تقدم تحت\nالحديث (٢٩٣) عن الهيثمي، ونقل المناوي عنه في تخريجه لهذا الحديث أنه قال:\n\" وهو مجمع على ضعفه \". قال المناوي: \" ومنه يعرف ما في رمز المصنف لحسنه \".","vol":"5","page":460},{"text":"<span data-type=\"title\" id=toc-2452>٢٤٤٢ </span>- \" إن لكل أمة سياحة، وإن سياحة أمتي الجهاد في سبيل الله ﷿، وإن لكل\nأمه رهبانية، ورهبانية أمتي الرباط في نحور العدو\".\nضعيف جدا\nأخرجه الطبراني برقم (٧٧٠٨) بإسناد الذي قبله.\nلكن جملة \" إن سياحة أمتي الجهاد في سبيل الله \" (قد جاءت من حديث أبي أمامة\n﵁، وهي مخرجة في \" المشكاة \" (٧٢٤)، و\" صحيح أبي داود \" (\n١٢٤٧)، والجملة الأخرى رويت في أحاديث بلفظ \" الجهاد \"، وهو مخرج في \"\nالصحيحة \" (٥٥٥) .","vol":"5","page":461},{"text":"<span data-type=\"title\" id=toc-2453>٢٤٤٣ </span>- \" عليكم بالتواضع، فإن التواضع في القلب، ولا يؤذين مسلم مسلما، فلرب\nمتضاعف في أطمار، لوأقسم على الله ﷿ لأبره \".\nموضوع\nأخرجه الطبراني في \" المعجم الكبير \" (رقم ٧٧٦٨) من طريق محمد بن سعيد عن\nعروة بن رويم عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا موضوع، آفته محمد بن سعيد هذا، وهو المصلوب في الزندقة، وهو\nكذاب معروف بوضع الحديث، وبه أعله المناوي نقلا عن الهيثمي.","vol":"5","page":461},{"text":"<span data-type=\"title\" id=toc-2454>٢٤٤٤ </span>- \" ثلاثة في ظل الله يوم لا ظل إلا ظله، رجل حيث توجه علم أن الله معه، ورجل\nدعته امرأة إلى نفسها، فتركها من خشية [الله]، ورجل أحب لجلال الله \".\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" (رقم ٧٩٣٥)، والديلمي","vol":"5","page":461},{"text":"(٢/٦٢) عن بشر بن\nنمير عن القاسم عن أبي أمامة قال: قال رسول الله ﷺ:\nفذكره.\nقلت: وهذا إسناد واه بمرة، بشر بن نمير؛ قال الحافظ:\n\" متروك، متهم \".\nويشهد للفقرة الثانية والثالثة حديث \" الصحيحين \" بلفظ:\n\" سبعة يظلهم الله تحت ظله.. \" الحديث، وفيه: \" ... ورجلان تحابا في الله\n، اجتمعا عليه وتفرقا عليه، ورجل دعته امرأة ذات منصب وجمال، فقال: إني\nأخاف الله.. \". وهو مخرج في \" الإرواء \" (٨٨٧) .\n<span data-type=\"title\" id=toc-2455>٢٤٤٥ </span>- \" من صلى العشاء في جماعة، فقد أخذ بحظه من ليلة القدر \".\nموضوع\nأخرجه الطبراني في \" الكبير \" (رقم ٧٧٤٥) من طريق سليمان بن سلمة قال: حدثنا\nبقية عن مسلمة بن علي عن يحيى بن الحارث عن القاسم عن أبي أمامة قال: قال\nرسول الله ﷺ: فذكره.\nقلت: وهذا إسناد موضوع، آفته مسلمة بن علي، وهو الخشني، متهم بالوضع،\nكما سبق تحت الحديث (١٤١) .\nومثله سليمان بن سلمة، وهو الخبائري.\nوبقية مدلس، وقد عنعنه.\nوالحديث قال الهيثمي (١/٤٠):\n\" رواه الطبراني في \" الكبير \"، وفيه مسلمة بن علي، وهو ضعيف \"! !","vol":"5","page":462},{"text":"<span data-type=\"title\" id=toc-2456>٢٤٤٦ </span>- \" ست من جاء بواحدة منهن، جاء وله عهد يوم القيامة، تقول كل واحدة منهن: قد\nكان يعمل بي: الصلاة، والزكاة، والحج، والصيام، وأداء الأمانة، وصلة\nالرحم \".\nضعيف\nأخرجه الطبراني في \" الكبير \" (رقم ٧٩٩٣) عن عبيد بن يعيش: حدثنا يونس بن\nبكير قال: حدثنا يحيى بن أبي حية عن أبي العالية قال: سمعت أبا أمامة\nيقول: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، يحيى بن أبي حية، قال الحافظ:\n\" ضعفوه لكثرة تدليسه \".\nوقال الهيثمي في \" المجمع \" (١/٤٦)، وتبعه المناوي في \" الفيض \":\n\" رواه الطبراني في \" الكبير \"، وفي إسناده يونس بن أبي حثمة (وفي المناوي\n: خيثمة)، ولم أر أحدا ذكره \"!\nقلت: إنما هو يونس بن بكير، تحرف على الهيثمي أوعلى ناسخ نسخته من \" الكبير \".\nويؤيد ما ذكرت أن يونس بن بكير قد ذكر في شيوخ عبيد بن يعيش. وقد أخرجه أبو\nجعفر الطوسي في \" الأمالي \" (ص ٦) عن يونس بن بكير به.","vol":"5","page":463},{"text":"<span data-type=\"title\" id=toc-2457>٢٤٤٧ </span>- \" إن أول ما يرفع من هذه الأمة الحياء والأمانة، فسلوهما الله ﷿ \".\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/١٠٦/٢) عن كثير بن يحيى: حدثني قزعة: حدثنا\nداود بن أبي هند قال:\nلقيت شيخا بأيلة قال: سمعت أبا هريرة يقول: قال رسول الله صلى الله عليه\nوسلم: فذكره.","vol":"5","page":463},{"text":"قلت: وهذا إسناد ضعيف فيه ثلاث علل:\n١ - جهالة الشيخ الأيلي، فإنه لم يسم.\n٢ و٣ - ضعف قزعة، وهو ابن سويد الباهلي، وكثير بن يحيى، وهو صاحب البصري.\n<span data-type=\"title\" id=toc-2458>٢٤٤٨ </span>- \" من وقي شر لقلقه، وقبقبه، وذبذبه، فقد وقي الشر كله، أما (لقلقه)\nفاللسان، (وقبقبه) فالفم، و(ذبذبه) فالفرج \".\nضعيف جدا\nأخرجه البيهقي في \" شعب الإيمان \" (٤/٣٦١/٥٤٠٩) من طريق أبي شجاع أحمد بن\nمخلد الصيدلاني: حدثنا إبراهيم بن سليمان الزيات: حدثنا عبد الحكم عن أنس\nقال: قال رسول الله ﷺ: فذكره. وقال البيهقي:\n\" وفي إسناده ضعف \".\nقلت: وعلته عبد الحكم هذا، وهو ابن عبد الله ويقال: ابن زياد القسملي\nالبصري، متفق على ضعفه، بل قال ابن حبان في \" الضعفاء \" (٢/١٤٣):\n\" كان ممن يروي عن أنس ما ليس من حديثه، ولا أعلم له معه مشافهة، لا يحل\nكتابة حديثه إلا على جهة التعجب \".\nوإبراهيم بن سليمان الزيات - وهو البلخي - مختلف فيه، فقال ابن عدي (١/٢٦٥):\n\" ليس بالقوي \".\nوذكره ابن حبان في \" الثقات \" (٨/٦٧ - ٦٨)، وقال:\n\" مستقيم الحديث إذا روى عن الثقات، وهو الذي يروي عن عبد الحكم عن أنس\nبصحيفة، لم ندخله في أتباع التابعين؛ لأن عبد الحكم لا شيء \".","vol":"5","page":464},{"text":"وأما الصيدلاني فلم أعرفه.\nوالحديث أورده الغزالي في \" الإحياء \" (٣/١٠٩) باللفظ المذكور أعلاه، فقال\nالحافظ العراقي في \" تخريجه \":\n\" أخرجه أبو منصور الديلمي من حديث أنس بسند ضعيف بلفظ: (فقد وجبت له الجنة) \".\nقلت: ففاته أنه عند البيهقي، وبلفظ \" الإحياء \"!\nومن تناقضات السيوطي أنه عزاه في \" الجامع الصغير \" للبيهقي لكن بلفظ \"\nالإحياء \" الذي عند الديلمي! وأما في \" الجامع الكبير \" فأورده بلفظ البيهقي\nالذي أعلاه. ولم يتنبه لذلك كله المناوي في \" فيض القدير \"، ولا في \"\nالتيسير \". والله هو الموفق.\nثم إن في ترجمة ابن حبان لعبد الحكم القسملي المتقدمة والراوي عنه ما يدل أنه\nضعيف جدا عنده، وهو ما يفيده قول البخاري فيه في \" التاريخ الكبير \" (٣/٢/١٢٩):\n\" منكر الحديث \".\nولا أدري لم لم يذكر الحافظ في \" التهذيب \" هذا النص من الإمام البخاري في\nترجمة عبد الحكم هذا، فإنه مهم جدا كما لا يخفى على العلماء.\nثم إن الحديث علقه ابن حزم في جملة ما علق من الأحاديث الواهية في كتابه \" طوق\nالحمامة \" (ص ١٢٣) بلفظ حديث الترجمة، ولكنه قال:\n\" فقد وقى شر الدنيا بحذافيرها \".\nولم أقف عليه بهذا اللفظ.","vol":"5","page":465},{"text":"ويغني عن هذا الحديث من حيث المعنى قوله ﷺ:\n\" من وقاه الله شر ما بين لحييه، وشر ما بين رجليه دخل الجنة \".\nرواه الترمذي وابن حبان وغيرهما، وهو مخرج في \" الصحيحة \" (٥١٠)، وأما\nالزبيدي في \" شرح الإحياء \" (٧/٤٥٠) فجعله شاهدا للحديث، وليس بجيد، لأنه\nشاهد قاصر، ولا سيما من الناحية اللفظية. كما هو ظاهر.\n<span data-type=\"title\" id=toc-2459>٢٤٤٩ </span>- \" إذا عاهة نزلت من السماء، صرفت عن عمار المساجد \".\nمنكر\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١٥٩) عن زافر بن سليمان عن عبد الله\nابن أبي صالح عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف، زافر بن سليمان مختلف فيه، ويبدو من مجموع ما قيل\nفيه أنه صدوق في نفسه ضعيف في حفظه، يعتبر به، وذكر به في \" الميزان \"\nحديثين مما أنكر عليه، هذا أحدهما.","vol":"5","page":466},{"text":"<span data-type=\"title\" id=toc-2460>٢٤٥٠ </span>- \" إن الأنبياء ليتكاثرون بأمتهم وبكثرتهم، وإني لأرجوأن أكون أكثرهم،\nولقد أعطي موسى بن عمران خصلات لم يعطهن نبي، إنه مكث يناجي ربه أربعين يوما\n، ولا ينبغي لمتناجين أن يتناجيا أطول من مناجاتهما \".\nضعيف\nرواه ابن حبان في ترجمة جبير بن نفير بن عامر الحضرمي من كتابه \" الثقات \" (٤/١١١): حدثنا العباس بن الخليل بن جابر الطائي أبو الخليل بحمص من كتابه:\nحدثنا نصر بن خزيمة بن علقمة بن محفوظ بن علقمة","vol":"5","page":466},{"text":"الحضرمي: حدثنا أبي عن نصر بن\nعلقمة عن أخيه محفوظ بن علقمة بن عائذ حدثني جبير بن نفير عن عوف بن مالك\nمرفوعا.\nقلت: وهذا إسناد ضعيف، العباس هذا قال أبو أحمد الحاكم في \" الكنى \" (\n٤/٣٣٠/٢٠٣٤):\n\" فيه نظر \".\nونصر بن خزيمة، أورده ابن أبي حاتم (٤/١/٤٧٣) برواية سليمان بن عبد الحميد\nالحمصي عنه، ولم يذكر فيه جرحا ولا تعديلا.\nوأبو هـ خزيمة لم أجد من ذكره.\nولطرفه الأول شواهد بنحوه، ولذلك خرجته في \" الصحيحة \" (١٥٨٩) .\n<span data-type=\"title\" id=toc-2461>٢٤٥١ </span>- \" أتاني جبريل ﵇، فقرأ: \" بسم الله الرحمن الرحيم \"، فجهر فيها \".\nموضوع\nأخرجه الدارقطني في \" السنن \" ٠ ١/٣٠٧/١٨)، ونظام الملك في \" جزء فيه مجلسان\nمن أماليه \" (ق ١١/٢) من طريق محمد بن الحسن أبي بكر المقريء: حدثنا محمد بن\nالفضل الطبري: حدثنا هارون البزاز: حدثنا الفضل بن دكين: حدثنا خالد بن\nإلياس عن المقبري عن أبي هريرة قال: قال رسول الله ﷺ:\nقلت: وهذا إسناد تالف، والمتهم به (خالد بن إلياس)، فإنه متروك؛ كما\nقال الحافظ تبعا للحفاظ المتقدمين، بل قال ابن حبان في \" المجروحين \" (١/٢٧٩):\n\" يروي الموضوعات عن الثقات، حتى يسبق إلى القلب أنه الواضع لها \".","vol":"5","page":467},{"text":"قلت: ولا يصح في الجهر بالبسملة حديث، وكل ما ورد في الباب لا يصح إسناده،\nوفي الصحيح خلاف ذلك، فراجع: \" نصب الراية \" وغيرها.\n<span data-type=\"title\" id=toc-2462>٢٤٥٢ </span>- \" قم فصل، فإن في الصلاة شفاء \".\nضعيف\nأخرجه ابن ماجه (٢/٣٤٥)، وأحمد (٢/٣٩٠ و٤٠٣) من طريق ذواد بن علبة عن\nليث عن مجاهد عن أبي هريرة قال:\nهجر النبي ﷺ فهجرت، فصليت، ثم جلست، فالتفت إلى النبي\nﷺ فقال: أشكمت (وفي المسند: أشكنب) درر؟ قلت: نعم يا\nرسول الله، قال: فذكره.\nقلت: وهذا إسناد ضعيف، فإن ليثا هو ابن أبي سليم وهو ضعيف، وكذا الراوي\nعنه ذواد بن علبة، وقد خولف، فقال الذهبي في ترجمته من \" الميزان \":\n\" والأصح ما رواه المحاربي عن ليث عن مجاهد مرسلا، ومعناه اشتكى بطنك؟ \".\nنعم تابعه من لا تساوي روايته فلسا.\nفرواه ابن عدي (٣٤٣/١) عن عثمان بن عبد الرحمن: حدثنا مجاشع بن عمروعن ليث\nعن مجاهد عن أبي هريرة: أن النبي ﷺ رآه مضطجعا ... الحديث\nمثله. وقال:\n\" هذا إنما يعرف بذواد بن علبة عن ليث مسندا، ورواه عبد السلام بن حرب وغيره\nعن ليث موقوفا عن أبي هريرة أن أبا هريرة قال لمجاهد: اشنكب دردر \".\nقلت: مجاشع بن عمرومتهم بالكذب، ومثله عثمان بن عبد الرحمن، وهو الوقاصي.","vol":"5","page":468},{"text":"وللحديث شاهد ولكنه ضعيف جدا، فلا يأخذ الحديث به قوة.\nرواه ابن عدي (٨/١) عن إبراهيم بن البراء بن النضر بن أنس بن مالك: حدثنا\nشعبة عن الحكم عن عبد الرحمن بن أبي ليلى عن أبي الدرداء قال:\nرآني رسول الله وأنا نائم مضطجع على بطني، فضربني برجله، فقال اشكمت ورد،\nيعني تشتكي بطنك؟ قلت: نعم، قال: فذكره، وقال:\n\" وإبراهيم بن البراء هذا أحاديثه كلها مناكير موضوعة، ومن اعتبر حديثه على\nأنه ضعيف جدا، وهو متروك الحديث \".\nوقد أشار إلى ضعف الحديث الطبري في \" تفسيره \" (٢/١٣/٨٥١)، فقال:\n\" روي عنه ﷺ أنه رأى أبا هريرة ... \".\n<span data-type=\"title\" id=toc-2463>٢٤٥٣ </span>- \" لست من دَدٍ (١) ولا دد مني \".\nضعيف\nرواه البخاري في \" الأدب المفرد \" (٧٨٥)، والدولابي (١/١٧٩)، والبزار (\n٢٤٠٢ - كشف)، والعقيلي في \" الضعفاء \" (٤٦٧)، والطبراني في \" الأوسط \" (\nص ٣١٠ - حرم)، والدارقطني في \" الأفراد \" (رقم ٣٧ ج٢) عن يحيى بن محمد بن\nقيس أبي زكير عن عمروبن أبي عمروعن أنس مرفوعا، وقال:\n\" يحيى بن محمد بن قيس لا يتابع على حديثه، وتابعه على هذا من هو دونه \".\nقلت: وهو منكر الحديث كما سبق بيانه في الحديث (٢٢٩) .\nوقد تابعه عمر بن الصلت البصري عند ابن عساكر (١١/٥١/١)، ولم أعرفه.\n_________\n(١) الدد: اللهو واللعب. اهـ.","vol":"5","page":469},{"text":"وفي \" العلل \" (٢/٢٦٦):\n\" سألت أبي وأبا زرعة عن حديث رواه أبو زكير (فذكره)؟ فقالا:\nهكذا رواه أبو زكير، ورواه الدراوردي عن عمروعن المطلب بن عبد الله عن\nمعاوية بن أبي سفيان عن النبي ﷺ. قلت لأبي زرعة: أيهما عندك\nأشبه؟ قال: الله أعلم، ثم تفكر ساعة، فقال: حديث الدراوردي أشبه. وسألت\nأبي؟ فقال: حديث معاوية أشبه \".\nقلت: وعلته عنعنة المطلب بن عبد الله، فإنه كان كثير التدليس والإرسال،\nكما قال الحافظ في \" التقريب \".\nورواه الإسماعيلي في \" معجمه \" (١/٣٤١/٢٣) بسند مجهول عن ابن جريج عن أبي\nالزبير عن جابر. وابن جريج وأبو الزبير مدلسان.\n<span data-type=\"title\" id=toc-2464>٢٤٥٤ </span>- \" كان يكتحل بالإثمد قبل أن ينام كل ليلة \".\nضعيف\nرواه أصحاب السنن، والطبراني (١١٨٨٨) عن عباد بن منصور عن عكرمة عن ابن\nعباس مرفوعا.\nقلت: وإسناده ضعيف، رجاله ثقات، غير أن عباد بن منصور كان يدلس، وقد تغير\nبأخرة. وهو مخرج في \" إرواء الغليل \" (١/١١٩/٧٦) .","vol":"5","page":470},{"text":"<span data-type=\"title\" id=toc-2465>٢٤٥٥ </span>- \" كان يلبس برده الأحمر في العيدين والجمعة \".\nضعيف\nرواه ابن سعد (١/٤٥١)، وابن خزيمة (١٧٦٦)، وأبو الشيخ في \" أخلاف النبي\n\" (ص ١٠٠)، والبيهقي في \" السنن \" (٣/٢٤٧ و٢٨٠)،","vol":"5","page":470},{"text":"والأصبهاني في \"\nالترغيب \" (٥١/٢) عن حجاج عن أبي جعفر عن جابر بن عبد الله مرفوعا.\nقلت: وهذا إسناد ضعيف، حجاج هو ابن أرطاة: مدلس، وقد عنعنه.\nوفي رواية للبيهقي من هذا الوجه:\n\" كان له برد يلبسها في العيدين والجمعة \".\nوفي أخرى لابن سعد عن حجاج عن أبي جعفر محمد بن علي مرفوعا مرسلا بلفظ:\n\" كان يلبس يوم الجمعة برده الأحمر، ويعتم يوم العيدين \".\nوأخرجه الشافعي في \" الأم \" (١/٢٠٦)، - ومن طريقه البيهقي - وأبو الشيخ\nعن إبراهيم عن جعفر عن أبيه عن جده:\nأن النبي ﷺ كان يلبس برد حبرة في كل عيد.\nوجعفر هذا هو ابن أبي جعفر محمد بن علي بن الحسين بن علي بن أبي طالب، فيكون\nجده علي بن الحسين بن علي بن أبي طالب. فيكون مرسلا أيضا، لكن إبراهيم شيخ\nالشافعي - وهو ابن محمد بن أبي يحيى المدني - متروك.\nوقد ثبت الحديث من حديث ابن عباس دون ذكر العيدين، وقد خرجته في الكتاب\nالآخر رقم (١٢٧٩) .\n<span data-type=\"title\" id=toc-2466>٢٤٥٦ </span>- \" كان يكثر دهن رأسه ويسرح لحيته بالماء \".\nضعيف جدا\nرواه عباس الدوري في \" كتاب التاريخ والعلل لابن معين \"","vol":"5","page":471},{"text":"(٦/٢)، ومن طريقه\nالبيهقي في \" الشعب \" (٥/٢٢٦/٦٤٦٣) قال: حدثنا قبيصة قال: حدثنا سفيان\nالثوري عن الربيع بن صبيح عن يزيد الرقاشي عن أنس مرفوعا. وقال:\n\" لم نسمع هذا الحديث من إنسان غير قبيصة \".\nقلت: وهو ابن عقبة السوائي الكوفي، وهو ثقة.\nورواه ابن سعد (١/٤٨٤) عنه، فقال: أخبرنا قبيصة بن عقبة به.\nوقد تابعه ابن كثير: حدثنا سفيان به.\nأخرجه البيهقي أيضا.\nوتابعه وكيع عن الربيع بن صبيح به.\nأخرجه الترمذي في \" الشمائل \" (١/١٠٠ - بالشرح)، وأبو الشيخ في \" الأخلاق \"\n(ص ١٤٩)، والبيهقي.\nقلت: فعلة الحديث يزيد الرقاشي، أورده الذهبي في \" الضعفاء \"، وقال:\n\" قال النسائي وغيره: متروك \".\n<span data-type=\"title\" id=toc-2467>٢٤٥٧ </span>- \" كان يلبس قميصا فوق الكعبين، مستوى الكمين بأطراف أصابعه \".\nضعيف جدا\nرواه ابن الأعرابي في \" المعجم \" (٢١/٢): نا الحسن بن عفان [هو ابن علي بن\nعفان]: نا معاوية بن هشام عن علي بن صالح عن مجاهد عن ابن عباس مرفوعا.\nرواه أبو الشيخ في \" الأخلاق \" (ص ٩٠ - ٩١)، وأبو نعيم في \" أخبار","vol":"5","page":472},{"text":"أصبهان \"\n(٢/٣٤٧) عن الحسن بن علي: حدثنا معاوية بن هشام به، إلا أنهما زادا في\nالسند: عن علي بن صالح عن مسلم عن مجاهد به.\nوهكذا أخرجه الحاكم (٤/١٩٥) من طريق المعافى بن عمران عن علي بن صالح بن حي\nعن مسلم الملائي عن مجاهد به نحوه، وقال:\n\" صحيح الإسناد \".\nورده الذهبي بقوله:\n\" قلت: مسلم تالف \".\nقلت: وهو ابن كيسان البراد الأعور.\nوقال في \" الضعفاء \":\n\" تركوه \".\nوأما الحافظ، فقال:\n\" ضعيف \".\nوقد روي عنه بلفظ آخر، وهو:\n\" كان يلبس قميصا قصير الكمين والطول \".\n<span data-type=\"title\" id=toc-2468>٢٤٥٨ </span>- \" كان يلبس قميصا قصير الكمين والطول \".\nضعيف\nرواه ابن سعد (١/٤٥٩)، وابن ماجه (٣٥٧٧)، وعبد بن حميد في \" المنتخب من\nالمسند \" (٧١/١)، وأبو الشيخ في \" الأخلاق \" (٩١)، والطبراني في \"\nالكبير \" (رقم ١١١٣٦)، والخطيب في \" الجامع \" (١/١٥٣/١٩٩) عن الحسن بن\nصالح عن مسلم الملائي عن مجاهد عن ابن عباس رفعه.","vol":"5","page":473},{"text":"وخالفه خالد بن عبد الله، فقال: عن مسلم الأعور عن أنس قال: فذكره مرفوعا\nبلفظ:\n\" كان قميصه قطنا، قصير الطول، قصير الكمين \".\nأخرجه ابن سعد (١/٤٥٨)، والبيهقي في \" الشعب \" (٦١٦٨) .\nوالأعور متروك؛ كما تقدم في الحديث الذي قبله.\nوأخرج أبو داود (٤٠٢٧)، وعنه البيهقي في \" الشعب \" (٥/١٥٤/٦١٦٧)،\nوالترمذي (٣/٦٣ - تحفة)، وفي \" الشمائل \" (ص ١٣٤)، وعنه البغوي في \"\nشرح السنة \" (١٢/٧/٣٠٧٢)، والنسائي في \" الكبرى \" (٥/٤٨١/٩٦٦٥) من طريق\nبديل بن ميسرة عن شهر بن حوشب عن أسماء بنت يزيد بن السكن الأنصارية قالت:\n\" كان كم يد رسول الله ﷺ إلى الرسغ \".\nوقال الترمذي:\n\" حديث حسن غريب \".\nقلت: وشهر ضعيف لسوء حفظه، قال الحافظ في \" التقريب \":\n\" صدوق، كثير الإرسال والأوهام \".\nقلت: وهذا الحديث مما يؤكد ذلك، فقد أخرجه ابن أبي الدنيا في \" التواضع\nوالخمول \" (رقم ١٥٥)، وأبو الشيخ في \" أخلاق النبي ﷺ \" (\nص ١٠٢ - النهضة)، وعنه البغوي (رقم ٣٠٧٣) بلفظ:\n\" أسفل من الرسغ \"!\nفزاد: \" أسفل \"!","vol":"5","page":474},{"text":"وهذا يدل على عدم حفظه وضبطه.\nولا يصح تقويته بما رواه محمد بن ثعلبة بن سواء: حدثنا عمي محمد بن سواء:\nحدثنا همام عن قتادة عن أنس مرفوعا بلفظ (شهر بن حوشب) المختصر.\nأخرجه البزار (٣/٣٦٢/٢٩٤٦)، وأبو الشيخ أيضا (ص ٩١)، والبيهقي أيضا (\n٦١٦٩)، وقال البزار:\n\" لا نعرفه عن أنس إلا بهذا الإسناد \".\nقلت: ورجاله ثقات؛ غير محمد بن ثعلبة فلم يوثقه أحد، بل قال أبو حاتم:\n\" أدركته، ولم أكتب عنه \"!\nلكن روى عنه أبو زرعة، فلعله لذلك قال الحافظ في \" التقريب \":\n\" صدوق \".\nقلت: فإن سلم منه فالعلة من عنعنة قتادة، فإنه رمي بالتدليس، وشهر من شيوخه\n، فيمكن أن يكون قد دلسه.\nوقد خفيت هذه العلة على الشيخ عبد الله الدويش ﵀، فجعل حديث قتادة\nهذا شاهدا - في كتابه \" تنبيه القاري \" (١٧ - ١٨) - لحديث شهر! ولا غرابة\nفي ذلك، فإنه ليس من رجال هذا المجال، ولا معرفة لديه بالعلل، وبخاصة ما\nكان منها من العلل الخفية كهذه، وكل ما صنعه في هذا الذي سماه شاهدا؛ أنه\nوثق رجاله اعتمادا على \" التقريب \"، وعلى قول الهيثمي في \" مجمع الزوائد \" ٠\n٥/١٢١):\n\" رجاله ثقات \"!","vol":"5","page":475},{"text":"ثم رأيت في \" كامل ابن عدي \" (٢/٣١٤) في ترجمة الحسن بن صالح بن حي بن مسلم\nابن حيان بسنده عنه عن مسلم عن مجاهد عن ابن عمر قال: فذكر حديث الترجمة دون\nلفظ \" الطول \".\nومسلم هذا - هو ابن كيسان الأعور - وهو متروك، وقد روى عنه بزيادة: \"\nبأطراف أصابعه \"، لكن جعله من مسند ابن عباس! وتقدم تخريجه، وهو الذي قبله.\n(تنبيه): أورد حديث الترجمة الدكتور محمد عبد العزيز عمروفي كتابه \" اللباس\nوالزينة \" (ص ٣٠٨)، وقال:\n\" أخرجه الحاكم وابن حبان، وصححاه، فيض القدير (٥/٢٤٦)، ونسبه السيوطي\nلابن عساكر، ورمز لضعفه \".\nفأقول: فيه أمور:\nأولا: لا يوجد في الصفحة المذكورة من المجلد المذكور التخريج المزبور!\nثانيا: ولم يخرجه ابن حبان في \" صحيحه \"، ولذلك ليس له ذكر في \" إحسان\nالأمير الفارسي \" ولا في \" زوائد الهيثمي \".\nثالثا: سكت عن تصحيح الحاكم، وقد تعقبه الذهبي بذاك المتروك، وهذا السكوت\nمن الأدلة الكثيرة على أنه لم يعط أحاديث كتابه حقها من البحث والتحقيق، فهو\nكغيره في هذا الميدان؛ حواش قماش.\nرابعا: قوله: \" ورمز لضعفه \" يشعر بأنه لا يدري أنه لا يعتد برموز السيوطي\nفي \" الجامع الصغير \" لأسباب كنت بينتها في مقدمتي على \" ضعيف الجامع الصغير \"\n، وهو مطبوع، فليراجعها من شاء.","vol":"5","page":476},{"text":"<span data-type=\"title\" id=toc-2469>٢٤٥٩ </span>- \" كان يتبوأ لبوله كما يتبوأ لمنزله \".\nضعيف\nرواه ابن عدي (١٧٨/١ و٣/٣٧٨ - ط) عن يزيد بن سنان: حدثنا أبو عاصم: حدثنا\nسعيد بن زيد عن واصل مولى أبي عيينة عن يحيى بن عبيد عن أبيه مرفوعا،\nوقال:\n\" سعيد بن زيد أخوحماد بن زيد، ليس له متن منكر لا يأتي به غيره، وهو عندي\nفي جملة من ينسب إلى الصدق \".\nورواه ابن سعد (١/٣٨٣): أخبرنا مسلم بن إبراهيم: أخبرنا سعيد بن زيد به.\nورواه ابن منده في \" المعرفة \" (٢/٣٧/٢) عن سعيد به، إلا أنه قال:\n\" يحيى بن عبيد الجهضمي \".\nثم رواه ابن عدي (٢٤٣/٢ و٥/٣١ - ط) عن عمر بن هارون عن الأوزاعي عن يحيى بن\nأبي كثير عن عبد الله بن أبي قتادة عن أبيه مرفوعا، وقال:\n\" لا أعلم رواه عن الأوزاعي غير عمر بن هارون \".\nقلت: وهو متروك متهم.\nومن الوجه الأول رواه الطبراني في \" الأوسط \" (٤/٦٩/٣٠٨٨ - ط)، لكنه قال:\n\".. عن أبيه عن أبي هريرة \". وقال الهيثمي في \" المجمع \" (١/٢٠٤):\n\" ويحيى بن عبيد عن أبيه لم أر من ذكرهما، وبقية رجاله موثقون \".\nكذا قال، وهما من رجال \" التهذيب \"، فيحيى بن عبيد - وهو مولى السائب بن\nأبي السائب المخزومي - وثقه النسائي وابن حبان.","vol":"5","page":477},{"text":"وعبيد ذكره ابن حبان في \" الثقات \" (٥/١٣٩)، لكن قال الذهبي في \" الميزان \":\n\" ما روى عنه سوى ابنه يحيى \". ولذا قال الحافظ في \" التقريب \":\n\" مقبول \".\nلكنه في \" الإصابة \" أفاد أنه ليس هو راوي هذا الحديث، وإنما (عبيد بن رحى)\nبمهملتين مصغرا (الجهضمي) . وهكذا هو في رواية ابن سعد كما تقدم. وحكى\nالحافظ عن بعضهم أن له صحبة، وعن أبي زرعة أنه مرسل كما يأتي، ثم ذكر له هذا\nالحديث، ولكنه لم يذكر ما يدل على ثبوت صحبته، لا سيما وهو عند الطبراني من\nروايته عن أبي هريرة. والله أعلم.\nقلت: وخالفهم أيضا أبو زرعة، فقال في هذا الحديث:\n\" هذا مرسل \".\nكما في \" علل ابن أبي حاتم \" (رقم ٨٧) . وأشار البغوي في \" شرح السنة \" (\n١/٣٧٥) إلى تضعيف الحديث.\n<span data-type=\"title\" id=toc-2470>٢٤٦٠ </span>- \" رجعنا من الجهاد الأصغر إلى الجهاد الأكبر \".\nمنكر\nقال الحافظ العراقي في \" تخريج الإحياء \" (٢/٦):\n\" رواه البيهقي في \" الزهد \" من حديث جابر، وقال: هذا إسناد فيه ضعف \".\nوقال الحافظ ابن حجر في \" تخريج الكشاف \" (٤/١١٤ - رقم ٣٣): بعد أن حكى\nكلام البيهقي فيه:","vol":"5","page":478},{"text":"\" وهو من رواية عيسى بن إبراهيم عن يحيى بن يعلى عن ليث بن أبي سليم،\nوالثلاثة ضعفاء، وأورده النسائي في \" الكنى \" من قول إبراهيم بن أبي عبلة\nأحد التابعين من أهل الشام \".\nقلت: عيسى بن إبراهيم هو البركي، وقد قال فيه الحافظ في \" التقريب \":\n\" صدوق ربما وهم \"، فإطلاقه الضعف عليه - كما سبق - ليس بجيد.\nوهذا هو الذي اعتمده الحافظ؛ أنه من قول إبراهيم هذا، فقد قال السيوطي في \"\nالدرر \" (ص ١٧٠):\n\" قال الحافظ ابن حجر في \" تسديد القوس \": هو مشهور على الألسنة، وهو من\nكلام إبراهيم بن أبي عبلة في \" الكنى \" للنسائي \".\nثم تعقبه السيوطي بحديث جابر الآتي من رواية الخطيب، ولوتعقبه برواية\nالبيهقي السابقة لكان أولى؛ لخلوها من متهم، بخلاف رواية الخطيب ففيها كذاب!\nكما يأتي قريبا بلفظ:\n\" قدمتم خير مقدم.. \".\nونقل الشيخ زكريا الأنصاري في تعليقه على \" تفسير البيضاوي \" (ق ١١٠/١) عن\nشيخ الإسلام ابن تيمية أنه قال:\n\" لا أصل له \". وأقره.\nوقال في مكان آخر (٢٠٢/١):\n\" رواه البيهقي وضعف إسناده، وقال غيره: لا أصل له \".\nوأما قول الخفاجي في \" حاشيته على البيضاوي \" (٦/٣١٦):","vol":"5","page":479},{"text":"\" وفي سنده ضعف مغتفر في مثله \".\nفغير مستقيم؛ لأن ظاهره أنه حسن، وكيف ذلك وفي سنده ثلاثة ضعفاء، وقد\nاتفق من تكلم فيه على ضعفه؟ !\nثم بعد سنين، وقفت على الحديث في \" الزهد \" للبيهقي (٤٢/١)، فإذا هو بلفظ:\n\" قدمتم خير مقدم، قدمتم من الجهاد الأصغر إلى الجهاد الأكبر: مجاهدة العبد\nهو اه \".\nوكذلك رواه أبو بكر الشافعي في \" الفوائد المنتقاة \" (١٣/٨٣/١) من طريق عيسى\nابن إبراهيم البركي قال: نا يحيى بن يعلى قال: نا ليث عن عطاء عن جابر قال:\nقدم على النبي ﷺ قوم عراة، فقال النبي ﷺ:\nفذكره.\nقلت: وهذا سند ضعيف، ليث هو ابن أبي سليم، وهو ضعيف لاختلاطه، ويحيى بن\nيعلى؛ الظاهر أنه الأسلمي، وهو ضعيف أيضا، وبقية رجاله ثقات.\nوالحديث رواه الخطيب أيضا في \" تاريخه \" (١٣/٥٢٣ - ٥٢٤) من طريق الحسن بن\nهاشم عن يحيى بن أبي العلاء، قال: حدثنا ليث به.\nوالحسن بن هاشم؛ لم أجد له ترجمة.\nويحيى بن أبي العلاء لعله يحيى بن العلاء الكذاب، ولكن يغلب على الظن أنه\nيحيى بن يعلى المذكور في سند أبي بكر الشافعي والبيهقي، تحرف اسم أبيه على\nناسخ \" التاريخ \"، فإنه المذكور في الرواة عن ليث. ويؤيده أن السيوطي أورد\nالحديث في \" الدرر \" (ص ١٧٠) من رواية الخطيب متعقبا به على الحافظ ابن حجر\nجزمه بأن الحديث من قول إبراهيم بن أبي عبلة، فلوكان في سند الخطيب الوضاع\nالمذكور؛ لما تعقب به السيوطي إن شاء الله تعالى.","vol":"5","page":480},{"text":"ثم رأيته على الصواب في \" ذم الهو ى \" لابن الجوزي (ص ٣٩) من طريق الخطيب،\nبدلالة أحد الإخوان جزاه الله خيرا.\nوالحديث قال فيه شيخ الإسلام ابن تيمية في \" مجموع الفتاوي \" (١١/١٩٧):\n\" لا أصل له، ولم يروه أحد من أهل المعرفة بأقوال النبي ﷺ\nوأفعاله، وجهاد الكفار من أعظم الأعمال، بل هو أفضل ما تطوع به الإنسان.. \".\nثم ذكر بعض الآيات والأحاديث الدالة على أنه من أفضل الأعمال، فكأنه\n﵀ يشير بذلك إلى استنكار تسميته بالجهاد الأصغر.\n<span data-type=\"title\" id=toc-2471>٢٤٦١ </span>- \" إن ورك المؤمن اليسرى لفي الجنة، وذلك أنه لا تتم له صلاة حتى يتورك عليها \".\nموضوع\nأخرجه ابن عدي في \" الكامل \" (٧/١٢٦) من طريق هارون بن هارون أبي عبد الله\nالتيمي: سمعت عبد الرحمن الأعرج يحدث عن أبي هريرة مرفوعا به.\nأورده في ترجمة (هارون) هذا، وقال:\n\" أحاديثه عن الأعرج وغيره مما لا يتابعه الثقات عليه \".\nوروى نحوه عن البخاري. وفي رواية قال:\n\" ليس بذاك \".\nوقال ابن حبان في \" المجروحين \" (٣/٩٤):","vol":"5","page":481},{"text":"\" كان ممن يروي الموضوعات عن الأثبات، لا يجوز الاحتجاج به ولا الرواية عنه\nإلا على سبيل الاعتبار؛ لأهل الصناعة فقط \".\nقلت: وسيأتي له حديث آخر موضوع برقم (٦٥٨٩) .\n<span data-type=\"title\" id=toc-2472>٢٤٦٢ </span>- \" إن الله اختار لكم من الكلام أربعا ليس القرآن، وهن من القرآن: سبحان الله\n، والحمد لله، ولا إله إلا الله، والله أكبر \".\nضعيف\nأخرجه الطبراني في \" الكبير \" (ق ٥١/٢ مجموع ٦)، والبزار (٣٠٧١) من طريق\nإسحاق بن سليمان عن معاوية بن يحيى عن يونس بن ميسرة عن أبي إدريس عن أبي\nالدرداء قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، معاوية بن يحيى - وهو الصدفي - ضعيف كما قال الحافظ\n. لكن قد صح بلفظ: \" أحب الكلام إلى الله أربع.. \" فذكرها، رواه مسلم وغيره\nمن حديث سمرة بن جندب، وهو مخرج في \" الإرواء \" (١١٧٧) .","vol":"5","page":482},{"text":"<span data-type=\"title\" id=toc-2473>٢٤٦٣ </span>- \" إن للشيطان مصالي وفخوخا، وإن مصالي الشيطان وفخوخه البطر بأنعم الله،\nوالفخر بأعطاء الله، والكبر على عباد الله، واتباع الهو ى في غير ذات الله \".\nضعيف\nرواه الديلمي (١/٢٩١)، وابن عساكر في \" مدح التواضع \" (٩٣/١ - ٢) عن\nإسماعيل بن عياش: حدثني يزيد بن أيهم عن الهيثم بن مالك الطائي قال: سمعت\nالنعمان بن بشير يقول على المنبر: إن للشيطان ... الحديث.\nهكذا وقع عند ابن عساكر موقوفا لم يرفعه إلى النبي ﷺ، وفي\n\" الديلمي \" مرفوعا. وقد أورده السيوطي في \" الجامع \" عن ابن عساكر، يعني\nمرفوعا فلعله سقط رفعه من الأصل الذي نقلته منه، وهو مخطوط محفوظ في ظاهرية\nدمشق.","vol":"5","page":482},{"text":"ثم وجدته في \" فضيلة الشكر \" للخرائطي (ق ١٣٥/١) من هذا الوجه موقوفا أيضا،\nومن طريق الخرائطي رواه ابن عساكر في \" تاريخ دمشق \" (١٧/٢٩٧/١) موقوفا.\nومن طريق غيره مرفوعا.\nوأخرجه البخاري في \" الأدب المفرد \" (رقم ٥٥٣) موقوفا أيضا، وكذا في \"\nالتاريخ الكبير \" (٤/٢/٣٢١) في ترجمة يزيد بن أيهم - وهو شامي -، ولم يذكر\nفيه جرحا ولا تعديلا، وكذلك صنع ابن أبي حاتم (٤/٢/٢٥٢)، ولم يوثقه غير\nابن حبان (٧/٦١٨)، لكن روى عنه ثقتان آخران، وقال الحافظ في \" التقريب \":\n\" مقبول \".\nوبالجملة، فالحديث ضعيف مرفوعا، ويحتمل التحسين موقوفا. والله أعلم.\nثم رأيت الحافظ الفسوي قد أخرجه مرفوعا أيضا في \" المعرفة والتاريخ \" (٢/٤٤٦\n) قال حدثنا أبو اليمان: حدثنا إسماعيل بن عياش به. وعزاه إليه الحافظ ابن\nكثير في \" البداية \" (٨/٢٤٥) بسنده، وسكت عليه.\n<span data-type=\"title\" id=toc-2474>٢٤٦٤ </span>- \" الشباب شعبة من الجنون، والنساء حبائل الشيطان \".\nضعيف\nرواه القضاعي في \" مسند الشهاب \" (٥٥ و١١٦) عن عبد الله بن نافع الصائغ قال\n: نا عبد الله بن مصعب بن خالد بن زيد الجهني عن أبيه عن جده زيد بن خالد\nقال:\nتلقفت هذه الخطبة من في رسول الله ﷺ بتبوك، سمعته يقول:\nوذكره في خطبة طويلة.\nقلت: وهذا سند ضعيف؛ عبد الله هذا قال الذهبي:","vol":"5","page":483},{"text":"روى عن أبه عن جده خطبة منكرة، وفيه جهالة \".\nوقال الحافظ في \" اللسان \":\n\" وقد جهل ابن القطان عبد الله بن مصعب وأباه \".\nقلت: ولهذا كتب بعض المحدثين - وأظنه ابن المحب - على هامش النسخة بجنب\nالحديث:\n\" ضعيف منكر \".\nثم روى بهذا السند مرفوعا:\n\" الخمر جماع الإثم \".\nوهذا القدر رواه الدارقطني أيضا في \" السنن \" (٤/٢٤٧) من الوجه المذكور.\nقلت: وهو وحديث الترجمة قطعة من حديث زيد بن خالد الطويل في \" خطبة النبي\nﷺ \" في (تبوك)، وقد سبق تخريجها بتمامها برقم (٢٠٥٩) .\nوقد أخرجها البيهقي في \" الدلائل \" (٥/٢٤١ - ٢٤٢) من طريق أخرى من حديث عقبة\nابن عامر، وفيه (عبد العزيز بن عمران)، وهو ابن أبي ثابت الزهري، وهو\nمتروك.\n<span data-type=\"title\" id=toc-2475>٢٤٦٥ </span>- \" الأكل في السوق دناءة \".\nضعيف\nرواه عبد بن حميد في \" المنتخب من المسند \" (١٥٥/١)، والعسكري في \" مسند\nأبي هريرة \" (٦٩/٢)، وابن عدي (٢٩٠/٢)، والخطيب في \" التاريخ \" (٣/١٦٣\nو٧/٢٨٣) عن محمد بن الفرات التميمي: حدثني سعيد بن لقمان عن عبد الرحمن\nالأنصاري عن أبي هريرة مرفوعا به، وقال ابن عدي:\n\" محمد بن الفرات، الضعف بين على ما يرويه \".","vol":"5","page":484},{"text":"وقال الحافظ في \" التقريب \":\n\" كذبوه \".\nوله طريق أخرى عند الخطيب (١٠/١٢٥) عن عبد الله بن محمد بن خرمان الصفار:\nحدثنا أبو بشر الهيثم بن سهل: حدثنا مالك بن سعير عن الأعمش عن أبي صالح عنه.\nأورده في ترجمة الصفار هذا، ولم يذكر فيه جرحا ولا تعديلا.\nوالهيثم ضعفه الدارقطني وغيره.\nوله شاهد ولكنه واه جدا، فقال أبو بكر الشافعي في \" الفوائد \" (٣٥/٢): نا\nعبد الله بن إسحاق الخصيب: نا لوين: نا بقية: حدثني عمر بن موسى: حدثني\nالقاسم مولى بن يزيد (١) عن أبي أمامة مرفوعا به.\nورواه الطبراني (٨/٢٩٧ - ٢٩٨)، وابن عدي (٢٤٠/٢) عن لوين به، وقال:\n\" عمر بن موسى الوجيهي يضع الحديث \".\nومن طريقه رواه ابن عساكر أيضا في \" التاريخ \" (١٣/١٨٢/١) .\nثم رواه ابن عدي (٤٤ - ٤٥) عن سويد بن سعيد: حدثنا بقية عن جعفر بن الزبير\nعن القاسم عن أبي أمامة.\nومن هذا الوجه عن بقية: حدثني من سمع القاسم به، وعن سويد قال: حدثت بقية\n، وكتبه عني عن محمد بن الفرات عن سعيد بن لقمان عن عبد الرحمن الأنصاري عن\nأبي هريرة به.\nقلت: وجعفر بن الزبير متهم بالكذب.\n_________\n(١) كذا في الأصل. اهـ","vol":"5","page":485},{"text":"<span data-type=\"title\" id=toc-2476>٢٤٦٦ </span>- \" الاقتصاد نصف العيش، وحسن الخلق نصف الدين \".\nضعيف\nأخرجه الخطيب في \" تاريخه \" (١٢/١١): أخبرني علي بن أحمد الرزاز: حدثني\nعثمان بن أحمد الدقاق: أخبرنا أبو الحسن يعقوب بن إسحاق بن إبراهيم المخرمي:\nحدثنا علي بن عيسى الكوفي - كاتب عكرمة القاضي -: حدثنا خلاد بن عيسى العبدي\nعن ثابت عن أنس مرفوعا. قال المناوي:\n\" إسناده ضعيف \".\nقلت: وذلك لضعف يعقوب بن إسحاق هذا. ترجمه الخطيب (١٤/٢٩٠) وقال:\n\" قال الدارقطني: هو ضعيف، وقال ابن المنادي: كتبنا عنه في حياة جدي، ثم\nظهر لنا من انبساطه في تصريح الكذب ما أوجب التحذير عنه، وذلك بعد معاتبة\nوتوقيف متواتر، فرمينا كل ما كتبنا عنه نحن وعدة من أهل الحديث \".\nوبقية رجال الإسناد موثقون.\nوالجملة الأولى من الحديث رويت بإسناد آخر عن أنس في حديث له، يأتي برقم (\n٣٦٣١)، وضعفه البيهقي في \" شعب الإيمان \" (٦/٢٥٥ - ٢٥٦/٨٠٦١) .\nورواها الطبراني في \" الأوسط \" (٧/٣٨١/٦٧٤٠) بسند ضعيف عن ابن عمر، وقال\nأبو حاتم في \" العلل \" (٢/٢٨٤):\n\" حديث باطل \".","vol":"5","page":486},{"text":"<span data-type=\"title\" id=toc-2477>٢٤٦٧ </span>- \" الأزد أسد الله في الأرض، يريد الناس أن يضعوهم، ويأبى الله إلا أن يرفعهم\n، وليأتين على الناس زمان يقول الرجل: يا ليت كان أبي أزديا، يا ليت أمي\nكانت أزدية \".\nضعيف\nرواه الترمذي (رقم ٣٩٣٧)، وابن جميع في \" معجم الشيوخ \" (ص ١٨١)،\nوالضياء في \" المختارة \" (١٣١/٢)، وابن عساكر (٢/٥٥/١)، وعبد الرحمن\nابن محمد بن ياسر في \" حديث أبي القاسم علي بن يعقوب \" (١٠٨/١) عن أبي بكر\nعبد القدوس بن محمد بن [عبد] الكبير (كذا) ابن شعيب بن الحجاب: حدثني عمي\nصالح بن عبد الكبير: حدثني عمي عبد السلام بن شعيب عن أبيه عن أنس بن مالك\nمرفوعا.\nوقال الترمذي مشيرا لضعفه:\n\" حديث غريب لا نعرفه إلا من هذا الوجه، وروي عن أنس بهذا الإسناد موقوفا،\nوهو عندنا أصح \".\nثم ساقه بسند صحيح عنه موقوفا بلفظ:\n\" إن لم نكن من الأزد، فلسنا من الناس \".\nوصالح بن عبد الكبير - هو ابن شعيب بن الحبحاب - وهو مجهول كما في \" التقريب\n\"، وقال في \" الميزان \":\n\" وما علمت له راويا غير ابن أخيه عبد القدوس بن محمد \".\n(تنبيه): قد علمت أن الترمذي ضعف هذا الحديث مرفوعا، وقد وهم الدكتور عمر\nتدمري في تعليقه على \" المعجم \"، فقال (ص ١٨١):","vol":"5","page":487},{"text":"\" أخرجه الترمذي رقم (٣٩٣٣) في المناقب باب في فضل اليمن، وقد صححه: \"\nالأزد.. \" إلخ.\nومن الغريب أنه قال عقبه:\n\" في سنده صالح بن عبد الكبير، وهو مجهول، وقال الترمذي: هذا حديث غريب..\n\".\nفمن أين جاء بعزوالتصحيح إليه؟ ! لعله فهم ذلك من قول الترمذي المتقدم:\n\" وهو عندنا أصح \".\nفإن كان كذلك، فهو فهم غريب عجيب، لأنه يعني الموقوف، كما هو صريح كلامه،\nثم إن لفظه مختصر جدا، ومخالف للفظ المرفوع كما بينته آنفا.\nومن ذلك يظهر خطأ السيوطي أيضا في \" الجامع الكبير \" (٨٣٧ - ١٠٠٩٠)، فإنه\nقال عقب الحديث:\n\" وروي عنه موقوفا، وهو أصح \".\nفأوهم أن لفظ الموقوف مثل لفظ المرفوع، وليس كذلك كما سبق.\n<span data-type=\"title\" id=toc-2478>٢٤٦٨ </span>- \" الاستئذان ثلاث، فبالأولى يستنصتون، والثانية يستصلحون، والثالثة يأذنون\nأويردون \".\nضعيف جدا\nرواه أبو عبد الرحمن السلمي في \" آداب الصحبة \" (١٥٠/١): أبنا علي بن عمر\nالحافظ (هو الدارقطني): حدثنا أبو بكر محمد بن أحمد بن صالح الأزدي: حدثنا\nالعباس بن يزيد: حدثنا عمر (الأصل: محمد) بن عمران: حدثنا دهثم بن قران عن\nيحيى بن أبي كثير عن عمروبن عثمان عن أبي هريرة مرفوعا.","vol":"5","page":488},{"text":"قلت: وهذا إسناد ضعيف جدا. دهثم هذا متروك.\nوعمر بن عمران ن وهو السدوسي؛ مجهول، وقال الأزدي:\n\" منكر الحديث \" كما في \" الميزان \"، ثم ساق له هذا الحديث.\nوالحديث عزاه السيوطي في \" الجامع \" للدارقطني في \" الأفراد \".\n<span data-type=\"title\" id=toc-2479>٢٤٦٩ </span>- \" الإسلام ذلول، لا يركبه إلا ذلول \".\nضعيف جدا\nرواه أحمد (٥/١٤٥)، وابن عساكر (١٦/٣٢٦/١) عن إسماعيل بن عياش عن معان بن\nرفاعة عن أبي خلف عن أنس بن مالك عن أبي ذر عن النبي ﷺ.\nقلت: وهذا إسناد ضعيف جدا، أبو خلف هذا - هو الأعمى - قال الذهبي:\n\" كذبه يحيى بن معين، وقال أبو حاتم: منكر الحديث \".\nواعتمده الهيثمي فأعله به (١/٦٢) .\nومعان بن رفاعة، مدني فيه ضعف.\nوإسماعيل بن عياش ضعيف في روايته عن غير الشاميين، وهذه منها.","vol":"5","page":489},{"text":"<span data-type=\"title\" id=toc-2480>٢٤٧٠ </span>- \" الإسلام نظيف فتنظفوا، فإنه لا يدخل الجنة إلا نظيف \".\nضعيف\nرواه الطبراني في \" الأوسط \" (٥/٤٦٤/٤٨٩٠ - ط) عن أحمد بن سهيل الوراق\nالواسطي قال: حدثنا نعيم بن مورع العنبري عن هشام بن عروة عن أبيه عن عائشة\nمرفوعا؛ وقال:\n\" تفرد به أحمد بن سهيل الوراق \".","vol":"5","page":489},{"text":"قلت: هو الواسطي، ذكره ابن حبان في \" الثقات \" (٨/٥١)، وقال أبو أحمد\nالحاكم: \" في حديثه بعض المناكير \" كما في \" الميزان \".\nو(نعيم بن مورع) ضعيف يسرق الحديث، وبه أعله الهيثمي في \" المجمع \" (\n٥/١٣٢)، ومن طريقه رواه ابن حبان في \" الضعفاء \" بلفظ: \" تنظفوا.. \"،\nويأتي تحت الحديث (٣٢٦٤) .\n<span data-type=\"title\" id=toc-2481>٢٤٧١ </span>- \" الأصابع تجري مجرى السواك إذا لم يكن سواك \".\nضعيف جدا\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/٢٢٤/٦٤٣٣) من طريق أبي غزية محمد بن\nموسى، قال: حدثني كثير بن عبد الله بن عمروبن عوف المزني عن أبيه عن جده\nمرفوعا، وقال:\n\" لم يروه عن كثير بن عبد الله المزني إلا أبو غزية \".\nقلت: اتفقوا على تضعيفه، بل اتهمه الدارقطني بالوضع؛ كما في \" اللسان \"،\nوقال ابن حبان في \" الضعفاء \" (٢/٢٨٩):\n\" كان ممن يسرق الحديث ويحدث به، ويروي عن الثقات أشياء موضوعات، حتى إذا\nسمعها المبتدىء في الصناعة سبق إلى قلبه أنه كان المتعمد لها \".\nقلت: ومثله أوأسوأ منه شيخه كثير بن عبد الله المزني، فقد كذبه جمع منهم\nأبو داود وابن حبان ن وتقدمت له أحاديث، ومن طريقه رواه أبو نعيم كما في \"\nالتلخيص \" (١/٧٠)، وقال:\n\" ضعفوه \".","vol":"5","page":490},{"text":"قلت: والحديث مما تساهل الهيثمي في نقده، فقال في \" مجمع الزوائد \" (٢/١٠٠ - ١٠١):\n\" رواه الطبراني في \" الأوسط \"، وكثير ضعيف، وقد حسن الترمذي حديثه \"!\nقلت: وهذا من تساهل الترمذي أيضا، بل إنه قد يصحح حديثه أحيانا، ولذلك قال\nالذهبي:\n\" فلهذا لا يعتمد العلماء على تصحيح الترمذي \". انظر \" الميزان \".\nفغفل الهيثمي عن قاعدة (الجرح مقدم على التعديل)، وعن اتهام الدارقطني لـ (\nمحمد بن موسى أبي غزية) بالوضع.\nوقد روي الحديث عن أنس بن مالك مرفوعا مختصرا، وله عنه طريقان؛ يرويهما\nعيسى بن شعيب، فقال مرة: عن عبد الحكم القسملي عن أنس مرفوعا بلفظ:\n\" تجزي من السواك الأصابع \".\nأخرجه ابن عدي (٥/٣٣٤)، ومن طريقه البيهقي في \" السنن \" (١/٤٠)، وقال\nابن عدي:\n\" عبد الحكم عامة أحاديثه مما لا يتابع عليه، وقال البخاري: منكر الحديث \".\nوقال عيسى بن شعيب مرة أخرى: حدثنا ابن المثنى عن النضر بن أنس عن أبيه به.\nأخرجه البيهقي، وقال:\n\" تفرد به عيسى بالإسنادين جميعا \".","vol":"5","page":491},{"text":"قلت: و(عيسى) هذا قال فيه البخاري:\n\" صدوق \".\nوبيض له ابن أبي حاتم، فلم يذكر فيه جرحا ولا تعديلا. وأما ابن حبان فجرحه\nجرحا شديدا، فقال في \" الضعفاء \" (٢/١٢٠):\n\" كان ممن يخطىء حتى فحش خطؤه، فلما غلب الأوهام على حديثه استحق الترك \".\nواعتمده الذهبي في \" المغني \"، فلم يذكر غيره. وأما الحافظ فجمع بين\nالقولين ولخصهما - كعادته - بقوله:\n\" صدوق له أوهام \".\nوقال في \" التلخيص \" عقب الحديث - وقد عزاه لابن عدي أيضا والدارقطني -:\n\" وفي إسناده نظر، وقال الضياء المقدسي: لا أرى بسنده بأسا، وقال البيهقي\n: المحفوظ عن ابن المثنى: عن بعض أهل بيته عن أنس نحوه. ورواه أيضا من طريق\nابن المثنى عن ثمامة عن أنس \".\nقلت: هذه الطريق عند البيهقي من رواية أبي أمية الطرسوسي: حدثنا عبد الله بن\nعمر الحمال: حدثنا عبد الله بن المثنى به.\nوهذا إسناد ضعيف، أبو أمية هذا اسمه (محمد بن إبراهيم بن مسلم الخزاعي)،\nقال الحافظ:\n\" صدوق، صاحب حديث، يهم \".\nوشيخه (عبد الله بن عمر الحمال) لم أعرفه، ويحتمل أنه الذي في \" تاريخ\nبغداد \" (١٠/٢٣):","vol":"5","page":492},{"text":"\" عبد الله بن عمروالجمال (كذا بالجيم)، أحسبه من أهل المدينة، قدم بغداد\n، وحدث بها.. روى عنه محمد بن أبي العوام الرياحي.. \".\nثم ساق له حديثا واحدا، ولم يزد، فهو مجهول.\nوأما الطريق التي قبلها، ففيها ذاك المجهول الذي لم يسم من أهل بيت المثنى،\nولا يفيد تسميته في طريق (عيسى بن شعيب) بالنضر بن أنس، لما عرفت من سوء\nحال (عيسى)، وبالتالي لا فائدة من قول الضياء:\n\" لا أرى بسنده بأسا \"، ولا في قول الحافظ العراقي أوابنه أبو زرعة في \" طرح\nالتثريب \" (٢/٦٨):\n\" والنضر بن أنس ثقة \"، فتنبه، ولذلك جزم البيهقي في صدر الحديث بأنه حديث\nضعيف. والله أعلم.\nوهناك حديث آخر بمعناه من حديث عائشة، ولكنه منكر، وهو مخرج في \" تمام\nالمنة \" (ص ٩٠) .\n<span data-type=\"title\" id=toc-2482>٢٤٧٢ </span>- \" أيما امراة قعدت على بيت أولادها، فهي معي في الجنة، وأشار بإصبعه السبابة\nوالوسطى \".\nضعيف\nرواه ابن بشران في \" الأمالي \" (١٨٣/١) عن مالك النهشلي: حدثنا ثابت عن\nأنس مرفوعا.\nقلت: وهذا سند ضعيف من أجل مالك هذا، قال الذهبي:\n\" لا يعرف \".","vol":"5","page":493},{"text":"قلت: وتابعه عبيس بن ميمون عن ثابت به أتم منه؛ بلفظ:\n\" أيما امرأة قامت نفسها على ثلاث بنات لها، إلا كانت معي في الجنة، وأهو ى\nبإصبعيه.\nوأيما رجل أنفق على ثلاث بنات أومثلهن من الأخوات، كان معي في الجنة هكذا،\nوأهو ى بإصبعيه \".\nأخرجه عبد الله بن أحمد في كتاب أبيه \" العلل \" (٢/٣٤٢)، وسأله عن هذا\nالحديث؟ فقال أحمد:\n\" هذا حديث منكر \".\nقلت: وآفته عبيس هذا، قال البخاري تبعا لأحمد:\n\" منكر الحديث \".\n<span data-type=\"title\" id=toc-2483>٢٤٧٣ </span>- \" أيما امرأة صامت بغير إذا زوجها، فأرادها على شيء، فامتنعت عنه، كتب الله\nعليها ثلاثا من الكبائر \".\nمنكر\nرواه الطبراني في \" الأوسط \" (١/١٠٧/٢) عن بقية بن الوليد عن الأوزاعي عن\nيحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا، وقال:\n\" لم يروه عن الأوزاعي إلا بقية \".\nقلت:: وهو ثقة، ولكنه مدلس، وقد عنعنه، وبه أعله الهيثمي (٣/٢٠٠) .\nومن المحتمل أن يكون تلقاه عن يوسف بن السفر عن الأوزاعي به، ثم أسقطه ودلسه\n، فإن له مثل هذه العادة، فقد سبقت له بعض الأحاديث رواها عن الأوزاعي\nوبينهما يوسف هذا، وهو متهم بالكذب، انظر على سبيل المثال الحديث (٦٢٢)،\nوقد قال المنذري في هذا الحديث (٢/٩٠):","vol":"5","page":494},{"text":"\" رواه الطبراني في \" الأوسط \" من رواية بقية، وهو حديث غريب، وفيه نكارة \".\n<span data-type=\"title\" id=toc-2484>٢٤٧٤ </span>- \" إياكم واستماع المعازف والغناء، فإنهما ينبتان النفاق في القلب كما ينبت\nالماء البقل \".\nضعيف جدا\nرواه أبو الحسن الحلبي في \" الفوائد المنتقاة \" (١/٧/٢) عن أبي جعفر محمد بن\nسنان: نا إبراهيم بن حبان: نا شعبة بن الحجاج عن عمروبن مرة عن مسروق بن\nالأجدع عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد واه بمرة، آفته إبراهيم هذا، وهو ابن البراء بن النضر بن\nأنس بن مالك الأنصاري، قال ابن عدي:\n\" حدث بالبواطيل \".\nوقال العقيلي:\n\" يحدث عن الثقات بالبواطيل \".","vol":"5","page":495},{"text":"<span data-type=\"title\" id=toc-2485>٢٤٧٥ </span>- \" إياك وما يسوء الأذن. ثلاث مرات \".\nضعيف\nرواه ابن سعد في \" الطبقات \" ٠ ٨/٣١٢)، وابن أبي عاصم في \" الآحاد \" (٢/٤٥٩\nو٦/٢٥٩)، وأبو نعيم في \" المعرفة \" (ق ٣٩٣/١) من طريق الطبراني، وابن\nبشران في \" الأمالي \" ٠ ٣٧/٢) عن تمام بن بزيع أبي سهل: حدثنا العاص بن\nعمروالطفاوي عن عمته:\nأنها دخلت في أناس من قومها على رسول الله ﷺ، فقالت: يا\nرسول الله، حدثني حديثا ينفعني الله ﷿ به، قال: فذكره.","vol":"5","page":495},{"text":"قلت: وهذا إسناد ضعيف جدا، العاص بن عمروالطفاوي لا يعرف إلا برواية تمام\nهذا، وبها ذكره ابن حبان في \" الثقات \" (٧/٣٠٥)، وقال:\n\" يعتبر حديثه من غير رواية تمام عنه \".\nوتمام بن بزيع، قال الدارقطني:\n\" متروك \".\nوفي \" مسند أحمد \" (٤/٧٦): حدثنا عبد الله: حدثني أبي قال: حدثني الصلت\nابن مسعود الجحدري قال: حدثنا محمد بن عبد الرحمن الطفاوي قال:\n\" خرج أبو الغادية وحبيب بن الحارث وأم أبي العالية مهاجرين إلى رسول الله\nﷺ، فأسلموا، فقالت المرأة: أوصني يا رسول الله! قال:\nفذكره دون قوله: \" ثلاث مرات \".\nقلت: وهذا إسناد معضل، فإن الطفاوي هذا من شيوخ أحمد الذين جلهم من أتباع\nأتابع التابعين، وفيهم قلة من أتباع التابعين.\nثم إنه رواه عنه بواسطة الجحدري، والجحدري هذا من شيوخ ابنه عبد الله بن أحمد\n، فهل هذا من رواية الأكابر عن الأصاغر، أم أن قوله في الإسناد: \" حدثني أبي\n\" زيادة من بعض النساخ؟ والثاني هو الذي يترجح عندي، لأنهم لم يذكروا\nالجحدري هذا في شيوخ أحمد، وإنما في شيوخ ابنه. والله أعلم.\nثم تأكدت مما رجحت حين رأيته مطابقا لما في \" جامع المسانيد \" لابن كثير (١٤/٣٣٣)، فإنه ليس في إسناده \" حدثني أبي قال \"، فالحمد لله على توفيقه،\nوأسأله المزيد من فضله.\nوكذلك عزاه الهيثمي (٨/٩٥) لعبد الله دون أبيه، ولكنه عطف عليه","vol":"5","page":496},{"text":"(الطبراني)، ولم أره في \" معاجمه الثلاثة \"، ولم يعزه إليه ابن كثير (١٤/٣٣٥)،\nوإنما إلى (أبي نعيم)، وهذا قد أخرجه في \" معرفة الصحابة \" (ق٢٨١/١) من\nطريق أخرى عن الصلت عن الطفاوي قال: سمعت العاص بن عمروالطفاوي قال: خرج أبو\nالغادية.. الحديث. وهذا يبين أن في رواية (عبد الله بن أحمد) سقطا. والله\nأعلم.\n<span data-type=\"title\" id=toc-2486>٢٤٧٦ </span>- \" إياكم والتعمق في الدين، فإن الله ﷿ قد جعله سهلا، فخذوا منه ما\nتطيقون، فغن الله ﷿ يحب ما دام من عمل صالح، وإن كان يسيرا \".\nضعيف جدا\nرواه ابن بشران في \" الأمالي \" (٢/١١/٢) عن عباد بن أحمد بن عبد الرحمن\nالعرزمي: حدثني عمي عن أبيه عن جابر عن يزيد بن مرة عن سويد بن غفلة قال:\nسمعت عمر بن الخطاب يقول: فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عباد بن أحمد العرزمي؛ قال الدارقطني:\n\" متروك \".\nوأبو هـ أحمد بن عبد الرحمن العرزمي؛ لم أجد له ترجمة.\nوعمه لم أعرفه اسمه.\nوما أبو عمه، فهو عبد الرحمن بن محمد بن عبيد الله بن أبي سليمان العرزمي؛\nضعفه الدارقطني، وقال أبو حاتم:\n\" ليس بالقوي \".\nوالحديث بيض له المناوي، فلم يتكلم عليه بشيء.","vol":"5","page":497},{"text":"<span data-type=\"title\" id=toc-2487>٢٤٧٧ </span>- \" إياكم ومشارة الناس، فإنها تدفن الغرة، وتظهر العرة \".\nضعيف\nرواه تمام في \" الفوائد \" (ج١/ رقم ٣٩)، والبيهقي في \" شعب الإيمان \" (\n٦/٣٤٢ - ٣٤٣/٨٤٤٣ و٨٤٤٤)، والقضاعي (٩٥٦) عن الوليد بن سلمة: حدثني\nالأوزاعي عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا. ومن طريق تمام رواه\nابن الأكفاني في جزء من حديثه (٧٠/٢) .\nقلت: وهذا إسناد موضوع، آفته الوليد بن سلمة، وهو الطبراني، وقد تفرد به\nكما قال البيهقي. قال أبو حاتم:\n\" ذاهب الحديث \".\nوقال دحيم وغيره:\n\" كذاب \".\nوقال ابن حبان:\n\" يضع الحديث على الثقات \".\nوله شاهد من حديث ابن عباس أخرجه ابن أبي الدنيا في \" كتاب الأشراف \" (١/٧١/٢\n) والعقيلي (١٧٥ - ١٧٦)، والطبراني في \" الصغير \" (رقم ٤١٢ - الروض) من\nطريق محبوب بن محرز التميمي عن سيف بن أبي المغيرة عن مجالد عن الشعبي عنه.\nقلت: وهذا إسناد ضعيف، مجالد وسيف ومحبوب ثلاثتهم ضعفاء.\nوالحديث قال الهيثمي في \" المجمع \" (٨/٧٥):\n\" رواه الطبراني في \" الصغير \" عن شيخه [محمد] بن الحسن بن هريم، ولم أعرفه\n، وبقية رجاله ثقات \"!\nكذا قال! وأقره المناوي في \" فيض القدير \"! وقد عرفت ما فيه من الضعفاء.","vol":"5","page":498},{"text":"<span data-type=\"title\" id=toc-2488>٢٤٧٨ </span>- \" إياكم والقسامة، قالوا: وما القسامة؟ قال: الرجل يكون على الفئام من\nالناس فيأخذ من حظ هذا ومن حظ هذا \".\nضعيف\nرواه أبو داود (٢٧٤٨)، وابن خزيمة في \" حديث علي بن حجر السعدي \"، فقال (\n٤/ رقم ١٣): حدثنا علي: حدثنا إسماعيل: حدثنا شريك عن عطاء أن\nرسول الله ﷺ قال: فذكره.\nورواه أبو سعد الجنزروذي في العاشر من \" أحاديث هشام بن عمار \" (٨/١ - ٢) عن\nأنس بن عياض: حدثنا شريك به.\nورواه البغوي في \" شرح السنة \" رقم (٢٤٩٤) من طريق أخرى عن علي بن حجر به،\nوقال:\n\" هذا حديث مرسل، ويروى عن محمد بن عبد الرحمن بن ثوبان عن أبي سعيد الخدري\nعن النبي ﷺ \". وقال البغوي:\n\" (القسامة) مضمومة القاف اسم لما يأخذه القسام لنفسه في القسمة، كالنشارة:\nاسم لما ينشر، والعجالة: اسم لما يعجل للضيف من الطعام، والفئام:\nالجماعات. وليس في هذا تحريم أجرة القسام إذا أخذها بإذن أرباب الأموال.\nإنما هذا فيمن ولي أمر قوم، فكان عريفا عليهم، فإذا قسم عليهم سهمانهم أمسك\nمنها شيئا لنفسه، وذلك حرام \".\nقلت: رواية ابن ثوبان الموصولة التي أشار إليها البغوي لفظها:\n\" إياكم والقسامة، قيل: وما القسامة؟ قال الشيء يكون بين الناس فينتقص\nمنه \".\nوصله أبو داود (٢٧٨٣)، وعنه الخطابي في \" غريب الحديث \" (١/٥٧٤)،","vol":"5","page":499},{"text":"والبيهقي في \" السنن \" (٦/٣٥٦): نا الزمعي عن الزبير بن عثمان بن عبد الله\nابن سراقة: أن محمد بن عبد الرحمن بن ثوبان أخبره أن أبا سعيد الخدري أخبره\nبذلك.\nقلت: والزبير هذا مجهول كما قال الذهبي، فلا يعتد بوصله.\n(فائدة): \" المحدثون يقولون: (القسامة) بفتح القاف، والقسامة من قسم\nاليمين، وإنما هي القسامة بضم القاف، وهو ما يأخذه القسام لأجرته فيعزل من\nرأس المال جزءا معلوما لنفسه، كالسقاطة اسما لما يسقط، والنشارة ... وإنما\nالمكروه من ذلك ما يقتات به على أرباب المال من غير إذن منهم فيه على ما تواضعه\nالباعة، وارتسمه السماسرة فيما بينهم من أخذهم من عرض المال شيئا معلوما، من\nكل ألف درهم عشرين درهما أونحوه، وإنما يلزم في هذا أجر المثل بالغا ما بلغ\n، ولا أعلم أحدا كره أجر القسام إلا ما يروى عن بعض السلف أنه كان يذهب في ذلك\nإلى أنها لا تحل من أجل أنه زعم كالحاكم، وإنما أجره في بيت المال \". قاله\nالخطابي.\n<span data-type=\"title\" id=toc-2489>٢٤٧٩ </span>- \" إياكم والفتن، فإن اللسان فيها مثل وقع السيف \".\nضعيف جدا\nأخرجه ابن ماجه (٣٩٦٨) عن محمد بن الحارث: حدثنا محمد بن عبد الرحمن بن\nالبيلماني عن أبيه عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، محمد بن عبد الرحمن بن البيلماني. متهم كما تقدم\nمرارا.\nوأبو هـ ضعيف، وكذا الراوي عنه.","vol":"5","page":500},{"text":"ولكنه قد توبع، فرواه خالد بن أبي عمران عن عبد الرحمن بن البيلماني عن\nعبد الرحمن بن هرمز عن أبي هريرة أن رسول الله ﷺ قال:\n\" ستكون فتنة صماء بكماء عمياء، من أشرف لها استشرفت له، وإشراف اللسان فيها\nكوقوع السيف \".\nأخرجه أبو داود (٤٢٦٤) .\nوخالد بن أبي عمران صدوق كما في \" التقريب \"، فهذا إسناده خير من الذي قبله،\nولكنه ضعيف على كل حال.\n<span data-type=\"title\" id=toc-2490>٢٤٨٠ </span>- \" إن هذا الدين متين، فأوغلوا فيه برفق، ولا تبغض إلى نفسك عبادة ربك، فإن\nالمنبت لا سفرا قطع، ولا ظهرا أبقى، فاعمل عمل امرىء يظن أن لن يموت أبدا،\nواحذر حذرا يخشى أن يموت غدا \".\nضعيف\nأخرجه البيهقي (٣/١٩)، وفي \" الشعب \" (٣٨٨٦) من طريق أبي صالح: حدثنا\nالليث عن ابن عجلان عن مولى لعمر بن عبد العزيز عن عبد الله بن عمروبن العاص\nمرفوعا.\nوهذا إسناد ضعيف لجهالة المولى الذي لم يسم، وضعف في أبي صالح، وهو\nعبد الله بن صالح.\nوله شاهد من حديث جابر بن عبد الله مرفوعا به دون قوله: \" فاعمل.. إلخ \".\nأخرجه البزار (٧٤)، والحاكم في \" معرفة علوم الحديث \" (٩٥ و٩٦)،","vol":"5","page":501},{"text":"والقضاعي (١١٤٧ و١١٤٨)، وأبو الشيخ في \" الأمثال \" (رقم ٢٢٩)،\nوالقزويني في \" التدوين \" (١/٢٣٧ - ٢٣٨)، والخطابي في \" العزلة \" (ص ٩٧)\n، والبيهقي (٣/١٨) من طريق أبي عقيل يحيى بن المتوكل عن محمد بن سوقة عن\nمحمد بن المنكدر عنه. وقال الحاكم:\n\" حديث غريب الإسناد والمتن \".\nقلت: وعلته أبو عقيل هذا؛ ضعيف كما في \" التقريب \".\nوخالفه عيسى بن يونس، فقال: حدثنا محمد بن سوقة قال: حدثني ابن محمد بن\nالمنكدر: قال النبي ﷺ: فذكره.\nأخرجه البخاري في \" التاريخ \" (١/١٠٢ - ١٠٣)، وقال:\n\" هذا أصح من الأول \". قلت: لأن عيسى بن يونس ثقة، فأرسله عن ابن محمد بن\nالمنكدر، واسمه (المنكدر بن محمد بن المنكدر)، وهو لين الحديث.\nوقال الهيثمي في \" المجمع \" (١/٦٢):\n\" رواه البزار، وفيه يحيى بن المتوكل أبو عقيل وهو كذاب \".\nقلت: لم أقف على من أطلق فيه الكذب، وقد أورد الحافظ في \" التهذيب \" أقوال\nالأئمة فيه، وكلها متفقة على تضعيفه، اللهم إلا رواية عن ابن معين، فقال:\n\" ليس به بأس \"، وإلا قول ابن حبان:\n\" ينفرد بأشياء ليس لها أصول، لا يرتاب الممعن في الصناعة أنها معمولة \".\nولعل هذا القول هو مستند الهيثمي في إطلاقه الكذب عليه.","vol":"5","page":502},{"text":"وللطرف الأول من الحديث شاهد يرويه عمروبن حمزة: حدثنا خلف أبو الربيع إمام\nمسجد سعيد بن أبي عروبة: حدثنا أنس بن مالك قال: قال رسول الله صلى الله عليه\nوسلم: فذكره دون قوله: \" ولا تبغض إلى نفسك.. إلخ.\nأخرجه أحمد (٣/١٩٩) قال: حدثنا زيد بن الحباب قال: أخبرني عمروبن حمزة..\nقلت: وهذا إسناد ضعيف، عمروبن حمزة هو القيسي، قال الدارقطني وغيره:\n\" ضعيف \".\nقلت: ولم يتهم، فحديثه بما قبله حسن دون قوله: \" ولا تبغض.. \" إلخ.\nوالله أعلم.\n<span data-type=\"title\" id=toc-2491>٢٤٨١ </span>- \" إن هذا العلم دين، فلينظر أحدكم ممن يأخذ دينه \".\nضعيف جدا\nرواه تمام (٣/٤٢/٢)، وابن عدي في مقدمة \" الكامل \" (١/١٤٨)، والسهمي في\n\" تاريخ جرجان \" (٤٣٠)، والهروي في \" ذم الكلام \" (١٣٦/١)، والديلمي في\n\" مسند الفردوس \" (١/٢/٣٠٢) من طريق خليد بن دعلج عن قتادة عن أنس مرفوعا.\nقلت: وهذا سند ضعيف جدا، خليد بن دعلج متروك.\nورواه القاضي عياض في \" الإلماع \" (١٠/٢) عن أبي نعيم: نا شافع بن محمد:\nنا يعقوب بن حجر: نا محمد بن سليمان: نا يزيد بن هارون عن حميد عن أنس به\nوقال:\n\" قال أبو نعيم: والصحيح وقفه على محمد بن سيرين \".","vol":"5","page":503},{"text":"قلت: ومن دون يزيد لم أعرفه، وقد أخرجه مسلم (١/١٤) في مقدمة \" صحيحه \"\nمن طريق ثالث موقوفا على ابن سيرين. وكذلك رواه ابن سمعون في \" الأمالي \" (\n١٧٣/١)، وابن عدي في \" المقدمة \" (١/١٤٩)، والهروي أيضا، والسلفي في \"\nالطيوريات \" (١٠/١٢٢/١)، وقال الهروي:\n\" هذا كلها عجائب مرفوعا إلى النبي ﷺ وعن الصحابة رضي الله\nعنهم، وهو عن التابعين أثبت \".\nثم ساقه من طرق عن ابن سيرين قوله، وعن زيد بن أسلم، والحسن البصري،\nوالضحاك بن مزاحم، وإبراهيم النخعي موقوفا عليهم.\nورواه قبيل ذلك عن ابن عباس وأبي هريرة موقوفا عليهما، وأشار إلى تضعيف\nإسنادهما كما تقدم.\n<span data-type=\"title\" id=toc-2492>٢٤٨٢ </span>- \" ألا أخبركم بسورة ملأت عظمتها ما بين السماء والأرض؟ ولقارئها من الأجر\nمثل ذلك، ومن قرأها غفر له ما بينه وبين الجمعة الأخرى، وزيادة ثلاثة أيام\n؟ قالوا: [بلى] قلا: سورة الكهف \".\nضعيف جدا\nرواه الديلمي (١/٢/٣٣٧) عن عبد الرحمن بن هشام المخزومي: حدثنا أبي عن هشام\nابن عروة عن أبيه عن عائشة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا. هشام المخزومي - هو ابن عبد الله بن عكرمة\nالمخزومي - قال ابن حبان:\n\" ينفرد بما لا أصل له من حديث هشام بن عروة، لا يعجبني الاحتجاج بخبره إذا\nانفرد \".","vol":"5","page":504},{"text":"وابنه عبد الرحمن؛ لم أجد له ترجمة الآن.\nوالحديث أورده السيوطي في \" الجامع \" من رواية ابن مردويه عنها بزيادة:\n\" ومن قرأ الخمس الأواخر منها عند نومه بعثه الله أبي الليل شاء \".\n٢٤٨٣ - \" أهل شغل الله في الدنيا هم أهل شغل الله في الآخرة، وأهل شغل أنفسهم في\nالدنيا هم أهل شغل أنفسهم في الآخرة \".\nموضوع\nرواه الديلمي (١/٢/٣٢٦) عن محمد بن القاسم بن محمد عن الحسن بن علي عن محمد\nابن ثابت عن ابن عون عن محمد بن سيرين عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد مظلم؛ من دون ابن عون لم أعرفهم، ومحمد بن ثابت جمع، فلا\nأدري أيهم هو؟\nوالحسن بن علي يحتمل أن يكون ابن زكريا محمد بن القاسم بن مجمع الطايكاني،\nتصحف على الناسخ \" مجمع \" إلى \" محمد \"، فإن يكن هو، فهو كذاب وضاع.\nوالحديث عزاه السيوطي \" لأفراد \" الدارقطني \" أيضا، وقال المناوي:\n\" سنده ضعيف \".\nولوائح الوضع عليه ظاهرة. والله أعلم.","vol":"5","page":505},{"text":"<span data-type=\"title\" id=toc-2493>٢٤٨٤ </span>- \" اهتز العرش لموت سعد بن معاذ حتى تخلعت أعواده \".\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٤٦٦) عن يحيى بن كثير أبي النضر عن محمد بن\nعمروعن أبي سلمة عن أبي هريرة. وعنه عن أبي جمرة عن إبراهيم عن سعد بن أبي\nوقاص مرفوعا. قال سعد:\n\" وذاك أول ما سمعنا أن للعرش أعوادا \". وقال:\n\" يحيى بن كثير صاحب البصري منكر الحديث. والحديث معروف من غير هذا الوجه،\nوليس يحفظ \" حتى تخلعت أعواده \" من وجه صحيح \".\nقلت: ويحيى هذا قال أبو حاتم:\n\" ضعيف، ذاهب الحديث جدا \".\nوقال الدارقطني:\n\" متروك \".\nوالحديث بدون الزيادة صحيح كما أشار العقيلي، وهو مخرج في \" الإرواء \" (٧٠٣) .","vol":"5","page":506},{"text":"<span data-type=\"title\" id=toc-2494>٢٤٨٥ </span>- \" أول من يصافحه الحق عمر، وأول من يسلم عليه، وأول من يأخذ بيده فيدخله\nالجنة \".\nمنكر جدا\nرواه ابن ماجه (١٠٤)، وابن أبي عاصم في \" السنة \" (رقم ١٢٤٥) بتحقيقي،\nوعبد الله بن أحمد في \" الفضائل \" (١/٤٠٨/٦٣٠)، وابن الجوزي في \" العلل \"\n(١/١٩٢/٣٠٨)، وابن عساكر (١٣/٣٨) عن داود بن عطاء المدني عن صالح بن\nكيسان عن ابن شهاب عن سعيد بن المسيب عن أبي بن كعب مرفوعا.","vol":"5","page":506},{"text":"قلت: وهذا سند ضعيف جدا. داود بن عطاء؛ قال البخاري:\n\" منكر الحديث \".\nوقال أحمد:\n\" ليس بشيء \"؛ كما في \" الميزان \" للذهبي، وساق له هذا الحديث ثم قال:\n\" هذا منكر جدا \".\nثم رواه ابن عساكر من طرق أحدها من طريق ابن عدي، وهذا في \" الكامل \" (٧/٦٥\n- ٦٦) عن محمد بن أبي حميد الأنصاري عن ابن شهاب به.\nومحمد هذا ضعيف.\nثم رواه ابن عساكر، وكذا الحاكم (٣/٨٤) عن الفضل بن جبير الوراق: نا\nإسماعيل بن زكريا عن يحيى بن سعيد بن المسيب به.\nوالفضل هذا قال العقيلي:\n\" لا يتابع على حديثه \".\nوالحديث قال السيوطي في \" الحاوي للفتاوي \" (٢/٢٢٦):\n\" سنده ضعيف \".\nوأما الذهبي فقال في \" تلخيص المستدرك \".\n\" قلت: موضوع، وفي إسناده كذاب \".\nولم أدر من هو الكذاب الذي يعنيه؟ نعم لما أورده ابن الجوزي في \" العلل \" من\nالطريق الأولى، ثم من طريق أبي البختري وهب بن وهب عن محمد بن أبي حميد عن ابن\nشهاب به. قال:\n\" هذا حديث لا يصح، أما الطريق الأول، فقال أحمد ويحيى: داود بن","vol":"5","page":507},{"text":"عطاء ليس\nبشيء، وقال ابن حبان: لا يحتج به بحال. وأما الثاني، ففيه أبو البختري\nالكذاب، ومحمد بن أبي حميد قال النسائي: ليس بثقة \".\nقلت: وأبو البختري هذا ليس في سند الحاكم، وإنما هو عند ابن عدي وابن\nعساكر.\nثم تنبهت إلى أن الذهبي يشير إلى الراوي عن الفضل بن جبير، وهو شيخ الحاكم\n(أحمد بن محمد بن عبد الحميد الجعفي)، فقد أورده في \" الميزان \"، وتبعه في\n\" اللسان \"، وساق له حديثا آخر، وقال:\n\" باطل، ذكره ابن طاهر \".\nقلت: وهو متعقب بأمرين:\nأحدهما: أنه متابع عند ابن عساكر.\nوالآخر: أن الجعفي هذا ترجمه الخطيب (٥/٥٤) برواية جمع من الثقات، وقال:\n\" وذكره الدارقطني فقال: صالح الحديث \".\nقلت: فالظاهر أن الحديث الذي أبطله ابن طاهر علته من غيره، كما هو الشأن في\nحديثنا هذا. والله أعلم.\n<span data-type=\"title\" id=toc-2495><span data-type=\"title\" id=toc-2496>٢٤٨٦ </span></span>- \" إن الله جعل العلم قبضات، ثم بثها في البلاد، فإذا سمعتم بعالم قد قبض من\nالأرض، فقد رفعت قبضة، فلا يزال يقبض حتى لا يبقى منه شيء \".\nمنكر\nرواه الديلمي (١/٢/٢٢٧) من طريق أبي نعيم بسنده عن أبي زهر: حدثنا السري عن\nعاصم عن مسروق عن ابن مسعود مرفوعا.","vol":"5","page":508},{"text":"قلت: وهذا إسناد ضعيف مظلم، من دون مسروق لم أعرفهم. ويحتمل عندي أن يكون\n(عاصم) محرفا من (عامر)، وهو الشعبي، فإنه معروف بالرواية عنه، وعليه\nيحتمل أن يكون (السري) هو ابن إسماعيل الكوفي ابن عم الشعبي، وهو متروك.\nوالله أعلم.\n<span data-type=\"title\" id=toc-2497>٢٤٨٧ </span>- \" التمسوا الرزق بالنكاح \".\nضعيف\nرواه الواحدي في \" الوسيط \" (٣/١١٦/٢)، والديلمي (١/١/٤٢) عن مسلم بن\nخالد عن سعيد بن أبي صالح عن ابن عباس مرفوعا. وقال الحافظ في \" مختصر\nالديلمي \":\n\" مسلم فيه لبس، وشيخه \"!\nكذا الأصل، بيض لشيخه، ولم أعرفه، وأما مسلم بن خالد، فهو المعروف\nبالزنجي قال في \" التقريب \":\n\" صدوق كثير الأوهام \".\nقلت: وفي معناه حديث:\n\" تزوجوا النساء، فإنهن يأتين بالمال \"، وسيأتي برقم (٣٤٠٠) .","vol":"5","page":509},{"text":"<span data-type=\"title\" id=toc-2498>٢٤٨٨ </span>- \" اطلبوا الخير دهركم، واهربوا من النار جهدكم، فإن الجنة لا ينام طالبها،\nوإن النار لا ينام هاربها، وإن الآخرة محففة بالمكاره.. \".\nضعيف جدا\nرواه البيهقي في \" الزهد \" (٩٠/١ - ٢) عن يعلى بن","vol":"5","page":509},{"text":"الأشدق: حدثنا عبد الله بن\nجراد أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد واه جدا، يعلى بن الأشدق، قال البخاري:\n\" لا يكتب حديثه \".\nوقال ابن حبان:\n\" وضعوا له أحاديث، فحدث بها ولم يدر \".\n<span data-type=\"title\" id=toc-2499>٢٤٨٩ </span>- \" اطلبوا الرزق في خبايا الأرض \".\nمنكر\nأخرجه أبو يعلى في \" مسنده \" (٢٠٧/٢): حدثنا مصعب بن عبد الله بن مصعب\nالزبيري: حدثني هشام بن عبد الله بن عكرمة عن هشام بن عروة عن أبيه عن عائشة\nمرفوعا.\nومن هذا الوجه أخرجه الطبراني في \" الأوسط \" (١/٤٩١/٤٩٩ و٩/٤٣ - ٤٤ - ط)،\nوأبو نعيم في \" أخبار أصبهان \" (٢/٣١٣)، والبيهقي في \" الشعب \" (\n٢/٨٧/١٢٣٣)، وقال:\n\" إن صح \".\nقلت: وهذا إسناد واه، هشام بن عبد الله؛ قال ابن حبان (٣/٩١):\n\" يروي عن (هشام بن عروة) ما لا أصل له من حديثه، كأنه هشام آخر! لا يعجبني\nالاحتجاج بخبره إذا انفرد، وهو الذي روى عن هشام عن أبيه ... \". ثم ساق هذا\nالحديث.\nقلت: لكني وجدت له متابعا، فقال أبو نعيم في \" الأخبار \" (٢/٢٤٣):\nحدثنا أبو بكر محمد بن جعفر بن يوسف: حدثنا محمد بن أحمد بن راشد: حدثنا أبو\nالسائب سلم بن جنادة: حدثنا أبو أسامة عن هشام بن عروة به.","vol":"5","page":510},{"text":"وأبو أسامة - واسمه حماد بن أسامة - وابن جنادة ثقتان، لكني لم أر من وثق\nابن راشد هذا، وقد أورده الخطيب (١/٣٠٢)، ولم يذكر فيه جرحا ولا تعديلا\n، وروى عنه أبو الحسين بن المنادي.\nوالحديث قال الهيثمي (٤/٦٣):\n\" رواه أبو يعلى والطبراني في \" الأوسط \"، وفيه هشام بن عبد الله بن عكرمة\nضعفه ابن حبان \".\nونقل ابن الجوزي في \" العلل \" (٢/١١٣) عن النسائي أنه قال:\n\" حديث منكر، وقد روي من قول عروة \".\n<span data-type=\"title\" id=toc-2500>٢٤٩٠ </span>- \" اطلبوا العلم يوم الاثنين، فإنه ميسر لطالبه \".\nضعيف\nرواه أبو الشيخ (ص ١٤٢)، وعنه أبو نعيم في \" أخبار أصبهان \" (١/٣٤٨)،\nوالديلمي في \" مسنده \" (١/١/١٥)، والشجري في \" أماليه \" (١/٥٤)، وابن\nالجوزي في \" العلل الواهية \" (١/٣٢٣) من طريق أبي الشيخ وغيره عن موسى بن\nأيوب عن عثمان بن عبد الرحمن عن حمزة الزيات عن حميد عن أنس مرفوعا.\nورواه الخطيب في \" التلخيص \" (١/١٢٣) من طريق محمد بن سلام البخاري عن عثمان\nابن عبد الرحمن الحراني عن حميد الطويل به، فأسقط من بينهما حمزة الزيات،\nوقال:\n\" محمد بن سلام البخاري شيخ في عداد المجهولين \".\nقلت: وشيخه الحراني قال الحافظ:","vol":"5","page":511},{"text":"\" صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعف بسبب ذلك، حتى نسبه ابن\nنمير إلى الكذب، وقد وثقه ابن معين \".\nوموسى بن أيوب ثقة، وهو النصيبي الأنطاكي.\nوله طريق أخرى عن حميد الطويل.\nفأخرجه ابن عساكر (١٤/١١٧/١) عن أحمد بن محمد المعروف بابن الدهان: حدثنا\nمحمد بن الحجاج عن أحمد بن عبد الله عن يحيى بن حميد الطويل عن أبيه عن أنس به.\nقلت: وهذا إسناد ضعيف جدا، يحيى بن حميد الطويل؛ قال ابن عدي:\n\" أحاديث غير مستقيمة \".\nومحمد بن الحجاج، جماعة لم يتبين لي من هو منهم. وكذلك لم أعرف ابن الدهان\nالراوي عنه.\nوله طريق ثالثة عن أنس مرفوعا به.\nأخرجه القاضي عياض في \" الإلماع \" (٩/١) عن مجاشع بن عمرو: نا كثير بن مسلم\n: سمعت أنس بن مالك به.\nقلت: وهذا موضوع، مجاشع أحد الكذابين؛ كما قال ابن معين.\nوكثير بن مسلم لم أعرفه، ولعله كثير بن سليم - مصغرا - فإنه معروف بالرواية\nعن أنس، وهو منكر الحديث كما قال البخاري.\nوقد روي له شاهد من حديث جابر مرفوعا بلفظ:","vol":"5","page":512},{"text":"<span data-type=\"title\" id=toc-2501>٢٤٩١ </span>- \" اطلبوا العلم كل اثنين وخميس، فإنه ميسر لمن طلب، وإذا أراد أحدكم حاجة،\nفليبكر إليها، فإني سألت ربي أن يبارك لأمتي في بكورها \"\nموضوع\nرواه ابن عدي في \" الكامل \" (٤/١ - ٢ و١/٣٦٤ - ط) عن محمد بن أيوب بن سويد:\nحدثني أبي: حدثني الأوزاعي عن محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أيوب بن سويد - وهو الرملي - صدوق يخطىء كما في\n\" التقريب \".\nوابنه شر منه، قال ابن حبان:\n\" لا تحل الرواية عنه \".\nوقال أبو زرعة:\n\" رأيته قد أدخل في كتب أبيه أشياء موضوعة \".\nذكره الذهبي في \" الميزان \"، ثم ساق له من موضوعاته حديثا غير هذا.\nوالجملة الأخيرة قد صحت عن جمع من الصحابة، فانظر \" صحيح الجامع \" برقم (١٣١١ - الطبعة الأولى الشرعية):\n\" اللهم بارك لأمتي في بكورها \".","vol":"5","page":513},{"text":"<span data-type=\"title\" id=toc-2502>٢٤٩٢ </span>- \" إذا حدثتم الناس، فلا تحدثوهم بما يفزعهم ويشق عليهم \".\nضعيف\nرواه ابن أبي عاصم في \" السنة \" (٥٨/٢)، وعنه أبو القاسم","vol":"5","page":513},{"text":"الأصبهاني في \"\nالحجة \" (١٣٦/١) وابن عدي (٧/٨٠)، والديلمي (١/١/١٠٧) من طريق الحسن\nبن سفيان، وأبو الحسن القزويني في \" مجلس من الأمالي \" (١٩٨/٢)، والهروي\nفي \" ذم الكلام \" (٤/٧١/٢) عن بقية بن الوليد عن الوليد بن كامل البجلي عن\nنصر بن علقمة الحضرمي عن عبد الرحمن بن عائذ الأزدي عن المقدام بن معدي كرب\nالكندي مرفوعا.\nومن هذا الوجه رواه أبو موسى المديني في \" اللطائف \" (١٦/١) من طريق\nالطبراني، وقال:\n\" لا يروى عن المقدام إلا بهذا الإسناد، تفرد به بقية \".\nقلت: هو ثقة مدلس، ولكنه قد صرح بالتحديث عند الهروي، فالعلة من شيخه\nالوليد بن كامل؛ قال ابن عدي:\n\" قال البخاري: عنده عجائب \". وقال الذهبي:\n\" ضعفه أبو الفتح الأزدي، ومن قبله أبو حاتم \".\n<span data-type=\"title\" id=toc-2503>٢٤٩٣ </span>- \" إذا حسدتم فلا تبغوا، وإذا ظننتم فلا تحققوا، وإذا تطيرتم فامضوا،\nوعلى الله فتوكلوا \".\nضعيف جدا\nرواه أبو بكر الشافعي في \" الفوائد \" (٤/٣٩/٢)، وابن عدي (٢٣٥/١ و٤/٣١٥ -\nط)، عن عبد الرحمن بن سعد: حدثني عبد الله بن سعيد بن أبي سعيد عن أبيه عن\nأبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عبد الله بن سعيد المقبري متهم بالكذب.\nوعبد الرحمن بن سعد، وهو ابن عمار بن سعد القرظ؛ قال الذهبي:\n\" ليس بذاك، قال ابن معين: ضعيف \".","vol":"5","page":514},{"text":"ثم وجدت له شاهدا مرسلا، ولكنه واه يرويه عبد الرحمن بن زيد بن أسلم عن أبيه\nقال: قال رسول الله ﷺ: فذكره.\nأخرجه إسحاق بن إبراهيم البستي في \" التفسير \" - مخطوط.\nقلت: عبد الرحمن بن زيد بن أسلم متروك ن وتقدمت له أحاديث منها في توسل آدم\nبالنبي ﵉.\n<span data-type=\"title\" id=toc-2504>٢٤٩٤ </span>- \" أظهروا النكاح، وأخفوا الخطبة \".\nضعيف\nرواه الديلمي (١/١/٢٧) عن عبد الرحمن بن حمدان الجلاب: حدثنا عثمان بن خرزاذ\n: حدثنا هارون بن عمر بن زياد الدمشقي - سنة عشرين ومائة -: حدثنا محمد بن\nخالد عن عبد العزيز بن محمد الدراوردي عن علقمة بن أبي علقمة عن أمه عن أم\nسلمة قالت: قال رسول الله ﷺ: فذكره.\nسكت عليه الحافظ في \" مختصره \"، وسنده ضعيف، أم علقمة، واسمها مرجانة؛\nمجهولة الحال، ومن دون الدراوردي فيه من لم أعرفه.\nوالجملة الأولى لها طريق آخر عن عائشة في \" علل ابن أبي حاتم \" (١/٤٢٥)،\nو\" سنن البيهقي \" (٧/٢٩٠)، وضعفه، و\" تاريخ الخطيب \" (٤/١٣٧) . لكنها\nصحت بلفظ: \" أعلنوا.. \". وهو مخرج في \" آداب الزفاف \" (ص١٨٣ - ١٨٤ -\nالمكتبة الإسلامية) .","vol":"5","page":515},{"text":"<span data-type=\"title\" id=toc-2505>٢٤٩٥ </span>- \" تعاهدوا نعالكم عند أبو اب المساجد \".\nموضوع\nأخرجه الخطيب في \" تاريخ بغداد \" (٥/٢٧٨) ومن طريقه ابن الجوزي في \" العلل \"\n(١/٤٠٣) من طريق علي بن عمر الحافظ (هو الدارقطني)","vol":"5","page":515},{"text":"عن يحيى بن هاشم السمسار\n: حدثنا مسعر بن كدام عن يزيد الفقير عن ابن عمر أن النبي صلى الله عليه\nوسلم قال: فذكره، وقال: قال علي بن عمر:\n\" غريب من حديث مسعر عن يزيد الفقير. تفرد به يحيى بن هاشم \".\nقلت: وهو كذاب.\nوالحديث أورده العلامة ابن القيم في رسالة له في الأحاديث الضعيفة الموضوعة من\nرواية الدارقطني في \" الأفراد \"، وقال (ق ١١٢/٢):\n\" قال يحيى: هو (يعني السمسار) دجال هذه الأمة، قيل له: أتراه وضع هذه\nالأحاديث؟ فقال: هو لا يحسن يضع هذه الأحاديث! ولكن وضعت له. وقال أحمد\nابن حنبل: لا يكتب عنه. وقال النسائي: متروك الحديث. وقال محمد بن\nعبد الرحيم: كان يضع الحديث. وقال أبو علي الحافظ: كان يكذب. وقال ابن\nعدي: كان ببغداد يضع الحديث. وقال ابن حبان: كان يضع الحديث على الثقات \".\nقلت: وروي مرسلا، فقال عبد الرزاق في \" المصنف \" (١/٣٨٨/١٥١٥): عن يحيى\nابن العلاء عن طلحة عن عطاء رفعه.\nوهذا - مع إرساله - ضعيف جدا؛ يحيى متروك، وطلحة إن كان ابن عبيد الله\nالعقيلي؛ فمجهول، وإن كان ابن عبيد الله بن كريز؛ فثقة.\nوأخرجه ابن أبي شيبة في \" مصنفه \" (٢/٤١٧) بسند صحيح عن الحسن - وهو البصري\n- مرفوعا بلفظ:\n\" تعاهدوا نعالكم؛ فإن رأى أحدكم فيهما أذى فليمطه، وإلا فليصل فيهما \".","vol":"5","page":516},{"text":"ورواه عبد الرزاق (١٥١٤) عن ابن جريج عن عطاء مرسلا نحوه. وفي معناه قوله\nﷺ:\n\" إذا جاء أحدكم المسجد فلينظر فإن رأى في نعليه قذرا أوأذى فليمسحه، وليصل\nبهما \".\nرواه أبو داود وغيره بسند صحيح عن أبي سعيد الخدري. وهو مخرج في \" الإرواء \"\n(٢٨٤) .\n<span data-type=\"title\" id=toc-2506>٢٤٩٦ </span>- \" رحم الله قوما يحسبهم الناس مرضى وما هم بمرضى \".\nضعيف\nرواه المعافى بن عمران في \" الزهد \" (٢٤٣/٢) عن مبارك بن فضالة عن الحسن\nمرفوعا نحوه. وذكره بهذا اللفظ السيوطي في \" الجامع الصغير \" من رواية ابن\nالمبارك عن الحسن مرسلا. ثم وجدته في \" الزهد \" (١٦١/١ من الكواكب ٥٧٥\nو٣٠/٩٢ - ط) لابن المبارك: حدثنا المبارك بن فضالة به.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله فيه عنعنة ابن فضالة، فإنه كان مدلسا.","vol":"5","page":517},{"text":"<span data-type=\"title\" id=toc-2507>٢٤٩٧ </span>- \" رحم الله قيسا، رحم الله قيسا، إنه كان على دين إسماعيل بن إبراهيم\nخليل الله ﷿، يا قيس حي يمنا، يا يمن حي قيسا، إن قيسا فرسان الله في\nالأرض، والذي نفسي بيده، ليأتين على الناس زمان ليس لهذا الدين ناصر غير قيس\n، إن لله فرسانا في الأرض موسومين، وفرسانا في الأرض معلمين، ففرسان الله في\nالأرض قيس، إنما قيس بيضة تفلقت عنها أهل البيت، إن قيسا ضراء الله في الأرض\n، يعني أسد الله \".","vol":"5","page":517},{"text":"ضعيف.\nرواه البخاري في \" التاريخ \" (٤/١/٩٨/٤٣٦)، والطبراني في \" المعجم الكبير \"\n(١٨/٢٦٥/٦٦٣)، و\" الأوسط \" ٠ ٩/٩/٨٠١١)، وابن منده في \" معرفة الصحابة \"\n(٢/١١٧/١)، وابن عساكر (٨/٤٠٥/١) من طريقين عن قتيبة بن سعيد: أنا\nعبد المؤمن بن عبد الله أبو الحسن: نا عبد الله بن خالد العبسي عن عبد الرحمن\nابن مقرن المزني عن غالب بن أبجر قال: ذكرت قيس عند رسول الله صلى الله\nعليه وسلم فقال: فذكره.\nقلت: وهذا سند ضعيف، عبد المؤمن بن عبد الله؛ قال أبو حاتم:\n\" مجهول \".\nوقال العقيلي:\n\" حديثه غير محفوظ \"، وأما ابن حبان فذكره في \" الثقات \" ٠ ٨/٤١٧) على\nقاعدته في توثيق المجهولين.\nواللذان فوقه في \" ثقات ابن حبان \" (٧/١٨ و٥/١١١)، لكن (ابن مقرن) هو\n(معقل بن مقرن) نسب إلى جده. ولذلك قال الهيثمي في \" المجمع \" (١٠/٤٩):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، ورجاله ثقات \"!\n(تنبيه): قال ابن أبي حاتم في \" الجرح والتعديل \" (٣/١/٦٦):\n\" عبد المؤمن بن عبد الله أبو الحسن الكوفي، وهو ابن عبد الله بن خالد العبسي\n... \".\nفقوله: \" وهو ابن عبد الله \" وهم منه أومن الناسخ؛ فإن عبد الله هذا إنما\nهو شيخه كما ترى في هذا السند عند جميع مخرجيه، وقد ترجم له ابن أبي حاتم","vol":"5","page":518},{"text":"(٢/٢/٤٤)، وذكر أنه روى عن جمع منهم (عبد الرحمن بن مقرن) هنا، وكذا في\n\" ثقات ابن حبان \" (٧/١٨)، وذكرا أنه روى عنه الأعمش والثوري، ولم يذكرا\nأبيه المزعوم هذا!\n(تنبيه آخر): أورد الحديث السيوطي في \" الجامع الصغير \" و\" الفتح الكبير \"\nمن رواية الطبراني بلفظ \" قسا \" مقتصرا على الطرف الأول منه، وهو وهم جرى\nعليه المناوي في \" شرحه \"، وساق حديث: أيكم يعرف القس بن ساعدة ... !\nوتبعهما على هذا الوهم من علق على الكتاب، وهم \" نخبة من العلماء الأجلاء \"\nكما جاء في طرة الكتاب! والصواب \" قيسا \"، كما في المصادر المتقدمة، وكذلك\nساقه الحافظ العراقي في \" محجة القرب \" (٥٢/١ - ٢) من طريق الطبراني، وقال:\n\" هذا حديث حسن غريب، ورجاله ثقات \".\nكذا قال، وفيه ما عرفت من جهالة (عبد المؤمن)، ولكنه اعتد بتوثيق ابن\nحبان إياه، وتبعه تلميذه الهيثمي فوثقه كما تقدم! !\n<span data-type=\"title\" id=toc-2508>٢٤٩٨ </span>- \" الأبدال أربعون رجلا، وأربعون امرأة، كلما مات رجل أبدل الله رجلا مكانه،\nوإذا ماتت امرأة، أبدل الله مكانها امرأة \".\nضعيف\nرواه الخلال في \" كرامات الأولياء \" (ق ١/٢)، والديلمي في \" مسنده \" (\n١/٢/٣٦٤) عن إبراهيم بن الوليد بن أيوب: حدثني أبو عمر الغداني: حدثنا أبو\nسلمة الخراساني عن عطاء عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، من دون عطاء لم أعرف أحدا منهم.","vol":"5","page":519},{"text":"والحديث أورده ابن الجوزي في \" الموضوعات \" (٣/١٥٢) من طريق الخلال هذه،\nوقال:\n\" فيه مجاهيل \".\nوتعقبه السيوطي في \" اللآلىء \" ٠ ٣/٣٣٢) بأن له طرقا أخرى عن أنس.\nقلت: لكن لا يصح منها شيء، وألفاظها مختلفة جدا كما يتبين للقارىء بالاطلاع\nعليها في رسالة السيوطي المطبوعة في \" الحاوي للفتاوي \" (٢/٤٥٥ - ٤٧٢)، بحيث\nلا يمكن القول بأن متنا معينا منها بعينه حسن لغيره. غاية ما في الأمر، أن\nهذه الروايات وغيرها مما روي تلتقي كلها على الاعتراف بوجود الأبدال، ويشهد\nلذلك استعمال أئمة الحديث كالشافعي وأحمد والبخاري وغيرهم لهذا اللفظ،\nفنجدهم كثيرا ما يقولون: فلان من الأبدال. ونحوذلك.\nوأما عددهم ومكانهم، فالروايات مضطربة جدا، لا يمكن الاعتماد على شيء منها\n؛ ولذلك قال ابن تيمية في \" مجموع الفتاوى \" (١١/٤٤١) في حديث الأبدال:\n\" الأشبه أنه ليس من كلام النبي ﷺ \". والله أعلم.\nوالحديث عزاه السيوطي في \" الجامع \" للمصدرين المذكورين أعلاه، وكذا في \"\nالحاوي \" (٢/٢٠٣)، وسكت عليه!\nومن طرق الحديث ما رواه ابن عدي (٥/٢٢٠ - ٢٢١)، والديلمي أيضا (٢/١/٢٣)\nمن طريق العلاء بن زيدك عن أنس مرفوعا بلفظ:\n\" البدلاء أربعون، اثنان وعشرون بالشام، وثمانية عشر بالعراق، كلما مات\nواحد منهم، بدل الله مكانه آخر، فإذا جاء الأمر، قبضوا كلهم \".","vol":"5","page":520},{"text":"قلت: وهذا موضوع، آفته العلاء هذا: قال الذهبي:\n\" تالف، قال ابن المديني: كان يضع الحديث \".\n(فائدة): قال ابن تيمية في تفسير (الأبدال):\n\" فسروه بمعان: منها: أنهم أبدال الأنبياء. ومنها أنه كلما مات منهم رجل\nأبدل الله مكانه رجلا. ومنها: أنهم أبدلوا السيئات من أخلاقهم وأعمالهم\nوعقائدهم بحسنات. وهذه الصفات لا تختص بأربعين، ولا بأقل، ولا بأكثر،\nولا تحصر بأهل بقية من الأرض \".\nويشر في كلامه الأخير إلى حديث:\n\" الأبدال في أهل الشام.. \".\nوقد مضى برقم (٩٤٠) من حديث عوف بن مالك، وسيأتي بأتم منه برقم (٢٩٩٣)\nمن حديث علي.\n<span data-type=\"title\" id=toc-2509>٢٤٩٩ </span>- \" ريح الولد من ريح الجنة \".\nضعيف\nأخرجه الطبراني في \" الصغير \" ص (١٦٩)، و\" الأوسط \" (٦/٤٠١/٥٨٥٦ - ط)،\nوابن حبان في \" الضعفاء \" (٣/٢٥ - ٢٦) من طريقين عن أحمد بن يونس: حدثنا\nمندل بن علي العنزي عن عبد المجيد بن سهيل بن عبد الرحمن بن عوف عن عبيد الله\nابن عبد الله بن عتبة عن ابن عباس به مرفوعا. وقال الطبراني:\n\" تفرد به مندل بن علي \".\nقلت: وهو ضعيف؛ كما في \" التقريب \".","vol":"5","page":521},{"text":"وبقية رجال الإسناد ثقات رجال \" الصحيحين \".\nوقال الهيثمي (٨/١٥٦):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \" عن شيخه محمد بن عثمان بن سعيد،\nوهو ضعيف \".\nوقال شيخه العراقي (٢/١٩٤):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \" وابن حبان في \" الضعفاء \"، وفيه\nمندل بن علي، وهو ضعيف \".\nقلت: فهو علة الحديث، وأما إعلال الهيثمي بشيخ الطبراني فمردود لوجهين:\nأحدهما: أنه ظنه (محمد بن عثمان بن سعيد بن عبد السلام بن أبي السوار المصري\n) الذي في \" الميزان \"، وفيه أن أبا سعيد بن يونس قال فيه: \" لم يكن بثقة \"\n، وليس به، بل هو (محمد بن عثمان بن سعيد أبو عمر الضرير الكوفي)، وفي\nترجمته أورد الطبراني حديثه هذا، ونسبه في \" الأوسط \": (الأموي)، وكذا\nفي \" سؤالات الحاكم للدارقطني \" (١٤٩/١٧٥)، وقال:\n\" ثقة \".\nوالآخر: أنه قد توبع كما أشرت في التخريج بقولي: \" من طريقين عن أحمد بن\nيونس \". على أن أحمد هذا قد تابعه (علي بن عبد الحميد أبو الحسن): حدثنا\nمندل بن علي ...\nأخرجه البيهقي في \" الشعب \" (٧/٤٧٩) . وعلي بن عبد الحميد هذا ثقة.","vol":"5","page":522},{"text":"وللحديث طريقان آخران عن ابن عباس، وشاهد من حديث عائشة ﵄.\nأما الطريق الأول، فأخرجه أبو الشيخ في \" التاريخ \" (ص ١٧٧) عن عيسى بن\nإبراهيم قال: حدثنا سليمان بن أبي سليمان عن عطاء بن أبي رباح عنه.\nقلت: وهذا إسناد ضعيف جدا. سليمان هذا، هو القافلاني؛ قال الذهبي:\n\" متروك الحديث، بصري مقل \".\nوعيسى بن إبراهيم، الظاهر أنه ابن طهمان الهاشمي، وهو متروك أيضا.\nوأما الطريق الآخر، فأخرجه عبد العزيز الكناني في \" حديثه \" (ق ٢٣٧/١)،\nوأبو بكر الكلاباذي في \" مفتاح المعاني \" (ق ٢١٢/٢) عن خارجة بن مصعب عن\nعبد المجيد بن سهل عن محمد بن عباد بن حفص عنه.\nقلت: وهذا كالذي قبله في الضعف. خارجة بن مصعب، قال الحافظ:\n\" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \".\nومحمد بن عباد بن حفص لم أعرفه.\nوأما الشاهد، فأخرجه ابن عدي (٢٩٤/٢ و٦/١٦٠ - ط) عن محمد بن عبد الملك\nالأنصاري: حدثنا عمرة بنت عبد الرحمن عن عائشة مرفوعا به وقال:\n\" وهذا غير محفوظ، ومحمد بن عبد الملك كل أحاديثه مما لا يتابعه الثقات عليه\n، وهو ضعيف جدا \".\nقلت: وبالجملة فالحديث ضعيف، لشدة ضعف طرقه وشاهده.","vol":"5","page":523},{"text":"<span data-type=\"title\" id=toc-2510>٢٥٠٠ </span>- \" إذا توضأت، فسال من قرنك إلى قدمك، فلا وضوء عليك. بعني الباصور \".\nمنكر\nرواه أبو عبيد في \" الطهور \" (ق ٢/١)، والعقيلي في \" الضعفاء \" (٢٤١)،\nوابن عدي في \" الكامل \" (٥/٣٠٧)، والطبراني في \" الكبير \" (١١/١٠٩/١١٢٠٢) عن بقية عن عبد الملك بن مهران عن عمروبن دينار عن ابن عباس، قال:\nأتى رجل إلى رسول الله ﷺ، فقال: إن بي الباصور؛ إذا توضأت\nسال مني، فقال رسول الله ﷺ: فذكره. وقال العقيلي:\n\" عبد الملك بن مهران صاحب مناكير، غلب على حديثه الوهم، لا يقيم شيئا من\nالحديث \".\nوساق له ثلاثة أحاديث هذا أحدها ثم قال:\n\" كلها ليس لها أصل، ولا يعرف منها شيء من وجه يصح \".\nوقال ابن عدي:\n\" منكر، لا أعلم رواه عن عمروبن دينار، غير عبد الملك بن مهران، وهو مجهول \".\nقلت: وبقية مدلس وقد عنعنه.\nوقال أبو عبيد:\n\" هذا حديث مرفوع، وهو عن شيخ مجهول، فلا أدري أمحفوظ هو أم لا؟ \".\n_________\nانتهى بفضل الله وكرمه المجلد الخامس من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة \"\nويليه إن شاء الله تعالى المجلد السادس، وأوله الحديث:\n٢٥٠١ - \" إذا توضأت وأنا جنب. . . \"\n\" وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"5","page":524},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\nالحمد لله رب العالمين، والصلاة والسلام على نبيه الكريم، وعلى آله وأصحابه الغُز الميامين، ومن اتبعهم بإحسان إلى يوم للدين، \" يوم لا ينفع مال ولا بنون إلا من أتى الله بقلب سليم \".\nأما بعد، فهذا هو المجلد السادس من \"سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة\"، وسيليها قريبًا إن شاء الله المجلد السابع، وكنا قد استلمنا أصولهما من الوالد الكريم منذ ثلاث سنوات تقريبا، وهيأنا له تجربة من كل منهما ليطلع عليهما ويراجعهما ويبدي ملاحظاته الأخيرة، كدأبه في كل مؤلفاته التي تأخذ طريقها نحو للطبع، وكان الوالد أثناءها منكبا بهمة وجلَد عجيبين على المراجعة الأخيرة لـ \" صحيح الترغيب وللترهيب \" و\" ضعيفه \"- حتى أًتمهما والحمد لله- ثم فاجأه المرض، ونال منه ما نال، واستمر به بين شدّة واستقرار، وكان- شفاه الله وقواه، ومتعنا به ومتعه بقواه- يستغل كل وقت يجد في نفسه شيئًا من قوة لينصرف إلى متابعة عمله في التحقيق والتأليف، وكنت آنست منه فترة طيبة من نشاط وهمة، فعرضت عليه أن يطلع على المئة الأولى من هذا المجلد قدر استطاعته، ولو كان يسيرًا، فقام- والحمد لله- بمراجعتها كما يفعل دائمًا ودائمًا في مَدد لا ينتهي مهما قدمنا له من تجارب متتابعة، ومدّه الله بتوفيقه، وبارك له في وقته، فأضاف عليها إضافات هامة، وهكذا ... كلما أنهى مئة أعطيته التالية حتى أتم هذا المجلد، ثم بدأ بالمجلد للسابع حتى وقف عند بداية المئة للرابعة، ولا زلت أنتظر فرصة ليُتمَه كاملا- إن شاء الله- وقد رافق ذلك الجهد فترات من ضعف وقوة، كنا بين مشفقين عليه داعين له بالشفاء والعافية، وبين مغتبطين لعمله وممارسته له؛ لعلمنا بشغفه به وإخلاصه له.\nئم زاده المرض وهنًا- جعله الله طهورًا- فانقطع فترة، رغم أنه ما فَتِىء يحاول الاستفادة من أي سانحة يجد فيها بعض النشاط- حتى لو كانت خمس دقائق، لا بل حتى لو كانت جملة أو كلمة كان قد وقف عندها، فيجلس ليتمها- متحاملًا على ضعفه وأوجاعه ...","vol":"6","page":3},{"text":"وحتى لا أمضي في للسرد بعيدا، أعود لأقول:\nإن معظم أحاديث هذا المجلد وغيره مما سيليه قد مضى على تخريجه وكتابته سنوات طويلة ربما جاوزت أربعين سنة! ومع أن الوالد الكريم كان دومًا في مراجعة مستمرة للأحاديث للتي صنفها بقسميها \"الصحيح \" و\" الضعيف \"، وتقليب دائم للأوراق والكتب في بحثه وتحقيقه وإضافة تعليقاته في كل ما يستجد عنده من توابع هذا العلم الشريف، إلا أنه وكما هو معلوم عند جميع طلاب للعلم، وكما نسمع من الوالد دائمًا:\n(العلم لا يقبل الجمود)، ومثله ما سمعت منه مرات عدة في جلساتي معه، حين يصل إلى فك رموز مسألة، أو حل معضلة ... يقول وعيناه أدمعهما الأسى وللسرور معًا:\n(الله أكبر.. كيف يقول البعض: إن علم الحديث قد نضج واحترق؟!!!) .\nلذا، ما انفكَّ الوالد يزيد في هذا العلم ويستزيد، متتبعا في عالم المطبوعات في هذا المجال كل جديد، إذ إنه- وكما يذكر غالبا في مقدمات مؤلفاته الجديدة أن كثيرا من الأصول والمصنفات التي كانت من أهم مراجعه لسنوات طويلة ماضية، والتي كانت مخطوطة أو محالًا عليها من بعض المصنفين القدامى، ومن جاء بعدهم، والذين كثيرا ما كان يعتمد عليهم في حكمه على الأحاديث؛ أن كثيرا منها قد طبع الآن، وظهر إلى حيز الوجود ما كان عسير المنال، لذا دأب الوالد على إعادة للنظر دوما في كل ما حققه من قبل، سواء ما كان منه عَرَضًا أثناء البحث، أم قصدا وتوجهًا، فاتسعت مساحة التحقيق، وازدادت دقة، وكان من ذلك خير عميم، وفضل كبير، والحمد لله.\nويحسن هنا الإشارة إلى أن القارئ الكريم سيجد في هذا المجلد- كسابقيه- الكثير من الأبحاث والتحقيقات الحديثية والفقهية، وفي تضاعيف بعضها ردودا علمية، والكثير من الفوائد.\nفمن الأبحاث الحديثية ما جاء تحت الأحاديث (٢٥٢١ و٢٥٣٥ و٢٨٣٨ و٢٥٤٤ و٢٦٤٤ و٢٦٤٥ و٢٦٧٠ و٢٦٨٨ و٢٧٤٢ و٢٧٥٠ و٢٨١٩ و٢٨٢٧ و٢٨٦٤ و٢٩١٠. . . .)، وخاصة منها ما يعتبر مثالًا جيدًا على أن قاعدة تقوية الحديث بكثرة طرقه ليست على إطلاقها، بل لها قيود يمكن للباحث تلمُّسها، فانظر","vol":"6","page":4},{"text":"مثلا الأحاديث (٢٥٢١- افعلا للمعروف ...)، و(٢٨٥٥- اطلبوا الخير عند حسان الوجوه)، و(٢٨٧٠- أقيلوا السخي زلته ...)، و(٢٨٨٥- أكرموا الخبز ...)، و(٢٩٥٥ - أنا مدينة للعلم وعلى بابها)، وهذا الأخير في متنه ما يدل على وضعه؛ فضلًا عن أن طرقه- كلها- بعضها أشد ضعفًا من بعض!\nوكذلك يجد القارئ الكثير من التحقيقات الموسعة حول تراجم بعض الرجال، فانظر مثلًا ما جاء تحت الأحاديث (٢٥١١ و٢٥١٤ و٢٦١٤ و٢٦٤٤ و٢٦٤٥ و٢٦٧٠ و٢٦٧٨ و٢٧٠١ و٢٧٤٢ و٢٨٢٧ و٢٩٠١ و...) .\nومن الأبحاث الفقهية ما جاء تحت الحديث (٢٥٣٨) من بيان أن ستر الرأس من الزينة عند المسلمين، و(٢٥٣٩) بيان أنه - ﷺ - رفع يديه في صلاة الكسوف....، وغيرها من الفوائد المختلفة المبثوثة في تضاعيف الكتاب كما جاء تحت الأحاديث (٢٥٠١ و٢٥٧٦ و٢٥٩٠ و٢٦٦٧ و٢٨٧٣ و٢٩٢٥ و٢٩٧٢ ...) .\nومن الردود العلمية مد يراه القارئ تحت الأحاديث (٢٥٣٨ و٢٥٥٦ و٢٦٢٠ و٢٦٣١ و٢٦٧٨ و٢٦٨٨ و٢٧٨٣ و٢٩٠١ و٢٩١٠ و٢٩٥٥ ...)، وتتناول الرد على الكوثري والغماري وغيرهما.\nوفي هذا المجلد الكثير من الأحاديث الضعيفة والموضوعة التي أودعها السيوطي في \"جامعه \" وهي خلاف شرطه، كالأحاديث (٢٥٠٢ و٢٥٤٧ و٢٥٥٠ و٢٥٦٦ و٢٦٧٨ ...)، وأحاديث أخرى تحتها بيان تساهل المناوي في تقويته للأحاديث مثال: (٢٥٢٦ و٢٦٣١ و٢٧٤٢ و٢٨١٩ و٢٨٩١ ...)، وغيرها كثير.\nوهناك العديد من الأحاديث صححها الحاكم ووافقه للذهبي! كالأحاديث (٢٥١٠ و٢٥٥٦ و٢٥٧٦ و٢٦٦٢)، وفي كثير غيرها خالفه فأصاب.\nويحسن- أيضًا- التنبيه هنا إلى قاعدة عدم الاعتماد على توثيق ابن حبان، ومَنْ على رأيه ممن سبق ولحق، وأن توضيح قاعدته ومناقشتها تفصيليًا سيكون بعون الله في كتاب الوالد المفيد \" تيسير انتفاع الخلان \" ومقدمته، وفي هذا المجلد جملة كبيرة من الأحاديث جاء تحتها بيان ذلك منها: (٢٥١١ و٢٧٠١ و٢٩١١ ...) .","vol":"6","page":5},{"text":"وأخيرًا، فهناك مجموعة من الأحاديث الضعيفة وفي الصحيح ما يغني عنها، انظر مثلًا الأحاديث (٢٥٠٩ و٢٥٢٥ و٢٦٣٣ و٢٦٤٨ و٢٦٦١ و٢٧٣٣ و٢٨٠٠ ...)، وأحاديث أخرى يرددها الناس على أنها أحِاديث صحيحة وهي ليست كذلك، كالأحاديث (٢٧٤٢- ارجعن مأزورات غير مأجورات)، و(٢٧٥٠- أزهد الناس في العالِم أهله وجيرأنه)، و(٢٨٥٥- اطلبوا الخير عند حسان الوجوه) ... وغيرها كثير مما\nتجده في ثنايا الكتاب، وراجع لها الفهارس تُقَرِّب لك كثيرا منها.\nوختامًا؛ لا بد في هذا المقام أن ندعو الله ﷿ أن يجزي خيرا كل من ساهم في إخراج هذا العمل للعلمي في كل مراحله، بما فيها إتمام جميع فهارسه العلمية بالصورة التي انتهجها الوالد للكريم ما استطاعوا إلى ذلك سبيلًا.\nأسأل الله للعظيم رب العرش العظيم أن يشفيه ويعافيه، ويمد في عمره في قوة، ويبارك في عمله، إنه سميع مجيب.\nو\" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".\nعمان - غرة جمادى الآخرة ١٤٢٠ هـ\nأم عبد الله\n* كنت قد كتبت هذا في تاريخه، ثم كان أمر الله قدرًا مقدورا، فتوفى الله والدنا الحبيب وأستاذنا الجليل عصرَ الثاني والعشرين من جمادى الآخرة، فلا حول ولا قوة إلا بالله، وإنا لله وإنا إليه راجعون.\nاللهم أجُرنا في مصيبتنا، واخلف لنا خيرًا منها.\nواغفر له اللهم وارحمه، أنت أرحم الراحمين ... آمين!","vol":"6","page":6},{"text":"<span data-type=\"title\" id=toc-2513>٢٥٠١ </span>- (إذا توضأت وأنا جنب أكلت وشربت، ولا أصلي ولا أقرأ حتى أغتسل) .\nضعيف\nرواه أبو عبيد في \" فضائل القرآن \" (ق ٤٥/٢)، والدارقطني (ص ٤٤)، والبيهقي (١/٨٩) عن ابن لهيعة عن عبد الله بن سليمان عن ثعلبة بن أبي الكنود عن عبد الله بن مالك الغافقي: أنه سمع رسول الله ﷺ يقول لعمر بن الخطاب؛ فذكره. وقال البيهقي:\n\" ورواه الواقدي عن عبد الله بن سليمان هكذا \".\nقلت: وهذا سند ضعيف عبد الله بن سليمان الظاهر أنه أبو حمزة المصري الطويل؛ لم يوثقه غير ابن حبان (٢/١٥٦)، وقال البزار: \" حدث بأحاديث لم يتابع عليها \".\nوثعلبة بن أبي الكنود؛ وثقه ابن حبان أيضا (١/٨)، وترجمه ابن أبي حاتم (١/١/٤٦٣) ولم يذكر فيه جرحا ولا تعديلا.\nتلك هي علة الحديث، وأما شمس الحق الأبادي فأعله بقوله:\n\" قلت: ابن لهيعة ضعيف، والواقدي متروك \".\nفلم يصنع شيئا؛ لأن ابن لهيعة وإن كان سيىء الحفظ، فهو صحيح الحديث إذا روى عنه أحد العبادلة، وهو كذلك هنا فمن الرواة عنه عبد الله بن وهب عند البيهقي، فزالت التهمة عنه، والواقدي لم يتفرد به كما سبق.\nوروى أبو عبيد عن عمر: أنه كره للجنب أن يقرأ شيئا من القرآن. وسنده صحيح.\nومن طرق عن عامر بن السمط عن أبي الغريف قال:","vol":"6","page":7},{"text":"\" سئل علي عن الجنب: أيقرأ القرآن؟ فقال: لا، ولا حرفا \".\nوهذا سند فيه ضعف من أجل (أبي الغريف) . انظر: \" ضعيف أبي داود \" (٣٢) - وفي أثر عمر كفاية، فنرى أنه يكره للجنب أن يقرأ القرآن. يؤيده كراهة النبي ﷺ أن يرد السلام وهو على غير وضوء، وهذا ظاهر لا يخفى. أما تحريم القراءة فلا دليل عليه.\n<span data-type=\"title\" id=toc-2514>٢٥٠٢ </span>- (إذا جاءكم الأكفاء فأنكحوهن، ولا تربصوا بهن الحدثان) .\nموضوع\nرواه الديلمي (١/١/١٠٦) من طريق الحاكم عن معلى بن هلال عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا.\nقلت: وهذا موضوع، آفته المعلى هذا، قال الذهبي:\n\" رماه السفيانان بالكذب، وقال ابن المبارك وابن المديني: كان يضع الحديث، وقال ابن معين: هو من المعروفين بالكذب والوضع ... \".\nقلت: ومع ذلك فقد سود السيوطي كتابه \" الجامع الصغير \" بهذا الحديث!.","vol":"6","page":8},{"text":"<span data-type=\"title\" id=toc-2515>٢٥٠٣ </span>- (لا تقوم الساعة حتى يرفع الركن والقرآن) .\nضعيف\nرواه أبو بكر المقرىء في \" الفوائد \" (١/١٠٧/٢)، والحازمي في \" الفيصل \" (٨٧/٢) عن سعيد بن المغيرة قال: حدثنا عبد الغفار بن عبد الله قال: حدثنا عفيف عن سفيان عن عمرو بن دينار عن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف، عبد الغفار هذا لم أجد له ترجمة، وقد ذكره المزي في ترجمة كل من عفيف؛ وهو ابن سالم الموصلي، وسعيد بن المغيرة؛ وهو","vol":"6","page":8},{"text":"عبد الغفار بن عبد الله بن الزبير التمار الموصلي.\nوسعيد بن المغيرة أورده المزي (١/٢٥٤/١) تمييزا، ولم يذكر فيه جرحا ولا تعديلا. وقال الحافظ في \" التقريب \":\n\" مجهول \".\nوروي الحديث عن ابن عمر، وسيأتي تخريجه برقم (٤٧٨٩) .\n<span data-type=\"title\" id=toc-2516>٢٥٠٤ </span>- (إذا مررت ببلدة ليس فيها سلطان فلا تدخلها، إنما السلطان ظل الله ورمحه في الأرض)\nضعيف\nرواه عباس الترقفي في \" حديثه \" (٤١/١) - وعنه البيهقي في \" السنن \" (٨/١٦٢) و\" شعب الإيمان \" (٦/١٨/٧٣٧٥) -: حدثنا سعيد بن عبد الله الدمشقي: حدثنا الربيع بن صبيح عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف، الربيع بن صبيح ضعيف؛ كما قال ابن معين والنسائي وغيرهما.\nوسعيد بن عبد الله الدمشقي؛ لم اجد به ترجمة، ويراجع له \" تاريخ ابن عساكر \".\nثم رجعت إليه؛ فوجدته (٢١/١٧٠ - ١٧٢) قد ذكر له أحاديث ليس هذا منها، وروى عن أبي حاتم أنه (مجهول)، ويقال فيه: (سعيد بن دينار) نسبة إلى جده.\nومن هذا الوجه أخرجه الديلمي في \" مسنده \" (١/١/١٤٩)، وعزاه السيوطي للبيهقي في \" الشعب \"، وأعله المناوي بالربيع بن صبيح؛ ونقل عن الذهبي: أنه ضعيف؛ ثم قال:","vol":"6","page":9},{"text":"\" ولذلك أطلق عليه السخاوي الضعف \".\n<span data-type=\"title\" id=toc-2517>٢٥٠٥ </span>- (إذا رأيتم الرجل يقتل صبرا، فلا تحضروا مكانه؛ لعله أن يقتل مظلوما فتنزل السخطة فيصيبكم معه) .\nضعيف\nرواه ابن سعد (٧/٥٠١) معلقا، ووصله أحمد (٤/١٦٧) والطبراني في \" المعجم الكبير \" (٤/٢١٩/٤١٨١) وابن منده في \" معرفة الصحابة \" (قطعة منه، ق٢/١ في المكتبة الظاهرية ٤٤٤٢ - عام) من طريقين عن ابن لهيعة عن يزيد بن أبي حبيب عن خرشة بن الحارث صاحب النبي ﷺ: فذكره.\nقلت: وهذا سند ضعيف، من أجل ابن لهيعة، فإنه ضعيف في غير رواية العبادلة عنه وهذه منها.","vol":"6","page":10},{"text":"<span data-type=\"title\" id=toc-2518>٢٥٠٦ </span>- (إذا رأيتم العبد ألم الله به الفقر والمرض فإن الله يريد أن يصافيه) .\nموضوع\nرواه الديلمي (١/١/٥٧) عن أبي إسحاق إبراهيم بن الحسن بن داود العطار: حدثنا محمد بن خلف بن عبد السلام: حدثنا موسى بن إبراهيم: أخبرنا موسى بن جعفر بن محمد عن أبيه عن جده عن علي مرفوعا.\nبيض له الحافظ في \" مختصره \"، وهو موضوع، آفته موسى بن إبراهيم المروزي؛ قال الذهبي:\n\" كذبه يحيى، وقال الدارقطني وغيره: متروك فمن بلاياه ... \". ثم ذكر له حديث: \" من أراد أن يؤتيه الله حفظ العلم فليكتب هذا الدعاء.. اللهم إني","vol":"6","page":10},{"text":"أسألك ... وأسألك بحق محمد وإبراهيم وموسى. الحديث بطوله \". وهذا كذب ظاهر!\n<span data-type=\"title\" id=toc-2519>٢٥٠٧ </span>- (إذا رددت على السائل ثلاثا فلا عليك أن تزبره) .\nضعيف\nرواه الطبراني في \" الأوسط \" (١/٨٩/١ من الجمع بين المعجمين)، وابن النجار (١٠/١٥٢/١) عن حبان بن علي عن طلحة بن عمرو متروكان، وقول ابن عراق في \" تنزيه الشريعة \" (٢٦٤//) إنهما ضعيفان؛ فيه تساهل مخل.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية الدارقطني عن ابن عباس؛ وقال: تفرد به الوليد بن الفضل العنزي.\nوتعقبه السيوطي بأن لحديث ابن عباس طريقا ليس فيه الوليد، أخرجه الديلمي. وأقول: وهذا تعقب لا طائل تحته، لأنه من رواية طلحة بن عمرو، عن ابن عباس. وطلحة متروك؛ كما في \" التقريب \".\nوأما الوليد بن الفضل العنزي فهو ممن يروي الموضوعات كما قال ابن حبان والحاكم وغيرهما.","vol":"6","page":11},{"text":"<span data-type=\"title\" id=toc-2520>٢٥٠٨ </span>- (من ترك الصلاة متعمدا فقد كفر جهارا) .\nضعيف\nرواه الطبراني في \" الأوسط \" (١٤/١ - من ترتيبه) عن محمد بن أبي داود الأنباري: حدثنا هاشم بن القاسم عن أبي جعفر الرازي عن الربيع بن","vol":"6","page":11},{"text":"أنس عن أنس بن مالك مرفوعا، وقال:\n\" لم يروه عن أبي جعفر إلا هاشم؛ تفرد به محمد \".\nقلت: لم أجد له ترجمة، ومن المحتمل أن يكون في \" الثقات \" لابن حبان.\nوهاشم بن القاسم؛ الظاهر أنه أبو النضر البغدادي، ثقة حافظ من رجال الشيخين.\nثم وجدناه في \" الثقات \" لابن حبان؛ بل وترجمه في \" التهذيب \" واسم أبيه سليمان. وهو صدوق. وإنما علة الحديث أبو جعفر الرازي؛ فإنه سيىء الحفظ.\nوأما قول الهيثمي (١/٢٩٥):\n\" ورجاله موثقون إلا محمد بن أبي داود فإني لم أجد من ترجمه، وقد ذكر ابن حبان في \" الثقات \": محمد بن أبي داود البغدادي؛ فلا أدري هو هذا أم لا؟ \".\nقلت: يظهر لي لأنه هذا؛ لأن شيخه بغدادي أيضا كما رأيت، وقد ترجمه الخطيب في \" تاريخ بغداد \" (٥/٢٩٢) ووثقه. وهو من شيوخ أبي داود، ومترجم في \" التهذيب \" وغيره.\nوقوله: \" موثقون \"؛ فيه إشارة إلى تليين توثيق بعضهم، وليس هو إلا الرازي.\n<span data-type=\"title\" id=toc-2521>٢٥٠٩ </span>- (من أحب فطرتي فليستن بسنتي، ومن سنتي النكاح) .\nضعيف\nأخرجه عبد الرزاق في \" المصنف \" (٦/١٦٩/١٠٣٧٨) وابن بطة في \" الإبانة \" (٢/١١٧/١)؛ والبيهقي في \" السنن \" (٧/٧٨) عن ابن جريج عن إبراهيم بن ميسرة عن عبيد بن سعد عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، ابن جريج مدلس وقد عنعنه.","vol":"6","page":12},{"text":"وعبيد بن سعد؛ لم أعرفه، ويحتمل أنه عبيد بن سعيد الذي روى عن مجاهد، وعنه معتمر بن سليمان، قال ابن أبي حاتم (٢/٢/٤٠٨) عن أبيه:\n\" لا أعرفه \".\nثم قال البيهقي:\n\" وروي ذلك عن أبي حرة عن الحسن عن أبي هريرة ﵁ عن النبي ﷺ \".\nقلت: أخرجه ابن عدي في \" الكامل \" (٧/٢٥٤٩) .\nقلت: الحسن - وهو البصري - مدلس، ومثله أبو حرة؛ واسمه واصل بن عبد الرحمن، قال الحافظ:\n\" صدوق عابد، وكان يدلس عن الحسن \".\nثم رأيت الحديث في \" مجمع الزوائد \" من الطريق الأولى؛ وقال (٤/٢٥٢):\n\" رواه أبو يعلى ورجاله ثقات إن كان عبيد بن سعد صحابيا، وإلا فهو مرسل \".\nثم رأيته عند أبي يعلى (٥/٢٧٤٨): حدثنا أبو خيثمة: أخبرنا سفيان عن إبراهيم بن ميسرة عن عبيد بن سعيد يبلغ به النبي ﷺ.\nوقال الحافظ في ترجمته من \" الإصالة \":\n\" وذكره ابن حبان في \" ثقات التابعين \" مثل ما ترجم له البخاري سواء، ويغلب على الظن أنه تابعي، لأنه لم يصرح بسماعه \".","vol":"6","page":13},{"text":"قلت: والحديث محفوظ بلفظ:\n\".... فمن رغب عن سنتي فليس مني \".\nأخرجه الشيخان وغيرهما من حديث أنس، وأخرجه البيهقي أيضا في \" السنن \"، وفي \" الشعب \" (٢/١٢٣/٢) وقال:\n\" وروينا من وجه آخر عن النبي ﷺ: من أحب فطرتي ... \".\n(تنبيه): عزاه الحافظ السيوطي في \" الجامع \" للبيهقي عن أبي هريرة، وكان الأولى به أن يعزوه إليه عن عبيد بن سعد وحده؛ لأنه قد ساق إسناده إليه بخلاف حديث أبي هريرة فقد علقه عنه كما عرفت.\n<span data-type=\"title\" id=toc-2522>٢٥١٠ </span>- (شاهد الزور لا تزول قدماه حتى تجب له النار) .\nضعيف\nرواه أبو يعلى في \" مسنده \" (٣/١٣٦١ - مصورة المكتب)، والحارث بن أبي أسامة في \" مسنده \" (ص ١٠٩ - من زوائده)، والعقيلي في \" الضعفاء \" (٣٩٥)، والخطيب في \" التاريخ \" (٢/٤٠٣)، وابن عساكر (١٦/١٣٦/١) عن محمد بن الفرات: حدثنا محارب بن دثار عن ابن عمر مرفوعا. وقال العقيلي:\n\" محمد بن الفرات؛ قال يحيى: ليس بشىء، وقال البخاري: منكر الحديث، رماه أحمد] بالكذب [\". وقال أبو داود:\n\" روى عن محارب أحاديث موضوعة منها عن ابن عمر في شاهد الزور \".\nوذكره البخاري في \" التاريخ الصغير \" (ص ١٩٥) وساق له هذا الحديث وعقبه بقوله السابق: \" منكر الحديث \".\nومن طريقه أخرجه الحاكم في \" المستدرك \" (٤/٩٨) وقال:","vol":"6","page":14},{"text":"\" صحيح الإسناد \"! ووافقه الذهبي! وهذا من عجائبه؛ فإنه في \" الميزان \" ساقه فيما أنكر على ابن الفرات فأصاب، ثم كأنه نسي هذا فوافق الحاكم على تصحيحه! وكم له من مثل هذا الوهم ﵀.\nومن هذا الوجه رواه ابن عدي (٢٩٠/٢) - وعنه البيهقي في \" السنن \" (١٠/١٢٢) - وقال:\n\" لا أعلم يرويه غير محمد بن الفرات، والضعف بين على ما يرويه \".\nوضعفه البيهقي أيضا.\nقلت: قد أخرجه أبو نعيم في \" الحلية \" (٧/٢٦٤) عن محمد بن خليد: حدثنا خلف بن خليفة: حدثنا مسعر عن محارب به؛ وقال:\n\" تفرد به محمد بن خليد عن خلف \".\nقلت: وهما ضعيفان.\nوله طريق أخرى؛ أخرجها الخطيب (١١/٦٣)، وابن عساكر (٩/٤٠٠/١) عن الحسن بن زياد اللؤلؤي: أخبرنا أبو حنيفة عن محارب بن دثار عن ابن عمر مرفوعا.\nوالحسن هذا كذاب؛ كما قال ابن معين ويعقوب بن سفيان والعقيلي وغيرهم.\nوأبو حنيفة؛ ليس هناك في الحديث.\nثم رواه ابن عساكر (١٥/٣٣٦/٢) في ترجمة محمد بن عصمة بن حمزة السعدي الخراساني من حديث ابن عمر أيضا، لكن سقط من النسخة سنده من السعدي إلى ابن عمر.","vol":"6","page":15},{"text":"والحديث أشار الحافظ ابن عبد البر إلى تضعيفه في \" التمهيد \" (٥/٧٣) .\n<span data-type=\"title\" id=toc-2523>٢٥١١ </span>- (شراركم عزابكم، وأراذل موتاكم عزابكم) .\nضعيف\nرواه العقيلي في \" الضعفاء \" (٣/٣٥٦) عن برد بن سنان عن مكحول عن عطية بن بسر الهلالي عن عكاف بن وداعة الهلالي: أنه أتى النبي ﷺ فقال: \" يا عكاف! ألك امرأة؟ قال: لا، قال: فجارية؟ قال: لا، قال: وأنت صحيح موسر؟ قال: نعم، قال فأنت إذا من إخوان الشياطين، إن كنت من رهبان النصارى فالحق بهم، وإن كنت منا فإن من سنتنا النكاح، يا ابن وداعة ... \" فذكر الحديث بطوله. وسأذكره بتمامه قريبا إن شاء الله تعالى، وأعله العقيلي بقوله:\n\" عطية لا يتابع عليه \".\nوأخرجه عبد الرزاق في \" المصنف \" (٦/١٧١/١٠٣٨٧)، وعنه أحمد (٥/١٦٣)، وعنه ابن الجوزي في \" الواهية \" (٢/١١٨) من طريق محمد بن راشد عن مكحول عن رجل عن أبي ذر قال:\nدخل على رسول الله ﷺ رجل يقال له: عكاف بن بشر التميمي؛ فقال له النبي ﷺ:\n\" يا عكاف! هل لك من زوجة؟ قال: لا. قال: ولا جارية؟ قال: ولا جارية. قال: وأنت موسر بخير؟ قال: وأنا موسر بخير. قال:\n\" أنت إذن من إخوان الشياطين، لو كنت في النصارى كنت من رهبانهم، إن سنتنا النكاح، شراركم عزابكم، وأراذل موتاكم عزابكم، أبالشياطين تتمرسون؟! ما للشيطان من سلاح أبلغ في الصالحين من النساء؛ إلا المتزوجون، أولئك","vol":"6","page":16},{"text":"المطهرون المبرؤون من الخنا.\nويحك يا عكاف! إنهن صواحب أيوب ويوسف وكرسف \".\nفقال له بشر بن عطية (١): ومن كرسف يا رسول الله؟ فقال:\n\" رجل كان يعبد الله بساحل من سواحل البحر ثلاثمائة عام، يصوم النهار، ويقوم الليل، ثم إنه كفر بالله العظيم بسبب امرأة عشقها، وترك ما كان عليه من عبادة الله ﷿، ثم استدرك الله ببعض ما كان منه فتاب عليه. ويحك يا عكاف! تزوج وإلا فأنت من المذبذبين \".\nقال: زوجني يا رسول الله! قال:\n\" قد زوجتك كريمة بنت كلثوم الحميري \".\nقلت: وهذا متن منكر جدا، وإسناد ضعيف، محمد بن راشد - وهو المكحولي - قال الحافظ في \" التقريب \":\n\" صدوق يهم \".\nوشيخه الذي لم يسم لعله الذي في الرواية الأولى عطية بن بسر الهلالي، قال البخاري - في رواية العقيلي عنه -:\n\" لم يقم حديثه \".\nومن عجائب ابن حبان أنه أورده في كتابه \" الثقات \" (٥/٢٦١)؛ ومع ذلك قال فيه:\n_________\n(١) هو المازني، أنظر ما يأتي بعد صفحة.","vol":"6","page":17},{"text":"\" روى عنه مكحول في (التزويج)، متن منكر، وإسناد مقلوب \"!\nقلت: فلا أدري كيف يكون ثقة من روى مثل هذا الحديث المنكر، ولم يذكر له هو ولا غيره من الأحاديث حتى يمكن أن يقال فيه - مثلا -: إنها مستقيمة، ومن أجلها وثقه، ولم يضره تفرده بهذا الحديث المنكر؛ كان يمكن أن يقال هذا، ولكن أين له مثل هذه الأحاديث؟!\nوالحق أن هذا مثال من عشرات الأمثلة إن لم أقل: مئاتها التي تدل على تساهل ابن حبان في التوثيق، والنية متوجهة لتفصيل القول في ذلك في مقدمة كتابي الجديد الذي أنا في صدد تحضيره بعنوان \" تيسير انتفاع الخلان بكتاب ثقات ابن حبان \" يسر الله لي إتمامه ثم نشره بمنه وكرمه.\nثم إن الحديث قد روي من طريق أخرى عن عطية بن بسر المازني قال:\n\" جاء عكاف بن وداعة الهلالي إلى رسول الله ﷺ، فقال له رسول الله ﷺ: يا عكاف! ألك زوجة؟ .... \" الحديث بتمامه.\nأخرجه أبو يعلى في \" مسنده \" (٤/١٦٢٦)، وبحشل في \" تاريخ واسط \" (ص ٢٠١) والطبراني في \" المعجم الكبير \" (١٨/٨٥ - ٨٦)، والبيهقي في \" شعب الإيمان \" (٢/١٣٤/١) من طريق بقية بن الوليد عن معاوية بن يحيى عن سليمان بن موسى عن مكحول عن غضيف بن الحارث عن عطية بن بسر المازني.... وقال البيهقي عقبه:\n\" لفظ حديث ابن عبدان؛ غير أنه قال: (عطية بن قيس)، وإنما هو عطية بن بسر أخو عبد الله بن بسر \".\nقلت: يشير إلى أنه - كأخيه - صحابي، وهو ما صرح به جمع، منهم ابن","vol":"6","page":18},{"text":"حبان نفسه، فقد قال في \" الثقات \" (٣/٣٠٧):\n\" عطية بن بسر المازني، له صحبة \".\nلكن ذلك مما لا يعطي الحديث قوة، لأن السند إليه لا يصح؛ فيه علل:\nالأولى: عنعنة مكحول، فإنه معدود في المدلسين.\nالثانية: معاوية بن يحيى - وهو الصدفي - وهو ضعيف كما في \" التقريب \"، وقال الذهبي في \" الكاشف \":\n\" ضعفوه \".\nالثالثة: بقية بن الوليد؛ فإنه مدلس أيضا، وقد تابعه الوليد بن مسلم عنه.\nأخرجه العقيلي، ومن طريقه ابن الجوزي في \" الواهية \" (٢/١١٨ - ١٢٠) .\nلكن الوليد مدلس أيضا تدليس التسوية، واقتصر ابن الجوزي على إعلال هذا الطريق بمعاوية بن يحيى؛ وقال:\n\" قال ابن معين: ليس بشيء \".\nونقل قول العقيلي المتقدم؛ ثم قال:\n\" قالوا: لا يصح من هذا شيء \".\nونحوه قال الحافظ في ترجمة عكاف من \" الإصابة \":\n\" والطرق المذكورة كلها لا تخلو من ضعف واضطراب \".\n(تنبيه): ذكر الحافظ: أن عبد الرزاق رواه عن محمد بن راشد عن مكحول عن غضيف بن الحارث عن أبي ذر قال جاء عكاف بن بشر التميمي. وقال عقبه:","vol":"6","page":19},{"text":"\" قلت: وقد أخرجه أحمد عن عبد الرزاق بهذا الإسناد. والله أعلم \".\nوأقول: هذا وهم؛ فإن غضيفا لم يسم في رواية عبد الرزاق. ولا في رواية أحمد عنه، ولا في رواية ابن الجوزي من طريقه؛ كما سبق في تخريجي إياه، ولذلك قال الهيثمي (٤/٢٥٠):\n\" رواه أحمد، وفيه راو لم يسم، وبقية رجاله ثقات \".\nكذا قال! وقد عرفت أن فيه محمد بن راشد؛ وقول الحافظ ابن حجر فيه.\nوعزا رواية عطية بن بشر لأبي يعلى والطبراني؛ وقال:\n\" وفيه معاوية بن يحيى الصدفي؛ وهو ضعيف \".\nهذا وقد رويت الجملة الأولى من حديث الترجمة من حديث أبي هريرة ﵁، ولكن إسناده ساقط بمرة، فرواه أبو يعلى في \" مسنده \" (ق ١١٥/١)، والطبراني في \" الأوسط \" (١/١٦٢/١)، وابن عدي (١١٩/٢)، والواحدي في \" الوسيط \" (٣/١١٤/٢) عن خالد بن إسماعيل المخزومي عن عبيد الله بن عمر عن صالح مولى التوأمة عن أبي هريرة قال: لو لم يبق من أجلي إلا يوم واحد إلا لقيت الله بزوجة؛ لأني سمعت رسول الله ﷺ يقول: ... فذكره؛ وقال:\n\" لم يروه عن عبيد الله إلا خالد \".\nقلت: وهو كذاب. قال ابن عدي:\n\" كان يضع الحديث على الثقات \".\nوساق له الذهبي من أباطيله حديثين هذا أحدهما.","vol":"6","page":20},{"text":"والحديث قال الهيثمي (٤/٢٥١):\n\" رواه أبو يعلى والطبراني في الأوسط، وفيه خالد بن إسماعيل المخزومي؛ وهو متروك \".\nقلت: وزاد عليه كذاب آخر بإسناد ركبه عليه، وهو يوسف بن السفر، عن الوزاعي عن يحيى بن أبي كثير، عن أبي سلمة عن أبي هريرة مرفوعا به، وزاد:\n\" ركعتان من متأهل خير من سبعين ركعة من غير متأهل \".\nأخرجه ابن عدي (٧/١٦٣) في جملة أحاديث لابن السفر، وقال: \" وهي موضوعة كلها \". وأقره ابن الجوزي في \" الموضوعات \" (٢/٢٥٨)، ثم السيوطي في \" اللآلي \". ومع ذلك أورده في \" الجامع الصغير \" خلافا لشرطه فيه!\n<span data-type=\"title\" id=toc-2524>٢٥١٢ </span>- (اغتنموا الدعاء عند الرقة؛ فإنها رحمة) .\nضعيف\nرواه ابن شاهين في \" الترغيب \" (٢٨٤/١): حدثنا أحمد بن محمد بن شيبة: حدثنا الحسن بن سعيد البزار: حدثنا شبابة عن أبي غسان المدني محمد بن مطرف عن زيد بن أسلم قال:\nقرأ أبي بن كعب عند النبي ﷺ فرقوا، فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف لإرساله، والحسن بن سعيد البزار والراوي عنه؛ لم أعرفهما، ومن هذا الوجه أخرجه الديلمي في \" مسنده \" (١/١/٤١)؛ وقال الحافظ في \" مختصره \":\n\" قلت: فيه انقطاع، وا \".\nكذا الأصل بياض.","vol":"6","page":21},{"text":"ورواه القضاعي في \" مسند الشهاب \" (ق ٥٨/١) عن يعقوب الروزمي قال: أخبرنا شبابة به.\nقلت: والروزمي هذا لم أعرفه.\nثم طبع \" مسند الشهاب \"، فإذا الحديث فيه (١/٤٠٢/٦٩٦)، من طريق محمد بن حامد بن السري: حدثنا يعقوب الدورقي.\nوالدورقي هذا ثقة حافظ، لكن ابن السري هذا لم أعرفه. والله أعلم.\n<span data-type=\"title\" id=toc-2525>٢٥١٣ </span>- (اغتنموا دعوة المؤمن المبتلى) .\nموضوع\nرواه الديلمي (١/١/٤١) عن أبي الشيخ تعليقا عن الحسين بن الفرج: حدثنا معتمر بن سليمان: سمعت الفرات بن سلمان يحدث عن أبي الدرداء مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، فإن الفرات بن سلمان لم يدرك أبا الدرداء.\nوالحسين بن الفرج؛ قال ابن معين:\n\" كذاب يسرق الحديث \".\nوقال أبو زرعة:\n\" ذهب حديثه \".","vol":"6","page":22},{"text":"<span data-type=\"title\" id=toc-2526>٢٥١٤ </span>- (أفضل أمتي الذين يعملون بالرخص) .\nضعيف جدا\nرواه الديلمي (١/١/١٢٥) من طريق ابن لال معلقا: حدثنا حامد بن عبد الله الحلواني: حدثنا أحمد بن القاسم الطائي: حدثنا","vol":"6","page":22},{"text":"عبد الملك بن عبد ربه: حدثنا عطاء عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، عبد الملك بن عبد ربه؛ قال الذهبي في \" الضعفاء \":\n\" حديثه منكر \".\nونحوه في \" الميزان \"؛ وزاد:\n\" وله عن الوليد بن مسلم خبر موضوع \".\nوتعقبه الحافظ في \" اللسان \" بقوله:\n\" ذكره ابن حبان في \" الثقات \"، والظاهر أنه غير الذي روى عن الوليد بن مسلم، فإن ابن حبان قال فيه: يروي عن شريك، وعنه السراج، وقد مضى كلام الإسماعيلي في عبد الملك بن زيد \".\nقلت: قال الحافظ فيه:\n\" عبد الملك بن زيد الطائي، لا أعرفه؛ لكن ذكر ابن عبد البر في \" التمهيد \" في ترجمة عبد الله بن محمد بن أبي بكر بن عمرو بن حزم؛ أن عبد الملك بن زيد هذا روى عن عطاء بن يزيد مولى سعيد بن المسيب عن عمر ﵁ حديث: \" ما بين قبري ومنبري روضة من رياض الجنة \". قال عطاء: ورأيت عمر يحفي شاربه. قال ابن عبد البر: هذا حديث كذب موضوع، وضعه عبد الملك هذا. والله أعلم. وقال الإسماعيلي في \" مسند عمر بن الخطاب \": أخبرني أحمد ين محمد ين الجعد: حدثنا عبد الملك بن عبد ربه: حدثنا عطاء بن يزيد: حدثني","vol":"6","page":23},{"text":"سعيد - هو ابن المسيب - عن عمر ﵁ قال: قال رسول الله ﷺ: \" ما بين قبري وأسطوانة التوبة روضة من رياض الجنة \". وأخرج أبو بكر بن لال في \" مكارم الأخلاق \" من طريق عبد الملك بن عبد ربه الطائي ... \".\nقلت: فذكر هذا الحديث، لكن وقع في إسناده سقط وتحريف.\nويتلخص منه؛ أن عبد الملك هذا يقال فيه: ابن عبد ربه، وابن زيد الطائي، وأنه متهم بالوضع. والله أعلم.\n<span data-type=\"title\" id=toc-2527>٢٥١٥ </span>- (أفضل عبادة أمتي قراءة القرآن) .\nضعيف\nرواه القضاعي (١٠٤/٢) عن إسحاق بن عبد الواحد قال: أخبرنا المعافى بن عمران عن عباد عن محمد بن جحادة عن النعمان بن بشير مرفوعا.\nقلت: وهذا إسناد ضعيف، عباد هو ابن كثير، فإن كان الثقفي؛ فهو متروك، وإن كان الرملي؛ فضعيف.\nوإسحاق بن عبد الواحد واه، كما قال الذهبي، ولكن الظاهر أنه لم يتفرد به، فقد رواه البيهقي في \" الشعب \" من طريق الحاكم، وهذا في \" التاريخ \"، قال المناوي في \" شرح الجامع الصغير \":\n\" رمز المصنف لضعفه، وهو فيه تابع للحافظ العراقي حيث قال: سندهما ضعيف. انتهى. وسببه أن فيه العباس بن الفضيل الموصلي، أورده الذهبي في \" الضعفاء \" وقال: قال ابن معين: [ليس بثقة] . ومسكين بن بكير؛ قال الذهبي: قال الحاكم: له مناكير كثيرة. وعباد بن كثير؛ فإن كان الثقفي، فقال","vol":"6","page":24},{"text":"الذهبي: قال البخاري: تركوه. أو الرملي، فقال: ضعفوه، ومنهم من تركه \".\nوالحديث رواه الحكيم الترمذي عن عبادة بن الصامت مرفوعا به. وزاد في آخره:\n\" نظرا \".\nوإسناده ضعيف، أو أشد، لتفرد الحكيم به.\nثم رأيت في مسودتي أن الحديث أخرجه الديلمي أيضا في \" مسنده \" (١/١/١٢٦) من طريق السلمي بسنده عن عباد بن كثير به.\nوحجية؛ هو ابن عدي. قال الحافظ:\n\" صدوق يخطىء \".\nوقد روي الحديث من طريق أخرى بلفظ:\n<span data-type=\"title\" id=toc-2528>٢٥١٦ </span>- (أفضل العبادة قراءة القرآن) .\nضعيف\nرواه ابن قانع في \" معجم الصحابة \" (١/١٠/٢): حدثنا محمد بن خالد بن يزيد السلمي بالبصرة: حدثنا مهلب بن العلاء: حدثنا سعيد بن بيان: حدثنا أبو طالب عن أبي العالية عن أسير بن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، من دون أبي العالية لم أعرف أحدا منهم، ومن رجال أبي داود محمد بن خالد السلمي عن أبيه عن جده، وكانت له صحبة؛ وهو مجهول، لكن طبقته أعلى من طبقة راوي هذا الحديث، فلعل راويه من أحفاده.\nوالحديث رواه الحسن بن سفيان، وأبو نصر السجزي في \" الإبانة \"،","vol":"6","page":25},{"text":"والديلمي عن أنس كما في \" الجامع الكبير \" - القسم الثاني - (٢/٦٤/٢ - ٦٥/١ - المصورة)، وقال المناوي:\n\" ورواه أيضا أبو نعيم في \" فضائل القرآن \" عن النعمان بن بشير وأنس معا بلفظ: \" أفضل عبادة أمتي قراءة القرآن \". قال الحافظ العراقي: وإسنادهما ضعيف \".\nقلت: أخرجه الديلمي (١/١/١٢٦) من طريق عمرو بن كثير عن أبي العلاء عن أنس مرفوعا به.\nوأبو العلاء هذا لم أعرفه، ويحتمل أنه الذي روى عن أبي أمامة؛ وهو شامي لا يعرف؛ كما قال الذهبي.\nوعمرو بن كثير؛ لعله القيسي الراوي عن أبي الزناد؛ مجهول.\nثم وقفت على نسخة أخرى مصورة من \" معجم ابن قانع \" فيها (الليلي) مكان (السلمي)، و(شعيب بن بيان) مكان (سعيد بن بيان)، و(أبو ظلال) مكان (أبو طالب) .\nقلت: وبذلك انكشفت العلة، فأبو ظلال اسمه هلال بن أبي هلال؛ وهو ضعيف.\nوشعيب بن بيان نحوه، وفي \" التقريب \":\n\" صدوق يخطىء \".\n<span data-type=\"title\" id=toc-2529>٢٥١٧ </span>- (أفضل العيادة سرعة القيام) .\nضعيف\nرواه ابن أبي الدنيا في \" المرض والكفارات \" (١٦٥/١) - ومن","vol":"6","page":26},{"text":"طريقه البيهقي في \" الشعب \" (٦/٥٤٢/٩٢٢١): حدثني أبو محمد العتكي قال: حدثنا عمر بن عبيد عن شيخ من البصرتين عن سعيد بن المسيب مرفوعا.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله؛ فيه الشيخ البصري الذي لم يسم.\nوأبو محمد العتكي؛ لم أعرفه.\nوقد روي مسندا، أخرجه الديلمي في \" مسنده \" (١/١/١٢٩) عن محمد بن يوسف الرقي: حدثنا ابن وهب عن الأوزاعي عن الزهري عن سعيد بن المسيب عن جابر مرفوعا به بلفظ:\n\" أفضل العيادة أجرا سرعة القيام من عند المريض \".\nلكن الرقي هذا كذاب؛ كما قال الخطيب، وقال الذهبي:\n\" وضع على الطبراني حديثا باطلا في حشر العلماء بالمحابر \".\n<span data-type=\"title\" id=toc-2530>٢٥١٨ </span>- (أفضل طعام الدنيا والآخرة اللحم) .\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٣٠١ - مخطوط) عن إبراهيم بن عمرو بن بكر السكسكي قال: حدثنا أبي عن أبي سنان الشيباني عن عمر بن عبد العزيز عن أبي سلمة عن ربيعة بن كعب مرفوعا. وقال:\n\" حديثه غير محفوظ، لا يعرف إلا به، ولا يثبت في هذا المتن عن النبي ﷺ شيء \".\nقلت: يعني عمرو بن بكر السكسكي؛ وهو واه؛ كما قال الذهبي قال:\n\" قلت: أحاديثه شبه موضوعة \". وقال الحافظ في \" التقريب \":","vol":"6","page":27},{"text":"\" متروك \". وكذلك قال الذهبي في ابنه إبراهيم.\nومن طريقه أخرجه أبو نعيم في \" الحلية \" (٥/٣٦٢) .\n<span data-type=\"title\" id=toc-2531>٢٥١٩ </span>- (أفلح من كان سكوته تفكرا، ونظره اعتبارا، أفلح من وجد في صحيفته استغفارا كثيرا)\nضعيف\nرواه الديلمي (١/١/١٢٣) عن علي بن حكيم: حدثنا حبان بن علي عن حصين بن منصور عن أبي الخطيب عن أبي الدرداء مرفوعا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\n١ - أبو الخصيب؛ اسمه زياد بن عبد الرحمن القيسي البصري، قال الذهبي:\n\" لا يعرف، وذكره ابن حبان في (الثقات) \".\n٢ - حصين بن منصور؛ وهو ابن حيان الأسدي الكوفي، قال الحافظ عن الذهبي:\n\" لا يدرى من هو \".\n٣ - حبان بن علي - وهو العنزي - ضعيف كما في \" التقريب \".","vol":"6","page":28},{"text":"<span data-type=\"title\" id=toc-2532>٢٥٢٠ </span>- (أفضل الناس موسر مزهد) .\nضعيف\nرواه الديلمي (١/١/١٢٦) عن الحسين بن محمد الفلاكي","vol":"6","page":28},{"text":"الريحاني: حدثنا الحسين بن هارون: حدثنا علي بن عبد العزيز في كتاب أبي عبيد: حدثنا أبو معاوية عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير الحسين بن هارون؛ فلم أعرفه.\nوعلي بن عبد العزيز؛ ثقة حافظ، وتردد فيه المناوي؛ فقال:\n\" فإن كان البغوي فثقة؛ لكنه كان يطلب على التحديث، أو الكاتب؛ فقال الخطيب: لم يكن في دينه بذاك \".\nقلت: بل هو الأول، فقد أورده الخطيب (١٢/٤٠٣) في الرواة عن أبي عبيد القاسم بن سلام.\nوالحسين بن محمد الفلاكي الريحاني؛ الظاهر أنه الذي في \" التاريخ \" (٨/١١):\n\" الحسين بن أحمد بن محمد أبو عبد الله الريحاني البصري، سكن بغداد وحدث بها عن.... \" ثم ذكر أنه كان ثقة، توفي سنة (٣٨٧) .\nوللحديث علة أخرى، فقد أورده أبو عبيد في \" غريب الحديث \" (٤٠/١) معلقا بدون إسناد! وكتابه هذا \" الغريب \" هو الذي أشير إليه في إسناد الحديث بكلمة \" كتاب أبي عبيد \". والله أعلم.\n<span data-type=\"title\" id=toc-2533>٢٥٢١ </span>- (افعلوا المعروف إلى من هو أهله، وإلى من ليس من أهله، فإن أصبتم أهله، وإن لم تصيبوا أهله؛ فأنتم أهله) .\nضعيف\nأخرجه الشافعي في \" سننه \" (٢/٤٦٦ - ترتيبه)، وأبو القاسم","vol":"6","page":29},{"text":"الحسيني في \" الأمالي \" (ق ٥٥/١) عن سعيد بن مسلمة الكلبي عن جعفر بن محمد عن أبيه مرفوعا به.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله؛ لم نجد لسعيد بن مسلمة الكلبي ترجمة، وقد وصله عنه يحيى الحماني فقال: حدثنا سعيد بن مسلمة بن عبد الملك عن جعفر بن محمد عن أبيه عن جده علي بن الحسين قال: قال رسول الله ﷺ:.... فذكره.\nأخرجه الكلاباذي في \" مفتاح المعاني \" (١١٥/١) .\nوالحماني ضعيف. لكن تابعه هارون بن معروف قال: أخبرنا سعيد بن مسلمة به.\nأخرجه القضاعي في \" مسند الشهاب \" (٦٤/١) .\nوهارون هذا ثقة، فالعلة جهالة سعيد بن مسلمة.\nعلى أنه قد توبع مرسلا وموصولا؛ فرواه جهم بن عثمان عن جعفر بن محمد عن ابيه: أن رسول الله ﷺ قال: فذكره مرسلا.\nأخرجه أبو بكر محمد بن إبراهيم المقرىء في جزء له (٢٣/٢) .\nوجهم هذا؛ قال ابن أبي حاتم (١/١/٥٢٢) عن أبيه:\n\" مجهول \".\nووصله موسى بن إبراهيم المروزي قال: أخبرنا موسى بن جعفر عن جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي عن أبيه علي مرفوعا.\nأخرجه أبو بكر الشافعي في \" مسند موسى بن جعفر \" (٧٣/٢) .","vol":"6","page":30},{"text":"لكن المروزي هذا؛ متروك متهم بالكذب.\nوتابعه علي بن موسى الرضا عن أبيه به.\nأخرجه أبو عبد الرحمن السلمي في \" آداب الصحبة \" (١٤٧/١) عن أحمد بن علي بن مهدي: حدثنا أبي [عن] علي بن موسى الرضا به.\nوأحمد هذا؛ اتهمه الدارقطني بوضع الحديث. وتابعه عبد الله بن أحمد بن عامر الطائي: حدثني علي بن موسى الرضى عن آبائه به.\nأخرجه ابن النجار؛ كما في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ١٤٥ رقم ٧٠٥ بترقيمي) .\nوعبد الله هذا؛ متهم أيضا.\nوتابعه محمد بن جهضم عن عبد الله بن مسلمة عن جعفر بن محمد عن أبيه عن جده مرفوعا به.\nأخرجه أبو بكر الشافعي في \" الفوائد \" (١/٢٢) .\nوهذا إسناد جيد؛ فإن محمد بن جهضم ترجمه ابن أبي حاتم (٢/٣/٢٢٣) وروى عن أبي زرعة أنه قال:\n\" صدوق لا بأس به \".\nومن فوقه ثقات معرفون، ولكنه مرسل أيضا؛ لأن جد جعفر هو علي بن الحسين بن علي بن أبي طالب، ولم يدرك النبي ﷺ؛ بل ولا جده علي بن أبي طالب.\nوجملة القول: أن الحديث ضعيف، وإن تعددت طرقه لشدة ضعف أكثرها،","vol":"6","page":31},{"text":"وخلو المرسل من شاهد موصول معتبر، وقد ذكر له السيوطي في \" الجامع \" شاهدا من رواية ابن عمر مرفوعا. أخرجه الخطيب في \" رواة مالك \"، ولكنه واه أيضا لا يعتضد به، فقد أخرجه الدارقطني أيضا في \" الغرائب \" من طريق عبد الرحمن بن بشير الأزدي عن أبيه بشير بن يزيد عن مالك عن نافع عنه. قال الذهبي:\n\" إسناد مظلم، وخبر باطل، أطلق الدارقطني على رواته الضعف والجهالة \".\nوأقره الحافظ في \" اللسان \"، ثم المناوي في \" الفيض \". ومن عجائبه أنه لم يتكلم على حديث علي بشيء مع كثرة طرقه كما رأيت، وعزاه السيوطي في \" الجامع \" لابن النجار وحده عنه، مع أنه أورده في \" الذيل \"! وفاتته الطرق الأخرى!\nوأخرجه الرافعي أيضا في \" تاريخ قزوين \" (١/٢٠٣ - ٢٠٤) من طريق عبد الرحمن عن أبيه عن مالك به.\n<span data-type=\"title\" id=toc-2534>٢٥٢٢ </span>- (اقتلوا الوزغ ولو في جوف الكعبة) .\nضعيف جدا\nرواه الطبراني (٣/١٢٤/١)، وفي \" الأوسط \" (١/١٣٠/١) عن عمر بن قيس عن عطاء عن ابن عباس مرفوعا.\nقلت: وهذا سند ضعيف جدا؛ عمر هذا هو المعروف بسندل؛ قال أحمد:\n\" متروك، ليس يسوى حديثه شيئا، لم يكن حديثه بصحيح، حديثه بواطيل \".\nوقال البخاري وأبو حاتم:\n\" منكر الحديث \".","vol":"6","page":32},{"text":"<span data-type=\"title\" id=toc-2535>٢٥٢٣ </span>- (اقرؤوا القرآن بحزن فإنه نزل بالحزن) .\nضعيف جدا\nرواه الخلال في \" الأمر بالمعروف \" (٢٠/٢): أخبرنا عثمان بن صالح الأنطاكي قال: حدثني إسماعيل بن سيف بن عطاء الرياحي قال: حدثنا عون بن عمرو - أخو رياح القيسي أبو عمرو وكان ثقة عمشتا عيناه من كثر البكاء - قال: حدثني سعيد بن إياس عن عبد الله بن بريدة عن أبيه مرفوعا.\nورواه أبو سعيد بن الأعرابي في \" معجمه \" (١٢٤/١): أخبرنا جعفر بن محمد الفريابي: أخبرنا إسماعيل بن سيف بن عطاء الرياحي: أخبرنا عوين بن عمرو القيسي به. قال جعفر: ويقال: إن عوينا كان قد عمشتا عيناه من البكاء، سألت أبا داود عن رياح القيسي وعوين بن عمرو؟ قال: كان رياح يتهم بالقدر، وكان عوين صاحب سنة \".\nقلت: ولكنه ضعيف جدا.\nقال ابن معين:\n\" لا شيء \".\nوقال البخاري:\n\" منكر الحديث مجهول \".\nويقال فيه: عون أيضا كما في رواية الخلال.\nوإسماعيل بن سيف هذا؛ قال الذهبي:\n\" بصري يروي عنه عبدان الأهوازي، وقال: كانوا يضعفونه. وقال ابن عدي:\nكان يسرق الحديث، روى عن الثقات أحاديث غير محفوظة \".","vol":"6","page":33},{"text":"قلت: ومن طريقه أخرجه الطبراني في \" الأوسط \" (١٦٣/١/٣٠٤٨)، وأبو نعيم في \" الحلية \" (٦/١٩٦)، والآجري في \" أخلاق حملة القرآن \" (٧٨/٨٦)، وأبو الحسين محمد بن الحسن الأصفهاني في \" جزء منتقى من الجزء الثاني من الفوائد \" (١/٢)، وعزاه السيوطي في \" الجامع الصغير \" و\" الكبير \" لأبي يعلى، وسبقه إلى ذلك الحافظ في \" المطالب العالية \" (٣/٢٨٨/٣٤٩٨)، والظاهر أنه في \" مسنده الكبير \"، فإنه ليس في \" مسنده \" المطبوع، وليس فيه عن بريدة إلا حديث واحد (٣/٦ - ٨)، ولذلك لم يعزه الهيثمي إليه في \" مجمع الزوائد \" (٧/١٦٩ - ١٧٠)، فقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه إسماعيل بن سيف وهو ضعيف \".\nوهذا إعلال قاصر، فمن فوقه أسوأ حالا منه، أعني (عونا)، وذكر نحوه المناوي في \" الفيض \"، وعقب عليه بقوله:\n\" وكان ينبغي على المصنف الإكثار من مخرجيه إشارة إلى جبر ضعفه، فممن خرجه العقيلي في \" الضعفاء \"، وابن مردويه في \" تفسيره \"، وغيرهم \".\nقلت: وهذا تعقيب غريب؛ لأن الإكثار من مخرجي الحديث مما لا يجبر ضعفه؛ إذا كان السند عندهم واحدا كما هنا، فإن العقيلي أخرجه (٣/٤٢٢) من طريق إسماعيل هذا. وعنه أبو يعلى أيضا كما في \" الميزان \".\nنعم في القراءة بحزن غير هذه الطريق بلفظ آخر يأتي (٦٥١١)، إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-2536>٢٥٢٤ </span>- (اقرأ القرآن ما نهاك، فإذا لم ينهك فلست تقرؤه) .\nضعيف\nرواه الديلمي في \" مسنده \" (١/١/٥٤) من طريق الطبراني عن","vol":"6","page":34},{"text":"إسماعيل بن عياش عن عبد العزيز بن عبيد الله عن شهر بن حوشب عن عبد الله بن عمرو مرفوعا.\nقال الحافظ في \" مختصر المسند \":\n\" قلت: عبيد الله ضعيف \".\nكذا قال في النسختين (عبيد الله)، والذي في السند (عبد العزيز بن عبيد الله)، فلعله أراد أن يقول: (ابن عبيد الله) فسقط من قلمه لفظة (ابن) . وهو كما قال: \" ضعيف \"، وبه جزم في \" التقريب \" وزاد:\n\" ولم يرو عنه غير إسماعيل بن عياش \".\nقلت: وهو حمصي، فإعلال المناوي إياه بأن فيه إسماعيل بن عياش أيضا ليس بشيء، لأن إسماعيل ثقة في روايته عن الشاميين؛ كما قرره الأئمة كالبخاري وغيره.\nوشهر بن حوشب؛ ضعيف أيضا. وبه أعله المنذري في \" الترغيب \" (١/٧٧/١٢)، وتبعه الهيثمي، وقلدهما المعلقون الثلاثة على طبعتهم المنمقة لـ \" الترغيب \"، وهي مغتصة بالجهالات التي لا يمكن حصرها إلا في كتاب! من مثل تصحيح الأحاديث الضعيفة، وتضعيف الأحاديث الصحيحة، وقد كشفت عن كثير من جهالاتهم في تعليقي على \" صحيح الترغيب \"، وسيصدر قريبا إن شاء الله في ثلاثة مجلدات.\nورواه محمد بن كثير الكوفي عن إسماعيل بن أبي خالد عن الشعبي عن النعمان بن بشير يرفعه فذكره.\nأخرجه الخطيب في \" تاريخه \" (٣/١٩٢) من طريق ابن الجنيد قال:","vol":"6","page":35},{"text":"\" قلت: ليحيى بن معين: محمد بن كثير كوفي؟ قال: ما كان به بأس، قدم فنزل ثم عند نهر (كرخايا) . قلت: إنه روى أحاديث منكرات؟! قال: ما هي؟ قلت: عن إسماعيل بن أبي خالد ... \" [قلت: فذكر حديثين هذا أحدهما]، فقال: من روى هذا عنه؟ فقلت: رجل من أصحابنا، فقال: عسى هذا سمعه من السندي ابن شاهك، وإن كان الشيخ روى هذا فهو كذاب، وإلا فإني قد رأيت حديث الشيخ مستقيما \".\nومحمد بن كثير هذا؛ قال الذهبي في \" الضعفاء \":\n\" ضعفوه \".\nوللحديث شاهد مرسل، أخرجه أبو عبيد في \" فضائل القرآن \" (ق ٢٤/١): حدثنا أحمد بن عثمان عن ابن المبارك عن يحيى أو عيسى بن عبد الرحمن عن محمد بن أبي لبيبة قال: حدثني نافع أبو سهل قال: قال رسول الله ﷺ فذكره.\nقلت: وابن أبي لبيبة هذا هو ابن عبد الرحمن بن أبي لبيبة وهو ضعيف كثير الإرسال.\nثم رواه عن الحسن بن علي موقوفا عليه من قوله.\n<span data-type=\"title\" id=toc-2537>٢٥٢٥ </span>- (إذا رأى أحدكم بأخيه بلاء؛ فليحمد الله ﷿ ولا يسمعه ذلك) .\nضعيف.\nرواه أبو جعفر الرزاز البحتري في \" الأمالي \" (٦٤/٢)، ومن طريقه أبو الحسن البزار بن مخلد (٦٤/٢)، وابن النجار (١٠/٢١٥/٢) عن يوسف بن محمد بن المنكدر عن أبيه عن جابر بن عبد الله مرفوعا.","vol":"6","page":36},{"text":"قلت: وهذا إسناد ضعيف، يوسف بن محمد هذا؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" قال النسائي: متروك الحديث. وقال أبو زرعة: صالح الحديث \".\nوقال الحافظ:\n\" ضعيف \".\nوعزاه السيوطي لابن النجار عن جابر. ولم يتكلم عليه المناوي بشيء!\nوروي الحديث بلفظ آخر وسيأتي تخريجه برقم (٦٨٨٩) .\nوقد صح التحميد لمن رآى مبتلى بلفظ آخر، مخرج في \" الصحيحة \" (٦٠٢ و٢٤٣٧) .\n<span data-type=\"title\" id=toc-2538>٢٥٢٦ </span>- (إذا رأيت العالم يخالط السلطان مخالطة كثيرة؛ فاعلم أنه لص) .\nضعيف\nرواه الديلمي (١/١/٥٧) عن عبد الواحد بن عمر بن أحمد النهرواني: حدثنا أحمد بن محمد بن تمام: أخبرنا فضيل بن عياض عن صـ عن الزهري عن سالم عن أبي هريرة مرفوعا.\nبيض له الحافظ. ومن دون فضيل بن عياض لم أجد من ترجمهما؛ وشيخه ساقط من الأصل، ففي مكانه بياض، وأما المناوي فقال:\n\" إسناده جيد \"!","vol":"6","page":37},{"text":"<span data-type=\"title\" id=toc-2539>٢٥٢٧ </span>- (إذا رأيتم أمرا لا تستطيعون تغييره؛ فاصبروا حتى يكون الله الذي يغيره) .","vol":"6","page":37},{"text":"ضعيف جدا\nرواه ابن عدي (٢٦٠/٢)، وعنه البيهقي في \" الشعب \" (٧/١٤٩/٩٨٠٢) عن عفير بن معدان: حدثني سليم بن عامر عن أبي أمامة مرفوعا، وقال ابن عدي:\n\" عفير بن معدان عامة رواياته غير محفوظة \".\nوهو ضعيف جدا، كما تقدم مرارا.\nومن طريقه أخرجه ابن أبي الدنيا في \" العقوبات \" (٤٦/١)، والطبراني في \" المعجم الكبير \" (٨/١٩٢/٧٦٨٥) .\n<span data-type=\"title\" id=toc-2540>٢٥٢٨ </span>- (إذا رأيت كلما طلبت شيئا من أمر الآخرة وابتغيته يسر لك، وإذا رأيت شيئا من أمر الدنيا وابتغيته عسر عليك؛ فاعلم أنك على حال حسنة، وإذا رأيت كلما طلبت شيئا من الآخرة وابتغيته عسر عليك، وإذا طلبت شيئا من أمر الدنيا وابتغيته يسر لك؛ فأنت على حال قبيحة) .\nضعيف\nرواه ابن المبارك في \" الزهد \" (١٦١/١ - من الكواكب ٥٧٥): حدثنا ابن لهيعة عن سعيد بن أبي سعيد:\nأن رجلا قال: يا رسول الله! كيف لي أن أعلم كيف أنا؟ قال:.... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، ولكنه مرسل. وقد وصله البيهقي في \" الشعب \" كما في \" الجامع \" عن عمر بن الخطاب. وتعقبه المناوي بقوله:\n\" ظاهر صنيع المؤلف أن البيهقي خرجه وأقره، ولا كذلك، بل تعقبه بما نصه: هكذا جاء منقطعا. أهـ. فحذف ذلك من كلامه، غير صواب، ورمزه لحسنه غير","vol":"6","page":38},{"text":"حسن، إلا أن يريد أنه لغيره \".\nونعيم بن حماد ضعيف.\nقلت: لم نجد له ما يقويه، والذي أسنده عن عمر (نعيم بن حماد) عن ابن المبارك عن عبد الرحمن بن يزيد بن جابر: أن عمر بن الخطاب قال: فذكره مرفوعا. والانقطاع الذي أشار إليه البيهقي هو بين ابن يزيد وعمر.\n<span data-type=\"title\" id=toc-2541>٢٥٢٩ </span>- (إذا ركبتم هذه الدواب فأعطوها حظها من المنازل، ولا تكونوا عليها شياطين) .\nضعيف جدا\nرواه الديلمي (١/١/٥٨) عن خارجة بن مصعب عن العلاء ابن عبد الرحمن عن أبيه عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، خارجة هذا قال الحافظ:\n\" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \".\nوالحديث عزاه في \" الجامع \" للدارقطني في \" الأفراد \"، فتعقبه شارحه المناوي بقوله:\n\" ظاهر صنيع المؤلف أن مخرجه الدارقطني خرجه وأقره، ولا كذلك، بل تعقبه بأن خارجة بن مصعب أحد رواته ضعيف. وقال الذهبي: واه \".","vol":"6","page":39},{"text":"<span data-type=\"title\" id=toc-2542>٢٥٣٠ </span>- (إذا ركب أحدكم الدابة فليحملها على ملاذها) .\nضعيف\nرواه الخطابي في \" غريب الحديث \" (١٣٠/٢): حدثنيه بعض أصحابنا: أخبرنا أبو نعيم عبد الملك بن عدي: أخبرنا جعفر بن محمد بن نوح الأذني: أخبرنا محمد بن عيسى: أخبرنا شعيب بن مبشر: أخبرنا معقل بن عبيد الله عن نافع عن ابن","vol":"6","page":39},{"text":"عمر عن عمرو بن العاص مرفوعا. وقال الخطابي:\n\" قوله: (فليحملها على ملاذها) أي: ليحملها من الطريق على الجد وردمات الطرق التي تستلذ بها الدواب، ولا يحملها الوعوثة والحزونة التي يشتد عليها السير فيها فلا تستلذه \".\nقلت: وإسناده ضعيف، علته شعيب بن مبشر هذا؛ ذكره ابن حبان في \" الضعفاء \" وقال:\n\" ينفرد عن الثقات بما ليس من حديث الأثبات، لا يجوز الاحتجاج به \".\nولذلك أورده الذهبي في \" الضعفاء \"، ومن عجائبه أنه لما ذكره في \" الميزان \" قال:\n\" حسن الحديث، ذكره ابن حبان في (الضعفاء) \".\nوالحديث رواه الدارقطني في \" الأفراد \" كما في \" الجامع \" بزيادة:\n\" فإن الله تعالي يحمل على القوي والضعيف \".\nوقال شارحه المناوي:\n\" بإسناد ضعيف \".\n<span data-type=\"title\" id=toc-2543>٢٥٣١ </span>- (إذا رعف أحدكم في صلاته؛ فلينصرف فليغسل عنه الدم ثم ليعد وضوءه وليستقبل صلاته) .\nضعيف جدا\nأخرجه ابن عدي (١٥٤/٢) والطبراني في \" المعجم الكبير \" (١١/١٦٥/١١٣٧٤)، والدارقطني في \" السنن \" (ص ٥٥) عن سليمان بن أرقم عن الحسن عن ابن عباس مرفوعا به، إلا أن الدارقطني قال: \" عن عطاء \" مكان \" عن الحسن \"؛ وقال:","vol":"6","page":40},{"text":"\" سليمان بن أرقم متروك \".\n<span data-type=\"title\" id=toc-2544>٢٥٣٢ </span>- (أربع خصال من خصال آل قارون: لباس الخفاف المقلوبة، ولباس الأرجوان، وجر نعال السيوف، وكان الرجل لا ينظر إلى وجه خادمه تكبرا) .\nموضوع\nرواه الديلمي (١/١/١٦٦) عن علي بن عروة عن المقبري عن أبي هريرة مرفوعا.\nقلت: وهذا موضوع، آفته علي بن عروة وهو الدمشقي؛ قال ابن حبان:\n\" يضع الحديث \"، وكذبه صالح جزرة وغيره.\nوالحديث أورده الذهبي في ترجمة عثمان بن عبد الرحمن القرشي عن علي بن عروة به. والقرشي كذاب أيضا.","vol":"6","page":41},{"text":"<span data-type=\"title\" id=toc-2545>٢٥٣٣ </span>- (أربع دعوات لا ترد: دعوة الحاج حتى يرجع، ودعوة الغازي حتى يصدر، ودعوة المريض حتى يبرأ، ودعوة الأخ لأخيه بظهر الغيب، وأسرع هؤلاء الدعوات إجابة دعوة الأخ لأخيه بظهر الغيب) .\nرواه الديلمي (١/١/١٦٧) من طريق عبد الرحيم بن زيد عن أبيه عن جده عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، آفته عبد الرحيم هذا؛ وهو العمي. قال البخاري:\n\" تركوه \". وقال يحيى:\n\" كذاب \".","vol":"6","page":41},{"text":"وجملة الدعاء لأخيه بظهر الغيب، ثابتة في غير ما حديث صحيح، فانظر \" الصحيحة \" (١٣٣٩) .\n<span data-type=\"title\" id=toc-2546>٢٥٣٤ </span>- (الدنيا خضرة حلوة، من اكتسب فيها مالا من حله وأنفقه في حقه؛ أثابه الله عليه وأورده جنته، ومن اكتسب فيها مالا من غير حله وأنفقه في غير حقه؛ أحله الله دار الهوان. ورب متخوض في مال الله ورسوله له النار يوم القيامة، يقول الله: (كلما خبت زدناهم سعيرا» .\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/١٤١/١ - مخطوط) من طريق بشر بن آدم: حدثنا أبو عقيل يحيى بن المتوكل عن عمر بن نافع عن أبيه عن ابن عمر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، يحيى بن المتوكل ضعيف، وبشر بن آدم صدوق فيه لين كما في \" التقريب \".\nلكن الجملة الأولى وجملة التخوض ثابتة في أحاديث أخرى؛ خرجت بعضها في الكتاب الآخر برقم (١٥٩٢) .","vol":"6","page":42},{"text":"<span data-type=\"title\" id=toc-2547>٢٥٣٥ </span>- (الخبث سبعون جزءا؛ فجزء في الجن والإنس، وتسع وستون في البربر) .\nضعيف\nأخرجه يعقوب الفسوي في \" المعرفة والتاريخ \" (٢/٤٨٩)، والطبراني في \" الأوسط \" (٢/٢٤٩/٨٨٣٥ - بترقيمي)، وابن قانع في \" معجم الصحابة \" من طريق أبي صالح عبد الله بن صالح: حدثني الليث عن","vol":"6","page":42},{"text":"يزيد بن أبي حبيب عن أبي قيس مولى عمرو بن العاص عن عثمان بن عفان مرفوعا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى:\nالانقطاع بين يزيد بن أبي حبيب وأبي قيس؛ فإن هذا مع كونه تابعيا فهو قديم الوفاة؛ مات سنة (٥٤)، وكانت ولادة يزيد سنة (٥٣) !\nوالأخرى: ضعف أبي صالح؛ وهو كاتب الليث، ومن ضعفه أنه اضطراب في إسناده، ففي رواية للطبراني من الطريق المذكورة عن الليث [عن يزيد بن أبي حبيب]: حدثنا أبو هانىء حميد بن هانىء عن عبد الله بن يعمر الكلاعي عن أبي بكر بن قيس عن أبيه عن عثمان بن عفان به بلفظ:\n\" قسم الله الخبث على سبعين جزءا ... \" والباقي نحوه.\nوقال الطبراني:\n\" لا يروى عن عثمان إلا بهذا الإسناد، تفرد به يزيد بن أبي حبيب عن أبي هانىء حميد بن هانىء \".\nقلت: كلاهما ثقة، لكن النظر فيمن فوقهما والذي دونهما أعني به كاتب الليث، وأما شيخ أبي هانىء (عبد الله بن يعمر الكلاعي)؛ فلم أجد له ترجمة.\nوأما أبو بكر بن قيس؛ ففي كنى \" اللسان \":\n\" أبو بكر بن قيس بن محمد بن قيس أو ابن أبي قيس \".\nولم يزد! فكأنه كتبه في مسودته ليلحق بها ما قد يقف عليه مما قيل فيه، ثم لم يعثر على شيء!","vol":"6","page":43},{"text":"وبالجملة؛ فالإسناد ضعيف، لضعف كاتب الليث، وقد اضطرب في إسناده، وجاء في الرواية الأخرى برجال لا يعرفون، فلا أدري بعد ذلك وجه قول الهيثمي في \" المجمع \" (٤/٢٣٤) - بعد أن ساق الحديث بلفظيه من رواية الطبراني -:\n\" وفي إسناد الأول عبد الله بن صالح كاتب الليث؛ وقد ضعفه جماعة ووثقه آخرون، وبقية رجاله ثقات، وفيه أيضا ابن شعيب؛ قال ابن عدي: لم أر له حديثا منكرا سوى حديث (إذا أتاكم كريم قوم فأكرموه) \".\nقلت: وفيما قاله نظر من وجوه:\nالأول: أنه غاير بين إسناد اللفظ الأول، واللفظ الآخر، فأوهم أن كاتب الليث ليس في إسناد اللفظ الآخر، وليس كذلك كما نقلناه لك من \" المعجم الأوسط \" مباشرة، وكذلك نقله الهيثمي نفسه في \" مجمع البحرين \" (١/١٥٥/١ - مخطوطة الظاهرية) .\nالثاني: أنه سكت عن الانقطاع الذي بيناه في الرواية الأولى.\nالثالث: أنه سكت عن حال إسناد الرواية الأخرى وما فيه من الجهالة.\nالرابع: أن ابن شعيب قد تابعه على اللفظ الأول الحافظ الفسوي، فالعلة فيه ابن صالح والانقطاع.\nثم إن في قول الطبراني المتقدم:\n\" تفرد به يزيد بن أبي حبيب عن أبي هانىء \".\nما يقتضي أن يكون يزيد مذكورا في إسناد اللفظ الآخر، ولم يقع في نسختنا من \" الأوسط \"، لكنه ذكر فيه؛ فيما نقله الهيثمي في \" مجمع البحرين \"، ولذلك وضعتها في السند بين المعكوفتين، فالله أعلم، فإنهم لم يذكروا في الرواة","vol":"6","page":44},{"text":"عن أبي هانىء يزيد هذا، وإنما الليث بن سعد، فهذا يقتضي أن يكون الحديث من روايته عن أبي هانىء مباشرة؛ إن كان كاتبه حفظ ذلك عنه.\nوروي الحديث من طريق وهب الله بن راشد المعافري: حدثنا حيوة بن شريح عن بكر بن عمرو المعافري عن مشرح بن هاعان عن عقبة بن عامر مرفوعا به.\nأخرجه الطبراني في \" المعجم الكبير \" (١٧/٢٩٩/٨٢٤): حدثنا إسماعيل بن الحسن الخفاف المصري: حدثنا عبد الرحمن بن عبد الله بن عبد الحكم: حدثنا وهب بن راشد المعافري.\nقلت: وهذا إسناد ضعيف؛ مشرح بن هاعان مختلف فيه، فقد وثقه جماعة من المتقدمين، وقال ابن حبان في \" الضعفاء \":\n\" يروي عن عقبة بن عامر أحاديث مناكير لا يتابع عليها، والصواب في أمره ترك ما انفرد من الروايات، والاعتبار بما وافق الثقات \".\nولخص ذلك الحافظ بقوله في \" التقريب \":\n\" مقبول \".\nيعني عند المتابعة، وقد تابعه أبو قيس في الطريق الأولى، ولولا ما فيها من الانقطاع والضعف لرأيت أن الحديث يصير حسنا. والله أعلم.\nومع ذلك فإن في هذه الطريق وهب الله بن راشد؛ وهو متكلم فيه، فقال أبو حاتم:\n\" محله الصدق \".\nوقال ابن حبان في \" الثقات \":","vol":"6","page":45},{"text":"\" يخطىء \".\nوقال ابن يونس:\n\" لم يكن النسائي يرضى وهب بن راشد \".\nوأورده الذهبي في \" الضعفاء \" وقال:\n\" غمزه سعيد بن أبي مريم \".\nوإسماعيل بن الحسن الخفاف؛ لم أجد له ترجمة.\nوقال الهيثمي في \" المجمع \" (٤/٢٣٥):\n\" رواه الطبراني، وفيه عبد الله بن عبد الرحمن بن عبد الحكم؛ ولم أعرفه، وبقية رجاله ثقات، وفي بعضهم ضعف \".\nوقوله: \" عبد الله بن عبد الرحمن ... \" خطأ وقع في نسخته من \" الطبراني \"، أو انقلب عليه، ولذلك جاء في هامش \" المجمع \":\n\" في هامش الأصل صوابه: عبد الرحمن بن عبد الله بن الحكم \".\nكذا وقع فيه: (ابن الحكم) والصواب (ابن عبد الحكم) كما تقدم.\nولما صحح صاحبنا حمدي السلفي هذا الخطأ من كلام الهيثمي وقع هو في خطأ، حيث أوهم القراء أن الهيثمي لم يعرف عبد الرحمن بن عبد الله بن الحكم! ولولا أنه انقلب عليه لعرفه؛ لأنه من رجال \" التهذيب \" الموثقين فيه. وهو مؤلف كتاب \" فتوح مصر وأخبارها \"، وقد أخرج الحديث فيه (٢٨٧) بإسناده المذكور.\n(تنبيه): سقط من مطبوعة \" المعرفة \" لفظ (الجن) من الحديث، ووقع فيه لفظ (البربر): (البر) !","vol":"6","page":46},{"text":"<span data-type=\"title\" id=toc-2548>٢٥٣٦ </span>- (الدنيا سجن المؤمن وسنته، فإذا فارق الدنيا فارق السجن والسنة) .\nضعيف. رواه ابن المبارك في \" الزهد \" (١٨٣/٢ - من الكواكب ٥٧٥)، وابن أبي الدنيا في \" ذم الدنيا \" (٢٢/١)، والحاكم (٤/٣١٥)، وأحمد (٢/١٩٧)، وأبو نعيم في \" الحلية \" (٨/١٧٧) عن عبد الله بن جنادة المعافري أن أبا عبد الرحمن الحبلي: حدثه عن عبد الله بن عمرو مرفوعا.\nوهكذا رواه البغوي في \" شرح السنة \" (٤/١٩٦/٢)، وأبو بكر الكلاباذي في \" مفتاح المعاني \" (٢٤٧/١) .\nقلت: وهذا سند ضعيف، عبد الله بن جنادة؛ أورده ابن أبي حاتم (٢/٢/٢٥) فلم يذكر فيه جرحا ولا تعديلا، وأما ابن حبان فأورده في \" الثقات \" (٢/١٥١) على قاعدته! وسكت عليه الحاكم والذهبي!","vol":"6","page":47},{"text":"<span data-type=\"title\" id=toc-2549>٢٥٣٧ </span>- (الدنيا سجن المؤمن، والقبر حصنه، والجنة مصيره، والدنيا جنة الكافر، والقبر سجنه، وإلى النار مصيره) .\nضعيف\nرواه البيهقي في \" الزهد \" (٥١/٢ - ٥٢/٢) عن عبد الله بن كثير بن جعفر: حدثني أبي عن زيد بن أسلم عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف، عبد الله بن كثير هذا قال الذهبي:\n\" لا يدرى من ذا \".\nقلت: وكذلك أبوه كثير بن جعفر.","vol":"6","page":47},{"text":"<span data-type=\"title\" id=toc-2550>٢٥٣٨ </span>- (كان يلبس قلنسوة بيضاء) .\nضعيف\nرواه العقيلي في \" الضعفاء \" (٢٠٠)، وأبو الشيخ في \" أخلاق النبي ﷺ \"، والبيهقي في \" الشعب \" (٢/٢٣٨/١) وابن عساكر في \" تاريخ دمشق \" (٤/١٩٢ - الفكر) عن عبد الله بن خراش عن العوام بن حوشب عن إبراهيم التيمي عن ابن عمر مرفوعا. وقال العقيلي:\n\" عبد الله بن خراش؛ قال البخاري: \" منكر الحديث \"، ولا يتابعه على هذا الحديث إلا من هو دونه أو مثله \".\nوأما البيهقي فقال:\n\" تفرد به ابن خراش هذا، وهو ضعيف \".\nومن طريقه رواه الطبراني كما في \" المجمع \" (٥/١٢١) .\nورواه ابن عساكر (٤/١٩٣) من حديث عائشة مرفوعا به وزاد: \" لاطئة \".\nوفيه عاصم بن سليمان الكرزي - الأصل اللوزي - قال الذهبي في \" المغني \":\n\" كذبه غير واحد \".\nلكني وجدتها في حديث آخر يرويه يحيى بن حميد بإيذج: أخبرنا عثمان بن عبد الله القرشي: أخبرنا بقية عن الأوزاعي عن حريز بن عثمان قال:\n\" لقيت عبد الله بن بسر فقلت: أخبرني! قال: رأيت رسول الله ﷺ وله قلنسوة طويلة، وقلنسوة لها أذنان، وقلنسوة لاطئة \".\nأخرجه أبو الشيخ في \" اخلاق النبي ﷺ \" (١٢٥ - ١٢٦) .\nقلت: وهذا سند ضعيف؛ بقية مدلس، ومن دونه لم أعرفهما.","vol":"6","page":48},{"text":"ثم روى عن سلم بن سالم عن العرزمي عن عطاء عن ابن عباس مرفوعا:\n\" كان له ثلاث قلانس: قلنسوة بيضاء مضرية، وقلنسوة برد حبرة، وقلنسوة ذات آذان يلبسها في السفر، وربما وضعها بين يديه إذا صلى \".\nقلت: وهذا إسناد ضعيف جدا، العزومي اسمه محمد بن عبيد الله بن أبي سليمان؛ وهو متروك كما في \" التقريب \"، وسلم بن سالم ضعيف.\nوعزاه السيوطي للروياني وابن عساكر عن ابن عباس بأتم منه.\n(تنبيه): لقد اقتطع الشيخ عبد الله الغماري في رسالته \" إزالة الالتباس \" من رواية العرزمي المتقدمة الجملتين الأخيرتين منه، وجعلهما حديثا مستقلا بلفظ: عن ابن عمر قال:\n\" كان رسول الله ﷺ يلبس قلنسوة ذات آذان يلبسها في السفر، وربما وضعها بين يديه إذا صلى \".\nوقال عقبه:\n\" رواه الطبراني وأبو الشيخ والبيهقي في الشعب \".\nقلت: وهذا خلط غريب، لكن صدوره من الغماري ليس بعجيب، فإن ذلك من عادته في كثير من كتيباته، حتى ما كان منها لا يتجاوز عدد أوراقها الأربعين ومن القياس الصغير جدا كرسالته هذه، فلينظر القارىء الكريم معي الآن ما في هذا التخريج - على إيجازه - من اللخطبة إن لم نقل الكذب المتعمد؛ لحاجة في نفسه!\nأولا: ليس في حديث ابن عمر زيادة وضع القلنسوة بين يديه ﷺ كما رأيت في تخريجي إياه، وإنما هي في حديث ابن عباس.\nثانيا: ليست الزيادة المذكورة عند الطبراني والبيهقي كما زعم.","vol":"6","page":49},{"text":"ثالثا: أن إسنادهما عند أبي الشيخ ضعيف جدا لتفرد العرزمي بها، ومن أجل ذلك أراد الغماري بتخريجه المذكور؛ أن حديث ابن عمر يشهد لحديث ابن عباس الذي ساقه عقب حديث ابن عمر وقال عقبهما:\n\" فظاهر هذين الحديثين أنه كان يعري رأسه أحيانا في الصلاة، وهما وإن كانا ضعيفين فالأصل يؤيدهما \"!!.\nقلت: فقد تبين أنه ليس هناك إلا حديث واحد، وأن إسناده واه جدا، دلس الغماري على القراء فجعلهما حديثين كتمهيد لتقوية أحدهما بالآخر إذا لم يستفد شيئا من قوله: \" ... فالأصل يؤيدهما \"! ولا فائدة له منه، بل هو من تهاويله وأضاليله، فإنه يعني أن الأصل في الأشياء الإباحة، وهي قاعدة أصولية معروفة، لكن الغماري يعمي على القراء، لأن هذا الأصل غاية ما يفيد جواز الصلاة حاسر الرأس، ولم يكن البحث بينه وبين المتعلمين الذين أشار إليهم في المقدمة الجواز أو عدمه، وإنما فيما هو الأفضل اللائق بالمصلي، فحاد عن ذلك، وأخذ يجادل بالباطل، كقوله:\n\" إن المسألة تختلف باختلاف العادات والتقاليد، فمن البلاد من يكون من عادة أهلها تعرية رأسها حين مقابلة العظماء \"!\nفأقول: نعم، ولكن عادة من هذه يا ... آلمسلمين أم النصارى الذين نقلوا هذه العادة إلى بعض البلاد الإسلامية فتأثر بها من تأثر من المسلمين، والذين لا يزالون إذا دخلوا كنيسة حسروا عن رؤوسهم؟! فبدل أن تحذر المسلمين من تقليدهم في ذلك أقررتهم عليه وألزمت الشافعية منهم بأنه يسن في حقهم تعرية الرأس في الصلاة!؟ فهلا قلت لهم في الحسر كما قلت في التمثيل:\n\" إنه لا يعرف إلا عن طريق الأوربيين، وهم الذين أظهروه في الشرق ...","vol":"6","page":50},{"text":"ونهينا عن التشبه بهم في كل ما لا نفع فيه \"؟!\nونحو ما تقدم قياسه المصلي غير المحرم على المحرم، وهذا مما لا يخفي بطلانه عليه هو نفسه فضلا عن غيره، ولكن صدق رسول الله ﷺ إذ قال:\n\" أخوف ما أخاف على أمتي.... \".\nوإن مما يؤكد لك أن مجادلته بالباطل أنه يقرر في كثير من رسائله أن الحديث الضعيف يعمل به في فضائل الأعمال ويثبت به الاستحباب عنده، وقد ذكر في رسالته: \" الإزالة \" (ص ٢١) أحاديث ستة في فضل الصلاة في العمامة، وضعفها جدا إلا الحديث الأول منها، وهو عن جابر مرفوعا بلفظ: \" ركعتان بعمامة خير من سبعين ركعة بلا عمامة \". ونقل عن السخاوي أنه قال فيه: \" لا يثبت \"، وعن المناوي: \" حديث غريب \"، وقال عقبه مقلدا لهما:\n\" قلت: وهذا الحديث مع ضعفه أقوى ما ورد في هذا الباب \".\nقلت: فإذا كان الأمر كذلك عندك، فمعناه أنه ليس شديد الضعف عندك، وحينئذ يلزمك أن تثبت به استحباب ستر الرأس بناء على مذهبك في استحباب العمل بالحديث الضعيف! فلماذا تركت مذهبك وقاعدتك في هذه، وسودت صفحات لترد بها على أولئك النفر المتعلمين، أليس موقفك من باب اللعب على الحبلين، أو الوزن بكيلين، وكما قال رب العالمين: (وإذا دعوا إلى الله ورسوله ليحكم بينهم إذا فريق منهم معرضون. وإن يكن لهم الحق يأتوا إليه مذعنين)؟!\nأقول هذا مخاطبا لك بما اعتقدت من ضعف الحديث، وإلا فهو عندي كالأحاديث الأخرى - موضوع، كما حققته في \" الضعيفة \" (٥٦٩٩)، ويغنينا عنه قوله ﷺ: \" إذا صلى أحدكم فليلبس ثوبيه فإن الله أحق من تزين له \". وهو مخرج في \" صحيح أبي داود \" (٦٤٥)، فإن ستر الرأس من الزينة عند المسلمين","vol":"6","page":51},{"text":"الذين لم يتأثروا بعادات الكافرين كما تقدم. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-2551>٢٥٣٩ </span>- (إذا جلس القاضي في مكانه، هبط عليه ملكان يسددانه ويوقفانه ويرشدانه ما لم يجر، فإذا جار عرجا وتركاه) .\nموضوع\nأخرجه البيهقي في \" السنن \" (١٠/٨٨)، والخطيب في \" التاريخ \" (٨/١٧٦ و١٤/١٢٠) من طريق العلاء بن عمرو الحنفي: حدثنا يحيى بن يزيد الأشعري عن ابن جريج عن عطاء عن ابن عباس ﵄ قال: قال رسول الله ﷺ فذكره.\nقلت: وهذا إسناد موضوع، آفته الحنفي هذا فإنه كذاب، وقد حدث بأحاديث موضوعة، تقدم بعضها؛ منها \" أحبوا العرب لثلاث.... \" (رقم ١٦٠) .\nوالأشعري هو يحيى بن بريد بالباء، ووقع في \" السنن \" يزيد؛ بالياء المثناة من تحت؛ وهو تصحيف كما قال الذهبي، وهو ضعيف باتفاقهم، وروى الخطيب عن صالح جزرة أنه قال فيه:\n\" يروي عن جده أحاديث مناكر، وحديث \" إذا جلس القاضي \" ليس له أصل، ابن جريج لا يحتمل هذا \".\nوقال الذهبي:\n\" هذا منكر \".\nقلت: وهو من الأحاديث الكثيرة الباطلة التي تحتج بها الفئة القاديانية الضالة على بعض ما يذهبون إليه مما خلفوا فيه الكتاب والسنة وإجماع المة؛ ألا وهو قولهم ببقاء النبوة والوحي، ونزول الملائكة به بعد خاتم النبياء محمد ﷺ، ومع","vol":"6","page":52},{"text":"أن الحديث ليس صريحا في ذلك، فهم يجادلون به، مع علمهم أنه من رواية هذا الكذاب، لأن علم الحديث وقواعده مما لا يلتفتون إليه، شأن أهل الأهواء جميعا، فكل حديث وافق مذهبهم وأهواءهم فهو صحيح عندهم، ولو كان راويه مسيلمة الكذاب!\n<span data-type=\"title\" id=toc-2552>٢٥٤٠ </span>- (يا بريدة! إذا جلست في صلاتك فلا تتركن التشهد والصلاة علي، فإنها زكاة الصلاة، وسلم على جميع أنبياء الله ورسله وسلم على عباد الله الصالحين) .\nضعيف جدا\nأخرجه الدارقطني في \" سننه \" (ص ١٣٦) من طريق عمرو بن شمر عن جابر عن عبد الله بن بريدة عن أبيه قال: قال رسول الله ﷺ: فذكره. وقال:\n\" عمرو بن شمر وجابر ضعيفان \".\nقلت: بل عمرو بن شمر متروك كما في \" الضعفاء \" للذهبي. وجابر هو ابن يزيد الجعفي، مختلف فيه، والراجح أنه متروك أيضا.\nثم وجدت لعمرو متابعا، فقال البزار (١/٢٥٥/٥٢٧): حدثنا عباد بن أحمد العرزمي: حدثني عمي عن أبيه عن جابر الجعفي به أتم منه؛ فيه ذكر دعاء الاستفتاح وقراءة ما تيسر والتسبيح في الركوع والسجود والذكر بينهما مع زيادات منكرة. وقال:\n\" لا نعلمه بهذا اللفظ إلا عن بريدة \".\nقلت: وهو شديد الضعف، فعباد بن أحمد العرزمي متروك كما تقدم بيانه","vol":"6","page":53},{"text":"تحت الحديث (٣١٦) . وعمه هو عبد الرحمن بن محمد بن عبيد الله العرزمي؛ وهو ضعيف كما تقدم هناك.\nوأبوه محمد بن عبيد الله العرزمي متروك أيضا. فهو إسناد ظلمات بعضها فوق بعض. فمن الغرائب أن الهيثمي لم يعله إلا بعباد وجابر؛ مقتصرا على تضعيفهما، فكأنه لم يعرف عم عباد، ولا أبا عمه! وقلده على ذلك الشيخ الأعظمي في تعليقه على \" الكشف \"، فكم كان بعيدا عن الصواب الطابع الذي طبع الكتاب تحت عنوان: \" تحقيق ... \" مكان \" تعليق \" فإنه ليس فيه من التحقيق شيء يذكر، وإنما هو محض التقليد!.\n<span data-type=\"title\" id=toc-2553>٢٥٤١ </span>- (إذا جلستم فاخلعوا نعالكم - أحسبه قال:- تسترح أقدامكم) .\nضعيف جدا\nأخرجه البزار في \" مسنده \" (ص ١٧١ - زوائده) من طريق موسى بن محمد بن إبراهيم عن أبيه عن أنس قال: قال رسول الله ﷺ: فذكره وقال:\n\" لا نعلم رواه إلا أنس، وموسى ضعيف \".\nقلت: بل هو ضعيف جدا، اورده الذهبي في \" الضعفاء \" وقال:\n\" قال الدارقطني: متروك \".\nوقال البخاري والنسائي وأبو أحمد الحاكم:\n\" منكر الحديث \".\nوضعفه آخرون.","vol":"6","page":54},{"text":"<span data-type=\"title\" id=toc-2554>٢٥٤٢ </span>- (إذا جهل على أحدكم وهو صائم فليقل: أعوذ بالله منك إني صائم) .\nضعيف جدا\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٤٢٦) عن موسى بن محمد المديني عن سعيد بن أبي سعيد المقبري عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا لما عرفت من شدة ضعف موسى بن محمد المديني في الحديث السابق.","vol":"6","page":55},{"text":"<span data-type=\"title\" id=toc-2555>٢٥٤٣ </span>- (إذا مدحت أخاك في وجهه فكأنما أمررت على حلقه موسى رميضا) .\nضعيف\nأورده في \" الإحياء \" (٣/١٣٩) وقال مخرجه العراقي:\n\" رواه ابن المبارك في \" الزهد والرقائق \" من رواية يحيى بن جابر مرسلا \".\nقلت: فهو ضعيف لإرساله، بل هو معضل لأن يحيى بن جابر لم ينقل أنه لقي أحدا من الصحابة فهو تابعي التابعين.\nثم إن الحديث ليس من رواية المروزي عن ابن المبارك؛ كما يوهم ذلك إطلاق العزو إليه، وإنما هو من زوائد نعيم بن حماد عليه (١٣/٥٢) . ونعيم معروف بالضعف. فهذه علة أخرى.\n(تنبيه): رميضا. هو بالراء ووقع في \" الإحياء \" والتخريج (وميضا) بالواو وهو تحريف، قال في \" النهاية \": \" الرميض الحديد الماضي فعيل بمعنى مفعول من رمض السكين يرمضه: إذا دقه بين حجرين ليرق \".","vol":"6","page":55},{"text":"<span data-type=\"title\" id=toc-2556>٢٥٤٤ </span>- (لم يكن رسول الله ﷺ يرفع يديه حتى يفرغ من صلاته) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٣/٢١١/١): حدثنا سليمان بن الحسن العطار قال: حدثنا أبو كامل الجحدري قال: حدثنا الفضيل بن سليمان قال: حدثنا محمد بن أبي يحيى قال:\n\" رأيت عبد الله بن الزبير - ورأى رجلا رافعا يديه قبل أن يفرغ من صلاته، فلما فرغ منها قال: إن رسول الله ﷺ لم يكن.... \".\nأورده في ترجمة محمد بن أبي يحيى الأسلمي عن ابن الزبير. وقال الهيثمي (١٠/١٦٩) بعد أن ساقه من رواية الطبراني:\n\" ورجاله ثقات \"!\nقلت: وفيه نظر من وجهين:\nالأول: أن فضيل بن سليمان - وهو النميري - وإن كان أخرج له الشيخان، فقد ضعفه الجمهور، ولم يطلق التوثيق عليه غير ابن حبان. بل وقال فيه ابن معين:\n\" ليس بثقة \"!\nولذلك قال الحافظ في \" التقريب \":\n\" صدوق له خطأ كثير \".\nوقال الذهبي في \" المغني \":\n\" فيه لين \".","vol":"6","page":56},{"text":"وقد حاول بعض المتأخرين أن يشد من عضد هذا الحديث بما رواه علي بن زيد عن سعيد بن المسيب عن أبي هريرة: أن رسول الله ﷺ رفع يديه بعد ما سلم وهو مستقبل القبلة فقال:\n\" اللهم خلص الوليد بن الوليد، وعياش بن أبي ربيعة، وسلمة بن هشام، وضعفة المسلمين من أيدي المشركين؛ الذين لا يستطيعون من حيلة ولا يهتدون سبيلا من أيدي الكفار \".\nأخرجه البزار (٣١٧٢)، وابن أبي حاتم كما في \" تفسير ابن كثير \" فيما نقله الشيخ المباركفوري في \" تحفة الأحوذي \" (١/٢٤٥) وقال:\n\" علي بن زيد بن جدعان متكلم فيه \".\nقلت: بل هو ضعيف، جزم بذلك الحافظ ابن حجر وغيره، ومنهم الشيخ حبيب الرحمن الفيضي في مقاله المنشور في العدد الرابع من السنة الرابعة من مجلة \" صوت الجامعة السلفية \" (ص ٦٧ - ٦٩)، ولكنه قال: إنه ليس شديد الضعف، ولذلك فهو يعتبر به.\nوأقول: هو كذلك إذا لم يتبين خطؤه في سياقه للحديث، وهذا الشرط مفقود هنا، وبيانه من وجهين:\nالأول: أنه تناقض في سنده ومتنه، فرواه مرة عن سعيد بن المسيب عن أبي هريرة باللفظ المذكور.\nورواه مرة أخرى قال: عن عبد الله أو إبراهيم بن عبد الله القرشي عن أبي هريرة: أن رسول الله ﷺ كان يدعو في دبر صلاة الظهر: اللهم خلص الوليد، وسلمة بن هشام.. الحديث، نحو روايته عن سعيد.","vol":"6","page":57},{"text":"رواه ابن جرير.\nقلت: وهذا اضطراب واضح في السند والمتن.\nأما السند؛ ففي الأول قال: عن سعيد بن المسيب عن أبي هريرة، وفي هذا قال: عن عبد الله أو إبراهيم بن عبد الله القرشي عن أبي هريرة.\nوأما المتن؛ ففي الأول قال: \" رفع يديه بعد ما سلم \"، وفي هذا قال: \" دبر صلاة الظهر \".\nوهذا ليس صريحا في أنه بعد السلام؛ فإن قوله: \" دبر \" يحتمل أنه آخر الصلاة قبل السلام، ويحتمل أنه بعد السلام، ولو أن عليا هذا كان ثقة لحملنا روايته هذه على الأولى من باب حمل المجمل على المفصل، ولكنه لما كان ضعيفا سيىء الحفظ؛ لم يضبط الحديث فاضطرب فيه هكذا وهكذا سندا ومتنا.\nولو فرضنا أنه لم يضطرب في متنه أو ساغ حمل الأخرى على الأولى؛ فالجواب من الوجه التالي وهو:\nالآخر: أن عليا هذا مع ضعفه قد خالفه في متنه جبل الحفظ الإمام الزهري فقال: أخبرني سعيد بن المسيب وأبو سلمة بن عبد الرحمن بن عوف: أنهما سمعا أبا هريرة يقول:\n\" كان رسول الله ﷺ يقول حين يفرغ من صلاة الفجر من القراءة ويكبر ويرفع رأسه: سمع الله لمن حمده، ربنا ولك الحمد، ثم يقول وهو قائم: اللهم انج الوليد بن الوليد وسلمة بن هشام ... \" الحديث.\nأخرجه البخاري في \" التفسير \"، ومسلم في \" الصلاة \"، وابن حبان (١٩٦٩)، وابن جرير (٧٨٢١) وغيرهم.","vol":"6","page":58},{"text":"وقال الزهري أيضا: أخبرني أبو بكر بن عبد الرحمن بن الحارث بن هشام وأبو سلمة بن عبد الرحمن عن أبي هريرة به.\nأخرجه البخاري في \" الأذان \".\nوتابعه يحيى بن أبي كثير عن أبي سلمة بن عبد الرحمن وحده به.\nأخرجه مسلم وأبو عوانة في \" صحيحيهما \"؛ وأبو داود، وقد خرجته في \" صحيح أبي داود \" رقم (١٢٩٦) .\nوتابع أبا بكر بن عبد الرحمن وأبا سلمة بن عبد الرحمن الأعرج عن أبي هريرة به.\nأخرجه البخاري في \" الاستسقاء \".\nفقد تبين برواية هؤلاء الثقات الحفاظ عن أبي هريرة أن دعاء النبي ﷺ للوليد بن الوليد ومن ذكر معه إنما كان في الصلاة قبل السلام، أي في القنوت بعد الركوع، فأخطأ ابن جدعان على ابن المسيب عن أبي هريرة فقال: \" بعد ما سلم \".\nوكل من كان على شيىء من المعرفة بعلم مصطلح الحديث يعلم أن الضعيف إذا خالف الثقة في لفظ ما؛ يكون حديثه منكرا مردودا، فكيف وهو قد خالف الثقات الآخرين الذين رووه عن أبي هريرة مثل رواية سعيد بن المسيب عنه، وهو: أبو بكر بن عبد الرحمن بن هشام، وأبو سلمة بن عبد الرحمن بن عوف، والأعرج واسمه عبد الرحمن بن هرمز؟ !\nفثبت من هذا التحقيق أن حديث ابن جدعان لا يصلح شاهدا لحديث الترجمة.","vol":"6","page":59},{"text":"ثم إن للحديث مفهوما ومنطوقا، فمفهومه ليس صريحا في أن الرفع كان بعد الفراغ من الصلاة، بل هذا محتمل، كما أنه بعد ذلك، فهو ليس مسوقا لتحديد أن الرفع كان بعد السلام، وإنما لنفي الرفع في الصلاة، وعليه فالاستدلال به على إثبات الرفع بعد السلام - لو ثبت - ليس قويا.\nعلى أن النفي المذكور منكر أيضا، فقد ثبت عن النبي ﷺ أنه رفع يديه يدعو في صلاة الكسوف من حديث عبد الرحمن بن سمرة عند مسلم وغيره، وهو مخرج عندي في \" جزء صلاة الكسوف \".\nوثبت أنه رفع يديه أيضا في دعائه على الذين قتلوا القراء فى صلاة الفجر بعد الركوع، عند أحمد وغيره من حديث أنس، وهو مخرج في \" الروض النضير \".\nوجملة القول، إنه لم يثبت عن النبي ﷺ أنه كان يرفع يديه بعد الصلاة - إذا دعا، وأما دعاء الإمام وتامين المصلين عليه بعد الصلاة - كما هو المعتاد اليوم في كثير من البلاد الإسلامية - فبدعة لا أصل لها كما شرح ذلك الإمام الشاطبي في \" الاعتصام \" شرحا مفيدا جدا لا أعرف له نظيرا، فليراجع من شاء البسط والتفصيل.\n<span data-type=\"title\" id=toc-2557>٢٥٤٥ </span>- (إذاحلفت على معصية فدعها، واقذف ضغائن الجاهلية تحت قدمك، وإياك وشرب الخمر، فإن الله ﵎ لم يقدس شاربها) .\nموضوع.\nأخرجه الحاكم (٣/٤٨١) من طريق مسعدة بن اليسع عن الخصيب بن جحدر عن النضر بن شفي عن أبي أسماء عن ثوبان قال: قال رسول الله ﷺ: فذكره.","vol":"6","page":60},{"text":"قلت: وهذا موضوع، والعجب من سكوت الحاكم عليه، وأعجب منه متابعة الذهبي إياه على ذلك، وهو مسلسل بالعلل:\nالأولى: النضر بن شفي؛ قال الذهبي:\n\" يدرى من ذا \".\nالثانية: الخصيب بن جحدر؛ قال الذهبي:\n\" كذبه شعبة والقطان وابن معين \".\nولذا قال الحافظ فيه:\n\" أحد الكذابين \".\nالثالثة: مسعدة بن اليسع؛ قال الذهبي:\n\" هالك، كذبه أبو داود \".\nوقال أحمد:\n\" حرقنا حديثه منذ دهر \".\nوالحديث مما سود به السيوطي \" الجامع الضغير \"!\n<span data-type=\"title\" id=toc-2558>٢٥٤٦ </span>- (إذا خاف الله العبد؛ أخاف منه كل شيىء، وإذا لم يخف العبد الله؛ أخافه الله من كل شيىء) .\nموضوع\nرواه العقيلي في \" الضعفاء \" (٣٠٥) عن عمرو بن زياد الثوباني: حدثنا ابن المبارك عن الأوزاعي عن يحيى بن أبي كثير عن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا. وروى عن ابن معين أنه قال:","vol":"6","page":61},{"text":"\" عمرو بن زياد كذاب\".\nوكذا قال أبو حاتم كما في \" ضعفاء الذهبي \".\nوقال الدارقطني:\n\" يضع الحديث \".\nوساق له في \" الميزان \" عدة أحاديث من وضعه.\nوروي من طريق أخرى واهية جدا تقدمت بلفظ: \" من خاف الله.... \".\nوأورده ابن الجوزي في \" العلل المتناهية \" (٢/٣٣٤) وقال:\n\" لا يصح عن رسول الله ﷺ.. \".\nثم ذكر قول الدارقطني المذكور وقال:\n\" قال أبو زرعة: كذاب، وأحاديثه موضوعة \".\nوتقدم الحديث برقم (٤٨٥) . وهو مما سود به السيوطي أيضا \" جامعه \"!\n<span data-type=\"title\" id=toc-2559>٢٥٤٧ </span>- (إذا دخل الضيف على قوم دخل برزقه، وإذا خرج خرج بمغفرة ذنوبهم) .\nضعيف.\nرواه الديلمي (١/١/١١٣) عن معروف بن حسان: حدثنا زياد الأعلم عن الحسن عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف، الحسن - وهو البصري - مدلس؛ وقد عنعنه.\nومعروف بن حسان؛ قال ابن عدي:\n\" منكر الحديث \". وقال أبو حاتم:","vol":"6","page":62},{"text":"\" مجهول \".\nولهذا قال السخاوي في \" المقاصد \" (٦٢):\n\" وسنده ضعيف \".\nثم ذكر له شواهد ولكنها واهية، منها ما أخرجه الديلمي (٢/٢٦٧) من حديث إسحاق بن نجيح عن عطاء الخراساني عن أبي ذر رفعه:\n\" الضيف يأتي برزقه، ويرتحل بذنوب القوم، يمحص عنهم ذنوبهم \". ومن حديث عبد الله بن همام عن أبي الدرداء مرفوعا مثله، لكن بلفظ \" أهل البيت \" بدل \" القوم \" دون ما بعده \".\nقلت: وإسحاق بن نجيح هو الملطي؛ وهو كذاب وضاع.\n<span data-type=\"title\" id=toc-2560>٢٥٤٨ </span>- (إذا ختم أحدكم فليقل: اللهم آنس وحشتي في قبري) .\nموضوع\nرواه الديلمي (١/١/١١١) عن الليث بن محمد: أخبرنا أحمد بن عبد الله بن خالد: حدثنا الوليد بن مسلم عن سالم الحناط عن الحسن عن أبي أمامة مرفوعا.\nقلت: وهذا موضوع؛ آفته أحمد بن عبد الله بن خالد وهو الجويباري أحد المشهورين بوضع الحديث؛ ولذلك أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٥)، ومع ذلك أورده في \" الجامع الصغير \" من رواية الديلمي هذه، فما أشد تناقضه؟!! وخفي وضعه على المناوي، فأخذ يعله بما هو دون العلة المذكورة بكثير؛ فقال:","vol":"6","page":63},{"text":"\" فيه ليث بن محمد، قال الذهبي في \" الضعفاء \": قال ابن أبي شيبة: متروك. وسالم الخياط؛ قال يحيى: ليس بشيء \"!\n<span data-type=\"title\" id=toc-2561>٢٥٤٩ </span>- (إذا جمع الله الخلائق يوم القيامة؛ أذن لأمة محمد في السجود، فيسجدون له طويلا، ثم يقال: ارفعوا رؤوسكم، قد جعلنا عدتكم فداءكم من النار) .\nضعيف جدا\nأخرجه ابن ماجه (٢/٥٧٥): حدثنا جبارو بن المغلس: حدثنا عبد الأعلى بن أبي المساور عن أبي بردة عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، ابن أبي المساور قال الحافظ:\n\" متروك، وكذبه ابن معين \".\nوجبارة بن المغلس ضعيف، وبه أعله البوصيري في \" الزوائد \" (ق ٢٦٥/١) . وهو قصور واضح.\nوالحديث في \" صحيح مسلم \" (٨/١٠٤)، وأحمد (٤/٤٠٢ و٤١٠) من طرق عن أبي بردة به مرفوعا بلفظ:\n\" إذا كان يوم القيامة دفع الله ﷿ إلى كل مسلم يهوديا أو نصرانيا فيقول: هذا فكاكك من النار \".\nوله عندهما ألفاظ أخرى.","vol":"6","page":64},{"text":"<span data-type=\"title\" id=toc-2562>٢٥٥٠ </span>- (إذا ختم العبد القرآن صلى عليه عند ختمه ستون ألف ملك) .","vol":"6","page":64},{"text":"موضوع.\nرواه الديلمي (١/١/١١٢) عن الحسن بن علي بن زكريا: حدثنا شيبان بن فروخ: حدثنا يزيد بن زياد: حدثنا عبد الله بن سمعان عن عمرو بن شعيب عن أبيه عن جده مرفوعا.\nقلت: وهذا موضوع أيضا، أورده السيوطي في \" الذيل \" (ص ٢٥) وقال:\n\" ابن سمعان كذاب، والحسن بن علي بن زكريا هو أبو سعيد العدوي؛ أحد المشهورين بوضع الحديث \".\nوخفي ذلك أيضا على المناوي فأعله بما لا يدل على وضعه فقال:\n\" وفيه شيبان بن فروخ؛ قال الذهبي في \" ذيل الضعفاء \": ثقة يرى القدر، اضطر الناس إليه آخرا عن يزيد بن زياد، أورده الذهبي في (الضعفاء) \"!\nقلت: والحديث مما تناقض فيه السيوطي أيضا، فأورده في \" الجامع الصغير \" الذي صانه بزعمه عما تفرد به كذاب أو وضاع! فهذا كما ترى فيه بشهادته كذاب. وآخر وضاع!!\n<span data-type=\"title\" id=toc-2563>٢٥٥١ </span>- (إذا خرج الحاج من بيته فسار ثلاثا؛ خرج من ذنوبه كيوم ولدته أمه، وكان سائر أيامه درجات) .\nموضوع\nرواه الديلمي (١/١/١٠٩) عن عبد الرحيم بن زيد العمي عن أبيه عن تسعة أو ثمانية أخبروه عن أبي ذر مرفوعا.\nقلت: وهذا موضوع، آفته عبد الرحيم هذا؛ وهو كذاب كما قال يحيى بن معين، وقد مر له بعض الأحاديث الموضوعة.\nوالحديث أورده السيوطي في \" الجامع الكبير \" (١/٥٣/١) بزيادة:","vol":"6","page":65},{"text":"\" ومن كفن ميتا كساه الله من ثياب الجنة، ومن غسل ميتا خرج من ذنوبه، ومن حثا عليه التراب في قبره كانت له بكل هباة أثقل في ميزانه من جبل من الجبال \".\nوقال:\n\" رواه البيهقي في \" الشعب \" وضعفه عن أبي ذر ﵁ \".\nقلت: هو في \" شعب الإيمان \" (٣/٤٧٨/٤١١٤) من الطريق المتقدمة، وقال:\n\" تفرد به عبد الرحيم، وليس بالقوي \"! ويعارضه من \" الموضوعات \" ما أورده السيوطي في \" الذيل \" (ص ١٢٢) من رواية الديلمي أيضا بسنده عن عائشة مرفوعا.\n\" إذا خرج الحاج من بيته كان في حرز الله، فإن مات قبل أن يقضي نسكه غفر الله له ما تقدم من ذنبه وما تأخر، وإنفاقه الدرهم الواحد يعدل ألف درهم فيما سواه من سبيل الله تعالى \" وقال:\n\" قال الحافظ ابن حجر في \" زهر الفردوس \": هذا موضوع \".\n<span data-type=\"title\" id=toc-2564>٢٥٥٢ </span>- (إذا أتى أحدكم البراز فليكرمن قبلة الله، فلا يستقبلها، ولا يستدبرها، ثم ليستطب بثلاثة أحجار، أو ثلاثة أعواد، أو ثلاث حثيات من تراب، ثم ليقل: الحمد لله الذي أخرج عني ما يؤذيني، وأمسك علي ما ينفعني) .\nضعيف\nأخرجه الدارقطني في \" السنن \" (٢١)، والبيهقي في \" معرفة","vol":"6","page":66},{"text":"السنن والآثار \" (ص ١٠٤) من طريق زمعة بن صالح عن سلمة بن وهرام قال: سمعت طاوسا قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ زمعة بن صالح ضعيف كما قال الحافظ في \" التقريب \".\nوشيخه سلمة بن وهرام فيه ضعف، وأما الحافظ فقال فيه: \" صدوق \".\nوالحديث أخرجه ابن أبي شيبة في \" المصنف \" (١/٥/٢) من هذا الوجه الجملة الأخيرة منه فقط بلفظ:\n\" إذا خرج أحدكم من الخلاء فليقل: الحمد لله الذي أذهب عني.... \" إلخ.\n<span data-type=\"title\" id=toc-2565>٢٥٥٣ </span>- (إذا خطب أحدكم المرأة وهو يخضب بالسواد، فليعلمها أنه يخضب بالسواد) .\nموضوع\nرواه الديلمي (١/١/١١١) عن عيسى بن ميمون أبي هشام عن القاسم بن محمد عن عائشة: إذا....هكذا في النسختين لم يرفعه.\nقلت: وهذا حديث موضوع، آفته عيسى بن ميمون هذا، وهو القرشي المدني مولى القاسم بن محمد، قال عبد الرحمن بن مهدي:\n\" استعديت عليه، وقلت: ما هذه الأحاديث التي تروي عن القاسم عن عائشة؟ ! فقال: لا أعود \".\nوقال البخاري:\n\" منكر الحديث \"\nوقال ابن حيان:\n\" يروي أحاديث كلها موضوعات \".","vol":"6","page":67},{"text":"<span data-type=\"title\" id=toc-2566>٢٥٥٤ </span>- (إذا خرج الرجل من باب بيته - أو من باب داره - كان معه ملكان موكلان به، فإذا قال: بسم الله، قالا: هديت، وأذا قال: لا حول ولا قوة ألا بالله، قالا: وقيت، وإذا قال: توكلت على الله، قالا: كفيت. قال: فيلقاه قريناه، فيقولان: ماذا تريد ان رجل قد هدي وكفي ووقي؟ !) .\nضعيف\nأخرجه ابن ماجه (٣٨٨٦) من طريق هارون عن الأعراج عن أبي هريرة: أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، هارون هذا، قال الذهبى فى \" الميزان \".\n\" قال البخاري: لا يتابع في حديثه. وقال النسائي: ضعيف. وقال ابن حبان: يروي الموضوعات عن الأثبات، لا يجوز الا حتجاج به \".\nورواه عمرو بن عطية عن أبيه عن أبى سعيد الخدري مرفوعا نحوه.\nأخرجه ابن شاهين في \" الترغيب \" (ق ٣٠٣ / ٢) .\nوهذا إسناد ضعيف من أجل عمرو بن عطية وأبيه، فإنهما ضعيفان.\nنعم للحديث إسناد صحيح عن أنس بن مالك مرفوعا نحوه دون ذكر الملكين والقرينين، عند ابن حبان (٢٣٧٥) وغيره، وهو مخرج في \" التعليق الرغيب \" (٢/٢٦٤)، و\"المشكاة \" (٢٤٤٣)، و\" الكلم الطيب \" (٦١) .","vol":"6","page":68},{"text":"<span data-type=\"title\" id=toc-2567>٢٥٥٥ </span>- (إذا دخل أحدكم المسجد فلا يجلس حتى يركع ركعتين، وإذا دخل أحدكم بيته فلا يجلس حتى يركع ركعتين، فإن الله جاعل له من ركعتيه في بيته خيرا) .","vol":"6","page":68},{"text":"منكر.\nأخرجه العقيلي في \" الضعفاء \" (ص ٢٤)، وأبو أمية الطرسوسي في \" جزء من مسنده \" (١٩٦/٢)، وابن عدي في \" الكامل \" (ق ٣/٢) من طريق إبراهيم بن يزيد قديد عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا به، وقال العقيلي:\n\" إبراهيم بن يذيد هذا فى حديثه وهم وغلط \".\nقلت: وفي ترجمته أورد البخاري حديثه هذا في \" التاريخ الكبير \" (١/١/٣٣٦) وقال:\n\" لا أصل له \".\nوقال ابن عدي عقبه:\n\" وهو بهذا الإسناد منكر \".\nوالشطر الأول من الحديث قد صح برواية أخرى عن أبي هريرة وغيره، فانظر تخريجها في \" الإرواء \" (٤٦٧) وغيره.\n<span data-type=\"title\" id=toc-2568>٢٥٥٦</span>- إذا خرصتم فخذوا ودعوا، (دعوا) الثلث، فإن لم تدعوا الثلث فدعوا الربع) .\nضعيف\nأخرجه أبو داود (١٦٠٥)، والنسائي (١/٣٤٤)، والترمذي (١ /١٢٥)، والدارمي (٢/٢٧١-٢٧٢)، وابن خزيمة في \" صحيحه \" (١/٢٣٥/٢)، وابن حبان (٧٩٨)، وأبو عبيد فى \" الأموال \" (٤٨٥/١٤٤٨)، وكذا ابن زنجويه (١٠٧٣/١٩٩٢)، وابن أبى شيبة (٣/١٩٤)، والحاكم (١/٤٠٢)، والطيالسى (١٢٣٤)، وأحمد (٣/٤٤٨ و٤/٢و٣)","vol":"6","page":69},{"text":"من طريق شعبة عن خبيب بن عبد الرحمن قال: سمعت عبد الرحمن بن مسعود ابن نيار يقول: جاء سهل بن أبي خيثمة إلى مجلسنا، فحدث: أن رسول الله ﷺ كان يقول:. . فذكره، والزيادة للدارمي وأحمد، وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي! وهذا من عجائبه؛ فإنه أورد ابن نيار هذا في \" الميزان \" وقال:\n\" لا يعرف، وقد وثقه ابن حبان على قاعدة ابن حبان (!) تفرد عنه خبيب ابن عبد الرحمن \".\nقلت: ولذلك قال الحافظ في \" التقريب \":\n\" مقبول \". يعني عند المتابعة، وإلا فليّن الحديث كما نصَّ عليه في المقدمة.\nقلت: ومن تلاعب الشيخ الكوثري في باب الجرح والتعديل: أنه ضعَّف هذا الحديث بابن نيار هذا فقال في \" النكت الطريفة \" (ص ١٠١):\n\" وهو مجهول، قال الذهبي: لا يعرف، وإن. . . \".\nمع أن هذا الحديث من رواية شعبة عن خبيب عنه كما ترى، وقد قال في حديث معاذ الآتي في الاجتهاد بالرأي (٤٨٥٨):\n\" وقد روي هذا الحديث عن أبي عون عن الحارث. . . شعبة بن الحجاج المعروف بالتشدد في الرواية، والمعترف له بزوال الجهالة وصفا عن رجال يكونون في سند روايته \"!\nقلت: فلمَ لم تزل الجهالة عن ابن نيار هذا وهو في سند رواية شعبة؟ !\nوالجواب معلوم عند من يعرفون الكوثري وتعصبه لمذهبه واستغلاله العلم","vol":"6","page":70},{"text":"بالحديث ورجاله واتباعه لهواه تصحيحا وتضعيفا، فتراه تارة يوثق الرجل في حديث، ويضعفه أو يجهله في مكان آخر، فإن كان الحديث مخالفا لمذهبه وهواه؛ ضعفه كهذا الحديث، وإن كان موافقا له؛ صححه مع أن مدراهما على رجل واحد كما تراه هنا، فإن الحديث لم يأخذ به أبو حنيفة فضعفه بعلة الجهالة، وأما حديث معاذ فصححه مع أن فيه جهالة أيضًا، فاحتال عليها بادعاء زوال الجهالة لكونه في إسناده شعبة وهذا المجهول في إسناد شعبة أيضًا! وكم له من مثل هذا التلاعب. وسيأتي بيان شيء منه هند حديث معاذ المشار إليه آنفًا. والله أعلم\n<span data-type=\"title\" id=toc-2569>٢٥٥٧ </span>- (إذا رأى أحدكم رؤيا يكرهها، فليتفل عن يساره ثلاث مرات، ثم ليقل: اللهم إني أعوذ بك من عمل الشيطان، وسيئات الأحلام، فإنها لا تكون شيئا) .\nضعيف جدا\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٧٦٦) من طريق المسيب بن شريك عن إدريس بن يزيد الأودي عن أبيه عن أبي هريرة ﵁: أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، فإن المسيب بن شريك متروك؛ كما قال الإمام مسلم وغيره. وقال البخاري:\n\" سكتوا عنه \".","vol":"6","page":71},{"text":"<span data-type=\"title\" id=toc-2570>٢٥٥٨ </span>- (إذا خرج أحدكم من بيته فليقل: بسم الله، لا حول ولا قوة إلا بالله، ما شاء الله، توكلت على الله، حسبي الله ونعم الوكيل) .","vol":"6","page":71},{"text":"ضعيف.\nأخرجه الطبراني (ق ٨٤/١ - المنتقى منه) من طريق يحيى بن يزيد عن أبيه عن يزيد بن حصيفة عن أبيه عن جده؛ أن رسول الله ﷺ كان يقول: فذكره.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى والثانية: والد يزيد بن خصيفة وجده غير معروفين كما يأتي في كلام العلائي، وهو يزيد بن عبد الله بن خصيفة الكندي المدني، ينسب لجده.\nالثالثة: يزيد والد يحيى - وهو ابن عبد الملك النوفلي - ضعيف كما في \" المجمع \" (١٠/١٢٨) وغيره.\nالرابعة: يحيى بن يزيد؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفه ابن عدي \".\nوالحديث أعله الهيثمي بالعلة الثالثة فقط، وهو قصور، وكذلك صنع الحافظ في \" الإصابة \"، ولكنه أتبع ذلك بقوله:\n\" وقال العلائي شيخ شيوخنا في كتاب \" الوشي \": إن كان يزيد بن خصيفة هذا هو يزيد بن عبد الله بن خصيفة الثقة المشهور الراوي عن السائب بن يزيد؛ فلا أعرف لأبيه ذكرا في أسماء الرواة ولا لجده خصيفة ذكرا في الصحابة، وإن كان غيره؛ فلا أعرفه، ولا أباه ولا جده.\nقلت: هو المشهور، فقد ذكر المزي في \" التهذيب \" يزيد بن عبد الملك في الرواة عنه، وذكر أن اسم والد خصيفة عبد الله بن يزيد. وقيل: هو خصيفة بن يزيد، وعلى هذا فصحابي هذا الحديث هو خصيفة، وقد ذكر المزي في ترجمة يزيد بن عبد الله [بن] خصيفة أن اسم والد خصيفة: يزيد، وقيل: عبد الله بن يزيد بن سعيد بن ثمامة الكندي \".","vol":"6","page":72},{"text":"(تنبيه): وقد الحديث في \" المجمع \" هكذا:\n\" وعن زيد بن عبد الله بن خصيفة عن أبيه عن جده: أن رسول الله ﷺ كان يقول إذا خرج من منزله (في نسخة: بيته): بسم الله، لا حول..... \" إلخ.\nكذا قال، فجعله من فعله ﷺ لا من أمره، فلا أدري أسقط من قلم الناسخ أو الطابع لفظة \" أحدكم \" و\" فليقل \"، أم هو رواية أخرى عند الطبراني؟! والذي يترجح عندي الأول، وإلا لكان الهيثمي الذي أشار إلى الرواية الأخرى كما هي عادته.\nوالله أعلم، وقوله: \" زيد \" خطأ مطبعي، وقوله: \" ابن عبد الله \" لعلها زيادة توضيحية من الهيثمي لأنها لم تقع في إسناد الطبراني كما تقدم.\n<span data-type=\"title\" id=toc-2571>٢٥٥٩ </span>- (إذا دعوتم لأحد من اليهود والنصارى فقولوا: أكثر الله مالك وولدك) .\nضعيف جدا\nرواه ابن حبان في \" الضعفاء \" (٢/١٥ - ١٦)، وابن عدي (٢١٥/٢)، وأبو نعيم في \" أخبار أصبهان \" (٢/٢٨٩)، وعنه الديلمي (١/١/١١٤)، وابن عساكر (١٥/٤٦٥/٢) عن عبد الله بن جعفر عن عبد الله بن دينار قال: لا أراه إلا عن عبد الله بن عمر مرفوعا. وقال ابن عدي:\n\" عبد الله بن جعفر عامة حديثه لا يتابعه أحد عليه، وهو مع ضعفه يكتب حديثه \".\nقلت: هو والد الحافظ علي بن المديني، وفي \" الميزان \":\n\" متفق على ضعفه، قال يحيى: ليس بشيء، وقال ابن المديني: أبي ضعيف. وقال أبو حاتم: منكر الحديث جدا. وقال النسائي: متروك الحديث. وقال","vol":"6","page":73},{"text":"الجوزجاني: واه \".\nولعل أصل هذا الحديث الوقف، فوهم الراوي فرفعه، فقد روى البخاري في \" الأدب المفرد \" (١١١٢) وغيره عن عقبة بن عامر الجهني: أنه مر برجل هيئته هيئة مسلم، فسلم، فرد عليه، فقال له الغلام: إنه نصراني! فقام عقبة فتبعه حتى أدركه فقال: إن رحمة الله وبركاته على المؤمنين، لكن أطال الله حياتك، وأكثر مالك وولدك. وسنده حسن كما في \" الإرواء \" (٥/١١٥) . وانظر ما يستفاد منه فيما علقته عليه في \" صحيح الأدب المفرد \" (٤٣٠/٨٤٧/١١١٢) .\n<span data-type=\"title\" id=toc-2572>٢٥٦٠ </span>- (إذا دخل أحدكم على أخيه فأراد أن يفطر فليفطر إلا أن يكون صومه ذلك رمضان، أو قضاء رمضان، أو نذرا) .\nضعيف\nرواه أبو الحسين الكلابي في \" حديثه \" (٢٤٧ - ٢٤٨): حدثنا أبو المغيرة: حدثنا السكوني - سميته -: حدثني محمد بن عبد الرحمن عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعا.\nكذا في الأصل: \" سميته \" وكذا هو في نسخة أخرى (١٧٨/١) لكن عليها إشارة (صـ) يعني كذا الأصل، وعل هامشها: \" حدثنا بقية \" كأنه تصحيح، وهو بخط مغاير للأصل. ويؤيد هذا التصحيح، أن الطبراني أخرجه في \" المعجم الكبير \" (٣/٢٠٠/٢) من طريق أبي تقي الحمصي: أخبرنا بقية بن الوليد: حدثني محمد الكوفي عن عبيد الله بن عمر به.\nقلت: وهذا إسناد ضعيف؛ محمد بن عبد الرحمن الظاهر أنه ابن أبي ليلى القاضي، ويؤيده أن في رواية الطبراني \" محمد الكوفي \" فإن ابن أبي ليلى كوفي؛ وهو ضعيف، قال الحافظ:","vol":"6","page":74},{"text":"\" صدوق سيىء الحفظ جدا \".\nهذه هي علة الحديث، وقد غفل عنها بعضهم، وذهب يعله بما لا يقدح فقال الهيثمي في \" المجمع \" (٣/٢٠١) وتبعه المناوي في \" الفيض \":\n\" رواه الطبراني في \" الكبير \"، وفيه بقية بن الوليد وهو مدلس \".\nقلت: إنما يضر في حديثه إذا ما رواه معنعنا، أما وهو قد صرح بالتحديث في الطريقين؛ فلا يجوز إعلاله بالتدليس؛ كما هو مقرر في علم الحديث، فلعل الهيثمي شت بصره عن التحديث. والله أعلم.\nوللحديث شاهد، ولكنه واه جدا، فإنه يرويه محمد بن الفضل عن عبد الكريم عن مجاهد عن أبي هريرة مرفوعا به.\nأخرجه محمد بن الحسن الطبري في \" الأمالي \" (٦/١) .\nوابن الفضل هذا متهم بالكذب، وقد تقدم مرارا.\nوعبد الكريم؛ إن كان ابن مالك الجزري فهو ثقة، وإن كان ابن أبي المخارق أبا أمية البصري فهو ضعيف، وكلاهما يروي عن مجاهد.\n<span data-type=\"title\" id=toc-2573>٢٥٦١ </span>- (القراء عرفاء أهل الجنة) .\nموضوع\nرواه ابن جميع في \" معجمه \" (ص ١٤٤): حدثنا محمد بن منصور: حدثنا أبو أمية محمد بن إبراهيم: حدثنا يزيد بن هارون: أنبأنا حميد الطويل عن أنس مرفوعا. ومن طريق ابن جميع رواه الضياء في \" المختارة \" (١١٦/١) .\nقلت: وهذا سند رجاله كلهم موثقون غير محمد بن منصور وهو أبو بكر الواسطي كما صرح به الضياء في روايته؛ وهو في عداد المجهولين؛ فقد أورده","vol":"6","page":75},{"text":"الذهبي في \" الميزان \" فلم يترجمه بشيء غير أنه ساق له هذا الحديث وقال:\n\" هو المتهم به \". وأقره الحافظ في \" اللسان \".\nولم يرجع إليهما الدكتور عمر تدمري - كعادته - في تعليقه على \" المعجم \" فقال فيه:\n\" لم أجد له ترجمة \"!\nوقد روي الحديث بلفظ آخر سيأتي إن شاء الله تعالى برقم (٣٤٩٧)، وبلفظ ثالث تراه في \" ضعيف الجامع \" (٢١٠٦) .\n<span data-type=\"title\" id=toc-2574>٢٥٦٢ </span>- (إذا سأل أحدكم الرزق فليسأل الحلال، فإن الله يرزق الحلال والحرام) .\nضعيف\nرواه ابن عدي (٢٠٧/٢) عن أبي سفيان عن أبي نضرة عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا سند ضعيف؛ أبو سفيان هذا اسمه طريف بن شهاب؛ وهو ضعيف كما في \" التقريب \".","vol":"6","page":76},{"text":"<span data-type=\"title\" id=toc-2575>٢٥٦٣ </span>- (إن لله تسعة وتسعين اسما، مائة غير واحد، ما من عبد يدعو بهذه الأسماء إلا وجب له الجنة، إنه وتر يحب الوتر: هو الله الذي لا إله إلا هو الرحمن الرحيم، الملك، القدوس، السلام ... إلى قوله: الرشيد الصبور) .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (١٠/٣٨٠) من طريق أبي العباس","vol":"6","page":76},{"text":"القاسم بن القاسم السياري: حدثنا أحمد بن عباد بن سلم - وكان من الزهاد -: حدثنا محمد بن عبيدة النافقاني: حدثنا عبد الله بن عبيدة العامري: حدثنا سورة بن شداد الزاهد عن سفيان الثوري عن إبراهيم بن أدهم عن موسى بن يزيد عن أويس القرني عن علي بن أبي طالب مرفوعا، وقال في آخره:\n\" مثل حديث الأعرج عن أبي هريرة.\nحديث الأعرج عن أبي هريرة صحيح متفق عليه. وحديث الثوري عن إبراهيم فيه نظر، لا صحة له \".\nقلت: وموسى بن يزيد لم أعرفه. ومثله سورة الزاهد وعبد الله العامري وأحمد بن عباد بن سلم!\nوأما محمد بن عبيدة النافقاني؛ فقال أبو نصر بن ماكولا:\n\" صاحب مناكير \".\nفهذا الحديث من منكراته.\nقلت: وحديث الأعرج الذي أشار إليه أبو نعيم والمتفق عليه؛ ليس فيه \" ما من عبد ... \" إلخ، ولا فيه سرد الأسماء، وإنما جاءت الأسماء في بعض الطرق الواهية كما بينته في \" تخريج المشكاة \" (٢٢٨٨) .\n<span data-type=\"title\" id=toc-2576>٢٥٦٤ </span>- (إذا سلم الإمام فردوا عليه) .\nضعيف\nرواه ابن ماجه (٩٢١)، والطبراني (٦٨٩٩)، وابن عدي (١٦٨/١) عن إسماعيل بن عياش عن أبي بكر الهذلي عن قتادة عن الحسن عن سمرة مرفوعا وقال:","vol":"6","page":77},{"text":"\" رواه عن قتادة مع أبي بكر تاهذلي سعيد بن بشير \".\nقلت: وهذا إسناد ضعيف جدا، فيه ثلاثة علل:\nالأولى: عنعنة الحسن البصري.\nالثانية: أبو بكر الهذلي؛ متروك، وهو بصري.\nالثالثة: إسماعيل بن عياش؛ ضعيف في روايته عن غير الشاميين؛ وهذه منها.\nلكن قد جاء عن قتادة من غير هذه الطريق الواهية، فقد رواه سعيد بن بشير عنه كما علقه ابن عدي، ووصله الطبراني (٦٨٩٠)، وكذا أبو داود (١٠٠١)؛ وهو وإن كان ضعيفا فقد تابعه همام عن قتادة به نحوه، ولفظه:\n\" قال: أمرنا رسول الله ﷺ أن نسلم على أئمتنا، وأن يسلم بعضنا على بعض \".\nرواه ابن ماجه (٩٢٢) .\nقلت: فانحصرت العلة في عنعنة الحسن البصري. والله أعلم.\n<span data-type=\"title\" id=toc-2577>٢٥٦٥ </span>- (إذا سلمت الجمعة سلمت الأيام، وإذا سلم رمضان سلمت السنة) .\nموضوع\nأخرجه المخلص في \" المجلس السابع \" (٥١/٢)، وعنه علي بن أبي طالب المكي في \" حديثه عنه \" (١/١)، وأبو طاهر الأنباري في \" مشيخته \" (١٤٦/٢)، وأبو نعيم في \" الحلية \" (٧/١٤٠)، وابن عدي في \" الكامل \" (٥/٢٨٨) ومن طريقه البيهقي في \" الشعب \" (٣/٣٤٠/٣٧٠٨/٢)،","vol":"6","page":78},{"text":"والخطيب في \" الموضح \" (٢/١٢١)، والحاكم أبو أحمد في \" الكنى \" (ق ١٣٢/١) من طريق عبد العزيز بن أبان أبي خالد القرشي عن سفيان الثوري عن هشام بن عروة عن أبيه عن عائشة مرفوعا به. وقال أبو أحمد الحاكم:\n\" هذا حديث منكر شبيه بالموضوع \". وقال ابن عدي:\n\" هذا الحديث عن الثوري باطل ليس له أصل \". وأقره البيهقي.\nومن هذا الوجه أورده ابن الجوزي في \" الموضوعات \" من رواية الدارقطني ثم قال:\n\" تفرد به عبد العزيز وهو كذاب \".\nوتعقبه السيوطي في \" اللآلي \" (٢/١٠٤) بأن البيهقي أخرجه في \" الشعب \" من طريقه، وأن أبا نعيم أخرجه أيضا من طريق أحمد بن جمهور القرقساني: حدثنا علي بن المديني عن يحيى بن سعيد عن سفيان الثوري به دون الجملة الثانية وزاد:\n\" وما من سهل ولا جبل ولا شيىء إلا ويستعيذ بالله من يوم الجمعة \". وقال:\n\" غريب من حديث الثوري، لم نكتبه إلا من حديث أحمد بن جمهور \".\nقال السيوطي عقبه:\n\" وأحمد بن جمهور متهم بالكذب. وقال البيهقي أيضا: أنبأنا ...: حدثنا أبو مطيع: حدثنا سفيان الثوري به. قال البيهقي:\nهذا الحديث لا يصح عن هشام، وأبو مطيع الحكم بن عبد الله البلخي ضعيف، وإنما يعرف هذا الحديث من حديث عبد العزيز بن أبان أبي خالد القرشي، وهو أيضا ضعيف بمرة. والله أعلم \".","vol":"6","page":79},{"text":"قلت: وبالجملة، فالحديث رواه ثلاثة من الضعفاء عن الثوري، وهم: عبد العزيز بن أبان، وأحمد بن جمهور، وأبو مطيع البلخي، والأولان كذابان كما سبق، والأخير ضعف اتفاقا، ويبدو من مجموع ما قيل فيه أنه شديد الضعف، وفي كلام البيهقي السابق ما يشير إلى ذلك، وفيه أيضا تصريحه ببطلان الحديث، ولكن السيوطي اختصره، فقد قال عقب قوله: \" ضعيف بمرة \":\n\" وهو عن الثوري باطلا لا أصل له \".\nكذا ذكره المناوي عنه في \" الفيض \". ثم تعقب السيوطي بقوله:\n\" ولما أورده ابن الجوزي في الموضوع، تعقبه المؤلف بوروده من طرق، ولا تخلو كلها عن كذاب أو متهم \".\nومنه يبدو أن تعقب السيوطي لا طائل تحته.\n<span data-type=\"title\" id=toc-2578>٢٥٦٦ </span>- (لا تجعلوا على العاقلة من قول معترف شيئا) .\nموضوع\nأخرجه الطبراني في \" المعجم \"، وعنه أبو نعيم في \" الحلية \" (٥/١٧٧) من طريق الحارث بن نبهان عن محمد بن سعيد عن رجاء بن حيوة عن جنادة بن أبي أمية عن عبادة بن الصامت: أن رسول الله ﷺ قال: فذكره، وقال:\n\" غريب من حديث رجاء وجنادة مرفوعا، تفرد به الحارث عن محمد بن سعيد \".\nقلت: ابن سعيد هذا هو المصلوب على الزندقة؛ وهو كذاب. والحارث بن نبهان متروك، فقد أساء السيوطي بإيراده لهذا الحديث في \" الجامع الصغير \"! ولم يقتصر على ذلك، بل إنه رمز لحسنه! قال المناوي:","vol":"6","page":80},{"text":"\" وهو هفوة ... \". ثم أعله بنحو ما ذكرنا نقلا عن الهيثمي والعسقلاني.\n<span data-type=\"title\" id=toc-2579>٢٥٦٧ </span>- (إن العجب ليحبط عمل سبعين سنة) .\nموضوع\nرواه أبو بكر الشافعي في \" مسند موسى بن جعفر بن محمد الهاشمي \" (٧١/١)، والديلمي (١/٢/٢٨٦) عن محمد بن خلف بن عبد السلام: حدثنا موسى بن إبراهيم: حدثنا موسى بن جعفر بن محمد عن أبيه عن جده عن أبيه عن الحسين بن علي مرفوعا.\nقلت: وهذا موضوع؛ موسى بن إبراهيم هو المروزي؛ متروك. ومحمد بن خلف بن عبد السلام مروزي أيضا؛ كذبه يحيى بن معين. قال ابن الجوزي - وساق له حديثا آخر في فضل علي -:\n\" هذا موضوع، آفته محمد بن خلف \".\nووافقه السيوطي في \" اللآلي \" (١/٣٢٠) .\nثم غفل عنه، فأورد له حديث الترجمة في \" الجامع الصغير \"! كما غفل عنه المناوي، فأعل الحديث بشيخه موسى بن إبراهيم فقط!","vol":"6","page":81},{"text":"<span data-type=\"title\" id=toc-2580>٢٥٦٨ </span>- (إذا سمعتم الرعد فاذكروا الله فإنه لا يصيب ذاكرا) .\nضعيف جدا\nرواه الطبراني (٣/١١٩/٢)، والوحدي في \" الوسيط \" (١/٧/٢) عن يحيى بن كثير أبي النصر: أخبرنا عبد الكريم: أخبرنا عطاء عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ عبد الكريم هذا هو ابن أبي المخارق البصري أبو أمية المعلم؛ وهو ضعيف، وله ذكر في مقدمة مسلم.","vol":"6","page":81},{"text":"ويحيى بن كثير أبو النضر متروك؛ كما قال الدارقطني، وبه وحده أعله المناوي تبعا للهيثمي!\n<span data-type=\"title\" id=toc-2581>٢٥٦٩ </span>- (إذا سمعت النداء فأجب، وعليك السكينة، فإن أصبت فرجة وإلا فلا تضيق على أخيك، واقرأ بما تسمع أذنيك، ولا تؤذ جارك، وصل صلاة مودع) .\nضعيف جدا\nأخرجه ابن الأعرابي في \" المعجم \" (ق ١٨٣/٢)، وابن دوست العلاف في \" الأمالي \" (١٢٧/١)، والضياء في \" المختارة \" (٧/١١٣/٢)، والديلمي (١/١/٦٠) عن سعيد بن عبد الله بن دينار عن الربيع بن صبيح عن الحسن عن أنس مرفوعا.\nبيض له الحافظ في \" مختصر المسند \"، وقد قال في \" التقريب \":\n\" الربيع بن صبيح ... صدوق سيىء الحفظ \".\nقلت: وسعيد بن عبد الله بن دينار؛ لم أجد له ترجمة.\nثم رأيت ابن حبان قال في \" ثقاته \" (٢/١/١):\n\" يأتي بما لا أصل له عن الأثبات \".\nوالحديث عزاه السيوطي: لأبي نصر السجزي في \" الإبانة \"، وابن عساكر عن أنس، وأعله المناوي بالربيع بن صبيح.","vol":"6","page":82},{"text":"<span data-type=\"title\" id=toc-2582>٢٥٧٠ </span>- (إذا سمعتم المؤذن أذن فقولوا: اللهم افتح أقفال قلوبنا لذكرك، وأتمم علينا نعمتك وفضلك، واجعلنا عليها من عبادك الصالحين) .","vol":"6","page":82},{"text":"ضعيف.\nرواه ابن حبان في ترجمة عمر بن خالد الوهبي من \" الثقات \" (١/١٤٦)، وابن السني في \" عمل اليوم والليلة \" (٩٨)، وعنه الديلمي في \" مسند الفردوس \" (١/١/٥٩): حدثنا عبد الصمد بن سعيد - بحمص -: حدثنا أحمد بن إبراهيم: حدثنا الحسن بن حاتم الألهاني: حدثنا عمر بن خالد الوهبي: حدثنا أنس بن مالك مرفوعا به.\nقلت: وهذا سند ضعيف مجهول، فإن عمر هذا لم أر من ذكره غير ابن حبان، ومثله الحسن بن حاتم الألهاني.\n<span data-type=\"title\" id=toc-2583>٢٥٧١ </span>- (إذا شرب أحدكم فليمص مصا ولا يعب عبا، فإن الكباد من العب) .\nضعيف\nرواه أبو نعيم في \" الطب \" (٩/٢ - نسخة السفرجلاني) عن عبد الله بن محمد بن أسماء: حدثنا عبد الله بن المبارك عن معمر عن ابن أبي حسين قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف لإرساله أو إعضاله؛ فإن ابن أبي حسين - واسمه عبد الله بن عبد الرحمن - تابعي صغير ثقة. وعلقه البيهقي في \" الشعب \" (٥/١١٥/٦٠١٢) . وقد وصله بعض الضعفاء من حديث علي، وقد مضى برقم (٢٣٢٣)، وروي عن أنس مختصرا، وتقدم برقم (١٤٢٨) .","vol":"6","page":83},{"text":"<span data-type=\"title\" id=toc-2584>٢٥٧٢ </span>- (إذا سميتم فكبروا. يعني على الذبيحة) .\nضعيف جدا\nرواه الطبراني في \" الأوسط \" (١/١٣٠/١ - ٢) عن سليمان بن داود الشاذكوني: حدثنا محمد بن حمران عن عثمان بن سعد الكاتب:","vol":"6","page":83},{"text":"سمعت أنس بن مالك مرفوعا؛ وقال:\n\" تفرد به الشاذكوني \".\nقلت: وهو متهم بالكذب، كذبه ابن معين وصالح جزرة.\nوعثمان بن سعد الكاتب؛ ضعيف كما قال ابن معين وغيره.\n<span data-type=\"title\" id=toc-2585>٢٥٧٣ </span>- (إذا سميتم الولد محمدا فأكرموه، وأوسعوا له في المجلس، ولا تقبحوا له وجها) .\nضعيف جدا\nرواه ابن النجار في \" ذيل تاريخ بغداد \" (١٠/٨١/١) عن أحمد بن عامر بن سليمان الطائي: حدثنا علي بن موسى بسنده المسلسل بأهل البيت إلى جدهم علي بن أبي طالب ﵃ مرفوعا.\nقلت: وهذا إسناد هالك، أحمد بن عامر اتهمه الذهبي؛ فقال في ترجمة ابنه عبد الله بن أحمد بن عامر:\n\" عن أبيه عن علي الرضا عن آبائه بتلك النسخة الموضوعة الباطلة ما تنفك عن وضعه أو وضع أبيه \".\nوللحديث طريق أخرى، رواه الخطيب في \" تاريخ بغداد \" (٣/٩٠)، والديلمي (١/١/٦٠) عن أبي الحسن محمد بن علي بن الحسن العلوي: حدثني أبي أبو إسماعيل علي بن الحسين: حدثني أبي الحسين بن الحسن قال: حدثني جدي محمد بن القاسم عن أبيه عن زيد بن الحسن عن أبيه عن علي به.\nقلت: وهذا إسناد ضعيف مجهول، ما بين زيد بن الحسن ومحمد بن علي العلوي؛ لم أجد من ترجمهم، وأما العلوي؛ فترجمه الخطيب وروى عن أبي سعد","vol":"6","page":84},{"text":"الإدريسي أنه كان يجازف في الرواية في آخر عمره. مات سنة (٣٩٥) .\nوله طريق أخرى عن علي مرفوعا بلفظ:\n\" إذا سميتموه محمدا فعظموه ووقروه وبجلوه، ولا تذلوه ولا تحقروه ولا تجبهوه تعظيما لمحمد ﷺ \".\nرواه ابن بكير في \" فضائل من اسمه أحمد ومحمد \" (٥٩/٢)، وابن النجار (١٠/٩١/٢) عن عبد الله بن داهر الرازي: حدثنا عمرو بن جميع عن جعفر بن محمد عن أبيه عن جده مرفوعا.\nقلت: وهذا موضوع؛ عمرو بن جميع كذاب وضاع، والرازي متهم.\n<span data-type=\"title\" id=toc-2586>٢٥٧٤ </span>- (إذا سميتموه محمدا فلا تجبهوه، ولا تحرموه، ولا تقبحوه، بورك في محمد، وفي بيت فيه محمد، ومجلس فيه محمد) .\nضعيف\nرواه الديلمي (١/١/٦٠) عن يحيى بن محمد بن يحيى النهاوندي: حدثنا سفيان بن هارون القاضي: حدثنا سفيان بن وكيع: حدثنا عبد العزيز بن محمد الدراوردي عن أبي الزبير عن جابر مرفوعا.\nبيض له الحافظ في \" مختصر الديلمي \"، وهو إسناد ضعيف فيه علل:\nالأولى: عنعنة أبي الزبير؛ فإنه كان مدلسا.\nالثانية: ضعف سفيان بن وكيع؛ وهو ابن الجراح، قال الحافظ:\n\" كان صدوقا، إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح فلم يقبل، فسقط حديثه \".","vol":"6","page":85},{"text":"الثالثة: سفيان بن هارون القاضي؛ ترجمه الخطيب (٩/١٨٦) ولم يذكر فيه جرحا ولا تعديلا.\nوقد روي طرفه الأول من حديث أبي رافع كما يأتي (٢٦٤٩) .\n<span data-type=\"title\" id=toc-2587>٢٥٧٥ </span>- (إذا صلى أحدكم فليصل صلاة مودع، صلاة من لا يظن أنه يرجع إليها أبدا) .\nضعيف جدا\nرواه الديلمي (١/١/ ٦٣ - ٦٤) عن خالد بن إلياس عن عبد الله بن نافع عن أم سلمة مرفوعا.\nسكت عنه الحافظ في \" مختصره \"، وقد قال في \" التقريب \":\n\" خالد بن إلياس أو إياس بن صخر ... متروك الحديث \". أي شديد الضعف.\nوالحديث أورده السيوطي من رواية الديلمي وحده، فتعقبه المناوي بقوله:\n\" وفي إسناده ضعف، لكن له شواهد، واقتصاره على الديلمي يؤذن بأنه لم يخرجه أحد من الستة، وهو عجب، فقد خرجه ابن ماجه من حديث أبي أيوب، ورواه الحاكم والبيهقي \".\nقلت: وفيه ملاحظات:\nالأولى: قوله في حديث أبي أيوب؛ \" خرجه ابن ماجه \"، وليس عند ابن ماجه، إلا الفقرة الأولى منه، وفيه زيادة ليست في حديث الترجمة.\nالثانية: أن الشواهد التي أشار إليها ليس فيها أيضا قوله: \" صلاة من لا يظن ... \".","vol":"6","page":86},{"text":"الثالثة: \" وفي إسناده ضعف \" ليس دقيقا يعبر عن حقيقة ضعفه، لأن معناه أن ضعفه ليس شديدا، وقد عرفت من ترجمة \" التقريب \" لراويه بأنه متروك الحديث؛ وأنه يعني أنه شديد الضعف.\n<span data-type=\"title\" id=toc-2588>٢٥٧٦ </span>- (إن لله [باردة] يبعثها على رأس مئة سنة تقبض روح كل مؤمن) .\nمنكر\nأخرجه البخاري في \" التاريخ \" (١/٢/١٠١) - والزيادة له -، والبزار (١/١٢٢/١٢٩ - كشف)، والحاكم (٤/٤٥٧) من طريق بشير بن المهاجر عن عبيد الله بن بريدة عن أبيه قال: قال رسول الله ﷺ: فذكره.\nقلت: هذا إسناد ضعيف، رجاله ثقات رجال الشيخين غير بشير بن المهاجر فهو من رجال مسلم وحده، ولكن فيه ضعف قال الحافظ:\n\" صدوق، لين الحديث \".\nوترجمه الذهبي في \" الميزان \"، ونقل عن أحمد أنه قال:\n\" منكر الحديث، يجيء بالعجب \".\nثم ساق له من منكراته هذا الحديث.\nومنه تعلم ما في قول الحاكم: \" صحيح الإسناد \"! وإن وافقه الذهبي! ولا سيما وقد اضطرب في متنه، فرواه البزار أيضا (رقم ٢٢٨) بسنده الصحيح عنه بسنده المذكور بلفظ:\n\" لا ينقضي مئة سنة وعين تطرف \". يعني ممن هو على الأرض يومئذ، كما يأتي، ليس فيه ذكر الريح. وأنا أظن أنه دخل على (بشير) في هذا الحديث؛","vol":"6","page":87},{"text":"حديث الريح التي ترسل في آخر الزمان فتقبض روح كل مؤمن، فلا يبقى على وجه الأرض إلا شرار الخلق، وعليهم تقوم الساعة. كما في حديث النواس الطويل عند مسلم (٨/١٩٧ - ١٩٨) وغيره.\nقلت: وهذا هو الأشبه، فإن له شواهد كثيرة، أقربها إلى هذه اللفظ حديث عقبة بن عمرو الأنصاري وعلي بن أبي طالب ﵄، وقد استدرك علي على عقبة بن عمرو زيادة هامة بلفظ:\n\" ممن هو حي اليوم \".\nوقد خرجته في \" الصحيحة \" برقم (٢٩٠٦)، فليراجعه من شاء.\n<span data-type=\"title\" id=toc-2589>٢٥٧٧ </span>- (إذا عطس أحدكم فقال: الحمد لله، قالت الملائكة: رب العالمين، فإذا قال: رب العالمين، قالت الملائكة: رحمك الله) .\nضعيف جدا\nرواه الطبراني في \" الكبير \" (٣/١٥٥/١ - ١٢٢٨٤ - ط)، وفي \" الأوسط \" (١/١٩٢/١/٣٥١٢ - بترقيمي)، ومن طريقه الضياء في \" المختارة \" (٢٤٩/١)، وابن السني (٢٥٦) عن عبيد بن محمد: حدثنا صباح المزني هو ابن يحيى عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، فيه علل:\nالأولى: عطاء بن السائب، كان اختلط.\nالثانية: صباح بن يحيى، قال الذهبي:\n\" متروك، بل متهم \".\nقلت: وقد أفاد الطبراني في \" الأوسط \" أنه تفرد برفعه.","vol":"6","page":88},{"text":"الثالثة: عبيد بن محمد؛ وهو النحاس كما في رواية ابن السني؛ قال ابن عدي:\n\" له أحاديث مناكير \".\nالرابعة: أبو كريب؛ قال المناوي: قال الذهبي:\n\" مجهول \".\nقلت: ومن هذا التحقيق تعلم تساهل الهيثمي في قوله (٥/٥٧):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه عطاء بن السائب وقد اختلط \"!\nفقد عرفت أن إعلاله بمن دونه أولى لشدة ضعفه؛ أعني الراوي عنه صباح بن يحيى، ولا سيما وقد خالفه أبو عوانة الثقة؛ فرواه عن عطاء به موقوفا على ابن عباس. وأبو عوانة سمع منه بعد الاختلاط.\nأخرجه البخاري في \" الأدب المفرد \" (٩٢٠) .\nومن ذلك تعلم أيضا تساهل الحافظ في قوله في \" الفتح \" (١٠/٦٠٠):\n\" وللمصنف أيضا في \" الأدب المفرد \" والطبراني بسند لا بأس به عن ابن عباس قال: ... \" فذكره موقوفا.\nفقد عرفت أنه لا يصح لا موقوفا ولا مرفوعا. وإن من شؤم التقليد والغفلة عن الفرق بين الموقوف والمرفوع أن الشيخ الجيلاني في شرحه على \" الأدب المفرد \" قال (٢/٣٧٦):\n\" أخرجه الطبراني بسند لا بأس به \".\nفحمل كلام الحافظ في إسناد \" الأدب \" الموقوف على إسناد الطبراني المرفوع؛ وقد علمت أن فيه كل البأس!","vol":"6","page":89},{"text":"<span data-type=\"title\" id=toc-2590>٢٥٧٨ </span>- (إذا عظمت أمتي الدنيا نزعت منها هيبة الإسلام، وإذا تركت أمتي الأمر بالمعروف والنهي عن المنكر حرمت بركة الوحي) .\nضعيف\nرواه عبد الغني المقدسي في \" الأمر بالمعروف \" (٩٥/٢) عن إبراهيم بن الأشعث قال: سمعت الفضيل يقول: ذكر عن النبي ﷺ، قلت: فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إعضاله؛ فيه إبراهيم بن الأشعث خادم الفضيل بن عياض، قال ابن أبي حاتم في \" الجرح والتعديل \" (١/١/٨٨):\n\" سألت أبي عنه، وذكر له حديثا رواه عن معن عن ابن أخي الزهري عن الزهري؟ فقال: هذا حديث باطل موضوع، كنا نظن بإبراهيم بن الأشعث الخير، فقد جاء بمثل هذا! \".\nوالحديث أورده السيوطي من رواية الحكيم الترمذي عن أبي هريرة مرفوعا به وزاد:\nوالحديث أورده السيوطي من رواية الحكيم الترمذي عن أبي هريرة مرفوعا به وزاد:\n\" وإذا تسابت أمتي سقطت من عين الله \".\nولم يتكلم المناوي على إسناده بشيء.","vol":"6","page":90},{"text":"<span data-type=\"title\" id=toc-2591>٢٥٧٩ </span>- (إن الله يستحيى من ذي الشيبة إذا كان مسددا لزوما للسنة أن يسأله فلا يعطيه) .\nضعيف\nرواه ابن أبي عاصم في \" السنة \" (رقم ٢٣) من طريق صالح بن راشد عن أبي عتيك عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره.","vol":"6","page":90},{"text":"قلت: وهذا إسناد ضعيف، أبو عتيك هذا لم أعرفه.\nثم تبين أن (أبو عبيد)؛ كما في مجمع \" المعجم الأوسط \" (٥٢٨٢)، و\" مجمع البحرين \" (٤٦٢٥) - للهيثمي -، وهو من رجال مسلم.\nوصالح بن راشد الظاهر أنه أبو عبد الله العبسي، ترجمه البخاري في \" التاريخ الكبير \" (٢/٢/٢٧٩)، وابن أبي حاتم (٢/١/٤٠١) ولم يذكرا فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2592>٢٥٨٠ </span>- (إن مغير الخلق كمغير الخلق، إنك لا تستطيع أن تغير خلقه حتى تغير خلقه) .\nضعيف\nرواه ابن أبي عاصم في \" السنة \" (١٩٢)، وابن عدي في \" الكامل \" (١/٢٩٨)، والديلمي (١/٢/٢٩٥) عن عمرو بن عثمان: حدثنا بقية عن إسماعيل بن عياش عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن عياش ضعيف في روايته عن الحجازيين، وهذه منها. وأشار ابن عدي إلى أنه تفرد به.\nوبقبة - وهو ابن الوليد - مدلس وقد عنعنه.","vol":"6","page":91},{"text":"<span data-type=\"title\" id=toc-2593>٢٥٨١ </span>- (الطير يوم القيامة ترفع مناقيرها وتضرب بأذنابها وتطرح ما في بطونها وليس عندها طلبة، فاتقه) .\nموضوع\nرواه ابن عدي (٢٩٠/٢) عن محمد بن الفرات: سمعت محاربا يقول: سمعت ابن عمر يقول: فذكره مرفوعا، وقال:\n\" لا أعلم يرويه غير محمد بن الفرات \" قال: \" والضعف بيِّن على ما يرويه \".","vol":"6","page":91},{"text":"قلت: في \" الميزان \":\n\" كذبه أحمد وأبو بكر بن أبي شيبة، وقال أبو داود: روى عن محارب بن دثار أحاديث موضوعة. وقال البخاري: منكر الحديث \".\nولذلك أورده ابن الجوزي في \" الموضوعات \".\n<span data-type=\"title\" id=toc-2594>٢٥٨٢ </span>- (إذا كان يوم القيامة نادى مناد: ألا ليقم خصماء الله، وهم القدرية) .\nضعيف\nأخرجه ابن أبي عاصم في \" السنة \" (٣٣٦)، والطبراني في \" المعجم الأوسط \" (٦/٣١٧/٦٥١٠) من طريق بقية: حدثنا حبيب بن عمر عن أبيه عن ابن عمر عن أبيه: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، حبيب بن عمر - وهو الأنصاري -؛ قال الدارقطني:\n\" مجهول \".\nقلت: وأبوه عمر الأنصاري لم أعرفه.\nوالحديث في \" المجمع \" (٧/٢٠٦) من رواية الطبراني في \" الأوسط \" وقال الهيثمي:\n\" وبقية مدلس، وحبيب بن عمرو - كذا - مجهول \".\nقلت: بقية قد صرح بالتحديث فبرئت ذمته منه، فالعلة من شيخه.","vol":"6","page":92},{"text":"<span data-type=\"title\" id=toc-2595>٢٥٨٣ </span>- (إذا كان يوم القيامة؛ ينادي مناد من بطنان العرش: ليقم من أعظم الله أجره، فلا يقوم إلا من عفا عن ذنب أخيه) .","vol":"6","page":92},{"text":"ضعيف.\nأخرجه الخطيب في \" التاريخ \" (١١/١٩٨ - ١٩٩) من طريق أبي العباس الكديمي: حدثنا عمر بن حبيب القاضي قال: (قلت: فذكر قصة له مع المأمون، وفيها) فقلت: يا أمير المؤمنين! اسمع مقالتي: إن أباك حدثني عن جدك عن ابن عباس عن رسول الله ﷺ أنه قال: فذكره.\nقلت: وهذا موضوع، آفته الكديمي هذا هو كذاب. وشيخه عمر بن حبيب القاضي كذبه ابن معين، وقال النسائي وغيره:\n\" ضعيف \". وقال البخاري:\n\" يتكلمون فيه \".\nوأخرجه الديلمي (١/١/١٣٧) من طريق أبي الشيخ معلقا عن نهشل عن الضحاك عن ابن عباس به نحوه.\nونهشل - وهو ابن سعيد البصري - كذاب أيضا كما قال ابن راهويه.\nوالضحاك - وهو ابن مزاحم - لم يسمع من ابن عباس.\nوروي من حديث المبارك بن فضالة: حدثنا الحسن عن عمران بن الحصين: أن رسول الله ﷺ قال: فذكره؛ وفيه القصة.\nأخرجه الخطيب أيضا (٦/١٤٥) .\nقلت: وإسناده ضعيف: الحسن هو البصري؛ وهو مدلس.\nوالمبارك بن فضالة صدوق يدلس، وقد صرح بالتحديث، لكن من دونه جماعة لم أعرفهم.\nوفي معناه ما في \" الفتح الكبير \" و\" الجامع الكبير \" من حديث أنس مرفوعا:","vol":"6","page":93},{"text":"\" إذا أوقف الله العباد نادى مناد: ليقم من أجره على الله فليدخل الجنة. قيل: من ذا الذي أجره على الله؟ قال: (العافون عن الناس)، فقام كذا وكذا ألفا، فدخلوا الجنة بغير حساب \".\nرواه ابن أبي الدنيا في \" ذم الغضب \" عنه.\nقلت: ولم أقف على إسناده، وما أظنه يصح، والله أعلم.\n<span data-type=\"title\" id=toc-2596>٢٥٨٤ </span>- (إذا كان يوم القيامة نودي: أين أبناء الستين؟ وهو العمر الذي قال الله ﷿: (أولم نعمركم ما يتذكر فيه من تذكر وجاءكم النذير» .\nضعيف جدا\nرواه المخلص في \" قطعة من حديثه \" (٨٢/٢ - مجموع ٧٤)، والبيهقي في \" الزهد \" (٧٣/١)، والرامهرمزي في \" الأمثال \" (٤٩/٢) عن إبراهيم بن الفضل عن عبد الله بن عبد الرحمن بن أبي حسين عن عطاء بن أبي رباح عن ابن عباس مرفوعا.\nورواه الثعلبي في \" التفسير \" (٣/١٥٨/٢) من طريق ابن أبي فديك عن عبد الله بن عبد الرحمن بن أبي حسين به.\nقلت: وهذا إسناد ضعيف جدا؛ إبراهيم بن الفضل - وهو المخزومي المدني - متروك كما قال الحافظ. والظاهر أنه سقط من نسخة \" تفسير الثعلبي \".","vol":"6","page":94},{"text":"<span data-type=\"title\" id=toc-2597>٢٥٨٥ </span>- (إذا كان يوم القيامة نادى مناد: لا يرفعن أحد من هذه الأمة كتابه قبل أبي بكر وعمر) .","vol":"6","page":94},{"text":"ضعيف جدا.\nرواه ابن عساكر (١٣/٢٠/٢) عن الفضل بن جبير الوراق: أخبرنا داود بن الزبرقان عن مطر عن عطاء عن عبيد بن عمير قال: بينما عمر يمر في الطريق إذ هو برجل يكلم امرأة فعلاه بالدرة، فقال: يا أمير المؤمنين! إنما هي امرأتي، فقام عمر فانطلق، فلقي عبد الرحمن بن عوف فذكر ذلك له، فقال: يا أمير المؤمنين! إنما أنت مؤدب وليس عليك شيء، وإن شئت حدثتك بحديث سمعته من رسول الله يقول: فذكره.\nقلت: وهذا سند ضعيف جدا؛ داود بن الزبرقان قال ابن معين:\n\" ليس بشيء \". وقال أبو زرعة:\n\" متروك \". وقال النسائي:\n\" ليس بثقة \". وقال الجوزجاني:\n\" كذاب \".\nوالفضل بن جبير الوراق؛ قال العقيلي:\n\" لا يتابع على حديثه \".\n<span data-type=\"title\" id=toc-2598>٢٥٨٦ </span>- (إذا دخل البصر فلا إذن) .\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (١٠٨٢ و١٠٨٩)، وأبو داود (٢/٦٣٥) والبيهقي في \" السنن \" (٨/٣٣٩) عن كثير بن زيد عن الوليد بن رباح عن أبي هريرة أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير كثير بن زيد؛ وهو الأسلمي المدني؛ قال الذهبي في \" الضعفاء \":\n\" ضعفه النسائي وغيره \".","vol":"6","page":95},{"text":"وقال الحافظ:\n\" صدوق يخطىء \". وأما في \" الفتح \" (١١/٢٤) فحسن سنده!\n<span data-type=\"title\" id=toc-2599>٢٥٨٧ </span>- (حق الجار: إن مرض عدته، وإن مات شيعته، وإن استقرضك أقرضته، وإن أعوز سترته، وإن أصاب خيرا هنأته، وإن أصابته مصيبة عزيته، ولا ترفع بناءك فوق بناءه فتسد عليه الريح، ولا تؤذه بريح قدرك إلا أن تغرف له منها) .\nضعيف\nرواه الطبراني في \" الكبير \" (١٩/٤١٩/١٠١٤)، و(ق ١٢٢/١) من \" جزء ما انتقاه ابن مردويه على الطبراني \" عن إسماعيل بن عياش عن أبي بكر الهذلي عن بهز بن حكيم عن أبيه عن جده قال:\nقلت: يا رسول الله! ما حق جاري علي؟ قال:\n\" إن مرض عدته ... \" الحديث.\nوقال الحافظ الذهبي في \" حقوق الجار \" (١٥/١ - ٢) .\n\" سند واه \".\nقلت: وذلك لأن أبا بكر الهذلي متروك كما قال الحافظ، وإسماعيل بن عياش ضعيف في غير الشاميين وهذه منها.\nوقال الهيثمي (٨/١٦٥):\n\" رواه الطبراني وفيه أبو بكر الهذلي وهو ضعيف \".\nثم ذكره من طريق سويد بن عبد العزيز عن عثمان بن عطاء عن أبيه عن عمرو بن شعيب عن أبيه عن جده مرفوعا نحوه.","vol":"6","page":96},{"text":"قلت: أخرجه الخرائطي في \" المكارم \" (ص ٤٠) ثم قال الذهبي:\n\" سويد ضعيف كعثمان بن عطاء، وروي نحوه عن يزيد بن بزيع عن عطاء الخراساني عن معاذ بن جبل مرفوعا؛ وهو منقطع \".\nثم ذكره من طريق إسماعيل بن رافع عن المقبري عن أبي هريرة مرفوعا نحوه مختصرا؛ فيه ذكر الاستعانة وقضية القدر؛ ثم قال:\n\" إسماعيل واه \".\nقلت: حديث أبي هريرة أخرجه الأصبهاني في \" الترغيب والترهيب \" (٢/٣٦٢) من طريق إسماعيل بن رافع به.\nوحديث معاذ عند أبي الشيخ في \" التوبيخ \" (٥٩/٢٥) من طريق عثمان بن مطر عن يزيد بن بزيغ به.\nقلت: وابن بزيغ هذا متفق على تضعيفه، بل قال الذهبي: \" هو من الدجاجلة \".\n<span data-type=\"title\" id=toc-2600>٢٥٨٨ </span>- (الزبانية أسرع إلى فسقة القرآن منهم إلى عبدة الأوثان، فيقولون: يبدأ بنا قبل عبدة الأوثان؟ ! فيقال لهم: ليس من علم كمن لا يعلم) .\nمنكر\nأخرجه الطبراني في \" ما انتقاه ابن مردويه عليه من حديثه لأهل البصرة \" (ق ١٢٢/١)، وعنه أبو نعيم في \" الحلية \" (٨/٢٨٦): حدثنا أبو هارون موسى بن محمد بن كثير السيريني: حدثنا عبد الملك بن إبراهيم الجدي: حدثنا عبد الله بن عبد العزيز العمري عن أبي طوالة عن أنس عن النبي ﷺ به. وقال أبو نعيم:","vol":"6","page":97},{"text":"\" غريب من حديث أبي طوالة، تفرد به عنه العمري \".\nقلت: وهو عبد الله بن عبد العزيز بن عبد الله بن عمر بن الخطاب العدوي العمري الزاهد المدني؛ وهو ثقة كما قال النسائي والحافظ وغيرهما.\nوسائر رجال الإسناد ثقات رجال البخاري، غير السيريني هذا؛ قال الذهبي:\n\" وعنه الطبراني بخبر منكر في عذاب فسقة القرآن، علقته في \" التاريخ \" في ترجمة عبد الله العمري \".\nقلت: فهو علة الحديث، ولم تنكشف للمنذري، بل إنه أوهم أن العلة ممن فوقه فقال (١/٧٦) - بعد أن ساق كلمة أبي نعيم السابقة -:\n\" يعني عبد الله بن عمر بن عبد العزيز الزاهد. ولهذا الحديث مع غرابته شواهد ... \".\nوقوله: \" ابن عمر \" مقحم، ولعله سبق قلم من المؤلف أو الناسخ، أو خطأ من الطابع.\nوالشاهد الذي أشار إليه المنذري، إنما هو حديث أبي هريرة في \" الصحيح \":\n\" إن أول من يدعى به يوم القيامة رجل جمع القرآن ... \" الحديث.\nقلت: وهو شاهد قاصر، لأنه إنما يشهد للطرف الأول من الحديث دون سائره كما هو ظاهر.\nوقولة: \" في (التاريخ) \" لعله سبق قلم، فإنه لم يذكر شيئا من ترجمته في \" التاريخ \" سوى سنة وفاته، وإنما أورد الحديث في ترجمته في \" السير \" (٨/٣٣٥)، وقال ما تقدم من استنكاره للحديث.","vol":"6","page":98},{"text":"<span data-type=\"title\" id=toc-2601>٢٥٨٩</span>- (إن أفضل الإيمان أن تعلم أن الله ﷿ معك حيث كنت) .\nضعيف\nأخرجه الطبراني في \" ما انتقاه ابن مردويه عليه \" (ق ١٢٢/٢)، وعنه أبو نعيم في \" الحلية \" (٦/١٢٤) من طريق نعيم بن حماد: حدثنا عثمان بن كثير بن دينار عن محمد بن المهاجر عن عروة بن رويم عن عبد الرحمن بن غنم الأشعري عن عبادة بن الصامت قال: قال رسول الله ﷺ: فذكره. وقال أبو نعيم:\n\" غريب من حديث عروة، لم نكتبه إلا من حديث محمد بن مهاجر \".\nقلت: وهو الأنصاري الشامي؛ وهو ثقة، وكذلك سائر الرواة غير نعيم بن حماد فهو ضعيف من قبل حفظه، بل اتهمه بعضهم.\nوعثمان؛ هو ابن سعيد بن كثير الحمصي.","vol":"6","page":99},{"text":"<span data-type=\"title\" id=toc-2602>٢٥٩٠ </span>- (حضر ملك الموت ﵇ رجلا يموت فلم يجد فيه خيرا، وشق عن قلبه فلم يجد فيه شيئا، ثم فك عن لحييه فوجد طرف لسانه لاصقا بحنكه يقول: لا إله إلا الله، فغفر الله له بكلمة الإخلاص) .\nمنكر\nرواه المحاملي في \" الثالث من الأمالي \" (٣٠/١)، والخطيب في \" التاريخ \" (٩/١٢٥)، والديلمي (٢/٩٧)، والضياء في \" المختارة \" (١٠/٩٨/١) عن سعد بن عبد الحميد بن جعفر: حدثنا ابن أبي الزناد عن موسى بن عقبة قال: أخبرني رجل من ولد عبادة بن الصامت كان ثقة: أنه سمع أبا هريرة يقول: فذكره مرفوعا.","vol":"6","page":99},{"text":"ورواه أبو حاتم الرازي في \" كتاب الزهد \" (٢/٢) من طريق الأويسي قال: حدثنا ابن أبي الزناد به. دون قوله في السند: \" وكان ثقة \". وكذا رواه ابن أبي الدنيا في \" المحتضرين \" (٢/٢): حدثنا محمد بن الصباح: حدثنا عبد الرحمن بن أبي الزناد به؛ إلا أنه قال: عن رجل من آل عمارة.\nقلت: وهذا إسناد ضعيف لجهالة الرجل، وقد سمي في طريق أخرى أخرجها أبو نعيم في \" ما انتقاه ابن مردويه على الطبراني \" (ق ١٢٤/١) وهذا أخرجه في \" الدعاء \" (٣/١٤٨٦) (١): حدثنا الحسن بن علي المعمري: حدثنا أبو المغلس عبد ربه بن خالد النميري: حدثنا فضيل بن سليمان النميري عن موسى بن عقبة عن إسحاق بن يحيةى بن طلحة عن أبي هريرة به.\nقلت: وإسحاق هذا - وهو التيمي - ضعيف. وفضيل بن سليمان النميري صدوق له خطأ كثير؛ كما في \" التقريب \".\nوعبد ربه بن خالد لم يوثقه غير ابن حبان، لكن روى عنه جمع من الحفاظ.\nطريق ثالث: رواه أبو الحسين بن المهتدي في \" المشيخة \" (٢/٢٠) عن مبادل بن أيوب قال: حدثنا خالد بن عبد الله: حدثني عطاء بن السائب عن سعيد بن جبير عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد رجاله ثقات؛ غير مبادل بن أيوب فلم أعرفه.\nوالحديث عزاه السيوطي في \" الجامع \" لابن أبي الدنيا في \" المحتضرين \"، والبيهقي فقط في \" شعب الإيمان \"، وبيض المناوي لإسناده فلم يتكلم عليه بشيء.\n_________\n(١) ومنه صححت بعض الأخطاء","vol":"6","page":100},{"text":"وهو عند البيهقي في \" الشعب \" (٢/٩/١٠١٥) من طريق الحسن بن علي بن زياد: حدثنا عبد العزيز بن عبد الله الأويسي: حدثنا ابن أبي الزناد مثل رواية أبي حاتم.\nوللحسن هذا حديث آخر بإسناده هذا، وسيأتي إن شاء الله تعالى في \" المجلد الثالث عشر \" برقم (٦١٥٠) .\nثم إن الحديث منكر عندي يناقض بعضه آخره، لأن قوله: لا إله إلا الله، لا ينفعه ما دام لم يوجد في قلبه شيء من الإيمان إلا على مذهب بعض المرجئة الغلاة الذين لا يشترطون مع القول الإيمان القلبي. فتأمل.\n<span data-type=\"title\" id=toc-2603>٢٥٩١ </span>- (حفظ الغلام كالوسمة في الحجر، وفي رواية: كالنقش في حجر، وحفظ الرجل بعدما كبر ككتاب على الماء) .\nضعيف\nرواه الخطيب في \" الفقيه والمتفقه \" (٢١٤/٢)، والديلمي (٢/٩٤ - ٩٥) عن أبي العباس إسحاق بن محمد بن مروان: حدثنا أبي: حدثنا إسحاق بن وزير عن عبد الملك بن موسى عن الزهري عن عبيد الله بن عبد الله عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم؛ عبد الملك بن موسى لم أعرفه، ويحتمل أن يكون الطويل الذي روى عن أنس؛ قال الذهبي:\n\" لا يدرى من هو، وقال الأزدي: منكر الحديث \".\nوإسحاق بن وزير؛ قال الذهبي:\n\" لا يدرى من ذا؟ قال أبو حاتم: مجهول \".","vol":"6","page":101},{"text":"وإسحاق بن محمد بن مروان - وهو الكوفي القطان - أخو جعفر؛ قال الدارقطني:\n\" ليسا ممن يحتج بحديثهما \".\nوالحديث عزاه السيوطي للخطيب في \" الجامع \" عن ابن عباس. وبيض المناوي لإسناده فلم يتكلم عليه بشيء.\n<span data-type=\"title\" id=toc-2604>٢٥٩٢ </span>- (جهد البلاء كثرة العيال مع قلة الشيء) .\nضعيف\nأخرجه أبو نعيم في \" ما انتقاه ابن مردويه على الطبراني \" (١٢٤/١) من طريق إسماعيل بن عياش عن حسان بن عبيد الله عن إياس بن معاوية بن قرة] عن أبيه [قال: سمعت] عبد الله بن [عمر ﵄ يقول: سمع رسول الله ﷺ رجلا يقول: اللهم إني أعوذ بك من جهد البلاء، فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ حسان بن عبيد الله لم أعرفه.\nوإسماعيل ضعيف في روايته عن غير الشاميين ولعل هذه منها، فإني لم أدر نسبة حسان هذا.\nوالحديث عزاه السيوطي للحاكم في \" التاريخ \" عن ابن عمر. وبيض لإسناده المناوي فلم يتكلم عليه بشيء.\nثم رأيت الحديث في \" مسند الفردوس \" للديلمي (٢/٤٠/٢ - الغرائب الملتقطة) .","vol":"6","page":102},{"text":"أخرجه من طريق الحاكم: حدثنا أبو نعيم الجرجاني - وهو غير أبي نعيم الأصبهاني، ومتقدم عليه - بسنده عن ابن عياش به.\nووقع فيه (حسان بن عبد الله) مكبرا، والله أعلم. ومنه استدركت الزيادتين، ولا أدري أسقطتا من قلمي أم من الأصل؛ فإنه في دار الكتب الظاهرية مما كنت نسخته من عشرات السنين.\n(فائدة): ذكر السيوطي في مقدمة \" الجامع الكبير \": أن كل ما كان معزوا عنده للعقيلي في \" الضعفاء \"، وابن عدي في \" الكامل \"، وابن عساكر في \" التاريخ \"، أو للحكيم الترمذي في \" نوادر الأصول \"، أو الحاكم في \" تاريخه \"، أو للديلمي في \" مسند الفردوس \"؛ فهو ضعيف، قال: فيستغنى بالعزو إليها أو إلى بعضها عن بيان ضعفه.\nوهذه فائدة من هذا الحافظ ينبغي حفظها، ولكنها غالبية عندي غير مضطردة.\n<span data-type=\"title\" id=toc-2605>٢٥٩٣ </span>- (كيف بكم إذا كنتم من دينكم كرؤية الهلال) .\nضعيف\nرواه تمام في \" الفوائد \" (٢٥٥/٢ - رقم ٢٤٨٢) عن نصر بن قتيبة: حدثنا داود بن رشيد: حدثنا الوليد بن مسلم عن صدقة بن يزيد عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا. وعن تمام رواه ابن عساكر (١٧/٢٧٥/٢) وإليه وحده عزاه السيوطي! وبيض له المناوي!\nقلت: وهذا إسناد ضعيف، صدقة بن يزيد - وهو الخراساني - ضعفه أحمد وغيره، بل قال البخاري:\n\" منكر الحديث \". وقال ابن حبان:","vol":"6","page":103},{"text":"\" لا يجوز الاشتغال بحديثه، ولا الاحتجاج به \".\nونصر بن قتيبة؛ لم أعرفه.\nومن طريق الخراساني رواه ابن عساكر أيضا بلفظ:\n\" كيف أنتم إذا كنتم من دينكم في مثل القمر ليلة البدر، لا يبصره منكم إلا البصير \".\nوبه أعله المناوي.\n<span data-type=\"title\" id=toc-2606>٢٥٩٤ </span>- (كيف أنتم إذا جارت عليكم الولاة؟) .\nضعيف\nأخرجه أبو بكر الشافعي في \" الرباعيات \" (٢/٢٦/٢)، وابن عدي (٢٤٨/٢) وابن حبان في \" الثقات \" (٦/٢٠٥) في ترجمة \" حجاج بن محمد بن سليمان الخولاني \" والطبراني في \" المعجم الأوسط \" (٥/١٤٥ - ١٤٦) من طريق عمر بن بلال أبي الفضل القرشي قال: رأيت عبد الله بن بسر المازني في المسجد - يعني مسجد حمص - فقال: سمعت رسول الله ﷺ يقول: فذكره. وقال ابن عدي:\n\" حديث غير محفوظ، لأن عمر بن بلال هذا ينفرد به، وعمر ليس بالمعروف \".\nقلت: ومن طريقه أخرجه الطبراني في \" الكبير \" كما في \" فيض القدير \" وقال في \" التيسير \":\n\" إسناد ضعيف، وقول المؤلف: \" حسن \" غير حسن \".","vol":"6","page":104},{"text":"<span data-type=\"title\" id=toc-2607>٢٥٩٥ </span>- (من علم آية من كتاب الله، أو بابا من علم، أنمى الله أجره إلى يوم القيامة) .","vol":"6","page":104},{"text":"ضعيف.\nرواه ابن عساكر (١٦/٣٩٤/١) عن معاوية بن يحيى أبي مطيع الدمشقي عن محمد بن عبد الرحمن عن ليث عن يحيى بن عباد عن أبي سعيد الخدري قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، ليث - وهو ابن أبي سليم - ضعيف مختلط.\nوأبو مطيع الدمشقي؛ صدوق له أوهام؛ كما في \" التقريب \".\nومحمد بن عبد الرحمن؛ لعله ابن عرق اليحصبي الحمصي وهو صدوق.\nوالحديث مما بيض له المناوي.\nقلت: وفي معناه حديث آخر يغني عن هذا خرجته في الصحيحة (١٣٣٥) .\nوروى أبو نعيم في \" الحلية \" (٨/٢٢٤) من طريق يحيى بن عمر الثقفي عن محمد بن النضر عن الوزاعي قال: قال رسول الله ﷺ:\n\" من علم آية من كتاب الله أو كلمة من دين الله جنى الله له من الثواب جنيا، وليس شيء أفضل من شيء يليه بنفسه \".\nوهذا إسناد ضعيف معضل مظلم؛ من دون الأوزاعي لم أعرفهما، وقد أورده أبو نعيم في ترجمة محمد بن النضر هذا وهو الحارثي، أورده ابن أبي حاتم (٤/١/١١٠) ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2608>٢٥٩٦ </span>- (تحفة الصائم الدهن والمجمر) .\nموضوع\nرواه الترمذي (١/١٥٣)، وأبو جعفر الرزاز في \" حديثه \" (٤/٨٢/١)، والطبراني (١/٢٧٤/١)، والبيهقي في \" الشعب \" (٣/٤٢٠ - ٤٢١) عن أبي معاوية عن سعد بن طريف عن عمير بن مأمون بن زرارة - هكذا قال أبو معاوية - عن الحسن بن علي بن أبي طالب مرفوعا. وكذا رواه ابن","vol":"6","page":105},{"text":"عدي (١٧٣/١) وقال ابن عدي:\n\" سعد بن طريف أحاديثه كلها لا يرويها غيره وهو ضعيف جدا \". وقال الترمذي:\n\" حديث غريب ليس إسناده بذاك، لا نعرفه إلا من حديث سعد بن طريف، وهو يضعف \".\nقلت: وقال ابن معين:\n\" لا يحل لأحد أن يروي عنه \". وقال ابن حبان:\n\" كان يضع الحديث على الفور \".\nقلت: وعمير بن مأمون؛ قال الدارقطني:\n\" لا شيء \".\nوالحديث أورده السيوطي في \" الجامع \" من رواية الترمذي والبيهقي عن الحسن بن علي، وقال شارحه المناوي:\n\" قال الديلمي: وسعد وعمير ضعيفان، وقال ابن الجوزي: لا يعرف إلا من حديث سعد، وقد قال يحيى: لا تحل الرواية عنه، وقال ابن حبان: يضع الحديث، وقال الذهبي: تركه واتهمه ابن حبان \".\nوالحديث مضى برقم (١٧٨٩) بلفظ أتم منه.\n<span data-type=\"title\" id=toc-2609>٢٥٩٧ </span>- (إذا دعا أحدكم بدعوة فلم يستجب له، كتبت له حسنة) .\nضعيف\nأخرجه الخطيب في \" التاريخ \" (١٢/٢٠٥) عن عباس بن محمد الدوري: حدثنا عمرو بن أيوب - إمام مسجد عصام وكان من العباد -: حدثنا","vol":"6","page":106},{"text":"جرير بن عبد الحميد عن منصور عن هلال بن يساف قال: حدثت أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف مرسل، هلال بن يساف؛ تابعي ثقة.\nوعمرو بن أيوب؛ ساق له الخطيب هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا، وأشار الذهبي إلى جهالته بقوله:\n\" ما روى عنه سوى عباس بهذا \".\nوتبعه الحافظ.\n<span data-type=\"title\" id=toc-2610>٢٥٩٨ </span>- (إن الذكر في سبيل الله تعالى يضعف فوق النفقة بسبع مئة ضعف) .\nضعيف\nأخرجه أحمد (٣/٤٣٨)، والطبراني (ق ٧٨/١) من طرق عن ابن لهيعة: حدثني زبان بن فائد عن سهل بن معاذ بن أنس عن أبيه عن رسول الله ﷺ به.\nقلت: وهذا إسناد ضعيف من أجل زبان بن فائد، قال الحافظ:\n\" ضعيف مع صلاحه وعبادته \".\nقلت: وابن لهيعة ضعيف أيضا من قبل حفظه، وقد اضطرب في إسناده فرواه مرة هكذا، ومرة قال: حدثنا خير بن نعيم الحضرمي القاضي عن سهل بن معاذ به! إلا أنه قال:\n\" بسبع مئة ألف ضعف \"!\nأخرجه أحمد (٣/٤٤٠)، والطبراني إلا أنه قال:\n\" مئة ضعف \".","vol":"6","page":107},{"text":"وقد تابعه على الوجه الأول رشدين عن زبان بن فائد به.\nأخرجه الطبراني، وكذا أحمد (٣/٤٣٨) إلا أنه سقط من إسناده رشدين وهو ابن سعد؛ وهو ضعيف أيضا.\n<span data-type=\"title\" id=toc-2611>٢٥٩٩ </span>- (إذا رأى أحدكم امرأة حسناء فأعجبته، فليأت أهله، فإن البضع واحد، ومعها مثل الذي معها) .\nموضوع بهذا اللفظ\nأخرجه الخطيب في ترجمة الحسين بن أحمد بن محمد بن حبيب أبي عبد الله البزار يعرف بابن القادسي؛ فقال في \" تاريخه \" (٨/١٦): سمعته في \" جامع المدينة \" يقول: حدثنا أحمد بن جعفر بن حمدان بن مالك - إملاء -: حدثنا محمد بن يونس بن موسى: حدثنا أيوب بن عمر أبو سلمة الغفاري: حدثنا يزيد بن عبد الملك النوفلي عن زيد بن أسلم عن أبيه عن عمر بن الخطاب رضي الله قال: قال رسول الله ﷺ: فذكره.\nثم أطال في ترجمته بما يؤخذ منها أنه كان يكذب ويحدث بالأحاديث الموضوعة. ومن الغريب أن الذهبي ثم العسقلاني لم يترجما له في كتابيهما.\nثم إن محمد بن يونس بن موسى - وهو الكديمي - وضاع أيضا.\nوأيوب بن عمر الغفاري؛ لم أعرفه.\nويزيد بن عبد الملك النوفلي؛ وهو ضعيف.\nوفي الباب ما يغني عن هذا الحديث فانظر \" المشكاة \" (٣١٠٥ و٣١٠٨) .","vol":"6","page":108},{"text":"<span data-type=\"title\" id=toc-2612>٢٦٠٠ </span>- (من فقه الرجل المسلم أن يصلح معيشته، وليس من حبك الدنيا طلب ما يصلحك) .\nموضوع\nأخرجه ابن عدي (ق ١٧٥/١)، وعنه البيهقي في \" الشعب \"","vol":"6","page":108},{"text":"(٢/٢٧٩/١ - ٢) من طريق سعيد بن سنان عن أبي الزاهرية عن أبي شجرة عن عبد الله بن عمر مرفوعا. وقال البيهقي:\n\" تفرد به سعيد بن سنان هذا \".\nقلت: وهو متهم، قال الحافظ:\n\" متروك، ورماه الدارقطني وغيره بالوضع \".\nوللشطر الأول منه شاهد من حديث أبي الدرداء مرفوعا بلفظ:\n\".... رفقه في معيشته \".\nأخرجه أحمد (٥/١٩٤)، وابن عدي (٣٧/٢)، وعنه البيهقي (٢/٢٧٩/٢) من طريق أبي بكر بن أبي مريم عن ضمرة بن حبيب عنه.\nقلت: وهذا إسناد ضعيف؛ أبو بكر هذا كان اختلط. ثم إنه منقطع بين ضمرة وأبي الدرداء، وقد جاء عنه موقوفا فانظر الرقم المتقدم (٥٥٦) .\n<span data-type=\"title\" id=toc-2613>٢٦٠١ </span>- (إذا راح منا سبعون رجلا إلى الجمعة، كانوا كسبعين موسى الذين وفدوا إلى ربهم؛ أو أفضل) .\nموضوع\nأخرجه الطبراني في \" الأوسط \" (١/٥١) عن أحمد بن بكر البالسي: حدثنا خالد بن يزيد القسري عن وائل بن داود عن الحسن عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره. وقال:\n\" لم يروه عن وائل إلا خالد؟، تفرد به أحمد \".\nقلت: قال الأزدي:\n\" كان يضع الحديث \". وبه أعله الهيثمي في \" المجمع \" (٢/١٧٦) .","vol":"6","page":109},{"text":"والقسري؛ ضعيف.\nوالحسن - وهو البصري - مدلس؛ وقد عنعنه.\n<span data-type=\"title\" id=toc-2614>٢٦٠٢ </span>- (إذا دخل الرجل الجنة سأل عن أبويه وزوجته وولده، فيقال: إنهم لم يبلغوا درجتك وعملك، فيقول: يارب! قد عملت لي ولهم، فيؤمر بإلحاقهم به، وقرأ ابن عباس: (والذين آمنوا واتبعتهم ذريتهم بإيمان) إلى آخر الآية) .\nموضوع\nرواه الطبراني (٣/١٥٣ - ١٥٤) وفي \" المعجم الصغير \" (١٣٣ - هندية) عن محمد بن عبد الرحمن بن غزوان: أخبرنا شريك عن سالم الأفطس عن سعيد بن جبير عن ابن عباس، أظنه عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد موضوع؛ آفته ابن غزوان هذا، قال الذهبي:\n\" حدث بوقاحة عن مالك وشريك وضمام بن إسماعيل ببلايا، قال الدارقطني وغيره: كان يضع الحديث، وقال ابن عدي: له عن ثقات الناس بواطيل \".\nوقال الحاكم:\n\" روى عن مالك وإبراهيم بن سعد أحاديث موضوعة \".\nوشريك؛ هو ابن عبد الله القاضي؛ وهو سيىء الحفظ.","vol":"6","page":110},{"text":"<span data-type=\"title\" id=toc-2615>٢٦٠٣ </span>- (إذا رأيتم الحريق فكبروا فإنه يطفئه) .\nضعيف\nرواه العقيلي في \" الضعفاء \" (٢١٩): حدثنا أحمد بن زكريا","vol":"6","page":110},{"text":"العائدي قال: حدثنا أبو جعفر ميمون بن الأصبغ النصيبي قال: سمعت ابن أبي مريم يقول: أخبرنا القاسم بن عبد الله عن عمرو بن شعيب عن أبيه عن جده مرفوعا. قال ابن أبي مريم: \" هذا الحديث سمعه ابن لهيعة من زياد بن يونس الحضرمي - رجل كان يسمع معنا الحديث - عن القاسم بن عبد الله بن عمر، وكان ابن لهيعة يستحسنه، ثم إنه بعد قال: إنه يرويه عن عمرو بن شعيب \".\nقلت: القاسم هذا كذاب؛ كما قال ابن معين. وقال أحمد:\n\" يكذب ويضع الحديث \".\nوبقية رجال الإسناد ثقات؛ غير العائدي هذا فإني لم أجد له ترجمة، فإذا ثبت هذا السند فيكون من وراه عن ابن لهيعة عن عمرو بن شعيب به، قد دلسه ابن لهيعة، ولعله لهذا وصفه ابن حبان بأنه \" كان يدلس عن أقوام ضعفاء على أقوام رآهم ابن لهيعة ثقات، فألزق تلك الموضوعات بهم \".\nقلت: ولعل ابن لهيعة لم يفعل ذلك عمدا بل خطأ لسوء حفظه. والله أعلم.\nوقد أخرجه ابن عدي (٢١١/٢) عن محمد بن معاوية النيسابوري: حدثني ابن لهيعة عن عمرو بن شعيب به، وقال:\n\" لا أعلم يرويه غير ابن لهيعة وعبد الرحمن بن الحارث \".\nورواه الطبراني في \" الدعاء \" (٢/١٢٦٦/١٠٠٢)، والثقفي في \" الثقفيات \" (ج ١٠ رقم ٣٤) عن القاسم بن عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب: حدثني عبد الرحمن بن الحارث بن عياش المخزومي عن عمرو بن شعيب به.\nوكذا رواه ابن عساكر (١٤/٣٤٠/١)، وابن السني (رقم ٢٨٩ - ٢٩٢) .","vol":"6","page":111},{"text":"والقاسم هذا متروك؛ رماه أحمد بالكذب، كما قال الحافظ في \" التقريب \".\nوله شاهد من حديث أبي النضر يحيى بن كثير صاحب البصري عن جعفر بن محمد عن أبيه عن جده مرفوعا.\nأخرجه الدولابي (٢/١٣٧) .\nوأبو النضر هذا ضعيف؛ كما في \" التقريب \".\nوروي من حديث ابن عمر؛ أخرجه السهمي في \" تاريخ جرجان \" (٣٧٣) عن أبي الحريش أحمد بن عيسى الكيلاني: حدثنا أحمد بن عبد الله المخرمي: حدثنا عبد الرحمن بن عبد الله بن عمر عن أبيه وعمه عن نافع عنه.\nقلت: وهذا إسناد ضعيف جدا؛ عبد الرحمن بن عبد الله هذا؛ قال الذهبي:\n\" هالك \".\nوأبوه ضعيف، ومن دونهما لم أعرفهما.\nومن حديث أبي هريرة؛ يرويه عثمان بن طالوت بن عباد: حدثنا أيوب بن نوح المطوعي قال: حدثني أبي: حدثني محمد بن عجلان عن سعيد المقبري عنه مرفوعا.\nأخرجه الأصبهاني في \" الترغيب \" (ق ٧٩/٢)، والطبراني في \" الدعاء \" (١٠٠١)، و\" الأوسط \" كما في \" المجمع \" (١٠/١٣٨) للهيثمي وقال:\n\" وفيه من لم أعرفهم \".\nيشير إلى أيوب بن نوح المطوعي وأبيه، فإني لم أجد لهما ترجمة لا في \" الجرح \" ولا في \" ثقات ابن حبان \"!\nثم أخرجه الطبراني (١٠٠٣) من طريق عبد الرحمن بن عبد الله بن عمر","vol":"6","page":112},{"text":"عن عبد الرحمن بن الحارث عن عمرو بن شعيب به.\nوهذه متابعة هزيلة للقاسم بن عبد الله بن عمر من أخيه عبد الرحمن بن عبد الله بن عمر، وهو مثله في الوهاء، قال أحمد في \" العلل \" (٢/١٥٧):\n\" كان كذابا \".\nوفي \" التقريب \":\n\" متروك \".\nقلت: فلا أدري لم سكت عنه المعلق على أسانيد الحديث عند الطبراني دون هذا!\n<span data-type=\"title\" id=toc-2616>٢٦٠٤ </span>- (أفضل الفضائل أن تصل من قطعك، وتعطي من منعك، وتصفح عمن شتمك) .\nضعيف\nأخرجه أحمد (٣/٤٣٨)، والطبراني (٧٨/٢)، والقضاعي في \" مسند الشهاب \" (ق ١٠٥/١) من طريق زبان بن فائد عن سهل بن معاذ بن أنس عن أبيه مرفوعا.\nقلت: وهذا إسناد ضعيف، من أجل زبان بن فائد.","vol":"6","page":113},{"text":"<span data-type=\"title\" id=toc-2617>٢٦٠٥ </span>- (لكل شيء مفتاح، ومفتاح السماوات قول: لا إله إلا الله) .\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" (ق ٧٩/٢ - المنتقى منه) عن داود بن بكر التستري: حدثنا حبان بن أغلب بن تميم: حدثنا أبي: حدثنا المعلى بن زياد عن معاوية بن قرة عن معقل بن يسار قال: قال رسول الله ﷺ: فذكره.","vol":"6","page":113},{"text":"قلت: وهذا إسناد ضعيف جدا، له ثلاث علل:\nالأولى: أغلب بن تميم؛ قال البخاري:\n\" منكر الحديث \". وقال ابن معين:\n\" ليس بشيء \".\nوقال ابن حبان:\n\" منكر الحديث، خرج عن حد الاحتجاج به لكثرة خطئه \".\nوبه وحده أعله الهيثمي كما نقله المناوي.\nالثانية: ابنه حبان؛ وهاه أبو حفص الفلاس. وقال أبو حاتم:\n\" ضعيف الحديث \".\nالثالثة: داود بن بكر التستري؛ لم يترجموه.\n<span data-type=\"title\" id=toc-2618>٢٦٠٦ </span>- (أيما قوم نودي فيهم بالأذان صباحا إلا كانوا في أمان الله حتى يمسوا، وأيما قوم نودي فيهم بالأذان مساء إلا كانوا في أمان الله حتى يصبحوا) .\nضعيف جدا\nأخرجه الطبراني (٢٠/٢١٤/٤٩٨) بإسناد الذي قبله عن معقل بن يسار مرفوعا.\nوقال الهيثمي في \" المجمع \" (١/٣٢٨):\n\" وفيه أغلب بن تميم وهو ضعيف \".\nقلت: هو أسوأ حالا مما ذكر، وفيه علتان أخريان كما سبق آنفا.","vol":"6","page":114},{"text":"<span data-type=\"title\" id=toc-2619>٢٦٠٧ </span>- (كل ما توعدون في مئة سنة) .\nضعيف\nأخرجه البزار في \" مسنده \" (٢٣٥ - زوائده) من طريق عباد بن منصور عن أيوب عن أبي قلابة عن أبي أسماء عن ثوبان قال: قال رسول الله ﷺ: فذكره. وقال البزار أو مختصره الهيثمي:\n\" صحيح \"! وقال في \" مجمع الزوائد \" (٧/٢٥٧):\n\" رواه البزار وإسناده حسن \"!\nقلت: وكل ذلك بعيد عن الصواب، فإن عباد بن منصور هذا ضعيف؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفوه \".\nوقال الحافظ في \" التقريب \":\n\" صدوق، رمي بالقدر، وكان يدلس، وتغير بآخره \".\nوقال المناوي في \" الفيض \":\n\" ورواه ابن الجوزي، وأعله \".\nكذا، ولم يزد وقد عرفت العلة.","vol":"6","page":115},{"text":"<span data-type=\"title\" id=toc-2620>٢٦٠٨ </span>- (كل بنيان وبال على صاحبه إلا ما كان هكذا - وأشار بكفه - وكل علم وبال على صاحبه يوم القيامة إلا من عمل به) .\nضعيف جدا\nأخرجه الطبراني في \" الكبير \" (ق ٨١/٢ - المنتقى منه) عن هاني بن المتوكل الإسكندراني: حدثنا بقية بن الوليد عن الأوزاعي عن مكحول","vol":"6","page":115},{"text":"عن واثلة بن الأسقع قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ مكحول وبقية مدلسان؛ وقد عنعناه.\nوهاني بن المتوكل؛ قال أبو حاتم:\n\" أدركته ولم أكتب عنه \".\nقلت: وهذا كناية عن شدة ضعفه. وقال ابن حبان:\n\" كان تدخل عليه المناكير، وكثرت، فلا يجوز الاحتجاج به بحال \".\nوقد أشار المنذري في \" الترغيب \" (١/٧٨) إلى إعلال الحديث به.\n<span data-type=\"title\" id=toc-2621>٢٦٠٩ </span>- (شر المجالس الأسواق والطرق، وخير المجالس المساجد، فإن لم تجلس في المسجد، فالزم بيتك) .\nموضوع\nأخرجه الطبراني في \" الكبير \" (٨١/٢ - المنتقى منه) من طريق بشر بن عون: حدثنا بكار بن تميم، ومن طريق إسماعيل بن إبراهيم الترجماني: حدثنا أيوب بن مدرك، كلاهما عن مكحول عن واثلة بن الأسقع قال: قال رسول الله ﷺ: فذكره.\nوهذا موضوع من الطريقين؛ بشر بن عون؛ قال الذهبي في \" الضعفاء \":\n\" له نسخة باطلة عن بكار بن تميم عن مكحول \".\nوكأنه أخذه من قول ابن حبان:\n\" له نسخة نحو مئة حديث كلها موضوعة \".\nوبكار بن تميم؛ قال في \" الضعفاء \":","vol":"6","page":116},{"text":"\" لا يعرف \".\nوأيوب بن مدرك؛ قال ابن حبان:\n\" روى عن مكحول نسخة موضوعة، لم يره \".\nقلت: ولعله سرقها منه بشر بن عون المتقدم، أو العكس.\n<span data-type=\"title\" id=toc-2622>٢٦١٠ </span>- (طوبى لمن أكثر في الجهاد في سبيل الله من ذكر الله، فإن له بكل كلمة سبعين ألف حسنة، كل حسنة منها عشرة أضعاف، مع الذي له عند الله من المزيد، قيل: يا رسول الله! أفرأيت النفقة؟ فقال: النفقة على قدر ذلك) .\nضعيف\nأخرجه الطبراني (٨٧/٢ - منتقى منه): حدثنا بكر بن سهل: حدثنا عبد الله بن صالح: حدثني يحيى بن أيوب عن رجل: حدثه عن عبد الرحمن بن غنم عن معاذ بن جبل أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: الرجل الذي لم يسم؛ فهو مجهول. وبه وحده أعله المنذري (٢/١٥٧)، والهيثمي (٥/٢٨٢) !!\nالثانية: عبد الله بن صالح؛ قال الحافظ:\n\" صدوق، كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nالثالثة: بكر بن سهل؛ وهو أبو محمد الدمياطي، قال الذهبي:\n\" حمل الناس عنه، وهو مقارب الحال، قال النسائي: ضعيف \".","vol":"6","page":117},{"text":"<span data-type=\"title\" id=toc-2623>٢٦١١ </span>- (أعظم الخطايا اللسان الكذوب) .\nضعيف\nرواه الديلمي (١/١/١٢٣) من طريق ابن لال معلقا عن سليمان بن أبي شيخ: حدثنا أبي: حدثنا الحسن بن عمارة عن عبد الرحمن بن عابس عن عامر بن ربيعة عن ابن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ الحسن بن عمارة متروك باتفاق؛ كما قال الذهبي في \" الضعفاء \".\nوسليمان بن أبي شيخ وأبوه؛ لم أعرفهما.\nثم إن فيه انقطاعا، وعامر بن ربيعة صحابي، ولم يدركه ابن عابس.\nورواه ابن عدي في مقدمة \" الكامل \" (ص ٧٦ - بغداد)، وعنه الضياء في \" المختارة \" (١٠/١٠٥/١) من طريق أيوب بن سويد عن الثوري عن ابن أبي نجيح عن طاوس عن ابن عباس مرفوعا به. وقال ابن عدي:\n\" ولا أعلم يروي هذا الحديث عن الثوري غير أيوب بن سويد \".\nقلت: قال الذهبي في \" الضعفاء \":\n\" ضعفه أحمد وغيره \".\nوروي من حديث عقبة بن عامر مرفوعا به.\nأخرجه ابن عدي، والقضاعي (١٠٩/١ - ٢) من طريق عبد العزيز بن عمران قال: أخبرنا عبد الله بن مصعب بن منظور قال: أنبأنا أبي قال: سمعت عقبة بن عامر يقول: فذكره.\nقلت: وعبد العزيز بن عمران هذا - وهو الزهري المدني - متروك؛ كما قال النسائي وغيره.","vol":"6","page":118},{"text":"<span data-type=\"title\" id=toc-2624>٢٦١٢ </span>- (إذا رجف قلب المؤمن في سبيل الله تحاتت خطاياه كما تحاتت عذق النخلة) .\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (١/٣٦٧) عن عمرو بن الحصين: حدثنا عبد العزيز بن مسلم عن الأعمش عن أبي وائل عن سلمان قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع، آفته عمرو بن الحصين هذا؛ وهو كذاب؛ كما قال الخطيب وغيره، وقال الذهبي في \" الضعفاء \":\n\" تركوه \".\nوعبد العزيز بن مسلم هو القسملي؛ وهو ثقة من رجال الشيخين، روى عن الأعمش وغيره. وليس هو الأنصاري الذي قال فيه الذهبي: \" فيه جهالة \"، كما ظن المناوي، فإنهم لم يذكروا له رواية عن الأعمش. والله أعلم.","vol":"6","page":119},{"text":"<span data-type=\"title\" id=toc-2625>٢٦١٣ </span>- (إذا رجع أحدكم من سفره، فليرجع إلى أهله بهدية، وإن لم يجد إلا أن يلقي في مخلاته حجرا أو حزمة حطب، فإن ذلك مما يعجبهم) .\nضعيف جدا\nأخرجه الدولابي في \" الكنى \" (١/٢٨) من طريق أبي إسماعيل حفص بن عمر الأبلي قال: حدثنا ثور بن يزيد قال: حدثني يزيد بن مرثد عن أبي رهم قال: سمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ آفته حفص هذا، قال الذهبي في \" الضعفاء \":\n\" تركوه، وهو العدني، يعرف بـ (الفرخ)، قال النسائي: ليس بثقة \".","vol":"6","page":119},{"text":"والحديث عزاه السيوطي في \" الجامع الكبير \" (١/٥٨/٢) لابن شاهين في \" الأفراد \" وابن النجار عن أبي رهم.\nوفي معناه حديثان آخران واهيان تقدما (١٤٣٦ و١٤٣٧) .\nثم رأيت الحديث عند ابن النجار في \" ذيل تاريخ بغداد \" أخرجه (١٠/٢٤/٢) من طريق ابن شاهين: حدثنا أحمد بن إبراهيم بن عبد الوهاب الشيباني بدمشق: حدثنا إبراهيم بن مرزوق عن يزيد بن مرثد به.\nوالشيباني هذا لم أعرفه، فيراجع ترجمته في \" تاريخ دمشق \" لابن عساكر فإن نسخة الظاهرية فيها خرم.\n<span data-type=\"title\" id=toc-2626>٢٦١٤ </span>- (علماء حكماء كادوا من صدقهم أن يكونوا أنبياء) .\nمنكر\nرواه أبو سعد النيسايوري في \" الأربعين \" وهو الحديث التاسع والثلاثون، وأبو نعيم في \" الحلية \" (٩/٢٧٩) عن أحمد بن علي الخزاز قال: سمعت أحمد بن أبي الحواري يقول: سمعت أبا سليمان الداراني يقول: حدثني شيخ بساحل دمشق يقال له: علقمة بن يزيد الأزدي: حدثني أبي عن جدي قال:\nوفدت إلى رسول الله ﷺ سابع سبعة من قومي فلما دخلنا عليه وكلمناه أعجبه ما رأى من سمتنا وزينا فقال: ما أنتم؟\nقلنا: مؤمنين، فتبسم رسوال الله ﷺ فقال:\n\" إن لكل قول حقيقة فما حقيقة قولكم وإيمانكم؟ \" قلنا: خمس عشرة خصلة، خمس منها أمرتنا رسلك أن نؤمن بها، وخمس أمرتنا رسلك أن نعمل بها، وخمس تخلقنا بها في الجاهلية ونحن عليها إلا أن تكره منها شيئا. قال رسول الله ﷺ:","vol":"6","page":120},{"text":"\" وما الخمس التي أمرتكم رسلي أن تؤمنوا بها؟ \".\n(قلت: فذكروا أركان الإيمان ثم أركان الإسلام الخمسة المعروفة) . قال:\n\" وما الخمس التي تخلقتم بها في الجاهلية؟ \".\nقلنا: الشكر عند الرخاء، والصبر عند البلاء، والصدق في مواطن اللقاء، والصبر عند شماته الأعداء، وإكرام الضيف. فقال النبي صلى الله عيه وسلم: فذكر الحديث.\nثم قال رسول الله ﷺ:\n\" وأنا أزيدكم خمسا، فيتم لكم عشرون خصلة: إن كنتم كما تقولون فلا تجمعوا ما لا تأكلون، ولا تبنوا ما لا تكسبون، ولا تنافسوا في شيء غدا عنه تزولون، واتقوا الله الذي إليه ترجعون وعليه تعرضون، وارغبوا فيما عليه تقدمون وفيه تخلدون \".\nقال أبو سليمان: قال لي علقمة بن يزيد: فانصرف القوم من عند رسول الله ﷺ وحفظوا وصيته وعملوا بها، ولا والله يا أبا سليمان ما بقي من أولئك النفر وأولادهم أحد غيري. قال: وبقي إلى أيام قلائل ثم مات ﵁.\nثم قال النيسابوري عن شيخه أبي مسعود البجلي:\n\" غريب من حديث أحمد بن عبد الله بن ميمون بن أبي الحواري عن أبي سليمان الزاهد تفرد به أحمد علي الخزاز \".\nقلت: كلا، بل تابعه الحسين بن علي بن محمد الخزاز قال: سمعت أحمد ابن أبي الحواري به.\nأخرجه الضياء في الثالث من \" الحكايات المنثورة \" (١٤٩-١٥٠) ولكني أخشى أن يكون في النسخة تحريف، فقد قال أبو نعيم أيضا:","vol":"6","page":121},{"text":"\" لم نكتبه إلا من حديث أبي سليمان تفرد به عنه أحمد بن أبي الحواري \".\nقلت: وهو ثقة كما في \" التقريب \"، وأما شيخه أبو سليمان الداراني واسمه عبد الرحمن بن أحمد - فهو رجل مشهور بالصلاح والزهد ولكنهم لم يذكروا حاله في رواية الحديث، ويبدو أنه قليل الحديث جدا، فقد ترجمة ابن أبي حاتم (٢/٢/٢١٤)، وأبو نعيم في \" الحلية \" (٩/٢٥٤-٢٨٠)،والخطيب (١٠/٢٤٨-٢٥٠)، والسمعاني في \" الأنساب \" (٢١٦/٢)، وابن عساكر (٩/٤١٠/٢-٤٢٠/١) ولم يذكروا فيه جرحا ولا تعديلا، وإنما وصفوه بنحو ما ذكرنا في أول الترجمة. وقال الخطيب:\n\" ولا أحفظ له حديثا مسندا غير حديث واحد، لكن له حكايات كثيرة يرويها عنه أحمد بن أبي الحواري الدمشقي \".\nثم ساق له الحديث الآتي (٤٦١٦) بلفظ:\n\" من صلى قبل الظهر أربعا غفر له ذنوبه يومه ذلك \".\nواستدرك عليه الحافظ ابن عساكر هذا الحديث الذي نحن في صدد الكلام عليه، وهو حديث منكر ولعل الآفة من شيخه، فقد أورده في \" الميزان \" فقال:\n\" عن أبيه عن جده، لا يعرف، وأتى بخبر منكر، فلا يحتج به \".\nوأقره الحافظ في \" اللسان \" ولعلهما يشيران إلى هذا الحديث.\nثم رأيته في \" تاريخ قزوين \" (٢/٧٤) من طريق أحمد بن خلف الدمشقي سمعت أحمد بن أبي الحواري به.","vol":"6","page":122},{"text":"<span data-type=\"title\" id=toc-2627>٢٦١٥ </span>- (إذا رفعت رأسك من السجود فلا تقع كما يقعي الكلب، ضع أليتيك بين قدميك، وألزق ظاهر قدميك بالأرض) .\nموضوع\nأخرجه ابن ماجه (٨٩٦) عن العلاء أبي محمد قال: سمعت أنس بن مالك يقول قال: قال لي النبي ﷺ فذكره.\nقلت: وهذا موضوع، آفته العلاء هذا وهو ابن زيدل، قال الذهبي في \" الضعفاء \":\n\" قال ابن المديني: كان يضع الحديث \".\nوقوله: \" وألزق ظاهر قدميك بالأرض \" باطل مخالف لسنة نصب اليمنى كما هوظاهر.","vol":"6","page":123},{"text":"<span data-type=\"title\" id=toc-2628>٢٦١٦ </span>- (ما من قاض من قضاة المسلمين إلا معه ملكان يسد دانه إلى الحق ما لم يرد غيره وجار متعمدا تبرأ منه الملكان ووكلاه إلى نفسه) .\nموضوع\nأخرجه الطبراني في \" المعجم الكبير \" (١٨/٢٤٠/٦٠٢) من الطريق يحيى بن يزيد عن زيد بن أبي أنيسة عن نفيع بن الحارث عن عمران بن حصين مرفوعا.\nقلت: وهذا موضوع، آفته نفيع هذا - وهو أبو داود الأعمى - وهو كذاب، كما قال الهيثمي (٤/١٩٤) .\nويحيى بن يزيد - وهو الرهاوي - مختلف فيه، وقال الحافظ:\n\" مقبول \".","vol":"6","page":123},{"text":"وقد روي الحديث باسناد آخر خير من هذا عن أنس مختصرا، وقد مضى برقم (١١٥٤) . وقريبا (٢٥٣٩) .\n<span data-type=\"title\" id=toc-2629>٢٦١٧ </span>- (أكثروا ذكر الله على كل حال، فإنه ليس عمل أحب إلى الله تعالى، ولا أنجى لعبد من كل سيئة في الدنيا والآخرة من ذكر الله تعالى) .\nموضوع\nأخرجه الضياء في \" المختارة \" (٧/١١٢/١) من طريق بكر بن خنيس عن أبي عبد الرحمن عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال: قال رسول الله ﷺ: فذكره. وتمامه: فقال قائل: ولا القتال في سبيل الله يارسول الله؟ فقال النبي ﷺ:\n\" لولا ذكر الله تعالى لم نؤمر بالقتال في سبيل الله، ولو اجتمع الناس على شيء مما أمروا به من ذكر الله ما كتب الله القتال على عباده، وإن ذكر الله تعالى لا يمنعكم من القتال في سبيله، بل هو عون لكم على ذلك، فقولوا: لا إله إلا الله والله أكبر، وقولوا: سبحان الله، وقولوا: الحمد لله، وقولوا: تبارك الله، فإنهن خمس لا يعدلهن شيء، عليهن فطر الله ﷿ ملائكته، ومن أجلهن رفع سماءه، ودحا أرضه، ولهن جبل إنسه وجنه، وفرض عليهن فرائضه، ولا يقبل الله ذكره إلا ممن اتقى وطهر قلبه، وأكرموا الله أن يرى ما نهاكم عنه \".\nفقالوا: يا رسول الله! فإن ذكر الله لا يكفينا من الجهاد؟، فقال:\n\" ولا الجهاد يكفي من ذكر الله، ولا يصلح الجهاد إلا بذكر الله. . . \". الحديث بطوله.","vol":"6","page":124},{"text":"قلت: وهذا موضوع، آفته أبو عبد الرحمن هذا وهو الشامي، قال الأزدي: \" كذاب \". واعتمده الذهبي في \" الضعفاء \"، وقال في \" الميزان \":\n\" قلت: لعله المصلوب \".\nوأقره الحافظ في \" اللسان \".\nثم رأيت حديث الترجمة أخرجه البيهقي في \" شعب الإيمان \" (١/٣١٨-٣١٩) من طريق بن زرارة الأنصاري عن أبي عبد الرحمن بن غنم به، لم يزكر فيه عبادة.\nوأخرجه البيهقي في \" الشعب \" (١/٣١٩) من طريق مروان بن سالم عن الأحوص بن حكيم عن خالد بن معدان عن عبد الرحمن بن غنم عن معاذ بن جبل به مختصرا، وقال:\n\" تفرد به مروان بن سالم \".\nقلت: وهو الغفاري الجزري، قال الحافظ:\n\" متروك، ورماه الساجي وغيره بالوضع \".\n<span data-type=\"title\" id=toc-2630>٢٦١٨ </span>- (إذا كنتم في سفر فأقلوا المكث في المنازل) .\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/٥٢)، وعنه الديلمي في \" مسنده \" (١/١/١٤٥) عن يحيى بن أبي بكير: حدثنا المعلى عن عبد الله آبن أبي نجيح عن عطاء بن أبي رباح عن عبد الله بن عباس مرفوعا.\nقلت: وهذا موضوع، آفته المعلى - وهو ابن هلال الطحان - فإنه يروي عن ابن أبي نجيح كثيرا، كما قال الحافظ في \" اللسان \"، وقال في \" التقريب \":","vol":"6","page":125},{"text":"اتفق النقاد على تكذيبه \".\nوقال الذهبى في \"الضعفاء \":\n\" هو ممن يضع الحديث \".\nولم يتنبه له المناوي، فأخذ يعل الحديث بمن دونه، فقال:\n\" وفيه الحسن بن علي الأهوازي: اتهمه وكذبه ابن عساكر \".\n<span data-type=\"title\" id=toc-2631>٢٦١٩ </span>- (ما المعطي من سعة بأفضل من الآخذ إذا كان محتاجا) .\nضعيف\nرواه الطبراني (٣/٢٠٦/١) عن مصعب بن سعيد أبي خيثمة عن موسى بن أعين: أخبرنا أبو شهاب الحناط عن فطر عن مجاهد عن ابن عمر مرفوعا.\nقلت: وهذا إستاذ ضعيف من أجل مصعب هذا، فإنه ضعيف.\nوله شاهد من حديث أنس أخرجه الطبراني في \" الأوسط \" (١/٩٣/٢- زوائده)، وأبو نعيم في \" الحلية \" (٨/٢٤٥) من طريقين عن يوسف بن أسباط: حدثنا عائذ بن شريح عنه مرفوعا، وقالا:\n\" لم يروه عن عائذ إلا يوسف \".\nورواه الحكيم الترمذي \" الرياضة \" (١١٥)، وأبو نعيم من طريق أبي الأحوص: حدثنا يوسف بن أسباط عن رجل عن أنس به.\nقلت: ويوسف بن أسباط أورده الذهبي في \" الضعفاء \"، وقال:\n\" وثقه يحيى، وقال أبو حاتم: لا يحتج به \".\nوعائذ بن شريح، قال الذهبي في \" الضعفاء \":","vol":"6","page":126},{"text":"\" مجمع على ضعفه، ولم يترك \".\nوالحديث أشار المنذري في \" الترغيب \" (٢/١٧) إلى تضعيفه من الوجهين عن ابن عمر وأنس وعزى الثاني لابن حبان أيضا في \" الضعفاء \".\n<span data-type=\"title\" id=toc-2632>٢٦٢٠ </span>- (إذا رد الله إلى العبد المسلم نفسه من الليل فسبحه واستغفره ودعاه، تقبل منه) .\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٧٤٩) عن سعيد بن زربي عن الحسن عن جبير بن ثور، أن أبا هريرة ﵁ حدثه أنه سمع رسول الله ﷺ يقول: فزكره.\nقلت: وهذا إسناد ضعيف جدا، جبير بن ثور، لم أعرفه.\nوالحسن - وهو البصري - مدلس وقد عنعنه.\nوسعيد بن زربي، قال البخاري:\n\" عنده عجائب \". وكذا قال أبو حاتم وزاد: \" من المناكير \".\nوقال ابن حبان:\n\" كان ممن يروي الموضوعات عن الأثبات على قلة روايته \".\n(تنبيه): هكذا وقع الحديث عند ابن السني، وقد عزاه في \" الفتح الكبير \" إليه وإلى الخرائطي في \" مكارم الأخلاق \" عن أبي هريرة بلفظ:\n\" إذا رد الله على العبد المسلم روحه من الليل، فسبحه، ومجده، واستغفره؛ غفر له ما تقدم من ذنبه، وإن هو قام فتوضأ وصلى، فذكره، واستغفره ودعاه؛ تقبل منه \".\nفلعل هذا لفظ الخرائطي وحده، فإن لفظ ابن السني مختصر ويختلف عنه في","vol":"6","page":127},{"text":"بعض الحرف كما ترى.\nثم رأيت الحديث في \" مكارم الأخلاق \" (٢/٩٠٩/١٠١١) . فإذا هو عنده بهذا اللفظ. لكن بإسناد آخر؛ من طريق أبي جعفر: حدثني أبو هريرة ﵁، فذكره مرفوعا.\nقلت: وأبو جعفر هذا هو المؤذن الأنصاري، وهو مجهول كما نص عليه غير واحد، وهو راوي حديث \" إن الله لا يقبل صلاة رجل مسبل إزاره \". وهو مخرج في \" ضعيف أبي داود \" (٩٧) وغيره. ومن الأوهام الفاحشة ما زعمته الدكتورة (سعاد) في تعليقها على \" المكارم \" أن أبا جعفر هذا هو (محمد بن علي بن الحسين أبو جعفر) الثقة، وعلى ذلك قالت: \" إسناده صحيح رجاله ثقات \"! هذا مع تصريح الحافظ وغيره بأنه ليس به، وأنه لم يسمع من أبي هريرة، فأنى له الصحة!\n<span data-type=\"title\" id=toc-2633>٢٦٢١ </span>- (إن لكل شيء أنفة، وإن أنفة الصلاة التكبيرة الأولى، فحافظوا عليها) .\nضعيف\nأخرجه البزار (ص ٦٠ - زوائده)، وأبو نعيم في \" الحلية \" (٥/١٧٧) من طريق يزيد بن سنان أبي فروة: حدثنا أبو عبيد الحاجب قال: سمعت شيخا في المسجد الحرام يقول: قال أبو الدرداء قال رسول الله ﷺ: (فذكره) قال أبو عبيد: فحدثت به رجاء بن حيوة، فقال: حدثتنيه أم الدرداء عن أبي الدرداء [عن النبي ﷺ]، وقالا:\n\" لا نعلمه يروى مرفوعا إلا بهذا الإسناد \".\nقال البزار:","vol":"6","page":128},{"text":"\" وقد روي بعض كلامه بغير لفظ \"!\nقلت: وهذا إسناد ضعيف؛ يزيد بن سنان أبو فروة الرهاوي؛ ضعيف.\nوقول البزار المتقدم يبدو أن في النسخة سقطا أو تحريفا فإنها سيئة جدا، ولعل المراد أنه روي بعضه من كلام أبي الدرداء موقوفا عليه بلفظ آخر. فقد أخرج ابن أبي شيبة في \" المصنف \" (١/٨٨/٢) من طريق سالم قال: قال أبو الدرداء:\n\" لكل شيء شعار، وشعار الصلاة التكبير \".\nورجاله ثقات رجال البخاري، لكنه منقطع، فإن سالما هذا - وهو ابن أبي الجعد - لم يدرك أبا الدرداء كما قال أبو حاتم.\nوالحديث أورده الهيثمي في \" المجمع \" (٢/١٠٣) مرفوعا ثم قال:\n\" رواه البزار والطبراني في \" الكبير \" بنحوه موقوفا، وفيه رجل لم يسم \".\n(تنبيه): عزاه السيوطي في \" الجامع الصغير \" لابن أبي شيبة والطبراني في \" الكبير \" عن أبي الدرداء، يعني مرفوعا. وقد عرفت من هذا التخريج أنه عندهما موقوف، وأن المرفوع إنما هو عند البزار وأبو نعيم، فلو أنه عزاه إليهما لكان أصاب. وقد زاد في \" الجامع الكبير \" (١/٢١٠/٢) على المصدرين السابقين: البيهقي في \" الشعب \" - وهو فيه برقم (٢٩٠٧)، مرفوعا -؛ فلعل السيوطي استجاز أن يضم إليه المصدرين المذكورين تسامحا منه، ثم هو عندما أورده في \" الصغير \" نسي ذلك فاختصر من المخرجين الثلاثة البيهقي، فكان هذا الخطأ والله تعالى يغفر لنا وله.\n<span data-type=\"title\" id=toc-2634>٢٦٢٢ </span>- (إذا زالت الشمس فصلوا) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/١٨٥/١) من طريقين","vol":"6","page":129},{"text":"عن أبي إسحاق عن سعيد بن وهب: حدثني خباب قال:\n\" شكونا إلى رسول الله ﷺ الرمضاء، فما أشكانا، وقال: ... \" فذكره.\nقلت: وهذا إسناد ضعيف، أبو إسحاق؛ وهو عمرو بن عبد الله السبيعي؛ وهو مدلس على اختلاطه.\nوظاهر الحديث يخالف قوله ﷺ:\n\" إذا اشتد الحر فأبردوا بالصلاة، فإن شدة الحر من فيح جهنم \".\nفتأمل.\n<span data-type=\"title\" id=toc-2635>٢٦٢٣ </span>- (إذا سافرتم فليؤمكم أقرؤكم، وإن كان أصغركم، وإذا أمكم فهو أميركم) .\nضعيف\nأخرجه البزار في \" مسنده \" (٥٤ - زوائده): حدثنا محمد بن حميد القطان الجنديسابوري: حدثنا عبد الله بن رشيد: حدثنا محمد بن الزبرقان: حدثنا ثور بن يزيد عن مهاصر بن حبيب عن أبي سلمة عن أبي هريرة بهذا الإسناد \".\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير عبد الله بن رشيد وهو الجنديسابوري؛ قال ابن حبان في \" الثقات \":\n\" مستقيم الحديث \".","vol":"6","page":130},{"text":"وقال البيهقي:\n\" لا يحتج به \".\nومحمد بن حميد القطان هذا؛ لم أعرفه، وكأن الحافظ الهيثمي أشار إليه بقوله في \" المجمع \" (٥/٢٥٥):\n\" رواه البزار، وفيه من لم أعرفه \"\nومنه يتبين أن قوله في مكان آخر (٢/٦٤):\n\" رواه البزار، وإسناده حسن) .\nأنه غير حسن.\nوالحديث أخرجه الديلمي أيضا (١/١/١٦٢) .\n<span data-type=\"title\" id=toc-2636>٢٦٢٤ </span>- (إذا سجد أحدكم فليباشر بكفيه الأرض، عسى الله أن يفك عنه الغل يوم القيامة) .\nضعيف\nأخرجه الطبراني في \" الأوسط \" (١/٣٨/٢) عن علي بن محمد بن عبيد النحاس: حدثني جدي عبيد بن محمد عن ابن أبي ذئب عن الزهري عن سعيد بن المسيب عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وقال:\n\" لم يروه عن الزهري إلا ابن أبي ذئب \".\nقلت: وهو ثقة من رجال الشيخين، لكن الراوي عنه عبيد بن محمد؛ قال ابن عدي في \" الكامل \" (ق ٣١٦/١):\n\" له أحاديث مناكير، يرويها عن ابن أبي ذئب وغيره، يروي تلك الأحاديث ابنه محمد بن عبيد بن محمد \".","vol":"6","page":131},{"text":"كذا قال، وهذا الحديث من رواية حفيده علي بن محمد بن عبيد عنه، فلا أدري أخفي ذلك على ابن عدي أم هو وهم في قوله: \" ابنه \"، والصواب \" حفيده \"؟ والله أعلم.\nوالحديث أعله الهيثمي (٢/١٢٦) بعبيد هذا.\n<span data-type=\"title\" id=toc-2637>٢٦٢٥ </span>- (سيكون قوم يتفقهون في الدين، يقرؤن القرآن، يأتيهم الشيطان فيقول: لو أتيتم السلطان فأصبتم من دنياهم واعتزلتموهم بدينكم، ولا يكون ذلك كما لا يجنى من القتاد إلا الشوك، وكذا لا يجنى من قربهم إلا الخطايا) .\nضعيف\nرواه ابن ماجه (١/١١٢)، والمروزي في \" أخبار الشيوخ \" (٣/٣٦/٢) عن الوليد بن مسلم عن يحيى بن عبد الرحمن الكندي عن عبيد الله بن المغيرة بن أبي بردة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، عبيد الله هذا لم يرو عنه غير يحيى بن عبد الرحمن الكندي، فهو مجهول، ولم يوثقه أحد.\nوالكندي هذا؛ وثقه الطبراني وابن حبان.\nلكن الوليد بن مسلم يدلس تدليس التسوية، ومن طريقه أخرجه ابن عساكر في \" تاريخ دمشق \" (١٨/٧٩/١)، وإليه وحده عزاه السيوطي في \" الجامع \"!","vol":"6","page":132},{"text":"<span data-type=\"title\" id=toc-2638>٢٦٢٦ </span>- (من أمسى كالا من عمل يديه أمسى مغفورا له) .\nضعيف\nأخرجه الطبراني في \" الأوسط \" (١/١٣٤/١) من طريق إبراهيم بن سلم: حدثنا هاشم بن موسى الخصاف؛ حدثنا سليمان بن علي بن عبد الله","vol":"6","page":132},{"text":"بن عباس: حدثني أبي عن جدي قال: سمعت رسول الله ﷺ يقول: فذكره. وقال:\n\" لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به إبراهيم \".\nقلت: قال ابن عدي:\n\" منكر الحديث، لا يعرف \". وذكره ابن حبان في \" الثقات \".\nوهاشم بن موسى الخصاف؛ لم أجد له ترجمة.\nوسليمان بن علي؛ قال ابن القطان:\n\" لا يعرف حاله \". وقال ابن حجر:\n\" مقبول \".\nوقد أشار المنذري في \" الترغيب \" (٣/٤) لضعفه، وعزاه للأصبهاني أيضا. وقال الهيثمي (٤/٦٣):\n\" رواه الطبراني في \" الأوسط \"، وفيه جماعة لم أعرفهم \".\nوالأصبهاني أخرجه في \" الترغيب \" (١/٤٥٤ - ٤٥٥/١٠٧٥) من طريق إبراهيم بن رشيد، قال: حدثني أخي العلاء بن رشيد: حدثنا داود بن علي بن عبد الله بن عباس به.\nقلت: و(داود بن علي)، قال الذهبي في \" المغني \":\n\" ليس حديثه بحجة، قال ابن معين: أرجو أنه لا يكذب \".\nومن دونه لم أجد لهما ترجمة.\nوأورده الغزالي في \" الإحياء \" بلفظ:","vol":"6","page":133},{"text":"\" من أمس وانيا من طلب الحلال بات مغفورا له، وأصبح الله عنه راضيا \".\nلا نعرف له أصلا بهذا اللفظ، وقد أشار إلى ذلك الحافظ العراقي بقوله في تخريجه:\n\" أخرجه الطبراني في \" الأوسط \" من حديث ابن عباس: \" من أمسى كالا ... \". وفيه ضعف \".\n(تنبيه): وقع الحديث في \" الترغيب \" مصدرا بقوله:\n\" وروي عن عائشة ... \"؛ فذكر الحديث، ثم قال في تخريجه:\n\" رواه الطبراني في \" الأوسط \"، والأصبهاني من حديث ابن عباس \".\nوهذا خلط عجيب، والحديث حديث ابن عباس، وبه كان ينبغي أن يصدر، ولا أصل له عن عائشة.\n<span data-type=\"title\" id=toc-2639>٢٦٢٧ </span>- (إن لله أقواما اختصهم بالنعم لمنافع العباد يقرها فيهم ما بذلوها، فإذا منعوها نزعها عنهم وحولها إلى غيرهم) .\nضعيف\nأخرجه البيهقي في \" الشعب \" (٢/٤٥٠) عن أبي الحسن أحمد بن محمد بن نصر اللباد: حدثنا أحمد بن حنبل: حدثني الوليد بن مسلم عن الوزاعي عن عبدة بن أبي لبابة (زاد في رواية: عن نافع) عن ابن عمر مرفوعا.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ غير أبي الحسن اللباد هذا فلم أعرفه، إلا أن الوليد بن مسلم مدلس تدليس التسوية وقد عنعنه. وقد رواه محمد بن حسان السمتي: حدثنا عبد الله أبو عثمان الحمصي عن الأوزاعي به؛ دون الزيادة.","vol":"6","page":134},{"text":"أخرجه ابن أبي الدنيا في \" قضاء الحوائج \" (رقم ٥)، وأبو نعيم في \" الحلية \" (٦/١١٥ و١١٠/٢١٥) وقال:\n\" أبو عثمان هو عبد الله بن زيد الكلبي، تفرد عن الأوزاعي بهذا الحديث. ورواه أحمد بن يونس الضبي عن أبي عثمان، وسماه معاوية بن يحيى \".\nثم ساقه (٦/١١٦) بإسناده عنه: حدثنا معاوية بن يحيى أبو عثمان: حدثنا الأوزاعي مثله.\nومعاوية بن يحيى أبو عثمان؛ غير معروف في الرواة، ولعل تسميته بمعاوية بن يحيى خطأ من بعض الرواة، وإنما هو عبد الله بن زيد كما في الطريق التي قبلها؛ وهو حمصي؛ قال الأزدي:\n\" ضعيف \".\nوالراوي عنه محمد بن حسان السمتي؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" قال الدارقطني: ليس بالقوي \".\n<span data-type=\"title\" id=toc-2640>٢٦٢٨ </span>- (إذا صلى أحدكم فلا يشبكن بين أصابعه، فإن التشبيك من الشيطان، فإن أحدكم لا يزال في صلاة ما دام في المسجد حتى يخرج منه) .\nضعيف\nأخرجه أحمد (٣/٤٢ - ٤٣ و٥٤) من طريق عبيد الله بن عبد الله بن موهب: حدثني عمي يعني عبيد الله بن عبد الرحمن بن موهب عن مولى لأبي سعيد الخدري: أنه كان مع أبي سعيد وهو مع رسول الله ﷺ، قال: فدخل النبي ﷺ، فلم يفطن، قال: فالتفت إلى أبي سعيد، فقال: فذكره.","vol":"6","page":135},{"text":"قلت: وهذا إسناد ضعيف، عبيد الله بن عبد الرحمن بن موهب قال أحمد: \" أحاديثه مناكير، لا يعرف \".\nوعبيد الله بن عبد الله؛ هو عبيد الله بن عبد الرحمن بن عبد الله بن موهب، قال الحافظ:\n\" ليس بالقوي \".\n<span data-type=\"title\" id=toc-2641>٢٦٢٩ </span>- (إذا صليتم خلف أئمتكم، فأحسنوا طهوركم، فإنما يرتج على القارىء قراءته بسوء طهر المصلي خلفه) .\nموضوع\nرواه الديلمي (١/١/٦٣) من طريق أبي الطيب محمد بن الفرخان بن روزنة: حدثنا علي بن أحمد العسكري: حدثنا عبد الله بن ميمون - من أهل بغداد -: أخبرنا عبد الله بن عون بن محرز: حدثنا أبو نعيم: حدثني الثوري عن منصور عن ربعي عن حذيفة قال:\n\" صلى بنا رسول الله ﷺ صلاة الصبح بسورة الروم فارتج عليه، فلما قضى صلاته قال:.... \" فذكره.\nقلت: كذا الأصل المصور: عبد الله بن عون بن محرز؛ ولم أعرفه، وقال المناوي:\n\" وفيه محمد بن الفرخان، قال الخطيب: غير ثقة، وفي \" الميزان \": خبر كذب، وعبد الله بن ميمون مجهول \".\nقلت: وقوله: \" وفي \" الميزان \": خبر كذب \"؛ لا يعني هذا الحديث، وإنما حديثا آخر.","vol":"6","page":136},{"text":"وكان في الأصل بعض الكلمات غير ظاهرة لسواد في أصله، فاستدركتها من \" الفيض \"، وكتب الرجال.\n<span data-type=\"title\" id=toc-2642>٢٦٣٠ </span>- (إذا صليتم الصبح فافزعوا إلى الدعاء، وباكروا في طلب الحوائج، اللهم بارك لأمتي في بكورها) .\nضعيف جدا\nرواه ابن عساكر (٨/٤٥٠/١) من طريق الخطيب؛ وهذا في تاريخه (١٢/١٥٥) عن العباس بن أحمد الشافعي البغدادي: حدثنا القاسم بن جعفر العلوي: حدثنا أبي عن جعفر بن محمد عن أبيه محمد عن أبيه علي عن أبيه الحسين عن أبيه علي بن أبي طالب مرفوعا.\nقلت: وهذا سند ضعيف جدا؛ القاسم هذا؛ قال الخطيب (١٢/٤٤٣):\n\" حدث عن أبيه عن جده عن آبائه نسخة أكثرها مناكير \".\nوالعباس بن أحمد؛ روى الخطيب عن أبي أحمد السراج قال:\n\" لم يكن صدوقا ولا ثقة ولا مأمونا \".","vol":"6","page":137},{"text":"<span data-type=\"title\" id=toc-2643>٢٦٣١ </span>- (إذا طنت أذن أحدكم فليذكرني وليصل علي وليقل: ذكر الله من ذكرني بخير) .\nموضوع\nرواه الروياني في \" مسنده \" (٢٥/١٤١/٢)، والبزار (٣١٢٥): أخبرنا أبو الخطاب: أخبرنا معمر بن محمد: أخبرني أبي عن جدي عن أبي رافع مرفوعا.\nورواه الطبراني في \" الصغير \" (ص ٢٢٩ - هندية) و\" الأوسط \" (٩٢٢٢)، والشجري في \" الأمالي \" (١/١٢٩) من طريق أخرى عن معمر به.","vol":"6","page":137},{"text":"قلت: وهذا سند ضعيف جدا؛ وفيه علتان:\nالأولى: محمد هذا - وهو ابن عبيد الله بن أبي رفاع - وهو ضعيف جدا.\nالثانية: ابنه معمر؛ وهو أيضا ضعيف جدا، قال البخاري:\n\" منكر الحديث \".\nقلت: ولكنه قد توبع، فأخرجه ابن أبي عاصم في \" الصلاة على النبي ﷺ \" (٦٢/٨١)، وابن حبان في \" الضعفاء \" (٢/٢٥٠)، والطبراني في \" الكبير \" (١/٤٨/٢) عن حبان بن علي عن محمد بن عبيد الله به.\nوحبان هو العنزي؛ وهو ضعيف. ومن طريقه أخرجه أبو موسى المديني في \" اللطائف \" (٦/٩٣/٢)، وكذا العقيلي في \" الضعفاء \" (٣٩٠) وقال:\n\" ليس له أصل، محمد بن عبيد الله بن أبي رافع قال البخاري: منكر الحديث، قال يحيى: ليس بشيء \". وقال الدارقطني:\n\" متروك له معضلات \".\nومن طريقه رواه ابن عدي (٢٨٥/١) وابن حبان في المجروحين (٢/٢٥٠) .\nوالحديث أورده ابن قيم الجوزية في \" المنار \" (ص ٢٥) في فصل من فصول أمور كلية يعرف بها كون الحديث موضوعا فقال:\n\" ومنها أن يكون الحديث بوصف الأطباء والطرقية أشبه وأليق \"، فذكر أحاديث هذا أحدها وقال:\n\" وكل حديث في طنين الأذن فهو كذب \".\nوتعقبه أبو غدة الكوثري الحلبي في تعليقه عليه (ص ٦٥ - ٦٦) فقال:","vol":"6","page":138},{"text":"\" قلت: هذه الكلية معترضة بثبوت هذا الحديث المذكور، وهو حديث أبي رافع مولى رسول الله ﷺ. قال: الحافظ الهيثمي في\" مجمع الزوائد \" (١٠/١٣٨): \" رواه الطبراني في - المعاجم - الثلاثة، والبزار باختصار كثير، وإسناد الطبراني في الكبير حسن \".\nوقال المناوي في \" فيض القدير \" (١/٣٩٩) بعد نقله قول الهيثمي هذا: \" وبه بطل قول من زعم ضعفه فضلا عن وضعه. بل أقول: المتن صحيح، فقد رواه ابن خزيمة في \" صحيحه \" باللفظ المذكور عن أبي رافع. وهو ممن التزم تخريج الصحيح، وبه شنعوا على ابن الجوزي \".\nقلت: ويعني لأن ابن الجوزي أورده في \" الموضوعات \" وهو الصواب عندي. وكلام المناوي الذي اغتر به ذاك الكوثري مما لا طائل تحته، بل هو (بقبقة في زقزقة)، لأنه قائم على مجرد التقليد، الذي ليس فيه أي تحقيق؛ وبيانه من وجهين:\nالأول: أن الهيثمي وهم في تحسين إسناد \" الكبير \"، لأن مداره أيضا على محمد بن عبيد الله بن أبي رافع - كما رأيت -، وقد قال في \" الصغير \" و\" الأوسط \":\n\" لا يروى عن رافع إلا بهذا الإسناد \"!\nوالآخر: أن ابن خزيمة إن كان رواه بهذا الإسناد كما هو الغالب فلا قيمة له، وقد يكون هو نفسه قد أعله، كما هي عادته في \" صحيحه \" أحيانا، وإن كان رواه من طريق أخرى - وهذا بعيد جدا - فما هو؟ وقد بسطت الكلام على هذا في كتابي \" الروض النضير \" (٩٦٠) .","vol":"6","page":139},{"text":"<span data-type=\"title\" id=toc-2644>٢٦٣٢ </span>- (أترعون عن ذكر الفاجر، اذكروه ليعرفه الناس) .\nموضوع\nعزاه السيوطي للخطيب في \" رواة مالك \"، وذكره الذهبي في \" الميزان \" في ترجمة (أحمد ين سليمان الحراني الأرمني)، وقال:\n\" ليس بعمدة \".\nثم ساق إسناده فقال: قال ابن الضريس: حدثنا إبراهيم بن مخلد: حدثنا أحمد بن سليمان الحراني: حدثنا مالك، عن صفوان بن سليم، عن عطاء بن يسار، عن أبي هريرة مرفوعا به.\nثم ساق له حديثا آخر من روايته عن مالك أيضا عن نافع عن ابن عمر مرفوعا بلفظ:\n\" النوم خدر، الغشيان حدث \". وقال الذهبي وأقره العسقلاني:\n\" فهذان موضوعان \".\nقلت: وحديث الترجمة أورده السيوطي في \" الجامع الكبير \" أيضا، وزاد أنه نقل عن الذهبي قوله فيه: إنه موضوع. وأقره. ومع ذلك سود به \" الجامع الصغير \"!\nوالحديث معروف من رواية الجارود بن يزيد عن بهز بن حكيم عن أبيه عن جده.\nوالجارود هذا متهم أيضا، وحديثه مخرج في \" الروض النضير \" برقم (٨٧٧) . وممن رواه البيهقي في \" الشعب \" وقال عقبه (٧/١٠٩):\n\" فهذا حديث يعد في أفراد الجارود بن يزيد عن بهز. وقد روي عن غيره؛ وليس بشيء \".","vol":"6","page":140},{"text":"(تنبيه) لقد خلط المناوي في الكلام على حديث الترجمة خلطا عجيبا فقال في تخريجه:\n\" وأخرجه البيهقي في \" الشعب \" من حديث الجارود عن بهز بن حكيم عن أبي عن جده مرفوعا. ثم قال: هذا يعد من أفراد الجارود وليس بشيء (!) وهو كما قال البخاري: \" منكر الحديث \"، وكان أبو أسامة يرميه بالكذب.\nهذا كلام الخطيب، فنسبته لمخرجه واقتطاعه من كلامه ما عقبه به من بيان حاله؛ غير مرضي. وقد قال في \" الميزان \": إنه موضوع!\nوالخلط ظاهر، فإن قول الميزان المذكور، إنما هو في حديث الترجمة، والجارود إنما هو في حديث بهز بن حكيم، فما رمى به السيوطي من الاقتطاع، ظلم.\n<span data-type=\"title\" id=toc-2645>٢٦٣٣ </span>- (إذا علم العالم ولم يعمل كان كالمصباح يضيء للناس ويحرق نقسه) .\nموضوع\nعزاه السيوطي في \" الجامع الصغير \" لابن قانع في \" معجمه \" عن سليك الغطفاني. ولم يتكلم على إسناده شارحه المناوي، وكأنه لم يقف عليه، وقد رأيته في \" مشيخة القاضي دانيال رواية محمد الكنجي \" (١٠٧/٢) رواه بسنده عن عبد الباقي بن قانع القاضي: حدثنا الحسين بن علي بن الأزهر بالكوفة: حدثنا عباد بن يعقوب: حدثنا أبو داود النخعي: حدثنا علي بن عبيد الله الغطفاني عن سليك به.\nقلت: وهذا إسناد موضوع، آفته أبو داود النخعي؛ واسمه سليمان بن عمرو؛ كذاب كما قال الذهبي.\nثم طبع \" معجم الصحابة \" لابن قانع فرأيت عنده (١/٣٢١/٣٩) في","vol":"6","page":141},{"text":"ترجمة (سليك الغطفاني) كما رواه عنه القاضي دانيال.\nلكن قد روي من طريق بلفظ: \" مثل الذي يعلم الناس الخير وينسى نفسه، مثل الفتيلة تضيء على الناس وتحرق نفسها \". وقد خرجتها في \" الصحيحة \" ضمن الحديث رقم (٣٣٧٩) .\n<span data-type=\"title\" id=toc-2646>٢٦٣٤ </span>- (إذا فرغ أحدكم من طهوره فيشهد أن لا إله إلا الله وأن محمدا عبده ورسوله، ثم يصلي علي، فإذا قال ذلك فتحت له أبواب الجنة) .\nموضوع\nرواه أبو نعيم في \" أخبار أصبهان \" (١/١٩٨) عن علي بن محمد بن عبد الوهاب المروذي: حدثنا يحيى بن هاشم: حدثنا الأعمش عن شقيق بن سلمة عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا موضوع؛ آفته يحيى بن هاشم وهو السمسار؛ كذبه ابن معين. وقال ابن عدي:\n\" كان يضع الحديث \".","vol":"6","page":142},{"text":"<span data-type=\"title\" id=toc-2647>٢٦٣٥ </span>- (علموا ولا تعنفوا، فإن المعلم خير من المعنف) .\nمنكر\nرواه الطيالسي في \" مسنده \" (٣٥٣٦)، وابن بشران في \" الكراس الأخير من الجزء الثلاثين \" (٤/١)، ورواه ابن بشران في \" الأمالي الفوائد \" (٢/١٢٧/١)، وعبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢/٢٢٧/١)، وابن عبد البر في \" الجامع \" (١/١٢٨)، والخطيب في \" الفقيه والمتفقه \" (٢٤٧/١)، وعفيف الدين أبو المعالي في \" فضل العلم \" (١١٧/١) عن إسماعيل بن عياش الحمصي: حدثنا حميد بن أبي سويد عن عطاء بن أبي رباح عن","vol":"6","page":142},{"text":"أبي هريرة مرفوعا. ومن هذا الوجه رواه ابن عدي (٧٩/٢) وقال:\n\" وحميد بن أبي سويد أحاديثه عن عطاء غير محفوظة \".\nوفي \" التقريب \": إنه مجهول. وفي \" الميزان \":\nروى عنه إسماعيل بن عياش أحاديث منكرة لعل النكارة من إسماعيل \".\nونقل المناوي عن البيهقي أنه قال في \" الشعب \":\n\" تفرد به حميد هذا وهو منكر الحديث \".\n<span data-type=\"title\" id=toc-2648>٢٦٣٦ </span>- (إذا فاءت الأفياء، وهبت الأرياح، فارفعوا إلى الله حوائجكم فإنها ساعة الأوابين، (إنه كان للأوابين غفورا» .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٧/٢٢٧) من طريق عبد الله بن إبراهيم بن العباس البزاز - بأنطاكية -: حدثنا عثمان بن خرزاذ: حدثنا عبد الجبار بن العلاء: حدثنا سفيان بن عيينة عن مسعر عن إبراهيم السكسكي عن ابن أبي أوفى عن النبي ﷺ قال: فذكره. وقال:\n\" غريب من حديث مسعر، لم نكتبه إلا عنه \".\nقلت: وهو ثقة، لكن شيخه إبراهيم السكسكي - وهو ابن عبد الرحمن - ضعيف الحفظ؛ كما قال الحافظ في \" التقريب \".\nوعبد الله بن إبراهيم هذا لم أجد له ترجمة، وسائر الرواة ثقات.\nوالحديث عزاه السيوطي لعبد الرزاق أيضا عن أبي سفيان مرسلا، وتعقبه المناوي بقوله:\n\" أبو سفيان في التابعين متعدد، فكان ينبغي تمييزه \".\nقلت: الظاهر أنه (أبو سفيان بن أبي أحمد)؛ فإن عبد الرزاق أخرجه من","vol":"6","page":143},{"text":"طريق داود بن الحصين عنه. وداود هذا معروف بالرواية عن أبي سفيان هذا. وهو ثقة. لكن هذا لا يفيد هنا، لأن الراوي عن داود إنما هو (إبراهيم بن محمد) وهو ابن أبي يحيى الأسلمي، وهو متروك.\nوعزاه السيوطي في \" الزيادة على الجامع الصغير \" وفي \" الجامع الكبير \" للبيهقي في \" الشعب \" عن علي ﵁ بنحوه، وقد بحثت عنه كثيرا في مجلدات \" الشعب \" السبعة، واستعنت عليه بالفهرس الذي وضعه له الأخ المرعشلي فلم أعثر عليه. والله أعلم.\n<span data-type=\"title\" id=toc-2649>٢٦٣٧ </span>- (إذا قام أحدكم إلى الصلاة فليسو موضع سجوده ولا يدعه حتى إذا هوى ليسجد نفخ ثم سجد، فليسجد أحدكم على جمرة خير له من أن يسجد على نفخة) .\nموضوع\nرواه الطبراني في \" الأوسط \" (٤٥/١ - من ترتيبه) عن عبد المنعم بن بشير الأنصاري: حدثنا أبو مودود عبد العزيز بن أبي سليمان المدني عن محمد بن كعب القرظي عن أبي هريرة مرفوعا. وقال:\n\" تفرد به أبو مودود \"\nقلت: وهو ثقة كما قال أحمد وجمع من الأئمة، وقول الحافظ فيه: \" مقبول \" فقط غير مقبول منه، ولعله سبق قلم، فالرجل ثقة كما ذكرنا.\nلكن الراوي عنه عبد المنعم بن بشير الأنصاري متهم بالوضع، وقال الخليلي في \" الإرشاد \":\n\" هو وضاع على الأئمة \".\nوقال الهيثمي في \" المجمع \" (٢/٨٣):","vol":"6","page":144},{"text":"\" رواه الطبراني في \" الأوسط \"، وفيه عبد المنعم بن بشير وهو منكر الحديث \".\n<span data-type=\"title\" id=toc-2650>٢٦٣٨ </span>- (إذا ما استيقظ الرجل من منامه فقال: سبحان الله الذي يحيي الموتى وهو على كل شيء قدير، قال الله: صدق عبدي وشكر، ويقول عند ذلك: اللهم اغفر لي ذنبي يوم تبعثني من قبري، اللهم قني عذابك يوم تبعث عبادك) .\nضعيف\nأخرجه الخرائطي في \" مكارم الأخلاق \" (ص ٧٩) من طريق فضيل بن مرزوق عن عطية عن أبي سعيد قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف؛ عطية وهو ابن سعد العوفي؛ مدلس ضعيف.\nوفضيل بن مرزوق؛ صدوق يهم؛ كما في \" التقريب \".","vol":"6","page":145},{"text":"<span data-type=\"title\" id=toc-2651>٢٦٣٩ </span>- (ويحك لا يستشفع بالله على أحد من خلقه، شأن الله أعظم من ذلك، ويحك تدري ما الله ﷿؟ إن عرشه على سماواته وأرضيه هكذا - وقال بأصابعه مثل القبة - وإنه ليئط به أطيط الرحل بالراكب) .\nضعيف\nرواه أبو دواد (٢٣٢٦)، وابن خزيمة في \" التوحيد \" (١٠٣-١٠٤) والطبراني (رقم ١٥٤٧) من طرق عن وهب بن جرير: حدثني أبي قال: سمعت محمد بن إسحاق: يحدث عن يعقوب بن عتبة عن جبير بن محمد بن جبير بن مطعم عن أبيه عن جده قال:","vol":"6","page":145},{"text":"جاء رسول الله ﷺ أعرابي فقال: يارسول الله! جهدت الأنفس وضاع العيال، وهلكت الأموال ونهكت الأنعام فاستسقي الله لنا فإنا نستشفع بك على الله ﷿ ونستشفع بالله عليك، فقال رسول الله ﷺ: فذكره. ومن هذا الوجه رواه ابن منده في \" التوحيد \" (١١٧-١-٢) وقال:\n\" وهذا الحديث رواه بكر بن سليمان وغيره، وهو إسناد صحيح متصل \".\nقلت: كلا فإن ابن سليمان مدلس وق عنعنه، وبكر بن سليمان الذي ذكر ابن منده أنه روى هذا الحديث هو من الرواة عن ابن إسحاق فمدار الحديث عليه، ولم يصرح بسماعه فيه، فهو علة الحديث، ولذلك استغربه الحافظ ابن كثير في تفسيره لآية الكرسي.\n<span data-type=\"title\" id=toc-2652>٢٦٤٠ </span>- (المقام المحمود يوم ينزل الله تعالى على كرسيه يئط كما يئط الرحل الجديد من تضايقه به، وهو كسعة ما بين السماء والأرض، ويجاء بكم حفاة، عراة، غرلا، فيكون أول من يكسى إبراهيم، يقول الله تعالى: اكسوا خليلي، فيؤتى بريطتين بيضاوين من رياط الجنة، ثم أكسى على أثره، ثم أقوم عن يمين الله مقاما يغبطني الأولون والآخرون) .\nضعيف\nأخرجه الدرامي (٢/٣٢٥): حدثنا محمد بن الفضل: حدثنا الصعق بن حزن عن علي بن الحكم عن عثمان بن عميرعن أبي وائل عن ابن مسعود عن النبي ﷺ قال: قيل له: ما المقام المحمود؟ قال: ذاك يوم.. الحديث.\nقلت: وهذا إسناد ضعيف، عثمان بن عمير وهو أبو اليقظان، أورده الذهبي في \" الضعفاء \" وقال","vol":"6","page":146},{"text":"\" ضعفه الدارقطني وغير واحد \".\nوقال الحافظ في \" التقريب \".\n\" ضعيف \".\nومن دونه ثقات على ضعف يسير في الصعق بن حزن.\nومحمد بن الفضل هو أبو الفضل السدوسي الملقب بعارم، قال الحافظ:\n\" ثقة ثبت تغير في آخر عمره \".\n<span data-type=\"title\" id=toc-2653>٢٦٤١ </span>- (إن الله لطف الملكين الحافظين حتى أجلسهما على الناجذين (١)، وجعل لسانه قلمهما، وريقه مدادهما) .\nموضوع\nأخرجه أبو الشيخ في \" طبقات الأصيهانيين \" (ق ٥١/١)، وأبو نعيم في \" أخبار أصبهان \" (٢/١\n/١)، والديلمي (١/٢/٢٣٦) عن نعيم بن المورع عن علي بن سالم عن مكحول عن معاذ بن جبل مرفوعا.\nقلت: وهذا إسناد موضوع، آفته نعيم هذا، قال النسائي:\n\" ليس بثقة \". وقال ابن عدي:\n\" يسرق الحديث، وعامة ما يرويه غير محفوظ \".\nوقال الحاكم وأبو سعيد النقاش:\n\" روى عن هشام أحاديث موضوعة \".\nوعلي بن سالم، إن كان ابن شوال فضعيف. وإن كان علي بن أبي طلحة:\n_________\n(١) يعني سنَّيْه الضاحكين، وهما اللذان بين الناب والأضراس. \" نهاية \"","vol":"6","page":147},{"text":"سالم مولى بني العباس الذي يروي عن ابن عباس ولم يره فهو صدوق قد يخطىء، كما قال الحافظ.\n<span data-type=\"title\" id=toc-2654>٢٦٤٢ </span>- (الصيام جنة ما لم يخرقه بكذبه أو بغيبة) .\nضعيف جدا\nأخرجه أبو الشيخ في \" أحاديثه \" (ق ١٥/٢)، والأصبهاني في \" الترغيب \" (٢١٤/٢) من طريق الربيع بن بدر عن يونس عن الحسن عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، الربيع بن بدر متروك، كما قال الحافظ الهيثمي في \" المجمع \" (٣/١٧١)، وخرجه من رواية الطبراني في \" الأوسط \" (٣/١٢٨/١٥٤٦- مجمع البحرين ط) .\nوقد روي الشطر الأول منه من حديث أبي عبيدة، وإسناده ضعيف خلافا لمن حسنه، كما بينته في\n\" تخريح الترغيب \" (٢/٩٧)، و\" الضعيفة \" أيضا (٦٤٣٨) .\nوأما قوله: \" الصيام جنة \" فقد صح عن أبي هريرة وغيره، وهو مخرج في \" الإوراء \" (١٨) وغيره.","vol":"6","page":148},{"text":"<span data-type=\"title\" id=toc-2655>٢٦٤٣ </span>- (إذا سئل أحدكم: أمؤمن أنت؟ فلا يشك) .\nمنكر\nأخرجه ابن جرير الطبري في \" تهذيب الآثار \" (٢/١٨٦)، قال: حدثني، وأبو نعيم في \" الحلية \" (٧/٢٣٨) من طريق أحمد بن حماد بن سيفان قالا: حدثنا أحمد بن بديل: حدثنا أبو معاوية: حدثنا مسعر، عن زياد بن علاقة، عن عبد الله بن يزيد الأنصاري مرفوعا. وقال أبو نعيم:","vol":"6","page":148},{"text":"\" تفرد برفعه أحمد بن بديل عن أبي معاوية \".\nقلت: يشير إلى نكارة رفعه، وذلك لسببين:\nأحدهما - وهو الأقوى - أن أحمد بن بديل مضعف من قبل حفظه، كما قال ابن عدي في \" الكامل \" (١/١٨٦) .\n\" له أحاديث لا يتابع عليها عن قوم ثقات، وهو ممن يكتب حديثه مع ضعفه \".\nوقد خالفه ثقة حافظ من رجال الشيخين، فقال ابن أبي شيبة في \" كتاب الإيمان \" (٩-١٠/٢٧-بتحقيقي): حدثنا وكيع عن مسعر به موقوفا على (عبد الله بن يزيد) .\nوهذا إسناد صحيح، رجاله ثقات كلهم رجال الشيخين، وعبد الله بن يزيد الأنصاري، الراجح عندي أنه (الخطمي)، صحابي صغير، ولي الكوفة لابن الزبير.\nوالحديث ذكره الهيثمي في \" المجمع \" (١/٥٥) من حديث عبد الله بن يزيد - كذا - الأنصاري مرفوعا، وقال:\n\" رواه الطبراني في \" الكبير \" وفي إسناده أحمد بن بديل، وثقه النسائي وأبو حاتم، وضعفه آخرون \".\nقلت: وفيما ذكر نظر من وجهين:\nالأولى: التوثيق، ففيه خطأ وتسامح.\nأما الخطأ، فقوله: \" أبو حاتم \"، والصواب: (ابن أبي حاتم)، فإنه لم يحك","vol":"6","page":149},{"text":"عن أبيه شيئا في (أحمد بن بديل)، ولا عن غيره، وإنما قال هو من عنده (١/٤٣):\n\" ومحله الصدق \".\nوكذلك غزوه إليه في \" التهذيب \".\nوأما التسامح، فهو نسبته التوثيق إليهما، فقد عرفت آنفا ما قال ابن أبي حاتم فيه، وذلك لا يساوي عنده أنه ثقة، بل هو دونه كما نص عليه في مقدمة كتابه (١/٣٧)، وذلك يساوي عندي أنه وسط حسن الحديث عنده.\nونحو يقال فيما نسب إلى النسائي، فإنه لم يوثقه، وإنما قال: لا بأس به \". كما قال في \" التهذيب \".\nوذلك يساوي أيضا أنه وسط. ولذلك قال الحافظ الذهبي في \" الكاشف \":\n\" قال (س): لا بأس به، ولسنه ابن عدي والدارقطني، وكان عابدا \".\nولخص ذلك الحافظ في \" التقريب \":\n\" صدوق له أوهام \".\nقلت: ورفعه لهذا الحديث - خلافا للثقة الحافظ - مما يؤكد وهمه.\nوأما الوجه الآخر: فقوله: \" عبد الله بن زيد \"، وقد أشرت آنفا إليه، وذلك لأن (زيد) تحريف (يزيد) خلافا لزعم الأخ الداراني، فإنه أثبت المحرف (زيد) في طبعته لـ \" مجمع الزوائد \" وعلق عليه بقوله (١/٣٥٤):\n\" في (مص) وعند أبي نعيم \" يزيد \"، وهو تحريف \"!\nوهذا من عجائب تعليقاته، وبالغ أخطائه، وبيان ذلك من الوجوه الآتية:","vol":"6","page":150},{"text":"أولا: لم يذكر عمدته فيما ادعاه من التحريف.\nثانيا: ما عند أبي نعيم موافق لما في \" كتاب الإيمان \" كما سبق.\nثالثا: ومطابق أيضا لرواية أخرى عنده (١٠/٣٢) من طريق الشيباني، عن ابن علاقة، عن عبد الله بن يزيد النصاري قال:\n\" تسموا باسمكم الذي سماكم الله به؛ بـ (الحنيفية) و(الإسلام)، و(الإيمان) \".\nوإسناده صحيح.\nرابعا: وهو رواية الطبراني أيضا، ولم يققف عليها الداراني.\nخامسا: وهو كذلك في \" الجامع الكبير \" للسيوطي (١/٦٢) برواية الطبراني.\nسادسا: قوله: \" في (مص) وعند أبي نعيم.. \" إلخ.\nقلت: كل ما سبق من الوجوه مما يبطل زعم الأخ الداراني التحريف المذكور يعود جلها إلى عدم اطلاعه عليها، فالخطب سهل، ولكن العجب من مخالفته لما في (مص)، وهو رمز يشير به إلى النسخة المصرية التي اعتمد عليها في تحقيق \" مجمع الزوائد \"، وحق له ذلك، فإنها أصح النسخ المخطوطة عنده، لأنها قرئت على المؤلف الهيثمي من قبل ثلاثة من العلماء أحدهم الحافظ ابن حجر العسقلاني تلميذ الهيثمي، كما نص على ذلك في المقدمة (٤٥)، فكيف استجاز مخالفتها، ودون أن يذكر عمدته في ذلك إلا مجرد الدعوى؟ !\nوإن من أوهامه أنه وثق أحمد بن بديل، وقد عرفت الضعف الذي فيه الدال على أنه جرح مفسر، فإعراضه عنه، مما يدل على جهله أو تجاهله لما عليه العلماء من القواعد العلمية، وهذا شائع - مع الأسف - في تعليقاته بصورة رهيبة جدا،","vol":"6","page":151},{"text":"يضاف إلى ذلك أنه ليس لديه ثقافة عامة وحفظ للأحاديث النبوية، ولا معرفة - بالأولى - بالآثار السلفية، فإن ذلك مما يساعد الباحث على أن يكون أبعد ما يمكن عن التتابع والوقوع في الأخطاء. وها هو المثال بين أيدينا: (أحمد بن بديل)، فقد دلتنا أقوال أئمة الجرح أنه (وسط)، فمن كان كذلك، فحديثه معرض للوهن والضعف والنكارة بالمخالفة كما سبق.\nوهنا شيء آخر، وهو أنه مخالف للآثار السلفية المجمعة على أن الإيمان يزيد وينقص، وأن زيادته بالطاعة، وقد تفرع منه جواز الاستثناء فيما إذا سئل المؤمن - كما في الآثار -: هل أنت مؤمن؟ أن يقول: أنا مؤمن إن شاء الله. خلافا لما في حديث ابن بديل. وذلك مشروح في كتب السنة والعقيدة، ومنها كتاب الإمام الطبري المتقدم \" تهذيب الآثار \"، وغيرها، فليرجع إليها من شاء، فمن كان على علم بها مسبقا،؟ كان عونا له على تحقيق القول في حديث ابن بديل والقطع بأنه حديث منكر. والله الموفق.\nهذا؛ ولفظ الحديث عند الطبراني كلفظة الترجمة، وقد أورده السيوطي في \" جامعيه \" بزيادة: \" في إيمانه \"، وعزاه في \" الكبير \" للطبراني وأبي نعيم، وفي \" الصغير \" للطبراني وحده! وقد عرفت أنه لا أصل لها عند المصدرين المذكورين، فلعلها سبق قلم من السيوطي رحمه الله تعالى.\n<span data-type=\"title\" id=toc-2656>٢٦٤٤ </span>- (إن الماء لا ينجسه شيء، إلا ما غلب على ريحه، وطعمه، ولونه) .\nضعيف\nأخرجه ابن ماجه (٥٢١)، والدارقطني في \" سننه \" (ص ١١)، والبيهقي (١/٢٩٥) من طريق رشدين بن سعد: أنبأنا معاوية بن صالح عن","vol":"6","page":152},{"text":"راشد بن سعد عن أبي أمامة الباهلي (وفي رواية للدارقطني: عن ثوبان) قال: قال رسول الله ﷺ: فذكره. وليس في حديث ثوبان ذكر اللون.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات غير رشدين بن سعد، قال الحافظ:\n\" ضعيف، رجح أبو حاتم عليه ابن لهيعة، وقال ابن يونس: كان صالحا في دينه فأدركته غفلة الصالحين، فخلط في الحديث \".\nولذلك قال الدارقطني عقبه:\n\" لم يرفعه غير رشدين بن سعد عن معاوية بن صالح؛ وليس بالقوي، والصواب في قول راشد \".\nكذا الأصل، ولعله صوابه: \" والصواب أنه من قول راشد \".\nفقد قال البيهقي:\n\" ورواه أبو أسامة عن الأحوص عن ابن عون وراشد بن سعد من قولهما والحديث غير قوي، إلا أنا لا نعلم في نجاسة الماء إذا تغير بالنجاسة خلافا \".\nقلت: لكن لم يتفرد به رشدين، فقد رواه الأحوص بن حكيم عن راشد بن سعد قال: قال رسول الله ﷺ: فذكره.\nأخرجه الطحاوي في \" شرح المعاني \" (١/٩) .\nوهذا شاهد لا بأس به في الجملة، فإن الأحوص بن حكيم ضعيف الحفظ كما قال الحافظ، وقد أرسله، فلم يذكر في إسناده أبا أمامة.\nوتابعه عطية بن بقية بن الوليد: حدثنا أبي عن ثور بن يزيد عن راشد بن سعد","vol":"6","page":153},{"text":"عن أبي أمامة مرفوعا به.\nأخرجه البيهقي (١/٢٥٩ - ٢٦٠) .\nقلت: وهذا إسناد رجاله ثقات كلهم غير عطية بن بقية، قال ابن أبي حاتم (٣/١/٣٨١):\n\" كتبت عنه، ومحله الصدق، وكانت فيه غفلة \".\nوذكره ابن حبان في \" الثقات \" وقال:\n\" يخطىء ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة \".\nقلت: فليس لهذا الإسناد علة قادحة غير عنعنة بقية.\nوتابعه حفص بن عمر: حدثنا ثور بن يزيد به.\nأخرجه ابن عدي في \" الكامل \" (ق ١٠١/٢) والبيهقي، وقال ابن عدي:\n\" وهذا الحديث ليس يوصله عن ثور إلا حفص بن عمر، ورواه رشدين بن سعد عن معاوية بن صالح عن راشد بن سعد عن أبي أمامة موصولا أيضا، ورواه الأحوص بن حكيم مع ضعفه عن راشد بن سعد عن النبي ﷺ مرسلا، ولا يذكر أبا أمامة \".\nقلت: وحفص بن عمر هو الأيلي واه جدا؛ كذبه أبو حاتم وغيره، فلا يستشهد به، وإني لأخشى أن يكون بقية تلقاه عنه ثم دلسه!\nوبالجملة؛ فالحديث ضعيف لعدم وجود شاهد معتبر له تطمئن النفس إليه، فإن مدار الحديث على راشد بن سعد كما رأيت، وقد اختلف عليه، فمنهم من رفعه عنه، ومنهم من أوقفه، ومن رفعه؛ منهم من أسنده، ومنهم من أرسله، وكل","vol":"6","page":154},{"text":"من المسند والمرسل ضعيف لا يحتج بحديثه، على أنه لو كان المرسل ثقة، ولكان علة قادحة في الحديث، فكيف ومرسله ضعيف؟ !\nومن هذا التحقيق يتبين أن قول العلامة السيد محمد بن إدريس القادري في رسالته \" إزالة الدهش والوله عن المتحير في صحة حديث ماء زمزم لما شرب له \" (ص ٤):\n\" وهذا الحديث عندي حسن لغيره، أو لنفسه، فإن رشدين أحد رواته الذي ضعفوا الحديث لأجله هو وإن ضعفه ابن حبان وقال: إنه متروك ... فقد حسن له الترمذي، وقال المنذري: مختلف في الاحتجاج به، وقال الإمام أحمد أيضا فيه: ليس به بأس في الرقائق، أرجو أنه صالح الحديث \".\nقلت: فهذا التحسين بنوعيه فيه نظر عندي:\nأما الأول، فلما سبق بيانه من فقدان الشاهد المعتبر له، ومن غرائب هذا السيد أنه قال عقب كلامه السابق:\n\" وللحديث شواهد منها حديث أحمد والطبراني في \" الوسط \" عن عائشة مرفوعا: \" الماء لا ينجسه شيء \" قال الأسيوطي: حسن، ومنها حديث الدارقطني في \" الأفراد \" عن ثوبان مرفوعا: \" الماء طهور إلا ما غلب على ريحه وطعمه \"، ومنها حديث الطبراني عن ابن عباس مرفوعا في شأن الحجر الأسود وكان أبيض كالماء كما يأتي \".\nقلت: ووجه الغرابة من وجوه:\nأولا: أن حديث عائشة ليس فيه ذكر اللون؛ وهو محل الشاهد في الحديث عنده، ومثله حديث ثوبان.","vol":"6","page":155},{"text":"ثانيا: أن حديث عائشة قد جاء من حديث أبي سعيد أيضا وابن عباس، فاقتصاره على ذكر حديثها قصور ظاهر، راجع \" صحيح أبي داود \".\nثالثا: أن حديث ثوبان لا يصح جعله شاهدا لحديث أبي أمامة، لأن مدارهما على رشدين كما عرفت، وهو من ضعفه جعله مرة من حديث هذا، ومرة من حديث هذا.\nرابعا: أن حديث ابن عباس ضعيف، ومع ذلك قوله: \" كالماء \"، تحرف عليه تبعا للمناوي وهذا تبعا للسيوطي في \" جامعيه \"، والصواب \" كالمهاة \"، هكذا هو في \" كبير الطبراني \" و\" أوسطه \"، وكذلك رواه أبو الحجاج الأدمي من طريق أبي نعيم الأصبهاني؛ وقد خرجته في \" الصحيحة \" تحت الحديث (٢٦١٩) شاهدا.\n<span data-type=\"title\" id=toc-2657>٢٦٤٥ </span>- (من تحبب إلى الناس بما يحبون، وبارز الله بما يكرهون لقي الله وهو عليه غضبان) .\nموضوع\nأخرجه الطبراني في \" الوسط \" (رقم - ٢٩٦٥ - مصورتي، و\" زوائد المعجمين \" ٤/٤٨٤ - مصورة الجامعة) من طريق سليمان بن داود الشاذكوني: حدثنا محمد بن سليمان بن مشمول المخزومي: حدثنا مطيع بن عبد الرحمن عن أبيه عن أبي هريرة مرفوعا وقال:\n\" لا يروى عن أبي هريرة إلا بهذا الإسناد تفرد به محمد بن سليمان \".\nقلت: قال ابن أبي حاتم (٣/٢/٢٦٧) عن أبيه:\n\" ليس بالقوي ضعيف الحديث، كان الحميدي يتكلم فيه \".\nقلت: والشاذكوني كذاب، وقال الهيثمي في \" مجمع الزوائد \" (١٠/٢٢٤):","vol":"6","page":156},{"text":"\" رواه الطبراني في \" الأوسط \" وفيه سليمان بن داود الشاذكوني وهو متروك \".\nولذا أشار الحافظ المنذري في \" الترغيب \" (١/٣٢) إلى تضعيف الحديث.\nثم ذكره الهيثمي من حديث عبد الله بن عصمة بن فاتك مرفوعا وقال:\n\" رواه الطبراني في \" الأوسط \" وفيه الفضل بن المختار وهو ضعيف \".\nقلت: هو أسوأ حالا من ذلك، وقد تقدمت ترجمته تحت حديث له آخر تقدم برقم (٢٨٤)، وأورده المنذري أيضا من حديث عبد الله بن عصمة بن فاتك (٣/١٥٤) مشيرا إلى ضعفه أيضا وقال:\n\" رواه الطبراني \".\nهكذا أطلقه ولم يقيده بـ \" الأوسط \" وذلك يعني أنه في \" المعجم الكبير \"، ولا يوجد في مخطوطات الظاهرية المجلد الذي فيه عبد الله بن عصمة، ولا رأيته مطبوعا في جملة ما طبع من مجلداته في العراق حتى الان.\nوأما \" الوسط \" فقد بحثت عنه فيه بواسطة الفهارس التي وضعتها له، فلم أجده فيه إلا عن أبي هريرة، بل لم أجد في فهرس أسماء الصحابة الذين رووا أحاديث \" الأوسط \" عبد الله بن عصمة هذا. ولولا أن النسخة فيها خرم لجزمت بأن الأمر فيه شيء من كتب الرجال لا في الصحابة ولا في غيرهم.\nثم تابعت البحث والتحقيق فرأيت السيوطي قد أورد الحديث في \" الجامع الكبير \" برواية (طب - عن عصمة بن مالك) .\nفدلنا هذا التخريج على أمرين:","vol":"6","page":157},{"text":"الأولى: أن الحديث في \" المعجم الكبير \" وليس في \" الأوسط \"، هو يرجح ما في \" الترغيب \" على ما في \" المجمع \".\nوالآخر: أن صحابي الحديث ليس هو عبد الله بن عصمة بن فاتك، وإنما هو عصمة بن مالك، ويؤيده أن هذا مذكور في الصحابة. وقال الحافظ في \" الإصابة \":\n\" له أحاديث أخرجها الدارقطني والطبراني وغيرهما، مدارها على الفضل بن مختار وهو ضعيف جدا \".\nقلت: وقد عرفت من تخريج الهيثمي المتقدم أن الحديث من طريق الفضل هذا. فذلك يؤكد أن صحابي الحديث عصمة بن مالك، وأن المنذري والهيثمي وهما حين جعلاه: عبد الله بن عصمة بن فاتك، وهو شخص خيالي لا وجود له في الصحابة. ومن المحتمل أن يكون الحديث عند الطبراني من رواية عبد الله بن عصمة عن أبيه، فلم يتنبه المنذري لكلمة (عن أبيه) فعزاه لابنه عبد الله، ثم قلده الهيثمي كما هي عادته على الغالب، والجزم بهذا الاحتمال أو نفيه متوقف على صدور مجلد الطبراني \" الكبير \" ولعل ذلكل يكون قريبا.\nولتمام البحث رجعت للمرة الثانية إلى فهرسي المشار إليه آنفا في صحابة \" المعجم الأوسط \" فراجعته لعلي أجد فيه عصمة بن مالك، فلم أره. والله أعلم.\nثم وجدت حديث عصمة بن مالك في \" المعجم الكبير \" للطبراني، فاقتضى ذلك إعادة تخريج الحديث برقم (٦٦٥٤) .\n<span data-type=\"title\" id=toc-2658>٢٦٤٦ </span>- (إذا عطس الرجل والإمام يخطب يوم الجمعة فيشمت) .\nضعيف جدا\nأخرجه البيهقي (٣/٢٢٣) من طريق الشافعي وهذا في","vol":"6","page":158},{"text":"\" مسنده \" (ص ٢٤): أنبأ إبراهيم عن هشام عن الحسن عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، فإنه مع كونه مرسلا فيه إبراهيم - وهو ابن محمد بن أبي يحيى الأسلمي - وهو متهم، وقال الحافظ:\n\" متروك \".\n<span data-type=\"title\" id=toc-2659>٢٦٤٧ </span>- (إذا عمل أحدكم عملا فليتقنه، فإنه مما يسلي بنفس المصاب) .\nضعيف جدا\nأخرجه ابن سعد (١/١٤١ - ١٤٢) من طريق طلحة بن عمرو عن عطاء قال:\nلما سوي جدثه (يعني إبراهيم بن محمد ﵇) كأن رسول الله ﷺ رأى كالحجر في جانب الجدث، فجعل رسول الله ﷺ يسوي بأصبعه ويقول: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ فإن طلحة بن عمرو - وهو الحضرمي المكي - متروك كما قال الحافظ، ثم هو مرسل.","vol":"6","page":159},{"text":"<span data-type=\"title\" id=toc-2660>٢٦٤٨ </span>- (إذا كان الغلام لم يطعم الطعام صب على بوله، وإذا كانت الجارية غسله) .\nضعيف\nرواه الطبراني في \" الأوسط \" (١١/٢ - من ترتيبه) عن إسماعيل بن مسلم عن الحسن عن أمه عن أم سلمة مرفوعا. وقال:\n\" لم يروه عن الحسن عن أمه إلا إسماعيل \".","vol":"6","page":159},{"text":"قلت: وهو المكي؛ وهو ضعيف.\nوقد صح عن أم سلمة موقوفا عليها من فعلها، وهو مخرج في \" صحيح أبي داود \" (٤٠٣)، والأحاديث المرفوعة ليس فيه ذكر الطعام، وقد خرجت بعضها في المصدر المذكور (٣٩٨ - ٤٠٠) .\n<span data-type=\"title\" id=toc-2661>٢٦٤٩ </span>- (إذا سميتم محمدا فلا تضربوه ولا تحرموه) .\nضعيف\nأخرجه البزار في \" مسنده \" (٢٤٣): حدثنا غسان بن أبي عبد الله: حدثنا يوسف بن نافع: حدثنا عبد الرحمن بن أبي الموالي عن عبيد الله بن أبي رافع عن أبيه مرفوعا به. قال الشيخ (يعني الهيثمي):\n\" غسان فيه ضعف \".\nقلت: ولم أعرف غسانا هذا من يكون؟ فإني لم أر فيمن يسمى به منسوبا إلى أبي عبد الله.ثم إن شيخه يوسف بن نافع لم أعرفه أيضا، ويحتمل احتمالا قويا أن يكون هو الذي في \" الجرح والتعديل \" (٤/٢/٢٣٢):\n\" يوسف بن نافع، روى عن عبد الرحمن بن أبي الزناد، روى عنه جعفر بن عبد الواحد \".\nوهذا مجهول كما ترى.\nثم رأيت في \" كشف الأستار \" (٢/٤١٢): \" حدثنا غسان بن عبيد الله ... \". وفي مجمع الزوائد (٨/٤٨):","vol":"6","page":160},{"text":"\" رواه البزار عن شيخه (غسان بن عبيد) وثقه ابن حبان وغيره، وفيه ضعف \".\nقلت: فهذا هو الصواب (غسان بن عبيد)، وهكذا هو في \" ثقات ابن حبان \" (٩/١) وهو موصلي، وكذا هو في \" الجرح والتعديل \" (٣/٢/٥١) برواية جمع، ولم يذكر فيه جرحا ولا تعديلا. و\" الكامل \" لابن عدي (٦/٨ - ٩) وقال:\n\" والضعف على حديثه بين \".\nوله ترجمة مبسطة في \" الميزان \" و\" اللسان \".\n<span data-type=\"title\" id=toc-2662>٢٦٥٠ </span>- (إذا استوحشت الإنسية وتمنعت؛ فإنه يحلها ما يحل الوحشية، ارجعوا إلى بقرتكم وكلوها) .\nضعيف جدا\nأخرجه أبو يعلى في \" مسنده \" (٥٠٩)، والبيهقي في \" السنن الكبرى \" (٩/٢٤٦) عن حرام عن عبد الرحمن ومحمد ابني جابر عن أبيهما أنه قال:\n\" مرت علينا بقرة ممتنعة نافرة، لا تمر على أحد إلا نطحته، وشدت عليه، فخرجنا عليه نكدها، حتى بلغنا الصماء، ومعنا غلام قبطي لبني حرام، ومعه مشتمل فشدت عليه لتنطحه، فضربها أسفل من المنحر، وفوق مرجع الكتف، فركبت ردعها، فلم يدرك لها ذكاة، قال جابر: فأخبرت رسول الله ﷺ شأنها فقال: فذكره، فرجعنا إليها فاجتزرناها.\nقلت: وهذا إسناد ضعيف جدا، حرام هذا هو ابن عثمان الأنصاري المدني؛ قال الذهبي في \" الضعفاء \":","vol":"6","page":161},{"text":"\" متروك باتفاق \".\n<span data-type=\"title\" id=toc-2663>٢٦٥١ </span>- (إن لكل شىء دعامة، ودعامة هذا الدين الفقه، ولفقيه واحد أشد على الشيطان من ألف عابد) .\nموضوع\nأخرجه الخطيب في \" التاريخ \" (٢/٤٠٢) من طريق خلف بن يحيى: حدثنا إبراهيم بن محمد عن صفوان بن سليم (عن عطاء) بن يسار عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد هالك، آفته خلف بن يحيى، وهو الخراساني، قال ابن أبي حاتم (١/٢/٣٧٢) عن أبيه:\n\" متروك الحديث، كان كذابا، لا يشتغل به ولا بحديثه \".\nوأبراهيم بن محمد لم أعرفه، ولعله إبراهيم بن محمد بن أبي يحيى الأسلمي وهو متروك أيضا، وقد ذكر الذهبي في ترجمة خلف هذا أنه روى عن أبراهيم بن أبي يحيى. لكن تعقبه في \" اللسان \" بقوله:\n\" كذا فيه: إبراهيم بن أبي يحيى، والصواب إبراهيم بن حماد \".\nوعمدته في هذا التصويب أن ابن أبي حاتم لم يذكر في شيوخ خلف غير إبراهيم بن حماد. ولا يخفى أن ذلك لا ينفي أن يكون له شيخ آخر وهو إبراهيم ابن محمد بن أبي يحيى الذي وقع في إسناد هذا الحديث. والله أعلم.\nوإبراهيم بن حماد هذا له ترجمة في \" اللسان \" وذكر عن الدارقطني أنه كان ضعيفا.\nوأخرجه ابن عدي (٢٤/١) من طريق أبي الربيع السمان عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعا به، وقال:","vol":"6","page":162},{"text":"\" لاأعلم رواه عن أبي الزناد غير أبي الربيع السمان \".\nقلت: واسمه أشعث بن سعيد، وهومتهم. قال ابن معين:\n\" ليس بشيء \". وقال هشيم:\n\" كان يكذب \".\nوقد رواه كذاب آخر عن صفوان بن سليم بزيادة في متنه، وسيأتي برقم (٦٩١٢) .\n<span data-type=\"title\" id=toc-2664>٢٦٥٢ </span>- (إذا سجدتما فضما بعض اللحم إلى الأرض، فإن المرأة ليست في ذلك كالرجل) .\nضعيف\nأخرجه البيهقي (٢/٢٢٣) من طريق سالم بن غيلان عن يزيد ابن أبي حبيب: أن رسول الله ﷺ مر على امرأتين تصليان فقال: فذكره. وقال: \" حديث منقطع \".\nقلت: يعني مرسل، فإن يزيد بن أبي حبيب تابعي ثقة. وتعقبه ابن التركماني بقوله:\n\" قلت: ظاهر كلامه أنه ليس في هذا الحديث إلا الانقطاع، وسالم متروك، حكاه صاحب \" الميزان \" عن الدارقطني \".\nقلت: وظاهر هذا التعقب أن صاحب \" الميزان \" لم يحك في المترجم غير ما حكاه عن الدارقطني، وليس كذلك، فقد قال عقبه:\n\" قال أحمد: ما أرى هـ بأسا، وقال دس: لا بأس به. وذكره ابن حبان في (الثقات) \".","vol":"6","page":163},{"text":"قلت: فتوثيق هؤلاء الأئمة أولى بالاعتماد عليه من جرح الدارقطني، لأنه جرح غير مفسر، فكأنه لذلك لم يورده الذهبي في \" الضعفاء \"، ولا في \" ذيله \"، وقال الحافظ في \" التقريب \":\n\" ليس به بأس \".\nفعلة الحديث الإرسال فقط. والله أعلم.\n<span data-type=\"title\" id=toc-2665>٢٦٥٣ </span>- (كان يصلي في المكان الذي يبول فيه الحسن والحسين، فقالت عائشة: يا رسول الله! ألا تنظر مكانا أنظف من هذا؟ قال: يا حميراء! أما علمت أن العبد إذا سجد سجدة لله تعالى طهر له موضع سجوده إلى سبع أرضين) .\nموضوع\nرواه أبو حفص ابن الزيات في \" حديثه \" (١/٢)، وابن عدي (٤٠/٢) عن بزيع بن حسان أبي الخليل الخصاف عن هشام بن عروة عن أبيه عن عائشة مرفوعا. ذكره ابن عدي في ترجمة بزيع هذا في جملة أحاديث له عن هشام وقال:\n\" كلها مناكير لا يتابعه عليها أحد \".\nومن هذا الوجه رواه الطبراني في \" الأوسط \" (٢١/١ - من زوائده) وقال:\n\" لم يروه عن هشام إلا بزيع \".\nقلت: وقال عبد الحق في \" الأحكام الكبرى \" (٢٦/١):\n\" وهذا حديث منكر لم يتابع عليه بزيع، وبزيع قال فيه ابن أبي حاتم: ذاهب الحديث \".\nوأورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي ثم قال:","vol":"6","page":164},{"text":"\" موضوع، تفرد به بزيع وهو متروك. قال ابن حبان: يأتي عن الثقات بأشياء موضوعات كأنه المتعمد لها \".\nوتعقبه السيوطي في \" اللآلي المصنوعة \" (ص ٣٠٧ - ٣٠٨ - هند) بقوله:\n\" قلت: أخرجه الطبراني أيضا: حدثنا مطلب بن شعيب: حدثنا عبد الله بن صالح: حدثني الليث عن زهرة بن معبد عن أبيه عن عائشة:\nأن رسول الله! كان يصلي [حيث] ما دنا من البيت، فقالت له: يا رسول الله! ربما صليت في المكان الذي تمر فيه الحائض؟ فلو اتخذت مسجدا تصلي فيه، فقال: واعجبا لك يا عائشة! أما علمت أن المؤمن تطهر سجدته موضعها إلى سبع أرضين. قال الطبراني:\nلم يروه عن معبد إلا ابنه، تفرد به الليث، ولم يرو معبد عن عائشة غير هذا \".\nقلت: سكت عنه السيوطي، ومعبد هذا - وهو ابن عبد الله بن هشام بن زهرة والد أبي عقيل - مجهول، كما يشير إليه قول الذهبي:\n\" تفرد عنه ابنه \".\nوعبد الله بن صالح فيه ضعف، لكنه لم يتفرد به كما زعم الطبراني، فقد خرج له ابن عراق في \" التنزيه \" (٢/١٠٠) متابعا قويا، ولكنه لم يصب كل الإصابة في قوله:\n\" وهذا المتن مع نكارته إسناده حسن، فمعبد قال في \" التقريب \": مقبول ... \".\nقلت: قول الحافظ: \" مقبول \". معناه في اصطلاحه، غير مقبول! لأنه قد بين في المقدمة من \" التقريب \" أن قوله هذا فيه إنما يعني عند المتابعة، وإلا فهو لين الحديث. فأنى للإسناد الحسن، لاسيما مع قول الذهبي المتقدم:","vol":"6","page":165},{"text":"\" تفرد عنه ابنه \".\nفهو مجهول العين. وتوثيق ابن حبان إياه لا يخرجه عن الجهالة، لما هو معروف به من التساهل في التوثيق، كما شرحه الحافظ في مقدمة \" لسان الميزان \"، وكما عرفنا ذلك منه بالتجربة، وبينته في رسالتي في الرد على \" التعقيب الحثيث \".\nثم إن تعقب السيوطي لا يفيد لأنه في الصلاة في مكان مرور الحائض، وحديث الترجمة في مكان بول الحسن والحسين، وشتان ما بينهما!\n<span data-type=\"title\" id=toc-2666>٢٦٥٤ </span>- (ما قبض نبي قط حتى يؤمه رجل من أمته) .\nضعيف\nأخرجه أحمد (١/١٣)، والبزار في \" مسنده \" (٣/٢١١/٢٥٩١ - الكشف) والسياق له - من طريق عاصم بن كليب: حدثني شيخ: حدثني فلان وفلان، حتى عد سبعة أحدهم عبد الله بن الزبير عن عمر قال:سمعت أبا بكر ﵁ يقول: فذكره مرفوعا. وقال البزار:\n\" لا نعلمه يروى عن أبي بكر إلا بهذا الإسناد، ولا نعلم أحدا سمى الرجل الذي روى عنه عاصم، فلذلك ذكرناه \".\nقلت: فهو مجهول، ولذلك أوردته هنا. وقال الهيثمي في \" المجمع \" (٤/٢٠٧):\n\" رواه أحمد، وفيه راو لم يسم، وبقية رجاله رجال الصحيح \".\nقلت: هو عند أحمد في حديث طويل، وقد فات الهيثمي أن يشير إلى رواية البزار هذه المختصرة. وقد أخرجها ابن سعد في \" الطبقات \" (٢/٢٢٢) من","vol":"6","page":166},{"text":"حديث محمد إبراهيم التيمي، وحديث محمد بن قيس، وكلاهما مرسل، وفي الأول محمد بن عمر، وهو الواقدي متهم، وفي الآخر أبو معشر، وهو ضعيف.\nوقد صح اقتداء النبي ﷺ بعبد الرحمن بن عوف في غزوة تبوك كما في \" صحيح مسلم \" وغيره، وهو مخرج في \" الإرواء \" (٢/٢٥٩) فلعل رواي حديث الترجمة أراد هذه القضية، فجاء بلفظ عام شمل جميع الأنبياء، فوهم. والله أعلم.\n<span data-type=\"title\" id=toc-2667>٢٦٥٥ </span>- (حواري من الرجال الزبير، وحواري من النساء عائشة) .\nمنكر بهذا التمام\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٦/٣٦٥) من طريق الزبير بن بكار قال: حدثني يحيى بن أكثم عن وهب بن جرير عن أبيه عن يحيى بن أيوب عن يزيد بن أبي الخير مرثد بن عبد الله: أن رسول الله ﷺ قال: فذكره.\nقال الحافظ في \" الفتح \" (٧/٨٠) بعدما عزاه للزبير بن بكار:\n\" ورجاله موثقون، لكنه مرسل \".\nقلت: وهو مع إرساله منكر المتن عندي، لأن الجملة الأولى قد صحت عن النبي ﷺ عن جابر وغيره من الصحابة، وهو مخرج في \" الصحيحة \" (١٨٧٧)، وليس في شيء من طرفه الشطر الثاني منه فكان منكرا.\nوأيضا فقد صح عن ابن عمر: أنه سمع رجلا يقول: يا ابن حواري رسول الله ﷺ! فقال ابن عمر:\nإن كنت من آل الزبير، وإلا فلا.","vol":"6","page":167},{"text":"وهومخرج في كتابي \" صحيح كشف الأستار \" (المناقب)، يسر الله إتمامه. وفي رواية لابن عساكر في \" التاريخ \" (٦/٣٦٥):\n\" فقد كذبت \".\nلكن في إسناده عبد العزيز بن أبان، وهو متروك.\n<span data-type=\"title\" id=toc-2668>٢٦٥٦ </span>- (لحجة أفضل من عشر غزوات، ولغزوة أفضل من عشر حجات) .\nضعيف جدا\nأخرجه البيهقي في \" شعب الإيمان \" (٤/١٢/٤٢٢٢) من طريق سعيد بن عبد الجبار: أخبرنا أبو عبد العزيز قال: حدثني مرداس الليثي عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، وفيه علتان:\nالأولى: سعيد بن عبد الجبار، وهو الحمصي، قال الذهبي في \" المغني \":\n\" قال النسائي: ليس بثقة \".\nوكان جرير يكذبه، كما في \" التهذيب \".\nوالأخرى: عبد الله بن عبد العزيز، وهو الليثي، قال الذهبي أيضا:\n\" ضعفوه \".\nوفي \" التقريب \":\n\" ضعيف، واختلط بأخرة \".\nوأما مرداس الليثي، فذكره ابن حبان في \" ثقات التابعين \" (٥/٤٤٩)، وروى عنه جمع.","vol":"6","page":168},{"text":"وقد روي الحديث عن ابن عمرو بنحوه أتم منه عند البيهقي وغيره، وقد سبق تخرجه برقم (١٢٣٠) . وروي عن ابن عمر بلفظ أنكر منه، وسيأتي برقم (٣٤٨١) .\n<span data-type=\"title\" id=toc-2669>٢٦٥٧ </span>- (إني محدثكم بحديث فاحفظوه، وحدثوا به من بعدكم:\nإن الله ﵎ اصطفى من خلقه خلقا، ثم تلا هذه الآية: (الله يصطفي من الملائكة رسلا ومن الناس) خلقا قد خلقهم للجنة، وإني أصطفي منكم من أحب أن أصطفيه، ومؤاخ بينكم كما آخى الله بين الملائكة. قم يا أبا بكر! فقام. . . الحديث.\nوهو طويل جدا في ثلاث صفحات. وفيه قصة مؤاخاته ﷺ بين بعض الصحابة، كالمؤاخاة بين أبي بكر وعمر، وبين عثمان وعبد الرحمن بن عوف، وبين طلحة والزبير، وسعد وعمار، وأبي الدرداء وسلمان، ويتخللذلك ذكر بعض فضائلهم، منها ما يصح، وهو قليل، كقوله في أبي بكر: \" لو كنت متخذا خليلا، لا تخذتك خليلا \" ومنها ما لا يصح، وهو الأكثر، كقوله لسلمان:\n\" أنت منا أهل البيت،قد آتاك الله العلم الأول والعلم الآخر، والكتاب الأول والكتاب الآخر \"!\nوفي آخر الحديث المؤاخاة بينه وبين علي، وأنه قال له:\n\" والذي بعثني بالحق، ما أخرتك إلا لنفسي، فأنت عندي بمنزلة","vol":"6","page":169},{"text":"هارون من موسى، غير أنه لا نبي بعدي، وأنت أخي ووزيري ووارثي. . ما أورثت الأنبياء، كتاب الله، وسنة نبيهم، وأنت معي في قصري في الجنة مع ابنتي فاطمة. . . \") الحديث بطوله.\nمنكر جدا\nبل موضوع ظاهر الوضع. أخرجه البزار في في \" مسنده \" (٣/٢١٥/٢١٧)، وعبد الله بن أحمد في \" الفضائل \" (٢/٦٣٨/١٠٨٥)، والقطيعي في \" زياداته عليه \" (٢/٦٦٦/٦٦٧)، والطبراني في \" المعجم الكبير \" (٥/٢٥١/٣٥٣) من طريقين عن عبد المؤمن بن عباد بن عمرو العبدي: حدثنا يزيد بن معن - وقال الآخر: زيد بن معن - حدثني عبد الله بن شر حبيل عن رجل من قريش عن زيد بن أبي أوفى قال:\nدحلت على رسول الله ﷺ مسجد المدينة، فجعل يقول: \" أن فلان؟ أين فلان؟ \" فلم يزل يتفقدهم، ويبعث إليهم، حتى اجتمعوا عنده، فقال: فذكره.\nقلت: وهذا إسناد ضعيف مظلم، مسلسل بالعلل:\nالأولى: عبد المؤمن العبدي هذا، ال ابن أبي حاتم (٣/١/٦٦) عن أبيه:\n\" ضعيف الحديث \".\nوقال البخاري:\n\" لا يتابع على حديثه \".\nوذكره الساجي وابن الجارود في \" الضعفاء \" كما في \" اللسان \". وشذ ابن حبان فذكره في \" الثقات \" (٨/١١٧) .\nالثانية: زيد أو يزيد بن معن، لم أعرفه، ويحتمل أن يكون محرفا من (يحيى ابن معن)، تحرف على (العبدي)، فقد جاء في \" الميزان \" وذيوله:","vol":"6","page":170},{"text":"\" يحيى بن معن، عن سعد بن شراحيل، مجهول، كشيحه \".\nوقال الحافظ في \" اللسان \":\n\" وفي \" الثقات \" لابن حبان [(٩/٢٦٠) في طبقة تبع أتباع التابعين]: \" يحيى بن معن الأنصاري عن أبيه عن سعيد بن المسيب، وعنه أهل المدينة \". قلت (الحافظ): فيحتمل أن يكون هو:\nيحيى بن المنذر الكندي، عن إسرائيل، ضعفه الدارقظني وغيره، وقال العقيلي: في حديثه نظر \".\nالثالثة: عبد الله بن شر حبيل، وهو ابن حسنة، ذكره ابن حبان في \" ثقات التابعين \" (٥/١٤) برواية ثقتين عنه، ولم يذكر فيه البخاري وابن أبي حاتم جرحا ولا تعديلا.\nالرابعة: الرجل القرشي الذي لم يسم، فهو مجهول.\nثم رأيت الحديث قد أورده ابن أبي حاتم في \" العلل \" (٢/٣٦١/٢٥٩٨) بأسناد يختلف عن هذا فقال:\n\" سألت أبي عن حديث رواه حسان بن حسان عن إبراهيم بن بشر عن يحيى ابن معين (!) عن إبراهيم القرشي عن سعيد بن شرحبيل عن زيد بن أبي أوفى قال. . . فذكره مختصرا ملخصا. وقال:\n\" قال أبي: هذا حديث منكر، وفي إسناده مجهولون \".\n<span data-type=\"title\" id=toc-2670>٢٦٥٨ </span>- (ليس بحكيم من لم يعاشر بالمعروف من لا يجد من معاشرته بدا، حتى يجعل الله له من ذلك فرجا) .\nمنكر\nأخرجه البيهقي في \" شعب الإيمان \" (٦/٢٦٦-٢٦٧/٨١٠٤)","vol":"6","page":171},{"text":"من طريق أبي عبد الله الحافظ \" بسنده \" عن عنبسة بن عبد الواحد، عن أبي عمران عن أبي فاطمة الإيادي مرفوعا. وقال:\n\" قال أبو عبد الله: لم نكتبه عنه إلا بهذا الإسناد وأنما نعرف هذا الكلام عن محمد ابن الحنفية من قوله \".\nقلت: وعلة هذا المرفوع أبو عمران هذا، فإنه لا يعرف إلا بهذه الرواية، ولم يذكروه في شيوخ (عنبسة بن عبد الواحد) وهو ثقة، ولا في الرواة عن (أبي فاطمة الإيادي) وهو مذكور في الصحابة.\nوأما الموقوف على ابن الحنفية، فهو صحيح، أخرجه الحسن بن عرفة في \" جزئه \" (٥٠/١٥)، ومن طريقه البيهقي (٨١٠٥)، وابن عساكر في \" التاريخ \" (١٥/٧٣١)، والذهبي في \" السير \" (٤/١١٧) . قال ابن عرفة: حدثنا عبد الله بن المبارك عن الحسن بن عمرو الفقيمي عن منذر الثوري عن محمد بن الحنفية قال: فذكره.\nقلت: وهذا إسناد صحيح رجاله ثقات.\nقلت: عرفت مما سبق أن البيهقي رواه عن شيخه أبي عبد الله الحافظ - وهو الحاكم صاحب \" المستدرك \" - ولم يعزه السيوطي في \" الجامع \" إلا للبيهقي، فتعقبع المناوي في \" فيض القدير \" بقوله - عطفا على البيهقي -:\n\" وكذا الحاكم، وعنه ومن طريقه خرجه البيهقي مصرحا، فلو عزاه للأصل كان أحق \".\nفأقول: كذا أطلق العزو للحاكم، وسلفه في ذلك الحافظ السخاوي في \" المقاصد \" (٣٥١/٩١٢)، وذلك مما يوهم أنه أخرجه في كتابه \" المستدرل \"، وليس كذلك، فالظاهر أنه أخرجه في غيره من كتبه، ولعله في \" تاريخ نيسابور\"،","vol":"6","page":172},{"text":"فقد رأيت الحافظ الذهبي قال في \" معجم شيوخه الكبير \" عقب أثر ابن الحنفية المذكور:\n\" رواه الحاكم في (تاريخ بلده) \".\nوعليه كان على المناوي أن لا يطلق العزو إليه، ذفعا للوهم المشار إليه. والله الموفق.\n<span data-type=\"title\" id=toc-2671>٢٦٥٩ </span>- (إنه لم يكن نبي قبلي إلا قد أعطي سبعة رفقاء نجباء وزراء، وإني أعطيت أربعة عشر: حمزة، وجعفر، وعلي، وحسن، وحسين، وأبو بكر، وعمر، والمقداد، وعبد الله بن مسعود، وأبو ذر، وحذيفة، وسليمان، وعمار، وبلال) .\nمنكر\nأخرجهالترمذي (٩/٣٩٠/٣٧٨٧) وحسنه، والطحاوي في \" مشكل الآثار \" (٤/١٧-١٨- هند)، وأحمد (١/١٤٨)، وفي \" فضائل الصحابة \" (١/٢٢٨/٢٢٧و٢/٧١٥/١٢٢٥)، وابن أبي عاصم في \" السنة \" (٢/٦١٧/١٤٢١)، والبزالر في \" مسنده \" (٣/٢٢٠-٢٢١- الكشف)، وأبو نعيم في \" الحلية \" (١/١٢٨)، وابن عدي في \" الكامل \" (٦/٦٦-٦٧)، وابن عساكر في \" التاريخ \" (٤/٥١٦- المصورة و١٠/٣٢١- ط) من طرق عن كثير بن نافع النواء قال: سمعت عبد الله بن مليل، قال: سمعت عليا ﵁ يقول: قال رسول الله ﷺ: فذكره. والسياق لأحمد.\nورواه سفيان بن عيينة، فقال: عن كثير النواء عن أبي إدريس - وفي رواية لم يقل: عن أبي إدريس - عن المسيب بن نجبة عن علي به.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/٢٦٤/٦٠٤٧ و٦٠٤٨)، وابن عساكر في رواية.","vol":"6","page":173},{"text":"قلت: وهذا من اضطراب (كثير النواء) فإنه ضعيف باتفاق الجمهور، بل قال السعدي:\n\" متروك \" كما في \" الكامل \" وإلى ذلك أشار أبو حاتم بقوله فيه:\n\" ضعيف الحديث \"، بابة (سعد بن طريف) \".\nوكذا قال في سعد هذا وزاد:\n\" متروك الحديث \".\nوقال الذهبي في \" المغني \":\n\" شيعي جلد، ضعفوه \".\nوذكر له في \" الميزان \" تبعا لابن عدي حدثين مما أنكر عليه هذا أحدهما والآخر سيأتي تخريجه تحت الحديث (٦٢٦٧) .\nومن الطريق المشارأليها ما رواه إسماعيل بن زكريا عن كثير النواء به، مختصرا دون تسمية وزرائه ﷺ.\nأخرجه أحمد، وابنه عبد الله في \" زوائده \" (١/٨٨) .\nورواه سفيان الثوري عن سالم بن أبي حفصة قال: بلغني عن عبد الله بن مليل [هذا الحديث]، فغدوت إليه، فوجدته في جنازة، فحدثني رجل عن عبد الله بن مليل قال: سمعت عليا يقول: فذكره بنحوه موقوفا.\nأخرجه أحمد (١/١٤٢)، وفي \" الفضائل \" (١/٢٢٨/٢٧٥)، وابنه عبد الله فيه (٢٧٦)،والسياق له وهو رواية للطحاوي، والزيادة له.\nوسالم بن أبي حفصة صدوق في الحديث، وإن كان شيعيا غاليا كما في","vol":"6","page":174},{"text":"\" التقريب \"، ولكن شيخه الذي حدثه عن عبد الله بن مليل لم يسم، فهو مجهول، ويغلب على الظن أنه كثير النواء، فإن كان غيره، فعبد الله بن مليل مجهول أيضا لم يوثقه غير ابن حبان (٧/٥٥)، وجهالته إما حالية، أو عينية، على ما بينته في \" تيسير الانتفاع \".\n(تنبيه): وقع اسم والد (عبد الله بن مليل) في كل طرق حديث \" مشكل الآثار \": (منين) فوثقه المعلق عليه الشيخ (الحسن النعماني)، نقلا عن \" تقريب العسقلاني \" ولم ينتبه أنه تحرف على ناسخ \" المشكل \"، وعلى الصواب وقع في طبعة المؤسسة (٧/١٩٦-١٩٩) .\n<span data-type=\"title\" id=toc-2672>٢٦٦٠ </span>- (إن الله يبغض العفريت النفريت الذي لا يرزأ في ولده، ولا يصاب في ماله) .\nضعيف. أخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ٣٣/١) حدثنا يحيى بن إسحاق: أنبأ عبد الواحد بن زياد عن عاصم الأحوال عن ابي عثمان النهدي قال:\nدخل على النبي ﷺ أعرابي جسيم أو جسمان عظيم، فقال له النبي ﷺ:متى عهدك بالحمى؟ قال: لا أعرفها. قال: فالصداع؟ قال: لا أدري ماهو. قال: فأصبت بمالك؟ قال: لا. قال: فرزئت بولدك؟ قال: لا. فقال النبي ﷺ. . . فذكره.\nقلت: وهذا إسناد صحيح مرسل رجاله ثقات رجال الشيخين، غير يحيى بن إسحاق - وهو السيلحيني - فهو من شيوخ مسلم. وأبو عثمان النهدي اسمه عبد الرحمن بن مل، وهو من كبارالتابعين، فالحديث مرسل، وكذلك ذكره ابن قتيبة","vol":"6","page":175},{"text":"في \" غريب الحديث \" كما رواه عنه القضاعي في \" مسند الشهاب \" (ق ٩٠/٢)، وقد روي موصولا، فقال الرامهرمزي في \" الأمثال\" (ص ١٦٠- حيدر أباد): حدثنا عبدان بن عبد الرحمن الشافعي: حدثنا هلال بن يحيى بن مسلم: حدثنا عبد الواحد بن زياد بسنده المتقدم عن النهدي عن أبي سعيد الخدري:\nأن رسول الله ﷺ بايع الناس وفيهم رجل دحسمان فقال النبي ﷺ. . . فذكره نحوه.\nلكن عبدان هذا وشيخه هلال بن يحيى لم أجد لهما ترجمة، فيبقى الحديث على الإرسال، فهو ضعيف. والله أعلم.\n<span data-type=\"title\" id=toc-2673>٢٦٦١ </span>- (دخلت على النبي ﷺ، وهو يمسي على أربع، وعلى ظهره الحسن والحسين، وهو يقول:\nنعم الجمل جملكما، ونعم العدلان أنتما) .\nمنكر جدا بهذا السياق\nأخرجه العقيلي في \" الضعفاء \" (٤/٢٤٧)، والرامهرمزي في \" الأمثال \" (٢٠١/٩٨)، وابن عدي في \" الكامل \" (٥/٢٥٩)، والطبراني في \" المعجم الكبير \" (٣/٤٦/٢٦٢١)، وابن حبان في \" الضعفاء \" (٣/١٩)، وابن الجوزي في \" العلل \" (١/٢٥٤-٢٥٥ ٩، وكذا الدولابي في \" الكني \" (٢/٦)،وابن عساكر في \" تاريخ دمشق \" (٤/٥١١-٥١٢) من طريق مسروح أبي شهاب هن سفيان الثوري عن أبي الزبير عن جابر قال: فذكره. وقال العقيلي:\n\" مسروح لا يتابع على حديثه، ولا يعرف إلا به، وقد روي بأسناد أصلح من هذا، وبخلاف هذا اللفظ \".","vol":"6","page":176},{"text":"وقال ابن حبان:\n\" يروي عن الثوري ما لا يتابع عليه، لا يجوز الا حتجاج بخبره، لمخالفته الأثبات في كل ما يرويه \".\nوقال الدولابي:\n\" قال أبو عبد الرحمن النسائى: هذا الحديث منكر، يشبه أن يكون باطلا \".\nوقال ابن أبي حاتم (٤/١/٤٢٤):\n\" سألت ابي عنه، وعرضت عليه بعض حديثه؟ فقال: \" لا أعرفه \" وقال: يحتاج أن يتوب إلى الله ﷿ من حديث باطل رواه عن الثوري \".\n\" إي والله، هذا هو الحق: أن كل من روى حديثا يعلم أنه غير صحيح فعليه التوبه أو يهتكه \".\nوأفاد الحافظ العسقلاني في \" اللسان \" أن أبا حاتم يعني هذا الحديث. ونقل عن ابن عدي أنه قال في (مسرح) هذا:\n\" مجهول \".\nوعليه يدل كلام العقيلي وأبي حاتم، فقول الذهبي في \" السير \" (٣/٢٥٦) عقب الحديث:\n\" مسروح لين \"، ونحوه قول الهيثمي (٩/١٨٢): \" ضعيف \"!\nفهو غير منسجم مع كلامهما. فتأمل.\nوقول العقيلي المتقدم: \" وقد روي بإسناد أصلح. . . \" يشير إلى حديث عمر أو غيره بلفظ آخر نحوه بلفظ:","vol":"6","page":177},{"text":"\" على عاتقي النبي صلى الله علبه وسلم \". ليس فيه التشبيه المنكر. وقد خرجته في \" الصحيحة \" (٣٣٢٠) محسنا إياه لطرفه.\n(تنبيهات):\nأحدهما: لفظ الحديث في كل المصادر المتقدمة: \" الجمل جملكما \" بالجيم في اللفظين، إلا في \" كامل \" ابن عدي، فهما فيه بالحاء المهملة! وكذلك وقع في تاريخ ابن كثير \" البداية \" (٨/٣٦- السعادة)، فإن طابعها لم يتشبع بما تشبع به طابع \" الكامل \" بقوله مزينا الوجه الأول به: \" تحقيق الدكتور فلان، ودققها على المخطوطات فلان خريج جامعة أم القرى \"! هذا في الطبعة الثالثة التي إليها العزو، واما الطبعة الأولى منه فكانت العبارة فيه هكذا: \" تحقيق وضبط ومراجعة لجنة من المختصين بإشراف الناشر \"! بدعة ابتداعها بعض الناشرين ترويجا للبضاعة وزرها أول من ابتدعها.\nوالآخر: أن الحديث وقع في \" التاريخ \" معزوا للترمذي عن أبي الزبير عن جابر. وهو خطأ فاحش لعله من الطابع أو الناسخ. وأفحش منه قوله عقبه: \" على شرط مسلم، ولم يخرجوه \"! فقد عرفت أنه تفرد به مسروح، وأنه مع جهالته ليس من رجال مسلم. نعم عند الترمذي حديث ابن عباس بلفظ:\n\" ونعم الراكب هو \".\nوسأذكره إن شاء الله في الموضع المشار إليه من \" الصحيحة \"، وقد عزاه في \" التاريخ \" لأبي يعلى، وسبقه إلى ذلك ابن عساكر، ولم أره في \" المسند \" المطبوع لأبي يعلى، ولا عزاه إليه الهيثمي وغيره، وإنما عند أبي يعلى في \" المسند الكبير \" حديث عمر المشار إليه آنفا. ولله ﷾ أعلم.","vol":"6","page":178},{"text":"<span data-type=\"title\" id=toc-2674>٢٦٦٢ </span>- (بعثني رسول الله ﷺ في ليلة باردة، أو في غداة باردة فذهبت ثم جئت ورسول الله ﷺ معه بعض نسائه في لحاف، فطرح علي طرف ثوبه [فصرنا ثلاثة]) .\nموضوع\nأخرجه الحاكم (٣/٣٦٤)، والبزار (٣/٢١٢/٢٥٩٥)، وابن أبي عاصم في \" السنة \" (٢/٦١١/١٣٩٤)، وابن عساكر في \" التاريخ \" (٦/٣٧٤) من طرق عن إسحاق بن إدريس: حدثنا أبو معاوية الضرير: حدثنا هشام بن عروة عن أبيه عن عبد الله بن الزبير عن أبيه قال: فذكره. والسياق للبزار، وقال:\n\" لا نعلم له إسنادا غير هذا، ولا تابع إسحاق عليه أحد \".\nقلت: وهوالأسواري، قال البخاري:\n\" تركه الناس \".\nوتبنى هذا الذهبي في \" المغني \". وفي \" الميزان \":\n\" وقال يحيى بن معين: كذاب يضع الحديث \".\nومع هذا قال الحاكم عقب الحديث:\n\" صحيح الإسناد \"! والظاهر أنه خفي عليه حال الأسواري هذا، لكن الغريب أن الذهبي أقره ولم يتعقبه بشيء! والأعجب من ذلك أن الزيادة في آخر المتن هي عند الحاكم من طريق محمد بن سنان القزاز، قال الذهبي في \" المغني \":\n\" رماه بالكذب أبو داود وابن خراش \".\nوالحديث قال الهيثمي في \" المجمع \" (٩/١٥٢):","vol":"6","page":179},{"text":"\" رواه البزار، وفيه إسحاق بن إدريس، وهو متروك \".\nوأما ما نقله الدكتور محفوظ الرحمن في تعليقه على \" البحر الزخار\" (٣/١٨٤) عن الهيثمي أنه قال في نفس الموضع الذي أشرت إليه:\n\" رواه البزار، وإسناده حسن \"!\nفهو وهم محض، سببه أنه انتقل بصره حين النقل عنه إلى قول الهيثمي عقب الحديث الذي يلي هذا عنده مباشرة، وهو قوله:\n\" وعن ابن عمر: أن الزبير استأذن عمر في الجهاد؟ فقال: اجلس فقد جاهدت مع رسول الله ﷺ. رواه البزار، وإسناده حسن \".\nعلى أن هذا التحسين غير مسلم، لأن البزار أخرجه عقب حديث الترجمة برقم (٢٥٩٦) من طريق فضيل بن مرزوق عن عطية عن ابن عمر، وهذا إسناد معروف ضعفه، وهو إسناد حديث: \" اللهم بحق السائلين عليك. . . \" المتقدم تخريجه وبيان ضعفه في المجلد الأول برقم (٢٤)، والرد في مقدمته على الشيخ إسماعيل الأنصاري، الذي انتصر لشيخ الدعوة محمد بن عبد الوهاب ﵀ بالباطل، والاعتداء على المؤلف ببهته والافتراء عليه، وتكلف تكلفا ظاهرا في تقويه الحديث، فراجعها فإنها مهمة.\nنعم لحديث ابن عمر هذا طريق آخر يرويه قيس بن أبي حازم: أن الزبير استأذن عمر. . . فذكره.\nأخرجه البزار أيضا (٢٥٩٧)، وهو في \" مسند عمر \" من \" البحر الزخار \" (١/٤٦٦/٣٣٢) وقال:\n\" وهذا الإ سناد أحسن من إسناد حديث فضيل \".","vol":"6","page":180},{"text":"وقال الحافظ عقبه في \" مختصر الزوائد \" (٢/٣٢٤):\n\" قلت: وأصح، بل هو صحيح مطلقا \".\nوهو كما قال ﵀.\nورواه حبلة بن سحيم عن عبد الله بن عمر به، وأتم منه.\nأخرجه ابن عساكر (٦/٣٨٠)، وفيه رجل لم يسم.\nثم رأيت حديث الترجمة في \" العلل \" لابن أبي حاتم (٢/٣٧١) وقال عقبه:\n\" قال أبو زرعة: لا أعلم رواه غير إسحاق بن إدريس، وهو واه \".\n<span data-type=\"title\" id=toc-2675>٢٦٦٣ </span>- (أمرت بهدم الطبل والمزمار) .\nضعيف\nرواه الديلمي (١/٢/٢١٩) عن محمد بن عبد الله بن بزرة: حدثنا همام عن عاصم بن علي عن ابن ثوبان عن أبيه عن مكحول عن جبر بن مالك عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، جبر بن الك لم أعرفه. ومثله همام ومحمد بن عبد الله بن بزرة\nوروى ابن عدي في \" الكامل \" (١/٢) من طريق إبراهيم بن اليسع التميمي المكي عن هشام بن عروة عن أبيه عن عائشة مرفوعا بلفظ:\n\" أمرني ربي بنفي الطنبور والمزمار \". وقال:\n\" هذا الحديث لم يتابع إبراهيم عليه أحد، قال البخاري: منكر الحديث. وقال النسائي: ضعيف \".","vol":"6","page":181},{"text":"<span data-type=\"title\" id=toc-2676>٢٦٦٤ </span>- (إذا شهدت أمة من الأمم، وهم أربعون فصاعدا أجاز الله شهادتهم. أو قال: صدق شهادتهم) .\nمنكر\nأخرجه الطبراني في \" المعجم الكبير \" (١/٢٦/١) - وعنه الضياء المقدسي في \" المختارة \" (١/٤٥٤) -: حدثنا إبراهيم بن عمر الوكيعي: حدثنا إبراهيم بن الحجاج السامي: حدثنا سوادة بن أبي الأسود: أخبرنا صالح بن هلال عن أبي المليح بن أسامة الهذلي: حدثني أبي ﵁ عن نبي الله ﷺ: فذكره.\nقلت: وهذا إسناد رجاله ثقات معروفون من رجال \" التهذيب \" غير الوكيعي هذا فلم أعرفه؛ وغير صالح بن هلال، وقد أورده ابن أبي حاتم (٢/١/٤١٨-٤١٩) من رواية سوادة هذا وحده عنه، وقال:\n\" سئل أبي عنه فقال: (شيخ) \".\nقلت: كأنه يشير إلى جهالته، وقد خالفه في إسناده ومتنه من هو مثله، ألا وهو مبشر بن أبي المليح عن أبيه عن ابن عمر مرفوعا بلفظ:\n\" ما من رجل يصلي عليه مئة إلا غفر له \".\nأخرجه الطبراني عقب الذي قبله، ومن طريقه: أبو نعيم في \" الحلية \" (٨/٣٩١)، وقال الضياء بعد أن ساقه:\n\" ويحتمل أن يكون أبو المليح سمعه من أبيه ومن ابن عمر، والله أعلم \".\nقلت: هذا الاحتمال وجيه، لو كان الراوي لكل من الوجهين ثقة، وليس كذلك، فقد عرفت أن راوي الأول صالح بن هلال مجهول، ومثله مبشر بن أبي مليح، قال ابن أبي حاتم (٤/١/٣٤٢):\n\" روى عنه شعبة \". ولم يزد!","vol":"6","page":182},{"text":"ولم يقف على هذا الهيثمي فقال في \" المجمع \" (٣/٣٦):\n\" رواه الطبراني في \" الكبير \"، وفيه مبشر بن أبي المليح ولم أجد من ذكره \".\nوقد خالفهما أبو بكار الحكم بن فروخ قال:\n\" صلى بنا أبو المليح على جنازة فظننا أنه قد كبر، فأقبل علينا بوجهه فقال: أقيموا صفوفكم، ولتحسن شفاعتكم، قال أبو المليح: حدثني عبد الله - وهو ابن سليط - عن إحدى أمهات المؤمنين - وهي ميمونة زوج النبي ﷺ - قالت: أخبرني النبي صلىاللع عليه وسلم قال: ما من ميت يصلي عليه أمة من الناس إلا شفعوا فيه. فسألت أبا المليح عن \" الأمة \"؟ فقال \" أربعون \".\nأخرجه النسائي (١/٢٨٢)، وأحمد (٦/٣٣١و٣٣٤) .\nوالحكم بن فروخ ثقة، فروايته أصح، لكن عبد الله بن سليط ما روى عنه غير أبي المليح كما حققه الحافظ في \" التهذيب \"، وذكره ابن حبان في \" الثقات \".\nوله شاهد من حديث ابن عباس مرفوعا نحوه بلفظ:\n\" ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلا لا يشركون بالله شيئا، إلا شفعهم الله فيه \".\nرواه مسلم وغيره، وخرجته في \" الجنائز \" (ص ٩٩) فهو شاهد قوي للفظ الترجمة، لولا أنه في الصلاة على الميت، وهذا في الشهادة له، فهو بهذا اللفظ منكر.\nوللفظ مبشر بن أبي المليح في الصلاة على الميت شاهد أيضا من حديث عائشة وأنس وأبي هريرة، وهو مخرج هناك أيضا.","vol":"6","page":183},{"text":"(تنبيه): قال المناوي:\n\" قال الهيثمي: وفيه صالح بن هلال؛ مجهول على قاعدة أبي حاتم، أي دون غيره، ففي تجهيله خلف، فالأوجه تحسين الحديث \".\nقلت: لا وجه لتحسينه، ولا خلاف في تجهيله، فإنه لا يلزم من كونه مجهولا عند أبي حاتم؛ أن يكون مقبولا عند غيره. إذ إننا نعلم بالضرورة أن كثيرا ممن جهلهم أبو حاتم هم كذلك عند غيره، وليس هنا نقل على خلافه، فوجب التسليم له، لأنه إمام هذا الشأن.\n<span data-type=\"title\" id=toc-2677>٢٦٦٥ </span>- (إذا قعد أحدكم إلى أخيه فليسأله تفقها، ولا يسأله تعنتا) .\nضعيف جدا\nرواه الديلمي (١/١/١٣٥) عن المسيب بن شريك عن عبد الله بن يزيد عن مكحول عن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، المسيب بن شريك قال الذهبي في \" الضعفاء \":\n\" تركوه \".\nوعبد الله بن يزيد؛ الظاهر أنه النخعي الصهباني الكوفي، وهو ثقة.\nومكحول؛ ثقة أيضا، لكنه لم يسمع من علي.","vol":"6","page":184},{"text":"<span data-type=\"title\" id=toc-2678>٢٦٦٦ </span>- (إذا كان اثنان صليا معا، فإذا كانوا ثلاثة تقدمهم أحدهم) .\nضعيف\nأخرجه الدارقطني في \" سننه \" (١/٢٧٨ - طبع مصر)،","vol":"6","page":184},{"text":"والديلمي (١/١/١٤٠-١٤١) عن الحسن بن حبيب بن ندبة عن إسماعيل المكي عن الحسن عن سمرة مرفوعا.\nقلت: وهذا إسناد ضعيف فيه علتان:\nالأولى: عنعنة الحسن؛ وهو البصري فإنه كان يدلس.\nوالأخرى: إسماعيل المكي؛ وهو ابن مسلم ضعيف.\nلكن معنى الحديث صحيح مطابق للسنة العملية في قصة جابر وجبار حيث أقامهما ﷺ خلفه. كما في مسلم وغيره. وهو مخرج في \" الإرواء \" (٥٣٩) وغيره.\n<span data-type=\"title\" id=toc-2679>٢٦٦٧ </span>- (إذا كان مطر وابل، فصلوا في رحالكم) .\nمنكر بذكر (وابل)\nأخرجه الحاكم (١/٢٩٣)، وأحمد (٥/٦٢) عن ناصح بن العلاء: حدثني عمار بن أبي عمار قال:\n\" مررت بعبد الرحمن بن سمرة يوم الجمعة وهو على نهر يسيل الماء مع غلمانه ومواليه، فقلت له: يا أبا سعيد الجمعة؟ فقال: قال رسول الله ﷺ: فذكره. وقال الحاكم:\n\" ناصح بن العلاء بصري ثقة، إنما المطعون فيه ناصح أبو عبد الله المحلمي الكوفي فإنه روى عنه سماك بن حرب المناكير \".\nوتعقبه الذهبي بقوله:\n\" ضعفه النسائي وغيره، وقال البخاري: منكر الحديث، ووثقه ابن المديني وأبو داود، ما خرج له أحد \".","vol":"6","page":185},{"text":"وقال الحافظ:\n\" لين الحديث \".\n(فائد): الوابل: المطر الشديد الضخم القطر. كما في كتب اللغة. ولم أجد في أحاديث الرخصة بالصلاة في الرحال هذا الشرط، بل في بعضها: \" فأصابهم مطر لم تبتل أسفل نعالهم \". صحيح أبي داود (٩٦٩) . وانظر \" تمام المنة في التعليق على فقه السنة \" (ص ٣٣٠) .\n<span data-type=\"title\" id=toc-2680>٢٦٦٨ </span>- (إذا كان يوم الخميس بعث الله - ﷿ - ملائكة معهم صحف من فضة وأقلام من ذهب يكتبون يومالخميس وليلة الجمعة أكثر الناس صلاة على محمد ﷺ) .\nموضوع\nرواه تمام في \" الفوائد \" (١٩٤/١)، وابن عساكر (١٢/٢٤٨/٢) عن سليمان بن داود: حدثنا عمرو بن جرير البجلي: حدثنا محمد بن عمرو بن علقمة عن أبي سلمة عن أبي هريرة مرفوعا. .\nقلت: وهذا موضوع، آفته من عمرو بن جرير البجلي؛ فقد كذبه أبو حاتم، وقال الدارقطني:\n\" متروك الحديث \".\nويحتمل أن تكون الآفة من سليمان بن داود وهو الشاذكوني، فقد قال البخاري:\n\" فيه نظر \". وكذبه ابن معين. وقال أبو حاتم:\n\" متروك الحديث \".","vol":"6","page":186},{"text":"<span data-type=\"title\" id=toc-2681>٢٦٦٩ </span>- (إذا كان يوم القيامة أتي بالموت كالكبش الأملح، فيوقف بين الجنة والنار، فيذبح وهم ينظرون، فلو أن أحدا مات فرحا لمات أهل الجنة، ولو أن أحدا مات حزنا لمات أهل النار) .\nضعيف\nأخرجه الترمذي (رقم ٢٥٦١): حدثنا سفيان بن وكيع: حدثنا أبي عن فضيل بن مرزوق عن عطية عن أبي سعيد يرفعه قال: فذكره. وقال:\n\" هذا حديث حسن \" زاد في بعض النسخ: \" صحيح \".\nقلت: وهذا إسناد ضعيف، عطية - وهو ابن سعد العوفي - مدلس وضعيف، وسفيان بن وكيع ضعيف أيضا.\nثم رواه الترمذي (٣١٥٥) من طريق أخرى عن أبي سعيد به؛ وفيه النضر بن إسماعيل وليس بالقوي كما في \" التقريب \"، وقد خالفه الثقات كما في \" الصحيحين \" وغيرهما من حديث أبي صالح عن أبي سعيد مرفوعا به نحوه، دون قوله: \" فلو أن أحدا مات ... \" فهو منكر، ولقد أخطأ صديقنا الفاضل الأستاذ الدعاس في تعليقه على الترمذي حيث أطلق عزو الحديث إلى البخاري ومسلم، فأوهم أنه عندهما بتمامه، فاقتضى التنبيه.\nنعم قد وردت هذه الزيادة من حديث ابن عمر مرفوعا بلفظ:\n\" إذا صار أهل الجنة إلى الجنة ... \" الحديث، وفيه:\n\" فيزداد أهل الجنة فرحا إلى فرحهم، ويزداد أهل النار حزنا إلى حزنهم \".\nأخرجه أحمد (٢/١١٨ و١٢٠ - ١٢١)، والشيخان عنه.","vol":"6","page":187},{"text":"<span data-type=\"title\" id=toc-2682>٢٦٧٠ </span>- (العلماء أمناء الرسل على عباد الله ما لم يخالطوا السلطان، ويدخلوا في الدنيا، فإذا خالطوا ودخلوا في الدنيا فقد خانوا الرسل، فاعتزلوهم واحذروهم) .\nضعيف\nأخرجه العقيلي كما في \" جامع بيان العلم \" (١/١٨٥)، والرافعي في \" تاريخ قزوين \" (٢/٤٤٥)، والضياء المقدسي في \" المنتقى من مسموعاته بمرو \" (ق ٩٩/٢) من طريق إبراهيم بن رستم: حدثنا حفص الإبري عن إسماعيل بن سميع عن أنس مرفوعا به. وقال العقيلي:\n\" حفص هذا كوفي حديثه غير محفوظ \".\nقلت: لم أجد هذه الترجمة ولا لحديث في \" الضعفاء \" للعقيلي من نسخة الظاهرية، ويظهر أن فيها خرما، فقد ذكرها ابن حجر في \" اللسان \" لكلام العقيلي المذكور فيه؛ وتعقبه بقوله:\n\" قلت: هو عمر بن حفص، غلط في اسمه بعض الرواة، وسيأتي \".\nوذكر هناك أنه عمر بن حفص بن ذكوان العبدي. قال أحمد:\n\" تركنا حديثه، وحرقناه \". وقال علي:\n\" ليس بثقة \".\nوقال النسائي:\n\" متروك \".\nقلت: ويؤيد ما ذكره من الغلط أن ابن أبي حاتم أورد الحديث في \" العلل \" (٢/١٣٧) من طريق أخرى عن إبراهيم بن رستم قال: حدثنا أبو حفص الإبري","vol":"6","page":188},{"text":"به. وكذلك رواه الحاكم في \" تاريخه \" كما في \" اللآلي المصنوعة \" (١٣ - هند)، إلا أنه قال: \" العبدي \" مكان \" الإبري \".\nفهذا كله يؤيد أنه أبو حفص، وليس حفصا كما في الرواية الأولى. وقد عرفت مما نقلناه عن الأئمة فيه أنه شديد الضعف، فمن الغريب أن ابن أبي حاتم لم يعل الحديث به، فإنه قال عقبه:\n\" هذا حديث منكر، يشبه أن يكون في الإسناد رجل لم يسم، وأسقط ذلك الرجل \".\nفيبدو - والله أعلم - أن أبا حفص هذا ليس هو عند أبي حاتم العبدي المجروح، وإلا لأعل الحديث به، فقد ضعفه هو أيضا كما نقله عنه ابنه في \" الجرح والتعديل \" (٣/١٠٣)، ولعل السبب هو أنه وقع في روايته أنه \" الإبري \" - نسبة إلى بيع الإبر وعملها - وأبو حفص عمر بن حفص العبدي لم ينسب هذه النسبة، فمن هو هذا الإبري؟ لم أجد أحدا ترجمه بكنيته أبي حفص؛ وبهذه النسبة \" الإبري \"، وإنما ترجمه العقيلي باسم \" حفص الإبري \" وهو خطأ من بعض الرواة كما تقدم عن الحافظ، وإذا كان كذلك فهو أبو حفص العبدي الإبري، له نسبتان الأولى نسبة إلى الجد، والأخرى إلى الصنعة. ولا مانع من مثل هذا الجمع، فقد يتوفر في بعض الرواة أكثر من نسبة واحدة، بل ومن نسبتين، فهذا - مثلا - سمي المترجم عمر بن رياح العبدي أبو حفص البصري الضرير، لما ترجمه الحافظ في \" التهذيب \" قال في حاتمتها:\n\" فتحصلنا على أنه ينسب ألوانا: عبدي، وسعدي، وباهلي \"!\nقلت: وأنا لا أستبعد أن يكون هو المترجم نفسه لأنه في طبقته وقد روى عن","vol":"6","page":189},{"text":"ثابت وهو من شيوخه، ويكون نسبته إلى حفص، ورياح من قبيل نسبته إلى الأب؛ دون الجد، أو العكس. أعني أن أحدهما أبوه والآخر جده، والباهلي هذا متروك أيضا. والله أعلم.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (١) من طريق الحاكم وقال:\n\" تابعه محمد بن معاوية النيسابوري عن محمد بن يزيد عن إسماعيل، والعبدي متروك، وإبراهيم (يعني ابن رستم) لا يعرف، ومحمد بن معاوية كذاب \".\nورده السيوطي في \" اللآلي \" بأن إبراهيم بن رستم معروف، وثقه ابن معين وغيره.\nوهو كما قال على خلاف فيه. ثم ذكر أن له شواهد كثيرة؛ صحيحة وحسنة، فوق الأربعين حديثا، وأنه يحكم له على مقتضى صناعة الحديث بالحسن.\nوأقره ابن عراق في \" تنزيه الشريعة \" (١/٢٦٧ - ٢٦٨) .\nقلت: وأنا في شك كبير من صواب الحكم المذكور، لا سيما وهو يخالف مقدمة كلامه، لأنه إذا كان - حقا - له شواهد صحيحة، فلماذا يكون حسنا فقط، ولا يكون صحيحا؟! وانتقادي هذا إنما ينصب على ظاهر كلامه الدال على أنه أراد الحديث بتمامه، فإني لا أعرف له ولا شاهدا واحدا، ولا ذكره السيوطي نفسه في \" الجامع الكبير \" (١/٣٦٠/١) إلا من حديث أنس هذا. وأما إن كان يريد طرفه الأول \" العلماء أمناء الرسل \" فمن الممكن أن يكون ثابتا، وذلك يحتاج إلى بحث وتحقيق، فلنفعل:\n_________\n(١) وأقره الحافظ العراقي في \" تخريج الإحياء \": (١ / ٦٠) .","vol":"6","page":190},{"text":"لقد سبق في كلام ابن الجوزي أن محمد بن معاوية النيسابوري قد رواه عن محمد بن يزيد عن إسماعيل بن سميع، وأن ابن معاوية كذاب، وهو كما قال لكن يبدو أنه لم يتفرد به، فقد أخرجه ابن عساكر في \" تاريخ دمشق \" (٥/٤٨/١) من طريق أبي عمرو أحمد بن الحسن بن يحيى الروياني: أخبرنا أبو عمر محمد بن عيسى الواسطي: أخبرنا محمد بن معاوية النيسابوري به مقتصرا على الطرف الأول منه: \" العلماء أمناء الله على خلقه \".\nوروى الخطيب في \" التاريخ \" (٣/٢٧١) عن ابن حبان قال:\n\" وجدت في كتاب أبي بخط يده: ذكر لأبي زكريا (يعني يحيى بن معين): أن محمد بن معاوية النيسابوري حدث عن محمد بن يزيد عن إسماعيل بن سميع عن أنس: أن النبي ﷺ قال: الرسل أمناء الله؟ فقال أبو زكريا: هذا باطل وكذب، ما حدث محمد بن يزيد عن إسماعيل بن سميع بشيء ولا سمع منه، ولا سمع إسماعيل بن سميع (الأصل: ابن رافع) من أنس شيئا، ومحمد بن معاوية حدث بأحاديث كثيرة كذب، ليس لها أصول.... \".\nقلت: لكن لم يتفرد به ابن معاوية، فقد قال ابن الأعرابي في \" معجمه \" (٥٦/٢)، ومن طريقه القضاعي في \" مسند الشهاب \" (١/٢ - الكراس الثاني): أخبرنا محمد بن عيسى: أخبرنا محمد بن الصباح الجرجرائي: أخبرنا محمد بن يزيد عن إسماعيل بن سميع به بلفظ: \" العلماء أمناء الله على خلقه \".\nوهذه متابعة قوية؛ لأن الجرجرائي هذا؛ وثقه أبو زرعة وغيره، وقال الحافظ:\n\" صدوق \".\nوسائر الرجال ثقات أيضا، ومحمد بن عيسى هو الواسطي المعروف بابن أبي","vol":"6","page":191},{"text":"قماش؛ له ترجمة في \" تاريخ بغداد \" (٢/٤٠٠) .\nوأما محمد بن يزيد؛ فلم أعرفه، وقد جزم ابن معين فيما تقدم بأنه لم يسمع من إسماعيل بن سميع شيئا، وهذا يشعر بأنه معروف لديه، فلعله محمد بن يزيد بن سنان الرهاوي الجزري؛ وقد قال الحافظ:\n\" ليس بالقوي \".\nوكذلك جزم ابن معين بأن ابن سميع لم يسمع من أنس، فلعله من أجل ذلك كتب بعض المحدثين على هامش \" القضاعي \" وأظنه ابن المحب المقدسي:\n\" منكر \".\nوقد وجدت له شاهدا من حديث معاذ بن جبل مرفوعا بلفظ:\n\" العالم أمين الله في الأرض \".\nولكنه واه جدا، أخرجه أبو الفضل السهلكي في \" حديثه \" (١/٢)، وابن عبد البر في \" الجامع \" (١/٥٢) من طريق عيسى بن إبراهيم الهاشمي عن الحكم بن عبد الله: أخبرنا عبادة بن نسي (١) عن عبد الرحمن بن غنم عنه.\nقلت: وهذا إسناد هالك، عيسى هذا وشيخه الحكم بن عبد الله - وهو الأيلي - كلاهما هالك؛ كما قال الذهبي، والآخر شر من الأول. فقد قال فيه أبو حاتم وغيره:\n\" كذاب \". وقال أحمد:\n\" أحاديثه كلها موضوعة \".\nومن هذا التحقيق يتبين أن الحافظ العراقي لم يعطه حقه من النقد حين قال\n_________\n(١) الأصل: الحكم بن عبيد الله: نا عبادة بن قيس. والتصحيح من كتب الرجال.","vol":"6","page":192},{"text":"في \" تخريج الإحياء \" (١/٦):\n\" رواه ابن عبد البر من حديث معاذ بسند ضعيف \"!\nفإن من لا علم عنده بالرواة قد يتكىء على مثل هذا التضعيف اللين لحديث معاذ هذا فيعتبره شاهدا، وهو لا يصلح لذلك لشدة ضعفه، ولذلك فالحديث باق على ضعفه لعدم وقوفنا على شاهد معتبر له، ولا لطرفه الأول. والله أعلم.\n<span data-type=\"title\" id=toc-2683>٢٦٧١ </span>- (إذا كنتم في القصب، أو الثلج، أو الرداغ فحضرت الصلاة؛ فأومئوا إيماء) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/١٩٩/٤٧٣) من طريق إسماعيل بن عمرو البجلي، قال: حدثنا محمد بن فضاء، عن أبيه عن علقمة بن عبد الله المزني، عن أبيه مرفوعا، ومن هذا الوجه أخرجه في \" الأوسط \" (٨/٤٦/٧٩١٣) .\nقلت: وهذا إسناد ضعيف، (فضاء) والد (محمد) فيه جهالة كما في \" المغني \".\nوولده (محمد) ضعفه ابن معين.\nوإسماعيل بن عمرو البجلي ضعفه ابن عدي وجماعة، لكن ذكر الطبراني في \" الأوسط \" أنه تابعه معدي بن سليمان (الأصل: سنان، والتصحيح من \" تهذيب الكمال \" و\" ميزان الاعتدال \" وغيرهما) وهو متفق على ضعفه، وتقدم له حديث منكر برقم (٢٣٦٩) .\nوالحديث قال الهيثمي في \" مجمع الزوائد \" (٢/١١):","vol":"6","page":193},{"text":"\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه (محمد بن فضاء)، وهو ضعيف \"!\n(القصب): كل نبات كانت ساقه أنابيب وكعوبا، ومنه (قصب السكر) . \" المعجم الوسيط \".\n(الرداغ): (الردغة) بسكون الدال وفتحها: طين ووحل كثير، ويجمع على (ردغ) . كذا في \" النهاية \".\n<span data-type=\"title\" id=toc-2684>٢٦٧٢ </span>- (إذا كان يوم القيامة يجاء بالأعمال في صحف مختمة فيقول الله ﷿: اقبلوا هذا وردوا هذا، فتقول الملائكة: وعزتك ما كتبنا إلا ما عمل، فيقول: صدقتم إن عمله كان لغير وجهي، وإني لا أقبل اليوم إلا ما كان لوجهي) .\nضعيف جدا\nرواه السلفي في \" معجم السفر \" (٥٠/٢) عن عمر بن يحيى الأبلي: حدثنا الحارث بن غسان عن أبي عمران الجوني عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد ضعيف؛ الحارث بن غسان مجهول.\nوعمر بن يحيى الأبلي (١)؛ اتهمه ابن عدي بسرقة الحديث عن يحيى بن بسطام؛ وهو ضعيف جدا.\n_________\n(١) كذا في مسودتي بالباء الموحدة قبل اللام، وفي \" اللسان \": (الأيلي) بالمثناة التحتية","vol":"6","page":194},{"text":"<span data-type=\"title\" id=toc-2685>٢٦٧٣ </span>- (الجماعة بركة، والثريد بركة، والسحور بركة، والطعام المكيل بركة، تسحروا تزدادوا قوة، تسحروا تصيبوا السنة، تسحروا ولو بجرعة ماء، صلوات الله على المتسحرين) .","vol":"6","page":194},{"text":"ضعيف. رواه أحمد بن المهندس في \" حديث عافية وغيره \" (١٣٢/٢) عن عمرو بن بزيع الأزدي عن الحارث عن علي مرفوعا.\nقلت: وهذا سند ضعيف، الحارث - وهو الأعور بن عبد الله - ضعيف، والحارث بن الحجاج الأزدي مجهول، وكذا الراوي عنه ابن بزيع الأزدي؛ واسمه عمر كما في \" الميزان \" و\" اللسان \"، فلعل ما في رواية ابن المهندس \" عمرو \" خطأ من بعض النساخ. والله أعلم.\nوله شاهد من حديث أنس مرفوعا به دون قوله: \" والطعام المكيل بركة ... \" إلخ. ولكنه واه جدا.\nرواه ابن شاذان في \" المشيخة الصغيرة \" (رقم ٦٣) عن أبي سعيد الحسن بن علي بن زكريا العدوي: أخبرنا إبراهيم بن سليمان السلمي: أخبرنا سلم بن مسلم قال: سمعت أنسا يقول: فذكره مرفوعا.\nقلت: وهذا موضوع؛ آفته العدوي هذا؛ فإنه كذا وضاع، ولذلك فقد أساء السيوطي بإيراد هذا الحديث من رواية ابن شاذان هذه في \" الجامع الصغير \"؛ وإن كان معناه ثابتا من طرق أخرى كما سبق في الصحيحة (١٠٤٥) \" البركة في ثلاثة ... \".لكن قد جاء معناه من حديث أبي هريرة وغيره، وقد خرجته في الموضع المثار إليه آنفا.\n<span data-type=\"title\" id=toc-2686>٢٦٧٤ </span>- (التمسوا الجار قبل الدار، والرفيق قبل الطريق) .\nضعيف جدا\nرواه الطبراني (١/٢٢٠/٢)، والقضاعي (٦٠/١) عن","vol":"6","page":195},{"text":"عثمان بن عبد الرحمن الطرائفي: أخبرنا أبان بن المحبر عن سعيد بن رافع بن خديج عن أبيه عن جده مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ مسلسل بالعلل:\nالأولى: سعيد هذا - وهو ابن معروف بن راقع بن خديج - قال الأزدي:\n\" لا تقوم به حجة \".\nالثانية: أبان بن المحبر؛ قال الذهبي:\n\" متروك \".\nالثالثة: عثمان بن عبد الرحمن الطرائفي؛ قال الحافظ:\n\" صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعف بسبب ذلك، حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين \".\n<span data-type=\"title\" id=toc-2687>٢٦٧٥ </span>- (الجار قبل الدار، والرفيق قبل الطريق، والزاد قبل الرحيل) .\nضعيف\nرواه الخطيب في \" الجامع \" (٢٢/١ - من المنتقى منه) عن عبد الغفار بن عبيد الله بن السري الحصيني: أخبرنا أحمد بن نصر الباهلي: أخبرنا إبراهيم بن إسحاق الأحمري: أخبرنا عبد الله بن حماد الأنصاري عن محمد بن مسلم عن أبي جعفر محمد بن علي عن أبيه علي بن الحسين بن علي عن أبيه علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، من دون أبي جعفر - وهو الصادق - لم أعرفهم، غير الأحمري؛ فأورده الحافظ في \" اللسان \" وقال:","vol":"6","page":196},{"text":"\" ذكره الطوسي في \" رجال الشيعة \" وقال: كان ضعيفا في حديثه \".\nوعبد الغفار هذا ليس هو عبد الغفار بن عبيد الله بن عبد الأعلى بن عبد الله بن عامر بن كريز القرشي، فإنه متقدم الطبقة على هذا، وترجمه ابن أبي حاتم (٣/١/٥٤) وقال:\n\" روى عنه أبي ومحمد بن مسلم بن وارة \"، ولم يذكر فيه جرحا ولا تعديلا.\nوالحديث سكت على إسناده السخاوي في \" المقاصد \" (ص ٨٤) بعد أن عزاه لـ \" جامع الخطيب \"! وقال في الطريق المتقدمة:\n\" وابن المحبر متروك، وهو وسعيد لا تقوم بهما حجة. ولكن له شاهد، رواه العسكري فقط من حديث عبد الملك بن سعيد الخزاعي عن جعفر بن محمد عن أبيه عن آبائه عن علي ... \".\nقلت: فذكر متنه بنحوه، وسكت عليه أيضا، وكأنه لظهور ضعفه؛ فإن عبد الملك بن سعيد هذا لا يعرف؛ فإنهم أغفلوه ولم يترجموه، ثم إنني لا أدري إذا كان السند إليه ثابتا أم لا؟\nثم ذكر من رواية الخطيب أيضا من طريق عبد الله بن محمد اليمامي عن أبيه عن جده قال: قال خفاف بن ندبة: أتيت رسول الله ﷺ ... فذكر حديثا فيه مرفوعا: \" يا خفاف! ابتغ الرفيق قبل الطريق، فإن عرض لك أمر لم يضرك، وإن احتجت إليه نفعك \". وقال:\n\" وكلها ضعيفة \".\nقلت: واليمامي هذا مجهول؛ كما قال ابن أبي حاتم (٢/٢/١٥٨) عن أبيه، وتبعه الذهبي والعسقلاني. ثم قال السخاوي:","vol":"6","page":197},{"text":"\" ولكن بانضمامها تقوى \".\nوفيه عندي نظر، لأن الطريق الأولى واهية جدا فلا تقويها الشواهد؛ كما هو معلوم من \" المصطلح \"، وبقية الطرق مظلمة مجهولة، على أن الأخير منها قاصر ليس فيه: \" الجار قبل الدار \". والله أعلم.\n<span data-type=\"title\" id=toc-2688>٢٦٧٦ </span>- (ما انتعل أحد قط ولا تخفف ولا لبس ثوبا ليغدو في طلب علم يتعلمه إلا غفر الله ﷿ له حيث يخطو عتبة باب بيته) .\nموضوع.\nرواه ابن عدي في \" الكامل \" (١٢ / ١)، والطبراني في \" الأوسط \" (٦ / ٣٧ / ٥٧٢٢ - حرمين)، وتمام في \" الفوائد \" (٢٧٢ / ١ - ٢)، وابن عساكر (٢ / ٣٧٣ / ١) عن إسماعيل بن يحيى بن عبيد الله أبي علي التيمي: ثنا فطر بن خليفة عن أبي الطفيل عن علي مرفوعا.\nورواه عفيف الدين في \" فضل العلم \" (١٢٢ / ٢) عن المحاربي ثنا فطر به.\nوقال ابن عدي:\n\" وهذا باطل ليس يرويه عن فطر غير إسماعيل، وعامة ما يرويه بواطيل عن الثقات وعن الضعفاء \".\nوقد روي بإسناد آخر له بلفظ:","vol":"6","page":198},{"text":"<span data-type=\"title\" id=toc-2689>٢٦٧٧ </span>- (من انتعل يتعلم علما، غفر له قبل أن يخطوَ)\nموضوع. رواه ابن شاهين في \" الترغيب \" (ق ١٩١ / ١)، وأبو الفضل السهلكي في \" حديثه \" (٩٤ / ٢) عن إسماعيل بن يحيى: حدثنا سفيان عن مجاهد عن الشعبي عن الأسود عن عائشة مرفوعا.","vol":"6","page":198},{"text":"قلت: وهذا موضوع؛ إسماعيل بن يحيى وهو أبو يحيى التيمي كان يضع الحديث كما قال صالح جزرة، وكذبه الدراقطني وغيره، وعرفت قول ابن عدي فيه آنفًا.\n(تنبيه): الحديث في الجامع الصغير بلفظ، \" انتقل \" من الانتقال وعليه شرح المناوي، وهو تصحيف، والصواب ما في روايتنا: \" انتَعَلَ \" أي لبس نعله، بدليل قوله: \" قبل أن يخطو \"، وهذا بيَّن لا يخفى، ويؤيده الرواية السابقة: \" ما انتعل أحد قط. . . \"، وعلى الصواب وقع في الجامع الكبير (٢ / ٢٢٨ / ٢) وأعلَّه بإسماعيل هذا! فكيف استجاز إيراده في \" الجامع الصغير \"؟!\n<span data-type=\"title\" id=toc-2690>٢٦٧٨ </span>- (أكرموا العلماء، فإنهم ورثة الأنبياء، من أكرمهم فقد أكرم الله ورسوله \"\nموضوع.\nأخرجه ابن جبرون المعدل في \" الفوائد العوالي \" (١/١٥/٢)، والخطيب في \" تاريخ بغداد \" (٤/٤٣٧ - ٤٣٨)، والديلمي (١/١/٣٢) عن الضحاك بن حجوة الفريابي عن الثوري عن ابن المنكدر عن جابر مرفوعا.\nقلت: أشار الحافظ إلى إعلاله بالضحاك هذا، ولكنه لم يذكر من حاله شيئا. وقد قال الدارقطني:\n\" كان يضع الحديث \".\nوذكره الذهبي في \" الميزان \"، ثم قال:\n\" ومن مصائبه هذا الحديث \"!\nولذلك أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (رقم ١٨٢ - بترقيمي)، كما أورده في \" الجامع الصغير \" فما أشد تناقضه!","vol":"6","page":199},{"text":"وأورده فيه أيضا من رواية ابن عساكر عن ابن عباس! دون الشطر الثاني، وتساهل المناوي في \" التيسير \" فقال في حديث الترجمة:\n\" ضعيف لضعف الضحاك بن حجوة، لكن يعضده حديث ابن عباس \".\nوهذه غفلة شديدة منه تبعه عليها الشيخ الغماري في \" المداوي \" (٢/١٨٢ - ١٨٣)، وكأنهما لم يقفا على إسناده عند ابن عساكر، فقد أخرجه في ترجمة (عبد الملك بن محمد بن يونس أبي عقيل السمرقندي) (٣٧/١٠٣ - ١٠٤) بإسناده عن أحمد بن عيسى اللخمي، عن إبراهيم بن مالك: أخبرنا شعبة بن الحجاج عن الحكم بن عتيبة عن عكرمة عن ابن عباس مرفوعا.\nوهذا كالذي قبله موضوع. أحمد بن عيسى اللخمي هو التنيسي المصري كما في \" تهذيب التهذيب \"، أورده ابن حبان في \" الضعفاء \" (١/١٤٦) وقال:\n\" يروي عن المجاهيل الأشياء المناكير، وعن المشاهير الأشياء المقلوبة، لا يجوز عندي الاحتجاج بما انفرد به من الأخبار \".\nثم ذكر له حديثين آخرين وقال:\n\" جميعا موضوعان \".\nوذكر له ابن عدي (١/١٩٤) أحاديث بواطيل.\nوشيخه إبراهيم بن مالك هو الأنصاري، ذكر له ابن عدي (١/٢٥٢ - ٢٥٣) . وساق له أحاديث وقال:\n\" وهذه الأحاديث مع أحاديث سواها لإبراهيم بن مالك موضوعة، كلها مناكير \"، وقد حقق الذهبي والعسقلاني أنه (إبراهيم بن البراء بن النضر بن أنس بن مالك الأنصاري)، عن شعبة والحمادين، قال ابن عدي:\n\" ضعيف جدا، حدث بالبواطيل \". فراجع \" اللسان \".","vol":"6","page":200},{"text":"لكن جملة \" العلماء ورثة الأنبياء \" ثبتت عند ابن حبان وغيره، وبعض أسانيده مقبولة؛ كما في \" التعليق الرغيب \" (١/٥٣/٢) .\n<span data-type=\"title\" id=toc-2691>٢٦٧٩ </span>- (أكرموا حملة القرآن، فمن أكرمهم فقد أكرمني) .\nمنكر\nرواه الديلمي (١/١/٣٤) من طريق الدارقطني عن خلف الضرير: حدثنا وكيع عن الأعمش عن زائدة عن عاصم عن زر عن عبد الله بن عمرو مرفوعا.\nأشار الحافظ إلى إعلاله بخلف هذا، ولكنه لم يذكر من حاله شيئا، وقد قال الذهبي:\n\" فيه جهالة؛ قال ابن الجوزي: روى حديثا منكرا \".\nوأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٣٩ - رقم ١٨٤ - بترقيمي) وأعله بما ذكرنا.","vol":"6","page":201},{"text":"<span data-type=\"title\" id=toc-2692>٢٦٨٠ </span>- (أكرموا بيوتكم ببعض صلاتكم) .\nضعيف\nأخرجه ابن خزيمة (١/١٣٠/٢)، والحاكم (١/٣١٣)، والديلمي (١/١/٣٣) عن الطبراني والضياء في \" المختارة \" (٦/٣٠٩ - ٣١٠) عن عبد الله بن فروخ عن ابن جريج عن عطاء عن أنس بن مالك، قال: قال رسول الله ﷺ: فذكره.\nوقال الحافظ: \" أخرجه الحاكم من هذا الوجه وصححه \"!\nقلت: عبارة الحاكم:\n\" لفظه عجب، وعبد الله بن فروخ صدوق \"!","vol":"6","page":201},{"text":"وتعقبه الذهبي بقوله:\n\" قال ابن عدي: أحاديثه غير المحفوظة \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يغلط \".\n<span data-type=\"title\" id=toc-2693>٢٦٨١ </span>- (إن لله ﷿ في الخلق ثلاث مئة قلوبهم على قلب آدم ﵇، ولله تعالى في الخلق أربعون قلوبهم على قلب موسى ﵇، ولله تعالى في الخلق أربعون قلوبهم على قلب موسى ﵇، ولله تعالى في الخلق سبعة قلوبهم على قلب إبراهيم ﵇، ولله تعالى خمسة قلوبهم على قلب جبريل ﵇، ولله تعالى في الخلق ثلاثة قلوبهم على قلب ميكائيل ﵇، ولله تعالى في الخلق واحد قلبه على قلب إسرافيل ﵇، فإذا مات الواحد أبدل الله مكانه من الخمسة، وإذا مات من الخمسة أبدل الله تعالى مكانه من السبعة، وإذا مات من السبعة أبدل الله تعالى مكانه من الأربعين، وإذا مات من الأربعين أبدل الله تعالى مكانه من الثلاث مئة، وإذا مات من الثلاث مئة أبدل الله تعالى مكانه من العامة، فبهم يحيي ويميت، ويمطر وينبت ويدفع البلاء) .\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (١/٨ - ٩)، وابن عساكر في \" التاريخ \" (١/٧٠/٢)، والذهبي في \" الميزان \" من طريق عبد الرحيم بن","vol":"6","page":202},{"text":"يحيى الأدمي: حدثنا عثمان بن عمارة: حدثنا المعافى بن عمران عن سفيان الثوري عن منصور عن إبراهيم عن الأسود عن عبد الله قال: قال رسول الله ﷺ: فذكره.\nقيل لعبد الله بن مسعود: كيف بهم يحيي ويميت؟ قال: لأنهم يسألون الله ﷿ إكثار الأمم فيكثرون، ويدعون على الجبابرة فيقصمون، ويستسقون فيسقون، ويسألون فتنبت لهم الأرض، ويدعون فيدفع بهم أنواع البلاء.\nوقال الذهبي في ترجمة عثمان بن عمارة هذا:\n\" وهو كذب \". ثم قال:\n\" فقاتل الله من وضع هذا الإفك \".\nوقال في ترجمة عبد الرحيم:\n\" أتهمه به أو بعثمان \". وأقره الحافظ في الترجمتين من \" اللسان \".\n<span data-type=\"title\" id=toc-2694>٢٦٨٢ </span>- (التضلع من ماء زمزم براءة من النفاق) .\nموضوع\nأخرجه الأزرقي في \" أخبار مكة \" (٢٩١) من طريق الواقدي عن عبد الحميد بن عمران عن خالد بن كيسان عن ابن عباس أنه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد موضوع؛ آفته الواقدي فإنه كذاب.\nوعبد الحميد بن عمران هو أبو الجويرية الكوفي نزيل المدينة؛ ترجمه ابن أبي حاتم (٣/١/١٦) ولم يذكر فيه جرحا ولا تعديلا.\nوخالد بن كيسان؛ قال الحافظ:","vol":"6","page":203},{"text":"\" حجازي مقبول \".\nوالحديث روي عن ابن عباس من طريق أخرى ضعيفة أيضا بلفظ:\n\" آية ما بيننا وبين المنافقين أنهم لا يتضلعون من زمزم \".\nوهو مخرج في \" إرواء الغليل \" (١١٢٥) .\n<span data-type=\"title\" id=toc-2695>٢٦٨٣ </span>- (نعم البئر بئر غرس؛ هي من عيون الجنة، وماؤها أطيب المياه) .\nموضوع\nأخرجه ابن سعد في \" الطبقات \" (١/٥٠٤): أخبرنا محمد بن عمر: أخبرنا عاصم بن عبد الله الحكمي عن عمر بن الحكم قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع؛ آفته الواقدي فإنه كذاب؛ كما تقدم مرارا.\nوعاصم بن عبد الله الحكمي لم أعرفه؛ ويحتمل أنه جعفر بن عبد الله بن الحكم، فإنه ابن أخي عمر بن الحكم الذي هو شيخه في هذا الإسناد. وعليه فقوله: \" عاصم \" محرف من \" جعفر \". والله أعلم.\nوجعفر هذا ثقة، وكذلك عمه عمر، وهو تابعي؛ فالحديث مرسل.\nوللواقدي إسناد آخر؛ فقال: حدثني أبو بكر بن عبد الله بن أبي سبرة عن حسين بن عبد الله بن عبيد الله بن عباس عن عكرمة عن ابن عباس مرفوعا بلفظ:\n\" بئر غرس من عيون الجنة \".\nقلت: وهذا أشد ضعفا من الأول، فإن شيخ الواقدي أبا بكر بن أبي سبرة قال الحافظ:","vol":"6","page":204},{"text":"\" رموه بالوضع \".\n<span data-type=\"title\" id=toc-2696>٢٦٨٤ </span>- (الحجر الأسود نزل به ملك من السماء) .\nموضوع\nأخرجه الأزرقي في \" أخبار مكة \" (ص ٢٣٢) من طريق إبراهيم بن محمد بن أبي يحيى عن أبي الزبير عن سعيد بن جبير عن ابن عباس عن أبي بن كعب عن النبي ﷺ به.\nقلت: وهذا موضوع؛ آفته إبراهيم هذا، فإنه متهم بالكذب.","vol":"6","page":205},{"text":"<span data-type=\"title\" id=toc-2697>٢٦٨٥ </span>- (الحجر في الأرض يمين الله ﷿، فمن مسح يده على الحجر فقد بايع الله ﷿ ألا يعصيه) .\nموضوع\nرواه أبو محمد القاري في حديثه (٢/٢٠٢/٢) عن أبي سالم الرواس العلاء بن مسلمة: حدثنا أبو حفص العبدي عن أبان عن أنس مرفوعا. ثم قال:\n\" حديث غريب تفرد بروايته عن أبان أبو حفص عمر بن حفص العبدي، ولا نحفظه إلا من حديث أبي سالم الرواس \".\nقلت: قال فيه ابن حبان:\n\" يروي الموضوعات عن الثقات \". وقال ابن طاهر:\n\" كان يضع الحديث \".\nقلت: ومع ذلك فقد سود السيوطي بحديثه هذا كتابه \" الجامع الصغير \"، أورده من رواية الديلمي في \" مسند الفردوس \"، وتعقبه المناوي بأن فيه الرواس هذا قال الذهبي: متهم بالوضع.","vol":"6","page":205},{"text":"قلت: وفاته أن فيه عمر بن حفص العبدي؛ قال علي:\n\" ليس بثقة \". وقال النسائي:\n\" متروك \".\nوقد روي موقوفا؛ فقال الأزرقي في \" أخبار مكة \" (ص ٢٢٩): حدثني مهدي بن أبي المهدي: حدثنا الحكم بن أبان قال: حدثني أبي عن عكرمة قال:\n\" إن الحجر الأسود يمين الله في الأرض، فمن لم يدرك بيعة رسول الله ﷺ فمسح الركن فقد بايع الله ورسوله \".\nقلت: إسناده مقطوع ضعيف، الحكم بن أبان صدوق له أوهام. لكني لم أر من ذكر له رواية عن أبيه، ولا رأيت أحدا ترجم لوالده، وأغلب الظن أنه سقط من السند اسم الراوي عن الحكم بن أبان؛ وهو إبراهيم بن الحكم بن أبان، وعليه فالضمير في قوله: \" عن أبيه \" إنما يعود إلى أبي إبراهيم وهو الحكم بن أبان نفسه. ويؤيده أن الحكم مشهور بالرواية عن عكرمة. والله أعلم.\nوإبراهيم بن الحكم؛ ضعيف كما في \" التقريب \".\nومهدي بن أبي المهدي؛ قال ابن أبي حاتم (٤/١/٣٣٥):\n\" شيخ ليس بمنكر الحديث \".\n<span data-type=\"title\" id=toc-2698>٢٦٨٦ </span>- (أنزل الله من الجنة إلى الأرض خمسة أنهار: سيحون وهو نهر الهند، وجيحون وهو نهر بلخ، ودجلة والفرات وهما نهرا العراق، والنيل وهو نهر مصر، أنزلها الله من عين واحدة من عيون الجنة، من أسفل درجة من درجاتها، على جناحي جبريل، فاستودعها","vol":"6","page":206},{"text":"الجبال، وأجراها الأرض، وجعل فيها منافع للناس في أصناف معايشهم، فذلك قوله تعالى (وأنزلنا من السماء ماء بقدر فأسكناه في الأرض)، فإذا كان عند خروج يأجوج ومأجوج أرسل الله تعالى جبريل فرفع من الأرض القرآن، والعلم كله، والحجر من ركن البيت، ومقام إبراهيم، وتابوت موسى بما فيه، وهذه الأنهار الخمسة، فيرفع كل ذلك إلى السماء فذلك قوله تعالى: (وإنا على ذهاب به لقادرون)، فإذا رفعت هذه الأشياء من الأرض فقد أهلها خير الدين وخير الدنيا) .\nموضوع. رواه ابن عدي في \" الكامل \" (٣٨٠/١)، والخطيب في \" تاريخه \" (١/٥٧ - ٥٨) عن مسلمة بن علي عن مقاتل بن حيان عن عكرمة عن ابن عباس مرفوعا، وقال ابن عدي:\n\" رواه مسلمة عن مقاتل، وهو غير محفوظ، بل هو منكر المتن \".\nقلت: ومسلمة بن علي - وهو الخشني - متهم بالكذب كما تقدم مرارا، فالحديث موضوع، ولوائح الوضع ظاهرة عليه.\n<span data-type=\"title\" id=toc-2699>٢٦٨٧ </span>- (استفرهوا ضحاياكم، فإنها مطاياكم على الصراط) .\nضعيف جدا\nرواه الديلمي (١/١/٤٩)، والرافعي في \" تاريخ قزوين \" (٣/٢١٩) عن يحيى بن عبيد الله عن أبيه عن أبي هريرة مرفوعا.\nقال الحافظ في \" مختصره \":\n\" قلت: يحيى ضعيف \".","vol":"6","page":207},{"text":"قلت: بل هو متروك؛ كما قال الحافظ نفسه في \" التقريب \" قال:\n\" وأفحش الحاكم فرماه بالوضع \".\n<span data-type=\"title\" id=toc-2700>٢٦٨٨ </span>- (إذا كان يوم القيامة نادى مناد من وراء الحجاب: يا أهل الجمع! غضوا أبصاركم عن فاطمة بنت محمد ﷺ حتى تمر) .\nموضوع\nروي من حديث علي، وأبي هريرة، وأبي أيوب الأنصاري، وعائشة.\n١- أما حديث علي؛ فيرويه العباس بن الوليد بن بكار الضبي وعبد الحميد بن بحر الزهراني عن خالد بن عبد الله الواسطي عن بيان عن الشعبي عن أبي جحيفة عنه مرفوعا.\nأخرجه الطبراني في \" المعجم الكبير \" (١/١٢/١)، وابن الأعرابي في \" معجمه \" (٥٤/١ و٩٨/٢)، وتمام في \" الفوائد \" (٧١/١ - ٢)، وأبو الحسين البوشنجي في \" المنظوم والمنثور \" (١٨١/٢)، والدينوري في \" المجالسة \" (٢٧/٥/٢)، والقطيعي في \" الجزء المعروف بالألف دينار \" (٢٧/١)، وابن منده في \" معرفة الصحابة \" (٢/٢٩٣/٢)، والحاكم (٣/١٥٣ و١٦١) وقال:\n\" صحيح على شرط الشيخين \"! ورده الذهبي بقوله:\n\" قلت: لا والله، بل موضوع، والعباس قال الدارقطني: كذاب. وعبد الحميد قال ابن حبان: كان يسرق الحديث \".\nوزاد في \" الميزان \":","vol":"6","page":208},{"text":"\" وكذا قال ابن عدي \".\n٢- وأما حديث أبي هريرة؛ فيرويه عمرو بن زياد الثوباني: أخبرنا عبد الملك بن سليمان عن عطاء عنه مرفوعا به.\nأخرجه أبو بكر الشافعي في \" الفوائد \" (٦/٦٩/١) .\nقلت: والثوباني هذا - وهو الباهلي - كذاب.\n٣- وأما حديث أبي أيوب؛ فيرويه محمد بن يونس: أخبرنا حسين بن الأشقر: أخبرنا قيس بن الربيع عن سعد بن طريف عن الأصبغ بن نباتة عنه مرفوعا به وزاد:\n\" فتمر مع سبعين ألف جارية من الحور العين كمر البرق \".\nقلت: وهذا موضوع أيضا، مسلسل بالوضاعين؛ أو المتهمين بالوضع:\nالأول: الأصبغ بن نباتة؛ قال الحافظ:\n\" متروك، رمي بالرفض \".\nقلت: وكذبه أبو بكر بن عياش.\nالثاني: سعد بن طريف؛ قال الحافظ:\n\" متروك، رماه ابن حبان بالوضع \".\nالثالث: محمد بن يونس وهو الكديمي؛ قال الحافظ:\n\" ضعيف \".\nكذا قال! وهو أسوأ مما ذكر، فقد قال ابن عدي:\n\" قد اتهم الكديمي بالوضع \".","vol":"6","page":209},{"text":"ونحوه قال الدارقطني:\n\" يتهم بوضع الحديث، وما أحسن فيه القول إلا من لم يخبر حاله \".\nوقال ابن حبان:\n\" لعله قد وضع أكثر من ألف حديث \".\nثم إن حسين الأشقر قيس بن الربيع ضعيفان، لكن الآفة من غيرهما.\n٤- وأما حديث عائشة؛ فيرويه الحسين بن معاذ بن حرب أبو عبد الله الأخفش الحجبي، واضطرب عليه في إسناده، فقال أحمد بن سلمان النجاد: حدثنا حسين بن معاذ بن أخي عبد الله بن عبد الوهاب الحجبي: حدثنا شاذ بن فياض عن حماد بن سلمة عن هشام بن عروة عن أبيه عن عائشة قالت: قال رسول الله ﷺ: فذكره. وقال عبد الله بن إسحاق بن إبراهيم البغوي الخراساني: حدثنا أبو عبد الله الأخفش المستملي: حدثنا الربيع بن يحيى الأشناني قال: حدثني جار لحماد بن سلمة قال: حدثنا حماد بن سلمة ... فذكره.\nأخرجه الخطيب في ترجمة الأخفش هذا من \" التاريخ \" (٨/١٤١ - ١٤٢)، ولم يذكر فيه جرحا ولا تعديلا، وطعن فيه الذهبي فقال عقب الحديث:\n\" فالحسين قد اضطرب في إسناده، فإن اللذين روياه عنه ثقتان، ومع اضطرابه أتى بمثل هذا الخبر المنكر \".\nوأقره الحافظ في \" اللسان \".\nوذكر ابن عراق في \" تنزيه الشريعة \" (١/٤١٨) عن الذهبي أنه قال في \" تلخيص الواهيات \" عن الحسين هذا:\n\" ليس بثقة \". وقال في حديثه المذكور:","vol":"6","page":210},{"text":"\" إنه باطل \".\nثم قال ابن عراق:\n\" وتابعه على الرواية الثانية أبو عبد الله الأخفش المستملي. أخرجه الخطيب \".\nقلت: وهذا من أوهامه ﵀؛ فإن أبا عبد الله هذا هو الحسين بن معاذ نفسه كما رأيت.\nثم ذكر أنه أخرجه أبو الفتح الأزدي في \" الضعفاء \"، من حديث أبي هريرة أيضا. وفيه عمير بن عمران ومحمد بن عبيد الله العرزمي. ومن حديث أبي سعيد أخرجه الأزدي أيضا من طريق داود بن إبراهيم العقيلي، ثم قال:\n\" حديث أبي هريرة من الطريقين لا يصلح للاستشهاد، وكذا ما بعده \".\nقلت: أما الطريق الأولى فقد عرفت علتها. وأما الأخرى؛ فلأن عمير بن عمران قال ابن عدي فيه:\n\" حدث بالبواطيل \". والعرزمي متروك.\nوأما داود بن إبراهيم العقيلي؛ فكذبه الأزدي، ونص عبارته كما في \" اللسان \":\n\" مجهول كذاب، لا يحتج به \". ثم ساق الحديث عن أبي سعيد. ثم قال الأزدي:\n\" هذا منكر لا يحتمله هذا الإسناد \".\nوبالجملة؛ فالحديث موضوع من جميع طرقه، فما أبعد عن الصواب من أورده في \" الموضوعات \" كابن الجوزي خلافا للسيوطي فإنه قد تعقبه! قال المناوي:","vol":"6","page":211},{"text":"\" فلم يأت بشيء سوى أن له شاهدا \".\nقلت: يعني حديث أبي هريرة وغيره.\nثم أقول: لقد وقفت للشيخ أحمد الغماري على كلام عجيب في هذا الحديث يدل على انحرافه عن أهل الحديث والسنة، وميله إلى التشيع ومحاباته لأهل البيت ولو بتقوية الأحاديث الموضوعة، فقد ذكر في \" المداوي \" (١/٤٥١ - ٥٤٢) أسماء الصحابة الذين روي الحديث عنهم دون أن يسوق أسانيدهم - على خلاف عادته من تسويد صفحات بها - ودون أن يبين من فيها من الكذابين والسراقين، اللهم إلا حديث علي ﵁، فقد ساق إسناده، ولكنه خنس عنه، ولم يبين علته، مع أن فيه (العباس بن بكار الضبي)، وهو كذاب كما تقدم عن الإمام الدارقطني.\nوإن من انحرافه واتباعه لهواه أنه أجمل الكلام فيها وألانه، ورمى رواة الحديث وأئمتهم الذين أعرضوا عن رواية هذه الموضوعات في كتبهم بالنصب ومعاداة أهل البيت - حاشاهم -، فقال:\n\" والطرق التي ذكرها المصنف (يعني السيوطي في \" الجامع \") وإن كانت كلها ضعيفة (!) إلا أن زهد النواصب (!) ونفور غيرهم من التهمة بالرفض إذا رووا فضائل أهل البيت، كما كان معروفا في عصر الرواية، هو الذي جعل الضعفاء ينفردون بمثل هذا، والأمر لله \"!\nفأقول والله المستعان:\nقوله: \" الضعفاء \" كلمة مضللة للقراء كما هو ظاهر من التخريج. وفاطمة ﵂ أرفع وأغنى أن تمدح بالكذب على أبيها ﷺ، وأهل السنة وأئمة الحديث ليسوا بـ (النواصب) كيف وهم الذين رووا بالأسانيد الصحيحة في","vol":"6","page":212},{"text":"فضلها أنها بضعة منه ﷺ يريبه ما يريبها، ويؤذيه ما يؤذيها، وأنها سيدة نساء العالمين، وأنها سيدة نساء أهل الجنة، إلا مريم ... إلى غير ذلك من الفضائل.\n<span data-type=\"title\" id=toc-2701>٢٦٨٩ </span>- (إذا قام أحدكم إلى الصلاة فليقبل عليها حتى يفرغ منها، وإياكم والالتفات في الصلاة، فإن أحدكم يناجي ربه ما دام في الصلاة) .\nموضوع\nأخرجه الطبراني في \" الأوسط \" (١/٤٤/٢- زوائده) عن محمد بن عمر الواقدي: حدثنا نافع بن ثابت بن عبد الله بن الزبير عن يزيد بن رومان عن عطاء بن يسار عن أبي هريرة عن النبي ﷺ قال: فذكره. وقال:\n\" لم يروه عن يزيد إلا نافع، تفرد به الواقدي \".\nقلت: وهو كذاب، كذبه أحمد والنسائي وغيرهما، واقتصار الهيثمي على قوله فيه (٢/٨٠):\n\" ضعيف \"، تقصير وتساهل وبين.","vol":"6","page":213},{"text":"<span data-type=\"title\" id=toc-2702>٢٦٩٠ </span>- (إذا كان يوم القيامة دعى الله ﷿ بعبد من عبيده فيقف بين يديه فيسأله عن جاهه كما يسأله عن ماله) .\nموضوع\nرواه الدينوري في \" المجالسة \" (ص ٤/ المصورة)، وتمام (١٧/٢)، والطبراني في \" الصغير \" (٦)، والخطيب (٨/٩٩)، وابن عساكر (١٤/٣٧٣/١) عن أحمد بن خليد بن يزيد بن عبد الله الكندي: حدثنا أبو يعقوب يوسف بن يونس الأفطس: حدثنا سليمآن بن بلال عن عبد الله بن دينار عن ابن عمر مرفوعا.","vol":"6","page":213},{"text":"وأورده ابن الجوزي في \" الموضوعات \" (٢/١٦٨) من رواية ابن حبان عن يوسف هذا، وقال: \" قال ابن حبان: يوسف يروي عن سليمان ما ليس من حديثه، لا يجوز الا حتجاج به إذا انفرد. قال: وهذا لا أصل له من كلام رسول الله ﷺ، وقال ابن عدي: كل ما روى يوسف عن الثقات منكر \".\nوتعقبه السيوطي (٢/٨٣) ثم ابن عراق (٢٦٥/٢) بما لا يجدي.\n<span data-type=\"title\" id=toc-2703>٢٦٩١ </span>- (إذا قام أحدكم في الصلاة فليسكن أطرافه، ولا يتميل تميل اليهود، فإن تسكين الأطراف من تمام الصلاة) .\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (٩/٣٠٤)، وابن عساكر في \" تاريخ دمشق \" (١٦/٥٦/١) من طريق معاوية بن يحيى الطرابلسي: حدثنا الحكم بن عبد الله عن القاسم بن محمد عن أسماء بنت أبي بكر عن أم رومان قالت:\nرآني أبو بكر أتميل في الصلاة، فزجرني زجرة كدت أنصرف من صلاتي، ثم قال: سمعت، رسول الله ﷺ يقول: فذكره.\nقلت: وهذا موضوع، آفته الحكم بن عبد الله - وهو الأيلي - وهو كذاب؛ كما قال أبو حاتم وغيره. وقال أحمد:\n\" أحاديثه كلها موضوعة \".\nومعاوية بن يحيى الطرابلسي؛ صدق له أوهام، وهو أقوى من معاوية بن يحيى الصدفي، وعكس الدارقطني كما في \" التقريب \". وتردد المناوي في أيهما هو راوي الحديث، فقال:","vol":"6","page":214},{"text":"\" ومعاوية هو إمام الصدفي أو الطرابلسي وكلاهما ضعيف \"\nوكأنه لم يقف على تصريح أبي نعيم - في إحدى روايتيه - بأنه الطرابلسي، ومما يدل على ذلك أنه أعله برجل آخر دونه وهو الهيثم بن خالد؛ قال في \" الميزان \":\n\" يروي الأباطيل \".\nوهو في الرواية الأخرى منهما، وهي الأولى عنده، فالظاهر أن بصرالمناوي وقف عندها، ولم يتجاوزها إلى الأخرى، وهي من غير طريق الهسثم هذا. ولذلك فعلة الحديث الحقيقية إنما هي الحكم بن عبد الله الأيلي. فتنبه.\n<span data-type=\"title\" id=toc-2704>٢٦٩٢ </span>- (إذا قام لك رجل من مجلسه فلا تجلس فيه، أو قال: لا تقم رجلا من مجلسه، ثم تجلس فيه، ولا تمسح يدك بثوب من لا تملك) .\nضعيف\nأخرجه أبو داود الطيالسيفي \" مسنده \" (٨٧١)، وعنه البيهقي (٣/٢٣٣): حدثنا شعبة عن عبد ربه بن سعيد قال: سمعت أبا عبد الله يحدث عن سعيد بن أبي الحسن أبا بكرة دخل عليهم في شهادة، فقام له رجل من مجلسه، فقال أبوبكرة: أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ غير أبي عبد الله هذا وهومولى آل أبي بردة الأشعري؛ وهو مجهول كما في \" التقريب \".\nوقد خالفه في بعض متنه مسلم بن إبراهيم فقال: حدثنا شعبة به بلفظ:\n\". . . مجلسه، فأبى أن يجلس فيه وقال: إن النبي ﷺ نهى عن ذا، ونهى النبي أن يمسح الرجل يده بثوب من لم يكسه \".","vol":"6","page":215},{"text":"أخرجه أبو دواد في \" سننه \" (٤٨٢٧)، وعنه البيهقي وقال:\n\" وهكذا رواه جماعة عن شعبة. ورواه عنه الطيالسي بالشك في متنه \".\nقلت: ثم ساقه عنه كما تقدم؛ ثم قال:\n\" فيحتمل أن يكون الحديث عن النبي ﷺ في النهي عن الأقامة، كما رواه الحافظ عن ابن عمر وجابر بن عبد الله عن النبي ﷺ، وأن ابن عمر وأبا بكرة كأنا ينزهان عن الجلوس، وإن قاموا لهما تبرعا، دون الإقامة \".\nقلت: وقد روي الحديث عن أبي هريرة مرفوعا بلفظ:\n\" لا يقوم الرجل للرجل من مجلسه، ولكن افسحوا يفسح الله لكم \".\nأخرجه أحمد (٢/٤٨٣) من طريق فليح عن أيوب بن عبد الرحمن بن صعصعة الأنصاري عن يعقوب بن أبي يعقوب عنه.\nورجاله ثقات غير فليج - وهو ابن سليمان المدني - وهو من رجال الشيخين، ولذلك كنت ذهبت قديما إلى تقوية الحديث، ثم تنبهت بعد لأي أن في بعض رجالهما من تكلم فيه غيرهما من الأئمة بجرح مفسر، ومنهم فليح هذا؛ ولذلك أورده الذهبي في \" الضعفاء \" وقال:\n\" له غرائب، قال النسائي وابن معين: ليس بقوي \".\nوقال الحافظ في \" التقريب \":\n\" صدوق كثير الخطأ \".\n<span data-type=\"title\" id=toc-2705>٢٦٩٣ </span>- (إذا قال العبد: يارب - أربعا -، قال الله ﵎: لبيك عبدي سل تعط) .","vol":"6","page":216},{"text":"ضعيف جدا. أخرجه البزار (ص ٣٠٨- زوائده): حدثنا إسحاق بن وهب العلاف: حدثنا يعقوب بن محمد (كذا): حدثنا الحكم بن سعيد: حدثنا هشام بن عروة عن أبيه عن عائشة: أن النبي ﷺ قال: فذكره؛ وقال:\n\" لا نعلمه بهذا اللفظ إلا من هذا الوجه \".\nقال الشيخ - يعني الهيثمي -:\n\" الحكم ضعيف \".\nقلت: بل هو أسوء حالا من ذلك، فقد قال فيه البخاري:\n\" منكر الحديث \".\nومن المعلوم أنه لا يقول هذا إلا فيمن هو في أدنى درجات الضعف.\nويعقوب بن محمد؛ الظاهر أنه ابن عيسى الذهري المدني؛ قال الحافظ:\n\" صدق، كثير الوهم والرواية عن الضعفاء \".\nوالحديث عزاه السيوطي في \" الجامع \" لابن أبي الدنيا وحده في \" الدعاء \"؛ قال المناوي:\n\" مرفوعا وموقوفا، وأيا ما كان، ضعيف، لأنه فيه يعقوب الزهري لا يعرف عن الحكم الأموي مضعف، لكن يقويه خبر البزار: إذا قال العبد. . . \".\nقلت: وهذا من عجائبه؛ فإنه يقوي الحديث الضعيف بنفسه! فقد عرفت أن إسناد البزار هو عين إسناد ابن أبي الدنيا، غير أننا استفدنا منه تسمية والد يعقوب، واستفدنا من إسناد ابن أبي الدنيا أنه زهري فتأكدت بذلك من صحة ما استظهرته أنه عيسى الذهري المدني، وظاهر بعد ذلك أن المناوي لم يقف على إسناد البزار، وإلا لما قوى به إسناد ابن أبي الدنيا وهو هو!!","vol":"6","page":217},{"text":"<span data-type=\"title\" id=toc-2706>٢٦٩٤ </span>- (إذا قام الرجل في صلاته أقبل الله عليه بوجهه، فإذا التفت قال: يا ابن آدم! إلى من تلتفت، إلى من هو خير لك مني؟! أقبل إلي، فإذا التفت الثانية قال مثل ذلك، فإذا التفت الثالثة صرف الله وجهه عنه) .\nضعيف\nأخرجه البزار (٥٧- زوائده) من طريق الفضل بن عيسى الرقاشي عن محمد بن المنكدر عن جابر قال: قال رسول الله ﷺ: فذكره؛ وقال:\n\" لا نعلم رواه إلا جابر، ولا عنه إلا ابن المنكدر، ولا عنه إلا الفضل، والفضل خال المعتمر بصري قصاص، وأحسب أنه كان يذهب إلى القدر، ولا نكتب عنه إلا ما نجده عند غيره، أجمعوا على ضعفه \".\nقلت: ولذلك أشار المنذري في \" الترغيب \" (١/١٩١) إلى تضعيف هذا الحديث.\nثم ذكر البزار له شاهدا من طريق إبراهيم بن يزيد عن عطاء عن أبي هريرة مرفوعا به نحوه. وقال:\n\" رواه طلحة بن عمرو عن عطاء عن أبي هريرة موقوفا، وإبراهيم بن يزيد الخوزي ضعيف جدا \".\nقلت: ومثله طلحه بن عمرو.","vol":"6","page":218},{"text":"<span data-type=\"title\" id=toc-2707>٢٦٩٥ </span>- (إذا كثرت ذنوب العبد فلم يكن له من العمل ما يكفرها ابتلاه الله بالحزن ليكفرها عنه) .\nضعيف\nرواه أحمد (٦/١٥٧)، وابن أبي الدنيا في \" الهم والحزن \"","vol":"6","page":218},{"text":"(ق ٢/١)، والبزار (٤/٨٧/٣٢٦٠- الكشف)، وأبو الشيخ في \" تاريخ أصبهان \" (٢٨٣)، والثقفي في \" الفوائد \" (ج ٩ ق ٥ / ٢)، ومحمد بن عاصم الثقفي في \" أحاديثه \" (١/٢)، ومحمد بن المظفر في آخر \" غرائب مالك \" (٧٧/١)، وأبو نعيم في \" أخبار أصبهان \" (٢/١٨٩و٣/٣٨٨-٣٨٩)، وعبد الغني المقدسي في \" أحاديث محمد بن عاصم \" (١/٢) عن ليث بن أبي سليم عن مجاهد عن عائشة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ من أجل ليث بن أبي سليم فإنه ضعيف مختلط. وأما قول الهيثمي في \" المجمع \" (٢/٢٩١):\n\" رواه أحمد، وفيه ليث بن أبي سليم، وهو مدلس، وبقية رجاله ثقات \".\nفهو من أوهامه المتكررة فإنه ليثا لم يتهمه أحد بالتدليس!\nثم رأيته قد أعاد الحديث (١٠/١٩٢) وقال:\n\" رواه أحمد والبزار وإسناده حسن \"!\nكذا قال! فهذا وهم آخر؛ فإني لا أعلم أحدا يحسن حديث الليث هذا ولو كان من المتساهلين. ونحوه قول الحافظ العراقي في \" تخريج الإحياء \" (٢/٣٢) بعدما عزاه لأحمد:\n\" وفيه ليث بن أبي سليم؛ مختلف فيه \"!\nفإني لا أعلم أحدا وثقه، إلا رواية عن يحيى بن معين، قال أيوب: سألت يحيى عن ليث؟ فقال:\n\" لا بأس به \". وهي معارضة برواية معاوية بن صالح عن ابن معين:\n\" ضعيف، إلا أنه يكتب حديثه \".","vol":"6","page":219},{"text":"وهذه الرواية أولى بالقبول لموافقتها لأقوال الأئمة الآخرين؛ فإنها متفقة على تضعيف الرجل من وجهة حفظه، بل قال الحاكم:\n\" مجمع على سوء حفظه \".\nفالقول فيه: \" مختلف فيه \"؛ لا يخلو من تسامح، وكأن سلفه في ذلك الحافظ المنذري فإنه قال في خاتمة \" الترغيب \" (٤/٢٩٠):\n\" فيه خلاف. . . \".\nثم ذكر أقوال الأئمة فيه تجريحا؛ وقال:\n\" وضعفه يحيى بن معين. . . ووثقه في رواية \".\nولعل من آثار ذلك أن المناوي بعد أن نقل كلام العراقي والهيثمي وقال: \" وقد رمز المصنف (السيوطي) لحسنه \"، تبنى تحسينه؛ فقال في \" التيسير \":\n\" إسناده حسن \"!\n<span data-type=\"title\" id=toc-2708>٢٦٩٦ </span>- (أتتكم القريعاء. قلنا: وما هى يا رسول الله! قال: فتنة يكون فيها مثل البيضة) .\nمنكر\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/٧٠/١٧١): حدثنا أحمد بن رشدين، قال: حدثنا محمد بن سفيان الحضرمي، قال: حدثنا ابن لهيعة عن أبي قبيل، عن عبد الله بن عمرو مرفوعا.\nققلت: وهذا إسناد ضعيف مسلسل بالعلل:\nابن لهيعة معروف بالضعف.","vol":"6","page":220},{"text":"ومحمد بن سفيان الحضرمي لم أعرفه، إلا أن يكون الذي في \" ثقات ابن حبان \" (٩/١٠٦):\n\" محمد بن سفيان العامري من أهل مصر، يروي عن بكر بن مضر، والليث ابن سعد، روى عنه أبو جعفر الترمذي المتفقه الذي كان في بغداد \". فإنه من هذه الطبقة.\nوعليه يكون (الحضرمي) محرف من (المصري) .\nوأحمد بن رشدين ضعيف أيضا.\nوالحديث أعله الهيثمي بقوله (٧/٣٠٧):\n\" وفيه محمد بن سفيان الحضرمي؛ ولم أعرفه. وابن لهيعة لين \".\n<span data-type=\"title\" id=toc-2709>٢٦٩٧ </span>- (إذا كان الفيء ذراعا ونصفا إلى ذراعين فصلوا الظهر) .\nموضوع\nرواه أبو يعلى في \" مسنده \" (٩/٣٧٧-٣٧٨)، وعنه ابن حبان في \" الضعفاء \" (١/١٨٣)، والعقيلي في \" الضعفاء \" (ص ٤٣)، وابن عدي في \" الكامل \" (٢٧/٢) عن أصرم بن حوشب [عن زياد بن سعد] عن الزهري عن سالم عن أبيه أن رسول الله ﷺ قال: فذكره. وقال العقيلي:\n\" لايتابع عليه، ولا يعرف به، ليس له أصل من جهة تثبت \".\nوكر عن البخاري أنه قال:\n\" متروك الحديث \". وكذا قال مسلم والنسائي.\nوقال ابن عدي:\n\" هو في عداد الضعفاء الذين يسرقون الحديث \".","vol":"6","page":221},{"text":"وقال ابن معين:\n\" كذاب خبيث \".\nوقال ابن حبان:\n\" كان يضع الحديث \".\n<span data-type=\"title\" id=toc-2710>٢٦٩٨ </span>- (إذا كانوا ثلاثة فليؤمهم أقرؤهم لكتاب الله عزوجل، فإن كانوا في القراءة سواء فأكبرهم سنا، فإن كانوا سواء فأحسنهم وجها) .\nمنكر\nأخرجه البيهقي (٣/١٢١) من طريق عبد العزيز بن معاوية بن عبد العزيز أبي خالد القاضي - من ولد عتاب بن أسيد - أنبأ أبو عاصم: أنبأ عزرة بن ثابت عن علباء بن أحمر عن أبي زيد الأنصاري - وهو عمرو بن أخطب - عن النبي ﷺ قال: فذكره، وأشار إلى تضعيفه بقوله:\n\" إن صح الخير \".\nقلت: وعلته أبو خالد القاضي؛ فقد ذكره ابن حبان في \" الثقات \"، واستنكر له هذا الحديث فقال:\n\" هذا منكر لا أصل له، ولعله أدخل عليه، وما عدا هذا من حديثه يشبه حديث الأثبات \".\nوأشار أبو أحمد الحاكم إلى ذلك بقوله:\n\" روى عن أبي عام النبيل ما لا يتابع عليه \".\nقلت: وقد روي موقوفا على عائشة ﵂.","vol":"6","page":222},{"text":"أخرجه أبو عبيد في \" فضائل القرآن \" (ق ١٢/١): حدثنا هشيم قال: حدثنا أبو عبد الجليل عن عبد الله بن فروخ عنها. وقال:\n\" لا أراها أرادت إلا حسن السمت والهدي \".\nقلت: لا حاجة إلى مثل هذا التأويل، لأنه يشعر بثبوت ذلك عنها وليس كذلك، فإن أبا عبد الجليل هذا مجهول كما قال ابن أبي حاتم (٤/٢/٤٠٦) عن أبيه. وساق له هذا الأثر.\n<span data-type=\"title\" id=toc-2711>٢٦٩٩ </span>- (إذا كتب أحدكم: بسم الله الرحمن الرحيم فليمد الرحمن) .\nموضوع\nرواه الخطيب في \" الجامع \" (٤/١٥٦/٢) عن أحمد بن أيوب بن علي: حدثنا محمد بن عباد أبو حرب الهروي: حدثنا عبد الصمد بن محمد عن مستغفر بن محمد الحمصي عن جعفر بن برقان عن ميمون بن مهران عن أنس بن مالك مرفوعا.\nورواه الجرجاني (٣٩٧) من طريق حامد بن محمد القومسي: حدثنا محمد بن عباد به؛ وقال: \" عبد الصمد بن محمد بن مقاتل \".\nقلت: وهذا سند مظلم؛ من دون جعفر بن برقان لم أجد من ترجمهم، غير أن عبد الصمد بن محمد يحتمل أن يكون هو الذي في \" اللسان \":\n\" روى عن أبي الطاهر بن السرح ... وعنه الفضل بن عبيد الله الهاشمي قال الدارقطني: ليس بالقوي \".\nومن طريقه أخرجه الديلمي في \" مسند الفردوس \" (١/١/١٤٦ -","vol":"6","page":223},{"text":"مختصره)، وقال المناوي عقبه:\n\" قال الذهبي: فيه كذاب \"!\nقلت: فمن هو من هؤلاء؟\n<span data-type=\"title\" id=toc-2712>٢٧٠٠ </span>- (إذا لبس أحدكم ثوبا جديدا فليقل: الحمد لله الذي كساني ما أواري به عورتي واتجمل به في الناس) .\nضعيف\nرواه بان أبي شيبة في \" المصنف \" (١٢/٤٥/١): أخبرنا وكيع عن سفيان عن ابن أبي ليلى عن أخيه عيسى عن عبد الرحمن بن أبي ليلى مرفوعا. ورواه ابن سعد (١/٤٦٠) عن ابن أبي ليلى به قال: كان رسول الله ﷺ إذا لبس ثوبا أو قال: إذا لبس أحدكم ثوبا.... فذكره.\nقلت: وهذا ضعيف الإسناد مع إرساله؛ فإن ابن أبي ليلى - وهو محمد بن عبد الرحمن - ضعيف لسوء حفظه.","vol":"6","page":224},{"text":"<span data-type=\"title\" id=toc-2713>٢٧٠١ </span>- (إذا كنت بين الأخشبين من منى - ونفخ بيده نحو المشرق - فإن هناك واديا يقال له: السرر، به شجرة (١) سر تحتها سبعون نبيا) .\nضعيف\nأخرجه مالك (١/٣٧١)، وعنه النسائي (٢/٤٤)، وكذا البيهقي (٥/١٣٩) عن محمد بن عمرو بن حلحلة الديلمي عن محمد بن\n_________\n(١) كذا في \" الموطأ \" وعند غيره \" سرحة \" ولعله الصواب. ثم رأيته في \" التمهيد \" كذالك، وفسر (السرحة) بالشجرة؛ وهي الطويلة لها شعب وظل.","vol":"6","page":224},{"text":"عمران الأنصاري عن أبيه: أنه عدل إلي عبد الله بن عمر، وأنا نازل تحت سرحة بطريق مكة، فقال: ما أنزلك تحت هذه السرحة؟ فقلت: أردت ظلها، فقال: هل غير ذلك؟ فقلت: لا؛ ما أنزلني إلا ذلك، فقال عبد الله بن عمر: قال رسول الله ﷺ: فذكره.\nوأخرجه أبو نعيم في \" الحلية \" (٦/٣٣٦) من طريق أخرى عن محمد بن عمرو بن حلحلة به، وقال:\n\" رواه القعنبي والناس عنه (١) في \" الموطأ \" مثله، ولا أعلم أحدا رواه عن النبي ﷺ من الصحابة غير ابن عمر \".\nقلت: وهذا إسناد ضعيف، محمد بن عمران الأنصاري قال الذهبي:\n\" لا يدرى من هو ولا أبوه؟ \". وسبقه إلى ذلك ابن عبد البر في \" التمهيد \" (١٣/٦٧) . وقال الحافظ في الابن:\n\" مجهول \". وفي الأب:\n\" مقبول \".\nقلت: وقد وجدت له طريقا أخرى مختصرا؛ فقال أبو يعلى في \" مسنده \" (٤/١٣٧٣): حدثنا الحسن بن حماد الكوفي: أخبرنا أبو معاوية عن الأعمش عن عبد الله بن ذكوان عن ابن عمر قال: قال رسول الله ﷺ:\n\" لقد سر في ظل سرحة سبعون نبيا، لا تسرف، ولا تجرد ولا تعبل \".\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين غير الحسن بن حماد الكوفي؛ وهو ثقة. فالإسناد صحيح لولا أن أبا حاتم قال في ابن ذكوان:\n_________\n(١) كذا، وهو يشعر بأنه عنده عن مالك أيضًا، فلعله سقط ذكرهُ من المطابع.","vol":"6","page":225},{"text":"\" روى عن ابن عمر ولم يره \".\nقلت: ويؤيد ذلك أن ابن عمر توفي سنة (٧٣)؛ وكان لابن ذكوان يؤمئذ نحو (١٣) سنة، فيبعد أن يكون قد سمع منه، وكأن ابن حبان أشار إلى ذلك بإيراده إياه في \" من روى عن التابعين \" في كتابه \" الثقات \" (٧/١٤) وقال:\n\" وليس بأبي الزناد \". وقال:\n\" يخطىء \".\nوكذلك فرق بينهما ابن عدي في \" الكامل \" (٤/١٣٠) وقال:\n\" قال البخاري: منكر الحديث \".\nثم ساق له هذا الحديث.\nثم طبع \" مسند أبي يعلى \" بتحقيق الأخ حسين سليم أسد، فإذا به يعلق على الحديث بقوله (١٠/٨٧):\n\" وهذا إسناد أقل ما يقال فيه: إنه حسن \"!\nثم ترجم لمحمد بن عمران الأنصاري دون أبيه بأن البخاري وابن أبي حاتم لم يجرحاه، وبأن ابن حبان وثقه! ولا يخفى على أحد عرف هذا العلم الشريف أن الاسترواح إلى ما ذكره يخالف ما عليه العلماء تأصيلا وتفريعا من أن عدم التجريح لا يستلزم التوثيق، وأن توثيق ابن حبان فيه تساهل كثير، كما نبهنا عليه مرارا وتكرارا، فلا داعي للعود فيه، ثم أحال على تعليق له في المجلد (٩/١٩٩ - ٢٠١) ذهب فيه إلى أن المجهول الذي وثقه ابن حبان يحتج به؛ شأنه في ذلك شأن بعض الرواة الذين روى لهم البخاري في \" الصحيح \"، وهذا مما لا يخفى فساده على العارف بهذا العلم، ولا أعتقد أن المعلق نفسه يستطيع أن يلتزم ذلك في","vol":"6","page":226},{"text":"تخريجاته، بل هي تدل على أنه لا يعتد بتوثيق ابن حبان للمجهولين؛ وهذا هو الصواب الذي جرى عليه النقاد كالذهبي والعسقلاني وغيرهما كما لا يخفى.\n<span data-type=\"title\" id=toc-2714>٢٧٠٢ </span>- (إذا كتب أحدكم إلى أناس فليبدأ بنفسه، وإذا كتب فليترب كتابه فإنه أنجح) .\nضعيف جدا\nرواه ابن عساكر (١٤/٣٥٨/١) عن إبراهيم بن عرق: حدثنا أبو أيوب سليمان بن سلمة: حدثنا محمد بن إسحاق: حدثنا إبراهيم بن أبي عبلة قال: سمعت أم الدرداء تحدث عن أبي الدرداء مرفوعا.\nقلت: وهذا سند واه جدا؛ سليمان هذا - هو الخبائري - وهو كذاب. ومن طريقه أخرجه الطبراني في \" الأوسط \" كما في \" المجمع \" (٨/٩٩) .\nوللشطر الأول منه شاهد بإسناد خير من هذا وقد مضى (١٧٤٠) .","vol":"6","page":227},{"text":"<span data-type=\"title\" id=toc-2715>٢٧٠٣ </span>- (إذا كتب أحدكم إلى أخيه كتابا فلا يبدأ به كائنا من كان، فإذا فرغ من الكتاب فليطرح عليه من التراب؛ فإنه أنجح له في تقدير ما قدر، وإذا طوى الكتاب فليطينه فإنه أكرم له عند صاحبه) .\nموضوع\nرواه ابن عدي (٣١٢/٢) عن محمد بن يعلى - زنبور -: حدثنا عمر بن صبح عن أبي حيان عن نافع وزيد عن ابن عمر مرفوعا. وقال:\n\" هذا حديث منكر بهذا الإسناد، ومحمد بن يعلى يروي عن ... ومحمد بن عمرو عن أبي سلمة عن أبي هريرة أحاديث لا يتابع عليها \".\nقلت: قال الحافظ:\n\" زنبور صدوق له أوهام \".","vol":"6","page":227},{"text":"وشيخه أسوأ حالا منه؛ قال الذهبي:\n\" ليس بثقة ولا مأمون، قال ابن حبان: كان ممن يضع الحديث \".\nوقال الحافظ:\n\" متروك؛ كذبه ابن راهويه \".\n<span data-type=\"title\" id=toc-2716>٢٧٠٤ </span>- (أول من دخل الحمام وصنعت له النورة سليمان بن داود، فلما دخله فوجد غمه وحره قال: أوه من عذاب الله، أو قبل أن لا تكون أوه) .\nضعيف جدا\nرواه البخاري في \" التاريخ الكبير \" (١/١/٣٦٢)، والعقيلي في \" الضعفاء \" (ص ٢٣ و٢٩)، والطبراني في \" الأوائل \" (رقم ١٢)، وابن السني في \" اليوم والليلة \" (٣١١)، وابن أبي ثابت في \" حديثه \" (١/١٣١/٢)، وابن عدي (٨/٢)، والبيهقي في \" الشعب \" (٢/٤٦٩/١)، والثعلبي في تفسيره (٨٨/١ - ٢)، ومشرق بن عبد الله الفقيه في \" حديثه \" (٦٠/٢)، وأبو نعيم في \" أخبار أصبهان \" (١/٦٠)، وابن عساكر (٧/٢٩٥/١) عن عمر بن عبد الرحمن عن إسماعيل بن عبد الرحمن الأودي عن أبي بردة عن أبي موسى عن أبيه عن النبي ﷺ. وقال العقيلي:\n\" إسماعيل بن عبد الرحمن الأودي لا يتابع على حديثه ولا يعرف إلا به، قال البخاري: لا يتابع عليه، وفيه نظر \".\nوقال أبو نعيم:\n\" تفرد به إسماعيل \".\nقلت: وهو ضعيف جدا؛ كما يشعر بذلك قول البخاري المتقدم:","vol":"6","page":228},{"text":"\" فيه نظر \". وقال الأزدي:\n\" منكر الحديث \".\n<span data-type=\"title\" id=toc-2717>٢٧٠٥ </span>- (إذا لقي المؤمن المؤمن كان كهيئة البناء يشد بعضه بعضا) .\nضعيف جدا\nأخرجه ابن عدي (٨/٢) عن إسماعيل بن عبد الرحمن الأودي عن أبي بردة عن أبي موسى الأشعري عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا لما سبق من حال الأودي هذا قريبا.","vol":"6","page":229},{"text":"<span data-type=\"title\" id=toc-2718>٢٧٠٦ </span>- (إذا مات صاحب بدعة فقد فتح في الإسلام فتح) .\nموضوع\nأخرجه الخطيب (٤/١٥٩)، والديلمي (١/١/١٥١ - ١٥٢) عن أبي بكر التمار: حدثنا أبو إسماعيل الترمذي: حدثنا عمرو بن مرزوق عن عمران القطان عن قتادة عن أنس مرفوعا.\nقلت: وهذا إسناد واه؛ آفته أبو بكر التمار واسمه محمد بن السري كما وقع في إسناد الخطيب؛ لكن أصابه تحريف من الطابع. قال الذهبي:\n\" يروي المناكير والبلايا، ليس بشيء، روى له الدارقطني حديثا فخبط، فقال: لعل هذا الشيخ دخل عليه حديث في حديث \".\nلكنه لم يتفرد به، فقد رواه الخطيب من طريق أحمد بن روح أبي يزيد: حدثنا عمرو بن مرزوق به؛ وقال:\n\" الإسناد صحيح، والمتن منكر، وكنت أظن أحمد بن روح هذا تفرد بروايته، حتى أخبرني ... \".\nقلت: ثم ساقه من طريق التمار.","vol":"6","page":229},{"text":"وقوله: \" الإسناد صحيح \"، لعله يعني من فوق ابن روح هذا، وإلا فهو مجهول كما قال الذهبي، لكنه قال:\n\" تابعه أبو إسماعيل الترمذي \".\nفتعقبه الحافظ بقوله:\n\" ولكن المتابعة من رواية محمد بن السري بن عثمان التمار عن أبي إسماعيل، وابن السري كان مخلطا \".\nوالحديث أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٤٨) عن الخطيب بطريقيه، ثم قال:\n\" وأخرجه ابن الجوزي في \" الواهيات \" وقال: مدار الطريقين على عمران القطان، قال يحيى: ليس بشيء، وقال النسائي: ضعيف الحديث. وأما عمرو بن مرزوق فكان يحيى بن سعيد لا يرضاه \".\nقلت: عمرو بن مرزوق من رجال البخاري وهو صدوق له أوهام؛ كما قال الحافظ، فلا يعل الحديث به، ونحوه عمران القطان؛ فإنه حسن الحدي، فالعلة ممن دونهما، والعجب من السيوطي كيف سكت عن هذا الإعلان الخاطىء. وعجب آخر منه؛ وهو أنه حكم عبى الحديث بالوضع - من حيث إسناده، فإن السند لا يساعد عليه - ثم أورده في \" الجامع الصغير \"!\n<span data-type=\"title\" id=toc-2719>٢٧٠٧ </span>- (إذا مات الميت تقول الملائكة: ما قدم؟ وتقول الناس: ما خلف؟) .\nضعيف\nرواه البيهقي في \" شعب الإيمان \" (٧/٣٢٨/١٠٤٧٥) والديلمي","vol":"6","page":230},{"text":"(١/١/١٥١) عن روح بن الفرج عن يحيى بن سليمان عن المحاربي عن الثوري عن الأعمش عن أبي صالح عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد حسن، رجاله ثقات رجال البخاري غير روح بن الفرج؛ وهو صدوق كما في \" التقريب \"، ويحيى بن سليمان - وهو أبو سعيد الجعفي - فيه كلام يسير لا ينزل حديثه عن مرتبة الحسن، وهو عند الذهبي ثقة كما صرح في \" الضعفاء \"، وقال الحافظ:\n\" صدوق يخطىء \".\nثم استدركت؛ فقلت: إن الإسناد ضعيف، لأن المحاربي واسمه عبد الرحمن بن محمد الكوفي - وإن كان لا بأس به كما قال الحافظ - فقد كان يدلس كما قال أحمد وغيره، وقد عنعنه.\nومن هذا الوجه أخرجه البيهقي في \" الشعب \" (٧/٣٢٨/١٠٤٧٥)، وإليه وحده عزاه السيوطي في \" الجامع الصغير \"، وبيض له الشيخ أحمد الغماري في \" المداوي \" (١/٤٦٣/٤١٥) فلم يتكلم عليه بشيء!\n<span data-type=\"title\" id=toc-2720>٢٧٠٨ </span>- (إذا كان يوم القيامة عرف (١) الكافر بعمله. فجحد وخاصم، فيقال له: جيرانك يشهدون عليك، فيقول: كذبوا، فيقال: أهلك وعشيرتك، فيقول: كذبوا، فيقال: احلفوا، فيحلفون، ثم يصمتهم الله، ويشهد عليهم ألسنتهم، فيدخلهم النار) .\nضعيف\nأخرجه أبو يعلى في \" مسنده \" (ص ٣٨٦)، وابن جرير في \" التفسير \" (١٨/١٠٥)، وابن أبي حاتم في \" التفسير \" أيضا (٧/٣٠/٢)\n_________\n(١) في \" المستدرك: غيَّر","vol":"6","page":231},{"text":"والحاكم (٤/٦٠٥) من طريق دراج عن أبي الهيثم عن أبي سعيد ﵁ أن رسول الله ﷺ قال: فذكره. وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nوقال الهيثمي في \" المجمع \" (١٠/٦٠٥):\n\" رواه أبو يعلى بإسناد حسن على ضعف فيه \".\nقلت: يشير إلى تضعيف دراج - وهو أبو السمح -؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفه أبو حاتم، وقال أحمد: أحاديثه مناكير \".\nفالعجب منه كيف أنه مع هذا يوافق الحاكم على تصحيحه لهذا الحديث، مع أن العهد به أنه يخالفه في غير هذا الحديث، ويعله بدراج هذا، انظر مثلا حديث: \" أكثروا ذكر الله.... \" المتقدم رقم (٥١٧) .\n<span data-type=\"title\" id=toc-2721>٢٧٠٩ </span>- (إذا لقيتم عاشرا فاقتلوه) .\nمنكر\nأخرجه أحمد (٤/٢٣٤)، والطبراني (١٩/٣٠١/٦٧١)، وابن عبد الحكم في \" فتوح مصر \" (ص ٢٣١) من طريق ابن لهيعة عن يزيد بن أبي حبيب عن عبد الرحمن بن أبي حسان عن مخيس بن ظبيان عن رجل من بني جذام عن مالك بن عتاهية قال: سمعت النبي ﷺ يقول: فذكره. وزاد في رواية:\n\" يعني بذلك الصدقة يأخذها على غير حقها \".\nقلت: وهذا إسناد ضعيف؛ فيه علل ثلاث:\nالأولى: جهالة الرجل الجذامي.","vol":"6","page":232},{"text":"الثانية: جهالة الراوي عن الجذامي؛ قال الحافظ في \" التعجيل \" عن الحسيني:\n\" مجهول كشيخه \".\nالثالثة: ضعف ابن لهيعة.\nوفيه علة رابعة؛ وهي الاضطراب في إسناده كما بينه الحافظ في ترجمة مالك بن عتاهية من \" الإصابة \" (٦/٢٨) .\nوقال الهيثمي في \" المجمع \" (٣/٨٧ - ٨٨):\n\" رواه أحمد والطبراني في \" الكبير \"، وفيه رجل لم يسم \"!\nوفيه من القصور ما لا يخفى!\n<span data-type=\"title\" id=toc-2722>٢٧١٠ </span>- (إذا مررتم برياض الجنة فارتعوا، قلت: يا رسول الله! وما رياض الجنة؟ قال: المساجد، قلت: وما الرتع يا رسول الله؟ قال: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر) .\nضعيف\nأخرجه الترمذي (٢/٢٦٥) من طريق حميد المكي مولى ابن علقمة أن عطاء بن أبي رباح حدثه عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وقال:\n\" هذا حديث حسن غريب \".\nقلت: بل هو ضعيف؛ لأن حميدا هذا مجهول كما قال الحافظ.","vol":"6","page":233},{"text":"<span data-type=\"title\" id=toc-2723>٢٧١١ </span>- (إذا مرض العبد المؤمن قال الله ﷿ لصاحب اليمين: أجر لعبدي صالح ما كان عليه، وقال لصاحب الشمال: اقبض عن عبدي ما كان في وثاقي) .","vol":"6","page":233},{"text":"ضعيف.\nرواه الحسن بن علي الجوهري في \" فوائد منتقاة \" (٣١/٢) عن يحيى (هو ابن عبد الله البابلتي): حدثنا الأوزاعي قال: حدثني حسان بن عطية عن أبي هريرة قال: فذكره موقوفا عليه.\nقلت: وهذا مع وقفه ضعيف الإسناد من أجل يحيى البابلتي؛ قال الحافظ:\n\" ضعيف \".\nوالحديث رواه ابن عساكر بنحوه عن مكحول مرسلا؛ كما في \" الجامع الصغير \".\nثم رأيت الحديث في \" المرض والكفارات \" لابن أبي الدنيا (٤٢/١٤) ومن طريقه البيهقي في \" الشعب \" (٧/١٨٨/٩٩٤٨): حدثنا أحمد بن جميل قال: حدثنا عبد الله بن المبارك الأوزاعي به.\nوأحمد بن جميل قال ابن معين: سمع من ابن المبارك وهو غلام. ووثقه ابن معين وغيره.\nلكن قال يعقوب بن شيبة:\n\" صدوق لم يكن بالحافظ \".\nقلت: فإن كان حفظه فالعلة الوقف. والله أعلم.\n<span data-type=\"title\" id=toc-2724>٢٧١٢ </span>- (إذا مرض العبد ثلاثة أيام خرج من ذنوبه كيوم ولدته أمه) .\nضعيف جدا\nرواه ابن أبي الدنيا في \" المرض والكفارات \" (١٦٤/٢): عن سلمة بن شبيب قال: حدثنا إبراهيم بن الحكم - يعني ابن أبان - قال: حدثني أبي عن عكرمة عن أنس مرفوعا.","vol":"6","page":234},{"text":"ورواه الطبراني في \" الأوسط \" (٦٩/٢ - من ترتيبه)، وفي \" الصغير \" (١٠٧) من طريق آخر عن سلمة به؛ وقال:\n\" لم يروه عن عكرمة إلا الحكم تفرد به إبراهيم \".\nقلت: وهو ضعيف جدا؛ كما بينته في \" الروض النضير \" (١١٣) .\n<span data-type=\"title\" id=toc-2725>٢٧١٣ </span>- (من نزل على قوم فلا يصومن تطوعا إلا بإذنهم) .\nضعيف جدا\nأخرجه الترمذي (١/١٥١)، وابن عدي (١/٣٤٨)، وأبو نعيم في \" أخبار أصبهان \" (١/٢٦٦)، والقضاعي في \" مسند الشهاب \" (٤٥/٢) من طريق أيوب بن واقد الكوفي عن هشام بن عروة عن أبيه عن عائشة قالت: قال رسول الله ﷺ: فذكره. وقال الترمذي:\n\" حديث منكر، لا نعرف أحدا من الثقات رواه عن هشام بن عروة، وقد روى موسى بن داود عن أبي بكر المدني الذي روى عن جابر بن عبد الله اسمه الفضل بن مبشر، وهو أوثق من هذا وأقدم \".\nقلت: وهو أبو بكر بن عبد الله بن محمد بن أبي سبرة العامري المدني، قال الحافظ:\n\" رموه بالوضع \".\nولفظ حديثه:\n\" إذا نزل الرجل بقوم، فلا يصوم إلا بإذنهم \".","vol":"6","page":235},{"text":"أخرجه ابن ماجه (١٧٦٣) .\nوأيوب بن واقد؛ متروك كما في \" التقريب \".\nثم وجدت له شاهدا مرسلا؛ وإسناده واه، يرويه عبد الصمد بن محمد: حدثني جعفر بن محمد بن جعفر: حدثنا مخلد بن مالك عن سفيان بن عيينة عن الزهري قال:\n\" دخلنا على علي بن الحسين بن علي (فذكر قصة، وفيها أنه قال:) قال رسول الله ﷺ:.... \" فذكر الحديث.\nقلت: وجعفر هذا؛ الظاهر أنه الذي في \" اللسان \":\n\" جعفر بن محمد بن جعفر بن علي بن الحسين بن علي، عن يزيد بن هارون ... قال الجورقاني في \" كتاب الأباطيل \": مجروح \".\nوعبد الصمد بن محمد؛ الظاهر أنه الهمداني؛ قال الدارقطني:\n\" ليس بالقوي \".\n<span data-type=\"title\" id=toc-2726>٢٧١٤ </span>- (إذا نزل بأحدكم هم، أو غم، أو سقم، أو أزل، أو لأواء فليقل: الله، الله ربي، لا أشرك به شيئا) .\nضعيف\nأخرجه الخطيب في \" تاريخ بغداد \" (٥/٤٥٧) من طريق أبي بكر الشافعي: حدثنا أبو العباس أحمد بن محمد بن عيسى البرتي القاضي: حدثنا أبو معمر: حدثنا عبد الوارث: حدثنا أبو معاوية عن محمد بن عبد الله عن مسعر بن كدام عن عبد العزيز بن عمر بن عبد العزيز عن أبيه عن جده عن أسماء قالت: قال رسول الله ﷺ:","vol":"6","page":236},{"text":"\" هل في البيت إلا أنتم يا بني عبد المطلب؟ قلنا: لا يا رسول الله، قال: \" فذكره؛ وقال:\n\" هكذا رواه الشافعي عن البرتي، ووهم فيه إذ قدم محمد بن عبد الله على مسعر، وصوابه: عن أبي معاوية - وهو شيبان بن عبد الرحمن - عن مسعر عن محمد، وكذلك رواه غير الشافعي عن البرتي \".\nثم ساق إسناده بذلك، وزاد في آخره: (ثلاث مرات) .\nقلت: ومحمد بن عبد الله مجهول؛ كما قال الحافظ الذهبي في \" الميزان \".\nلكن الحديث ثبت عن أسماء بنت عميس مختصرا، وفيه القول عند الكرب:\n\" الله، الله ربي، لا أشرك به شيئا \". وفي رواية أنها تقال سبعا. ولكنها ضعيفة. انظر \" الكلم الطيب \" (٧٣/١٢٢)، والحديث الآتي برقم (٥٦٠٤) .\nوالمختصر له شاهد من حديث عائشة وهو مخرج في \" الصحيحة \" (٢٧٥٥) .\nوالحديث أورده الهيثمي في \" المجمع \" (١٠/١٣٧) من حديث ابن عباس نحوه؛ وقال:\n\" رواه الطبراني في \" الأوسط \" و\" الكبير \"، وفيه صالح بن عبد الله أبو يحيى؛ وهو ضعيف \".\nقلت: بل هو ضعيف جدا، فقد قال فيه البخاري:\n\" فيه نظر \".\nوهذا معناه أنه في أحط درجات الضعف عنده.\nوعزاه السيوطي للبيهقي في \" الشعب \" عن ابن عباس، فقال المناوي:","vol":"6","page":237},{"text":"\" رمز لحسنه، وليس كما قال؛ إذ فيه كما قال الهيثمي ... \" ثم ذكر ما سبق عنه.\nقلت: وهو في \" شعب الإيمان \" (٧/٢٥٨/١٠٢٣٠) من طريق صالح أبي يحيى، عن عمرو بن مالك، عن أبي الجوزاء، عن ابن عباس قال:\nأخذ النبي ﷺ بعضادتي الباب ثم قال:\n\" يا بني عبد المطل إذا نزل بكم كرب، أو جهد، أو بلاء فقولوا: الله الله ربنا لا شريك له \".\nوهكذا هو في \" كبير الطبراني \" (١٢/١٧٠/١٢٧٨٨)، و\" الأوسط \" (٨/٢٢٦/٨٤٧٤) .\n<span data-type=\"title\" id=toc-2727>٢٧١٥ </span>- (إذا نسى أحدكم صلاة فذكرها وهو في صلاة مكتوبة فليبدأ بالتي هو فيها فإذا فرغ صلى التي نسي) .\nضعيف\nرواه ابن عدي (٢٤٢/٢)، وعنه البيهقي (٢/٢٢٢) عن بقية: حدثنا عمر بن أبي عمر عن مكحول عن ابن عباس مرفوعا؛ وقال:\n\" عمر هذا ليس بالمعروف، منكر الحديث عن الثقات، والحديث بهذا السند غير محفوظ \".\nوقال الذهبي:\n\" وأحسبه عمر بن موسى الوجيهي، ذاك الهالك، ويقال: إنما هو أبو أحمد بن علي الكلاعي الذي روى له ابن ماجه حديث: تربوا الكتاب ... وكذا سماه، ولم يرو عنه غير بقية. قلت: بكل حال هو ضعيف \".","vol":"6","page":238},{"text":"<span data-type=\"title\" id=toc-2728>٢٧١٦ </span>- (إذا نظر الوالد إلى ولده فسره كان للولد عتق نسمة، قيل: وإن نظر في اليوم ثلاثمائة وستين نظرة؟ قال: الله أكبر) .\nمنكر جدا\nأخرجه ابن أبي الدنيا في \" مكارم الأخلاق \" (ص ٥٩)، والطبراني في \" المعجم الكبير \" (١١/٢٣٩/١١٦٠٨)، وفي \" الأوسط \" (٢/٢٤٧/٢/٨٨١٠)، والبيهقي في \" شعب الإيمان \" (٦/١٨٦/٧٨٥٧)، والشجري في \" الأمالي \" (٢/١٢٣) كلهم من طريق عبد الله بن صالح: حدثني الليث: حدثني إبراهيم بن أعين العجلي البصري عن الحكم بن أبان عن عكرمة عن ابن عباس مرفوعا. قال عبد الله بن صالح: وحدثني به إبراهيم بن أعين. وقال الطبراني:\n\" لم يروه عن الحكم إلا إبراهيم، تفرد به الليث، ولا يروى عن النبي ﷺ إلا بهذا الإسناد \".\nكذا قال: وقد تابع الليث عبد الله بن صالح عند ابن أبي الدنيا كما رأيت، وكذا عند الشجري ولفظه:\n\" وسمعت هذا الحديث من إبراهيم بن أعين \".\nقلت: وقد ذكره المزي في الرواة عنه مع شيخه الليث، وهو ضعيف؛ قال ابن أبي حاتم (١/١/٨٧) عن أبيه:\n\" هذا شيخ بصري ضعيف الحديث، منكر الحديث، وقع إلى مصر \".\nقلت: واعتمد قوله هذا الذهبي في \" المغني \" و\" الكشاف \"، وكذا الحافظ فقال في \" التقريب \":\n\" ضعيف \".","vol":"6","page":239},{"text":"وعبد الله بن صالح؛ وإن كان من شيوخ البخاري ففيه ضعف.\nوأما الهيثمي فقال في \" المجمع \" (٨/١٥٦):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \" وقال فيه:\n\" لا يروى عن النبي ﷺ إلا بهذا الإسناد \"، وإسناده حسن؛ فيه إبراهيم بن أعين، وثقه ابن حبان، وضعفه غيره \".\nقلت: وضعفه هو المعتمد؛ لأن ابن حبان متساهل في التوثيق كما هو معروف.\nواعلم أن هناك راويين كل منهما يسمى إبراهيم بن أعين، أحدهما هذا؛ وهو العجلي البصري كما في \" الجرح \" و\" ثقات ابن حبان \" (٨/٥٧) تبعا للبخاري في \" التاريخ \"، وذكروا أنه روى عن الحكم بن أبان، وقال ابن حبان:\n\" وكان راويا للحكم بن أبان \".\nوهذا هو الذي قال فيه أبو حاتم ما تقدم عنه. وذكر له البخاري حديثا آخر في \" الحكرة \" وقال:\n\" فيه نظر في إسناده \".\nوقد تكلمت عليه في \" التعليق الرغيب \" (٣/٢٦ - ٢٧)؛ وأنه حديث منكر.\nثم قال البخاري:\n\" قال لنا عبد الله بن صالح: حدثني الليث سمع إبراهيم. قال عبد الله: وقد سمعت من إبراهيم، وسمع منه أبو همام بن شجاع \".\nوكذا في \" الجرح \" و\" الثقات \" أنه روى عنه أبو همام هذا.","vol":"6","page":240},{"text":"ولم يذكر البخاري متن الحديث الذي سمعه الليث من إبراهيم، ويغلب على ظني أنه هذا الحديث؛ بدليل أن في رواية الشجري وابن أبي الدنيا هذا الذي ذكره البخاري من سماع عبد الله من إبراهيم. والله أعلم.\nوزاد ابن أبي حاتم على البخاري وابن حبان فأضاف \" الشيباني \" إلى \" العجلي البصري \".\nوالآخر: إبراهيم بن أعين. أفرده ابن أبي حاتم عن الذي قبله؛ فقال:\n\" روى عن الثوري (وهذا كوفي)، روى عنه أبو سعيد الأشج وقال: كان من خيار الناس \".\nلكن الحافظ جعل هذا والذي قبله واحدا؛ فقال عقب هذا:\n\" فيظهر لي أن الذي روى عنه الأشج غير الشيباني، وقد فرق بينهما ابن حبان في (الثقات) \".\nفذكر ما تقدم في أن ابن حبان تبعا لمن قبله وصف الأول بالعجلي البصري، وبرواية أبي همام عنه؛ ثم قال الحافظ:\n\" فهذا هو شيخ الأشج، وقد أخرج له ابن خزيمة في \" صحيحه \"، ثم قال ابن حبان: \" إبراهيم بن أعين الشيباني عداده في أهل الرملة، روى عنه هشام بن عمار؛ يغرب \"، فهذا هو الذي ضعفه أبو حاتم. والله أعلم \".\nقلت: ولي على هذا الكلام ملاحظتان:\nالأولى: أن جزمه بأن هذا الشيباني الرملي هو الذي ضعفه أبو حاتم؛ مردود، بتصريح ابنه أن الذي ضعفه أبوه هو: العجلي البصري ثم المصري.","vol":"6","page":241},{"text":"والأخرى: أنه لم يأت بأي حجة على ما ادعاه أن إبراهيم بن أعين الذي روى عنه الأشج؛ هو هذا العجلي البصري. كيف وهو قد وصف شيخ الأشج هذا بأنه كوفي؟! وكأنه أخذ ذلك من روايته عن الثوري وهو كوفي كما تقدم مني.\nنعم؛ قد تفرد ابن أبي حاتم بوصف العجلي بالشيباني أيضا دون البخاري، ويبدو أن الجمع بينهما خطأ، وأن الصواب حذف نسبة (الشيباني) عن (العجلي) لأنهما لا يجتمعان كما أفاده الدكتور بشار؛ فيما نقله في تعليقه على \" تهذيب المزي \" (٢/٥٣ - ٥٤) عن العلامة مغلطاي؛ وعن الحافظ الخطيب، فراجعه إن شئت.\nوعليه يكون إبراهيم بن أعين الشيباني الرملي هو غير العجلي البصري، والله ﷾ أعلم.\nوجملة القول: أن علة حديث الترجمة العجلي هذا؛ لما تقدم بيانه.\nوقد توبع ممن هو خير منه بنحوه، لكن السند إليه لا يصح لأن فيه بعض الضعفاء، مع أنهم قلبوا أول المتن؛ فجعلوا الولد هو الذي ينظر! رواه محمد بن حميد: أخبرنا زافر بن سليمان: أخبرنا المستلم بن سعيد عن الحكم بن أبان به مرفوعا بلفظ:\n\" ما من ولد بار ينظر نظرة رحمة إلا كتب الله بكل نظرة حجة مبرورة \". قالوا: وإن نظر كل يوم مائة مرة؟ قال: \" نعم، الله أكبر وأطيب \".\nأخرجه البيهقي في \" الشعب \" (٧٨٥٦) .\nقلت: وهذا أنكر من الأول، وهو مسلسل بالعلل:\n١- محمد بن حميد؛ وهو الرازي الحافظ؛ قال الذهبي في \" الكاشف \":","vol":"6","page":242},{"text":"\" وثقه جماعة؛ والأولى تركه \".\nوقال في \" المغني \":\n\" ضعيف لا من قبل الحفظ \"!\nويعني أنه متهم بالكذب، ثم ذكر أقوال الجارحين له؛ ومنها:\n\" وقال صالح جزرة: ما رأيت أحذق بالكذب منه ومن ابن الشاذكوني \".\nالقول فيه ما قال الحافظ في \" التقريب \"، فقال:\n\" حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\n٢- زافر بن سليمان؛ قال الذهبي:\n\" فيه ضعف، وثقه أحمد \".\nوقال الحافظ:\n\" صدوق كثير الأوهام \".\n٣- المستلم بن سعيد؛ وهو خير منهما، قال الذهبي:\n\" صدوق \".\nوقال الحافظ:\n\" صدوق عابد، ربما وهم \":\nقلت: فالآفة إذن من محمد بن حميد الرازي، ولعله سرقه من بعض الكذابين، رواه بسند آخر عن ابن عباس؛ وهو نهشل بن سعيد - وهو كذاب - عن الضحاك عن ابن عباس به. وقد خرجته فيما سيأتي برقم (٦٢٧٣) .","vol":"6","page":243},{"text":"<span data-type=\"title\" id=toc-2729>٢٧١٧ </span>- (إذا وجد أحدكم القملة في المسجد فليدفنها أو ليمطها عنه) .\nضعيف\nرواه البزار في \" مسنده \" (٤٨)، والطبراني في \" الأوسط \" (٢٠/٢ - من ترتيبه) عن خالد بن يوسف السمتي: حدثنا أبي: حدثني زياد عن عتبة الكوفي عن عكرمة مولى ابن عباس عن أبي هريرة مرفوعا. وقال الطبراني:\n\" لم يروه عن زياد إلا يوسف تفرد به ابنه عنه \".\nوقال البزار:\n\" لا نعلمه روي إلا من رواية أبي هريرة بهذا الإسناد، وعتبة بن يقظان مشهور \".\nوقال الهيثمي:\n\" ويوسف ضعيف \".\nقلت: بل هو شر من ذلك؛ ففي \" التقريب \":\n\" تركوه، وكذبه ابن معين \".\nوقريب منه ابنه خالد؛ قال الذهبي في ترجمته:\n\" أما أبوه فهالك؛ وأما هو فضعيف \".\nوللحديث إسناد آخر ضعيف. فقال ابن أبي شيبة في \" المصنف \" (٢/٨١/١) عن يحيى بن أبي كثير عن الحضرمي بن لاحق عن رجل من الأنصار مرفوعا بلفظ:\n\" إذا وجد أحدكم القملة في المسجد فليصرها في ثوبه حتى يخرجها \".\nورجاله ثقات؛ غير الأنصاري فهو مجهول لم يسم، ولو ثبت أنه صحابي لم تضره الجهالة، ولكن الراجح أنه تابعي لأن الحضرمي لم يدرك أحدا من الصحابة،","vol":"6","page":244},{"text":"فقد ذكر في ترجمته من \" التهذيب \" أنه روى عن ابن عباس وابن عمر مرسلا، فإن ذهب أحد إلى أن من الممكن أن يكون صحابيا، وإلى هذا يشير صنيع الإمام أحمد؛ فإنه أخرجه في \" مسنده \" (٥/٤١٠)، فالجواب أنه حينئذ يكون منقطعا بين لاحق والرجل! فالإسناد ضعيف على كل حال، وقد قال البيهقي في \" السنن الكبرى \" (٢/٢٩٤) بعد أن أخرجه عن يحيى بن أبي كثير به:\n\" هذا مرسل حسن في مثل هذا \".\nوالحديث عزاه السيوطي لسعيد بن منصور عن رجل من بني خطمة. وذكر المناوي أنه رواه الحارث بن أبي أسامة أيضا والديلمي.\n<span data-type=\"title\" id=toc-2730>٢٧١٨ </span>- (إذا وضع الطعام فليبدأ أمير القوم، أو صاحب الطعام، أو خير القوم) .\nضعيف\nرواه أبو بكر السلمي في \" المنتقى من حديث أبي الدحداح التميمي \" (١٧٩/١٢)، وعنه ابن عساكر (٣/٢٩٠/١) من طريق محمد بن كثير عن الأوزاعي عن ثابت عن أبي إدريس عائذ الله مرفوعا. وزاد في آخره: ثم أخذ بيد أبي عبيدة، قال: فكانوا يرون أن رسول الله ﷺ كان صائما.\nأورده ابن عساكر في \" ترجمة \" ثابت هذا؛ وهو ابن معبد أخو عطية بن معبد المحاربي؛ وقال:\n\" سمع أبا أمامة الباهلي وروى عن تميم الداري مرسلا وأبي إدريس الخولاني وجابر المحاربي، روى عنه الأوزاعي وسعيد بن عبد العزيز وكان واليا على الساحل \". ولم يذكر فيه توثيقا ولا تجريحا.","vol":"6","page":245},{"text":"ونحوه في \" الجرح والتعديل \" (١/١/٤٥٧) لابن أبي حاتم.\nقلت: فالإسناد ضعيف لإرساله، وجهالة ثابت هذا.\n<span data-type=\"title\" id=toc-2731>٢٧١٩ </span>- (إذا وجد أحدكم لأخيه نصحا في نفسه فليذكره) .\nضعيف جدا\nأخرجه ابن عدي في \" الكامل \" (ق ٣/٢) عن إبراهيم بن محمد بن عبد العزيز الزهري عن أبيه عن محمد بن عبد الله بن عمرو بن عثمان عن سهيل بن أبي صالح عن أبيه عن أبي هريرة أن النبي ﷺ قال: فذكره؛ وقال:\n\" وإبراهيم بن محمد هذا ليس بكثير الحديث، وعامة ما يرويه مناكير كما قاله البخاري، ولا يشبه حديثه حديث أهل الصدق \".\nوقال البخاري فيه:\n\" منكر الحديث \"، وقال: \" سكتوا عنه \".","vol":"6","page":246},{"text":"<span data-type=\"title\" id=toc-2732>٢٧٢٠ </span>- (إن لكل شيء بابا، وإن باب العبادة الصيام) .\nضعيف\nأخرجه ابن المبارك في \" الزهد \" (١٤٢٣): أخبرنا أبو بكر بن أبي مريم قال: حدثني ضمرة بن (١) حبيب قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ ضمرة بن حبيب تابعي ثقة.\nوأبو بكر بن أبي مريم؛ ضعيف مختلط.\nومن هذا الوجه أخرجه القضاعي (ق ٨٧/١) .\n_________\n(١) الأصل ابن أبي. وهو خطأ مطبعي.","vol":"6","page":246},{"text":"<span data-type=\"title\" id=toc-2733>٢٧٢١ </span>- (إذا وقعت في ورطة فقل: بسم الله الرحمن الرحيم، ولا حول ولا قوة إلا بالله العلي العظيم، فإن الله يصرف بها ما شاء من أنواع البلاء) .\nموضوع\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٣٣١)، والرافعي في \" تاريخ قزوين \" (١/٣٢٠) عن عمرو بن شمر عن أبيه قال: سمعت يزيد بن مرة يقول: سمعت سويد بن غفلة يقول: سمعت عليا ﵁ يقول: قال رسول الله ﷺ:\n\" يا علي! ألا أعلمك كلمات إذا وقعت في ورطة قلتها؟\nقلت: بلى جعلني الله فداك، كم من خير قد علمتنيه! قال: \" فذكره.\nقلت: وهذا موضوع؛ آفته عمرو هذا، قال ابن حبان:\n\" يروي الموضوعات عن الثقات \".\nوقال البخاري:\n\" منكر الحديث \".","vol":"6","page":247},{"text":"<span data-type=\"title\" id=toc-2734>٢٧٢٢ </span>- (اذكروا الله ذكرا خاملا، فقيل: وما الذكر الخامل؟ قال: الذكر الخفي) .\nضعيف\nأخرجه ابن المبارك في \" الزهد \" (١٥٥): أخبرنا أبو بكر بن أبي مريم عن ضمرة بن حبيب قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد مرسل ضعيف، ضمرة تابعي من الطبقة الرابعة عند ابن حجر.\nوأبو بكر بن أبي مريم؛ ضعيف مختلط.","vol":"6","page":247},{"text":"<span data-type=\"title\" id=toc-2735>٢٧٢٣ </span>- (إذا مررتم بأهل الشرة فسلموا عليهم؛ تطفأ عنكم شرتهم وثائرتهم) .\nموضوع\nأخرجه البيهقي في \" شعب الإيمان \" (٦/٤٦١/٨٩٠١) من طريق الفياض بن ثابت الموصلي، عن أبان، عن أنس بن مالك مرفوعا.\nثم رواه بهذا الإسناد عن أنس قال:\nشكى أصحاب النبي ﷺ إلى النبي ﷺ فقالوا: يا رسول الله! إن المنافقين يلحظوننا بأعينهم، ويلفظوننا بألسنتهم؟ فقال رسول الله ﷺ:\n\" اتقوهم بسهام الله \".\nقالوا: وما سهام الله يا رسول الله؟ قال:\n\" السلام \".\nوقال البيهقي:\n\" أبان هذا هو ابن أبي عياش؛ متروك \".\nقلت: وبه أعله المناوي في \" الفيض \". وأما في \" التيسير \" فسكت عنه ولم يعله! ثم إنه في الشرح الأول خلط بين الروايتين، فجعل قصة الشكوى في الرواية الأخرى لمتن الرواية الأولى!!","vol":"6","page":248},{"text":"<span data-type=\"title\" id=toc-2736>٢٧٢٤ </span>- (الثابت في مصلاه في صلاة الصبح حتى تطلع الشمس أبلغ في طلب الرزق من الضارب في الأمصار) .\nموضوع\nرواه أبو الشيخ في \" الطبقات \" (٧٥/١)، وأبو نعيم في \" أخبار أصبهان \" (٢/٣٦٣)، وفي \" أحاديث أبي القاسم الأصم \" (٧/٢)، وعنه","vol":"6","page":248},{"text":"الديلمي (٢/٧٠) عن ثابت بن موسى: حدثنا أبو داود النخعي عن خالد بن سلمة المخزومي عن أبان بن عثمان عن أبيه عن النبي ﷺ.\nقلت: وهذا موضوع، آفته النخعي هذا - واسمه سليمان بن عمرو - وهو كذاب.\nوثابت بن موسى؛ ضعيف.\n<span data-type=\"title\" id=toc-2737>٢٧٢٥ </span>- (الحق مع عمار ما لم يغلب عليه دلهة الكبر) .\nمنكر\nرواه أبو الشيخ في \" الطبقات \" (ق ٧٧/١)، والعقيلي في \" الضعفاء \" (٤٢٧) عن سيف بن عمر التميمي عن مبشر بن فضيل عن محمد بن سعد بن أبي وقاص عن أبيه مرفوعا؛ وقال:\n\" مبشر بن الفضيل مجهول بالنقل \".\nقلت: وسيف بن عمر متهم، فالحديث ضعيف جدا.","vol":"6","page":249},{"text":"<span data-type=\"title\" id=toc-2738>٢٧٢٦ </span>- (ما من عبد ولا أمة استغفر في كل يوم سبعين مرة إلا غفر الله له سبعمائة ذنب، وقد خاب عبد أو أمة عمل في اليوم والليلة أكثر من سبعمائة ذنب) .\nضعيف\nأخرجه أبو الشيخ في \" طبقات الأصبهانيين \" (ق ٨٣/١)، والخطيب في \" التاريخ \" (٦/٣٩٣)، والبيهقي في \" الشعب \" (١/٣٦٥)، والأصبهاني في \" الترغيب \" (ص ٥٥)، والرافعي في \" تاريخ قزوين \" (٣/١٤٩) من طريق الحسن بن أبي جعفر عن محمد بن جحادة عن الحسن عن أنس قال:","vol":"6","page":249},{"text":"كنا مع رسول الله ﷺ في مسير فقال: استغفروا، فاستغفرنا، فقال: أتموها سبعين مرة، فأتممناها سبعين مرة، فقال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nالأولى: عنعنة الحسن - وهو البصري - فقد كان مدلسا.\nالأخرى: الحسن بن أبي جعفر؛ فإنه ضعيف كما جزم الحافظ.\nوالحديث قال المنذري في \" الترغيب \" (٢/٢٦٩) مشيرا لتضعيفه:\n\" رواه ابن أبي الدنيا والبيهقي والأصبهاني \".\n<span data-type=\"title\" id=toc-2739>٢٧٢٧ </span>- (من تمسك بالسنة دخل الجنة، قالت عائشة: وما السنة؟ قال: حب أبيك وصاحبه. يعني عمر) .\nضعيف\nرواه ابن الجوزي في \" العلل \" (١/١٩٤)، وكذا ابن عساكر (٩/٣٠١/٢)، والرافعي في \" تاريخ قزوين \" (٤/٢٤٢ - ٢٤٣) من طريق الدارقطني: حدثنا أحمد بن إسحاق بن إبراهيم الملحمي: حدثني محمد بن حماد المصيصي بالرملة: أخبرنا سعيد بن رحمة: أخبرنا محمد بن شعيب بن شابور: أخبرنا عمر مولى غفرة عن هشام بن عروة عن أبيه عن عائشة مرفوعا. قال الدارقطني:\n\" غريب من حديث عمر عن هشام، لم نكتبه إلا عن هذا الشيخ بهذا الإسناد \".\nقلت: وهو إسناد تالف؛ عمر هذا هو ابن عبد الله؛ وهو ضعيف كما في \" التقريب \".\nوسعيد بن رحمة؛ قال ابن حبان:\n\" لا يجوز أن يحتج به لمخالفته الأثبات \".","vol":"6","page":250},{"text":"قلت: والحديث أورده السيوطي في \" الجامع \" من رواية الدارقطني في \" الأفراد \" عن عائشة. وقال الشارح المناوي:\n\" قال ابن الجوزي في \" العلل \": وعمر ضعيف، وقال ابن حبان: يقلب الأخبار ولا يحتج به \".\nومن طريقه أخرجه الهروي في \" ذم الكلام \" (١٤٩/١) .\nورأيت في كتاب أحمد إلى مسدد بن مسربل الذي رواه ابن أبي يعلى في \" طبقات الحنابلة \" (١/٣٤١) في ترجمة مسدد أنه كتب إلى أحمد: اكتب إلي بسنة رسول الله ﷺ، فكتب إليه بما طلب؛ وفيه قوله ﵀:\n\" بلغنا عن النبي ﷺ أنه قال: إن الله ليدخل العبد الجنة بالسنة يتمسك بها \".\nوذكره الشاطبي في \" الاعتصام \" (١/٨٧) معزوا لابن وهب!\nوقد وصله ابن بطة في \" الإبانة \" (١/٣٤٣/٢١٥) من طريق أبي صالح كاتب الليث قال: حدثني الليث قال: حدثني محمد بن عجلان عن عبد الملك بن مسلم اللخمي من أهل الشام قال: بلغني أن رسول الله ﷺ قال: فذكره.\nقلت: فلعل ابن وهب رواه من هذا الوجه، فإن الليث وهو ابن سعد المصري من شيوخه.\n<span data-type=\"title\" id=toc-2740>٢٧٢٨ </span>- (إذا وقف السائل على الباب وقفت الرحمة معه؛ قبلها من قبلها، وردها من ردها، ومن نظر إلى مسكين نظر رحمة؛ نظر الله إليه نظر رحمة، ومن أطال الصلاة خفف الله عنه القيام يوم القيامة، (يوم يقوم الناس لرب العالمين)، ومن أكثر الدعاء قالت الملائكة: صوت معروف، ودعاء مستجاب، وحاجة مقضية) .","vol":"6","page":251},{"text":"ضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٦/٩٥) من طريق إسحاق بن جميل: حدثنا علي بن مسلم: حدثنا سيار: حدثنا جعفر: حدثني رجل عن ثور يرفع الحديث قال: فذكره.\nقلت: وهذا إسناد ضعيف معضل؛ فإن ثورا هذا - وهو ابن يزيد الحمصي - من أتباع التابعين. وفي الطريق إليه عدة علل:\nالأولى: جهالة الرجل الذي لم يسم.\nالثانية: ضعف سيار؛ وهو ابن حاتم العنزي؛ قال الحافظ:\n\" صدوق له أوهام \".\nالثالثة: إسحاق بن جميل؛ لم أعرفه.\n<span data-type=\"title\" id=toc-2741>٢٧٢٩ </span>- (أذهبتم من عندي جميعا وجئتم متفرقين؟! إنما أهلك من كان قبلكم الفرقة) .\nضعيف\nأخرجه أحمد وابنه في \" زوائد المسند \" (١/١٧٨) من طريق المجالد عن زياد بن علاقة عن سعد بن أبي وقاص قال:\n\" لما قدم رسول الله ﷺ المدينة، جاءته جهينة فقالوا: إنك قد نزلت بين أظهرنا، فأوثق لهم، فإسلموا، قال: فبعثنا رسول الله ﷺ في رجب، ولا نكون مائة، وأمرنا أن نغير على حي من بني كنانة إلى جنب جهينة، فأغرنا عليهم، وكانوا كثيرا، فلجأنا إلى جهينة، فمنعونا، وقالوا: لم نقاتل من أخرجنا من البلد الحرام في الشهر الحرام، فقال بعضنا لبعض: ما ترون؟ فقال بعضنا: نأتي نبي الله ﷺ فنخبره، وقال قوم: لا، بل نقيم ههنا، وقلت أنا في أناس معي: لا؛ بل نأتي عير قريش","vol":"6","page":252},{"text":"فنقتطعها، فانطلقنا إلى العير، وكان الفيء إذ ذاك من أخذ شيئا فهو له، فانطلقنا إلى العير وانطلق أصحابنا إلى النبي ﷺ وأخبروه، فقام غضبانا محمر الوجه، فقال: (فذكره)، لأبعثن عليكم رجلا ليس بخيركم، أصبركم على الجوع والعطش. فبعث علينا عبد الله بن جحش الأسدي، فكان أول أمير أمر في الإسلام \".\nقلت: وهذا إسناد ضعيف؛ المجالد هو ابن سعيد الكوفي قال الحافظ:\n\" ليس بالقوي، وقد تغير في آخر عمره \".\n<span data-type=\"title\" id=toc-2742>٢٧٣٠ </span>- (كان رسول الله ﷺ إذا أحس من الناس بغفلة من الموت جاء بعضادتي الباب، ثم هتف ثلاثا: يا أيها الناس! يا أهل الإسلام! أتتكم الموتة راتبة لازمة، جاء الموت بما جاء به، جاء بالروح والراحة، والكرة المباركة لأولياء الرحمن، من أهل دار الخلود الذين كان سعيهم ورغبتم فيها لها، ألا أن لكل ساع غاية، وغاية كل ساع الموت، سابق ومسبوق) .\nمنكر\nأخرجه البيهقي في\" شعب الإيمان \" (٧/٣٥٦/١٠٥٦٩) من الطريق الخضر بن أبان: حدثنا إبراهيم بن عمر الصنعاني: حدثنا الوضين بن عطاء قال: فذكره.\nقالت: وهذا إسناد متصل ضعيف، الوضين بن عطاء قال الحافظ في \" التقريب \":\n\" صدوق، سيىء الحفظ، ورمي بالقدر من السادسة \".","vol":"6","page":253},{"text":"يعني أنه من أتباع التابعين الذين لم يلقوا أحدا من الصحابة والخضر بن أبان ضعفه الحاكم وغيره، وتكلم فيه الدراقطني، كما في \" لسان الميزان \".\nوسيأتي من طريق أخرى (٣١١٨) .\n<span data-type=\"title\" id=toc-2743>٢٧٣١ </span>- (اذهبوا فقاسموهم أنصاف الأموال، ولا تمسوا ذراريهم، لولا أن الله لا يحب ضلالة العمل ما رزيناكم عقالا) .\nضعيف\nأخرجه أبو داود (٣٦١٢) عن عمار بن شعيب (الأصل: شعيب) ابن عبد الله بن الزبيب العنبري: حدثني أبي قال: سمعت جدي الزبيب يقول:\n\" بعث نبي الله ﷺ جيشا إلى بني العنبر، فأخذوهم بـ: (ركبة) (١) من ناحية الطائف فاستاقوهم إلى نبي الله ﷺ، فركبت، فسبقتهم إلى النبي ﷺ، فقلت: السلام عليك يا نبي الله ورحمة الله وبركاته، أتانا جندك فأخذونا، وقد كنا أسلمنا وخضرمنا آذان النعم، فلما قدم بلعنبر قال لي نبي الله ﷺ:\n\" هل لكم بينة على أنكم أسلمتم قبل أن تؤخذوا في هذه الأيام \"؟\nقلت: نعم، قال: \" من بينتك \"؟ قلت: سمرة رجل من بني العنبر، ورجل آخر سماه له، فشهد الرجل؛ وأبي سمرة أن يشهد، فقال النبي الله ﷺ:\n\" قد أبي أن يشهد لك، فتحلف مع شاهدك الآخر؟ \" قلت: نعم، فاستحلفني. فحلفت بالله لقد أسلمنا يوم كذا وكذا، وخضرمنا آذان النعم، فقال نبي الله ﷺ: (فذكره) . قال الزبيب: فدعتني أمي فقالت: هذا الرجل أخذ\n_________\n(١) موضع بالحجاز بين (غمرة) و(ذات عرق)، \" نهاية \".","vol":"6","page":254},{"text":"زربيتي (١)، فانصرفت إلى النبي ﷺ يعني فأخبرته، فقال لي: \" أحسبه \"، فأخذت بتلبيبه، وقمت معه مكاننا، ثم نظر إلينا نبي الله ﷺ قائمين، فقال: ما تريد بأسيرك، فأرسلته من يدى، فقام نبي الله ﷺ فقال للرجل:\n\" رد على هذا زربية أمه التي أخذت منها \"، فقال: يا نبي الله! إنها خرجت من يدي. قال: فاختلع نبي الله ﷺ سيف الرجل فأعطانيه وقال للرجل:\n\" اذهب فزده آصعامن طعام \". قال: فزادني آصعا من شعير.\nقلت: وهذا إسناد ضعيف؛ عمار بن شعيث لم يوثقه أحد؛ ولم يرو عنه سوى اثنين؛ أحدهما ابنه سعد ولم أعرفه! وقال الحافظ في المترجم:\n\" مقبول \".\nيعني عند المتابعة، وإلا فلين الحديث عند التفرد كما هنا. فتحسين ابن عبد البر إياه في \" الاستيعاب \" غير حسن.\nثم إن في إسناد اختلافا، فقد رواه الطبراني في \" المعجم الكبير \" (٥/٢٦٧-٢٦٨-٥٢٩٩ و٥٣٠٠) ولفظه: حدثني شعيث: حدثني عبيد الله بن زبيب ابن ثعلبة: أن أباه ثعلبة حدثه.\n<span data-type=\"title\" id=toc-2744>٢٧٣٢ </span>- (أربع ركعات تركعهن حين تزول الشمس عن كبد السماء تعدل إحياء ليلة في شهر حرام في يوم حرام) .\nموضوع\nرواه الديلمي (١/١/١٦٧) من طريق أبي الشيخ عن سويد بن\n_________\n(١) الزريبة: الطنفسة، وقيل: البساط ذو الخمل، وتكسر زايها، وتضم وتفتح، وجمعها (زرابي) . \" نهاية \".","vol":"6","page":255},{"text":"سعيد: حدثنا محمد بن عمر بن صالح الكلاعي عن طاوس عن حذيفة مرفوعا. قلت: وهذا موضوع؛ آفته الكلاعي هذا؛ قال ابن حبان:\n\" منكر الحديث جدا \".\nوقال الحاكم:\n\" روى عن الحسن وقتادة حديثا موضوعا، روى عنه سويد بن سعيد \".\nقلت: وسويد ضعيف؛ قال الحافظ:\n\" صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول \".\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (١/٩٠/٢) لأبي الشيخ في \" الثواب \" عن حذيفه.\n<span data-type=\"title\" id=toc-2745>٢٧٣٣ </span>- (أراكم ستشرفون مساجدكم بعدي كما شرفت اليهود كنائسها، وكما شرفت النصاري بيعها) .\nضعيف\nأخرجه ابن ماجه (٧٤٠): حدثنا جبارة بن المغلس: حدثنا عبد الكريم ابن عبد الرحمن البجلي عن ليث عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف؛ ليث - وهو ابن أبي سليم - ضعيف. ومثله أو شر منه جبارة بن المغلس.\nوقد صح الحديث عن ابن عباس بإسناد آخر عنه مرفوعا بلفظ:","vol":"6","page":256},{"text":"\" ما أمرت بتشيد المساجد \"، قال ابن عباس: لتزخرفنها كما زخرفت اليهود والنصاري.\nوهو مخرج في \" صحيح أبي داود (٤٧٤) .\n<span data-type=\"title\" id=toc-2746>٢٧٣٤ </span>- (اربطوا أوساطكم بأرديتكم، وعليكم بالهرولة) .\nضعيف\nأخرجه ابن ماجه (٣١١٩)، وابن خزيمة (١/٢٥٥/١)، والحاكم (١/٤٤٢)، وتمام الرازي في \" الفوائد \" (١٤٥/١)، وابن عدي في \" الكامل \" (١٠٩/٢)، وأبو نعيم في \" أخبار أصبهان \" (١/٣٣٨و٢/٢٩١) من طريق يحيى بن يمان عن حمزة بن حبيب الزيات عن حمران بن أعين عن أبي الطفيل عن أبي سعيد قال: فذكره. واللفظ لأبي نعيم وابن عدي، ولفظ ابن ماجه والحاكم:\n\" بأزركم ومشى خلط الهرولة \". وكذا قال تمام؛ إلا أنه شك وزاد فقال:\n\" ومشى أو قال: مشينا خلط الهرولة حتى أتينا مكة \".\nوقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nقلت: وهو مردود بقول البوصيري في \" الزوائد \" (٢١٢/٢) .\n\" هذا إسناد ضعيف، حمران بن أعين الكوفي قال فيه ابن معين: ليس بشيء، وقال النسائي: ليس بثقة.\nويحيى بن يمان العجلي وإن روى له مسلم فقد اختلط بأخرة، ولم يتميزحال من روى عنه هل هو قبل الاختلاط أو بعده \".","vol":"6","page":257},{"text":"وقال الدميري:\n\" انفرد به المصنف، وهو ضعيف منكر، مردود بالأحاديث الصحيحة التي تقدمت أن النبي ﷺ وأصحابه لم يكونوا مشاة من المدينة إلى مكة \".\n<span data-type=\"title\" id=toc-2747>٢٧٣٥ </span>- (أربع أنزلت من كنز تحت العرش: أم الكتاب، وآية الكرسي، وخواتيم البقرة، والكوثر) .\nضعيف\nرواه الديلمي (١/١/١٦٦) عن الوليد بن جميل عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ الوليد بن جميل لين الحديث كما قال أبو زرعة.\nوقال أبو حاتم:\n\" روى عن القاسم أحاديث منكرة \".\nومن طريقه رواه الطبراني في \" الكبير \" (٨/٢٨٠/٧٩٢٠)، والضياء في المختارة؛ كما في \" فيض القدير \".","vol":"6","page":258},{"text":"<span data-type=\"title\" id=toc-2748>٢٧٣٦ </span>- (أربعة من كن فيه كان من المسلمين؛ وبنى الله له بيتا في الجنة أوسع من الدنيا وما فيها: من كان عصمة أمره لا إله إلا الله، وإذا أصاب ذنبا قال: أستغفر الله، وإذا أعطي نعمة قال: الحمد الله، وإذا أصاب مصيبة قال: إنا لله وإنا إليه راجعون) .\nمنكر\nأخرجه الرافعي في \" تاريخه \" (٣/٤٠٥-٤٠٦) تعليقا عن الشيخ أبي إسحاق إبراهيم بن أحمد المراغي الرازي في \" ثواب الأعمال \" بسنده عن علي بن محمد بن الخليل القزويني بسنده عن أبي القاسم الحسين بن محمد","vol":"6","page":258},{"text":"التفليسي بسنده عن عبد الله بن عمر عن حفص بن عاصم عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد مظلم ضعيف؛ أورده في ترجمة ابن الخليل القزويني، ولم يذكر فيه جرحا ولا تعديلا كغالب عادته، ولا رأيته في شيء من كتب الجرح والتعديل.\nومثله الحسين بن محمد التفليسي.\nومثله الشيخ المراغي!\nوأما عبد الله بن عمر؛ فهو العمري؛ ضعيف من قبل حفظه.\n<span data-type=\"title\" id=toc-2749>٢٧٣٧ </span>- (أربعة من كنوز الجنة: إخفاء الصدقة، وكتمان المصيبة، وصلة الرحم، وقول لاحول ولا قوة إلا بالله) .\nضعيف جدا\nأخرجه الخطيب في \" التاريخ \" (١/١٨٦) من طريق أبي إسحاق عن الحارث عن علي عن النبي صلىالله عليه وسلم قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ الحارث - وهو ابن عبد الله الأعور - ضعيف واتهمه بعضهم.\nوأبو إسحاق هو السبيعي؛ وكان اختلط.","vol":"6","page":259},{"text":"<span data-type=\"title\" id=toc-2750>٢٧٣٨ </span>- (أربع دعوتهم مستجابة: الإمام العادل، والرجل يدعو لأخيه بظهر الغيب، ودعوة المظلوم، ورجل يدعو لوالديه) .\nضعيف جدا\nرواه ابن منده في \" المعرفة \" (٢/٢٠٧/١)، والضياء في \" المنتقى من مسموعاته بمرو \" (١٢٧/١) عن حفص بن أبي داود عن قيس بن مسلم عن طارق بن شهاب عن واثلة بن الأسقع مرفوعا.","vol":"6","page":259},{"text":"قلت: وهذا إسناد ضعيف جدا؛ حفص هذا هو ابن سليمان الغاضري القاري؛ قال الحافظ:\n\" متروك الحديث مع إمامته في القراءة \".\nقلت: وخفي حاله على المناوي، فأخذ يعل الحديث في \" الفيض \" بمن دون حفص هذا من الضعفاء!\nوعزاه في \" الجامع \" لأبي نعيم في \" الحلية \"، ولم يذكره الغماري في فهرسه. والله أعلم.\n<span data-type=\"title\" id=toc-2751>٢٧٣٩ </span>- (أربع قبل الظهر كعدلهن بعد العشاء، وأربع بعد العشاء كعدلهن من ليلة القدر) .\nضعيف\nرواه الطبراني في \" الأوسط \" (٥٨/٢ - من ترتيبه): حدثنا إبراهيم هو ابن (بياض في الأصل): حدثنا محرز بن عون: حدثنا يحيى بن عقبة بن أبي العيزار عن محمد بن جحادة عن أنس مرفوعا. وقال:\n\" لم يروه عن ابن جحادة إلا يحيى \".\nقلت: وهو كذاب؛ كما قال ابن معين. وقال البخاري:\n\" منكر الحديث \". وقال أبو حاتم:\n\" يفتعل الحديث \".\nوأخرج الطبراني أيضا (٥٦/٢ - زوائده) عن ناهض بن سالم الباهلي: حدثنا عمار أبو هاشم عن الربيع بن لوط عن عمه البراء بن عازب عن النبي ﷺ قال:\n\" من صلى قبل الظهر أربع ركعات كأنما تهجد بهن من ليلته، ومن صلاهن","vol":"6","page":260},{"text":"بعد العشاء كن كمثلهن من ليلة القدر \".\nقلت: وناهض هذا لم أجد من ذكره؛ وكذلك قال الهيثمي (٢/٢٢١) .\n<span data-type=\"title\" id=toc-2752>٢٧٤٠ </span>- (أربعة لا ينظر الله إليهم: عاق، ومنان، ومدمن خمر، ومكذب بقدر) .\nضعيف جدا\nأخرجه ابن عدي (١/٣٢/٢) من طريق بشر بن نمير عن القاسم بن عبد الرحمن عن أبي أمامة أن نبي الله ﷺ قال: فذكره. وقال في آخر ترجمة بشر هذا:\n\" وعامة ما يرويه عن القاسم وغيره لا يتابع عليه، وهو ضعيف كما ذكروه \".\nقلت: وهو شديد الضعف متروك، لكنه لم يتفرد به، فقال الهيثمي في \" المجمع \" (٧/٢٠٦):\n\" رواه الطبراني بإسنادين، في أحدهما بشر بن نمير وهو متروك، وفي الآخر عمر بن يزيد وهو ضعيف \".\nقلت: هو عمر بن يزيد النضري الشامي، ووقع في \" المعجم الكبير \" (٨/١٤٠/٧٥٤٧)، (ابن زيد) - وهو خطأ مطبعي - قال ابن حبان في \" المجروحين \" (٢/٨٩):\n\" كان يقلب الأسانيد، ويرفع المراسيل، لا يجوز الاحتجاج به على الإطلاق، وإن اعتبر بما يوافق الثقات فلا ضير \".","vol":"6","page":261},{"text":"<span data-type=\"title\" id=toc-2753>٢٧٤١ </span>- (أربع لا تقبل في أربع: نفقة من خيانة، ولا سرقة، ولا غلول، ولا مال يتيم، لا يقبل حج، ولا عمرة، ولا جهاد، ولا صدقة) .","vol":"6","page":261},{"text":"ضعيف.\nأخرجه ابن عدي (٣٣٧/٢)، والديلمي (١/١/١٦٩) عن الكوثر بن حكيم عن نافع عن ابن عمر قال: قال رسول الله ﷺ: ذكره ابن عدي في ترجمة الكوثر هذا؛ وقال في آخرها:\n\" وعامة ما يرويه غير محفوظ \".\nقلت: قال أحمد:\n\" أحاديثه بواطيل \". وقال الدارقطني وغيره:\n\" متروك \".\nوالحديث رواه سعيد بن منصور أيضا عنمكحول مرسلا كما في \" الجامع الصغير \".\n<span data-type=\"title\" id=toc-2754>٢٧٤٢ </span>- (ارجعن مأزورات؛ غير مأجورات) .\nضعيف\nروي من حديث علي بن أبي طالب، وأنس بن مالك.\n١- أما حديث علي؛ فيرويه إسماعيل بن سلمان عن دينارأبي عمر عن محمد ابن الحنفية عن علي قال:\n\" خرج رسول الله ﷺ، فإذا نسوة جلوس، فقال: ما يجلسكن؟ قلن: ننتظر الجنازة، قال: هل تغسلن؟ قلن: لا، قال: هل تحملن؟ قلن: لا، قال: هل تدلين فيمن يدلي؟ قلن: لا، قال:..... \" فذكره.\nأخرجه ابن ماجه (١٥٧٨)، وابن حبان في \" الثقات \" (٩/٢٩٠)، وابن بشران في \" الفوائد المنتخبة \" (٦٢/١)، والبيهقي (٣/٧٧) .\nقلت: وهذا إسناد ضعيف، علته إسماعيل بن سلمان هذا - وهو الأزرق","vol":"6","page":262},{"text":"التميمي الكوفي - وهو ضعيف باتفاقهم؛ ولذلك جزم الحافظ في\" التقريب \" بضعفه، بل قال ابن نمير والنسائي:\n\" متروك \". وأما ما نقله السندي عن \" الزوائد \" أنه قال:\n\" في إسناده دينار بن عمر أبو عمر وهو وإن وثقه وكيع وذكره ابن حبان في الثقات؛ فقد قال أبو حاتم: ليس بالمشهور. وقال الأزدي: متروك، وقال الخليلي في \" الإرشاد \": كذاب، وإسماعيل بن سليمان (كذا) قال فيه أبو حاتم: صالح. لكن ذكره ابن حبان في \" الثقات \"، وقال يخطىء \".\nقلت: ففيه أن صاحب \" الزوائد \" دخل عليه ترجمة في أخرى، فإن الذي قال فيه أبو حاتم \" صالح \" ليس هو المترجم، وإنما هو إسماعيل بن سليمان الكحال الضبي البصري، ففي ترجمته ذكر ابنه (١/١/١٧٦) عنه أنه قال فيه:\n\" ضعيف الحديث \". ونقله عنه الحافظ في \" التهذيب \".\nفالرجل ضعيف بلا خلاف، وإيراد ابن حبان إياه في \" الثقات \" (٤/١٩) مع قوله فيه: \" يخطىء \" لا يخرجه عما ذكرنا كما لا يخفى، على أنه لو لم يجرحه بالخطأ، فمعلوم أنه متساهل في التوثيق، فلا يعتد به عند التفرد به فكيف مع المخالفة؟ !\n٢- وأما حديث أنس؛ فله عنه طريقان:\nالأولى: عن الحارث بن زياد عنه قال:\n\" خرجنا مع النبي ﷺ في جنازة، فرأى نسوة، فقال: أتحملنه؟ قلن: لا، قال: تدفنه؟ قلن: لا، قال:.... \" فذكره.","vol":"6","page":263},{"text":"أخرجه أبو يعلى (٣/١٠٦٠): حدثنا أحمد بن المقدام العجلي: أخبرنا محمد بن حمدان: أخبرنا الحارث بن زياد.\nقلت: وهذا إسناد ضعيف؛ الحارث بن زياد قال الذهبي:\n\" ضعيف مجهول \".\nووافقه الحافظ في \" اللسان \".\nوبه أعله الهيثمي (٣/٢٨) .\nومحمد بن حمدان؛ لم أعرفه، ولعله محمد بن حمران القيسي البصري، فإن يكن هو؛ فهو صدوق فيه لين كما في \" التقريب \".\nوالأخرى: عن أبي هدية عنه به نحوه وزاد:\n\" مفتنات الأحياء، مؤذيات الأموات \".\nأخرجه الخطيب في \" التاريخ \" (٦/٢٠١) .\nقلت: وأبو هدبة - واسمه إبراهيم بن هدبة - كذاب خبيث؛ كما قال ابن معين. وقال الخطيب:\n\" حدث عن أنس بالأباطيل \".\n(تنبيه): ذكر المناوي في \" الفيض \" عن ابن الجوزي أنه قال في طريق علي: \" جيد الإسناد \"، بخلاف طريق أنس عند أبي يعلى \".\nثم نقل المناوي تضعيف الهيثمي تبعا للذهبي للحارث راويه كما تقدم. قال:\n\" وقال الدميري: حديث ضعيف تفرد به ابن ماجه، وفيه إسماعيل بن سليمان (كذا) الأزرق؛ ضعفوه.","vol":"6","page":264},{"text":"ثم اتبعه المناوي بقوله:\n\" وبهذا التقرير انكشف أن رمز المصنف لصحته صحيح في حديث علي، لا في حديث أنس، فخذه منقحا \".\nقلت: ما نقحت شيئا، بل خبطت خبط عشواء، فمن أين لحديث علي الصحة بل الجودة وفيه ذلك الأزرق المتفق على ضعفه و(دينار أبو عمر) وقد كذب؟ ! ومن عجيب أمر المناوي أنه بعد أن نقل تجويد ابن الجوزي لإسناده أتبعه بنقل تضعيفه عن الدميري، ثم سكت على هذا التناقض دون أن يرجح أحد النقلين على الاخر ثم قال:\n\" فخذه منقحا \"! وبناء على زعمه هذا قال في \" التيسير \": \" إسناده صحيح \"!!\n<span data-type=\"title\" id=toc-2755>٢٧٤٣ </span>- (أربعة لا يجتمع حبهم في قلب منافق، ولا يحبهم إلا مؤمن: أبو بكر، وعمر، وعثمان، وعلي) .\nضعيف جدا\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١١/١٠٧/١) من طريق أبي عبد الله البكاء عن أبي خلف عن أنس بن مالك مرفوعا به. ومن طريق أبي عامر التوري عن عطاء الخراساني عنه مرفوعا به نحوه دون قوله: \" ولا يحبهم إلا مؤمن \".\nقلت: والإسناد الأول هالك؛ أبو خلف كذبه يحيى بن معين.\nوأبو عبد الله البكاء قال الأزدي:\n\" متروك الحديث \".\nوالإسناد الآخر ضعيف؛ عطاء الخراساني قال الحافظ:","vol":"6","page":265},{"text":"\" صدوق يهم كثيرا ويدلس \".\nوأبو عامر التوري؛ لم أعرفه.\n<span data-type=\"title\" id=toc-2756>٢٧٤٤ </span>- (مهنة إحداكن في بيتها تدرك به عمل المجاهدين في سبيل الله) .\nضعيف\nرواه أبو يعلى في \" مسنده \" (١٦٨/١)، والبزار (٢/١٨٢/١٤٧٥)، والطبراني في \" الأوسط \" (١/١٧٠/٢)، وابن شاهين في \" الترغيب (٣١٣/١)، وأبو الحسن السكري الحربي في \" الثاني من الفوائد \" (١٦٤/٢) عن أبي رجاء الكلبي يعني روح بن المسيب: حدثنا ثابت عن أنس قال:\n\" أتى النساء رسول الله ﷺ فقلن: يا رسول الله ﷺ! ذهب الرجال بالفضل بالجهاد في سبيل الله، فدلنا على شيء ندرك به عمل المجاهدين في سبيل الله؟ فقال: فذكره. وقال البزار:\n\" لا نعلم رواه عن ثابت إلا روح، وهو بصري مشهور \".\nومن هذا الوجه رواه ابن حبان في \" الضعفاء \" وقال:\n\" روح بن المسيب يروي الموضوعات عن الأثبات \".\nوقال ابن معين:\n\" صويلح \". وقال أبو حاتم:\n\" صالح، ليس بالقوي \".\nوسكت عنه ابن كثير في \" تفسيره \"، واغتر بسكوته الصابوني في \" مختصر \" مشعرا قراءه بأنه صحيح!!","vol":"6","page":266},{"text":"<span data-type=\"title\" id=toc-2757>٢٧٤٥ </span>- (أزكى الأعمال كسب المرء بيديه) .\nباطل بهذا اللفظ\nأخرجه ابن عدي (٤١/١) من طريق بهلول بن عبيد الكندي: حدثنا أبو إسحاق السبيعي عن الحارث عن علي:\nسئل رسول الله ﷺ: أي الأعمال أزكى؟ قال: فذكره؛ وقال:\n\" بهلول أحاديثه فيها نظر، ليس مما يتابعه الثقات عليها \".\nوقال ابن أبي حاتم في \" العلل \" (١/٣٩٠) بعد أن ذكر الحديث من هذه الطريق:\n\" قال أبي: هذا الحديث بهذا الإسناد باطل، بهلول ذاهب الحديث \".\nقلت: والحارث - وهو الأعور - متهم أيضا.","vol":"6","page":267},{"text":"<span data-type=\"title\" id=toc-2758>٢٧٤٦ </span>- (أرهقوا القبلة) .\nضعيف\nأخرجه العسكري في \" تصحيفات المحدثين \" (١/٣١٨)، والعقيلي (٤/١٩٦)، وأبو يعلى (١٠٨٤)، والبزار (٥٤ - زوائده)، وأبو بكر المقري في \" الأربعين \" (١٤٥ - ١٤٦)، وابن عدي (٣٤/٢)، والبيهقي في \" الشعب \" (٢/١١١/١) من طريق مصعب بن ثابت عن هشام بن عروة عن أبيه عن عائشة أن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناده ضعيف؛ مصعب بن ثابت لين الحديث كما في \" التقريب \". وقال المناوي:\n\" وقد ضعفوا حديثه، ومن ثم رمز لضعفه \".\n(أرهقوا) أي: ادنوا من السترة.","vol":"6","page":267},{"text":"<span data-type=\"title\" id=toc-2759>٢٧٤٧ </span>- (أرواح المؤمنين طيور خضر في حجر من الجنة، يأكلون من الجنة، ويشربون، ويتعارفون، يقولون: ربنا ألحق بنا إخواننا، وآتنا ما وعدتنا، وأرواح أهل النار في حجر من النار، يأكلون من النار ويشربون من النار، يقولون: ربنا لا تلحق بنا إخواننا، ولا تؤتنا ما وعدتنا) .\nضعيف\nرواه ابن منده في \" المعرفة \" (٢/٣٤٩/١) عن الفرج بن عبيد: أخبرنا مروان عن علي بن الوليد عن عبد الله بن يزيد عن أم مبشر بنت البراء قالت:\nكان رسول الله ﷺ في بيتي في نفر من أصحابه يأكل من طعام صنعته لهم، فسألوه عن الأرواح، فذكرها بذكر امتنع القوم من الطعام؛ ثم قال من بعد:.... فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون أم مبشر لم أعرف أحدا منهم. وقد صح الحديث عن كعب بن مالك وأم مبشر طرفه الأول منه دون قوله: \" ويشربون.... \" إلخ. انظر المشكاة (١٦٣١) .","vol":"6","page":268},{"text":"<span data-type=\"title\" id=toc-2760>٢٧٤٨ </span>- (أريت بني مروان يتعاورون على منبري، فساءني ذلك، ورأيت بني العباس يتعاورون منبري فسرني ذلك) .\nضعيف جدا\nأخرجه الطبراني (١٤٦/١) عن يزيد بن ربيعة قال: حدثنا أبو الأشعث عن ثوبان مرفوعا.\nقلت: وهذا سند ضعيف جدا؛ ابن ربيعة هذا هو الرحبي الدمشقي؛ قال الدارقطني:\n\" متروك \". وكذا قال النسائي، وقال مرة:\n\" ليس بثقة \".","vol":"6","page":268},{"text":"<span data-type=\"title\" id=toc-2761>٢٧٤٩ </span>- (أريت دار هجرتكم سبخة بين ظهراني حرة، فإما أن تكون هجرا، أو تكون يثرب) .\nضعيف\nأخرجه الحاكم (٣/٤٠٠) والطبراني في \" الكبير \" (٨/٣٦ - ٣٧/٧٢٩٦) والبيهقي في \" الدلائل \" (٢/٥٢٢) عن يعقوب بن محمد الزهري: حدثنا حصين بن حذيفة: حدثني أبي وعمومتي عن سعيد بن المسيب عن صهيب قال: قال رسول الله ﷺ: فذكره. وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nكذا قالا، وهو عجب منهما لا سيما الذهبي؛ فإنه أورد الحصين هذا في \" الميزان \" وقال:\n\" مجهول \".\nوسلفه في ذلك ابن أبي حاتم (١/٢/١٩١) عن أبيه.\nويعقوب بن محمد الزهري؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفه أبو زرعة، وقال أحمد: ليس بشيء \".\nوقال الحافظ في \" التقريب \":\n\" صدوق كثير الوهم والرواية عن الضعفاء \".","vol":"6","page":269},{"text":"<span data-type=\"title\" id=toc-2762>٢٧٥٠ </span>- (أزهد الناس في العالم أهله وجيرانه) .\nموضوع\nروي من حديث جابر، وأبي الدرداء، وأبي هريرة.\n١- أما حديث جابر؛ فيرويه ابن عدي في \" الكامل \" (٣٢٨/١) من طريق عباد بن محمد بن عباد بن صهيب: حدثنا يزيد بن النضر المجاشعي عن المنذر","vol":"6","page":269},{"text":"بن زياد: حدثنا محمد بن المنكدر عنه مرفوعا.\nقلت: وهذا موضوع؛ آفته المنذر هذا؛ قال الفلاس:\n\" كان كذابا \". وذكر له الحافظ في \" اللسان \" بعض موضوعاته.\nومن دونه لم أعرف أحدا منهم.\nورواه محمد بن صدران: حدثنا المنذر بن زياد به موقوفا على جابر.\nأخرجه ابن شاهين في \" السنة \" (١٨/٤٩/٢) .\n٢- وأما حديث أبي الدرداء؛ فيرويه إسماعيل بن اليسع الكندي عن عمرو بن شمر عن محمد بن سوقة قال: سمعت عبد الواحد الدمشقي قال:\n\" رأيت أبا الدرداء يحدث الناس ويفتيهم، وولده إلى جنبه وأهل بيته جلوس في جانب يتحدثون! فقيل له: ما بال الناس يرغبون فيما عندك من العلم وأهل بيتك جلوس لاهين؟ قال: إني سمعت رسول الله ﷺ يقول: فذكره.\nأخرجه الديلمي في \" المسند \" (١/١/١٧٣)، وابن عساكر في \" تاريخ دمشق \" (١٠/٢٩٤/٢) والسياق له ولفظه:\n\" أزهد الناس في الأنبياء وأشدهم عليهم الأقربون \".\nقلت: وهذا موضوع أيضا؛ آفته عمرو بن شمر؛ وهو كذاب، كما قال الجوزقاني. وقال ابن حبان:\n\" رافضي يشتم الصحابة، ويروي الموضوعات عن الثقات \".\nوقال البخاري:\n\" منكر الحديث \".","vol":"6","page":270},{"text":"وعبد الواحد الدمشقي؛ قال الذهبي:\n\" لا يدرى من ذا، ولا حدث عنه سوى محمد بن سوقة \".\nوإسماعيل بن اليسع الكندي؛ أورده ابن أبي حاتم في \" الجرح والتعديل \" (١/١/٢٠٤)؛ ولم يذكر فيه جرحا ولا تعديلا.\n٣- وأما حديث أبي هريرة؛ فيرويه الحسين بن حفص: حدثنا إبراهيم بن محمد بن أبي يحيى عن أبي عمرو بن محمد بن حريث عن جده عنه مرفوعا به.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/٨٤ و١٧١) وقال:\n\" إبراهيم هذا في حديثه نكارة، وفي مذهبه فساد \".\nقلت: هو كذاب؛ كما قال ابن معين وغيره.\nوالحسين بن حفص؛ لم أعرفه.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" من رواية ابن عدي وقال:\n\" موضوع، المنذر كذاب \".\nوتعقبه السيوطي في \" اللآلي \" (ص ١٢٦ - طبع الهند) بأن له طريقا أخرى: قال أبو نعيم.... فساق حديث أبي الدرداء كما تقدم، إلا أنه سقط من إسناده عمرو بن شمر الذي هو آفة الحديث! ومع ذلك فقد سكت عليه مع ما فيه من الجهالة! وأعله المناوي بقوله:\n\" وعبد الواحد ضعفه الأزدي \"!\nوكذلك أعله به ابن عراق في \" تنزيه الشريعة \" بكلام الذهبي المتقدم، ثم قال:","vol":"6","page":271},{"text":"\" وبقية رجاله محتج بهم. والله أعلم \".\nولا يخفى ما فيه.\nوجملة القول؛ أن الحديث موضوع من جميع طرقه، وقد حدث وضعه بعد القرن الأول، ولم يكن معروفا لديهم بأنه حديث مرفوع، وعندي مما يدل عليه ثلاث روايات:\nالأولى: عن هشام بن عروة عن أبيه قال:\n\" كان يقال:.... \" فذكره.\nأخرجه ابن أبي خيثمة في \" العلم \" (رقم ٩١) بسند صحيح.\nالثانية: عن عون بن عبد الله قال:\n\" كان يقال:.... \" فذكره.\nأخرجه السهمي في \" تاريخ جرجان \" (٣٦٨) عن المسعودي عنه.\nالثالثة: عن سليمان الأحول قال:\n\" لقيت عكرمة ومعه ابن له، فقلت: أيحفظ هذا من حديثك شيئا؟ فقال: إنه يقال:.... فذكره.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١١/٣٩٠/١) بسند صحيح عنه.\nفلو كانت هذه الجملة حديثا مرفوعا إلى النبي ﷺ لما أغفل ذلك هؤلاء السلف، ولجأوا إلى هذا التعبير \" يقال \"، فإن مثله لا يقال في حديث النبي ﷺ، فالظاهر أنها من الإسرائيليات، ويؤيده ما قاله المناوي:\n\" وذكر كعب أن هذا في التوراة \". والله أعلم.","vol":"6","page":272},{"text":"<span data-type=\"title\" id=toc-2763>٢٧٥١ </span>- (استرني وولني ظهرك) .\nضعيف\nأخرجه أحمد (١/٣١٧) ومن طريقه الطبراني (١١/٢٩١/١١٧٧٣) من طريق شريك عن حسين بن عبد الله عن سماك عن عكرمة عن ابن عباس عن النبي ﷺ:\n\" أنه أمر عليا فوضع له غسلا، ثم أعطاء ثوبا فقال:.... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل حسين بن عبد الله - وهو ابن عبيد الله بن عباس بن عبد المطلب - ضعيف. ومثله شريك بن عبد الله القاضي.","vol":"6","page":273},{"text":"<span data-type=\"title\" id=toc-2764>٢٧٥٢ </span>- (استعد للموت قبل نزول الموت) .\nموضوع\nاخرجه الحاكم (٤/٣١٢)، والعقيلي في \" الضعفاء \" (ص ٣٧)، وابن بشران في \" الأمالي \" (١٩/٢ و١١٣/١)، وأبو عروبة الحراني في \" حديثه \" (٣/١)، وأبو القاسم الهمداني في \" الفوائد \" (١/٢٠٣/١)، والسلفي في \" الطيوريات \" (٢٥٠/١) عن إسحاق بن ناصح عن قيس (وقال الحاكم: حدثنا شيبان، ثم اتفقوا) عن منصور عن ربعي بن حراش عن طارق بن عبد الله المحاربي مرفوعا به. وقال العقيلي:\n\" ليس بمحفوظ من حديث قيس ولا غيره، ولا يتابع هذا الشيخ عليه أحد \".\nيعني إسحاق بن ناصح، وقد قال ابن أبي حاتم (١/١/٢٣٥):\n\" سمعت أبي وذكر حديثا رواه إسحاق بن ناصح عن قيس بن الربيع، فقال: كذب على قيس بن الربيع \".\nقلت: وأما الحاكم فقال:","vol":"6","page":273},{"text":"\" صحيح \"! ووافقه الذهبي! وهو من عجائبه؛ وهو القائل في ترجمة إسحاق هذا في كتابه \" الضعفاء \":\n\" كذاب مفتر \"!\n<span data-type=\"title\" id=toc-2765>٢٧٥٣ </span>- (استعينوا بلا حول ولا قوة إلا بالله؛ فإنها تذهب سبعين بابا من الضر أدناها الهم) .\nمنكر\nرواه أبو نعيم في \" الحلية \" (٣/١٥٦)، و\" أخبار أصبهان \" (٢/٩٣ - ٩٤) عن محمد بن يحيى بن أبي عمر: حدثنا عبد المجيد بن عبد العزيز بن أبي رواد عن بلهط بن عباد عن محمد بن المنكدر عن جابر قال:\nشكونا إلى رسول الله ﷺ حر الرمضاء فلم يشكنا وقال: فذكره.\nقلت: وهذا إسناد ضعيف، بلهط بن عباد وثقه الطبراني وابن حبان؛ وقال الذهبي:\n\" لا يعرف، والخبر منكر \". يعني هذا.\nوعبد المجيد بن عبد العزيز؛ قال في \" التقريب \":\n\" صدوق يخطىء / وكان مرجئا، أفرط ابن حبان فقال: متروك \".\nوالحديث أخرجه الطبراني في \" المعجم الصغير \" (ص ٨٨)، والعقيلي في \" الضعفاء \" (ص ٦٠ - ٦١) من هذا الوجه بلفظ:\n\" استكثروا من لا حول.... \" الحديث، وقال العقيلي:\n\" بلهط مجهول في الرواية، حديثه غير محفوظ، ولا يتابع عليه \" قال:\n\" وهذا اللفظ لا يصح فيه شيء \".","vol":"6","page":274},{"text":"<span data-type=\"title\" id=toc-2766>٢٧٥٤ </span>- (استعينوا على الرزق بالصدقة)\nضعيف\nرواه الديلمي (١/١/٤٧) عن محمد بن خالد المخزومي: حدثنا بكر بن عبد الله المزني عن أبيه مرفوعا. وقال الحافظ:\n\" قلت: محمد بن خالد ضعيف، وسيأتي بلفظ:\n\" استنزلوا الرزق بالصدقة \"، من حديث أبي هريرة، وفيه سليمان بن عمرو متروك \".\nوالمخزومي هذا كأنه مجهول، فإنه لم يتكلم فيه غير ابن الجوزي فقال:\n\" مجروح \". وأما ابن حبان فذكره على قاعدته في \" الثقات \".\nوأما سليمان بن عمرو فهو كذاب؛ وهو النخعي.\nلكن ذكر السيوطي أنه رواه باللفظ الثاني البيهقي في \" الشعب \" عن علي، وابن عدي عن جبير بن مطعم.\nقلت: وإسنادهما مما لا يفرح به لشدة ضعفها؛ أما الأول ففيه عند البيهقي في حديث له (٢/٧٤) هارون بن يحيى الحاطبي، روى أحاديث منكرة، وقال العقيلي في \" الضعفاء \":\n\" لا يتابع على حديثه \".\nفلا جرم أن البيهقي ضعفه جدا، فقال:\n\" لا أحفظه إلا بهذا الإسناد، وهو ضعيف بمرة \".\nوأما حديث جبير بن مطعم؛ فأخرجه ابن عدي في جملة أحاديث لحبيب بن","vol":"6","page":275},{"text":"أبي حبيب كاتب مالك، وقال (٢/٤١١ - ٤١٢):\n\" كلها موضوعة \".\nوصدرها بقوله في مطلع الترجمة:\n\" كاتب مالك بن أنس، يضع الحديث \".\n<span data-type=\"title\" id=toc-2767>٢٧٥٥ </span>- (استعتبوا الخيل تعتب) .\nموضوع\nذكره ابن عدي في ترجمة محمد بن إبراهيم بن العلاء: زبريق الحمصي من \" الكامل \" (٣٧٥/٢)، فروى عن محمد بن عوف أنه ذكر له حديث إبراهيم بن العلاء عن بقية عن محمد بن زياد عن أبي أمامة مرفوعا بهذا الحديث؛ فقال:\n\" رأيته على ظهر كتابه ملحوقا، فأنكرته وقلت له، فتركه \".\nفقال ابن عوف:\n\" وهذا من عمل ابنه محمد بن إبراهيم كان يسرق الأحاديث، فأما أبوه فشيخ غير متهم، لم يكن يفعل من هذا شيئا \".\nقال ابن عدي:\n\" وإبراهيم بن العلاء هذا حديثه مستقيم، ولم يرم إلا بهذا الحديث، ويشبه أن يكون من عمل ابنه كما ذكره ابن عوف \".\nقلت: وكذا في ترجمة إبراهيم بن العلاء من \" تاريخ ابن عساكر \" (٢/٢٤٤/٢)، ويبدو أن فيها خرما.","vol":"6","page":276},{"text":"واعلم أن الذهبي ترجم محمد بن إبراهيم هذا في \" الميزان \" ولم يزد فيه على قوله:\n\" قال محمد بن عوف: كان يسرق الحديث، فأما أبوه فغير متهم. قلت: وتكلم فيه أيضا ابن عدي \".\nفتعقبه الحافظ في \" اللسان \" (٥/٢١) بقوله:\n\" ولم يتكلم ابن عدي في هذا الحمصي، وإنما تكلم وترجم لمحمد بن إبراهيم الشامي.... \".\nقلت: خفي على الحافظ ﵀ كلام ابن عدي الذي نقلته آنفا، وهو قوله:\n\" ويشبه أن يكون من عمل ابنه..... \".\nفهذا هو الذي عناه الذهبي بقوله:\n\" وتكلم فيه أيضا ابن عدي \".\nوأما الشامي؛ فهو راو آخر، وقد ترجم له ابن عدي أيضا (ق ٣٧٣/١) وقد كذبه الدارقطني وغيره.\nثم رأيت الحديث قد وصله أبو أحمد الحاكم في \" الكنى \" (٣٠/٢) من طريق أحمد بن عمير بن يوسف: أخبرنا محمد بن عوف.. فذكره كما تقدم عن ابن عدي، إسنادا وإعلالا.\n<span data-type=\"title\" id=toc-2768>٢٧٥٦ </span>- (استشرت جبريل في الشاهد واليمين فأمرني) .\nضعيف\nرواه الديلمي (١/١/١٧٤) عن حبيب بن أبي حبيب: حدثنا","vol":"6","page":277},{"text":"إبراهيم بن الحسين عن أبيه عن جده مسلمة بن قيس مرفوعا.\nومن هذا الوجه رواه أيضا أبو نعيم وابن منده في \" المعرفة \".\nقلت: وهذا إسناد ضعيف مظلم؛ من دون مسلمة بن قيس لم أجد لهم ترجمة، وفيمن يسمى حبيب بن أبي حبيب جماعة أكثرهم غير معتمد، ولم يتبين لي الآن من هو منهم.\n<span data-type=\"title\" id=toc-2769>٢٧٥٧ </span>- (أشد الناس عذابا يوم القيامة المكفي الفارغ) .\nضعيف جدا\nرواه الديلمي (١/١/١١٧) عن يحيى بن يحيى: حدثنا ابن لهيعة عن عبد الله بن قرة عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ عبد الله بن قرة لم أعرفه، ولعله تحرف على الناسخ.\nوابن لهيعة؛ مشهور بالضعف.\nويحيى بن يحيى؛ الظاهر أنه الذي في \" الميزان \":\n\" يحيى بن أبي زكريا: يحيى الغساني، واسطي روى عن هشام بن عروة، قال ابن حبان: لا تجوز الرواية عنه لما أكثر من مخالفة الثقات فيما يرويه عن الأثبات \".","vol":"6","page":278},{"text":"<span data-type=\"title\" id=toc-2770>٢٧٥٨ </span>- (استعينوا بطعام السحر على صيام النهار، وبالقيلولة على قيام الليل) .\nضعيف\nأخرجه ابن ماجه (١٦٩٣)، وابن نصر في \" قيام الليل \" (ص","vol":"6","page":278},{"text":"٤٠)، وابن خزيمة في \" صحيحه \" (ق ٥٦/١ - ٢)، والطبراني في \" الكبير \" (٣/١٢٩/١)، والمخلص في \" الفوائد المنتقاة \" (٣/١٥١/١)، وابن عدي (١٥٠/٢ و١٧١/٢)، والحاكم (١/٤٢٥)، والبيهقي في \" الشعب \" (٢/٣٤/١)، وابن النجار في \" ذيل تاريخ بغداد \" (١٠/١٥/٢)، وغيرهم عن زمعة بن صالح عن سلمة بن وهرام عن عكرمة عن ابن عباس مرفوعا. وقال الحاكم:\n\" زمعة بن صالح وسلمة بن وهرام ليسا بالمتروكين اللذين لا يحتج بهما \".\nوكذا قال الذهبي في \" تلخيصه \". ولكنه أورد زمعة في \" الضعفاء والمتروكين \" وقال:\n\" ضعفه أحمد وأبو حاتم والدارقطني \".\nولذلك قال الحافظ في \" التقريب \":\n\" ضعيف، وحديثه عند مسلم مقرون \".\nوالحديث أورده ابن أبي حاتم في \" العلل \" (١/٢٤١) من طريق علي بن عبد العزيز عن يزيد بن أبي يزيد الجزري عن المور (كذا) عن أبي هريرة مرفوعا به وقال:\n\" سألت أبي عنه؟ فقال: هؤلاء مجهولان \".\n<span data-type=\"title\" id=toc-2771>٢٧٥٩ </span>- (عد من لا يعودك، وأهد لمن لا يهدي لك) .\nضعيف\nرواه محمد بن المظفر في \" المنتقى من حديث هشام بن عمار \" (١٦١/٢) عنه عن رجل من الأنصار، يقال له أبو ميسرة قال: أخبرت أن رسول الله ﷺ قال: فذكره.","vol":"6","page":279},{"text":"ورواه يحيى بن معين في \" التاريخ والعلل \" (ق ١٦/٢): حدثنا حماد بن أسامة أبو أسامة عن هشام بن عروة عن أيوب بن ميسرة مرفوعا. وقال:\n\" أيوب بن ميسرة هذا مدني \".\nورواه الخطيب في \" الموضح \" (١/١٤٠ - ١٤١) من طريق ابن معين. وهو والبخاري في \" التاريخ \" (١/١/٤٠٠) من طرق أخرى عن هشام بن عروة به.\nقلت: فالإسناد ضعيف لإرساله، ولأن مرسله أيوب بن ميسرة لا يعرف، ترجمه ابن أبي حاتم (١/١/٢٥٧) ترجمة مختصرة كعادته في مثله، ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2772>٢٧٦٠ </span>- (كان إذا أصابه خصاصة نادى أهله: يا أهلاه! صلوا صلوا) .\nضعيف\nأخرجه ابن أبي حاتم كما في \" تفسير ابن كثير \" (٣/١٧١) قال: حدثنا أبي: حدثنا عبد الله بن أبي زياد القطواني: حدثنا سيار: حدثنا جعفر عن ثابت قال: فذكره. قال ثابت:\n\" وكانت الأنبياء إذا نزل بهم أمر فزعوا إلى الصلاة \".\nقلت: وهذا إسناد رجاله ثقات؛ كلهم من رجال \" التهذيب \". إلا أنه مرسل، لأن ثابتا - هو البناني - تابعي معروف مكثر عن أنس، ومع هذا صححه الشيخ الرفاعي في \" مختصره \"، وتبعه بلديه الصابوني، وغالب الظن أنهما لم يعرفا من هو ثابت؟\nثم رأيت الحديث في \" شعب الإيمان \" للبيهقي (٣/١٥٥/٣١٨٥) من طريق أخرى عن سيار بن حاتم به معضلا.","vol":"6","page":280},{"text":"على أن سيارا هذا قال فيه الحافظ:\n\" صدوق له أوهام \".\n<span data-type=\"title\" id=toc-2773>٢٧٦١ </span>- (استعن بيمينك. وأومى بيده إلي الخط) .\nضعيف\nرواه الترمذي (٣/٣٧٥- تحفة)، وابن الأعرابي في \" معجمه \" (٥٧/٢)، وأبو محمد المخلدي في \" الفوائد \" (٢٣٥/١-٢)، وأبو حفص الكتاني (١٤٠/١)، وابن عدي (١٢٢/١)، والخطيب في \" كتاب الجامع لأخلاق الراوي وآداب السامع \" (٤/١٥٢/١) عن الخليل بن مرة عن يحيى ابن أبي صالح السمان عن أبي هريرة قال:\n\" كان رجل من الأنصار يجلس إلى رسول الله ﷺ فيسمع من النبي ﷺ الحديث فيعجبه ولا يحفظه، فشكا ذلك إلى رسول الله ﷺ، فقال: إني لأسمع منك الحديث فيعجبني ولا أحفظه، فقال رسول الله ﷺ: \" فذكره. وقال الترمذي:\n\" ليس إسناد هـ بذلك القائم، وسمعت محمد بن إسماعيل يقول: الخليل بن مرة منكر الحديث \".\nقلت: وشيخه يحيى بن أبي صالح مجهول.\nوقد وجدت له طريقا أخرى؛ رواه البغوي في \" أحاديث طالوت بن عباد \" (١٠٦/١) وعنه ابن عدي (١٢٣/٢) عن الربيع بن مسلم: حدثنا الخصيب بن جحدر عن أبي صالح به، ورواه العقيلي في \" الضعفاء \" (٢٥٨)، وابن أبي حاتم في \" العلل \" (٢/٣٣٩) من طريق عد الصمد بن سليمان عن الخصيب بن جحدر به. وروى العقيلي عن البخاري أنه قال في عبد الصمد هذا:","vol":"6","page":281},{"text":"\" منكر الحديث \". وقال الدراقطني:\n\" متروك \".\nلكن تابعه الربيع بن مسلم وهو ثقة؛ فالآفة من شيخهما ابن جحدر فإنه كذاب.\nوقال ابن أبي حاتم عن أبيه:\n\" هذا حديث منكر وخصيب ضعيف الحديث \".\n<span data-type=\"title\" id=toc-2774>٢٧٦٢ </span>- (استغنوا بغناء الله ﷿، قيل: وما هو؟ قال: عشاء ليلة وغداء يوم) .\nضعيف\nرواه أبو بكر ابن السني في \" القناعة \" (ق ٢٤١/٢) عن زهير بن عباد: حدثنا داود بن هلال عن حبان بن علي عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعا.\nورواه ابن عدي (١٥٣/١) من طريق أبي داود النخعي عن محمد بن عمرو به.\nورواه ابن أبي الدنيا في \" القناعة \" أيضا (٢/١/٢) قال: أخبرت عن نصر بن علي: حدثنا أحمد بن موسى الخزاعي: حدثنا واصل مولى أبي عيينة عن رجاء بن حيوة - فيما أعلم - قال: قال رجل للنبي ﷺ: أوصني، قال: فذكره.\nورواه المعافى بن عمران في \" الزهد \" (٢٥٦/٢): حدثنا عنبسة بن سعيد النهدي عن الحسن مرفوعا به.\nقلت: وهذا مع كونه مرسلا؛ فإن عنبسة بن سعيد - وهو الواسطي النضري (ولعل النهدي محرف النضري) - ضعيف.","vol":"6","page":282},{"text":"والذي قبله مع كونه مرسلا أيضا؛ ومع كونه منقطعا بين ابن أبي الدنيا ونصر بن علي وهو الجهضمي؛ فإن أحمد بن موسى الخزاعي مجهول الحال؛ ذكره ابن أبي حاتم (١/١/٧٥) من رواية جمع عنه، ولم يذكر فيه جرحا ولا تعديلا.\nولا يقويه الموصول الذي قبله لشدة ضعفه، فإن زهير بن عباد ضعيف كما قال ابن عبد البر؛ وهو الرؤاسي.\nوشيخه داود بن هلال؛ وهو النصيبي لا يعرف، أورده ابن أبي حاتم (١/٢/٤٢٧) من رواية الرؤاسي فقط عنه؛ ولم يذكر فيه جرحا ولا تعديلا.\nوحبان بن علي؛ وهو العنزي.\nومتابعة أبي داود النخعي لا تقويه لأنه كذاب؛ واسمه سليمان بن عمرو.\nوبالجملة؛ فالحديث ضعيف من جميع طرقه، ومن الغريب أن السيوطي لم يعزه في \" جامعيه \" إلا لابن عدي وحده، وأن المناوي بيض له. فلم يبين أن فيه ذاك الكذاب، فكأنه لم يقف على سنده.\n<span data-type=\"title\" id=toc-2775>٢٧٦٣ </span>- (استكثر من الناس من دعاء الخير لك، فإن العبد لا يدري على لسان من يستجاب له أو يرحم، ولذلك جعل الله ﷿ المسلمين شفعاء بعضهم لبعض) .\nباطل\nرواه تمام في \" الفوائد \" (٢٦٢/١) عن زكريا بن يحيى: حدثنى نصير بن أبي عتبة البالسي الدقاق: حدثنا علي بن عيسى الغساني: حدثنا مالك عن أبي الزناد عن الأعرج عن أبي هريرة قال:\nكان آخر ما أوصاني به النبي ﷺ قال: فذكره.","vol":"6","page":283},{"text":"قلت: وهذا إسناد ضعيف؛ الغساني والبالسي مجهولان؛ كما قال الخطيب والذهبي.\nوقد أخرجه الدارقطني في \" غرائب مالك \"، والخطيب في \" الرواة عن مالك \" كلاهما من طريق زكريا بن يحيى الساجي به. وقال الدارقطني:\n\" لم يروه عن مالك إلا علي بن عيسى وهو مجهول و[كذا] الذي قبله \".\nوقال الذهبي:\n\" الخبر باطل \". وأقره الحافظ.\n<span data-type=\"title\" id=toc-2776>٢٧٦٤ </span>- (أسري بي في قفص من لؤلؤ، وفراشه من ذهب) .\nمنكر جدا\nرواه الديلمي (١/١/١٧٤) من طريق البغوي في \" معجمه \": حدثني أبو بكر محمد بن عتاب الأعين: حدثنا علي بن جعفر الأحمر: حدثنا إسحاق بن منصور عن جعفر الأحمر عن هلال الصيرفي عن أبي كثير الأنصاري عن عبد الله بن سعد بن زرارة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ أبو كثير الأنصاري ذكره ابن أبي حاتم (٤/٢/٤٢٩) من رواية إسماعيل بن مسلم العبدي عنه، سمع علي بن أبي طالب، ولم يذكر فيه جرحا ولا تعديلا.\nوسائر الرجال موثقون من رجال \" التهذيب \" غير علي بن جعفر الأحمر؛ ترجمه ابن أبي حاتم أيضا (٣/١/١٧٨) وقال عن أبيه:\n\" وكان ثقة صدوقا \".\nوفي إسناد الحديث اضطراب ذكره الحافظ في ترجمة ابن زرارة هذا من","vol":"6","page":284},{"text":"\" الإصابة \" من طرق ذكرها ثم قال:\n\" ومعظم الرواة في هذه الأسانيد ضعفاء، والمتن منكر جدا \".\n<span data-type=\"title\" id=toc-2777>٢٧٦٥ </span>- (أسعد الناس يوم القيامة العباس) .\nضعيف\nرواه ابن عساكر (٨/٤٧٠/٢) بإسناد رجاله ثقات عن ابن جريج عن رجل عن ابن عمر مرفوعا.\nقلت: وهذا سند ضعيف؛ من أجل الرجل الذي لم يسم.","vol":"6","page":285},{"text":"<span data-type=\"title\" id=toc-2778>٢٧٦٦ </span>- (أسفروا بصلاة الغداة ينظر الله لكم) .\nمنكر\nرواه أبو نعيم في \" أخبار أصبهان \" (١/٩٥) عن أحمد بن مهران: حدثنا خالد بن مخلد: حدثنا يزيد بن عبد الملك بن المغيرة بن نوفل: سمعت زيد بن أسلم يحدث عن أنس مرفوعا.\nأورده في ترجمة ابن مهران هذا وهو أبو جعفر الأصبهاني، وقال:\n\" كان لا يخرج من بيته إلا إلى الصلاة، توفي بـ \" يزد \" سنة أربع وثمانين ومئتين \".\nوتابعه إسحاق بن صدقة عن خالد بن مخلد به.\nأخرجه الديلمي في \" مسند الفردوس \" (١/١/٢٦)، وقال الحافظ في \" مختصره \":\n\" يزيد بن عبد الملك ضعيف، وإسحاق بن صدقة \".\nكذا بياض في الأصل قدر كلمتين، ولعله تركه حتى يراجع ترجمته ثم لم","vol":"6","page":285},{"text":"يتسن له العودة إلى تسويده، وقد ذكر في \" اللسان \" تبعا لأصله أن الحاكم روى عن الدارقطني أنه ضعفه.\nوقد خولف في متنه؛ فقال البزار في \" مسنده \" (ص ٤٣ - زوائده): حدثنا محمد بن يحيى بن عبد الكريم الأزدي: حدثنا خالد بن مخلد بلفظ:\n\" فإنه أعظم للأجر \"، وقال:\n\" واختلف فيه على زيد..... \" ثم بين ذلك.\nوهذا اللفظ هو الأقرب إلى الصحة لأنه ثبت من طرق عن رافع بن خديج مرفوعا به، وقد خرجته في \" الإرواء \" (٢٥٨) .\n<span data-type=\"title\" id=toc-2779>٢٧٦٧ </span>- (أسلم الناس (١) إسلاما من سلم المسلمون من لسانه ويده) .\nشاذ\nأخرجه ابن حبان (٢٧) من طريق محمد بن معمر: حدثنا أبو عاصم عن ابن جريج: أخبرني أبو الزبير أنه سمع جابر بن عبد الله قال: سمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات رجال الشيخين، لكن يبدو أن ابن معمر هذا - وهو أبو عبد الله البصري البحراني - وهم في أول متنه، فقد أخرجه مسلم في \" الصحيح \" (١/٤٨) دون الشطر الأول منه فقال: حدثنا الحسن الحلواني وعبد بن حميد جميعا عن أبي عاصم بلفظ:\n\" المسلم من سلم...... \".\n_________\n(١) في \" الإحسان \" (١ / ٢١٠): \" أسلم المسلمين \"","vol":"6","page":286},{"text":"وقد تابعه ابن أبي ليلى عن أبي الزبير به؛ لكنه زاد في أوله بلفظ:\n\" أتى النبي ﷺ رجل فقال:..... يا رسول الله! فأي المسلمين أفضل؟ قال:.... \" فذكره.\nأخرجه أحمد (٣/٣٩١) .\nوابن أبي ليلى - هو محمد بن عبد الرحمن - سيىء الحفظ، لكنه لم يتفرد بهذه الزيادة، فقد روى الأعمش عن أبي سفيان عن جابر قال:\n\" قال رجل للنبي ﷺ: أي الإسلام أفضل؟ قال:.... \" فذكره.\nأخرجه الطيالسي (١٧٧٧)، وأحمد (٣/٣٧٢)، والدارمي (٢/٢٩٩) .\nقلت: وهذا إسناد صحيح على شرط مسلم.\nومثل هذه الزيادة في الشذوذ بل النكارة زيادة أخرى رواها محمد بن سنان القزاز: حدثنا أبو عاصم بهذا الإسناد بلفظ:\n\" أكمل المؤمنين من سلم..... \".\nأخرجه الحاكم (١/١٠) وقال:\n\" إنها زيادة على شرط مسلم \"!\nقلت: وهو وهم، فإن مسلما لم يخرج للقزاز هذا شيئا؛ ثم هو ضعيف كما جزم الحافظ.\nويشهد لزيادة ابن أبي ليلى ومن تابعه حديث أبي موسى الأشعري قال:\n\" قلت: يا رسول الله! أي الإسلام (وفي رواية: المسلمين) أفضل؟ قال: من سلم.... \" الحديث.","vol":"6","page":287},{"text":"أخرجه البخاري (١/٤٦ -٤٧ - فتح، وسلم، والنسائي (٢/٢٦٨)، والترمذي (٣/٣١٨و٣٦٢)، وأحمد (٤/٣٩١) . وقال الترمذي:\n\" حديث صحيح غريب \".\nوأخرجه أحمد (٢/١٦٠و١٨٧و١٩١و١٩٥) من حديث عبد الله بن عمرو مثل الرواية الأولى منهما، وهو عنده من طريق عنه صحح الحاكم (١/١١) بعضها.\nوأخرجه الشيخان من طريق أخرى عنه بلفظ: \" أي الإسلام خير؟ \" والباقي مثله. وكذلك أخرجه النسائي.\nثم رأيته من طريق أخرى بلفظ قريب من لفظ الترجمة؛ وهو:\n<span data-type=\"title\" id=toc-2780>٢٧٦٨ </span>- (أسلم المسلمين من سلم الناس من لسانه ويده) .\nمنكر بهذا اللفظ\nرواه ابن عساكر (١٣/٢٨٠/٢) عن أبي الحسن عمرو ابن دحيم: حدثنا محمد بن مصفى: أخبرنا بقية بن الوليد: أخبرنا أبو زرعة الفلسطيني - وهو يحيى بن أبي عمرو السيباني - عن القاسم بن محمد عن أبي إدريس الخولاني عن أبي زر قال:\nقلت: يا رسول الله! أي المسلمين أسلم؟ قال: من سلم....\nقلت: وهذا إسناد رجاله ثقات؛ على ضعف في محمد بن مصفى غير عمرو هذا فلا يعرف حاله، وفي ترجمته أورده ابن عساكر ولم يذكره فيه جرحا ولا تعديلا.","vol":"6","page":288},{"text":"<span data-type=\"title\" id=toc-2781>٢٧٦٩ </span>- (أسلم سلمهم الله من كل آفة إلا الموت، فإنه لا يسلم عليه، وغفار غفر الله لها، ولا حي أفضل من الأنصار) .","vol":"6","page":288},{"text":"ضعيف.\nرواه الديلمي (١/١/١٧٤) من طريق أبي نعيم وهذا في \" معرفة الصحابة \" (٢/٧٣/١) من طريق سليمان بن ميسرة الخزاعي: حدثنا هارون بن مسلم بن سعدان عن أبيه عن جده عن عمر بن يزيد الكعبي قال:\n\" كنت جالسا مع النبي ﷺ فكان مما حفظت من كلامه أن قال: فذكره.\nومن هذا الوجه أخرجه ابن منده في \" المعرفة \" أيضا كما في \" الإصابة \".\nقلت: وهذا إسناد مظلم ضعيف؛ لم أجد لمن دون الكعبي ترجمة.\n<span data-type=\"title\" id=toc-2782>٢٧٧٠ </span>- (أسلمت عبد القيس طوعا، وأسلم الناس كرها، فبارك الله في عبد القيس وموالي عبد القيس) .\nضعيف\nرواه إسحاق بن راهويه في \" مسنده \" قال: حدثنا سليمان بن نافع العبدي - بحلب - قال: قال لي أبي: وفد المنذر بن ساوى من البحرين فذكره قدومه مع وفد عبد القيس، وفيه: فقال لهم النبي ﷺ: فذكره. ورواه الطبراني في \" المعجم الأوسط \" فقال:\n\" لا يروى عن نافع العبدي إلا بهذا الإسناد تفرد به إسحاق \".\nذكره العراقي في \" محجة القرب \"؛ ولم يتكلم عليه بشيء.\nقلت: وإسناده ضعيف؛ لأن نافع أورده ابن أبي حاتم (٢/١/١٤٧) ولم يذكره فيه جرحا ولا تعديلا. وقد قال الذهبي فيه:\n\" وهو غير معروف \".","vol":"6","page":289},{"text":"<span data-type=\"title\" id=toc-2783>٢٧٧١ </span>- (أسلم سالمها الله، وغفار غفر الله لها، وتجيب أجابت الله ﷿) .","vol":"6","page":289},{"text":"ضعيف.\nرواه البزار (٣/٣٠٩/٢٨١٧- كشف) والديلمي (١/١/١٧٣) من طريق الطبراني عن عمرو بن خالد: حدثنا ابن لهيعة عن يزيد بن أبي حبيب عن أبي الخير عن عبد الله بن سندر الجذامي مرفوعا.\nقلت: وهذا إسناد ضعيف من أجل ابن لهيعة.\nوالحديث قال الهيثمي في \" المجمع \" (١٠/٤٦):\n\" وعن ابن سندر قال: قال رسول الله ﷺ: ... (فذكره) رواه الطبراني، ورواه البزار بنحوه، وإسنادهما حسن \"!\nوقال الحافظ في \" مختصر الزوائد \" (٢/٣٨٠):\n\" قلت: ابن لهيعة ضعيف، واللفظ الآخر منكر \".\n<span data-type=\"title\" id=toc-2784>٢٧٧٢ </span>- (اسم الله الأعظم الذي إذا دعي به أجاب في هذه الآية من آل عمران: (قل اللهم مالك الملك تؤتي الملك من تشاء) إلى آخره) .\nموضوع\nرواه الطبراني (٣/١٧٧/١): حدثنا محمد بن زكريا الغلابي: أخبرنا جعفر بن جسر بن فرقد: أخبرنا أبي عن عمرو بن مالك عن أبي الجوزاء عن ابن عباس مرفوعا.\nقلت: وهذا موضوع؛ آفته الغلابي هذا، قال الدارقطني:\n\" كان يضع الحديث \".\nوجعفر بن جسر وأبوه ضعيفان، وأبوه أشد ضعفا منه.","vol":"6","page":290},{"text":"قلت: وقد ثبت أن اسم الله الأعظم في فاتحة آل عمران، وهو مخرج في \" صحيح أبي داود \" (١٣٤٣)، و\" الصحيحة \" (٧٤٦) .\n<span data-type=\"title\" id=toc-2785>٢٧٧٣ </span>- (اسم الله الأعظم في ست آيات في آخر سورة الحشر) .\nضعيف\nرواه الواحدي في تفسيره (٤/١٣٨/٢)، والديلمي (١/١/١٧٣) عن يحيى بن ثعلبة: حدثني الحكم بن عتيبة عن سعيد بن جبير (وقال الديلمي: ميمون بن مهران) عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، يحيى بن ثعلبة ضعفه الدارقطني.","vol":"6","page":291},{"text":"<span data-type=\"title\" id=toc-2786>٢٧٧٤ </span>- (اسم الله على فم كل مسلم) .\nموضوع\nرواه الطبراني في \" الأوسط \" (١/١٣٠/٢)، وابن عدي (٦/٣٨٥)، وعنه البيهقي (٩/٢٤٠) عن مروان بن سالم عن عبد الرحمن بن عمرو الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة قال:\nسأل رجل النبي ﷺ: أرأيت الرجل يذبح وينسى أن يسمي؟ فقال رسول الله ﷺ: فذكره. وقال الطبراني:\n\" لم يروه عن الأوزاعي إلا مروان \". وقال ابن عدي:\n\" وعامة ما يرويه مما لا يتابعه الثقات عليه \".\nقلت: وقال أحمد وغيره:\n\" ليس بثقة \". وقال الدراقطني:\n\" متروك \". وقال الشيخان وأبو حاتم:","vol":"6","page":291},{"text":"\" منكر الحديث \". وقال أبو عروبة الحراني:\n\" يضع الحديث \".\nوقال البيهقي عقبه:\n\" وهذا الحديث منكر بهذا الإسناد \".\nوقال عبد الحق الأشبيلي في \" الأحكام الكبرى \" (١٩٢/٢):\n\" حديث ضعيف \".\nوقال ابن كثير في \" التفسير \" (٢/١٧٠):\n\" إسناده ضعيف، فإن مروان بن سالم القرقساني ضعيف تكلم فيه غير واحد من الأئمة \".\n<span data-type=\"title\" id=toc-2787>٢٧٧٥ </span>- (اسم الله الأعظم؛ الذي إذا دعي به أجاب؛ وإذا سئل به أعطى؛ الدعوة التي دعا بها يونس حيث ناداه في الظلمات الثلاث: (لا إله إلا أنت سبحانك إني كنت من الظالمين» .\nضعيف\nأخرجه الحاكم (١/٥٠٥-٥٠٦) عن أحمد بن عمرو بن بكر السكسكي: حدثني أبي عن محمد بن زيد عن سعيد بن المسيب عن سعد بن مالك ﵁ قال: سمعت رسول الله ﷺ يقول:\n\" هل أدلكم على اسم الله الأعظم ... \".\nفقال رجل: يا رسول الله! هل كانت ليونس خاصة أم للمؤمنين عامة؟ فقال رسول الله ﷺ: ألا تسمع قول الله ﷿ (ونجيناه من الغم وكذلك ننجي المؤمنين)، وقال رسول الله عليه وسلم: \" أيما مسلم دعا بها في مرضه أربعين مرة فمات","vol":"6","page":292},{"text":"في مرضه ذلك؛ أعطي أجر شهيد، وإن برأ وقد غفر له جميع ذنوبه \".\nسكت عنه الحاكم، وكذا الذهبي؛ مع أنه أورد عمرو بن بكر السكسكي في \" الميزان \" وقال:\n\" واه، أحاديثه شبه موضوعة \". وقال في \" الضعفاء \":\n\" اتهمه ابن حبان \".\nوقد تابعه على بعضه علي بن زيد عن سعيد بن المسيب به دون قوله: \" أيما مسلم دعا بها ... \" وزاد: \" فهو شرط من الله لمن دعاه به \".\nأخرجه ابن جرير في \" التفسير \" (١٧/٨٢) .\n<span data-type=\"title\" id=toc-2788>٢٧٧٦ </span>- (اشتد غضب الله على الزناة) .\nضعيف\nرواه أبو الشيخ ابن حيان في \" العوالي \" (١/٢٤/١)، وعنه الديلمي (١/١/١١٥) عن عباد بن كثير عن عمران القصير عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف؛ أو ضعيف جدا، لأن عباد بن كثير إن كان الثقفي البصري - وهو الأقرب - فهو متروك، وإن كان الرملي الفلسطيني فضعيف، وإنما استقربت أنه الثقفي البصري؛ لأن شيخه (عمران القصير) وهو ابن مسلم، بصري أيضا، والله أعلم.","vol":"6","page":293},{"text":"<span data-type=\"title\" id=toc-2789>٢٧٧٧ </span>- (اشتد غضب الله على من آذاني في عترتي) .\nضعيف\nرواه الديلمي (١/١/١١٦) عن بشر الهذيل الكوفي: حدثني أبو إسرائيل عن عطية عن أبي سعيد مرفوعا.\nقلت: وها إسناد ضعيف، عطية - وهو العوفي - ضعيف مدلس، ومثله في","vol":"6","page":293},{"text":"الضعف أبو إسرائيل واسمه إسماعيل بن خليفة، قال الحافظ:\n\" صدوق سيىء الحفظ، نسب إلى الغلو في التشيع \".\nوبشر بن الهذيل؛ أورده ابن أبي حاتم (١/١/٣٧٠) ولم يزد فيه على قوله:\n\" حدثنا عنه محمد بن ثواب الهباري الكوفي، وقا: كان عجبا في الفضل \".\nثم وقفت للحديث على شاهد واه شديد الضعف لا يفرح به؛ أخرجه ابن عدي (٦/٣٠٢) في ترجمة محمد بن محمد بن الأسعث أبي الحسن الكوفي المصري قال: حدثني موسى بن إسماعيل بن موسى بن جعفر بن محمد: حدثني أبي عن أبيه عن جده جعفر عن أبيه عن جده علي بن الحسين عن أبيه عن علي مرفوعا به، إلا أنه قال:\n\" وغضبي على من أهرق دمي وآذاني في عترتي \".\nوابن الأشعث هذا متهم بالوضع كما تقدم بيانه تحت الحديث (١٧٩٥)، والسيوطي مع تساهله المعروف، فقد ساق له عدة أحاديث في كتابه \" ذيل الأحاديث الموضوعة \" (ص ١١٣-هندية)، منها هذا الحديث، ونقل كلام الذهبي وابن عدي فيه، وقول الدراقطني:\n\" آية من آيات الله، وضع ذاك الكتاب يعني العلويات \".\nوقد مضى له حديث موضوع برقم (١٧٩٥)، وحديث آخر برقم (١٩٩٦) .\n<span data-type=\"title\" id=toc-2790>٢٧٧٨ </span>- (أسمع صلاصل، ثم أسكت عند ذلك، فما من مرة يوحى إلي إلا ظننت أن نفسي تفيض) .","vol":"6","page":294},{"text":"ضعيف.\nأخرجه أحمد (٢/٢٢٢) والطبراني في \" المعجم الكبير \" (١٣/١٦/٢٢) عن أبيه لهيعة عن يزيد بن أبي حبيب عن عمرو بن الوليد عن عبد الله بن عمرو قال:\n\" سألت النبي ﷺ فقلت: يا رسول الله! هل تحس بالوحي؟ فقال رسول الله ﷺ: \" فذكره.\nقلت: وهذا إسناد ضعيف؛ عمرو بن الوليد - وهو السهمي المصري - مجهول، قال الذهبي في \" الميزان \":\n\" ما روى عنه سوى يزيد بن أبي حبيب \".\nوابن لهيعة ضعيف لسوء حفظه.\nوالحديث قال في \" المجمع \" (٨/٢٥٦):\n\" رواه أحمد والطبراني وإسناده حسن \"!\n<span data-type=\"title\" id=toc-2791>٢٧٧٩ </span>- (استهلال الصبي العطاس) .\nموضوع\nرواه البزار في \" مسنده \" (ص ١٤٣- زوائده) عن محمد بن عبد الرحمن البيلماني عن أبيه عن ابن عمر مرفوعا.\nقال الشيخ - يعني الهيثمي -:\n\" محمد بن عبد الرحمن له مناكير، وهو ضعيف عند أهل العلم \".\nوفي \" الأحكام الكبرى \" (١٦٨/٢) لعبد الحق قال:\n\" البيلماني ضعيف عندهم \".","vol":"6","page":295},{"text":"قلت: بل هو شديد الضعف متهم بالكذب؛ كما تقدم بيانه تحت الحديث (٥٤) .\n<span data-type=\"title\" id=toc-2792>٢٧٨٠ </span>- (اشتد غضب الله على امرأة أدخلت على قوم ولدا ليس منهم، يطلع على عوراتهم، ويشركهم في أموالهم) .\nضعيف جدا\nأخرجه البزار (٢/١٤١/١٣٨٦) وابن عدي (١/٢٢٩) عن إبراهيم بن يزيد: حدثنا أيوب بن موسى عن نافع عن ابن عمر قال: قال رسول الله ﷺ:.. فذكره. قال:\n\" لا نعلمه عن ابن عمر إلا بهذا إلاسناد، وإبراهيم لين الحديث، وإنما يكتب (كذا، ولعله: يتنكب) من حديثه ما تفرد به \".\nقال الشيخ - يعني الهيثمي -:\n\" وهو الخوزي ضعيف \".\nقلت: بل هو متروك الحديث؛ كما في \" التقريب \".","vol":"6","page":296},{"text":"<span data-type=\"title\" id=toc-2793>٢٧٨١ </span>- (أشد الحربِ (١) النساء، وأبعد االلقاء الموت، وأشد منهما الحاجة إلى الناس) .\nضعف جدا\nأخرجه الخطيب في \" التاريخ \" (١٣/١٢٠-١٢١) وعنه ابن الجوزي في \" العلل المنتاهية \" (٢/١٠/٨٢٧)، والرافعي في \" تاريخ قزوين \" (٤/١٠٦) من طريق أبي داود عبد الله بن ضرار بن عمرو عن أبيه عن يزيد الرقاشي عن أنس بن مالك قال: قال رسول الله ﷺ:.. فذكره.\n_________\n(١) وفي بعض الرويات: (الحزن) . انظر \" فيض القدير \".","vol":"6","page":296},{"text":"قلت: وهذا إسناد ضعيف جدا؛ مسلسل بالضعفاء؛ يزيد الرقاشى وعبد الله ابن ضرار ضعيفان، ومن بينهما أشد ضعفا، فقد قال البخاري:\n\" ضرار فيه نظر \"\nوقال أبو نعيم:\n\" له عن يزيد الرقاشي عن أنس عن تميم حديث منكر \"\n<span data-type=\"title\" id=toc-2794>٢٧٨٢ </span>- (أشد الناس عذابا يوم القيامة من يُري الناس أنَّ فيه خيرا ولا خير فيه)\nموضوع\nرواه أبو عبد الرحمن السلمي في (الأربعين في أخلاق الصوفية) (٤/٢) وعنه الديلمي (١/١/١١٦): أخبرنا أبو عمرو محمد بن محمد بن أحمد الرازي حدثنا علي بن سعيد العسكري حدثنا عباد بن الوليد حدثنا أبو شيبان كثير بن شيبان حدثنا الربيع بن بدر عن راشد بن محمد قال قال ابن عمر....فذكره مرفوعا\nقلت: وهذا إسناد ضعيف جدا بل موضوع لأن السلمي نفسه متهم بوضع الأحاديث للصوفية والربيع بن بدر متروك والراوي عنه لم أعرفه","vol":"6","page":297},{"text":"<span data-type=\"title\" id=toc-2795>٢٧٨٣ </span>- (أشد الناس عذابا يوم القيامة رجل قتل نبيا أو رجلا أمر بالمعروف ونهى عن المنكر، ثم قرأ: (إن الذين يكفرون بآيات الله ويقتلون النبين بغير حق ويقتلون الذين يأمرون بالقسط من الناس) إلى أن انتهى إلى قوله -: (وما لهم من ناصرين) ثم قال: ياأبا عبيدة! قتلت بنو إسرائيل ثلاثة وأربعين نبيا من أول النهار في ساعة واحدة، فقام مئة واثنا عشر رجلا من عباد بني إسرائيل فأمروا من قتلهم","vol":"6","page":297},{"text":"بالمعروف ونهوهم عن المنكر، فقتلوا جميعا من آخر النهار في ذلك اليوم؛ فهم الذين ذكرهم الله في كتابه) .\nمنكر جدا.\nرواه ابن جرير الطبري في \" تفسيره \" (٦/٢٨٥/٦٧٨٠)، وابن أبي حاتم في التفسير (١/٢٤٣/٢) ومحمد بن محمد الطائي أبو الفتوح في \" الأربعين في إرشاد السائرين إلى منازل المتقين \" (٢١-٢٢- الحديث ١٠) عن محمد بن حميد: حدثنا أبو الحسن مولى بني أسد عن مكحول عن قبيصة ابن زؤيب الخزاعي عن أبي عبيده بن الجراح ﵁ قال: قلت لرسول الله ﷺ:\nأي الناس أشد عذابا يوم القيامة؟ قال: رجل.... وقال أبو الفتوح:\n\" حديث حسن \".\nكذ قال، وأبو الحسن هذا مجهول كما في \" اللسان \".\nنعم صح من الحديث طرفه الأول عن ابن مسعود مرفوعا بلفظ:\n\" أشد الناس عذابا يوم القيامة رجل قتل نبيا، أو قتله نبي.. \"، وهو مخرج في \" الصحيحة \" (٢٨١) .\n(تنبيه): ساق الحافظ ابن كثير حديث الترجمة من رواية ابن جرير وابن أبي حاتم بإسنادهما، ساكتاعنه، فاغتر به الحلبيان في اختصارهما إياه، فأورداه، وقد التزما فيه الصحة! وزاد الشيخ الصابوني، فذكر في التعليق: \" رواه ابن أبي حاتم وابن جرير \"! موهما القراء أنه من تخريجه! وأما الآخر، فصرح في فهرس المجلد الأول بأنه \" صح \"! والله المستعان.\n<span data-type=\"title\" id=toc-2796>٢٧٨٤ </span>- (أشد الناس عليكم الروم، وإنما هلكتهم مع الساعة) .","vol":"6","page":298},{"text":"ضعيف.\nأخرجه أحمد (٤/٢٣٠) من طريق ابن لهيعة: حدثنا الحارث بن يزيد عن عبد الرحمن بن جبير: أن المستور قال:\n\" بينا أنا عند عمرو بن العاص، فقلت له: سمعت رسول الله ﷺ يقول: (فذكره) فقال له عمرو: ألم أزجرك عن مثل هذا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة. وأنا أظن أنه أخطأ في لفظ الحديث وأن أصله ما رواه عبد الكريم بن الحارث: أن المستورد القرشي قال: سمعت رسول الله ﷺ يقول:\n\" تقوم الساعة والروم أكثر الناس \".\nقال: فبلغ ذلك عمرو بن العاص، فقال: ما هذه الأحاديث التي تذكر عنك أنك تقولها عن رسول الله ﷺ؟ فقال المستورد: قلت الذي سمعت من رسول الله ﷺ، قال: فقال عمرو: لئن قلت ذلك، إنهم لأحلم الناس عند فتنة، وأجبر الناس عند مصيبة، وخير الناس لمساكينهم وضعفائهم \".\nأخرجه مسلم (٨/١٧٦ - ١٧٧) .\nوأخرجه هو وأحمد من طريق موسى بن علي عن أبيه عن المستورد به نحوه.\nومما سبق تعلم خطأ السيوطي في رمزه للحديث بالحسن على ما في بعض نسخ \" الجامع الصغير \"، وإقرار المناوي إياه عليه، وتقليد المعلقين على \" الجامع الكبير \" (١/٩/١٠١٣/٣٢٧٠) له، وتصريح المناوي في \" التيسير \" بحسنه!\n<span data-type=\"title\" id=toc-2797>٢٧٨٥ </span>- (أشهدوا هذا الحجر خيرا، فإنه يوم القيامة شافع مشفع، له لسان وشفتان يشهد لمن استلمه) .","vol":"6","page":299},{"text":"ضعيف.\nرواه الطبراني في \" الأوسط \" (١/١١٨/١) عن إسماعيل بن عياش: حدثنا الوليد بن عباد عن خالد الحذاء عن عطاء عن عائشة مرفوعا. وقال:\n\" لم يروه عن خالد إلا الوليد \".\nقلت: وهو كما قال الذهبي:\n\" مجهول؛ قال ابن عدي: لا يروي عنه غير إسماعيل بن عياش \".\nقلت: وأما ابن حبان فأورده في \" الثقات \" على قاعدته المعروفة في توثيق المجهولين، فقال (٢/٢٨٨):\n\" يروي عن الحسن، روى عنه إسماعيل بن عياش \" ونسبه أزديا \".\nوقال المنذري في \" الترغيب \" (٢/١٢٣):\n\" رواه الطبراني في \" الأوسط \"، ورواته ثقات إلا أن الوليد بن عباد مجهول \".\nقلت: إسماعيل بن عياش ثقة إذا روى عن الشاميين؛ وما أظن الوليد هذا منهم\n<span data-type=\"title\" id=toc-2798>٢٧٨٦ </span>- (إن لكل شيء شرفا، وإن أشرف المجالس ما استقبل به القبلة) .\nضعيف\nرواه ابن سعد (٥/٣٧٠)، والطبراني في \" الكبير \" (٣/٩٨/١)، وابن بشران في \" الكراس الأخير من الجزء الثلاثين \" (ق ١/١)، وأبو حفص الكتاني في جزء من \" حديثه \" (١٣٧/٢)، والحاكم (٤/٢٦٩)، والقضاعي (٨٦/١) عن أبي المقدام هشام بن زياد: أخبرنا محمد بن كعب القرظي عن ابن عباس مرفوعا.\nومن هذا الوجه رواه العقيلي في \" الضعفاء \" (٤٤٨) وله عنده تتمة؛ وقال:\n\" هشام بن زياد قال أحمد: ضعيف الحديث، وقال يحيى: ليس بشيء \".","vol":"6","page":300},{"text":"وقال الذهبي:\n\" متروك \".\nوقد تابعه عيسى بن ميمون المدني عن محمد بن كعب القرظي. أخرجه العقيلي (٣٣٧) وقال:\n\" تابعه من هو نحوه في الضعف \".\nكأنه يعني أبا المقدام، وروى في ترجمة عيسى عن ابن معين: أنه ليس حديثه بشيء، وعن البخاري: منكر الحديث ...\nوتابعه صالح بن حسان عن محمد بن كعب به. أخرجه ابن عدي (١٩٨/١) وقال:\n\" صالح بن حسان بعض حديثه فيه إنكار وهو إلى الضعف أقرب منه إلى الصدق \".\nوتابعه محمد بن معاوية: حدثنا مصادف بن زياد المدني - قال: وأثنى عليه خيرا - قال: سمعت محمد بن كعب القرظي، به.\nأخرجه الحاكم (٤/٢٦٩ - ٢٧٠) وتعقبه الذهبي بقوله:\n\" قلت: هشام متروك، ومحمد بن معاوية كذبه الدارقطني؛ فبطل الحديث \".\n<span data-type=\"title\" id=toc-2799>٢٧٨٧ </span>- (أسرع الخير ثوابا البر وصلة الرحم، وأسرع الشر عقوبة البغي وقطيعة الرحم) .\nضعيف جدا\nرواه ابن ماجه (٤٢١٢)، وابن عدي (٢٠٠/٢) عن صالح بن موسى بن عبيد الله بن إسحاق بن طلحة بن عبيد الله: حدثني معاوية","vol":"6","page":301},{"text":"بن إسحاق عن عائشة بنت طلحة عن عائشة مرفوعا. وقال:\n\" صالح بن موسى عامة ما يرويه لا يتابعه أحد عليه، وهو عندي ممن لا يتعمد الكذب \".\nوقال الحافظ في \" التقريب \":\n\" متروك \".\n(تنبيه): وقع الحديث في \" الجامع الصغير \" و\" الكبير \" معزوا للترمذي مع ابن ماجه، وفي \" ذخائر المواريث \" (٢/٢٧٨) لمسلم وابن ماجه، وفي \" المعجم المفهرس لألفاظ الحديث \" (١/٢٠٤) لمسلم وأبي داود والترمذي وأحمد! وكل ذلك خطأ، والصواب عزوه لابن ماجه فقط من بين الستة؛ كما فعل المنذري في \" الترغيب \" (٣/٣٤٣)، والمزي في \" تحفة الأشراف \" (٧/٩٩/١) .\n<span data-type=\"title\" id=toc-2800>٢٧٨٨ </span>- (أصابتكم فتنة الضراء فصبرتم، وإن أخوف ما أخاف عليكم فتنة السراء من قبل النساء؛ إذا تسورن بالذهب، ولبس ريط الشام وعصب اليمن، وأتعبن الغني، وكلفن الفقير ما لا يجد) .\nضعيف جدا\nأخرجه الخطيب (٣/١٩٠) من طريق عبد الله بن محمد بن اليسع الأنطاكي: حدثنا عبد العزيز بن سليمان الحرملي: حدثنا محمد بن قيس البغدادي: حدثنا محمد بن عبيد: حدثنا مسعر عن أشعث عن أبي البقاء عن رجاء بن حيوة عن معاذ بن جبل قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، أورده الخطيب في ترجمة البغدادي هذا؛ ولم يزد فيها على أن ساق له هذا الحديث فهو مجهول، وهو مما فات الذهبي ثم العسقلاني فلم يترجموه!","vol":"6","page":302},{"text":"وأبو البقاء مثله لم يترجموه. ومثله عبد العزيز بن سليمان الحرملي؛ وقد أورده السمعاني في هذه النسبة (١)، وقال:\n\" يروي عن يعقوب بن كعب الحلبي، روى عنه أبو القاسم الطبراني \"!\nوأما عبد الله بن محمد بن اليسع الأنطاكي؛ فقال الذهبي في \" الميزان \":\n\" قال الأزهري: ليس بحجة، ومنهم من يتهمه \".\n<span data-type=\"title\" id=toc-2801>٢٧٨٩ </span>- (نية المؤمن خير من عمله (٢)، ونية الفاجر شر من عمله) .\nموضوع\nرواه القضاعي في \" مسند الشهاب \" (٤/٢/٢) عن عثمان بن عمر النصيبي قال: أخبرنا عثمان بن عبد الله الشامي قال: أخبرنا بقية عن بحير بن سعد عن خالد بن معدان عن جبير بن نفير عن النواس بن سمعان الكلابي مرفوعا.\nوهذا موضوع، الشامي هذا كان يضع الحديث. والنصيبي لم أعرفه.\nوالجملة الأولى منه أوردها الضبي في \" كتاب الأمثال \" (٤/١) فقال:\n\" وقولهم: نية المؤمن خير من عمله. فيه قولان: يقال: المؤمن ينوي من العمل أكثر مما يطيق فيكتب أجر نيته. وقال أبو عمرو الشيباني وابن الأعرابي: نية المؤمن من عمله خير؛ كأنه قال: نية المؤمن من بعض حسناته.... \".\nويبدو أنه لا يعرفه حديثا، فقد ذكر حديثا آخر مصدرا إياه بقوله: يروى أن النبي ﷺ ذكر المدينة فقال: من أحدث فيها حدثا أو آوى محدثا ... لا يقبل منه\n_________\n(١) نسبة إلى \" الحرملة \". قال السمعاني \" وهي قرية من قرى أنطاكية فيما أظن \".\n(٢) يعني نية المؤمن منفردة عن العمل خير من عمل خال عن نية، كما قال تعالى: \" ليلة القدر خير من ألف شهر \" ليس فيها ليلة القدر. كذا في \" شرح السنة \". (٢ / ١٢٩ / ١)","vol":"6","page":303},{"text":"صرف ولا عدل.... \"، وقال (١٧/٢): \" وقولهم: اطلبوا الخير من حسان الوجوه، يروى ذلك عن رسول الله ﷺ.... \".\nثم رواه القضاعي من طريق يوسف بن عطية عن ثابت عن أنس دون الشطر الثاني منه.\nقلت: ويوسف بن عطية متروك.\nوهو في \" مسند الربيع بن حبيب \" أول حديث فيه: حدثني أبو عبيدة مسلم بن أبي كريمة التميمي عن جابر بن زيد الأزدي عن عبد الله بن عباس مرفوعا الشطر الأول منه.\nوهذا إسناد ضعيف بمرة؛ مسلم هذا مجهول كما قال أبو حاتم والذهبي.\nوالربيع بن حبيب - وهو الفراهيدي البصري - إباضي مجهول ليس له ذكر في كتب أئمتنا، ومسنده هذا هو \" صحيح الإباضية \"! وهو مليء بالأحاديث الواهية والمنكرة، وانظر الحديث الآتي (٦٠٤٤) و(٦٠٤٥) .\nثم رأيت الحديث في \" معجم الطبراني الكبير \" (٦/٢٢٨/٥٩٤٢) وعنه أبو نعيم في \" الحلية \" (٣/٢٥٥) من طريق حاتم بن عباد بن دينار الحرشي: حدثنا يحيى بن قيس الكندي: حدثنا أبو حازم عن سهل بن سعد الساعدي مرفوعا به دون الجملة الأخرى، وزاد:\n\" وعمل المنافق خير من نيته، وكل يعمل على نيته، فإذا عمل المؤمن عملا ثار في قلبه \".\nوحاتم هذا لم أعرفه، وانظر الحديث (٦٠٤٥ و٦٥٠٧) .\nوقال الحافظ العراقي في تخريج الجملة الأولى من \" المغني \" (٢/٣٦٦):","vol":"6","page":304},{"text":"\" أخرجه الطبراني من حديث سهل ومن حديث النواس، وكلاهما ضعيف \".\nقلت: وهذا تساهل كبير، يعرف مما تقدم.\nثم قدر الله أن أعدت تخريج الحديث برقم (٦٠٤٥)، وفيه فوائد لم تذكر هنا؛ والله الموفق.\n<span data-type=\"title\" id=toc-2802>٢٧٩٠ </span>- (أشهد بالله، وأشهد لله، لقد قال لي جبريل ﵇: يا محمد! إن مدمن الخمر كعابد وثن) .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٣/٢٠٤)، وعبد الحفيظ الفاسي في \" الأحاديث المسلسلات \" (ص ٤٤) من طريقه: أشهد بالله، وأشهد لله لقد حدثني القاضي أبو الحسن علي بن محمد بن علي بن محمد القزويني ببغداد قال: أشهد بالله، وأشهد لله لقد حدثني محمد بن أحمد بن عبد الله بن قضاعة (وعند الفاسي: ابن صاعد) قال: أشهد بالله، وأشهد لله لقد حدثني القاسم بن العلاء (وفي الفاسي: ابن علي) الهمداني قال: أشهد بالله، وأشهد لله لقد حدثني محمد بن علي بن محمد الجواد بن علي الرضى بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن السبط الشهيد سيد شباب أهل الجنة مولانا الحسين بن أمير المؤمنين علي بن أبي طالب ﵃ وعليهم السلام: أشهد بالله، وأشهد لله لقد حدثني أبي علي بن محمد: أشهد بالله، وأشهد لله لقد","vol":"6","page":305},{"text":"حدثني أبي محمد بن علي: أشهد بالله وأشهد لله لقد حدثني أبي علي بن موسى، أشهد بالله، وأشهد لله لقد حدثني أبي موسى: أشهد بالله، وأشهد لله لقد حدثني أبي جعفر: أشهد بالله، وأشهد لله: لقد حدثني أبي محمد: أشهد بالله، وأشهد لله لقد حدثني أبي علي: أشهد بالله، وأشهد لله لقد حدثني أبي الحسين: أشهد بالله وأشهد لله لقد حدثني أبي علي بن أبي طالب: قال أشهد بالله وأشهد لله لقد حدثني رسول الله ﷺ قال: فذكره. وقال أبونعيم:\n\" هذا حديث صحيح ثابت، روته العترة الطيبة، ولم نكتبه على هذا الشرط بالشهادة بالله ولله إلا عن هذا الشيخ، وروي عن النبي ﷺ من غير طريق \".\nوأقول: إن كان يعني الصحة للجملة الأخيرة منه \" مدمن الخمر.... \" ولغيره فمسلم، فإن لهذا القدر منه شواهد وطرقا خرجت بعضها في الكتاب الآخر، وإن كان يعني صحة الإسناد لذاته فهيهات؛ فإن شيخه القزويني هذا لم أعرفه؛ ويحتمل أن يكون الذي في \" تاريخ بغداد \" (١٢/٦٩) علي بن محمد بن مهرويه أبو الحسن القزويني، قال الخطيب: \" قدم بغداد وحدث بها ... \" ثم ذكر شيوخه، ولم يذكر فيهم محمد بن عبد الله هذا، والرواة عنه، ولم يذكر فيهم أبا نعيم الأصبهاني، ولو كان هو لذكره فيهم إن شاء الله، وذكر في آخرها عن الحافظ صالح بن أحمد أنه كان شيخا مسنا، ومحله الصدق.\nوابن قضاعة أو ابن صاعد، وابن العلاء أو ابن علي، ومحمد بن علي، وعلي بن محمد بن علي؛ أربعتهم؛ لم أجد من ترجمهم.\nوأما محمد بن علي بن موسى بن جعفر؛ فترجمه الخطيب (٣/٥٤ - ٥٥) ترجمة تدل على أنه مجهول الحال في الرواية، فلم يزد على قوله:\n\" وقد أسند الحديث عن أبيه \"!\nوفي كلام ابن السمعاني الآتي في ترجمة أبيه ما يشعر بضعفه عنده.\nوأما سائر الرواة فمعروفون بالثقة والعدالة، مترجمون في \" التهذيب \" وغيره،","vol":"6","page":306},{"text":"إلا أنه أطال الكلام في علي بن موسى بن جعفر، وذكر عن ابن حبان أنه قال فيه:\n\" يروي عن أبيه العجائب، كأنه كان يهم ويخطىء \".\nوأورد له ابن حبان بسنده عن آبائه مرفوعا أحاديث عدة، ظاهرة النكارة، قال ابن النباتي:\n\" وحق لمن يروي مثل هذا أن يترك ويحذر \".\nلكن قال ابن السمعاني:\n\" والخلل في رواياته من رواته، فإنه ما روى عنه إلا متروك \".\nوفي قوله: \" إلا متروك \"، ما شعر بضعف ابنه محمد الجواد بن علي بن موسى كما سبقت الإشارة إليه.\nوبالجملة فهذا الإسناد واه لا تقوم به حجة، وكونه من طريق أهل البيت ﵃ لا يستلزم صحته، ما دام أن من دونهم وبعض الأدنيين منهم لا يعرفون - ولذلك فإن الحافظ السخاوي لما تكلم على تسلسله؛ ونفى عنه الصحة - كما نقله الفاسي - لم يكن مخطئا. والله أعلم.\n<span data-type=\"title\" id=toc-2803>٢٧٩١ </span>- (أصحاب الأعراف قوم قتلوا في سبيل الله بمعصية آبائهم، فمنعهم قتلهم في سبيل الله عن النار، ومنعتهم معصية آبائهم أن يدخلوا الجنة) .\nمنكر\nأخرجه ابن جرير الطبري في \" التفسير \" (٨/١٣٩) والمحاملي في \" الأمالي \" (٨/١٦٢/١)، وابن قانع في \" معجم الصحابة \"، وسعيد بن منصور من طريق أبي معشر عن يحيى بن شبل مولى بن هاشم عن محمد بن","vol":"6","page":307},{"text":"عبد الرحمن عن أبيه قال:\nسئل رسول الله ﷺ عن أصحاب الأعراف؟ فقال: قوم.... الحديث. وقال ابن جرير:\n\" لا يصح \".\nقلت: وفيه علل:\nالأولى: أبو معشر؛ وهو نجيح السندي ضعيف.\nوالثانية: يحيى بن شبل؛ ترجمه ابن أبي حاتم (٤/٢/١٥٧) برواية جمع عنه. وسمى شيخه (عمر بن عبد الرحمن المزني)؛ فقال: \" عمر \" مكان (محمد) . فالله أعلم بالصواب، فإني لم أجد ما يساعدني على الترجيح. وأفاد الحافظ في \" التهذيب \" أن يحيى هذا مدني، وأن لهم (يحيى بن شبل) شيخ آخر بلخي. ولم يذكر في \" التقريب \" غير البلخي: وقال:\n\" مقبول \".\nوالثالثة: محمد بن عبد الرحمن؛ أو عمر بن عبد الرحمن؛ لم أعرفه، ومثله أبوه. ووقع في \" تفسير ابن كثير \" (٢/٢١٦) بعد أن ساقه برواية سعيد بن منصور: حدثنا أبو معشر به، وقع فيه \" يحيى بن عبد الرحمن المدني \"، فقال: \" يحيى \" مكان \" محمد \" أو \" عمر \"!\nثم وجدت ما يرجح أنه \" عمر \" فقد رأيته في \" تفسير ابن أبي حاتم \" (سورة الأعراف) أخرجه من طريق أبي معشر أيضا، فقال فيه: \" عن ابن عبد الرحمن المزني. يعني عمر \". فهذا يوافق ما تقدم عن كتابه \" الجرح \". وكذلك أورده الهيثمي في \" مجمع الزوائد \" (٧/٢٣ - ٢٤) فقال:","vol":"6","page":308},{"text":"\" وعن عمر بن عبد الرحمن المدني عن أبيه ... \" الحديث. وقال:\n\" رواه الطبراني، وفيه أبو معشر نجيح، وهو ضعيف \".\nوإذا ثبت ما ذكرت من الترجيح؛ فمن يكون عمر بن عبد الرحمن هذا؟ يظهر لي أنه الذي في \" التاريخ الكبير \" للبخاري (٣/٢/١٧٢):\n\" عمر بن عبد الرحمن بن عطية بن دلاف المزني المديني \".\nوكذا في \" الجرح والتعديل \" (٣/١٢١) .\nوذكرا أنه روى عن أبيه. وعنه عبد العزيز بن أبي سلمة وغيره. ولم يذكرا فيه جرحا ولا تعديلا. ولم يذكره ابن حبان في \" الثقات \" وهو على شرطه.\n<span data-type=\"title\" id=toc-2804>٢٧٩٢ </span>- (أصحاب البدع كلاب النار) .\nضعيف. رواه ابن البناء في \" الرد على المبتدعة \" (٣/١) عن بقية بن الوليد عن أبي عبد الرحمن القرشي عن أبي () (١) أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف، أبو عبد الرحمن القرشي لم أعرفه، وفي \" الميزان \":\n\" أبو عبد الرحمن الشامي، عن عبادة بن نسي، قال الأزدي: كذاب. قلت: لعله المصلوب \".\nقلت: فلعله هذا.\nوبقية مدلس؛ وقد عنعنه.\n_________\n(١) كذا في الأصل يوجد خرق","vol":"6","page":309},{"text":"<span data-type=\"title\" id=toc-2805>٢٧٩٣ </span>- (الاستغفار في الصحيفة يتلألأ نورا) .","vol":"6","page":309},{"text":"موضوع.\nرواه ابن عساكر (٧/٢٦٨/١) من طريق سليمان بن أحمد بن يحيى: أخبرنا أبو نصر ليث بن محمد بن ليث بن عبد الرحمن المروزي: أخبرنا محمد بن علي بن مهدي الآملي: أخبرنا نصر بن العلاء المروزي: أخبرنا النضر بن شميل عن بهز بن حكيم عن أبيه عن جده مرفوعا.\nأورده في ترجمة سليمان هذا؛ وهو أبو أيوب الملطي؛ ووصفه بالحافظ ولم يذكر فيه جرحا ولا تعديلا، مع أن الحافظ الدارقطني والخطيب البغدادي كذباه كما في \" اللسان \"، ولعل السيوطي خفي عليه هذا حتى استساغ أن يسود بحديثه هذا كتابه \" الجامع الصغير \"، كما خفي ذلك على شارحه المناوي فلم يعله إلا بأن فيه بهز بن حكيم!\n<span data-type=\"title\" id=toc-2806>٢٧٩٤ </span>- (كان يتعوذ في دبر الصلاة من الأربع: من عذاب القبر، وعذاب النار، وشر الفتن ما ظهر منها وما بطن، ومن الأعور الكذاب) .\nضعيف\nأخرجه البخاري في \" التاريخ الكبير \" (١/٢/١١٩) من طريق البراء بن يزيد قال: حدثنا أبو نضرة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف؛ البراء هذا هو ابن عبد الله بن يزيد الغنوي، وهو ضعيف؛ كما في \" التقريب \".","vol":"6","page":310},{"text":"<span data-type=\"title\" id=toc-2807>٢٧٩٥ </span>- (يا معاذ! أطع كل أمير، وصل خلف كل إمام، ولا تسبن أحدا من أصحابي) .\nضعيف\nأخرجه ابن عدي (٨٠/٢) والطبراني في \" الكبير \" (٢٠/١٧٣/٣٧٠) والبيهقي في \" السنن \" (٨/١٨٥) . من طريق إسماعيل بن عياش: حدثنا حميد بن مالك اللخمي عن مكحول عن معاذ بن جبل قال: قال رسول الله ﷺ: فذكره.","vol":"6","page":310},{"text":"قلت: وهذا إسناد ضعيف، حميد بن مالك قال الذهبي:\n\" ضعفه يحيى وأبو زرعة وغيرهما، وقال النسائي: لا أعلم روى عنه غير إسماعيل بن عياش \".\nوقال البيهقي:\n\" وهذا منقطع بين مكحول ومعاذ \".\nوأشار إلى هذا الطبراني، لأنه أورده تحت عنوان:\n\" المراسيل عن معاذ \"، ولهذا قال الهيثمي (٢/٦٧):\n\" ومكحول لم يسمع من معاذ \".\nلكن الفقرة الأخيرة قد صحت عن أبي سعيد الخدري وغيره بلفظ:\n\" لا تسبوا أصحابي ... \" الحديث رواه الشيخان.\nوهو مخرج في \" ظلال الجنة \" (٩٨٨ - ٩٩١) .\n<span data-type=\"title\" id=toc-2808>٢٧٩٦ </span>- (اطلبوا الحوائج عند حسان الوجوه، فإن قضاها قضاها بوجه طلق، وإن ردها ردها بوجه طلق) .\nموضوع\nرواه الطبراني في \" ما انتقاه ابن مردويه عليه \" (١٢٣/١)، وأبو نعيم في \" أخبار أصبهان \" (١/٣٠٩ و٢/٢١٤) عن خلف بن يحيى قاضي الري: حدثنا مصعب بن سلام عن العباس بن عبد الله القرشي عن عمرو بن دينار عن جابر مرفوعا.\nقلت: وأعله ابن الجوزي بـ (مصعب بن سلام) فقال:\n\" ضعفه ابن المديني، ويحيى، وأبو داود \".","vol":"6","page":311},{"text":"لكن قال الحافظ في \" التقريب \".\n\" صدوق له أوهام \".\nوالجملة الأولى من الحديث أخرجها العقيلي (١٦٣)، وابن عدي (٣/١١٣٨)، وأبو نعيم في \" الحلية \" (٣/١٥٦)، عن سليمان بن كزاز: حدثنا عمر بن صهبان عن محمد بن المنكدر عن جابر. وقال العقيلي:\n\" سليمان هذا الغالب على حديثه الوهم، وليس في هذا الباب عن النبي ﷺ شيء يثبت \".\nقلت: أورده أبو نعيم في ترجمة خلف هذا ولم يذكر فيه جرحا ولا تعديلا، وقد كذبه أبو حاتم كما في \" الميزان \" و\" اللسان \".\nوالعباس بن عبد الله القرشي؛ لم أعرفه.\n<span data-type=\"title\" id=toc-2809>٢٧٩٧ </span>- (اطلبوا الخير عند حسان الوجوه، وتسموا بخياركم، وإذا أتاكم كريم قوم فأكرموه) .\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (١٥٦)، وعنه ابن عساكر (٧/٢٧٠/١) وابن الجوزي في \" الموضوعات \" (٢/١٦٢) عن سليمان بن أرقم عن الزهري عن عروة عن عائشة مرفوعا. وروى العقيلي عن البخاري أن سليمان بن أرقم: \" تركوه \"؛ وعن أحمد: \" ليس بشيء \". وفي موضع آخر: \" ليس يسوى فلسا \". ولذلك قال الذهبي في \" الضعفاء \":\n\" تركوه \".","vol":"6","page":312},{"text":"<span data-type=\"title\" id=toc-2810>٢٧٩٨ </span>- (اطلبوا الخير دهركم كله، وتعرضوا لنفحات الله، فإن لله نفحات من رحمته، يصيب بها من يشاء من عباده، وسلوه أن يستر عوراتكم، وأن يؤمن روعاتكم) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/٣٦/٢)، والقضاعي (٥٩/١)، والبيهقي في \" الأسماء والصفات \" (ص ١٥٠)، و\" الشعب \" (٢/٤٢/١١٢١)، والبغوي في \" شرح السنة \" (٢/٨١/٢)، وابن عبد البر في \" التمهيد \" (٥/٣٣٩) وأبو الفضل الكوكبي في \" مجلس من الأمالي \" (١٩٤/١)، وابن عساكر في \" التاريخ \" (٨/١٦٥/١)، وعبد الغني المقدسي في \" الدعاء \" (ق ١٤٢/٢)، و\" السنن \" (٢٢٨/١)، وابن عساكر أيضا (١٥/٢٥/١)، والضياء المقدسي في \" المنتقى من مسموعاته بمرو \" (١٠١/٢)، والرافعي في \" تاريخ قزوين \" (٣/١٩٢) من طرق عن يحيى بن أيوب عن عيسى بن موسى بن إياس بن بكير عن صفوان بن سليم عن أنس بن مالك مرفوعا، وقال البغوي:\n\" حديث غريب \". وقال المقدسي عبد الغني:\n\" قال الطبراني: لا يروى إلا بهذا الإسناد، تفرد به يحيى بن أيوب \".\nقلت: وهو صدوق ربما أخطأ كما في \" التقريب \"، وقد خولف في إسناده كما يأتي.\nوشيخه عيسى بن موسى؛ هو عيسى بن موسى بن محمد بن إياس بن بكير، هكذا ذكره ابن أبي حاتم (٣/١/٢٨٥) وقال:\n\" سئل أبي عنه؟ فقال: ضعيف \".","vol":"6","page":313},{"text":"وأما ابن حبان فذكره في \" الثقات \"!\nوأورده الذهبي في \" الضعفاء \" لقول أبي حاتم المذكور.\nثم قال المقدسي:\n\" رواه عبد الله بن صالح عن الليث بن سعد عن عيسى بن موسى عن صفوان بن سليم عن رجل من أشجع عن أبي هريرة \".\nوتابعه محمد بن رمح: أنبأ الليث به.\nلكن أخرجه البيهقي (١١٢٣) والمقدسي من طريقين آخرين صحيحين عن الليث بن سعد عن عيسى بن موسى بن إياس بن البكير عن رجل من أشجع به، لم يذكر فيه صفوان، ولعله أصح. وهو على كل حال أصح من رواية يحيى بن أيوب، لأن الليث أحفظ منه. والله أعلم.\nوعليه ففي الحديث علة أخرى؛ وهي جهالة الأشجعي هذا.\n(تنبيه): أعل المناوي الحديث بما لا يقدح فقال:\n\" وفيه حرملة بن يحيى التجيبي، قال أبو حاتم: لا يحتج به، وأورده الذهبي في (الضعفاء والمتروكين) \".\nقلت: وهذا ليس بشيء؛ لأن حرملة هذا لم يتفرد به كما أشرت إليه في أول التخريج بقولي: \" من طرق عن يحيى بن أيوب \"، وإنما العلة القادحة؛ الضعف والجهالة. ثم قال المناوي:\n\" رمز المصنف لضعفه، وقول البغدادي: حسن صحيح. غير صحيح \".\n<span data-type=\"title\" id=toc-2811>٢٧٩٩ </span>- (اطلع في القبور، واعتبر بالنشور) .","vol":"6","page":314},{"text":"موضوع.\nرواه الديلمي (١/١/٥١) عن محمد بن المغيرة: حدثنا مكي بن إبراهيم: حدثنا جعفر بن سليمان عن ثابت عن أنس قال:\n\" جاء رجل إلى رسول الله ﷺ فشكاإليه قسوة القلب فقال:.... \" فذكره.\nبيض له الحافظ في \" مختصر الديلمي \"، ومحمد بن المغيرة هذا الظاهر أنه الشهرزوري، فقد قال ابن عدي:\n\" كان يسرق الحديث، وهو عندي ممن يضع الحديث \".\nوهذا الحديث معروف من رواية الكديمي قال: حدثنا مكي بن إبراهيم به. أخرجه ابن حبان في \" المجروحين \" (٢/٣١٤) وذكره الذهبي فيما أنكر على الكديمي؛ واسمه محمد بن يونس وهو كذاب وضاع، وبه أعل المناوي الحديث، وقد عزاه السيوطي للبيهقي في \" الشعب \".\nفالظاهر أيضا أن محمد بن المغيرة سرقه من الكديمي. والله أعلم.\nوهو في \" الشعب \" (٧/١٦/٩٢٩٢ و٩٢٩٣) من طريقين عن الكديمي.\n<span data-type=\"title\" id=toc-2812>٢٨٠٠ </span>- (اطلعت في الجنة فرأيت أكثر أهلها الفقراء، واطلعت في النار فرأيت أكثر أهلها الأغنياء والنساء) .\nضعيف\nأخرجه أحمد، وابنه عبد الله في \" زائد المسند \" (٢/١٧٣) كلاهما من طريق شريك عن أبي إسحاق عن السائب بن مالك عن عبد الله بن عمرو قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف من أجل شريك - وهو ابن عبد الله القاضي - وهو سيىء الحفظ. وأبو إسحاق - هو السبيعي - وهو مختلط مدلس وقد عنعنه. وجود المنذري (٤/٨٥) إسناده؛ فوهم.","vol":"6","page":315},{"text":"نعم الحديث صحيح، لكن بدون قوله: \" الأغنياء \"، فقد ثبت عن جمع من الصحابة حاشا هذه الزيادة، منهم عمران بن حصين؛ عند البخاري (٩/٢٤٥ و١١/٢٣٣ - فتح)، وأحمد (٤/٤٢٩ و٤٤٣)، والترمذي (٣/٣٤٩ - تحفة) وقال:\n\" حديث حسن صحيح \".\nوهو عند مسلم (٨/٨٨) مختصرا بلفظ:\n\" إن أقل ساكني الجنة النساء \".\nومنهم عبد الله بن عباس؛ عند أحمد ومسلم، وعلقه البخاري (١١/٢٣٣)، وصححه الترمذي.\nومنهم أبو هريرة؛ عند أحمد (٢/٢٩٧) بإسناد صحيح.\nومنهم أسامة بن زيد مرفوعا بلفظ:\n\" قمت على باب الجنة فإذا عامة من دخلها المساكين ... \" الحديث نحوه.\nأخرجه الشيخان.\nفالحديث بهذه الزيادة منكر لتفرد هذا الإسناد الضعيف بها.\nنعم قد رويت من طريق أخرى، ولكنها واهية جدا، أخرجه أحمد (٥/٢٥٩) من طريق مطرح بن يزيد عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعا نحوه.\nوهذا إسناد مسلسل بالضعفاء؛ من دون القاسم، وبعضهم أشد ضعفا من بعض.","vol":"6","page":316},{"text":"<span data-type=\"title\" id=toc-2813>٢٨٠١ </span>- (اطووا ثيابكم ترجع إليها أرواحها، فإن الشيطان إذا وجد ثوبا مطويا لم يلبسه، وإذا وجده منشورا لبسه) .\nموضوع\nرواه الطبراني في \" الأوسط \" (٦/٣١/٥٧٠٢) من طريق عمر بن موسى، عن أبي الزبير، عن جابر مرفوعا، وقال:\n\" لم يروه عن أبي الزبير إلا عمر بن موسى بن وجيه، ولا يروى عن رسول الله ﷺ إلا بهذا الإسناد \".\nقلت: وهو موضوع.\nقال الهيثمي (٥/١٣٥):\n\" وفيه عمر بن موسى بن وجيه وهو وضاع \".\nقال ابن حجر الهيتمي في \" أحكام اللباس \" (ق ٦/٢) بعد أن نقله عنه: فأشار إلى أنه موضوع أو شديد الضعف \".\nثم قدر لي تخريج الحديث مرة أخرى بأتم مما هنا برقم (٥٩٠٤) .","vol":"6","page":317},{"text":"<span data-type=\"title\" id=toc-2814>٢٨٠٢ </span>- (مثل المرأة الصالحة في النساء كمثل الغراب الأعصم، قيل: وما الغراب الأعصم؟ قال: الذي إحدى رجليه بياض) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٢٣٧ - ٢٣٨/٧٨١٧) من طريق مطرح عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف لضعف علي بن يزيد وهو الألهاني؛ وقد مضى مرارا.","vol":"6","page":317},{"text":"ومطرح هو ابن يزيد الكوفي الشامي؛ قال الذهبي:\n\" مجمع على ضعفه \".\nقلت: وممن ضعفه ابن معين، غير أن ابن حبان ناقش هذا التضعيف بحجة أنه لا يروي إلا عن علي الألهاني وعبيد الله بن زحر؛ وكلاهما ضعيف، فلا يمكن الحكم عليه بضعف أو توثيق ما دام أنه لا يروي عن ثقة حتى يتبين حديثه؛ هل وافق الثقات أو خالفهم؟ فراجع كلامه فإنه جيد متين، وإن كانت النتيجة أنه يعامل معاملة الضعفاء شأن كل المجهولين الذين لم يضعفوا. والله أعلم.\nوقد روي الحديث بلفظ:\n\" مثل المؤمنة كمثل غراب أبقع في غربان كثيرة، أو قال: الغراب الأعصم \" قلنا يا رسول الله! أفتنا فيهن، قال:\n\" إن منهن ما إن أعطين لم يشكرن، وإن لم يعطين اشتكين \".\nأخرجه أبو الشيخ ابن حيان في \" الأمثال \" (٢٣٨) من طريق سعيد بن زربي عن الحسن عن ميمونة مولاة النبي ﷺ مرفوعا.\nقلت: وهذا إسناد ضعيف؛ سعيد بن زربي قال الحافظ:\n\" منكر الحديث \".\nوالحسن - هو البصري - وهو مدلس.\nوأما حديث:\n\" لا يدخل الجنة من النساء إلا من كان منهن مثل هذا الغراب في الغربان يعني غرابا أعصم أحمر المنقار والرجلين \".\nفهو حديث صحيح، سبق تخريجه في \" الصحيحة \" برقم (١٨٥٠) .","vol":"6","page":318},{"text":"<span data-type=\"title\" id=toc-2815>٢٨٠٣ </span>- (من أحب قوما حشره الله في زمرتهم) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٣/٣/٢٥١٩) من طريق أيوب عن زياد عن عزة بنت عياض قالت: سمعت أبا قرصافة قال: قال النبي ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مجهول، من دون أبي قرصافة مجهول لا يعرف، إلا أن ابن حبان ذكر (زيادا) وهو ابن سيار في \" الثقات \" (٤/٢٥٥) .\nوأيوب هو ابن علي بن الهيصم، هو كناني؛ قال ابن أبي حاتم:\n\" روى عنه أبي، وسئل عنه؟ فقال: شيخ \".\nوقال الهيثمي في \" المجمع \" (١٠/٢٨١):\n\" رواه الطبراني، وفيه من لم أعرفه \".\nوقد تقدم بهذا الإسناد حديث آخر برقم (١٦٧٥) .","vol":"6","page":319},{"text":"٢٨٠٤ - (من مات في طريق مكة، لم يعرضه الله ﷿ يوم القيامة ولم يحاسبه) .\nموضوع\nأخرجه الحارث في \" مسنده \" (٨٩ - زوائده)، وابن عدي في \" الكامل \" (١/٣٤٢)، ومن طريقه ابن الجوزي في \" الموضوعات \" (٢/٢١٧)، وأبو القاسم الأصبهاني في \" الترغيب \" (١/٤٤٠ - ٤٤١/١٠٣٦) كلهم من طريق إسحاق بن بشر الكاهلي: حدثنا أبو معشر عن محمد بن المنكدر عن جابر به مرفوعا.\nأورده ابن عدي في ترجمة (الكاهلي) هذا في أحاديث أخرى له، ثم قال:","vol":"6","page":319},{"text":"\" وهو في عداد من يضع الحديث \".\nوقال ابن الجوزي:\n\" لا يصح، والمتهم به إسحاق بن بشر، وقد كذبه ابن أبي شيبة، وقال الدارقطني: هو في عداد من يضع الحديث. وقد روى هذا الحديث عائذ بن نسير عن عطاء عن عائشة عن النبي ﷺ. قال يحيى بن معين: عائذ ضعيف، روى أحاديث مناكير. وقال ابن عدي: تفرد به عائذ عن عطاء. وقال ابن حبان: كان كثير الخطأ، لا يحتج بما انفرد به \".\nقلت: في حديث عائشة زيادة:\n\" وقيل له: ادخل الجنة \".\nوقد مضى تخريجه برقم (٢١٨٧) .\nولفظ رواية الأصبهاني:\n\" من مات في طريق مكة ذاهبا أو راجعا، لم يعرض ولم يحاسب، أو غفر له \". شك أبو يزيد.\nقلت: (وأبو يزيد) هو عصمة بن يزيد الهروي كما في إسناده ولم أجد له ترجمة. ومثله شيخه (عمران بن سهل أو سعيد البلخي) الراوي عن إسحاق بن بشر الكاهلي عنده.\nوقد تساهل في إسناده الحديث رجلان، وثالث، فقد أورده الحافظ ابن حجر في \" المطالب العالية \" (١/٣٢٥ - ٣٢٦) من رواية الحارث ساكتا عليه كما هي غالب عادته فيه، فقال الشيخ الأعظمي رحمه الله تعالى في تعليقه عليه:\n\" في إسناده أبو معشر (!) وهو ضعيف، وقال البوصيري، رواه الحارث عن إسحاق بن بشر، وهو ضعيف \"!","vol":"6","page":320},{"text":"وأما الثالث، فهو السيوطي، فقد تعقب في \" اللآلي \" (٢/١٣٨ - ١٣٩) تكذيب ابن الجوزي لإسحاق بقوله:\n\" قلت له طريق آخر، أخرجه الحارث في \" مسنده \" عن داود بن المحبر، عن حماد، عن أبي الزبير عن جابر. وآخر عن ابن عمر، أخرجه أبو عبد الله بن منده في \" أخبار أصبهان \" ... علي بن قرين: حدثنا: خالد بن عبد الواسطي: عن محمد بن إسحاق عن نافع عنه به \" وزاد:\n\" ودخل الجنة \".\nقلت: وهذا التعقب لا يساوي فلسا، فإن (داود بن المحبر) كذاب معروف، وهو صاحب كتاب \" العقل \".\nوعلي بن قرين؛ قال الذهبي في \" المغني \":\n\" كذبه غير واحد، وتركه أبو حاتم \".\nلكن حديث جابر قد روي من طريق أخرى عن أبي الزبير عنه مختصرا بلفظ:\n\" من مات في أحد الحرمين مكة أو المدينة بعث آمنا \".\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/٤١٢/٥٨٧٩)، وفي \" المعجم الصغير \" (ص ١٧٠ - هندية)، وابن عدي في \" الكامل \" (٤/١٣٦)، ومن طريقه ابن الجوزي في \" الموضوعات \" (٢/٢١٨)، من طريق موسى بن عبد الرحمن المسروقي، قال: حدثنا زيد بن الحباب، عن عبد الله بن المؤمل، عن أبي الزبير به. وقال الطبراني:\n\" لم يروه عن أبي الزبير إلا عبد الله بن المؤمل، تفرد به زيد بن الحباب \".\nقلت: وهو ثقة من رجال مسلم، والعلة من عبد الله بن المؤمل، فإنه ضعيف","vol":"6","page":321},{"text":"الحديث؛ كما في \" التقريب \" أو من شيخه أبي الزبير؛ فإنه معروف بالتدليس عن جابر.\nوقد أخطأ في هذا الإسناد حافظان ناقدان على طرفي نقيض!\nأحدهما ابن الجوزي في قوله:\n\" فيه عبد الله بن المؤمل، قال أحمد: أحاديثه مناكير، وقال ابن حبان: لا يجوز الاحتجاج بخبره إذا انفرد. وموسى بن عبد الرحمن قال ابن حبان:\n\" دجال يضع الحديث \"!\nوهذا خطأ فاحش لم يتنبه له السيوطي، وإلا لوجب عليه المسارعة إلى رده كما هي عادته فيما دونه، فإن (موسى بن عبد الرحمن) هذا هو المسروقي كما صرحت بذلك رواية الطبراني، وهو ثقة بلا خلاف، وممن وثقه ابن حبان (٩/١٦٤) . وما نقله ابن الجوزي عنه، إنما قاله في ترجمة (موسى بن عبد الرحمن الصنعاني) من كتابه \" الضعفاء \" (٢/٢٤٢)، وكأن ابن الجوزي - إذا غضضنا الطرف عن تسرعه المعروف في النقد والإجحاف - رأى (موسى) هذا في رواية ابن عدي غير منسوب إلى جده (مسروق) فتوهم أنه هذا الصنعاني الدجال!\nعلى أنه قد فاته أنه لم يتفرد به، فقد رواه أبو الأزهر: زيد بن الحباب به.\nأخرجه البيهقي في \" الشعب \" (٣/٤٩٧/٤١٨١)، وأشار إلى ضعفه كما يأتي. وأبو الأزهر اسمه (أحمد بن الأزهر النيسابوري)، وهو صدوق.\nوعلى نقيض ابن الجوزي تحسين الهيثمي لإسناده، فإنه قال في \" المجمع \" (٢/٣١٩):\n\" رواه الطبراني في الصغير \" و\" الأوسط \"، وفيه موسى بن عبد الرحمن المسروقي، وقد ذكره ابن حبان في \" الثقات \"، وفيه عبد الله بن المؤمل وثقه ابن حبان وغيره، وضعفه أحمد وغيره، وإسناده حسن \"!","vol":"6","page":322},{"text":"قلت: وفيه ما يأتي:\nأولا: تجاهل عنعنة أبي الزبير، وهذا مما ينافي التحسين.\nثانيا: اعتمد توثيق ابن حبان مع أنه تناقض فذكره في \" الضعفاء \" أيضا؛ كما حققه الحافظ في \" التهذيب \". وأما غيره ممن وثقه فهم مع قلتهم فليسوا في العلم بالجرح والتعديل بمنزلة الذين ضعفوه، مع كثرتهم، اللهم إلا يحيى بن معين، ولكنه قد ضعفه أيضا في رواية عنه، فهي أولى بالقبول.\nثالثا: اعتماده التوثيق ينافي قاعدة \" الجرح المفسر مقدم على التعديل \"، وقد صحر بعضهم ببيان السبب مثل قول أحمد المتقدم:\n\" أحاديثه مناكير \".\nومثله، أو أوضح منه قوله ابن عدي:\n\" أحاديثه عليها الضعف بين \".\nرابعا: قوله في المسروقي: \" ذكره ابن حبان في الثقات \" قد يشعر بأنه مما تفرد بتوثيقه، أو أنه ليس هناك من وثقه غيره ممن هو أعلى بذكره والاعتماد على توثيقه، والواقع خلافه كما سبق الإشارة إلى ذلك، ومنهم الحافظ النقاد أبو حاتم الرازي! فاقتضى التنبيه.\nواعلم أنه لا يقوي حديث ابن المؤمل هذا حديث سلمان مرفوعا به. لأن فيه (عبد الغفور بن سعيد الأنصاري)، وهو متهم بالوضع، كما سيأتي رقم (٦٨٣٠)، وقول البيهقي عقبه:\n\" عبد الغفور هذا ضعيف، وروي بإسناد أحسن من هذا \". ثم ساق حديث ابن المؤمل. فهذا من تساهله كما سيأتي بيانه هناك.","vol":"6","page":323},{"text":"<span data-type=\"title\" id=toc-2816>٢٨٠٥ </span>- (من تخطى حلقة قوم بغير إذنهم فهو عاص) .\nضعيف جدا أو موضوع\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٢٩٣/٧٩٦٣) من طريق جعفر بن الزبير عن القاسم عن أبي أمامة عن النبي ﷺ.\nقلت: وهذا إسناد ضعيف جدا؛ لما عرف من حال جعفر بن الزبير، وأنه متهم. وقال الهيثمي في \" المجمع \" (٨/٦٣):\n\" رواه الطبراني، وفيه جعفر بن الزبير وهو متروك \".","vol":"6","page":324},{"text":"<span data-type=\"title\" id=toc-2817>٢٨٠٦ </span>- (من ساء خلقه عذب نفسه، ومن كثر همه سقم بدنه، ومن لاحى الرجال ذهبت كرامته، وسقطت مروءته) .\nضعيف جدا\nأخرجه أبو نعيم في \" الطب \" (ق ٤٢/١) من طريق الحارث ابن أبي أسامة: حدثنا حلبس الحنظلي البصري: حدثنا حفص بن عمر: حدثنا سلام - أو أبو سلام - الخراساني عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، أعله المناوي بقوله:\n\" وفيه سلام أو أبو سلام الخراساني عن أبي هريرة قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا، أعله المناوي بقوله:\n\" وفيه سلام أو أبو سلام الخراساني، قال الذهبي: قال أبو حاتم: متروك \".\nقلت: لفظ أبي حاتم:\n\" متروك الحديث.. روى عن حماد بن أبي سليمان عن إبراهيم عن أنس ... \".\nولم يذكر أنه خراساني، فإن يكن هو راوي هذا الحديث فيكون منقطعا معضلا بينه وبين أبي هريرة.\nوحفص بن عمر؛ لعله الرازي البصري، قال ابن حبان في \" الثقات \" (٨/١٩٩):","vol":"6","page":324},{"text":"\" أصله من الري، وسكن البصرة، روى عنه أهلها \".\nوقد ضعفه غير واحد، ولذا قال في \" التقريب \":\n\" ضعيف \".\nوحلبس الحنظلي البصري؛ قال ابن عدي (٢/٨٦٢):\n\" منكر الحديث عن الثقات \".\n<span data-type=\"title\" id=toc-2818>٢٨٠٧ </span>- (إن الله ﷿ لم يحل في الفتنة شيئا حرمه قبل ذلك، ما بال أحدكم يأتي أخاه فيسلم عليه، ثم يأتي بعد ذلك فيقتله؟ !) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٢٢١/٧٧٧٧) من طرق عن هشام بن عمار: حدثنا عبد الملك بن محمد الصنعاني: حدثنا ابن جابر عن القاسم عن أبي أمامة عن النبي ﷺ به.\nقلت: وهذا إسناد ضعيف؛ عبد الملك الصنعاني هذا قال الحافظ في \" التقريب \":\n\" لين الحديث \".\nوبه أعله الهيثمي في \" المجمع \" (٧/٢٩٨) وقال:\n\" وثقه أيوب بن سليمان وغيره، وفيه ضعف \".\nقلت: وهشام بن عمار مع كونه من شيوخ البخاري فقد كان يتلقن، كما تقدم ذلك مرارا.","vol":"6","page":325},{"text":"<span data-type=\"title\" id=toc-2819>٢٨٠٨ </span>- (من ستر على مؤمن عورة فكأنما أحيا ميتا) .\nضعيف\nأخرجه الطبراني في \" الكبير \" (٧/٣٧٤/٧٢٣١)، ومن طريقه أبو نعيم في \" المعرفة \" (١/٣١٧/٢) من طريق سلم بن أبي الذيال عن أبي سنان - رجل من أهل المدينة - سمع جابر بن عبد الله يحدث عن شهاب - رجل من أصحاب رسول الله ﷺ كان ينزل مصر - أنه سمع رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف، أبو سنان هذا لم نجد له ترجمة، وقال الهيثمي في \" مجمع الزوائد \" (٦/٢٤٧):\n\" رواه الطبراني من طريق مسلم بن أبي الذيال عن أبي سنان المدني؛ ولم أعرفهما \".\nقلت: تحرف عليه (سلم) إلى (مسلم) فلم يعرفه، وسلم ثقة من رجال مسلم.\nوأخرجه ابن منده كما في \" الإصابة \" من طريق حفص الراسبي قال: قال جابر.. فذكره نحوه. وقال الحافظ:\n\" وزعم ابن منده أن حفصا هذا أبو سنان. قلت: وفيه نظر؛ فقد أخرجه الحسن بن سفيان من طريق أبي همام الراسبي - وكان صدوقا -: حدثنا حفص أبو النضر عن جابر به وأتم منه \".\nقلت: حفص هذا لم أعرفه، ومثله أبو همام الراسبي، ولم يذكرا في \" الكنى \". والله أعلم.\nويحتمل أن يكون أبو سنان هذا هو القسملي، فقد قال يحيى بن أبي","vol":"6","page":326},{"text":"الحجاج: عن أبي سنان عن رجاء بن حيوة قال: سمعت مسلمة بن خالد يقول:\nبينا أنا على مصر إذ أتى البواب فقال: إن أعرابيا على بعير على الباب يستأذن، فقلت: من أنت؟ قال: جابر بن عبد الله الأنصاري، فأشرفت عليه فقلت: أنزل إليك أو تصعد؟ قال: لا تزل، ولا أصعد، حديث بلغني أنك ترويه عن النبي ﷺ في ستر المؤمن جئت أسمعه، قلت: سمعت النبي ﷺ يقول:\n\" من ستر على مؤمن فكأنما أحيا موؤودة \"، فضرب بعيره راجعا. وقال:\n\" لم يروه عن رجاء إلا أبو سنان \".\nقلت: وهو عيسى بن سنان الحنفي الفلسطيني البصري، وهو لين الحديث كما في \" التقريب \". ومثله يحيى بن أبي الحجاج.\nوكون أبي سنان هذا فلسطينيا بصريا من جهة يبعد الاحتمال المذكور، وكونه تابع تابعي من جهة أخرى. والله أعلم.\nوللحديث طريق أخرى عن جابر؛ يرويه أبو معشر عن محمد بن المنكدر عن جابر قال: قال رسول الله ﷺ:\n\" من ستر على أخيه عورة فأنما أحيا موؤدة \".\nأخرجه الطبراني في \" الأوسط \" أيضا (٢/٢١٠/١/٨٢٥١)، والرافعي في \" تاريخ قزوين \" (٣/١٦٧)، وقال الطبراني:\n\" لم يروه عن محمد بن المنكدر إلا أبو معشر \".\nقلت: اسمه نجيح بن عبد الرحمن السندي وهو ضعيف من قبل حفظه، وسائر رواته ثقات، فأرى أن الحديث بهذا اللفظ: \" موؤودة \" حسن على الأقل","vol":"6","page":327},{"text":"باجتماع رواية أبي معشر هذه مع رواية القسملي التي قبلها، مع عدم منافاة حديث الترجمة له كما هو ظاهر. والله أعلم.\nثم وجدت له شاهدا من حديث عقبة بن عامر مرفوعا بزيادة:\n\" من قبرها \".\nأخرجه الحاكم وغيره؛ وصححه هو والذهبي. لكن فيه مجهول كما بينته فيما تقدم برقم (١٢٦٥) .\n<span data-type=\"title\" id=toc-2820>٢٨٠٩ </span>- (من آوى يتيما أو يتيمين، ثم صبر واحتسب؛ كنت أنا وهو في الجنة كهاتين. وحول أصبعيه: السبابة والوسطى) .\nضعيف\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/٢٣٥/٢/٨٦٤٢): حدثنا معاذ: حدثنا علي: حدثنا عمران قال: سمعت الحكم يحدث عن عكرمة عن ابن عباس مرفوعا. وقال:\n\" تفرد به علي بن عثمان \".\nقلت: وهو ثقة؛ كما في \" اللسان \".\nوالعلة من شيخه عمران؛ وهو ابن عبيد الله مولى عبيد الصيد؛ كما في حديث قبله في \" الأوسط \"؛ وتقدم تخريجه في \" الصحيحة \" (٢٨٧٩)، وقد ضعفه ابن معين، وقال البخاري:\n\" فيه نظر \".\nوأما ابن حبان فذكره في \" الثقات \" (٨/٤٩٧)، لكن وقع فيه: ابن عبد الله \"، وكذا في \" الميزان \"، وسقطت ترجمته من \" اللسان \".","vol":"6","page":328},{"text":"والحديث قال الهيثمي (٨/١٦٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه من لم أعرفهم \".\nكذا قال، وهو يشير بذلك إلى علي وعمران، وخفي حالهما عليه لأنهما لم ينسبا في إسناد هذا الحديث، وقد نسبا في الحديث الآخر المشار إليه آنفا، ولذلك عرفهما حين تكلم على رجال إسناده، فقال:\n\" ورجاله وثقوا \"، كما تقدم هناك.\n<span data-type=\"title\" id=toc-2821>٢٨١٠ </span>- (إن الناس يجلسون من الله يوم القيامة على قدر رواحهم إلى الجمعات؛ الأول، ثم الثاني، ثم الثالث، ثم الرابع، ثم قال: وما رابع أربعة من الله ببعيد) .\nضعيف\nرواه ابن ماجه (١٠٩٤)، وابن أبي عاصم في السنة (٦٢١)، والطبراني (٣/٦٠/١)، وأبو سهل القطان في \" الفوائد المنتقاة \" (٩٤/١)، وابن أبي حاتم عن أبيه (١/٢١٠) كلهم قالوا: حدثنا كثير بن عبيد الحذاء: أخبرنا عبد المجيد بن عبد العزيز بن أبي رواد عن معمر عن الأعمش عن إبراهيم عن علقمة قال: رحت مع عبد الله بن مسعود يوم الجمعة ووجد ثلاثة قد سبقوه فقال: رابع أربعة وما رابع أربعة من الله ببعيد، إني سمعت رسول الله ﷺ يقول: فذكره. وقال ابن أبي حاتم:\n\" فسمعت أبي يقول: قلت لكثير بن عبيد: إنهم يروون عن عبد المجيد عن مروان بن سالم عن الأعمش هذا الحديث؟ فقال: هكذا حدثنا به عن معمر عم الأعمش. ومروان بن سالم منكر الحديث، ضعيف الحديث جدا، ليس له حديث قائم، [لا] يكتب حديثه \".","vol":"6","page":329},{"text":"قلت: وهذا إسناد رجاله كلهم ثقات، لكن عبد المجيد في حفظه ضعف حتى بالغ ابن حبان فقال:\n\" يستحق الترك، منكر الحديث جدا، يقلب الأخبار ويروي المناكير عن المشاهير \".\nوقد أخرجه العقيلي في \" الضعفاء \" (٤١٥): حدثنا محمد بن هارون: حدثنا عبد الله بن أبي غسان قال: حدثنا عبد المجيد عن مروان بن سالم عن الأعمش به. وقال:\n\" مروان بن سالم أحاديثه مناكير لا يتابع عليها إلا من طريق يقاربه، قال أحمد: ليس هو بثقة \".\nقلت: وقال الساجي وأبو عروبة:\n\" يضع الحديث \".\nفهذا يعل الطريق الأولى عن عبد المجيد، لكن في هذه عنه عبد الله بن أبي غسان؛ قال الحافظ في \" اللسان \":\n\" سمع مالكا وأتى عنه بخير باطل \".\nقلت: لكن في قول أبي حاتم المتقدم: \" يروون عن عبد المجيد ... \"؛ إشعار قوي أن ابن أبي غسان لم يتفرد به.\nومحمد بن هارون يخ العقيلي هو ابن مجمع أبو الحسن المصيصي، ترجمه الخطيب (٣/٣٥٧) وقال:\n\" وكان ثقة صالحا معروفا بالخير \".\nوجملة القول: أن عبد المجيد بن أبي رواد اضطرب في إسناد هذا الحديث،","vol":"6","page":330},{"text":"فتارة رواه عن معمر عن الأعمش، وتارة عن مروان بن سالم عن الأعمش، فجعل مروان مكان معمر، والأول متهم بالوضع كما سبق، والآخر ثقة، ومن حسن الحديث كالمنذري في \" الترغيب \" (١/٢٥٥)؛ وقلده المعلق على \" زاد المعاد \" (١/٤٠٩) فإنما نظر إلى طريقه، وخفيت عليه هذه العلة القادحة في ثبوته، ألا وهي الاضطراب في إسناده، والتردد في الراوي له عن الأعمش، وذلك مما يدل على ضعف عبد المجيد أو سوء حفظه الذي وصف به كما تقدم. والله أعلم.\nوقد روي موقوفا من طريق المسعودي عن المنهال بن عمرو عن أبي عبيدة قال: قال عبد الله: فذكره نحوه.\nقال الذهبي في \" العلو \" (ص ٦٠):\n\" موقوف حسن \".\nكذا قال، ويرده قول المنذري:\n\" رواه الطبراني في الكبير، وأبو عبيدة لم يسمع من أبيه عبد الله بن مسعود، وقيل: سمع منه \".\nقلت: والمسعودي كان اختلط.\n<span data-type=\"title\" id=toc-2822>٢٨١١ </span>- (إن الذي يتخطى رقاب الناس يوم الجمعة، ويفرق بين اثنين بعد خروج الإمام كالجار قصبه في النار) .\nضعيف جدا\nرواه أحمد (٣/٤١٧)، وابن أبي خيثمة في \" التاريخ \" (ص ١٣- مصورة الجامعة الإسلامية)، والحاكم (٣/٥٠٤)، وابن بشران أيضا في \" الأمالي \" (١٧٣-١٧٤)، والطبراني في \" الكبير \" (١/٢٨٥/٩٠٨)، وأبو نعيم في \" المعرفة \" (١/٧٩/١) عن هشام بن زياد عن عمار بن سعد عن","vol":"6","page":331},{"text":"عثمان بن الأرقم المخزمي عن أبيه الأرقم مرفوعا.\nقلت: هذا إسناد ضعيف جدا؛ هشام بن زياد - وهو أبو المقدام المدني - متروك كما قال الحافظ.\nوعمار بن سعد؛ هو المعروف بابن عابد المؤذن، وقد روى عنه جماعة، ووثقه ابن حبان، وغمره البخاري بقوله:\n\" لا يتابع على حديثه \".\nوعثمان بن الأرقم؛ قال ابن أبي حاتم (٣/١٤٤):\n\" روى عنه عطاف بن خالد وعمار بن سعد \".\nولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2823>٢٨١٢ </span>- (من قرأ: (قل هو الله أحد) مرة بورك عليه، فإن قرأها مرتين بورك عليه وعلى أهله، فإن قرأها ثلاثا بورك عليه وعلى أهله وعلى جيرانه، وإن قرأها اثنتي عشرة مرة بنى الله له بها اثني عشر قصرا في الجنة وتقول الحفظة: انطلقوا بنا ننظر إلى قصور أخينا، فإن قرأها مئة مرة كفر عنه ذنوب خمس وعشرين سنة؛ ما خلا الدماء والأموال، فإن قرأها مئتي مرة كفر عنه ذنوب خمسين سنة؛ ما خلا الدماء والأموال، وإن قرأها ثلاث مئة مرة كتب له أجر اربع مئة شهيد كل قد عقر جواده وأهريق دمه، وأن قرأها ألف مرة لم يمت حتى يرى مكانه من الجنة أو يرى له) .\nموضوع\nرواه ابن عساكر (٥/١٤٩/١) عن محمد بن مروان عن أبان بن","vol":"6","page":332},{"text":"أبي عياش عن أنس بن مالك مرفوعا.\nقلت: وهذا: موضوع؛ آفته محمد بن مروان - وهو السدي الصغير - وهو كذاب، وأبان بن أبي عياش متروك.\nولا أعلم في فضل قراءة (قل هو أحد) ألف مرة حديثا ثابتا، بل كل ما روي فيه واه جدا، وقد وجدت في جزء \" فضائل سورة الإخلاص \" للحافظ أبي محمد الخلال حديثين لا بأس بذكرهما:\n\" من قرأ (قل هو الله أحد) ألف مرة كان أحب إلى الله ﷿ من ألف فرس ملجمة مسرجة في سيبل الله \".\nأخرجه الخلال (ق ١٩٥/٢): حدثنا أبو محمد عبد الله بن عثمان الصفار: حدثنا أحمد بن محمد المكي: حدثنا محمد بن يوسف بن أخي حجاج بن الشاعر: حدثنا يزيد بن هارون عن حميد عن أنس عن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد مظلم؛ أحمد بن محمد المكي لم أعرفه، وكذا محمد بن يوسف، فأحدهما آفته، فإن من فوقهما من رجال الشيخين، والصفار ثقة كما قال الخطيب (١٠/٤٠) .\nوالحديث الآخر بلفظ:\n\" من قرا: (قل هو الله أحد) إحدى وعشرين ألف مرة، فقد اشترى نفسه من الله ﷿، وهو من خاصة الله ﷿ \".\nأخرجه الخلال (١٩٩/٢) عن دينار قال: سمهت مولاي أنس بن مالك يقول: فذكره مرفوعا.","vol":"6","page":333},{"text":"ودينار هذا تالف متهم؛ قال ابن حبان:\n\" يروي عن أنس أشياء موضوعة \".\nوقد أورده السيوطي في \" الجامع \" من رواية الخياري في \" فوائده \" عن حذيفة مرفوعا به دون قوله: \" وهو من خاصة الله ﷿ \" وقال: \" ألف مرة \". ولم يتكلم عليه المناوي بشيء.\n<span data-type=\"title\" id=toc-2824>٢٨١٣ </span>- (أطيب اللحم لحم الظهر) .\nضعيف\nأخرجه ابن ماجه (٢/٣١٢) والحاكم (٤/١١١)، وأحمد (١/٢٠٣-٢٠٤)، والحميدي (٥٤٩) وأبو نعيم في \" الحلية \" (٧/٢٢٥)، والبغوي في \" شرح السنة \" (١١/٢٩٩) من طريق مسعر قال: أخبرني رجل من فهم (زاد أحمد وغيره: قال: وأظنه يسمى محمد بن عبد الرحمن، قال: وأظنه حجازيا) قال:\nكنا عند عبد الله بن الزبير بالمزدلفة، فنحر لنا جزورا، فقال عبد الله بن جعفر: إن رسول الله ﷺ كان يلقى اللحم (وفي رواية: والقوم يلقون لرسول الله ﷺ اللحم)، قال: وقال رسول ﷺ: فذكره.\nوتابعه المسعودي قال: حدثنا شيخ قدم علينامن الحجاز قال:\n\" شهدت عبد الله بن الزبير ... \" الحديث نحوه.\nأخرجه احمد (١/٢٠٥) .\nوتابعه أيضا رقبة بن مصقلة عن رجل من بني فهم عن عبد الله بن جعفر به مرفوعا.","vol":"6","page":334},{"text":"أخرجه الحاكم وقال:\n\" قد صح الخبر بالإسنادين \".\nقلت: مدارهما على الرجل الفهمي، فإن صدق ظن مسعر أن اسمه محمد ابن عبد الرحمن، لم يفد شيئا لأنه لا يعرف، كما يشير إلى ذلك قول أبي نعيم عقب الحديث:\n\" محمد بن عبد الرحمن مدني، تفرد بالرواية (يعني لهذا الحديث) عن عبد الله بن جعفر، ولا أعلم روايا عنه غير مسعر \".\nقلت: وهو من الرواة الذين فات المصنفين في التراجم ذكره في كتبهم! وما ذكره أبو نعيم من التفرد مردود بقول أحمد في \" المسند \" (١/٢٠٤) ك حدثنا نصر ابن باب عن حجاج عن قتادة عن عبد الله بن جعفر مرفوعا.\nولكنه إسناد واه جدا؛ حجاج - وهو ابن أرطاة - مدلس، وطذلك قتادة.\nونصر بن باب؛ أورده الذهبي في \" الضعفاء والمتروكين \" وقال:\n\" قال االبخاري: يرمونه بالكذب \".\nولضعف هذا الإسناد الشديد؛ فلا يصلح شاهدا للذي قبله، فيبقى الحديث على ضعفه حتى نجد له شاهدا معتبرا.\nوقد وجدت له شاهدا آخر، ولكنه كسابقه في الضعف أو أشد، فإن فيه أصرم ابن حوشب وهو كذاب خبيث كما قال ابن معين، أخرجه الطبراني والحاكم من طريقه، وهو مخرج في \" الروض \" (٣٧٦) .\nلكن ذكر له الهيثمي (٥/٣٦) شاهدا آخر من حديث عبد الله بن محمد قال:\n\" ... وأتي رسول الله ﷺ بطعام، فأقبل القوم يلقمونه اللحم فقال رسول","vol":"6","page":335},{"text":"الله ﷺ: ... \" فذكره، وقال:\n\" رواه الطبراني في \" الأوسط \" وفيه يحيى الحماني وهو ضعيف \".\nقلت: هو متهم بسرقة الحديث؛ كما قال الحافظ في \" التقريب \"، فيخشى أن يكون سرقه من بعض الضعفاء، فلا يستشهد أيضا بحديثه. والله أعلم.\nثم وجدت فيه علة أخرى غفل عنها الهيثمي أو تساهل، فإن إسناده في \" أوسط الطبراني \" (٢/٣٠٨/٢/٩٦٣٤) هكذا: حدثنا يعقوب بن إسحاق: حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن عبد الله بن عمر به.\nووقع في الأصل خطأ في اسم عبد الرحمن بن زيد فصحتحه من \" مجمع البحرين \" ومن ترجمة الراوي عن يحيى الحماني وهو ابن عبد الحميد.\nوعبد الرحمن هذا متروك.\n<span data-type=\"title\" id=toc-2825>٢٨١٤ </span>- (أعبد الناس أكثرهم تلاوة للقرآن) .\nضعيف جدا\nرواه الديلمي (١/١/١٢٢) عن الهيثم بن جماز عن يحيى ابن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، الهيثم بن جمار؛ قال النسائي وغيره:\n\" متروك الحديث \". وقال الساجي:\n\" متروك جدا، ذكره البرقي في الكذابين \". وضعفه آخرون.\nوالحديث قال المناوي بعد عزو السيوطي إياه للديلمي:\n\" وفيه ضعف \".","vol":"6","page":336},{"text":"قلت: وكأنه قال ذلك بناء على القاعدة المعروفة أن ما تفرد به الديلمي فهو ضعيف. وإلا لو وقف على سنده، وعرف شدة ضعف روايه لم يقل ذلك إن شاء الله تعالى. ويؤيد أنه لم يقف عليه، أن السيوطي ذكره بعده من رواية المرهبي عن يحيى بن أبي كثير مرسلا بزيادة \" وأفضل العبادة الدعاء \" فقال المناوي عقبه:\n\" وأردف المسند بهذا المرسل إشارة إلى تقويته به \".\nقلت: وأنت ترى أن المسند هو من طريق يحيى بن أبي كثير، غاية ما في الأمر أن بعضهم أرسله خلافا للهيثم الذي وصله، ففي هذه الحالة لا يجوز تقوية الموصول بالمرسل، لأنه من قبيل تقوية الضعيف بنفسه، ومثل هذا لا يخفى على المناوي، ولكنه لم يقف على إسناد الموصول كما ذكرنا، فوقع في مثل هذا الخطأ، والمعصوم من عصمه الله.\nثم رأيت الحديث قد أخرجه أبو بكر الشافعي في \" الفوائد \" (٨/٩٠/٢) عن الهيثم بن جماز به مرسلا لم يذكر أبا هريرة، وفيه الزيادة.\n<span data-type=\"title\" id=toc-2826>٢٨١٥ </span>- (اعبد الله لايشرك به شيئا، وزل مع الحق حيث زال، واقبل الحق ممن جاء به ضغير أو كبير، وإن كان بغيضا بعيد، واردد الباطل ممن جاء به صغير أو كبير، وإن كان حبيبا قريبا) .\nموضوع\nرواه الديلمي (١/١/٥٣) من طريق عبد القدوس بن حبيب: حدثني مجاهد عن عبد الله بن مسعود قال:\n\" قلت: يا رسول الله! (وفي نسخة الحافظ: للنبي ﷺ) علمني كلمات جوامع موانع، فقال: ... \" فذكره.","vol":"6","page":337},{"text":"ثم روى من طريق محمد بن زياد عن ميمون بن مهران عن عبد الله بن عباس قال:\n\" جاء رجل إلى النبي ﷺ فقال: يا رسول الله! علمني، قال: اذهب فتعلم القرآن، حتى أتاه ثلاثا كل ذلك يقول (ص)، فلما أتاه الرابعة قال: نعم؛ اقبل الحق ممن أتاك به.. فذكره \".\nقلت: وهذا موضوع، آفته من الطريق الأولى عبد القدوس بن حبيب - وهو الشامي الوحاظي - قال عبد الرزاق:\n\" ما رأيت ابن المبارك يفصح بقوله: كذاب، إلا لعبد القدوس \".\nوقال الفلاس:\n\" أجمعوا على ترك حديثه \".\nوقد صرح ابن حبان بأنه كان يضع الحديث.\nوفي الطريق الأخرى محمد بن زياد - وهو الطحان اليشكري - وهو كذاب وضاع.\n<span data-type=\"title\" id=toc-2827>٢٨١٦ </span>- (أطيب الشراب الحلو البارد) .\nضعيف\nأخرجه الترمذي في \" السنن \" (٢/١١٥) من طريق معمر ويونس عن الزهري؛ أن النبي ﷺ سئل: أي الشراب أطيب؟ قال: \" الحلو البارد \".\nقلت: وهذا مرسل صحيح الإسناد، وقد وجدته موصولا من طريق زمعة بن صالح عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعا به.\nأخرجه ابن عدى (١٥١/١): حدثنا المفضل الجندي: حدثنا يونس بن محمد","vol":"6","page":338},{"text":"العدني: حدثنا يزيد بن أبي حكيم عنه.\nقلت: والعدني هذا لم أجد له ترجمة.\nوزمعة بن صالح ضعيف؛ فلا يحتج به، لا سيما وقد خالفه الثقتان معمر ويونس.\nنعم له شاهد من طريق إسماعيل بن أمية عن رجل عن ابن عباس مرفوعا به.\nأخرجه أحمد (١/٣٣٨) .\nولكنه ضعيف لجهالة الرجل.\nوالحديث روي عن معمر موصولا من فعله ﷺ، فقال أحمد (٦/٣٨)، والحميدي (٢٥٧): حدثنا سفيان عن معمر عن الزهري عن عروة عن عائشة:\n\" كان أحب الشراب إلى النبي ﷺ الحلو البارد \".\nومن هذا الوجه أخرجه الترمذي أيضا في \" السنن \" وفي \" الشمائل \" (١/٣٠٢)، والحاكم (٤/١٣٧) وقال:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي. وأما الترمذي فأعله بالإرسال فقال:\n\" والصحيح ما روى الزهري عن النبي ﷺ مرسلا \".\nثم ساقه من طريق عبد الله بن المبارك: حدثنا معمر ويونس عن الزهري به كما تقدم. وقال:\n\" وهكذا روى عبد الرزاق عن معمر عن الزهري عن النبي ﷺ مرسلا، وهذا أصح من حديث ابن عيينة \".","vol":"6","page":339},{"text":"وله طريق أخرى عن عروة، ولكنها واهية. أخرجه الحاكم من طريق عبد الله ابن محمد بن يحيى بن عروة بن الزبير: حدثنا هشام بن عروة عن أبيه به.\nذكره شاهدا للطريق التي قبلها، وتعقبه الذهبي بقوله:\n\" قلت: عبد الله هالك \".\n<span data-type=\"title\" id=toc-2828>٢٨١٧ </span>- (أظل الله في ظله يوم لا ظل إلا ظله؛ من أنظر معسرا أو ترك لغارم) .\nضعيف\nرواه عبد الله بن أحمد في \" زوائد مسند أبيه \" (١/٧٣)، والعقيلي في \" الضعفاء \" (١٤١) عن هشام بن زياد قال ك حدثني أبي عن محجن مولى عثمان بن عفان قال: سمعت رسول الله عليه وسلم يقول: فذكره. وقال:\n\" لا يتابع عليه \". يعني زيادا، وروى عن البخاري أنه قال:\n\" حديث ليس بالمرضي \". ثم قال العقيلي:\n\" وقد روي بأسانيد جياد من غير هذا الوجه \".\nقلت: لكن ليس في شيء منها ذكر (الغارم)، واللفظ الموجود: \" الغريم \"، وهما مختلفان معنى؛ راجع إن شئت الباب (١٤) من \" الصدقات \" من كتابي \" صحيح الترغيب \".","vol":"6","page":340},{"text":"<span data-type=\"title\" id=toc-2829>٢٨١٨ </span>- (من إكفاء الدين تفصح النبط، واتخاذهم القصور الأمصار) .\nمنكر\nأخرجه الطبراني في \" المعجم الكبير \" (٣/١٨٣/١) بسند قوي","vol":"6","page":340},{"text":"عن عمران بن تمام: أخبرنا أبو جمرة نصر بن عمران عن ابن عباس قال:\n\"خرج رسول الله ﷺ وهو يقول:.. \" فذكره.\nقلت: وهذا إسناد ضعيف جدا، رجاله كلهم ثقات غير عمران هذا، فقد ضعفه أبو حاتم بهذا الحديث فقال ابنه (٣/١/٢٩٥) عنه:\n\" سألت أبي عنه؟ فقال: كان عندي مستورا، إلى أن حديث عن أبي جمرة عن ابن عباس عن النبي ﷺ بحديث منكر أنه قال:..\".\nقلت: فذكره. قال الحافظ في \" اللسان \" عقبه:\n\" يعني فافتضح \".\nقلت: فقد أشار إلى أنه ضعيف جدا. والله أعلم.\n<span data-type=\"title\" id=toc-2830>٢٨١٩ </span>- (اعتموا تزدادوا حلما) .\nضعيف جدا\nأخرجه الطبراني (١/٢٦/٢)، وابن عدي (٣٣٣/٢) وأبو عبد الله الضبي في \" المجلس الحادي والستون من الأمالي \" (٢/٢)، وابن الزفتي في \" حديث هشام بن عمار \" (ق ٨٣/٢)، والحاكم (٤/١٩٣)، والبيهقي في \" الشعب \" (٢/٢٣٥/١)، وابن عساكر (٥/٣٤١/١) من طرق عن عبيد الله بن أبي حميد عن أبي المليح عن أبيه مرفوعا به. وزاد ابن عدي - وعنه البيهقي -:\n\" والعمائم تيجان العرب \".\nوهي عند الضبي من هذا الوجه عن علي بن أبي طالب من قوله.\nقلت: وهذا إسناد ضعيف جدا، عبيد الله بن أبي حميد؛ قال البخاري وأبو حاتم:","vol":"6","page":341},{"text":"\" منكر الحديث \". وقال البخاري مرة:\n\" يروي عن أبي المليح العجائب \".\nقلت: وهذا منها. وقال الحافظ في \" التقريب \":\n\" متروك الحديث \".\nولذلك لما قال الحاكم عقبه:\n\" صحيح الإسناد \". تعقبه الذهبي بقوله:\n\" عبيد الله تركه أحمد \".\nقلت: وقد اختلف عليه في إسناده، فرواه من ذكرنا عنه هكذا، غير ابن الزفتي، فرواه من طريق هشام بن عمار: أخبرنا سعيد (يعني ابن يحيى اللخمي) عنه لم يذكر فيه \" عن أبيه \" فأرسله.\nوخالفهم عتاب بن حرب فقال: حدثنا عبيد الله بن أبي حميد عن أبي المليح عن ابن عباس مرفوعا به دون الزيادة.\nأخرجه البزار في \" مسنده \" (ص ١٦٩ - زوائده) وأبو الشيخ في \" الأمثال \" رقم - ٢٤٨) وقال:\n\" لا نعلم له طريقا عن ابن عباس إلا هذا، واختلف فيه على أبي المليح (!) فرواه عيسى بن يونس عن عبيد الله بن أبي حميد عن أبي المليح عن أبيه، وإنما أتى الاختلاف من عبيد الله لأنه لم يكن حافظا \".\nقال الحافظ ابن حجر في \" الزوائد \" عقبه:\n\" قال الشيخ (يعني الهيثمي): وعبيد الله متروك \".","vol":"6","page":342},{"text":"قلت: وعتاب بن حرب - وهو المزني البصري - ضعفه عمرو بن علي؛ كما قال ابن أبي حاتم (٣/٢/١٢) عن أبيه.\nوللحديث طريق أخرى عن ابن عباس؛ خلافا لما ذكر البزار، فقد قال الطبراني في \" المعجم الكبير \" (٣/١٨٣): حدثنا محمد بن صالح بن الوليد النرسي: أخبرنا هلال بن بشر: أخبرنا عمران بن تمام عن أبي جمرة عن ابن عباس أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لما علمت من قول أبي حاتم في عمران هذا من روايته الحديث الذي قبله.\nوالنرسي هذا وهو ابن أخي العباس بن الوليد النرسي؛ كما في \" معجم الطبراني الصغير \" (ص ١٧٧ ورقم ١٤٧ من \" الروض \")، لم أجد له ترجمة.\nقلت: وفت على وهمين في هذا الحديث لبعض الأفاضل:\nالأول: قال الحافظ في \" الفتح \" (١٠/٢٣٢) وقد ذكر الحديث من الطريق الأولى بدون الزيادة.\n\" أخرجه الطبراني والترمذي في \" العلل المفرد \"، وضعفه البخاري، وقد صححه الحاكم فلم يصب، وله شاهد عند البزار عن ابن عباس ضعيف أيضا \".\nووجه الوهم فيه أن إسناد البزار هو من طريق المشهود له عبيد الله بن أبي حميد المتروك كما تقدم بيانه، بخلاف طريق الطبراني فإنها من طريق أخرى كما رأيت، فلعل قوله: \" البزار \" من طغيان القلم، أراد أن يكتب الطبراني فكتب البزار. على أنه لا يصلح عندي شاهدا لشدة ضعف عمران بن تمام. والله أعلم.\nوالآخر: أن المناوي قال في \" فيض القدير \" وقد أورد السيوطي الحديث بالزيادة من رواية ابن عدي والبيهقي:","vol":"6","page":343},{"text":"\" ثم قال - أعني البيهقي -: لم يحدث به إلا إسماعيل بن عمرو ... (ثم حكى تضعيف العلماء له ولشيخه يونس بن أبي إسحاق، ثم قال:) ومن ثم حكم ابن الجوزي بوضعه، ولم يتعقبه المؤلف إلا بأن له شاهدا. وأصله قول ابن حجر في (الفتح) ... \".\nثم ساق كلام \" الفتح \" المتقدم.\nقلت: فأوهم المناوي أن الشاهد فيه الزيادة أيضا، وليس كذلك، ولذلك كان حقه أن ينقل كلام \" الفتح \" تحت الحديث الذي أورده السيوطي من رواية الطبراني عن أسامة بن عمير، والطبراني والحاكم عن ابن عباس بدون الزيادة، وأورده قبيل رواية ابن عدي والبيهقي بدون الزيادة، فلو أنه فعل ذلك لما أوهم.\nولقد أوهم شيئا آخر؛ وهو أنه ليس في طريق الزيادة سوى إسماعيل بن عمرو، مع أن فيها عبيد الله بن أبي حميد كما تقدم في أول هذا التخريج.\nعلى أن إسماعيل بن عمرو وشيخه يونس لا يبلغ بهما الوهن إلى الضعف الشديد، فإعلال الحديث بهما دون عبيد الله المتروك؛ مما لا يخفى فساده عند العارفين بهذا العلم الشريف.\nوجملة القول أن الحديث ضعيف جدا أصلا وزيادة.\nثم وجدت لابن أبي حميد متابعا؛ وهو أبو بكر الهذلي قال: عن أبي المليح عن أبيه مرفوعا بلفظ:\n\" سافروا تصحوا، واعتموا تحلموا \".\nأخرجه ابن عدي (٣/٣٣٤)، وابن وضاح كما في \" الجامع الكبير \" (١٤٥٥٣) .\nوأبو بكر هذا متروك الحديث؛ فلا تنفع متابعته. ومن غرائب السيوطي أنه لما","vol":"6","page":344},{"text":"ساق الحديث من رواية ابن وضاح قال: عن أبي المليح ... ولم يبدأ فيه بذكر أبي بكر الهذلي!\n<span data-type=\"title\" id=toc-2831>٢٨٢٠ </span>- (أعدى عدوك زوجتك التي تصاحبك، وما ملكت يمينك) .\nضعيف\nرواه الديلمي (١/١/١٢٢) عن أبي بكر السامري: حدثنا إبراهيم بن [الجنيد]: حدثنا يحيى بن بكير عن الليث عن خالد بن يزيد عن سعيد بن أبي هلال عن أبي مالك الأشعري مرفوعا.\nقلت: وهذا إسناد ضعيف، فيه علل:\nالأولى: الانقطاع بين سعيد وأبي مالك الأشعري، فإنهم ذكروا في ترجمة سعيد أنه لم يسمع من جابر بن عبد الله ﵁، وجابر مات بعد السبعين، وأبو مالك الأشعري مات سنة ثماني عشرة.\nالثانية: اختلاط سعيد نفسه؛ رماه بذلك أحمد وغيره.\nالثالثة: إبراهيم بن الجنيد وهو الرقي؛ مجهول.\nالرابعة: أبو بكر السامري؛ لم أعرفه.\nوالحديث بيض له المناوي، فكأنه لم يقف على إسناده.","vol":"6","page":345},{"text":"<span data-type=\"title\" id=toc-2832>٢٨٢١ </span>- (أعط السائل وإن جاءك على فرس) .\nضعيف\nرواه أبو عبد الله الخلال في جزء \" من أدركهم من أصحاب ابن منده \" (١٤٨/١) عنه: أخبرنا عبد الله بن يعقوب بن إسحاق: حدثنا محمد بن","vol":"6","page":345},{"text":"أبي يعقوب الكرماني: حدثنا عاصم بن سليمان عن زيد بن أسلم عن عطاء بن يسار عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات رجال البخاري غير عبد الله بن يعقوب هذا - وهو الكرماني -؛ قال الذهبي:\n\" ضعيف \".\nويؤيد ضعفه؛ أن مالكا أخرجه في \" الموطأ \" عن زيد بن أسلم مرسلا وهو الصواب، وإن كان وصله غير الكرماني من الضعفاء كما تقدم بيانه برقم (١٣٧٨) .\n<span data-type=\"title\" id=toc-2833>٢٨٢٢ </span>- (تخلقوا بأخلاق الله) .\nلا أصل له\nأورده السيوطي في \" تأييد الحقيقة العلية \" (٨٩/١) دون عزو. وتأولوه بأن معناه اتصفوا بالصفات المحمودة وتنزهوا عن الصفات المذمومة، وليس معناه أن تأخذ من صفات القدم شيئا.\nثم رأيت الحديث في \" نقض التأسيس \" لابن تيمية ذكره في فصل عقده للكلام على معنى قوله ﷺ:\n\" إن الله خلق آدم على صورته \".","vol":"6","page":346},{"text":"<span data-type=\"title\" id=toc-2834>٢٨٢٣ </span>- (إذا سألتم الحوائج فسألوها الناس، قالوا: يا رسول الله! ومن الناس؟ قال: أهل القرآن، ثم أهل العلم، ثم صباح الوجوه) .\nضعيف\nرواه الديلمي (١/١/٦١) عن محمد بن عبد الله بن أحمد:","vol":"6","page":346},{"text":"حدثنا أبو معن ثابت بن نعيم بن هشام بن سلمة: حدثنا آدم عن ابن أبي ذئب عن نافع عن ابن عمر مرفوعا.\nقلت: سكت عليه الحافظ في \" مختصر الديلمي \". وإسناده ضعيف؛ أبو معن هذا لم أعرفه.\nومحمد بن عبد الله بن أحمد؛ الظاهر أنه الأسدي؛ قال ابن منده:\n\" حدث عن عبد السلام بن مطهر بمناكير \".\n<span data-type=\"title\" id=toc-2835>٢٨٢٤ </span>- (أعطيت أمتي شيئا لم يعطه أحد من الأمم عند المصيبة: إنا لله وإنا إليه راجعون) .\nضعيف\nرواه الطبراني (٣/١٦٠/٢) عن محمد بن خالد بن عبد الله الواسطي: أخبرنا أبي: حدثني عمر بن الخطاب - رجل من أهل الكوفة - عن سفيان بن زياد عن سعيد بن جبير عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف، الواسطي هذا ضعيف؛ كما قال الحافظ في \" التقريب \".","vol":"6","page":347},{"text":"<span data-type=\"title\" id=toc-2836>٢٨٢٥ </span>- (أعطيت آية الكرسي من تحت العرش) .\nضعيف\nأخرجه البخاري في \" التاريخ الكبير \" (١/١/٢٤٩) معلقا: وروى يحيى بن ضريس عن حماد بن سلمة عن محمد بن نوح عن الحسن: قال النبي ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، فإن الحسن - وهو البصري - قد أرسله.","vol":"6","page":347},{"text":"ومحمد بن نوح؛ قال أبو حاتم:\n\" مجهول \".\nوالحديث أورده السيوطي من رواية (تخ وابن الضريس) عن الحسن مرسلا. فتعقبه المناوي بقوله:\n\" قضية صنيع المؤلف أنه لم يره مسندا، وهو عجيب، فقد رواه الديلمي مسلسلا بقوله: ما تركتها منذ سمعتها من حديث أبي أمامة عن علي كرم الله وجهه ... أن رسول الله ﷺ قال: أعطيت ... إلخ ... \".\nقلت: لكن إسناده واه لا يصلح للشهادة، فقد ذكر الشيخ عبد الحفيظ الفاسي في \" الأحاديث المسلسلات \" (١/٢١) عن الشيخ عابد السندي أنه قال في \" حصر الشارد \" بعد إيراده:\n\" [فيه عثمان] ابن أبي عاتكة ضعفه ابن معين، وعلي بن يزيد (الأصل: زيد) كثير المناكير، خصوصا فيما رواه عن القاسم عن أبي أمامة. (يعني وهذا من روايته عنه)، لكن أخرجه أبو عبيد وابن أبي شيبة والدارمي ومحمد بن نصر وابن الضريس عن علي ﵁ قال ... إنما أعطيها نبيكم ﷺ من كنز تحت العرش، ولم يعطها أحد قبل نبيكم ... انتهى. قلت: ورواه الديلمي عن الإمام علي مرفوعا. أما ابن الضريس؛ فقد أورده السيوطي في \" جامعه \" من طريقه عن الحسن مرسلا لا عن علي \".\nأقول: رجعت إلى الدارمي فوجدته لم يرو هذا الحديث أصلا، وإنما روى (٢/٤٤٩) عمن سمع عليا يقول:\n\" ما كنت أرى أن أحدا يعقل ينام حتى يقرأ هؤلاء الآيات من آخر سورة","vol":"6","page":348},{"text":"البقرة، وإنهن لمن كنز تحت العرش \".\nفهذا حديث آخر ليس في آية الكرسي كما هو ظاهر.\nوله شاهد من رواية رجل عن أبيه عن معقل بن يسار مرفوعا نحوه.\nوهذا سند ظاهر الجهالة. أخرجه أحمد (٥/٢٦) .\n<span data-type=\"title\" id=toc-2837>٢٨٢٦ </span>- (أعطيت سورة البقرة من الذكر الأول، وأعطيت طه والطواسين من ألواح موسى، وأعطيت فاتحة الكتاب وخواتيم البقرة من تحت العرش، وأعطيت المفصل نافلة) .\nضعيف\nرواه ابن عساكر (١٨/١١٠/٢)، ويوسف بن عبد الهادي في \" هداية الإنسان \" (ق ٢٣/١) عن سعيد يحيى اللخمي: أخبرنا عبيد الله بن أبي حميد الهذلي عن أبي المليح الهذلي عن معقل بن يسار المزني مرفوعا.\nوأخرجه ابن السني في \" اليوم والليلة \" (٦٧٨) مختصرا، وكذا الحاكم (١/٥٥٩ و٢/٢٥٩) وقال:\n\" صحيح الإسناد \"! وتعقبه الذهبي بقوله:\n\" قلت: عبيد الله قال أحمد: تركوا حديثه \".\nومن طريقه أخرجه ابن نصر في \" قيام الليل \" (ص ٦٨) .\nووجدت له شاهدا بإسناد لا يصح، أخرجه الواحدي في \" الوسيط \" (٣/١٦٣/٢) من طريق يحيى بن يعلى بن منصور: حدثنا إسماعيل بن أبي أويس: حدثنا أبي بن أبي بكر عن عكرمةعن ابن عباس به؛ إلا أنه قال:\n\" ويس \" مكان \" والطواسين \".","vol":"6","page":349},{"text":"وهذا إسناد ضعيف؛ يحيي بن يعلى بن منصور لم أعرفه.\nوإسماعيل بن أبي أويس فيه ضعف، وهو يروي عن أبيه واسمه عبد الله بن عبد الله بن أبي أويس. وعن أخيه أبي بكر واسمه عبد الحميد، ولم يظهر لي أيهما المقصود هنا، فإن قوله \" أبي بن أبي بكر \" فيه شىء كما هو ظاهر، ولذلك وضع الناسخ ضبة عليه، فإن كان عن أبيه فمن هو ابن أبي بكر؟ وإن كان عن أخيه فهو لم يدرك عكرمة. فالله أعلم.\n<span data-type=\"title\" id=toc-2838>٢٨٢٧ </span>- (أعروا النساء يلزمن الحجال) .\nضعيف جدا\nأخرجه أبو العباس الأصم في \" حديثه \" (٣/١٤٩/١) و(رقم ١٤٠- منسوختي)، وعنه الخطيب في \" التاريخ \" (٩/٣٦٨)، وابن جميع في \" معجم الشيوخ \" (ص ١٠٥): حدثنا بكر بن سهل: حدثنا أبو يحيى شعيب بن يحيى التجيبي: حدثنا يحيى بن أيوب عن عمرو بن الحارث عن مجمع ابن كعب عن مسلمة بن مخلد مرفوعا به.\nوبهذا الإسناد أخرجه الطبراني (١٩/٤٣٨/١٠٦٣)، وعنه ابن منده في \" المعرفه \" (٢/١٦٢/١)، وأبو سعيد بن الأعرابي في \" معجمه \" (١١٩/١)، وعنه القضاعي في \" مسنده \" (ق ٥٧/٢)، والسلفي في \" الطيوريات \" (٢١٧/٢)، والخطيب أيضا (٩/٣٦٨و١٢/٣١٩و١٣/٤٩١)، وابن عساكر (٨/٣١٣/٢و١١/٢٣١/١)، والضياء المقدسي في \" المنتقى من مسموعاته بمرو \" (١١٣/١) .\nقلت: وهو إسناد ضعيف، وفيه علتان:\nالأولى: مجمع بن كعب؛ أورده ابن أبي حاتم (٤/١/٢٩٧) فقال:\n\" روى عن مسلمة بن مخلد، روى عنه جعفر بن ربيعة \".","vol":"6","page":350},{"text":"ولم يذكر فيه جرحا ولا تعديلا. ولذا قال ابن القطان في \" النظر في أحكام النظر \" (ق ٧٠/١):\n\" لا يعرف \".\nوقال الهيثمي في \" المجمع \" (٥/١٣٨):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \" وفيه مجمع بن كعب ولم أعرفه، وبقيه رجاله ثقات \".\nقلت: وكأنه لم يقف على ترجمته في \" الجرح \" وإلا لم يقل: لم أعرفه، وإن كان هو في الواقع غير معروف، لأن هذا القول إنما هذا يقال فيمن لا ترجمة له.\nكما هو معروف عند أهل العلم بهذا الفن الشريف.\nثم إن اقتصاره على إعلاله الحديث بابن كعب هذا يشعر بأنه ليس فيه علة أخرى، وليس كذلك كما يأتي.\nوالأخرى: بكر بن سهل - وهو الدمياطي - قال النسائي:\n\" ضعيف \". وقال مسلمة بن قاسم:\n\" تكلم الناس فيه، ووضعوه من أجل الحديث الذي حدث به عن سعيد بن كثير عن يحيى بن أيوب عن مجمع بن كعب عن مسلمة بن مخلد رفعه: أعروا النساء يلزمن الحجال \".\nكذا في \" اللسان \"؛ وفيه نظر في موضعين منه:\nالأول: أنه ذكر سعيد بن كثير مكان شعيب بن يحيى، فلا أدري أهو رواية عن بكر بن سهل، أو أنه خطأ من بعض النساخ.","vol":"6","page":351},{"text":"والآخر: أنه لم يذكر في إسناده عمرو بن الحارث، فلعله سقط من بعض النساخ.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" وقال:\n\" لا يصح، شعيب بن يحيى قال أبو حاتم: ليس بمعروف. وقال إبراهيم الحربي: ليس لهذا الحديث أصل \".\nوتعقبه السيوطي في \" اللآلي \" (١/٣٥١)، وتبعه ابن عراق في \" تنزيه الشريعة \" (٢/٢١٣) بأن شعيبا عرفه غير أبي حاتم؛ قال ابن يونس: عابد صالح، وقال الذهبي: مصري صدوق، أخرج له النسائي فحديثه حسن.\nقال ابن عراق:\n\" وقال الذهبي في \" تلخيص الموضوعات \": ينبغي أن يخرج من الموضوعات، أكثر ما تعلق أبو الفرج في سنده على شعيب بقوله أبي حاتم: ليس بمعروف،وماذا بجرح، فإن النسائي احتج به. انتهى. لكن رأيت الحافظ الهيثمي في \" المجمع \" أعل الحديث بمجمع بن كعب، وقال: لا أعرفه، وبقية رجاله ثقات. انتهى.فدخل شعيب في \" الثقات \"، وبقي النظر في مجمع فليحرر \".\nقلت: قد عرفت مما سلف أنه مجهول الحال لأنه روى عنه ثقتان: عمرو بن الحارث كما في هذا الحديث، وجعفر بن ربيعة كما تقدم عن ابن أبي حاتم، ولم يوثق. فبقي على الجهالة.\nولكن العلة الحقيقية ممن دارت عليه كل طرق المخرجين ألا وهو بكر بن سهل؛ فقد تكلموا فيه من أجل روايته لهذا الحديث كما سبق عن مسلمة، ومن الغريب أن يغفل السيوطي ومن تلاه عن هذه العلة، وأغرب منه أن المناوي تنبه لها ولكنه","vol":"6","page":352},{"text":"وقع في خطأ فاحش، فقد قال بعد أن حكى عن ابن الجوزي أنه أورده في \" الموضوعات \":\n\" وتبعه علفى ذلك المؤلف في \" مختصر الموضوعات \" ساكتا عليه غير متعقب له، فلعله لم يقف على تعقب الحافظ ابن حجر له بأن ابن عساكر خرجه من وجه آخر في \" أماليه \" وحسنه وقال: بكر بن سهل؛ وإن ضعفه جمع لكنه لم ينفرد به كما ادعاه ابن الجوزي، فالحديث إلى الحسن أقرب. وأيا ما كان فلا اتجاه لحكم ابن الجوزي عليه بالوضع \"!\nهذا كلام المناوي، وقد مزج فيه قوله بقول ابن حجر، مزجا لا يتميز احدهما عن الآخر، فقوله (كما ادعاه ابن الجوزي ... \" هو من عنده، وما قبله للحافظ، ولكنه إنما قال ذلك في حديث آخرغير هذا، ذكره في \" لسان الميزان \" على أنه في \" الميزان في ترجمة بكر هذا بإسناد آخر له عن أنس مرفوعا بلفظ: \" ما من معمر عمر في الإسلام ... \" الحديث، ثم نقل الحافظ كلام مسلمة بن قاسم الذي سبق نقله عنه، وفيه حديث الترجمة كما رأيت، فقال الحافظ عقبه:\n\" قلت: والحديث الذي أورده المصنف (أي الذهبي، ويعني حديث أنس المشار إليه) لم ينفرد به، بل رواه أبو بكر المقري في \" فوائده \" عن.... أملاه الحافظ أبو القاسم بن عساكر في ... \" أماليه \"، وقال: إنه حديث حسن، وأما حديث مسلمة (يعني حديث الترجمة) فأخرجه الطبراني عنه \".\nفتأمل كيف اختلط على المناوي حديث مسلمة بحديث أنس؛ فتوهم أن كلام الحافظ يعني به حديثه، وهو إنما يعني حديث أنس!\nوجملة القول؛ أن الحديث ضعيف جدا.","vol":"6","page":353},{"text":"وقد روي معناه عن أنس مرفوعا، وسنده ضعيف جدا أيضا، وقد مضى برقم (٢٠٢٢) .\n(تنبيه): قد عرفت مما سبق تخليط المناوي فيما نقله عن الحافظ العسقلاني وقوله من عنده: \" فالحديث إلى الحسن أقرب \"!\nفاغتر به الدكتور عمر تدمري في تعليقه على \" معجم الشيوخ \"؛ فإنه بعد أن صرح بضعف إسناده استدرك فقال:\n\" لكن له طرق ترقيه إلى درجة الحسن \"!\nوأحال في ذلك على المناوي (١/١٧٠)، ويعني به شرحه الصغير: \" التيسير \" فإذا فيه الاستدراك المذكور بالحرف الواحد! فقد أودى به تخليط آخر أقبح من الأول، فإنه لم يذكر فيه أن للحديث طرقا، وإنما متابعة واحدة، وهي لغير هذا الحديث. ثم إنه لم يجزم بحسنه، بل قال: \".. إلى الحسن أقرب \". فتأمل الفرق بين العبارتين، وما في كتابيه من التخليط والبعد عن التحقيق، الذي لم يتنبه له القائمون على نشر \" الجامع الكبير \" للسيوطي؛ فإنهم بدورهم قلدوه فيما ذكره في \" فيض القدير \" فنقلوا كلامه فيه وسكتوا عنه! والله المستعان.\nوالحديث أشار إلى تضعيفه شيخ الإسلام ابن تيمية رحمة الله في رسالة \" لباس المرأة في الصلاة \" (ص ٣١-الطبعة الخامسة)، وهو الآن تحت يدي إعدادا له لطبعة جديدة، فيها تحقيقات حديثية، وتصحيحات مفيدة لم تكن في الطبعات الأخرى، يسر الله لنا طبعها بمنه وكرمه.\nوقال ابن القطان في الكتاب السابق \" النظر \":","vol":"6","page":354},{"text":"\" ليس بصحيح \".\nثم أعله بمجمع كما تقدم، وقال:\n\" ويحيى بن أيوب ضعيف، وفي إسناده أيضا دونه من لا يعرف حاله كذلك، والله الموفق \".\n<span data-type=\"title\" id=toc-2839>٢٨٢٨ </span>- (اعملي ولا تتكلي على شفاعتي، فإن شفاعتي للاهين من أمتي) .\nضعيف\nرواه أبو نعيم في \" المنتخب من حديث يونس \" (١٤٢/٢)، وابن عدي في \" الكامل \" (ق ٢٧٦/١) عن عمرو بن مخرم أبي قتادة الليثي البصري: أخبرنا محمد بن دينار الطاحي عن يونس بن عبيد عن الحسن عن أمه عن أم سلمة قالت: قال لي رسول الله ﷺ: فذكره. وقال ابن عدي - ليس في سنده محمد بن دينار الطاحي وإنما سفيان بن عيينة -:\n\" وهذا عن ابن عيينة عن يونس بن عبيد باطل، لا يرويه إلا عمرو بن مخرم هذا، وقد حدث عن ابن عيينة وغيره بالبواطيل \".\nوأخرجه الطبراني (٢٣/٣٦٩/٨٧٢) .\nكما رواه أبو نعيم على ما في \" الميزان \".\nثم أخرجه ابن عدي من طريق أيوب بن سليمان: حدثنا محمد بن دينار به وقال:\n\" وهذا غير محفوظ أيضا \".\nقلت: وعلة هذه الطريق أيوب بن سليمان؛ وهو من وادي القرى؛ قال الذهبي:","vol":"6","page":355},{"text":"\" لا يعرف \".\nومدار الطريقين على محمد بن دينار الطاحي؛ وهو صدوق سيىء الحفظ، وتغير قبل موته؛ كما في \" التقريب \".\n<span data-type=\"title\" id=toc-2840>٢٨٢٩ </span>- (أعظم الظلم ذراع من الأرض ينتقصه من حق أخيه، فليست حصاة من الأرض أخذها إلا طوقها يوم القيامة إلى قعر الأرض، ولا يعلم قعرها إلا الذي خلقها) .\nضعيف\nأخرجه أحمد (١/٣٩٦و٣٩٧) والطبراني (١٠/٢٦٦-٢٦٨/١٠٥١٦) من طريق عبد الله بن لهيعة: حدثنا عبيد الله بن أبي جعفر عن أبي عبد الرحمن الحبلي عن ابن مسعود قال:\n\" قلت: يا رسول الله! أى الظلم أعظم؟ قال: زراع.... \" الحديث.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير ابن لهيعة؛ فإنه ضعيف لسوء حفظه. وأما قول الهيثمي في \" مجمع الزوائد \" (٤/١٧٥):\n\" رواه أحمد والطبراني في \" الكبير \" وإسناده أحمد حسن \".\nقلت: فهذا من تساهله، أو ذهوله؛ فابن لهيعة ضعيف؛ كما صرح هو به في غير موضع من كتابه.\nنعم الحديث صحيح بغير هذا السياق، وبدون ذكر الحصاة مخرج في \" الصحيحين \" وغيرهما.\nوقد أعيد تخريج الحديث برقم (٦٧٦٢) بزيادة من التحقيق، وفيه الرد على من حسنه من المعاصرين وغيرهم.","vol":"6","page":356},{"text":"<span data-type=\"title\" id=toc-2841>٢٨٣٠ </span>- (خير جلسائكم من ذكركم بالله رؤيته، وزاد في علمكم منطقة، وذكركم الآخرة عمله) .\nضعيف\nأخرجه ابن النجار في \" الذيل \" (١٠/١٥٩/٢) عن مبارك بن حسان عن عطاء عن ابن عباس قال:\n\" قيل: يا رسول الله! أي جلسائنا خير؟ قال: ... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ مبارك بن حسان لين الحديث؛ كما قال الحافظ في \" التقريب \".","vol":"6","page":357},{"text":"<span data-type=\"title\" id=toc-2842>٢٨٣١ </span>- (ثلاث من لم يكن فيه، فإن الله ﷿ يغفر له ما سواه؛ لمن شاء: من مات لا يشرك بالله شيئا، ولم يكن ساحرا يتبع السحرة، ولم يحقد على أخيه) .\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٤١٣)، والخطيب في \" التاريخ \" (٢/٤)، وابن النجار في \" الذيل \" (١٠/١٦٤/٢) والبيهقي في \" شعب الإيمان \" (٥/٢٦٨/٦٦١٤) من طريق ليث بن أبي سليم عن أبي قزارة عن يزيد بن الأصم عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، ليث ضعيف مختلط.","vol":"6","page":357},{"text":"<span data-type=\"title\" id=toc-2843>٢٨٣٢ </span>- (أفضل الغزاة في سبيل الله خادمهم الذي يأتيهم بالأخبار، وأخصهم عند الله منزلة الصائم) .\nمنكر\nرواه الطبراني في \" الأوسط \" (١/١٠٧/٢) عن يحيى بن المتوكل: حدثنا عنبية بن مهران الحداد: حدثنا الزهري عن أبي سلمة عن أبي هريرة مرفوعا.","vol":"6","page":357},{"text":"قلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: عنبسة بن مهران الحداد؛ قال أبو حاتم:\n\" منكر الحديث \".\nوالأخرى: يحيى بن المتوكل؛ قال الذهبي في \" الضعفاء \":\n\" ضعفه غير واحد \".\nوالحديث أعله الهيثمي (٥/٢٩٠) بعنبسة هذا فقط! وقال:\n\" وهو ضعيف \".\n<span data-type=\"title\" id=toc-2844>٢٨٣٣ </span>- (أفضل الأعمال الكسب من الحلال) .\nضعيف\nرواه الديلمي (١/١/١٢٣) عن داود بن سليمان عن إسماعيل ابن عمر عن مسعر عن عطية عن أبي سعيد مرفوعا.\nقلت: وهذا إسناد ضعيف؛ عطية - وه ابن سعد العوفي - ضعيف. ومثله إسماعيل بن عمرو (وفي الأصل: ابن عمر) وهو البجلي.\nوداود بن سليمان؛ لم أعرفه.","vol":"6","page":358},{"text":"<span data-type=\"title\" id=toc-2845>٢٨٣٤ </span>- (أفضل الحسنات تكرمة الجلساء) .\nموضوع\nرواه القضاعي (١٠٥/١): أخبرنا محمد بن منصور التستري قال: أنبأنا القاضي أبو بكر محمد بن يحيى بن إسماعيل الضبعى الأهوازي قال: أخبرنا الحسن بن زياد أبو عبد الله الكوفي قال: أخبرنا ابن أبي بشر قال: أخبرنا وكيع عن الأعمش عن أبي وأئل عن عبد الله بن مسعود مرفوعا.","vol":"6","page":358},{"text":"قلت: وهذا موضوع، آفته شيخ القضاعي محمد بن منصور التستري؛ فقد قال فيه أبو إسحاق الحبال الحافظ:\n\" كذاب \". كما قال في \" الميزان \" و\" اللسان \".\nوما بينه وبين وكيع لم أعرفهم.\nوالحديث بيض له المناوي!\n<span data-type=\"title\" id=toc-2846>٢٨٣٥ </span>- (أفشوا السلام فإنه لله رضا) .\nضعيف جدا\nرواه ابن عدي (ق ١٧٢/١) عن سالم بن عبد الأعلى عن نافع عن ابن عمر مرفوعا؛ وقال:\n\" سالم معروف بحديث أن النبي ﷺ ربط في إصبعه خيطا، وقد أنكره عليه ابن معين وغيره، وحدث عن عطاء أيضا بأشياء أنكروها عليه \".\nقلت: وقد اتهمه غير واحد بالوضع، فانظر الحديث المشار إليه برقم (٢٦٤) .","vol":"6","page":359},{"text":"<span data-type=\"title\" id=toc-2847>٢٨٣٦ </span>- (اغد عالما أو متعلما أو مستمعا أو محبا ولا تكن الخامسة فتهلك) .\nضعيف\nرواه البزار (ص ٢١- زوائده)، وعبد الرحمن بن نصر الدمشقي في \" الفوائد \" (٢/٢٢٧/١)، والطبراني في \" الصغير \" (١٦٢- هند)، وفي \" الأوسط \" (٥/٢٣١/٥١٧١)، وأبو نعيم في \" الحلية \" (٧/٢٣٦-٢٣٧) والخطيب في \" التاريخ \" (١٢/٢٩٤-٢٩٥) والبيهقي في \" الشعب \" (٢/٢٦٥/١٧٠٩)، وعبد الغني المقدسي في \" العلم \" (٨/٢) عن عطاء بن مسلم الخفاف عن خالد الحذاء عن عبد الرحمن بن أبي بكرة عن أبيه مرفوعا.","vol":"6","page":359},{"text":"قلت: وهذا إسناد ضعيف، عطاء بن مسلم الخفاف؛ قال الحافظ:\n\" صدوق يخطىء كثيرا \".\nوأورده الذهبي في \" الضعفاء والمتروكين \" وقال:\n\" ضعفه أبو داود وغيره \".\nقلت: وأخرجه عبد الله بن أحمد في \" زوائد الزهد \" (١٩/٥٠/١) عن عبد الله بن مسعود موقوفا عليه.\nوقال الهيثمي في \" المجمع \" (١/١٢٢):\n\" رواه الطبراني في \" الكبير \" ورجاله رجال الصحيح إلا أن عبد الملك بن عمير لم يدرك ابن مسعود \".\nوقال في حديث الترجمة:\n\" رواه الطبراني في الثلاثة والبزار ورجاله موثقون \"!\nكذا قال!\n<span data-type=\"title\" id=toc-2848>٢٨٣٧ </span>- (اغدوا في طلب العلم؛ فإن الغدو بركة ونجاح) .\nموضوع\nأخرجه الخطيب في \" التاريخ (١٣/٢٧٠) من طريق أبي بكر مطرف بن جمهور الأشروسني: حدثنا حمدان بن ذي النون: حدثنا إبراهيم بن سليمان الزيات: حدثنا معلى بن هلال عن محمد عن عطاء عن عائشة قالت قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع؛ آفته معلى بن هلال قال الذهبي في \" الضعفاء \":\n\" يضع الحديث \". وقال الحافظ:","vol":"6","page":360},{"text":"\" اتفق النقاد على تكذيبه \".\nوالخطيب أورده في ترجمة مطرف هذا، ولم يذكر فيه جرحا ولا تعديلا.\nوأخرجه الطبراني في \" الأوسط \" عنها مرفوعا بلفظ:\n\" اغدوا في طلب العلم، فإني سألت ربي أن يبارك لأمتي في بكورها ويجعل ذلك يوم الخميس \".\nقال الهيثمي (١/١٣٢):\n\" وفيه أيوب بن سويد وهو يسرق الحديث \".\nورواه إسماعيل بن قيس بن سعد بن زيد بن ثابت عن هشام بن عروة عن أبيه عن عائشة مرفوعا بلفظ:\n\" باكروا طلب الرزق؛ فإن الغدو بركة ونجاح \".\nأخرجه البزار (١٢٨)، والطبراني في \" الأوسط \" (١/١٣٤/١-٢)، وابن عدي (١١/١) وقالا:\n\" لم يروه عن هشام إلا إسماعيل \".\nوقال البزار:\n\" حديث غريب، وإسماعيل صالح الحديث \".\nقال الحافظ ابن حجر متعقبا عليه:\n\" قلت: بل ضعفه جماعة \".\nوقال ابن عدي:\n\" لا يرويه غير إسماعيل بن قيس، وعامة ما يرويه منكر \".","vol":"6","page":361},{"text":"<span data-type=\"title\" id=toc-2849>٢٨٣٨ </span>- (أفضل الدعاء أن يقول العبد: اللهم ارحم أمة محمد رحمة الله) .\nموضوع\nرواه الديلمي (١/١/١٢٤) من طريق الحاكم عن مقاتل بن صالح الهاشمي: حدثنا عمرو الأعشم: حدثنا عبد الرحمن بن يحيى بن سعيد عن أبيه عن سعيد بن المسيب عن أبي هريرة مرفوعا.\nقلت: وهذا موضوع، آفته الأعشم هذا - وهو عمرو بن محمد بن الأعشم - قال ابن حبان:\n\" يروي عن الثقات المناكير، وروى عنه أحمد بن الحسين بن عباد البغدادي أحاديث كلها موضوعة \".\nقلت: ثم ساق له أحاديث هذا أحدها.\nوقال النقاش والحاكم:\n\" روى أحاديث موضوعة \".\nوالحديث أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٥٦) من رواية الحاكم،وقال:\n\" قال الحاكم: عمرو الأعشم روى عبد الرحمن بن يحيى بن سعيد الأنصاري عن أبيه أحاديث موضوعة. قال: ولا أعلم لعبد الرحمن هذا راويا غيره. وكذا قال أبو نعيم \".\nقلت: وتعقبه الحافظ في \" اللسان \" بقوله:\n\" قلت: هذا يوهم أن عبد الرحمن لا وجود له، أطلق اسمه الأعشم، وليس","vol":"6","page":362},{"text":"كذلك؛ فقد تقدم في ترجمته أن غير الأعشم روى عنه \".\nقلت: وقال هناك في ترجمته تبعا لأصله:\n\" لا يعرف ... وقال ابن عدي: يحدث بالمناكير \".\nثم ذكر له هذا الحديث من رواية عمرو بن محمد بن الحسن البصري به؛ وقال:\n\" كأنه موضوع \".\nقلت: ومن الظاهر أن عمرو بن محمد بن الحسن هذا هو الأعشم، فثبت أن قول الحافظ:\n\" أن غير الأعشم روى عنه \"؛ وهم منه. والله أعلم.\n<span data-type=\"title\" id=toc-2850>٢٨٣٩ </span>- (ما من عبد يسجد فيقول: رب اغفر لي! ثلاث مرات؛ إلا غفر له قبل أن يرفع رأسه) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٣٨٣/٨١٩٧) من طريق بقية بن الوليد: حدثني محمد بن حمير عن محمد بن جابر عن أبي مالك الأشجعي عن أبيه مرفوعا.\nقلت: وهذا إسناد ضعيف؛ لجهالة محمد بن جابر هذا، قال في \" مجمع الزوائد \" (٢/١٢٩):\n\" رواه الطبراني من رواية محمد بن جابر عن أبي مالك هذا، ولم أر من ترجمها \".\nكذا قال، وهو غريب منه، فإن أبا مالك هذا قد ساق له الطبراني جملةأحاديث تحت ترجمة (طارق بن أشيم الأشجعي) فهو اببه يقينا، واسمه سعد","vol":"6","page":363},{"text":"ابن طارق، وهو ثقة من رجال مسلم.\nوأما محمد بن جابر؛ فيحتمل عندي أن يكون أبا عبد الله الحنفي اليمامي، فإنه كوفي الأصل، فإن يكن ففيه ضعف من قبل حفظه، وإلا فهو مجهول.\nوأما بقية بن الوليد؛ فقد صرح بالتحديث فأمنا بذلك شر تدليسه، إلا على مذهب من يرميه بتدليس التسوية، فلا بد عنده من تصريحه بالتحديث في كل السلسلة. والله أعلم.\n<span data-type=\"title\" id=toc-2851>٢٨٤٠ </span>- (أفضل الصدقة المنحة؛ أن يمنح أخاه دراهم، أو ظهر الدابة، أو لبن الشاة، أو لبن البقرة) .\nضعيف\nأخرجه أحمد في \" الزاهد \" (٣١١) عن إبراهيم الهجري قال: سمعت أبا الأحوص عن عبد الله عن النبي ﷺ قال:\n\" أتدرون أي الصدقة أفضل؟ قالوا: الله ورسوله أعلم، قال: المنحة.... \".\nقلت: وهذا إسناد ضعيف، إبراهيم - وهو ابن مسلم الهجري - لين الحديث.\nوتابعه عمر بن يحيى الأبلي: أخبرنا حفص بن جميع عن سماك بن حرب عن إبراهيم عن علقمة عن عبد الله به.\nأخرجه الطبراني في \" الكبير \" (٣/٦١/١) .\nقلت: وحفص بن جميع ضعيف.\nوالأبلي هذا؛ اتهمه ابن عدي بسرقة الحديث.","vol":"6","page":364},{"text":"<span data-type=\"title\" id=toc-2852>٢٨٤١ </span>- (أفضل الصلاة عند الله المغرب، ومن صلى بعدها ركعتين بنى الله له بيتا في الجنة، يغدو فيه ويروح) .","vol":"6","page":364},{"text":"ضعيف.\nرواه الطبراني في \" الأوسط \" (٤٣/١-من ترتيبه) عن الزبير بن عباد المدني: حدثنا عبيد الله بن محمد بن يحيى بن عروة بن الزبير عن هشام بن عروة عن أبيه عن عائشة مرفوعا. وقال:\n\" لم يروه عن هشام إلا عبيد الله \".\nقلت: ولم أجد له ترجمة.\nوالزبير بن عباد المدني؛ أورده ابن أبي حاتم (١/٢/٥٨٤) من رواية ابنه يحيى عنه ولم يذكر فيه جرحا ولا تعديلا.\n<span data-type=\"title\" id=toc-2853>٢٨٤٢ </span>- (أفضل العلم لا إله إلا الله، وأفضل الدعاء الأستغفار) .\nضعيف\nرواه الديلمي (١/١/١٢٨) عن إبراهيم بن العلاء بن زبريق: حدثنا إسماعيل بن عياش: حدثنا عبد الرحمن بن زياد بن أنعم عن عبد الرحمن ابن أنعم عن عبد الرحمن ابن رافع عن عبد الله بن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف؛ لضعف عبد الرحمن بن زياد وهو الإفريقي، ومثله شيخه عبد الرحمن بن نافع.","vol":"6","page":365},{"text":"<span data-type=\"title\" id=toc-2854>٢٨٤٣ </span>- (أفضل الناس عند الله يوم القيامة المؤمن المعمر) .\nضعيف\nرواه الديلمي (١/١/١٢٧) عن هارون بن عيسى بن سلول: حدثنا بكار بن محمد بن سعيد: حدثنا حيان: حدثني أبي: حدثنا بكر بن عبد الملك الاعنق عن محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، من دون محمد بن المنكدر لم أجد من ترجمهم.","vol":"6","page":365},{"text":"<span data-type=\"title\" id=toc-2855>٢٨٤٤ </span>- (أفضل الناس في المسجد الإمام، ثم المؤذن، ثم من على يمين الإمام) .\nضعيف جدا\nرواه الديلمي (١/١/١٢٧) عن موسى بن إبراهيم المروزي: حدثنا مويى بن جعفر عن أبيه عن حده عن علي بن أبي طالب مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، المروزي هذا متروك كما تقدم مرارا.","vol":"6","page":366},{"text":"<span data-type=\"title\" id=toc-2856>٢٨٤٥ </span>- (لا تكرعوا، ولكن اغسلوا أيديكم ثم اشربوا فيها، فإنه ليس إناه أطيب من اليد) .\nضعيف\nأخرجه ابن ماجه (٢/٣٣٨)، والمخلص في \" الفوائد المنتقاة \" (٨/١١/٢)، وابن أبي حاتم في \" العلل \" (٢/٢٥٦)، والبيهقي في \" الشعب \" (٥/١١٩/٦٠٣٠) عن ليث بن سعيد بن عامر عن ابن عمر قال:\n\" مررنا على بركة فجعلنا نكرع فيها، فقال رسول الله ﷺ: ... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف ليث وهو ابن أبي سليم كما قال البوصيري في \" الزوائد \" (٢٠٧/١-الحلبية)، وقال ابن أبي حاتم:\n\" قال أبي: هذا الحديث منكر، قلت: ممن هو؟ قال: من ليث، وسعيد لا يعرف \".\nقلت: روى في \" الجرح والتعديل \" (٢/١/٤٨) عن ابن معين أنه قال فيه:\n\" ليس به بأس \". وذكره ابن حبان في \" الثقات \".","vol":"6","page":366},{"text":"قلت: سماه شعبة: سعيد بن علي، فقال الحسن بن عمرو: حدثنا شعبة عن سعيد بن علي عن ابن عمر به.\nأخرجه ابن المظفر في \" حديث حاجب بن أركين \" (٢/٢٥٨/٢)، وفي \" غرائب شعبة \" (١٤/١) من طريقين عن الحسن بن عمرو.\nلكن الحسن بن عمرو هذا - وهو أبو علي العبيدي - متروك؛ كما في \" التقريب \".\nولم أرأحد ذكر سعيد بن علي هذا.\nوقد رواه معمر عن رجل عن ابن عمر به.\nأخرجه أحمد (٢/١٣٧) .\nوجملة القول؛ أن الحديث ضعيف الإسناد، لجهالة تابعيه، واضطراب الرواة في اسمه.\nوقد وجدت له شاهدا؛ ولكنه واه جدا، يرويه أيوب بن خوط عن الحسن بن أبي الحسن عن أبي موسى الأشعري قال:\n\" كنا مع رسول الله ﷺ في مسير.... \" الحديث.\nأخرجه ابن عدي (١٨/١) وقال:\n\" أيوب بن خوط هو عندي - كما ذكره عمرو بن علي - كثير الغلط والوهم، وليس من أهل الكذب \".\nقلت: والمتقرر فيه أنه متروك الحديث، ضعيف جدا، كذبه عيسى بن يونس والأزدي، وتركه ابن المبارك وغيره.","vol":"6","page":367},{"text":"<span data-type=\"title\" id=toc-2857>٢٨٤٦ </span>- (أفضل الناس رجلان: رجل غزا في سبيل حتى يهبط موصعا يسوء العدو، ورجل بناحية البادية يقيم الصلوات الخمس، ويؤدي حق ماله، ويعبد ربه حتى يأتيه اليقين) .\nضعيف\nأخرجه أحمد (٢/٥٢٢) من طريق عبد الله بن حسان العنبري (الأصل: المنبري) عن القلوص أن شهاب بن مدلج نزل البادية فساب ابنه رجلا؛ فقال: يا ابن الذي تعرب بعد الهجرة، فأتى شهاب المدينة، فلقي أبا هريرة فسمعه يقول: قال رسول الله ﷺ: (فذكره)، فجثا على ركبتيه قال: أنت سمعته من رسول الله ﷺ يا أبا هريرة، يقول له (!) قال: نعم، فأتى باديته، فأقام بها.\nومن هذا الوجه أخرجه البخاري في \" التاريخ الكبير \" (٢/٢/٢٣٦) ولكنه لم يسق لفظه، وقال: \" القلوص هذه لم أجد من ترجمها.\nوعبد الله بن حسان؛ لم يوثقه أحد، وروى عنه جمع، وفي \" التقريب \":\n\" مقبول \".","vol":"6","page":368},{"text":"<span data-type=\"title\" id=toc-2858>٢٨٤٧ </span>- (بسم الله الرحمن الرحيم، أعيذك بالله الأحد الصمد الذي لم يلد، ولم يولد، ولم يكن له كفوا أحد، من شر ما تجد، يا عثمان! تعوذ بها، فما تعوذ متعوذ بمثلها) .\nضعيف\nأخرجه ابن السني (٥٤٧): أخبرنا أبو يعلى: حدثنا موسى بن محمد بن حيان: أنبأنا أبو عتاب الدلال: حدثنا حفص بن سليمان: حدثنا علقمة بن مرثد عن أبي عبد الرحمن السلمي عن عثمان بن عفان ﵁ قال:","vol":"6","page":368},{"text":"\" مرضت فكان رسول الله ﷺ يعودني، فعوذني يوما فقال: \" فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ حفص بن سليمان - هو أبو عمر البزاز القارىء - وهو متروك الحديث مع إمامته في القراءة.\nوابن حيان هذا؛ قال الذهبي في \" الميزان \":\n\" ضعفه أبو زرعة، ولم يترك \".\nقلت: كذا قال! وفيه نظر، لأن أبا زرعة قد قال ابن أبي حاتم في \" الجرح \":\n\" ترك أبو زرعة حديثه، ولم يقرأه علينا، كان قد أخرجه قديما في (فوائده) \".\nنعم ذكره ابن حبان في \" الثقات \" (٩/١٦١) وقال:\n\" ربما خالف \".\nفلعل قول الذهبي المذكور هو من باب التوفيق بين الترك والتوثيق.\nوقد أخرج له ابن حبان في \" صحيحه \" ستة أحاديث، تراجع ممن أرادها بواسطة فهرس (المؤسسة) لرجال \" الإحسان \".\nوالحديث قال الهيثمي في \" مجمع الزوائد \" (٥/١١٠):\nرواه أبو يعلى في \" الكبير \" عن شيخه (موسى بن حيان)، ولم أعرفه، وبقية رجاله رجال الصحيح \"!\nكذا قال: وقلده الشيخ الأعظمي في تعليقه على \" المطالب العالية \" (٢/٣٥١)، وتبعه المعلق على \" المقصد العلي \" (٣ و٤/٣٠٢) .\nفأقول: سبب هذا الخطأ وعدم المعرفة؛ أن الإسناد وقع في \" مستند أبي يعلى \" هكذا: \" حدثنا موسى بن حيان: حدثنا أبو عتاب الدلال: حدثني جعفر بن","vol":"6","page":369},{"text":"سليمان: حدثنا علقمة بن مرثد ... \". كذا في \" المقصد العلي \" و\" المطالب العالية \" المسندة (ق ٣٧/١)؛ فشيخ أبي يعلى نسب إلى جده (حيان) فلم يعرفه! وشيخ الدلال وقع فيه (جعفر) والصواب (حفص) كما تقدم، و(جعفر بن سليمان) هو الضبعي، وهو من هذه الطبقة، وهو ثقة من رجال \" الصحيح \"، لكنه ليس له ذكر في الرواة عن (علقمة بن مرثد)، وإنما ذكر فيهم (حفص بن سليمان الأسدي) المتقدم.\nنعم قد ذكروا في شيوخ (أبي عتاب الدلال) واسمه (سهل بن حماد) (جعفر بن سليمان الضبعي) فربما لاحظ الهيثمي هذا، وهو محتمل، والأمر بحاجة إلى مزيد من التحقيق، فمن كان عنده علم فليتفضل به وجزاه الله خيرا.\n<span data-type=\"title\" id=toc-2859>٢٨٤٨ </span>- (اغتسلوا يوم الجمعة، فإنه من اغتسل يوم الجمعة فله كفارة ما بين الجمعة إلى الجمعة، وزيادة ثلاثة أيام) .\nضعيف\nرواه الطبراني في \" الأوسط \" (٧/١٣٥/٧٠٨٧)، و\" الكبير \" (٨/٢٠٩/٧٧٤٠)، وابن أبي حاتم في \" العلل \" (١/٢٠٨) من طريق سويد بن عبد العزيز عن يحيى بن الحارث عن القاسم عن أبي أمامة عن النبي ﷺ.","vol":"6","page":370},{"text":"قلت: وهذا إسناد ضعيف؛ سويد بن عبد العزيز لين الحديث؛ كما في \" التقريب \"، وبه أعله في \" مجمع الزوائد \" (٢/١٧٣) وقد خالفه عمر بن عبد الواحد، فقال: عن يحيى بن الحارث عن القاسم يرفع الحديث إلى رسول الله ﷺ، فأرسله. ذكره ابن أبي حاتم وقال عن أبيه:\n\" هذا أشبه \".\n<span data-type=\"title\" id=toc-2860>٢٨٤٩ </span>- (إن الله تعالى جعل للمعروف وجوها من خلقه، حبب إليهم المعروف، وحبب إليهم فعاله، ووجه طلاب المعروف إليهم، ويسر عليهم إعطاءه، كما يسر الغيث إلى الأرض الجدبة ليحييها ويحيي بها أهلها. وإن الله جعل للمعروف أعداء من خلقه، بغض إليهم المعروف، وبغض إليهم فعاله، وحذر عليهم إعطاءه، كما يحذر الغيث عن الأرض الجدبة ليهلكها ويهلك بها أهلها، وما يعفو أكثر) .\nضعيف جدا\nأخرجه ابن أبي الدنيا في \" قضاء الحوائج \" (رقم ٤) من طريق الحارث النميري عن أبي هارون عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، أبو هارون واسمه عمارة بن جوين العبدي قال الحافظ:\n\" متروك، ومنهم من كذبه \".\nوالحارث النميري لم أعرفه، ويبدو أنه محرف، فقد أخرجه العقيلي في \" الضعفاء \" (ص ٢٩١) من طريق عثمان بن سماك عن أبي هارون العبدي به نحوه، وقال:\n\" عثمان بن سماك مجهول بالنقل حديثه غير محفوظ، ولا يعرف إلا به \".","vol":"6","page":371},{"text":"ثم استبعدت التحريف فقد رأيت في \" مسند الديلمي \" (١/٢/٢٧٤) من طريق أبي الشيخ عن الحارث النميري به مختصرا بلفظ: \" إن أحب عباد الله إلى الله من حبب إليه المعروف، وحبب إليه فعاله \".\nوكذلك أخرجه ابن أبي الدنيا في رواية له رقم (٣) .\nوقد وجدت له طريقا أخرى، أخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٢٨١ - ٢٨٢) من طريق حفص بن عمر الحبطي: حدثنا أبو مطرف السامي عن زياد بن عبد الرحمن النميري عن عبد الله بن عمر عن أبي بن كعب قال: قال لي النبي ﷺ:\n\" يا أبي! إن الله ﷿ جعل للمعروف.... \" الحديث.\nقلت: وهذا إسناد ضعيف جدا؛ من أجل الحبطي قال ابن معين:\n\" ليس بشيء \".\nوقال مرة:\n\" ليس بثقة ولا مأمون، أحاديثه كذب \".\nوالنميري هذا لم أعرفه؛ ويحتمل أنه زياد بن عبد الرحمن القيسي أبو الخصيب البصريالذي أخرج له أبو داود من رواية عقيل بن طلحة عنه عن ابن عمر، فإن يكن هو فهو مجهول.\n<span data-type=\"title\" id=toc-2861>٢٨٥٠ </span>- (تعفو، فإن عاقبت فعاقب بقدر الذنب، واتق الوجه) .\nضعيف\nأخرجه الطبراني في \" الكبير \" (١/٢١٨/٢ - النسخة القديمة): حدثنا بكر بن سهل: حدثنا عبد الله بن صالح: حدثني معاوية بن صالح: أن أسد","vol":"6","page":372},{"text":"بن وداعة: حدثه أن رجلا يقال له: جزي:\n\" أتى النبي ﷺ فقال: يا رسول الله! إن أهلي يغضبوني، فبم أعاقبهم؟ فقال: ... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأول - عبد الله بن صالح؛ فيه ضعف وغفلة مع كونه من شيوخ البخاري.\nالثانية - بكر بن سهل وهو الدمياطي؛ ضعيف كما قال النسائي، وتكلم فيه مسلمة بن قاسم وغمزه بحديث: \" أعروا النساء.... \"، وقد مضى برقم (٢٨٢٧) .\nوأسد بن وداعة؛ ترجمه ابن أبي حاتم (١/١/٣٣٧) برواية جمع عنه، ولم يذكر فيه جرحا ولا تعديلا؛ وقال الذهبي: \" من صغار التابعين، ناصبي يسب، قال ابن معين: كان هو وأزهر الحرازي وجماعة يسبون عليا، وقال النسائي: ثقة \".\nومع هذه العلل الواضحة؛ فقد بيض المناوي لإسناده، ولعله لم يقف عليه.\n<span data-type=\"title\" id=toc-2862>٢٨٥١ </span>- (أفضل الدعاء أن تسأل ربك العفو والعافية في الدنيا والآخرة، فإنك إذا أعطيتهما في الدنيا، ثم أعطيتهما في الآخرة، فقد أفلحت) .\nضعيف\nأخرجه الترمذي (٤/٢٦٤)، وابن ماجه (٢/٤٣٤)، وأحمد (٣/١٢٧) من طريق سلمة بن وردان المدني قال: سمعت أنس بن مالك قال:\nجاء رجل إلى رسول الله ﷺ فقال: يا رسول الله! أي الدعاء أفضل؟ قال:","vol":"6","page":373},{"text":"تسأل ربك العفو والعافية في الدنيا والآخرة. ثم أتاه من الغد، فقال: يا رسول الله! أي الدعاء أفضل؟ قال تسأل ربك العفو والعافية في الدنيا والآخرة. ثم أتاه اليوم الثالث فقال يا رسول الله! أي الدعاء أفضل؟ قال:\n\" تسأل ربك ... \" الحديث. والسياق لأحمد، قال الترمذي:\n\" حديث حسن غريب من هذا الوجه، إنما نعرفه من حديث سلمة بن وردان \".\nقلت: وهو ضعيف؛ كما جزم الحافظ في \" التقريب \"، وضعفه الدارقطني وغيره كما قال الذهبي في \" الضعفاء \"، فلا وجه لتحسينه. وقد صح الأمر بسؤال العفو والعافية مختصرا عن أبي بكر الصديق وغيره، عند الترمذي وغيره، وهو مخرج في \" الروض النضير \" (٩١٧) .\n<span data-type=\"title\" id=toc-2863>٢٨٥٢ </span>- (أفضل الناس رجل يعطي جهده) .\nضعيف\nأخرجه الطيالسي (١٨٥٢): حدثنا أبو عتبة عن عبد الله بن دينار عن نافع عن ابن عمر:\n\" أن رسول الله ﷺ قال لأصحابه: أي الناس خير؟ قالوا: يا رسول الله! رجل يعطي ماله ونفسه، فقال رسول الله ﷺ: نعم الرجل هذا، وليس به، ولكن أفضل الناس ... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو عتبة هذا هو إسماعيل بن عياش الحمصي؛ ضعيف في روايته عن الحجازيين وهذه منها.\nوالحديث أخرجه أبو نعيم في \" أخبار أصبهان \" (١/٢١٧) من طريق عبد الوهاب بن الضحاك: حدثنا إسماعيل بن عياش به بلفظ:","vol":"6","page":374},{"text":"\" خير الناس مؤمن فقير يعطي جهده \".\nوعبد الوهاب هذا؛ قال أبو حاتم:\n\" كذاب \".\nوبهذا اللفظ أورده في \" الجامع الصغير \" من رواية الديلمي في \" مسند الفردوس \" ونقل شارحه المناوي عن الحافظ العراقي أنه قال:\n\" سنده ضعيف جدا \".\n<span data-type=\"title\" id=toc-2864>٢٨٥٣ </span>- (أفضل المؤمنين رجل سمح البيع، سمح الشراء، سمح القضاء، سمح الاقتضاء) .\nموضوع\nأخرجه الطبراني في \" الأوسط \" (١/١٣٦/٢-١٣٧/١) من طريق الشاذكوني: حدثنا سلم بن قتيبة: حدثنا عبد الله بن عبد الله الهدادي - وكان ثقة - عن أبي العلاء سمع أبا سعيد الخدري عن النبي ﷺ قال:.. فذكره. وقال:\n\" أبو العلاء هو يزيد بن عبد الله بن الشخير، لم يروه عنه إلا الهدادي، تفرد به الشاذكوني \".\nقلت: وهو كذاب عند أحمد وابن معين وغيرهما من الأئمة، وقال البخاري:\n\" فيه نظر \".\nفمن العجيب قول المنذري في \" الترغيب \" (٣/١٩) وتبعه الهيثمي في \" المجمع \" (٤/٧٥) ثم المناوي في \" الفيض \"!!:\n\" رواه الطبراني في \" الأوسط \" ورجاله ثقات \"!","vol":"6","page":375},{"text":"<span data-type=\"title\" id=toc-2865>٢٨٥٤ </span>- (أفضل الرباط انتظار الصلاة، ولزوم مجالس الذكر، وما من عبد يصلى ثم يقعد في مقعده إلا لم تزل الملائكة تصلي عليه حتى يحدث أو يقوم) .\nضعيف\nأخرجه الطيالسي في \" مسنده \" (٢٥١٠): حدثنا محمد بن [أبي] حميد قال: حدثنا سعيد بن المقبري (الأصل: المهري) عن أبيه عن أبي هريرة أن رسول الله ﷺ قال:.. فذكره.\nقلت: وهذا إسناد ضعيف؛ محمد بن أبي حميد - وهو المدني الملقب ب \" حماد \" - قال الذهبي:\n\" ضعفوه \". وقال الحافظ:\n\" ضعيف \".\nلكن الشطر الثاني منه في انتظار قد صح من حديث أبي هريرة فانظر إن شئت \" صحيح الترغيب \" (٥/٢٢/١) .","vol":"6","page":376},{"text":"<span data-type=\"title\" id=toc-2866>٢٨٥٥ </span>- (أطلبوا الخير عند حسان الوجوه) .\nموضوع\nروي من حديث عائشة، وابن عباس، وعبد الله بن عمر، وجابر ابن عبد الله، وعبد الله بن عمرو، وأنس بن مالك، وأبي هريرة، وأبي بكرة.\n١- أما حديث عائشة؛ فله عنها طريقان:\nالطريق الأولى: يرويه إسماعيل بن جعفر عن خيرة بنت محمد بن ثابت بن سباع عن أمها عن عائشة ﵂ مرفوعا.\nأخرجه أبو يعلى في \" مسنده (ق ٢٢٦/١) .\nوخالفه إسماعيل بن عياش فقال: عن جبرة بنت محمد عن أبيها عنها.","vol":"6","page":376},{"text":"أخرجه البخاري في \" التاريخ الكبير \" (١/١/٥١و١٥٧)، وابن أبي الدنيا في \" قضاء الحوائج \" (ص ٨٣ رقم ٥١) .\nوتابعه عبد الرحمن بن أبي بكر المليكي عن امرأته جبرة به.\nقلت: وهذا إسناد ضعيف؛ لجهالة جبرة أو خيرة وأمها؛ فإني لم أجد من ترجمها. وأما أبوها محمد بن ثابت بن سباع فهو صدوق كما قال الحافظ، وذكره ابن حبان في \" الثقات \"؛ وروى عنه جمع.\nالثانية: يرويه الحاكم بن عبد الله: حدثني الزهري عن سعيد بن المسيب عنها.\nأخرجه ابن عدي (ق ٦٥/٢) في جملة أحاديث للحكم هذا وهو الأيلي، وقال:\n\" كلها موضوعة، وما هو منها معروف المتن فهو باطل بهذا الإسناد، وضعفه بين على أحاديثه \".\nوقال الذهبي في \" الضعفاء \":\n\" متروك متهم \".\n٢- وأما حديث ابن عباس؛ فله طرق:\nالأولى: عن عصمة بن محمد الأنصاري عن هشام بن عروة عن أبيه عنه أخرجه العقيلي (٣٢٥)؛ وقال:\n\" عصمة بن محمد الأنصاري يحدث بالبواطيل عن الثقات، ليس ممن يكتب حديثه إلا على جهة الاعتبار، وسئل عنه ابن معين؟ فقال: كذاب يضع الحديث \".\nالثانية: عن حفص بن عمر: حدثنا طلحة بن عمرو عن عطاء عنه.","vol":"6","page":377},{"text":"أخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٥٩) .\nقلت: وطلحة بن عمرو؛ متروك كما في \" التقريب \".\nوحفص هذا لم أعرفه، ولكنه لم يتفرد به.\nفتابعه سفيان الثوري عن طلخة بن عمرو به.\nأخرجه تمام الرازي في \" الفوائد \" (١٣٠/٢)، والخطيب في \" التاريخ \" (١١/٤٣و١٣/١٥٨) من طريقين عنه، أحدهما هعن مالك بن سلام البغدادي: حدثنا مالك بن أنس: حدثني أخي: سفيان الثوري به.\nالثالثة: عن مصعب بن سلام التميمي عن عباد القرشى عن عمرو بن دينار عنه.\nأخرجه الخطيب (٧/١١) وابن الجوزي في \" الموضوعات \" (٢/١٥٩-١٦٠) من طريق يحيى بن يزيد أبي زكريا الخواص عنه، ويحيى لا يعرف كما قال الذهبي، وقد خولف في إسناده؛ كما يأتي في حديث جابر.\nقلت: وعباد القرشي؛ لم أعرفه.\nومصعب بن سلام؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" تكلم فيه ابن حبان \". قال الحافظ:\n\" صدوق له أوهام \".\nالرابعة: عن منصوربن عمار. أخبرنا أبو حفص الأبار عن ليث عن مجاهد عنه.\nأخرجه الخطيب (٤/ ١٨٥) من طريق أحمد بن سلمة المدائني صاحب المظالم عنه.","vol":"6","page":378},{"text":"وليث - وهو ابن أبي سليم - ضعيف. ومثله منصور بن عمار وهو الواعظ.\nوأحمد هذا؛ قال الذهبي وتبعه العسقلاني:\n\" متهم بالكذب \".\nوأما الخطيب ففي ترجمته أورد الحديث، ولم يزد! ولكنه أعقبه بقوله:\n\" كذا قال، وفي أصل المدأئني (يعني الراوي عنه عيسى بن خشنام) أحمد ابن محمويه بن أبي سلمة، وما أظن هذا الحديث إلا عنه فإنه يروي عن منصور ابن عمار، وسنورد حديثه بعد في موضعه \".\nقلت: ثم أورده هناك (٥/١٦٢) ولم يذكر فيه جرحا ولا تعديلا.\nوتابعه عبد الله بن خراش عن العوام بن خوشبعن مجاهد به.\nأخرجه الطبراني في \" الكبير \" (٣/١١٠/١) .\nوابن خراش هذا ضعيف جدا كما قال الساجى، وزاد:\n\" ليس بشيء، كان يضع الحديث \". وقال محمد بن عمار الموصلي:\n\" كذاب \".\n٣- وأما حديث ابن عمر؛ فيرويه محمد بن عبد الرحمن بن المجبر عن نافع عنه.\nأخرجه العقيلي (٣٩٠)، والسهمي في \" تاريخ جرجان \" (٣٤٣)، والقضاعي في \" مسند الشهاب \" (ق ٥٦/١)، والخطيب (١١/٢٩٦)؛ وقال العقيلي:\n\" محمد بن عبد الرحمن؛ قال ابن معين: ليس بشيء، وقال البخاري: سكتوا عنه \".","vol":"6","page":379},{"text":"قلت: وهو مجمع على تضعيفه؛ سوى أحمد فوثقه، ومن الغرائب ما ذكره ابن قدامة الموفق في \" المنتخب \" (١٠/١٩٦/١) عن مهنا أنه قال:\n\" قلت (يعني لأحمد): حدثنا يزيد بن هارون: أنبا محمد بن عبد الرحمن بن مجبر عن نافع عن ابن عمر مرفوعا (فذكر الحديث)، فقال: محمد بن عبد الرحمن ثقة، وهذا الحديث كذب \"!\nوأورده الذهبي في \" الضعفاء والمتروكين \"؛ وقال:\n\" وثقه أحمد، وقال النسائي وغيره: متروك \".\n٤ - وأما حديث جابر؛ فله طرق:\nالأولى: عن سليمان بن كراز: حدثنا عمر بن صهبان: حدثنا محمد بن المنكدر عنه.\nأخرجه العقيلي (١٦٣)، وتمام في \" الفوائد \" (١٣/٢٣١)، وابن عدي (١٦١/١)، وأبو نعيم في \" الحلية \" (٣/١٥٦)، و\" أخبار أصبهان \" (١/١٥١) وقال:\n\" غريب من حديث جابر، لم نكتبه إلا من حديث سليمان عن عمر \".\nوقال العقيلي:\n\" سليمان هذا الغالب على حديثه الوهم، وليس في هذا الباب عن النبي ﷺ شيء يثبت \".\nوقال ابن عدي:\n\" سليمان بن كراز الطفاوي بصري يكنى أبا داود \".\nثم ذكر له حديثا منكرا؛ ثم قال:","vol":"6","page":380},{"text":"\" وعمر بن صهبان ضعيف \".\nقلت: وأورده الذهبي في \" الضعفاء والمتروكين \"؛ وقال:\n\" تركوه \".\nوفي هذه الطريق زيادة سبق تخريجه من أجلها برقم (٢٧٩٧) .\nالثانية: عن يحيى بن خلف القاضي: حدثنا مصعب بن سلام عن العباس بن عبد الله القرشي عن عمرو بن دينار عنه.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٢١٤) .\nقلت: ويحيى بن خلف كذبه أبو حاتم، وقد روي عنه بزيادة في متنه كما تقدم برقم (٢٧٩٦) .\nوالعباس بن عبد الله القرشي؛ لم أعرفه.\nالثالثة: عن محمد بن خليد الحنفي قال: حدثنا مالك بن أنس عن سفيان الثوري عن طلحة بن عمرو عن عطاء عنه.\nأخرجه الخطيب في \" الفوائد \" رقم (١٦ - نسختي)، وابن عساكر في \" التاريخ \" (١٦/١٢٣/٢)؛ وقال الخطيب:\n\" هذا حديث غريب من حديث سفيان الثوري عن طلحة بن عمرو، وعجيب من رواية مالك بن أنس عن الثوري، لا أعلم رواه عنه غير محمد بن خليد الحنفي. وتابعه مالك بن سلام، وليس قولهما بشيء \".\nقلت: قد رواه هو عنه به، إلا أنه جعله من مسند ابن عباس كما تقدم في حديثه - الطريق الثانية.\nوابن سلام هذا قال الخطيب في ترجمته:","vol":"6","page":381},{"text":"\" في حديثه نكرة \".\nقلت: وتابعه نصر بن سلام المدني عن مالك بن أنس به.\nأخرجه تمام (٢٦٩/٢) .\nثم بدا لي أنه هو مالك بن سلام نفسه كما في \" الميزان \". والله أعلم.\nومحمد بن خليد؛ قال أبو زرعة:\n\" حدث بأباطيل \".\nوطلحة بن عمرو؛ متروك كما سبق.\n٥ - وأما حديث ابن عمرو؛ فيرويه محمد بن عبد الله بن عبيد بن عمير بن قتادة الليثي عن عمرو بن شعيب عن أبيه عن جده.\nأخرجه ابن عدي (٣٠٥/١) وقال:\n\" وهذا يستغرب بهذا الإسناد عن عمرو عن أبيه عن جده \".\nقلت: وآفته محمد هذا؛ قال البخاري:\n\" منكر الحديث \". وقال النسائي:\n\" متروك \".\n٦ - وأما حديث أنس؛ فله عنه طريقان:\nالأولى: عن أبي بكر محمد بن محمد بن أحمد الطرازي: حدثنا أبو سعيد العدوي: حدثنا خراش: حدثنا مولاي أنس بن مالك به.\nأخرجه الخطيب (٣/٢٢٦)، وابن عساكر.\nقلت: وهذا إسناد هالك بمرة؛ خراش هذا قال الذهبي:","vol":"6","page":382},{"text":"\" ساقط عدم \".\nوأبو سعيد العدوي - واسمه الحسن بن علي - كذاب.\nوالطرازي نحوه، وفي ترجمته أورد الخطيب الحديث وقال:\n\" وكان فيما بلغني يظهر التقشف، وحسن المذهب؛ إلا أنه روى مناكير وأباطيل تدل على وهي حاله، وذهاب أحاديثه \".\nالثانية: عن المبارك بن سعيد بن المبارك البعلبكي: أخبرنا ناعم بن السري: أخبرنا قبيصة بن عقبة: أخبرنا الثوري: أخبرنا ابن أبي ذئب عن مالك بن أنس عن الزهري عن أنس مرفوعا به.\nأخرجه ابن عساكر (١٦/١٢٣/٢) وقال:\n\" هذا حديث غريب، وإسناد عجيب، وإنما يروى هذا الحديث عن الثوري كما ... \".\nثم ساقه عن محمد بن خليد الخثعمي: أخبرنا مالك بن أنس عن سفيان الثوري عن طلحة بن عمرو عن عطاء عن جابر مرفوعا؛ كما تقدم في الطريق الثالثة من الحديث (٤) .\nوآفة هذه الطريق المبارك هذا فإنه مجهول، وفي ترجمته ساق ابن عساكر له هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا، وفي قوله عقبه:\n\" حديث غريب.... \" ما يشير إلى ضعفه.\nوشيخه ناعم بن السري؛ لم أجد له ترجمة، وهو على شرط ابن عساكر، فقد ذكر في ترجمة المبارك بن سعيد أنه الطرسوسي. والله أعلم.","vol":"6","page":383},{"text":"٧ - وأما حديث أبي هريرة؛ فله طريقان:\nالأولى: عن عبد الرحمن بن إبراهيم عن العلاء بن عبد الرحمن عن أبيه عنه.\nأخرجه العقيلي في ترجمة عبد الرحمن هذا وهو القاص البصري؛ وقال (٢٢٨):\n\" قال ابن معين: ليس بشيء \".\nوقال في الحديث:\n\" ليس له إسناد يثبت \".\nوالأخرى: عن عقيل بن يحيى: حدثنا أبو داود: حدثنا طلحة بن عمرو: سمعت عطاء عنه.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٢٤٦ - ٢٤٧) .\nقلت: وعقيل بن يحيى؛ لم أعرفه.\nوطلحة بن عمرو؛ متروك كما تقدم، وهذا وجه آخر من وجوه الاختلاف عليه في إسناده، وهي:\nأولا: عنه عن عطاء عن ابن عباس.\nثانيا: عنه عن عطاء عن جابر.\nثالثا: عنه عن عطاء عن أبي هريرة.\nوهذا اضطراب شديد يسقط الحديث به لو كان المضطرب ثقة؛ فكيف وهو متروك؟ !","vol":"6","page":384},{"text":"٨ - وأما حديث أبي بكرة؛ فأخرجه تمام في \" الفوائد \" (١٣٠/٢): حدثني أبو علي محمد بن هارون بن شعيب: حدثنا أحمد بن خليد الكندي - بحلب -: حدثنا أبو يعقوب الأفطس: حدثنا المبارك بن فضالة عن الحسن عنه.\nقلت: وهذا إسناد ضعيف جدا؛ أبو علي هذا كان يتهم؛ كما قال عبد العزيز الكتاني.\nوأحمد بن خليد؛ لم أعرفه.\nوأبو يعقوب الأفطس؛ اسمه يوسف بن يونس الطرسوسي؛ قال الذهبي:\n\" ليس بثقة ولا مأمون \".\nوالمبارك بن فضالة؛ صدوق يدلس، وقد عنعنه.\nوالحسن - وهو البصري - مدلس أيضا.\nوبالجملة؛ فالحديث طرقه كلها ضعيفة، وبعضها أشد في ذلك من بعض كما صرح به السخاوي في \" المقاصد \" (ص ٨١)، وكشفناه لك بهذا التخريج، ولذلك فلا يميل القلب إلى تقويته بكثرة طرقه، لا سيما وقد صرح الإمام أحمد - كما سبق - بأنه حديث كذب، مع ظنه أن راويه ثقة! وقال المحقق العلامة ابن القيم في رسالة \" المنار \" (ص ٢٤):\n\" كل حديث فيه ذكر \" حسان الوجوه \" أو الثناء عليهم، أو الأمر بالنظر إليهم، أو التماس الحوائج منهم، أو أن النار لا تمسهم، فكذب مختلق، وإفك مفترى \".\nوإذا عرفت هذا، فلا اعتداد بعده بما حشره الشيخ مرعي بن يوسف الحنبلي","vol":"6","page":385},{"text":"المقدسي في رسالة \" تحسين الطرق والوجوه في قوله ﵇: اطلبوا الخير عند حسان الوجوه \" فإنه ساق كل ما روي من الأحاديث في هذا الباب، دون أي تحقيق، سوى قوله: \" روى فلان، روى فلان \"!! مما دل على أنه ليس من أهل العلم بهذا الفن الشريف، نعم لقد استغرب حكم ابن الجوزي بالوضع على الحديث، ثم نقل كلام السيوطي في تعقبه عليه، وغالب طرقه لا تخلو من متروك أو متهم. ونقل عنه أنه قال:\n\" وأصلح طرقه حديث عائشة، وحديث ابن عباس \".\nوقد مضى أن لحديث عائشة طريقين في أولهما جهالة راويين، غفل عنهما السيوطي؛ فأخذ يتكلم على من دونهما وهو المليكي وإسماعيل بن عياش، ويقوي أحدهما بالآخر! والعلة ممن فوقهما!\nوأما حديث ابن عباس؛ فاحتج السيوطي بأن طلحة بن عمرو الذي في الطريق الثانية، ومصعب بن سلام الذي في الثالثة؛ يصلحان للمتابعة. وكنه غفل عما قيل في الأول مما هو صريح في أنه لا يصلح للمتابعة كقول أحمد والنسائي: \" متروك الحديث \". وقول ابن سعد: \" ضعيف جدا \". وتقدم قول الحافظ ابن حجر فيه: \" متروك \"، فمثله لا يصلح للمتابعة ولا كرامة.\nوأما مصعب بن سلام؛ فلعله كما قال؛ على أن البزار قال فيه: \" ضعيف جدا \". ومع ذلك فقد خفي على السيوطي أن فوقه ومن دونه من لا يعرف؛ كما تقدم.\nثم زعم السيوطي بأن أحسن طرق الحديث طريق الطبراني المذكورة في الرابعة","vol":"6","page":386},{"text":"متابعة من عبد الله بن خراش فقال:\n\" أخرجه الطبراني في \" الكبير \" بسند رجاله ثقات إلا عبد الله بن خراش، وثقه ابن حبان وضعفه غيره، وهذه الطريق على انفرادها على شرط الحسن \"!\n<span data-type=\"title\" id=toc-2867>٢٨٥٦ </span>- (أفضل الفضائل أن تصل من قطعك، وتعطي من حرمك، وتصفع عمن ظلمك) .\nضعيف\nأخرجه أحمد (٣/٤٣٨)، والطبراني (٢٠/١٨٨/٣١٣ و٣١٤)، والخرائطي في \" مكارم الأخلاق \" (ص ٤٨) من طريقين عن زبان بن فائد عن سهل بن معاذ عن أبيه عن النبي ﷺ.\nقلت: وهذا إسناد ضعيف، زبان بن فائد؛ قال الحافظ:\n\" ضعيف الحديث مع صلاحه وعبادته \".","vol":"6","page":387},{"text":"<span data-type=\"title\" id=toc-2868>٢٨٥٧ </span>- (ما من صدقة أفضل من صدقة تصدق [بها] على مملوك، عند مليك سوء) .\nضعيف جدا\nأخرجه الطبراني في \" الأوسط \" (١/٩٥/١)، وابن عدي (٣٤/٢) عن بشير بن ميمون أبي صيفي: سمعت مجاهدا أبا الحجاج: يحدث عن أبي هريرة قال: قال رسول الله ﷺ: فذكره. وقال الطبراني:\n\" لم يروه عن مجاهد إلا أبو صيفي \".\nقلت: قال البخاري:","vol":"6","page":387},{"text":"\" منكر الحديث \". وقال في موضع آخر:\n\" متهم بالوضع \".\nوالحديث أورده الهيثمي في \" المجمع \" (٤/٢٣٨) من رواية \" الأوسط \"؛ ولم يتكلم على إسناده بشيء خلافا لعادته، فلعله سقط ذلك من الناسخ أو الطابع.\nثم وجدت ما يشهد لما ذكرت، فقد نقل المناوي عنه أنه قال:\n\" فيه بشير بن ميمون، وهو ضعيف \".\n(تنبيه): أورده السيوطي في \" الجامع الصغير \" من رواية \" الأوسط \" أيضا بلفظ:\n\" أفضل الصدقة ما تصدق به على مملوك عند مالك سوء \".\nوهو كما ترى مخالف للفظ \" الأوسط \" وكذا ابن عدي، ومخالف للفظ \" المجمع \" أيضا. فتأمل.\n<span data-type=\"title\" id=toc-2869>٢٨٥٨ </span>- (أكمل المؤمنين من سلم المسلمون من لسانه ويده) .\nضعيف\nأخرجه الحاكم (١/١٠) من طريق محمد بن سنان القزاز: حدثنا أبو عاصم: أنبأنا ابن جريج: أخبرني أبو الزبير: سمع جابر يقول: قال رسول الله ﷺ:. وقال:\n\" صحيح على شرط مسلم \"! وأقره الذهبي!\nوأقول: محمد بن سنان القزاز؛ لم يخرج له مسلم شيئا، ثم هو ضعيف كما في \" التقريب \"، وقد خالفه في لفظه جماعة فقال مسلم في \" صحيحه \" (١/٤٨):","vol":"6","page":388},{"text":"حدثنا حسن الحلواني وعيد بن حميد جميعا عن أبي عاصم به بلفظ:\n\" المسلم من سلم المسلمون من لسانه ويده \".\n<span data-type=\"title\" id=toc-2870>٢٨٥٩ </span>- (...................................) (١)\n_________\n(١) هنا حديث نقل إلى \" الصحيحة \"، ولم نتمكن من وضع البديل بعد وفاة الشيخ ﵀ رحمة واسعة، وانظر (ص: ٤٠٥) الآتية وفهرس الكتاب (ص: ٥٩٧)","vol":"6","page":389},{"text":"<span data-type=\"title\" id=toc-2871>٢٨٦٠ </span>- (أفلح من رزق لبا) .\nضعيف\nأخرجه البخاري في \" التاريخ \" (٤/١/١٨١) معلقا، ووصله الطبراني في \" المعجم الكبير \" (١٩/٣٣ - ٣٤/٧٠) عن عبد الرحمن بن يزيد بن جابر قال: أخبرني شيخ بالساحل عن رجل من بني قشير يقال له قرة بن هبيرة:\nأنه أتى النبي ﷺ فقال له: إنه كانت لنا أرباب تعبد من دون الله فبعثك الله، فدعوناهن فلم يجبن، وسألناهن فلم يعطين، وجئناك فهدانا الله، وقال رسول الله ﷺ: قد أفلح من رزق لبا. قال: يا رسول الله! اكسني ثوبين من ثيابك قد لبستهما، فكساه، فلما كان بالموقف في عرفات، قال رسول الله ﷺ: أعد علي مقالتك، فأعاد عليه، فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة الشيخ القشيري.\nوالحديث أخرجه البيهقي في \" الشعب \" (٢/٢٤/٢) من طريق البخاري. ثم وصله من طريق سعيد بن أبي هلال عن سعيد بن نشيط: أن قرة بن هبيرة العامري قدم على رسول الله ﷺ - فذكر قصة - فلما أدبر قال رسول الله","vol":"6","page":389},{"text":"ﷺ: \" قد أفلح من رزق لبا \".\nقلت: وسعيد بن نشيط؛ شيخ لابن لهيعة لا يعرف كما في \" الميزان \".\nوأخرج ابن أبي الدنيا في \" العقل \" (ص ١١ - ١٢) من طريق صفوان بن عيسى عن إسماعيل المكي عن القاسم بن أبي بزة:\n\" أن رجلا من بني قشير أتى النبي ﷺ فقال: إنما كنا نعبد في الجاهلية أوثانا، وكنا نرى أنها تضر وتنفع، فقال رسول الله ﷺ: أفلح من جعل الله ﷿ له عقلا \".\nوهذا إسناد ضعيف؛ فإنه مع إرساله فيه إسماعيل - وهو ابن مسلم المكي - وكان ضعيف الحديث على فقهه.\n<span data-type=\"title\" id=toc-2872>٢٨٦١ </span>- (اقتلوا ما ظهر منها، فإن من قتلها قتل كافرا، ومن قتلته كان شهيدا) .\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/٣٠٨ - ٣٠٩)، وابن منده في \" المعرفة \" (٢/٢٠٥/١) عن أحمد بن الحارث: حدثتنا ساكنة بنت الجعد عن سرا بنت نبهان وكانت ربة بيت في الجاهلية قالت: سأل نصيب مولانا رسول الله ﷺ عن الحيات ما يقتل منها؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ أحمد بن الحارث - وهو الغساني - قال البخاري:\n\" فيه نظر \".","vol":"6","page":390},{"text":"وقال أبو حاتم:\n\" متروك الحديث \".\nوقال الهيثمي في \" مجمع الزوائد \" (٤/٤٥):\nوفيه أحمد بن الحارث الغساني، وهو متروك \".\n<span data-type=\"title\" id=toc-2873>٢٨٦٢ </span>- (اقبلوا الكرامة، وأفضل الكرامة الطيب، أخفه محملا، وأطيبه ريحا) .\nضعيف\nأخرجه الطبراني في \" الأوسط \" (٦/٢٣٩/٦٢٨٩)، والديلمي (١/١/٢٣) من طريق بشر بن عبيس بن مرحوم: حدثنا نافع بن خارجة بن نافع مولى آل جحش عن أبيه عن جده عن محمد بن عبد الله بن جحش عن زينب بنت جحش مرفوعا.\nقلت: وهذا إسناد ضعيف؛ من دون محمد بن عبد الله بن جحش - وهو صحابي صغير - لم أجد لهم ترجمة سوى (بشر بن عبيس بن مرحوم) فهو صدوق يخطىء.\nوالحديث عزاه الهيثمي في \" المجمع \" (٥/١٥٨) للطبراني في \" الأوسط \" وقال:\n\" وفيه من لم أعرفهم \".","vol":"6","page":391},{"text":"<span data-type=\"title\" id=toc-2874>٢٨٦٣ </span>- (اقرأ القرآن على كل حال ما لم تكن جنبا) .\nضعيف جدا\nأخرجه ابن عدي (١٢١/٢) عن أبي الحجاج يعني خارجة","vol":"6","page":391},{"text":"بن مصعب عن الأعمش عن عمرو بن مرة عن أبي البختري الطائي عن علي أنه قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ خارجة هذا قال الحافظ:\n\" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \".\n<span data-type=\"title\" id=toc-2875>٢٨٦٤ </span>- (إنما بعثت فاتحا وخاتما، وأعطيت جوامع الكلم وفواتحه، واختصر لي الحديث اختصارا، فلا يهلكنكم المتهوكون) .\nضعيف\nرواه الهروي في \" ذم الكلام \" (٣/٦٤/١)، والبيهقي في \" الشعب \" (٢/٩٨/١) عن عبد الرزاق؛ وهذا في \" المصنف \" (٢٠٠٦٢): أنبأ معمر عن أيوب عن أبي قلابة أن عمر ﵁ مر برجل يقرأ كتابا فاستمعه ساعة فاستحسنه فقال: أتكتب لي من هذا الكتاب؟ قال: نعم، فاشترى أديما فهنأه ثم جاء به إليه فنسخ له في ظهره وبطنه ثم أتى به النبي ﷺ، فجعل يقرأ عليه وجعل النبي ﷺ يتلون، فضرب رجل من الأنصار بيده الكتاب وقال: ثكلتك أمك با ابن الخطاب! ألا ترى إلى وجه رسول الله ﷺ منذ اليوم وأنت تقرأ عليه هذا الكتاب؟! فقال النبي ﷺ عند ذلك: فذكره.\nقلت: ورجاله ثقات؛ لكنه منقطع بين أبي قلابة وعمر، فهو ضعيف.\nوروى الجملة الثانية والثالثة منه الدارقطني في \" السنن \" (١٤٤/ج٤) من طريق زكريا بن عطية: أخبرنا سعيد بن خالد: حدثني محمد بن عثمان عن عمرو بن دينار عن ابن عباس مرفوعا.\nقلت: وهذا إسناد مظلم؛ محمد بن عثمان ومن دونه لم أعرفهم، وفي \" الميزان \" و\" اللسان \":","vol":"6","page":392},{"text":"\" زكريا بن عطية عن عثمان بن عطاء الخراساني، قال أبو حاتم: منكر الحديث \".\nوفي \" الضعفاء \" للعقيلي (٢/٨٥ - بيروت):\n\" زكريا بن عطية الحنفي؛ مجهول النقل \".\nقلت: فلعله هذا.\n(تنبيه): عزا الحديث السيوطي في \" الجامع الكبير \" للبيهقي فقط عن أبي قلابة مرسلا، ففاته \" المصنف \" و\" ذم الكلام \".\nوعزا اللفظ المختصر لـ \" هب عن عمر، قط عن ابن عباس \".\nوفي نسخة \" الجامع الكبير \" (التي يقوم على طبعها مجمع البحوث الإسلامية بتعليق لجنة من المجمع رقم الحديث (٣٥١٧):\n\" ع، هب عن عمر...... \" إلخ.\nفزاد في العزو (ع) أي أبو يعلى في مسنده. وهذا العزو وقع في \" الجامع الصغير \" أيضا، وكنت ذكرت في التعليق على \" ضعيف الجامع \" (١٠٤٨) أني لم أره في نسختين من \" الجامعين \" وأنه لم يذكره الهيثمي في \" المجمع \"، والآن تبينت أنه في الرواية المطولة التي اعتمد عليها الحافظ من \" مسند أبي يعلى \"، ولذلك عزاه هو في \" المطالب العالية \" لأبي يعلى (٤/٢٨ - ٢٩)، ورواه من طريقه الضياء المقدسي في \" المختارة \" في \" مسند عمر \" (رقم ١٠٨ - بتحقيقي) وفيه مجهول، وآخر ضعيف كما بينته هناك. ولذلك فقد أخطأ العزيزي في \" السراج المنير \" تبعا للمناوي في \" التيسير \" إذ قال:\n\" إسناده حسن \".","vol":"6","page":393},{"text":"وهذا مما لا وجه له البتة، ولعلهما اغترا بما في بعض النسخ من \" الجامع الصغير \" من الرمز له بـ (ح) أي الحسن كما اغتر به اللجنة المشار إليها آنفا؛ فقالوا في تعليقهم:\n\" ورمز له في \" الصغير \" بالحسن \"!\nوأقروه، ذلك مبلغهم من العلم!\nكما اغتر بذلك المستشار الدكتور فؤاد عبد المنعم أحمد في تعليقه على \" الأمثال والحكم \" للماوردي فقال تعليقا على الحديث وقد ذكره الماوردي مختصرا بلفظ ابن عباس (ص ٣٠):\n\" حسن، رواه أبو يعلى في \" مسنده \" عن ابن عمر \" الجامع الصغير وضعيفه \" للألباني برقم ١٠٤٨، كما رواه عن ابن عمر البيهقي في \" شعب الإيمان \"، والدارقطني عن ابن عباس؛ \" فيض القدير \" للمناوي ١: ٥٦٣ \".\nقلت: وفي هذا التخريج على إيجازه أخطاء:\n\" أولا: قوله: \" حسن \" دون أن يبين وجهه، أو أن ينقله عن أحد من أهل العلم ممن يوثق بمعرفته بهذا الفن!\nثانيا: نقله عني التضعيف المعارض لتحسينه دون أن يرده بحجة تبرر له عدم اعتماده عليه!\nثالثا: جعله الحديث عن ابن عمر عند أبي يعلى والبيهقي، وهو خطأ مزدوج، فإن ابن عمر لا علاقة له مطلقا بهذا الحديث، وإنما هو عن أبيه عمر عند أبي يعلى، وعن أبي قلابة مرسلا عند البيهقي كما تقدم بيانه بالنقل عن كتابيهما مباشرة، والحمد لله الذي يسر لنا ذلك فله الفضل والمنة! وإنما وقع الدكتور المشار","vol":"6","page":394},{"text":"إليه في هذه الأخطاء لتسرعه في النقل والإكثار منه دون تأن وتبصر وتحقيق، فإنه اغتر بما وقع في متن \" فيض القدير \" للمناوي في تخريج الحديث هكذا (ع عن ابن عمر)، وكذا وقع في \" السراج المنير \" للعزيزي وهو خطأ مطبعي صوابه (ع عن عمر)، لم يتنبه له الدكتور رغم أنه وقع هكذا على الصواب في \" الجامع الصغير \" المطبوع فوق شرح المناوي. وفي \" ضعيف الجامع الصغير \" أيضا. وترتب على ذاك الخطأ والغفلة عنه خطأ آخر بسبب قول المناوي عقب التخريج السابق: \" ورواه عنه أيضا البيهقي في شعب الإيمان \". فرجع ضمير (عنه) إلى ابن عمر، والصواب أن مرجعه إلى عمر. على أن قول المناوي هذا خطأ أيضا؛ لأن البيهقي إنما رواه عن أبي قلابة مرسلا، كما عرفت مما سبق، وهو في ذلك الخطأ تابع للسيوطي في \" الجامع الكبير \"، كما تقدم نقله عنه، وانظر الحديث (٢١٢٤) .\n<span data-type=\"title\" id=toc-2876>٢٨٦٥ </span>- (اقرؤوا القرآن فإن الله لا يعذب قلبا وعى القرآن) .\nضعيف جدا\nرواه تمام في \" الفوائد \" (٢٦٦/٢)، وابن عساكر (٢٦٧/١) عن مسلمة بن علي: حدثنا حريز بن عثمان عن سليم بن عامر عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد واه جدا، مسلمة بن علي - وهو الخشني - متروك؛ كما في \" التقريب \".","vol":"6","page":395},{"text":"<span data-type=\"title\" id=toc-2877>٢٨٦٦ </span>- (اقض بينهم، فإن الله ﵎ مع القاضي ما لم يحف عمدا) .\nموضوع\nأخرجه الحاكم (٣/٥٧٧)، وأحمد (٥/٢٦) من طريق أبي داود عن معقل بن يسار المزني ﵁ قال:","vol":"6","page":395},{"text":"\" أمرني رسول الله ﷺ أن أقضي بين قومي فقلت: ما أحسن القضاء، قال: افصل بينهم. فقلت: ما أحسن الفصل. فقال: \" فذكره.\nقلت: أبو داود هذا نفيع بن الحارث الأعمى؛ قال الحافظ:\n\" متروك، وقد كذبه ابن معين \".\nقلت: وقال الحاكم:\n\" روى عن بريدة وأنس أحاديث موضوعة \".\nومن طريق أبي داود - هذا - أخرجه الطبراني أيضا في \" الكبير \" (٢٠/٢٣٠/٥٣٩ و٥٤٠) و\" الأوسط \" (٦/٣١٦/٣٥٠٨) - وكذا في \" مجمع الهيثمي \" (٤/١٩٣) وقال -:\n\" وهو كذاب \".\n<span data-type=\"title\" id=toc-2878>٢٨٦٧ </span>- (أقل ما يوجد في آخر الزمان في أمتي درهم من حلال، أو أخ يوثق به) .\nضعيف جدا\nأخرجه ابن عدي في \" الكامل \" (٣٧١/٢) من طريق أبي فروة يزيد بن محمد بن سنان بن يزيد: حدثني أبي قال: حدثنا محمد بن أيوب عن ميمون بن مهران عن ابن عمر رفعه؛ وقال:\n\" لا يرون بهذا الإسناد إلا يزيد بن سنان، وقد أتي هذا الحديث منه، لا من محمد بن أيوب الرقي؛ وهو عزيز الحديث، ومحمد بن أيوب ليس له من الحديث إلا مقدار خمسة أو ستة، ويزيد بن سنان الرهاوي له حديث كثير، وفيه ما لا يوافقه الثقات عليه \".","vol":"6","page":396},{"text":"أورده في ترجمة محمد بن يزيد بن سنان أبي فروة، ومع ذلك فإن لم يذكر فيه شيئا كما ترى؛ سوى هذا الحديث يرويه عن محمد بن أيوب. ومع ذلك فأبن عدي في كلامه المذكور يجعله من رواية يزيد بن سنان وليس من رواية ابنه محمد ابن يزيد بن سنان والد يزيد بن محمد بن يزيد بن سنان. والظاهر أنه خطأ من ابن عدي، فقد رأيت الحديث في \" تاريخ ابن عساكر \" (١٥/٤٣٦/١) من طريق محمد بن قبيصة: حدثنا الحسن بن عبد الرحمن: حدثنا محمد بن يزيد بن سنان الجزري عن محمد بن أيوب الرقي به.\nفالحديث حديث محمد بن يزيد بن سنان عن الرقي، وليس من حديث يزيد ابن سنان كما وهم ابن عدي، والله أعلم.\nويؤيده أنهم لم يذكروا في الرواة عن الرقي يزيد بن سنان، وأنما ابنه محمد. ومحمد بن يزيد هذا؛ ليس بالقوي كما في \" التقريب \".\nوشيخه محمد بن أيوب الرقي أسوأ حالا منه؛ قال فيه ابن أبي حاتم (٣/٢/١٩٧) عن أبيه:\n\" ضعيف الحديث \". وقال ابن حبان:\n\" كان يضع الحديث \".\n<span data-type=\"title\" id=toc-2879>٢٨٦٨ </span>- (أقلوا الدخول على الأغنياء؛ فإنه أخرى أن لا تزدروا نعمة الله ﷿) .\nضعيف جدا\nرواه العقيلي في \" الضعفاء \" (٣٢١/٣٢٢) وابن عدي في \" الكامل \" (٥/٧٦)، والسفلي في \" الطيوريات \" (١٧٦/١)، والديلمي","vol":"6","page":397},{"text":"(١ / ١ / ٣٧) عن عمار بن زربي: أخبرنا بشر بن منصور عن شعيب بن الحبحاب عن أبي العالية عن مطرف عن أبيه مرفوعا. وقال العقيلي:\n(عمار بن زربي الغالب على حديثه الوهم ولا يعرف إلا به \".\nقال الذهبي:\n\" وقد سمع من عمار بن زربي عبدان الأهوازي وتركه ورماه بالكذب \".\nوالحديث عزاه السيوطي للحاكم والبيهقي عن عبد الله بن الشخير، وهو في \" المستدرك \" (٤/٣١٢) وقال: \" صحيح الإسناد \"! ووافقه الذهبي، لكن سقط منهما إسناده، فلم نعرف هل هو من هذه الطريق أم من الطريق أم من طريق أخرى، وأن كان يغلب على ظني حين رأيته في \" الشعب \" (٧/٢٧٣-٢٧٤/١٠٢٨٧) من طريق الحاكم عن عمار بن زربي به.\n<span data-type=\"title\" id=toc-2880>٢٨٦٩ </span>- (أقم الصلاة، وأد الزكاة، وصم رمضان، وحج البيت، واعتمر، وبر والديك، وصل رحمك، وأقر الضيف، أمر بالمعروف، وانه عن المنكر، وزل مع الحق حيث زال) .\nضعيف\nأخرجه البخاري في \" التاريخ \" (٤/٢/٢٩-٣٠)، وأبو يعلى في \" المفاريد \" (ق ١٢/١)، وعنه ابن حبان (١٢٠٢)، والطبراني (٢٠/٣٢٢-٣٢٣/٧٦٣) والحاكم (٤/١٥٩) من طريق محمد بن سليمان بن مسمول: حدثنا القاسم بن مخول البهزي: سمع أباه يقول:\n\" قلت: يا رسول الله! أوصني، قال: \" فذكره. وقال الحاكم:\n\" صحيح الإسناد \". ورده الذهبي بقوله:","vol":"6","page":398},{"text":"\" قلت: ابن مسمول ضعيف \".\nقلت: القاسم بن مخول لم يوثقه غير ابن حبان، ولم يرو عنه غير ابن مسمول، وبيض له ابن أبي حاتم، وأما ابن حبان فذكره له في \" الثقات \" على قاعدته في توثيق المجهولين.\n(تنبيه): وقع في إسناد الحاكم بعد \" البهزي \": \" عن علي بن عبد الله بن عباس ﵄ \" وكأنه مقحم من بعض النساخ أو الطابع. والله أعلم.\n<span data-type=\"title\" id=toc-2881>٢٨٧٠ </span>- (أقيلوا السخي زلته، فإن الله آخذ بيده كلما عثر) .\nضعيف\nأخرجه الخرائطي في \" مكارم الأخلاق \" (ص ٥٥): حدثنا أبو الحارث محمد بن مصعب الدمشقي: حدثنا محمد بن عبيد الله السراج: حدثنا المبارك بن عبد الخالق المدني: حدثنا سعيد بن محمد المدني: حدثنا فضيل بن عياض عن ليث عن مجاهد عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ ليث - وهو ابن أبي سليم - كان اختلط. ومن دون فضيل لم أعرف أحدا منهم.\nوأبو الحارث هذا؛ أورده ابن عساكر في \" تاريخ دمشق \" (١٥/٥٢١/٢ - ٥٢٢/١) وقال:\n\" روى عنه أبو بكر الخرائطي، ولم أجد للدمشقيين عنه رواية، وأظنه مات في الغربة \".\nثم ساق له أحاديث، ولم يذكر فيه جرحا ولا تعديلا ولا وفاة، فهو في عداد المجهولين.","vol":"6","page":399},{"text":"لكن قد جاء من طرق أخرى عن فضيل؛ فأخرجه أبو عثمان البجيرمي في \" الفوائد \" (ق ٣١/١)، وأبو نعيم في \" أخبار أصبهان \" (١/١٦٦)، وفي \" الحلية \" أيضا (١٠/٤)، والخطيب في \" التاريخ \" (١٤/٩٨)، والسلفي في \" أحاديث وحكايات \" (ق ٧٨/١)، والقضاعي في \" مسند الشهاب \" (٦١/٢) عن أبي الفيض ذي النون المصري: حدثنا فضيل بن عياض به.\nوأخرجه الطبراني في \" الأوسط \" (١/١٨٥/٢)، وأبو نعيم في \" الأخبار \" (٢/٣١٩)، وفي \" الحلية \" (١٠/٤) من طريق محمد بن عقبة المكي: حدثنا الفضيل بن عياض به. وقال الطبراني:\n\" لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به محمد بن عقبة \".\nكذا قال، وقد تابعه من عرفت، فعلة الحديث ليث بن أبي سليم، ولفظ الطريقين الآخرين عنه:\n\" تجافوا (وفي رواية: تجاوزا) عن ذنب السخي ... \" الحديث.\nوبالرواية الأخيرة؛ أخرجه الطبراني في \" الأوسط \" أيضا (١/١٨٥/١)، وعنه أبو نعيم في \" الحلية \" (٥/٥٩) من طريق بشر بن عبيد الله الدراسي: أخبرنا محمد بن حميد العتكي عن الأعمش عن إبراهيم عن علقمة عن عبد الله مرفوعا وقال:\n\" لم يروه عن الأعمش إلا محمد بن حميد، تفرد به بشر \".\nقلت: وهو ضعيف جدا؛ قال ابن عدي:\n\" منكر الحديث عن الأئمة، بين الضعف جدا \".\nوساق له بالذهبي مما أنكر عليه أحاديث قال في أحدها:","vol":"6","page":400},{"text":"\" وهذا موضوع \".\nوشيخه محمد بن حميد العتكي؛ لم أعرفه.\nوأما الهيثمي فقد اقتصر في \" المجمع \" (٦/٢٨٢) على إعلاله بالدارسي فقال:\n\" وهو ضعيف \"! وقد وجدت للعتكي متابعا؛ أخرجه أبو نعيم في \" الحلية \" (٤/١٠٨): حدثنا محمد بن حميد: حدثنا إبراهيم بن محمد بن سعيد الدستوائي: حدثنا إبراهيم بن حماد الأزدي: حدثنا عبد الرحمن بن حماد البصري قال: حدثنا الأعمش عن أبي وائل عن عبد الله به. وقال:\n\" غريب من حديث الأعمش لم نكتبه إلا من هذا الوجه \".\nقلت: يعني من حديث الأعمش عن أبي وائل، وإلا فقد كتبه من غير هذا الوجه عنه عن إبراهيم عن علقمة عن عبد الله كما تقدم.\nوهذا إسناد ضعيف أيضا؛ عبد الرحمن بن حماد البصري فيه كلام، وقد أخرج له البخاري ثلاثة أحاديث، ومن دونه لم أعرفهم.\nوروي من حديث أبي هريرة مرفوعا نحوه.\nأخرجه ابن عساكر (١٥/٤٣٩/٢) عن أبي علي الحسن بن أحمد بن محمد بن يونس بن الحسن الطائي: حدثنا محمد بن كثير: حدثنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة. ثم أنشد محمد بن كثير لنفسه:\nكن سخيا ولا تبال ابن من كنت * * * فما الناس غير أهل السخاء\nلن ينال البخيل مجدا ولو نال * * * بيافوخه نجوم السماء","vol":"6","page":401},{"text":"قلت: ومحمد بن كثير - وهو الصنعاني - فيه ضعف. والراوي عنه لم أعرفه.\nوأخرج أبو بكر بن المرزبان في \" المروءة \" (٢/١) من طريق الواقدي: حدثنا ابن أبي سبرة قال:\n\" رفع إلى عمر بن الخطاب رجل جنى جناية، فقيل له: يا أمير المؤمنين إن له مروءة، قال: استوهبوه من خصمه فإن النبي ﷺ قال:.... فذكره بلفظ:\n\" تجاوزوا لذوي المروءة عثراتهم، فوالذي نفسي بيده إن أحدهم ليعثر، وإن يده لفي يد الله ﷿ \".\nقلت: وهذا مع انقطاعه؛ فإن ابن أبي سبرة متهم بالكذب، ومثله الواقدي.\nوبالجملة فطرق الحديث كلها واهية، وبعضها أشد ضعفا من بعض، ليس فيها ما يأخذ بعضد الآخر، وقد قال الهيتمي الفقيه في \" أسنى المطالب \" (٢٧/٢):\n\" ورواه ابن الجوزي في \" الموضوعات \"، والحق أنه ضعيف \".\n(تنبيه): ألفاظ الحديث في هذه الطرق كلها متقاربة - باستثناء حديث الواقدي - غير حديث ابن عباس عند الخطيب؛ فإنه بلفظ:\n\" تجاوزوا عن ذنب السخي، وزلة العالم، وسطوة السلطان العادل، فإن الله تعالى آخذ بأيديهم كلما عثر عاثر منهم \".\nفهو عندي باطل بهذا اللفظ، لأنه مع كونه من رواية ليث بن أبي سليم كما تقدم، فإنه لم تقع هذه الزيادة في شيء من طرقه، ولا طرق غيره، إلا في رواية الخطيب هذه، وفيها هناد بن إبراهيم أبو المظفر النسفي؛ قال الذهبي:","vol":"6","page":402},{"text":"\" روى الكثير بعد الخمسين وأربعمئة إلا أنه راوية للموضوعات والبلايا وقد تكلم فيه \".\nقلت: فهذا من موضوعاته. والله أعلم.\nثم إن الحديث في \" نسخة نبيط بن شريط الموضوعة \" (ق ١٥٨/١) وهو ثاني حديث فيها بلفظ:\n\" أقيلوا الحسن الخلق السخي زلته فإنه [لا] يعثر حتى يأخذ الله ﷿ بيده \"\nوقد أورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٠١) .\n<span data-type=\"title\" id=toc-2882>٢٨٧١ </span>- (أكبر الكبائر حب الدنيا) .\nضعيف\nرواه الديلمي (١/١/١٣٠) عن أبي جعفر محمد بن عبد الله بن عيسى بن إبراهيم: حدثنا الفضيل بن عياض: حدثنا منصور بن المعتمر عن إبراهيم بن يزيد عن علقمة بن قيس عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات معروفون من رجال الستة، غير أبي جعفر محمد بن عبد الله بن عيسى بن إبراهيم فلم أعرفه.","vol":"6","page":403},{"text":"<span data-type=\"title\" id=toc-2883>٢٨٧٢ </span>- (صلت الملائكة على آدم، فكبرت عليه أربعا، وقالت: هذه سنتكم يا بني آدم) .\nضعيف\nأخرجه الطبراني في \" الأوسط \" (١/٧٥/١)، والدارقطني (١٩٠)، والبيهقي (٤/٣٦) من طريق عثمان بن سعد عن الحسن عن عتي عن أبي بن كعب عن النبي ﷺ قال: فذكره.","vol":"6","page":403},{"text":"قلت: وهذا سند ضعيف؛ من أجل عثمان هذا؛ فإنه ضعيف كما جزم به الحافظ في \" التقريب \".\nورواه داود بن المحبر: حدثنا رحمة بن مصعب عن عثمان بن سعد به موقوفا على أبي.\nقلت: وهذا الإسناد مع كونه ضعيفا جدا لحال داود بن المحبر؛ فلعله أصح لأنه ورد بإسناد آخر صحيح عن الحسن به نحوه كما يأتي.\nوتابعه خارجة عن يونس عن عتي به.\nأخرجه الدارقطني.\nلكن خارجة هذا - وهو ابن مصعب بن خارجة الخراساني السرخسي - قال الحافظ:\n\" متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه \".\nوقد أخرجه أبو داود الطيالسي عنه بأتم منه وليس فيه التكبير، فقال (٥٤٩): حدثنا خارجة بن مصعب عن يونس عن الحسن عن عتي السعدي عن أبي بن كعب. قال أبو داود: حدثنا ابن فضالة عن لحسن رفع الحديث:\n\" لما نزل بآدم الموت، قال: أي بني! إني أشتهي من ثمر الجنة، فانطلق بنوه يلتمسون له، فرأتهم الملائكة، فقالوا: أين تريدون يا بني آدم؟ فقالوا: اشتهى أبونا من ثمر الجنة فانطلقنا نطلب ذلك له، فقالوا: ارجعوا فقد أمر بقبض أبيكم، فأقبلوا حتى انتهوا إلى آدم ﵇، فلما رأتهم حواء عرفتهم، فلصقت بآدم، فقال: إليك عني، فمن قبلك أتيت، دعيني وملائكة ربي، فقبضوه وهم ينظرون، وغسلوه وهم ينظرون، وكفنوه وهم ينظرون، وصلوا عليه ثم أقبلوا عليهم فقالوا: يا بني آدم! هذه سنتكم في موتاكم، وهذا سبيلكم \".","vol":"6","page":404},{"text":"قلت: وهذا صحيح ثابت عن الحسن لم يتفرد به خارجة. فقال الإمام أحمد في \" المسند \" (٥/١٣٦): حدثنا هدبة بن خالد: حدثنا حماد بن سلمة عن حميد عن الحسن به نحوه.\nوأخرجه ابن عساكر في \" التاريخ \" (٢/٣٢٨/١) عن أحمد.\nوهذا إسناد صحيح موقوف.\nوتابعه يونس بن عبيد؛ فقال ابن سعد في \" الطبقات \" (١/٣٣ - ٣٤): أخبرنا سعيد بن سليمان: أخبرنا هشيم قال: أخبرنا يونس بن عبيد عن حسن قال: أخبرنا عتي السعدي به.\nوهذا صحيح أيضا؛ صرح فيه الحسن - وهو البصري - بالتحديث.\nثم أخرجه ابن سعد من طريق إسحاق بن الربيع (وهو الأبلي العطاردي) عن الحسن به.\nوقد جاء مرفوعا؛ أخرجه الحاكم (١/٣٤٤ - ٣٤٥) من طريق إسماعيل عن يونس عن الحسن عن عتي عن أبي بن كعب عن النبي ﷺ قال:.... فذكره نحو لفظ الطيالسي؛ وقال:\n\" صحيح الإسناد \". وهو كما قال، فإن عتيا هذا - وهو ابن ضمرة السعدي - قد روى عنه ابنه عبد الله أيضا، ووثقه ابن سعد وغيره.\nثم أخرجه الحاكم (٢/٥٤٥) من طريق موسى بن إسماعيل: حدثنا حماد بن سلمة عن ثابت البناني عن الحسن به مرفوعا مختصرا بلفظ:\n\" لما توفي آدم غسلته الملائكة بالماء وترا، وألحدوا له، وقالوا: هذه سنة آدم في","vol":"6","page":405},{"text":"ولده \". وقال:\n\" صحيح الإسناد \". ووافقه الذهبي. وهو كما قالا.\nوأخرجه الطبراني في \" الأوسط \" (١/٧٥/١)، وابن عساكر (٢/٣٢٨/١) من طريق روح بن أسلم: حدثنا حماد بن سلمة به. وقال الطبراني:\n\" لم يروه عن حماد إلا روح \".\nقلت: يرد عليه رواية الحاكم، فتنبه.\nوجملة القول؛ أن الحديث عن أبي صحيح مرفوعا وموقوفا، ولكن ليس في شيء من الروايات الثابتة ذكر التكبير عليه أربعا كما في حديث الترجمة. نعم روى ابن عدي (٢٨٨/١)، وأبو نعيم في \" الحلية \" (٤/٩٦)، وابن عساكر (٢/٣٢٨/٢) من طريق محمد بن زياد عن ميمون بن مهران عن ابن عباس: أن النبي ﷺ قال:\n\" كبرت الملائكة على آدم أربعا \".\nلكن محمد بن زياد هذا - وهو الطحان اليشكري - كذاب يضع الحديث كما قال أحمد، فلا يستشهد به ولا كرامة. ولعله من طريقه أخرجه الشيرازي في \" الألقاب \" من حديث ابن عباس بلفظ:\n\" إن الملائكة صلة على آدم، فكبرت عليه أربعا \".\nهكذا عزاه إليه في \" الجامع الصغير \"، وبيض له المناوي فلم يتكلم على إسناده بشيء، ولكنه عزاه للخطيب أيضا باللفظ المذكور.\nوخالفه فرات بن السائب عن ميمون بن مهران عن ابن عمر قال:","vol":"6","page":406},{"text":"\" صلى رسول الله ﷺ على ابنه إبراهيم وكبر عليه أربعا.... وكبرت الملائكة على آدم أربعا \".\nوفرات هذا متروك أيضا؛ وقد قال فيه الإمام أحمد:\n\" قريب من محمد بن زياد الطحان في ميمون، يتهم بما يتهم به ذاك \".\nوقد وجدت الحديث في \" أخبار أصبهان \" لأبي نعيم (٢/٢٥) في ترجمة علي بن مانك البلخي: حدث عن محمد بن أحمد الفرائضي: حدثنا محمد بن علي: حدثنا محمد بن محمود القاضي: حدثنا أحمد بن يعقوب القاري: حدثنا شقيق بن إبراهيم عن هشام بن حسان عن محمد بن سيرين عن أبي هريرة أن رسول الله ﷺ قال:.. فذكره دون قوله: \" وقالت:.... \" وقال مكانه: \" وسلموا تسليمتين \".\nقلت: وهذا إسناد ضعيف مظلم؛ شقيق بن إبراهيم - وهو البلخي - من كبار الزهاد؛ لكنه منكر الحديث كما في \" الميزان \"؛ وقال في \" الضعفاء \":\n\" لا يحتج به \".\nومن دونه لم أجد من ترجمهم، وعلي بن مانك لم يذكر فيه أبو نعيم جرحا ولا تعديلا.\nوالخلاصة أن الحديث ضعيف. والله أعلم.\nوانظر ما سيأتي (٣٠١٠) .\n<span data-type=\"title\" id=toc-2884>٢٨٧٣ </span>- (علي أصلي، وجعفر فرعي) .\nضعيف\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٤٢ - ٤٣) من طريق","vol":"6","page":407},{"text":"الطبراني وغيره؛ عن محمد بن إسماعيل بن جعفر بن إبراهيم بن محمد بن عبد الله بن جعفر: حدثني عمي موسى بن جعفر عن صالح بن معاوية عن أخيه عبد الله بن معاوية، عن أبيه معاوية بن عبد الله بن جعفر عن عبد الله بن جعفر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علل:\nالأولى: عبد الله بن معاوية؛ مجهول الحال في الرواية، وابن حزم يقول فيه:\n\" كان رديء الدين معطلا يصحب الدهرية \".\nالثانية: صالح بن معاوية؛ مجهول لم يترجموه!\nالثالثة: محمد بن إسماعيل بن جعفر؛ مجهول أيضا.\nولذلك قال الهيثمي بعد عزوه للطبراني:\n\" فيه من لم أعرفهم \".\n<span data-type=\"title\" id=toc-2885>٢٨٧٤ </span>- (أكبر أمتي الذين لم يعطوا فيبطروا، ولم يقتر عليهم فيسألوا) .\nضعيف\nرواه الخطيب في \" الموضح \" (٢/٢٠٦) عن شريك بن أبي نمر عن رجل من الأنصار يقال له ابن الجدع عن أبيه مرفوعا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير ابن الجدع هذا فلم أعرفه. ومن طريقه رواه ابن شاهين كما في ترجمة الجدع الأنصاري من \" الإصابة \" (١/٢٣٩) .","vol":"6","page":408},{"text":"<span data-type=\"title\" id=toc-2886>٢٨٧٥ </span>- (اكتم الخطبة ثم توضأ فأحسن الوضوء، ثم صل ما كتب الله لك، ثم احمد ربك وجده ثم قل: اللهم إنك تقدر ولا أقدر، وتعلم ولا أعلم وأنت علام الغيوب، فإن رأيت لي في فلانة - سمها باسمها - خيرا في دنياي وآخرتي فاقض لي بها، أو قال: فاقدرها لي) .\nضعيف\nرواه أحمد (٥/٤٢٣)، وابن خزيمة في \" صحيحه \" (١/١٣٢/٢)، وعنه ابن حبان (٦٨٥)، والحاكم (٢/١٦٥)، وعنه البيهقي (٧/١٤٧ - ١٤٨)، وابن عساكر (٥/٢١٤/١) والطبراني (١/١٩٥/١) عن ابن وهب: أخبرني حيوة بن شريح عن الوليد بن أبي الوليد أن أيوب بن خالد بن أبي أيوب: حدثه عن أبيه عن جده أبي أيوب الأنصاري مرفوعا به. وقال الحاكم:\n\" صحيح الإسناد \". ووافقه الذهبي. وليس كما قالا، فإن خالد بن أبي أيوب أورده ابن أبي حاتم (١/٢/٣٢٢) بهذا السند ولم يذكر فيه جرحا ولا تعديلا، فهو مجهول العين. وأما ابن حبان فوثقه (٤/١٩٨) !\nوابنه أيوب بن خالد قال الحافظ:\n\" فيه لين \".\nوالوليد بن أبي الوليد - وهو أبو عثمان المدني - وثقه أبو زرعة كما في \" الجرح \" (٤/٢/٢٠)؛ وقال الحافظ:\n\" لين الحديث \".\nورواه أحمد (٥/٤٢٣) من طريق ابن لهيعة عن الوليد بن أبي الوليد، به وفي الباب ما يغني عنه مثل حديث جابر وغيره: (إذا هم أحدكم","vol":"6","page":409},{"text":"بالأمر. .) وهو مخرج في \" صحيح أبي داود \" (١٣٧٦) وغيره.\n<span data-type=\"title\" id=toc-2887>٢٨٧٦ </span>- (أكثر من الدعاء فإن الدعاء يرد القضاء المبرم) .\nضعيف جدا\nرواه الخطيب في \" التاريخ \" (١٣/٣٦)، وعبد الغني المقدسي في \" الترغيب في الدعاء \" (٨١/١)، والرافعي في \" تاريخ قزوين \" (٣/١٨١ و٤/١٣٣) عن يعقوب بن يوسف: حدثنا موسى بن محمد أبو هارون البكاء: حدثنا كثير بن عبد الله أبو هاشم قال: سمعت أنس بن مالك يقول: ... فذكره مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ أبو هاشم هذا قال ابن أبي حاتم (٣/٢/١٥٤) عن أبيه:\n\" منكر الحديث، ضعيف الحديث جدا، شبه المتروك، بابة زياد بن ميمون \".\nوقال البخاري:\n\" منكر الحديث \". وقال النسائي:\n\" متروك الحديث \".\nوأبو هارون البكاء؛ نقل الخطيب عن أحمد أنه قال:\n\" ليس بثقة ولا أمين، ولا كرامة \".\nوالحديث عزاه في \" الجامع \" لأبي الشيخ في \" الثواب عن أنس \" وقال المناوي:\n\" وفيه عبيد الله بن عبد المجيد، أورده الذهبي في \" الضعفاء \" وقال: قال ابن","vol":"6","page":410},{"text":"معين: ليس بشيء، ورقم [له] علامة الشيخين، ولقد أبعد المصنف النجعة حيث عزاه لأبي الشيخ مع وجوده لبعض المشاهير الذين وضع لهم الرموز، وهو الخطيب في \" التاريخ \" باللفظ المزبور عن أنس المذكور \".\nقلت: وأنت ترى أن (عبيد الله بن عبد المجيد) ليس في إسناد الخطيب؛ فهل هو في سند أبي الشيخ، أم هو من أوهام المناوي؟\n<span data-type=\"title\" id=toc-2888>٢٨٧٧ </span>- (أكثر من أن تقول: سبحان الملك القدوس، رب الملائكة والروح، جللت السماوات والأرض بالعزة والجبروت) .\nمنكر\nأخرجه الخرائطي في \" مكارم الأخلاق \" (١٠٨٢)، وابن السني في \" عمل اليوم والليلة \" (٦٣٣) عن درمك بن عمرو عن أبي إسحاق عن البراء بن عازب ﵁ قال:\nأتى رسول الله ﷺ رجل، فشكا إليه الوحشة، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ درمك هذا قال أبو حاتم:\n\" مجهول \". وقال العقيلي:\n\" لا يتابع على حديثه \".\nقال الحافظ: \" وهو هذا \".\nوأخرجه الطبراني وقال:\n\" لا يعرف إلا به، وقال أبو حاتم أيضا: منكر الحديث \".\nولهذا قال الذهبي في \" الضعفاء \":","vol":"6","page":411},{"text":"\" له حديث واحد تفرد به \". وقال في \" الميزان \":\n\" خبر منكر \".\n<span data-type=\"title\" id=toc-2889>٢٨٧٨ </span>- (أكثروا استلام هذا الحجر، فإنكم يوشك أن تفقدوه بينما الناس ذات ليلة يطوفون به إذ أصبحوا وقد فقدوه، إن الله لا ينزل شيئا من الجنة إلا أعاده فيها قبل يوم القيامة) .\nضعيف\nأخرجه الأزرقي في \" أخبار مكة \" (ص ٢٤٣ - ٢٤٤)، وعنه الديلمي (١/١/٣٢): حدثنا سعيد بن سالم عن عثمان بن ساج عن زهير بن محمد عن منصور بن عبد الرحمن الحجبي عن أبيه عن عائشة مرفوعا.\nقلت: أشار الحافظ إلى إعلاله بعثمان بن ساج، ولكنه لم يذكر من حاله شيئا؛ وقد قال فيه في كتابه \" التقريب \":\n\" ضعيف \".\nوزهير بن محمد - وهو الخراساني الشامي - وفيه ضعف أيضا.\nثم روى الأزرقي عن عثمان قال:\n\" وبلغني عن النبي ﷺ أنه قال: أول ما يرفع الركن، والقرآن، ورؤيا النبي ﷺ في المنام \".","vol":"6","page":412},{"text":"<span data-type=\"title\" id=toc-2890>٢٨٧٩ </span>- (أكثروا ذكر الموت، فإن ذلك تمحيص للذنوب، وتزهيد في الدنيا، الموت القيامة، الموت القيامة) .\nضعيف جدا\nرواه الديلمي (١/١/٣٠) عن عنبسة بن عبد الرحمن عن","vol":"6","page":412},{"text":"محمد بن زاذان عن أنس بن مالك مرفوعا. وقال الحافظ ابن حجر:\n\" قلت: عنبسة وشيخه واهيان \".\nقلت: وقال في \" التقريب \" في كل منهما:\n\" متروك \". وزاد في الأول:\n\" رماه أبو حاتم بالوضع \".\nوقال الذهبي في \" الضعفاء \":\n\" متروك متهم \".\nوالحديث أورده في \" الجامع الصغير \" من رواية ابن أبي الدنيا عن أنس، دون قوله: \" الموت.... \"؛ وزاد:\n\" فإن ذكرتموه عند الغنى هدمه، وإن ذكرتموه عند الفقر أرضاكم بعيشكم \".\nونقل المناوي عن الحافظ العراقي أنه قال:\n\" إسناده ضعيف جدا \".\n<span data-type=\"title\" id=toc-2891>٢٨٨٠ </span>- (أكثروا ذكر الموت، فما من عبد أكثر ذكره إلا أحيى الله قلبه وهون عليه الموت) .\nموضوع\nرواه الديلمي (١/١/٣٠) عن أبي بكر محمد بن الحسن النقاش عن نصر بن القاسم بن رشيد عن محمد بن يوسف المصيصي عن بشر بن سليمان الأشعبي عن الأعرج عن أبي هريرة مرفوعا.\nقال الحافظ:","vol":"6","page":413},{"text":"\" قلت: النقاش فيه مقال \".\nقلت: لقد سهل الحافظ القول فيه، وحاله أسوأ من ذلك، فقد أورده الذهبي في \" الضعفاء \" وقال:\n\" متهم بالكذب \".\nوقال في \" الميزان \":\n\" كذاب \".\nومحمد بن يوسف المصيصي؛ قال الذهبي:\n\" لا أعرفه \".\nوبشر بن سليمان الأشعبي؛ لم أجد من ذكره.\n<span data-type=\"title\" id=toc-2892>٢٨٨١ </span>- (أكثروا في الجنازة قول: لا إله إلا الله) .\nضعيف\nرواه الديلمي (١/١/٣٢) عن عبد الله بن محمد بن وهب: حدثني يحيى بن محمد بن صالح: حدثنا خالد بن مسلم القرشي: حدثنا يحيى بن أيوب عن يزيد بن أبي حبيب عن سنان بن سعد عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره.\nبيض له الحافظ في \" مختصر الديلمي \"، وسنان بن سعد؛ ويقال: سعد بن سنان؛ قال في \" التقريب \":\n\" صدوق له أفراد \". وقال الذهبي في \" الضعفاء \":\n\" ضعفوه \".\nومن دون يحيى بن أيوب؛ لم أجد من ذكرهم.","vol":"6","page":414},{"text":"<span data-type=\"title\" id=toc-2893>٢٨٨٢ </span>- (أكثروا من تلاوة القرآن في بيوتكم، فإن البيت الذي لا يقرأ فيه القرآن، يقل خيره، ويكثر شره، ويضيق على أهله) .\nضعيف\nرواه الديلمي (١/١/٢٧ - ٢٨) عن الدارقطني في \" الأفراد \" تعليقا عن عبد الرحمن بن عبد الله بن مسلم عن سعيد بن بزيع عن محمد بن إسحاق عن الزهري عن أنس وجابر قالا: قال رسول الله ﷺ: فذكره.\nقال الحافظ:\n\" قال الدارقطني:.... \" كذا لم يذكر مقوله! والظاهر أنه قوله في عبد الرحمن بن عبد الله بن مسلم؛ ففيه ما يقتضي تضعيفه، فقد عزاه السيوطي في \" الجامع \" للدارقطني؛ فتعقبه المناوي بقوله:\n\" ظاهر صنيع المصنف أن مخرجه الدارقطني خرجه وسكت عليه، والأمر بخلافه، فإنه أورده من حديث عبد الرحمن بن عبد الله بن مسلم عن سعيد بن بزيغ؛ وضعفه، فرمز المصنف لحسنه غير حسن \".\nقلت: ومحمد بن إسحاق - وهو ابن يسار صاحب السيرة - مدلس؛ وقد عنعنه، فأنى للحديث الحسن؟ !\nورواه عمر بن نبهان عن الحسن عن أنس به.\nأخرجه البزار (٣/٩٣/٢٣٢١) وقال:\n\" لم يروه إلا أنس \".\nقلت: ولكنه لا يصح، فإن الحسن - وهو البصري - مدلس. وعمر بن نبهان ضعفه أبو حاتم وغيره.","vol":"6","page":415},{"text":"<span data-type=\"title\" id=toc-2894>٢٨٨٣ </span>- (أكثروا من ذكر لا حول ولا قوة إلا بالله فإنها من كنز الجنة ومن أكثر منه نظر الله إليه، ومن نظر الله إليه فقد أصاب خير الدنيا الآخرة) .\nموضوع\nرواه ابن عساكر (٦/١٢٣/٢) عن رجاء بن عبد الرحيم الهروي: أخبرنا عبد الرحمن بن عمرو الباهلي قال: وحدثتنا سلامة بنت سليم قالت: سمعت أمي أم رشيد بنت سعيد تقول: سمعت أبا بكر الصديق يقول: فذكره مرفوعا.\nأورده في ترجمة رجاء هذا؛ وروى عن أبي عبد الله الحاكم أنه قال:\n\" وهو كثير المناكير \".\nقلت: لكنه لم يتفرد به؛ فقد تابعه محمود بن أحمد الجرجاني: حدثنا عبد الرحمن بن عمرو البصري به.\nأخرجه السهمي في \" تاريخ جرجان \" (٤٣١) في ترجمة محمود هذا؛ ولم يذكر فيه جرحا ولا تعديلا.\nفالعلة - فيما أظن - من عبد الرحمن بن عمرو الباهلي؛ قال أبو حاتم:\n\" كان يكذب، فضربت على حديثه \".\nوقال الدارقطني:\n\" متروك يضع الحديث \".\nومن فوقه من البنت وأمها لم أجد من ذكرهما.\nثم وجدت له متابعا آخر؛ فقال الطبراني في كتاب \" الدعاء \" (ق ١٨٠/١): حدثنا عبد الوارث بن إبراهيم العسكري: حدثنا عبد الرحمن بن عمرو بن جبلة به.","vol":"6","page":416},{"text":"والعسكري هذا توفى سنة (٢٨٩) كما في \" تاريخ الإسلام \" (٢١/٢١٧) .\nفانحصرت العلة في (عبد الرحمن بن عمرو) .\n<span data-type=\"title\" id=toc-2895>٢٨٨٤ </span>- (أكرموا الخبز، ومن كرامته أن لا ينتظر الأدم) .\nضعيف\nرواه ابن عساكر (١٥/٤٣٦/١) عن محمد بن قبيصة الأسفرائيني: حدثنا بشر العبدي قال: ذهبت مع أمي إلى وليمة فيها غالب القطان فوضع الخوان فأمسكوا أيديهم فقال: مالكم؟ فقالوا: حتى يجيء، فقال غالب: حدثتني كريمة بنت هشام الطائية عن عائشة مرفوعا.\nقلت: وهذا إسناد ضعيف، كريمة هذه مجهولة الحال؛ لم يوثقها أحد.\nوبشر العبدي؛ لم أعرفه، واحتمال كونه بشر بن الحكم بن حبيب العبدي أبو عبد الرحمن النيسابوري الثقة بعيد؛ لأنه مات سنة (٢٣٧) أو (٢٣٨) وهو من شيوخ الشيخين، ويبعد أن يكون أدرك غالب القطان وهو ابن خطاف؛ وهو من أتباع التابعين، وقد قيل إنه روى عن أنس!\nومحمد بن قبيصة الأسفرائيني؛ لم أجد له ترجمة، ولكنه قد توبع، فأخرجه الحاكم (٤/١٢٢) والبيهقي (٥/٨٥/٥٨٧١) من طريق محمد بن محمد بن مرزوق الباهلي: حدثنا بشر بن المبارك الراسبي (وقال البيهقي: العبدي) قال: ذهبت مع جدي في وليمة فيها غالب القطان ... الحديث مثله. وقال الحاكم:\n\" صحيح الإسناد \". وأقره الذهبي بقوله:\n\" قلت: المرفوع منه أكرموا الخبز \".\nقلت: يعني أن تمام الحديث \" ومن كرامته..... \" مدرج فيه ليس منه. وهو","vol":"6","page":417},{"text":"خلاف الظاهر من الروايتين. لكن بشر بن المبارك الراسبي لم أجد من ذكره، وقد ذكره في \" اللآلي \" (٢/٢١٥) من رواية البيهقي دون الزيادة فوقع فيه بشر بن المبارك العبدي؛ ولعله الصواب بشهادة الرواية التي قبلها.\nوقد روي الحديث بزيادة أخرى من طرق وهو:\n<span data-type=\"title\" id=toc-2896>٢٨٨٥ </span>- (أكرموا الخبز، فإن الله تعالى أنزل له بركات السماء، وأخرج له بركات الأرض) .\nضعيف\nروي من حديث الحجاج بن علاط، وأبي موسى الأشعري، وعبد الله بن عباس، وعبد الله بن عمرو بن العاص، وعبد الله بن أم حرام، وأبي هريرة، وأبي سكينة، وموسى الطائفي، ومكحول مرسلا.\n١- أما حديث الحجاج؛ فيرويه مروان بن سالم عن إسماعيل بن أمية عن بعض ولد الحجاج بن علاط عن الحجاج بن علاط مرفوعا.\nأخرجه الرافقي في \" جزئه \" (٣١/١) .\nوهذا إسناد موضوع، مروان بن سالم وهو الغفاري الجزري؛ قال الحافظ:\n\" متروك، ورماه الساجي وغيره بالوضع \".\n٢- وأما حديث أبي موسى؛ فيرويه نمير بن الوليد عن أبيه عن جده عنه وزاد:\n\" والبقر، والحديد، وابن آدم \"، وقال: \" سخر له \" مكان \" أنزل له \".\nأخرجه الرافقي أيضا، والمخلص في \" بعض الخامس من الفوائد \" (٢٥٧/٢)، وعنه ابن عساكر في \" التاريخ \" (١٧/٤٥٧/١)، وتمام في \" الفوائد \" (٨٦/١)، وأبو سعيد الماليني وقال:","vol":"6","page":418},{"text":"\" يقال: إن نميرا تفرد بهذين الحديثين \".\nقلت: يعني هذا، وآخر بلفظ: \" اللهم متعنا بالإسلام والخبز ... \" قال الذهبي:\n\" وهما موضوعان، ونمير ما عرفته، وأما أبوه وجده فمعروفان \".\nقلت: يعني هذا، وآخر بلفظ: \" اللهم متعنا بالإسلام والخبز ... \" قال الذهبي:\n\" وهما موضوعان، ونمير ما عرفته، وأما أبوه وجده فمعروفان \".\nقلت: أخرج لهما البخاري في \" الأدب المفرد \"، والأب مجهول - كابنه - لم يرو عنه غير ابنه والوليد بن مسلم، وأما الجد فثقة.\n٣- وأما حديث ابن عباس؛ فيرويه محمد بن زياد عن ميمون بن مهران عنه.\nأخرجه ابن قتيبة في \" كتاب العرب، أو الرد على الشعوبية \" (ص ٢٨٨ - ٢٨٩) وقال ابن عساكر:\n\" هذا حديث غريب \".\nقلت: ومحمد بن زياد - وهو الطحان اليشكري - كذاب.\n٤- واما حديث ابن عمرو؛ فيرويه طلحة بن زيد: حدثنا إبراهيم بن أبي عبلة عن عبد الله بن يزيد عنه.\nأخرجه تمام (١٣٣/١)، وأبو الحسن الحمامي في \" جزء الاعتكاف \" (٩٩/٢) وقال:\n\" غريب من حديث طلحة بن زيد \".\nقلت: وهو متروك؛ وقد اضطرب في سنده فرواه مرة هكذا، ومرة قال: عن زيد الحضرمي عن ثور عن عبد الله بن بريدة عن أبيه مرفوعا به.\nذكره ابن الجوزي في \" الموضوعات \" من رواية المخلص؛ وقال:\n\" طلحة متروك \".","vol":"6","page":419},{"text":"وقد خولف في إسناده وهو:\n٥- وأما حديث عبد الله بن أم حرام؛ فرواه أبو حفص عمرو بن علي بن بحر بن كنيز: حدثني عبد الملك بن عبد الرحمن الذماري أبو العباس - وكان صدوقا -: حدثنا إبراهيم بن أبي عبلة قال: سمعت عبد الله بن أم حرام صاحب رسول الله ﷺ يقول: ... فذكره؛ وزاد:\n\" ومن تتبع ما يسقط من السفرة غفر له \".\nأخرجه أبو تمام في \" الفوائد \" (١٣/١٣٣/١) هكذا، والطبراني (ق ٤٠/١ - مجموع ٦)، البزار (٢٨٧٧ - كشف) إلا أنه قال: \" عبد الملك (الأصل: عبد الله) بن عبد الرحمن الكناني \".\nوأخرجه العقيلي في \" الضعفاء \" (٢٤٦) من طريق المفضل بن غسان الغلابي قال: حدثنا عبد الملك بن عبد الرحمن أبو العباس الشامي عن إبراهيم بن أبي عبلة به دون الزيادة؛ وقال الغلابي:\n\" قال يحيى بن معين: أول هذا الحديث حق، وآخره باطل \".\nوروى العقيلي عن البخاري أن عبد الملك هذا منكر الحديث؛ ضعفه عمرو بن علي جدا، ثم روى عن عمرو بن علي أنه قال فيه:\n\" كذاب \".\nقلت: وأنت ترى أن عمرو بن علي قد قال في رواية تمام عنه:\n\" وكان صدوقا \". وقد نقلوا عنه أنه قال في موضع آخر:\n\" وكان ثقة \".","vol":"6","page":420},{"text":"وقد ذهب الحافظ ابن حجر إلى أنهما اثنان؛ الأول: عبد الملك بن عبد الرحمن بن هشام أبو هشام الذماري الأبناوي؛ وهو الذي وثقه عمرو بن علي.\nوالآخر: عبد الملك بن عبد الرحمن الشامي أبو العباس؛ وهو الذي ضعفه عمرو بن علي وغيره. واستظهر الذهبي أنهما واحد، وهو الذي ينشرح له صدري لأن هذا الحديث مداره على عبد الملك بن عبد الرحمن، فوقع في طريق تمام أنه الذماري، وفي طريق العقيلي أنه الشامي، وفي الطريقين معا أن كنيته أبو العباس. وهذا ينافي تخصيص المضعف بهذه الكنية كما فعل الحافظ، فالظاهر أنه رجل واحد، وإنما اضطر الحافظ إلى جعلهما رجلين لاختلاف قول عمرو بن علي فيه. والخطب في مثله سهل، فقد يختلف اجتهاد الحافظ في الراوي حسب ما يبدو له ويرد إليه مما يحمله على التوثيق أو التضعيف، وعلى كل حال فالعلماء مطبقون على أن صاحب هذا الحديث إنما هو الذي ضعفه عمرو بن علي جدا، وقال فيه البخاري:\n\" منكر الحديث \"؛ كما رواه العقيلي عنه فيما تقدم. وكذلك رواه عنه ابن عدي (ق ٣٠٦/١)؛ وذكر أن له أحاديث مناكير عن الأوزاعي.\nوتابعه غياث بن إبراهيم: حدثنا إبراهيم بن أبي عبلة به دون الزيادة.\nأخرجه أبو نعيم في \" الحلية \" (٥/٢٤٦)، والخطيب في \" التاريخ \" (١٢/٣٢٣)، والطبراني أيضا، ومن طريقه أورده ابن الجوزي في \" الموضوعات \" وقال:\n\" لا يصح، غياث كذاب \".\nوأقره السيوطي في \" اللآلي \" (٢/٢١٤) .\n٦- وأما حديث أبي هريرة؛ فيرويه أبو الفيض ذو النون بن إبراهيم: حدثني أبو حربة أحمد بن الحكم - من أهل البلقاء - عن عبد الله بن إدريس قال: وفد","vol":"6","page":421},{"text":"على مولاي نجا ملك البجة رجل من أهل الشام يستميحه يقال له عبد الرحمن بن هرمز الأعرج، فقدم إليه طعاما على مائدة، فتحركت القصعة على المائدة فأسندها الملك برغيف، فقال له عبد الرحمن بن هرمز: حدثني أبو هريرة قال: سمعت النبي ﷺ يقول:\n\" إذا خرجتم من حج أو عمرة فتمتعوا لكي تنكلوا (!)، واكرموا الخبز فإن الله تعالى سخر له بركات السماء والأرض، ولا تسندوا القصعة بالخبز، فإنه ما أهانه قوم إلا ابتلاهم الله بالجوع \".\nأخرجه أبو نعيم في \" الحلية \" (١٠/٤) .\nقلت: وهذا إسناد ضعيف؛ أبو حربة، ويقال: أبو حزبة؛ لا يعرف كما في \" الميزان \".\nوأبو الفيض ذو النون - وهو المصري - ضعفه الدارقطني بقوله:\n\" روى عن مالك أحاديث فيها نظر \".\nقلت: ولعله أدركته غفلة الصالحين!\n٧- وأما حديث أبي سكينة؛ فيرويه خلف بن يحيى قاضي الري عن إسماعيل بن جعفر عن حميد بن عبد الله عنه مرفوعا بلفظ:\n\" أكرموا الخبز، فإن الله أكرمه، فمن أكرم الخبز فقد أكرم الله \".\nأخرجه الطبراني، وسكت عليه في \" اللآلي \" (٢/٢١٥) فلم يحسن، لأن خلفا هذا (ووقع فيه \" خالد \" وهو خطأ مطبعي) كذبه أبو حاتم، وتساهل الهيثمي في الاقتصار على تضعيفه فقال:\n\" رواه الطبراني، وفيه خلف بن يحيى قاضي الري وهو ضعيف. وأبو سكينة","vol":"6","page":422},{"text":"قال ابن المديني: لا صحبة له \".\n٨- وأما حديث موسى الطائفي؛ فيرويه منهال بن عيسى العبدي: أخبرنا معان أبو صالح: حدثني موسى الطائفي قال: قال رسول الله ﷺ:\n\" أكرموا الخبز،.... \" فذكر الحديث.\nهكذا أخرجه البخاري في \" التاريخ \" (٤/٢/١٢) .\nقلت: وهذا إسناد ضعيف، موسى الطائفي لم أجد له ترجمة، وليس صحابيا، فإن معانا الراوي عنه ذكروا أنه روى عن أبي حرة عن ابن سيرين عن أبي هريرة.... فهو تابعي أو تابع تابعي.\nومعان أبو صالح ذكره العقيلي في \" الضعفاء \" وقال:\n\" حديثه غير محفوظ، ولا يتابع عليه \".\nومنهال بن عيسى العبدي؛ أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/٣٥٨١) ولم يذكر فيه جرحا ولا تعديلا، وكذلك صنع البخاري قبله، وفي ترجمته ساق هذا الحديث. ونقل ابن علان في \" شرح الأذكار \" (٥/١٥٢) عن أبي حاتم أنه قال: مجهول. والله أعلم.\n٩- وأما مرسل مكحول؛ فيرويه محمد بن راشد عن الفضل بن عطاء عنه مرفوعا به وزاد:\n\" وإذا وضعت المائدة فأربعوا، ومن يأكل ما يسقط حول المائدة يغفر له \".\nأخرجه حميد بن زنجويه في \" ترغيبه \" كما في \" اللآلي \" وسكت عليه؛ وكأنه لوضوح ضعفه؛ فإنه مع إرساله فيه الفضل بن عطاء وهو مجهول.","vol":"6","page":423},{"text":"ومحمد بن راشد؛ إن كان المكحولي الدمشقي فصدوق يهم، وإن كان المكفوف البصري فمقبول عند الحافظ.\nوجملة القول؛ أن الحديث ضعيف من جميع طرقه، لشدة ضعف أكثرها واضطراب متونها، اللهم إلا طرفه الأول \" أكرموا الخبز \"، فإن النفس تميل إلى ثبوتها، لاتفاق جميع الطرق عليها، ولعل ابن معين أشار إلى ذلك بقوله المتقدم، \" أول هذا الحديث حق، وآخره باطل \". ولأن حديث عائشة الذي قبله يمكن اعتباره شاهدا له لا بأس به لخلوه من الضعف الشديد، بل قد صححه الحاكم والذهبي كما تقدم، ونقل الحافظ السخاوي في \" المقاصد الحسنة \" عن شيخه (يعني الحافظ ابن حجر) أنه قال فيه:\n\" فهذا شاهد صالح \".\nوالله ﷾ أعلم.\n<span data-type=\"title\" id=toc-2897>٢٨٨٦ </span>- (أكثروا من الصلاة على موسى فما رأيت أحدا من الأنبياء أحوط على أمتي منه) .\nمنكر\nرواه ابن عساكر (١٧/١٩٣/١) عن سعيد بن عبد العزيز التنوخي عن يزيد بن أبي مالك عن أنس بن مالك قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، لاختلاط التنوخي هذا مع ثقته وفضله.\nلكن يزيد - وهو ابن عبد الرحمن - بن أبي مالك الدمشقي فيه لين.","vol":"6","page":424},{"text":"<span data-type=\"title\" id=toc-2898>٢٨٨٧ </span>- (صلاة المرأة وحدها تفضل صلاتها في الجمع خمسا وعشرين درجة) .","vol":"6","page":424},{"text":"منكر.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٥٨) من طريق بقية بن الوليد: حدثني أبو عبد السلام: حدثني نافع عن ابن عمر عن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، آفته أبو عبد السلام - وهو الوحاظي - وهو في مشيخة (بقية) العوام المجهولين، والخبر منكر؛ كذا في \" الميزان \"، ولعله يعني هذا الخبر.\n<span data-type=\"title\" id=toc-2899>٢٨٨٨ </span>- (إن الله يحب المداومة على الإخاء القديمة، فداوموا عليها) .\nضعيف جدا\nرواه أبو الشيخ في \" التاريخ \" (ص ٢١٢)، وأبو الحسن الحربي في \" أحاديثه \" المعروفة بـ \" الحربيات \" (٢/٤٧/١)، وأبو نعيم في \" أخبار أصبهان \" (٢/٥٨)، والديلمي (١/٢/٢٤٩) عن عبد الله بن محمد عن داود بن إبراهيم (وهو الواسطي) قال: حدثنا سفيان بن عيينة عن محمد بن المنكدر عن جابر مرفوعا.\nقلت: وهذا إسناد ضعيف، أعله أبو الشيخ وأبو نعيم بعبد الله بن محمد - وهو ابن سلام أبو بكر - قالا:\n\" وكان شيخا فيه لين \".\nوقال الذهبي - بعد أن ساقه من طريق أبي نعيم -:\n\" هذا منكر بمرة، ما أظن سفيان حدث به قط \".","vol":"6","page":425},{"text":"<span data-type=\"title\" id=toc-2900>٢٨٨٩ </span>- (من اتقى الله ﷿ عاش قويا، وسار في بلاد عدوه","vol":"6","page":425},{"text":"آمنا) .\nضعيف\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/٦٣/٢٤٧ - ٢٤٨) عن عبد الله بن سخت: حدثنا الخليل بن عمر بن إبراهيم: حدثنا صالح المري عن الحسن عن سمرة مرفوعا.\nأورده في ترجمة ابن سخت ولم يزد فيها على أن ذكر له هذا الحديث؛ وآخر بلفظ: \" يا ابن آدم ارض بالقوت.... \".\nقلت: فهو إسناد ضعيف؛ لجهالة ابن سخت هذا. وضعف صالح المري؛ وهو ابن بشير البصري القاص الزاهد، وعنعنة الحسن البصري.\nوأخرجه في \" الحلية \" (٢/١٧٥) من طريق إسحاق بن العنبر قال: حدثنا نصر بن ثابت عن يحيى بن سعيد بن المسيب عن علي بن أبي طالب مرفوعا به إلا أنه قال:\n\" بلاده \" مكان \" بلاد عدوه \".\nولكن الإسناد ضعيف جدا، نصر بن ثابت قال الذهبي:\n\" تركه جماعة، وقال البخاري: يرمونه بالكذب ... \".\nوإسحاق بن العنبر كذبه الأزدي؛ وقال:\n\" لا تحل الرواية عنه \".\nوالحديث بيض المناوي لإسناده ولم يتكلم عليه بشيء، وقد عزاه السيوطي للحلية. وزاد المناوي: والعسكري عن سمرة.\n<span data-type=\"title\" id=toc-2901>٢٨٩٠ </span>- (الجنة لكل ثابت، والرحمة لكل واقف) .","vol":"6","page":426},{"text":"ضعيف جدا.\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/٨٤) عن حجاج بن نصير: حدثنا مقاتل عن عطاء عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، مقاتل هذا - وهو ابن سليمان الخراساني صاحب التفسير - قال الحافظ:\n\" كذبوه، وهجروه، ورمي بالتجسيم \".\nوحجاج بن نصير؛ ضعيف كان يقبل التلقين.\nوالحديث مما بيض له المناوي!\n<span data-type=\"title\" id=toc-2902>٢٨٩١ </span>- (أكثر الناس ذنوبا، أكثرهم كلاما فيما لا يعنيه) .\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٣٤٦)، وابن بطة في \" الإبانة \" (٢/١٢٧/٢)، وابن النجار في \" ذيل تاريخ بغداد \" (١٠/١٣٦/٢)، وعنه أبو علي البنا في رسالة \" السكوت ولزوم البيت \" (ق ٦/٢)، والديلمي (١/١/١٣٠) من طريق عصام بن طليق عن شعيب عن أبي هريرة مرفوعا. وقال العقيلي:\n\" عصام بن طليق، قال يحيى (يعني ابن معين): ليس بشيء، وشعيب مجهول بالنقل، وقد تابعه (يعني عصاما) من هو دونه أو مثله \".\nوقال البخاري فيه:\n\" مجهول، منكر الحديث \". وروى ابن النجار عن الدارقطني قال:\n\" كتب إلي أبو حاتم محمد بن حبان بن أحمد البستي قال: عصام بن طليق شيخ يروي عن الحسن، روى عنه البصريون ... وكان ممن يأتي بالمعضلات عن أقوام أثبات \".","vol":"6","page":427},{"text":"قلت: ولعل الصواب فيه الوقف، فقد أخرجه ابن وهب في \" جامعه \" (ص ٥٢)، ووكيع في \" الزهد \" (٢/٦٤/١) والبيهقي في \" الشعب \" (٧/٤١٦/١٠٨٠٨) من طريق صالح بن خباب عن حصين بن عقبة الفزاري قال: قال عبد الله: ... فذكره موقوفا؛ إلا أنه قال:\n\" أكثرهم خوضا في الباطل \".\nورجاله كلهم ثقات، غير صالح بن خباب؛ فأورده ابن أبي حاتم (٢/١/٤٠٠) هكذا وقال:\n\" مولى بني الديل، روى عن عطاء بن أبي رباح، وروى عنه جعفر بن ربيعة وابن لهيعة \".\nولم يذكر فيه جرحا ولا تعديلا.\nوأورده البخاري في \" التاريخ \" (٢/٢/٢٨٧) هكذا:\n\" صالح بن عطاء بن خباب مولى بني الديل، عن عطاء..... \".\nوكذلك هو في \" ثقات ابن حبان \" و\" ابن ماكولا \" كما في حاشية الشيخ اليماني ﵀ على الكتابين. وكذلك هو في \" ثقات العجلي \" بترتيب السبكي رقم (٥٦٨) وقال:\n\" حجازي ثقة \".\nفالسند موقوف جيد إن شاء الله تعالى.\nثم رواه وكيع عن شمر بن عطية عن سلمان موقوفا عليه بلفظ:\n\" كلاما في معصية \".","vol":"6","page":428},{"text":"وشمر هذا ثقة، ولكنه لم يدرك سلمان.\nورواه ابن أبي الدنيا في \" الصمت \" (٤/٤١/٢) عن أبي جعفر الرازي عن قتادة مرفوعا مرسلا.\nقلت: وهذا مع إرساله ضعيف؛ لسوء حفظ الرازي.\nوالحديث عزاه في \" الجامع \" لابن لال وابن النجار عن أبي هريرة. والسجزي في \" الإبانة \" عن عبد الله بن أبي أوفى، وأحمد في \" الزهد \" عن سلمان موقوفا.\nفقال المناوي في \" شرحه \":\n\" رمز المصنف لضعفه، وفيه كلامان:\nالأول: أنه قد انجبر بتعدد طرقه كما ترى، وذلك يرقيه إلى درجة الحسن بلا ريب. وقد وقع له الإشارة إلى حسن أحاديث [في] هذا الكتاب أوهى إسنادا من هذا بمراحل لاعتضاده بما دون ذلك. الثاني: أن له طريقا جيدة أغفلها، فلو ذكرها واقتصر عليها أو ضم إليها هذا لكان أصوب، وهي ما رواه الطبراني بلفظ: أكثر الناس خطايا يوم القيامة أكثرهم خوضا في الباطل. قال الهيثمي: رجاله ثقات \".\nقلت: وفي هذا التعقب نظر.\nأولا: أن السيوطي ذكره من ثلاث طرق:\nالأولى: عن أبي هريرة؛ وقد عرفت ضعفها.\nالثانية: عن ابن أبي أوفى؛ ولم نقف على إسنادها، ولا تكلم المناوي عليها بشيء.","vol":"6","page":429},{"text":"الثالثة: موقوفة؛ والموقوف لا يصلح شاهدا للمرفوع كما هو ظاهر، فجزمه بأن الحديث يرتقي إلى درجة الحسن، هو من زلة القلم بلا شك، لأنه يعلم أن قاعدة انجبار الحديث الضعيف بكثرة الطرق ليس على إطلاقها كما بينه النووي وابن الصلاح وغيرهما.\nثانيا: قد عرفت أن السيوطي لم يذكر له غير طريق واحد مرفوعا، وهذا مع احتماله كونه شديد الضعف، فأين كثرة الطرق حتى ينجبر به الضعف؟ !\nثالثا: وإذا كان السيوطي قد تساهل كثيرا فحسن أحاديث هي أوهى إسنادا من هذا، فذلك لا يسوغ لنا أن نتساهل مثله، بل ذلك ينبغي أن يكون لنا عبرة، فلا نقع في مثل ما وقع هو فيه من التساهل!\nرابعا: أن صنيعه يوهم أن الطريق الجيدة التي أغفلها السيوطي ورواها الطبراني هي مرفوعة. وليس كذلك؛ بل هي موقوفة على عبد الله بن مسعود ﵁. كذلك ذكرها الهيثمي في \" مجمع الزوائد \" (١٠/٣٠٣) وأظن أنها من طريق صالح بن خباب المتقدمة، فإذا كان كذلك فهي أن تكون شاهدا على ضعف الحديث وعلى أن راويه أخطأ في رفعه - كما سبقت الإشارة إليه - أقرب من أن تكون شاهدا له يقويه. فتأمل.\nثم صدق ظني حين رجعت إلى \" الطبراني \" (٩/١٠٨/٨٥٤٧) فإذا هو من طريق صالح بن خباب (موقوفا) .\n<span data-type=\"title\" id=toc-2903>٢٨٩٢ </span>- (أكثروا من الصلاة علي يوم الجمعة، فمن كان أكثرهم علي صلاة كان أقربهم مني منزلة يوم القيامة) .\nضعيف جدا\nرواه الديلمي (١/١/٢٩) عن الحسن بن سعيد الموصلي","vol":"6","page":430},{"text":"عن إبراهيم بن حيان عن حماد بن سلمة عن برد بن سنان عن أبي أمامة الباهلي مرفوعا.\nقال الحافظ:\n\" إبراهيم بن حيان \"!\nكذا بياض في الأصل، وقد ذكر في \" اللسان \" تبعا لأصله:\n\" قال ابن عدب: أحاديثه موضوعة \".\nوبرد بن سنان صدوق؛ لكنه لم يسمع من أبي أمامة، بينهما مكحول، فقد أورده المنذري في \" الترغيب \" (٢/٢٨١) بزيادة - في وسطه -:\n\" فإن صلاة أمتي تعرض علي في كل يوم جمعة \". وقال:\n\" رواه البيهقي بإسناد حسن، إلا أن مكحولا قيل: لم يسمع من أبي أمامة \".\nقلت: وكذا ذكر السخاوي في \" القول البديع \" (ص ١٥٨) دون أن يعزوه للمنذري! ثم قال عقبه:\n\" نعم في \" مسند الشاميين \" للطبراني التصريح بسماعه منه، وقد رواه أبو منصور الديلمي في \" مسند الفردوس \" له، فأسقط منه ذكر مكحول وسنده ضعيف، ولفظه عند الطبراني: من صلى علي، صلى عليه ملك حتى يبلغنيها. وقد تقدم في الباب الثاني \".\nقلت: ونص كلامه هناك (ص ١١٣):\n\" رواه الطبراني في \" الكبير \" من رواية مكحول عنه. قلت: وقد قيل: إنه لم يسمع منه، إنما رآه رؤية. والراوي له عن مكحول موسى بن عمير؛ وهو الجعدي الضرير كذبه أبو حاتم \".\nقلت: ينظر في إسناد الطبراني الذي صرح مكحول فيه بسماعه من أبي أمامة","vol":"6","page":431},{"text":"هل يصح عنه؟ فقد جزم أبو حاتم بأنه لم يره. وعلى فرض الثبوت، فلا يلزم منه ثبوت اتصال هذا الإسناد عنه؛ لأنه كان مدلسا. فتنبه.\nثم رجعت إلى \" مسند الشاميين \" فرأيت فيه تصريحه بسماعه من أبي أمامة في حديث آخر. لكن في الطريق إليه (٣٤١٥) محمد بن الفضل وهو ابن عطية كذبوه. لكن فيه (٣٤٤٨) بإسناد آخر جيد: أنه دخل على أمامة بحمص ... بحديث آخر. والجواف قد عرف.\nثم إن تحسين المنذري إياه يشعر بأنه ليس فيه عند البيهقي إبراهيم بن حيان. فلينظر.\nثم رجعنا إلى \" سنن البيهقي \" (٣/٢٤٩) فإذا فيه (إبراهيم بن الحجاج)، وهو ثقة، ولذلك حسنه المنذري، وما أظن (الحجاج) إلا تحريف (حيان) فقد ساق ابن عدي (١/٢٥٤) لإبراهيم بن حبان هذا حديثا آخر عن حماد بن سلمة بإسناده المذكور، وكذلك وقع في إسناد الديلمي كما ترى، وهو الذي روى عن حماد، وعنه الحسن بن سعيد الموصلي كما في \" المغني \"، وقال:\n\" ساقط متهم \".\n<span data-type=\"title\" id=toc-2904>٢٨٩٣ </span>- (أكثروا من القرينتين: سبحان الله وبحمده) .\nضعيف\nرواه الديلمي (١/١/٢٩) من طريق الحاكم عن محمد بن علي بن إبراهيم بن عمر بن محمد بن عمر بن علي بن أبي طالب: حدثنا الحسين بن عبد الله بن يحيى بن زيد بن علي بن الحسين بن علي: حدثني أبي عن أبيه عن جده عن علي مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون زيد بن علي لم أجد من ترجمهم.","vol":"6","page":432},{"text":"وأما المناوي فقال في \" شرح الجامع \":\n\" رمز المصنف لضعفه، ووجهه أن فيه جماعة من رجال الشيعة كلهم متكلم فيهم \".\n<span data-type=\"title\" id=toc-2905>٢٨٩٤ </span>- (من طلق البتة ألزمناه ثلاثا، لا تحل له حتى تنكح زوجا غيره) .\nموضوع\nرواه ابن النجار (١٠/١٦٩/٢) عن عثمان بن مطر عن عبد الغفور عن أبي هاشم عن زاذان عن علي ﵁ قال: [سمع] رسول الله ﷺ رجلا طلق البتة فغضب وقال: تتخذون دين الله - أو قال: تتخذون الله تعالى - هزوا ولعبا؟ ! من طلق.. الحديث.\nقلت: وهذا إسناد موضوع؛ آفته عبد الغفور هذا - وهو أبو الصباح الواسطي - قال البخاري:\n\" تركوه \". وقال ابن حبان:\n\" كان ممن يضع الحديث \".\nوعثمان بن مطر؛ مثله أو نحوه؛ فقال ابن حبان:\n\" كان ممن يضع الحديث \".\nوعثمان بن مطر؛ مثله أو نحوه؛ فقال ابن حبان:\n\" كان ممن يروي الموضوعات عن الأثبات \".\nلكن تابعه قتيبة بن مهران: حدثنا عبد الغفور به؛ ولفظه:\n\" من طلق البتة اتخذ دين الله هزوا ولعبا، وألزمناه ثلاثا، لا تحل له حتى تنكح زوجا غيره، يدخل بها بلا خداع \".\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/١٦٤ - ١٦٥) في ترجمة قتيبة","vol":"6","page":433},{"text":"هذا. وذكر أنه روى عنه جمع، ولم يحك فيه جرحا ولا تعديلا. وفي \" الميزان \" أنه أصبهاني مشهور، أثنى عليه يونس بن حبيب، وأنه كان جليلا. فالآفة من عبد الغفور المذكور.\nوروى أبو الصلت إسماعيل بن أبي أمية الذراع من حفظه: حدثنا حماد بن زيد: أخبرنا عبد العزيز بن صهيب عن أنس بن مالك قال: سمعت معاذ بن جبل ﵁ يقول: قال رسول الله ﷺ:.... فذكره مختصرا بلفظ:\n\" من طلق للبدعة ألزمناه بدعته \".\nأخرجه البيهقي (٧/٣٢٧)، وكذا الدارقطني (ص ٤٣٣) وقال:\n\" إسماعيل بن أبي أمية هذا كوفي ضعيف الحديث \".\nوروى البيهقي من طريق أبي عبد الرحمن السلمي: أنبأنا أبو الحسن الدارقطني الحافظ قال:\n\" إسماعيل بن أبي أمية المصري (كذا) متروك الحديث \".\n(تنبيه): تصحف هذا الحديث على الشيخ النبهاني في كتابه \" الفتح الكبير \" فوقع فيه (٣/٢١٠): \" من طلب البدعة..... \"!\nوحديث أنس ذكره ابن حزم في \" المحلى \" (١٠/١٦٤) من طريق إسماعيل هذا، لكنه جعله من مسنده لم يذكر معاذا فيه؛ وقال:\n\" حديث موضوع بلا شك \".\n<span data-type=\"title\" id=toc-2906>٢٨٩٥ </span>- (عليكم بالصف الأول، وعليكم بالميمنة، وإياكم والصف بين السواري) .","vol":"6","page":434},{"text":"ضعيف. رواه الطبراني في \" الكبير \" (٣/١٤٣/١)، و\" الأوسط \" (١/٣٣/١)، وأبو نعيم في \" أخبار أصبهان \" (٢/١٩٢): حدثنا إسماعيل بن مسلم عن أبي يزيد المديني عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن مسلم - وهو المكي - ضعيف الحديث كما في \" التقريب \".\n(تنبيه): وقع الحديث في \" مجمع الزوائد \" (٢/٩٢) موقوفا على ابن عباس من رواية \" المعجمين \"، وهو فيهما مرفوع كما ذكرنا، فالظاهر أنه سقط رفعه من الناسخ أو الطابع.\n(فائدة): الشطر الثاني من الحديث قد ثبت عن ابن مسعود موقوفا:\n\" لا تصفوا بين السواري \".\nرواه البيهقي (٢/٢٧٩)، والطبراني. وإسناده حسن على ما قال الهيثمي (٢/٩٥) . وهو مردود كما سيأتي بيانه إن شاء الله برقم (٥٨٣٤) .\nوثبت عن أنس أنهم كانوا يتقون الصلاة بين السواري على عهد النبي ﷺ.\nأخرجه الحاكم (١/٢١٠) وصححه. ووافقه الذهبي.\n<span data-type=\"title\" id=toc-2907>٢٨٩٦ </span>- (إن أمتي لن تجتمع على ضلالة، فإذا رأيتم الاختلاف فعليكم بالسواد الأعظم) .\nضعيف\nرواه ابن ماجه (٣٩٥٠)، وابن أبي عاصم في \" السنة \" (رقم ٨٤ - بتحقيقي)، وعبد بن حميد في \" المنتخب من المسند \" (١٣٣/٢)، واللالكائي في \" أصول أهل السنة \" (١/١٠٥/٦٥٣) عن معان بن رفاعة","vol":"6","page":435},{"text":"السلامي عن أبي خلف الأعمى عن أنس مرفوعا.\nقلت: وهذا إسناد واه بمرة؛ أبو خلف الأعمى قال الحافظ:\n\" متروك، ورماه ابن معين بالكذب \".\nوقال الدارقطني في \" الأفراد \": تفرد بهذا الحديث.\nومعان بن رفاعة؛ لين الحديث.\nوأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/٢٠٨) من طريق بقية بن الوليد عن عتبة بن أبي حكيم عن أرطاة بن المنذر عن أبي عون الأنصاري عن سمرة بن جندب مرفوعا به.\nقلت: وهذا إسناد ضعيف؛ وفيه علل:\nالأولى: الانقطاع بين أبي عون الأنصاري وسمرة بن جندب، فإن أبا عون هذا لم يذكروا له رواية عن الصحابة، بل قال ابن عبد البر:\n\" روى عن عثمان مرسلا \".\nالثانية: جهالة حال أبي عون هذا؛ فإنه لم يوثقه غير ابن حبان، وقال الحافظ في \" التقريب \":\n\" مقبول \" يعني عند المتابعة؛ وإلا فلين الحديث.\nالثالثة: ضعف عتبة بن أبي حكيم؛ قال الحافظ:\n\" صدوق يخطىء كثيرا \".\nالرابعة: عنعنة بقية؛ فإنه كان مدلسا.","vol":"6","page":436},{"text":"<span data-type=\"title\" id=toc-2908>٢٨٩٧ </span>- (أكل الطين حرام على كل مسلم) .\nضعيف جدا\nرواه أبو نعيم في \" أخبار أصبهان \" (٢/١٠١)، والديلمي (١/١/١٣١) عن عمر بن شبة: حدثنا إبراهيم بن بكر عن أبي عاصم العباداني عن أبان عن أنس مرفوعا.\nقلت: وهذا إسناد هالك؛ مسلسل بالعلل:\nالأولى: أبان - وهو ابن أبي عياش - وهو متروك.\nالثانية: أبو عاصم العباداني؛ قال الذهبي:\n\" ليس بحجة، يأتي بعجائب، قال العقيلي: منكر الحديث \".\nالثالثة: إبراهيم بن بكر - وهو الشيباني - قال أحمد:\n\" رأيته وأحاديثه موضوعة \". وقال الدارقطني:\n\" متروك \".\nوله طريق أخرى؛ يرويها خالد بن غسان: حدثنا أبي: حدثنا حماد بن سلمة: حدثنا ثابت عن أنس مرفوعا به.\nأخرجه ابن عدي (١٢٠/١)، ومن طريقه السلفي في \" معجم السفر \" (١٥٩/١) وابن الجوزي في \" الموضوعات \" (٣/٣٢) .\nقلت: وهذا إسناد ضعيف جدا؛ غسان - وهو ابن مالك بن عباد البصري - قال ابن أبي حاتم (٣/٢/٥٠) عن أبيه:\nوخالد بن غسان؛ قال الدارقطني:","vol":"6","page":437},{"text":"\" متروك الحديث \". وقال ابن عدي:\n\" حدث عن أبيه بحديثين باطلين، وأبوه معروف، ولا بأس به \".\nثم ساقهما، هذا أحدهما والآخر بلفظ:\n\" من مات وفي بطنه مثال من طين أكبه الله على وجهه في النار \".\nوإسنادهما واحد.\nوفي الباب أحاديث أخرى بنحوه، أخرج بعضها البيهقي في \" السنن الكبرى \" (١٠/١١) وقال:\n\" لا يصح منها شيء \". وروى عن ابن المبارك أنه أنكر هذا الحديث وقال:\n\" لو علمت أن رسول الله ﷺ قاله لحملته على الرأس والعين والسمع والطاعة \".\n<span data-type=\"title\" id=toc-2909>٢٨٩٨ </span>- (أكرموا الشهود، فإن الله يستخرج بهم الحقوق، ويدفع بهم الظلم) .\nمنكر\nأخرجه أبو الشيخ في \" طبقات الأصبهانيين \" (ص ٣٠٨)، والعقيلي في \" الضعفاء \" (٣/٨٤)، والخطيب في \" التاريخ \" (٥/٩٤ و٦/١٣٨ و١٠/٣٠٠)، والقضاعي في \" مسند الشهاب \" (ق ٦٢/٢)، والديلمي (١/١/٣٤)، وابن عساكر في \" تاريخ دمشق \" (٢/٥٢/٢)، والدامغاني الفقيه في \" الأحاديث والأخبار \" (١/١٠٧/١)، والقاضي أبو يعلى في \" المجلس الثاني من الأمالي \" (٤٨/١) كلهم من طريق عبد الصمد بن موسى قال: حدثني عمي إبراهيم بن محمد عن عبد الصمد بن علي عن أبيه عن ابن عباس مرفوعا. وقال الخطيب والديلمي والدامغاني عن الدارقطني:","vol":"6","page":438},{"text":"\" هذا حديث غريب، تفرد به عبد الصمد بن موسى بهذا الإسناد \".\nونحوه قول العقيلي:\n\" حديثه غير محفوظ، ولا يعرف إلا به \".\nوقال الخطيب في حديث يأتي برقم (٥٧٢٢):\n\" ضعفوه \".\nوعمه إبراهيم بن محمد؛ نحوه في الضعف، وقد أخرجه العقيلي في ترجمته أيضا (١/٦٥) وقال:\n\" حديثه غير محفوظ \".\nوقال الذهبي في ترجمته:\n\" وقع لنا حديثه عاليا في \" جزء البانياسي \" عن عبد الصمد بن علي عن آبائه: أكرموا الشهود ... وهذا منكر، وإبراهيم ليس بعمدة. ذكره العقيلي \".\nقال الحافظ عقبه:\n\" لفظ العقيلي: إبراهيم حديثه غير محفوظ، ولا أصل له \".\nقلت: ليس في نسختنا من العقيلي قوله: \" ولا أصل له \". والله أعلم.\nوعبد الصمد بن علي؛ أورده الذهبي لهذا الحديث وقال:\n\" وهذا منكر، وما عبد الصمد بحجة، ولعل الحفاظ سكتوا عنه مداراة للدولة \".\nوتعقبه الحافظ بأن العقيلي أورده في \" الضعفاء \" وساق له هذا الحديث؛ وقال:","vol":"6","page":439},{"text":"\" حديثه غير محفوظ، ولا يعرف إلا به \".\nوله حديث آخر يأتي برقم (٥٧٢٢) .\n<span data-type=\"title\" id=toc-2910>٢٨٩٩ </span>- (اكفلوا لي بست خصال. وأكفل لكم بالجنة: الصلاة، والزكاة، والأمانة، والفرج، والبصر، واللسان) .\nضعيف\nرواه الطبراني في \" الأوسط \" (١٣/٢ - من ترتيبه) عن عبد الله بن عمر بن أبان: حدثنا يحيى بن حبان الطائي: حدثنا عصمة بن زامل عن أبيه: سمعت أبا هريرة يقول عن رسول الله ﷺ. وقال:\n\" لا يروى عن أبي هريرة إلا بهذا الإسناد \".\nقلت: وقال الهيثمي (١/٢٩٣) بعدما عزاه لأوسط الطبراني:\n\" قلت: وإسناده حسن \".\nونقل المناوي عنه أنه قال:\n\" فيه حماد الطائي لم أعرفه، وبقية رجاله ثقات \".\nكذا وقع فيه \" حماد \" وهذا اسم والد الراوي كما ترى، فلا أدري سقط اسم الراوي نفسه من المناوي أو من نسخة الطبراني خاصة الهيثمي (١) .\nثم إنني لم أجد في الرواة من يسمى يحيى بن حماد الطائي، وكأن ناسخ \" زوائد الأوسط \" وهي بخط الحافظ السخاوي؛ شك في هذا الاسم \" يحيى \"\n_________\n(١) ثم رأيته قد ذكره في موضع آخر من المجمع (١٠ / ٣٠١) فقال: \" رزاه الطبراني في \" الصغير \" و\" الأوسط \" وفيه يحيى بن حماد الطائي ولم أعرفه. . . \" فتبين أن السقط من المناوي أو من ناسخه. ثم إن عزوه لـ \" الصغير \" سهو؛ فإنه ليس فيه. والله أعلم.","vol":"6","page":440},{"text":"فوضع عليها ضبة مشيرا إلى أن الأصل هكذا، فلا أدري السهو فيه ممن؟ ! فإن الصواب فيه \" جميل بن حماد الطائي \" هكذا ذكره ابن أبي حاتم (١/١/٥١٩) وقال:\n\" روى عن عصمة بن زامل، وروى عنه عبد الله بن عمر بن محمد بن أبان بن صالح القرشي \".\nولم يذكر فيه جرحا ولا تعديلا.\nوكذلك ذكره في ترجمة عصمة بن زامل الطائي (٣/٣/٢٠) ولم يذكر فيها أيضا جرحا ولا تعديلا.\nوكذا في \" اللسان \" (٤/١٦٨ - ١٦٩) وقال:\n\" قال البرقاني: قلت للدارقطني: جميل بن حماد عن عصمة بن زامل فذكر هذا الإسناد؟ فقال: إسناد بدوي، يخرج اعتبارا \".\nوزامل؛ هو ابن أوس الطائي، كذا ذكره ابن حبان في \" الثقات \" (١/٥٨)، ولم ينسبه ابن أبي حاتم (١/٢/٦١٧) ولم يذكر فيه جرحا ولا تعديلا.\nقلت: ومن هذا التحقيق يتبين أن هذا الإسناد ضعيف مسلسل بالمجهولين؛ فتحسينه ليس بحسن، وكذلك قول المنذري (١/١٤٣ و٢٦٣):\n\" لا بأس به \".\nنعم؛ إذا صح قوله في الموضع الثاني: \" وله شواهد كثيرة \" كان حسنا لغيره، وما يترجح ذلك عندي الآن. والله أعلم. وإنما ثبت بلفظ آخر، فراجع \" الصحيحة \" (١٥٢٥) .","vol":"6","page":441},{"text":"<span data-type=\"title\" id=toc-2911>٢٩٠٠ </span>- (أكل الليل أمانة) .\nضعيف\nعزاه في \" الجامع الصغير \" لأبي بكر بن أبي دواد في \" جزء من حديثه \"، والديلمي في \" ميند الفردوس \" عن أبي الدرداء. وقد وقفت على إسناده في قطعة من أربعين حديثا يغلب على الظن أنها للحافظ الذهبي أو ابن المحب المقدسي في \" المجموع - ١٠٧ \" الحديث الثاني عشر، ساقه بإسناده إلى أبي بكر عبد الله بن سليمان بن الأشعث: حدثنا كثير بن عبيد: حدثنا بقية عن مهدي بن الواليد بن عامر اليزني عن يزيد بن خمير عن أبي الدرداء مرفوعا.\nوكذا أخرجه الديلمي في \" مسند الفردوس \" (١/١/١٣١) عن كثير بن عبيد به.\nقلت: وهذا إسناد ضعيف، مهدي بن الواليد هذا؛ قال في \" الجرح \" (٤/١/٣٣٧):\n\" روى عن أبيه عن يزيد بن خمير. روى عنه بقية سمعت أبي يقول ذلك.\nقال أبو محمد: روى عنه ابنه المؤمل بن مهدي. سألت أبي عنه؟ فقال: لا أعلم روى عنه غير بقية \".\nقلت: فهو مجهول، وهو مما يستدرك على الذهبي ثم العسقلاني، فإنهما لم يورداه في كتابيهما.\nثم إن ابن أبي حاتم ذكر آنفا أنه روى عن أبيه عن يزيد بن خمير، وليس في إسناد هذا الحديث \" عن أبيه \" والله أعلم.\nوبقية - وهو ابن الواليد - مدلس وقد عنعنه.\nوأما يزيد بن خمير؛ فهو حمصي صدوق كما قال الحافظ. وقال الذهبي:","vol":"6","page":442},{"text":"\" تابعي قديم، صويلح \".\nولم يعرفه المناوي فقال في إعلامه للحديث:\n\" مجهول \"!\n<span data-type=\"title\" id=toc-2912>٢٩٠١ </span>- (الله الله في أصحابي، لا تتخذوهم غرضا بعدي، فمن أحبهم فبحبي أحبهم، ومن أبغضهم فبغضي أبغضهم، ومن آذاهم فقد آذاني، ومن آذاني فقد آذى الله يوشك أن يأخذه) .\nضعيفأخرجه البخاري في التاريخ (٣/١٣١/٣٨٩)، والترمذي (٣٨٦١)، وابن حبان (٢٢٨٤- موارد)، وأحمد (٤/٨٧ و٥/٥٤-٥٥)، وفي \" الفضائل \" (١/٤٧/١ و٣)، وابنه عبد الله في \" زوائده \" (١/٤٨/٢و٤)، وابن أبي عاصم في \" السنة \" (٢/٤٧٩/٩٩٢)، وأبو نعيم في \" الحلية \" (٨/٢٨٧)، والعقيلي (٢/٢٧٢)، وابن عدي (٤/١٦٧)، والبيهقي في \" الشعب \" (٢/١٩١/١٥١١)، والخطيب في \" تاريخ بغداد \" (٩/١٢٣)؛ كلهم من طريق عن سعد بن إبراهيم - وقال بعضهم: إبراهيم بن سعد -: حدثنا عبيد بن أبي رائطة عن عبد الرحمن بن زياد عن عبد الله بن مغفل، قال: قال رسول الله ﷺ: فذكره. وقال الترمذي:\n\" حديث [حسن] غريب، لانعرفه إلا من هذا الوجه \".\nقلت: وقوله: \" حسن \" زيادة في بعض النسخ دون بعض؛ كما ذكر ذلك الأستاذ الدعاس في تعليقه عليه، وفي ثبوتها في \" الترمذي \" نظر عندي، ولا","vol":"6","page":443},{"text":"سيما وهو مناف لحال أحد رواته في نقدي لما يأتي، فقد عزاه جمع للترمذي منهم العراقي في \" تخريج الإحياء \" (١/٩٣)، ومن قبله الحافظ المزي في \" التحفة \" فلم يذكروا عنه تحسينه إياه، وكذلك في ترجمة عبد الرحمن بن زياد من \" التهذيب \". وتبعهم السيوطي في \" الجامع الكبير \"، ومن قبله ابن كثير في \" التفسير / الأحزاب \"، لكني قد وجدت التحسين قد ذكره في عبارة الترمذي المتقدمة من أقدم من هؤلاء جميعا وأكثر معرفة بكتاب الترمذي، ألا وهو الحافظ البغوري في \" شرح السنة \" (١٤/٧١)، فالظاهر أن التحسين ثابت عن الترمذي في بعض نسخ كتابه القديمة، فإن صح عنه فهو من تساهله المعروف، فقد قال شيخه البخاري عقب الحديث:\n\" فيه نظر \".\nقلت: ولعل ذلك - والله أعلم - من قبل راويه عبد الرحمن بن زياد؛ فإنه لا يعرف إلا بهذه الرواية من طريق ابن أبي رائطة عنه. ولذلك قال الذهبي في \" الميزان \".\n\" لا يعرف، قال البخاري: فيه نظر \".\nوأقره الحافظ في \" اللسان \"؛ وذكر أنه اختلف في اسمه، وأنه مفسر في \" التهذيب \" في ترجمة عبد الرحمن بن زياد. وهناك روى عن ابن معين أنه قال فيه:\n\" لا أعرفه \".\nوالاختلاف الذي أشار إليه، قد تتبعته في المصادر التقدمة فوجدته على الوجوه الأربعة التالية:","vol":"6","page":444},{"text":"١- عبد الله بن عبد الرحمن بن يعلى الطائفي.\n٢- عبد الرحمن بن أبي زياد.\n٣- عبد الرحمن بن زياد\n٤- عبد الرحمن بن زياد أو غبد الرحمن بن عبد الله.\nفأقول: إن هذا الاختلاف مما يؤكد ما سبق عن الحافظ أنه لا يعرف. وعلى الوجه الأول وقع \" كامل ابن عدي \"، ولكنه شذ عن الجماعة، فأورد الحديث بإسناده تحت ترجمة (عبد الله بن عبد الرحمن بن يعلى الطائفي)، وروى فيها قول البخاري المتقدم في (عبد الله بن عبد الرحمن):\n\" فيه نظر \".\nفأوهم ابن عدي بصنيعه هذا أن الحديث حديث الطائفي هذا، ولا علاقه له به مطلقا، فقد تبعه على ذلك المعلق عليه!\nوخالف الطرق المشار إليها آنفا حمزة بن رشيد الباهلي فقال: حدثنا إبراهيم ابن سعد عن عبيدة بن أبي رائطة عن عمر بن بشر عن أنس بن مالك أو عمن حدثه عن أنس بن مالك - إبراهيم شك - عن النبي ﷺ نحوه.\nأخرجه العقيلي (٢/٢٧٣) .\nقلت: وهذه رواية شاذة بل منكرة؛ فإن حمزة هذا - مع مخالفته للثقات - لم أجد له ترجمة فيما لدي من كتب الرجال. ثم قال العقيلي:\n\" وفي هذا الباب أحاديث جيدة الإسناد من غير هذا الوجه بخلاف هذا اللفظ \".","vol":"6","page":445},{"text":"قلت: وكأنه يشير إلى نكارته، وهو بها حري. ومن تلك الأحاديث التي أشار إليها قوله ﷺ: \" ولا تسبوا أصحابي.... \" الحديث؛ وهو مخرج في \" ظلال الجنة \" (٢/٤٧٨-٤٧٩) برواية الشيخين وغيرهما. وله شواهد خرجت بعضها في \" الصحيحة \" (٤/٥٥٦/١٩٢٣) .\n(تنبيه): لقد خلط الأخ الداراني المعلق على \" موارد الظمآن \" في هذا الحديث بين راويه (عبد الله بن عبد الرحمن) وبين آخر في طبقته وهو (عبد الله ابن عبد الرحمن الرومي) وكلاهما في \" ثقات ابن حبان \"، الأول هو فيه برقم (٥/٤٦)، والآخر برقم (٥/١٧) برواية آخر عنه وهو حماد بن زيد، وذاك كما سبق برواية عبيدة بن أبي رائطة، فجعلهما المومى إليه واحدا، وبناء على ذلك حسن إسناده! وقال (٧/٢٢٦):\n\" وقد روى عنه أكثر من واحد، وذكره ابن حبان في \" الثقات \" (٥/١٧)، وحسن الترمذي حديثه \"!\nقلت: فالرقم (٥/١٧) يشير إلى ترجمة الرومي الذي روى عنه حماد بن زيد كما سبق، ولا علاقة له بهذا الحديث، فهو بذلك قد خالف جميع الحفاظ المتقدمين منهم والمتأخرين في تفريقهم بين الترجمتين. وإنما أوفعه في ذلك إعجابه برأيه، واغتراره بما وقع في مطبوعة \" الثقات \" من زيادتين بين معكوفتين، أظهر التحقيق الذي أجريته عليه أنهما زيادتان منقولتان سهوا من بعض النساخ من الترجمة الأخري! وأودعت ذلك في كتابي \" تسير انتفاع الخلان بكتاب ثقات ابن حبان \" يسر الله إتمامه.\nوأما قوله: \" وحسن الترمذي حديثه \" فقد عرفت من التخريج أن نسخ الترمذي مختلفة في إثبات التحسين، وأن أكثر الحفاظ نقلوا عنه استغرابه","vol":"6","page":446},{"text":"للحديث دون التحسين، وهو اللائق بحال راويه المجهول عند الحفاظ كابن معين وغيره ممن تقدم ذكره على الاختلاف في ضبط اسمه كما تقدم بيانه.\nومن غرائب المومى إليه أنه بعد أن نقل عن الترمذي قوله: \" حسن غريب \" أتبعه بقوله: \" وانظر \" تحفة الأشراف \" برقم ... وجامع الأصول برقم ... وابن كثير ٥/٥١٤ \".\nوقد عرفت مما سبق أن \" التحفة \" و\" ابن كثير \" إنما نقلا عنه الاستغراب فقط! وأما \" جامع الأصول \" فليس فيه إلا قوله: \" أخرجه الترمذي \"! فهل في ذلك تدليس على القراء وإيهامهم بما يخالف الواقع، أم هي الحداثة في هذا العلم؟ أم هو تكثير السطور وتضخيم الكتاب بدون فائدة؟ !\nثم رأيت المناوي في \" التيسير \" قد لخص الكلام جدا في الإشارة إلى علة الحديث فقال:\n\" وفي إسناده اضطراب وغرابة \".\nثم رأيت ابن حبان قد سبق إلى ذاك الوهم؛ فقال عقب الحديث في \" الإحسان \" (٩/١٨٩):\n\" هذا عبد الله بن عبد الرحمن الرومي، بصري روى عنه حماد بن زيد \".\nفخالف بهذا التفريق الذي جرى عليه في \" ثقاته \" تبعا للامام البخاري وغيره، كما سبق بيانه. وقد نبه على هذا المعلق على \" الإحسان \" (١٦/٢٤٥)، مشيرا إلى ذلك بالرقمين المتقدمين (٥/١٧و٤٦)، ولكنه لم يتنبه للخلط الذي وقع في الترجمة الأولى كما تقدم التنبيه عليه.","vol":"6","page":447},{"text":"<span data-type=\"title\" id=toc-2913>٢٩٠٢ </span>- (الله الله فيما ملكت أيمانكم، ألبسوا ظهورهم، وأشبعوا بطونهم، وألينوا لهم القول) .\nضعيف جدا\nأخرجه ابن سعد في \" الطبقات \" (٢/٢٥٤)، والطبري في \" التهذيب \" (مسند علي ١٦٧/٢٦٤)، وابن السني في \" عمل اليوم والليلة \" (٣١٦) والطبراني في \" المعجم الكبير \" (١٩/٤١-٤٢) عن عبيد الله ابن زحر عن علي بن يزيد عن القاسم عن أبي أمامة (زاد الأول:) عن كعب بن مالك قال:\n\" أغمي على رسول الله ﷺ ساعة ثم أفاق، فقال: \" فذكره.\nقلت: وهذا إسناد ضعيف جدا، من أجل علي بن يزيد وهو الألهاني، وعبيد الله بن زحر؛ قال فيه ابن حبان:\n\" يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر في إسناد خبر عبيد الله وعلي بن يزيد والقاسم أبو عبد الرحمن؛ لم يمكن ذلك الخبر إلا مما عملته أيديهم \".\nقلت: القاسم هذا صدوق حسن الحديث، فالآفة ممن دونه، وبذلك أعله الهيثمي فقال في \" المجمع \" (٤/٢٣٧):\n\" رواه الطبراني وفيه عبيد الله بن زحر وعلي بن زيد، وهما ضعيفان \".","vol":"6","page":448},{"text":"<span data-type=\"title\" id=toc-2914>٢٩٠٣ </span>- (اللهم اجعل حبك أحب الأشياء إلي، واجعل خشيتك أخوف الأشياء عندي، واقطع عني حاجات الدنيا بالشوق إلى لقائك، وإذا أقررت أعين أهل الدنيا من الدنيا فأقر عيني من عبادتك) .","vol":"6","page":448},{"text":"ضعيف.\nرواه الديلمي (١/٢/١٩٢-١٩٣) عن إبراهيم بن الحسين عن عبد الله بن صالح عمن حدثه عن رسول الله ﷺ.\nقلت: وهذا إسناد ضعيف معضل؛ وعبد الله بن صالح؛ هو أبو صالح كاتب الليث، وفيه ضعف.\nوإبراهيم بن الحسين؛ هو ابن ديزيل الكسائي المعروف ب \" دابة عفان \" وهو من الحفاظ المعروفين.\nوأخرجه أبو نعيم في\" الحلية \" (٨/٢٨٢) من طريق عباد الخواص: حدثني أبو بكر بن أبي مريم عن الهيثم بن مالك الطائي أن رسول الله ﷺ كان يدعو.. فذكره.\nقلت: وهذا ضعيف أيضا أو أشد، فإنه مع إرسال الطائي له - وهو ثقة تابعي - فيه أبو بكر بن أبي مريم وكان اختلط.\nوعباد - وهو ابن عباد الخواص - قال الحافظ:\n\" صدوق يهم، أفحش ابن حبان فقال: يستحق الترك \".\n<span data-type=\"title\" id=toc-2915>٢٩٠٤ </span>- (الزم هذا البيت، ولو لم تصب شيئا تأكله إلا المسك. أي الإهاب) .\nضعيف\nرواه الديلمي (١/١/٥٤) عن حفص بن عمر: أخبرنا سعيد بن عمرو: حدثنا محمد بن عبد الرحمن الجعفي: أخبرنا أبو نعيم - بالشام - () الصيرفي عن أبي الطفيل عامر بن واثلة قال: قال خليلي أبو القاسم: فذكره.","vol":"6","page":449},{"text":"وبيض له الحافظ.\nقلت: وهو إسناد ضعيف مظلم، أبو نعيم هو الفضل بن دكين وهو ثقة ثبت. ذكره الحافظ ابن عساكر في شيوخ الجعفي هذا من \" تاريخ دمشق \" (١٥/٢٩٧/١ - ٢) وهو محمد بن عبد الرحمن بن الحسن بن علي أبو بكر الجعفي الكوفي ابن أخي حسين بن علي الجعفي. وقد ترجم له في \" التهذيب \"، وذكره ابن حبان في \" الثقات \" وقال:\n\" مستقيم الحديث، حدثهم بالشام بالغرائب \".\nوالصيرفي هذا لم أعرفه. وهكذا وقع في مسودتي \" أبو نعيم - بالشام - الصيرفي \" فالظاهر أن في العبارة سقطا، فلا أدري أهكذا هو في الأصل، أم السقط مني؟\nومن دون الجعفي لم أعرفهما.\nوالحديث عزاه السيوطي في \" الزيادة على الجامع الصغير \" (ق ٣١/٢) لابن لال عن أبي الطفيل. ولم يورده في \" الجامع الكبير \" أيضا (١/١٢٥/٢) .\n<span data-type=\"title\" id=toc-2916>٢٩٠٥ </span>- (اللهم ارزقني عينين هطالتين، تشفيان القلب بذروف الدمع من خشيتك، قبل أن يكون الدمع دما، والأضراس جمرا) .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٢/١٩٦ - ١٩٧) وابن عساكر في \" تاريخ دمشق \" (١١/١٢٠) من طريق عبد السلام بن صالح أبي الصلت قال: حدثنا الوليد بن مسلم قال: حدثنا ثابت بن سرح أبو سلمة عن سالم عن ابن عمر قال:\n\" كان من دعاء رسول الله ﷺ..... \" فذكره. وقال:","vol":"6","page":450},{"text":"\" رواه دحيم عن الوليد، ولم يجاوز به سالما \".\nقلت: وكذلك رواه الإمام أحمد في \" الزهد \" (ص ١٠): حدثنا الوليد بن مسلم: حدثنا ثابت أبو سلمة الدوسي عن سالم بن عبد الله قال: فذكره. وكذلك رواه الحسين المروزي في \" زوائد زهد ابن المبارك \" (رقم ٤٨٠): أخبرنا الوليد بن مسلم به.\nوكذلك رواه ابن عساكر من طرق عن الوليد.\nقلت: وهذا هو الصواب مرسل. لأن أبا الصلت صدوق له مناكير كما في \" التقريب \"، فمخالفته للإمام أحمد والمروزي وللجماعة لا تقبل.\nثم إن ثابت بن سرح - وفي \" الجرح والتعديل \" (١/١/٤٥٣) \" سرج \" بالجيم - روى عنه محمد بن شعيب بن شابور أيضا، ولم يذكر فيه جرحا ولا تعديلا.\nوروى ابن عساكر عن أبي زرعة أنه قال: \" مجهول، لا أعرفه إلا في حديث رواه عنه الوليد بن مسلم عن سالم، ولا أحسبه (سالم بن عبد الله بن عمر)، هو عندي (سالم بن عبد الله المحاربي) أشبه، وإن كان مرسلا \".\nقلت: والمحاربي صالح الحديث كما في \" الجرح \".\nفالحديث ضعيف للإرسال والجهالة.\n<span data-type=\"title\" id=toc-2917>٢٩٠٦ </span>- (اللهم افتح مسامع قلبي لذكرك، وارزقني طاعتك وطاعة رسولك، وعملا بكتابك) .\nضعيف\nرواه الدولابي (٢/١٥٠) والطبراني في \" المعجم الأوسط \" (٢/","vol":"6","page":451},{"text":"٧٢/١٢٨٨٦ و٥/٢٨٩/٥٣٤١) عن محمد بن سواء عن مغيرة بن سلمة عن أبان بن القاسم عن الحارث الأعور عن علي: أن النبي ﷺ دعا فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ أبان بن القاسم لم أجد من ترجمه.\nوالحارث الأعور ضعيف، ومن طريقه أورده الهيثمي في \" المجمع (١٠/١٨٢) من رواية الطبراني في \" الأوسط \" وقال أيضا:\n\" ضعيف \".\n<span data-type=\"title\" id=toc-2918>٢٩٠٧ </span>- (اللهم أحسن عاقبتنا في الأمور كلها، وأجرنا من خزي الدنيا وعذاب الآخرة) .\nضعيف\nأخرجه البخاري في \" التاريخ الكبير \" (١/١/٣٠)، و\" الصغير \" (١٣٠ - ١٣١)، وابن حبان (٢٤٢٤ و٢٤٢٥)، وأحمد في \" المسند \"، وابنه في \" زوائده \" (٤/١٨١)، وابن عدي (ق ٣٢/٢)، والطبراني في \" الدعاء \" (٣/١٤٧١/١٤٣٦) ونصر المقدسي في \" الأربعين \" (رقم ٢٣)، وابن عساكر في \" التاريخ \" (٣/١٤٦/١ و١٥/٦٧/١) من طرق عن محمد بن أيوب بن ميسرة بن حلبس قال: سمعت أبي يقول: سمعت بسر بن أرطاة يقول: فذكره مرفوعا. وقال المقدسي:\n\" هذا حديث حسن غريب، تفرد به محمد بن أيوب \".\nقلت: ذكره ابن حبان في \" الثقات \"، وقد روى عنه جمع من الثقات، وقال ابن أبي حاتم (٣/٢/١٩٧) عن أبيه:\n\" صالح لا بأس به، ليس بالمشهور \".","vol":"6","page":452},{"text":"وأبوه أيوب بن ميسرة؛ وثقه ابن حبان أيضا، روى عنه ابنه محمد وغيره. قال أبو مسهر: كان أفقه (يعني من أخيه يونس)، وكان يفتي في الحلال والحرام، وكان عامل عمر بن عبد العزيز على ديوانه؛ كما في \" التعجيل \". وقال في \" اللسان \":\n\" رأيت له ما ينكر \".\nقلت: فهو مجهول مغموز، وقد تابعه يزيد بن أبي يزيد مولى بسر بن أرطاة عن بسر به.\nأخرجه ابن عدي، والحاكم (٣/٥٩١)؛ وسكت عليه هو والذهبي.\nويزيد هذا لم أعرفه.\nوبسر بن أرطاة - وقيل: ابن أبي أرطاة - مختلف في صحبته. وقال ابن عدي عقب هذا الحديث وحديث آخر ساقه له:\n\" مشكوك في صحبته \".\nوأورده الذهبي في \" الضعفاء \" وقال:\n\" قال ابن معين: رجل سوء. قلت: ذا صحابي! \".\nوقد أطال ابن عبد البر ترجمته في \" الاستيعاب \"، وذكر فيها بعض مساويه. فالله أعلم.\n<span data-type=\"title\" id=toc-2919>٢٩٠٨ </span>- (كان من دعائه ﷺ: اللهم إنا نسألك موجبات رحمتك، وعزائم مغفرتك، والسلامة من كل إثم، والغنيمة من كل بر، والفوز بالجنة، والنجاة بعونك من النار) .","vol":"6","page":453},{"text":"ضعيف جدا. أخرجه الحاكم (١/٥٢٥) من طريق خلف بن خليفة: حدثنا حميد الأعرج عن عبد الله بن الحارث عن ابن مسعود ﵁ قال: فذكره؛ وقال:\n\" صحيح على شرط مسلم \". ووافقه الذهبي.\nقلت: لكن خلف بن خليفة متكلم فيه من قبل حفظه حتى اتهمه بعضهم، فقال الذهبي نفسه في \" الضعفاء \":\n\" صدوق، قال ابن عيينة: يكذب \".\nوقال الحافظ في \" التقريب \":\n\" صدوق، اختلط في الآخر، وادعى أنه رأى عمرو بن حريث الصحابي، فأنكر عليه ذلك ابن عيينة وأحمد \".\nقلت: فمثله ضعيف الحديث حتى يتبين انه حدث به قبل الاختلاط، أو يأتي ما يشهد له، وذلك مما لم نقف عليه، اللهم إلا في حديث صلاة الحاجة الذي أخرجه الترمذي (٢/٣٤٤ - شاكر) وغيره من طريق فائد بن عبد الرحمن عن عبد الله بن أبي أوفى مرفوعا بلفظ: \" من كانت له إلى الله حاجة ... \" الحديث وفيه هذا الدعاء دون قوله \" والفوز ... \".\nوضعفه الترمذي وغيره؛ وذلك لأن فائدا هذا متروك.\nثم إن الحديث أخرجه الحاكم أيضا (١/٥٣٣ - ٥٣٤) من طريق خلف بن خليفة بزيادة في أوله وآخره؛ وقال:\n\" صحيح الإسناد \". ورده الذهبي بقوله:","vol":"6","page":454},{"text":"\" قلت: حميد متروك \".\nقلت: فتأمل كيف تناقض الذهبي فضلا عن الحاكم، على أن تناقض هذا أيسر من الذهبي!\nوعلى كل حال فهذه علة أخرى أهم من الأولى؛ لشدة ضعف حميد الأعرج هذا.\nومما ينبغي أن يستفاد بهذه المناسبة أن حميدا هذا؛ هو غير حميد بن قيس الأعرج، فهذا مكي ثقة محتج به في \" الصحيحين \"، وذاك كوفي واهي.\n<span data-type=\"title\" id=toc-2920>٢٩٠٩ </span>- (اللهم إن قلوبنا ونواصينا بيدك، لم تملكنا منها شيئا، فإذا فعلت ذلك بها، فكن أنت وليها، واهدها إلى سواء السبيل) .\nضعيف جدا\nأخرجه أبو نعيم في \" الحلية \" (٨/٣٦٧)، والخطيب في \" التاريخ \" (١٣/١٩٩) من طريق أبي علي أحمد بن الحسن بن علي المقري - دبيس -: حدثنا نصر: حدثنا نصر بن داود الخليجي: حدثنا خلف [بن هشام] المقري قال:\n\" كنت أسمع معروفا الكرخي يدعو بهذا الدعاء كثيرا يقول: (فذكره)، فقلت: يا أبا محفوظ! أسمعك تدعو بهذا الدعاء كثيرا، هل سمعت فيه حديثا؟ قال: نعم، حدثني بكر بن خنيس عن سفيان الثوري [عن أبي الزبير عن جابر أن النبي ﷺ كان يدعو بهذا الدعاء] \".\nقلت: وهذا إسناد ضعيف جدا؛ دبيس هذا ترجمه الخطيب (٤/٨٨) وقال:\n\" وكان منكر الحديث، قرأت بخط الدارقطني: ليس بثقة \".","vol":"6","page":455},{"text":"وسائر الرواة ثقات معروفون على عنعنة أبي الزبير؛ غير معروف الكرخي - وهو الزاهد المشهور - له ترجمة حافلة عند الخطيب، ولكنه لم يذكر حاله في الرواية، وليس هو من رجال أحد الستة، ولا روى له أحمد في \" المسند \"، ولم يترجم له البخاري في \" التاريخ الكبير \"، وكذا ابن أبي حاتم في \" الجرح والتعديل \"، ولم يذكره الذهبي في \" الميزان \" ولا استدركه عليه الحافظ في \" اللسان \"، فهو مجهول الحال في الرواية. والله أعلم.\n<span data-type=\"title\" id=toc-2921>٢٩١٠ </span>- (اللهم أسألك التوفيق لمحابك من الأعمال، وصدق التوكل عليك، وحسن الظن بك) .\nضعيف\nأخرجه ابن نصر في \" قيام الليل \" (ص ١٣٦ - ١٣٧) عن محمد بن النضر الحارثي عن الأوزاعي قال:\n\" كان النبي ﷺ يقول:.... \" فذكره.\nقلت: وهذا إسناد ضعيف لإعضاله، ولأن الحارثي هذا مجهول الحال؛ ترجمه ابن أبي حاتم (٤/١/١١٠) برواية جمع عنه، ولم يذكر فيه جرحا ولا تعديلا.\nوالحديث أخرجه أبو نعيم في \" الحلية \" من هذا الوجه كما في \" فيض القدير \"، والحكيم الترمذي من حديث أبي هريرة، ولم يتكلم المناوي على إسناده بشيء، ولم يورده الغماري في فهرس \" الحلية \". والله أعلم.\nثم رأيت الغماري في \" المداوي \" (٢/٢٢٣) لم يتعقب المناوي إلا في قوله:\n\" الأوزاعي تابعي ثقة جليل \" بقوله:\n\" ما هو تابعي، ولكنه من كبار أتباع التابعين \".","vol":"6","page":456},{"text":"<span data-type=\"title\" id=toc-2922>٢٩١١ </span>- (يا سلمان! إن رسول الله ﷺ يريد أن يمنحك كلمات تسألهن الرحمن، وترغب إليه فيهن، وتدعو بهن في الليل والنهار، قل: اللهم إني أسألك صحة في إيمان، وإيمانا في حسن خلق، ونجاحا يتبعه فلاح، ورحمة منك، وعافية ومغفرة منك ورضوانا) .\nضعيف\nأخرجه أحمد (٢/٣٢١)، والحاكم (١/٥٢٣) من طريق عبد الله بن الوليد عن عبد الله بن عبد الرحمن بن حجيرة عن أبيه عن أبي هريرة ﵁ أن رسول الله ﷺ أوصى سلمان الخير فقال: فذكره، وقال:\n\" صحيح الإسناد \". ولم يتعقبه الذهبي بشيء، وعبد الله بن الوليد - وهو التجيبي - ضعفه الدارقطني جدا فقال:\n\" لا يعتبر بحديثه \".\nوأما ابن حبان فذكره في \" الثقات \"، وتوسط الحافظ بينهما فقال:\n\" لين الحديث \". وأما شيخه الهيثمي فقال في \" المجمع \" (١٠/١٧٤) - بعد عزوه لأحمد -:\n\" ورجاله ثقات، ورواه الطبراني في الأوسط \".\nقلت: هو عنده أيضا (٩/١٣٢/٩٣٣٣) من طريق (عبد الله بن الوليد) .","vol":"6","page":457},{"text":"<span data-type=\"title\" id=toc-2923>٢٩١٢ </span>- (اللهم إني أسألك غناي، وغنى مولاي) .\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٦٦٢)، وأحمد (٣/٤٥٣)، والطبراني في \" المعجم الكبير \" (٢٢/٣٢٩/٨٢٨) عن محمد بن يحيى بن حبان عن لؤلؤة عن أبي صرمة عن رسول الله ﷺ أنه قال: فذكره.","vol":"6","page":457},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير لؤلؤة فإنها مجهولة؛ لم يرو عنها غير محمد بن يحيى بن حبان هذا، وقال الحافظ في \" التقريب \":\n\" مقبولة \".\nوقد أسقطها ابن حبان من الإسناد في رواية لأحمد؛ وكذا رواه بان أبي شيبة (١/٢٠٨)، ولذلك قال الهيثمي (١٠/١٧٨):\n\" رواه أحمد والطبراني، وأحد إسنادي أحمد رجاله رجال الصحيح، وكذلك الإسناد الآخر وإسناد الطبراني غير لؤلؤة مولاة الأنصار وهي ثقة \".\nولا أدري عمدته في توثيقها! إلا أن يكون رآها في \" الثقات \" لابن حبان فاعتمده، ولا يخفى ما فيه. وقال ابن أبي حاتم في الرواية الأخرى لأحمد (٢/٢٠٢):\n\" هذا خطأ، والصحيح عن محمد بن يحيى بن حبان عن لؤلؤة عن أبي صرمة، ومعنى قوله: \" غنى مولاي \" يعني العصبة، قال الله ﵎: (وإني خفت الموالي من ورائي) قال: العصبة \".\nثم وجدت للحديث شاهدا موقوفا بإسناد واه، أخرجه الطبراني في \" المعجم الكبير \" (٥/١٤٣/٤٨٤٩) من طريق أبي مسعود أحمد بن الفرات الرازي: حدثنا أبو الهيثم خالد بن القاسم: حدثنا يونس بن يزيد عن الزهري عن خارجة بن زيد بن ثابت عن أبيه أنه كان يقول حين يضطجع:\n\" اللهم إني أسألك غنى الأهل والمولى، وأعوذ بك أن تدعو علي رحم قطعتها \".\nقلت: وهذا إسناد ضعيف جدا إن لم يكن موضوعا؛ آفته خالد هذا، قال ابن حبان في \" الضعفاء \" (١/٢٨٢):","vol":"6","page":458},{"text":"\" كان يوصل المقطوع، ويرفع المرسل، ويسند الموقوف، وأكثر ما فعل ذلك بالليث بن سعد، لا تحل كتابة حديثه \".\nوقال ابن عدي في \" الكامل \" (٢/١٠):\n\" تركه أحمد وعلي، وقال البخاري: متروك، تركه الناس. وقال السعدي: كذاب، يزيد في الأسانيد \".\nوقد طول الحافظ ترجمته في \" اللسان \"، وذكر عن ابن راهويه أنه قال:\n\" كان كذابا. وعن ابن أبي عاصم أنه قال في \" كتاب الرحم \" له: حدثنا أحمد بن الفرات: حدثنا خالد المدائني: حدثنا الليث عن يونس عن الزهري عن خارجة بن زيد أن أباه كان يدعو بدعاء عن رسول الله ﷺ: اللهم إني أعوذ بك أن تدعو علي رحم قطعتها. ثم قال ابن أبي عاصم: وخالد متروك الحديث \".\nوبالجملة؛ فالحديث ضعيف لجهالة لؤلؤة، والاضطراب في إسناده؛ فتارة تذكر فيه وتارة تسقط، وتارة قال الراوي بديلا عنها: \" عن مولى لهم \" في رواية للبخاري عقب الرواية الأولى، ولشدة ضعف شاهده المذكور. والله أعلم.\nوقد جاء الحديث مقطوعا عند ابن أبي شيبة (٩٢٤٣): حدثنا ابن مسهر عن هشام بن عروة عن أبيه قال:\n\" كان الرجل إذا دعا قال: اللهم أغنني وأغن مولاي.\nوهذا إسناد صحيح مقطوع. فلعل هذا أصل الحديث رفعه الرواة وهما أو عمدا. والله أعلم.\nوقد وهم الهيثمي وهما فاحشا فقال في حديث زيد بن ثابت (١٠/١٢٥):\n\" رواه الطبراني، وإسناده جيد \"!","vol":"6","page":459},{"text":"<span data-type=\"title\" id=toc-2924>٢٩١٣ </span>- (أربع من كن فيه حرمه الله على النار، وعصمه من الشيطان: من ملك نفسه حين يرغب، وحين يرهب، وحين يشتهي، وحين يغضب) .\nضعيف\nرواه الديلمي (١/١/١٦٦ -١٦٧) من طريق ابن السني معلقا عن شعيب بن يعيش بن يحيى عن جده يحيى بن عبد الله عن عمر بن سالم عن محمد بن عجلان عن أبان بن عمر بن عثمان عن أبيه مرفوعا. وذكر أن ابن لال رواه بإسناده عن الحسن موقوفا عليه نحوه.\nقلت: وهذا إسناد ضعيف مظلم، من دون محمد بن عجلان لم أعرفهم، ويحتمل أن يكون يحيى بن عبد الله هو البابلتي الضعيف. والله أعلم.\nوالحديث عزاه السيوطي بأتم منه للحكيم الترمذي من حديث أبي هريرة.\nوقال المناوي:\n\" إسناده ضعيف \".","vol":"6","page":460},{"text":"<span data-type=\"title\" id=toc-2925>٢٩١٤ </span>- (اللهم إني أعوذ بك من شر الأعميين) .\nمنكر\nرواه ابن منده في \" المعرفة \" (٢/٣٣٥/٢) من طريق الطبراني - وهذا في \" المعجم الكبير \" (٢٤/٣٤٤/٨٥٨) - عن أحمد بن النعمان الفراء المصيصي: أخبرنا عبد الرحمن بن عثمان الحاطبي عن أبيه عن أمه عائشة بنت قدامة قالت: يمعت رسول الله ﷺ يقول: (فذكره) قيل: يا رسول الله وما الأعميان؟ قال: السيل والبعير الصؤول.\nقلت: وهذا إسناد ضعيف، عثمان الحاطبي وهو ابن إبراهيم بن محمد بن حاطب الجمحي؛ قال ابن أبي حاتم (٣/١/١٤٤) عن أبيه:","vol":"6","page":460},{"text":"\" روى عنه ابنه عبد الرحمن أحاديث منكرة. قلت: فما حاله؟ قال: يكتب حديثه، وهو شيخ \".\nوابنه عبد الرحمن ضعيف أيضا؛ قال ابن أبي حاتم (٢/٢/٢٦٤) عن أبيه أيضا:\n\" هو ضعيف الحديث، يهولني كثرة ما يسند \".\nوالحديث قال الهيثمي (١٠/١٤٤):\n\" رواه الطبراني، وفيه عبد الرحمن بن عثمان الحاطبي وهو ضعيف \".\n<span data-type=\"title\" id=toc-2926>٢٩١٥ </span>- (كان يدعو: اللهم إني أسألك عيشة نقية، وميتة سوية، ومردا غير مخزي، ولا فاضح) .\nضعيف\nأخرجه الحاكم (١/٥٤١) والبزار في \" مسنده \" (٤/٥٧/٣١٨٦ - كشف الأستار) عن شريك عن الأعمش عن مجاهد عن ابن عمر ﵄ قال: فذكره. وقال:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" قلت: وشريك ليس بالحجة \".\nووقع في \" المجمع \" (١٠/١٧٩) (ابن عمرو) وقال:\n\" رواه الطبراني والبزار، وإسناد الطبراني جيد \".\nقلت: فلعل إسناد الطبراني من غير طريق شريك، وهو ما أستبعده. والله أعلم.\nورواه أحمد (٤/٣٨١) من طريق ليث عن مدرك عن عبد الله بن أبي أوفى","vol":"6","page":461},{"text":"في آخر حديث له. وليث - وهو ابن أبي سليم - كان اختلط. ومدرك هو ابن عمارة، وثقه ابن حبان (٥/٤٤٥) .\n٢٩١٦ - (اللهم إني أسألك رحمة من عندك تهدي بها قلبي، وتجمع بها أمري، وتلم بها شعثي، وتصلح بها غائبي، وترفع بها شاهدي، وتزكي بها عملي....) الحديث بطوله.\nضعيف\nأخرجه الترمذي (٢/٢٥٠)، وابن خزيمة في \" صحيحة \" (١/١٢٢/١-٢)، والحربي في \" غريب الحديث \" (٥/٦١/٢)، وابن عدي (١٢٧/١)، وأبو نعيم \" الحلية \" (٣/٢٠٩) من طريق ابن أبي ليلى عن دواد بن علي بن عبد الله بن عباس عن أبيه عن جده ابن عباس قال: سمعت نبي الله ﷺ يقول ليلة حين فرغ من صلاته (وفي رواية: الركعتين قبل الفجر) يقول: فذكره. وقال الترمذي:\n\" حديث غريب لا نعرفه إلا من حديث ابن أبي ليلى من هذا الوجه \".\nوكذا قال أبو نعيم، وهذا على ما أحاط به علمهم، وإلا فقد تابعه نصر بن محمد بن سليمان بن أبي ضمرة الحمصي: حدثنا أبي: حدثنا داود بن علي بن عبد الله ابن عباس به، إلا أنه قال:\n\" فلما ركع الركعة الأخيرة فاعتدل قائما من ركوعه قنت؛ فقال: \" فذكره.\nأخرجه تمام في \" الفوائد \" (ق ١٩٩/٢-٢٠٠/٢) .\nقلت: ونصر بن محمد هذا قال ابن أبي حاتم (٤/١/٤٧١) عن أبيه:\n\" أدركته ولم أكتب عنه، وهو ضعيف الحديث لا يصدق \".\nوأما ابن حبان فذكره في \" الثقات \".","vol":"6","page":462},{"text":"وأبوه محمد بن سليمان بن أبي ضمرة؛ ذكره ابن حبان في \" الثقات \" أيضا.\nوقال ابن أبي حاتم (٣/٢/٢٦٨) عن أبيه:\n\" حدثنا الوحاظي عنه بأحاديث مستقيمة \".\nومدار الحديث على داود بن علي هذا، ومع ضعف الطريق إليه؛ فإن داودنفسه ليس بحجة كما قال الذهبي، على أنه قد توبع على بعضه، رواه عيسى بن يزيد عن عمر بن أبي حفص عن ابن عباس ﵁:\n\" أنه انصرف ليلة صلى مع رسول الله ﷺ فيما فسمعه يدعو في الوتر، فقال: \"\nفذكره مختصرا.\nأخرجه ابن نصر في \" قيام الليل \" (ص ١١٠)، والبيهقي في \" الأسماء والصفات \" (١٥٩-١٦٠) .\nولكنه إسناد ضعيف جدا، عيسى بن يزيد - وهو ابن داب الليثي المدني - قال الذهبي:\n\" كان أخباريا علامة نسابة، لكن حديثه واه. قال خلف الأحمر: كان يضع الحديث. وقال البخاري وغيره: منكر الحديث \".\nوعمر بن أبي حفص؛ لم أعرفه.\nنعم؛ قد صح منه دعاء النور، أخرجه الشيخان وغيرهما من طريق أخرى عن ابن عباس ﵄.\nثم رأيت الذهبي قال في ترجمة داود بن علي هذا من \" سير الأعلام \" (٥/٤٤٤)؛ مشيرا إلى هذا الحديث:\n\" له حديث طويل في الدعاء، تفرد به عنه ابن أبي ليلى وقيس، وما هو بحجة، والخبر يعد منكرا، ولم يقحم أولو النقد على تليين هذا الضرب لدولتهم \"!","vol":"6","page":463},{"text":"<span data-type=\"title\" id=toc-2927>٢٩١٧ </span>- (كان يقول: اللهم عافني في جسدي وعافني في بصري واجعله الوارث مني، لا إله إلا الله الحليم الكريم، سبحان الله رب العرش العظيم، الحمد لله رب العالمين) .\nضعيف\nأخرجه الترمذي (٢/٢٦١)، والحاكم (١/٣٥٨٠)، وابن عدي (٢/١٠٤)، والخطيب في التاريخ (٢/١٣٧) من طريق حبيب بن أبي ثابت عن عروة عن عائشة قالت: فذكره وقال الترمذي:\n(حديث حسن غريب سمعت محمدا (يعني البخاري) يقول حبيب بن أبي ثابت لم يسمع من عروة بن الزبير شيئا والله أعلم)\nقلت: وهو ثقة جليل فقيه ولكنه كان كثير التدليس كما في التقريب، وقد أدرك ابن عمر وغيره من الصحابة فلأن يدرك عروة بن الزبير من باب أولى، فلولا أنه مدلس لكان الإسناد متصلا قويا\nوقال الحاكم عقبه: (صحيح الإسناد إن سلم سماع حبيب من عروة)\nوتعقبه الذهبي بأن فيه عنده بكر بن بكار، قال النسائي: (ليس بثقة)\nقلت: لكن طريق الجماعة سالمة منه فالعلة العنعنة فقط.","vol":"6","page":464},{"text":"<span data-type=\"title\" id=toc-2928>٢٩١٨ </span>- (اللهم لك الحمد كالذي تقول، وخيرا مما نقول، اللهم لك صلاتي ونسكي، ومحياي ومماتي، وإليك مآبي، ولك رب تراثي، اللهم إني أعوذ بك من عذاب القبر، ووسوسة الصدر، وشتات","vol":"6","page":464},{"text":"الأمر، اللهم إني أعوذ بك من شر ما تجيء به الريح) .\nضعيف\nأخرجه الترمذي (٤/٢٦٥-٢٦٦- تحفة)، وابن خزيمة في \" صحيحة \" (٢٨٠/١) وأبو نعيم في \" أخبار أصبهان \" (١/٢٢١-٢٢٢) من طريق قيس بن الربيع عن الأغر بن الصباح عن خليفة بن حصين عن علي بن أبي طالب قال:\nأكثر ما دعا به رسول الله ﷺ عشية عرفة في الموقف....) فذكره، وقال الترمذي:\n\" حديث غريب من هذا الوجه، وليس إسناده بقوي \".\nوقال ابن خزيمة:\n\" إن ثبت الخبر، ولا إخال \".\nقلت: وعلته قيس؛ فإنه ضعيف لسوء حفظه.\n<span data-type=\"title\" id=toc-2929>٢٩١٩ </span>- (ألهم إبراهيم الخليل ﵇ هذا اللسان العربي إلهاما) .\nضعيف\nأخرجه الحاكم (٢/٣٤٣-٣٤٤)، وعنه البيهقي في \" شعب الإيمان \" (١/٢/١٠٥/٢) من طريق الفضل بن محمد الشعراني: حدثنا أبو ثابت محمد بن عبيد الله المدني: حدثني إبراهيم بن سعد عن سيفان الثوري عن جعفر بن محمد عن أبيه عن جابر ﵁ قال: قال رسول الله ﷺ: فذكره، وقال:","vol":"6","page":465},{"text":"هذا حديث غريب صحيح على شرط الشيخين، إن كان الفضل بن محمد حفظه متصلا عن أبي ثابت، فقد حدثناه أبو علي الحافظ: أنبأ أبو عبد الرحمن النسائي: حدثنا عبيد الله بن سعد الزهري: حدثنا عمي عن أبيه عن سفيان عن جعفر ابن محمد عن أبيه عن رسول الله ﷺ مرسلا نحوه \".\nووافقه الذهبي.\nوأقول: إسناد المرسل صحيح، رجاله كلهم ثقات رجال البخاري؛ ماعدا النسائي وأبا علي الحافظ فهما ثقتان حافظان مشهوران.\nوأما المسند فلا يصح؛ لأن الفضل بن محمد الشعراني فيه ضعف، وقد وثقه الحاكم وغيره، لكن قال ابن أبي حاتم (٣/٢/٦٩) عن أبيه:\n\" تكلموا فيه \".\nفمثله لا يقبل منه ما خالف فيه الثقات الأثبات، والحاكم نفسه قد شك في إسناده لهذا الحديث بقوله المتقدم:\n\" إن كان الفضل بن محمد حفظه متصلا \".\nويبدو أنه سرقه منه بعض الضعفاء، فرواه إبراهيم بن إسحاق الغسيلي: حدثنا عبيد الله بن سعد بن إبراهيم الزهري: حدثنا عمي: حدثنا أبي عن سفيان الثوري عن جعفر بن محمد عن أبيه عن جابر ﵁:\n\" أن رسول الله ﷺ تلا (قرآنا عربيا لقوم يعلمون) ثم قال رسول الله ﷺ:\nألهم إسماعيل هذا اللسان إلهاما \"، كذا قال \" إسماعيل \".","vol":"6","page":466},{"text":"أخرجه الحاكم (٢/٤٣٩) وقال:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" قلت: حقه أن يقول (م) (يعني أنه على شرط مسلم) ولكن مدار الحديث على إبراهيم بن إسحاق الغسيلي، وكان ممن يسرق الحديث \".\nومن الغريب أن الحاكم نفسه الذي صحح هذا الإسناد، قد حكم على الغسيلي هذا بالجهالة، فقد حكى الحافظ في \" اللسان \" في هذه الترجمة أنه قال:\n\" أنا أتعجب من شيخا (يعني ابن الأخرم) كيف حدث عن هذا الشيخ في \" الصحيح \"، وليس في كتابه من أشباهه من المجهولين أحد، وكتابه \" الصحيح نظيف بمرة \".\nقلت: وليت كتاب \" المستدرك \" كان نظيفا كذلك من أمثال هذا!\n(تنبيه): أورده السيوطي في \" الجامع \" باللفظ الثاني \" إسماعيل \"، وقال:\n\" رواه الحاكم والبيهقي في \" الشعب \" عن جابر \". فقال المناوي:\n\" الذي وقفت عليه في أصول قديمة من \" شعب البيهقي \" و\" المستدرك \" وتلخصيه للذهبي بخطه: \" إبراهيم \" بدل \" إسماعيل \"، فليحرر \".\nوقال البيهقي عقب إيراده:\n\" المحفوظ مرسل \".\nقلت: فلعل اللفظ الثاني من رواية الغسيلي في \" المستدرك \" هي في بعض نسخه، ومنها نقل السيوطي وعليها المطبوعة، ولعل اللفظ الأول في \" المستدرك \" لم يقف عليه السيوطي. والله أعلم.","vol":"6","page":467},{"text":"<span data-type=\"title\" id=toc-2930>٢٩٢٠ </span>- (إليك انتهت الأماني يا صاحب العافية) .\nضعيف\nرواه الطبراني في \" المعجم الأوسط \" (٧/٨/٦٦٩٤) وابن شمعون الوعظ في \" الأمالي \" (١/٥٣/١)، وعنه القضاعي (١٢٠/٢) عن رشدين عن موسى بن حبيب عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعا.\nومن هذا الوجه الخلعي في \" الفوائد \" (٢/٥٨/٢) .\nقلت: وهذا إسناد ضعيف من أجل رشدين بن سعد؛ قال في \" التقريب \":\n\" ضعيف، رجح أبو حاتم عليه ابن لهيعة، وقال ابن يونس: كان صالحا في دينه، فأدركته غفلة الصالحين فخلط في الحديث \".\nوموسى بن حبيب لم أعرفه، ولعله موسى بن أبي حبيب الحمصي فإنه من طبقته؛ قال ابن أبي حاتم (٤/١/١٤٠) عن أبيه:\n\" حمصي قدم الكوفة، فحدثنا عنه الحسن بن عطية وعبد العزيز بن الخطاب، وهو ضعيف الحديث \".\nوالحديث عزاه السيوطي للطبراني في \" الأوسط \" والبيهقي في \" الشعب \" عن أبي هريرة. قال المناوي:\n\" قال مخرجه البيهقي نفسه عقب تخريجه: في إسناده ضعف. انتهى. وقال الهيثمي عقب عزوه للطبراني: إسناده حسن \"!\nوهو في \" شعب الإيمان \" للبيهقي (٣/٢/١٨٧/١- المصورة) .","vol":"6","page":468},{"text":"<span data-type=\"title\" id=toc-2931>٢٩٢١ </span>- (إليك رب حببني، وفي نفسي لك أذلِلْني، وفي أعين الناس عظمني، ومن سيىء الأخلاق جنبني) .\nضعيف جدا\nرواه الديلمي (١/٢/١١٥-١١٦) عن محمد بن الفضل ابن عطية عن زيد العمي عن مرة عن عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف جدا، زيد العمي ضعيف، ومحمد بن الفضل بن عطية متهم.","vol":"6","page":469},{"text":"<span data-type=\"title\" id=toc-2932>٢٩٢٢ </span>- (أما إن ربك ﵎ يحب المدح) .\nضعيف\nأخرجه البخاري في \" الأدب المفرد \" (٣٤٢)، وأحمد (٣/٤٣٥) من طريق علي بن زيد عن عبد الرحمن بن أبي بكرة: أن الأسود بن سريع قال:\n[كنت شاعرا ف] أتيت رسول الله ﷺ فقلت: يا رسول الله! إني قد حمدت ربي ﵎ بمحامد ومدح، وإياك، فقال رسول الله ﷺ: (فذكره)، هات ما امتدحت به ربك، قال: فجعلت أنشده، فجاء رجل، فاستأذن - أدلم أصلع، أعسر أيسر - قال: فاستنصتني له رسول الله ﷺ - ووصف لنا أبو سلمة كيف استنصته، قال: كما صنع بالهر -، فدخل الرجل، فتكلم ساعة، ثم خرج، ثم أخذت أنشده أيضا، ثم رجع بعد، فاستنصتني رسول الله ﷺ - ووصفه أيضا - فقلت: يا رسول الله! من ذا الذي استنصتني له؟ فقال:\n\" هذا رجل لا يحب الباطل، هذا عمر بن الخطاب \".\nوفي رواية لأحمد (٤/٢٤) من هذا الوجه عنه قال:\n\" قلت: يا رسول الله! إني قد مدحت الله بمدحة، ومدحتك بأخرى، فقال","vol":"6","page":469},{"text":"النبي ﷺ: هات، وابدا بمدحة الله ﷿ \".\nوهذا إسناد ضعيف، علي بن زيد وهو ابن جدعان؛ قال الحافظ:\n\" ضعيف \".\nقلت: وقد روي من وجه آخر لا يصح أيضا، يرويه الحسن قال: قال الأسود ابن سريع:\n\" يا رسول الله! ألا أنشدك محامد حمدت بها ربي ﵎؟ فقال: إن ربك ﵎ يحب الحمد \".\nزاد في رواية:\n\" ولم يستزده على ذلك \".\nأخرجه النسائي في \" السنن الكبرى \" (٤/٤١٦/٧٧٤٥)، وأحمد (٣/٤٣٠)، والطبراني في \" الكبير \" (١/٤٢/١)، والحاكم (٣/٦١٤) والزيادة له وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي.\nقلت: وهو منه عجيب، فقد قال في ترجمة الحسن هذا - وهو البصري -:\n\" كان كثير التدليس، فإذا قال فى حديث: \" عن فلان \" ضعف احتجاجه، ولا سيما عمن قيل: إنه لم يسمع منهم كأبي هريرة ونحوه، فعدوا ما كان له عن أبي هريرة في جملة المنقطع \".\nقلت: وهذا الحديث منقطع لأنه لم يصرح بالسماع؛ ثم وجدت تصريحه من طريقين فخرجته في \" الصحيحة \" (٣١٧٩) .","vol":"6","page":470},{"text":"<span data-type=\"title\" id=toc-2933>٢٩٢٣ </span>- (أما إن ملكا بنكما يذب عنك كلما شتمك هذا قال له: بل أنت، وأنت أحق به، وإذا قال له: عليك السلام، قال: لا، بل لك، أنت أحق به) .\nضعيف\nأخرجه أحمد (٥/٤٤٥) عن الأعمش عن أبي خالد الوالبي عن النعمان بن مقرن قال رسول الله ﷺ - وسب رجل عنده؛ قال: فجعل الرجل المسبوب يقول: عليك السلام، قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لكن أبو خالد هذا لم يسمع من النعمان؛ كما يقيده قول الحافظ في \" التهذيب \":\n\" أرسل عن عمر بن الخطاب والنعمان بن مقرن \".\nوأخرج البخاري في \" الأدب المفرد \" (٤١٩) من طريق عبد الله بن كيسان عن عكرمة عن ابن عباس قال:\n\" استب رجلان على عهد رسول الله ﷺ، فسب أحدهما، والآخر ساكت، والنبي ﷺ جالس، ثم رد الآخر، فنهض النبي ﷺ فقيل: لم نهضت؟ قال: نهضت الملائكة فنهضت معهم، إن هذا ما كان ساكتا ردت الملائكة على الذي سبه، فلما رد نهضت الملائكة \".\nقلت: وعبد الله بن كيسان - وهو أبو مجاهد المروزي - ضعيف أيضا، قال الحاقظ:\n\" صدوق، يخطىء كثيرا \".","vol":"6","page":471},{"text":"<span data-type=\"title\" id=toc-2934>٢٩٢٤ </span>- (أما أنت يا أبا بكر والؤمنون؛ فتجزون بذلك في الدنيا حتى تلقوا الله وليس لكم ذنوب، وأما الآخرون فيجمع ذلك لهم حتى يجزوا به يوم القيامة) .\nضعيف\nأخرجه الترمذي (٤/٩٤)، وعبد بن حميد في \" المنتخب من المسند \" (ق ٢/٢- نسخة المكتب) من طريق موسى بن عبيدة قال: أخبرني مولى ابن سباع قال: سمعت عبد الله بن عمر يحدث عن أبي بكر الصديق قال:\n\" كنت عند النبي ﷺ، فأنزلت عليه هذه الآية (من يعمل سوء يجز به ولا يجد له من دون الله وليا ولا نصيرا)، فقال رسول الله ﷺ: يا أبا بكر! ألا أقرئك آية أنزلت عليه؟ قلت: بلى يا رسول الله، قال: فأقرأنيها فلا أعلم إلا أني وجدت في ظهري انقصاما لها، فتمطأت لها، فقال رسول الله ﷺ: ما شأنك يا أبا بكر؟ قلت: يا رسول الله! بأبي أنت وأمي وأينا لم يعمل سوءا، وإنا لمجزيون بما عملنا؟ فقال رسول الله ﷺ: \" فذكره. وقال الترمذي:\n\" حديث غريب، في إسناده مقال، وموسى بن عبيدة يضعف في الحديث، ومولى ابن سباع مجهول، وقد روي هذا الحديث من غير هذا الوجه عن أبي بكر، وليس به إسناد صحيح أيضا، وفي الباب عن عائشة \".\nقلت: وكأنه يشير إلى ما أخرجه أحمد (١/١١) من طريق أبي بكر بن أبي زهير قال: أخبرت أن أبا بكر قال: يا رسول الله! كيف الصلاح بعد هذه الآية (ليس بأمانيكم ولا أماني أهل الكتاب من يعمل سوءا يجز به) فكل سوء عملنا جزينا به؟ فقال رسول الله ﷺ: غفر الله لك ي أب بكر! ألست تمرض، ألست تنصب، ألست تحزن، ألست تصيبك اللأواء؟ قال: بلى، قال:","vol":"6","page":472},{"text":"فهو ما تجزون به \".\nوهذا إسناد ضعيف لظهور انقطاعه، ولأن ابن أبي زهير هذا مجهول الحال، وأما الحاكم فرواه (٣/٧٤) دون قوله \" أخبرت \" وقال: \" صحيح الإسناد \"! ووافقه الذهبي!\nوقد وصله (١/٦) من طريق زياد الجصاص عن علي بن أبي زيد عن مجاهد عن ابن عمر قال: سمعت أبا بكر يقول: قال رسول الله ﷺ: (من يعمل سوءا يجز به) في الدنيا.\nوهذا ضعيف أيضا؛ من أجل زياد وهو ابن أبي زياد الجصاص؛ قال الحافظ:\n\" ضعيف \".\nوعلي بن أبي زيد لم أعرفه، ولم يذكره الحافظ في \" التعجيل \" فالله أعلم.\nثم رأيت الحديث في \" تفسير الطبري \" (٩/٢٤١/١٠٥٢٢) من هذا الوجه، إلا أنه قال: \" علي بن زيد \" فتبين أنه في \" المسند \" محرف، وهو ابن جدعان؛ وهو سيىء الحفظ.\nوله إسناد آخر فقال: عن أمية أنها سألت عائشة عن هذه الآية: (وإن تبدوا ما في أنفسكم أو تخفوه يحاسبكم به الله) وعن هذه الآية (من يعمل سوءا يجز به)؟ فقالت: ما سألني عنهما أحد منذ سألت رسول الله ﷺ عنهما، فقال:\n\" يا عائشة! هذه متابعة الله ﷿ العبد بما يصيبه من الحمة والنكبة والشوكة، حتى البضاعة يضعها في كمه فيفقدها فيفزع لها فيجدها في ضينه، حتى إن المؤمن ليخرج من زنوبه كما يخرج التبر الأحمر من الكير \".","vol":"6","page":473},{"text":"أخرجه أحمد (٦/٢١٨)، وابن جرير (١٠٥٣١) .\nوهذا إسناد ضعيف أيضا؛ فإنه مع ضعف ابن جدعان؛ لا يعرف حال أمية هذه.\nوتابعه أبو عامر الخزاز قال: حدثنا ابن أبي مليكة عن عائشة به مختصرا بلفظ:\nقالت: قلت: يا رسول الله! إني لأعلم أشد آية في القرآن. فقال: ما هي يا عائشة؟ قلت: هي هذه الآية يا رسول الله (من يعمل سوءا يجز به)، فقال:\n\" هو ما يصيب العبد المؤمن حتى النكبة ينكبها \".\nأخرجه ابن جرير (١٠٥٣٠و ١٠٥٣٢) .\nوأبو عامر هذا اسمه صالح بن رستم المزني؛ وفيه ضعف.\nوللحديث شاهد قوي من حديث أبي هريرة قال:\n\" لما نزلت (من يعمل سوءا يجز به) بلغت من المسلمين مبلغا شديدا، فقال رسول الله ﷺ: قاربوا وسددوا، ففي كل ما يصاب به المسلم كفارة، حتى النكبة بنكبها، أو الشوكة يشاكها \".\nأخرجه مسلم (٧/١٦)، والترمذي (٤/٩٤)، وأحمد (٢/٢٤٨)، وابن جرير (١٠٥٢٠)؛ وقال الترمذي:\n\" حسن غريب \".\nوأخرج أبو نعيم في \" الحلية \" (٨/١١٩) من طريق محمد بن عبد بن عامر: حدثنا يحيى النيسابوري: حدثنا الفضيل بن عياض عن سليمان بن","vol":"6","page":474},{"text":"مهران الكاهلي عن مسلم بن صبيح عن مسروق بن الأجدع قال: قال أبو بكر الصديق: قال رسول الله ﷺ:\n\" المصائب والأمراض والأحزان في الدنيا جزاء \".\nوقال أبو نعيم:\n\" عزيز من حديث فضيل، ما كتبته إلا من هذا الوجه \".\nقلت: ورجاله ثقات رجال الشيخين؛ غير محمد بن عبد بن عامر هذا؛ وهو السمر قندي؛ قال الذهبي:\n\" معروف بوضع الحديث \".\nلكنه لم يتفرد به؛ فقد أخرجه ابن جرير (١٠٥٢٩) من طريقين عن أبي معاوية عن الأعمش به؛ إلا أنه لم يذكر في سنده مسروقا، فلا أدري إذا كان سقط من قلم الناسخ، أو هكذا وقعت الرواية لابن جرير! . ويؤيد الأول أن السيوطي في \" الدر المنثور \" (٢/٢٢٦-٢٢٧) عزاه لابن جرير في آخرين من طريق مسروق فقال:\n\" وأخرج سعيد بن منصور وهناد وابن جرير،ابو نعيم في \" الحلية \" وابن مردويه عن مسروق قال: قال أبو بكر: يا رسول الله ما أشد هذه الآية (من يعمل سوء يجزبه)؟ فقال رسول الله ﷺ: المصائب ... \".\nوسعيد بن منصور من طبقة يحيى بن يحيى النيسابوري، فهو متابع له متابعة تامة أو قاصرة، وبذلك يسلم الحديث من السمر قندي المذكور، وقد رواه ابن مردويه - كمافي ابن كثير (٢/٥٥٨) - من طريق محمد بن عامر السعدي: حدثنا يحيى بن يحيى النيسابوري به. فيبدو لأول وهلة أن السعدي متابع للسمرقندي","vol":"6","page":475},{"text":"هذا، ولكن الظاهر أنهما واحد، تحرف السمرقندي إلى السعدي، ونسب الى جده عامر، فبدا أنه غيره، وهو هو. والله أعلم.\nوجملة القول في هذه الطريق؛ أن رجالها ثقات، وأن لا علة فيها إلا الإرسال، وهو صحيح بالشواهد التي قبله.\nوأما حديث الترجمة؛ فيبدو أن نصفه الأول قوي بها، وأما النصف الآخر فلم أجد ما يشهد له، فيبقى على ضعفه.\nثم رأيت في \" المستدرك \" (٢/٣٠٨) من طريق أبى المهلب قال:\n\" رحلت إلى عائشة ﵂ في الآية (ليس بأمانيكم ولا أماني أهل الكتاب من يعمل سوءا يجز به)؟ قالت: هو ما يصيبكم في الدنيا \". وقال:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي.\n<span data-type=\"title\" id=toc-2935>٢٩٢٥ </span>- (الفقر أمانة فمن كتمه كان عبادة، ومن باح به فقد قلد إخوانه المسلمين) .\nلا يصح\nرواه ابن حمكان في \" الفوائد \" (١/١٦٢/١-٢)، وعنه ابن عساكر (١٢/٢٥١/١) وكذا ابن الجوزي في \" العلل المتناهية \" (١/٣١٩/١٣٤٥): حدثنا أبو الحسن علي بن محمد بن إسماعيل الطرسوسي (١) - قدم حاجا بهمدان - قال: حدثنا أبو الحسن راجح بن الحسين - بحلب - قال: وحدثنا يحيى بن معين عن عبد الرزاق عن معمر عن الزهري عن السائب - ابن يزيد - عن عمر مرفوعا.\n_________\n(١) كذا في \" الفوائد \" و\" العلل \" وفي ابن عساكر: \" الطوسي \": وذكر أنه الكازري من قرية من قرى طوس.","vol":"6","page":476},{"text":"قلت: وهذا سند ضعيف، أورده ابن عساكر في ترجمة علي بن محمد هذا، وذكبر أنه رحل في طلب الحديث إلى العراق والحجاز والشام. توفي بمكة سنة (٣٦٢)، ولم يذكر فيه جرحا ولا تعديلا.\nوبقية رجاله ثقات؛ غير راجح بن الحسين فلم أجد من ترجمه، ولم يورده ابن عساكر مع أنه من شرطه! وقال المناوي:\n\" قال ابن الجوزي: حديث لا يصح، وفيه راجح بن الحسين مجهول \".\nقلت: وهذه فائدة لا توجد في كتب الرجال لا في \" الميزان \" ولا في \" لسانه \"؛ حتى ولا في كتاب \" الضعفاء والمتروكين \" لابن الجوزي نفسه! فتستدرك.\n<span data-type=\"title\" id=toc-2936>٢٩٢٦ </span>- (لا تشهد على شهادة حتى تكون أضوأ من الشمس) .\nضعيف\nرواه ابن عدي (٣٠٢/٢)، والبيهقي في \" السنن \" (١٠/١٥٦) عن محمد بن سليمان بن مشمول المخزومي عن عبيد الله بن سلمة بن وهرام عن أبيه عن طاوس عن ابن عباس مرفوعا؛ وقال ابن عدي:\n\" وابن مشمول هذا عامة ما يرويه لا يتابع عليه في إسناده ومتنه \".\nوقال البيهقي:\n\" تكلم فيه الحميدي، ولم يرو من وجه يعتمد عليه \".\nقلت: وشيخه عبيد الله بن سلمة بن وهرام؛ ليس خيرا منه، فقد لينه أبو حاتم فيما رواه الكتاني عنه.\nوقال ابن المديني:","vol":"6","page":477},{"text":"\" لا أعرفه \". وقال الأزدي:\n\" منكر الحديث \".\nوأبوه سلمة؛ فيه ضعف.\n<span data-type=\"title\" id=toc-2937>٢٩٢٧ </span>- (أما بعد فإن الدنيا خضرة حلوة، وإن الله مستخلفكم فيها فناظر كيف تعملون، ألا فاتقوا الدنيا واتقوا النساء، ألا إن بني آدم خلقوا على طبقات شتى، منهم من يولد مؤمنا ويموت مؤمنا، ومنهم من يولد كافرا ويحيا كافرا ويموت كافرا) الحديث بطوله.\nضعيف\nأخرجه الترمذي (٣/٢١٨ - ٢١٩ - تحفة)، والحاكم (٤/٥٠٥ - ٥٠٦)، وأحمد (٣/١٩) من طريق حماد بن سلمة قال: أنبأنا علي بن زيد عن أبي نضرة عن أبي سعيد الخدري قال:\n\" خطبنا رسول الله ﷺ خطبة بعد العصر إلى مغيربان الشمس بما هو كائن إلى يوم القيامة، حفظها منا من حفظها، ونسيها منا من نسي، فحمد الله وأثنى عليه ثم قال: فذكره. وقال الترمذي:\n\" حديث حسن \".\nقلت: وكأنه يعني لشواهده كما نص عليه في آخر كتابه، وإلا فإن علي بن زيد - وهو ابن جدعان - ضعيف كما في \" التقريب \". وقال الذهبي في \" الضعفاء \":\n\" حسن الحديث، صاحب غرائب، احتج به بعضهم، وقال أبو زرعة: ليس بقوي، وقال أحمد: ليس بشيء \".\nوأقول: الجمهور على تضعيفه، وقال ابن خزيمة:","vol":"6","page":478},{"text":"\" لا يحتج به لسوء حفظه \". ورماه شعبة وغيره بالاختلاط. فمن الغريب قول الذهبي فيه: \" حسن الحديث \"، وكذلك قوله في \" تلخيص المستدرك \". \" صالح الحديث \"، والعجيب أن الحاكم مع تساهله لم يجرؤ على تقوية حديثه؛ فقال عقبه:\n\" هذا حديث تفرد بهذه السياقة علي بن زيد بن جدعان القرشي عن أبي نضرة، والشيخان لم يحتجا بعلي بن زيد \".\nقلت: وقد أخرج مسلم الطرف الأول من دون سائره من طريق أخرى عن أبي نضرة به وزاد:\n\" فإن أول فتنة بني إسرائيل كانت في النساء \"؛ وهو مخرج في \" الصحيحة \" (٩١١) .\n<span data-type=\"title\" id=toc-2938>٢٩٢٨ </span>- (أما لدنياك؛ فإذا صليت الصبع فقل بعد الصلاة الصبح: سبحان الله العظيم وبحمده، ولا حول ولا قوة إلا بالله، ثلاث مرات، يوقيك الله من بلايا أربع؛ من الجذام، والجنون، والعمى، والفالج. فأما لآخرتك؛ فقل: اللهم اهدني من عندك، وأفض علي من فضلك، وانشر علي رحمتك، وأنزل علي من بركاتك. والذي نفسي بيده لئن وافى بهن يوم القيامة لم يدعهن، ليفتحن له أربعة أبواب من الجنة، يدخل من أيها شاء) .\nضعيف جدا\nأخرجه ابن السني في \" عمل اليوم والليلة \" (١٣٠) من طريق رزق الله بن سلام المروزي: حدثنا محمد بن خالد الحبطي: حدثنا عبد الله بن","vol":"6","page":479},{"text":"العلاء البصري عن نافع بن عبد الله السلمي عن عطاء عن ابن عباس ﵄ قال:\n\" بينما نحن عند رسول الله ﷺ إذ أقبل شيخ يقال له قبيصة، فقال له رسول الله ﷺ: ما جاء بك، وقد كبرت سنك، ودق عظمك؟ فقال: يا رسول الله كبرت سني، ودق عظمي، وضعفت قوتي، واقترب أجلي. فقال: أعد علي قولك، فأعاد عليه، ثم قال رسول الله ﷺ: ما بقي حولك شجر ولا حجر ولا مدر إلا بكى رحمة لقولك، فهات حاجتك، فقد وجب حقك، فقال: يا رسول الله! علمني شيئا ينفعني الله به في الدنيا والآخرة، ولا تكثر علي، فإني شيخ نسي، قال: \" فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ وفيه علل:\nالأولى: نافع بن عبد الله السلمي - وهو نافع بن هرمز أبو هرمز - قال الذهبي:\n\" ضعفه أحمد وجماعة، وكذبه ابن معين مرة، وقال أبو حاتم: متروك ذاهب الحديث. وقال النسائي: ليس بثقة \".\nالثانية: محمد بن خالد - وفي نسخة: خلف - الحبطي؛ لم أجد من ترجمه.\nالثالثة: رزق الله بن سلام المروزي؛ الظاهر أنه رزق الله بن سلام الطبري، قال الذهبي في \" الضعفاء \":\n\" له حديث لا يتابع عليه \".\n<span data-type=\"title\" id=toc-2939>٢٩٢٩ </span>- (أما بعد؛ فإني أمرت بسد هذه الأبواب إلا باب علي، فقال فيه قائلكم، وإني والله ما سددت شيئا ولا فتحته، ولكني أمرت بشيء فاتبعته) .","vol":"6","page":480},{"text":"منكر.\nأخرجه النسائي في \" خصائص علي \" (ص ٩)، وأحمد (٥/٣٦٩)، وعنه الحاكم (٣/١٢٥)، والعقيلي في \" الضعفاء \" (٤١٤) من طريق عوف بن ميمون أبي عبد الله عن زيد بن أرقم قال:\n\" كان لنفر من أصحاب رسول الله ﷺ أبواب شارعة في المسجد، قال: فقال يوما: سدوا هذه الأبواب إلا باب علي، قال: فتكلم في ذلك الناس، قال: فقام رسول الله ﷺ فحمد الله وأثنى عليه ثم قال:.... \" فذكره، وقال الحاكم:\n\" صحيح الإسناد \"! ولم يصنع الذهبي شيئا فقال عقبه:\n\" قلت: رواه عوف عن ميمون أبي عبد الله \"! قلت: فكان ماذا؟! وكان حقه أن يقول: ضعيف، لضعف ميمون هذا. فقد أورده هو نفسه في \" الضعفاء \" وقال:\n\" قال القطان: لا يحدث عنه \".\nوساق له في \" الميزان \" أحاديث أنكرت عليه، هذا منها.\nوقال الحافظ في \" التقريب \":\n\" ضعيف \".\nوقال العقيلي عقبه:\n\" وقد روي من طريق أصلح من هذا، وفيها لين أيضا \".\nقلت: ولعله يشير إلى حديث أبي بلج: حدثنا عمرو بن ميمون عن ابن عباس مرفوعا مختصرا بلفظ:\n\" سدوا أبواب المسجد غير باب علي \". قال:","vol":"6","page":481},{"text":"\" فيدخل المسجد جنبا وهو طريقه، ليس له طريق غيره \".\nأخرجه أحمد (١/٣٣٠ - ٣٣١ و٣٣١) عن أبي عوانة، والترمذي (٢/٣٠١)، والنسائي في \" الخصائص \" (٦٣/٤٢) عن شعبة عنه نحوه؛ دون دخول المسجد وقال:\n\" حديث غريب \".\nقلت: وإسناده جيد، رجاله ثقات رجال الشيخين؛ غير أبي بلج - وهو الفزاري الكوفي - وهو صدوق ربما أخطأ كما في \" التقريب \".\nوهذا القدر من الحديث صحيح له شواهد كثيرة يقطع الواقف عليها بصحته، فراجع \" اللآلي المصنوعة \" للسيوطي (١/٣٤٦ - ٣٥٢)، و\" الفتح \" (٧/١٤ - ١٥) .\n<span data-type=\"title\" id=toc-2940>٢٩٣٠ </span>- (امرؤ القيس صاحب لواء الشعراء إلى النار) .\nمنكر\nرواه أحمد (٢/٢٢٨)، والبزار (٢٠٩١ - كشف)، والحسن بن علي الصفار المديني في \" فوائده \" (٢٣/٢)، وابن عساكر (٣/٥٠/١ و١٥/٤٣٥/٢)، وابن مخلد العطار في جزء من \" الأمالي \" (٩٨/٢)، وعبد الغني المقدسي في \" أحاديث الشعر \" (١١٥/٢)، وأبو بكر الذكواني في \" اثنا عشر مجلسا \" (٢١/١)، وابن عدي (٢٠٢/٢) عن أبي الجهم عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا.\nوقال ابن عدي:\n\" وهذا منكر بهذا الإسناد، لا يرويه غير أبي الجهم هذا وهو مجهول. وقد روي هذا الحديث عن عبد الرزاق بن عمر الدمشقي عن الزهري كما رواه","vol":"6","page":482},{"text":"أبو الجهم \"، ثم ساق هو وابن عساكر إسناده إلى عبد الغفار بن داود الحراني: حدثنا عبد الرزاق به.\nوقال ابن عساكر:\n\" هذا حديث غريب والمحفوظ حديث أبي الجهم \".\nقلت: وعبد الرزاق هذا متروك الحديث عن الزهري، لين في غيره.\nوله طريق أخرى؛ فقال ابن مخلد: حدثنا أبو بكر جنيد بن حكيم الأودي: حدثنا أبو هفان الشاعر: حدثنا الأصمعي عن ابن عون عن محمد عن أبي هريرة مرفوعا به. ومن هذا الوجه رواه أبو عثمان البجيرمي في \" الفوائد \" (٣٥/٢)، والخطيب (٩/٣٧٠)، وابن عساكر.\nوتابعه أبو داود المروزي: أخبرنا الأصمعي به عند ابن عساكر وقال:\n\" قال ابن عدي: وهذا الحديث باطل \".\nقلت: وأبو داود المروزي لم أجد من ذكره؛ فهو مجهول، ونحوه أبو هفان الشاعر؛ واسمه عبد الله بن أحمد بن حرب؛ قال الذهبي:\n\" حدث عن الأصمعي بخبر منكر، قال ابن الجوزي: لا يعول عليه \".\nقلت: يعني هذا.\nوزاد ابن عدي (٣٧٠/١) في رواية عن أبي الجهم:\n\" لأنه أول من أحكم الشعر \".\nوعزاه بهذه الزيادة في \" الجامع \" لأبي عروبة في \" الأوائل \" وابن عساكر عن أبي هريرة بلفظ: \".... أحدكم قوافيها \".\nوأخرج ابن أبي شيبة في \" المصنف \" (١٢/٢٠٤/١) عن أبي شراعة عن","vol":"6","page":483},{"text":"عبادة بن نسي قال:\n\" ذكروا الشعراء عند النبي ﷺ، فذكروا امرأ القيس، فقال رسول الله ﷺ: مذكور في الدنيا، مذكور في الآخرة (١)، حامل لواء الشعر يوم القيامة في جهنم أو في النار \".\nقلت: وهذا مرسل ضعيف؛ أبو شراعة لا يعرف.\nووصله هشام بن محمد بن السائب الكلبي: حدثني سعيد بن فروة بن عفيف بن عفيف بن معدي كرب عن أبيه عن جده قال:\n\" بينا نحن عند رسول الله ﷺ ذكروا امرأ القيس بن حجر الكندي وذكروا بيتين من شعره فيهما ذكر (ضارج - ماء من مياه العرب) فقال رسول الله ﷺ: ذاك رجل مذكور في الدنيا، منسي في الآخرة، شريف في الدنيا، خامل يوم القيامة، يجيء يوم القيامة معه لواء الشعراء، يقودهم إلى النار \".\nأخرجه أبو نعيم في \" كتاب الشعراء \" (ق ٣١/١ - ٢ - منتخبه)، والخطيب في \" التاريخ \" (٢/٣٧٣ - ٣٧٤)، وابن عساكر في \" تاريخ دمشق \" (٣/٤٧/١ و٤٨/١) .\nوأخرجه أبو بكر الدينوري في \" المجالسة \" (٧/١٦٩/١ - ٢) من طريق أخرى عن هشام بن محمد عن أبيه قال: فذكره مرفوعا.\nقلت: وهذا إسناد واه جدا، هشام هذا متروك متهم، وأبوه شر منه.\n<span data-type=\"title\" id=toc-2941>٢٩٣١ </span>- (امرأة المفقود امرأته حتى يأتيها البيان) .\nضعيف جدا.\nرواه الدارقطني (ص ٤٢١)، وعنه الديلمي (١/١/٢١٩)،\n_________\n(١) كذا \" الأصل \" ولعل الصواب ما في الرواية الأخرى - التالية -.","vol":"6","page":484},{"text":"والبيهقي (٧/٤٤٥)، وابن المظفر في \" حديث حاجب بن أركين \" (٢/٢٦١/٢)، وأبو بكر الدقاق في \" الثاني من حديثه \" (٤١/٢)، والرافقي في \" حديثه \" (٢٧/١) عن سوار بن مصعب عن محمد بن شرحبيل عن المغيرة بن شعبة مرفوعا.\nوقال البيهقي:\n\" وسوار ضعيف \".\nقلت: بل هو ضعيف جدا؛ أورده الذهبي في \" الضعفاء \" وقال:\n\" قال أحمد والدارقطني: متروك \".\nوقد ذكر ابن أبي حاتم في \" العلل \" (١/٤٣١ - ٤٣٢) أنه سأل أباه عن هذا الحديث فقال:\n\" هذا حديث منكر، ومحمد بن شرحبيل متروك الحديث، يروي عن المغيرة بن شعبة عن النبي ﷺ أحاديث مناكير أباطيل) .\n<span data-type=\"title\" id=toc-2942>٢٩٣٢ </span>- (أمان لأمتي من الغرق إذا ركبوا البحر أن يقولوا: (بسم الله مجراها ومرساها) الآية، (وما قدروا الله حق قدره) الآية) .\nموضوع\nرواه أبو يعلى في \" مسنده \" (١٦٠٢ - ١٦٠٣)، ومن طريقه ابن السني في \" عمل اليوم والليلة \" (رقم ٤٩٤)، وكذا ابن عساكر (١٦/١٨٢/٢)، وأبو الحسن الحربي في \" الأمالي \" (٢٣٨/١) عن جبارة بن المغلس: حدثنا يحيى بن العلاء الرازي: جدثني مروان بن سالم عن طلحة بن عبيد الله العقيلي عن الحسين بن علي بن أبي طالب مرفوعا.","vol":"6","page":485},{"text":"قلت: وهذا موضوع؛ آفته يحيى بن العلاء فإنه كذاب يضع الحديث؛ كما قال أحمد، وشيخه مروان بن سالم فإنه يضع الحديث أيضا؛ كما قال أبو عروبة. وطلحة بن عبيد الله العقيلي مجهول كما في \" التقريب \".\nوالحديث مما سود به السيوطي \" جامعه الصغير \" عازيا له إلى أبي يعلى وابن السني.\nوأخرجه الواحدي في \" تفسيره \" (٦٨/٢) عن سويد بن سعيد: حدثنا عبد الحميد بن الحسن بن نهشل بن سعيد عن الضحاك عن ابن عباس مرفوعا.\nقلت: وهذا كالذي قبله في شدة الضعف، نهشل هذا قال الحافظ:\n\" متروك، وكذبه إسحاق بن راهويه \".\nوعبد الحميد بن الحسن - وهو الهلالي الكوفي - صدوق يخطىء.\nوسويد بن سعيد؛ صدوق في نفسه، إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول.\n<span data-type=\"title\" id=toc-2943>٢٩٣٣ </span>- (اللهم إليك أشكو ضعف قوتي وقلة حيلتي وهواني على الناس، أرحم الراحمين أنت؛ ارحمني، إلى من تكلني؟ إلى عدو يتجهمني، أم إلى قريب ملكته أمري؟ إن لم تكن غضبانا علي فلا أبالي، غير أن عافيتك هي أوسع لي، أعوذ بنور وجهك الذي أشرقت له الظلمات وصلح عليه أمر الدنيا والآخرة أن تنزل بي غضبك أو تحل علي سخطك، لك العتبى حتى ترضى ولا حول ولا قوة إلا بك) .","vol":"6","page":486},{"text":"ضعيف. رواه الطبراني في \" المعجم الكبير \" (١٣/٧٣/١٨١)، وعنه الضياء في \" المختارة \" (٥٦/١٢٨/١ - ٢)، وابن عدي (٢٨٤/٢)، وعنه ابن عساكر (١٤/١٧٨/٢): حدثنا القاسم بن الليث الراسبي - أملاه علينا حفظا - قال: أخبرنا محمد بن أبي صفوان الثقفي إملاء قال: حدثنا وهب بن جرير بن حازم قال: حدثنا أبي عن محمد بن إسحاق عن هشام بن عروة عن أبيه عن عبد الله بن جعفر قال:\nلما توفي أبو طالب خرج النبي ﷺ إلى الطائف ماشيا على قدميه، قال: فدعاهم إلى الإسلام، قال: فلم يجيبوه، قال فانصرف، فأتى ظل شجرة، فصلى ركعتين ثم قال: فذكره. وقال ابن عدي:\n\" هذا حديث أبي صالح الراسبي، لم نسمع أن أحدا حدث بهذا الحديث غيره، ولم نكتبه إلا عنه \".\nقلت: كذا في نسختنا من ابن عدي (الراسبي)، وفي \" التاريخ \" (الراسني)، وفي \" التهذيب \" وغيره (الرسعني، وكذا في الطبراني) ولعله الصواب. ومن طريق القاسم هذا رواه - بل روى بعضه - ابن منده في \" التوحيد \" (٧٩/١) وقال: محمد بن عثمان ابن أبي صفوان.\nقلت: وهذا إسناد ضعيف رجاله ثقات، وعلته عنعنة ابن إسحاق عند الجميع؛ وهو مدلس، ولم يسق إسناده في \" السيرة \" وإنما قال (٢/٦١):\n\" فلما اطمأن رسول الله ﷺ قال - فيما ذكر لي -: اللهم إليك أشكو ... \".\nوالحديث قال في \" المجمع \" (٦/٣٥):\n\" رواه الطبراني، وفيه ابن إسحاق وهو مدلس ثقة، وبقية رجاله ثقات \".\nمن طريق ابن إسحاق معنعنا أخرجه أيضا الأصبهاني في \" الحجة \" (ق ١٦٦/٢)، والرافعي في \" تاريخ قزوين \" (٢/٨٢) .","vol":"6","page":487},{"text":"<span data-type=\"title\" id=toc-2944>٢٩٣٤ </span>- (أمر جبريل أن ينزل بياقوتة من الجنة، فهبط بها فمسح بها رأس آدم، فتناثر الشعر منه، فحيث بلغ نورها صار حرما) .\nموضوع\nأخرجه الخطيب في \" التاريخ \" (١٢/٥٦) من طريق محمد بن الحسن بن زياد المقرىء النقاش: حدثنا الحسين بن حماد المقرىء - بقزوين -: حدثنا الحسين بن مروان الأنباري: حدثني محمد بن يحيى المعاذي قال: قال يحيى بن أكثم في مجلس الواثق - والفقهاء بحضرته -: من حلق رأس آدم حين حج؟ فتعايا القوم عن الجواب، فقال الواثق: أنا أحضركم من ينبئكم بالخبر، فبعث إلى علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، فأحضر، فقال: يا أبا الحسن من حلق رأس آدم؟ فقال: سألتك بالله يا أمير المؤمنين إلا أعفيتني، قال: أقسمت عليك لتقولن، قال: أما إذ أبيت فإن أبي حدثني عن جدي عن أبيه عن جده قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع، النقاش هذا - وهو المفسر - كذاب.\nومن فوقه إلى المعاذي؛ لم أجد من ترجمهم.\nوعلي بن محمد العلوي؛ ترجمه الخطيب، وفيها ساق له هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا.\nوأبوه محمد بن علي؛ لم أجد له ترجمة.\nوجده علي بن موسى هو العلوي؛ قال الحافظ:\n\" صدوق، والخلل ممن روى عنه \".\nوموسى بن جعفر بن محمد؛ صدوق.","vol":"6","page":488},{"text":"وأما جعفر بن محمد وهو المعروف بالصادق؛ فهو ثقة فقيه إمام احتج به مسلم مات سنة (١٤٨)، فالحديث معضل أيضا. ومتنه موضوع ظاهر الوضع.\n<span data-type=\"title\" id=toc-2945>٢٩٣٥ </span>- (امسحوا على الخفين والخمار) .\nضعيف\nأخرجه ابن عساكر (١٩/١٢/١) عن محمود بن خالد: أخبرنا مروان بن محمد: أخبرنا سعيد بن عبد العزيز عن مكحول قال: كان الحارث بن معاوية الكندي وأبو جندل يتوضآن عند مطهرة باب البريد، فذكر المسح على الخفين، فمر بهما بلال مؤذن رسول الله ﷺ فسألاه عن ذلك؟ فقال: سمعت رسول الله ﷺ يقول: فذكره.\nثم رواه من طريق إسماعيل بن عياش عن عبيد الله بن عبيد الكلاعي عن مكحول عن الحارث بن معاوية الكندي وأبي جندل بن سهيل قالا:\nسألنا بلالا مؤذن رسول الله ﷺ ونحن على مطهرة الدرج بدمشق ونحن نتوضأ منها عن المسح على الخفين ونحن نريد أن ننزع خفافنا؟ فقال بلال: سمعت رسول الله ﷺ يقول: فذكره.\nومن طريق ابن ثوبان عن أبيه عن مكحول به إلا أنه قلبه فقال: \" سهيل بن أبي جندل \" والصواب الأول، فقد رواه الوليد: حدثني يحيى بن حمزة وغيره عن أبي وهب عن مكحول عن أبي جندل بن سهيل والحارث بن معاوية الكندي أنهما كانا على ميضأة مسجد دمشق، فأزال أحدهما خفه حتى صارت قدمه في الساق، فتذاكرا المسح فأفتاهما بلال مؤذن رسول الله ﷺ، فرد قدمه في الخف ومسح على خفيه.\nوأخرجه الطبراني في \" المعجم الكبير \" (١/٩٥/٢) من طريق ابن ثوبان","vol":"6","page":489},{"text":"وعبيد الله بن عبيد الكلاعي عن مكحول.\nفالحديث عن مكحول ثابت، لكن هو نفسه مدلس وقد عنعنه. وأبو جندل ابن سهيل صحابي معروف. والحارث بن معاوية الكندي؛ لم يورده ابن عبد البر في \" الاستيعاب \" فيراجع له \" الإصابة \".\nولمكحول فيه إسناد آخر؛ يرويه محمد بن راشد قال: سمعت مكحولا يحدث عن نعيم بن خمار عن بلال أن رسول الله ﷺ قال:\n\" امسحوا على الخفين والخمار \".\nأخرجه أحمد (٦/١٢ و١٢ - ١٣ و١٤) .\nونعيم بن خمار؛ ويقال: ابن حمار، ويقال: ابن هبار؛ صحابي أيضا ولم يسمع منه مكحول. قال ابن عبد البر:\n\" حديث مكحول عنه منقطع، لم يسمع منه، بينهما كثير بن مرة \".\nقلت: ويعكر عليه قول عبد الرزاق: حدثنا محمد بن راشد: أخبرني مكحول: أن نعيم بن خمار أخبره: أن بلالا أخبره: أن رسول الله ﷺ قال: فذكر الحديث.\nأخرجه أحمد (٦/١٣)، والطبراني في \" الكبير \" (١/٥٤/١) .\nفقد صرح فيه بالتحديث والإخبار. لكن محمد بن راشد فيه ضعف؛ قال الحافظ:\n\" صدوق يهم \".\nفمن الجائز أن يكون وهم في ذكر الحديث فيه. ولذلك فلا يطمئن القلب لرد قول ابن عبد البر بمثل هذا مع تفرده به دون كل من رواه عن مكحول ممن تقدم، ومنهم الأوزاعي فقد قال: عن مكحول عن نعيم بن همار عن بلال:","vol":"6","page":490},{"text":"\" أن النبي ﷺ مسح على الخفين والخمار \".\nأخرجه الطبراني (١/٥٤/١) .\nومنهم العلاء بن الحارث وأبو وهب عند الطبراني أيضا، ولفظهما مثل لفظ الأوزاعي.\nثم إن الرواة قد اختلفوا على مكحول في لفظه، فمنهم من رواه من قوله ﷺ كما في لفظ الترجمة. ومنهم من رواه من فعله ﷺ كما في رواية الأوزاعي المذكورة وغيره ممن أشرنا إليه.\nوهذا اللفظ هو الصحيح عن بلال؛ لاتفاق جمع من الثقات على روايته عنه ﵁، كما أخرجه مسلم (١/١٥٩)، وأحمد (٦/١٢ - ١٥)، والطبراني (١/٥٢/١، و٥٣/٢، و٥٤/١ و٢، و٥٥/١ و٢، و٥٦/١)، وكذا أبو داود، والبيهقي، وقد خرجته من بعض طرقه في \" صحيح أبي داود \" (١٤٢)، و\" الروض النضير \" (٨٧٢) .\n<span data-type=\"title\" id=toc-2946>٢٩٣٦ </span>- (امش ميلا عد مريضا، امش ميلين أصلح بين اثنين، امش ثلاثة زر في الله) .\nضعيف\nرواه ابن وهب (٢٦): أخبرني مسلمة بن علي عن زيد بن واقد وهشام بن الغاز عن مكحول قال: فذكره موقوفا.\nقلت: وهذا مع وقفه ضعيف جدا؛ من أجل مسلمة - وهو الخشني - متروك.\nثم قال: وأخبرني يونس بن يزيد عن عطاء الخراساني مثله.\nقلت: وعطاء هذا فيه ضعف.","vol":"6","page":491},{"text":"والحديث أورده السيوطي من رواية ابن أبي الدنيا في \" كتاب الإخوان \" عن مكحول مرسلا، فتعقبه المناوي بقوله:\n\" ظاهر كلام المصنف أنه لم يقف عليه مسندا، وهو عجب، فقد خرجه البيهقي عن أبي أمامة، لكن فيه علي بن يزيد الألهاني، قال البخاري: منكر الحديث، وعمرو بن واقد متروك \".\nقلت: ومن هذا الوجه أخرجه الأصبهاني في \" الترغيب \" (ق ٢٥/٢) .\nوفي إسناد \" الإخوان \" (١٥٢/١٠١) عمار بن نصر المروزي، قال ابن معين: ليس بثقة. وقال موسى بن هارون: متروك. وأما صالح جزرة فقال: لا بأس به.\nوفيه من لم أعرفه. وإن من تسويد الصفحات قول المعلق على \" الإخوان \":\n\" أخرجه أبو نعيم في \" الحلية \" (٥/١٩٨) والخطيب (١١/١٦٢) \". فإذا رجعت إليهما لم تجده حديثا مرفوعا!!\n<span data-type=\"title\" id=toc-2947>٢٩٣٧ </span>- (أمرت بالوتر وركعتي الضحى، ولم يكتب) .\nضعيف\nأخرجه أحمد (١/٢٣٢)، وابن نصر في \" قيام الليل \" (ص ١١٤) من طريق إسرائيل عن جابر عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ: فذكره.\nوفي لفظ لأحمد (١/٣١٧):\n\" أمرت بركعتي الضحى ولم تؤمروا بها، وأمرت بالأضحى ولم تكتب \".\nوفي رواية (١/٢٣٤) من الوجه المذكور عن جابر عن أبي جعفر وعطاء قالا: الأضحى سنة، وقال عكرمة عن ابن عباس.... فذكره؛ لكن بلفظ:","vol":"6","page":492},{"text":"\" الأضحى \" بدل \" ركعتي الضحى \".\nوفي أخرى له (١/٣١٧) من طريق شريك عن جابر به بلفظ:\n\" كتب علي النحر ولم يكتب عليكم، وأمرت بركعتي الضحى، ولم تؤمروا بها \".\nوتابعه حماد بن عبد الرحمن الكلبي: أخبرنا المبارك بن أبي حمزة الزبيدي عن عكرمة به.\nأخرجه الطبراني (٣/١٤٥/١) .\nقلت: وهذا إسناد ضعيف، جابر هذا - وهو ابن يزيد الجعفي - ضعيف، بل قال النسائي:\n\" متروك \".\nوشريك - وهو ابن عبد الله القاضي - سيىء الحفظ، والمبارك مجهول، وحماد الكلبي ضعيف.\nورواه عبد الله بن محرر عن قتادة عن أنس مرفوعا باللفظ الثاني، إلا أنه قال:\n\" ولم يعزم علي \".\nأخرجه الدارقطني (ص ١٧١) .\nوابن محرر هذا متروك.\nوروى بعضه مندل بن علي عن أبي جناب عن عكرمة به بلفظ:\n\" الأضحى علي فريضة، وعليكم سنة \".","vol":"6","page":493},{"text":"أخرجه الطبراني (٣/١٣١/١) .\nومندل وأبو جناب ضعيفان.\nوتابعه أبو بدر شجاع بن الوليد: حدثنا يحيى بن أبي حية عن عكرمة بلفظ:\n\" ثلاث هن علي فرائض، ولكم تطوع: النحر، والوتر، وركعتا الفجر \".\nأخرجه الحاكم (١/٣٠٠)، وأحمد (١/٢٣١)، والبزار - كشف - (٢٤٣٣) إلا أنه قال:\n\" وصلاة الضحى \" مكان \" ركعتا الفجر \".\nسكت عليه الحاكم وتعقبه الذهبي بقوله:\n\" قلت: ما تكلم الحاكم عليه، وهو غريب منكر، ويحيى ضعفه النسائي والدارقطني \".\nقلت: هو أبو جناب الكلبي نفسه، وهو مدلس مشهور؛ قال الحافظ:\n\" ضعفوه لكثرة تدليسه \".\nقلت: ولعله دلسه عن بعض الكذابي؛ فقد قال الحافظ ابن عبد الهادي في \" الفروع \" (ق ٢٣/٢):\n\" حديث موضوع \".\n<span data-type=\"title\" id=toc-2948>٢٩٣٨ </span>- (أم الولد حرة وإن كان سقطا) .\nضعيف\nرواه الطبراني (٣/١٢٨/٢)، والدارقطني (ص ٤٧٩)، والبيهقي (١٠/٣٤٦ - ٣٤٧) عن إبراهيم بن يوسف الصيرفي: أخبرنا الحسين بن عيسى الحنفي: أخبرنا الحكم بن أبان عن عكرمة عن ابن عباس مرفوعا.","vol":"6","page":494},{"text":"قلت: وهذا سند ضعيف مسلسل بالضعفاء:\n١- الحكم بن أبان وهو العدني؛ صدوق له أوهام.\n٢- الحسين بن عيسى الحنفي؛ ضعيف.\n٣- إبراهيم بن يوسف الصيرفي؛ صدوق فيه لين.\nولذلك قال البيهقي عقب الحديث:\n\" وهو ضعيف، والصحيح عن عمر \" يعني موقوفا.\n<span data-type=\"title\" id=toc-2949>٢٩٣٩ </span>- (أمتي خمس طبقات كل طبقة أربعون سنة، الطبقة الأولى: أنا ومن معي، أهل علم ويقين، إلى الأربعين، والطبقة الثانية: أهل بر وتقوى إلى الثمانين، والطبقة الثالثة: أهل تواصل وتراحم إلى العشرين والمئة، والطبقة الرابعة: أهل تقاطع وتظالم إلى الستين ومئة، والطبقة الخامسة: أهل هرج ومرج إلى المئتين، حفظ امرؤ نفسه) .\nضعيف\nأخرجه ابن منده في \" المعرفة \" (ق ٥ - ٦) وكذا أبو نعيم في \" المعرفة \" (١/٢٢٤/٢) عن إبراهيم بن مطهر الفهري عن أبي المليح عن الأشيب بن دارم عن أبيه قال: قال رسول الله ﷺ: فذكراه؛ وقالا:\n\" في إسناد حديثه نظر \".\nوعزاه في \" الجامع الكبير \" (١/١٣٣/١) للحسن بن سفيان والإسماعيلي في \" الصحابة \" أيضا، وكذا قال أيضا ابن عبد البر كما نقله عنه الحافظ في \" اللسان \"، وقال الذهبي في ترجمة الفهري هذا وساق هذا الحديث:","vol":"6","page":495},{"text":"\" هذا ليس بصحيح \".\nقلت: وعلته الأشيب هذا؛ فإنهم أغفلوه ولم يترجموه.\nوالفهري؛ قال الذهبي في \" المغني \":\n\" لا يدرى من هو! \".\nوقال الحافظ في ترجمة دارم هذا من \" الإصابة \":\n\" وفي إسناده ضعف \".\n<span data-type=\"title\" id=toc-2950>٢٩٤٠ </span>- (أمتي على خمس طبقات: فأربعون سنة أهل بر وتقوى، ثم الذين يلونهم إلى عشرين ومئة سنة أهل تراحم وتواصل، ثم الذين يلونهم إلى ستين ومئة سنة أهل تدابر وتقاطع، ثم الهرج الهرج، النجا النجا) .\nضعيف\nأخرجه ابن ماجه (٤٠٥٨) عن يزيد الرقاشي عن أنس بن مالك عن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، يزيد هذا - وهو ابن أبان - ضعيف كما قال الحافظ وغيره، كالبوصيري في \" الزوائد \" (٢٧٢/١ - مصورة المكتب) .\nوله طريق أخرى؛ يرويها خازم أبو محمد العنزي: حدثنا المسور بن الحسن عن أبي معن عن أنس مرفوعا بلفظ:\n\" أمتي على خمس طبقات، كل طبقةأربعون عاما، فأما طبقتي وطبقة أصحابي؛ فأهل علم وإيمان، وأما الطبقة الثانية ما بين الأربعين إلى الثمانين: فأهل بر وتقوى ... \". ثم ذكر نحوه.","vol":"6","page":496},{"text":"أخرجه ابن ماجه أيضا. قال البوصيري:\n\" هذا إسناد ضعيف، أبو معن والمسور بن حسن وخازم العنزي؛ مجهولون. قال أبو حاتم: هذا الحديث باطل. وقال الذهبي في المسور: حديثه (يعني هذا) منكر \".\nوله طريق ثالثة؛ ولكنها واهية جدا، عن عباد بن عبد الصمد أبي معمر: أخبرنا أنس بن مالك مرفوعا به نحوه.\nأخرجه ابن حبان في \" الضعفاء \" (٢/١٧١ - حلب)، وابن عساكر في \" التجريد \" (٤/١٤/١)، وفي \" التاريخ \" (١٩/١٠٢/١)، وكذا البغوي في \" حديث كامل بن طلحة الجحدري \"، وأبو القاسم السمرقندي في \" ما قرب سنده \" (١/٢)، وأبو منصور الجربادقاني في \" الثاني من عروس الأجزاء \" (١٣١/١)، وأبو الحسين بن النقور في \" خماسياته \" (١٣٨/٢)، وأبو عبد الله الصاعدي في \" السداسيات \" (٦/١)، وزاهر الشحامي (١٢١/١)، وأبو بكر الكلاباذي في \" الفمتاح \" (٦٤/١) .\nوعباد هذا واه؛ قال البخاري:\n\" منكر الحديث \".\nوروي من حديث عرفة عن أبي موسى مرفوعا بلفظ:\n\" أنا وأصحابي أهل إيمان وعمل إلى أربعين، وأهل بر وتقوى إلى الثمانين، وأهل تواصل وتراحم إلى العشرين ومئة، وأهل تقاطع وتدابر إلى الستين ومئة، ثم الهرج الهرج، الهرب الهرب \".\nأخرجه العقيلي في \" الضعفاء \" (٣٤٧) وقال:","vol":"6","page":497},{"text":"\" عرفة مجهول، ولا يبين سماعه من أبي موسى، وفي هذا رواية من غير هذا الوجه فيها لين أيضا \".\nوقال الذهبي في عرفة:\n\" لا يعرف، والخبر باطل \". يعني هذا، وأقره الحافظ.\nوالحديث أورده ابن الجوزي في \" الموضوعات \" (٣/١٩٦ - ١٩٧) من حديث أبي موسى وأنس وابن عباس وقال:\n\" هذه الأحاديث لا أصل لها \".\nثم بين عللها، وحديث أنس عنده من الطريق الثالثة الضعيفة جدا، فتعقبه السيوطي في \" اللآلي \" (٢/٣٩٣) بالطريقين الأوليين، وليس ذلك بشيء، فإن الثاني منهما فيه ثلاثة مجاهيل، ولذلك أبطله أبو حاتم واستنكره الذهبي كما تقدم. وبحديث دارم الذي ذكرته قبل هذا. وقد قال فيه الذهبي:\n\" ليس بصحيح \" كما سبق.\nوبالجملة فالحديث لا يخرج بهذه الطرق عن الضعيف، ولا سيما وقد أبطله الأئمة النقاد كأبي حاتم والذهبي والعسقلاني، فلا قيمة لقعقعة السيوطي ومحاولته لتقويته. وكأنه اغتر به الدكتور القلعجي المعلق على \" ضعفاء العقيلي \" فقد جعل لأحاديثه فهرسين أحدهما في الأحاديث الصحيحة التي ذكرت فيه، فأورد هذا الحديث فيه (ص ٥٠٥) آخر المجلد الرابع، وقد أورد فيه أحاديث أخرى ضعيفة أيضا، لعلنا نتعرض لبيانها حين تأتي المناسبة.\nوأما الفهرس الآخر فهو شر من الأول بكثير، فهو كما قال: \" فهرس أبجدي للأحاديث الضعيفة والمنكرة والتي لا أصل لها والغير (كذا) محفوظة \".\nفإنه أورد فيه بجهل بالغ نادر كثيرا جدا من الأحاديث الصحيحة وبعضها في","vol":"6","page":498},{"text":"\" الصحيحين \"، ولا مجال الآن لبيانها، وحسبنا الآن منها حديثان أوردهما على التتالي (ص ٥٢٨):\nالأول: \" إذا أقيمت الصلاة فلا تقوموا حتى تروني \".\nوالآخر: \" إذا أكل أحدكم فلا يمسح يده حتى يلعقها \".\nوالأول متفق عليه من حديث أبي قتادة.\nوالآخر متفق عليه من حديث ابن عباس، ورواه مسلم من حديث جابر. انظر \" صحيح الجامع \" (٢٦٣ و٣٧٢) وغيره.\nوالسبب في ذلك يعود إلى الجهل بهذا العلم الشريف وبما اصطلح عليه العلماء في كتب التراجم والأحاديث التي تذكر فيها مما لا مجال الآن لبيانه، مع غلبة العجب والغرور على كثير من دكاترة هذا الزمان، والله المستعان ولا حول ولا قوة إلا بالله.\n<span data-type=\"title\" id=toc-2951>٢٩٤١ </span>- (أمنع الصفوف من الشيطان الصف الأول) .\nضعيف جدا\nرواه الديلمي (١/٢/٢٢٠ - ٢٢١) عن حكيم بن سيف قاضي (الأبلة): حدثنا هشام أبو المقدام عن الحسن عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ هشام - وهو ابن زياد أبو المقدام القرشي - متروك.\nوحكيم بن سيف؛ مختلف فيه.\nوالحديث عزاه السيوطي لأبي الشيخ عن أبي هريرة.","vol":"6","page":499},{"text":"<span data-type=\"title\" id=toc-2952>٢٩٤٢ </span>- (أميران وليسا بأميرين: الرجل يتبع الجنازة فلا ينصرف حتى يستأذن، والمرأة تكون مع القوم فتحيض فلا ينفروا حتى تطهر) .\nضعيف\nأخرجه العقيلي في \" الضعفاء \" (٣/٢٨٧) من طريق عمرو بن عبد الجبار العبدي - ابن أخي عبيدة بن حسان - عن أبي شهاب عن يحيى بن سعيد عن سعيد بن المسيب عن أبي هريرة مرفوعا. وقال:\n\" عمرو هذا لا يتابع على حديثه \".\nوقال ابن عدي (٥/١٤١):\n\" أحاديثه كلها غير محفوظة \".\nثم قال العقيلي:\n\" هذا يروى بإسناد معل \".\nقلت: ولعله يشير إلى الطريق التي ساقها ابن الجوزي في \" العلل \" (٢/٨٤/٩٤٣) عن الدارقطني قال:\n\" روى الحسن بن عمارة عن الحكم وعدي بن ثابت عن أبي حازم عن أبي هريرة مرفوعا به. وقال الدارقطني:\n\" وقد يروى موقوفا على أبي هريرة، ولا يثبت مرفوعا \".\nوالحسن بن عمارة متروك.\nوقد روي من حديث جابر؛ فمن المحتمل أنه المقصود بقول العقيلي المذكور، يرويه عمرو بن عبد الغفار عن الأعمش عن أبي سفيان عنه.\nأخرجه البزار في \" مسنده \" (٢/٣٦/١١٤٤ - كشف الأستار)، وأبو نعيم","vol":"6","page":500},{"text":"في \" أخبار أصبهان \" (٢/٨٨)، ومن طريقه الديلمي في \" مسند الفردوس \" (١/٢١٩ - \" الغرائب الملتقطة \")، وقال البزار:\n\" لا نعلمه بهذا اللفظ من وجه أحسن من هذا،.... ولا رواه عن الأعمش إلا [عمرو بن] عبد الغفار \". وهو الفقيمي.\nقلت: وهو ضعيف جدا؛ قال العقيلي:\n\" منكر الحديث \".\nوقال أبو حاتم:\n\" متروك الحديث \".\nوقال ابن عدي:\n\" اتهم بوضع الحديث \". كما في \" الميزان \"، وساق له ثلاثة أحاديث هذا أحدها؛ وقال عقبه:\n\" تفرد به عمرو، وعمرو متهم. وهذا الحديث سرقه آخر من الفقيمي، أو الفقيمي سرقه منه \".\nثم ساقه من رواية العقيلي عن أبي هريرة، ثم قال:\n\" وهذا المتن قد جاء من قول أبي هريرة من رواية ليث بن أبي سليم عن طلحة بن مصرف عن أبي هريرة قوله، ورواه منصور وشعبة عن الحكم عمن حدثه عن أبي هريرة ﵁ قوله \".\nقلت: ومع اتفاق الأئمة المذكورين على توهين الفقيمي هذا؛ فقد أورده ابن حبان في \" الثقات \" (٨/٤٧٨)، فكأنه لم يعرفه فأورده على قاعدته في توثيق المجهولين، وهذا مثال من عشرات الأمثلة على بطلان التوثيق المذكور، ولذلك","vol":"6","page":501},{"text":"كثرت أخطاؤه المتفرعة منها، فلا جرم أن قام علم مصطلح الحديث على خلافها. فتنبه لهذا فإنه مهم جدا.\n(تنبيه): مر بك زيادة \" عمرو بن \" بين معكوفتين []، وقد سقطت من \" كشف الأستار \"، وكان المفروض أن أجعل مكانها \" أحمد بن \" لأنه كذلك وقع في إسناد \" الكشف \"، وفي \" مختصر زوائد البزار \" لابن حجر أيضا (٤٦٧/٧٩٥)، ولكني لم أفعل لأنه تبين لي أنه خطأ لا أدري كيف وقع في كتابي \" الزوائد \". وقد وقع فيهما وفي غيرهما أخطاء أخرى، فلابد من بيانها:\nالأول: في \" الكشف \": \" حدثنا أحمد بن داود الكوفي: حدثنا أحمد بن عبد الغفار \". وكذا وقع في \" الغرائب \" خلافا لأصله الذي رواه من طريقه: \" أخبار أصبهان \" فإنه فيه \" أبي داود \" بزيادة أداة الكنية، وقد تعبت كثيرا في البحث عنه في كتب الرجال للتعرف عليه؛ دون جدوى، حتى تبين لي أنه محرف من \" يزداد \"، وذلك حين وجدته هكذا في \" الميزان \" و\" اللسان \" من رواية البزار نفسه. ثم تابعت البحث فوجدت الخطيب قد ترجمه في \" تاريخ بغداد \" (٥/٢٢٨) هكذا:\n\" أحمد بن يزداد بن حمزة أبو جعفر الخياط. سكن الكوفة، وحدث بها عن عمرو بن عبد الغفار الفقيمي، و.... مات سنة خمس وخمسين ومئتين \".\nولم يذكر فيه جرحا ولا تعديلا، لكن روى عنه جمع من الثقات، فلما وقفت على هذا تيقنت أنه الصواب. وتكرر هذا الخطأ في الحديث (٤٠٦) .\nالثاني: وقع في الترجمة المذكورة: (الخيط) من الخياطة. ووقع في","vol":"6","page":502},{"text":"\" الأخبار \" (الحناط) من الحنطة، ولم يورده السمعاني في أي من النسبتين. والله أعلم.\nالثالث: \" إلا عبد الغفار \" كذا وقع في \" زوائد \" الهيثمي والعسقلاني، وهو خطأ ظاهر؛ لأنه ليس من رواة هذا الحديث، فالصواب \" عمرو بن عبد الغفار \" كما تقدم.\nثم إن الحديث عزاه الحافظ في \" الفتح \" (٣/٥٩٠) للبزار من حديث جابر، وللبيهقي في \" فوائده \" من طريق أبي هريرة، وقال عقبهما:\n\" إن كان صحيحا، فإن في إسناد كل منهما ضعفا شديدا \".\nثم رأيت لأحمد بن يزداد حديثا آخر في \" مسند البزار \" (٢/١٩٤/١٥٠٣) يرويه عن شيخه المذكور (عمرو بن عبد الغفار)، لكن وقع فيه (عمر) بدون الواو بعد الراء، وكذلك وقع في \" مختصر الزوائد \" لابن حجر (١/٥٩٨)، مما يؤكد ما ذكرته آنفا في التنبيه.\n<span data-type=\"title\" id=toc-2953>٢٩٤٣ </span>- (إن استطعت أن تكون أنت المقتول، ولا تقتل أحدا من أهل الصلاة فافعل) .\nضعيف جدا\nأخرجه الخطيب في \" التاريخ \" (٣/٤٤٧ و٤٤٨)، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (٢٠/٣٥٧) من طريق محمد بن يعلى - زنبور - الكوفي: أخبرنا الربيع بن صبيح عن علي بن زيد بن جدعان عن الحسن قال:\n\" لما كان من بعض همج الناس ما كان، جعل رجل يسأل عن أفاضل أصحاب رسول الله ﷺ، فجعل لا يسأل أحدا إلا دله على سعد بن مالك، قال:","vol":"6","page":503},{"text":"فقيل له: إن سعدا رجل إذا أنت رفقت به كنت قمنا أن تصيب منه حاجتك، وإن أنت خرقت به كنت قمنا أن لا تصيب منه شيئا، فجلس أياما لا يسأله عن شيء حتى استأنس به، وعرف مجلسه، ثم قال: أعوذ بالله السميع العليم من الشيطان الرجيم (إن الذين يكتمون ما انزلنا من البينات والهدى) إلى آخر الآية، قال: فقال سعد: هات ما قلت، لا جرم والذي نفس سعد بيده، لا تسألني عن شيء أعلمه إلا أنبأتك به، قال: أخبرني عن عثمان، قال:\nكنا إذ نحن جميع مع رسول الله ﷺ كان أحسننا وضوءا وأطولنا صلاة؛ وأعظمنا نفقة في سبيل الله. فسأله عن شيء من أمر الناس، فقال: أما أنا فلا أحدثك بشيء سمعته من ورادنا، لا أحدثك إلا بما سمعت أذناي، ووعاه قلبي، سمعت رسول الله ﷺ يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدا مسلسل بالعلل:\nالأولى: الانقطاع بين الحسن وسعد.\nالثانية والثالثة: ضعف ابن جدعان والربيع بن صبيح.\nالرابعة: زنبور هذا - وهو لقبه - ضعيف جدا؛ قال البخاري:\n\" ذاهب الحديث \". وقال أبو حاتم:\n\" متروك الحديث \".\nوبهؤلاء الثلاثة أعله المناوي، لكن فاته عزوه للخطيب، وقد خولف (ابن زنبور) هو أو شيخه، فقال حماد بن سلمة: عن علي بن ريد، عن أبي عثمان، عن خالد بن عرفطة، قال: قال رسول الله ﷺ:\n\" يا خالد! إنها ستكون بعدي أحداث وفتن واختلاف، فإن استطعت أن","vol":"6","page":504},{"text":"تكون عبد الله المقتول القاتل، فافعل \".\nرواه أحمد (٥/٢٩٢) والبخاري في \" التاريخ \" (٣/١٣٨) والحاكم في \" المستدرك \" (٣/٢٨١) والطبراني في \" الكبير \" (٤/٢٢٥) وابن أبي عاصم في \" الآحاد والمثاني \" (١/٤٦٦/٦٤٦)، والبزار في \" مسنده \" (٣٣٥٦ - زوائده) .\n<span data-type=\"title\" id=toc-2954>٢٩٤٤ </span>- (أعظم العيادة أجرا أخفها، والتعزية مرة) .\nضعيف جدا\nأخرجه البزار (٨٤): حدثنا هارون بن حاتم: حدثنا محمد بن إسماعيل بن أبي فديك عن علي بن عمر بن علي عن أبيه عن جده رفعه، ومن هذا الوجه رواه البيهقي في \" شعب الإيمان \" (٦/٥٤٢/٩٢١٩) . وقال البزار:\n\" لا نحفظه مرفوعا إلا من هذا الوجه، وأحسب ابن أبي فديك لم يسمع من علي \".\nقلت: هو علي بن عمر بن علي بن الحسين بن علي بن أبي طالب، روى عنه جمع، وذكره ابن حبان في \" الثقات \"، وقال الحافظ:\n\" مستور، من الثامنة \".\nقلت: فهو من طبقة محمد بن إسماعيل بن أبي فديك أو أعلى قليلا فإنه من صغار الثامنة عند الحافظ، فلا وجه لتردد البزار في سماعه من علي بن عمر، فتأمل.\nوإنما علة الحديث شيئان آخران:\nالأول: الإرسال؛ فقد عرفت أن جده عليا ليس هو علي بن أبي طالب، وإنما علي بن الحسين بن علي بن أبي طالب، وهو المعروف بزين العابدين؛ تابعي ثقة.","vol":"6","page":505},{"text":"والآخر: هارون بن حاتم؛ قال النسائي:\n\" ليس بثقة \". وتركه أبو زرعة وأبو حاتم.\n<span data-type=\"title\" id=toc-2955>٢٩٤٥ </span>- (من شرب مسكرا ما كان، لم يقبل الله له صلاة أربعين يوما) .\nمنكر بزيادة \" ما كان \"\nأخرجه الطبراني في \" المعجم الكبير \" (٧/١٨٣/٦٦٧٢) من طريق سليمان بن داود الشاذكوني: حدثنا محمد بن سليمان بن مسمول: حدثنا يزيد بن عبد الملك عن يزيد بن خصيفة عن السائب بن يزيد مرفوعا.\nقلت: وهذا إسناد مسلسل بالضعفاء: الشاذكوني واللذان فوقه، والأول أسوؤهم فإنه متهم بالكذب والوضع، ولذلك فقد قصر الهيثمي حين قال في \" المجمع \" (٥/٧١):\n\" رواه الطبراني، وفيه يزيد بن عبد الملك النوفلي، وهو متروك، ونقل عن ابن معين في رواية: \" لا بأس به \"، وضعفه في روايتين \".\nوقد صح الحديث بدون الزيادة المذكورة من حديث ابن عمر وابن عمرو ﵄، فانظره في \" صحيح الجامع الصغير \".","vol":"6","page":506},{"text":"<span data-type=\"title\" id=toc-2956>٢٩٤٦ </span>- (إن كان شيء من الداء يعدي فهو هذا) .\nموضوع\nرواه الحارث بن أبي أسامة في \" المسند \" (ص ١٢٥ - من زوائده): حدثنا الخليل بن زكريا: حدثنا عبد الله بن عون عن نافع عن ابن عمر: أن رسول الله ﷺ مر بعسفان واد من المجذومين فأسرع السير قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، الخليل بن زكريا متروك كما قال الحافظ،","vol":"6","page":506},{"text":"ومن طريقه أخرجه ابن عدي (١٢٢/٢) في جملة أحاديث ساقها له؛ وقال:\n\" وهذه الأحاديث كلها مناكير من جهة الإسناد والمتن، وعامة أحاديثه مناكير \".\nوقال الذهبي في ترجمته من \" الميزان \":\n\" ومن أنكر ما له حديثه عن ابن عون.... \" يعني هذا.\nوظاهر الحديث ينفي العدوى، وهي ثابتة في أحاديث كثيرة منها حديث \" اتقوا المجذوم كما يتقى الأسد \"، وهو مخرج في \" الصحيحة \" (٧٨١)\n<span data-type=\"title\" id=toc-2957>٢٩٤٧ </span>- (لعلكم تقاتلون قوما فتظهرون عليهم، فيتقونكم بأموالهم دون أنفسهم وأبنائهم فيصالحونكم على صلح، فلا تصيبوا منهم فوق ذلك فإنه لا يصلح لكم) .\nضعيف\nأخرجه أبو داود (٢/٤٦)، وأبو القاسم بن سلام في \" الأموال \" (ص ١٤٣ رقم ٣٨٨ و٣٨٩) عن هلال بن يساف عن رجل من ثقيف عن رجل من جهينة مرفوعا.\nقلت: وهذا سند ضعيف، لأن الثقفي مجهول لا يدرى من هو؟ ثم خرجته في \" ضعيف أبي داود \" (٥٤٢) بزيادة في المصادر.","vol":"6","page":507},{"text":"<span data-type=\"title\" id=toc-2958>٢٩٤٨ </span>- (أنا أنبئك بخير رجل ربح، قال: ما هو يا رسول الله؟ قال ركعتين بعد الصلاة) .\nضعيف\nأخرجه أبو داود (١/٤٣٩) عن أبي سلام قال: حدثني عبيد الله بن سلمان: أن رجلا من أصحاب النبي ﷺ حدثه قال:","vol":"6","page":507},{"text":"\" لما فتحنا خيبر أخرجوا غنائمهم من المتاع والسبي، فجعل الناس يتبايعون غنائمهم، فجاء رجل فقال: يا رسول الله لقد ربحت ربحا ما ربح مثله أحد من أهل هذا الوادي! قال: ويحك ما ربحت؟ قال: ما زلت أبيع وابتاع حتى ربحت ثلاثمئة أوقية. فقال رسول الله ﷺ.. \" فذكره.\nقلت: وهذا إسناد ضعيف، عبيد الله بن سلمان هذا لا يعرف إلا بهذا الإسناد؛ كما أفاده الذهبي، ولذا قال الحافظ:\n\" مجهول \".\n<span data-type=\"title\" id=toc-2959>٢٩٤٩ </span>- (أنا أول من تنشق عنه الأرض، ثم أبو بكر، ثم عمر، ثم آتي أهل البقيع فيحشرون معي، ثم أنتظر أهل مكة حتى أحشر بين الحرمين) .\nضعيف\nرواه الترمذي (٤/٣١٧)، وابن حبان (٢١٩٤)، والحاكم (٣/٦٨)، وأبو عثمان البجيرمي (ق ١٤/١ - فوائده)، وابن عساكر (٢٣/٢٧/٢) عن عبد الله بن نافع الصائغ: أخبرنا عاصم بن عمر العمري عن عبد الله بن دينار عن ابن عمر مرفوعا. ورواه الطبراني والحاكم (٢/٤٦٥) من هذا الوجه إلا أنهما قالا:\n\" عن عاصم بن عمر عن أبي بكر بن سالم عن ابن عمر به \". وقال الحاكم:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" قلت: عاصم هو أخو عبد الله؛ ضعفوه \". وأما الترمذي فقال:\n\" حديث حسن غريب، وعاصم ليس عندي بالحافظ [ولا] عند أهل الحديث \".","vol":"6","page":508},{"text":"ثم رواه ابن عساكر عن عبد الله بن إبراهيم الغفاري عن عبد الله بن عمرو ومالك بن أنس عن نافع عن ابن عمر به.\nقلت: والقاسم هذا متروك أيضا، رماه أحمد بالكذب.\nوأخرجه ابن النجار في \" تاريخ المدينة \" (٤٠١) عن محمد بن عثمان: حدثنا أبي عن عبد الرحمن بن أبي الزناد عن أبيه عن الأعرج عن أبي هريرة مرفوعا به نحوه.\nقلفت: وهذا إسناد ضعيف جدا عثمان هذا والد محمد - وهو ابن خالد بن عمر العثماني - متروك الحديث كما في \" التقريب \".\nوبالجملة فالحديث ضعيف.\n<span data-type=\"title\" id=toc-2960>٢٩٥٠ </span>- (لأن يهدي الله على يديك رجلا خير لك مما طلعت عليه الشمس وغربت) .\nضعيف\nرواه الطبراني (١/٩١/١) عن أبي خالد الدالاني يزيد بن عبد الرحمن بن أبي خالد عن زيد بن أسلم عن يزيد بن زياد مولى ابن عباس عن أبي رافع قال: قال رسول الله ﷺ لعلي: فذكره.\nثم رواه (١/٩٨/١) هو، والحاكم (٣/٥٩٨) من طريق قيس بن الربيع عن","vol":"6","page":509},{"text":"يزيد بن عبد الرحمن بن أبي خالد عن عبد الرحمن بن عبد الله مولى علي بن أبي رافع به.\nقلت: وإسناده ضعيف من الوجهين، لأن مدارهما على أبي خالد الدالاني وهو ضعيف. وعبد الرحمن بن عبد الله مولى علي لم أجد من ترجمه، ويغلب على ظني أنه عبد الرحمن بن أبي رافع المترجم في \" التهذيب \" وغيره، وفي \" التقريب \":\n\" عبد الرحمن بن أبي رافع، ويقال: ابن فلان بن أبي رافع، شيخ لحماد بن سلمة بن سلمة، مقبول، من الرابعة \".\nقلت: وهو يروي عن أبي رافع بواسطة عمته سلمى. وعنه حماد بن سلمى. وهو يسميه في أكثر الروايات عنه: عبد الرحمن بن أبي رافع، لكني وجدت له رواية في \" مسند أحمد \" (٦/٩) سماه فيها \" عبد الرحمن بن عبد الله بن أبي رافع عن عمته عن أبي رافع \". ففيها بيان أن اسم والد عبد الرحمن عبد الله كما في رواية الدالاني هذه. وعليه فأبو رافع جده. فإذا ثبت هذا فالسند منقطع لعدم تصريحه بسماعه من أبي رافع، وقد روى عنه بالواسطة كما سبق.\nوالحديث قال الهيثمي في \" المجمع \" (٥/٣٣٤):\n\" رواه الطبراني عن يزيد بن أبي زياد مولى ابن عباس، ذكره المزي في الرواة عن أبي رافع، وذكره ابن حبان في \" الثقات \"، وبقية رجال الطريق الأولى ثقات \".\nكذا قال، وقد عرفت أن مدار الطريقين على الدالاني؛ وأنه ضعيف. ومن ضعفه أنه روى هذا الحديث تارة بالإسناد الأول عن أبي رافع وتارة بالإسناد الآخر!","vol":"6","page":510},{"text":"ورواه ابن المبارك في \" الزهد \" (٢٢٠/١): أنبأنا ابن لهيعة عن ابن أبي جعفر: أن رسول الله ﷺ حين بعث معاذا يعلم الدين قال: فذكره. إلا أنه قال: \".. خير لك من الدنيا وما فيها \".\n(تنبيه): هذا الحديث مما عزاه الدكتور فايز المط في كتابه \" القبس \" رقم (١١٥٦ - طبع المكتب الإسلامي) مع الأسف! للبخاري ومسلم! وإنما هو عندهما من طريق أخرى عن سهل بن سعد بلفظ: \" خير لك من حمر النعم \"، وهو مخرج في \" تخريج فقه السيرة \" (٣٧١)، ومن عجائب هذا الدكتور أنه جعل هذا اللفظ تمام حديث الترجمة وعطفه عليه بقوله: \" أو قيم \"!!\n<span data-type=\"title\" id=toc-2961>٢٩٥١ </span>- (لله أشد أذنا إلى الرجل الحسن الصوت بالقرآن من صاحب القينة إلى قينته) .\nضعيف\nرواه ابن ماجه (١٣٤٠)، وابن حبان (٦٥٩)، والحاكم (١/٥٧١)، وأحمد (٦/١٩ - ٢٠)، وابن عساكر (١٧/٢٣٢/١) عن الوليد بن مسلم قال: حدثنا الأوزاعي عن إسماعيل بن عبيد الله بن أبي المهاجر عن ميسرة مولى فضالة عن فضالة بن عبيد قال: قال رسول الله ﷺ: فذكره. وقال الحاكم:\n\" صحيح على شرط الشيخين \". ورده الذهبي بقوله:\n\" قلت: بل هو منقطع \".\nقلت: وإنما قال الحاكم ما قال؛ لأنه ليس في إسناده ميسرة مولى فضالة وهو رواية لأحمد. وكأن ذلك من عمل الوليد بن مسلم، فإنه كان يدلس تدليس التسوية، فيظهر أنه كان أحيانا يدلس ميسرة هذا، وأحيانا يظهره ويثبته وهو علة الحديث؛ فإنه لا يعرف كما أشار إلى ذلك الذهبي بقوله:","vol":"6","page":511},{"text":"\" ما حدث عنه سوى إسماعيل بن عبيد الله \".\nولم يوثقه أحد غير ابن حبان على قاعدته في توثيق المجهولين، ولذلك لم يتابعه الحافظ في توثيقه فإنه قال في ترجمته من \" التقريب \":\n\" مقبول \".\nيعني عند المتابعة، وإلا فلين الحديث كما نص عليه في المقدمة، ولا نعلم أحادا تابعه عليه بهذا اللفظ، فهو ضعيف. فقول البوصيري في \" الزوائد \" (١٠٣/١ - مصورة المكتب):\n\" هذا إسناد حسن لقصور درجة ميسرة مولى فضالة وراشد بن سعيد عن درجة أهل الحفظ والضبط \".\nقلت: فهو غير حسن، لأن ميسرة لم تثبت عدالته كما عرفت، وعليه فلا يصح وصفه بالحفظ القاصر فتنبه.\nوأما راشد بن سعيد، فهو متابع.\n<span data-type=\"title\" id=toc-2962>٢٩٥٢ </span>- (أنا محمد بن عبد الله بن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب بن مرة بن كعب بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار، وما افترق الناس فرقتين إلا جعلني الله ﷿ في الخير منهما، حتى خرجت من نكاح ولم أخرج من سفاح؛ من لدن آدم ﵇ حتى انتهيت إلى أبي وأمي، فأنا خيركم نفسا وخيركم أبا) .","vol":"6","page":512},{"text":"ضعيف جدا. رواه البيهقي في \" دلائل النبوة \" (١/١٧٤)، والديلمي (١/٢/٣٠٥ - ٣٠٦)، والضياء في \" المنتقى من حديث الأمير أبي أحمد وغيره \" (٢٦٨/٢) من طريق صالح بن علي النوفلي قال: أخبرنا عبد الله بن محمد بن ربيعة قال: أخبرنا مالك بن أنس عن الزهري عن أنس بن مالك وأبي بكر بن عبد الرحمن قالا:\nخطب رسول الله ﷺ الناس فقال: فذكره.\nثم رواه الضياء من طريق الحاكم بسنده عن محمد بن سعيد القاضي به إلا أنه لم يذكر في سنده \" وأبي بكر بن عبد الرحمن \"، وقال الضياء:\n\" مضطرب \"\nورواه ابن عساكر (١/١٩٦/١) من طريق الحاكم والبيهقي عن محمد بن سعيد القاضي وقال:\n\" قال البيهقي: تفرد به عبد الله بن محمد بن ربيعة القدامي، وعنده أفراد لم يتابع عليها \".\nقلت: وهو ضعيف جدا؛ قال الذهبي:\n\" أحد الضعفاء، أتى عن مالك بمصائب، ضعفه ابن عدي وغيره \".\nوقال الحاكم والنقاش:\n\" روى عن مالك أحاديث موضوعة \".\n<span data-type=\"title\" id=toc-2963>٢٩٥٣ </span>- (أنا سابق العرب إلى الجنة، وصهيب سابق الروم إلى الجنة، وبلال سابق الحبشة إلى الجنة، وسلمان سابق فارس إلى الجنة) .","vol":"6","page":513},{"text":"ضعيف. روي من حديث أبي أمامة الباهلي، وأنس بن مالك، وأم هانىء، والحسن البصري مرسلا.\n١- أما حديث أبي أمامة؛ فيرويه عطية بن بقية بن الوليد: حدثني أبي: حدثنا محمد بن زياد الألهاني قال: سمعت أبا أمامة الباهلي به.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٥٧)، و\" الأوسط \"، ومن طريقه ابن عساكر في \" التاريخ \" (٨/١٩٠/١)، وابن عدي في \" الكامل \" (ق ٤٣/١)، وعنه ابن عساكر أيضا (٣/٢٢٩/١)، وكذا العراقي في \" محجة القرب \" (ق ٥٥/١) وقال الطبراني:\n\" لا يروى عن أبي أمامة إلا بهذا الإسناد \".\nقلت: وهو ضعيف؛ من أجل عطية بن بقية، فإنه غير معروف بالضبط، قال ابن أبي حاتم (٣/١/٣٨١):\n\" كتبت عنه، ومحله الصدق، وكانت فيه غفلة \".\nوقال ابن حبان في \" الثقات \":\n\" يخطىء، ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة \".\nقلت: قد صرح أبوه بقية بالتحديث عند الطبراني، ولذلك قال الهيثمي في \" مجمع الزوائد \" (١٠/٣٠٥):\n\" رواه الطبراني، وإسناده حسن \"!\nقلت: وليس كذلك لوجهين:\nالأول: ما عرفت من غفلة عطية.","vol":"6","page":514},{"text":"والآخر: أن بقية بن الوليد مدلس، ولم يصرح بالتحديث، إلا في رواية الطبراني، وأما عند الآخرين فقد عنعنه، وفي طريق روايته أيوب بن أبي سليمان أبو ميمون الصوري ولم أجد له ترجمة، فمثله لا يعتمد عليه في إثبات التصريح المذكور، لا سيما وشيخه عطية فيه ضعف كما تقدم.\nثم رأيت الحديث في \" العلل \" (٢/٣٥٣) لابن أبي حاتم من هذا الوجه بدون التحديث ثم قال:\n\" وسمعت أبي وأبا زرعة جميعا يقولان: هذا حديث باطل لا أصل له بهذا الإسناد \".\n٢- وأما حديث أنس؛ فله عنه طرق:\nالأولى: عن عمارة بن زاذان عن ثابت عن أنس مرفوعا بلفظ:\n\" السباق أربعة، أنا سابق العرب..... \" الحديث دون قوله:\n\" في الجنة \" في الأربعة.\nأخرجه البزار في \" مسنده \" (٢٦٠٧ - كشف)، وعنه العراقي أيضا، والحاكم (٣/٤٠٢)، وأبو نعيم في \" الحلية \" (١/١٨٥) و\" أخبار أصبهان \" (١/٤٩)، وعنه ابن عساكر (٣/٢٢٨/٢) وسكت عليه الحاكم؛ وتعقبه الذهبي فقال:\n\" قلت: عمارة واه، ضعفه الدارقطني \".\nوقال نحوه في كتابه \" الضعفاء والمتروكين \".\nوقال الحافظ:\n\" صدوق كثير الخطأ \".","vol":"6","page":515},{"text":"قلت: فقول الهيثمي (٩/٣٠٥):\n\" رواه الطبراني ورجاله رجال الصحيح غير عمارة بن زاذان، وهو ثقة، وفيه خلاف \".\nقلت: فهو لا يخلو من تساهل، كما هو ظاهر. وقال العراقي:\n\" هذا حديث حسن، وقد اختلفوا في عمارة، فقال البخاري: ربما يضطرب في حديثه. وقال أبو حاتم: يكتب حديثه ولا يحتج به. وقال أبو زرعة: لا بأس به، وقال ابن عدي: هو عندي لا بأس به، ممن يكتب حديثه. وله طريق آخر رواه الحارث بن أبي أسامة في \" مسنده \" عن عبد العزيز عن شيخ من بني تميم عن أنس مختصرا \".\nالطريق الثانية: عن يحيى بن عقبة بن أبي العيزار عن محمد بن جحادة عن أنس به.\nأخرجه أبو نعيم في \" الأخبار \"، وابن عساكر (٧/٢٠٣/١) .\nويحيى هذا قال أبو حاتم:\n\" يفتعل الحديث \".\nالثالثة: عن يوسف بن إبراهيم عن أنس به.\nأخرجه ابن عساكر.\nويوسف هذا قال البخاري: \" صاحب عجائب \". وقال ابن حبان:\n\" يروي عن أنس ما ليس من حديثه، لا تحل الرواية عنه \".\nالرابعة: عن شيخ من بني تميم عنه مختصرا.\nرواه الحارث بن أبي أسامة كما سبق في كلام العراقي.","vol":"6","page":516},{"text":"٣- وأما حديث أم هانىء؛ فيرويه فايد العطار عنها.\nرواه الطبراني، وفايد متروك كما قال الهيثمي (٩/٣٠٥) .\n٤- وأما حديث الحسن البصري؛ فيرويه يونس عنه قال: قال رسول الله ﷺ: فذكره؛ دون ذكر الجنة، ودون ذكر صهيب.\nأخرجه ابن سعد في \" الطبقات \" مفرقا في مواضع (١/٢١ و٣/٢٣٢ و٤/٨٢ و٧/٣١٨ و٣٨٥) .\nقلت: وهو مرسل صحيح الإسناد.\n٢٩٥٤ - (أنت أكبر ولد أبيك فحج عنه) .\nضعيف\nأخرجه النسائي (٢/٥)، والدارمي (٢/٤١)، وأحمد (٤/٣ و٥) من طريق منصور عن مجاهد عن يوسف بن الزبير عن عبد الله بن الزبير: أن النبي ﷺ قال لرجل:.... فذكره.\nوفي رواية للنسائي وأحمد:\nجاء رجل من خثعم إلى رسول الله ﷺ فقال:\nإن أبي شيخ كبير لا يستطيع الركوب، وأدركته فريضة الله في الحج، فهل يجزىء أن أحج عنه؟ قال: أنت أكبر ولده؟ قال: نعم، قال:\n\" أرأيت لو كان عليه دين أكنت تقضيه؟ قال: نعم، قال: فحج عنه \".\nوهكذا أخرجه البيهقي (٤/٣٢٩) وقال:\n\" اختلف في هذا على منصور، فرواه جرير بن عبد الحميد هكذا، ورواه عبد العزيز بن عبد الصمد عن منصور عن مجاهد عن مولى لابن الزبير يقال له","vol":"6","page":517},{"text":"يوسف بن الزبير، أو الزبير بن يوسف عن ابن الزبير عن سودة بنت زمعة ﵂ قالت: جاء رجل إلى النبي ﷺ فقال: (قلت: فذكره، إلا أنه قال) فقضيته قبل منك؟ قال: نعم، قال: فالله أرحم، حج عن أبيك \".\nأخرجه الدارمي والبيهقي ثم قال:\n\" رواه إسرائيل عن منصور عن مجاهد عن مولى لآل ابن الزبير عن ابن الزبير أن سودة ﵂ قالت: يا رسول الله. فذكره. وأرسله الثوري عن منصور فقال: عن يوسف بن الزبير عن النبي ﷺ، كذلك قاله البخاري \".\nقلت: ويوسف بن الزبير؛ لم يوثقه غير ابن حبان وروى عنه بكر بن عبد الله المزني أيضا، وقال ابن جرير:\n\" مجهول لا يحتج به \"، ولذلك قال الحافظ:\n\" مقبول \" يعني عند المتابعة. وأما الذهبي فقال:\n\" صالح الحال \".\nثم ساق له حديثا غير هذا من روايته عن ابن الزبير أيضا ثم قال:\n\" هذا حديث صحيح الإسناد \"!\nقلت: كذا قال، ولم يمل القلب إليه، فإن الحديث محفوظ في \" الصحيحين \" وغيرهما دون هذه الزيادة: \" أنت أكبر ... \" فهي منكرة أو شاذة. والله أعلم.\n<span data-type=\"title\" id=toc-2964>٢٩٥٥ </span>- (أنا مدينة العلم، وعلي بابها، فمن أراد العلم فليأته من بابه) .","vol":"6","page":518},{"text":"موضوع.\nأخرجه ابن جرير الطبري في \" تهذيب الآثار \" كما يأتي، والطبراني في \" المعجم الكبير \" (٣/١٠٨/١)، والحاكم (٣/١٢٦)، والخطيب في \" تاريخ بغداد \" (١١/٤٨)، وابن عساكر في \" تاريخ دمشق \" (١٢/١٥٩/٢) من طريق أبي الصلت عبد السلام بن صالح العروي: أخبرنا أبو معاوية عن الأعمش عن مجاهد عن ابن عباس مرفوعا. وقال ابن جرير والحاكم:\n\" صحيح الإسناد \". ورده الذهبي بقوله:\n\" بل موضوع \". ثم قال الحاكم:\n\" وأبو الصلت ثقة مأمون \". فتعقبه الذهبي بقوله:\n\" قلت: لا والله، لا ثقة ولا مأمون \".\nوقال في كتابه \" الضعفاء والمتروكين \":\n\" اتهمه بالكذب غير واحد، قال أبو زرعة: لم يكن بثقة. وقال ابن عدي: متهم. وقال غيره: رافضي \".\nوقال في كتابه \" الضعفاء والمتروكين \":\n\" اتهمه بالكذب غير واحد، قال أبو زرعة: لم يكن بثقة. وقال ابن عدي: متهم. وقال غيره: رافضي \". وقال الحافظ في \" التقريب \":\n\" صدوق، له مناكير، وكان يتشيع، وأفرط العقيلي فقال: كذاب \".\nقلت: لم يوثقه أحد سوى ابن معين، وقد اضطرب قوله فيه على وجوه:\nالأول: أنه ثقة. رواه عنه الدوري. أخرجه الحاكم (٣/١٢٦)، والخطيب في \" التاريخ \" (١١/٥٠) .\nالثاني: ثقة صدوق. رواه عنه عمر بن الحسن بن علي بن مالك في \" التاريخ \" (١١/٤٨) .\nالثالث: ما أعرفه بالكذب. وقال مرة: لم يكن عندنا من أهل الكذب.","vol":"6","page":519},{"text":"رواه عنه ابن الجنيد. أخرجه في \" التاريخ \" (١١/٤٩) . وقال أحمد بن محمد بن القاسم بن محرز في \" جزء معرفة الرجال \" ليحيى بن معين (ق ٤/٢):\n\" وسألت يحيى عن أبي الصلت عبد السلام بن صالح الهروي؟ فقال: ليس ممن يكذب \". ورواه عنه الخطيب (١١/٥٠) .\nالرابع: قال أبو علي صالح بن محمد وقد سئل عن أبي الصلت: رأيت يحيى بن معين يحسن القول فيه. كذا أخرجه الخطيب عنه. وأخرجه الحاكم (٣/١٢٧) من طريق أخرى عنه قال:\n\" دخل يحيى بن معين ونحن معه على أبي الصلت، فسلم علليه، فلما خرج تبعته فقلت له: ما تقول رحمك الله في أبي الصلت؟ فقال: هو صدوق \".\nالخامس: ما أعرفه! أخرجه الخطيب (١١/٤٩) من طريق عبد الخالق بن منصور قال: وسألت يحيى بن معين عن أبي الصلت؟ فقال: فذكره. وقال الخطيب:\n\" قلت: أحسب عبد الخالق سأل يحيى بن معين عن حال أبي الصلت قديما، ولم يكن يحيى إذ ذاك يعرفه، ثم عرفه بعد \".\nقلت: وهذا جمع حسن بين هذه الأقوال، على أنها باستثناء القول الأخير، لا تعارض كبير بينها كما هو ظاهر. إلا أن القول الثالث: \" ما أعرفه بالكذب \". ليس نصا في التوثيق، لأنه لا يثبت له الضبط والحفظ الذي هو العمدة في الرواية. فيبدو لي - والله أعلم - أن ابن معين لم يكن جازما في توثيقه، ولذلك اختلفت الرواية عنه، وسائر الأئمة قد ضعفوه وطعنوا فيه فالعمدة عليهم دونه.\nوكذلك اختلف قول ابن معين في الحديث نفسه على وجوه:\nالأول: هو صحيح. أخرجه الخطيب عن القاسم بن عبد الرحمن الأنباري عنه.","vol":"6","page":520},{"text":"الثاني: ما هذا الحديث بشيء. قاله في رواية عبد الخالق المتقدمة عنه.\nالثالث: قال يحيى بن أحمد بن زياد: وسألته يعني ابن معين عن حديث أبي معاوية الذي رواه عبد السلام الهروي عنه عن الأعمش: حديث ابن عباس؟ فأنكره جدا. أخرجه الخطيب (١١/٤٩) .\nالرابع: قال ابن محرز في روايته المتقدمة عن ابن معين: فقيل له في حديث أبي معاوية عن الأعمش ... فقال: هو من حديث أبي معاوية، أخبرني ابن نمير قال: حدث به أبو معاوية قديما، ثم كف عنه، وكان أبو الصلت رجلا موسرا يطلب هذه الأحاديث، ويكرم المشايخ، وكانوا يحدثونه بها \".\nفهذه الرواية تلتقي مع الثانية والثالثة، لقول ابن نمير أن أبا معاوية كف عنه.\nالخامس: حديث كذب ليس له أصل. قال ابن قدامة في \" المنتخب \" (١٠/٢٠٤/١):\n\" وقال محمد بن أبي يحيى (١): سألت أحمد عن أبي معاوية عن الأعمش عن مجاهد عن ابن عباس مرفوعا به (فذكره)، فقال أحمد: قبح الله أبا الصلت ذاك، ذكر عن عبد الرزاق حديثا له أصل. وقال إبراهيم بن جنيد: سئل يحيى بن معين عن عمر بن إسماعيل بن مجالد بن سعيد؟ فقال: كذاب يحدث أيضا بحديث أبي معاوية عن الأعمش بحديث \" أنا مدينة العلم، وعلي بابها \"، وهذا حديث كذب ليس له أصل. وسألته عن أبي الصلت الهروي؟ فقال: قد سمع، وما أعرفه بالكذب. قلت: فحديث الأعمش عن مجاهد عن ابن عباس؟ قال: ما سمعته قط، وما بلغني إلا عنه \"!\n_________\n(١) قلت: ابن أبي يحيى هذا لم أعرفه، ولم يذكره القاضي أبو يعلى في \" طبقات الحنابلة \". والله أعلم","vol":"6","page":521},{"text":"قلت: فأنت ترى أن أكثر الروايات عن ابن معين تميل إلى تضعيف الحديث وكأنه لذلك تأول الخطيب الرواية الأولى عنه بأنه لا يعني صحة الحديث نفسه وإنما يعني ثبوته عن أبي معاوية ليس إلا، فقال عقبها:\n\" قلت: أراد أنه صحيح من حديث أبي معاوية، وليس بباطل، إذ قد رواه غير واحد عنه \".\nقلت: وقد وقفت على جماعة تابعوا أبا الصلت في روايته عن أبي معاوية، فأنا أسوق لك أسماءهم للنظر في أحوالهم:\nالأول: محمد بن الطفيل. قال محمد بن أبي يحيى المتقدم ذكره عن يحيى بن معين أنه قال: حدثني به ثقة: محمد بن أبي يحيى المتقدم ذكره عن يحيى بن معين أنه قال: حدثني به ثقة: محمد بن الطفيل عن أبي معاوية. كذا في \" منتخب ابن قدامة \" (١٠/٢٠٤/١) .\nقلت: وهذه متابعة قوية إن صح السند عن ابن الطفيل فإنه \" صدوق \" كما في \" التقريب \"، لكن ابن أبي يحيى فيه جهالة كما سبق.\nالثاني: جعفر بن محمد البغدادي أبو محمد الفقيه.\nأخرجه الخطيب في \" التاريخ \" (٧/١٧٢ - ١٧٣) من رواية محمد بن عبد الله أبي جعفر الحضرمي عنه: حدثنا أبو معاوية به. قال أبو جعفر:\n\" لم يرو هذا الحديث عن أبي معاوية من الثقات أحد، رواه أبو الصلت فكذبوه \".\nقلت: فيه إشارة إلى أن جعفر بن محمد ليس بثقة، وقد قال الذهبي:\n\" فيه جهالة \".","vol":"6","page":522},{"text":"ثم ساق له هذا الحديث وقال:\n\" موضوع \".\nوأقره الحافظ على التجهيل، وتعقبه على قوله بأنه \" موضوع \" فقال:\n\" وهذا الحديث له طرق كثيرة في \" مستدرك الحاكم \"، أقل أحوالها أن يكون للحديث أصل، فلا ينبغي أن يطلق القول عليه بالوضع \".\nكذا قال، وفيه نظر، فإن الحديث ليس له عند الحاكم إلا هذه الطريق، وطريق أخرى فقط، وهي الآتية بعد.\nالثالث: محمد بن جعفر الفيدي.\nأخرجه الحاكم (٣/١٢٧) وروى بسنده الصحيح عن العباس بن محمد الدوري أنه قال:\n\" سألت يحيى بن معين عن أبي الصلت الهروي؟ فقال: ثقة. فقلت: أليس قد حدث عن أبي معاوية عن الأعمش \" أنا مدينة العلم \"؟ فقال: قد حدث به محمد بن جعفر الفيدي، وهو ثقة مأمون \".\nورواه الخطيب أيضا (١١/٥٠) عن الدوري بلفظ:\n\" فقال: ما تريدون من هذا المسكين؟ ! أليس قد حدث به محمد بن جعفر الفيدي عن أبي معاوية، هذا أو نحوه \".\nولم يذكر التوثيق! وقد قال الحافظ في ترجمة محمد بن جعفر بن أبي مواثة الكلبي أبي عبد الله وقيل أبو جعفر الكوفي، ويقال البغدادي العلاف المعروف بالفيدي من \" التهذيب \":\n\" روى عنه البخاري حديثا واحدا في \" الهبة \" و..... محمد بن عبد الله","vol":"6","page":523},{"text":"الحضرمي. ذكره ابن حبان في \" الثقات \"..... قلت: وقع في الهبة \": حدثنا محمد بن جعفر أبو جعفر، ولم يذكر نسبه، والذي أظن أنه القومسي، فإنه لم يختلف في أن كنيته أبو جعفر، بخلاف هذا. والقومسي ثقة حافظ، بخلاف هذا، فإن له أحاديث خولف فيها \".\nوقال في \" التقريب \":\n\" محمد بن جعفر الفيدي ... العلاف نزل الكوفة ثم بغداد، مقبول \".\nقلت: ولينظر إذا كان جعفر بن محمد البغدادي المتقدم هو هذا أم غيره، فقد روى عنه الحضرمي أيضا كما تقدم، ويكون انقلب اسمه على بعض الرواة. والله أعلم.\nالرابع: عمر بن إسماعيل بن مجالد قال: حدثنا أبو معاوية به.\nأخرجه العقيلي في \" الضعفاء \" (٢٧٦) وروى عن ابن معين أنه قال:\n\" عمر بن إسماعيل شويطر، ليس بشيء، كذاب، رجل سوء، خبيث، حدث عن أبي معاوية ... \". قال العقيلي:\n\" ولا يصح في هذا المتن حديث \".\nالخامس: رجاء بن سلمة: حدثنا أبو معاوية الضرير به.\nأخرجه الخطيب (٤/٣٤٨) .\nورجاء هذا قال ابن الجوزي:\n\" اتهم بسرقة الأحاديث \".\nالسادس: الحسن بن علي بن راشد.","vol":"6","page":524},{"text":"أخرجه ابن عدي (٩٣/١)، وعنه السهمي في \" تاريخ جرجان \" (٢٤) حدثنا العدوي: حدثنا الحسن بن علي بن راشد حدثنا أبو معاوية به.\nوهذه متابعة قوية، لأن الحسن هذا صدوق رمي بشيء من التدليس كما في \" التقريب \" وقد صرح بالتحديث، لولا أن العدوي هذا كذاب واسمه الحسن بن علي بن زكريا البصري الملقب بالذئب! فهي في حكم المعدوم! ولذلك قال ابن عدي:\n\" وهذا حديث أبي الصلت الهروي عن أبي معاوية، على أنه قد حدث [به] غيره، وسرقه منه من الضعفاء، وليس أحد ممن رواه عن أبي معاوية خيرا وأصدق من الحسن بن علي بن راشد الذي ألزقه العدوي عليه \".\nقلت: فهؤلاء ستة متابعين لأبي الصلت، ليس فيهم من يقطع بثقته، لأن من وثق منهم، فليس توثيقه مشهورا، مع قول أبي جعفر الحضرمي المتقدم:\n\" لم يروه عن أبي معاوية من الثقات أحد \".\nمع احتمال أن يكونوا سرقوه عن أبي الصلت، وهو ما جزم به ابن عدي كما تقدم ويأتي.\nوقد وجدت لأبي معاوية متابعا، ولكنه لا يساوي شيئا، فقال ابن عدي (ق ١٨٢ - ١٨٣): حدثنا أحمد بن حفص السعدي: حدثنا سعيد بن عقبة عن الأعمش به؛ وقال:\n\" سعيد بن عقبة؛ سألت عنه ابن سعيد؟ فقال: لا أعرفه. وهذا يروي عن أبي معاوية عن الأعمش، وعن أبي معاوية يعرف بأبي الصلت عنه، وقد سرقه عن أبي الصلت جماعة ضعفاء، فرووه عن أبي معاوية، وألزق هذا الحديث على","vol":"6","page":525},{"text":"غير أبي معاوية، فرواه شيخ ضعيف، يقال له: عثمان بن عبد الله الأموي عن عيسى بن يونس عن الأعمش. وحدثناه بعض الكذابين عن سفيان بن وكيع عن أبيه عن الأعمش \".\nقلت: وأحمد بن حفص السعدي شيخ ابن عدي في \" هذا المتابع؛ قال الذهبي:\n\" صاحب مناكير، قال حمزة السهمي: لم يتعمد الكذب. وكذا قال ابن عدي \". وقال في سعيد بن عقبة عقب الحديث:\n\" لعله اختلفه السعدي \".\nوعثمان بن عبد الله الأموي الراوي عن المتابع الثاني؛ قال الذهبي في \" الضعفاء \":\n\" متهم، واه، رماه بالوضع ابن عدي وغيره \".\nقلت: ومع ضعف هذه الطرق كلها، وإمساك أبي معاوية عن التحديث به؛ فلم يقع في شيء منها تصريح الأعمش بالتحديث. فإن الأعمش وإن كان ثقة حافظا لكنه يدلس كما قال الحافظ في \" التقريب \"، لا سيما وهو يرويه عن مجاهد، ولم يسمع منه إلا أحاديث قليلة، وما سواها فإنما تلقاها عن أبي يحيى القتات أو ليث عنه. فقد جاء في \" التهذيب \":\n\" وقال يعقوب بن شيبة في \" مسنده \": ليس يصح للأعمش عن مجاهد إلا أحاديث يسيرة، قلت لعلي بن المديني: كم سمع الأعمش من مجاهد؟ قال: لا يثبت منها إلا ما قال: \" سمعت \"، هي نحو من عشرة، وإنما أحاديث مجاهد عنده عن أبي يحيى القتات. وقال عبد الله بن أحمد عن أبيه: في أحاديث","vol":"6","page":526},{"text":"الأعمش عن مجاهد، قال أبو بكر بن عياش عنه: حدثنيه ليث عن مجاهد \".\nقلت: وأبو يحيى القتات، وليث - وهو ابن أبي سليم - كلاهما ضعيف. فما دام أن الأعمش لم يصرح بسماعه من مجاهد في هذا الحديث، فيحتمل أن يكون أخذه بواسطة أحد هذين الضعيفين، فبذلك تظهر العلة الحقيقية لهذا الحديث، ولعله لذلك توقف أبو معاوية عن التحديث به. والله أعلم.\nوقد روي الحديث عن علي أيضا، وجابر، وأنس بن مالك.\n١- أما حديث علي؛ فأخرجه الترمذي واستغربه، وقد بينت علته في \" تخريج المشكاة \" (٦٠٨٧) .\n٢- وأما حديث جابر، فيرويه أحمد بن عبد الله بن يزيد الحراني: حدثنا عبد الرزاق: حدثنا سفيان الثوري عن عبد الله بن عثمان بن خثيم عن عبد الرحمن بن عثمان التيمي قال: سمعت رسول الله ﷺ يوم الحديبية وهو آخذ بيد علي يقول:\n\" هذا أمير البررة، وقاتل الفجرة، منصور من نصره، مخذول من خذله، - يمد بها صوته -، أنا مدينة العلم.... \".\nأخرجه الحاكم (٣/١٢٧ و١٢٩) مفرقا، والخطيب (٢/٣٧٧) . وقال الحاكم:\n\" إسناده صحيح \"! ورده الذهبي بقوله:\n\" قلت: العجب من الحاكم وجرأته في تصحيح هذا وأمثاله من البواطيل، وأحمد هذا دجال كذاب \".\nوقال في الموضع الثاني:","vol":"6","page":527},{"text":"\" قلت: بل والله موضوع، وأحمد كذاب، فما أجهلك على سعة معرفتك \".\nوقال الخطيب في ترجمة أحمد هذا وقد ساق له الشطر الأول من الحديث:\n\" وهو أنكر ما حفظ عليه. قال ابن عدي: كان يضع الحديث \".\n٣- وأما حديث أنس؛ فله عنه طريقان:\nالأولى: عن محمد بن جعفر الشاشي: أخبرنا أبو صالح أحمد بن مزيد: أخبرنا منصور بن سليمان اليمامي: أخبرنا إبراهيم بن سابق: أخبرنا عاصم بن علي: حدثني أبي عن حميد الطويل عنه مرفوعا به دون قوله: \" فمن أراد.... \" وزاد:\n\" وحلقتها معاوية \"!\nأخرجه محمد بن حمزة الفقيه في \" أحاديثه \" (٢١٤/٢) .\nقلت: وهذا إسناد ضعيف مظلم، من دون عاصم بن علي لم أعرف أحدا منهم، ووالد عاصم - وهو علي بن عاصم بن صهيب الواسطي - ضعيف؛ قال الحافظ:\n\" صدوق، يخطىء، ويصر \".\nولست أشك أن بعض الكذابين سرق الحديث من أبي الصلت وركب عليه هذه الزيادة انتصارا لمعاوية ﵁ بالباطل، وهو غني عن ذلك.\nالثانية: عن عمر بن محمد بن الحسين الكرخي: أخبرنا علي بن محمد بن يعقوب البردعي: أخبرنا أحمد بن محمد بن سليمان قاضي القضاة بـ (نوقان): حدثني أبي: أخبرنا الحسن بن تميم بن تمام عن أنس بن مالك به دون الزيادة، وزاد:\n\".... وأبو بكر وعمر وعثمان سورها، وعلي بابها ... \".","vol":"6","page":528},{"text":"أخرجه ابن عساكر في \" تاريخ دمشق \" (١٣/١٧٦/٢) وقال:\n\" منكر جدا، إسنادا ومتنا \".\nقلت: بل باطل ظاهر البطلان من وضع بعض جهلة المتعصبين ممن ينتمون للسنة.\nوجملة القول؛ أن حديث الترجمة ليس في أسانيده ما تقوم به الحجة، بل كلها ضعيفة، وبعضها أشد ضعفا من بعض، ومن حسنه أو صححه فلم ينتبه لعنعنة الأعمش في الإسناد الأول.\nفإن قيل: هذا لا يكفي للحكم على الحديث بالوضع.\nقلت: نعم، ولكن في متنه ما يدل على وضعه كما بينه شيخ الإسلام ابن تيمية ﵀ تعالي في \" منهاج السنة \" قال:\n\" وحديث \" أنا مدينة العلم وعلى بابها \" أضعف وأوهى، ولهذا إنما يعد في الموضوعات وإن رواه الترمذي، وذكره ابن الجوزي وبين أن سائر طرقه موضوعة، والكذب يعرف من نفس متنه، فإن النبي ﷺ إذا كان مدينة العلم، ولم يكن لها إلا باب واحد، ولم يبلغ العلم عنه إلا واحد؛ فسد أمر الإسلام. ولهذا اتفق المسلمون على أنه لا يجوز أن يكون المبلغ عنه العلم واحد، بل يجب أن يكون المبلغون أهل التواتر الذين يحصل العلم بخبرهم للغائب، وخبر الواحد لا يفيد العلم بالقرآن والسنن المتواترة. وإذا قالوا: ذلك الواحد المعصوم يحصل العلم بخبره. قيل لهم: فلابد من العلم بعصمته أولا، وعصمته لا تثبت بمجرد خبره قبل أن نعرف عصمته لأنه دور ولا إجماع فيها. ثم علم الرسول ﷺ من الكتاب والسنة قد طبق الأرض، وما انفرد به علي عن رسول الله ﷺ فيسير قليل، وأجل التابعين بالمدينة هم الذين تعلموا في زمن عمر وعثمان. وتعليم معاذ للتابعين","vol":"6","page":529},{"text":"ولأهل اليمن أكثر من تعليم علي ﵁، وقدم علي على الكوفة وبها من أئمة التابعين عدد: كشريح، وعبيدة، وعلقمة، ومسروق، وأمثالهم \" (١) .\nثم رأيت ابن جرير الطبري قد أخرج الحديث في \" التهذيب \" (١/٩٠ - ٩١/١٨١ و١٨٢) من طريق عبد السلام وإبراهيم بن موسى الرازي وقال:\n\" والرازي هذا ليس بالفراء، (وقال:) لا أعرفه ولا سمعت منه غير هذا الحديث \".\nقلت: قال ابن عدي:\n\" له حديث منكر عن أبي معاوية \".\nوكأنه يعني هذا.\nقلت: وقد خفي على الشيخ الغماري كثير من هذه الحقائق، فذهب إلى تصحيح الحديث في رسالة له سماها \" فتح الملك العلي بصحة حديث باب مدينة العلم علي \" والرد عليه يتطلب تأليف رسالة، والمرض والعمر أضيق من ذلك، لكن بالمقابلة تتبين الحقيقة لمن أرادها.\n<span data-type=\"title\" id=toc-2965>٢٩٥٦ </span>- (أنت صاحبي على الحوض، وصاحبي في الغار. قاله لأبي بكر الصديق) .\nضعيف\nأخرجه الترمذي (٢/٢٩١) من طريق كثير أبي إسماعيل عن جميع ابن عمير التيمي عن ابن عمر أن رسول الله ﷺ قال لأبي بكر:.... فذكره. وقال:\n\" حسن صحيح غريب \".\n_________\n(١) منهاج السنة (٤ / ١٣٨ - ١٣٩)، مختصره (ص ٤٩٦، ٤٩٧) .","vol":"6","page":530},{"text":"قلت: وفيه تساهل كبير، فإن جميع بن عمير وكثيرا هذا - وهو ابن إسماعيل - ضعيفان، والأول أشد ضعفا من الآخر فقد اتهم بالكذب والوضع.\nوقد روي بإسناد آخر خير من هذا؛ يرويه سليمان بن قرم عن الأعمش عن الحكم عن مقسم عن ابن عباس:\n\" أن النبي ﷺ بعث أبا بكر بـ (براءة)، ثم أتبعه غدا يعني عليا، فأخذها منه، فقال أبو بكر: يا رسول الله! حدث في شيء؟ قال: لا، أنت صاحبي في الغار، وعلى الحوض، ولا يؤدي عني إلا أنا أو علي.... \".\nأخرجه ابن عدي (١٥٥/١) وقال:\n\" لا يتابع عليه سليمان بن قرم، وأحاديثه حسان إفرادات، وهو خير من سليمان بن أرقم بكثير \".\nقلت: وقال الذهبي عقبه:\n\" كذا قال! وغيره يضعفه \".\nوقال الحافظ في \" التقريب \":\n\" سيىء الحفظ \".\nقلت: فالحديث ضعيف. والله أعلم.\n<span data-type=\"title\" id=toc-2966>٢٩٥٧ </span>- (انزلا فكلا من جيفة هذا الحمار فما نلتما من عرض أخيكما آنفا أشد من أكل منه، والذي نفسي بيده! إنه الآن لفي أنهار الجنة ينغمس فيها) .\nضعيف\nأخرجه أبو داود (٢/٢٣١ - ٢٣٢ - تازية)، والبيهقي (٨/٢٢٧ - ٢٢٨) من طريق أبي الزبير: أن عبد الرحمن بن الصامت ابن عم أبي هريرة أخبره:","vol":"6","page":531},{"text":"أنه سمع أبا هريرة يقول:\n\" جاء الأسلمي نبي الله ﷺ فشهد على نفسه أنه أصاب امرأة حراما أربع مرات كل ذلك يعرض عنه، فأقبل في الخامسة فقال: أنكتها؟ قال: نعم، قال: حتى غاب ذلك منك في ذلك منها؟ قال: نعم، قال: كما يغيب المرود في المكحلة والرشاء في البئر؟ قال: نعم، قال: فهل تدري ما الزنا؟ قال: نعم؛ أتيت منها حراما ما يأتي الرجل من امرأته حلالا، قال: فما تريد بهذا القول؟ قال: أريد أن تطهرني، فأمر به فرجم، فسمع النبي ﷺ رجلين من أصحابه يقول أحدهما لصاحبه: انظر إلى هذا الذي ستر الله عليه، فلم تدعه نفسه حتى رجم رجم الكلب، فسكت عنهما، ثم سار ساعة حتى مر بجيفة حمار شائل برجله فقال: أين فلان وفلان؟ فقالا: نحن ذان يا رسول الله! قال:.... \" فذكره.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير عبد الرحمن هذا؛ قال الذهبي في \" الميزان \":\n\" تفرد عنه أبو الزبير، فلا يدرى من هذا؟ \"\nثم خرج فيما بعد برقم (٦٣١٨) بتحقيق جديد وفيه الرد على من صححه.\n<span data-type=\"title\" id=toc-2967>٢٩٥٨ </span>- (أنزل القرآن على ثلاثة أحرف) .\nضعيف\nأخرجه الطحاوي في \" مشكل الآثار \" (٤/١٩٥)، والحاكم (٢/٢٢٣)، وأحمد (٥/٢٢)، والبزار (ص ٢٢٦ - زوائده)، وابن عدي (٧٧/٢)، وتمام في \" الفوائد \" (٦/١١٠/٢) من طريق عفان بن مسلم قال: حدثنا حماد بن سلمة عن قتادة عن الحسن عن سمرة عن النبي ﷺ به. وقال الحاكم:","vol":"6","page":532},{"text":"\" احتج البخاري برواية الحسن عن سمرة، واحتج مسلم بأحاديث حماد بن سلمة، وهذا الحديث صحيح، وليس له علة \". ووافقه الذهبي.\nوأقول: بلى فيه علتان:\nالأولى: عنعنة الحسن - وهو البصري - فقد كان مدلسا، والبخاري إنما احتج بروايته التي صرح فيها بالتحديث فتنبه.\nوالأخرى: الاختلاف في لفظه على حماد؛ فرواه عفان عنه هكذا. وقال بهز: حدثنا حماد بن سلمة.... فساقه بلفظ:\n\".... سبعة أحرف \".\nأخرجه أحمد (٥/١٦) .\nقلت: وهذا هو الصواب لموافقته لسائر أحاديث الباب، وقد خرجت بعضها في \" صحيح أبي داود \" (١٣٢٧) .\nوالحديث أورده ابن عدي في جملة أحاديث أنكرت على حماد بن سلمة، وقال عقبة:\n\" لا أعلم يرويه بهذا الإسناد غير حماد بن سلمة، وقال: \" على ثلاثة أحرف \"، ولم يقله غيره \".\nوالحديث أورده الهيثمي في \" المجمع \" (٧/١٥٢) بلفظ:\n\" كان يأمرنا أن نقرأ القرآن كما أقرأناه، وقال: إنه نزل على ثلاثة أحرف فلا تختلفوا فيه فإنه مبارك كله، فاقرؤوه كالذي أقرئتموه \"؛ وقال:\n\" رواه الطبراني والبزار وقال: \" لا تجافوا عنه \" بدل \" ولا تحاجوا فيه \"","vol":"6","page":533},{"text":"وإسنادهما ضعيف \".\nقلت: كذا الأصل! وأنت ترى أنه ليس فيه \" ولا تحاجوا فيه \" وإنما \" فلا تختلفوا فيه \". وكذلك هو في \" زوائد البزار \" (ص ٢٢٦) . فالله أعلم. وقد أورده السيوطي في \" الجامع \" من رواية ابن الضريس بلفظ: \" فلا تختلفوا فيه ولا تحاجوا فيه \" فجمع بين اللفظين.\nوإسناد البزار هكذا: حدثنا خالد بن يوسف: حدثني أبي: حدثنا خبيب بن سليمان عن أبيه عن سمرة.\nقلت: وهذا سند ضعيف جدا، خالد بن يوسف - وهو ابن خالد السمتي - قال الذهبي:\n\" أما أبوه فهالك، وأما هو فضعيف \".\n<span data-type=\"title\" id=toc-2968>٢٩٥٩ </span>- (أنكحوا الأيامى - ثلاثا - على ما تراضى به الأهلون، ولو قبضة من أراك) .\nضعيف جدا\nرواه الطبري في \" التفسير \" (٥/٢٥/٤٩٤٦)، والطبراني (٣/١٨٥/٢) عن محمد بن عبد الرحمن البيلماني عن أبيه عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ عبد الرحمن البيلماني ضعيف. وابنه محمد متروك. وقد خالفه عبد الملك بن المغيرة فقال: عن عبد الرحمن البيلماني قال: قال رسول الله ﷺ: ... فذكره دون قوله: \" ولو قبضة من أراك \".\nفهذا مرسل. وهو أصح؛ لأن عبد الملك هذا أحسن حالا من ابن البيلماني، فقد ذكره ابن حبان في \" الثقات \" وروى عنه جمع.","vol":"6","page":534},{"text":"<span data-type=\"title\" id=toc-2969>٢٩٦٠ </span>- (انكحوا أمهات الأولاد، فإني أباهي بهم يوم القيامة) .\nضعيف\nأخرجه أحمد (٢/١٧١ - ١٧٢)، وابن عدي (١١١/٢) من طريقين عن ابن لهيعة: حدثني حيي بن عبد الله عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو: أن رسول الله ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة.\nوالحديث صحيح دون قوله: \" أمهات الأولاد \"، وبنحوه جاء كذلك عن جمع من الصحابة خرجتهم في \" آداب الزفاف \" (ص ١٣٢ - ١٣٤ / طبعة المعارف) .\nوروي عن أبي هريرة أيضا بلفظ:\n\" انكحوا فإني مكاثر بكم \".\nأخرجه ابن ماجة (١/٥٧٤) من طريق طلحة عن عطاء عن أبي هريرة.\nوهذا إسناد ضعيف جدا؛ طلحة - وهو ابن عمرو المكي - متروك. لكن يشهد له ما ذكرناه هناك.","vol":"6","page":535},{"text":"<span data-type=\"title\" id=toc-2970>٢٩٦١ </span>- (إن آدم قام خطيبا في أربعين ألفا من ولده وولد ولده، وقال: إن ربي عهد إلى فقال: يا آدم! أقلل كلامك ترجع إلى جواري) .\nموضوع\nأخرجه أبو موسى المديني في \" منتهى رغبات السامعين \" (١/٢٥٥/١)، والديلمي (١/٢/٢٦٥) عن إبراهيم بن جعفر بن خليد: حدثنا الحسن بن شبيب الأغر: حدثنا خلف بن خليفة: حدثنا أبو هاشم الرماني: عن ثابت عن أني مرفوعا.","vol":"6","page":535},{"text":"قلت: وهذا موضوع، آفته الحسن بن شبيب؛ قال ابن عدي:\n\" حدث بالبواطيل عن الثقات \".\nوقد أورده الذهبي فيما أنكر عليه لكن بإسناد آخر له عن ابن عباس قال:.... فذكره موقوفا عليه. فالظاهر أنه من الإسرائيليات، رفعه هذا المتهم في بعض الأحيان.\nوإبراهيم بن جعفر بن خليد؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-2971>٢٩٦٢ </span>- (إن أبغض الخلق إلى الله سبحانه العالم يزور العامل) .\nموضوع\nرواه أبو القاسم علي بن محمد النيسابوري في \" أحاديث عوال منتقاة \" (١٣٤/١ - ٢) عن الحسن بن سفيان: حدثنا محمد بن إبراهيم: حدثنا رواه بن الجراح العسقلاني عن بكير الدامغاني عن محمد بن بشر عن أبي هريرة مرفوعا.\nقلت: وهذا موضوع، آفته محمد بن إبراهيم - وهو الشامي - قال الدارقطني:\n\" كذاب \".\nوقال ابن حبان:\n\" يضع الحديث \".\nورواد وشيخه بكير؛ ضعيفان.\nومن هذا الوجه أخرجه الديلمي (١/٢/٢٧٢) .\nوعزاه السيوطي في \" الجامع \" لابن لال عن أبي هريرة، وأعله المناوي بمن ذكرنا.","vol":"6","page":536},{"text":"<span data-type=\"title\" id=toc-2972>٢٩٦٣ </span>- (إن ابن آدم لحريص على ما منع) .\nضعيف جدا\nرواه الديلمي (٢/١/٢٧٤) عن يوسف بن عطية عن هارون بن كثير عن زيد بن أسلم عن أبيه عن ابن عمر مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ يوسف بن عطية متروك. وهارون بن كثير؛ قال الذهبي:\n\" مجهول، وزيد عن أبيه نكرة \".","vol":"6","page":537},{"text":"<span data-type=\"title\" id=toc-2973>٢٩٦٤ </span>- (أن تفعل الخير خير لك) .\nضعيف\nأخرجه أبو داود (١٦٦٩ و٣٤٧٦)، والدارمي (٢/٢٦٩ - ٢٧٠)، وأحمد (٣/٤٨٠ و٤٨١) من طريق سيار بن منظور - رجل من بني فزارة - عن أبيه عن امرأة يقال لها بهيسة عن أبيها قالت:\n\" استأذن أبي النبي ﷺ، فدخل بينه وبين قميصه، فجعل يقبل ويلتزم، ثم قال: يا نبي الله! ما الشيء الذي لا يحل منعه؟ قال: الماء. قال: يا نبي الله! ما الشيء الذي لا يحل منعه؟ قال: الملح. قال: يا نبي الله! ما الشيء الذي لا يحل منعه؟ قال: \" فذكره.\nقلت: وهذا إسناد ضعيف، مسلسل بالمجهولين؛ بهيسة فمن دونها.","vol":"6","page":537},{"text":"<span data-type=\"title\" id=toc-2974>٢٩٦٥ </span>- (أنا النبي الأمي الصادق الزكي، والويل كل الويل لمن كذبني وتولى عني وقاتلني، والخير كل الخير لمن آواني ونصرني وآمن بي، وصدق قولي وجاهد معي) .\nضعيف جدا\nأخرجه ابن سعد في \" الطبقات \" (١/٣٣٤): أخبرنا هشام بن","vol":"6","page":537},{"text":"محمد بن السائب الكلبي عن عمه عمارة بن جزء عن رجل من بني ماوية من كلب، قال: وأخبرني أبو ليلى بن عطية الكلبي عن عمه قالا: قال عبد عمرو بن جبلة بن وائل بن الجلاح الكلبي:\n\" شخصت أنا وعاصم - رجل من بني رقاش من بني عامر - حتى أتينا النبي ﷺ، فعرض علينا الإسلام، فأسلمنا، وقال: (فذكره) قالا: فنحن نؤمن بك ونصدق قولك، فأسلمنا \".\nقلت: وهذا إسناد ضعيف جدا، الكلبي هذا متروك؛ كما قال الدارقطني وغيره. واتهمه الأصمعي. وقال ابن معين:\n\" غير ثقة \".\n<span data-type=\"title\" id=toc-2975>٢٩٦٦ </span>- (إن أحب ما يقول العبد إذا استيقظ من نومه: سبحان الذي يحيي الموتى، وهو على كل شيء قدير) .\nموضوع\nأخرجه الخطيب في \" التاريخ \" (١١/٢٧٩) من طريق عثمان بن عبد الرحمن الوقاصي عن الزهري عن نافع عن ابن عمر قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع، آفته الوقاصي هذا فإنه كذاب. وقال الذهبي في \" الضعفاء \":\n\" تركوه \". وقال الحافظ في \" التقريب \":\n\" متروك، وكذبه ابن معين \".","vol":"6","page":538},{"text":"<span data-type=\"title\" id=toc-2976>٢٩٦٧ </span>- (إن أحدكم إذا أراد أن يخرج من المسجد تداعت جنود إبليس وأجلبت واجتمعت كما تجتمع النحل على يعسوبها، فإذا قام أحدكم على باب المسجد فليقل: اللهم إني أعوذ بك من إبليس وجنوده؛ فإنه إذا قالها لم يضره) .\nضعيف جدا\nأخرجه ابن السني في \" عمل اليوم والليلة \" (رقم ١٥٢)، وعنه الديلمي (١/٢/٢٦٨) عن أحمد بن محمد بن يحيى بن حمزة: حدثنا أبي عن أبيه: أخبرني هشام بن زيد عن سليم بن عامر الخبائري عن أبي أمامة ﵁ عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف جدا، آفته أحمد هذا - وهو دمشقي - قال الذهبي: \" له مناكير، قال أبو أحمد الحاكم: فيه نظر، وحدث عنه أبو الجهم الشعراني ببواطيل، كان كبر فكان يلقن ما ليس من حديثه فيتلقن \".\nوقال ابن حبان فيترجمة أبيه محمد بن يحيى:\n\" هو ثقة في نفسه، يتقى من حديثه ما رواه عنه ابنه أحمد، وأخوه عبيد، فإنهما كانا يدخلان عليه كل شيء \".\nوسائر رجاله ثقات؛ غير هشام بن زيد؛ فلم أعرفه، ويحتمل أنه هشام بن زيد بن أنس، روى عن أنس بن مالك وعنه شعبة وغيره، وهو ثقة. والله أعلم.\n(تنبيه): شيخ ابن السني في هذا الحديث لم أعرفه، فإنه وقع فيه هكذا: حدثني محمد بن عمرو بن زفر: حدثنا أحمد بن محمد بن يحيى.... وعلى الهامش ما نصه: \" عمرو بن محمد بن زر \" يشير إلى أنه هكذا وقع في نسخة. قلت: ولعله الصواب؛ فإن الديلمي رواه من طريقه كما علمت، ووقع فيه: حدثني عمرو بن محمد. هكذا لم يذكر جده. والله أعلم.","vol":"6","page":539},{"text":"<span data-type=\"title\" id=toc-2977>٢٩٦٨ </span>- (إن أحدكم يأتيه الله برزق عشرة أيام في يوم، فإن هو حبس عاش تسعة أيام بخير؛ وإن هو وسع وأسرف قتر عليه تسعة أيام) .\nضعيف\nرواه الديلمي (١/٢/٢٦٩) عن أحمد بن سهلوبه: حدثنا علي بن عبد الله البصري جدي عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون أنس لم أعرفهما.","vol":"6","page":540},{"text":"<span data-type=\"title\" id=toc-2978>٢٩٦٩ </span>- (أنزل القرآن على سبعة أحرف، فمن قرأ على حرف منها فلا يتحول إلى غيره رغبة عنه) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/٧١/١) عن يحيى الحماني: أخبرنا أيوب بن جابر عن أبي إسحاق عن أبي عبيدة عن عبد الله قال: قال النبي ﷺ: فذكره.\nقلت: وهذا إسناد شعيف مسلسل بالعلل:\nالأولى: الانقطاع بين أبي عبيدة وأبيه عبد الله بن مسعود؛ فإنه لم يسمع منه كما قال الترمذي وغيره.\nالثانية: عنعنة أبي إسحاق واسمه عمرو بن عبد الله السبيعي؛ فإنه كان يدلس.\nالثالثة: اختلاط أبي إسحاق السبيعي.\nالرابعة: أيوب بن جابر؛ ضعيف كما في \" التقريب \".\nالخامسة: يحيى الحماني - وهو ابن عبد الحميد - قال الحافظ:\n\" حافظ إلا أنهم اتهموه بسرقة الحديث \".","vol":"6","page":540},{"text":"(تنبيه): عزاه السيوطي في \" الجامع الكبير \" (١/١٣٧/١) لـ \" كبير الطبراني \"، وكذلك صنع في \" الصغير \"، فتعقبه المناوي بقوله:\n\" قضية كلامه أن ذا لم يخرجه أحد من الستة، وهو ذهول شنيع، فقد خرجه الإمام مسلم باللفظ المزبور من حديث أبي بن كعب، وهكذا عزاه له جمع؛ منهم الديلمي \".\nقلت: وهذا تعقب غريب، وتشنيع عجيب، فليس الحديث باللفظ المذكور عند مسلم عن أبي ولا عن غيره. وإنما هو عنده (٢/٢٠٣ - ٢٠٤) بلفظ:\n\" إن الله يأمرك أن تقرأ أمتك القرآن على سبعة أحرف، فأيما حرف قرؤوا عليه فقد أصابوا \".\nفأين هذا اللفظ من ذاك؟ ! .\n<span data-type=\"title\" id=toc-2979>٢٩٧٠ </span>- (إن أبا ذر ليباري عيسى بن مريم في عبادته) .\nضعيف\nرواه الطبراني (١/٨١/١): أخبرنا محمد بن عبد الله الحضرمي: أخبرنا جمهور بن منصور: أخبرنا عمار بن محمد عن إبراهيم الهجري رفع الحديث إلى عبد الله بن مسعود مرفوعا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى والثانية: قال الهيثمي في \" المجمع \" (٩/٣٣٠):\n\" رواه الطبراني، وفيه إبراهيم الهجري وهو ضعيف، وإبراهيم مع ضعفه لم يدرك ابن مسعود \".\nالثالثة: عمار بن محمد هذا؛ إن كان ابن سعد المدني؛ فقد تكلم فيه. وقال","vol":"6","page":541},{"text":"ابن معين: \" ليس بشيء \". وإن كان ابن عمار بن ياسر؛ فهو مجهول. وإن كان الثوري؛ فصدوق يخطىء كما في التقريب \".\nالرابعة: جمهور بن منصور؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-2980>٢٩٧١ </span>- (إن إبليس يبعث أشد أو أقوى أصحابه إلى من يمنع المعروف من ماله) .\nضعيف جدا\nرواه ابن السماك في \" حديثه \" (٢/٩/٢/١)، والطبراني في \" الكبير \" (٣/١٢٥/٢)، وأبو بكر بن مكرم القاضي في \" الأمالي \" (١/٣٨/١) عن علي بن عاصم: حدثنا عبد الحكيم بن منصور: حدثني حسين بن قيس عن عكرمة عن ابن عباس مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ مسلسل بالضعفاء والمتروكين:\nالأول: حسين بن قيس وهو أبو علي الرحبي الملقب بـ \" حنش \"؛ قال أحمد والنسائي والدارقطني:\n\" متروك \".\nالثاني: عبد الحكيم بن منصور، قال ابن معين والدارقطني:\n\" متروك \". وقال النسائي:\n\" ليس بثقة \". وقال الحافظ:\n\" متروك، كذبه ابن معين \".\nالثالث: علي بن عاصم - وهو الواسطي - قال الحافظ:\n\" صدوق يخطىء ويصر \".","vol":"6","page":542},{"text":"<span data-type=\"title\" id=toc-2981>٢٩٧٢ </span>- (إن أحسن ما خضبتم به لهذا السواد، وأرغب لنسائكم فيكم، وأرهب في صدور عدوكم) .\nمنكر\nرواه ابن ماجه (٢/٣٨٢)، والهيثم بن كليب في \" مسنده \" (١١٤/٢): عن دفاع بن دغفل السدوسي عن عبد الحميد بن صيفي عن أبيه عن جده عن صهيب الخير رفعه.\nقلت: وهذا إسناد ضعيف، عبد الحميد بن صيفي - هو ابن زياد بن صيفي بن صهيب الرومي - وهو لين الحديث.\nودفاع بن دغفل السدوسي ضعيف كما في \" التقريب \".\nوالحديث منكر المتن عندي؛ لأن ظاهره الترغيب في الخضب بالسواد وقد ثبت النهي عنه في غير ما حديث. انظر \" تمام المنة \" (الطهارة)، و\" غاية المرام \" (٨٤) .","vol":"6","page":543},{"text":"<span data-type=\"title\" id=toc-2982>٢٩٧٣ </span>- (لإن الرجل إذا رضي هدي الرجل وعمله فإنه مثله) .\nضعيف\nرواه الطبراني في \" الكبير \" (١٧/٣٣٤/٩٢٢) وابن بطة في \" الإبانة \" (١/١٤٩/٢) عن عبد الوهاب بن الضحاك قال: حدثنا إسماعيل بن عياش بن ضمضم بن زرعة عن شريح بن عبيد عن عقبة بن عامر مرفوعا.\nوقال الهيثمي فيما نقله المناوي:\n\" فيه عبد الوهاب بن الضحاك وهو متروك \".\nقلت: تابعه محمد بن إسماعيل بن عياش: حدثنا أبي عن ضمضم بن زرعة به.\nأخرجه ابن أبي عاصم في \" السنة \" (٢/٢) .","vol":"6","page":543},{"text":"ومحمد هذا؛ ضعيف.\nثم روى له ابن أبي عاصم شاهدا من طريق هاشم الكوفي: أخبرنا زيد الخثعمي عن أسماء بنت عميس الخثعمية مرفوعا به.\nوهذا إسناد ضعيف أيضا، زيد هذا - وهو ابن عطية - مجهول.\nوهاشم - وهو ابن سعيد - ضعيف.\n<span data-type=\"title\" id=toc-2983>٢٩٧٤ </span>- (إن أحبكم إلي وأقربكم مني الذي يلحقني على العهد الذي فارقني عليه) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/٨١/٢)، والبزار في \" الكشف \" (٣٦٦٧) (ص ٣٣٠ - ٣٣١ مختصر زوائده) من طريق موسى بن عبيدة: حدثني محمد بن الوليد عن ابن عباس ﵄ قال: قال أبو ذر: سمعت رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: محمد بن الوليد - وهو ابن نويفع الأسدي - مجهول؛ قال الذهبي:\n\" فيه كلام، قال الدارقطني: يعتبر به. قلت: ما حدث عنه سوى ابن إسحاق \".\nقلت: وأنت ترى أنه قد حدث عنه غيره بهذا الحديث!\nالأخرى: موسى بن عبيدة؛ ضعيف كما قال الهيثمي في \" وائده \"، والحافظ في \" التقريب \".\nثم وجدت له طريقا أخرى؛ من رواية محمد بن عمرو قال: سمعت عراك بن مالك يقول: قال أبو ذر ﵁:","vol":"6","page":544},{"text":"\" إني لأقربكم مجلسا من رسول الله ﷺ يوم القيامة، وذلك أني سمعت رسول الله ﷺ يقول \" فذكره باختصار.\nأخرجه أبو نعيم في \" الحلية \" (١/١٦١ - ١٦٢) .\nقلت: وإسناده حسن لولا أنه منقطع بين عراك وأبي ذر بنحو خمس وعشرين سنة، فقد توفيت سنة سبع وخمسين، ومات أبو ذر سنة اثنتين وثلاثين.\n<span data-type=\"title\" id=toc-2984>٢٩٧٥ </span>- (إن أدنى الرياء شرك، وأحب العبيد إلى الله ﵎ الأتقياء الأخفياء، الذين إذا غابوا لم يفتقدوا، وإذا شهدوا لم يعرفوا، أولئك أئمة الهدي ومصابيح العلم) .\nضعيف جدا\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/٣٦/٥٣)، وابن عدي (٧/٢٤٩٠)، والهيثم بن كليب في \" مسنده \" (ق ١٦١/١)، وابن عدي (٧/٢٤) وأبو نعيم في \" الحلية \" (١/١٥)، والحاكم (٣/٢٧٠)، والبيهقي في \" الزهد الكبير \" (ق ٢٣/١) من طريق أبي قحذم النضر بن معبد عن أبي قلابة عن ابن عمر ﵄ قال:\n\" مر عمر بمعاذ بن جبل ﵄ وهو يبكي، فقال: ما يبكيك؟ فقال: حديث سمعته من رسول الله ﷺ.... \" فذكره، وقال ابن عدي:\n\" لا أعلم يرويه عن أبي قلابة غير أبي قحذم \".\nوقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:","vol":"6","page":545},{"text":"\" قلت: أبو قحذم قال أبو حاتم: لا يكتب حديثه. وقال النسائي: ليس بثقة \".\nوذكر مثله في \" الميزان \". ثم ساق له هذا الحديث مشيرا إلى أنه من منكراته.\nوقال ابن حبان في \" الضعفاء \" (٣/٥١):\n\" كان ممن ينفرد عن الثقات بالأشياء المقلوبات على قلة روايته \".\nوللحديث طريق أخرى مثله إلا أنه قال:\n\" قلوبهم مصابيح الهدى، يخرجون من كل غبراء مظلمة \".\nأخرجه ابن ماجه (٣٩٨٩)، والحاكم (٤/٣٢٨)، والبيهقي أيضا في \" شعب الإيمان \" (٢٣١٦/١)، وتمام في \" الفوائد \" (ق ٥/١)، والطبراني (٢٠/١٥٣/٣٢١) وابن أبي الدنيا في \" الأولياء \" (ص ١٠١ - ١٠٢)، وأبو نعيم في \" الحلية \" (١/٥)، من طريق نافع بن يزيد: حدثني عياش بن عباس عن عيسى بن عبد الرحمن عن زيد بن أسلم عن أبيه:\n\" أن عمر بن الخطاب خرج إلى مسجد رسول الله ﷺ، فإذا معاذ بن جبل عند قبر رسول الله ﷺ، فقال: ما يبكيك يا معاذ؟ قال: يبكيني ما سمعت من صاحب هذا القبر، قال: ما هو؟ قال.... \" فذكره.\nقلت: وعيسى هذا هو الزرقي المدني، وهو ضعيف اتفاقا، فمن صححه فقد وهم كما حققته في \" تخريج الترغيب \" (١/٣٤)، منهم الشيخ الغماري في \" تنوير البصيرة \" (ص ٤١)، والشيخ القرضاوي في \" نحو موسوعة للحديث النبوي \" (ص ٣٨ - ٤٠)، وظني أن الذي غرهم أن الحاكم قد أخرجه أيضا (١/٤) من طريق الربيع بن سليمان: حدثنا عبد الله بن وهب قال: أخبرني الليث بن سعد","vol":"6","page":546},{"text":"عن عياش بن عباس القتباني عن زيد بن أسلم به.\nومن هذه الطريق أخرجه الطحاوي في \" مشكل الآثار \" (٢/٣١٧) .\nوقال الحاكم:\n\" إسناد مصري صحيح، ولا نحفظ له علة \". ووافقه الذهبي.\nقلت: علته أن بعض رواته أسقط من بين (عياش بن عباس) - وهو القتباني - وزيد بن أسلم (عيسى بن عبد الرحمن) المذكور في الرواية التي قبلها، وأظن أن ذلك من قبل الربيع بن سليمان وهو المرادي؛ فإنه مع كونه ثقة؛ فقد كان ذا غفلة وصفه بذلك من هو أعرف الناس به وهو ابن بلده مسلمة فقد قال:\n\" كان يوصف بغفلة شديدة، وهو ثقة \".\nوكأنه لذلك لم يذكروا له رواية عن زيد بن أسلم.\nوقد تابعه عبد الله بن صالح: حدثني الليث به. وعبد الله فيه ضعف معروف.\nأخرجه الطبراني (٣٣٢) . وله عنده في \" المعجم الصغير \" (ص ١٨٥ - هندية) من طريق أخرى عن معاذ نحوه. وفيه جماعة لم أعرفهم. وهو في \" الروض النضير \" برقم (٨٦٣) .\n<span data-type=\"title\" id=toc-2985>٢٩٧٦ </span>- (إن أدنى أهل الجنة منزلة لرجل له دار من لؤلؤة واحدة منها غرفها وأبوابها، وإن أدنى أهل النار عذابا لرجل عليه نعلان من نار يغلي منهما دماغه كما يغلي المرجل، مسامعه جمر، وأضراسه جمر، وأشفاره لهب النار، وتخرج أحشاؤه من جنبيه وقدميه، وسائرهم كالحب القليل في الماء الكثير يفور) .\nضعيف\nرواه أسد بن موسى في كتاب \" الزهد \" (ق ٣/١) وهناد","vol":"6","page":547},{"text":"(١/١٠٤/١٢٦): حدثنا محمد بن خازم عن الأعمش عن مجاهد عن عبيد بن عمير قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا إسناد ضعيف لإرساله، على ثقة رجاله.\n<span data-type=\"title\" id=toc-2986>٢٩٧٧ </span>- (إن أسرع أمتي لحوقا بي في الجنة امرأة من أحمس) .\nضعيف\nأخرجه أحمد (١/٤٠٣)، وأبو يعلى (٥٣٢٨)، وأبو يعلى (٥٣٢٨) من طريق أبان بن عبد الله البجلي عن كريم بن أبي حازم عن جدته سلمى بنت جابر:\n\" أن زوجها استشهد، فأتت عبد الله بن مسعود فقالت: إني امرأة قد استشهد زوجي، وقد خطبني الرجل، فأبيت أن أتزوج حتى ألقاه، فترجو لي إن اجتمعت أنا وهو أن أكون من أزواجه؟ قال: نعم، فقال له رجل: ما رأيناك نقلت هذا مذ قاعدناك، قال: إني سمعت رسول الله ﷺ يقول: \" فذكره.\nقلت: وهذا إسناد ضعيف فيه علل:\nالأولى: أبان هذا، قال الحافظ:\n\" صدوق، في حفظه لين \". وأما الذهبي فقال:\n\" حسن الحديث \".\nالثانية: كريم بن أبي حازم؛ لا يعرف إلا من رواية أبان عنه، وقال البخاري:\n\" لا يصح حديثه \".\nالثالثة: سلمى بنت جابر؛ لا تعرف أيضا إلا من هذه الرواية، وذكرها بعضهم في \" الصحابة \". وما أظن ذلك بثابت.","vol":"6","page":548},{"text":"<span data-type=\"title\" id=toc-2987>٢٩٧٨ </span>- (إن أشد الناس تصديقا للناس أصدقهم حديثا، وإن أشد الناس تكذيبا أكذبهم حديثا) .\nموضوع\nرواه أبو الحسن القزويني في \" الأمالي \" (٧/٢ - مجموع ٢٢) عن عباس بن الفضل الأنصاري عن جعفر بن الزبير عن القاسم عن أبي أمامة مرفوعا.\nقلت: وهذا موضوع، والمتهم به إما جعفر بن الزبير؛ فقد كذبه شعبة، وتركه أحمد، كما في \" الضعفاء \" للذهبي.\nوإما عباس بن الفضل الأنصاري، فقد قال ابن معين:\n\" ليس بثقة \". فقيل له: لم؟ قال: \" حدث بحديث موضوع \". وذكره.\nوقال البخاري:\n\" منكر الحديث \". وقال النسائي:\n\" متروك \".","vol":"6","page":549},{"text":"<span data-type=\"title\" id=toc-2988>٢٩٧٩ </span>- (إن أفضل عمل المؤمن الجهاد في سبيل الله) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/٥١/٢)، وابن عدي (٢٣٥/١)، عن عبد الرحمن بن سعد عن عبد الله بن محمد وعمر وعمار أبي حفص عن آبائهم عن أجدادهم قالوا:\n\" جاء بلال إلى أبي بكر ﵁ فقال: يا خليفة رسول الله! إني سمعت رسول الله ﷺ يقول: (فذكره)، وقد أردت أن أربط نفسي في سبيل الله حتى أموت، فقال أبو بكر: أنا أنشدك بالله يا بلال وحرمتي وحقي؛ لقد كبرت سني وضعفت قوتي واقترب أجلي، فأقام بلال معه، فلما توفي أبو بكر رضي الله","vol":"6","page":549},{"text":"عنه جاء عمر، فقال له مثل ما قال أبو بكر، فأبى بلال عليه، فقال عمر ﵁: فمن يا بلال؟ فقال: إلى سعد، فإنه قد أذن بقباء على عهد رسول الله ﷺ. فجعل عمر الأذان إلى سعد وعقبه \".\nقلت: وهذا إسناد ضعيف، عبد الرحمن بن سعد - هو ابن عمار بن سعد القرظ - قال الذهبي:\n\" ليس بذاك، قال ابن معين: ضعيف \".\nوكذا قال الهيثمي في \" المجمع \" (٥/٢٧٤) .\n<span data-type=\"title\" id=toc-2989>٢٩٨٠ </span>- (إن الأنبياء يوم القيامة، كل اثنين منهم خليلان دون سائرهم، فخليلي منهم يومئذ خليل الله إبراهيم ﵇) .\nمنكر\nأخرجه الطبراني (٧/٣١١/٧٠٥٢) من طريق مروان بن جعفر: حدثنا محمد بن إبراهيم بن حبيب بن سليمان بن سمرة بن جندب، عن جعفر بن سعد بن سمرة، عن حبيب بن سليمان بن سمرة، عن أبيه عن جده ﵁ مرفوعا به.\nهكذا ساقه الذهبي في ترجمة مروان بن جعفر هذا من \" الميزان \"؛ وهو صدوق وإن تكلم فيه الأزدي؛ وقال الذهبي:\n\" له نسخة فيها ما ينكر، رواها الطبراني \".\nثم ساق له من رواية الطبراني عنه أحاديث، هذا منها، والحمل فيها على غيره أولى عندي، فإنه ليس فيهم ثقة! وأحدها صحيح لغيره (١) .\nالأول: سليمان بن سمرة؛ لم يوثقه أحد غير ابن حبان، ولم يرو عنه غير ابنه\n_________\n(١) انظر \" الأحاديث الصحيحة \" (٢٣٣٠) .","vol":"6","page":550},{"text":"حبيب هذا وعلي بن ربيعة الوالبي، ولذلك قال أبو الحسن بن القطان:\n\" حاله مجهولة \".\nالثاني: حبيب بن سليمان بن سمرة؛ لم أجد له ترجمة، وقد أشار إلى هذا الهيثمي فيما يأتي عنه.\nالثالث: جعفر بن سعد بن سمرة؛ قال الحافظ:\n\" ليس بالقوي \".\nالرابع: محمد بن إبراهيم بن حبيب بن سليمان؛ قال الحافظ في \" اللسان \":\n\" لا يعتبر بما انفرد به من الإسناد؛ قاله ابن حبان في (الثقات) \".\nولم يقف الحافظ الهيثمي على ترجمة لبعض هؤلاء فقال (٨/٢٠١):\n\" رواه الطبراني، وفيه من لم أعرفهم \".\n<span data-type=\"title\" id=toc-2990>٢٩٨١ </span>- (إن الأنصار قوم فيهم غزل، فلو بعثتم معها من يقول: أتيناكم أتيناكم، فحيانا وحياكم) .\nضعيف\nأخرجه ابن ماجه (١/٥٨٧ - ٥٨٨)، والطحاوي في \" المشكل \" (٤/٢٩٧) من طريق جعفر بن عون: أنبأنا الأجلح عن أبي الزبير عن ابن عباس قال:\n\" أنكحت عائشة ذات قرابة لها من الأنصار، فجاء رسول الله ﷺ فقال: أهديتم الفتاة؟ قالوا: نعم، قال: أرسلتم معها من يغني؟ قالت: لا، فقال رسول الله ﷺ.... \" فذكره.","vol":"6","page":551},{"text":"قلت: وهذا إسناد ضعيف، قال البوصيري في \" الزوائد \" (ق ١٢٠/٢):\n\" هذا إسناد رجاله ثقات، إلا أن الأجلح مختلف فيه، وأبو الزبير قال فيه ابن عيينة: يقولون: إنه لم يسمع من ابن عباس، وقال أبو حاتم: رأى ابن عباس رؤية \".\nقلت: وهو مدلس مشهور، فلو أنه لقي ابن عباس وسمع منه، لم يحتج به حتى يصرح بسماعه منه، شأنه في ذلك شأنه في روايته عن جابر. وقد روي عنه عن جابر، كذلك رواه أبو بكر - وهو ابن عياش - عند أحمد (٣/٣٩١)، وأبو عوانة عند البيهقي (٧/٢٨٩) كلاهما عن الأجلح عنه به.\nقلت: وهذا أصح، لاتفاق ثقتين عليه خلافا لجعفر بن عون، فروايته شاذة، ويحتمل أن يكون قد حفظ، ويكون الاختلاف المذكور إنما هو من الأجلح نفسه فإن فيه ضعفا، كما أشار إليه البوصيري فيما سبق.\nوجملة القول؛ أن علة الحديث عنعنة أبي الزبير. والله أعلم.\nوفي الباب ما يغني عنه فراجع كتابي \" آداب الزفاف \" (ص ١٨٠ - ١٨١) .\n<span data-type=\"title\" id=toc-2991>٢٩٨٢ </span>- (إن الإسلام نظيف فتنظفوا، فإنه لا يدخل الجنة إلا نظيف) .\nموضوع\nأخرجه ابن حبان في \" المجروحين \" (٣/٥٧)، والخطيب في \" التاريخ \" (٥/١٤٣) من طريق نعيم بن المورع بن توبة العنبري: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعا. قال نعيم: يعني النظيف في الدين من الذنوب.\nقلت: وهذا موضوع، نعيم هذا؛ قال ابن حبان:\n\" يروي عن الثقات العجائب \". وقال النسائي:\n\" ليس بثقة \".","vol":"6","page":552},{"text":"وقال البخاري:\n\" منكر الحديث \".\nوقال الحاكم وأبو سعيد النقاش:\n\" روى عن هشام أحاديث موضوعة \". وقال ابن عدي - في ترجمته -:\n\" ضعيف يسرق الحديث \".\nقلت: وهذا من روايته عن هشام كما ترى.\n<span data-type=\"title\" id=toc-2992>٢٩٨٣ </span>- (إن الإمام يكفي من وراءه، فإن سها الإمام فعليه سجدتا السهو، وعلى من وراءه أن يسجدوا معه، وإن سها أحد ممن خلفه فليس عليه أن يسجد؛ والإمام يكفيه) .\nموضوع\nأخرجه البيهقي في \" السنن \" (٢/٣٥٢) من طريق أبي الحسين عن الحكم بن عبد الله عن سالم بن عبد الله قال:\n\" جاء جبير بن مطعم إلى ابن عمر فقال: يا أبا عبد الرحمن! كيف قال أمير المؤمنين عمر في الإمام يؤم القوم؟ فقال ابن عمر: قال عمر: قال رسول الله ﷺ: \" فذكره؛ وقال:\n\" وروى خارجة بن مصعب عن أبي الحسين المديني عن سالم بن عبد الله عن أبيه عن عمر عن النبي ﷺ بمعناه. وأبو الحسين هذا مجهول، والحكم بن عبد الله ضعيف \".\nقلت: بل هو كذاب؛ كما قال أبو حاتم. وقال أحمد:\n\" أحاديثه كلها موضوعة \".","vol":"6","page":553},{"text":"<span data-type=\"title\" id=toc-2993>٢٩٨٤ </span>- (إن البر والصلة ليطيلان الأعمار، ويعمران الديار، ويثريان الأموال، ولو كان القوم فجارا، وإن البر والصلة ليخففان سوء الحساب يوم القيامة، ثم تلا (والذين يصلون ما أمر الله به أن يوصل ويخشون ربهم ويخافون سوء الحساب» .\nضعيف\nأخرجه الخطيب في \" التاريخ \" (١/٣٨٥ - ٣٨٦) من طريق عبد الصمد بن علي: حدثني أبي عن جدي عبد الله بن العباس عن النبي ﷺ أنه قال: فذكره.\nقلت: وهذا إسناد ضعيف، عبد الصمد هذا؛ قال الذهبي:\n\" حدث عن أبيه بحديث: \" أكرموا الشهود..... \"، وهذا منكر، وما عبد الصمد بحجة، ولعل الحفاظ إنما سكتوا عنه مداراة للدولة \"!\nوتعقبه الحافظ فقال:\n\" وقد ذكره العقيلي في \" الضعفاء \"، وساق الحديث من طريقه، وقال: \" حديثه غير محفوظ، ولا يعرف إلا به \". فتبين أنهم لم يسكتوا عنه \".","vol":"6","page":554},{"text":"<span data-type=\"title\" id=toc-2994>٢٩٨٥ </span>- (إن الغيرى لا تبصر أسفل الوادي من أعلاه. [إنما التجني في القلب]) .\nضعيف\nرواه أبو يعلى في \" مسنده \" (٢٢٢/٢)، وأبو الشيخ في \" الأمثال \" (٣٦/٥٦) عن سلمة بن الفضل عن محمد بن إسحاق عن يحيى بن عباد بن عبد الله بن الزبير عن أبيه عن عائشة أنها قالت:","vol":"6","page":554},{"text":"\" وكان متاعي فيه خفة، وكان على جمل ناج، وكان متاع صفية فيه ثقل، وكان على جمل ثفال بطىء يتبطأ بالركب، فقال رسول الله ﷺ: حولوا متاع عائشة على جمل صفية، وحولوا متاع صفية على جمل عائشة حتى يمضي الركب، قالت عائشة: فلما رأيت ذلك قلت: يا عباد الله! غلبتنا هذه اليهودية على رسول الله ﷺ، قالت: فقال رسول الله ﷺ: يا أم عبد الله! إن متاعك كان فيه خف، وكان متاع صفية فيه ثقل، فأبطأنا الركب، فحولنا متاعها على بعيرك، وحولنا متاعك على بعيرها، قالت: فقلت: ألست تزعم أنك رسول الله؟ قالت: فتبسم، قال: أوفي شك أنت يا أم عبد الله؟ قالت: قلت: ألست تزعم أنك رسول الله؟ فهلا عدلت؟ وسمعني أبو بكر وكان فيه غرب أو حدة، فأقبل علي فلطم وجهي، فقال رسول الله ﷺ: مهلا يا أبا بكر، فقال: يا رسول الله! أما سمعت ما قالت؟ ! فقال رسول الله ﷺ: فذكره.\nقلت: وهذا سند ضعيف؛ وفيه علتان:\nالأولى: عنعنة ابن إسحاق؛ فقد كان يدلس.\nوالأخرى: ضعف سلمة بن الفضل - وهو الأبرش - قال الحافظ في \" التقريب \":\n\" صدوق كثير الخطأ \".\n(تنبيه): كنت خرجت الحديث من نسخة مصورة من \" مسند أبي يعلى \" ثم طبع هذا المسند - والحمد لله - بهمة وتحقيق وتعليق الأخ (حسين سليم أسد)، جزاه الله خيرا، وقد بدا لي مما اطلعت عليه من تحقيقاته وتعليقاته أنه من الناشئين في هذا العلم، وأنه مثل كثير من أمثاله الذين تزببوا قبل أن يتحصرموا! ولا أدل على ذلك من تطاوله على بعض الحفاظ المتقدمين مثل الحافظ ابن حجر؛ الذي رد عليه قوله بجهالة من وثقه ابن حبان وليس له عنه إلا راو واحد، واحتج عليه","vol":"6","page":555},{"text":"برواية الشيخين عن بعض الرواة وليس له إلا راو واحد! وليس القصد هنا الرد عليه وتبيانخطئه فيه، فسيأتي ذلك في مكان آخر من هذه السلسلة إن شاء الله تعالى. انظر الحديث (٦٣١٨) . وإنما الغرض هنا التنبيه على وهم عجيب له في هذا الحديث لو صح كلامه فيه صار الحديث به صحيحا، فإنه بعد أن أعله بعنعنة ابن إسحاق والخلاف في سلمة بن الفضل؛ عقب عليه بقوله (٨/١٣٠):\n\" وقد رواه أبو الشيخ ابن حيان في كتاب \" الأمثال \"، وليس فيه غير أسامة بن زيد الليثي، وهو من رجال الصحيح، وفيه ضعف وبقية رجاله ثقات \".\nقلت: فأنت ترى أن إسناد أبي الشيخ هو عين إسناد أبي يعلى، بل هو رواه بالواسطة عن شيخ أبي يعلى نفسه.\nولا يشفع له هذا الخطأ أنه نقله عن \" مجمع الزوائد \" للهيثمي (٤/٣٢٢)، لأنه كان بإمكانه أن يراجع \" الأمثال \" لأبي الشيخ فإنه مطبوع معروف! ولكن من الممكن أن لا تكون لديه يومئذ. والله أعلم.\n<span data-type=\"title\" id=toc-2995>٢٩٨٦ </span>- (إن التوبة تغسل الحوبة، وإن الحسنات يذهبن السيئات، وإذا ذكر العبد ربه في الرخاء أنجاه في البلاء، وذلك بأن الله تعالى يقول: لا أجمع لعبدي أمنين، ولا أجمع له خوفين، إن هو أمنني في الدنيا خافي يوم أجمع فيه عبادي، وإن هو خافني في الدنيا أمنته يوم أجمع فيه عبادي في حظيرة القدس، فيدوم له أمنه، ولا أمحقه فيمن أمحق) .\nموضوع\nأخرجه أبو نعيم في \" الحلية \" (١/٢٧٠) من طريق محمد بن","vol":"6","page":556},{"text":"يعلى: حدثنا عمر بن صبح عن ثور بن يزيد عن مكحول عن شداد بن أوي ﵁ قال: قال رسول الله ﷺ: فذكره.\nقلت: وهذا موضوع، آفته عمر بن صبح؛ قال الذهبي في \" الضعفاء \":\n\" كذاب، اعترف بالوضع \".\nومحمد بن يعلى - وهو الملقب بـ \" زنبور \" - قال أبو حاتم وغيره:\n\" متروك \".\nلكن جملة الأمنين والخوفين قد ثبتت من حديث أبي هريرة وغيره عند ابن حبان وغيره، وهو مخرج في \" الصحيحة \" (٧٤٢) .\n<span data-type=\"title\" id=toc-2996>٢٩٨٧ </span>- (إن الجنة لا تحل لعاص) .\nضعيف\nأخرجه الحاكم (٢/١٤٥)، وأحمد (٥/٢٧٥)، وابن أبي عاصم في \" السنة \" (١٠٥٩ - بتحقيقي)، وأبو يعلى في \" معجم شيوخه \" (٢٣/١) من طريق راشد بن داود الصنعاني: حدثني أبو أسماء الرحبي عن ثوبان ﵁ مولى رسول الله ﷺ عن رسول الله ﷺ أنه قال في مسير له:\n\" إنا مدلجون الليلة إن شاء الله تعالى، فلا يرحلن معنا مضعف، ولا مصعب، فارتحل رجل على ناقة له صعبة، فسقط، فاندقت عنقه فمات، فأمر رسول الله ﷺ أن يدفن، ثم أمر بلالا فنادى: \" فذكره.\nوقال الحاكم:\n\" صحيح الإسناد \". وأقره الذهبي فلم يتعقبه بشيء.\nوراشد بن داود هذا مختلف فيه؛ فأورده الذهبي في \" الضعفاء \" وقال:","vol":"6","page":557},{"text":"\" قال البخاري: فيه نظر، وقال الدارقطني: ضعيف \".\nوقال الحافظ في \" التقريب \":\n\" صدوق، له أوهام \".\nقلت: وقد وثقه ابن معين وغيره، لكن الجرح مقدم على التعديل لا سيما من مثل الإمام البخاري، لاسيما وقد جرحه جرحا شديدا، لأن قوله: \" فيه نظر \" هو أشد الجرح عنده، وكذلك الإمام الدارقطني، فإنه قال: \" ضعيف لا يعتبر به \" فمثله لا يقال إلا فيمن كان شديد الضعف كما هو بين عند أهل المعرفة والعلم بهذا الفن.\nومن طريقه أخرجه البزار أيضا (١/٣٩١/٨٣٠)، والطبراني في \" المعجم الكبير \" (٢/٩٥/١٤٣٦) .\nوللحديث شاهد من حديث أبي الدرداء؛ وسنده ضعيف أيضا تكلمت عليه في \" تخريج السنة \" (١٠٥٠) .\n<span data-type=\"title\" id=toc-2997>٢٩٨٨ </span>- (إن أكثر شهداء أمتي لأصحاب الفرش، ورب قتيل بين الصفين الله أعلم بنيته) .\nضعيف\nرواه أحمد (رقم ٣٧٧٢) عن ابن لهيعة عن خالد بن أبي يزيد عن سعيد بن أبي هلال عن إبراهيم بن عبيد بن رفاعة. أن أبا محمد أخبره - وكان من أصحاب ابن مسعود -: حدثه عن رسول الله ﷺ أنه ذكر عنده الشهداء، فقال: فذكره.\nقلت: وهذا سند ضعيف، وقول الحافظ ابن حجر في \" بذل الماعون \"","vol":"6","page":558},{"text":"(٤٦/١) \" وسنده جيد \" غير جيد؛ لأن فيه عدة علل:\nالأولى: الإرسال؛ فإن أبا محمد صاحب ابن مسعود لم يصرح أنه رواه عن ابن مسعود.\nالثانية: جهالة أبي محمد هذا؛ فقد أورده ابن أبي حاتم (٤/٢/٤٣٢) بهذه الرواية فقط ولم يزد. وأما ابن حبان فذكره في \" الثقات \".\nالثالثة: اختلاط سعيد بن أبي هلال؛ قال الحافظ نفسه في \" التقريب \":\n\" صدوق، لم أر لابن حزم في تضعيفه سلفا، إلا أن الساجي حكى عن أحمد أنه اختلط \".\nقلت: قال ابن حزم في \" الفصل في النحل والملل \" (٢/٩٥):\n\" ليس بالقوي، قد ذكره، بالتخليط يحيى وأحمد بن حنبل \".\nالرابعة: ابن لهيعة؛ فإنه سيىء الحفظ كما هو معلوم.\nوالحديث قال الهيثمي في \" المجمع \" (٥/٣٠٢):\n\" رواه أحمد هكذا، ولم أره ذكر ابن مسعود، وفيه ابن لهيعة، وحديثه حسن، وفيه ضعف، والظاهر أنه مرسل، ورجاله ثقات \".\n<span data-type=\"title\" id=toc-2998>٢٩٨٩ </span>- (أنزل القرآن على سبعة أحرف، لكل حرف منه ظهر وبطن) .\nضعيف\nأخرجه ابن جرير الطبري في \" تفسيره \" (١/٢٣/١١)، وأبو عمر الرقي الباهلي في \" حديث زيد بن أبي أنيسة \" (ق ٣٢/٢)، وأبو الفضل الرازي عبد الرحمن بن أحمد في \" معاني: أنزل القرآن على سبعة أحرف \" (ق ٦٤/١)","vol":"6","page":559},{"text":"عن إبراهيم الهجري عن أبي الأحوص عن ابن مسعود مرفوعا به.\nقلت: وهذا سند ضعيف، إبراهيم هذا - وهو ابن مسلم - ضعيف.\nوقد تابعه أبو إسحاق عن أبي الأحوص به.\nأخرجه أبو يعلى في \" مسنده \" (٣/١٣٠٩)، وابن حبان (١٧٨١)، والبزار (٢٢٦ - زوائده) وابن مخلد في \" المنتقى من أحاديثه \" (٢/٨١/٢) عن إسماعيل بن أبي أويس: حدثني أخي عن سليمان عن محمد بن عجلان عنه. وقال الهيثمي في \" زوائد البزار \":\n\" وهذا إسناد حسن \".\nكذا قال: وقلده المعلق على \" مسند أبي يعلى \" (٩/٨٣) ! وأبو إسحاق - وهو السبيعي - مدلس وقد عنعنه، فيحتمل أن يكون تلقاه عن إبراهيم الهجري أو غيره من الضعفاء، ثم هو إلى ذلك كان اختلط!\nلكن تابعه عبد الله بن أبي الهذيل عن أبي الأحوص به وزاد:\n\" ولكل حد مطلع \".\nأخرجه الطحاوي في \" مشكل الآثار \" (٤/١٨٢)، وابن جرير (١/٢٣/١٠)، وأبو بكر الكلاباذي في \" مفتاح المعاني \" (٢٩٧/٢) من طرق عن جرير بن عبد الحميد عن مغيرة عن واصل بن حيان عن عبد الله بن أبي الهذيل.\nقلت: وهذه متابعة قوية، لولا أن في الطريق إليها مغيرة - وهو ابن مقسم الكوفي - فإنه مع ثقته كان يدلس؛ وقد عنعنه.\nوجملة القول؛ أنه ليس في هذه الطرق ما يمكن الاطمئنان إليه، وتصحيح الحديث اعتمادا عليه. والله أعلم.","vol":"6","page":560},{"text":"<span data-type=\"title\" id=toc-2999>٢٩٩٠ </span>- (إن من أسوأ الناس منزلة من أذهب آخرته بدنيا غيره) .\nضعيف\nأخرجه الطيالسي في \" مسنده \" (٢٣٩٨): حدثنا عبد الحكم بن ذكوان عن شهر بن حوشب عن أبي هريرة عن النبي ﷺ قال: فذكره.\nقلت: وهذا إسناد ضعيف، شهر بن حوشب ضعيف لسوء حفظه.\nوعبد الحكم بن ذكوان؛ قال ابن معين:\n\" لا أعرفه \"، وأما ابن حبان فذكره في \" الثقات \"، وهو عندي مجهول الحال. ونحوه قول الحافظ فيه: \" مقبول \". لأنه يعني: عند المتابعة، وإلا فلين الحديث عند التفرد كما هو الحال في هذا الحديث، وقد اضطرب في إسناده كما يأتي.\nوالحديث أخرجه البخاري في \" التاريخ \" (٣/٢/١٢٨) من طريق الطيالسي به. وأخرجه هو وابن ماجه (٣٩٦٦) من طريق أخرى عن عبد الحكم السدوسي: حدثنا شهر بن حوشب عن أبي أمامة مرفوعا به نحوه. فجعله من مسند أبي أمامة.\nوهذا الاختلاف هو من الحكم كما أشرت آنفا، أو من شيخه شهر. والله أعلم.","vol":"6","page":561},{"text":"<span data-type=\"title\" id=toc-3000>٢٩٩١ </span>- (إن أطهر طعامكم لما مسته النار) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (١/١٣٢/١)، وأبو يعلى في \" مسنده \" (٤/١٥٩٩) - ولم يسق لفظه - من طريق محمد بن إسحاق عن أبيه عن الحسن بن علي ﵁:\n\" أنه دخل على رسول الله ﷺ بيت فاطمة، فناولته كتف شاة مطبوخة","vol":"6","page":561},{"text":"فأكلها، ثم قام يصلي، فأخذت ثيابه فقالت: ألا توضأ يا رسول الله؟ قال: مما يا بنية؟ قالت: قد أكلت مما مسته النار؟ ! قال: \" فذكره.\nقلت: وإسناده ضعيف على ثقة رجاله، فإن ابن إسحاق مدلس وقد عنعنه، على أن في حفظه شيئا، ولذلك فهو حسن الحديث إذا صرح بالتحديث، ولم يكن فيما رواه علة، ولذلك قال الذهبي في آخر ترجمته:\n\" فالذي يظهر لي أن ابن إسحاق حسن الحديث، صالح الحال، صدوق، وما انفرد به ففيه نكارة، فإن في حفظه شيئا، وقد احتج به أئمة، فالله أعلم. وقد استشهد به مسلم بخمسة أحاديث لابن إسحاق ذكرها في صحيحه \".\nفإن قيل: يبعد أن يكون بين محمد بن إسحاق وأبيه شخص، ثم دلسه ابن إسحاق؟ .\nقلت: إن سلمنا ذلك، فقد وجدت له علة، وهو الاختلاف في سنده ومتنه، فقال أحمد (٦/٢٨٣): حدثنا حسن بن موسى: حدثنا حماد بن سلمة عن محمد بن إسحاق عن أبيه عن الحسن بن الحسن عن فاطمة قالت:\n\" دخل علي رسول الله ﷺ.... \" الحديث نحوه؛ وفي آخره:\n\" فقال لي: أوليس أطيب طعامكم ما مسته النار \".\nوهكذا أخرجه أبو يعلى (٤/١٥٩١): حدثنا إبراهيم بن حجاج السامي: أخبرنا حماد به إلا أنه وقع عنده \" الحسن بن أبي الحسن \". وعليه جرى الهيثمي فقال (١/٢٥٣) بعدما عزاه لهما - أحمد وأبي يعلى -:\n\" والحسن بن أبي الحسن ولد بعد وفاة فاطمة، والحديث منقطع \".\nوكأنه يعني به الحسن البصري، فإنه يصدق عليه أنه ولد بعد وفاة فاطمة،","vol":"6","page":562},{"text":"ولكني لم أر من ذكر أن إسحاق بن يسار روى عنه وإنما في \" تهذيب التهذيب \" أنه روى عن الحسن بن علي! وهذا أقرب إلى ما في \" المسند \" إذا قدرنا أنه الحسن بن الحسن بن علي، نسب في \" التهذيب \" إلى جده، وإذا كان كذلك فهو منقطع أيضا، والله أعلم.\n<span data-type=\"title\" id=toc-3001>٢٩٩٢ </span>- (إن الأرواح تلاقي في الهواء فتشام، فما تعارف منها ائتلف، وما تناكر منها اختلف) .\nضعيف\nرواه أبو عبد الرحمن السلمي في \" آداب الصحبة \" (١٢٨/٢) عن محمد بن بكر بن عبد الرحمن السمرقندي: حدثنا أحمد بن نصر السمرقندي: حدثنا أبي عن إبراهيم بن طهمان عن الأعمش عن شقيق عن علي مرفوعا.\nقلت: وهذا إسناد ضعيف؛ أحمد بن نصر السمرقندي وأبوه لم أعرفهما، ويحتمل أنه الذي في \" الميزان \" وغيره:\n\" أحمد بن نصر بن حماد. أتى بخبر منكر جدا، قال: حدثنا أبي: حدثنا شعبة عن محمد بن زياد عن أبي هريرة ﵁ مرفوعا: لا يترك الله أحدا يوم الجمعة إلا غفر له. ذكره الخطيب \".\nقلت: فهذا من طبقة السمرقندي. والله أعلم.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (١/١٦٢/٢) للطبراني في \" الأوسط \" عن علي. ولم يورده الهيثمي في \" المجمع \" لا في \" الجنائز \" (٢/٣٢٩) ولا في \" الأدب \" (٨/٨٧) . والله أعلم.\nوقد أخرجه الطبراني في \" الأوسط \" (٢/١٨/١ - رقم ٥٣٥٣) من طريق","vol":"6","page":563},{"text":"عبد الرحمن بن مغراء قال: أخبرنا الأزهر بن عبد الله الأودي قال: أخبرنا محمد بن عجلان عن سالم بن عبد الله عن أبيه قال: قال عمر بن الخطاب لعلي بن أبي طالب: يا أبا حسن! ربما شهدت وغبنا، وربما شهدنا وغبت، ثلاث أسألك عنهن.... إلخ.\nقلت: فذكر ثلاثة أحاديث، أحدها حديث الترجمة، وأعله الهيثمي (١/١٦٢) بـ (الأزهر) هذا، فقال:\n\" قال العقيلي: حديثه غير محفوظ عن ابن عجلان \".\nومن طريق الأودي أخرجه أبو الشيخ في \" الأمثال \" (رقم ١٠٧) .\nثم أخرج له شاهدا من حديث ابن مسعود، من طريق إبراهيم الهجري عن أبي الأحوص عنه به، وزاد:\n\" فلو أن رجلا مؤمنا دخل مسجدا فيه مئة منافق ليس فيه إلا مؤمن واحد لذهب حتى يجلس إلى ذلك المؤمن الواحد، ولو أن رجلا منافقا دخل مسجدا فيه مئة مؤمن ليس فيه إلا منافق واحد لذهب حتى يجلس إلى ذلك المنافق الواحد \".\nقلت: وإبراهيم الهجري؛ قال الذهبي في \" المغني \":\n\" ضعفه النسائي وغيره، وتركه ابن الجنيد \".\n<span data-type=\"title\" id=toc-3002>٢٩٩٣ </span>- (إن الأبدال بالشام يكونون، وهم أربعون رجلا، بهم تسقون الغيث، وبهم تنصرون على أعدائكم، ويصرف عن أهل الأرض البلاء والغرق) .\nضعيف\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١/٦٧/١) من طريق","vol":"6","page":564},{"text":"الحسن بن حبيب: أخبرنا زكريا بن يحيى: أخبرنا الحسن بن عرفة: أخبرنا إسماعيل بن عياش عن صفوان بن عمرو السكسكي عن شريح بن عبيد الحضرمي قال:\n\" ذكر أهل الشام عند علي بن أبي طالب، فقالوا: يا أمير المؤمنين! العنهم، فقال: لا، إني سمعت رسول الله ﷺ يقول: \" فذكره؛ وقال:\n\" هذا منقطع بين شريح وعلي، فإنه لم يلقه \".\nوأخرجه أحمد (١/١١٢): حدثنا أبو المغيرة: حدثنا صفوان به نحوه وزاد:\n\" كلما مات رجل أبدل الله مكانه رجلا \".\nوقد صح من طريق أخرى عن علي موقوفا: \" لا تسب أهل الشام جما غفيرا؛ فإن فيهم الأبدال \". وقال الضياء المقدسي في \" المختارة \" (٤٦١ - بتحقيقي):\n\" وهو أولى من المرفوع \".\nوقد روي الحديث من حديث عبادة بن الصامت مختصرا، وقد مضى برقم (٩٤٠) .\n<span data-type=\"title\" id=toc-3003>٢٩٩٤ </span>- (أقطف القوم دابة أميرهم) .\nضعيف\nأخرجه الخطيب في \" التاريخ \" (٩/٢٧٤) من طريق شبيب بن شيبة قال:\n\" كنت أسير في موكب أبي جعفر أمير المؤمنين، فقلت: يا أمير المؤمنين! رويدا فإني أمير عليك! قال: ويلك؛ أمير علي؟ ! قلت: نعم؛ حدثني معاوية بن قرة قال: قال رسول الله ﷺ: (فذكره) فقال أبو جعفر: أعطوه دابة، فهو أهون علينا من أن يتأمر علينا \".","vol":"6","page":565},{"text":"قلت: وهذا إسناد ضعيف مرسل، معاوية بن قرة؛ تابعي ثقة.\nوشبيب بن شيبة - وهو أبو معمر البصري الخطيب البليغ - ضعيف كما قال النسائي والدارقطني. وفي \" التقريب \":\n\" صدوق يهم في الحديث \".\n<span data-type=\"title\" id=toc-3004>٢٩٩٥ </span>- (إن الحكمة تزيد الشريف شرفا، وترفع العبد المملوك حتى تجلسه مجلس الملوك) .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٦/١٧٣) من طريق عمرو بن حمزة: حدثنا صالح عن الحسن عن أنس مرفوعا. وقال:\n\" غريب من حديث الحسن، تفرد به عمرو عن صالح \".\nقلت: وهما ضعيفان.\nومن هذا الوجه أخرج القضاعي في \" مسند الشهاب \" (ق /٨٢/٢) الشطر الأول منه.","vol":"6","page":566},{"text":"<span data-type=\"title\" id=toc-3005>٢٩٩٦ </span>- (إن الحياء من شرائع الإسلام، وإن البذاء من لؤم المرء) .\nضعيف\nرواه الطبراني (٣/٨٠/٢) عن محمد بن عمارة بن صبيح: أخبرنا إسماعيل بن أبان: أخبرنا عبد الملك بن عثمان الثقفي عن محمد بن مالك الهمداني عن أبيه مالك بن زبيد عن عبد الله قال:\nجاء قوم إلى النبي ﷺ بصاحبهم فقالوا: يا نبي الله! إن صاحبنا هذا قد أفسده الحياء، فقال ﷺ: فذكره.","vol":"6","page":566},{"text":"قلت: وهذا إسناد ضعيف مظلم مسلسل بالمجهولين، مالك بن زبيد؛ روى عنه أبو إسحاق السبيعي أيضا، ولم يوثقه أحد غير ابن حبان.\nوابنه محمد؛ أورده ابن أبي حاتم (٤/١/٨٨) بهذا الحديث ليس إلا، ولم يذكر فيه جرحا ولا تعديلا.\nوعبد الملك بن عثمان الثقفي؛ أورده ابن أبي حاتم أيضا (٢/٢/٣٦٠) من رواية إسماعيل بن أبان هذا ولم يذكر فيه أيضا جرحا ولا تعديلا.\nوإسماعيل بن أبان إن كان الوراق؛ فهو صدوق، وإن كان الغنوي؛ فهو متروك رمي بالوضع.\n<span data-type=\"title\" id=toc-3006>٢٩٩٧ </span>- (إن الأقلف لا يترك في الإسلام حتى يختتن، ولو بلغ ثمانين سنة) .\nموضوع\nأخرجه البيهقي (٨/٣٢٤) من طريقين عن أبي علي محمد بن محمد بن الأشعث الكوفي: حدثني موسى بن إسماعيل بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب: حدثنا أبي عن أبيه عن جده جعفر بن محمد عن أبيه عن جده علي بن الحسين بن علي عن أبيه عن أبيه علي ﵁ قال:\n\" وجدنا في قائم سيف رسول الله ﷺ في الصحيفة.... \" فذكره؛ وقال:\n\" وهذا حديث ينفرد به أهل البيت ﵈ بهذا الإسناد \".\nقلت: كأنه مركب عليهم، فإن ابن الأشعث قال الدارقطني:\n\" آية من آيات الله، وضع ذلك الكتاب. يعني العلويات \".","vol":"6","page":567},{"text":"قلت: وهذا الكتاب فيه نحو ألف حديث كلها بهذا الإسناد، وقد ساق ابن عدي في ترجمته من \" الكامل \" (ق ٣٧٨/١) جملة منها فيها موضوعات كما قال الذهبي. فلست أدري كيف خفى حاله على البيهقي حتى نسب التفرد بهذا الحديث لأهل البيت دون هذا المفتري! .\n<span data-type=\"title\" id=toc-3007>٢٩٩٨ </span>- (إن الخاصرة عرق الكلية إذا تحرك آذى صاحبها، فداووها بالماء المحرق والعسل) .\nضعيف\nأخرجه الحاكم (٤/٤٠٥) من طريق مسلم بن خالد عن عبد الرحمن بن محمد المديني عن ابن شهاب عن عروة عن عائشة ﵂ قالت: قال رسول الله ﷺ: فذكره؛ وقال:\n\" صحيح الإسناد \". ووافقه الذهبي.وهذا منه عجيب فإنه قد اورد مسلم بن خالد هذا - وهو الزنجي - في كتابه \" الضعفاء والمتروكين \" وقال:\n\" قال البخاري وأبو زرعة: منكر الحديث \".\nوعبد الرحمن بن محمد المديني؛ الظاهر أنه الأنصاري، قال الذهبي أيضا في \" الميزان \":\n\" قال البخاري: روى عنه الواقدي عجائب، وقواه ابن حبان \".","vol":"6","page":568},{"text":"<span data-type=\"title\" id=toc-3008>٢٩٩٩ </span>- (إن الخصلة الصالحة تكون في الرجل فيصلح الله ﷿ بها عمله كله، وطهور الرجل لصلاته يكفر الله به ذنوبه، وتبقى صلاته نافلة) .","vol":"6","page":568},{"text":"ضعيف.\nرواه أبو يعلى في \" مسنده \" (٢ / ٨٣٣ - ٨٣٤) وعنه الطبراني في \" الأوسط \" (٢/١ - زوائده)، وكذا ابن عدي في \" الكامل \" (٣٥/١)، والسهمي في \" تاريخ جرجان \" (٤٤٦)، وابن حبان في \" الضعفاء \": أخبرنا بشار بن الحكم: حدثنا ثابت عن أنس مرفوعا. وقال البزار:\n\" لا نعلم رواه عن ثابت غير بشار \".\nقلت: وهو منكر الحديث؛ كما قال ابن عدي وتبعه الذهبي في \" الضعفاء والمتروكين \"، وقال ابن حبان:\n\" منكر الحديث جدا، ينفرد عن ثابت بأشياء ليست من حديثه؛ كأنه ثابت آخر، لا يكتب حديثه إلا على جهة التعجب \".\nثم ساق هو وابن عدي هذا الحديث مشيرين إلى أنه حديث منكر.\nوأما قول ابن عدي في آخر ترجمته.\n\" أرجو أنه لا بأس به \".\nفإنما يعني في غير ما تفرد به وأنكر عليه، أقول هذا توفيقا بين قوله المتقدم: \" منكر الحديث \"؛ وهذا. فلا تغتر بقول الهيثمي في \" مجمع الزوائد \" (١/٢٢٥) بعد أن عزاه لبعض من ذكرنا:\n\" وفيه بشار بن الحكم ضعفه أبو زرعة وابن حبان، وقال ابن عدي: أرجو أنه لا بأس به \".\nأقول: لا تغتر بهذا؛ فإن الأمر كما قلت لك، فإن الضعف الذي عزاه لأبي زرعة وابن حبان، إنما أخذه من قولهما في بشار: \" منكر الحديث \". وإذا عرفت أن ابن عدي وافقهما على ذلك - كما تقدم - تبين لك أنه معهما في تضعيفه، فتنبه ولا تكن من الغافلين.","vol":"6","page":569},{"text":"نعم الشطر الثاني من الحديث له شواهد تدفع عنه النكارة وترفعه إلى مرتبة الصحة، فانظر بعضها في \" صحيح الترغيب \" (١/ رقم ١٧٧ و١٨٠ و١٨٢)، وفي معناه أحاديث أخرى.\nثم رأيت الحديث بفقرتيه قد أخرجه البيهقي في \" الشعب \" (٢/٢٤٢/٤٩٤١) من الوجه المذكور، وزاد في أوله فقرة ثالثة بلفظ:\n\" يا أبا ذر! ألا أدلك على خصلتين وهما أخف على الظهر وأثقل في الميزان من غيرهما؟ \"\n\" قال: بلى يا رسول الله! قال:\n\" عليك بحسن الخلق وطول الصمت، والذي نفس محمد بيده! ما عمل الخلائق بمثلهما \".\nوهذه الزيادة أخرجها البزار في \" مسنده \" (٤/٢٢٠/٣٥٧٣) وقال:\n\" لا نعلم روى بشار عن ثابت غيره \".\nقلت: بلى؛ قد روى له هو (٣/١٤٩/٢٤٤٩) من طريق عمرو بن أبي خليفة قال: سمعت أبا بدر يحدث عن ثابت عن أنس قال:\n\" كان رسول الله ﷺ جالسا في حلقة فأراد القيام، فقام غلام فناوله نعله، فقال رسول الله ﷺ:\n\" أردت رضى ربك، رضي الله عنك \".\nفكان لذلك الغلام نحو في المدينة حتى استشهد \".\nوقال البزار:\n\" لا نعلمه يروى عن أنس إلا من هذا الوجه \".","vol":"6","page":570},{"text":"وقال الهيثمي في \" المجمع \" (٨/٢٦٨):\n\" رواه البزار، وفيه عمرو بن أبي خليفة، ولم أعرفه \".\nقلت: إعلاله بشيخه (أبي بدر) أولى واسمه (بشار بن الحكم) أورده ابن عدي في \" الكامل \" (٢/٢٣) وقال:\n\" بصري، منكر الحديث عن ثابت البناني وغيره \".\nثم ساق له حديثين أحدهما من هذه الطريق، إلا أنه وقع فيه (عمر بن أبي خليفة العبدي) .\nوسواء كان هذا أو ذاك؛ فإني لم أجد له ترجمة، حتى ولا في \" ثقات ابن حبان \"!\nوالمقصود: أن البزار لم يعرف اسم (أبي بدر) وأنه (بشار بن الحكم) فيما يظهر - كالهيثمي - وإلا لما قال في الحديث الذي قبله ما تقدم:\n\" لا نعلم روى بشار عن ثابت غيره \"!\nويحتمل أنه نسي، وجل من لا ينسى.\nعلى أن قوله في حديث أبي ذر هذا:\" لا نعلمه يروى عن أنس إلا من هذا الوجه \".\nففيه نظر أيضا، فقد تابعه الحسن بن أبي جعفر عن ثابت به نحوه.\nأخرجه الطبراني في \" المعجم الصغير \" من طريق أبي جابر محمد بن عبد الملك: حدثنا الحسن بن أبي جعفر ... وقال:\n\" لم يروه عن ثابت إلا الحسن بن أبي جعفر، تفرد به أبو جابر \".\nقلت: قال أبو حاتم:","vol":"6","page":571},{"text":"\" ليس بالقوي \". وذكرع ابن حبان في \" الثقات \" (٩/٦٤) . وإعلاله بشيخه أولى لأنه ضعيف جدا؛ كما فعل الهيثمي قال (٨/٢٦٨):\n\" رواه الطبراني في \" الصغير \"، وفيه الحسن بن أبي جعفر، وهو متروك \".\nوهو في \" الروض النضير \" (١٢٥) .\n<span data-type=\"title\" id=toc-3009>٣٠٠٠ </span>- (إن الدباغ يحل من الميتة كما يحل الخل من الخمر) .\nضعيف\nأخرجه ابن عدي (٣٢٦/١)، وعنه البيهقي في \" السنن \" (٦/٣٨) عن فرج بن فضالة عن يحيى بن سعيد عن عمرة بنت عبد الرحمن عن أم سلمة قالت: قال رسول الله ﷺ: فذكره. وقال البيهقي:\n\" تفرد به فرج بن فضالة، وهو ضعيف؛ يروي عن يحيى بن سعيد أحاديث لا يتابع عليها. قاله أبو الحسن الدارقطني \".\n_________\nانتهى بحمد الله وفضله المجلد السادس من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيىء في الأمة \".\nويليه - إن شاء الله تعالى - المجلد السابع، وأوله الحديث:\n٣٠٠١ - (إن الرجل ليبتاع الثوب. . .) .\nو\" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"6","page":572},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-3011>المقدمة</span>\nإن الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا، وسيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله.\nأما بعد:\nفإني- ابتداء - أقول:\nقد كان ما خَشيتُ أن يكونا *** إنا إلى الله لراجعونا\nرحل الحبيب الغالي، فمحبوه يتامى، وأنا يتيمة مرتين، لكنا إن شاء الله صابرون، وبقضاء الله وقدره راضون، وله عند ربِّه﷿- لمحتسبون....\nوشاءت إرادة الله- تعالى- ألا يكمل الوالد﵀- مراجعته الأخيرة لهذا المجلد- كما كنتُ ذكرتُ في مقدمة المجلد السادس- اللهم إلا بعض الزيادات التي أملاها علي هاتفيًا في مواضع لا تزيد على عشرة.\nوهذا المجلد- أخي للقارئ- هو الحلقة للسابعة من هذه \"السلسلة\"، وفيه مجموعة جديدة من الأحاديث الضعيفة وما دونها من ضعيف جدًِّا، وموضوعٍ ... مما ينبغي على المسلم أن يكون على معرفة بها حتى لا ينسب للًنبي - ﷺ - ما لم يقل، أو يلتزم باعتقادٍ أو حكم مبني عليها فيقع في الضلال والبدعة، ويصرف جهده ووقته فيما لم يشرعه الله ورسوله؛ وهو يحسب أنه يحسن صنعًا!\nوتحت أحاديث هذا المجلد- كغيره- الكثير من الأبحاث والتحقيقات الحديثية، والردود للعلمية، والكثير من الفوائد والتنبيهات، كل في مكأنه ومناسبته.\nفمن الأبحاث والتحقيقات الحديثية ما جاء تحت الأحاديث (٣٠٥٦ و٣٠٧٤ و٣١١٥ و٣٢٣١ و٣٢٤٧ و٣٢٧٠ و٣٢٩٢ و٣٢٩٤ و٣٣٥٤ و٣٣٧٤ ...) .\nومن الردود العلمية ما تعقب به الوالد﵀- الشيخَ الغماري، حيث كان قد وقف قبل شهور قليلة من وفاته على كتابه \" المداوي لعلل الجامع للصغير وشرحَي","vol":"7","page":3},{"text":"المناوي \"، فتعقبه في بعض الأحاديث المخرجة في هذا المجلد- وغيره من المجلدات التالية له-، وذلك من جوانب مختلفة، فانظر مثلًا ما جاء تحت الأحاديث (٣٢٠٥ و٣٢١٥ و٣٢١٩ و٣٢٢٠ و٣٢٢١ و٣٢٥٥ و....) .\nومن الردود- أيضًا- ما جاء تحت الأحاديث (٣٢٦٤- القرضاوي) و(٣٢٩٢- ابن التركماني) و(٣٤٩٣- الدكتورة للسودانية) .......\nومن الفوائد ما جاء تحت الأحاديث (٣٢٣٥ و٣٢٨١ و٣٢٩٢ و٣٣٢٠ و....) .\nوقد جاء في المجلد العديد من الأحاديث التي يوجد في السنة الصحيحة غُنية عنها كالأحاديث (٣٠٧١ و٣٠٩٥ و٣١٣٠ و٣٢٤٩ و٣٤٨٥ و....) .\nوهناك أحاديث اشتهرت على الألسنة، وهي ليست صحيحة مثل (٣٠١٣- التمسوا الجار قبل الدار..) و(٣٢٦٤- وتحته: بني الدين على النظافة..) .\nوقبل الختام أحب أن أذكر هنا بأنه يحسن بالقارئ لهذا المجلد أن يرجع- وبخاصة بعد وفاة الشيخ للوالد رحمه الله تعالى- إلى المقدمات التي كتبها لهذه \" السلسلة \" خاصة ولغيرها من كتبه عامة، فان فيها فوائد جمة، هي منارات على الطريق يُستهدى بها- إن شاء الله-، وسيجدها متجددة منسجمة مع كل مجلد يصدر، حيث أرسى فيها ﵀ قواعد منهج الالتزام بالكتاب والسنة وبفهم سَلَف الأُمة، وهو المنهج الحق الذي ينبغي أن يقام عليه الفقه الإسلامي؛ فضلا عن العقيدة الإسلامية؛ انطلاقًا من المنهج السليم في التمييز بين الصحيح والضعيف، جزاه الله خيرًا عن الإسلام والمسلمين جميعا خير الجزاء، وأجرى له من الأجر ما شاء بفضله وكرمه، ورحمه رحمة واسعة، وجمعنا وإياه في جنات للفردوس مع النبيين وللصديقين والشهداء والصالحين.. إنه سميع مجيب.\nوأخيرا.. لا بد أن نتوجه بالشكر إلى كل من كان له يد في إنجاز هذا الكتاب في جميع مراحله، بما فيها عمل الفهارس المختلفة، فجزاهم الله جميعًا خير الجزاء.\nو\" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".\nعمان ١٧ ذي القعدة ١٤٢٠ هـ\n١٢ شباط ٢٠٠٠\nأم عبد الله","vol":"7","page":4},{"text":"<span data-type=\"title\" id=toc-3012>٣٠٠١ </span>- (إن الرجل ليبتاع الثوب بدينار، أو بنصف دينار فيلبسه، فما يبلغ كعبيه حتى يغفر له. يعني من الحمد) .\nضعيف\nأخرجه ابن السني في \" عمل اليوم والليلة \" (ص ٦-٧ رقم ١٤ / ٢): حدثنا أحمد بن عثمان الرازي - بمصر -: حدثنا أبو زرعة الرازي: حدثنا سعيد بن محمد الجرمي: حدثنا قاسم بن مالك المزني: حدثنا أبو مسعود الجريري، عن أبي نضرة، عن أبي سعيد الخدري ﵁ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ غير أحمد بن محمد بن عثمان الرازي فلم أجد له ترجمة، وفي \" الميزان \" و\" اللسان \":\n\" أحمد بن محمد بن عثمان النهرواني. هو أحمد بن عثمان نسب إلى جده. مر \".\nوهناك ذكر له حديثًا آخر عن شيخ له بإسناده، ثم قال:\n\" قال النقاش في \" الموضوعات \" له: وضعه أحمد أو شيخه \".\nقلت: فهو في موضع التهمة.\nوقد أورده الخطيب في \" التاريخ \" (٥ / ٦٨) كما جاء في الموضع الأول من \" الميزان \"، ثم ساق له بإسناده عن ابن المبارك قال:\n\" لا يكون الرجل من أصحابه الحديث حتى يكتب عمن هو مثله، وعمن فوقه، وعمن هو دونه \".\nولم يذكر فيه جرحًا ولا تعديلًا.","vol":"7","page":5},{"text":"<span data-type=\"title\" id=toc-3013>٣٠٠٢ </span>- (إن الرجل ليدرك بالحلم درجة الصائم القائم، وإنه ليكتب جبارًا، وإنه ما يملك إلا أهل بيته) .\nضعيف\nأخرجه أبو نعيم في \" الحلية \" (٨ / ٢٨٩) من طريق الهيثم بن خالد المصيصي: حدثنا عبد الكبير بن المعافى بن عمران: حدثني أبي: حدثنا سفيان عن أبي إسحاق عن الحارث عن علي، [و] عن عبد الكبير: حدثنا أبي: حدثنا إسماعيل بن عياش عن عبد العزيز بن عبيد الله، عن محمد بن علي، عن علي ابن أبي طالب: أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف من الطريقين فإن مدارهما على المصيصي هذا، وهو ضعيف؛ كما قال الدارقطني وتبعه العسقلاني.\nوفي الأولى: الحارث - وهو ابن عبد الله الأعور - ضعيف أيضًا.\nوفي الأخرى: عبد العزيز بن عبيد الله - وهو الحمصي - قال الذهبي:\n\" ضعفوه، وتركه النسائي \".\nوهذه قد أخرجها المغافى بن عمران في كتاب \" الزهد \" له (ق ٢٤٩ /١) .","vol":"7","page":6},{"text":"<span data-type=\"title\" id=toc-3014>٣٠٠٣ </span>- (من كان يؤمن بالله واليوم الآخر فلا يروعن مسلمًا) .\nضعيف\nأخرجه الطبراني في \" المعجم الكبير \" (٧ /١٦٦ /٦٤٨٧) من طريق سفيان بن عيينة عن إسماعيل بن مسلم عن شمر بن عطية عن سليمان بن صرد:\nأن أعربيًا صلى مع النبي - ﷺ - ومعه قرن، فأخذها بعض القوم، فلما سلم","vol":"7","page":6},{"text":"النبي - ﷺ - قال الأعرابي: أين القرن؟ فكأن بعض القوم ضحك! فقال النبي - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الانقطاع بين شمر وسليمان بن صرد؛ فإنهم لم يذكروا له رواية عن صحابي غير خريم بن فاتك، ومع ذلك قالوا: إنه لم يدركه، وعامة رواياته عن التابعين، ولذلك ذكره ابن حبان في (أتباع التابعين) من \"ثقاته \" (٦ /٤٥٠)، وتبعه الحافظ في \" القريب \".\nوالأخرى - ولم يذكر الهيثمي غيرها فقال (٦ /٢٥٤) -:\n\"إسماعيل بن مسلم إن كان هو العبد ي فهو من رجال \" الصحيح \"، وإن كان هو المكي فهو ضعيف، وبقية رجاله ثقات \".\nقلت: وإنما تردد الهيثمي؛ لأن كلًا منهما روى عنه ابن عيينة كما في \" تهذيب الكمال \" للحافظ المزي.\n<span data-type=\"title\" id=toc-3015>٣٠٠٤ </span>- (إن الرجل ليدنو من الجنة حتى يكون ما بينه وبينها قيد ذراع، فيتكلم بالكلمة فيتباعد منها أبعد من صنعاء) .\nضعيف\nأخرجه أحمد (٤ /٦٤و٥/ ٣٧٧) عن محمد بن إسحاق عن سليمان بن سحيم عن أمه ابنة أبي الحكم الغفاري قالت: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف من أجل عنعنة ابن إسحاق؛ فإنه مدلس.","vol":"7","page":7},{"text":"<span data-type=\"title\" id=toc-3016>٣٠٠٥ </span>- (إن الرجل ليصلي، وما فاته من وقتها أعظم من أهله وماله) .\nضعيف\nأخرجه البخاري في \" التاريخ الكبير \" (٤ /٢/ ٤١٧) عن محمد ابن المثنى عن يحيى بن سعيد عن ابن عجلان ابن المنكدر عن يعلى عن النبي - ﷺ -، وقال: ... فذكره.\n\" مرسل \"\nثم رواه من طريق أخرى عن يحيى أم محمد بن المنكدر أخبره أن يعلى - رجل من أهل الديوان - أخبره أنه سمع طلق بن حبيب عن النبي - ﷺ - مثله.\nقلت: ورجاله كلهم ثقات، وإنما علته الإرسال، فإن طلقًا تابعي مات بعد التسعين.\nويعلى هو ابن مسلم بن هرمز، وهو من أتبتع التابعين.\nوقد ذكر المناوي أن ابن منيع والديلمي وصلاه من حديث أبي هريرة، ولم يتكلم على إسناده بشيء! وعزاه السيوطي لسعيد بن منصور عن طلق بن حبيب.","vol":"7","page":8},{"text":"<span data-type=\"title\" id=toc-3017>٣٠٠٦ </span>- (إن الرجل ليوضع طعامه بين يديه فما يرفع حتى يغفر له، فقيل: يا رسول الله! بم ذاك؟ قال: يقول: بسم الله؛ إذا وضع، والحمد لله؛ إذا رفع) .\nضعيف\nرواه الضياء في \" المختارة \" (١٥٧ /٢) من طريق الطبراني - وهو في \" المعجم الأوسط \" (٥ / ٤٠٩ /٥١٠٤) -: حدثنا محمد بن العباس: حدثنا عبيد بن إسحاق: حدثنا قطري الخشاب عن عبد الوارث عن أنس مرفوعًا. وقال:","vol":"7","page":8},{"text":"\" قطري ذكره ابن أبي حاتم....ولم يذكر فيه جرحًا \".\nقلت: وأما ابن حبان فأورده في \" الثقات \" (٢ / ٢٤٩-٢٥٠) .\nوالحديث أورده الهيثمي في \" المجمع \" (٥ / ٢٢) وقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه عبد الوارث مولى أنس، وهو ضعيف، وعبيد بن إسحاق العطار، والجمهور على تضعيفه \".\n<span data-type=\"title\" id=toc-3018>٣٠٠٧ </span>- (إن الرجل من أهل عليين ليشرف على أهل الجنة؛ فتضيء أهل الجنة لوجهه كأنها كوكب دري. وإن أبا بكر وعمر لمنهم، وأنعما) .\nضعيف\nأخرجه أبو داود (٢ /١٦٧- ١٦٨)، وأبو يعلى في \"مسنده\" (١/ ٣١٣و٣٢٥) عن عطية العوفي، عن أبي سعيد الخدري:أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف من أجل عطية؛ فإنه ضعيف، ومدلس. فما نقله المناوي عن \"التقريب\" أنه قال فيه: \"إسناده صحيح\"؛ فهو حكم غير صحيح! على أني لم أدر أي \"تقريب\" أراد!!","vol":"7","page":9},{"text":"<span data-type=\"title\" id=toc-3019>٣٠٠٨ </span>- (إن السعادة كل السعادة طول العمر في طاعة الله ﷿) .\nضعيف\nرواه الخطيب في \"التاريخ\" (٦ / ١٦-١٧)، والضياء في \"المنتقى من مسموعاته بمرو\" (٢٣ /٢) من طريق إبراهيم بن أحمد بن إبراهيم البزوري: حدثنا القاضي جعفر بن محمد الفريابي: حدثنا قتيبة بن سعيد: حدثنا","vol":"7","page":9},{"text":"ابن لهيعة، عن ابن الهاد، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة سيء الحفظ. وأعله الخطيب بـ (البزوري) هذا فقال: \"قال محمد بن أبي الفوارس: كان من أهل القرآن والستر، ولم يكن محمودًا في الرواية، وكان فيه غفلة وتساهل \". ومن فوقه ثقات.\n<span data-type=\"title\" id=toc-3020>٣٠٠٩ </span>- (إن لكل نبي خاصة من أصحابه، وإن خاصتي من أصحابي أبو بكر وعمر) .\nضعيف جدًا\nرواه الطبراني في \"المعجم الكبير\" (١٠ /٩٤ /١٠٠٠٨)،وأبو الحسن محمد بن صدقة البزار الموصلي في \"حديث أبي بكر محمد بن إبراهيم القرشي العدوي\" (١/ ٢) عن عبد الرحيم بن حماد أبي الهيثم عن الأعمش عن إبراهيم عن علقمة مرفوعًا.\nكذا وقع في الأصل عن علقمة مرسلًا.\nوقد وصله أبو نعيم في \"أخبار أصبهان\" (١ /٨٨) من طريق عبد الله بن معمر: حدثنا عندر عن شعبة عن الأعمش عن إبراهيم عن علقمة عن عبد الله مرفوعًا به.\nوعبد الله بن معمر هذا؛ قال الذهبي:\n\"له عن غندر خبر باطل، قال الأزدي: متروك الحديث \".\nقلت: والخبر هو هذا كما قال الحافظ في \"اللسان\".\nوعبد الرحيم بن حماد؛ قال الذهبي:\n\"شيخ واه، لم أر لهم فيه كلامًا وهذا عجيب\".","vol":"7","page":10},{"text":"قلت: أخرجه أبو نعيم في مكان آخر، هو (١ /٩٦)،وقال:\n\"قال ابن أبي داود:هكذا في كتاب الشيخ: \"غندر عن شعبة\"،وإنما هو غندر عن عبد الرحيم، وهو شيخ بصري متروك الحديث \".\nقلت: فهذا نص عن بعض الأئمة المتقدمين - وهو الحافظ ابن الحافظ عبد الله ابن سليمان بن أبي داود - في توهين هذا الرجل، فات الحافظ الذهبي، وكذا الحافظ العسقلاني؛ فإنه لم يستدركه عليه.\n<span data-type=\"title\" id=toc-3021>٣٠١٠ </span>- (إن آدم غسلته الملائكة بماء وسدر، وكفنوه، وألحدوا له ودفنوه، وقالوا: هذه سنتكم يا بني آدم في موتاكم) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٧٥/ ١ من ترتيبه) عن محمد بن إسحاق عن محمد بن ذكوان عن الحسن عن عتي عن أبي بن كعب مرفوعًا. وقال الطبراني:\n\"لم يروه عن محمد بن ذكوان إلا ابن إسحاق \"\nقلت: هو مدلس، وقد عنعنه، وخالفه إسحاق بن الربيع عن الحسن به، إلا أنه لم يرفعه.\nأخرجه ابن سعد (١ /٣٣) . وإسحاق هذا هو البصري الأبلي ضعيف أيضًا.\nقلت: ورواه روح بن أسلم: حدثنا حماد بن سلمة، عن ثابت البناني، عن الحسن به، نحوه.\nوروح متروك، وقد مضى لفظه برقم (٢٨٥٩) .\nورويت الجملة الأخيرة مع تكبير الملائكة على آدم أيضًا من طريق ثالثة عن","vol":"7","page":11},{"text":"الحسن به، وقد مضى تخريجه برقم (٢٨٧٢) .\n<span data-type=\"title\" id=toc-3022>٣٠١١ </span>- (إن السماوات السبع،والأرضين السبع لتلعن الشيخ الزاني،وإن فروج الزناة ليؤذي أهل النار نتن ريحها) .\nضعيف\nأخرجه البزار (ص ٢٠٩-زوائده) عن يعلى بن عبيد عن صالح بن حيان عن عبد الله بن بريدة عن أبيه،موقوفًا عليه.\nثم رواه من طريق أبي معاوية عن صالح بن حيان به،إلا أنه قال: عن النبي - ﷺ - نحوه. وقال:\n\"لا نعلم رواه إلا أبو معاوية\"\nقال الهيثمي:\n\"يعني: رفعه، وصالح بن حيان ضعيف\"\nقلت: كذا وقع في الأصل \"أبو معاوية، وإسناده هكذا: \"حدثنا عمرو بن مالك: حدثنا أبو معاوية....\".\nقلت: عمرو بن مالك هذا هو الراسبي، وقد ذكروا في ترجمته: أنه روى عن مروان بن معاوية الفزاري، وعنه البزار. فأنا أخشى أن يكون ما في الأصل: \"أبو معاوية\" محرفًا من: \"مروان بن معاوية\". ويؤيده أنهم ذكروه في الرواة عن صالح بن حيان والله أعلم.\nوالراسبي هذا ضعيف أيضًا.\nوقد روي من حديث أبي هريرة مرفوعًا دون جملة (الفروج)، وهو مخرج في \"الصحيحة\" تحت الحديث (٣٣١٣) .","vol":"7","page":12},{"text":"<span data-type=\"title\" id=toc-3023>٣٠١٢ </span>- (إن في الجنة لمراغًا من مسك مثل مراغ دوابكم في الدنيا) .\nضعيف\nرواه الطبراني في \"الكبير\" (٦ / ٥٨٤٥) من طريق عبد الله ابن أحمد، وأبو نعيم في \"أخبار أصبهان\" (١/ ١١٦) عن أحمد بن الحسن بن عبد الملك - والسياق لأبي نعيم - قالا: حدثنا محمد بن عبد الله بن سابور: حدثنا عبد الحميد بن سليمان الأنصاري - أخو فليح - عن أبي حازم عن سهل بن سعد مرفوعًا.\nأورده أبو نعيم في ترجمة أحمد هذا، وقال:\n\"توفي سنة أربع وثلاث مئة ...، مقبول القول، صاحب صولة وصرامة\".\nقلت: ومتابعة عبد الله بن أحمد تقويه، فإنه ثقة حافظ، من فوقهما ثقات غير عبد الحميد هذا فإنه ضعيف،كما قال ابن المديني والنسائي وغيرهما. وقال ابن معين:\n\"ليس بشيء\".\nوذكره العقيلي في \"الضعفاء\" (ص٢٥٠)، وكذا ضعفه آخرون. أما أحمد فقال:\n\"ما أرى به بأسًا\"!\nولعل هذا هو مستند قول المنذري في \"الترغيب\" (٤/ ٢٥٣):\n\"رواه الطبراني بإسناد جيد\".\nوقول الهيثمي (١٠/ ٤١٣):","vol":"7","page":13},{"text":"\"رواه الطبراني في \"الأوسط\" و\"الكبير\" ورجالهما ثقات\"!\nقلت:ولا يخفى أن الجرح المفسر مقدم على التعديل؛ لا سيما والجارحون جمع، والمعدل فرد.\nوهذا من الوضوح بحيث حملني على أن أقول: لعل الحديث عند الطبراني من غير طريق عبد الحميد هذا، وذلك قبل أن أقف على إسناده عند الطبراني.\nوالله ﵎ أعلم.\n<span data-type=\"title\" id=toc-3024>٣٠١٣ </span>- (التمسوا الجار قبل الدار، والرفيق قبل الطريق) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (١/ ٢٢٠/ ٢)، وأبو الشيخ في \"الأمثال\" (١٤٤/ ٢٣٢) عن أبان بن المحبر عن سعيد بن رافع بن خديج عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، أبان هذا قال الذهبي:\n\"شيخ متروك\"\nوسعيد بن رافع، كذا في الأصل، وفوق لفظ: \"ابن\" ضبة، إشارة إلى أن فيه سقطًا، والساقط هو: \"معروف بن رافع\"؛ كما رواه الأزدي من هذا الوجه على ما في \"الميزان\" و\"فيض القدير\".\nوسعيد بن معروف غير معروف. وقال الأزدي:\n\"لا تقوم به حجة\". قال الذهبي عقبه:\n\" قلت: أبان متروك، فالعهدة عليه \".","vol":"7","page":14},{"text":"<span data-type=\"title\" id=toc-3025>٣٠١٤ </span>- (من صلى صلاة فريضة فله دعوة مستجابة، ومن ختم القرآن فله دعوة مستجابة) .\nضعيف\nاخرجه الطبراني في \"المعجم الكبير\" (١٨/ ٢٥٩/ ٦٤٧): حدثنا الفضل بن هارون البغدادي: حدثنا إسماعيل بن إبراهيم الترجماني: حدثنا عبد الحميد ابن سليمان عن أبي حازم عن العرباض بن سارية قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الحميد بن سليمان قال الحافظ في \"التقريب\": \"ضعيف\".\nوبه أعله الهيثمي في \"المجمع\" (٧/ ١٧٢) .\nوسائر رجاله ثقات غير الفضل بن هارون؛ ترجمه الخطيب في \"تاريخ بغداد\" (١٢/ ٣٧٢) برواية ثلاثة فيهم الطبراني، وقال: \"صاحب أبي ثور الفقيه\"، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"7","page":15},{"text":"<span data-type=\"title\" id=toc-3026>٣٠١٥ </span>- (كان إذا دخل شهر رمضان أطلق كل أسير، وأعطى كل سائل) .\nضعيف جدًا\nأخرجه ابن سعد في \"الطبقات\" (١/ ٣٧٧)، والبزار (٩٦٨- الكشف): أخبرنا عبد الحميد بن عبد الرحمن الحماني، عن أبي بكر الهذلي،عن الزهري عن عبيد الله بن عبد الله عن ابن عباس وعائشة قالا: ... فذكره.\nومن هذا الوجه أخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٢٣) .","vol":"7","page":15},{"text":"قلت: وهذا إسناد ضعيف جدًا، أبو بكر الهذلي متروك الحديث؛ كما قال الحافظ. والحماني ضعيف.\n<span data-type=\"title\" id=toc-3027>٣٠١٦ </span>- (إن الشيطان ذئب ابن آدم، كذئب الغنم، وإن ذئب الغنم يأخذ من الغنم الشاة المهزولة والقاصية ولا يدخل في الجماعة، فالزموا العامة والجماعة والمساجد) .\nضعيف\nرواه عبد بن حميد في \"المنتخب من المسند\" (١٦/ ١-٢) حدثنا حسين بن علي الجعفي عن فضيل بن عياض عن أبان عن شهر بن حوشب عن معاذ بن جبل مرفوعًا.\nقلت وهذا إسناد ضعيف جدًا، شهر ضعيف، وأبان - وهو ابن أبي عياش - متروك.\nلكن الحديث له طريق أخرى عند أحمد (٥/ ٢٣٣)، والهيثم بن كليب (١٧٠/ ١)،وابن بشران في الكراس الأخير من \"الجزء\" (٣٠/ ٥/ ٢)، وأبي نعيم في \"الحلية\" (٢/ ٢٤٧) عن سعيد عن قتادة: حدثنا العلاء بن زياد عن معاذ بن جبل مرفوعًا به، وقال أبو نعيم:\n\"رواه يزيد بن زريع وعنبسة بن عبد الواحد عن سعيد مثله، وقال: يعني: شعاب الأهواء\"\nقلت: وهذا إسناد رجاله ثقات، فهو صحيح، وإن خالفه عمر بن إبراهيم فقال: حدثنا قتادة عن العلاء بن زياد عن رجل حدثه - يثق به - عن معاذ بن جبل به! فزاد بينهما الرجل الذي لم يسم.","vol":"7","page":16},{"text":"وعمر بن إبراهيم - وهو البصري صاحب الهروي - صدوق، في حديثه عن قتادة ضعف؛ كم في \"التقريب\"، فلا يلتفت إلى مخالفته لمثل سعيد - وهو ابن أبي عروبة - وهو من أثبت الناس في قتادة؛ كما قال الحافظ.\nثم تبين لي أن فيه علة تقدح في صحته،ألا وهي الانقطاع بين العلاء بن زياد ومعاذ؛ فإنه لم يسمع منه؛ كما قال المنذري في \"الترغيب\" (١/ ١٣٢)، والهيثمي في \"المجمع\" (٢/ ٢٣)، وقد كنت غفلت عن هذه العلة حين خرجت \"شرح العقيدة الطحاوية\"، فصححته فيه (٥١٦) جريًا على ظاهر إسناده، والآن قد رجعت عنه، والله تعالى هو الموفق، وأستغفره من كل زلل. ولا أدري إذا كان الدكتور أحمد سعد حمدان تورط بتصحيحي المذكور، فقال في تعليقه على \"أصول أهل السنة\" لللالكائي (١/ ١٠٧):\n\"سنده صحيح\".\nأو أنه نظر - مثلي - إلى ظاهر السند، فوقع في الخطأ، والمعصوم من عصمه الله ﷿.\n<span data-type=\"title\" id=toc-3028>٣٠١٧ </span>- (إن الشيطان لم يلق عمر منذ أسلم إلا خر لوجهه) .\nضعيف\nأخرجه ابن منده من طريق إسحاق بن سيار عن الفضل بن موفق عن إسرائيل عن الأوزاعي عن سالم عن سديسة مولاة حفصة مرفوعًا.\nقلت: كذا ساقه الحافظ في ترجمة \"سديسة\" من \"الإصابة\"، وإسناده ضعيف، وفيه علتان:\nالأولى:الاضطراب في إسناده، فرواه ابم منده هكذا، وأخرجه الطبراني في \"الأوسط\" (٤/ ١٩١/ ٣٩٤٣) من طريق عبد الرحمن بن الفضل بن موفق:","vol":"7","page":17},{"text":"حدثني أبي: حدثنا إسرائيل عن النعمان عن الأوزاعي به، إلا أنه قال فيه:\n\"عن سديسة عن حفصة\". وقال بعده:\n\"لم يروه عن الأوزاعي إلا النعمان - وهو أبو حنيفة -، ولا رواه عن أبي حنيفة إلا إسرائيل، تفرد به الفضل\".\nوأخرجه ابن السكن من هذه الطريق بهذا السند، فقال في سياقه: إنها سمعت رسول الله - ﷺ -. قال: ورواه أحمد بن يونس السلمي عن الفضل بن موفق، فقال في سياقه: عن سديسة عن حفصة.\nوالعلة الأخرى: ضعف المتفرد به، والذي دارت الطرق عليه، وهو الفضل ابن الموفق؛ قال أبو حاتم:\n\"ضعيف الحديث\"، ولم يذكر في \"التهذيب\" ولا في غيره توثيقه عن أحد. فلا أدري ما عمدة الهيثمي في قوله (١٠/ ٧٠):\n\"رواه الطبراني في \"الأوسط\"، وإسناده حسن، إلا أن عبد الرحمن بن الفضل بن الموفق لم أعرفه، وبقية رجاله وثقوا\"!\nفمن الذي وثق الفضل هذا؟!\n<span data-type=\"title\" id=toc-3029>٣٠١٨ </span>- (تفقدوا نعالكم عند أبواب المساجد) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٦٩) عن أحمد بن صالح السمومي: حدثنا يحيى بن هاشم: حدثنا مسعر عن يزيد عن ابن عمر مرفوعًا. وقال: \"غريب من حديث مسعر، لم نكتبه إلا من حديث السمومي\".\nقلت: كذا في الموضعين منه \"السمومي\" بالسين المهملة، وفي \"اللسان\":","vol":"7","page":18},{"text":"بالمعجمة، وفي \"الميزان\": \"الشامولي\"، ولم أعرفه الصواب منها، وكتب الأنساب لم تتعرض لشيء من ذلك (١) . فالله أعلم.\nوأحمد هذا؛ قال ابن حبان: \"يضع الحديث\". وهو غير أحمد بن صالح المصري الثقة الحافظ. وقال الحافظ في \"اللسان\" - بعد أن ساقه من طريق أبي نعيم عنه -:\n\"والحمل فيه عليه، أو على شيخه، وذكره أبو نعيم في رجال متروكين، لا يجوز الاعتماد عليهم\".\nقلت: وشيخه يحيى بن هاشم كذبه ابن معين، وقال ابن عدي: \"كان يضع الحديث\".\nولا بن صالح حديث موضوع آخر في الصلاة في العمامة يأتي (٥٦٩٩)، لكنه قد توبع عند الخطيب دون قوله: \"عند أبواب المساجد\". وسبق تخريجه برقم (٢٤٩٥)، وفيه قول الدارقطني: \"تفرد به يحيى بن هاشم\".\nقلت: فهو الآفة، والله أعلم.\n<span data-type=\"title\" id=toc-3030>٣٠١٩ </span>- (إن الصبحة تمنع بعض الرزق) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٩/ ٢٥١) من طريق سليمان ابن أرقم عن الزهري عن سعيد بن المسيب عن عثمان بن عفان قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ سليمان بن أرقم متروك.\n_________\n(١) ينظر - للفائدة - حاشية تهذيب الكمال (١ / ٣٥٤) للمزي","vol":"7","page":19},{"text":"وله طريق أخرى، يرويها إسماعيل بن عياش، وقد اضطرب فيها، فقال مرة: عن إسماعيل بن أمية عن موسى بن عمران عن أبان بن عثمان عن عثمان به.\nأخرجه الطحاوي في \"مشكل الآثار\" (٢/ ١٣-١٤) .\nومرة قال: عن رجل - قد سماه - عن محمد بن يوسف عن عمرو بن عثمان ابن عفان عن أبيه به، دون قوله: \"بعض\".\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (١/ ٧٣)، وعزاه المنذري (٣/ ٥) لأحمد نفسه، فوهم.\nوقد سمي هذا الرجل، فأخرجه عبد الله أيضًا، وابن عدي في \"الكامل\" (ق١٥/ ١) من طريقين آخرين عن إسماعيل بن عياش عن ابن أبي فروة عن محمد بن يوسف به.\nثم رواه ابن عدي من طريق مسلمة عن إسماعيل بن عياش عن رجل عن إسحاق بن عبد الله بن طلحة عن أنس بن مالك: أن النبي - ﷺ - قال: ... فذكره. وقال ابن عدي:\n\"وهذا الرجل الذي لم يسم في هذا الإسناد هو ابن أبي فروة، وقد خلط ابن أبي فروة في هذا الإسناد، وهذا الحديث لا يعرف إلا به\".\nكذا قال، ويرد عليه الطريق الأولى. وابن أبي فروة اسمه إسحاق بن عبد الله، وهو متروك؛ كما قال الحافظ.\nوالحديث أخرجه البيهقي أيضًا في \"شعب الإيمان\" (٢/ ٣٥/ ١) من طريق ابن عدي، وقال:\n\"وإسحاق بن عبد الله بن أبي فروة بهذا الحديث، وخلط في إسناده. و(الصبحة): النوم عند الصباح\".","vol":"7","page":20},{"text":"<span data-type=\"title\" id=toc-3031>٣٠٢٠ </span>- (إن الصدقة لا تزيد المال إلا كثرة؛ فتصدقوا يرحمكم الله، وإن العفو لا يزيد العبد إلا عزًا؛ فاعفوا يعزكم الله) .\nضعيف جدًا\nرواه ابن عدي (١/ ٩٢/ ١) عن الحسن بن عبد الرحمن الفزاري: حدثنا علي بن يزيد الصدائي: حدثنا خارجة بن مصعب عن زيد بن أسلم عن ابن عمر مرفوعًا.\nقلت: وهذا سند ضعيف جدًا مسلسل بالضعفاء:\nالحسن بن عبد الرحمن الفزاري هو الاحتياطي، قال ابن عدي:\n\"يسرق الحديث، منكر عن الثقات، ولا يشبه حديثه حديث أهل الصدق\".\nعلي بن يزيد الصدائي؛ فيه لين.\nخارجة بن مصعب؛ متروك، وكان يدلس عن الكذابين.\nوالحديث أورد منه السيوطي - من رواية ابن عدي عن ابن عمر - الجملة الأولى منه فقط! ولم يتكلم المناوي عليه بشيء!","vol":"7","page":21},{"text":"<span data-type=\"title\" id=toc-3032>٣٠٢١ </span>- (إن الصدقة لتطفىء عن أهلها حر القبور) .\nضعيف\nرواه ابن عدي (٦٧/ ٢)، وابن عبد البر في \"التمهيد\" (٢٣/ ١٧٥) عن الحكم بن يعلى: حدثنا عمرو بن الحارث عن يزيد بن أبي حبيب عن أبي الخير عن عقبة بن عامر مرفوعًا، وقال ابن عدي:\n\"قال البخاري: الحكم بن يعلى؛ قال لي سليمان بن عبد الرحمن: رأيته بدمشق، منكر الحديث، عنده عجائب\".","vol":"7","page":21},{"text":"قلت: وقول سليمان هذا رواه البخاري عنه في \"التاريخ الصغير\" مفرقًا في موضعين (ص٢١٢،٢١٧) .\nولم يتفرد به، فقد قال المنذري في \"الترغيب\" (٢/ ٢٥):\n\"رواه الطبراني في \"الكبير\"، والبيهقي، وفيه ابن لهيعة\".\nقلت: وهو ضعيف، وهو من طبقة عمرو بن الحارث، وكثير ما يقرن معه في بعض الأسانيد، ولا يبعد أن يكون هذا الحديث من روايته عن يزيد بن أبي حبيب. والله أعلم.\nثم رأيت الحديث في \"معجم الطبراني الكبير\" (١٧/ ٢٨٦)، فعجبت من المنذري كيف أعله بابن لهيعة، وهو عنده مقرون مع (عمرو) كما كنت استقريته، ولم يعله بمن دونه، وأعجب منه متابعة الهيثمي (٣/ ١١٠) له على ذلك!! فإن الطبراني أخرجه (رقم٧٨٨) من طريق رشدين بن سعد: حدثني عمرو بن الحارث وابن لهيعة والحسن بن ثوبان عن يزيد بن أبي حبيب به، وزاد:\n\"وإنما يستظل المؤمن يوم القيامة في ظل صدقته\".\nوإنما العلة من رشدين بن سعد؛ فإنه ضعيف كما تقدم مرارًا.\nوأعجب مما تقدم متابعة أخينا حمدي عبد المجيد السلفي للهيثمي فيما سبق، وهو يرى في الإسناد أمامه أن ابن لهيعة مقرون مع عمرو بن الحارث والحسد بن ثوبان!!\nنعم قد توبع ابن لهيعة على الطرف الثاني من حديثه من حرملة بن عمران عن يزيد بن أبي حبيب بلفظ:\n\"كل امرىء في ظل صدقته حتى يقضى بين الناس\".","vol":"7","page":22},{"text":"وسنده صحيح. وهو مخرج في كتابي \"تخريج المشكلة\" برقم (١١٨) .\n<span data-type=\"title\" id=toc-3033>٣٠٢٢ </span>- (إن الصدقة يبتغى بها وجه الله، وإن الهدية يبتغى بها وجه الرسول، وقضاء الحاجة) .\nضعيف\nرواه النسائي (٢/ ١٣٨)، والعقيلي في \"الضعفاء\" (٢٤٠) عن عبد الملك بن محمد بن بشير عن عبد الرحمن بن علقمة مرفوعًا، وقال:\n\"لا يتابع عليه، ولا يعرف إلا به\".\nيعني: عبد الملك هذا. قال الذهبي:\n\"لا يعرف\".\nوالحديث عزاه السيوطي في \"الجامع الصغير\" و\"الكبير\" للطبراني فقط، وأعله المناوي بالاختلاف في صحبة عبد الرحمن بن علقمة. وقد أشار الحافظ في \"التقريب\" إلى تضعيف القول بصحبته فقال:\n\"يقال: له صحبة. وذكره ابن حبان في ثقات التابعين\" (٥/ ٨٥) .\nوبالجملة فالحديث له علتان: الإرسال والجهالة. ولم تتكلم عليه اللجنة القائمة على تحقيق \"الجامع الكبير\" (٥٦٧١) بأكثر مما ذكرته عن المناوي، إلا قولهم المعتاد: \"ورمز له في \"الصغير\" بالضعف\". وإن كان هذا الرمز هنا قد طابق الواقع. وأما الدكتور القلعجي الجريء على تصحيح الأحاديث الضعيفة، وتضعيف الأحاديث الصحيحة، بجهل بالغ، وقلة خوف من الله ﷿، فقد أورد هذا الحديث في آخر \"الضعفاء\" (٤/ ٥١٤) في \"فهرس الأحاديث الصحيحة\"، لا لشيء سوى أنه ذكره في تعليقه على الحديث في \"الضعفاء\" (٣/ ٣٣) من رواية","vol":"7","page":23},{"text":"النسائي! وهو يرى أن طريقه وطريق العقيلي واحدة، مدارها على ذاك المجهول عن المختلف في صحبته! فهل يعني أن كل ما رواه النسائي يكون صحيحًا ولو كان عند العلماء معلولًا. ذلك مما لا أظن أنه يقوله، من أين جاءت الصحة؟!\n<span data-type=\"title\" id=toc-3034>٣٠٢٣ </span>- (إن الصفا الزلال الذي لا تثبت عليه أقدام العلماء: الطمع) .\nضعيف\nرواه الديلمي (١/ ٢/ ٢٨٣) عن محمد بن زياد عن ميمون بن مهران عن عبد الله بن عباس مرفوعًا. وأخرجه ابن السني عن أبي العباس ابن لبيد (كذا) عن موسى بن عبد الرحمن الأنطاكي عن محمد بن سلمة عن خارجة بن مصعب عن أبي معن عن أسامة بن زيد نحوه.\nقلت: وأخرجه ابن عدي (١٢١/ ٢) من طريق أخرى عن محمد بن سلمة به. ولفظه:\n\"إن الصفا الزلال لأهل العلم الطمع\".\nقلت: وخارجة بن مصعب - وهو أبو الحجاج السرخسي - متروك، وكان يدلس عن الكذابي، وقد خالفه في إسناد عبد الله بن المبارك فقال في \"الزهد\" (رقم٥٤٢): عن أبي معن قال: حدثني سهيل بن حسان الكلبي: أن رسول الله - ﷺ - قال: ... فذكره، بلفظ الترجمة.\nقلت: وهذا إسناد ضعيف مرسل؛ سهيل بن حسان الكلبي أورده ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ١/ ٢٤٨) برواية جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأبو معن، الظاهر أنه الذي ذكره ابن أبي حاتم (٤/ ٢/ ٤٤١):","vol":"7","page":24},{"text":"\"أبو معن روى عن ابن سيرين. روى عنه مسعدة\".\nوهو الذي في \"التقريب\":\n\"أبو معن: محمد بن معن،عن زهرة بن معبد، وعنه ابن المبارك، مقبول\".\nوأما محمد بن زياد الذي في الطريق الأولى فهو: اليشكري الطحان، وهو كذاب.\n<span data-type=\"title\" id=toc-3035>٣٠٢٤ </span>- (الضاحك في الصلاة، والملتفت، والمفقع أصابعه بمنزلة واحدة) .\nضعيف\nأخرجه أحمد (٣/ ٤٣٨)، والبيهقي (٢/ ٢٨٩) من طريقين عن زبان بن فائد: أن سهل بن معاذ حدثه عن أبيه معاذ صاحب رسول الله - ﷺ -: أن رسول الله - ﷺ - قال: ... فذكره. وقال البيهقي:\n\"معاذ هو: ابن أنس الجهني، وزبان بن فائد غير قوي\".\nوقال الحافظ في ترجمته:\n\"ضعيف الحديث مع صلاحه وعبادته\".","vol":"7","page":25},{"text":"<span data-type=\"title\" id=toc-3036>٣٠٢٥ </span>- (إن الطير إذا أصبحت سبحت ربها، وسألته قوت يومها) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١١/ ٩٨) من طريق الحسين بن علوان الكلبي: حدثنا أبو حمزة ثابت بن أبي صفية قال:\n\"كنا مع علي بن الحسين جلوسًا في مسجد رسول الله - ﷺ -، ثم مر بنا عصافير يصحن، فقال علي بن الحسين: أتدرون ما تقول هذه العصافير؟! قلنا: لا،","vol":"7","page":25},{"text":"قال: أما إني ما أقول: إني أعلم الغيب، ولكن سمعت أبي يقول: سمعت أمير المؤمنين علي بن أبي طالب يقول: سمعت رسول الله - ﷺ - يقول: (فذكره) . وإن هذه تسبح ربها، وتسأله قوت يومها\".\nقلت: وهذا موضوع؛ آفته الكلبي هذا؛ فإنه كذاب؛ كما قال يحيى بن معين. وقال ابن حبان: \"كان يضع الحديث على هشام وغيره وضعًا\". وساق له الذهبي من موضوعاته أحاديث، أحدها بلفظ:\n\"أربع لا يشبعن من أربع، أرض من مطر، وعين من نظر، وأنثى من ذكر، وعالم من علم\". فقال الذهبي عقبه:\n\"قلت: وكذاب من كذب\".\nوثابت بن أبي صفية ضعيف رافضي.\n<span data-type=\"title\" id=toc-3037>٣٠٢٦ </span>- (إن العار ليلزم المرء يوم القيامة حتى يقول: يا رب لإرسالك بي إلى النار أيسر علي مما ألقى - وإنه ليعلم ما فيها -؛ من شدة العذاب) .\nمنكر\nأخرجه الحاكم (٤/ ٥٧٧)، وأبو يعلى في \"مسنده\" (٤٩١) عن الفضل بن عيسى الرقاشي، عن محمد بن المنكدر، عن جابر بن عبد الله ﵄ مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: الفضل واه\". وقال في \"الميزان\":\n\"ضعفوه\". وقال الحافظ:\n\"منكر الحديث\"","vol":"7","page":26},{"text":"<span data-type=\"title\" id=toc-3038>٣٠٢٧ </span>- (إن العبد أخذ عن الله أدبًا حسنًا، إذا وسع عليه وسع، وإذا أمسك عليه أمسك) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٣١٥) عن جعفر بن كزال:حدثنا إبراهيم بن بشير المكي: حدثنا معاوية بن عبد الكريم عن أبي حمزة عن ابن عمر مرفوعًا. وقال:\n\"غريب من حديث معاوية مسندًا متصلًا مرفوعًا، وإنما يحفظ هذا من قبل الحسن مستشهدًا بقوله تعالى (لينفق ذو سعة من سعته) الآية\".\nقلت: وإسناده ضعيف. أبو حمزة هذا لم أعرفه.\nوإبراهيم هو ابن أدهم بن بشير المكي، قال الدارقطني:\n\"ليس بالقوي\". وقال مسلمة:\n\"ثقة\".\nومعاوية بن عبد الكريم، وهو المعروف بالضال، صدوق كما في \"التقريب\".","vol":"7","page":27},{"text":"<span data-type=\"title\" id=toc-3039>٣٠٢٨ </span>- (من عفا عند قدرة، عفا الله عنه يوم العسرة) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ١٥١/ ٧٥٨٥) من طريق حكيم بن خذام: حدثنا العلاء بن كثير عن مكحول عن أبي أمامة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ العلاء بن كثير - وهو الدمشقي ثم","vol":"7","page":27},{"text":"الكوفي - قال في \"التقريب\":\n\"متروك، رماه ابن حبان بالوضع\".\nوبه أعله الهيثمي (٨/ ١٩٠)، لكنه قصر من وجهين:\nالأول: أنه اقتصر على قوله فيه: \"ضعيف\"! وقلده المناوي في \"الفيض\"، وقال في \"التيسير\":\n\"وضعفه الهيثمي، فتحسين المؤلف له ليس في محله\"!!\nوالآخر: أنه نسي إعلاله أيضًا بالراوي عنه: حكيم بن خذام؛ فإنه متروك أيضًا، ففي \"الميزان\":\n\"قال أبو حاتم: متروك الحديث. وقال البخاري: منكر الحديث\".\n(تنبيه) كذا وقع في \"المعجم\": \"قدرة\"، ووقع في \"الجامع الصغير\":\n\"القدرة\" فظننت أنه الصواب، لكني لما رأيته في \"المجمع\" و\"الجامع الكبير\" كما في \"المعجم\" تركته على حاله.\n<span data-type=\"title\" id=toc-3040>٣٠٢٩ </span>- (إن العبد ليذنب الذنب فإذا ذكره أحزنه، فإذا نظر الله إليه قد أحزنه الذي صنع غفر له من قبل أن يأخذ في كفارته بصلاة أو صيام أو صدقة) .\nضعيف\nرواه الخطيب في \"الموضح\" (٢/ ٦) عن داود بن المحبر عن صالح المري عن محمد بن سيرين عن أبي هريرة مرفوعًا.\nقلت: وداود بن المحبر كذاب، لكن تابعه عيسى بن خالد اليمامي، لكنه قال: حدثنا صالح المري عن هشام بن حسان عن محمد بن سيرين به، فأدخل بينهما هشامًا.","vol":"7","page":28},{"text":"أخرجه أبو نعيم في \"الحلية\" (٦/ ١٧٦،٢٧٥) - وعنه ابن عساكر (٤/ ٢٠٨/ ٢) -، وقال أبو نعيم:\n\"غريب من حديث هشام وصالح، لم نكتبه إلا من حديث عيسى\".\nقلت: ولم أجد من ذكره.\nثم وجدته في \"الجرح والتعديل\" لابن أبي حاتم (٣/ ١/ ٢٧٥) وقال:\n\"سألت أبي عنه؟ فقال: لا بأس بحديثه، محله الصدق\".\nقلت: فعلة الحديث من صالح المري؛ فإنه ضعيف.\n<span data-type=\"title\" id=toc-3041>٣٠٣٠ </span>- (إن العبد ليبلغ بحسن خلقه عظيم درجات الآخرة وشرف المنازل؛ وإنه لضعيف العبادة، وإنه ليبلغ بسوء خلقه أسفل درك جهنم وهو عابد) .\nمنكر\nأخرجه أبو الشيخ في \"طبقات الأصبهانيين\" (٢/ ٣٦٢-٣٦٣)، والطبراني في \"المعجم الكبير\" (١/ ٢٣٣/ ٧٥٤)، وكذا الخرائطي في \"مكارم الأخلاق\" (١/ ٧٦/ ٥٣)، والضياء المقدسي في \"المختارة\" (ق٦٨/ ٢) من طرق عن أبي الأسود النضر بن عبد الجبار: حدثنا نوح بن عباد القرشي عن ثابت عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات معروفون غير نوح بن عباد القرشي، لم يوثقه غير ابن حبان (٧/ ٥٤٢)، ولم يرو عنه غير أبي الأسود هذا كما في \"الجرح\" و\"الثقات\"، فهو علة الحديث. وأما قول المنذري في \"الترغيب\" (٣/ ٢٥٧) - وتبعه الهيثمي (٨/ ٢٥) -:\n\"رواه الطبراني، ورواته ثقات سوى شيخه المقدام بن داود، وقد وثق\".","vol":"7","page":29},{"text":"قلت: رواية الآخرين خالية منه، فالعلة ما ذكرت، فقد تساهلا في إغضائهما عنها، وكذلك صنع الحافظ العراقي؛ فإنه قال في \"تخريج الإحياء\" (٣/ ٥١):\n\"أخرجه الطبراني، والخرائطي في \"مكارم الأخلاق\"، وأبو الشيخ في \"مكارم الأخلاق\" (كذا)، وأبو الشيخ في \"كتاب طبقات الأصبهانيين\" من حديث أنس، بإسناد جيد \"!\nفأقول: أنى أنى لإسناده الجودة، وفيه من لم يوثقه إلا ابن حبان، الذي من مذهبه توثيق المجاهيل، وكتابه \"الثقات\" مشحون بهم!!\n<span data-type=\"title\" id=toc-3042>٣٠٣١ </span>- (إن الفتنة ترسل، ويرسل معها الهوى، فمن اتبع الهوى كانت قبلته سوداء، ومن اتبع الصبر كانت قبلته بيضاء) .\nمنكر\nرواه الطبراني في \"المعجم الكبير\" (٣/ ٣٩٤/ ٣٤٤٦)، و\"مسند الشاميين\" (١٦٦٩)، وابن منده في \"المعرفة\" (٢/ ٢٦١/ ١) عن محمد بن إسماعيل بن عياش: حدثنا أبي: حدثني ضمضم بن زرعة عن شريح بن عبيد عن أبي مالك الأشعري مرفوعًا.\nقلت: وهذا إسناد ضعيف، محمد بن إسماعيل بن عياش؛ ضعيف. قال أبو داود:\n\"لم يكن بذاك\". وقال أبو حاتم:\n\"لم يسمع من أبيه شيئًا\". وبه أعله الهيثمي في \"المجمع\" (٧/ ٣٠٥) فقال: \"ضعيف\".","vol":"7","page":30},{"text":"وشريح بن عبيد لم يسمع من أبي مالك كما تقدم مرارًا، فانظر مثلًا الحديث (١٥١٠) .\nتنبيه: كذا بخطي نقلًا عن \"المعرفة\" (قبلته) في الموضعين، ولعله خطأ؛ فإنه في \"المجمع\"، (قتلته)، وكذا في \"المعجم الكبير\" و\"مسند الشاميين\". لكن قال محققه الفاضل:\n\"في المخطوطة \"كانت فتلته\" بدل \"كانت قتلته\". وفي مخطوطتي الظاهرية من \"المعجم الكبير\" أن في نسخة \"فتلته\" وفي رواية: قتلته\". والله أعلم.\n<span data-type=\"title\" id=toc-3043>٣٠٣٢ </span>- (إن الفحش والتفحش ليسا من الإسلام في شيء، وإن أحسن الناس إسلامًا أحاسنهم أخلاقًا) .\nضعيف\nرواه البخاري في \"التاريخ\" (٣/ ٢/ ٢٩١)، وأحمد وابنه (٥/ ٨٩)، والطبراني (١/ ٢١٣/ ١)، وأبو يعلى (٤/ ١٨٠٢) عن أبي أسامة عن زكريا بن سياه: حدثني عمران بن رياح عن علي بن عمارة عن جابر بن سمرة قال: كنت في مجلس فيه النبي - ﷺ - وسمرة وأبو أمامة فقال: ... فذكره.\nوهذا سند ضعيف، وزكريا بن سياه وعلي بن عمارة لم أجد من ذكرهما.\nثم رأيت الأول في \"تاريخ البخاري\" (٢/ ١/ ٣٨٦)، ونقل في \"الجرح والتعديل\" (١/ ٢/ ٥٩٦) عن ابن معين أنه قال: \"ثقة\".\nوالآخر أورد له هذذا الحديث ولم يذكر فيه شيئًا،وترجمه ابن أبي حاتم برواية عمران هذا ويونس الجرمي عنه (٣/ ١/ ١٩٧)، ولم يحك فيه جرحًا ولا تعديلًا.\nوأما ابن حبان فذكره في \"الثقات\" (١/ ١٤٩) برواية عمرتن فقط، فهو العلة.","vol":"7","page":31},{"text":"وأما الهيثمي فقال (٨/ ٢٥) بعدما عزاه للمذكورين دون البخاري: \"ورجاله ثقات\"!\n<span data-type=\"title\" id=toc-3044>٣٠٣٣ </span>- (إن الذي يمر بين يدي الرجل وهو يصلي عمدًا يتمنى يوم القيامة أنه شجرة يابسة) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٠٥/ ١ مصورة الجامعة) عن ابن وهب: حدثنا عبد الله بن عياش عن أبي رزين الغافقي عن عبد الله بن عمرو بن العاص مرفوعًا. وقال:\n\"لا يروى عن ابن عمرو إلا بهذا الإسناد تفرد به ابن وهب\".\nقلت: وهو ثقة حافظ، وعبد الله بن عياش حسن الحديث.\nوأما أبو رزين الغافقي فلم أجد له ترجمة، وإليه أشار الحافظ الهيثمي يقوله (٢/ ٦١):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\" وفيه من لم أجد من ترجمه\".\nقلت: وقد أورده الدولابي في \"الكنى\" ولم يذكر فيه جرحًا ولا تعديلًا كعادته، ولا سماه، فقال (١/ ٢٩-٣٠): حدثني أحمد بن عبد المؤمن الفراء قال: حدثنا إدريس بن يحيى قال: حدثني عبد الله بن عياش عن عبد الله بن عياض عن أبي رزين الغافقي به.\nوهكذا رواه ابن عبد الحكم في \"فتوح مصر\" (٢٥٨): حدثنا إدريس بن يحيى به.\nقلت: وعبد الله بن عياض هذا لم أجد له ترجمة أيضًا، ولا أدري إذا كان سقط من ناسخ \"أوسط الطبراني\"، أو أن الرواية وقعت له هكذا!","vol":"7","page":32},{"text":"ثم إن إدريس بن يحيى صدوق كما قال ابن أبي حاتم (١/ ١/ ٢٦٥)، فهي متابعة قوية لعبد الله بن وهب، ترد دعوى الطبراني أنه تفرد به ابن وهب.\n<span data-type=\"title\" id=toc-3045>٣٠٣٤ </span>- (إن الله اتخذني خليلًا، كما اتخذ إبراهيم خليلًا، فمنزلي ومنزل إبراهيم في الجنة يوم القيامة تجاهين، والعباس بيننا، مؤمن بين خليلين) .\nموضوع\nأخرجه ابن ماجه (١/ ٦٤): حدثنا عبد الوهاب بن الضحاك:حدثنا إسماعيل بن عياش عن صفوان بن عمرو عن عبد الرحمن بن جبير بن نفير عن كثير بن مرة الحضرمي عن عبد الله بن عمرو مرفوعًا.\nومن هذا الوجه أخرجه الخطيب في \"التاريخ\" (٥/ ٢٢٧) .\nقلت: وهذا موضوع، آفته عبد الوهاب هذا فإنه كذاب كما قال أبو حاتم.\nوقال الحاكم: روى أحاديث موضوعة. ونقل السندي عن الحافظ ابن رجب أنه قال:\n\"وهو موضوع، فإنه من بلايا عبد الوهاب\".\nوالحديث أخرجه الديلمي (١/ ٢/ ٢٢٤) من طريق أبي معقل يزيد بن معقل عن عقبة عن سالم عن حذيفة مرفوعًا به، نحوه، إلا أنه قال:\"علي\"، بدل: \"العباس\".\nوأبو معقل هذا لم أجد له ترجمة.\nلكن الجملة الأولى من الحديث قد صحت من حديث ابن مسعود ﵁ مرفوعًا بلفظ:\n\"لو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا، ولكنه أخي وصاحبي، وقد اتخذ الله ﷿ صاحبكم خليلًا\".","vol":"7","page":33},{"text":"أخرجه مسلم (٧/ ١٠٨)، وابن ماجه (رقم ٩٣)، وكذا الترمذي (٣٦٥٦)، وأحمد (١/ ٣٧٧و٣٨٩و٣٩٥و٤٠٩و٤١٠و٤٣٣و٤٣٩و٤٦٣)، وابن أبي عاصم في \"السنة\" (١٢٢٦)، وقال الترمذي:\n\"حديث حسن صحيح\".\n<span data-type=\"title\" id=toc-3046>٣٠٣٥ </span>- (إن الله اتخذني خليلًا كما اتخذ إبراهيم خليلًا، وإنه لم يكن نبي إلا له خليل، ألا وإن خليلي أبو بكر) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ٢٣٧/ ٧٨١٦)، والواحدي في \"أسباب النزول\" (ص١٣٦) من طريق عبيد الله بن زحر عن علي ابن يزيد عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ عبيد الله بن زحر متروك كشيخه، بل هو خير من شيخه. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر: عبيد الله، وعلي بن يزيد، والقاسم أبو عبد الرحمن لم يكن ذلك الخبر إلا مما عملته أيديهم\".\nقلت: القاسم - وهو ابن عبد الرحمن صاحب أبي أمامة - صدوق لا يحتمل مثل هذه التهمة، فالآفة ممن دونه، والحديث موضوع لمخالفته للحديث الصحيح المذكور آنفًا: \" ... ولو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا ولكنه أخي..\".\nوأعله الهيثمي في \"المجمع\" (٩/ ١٤٥) بـ (علي بن يزيد الألهاني) فقصر.","vol":"7","page":34},{"text":"<span data-type=\"title\" id=toc-3047>٣٠٣٦ </span>- (إن الله ﵎ اختارني، واختار لي أصحابًا، فجعل لي منهم وزراء وأنصارًا وأصهارًا، فمن سبهم فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صرفًا ولا عدلًا) .\nضعيف\nأخرجه ابن أبي عاصم في \"السنة\" (١٠٠٠- بتحقيقي)، والطبراني في \"المعجم الكبير\" (١٧/ ١٤٠/ ٣٤٩)، والحاكم (٣/ ٦٣٢)، وأبو نعيم في \"الحلية\" (٢/ ١١) من طريق محمد بن طلحة التيمي قال: أخبرني عبد الرحمن بن سالم بن عتبة بن عويم بن ساعدة عن أبيه، عن جده، عن عويم بن ساعدة مرفوعًا. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وهو من أوهامهما؛ فإنه إسناد ضعيف مجهول؛ عتبة بن عويم أورده الذهبي نفسه في \"الضعفاء\" وقال:\n\"لم يصح حديثه. قاله البخاري\". وقال في \"الميزان\":\n\"والظاهر أن لعتبة ولأبيه صحبة،، والحديث مضطرب\".\nوسالم بن عتبة قال الحافظ في \"التقريب\":\n\"مقبول\".\nوالأولى أن يقال فيه: مجهول. فإنه لا يعرف إلا في هذا الإسناد، ولم يوثقه أحد. ومثله ابنه عبد الرحمن، وقد قال فيه الخافظ: \"مجهول\".\nومحمد بن طلحة وهو المعروف بابن الطويل قال الحافظ:\n\"صدوق يخطىء\".","vol":"7","page":35},{"text":"قلت: فأنى لمثل هذا الإسناد المظلم الصحة؟! وقد قال الهيثمي في \"مجمع الزوائد\" (١٠/ ١٧):\n\"رواه الطبراني، وفيه من لم أعرفه\"!\n<span data-type=\"title\" id=toc-3048>٣٠٣٧ </span>- (إن الله اختارني، واختار لي أصحابًا، واختار لي منهم أصهارًا وأنصارًا، فمن حفظني فيهم حفظه الله، ومن آذاني فيهم آذاه الله ﷿) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٢/ ٩٩) عن محمد بن بشير الكندي الدعاء قال: نبأنا قران بن تمام عن أبي طاهر مولى الحسن بن علي عن أنس بن مالك مرفوعًا، وقال:\n\"رواه غيره عن قران عن أبي عياض مولى الحسن بن علي عن أنس\".\nقلت: وأبو طاهر أو أبو عياض مولى الحسن بن علي، لم أجد له ترجمة.\nوالكندي مختلف فيه، لكنه لم يتفرد به كما يشعر به كلام الخطيب المذكور، مع مخالفته له، وعلى كل حال فمدار الطريقين على مجهول.\nثم أخرجه الخطيب (١٣/ ٤٤٣) من طريق إبراهيم بن سعد الزهري عن بشر الحنفي عن أنس به، دون قوله: \"فمن حفظني ... \"، وزاد:\n\"وإنه سيجيء في آخر الزمان قوم ينتقصونهم، ألا فلا تناكحوهم، ألا ولا تنكحوا إليهم، ألا ولا تصلوا معهم، ألا ولا تصلوا عليهم، عليهم حلت اللعنة\".\nقلت: وبشر الحنفي لم أعرفه، وقد أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص٧٦) رقم (٣٤٤- بترقيمي) من طريق ابن النجار بإسناده عن بشر","vol":"7","page":36},{"text":"ابن عبد الله عن أنس به، وقال:\n\"قال ابن النجار: هذه الزيادة في آخر الحديث غريبة غير محفوظة. وقال ابن حبان: هذا خبر باطل لا أصل له، وبشر بن عبد الله القصير منكر الحديث جدًا\".\nقلت: ولم أر في \"الميزان\" ولا في \"اللسان\" ولا في غيرهما \"بشر بن عبد الله القصير\". ووقع في \"تنزيه الشريغة\" (٢/ ٢٤): \"بشير بن عبيد الله أو ابن عبد الله\". ولم أره أيضًا. والله أعلم.\nوقد روي الحديث من طريق أخرى عن أنس بزيادة أخرى بلفظ:\n(إن الله اختارني واختار أصحابي وأصهاري، وسيأتي قوم يبغضونهم ويسبونهم، فلا تجالسوهم، ولا تشاربوهم، ولا تناكحوهم) .\nأخرجه الديلمي (١/ ٢/ ٢٢٣)، والخلال في \"السنة\" (٧٦٩)، والعقيلي: الأنطاكي (١)؛ وهو خطأ - عن أحمد بن عراق الأخنسي عن المحاربي عن عبيدة - أظنه الحداء - عن أبي حفص عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو حفص - وهو: عمر بن حفص -، قال النسائي: متروك.\nوالأخنسي: ترجمه البخاري في \"تاريخه\" (١/ ٢٠٣)، وقال: \"يتكلمون فيه، منكر الحديث\".\nوالمحاربي اسمه عبد الرحمن بن محمد، وهو ثقة.","vol":"7","page":37},{"text":"ومن فوقه لم أعرفهم.\n<span data-type=\"title\" id=toc-3049>٣٠٣٨ </span>- (إن الله ﵎ خلق السماوات، فاختار العليا، فأسكنها من شاء من خلقه، ثم خلق الخلق فاختار من الخلق بني آدم، واختار من بني آدم العرب، واختار من العرب مضر، واختار من مضر قريشًا، واختار من قريش بني هاشم، واختارني من بني هاشم، فأنا من بني هاشم، من خيار إلى خيار، فمن أحب العرب فبحبي أحبهم، ومن أبغض العرب فببغضي أبغضهم) .\nضعيف\nأخرجه الحاكم (٤/ ٧٣) عن حماد بن واقد الصفار: حدثنا محمد ابن ذكوان خال ولد حماد بن زيد عن محمد بن المنكدر عن عبد الله بن عمر ﵄ قال:\nبينا نحن جلوس بفناء رسول الله - ﷺ - إذ مرت امرأة، فقال رجل من القوم هذه ابنة محمد،، فقال أبو سفيان: إن مثل محمد في بني هاشم مثل الريحانة في وسط النتن، فانطلقت المرأة، فأخبرت النبي - ﷺ -، فخرج النبي - ﷺ - يعرف الغضب في وجهه، فقال: \"ما بال أقوال تبلغني عن أقوام، إن الله....\"، وقال:\n\"وقد قيل في هذا الإسناد: عن محمد بن ذكوان عن عمرو بن دينار عن عبد الله بن عمر\".\nثم أخرجه هو والعقيلي (٤/ ٣٨٨) من طريق يزيد بن عوانة عن محمد بن ذكوان به، نحوه.","vol":"7","page":38},{"text":"قلت: ويزيد هذا هو الكلبي، ضعيف؛ قال العقيلي:\n\"لا يتابع عليه\".\nوقد خالفه حماد بن واقد الصفار كما رأيت، وهو ضعيف أيضًا كما في \"التقريب\". وشيخهما محمد بن ذكوان ضعيف أيضًا.\n<span data-type=\"title\" id=toc-3050>٣٠٣٩ </span>- (إن الله إذا أحب عبد هـ جعل رزقه كفافًا) .\nضعيف\nأخرجه الديلمي (١/ ٢/ ٢٢٥) من طريق أبي الشيخ عن إسماعيل بن عمرو: حدثنا علي بن هاشم عن عبيد الله بن الوليد عن يحيى بن هاني عن عروة عن علي بن أبي طالب، فذكره، ولم يرفعه.\nقلت: وهذا إسناد ضعيف؛ لضعف إسماعيل بن عمرو، وهو البجلي الكوفي الأصبهاني. ومثله عبيد الله بن الوليد، وهو الوصافي.\n(تنبيه) هكذا وقع الحديث في الديلمي موقوفًا، وإيراد السيوطي إياه في \"الجامع الصغير\" من رواية أبي الشيخ يعطي أنه مرفوع عنده، فلا أدري أسقط رفعه من نسخة الديلمي، أم هكذا وقعت الراوية عنده!","vol":"7","page":39},{"text":"<span data-type=\"title\" id=toc-3051>٣٠٤٠ </span>- (سألت ربي ﷿ أن لا أزوج أحدًا من أمتي ولا يتزوج [إلي أحد] إلا كان معي في الجنة، فأعطاني) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٢/ ٥٣/ ٥٨٩٢)، وأبو سعيد ابن الأعرابي في \"معجمه\" (ق٨٣/ ١) - وعنه ابن عساكر في \"التاريخ\" (١٩/ ٦٠/ ٢)، والحاكم (٣/ ١٣٧) من طريق عمار بن سيف عن إسماعيل بن أبي خالد عن ابن أبي أوفى مرفوعًا، وقال:","vol":"7","page":39},{"text":"\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: وفيه نظر؛ فإن عمارًا هذا قال الحافظ:\n\"ضعيف الحديث، وكان عابدًا\".\nوالذهبي نفسه أورده في \"الميزان\" وذكر الخلاف فيه ما بين موثق ومضعف، والجرح مقدم على التعديل مع بيان السبب، فقد قال أبو داود: كان مغفلًا. وقال الذهبي:\n\"قلت: له حديث منكر جدًا\". ثم ساق له غير هذا. وقال في \"المغني\": \"ضعفه أبو حاتم وغيره\"\nوقال الهيثمي في \"المجمع\" (١٠/ ١٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه عمار بن سيف، وقد ضعفه جماعة، ووثقه ابن معين، وبقية رجاله ثقات\".\nقلت: وقد روي عنه بإسناد آخر، فقال الحارث في \"مسنده\" (١٢٠/ ١- زوائده): حدثنا إسحاق بن بشر: حدثنا عمار بن سيف الضبي عن هشام بن عروة عن أبيه عن عبد الله بن عمر أوعمرو مرفوعًا به.\nوإسحاق هذا كذاب.\nوتابعه إبراهيم الشامي، لكنه قال: \"ابن عمرو\"، ولم يشك.\nأخرجه ابن سمعون الواعظ في \"الأمالي\" (١/ ٥٤/ ١)، وابن عساكر.\nقلت: والشامي هذا كذاب أيضًا كما قال الدارقطني. لكن الظاهر أنه قد توبع؛ فقد ذكره الهيثمي من حديث عبد الله بن عمرو، ثم قال:\n\"رواه الطبراني في \"الأوسط\"، وفيه يزيد بن الكميت، وهو ضعيف\".","vol":"7","page":40},{"text":"قلت: بل هو ضعيف جدًا؛ لقول الدارقطني فيه: \"متروك\"، فلا يستشهد به.\nوعزاه السيوطي في \"الجامع\" للشيرازي في \"الألقاب\" من حديث ابن عباس، ولابن عساكر من حديث هند بن أبي هالة، ولفظه:\n\"إن الله أبى لي أن أتزوج أو أزوج إلا أهل الجنة\".\nوالله أعلم بإسنادهما، وما أظن أنهما يصلحان للاستشهاد بهما.\nثم رأيت الحديث في \"أوسط الطبراني\" (١/ ٢٢٦/ ١/ ٣٩٩٧) قال: حدثنا علي بن سعيد الرازي قال:أخبرنا محمد بن أبي النعمان الكوفي قال: أخبرنا يزيد ابن الكميت قال: أخبرنا عمار بن سيف به. وقال:\n\"لم يروه عن هشام بن عروة إلا عمار بن سيف، ولا عن عمار إلا يزيد بن الكميت، تفرد به محمد بن أبي النعمان\".\nقلت: ولم أجده له ترجمة، وابن الكميت ضعيف جدًا كما عرفت. ومن تابعه أشد ضعفًا منه، ومدار الطرق كلها على عمار بن سيف وهو ضعيف مع عبادته، وقد اختلف عليه في إسناده، فمنهم من رواه عنه عن إسماعيل عن ابن أبي أوفى، ومنهم من رواه عنه عن هشام بن عروة عن أبيه عن ابن عمر أو عمرو، ومنهم من قال: عن ابن عمرو ولم يشك كما تقدم.\nثم روى الحارث بسند جيد عن القاسم بن يزيد عن أبي عبد الله بن مرزوق أو ابن روق قال: قال رسول الله - ﷺ -:\n\"عزمة من ربك، وعهد عهده إلي أن لا أتزوج إلى أهل بيت..\"، الحديث نحوه.\nوالقاسم بن يزيد، الظاهر أنه الذي في \"التقريب\":\n\"شيخ لابن جريج مجهول، من السادسة\"","vol":"7","page":41},{"text":"وأبو عبد الله هذا لم أعرفه.\n<span data-type=\"title\" id=toc-3052>٣٠٤١ </span>- (إن الرجل المسلم ليصنع في ثلثه عند موته خيرًا، فيوفي الله بذلك زكاته) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٧٨/ ٢-٧٩/ ١) من طريق عمرو بن شمر عن الأعمش عن أبي وائل عن عبد الله مرفوعًا به.\nقلت: وهذا موضوع، عمرو بن شمر هذا كذاب. وقال ابن حبان:\n\"رافضي يشتم الصحابة، ويروي الموضوعات عن الثقات\". وقال البخاري: \"منكر الحديث\"","vol":"7","page":42},{"text":"<span data-type=\"title\" id=toc-3053>٣٠٤٢ </span>- (إن الرجل ليلجمه العرق يوم القيامة، فيقول: رب! أرحني ولو إلى النار) .\nضعيف\nأخرجه أبو يعلي في \"مسنده\" (٣/ ٦/ ١٢٣) بلفظ: \"إن الكافر ... \"، وكذا ابن أبي الدنيا في \"الأهوال\" (٩٥/ ٢)، والطبراني في \"المعجم الكبير\" (٣/ ٦٣/ ١) من طريق شريك عن أبي إسحاق عن أبي الأحوص عن عبد الله عن النبي - ﷺ -، واللفظ له.\nثم أخرجه (٣/ ٦٤/ ١) من طريق محمد بن إسحاق عن إبراهيم عن المهاجر عن أبي الأحوص به مرفوعًا، بلفظ:\n\"إن الكافر ليحاسب يوم القيامة حتى يلجمه العرق، حتى إنه يقول: يا رب! أرحني ولو إلى النار\".\nقلت: وهذا إسناد ضعيف، ففي الوجه الأول: أبو إسحاق - وهو السبيعي -","vol":"7","page":42},{"text":"مدلس على اختلاطه. وشريك - ابن عبد الله القاضي - وهو ضعيف لسوء حفظه.\nوفي الوجه الآخر: إبراهيم بن المهاجر وهو البجلي الكوفي؛ قال الحافظ:\n\"صدوق لين الحفظ\".\nومحمد بن إسحاق مدلس أيضًا.\nوقد روي الحديث عن جابر مرفوعًا بنحوه، على اختلاف في متنه، وشدة ضعف في إسناده كما سأبينه فيما يأتي برقم (٥٠١١) .\n<span data-type=\"title\" id=toc-3054>٣٠٤٣ </span>- (إن الله تعالى إذا أحب إنفاذ أمر؛ سلب كل ذي لب لبه) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١٤/ ٩٩) - وعنه ابن عساكر في \"تاريخه\" (١٨/ ١/ ٢) -: أخبرنا أبو نعيم الحافظ: حدثنا أبو عمر لاحق ابن الحسين بن عمران بن محمد أبي الورد البغدادي: حدثنا أبو سعيد محمد ابن عبد الحكيم الطائفي - بها -: حدثنا محمد بن طلحة بن محمد بن مسلم الطائفي: حدثنا سعيد بن سماك بن حرب عن أبيه عن عكرمة عن ابن عباس مرفوعًا به.\nقلت وهذا موضوع، وهو مما شان به السيوطي \"جامعه\"، ساقه الخطيب في ترجمة لاحق هذا، وقال فيه:\n\"حدث عن خلق لا يحصون من الغرباء والمجاهيل أحاديث مناكير وأباطيل\".\nثم روى عن أبي سعد عبد الرحمن بن محمد الإدريسي أنه قال:","vol":"7","page":43},{"text":"\"كان كذابًا أفاكًا يضع الحديث عن الثقات ... ووضع نسخًا لأناس لا تعرف أساميهم في جملة رواة الحديث، مثل طرغال وطربال وكركدن وشعبوب، ولا نعلم رأينا في عصرنا مثله في الكذب والوقاحة مع قلة الدراية ... ولعله لم يخلف مثله من الكذابين إن شاء الله\".\nقلت: وسعيد بن سماك؛ قال أبو حاتم: متروك الحديث.\nومن دونه لم أعرفهما.\n<span data-type=\"title\" id=toc-3055>٣٠٤٤ </span>- (إن الله إذا أراد أن يهلك عبدًا نزع منه الحياء، فإذا نزع منه الحياء لم تلقه إلا مقيتًا ممقتًا نزعت منه الأمانة، فإذا نزعت منه الأمانة لم تلقه إلا خائنًا مخونًا، فإذا لم تلقه إلا خائنًا مخونًا نزعت منه الرحمة، فإذا نزعت منه الرحمة لم تلقه إلا رجيمًا ملعنًا، فإذا لم تلقه إلا رجيمًا ملعنًا نزعت منه ربقة الإسلام) .\nموضوع\nأخرجه ابن ماجه (٢/ ٥٠٠-٥٠١) من طريق سعيد بن سنان عن أبي الزاهرية عن أبي شجرة كثير بن مرة عن ابن عمر مرفوعًا.\nقلت: وهذا موضوع؛ آفته سعيد بن سنان وهو أبو مهدي الحنفي الحمصي، قال الدارقطني:\n\"يضع الحديث\". وقال الجوزجاني:\n\"أخاف أن تكون أحاديثه موضوعة\". وقال البخاري:\n\"منكر الحديث\". وقال النسائي: \"متروك الحديث\".\nوأما قول البوصيري في \"الزوائد\" (٢٤٧/ ٢):\n\"هذا إسناد ضعيف؛ لضعف سعيد بن سنان، والاختلاف في اسمه\".","vol":"7","page":44},{"text":"ففيه أمور:\nالأول: أن الإسناد أسوأ حالًا مما ذكر، كما يتبين لك من كلمات الأئمة المذكورين.\nالثاني: أنه لا اختلاف في اسمه أصلًا، لعله اختلط عليه بغيره.\nالثالث: أنه لو ثبت هذا الاختلاف، لم يصح جعله علة لتضعيف الإسناد، كما لا يخفى على العارف بهذا الفن الشريف، فإن الرواة الذين اختلف في أسمائهم أكثر من أن يذكروا، ولم نعلم أحدًا من أهل العلم أعل إسنادهم بالاختلاف في أسمائهم.\n<span data-type=\"title\" id=toc-3056>٣٠٤٥ </span>- (إن الله إذا ذكر شيئًا تعاظم ذكره) .\nضعيف\nأخرجه الحاكم (١/ ٩٤) - وعنه الديلمي (١/ ٢/ ٢٢٤) -: أخبرنا أبو بكر محمد بن أحمد بن حاتم الدراوردي - بمرو -: حدثنا أحمد بن محمد بن عيسى القاضي: حدثنا أبو معمر: حدثنا عبد الوارث عن الحسين عن ابن بريدة:\nأن معاوية خرج من حمام حمص، فقال لغلامه: ائتني لبستي، فلبسها، ثم دخل مسجد حمص، فركع ركعتين، فلما فرغ إذا هو بناس جلوس فقال لهم: ما يجلسكم؟ قالوا: صلينا الصلاة المكتوبة، ثم قص القاص، فلما فرغ قعدنا نتذاكر سنة رسول الله - ﷺ -، فقال معاوية: ما من رجل أدرك النبي - ﷺ - أقل حديثًا عنه مني، إني سأحدثكم بخصلتين حفظتهما من رسول الله - ﷺ -:\n\"ما من رجل على الناس فيقوم على رأسه الرجال يحب أن تكثر الخصوم عنده فيدخل الجنة\". قال:\nوكنت مع النبي - ﷺ - يومًا، فدخل المسجد، فإذا هو بقوم في المسجد قعود،","vol":"7","page":45},{"text":"فقال النبي - ﷺ -: \"ما يقعدكم؟ \" قالوا: صلينا الصلاة المكتوبة، ثم قعدنا نتذاكر كتاب الله وسنة نبيه - ﷺ -، فقال رسول الله - ﷺ -: ... فذكره، وقال الحاكم:\n\"حديث صحيح على شرط الشيخين\". ووافقه الذهبي.\nقلت: الحسين وهو ابن واقد المروزي، لم يخرج له البخاري في \"صحيحه\" إلا تعليقًا، وفي حفظه ضعف يسير.\nوأبو معمر اسمه بن عمرو بن أبي الحجاج ميسرة التميمي المنقري البصري. ثقة من رجال الشيخين.\nوأحمد بن محمد بن عيسى القاضي هو ابن أبو العباس البرتي قاضي بغداد. وهو ثقة ثبت حجة؛ كما قال الخطيب (٥/ ٦١)، وليس من رجال الشيخين، بل هو من طبقتهما.\nوالدراوردي هذا لم أجد له ترجمة، ولم يذكره السمعاني. وفي \"تاريخ جرجان\" للسهمي (٤٠٣/ ٨٥٢):\n\"أبو الفضل محمد بن أحمد بن حاتم الفرقدي الجرجاني، كان يترأس في وسط السوق، ويتفقه للشافعي، وكان له أفضال، توفي سنة ثماني عشرة وثلاث مئة\".\nقلت: فلا أدري إذا كان هو هذا أو غيره.\n<span data-type=\"title\" id=toc-3057>٣٠٤٦ </span>- (إن الله إذا رضي عن العبد أثنى عليه سبعة أضعاف من الخير لم يعلمها، وإذا سخط عليه أثنى عليه سبعة أضعاف من الشر لم يعلمها) .","vol":"7","page":46},{"text":"منكر. رواه أحمد (٣/ ٣٨و٤٠)، وابن حبان (٢٥١٥)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ١٩٦)، وفي \"الحلية\" (١/ ٣٧٠) عن دراج أبي السمح:سمعت أبا الهيثم يقول: سمعت أبا سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف دراج أبي السمح، قال الحافظ:\n\"صدوق، في حديثه عن أبي الهيثم ضعف\".\nوأورده الذهبي في \"الضعفاء\"، وقال:\n\"ضعفه أبو حاتم، وقال أحمد: أحاديثه مناكير\".\nومن طريقه أخرجه عبد بن حميد في \"المنتخب\" (٢/ ٨٣/ ٩٢٦)، وأبو يعلى (٢/ ٤٩٢/ ١٣٣١)، والحارث بن أبي أسامة (ق١٣١/ ٢ -زوائده) - ومن طريقه البيهقي في \"الشعب\" (١/ ٥١٠/ ٨٧٤) -، وأبو نعيم أيضًا في \"أخبار أصبهان\" (٢/ ١٩٦)، وابن الجوزي في \"العلل المتناهية\" (٢/ ٣٤٢) من طريق أحمد، ثم قال:\n\"لا يصح. قال أحمد: أحاديث دراج مناكير\".\n<span data-type=\"title\" id=toc-3058>٣٠٤٧ </span>- (إن الله أشد حمية للمؤمن من الدنيا من المريض أهله الطعام، والله أشد تعاهدأ للمؤمن بالبلاء من الوالد لولده بالخير) .\nضعيف\nرواه الطبراني في \"المعجم الكبير\" (١/ ١٤٦/ ١) - وعنه أبو نعيم في \"الحلية\" (١/ ٢٧٧)، وعنه ابن الجوزي في \"جامع المسانيد\" (١٠٣/ ١) - عن عمر بن بزيع:حدثنا الحارث بن الحجاج عن أبي معمر التيمي عن ساعدة بن سعد بن حذيفة: أن حذيفة كان يقول: ما من يوم أقر لعيني ولا أحب لنفسي من يوم آتي أهلي فلا أجد عندهم طعامًا، ويقولون: ما نقدر على قليل ولا كثير، وذلك","vol":"7","page":47},{"text":"أني سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم، ساعدة بن سعيد بن حذيفة لم أجد له ترجمة.\nومن دونه ثلاثتهم مجهولون؛ كما في \"اللسان\".\nوقد روي بإسنادين آخرين عن حذيفة بلفظ:\n\"إن الله ليتعاهد.....\".\nوسيأتي برقم (٣١٠٢) .\n<span data-type=\"title\" id=toc-3059>٣٠٤٨ </span>- (إن الله اصطفى موسى بالكلام، وإبراهيم بالخلة) .\nضعيف\nأخرجه الحاكم (٢/ ٥٧٥) من طريق أحمد بن يحيى الحلواني: حدثنا محمد بن الصباح: حدثنا إسماعيل بن زكريا عن عاصم الأحول عن عكرمة عن ابن عباس ﵄ قال: قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"صحيح على شرط البخاري\". ووافقه الذهبي.\nقلت: لكن الحلواني هذا ليس من رجال البخاري. ولم أجد له ترجمة، فالسند ضعيف. والله أعلم.\nثم رأيت الحديث موقوفًا، أخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٠/ ١) من طريق قيس بن الربيع عن عاصم بن سليمان به، وزاد:\n\"واصطفى محمدًا بالرؤية\".\nلكن قيسًا ضعيف لسوء حفظه، وتابعه حفص بن عمر العدني: أخبرنا موسى بن","vol":"7","page":48},{"text":"سعد عن ميمون القناد عن عكرمة به موقوفًا.\nأخرجه الطبراني (٣/ ١٤٣/ ٢) .\nوالعدني والقناد ضعيفان. وموسى بن سعد لم أعرفه، وفي \"الجرح\" (٤/ ١/ ١٤٥) \":\n\"موسى بن سعيد البصري، روى عن قتادة، روى عنه حفص بن عمر أبو عمر العدني\".\nفالظاهر أنه هذا، وهو مجهول.\n<span data-type=\"title\" id=toc-3060>٣٠٤٩ </span>- (إن الله أعطى موسى الكلام، وأعطاني الرؤية، فضلني بالمقام المحمود، والحوض المورود) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٢١ - ٢٢٢) عن بشر بن عبيد الدارسي عن موسى بن سعيد الراسبي عن قتادة عن سليمان بن قيس اليشكري عن جابر ابن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ بشر بن عبيد الدارسي كذبه الأزدي، وقال ابن عدي:\n\"منكر الحديث عن الأئمة، بين الضعف جدأ\". وساق له الذهبي - أحاديث، وقال فيها:\n\"وهذه أحاديث غير صحيحة، فالله المستعان\"، ثم ذكر أخر، وقال:\n\"وهذا موضوع\".","vol":"7","page":49},{"text":"والحديث عزاه السيوطي لابن عساكر وحده، وقال المناوي بعدما عزاه للديلمي أيضًا:\n\"وفيه محمد بن يونس الكديمي الحافظ، قال الذهبي: قال ابن عدي:اتهم بالوضع. وقال ابن الجوزي: الحديث موضوع؛ فيه الكديمي\".\n<span data-type=\"title\" id=toc-3061>٣٠٥٠ </span>- (إن الله أعطاني الليلة الكنزين: كنز فارس والروم، وأمدني بالملوك ملوك حمير الأحمرين، ولا ملك إلا لله، يأتون يأخذون من مال الله، ويقاتلون في سبيل الله. قالها ثلاثًا) .\nضعيف\nأخرجه أحمد (٥/ ٢٧٢) عن يحيى بن أبي كثير عن أبي همام الشعباني قال: حدثني رجل من خثعم قال:\nكنا مع رسول الله - ﷺ - في غزوة تبوك، فوقف ذات ليلة، واجتمع عليه أصحابه، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير الشعباني هذا؛ فإنه مجهول كما قال الحسيني، وأقره الحافظ في \"التعجيل\". وأورده ابن أبي حاتم (٤/ ٢/ ٤٥٥)، فلم يذكر فيه جرحًا ولا تعديلًا.\nوروى بقية عن بحير بن سعد عن خالد بن معدان عن عبد الله بن سعد مرفوعًا:\n\"إن الله أعطاني فارس ونساءهم وأبناءهم وأسلابهم وأموالهم، وأعطاني الروم ونساءهم وأموالهم وأبناءهم، وأمدني بحمير\".\nأخرجه البخاري في \"التاريخ\" (٣/ ١/ ٢٨ -٢٩) .","vol":"7","page":50},{"text":"وبقية مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-3062>٣٠٥١ </span>- (إن الله أعطاني فيما من به علي، وقال: إني أعطيتك يا محمد فاتحة الكتاب من كنوز عرشي، ثم قسمتها بيني وبينك نصفين) .\nضعيف\nرواه الديلمي (١/ ١/ ٢٢٢) عن صالح المري عن ثابت عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ صالح هذا - وهو ابن بشير - قال الحافظ في \"التقريب\":\n\"ضعيف\". وقال الذهبي في \"الضعفاء\":\n\"قال النسائي وغيره: متروك\".\nوأخرج ابن نصر في \"قيام الليل\" (ص:٦٩) عن خارجة عن عبد الله بن عطاء عن إسماعيل بن رافع عن الرقاشي، وعن الحسن عن أنس مرفوعًا بلفظ:\n\"إن الله أعطاني السبع مكان التوراة، وأعطاني الراءات مكان الإنجيل، وأعطاني ما بين الطواسين إلى الحواميم مكان الزبور، وفضلني بالحواميم والمفصل، ما قرأهن نبي قبلي\".\nقلت: وهذا إسناد ضعيف جدًا؛ خارجة - وهو ابن مصعب بن خارجة أبو الحجاج السرخسي - قال الحافظ:\n\"متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه\".\nقلت: ومن فوقه مضعفون غير الحسن وهو البصري، ولكنه مدلس.","vol":"7","page":51},{"text":"<span data-type=\"title\" id=toc-3063>٣٠٥٢ </span>- (إن الله ﷿ أمدني يوم بدر وحنين بملائكة يعتمون هذه العمة، إن العمامة حاجزة بي الكفر والإيمان) .\nضعيف جدًا\nأخرجه الطيالسي في \"مسنده\" (١٥٤): حدثنا الأشعث ابن سعيد: حدثنا عبد الله بن بسر عن أبي راشد الحبراني عن علي فقال: عممني رسول الله - ﷺ - يوم غدير خم بعمامة سدلها خلفي، ثم قال: (فذكره)، ورأى رجلًا يرمي بقوس فارسية، فقال: \"ارم بها\". ثم نظر إلى قوس عربية فقال:\n\"عليكم بهذه وأمثالها ورماح القنا، فإن بهذه يمكن الله لكم في البلاد، ويؤيدكم في النصر\".\nقلت: وهذا إسناد ضعيف جدًا، الأشعث هذا متروك وهو أبو الربيع السمان.وعبد الله بن بسر ضعيف وهو السكسكي. وهو غير عبد الله بن بسر النصري الصحابي الآتي.\nوقصة القوس الفارسية أخرجها الطبراني عن شيخه بكر بن سهل الدمياطي بإسناده عن عبد الله بن بسر قال:\nبعث رسول الله - ﷺ - علي بن أبي طالب إلى خيبر ... (الحديث) نحوه. قال الهيثمي (٥/ ٢٦٨):\n\"بكر بن سهل قال الذهبي: مقارب الحديث، وقال النسائي: ضعيف. وبقية رجاله رجال الصحيح، إلا أني لم أجد لأبي عبيدة عيسى بن سليم من عبد الله بن بسر سماعًا\".\nوسيأتي (٤٤٩٩)، وهو في \"ضعيف سنن ابن ماجه\" (٥٦٢) .","vol":"7","page":52},{"text":"<span data-type=\"title\" id=toc-3064>٣٠٥٣ </span>- (إن الله أنزل أربع بركات من السماء إلى الأرض، فأنزل الحديد والنار والماء والملح) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٢١) عن سيف بن محمد: حدثنا عبد الرحمن بن مالك التيمي عن عبد الله بن خليفة عن ابن عمر مرفوعًا.\nقلت: وهذا موضوع، آفته سيف بن محمد وهو ابن أخت سيفان الثوري. قال الذهبي في \"الضعفاء والمتروكين\":\n\"قال أحمد وغيره: كذاب\".\nوقال الحافظ:\n\"كذبوه\".\nوروى الطبراني في \"الكبير\" - وفي \"الأوسط\" بعضه - عن أم هانىء قالت:\nدخل النبي - ﷺ - فقال: \"ما لي لا أرى عندك من البركات شيئًا؟ \" فقلت وأي بركات تريد؟ قال:\n\"إن الله أنزل بركات ثلاثًا: الشاة، والنخلة، والنار\". وقال الهيثمي (٤/ ٦٦): \"وفيه النضر بن حميد وهو متروك\".","vol":"7","page":53},{"text":"<span data-type=\"title\" id=toc-3065>٣٠٥٤ </span>- (إن الله تعالى باهى بالناس يوم عرفة عامًا وباهى بعمر ابن الخطاب خاصة) .\nباطل\nرواه الجرجاني (١٢٩) عن بكر بن سهل الدمياطي: حدثنا","vol":"7","page":53},{"text":"عبد الغني بن سعيد: حدثنا موسى بن عبد الرحمن عن ابن جريج عن عطاء عن ابن عباس مرفوعًا.\nوذكره السيوطي في \"الزيادة على الجامع الصغير\" (ق٣٦/ ١) من رواية ابن عساكر، وابن الجوزي في \"الواهيات\" بزيادة:\n\"وما في السماء ملك إلا وهو يوقر عمر، وما في الأرض شيطان إلا وهو يفر من عمر\".\nوهي عند ابن عدي في \"الكامل\" (٣٨٥/ ١) عن بكر بن سهل به.\nأورده في ترجمة موسى بن عبد الرحمن وهو الثقفي الصنعاني وقال:\n\"يعرف بأبي محمد الفسر، منكر الحديث\".\nثم ساق له أحاديث، هذا أحدها. ثم قال:\n\"لا أعلم له أحاديث غير ما ذكرت، وهي بواطيل\".\nوقال الذهبي:\n\"ليس بثقة، قال ابن حبان فيه: دجال، وضع على ابن جريج عن عطاء عن ابن عباس كتابًا في التفسير\". وبه أعله ابن الجوزي في \"العلل المتناهية\" (١/ ١٩٢) .\nوبكر بن سهل ضعيف\nولكنه لم يتفرد به؛ فقد رواه رشدين بن سعد عن أبي حفص المكي عن ابن جريج به.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٢١/ ٢) .","vol":"7","page":54},{"text":"ورشدين ضعيف.\nوأبو حفص المكي لم أجد من ذكره.\nوالشطر الأول من الحديث أخرجه ابن عدي أيضًا (٣٦/ ٢) من طريق بكر ابن يونس بن بكير الشيباني: حدثنا ابن لهيعة عن مشرح بن هاعان عن عقبة مرفوعًا. ذكره في ترجمة بكر هذا وقال:\n\"عامة ما يرويه مما لا يتابع عليه. قال محمد بن إسماعيل (يعني: البخاري): منكر الحديث\".\nوالحديث سرقه أحد الكذابين، وهو (عباد الكلبي) فركب عليه إسنادًا من أهل البيت، وجعل (عليًا) مكان (عمر) !\nأخرجه الشجري في \"الأمالي\" (٢/ ٧٥) .\nوجزم الذهبي في ترجمة (عباد) أنه خبر كذب واتهمه به.\nوروي من حديث أبي هريرة، من طريق عبد الله بن عبد الرحمن بن إبراهيم عن أبيه عن العلاء بن عبد الرحمن عن أبيه عنه به.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/ ٦١/ ١٢٥١)، وقال:\n\"تفرد به (عبد الله بن عبد الرحمن) \".\nقلت: وهو السمعي، وهو مجهول، وله حديث آخر منكر سيأتي برقم (٧٠٤٨)، وأعله الهيثمي (٩/ ٧٠) بأبيه، وقد وثقه بعضهم، فالأولى إعلاله بابنه، ولكنه لا يعرفه، كما سترى في الحديث المشار إليه آنفًا.","vol":"7","page":55},{"text":"<span data-type=\"title\" id=toc-3066>٣٠٥٥ </span>- (إن الله ﷿ بدأ هذا الأمر نبوة ورحمة، وكائنًا خلافة ورحمة، وكائنًا ملكًا عضوضًا، وكائنًا عنوة وجبرية وفسادًا في الأرض، يستحلون الفروج والخمور والحرير، وينصرون على ذلك، ويرزقون أبدًا حتى يلقوا الله) .\nمنكر بهذا التمام\nأخرجه الطيالسي (رقم٢٢٨): حدثنا جرير بن حازم عن ليث عن عبد الرحمن بن سابط عن أبي ثعلبة الخشني عن أبي عبيدة بن الجراح ومعاذ بن جبل ﵄ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير ليث - وهو ابن أبي سليم - وهو ضعيف مختلط. ووقع في الأصل \"ليث بن عبد الرحمن بن سابط\"، وانطلى أمره على مرتبه الشيخ عبد الرحمن البنا الساعاتي فطبعه هكذا على الخطأ في \"ترتيبه\" (٢٥٩٢) !\nقلت: والحديث مع ضعف سنده فإن قوله في آخره: \"وينصرون على ذلك ... \" منكر، بل باطل؛ لأنه ينافي النصوص القرآنية؛ كقوله تعالى (إن تنصروا الله ينصركم....)، مع مخالفته لواقع حال المسلمين اليوم، والله المستعان.\nوأما سائر الحديث فهو صحيح، قد جاء من روايات أخرى. فشطره الأول قد صح من حديث حذيفة مرفوعًا نحوه. وهو مخرج في \"الصحيحة\" رقم (٥) .\nوله شاهد من حديث عمر بن الخطاب مرفوعًا نحوه.\nأخرجه الباغندي في \"مسند عمر\" (ص٦) .\nوأما استحلال الفروج وغيرها فثابت في \"صحيح البخاري\" وهو مخرج في المصدر المذكور رق (٨٩و٩٠) .","vol":"7","page":56},{"text":"٣٠٥٦ - (إن الله تعالى أيدني بأربعة وزراء نقباء: اثنين من أهل السماء، واثنين من أهل الأرض، فقلنا: من الاثنان من أهل السماء؟ قال: جبريل وميكائيل. قلنا من الاثنان من أهل الأرض؟ قال: أبو بكر وعمر) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٣/ ١٢١/ ٢)، وأبو نعيم في \"الحلية\" (٨/ ١٦٠)، والخطيب في \"التاريخ\" (٣/ ٢٩٨) من طريق عبد الرحمن ابن نافع - درخت -: حدثنا محمد بن مجيب عن وهيب بن الورد المكي عن عطاء بن أبي رباح عن ابن عباس ﵄ مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث وهيب لم نكتبه إلا من حديث عبد الرحمن بن نافع\".\nقلت: وهو صدوق؛ كما قال أبو زرعة، وروى عنه كما في \"الجرح والتعديل\" (٢/ ٢/ ٢٩٤)، ولم يتفرد به كما يشعر كلام أبي نعيم؛ فقد تابعه محمد بن عبد الله الرازي البغدادي عند الخطيب، وإنما الآفة من شيخهما محمد بن مجيب - وهو الثقفي الصائغ الكوفي -؛ فإنه كذاب عدو لله؛ كما قال ابن معين. وقال أبو حاتم: \"ذاهب الحديث\".\nوله طريق أخرى يرويها عبد الرحمن بن مالك بن مغول عن ليث عن مجاهد عن ابن عباس مرفوعًا بلفظ:\n\"إن لي وزيرين من أهل السماء، ووزيرين من أهل الأرض....\".\nأخرجه البزار في \"مسنده\" (ص٢٦١ - زوائده) وقال:\n\"لا نعلمه يروى عن ابن عباس إلا من هذا الوجه، وعبد الرحمن لين الحديث، قد اتهم بالكذب\".","vol":"7","page":57},{"text":"قلت بل جزم أبو داود بأنه كذاب. وقال مرة: \" يضع الحديث \".\nوأقره الهيثمي في \" المجمع \" (٩ / ٥١) على قوله الأول.\nوتابعه عمر بن أبي معروف المكي عن ليث به.\nأخرجه ابن عدي (٢٤٤ / ١) وقال:\n\" عمر هذا ليس يعرف، منكر الحديث \".\nوعنه أخرجه (بحشل) في \" تاريخ واسط \" (١٨٥) .\nورواه سوار بن مصعب عن عطية العوفي عن أبي سعيد الخدري مرفوعا به.\nأخرجه البغوي في \" الجعديات \" (ق ٩٣ / ١)، والحاكم (٢ / ٢٦٤)، وابن عساكر (٩ / ٥٨٨ - المصورة)، وضعفه الحاكم كما يأتي، وذلك لأن سوارًا هذا متفق على ضعفه، بل قال البخاري:\n\" منكر الحديث \". وقال النسائي وغيره:\n\" متروك \". وقال الحاكم:\n\" روى عن الأعمش وابن خالد المناكير، وعن عطية الموضوعات \".\nوأخرجه الحاكم من طريق عطاء بن عجلان عن أبي نضرة عن أبي سعيد الخدري مرفوعا مختصرًا بلفظ:\n\" وزيراي من السماء جبرائيل وميكائيل، ومن أهل الأرض أبو بكر وعمر \"\nوقال:\n\" صحيح الإسناد، وإنما يعرف هذا الحديث من حديث سوار بن مصعب عن عطية العوفي عن أبي سعيد، وليس من شرط هذا الكتاب \"! ووافقه الذهبي.","vol":"7","page":58},{"text":"قلت: وهذا من عجائبه فإن ابن عجلان هذا ليس خيرًا من سوار، قال الذهبي نفسه في \" الميزان \":\n\" وقال ابن معين: ليس بشيء، كذاب. وقال مرة: كان يوضع له الحديث فيحدِّث به. وقال الفلاس: كذاب، وقال البخاري: منكر الحديث. . . . \".\nثم إن سوار قد توبع. أخرجه الترمذي (٢ / ٢٩٢) من طريق تليد بن سليمان عن أبي الجحاف عن عطية به، مثل لفظ حديث ابن عباس. وقال الترمذي:\n\" حديث حسن غريب \"!\nكذا قال، وعطية ضعيف مدلس.\nوأبو الجحاف: اسمه داود بن أبي عوف التميمي؛ صدوق ربما أخطأ.\nوتليد بن سليمان: ضعيف؛ كما في \" التقريب \".\nوقد روي من حديث أنس. يرويه الخليل بن زكريا: نا محمد بن ثابت قال:\nحدثني أبي ثابت البناني عنه مرفوعا نحوه.\nأخرجه ابن سمعون الواعظ في \" الأمالي \" (١ / ٥٧ / ١) .\nوالخليل هذا متروك.\nومحمد بن ثابت البناني ضعيف.\nوبالجملة، فالحديث ضعيف. ليس في هذه الطرق ما يمكن تقويته بها لشدة ضعفها. والله أعلم.\nوروي من حديث بي ذر مختصرًا بلفظ:\n\" إن لكل نبي وزيرين، ووزيراي أبو بكر وعمر \".","vol":"7","page":59},{"text":"أخرجه ابن عساكر في \"تاريخ دمشق\" (٤٤/ ٦٥) من طريق أحمد بن علي الموصلي (وهو أبو يعلى صاحب \"المسند\"): أخبرنا سهل بن زنجلة الرازي: حدثنا عبد الرحمن بن عمر: أخبرنا محمد بن علي بن الحسين الأزدي: حدثني الحسن عن الأحنف بن قيس عنه، (فذكره) .\nقلت: وهذا إسناد ضعيف؛ الحسن - وهو البصري - مدلس، وقد عنعنه، واللذان دونه لم أعرفهما، وعبد الرحمن بن عمر يحتمل أن (عمر) محرف (مغراء)؛ فقد ذكروه في شيوخ سهل، وهما صدوقان. والله أعلم.\n<span data-type=\"title\" id=toc-3067>٣٠٥٧ </span>- (إن لله تعالى ملكًا ينادي عند كل صلاة: يا بني آدم قوموا إلى نيرانكم التي أوقدتموها على أنفسكم فأطفئوها) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١٤/ ٢)، وعنه أبو نعيم في \"الحاية\" (٣/ ٤٢)، وابن بشران في الكراس الأخير من الجزء الثلاثين (ق١/ ١-٢)، ويحيى بن منده في \"أحاديثه\" (٩١/ ٢) عن يحيى بن زهير القرشي: حدثنا أزهر بن سعد السمان عن ابن عون عن محمد بن سيرين عن أنس بن مالك مرفوعًا. وقال الطبراني:\n\"لم يروه عن ابن عون إلا أزهر تفرد به يحيى\".\nقلت: وهو مجهول، لم يذكره أحد حتى ولا ابن أبي حاتم في \"الجرح والتعديل\"!\nوالحديث عزاه السيوطي في \"الجامع الكبير\" للطبراني في \"الأوسط\" والضياء. كذا في \"الجامع الصغير\" لكن وقع فيه (طب) أي الطبراني في \"الكبير\"، وكذلك وقع في \"الفتح الكبير\" ولعله محرف؛ فقد قال الهيثمي (١/ ٢٩٩):","vol":"7","page":60},{"text":"\"رواه الطبراني في \"الأوسط\" و\"الصغير\" وقال: تفرد به يحيى بن زهير القرشي. قلت: ولم أجد من ذكره\".\nوأما ما نقله المناوي عن الهيثمي أنه قال: \"فيه أبان بن أبي عياش ضعفه شعبة وأحمد ويحيى\"؛ فهو من أوهامه، وإنما أعل الهيثمي بأبان هذا حديثًا آخر عقب هذا، انتقل نظر المناوي إليه حين النقل. وجل من لا يسهو ولا ينسى.\nوأما قول المنذري في \"الترغيب\" (١/ ٦٣٨):\n\"رواه الطبراني في \"الأوسط\" و\"الصغير\" وقال: \"تفرد به يحيى بن زهير القرشي\"، قال الحافظ: ورجال إسناده كلهم محتج بهم في (الصحيح) \".\nكذا قال، وهو خطأ ظاهر نعرفه مما سبق، اغتر به الشيخ عبد الله الغماري في كتابه الذي أسماه \"الكنز الثمين\" وادعى أنه جرد فيه الأحاديث الصحيحة من \"الجامع الصغير\" و\"الترغيب\" وغيرهما. وهو فيه مقلد لهما غير محقق. ولعله سقط من كلام المنذري استثناء القرشي المذكور من كليته المذكورة، وحينئذ يستقيم الكلام.\n<span data-type=\"title\" id=toc-3068>٣٠٥٨ </span>- (ستة مجالس ما كان المسلم في مجلس منها إلا كان ضامنًا على الله ﷿: في سبيل الله ﷿، وفي مسجد جماعة، أو عند مريض، أو تبع جنازة، أو في بيته، أو عند إمام مقسط يعزره ويوقره لله ﷿) .\nضعيف\nرواه عبد بن حميد في \"المنتخب من المسند\" (٤٣/ ٢): حدثنا عبد الله بن يزيد: حدثنا عبد الرحمن بن زياد بن أنعم، عن عبد الله بن يزيد عن عبد الله بن عمرو مرفوعًا.","vol":"7","page":61},{"text":"وأخرجه البزار (٤٩): حدثنا سلمة: حدثنا عبد الله بن يزيد به.\nقلت: هذا إسناد ضعيف، عبد الرحمن بن زياد بن أنعم - وهو الإفريقي - ضعيف كما تقدم مرارًا. وقال المنذري (١/ ١٣٢):\n\"رواه الطبراني في \"الكبير\"، والبزار، وليس بذاك، لكن روي من حديث معاذ بإسناد صحيح، ويأتي في (الجهاد) وغيره\".\nقلت: حديث معاذ المشار إليه بلفظ: \"خمس من فعل واحدة منهن ... \"، فذكر الست إلا: \"مسجد جماعة\"، ولم أجد لهذه الزيادة شاهدًا. والله أعلم.\n<span data-type=\"title\" id=toc-3069>٣٠٥٩ </span>- (المشاؤون إلى المساجد في الظلم أولئك الخواضون في رحمة الله ﷿) .\nضعيف\nرواه ابن ماجه (٧٧٩)، وابن عدي (٨/ ١)، وابن عساكر (١٥/ ٢٨/ ٢) عن إسماعيل بن عياش: حدثنا أبو رافع إسماعيل بن رافع عن سعيد بن أبي سعيد المقبري عن أبيه عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف إسماعيل بن رافع.وكذا إسماعيل بن عياش؛ فإنه وإن كان في نفسه ثقة فحديثه عن غير الشاميين ضعيف، وهذا منه؛ فإن ابن رافع مدني.\nوالحديث عزاه المنذري (١/ ١٣٠) لابن ماجه وحده، وأعله بابن رافع فقط!","vol":"7","page":62},{"text":"<span data-type=\"title\" id=toc-3070>٣٠٦٠ </span>- (من ألف المساجد ألفه الله) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٢٤/ ٢ من ترتيبه)، وابن عدي (٢١٢/ ١) عن عمرو بن خالد الحراني: حدثنا ابن لهيعة: حدثنا دراج عن أبي الهيثم","vol":"7","page":62},{"text":"عن أبي سعيد الخدري مرفوعًا، وقال الطبراني:\n\"لم يروه عن دراج إلا ابن لهيعة تفرد به عمرو\".\nقلت: وهو ثقة من رجال البخاري، والعلة ممن فوقه؛ فإن ابن لهيعة ودراجًا ضعيفان. وأعله المنذري في \"الترغيب\" (١/ ١٣٢) بابن لهيعة فقط!\n<span data-type=\"title\" id=toc-3071>٣٠٦١ </span>- (إن الله ﷿ أيدني بأشد العرب ألسنًا وأذرعًا؛ بابني قيلة: الأوس والخزرج) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٣/ ٢): حدثنا محمد بن عبد الله القرمطي العدوي: أخبرنا محمد بن عبد العزيز الماوردي: حدثنا زياد بن سهل: حدثني بشر بن حجل عن عكرمة عن ابن عباس ﵄ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: هذا إسناد ضعيف مظلم؛ فقد ترجمه الخطيب (٥/ ٤٣٤) ثم السمعاني ولم يذكرا فيه جرحًا ولا تعديلًا.","vol":"7","page":63},{"text":"<span data-type=\"title\" id=toc-3072>٣٠٦٢ </span>- (إن الله جعل الحق على لسان عمر وقلبه، وهو الفاروق، فرق به بين الحق والباطل) .\nضعيف\nأخرجه ابن سعد في \"الطبقات\" (٣/ ٢٧٠): أخبرنا أحمد بن محمد بن الأزرق المكي قال: أخبرنا عبد الرحمن بن حسن عن أيوب بن موسى قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف ومعضل؛ فإن أيوب بن موسى الظاهر أنه أبو","vol":"7","page":63},{"text":"موسى المكي، ويحتمل أنه أيوب بن موسى أبو كعب السعدي البلقاوي،وكلاهما ثقة. ولكنهما من أتباع التابعين، فهو معضل، وليس كما قال السيوطي في \"الزيادة\" (٣٦/ ٢) .\nثم إن عبد الرحمن بن حسن - وهو الزجاج أبو مسعود الموصلي - قال ابن أبي حاتم (٢/ ٢/ ٢٢٧) عن أبيه:\n\"يكتب حديثه، ولا يحتج به\".\nلكن الشطر الأول من الحديث صحيح مخرج في \"المشكاة\" (٦٠٤٢) .\nوأما الشطر الآخر فلم أجد له شاهدًا معتبرًا؛ ولذلك أوردته هنا، فقد أخرج أبو نعيم في \"الحلية\" (١/ ٤٠) من طريق إسحاق بن عبد الله عن أبان بن صالح عن مجاهد عن ابن عباس قال:\n\"سألت عمر ﵁: لأي شيء سميت الفاروق؟ قال..\".\nقلت: فذكر قصة إسلامه ﵁، وخروجه على المشركين معلنًا إسلامه، وفيها قوله:\n\"فسماني رسول الله - ﷺ - يومئذ الفاروق، وفرق به بين الحق والباطل\".\nوإسحاق بن عبد الله - وهو ابن أبي فروة - متروك شديد الضعف، فلا يفرح بحديثه.\n<span data-type=\"title\" id=toc-3073>٣٠٦٣ </span>- (إن الله ﷿ جعل لكل نبي شهوة، وإن شهوتي في قيام هذا الليل، إذا قمت فلا يصلين أحد خلفي. وإن الله جعل لكل","vol":"7","page":64},{"text":"نبي طعمة، وإن طعمتي هذا الخمس، فإذا قبضت فهو لولاة الأمر من بعدي) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٦٦/ ٢) من طريق إسحاق بن عبد الله بن كسيان عن أبيه عن سعيد بن جبير عن ابن عباس: أن نبي الله - ﷺ - كان جالسًا ذات يوم، والناس حوله، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ إسحاق بن عبد الله بن كيسان قال البخاري:\n\"منكر الحديث\". وقال ابن حبان في ترجمة أبيه عبد الله:\n\"يتقى حديثه من رواية ابنه عنه\".\nوأبوه يكنى أبو مجاهد المروزي، قال الحافظ:\n\"صدوق يخطىء كثيرًا\".\n<span data-type=\"title\" id=toc-3074>٣٠٦٤ </span>- (إن الله جعل السلام تحية لأمتنا، وأمانًا لأهل ذمتنا) .\nضعيف\nرواه البيهقي في \"الشعب\" (٦/ ٤٣٦/ ٨٧٩٨)، وابن عساكر (١٣/ ٣٣٣/ ١) من طريق الطبراني - وهو في \"المعجم الكبير\" (٨/ ١٢٩/ ٧٥١٨) و\"الأوسط\" (٤/ ٢٩٨/ ٣٢١٠) -: أخبرنا بكر بن سهل: أخبرنا عمرو بن هاشم البيروتي: أخبرنا إدريس بن زياد الألهاني عن محمد بن زياد الألهاني عن أبي أمامة أنه كان يسلم على كل من لقيه. قال: فما علمت أحدًا يسبقه بالسلام إلا يهوديًا مرة اختبأ له خلف أسطوانة فخرج فسلم عليه، فقال له أبو أمامة: ويحك يا يهودي! ما حملك على ما صنعت؟ قال: رأيتك رجلًا تكثر السلام فعلمت أنه","vol":"7","page":65},{"text":"فضل فأحببت أن آخذ به، فقال أبو أمامة: ويحك! سمعت رسول الله صلي عليه وسلم يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ إدريس بن زياد الألهاني، لم أجد له ترجمة.ويحتمل أنه الذي في \"اللسان\":\n\"إدريس بن زياد الكفرتوثي أبو الفضل وأبو محمد. ذكره الطوسي، وقال: ثقة من رجال الشيعة، أدرك أصحاب جعفر الصادق....\".\nوعمرو بن هاشم البيروتي صدوق يخطىء، كما قال الحافظ.\nوبكر بن سهل ضعيف، كما قال النسائي.\nوالحديث أورد منه الهيثمي (٨/ ٢٩) المرفوع فقط، وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه (كأنه يعني: إدريس بن زياد الألهاني)، وعمرو بن هاشم البيروتي وثق، وفيه ضعف\".\n<span data-type=\"title\" id=toc-3075>٣٠٦٥ </span>- (إن الله جعل للزرع حرمة غلوة بسهم) .\nضعيف جدًا\nرواه يحيى بن آدم في \"الخراج\" رقم (٣٢٥)، وعنه البيهقي (٦/ ١٥٦)، وكذا الخطيب في \"الموضح\" (١/ ١٣٤): حدثنا ابن مبارك عن معمر عن إسماعيل بن أبي سعيد قال: سمعت عكرمة يقول: ... فذكره مرفوعًا مرسلًا. قال يحيى: والغلوة: ما بين ثلاث مئة ذراع وخمسين إلى أربع مئة.\nقلت: وهذا إسناد ضعيف جدًا؛ فإنه مع إرساله فيه إسماعيل بن أبي سعيد وهو إسماعيل بن شروس الصنعاني كما حققه الخطيب هنا ونقله في أول كتابه","vol":"7","page":66},{"text":"عن الدارقطني. قال البخاري:\n\"قال معمر: كان يضع الحديث\".\nوأما ابن حبان فذكره في \"الثقات\" (٦/ ٣١) ! وكذلك صنع ابن شاهين (٥١/ ١٠) ! وكأنهما لم يقفا على قول معمر فيه. والله أعلم.\n<span data-type=\"title\" id=toc-3076>٣٠٦٦ </span>- (إن الله جعلها لك لباسًا، وجعلك لها لباسًا، وأهلي يرون عريتي - وفي لفظ: عورتي - وأنا أرى ذلك منهم) .\nضعيف\nأخرجه ابن سعد (٣/ ٣٩٤)، والحارث بن أبي أسامة في \"مسنده\" (ص١١٦ - زوائده) من طريق الإفريقي عن سعد بن مسعود [الكندي] وعمارة بن غراب اليحصبي:\nأن عثمان بن مظعون أتى النبي - ﷺ -، فقال: يا رسول الله إني لا أحب أن ترى امرأتي عريتي - وفي رواية: عورتي - قال رسول الله - ﷺ -: \"ولم\"؟ قال: أستحيي من ذلك وأكرهه. قال: (فذكره)، قال: أنت تفعل ذلك يا رسول الله؟ قال: \"نعم\"، قال: فمن بعدك؟! فلما أدبر قال رسول الله - ﷺ -:\n\"إن ابن مظعون لحيي ستير\".\nقلت: وهذا إسناد ضعيف مرسل، وسعد بن مسعود هو التجيبي المصري ترجمه ابن أبي حاتم (١/ ٢/ ٩٤) ولم يذكر فيه جرحًا ولا تعديلًا، روى عن عبد الرحمن بن حيويل التابعي.\nوعمارة بن غراب اليحصبي قال الحافظ:\n\"تابعي مجهول، غلط من عده صحابيًا\".","vol":"7","page":67},{"text":"والإفريقي اسمه عبد الرحمن بن زياد، وهو ضعيف.\n<span data-type=\"title\" id=toc-3077>٣٠٦٧ </span>- (إن الله - جل وعلا - جعل هذا الشعر نسكًا، وسيجعله الظالمون نكالًا) .\nضعيف\nأخرجه القاضي عبد الجبار الخولاني في \"تاريخ داريا\" (ص٨٥ -٨٦)، وابن عساكر في \"تاريخه\" (١٣/ ١٠١/ ٢) من طريق يزيد بن يحيى أبي خالد القرشي قال: حدثني عمر بن خيران الجذامي وعثمان بن داود قالا:\n\"كتب عمر بن عبد العزيز إلى عبيدة بن عبد الرحمن السلمي بأذربيجان: إنه بلغني أنك تحلق الرأس واللحية، وإنه بلغني: أن رسول الله - ﷺ - قال: (فذكره)، فإياي والمثلة: جز الرأس واللحية؛ فإن رسول الله - ﷺ - نهى عن المثلة\".\nقلت: وهذا إسناد ضعيف مرسل؛ يزيد بن يحيى هذا قال ابن أبي حاتم (٤/ ٢/ ٢٩٧) .\n\"سألت أبي عنه؟ فقال: ليس بقوي الحديث\".\nلكن ثبت منه (النهي عن المثلة) عن جمع من الصحابة، وهو مخرج في \"الإرواء\" (٢٢٣٠) .","vol":"7","page":68},{"text":"<span data-type=\"title\" id=toc-3078>٣٠٦٨ </span>- (إن الله حرم الجنة على كل مراء، ليس البر في حسن اللباس والزي، ولكن البر السكينة والوقار) .\nضعيف\nرواه الديلمي (١/ ٢/ ٢٢٧ - ٢٢٨) من طريق أبي نعيم عن أبي الشيخ عن هارون بن عمران: حدثنا سليمان بن أبي داود عن عطاء عن أبي سعيد مرفوعًا.","vol":"7","page":68},{"text":"قلت: وهذا إسناد ضعيف، سليمان هذا قال ابن القطان: \"لايعرف\". وقال الذهبي: لعله (بومة) . يعني: سليمان بن أبي داود الحراني.\nقلت: وهو ضعيف اتفاقًا.\n<span data-type=\"title\" id=toc-3079>٣٠٦٩ </span>- (إن الله ﷿ يحب الفضل في كل شيء حتى في الصلاة) .\nضعيف جدًا\nرواه ابن عساكر (١٥/ ٣٦٤/ ١) عن مقدام بن داود بن تليد الرعيني: حدثنا عثمان بن صالح السهمي: حدثنا عبد الله بن لهيعة عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nقلت: وهذا سند واه جدًا؛ ابن لهيعة ضعيف.\nومقدام بن داود قال النسائي:\n\"ليس بثقة\".\nوالحديث أورده السيوطي في \"الجامع\" من رواية ابن عساكر هذه، وبيض له المناوي!","vol":"7","page":69},{"text":"<span data-type=\"title\" id=toc-3080>٣٠٧٠ </span>- (إن الله ﷿ حرم هذا البلد يوم خلق السماوات والأرض، وصاغه حين صاغ الشمس والقمر، وما حياله من السماء حرام، وإنه لم يحل لأحد قبلي، وإنه أحل لي ساعة من نهار، ثم عاد كما كان) .\nمنكر بهذا السياق\nأخرجه الطبراني في \"الأوسط\" (١/ ١٢٣/ ١ - خط","vol":"7","page":69},{"text":"/ ٤/ ١٦٠/ ٣٨٦٦ - ط) وفي \"الكبير\" (٣/ ١٠٦/ ١ - خط/ ١١/ ٤٨/ ١١٠٠٣ - ط): حدثنا علي بن سعيد الرازي:حدثنا أبو حسان الزيادي: حدثنا شعيب ابن صفوان عن عطاء بن السائب عن طاوس عن ابن عباس عن النبي - ﷺ - قال: (فذكره)، فقيل له: هذا خالد بن الوليد يقتل، فقال:\n\"قم يا فلان فائت خالد بن الوليد فقلب له: فليرفع يده من القتل\"، فأتاه الرجل، فقال له: إن النبي - ﷺ - يقول: \"اقتل من قدرت عليه\"! فقتل سبعين إنسانًا، فأتي النبي - ﷺ - فذكر ذلك له، فأرسل إلى خالد فقال: \"ألم أنهك عن القتل\"؟! فقال: جاءني فلان فأمرني أن أقتل من قدرت عليه! فأرسل إليه النبي - ﷺ -: \"ألم آمرك أن تأمر خالدًا أن لا يقتل أحدًا\"؟! فقال: أردت أمرًا، وأراد الله أمرًا، وكان أمر الله فوق أمرك، وما استطعت إلا الذي كان! فسكت عنه النبي - ﷺ -، فما رد عليه شيئًا. وقال:\n\"لم يروه عن عطاء إلا شعيب\".\nقلت: وهو مختلف فيه، قال الذهبي:\n\"قال أبو حاتم: لا يحتج به. وقال أحمد: لا بأس به. وقال ابن عدي [(١٩١/ ٢)]:عامة ما يرويه لا يتابع عليه\".\nوقال الحافظ في \"التقريب\":\n\"مقبول\". يعني عند المتابعة، وإلا فلين الحديث كما نص عليه في المقدمة، وقد تفرد به كما قال الطبراني، فهو ضعيف.\nوشيخه عطاء بن السائب كان اختلط، وبه - فقط - أعله الهيثمي (٣/ ٢٨٤) .","vol":"7","page":70},{"text":"وعلي بن سعيد الرازي ثقة فيه كلام.\nولم يعزه الهيثمي لـ \"كبير الطبراني\"، وإنما إلى \"الأوسط\" فقط، وقد أخرجه في \"الكبير\" (٣/ ١٢٩/ ٢و١٤٠/ ٢) من طرق أخرى عن عكرمة عن ابن عباس مرفوعًا به، دون ذكر الشمس والقمر والسماء والعودة. وهو كذلك عند البخاري والبيهقي كما في \"الإرواء\" (١٠٥٧)، فالحديث بهذه الزيادات منكر.\n<span data-type=\"title\" id=toc-3081>٣٠٧١ </span>- (إن الله خلق آدم ثم مسح ظهره فاستخرج منه ذريته فقال: خلقت هؤلاء للجنة وبعمل أهل الجنة يعملون، ثم مسح ظهره فاستخرج منه ذرية فقال: خلقت هؤلاء للنار وبعمل أهل النار يعملون، فقال رجل: يا رسول الله! ففيم العمل؟ فقال: إن الله إذا خلق العبد للجنة استعمله بعمل أهل الجنة حتى يموت على عمل من أعمال أهل الجنة فيدخله الجنة، وإذا خلق العبد للنار استعمله بعمل أهل النار حتى يموت على عمل أهل النار فيدخله النار) .\nضعيف\nرواه مالك في \"الموطأ\" (٢/ ٨٩٨/ ٢)، وعنه أحمد (١/ ٤٤ -٤٥)، وكذا أبو داود (٤٧٠٣)، والترمذي (٢/ ١٨٠)، وابن حبان (١٨٠٤)، والحاكم (١/ ٢٧)، وابن عساكر (٩/ ٣٩٨/ ١)، وابن أبي عاصم في \"السنة\" (١٩٥) عن زيد بن أبي أنيسة عن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب عن مسلم بن يسار الجهني: أن عمر بن الخطاب سئل عن هذه الآية (وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ...) الآية (١٧٢/ الأعراف)؟ قال: سمعت رسول الله - ﷺ - يسأل عنها؟ فقال: ... فذكره.","vol":"7","page":71},{"text":"وقال الترمذي:\n\"حديث حسن، ومسلم بن يسار لم يسمع من عمر، وقد ذكر بعضهم في هذا الإسناد بين مسلم بن يسار وبين عمر رجلًا مجهولًا\".\nوأما الحاكم فقال: \"صحيح على شرطهما\"!\nولم يرد الذهبي إلا بقوله: \"قلت: فيه إرسال\".\nوفيه أن مسلم بن يسار هذا، ليس من رجال الشيخين، ثم إنه لا يعرف، فقد قال الذهبي نفسه في ترجمته من \"الميزان\": \"تفرد عنه عبد الحميد بن عبد الرحمن بن زيد بن الخطاب\" وهذا معناه أنه مجهول.\nثم رواه أبو داود (٤٧٠٤)، وابن أبي عاصم (٢٠٠)، والبخاري في \"التاريخ\" (٤/ ٢/ ٩٧)، وابن عساكر من طريقين آخرين عن زيد بن أبي أنيسة عن عبد الحميد بن عبد الرحمن عن مسلم بن يسار عن نعيم بن ربيعة قال: كنت عند عمر بن الخطاب إذ جاءه رجل فسأله عن هذه الآية (وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم) (١٧٢/ الأعراف)، فقال عمر: كنت عند نبي الله - ﷺ - ...؛ فذكر مثل حديث مالك.\nونعيم بن ربيعة هذا لا يعرف كما قال الذهبي، وهو الرجل المجهول الذي أشار إليه الترمذي آنفًا، فهو علة الحديث. وقد نقل الحافظ ابن كثير في \"تفسيره\" عن الإمام الدارقطني أنه صوب هذه الرواية على رواية مالك المنقطعة ثم قال:\n\"قلت: الظاهر أن الإمام مالكًا إنما أسقط ذكر نعيم بن ربيعة عمدًا، لما جهل حال نعيم ولم يعرفه، فإنه غير معروف إلا في هذا الحديث، ولذلك يسقط ذكر","vol":"7","page":72},{"text":"جماعة ممن لا يرتضيهم، ولهذا يرسل كثيرًا من المرفوعات، ويقطع كثيرًا من الموصولات\".\nقلت: وهذه فائدة عزيزة هامة من قبل هذا الحافظ النحرير. فعض عليها بالنواجذ.\nوفي أخذ الذرية من صلب آدم أحاديث أخرى صحيحة أخصر من هذا، وقد خرجت بعضها في \"الصحيحة\" (٤٨-٥٠)، وليس في شيء منها مسح الظهر إلا في حديث لأبي هريرة مخرج في \"ظلال الجنة\" (٢٠٤-٢٠٥)، وفي كلها لم تذكر الآية الكريمة.\n<span data-type=\"title\" id=toc-3082>٣٠٧٢ </span>- (إن الله خلق آدم من طينة الجابية، وعجنه بماء من ماء الجنة) .\nموضوع\nأخرجه ابن عدي في \"الكامل\" (١/ ٢٨١) ومن طريقه ابن الجوزي في \"الموضوعات\" (١/ ١٩٠) بسنده عن الوليد بن مسلم عن إسماعيل ابن رافع عن المقبري عن هريرة مرفوعًا. وقال ابن أبي حاتم في \"العلل\" (٢/ ٢٩٧):\n\"سألت أبي عن هذا الحديث؟ فقال: \"هذا حديث منكر\".\nقلت: وعلته إسماعيل هذا - وهو المكي -؛ فإنه ضعيف. وبه أعله ابن الجوزي فقال: \"حديث لا يصح، وإسماعيل بن رافع ضعفه أحمد ويحيى، والوليد كان مدلسًا لا يوثق به. وقد صح عن رسول الله أنه قال: \"إن الله خلق آدم من قبضة قبضها من جميع الأرض\".\nقلت: وهذه حجة قاطعة في إبطال حديث الترجمة، أعرض السيوطي عنها","vol":"7","page":73},{"text":"في \"اللآلي\" (١/ ١٦٢)، وقعقع حول ترجمة (إسماعيل) محاولًا توثيقه وهيهات! والحديث المذكور مخرج في \"الصحيحة\" (١٦٣٠) .\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية ابن مردويه عن أبي هريرة.\n<span data-type=\"title\" id=toc-3083>٣٠٧٣ </span>- (إن الله خلق الخلق فجعلني في خيرهم، ثم جعلهم فرقتين فجعلني في خيرهم، ثم جعلهم قبائل فجعلني في خيرهم، ثم جعلهم بيوتًا فجعلني في خيرهم بيتًا، فأنا خيرهم بيتًا وخيركم نفسًا) .\nضعيف\nرواه الترمذي (٢/ ٢٨١)، والفسوي في \"المعرفة\" (١/ ٤٩٩)، والمخلص في \"الفوائد المنتقاة\" (١٠/ ٢/ ٢) عن يزيد بن أبي زياد عن عبد الله ابن الحارث عن عبد المطلب بن أبي وداعة قال:\nقام النبي - ﷺ - على المنبر فقال: \"من أنا؟ \" قالوا: أنت رسول الله. فقال:\n\"أنا محمد بن عبد الله بن عبد المطلب، إن الله ... \".\nوأخرجه الدولابي في \"الكنى\" (١/ ٣) من هذا الوجه إلا أنه قال: عن عبد المطلب بن ربيعة بن الحارث بن عبد المطلب، وهو الصواب. وقال الترمذي: \"حديث حسن\".\nكذا قال! ويزيد بن أبي زياد وهو الهاشمي مولاهم قال الحافظ:\n\"ضعيف، كبر فتغير، صار يتلقن\".\nقلت: وقد اضطرب في إسناده، فرواه هكذا، وقال مرة: عن عبد الله بن الحارث عن العباس بن عبد المطلب قال: قلت: يا رسول الله ... الحديث نحوه.","vol":"7","page":74},{"text":"أخرجه الترمذي أيضًا.\nومرة قال: عن عبد الله بن الحارث بن عبد المطلب عن ربيعة قال: ... فذكره نحوه.\nأخرجه الحاكم (٣/ ٢٤٧) وسكت عليه هو الذهبي!\n<span data-type=\"title\" id=toc-3084>٣٠٧٤ </span>- (إن الله ﷿ خلق في الجنة ريحًا بعد الريح بسبع سنين، وإن من دونها بابًا مغلقًا، وإنما تأتيكم الريح من خلل ذلك الباب، ولو فتح لأذرت ما بين السماء والأرض من شيء وهي عند الله الأزيب، وهي فيكم الجنوب) .\nموضوع\nرواه الحميدي في \"المسند\" (رقم١٢٩) قال: حدثنا سفيان قال: حدثنا عمرو بن دينار قال: أخبرني يزيد بن جعدبة الليثي: أنه سمع عبد الرحمن بن مخراق يحدث عن أبي ذر مرفوعًا.\nوكذا رواه البخاري في \"التاريخ\" (٣/ ١/ ٣٤٧/ ١١٠٢)، والبزار (٢٠٨٨)، وابن أبي حاتم في \"العلل\" (٢/ ٢١٤ - ٢١٥)، والقاسم السرقسطي في \"الغريب\" (٢/ ١٣٩/ ١)، والمحاملي في \"الأمالي\" (ج٨ رقم٣٠)، والثقفي في \"الثقفيات\" (ج٢ رقم١٥)، البيهقي في \"السنن\" (٣/ ٣٦٤)، وعبد الغني المقدسي في \"الثالث والتسعون من تخريجه\" (٤٣/ ١)، كلهم عن سفيان به.\nوقال الذهبي في \"المهذب\" (١/ ٢٧١/ ٢):\n\"قلت: إسناد صالح، ولم يخرجوا لابن مخارق شيئًا\".\nكذا قال، وهو وهم فاحش من مثله رحمه الله تعالى، فإن يزيد بن جعدبة","vol":"7","page":75},{"text":"الليثي مجهول الحال، ترجمه ابن أبي حاتم (٤/ ٢/ ٢٥٥) برواية اثنين أحدهما عمرو هذا، والآخر أبو العميس أخو المسعودي، لم يذكر فيه جرحًا ولا تعديلًا. وقال: \"وهو جد يزيد بن عياض\".\nكذا قال، وهو عندي بعيد؛ فإن يزيد هذا هو ابن عياض بن يزيد بن جعدبة الليثي، يؤخذ من ترجمته إنه من أتباع التابعين، فإنه روى عن الأعرج وسعيد المقبري ونافع وغيرهم، فهو من طبقة يزيد بن جعدبة صاحب هذا الحديث؛ فإنه يرويه عن التابعي عبد الرحمن بن مخراق كما ترى، فالظاهر أنهما واحد، وأن عمرو بن دينار بن جعدبة، هو يزيد بن عياض\"\nذكره الذهبي وتعقبه بقوله:\n\"قلت: ما أظن إلا أن هذا آخر قديم لعله جد صاحب الترجمة\".\nيعني: يزيد بن عياض، ولم يذكر شيئًا يؤيد به ظنه هذا. وما ذكرته من اتحاد طبقتهما يدل على أنهما واحد، ونسبة الراوي إلى جده أمر معروف معهود في الأسانيد. وإذا كان الأمر كذلك فهو واه جدًا؛ فقد كذبه مالك وغيره، وقال البخاري وغيره: \"منكر الحديث\".\nوعبد الرحمن بن مخراق في عداد المجهولين؛ فإنه لم يوثقه أحد غير ابن حبان (٣/ ١٥٨)، وأورده ابن أبي حاتم (٢/ ٢/ ٢٨٥) ولم يذكر فيه جرحًا ولا تعديلًا، وقال:\n\"روى عنه عمرو بن دينار\".\nكذا قال! ولعله سبق قلم؛ فإن بينهما يزيد بن جعدبة كما ترى، وقد قال ابن حبان:","vol":"7","page":76},{"text":"\"روى عن يزيد بن عياض بن جعدبة\".\nوفي قوله هذا إشارة إلى أن (يزيد بن جعدبة) هو عنده ابن عياض بن جعدبة، فهو موافق لما تقدم عند ابن عدي، وهو ظاهر كلام ابن أبي حاتم في \"العلل\"، لكن في النسخة سقط لا يمكن الجزم به من أجل ذلك. والله أعلم.\nوذكر أن ابن الطباع رواه عن سفيان بن عيينة موقوفًا على أبي ذر. وقال: إنه خطأ من ابن الطباع، والصواب مرفوع، خلافًا لأبيه، فإنه رجح الموقوف!\nقلت: وسواء كان الراجح المرفوع أو الموقوف، فإنه لا يصح؛ لأن مداره على يزيد هذا، وقد أشار إلى ذلك البزار، فإنه قال عقبه:\n\"لا نعلم أحدًا رواه إلا أبو ذر، وليس له إلا هذا الطريق\".\nوقال الهيثمي في \"مجمع الزوائد\" (٨/ ١٣٥):\n\"رواه البزار، وفيه يزيد بن عياض بن جعدبة، وهو كذاب\".\nوتبعه تلميذه الحافظ ابن حجر فقال في \"زوائد البزار على المسند\" (ص٢٥٤):\n\"ويزيد بن جعدبة كذاب\".\nويمكن أن يكون هذا من كلام الهيثمي نفسه، لأن الحافظ لم يصدره بقوله: \"قلت\" كما نص عليه في المقدمة، ولكني لما لم أره في \"كشف الأستار\" للهيثمي عزوته للحافظ، وليس ذلك ببعيد عنه، فقد قال في \"التقريب\":\n\"يزيد بن عياض بن جعدبة - بضم الجيم والمهملة، بينهما مهملة ساكنة - الليثي أبو الحكم المدني، نزيل البصرة، وقد ينسب لجده، كذبه مالك وغيره\".\nوهو ظاهر كلام البخاري فإنه قال عقب الحديث - وقد رواه عن علي ابن","vol":"7","page":77},{"text":"المديني عن سفيان -:\nفرأيت رجلًا من ولد يزيد بن جعدبة، كان قدم عليكم البصرة،وكان [عنده] أحاديث الأعرج. قلت: لسفيان: قال بعضهم: نرى أنه يزيد بن فلان بن يزيد بن جعدبة. ويزيد بن جعدبة هو جده (لعل الصواب: جد) الذي كان عندكم. قال علي: وهو يزيد بن عياض\".\nقلت: يتضح من هذا الذي ذكره البخاري أمران:\nالأول: أن يزيد بن جعدبة الذي رأى بعضهم أنه صاحب هذا الحديث والذي كان قدم عليهم البصرة متأخر عن هذا، بل هو حفيده، ولذلك أنكر ذلك سفيان وذكر أنه رآه في طريق مكة، وجزم أن يزيد بن جعدبة صاحب هذا الحديث ليس هو البصري هذا بل هو جده. وهذا هو الذي لا يظهر غيره؛ إذ يبعد جدًا أن يروي عنه من كان في طبقة من رآه ابن المديني.\nوالآخر: جزم علي بن المديني بأن يزيد بن جعدبة الذي في إسناد هذا الحديث هو يزيد بن عياض، وهذا موافق لما تقدم عن ابن عدي وغيره من الحفاظ الذين سبق ذكرهم.\nومما سبق من التحقيق تبين صواب جزم الهيثمي بأنه يزيد بن عياض بن جعدبة وأنه كذاب. وأن الشيخ حبيب الرحمن الأعظمي كان واهمًا في تخطئته إياه في تعليقه على \"كشف الأستار\" وعلى \"مسند الحميدي\". ومن الغريب أنه أحال في تبيين ما ادعاه من التخطئة على \"تاريخ البخاري\"، وهو حجة عليه لو كان تفهمه وتبين مراده منه.","vol":"7","page":78},{"text":"وخلاصة القول أن الحديث موضوع؛ لما عرفت من حال ابن جعدبة، وجهالة شيخه عبد الرحمن بن مخراق. والله أعلم.\n<span data-type=\"title\" id=toc-3085>٣٠٧٥ </span>- (إن الله سيمنع هذا الدين بنصارى من ربيعة على شاطىء الفرات) .\nضعيف\nرواه النسائي في \"السير\" (٥/ ٢٣٥ -٢٣٦)، والبزار (١٧٢٣ - كشف)، والطبراني في \"التهذيب\" (١/ ١٧٧/ ٣٨١)، وأبو يعلى (١/ ٦٩)، وعنه الضياء في \"المختارة\" (١/ ٩٤)، وابن عساكر (٧/ ١٢٧/ ٢ و٢٦٤/ ٢) عن يحيى بن أبي بكير: حدثنا عبد الله بن عمر القرشي قال: حدثني سعيد بن عمرو ابن سعيد: أنه سمع أباه يزعم يوم المرج يقول: سمعت عمر بن الخطاب يقول: لولا أني سمعت رسول الله - ﷺ - يقول: ... (فذكرالحديث) ما تركت عربيًا إلا قتلته أو يسلم.\nقلت وهذا إسناد ضعيف؛ عبد الله بن عمر القرشي مجهول. وقال النسائي - بعد تخريجه لهذا الحديث -:\n\"لا أعرفه\".","vol":"7","page":79},{"text":"<span data-type=\"title\" id=toc-3086>٣٠٧٦ </span>- (إن الله شفاني، وليس برقيتكم) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٠٦/ ١): حدثنا بكر بن سهل: حدثنا عبد الله بن صالح: حدثني معاوية بن صالح عن راشد بن سعد عن جبلة بن الأزرق - وكان من أصحاب رسول الله - ﷺ - -: أن رسول الله - ﷺ - صلى إلى جنب جدار كثير الأحجرة - صلى ظهرًا أو عصرًا - فلما جلس في","vol":"7","page":79},{"text":"الركعتين خرجت عقرب فلدغته، فغشي عليه، فرقاه الناس، فلما أفاق قال: ... فذكره.\nورواه ابن سعد في \"الطبقات\" (٧/ ٤٣٢) .\nقلت: وهذا إسناد ضعيف؛ عبد الله بن صالح - وهو كاتب الليث - قال الحافظ:\n\"صدوق، كثير الغلط، ثبت في كتابه وكانت فيه غفلة\".\nوبكر بن سهل ضعيف كما قال النسائي، وتقدم مرارًا.\n<span data-type=\"title\" id=toc-3087>٣٠٧٧ </span>- (إن الله قتل أبا جهل، فالحمد لله الذي صدق وعده، وأعز دينه) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (٤٧): حدثنا عبد الله بن أحمد قال: حدثنا أبي قال: حدثنا أمية بن خالد قال: حدثنا شعبة عن أبي إسحاق عن أبي عبيدة عن عبد الله بن مسعود عن النبي - ﷺ - قال: ... فذكره. قال:\n\"رواه الناس عن شعبة عن أبي إسحاق عن أبي عبيدة مرسل\".\nقلت: لكن تابعه سفيان عن أبي إسحاق به مسندًا عن ابن مسعود به مطولًا، إلا أنه لم يذكر فيه قوله: \"إن الله قتل أبا جهل\" مرفوعًا، بل ذكر معناه موقوفًا على ابن مسعود، وهكذا هو في \"المسند\" (١/ ٣٠٦ و٤٢٢) عن أمية بسنده المتقدم ولفظه:\nأتيت رسول الله - ﷺ - فقلت: يا رسول الله إن الله ﷿ قد قتل أبا جهل، فقال: \"الحمد لله الذي نصر عبد هـ، وأعز دينه\".\nوهكذا أخرجه الطبراني (٣/ ١١/ ٢) من طرق عن أمية.","vol":"7","page":80},{"text":"ورجاله كلهم ثقات، لكن أبا عبيدة لم يسمع من أبيه عبد الله بن مسعود، فهو منقطع.\nوقال ابن كثير في \"تاريخه\" (٣/ ٢٨٩):\n\"ورواه أبو داود والنسائي من حديث أبي إسحاق السبيعي به\".\n<span data-type=\"title\" id=toc-3088>٣٠٧٨ </span>- (إن الله كره لكم ثلاثًا: اللغو عند القرآن، ورفع الصوت في الدعاء، والتخصر في الصلاة) .\nضعيف\nرواه ابن مبارك في \"الزهد\" (رقم١٥٦٠)، وعبد الرزاق في \"المصنف\" (٢/ ٢٧٥/ ٣٣٤٣) قالا: أخبرنا معمر عن يحيى بن أبي كثير مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات، ولكنه معضل.\nوقد وصله الديلمي (١/ ٢/ ٢٣٤ -٢٣٥) من طريق اليمان بن سعيد: حدثنا الوليد بن عبد الرحيم السهمي - قاضي الصعيد (كذا!) - حدثنا معقل بن عبيد الله عن أبي الزبير عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف. فيه علل:\n١- أبو الزبير مدلس وقد عنعنه.\n٢- الوليد هذا لم أعرفه.\n٣- اليمان بن سعيد، قال الذهبي:\n\"ضعفه الدارقطني وغيره، ولم يترك\".","vol":"7","page":81},{"text":"<span data-type=\"title\" id=toc-3089>٣٠٧٩ </span>- (إن الله تعالى كره لكم العبث في الصلاة، والرفث في الصيام، والضحك عند المقابر) .\nضعيف\nرواه ابن مبارك في \"الزهد\" (رقم١٥٥٧): أخبرنا إسماعيل بن عياش قال: أخبرني عبد الله بن دينار وسعيد بن يوسف عن يحيى بن أبي كثير مرفوعًا. ومن هذا الوجه أخرجه القضاعي (٩٠/ ٢) .\nقلت: وهذا إسناد ضعيف معضل، وإسماعيل بن عياش ضعيف في غير الشاميين، وعبد الله بن دينار إن كان هو المدني فهو ثقة، فرواية إسماعيل عنه ضعيفة، وإن كان هو الحمصي البهراني فهو نفسه ضعيف، ومثله سعيد بن يوسف وهو الزرقي الرحبي، وهو من صنعاء دمشق.\nوالحديث أورده السيوطي من رواية سعيد بن منصور عن يحيى بنأبي كثير مرسلًا به أتم منه بلفظ: \" ... كره لكم ستًا ... \" فذكر هذه الثلاث: \"والمن في الصدقة، ودخول المساجد وأنتم جنب، وإدخال العيون البيوت بغير إذن\".","vol":"7","page":82},{"text":"<span data-type=\"title\" id=toc-3090>٣٠٨٠ </span>- (إن الله ﷿ لما خلق الدنيا أعرض عنها فلم ينظر إليها؛ من هوانها عليه) .\nموضوع\nرواه ابن عساكر (٧/ ٤٧/ ٢) عن أبي بكر الداهري عن جعفر بن محمد عن أبيه عن علي بن الحسين مرفوعًا.\nقلت: وهذا مع إرساله فإن أبا بكر الداهري كذاب روى الموضوعات، ولهذا قال الذهبي:\n\"ليس بثقة ولا مأمون\"، ومع ذلك فقد أورد الحديث السيوطي في \"الجامع الصغير\" من رواية ابن","vol":"7","page":82},{"text":"عساكر هذه! وبيض له المناوي، فكأنه لم يقف على سنده، وتبعه الشيخ الغماري فلم يورده في \"المغير على الأحاديث الموضوعة في الجامع الصغير\".\nوروى ابن أبي الدنيا في \"ذم الدنيا\" (٥/ ١-٢) بسند رجاله ثقات عن موسى بن يسار: أنه بلغه أن النبي - ﷺ - قال:\n\"إن الله لم يخلق خلقًا أبغض إليه من الدنيا، وإنه لم ينظر إليها منذ خلقها\".\nوهذا معضل؛ فإن موسى بن يسار وهو الأردني يروي عن نافع مولى ابن عمر ومكحول الشامي وطبقتهما. وقد وصله الديلمي (١/ ٢/ ٢٣٥) من طريق الحاكم عن داود بن المحبر: حدثنا الهيثم بن جماز عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا به. ولفظه:\n\"إن الله لم يخلق خلقًا هو أبغض إليه من الدنيا، وما نظر إليها منذ خلقها؛ بغضًا لها\".\nوهذا موضوع أيضًا آفته داود بن المحبر؛ فإنه متهم بالوضع، أو شيخه الهيثم بن جماز؛ فإنه متهم بالكذب.\n<span data-type=\"title\" id=toc-3091>٣٠٨١ </span>- (إن الله تعالى لما خلق الدنيا نظر إليها ثم أعرض عنها ثم قال: وعزتي لا أنزلتك إلا في شرار خلقي) .\nضعيف\nرواه ابن عساكر (١٥/ ٤٣٩/ ١) عن علي بن الحسين الصابوني: حدثنا أحمد بن سعيد الأسدي: حدثنا محمد بن كثير أبو إسماعيل الكوفي قال: سمعت عمر بن عبد العزيز يخطب بجنازة فذكر الدنيا وذمها فقال: والله لقد حدثني أبو سلمة بن عبد الرحمن عن أبي هريرة مرفوعًا.","vol":"7","page":83},{"text":"أورده في ترجمة محمد بن كثير هذا، ولم يذكر فيه جرحًا ولا تعديلًا. ومن دونه لم أعرفهما.\n<span data-type=\"title\" id=toc-3092>٣٠٨٢ </span>- (إن الله ﷿ لم يحرم حرمة إلا وقد علم أنه سيطلعها منكم مطلع، ألا وإني ممسك بحجزكم أن تهافتوا في النار كما يتهافت الفراش والذباب) .\nضعيف\nأخرجه أحمد (١/ ٣٩٠ و٤٢٤)، والطبراني في \"المعجم الكبير\" (٣/ ٨١/ ١) من طريق المسعودي عن الحسن بن سعد عن عبد ة النهدي عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لأن المسعودي كان اختلط، وقد اضطرب في إسناده على وجوه:\nالأةل: هذا.\nالثاني: قال: عن عثمان الثقفي أو الحسن بن سعد، شك المسعودي.\nأخرجه أحمد.\nالثالث: قال: حدثنا أبو المغيرة عن الحسن بن سعد.\nأخرجه أحمد.\nوالاضطراب دليل قلة الضبط وعدم الحفظ للحديث، هذا إذا كان من ثقة، فكيف من مختلط!\nوالشطر الثاني من الحديث صحيح، أخرجه البخاري (٤/ ٢٢٧)، ومسلم (٧/ ٦٤)، والترمذي (٢/ ١٤٣)، وأحمد (٢/ ٢٤٤ و٣١٢و٥٣٩ -٥٤٠) من طرق عن أبي هريرة نحوه. ومسلم وأحمد (٣/ ٣٦١و٣٩٢) عن جابر.","vol":"7","page":84},{"text":"ورواه الطبراني (٧/ ٣٢٤/ ٧١٠٠) من طريق سليمان بن موسى: حدثنا جعفر ابن سعد: حدثني خبيب بن سليمان بن سمرة عن أبيه عن سمرة بن جندب مرفوعًا مختصرًا بلفظ:\n\"ليس منكم رجل أنا ممسك بحجزته أن يقع في النار\".\nقلت: وهذا إسناد ضعيف؛ فيه مجهولان وضعيف، وقد سبق الكلام عليه في حديث آخر برقم (١٧٦٢) .\n<span data-type=\"title\" id=toc-3093>٣٠٨٣ </span>- (إن الله ﷿ لم يكتب علي الليل صيامًا، فمن صام فقد تعنى، ولا أجر له) .\nضعيف\nأخرجه ابن أبي حاتم في \"العلل\" (١/ ٢٢٥ -٢٢٦)، والدولابي في \"الكنى\" (١/ ٣٥)، وكذا الترمذي في \"العلل المفردة\"، وابن أبي داود في \"الصحابة\"، وابن قانع، وأبو أحمد في \"الكنى\" (ق٢-٢/ ١)، والشيرازي في \"الألقاب\"، وابن منده من طريق أبي فروة يزيد بن سنان الرهاوي عن معقل الكناني (وقال بعضهم: الكندي) عن عبادة بن نسي عن أبي سعد (وقال بعضهم: أبي سعيد) الخير قال: قال رسول الله - ﷺ -: ... فذكره. وقال ابن أبي حاتم:\n\"قال أبي: وقد قيل: أبو سعد الخير، وهذا الصحيح عندي\".\nوقال ابن منده:\n\"غريب لا نعرفه إلا من هذا الوجه\".\nقلت: وفيه علتان:\nالأولى: جهالة معقل هذا، فقد أزرده البخاري في \"التاريخ\" (٤/ ١/","vol":"7","page":85},{"text":"٣٩٣) ثم ابن أبي حاتم في \"الجرح والتعديل\" (٤/ ١/ ٢٨٦) من رواية يزيد هذا فقط عنه، ولم يذكرا فيه جرحًا ولا تعديلًا.\nوالأخرى: يزيد بن سنان الرهاوي؛ فإنه ضعيف كما قال الحافظ.\n<span data-type=\"title\" id=toc-3094>٣٠٨٤ </span>- (ما أنا انتجيته، ولكن الله انتجاه) .\nضعيف\nأخرجه الترمذي (٢/ ٣٠٠)، وأبو يعلى (٢/ ٥٧٩)، والخطيب في \"التاريخ\" (٧/ ٤٠٢) من طريق الأجلح عن أبي الزبير عن جابر قال ...\nورواه أبو نعيم في \"أخبار أصبهان\" (١/ ١٤١): حدثنا الحسين بن علي: حدثنا أحمد بن محمد بن موسى: حدثنا محمد بن العباس بن أيوب: حدثنا أحمد بن يحيى الصوفي: حدثنا مخول بن إبراهيم: حدثنا عبد الجبار بن العباس الشبامي أخبرني أحمد بن عمار الدهني عن أبي الزبير عن جابر قال:\nناجى رسول الله - ﷺ - عليًا يوم الطائف، فطالت نجواه، فقال أحد الرجلين للآخر: لقد طالت نجواه لابن عمه، فبلغ ذلك النبي - ﷺ - فقال: ... فذكره. وقال الترمذي:\n\"حديث حسن غريب لا نعرفه إلا من حديث الأجلح\".\nقلت: قد تابعه الدهني عند أبي نعيم كما ترى، لكن أحمد بن محمد بن موسى - وهو أبوبكر السمسار -، والحسين بن علي - وهو أبو عبد الله الأسواري - ترجمهما أبو نعيم (١/ ١٤١،٢٨٥) ولم يذكر فيهما جرحًا ولا تعديلًا.\nوأبو الزبير مدلس وقد عنعنه، فهو علة الحديث.","vol":"7","page":86},{"text":"<span data-type=\"title\" id=toc-3095>٣٠٨٥ </span>- (كان يتمثل بهذا البيت:\nكفى بالإسلام والشيب للمرء ناهيا\nفقال أبو بكر: يا نبي الله إنما قال الشاعر:\nكفى الشيب والإسلام للمرء ناهيا\nفقال أبو بكر أو عمر: أشهد أنك رسول الله؛ لقول الله تعالى (وما علمناه الشعر وما ينبغي له) [يس: ٦٩]) .\nضعيف\nرواه ابن سعد في \"الطبقات\" (١/ ٣٨٢)، والثعلبي في \"التفسير\" (٣/ ١٧١/ ١) عن علي بن زيد عن الحسن مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: الحسن - وهو ابن أبي الحسن البصري - تابعي، ومراسيله من أضعف المراسيل عند أهل العلم.\nالثانية: علي بن زيد - وهو ابن جدعان - ضعيف.","vol":"7","page":87},{"text":"<span data-type=\"title\" id=toc-3096>٣٠٨٦ </span>- (التكبير على الجنائز أربع) .\nضعيف جدًا\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٦٦ -١٦٧)، الديلمي (٢/ ١/ ٤٥) عن داود بن منصور: حدثنا عمر بن قيس عن عطاء عن أبي هريرة عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، عمر بن قيس هذا هو المكي أبو جعفر الملقب بـ (سندل)، وهو متروك كما قال الحافظ.\nوقد صح التكبير على الجنائز بأكثر من أربع إلى التسع، وقد ذكرت الأحاديث","vol":"7","page":87},{"text":"الواردة في كتابي \"أحكام الجنائز\".\n<span data-type=\"title\" id=toc-3097>٣٠٨٧ </span>- (ثلاث من الفواقر: إمام إن أحسنت لم يشكر، وإن أسأت لم يغفر، وجار إن رأى خيرًا دفنه، وإن رأى شرًا أشاعه، وامرأة إن حضرتك آذتك، وإن غبت خانتك) .\nضعيف\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٢١٠) من طريق أبي مالك إسماعيل بن محمد بن عصام بن يزيد بن عجلان الهمداني مولى مرة الطيب: حدثنا أبي محمد: حدثنا أبي عصام: حدثنا سفيان الثوري عن منصور عن هلال ابن يساف عن نعيم بن ذي حباب (الأصل: خيار!) عن فضالة بن عبيد مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل نعيم بن ذي حباب؛ فقد أورده ابن أبي حاتم (٤/ ١/ ٤٦١) من هذه الرواية، ولم يذكر فيه جرحًا ولا تعديلًا.\nومثله محمد بن عصام بن يزيد؛ فقد ترجمه في \"الجرح\" (٤/ ١/ ٥٣) برواية محمد بن يحيى بن منده وحده.\nوإسماعيل بن محمد قال أبو نعيم:\n\"يروي عن أبيه وعمه وعن جده بغرائب من حديث الثوري\".\nثم ساق له هذا الحديث.\nوالحديث عزاه السيوطي للطبراني في \"الكبير\"، وقال المناوي:\n\"قال الحافظ العراقي: سنده حسن. وقال تلميذه الهيثمي: فيه محمد بن عصام بن يزيد، ذكره ابن أبي حاتم ولم يجرحه ولم يوثقه، وبقية رجاله وثقوا\".\nكذا قال! وقد عرفت أن نعيمًا حاله مثل حال محمد بن عصام، إلا أنه","vol":"7","page":88},{"text":"يحتمل أن يكون ابن حبان ذكره في \"الثقات\"، فإن كان كذلك فلا ترتفع جهالته لما عرف من تساهل ابن حبان في توثيق المجهولين!\nثم رأيت الحديث عند الطبراني في \"المعجم الكبير\" (١٨/ ٣١٨ -٣١٩) عن ثلاثة من شيوخه الأصبهانيين قالوا: حدثنا محمد بن عصام بن يزيد: حدثنا أبي به. إلا أنه وقع فيه: \"العوافر\" مكان: \"الفواقر\"، وكذلك هو في \"المجمع\".\nوقد روي الحديث بإسناد آخر واه من حديث أبي هريرة، وبمثله ابن عمر نحوه. وسيأتي تخريجهما برقم (٣٤١٢و٦٤٦٨) .\n<span data-type=\"title\" id=toc-3098>٣٠٨٨ </span>- (إن الله لو أراد أن لا تناموا عنها لم تناموا، ولكن أراد أن يكون ذلك لمن بعدكم، فهكذا لمن نام أو نسي) .\nضعيف\nأخرجه أبو داود الطيالسي في \"مسنده\" (٣٧٧)، وأبو يعلى (٥٢٨٥): حدثنا شعبة والمسعودي عن جامع بن شداد عن عبد الرحمن بن أبي علقمة القاري - من بني القارة - عن عبد الله بن مسعود - وحديث المسعودي أحسن - قال:\nكنا مع رسول الله - ﷺ - مرجعه من الحديبية فعرسنا، فقال: \"من يحرسنا لصلاتنا\"؟ - وقال شعبة: \"من يكلؤنا\" - قال بلال: أنا - قال المسعودي في حديثه: \"إنك تنام\". ثم قال: \"من يحرسنا لصلاتنا\"؟ فقال ابن مسعود: قلت: أنا، فقال رسول الله - ﷺ -: \"إنك تنام\". قال: فحرستهم حتى إذا كان في وجه الصبح أدركني ما قال رسول الله - ﷺ -، فما استيقظنا إلا بالشمس، فقام رسول الله - ﷺ - وصنع كما كان يصنع ثم قال: ... (فذكره) . وقال المسعودي في حديثه - وليس في حديث شعبة -: إن راحلة رسول الله - ﷺ - ضلت فوجدناها عند شجرة قد تعلق خطامها بالشجرة، فقلت: يا رسول الله ما كانت تحلها الأيد\".","vol":"7","page":89},{"text":"ومن طريق الطيالسي أخرجه البيهقي (٢/ ٢١٨) (١) .\nوأخرجه أحمد (١/ ٣٩١): حدثنا يزيد: أنبأنا المسعودي عن جامع بن شداد به، وزاد بعد قوله: \"كما كان يصنع\":\n\"من الوضوء وركعتي الفجر؛ ثم صلى بنا الصبح، فلما انصرف، قال....\".\nثم أخرجه (١/ ٣٨٦): حدثنا يحيى، و(١/ ٤٦٤): حدثنا محمد بن جعفر، قالا: حدثنا شعبة، عن جامع بن شداد به، مختصرًا بلفظ:\n\"افعلوا ما كنتم تفعلون. فلما قال: هكذا فافعلوا لمن منكم أو نسي\".\nقلت: فهذا يبين ان حديث الترجمة تفرد به المسعودي دون شعبة بهذا التمام، والمسعودي كان اختلط.\nوعبد الرحمن بن أبي علقمة قال ابن حاتم (٢/ ٢/ ٢٧٣) عن أبيه:\n\"وهو تابعي، وليست له صحبة\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nوللحديث طريق أخرى عن ابن مسعود ليس فيه هذا الذي عند المسعودي.\nأخرجه البيهقي في \"الأسماء\" لكنه قال عقبه:\n\"وزعم عبد الله بن العلاء بن خباب عن أبيه: أن النبي - ﷺ - قال حين استيقظ: لو شاء الله أيقظنا، ولكنه أراد أن يكون لمن بعدكم\".\nوعبد الله هذا لم أعرفه.\n_________\n(١) وأخرجه في \" الأسماء \" (ص ١٤٢) من طريق أخرى عن المسعودي به.","vol":"7","page":90},{"text":"<span data-type=\"title\" id=toc-3099>٣٠٨٩ </span>- (من حسب كلامه من عمله؛ قل كلامه إلا فيما يعنيه) .\nضعيف جدًا\nأخرجه ابن السني في \"عمل اليوم والليلة\" (رقم٦) من طريق الحسين بن المتوكل: حدثنا يحيى بن سعيد: حدثنا ابن جريج عن عطاء عن عبيد بن عمير عن أبي ذر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، رجاله كلهم ثقات غير الحسين هذا (ووقع في الأصل: الحسن! وهو خطأ مطبعي)، وهو الحسين بن أبي السري العسقلاني أخو محمد، وهو ضعيف كما قال أبو داود. بل قال أبو عروبة: كذاب هو خال أمي، وكذبه أخوه محمد أيضًا.\nوالحديث بيض له المناوي في \"شرح الجامع الصغير\"، فلم يتكلم على إسناده بشيء!\nورواه ابن حبان في \"صحيحه\" (٩٤-موارد) من طريق إبراهيم بن هشام بن يحيى بن يحيى الغساني: حدثنا أبي عن جدي عن أبي إدريس الخولاني عن أبي ذر قال:\nقلت: يا رسول الله! ما كانت صحف إبراهيم؟ قال: \"كانت أمثالًاكلها؛ أيها الملك السلط المبتلى المغرور.. وعلى العاقل - ما لم يكن مسلوبًا على عقله..\" فذكر مواعظ كثيرة منها هذا الحديث.\nقلت: وإبراهيم هذا متروك.","vol":"7","page":91},{"text":"<span data-type=\"title\" id=toc-3100>٣٠٩٠ </span>- (لا تأخذوا الحديث إلا ممن تجيزون شهادته) .\nباطل\nأخرجه ابن حبان في مقدمة كتابه \"الضعفاء\"، وكذا ابن عدي (ص٢٤١)، والخطيب في \"التاريخ\" (٩/ ٣٠١) من طريق حفص بن عمر","vol":"7","page":91},{"text":"- قاضي حلب - عن صالح بن حسان عن محمد بن كعب عن ابن عباس مرفوعًا به. وقال ابن حبان:\n\"هذا خبر باطل رفعه، إنما هو قول ابن عباس فرفعه حفص بن عمر هذا\".\nلكن قال الخطيب عقبه:\n\"رواه أبو حفص الأبار عن صالح، فاختلف عليه في رفعه ووقفه على ابن عباس. ورواه أبو داود الحفري عن صالح عن محمد بن كعب عن النبي - ﷺ - لم يذكر فيه ابن عباس، ولا نعلم رواه عن محمد بن كعب غير صالح\".\nقلت: فصالح هذا هو علة الحديث؛ فإنه متروك كما قال الحافظ.\n<span data-type=\"title\" id=toc-3101>٣٠٩١ </span>- (كل بني آدم حسود، وبعض الناس في الحسد أفضل من بعض، فلا يضر حاسدًا حسده (١) ما لم يتكلم بلسان، أو يعمل به باليد) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٢٧) عن أشعث بن شداد أبي عبد الله السجستاني: حدثنا سعيد بن يزيد الفراء: حدثنا موسى - شيخ من أهل واسط -: حدثنا قتادة عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم، كل من دون قتادة لا يعرفون، أشعث ترجمه أبو نعيم ولم يذكر فيه جرحًا ولا تعديلًا.\nوالحديث عزاه السيوطي في \"الكبير\" بهذا التمام لأبي نعيم، وفي \"الصغير\" باختصار لأبي نعيم في \"الحلية\" ولم أره في فهرسها. والله أعلم.\n_________\n(١) الأصل: \" حاسد حسدًا \"، والتصحيح من \" الجامع الكبير \" (٢ / ١١١ / ١) .","vol":"7","page":92},{"text":"<span data-type=\"title\" id=toc-3102>٣٠٩٢ </span>- (ضع بصرك حيث تسجد. قال: إن هذا لشديد، وإني أخشى أن أنظر كذا وكذا، قال: ففي المكتوبة إذًا يا أنس) .\nضعيف جدًا\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٤٤)، والبيهقي في \"السنن\" (٢/ ٢٨٤) من طريق الربيع بن بدر: حدثنا عنطوانة عن الحسن عن أنس بن مالك قال: قال لي النبي - ﷺ -:\n\"يا أنس! ضع....\". وقال البيهقي:\n\"والربيع بن بدر ضعيف\".\nقلت: بل هو متروك كما في \"التقريب\".","vol":"7","page":93},{"text":"<span data-type=\"title\" id=toc-3103>٣٠٩٣ </span>- (خير الدواء القرآن) .\nضعيف\nأخرجه ابن ماجه (٣٥٣٣)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٢٦٥) من طريق أبي إسحاق عن الحارث عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، الحارث هذا - وهو ابن عبد الله الأعور - ضعيف متهم. وقال البوصيري في \"الزوائد\" (ق٢٣٦/ ٢ - مصورة المكتب):\n\"فيه الحارث بن عبد الله الأعور، وهو ضعيف، وله شاهد من حديث ابن مسعود، رواه الحاكم مرفوعًا وموقوفًا\".\nقلت: حديث ابن مسعود مع ضعف إسناده أيضًا لا يصلح شاهدًا؛ لأنه ليس فيه التفضيل الذي في هذا، وهو مخرج فيما تقدم برقم (١٥١٤) .\nوإنما يشهد له ما أخرجه الديلمي (٢/ ١١٧) عن صالح المري عن قتادة عن زرارة بن أبي أوفى عن ابن عباس مرفوعًا به.","vol":"7","page":93},{"text":"لكن صالح هذا - وهو ابن بشير المري - ضعيف كما في \"التقريب\".\n<span data-type=\"title\" id=toc-3104>٣٠٩٤ </span>- (حسبي الله ونعم الوكيل أمان كل خائف) .\nضعيف\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٨٣)، وعنه الديلمي (٢/ ٩١) من طريق الحسين بن علي بن زيد: حدثنا محمد بن عمرو بن حنان الحمصي: حدثنا بقية بن الوليد عن أبي فروة الرهاوي عن مكحول عن شداد بن أوس مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل؛ مكحول وبقية مدلسان، وقد عنعنا. وبينهما أبو فروة الرهاوي واسمه يزيد بن سنان الجزري ضعيف.\nوالحسين هذا لم أعرفه.","vol":"7","page":94},{"text":"<span data-type=\"title\" id=toc-3105>٣٠٩٥ </span>- (لولا أن تضعفوا عن السواك لأمرتكم به عند كل صلاة) .\nضعيف\nأخرجه أبو الشيخ في \"الطبقات\" (٦٠/ ٢)، وأبو نعيم في \"الأخبار\" (١/ ٢٩٥) عن مندل عن مسلم عن مجاهد عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مسلم - وهو ابن كيسان الملائي - ضعيف كما في \"المجمع\" (٢/ ٩٧) و\"التقريب\".\nومثله مندل، وهو ابن علي العنزي، ولكنه لم يتفرد به؛ فقد أخرجه البزار في \"مسنده\" (ص٦٠ - زوائده) من طريقين آخرين عن مسلم به.\nوالحديث محفوظ بلفظ: \"لولا أن أشق على أمتي ... \" وهو مخرج في \"الإرواء\" (٧٠) وغيره.","vol":"7","page":94},{"text":"<span data-type=\"title\" id=toc-3106>٣٠٩٦ </span>- (لأن يلبس أحدكم ثوبًا من رقاع شتى خير له من أن يأخذفي أمانته ما ليس عنده) .\nضعيف\nأخرجه أحمد (٣/ ٢٤٣ -٢٤٤): حدثنا محمد بن يزيد: حدثنا أبو سلمة صاحب الطعام قال: أخبرني جابر بن يزيد - وليس بجابر الجعفي - عن الربيع بن أنس قال: ... فذكره مرفوعًا، وفيه قصة.\nقلت: وهذا إسناد ضعيف، جابر بن يزيد هذا هو أبو الجهم كما في \"الجرح والتعديل\" (١/ ١/ ٤٩٨) وقال:\n\"روى عن ربيع بن أنس، وربما أدخل بينهما سفيان الزيات. روى عنه أبو سلمة عثمان صاحب الطعام، وليس بالبري ولا البتي، وسليمان بن سليمان الرفاعي الذي يروي عنه نصر بن علي سئل أبو زرعة عنه؟ فقال: لا أعرفه\".\nوأبو سلمة صاحب الطعام اسمه عثمان كما تقدم آنفًا، ولم يعرف حاله، ولكنه لم يتفرد به؛ فقد قال ابن أبي حاتم في \"العلل\" (١/ ٣٧٧):\n\"سألت أبي عن حديث رواه نصر بن علي عن سليمان بن سليمان (الأصل: ابن سليم، وهو خطأ مطبعي) (١) عن جابر بن يزيد عن سفيان الزيات عن الربيع بن أنس عن أنس، (فذكره) . قال أبي:\n\"هذا حديث منكر، وسليمان وسفيان مجهولان\".\nقلت: وسليمان هذا أورده ابن أبي حاتم (٢/ ١/ ١٢١) من رواية نصر بن علي عنه، وقال:\n_________\n(١) وإنما جزمت بأنه خطأ لمجيئه على الصواب في ترجمة جابر بن يزيد وترجمة سليمان من \" الجرح والتعديل \"، ثم وقفت فيه على لما رأيت الحديث أخرجه عبد الله بن أحمد في \" زوائد الزهد \" (ص ٢٦) هكذا: حدثنا نصر بن علي حدثنا سليمان بن سليم - كذا - عن جابر بن يزيد. . .","vol":"7","page":95},{"text":"\"سئل أبو زرعة عنه؟ فقال: شيخ\".\nوللحديث طريق أخرى عن أنس.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٣٢٧)، وعنه الديلمي في آخر حرف (لا) من \"مسند الفردوس\" (ص٢١٨ -مصورتي) من طريق سعيد بن أبي هاني - واسمه إسماعيل بن خليفة - عن أبيه عن سفيان عن أبي عمارة عن النضر ابن أنس عنه.\nقلت: وهذا إسناد ضعيف أيضًا أبو عمارة هذا لم أعرفه، نعم قد أورد الحديث ابن أبي حاتم في \"العلل\" (٢/ ١٤٣) من هذا الوجه ثم قال عن أبيه:\n\"روى هذا الحديث يحيى بن يمان عن الثوري عن أبي عمار عن أنس عن النبي - ﷺ -. وأبو عمار هذا يشبه أن يكون زياد بن ميمون، وزياد بن ميمون متروك الحديث\".\nقلت: ويحيى بن يمان سيىء الحفظ، وأبو حاتم نفسه يقول فيه:\n\"مضطرب الحديث، في حديثه بعض الصنعة، ومحله الصدق\".\nقلت: فمثله لا يحتج به لا سيما عند المخالفة، والمخالف هنا خير منه وهو إسماعيل بن خليفة؛ فقد قال ابن أبي حاتم (١/ ١/ ١٦٧):\n\"سألت يونس بن حبيب عن أبي هاني إسماعيل بن خليفة، فقال: محله الصدق، كتب عنه مشايخنا\".\nلكن ابنه سعيد بن أبي هاني، قال أبو نعيم في ترجمته:\n\"روى عن أبيه وجادة لا سماعًا، يكنى أبا النضر\".\nفروايته عن أبيه منقطعة، فالإسناد ضعيف لا يحتج به. والله أعلم.","vol":"7","page":96},{"text":"<span data-type=\"title\" id=toc-3107>٣٠٩٧ </span>- (إن ابني آدم ضربا مثلًا لهذه الأمة، فخذوا بالخير منهما) .\nضعيف\nأخرجه ابن جرير في \"التفسير\" (٦/ ١٢٩) من طريق معمر وعاصم الأحول كلاهما عن الحسن قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف لإرساله؛ فإن الحسن - وهو ابن أبي الحسن البصري - تابعي، ومراسيله من أضعف المراسيل عند أهل العلم.","vol":"7","page":97},{"text":"<span data-type=\"title\" id=toc-3108>٣٠٩٨ </span>- (سألت ربي ﷿ أن يتجاوز لي عن أطفال المشركين، فتجاوز عنهم، وأدخلهم الجنة) .\nضعيف\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٣٤٤) عن شعبة بن عمران عن عنبسة بن سعيد - قاضي الري - عن حكيم بن جرير، عن يزيد الرقاشي عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف، أورده أبو نعيم في ترجمة شعبة هذا، ولم يذكر فيه جرحًا ولا تعديلًا، سوى أنه كان يميل إلى الإرجاء.\nوحكيم بن جرير لم أعرفه، ويحتمل أنه حكيم بن جبير، وهو ضعيف جدًا. ويزيد الرقاشي ضعيف.\nوالحديث أورده السيوطي في \"الكبير\" دون \"الصغير\"، وعلى العكس من ذلك، فإنه أورد في \"الصغير\" دون \"الكبير\" بلفظ:\n\"سألت ربي فأعطاني أولاد المشركين خدمًا لأهل الجنة، وذلك لأنهم لم يدركوا ما أدرك آباؤهم من الشرك، ولأنهم في الميثاق الأول\". وقال:","vol":"7","page":97},{"text":"\"أبم الحسن بن ملة في \"أماليه\" عن أنس\".\nقلت: ولعله من طريق الرقاشي هذا.\nوذكره في \"الصغير\" أيضًا بلفظ:\n\"لإني سألت ربي أولاد المشركين، فأعطانيهم خدمًا لأهل الجنة ... \". وعزاه للحكيم الترمذي عن أنس.\nثم وجدت لجملة أنهم خدم أهل الجنة بعض الطرق والشواهد، فأخرجتها في \"الصحيحة\" (١٤٦٨) .\n<span data-type=\"title\" id=toc-3109>٣٠٩٩ </span>- (المتم للصلاة في السفر كالمفطر في الحضر) .\nضعيف\nرواه العقيلي (١/ ٤٨٤) عن بقية بن الوليد عن عبد العزيز بن عبيد الله عن عمر بن سعيد عن أبي سلمة عن أبي هريرة رفعه، وقال:\n\"عمر بن سعيد مجهول بالنقل، حديثه غير محفوظ، وليس لهذا المتن شيء يثبت، وإنما روى هذا الحديث بلفظ: \"الصائم في السفر كالمفطر في الحضر\"؛ فخالف هذا لفظ الحديث على ضعف الرواية فيه.\nقلت: وعبد العزيز بن عبيد الله الظاهر أنه الحمصي، وهو ضعيف، لكن أخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٣٥٣) من هذا الوجه لكنه قال: عن أبي يحيى المدني مكان عبد العزيز بن عبيد الله. ولم أجد له ترجمة.\nوالحديث عزاه السيوطي للدارقطني في \"الأفراد\" عن أبي هريرة. وتعقبه المناوي بأن فيه بقية مدلس، وشيخ الدارقطني كذاب، وأنه كان ينبغي للمصنف عدم إيراده.\nقلت: وقد فات المناوي وكذا السيوطي هذه الطريق الخالية من ذاك الكذاب.","vol":"7","page":98},{"text":"<span data-type=\"title\" id=toc-3110>٣١٠٠ </span>- (إن الله لو شاء لأطلعكم عليها، التمسوها في السبع الأواخر) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" (١/ ٢٢١/ ١-٢)، وابن حبان (٩٢٦)، والبزار في \"مسنده\" (ص١١٠)، والحاكم (١/ ٤٣٧) من طريق مالك بن مرثد عن أبيه قال:\nسألت أبا ذر، فقلت: سألت رسول الله - ﷺ - عن ليلة القدر؟ فقال: أنبأنا كنت اسأل الناس عنها، قال: قلت: يا رسول الله! أخبرني عن ليلة القدر، في رمضان أو غيره؟ قال:\n\"بل هي في رمضان\". قال: قلت: يا رسول الله! تكون مع الأنبياء ما كانوا فإذا قبض الأنبياء رفعت أم هي إلى يوم القيامة؟ قال:\n\"بل هي إلى يوم القيامة\"؟ . قال: فقلت: يا رسول الله! في رمضان هي؟\nقال:\n\"التمسوها في العشر الأول والعشر الأواخر\". قال: ثم حدث رسول الله - ﷺ - وحدث، فاهتبلت غفلته فقلت:\nيا رسول الله في أي العشرين؟ قال:\n\"التمسوها في العشر الأواخر، لا تسألني عن شيء بعدها\". ثم حدث رسول الله - ﷺ - وحدث، فاهتبلت غفلته فقلت: يا رسول الله! أقسمت عليك! لتخبرني - أو لما أخبرتني - في أي العشر هي؟ قال: فغضب علي غضبًا ما غضب علي مثله قبله ولا بعده فقال: ... فذكره. والسياق للحاكم وقال:","vol":"7","page":99},{"text":"\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: وليس كما قالا، بل هو إسناد ضعيف، فإن مرثدًا هذا - وهو ابن عبد الله الزماني ويقال: الذماري - مجهول، ولم يخرج له مسلم شيئًا، قال الذهبي نفسه في ترجمته من \"الميزان\":\n\"فيه جهالة، ذكره العقيلي وقال: لا يتابع على حديثه. هكذا وجدت بخطي، فلا أدري من أين نقلته، إلا أنه ليس بمعروف\".\nوقال الحافظ في \"التقريب\":\n\"مقبول\". يعني عند المتابعة، وإلا فلين الحديث.\nقلت: والظاهر أنه قد تفرد بهذا السياق؛ فقد قال البزار:\n\"لا نعلمه إلا بهذا الإسناد\".\nفهو ضعيف منكر، وأنكر ما فيه قوله: \"إن الله لو شاء لأطلعكم عليها\".\nوقد أخرجه أحمد (٥/ ١٧١) من هذا الوجه دون قوله هذا، وزاد فقال:\n\"أقسمت عليك بحقي عليك\".\nوالإقسام بغير الله تعالى منكر آخر لا يجوز.\nوقد جاء عن أبي ذر بإسناد آخر خير من هذا ما هو معارض له. فروى جبير ابن نفير عن أبي ذر قال:\nقمنا مع رسول الله - ﷺ - ليلة ثلاث وعشرين في شهر رمضان إلى ثلث الليل الأول، ثم قال: \"لا أحسب ما تطلبون إلا وراءكم\"، فقمنا معه ليلة سبع وعشرين حتى أصبح، وسكت.","vol":"7","page":100},{"text":"وأخرجه أحمد (٥/ ١٨٠) .\nقلت: وإسناده جيد على شرط مسلم.\n<span data-type=\"title\" id=toc-3111>٣١٠١ </span>- (من غلب على ماء فهو له، وفي رواية: فهو أحق به) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٧/ ٢٥٣/ ٦٨٦٨) من طريق وهب بن بقية ومحمد بن خالد بن عبد الله الواسطي كلاهما عن خالد: حدثنا سعيد ابن أبي عروبة عن قتادة عن الحسن عن سمرة قال: قال رسول الله - ﷺ -: ... فذكره. والرواية الثانية لقتيبة.\nقلت: وإسناد هذه الرواية رجالها ثقات، وعلتها عنعنة الحسن، وهو البصري. وفي الرواية الأولى علة أخرى وهي ضعف محمد بن خالد الواسطي.\nوالمحفوظ من طرق عن سعيد بن أبي عروبة به بلفظ:\n\"من أحاط على أرض حائطًا فهي له\".\nأخرجه الطبراني (٦٨٦٣-٦٨٦٦) وأبو داود وغيره، وهو حسن أو صحيح لشواهده، وهو مخرج في \"الإرواء\" تحت الحديث (١٥٢٠) .","vol":"7","page":101},{"text":"<span data-type=\"title\" id=toc-3112>٣١٠٢ </span>- (إن الله ليتعاهد عبد هـ بالبلاء كما يتعاهد الوالد ولده بالخير، وإن الله تعالى ليحمي عبد هـ المؤمن الدنيا كما يحمي المريض أهله الطعام) .\nضعيف\nرواه ابن عساكر (٤/ ١٥٣/ ٢) عن عبد الله بن وهب: أخبرني شبيب بن سعيد عن أبان بن أبي عياش عن سالم بن قيس العامري ومسلم بن أبي عمران؛ أن حذيفة بن يمان قال: ... فذكره مرفوعًا.","vol":"7","page":101},{"text":"ثم رواه من طريق اليمان بن المغيرة: أنبأنا أبو الأبيض المدني عن حذيفة به.\nقلت: الإسناد الأول ضعيف جدًا؛ أبان بن أبي عياش متروك.\nوشبيب بن سعيد ضعيف في رواية ابن وهب عنه.\nوالإسناد الآخر، فيه اليمان بن المغيرة؛ ضعيف.\nوأبو الأبيض المدني، لم أعرفه، ويحتمل أنه أبو الأبيض الذي روى عن أنس ابن مالك وعنه ربعي بن حراش. ترجمه ابن أبي حاتم وقال (٤/ ٢/ ٣٣٦):\n\"سئل أبو زرعة عنه فقال: لا يعرف اسمه\".\nولم يذكر جرحًا ولا تعديلًا.\nوقد تقدم الحديث من طريق أخرى عن حذيفة نحوه برقم (٣٠٤٧) .\nوأخرجه الديلمي (١/ ٢/ ٢٣٩) من طريق أبان لكنه قال: عن أمية بن قسيم عن حذيفة مرفوعًا بلفظ:\n\"إن الله ليخمي عبد هـ المؤمن كما يحمي الراعي الشفيق غنمه عن مراتع الهلكة\".\nورواه أبو نعيم (١/ ٢٧٦) بالإسناد نفسه - بنحوه -.\n<span data-type=\"title\" id=toc-3113>٣١٠٣ </span>- (١) (لو شهدكم اليوم كل مؤمن عليه من الذنوب كأمثال الجبال الرواسي لغفر لهم ببكاء هذا الرجل، وذلك؛ أن الملائكة تبكي وتدعو له وتقول: اللهم شفع البكائين فيمن لم يبك) .\nمنكر جدًا\nأخرجه البيهقي في \"شعب الإيمان\" (١/ ٤٩٤/ ٨١٠): أخبرنا\n_________\n(١) كان هنا بهذا الرقم الحديث: \" إن الله ليضحك إلى ثلاثة: للصف. . . \" وقد تم جعله في سياق تخريج الحديث (٣٤٥٣)، فانظره هناك.","vol":"7","page":102},{"text":"أبو عبد الرحمن السلمي بإسناده عن الهيثم بن مالك قال:\nخطب رسول الله - ﷺ - الناس، فبكى رجل بين يديه، فقال النبي - ﷺ -: ... فذكره، وقال:\n\"هكذا جاء هذا الحديث مرسلًا\":\nقلت: فلو صح الإسناد به إلى الهيثم بن مالك - وهو الطائي الشامي لكان ضعيفًا، فكيف وهو من رواية (أبي عبد الرحمن السلمي) وهو الصوفي المتهم، واسمه (محمد بن الحسين)، قال الذهبي في \"المغني\":\n\"تكلم فيه، وما هو بالحجة، وقال الخطيب: قال لي محمد بن يوسف القطان: \"كان يضع الأحاديث للصوفية. قلت: وله في حقائق التفسير تحريف كثير\".\nقلت: وأنا أخشى أن يكون هذا الحديث من موضوعاته؛ لأنه يتنافى مع أصول الشريعة وقواعدها التي نص عليها القرآن الكريم، كقوله تعالى (ومن يتزكى فإنما يتزكى لنفسه)، وقوله (وأن ليس للإنسان إلا ما سعى) .\nومثله: ما أخرجه البيهقي أيضًا (٨١١) من طريق إسحاق بن إبراهيم: أنبأنا عبد الرزاق عن معمر عن شيخ لهم عن عمرو بن سعيد عن مسلم بن يسار قال: قال رسول الله - ﷺ -:\n\"ما اغرورقت عين بمائها إلا حرم الله سائر ذلك الجسد على النار، ولا سالت قطرة على خدها فيرهق ذلك الوجه قترة ولا ذلة، ولو أن باكيًا في أمة من الأمم - رحموا، وما من شيء إلا له مقدار وميزان؛ إلا الدمعة؛ فإنه يطفأ بها بحار من النار\".\nوقال البيهقي:\n\"هذا مرسل، وروي من قول الحسن البصري\".\nقال المنذري (٤/ ١٢٦/ ١٥):\n\"وهو أشبه\".\nوأعله بالراوي الذي لم يسم. وعمرو بن سعيد لم أعرفه، وإسحاق بن","vol":"7","page":103},{"text":"إبراهيم، هو الدبري، وفيه كلام معروف.\n<span data-type=\"title\" id=toc-3114>٣١٠٤ </span>- (إنه الله ﷿ ليعجب من مداعبة المرء وزوجته، فيكتب لهما بذلك أجرًا، ويجعل لهما بذلك رزقًا) .\nمنكر\nأخرجه أبو القاسم الأصبهاني في \"الحجة\" (ق٧٢/ ١) من طريق الطبراني، والديلمي في \"مسند الفردوس\" (١/ ٢٤٢) من طريق ابن لال؛ كلاهما عن يحيى بن يزيد بن عبد الملك عن أبيه [عن يزيد بن خصيفة] عن أبيه عن جده عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: يحيى بن يزيد، وهو النوفلي المدني، قال ابن أبي حاتم عن أبيه:\n\"منكر الحديث، لا أدري منه أو من أبيه، لا ترى في حديثه حديثًا مستقيمًا\".\nوقال أبو زرعة:\n\"لا بأس به، إنما الشأن في أبيه، بلغني عن أحمد أنه قال: لا بأس به، ولم يكن عنده إلا حديث أبيه، ولو كان عنده غير حديث أبيه لتبين أمره\".\nالثانية: يزيد بن عبد الملك، قال الذهبي في آخر ترجمة ابنه:\n\"قال ابن عدي: الضعف على حديثه بين. قلت: وأبوه مجمع على ضعفه\".\nوجزم الحافظ في \"التقريب\" بضعفه.","vol":"7","page":104},{"text":"الثالثة والرابعة: أبو يزيد وجده، وهو عبد الله بن خصيفة، أورده الحافظ في \"اللسان\" وقال:\n\"قال العلائي في \"الوشي\": إن كان يزيد هذا هو ابن خصيفة التابعي المشهور، فإنه يزيد بن عبد الله بن خصيفة، وكان ينسب إلى جده، ولا أعرف حال والده، ولا ذكر جده في الصحابة، إلا في هذه الطريق، وغن كان غيره فلا أعرفه ولا أعرف أباه ولا جده. قلت (الحافظ): وتبين لي أنه هو؛ فقد ذكر المزي يزيد بن عبد الملك في الرواة عنه\".\nوالزيادة التي بين المعكوفتين ليست عند الديلمي، واستدركتها من الأصبهاني و\"الميزان\" وهي في \"المعجم الكبير\" أيضًا للطبراني (٢٢/ ٣٩٦) بهذا الإسناد لحديثين آخرين، لكن ليس فيه: \"عن أبي هريرة\"، بل أوردهما في ترجمة (أبي خصيفة) .\n<span data-type=\"title\" id=toc-3115>٣١٠٥ </span>- (إن الله لينفع العبد بالذنب يذنبه) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٤٣١)، والقضاعي (٩١/ ١) عن مضر بن نوح السلمي: حدثنا عبد العزيز بن أبي رواد عن نافع ابن عمر مرفوعًا، وقال:\n\"مضر هذا لا يعرف بالنقل، وحديثه غير محفوظ\".\nوقال الذهبي:\n\"فيه جهالة\"، ثم ساق له هذا الحديث بلفظ: \"يشفع للعبد \" بدل: \"لينفع العبد \"، وهو تحريف والصواب ما نقلناه عن \"الضعفاء\"، فقد أخرجه أبو","vol":"7","page":105},{"text":"نعيم في \"الحلية\" (٨/ ١٩٩) من هذا الوجه ووقع فيه بلفظ: \"ليرفع\"، ويبدو أنه خطأ مطبعي. فقد عزاه السيوطي إليه بلفظ الترجمة. والله أعلم.\n<span data-type=\"title\" id=toc-3116>٣١٠٦ </span>- (إن الله وهب لأمتي ليلة القدر ولم يعطها من كان قبلهم) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٣٩) عن إسماعيل بن أبي الشامي عن أنس مرفوعًا.\nقلت: وهذا موضوع، آفته إسماعيل هذا، قال المناوي:\n\"قال الذهبي في \"الضعفاء\" عن الدارقطني: يضع الحديث\".\nقلت: اسم أبيه مسلم السكوني، ولم يذكروا له رواية عن أحد من الصحابة، بل ولا عن التابعين، وإنما عن أتباعهم كهشام بن عروة وغيره. فهو منقطع أيضًا.","vol":"7","page":106},{"text":"<span data-type=\"title\" id=toc-3117>٣١٠٧ </span>- (إن الله لا يؤاخذ المزاح الصادق في مزحه) .\nضعيف\nرواه الديلمي (١/ ٢/ ٢٤١) من طريق السلمي، بسنده عن يوسف بن أحمد بن الحكم: حدثنا موسى بن إسماعيل التبوذكي: حدثنا حماد ابن سلمة عن ثابت عن أنس مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ يوسف بن أحمد بن الحكم لم أعرفه، والسلمي متهم بوضع الأحاديث للصوفية.\nوالحديث عزاه السيوطي لابن عساكر، فانتقده المناوي بأن الديلمي أخرجه أيضًا، ثم لم يتكلم على إسناده بشيء، والعهد به أنه يعل الحديث بمجيئه من طريق السلمي هذا.","vol":"7","page":106},{"text":"وابن عساكر أخرجه (٤/ ٣٧) من طريق أبي الفرج المعافى بن زكريا: أخبرنا محمد ابن حمدان بن بغداد الصيدلاني: حدثني يوسف بن الضحاك: حدثني أبي: أخبرنا خالد الحذاء، عن أبي قلابة عن عائشة مرفوعًا. وقال ابن عساكر:\n\"كذا قال! وليس بمتصل؛ فإن (يوسف بن الضحاك) متأخر، يروي عن أبي سلمة التبوذكي، ومحمد بن سنان العوفي وأقرانهما، وأراه سقط منه اسم شيخه الذي روى عنه أبيه عن خالد. والله أعلم\".\nقلت: و(محمد بن حمدان بن بغداد الصيدلاني) ترجمه الخطيب (٢/ ٢٨٧) برواية جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nو(يوسف بن الضحاك) ترجمه الخطيب أيضًا (١٤/ ٣٠٧) ووثقه.\n<span data-type=\"title\" id=toc-3118>٣١٠٨ </span>- (إن الله لا يأذن لشيء من أهل الأرض إلا لأذان المؤذنين، والصوت الحسن بالقرآن) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٩/ ١٩٥) عن سلام الطويل الخراساني عن زيد العمي بن قرة عن معقل بن يسار مرفوعًا.\nذكره في ترجمة سلام هذا، ونقل تضعيفه عن جماعة من الأئمة. وعن ابن خراش في رواية أنه قال: \"كذاب\".\nوقال الحافظ في \"التقريب\":\n\"متروك\".\nوالحديث في \"الصحيح\" بنحوه دون ذكر الأذان. وهو مخرج في \"صفة الصلاة\".","vol":"7","page":107},{"text":"<span data-type=\"title\" id=toc-3119>٣١٠٩ </span>- (إن الله ﷿ لا يعذب من عباده المارد المتمرد الذي يتمرد على الله، ويأبى أن يقول: لا إله إلا الله) .\nموضوع\nرواه ابن ماجه (٤٢٩٧)، والعقيلي في \"الضعفاء\" (ص٣٣) من طريق إسماعيل بن يحيى الشيباني عن عبد الله بن عمر بن حفص عن نافع عن ابن عمر قال:\nكان النبي - ﷺ - في بعض غزواته، فمر بقوم، فقال: من القوم؟ قالوا: نحن مسلمون، وامرأة تحصب تنورًا لها ومعها ابن لها، فإذا ارتفع وهج التنور تنحت به، فأتت النبي - ﷺ - فقالت: أنت رسول الله؟ قال: \"نعم\"، قالت: بأبي وأمي! أليس الله أرحم الراحمين؟ قال: \"بلى\"، قالت أليس الله أرحم بالعباد من الأم بولدها؟ قال: \"بلى\". قالت: فإن الأم لا تلقي ولدها في النار، فأكب رسول الله - ﷺ - يبكي، ثم رفع رأسه إليها فقال: ... فذكره.\nأورده العقيلي في ترجمة إسماعيل وقال:\n\"لا يتابع على حديثه\"، ثم روى عن يزيد بن هارون أنه قال فيه:\n\"كان كذابًا\".\nوعبد الله بن عمر بن حفص ضعيف.","vol":"7","page":108},{"text":"<span data-type=\"title\" id=toc-3120>٣١١٠ </span>- (إن الله لا يعذب العامة بعمل الخاصة حتى يروا المنكر بين ظهرانيهم وهو قادرون على أن ينكروه فلا ينكروه، فإذا فعلوا ذلك عذب الله الخاصة والعامة) .\nضعيف\nأخرجه الطحاوي في \"مشكل الآثار\" (٢/ ٦٦) من طريق عمرو","vol":"7","page":108},{"text":"ابن أبي رزين: حدثنا سيف بن أبي سليمان المكي عن عدي عن أبيه مرفوعًا.\nوعدي هذا هو: عدي بن عدي بن عميرة صحابي مات في خلافة معاوية.\nوهذا إسناد رجاله كلهم ثقات إلا أن ابن أبي رزين - وهو عمرو بن محمد بن أبي رزين - ربما أخطأ؛ كما قال ابن حبان، وتبعه الحافظ في \"التقريب\".\nوقد خولف في إسناد هذا الحديث فقال عبد الله بن المبارك في \"الزهد\" (١٣٥٢)، وعنه أحمد (٤/ ١٩٢)، والطبراني في \"الكبير\" (١٧/ ١٣٩/ ٣٤٤): أخبرنا سيف بن أبي سليمان قال: سمعت عدي بن عدي الكندي يقول: حدثني مولى لنا: أنه سمع جدي يقول: ... فذكره مرفوعًا.\nثم أخرجه أحمد من طريق ابن نمير: حدثنا سيف قال: سمعت عدي بن عدي الكندي يحدث عن مجاهد قال: حدثني مولى لنا: أنه سمع عديًا يقول: ... فذكره مرفوعًا.\nوهذا اضطراب شديد؛ فبعضهم عنه عن عدي بن عدي عن المولى عن جده عميرة.\nوبعضهم عنه عن عدي عن مجاهد عن المولى عن عدي بن عدي.\nواستصوب الهيثمي (٧/ ٢٦٧) أنه من مسند عميرة، قال: \"وكذلك رواه الطبراني، وفيه رجل لم يسم، وبقية رجال أحد الإسنادين ثقات\".\nثم أورده (٧/ ٢٦٨) من حديث العرس بن عميرة مرفوعًا نحوه، وقال: \"رواه الطبراني ورجاله ثقات\".","vol":"7","page":109},{"text":"والعرس هذا هو أخو عدي بن عميرة، قيل: إنه صحابي كما في \"التقريب\"، فإن كان الطبراني رواه عن العرس هذا من وجه آخر غير هذا الوجه المضطرب فهو مما يقويه. وإلا فيزيده وهنًا على وهن. والله أعلم.\nثم رأيت الحافظ العراقي يقول في \"تخريج الإحياء\" (٢/ ٢٧١): \"رواه أحمد من حديث عدي بن عميرة، وفيه من لم يسم، والطبراني من حديث أخيه العرس ابن عميرة، وفيه من لم أعرفه\".\nوهذا يخالف كلام الهيثمي: \"ورجاله ثقات\"! فليراجع.\n(تنبيه) هكذا لفظ الحديث عند أحمد والطحاوي: \"لا يعذب العامة بعمل الخاصة\"، وكذلك هو في \"المجمع\" برواية أحمد والطبراني، وعكس ذلك الغزالي فساقه بلفظ: \"لا يعذب الخاصة بذنوب العامة\"، ومر عليه الحافظ العراقي؛ فخرجه مثلما رأيت ولم ينبه عليه بشيء، والصواب رواية من ذكرنا، ويؤيد ذلك رواية العرس بن عميرة ولفظها:\n\"إن الله لا يعذب العامة بعمل الخاصة حتى تعمل الخاصة بعمل تقدر العامة أن تغيره ولا تغيره، فذاك حين يأذن الله في هلاك العامة والخاصة\".\nهكذا أورده الطبراني في \"المعجم الكبير\" (١٧/ ١٣٨/ ٣٤٣) وسنده هكذا: حدثنا محمد بن صالح بن الوليد النرسي: حدثنا الحسين بن سلمة بن أبي كبشة: حدثنا سالم بن نوح: حدثنا عمر بن عامر السلمي: حدثنا خالد بن يزيد عن عدي ابن عدي بن عميرة عن العرس بن عميرة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا الإسناد هو الذي وثق رجاله الهيثمي. وقال فيه شيخه العراقي: \"وفيه من لم أعرفه\".","vol":"7","page":110},{"text":"فأقول: كلاهما مخطىء، أما الهيثمي؛ فلأن كلًا من عمر بن عامر وسالم بن نوح فيهما كلام، وبخاصة الأول منهما، وقد قال الحافظ فيهما:\n\"صدوق له أوهام\".\nوأما العراقي، فلا أرى في هذا الإسناد من لا يعرف، اللهم إلا أن يكون أراد النرسي شيخ الطبراني، فإني لم أجد له ترجمة، لكن ما أظن أنه يعنيه، فإنهم قلما يعلون الحديث بشيخ الطبراني، وإنما ينظرون إلى من فوقه، وهذا ما صنعه الهيثمي بقوله المتقدم في هذا الحديث، وإنما يعني - والله أعلم - خالد بن يزيد هذا، فإنه لم ينسب، يغلب على ظني أنه أبو هاشم الدمشقي القاضي؛ فإنه من هذه الطبقة، وهو ثقة.\nوبالجملة: فهذا وجه آخر من الاختلاف على عدي بن عدي. والله أعلم.\n<span data-type=\"title\" id=toc-3121>٣١١١ </span>- (من فرق فليس منا. يعني: بين الولد وأمه وبين الإخوة) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٢٠/ ٢٢٨/ ٥٣٥): حدثنا المقدام بن داود: حدثنا أسد بن موسى: حدثنا نصر بن طريف ... عن سليمان التيمي: حدثني طليق عن أبيه عن معقل بن يسار مرفوعًا به. قال أسد: يفرق بين الولد وأمه وبين الإخوة.\nقلت: وهذا موضوع، آفته نصر بن طريف، وبه أعله الهيثمي في \"المجمع\" (٤/ ١٠٧) فقال:\n\"وهوكذاب\".","vol":"7","page":111},{"text":"قلت: ودونه المقدام بن داود، وفيه ضعف.\nوفوقه طليق وهو ابن عمران بن حصين. ويقال: طليق بن محمد بن عمران الأنصاري، وفرق بينهما ابن حبان فأوردهما في \"الثقات\"، الأول في (أتباع التابعين) (٦/ ٤٩٤)، والآخر في (التابعين) (٤/ ٣٩٧)، وقال الدارقطني - كما في \"الميزان\" للذهبي -:\n\"لا يحتج به\".\nوأشار الذهبي إلى أنه منقطع بينه وبين عمران، وصرح بذلك المنذري في \"الترغيب\" (٣/ ٣٢) .\nوقد رواه أبو بكر بن عياش: أخبرنا سليمان عن طليق بن محمد عن عمران مرفوعًا بلفظ:\n\"ملعون من فرق ... \".\nأخرجه الدارقطني في \"سننه\" (٣/ ٦٦ -٦٧/ ٢٥٣)، والحاكم (٢/ ٥٥) وعنه البيهقي (٩/ ١٢٨)، وقال الحاكم:\n\"وهذا إسناد صحيح\"! ووافقه الذهبي!\nكذا قالا، وقد عرفت ما ذكره الذهبي نفسه آنفًا في طليق، على أن الدارقطني ذكر عقبه اختلاف الرواة على طليق، فمنهم من يرويه عنه عن عمران كما رأيت، منهم من قال: عنه عن أبي بردة عن أبي موسى، ومنهم من يرويه عن طليق مرسلًا. قال عبد الحق:\n\"والمحفوظ عن التيمي مرسلًا\".","vol":"7","page":112},{"text":"وقال ابن القطان:\n\"وبالجملة فالحديث لا يصح؛ لأن طليقًا لا يعرف حاله\".\nنقلته من \"التعليق المغني\" (٣/ ٦٧) .\nوهناك خلاف في المتن أيضًا:\n١- في هذه الرواية قال: \"ملعون..\".\n٢- وفي رواية أبي موسى: \"نهى رسول الله - ﷺ - أن يفرق بين الأخ وأخيه، والوالد وولده\".\nولفظ ابن ماجه فيها (٢٢٥٠): \" لعن رسول الله - ﷺ - من فرق..\".\nنعم؛ قد جاء الحديث من طريق أخرى من حديث أبي أيوب الأنصاري مرفوعًا بلفظ:\n\"من فرق بين الوالدة وولدها، فرق الله بينه وبين أحبته يوم القيامة\".\nوهو مما حسنه الترمذي، وصححه الحاكم والذهبي، وقد خرجته في \"أحاديث البيوع\" و\"المشكاة\" (٣٣٦١) .\n(تنبيه) لقد خلط الغماري خلطًا عجيبًا في تخريج حديث أبي أيوب هذا، فعزاه للحاكم أيضًا من حديث عمران! والدارقطني من حديث أبي موسى، وقد عرفت أن لفظهما يختلف تمامًا عن لفظ أبي أيوب، كما عزاه لأبي داود والحاكم عن علي!\nوهو حديث آخر ضعيف. انظر \"المشكاة\" (٣٣٦٢-٣٣٦٣) .","vol":"7","page":113},{"text":"<span data-type=\"title\" id=toc-3122>٣١١٢ </span>- (إن الله لا يقبل صلاة من لا يصيب أنفه الأرض) .\nضعيف جدًا\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٦٣) عن يسار بن سمير: حدثنا أبو وهب عبد الله بن وهب عن سليمان القافلاني عن محمد بن سيرين عن أم عطية مرفوعًا.\nأورده في ترجمة يسار هذا وقال:\n\"كان من العباد والزهاد يروي عن البصريي\". ولم يذكر فيه جرحًا.\nلكن لم يتفرد به؛ فقد أخرجه الطبراني في \"الأوسط\" (١/ ٣٩/ ١) من طريق الحسن بن مدرك: حدثنا عبد العزيز بن عبد الله القرشي: حدثنا سليمان القافلاني به، وقال:\n\"لا يروى عن أم عطية إلا بهذا الإسناد تفرد به ابن مدرك\".\nكذا قال، ويرده متابعة يسار المذكورة، وعلة الحديث سليمان هذا - وهو ابن محمد القافلاني -، وهو متروك الحديث؛ كما قال الذهبي وتبعه الهيثمي (٢/ ١٢٦) ثم العسقلاني.\nلكن يغني عن هذا الحديث قوله - ﷺ -: \"لاصلاة لمن يصيب أنفه من الأرض ما يصيب الجبين\". وترى تخريجه في \"صفة الصلاة\".","vol":"7","page":114},{"text":"<span data-type=\"title\" id=toc-3123>٣١١٣ </span>- (إن الله يباهي بالشاب العابد الملائكة، يقول: انظروا إلى عبد ي ترك شهوته من أجلي، أيها الشاب أنت عندي كبعض ملائكتي) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٤٦) من طريق ابن السني عن كثير بن","vol":"7","page":114},{"text":"زياد عن يزيد بن زياد الشامي عن مروان عن طلحة مرفوعًا.\nقلت: وهذا موضوع، آفته الشامي هذا، ويقال فيه: ابن أبي زياد، قال البخاري: منكر الحديث. وقال النسائي: متروك الحديث؛ كذا في \"الميزان\"، وساق له حديثًا قال فيه عن أبي حاتم: باطل موضوع.\nقلت: وهذا الحديث أشم منه رائحة الإسرائيليات.\nوقد وجدت الحديث في \"الزهد\" للإمام أحمد غير مرفوع، أخرجه (ص١٠٦) من طريق عبد الرحمن بن عدي البهراني عن يزيد بن ميسرة قال:\n\"إن الله ﷿ يقول: أيها الشاب التارك شهوته لي، المبتذل شبابه من أجلي، أنت عندي كبعض ملائكتي\".\nقلت: فلم يرفعه إلى النبي - ﷺ -، وإسناده حسن إلى ميسرة، وهو من أتباع التابعين، لم يذكر فيه ابن أبي حاتم (٤/ ٢/ ٢٨٨) جرحًا ولا تعديلًا، فهو مقطوع، وهو بالإسرائيليات أشبه. والله أعلم.\n<span data-type=\"title\" id=toc-3124>٣١١٤ </span>- (إن الله يباهي بالطائفين ملائكته) .\nضعيف\nرواه أبو يعلى في \"مسنده\" (٣/ ١١٣٣)، وابن عدي (٣١٦/ ٢)، وأبو نعيم في \"الحلية\" (٨/ ٢١٦) عن عائذ بن نسير عن عطاء عن عائشة مرفوعًا. وقال ابن عدي:\n\"حديث غير محفوظ\".\nقلت: وعلته عائذ بن نسير هذا، قال ابن معين: حديثه ضعيف. كما رواه عنه العقيلي في \"الضعفاء\" (ص٣٤٢) وابن عدي.","vol":"7","page":115},{"text":"و(نسير): بالنون والسين المهملة مصغرًا، كما هو مقيد في العقيلي وابن عدي، وهو كذلك في \"المشتبه\" للذهبي (ص٨٢)، ووقع في \"الميزان\" طبعة الخانجي: \"شبر\"! وفي \"اللسان\": \"بشير\"! واغتر به المصحح لكتاب \"مجمع الزوائد\" (٣/ ٢٠٨) ! وانظر الحديث الآتي (٥٠٩٦) .\n<span data-type=\"title\" id=toc-3125>٣١١٥ </span>- (إن الله لا ينظر إلى من يخضب بالسواد يوم القيامة) .\nضعيف\nرواه ابن سعد في \"الطبقات\" (١/ ٤٤١): أخبرنا عبد الرحمن ابن محمد المحاربي عن ليث عن عامر رفعه قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل، رجال إسناده كوفيون كلهم، وليث - وهو ابن أبي سليم - ضعيف محتلط.\nوعامر؛ الظاهر أنه الشعبي؛ فهو مرسل.\nقلت: وفي النهي عن الصبغ بالسواد غير ما حديث واحد صحيح، فانظرها في \"غاية المرام في تخريج أحاديث الحلال والحرام\".","vol":"7","page":116},{"text":"<span data-type=\"title\" id=toc-3126>٣١١٦ </span>- (إن الله يبعث من مسجد الشار يوم القيامة شهداء، لا يقوم مع شهداء بدر غيرهم) .\nضعيف\nرواه أبو داود (٤٣٠٨)، والعقيلي في \"الضعفاء\" (ص١٨)، والبيهقي في \"الشعب\" (٣/ ٤٧٨/ ٤١١٥) عن إبراهيم بن صالح بن درهم قال: سمعت أبي أنه سمع أبا هريرة بالبطحاء يقول: سمعت أبا القاسم - ﷺ - يقول: فذكره. وقال العقيلي:","vol":"7","page":116},{"text":"\"إبراهيم وأبوه ليسا بمشهورين بنقل الحديث، والحديث غير محفوظ\". قال الذهبي:\n\"ضعفه الدارقطني، له في الشهداء، قال البخاري: لا يتابع عليه\".\nولفظه عند أبي داود:\n\"سمعت أبي يقول: انطلقنا حاجين، فإذا رجل، فقال لنا: إلى جنبكم قرية يقال لها الأبلة؟ قلنا: نعم، قال: من يضمن لي منكم أن يصلي لي في مسجد العشار ركعتين أو أربعًا ويقول: هذه لأبي هريرة، سمعت خليلي أبا القاسم - ﷺ - يقول....\".\n<span data-type=\"title\" id=toc-3127>٣١١٧ </span>- (إن الله يبغض البذخين الفرحين المرحين ويحب كل قلب حزين) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٤٣) عن إسماعيل الشامي عن ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل مرفوعًا.\nقلت: وهذا موضوع، آفته إسماعيل وهو ابن أبي زياد؛ اتهمه الدارقطني بالوضع كما تقدم في الحديث (٣١٠٦) .","vol":"7","page":117},{"text":"<span data-type=\"title\" id=toc-3128>٣١١٨ </span>- (إن لكل ساع غاية، وغاية كل ساع الموت) .\nضعيف\nرواه القضاعي (٨٦/ ١) عن يحيى الحماني قال: أخبرنا رباح أبو المهاجر الزاهد قال: أخبرنا أبو يحيى الرقاشي عن أبي سورة بن أخي أبي أيوب عن أبي أيوب قال: خرج علينا رسول الله - ﷺ - يومًا فأخذ بعضادتي باب المسجد ونادى بأعلى صوته:","vol":"7","page":117},{"text":"\"يا أيها الناس! يا أهل الإسلام! جاء الموت بما جاء بالروح والرحمة والكرة المباركة لأولياء الله من أهل دار السرور الذين كان سعيهم ورغبتهم فيها. يا أيها الناس! يا أهل الإسلام! جاء الموت بما جاء بالحسرة والندامة والكرة الخاسرة لأولياء الشيطان من أهل الغرور، الذين كان سعيهم ورغبتهم فيها، ألا إن لكل ساع ... \" الحديث.\nقلت: وهذا إسناد ضعيف؛ أبو سورة ضعيف، واللذان دونه لم أعرفهما، ويحيى الحماني فيه ضعف.\nوروى البغوي من طريق علي بن قرين عن زيد بن هلال عن أبيه هلال بن قطبة سمعت جلاس بن عمرو قال:\nوفدت في نفر من قومي من كندة على رسول الله - ﷺ -، فلما أردنا الرجوع قلنا: أوصنا يا نبي الله! قال: \"إن لكل ساع غاية، وغاية ابن آدم الموت..\" الحديث.\nوعلي بن قرين ضعيف جدًا، ومن فوقه لا يعرفون؛ كذا في \"الإصابة\" (١/ ٢٥٣) .\nقلت: وتمام الحديث عند البغوي كما في \"الجامع\":\n\".... فعليكم بذكر الله فإنه يسهلكم، ويرغبكم في الآخرة\".\nقلت: وعلي هذا قال ابن معين:\n\"كذاب خبيث\"، وقال العقيلي:\n\"كان يضع الحديث\".","vol":"7","page":118},{"text":"<span data-type=\"title\" id=toc-3129>٣١١٩ </span>- (إن لكل مسيء توبة، إلا صاحب سوء الخلق؛ فإنه لا يتوب من ذنب إلا وقع في شر منه) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٨/ ٥٩) عن عمرو بن جميع عن يحيى بن سعيد الأنصاري عن محمد بن إبراهيم التيمي عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا موضوع، آفته عمرو بن جميع؛ كذبه يحيى بن معين، وقال الحاكم:\n\"روى عن هشام بن عروة وغيره أحاديث موضوعة\".","vol":"7","page":119},{"text":"<span data-type=\"title\" id=toc-3130>٣١٢٠ </span>- (إن الله يتجلى لأهل الجنة في مقدار كل يوم على كثيب كافور أبيض) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٧/ ٢٢٠) من طريق جعفر بن محمد العطار: حدثنا جدي عبد الله بن الحكم قال: سمعت عاصمًا أبا علي يقول: سمعت حميدًا الطويل قال: سمعت أنس بن مالك يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: أورده في ترجمة جعفر العطار هذا ولم يذكر فيها شيئًا سوى أن ساق له هذا الحديث! وقد أورده ابن الجوزي في \"الموضوعات\" من رواية الخطيب وقال:\n\"لا أصل له، جعفر وجده عاصم مجهولان\".\nوالغريب أنهما لم يذكرا في \"الميزان\" و\"اللسان\" أو غيرهما.\nومع أن السيوطي أقر ابن الجوزي على وضعه، ونقل عنه في \"اللآلي\" (٢/","vol":"7","page":119},{"text":"٤٦٠) كلامه المتقدم، ولم يتعقبه بشيء؛ إلا أنه أورده في \"الجامع الصغير\" مشيًا منه مع ظاهر السند فيه كذاب أو وضاع!\n<span data-type=\"title\" id=toc-3131>٣١٢١ </span>- (إن الله يحب أبناء السبعين، ويستحي من أبناء الثمانين) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ١٩٩-٢٠٠) عن محمد بن خلف القاضي: حدثنا وكيع: حدثنا محمد بن إسماعيل بن إبراهيم بن موسى بن جعفر: حدثني عم أبي الحسن بن موسى عن عمه علي بن جعفر عن أبان بن تغلب عن جعفر بن محمد عن أبيه عن جده عن أبيه رفعه إلى النبي - ﷺ -: ... فذكره وقال:\n\"غريب من حديث [علي بن] جعفر وأبان، ولم نكتبه إلا بهذا الإسناد\".\nقلت: وهو ضعيف؛ فيه علل:\n١- علي بن جعفر - وهو ابن محمد الصادق - مجهول الحال في الرواية. قال الذهبي:\n\"ما رأيت أحدًا لينه، نعم، ولا من وثقه، لكن حديثه منكر جدًا، ما صححه الترمذي ولا حسنه....\".\nقلت: ثم ساق الحديث الآتي بعده، وسترى فيه أن الترمذي حسنه، فالظاهر أنه ليس ذلك في كل النسخ، وإلا لما نفاه الذهبي.\n٢- الحسن بن موسى - وفي الأصل: الحسين بن موسى - لم أجد له ترجمة،","vol":"7","page":120},{"text":"وإنما ذكره الخطيب في شيوخ محمد بن إسماعيل الآتي.\n٣- محمد بن إسماعيل ترجمه الخطيب (٢/ ٣٧-٣٨) وذكر أنه يكنى بأبي علي العلوي، ولم يذكر له راويًا غير محمد بن خلف الآتي، ولم يحك فيه جرحًا ولا تعديلًا، فهو مجهول.\n٤- محمد بن خلف ترجمه الخطيب أيضًا ترجمة حسنة، ولكنه روى عن ابن المنادي أنه قال:\n\"حمل أقل الناس عنه نزرًا من الحديث، وشيئًا من تصانيفه للين شهر به\".\nوبه أعله المناوي في \"الفيض\"، وفاتته العلل الأخرى، ومنه تعلم خطأ قوله في \"التيسير\":\n\"إسناده حسن\"!\nوقد روى الشطر الأول منه بلفظ:\n\"الثمانين\" بدل: \"السبعين\".\nوقد مضى تخريجه وبيان علله برقم (١٩٢٠) .\n<span data-type=\"title\" id=toc-3132>٣١٢٢ </span>- (من أحبني وأحبهما - (يعني: الحسن والحسين) - وأباهما وأمهما؛ كان معي في درجتي يوم القيامة) .\nمنكر\nأخرجه الترمذي (٢/ ٣٠١)، وعبد الله بن أحمد في \"زوائد مسند أبيه\" (١/ ٧٧)، وأبو الشيخ في \"الطبقات\" (ص٢٨١-ظاهرية)،","vol":"7","page":121},{"text":"والدولابي في \"الذرية الطاهرة\" (ق٣٩/ ١)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٩١-١٩٢)، والخطيب في \"التاريخ\" (١٣/ ٢٨٨) عن نصر بن علي: حدثنا علي بن جعفر بن محمد: حدثني أخي موسى بن جعفر عن أبيه عن جده عن علي: أن النبي - ﷺ - أخذ بيد الحسن والحسين فقال: ... فذكره.\nوقال الترمذي:\n\"حديث حسن غريب، لا نعرفه من حديث جعفر بن محمد إلا من هذا الوجه\".\nقلت: علي بن جعفر هذا مجهول الحال كما تقدم في الحديث قبله، وتقدم فيه عن الذهبي أن هذا الحديث منكر جدًا. وقال في \"مختصر منهاج السنة\" (ص٤٧٦) تبعًا لأصله \"المنهاج\" (٤/ ١٠٧) - واللفظ الذهبي -:\n\"وذكره ابن الجوزي في \"الموضوعات\"، وهل يقول رسول الله - ﷺ - هذه المجازفة أصلًا من كون المسلم الخطاء يصير في درجة المصطفى بمجرد الحب؟! \".\nوليس في \"المنهاج\" ذكر ابن الجوزي في هذا الحديث، وإنما ذكره في حديث آخر عقب هذا في حب علي أيضًا، فكأن الذهبي انتقل بصره عند الاختصار من الحديث الأول إلى هذا، وهو في \"موضوعات ابن الجوزي\" (١/ ٣٨٧) .\n<span data-type=\"title\" id=toc-3133>٣١٢٣ </span>- (إن الله يحب الرجل له الجار السوء يؤذيه فيصبر على أذاه، ويحتسبه حتى يكفيه الله بحياة أو موت) .\nضعيف جدًا\nأخرجه ابن أبي الدنيا في \"مكارم الأخلاق\" (ص٨١)، والخطيب في \"التاريخ\" (١٠/ ١٣٣)، والديلمي (١/ ٢/ ٢٤٧) عن بقية بن","vol":"7","page":122},{"text":"الوليد: حدثنا عيسى بن إبراهيم عن الأسود بن شيبان قال: سمعت أبا العلاء يزيد بن عبد الله يحدث عن مطرف: أنه سمع أبا ذر يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، آفته عيسى بن إبراهيم - وهو ابن طهمان الهاشمي -؛ قال البخاري والنسائي:\n\"منكر الحديث\". وقال أبو حاتم والنسائي:\n\"متروك\".\n<span data-type=\"title\" id=toc-3134>٣١٢٤ </span>- (إن الله يحب السهل الطلق) .\nضعيف جدًا\nأخرجه الخرائطي في \"مكارم الأخلاق\" (ص٢٣)، وأبو القاسم بن أبي قعنب في \"حديث القاسم بن الأشيب\" (٧/ ٢)، وأبو عمر بن منده في \"أحاديثه\" (٢/ ٢)، وابن عدي في \"الكامل\" (ق٥٠/ ٢)، والقضاعي (ق٩٠/ ١)، والبيهقي في \"الشعب\" (٦/ ٢٥٤/ ٨٠٥٦)، والديلمي (١/ ٢/ ٢٤٨) عن جويبر عن محمد بن واسع عن أبي صالح عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، آفته جويبر هذا - وهو ابن سعيد الأزدي -؛ قال ابن عدي:\n\"الضعف على حديثه ورواياته بين\". وفي \"التقريب\":\n\"ضعيف جدًا\".\nلكن رواه البيهقي أيضًا من طريق آخر عن أبي سعيد الحارثي، عن معاذ بن هشام: أخبرنا أبي عن قتادة عن مورق العجلي به مرسلًا.","vol":"7","page":123},{"text":"ورجاله ثقات؛ غير أبي سعيد الحارثي، واسمه عبد الرحمن بن محمد بن منصور، قال الذهبي في \"المغني\":\n\"حدث بما لا يتابع عليه\".\n<span data-type=\"title\" id=toc-3135>٣١٢٥ </span>- (إن الله يحب حفظ الود القديم) .\nضعيف جدًا\nرواه ابن عدي (٢١٧/ ١)، والأصبهاني في \"الترغيب\" (١٠٩/ ١) عن عبد الله بن إبراهيم الغفاري: حدثنا عبد الله بن أبي بكر المنكدر عن صفوان بن سليم عن عطاء بن يسار عن عائشة مرفوعًا وقال:\n\"وعبد الله بن إبراهيم عامة ما يرويه لا يتابعه الثقات عليه\".\nوقال الحافظ في \"التقريب\":\n\"متروك، ونسبه ابن حبان إلى الوضع\".\nورواه الديلمي في \"مسند الفردوس\" عن جابر مرفوعًا بلفظ:\n\"إن الله يحب المداومة على الإخاء القديم، فداموا عليه\".\nونقل المناوي عن \"اللسان\" أنه قال:\n\"هذا منكر بمرة ولا أظن ابن عيينة حدث به قط\".\nقلت: وأخرجه الديلمي في \"مسند الفردوس\" (١/ ٢٤٩) من طريق أبي نعيم: حدثنا أبو محمد بن حيان: حدثنا خالي أبو عبد الرحمن: حدثنا عبد الله ابن محمد بن سلام: حدثنا داود بن إبراهيم: حدثنا ابن عيينة، عن ابن المنكدر، عن جابر.","vol":"7","page":124},{"text":"وقد أخرج أبو نعيم الأصبهاني الحديث في ترجمة (عبد الله بن محمد بن سلام) من \"أخبار أصبهان\" (٢/ ٥٧)، وذكر أنه روى عن جمع منهم (داود بن إبراهيم الواسطي)، وقال:\n\"وكان شيخًا، فيه لين\".\nقلت: فهو العلة؛ فإن (داود بن إبراهيم الواسطي) وثقه الطيالسي وحدث عنه كما في \"اللسان\".\n<span data-type=\"title\" id=toc-3136>٣١٢٦ </span>- (إن الله يحب المرأة الملقة البزعة مع زوجها، الحصان عن غيره) .\nضعيف\nرواه الديلمي (١/ ٢/ ٢٤٩) عن محمد بن جعفر بن مالك عن محمد بن منصور عن محمد بن سلمة: أخبرني علي بن جعفر عن الحسين بن زيد عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد ضعيف:\nالحسين هذا - وهو أبو عبد الله العلوي الكوفي، ضعيف؛ كما قال ابن المديني.\nوعلي بن جعفر - وهو ابن محمد الصادق - مجهول الحال، كما سبق بيانه تحت الحديث (٣١٢١) .\nومن دونه لم أعرفهم.","vol":"7","page":125},{"text":"<span data-type=\"title\" id=toc-3137>٣١٢٧ </span>- (إن الله يحب أن يعمل برخصه، كما يحب أن يعمل بفرائضه) .\nموضوع بهذا اللفظ\nأخرجه ابن أبي خيثمة في \"التاريخ\" (ق٣/ ٢)،","vol":"7","page":125},{"text":"وابن عدي (٦٥ / ١) عن الحكم بن عبد الله الأيلي: أنه سمع القاسم عن عائشة مرفوعًا.\nذكره في ترجمة الحاكم هذا في جملة أحاديث له وختمها بقوله:\n\" كلها موضوعة، وما هو معروف المتن، فهو باطل الإسناد \".\nقلت: والحديث معروف المتن بلفظ:\n\" كما يجب أن تؤتى عزائمه \"، وفي رواية:\n\" كما يكره أن تؤتى معصيته \".\nوهو مخرج في \" الإرواء \" (٥٦٤) .\nوقد أخرجه ابن عدي أيضًا (٢٥٠ / ٢) من طريق عمر بن عبيد البصري - بياع الخمر -: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا بلفظ:\n\" إن الله يحب أن تؤتى رخصه كما يحب أن تؤتى عزائمه \". قلت: وما عزائمه؟ قال: \" فرائضه \". وقال:\n\" عمر بن عبيد البصري حديثه عن كل من روى عنه ليس بمحفوظ \".\nقلت: وهو بهذا اللفظ أقرب إلى اللفظ المعروف لولا هذه الزيادة في آخره.\n<span data-type=\"title\" id=toc-3138>٣١٢٨ </span>- (إن الله أمرني بحب أربعة، وأخبرني أنه يحبهم، قيل: سمِّهم لنا، قال: علي منهم (يقول لم ثلاثًا)، وأبو ذر، والمقداد، وسلمان، أمرني بحبهم، وأخبرني أنه يحبهم) .\nضعيف.\nأخرجه الترمذي (٢ / ٢٩٩)، وابن ماجه (رقم ١٤٩)، والحاكم","vol":"7","page":126},{"text":"(٣ / ١٣٠)، وأحمد (٥ / ٣٥١ و٣٥٦) من طريق شريك عن أبي ربيعة عن ابن بريدة عن أبيه مرفوعًا به. واللفظ للترمذي، وقال:\n\" حديث حسن لا نعرفه إلا من حديث شريك \".\nقلت: وهو ضعيف لسوء حفظه، وقال الحاكم:\n\" حديث صحيح على شرط مسلم \"! وتعقبه الذهبي بقوله:\n\" قلت: ما خرج (م) لأبي ربيعة \".\nفلم يصنع شيئًا؛ لأن معناه التسليم بصحة الحديث صحة مطلقة، وكيف ذلك، وأبو ربيعة هذا قال الذهبي في الكنى من \" الميزان \":\n\" قد ذكر معضَعَّفًا \". يعني: في الأسماء. وذكر هناك أن أبا حاتم قال فيه:\n\" منكر الحديث \".\nوشريك - وهو ابن عبد الله القاضي - لم يحتج به مسلم، لكن أخرج له متابعة كمال قال الذهبي نفسه في \" الميزان \"، فأنى للحديث الصحة، بل الحسن؟!\n<span data-type=\"title\" id=toc-3139>٣١٢٩ </span>- (إن الله يحبُّ مَنْ يحب التمر) .\nضعيف.\nرواه الطبراني في \" المعجم الكبير \" (١٣ / ٦٩ / ١٦٩) ومن طريقه أبو الفضل الهمذاني في آخر \" كجلس من آمالي أبي الشيخ الأصبهاني \" (٦٦ / ١) والخطيب في \" التاريخ \" (٣ / ١٦٦) من طرق عن إبراهيم بن أبي حية: ثنا ابن لهيعة عن أبي قبيل عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا سند ضعيف من أجل ابن لهيعة، ومثله إبراهيم بن أبي حية،","vol":"7","page":127},{"text":"ولكنه لم يتفرد به عنه، وقد رواه البخاري في \" التاريخ \" (٤ / ٢ / ٤٤ - ٤٥)، وابن عدي (٢١١ / ٢) من طريق مجاعة بن ثابت: ثنا ابن لهيعة به. وقال:\n\" لا يرويه عن أبي قبيل عن ابن لهيعة غير مجاعة بن ثابت، وهذا الحديث أتي فيه من مجاعة لا من ابن لهيعة \".\nقلت: ومجاعة هذا ضعيف أيضًا، لكن الحمل فيه على ابن لهيعة أولى عندي من مجاعة؛ لأنه قد تابعه إبراهيم بن أبي حية كما رأيت، وإن خفيت هذه المتابعة على ابن عدي، ولعله لو وقف عليها لم يحمل على مجاعة فيه.\n<span data-type=\"title\" id=toc-3140>٣١٣٠ </span>- (إن الله يحشر المؤذنين يوم القيامة أطول الناس أعناقًا بقولهم: لا إله إلا الله) .\nضعيف بهذا اللفظ\nأخرجه السراج في \"الثاني من الأول من مسنده\" (٢٤/ ١-٢)، والخطيب في \"التاريخ\" (١٠/ ٣٨٤) عن عمر بن عبد الرحمن عن محمد بن عمار عن سعد المؤذن: أنه سمع أبا هريرة يذكر: أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عمر بن عبد الرحمن - وهو ابن أسيد بن عبد الرحمن بن زيد بن الخطاب - أورده ابن أبي حاتم (٣/ ١/ ١٢١) براوية عبد الله بن نافع وأبي نعيم عنه لا غير، ولم يذكر فيه جرحًا ولا تعديلًا.\nومحمد بن عمار - وهو ابن سعد المؤذن - لم يوثقه غير ابن حبان، لكن روى عنه جماعة.\nوقد صح مختصرًا من طريق آخلا عن معاوية بلفظ:","vol":"7","page":128},{"text":"\"المؤذنون أطول الناس أعناقًا يوم القيامة\".\nرواه مسلم وغيره.\n<span data-type=\"title\" id=toc-3141>٣١٣١ </span>- (إن الله ليغار لعبد هـ المؤمن، فليغر لنفسه) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١٢٦١)، والطبراني في \"المعجم الأوسط\" (١٠٦٨)، والقضاعي (٩١/ ١) عن الأعلى الثعلبي عن أبي عبيدة عن أبيه عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو عبيدة لم يسمع من أبيه.\nوعبد الأعلى الثعلبي ضعيف. قال المناوي:\n\"ورواه عنه أيضًا الدارقطني. قال ابن القطان: والحديث لا يصح، فإن فيه أبا عبيدة عن أمه زوج ابن مسعود ولا يعرف لهما حال، وليست زينب امرأة عبد الله الثقفية؛ لأن تلك صحابية، وابن مسعود عاش بعد النبي - ﷺ - إلى سنة ثنتين وثلاثين، فلا يبعد أن يتزوج غير صحابية\".\nقلت: أبو عبيدة ثقة معروف، وروايته عن أمه غير معروفة، ولعله خطأ من بعض الرواة أو النساخ. والله أعلم.","vol":"7","page":129},{"text":"<span data-type=\"title\" id=toc-3142>٣١٣٢ </span>- (إن الله يخل بلقمة الخبز وقبضة التمر ومثله مما ينفع المسكين ثلاثة الجنة: الآمر به، والزوجة المصلحة، والخادم الذي يناول المسكين، وقال: الحمد لله الذي لم ينس خدمنا) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ١٣٤-١٣٥) عن سويد بن عبد العزيز: حدثنا محمد بن عجلان عن سعيد بن أبي سعيد المقبري عن أبي هريرة مرفوعًا، وقال:","vol":"7","page":129},{"text":"\"صحيح على شرط مسلم\"! ورده الذهبي بقوله:\n\"قلت: سويد متروك\".\nقلت: ولم يخرج له مسلم أصلًا.\n<span data-type=\"title\" id=toc-3143>٣١٣٣ </span>- (إن الله يستحي من عبد هـ إذا صلى في جماعة ثم يسأله حاجته أن ينصرف حتى يقضيها) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٥٤) من طريق إسماعيل بن يحيى: حدثنا مسعر عن عطية عن أبي الخدري مرفوعًا وقال:\n\"غريب من حديث مسعر، تفرد به إسماعيل\".\nقلت: وهو كذاب يضع الحديث.","vol":"7","page":130},{"text":"<span data-type=\"title\" id=toc-3144>٣١٣٤ </span>- (إن الله يعجب من سائل يسأل غير الجنة، ومن معط يعطي لغير الله، ومن متعوذ يتعوذ من غير النار، ألا فليباه بالعبادة لمن فوقه، والغنى إلى من دونه، حتى يكتب شاكرًا صابرًا؛ فإن أولياء الله أخروا النعيم للآخرة، وعجلوا الشدة في الدنيا للراحة) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٩/ ٢٦٧) عن شيخ بن عميرة الأسدي قال: حدث عمرو بن شعيب عن أبيه عن جده عن النبي - ﷺ - مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ ابن عميرة هذا لا يعرف، ترجمه بهذا الحديث ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"7","page":130},{"text":"<span data-type=\"title\" id=toc-3145>٣١٣٥ </span>- (إن الله جل ذكره يقول: إن عبد ي كل عبد ي الذي يذكرني وهو ملاق قرنه - يعني: عند القتال -) .\nضعيف\nرواه الترمذي (٢/ ٢٧٧)، والدولابي (٢/ ٢٣)، وابن عدي (٢٦٠/ ٢)، وابن منده في \"المعرفة\" (٢/ ٧٦/ ٢) عن الوليد بن مسلم: حدثنا أبو عائذ عفير بن معدان: أنه سمع أبا دوس يحدث عن ابن عائذ اليحصبي عن عمارة بن زعكرة قال: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال الترمذي:\n\"حديث غريب، لا نعرفه إلا من هذا الوجه، ليس إسناده بالقوي، ولا نعرف لعمارة بن زعكرة عن النبي - ﷺ - إلا هذا الحديث الواحد\".\nثم قال: \"يعني: أن يذكر الله في تلك الساعة\".\nقلت: وعلته عفير بن معدان؛ فإنه ضعيف كما في \"التقريب\". لكن نقل المناوي عن ابن حجر أنه قال:\n\"وهو حسن غريب، وقول الترمذي: \"ليس إسناده بقوي\"، يريد ضعف عفير. لكن وجدت له شاهدًا قويًا مع إرساله، أخرجه البغوي، فلذلك حسنته\".\nقلت: وقد وقفت على إسناد المرسل، ذكره الحافظ نفسه في \"الإصابة\" من طريق الوليد بن مسلم أيضًا عن عبد العزيز بن إسماعيل بن مهاجر عن الوليد بن عبد الرحمن عن (الأصل: ابن) جبير بن نفير قال: بقول أبيه: فذكره. قال الوليد: \"فذكرته لعقبة فحدثني\".\nقلت: كذا الأصل: \"بقول أبيه\"، ولعل الصواب: \"قال النبي\".\nوالوليد بن مسلم ثقة لكنه كثير التدليس والتسوية كما قال الحافظ في","vol":"7","page":131},{"text":"\"التقريب\"، ومن فوقه كلهم ثقات، ولكنه لم يصرح عنهم بالتحديث، وشيخه الذي صرح بالتحديث عنه عقبة لم أعرف من هو، ولذلك فإني لا أرى هذا الإسناد قويًا.\nوعليه فلا أرى الحديث يرتقي به إلى درجة الحسن. والله أعلم.\n<span data-type=\"title\" id=toc-3146>٣١٣٦ </span>- (إن الله يكره فوق سمائه أن يخطأ أبو بكر) .\nموضوع\nرواه ابن عساكر (٩/ ٢٩٧/ ٢) عن الطبراني - وهذا في \"المعجم الكبير\" (٢٠/ ٦٧-رقم١٢٤)، و\"مسند الشاميين\" (٦٦٨و٢٢٤٧) - عن أبي يحيى الحماني: أخبرنا أبو العطوف عن الوضين بن عطاء عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل:\nأن رسول الله - ﷺ - لما أراد أن يسرح معاذًا إلى اليمن استشار ما شاء من أصحابه فيهم أبو بكر وعثمان وعلي وطلحة والزبير وأسيد بن حضير، فتكلم كل إنسان برأيه، فقال: ما ترى يا معاذ؟ قلت: أرى ما قال أبو بكر، فقال رسول الله - ﷺ -: \"إن الله يكره فوق سمائه....\" الحديث.\nقلت: وهذا إسناد ضعيف؛ الوضين بن عطاء سيىء الحفظ.\nوأبو العطوف - هو الجراح بن منهال - منكر الحديث؛ كما قال البخاري ومسلم.\nوأبو يحيى الحماني فيه كلام.\nوالحديث أخرجه ابن شاهين في \"السنة\" (رقم١٠٩) من هذا الوجه.","vol":"7","page":132},{"text":"ورواه الحارث في \"مسنده\" (١١٣/ ٢-زوائده) - وعنه ابن قدامة المقدسي في \"العلو\" (ق١٥٩/ ٢) - من طريق بكر بن خنيس عن محمد بن سعيد عن عبادة بن نسي به. وبكر بن خنيس متروك وشيخه كذاب.\nومن هذه الطريق أورده ابن الجوزي في \"الموضوعات\" وتعقبه السيوطي في \"اللآلي\" (١/ ٣٠٠) بالطريق الأولى، فلم يأت بطائل كما قال المناوي. فإنه مع ضعف إسناده علامات الوضع عليه ظاهرة؛ فإن أبا بكر ﵁ ليس معصومًا، وإذا كان كذلك فلماذا يكره الله أن يخطأ؟ كيف وقد يكون بيان خطئه واجبًا في بعض الأحيان! وقد خطأه النبي - ﷺ - نفسه في قصة مخرجة في \"الصحيح\" فانظر: \"سلسلة الأحاديث الصحيحة\" وقوله - ﷺ - له: \"أصبت بعضًا، وأخطأت بعضًا\".\nوالحديث أخرجه أيضًا أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٠٤) من الطريق الثانية، وقال الذهبي في \"العلو\" (ص٣٧-طبع أنصار السنة) بعد أن بين علله: \"والخبر غير صحيح، وعلى باغض الصديق اللعنة\".\n<span data-type=\"title\" id=toc-3147>٣١٣٧ </span>- (إن الله يكره رفع الصوت بالعطاس والتثاؤب) .\nموضوع\nرواه ابن السني في \"عمل اليوم والليلة\" (٢٦١)، والديلمي (١/ ٢/ ٢٥٤) عن عثمان بن عبد الرحمن الطرائفي عن علي بن عروة عن ابن أبي مليكة عن عبد الله بن الزبير مرفوعًا.\nقلت: وهذا موضوع، آفته علي بن عروة؛ كذبه صالح جزرة. وقال ابن حبان:\n\"كان يضع الحديث\".","vol":"7","page":133},{"text":"<span data-type=\"title\" id=toc-3148>٣١٣٨ </span>- (إن القاضي العادل ليجاء به يوم القيامة، فيلقى من شدة الحساب ما يتمنى أن لا يكون قضى بين اثنين في تمرة قط) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٣١٢) عن عمرو بن العلاء - ولقبه جرز (١) -: حدثنا صالح بن سرج عن عمران بن حطان عن عائشة مرفوعًا. وقال:\n\"عمران لا يتابع على حديثه، وكان يرى رأي الخوارج، ولا يثبت سماعه من عائشة\".\nقال الذهبي - وقد ذكر الحديث -:\n\"قلت: كان الأولى أن يلحق الضعف في هذا الحديث بصالح أو بمن بعده؛ فإن عمران صدوق في نفسه ... قال العجلي: تابعي ثقة، وقال أبو داود: ليس في أهل الأهواء أصح حديثًا من الخوارج، فذكر عمران بن الحطان. وقال قتادة: كان لا يتهم في الحديث\".\nقلت: وصالح بن سرج لم يجرح إلا بأنه كان من الخوارج، وهذا جرح مردود كما سبق في كلام الذهبي، لكن لم يوثقه غير ابن حبان.\nوعمرو بن العلاء لم أجد من ترجمه. والله أعلم.\nثم وجدته في \"الجرح والتعديل\" (٣/ ١/ ٢٥١) من رواية ثلاثة من الثقات عنه، لكنه لم يذكر فيه جرحًا ولا تعديلًا، فالحديث علته الجهالة. والله أعلم.\n_________\n(١) كذا في \" الضعفاء \" و\" الميزان \": جزر بالزاي في آخره، وفي \" الجرح \" و\" التاريخ الكبير \" و\" تعجيل المنفعة \" وغيرها: \" جرن \" بالنون، ولعله الصواب.","vol":"7","page":134},{"text":"<span data-type=\"title\" id=toc-3149>٣١٣٩ </span>- (إن المؤمن إذا تعلم بابًا من العلم عمل به أو لم يعمل، كان أفضل من أن يصلي ألف ركعة تطوعًا) .\nمنكر\nرواه الديلمي (١/ ٢/ ٢٩١-٢٩٢) من طريق ابن لال معلقًا عن الحسن بن علي بن الحسن: حدثنا يعلى بن عبيد عن محمد بن إسحاق عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: عنعنة ابن إسحاق؛ فإنه كان مدلسًا.\nالثانية: جهالة الحسن بن علي بن الحسن؛ فإني لم أجد له ترجمة.\nالثالثة: الانقطاع بينه وبين ابن لال. وقد عزاه إليه السيوطي في \"الزيادة على الجامع الصغير\" (٤٣/ ٢)، فإن كان في كتاب ابن لال نفسه هكذا معلقًا، فكان ينبغي للسيوطي أن ينبه على ذلك.","vol":"7","page":135},{"text":"<span data-type=\"title\" id=toc-3150>٣١٤٠ </span>- (إن المؤمن إذا مات تجملت المقابر لموته، فليس منها بقعة إلا وهي تتمنى أن يدفن فيها، وإن الكافر إذا مات أظلمت المقابر لموته، فليس فيها بقعة إلا وهي تستجير بالله: أن لا يدفن فيها) .\nضعيف جدًا\nرواه ابن عساكر (١٨/ ١٦٤/ ١) عن سويد بن عبد العزيز: حدثني أبو عبد الله النجراني عن عبد الله بن عمر مرفوعًا.\nأورده في ترجمة أبي عبد الله النجراني - واسمه يزيد بن عبد الله -، وروى عن أبي محمد (هو ابن أبي حاتم) قال: \"صالح الحديث، لا بأس به\".","vol":"7","page":135},{"text":"وهذا في \"كتاب الجرح والتعديل\" له (٤/ ٢/ ٤٠١) .\nلكن سويد بن عبد العزيز واه جدًا؛ كما قال الذهبي.\n<span data-type=\"title\" id=toc-3151>٣١٤١ </span>- (إن المؤمن يضرب وجهه بالبلاء كما يضرب وجه البعير) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١٣/ ٣٤٤) من طريق مجاشع بن عمرو: حدثنا حماد بن سلمة عن مطر عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع، آفته مجاشع هذا، قال ابن معين:\n\"قد رأيته أحد الكذابين\".\nوساق له الذهبي والعسقلاني بعض الموضوعات.","vol":"7","page":136},{"text":"<span data-type=\"title\" id=toc-3152>٣١٤٢ </span>- (إن الله ليكره الرجل الرفيع الصوت، ويحب الرجل الخفيض الصوت) .\nضعيف جدًا\nرواه البيهقي في \"الشعب\" (٦/ ٣٦٣/ ٨٥٣٦و٨٥٣٧)، والديلمي (١/ ٢/ ٢٥٤) عن عبد الله بن حماد: حدثنا نعيم بن حماد: حدثنا مسلمة بن علي عن يحيى بن الحارث عن القاسم أبي عبد الرحمن عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد هالك؛ مسلمة بن علي - وهو الخشني - متروك.\nونعيم بن حماد ضعيف متهم.\nوعبد الله بن حماد لم أعرفه.","vol":"7","page":136},{"text":"<span data-type=\"title\" id=toc-3153>٣١٤٣ </span>- (إن المجالس ثلاثة: سالم، وغانم، وشاجب) .\nضعيف\nأخرجه ابن حبان (٨٣)، وأحمد (٣/ ٧٥)، وأبو يعلى (١٠/ ٣٨٦) عن دراج عن أبي الهيثم عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل دراج أبي السمح؛ فإنه صاحب مناكير.\nوقد مضى تخريجه بتفصيل، وبيان أنه صح موقوفًا في المجلد الخامس برقم (٢١٢٨)، فاقتضى التنبيه.","vol":"7","page":137},{"text":"<span data-type=\"title\" id=toc-3155>٣١٤٤ </span>- (خير يوم طلعت فيه الشمس يوم عرفة وافق يوم الجمعة، وهو أفضل من سبعين حجة في غيرها) .\nباطل لا أصل له\nقال الحافظ في \"الفتح\" (٨/ ٢٠٤) بعد أن عزاه لرزين في \"الجامعة\" مرفوعًا:\n\"لا أعرف حاله؛ لأنه لم يذكر صحابيه، ولا من أخرجه\".\nوقال الحافظ ابن ناصر الدين الدمشقي في جزء \"فضل يوم عرفة\" (١):\n\"حديث: وقفة الجمعة يوم عرفة: أنها تعدل اثنتين وسبعين حجة، حديث باطل لا يصح، وكذلك لا يثبت ما روي عن زر بن حبيش: أنه أفضل من سبعين حجة في غير يوم جمعة\".\n_________\n(١) مخطوط في مكتبة الحرم المكي.","vol":"7","page":137},{"text":"<span data-type=\"title\" id=toc-3156>٣١٤٥ </span>- (إن التارك الأمر بالمعروف والنهي عن المنكر ليس مؤمنًا بالقرآن ولا بي) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٦/ ٣٠٩-٣١٠) من طريق سلم بن سليمان المدائني عن أبي إسحاق قال:\n\"خرجت مع زيد بن أرقم إلى الجمعة، فرأى رجلين بينهما شحناء، فوثب حتى حجز بينهما، ثم قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا موضوع؛ سلام المدائني - وهو الطويل - كذاب متهم بالوضع.","vol":"7","page":138},{"text":"<span data-type=\"title\" id=toc-3157>٣١٤٦ </span>- (إن الرجل إذا نزع ثمرة من الجنة عادت مكانها أخرى) .\nضعيف\nأخرجه البزار (٤/ ٢٠٠/ ٣٥٣٠)، والطبراني في \"المعجم الكبير\" (١/ ٧٢/ ٢خط٢/ ١٠٠/ ١٤٤٩-ط) عن عناد بن منصور عن أيوب عن أبي قلابة عن أبي أسماء عن ثوبان مرفوعًا به. ولفظ البزار:\n\"مثلاهما\"، وهكذا علقه البغوي في \"تفسيره\" (٨/ ١٣) .\nقلت: وهذا إسناد ضعيف؛ لأن عباد بن منصور ضعيف مدلس؛ كما قال الساجي وغيره.\nوأما قول الهيثمي (١٠/ ٤١٤): \"ورجال الطبراني وأحد إسنادي البزار ثقات\"؛ فهو من أوهامه أو تساهله ولا شك.\nوالإسناد الآخر الذي أشار إليه فيه إسحاق بن إدريس، قال ابن معين:\n\"كذاب يضع الحديث\".","vol":"7","page":138},{"text":"<span data-type=\"title\" id=toc-3158>٣١٤٧ </span>- (إن الرجل ليطلب الحاجة، فيزويها الله عنه لما هو خير له، فيتهم الناس ظالمًا لهم: من شبعني؟!) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٣/ ٢) عن خلف بن عبد الحميد: أخبرنا عبد الغفور عن أبي هاشم عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عبد الغفور - وهو أبو الصباح الأنصاري الواسطي -؛ قال البخاري:\n\"تركوه\". وقال ابن حبان:\n\"كان ممن يضع الحديث\".\nوخلف بن عبد الحميد؛ قال أحمد: \"لا أعرفه\".","vol":"7","page":139},{"text":"<span data-type=\"title\" id=toc-3159>٣١٤٨ </span>- (إن جزءًا من سبعين جزءًا من النبوة: تبكير الإفطار، وتأخير السحور، وإشارة الرجل بإصبعه في الصلاة) .\nموضوع\nرواه عبد الرزاق في \"المصنف\" (٢/ ٢٥٠/ ٣٢٤٦و٤/ ٢٣١/ ٧٦١٠)، وابن عدي (٢٤١/ ٢)، وأبو أحمد في \"الكنى\" (٩٧/ ٢) عن عمر بن راشد عن يحيى بن ابي كثير عن أبي سلمة عن أبي هريرة مرفوعًا، وقال ابن عدي:\nطوعمر بن راشد عامة حديثه - وخاصة عن يحيى - لا يوافقه الثقات عليه، وهو إلى الضعف أقرب منه إلى الصدق\".\nقلت: وهو متهم بالوضع، قال أبو حاتم:","vol":"7","page":139},{"text":"\"وجدت حديثه كذبًا وزورًا\". وقال الحاكم وأبو نعيم:\n\"يروي عن مالك أحاديث موضوعة\".\n<span data-type=\"title\" id=toc-3160>٣١٤٩ </span>- (إن الله يبغض الطلاق، ويحب العتاق) .\nضعيف\nرواه الديلمي (١/ ٢/ ٢٤٤) عن محمد بن الربيع: حدثنا أبي عن حميد بن مالك عن مكحول عن معاذ بن جبل مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مكحول لم يسمع من معاذ.\nوحميد بن مالك ضعفه يحيى وأبو زرعة وغيرهما.","vol":"7","page":140},{"text":"<span data-type=\"title\" id=toc-3161>٣١٥٠ </span>- (إن حسن الظن بالله ﷿ من حسن عبادة الله) .\nضعيف\nأخرجه أحمد (٢/ ٢٩٧و٣٠٤و٣٥٩و٤٠٧و٤٩١)، وعبد ابن حميد في \"المنتخب\" (١٥٣/ ٢)، والترمذي (٣٦٠٤) (١)، وابن حبان (٢٣٩٥)، والحاكم (٤/ ٢٤١و٢٥٦)، وابن أبي الدنيا في \"حسن الظن\" رقم (٦)، وابن عدي (٢٠١/ ٢)، والخطيب في \"الموضح\" (٢/ ٨١) من طريق محمد بن واسع عن سمير بن نهار (وقال بعضهم: شتير بن نهار) عن أبي هريرة مرفوعًا. وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: وهو من أوهامهما؛ فإن سميرًا هذا نكرة؛ كما قال الذهبي نفسه \"الميزان\"، ولم يرو عنه غير ابن واسع.\n_________\n(١) وهذا الحديث من الأحاديث التي سقطت من نسخة بولاق","vol":"7","page":140},{"text":"<span data-type=\"title\" id=toc-3162>٣١٥١ </span>- (إن الميت يعذب ببكاء الحي عليه، إذا قالت النائحة: واعضداه، واناصراه، واكاسياه! جبذ الميت وقيل له: أنت عضدها؟! أنت ناصرها؟! أنت كاسيها؟!) .\nضعيف\nأخرجه الحاكم (٢/ ٤٧١)، وأحمد (٤/ ٤١٤) من طريق زهير ابن محمد عن أسيد بن أبي أسيد عن موسى بن أبي موسى الأشعري عن أبيه مرفوعًا.\nفقلت: سبحان الله! يقول الله ﷿: (ولا تزر وازرة وزر أخرى) ! فقال: ويحك! أحدثك عن أبي موسى عن رسول الله - ﷺ -، وتقول هذا؟! فأينا كذب؟! فوالله ما كذبت على أبي موسى، ولا كذب أبو موسى على النبي - ﷺ -. وقال الحاكم:\n\"صحيح الإسناد\". وسكت عنه الذهبي!\nقلت: زهير بن محمد هو أبو المنذر الخراساني الشامي، وهو ضعيف، وقد جاء الحديث من طرق عن جمع من الصحابة، بدون هذه الزيادة: \"إذا قالت النائحة: ... \". فتفرده بها مما لا يحتمل.","vol":"7","page":141},{"text":"<span data-type=\"title\" id=toc-3163>٣١٥٢ </span>- (إن الميت يعرف من يحمله، ومن يغسله، ومن يدليه في قبره) .\nضعيف\nأخرجه احمد (٣/ ٣و٦٢-٦٣)، والخطيب في \"التاريخ\" (١٢/ ٢١٢)، و\"الموضح\" (٢/ ١٢٢)، والرافعي في \"تاريخ قزوين\" (٢/ ٤٦٧) - من طريق ابن أبي الدنيا - وهذا في كتاب \"المنامات\" (٦)، وأبو بكر العطار التنوخي","vol":"7","page":141},{"text":"في \"حديث القاضي أحمد بن علي المروزي\" (ق٨٧/ ٢)، من طريق سعيد بن عمرو بن سليم قال: سمعت رجلًا منا - نسيت اسمه، ولكن اسمه معاوية أو ابن معاوية - يحدث عن أبي سعيد الخدري: أن النبي - ﷺ - قال: (فذكره)، فقال ابن عمر - وهو في المجلس -: ممن سمعت هذا؟ قال: من أبي سعيد، فانطلق ابن عمر إلى أبي سعيد، فقال: يا أبا سعيد! ممن سمعت هذا؟ قال: من النبي - ﷺ -.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير معاوية أو ابن معاوية، وفي الموضع الثاني المشار إليه من \"المسند\": \"فلان بن معاوية أو معاوية بن فلان\"، وهو مجهول كما قال الحسيني، وأشار إلى أنه من رجال \"المسند\" فأصاب. وأما الحافظ فقال في \"التعجيل\":\n\"لم أره في مسند أبي سعيد الخدري\"!\nوهذا منه عجيب، فإنه في الموضعين المشار إليهما منه! فجل من أحاط بكل شيء علمًا.\nوتابعه عطية العوفي عن أبي سعيد الخدري مرفوعًا به.\nأخرجه الطبراني في \"الأوسط\" (١/ ٧٨/ ٢)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٢٠٨) عن إسماعيل بن عمرو البجلي: حدثنا فضيل بن مرزوق عنه به. وقال الطبراني:\n\"لم يروه عن فضيل إلا إسماعيل\".\nقلت: هو ضعيف. ومثله عطية. ومن بينهما خير منهما!\n(تنبيه) خلط الهيثمي بين الطريقين فقال في \"المجمع\" (٣/ ٢١):\n\"رواه أحمد، والطبراني في \"الأوسط\"، وفيه رجل لم أجد من ترجمه\".","vol":"7","page":142},{"text":"وهذا الرجل إنما هو في طريق أحمد دون الطبراني كما رأيت.\nثم رأيت الحديث في \"تاريخ قزوين\" للرافعي (٣/ ٣٠٣) من طريق محمد ابن عمرو بن الحسن: حدثنا الفضيل بن مرزوق به.\nلكن محمد بن عمرو بن الحسن لم أعرفه.\n<span data-type=\"title\" id=toc-3164>٣١٥٣ </span>- (إن الناس دخلوا في دين الله أفواجًا، وسيخرجون منه أفواجًا) .\nضعيف\nأخرجه أحمد (٣/ ٣٤٣) عن أبي عمار: حدثني جار لجابر بن عبد الله قال:\nقدمت من سفر، فجاءني جابر بن عبد الله يسلم علي، فجعلت أحدثه عن افتراق الناس وما أحدثوا، فجعل جابر يبكي، ثم قال: سمعت رسول الله - ﷺ - يقول: (فذكره) .\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير جار جابر فلا يعرف.","vol":"7","page":143},{"text":"<span data-type=\"title\" id=toc-3165>٣١٥٤ </span>- (إن الله يعافي الأميين يوم القيامة ما لا يعافي العلماء) .\nمنكر\nرواه الرامهرمزي في \"المحدث الفاصل\" (ص١٤٣)، وأبو نعيم في \"الحلية\" (٩/ ٢٢٢)، وأبو أحمد الحاكم في \"الكنى\" (١٨٧/ ٢)، وابن عساكر في \"ذم من لا يعمل بعلمه\" (٥٨/ ٢) عن عبد الله بن أحمد قال: حدثني أبي قال: حدثنا سيار بن حاتم قال: حدثنا جعفر بن سليمان عن ثابت عن أنس مرفوعًا. وقال:\n\"تفرد به سيار العنزي\"،\nومن طريق أحمد أيضًا رواه أبو بكر المروذي في \"الورع\" (٣/ ٢)، والضياء","vol":"7","page":143},{"text":"في \"المختارة\" (١/ ٥٠١) وقال:\n\"قال عبد الله: قال أبي: هذا حديث منكر، وما حدثني به إلا مرة\".\nوكذا ذكر ابن قدامة في \"المنتخب\" (١٠/ ٢٠٠/ ١) وزاد:\n\"قال المروذي: قال أبو عبد الله: الخطأ من جعفر ليس هذا من قبل سيار\".\nقلت: جعفر خير من سيار، الأول صدوق، والآخر صدوق له أوهام، فهو علة هذا الحديث إلا أن يكون متابع، وهذا ما لم نجده، وفي ترجمته ذكره الحاكم، وقال:\n\"في حديثه بعض المناكير\".\n<span data-type=\"title\" id=toc-3166>٣١٥٥ </span>- (إن الله يعذب الموحدين على نقص إيمانهم، ويردهم إلى الجنة خلودًا دائمين) .\nموضوع\nرواه أبو سعد المظفر بن الحسن في \"فوائد منتقاة\" (١٢٩/ ١)، وأبو نعيم في \"الحلية\" (٨/ ٥٤) عن قطن بن صالح الدمشقي عن إبراهيم بن أدهم عن عبد الله بن شوذب عن ثابت عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفنه قطن هذا؛ قال الأزدي: كذاب.","vol":"7","page":144},{"text":"<span data-type=\"title\" id=toc-3167>٣١٥٦ </span>- (إن الله يعطي الدنيا على نية الآخرة، وأبي أن يعطي الآخرة على نية الدنيا) .\nضعيف\nأخرجه ابن المبارك في \"الزهد\" (٥٤٩): أخبرنا عيسى بن سبرة المدني قال: حدثني من سمع أنس بن مالك يحدث عن النبي - ﷺ -: ... فذكره.","vol":"7","page":144},{"text":"قلت: وهذا إسناد ضعيف؛ لجهالة الراوي عن أنس.\nوعيسى بن سبرة المدني لم أعرفه ويحتمل أنه الذي في \"الجرح والتعديل\" (٣/ ٢٧٧/ ١):\n\"عيسى بن سمرة بن حيان، مولى عمر بن عبد العزيز، يعد في أهل المدينة، روى عن هشام بن عروة، سمع منه خالد بن مخلد\".\n<span data-type=\"title\" id=toc-3168>٣١٥٧ </span>- (إن الناس يكثرون، وأصحابي يقلون، فلا تسبوهم، فمن سبهم فعليه لعنة الله) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٣٣/ ٢١٨٤)، وأبو محمد ابن شيبان العدل في \"الفوائد المنتخبة\" (١/ ٢١٩/ ٢)، والخطيب في \"التاريخ\" (٣/ ١٤٩و١٥٠) من طريق محمد بن الفضل بن عطية عن أبيه عن عمرو بن دينار عن جابر بن عبد الله مرفوعًا به.\nقلت: ومحمد بن الفضل هذا متهم بالكذب.\nوتابعه أبو الربيع السمان عند الضياء المقدسي في \"النهي عن سب الأصحاب\" (٢٣/ ١)، واسمه أشعث، وهو متروك.\nوالحديث أخرجه الدارقطني أيضًا في \"الأفراد\" من حديث أبي هريرة مرفوعًا به، كما في \"الجامع الكبير\" (١/ ١٨٠/ ٢) .\nوالشطر الثاني منه أخرجه الخطيب في \"الموضح\" (٢/ ٢٣٣) عن ابي بلال الأشعري: حدثنا سلام بن سليم الحنفي عن أبي يحيى القتات عن عطاء عن ابن عباس مرفوعًا به.","vol":"7","page":145},{"text":"قلت: والقتات والأشعري ضعيفان.\nورواه عبد الله بن سيف عن مالك بن مغول عن عطاء بن أبي رباح عن ابن عمر رفعه بلفظ:\n\"لعن الله من سب أصحابي\".\nأخرجه العقيلي في \"الضعفاء\" (٢٠٨)، وأبو القاسم الحرفي في \"عشر مجالس من الأمالي\" (٢/ ٢)، وأبو القاسم الحنائي في \"المنتقى من حديث الجصاص وأبي بكر الحنائي\" (١٥٧/ ٢)، والسهمي في \"تاريخ جرجان\" (٢١٠و٢١٢)، والضياء أيضًا، وقال العقيلي:\n\"عبد الله بن سيف حديثه غير محفوظ، وهو مجهول بالنقل، وفي النهي عن سب أصحاب رسول الله - ﷺ - أحاديث ثابتة الأسانيد من غير هذا الوجه، وأما اللعن فالراوية فيه لينة، وهذا يروى عن عطاء؛ مرسل\".\nوقال الذهبي عقبه:\n\"صوابه مرسل\". وقال ابن عدي:\n\"عبد الله بن سيف الخوارزمي رأيت له غير حديث منكر\".\nوروى أبو الشيخ في \"الطبقات\" (ص١٩٤) عن أحمد بن إبراهيم: حدثنا أبو سفيان عن النعمان عن سفيان عن العمري عن نافع عن ابن عمر مرفوعًا بلفظ:\n\"كل الناس ترجو النجاة يوم القيامة إلا من سب أصحابي؛ فإن أهل الموقف يلعنهم\".\nذكره في ترجمة أحمد بن إبراهيم هذا - وهو ابن يزيد - وقال:","vol":"7","page":146},{"text":"\"حدث بحديثين منكرين لم يتابع عليه\".\nثم ذكرهما، هذا أحدهما، وأقره في \"اللسان\".\n<span data-type=\"title\" id=toc-3169>٣١٥٨ </span>- (الناس أبناء علات كأسنان المشط سواء، وإنما يتفاضلون بالعافية، والمرء كثير بأخيه، ولا خير فيمن لا يرى لك عليه من الحق مثل الذي ترى له) .\nضعيف\nرواه أبو بكر الشيروي في \"العوالي الصحاح\" (٢١١/ ٢) عن أبي صالح عبد الله كاتب الليث: حدثنا الحسن بن الخليل بن مرة: حدثني أبي عن أبي حازم عن سهل بن سعد مرفوعًا. وقال:\n\"هذه نسخة للخليل بن مرة البصري كبيرة، وفيها غرائب، لم نكتبها إلا من هذا الوجه\".\nقلت: وهو ضعيف من أجل أبي صالح؛ فإنه ضعيف الحفظ.\nوالخليل بن مرة ضعيف أيضًا، وضعفه أيضًا، وضعفه البخاري جدًا بقوله فيه:\n\"منكر الحديث\".\nوابنه الحسن بن الخليل لم أجد له ترجمة، ولم يذكره الحافظ في الرواة عن ابيه، وإنما ذكر أخاه عليًا. ولم أجده أيضًا.","vol":"7","page":147},{"text":"<span data-type=\"title\" id=toc-3170>٣١٥٩ </span>- (إن النبي لا يورث، وإنما ميراثه في فقراء المسلمين والمساكين) .\nضعيف\nأخرجه أحمد (١/ ١٣) عن شيخ من قريش من بني تميم، قال:","vol":"7","page":147},{"text":"حدثني فلان وفلان، فعد ستة أو سبعة كلهم من قريش فيهم عبد الله بن الزبير قال:\nبينا نحن جلوس عند عمر، إذ دخل علي والعباس ﵄ قد ارتفعت أصواتهما، فقال عمر: مه يا عباس! قد علمت ما تقول، تقول: ابن أخي، ولى شطر المال، وقد علمت ما تقول يا علي! تقول: ابنته تحتي، ولها شطر المال، وهذا ما كان في يدي رسول الله - ﷺ -، فقد رأينا كيف كان يصنع فيه، فوليه أبو بكر ﵁ من بعده، فعمل فيه بعمل رسول الله - ﷺ -، ثم وليته من بعد أبي بكر ﵁، فأحلف بالله لأجهدن أن أعمل فيه بعمل رسول الله - ﷺ - وعمل أبي بكر. ثم قال: حدثني أبو بكر ﵁، وحلف بأنه لصادق أنه سمع النبي - ﷺ - يقول: (فذكره)، وحدثني أبو بكر ﵁ - وحلف بالله: إنه صادق - أن النبي - ﷺ - قال:\n\"إن النبي لا يموت حتى يؤمه بعض أمته\"، وهذا ما كان في يدي رسول الله - ﷺ -، فقد رأينا كيف كان يصنع فيه، فإن شئتما أعطيتكما لتعملا فيه بعمل رسول الله - ﷺ - وعمل أبي بكر حتى أدفعه إليكما، قال: فخلوا. فجاءا، فقال العباس: ادفعه إلى علي، فإني قد طبت نفسًا به له\".\nقلت: وهذا إسناد ضعيف، من أجل الشيخ القرشي التميمي فإنه لم يسم. لكن الحديث والقصة قد أخرجه الشيخان وغيرهما من حديث مالك بن أوس بن الحدثان مع اختلاف في بعض الأحرف، فمن شاء رجع إلى كتاب الجهاد منهما.\nوقد تقدم الحديث هنا - برقم (٢٦٥٤)، ولم أحذفه؛ لأن فيه - في كلا الموضعين - فوائد زوائد.","vol":"7","page":148},{"text":"<span data-type=\"title\" id=toc-3171>٣١٦٠ </span>- (إن النفس ملومة، وإن أحدكم لا يدري ما قدر المدة، فلينظر من العبادة ما يطيق، ثم ليداوم عليه، فإن أحب الأعمال إلى الله ما ديم عليه وإن قل) .\nموضوع بهذا التمام\nأخرجه الطبراني في \"الأوسط\" (١/ ٦١/ ١) من طريق الجارود بن يزيد عن محمد بن إسحاق عن نافع عن ابن عمر مرفوعًا، وقال: \"تفرد به ابن إسحاق، ولم يروه عنه إلا الجارود\".\nقلت: وهو كذاب؛ كما قال أبو حاتم، وقال العقيلي:\n\"متروك الحديث؛ لأنه يكذب ويضع الحديث \".\nوابن إسحاق مدلس وقد عنعنه.\nوالحديث أورده الهيثمي (٢/ ٢٥٩) وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه الجارود بن يزيد وهو متروك\".\nوالشطر الثاني من الحديث صحيح، أخرجه الشيخان وغيرهما من حديث عائشة ﵂ مرفوعًا نحوه. وهو مخرج في \"صحيح أبي داود\" (١٢٣٨) .","vol":"7","page":149},{"text":"<span data-type=\"title\" id=toc-3172>٣١٦١ </span>- (الود والبغض يتوارث) .\nضعيف\nرواه البخاري في \"التاريخ\" (١/ ١/ ١٢١و٤/ ١/ ٨١)، والحاكم (٤/ ١٧٦)، والقضاعي (٢/ ١١/ ٢)، وابن منده (٢/ ١١٥/ ٢)، والطبراني في \"الكبير\" (١٧/ ١٨٩/ ٥٠٧) عن عبد الرحمن بن أبي بكر: حدثني","vol":"7","page":149},{"text":"محمد بن طلحة بن عبيد الله بن عبد الرحمن بن أبي بكر عن أبيه: أن أبا بكر قال لرجل من العرب كان بصحبته يقال له: عفير بن أبي عفير: كيف سمعت رسول الله - ﷺ - يقول في الود؟ قال: سمعته يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل عبد الرحمن بن أبي بكر هذا، وهو المليكي، وهو ضعيف كما في \"التقريب\". ولذلك لما صححه الحاكم تعقبه الذهبي بقوله:\n\"قلت: المليكي واه، وفي الخبر انقطاع\"\nيعني: بين طلحة بن عبيد الله وأبي بكر، وقد وصله يوسف بن عطية عن المليكي؛ فذكر بينهما عبد الرحمن بن أبي بكر.\nأخرجه الطبراني (٥٠٨)، والحاكم. وتعقبه الذهبي بقوله:\n\"قلت: يوسف هالك\".\nقلت: ومن طريق المليكي أخرجه ابن عاصم أيضًا والبغوي كما في \"الإصابة\" لابن حجر وقال:\n\"والمليكي ضعيف\".\nوعزاه السيوطي للطبراني في \"الكبير\"، لكن المناوي لم يتكلم على إسناده بشيء، وإنما عزاه للحاكم أيضًا وذهل عن تعقب الذهبي إياه بيوسف.\nوأخرجه أبو الحسين بن سمعون الواعظ في \"الثاني من الأمالي\" (٣/ ٢)، وأبو بكر الذكواني في \"اثنا عشر مجلسًا\" (١٩/ ١)، وابن بشران في \"الأمالي\"","vol":"7","page":150},{"text":"(٨٢/ ٨٣)، وعبد العزيز الكتاني في \"حديثه\" (٢٣٧/ ١)، والخطيب في \"الموضح\" (ص١٤) كلهم عن عبد الرحمن بن أبي بكر بسنده المتقدم؛ إلا أنهم لم يذكروا فيه عفيرًا، جعلوه من مسند أبي بكر نفسه، وإليه عزاه السيوطي من رواية أبي بكر الشافعي في \"الغيلانيات\" ولفظهم:\n\"الود والعداوة يتوارثان\".\nثم أخرجه البخاري في \"التاريخ\" وفي \"الأدب المفرد\" (٤٣) عن محمد بن عبد الرحمن عن فلان بن طلحة عن أبي بكر بن حزم عن رجل من أصحاب النبي - ﷺ - مرفوعًا به.\nومحمد بن عبد الرحمن هو ابن أبي بكر المليكي، وهو ضعيف جدًا.\n<span data-type=\"title\" id=toc-3173>٣١٦٢ </span>- (إن الولاء ليس يحول ولا ينقل) .\nضعيف\nرواه البزار (ص١٤٤-زوائده)، والطبراني في \"المعجم الكبير\" (٣/ ٩٣/ ١)، والدولابي (٢/ ٢٥) عن المغيرة بن جميل الكندي: أخبرنا سليمان ابن علي بن عبد الله بن عباس قال: حدثني أبي عن جدي عبد الله بن عباس مرفوعًا.\nوكذا رواه أبو القاسم بن الجراح الوزير في \"المجلس السابع من الجزء الثاني\" (١١/ ٢) .\nقلت: وهذا إسناد ضعيف؛ المغيرة هذا مجهول؛ كما قال أبو حاتم وغيره. وقال العقيلي:\n\"منكر الحديث\".","vol":"7","page":151},{"text":"والحديث قال الهيثمي (٤/ ٢٣١):\n\"رواه البزار والطبراني، وفيه المغيرة بن جميل وهو ضعيف\".\n<span data-type=\"title\" id=toc-3174>٣١٦٣ </span>- (إن الهوام من الجن؛ فمن رأى في بيته شيئًا فليحرج عليه ثلاث مرات فإن عاد فليقتله؛ فإنه شيطان) .\nضعيف\nأخرجه أبو داود (٥٢٥٦) عن محمد بن أبي يحيى قال: حدثني أبي: أنه انطلق هو وصاحب له إلى أبي سعيد يعودانه، فخرجنا من عنده، فلقينا صاحبًا لنا وهو يريد أن يدخل عليه، فأقبلنا في المسجد، فجاء فأخبرنا: أنه سمع أبا سعيد الخدري يقول: قال رسول الله - ﷺ -: ... فذكره.\nقلت: ورجاله ثقات غير صاحب أبي يحيى والد محمد فلم أعرفه.\nوالحديث في \"صحيح مسلم\" (٧/ ٤١)، و\"المسند\" (٣/ ٢٧)، وأبي داود (٥٢٥٧-٥٢٥٩)، والترمذي (١/ ٢٨٠) وغيرهم من طريق صيفي عن أبي السائب عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"إن بالمدينة نفرًا من الجن قد أسلموا، فمن رأى شيئًا من هذه العوامر فليؤذنه (وقال أحمد: فحرجوا عليه) ثلاثًا، فإن بدا له بعد فليقتله؛ فإنه شيطان\".","vol":"7","page":152},{"text":"٣١٦٤ - (إن اليمين الفاجرة التي يقتطع بها الرجل مال المسلم تعقم الرحم) .\nضعيف\nأخرجه أحمد (٥/ ٧٩)، وابن سعد في \"الطبقات\" (٧/ ٦٦)، وابن منده في \"المعرفة\" (٢/ ٢٤٧/ ١) عن شيخ من تميم عن أبي سود: أنه سمع النبي - ﷺ - يقول: ... فذكره.","vol":"7","page":152},{"text":"قلت: وهذا إسناد ضعيف لجهالة التميمي.\nوأبو سود - بضم المهملة وسكون الواو - صحابي مترجم في \"الإصابة\" وغيره، ووقع في \"الفتح الكبير\" (أبي الأسود) وهو خطأ. وقد سبق الحديث في المجلد الخامس بلفظ مختصر، وبمصادر زيادة على ما هنا شاهدًا لذاك اللفظ. فليراجع من شاء زيادة الفائدة.\n<span data-type=\"title\" id=toc-3175>٣١٦٥ </span>- (إن أمين هذه الأمة أبو عبيدة بن الجراح، وإن حبر هذه الأمة عبد الله بن عباس) .\nضعيف جدًا\nأخرجه الخطيب في \"تاريخ بغداد\" (٨/ ٩١) عن محمد ابن يزيد بن سنان: حدثنا الكوثر بن حكيم عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، الكوثر هذا متروك الحديث؛ كما قال الدارقطني وغيره.\nومحمد بن يزيد بن سنان - وهو الرهاوي - ليس بالقوي.\nأما الشطر الأول فهو صحيح مخرج في \"الصحيحين\" وغيرهما من حديث أنس.","vol":"7","page":153},{"text":"<span data-type=\"title\" id=toc-3176>٣١٦٦ </span>- (إن أنواع البر كلها نصف العبادة، والنصف الآخر الدعاء) .\nضعيف جدًا\nرواه أبو بكر الشافعي في \"الفوائد\" (٨/ ٩٠/ ٢)، وأبو بكر النهرواني في حديثه (١٩٨/ ١-٢) عن هيثم بن جماز البكاء: حدثنا يزيد بن أبان عن أنس مرفوعًا.","vol":"7","page":153},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته الهيثم هذا، وهو متروك الحديث؛ كما قال النسائي وغيره.\nويزيد بن أبان - وهو الرقاشي - ضعيف.\n<span data-type=\"title\" id=toc-3177>٣١٦٧ </span>- (إن أول ما يجازى به المؤمن بعد موته أن يغفر لجميع من يتبع جنازته) .\nضعيف\nرواه عبد بن حميد في \"المنتخب من المسند\" (٧٠/ ٢)، وأبو الطاهر المخلص في \"المجلس الأول من المجالس السبع\" (٢٦/ ٢ مجموع ١١٨)، والديلمي في \"مسند الفردوس\" (١/ ١/ ٤) عن مروان بن سالم عن عبد الملك ابن أبي سليمان عن عطاء عن ابن عباس مرفوعًا.\nومن طريق المخلص رواه الحافظ القاسم بن الحافظ ابن عساكر في \"تعزية المسلم\" (٢/ ٢١٤/ ١-٢)، وكذا والده في \"التاريخ\" (١٢/ ٨/ ٢)، ورواه (١/ ١٦/ ١٨٣) من طريق أخرى عن مروان به.\nوهذا إسناد ساقط؛ مروان ضعيف اتفاقًا، بل قال أبو عروبة:\n\"إنه يضع الحديث\"، وأورده ابن الجوزي في \"الموضوعات\" وقال:\n\"لا يصح؛ مروان بن سالم متروك\".\nوتعقبه السيوطي في \"اللآلي\" (٢/ ٤٣٠) بأن له طريقًا أخرى وشواهد، فلينظر فيها.\nقلت: في الطريق الأخرى محمد بن فضيل بن كثير، ولم أجد له ترجمة.\nوالشواهد التي ذكرها ضعيفة كلها، وبعضها أشد ضعفًا من بعض، وليس","vol":"7","page":154},{"text":"فيها ما يمكن الاعتماد عليه لتقوية الحديث به. من ذلك حديث أبي هريرة مرفوعًا بلفظ:\n\"أول تحفة المؤمن إذا مات أن يغفر الله لكل من شيع جنازته\".\nأخرجه الخطيب في \"التاريخ\" (١١/ ٨١و١٢/ ٢١٢)، والديلمي (١/ ١/ ١٠) من طريق أبي معاوية عبد الرحمن بن قيس: حدثنا محمد بن عمرو عن أبي سلمة عنه.\nوعبد الرحمن هذا؛ قال الحافظ:\n\"متروك، كذبه أبو زرعة وغيره\".\nوحديث أنس مثله إلا أنه قال:\n\".... لمن صلى عليه\".\nأخرجه الحكيم في \"نوادر الأصول\" من طريق الحكم بن سنان أبي عون المقرىء: حدثني النمير عن أنس بن مالك مرفوعًا به.\nقلت: وهذا إسناد واه؛ الحكم هذا ضعيف، وشيخه النمير لم أعرفه، وغالب الظن أنه \"النميري\" سقطت ياء النسبة من طابع \"اللآلي\" فمنه نقلت، وهو زياد ابن عبد الله النميري، كثير الرواية عن أنس، وهو ضعيف أيضًا.\n<span data-type=\"title\" id=toc-3178>٣١٦٨ </span>- (إن أول هذه الأمة خيارهم، وآخرهم شرارهم مختلفين متفرقين، فمن كان يؤمن بالله واليوم الآخر فلتأته منيته وهو يأتي إلى الناس ما يحب أن يؤتى إليه) .\nضعيف\nرواه الطبراني (٣/ ٨١/ ١) عن المفضل بن معروف: أخبرنا عون بن","vol":"7","page":155},{"text":"أبي شداد عن عبد الرحمن بن عبد رب الكعبة عن ابن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير المفضل بن معروف؛ فإنه غير معروف، بل هو مما لم يرد له ذكر في شيء من كتب الرواة.\n<span data-type=\"title\" id=toc-3179>٣١٦٩ </span>- (إن أهل البيت إذا تواصلوا أجرى الله عليهم الرزق وكانوا في كنف الرحمن) .\nضعيف جدًا\nرواه العقيلي في \"الضعفاء\" (٢٧١)، وابن عدي (١٠/ ٢و٢٣٦/ ١)، وتمام الرازي في \"الفوائد\" (٥٧/ ١)، وأبو الحسن النعالي في \"جزء من حديثه\" (١٢٦/ ١)، وأبو القاسم الحلبي السراج في \"حديث ابن السقا\" (٧/ ٨٣/ ٢)، وابن عساكر (٢/ ٣٦٩و١٥/ ٣٢٢/ ٢و١٦/ ٤٩/ ٢)، والديلمي (١/ ٢/ ٢٧٧)، عن عبيد الله بن الوليد عن عطاء عن ابن عباس مرفوعًا. وقال العقيلي:\n\"عبيد الله في حديثه مناكير، لا يتابع على كثير من حديثه\"، وساق له هذا الحديث، وقال:\n\"لا يعرف إلا به\".\nوروى عن ابن معين أنه: ليس بشيء، وقال ابن عدي:\n\"ضعيف جدًا، يتبين ضعفه على حديثه\". وقال النسائي في \"الضعفاء\" (١٩):\n\"متروك الحديث\". وقال ابن حبان:\n\"يروى عن الثقات ما لا يشبه حديث الأثبات، حتى يسبق إلى القلب أنه","vol":"7","page":156},{"text":"المعتمد له؛ فاستحق الترك\".\nقلت: فهو علة الحديث؛ وليس من دونه كما ظن المناوي!\n<span data-type=\"title\" id=toc-3180>٣١٧٠ </span>- (ما قرن شيء إلى شيء أحسن من حلم إلى علم) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٨٤) من طريق إبراهيم بن حيان بن حكيم بن حنظلة: حدثني أبي عن أبيه عن جده؛ (فذكره مرفوعًا) .\nوهذا إسناد موضوع؛ آفته إبراهيم بن حيان هذا، وفي ترجمته أورده أبو نعيم، ولم يعرفه، فساق له حديثين آخرين، وبيض له، وسيأتيان برقم (٣٢٦٥و٥٢٧٧)، وقد عرفه ابن عدي فضعفه في \"الكامل\" (١/ ٢٥٣)، وساق له حديثين آخرين، وأشار إلى غيرهما وقال:\n\"عامتها موضوعة\".\nومن فوقه لا يعرفون. انظر الحديث الآتي (٣٢٦٥) .","vol":"7","page":157},{"text":"<span data-type=\"title\" id=toc-3181>٣١٧١ </span>- (إن أهل الجنة ليحتاجون إلى العلماء كما يحتاجون إليهم في الدنيا؛ وذلك أنهم يزورون الله في كل جمعة فيقال لهم: تمنوا، فيقولون: وماذا نتمنى وقد أدخلنا الجنة وأعطينا ما أعطينا؟! فيقال لهم: تمنوا، فيأتون العلماء فيقولون: ماذا نتمنى؟ فيقول لهم: العلماء: تمنوا كذا وكذا، وتمنوا كذا وكذا. فهم محتاجون إليهم في الجنة كما هم محتاجون إليهم في الدنيا) .\nموضوع\nأخرجه الديلمي (١/ ٢/ ٢٦٩)، وابن عساكر (١٤/ ٣٤٥/ ١)،","vol":"7","page":157},{"text":"وابن الدواليبي في \"فضل العلم وفضل حملته\" (ق١١٥/ ٢) من طريق مجاشع ابن عمرو عن محمد بن الزبرقان عن مقاتل بن حيان عن أبي الزبير عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته مجاشع هذا؛ قال ابن معين:\n\"قد رأيته أحد الكذابين\".\nقلت: وذكر له في \"الميزان\" و\"اللسان\" من موضوعاته هذا الحديث.\nومن العجائب أن السيوطي أورده هذا الحديث في \"الجامع الصغير\" من رواية ابن عساكر، مع أنه أورده أيضًا في \"ذيل الأحاديث الموضوعة\" من طريق الديلمي وقال عقبه:\n\"قال في \"الميزان\":\nهذا موضوع، ومجاشع قال فيه ابن معين: أحد الكذابين\".\n<span data-type=\"title\" id=toc-3182>٣١٧٢ </span>- (إن أهل الجنة يتزاورون على النجائب، بيض كأنهن الياقوت، وليس في الجنة شيء من البهائم إلا الإبل والطير) .\nضعيف\nرواه الطبراني (١/ ٢٠٤/ ١): حدثنا محمد بن عبد وس بن كامل: أخبرنا الحسن بن حماد: أخبرنا جابر بن نوح عن واصل بن السائب عن أبي سورة عن أبي أيوب مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالضعفاء، جابر وواصل وأبي سورة؛ كل منهم ضعيف. وقصر الهيثمي فقال في \"المجمع\" (١٠/ ٤١٣):\n\"رواه الطبراني، وفيه جابر بن نوح، وهو ضعيف\"!","vol":"7","page":158},{"text":"<span data-type=\"title\" id=toc-3183>٣١٧٣ </span>- (إن أهل السماء لا يسمعون شيئًا من أهل الأرض إلا الأذان) .\nضعيف جدًا\nرواه أبو بكر المقرىء الأصبهاني في \"الفوائد\" (٣/ ١٧٧/ ٢)، وأبو أمية الطرسوسي في \"مسند عبد الله بن عمر\" (٢٠١/ ١)، وابن الزيات في \"حديثه\" (٣/ ١)، وابن عدي (٢٣٦/ ١)، والديلمي (١/ ٢/ ٢٧٥)، عن عبيد الله الوصافي عن محارب بن دثار عن ابن عمر مرفوعًا. وقال ابن عدي:\n\"والوصافي ضعيف جدًا، يتبين ضعفه على حديثه\".\nوقال النسائي والفلاس:\n\"متروك\".\nوساق له في \"الميزان\" مما أنكر عليه هذا الحديث.","vol":"7","page":159},{"text":"<span data-type=\"title\" id=toc-3184>٣١٧٤ </span>- (إن أهل النار يعظمون في النار، حتى يصير ما بين شحمة أذن أحدهم إلى عاتقه مسيرة سبع مئة عام، وغلظ جلد أحدهم أربعين (وفي رواية: سبعين) ذراعًا، وضرسه أعظم من جبل أحد) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٠٣/ ١) والسياق له، وأحمد (٢/ ٢٦) والرواية الأخرى له، وابن عدي (١٥٢/ ٢) من طريق عمران ابن زيد عن أبي يحيى القتات عن مجاهد عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف، أبو يحيى القتات وعمران بن زيد - وهو أبو يحيى الطويل - كلاهما لين كما في \"التقريب\".","vol":"7","page":159},{"text":"والحديث قال الهيثمي (١٠/ ٣٩١):\n\"رواه أحمد، والطبرانب في \"الكبير\" و\"الأوسط\"، وفي أسانيدهم أبو يحيى القتات، وهو ضعيف، وفيه خلاف، وبقية رجاله أوثق منه\".\nوجملة العاتق منكرة جدًا لمخالفتها حديث أبي هريرة: \"ما بين منكبي الكافر مسيرة ثلاثة أيام للراكب السريع\"، متفق عليه، ونحوها رواية السبعين؛ انظر: \"صحيح الترغيب\" (٢٧/ ٩) .\n<span data-type=\"title\" id=toc-3185>٣١٧٥ </span>- (يا زبير! إن باب الرزق مفتوح من لدن العرش، إلى قرار بطن الأرض، يرزق الله كل عبد على قدر همته ونهمته) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١٠/ ٧٣) من طريق عبد الله بن محمد بن عروة عن هشام بن عروة عن فاطمة بنت المنذر عن أسماء بنت أبي بكر قالت: قال لي الزبير:\nمررت برسول الله - ﷺ - فجبذ عمامتي فالتقت إليه فقال لي: ... فذكره.\nقلت: وهذا موضوع؛ آفته عبد الله هذا - وهو ابن محمد بن يحيى بن عروة ابن الزبير المدني - وهو متهم، قال ابن حبان:\n\"يروي الموضوعات عن الثقات\". وقال أبو حاتم:\n\"متروك الحديث\". وقال أيضًا: \"ضعيف الحديث جدًا\".\nقلت: وهو من رواة الحديث الباطل المتقدم (١٠٤) بلفظ:\n\"من لم يكن عنده صدقة فليلعن اليهود\"!\nوقد ذكره الذهبي في جملة من بلاياه!","vol":"7","page":160},{"text":"<span data-type=\"title\" id=toc-3186>٣١٧٦ </span>- (إن بين أيديكم عقبة كؤودا، لا يجوزها إلا كل ضامر مهزول) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٩٩-٣٠٠) من طريق بقية ابن الوليد عن رجل عن أبي حازم الخناصري الأسدي.\nثم رواه (٥/ ٣٠١-٣٠٢) من طريق السري بن عاصم: أخبرنا إبراهيم بن هراسة عن سفيان الثوري عن أبي الزناد عن أبي حازم - قال: سمعت أبا هريرة يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا ضعيف من الطريق الأولى؛ بقية مدلس وقد عنعنه. والرجل لم يسم.\nومن الطريق الأخرى موضوع؛ لأن السري وإبراهيم بن هراسة متهمان بالكذب.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" (١/ ١٩٤/ ٢) لابن عساكر من حديث أبي هريرة به؛ إلا أنه قال: \"كؤودا مضرسة\".\nنعم قد صح الحديث من رواية أبي الدرداء بلفظ: \"إلا كل مخف\"، وقد خرجته في \"الصحيحة\" برقم (٢٤٨٠) .","vol":"7","page":161},{"text":"<span data-type=\"title\" id=toc-3187>٣١٧٧ </span>- (إن الزناة يأتون تشتعل وجوههم نارًا) .\nمنكر\nرواه الطبراني بإسناد فيه نظر عن عبد الله بن بسر مرفوعًا كما في \"الترغيب\" (٣/ ١٩٠)، وبين علته الهيثمي فقال (٦/ ٢٥٥):","vol":"7","page":161},{"text":"\"رواه الطبراني من طريق محمد بن عبد الله بن بسر عن أبيه ولم أعرفه، وبقية رجاله ثقات\".\nقلت: وساق إسناده ابن أبي حاتم في \"العلل\" (١/ ٤١٥) ولكن وقع فيه سقط في مكان أو أكثر من ذلك، فإنه لم يقع فيه ذكر محمد هذا، فلم أتمكن من أجله أن أعتمد على إسناده وأحكم عليه، وقد قال عقبه:\n\"قال أبي: هذا حديث منكر\".\n<span data-type=\"title\" id=toc-3188>٣١٧٨ </span>- (إن (العشر) عشر الأضحى، و(الوتر) يوم عرفة، و(الشفع) يوم النحر) .\nمنكر\nأخرجه أحمد (٣/ ٣٢٧)، وابن جرير في \"التفسير\" (٣٠/ ١٠٨)، والبزار (ص٢٢٤-زوائده) من طريق زيد بن الحباب: حدثنا عياش بن عقبة: حدثني خير بن نعيم عن أبي الزبير عن جابر مرفوعًا. وقال البزار:\n\"لا نعلمه إلا بهذا الإسناد\".\nقلت: ورجاله ثقات غير أن أبا الزبير مدلس وقد عنعنه، فهي علة الإسناد، فلا يلتبس عليك الأمر بقول الهيثمي فيه (٧/ ١٣٧):\n\"رواه البزار وأحمد، ورجالهما رجال الصحيح غير عياش بن عقبة وهو ثقة\"؛ فإنه لم يصححه بهذا الكلام، ونحوه قول الحافظ ابن كثير في \"تفسيره\":\n\"وهذا إسناد رجاله لا بأس بهم، وعندي أن المتن في رفعه نكارة\".\nقلت: وقد كشفنا لك عن العلة، والحمد لله على توفيقه.","vol":"7","page":162},{"text":"<span data-type=\"title\" id=toc-3189>٣١٧٩ </span>- (إن سالمًا شديد الحب لله ﷿، لو كان لا يخاف الله ما عصاه) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ١٧٧) عن محمد بن إسحاق عن الجراح بن المنهال عن حبيب بن نجيح عن عبد الرحمن بن غنم قال:\nقدمت المدينة في زمان عثمان فأتيت عبد الله بن الأرقم، فقال: حضرت عمر ﵁ عند وفاته مع ابن عباس والمسور بن مخرمة، فقال عمر: سمعت رسول الله - ﷺ - يقول: (فذكره)، فلقيت ابن عباس، فذكرت ذلك له، فقال: صدق، انطلق بنا إلى المسور بن مخرمة حتى يحدثك به، فجئنا المسور، فقلت: إن عبد الله بن الأرقم حدثني بهذا الحديث، قال: حسبك، لا تسل عنه بعد عبد الله بن الأرقم\".\nقلت: وهذا موضوع بهذا التمام؛ آفته الجراح هذا؛ قال البخاري ومسلم: \"منكر الحديث\"، وقال النسائي والدارقطني:\n\"متروك\"، وقال ابن حبان:\n\"كان يكذب في الحديث ويشرب الخمر\".\nوأخرجه أبو نعيم من طريق أبي صالح كاتب الليث: حدثني ابن لهيعة عن عبادة بن نسي عن عبد الرحمن بن غنم به مرفوعًا دون قوله: \"لو كان....\"، ودون القصة.\nوابن لهيعة ضعيف، ونحوه أبو صالح، واسمه عبد الله بن صالح.","vol":"7","page":163},{"text":"<span data-type=\"title\" id=toc-3190>٣١٨٠ </span>- (مه! إن صاحب الدين له سلطان على صاحبه، حتى يقضيه) .\nضعيف جدًا\nأخرجه ابن ماجه (٢٤٢٥) عن حنش عن عكرمة عن ابن","vol":"7","page":163},{"text":"عباس قال:\nجاء رجل يطلب نبي الله - ﷺ - بدين أو بحق، فتكلم ببعض الكلام، فهم صحابة رسول الله - ﷺ - به، فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ حنش هذا لقبه، واسمه الحسين بن قيس أبو علي الرحبي؛ قال الحافظ في \"التقريب\":\n\"متروك\".\nوقال البوصيري في \"الزوائد\" (١٦٩/ ١- نسخة المكتب):\n\"وهذا إسناد ضعيف؛ حنش ... ضعفه أحمد وابن معين وأبو حاتم وأبو زرعة والبخاري والنسائي والعقيلي وابن عدي والجوزجاني والبزار والدارقطني وغيرهم\".\n<span data-type=\"title\" id=toc-3191>٣١٨١ </span>- (إن عثمان لأول من هاجر إلى الله بأهله بعد لوط) .\nضعيف\nرواه الطبراني (١/ ٨/ ٢): حدثنا عبد الله بن أحمد بن حنبل: أخبرنا بشار بن موسى الخفاف: أخبرنا الحسن بن زياد البرجمي - إمام مسجد محمد بن واسع - عن قتادة عن النضر بن أنس عن أنس بن مالك قال:\nخرج عثمان ﵁ مهاجرًا إلى أرض الحبشة ومعه رقية بنت رسول الله - ﷺ -، فاحتبس على النبي - ﷺ - خبرهم، فكان يخرج يتوكف عنهم الخبر، فجاءته، فقال النبي - ﷺ -: ... فذكره.\nوأخرجه ابن أبي عاصم في \"السنة\" (٢/ ٥٩٦/ ١٣١١)، ويعقوب الفسوي في \"تاريخه\" (٣/ ٢٥٥)، وابن عدي (٣٥/ ١-٢) من طريق أخرى عن بشار به، وقال ابن عدي:\n\"وبشار رجل مشهور بالحديث، ويروي عن قوم ثقات، وأرجو أن لا بأس به،","vol":"7","page":164},{"text":"وأنه قد كتب الحديث الكثير، وقد حدث عنه الناس، ولم أر في حديثه شيئًا منكرًا، وقول من وثقه أقرب إلى الصواب ممن ضعفه\".\nكذا قال. وفيه نظر؛ فإن البخاري ممن ضعفه جدًا بعد أن عرفه، فقال:\n\"منكر الحديث، قد رأيته، وكتبت عنه، وتركت حديثه\".\nولذلك قال الحافظ في \"التقريب\":\n\"ضعيف، كثير الغلط، كثير الحديث\".\nوأورده الذهبي في \"الضعفاء والمتروكين\" وقال:\n\"ضعفه أبو زرعة، وقال البخاري: منكر الحديث. وقال ابن عدي: أرجو أنه لا بأس به\".\nوأعله الهيثمي بشيخه الحسن بن زياد فقال (٩/ ٨١):\n\"رواه الطبراني، وفيه الحسن بن زياد البرجمي، ولم أعرفه، وبقية رجاله ثقات\"!\nوالحديث عزاه الحافظ في \"المطالب العالية\" (٤/ ٥٤-٥٥) لأبي يعلى، وسكت عليه، وكذلك فعل في \"الفتح\" (٧/ ١٨٨) بعد أن عزاه ليعقوب بن سفيان! وهذا يعني أنه ليس كل ما سكت عنه حسن من حيث الواقع.\n(تنبيه): عند جميع مخرجي الحديث غير الطبراني زيادة في أوله:\n\"صحبهما الله، إن عثمان.... \".\n<span data-type=\"title\" id=toc-3192>٣١٨٢ </span>- (إن عدة الخلفاء بعدي عدد نقباء موسى) .\nضعيف\nأخرجه ابن عدي (١١٥/ ١-٢)، وابن عساكر في \"تاريخ دمشق\"","vol":"7","page":165},{"text":"(١٦/ ٢٨٦) عن خالد: حدثنا مجالد، عن الشعبي عن مسروق قال: قال رجل لعبد الله بن مسعود: هل حدثكم نبيكم بعدد الخلفاء من بعده، فما سألني أحد عنها قبله (!)، قال: ... فذكره.\nقلت: خالد هذا - وهو ابن يزيد ابن أسد البجلي القسري - قال ابن عدي في آخر ترجمته:\n\"له أحاديث غير ما ذكرت، وأحاديثه كلها لا يتابع عليها، لا إسناد ولا متنًا، ولم أر للمتقدمين فيه قولًا، ولعلهم غفلوا عنه، وقد رأيتهم تكلموا فيمن هو خير من خالد، فلم أجد بدًا من أن أذكره، وأن أبين صورته، وهو عندي ضعيف، إلا أن أحاديثه إفرادات، ومع ضعفه يكتب حديثه\".\nقلت: ومجالد - وهو ابن سعيد - ليس بالقوي أيضًا.\n<span data-type=\"title\" id=toc-3193>٣١٨٣ </span>- (يا غلام! قل: (لا إله إلا الله)، قال: لا أستطيع أن أقولها، قال: ولم؟ قال: لعقوق والدتي، قال: أحية هي؟ قال: نعم، قال: أرسلوا إليها، فارسلوا إليها؛ فجاءت، فقال لها - ﷺ -:\n\"ابنك هو\"؟\nقالت: نعم. قال:\n\"أرأيت لو أن نارًا أججت؛ فقيل لك: إن لم تشفعي له قذفناه في هذه النار\"!؟\nقالت: إذن كنت أشفع له، قال:\n\"فأشهدي الله، وأشهدينا معك بأنك قد رضيت\". قالت: قد رضيت عن ابني، قال:","vol":"7","page":166},{"text":"\"يا غلام! قل: (لا إله إلا الله) \".\nفقال: (لا إله إلا الله)، فقال - ﷺ -:\n\"الحمد لله الذي أنقذه من النار\".\nموضوع.\nأخرجه العقيلي في \"الضعفاء\" (٣/ ٤٦١)، ومن طريقه ابن الجوزي في \"الموضوعات\" (٣/ ٣٧)، والخرائطي في \"مساوىء الأخلاق\" (١٢٠/ ٢٥١)، والبيهقي في \"شعب الإيمان\" (٦/ ١٩٧-١٩٨) والسياق له، و\"الدلائل\" أيضًا (٦/ ٢٠٥-٢٠٦)، والرافعي في \"تاريخ قزوين\" (٢/ ٣٦٩-٣٧٠) من طرق عن فائد بن عبد الرحمن، قال: سمعت عبد الله بن أبي أوفى قال:\nجاء رجل إلى النبي - ﷺ - فقال: يا رسول الله! إن هاهنا غلامًا قد احتضر؛ يقال له: قل: (لا إله إلا الله)، فلا يستطيع أن يقولها. قال:\n\"أليس قد كان يقولها في حياته؟ \" قالوا: بلى، قال: \"فما منعه منها عند موته؟ \".\nقال: فنهض رسول الله - ﷺ - ونهضنا معه حتى أتى الغلام فقال: (فذكره) .\nقال البيهقي:\n\"تفرد به أبو الورقاء - فائد -، وليس بالقوي\"!\nكذا قال، وتساهل، فإن فائدًا هذا أسوأ مما قال، ينبئك عن ذلك ما يأتي من أقوال الحفاظ المتقدمين منهم وغيرهم، فقد قال الهيثمي في \"مجمع الزوائد\" (٨/ ١٤٨) .","vol":"7","page":167},{"text":"\"رواه الطبراني، وأحمد باختصار كثير، وفيه فائد أبو الورقاء، وهو متروك\".\nونحوه في \"الترغيب\" (٣/ ٢٢٢) .\nوفي عزوهما لأحمد نظر؛ لأن ابنه عبد الله لما ساق الطرف الأول من الحديث أتبعه بقوله (٤/ ٣٨٢):\n\"فذكر الحديث بطوله، وكان في كتاب أبي فلم يحدثنا به، وضرب عليه من كتابه؛ لأنه لم يرض حديث فائد بن عبد الرحمن، وكان عنده متروك الحديث\".\nوقال ابن الجوزي:\n\"هذا حديث لا يصح، وفي طريقه فائد، قال أحمد: متروك الحديث، وقال يحيى: ليس بشيء، وقال ابن حبان: لا يجوز الاحتجاج به، وقال العقيلي: لا يتابعه على هذا غلا من هو مثله\".\nقلت: تمام كلام ابن حبان في \"الضعفاء\" (٢/ ٤٠٣):\n\"كان يروي المناكير عن المشاهير، ويأتي عن ابن أبي أوفى بالمعضلات، لا يجوز..\".\n<span data-type=\"title\" id=toc-3194>٣١٨٤ </span>- (إن في الجنة درجة لا ينالها إلا أصحاب الهموم. قال أبو سلمة: فقلت لأبي هريرة: الهموم في المعيشة؟ قال: نعم) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٩١-٢٩٢)، ومن طريقه الديلمي (١/ ٢/ ٢٨٧) قال: حدثنا محمد بن عبد الله أبو بكر: حدثنا حاجب بن أركين: حدثنا سيار بن نصر: حدثنا محمد بن عبد الله المروزي: حدثنا الفضل ابن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا.","vol":"7","page":168},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ سيار بن نصر وشيخه المروزي لم أجد من ترجمهما.\nوحاجب بن أركين هو الفرغاني الضرير المحدث؛ ثقة حافظ توفي سنة ست وثلاث مئة، له ترجمة في \"تاريخ ابن عساكر\" (٤/ ٣٩/ ١-٢) وغيره.\nثم رواه أبو نعيم (٢/ ٣١٩) بإسناد آخر مظلم عن صالح بن عبد الله المروزي: حدثنا الفضل بن موسى به.\nوصالح هذا لعله محرف من (محمد) ولم أعرفه أيضًا، أو العكس.\n<span data-type=\"title\" id=toc-3195>٣١٨٥ </span>- (إن قذف المحصنة يهدم عمل مئة سنة) .\nضعيف\nأخرجه البزار (١/ ٧١/ ١٠٥- كشف الأستار)، والطبراني في \"المعجم الكبير\" (١/ ١٤٧/ ١) عن ليث عن أبي إسحاق عن صلة بن زفر عن حذيفة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو إسحاق هو السبيعي، وكان مدلسًا مختلطًا.\nوليث - وهو ابن أبي سليم - ضعيف لاختلاطه، وبه أعله الهيثمي فقال في \"المجمع\" (٦/ ٢٧٩):\n\"رواه الطبراني، والبزار، وفيه ليث بن أبي سليم وهو ضعيف، وقد يحسن حديثه، وبقية رجاله رجال الصحيح\".\nوعزاه السيوطي للحاكم أيضًا، ولم أره في \"مستدركه\" حتى الآن.\nثم رأيته أخرجه في آخر حديث في \"كتاب الأهوال\" (٤/ ٥٧٣) من الوجه المذكور.","vol":"7","page":169},{"text":"<span data-type=\"title\" id=toc-3196>٣١٨٦ </span>- (إن قلب ابن آدم مثل العصفور، يتقلب في اليوم سبع مرات) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الإخلاص\"، ومن طريقه الحاكم (٤/ ٣٠٧و٣٢٩): حدثني سويد بن سعيد: حدثني بقية بن الوليد عن بحير بن سعد عن خالد بن معدان عن أبي عبيدة بن الجراح مرفوعًا، وقال:\n\"صحيح على شرط مسلم\"! ورده الذهبي بقوله:\n\"قلت: فيه انقطاع\".\nقلت: يعني بين خالد بن معدان وأبي عبيدة؛ فإنه لم يلقه؛ كما قال يعقوب ابن شيبة وأبو نعيم.\nوبقية بن الوليد مدلس وقد عنعنه.\nوسويد بن سعيد فيه ضعف.","vol":"7","page":170},{"text":"<span data-type=\"title\" id=toc-3197>٣١٨٧ </span>- (إن لجهنم بابًا لا يدخله إلا من شفى غيظه في معصية الله ﷿) .\nضعيف\nرواه البزار (٤/ ١٨٧/ ٣٥٠٥)، والديلمي (١/ ٢/ ٢٩٣) عن قدامة بن محمد بن قدامة: حدثنا إسماعيل بن شيبة الطائفي عن عطاء ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن شيبة الطائفي قال فيه الذهبي في \"الميزان\":\n\"واه\".","vol":"7","page":171},{"text":"وضعفه ابن عدي. وساق له بهذا الإسناد أحاديث أخرى وقال:\n\"وكل هذه الأحاديث بهذا الإسناد غير محفوظة\".\nوقال البزار: \"لا يروى عن النبي - ﷺ - إلا بهذا الإسناد، وقدامة ليس به بأس، وإسماعيل حدث بأحاديث لم يتابع عليها\".\nوالحديث عزاه السيوطي لابن أبي الدنيا في \"ذم الغضب\" عن ابن عباس فقال المناوي:\n\"قال الحافظ العراقي: سنده ضعيف. ورواه عنه أيضًا البزار من حديث قدامة بن محمد عن إسماعيل بن شيبة. قال الهيثمي: وهما ضعيفان وقد وثقا، وبقية رجاله رجال الصحيح\".\n<span data-type=\"title\" id=toc-3198>٣١٨٨ </span>- (إن لجواب الكتاب حقًا كرد السلام) .\nضعيف جدًا\nرواه الديلمي في \"مسند الفردوس\" عن ابن عباس مرفوعًا كما في \"الجامع\" وتعقبه المناوي بقوله:\n\"رواه أيضًا ابن لال، ومن طريقه وعنه أورده الديلمي، فلو عزاه له لكان أولى، ثم إن فيه جويبر بن سعيد - قال في \"الكاشف\": تركوه - عن الضحاك، وقد سبق، قال ابن تيمية: والمحفوظ وقفه\".\nقلت: الموقوف رواه أبو بكر بن أبي شيبة في \"كتاب الأدب\" (١/ ١٥٢/ ١) وإسناده هكذا: حدثنا شريك عن العباس بن ذريح عن الشعبي قال: قال ابن عباس: إني لأرى لجواب الكتاب علي حقًا كرد السلام.\nومن هذا الوجه أخرجه البخاري في \"الأدب المفرد\" (رقم١١١٧) و\"التاريخ\" (٤/ ١/ ٧)، وشريك - وهو ابن عبد الله - سيىء الحفظ.","vol":"7","page":171},{"text":"وقد رواه القضاعي (٨٥/ ١) من طريق آخر عن محمد بن مقاتل عن شريك ابن عبد الله عن العباس بن ذريح عن الشعبي عنه وقال:\n\"وليس بالقوي، يعني إسناده\".\nوله طريق أخرى عنه موقوفًا!\nأخرجه المحاملي في \"الأمالي\" (ج٥ رقم٤٨) من طريق عمر بن أبي زائدة عن عبد الله بن أبي السفر عن ابن عباس.\nقلت: رجاله ثقات، ولولا أن هشيمًا عنعنه عن ابن أبي زائدة هذا لحكمت له بالصحة. وعلى كل حال فهو حسن بمجموع الطريقين عنه موقوفًا.\n<span data-type=\"title\" id=toc-3199>٣١٨٩ </span>- (اتق الله في عسرك ويسرك) .\nضعيف\n\"ذكره أبو قرة الزبيدي في \"السنن\" عن المثنى بن الصباح عن كليب بن طليب عن أبيه:\nأنه قدم على رسول الله - ﷺ - فسمعه يقول: ... فذكره\".\nكذا في ترجمة (طليب) من \"الإصابة\".\nقلت: وهذا إسناد ضعيف مظلم؛ كليب بن طليب وأبوه لا يعرفان إلا بهذا الإسناد، ولذلك قال الذهبي في \"التجريد\" (١/ ٢٧٨/ ٢٩٣٩):\n\"وهما مجهولان\".\nوكذا قال ابن الأثير فيما نقله المناوي، وقال:\n\"وبه يعرف ما في رمز المؤلف لحسنه\".\nوأقول: قد ذكرت أكثر من مرة أن رموز \"الجامع\" لا يوثق بها؛ لأسباب شرحتها في مقدمة \"صحيح الجامع\" و\"ضعيف الجامع\"، ومن ذلك اختلاف","vol":"7","page":172},{"text":"النسخ، ففي بعضها ما ليس في البعض الآخر، والمثال بين أيدينا، فهذا الحديث ليس فيه الرمز المذكور في نسخة \"الجامع\" التي عليها \"فيض القدير\"!!\n<span data-type=\"title\" id=toc-3200>٣١٩٠ </span>- (إن لصاحب القرآن عند كل ختمة دعوة مستجابة، وشجرة في الجنة، لو أن غرابًا طار من أصلها لم ينته إلى فرعها حتى يدركه الهرم) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٩/ ٣٩٠) عن رقاد بن إبراهيم: حدثنا أبو عصمة: حدثنا يزيد الرقاشي عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو عصمة هذا - وهو نوح بن أبي مريم، الملقب بـ (الجامع) - جمع كل شيء من العلوم إلا الصدق! قال الحافظ:\n\"كذبوه في الحديث، وقال ابن المبارك: كان يضع\".\nويزيد الرقاشي ضعيف.\nورقاد بن إبراهيم لم أعرفه.","vol":"7","page":173},{"text":"<span data-type=\"title\" id=toc-3201>٣١٩١ </span>- (إن لقمان الحكيم كان يقول: إن الله إذا استودع شيئًا حفظه) .\nضعيف\nرواه عبد بن حميد في \"المنتخب من المسند\" (٩٣/ ٢) عن نهشل الضبي عن أبي غالب عن ابن عمر مرفوعًا.\nومن هذا الوجه أخرجه أحمد (٢/ ٨٧) إلا أنه قال: عن قزعة عن ابن عمر ... وقال مرة نهشل: عن قزعة أو عن أبي غالب.\nقلت: نهشل ثقة؛ كما قال ابن معين، وسائر الرواة ثقات رجال الشيخين غير أبي غالب هذا؛ فقال ابن معين: \"لا أعرفه\". وقال الحافظ: \"مستور\".","vol":"7","page":173},{"text":"قلت: ولما كان الراوي قد تردد في كون الحديث عنه أو عن قزعة، لم يجز الحكم على الحديث بصحة لثقة قزعة، ولا بالضعف لجهالة أبي غالب، وإنما التوقف حتى يترجح لدينا أحد الوجهين. وهذا من الوجهة العملية معناه أن يعامل الحديث معاملة الضعيف ما دام أننا لم نصححه. فتأمل.\nوقد صح الحديث من قوله - ﷺ - لا من قول لقمان، وقد خرجته في \"الصحيحة\" (٢٥٤٧) .\n<span data-type=\"title\" id=toc-3202>٣١٩٢ </span>- (إن لكل شيء نسبة، وإن نسبة الله ﷿ (قل هو الله أحد الله الصمد)، وإن (الصمد) ليس بأجوف) .\nضعيف جدًا\nرواه السلفي في الثاني عشر من \"المشيخة البغدادية\" (٤٩/ ١) عن عثمان بن عبد الرحمن: حدثنا الوازع - يعني: ابن نافع - عن أبي سلمة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ الوازع بن نافع متروك؛ كما قال النسائي وغيره.\nوعثمان بن عبد الرحمن الظاهر انه الحراني المعروف بـ (الطرائفي)، قال الحافظ:\n\"صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعفوه بسبب ذلك حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين\".\nقلت: وقد تابعه علي بن ثابت عن الوازع به، دون قوله: \"وإن الصمد ... \".\nأخرجه أبو بكر القطيعي في \"قطعة من حديثه\" (٧١/ ٢)، والطبراني في \"الأوسط\" (١/ ٢٢٢/ ٧٣٢) .","vol":"7","page":174},{"text":"وعلي بن ثابت - وهو أبو أحمد الجزري - قال الحافظ:\n\"صدوق ربما أخطأ، وقد ضعفه الأزدي بلا حجة\".\nقلت: فالآفة من الوازع بن نافع؛ فالحديث ضعيف جدًا. وقال الهيثمي في \"مجمع الزوائد\" (٧/ ١٤٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه الوازع وهو متروك\".\nوقد روي الشطر الأخير منه بسند آخر أحسن حالًا من هذا، أخرجه الطبراني في \"الكبير\" (١/ ٥٨/ ١) من طريق أبي مسلم قائد الأعمش عن صالح بن حيان عن ابن بريدة عن أبيه رفعه قال:\n\"الصمد الذي لا جوف له\".\nومن هذا الوجه أخرجه أبو الشيخ في \"أحاديثه\" (١٤/ ٢)، والمخلص في \"الفوائد المنتقاة\" (١٠/ ١٤/ ١)، والروياني في \"مسنده\" (٦/ ٨/ ٢)، وابن عدي (١٩٨/ ٢)، والسلفي في \"الثاني عشر من المشيخة البغدادية\" (٥٠/ ١) كلهم من طريق محمد بن عمر الرومي عن أبي مسلم به. وقال ابن عدي:\n\"لا أعرفه عن صالح إلا من رواية قائد الأعمش عنه، وعنه محمد بن عمر الرومي، وصالح بن حيان، عامة ما يرويه غير محفوظ\".\nقلت: هو ضعيف كما جزم به الحافظ في \"التقريب\". ومثله قائد الأعمش، والرومي لين الحديث.\nومن هذا نعلم أن اقتصار الهيثمي (٧/ ١٤٤) في إعلاله إياه بصالح بن حيان فقط فيه تقتصر واضح. وأقبح منه تصحيح الأخ الشيخ نسيب الرفاعي إياه في","vol":"7","page":175},{"text":"\"مختصر تفسير ابن كثير\" (٤/ ٤٤١) غفر الله له.\n<span data-type=\"title\" id=toc-3203>٣١٩٣ </span>- (إن لكل أمة حكيمًا، وحكيم هذه الأمة أبو الدرداء) .\nضعيف جدًا\nرواه الدينوري في \"المجالسة\" (ق٣٠/ ب) - ومن طريقه: ابن عساكر (١٣/ ٣٧١/ ١) -: حدثنا محمد بن يحيى السعدي: أخبرنا أبو أسامة: أخبرنا الأحوص بن حكيم عن أبي الزاهرية عن جبير بن نفير مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فإنه مع إرساله؛ فيه الأحوص بن حكيم، وهو ضعيف الحفظ.\nومحمد بن يحيى السعدي لم أعرفه.\nوالدينوري - وهو أحمد بن مروان - قال الذهبي:\n\"اتهمه الدارقطني، ومشاه غيره\".","vol":"7","page":176},{"text":"<span data-type=\"title\" id=toc-3204>٣١٩٤ </span>- (إن لكل شجرة ثمرة، وثمرة القلب الولد، إن الله لا يرحم من لا يرحم ولده. والذي نفسي بيده! لا يدخل الجنة إلا رحيم. قلنا: يا رسول الله! كلنا يرحم، قال: ليست الرحمة أن يرحم أحدكم صاحبه؛ إنما الرحمة أن يرحم الناس) .\nضعيف جدًا\nرواه البزار (٢/ ٣٧٧/ ١٨٨٩) من طريق أبي المهدي سعيد ابن سنان عن أبي الزاهرية عن كثير بن مرة عن ابن عمر مرفوعًا.\nقال الهيثمي: (٨/ ١٥٥): \"وفيه أبو مهدي سعيد بن سنان؛ وهو ضعيف متروك\". وقال المناوي:","vol":"7","page":176},{"text":"\"قال العلائي: فيه سعيد بن سنان ضعيف جدًا، بل متروك\".\nومن طريقه أخرجه ابن عدي (ق١٧٥/ ١)، وعنه أبو أحمد الحاكم في \"الكنى\" (٢٢٦/ ٢) . وقال ابن عدي:\n\"عامة ما يرويه غير محفوظ\".\n<span data-type=\"title\" id=toc-3205>٣١٩٥ </span>- (هل بقي من والديك أحد؟ قال: أمي، قال: فأبل الله في برها، فإذا فعلت ذلك فأنت حاج، ومعتمر، ومجاهد، فإذا رضيت عنك أمك فاتق الله وبرها) .\nمنكر بهذا السياق والتمام\nأخرجه أبو يعلى في \"مسنده\" (٥/ ١٤٩-١٥٠): حدثنا إبراهيم بن الحجاج: حدثنا ميمون بن نجيح أبو الحسن الناجي: حدثنا الحسن عن أنس قال:\nأتى رجل رسول الله - ﷺ - فقال: إني أشتهي الجهاد ولا أقدر عليه. قال: ... فذكره.\nوأخرجه الطبراني في \"المعجم الأوسط\" (٥/ ٢٣٤/ ٤٤٦٣)، و\"المعجم الصغير\" (ص٤٣- هندية)، والبيهقي في \"شعب الإيمان\" (٦/ ١٧٩/ ٧٨٣٥) من طرق عن إبراهيم بن الحجاج السامي به. وقال الطبراني:\n\"لم يروه عن الحسن إلا ميمون بن نجيح\".\nقلت: روى عنه ثقات آخرون، ولم يوثقه غير ابن حبان (٧/ ٤٧٢) وقال: \"يخطىء\".","vol":"7","page":177},{"text":"وبقية رجاله ثقات، لكن الحسن البصري مدلس، وقد عنعنه، ولم يتنبه لهذا المنذري فقال في \"الترغيب\" (٣/ ٢١٤):\n\"رواه أبو يعلى، والطبراني في \"الصغير\" و\"الأوسط\"، وإسنادهما جيد، ميمون بن نجيح وثقه ابن حبان، وبقية رواته ثقات مشهورون\".\nونحوه في \"مجمع الزوائد\" (٨/ ١٣٨) .\nوالأحاديث بمعناه كثيرة في الكتابين المذكورين وغيرهما، وليس فيها قوله: \"فإذا فعلت..\" إلخ، فهو منكر.\n<span data-type=\"title\" id=toc-3206>٣١٩٦ </span>- (إن لله عبادًا اختصهم لقضاء حوائج الناس، آلى على نفسه أن لا يعذبهم بالنار، فإذا كان يوم القيامة خلوا مع الله ﷿ يحدثهم ويحدثونه، والناس في الحساب) .\nضعيف جدًا\nرواه تمام في \"الفوائد\" (٢٤٠/ ٢): أخبرنا أبو علي محمد ابن هارون بن شعيب الثمامي: حدثنا أبو خليفة الفضل بن الحباب: حدثنا القعنبي عبد الله بن مسلمة بن قعنب عن سلمة بن وردان عن أنس بن مالك مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ محمد بن هارون هذا؛ قال عبد العزيز الكناني:\n\"كان يتهم\". قال الحافظ في \"اللسان\":\n\"وقد وجدت له حديثًا منكرًا\"، ثم ساق له هذا، ثم قال:\n\"وسلمة وإن كان ضعيفًا، لا يحتمل مثل هذا\".\nوله شاهد من حديث إسحاق بن إبراهيم الحنيني قال: حدثنا كثير بن عبد الله","vol":"7","page":178},{"text":"ابن عمرو بن عوف المزني عن أبيه عن جده مرفوعًا.\nرواه أبو محمد الجوهري في \"أربعة مجالس\" (١١٣/ ١)، وأبو القاسم الأصبهاني في \"الترغيب والترهيب\" (١/ ٤٧٣/ ١١٢٩) .\nقلت: وكثير هذا متهم بالكذب.\n<span data-type=\"title\" id=toc-3207>٣١٩٧ </span>- (إن لله عبادًا يضن بهم عن القتل، ويطيل أعمارهم في حسن العمل، ويحسن أرزاقهم، ويحييهم في عافية، ويقبض أرواحهم في عافية [على الفرش]، ويبعثهم في عافية، ويعطيهم منازل الشهداء) .\nضعيف جدًا\nكذا أورده الحافظ ابن حجر في \"بذل الماعون\" (٤٦) من طريق عبد الرحمن بن عبد الله بن مسعود عن أبيه مرفوعًا، وقال:\n\"أخرجه الطبراني، وأبو نعيم في \"الطب\"، وفي سنده حفص بن سليمان، وهو ضعيف\".\nقلت: بل هو متروك الحديث مع إمامته في القراءة؛ كما قال الحافظ نفسه في \"التقريب\".\nوقد أخرجه الطبراني في \"المعجم الكبير\" (٣/ ٧٥/ ١) عن عمرو بن طلحة القناد: أخبرنا حفص بن سليمان عن عبد الملك بن عمير عن عبد الرحمن بن عبد الله عن أبيه مرفوعًا.\nورواه إبراهيم بن طهمان في \"المشيخة\" (١/ ١٤١/ ١) عن نصر أبي جزي عن علي بن الحكم عن أبي الحسن عن سعيد بن عامر مرفوعًا به مختصرًا بلفظ:","vol":"7","page":179},{"text":"\"إن لله ضنائن من عباده، يضن بهم من القتل والأمراض، يعيشهم في عافية، ويميتهم في عافية\".\nونصر هذا - وهو ابن طريف - من المعروفين بوضع الحديث؛ كما قال ابن معين.\nوخالفه سلام بن سعيد المصري فقال: حدثنا أبو الحكم البناني عن أبي الحسن الشامي عن أبي أسماء الرحبي عن أبي هريرة مرفوعًا به، وزاد:\n\"ويدخلهم الجنة في عافية\".\nأخرجه أبو القاسم الحسيني في \"الأمالي\" (١٢/ ١) .\nقلت: وسلام بن سعيد المصري لم أعرفه.\nوأبو الحكم البناني هو علي بن الحكم الذي في الطريق الأولى وهو ثقة.\nوأبو الحسن الشامي لم أعرفه أيضًا.\n<span data-type=\"title\" id=toc-3208>٣١٩٨ </span>- (إن لله مئة وسبع عشرة شريعة، من وافاه بخلق منها دخل الجنة) .\nضعيف جدًا\nأخرجه البزار (ص٥- زوائده)، والبيهقي في \"الشعب\" (٦/ ٣٣٦/ ٨٥٥٠)، والرافعي في \"تاريخ قزوين\" (٣/ ٢٥٦) عن عبد الواحد ابن زيد عن عبد الله بن راشد مولى عثمان مرفوعًا. وقال البزار والبيهقي - واللفظ للأول -:\n\"لا نعلمه عن النبي - ﷺ - إلا من هذا الوجه، وعبد الواحد ليس بالقوي، وعبد الله بن راشد مجهول\".","vol":"7","page":180},{"text":"قلت: عبد الواحد شر من ذلك؛ فقد قال البخاري:\n\"تركوه\" كما في \"الميزان\" للذهبي، وساق له من مناكير هذا الحديث بلفظ:\n\"خلق\" بدل: \"شريعة\".\nوبهذا اللفظ أورده في \"الجامع\" برواية الحكيم، وأبي يعلى، والبيهقي في \"الشعب\".\nوبه أخرجه العقيلي في \"الضعفاء\" (٢٥٢) في ترجمة عبد الواحد هذا، وقال:\n\"لا يتابع عليه، ولا يعرف إلا من وجه لا يثبت\".\nوروى عن البخاري ما تقدم عنه. وعن ابن معين: ليس بشيء. وقال النسائي في \"الضعفاء\" (ص٢٠):\n\"متروك الحديث\".\nثم قال البيهقي: \"وقد خولف في إسناده ومتنه، وهو أيضًا ليس بالقوي\".\nثم ساقه من طريق عبد الرحمن بن زياد، عن عبد الله بن راشد - مولى عثمان بن عفان - قال:سمعت أبا سعيد الخدري.. فذكره مرفوعًا بلفظ:\n\"إن بين يدي الله ﷿ لوحًا فيه ثلاث مئة وخمس عشرة شريعة، يقول الرحمن: وعزتي وجلالي! لا يأتيني عبد من عبادي ما لم يشرك فيه بواحدة منهن إلا أدخلته الجنة\".\nو(عبد الرحمن بن زياد) هو الإفريقي، ضعيف.\nوعبد الله بن راشد ضعفه الدارقطني، وذكره ابن حبان في \"الثقات\"!","vol":"7","page":181},{"text":"<span data-type=\"title\" id=toc-3209>٣١٩٩ </span>- (إن لله ملكًا لو قيل له: التقم السماوات السبع والأرضين بلقمة لفعل، تسبيحه: سبحانك حيث كنت) .\nمنكر\nرواه الطبراني (٣/ ١٢٣/ ١)، وعنه أبو نعيم في \"الحلية\" (٣/ ٣١٨): حدثنا محمد بن عبد الله بن عرس المصري: أخبرنا وهب الله بن رزق أبو هريرة: أخبرنا بشر بن بكر: أخبرنا الأوزاعي: حدثني عطاء عن عبد الله بن عباس مرفوعًا.\nوقال الذهبي في \"العلو\" (ص٦٦ طبع الأنصار):\n\"حديث منكر\". ولم يبين علته. وإنما هي في نقدي وهب الله هذا؛ فإنهم أغفلوه ولم يترجموه، وما ذلك إلا لجهالته وقلة روايته.","vol":"7","page":182},{"text":"<span data-type=\"title\" id=toc-3210>٣٢٠٠ </span>- (إن لله ملكًا موكلًا بمن يقول: يا أرحم الراحمين! فمن قالها ثلاثًا قال الملك: إن أرحم الراحمين قد أقبل عليك فاسأل) .\nضعيف\nأخرجه الحاكم (١/ ٥٤٤) عن فضال بن جبير عن أبي أمامة ﵁ مرفوعًا. ذكره شاهدًا، وقال الذهبي:\n\"فضال؛ ليس بشيء\".\nقلت: قال ابن عدي في \"الكامل\" (٣٢٥/ ١):\n\"ولفضال بن جبير عن أبي أمامة قدر عشرة أحاديث كلها غير محفوظة\".\nقلت: وكأن هذا الحديث الضعيف هو أصل ما اعتاده كثير من المصلين في عمان وغيرها من مدن الأردن؛ من قولهم دبر كل صلاة: \"يا أرحم الراحمين..\"، ثلاثًا، ولا أصل له في السنة الصحيحة، بل هو مفوت سنن كثيرة كما هو مشاهد منهم. وصدق من قال من السلف: ما أحدثت بدعة إلا وأميتت سنة.","vol":"7","page":182},{"text":"ثم روى الحاكم من طريق الفضل بن عيسى عن عمه عن أنس بن مالك ﵁ قال:\nمر رسول الله - ﷺ - برجل وهو يقول: يا أرحم الراحمين! فقال له رسول الله - ﷺ -:\n\"سل؛ فقد نظر الله إليك\".\nوقال الحاكم:\n\"الفضل بن عيسى هو الرقاشي، وأخشى أن يكون عم يزيد بن أبان، إلا أني قد وجدت له شاهدًا من حديث أبي أمامة\".\nثم ساق حديث الترجمة.\nقلت: ويزيد بن أبان - وهو الرقاشي - متروك.\nوالفضل بن عيسى ضعفوه كما في \"المغني\"،. وقال فيه الحافظ:\n\"منكر الحديث\".\n<span data-type=\"title\" id=toc-3211>٣٢٠١ </span>- (اتق الله، وأقم الصلاة، وآت الزكاة، وحج البيت، واعتمر، وبر والديك، وصل رحمك، وأقر الضيف، وأمر بالمعروف، وانه عن المنكر، وزل مع الحق حيثما زال) .\nضعيف\nأخرجه البخاري في \"التاريخ الكبير\" (٤/ ٢/ ٣٠)، وأبو يعلى في \"مسنده\" (٣/ ١٣٧/ ١٥٦٨)، وعنه ابن حبان (٥٨٥٢/الإحسان)، والطبراني في \"المعجم الكبير\" (٢٠/ ٣٢٢/ ٧٦٣) من طريق محمد بن سليمان بن مسمول المخزومي: حدثنا القاسم بن المخول البهزي ثم السلمي، قال سمعت أبي يحدث -","vol":"7","page":183},{"text":"وكان أدرك الجاهلية والإسلام - قال: نصبت حبائل لي بالأبواء، فوقع في حبل منها ظبي، فانقلب الحبل، فخرجنا في أثره أقفوه، فوجدت رجلًا قد أخذه، فتناوعنا إلى النبي - ﷺ -، فوجدناه نازلًا بأبواء تحت شجرة قد استظل بنطع، فقضى به بيننا شطرين، فقلت: يا رسول الله! هذه حبائلي في رجله، قال: \"هو ذاك\". قلت: يا رسول الله! إنا نكون على الماء فترد علينا الإبل وهي عطاش فنسقيها من الماء، هل لنا في ذلك من أجر؟ قال:\n\"نعم، في كل ذات كبد حرى أجر\".\nقلت: يا رسول الله! الإبل الطوال تلقانا وهي مصراة ونحن جياع؟ قال:\n\"قل: يا صاحب الإبل! يا صاحب الإبل! ثلاثًا \"فإن جاء وإلا فحل حرارها فاحلب واشرب وأعد صرارها وبق للبن دواعيه\"، ثم أنشا يحدثنا - ﷺ - يقول:\n\"يأتي على الناس زمان يكون خير المال فيه غنم بين المسجدين - يعني مسجد المدينة ومسجد مكة - تأكل الشجر وترد المياه، يأكل صاحبها من رسلها، ويلبس من أصوافها - أو قال من أشعارها - والفتن ترتكس بين جراثيم العرب، والدماء تسفك\"، يقولها رسول الله - ﷺ - ثلاثًا.\nقلت: يا رسول الله أوصني! قال: ... فذكر الحديث.\nوالسياق للطبراني، وليس البخاري منه إلا حديث الترجمة، وروى منه في \"المعجم الأوسط\" (٧/ ٢٩٦/ ٧٥٤٢) المقطع الأخير: (يأتي على الناس زمان..) إلخ من طريق الشاذكوني: حدثنا محمد بن سليمان بن مسمول المخزومي به. وقال:\nطلا يروى عن (مخول النهزي) إلا بهذا الإسناد، تفرد به الشاذكوني\"!","vol":"7","page":184},{"text":"وهذا من أوهامه أو نسيانه، فقد قرنه في \"الكبير\" بغيره! وعنه أبو يعلى، وعن ثالث البخاري.\nوعلة الحديث (ابن مسمول) هذا - بالمهملة - قال الحافظ في \"الإصابة\" (٣/ ٣٩٣):\n\"ضعيف، وأخرجه ابن السكن من طريقه، وقال: ليس لمخول رواية بغير هذا الإسناد\".\nقلت: وقال الذهبي في ترجمة (ابن مسمول) من \"المغني\":\n\"ضعفوه\".\nوشذ ابن حبان فوثقه! ووافقه العجلي، وساق له ابن عدي في \"الكامل\" بعض المناكير، تقدم بعضها برقم (٢٣٥٧) . ثم قال (٦/ ٢٠٨):\n\"وله غير ما ذكرت، وعامة ما يرويه لا يتابع عليه في إسناده ومتنه\".\nوإن من تمام شذوذ ابن حبان أنه أورد شيخ هذا الضعيف (القاسم بن مخول) في \"ثقاته\" (٥/ ٣٠٦) أيضًا، ولم يرو عنه كما في \"التاريخ\" و\"الجرح\"!\n<span data-type=\"title\" id=toc-3212>٣٢٠٢ </span>- (إن له مرضعًا في الجنة - يعني: إبراهيم بن محمد - ﷺ - -، ولو عاش لكان صديقًا نبيًا، ولو عاش لعتقت أخواله القبط، وما استرق قبطي) .\nضعيف\nأخرجه ابن ماجه (١٥١١)، وابن منده في \"معرفة الصحابة\" (٤٢/ ٢٣١/ ٢)، وابن عساكر في \"التاريخ\" (١/ ٢١٣/ ١) عن إبراهيم بن عثمان بن عبد الله بن المخارق أبي شيبة - وهو جد ابني أبي شيبة - عن الحكم بن عتيبة عن مقسم عن ابن عباس قال:","vol":"7","page":185},{"text":"لما مات بن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم هذا متروك الحديث؛ كما في \"التقريب\".\nوتابعه بقية عن الحكم به.\nأخرجه ابن عساكر (١/ ٢١٥/ ١) من طريق محمد بن يونس: أنبأنا سعد ابن أوس أبو زيد الأنصاري: أنبأنا بقية عنه.\nو(بقية) مدلس وقد عنعنه، فمن المحتمل أن يكون تلقاه عن إبراهيم هذا أو غيره من المتهمين ثم دلسه!\nثم إن في الطريق إليه محمد بن يونس وهو الكديمي؛ وضاع!\nوالجملة الأولى منه، أخرجها ابن عساكر من حديث أنس والبراء وعبد الله بن أبي أوفى مرفوعًا.\nوحديث البراء في \"صحيح البخاري\" (١٣٨٢)، وابن حبان (٦٩١٠-الإحسان)، واستدركه الحاكم (٤/ ٣٨) فوهم، وأخرجه الطيالسي أيضًا (٧٢٩و٧٤٢)، وأحمد (٤/ ٢٨٣و٢٨٤و٢٨٩و٢٩٧و٣٠٠و٣٠٢و٣٠٤)، وابن سعد في \"الطبقات\" (١/ ١٣٩و١٤٠) .\nوالجملة الثانية يشهد لها ما روى أبو عوانة عن إسماعيل السدي قال:\n\"سالت أنس بن مالك قال: قلت: صلى رسول الله - ﷺ - على ابنه إبراهيم؟ قال: لا أدري، رحمة الله على إبراهيم، لو عاش كان صديقًا نبيًا\".\nأخرجه أحمد (٣/ ١٣٣و٢٨٠-٢٨١)، وابن سعد (١/ ١٤٠) .\nقلت: وإسناده صحيح على شرط مسلم.\nوله شاهد من حديث جابر مرفوعًا: \"لو عاش إبراهيم لكان نبيًا\".","vol":"7","page":186},{"text":"أخرجه ابن عساكر (١/ ٢١٣/ ٢) بسند ضعيف عنه.\nوروى البخاري (١٠/ ٤٧٦-فتح)، وابن ماجه (١٥١٠)، وأحمد (٤/ ٣٥٣)، وابن عساكر (١٥/ ٢٧٩/ ٢) عن إسماعيل بن أبي خالد قال:\n\"قلت لعبد الله بن أبي أوفى: رأيت إبراهيم ابن رسول الله - ﷺ -؟ قال: مات وهو صغير، ولو قضي أن يكون بعد محمد - ﷺ - نبي لعاش ابنه، ولكن لا نبي بعده\".\nوأما الجملة الأخيرة فلم أجد لها شاهدًا قويًا موصولًا. وإنما أخرج ابن سعد (١/ ١٤٤) بسند صحيح عن مكحول أن رسول الله - ﷺ - قال في ابنه إبراهيم لما مات:\n\"لو عاش ما رق له خال\".\nومكحول تابعي، فالحديث مرسل، فتبقى هذه الجملة على الضعف لتعريها عن الشاهد القوي. والله أعلم.\nوقد مضى الحديث بأقل تخريجًا مما هنا (٢٢٠) .\n<span data-type=\"title\" id=toc-3213>٣٢٠٣ </span>- (إن من أسرق السراق من سرق منار الأرضين، وإن من أعظم الخطايا من اقتطع مال بغير حق، وإن من أفضل الحسنات لعيادة المريض، وإن من أفضل الشفاعة أن تشفع بين اثنين في نكاح حتى تجمع بينهما، وإن لبس الأنبياء القميص مثل السراويل، وإن مما يساعد به الدعاء عند العطاس) .\nضعيف\nرواه الطبراني في \"المعجم الكبير\" (٢٢/ ٣٣٦/ ٨٤٣)،","vol":"7","page":187},{"text":"والضياء في \"موافقات هشام بن عمار\" (٥٦/ ١) والسياق له، عن معاوية بن يحيى - يعني: الطرابلسي -: حدثنا معاوية بن يزيد عن يزيد بن أبي حبيب عن أبي رهم السمعي مرفوعًا. وقال:\n\"روى منه ابن ماجه ذكر النكاح عن هشام\".\nقلت: أخرجه ابن ماجه (١٩٧٥)، وقال البوصيري في \"الزوائد\" (١٤٣/ ٢): \"هذا إسناد مرسل، أبو رهم هذا اسمه أحزاب بن أسيد - بفتح الهمزة، وقيل: بضمها -، قال البخاري: تابعي. وقال أبو حاتم: ليست له صحبة. وذكره ابن حبان في \"الثقات\" \".\nوسائر رجاله موثقون، وفي بعضهم كلام، والحديث ضعيف لإرساله.\nوفيه (معاوية بن يحيى الأطرابلسي) ضعيف.\nقال في \"التقريب\":\n\"صدوق له أوهام\".\n<span data-type=\"title\" id=toc-3214>٣٢٠٤ </span>- (إن من (المنشآت) التي كن في الدنيا عجائز عمشًا رمصًا) .\nضعيف\nأخرجه الترمذي (٢/ ٢٢٥) من طريق موسى بن عبيدة عن يزيد ابن أبان عن أنس ﵁ مرفوعًا وقال:\n\"حديث غريب؛ لا نعرفه مرفوعًا إلا من حديث موسى بن عبيدة، وموسى ابن عبيدة ويزيد بن أبان الرقاشي في الحديث\".","vol":"7","page":188},{"text":"<span data-type=\"title\" id=toc-3215>٣٢٠٥ </span>- (إن من معادن التقوى تعلمك إلى ما قد علمت علم ما لم تعلم، والنقص فيما قد علمت قلة الزيادة فيه، وإنما يزهد الرجل في علم ما لم يعلم، قلة الانتفاع بما قد علم) .\nضعيف جدًا\nأخرجه ابن جميع في \"معجم الشيوخ\" (ص٣٤٠)، والخطيب في \"التاريخ\" (١/ ٤١٤) من طريق مسور بن عيسى قال: أخبرنا القاسم بن يحيى قال: أخبرنا ياسين عن الزبير عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو الزبير مدلس وقد عنعنه.\nوياسين الزيات متروك؛ كما قال النسائي وغيره.\nومن دونه لم أعرفهما.\nوأخرجه ابن عبد البر في \"الجامع\" (١/ ٩٥) إلا أنه وقع فيه (الميمون بن عيسى أبو عيسى البصري) ولم أعرفه أيضًا.\nوالحديث جزم الشيخ الغماري في كتابه \"المداوي\" (١/ ٥٥١) بأنه موضوع، دون أن يتكلم على إسناده بشيء! ومن الغريب أنه لم يورده في رسالته \"المغير على الأحاديث الموضوعة في الجامع الصغير\".مع واسع الخطو فيه، فقد ذكر فيه بعض الأحاديث الصحيحة مثل قوله - ﷺ -: \"عليكم بالشام\"!","vol":"7","page":189},{"text":"<span data-type=\"title\" id=toc-3216>٣٢٠٦ </span>- (إن من موجبات المغفرة إدخالك السرور على أخيك المسلم: إشباع جوعته، وتنفيس كربته) .\nمنكر\nرواه أبو بكر بن خلاد في \"الجزء الثاني من حديثه\" (ق١١٠/ ١)، وأبو نعيم في \"الحلية\" (٧/ ٩٠) عن يحيى بن هاشم السمسار: أخبرنا سفيان الثوري","vol":"7","page":189},{"text":"عن محمد بن المنكدر عن جابر بن عبد الله مرفوعًا،\nوكذا رواه الحافظ معمر بن عبد الواحد الأصبهاني في \"مجلس من أماليه\" (١٥٤/ ٢) .\nقلت: ويحيى هذا كذبه ابن معين وغيره.\nوتابعه طلحة بن عمرو: حدثنا محمد بن المنكدر به مختصرًا بلفظ:\n\"من موجبات المغفرة إطعام المسلم السغبان\".\nأخرجه الحاكم (٢/ ٥٢٤) وقال: \"صحيح الإسناد\"! ووافقه الذهبي!\nوهو من أوهامه؛ فإن طلحة هذا متروك.\nوله شاهد رواه الدولابي في \"الذرية الطاهرة المطهرة\" كما في أحاديث منتقاة منه (١٣/ ٢): أخبرني أحمد بن الوليد بن الأنطاكي أن ابن أبي فديك حدثهم عن جهم بن عثمان عن عبد الله بن حسن عن أبيه عن جده الحسن بن علي مرفوعًا به دون قوله: \"إشباع ... \".\nوكذا رواه الطبراني (١/ ٢٧٣/ ١) من طريق أخرى عن ابن أبي فديك به\nثم رواه أيضًا (١/ ٢٧٢/ ٢): حدثنا محمد بن عبد الله الحضرمي: حدثنا محمد بن عبادة الواسطي: حدثنا يعقوب بن محمد: أخبرنا جهم بن عثمان به.\nورواه القضاعي (٩٤/ ٢) من طريق آخر عن الحضرمي به.\nوهذا سند ضعيف؛ جهم بن عثمان مجهول كما قال أبو حاتم وغيره. وقال ابنه في \"العلل\" (٢/ ٣٠٩):\n\"قال أبي: هذا حديث منكر\".","vol":"7","page":190},{"text":"<span data-type=\"title\" id=toc-3217>٣٢٠٧ </span>- (إن من نعمة الله على العبد أن يشبهه ولده) .\nضعيف\nرواه الضياء في \"المنتقى من مسموعاته بمرو\" (٣٣/ ١) عن إبراهيم بن يزيد عن الوليد بن عبد الله عن عبد الله مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ إبراهيم هذا هو الخوزي، وهو ضعيف جدًا؛ قال ابن معين:\n\"ليس بثقة\". وقال البخاري:\n\"سكتوا عنه\". وقال النسائي:\n\"متروك الحديث\".\nوالوليد بن عبد الله هو ابن أبي مغيث الحجازي؛ ثقة.\nوالحديث عزاه في \"الجامع الصغير\" للشيرازي في \"الألقاب\" عن إبراهيم النخعي مرسلًا. ولم يتكلم المناوي على إسناده بشيء.","vol":"7","page":191},{"text":"<span data-type=\"title\" id=toc-3218>٣٢٠٨ </span>- (إن ناركم هذه جزء من سبعين جزءًا من نار جهنم، ولولا أنها أطفئت بالماء مرتين ما انتفعتم بها، وإنها لتدعو الله ﷿ أن لا يعيدها فيها) .\nضعيف جدًا\nأخرجه ابن ماجه (٤٣١٨) عن إسماعيل بن أبي خالد عن نفيع أبي داود عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ نفيع هذا متروك، وقد كذبه ابن معين.\nوتوبع؛ فرواه بكر بن بكار: حدثنا جسر بن فرقد: أخبرنا الحسن عن أنس بن مالك به.","vol":"7","page":191},{"text":"أخرجه الحاكم (٤/ ٥٩٣) وقال:\n\"صحيح الإسناد\"! وتعقبه الذهبي بقوله:\n\"قلت: جسر واه، وبكر؛ قال النسائي: ليس بثقة\".\nقلت: والحسن هو البصري؛ وهو مدلس وقد عنعنه، ومن المحتمل أن يكون تلقاه عن نفيع ثم أسقطه!!\nثم وجدت لأكثره شاهدًا قويًا من حديث أبي هريرة ﵁ قال: قال رسول الله - ﷺ -:\n\"إن ناركم هذه جزء من سبعين جزءًا من نار جهنم، وضربت بالبحر (وفي رواية: بالماء) مرتين، ولولا ذلك ما جعل الله فيها منفعة لأحد\".\nأخرجه أحمد (٢/ ٢٤٤)، والحميدي (١١٢٩)، وابن حبان (٢٦٠٨) من طريق سفيان عن أبي الزناد عن الأعرج عنه.\nوالرواية الثانية للحميدي، وإسنادهم صحيح على شرط الشيخين.\nوقد أخرجاه، وكذا ابن حبان (٩/ ٢٧٦/ ٧٤١٩) من طريق أخرى عن أبي الزناد به نحوه دون قوله: \"ولولا ذلك.... إلخ\". وسفيان هو ابن عيينة.\n<span data-type=\"title\" id=toc-3219>٣٢٠٩ </span>- (إن يأجوج ومأجوج لهم نساء يجامعون ما شاؤوا، وشجر يلقحون ما شاؤوا، فلا يموت منهم رجل إلا ترك من ذريته ألفًا فصاعدًا) .\nضعيف\nأخرجه النسائي في \"التفسير\" من \"السنن الكبرى\" (٦/ ٤٠٨","vol":"7","page":192},{"text":"/ ١١٣٣٤) من طريق ابن عمرو بن أوس عن أبيه عن جده به.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير ابن عمرو هذا؛ فإنه لا يعرف.أورده الحافظ في \"باب من نسب إلى أبيه أو.....\" من \"التهذيب\"، وجزم فيه أن اسمه عبد الرحمن. وقال في \"التقريب\":\n\"يقال: اسمه عبد الرحمن، تقدم في ابن أوس\".\nكذا وقع فيه، والصواب: \"في ابن أبي أوس\"؛ فقد قال في أول الباب المشار إليه:\n\"ابن أبي أوس الثقفي، وفي رواية: ابن عمرو بن أوس، يقال: اسمه عبد الرحمن، هو عبد الله\".\nكذا الأصل، ولعله: \"ويقال: هو عبد الله\".\nهذا كل ما ترجمه به، ومنه تبين أن الرجل مجهول لا يعرف.\n<span data-type=\"title\" id=toc-3220>٣٢١٠ </span>- (إنك امرؤ قد حسن الله خلقك، فأحسن خلقك) .\nضعيف\nأخرجه الخرائطي في \"مكارم الأخلاق\" (ص٣) من طريق حلاب جرير: سمعت جرير بن عبد الله يقول: ... فذكره مرفوعًا.\nقلت: وهذا سند ضعيف؛ لجهالة حلاب جرير بن عبد الله.\nوالحديث عزاه السيوطي لابن عساكر؛ قال المناوي:\n\"ورواه أيضًا الخرائطي، والديلمي، وأبو العباس الدغولي في \"الآداب\"؛ قال الحافظ العراقي: وفيه ضعف\".","vol":"7","page":193},{"text":"<span data-type=\"title\" id=toc-3221>٣٢١١ </span>- (إنكم اليوم على دين، وإني مكاثر بكم الأمم، فلا تمشوا بعدي القهقري) .\nضعيف\nأخرجه أحمد (٣/ ٣٥٤)، وأبو يعلى (٤/ ١٠١/ ٢١٣٣) والسياق لهما، والبزار (٤/ ١٧٦/ ٣٤٧٩) عن مجالد عن الشعبي عن جابر بن عبد الله مرفوعًا.\nوهذا إسناد فيه ضعف؛ رجاله ثقات غير مجالد - وهو ابن سعيد - وليس بالقوي، ولم أجد ما أقوي به حديثه هذا.","vol":"7","page":194},{"text":"<span data-type=\"title\" id=toc-3222>٣٢١٢ </span>- (إنكم ستبتلون في أهل بيتي من بعدي) .\nضعيف\nأخرجه البزار (٣/ ٤٣٣/ ٢٦٤٥-الكشف)، والطبراني في \"الكبير\" (١/ ٢٠٦/ ١) عن عباد بن يعقوب الأسدي: أخبرنا علي بن هاشم عن شقيق بن أبي عبد الله: حدثني عمارة بن يحيى بن خالد بن عرفطة قال:\n\"كنا عند خالد بن عرفطة يوم قتل الحسين بن علي ﵁، فقال لنا خالد: هذا ما سمعت من رسول الله - ﷺ - يقول: ... \"، فذكره.\nقلت: وهذا إسناد ضعيف؛ عمارة هذا لم أجد من ترجمه، وقد ذكره الحافظ في الرواة عن جده خالد بن عرفطة.\nثم رأيته في \"ثقات ابن حبان\" (٥/ ٢٤٤) برواية شقيق، ولا يعرف إلا به. وسائر الرواة ثقات، لكن الأسدي هذا من غلاة الشيعة ورؤوس البدع، لكنه صادق في الحديث؛ كما قال الذهبي.\nوقد تابعه محمد بن الصلت عن علي بن هاشم به.","vol":"7","page":194},{"text":"أخرجه البخاري في \"التاريخ\" (٣/ ٢/ ٤٩٨) لكن وقع فيه: \"سفيان بن أبي عبد الله\"، وهو خطأ مطبعي؛ فإنه ليس لسفيان هذا ترجمة عنده، وإنما هي لشقيق بن أبي عبد الله.\nوتساهل الهيثمي كعادته فقال (٩/ ١٩٤):\nطرواه الطبراني والبزار، ورجال الطبراني رجال الصحيح، غير (عمارة)، وقد وثقه ابن حبان\"! وأقره المناوي في \"الفيض\"، وأكده في \"التيسير\" فقال: \"ورجاله ثقات\"! ولم يتعقبه الشيخ الغماري في \"المداوي\" إلا في ضبطه عن (عرفطة) بالفتح، وبين أن الصواب بضم العين ... والفاء، وسكت عن بيان علة الحديث، فعله نزعه عرق التشيع!\n<span data-type=\"title\" id=toc-3223>٣٢١٣ </span>- (إن الله قد ذبح كل نون في البحر لبني آدم) .\nضعيف جدًا\nأخرجه الدارقطني (٥٣٨) عن أبراهيم بن يزيد الخوزي عن عمرو بن دينار عن عبد الله بن سرجس - وكان شيخًا قديمًا - قال: (فذكره) مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الخوزي هذا متروك.","vol":"7","page":195},{"text":"<span data-type=\"title\" id=toc-3224>٣٢١٤ </span>- (إنكم لتبخلون وتبنون وتجهلون، وإنكم لمن ريحان الله) .\nضعيف\nأخرجه الترمذي (١/ ٣٤٨)، وأحمد (٦/ ٤٠٩)، والحربي في \"الغريب\" (٥/ ١٥٧/ ١)، والقاضي أحمد بن سليمان بن حذلم في \"حديثه\" (١/ ١٤٦-١٤٧)، والخطيب في \"التاريخ\" (٥/ ٣٠٠) من طريق ابن أبي سويد قال: سمعت عمر بن عبد العزيز يقول: زعمت المرأة الصالحة خولة بنت","vol":"7","page":195},{"text":"حكيم قالت: خرج رسول الله - ﷺ - ذات يوم وهو محتضن أحد ابني ابنته وهو يقول: ... فذكره. وقال الترمذي:\n\"لا نعرف لعمر بن عبد العزيز سماعًا من خولة\".\nقلت: فالسند ضعيف لانقطاعه. لكن له علة أخرى وهي الجهالة؛ فإن ابن أبي سويد - واسمه محمد - مجهول؛ كما في \"التقريب\".\nوالجملة الأولى صحيحة؛ فإن لها شواهد، فانظر \"تخريج المشكاة\" (٤٦٩١و٤٦٩٢) والحديث الآتي برقم (٤٧٦٤) .\n<span data-type=\"title\" id=toc-3225>٣٢١٥ </span>- (يطبع المؤمن على كل خلق، ليس الخيانة والكذب) .\nضعيف\nروي من حديث عبد الله بن عمر، وسعد بن أبي وقاص، وأبي أمامة، وعبد الله بن أبي أوفى.\n١- أما حديث ابن عمر، فيرويه عبيد الله بن الوليد الوصافي عن محارب بن دثار عنه مرفوعًا به.\nأخرجه ابن أبي عاصم في \"السنة\" (١١٥)، وابن عدي في \"الكامل\" (٢٣٦/ ١)، والبيهقي في \"شعب الإيمان\" (٢/ ٤٧/ ٢) من طريقين عنه، وقال ابن عدي:\n\"الوصافي ضعيف جدًا، يتبين ضعفه على حديثه\".\nوهو كما قال، واقتصر الحافظ على قوله فيه: \"ضعيف\".\n٢- وأما حديث سعد؛ فله عنه طريقان:","vol":"7","page":196},{"text":"الأولى: عن علي بن هاشم بن البريد عن الأعمش عن أبي إسحاق عن مصعب بن سعد عن أبيه مرفوعًا.\nأخرجه البزار (ص١٦-زوائده)، وأبو يعلى (١/ ٢٠٣)، والبيهقي في \"الشعب\" (٢/ ٤٧/ ٢)، والقضاعي (٤٨/ ٢)، وقال البزار:\n\"روي عن سعد من غير وجه موقوفًا، ولا نعلم أسنده إلا علي بن هاشم بهذا الإسناد\".\nقلت: ورجاله ثقات كلهم رجال مسلم، غير أن أبا إسحاق - وهو السبيعي - مدلس وقد عنعنه، وابن البريد قد خولف في إسناده كما يأتي بعده.\nوالأخرى: عن أبي شيبة عن سلمة بن كهيل عن مصعب بن سعد عن سعد ابن مالك به.\nأخرجه ابن عدي (ق٢/ ١) .\nوأبو شيبة هذا اسمه إبراهيم بن عثمان بن أبي شيبة، وهو هالك؛ كما قال الذهبي، وقال الحافظ:\n\"متروك الحديث\".\nقلت: ومع ضعفه الشديد، فقد خالفه في رفعه سفيان الثوري؛ فقال: عن سلمة بن كهيل به موقوفًا على سعد.\nأخرجه أبو بكر بن شيبة في \"كتاب الإيمان\" (رقم٨١-بتحقيقي): حدثنا يحيى بن سعيد عن سفيان به.\nوهذا إسناد صحيح موقوف على شرط الشيخين.\nوأخرجه ابن وهب في \"الجامع\" (ص٧٩): أخبرني جرير بن حازم عن","vol":"7","page":197},{"text":"شعبة بن الحجاج أن سعد بن أبي وقاص قال: ... فذكره موقوفًا عليه.\nوهذا رجاله ثقات أيضًا لكنه منقطع.\nولذلك قال الدارقطني في \"العلل\" - بعد أن ذكره من حديث سعد مرفوعًا وموقوفًا -:\n\"الموقوف أشبه بالصواب\".\n٣- وأما حديث أبي أمامة؛ فيرويه وكيع: أخبرنا الأعمش قال: حدثت عن أبي أمامة به.\nأخرجه ابن أبي شيبة (رقم٨٢)، ومن طريقه ابن أبي عاصم (١١٤): حدثنا وكيع به، وبهذا الإسناد أخرجه أحمد أيضًا (٥/ ٢٥٢) .\nورجاله ثقات، فهو صحيح لولا جهالة شيخ الأعمش، وقد رواه غير وكيع عن الأعمش عن أبي إسحاق عن مصعب بن سعد عن أبيه مرفوعًا، كما مضى بيانه في الحديث (٢)، وهذا أصح منه؛ لأن وكيعًا أحفظ من ابن البريد. والله أعلم.\n٤- وأما حديث عبد الله بن أبي أوفى؛ فيرويه سعيد بن زربي عن ثابت البناني عنه مرفوعًا به.\nأخرجه البيهقي (٢/ ١٠٥/ ٢) وقال:\n\"سعيد بن زربي من الضعفاء\". وقال الحافظ:\n\"منكر الحديث\".\nقلت: وجملة القول: إن الحديث ضعيف من جميع طرقه، وليس فيها ما يمكن أن يعضد به، إلا الموقوف، فإن كان له حكم المرفوع فهو شاهد قوي، ولكن لم يتبين لي ذلك. والله أعلم.","vol":"7","page":198},{"text":"<span data-type=\"title\" id=toc-3226>٣٢١٦ </span>- (اتقوا الله في الصلاة، اتقوا الله في الصلاة، (ثلاثًا)، اتقوا الله فيما ملكت أيمانكم، اتقوا الله في الضعيفين: المرأة الأرملة والصبي اليتيم، اتقوا الله في الصلاة) .\nضعيف جدًا\nأخرجه البيهقي في \"شعب الإيمان\" (٧/ ٤٧٧/ ١١٠٥٣) من طريق أبي المعتمر عمار بن زربي: حدثنا بشر بن منصور، عن ثابت عن أنس قال: كنا عند رسول الله - ﷺ - حيث حضرته الوفاة، قال: فقال لنا: (فذكره) فجعل يرددها وهو يقول: \"الصلاة\"، وهو يغرغر حتى فاضت نفسه.\nقلت: وهذا إسناد ضعيف جدًا، آفته (عمار بن زربي)؛ فإنه متهم؛ قال ابن أبي حاتم (٣/ ٣٩):\n\"سألت أبي عنه؟ فقال: \"كذاب متروك الحديث\"، وضرب على حديثه، ولم يقرأه علينا\".\nوضعفه العقيلي وابن عدي وغيرهما، وشذ ابن حبان - كعادته - فذكره في \"الثقات\" (٨/ ٥١٧) وقال:\n\"يغرب ويخطىء\"\nومثله في الشذوذ، ما جاء في \"الكنى والأسماء\" للدولابي (٢/ ١٢٠):\nحدثنا أحمد بن شعيب قال:حدثنا أحمد بن سيار أبو أيوب قال: حدثنا عمار بن زربي أبو المعتمر البصري - وكان ثقة - قال: حدثنا المعتمر بن سليمان ... فذكر حديثًا في التعرض لنفحات الله، كنت خرجته في \"الصحيحة\" (١٨٩٠) من طرق أخرى، فقوله: \"وكان ثقة\" لا أدري من قاله، ومن دونه ثقتان،","vol":"7","page":199},{"text":"فأستبعد أن يكون أحدهما هو الموثق، وخصوصًا (أحمد بن شعيب) وهو الإمام النسائي، فإنه لو كان ذلك منه لعرفه الحفاظ كالذهبي والعسقلاني، ولذكروه في ترجمة الرجل، فإعراضهم عنه دليل على أنه لا أصل له.\nفإذن؛ من أين جاء هذا التوثيق؟ وعليه أقول:\nإما أن يكون مقحمًا من بعض النساخ، أو هو من أوهام الدولابي نفسه، فإنه متكلم فيه. والله أعلم.\nهذا، وقد غفل عن علة الحديث المناوي، وتبعه في ذلك من تخصص بتتبع زلاته؛ فوقع فيها، فقال المناوي في \"فيض القدير\":\n\"رمز المصنف لحسنه، لكن فيه (بشر بن منصور الحناط / الأصل الخياط) أورده الذهبي في \"المتروكين\"، وقال: هو مجهول قبل المئتين\".\nفتعقبه الشيخ الغماري في \"المداوي\" (١/ ١٥٨) بما خلاصته: \"إن (بشر ابن منصور الحناط) ثقة، فالحديث حسن كما قال المصنف، لا سيما وقد ورد عن أنس من طريق آخر على شرط الصحيح مختصرًا\".\nقلت: ولي على هذا التعقب ملاحظات:\nالأولى: متابعته في الغفلة عن العلة الحقيقية، وهي (عمار بن زربي) ولو أنه تنبه لها لأرعد وأزبد على المناوي!\nالثانية: موافقته إياه على أن (بشرًا) هذا هو الحناط، وهو خطأ لأمرين اثنين:\nأحدهما: أنهم لم يذكروا في الرواة عنه (عمارًا) هذا. وإنما ذكروه في الرواة عن (بشر بن منصور السليمي) .\nوالآخر: أن لعمار هذا حديثاُ آخر قال فيه: حدثنا بشر بن منصور عن شعيب","vol":"7","page":200},{"text":"ابن الحبحاب بإسناد آخر عن عبد الله بن الشخير ... وقد مضى لفظه وتخريجه برقم (٢٨٦٨)، وقد ذكروا (شعيبًا) هذا في شيوخ (بشر بن منصور السليمي) فهو إذن شيخ عمار في حديث الترجمة، وليس (الحناط)، أقول هذا بيانًا للحقيقة، والسليمي ثقة، وقريب منه (الحناط) .\nالثالثة: إذا كان (الحناط) ثقة، فهل هذا كاف في الحكم على الحديث بالحسن؟! أم لا بد من نظر في سائر رواة الإسناد، وهذا مما لم يفعله وإلا لما وقع في تلك الغفلة!\nالرابعة: هب أنه توهم أنه ثقة كسائر رجاله، فلماذا اقتصر في الحكم عليه بالحسن دون الصحة، وإن كان في رأيه فيهم من تكلم فيه بكلام يمنع الحكم عليه بالصحة فلم لم يبينه؟ أهكذا يكون تحقيق من يأذن لأصحابه بأن يلقبوه بالحافظ ويصفوه بذلك في الكتاب المذكور مما طبع في حياته أو بعد وفاته؟!\nوأخيرًا: قوله في حديث أنس: \"على شرط الصحيح\" فيه تساهل؛ لأنه من رواية قتادة عن أنس، وقتادة مدلس. وقد يغتفر هذا في الشواهد فكان عليه أن يكثر منها تقوية للحديث لو كان له شواهد بتمامه، وهيهات! وقد كنت خرجت بعضها في بعض تأليفاتي، مثل \"الصحيحة\" (٨٦٨) و\"الإرواء\" (٢١٧٨)، وهي مختصرة ليس فيها الجملة الأخيرة: \"اتقوا الله في الضعيفين ... \"، ولا تكرار جملة الصلاة وما بعدها.\nوإنما ثبتت الجملة الأخيرة بلفظ.\n\"اللهم إني أحرج حق الضعيفين: اليتيم والمرأة\".\nوهو مخرج في \"الصحيحة\" برقم (١٠١٥) .","vol":"7","page":201},{"text":"<span data-type=\"title\" id=toc-3227>٣٢١٧ </span>- (إنما الأمل رحمة من الله لأمتي، لولا الأمل ما أرضعت أم ولدًا، ولا غرس غارس شجرًا) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٢/ ٥١-٥٢)، والديلمي في \"مسند الفردوس\" (١/ ٢/ ٣٢١) من طريق محمد بن إسماعيل بن هارون الرازي بسنده الصحيح عن أنس مرفوعًا به. وقال الخطيب:\n\"هذا حديث باطل، لا أعلم جاء به إلا محمد بن إسماعيل الرازي، وكان غير ثقة\".\nوساق له أحاديث أخرى وصفها كلها بأنها باطلة، وقال الذهبي:\n\"هي من وضعه\".","vol":"7","page":202},{"text":"<span data-type=\"title\" id=toc-3228>٣٢١٨ </span>- (إنما الأسود لبطنه وفرجه) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (ص١١٨)، وابن أبي حاتم في \"العلل\" (٢/ ٢٩٢) من طريق خالد بن محمد - من آل الزبير - قال:\nخرجنا نتلقى الوليد بن عبد الملك مع علي بن الحسين، فعرض حبشي لركابنا، فقال علي بن الحسين: حدثتني أم أيمن، أو قال: سمعت أم أيمن تقول: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال العقيلي:\n\"خالد بن محمد لا يتابع على حديثه، وفي هذا المتن رواية أخرى من وجه أيضًا لين لا يثبت\" وقال ابن أبي حاتم:\n\"قال أبي: هذا حديث منكر، وخالد مجهول\".\nوأما ابن حبان فأورده في \"الثقات\" (٢/ ٧٤) على قاعدته في توثيق","vol":"7","page":202},{"text":"المجهولين، لا سيما وقد ضعفه جدًا إمام الأئمة البخاري بقوله: \"منكر الحديث\". وهذا أقل ما يقال في هذا الراوي لحديث الترجمة؛ فإنه باطل ظاهر البطلان؛ لمخالفته لما هو معلوم بالضرورة من دين الإسلام أن المدح والقدح ليس على اللون والجنس؛ وإنما على العمل الصالح؛ (إن أكرمكم عند الله أتقاكم) [١٣/ الحجرات]، وقوله - ﷺ -: \"لا فضل لعربي على عجمي إلا بالتقوي\"؛ ولذلك فقد أحسن ابن الجوزي صنعًا بإيراده هذا الحديث في \"الموضوعات\"، ومن تعقبه، فما صنع شيئًا.\nوأما الرواية الأخرى التي أشار إليها العقيلي في كلامه السابق؛ فالظاهر أنه يشير إلى حديث ابن عباس مرفوعًا بلفظ:\n\"دعوني من السودان، إنما الأسود لبطنه وفرجه\".\nوهو موضوع أيضًا على ما سبق مني تحقيقه برقم (٧٢٧)؛ فراجعه إن شئت.\n<span data-type=\"title\" id=toc-3229>٣٢١٩ </span>- (إنما أنا عبد آكل كما يأكل العبد، وأشرب كما يشرب العبد) .\nمنكر بذكر الشرب\nرواه الديلمي (١/ ٢/ ٣٢٠) من طريق زكريا الساجي: حدثنا سهل بن بحر: حدثنا عبد الله بن رشيد: حدثنا أبو عبيدة عن قتادة عن زرارة بن أوفى عن أبي هريرة عن النبي - ﷺ -:\nأنه أتي بهدية فلم يجد شيئًا يضعها عليه فقال: ضعها على الحصي - يعني: الأرض -، ثم نزل فأكل، ثم قال: ... فذكره\nقلت: وهذا إسناد ضعيف؛ أبو عبيدة هذا لم أعرفه.","vol":"7","page":203},{"text":"وعبد الله بن رشيد قال البيهقي: لا يحتج به.\nوالحديث عزاه السيوطي في \"الجامع الصغير\" لابن عدي عن أنس. وزاد عليه المناوي فقال:\n\"وكذا الديلمي، وابن أبي شيبة. قال بعض شراح \"الشفاء\": وسنده ضعيف\".\nقلت: وفي إسناد ابن عدي في \"الكامل\" (٥/ ٣٣٤) إبراهيم بن سليمان الزيات البلخي: حدثنا عبد الحكم - وهو ابن عبد الله القسملي - ...، وكلاهما ضعيف.\nوروي عن البخاري أنه قال:\n\"منكر الحديث\".\nوابن أبي شيبة إنما في \"المصنف\" (٨/ ٣١٣/ ٤٥٦٨) عن مجاهد مرسلًا، ليس فيه جملة الشرب، ولا لفظة العبد! فهذا من تخاليط المناوي الكثيرة، وقد شاركه في شيء منها الشيخ الغماري في \"المداوي\" (٢/ ٥٦٤) فخلط في التخريج بين هذه الرواية المنكرة، والرواية المحفوظة الآتية. وأغرب منه أنه أحال في بعضها بقوله: \"وسيأتي في حرف \"لا\"، وهو أول حديث فيه\". ولم ينزله هناك مطلقًا لا في أوله ولا في آخره!! وقد زاد في الخلط في أول الكتاب (١/ ٤٠-٤٣) بصورة عجيبة تلفت النظر؛ لأن عامة القراء لا يستطيعون أن يميزوا ما صح من تلك الروايات مما لم يصح؛ لأنه هو لم يميزها، بل تركها كما نقلها بأسانيدها! والله المستعان.\nقلت: والمحفوظ في هذا الحديث \" ... وأجلس كما يجلس العبد \"، وقد سبق تخريجه في \"الصحيحة\" (٥٤٤) و(٦٨٦) .","vol":"7","page":204},{"text":"<span data-type=\"title\" id=toc-3230>٣٢٢٠ </span>- (إنما بعثت رحمة ولم أبعث عذابًا) .\nشاذ أو منكر\nرواه أبو بكر أحمد بن جرير السلماسي في \"حديث أبي علي اللحياني\" (٥-٦) عنه قال: حدثنا أبو محمد يحيى بن محمد بن صاعد قال: حدثنا العباس قال: حدثنا مروان قال: حدثنا يزيد بن كيسان عن أبي حازم عن أبي هريرة قال: قيل: يا رسول الله: ادع الله على المشركين. فقال: ... فذكره.\nوأخرجه العقيلي في \"الضعفاء\" (٤٥٣) عن داود بن عمرو الضبي قال: حدثنا هياج بن بسطام قال: حدثنا يزيد بن كيسان به. إلا أنه قال: \"ولم أبعث لعانًا\"، وقال:\n\"هياج بن بسطام؛ قال يحيى: ليس بشيء\"، ثم قال العقيلي:\n\"ولا يتابع عليه ولا على شيء من حديثه من غير هذا الطريق معروف بإسناد صالح\".\nوكأنه يشير إلى ما رواه مروان بن معاوية الفزاري: حدثنا يزيد - وهو ابن كيسان - عن أبي حازم به. ولفظه:\n\"قال: قيل يا رسول الله! ادع على المشركين، قال: إني لم أبعث لعانًا، وإنما بعثت رحمة\".\nأخرجه مسلم (٨/ ٢٤)، والبخاري في \"الأدب المفرد\" (٣٢١) .\nقلت: العباس الراوي عنه ابن صاعد في الطريق الأولى لم أعرفه، ويحتمل أنه محرف من (عباد) - وهو ابن الوليد الغبري -؛ فقد ذكره الذهبي في شيوخ ابن صاعد من \"السير\" (١٤/ ٥٠٢)، وكذا المزي في ترجمة (عباد) من \"التهذيب\".\nوهو صدوق، وإلا؛ فمجهول لم أعرفه.","vol":"7","page":205},{"text":"وقد وردت الجملة الأولى منه بزيادة: \"مهداة\"، وسبق تخريجها برقم (٤٩٠) .\nوأخرج الطبراني عن كريز بن أسامة - وقد كان وفد إلى النبي - ﷺ - - قال: \"قيل: يا رسول الله! ادع الله على بني عامر، فقال: إنب لم أبعث لعانًا\".\nقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٧٢):\n\"وفيه جماعة لم أعرفهم\".\nقلت: ومما سبق يتبين لنا أن الحديث بلفظ: (عذابًا) شاذ؛ إن كان من رواته (عباد)، وإلا فهو منكر إن كان عن (العباس)، وأن المحفوظ بلفظ: (لعانًا)، وقد خرجته في \"الصحيحة\" (٣٩٤٥) .\n(تنبيه) لقد أعل المناوي حديث الطبراني بقول الهيثمي المذكور، ثم قصر في \"التعبير\"، فقال: \"فيه مجهول\"! فتتبعه الشيخ الغماري في صفحة كاملة (٣/ ٣٠-٣١) مبينًا تناقض المناوي، وأما الحديث فسكت عنه، ولم يذكر حديث أبي هريرة شاهدًا له! فهل نصح قراءه؟!\n<span data-type=\"title\" id=toc-3231>٣٢٢١ </span>- (إنما سماهم الله الأبرار لأنهم بروا الآباء والأبناء) .\nضعيف\nرواه ابن عساكر (١٧/ ٢٠١/ ١) عن موسى بن محمد: أخبرنا هشام ابن عمار: أخبرنا عيسى بن يونس بن أبي إسحاق: حدثني عبيد الله عن محارب عن ابن عمر قال: قال رسول الله - ﷺ -: ... فذكره في ترجمة موسى هذا، وجده خالد، ويكنى أبا عمران الخياط السابري. نقل عن الخطيب أنه وثقه.\nقلت: وهذا سند ضعيف؛ عبيد الله هو ابن الوليد الوصافي؛ وهو ضعيف؛ كما في \"التقريب\". وكذا قال الهيثمي في \"مجمع الزوائد\" (٨/ ١٤٦)،","vol":"7","page":206},{"text":"ونسبه للطبراني بلفظ:\n\"..... والأمهات والأبناء، كما أن لوالديك عليك حقًا، كذلك لولدك\".\nورواه البخاري في \"الأدب المفرد\" (٩٤)، وأبو نعيم (١٠/ ٣٢) من هذا الوجه موقوفًا على ابن عمر، وهو الأشبه. فكلام المناوي في تعقبه على السيوطي أنه لم يعزه إليه يوهم أنه عنده مرفوع أيضًا وليس كذلك؛ فاقتضى التنبيه.\nومن طريق محارب بن دثار رواه الدينوري في \"المجالسة\" (ص١٣٢) ومن طريق ابن عساكر (١٦/ ١٣٦/ ١) مقطوعًا موقوفًا عليه.\nورواه أبو نعيم (٧/ ٨١) بسنده عن سفيان الثوري قوله.\nثم رأيت الشيخ الغماري في \"المداوي\" (٢/ ٥٦٤-٥٦٥) قد أنكر على المناوي تعقبه للسيوطي، وبالغ في ذلك ونسبه إلى الجهل المفرط، وشغله ذلك عن بيان مرتبة الحديث كغالب عادته!!\n<span data-type=\"title\" id=toc-3232>٣٢٢٢ </span>- (إنما سمي البيت العتيق لأن الله ﷿ أعتقه من الجبابرة، فلم يظهر عليه جبار قط) .\nضعيف\nرواه الترمذي (٢/ ٢٠٠)، والبخاري في \"التاريخ\" (١/ ١/ ٢٠١)، والحاكم (٢/ ٣٨٩)، وابن عساكر في \"تاريخ دمشق\" (١٥/ ٣٣٤/ ٢)، وابن الأعرابي في \"معجمه\" (٢٢٣/ ٢) عن عبد الله بن صالح: حدثني الليث بن سعد قال: حدثني عبد الرحمن بن خالد بن مسافر عن ابن شهاب عن محمد بن عروة بن الزبير عن عمه عبد الله بن الزبير مرفوعًا. وقال ابن عساكر:\n\"رواه معمر عن الزهري فوقفه ولم يوصله\"، ثم ساق من طريق عبد الرزاق عنه عن الزهري أن ابن الزبير قال: ... فذكره موقوفًا.","vol":"7","page":207},{"text":"ثم رواه الترمذي من طريق قتيبة: حدثنا الليث عن عقيل عن الزهري عن النبي - ﷺ - مرسلًا نحوه.\nقلت: والإسناد الأول ضعيف؛ من أجل عبد الله بن صالح؛ فإنه سيىء الحفظ، لا سيما وقد خالفه قتيبة فرواه عن الليث عن عقيل عن الزهري مرسلًا. فهذا أصح.\nوالحديث أورده ابن أبي حاتم في \"العلل\" (١/ ٢٧٤-٢٧٥) من الوجه الأول، ومن طريق صالح بن أبي الأخضر عن الزهري عن سعيد بن المسيب وأبي سلمة عن أبي هريرة مرفوعًا، ثم من الطريق الثانية عن معمر عن الزهري عن محمد بن عروة عن عبد الله بن الزبير موقوفًا، ثم قال في رواية ابن أبي الأخضر:\n\"هذا خطأ، وحديث معمر عندي أشبه؛ لأنه لا يحتمل أن يكون عن النبي - ﷺ - مرفوعًا\".\nقلت: وابن أبي الأخضر ضعيف أيضًا.\nوجملة القول؛ أنه قد اختلف فيه على الزهري. والصحيح رواية معمر الموقوفة، وهي التي ترجمها أبو حاتم، أو رواية الليث المرسلة وهي عندي أصح؛ لأن الليث أحفظ من معمر.\nومن هذا التحقيق يتبين خطأ قول الترمذي: \"حديث حسن صحيح\"، وقول الحاكم: \"صحيح على شرط البخاري\"، وإن وافقه الذهبي.\nوالحديث أورده الهيثمي في \"كشف الأستار عن زوائد البزار\" (٢/ ٤٥/ ١١٦٥) من الطريق الأولى، إلا أنه وقع فيه (عبد الله بن عروة) مكان (محمد ابن عروة)، فهذا اختلاف آخر. وقد خفي على الهيثمي أنه ليس من شرطه لإخراج الترمذي إياه. وقد خفي ذلك على الحافظ في \"مختصر الزوائد\" (١/ ٤٧٥) وقال:","vol":"7","page":208},{"text":"قلت: \"هذا إسناد حسن\"!!\n<span data-type=\"title\" id=toc-3233>٣٢٢٣ </span>- (تدرون لم سمي شعبان؟ لأنه يشعب فيه خير كثير. وإنما سمي رمضان؛ لأنه يرمض الذنوب؛ أي: يدنيها من الحر) .\nموضوع\nرواه الديلمي (٢/ ١/ ٣٨) من طريق أبي الشيخ معلقًا، والرافعي في \"تاريخ قزوين\" (١/ ١٥٣) عن الحارث بن مسلم: حدثنا زياد بن ميمون عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ زياد بن ميمون - وهو الثقفي الفاكهي - كذاب؛ كما قال يزيد بن هارون، ونحوه قول البخاري: تركوه.\nوالحارث بن مسلم مجهول.\nوفي روايته من الطريق المذكور:\n\"تدرون لم سمي رمضان؟ لأنه ترمض فيه الذنوب، وإن رمضان ثلاث ليال من فاتته؛ فاته خير كثير: ليلة سبع وعشرين، وليلة إحدى وعشرين، وآخر ليلة\".\nفقال عمر: يا رسول الله! هي سوى ليلة القدر؟ قال: \"نعم: ومن لم يغفر له في شهر رمضان ففي أي شهر يغفر له؟ \"\nقلت: وروي موقوفًا بلفظ:\n\"إنما سمي شهر رمضان لأنه يرمض الذنوب رمضًا، وإنما سمي شوال لأنه تشول فيه الذنوب كما تشول الناقة ذنبها\".\nرواه أبو الحسن الأزدي في \"حديث مالك\" (٢٠٥/ ٢) عن عمر بن مدرك:","vol":"7","page":209},{"text":"حدثنا عثمان بن عبد الله العثماني: حدثنا مالك بن أنس عن شهاب عن عروة عن عبد الله بن عمرو قال: ... فذكره موقوفًا عليه، وزاد:\nوكان ابن عباس يقول: \"يوم الفطر يوم الجوائز، وإنما سمي شعبان لأن الأرزاق تتشعب فيه، وإنما سمي رجب لأن الملائكة ترتج فيه بالتسبيح والتحميد والتمجيد للجبار ﷿\".\nقلت: وعمر بن مدرك كذاب؛ كما قال ابن معين.\nوعثمان بن عبد الله العثماني لم أعرفه.\n<span data-type=\"title\" id=toc-3234>٣٢٢٤ </span>- (إنما سميت الجمعة لأن آدم جمع فيها خلقه) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٢/ ٣٩٧) معلقًا عن محمد بن عيسى بن أبي موسى العطار: حدثنا عبد الله بن عمرو بن أبي أمية: حدثنا قيس عن الأعمش عن إبراهيم عن علقمة عن قرثع (الأصل مرقع وهو خطأ) الضبي عن سلمان مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ قيس هو ابن الربيع؛ قال الحافظ:\n\"صدوق، تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به\".\nوعبد الله بن عمرو بن أبي أمية - وهو البصري - لم أجد له ترجمة.\nومحمد بن عيسى هذا؛ ترجمه الخطيب؛ ولكنه لم يذكر فيه جرحًا ولا تعديلًا.","vol":"7","page":210},{"text":"<span data-type=\"title\" id=toc-3235>٣٢٢٥ </span>- (إنما يدخل الجنة من يرجوها، ويجنب النار من يخافها، وإنما يرحم الله من عباده الرحماء) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٢٢٥)، وفي \"صفة الجنة\"","vol":"7","page":210},{"text":"(ق٦/ ١)، والديلمي (١/ ٢/ ٣٢٢) من طريق أبي الشيخ عن سويد بن سعيد: حدثنا حفص بن ميسرة عن زيد بن أسلم عن ابن عمر ﵄ مرفوعًا. وقال أبو نعيم:\n\"حديث غريب من حديث زيد مرفوعًا متصلًا، تفرد به حفص، ورواه ابن عجلان عن زيد مرسلًا\".\nقلت: حفص بن ميسرة احتج به الشيخان؛ فهو أوثق من ابن عجلان، وإنما العلة من الراوي عنه سويد بن سعيد، فإنه ضعيف؛ قال الحافظ:\n\"صدوق في نفسه، إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول\".\nولذلك فقد أحسن المناوي حين نقل عن العلائي قوله: \"إسناده حسن على شرط مسلم\"، وتعقبه بقوله:\n\"وأقول: هذا غير مقبول؛ ففيه سويد بن سعيد، فإن كان الهروي فقد قال الذهبي: قال أحمد: متروك، وقال البخاري: عمي فلقن فتلقن، وقال النسائي: غير ثقة. وإن كان الدقاق فمنكر الحديث؛ كما في \"الضعفاء\" للذهبي\".\nوأقول: هو الهروي حتمًا؛ فإنه الذي روى عن حفص بن ميسرة، وعنه القاسم بن زكريا، وهو أحد الرواة لهذا الحديث عنه. وأما الدقاق فلا يعرف إلا بروايته عن علي بن عاصم فقط.\nلكن الطرف الأخير من الحديث له شاهد من حديث جرير بن عبد الله مرفوعًا به.\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١١٢/ ٢) من طريق عمر بن","vol":"7","page":211},{"text":"علي عن إسماعيل عن الشعبي عنه.\nقلت: ورجاله كلهم ثقات، فهو صحيح لولا أن عمر بن علي هذا - وهو المقدمي - كان يدلس، لكن يصلح شاهدًا للطرف الأخير، لا سيما وقد جاء بمعناه من طرق أخرى بعضها في \"الصحيحين\"، فراجع إن شئت \"الترغيب\" (٣/ ١٥٤) .\n<span data-type=\"title\" id=toc-3236>٣٢٢٦ </span>- (إنما يسلط الله على ابن آدم من خافه ابن آدم، ولو أن ابن آدم لم يخف غير الله لم يسلط الله عليه أحدًا، وإنما وكل ابن آدم لمن رجا ابن آدم، ولو أن ابن آدم لم يرج إلا الله لم يكله الله إلى غيره) .\nموضوع\nذكره السيوطي في \"الجامع الصغير\" من رواية الحكيم عن ابن عمر، ولم يتعقبه الشارح بشيء! وقد وقفت على إسناده عند أبي القاسم الختلي، أخرجه في \"الديباج\" (٦٩/ ٢) عن بقية بن الوليد عن بكر بن حذيم الأسدي عن وهب بن أبان القرشي عن ابن عمر أنه خرج في سفر له، فبينما هو يسير؛ إذا قوم وقوف، فقال: ما بال هؤلاء؟ قالوا: أسد على الطريق قد أخافهم، فنزل عن دابته، ثم مشى إليه حتى أخذ بأذنه فعركها، ثم قفد قفاه ونحاه عن الطريق، ثم قال: ما كذب رسول الله - ﷺ - ... فذكره.\nقلت: وهذا موضوع؛ اتهم الذهبي به وهب بن أبان هذا، فقال:\n\"لا يدرى من هو؟ وأتى بخبر موضوع\". قال الحافظ:\n\"ذكره الأزدي فقال: متروك الحديث غير مرضي. ثم أسند له من طريقه عن ابن عمر.....\" فذكره.","vol":"7","page":212},{"text":"وبكر بن حذيم؛ كذا الأصل، وفي \"الجرح والتعديل\" (١/ ١/ ٣٨٤): \"حذلم\". وقال: \"سألت أبي عنه؟ فقال:\n\"هو مجهول، ليس بشيء\". وقال في \"الميزان\":\n\"متروك\".\nوبقية مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-3237>٣٢٢٧ </span>- (إنما يعرف الفضل لأهل الفضل ذوو الفضل) .\nموضوع\nرواه ابن الأعرابي في \"المعجم\" (١٦/ ١/ ٥٣-٥٤)، وعنه القضاعي (٩٦/ ١)، وابن عساكر (١٢/ ٤٥٦/ ١): أخبرنا محمد زكريا الغلابي: أخبرنا العباس بن بكار: أخبرنا عبد الله بن المثني عن عمه ثمامة بن عبد الله عن أنس بن مالك قال:\nبينا رسول الله - ﷺ - جالس في المسجد وقد طاف به أصحابه؛ إذ أقبل علي بن أبي طالب ﵁، فوقف فسلم، ثم نظر مجلسًا يشبهه، فنظر رسول الله - ﷺ - في وجوه أصحابه؛ أيهم يوسع له، فكان أبو بكر ﵁ جالسًا عن يمين رسول الله - ﷺ -، فتزحزح له عن مجلسه وقال: ههنا يا أبا الحسن! فجلس بين النبي - ﷺ - وبين أبي بكر. قال أنس: فرأينا السرور في وجه رسول الله - ﷺ - ثم أقبل على أبي بكر فقال:\n\"يا أبا بكر: إنما يعرف ... \".\nورواه الخطيب (٣/ ١٠٥و٧/ ٢٢٢-٢٢٣)، وابن عساكر (١٢/ ١٥٥/ ٢) من طريق أخرى عن محمد بن زكريا اللؤلؤي به.","vol":"7","page":213},{"text":"وتابعه عنده صدقة بن موسى: أخبرنا العباس بن بكار به.\nقلت: الغلابي كذاب، لكن متابعة صدقة بن موسى - وهو صدوق - ترفع التهمة عنه، وتلصقها بشيخهما العباس بن بكار؛ فإنه متهم؛ قال الدارقطني:\n\"كذاب\". وقال العقيلي:\n\"الغالب على حديثه الوهم والمناكير\".\nثم ساق له حديثًا آخر في الغلاء والرخص رواه بهذا السند، فقال فيه الذهبي: \"إنه باطل\".\nوقد ذكروا للحديث شاهدًا، ولكنه عندي واه جدًا لا يصلح للاستشهاد به، فها أنا أبينه بإذن الله تعالى:\nأخرجه ابن عساكر في \"التاريخ\" (٨/ ٤٦٨/ ٢) من طريق أحمد بن يحيى ابن إسحاق الحلواني: أخبرنا الفيض بن وثيق: أخبرنا زكريا بن منظور عن هشام بن عروة عن أبيه عن عائشة قالت: ...، فذكر الحديث مع القصة، إلا أن فيها أن الداخل هو العباس لا علي.\nوهذا إسناد واه جدًا؛ زكريا بن منظور؛ قال البخاري:\n\"منكر الحديث\". وقال الدارقطني:\n\"متروك\".\nوالفيض بن وثيق؛ قال ابن معين:\n\"كذاب خبيث\". وقال الذهبي:\n\"قلت: قد روى عنه أبو زرعة وأبو حاتم، وهو مقارب الحال إن شاء الله","vol":"7","page":214},{"text":"تعالى\".\nقلت: كذا قال! وقول ابن معين فيه جرح مفسر، فهو مقدم على توثيق من وثقه لو كان صريحًا، وممن يوثق بتوثيقه.\nورواية أبي حاتم عنه ليس توثيقًا منه له.\nوأما رواية أبي زرعة فقد ذكروا أنه لا يروي إلا عن ثقة. فالجرح المفسر مقدم عليه قطعًا.\nوكأنه لهذا أورده الذهبي في \"الضعفاء\"، ولم يزد فيه قول ابن معين هذا شيئًا.\nوأحمد بن يحيى الحلواني لم أعرفه.\n<span data-type=\"title\" id=toc-3238>٣٢٢٨ </span>- (من عامل الناس فلم يظلمهم، وحدثهم فلم يكذبهم، ووعدهم فلم يخلفهم؛ فهو مؤمن، كملت مروءته، وظهرت عدالته، ووجبت أخوته، وحرمت غيبته) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٠٠) من طريق داود ابن سليمان، والقضاعي في \"مسند الشهاب\" (ق٤٦/ ١) من طريق أحمد بن علي قال: أخبرنا أبي، كلاهما قالا: أخبرنا علي بن موسى الرضا قال: أخبرنا أبي موسى بن جعفر قال: أخبرنا أبي جعفر بن محمد، قال: أخبرنا أبي محمد بن علي، قال: أخبرنا أبي علي بن الحسين قال:أخبرنا أبي الحسين بن علي قال: أخبرنا أبي علي بن أبي طالب مرفوعًا.","vol":"7","page":215},{"text":"قلت: وهذا حديث مصنوع موضوع؛ آفته داود بن سليمان هذا؛ وهو الجرجاني؛ قال الذهبي: \"شيخ كذاب، كذبه يحيى بن معين، له نسخة موضوعة عن الرضا، رواها علي بن محمد بن جهرويه القزويني الصدوق عنه\".\nقلت: وهذا من النسخة الموضوعة عليه؛ فإنه من رواية القزويني عنه.\nوأحمد بن علي في الطريق الأخرى هو ابن مهدي بن صدقة الرقي؛ قال الذهبي:\n\"روى عن أبيه عن علي بن موسى الرضا، وتلك نسخة مكذوبة؛ اتهمه الدارقطني بوضع الحديث، وما علمت للرضا شيئًا يصح عنه\".\nقلت: فأحد هذين هو المتهم بوضع هذا الحديث على (الرضا)، ثم سرقه منه الآخر. والله أعلم.\n<span data-type=\"title\" id=toc-3239>٣٢٢٩ </span>- (إنها ستكون فتنة تستنظف العرب، قتلاها في النار، اللسان فيها أشد من وقع السيف) .\nضعيف\nأخرجه أبو داود (٤٢٦٥)، والترمذي (٢/ ٢٧)، وابن ماجه (٣٩٦٧)، وأحمد (٢/ ٢١١-٢١٢) من طريق ليث عن طاوس عن زياد بن سيمنكوش عن عبد الله بن عمرو مرفوعًا. وقال الترمذي مضعفًا:\n\"حديث غريب، سمعت محمد بن إسماعيل يقول: لا يعرف لزياد بن سيمنكوش غير هذا الحديث، رواه حماد بن سلمة عن ليث فرفعه، ورواه حماد ابن زيد فأوقفه\".\nقلت: هو عند أبي داود من طريق حماد بن زيد عن ليث به مرفوعًا، فلعل ما ذكره الترمذي عنه رواية عنه.","vol":"7","page":216},{"text":"وزياد هذا في عداد المجهولين، والحافظ يقول فيه: \"مقبول\"، يعني: عند المتابعة، ولم أجد له متابعًا بهذا اللفظ؛ فالحديث ضعيف.\nعلى أن في الطريق إليه ليثًا - وهو ابن أبي سليم - وهو ضعيف.\nفإن قيل: قد تابعه عبد الله بن عبد القدوس عند أبي داود (٤٢٦٦) .\nفأقول: لا يبدو لي أن المتابعة على الحديث نفسه ولا بد؛ فإنه بعد أن ساق الحديث من طريق حماد بن زيد عن ليث عن طاوس عن رجل يقال له: زياد؛ أتبعه بطريق عبد الله بن عبد القدوس قال: زياد سيمين كوش. ولم يزد على هذا؛ فكأنه أراد بهذه الطريق الثانية بيان أن زيادًا في الطريق الأولى يلقب بسيمين كوش، وليس معنى ذلك أن ابن عبد القدوس روى الحديث أيضًا عن زياد، ولو أنه أراد ذلك لقال: فذكر الحديث، أو نحو ذلك من العبارات، كما هي عادتهم. والله تعالى أعلم.\nوابن عبد القدوس صدوق يخطىء. لكن هذا اللقب قد توبع عليه من حماد ابن سلمة عند الترمذي وابن ماجه، وأما أحمد فقال: زياد بن سيماكوش.\nورواه الخصيب بن ناصح عن رجل عن ليث عن طاوس مرسلًا نحوه.\nأخرجه أبو عمرو الداني في \"الفتن\" (١٥٤/ ٢) .\n<span data-type=\"title\" id=toc-3240>٣٢٣٠ </span>- (إني سألت ربي وشفعت لأمتي فأعطاني ثلث أمتي؛ فخررت ساجدًا شكرًا لربي، ثم رفعت رأسي فسألت ربي لأمتي فأعطاني ثلث أمتي؛ فخررت ساجدًا لربي شكرًا، ثم رفعت رأسي فسألت ربي لأمتي فأعطاني الثلث الآخر؛ فخررت ساجدًا لربي) .\nضعيف\nرواه أبو داود في آخر (الجهاد) من \"سننه\" (٢٧٧٥) عن يحيى بن","vol":"7","page":217},{"text":"الحسن بن عثمان عن أشعث بن إسحاق بن سعد عن عامر بن سعد عن أبيه قال:\nخرجنا مع رسول الله - ﷺ - من مكة نريد المدينة، فلما كنا قريبًا من عزوراء نزل، ثم رفع يديه فدعا الله ساعة، ثم خر ساجدًا فمكث طويلًا، ثم قام فرفع يديه فدعا الله ساعة، ثم خر ساجدًا فمكث طويلًا، ثم قام فرفع يديه ساعة، ثم خر ساجدًا، ثم قال: ... فذكره.\nقلت: وهذا سند ضعيف؛ يحيى بن الحسن هذا؛ قال الذهبي:\n\"مدني لا يكاد يعرف حاله، تفرد عنه موسى بن يعقوب\". وقال الحافظ في \"التقريب\":\n\"مجهول الحال\".\nقلت: ومثله أشعث بن إسحاق، بل هو الذي يستحق أن يوصف بأنه مجهول الحال؛ فإنه روى عنه جماعة ووثقه ابن حبان، وأما الأول فلم يرو عنه غير موسى ابن يعقوب، فهو مجهول العين أيضًا لا الحال فقط!\nوالحديث أخرجه ابن نصر أيضًا في \"الصلاة\" (٤٠/ ١-٢) من طريق ابن أبي فديك: حدثني موسى بن يعقوب بن حسين بن عثمان عن الأشعث بن إسحاق بن سعد به.\nقلت: كذا \"الأصل\" بعلامة التضبيب فوق اسم (يعقوب بن حسين!)، والصواب: (موسى بن يعقوب، عن يحيى بن الحسن بن عثمان)، كما في مصادر التخريج - أعلاه -.","vol":"7","page":218},{"text":"<span data-type=\"title\" id=toc-3241>٣٢٣١ </span>- (إني لأرجو أن أشفع يوم القيامة عدد ما على الأرض من شجرة ومدرة) .\nضعيف\nأخرجه الإمام أحمد (٥/ ٣٤٧)، والخطيب في \"التاريخ\" (١٢/ ٣٣٠) من طريق أبي إسرائيل عن حارث بن حصيرة عن ابن بريدة عن أبيه قال:\nأنه دخل على معاوية، فإذا رجل يتكلم، فقال بريدة: يا معاوية! تأذن لي في الكلام؟ فقال: نعم، وهو يرى أنه سيتكلم بمثل ما قال الآخر، فقال بريدة: سمعت رسول الله - ﷺ - يقول: ... (فذكره)، قال: أفترجوها أنت يا معاوية، ولا يرجوها علي بن أبي طالب ﵁؟!\nقلت: وهذا إسناد ضعيف جدًا؛ الحارث بن حصيرة صدوق يخطىء، ورمي بالرفض؛ كما قال الحافظ.\nوأبو إسرائيل شر منه، واسمه إسماعيل بن خليفة العبسي؛ قال الذهبي:\n\"ضعفوه، وقد كان شيعيًا بغيضًا من الغلاة الذين يكفرون عثمان ﵁\". وقال الحافظ:\n\"صدوق سيىء الحفظ، نسب إلى الغلو في التشيع\".\nوالحديث قال الهيثمي (١٠/ ٣٧٨):\n\"رواه أحمد ورجاله وثقوا، على ضعف كثير في أبي إسرائيل الملائي\".\nوللحديث شاهد، ولكنه ضعيف، يرويه عباد بن راشد عن ميمون بن سياه عن شهر بن حوشب قال:\nقام رجال خطباء يسبون عليًا [ويقعون فيه]، حتى كان آخرهم رجل من","vol":"7","page":219},{"text":"الأنصار يقال له: أنيس، [فحمد الله وأثنى عليه]، وقال: [إنكم أكثرتم اليوم في سب هذا الرجل وشتمه]، والله! لقد سمعت رسول الله - ﷺ - يقول: \"إني لأشفع يوم القيامة لأكثر مما على [وجه] الأرض من شجر وحجر\". وايم الله! ما أحد أوصل لرحمه من رسول الله - ﷺ -، أفيرجوها غيره، ويقصر عن أهل بيته؟!\nرواه البزار (٣/ ٢٢٤/ ٢٦٢٠-كشف) والسياق له، والطبراني في \"الأوسط\" (٦/ ١٣٢/ ٥٣٥٦-ط) المرفوع منه فقط، والبغوي وابن شاهين كما في \"الإصابة\" والزيادات منه، وقال الطبراني:\n\"وأنيس الذي روى هذا الحديث هو - عندي - البياضي، له ذكر في المغازي\".\nقلت: إسناده ضعيف مسلسل بسيئي الحفظ؛ قال الحافظ:\n١- \"شهر بن حوشب؛ صدوق كثير الإرسال والأوهام\".\n٢- \"ميمون بن سياه؛ صدوق عابد يخطىء\".\n٣- \"عباد بن راشد البصري البزار؛ صدوق له أوهام\".\nوقال الهيثمي:\n\"رواه الطبراني في \"الأوسط\"، وفيه أحمد بن عمرو صاحب علي بن المديني ويعرف بالقلوري، ولم أعرفه، وبقية رجاله وثقوا، على ضعف في بعضهم\".\nوروي عن بريدة مختصرًا جدًا مرفوعًا بلفظ:\n\"والذي نفسي بيده لشفاعتي أكثر من الحجر والشجر\".","vol":"7","page":220},{"text":"أخرجه الطبراني في \"الأوسط\" (٥/ ٦٤-٦٥/ ٤١١٢-ط) من طريق إسحاق بن زريق الراسبي قال:حدثنا أبو جابر محمد بن عبد الملك قال:حدثني سهل بن عبد الله بن بريدة به. وقال:\n\"لا يروى عن ابن بريدة إلا بهذا الإسناد، تفرد به أبو جابر\".\nقلت: قال ابن أبي حاتم (٨/ ٥) أو أبوه:\n\"ليس بقوي\".\nوذكره ابن حبان في \"الثقات\" (٩/ ٦٤)، وأخرج له في \"صحيحه\" (٣١٦-الإحسان) .\nقلت: فالعلة من شيخه (سهل بن عبد الله بن بريدة)؛ فإنه متهم؛ قال ابن حبان في \"الضعفاء والمجروحين\" (١/ ٣٤٨):\n\"منكر الحديث، يروي عن أبيه ما لا أصل له، لا يجوز أن يشتغل بحديثه\".\nوقال الحاكم:\n\"روى عن أبيه أحاديث موضوعة في فضل مرو وغير ذلك\".\nوإسحاق بن زريق الراسبي، كذا في\"المعجم\": (الراسبي)، وأنا أظنه تحريف (الرسعني)؛ فإنه هكذا في \"ثقات ابن حبان\" (٨/ ١٢١)، و\"أنساب السمعاني\"، و\"إكمال ابن ماكولا\" (٤/ ٥٧) . ثم إن (زريق) بتقديم الزاي على الراء، وهو في \"الثقات\" على القلب: (رزيق) ! وفي \"ترتيب الثقات\" للهيثمي بالإهمال فيها.\nهذا؛ وتساهل الهيثمي فقال:","vol":"7","page":221},{"text":"\"رواه الطبراني في \"الأوسط\"، وفيه سهل بن عبد الله بن بريدة، وهو ضعيف\"!\nوبالجملة؛ فالحديث ضعيف لفقدان الشاهد المعتبر. والله أعلم.\n<span data-type=\"title\" id=toc-3242>٣٢٣٢ </span>- (أقبل، فإني لم أبعث بقطيعة رحم) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٧٥/ ١) من طريق سعيد بن عثمان البلوي عن عروة بن سعيد الأنصاري عن أبيه عن حصين بن وحوح:\nأن طلحة بن البراء لما لقي النبي - ﷺ - قال: يا رسول الله! مرني بما أحببت ولا أعصي لك أمرًا، فعجب لذلك النبي - ﷺ -، وهو غلام، فقال له عند ذلك:\n\"اذهب فاقتل أباك\" قال: فخرج موليًا ليفعل، فدعاه، فقال له: (فذكره) .\nفمرض طلحة بعد ذلك، فأتاه النبي - ﷺ - يعوده في الشتاء في برد وغيم، فلما انصرف قال لأهله:\n\"لا أرى طلحة إلا قد حدث فيه الموت، فآذنوني به حتى أشهده وأصلي عليه، وعجلوه\".\nفلم يبلغ النبي - ﷺ - بني سالم بن عوف حتى توفي، وجن عليه الليل، وكان فيما قال طلحة: ادفنوني، وألحقوني بربي ﷿، ولا تدعوا رسول الله - ﷺ -، فإني أخاف اليهود؛ أن يصاب في سببي، فأخبر النبي - ﷺ - حين أصبح، فجاء حتى وقف على قبره، فصف الناس معه، ثم رفع يديه، فقال:\n\"اللهم الق طلحة تضحك إليه، ويضحك إليك\".","vol":"7","page":222},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ من دون حصين بن وحوح لا يعرفون. وقد قال الحافظ في كل من عروة بن سعيد الأنصاري وأبيه: \"مجهول\" وفي البلوي: \"مقبول\"، مع أنه لم يرو عنه غير عيسى بن يونس، ولم يوثقه غير ابن حبان.\nومن هذا الوجه روى أبو داود (٣١٥٩) طرفًا منه، وزاد بعد قوله: \"وعجلوه\": \"فإنه لا ينبغي لجيفة مسلم أن تحبس بين ظهراني أهله\".\n<span data-type=\"title\" id=toc-3243>٣٢٣٣ </span>- (إن للزوج من المرأة لشعبة ما هي لشيء) .\nضعيف\nأخرجه ابن ماجه (١٥٩٠)، والحاكم (٤/ ٦١-٦٢) من طريق إسحاق بن محمد الفروي: حدثنا عبد الله بن عمر [عن أخيه عبيد الله بن عمر] عن إبراهيم بن محمد بن عبد الله بن جحش عن أبيه عن حمنة بنت جحش: أنه قيل لها: قتل أخوك، فقالت: رحمة الله! وإنا لله وإنا إليه راجعون. قالوا: قتل زوجك، قالت: واحزناه! فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ قال البوصيري في \"الزوائد\" (١٢٠/ ١):\n\"فيه عبد الله بن عمر العمري، وهو ضعيف\".\nقلت: والفروي فيه ضعف؛ قال الحافظ:\n\"صدوق، كف فساء حفظه\".\nقلت: ولعله لما ذكرنا سكت عليه الحاكم فلم يصححه، وتابعه الذهبي فلم ينبه على ضعفه!","vol":"7","page":223},{"text":"<span data-type=\"title\" id=toc-3244>٣٢٣٤ </span>- (إياكم ولباس الرهبان؛ فإنه من ترهب أو تشبه فليس مني) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/ ٢٣١/ ٢/ ٤٠٦٦): حدثنا علي بن سعيد الرازي قال: أخبرنا محمد بن صالح بن مهران قال: حدثنا أرطاة أبو حاتم قال: أخبرنا جعفر بن محمد عنأبيه عن أبي كريمة قال: سمعت علي بن أبي طالب - وهو يخطب على منبر الكوفة - وهو يقول: يا أيها الناس! إني سمعت رسول الله - ﷺ - وهو يقول: ... فذكره. وقال:\n\"لا يروى عن علي إلا بهذا الإسناد، تفرد به محمد بن صالح بن مهران\".\nقلت: محمد هذا صدوق؛ كما في \"التقريب\"، لكن شيخه أرطاة - وهو ابن المنذر أبو حاتم - شبه مجهول؛ فقد أورده ابن عدي في \"الكامل\" (١/ ٤٢١) وساق له حديثين آخرين من رواية ابن مهران هذا، خطأه في إسناد أحدهما، ثم قال:\n\"ولأرطاة أحاديث كثيرة غير ما ذكرته؛ في بعضها خطأ وغلط\".\nوأقره الحافظ الذهبي في \"الميزان\"، والعسقلاني في \"اللسان\"، ولذا أورده الأول في ضعفائه: \"المغني\" (٦٤/ ٥٠٨-تحقيق الدكتور العتر)، لكن وقع فيه زيادة ما بين معكوفتين؛ نصها:\n\"ووثقه أحمد وابن معين وابن حبان\"!\nوهي زيادة من النسخة الأزهرية؛ كما نبه عليه في مقدمته (ص: ص)، وهي زيادة باطلة لا أدري كيف انطلى أمرها على الدكتور؟! مع انه قد نبه في الحاشية على خطأ آخر وقع في النسخة المشار إليها. فقد ذكر أنه وقع فيها الرموز:","vol":"7","page":224},{"text":"\"بخ د س ق\"، قال الدكتور:\n\"وليس بصواب، لأن الذي روى له هؤلاء أرطاة آخر حمصي: كنيته أبو عدي، وهذا بصري كنيته أبو حاتم\".\nقلت: فكان من تمام التحقيق أن يتنبه لهذه الزيادة الباطلة؛ لأن الأئمة الموثقين فيها إنما وثقوا أرطاة الحمصي؛ كما في \"التهذيب\" وليس البصري؛ فإن هذا ليس من الرجال الذين رمز إليهم في تلك النسخة!\nثم إن في إسناد علتين أخريين:\nإحداهما: أبو كريمة؛ فإني لم أعرفه، ولم يذكروا في هذه الكنية غير الصحابي المعروف: المقدام بن معد يكرب الكندي، وغير الفرات، روى عنه أبو المليح الرقي: الحسن بن عمر، وهذا من الطبقة الوسطى منهم، وليس به - يقينًا -؛ لأنه قد صرح بسماعه من علي ﵁. فيمكن أن يكون الأول: المقدام ﵁؛ فإنه أدركه، ولكنهم لم يذكروه في الرواة عنه. والله أعلم.\nوالأخرى: شيخ الطبراني (علي بن سعيد الرازي)، وبه أعله الهيثمي فقال في \"المجمع\" (٥/ ١٣١):\n\"وهوضعيف\".\nقلت: وبإعلاله به فقط قصور ظاهر مما تقدم، وبخاصة أن كلام الطبراني عقب الحديث يشعر بأن الرازي لم يتفرد به.\nومن هذا التحقيق يتبين خطأ الحافظ أو تساهله حين قال في \"الفتح\" (١٠/ ٢٢٣):\n\"أخرجه الطبراني بسند لا بأس به\"!","vol":"7","page":225},{"text":"وقد كنت نقلته واعتمدت عليه في كتابي \"حجاب المرأة المسلمة\" (ص٩٣-الطبعة السادسة)، فلما وقفت على إسناده وتبين لي وهاؤه بادرت إلى إخراجه هنا وقلت في الطبعة الأردنية من الكتاب المذكور: \"لعل الحافظ يعني أنه لا بأس بإسناده في الشواهد\". والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-3245>٣٢٣٥ </span>- (قول الله ﵎ (ثم أورثنا الكتاب الذين اصطفينا من عبادنا ...) الآية [٣٢/ فاطر]، قالت عائشة: يا بني! كل هؤلاء في الجنة، فأما (السابق بالخيرات)، فمن مضى على عهد رسول الله - ﷺ -؛ شهد له رسول الله - ﷺ - بالحياة والرزق، وأما (المقتصد)، فمن تبع أثره من أصحابه حتى لحق به. وأما (الظالم لنفسه)، كمثلي ومثلكم. قال: فجعلت نفسها معنا) .\nباطل مع وقفه\nأخرجه الطيالسي في \"مسنده\" (١٤٨٩): حدثنا الصلت ابن دينار أبو شعيب قال: حدثنا عقبة بن صهبان الهنائي قال:\nسألت عائشة عن قول الله ﵎: (ثم اورثنا..) الآية.\nقلت: وهذا إسناد ضعيف جدًا؛ فإن الصلت بن دينار متفق على ضعفه، بل قال أحمد وغيره:\n\"متروك الحديث\".\nوقال الحافظ في \"التقريب\":\n\"متروك ناصبي\".","vol":"7","page":226},{"text":"ومن العجيب أن الحاكم لما أخرجه (٢/ ٤٢٦) من طريقه قال:\n\"صحيح الإسناد\"!\nفتعقبه الذهبي بقوله:\n\"قلت: الصلت؛ قال النسائي: ليس بثقة، وقال أحمد: ليس بالقوي\".\nوقال الهيثمي في \"مجمع الزوائد\" (٧/ ٩٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه الصلت بن دينار، وهو متروك\".\nوالحديث رواه أيضًا عبد بن حميد، وابن أبي حاتم، وابن مردويه؛ كما في \"الدر المنثور\" (٥/ ٢٥١) وسكت عنه كما هي عادته! بل سكت عنه أيضًا الحافظ ابن كثير في \"تفسيره\" (٣/ ٥٥٦) بعد أن عزاه الطيالسي بإسناده المذكور، فأوهم القراء بسكوته أنه ثابت؛ فإن أكثرهم لا يعلمون أنه غير مؤاخذ بسكوته على الحديث إذا ساق إسناده؛ كما ذكرنا ذلك في غير موضع، ولكنه زاد في الإيهام بتعليقه على قولها في آخر الحديث: \"كمثلي ومثلكم\"، فقال ابن كثير:\n\" وهذا منها ﵂ من باب الهضم والتواضع، وإلا فهي من أكبر السابقين بالخيرات؛ لأن فضلها على النساء كفضل الثريد على سائر الطعام\".\nقلت: ولا شك أنها كذلك ﵂، ولكن البحث: هل قالت ذلك؟! ولذلك اغتر بصنيع ابن كثير هذا مختصره الشيخ الصابوني فأورده في \"مختصر تفسير ابن كثير\" وقد زعم في مقدمته أنه لم يورد فيه ما لم يثبت من الحديث! وقد سبق ذكر أمثلة كثيرة من الأحاديث الضعيفة مما وقع في \"مختصره\"، وكذلك في مختصر - ابن بلده - الشيخ الرفاعي - رحمه الله تعالى -.","vol":"7","page":227},{"text":"والحديث مع كونه موقوفًا واهيًا فهو باطل عندي؛ لمخالفته لمجموعة من الأحاديث - ذكرها ابن كثير من طرق قال: يشد بعضها بعضًا - تشهد أن الآية على عمومها، بل قد جاء ما هو أصرح من ذلك في الدلالة وهو قوله - ﷺ -: \"في كل قرن من أمتي سابقون\"، وهو مخرج في \"الصحيحة\" (٢٠٠١)، فهو يبطل ما رواه ذاك المتروك عن عائشة ﵂.\n<span data-type=\"title\" id=toc-3246>٣٢٣٦ </span>- (يا أيها الناس! احفظوني في أبي بكر؛ فإنه لم يسؤني منذ صحبني) .\nموضوع\nأخرجه ابن عساكر في \"تاريخ دمشق\" (٩/ ٥٩٥-المصورة) من طريق جعفر بن عبد الواحد الهاشمي قال:قال لنا محمد بن يحيى الثوري عن مسلمة بن عبد الرحمن عن يوسف بن ماهك عن أبيه عن جده قال:\nخطبنا رسول الله - ﷺ - فقال: ... فذكره. وفي رواية: يوسف بن ماهك بن بهزاد عن أبيه عن جده بهزاد، وفيها مسلم بن عبد الرحمن. وقال ابن عساكر:\n\"غريب جدًا، وجعفر منكر الحديث\".\nقلت: بل هو كذاب وضاع بشهادة جمع من الأئمة كالدارقطني وغيره، وتقدمت له أحاديث موضوعة، فانظرها إن شئت برقم (٤٣٨و٧٨٧و٨٢٩) . وقال الحافظ في \"الإصابة\" في ترجمة (بهزاد) بعد أن ساق الحديث من رواية عبد ان المروزي:\n\"قال ابن عبد البر: لا يعرف إلا من هذا الوجه. قلت: في إسناده جعفر بن عبد الواحد الهاشمي، وقد اتهموه بالكذب\".","vol":"7","page":228},{"text":"قلت: ومع ذلك سود السيوطي به \"الزيادة في جامعه الصغير\" فضلًا عن \"الكبير\"، خلافًا لشرطه الذي وضعه في مقدمة \"الصغير\" كما ذكرت به مرارًا.\nثم إن من فوق الهاشمي هذا لم أعرفهم غير يوسف بن ماهك بن بهزاد؛ فإنه ثقة من رجال الشيخين.\n(تنبيه) (بهزاد) بضم الموحدة وسكون الهاء بعدها زاي، كما في \"التقريب\"، وبالزاي وقع في \"الزيادة على الجامع\"، ووقع في بعض المصادر المتقدمة بالراء، فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-3247>٣٢٣٧ </span>- (يا أيها الناس! إن أبا بكر لم يسؤني قط؛ فاعرفوا ذلك له، يا أيها الناس! إني راض عن عمر وعثمان وعلي وطلحة والزبير وسعد وعبد الرحمن بن عوف والمهاجرين؛ فاعرفوا ذلك لهم.\nيا أيها الناس! إن الله قد غفر لأهل بدر والحديبية، فاحفظوني في أصحابي، وفي أصهاري، وفي أختاني، ولا يطلبنكم الله بمظلمة أحد منهم؛ فإنها لا توهب.\nأيها الناس! ارفعوا ألسنتكم عن المسلمين، فإذا مات أحد من المسلمين فقولوا فيه خيرًا) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٦/ ١٢٦/ ٢٦٤٠)، وأبو نعيم في \"المعرفة\" (١/ ٢٨٥/ ١)، والخطيب في \"تاريخ بغداد\" (٢/ ١١٨)، وابن عساكر في \"تاريخ دمشق\" (٩/ ٥٩٤) من طريق خالد بن عمرو بن سعيد ابن العاص القرشي: حدثني سهل بن يوسف بن سهل بن مالك عن أبيه عن","vol":"7","page":229},{"text":"جده قال: لما قدم رسول الله - ﷺ - في حجة الوداع إلى المدينة؛ صعد المنبر، فحمد الله وأثني عليه، ثم قال: ... فذكره.\nقلت: وهذا موضوع؛ آفته خالد هذا؛ قال في \"التقريب\":\n\"رماه ابن معين بالكذب، ونسبه صالح جزرة وغيره إلى الوضع\".\nومن فوقه مجاهيل. وقال ابن عبد البر في ترجمة سهل بن مالك من \"الاستيعاب\":\n\"حديث منكر موضوع، وفي إسناده مجهولون ضعفاء، يدور على خالد بن عمرو القرشي، وهو منكر الحديث، متروك الحديث\".\nثم أخرجه أبو نعيم من طريق سيف بن عمر: حدثنا أبو همام سهل بن يوسف به.\nقلت: وسيف هذا صاحب كتاب \"الردة\"؛ حاله قريب من خالد بن عمرو؛ قال الحافظ في \"التقريب\":\n\"ضعيف في الحديث عمدة في التاريخ، أفحش ابن حبان القول فيه\".\nقال ابن حبان في \"الضعفاء\" (١/ ٢٤٥):\n\"اتهم بالزندقة، كان يروي الموضوعات عن الأثبات\".\nوقال الحاكم:\n\"اتهم بالزندقة، وهو في الرواية ساقط\".\n(تنبيه) سقط من إسناد الطبراني راويان: أحدهما خالد بن عمرو، وقد نبه","vol":"7","page":230},{"text":"على ذلك الحافظ في \"الإصابة\" فقال:\n\"ووقع للطبراني فيه وهم، فإنه أخرجه من طريق المقدمي عن علي بن يوسف ابن محمد (كذا! وفي الطبراني: علي بن محمد بن يوسف) عن سهل بن يوسف، واغتر الضياء المقدسي بهذه الطريق، فأخرج الحديث في \"المختارة\"، وهو وهم؛ لأنه سقط من الإسناد رجلان؛ فإن علي بن محمد بن يوسف (!) إنما سمعه من قنان بن أبي أيوب عن خالد بن عمرو عن سهل، وقد جزم الدارقطني في \"الأفراد\" بأن خالد بن عمرو تفرد به عن سهل، لكن طريق سيف بن عمر ترد عليه\".\nقلت: وقد أشار إلى السقط المذكور أبو نعيم بقوله عقب رواية سيف:\n\"رواه علي بن محمد بن يوسف بن شيبان بن مالك بن مسمع عن خالد بن عمرو بن سعيد الأموي مثله\".\n<span data-type=\"title\" id=toc-3248>٣٢٣٨ </span>- (كبر في دبر صلاة الفجر من يوم عرفة إلى آخر أيام التشريق صلاة العصر) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس / الغرائب\" (٣/ ٢٥٧) عن عبد الله بن محمد بن عبد الله البلوي: حدثني إبراهيم بن عبد الله بن العلاء عن أبيه عن زيد بن علي عن أبيه عن جده عن علي بن أبي طالب رفعه.\nقلت: وهذا موضوع؛ آفته البلوي هذا؛ قال في \"الميزان\":\n\"قال الدارقطني: يضع الحديث. قلت: روى عنه أبو عوانة في \"صحيحه\" في الاستسقاء خبرًا موضوعًا\".\nوأقره الحافظ في \"اللسان\" وقال:","vol":"7","page":231},{"text":"\"وهو صاحب رحلة الشافعي طولها ونمقها، وغالب ما فيها مختلق\".\nوشيخه إبراهيم بن عبد الله هو ابن العلاء بن زبر، قال الذهبي:\n\"قد روى عنه أئمة، قال النسائي: ليس بثقة\". وقال الحافظ:\n\"ذكره ابن أبي حاتم فلم يضعفه، وذكره ابن حبان في (الثقات) \".\n<span data-type=\"title\" id=toc-3249>٣٢٣٩ </span>- (يا علي! قص الظفر ونتف الإبط وحلق العانة يوم الخميس، والغسل والطيب واللباس يوم الجمعة) .\nمنكر\nأخرجه أبو القاسم التميمي في \"جزء فيه أحاديث مسلسلات\" (ق٢/ ١)، وعبد الله بن أبي الفتح الجويني في \"المسلسلات\" (ق١٦/ ١)، والديلمي في \"مسند الفردوس\" (٣/ ٢٦١-الغرائب الملتقطة)، والجزري في \"الأحاديث المسلسلة\"، والكازروني في \"مسلسلاته\" (١٢٢/ ١-٢)، والمرتضى الزبيدي في \"إتحاف السادة المتقين\" (٢/ ٤١٤) من طريق عبد الله بن موسى بن الحسن قال: رأيت الفضل بن العباس الكوفي: رأيت الحسين بن هارون الضبي: رأيت عمر بن حفص بن غياث: رأيت أبي: رأيت جعفر بن محمد: رأيت أبي: رأيت أبي الحسين بن علي قال:\nرأيت أبي علي بن أبي طالب يقلم أظفاره يوم الخميس، ويقول: رأيت رسول الله - ﷺ - يقلم أظفاره يوم الخميس وقال: ... فذكره.\nقلت: وهو مسلسل بقول كل راو: \"يقلم أظفاره يوم الخميس\"، فاختصرته تبعًا للحافظ في \"الغرائب\"، وقال في \"الفتح\" (١٠/ ٣٤٦):","vol":"7","page":232},{"text":"\"أخرجه جعفر المستغفري بسند مجهول\".\nونقل الزبيدي عنه أنه قال في \"الجواهر المكللة\":\n\"هذا حديث ضعيف؛ انفرد به عبد الله بن موسى، وهو أبو الحسن السلامي، كان أبو عبد الله بن منده سيىء الرأي فيه. وقال الحاكم: إنه كتب عمن دب ودرج من المجهولين وأصحاب الزوايا، وفو رواياته - كما قال الخطيب - غرائب ومناكير وعجائب\".\nقلت: وتمام كلام الخطيب في \"التاريخ\" (١٠/ ١٤٩):\n\"وما أراه كان يعتمد الكذب في فضله\".\nقلت: ولذلك كله - ولما عرفت من حاله - كتب الحافظ الذهبي بخطه على نسخة \"المسلسلات\" للتميمي:\n\"حديث منكر\".\n<span data-type=\"title\" id=toc-3250>٣٢٤٠ </span>- (يا أبا أمامة! أعز أمر الله يعزك الله تعالى) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" (٣/ ٢٧٢) معلقًا فقال: قال السلمي: حدثنا خضر بن محمد بن عتاب: حدثنا أبو منصور طلحة بن سعد: حدثنا المأمون بن أحمد: حدثنا هشام بن عمار: حدثنا أبو بكر بن عياش عن محمد بن زياد عن أبي أمامة رفعه.\nقلت: وهذا موضوع؛ آفته المأمون هذا؛ قال الذهبي:\n\"أتي بطامات وفضائح، قال ابن حبان: دجال ... روى عن الثقات مرفوعًا:","vol":"7","page":233},{"text":"\"من قرأ خلف الإمام ملىء فوه نارًا\"!\nوفي \"اللسان\":\n\"وقال أبو نعيم في مقدمة \"المستخرج على صحيح مسلم\": مأمون السلمي من أهل هراة ضعيف وضاع؛ يأتي عن الثقات - مثل هشام بن عمار، ودحيم - بالموضوعات\".\nوقد مضى له عدة أحاديث موضوعة، فانظر مثلًا الأحاديث: (٥٦٨و٥٦٩و٥٧٠و١٥٥١) .\nوالسلمي الذي دونه هو محمد بن الحسين الصوفي؛ متهم بوضع الأحاديث للصوفية.\n<span data-type=\"title\" id=toc-3251>٣٢٤١ </span>- (يا زبير! إن مفاتيح الرزق بإزاء العرش، ينزل الله للعباد أرزاقهم على قدر نفقاتهم، فمن كثر كثر له، ومن قلل قلل له) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" (٣/ ٢٩٢) من طريق الدارقطني عن أبي زيد عبد الرحمن بن حاتم: حدثنا هارون بن عبد الله الزهري عن الواقدي عن محمد بن إسحاق عن الزهري عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته الواقدي، واسمه محمد بن عمر، قال الذهبي في \"المغني\":\n\"مجمع على تركه، وقال ابن عدي: أحاديثه غير محفوظة، والبلاء منه. وقال النسائي: كان يضع الحديث..\".","vol":"7","page":234},{"text":"وهارون بن عبد الله الزهري؛ ذكره ابن أبي حاتم (٤/ ٢/ ٩٢) ولم يحك فيه جرحًا ولا تعديلًا، وقد روى عنه جمع من الثقات منهم يونس بن عبد الأعلى، وأثنى عليه في عفته وعدله في الأحكام، وكان ولي قضاء مصر. انظر: \"اللسان\".\nوأبو زيد عبد الرحمن بن حاتم؛ قال الذهبي في \"الميزان\":\n\"قال ابن الجوزي: متروك الحديث. قلت: هذا من شيوخ الطبراني، ما علمت به بأسًا ... \".\nوأما في \"المغني\" فقال:\n\"ضعيف\".\nوهذا هو الصواب؛ فقد ذكر الحافظ في \"اللسان\" أن ابن يونس قال:\n\"تكلموا فيه\".\nوقال مسلمة بن القاسم:\n\"ليس عندهم بثقة\".\nوالحديث مما سود به السيوطي \"الجامع الصغير\"! وألان القول فيه المناوي؛ فقال في \"الفيض\":\n\"وفيه عبد الرحمن بن حاتم المرادي؛ قال الذهبي: ضعيف. والواقدي، ومحمد بن إسحاق\"!\nولخص ذلك بقوله في \"التيسير\":\n\"إسناده ضعيف\"!","vol":"7","page":235},{"text":"<span data-type=\"title\" id=toc-3252>٣٢٤٢ </span>- (يا حميراء! إنه لما كان ليلة أسري بي إلى السماء، أدخلت الجنة، فوقفت على شجرة من شجر الجنة، لم أر في الجنة شجرة هي أحسن منها حسنًا، ولا أبيض منها ورقة، ولا أطيب منها ثمرة، فتناولت ثمرة من ثمراتها، فأكلتها، فصارت نطفة في صلبي، فلما هبطت واقعت خديجة؛ فحملت بفاطمة، فإذا أنا اشتقت إلى رائحة الجنة، شممت ريح فاطمة.\nيا حميراء! إن فاطمة ليست كنساء الآدميين، ولا تعتل كما يعتلون) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/ ٤٠٠/ ١٠٠٠) من طريق أحمد بن أبي شيبة الرهاوي: حدثنا أبو قتادة الحراني: حدثنا سفيان الثوري عن هشام بن عروة عن أبيه عن عائشة قالت:\nكنت أرى رسول الله - ﷺ - يقبل فاطمة: فقلت: يا رسول الله! إني أراك تفعل شيئًا ما كنت أراك تفعله من قبل؟ فقال: ... فذكره.\nقلت: وهذا موضوع ظاهر الوضع كما يأتي؛ آفته أبو قتادة أو من دونه، واسمه عبد الله بن واقد الحراني، وفي ترجمته ساق هذا الحديث ابن حبان في \"الضعفاء\" (٢/ ٢٩) وقال:\n\"كان من عباد أهل الجزيرة وقرائهم، ممن غلب عليه الصلاح حتى غفل عن الإتقان؛ فكان يحدث على التوهم؛ فيقع المناكير في أخباره والمقلوبات فيما يروي عن الثقات؛ حتى لا يجوز الاحتجاج بخبره\".","vol":"7","page":236},{"text":"ثم ساق إسناده من طريق عبد الله بن ثابت بن حسان الهاشمي: حدثنا عبد الله بن واقد به.\nوعبد الله بن ثابت لم أجد له ترجمة، ومثله أحمد بن أبي شيبة الرهاوي، لكني وجدت الحافظ الذهبي اعتد بمتابعته فعصب الآفة في شيخها بعد أن حاول إبعادها عنه؛ فقال في ترجمته:\n\"هذا حديث موضوع مهتوك الحال، ما أعتقد أن أبا قتادة رواه. ثم وجدت له إسنادًا آخر، رواه الطبراني عن عبد الله بن سعيد الرقي عن أحمد بن أبي شيبة الرهاوي عن أبي قتادة، فهو الآفة\".\nقلت: ووضعه متفق عليه بين العلماء، من ابن الجوزي الذي أورده في \"الموضوعات\" من طرق، وتبعه من جاء بعده حتى السيوطي في \"اللآلي\" (١/ ٣٩٢-٣٩٥)، فليراجعها من شاء.\nوالحديث قال الهيثمي في \"المجمع\" (٩/ ٢٠٢):\n\"رواه الطبراني، وفيه أبو قتادة الحراني، وثقه أحمد وقال: كان يتحرى الصدق، وأنكر على من نسبه إلى الكذب. وضعفه البخاري وغيره، وقال بعضهم: متروك، وفيه من لم أعرفه أيضًا\".\n<span data-type=\"title\" id=toc-3253>٣٢٤٣ </span>- (يا حميراء! أما شعرت أن الأنين اسم من أسماء الله ﷿ يستريح به المريض؟!) .\nمنكر\nأخرجه الديلمي في \"مسند الفردوس\" (٣/ ٣٠٧) من طريق الطبراني: حدثنا مسعود بن محمد الرملي: حدثنا أيوب بن رشيد: حدثنا أبي عن نوفل بن الفرات عن القاسم عن عائشة قالت:","vol":"7","page":237},{"text":"دخل علي رسول الله - ﷺ - وفي البيت مريض يئن، فمنعته عائشة، فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد مظلم؛ من دون القاسم لم أجد لهم ترجمة، ومسعود الرملي من شيوخ الطبراني الذين ذكرهم في \"المعجم الأوسط\"، وروى له عشرين حديثًا (٢/ ٢٤٥/ ١-٢٤٦/ ١/ ٨٧٧٣-٨٧٩٣) . ويأتي له حديث عقب هذا.\nوالحديث أورده السيوطي في \"الجامع الكبير\" بهذا اللفظ والرواية، وبلفظ آخر نحوه وعزاه للرافعي عن عائشة بلفظ:\n\"دعوه يئن ... \" الحديث.\n<span data-type=\"title\" id=toc-3254>٣٢٤٤ </span>- (إن هذه الأخلاق من الله، فمن أراد الله به خيرًا منحه خلقًا حسنًا، ومن أراد به سوءًا منحه خلقًا سيئًا) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/ ٢٤٥/ ٨٧٨٥): حدثنا مسعود بن محمد الرملي: حدثنا عمران بن هارون: حدثنا مسلمة بن علي عن ابن عجلان عن سعيد المقبري عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره، وقال:\n\"لم يروه عن ابن عجلان إلا مسلمة بن علي، تفرد به عمران\".\nقلت: قال الذهبي في \"الميزان\" و\"المغني\":\n\"صدقه أبو زرعة، ولينه ابن يونس\".\nلكن شيخه مسلمة بن علي ضعيف جدًا؛ قال الذهبي في \"الكاشف\":","vol":"7","page":238},{"text":"\"تركوه\".\nوكذلك قال في \"الميزان\" و\"المغني\". وقال الحافظ في \"التقريب\":\n\"متروك\".\nقلت: فقول الهيثمي في \"المجمع\" (٨/ ٢٠): \"رواه الطبراني في \"الأوسط\" وفيه مسلمة بن علي وهو ضعيف\" فيه تساهل لا يخفى على المحققين.\nونحوه اكتفاء المنذري في \"الترغيب\" (٣/ ٢٦٠) على الإشارة إلى ضعفه!\nوشيخ الطبراني مسعود الرملي لم أقف له على ترجمة، وقد روى له في \"الأوسط\" عشرين حديثًا كما بينته في الحديث الذي قبله.\n<span data-type=\"title\" id=toc-3255>٣٢٤٥ </span>- (اغزوا قزوين؛ فإنه من أعلى أبواب الجنة) .\nمنكر\nأخرجه الرافعي في أول كتاب \"التدوين في أخبار قزوين\" (١/ ٥) من طريق ابن أبي حاتم: حدثنا أبو زرعة: حدثنا أبو نعيم: بشر! بن سلمان قال: حدثني رجل قال: قال رسول الله - ﷺ -: ... فذكره. وقال الرافعي:\n\"مرسل، قال أبو زرعة: \"ليس في قزوين حديث أصح من هذا\". وبشر (!) ابن سلمان هو أبو إسماعيل النهدي الكوفي.. وقد أخرج له مسلم\".\nقلت: الذي روى له مسلم إنما هو بشير بن سلمان، أبو إسماعيل الكندي، وراوي هذا الحديث (بشر) وليس (بشير)، وهكذا وقع في \"الجامع الصغير\" وعزاه للخطيب في \"فضائل قزوين\" عن بشر بن سلمان عن أبي السري عن رجل نسي أبو السري اسمه\".","vol":"7","page":239},{"text":"ووقع في \"الجامع الكبير\": (بشير) وفق ترجمة الرافعي إياه. والله أعلم.\nوأبو السري هذا لم أعرفه، ولم يذكر الذهبي في \"المقتنى\" غير أبي السري ثابت بن يزيد، وهو الأودي الكوفي، وهو لين، ولكنه متأخر عن هذه الطبقة. وذكر الدولابي في \"كناه\" آخر سماه (سليمان بن كندير) لكن كناه في \"التهذيب\" وغيره بـ (أبي صدقة)، والله ﷾ أعلم.\nوبالجملة: فالإسناد ضعيف للجهالة والاضطراب، ومتنه عندي منكر. والله أعلم.\nومن الغريب أن الرافعي غاير بين بشر بن سلمان وبشير بن سلمان؛ فقال عقب ما تقدم نقله عنه مختصرًا:\n\"في الرواة آخر يقال له بشير بن سلمان؛ مدني يروي عن جابر بن عبد الله. ويروى هذا الحديث عن بشير بن سلمان عن أبي السري (الأصل السدي، والطبعة سيئة جدًا) عن رجل نسي أبو السري (الأصل: السدي!) اسمه عن النبي - ﷺ -، ومن هذا الطريق رواه الخطيب البغدادي\"!\nقلت: ولا يصح في فضل (قزوين) حديث؛ بل غالبها باطل موضوع. وسأذكر بعضها، ولا تغتر بفضل المؤلفين في فضلها؛ فإنهم يتساهلون في رواية أحاديث الفضائل، وبعضهم يؤلف الكتب لبيان ضعفها ووهائها، وهذا مما يشكرون عليه، ولهم المثوبة عند الله ﵎.\n<span data-type=\"title\" id=toc-3256>٣٢٤٦ </span>- (إذا ذهب الإيمان من الأرض وجد ببطن الأردن) .\nكذب\nأخرجه ابن عدي في \"الكامل\" (١/ ١٧٢) من طريق إبراهيم بن الوليد بن سلمة: حدثنا أحمد بن كنانة عن مقسم عن ابن عباس مرفوعًا. وقال:","vol":"7","page":240},{"text":"\"حديث منكر، وأحمد بن كنانة؛ شامي منكر الحديث، وليس بالمعروف\".\nثم ساق له حديثين آخرين، قال الذهبي فيها كلها:\n\"وهذه أحاديث مكذوبة\".\n(تنبيه) وقع في \"الكامل\": (ابن عمر) مكان: (ابن عباس)، وكان فيه أخطاء مطبعية أخرى، وهي طبعة سيئة جدًا، فصححتها من \"الميزان\" وغيره.\nوالحديث أورده ابن الجوزي في \"العلل المتناهية\" (١/ ٣١١) من طريق ابن عدي، ونقل كلامه المتقدم وأقره.\n<span data-type=\"title\" id=toc-3257>٣٢٤٧ </span>- (رحم الله إخواني بـ (قزوين)، يقولها ثلاثًا، فقال أصحابه: يا رسول الله! بآبائنا وأمهاتنا: ما قزوين هذه وما إخوانك الذين هم بها؟ قال:\nقزوين باب من أبواب الجنة، وهي اليوم في يد المشركين، ستفتح في آخر الزمان على أمتي، فمن أدرك ذلك الزمان فليأخذ نصيبه من فضل الرباط في قزوين) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ٢٠-٢١) من طريق أبي نعيم الخراساني عن مقاتل بن سليمان عن مكحول عن أبي سلمة عن أبي هريرة قال: بينما رسول الله - ﷺ - ذات يوم قاعد معنا إذ رفع بصره إلى السماء؛ كأنه يتوقع أمرًا، فقال: ... فذكره.\nقلت: وهذا موضوع ظاهر الوضع؛ آفته أبو نعيم الخراساني هذا؛ واسمه عمر ابن صبح، وهو وضاع معروف؛ قال ابن حبان (٢/ ٨٨):","vol":"7","page":241},{"text":"\"كان ممن يضع الحديث على الثقات\".\nوأعله السيوطي في \"ذيل الموضوعات\" (ص٩٣) بمقاتل بن سليمان أيضًا فقال فيه:\n\"كذاب\".\nوقال الرافعي عقبه:\n\"قريب من هذا الحديث ما روي عن عبد الرحمن بن أبي حاتم أنه أورده بإسناده عن هشام بن عبيد الله عن زافر - يعني ابن سليمان - عن عبد الحميد بن جعفر يرفعه إلى أبي هريرة وابن عباس قالا:\nكنا عند رسول الله - ﷺ -، فرفع بصره إلى السماء كأنه يتوقع شيئًا فقال:\n\"يرحم إخواني بـ (قزوين) \" ثلاث مرات، فسالت دموعه فجعلت تقطر من أطراف لحيته، فقالوا: يا رسول الله! ما قزوين؟ ومن إخوانك الذين ذكرتهم فرققت لهم؟ قال:\n\"قزوين أرض من أرض الديلم، وهي اليوم في يد الديلم، وستفتح على أمتي وتكون رباطًا لطوائف من أمتي، فمن أدرك ذلك فليأخذ نصيبه من فضل رباط قزوين؛ فإنه يستشهد بها قوم يعدلون شهداء بدر\".\nقلت: وهو كسابقه كذب مفضوح، وقد أعله السيوطي في \"ذيل الموضوعات\" عقب الذي قبله بقوله:\n\"هذا إسناد منقطع بين عبد الحميد وبين أبي هريرة وابن عباس، وزافر بن سليمان؛ قال ابن عدي لا يتابع [على] حديثه، وعامة ما يرويه لا يتابع عليه. وقال ابن حبان: كثير الغلط، واسع الوهم\".","vol":"7","page":242},{"text":"ثم روى الرافعي (١/ ١٦) الشطر الثاني من حديث الترجمة دون أوله من طريق أبي العلاء العطار بسنده عن داود بن سليمان بن يوسف الغازي: أنبأنا علي ابن موسى الرضا: حدثنا أبي عن أبيه جعفر عن أبيه محمد عن أبيه علي عن أبيه الحسين عن أبيه علي ﵁ قال: قال رسول الله - ﷺ -:\n\"قزوين باب من أبواب الجنة، هي اليوم في أيدي المشركين..\". الحديث نحوه، وفيه مبالغات ظاهرة الوضع.\nورواه الرافعي من الطريق المذكورة مختصرًا، وفيه الشطر الأول.\nوآفته داود بن سليمان الغازي هذا؛ قال الذهبي:\n\"كذبه ابن معين، ولم يعرفه أبو حاتم، وبكل حال فهو شيخ كذاب له نسخة موضوعة عن علي بن موسى الرضا ... \".\nثم ساق له أحاديث لوائح الوضع بادية عليها، وأقره الحافظ عليها؛ وزاد عليه، فذكر له أحاديث أخرى من ذاك الصنف، قال في أحدها:\n\"وهو ركيك اللفظ\".\nواعلم أن السيوطي - عفا الله عنا وعنه - أورد هذه الروايات كلها في \"الجامع الكبير\" (١٤٣٩٥-١٤٣٩٧) من رواية أبي العلاء العطار وابن أبي حاتم والرافعي دون أن يبين عللها! ثم أورد الشطر الأول منه في \"الجامع الصغير\" برواية المذكورين دون الرافعي - وهو مصدرها! - فأساء؛ لأنه أوهم أنه لا تتمة للحديث، ثم ازداد سوءًا بسكوته عليه موهمًا بذلك أنه صحيح! وهو يعلم أنه موضوع بإيراده إياه في \"ذيل الموضوعات\" كما تقدم، إلا أن يقال: إنه لم يكن يعلم وضعه حين أورده في \"الجامع الصغير\"؛ فنقول: فكيف يصح له أن يقول في مقدمته:","vol":"7","page":243},{"text":"\"وصنته عما تفرد به وضاع أو كذاب\"؟! فإنه من البداهة بمكان أن تحقيق هذا الشرط يستلزم العلم في كل حديث أورده فيه أنه ليس فيه كذاب أو وضاع!\nوجاء المناوي من بعده فسكت عن الحديث في \"فيضه\"! وزعم في:تيسيره\" أن إسناده ضعيف فقط!!\n<span data-type=\"title\" id=toc-3258>٣٢٤٨ </span>- (يكسى الكافر لوحين من نار في قبره، فذلك قوله تعالى: (لهم من جهنم مهاد ومن فوقهم غواش وكذلك نجزي الظالمين) [الأعراف /٤١]) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ١٧٥) من طريق عمار بن محمد عن الليث عن المنهال بن عمرو عن زاذان عن البراء ﵁ قال: قال النبي - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عمار بن محمد صدوق يخطىء كما في \"التقريب\".\nوالليث - وهو ابن أبي سليم - قال الحافظ:\n\"صدوق، اختلط جدًا، ولم يتميز حديثه، فترك\".","vol":"7","page":244},{"text":"<span data-type=\"title\" id=toc-3259>٣٢٤٩ </span>- (ثلاثة لا يستخف بحقهم إلا منافق: ذو الشيبة في الإسلام، والإمام المقسط، ومعلم الخير) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ١٨٦) من طريق محمد بن يونس بن موسى البصري: حدثنا المنهال بن حماد: حدثنا الحسن بن عجلان عن أبي","vol":"7","page":244},{"text":"الزبير عن جابر قال:قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن يونس هذا - وهو الكديمي -؛ وضاع، سبقت له أحاديث كثيرة، فلتراجع من فهارس الرواة في هذه السلسلة.\nواللذان فوقه لم أعرفهما، وأخشى أن يكون محرفًا على الطابع؛ فإن النسخة سيئة جدًا ومحققه ليس معروفًا بين المحققين، وبعض تعليقاته تدل على أنه لا معرفة عنده بالرجال، وأنه رافضي.\nوالحديث مما سود به السيوطي \"الجامع الصغير\"، لكنه عزاه لأبي الشيخ في \"التوبيخ\"، ولم يتكلم المناوي على إسناده بشيء سوى أنه قال:\n\"وهذا ضعيف\".\nولم يرد ذكر في نسخة \"التوبيخ\" المطبوع في القاهرة بتحقيق الأخ أبي الأشبال المندوه، ويظهر من تعليقه الأخير عليه أن له تتمة لم يعثر عليها.\nوله طريقان آخران:\nالأول: يرويه إسماعيل بن عياش عن مطرح بن يزيد عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعًا به إلا أنه قال:\n\"وذو العلم\".\nأخرجه الطبراني في \"الكبير\" (٨/ ٢٣٨/ ٧٨١٩) .\nوهذا إسناد ضعيف مسلسل بالضعفاء الثلاثة: مطرح بن يزيد وعبيد الله بن زحر، وعلي بن يزيد وهو الألهاني.\nومطرح بن يزيد كوفي نزل الشام، فبالنظر لكونه شاميًا فرواية إسماعيل بن","vol":"7","page":245},{"text":"عياش عنه مستقيمة، والنظر لكونه فروايته عنه ضعيفة. والله أعلم أي ذلك كان.\nوالحديث أعله الهيثمي (١/ ١٢٧) بكونه من رواية عبيد الله بن زحر عن علي بن يزيد، وقال:\n\"وكلاهما ضعيف\".\nوتبعه المناوي في \"الفيض\"، وأما في \"التيسير\" فقال:\n\"ضعيف لكن له شواهد\"!\nوكأنه يشير إلى حديث الترجمة، وقد علمت ما فيه من الضعف الشديد فلا يستشهد به، ومن الظاهر من سكوته عن إسناده في \"الفيض\" - كما تقدم - أنه لم يقف عليه.\nالثاني: ما روله أبو بشر الهيثم بن سهل التستري قال: رأيت حماد بن زيد راكبًا على حمار، فلما جاء إلى (مارمارويدا) قام إليه شاب يقال له: عمارة القرشي ليأخذ بركابه (الأصل: من كتابه) فقال له: مه! قال: سبحان الله! تنفس علي بالأجر؟! قال: لأحدثنك. فقال عمارة: حدثني والدي قال:حدثني والدي عن جدي عن النبي - ﷺ - قال: ... فذكره بلفظ حديث الترجمة إلا أنه قال:\n\"وإمام عادل\"، وزاد:\n\"بين نفاقه\".\nقلت: وهذا إسناد ضعيف مظلم؛ من فوق عمارة القرشي ثلاثتهم لا يعرفون.","vol":"7","page":246},{"text":"وعمارة القرشي؛ قال الأزدي:\n\"ضعيف جدًا\"؛ كما في \"الميزان\" و\"لسانه\".\nوالهيثم بن سهل التستري؛ ضعفه الدارقطني. وقال الحافظ عبد الغني بن سعيد:\n\"ضرب إسماعيل القاضي على حديث الهيثم بن سهل عن حماد، وأنكر عليه\".\nكذا في \"الميزان\"، وكأنه يشير إلى هذا الحديث.\nوبالجملة: فالحديث منكر لا يصح بهذه الطرق لشدة ضعفها، وقد ذكره السيوطي في \"اللآلي\" (١/ ١٥٣) في جملة أحاديث ساكتًا عن إسناده، كلها في إكرام ذي الشيبة المسلم.ومنها حديث أبي موسى الأشعري مرفوعًا بلفظ:\n\"لإن من إجلال الله إكرام ذي الشيبة المسلم، وحامل القرآن غير الغالي فيه والجافي عنه، وإكرام ذي السلطان المسقط\".\nأخرجه أبو داود وغيره، وإسناد حسن عندي؛ كما في \"المشكاة\" وغيره.\n<span data-type=\"title\" id=toc-3260>٣٢٥٠ </span>- (سارعوا في طلب العلم، فالحديث من صادق خير من الدنيا وما عليها من ذهب وفضة) .\nضعيف جدًا\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ١٨٨) من طريق عبد الله بن ميمون: حدثنا جعفر بن محمد الصادق عن أبيه عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: ... فذكره.","vol":"7","page":247},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ عبد الله بن ميمون هو القداح؛ قال ابن حبان في \"الضعفاء والمتروكين\" (٢/ ٢١):\n\"يروي عن جعفر بن محمد وأهل العراق والحجاز المقلوبات\".\nوقال الحاكم:\n\"روى عن عبيد الله بن عمر أحاديث موضوعة\".\nوقال الحافظ في \"التقريب\" مخلصًا أقوال الحفاظ فيه:\n\"منكر الحديث، متروك\".\n<span data-type=\"title\" id=toc-3261>٣٢٥١ </span>- (عمل قليل في سنة، خير من كثير في بدعة) .\nضعيف\nأخرجه الرافعي في \"تاريخه\" (١/ ٢٥٧) من طريق يحيى بن عبيد الله بن موهب عن أبيه عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته يحيى هذا؛ قال الحافظ في \"التقريب\":\n\"متروك، وأفحش الحاكم فرماه بالوضع\".\nوأبوه قريب منه، فقد قال فيه الإمام أحمد:\n\"أحاديثه مناكير، لا يعرف\".\nوقد روي من طريق أخرى عن الحسن البصري مرفوعًا، وموقوفًا.\nأما المرفوع؛ فرواه معمر عن زيد عنه.","vol":"7","page":248},{"text":"أخرجه عبد الرزاق (١١/ ٢٩١/ ٢٠٥٦٨) .\nوزيد هذا لم أعرفه، ويحتمل أنه الذي روى عنه حماد بن زيد، قال الحافظ:\n\"مقبول\".\nوأما الموقوف؛ فيرويه حزم بن أبي حزم القطعي عنه.\nأخرجه البيهقي في \"الشعب\" (٧/ ٧٢)، وحزم هذا فيه ضعف.\n<span data-type=\"title\" id=toc-3262>٣٢٥٢ </span>- (رحم الله المتسرولات) .\nضعيف جدًا\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ٤٧٣): أخبرنا أبو عبد الله الحافظ: حدثنا أبو منصور محمد بن القاسم العتكي: حدثنا أبو سعيد محمد بن شاذان: حدثنا بشر بن الحكم: حدثنا عندالمؤمن بن عبيد الله: حدثنا محمد بن عمرو عن أبي سلمة عن أبي هريرة قال:\nبينا رسول الله - ﷺ - جالس على باب من أبواب المسجد مرت امرأة على دابة، فلما حاذت النبي - ﷺ -؛ وتكشفت، فقيل: يا رسول الله! إن عليها سراويل، فقال: ... فذكره. وقال البيهقي:\n\"وروي عن خارجة كذلك؛ عن محمد بن عمرو كذلك\".\nقلت: خارجة هذا هو ابن مصعب؛ متروك، وكذبه ابن معين، والله أعلم بحال الإسناد الذي لم يسقه إليه.\nلكن متابعه عبد المؤمن بن عبيد الله - والظاهر أنه السدوسي - ثقة؛ كما قال ابن معين وغيره، وبشر بن الحكم ثقة من شيوخ الشيخين، فالسند حسن إن صح السند إلى بشر؛ فإني لم أعرف اللذين دونه، وقد سكت عنه السيوطي في","vol":"7","page":249},{"text":"\"اللآلي\" (٢/ ٢٦٢) وتبعه ابن عراق في الفصل الثاني من كتابه \"تنزيه الشريعة\".\nثم أتبعه السيوطي بذكر رواية الدارقطني في \"الأفراد\" بسنده عن نصر بن حماد: حدثنا عمرو بن جميع عن يحيى بن سعيد عن الأعرج عن أبي هريرة به. إلا أنه زاد:\n\"من النساء\".\nوسكت عنه السيوطي وابن عراق ايضًا فما أحسنا! لأن عمرو بن جميع سيىء الحال؛ قال الذهبي:\n\"كذبه ابن معين، وقال الدارقطني وجماعة: متروك. وقال ابن عدي: كان يتهم بوضع الحديث. وقال البخاري: منكر الحديث\".\nونصر بن حماد؛ قال في \"التقريب\":\n\"ضعيف أفرط الأزدي فزعم أنه يضع\".\nوذكره السيوطي أيضًا من طريق الصباح بن مجاهد عن مجاهد مرسلًا.\nكذا الأصل (ابن مجاهد) وأظنه محرفًا، والصواب (ابن مجالد) وهو ضعيف جدًا؛ اتهمه الذهبي بوضع حديث ذكره ابن الجوزي في \"الموضوعات\".\nوحديث الترجمة أورده ابن الجوزي في \"الموضوعات\" أيضًا من حديث علي ﵁، وقد سبق تخريجه وبيان علته، والرد على رد السيوطي على ابن الجوزي، وأن للحديث علة أخرى لم يتعرضوا لذكرها؛ فانظره برقم (٦٠١) . وقد ختم السيوطي كلامه في هذا الحديث بطرقه بقوله:\n\"وبمجموع هذه الطرق يرتقي الحديث إلى درجة الحسن. والله أعلم\".\nكذا قال، ولسنا ممن يوافقه على ذلك لشدة ضعفها كما تقدم.","vol":"7","page":250},{"text":"<span data-type=\"title\" id=toc-3263>٣٢٥٣ </span>- (مسألة واحدة يتعلمها المؤمن خير له من عبادة سنة، وخير له من عتق رقبة من ولد إسماعيل، وإن طالب العلم والمرأة المطيعة لزوجها، والولد البار بوالديه يدخلون الجنة مع الأنبياء بغير حساب) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ٢٥٥-٢٥٦) من طريق أبي بكر محمد بن الحسن النقاش: حدثنا الحسن بن علي: حدثنا يزيد بن هارون عن داود بن أبي هند عن الشعبي عن ابن أبي ليلى عن أبي أيوب الأنصاري قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع ظاهر البطلان كل رجال إسناده ثقات رجال الصحيح، وضعه عليهم النقاش هذا؛ فإنه كذاب كما قال الذهبي تبعًا لبعض من سلف من الأئمة، وله ترجمة سيئة في \"تاريخ بغداد\" و\"الميزان\" و\"اللسان\" وغيرها.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" للنقاش هذا والرافعي، وسكت عنه كما هي غالب عادته.","vol":"7","page":251},{"text":"<span data-type=\"title\" id=toc-3264>٣٢٥٤ </span>- (صاحب الصف، وصاحب الجمع، لا يفضل هذا على هذا، ولا هذا على هذا. كأنه يريد صف القتال) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ٢٦٥) من طريق محمد بن الحسين بن عبد الملك أبي نصر المعروف بـ (حاجي) البزار القزويني في \"معجم شيوخه\": أنبأ أحمد بن علي بن عمر بن محمد بن أبي رجاء: حدثنا سعيد بن محمد بن نصر أبو عمرو: حدثنا أبو زكريا يحيى بن إبراهيم: حدثنا محمد بن عثمان: حدثنا أبو المغيرة: حدثنا الأوزاعي عن حسان بن عطية عن أبي كبشة عن ثوبان، قال رسول الله - ﷺ -: ... فذكره.","vol":"7","page":251},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ من فوق محمد بن عثمان ثقات من رجال \"التهذيب\"، ومن دونه لم أعرفهم.\nوسعيد بن محمد بن نصر أبو عمرو قزويني، ترجمه الرافعي في \"تاريخه\" (٢/ ٤٦) برواية عبد الواحد بن محمد بن أحمد وجماعة. كذا قال، لم يذكر فيه جرحًا ولا تعديلًا كما هي عادته. لكن قال الذهبي في \"الميزان\":\n\"لا يدرى من هو؟! \".\nونقل الحافظ في \"اللسان\" عن \"طبقات همذان\" لصالح بن أحمد أنه قال:\n\"شيخ ليس بذاك\".\nوأما أحمد بن علي بن عمر؛ فقد ترجمه الرافعي أيضًا (٢/ ٢٠٥) برواية الخليلي الحافظ في \"مشيخته\" فقط.\n<span data-type=\"title\" id=toc-3265>٣٢٥٥ </span>- (إن ملكًا موكل بالقرآن، فمن قرأ منه شيئًا لم يقومه، قومه الملك ورفعه) .\nموضوع\nأخرجه الرافعي في \"التاريخ\" (١/ ٢٦٧) تعليقًا فقال في ترجمة محمد بن الحسين بن محمد.. الشعيري أبي بكر:\n\"وروى عنه الحافظ أبو سعيد السمان (بسنده) عن المعلى بن هلال عن سليمان التيمي عن أنس بن مالك قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته المعلى بن هلال؛ قال الذهبي في \"الميزان\":","vol":"7","page":252},{"text":"\"رماه السفيانان بالكذب. وقال ابن المبارك وابن المديني: كان يضع الحديث. وقال ابن معين: هو من المعروفين بالكذب والوضع ... \".\nثم ساق له الذهبي أحاديث تدل على كذبه، آخرها هذا الحديث، رواه البخاري في \"الضعفاء\" بإسناده عن المعلى به.\nوالحديث مما سود به السيوطي جامعه \"الصغير\" و\"الكبير\" أيضًا (٧١٠٥) !! وتناقض فيه المناوي؛ فإنه مع كونه أعله في \"الفيض\" بتكذيب السفيانين للمعلى، اقتصر في \"التيسير\" على قوله: \"إسناده ضعيف\"!\nوإن من غرائب الشيخ الغماري التي لا تنتهي، أنه لم يتعقب المناوي في تناقضه المذكور، ولا صرح بوضع الحديث، ولا أنكر على السيوطي تسويده لكتابه به! وبالتالي لم يورده في رسالته \"المغير\". وإنما سود نحو صفحتين في بيان أوهام المناوي في بعض الأنساب، والانكار عليه تعجبه من عدم عزو السيوطي الحديث لـ \"ضعفاء البخاري\" بقوله: \"على أن \"ضعفاء البخاري\" ليس هو بأشهر من \"تاريخ قزوين\" للرافعي بين أهل الحديث\"! فهل يقول هذا محدث بل حافظ منصف؟!\n<span data-type=\"title\" id=toc-3266>٣٢٥٦ </span>- (رهان الخيل طلق. يعني: حلال) .\nضعيف\nأخرجه الرافعي في \"تاريخه\" (١/ ٢٧٠) من طريق يزيد بن عبد الرحمن عن يحيى بن إسحاق بن عبد الله بن أبي طلحة عن أمه عبيدة أو حميدة، وعن عمه بن عبد الله بن أبي طلحة قال رسول الله - ﷺ -: ... فذكره.","vol":"7","page":253},{"text":"قلت: وهذا إسناد ضعيف؛ يزيد بن عبد الرحمن - وهو خالد الدالاني؛ وهو بكنيته أشهر - قال في \"التقريب\":\n\"صدوق يخطىء كثيرًا، وكان يدلس\".\nويحيى بن إسحاق بن عبد الله وعمه عمر بن عبد الله ثقتان؛ لكنه مرسل.\nوعبيدة أو حميدة لا يعرف حالها كما قال الحافظ، لكنها متابعة من عمر بن عبد الله كما ترى.\nوالحديث عزاه السيوطي لسمويه والضياء عن رفاعة بن رافع، وسكت المناوي عن إسناده وقال:\n\"ورواه أبو نعيم في (الصحابة) من رواية يحيى بن إسحاق بن عبد الله بن أبي طلحة عن أمه عن أبيها مرفوعًا\"!\nوقد عرفت أن أمه لا يعرف حالها، فلا ينفعه أنه رواه عنها عن أبيها موصولًا، وأبوها اسمه عبيد بن رفاعة؛ قال الحافظ:\n\"ولد في عهد النبي - ﷺ -، ووثقه العجلي\".\n<span data-type=\"title\" id=toc-3267>٣٢٥٧ </span>- (أربعون رجلًا أمة، ولم يخلص أربعون رجلًا في الدعاء لميتهم إلا وهبه الله لهم، وغفر له) .\nموضوع بهذا اللفظ\nعلقه الرافعي في \"تاريخه\" (١/ ٢٧٨) في ترجمة محمد بن خرشيد أبي بكر الأقطع، فذكر أن الحافظ الخليلي روى في \"مشيخته\" عنه بسنده عن عبد الملك بن هارون بن عنترة عن أبيه عن جده عن ابن مسعود: أنه كان إذا كان في جنازة ووضع السرير قبل أن يصلي عليه؛ استقبل الناس","vol":"7","page":254},{"text":"بوجهه ثم قال: يا أيها الناس! إنكم جئتم شفعاء لميتكم؛ فاشفعوا؛ فإني سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا موضوع، آفته عبد الملك هذا؛ فإنه كذاب كما قال يحيى وغيره.وقد تقدم له أحاديث.\nويغني عن الحديث قوله - ﷺ -:\n\"ما من رجل مسلم يموت، فيقوم على جنازته أربعون رجلًا لا يشركون بالله شيئًا إلا شفعهم الله فيه\".\nرواه مسلم وغيره، وهو مخرج في \"أحكام الجنائز\" (٩٩) .\nفكأن هذا الكذاب حرف هذا الحديث، أو تحرف عليه على الأقل لشدة غفلته، وقلة عنايته بحفظ الحديث؛ فوقع في الكذب على النبي - ﷺ -، ونسب إليه ما لم يقل. نسأل الله السلامة.\n<span data-type=\"title\" id=toc-3268>٣٢٥٨ </span>- (الفتنة نائمة، لعن الله من أيقظها) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (١/ ٢٩١) في ترجمة محمد ابن روشنائي أبي بكر بن أبي الفرج الهمداني عن الإمام أبي محمد النجار جزءًا من الحديث فيه روايته عن السيد أبي حرب العباسي بسنده عن أبي جعفر محمد ابن المفضل الزاهد - أتت عليه مئة وثلاثون سنة -: أنبأ أبو العباس هرمزدان الكرماني الجيرفتي:حدثنا أنس بن مالك قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم بمرة، من دون أنس لم أعرفهم جميعًا! وبيض له المناوي في كتابيه؛ فلم يتكلم عليه بشيء سوى أنه قال:","vol":"7","page":255},{"text":"\"ورواه عن أنس الديلمي، لكن بيض ولده لسنده\".\nوكذلك سكت عنه الشيخ العجلوني في \"كشف الخفاء\" (٢/ ٨٣)، غير أنه قال:\n\"قال النجم: رواه الرافعي في (أماليه) عن أنس\".\n<span data-type=\"title\" id=toc-3269>٣٢٥٩ </span>- (سورة الكهف تدعى في التوراة: الحائلة؛ تحول بين قارئها وبين النار) .\nضعيف جدًا\nأخرجه البيهقي في \"الشعب\" (٢/ ٤٧٥/ ٢٤٤٨) والرافعي (١/ ٣٠٠) من طريق الخليلي محمد بن عبد الرحمن الجدعاني عن سليمان بن مرقاع عن عمرو بن شعيب عن أبيه عن ابن عباس: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ سليمان بن مرقاع؛ قال العقيلي في \"الضعفاء\" (٢/ ١٤٣):\n\"منكر الحديث، ولا يتابع في حديثه\".\nومحمد بن عبد الرحمن الجدعاني؛ قال الحافظ في \"القريب\":\n\"متروك الحديث \". وبه أعله البيهقي فقال:\n\"تفرد به محمد بن عبد الرحمن هذا، وهو منكر\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" و\"الصغير\" للبيهقي في \"الشعب\"، وزاد في الأول:","vol":"7","page":256},{"text":"\"وضعفه البيهقي، والخليلي في (الإرشاد) \".\n<span data-type=\"title\" id=toc-3270>٣٢٦٠ </span>- (سورة (يس) تدعى في التوراة: المعمة؛ تعم صاحبها بخير الدنيا والآخرة، وتكابد عنه بلوى الدنيا، وتدفع عنه أهاويل الآخرة..) الحديث.\nضعيف جدًا\nأخرجه العقيلي في ترجمة سليمان بن مرقاع الجندعي من \"ضعفائه\" (٢/ ١٤٣)، والبيهقي في \"الشعب\" (٢/ ٤٨١/ ٢٤٦٥) من طريق محمد بن عبد الرحمن بن أبي بكر الجدعاني عنه عن هلال عن الصلت: أن أبا بكر قال: قال رسول الله - ﷺ -: ... فذكره. وساقه السيوطي في \"الجامع الكبير\" بطوله وقال:\n\"رواه الحكيم والبيهقي في \"الشعب\" وضعفه\".\nقلت: وأعله بمثل ما أعل الذي قبله، وقال أيضًا:\n\"وهو منكر\".","vol":"7","page":257},{"text":"<span data-type=\"title\" id=toc-3271>٣٢٦١ </span>- (إن صدقة السر تطفىء غضب الرب، وإن صلة الرحم تزيد في العمر، وإن صنائع المعروف تقي مصارع السوء، وإن قول (لا إله إلا الله) تدفع عن قائلها تسعة وتسعين بابًا من البلاء أدناها الهم) .\nمنكر\nأخرجه الرافعي (١/ ٤٢٩) معلقًا، وابن عساكر موصولًا في \"تاريخ دمشق\" (١٣/ ١٧٢) من طريق أبي علي الحداد قال: أنبأ أبو بكر محمد ابن علي الجوزداني المقرىء: حدثنا أحمد بن محمد بن عيسى بن داود بن عيسى","vol":"7","page":257},{"text":"- بالرقة -: حدثنا أبي: حدثنا جدي داود بن عيسى عن أبيه عيسى بن علي عن علي بن عبد الله بن عباس عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ أحمد بن محمد بن عيسى فمن فوقه إلى عيسى بن علي لم أجد لهم ترجمة فيما بين يدي من المصادر.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" (٦٦٣٠) لابن عساكر أيضًا، وسكت عنه المناوي في \"الفيض\"، وأما في \"التيسير\" فقال:\n\"إسناده ضعيف\" ولم يبين العلة، فكأن ذلك مشيًا مع القاعدة المعروفة فيما تفرد به ابن عساكر وأمثاله. لكنه قال في \"الفيض\":\n\"ورواه الطبراني في \"الأوسط\" عن معاوية بن حيدة بسند ضعيف\".\nقلت: هذا حديث آخر يلتقي في بعض فقراته مع هذا، ويختلف في بعض آخر، كما سترى في الحديث التالي.\nلكن الشطر الأول من الحديث صحيح إلى \"مصارع السوء\"؛ لشواهده، وهو مخرج في \"الصحيحة\" برقم (١٩٠٨) .\nوللحديث شاهد واه من حديث بهز بن حكيم عن أبيع عن جده مرفوعًا به. مع اختلاف في بعض الجمل، منها الأخيرة.\n<span data-type=\"title\" id=toc-3272>٣٢٦٢ </span>- (إن صدقة السر تطفىء غضب الرب، وإن صنائع المعروف تقي مصارع السوء، وإن صله الرحم تزيد في العمر وتنفي الفقر.\nوأكثروا من قول \"لا حول ولا قوة إلا بالله\"؛ فإنها كنز من كنوز الجنة وإن فيها شفاء من تسعة وتسعين داء، أدناها الهم) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٣/ ٢/ ٩٢٩) من طريق","vol":"7","page":258},{"text":"عمرو قال: حدثنا صدقة عن الأصبغ عن بهز بن حكيم عن أبيه عن جده عن رسول الله - ﷺ - قال: ... فذكره، وقال:\n\"لم يروه عن بهز إلا الأصبغ، ولا عن الأصبغ إلا صدقة، تفرد به عمرو\".\nقلت: وهو ابن أبي سلمة وهو التنيسي، وهو ثقة من رجال الشيخين.\nوالعلة ممن فوقه: إما صدقة - وهو ابن عبد الله أبو معاوية السمين -؛ فإنه ضعيف.\nوإما من شيخه الأصبغ؛ قال الهيثمي (٨/ ١٩٤):\n\"غير معروف\".\nوروى الطبراني في \"الأوسط\" و\"الصغير\" الشطر الثاني منه بنحوه، وقد تكلمت على إسناده في \"الصحيحة\" (٤/ ٣٧) تحت الحديث (١٥٢٨) .\nوانظر الحديث الذي قبله؛ فإن شطره الأول صحيح لشواهده.\n<span data-type=\"title\" id=toc-3273>٣٢٦٣ </span>- (كان يأمر بدفن سبعة أشياء من الإنسان: الشعر، والظفر، والدم، والحيضة، والسن، والمشيمة، والقلفة) .\nمنكر\nأخرجه الرافعي في ترجمة محمد بن علي بن إبراهيم أبي إبراهيم القطان (١/ ٤٥٥) بسنده عن أبي محمد سعيد بن عبد الفريابي بـ (سرخس): حدثنا مالك بن سليمان - هروي -: حدثنا داود بن عبد الرحمن عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: ولم يذكر في أبي إبراهيم هذا - كما هي غالب عادته - جرحًا ولا تعديلًا.","vol":"7","page":259},{"text":"والفريابي هذا لم أعرفه.\nلكن مالك بن سليمان الهروي قال العقيلي (٤/ ١٧٣):\n\"في حديثه نظر\".\nقال الذهبي:\n\"وكذا قال السليماني، وضعفه الدارقطني\".\nوروى الطبراني طرفًا منه من حديث وائل بن حجر بسند فيه علل ثلاث؛ وقد بينتها فيما تقدم برقم (٢٣٥٧) .\n<span data-type=\"title\" id=toc-3274>٣٢٦٤ </span>- (تنظفوا بكل ما استطعتم، فإن الله بنى الإسلام على النظافة، ولن يدخل الجنة إلا كل نظيف) .\nموضوع\nعلقه الرافعي في \"تاريخ قزوين\" (١/ ١٧٦) من طريق أبي الصعاليك محمد بن عبيد الله بن يزيد الطرسوسي في \"جزء من حديثه\": حدثنا أبو علي الحسن بن محمد: حدثنا إسحاق بن شاهين الواسطي: حدثنا محمد بن يعلى الكوفي: حدثنا عمر بن صبح عن أبي سهل عن الحسن عن أبي هريرة؛ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته عمر بن صبح؛ قال الحافظ:\n\"متروك، كذبه ابن راهويه\".\nومحمد بن يعلى الكوفي ضعيف.\nوأبو علي الحسن بن محمد لم أعرفه.","vol":"7","page":260},{"text":"وكذلك أبو الصعاليك الطرسوسي، وإليه عزاه السيوطي في \"الجامع الكبير\" وقال فيه:\n\"وسنده واه\".\nووقع في \"الفتح الكبير\" (الطرطوسي) وهو خطأ، لا أدري أهو من الطابع أم من مؤلفه؟\nواعلم أن هذا الحديث هو أصل ذاك الحديث الذي تداولته الألسنة وذكره الغزالي في \"الإحياء\" (١/ ٤٩) بلفظ:\n\"بني الدين على النظافة\".\nفقال مخرجه الحافظ العراقي:\n\"لم أجده هكذا، وفي \"الضعفاء\" لابن حبان من حديث عائشة:\n\"تنظفوا فإن الإسلام نظيف\". وللطبراني في \"الأوسط\" بسند ضعيف جدًا من حديث ابن مسعود: المظافة تدعو إلى الإيمان\".\nقلت: وفات العراقي حديث أبي هريرة؛ فإنه أقرب إلى لفظ حديث \"الإحياء\" كما هو ظاهر.\nوتمام حديث عائشة:\n\"ولا يدخل الجنة إلا [كل] نظيف\".\nأخرجه ابن حبان في \"الضعفاء\" (٢/ ٥٧) من طريق نعيم بن المورع عن هشام بن عروة عن أبيه عنها.\nأورده في ترجمة نعيم هذا، وقال:\n\"يروي عن الثقات العجائب، لا يجوز الاحتجاج به بحال\".","vol":"7","page":261},{"text":"وقال الحاكم وأبو سعيد النقاش:\n\"روى عن هشام أحاديث موضوعة\".\nوقال ابن عدي في \"الكامل\" (٧/ ٢٤٨١):\n\"ضعيف يسرق الحديث، وعامة ما يرويه غير محفوظ\".\nقلت: فلا يبعد أن يكون سرق هذا الحديث من عمر بن صبح. والله أعلم.\nوأما لفظ حديث ابن مسعود؛ فهو أتم مما ذكره العراقي، وفيه (إبراهيم بن حيان) الذي في الحديث الآتي بعده.\n(تنبيه): حديث عائشة بطرفه الأول عزاه الشيخ القرضاوي في تعليقه على كتابه \"الحلال والحرام\" (ص٧٩-الطبعة الثالثة عشرة) لابن حبان! وهذا خطأ قبيح لا يليق بأهل العلم؛ لأن من المعروف عندهم أن إطلاق العزو لابن حبان يعني أنه رواه في \"صحيحه\"، وقد عرفت أنه إنما أخرجه في \"ضعفائه\"، وقد كنت نبهت على هذا في تخريجي لهذا الكتاب الذي كنت سميته \"غاية المام في تخريج أحاديث الحلال والحرام\" رقم (٧١) . وقد أخر المكتب الإسلامي طبع كتابي هذا عن أصله \"الحلال والحرام\" عدة سنين؛ لأسباب الله أعلم بها، ثم المؤلف والناشر! وكان ذلك حاملًا للناشر على أن يدلس على القراء ويوهمهم بأن التخريج الذي هو في تعليق الطبعة المذكورة (١٣) هو من صنعي، فطبع على الوجه الأول تحت اسم المؤلف القرضاوي ما نصه:\n\"الطبعة الثالثة عشرة. تخريج المحدث الشيخ محمد ناصر الدين الألباني\"!\nوذلك سنة (١٤٠٠هـ -١٩٨٠م) . وهذا كذب وزور!\nفلما راجعته في ذلك في مكتبه في بيروت أجاب بقوله - وهو غير مكترث بما فعل -:","vol":"7","page":262},{"text":"\"خطأ من بعض الموظفين\"!\nثم تبين فيما بعد أنه تعمد ذلك ترويجًا للكتاب! ولقد آذاني بذلك كثيرًا؛ فإنه نسب إلي كل الأخطاء العلمية الحديثية التي وقعت في كتاب الشيخ القرضاوي، وكنت بينتها في تخريجي إياه، وهذا هو المثال بين يديك، وقد تكاثر إيذاؤه لي في الآونة الأخيرة، وبخاصة بعد هجرتي من دمشق إلى عمان، في تعليقاته وتصرفاته بكتبي تصرفًا لا يرضاه ذو عقل ودين. والله المستعان.\n<span data-type=\"title\" id=toc-3275>٣٢٦٥ </span>- (انقوا أفواهكم بالخلال؛ فإنها مسكن الملكين، الحافظين الكاتبين، وإن مدادهما الريق، وقلبهما اللسان، وليس شيء أشد عليهما من فضل الطعام في الفم) .\nموضوع\nأخرجه أبو الشيخ في \"طبقات الأصبهانيين\" (ص٢٦٤)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٨٤)، والديلمي في \"مسند الفردوس\" (١/ ٢٠/ ١) من طريق إبراهيم بن حيان بن حكيم بن سويد بن علقمة بن سعد بن معاذ: حدثنا أبي عن أبيه عن جده قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد موضوع؛ آفته إبراهيم بن حيان هذا؛ قال ابن عدي في \"الكامل\" (١/ ٢٥٣):\n\"مدني ضعيف الحديث\".\nثم ساق له حديثين آخرين ثم قال:\n\"وهذان الحديثان مع أحاديث أخرى بالأسانيد التي ذكرها إبراهيم بن حيان عامتها موضوعة\".\nوأما حيان بن حكيم، وحكيم بن سويد، وسويد بن علقمة، ثلاثتهم لم أجد","vol":"7","page":263},{"text":"لهم ترجمة، ويظهر لي أنهم لا يعرفون؛ من سلالة مجهولة، فقد ذكروا جدهم سويد بن علقمة في \"الصحابة\"؛ ومع ذلك قالوا فيه:\n\"مجهول لا يعرف\"!\nوقال أبو نعيم في \"المعرفة\" (١/ ٣٠٢/ ٢):\n\"عقبه بـ (أصبهان)، من ولده إبراهيم بن حيان\".\nقلت: وأما قول السيوطي في \"الجامع الكبير\": \"رواه الديلمي عن إبراهيم ابن حيان من ولد سعد بن معاذ عن أبيه عن جده سعد بن معاذ\"؛ فهو غير ظاهر؛ لأن سعد بن معاذ ليس له ذكر على أنه راوي الحديث، فإن إسناده انتهى إلى سويد بن علقمة بن سعد بن معاذ كما تقدم، فسعد بن معاذ هو جد سويد الأدنى كما ترى، ولم تصل الرواية إليه، فتأمل.\nومن أحاديث إبراهيم هذا؛ ما يأتي عقب هذا.\nوسيأتي له حديث آخر في التخليل بسند آخر له برقم (٥٢٧٧) وفيه \"النظافة تدعو إلى الإيمان\"، وقد وقع فيه للمناوي بعض الأوهام، أقره الشيخ الغماري على بعضها!\n<span data-type=\"title\" id=toc-3276>٣٢٦٦ </span>- (إذا كان يوم القيامة انقطعت الأرحام، وضلت الأسباب، وذهبت الأخوة إلا الأخوة في الله، وذلك قوله: (الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين) [الزخرف / ٦٧]) .\nموضوع\nأخرجه أبو نعيم في \"الأخبار\" (١/ ٣٠١) في ترجمة حيان بن حنظلة من طريق إبراهيم عنه بإسناده في الحديث الذي قبله، مع بيان أن آفته إبراهيم هذا، وأن من فوقه لا يعرفون.","vol":"7","page":264},{"text":"<span data-type=\"title\" id=toc-3277>٣٢٦٧ </span>- (سوداء ولود خير من حسناء لا تلد؛ إني مكاثر بكم الأمم، حتى السقط يظل محبنطئًا على باب الجنة، فيقال له: ادخل الجنة، فيقول: أنا وأبواي، فيقال له: ادخل الجنة، فيقول: أنا وأبواي، فيقال له: ادخل الجنة، فيقول: أنا وأبواي، فيقال له: ادخل أنت وأبواك) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (٣٠٠)، وأبو الشيخ في \"الأمثال\" (رقم٥٨)، وتمام في \"الفوائد\" (ق٢٢٨/ ١-٢)، وابن عساكر (٤/ ٣٣٣/ ٢)، والطبراني في \"الكبير\" (١٩/ ٤١٦/ ١٠٠٤) من طرق عن يحيى بن درست عن علي بن ربيع (وقال بعضهم: علي بن الهيثم، وقال غيره: علي بن نافع) عن بهز ابن حكيم عن أبيه عن جده مرفوعًا. وقال العقيلي:\n\"علي بن نافع مجهول بالنقل، حديثه غير محفوظ، وهذا المتن يروى بغير هذا الإسناد أصلح من هذا\".\nومن طريقه أخرجه ابن حبان في \"الضعفاء\" وسماه علي بن الربيع وقال:\n\"هذا منكر لا أصل له، ولما كثرت المناكير في رواياته بطل الاحتجاج به\".\nقلت: وقد وجدت لطرفه الأول شاهدًا، ولكنه لا يساوي فلسًا، لأنه يرويه عبد الله بن محمد بن سنان: حدثنا إبراهيم بن الفضل - وهو ابن أبي سويد -: حدثنا حماد بن سلمة عن عاصم بن بهدلة، عن سواء الخزاعي عن أم سلمة مرفوعًا به.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٤٤) .\nقلت: وآفته ابن سنان هذا؛ وهو الروحي الواسطي؛ قال ابن حبان وأبو نعيم: \"كان يضع الحديث\".","vol":"7","page":265},{"text":"وفي فضل السقط وإدخاله أبويه الجنة؛ حديثان آخران، أحدهما عن علي، والآخر عن معاذ، أخرجهما ابن ماجه (١٦٠٨و١٦٠٩) بسندين ضعيفين؛ كما بينته في \"المشكاة\" (١٧٥٧)، و\"الترغيب\" (٣/ ٩٢)، ولا أدري إذا كان العقيلي عنى أحدهما بقوله المتقدم: \"بإسناد أصلح من هذا\" أو غيرهما.\nثم بدا لي أنه يعني حديثًا آخر من رواية عبادة بن الصامت مخرج في \"أحكام الجنائز\" (٥٣-٥٤)؛ وبه صححت حديث معاذ، فذكرته في \"صحيح ابن ماجه\" (١٣١٥) .\n(تنبيه): قوله: (سوداء) كذا في جميع المصادر التي خرجت الحديث منها وعزوته إليها، من مخطوط ومطبوع، وكذلك أورده السيوطي في \"الجامع الصغير\"، فقال المناوي:\n\"كذا في النسخ، والذي رأيته في أصول صحيحة مصححة بخط الحافظ ابن حجر من \"الفردوس\": (سوآء) على وزن (سوعاء)، وهي القبيحة الوجه، يقال: رجل أسوأ، وامرأة سوآء. ذكره الديلمي\".\nقلت: وهكذا على الصواب أورد الحديث أبو عبيد في \"الغريب\" (ق٢٥/ ١) معلقًا، وقال:\n\"قال الأموي: (السوآء): القبيحة، يقال للرجل من ذلك: (أسوا) \". قال أبو عبيد:\n\"وكذلك كل كلمة أو فعلة قبيحة، فهي سوآء\".\nوكذا في \"النهاية\". والله أعلم.","vol":"7","page":266},{"text":"<span data-type=\"title\" id=toc-3278>٣٢٦٨ </span>- (من ترك الصف الأول مخافة أن يؤذي مسلمًا فصلى في الصف الثاني أو الثالث؛ أضعف الله له الأجر) .\nموضوع\nأخرجه الطبراني في \"المعجم الصغير\" (١/ ٣٢/ ٢/ ٥٣٣-بترقيمي) من طريق الوليد بن الفضل العنزي، والرافعي في \"تاريخ قزوين\" (٢/ ٢٠) من طريق أصرم بن حوشب، قالا - والسياق لأصرم -: حدثنا نوح بن أبي مريم عن زيد العمي عن سعيد بن جبير عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره، وقال الطبراني:\nطلا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به الوليد بن الفضل\".\nقلت: وهو متهم بالوضع؛ قال ابن حبان في \"الضعفاء\" (٣/ ٨٢):\n\"روى عن عبد الله بن إدريس وأهل العراق المناكير التي لا يشك من تبحر في هذه الصناعة أنها موضوعة\".\nثم ساق له الحديث الآتي عقب هذا.\nوقال الحاكم، وأبو نعيم، وأبو سعيد النقاش:\n\"روى عن الكوفيين الموضوعات\".\nإلا أنه لم يتفرد به خلافًا لقول الطبراني؛ فقد تابعه أصرم بن حوشب - كما رأيت - وهو مثله بل شر منه؛ فقد قال يحيى:\n\"كذاب خبيث\".\nرواه ابن حبان (١/ ١٨١) عنه وقال فيه:\n\"كان يضع الحديث على الثقات\".","vol":"7","page":267},{"text":"وتقدمت له بعض الأحاديث الدالة على وضعه.\n<span data-type=\"title\" id=toc-3279>٣٢٦٩ </span>- (كان يبعث رجالًا إلى البلدان يدعون الناس إلى الإسلام، فقال رجل: لو بعث أبا بكر وعمر، قال رسول الله - ﷺ -: أبو بكر وعمر لا غنى عنهما، إن أبا بكر وعمر في الإسلام بمنزلة السمع والبصر من الإنسان) .\nموضوع بهذا التمام\nأخرجه ابن حبان في \"الضعفاء\" (٣/ ٨٢) من طريق الوليد بن الفضل عن عبد الله بن إدريس عن أبيه عن وهب بن منبه عن ابن عباس قال: ... فذكره في ترجمة الوليد هذا.\nوقد اتهمه ابن حبان وغيره بالوضع كما تقدم في الحديث الذي قبله.","vol":"7","page":268},{"text":"<span data-type=\"title\" id=toc-3280>٣٢٧٠ </span>- (يأتي على الناس زمان لا يسلم لذي دين دينه إلا من فر به من شاهق إلى شاهق، أو من حجر إلى حجر؛ كالثعلب بأشباله، قالوا: متى يكون ذلك؟ قال: في آخر الزمان؛ إذا لم تنل المعيشة إلا بمعصية الله، فإذا كان كذلك حلت العزبة.\nقالوا: أنت تأمرنا بالتزويج؛ فكيف تحل العزبة؟ قال:\nيكون في ذلك الزمان هلاك الرجل على يدي أبويه؛ إن كان له أبوان، فإن لم يكن له أبوان فعلى يدي زوجته وولده، فإن لم يكن زوجة ولا ولد، فعلى يدي الأقارب والجيران؛ يعيرونه بضيق المعيشة، حتى يورد نفسه الموارد التي يهلك فيها) .","vol":"7","page":268},{"text":"منكر.\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٢١و١٨٦) من طريق أحمد بن عبد الرحمن المخزومي: حدثنا عبد الحميد بن يحيى عن مبارك بن فضالة عن الحسن عن عبد الله بن مسعود قال: قال رسول الله صلي الله عليه وسل: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ الحسن هو البصري، وهو مع تدليسه الذي اشتهر به لم يذكروا له رواية عن ابن مسعود.\nومبارك بن فضالة يدلس أيضًا.\nوعبد الحميد بن يحيى؛ قال العقيلي في \"الضعفاء\" (٣/ ٤٠):\n\"مجهول بالنقل، لا يتابع على حديثه\".\nثم ساق له من روايته عن عبد الله بن زيد عن زيد بن ثابت قال: قال رسول الله - ﷺ -:\n\"غط رأسك من الناس، وإن لم تجد إلا خيطًا\"!\nوأحمد بن عبد الرحمن المخزومي لم أعرفه.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لأبي نعيم في \"الحلية\"، والبيهقي في \"الزهد\"، والخليلي، والرافعي عن ابن مسعود.\nوهو في \"الزهد الكبير\" (ق٤٩/ ٢) من طريق المبارك بن فضالة عن الحسن عن أبي هريرة مرفوعًا؛ كما في \"معجم الحديث\" الذي عامته من مخطوطات الظاهرية. لكن لم أكن نقلت فيه إسناده من تحت المبارك، ولا لفظه بتمامه، وليس عندي الآن نسخة من \"الزهد\" لأعود إليه.\nثم رأيته في \"الزهد\" (٤٣٦-مطبوع) فإذا هو من طريق جامع بن سوادة","vol":"7","page":269},{"text":"عن عبد الله بن مسلمة القعنبي عن المبارك به.\nقلت: وجامع بن سوادة: ضعيف متهم، كما في \"اللسان\".\nوأما أبو نعيم فأخرجه في \"الحلية\" (١/ ٢٥) من طريق إسحاق بن وهب: حدثنا عبد الملك بن يزيد: حدثنا أبو عوانة عن الأعمش عن أبي وائل عن عبد الله بن مسعود قال: ... فذكره مرفوعًا إلى قوله: \"من حجر إلى حجر\".\nوبهذا السند ساق قبله عن ابن مسعود قال:\n\"إذا أحب الله عبد ًا اقتناه لنفسه، ولم يشغله بزوجة ولا ولد\".\nهكذا وقع فيه موقوفًا على ابن مسعود، ويبدو أنه سقط من الناسخ أو الطابع رفعه إلى النبي - ﷺ -؛ فإنه كذلك رواه ابن الجوزي في \"الموضوعات\" (٢/ ٢٧٨) من طريق أبي نعيم.\nوكذلك عزاه إليه الذهبي في ترجمة عبد الملك بن يزيد من \"الميزان\"، وتبعه العسقلاني في \"اللسان\"، وأعلاه بعبد الملك بن يزيد هذا؛ فقالا:\n\"روى عن أبي عوانة بخبر باطل في ترك التزوج، لا يدرى من هو؟ \".\nثم ساقاه من طريق صاحب \"الحلية\" بإسناده المتقدم مرفوعًا. وفيه: \"إسحاق بن وهب العلاف\".\nوهو إسحاق بن وهب بن زياد العلاف أبو يعقوب الواسطي. ولقد أخطأ ابن الجوزي خطأ فاحشًا حين أعل الحديث به بقوله:\n\"هذا حديث موضوع على رسول الله - ﷺ -؛ قال الدارقطني: إسحاق بن وهب كذاب متروك، حدث بالأباطيل\".","vol":"7","page":270},{"text":"وأقره السيوطي في \"اللآلي\" (٢/ ١٨٠) .\nوقد التبس عليهما الأمر؛ فإن الذي قال فيه الدارقطني ما نقله عنه إنما هو إسحاق بن وهب الطهرمسي كما تراه في \"الميزان\" و\"اللسان\".\nوأما إسحاق بن وهب العلاف فهو ثقة من شيوخ البخاري، ولا علاقة له بهذا الحديث الباطل.\nنعم، لقد تعقب السيوطي ابن الجوزي في حديث آخر ساقه من رواية الطبراني بسنده عن أبي عنبة الخولاني مرفوعًا بلفظ:\n\"إذا أراد الله ﷿ بعبد خيرًا ابتلاه، وإذا ابتلاه اقتناه لنفسه. قالوا: يا رسول الله! وما اقتناه؟ لا يترك له مالًا ولا ولدًا\".\nوفيه اليمان بن عدي نسبه أحمد إلى الوضع.\nكذا قال ابن الجوزي، فقال السيوطي:\n\"ضعفه أحمد والدارقطني، وقال أبو حاتم: صدوق\".\nقلت: هذا نقله السيوطي من \"ميزان الذهبي\"، ولا يكفي في رد قول ابن الجوزي وما نسبه لأحمد، ولم أر أحدًا ذكره عنه غيره، والمعروف عنه التضعيف فقط. والله أعلم.\nوفي الحديث علة أخرى؛ فقد قال الهيثمي في \"المجمع\" (٢/ ٢٩١):\n\"رواه الطبراني في \"الكبير\"، وفيه إبراهيم بن محمد شيخ الطبراني، ضعفه الذهبي، ولم يذكر سببًا، وبقية رجاله موثقون\".\nقلت: بلى؛ قد ذكر السبب، وهو أنه قال: حدثنا عبد الوهاب بن نجدة: حدثنا","vol":"7","page":271},{"text":"إسماعيل بن عياش بسنده عن ابن عمر مرفوعًا بحديث ذكره، وقال:\n\"فالمعروف بهذا الحديث هو عبد الوهاب بن الضحاك، لا ابن نجدة\".\nوهذا يعني أنه خطأ في إسناده فذكر ابن نجدة - وهو ثقة - مكان ابن الضحاك - وهو متروك -، ولذا قال الذهبي فيه:\n\"غير معتمد\".\nقلت: وهذا مما لا ينبغي التوقف فيه؛ لأن الرجل مع هذا الخطأ الفاحش الذي اكتشفه الذهبي قد أورده الطبراني في \"المعجم الأوسط\" (١/ ١٦٧/ ١)، ولم يسق له سوى حديث واحد، فهو مستور غير معروف. والله أعلم.\n٣٢٧١ - (إن أبا بكر يتأول الرؤيا، وإن الرؤيا الصالحة حظ من النبوة) .\nمنكر\nأخرجه البزار (٣/ ١١/ ٢١٢٠)، والطبراني في \"المعجم الكبير\" (٧/ ٣١٣/ ٧٠٥٧) من طريق جعفر بن سعد بن سمرة: حدثنا خبيب عن أبيه سليمان بن سمرة عن سمرة بن جندب به مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\n١- سليمان بن سمرة مجهول الحال.\n٢- خبيب بن سليمان مجهول العين.\n٣- جعفر بن سعد بن سمرة ليس بالقوي؛ كما في \"التقريب\".\nوقال الهيثمي في \"المجمع\" (٧/ ١٧٣):\n\"رواه الطبراني والبزار، وإسناده ساقط. وفي إسناد الطبراني من لم أعرفه\".\nقلت: وهذا من أوهامه ﵀؛ فإسنادهما واحد كما ترى.","vol":"7","page":272},{"text":"وذكره السيوطي في \"الزيادة\" بلفظ:\n\"أمرت أن أولي الرؤيا أبا بكر\". وقال:\n\"رواه (فر) عن سمرة\".\nقلت: وما أراه إلا محرفًا من هذا. والله أعلم.\n<span data-type=\"title\" id=toc-3281>٣٢٧٢ </span>- (دخلت الجنة فرأيت جارية أدماء لعساء، فقلت: ما هذه يا جبريل؟ فقال: إن الله تعالى عرف شهوة جعفر بن أبي طالب للأدم اللعس؛ فخلق له هذه) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٣٤-٣٥) في ترجمة محمد بن موسى القزويني، من رواية جعفر بن أحمد بن علي القمي الرازي في \"فضائل جعفر بن أبي طالب\" بإسناده عن إسماعيل بن محمد بن إسحاق بن جعفر بن محمد عن أبيه عن أبي عبد الله عن أبيه عن عباية عن النبي - ﷺ - قال: ... فذكره:\nقلت: هذا إسناد مظلم؛ من دون إسحاق بن جعفر لم أعرفهم، والقزويني لم يذكر الرافعي في ترجمته سوى هذا الحديث، مما يدل على جهالته، فإن سلم ممن فوقه فهو آفته.\nثم هو إلى ذلك مرسل؛ فإن عباية تابعي، ولكني أخشى أن يكون سقط منه صحابيه؛ فقد قال السيوطي في \"الجامع الكبير\" (١٣٩٥٨):\n\"رواه جعفر بن أحمد القمي في \"فضائل جعفر بن أبي طالب\"، والرافعي بسند جعافرة عن آبائهم إلى عبد الله بن جعفر\".\nوذكر نحوه في \"الجامع الصغير\".","vol":"7","page":273},{"text":"وبيض له المناوي في \"شرحيه\" فلم يتكلم عليه بشيء! مع أن القاعدة في مثله أن يضعفه، وهذا ما كنت فعلته في \"ضعيف الجامع\"، والآن وقد وقفت على إسناده المظلم، وتأملت متنه، فبدا لي أنه موضوع. والله أعلم.\n<span data-type=\"title\" id=toc-3282>٣٢٧٣ </span>- (المتقون سادة، والفقهاء قادة، والجلوس إليهم زيادة، وعالم ينتفع بعلمه أفضل من ألف عابد) .\nموضوع\nرواه الرافعي في \"تاريخ قزوين\" (٢/ ٤٧) تعليقًا عن الخليلي بإسناده عن محمد بن إسماعيل بن موسى بن جعفر بن محمد: حدثني عم أبي: إسحاق بن موسى عن أبيه عن جده عن محمد بن علي عن علي بن الحسين عن الحسين بن علي عن علي بن أبي طالب قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم. ومتن منكر موضوع؛ من دون موسى بن جعفر بن محمد لم أعرفهم.\nوالجملة الأخيرة منه رواها عمرو بن جميع - وهو متهم - عن جعفر بن محمد به. وسيأتي تخريجه برقم (٣٨٥٠)، وأنه روي موقوفًا على جعفر بن محمد ابن علي.","vol":"7","page":274},{"text":"<span data-type=\"title\" id=toc-3283>٣٢٧٤ </span>- (إن الرجل إذا نظر إلى امرأته ونظرت إليه؛ نظر الله إليهما نظرة رحمة، فإذا أخذ بكفها؛ تساقطت ذنوبهما من خلال أصابعهما) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٢/ ٤٧) معلقًا عن ميسرة بن","vol":"7","page":274},{"text":"علي في \"مشيخته\" بسنده عن الحسين بن معاذ الخراساني عن إسماعيل بن يحيى التيمي عن مسعر بن كدام عن العوفي عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته التيمي هذا؛ كان يضع الأحاديث وله أباطيل وبلايا تقدم بعضها.\nوالحسين بن معاذ قريب منه؛ قال الخطيب:\n\"ليس بثقة، حديثه موضوع\".\nوالحديث بيض له المناوي في \"شرحيه\" فلم يتكلم عليه بشيء، ومن المآسي قول المعلق على \"الجامع الكبير\" للسيوطي:\n\"رمز في \"الجامع الصغير\" لصحته\"!\nوسببه الجهل بأن رموز الجامع لا قيمة لها مطلقًا كما نبهنا على ذلك مرارًا!! ومن الغرائب أن الشيخ الغماري - مع علمه وتوسعه في نقد المناوي وتشنيعه عليه بسبب أوهامه - يشايعه في الاعتداد برموز \"الجامع\"! ثم هو قد فاته أن الحديث موضوع، فلم يتعقب تبييض المناوي له، ولا أورده في \"المغير\"!!\n<span data-type=\"title\" id=toc-3284>٣٢٧٥ </span>- (ارحموا حاجة الغني، فقال رجل: وما حاجة الغني؟ قال: الرجل المسر يحتاج، فصدقة الدرهم عليه عند الله بمنزلة سبعين ألفًا) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٢/ ٤٨) معلقًا عن الخليلي الحافظ بسنده عن علي بن محمد بن مهرويه: حدثنا محمد بن يحيى الطوسي بـ","vol":"7","page":275},{"text":"(قزوين): حدثنا محمد بن يوسف الفريابي: حدثنا الثوري عن الأعمش عن أبي وائل عن عبد الله بن مسعود قال: قال رسول الله - ﷺ -: ... فذكره في ترجمة محمد بن يحيى الطوسي، ولم يذكر فيه جرحًا ولا تعديلًا. فهو الآفة؛ إذ روى مثل هذا الحديث الباطل الواضح بطلانه بهذا الإسناد الصحيح: الفريابي ... إلخ.\nأو الآفة الراوي عنه: ابن مهرويه؛ فقد أورده في \"اللسان\" وقال:\n\"قال صالح بن أحمد في \"طبقات أهل همذان\": سمعت منه مع أبي، وكان يأخذ الدراهم على نسخة الرضا، وتكلموا فيه، ومحله الصدق\".\nوله ترجمة في \"تاريخ قزوين\" (٣/ ٤١٦) برواية جمع عنه، ولم يذكر فيه أيضًا جرحًا ولا تعديلًا. وما في \"اللسان\" منقول من \"تاريخ بغداد\" (١٢/ ٦٩-٧٠)، وقد وقع فيه التحريف يصحح من \"اللسان\".\nثم رأيت الخطيب قد أخرج الحديث في \"تاريخ بغداد\" (١٣/ ٣٢٢-٣٢٣) من طريق أخرى عن ابن مهرويه القزويني به. وقال:\n\"غريب جدًا من حديث الأعمش عن أبي وائل عن عبد الله، ومن حديث الثوري عن الأعمش، لا أعلم رواه غير محمد بن يحيى الطوسي عن الفريابي\".\n<span data-type=\"title\" id=toc-3285>٣٢٧٦ </span>- (إذا صليتم الفرض فقولوا عقب كل صلاة عشر مرات: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير؛ يكتب له من الأجر كأنما أعتق رقبة) .\nمنكر\nأخرجه الرافعي في \"التاريخ\" (٢/ ١١٨) معلقًا من طريق أبي نصر محمد بن أحمد الجرجاني: حدثنا أبي: حدثنا أبو خليفة الفضل بن الحباب الجمحي:","vol":"7","page":276},{"text":"حدثنا أبو الوليد هشام بن عبد الملك الطيالسي: حدثنا شعبة: حدثنا طلحة بن مصرف عن عبد الرحمن بن عوسجة عن البراء بن عازب: قال: قال رسول الله - ﷺ -: ... فذكره في ترجمة إبراهيم بن علي بن أحمد الجرجاني.\nقلت: ولم يذكر فيه جرحًا ولا تعديلًا كغالب عادته، فهو مجهول. ومثله محمد بن أحمد الجرجاني وأبوه.\nومن فوقه ثقات رجال الشيخين غير الفضل بن الحباب؛ قال أبو علي الخليلي:\n\"احترقت كتبه، منهم من وثقه، ومنهم من تكلم فيه، وهو إلى التوثيق أقرب\".\nقلت: فإن لم يكن الوهم منه، فهو ممن دونه؛ فإن الحديث قد صح عن شعبة به دون قوله: \"إذا.. عقب كل صلاة\"، فقال الطيالسي في \"مسنده\" (٧٤٠): حدثنا شعبة بلفظ:\n\"من قال لا إله إلا الله ... عشر مرات كن له عدل نسمة أو رقبة\".\nوكذلك أخرجه أحمد (٤/ ٢٨٥و٣٠٤) من طرق أخرى عن شعبة به. وأخرجه هو وابن حبان (٢٣٢٧)، والحاكم (١/ ٥٠١) من طريقين آخرين عن طلحة بن مصرف به. وزاد ابن حبان:\n\"يحيي ويميت\".\nولا تثبت في هذا الحديث كما لم تثبت الزيادة الأولى.\nنعم ثبتت زيادة ابن حبان مع تقييد التهليل عشرًا بما بعد صلاة الصبح","vol":"7","page":277},{"text":"والمغرب في أحاديث يرتقي ذلك بمجموعها إلى مرتبة الصحة؛ ولذلك أوردت بعضها في \"صحيح الترغيب\" (٤٧٢-٤٧٥) .\n<span data-type=\"title\" id=toc-3286>٣٢٧٧ </span>- (من مر على المقابر فقرأ فيها إحدى عشرة مرة: (قل هو الله أحد) ثم وهب أجره للأموات؛ أعطي من الأجر بعدد الأموات) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٢٩٧) من طريق داود بن سليمان الغازي: أنبأ علي بن موسى الرضا: حدثني أبي موسى بن جعفر عن أبيه الحسين بن علي عن أبيه علي بن أبي طالب، ﵁: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته الغازي هذا، قال الذهبي في \"الميزان\":\n\"كذبه يحيى بن معين، ولم يعرفه أبو حاتم، وبكل حال فهو شيخ كذاب له نسخة موضوعة عن علي بن موسى الرضا..\"\nقلت: وقد توبع من كذاب مثله، أو سرقه أحدهما من الآخر، فانظر: \"أحكام الجنائز\" (ص١٩٣) .\nوالحديث أورده العجلوني في \"كشف الخفاء\" (٢/ ٢٧٢) من رواية الرافعي عن علي، وسكت عنه!","vol":"7","page":278},{"text":"<span data-type=\"title\" id=toc-3287>٣٢٧٨ </span>- (كان من دعائه: اللهم اغنني بالعلم، وزيني بالحلم، وكرمني بالتقوى، وجملني بالعافية) .\nضعيف\nعلقه الرافعي في \"تاريخ قزوين\" (٢/ ٣٢٤) من طريق إبراهيم","vol":"7","page":278},{"text":"ابن يزيد عن سفيان بن عيينة عن الزهري عن سالم بن عبد الله عن أبيه قال: ... فذكره مرفوعًا.\nأورده في ترجمة أحمد بن ربيعة بن علي.. العجلي القزويني، ولم يذكر فيه جرحًا ولا تعديلًا، وإنما ساق له هذا الحديث.\nوإبراهيم بن يزيد لم أعرفه، وليس هو الخوزي المتروك؛ فإنه أعلى طبقة منه.\n<span data-type=\"title\" id=toc-3288>٣٢٧٩ </span>- (ليلة عرج بي إلى السماء بكت علي الأرض، فأنبت الله من بكاء الأرض (الكبر) وهو (الأصف)؛ فمن أراد أن يشم بكاء الأرض فليشم (الكبر)، فلما رفعت إلى ربي فحياني بالرسالة، وفضلني بالنبوة، وأكرمني بالشفاعة، وفرض علي الخمسين صلاة، هبطت من سماء إلى سماء، فلما جزت إلى سماء الدنيا تصببت عرقًا، فانصب عرقي على الأرض، فأنبت الله من عرقي الورد الأحمر؛ فمن أراد أن يشم عرقي، فليشم الورد الأحمر) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٣٢٦-٣٢٧) من طريق أبي العباس جعفر بن محمد المستغفري بسنده عن سهل بن صقير: حدثنا موسى بن عبد ربه: سمعت علي بن أبي طالب يقول:قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"أخرجه المستغفري في \"كتاب طب النبي - ﷺ -\"، هذا آخر حديث من الكتاب\".\nقلت: وهو حديث باطل ظاهر البطلان، في أحاديث من أمثاله أوردها ابن","vol":"7","page":279},{"text":"الجوزي في \"الموضوعات\" (٣/ ٦١-٦٢) قال فيها:\n\"هذه الأحاديث كلها محال\".\nوالمتهم عندي بهذا الحديث سهل بن صقير؛ فقد قال فيه الخطيب:\n\"يضع الحديث\".\nوموسى بن عبد ربه لم أجد من ذكره.\nوقد سرق هذا الحديث الوضاع المشهور الحسن بن علي العدوي؛ فرواه عن بعضهم عن موسى بن جعفر عن أبيه عن آبائه عن علي ﵁ به مختصرًا.\nأخرجه في ترجمته ابن عدي (٢/ ٧٥٣-٧٥٤) وقال:\n\"وهذا موضوع على أهل البيت\".\nووافقه ابن الجوزي، وأقره السيوطي في \"اللآلي\" (٢/ ٢٧٥)؛ لكنه عقب عليه بحديث الرافعي هذا وسكت عنه!!\n<span data-type=\"title\" id=toc-3289>٣٢٨٠ </span>- (اختنوا أولادكم يوم السابع؛ فإنها أطهر، وأسرع نباتًا للحم) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٢/ ٣٤٠و٣/ ٥٨-٥٩) معلقًا من طريق داود بن سليمان الغازي عن علي بن موسى الرضا؛ بروايته عن آبائه عن النبي - ﷺ -.\nوهذا موضوع؛ آفته الغازي هذا، وقد تقدمت له عدة أحاديث.","vol":"7","page":280},{"text":"<span data-type=\"title\" id=toc-3290>٣٢٨١ </span>- (الضمة في القبر كفارة لكل مؤمن؛ لكل ذنب بقي عليه لم يغفر له، وذلك أن يحيى بن زكريا ﵉ ضمه القبر ضمة في أكلته الشعير) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٢/ ٣٥٢) معلقًا من طريق إسماعيل بن أبي زياد عن ثور عن خالد عن معاذ بن جبل ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته إسماعيل هذا، وهو ابن أبي زياد الشقري الخراساني؛ قال الذهبي في \"الضعفاء\":\n\"قال ابن معين: كذاب\".\nوالحديث مما سود به السيوطي \"الجامع الصغير\"؛ فأورده من رواية الرافعي عن معاذ دون قوله: \"وذلك أن يحيى ... \" إلخ. وأما في \"الجامع الكبير\" فأورده (١١١٦٧) بتمامه!!\nوبيض له المناوي في \"شرحيه\" فلم يتكلم على إسناده بشيء؛ إلا أنه نقده من حيث متنه فقال:\n\"وهذا يعارض خبر: \"أكثر عذاب القبر من البول\" و\"عامة عذاب القبر من البول\".\nوهذه معارضة غير صحيحة؛ لأن ضمة القبر غير عذاب القبر، كما يدل عليه أحاديث ضم القبر لسعد معاذ، وللصبي، وانظر \"الصحيحة\" (١٦٩٥و٢١٦٤) .","vol":"7","page":281},{"text":"والحديث الذي ذكره المناوي صحيح، ورد عن جمع من الصحابة باللفظين اللذين ذكرهما، وهو مخرج في \"إرواء الغليل\" (١/ ٣١٠/ ٢٨٠) . ويشهد له حديث \"الصحيحين\":\n\"أما إنهما ليعذبان وما يعذبان في كبير، وأما أحدهما فكان لا يستنزه من البول، وأما الآخر فكان يمشي بالنميمة\".\nرواه الشيخان وهو مخرج في المصدر السابق (٢٨٣) .\nوالحديث من موضوعات \"الجامع\" التي غفل عنها الشيخ الغماري، فلم يتعقبه على المناوي في \"الحاوي\"، ولا على السيوطي في \"المغير\"!!\n<span data-type=\"title\" id=toc-3291>٣٢٨٢ </span>- (كأن الخلق لم يسمعوا القرآن حين يسمعونه من الرحمن يتلوه عليهم) .\nمنكر\nأخرجه الرافعي في \"تاريخه\" (٢/ ٤٠٣) من طريق إبراهيم بن محمد المقدمي: حدثنا محمد بن عبد الرحمن عن إسماعيل بن رافع عن محمد بن كعب القرظي عن أبي هريرة قال:قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف فيه علل:\nالأولى: إسماعيل بن رافع؛ ضعيف جدًا، قال الذهبي في \"المغني في الضعفاء\":\n\"ضعفوه جدًا، قال الدارقطني والنسائي: متروك\".\nالثانية: محمد بن عبد الرحمن - هو العبد ي كما في ترجمة إسماعيل من \"تهذيب الكمال\" -؛ قال في \"الجرح والتعديل\":","vol":"7","page":282},{"text":"\"سمع من محمد بن علي، روى عنه روح بن عبادة\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nالثالثة: إبراهيم بن محمد المقدمي؛ لم أقف له على ترجمة.\n<span data-type=\"title\" id=toc-3292>٣٢٨٣ </span>- (الميت ينضح عليه الحميم ببكاء الحي) .\nموضوع\nأخرجه أبو يعلى في \"مسنده\" (١/ ٤٧/ ٤٧)، والبزار (١/ ٣٧٩/ ٨٠٢) من طريق محمد بن الحسن المدني: حدثنا سليمان بن بلال عن عبد الحكيم بن عبد الله بن أبي فروة عن يعقوب بن عتبة عن عروة عن عائشة رحمة الله عليها قالت:\nلما توفي عبد الله بن أبي بكر بكي عليه، فخرج أبو بكر ﵁ فقال: إني أعتذر لكم من شأن أولاء؛ إنهن حديث عهد بجاهلية، إني سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال البزار:\n\"لا نعلمه مرفوعًا عن أبي بكر إلا من هذا الوجه، وعبد الحكيم مدني مشهور صالح الحديث، ويعقوب مشهور، ومحمد بن الحسن هو ابن زبالة؛ لين الحديث\".\nكذا قال! وهو أسوأ مما ذكر - وإن قلده الهيثمي فقال في \"المجمع\" (٣/ ١٦):\n\"رواه البزار وأبو يعلى، وفيه محمد بن الحسن بن زبالة وهو ضعيف\"؛ فقد قال فيه ابن معين:\n\"كذاب خبيث\". وقال أحمد بن صالح المصري:\n\"كان يضع الحديث\". وقال أبو داود:","vol":"7","page":283},{"text":"\"كذابا المدينة: محمد بن الحسن بن زبالة، ووهب بن وهب أبو البختري\".\nوإن مما يدل على وضع هذا الحديث وبطلانه بهذا اللفظ: \"يصب عليه الحميم\"؛ أنه صح عن غير واحد من الصحابة بلفظ: \"يعذب\" فقط. رواه الشيخان وغيرهما وهو مخرج في \"أحكام الجنائز\" (ص٤٠و٤١) .\n<span data-type=\"title\" id=toc-3293>٣٢٨٤ </span>- (إياكم وبكاء اليتيم؛ فإنه يسري في الليل والناس نيام) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب والترهيب\" (٢/ ١٠١٨/ ٢٥٠٣) من طريق موسى بن يحيى بن أبي عيسى: حدثنا عمرو بن الحصين: أخبرنا علي ابن الحسين: أخبرنا الأوزاعي عن الزهري عن أبي سلمة عن أبي سعيد الخدري ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمرو بن الحصين واه جدًا متروك، تقدمت له أحاديث كثيرة.\nوعلي بن الحسين لم أعرفه.\nومثله موسى بن يحيى بن أبي عيسى. والله أعلم.\nوالحديث أشار إلى تضعيفه المنذري (٣/ ٢٣١/ ١٦) .","vol":"7","page":284},{"text":"<span data-type=\"title\" id=toc-3294>٣٢٨٥ </span>- (الميت يؤذيه في قبره ما يؤذيه في بيته) .\nموضوع\nأخرجه أبو بكر الكلاباذي في \"مفتاح المعاني\" (١٤٤/ ١/ رقم١١٨) من طريق حسان بن غالب: حدثنا ابن لهيعة عن بكير بن الأشج عن القاسم ابن محمد عن عائشة مرفوعًا.","vol":"7","page":284},{"text":"قلت: وهذا موضوع؛ آفته حسان هذا؛ قال ابن حبان في \"الضعفاء والمتروكين\" (١/ ٢٧١):\n\"يقلب الأخبار على الثقات، ويروي عن الأثبات الملزقات، لا يحل الاحتجاج به بحال، ولا الرواية عنه إلا على سبيل الاعتبار. روى عن مالك ... \".\nثم ساق له حديثًا موضوعًا على مالك، كما ساق له الذهبي والعسقلاني موضوعات أخرى، وقال الحاكم:\n\"له عن مالك أحاديث موضوعة\".\nوابن لهيعة مع ضعفه المعروف لا يتحمل هذا الحديث.\n<span data-type=\"title\" id=toc-3295>٣٢٨٦ </span>- (طالب العلم كالغادي والرايح في سبيل الله) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" (٢/ ١٤٢/ ٢) من طريق أبي نعيم معلقًا عنه قال:\nحدثنا عبد الله بن محمد بن زكريا: حدثنا عثمان بن عبد الله: حدثنا رشدين عن أبي سفيان عن عبد الله بن [أبي] الهذيل عن عمار بن ياسر: ... فذكره.\nهكذا في النسخة المصورة لم يرفعه، فلا أدري أسقط رفعه منها، أم هكذا الأصل، ولعل الأول أرجح، فقد أورده السيوطي في \"جامعيه\" من رواية الديلمي عن عمار وأنس، وليس من عادته أن يورد فيه إلا المرفوع.\nثم تنبهت لشيء جعلني أرجح أنه غير مرفوع عن عمار، ومرفوع عن أنس. فقد أتبعه الديلمي بإسناد آخر متصل منه إلى محمد بن أحمد بن محمد المديني بـ (فسطاط مصر): حدثنا الهيثم بن أحمد بن عبد الله بن زيد: حدثنا نصر بن محمد السليطي: حدثنا حميد عن أنس بن مالك قال: قال رسول الله - ﷺ -: (نحوه) .","vol":"7","page":285},{"text":"قلت: وفي إسناد الموقوف عثمان بن عبد الله الأموي؛ قال ابن عدي:\n\"يروي الموضوعات عن الثقات\".\nورشدين - وهو ابن سعد - فيه ضعف.\nوأبو سفيان لم أعرفه.\nوفي إسناد المرفوع من دون حميد لم أعرفهم؛ ومن المحتمل أن محمد بن أحمد بن محمد هو أبو الفتح المصري المترجم في \"تاريخ بغداد\" (١/ ٣٥٤-٣٥٥) و\"الميزان\" وقال:\n\"متهم في كتابة التسميع، وكان من طلبة الحديث\".\nوالحديث مما بيض له المناوي في كتابيه، فلم يتكلم على إسناده بشيء!\nوإن من غرائب الغماري أن تعقب المناوي في خطئه في ادعائه أن الديلمي روى المرفوع من طريق أبي نعيم. نعم؛ إنه زاد عليه فساق إسناده الموقوف والمرفوع! ولكنه شاركه في السكوت عن إسناد الحديث! فماذا استفاد القراء من السوق المقرون بالصمت؟!\n<span data-type=\"title\" id=toc-3296>٣٢٨٧ </span>- (يقول الله تعالى: يا ابن آدم! ما تنصفني، أتحبب إليك بالنعم، وتتمقت إلي بالمعاصي، خيري إليك منزل، وشرك إلي صاعد، ولا يزال ملك كريم يأتيني عند كل يوم وليلة بعمل قبيح! يا ابن آدم! لو سمعت وصفك من غيرك وأنت لا تعلم من الموصوف؛ لسارعت إلى مقته!) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ٤)، والديلمي (٤/","vol":"7","page":286},{"text":"٢٥٧-زهر الفردوس) من طريق داود بن سليمان الغازي: حدثني علي بن موسى الرضا.. (قلت: فساق إسناده عن آبائه عن علي ﵁) قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته الغازي هذا، وهو شيخ كذاب كما تقدم مرارًا. لكن تابعه أحمد بن علي بن مهدي الرقي: حدثنا أبي: حدثنا علي بن موسى الرضا به.\nأخرجه الديلمي، وكذا نظيف المصري في \"الفوائد\" (ق١٠٦/ ٢)، ومن طريقه أبو نصر الغازي في \"جزء من الأمالي\" (ق٧٨/ ١) وزاد:\n\"تفعل الكبائر أو ترتكب الكبائر ثم تتوب إلي فأقبلك إذا خلصت نيتك، وأصفح عما مضى من ذنوبك، وأدخلك جنتي وأجعلك في جواري، سوءة (!) لإقامتك على قبيح فعالك\".\nلكن الرقي هذا وأبوه لم أعرفهما، ولعل أحدهما سرقه من الغازي؛ فإن لوائح الوضع والصنع على الحديث ظاهرة.\n<span data-type=\"title\" id=toc-3297>٣٢٨٨ </span>- (كان يتوضأ من الحدث، ومن أذى المسلم) .\nباطل\nأخرجه الرافعي في \"تاريخه\" (٣/ ٨) معلقًا من طريق داود بن المحبر: حدثنا شعبة عن قتادة عن أنس أن النبي - ﷺ -.. (فذكره)\nقال لأنس: وأنتم؟ قال: ونحن.\nقلت: وهذا باطل ظاهر البطلان، وهو من موضوعات داود هذا؛ فإنه مشهور بالوضع، كما تقدم مرارًا.","vol":"7","page":287},{"text":"<span data-type=\"title\" id=toc-3298>٣٢٨٩ </span>- (من صلى صلاة الفجر، ثم جلس في مصلاه حتى تطلع الشمس؛ كان له حجاب من النار أو ستر من النار) .\nموضوع\nأخرجه القزويني في \"تاريخه\" (٣/ ٧) من طريق خالد بن يزيد: حدثنا سفيان الثوري عن ابن طريف - يعني سعدًا - عن عمير بن مأمون: سمعت الحسن بن علي بن أبي طالب: سمعت أبي عليًا ﵁ يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: هذا موضوع؛ آفته خالد بن يزيد - وهو العمري المكي -؛ قال الذهبي:\n\"كذبه أبو حاتم ويحيى، قال ابن حبان: يروي الموضوعات عن الأثبات\".\nوسعد بن طريف مثله؛ قال ابن حبان في \"الضعفاء\" (١/ ٣٥٧):\n\"كان يضع الحديث على الفور\".\nقلت: فأحدهما هو الفاعل!\nوعمير بن مأمون - ويقال: مأموم - لم يوثقه غير ابن حبان، وقد قال الدارقطني:\n\"ابن مأموم لا شيء! \".\nوالحديث أورده السيوطي في \"الجامع الكبير\" عن علي، وسقط من نسختنا المصورة مخرجه.\nثم انحصرت الآفة في سعد بن طريف؛ فقد رأيت الحديث في \"مسند البزار\" بواسطة \"كشف الأستار\" (٤/ ١٧) قال:حدثنا محمد بن موسى الحرسي: حدثنا هبيرة بن محمد العدوي: حدثنا سعد الحذاء عن عمير بن المأموم قال: أتيت المدينة أزور ابنة عم لي تحت الحسن بن علي، فشهدت معه صلاة","vol":"7","page":288},{"text":"الصبح في مسجد رسول الله - ﷺ -، وأصبح ابن الزبير قد أولم، فأتى رسول ابن الزبير فقال: يا ابن رسول الله! إن ابن الزبير أصبح قد أولم، وقد أرسلني إليك، فالتفت إلي فقال: هل طلعت الشمس؟ قلت: لا أحسب إلا قد طلعت، قال: الحمد لله الذي أطلعها من مطلعها. قال: سمعت أبي وجدي - يعني النبي - - ﷺ - يقول:\n\"من صلى الغداة ثم قعد يذكر الله حتى تطلع الشمس، جعل الله بينه وبين النار سترًا\".\nثم قال: قوموا فأجيبوا ابن الزبير، فلما انتهينا إلى الباب تلقاه ابن الزبير على الباب فقال: يا ابن رسول الله! أبطأت عني هذا اليوم؟ فقال: أما إني قد أجبتكم وأنا صائم، قال: فها هنا تحفة، فقال الحسن بن علي: سمعت أبي وجدي - يعني النبي - - ﷺ - يقول:\n\"تحفة الصائم الزائر أن يغلف لحيته ويجمر ثيابه ويذرر\" (١) .\nقال: قلت: يا ابن رسول الله - ﷺ - أعد علي الحديث، قال: سمعت أبي وجدي - يعني النبي - - ﷺ - يقول:\n\"من أدام الاختلاف إلى المسجد أصاب آية محكمة، أو رحمة منتظرة، أو علمًا مستطرفًا، أو كلمة تزيده هدى أو ترده عن ردى، او يدع الذنوب خشية أو حياء\".\nوقال البزار:\n\"لا نحفظه عن رسول الله - ﷺ - إلا من هذا الوجه، وعمير بن المأموم لا نعلم روى عنه إلا سعد بن طريف\".\n_________\n(١) أي يطيب، من (الذريرة)، وهو نوع من الطيب مجموع من أخلاط، كما في \" النهاية \".","vol":"7","page":289},{"text":"قلت: وبسعد هذا أعله الهيثمي فقال (١٠/ ١٠٦):\n\"وهو متروك\".\nلكن الراوي عنه هبيرة العدوي؛ قال في \"الميزان\":\n\"قال ابن معين: لا شيء\".\nومثله عمير عند الدارقطني كما تقدم، والعجب من إيراد ابن حبان إياه في \"الثقات\" (٥/ ٢٥٦) مع إشارته إلى تفرد سعد بن طريف بالوراية عنه، وقد اتهمه بالوضع كما رأيت! كما بينته في كتابي \"تيسير الانتفاع\".\nومحمد بن موسى الحرسي لين كما في \"التقريب\".\nوجملة \"تحفة الصائم ... \"، قد رواها الترمذي وغيره، وقد مضى تخريجها برقم (٢٥٩٦) .\n<span data-type=\"title\" id=toc-3299>٣٢٩٠ </span>- (ليس منا من غش مسلمًا أو ضره أو ماكره) .\nموضوع\nرواه الرافعي في \"تاريخه\" (٣/ ٨٧) من طريق داود بن سليمان عن الرضا أحاديث، وفيها قال رسول الله - ﷺ -: ... فذكره.\nقلت: وداود هذا - وهو الغازي - كذاب؛ كما تقدم مرارًا، أقربها الحديث (٣٢٨٧) .\nوالحديث مما سود به السيوطي كتابه \"الجامع الصغير\" فأورده فيه من رواية الرافعي عن علي، وكنت رمزت له بالضعف في \"ضعيف الجامع\" (رقم٤٩٣٩) بناء على القاعدة: أن ما رواه الرافعي - ومن نحا نحوه - ضعيف، والآن وقد وقفت على إسناده فقد رجعت عن التضعيف إلى الوضع لرواية هذا الكذاب إياه، وإن","vol":"7","page":290},{"text":"كان الشطر الأول منه قد صح من طرق أخرى كما كنت نبهت عليه في التعليق على \"ضعيف الجامع\".\n<span data-type=\"title\" id=toc-3300>٣٢٩١ </span>- (دخلت الجنة فرأيت في عارضتي الجنة مكتوبًا ثلاثة أسطر بالذهب - لا بماء الذهب -:\nالسطر الأول: لا إله إلا الله محمد رسول الله.\nوالسطر الثاني: ما قدمنا وجدنا، وما أكلنا ربحنا، وما خلفنا خسرنا.\nوالسطر الثالث: أمة مذنبة ورب غفور) .\nمنكر\nرواه الرافعي في \"تاريخه\" (٣/ ٩١) معلقًا بإسناد مظلم عن علي ابن عاصم عن حميد الطويل عن أنس ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: ومع ظلمة إسناده، وجهالة من دون ابن عاصم من رواته؛ فإن ابن عاصم هذا قد تكلم فيه من قبل حفظه وإصراره على خطئه، وذكر له ابن عدي مناكير، وهذا منها بلا شك إن سلم ممن دونه.","vol":"7","page":291},{"text":"<span data-type=\"title\" id=toc-3301>٣٢٩٢ </span>- (لا تقتل المرأة إذا ارتدت) .\nموضوع\nأخرجه الدارقطني في \"سننه\" (٣/ ١١٧/ ١١٨) من طريق عبد الله بن عيسى الجزري: أخبرنا عفان: أخبرنا شعبة عن عاصم عن أبي رزين عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره. وقال الدارقطني:\n\"عبد الله بن عيسى هذا كذاب يضع الحديث على عفان وغيره، وهذا لا","vol":"7","page":291},{"text":"يصح عن النبي - ﷺ -، ولا رواه شعبة\".\nوأقره الذهبي في \"الميزان\"، وذكر أن هذا الحديث من مصائبه، ووافقه العسقلاني. وقال الجورقاني في كتابه \"الأباطيل والمناكير\" (٢/ ١٧٠):\n\"هذا حديث باطل..\"، ثم ذكر كلام الدارقطني.\nوعاصم - وهو ابن أبي النجود - في حفظه ضعف.\nوقد خولف الجزري في رفع هذا الحديث؛ فقال عبد الرزاق في \"المصنف\" (١٠/ ١٧٧/ ١٨٧٣١): عن الثوري عن عاصم به، موقوفًا على ابن عباس.\nوهذا إسناد حسن في الظاهر، لكن قد أخرجه الدارقطني من طريق أبي يوسف محمد بن بكر العطار الفقيه: أخبرنا عبد الرزاق عن سفيان عن أبي حنيفة عن عاصم بن أبي النجود به، فبين سفيان - وهو الثوري - وعاصم أبو حنيفة، وفيه ضعف من قبل حفظه، وقد أشار هذا سفيان نفسه كما يأتي عن البيهقي. لكن العطار هذا؛ قال الذهبي:\n\"لا يدرى من ذا؟ \".\nوأقره الحافظ في \"اللسان\".\nقلت: لكنه لم يتفرد به؛ فقال ابن أبي شيبة في \"مصنفه\" (١٠/ ١٣٩/ ٩٠٤٣): حدثنا عبد الرحيم بن سليمان ووكيع عن أبي حنيفة به.\nأخرجه البيهقي (٨/ ٢٠٣)، وعقب عليه بما رواه بسنده عن عبد الرحمن بن مهدي قال: سألت سفيان عن حديث عاصم في المرتدة؟ فقال:\n\"أما عن ثقة فلا \".","vol":"7","page":292},{"text":"قلت: فرجع الأثر إلى عن أبي حنيفة، وقد أشار إلى ذلك الحافظ الجورقي عقب الحديث وقال: \"وأبو حنيفة متروك الحديث\". ومن شاء استيعاب أقوال حفاظ الأئمة فيه فليرجع إلى ما تقدم ذكره تحت الحديث (٤٥٨)؛ فإنك ستعلم حينئذ مبلغ تعصب ابن التركماني في قوله تحت هذا الأثر في \"الجوهر النقي\":\n\"وإن ضعفوا هذا الأثر من أجل أبي حنيفة، فهو وإن تكلم فيه بعضهم، فقد وثقه كثيرون، وأخرج له ابن حبان في \"صحيحه\"، واستشهد به الحاكم في \"المستدرك\"، ومثله في دينه وورعه وعلمه لا يقدح فيه كلام أولئك\"!\nقلت: هذا تعطيل لعلم الجرح تعصبًا للإمام؛ فإن الجرح لا ينظر فيه إلى دين المجروح وورعه وعلمه، وإنما إلى حفظه وضبطه لرواياته بعد أن تثبت عدالته، ولا شك عندي في عدالته، ولكن الضبط والحفظ شيء آخر، وهذا ما لم يعرف به الإمام ﵀، بل عرف بنقيضه.\nومن التعصب وقلب الحقائق أنه أشار إلى تقليل عدد المتكلمين فيه بقوله: \"بعضهم\"، وكثرة الموثقين، والحقيقة على العكس من ذلك تمامًا، كما يشهد بذلك ما ذكرته تحت الحديث المشار إليه آنفًا.\nوأما قوله: \"واستشهد به الحاكم\"؛ فهو إذا صح عليه لا له؛ لأن الاستشهاد بالراوي غير الاحتجاج به كما هو مقرر في هذا العلم الشريف.\nوأما قوله: \"وأخرج له ابن حبان في صحيحه\"؛ فهو مدسوس في نقدي، وإن صح فيكون على سبيل الاستشهاد لا الاحتجاج (١)، والدليل على ذلك أن\n_________\n(١) ثم تأكدت من دس ذلك بأمور كثيرة، منها: أن أحدا ممن ترجم له ﵀ لم يذكر ذلك، ولم يرد له ذكر في فهرس \" صحيح ابن حبان / الإحسان \" طبع المؤسسة، ولا ادعى ذلك أحد من المتعصبة غير ابن التركماني عفا الله عنا وعنه.","vol":"7","page":293},{"text":"ابن حبان لم يورده في كتابه \"الثقات\" على تساهل شرطه فيه كما هو معلوم عند النقاد، بل هو على العكس من ذلك فقد أورده في كتابه الآخر: \"المجروحين من المحدثين والضعفاء والمتروكين\" وقد أساء القول فيه، وكان مما قال (٣/ ٦٣):\n\"وكان رجلًا جدلًا، ظاهر الورع، لم يكن الحديث صناعته، حدث بمئة وثلاثين حديثًا مسانيد، ما له في الدنيا غيرها، أخطأ منها في مئة وعشرين حديثًا؛ إما أن يكون قلب إسناده، أو غير متنه من حيث لا يعلم، فلما غلب خطؤه على صوابه استحق ترك الاحتجاج به في الأخبار\".\nولذلك علق عليه محققه بثلاث صفحات ملؤها قلب الخقائق، والاحتجاج بما لم يصح من أقوال الأئمة، والإعراص عن أقوالهم الثابتة عنهم في الإمام ﵀، واعتبار الأئمة المتكلمين فيه من المتعصبين ضده على قاعدة: (رمتني بدائها وانسلت) !\nواعلم أن هناك حديثًا خلاف حديث الترجمة: أن امرأة ارتدت عن الإسلام، فأمر - ﷺ - أن تستتاب، فإن تابت وإلا قتلت.\nأخرجه الدارقطني وغيره، وإسناده ضعيف، وقد تكلمت عليه في \"الإرواء\" (٢٤٧٢) وذكرت له بعض المتابعات والطرق، فلعله لذلك سكت عنه الحافظ في \"الفتح\" (١٢/ ٢٦٨)، فإن ثبت قامت به الحجة، وإلا ففي عموم قوله - ﷺ -: \"من بدل دينه فاقتلوه\" كفاية.\nرواه البخاري وأصحاب السنن وغيرهم، وهو في \"الإرواء\" (٢٤٧١) .","vol":"7","page":294},{"text":"<span data-type=\"title\" id=toc-3302>٣٢٩٣ </span>- (من كتب (يس) ثم شربها؛ دخل جوفه ألف نور، وألف رحمة، وألف بركة، وألف دواء، أو خرج منه ألف داء) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٣/ ٩٦) بإسناد له مظلم عن الأحوص بن حكيم عن أبي عون عن إسماعيل عن أبي إسحاق عن الحارث عن علي ﵁ عن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا متن باطل ظاهر البطلان والوضع، وقد يكون الواضع ممن دون الأحوص؛ لأن هذا وإن كان ضعيفًا؛ فإنه لم يتهم بالوضع؛ وإن قال فيه ابن حبان (١/ ١٧٥):\n\"يروي المناكير عن المشاهير، وكان ينتقص علي بن أبي طالب، تركه يحيى القطان وغيره\".\nقلت: فقد تكون الآفة ممن فوقه:\nأ - إما من شيخه أبي عون؛ فإنه غير معروف؛ أورده الدولابي في \"الكنى\" فقال (٢/ ٤٨):\n\"أبو عون الأنصاري يحدث عنه الأحوص بن حكيم\".\nوسماه في كنى \"اللسان\": عمرو بن عمرو. وقال في الأسماء:\n\"عمرو بن عمرو بن عون بن تميم أبو عون الأنصاري، روى عنه سعيد بن عفير؛ مجهول\".\nقلت: وهو من زوائده على \"الميزان\"، وقد سقط من الطابع حرف (ز) قبل الاسم في \"الأسماء\" و\"الكنى\"، الذي يشير به المؤلف إلى أنه من زياداته على \"الميزان\".\nب - وإما من الحارث الأعور؛ فقد اتهمه بعضهم بالكذب.","vol":"7","page":295},{"text":"وأبو إسحاق - وهو السبيعي - وإن كان اختلط، فإنه مما يستبعد نسبة هذا الحديث الباطل إليه، فالجناية من شيخه أو ممن دونه حسبما شرحت. والله أعلم.\n<span data-type=\"title\" id=toc-3303>٣٢٩٤ </span>- (من بنى لله مسجدًا بنى الله له بيتًا في الجنة. ومن علق فيه قنديلًا صلى عليه سبعون ألف ملك إلى أن يطفأ ذلك القنديل. ومن بسط حصيرًا صلى عليه سبعون ألف ملك إلى أن ينقطع ذلك الحصير.\nومن أخذ منه القذاة بقدر ما تقذى منه العين كان له كفلان من الأجر) .\nموضوع\nأخرجه السهمي في \"تاريخ جرجان\" (١٣١/ ١٣٦) من طريق عمرو بن صبح أبي عثمان التيمي: حدثنا عاصم بن سليمان عن ثور عن مكحول عن الوليد بن العباس عن معاذ بن جبل قال: قال رسول الله - ﷺ -: ... فذكره.\nومن هذا الوجه أخرجه ابن حبان في \"الضعفاء\" (٢/ ١٢٦)، والرافعي في \"تاريخه\" (٤/ ١٧) لكن وقع فيها (صبيح) ولعله الصواب؛ فإنه كذلك وقع في \"الجرح والتعديل\" ولم يزد على قوله:\n\"روى عن عاصم بن سليمان الكوفي\".\nكذا وقع هنا (الكوفي) وهو تحريف (الكوزي)، وعلى الصواب وقع في ترجمته؛ أعني: عاصمًا هذا، وهو كذاب متهم بالوضع؛ روى ابن أبي حاتم عن عمرو بن علي أنه كان كذابًا، يحدث بأحاديث ليس لها أصول، كذب على رسول الله - ﷺ - وأصحابه. وعن أبيه:","vol":"7","page":296},{"text":"\"ضعيف الحديث، متروك الحديث\". وقال ابن عدي (٥/ ١٨٧٧):\n\"يعد فيمن يضع الحديث\". وقال ابن حبان:\n\"كان ممن يروي الموضوعات عن الأثبات، لا يحل كتابة حديثه إلا على جهة التعجب....\".\nثم ساق له هذا الحديث. وقال الذهبي عقبه:\n\"فعلمنا بطلان هذا بأن النبي - ﷺ - مات ولم يوقد في حياته في مسجده قنديل، ولا بسط فيه حصير، ولو كان قال لأصحابه هذا لبادروا إلى هذه الفضيلة\".\nولقد صدق ﵀.\nوالوليد بن العباس لم أجد له ترجمة.\nوالحديث رواه الرافعي في \"تاريخ قزوين\" (٣/ ١٣٠) معلقًا من طريق أخرى عن شافع بن محمد بن أبي عوانة: حدثنا مكحول به.\nوشافع هذا لم أعرفه، وكذا من دونه، وأخشى أن يكون سقط منه علة الحديث: عاصم؛ فإن الطبعة سيئة جدًا، ومحققه رافضي لا معرفة عنده بهذا الفن، وقد سقط منها جملة القنديل، فقد ذكره السيوطي في \"الجامع الكبير\" بتمامه من رواية الرافعي وحده عن معاذ. والله أعلم.\nولفقرة القنديل منه طريق أخرى، أخرجها ابن النجار في \"ذيل تاريخ بغداد\" (١٠/ ٨٦/ ٢) عن يعقوب بن عبد الرحمن الواعظ: حدثنا محمد بن الخضر: حدثنا محمد بن سلم عن خالد بن يوسف: حدثنا عبد الرحمن بن خالد: أخبرني أبو بريدة عن ابي الأسود الديلي عن معاذ بن جبل به.","vol":"7","page":297},{"text":"قلت: وهذا إسناد مظلم؛ كل من دون أبي الأسود لم أعرفهم؛ غير يعقوب الواعظ، فقال الخطيب في \"التاريخ\" (١٤/ ٢٩٤):\n\"في حديثه وهم كثير\".\nثم روى عن أبي محمد غلام الزهري أنه قال فيه:\n\"ليس بالمرضي\".\nوساق له الدارقطني حديثًا في \"غرائب مالك\" وقال:\n\"باطل بهذا الإسناد\".\nذكره في \"اللسان\".\nولها مع فقرة الحصير شاهد من حديث علي مرفوعًا، يرويه هانىء بن المتوكل: حدثنا خالد بن حميد عن مسلمة بن علي عن عبد الله بن مروان عن نعمة ابن دفين عن أبيه عنه.\nأخرجه الطبراني في \"مسند الشاميين\" (٢/ ٢٧٣-٢٧٤) .\nقلت: وهذا إسناد مظلم هالك، مسلسل بالعلل:\nالأولى والثانية: نعمة بن دفين وأبوه؛ لم أجد لهما ترجمة.\nالثالثة: عبد الله بن مروان، هو أبو علي الدمشقي؛ قال ابن عدي في \"الكامل\" (٤/ ٢٥٠):\n\"حدث عنه سليمان بن عبد الرحمن بأحاديث مناكير، ولا أعلم حدث عنه غير سليمان هذا، وقال: وكان ثقة\".\nثم ساق له حديثًا بلفظ محفوظ بغير إسناده، ثم قال:","vol":"7","page":298},{"text":"\"وقد روى سليمان عنه غير ما ذكرت، وأحاديثه فيها نظر\".\nوأورده ابن حبان في \"الضعفاء\" (٢/ ٣٦)، وكناه بـ (أبو شيخ الخراساني)، وساق له الحديث المذكور، وأنكر إسناده وقال:\n\"يلزق المتون الصحاح التي لا يعرف لها إلا طريق واحد بطريق آخر يشتبه على من الحديث صناعته، لا يحل الاحتجاج به\".\nوهنا غريبة تلفت النظر؛ فقد أورد ابن حبان في \"ثقاته\" (عبد الله بن مروان أبو شيخ الحراني)، عن شيخين آخرين، وراويين عنه غير سليمان بن عبد الرحمن، وقال (٨/ ٣٤٥):\n\"يعتبر حديثه إذا بين السماع في خبره\".\nونقله عنه الحافظ في \"اللسان\" زيادة منه على أصله \"الميزان\"، في ترجمة (أبي علي الخراساني)، فهل هذا (الخراساني) هو غير (أبي علي الحراني) لاختلاف الشيوخ والرواة عنه عند ابن حبان، أم هو هو لكن وقع في نسبته تحريف، وتناقض فيه ابن حبان كما يقع ذلك منه أحيانًا؟ هذا ما لم يتبين لي الآن، فمن كان عنده فليفدنا إياه، وجزاه الله خيرًا.\nومن أوهام الذهبي - وتبعه عليه العسقلاني - أنه ذكر في ترجمته الأولى أنه روى عن (ابن جريج)، وهو إنما روى عن ابن أبي ذئب كما تقدم.\nالرابعة: مسلمة بن علي، وهو متروك، تقدمت له أحاديث كثيرة، فمن شاء راجع فهارس الرواة في المجلدات السابقة المطبوعة.\nالخامسة: هانىء بن المتوكل، قال ابن حبان (٣/ ٩٧):","vol":"7","page":299},{"text":"\"كان يدخل عليه لما كبر فيجيب، فكثر المناكير في روايته، فلا يجوز الاحتجاج به بحال\".\nوساق له الذهبي عدة مناكير، وتقدم بعضها، فانظر رقم (١٠٧٧و١٥٢٢) .\nبقي شيء هام، وهو أن الجملة الأولى من الحديث فيها عدة أحاديث صحيحة، خرجت بعضها في:تمام المنة\" (ص٢٨٩) .\n<span data-type=\"title\" id=toc-3304>٣٢٩٥ </span>- (من سمع خيرًا فأفشاه كان كمن عمل به، ومن سمع شرًا فأفشاه كان كمن عمل به) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ١٣١) معلقًا من طريق أبي الفتح بن الحسين بإسناده عن أبي عبد الله بن صبيح عن عبد الرحمن الأنصاري عن أبي هريرة وابن عباس ﵄ قالا: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد مظلم ضعيف؛ ما بين الأنصاري وأبي الفتح لم أعرفهم.\nوأبو الفتح هو محمد بن الحسين الأزدي الحافظ، ترجمه الخطيب فقال (٢/ ٢٤٤):\n\"في حديثه غرائب ومناكير، وكان حافظًا صنف كتبًا في علم الحديث، وسألت ابن علان عنه؟ فذكره بالحفظ وحسن المعرفة بالحديث، وأثنى عليه، سألت أبا بكر البرقاني عنه؟ فأشار إلى أنه كان ضعيفًا، وقال: ورأيته في جامع المدينة وأصحاب الحديث لا يرفعون به رأسًا ويتجنبونه\".\nوأورده الذهبي في \"المغني\" وقال:\n\"تكلم في الجرح والتعديل، وله مناكير، ضعفه البرقاني، وقال ابن الجوزي:","vol":"7","page":300},{"text":"كانوا يضعفونه\".\nوأما في \"التذكرة\" فقال بعد أن حكى قول البرقاني فيه، وتوهين من وهنه:\n\"قلت: له مصنف كبير في \"الضعفاء\"، وهو قوي النفس في الجرح، وهاه جماعة بلا مستند طائل\"!\nوأما عبد الرحمن الأنصاري فلا يعرف، أورده في \"اللسان\" وساق له حديثًا من روايته عن أبي هريرة اختلف عليه، وقال:\n\"قال الأزدي: وكلا الإسنادين غير قائم\".\nولم يذكر فيه توثيقًا.\nوأورده في \"الجرح والتعديل\" وقال:\n\"روى عن النبي - ﷺ -..\"، وساق له حديثًا، ولم يذكر فيه جرحًا ولا تعديلًا. والله أعلم.\nوالحديث ذكره السيوطي في \"الجامع الكبير\" من رواية الرافعي هذه.\n<span data-type=\"title\" id=toc-3305>٣٢٩٦ </span>- (شر الناس الضيق على أهله. قالوا: وكيف يكون ضيقًا على أهله؟ قال: الرجل إذا دخل بيته خشعت امرأته، وهرب ولده، وفر عبد هـ، فإذا خرج ضحكت امرأته واستأنس أهل بيته) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/ ٢٥٩/ ١-٢/ ٨٩٦٢): حدثنا مطلب: حدثنا محمد بن عبد العزيز: حدثنا عبد الله بن يزيد بن الصلت عن يزيد بن حمران عن لقيط بن الحارث عن أبي أمامة قال: قال رسول الله - ﷺ -: ... فذكره، وقال:\n\"لا يروى إلا بهذا الإسناد، تفرد به محمد بن عبد العزيز\".","vol":"7","page":301},{"text":"قلت: هو الرملي الواسطي من شيوخ البخاري؛ على ضعف فيه.\nوعبد الله بن يزيد بن الصلت، لم يذكروا له راويًا غير الرملي هذا فهو مجهول؛ لكن قال ابن أبي حاتم:\n\"سألت أبي عنه؟ فقال: متروك الحديث. وسألت أبا زرعة؟ فقال: منكر الحديث\".\nوبه أعله الهيثمي فقال في \"المجمع\" (٨/ ٢٥):\n\"رواه الطبراني في \"الأوسط\" وفيه عبد الله بن يزيد بن الصلت وهو متروك\".\nويزيد بن حمران لم أجد له ذكرًا.\nولقيط بن الحارث؛ الظاهر أنه الذي في \"الجرح والتعديل\":\n\"لقيط، أبو المشا، روى عن أبي أمامة، روى عنه الجريري وقرة بن خالد\".\nووقع في \"ثقات ابن حبان\" (٥/ ٣٤٤):\n\"لقيط بن المثنى أبو المثنى ... \".\nثم قال:\n\"يخطىء ويخالف\".\n<span data-type=\"title\" id=toc-3306>٣٢٩٧ </span>- (ليلة الجمعة ويوم الجمعة أربع وعشرون ساعة، لله تعالى في كل ساعة منها ست مئة ألف عتيق من النار، كلهم قد استوجبوا النار) .\nضعيف جدًا\nأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ٢٧٨) من طريق","vol":"7","page":302},{"text":"أبي يعلى الخليلي الحافظ: حدثنا زيد بن الحباب عن المعتمر بن نافع عن أبي عبد الله العنزي عن ثابت البناني عن أنس بن مالك ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nوعلقه البخاري في ترجمة المعتمر هذا عن زيد بن الحباب به باختصار أوله، ولم يذكر فيه جرحًا ولا تعديلًا، لكن أورده الذهبي في \"الميزان\" و\"المغني\" وقال:\n\"قال البخاري: منكر الحديث\".\nوزاد الحافظ في \"اللسان\":\n\"وتبعه الأزدي، وذكره ابن حبان في \"الثقات\".. وقال: ربما خالف\".\nوذكره ابن أبي حاتم برواية نصر بن علي أيضًا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوقال البخاري عقب الحديث:\n\"العنزي: هو - عندي - ميمون المكي\".\nقلت: ولم يذكره في \"الأسماء\" لا هو ولا ابن أبي حاتم ولا ابن حبان. نعم في \"التهذيب\":\n\"ميمون المكي؛ روى عن ابن الزبير وابن عباس، وعنه عبد الله بن هبيرة السبائي المصري\".\nقلت: ومع كون هذا أعلى طبقة من العنزي هذا؛ فهو مجهول لا يعرف؛ كما في \"الميزان\" و\"التقريب\".","vol":"7","page":303},{"text":"<span data-type=\"title\" id=toc-3307>٣٢٩٨ </span>- (ما من رجل ينظر إلى وجه والديه نظر رحمة إلا كتب له بها حجة مقبولة مبرورة، قيل: يا رسول الله! وإن نظر إليه في اليوم مئة ألف مرة؟ قال: وإن نظر) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٣/ ٤٢٣) من طريق أحمد بن عبيد: أنبأ محمد بن مقاتل: حدثنا مهران بن أبي عمر العطاردي عن بحر السقا عن الحكيم بن أبان عن عكرمة عن ابن عباس قال: قال رسول الله - ﷺ -..\nذكره في ترجمة علي بن معاذ أبي الحسين القزويني، ولم يذكر فيه جرحًا ولا تعديلًا كعادته الغالبة؛ إلا أنه قال:\n\"وليس هو علي بن معاذ القزويني الذي روى عن أحمد بن إدريس عن ... عن نوح بن أبي مريم عن أسامة بن شريك قال: كان رجل له صحبة من رسول الله - ﷺ - يقال له (سخط) فقال: يا محمد إلى ما تدعو ... \"، الحديث، وهو حديث ظاهر البطلان كحديث الترجمة.\nولا أدري ممن الآفة؛ فكل من بين عكرمة وأحمد بن عبيد معروفون بالضعف، ولكن ليس فيهم متهم بالوضع إلا أن يكون محمد بن مقاتل - وهو الرازي لا المروزي -؛ فقد قال فيه البخاري:\n\"لأن أخر من السماء إلى الأرض أحب إلي من أن أروي عنه\".\nوأما أحمد بن عبيد الراوي عنه فلم أعرفه، ويحتمل أن يكون محرفًا من أحمد بن علي؛ فقد ذكره الحافظ في الرواة عن محمد بن مقاتل الرازي ونسبه (الأسعدي)، وقد ذكره في هذه النسبة ابن ماكولا في \"الإكمال\" (١/ ١٥٦) وقال:","vol":"7","page":304},{"text":"\"لاأعلم إلى شيء نسب، روى عنه الطبراني\".\nوتبعه ابن نقطة - كما في الهامش - فقال:\n\"وهو وهم لا أدري كيف وقع؟ وقد وقع لي خمس نسخ بمعجم الطبراني الصغير.. وفي كلهم (الإسفنذي) ... \".\nقلت: وكذا هو في النسخة المطبوعة منه في الهند (ص١٢) وغيرها، وهو في \"الروض النضير\" برقم (٣٦٥) . وله في \"المعجم الأوسط\" أحاديث أخرى (١٧٥٨-١٧٨٠بترقيمي)، وقد وثقه الخطيب في \"تاريخ بغداد\" (٤/ ٣٠٧) .\n(تنبيه): هذا الحديث مع ما عرفت من حال إسناده الواهي، فإن السيوطي لما أورده في \"الجامع الصغير\" من رواية الرافعي هذه، فإنه لم يورده بشطره الثاني الدال على بطلانه من حيث لفظه ومتنه. والله المستعان. ولعل ذلك كان من أسباب سكوت المناوي عنه في \"شرحيه\".\nثم رأيت الحديث في \"مكارم الأخلاق\" لابن أبي الدنيا (٥٢/ ٢١٥): حدثنا الحسن بن يوسف بن يزيد: أخبرنا بقية بن الوليد عن عمار بن عبد الملك عن بحر السقاء به.\nقلت: وعمار بن عبد الملك؛ قال الذهبي:\n\"أتى بعجائب، قال الأزدي: متروك الحديث\".\nوهو راوي حديث \"من أصبح لا يهم بظلم أحد غفر له ما اجترم\".\nوقد مضى برقم (١٨٧٦) .\nوبقية بن الوليد مدلس وقد عنعنه.","vol":"7","page":305},{"text":"والحسن بن يوسف بن يزيد لم أعرفه، إلا أن يكون الذي في \"تاريخ بغداد\" (٧/ ٤٥٥):\n\"الحسن بن يوسف بن عبد الرحمن أبو علي المعروف بأخي الهرش حدث عن بقية بن الوليد. روى عنه العباس بن محمد الدوري وأبو بكر بن أبي الدنيا\".\nثم ساق له حديثًا آخر سأخرجه قريبًا إن شاء الله برقم (٣٣١٨) .\nوقد تقدم هذا الحديث برقم (٢٧١٦) وسيأتي برقم (٦٢٣٧)؛ ولا يخلو كل من فائدة، والله الموفق.\n<span data-type=\"title\" id=toc-3308>٣٢٩٩ </span>- (إن أهون الخلق على الله العالم يزور العمال) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ٤٥٠-٤٥١) عن كتاب \"الترهيب عن القراء الفسقة والتحذير عن العلماء السوء\"، للحافظ أبي الفتيان الدهستاني - بخطه - من طريق محمد بن إبراهيم الشامي: حدثنا أبو عصام رواد (الأصل: رقاد) بن الجراح العسقلاني عن بكير الدامغاني عن محمد بن قيس عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته الشامي هذا؛ قال ابن حبان:\n\"كان يضع الحديث\".\nوقال الدارقطني:\n\"كذاب\".","vol":"7","page":306},{"text":"قلت: وتقدمت له أحاديث تدل على كذبه، وهذا منها، وهو مما سود به السيوطي \"الجامع الكبير\" و\"الزيادة على الجامع الصغير\"!\n<span data-type=\"title\" id=toc-3309>٣٣٠٠ </span>- (يؤتى بمداد طالب العلم يوم القيامة ودم الشهداء، فيوزنان؛ فلا يفضل هذا على هذا، ولا هذا على هذا) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ٤٨١) معلقًا بالسند عن عبد الملك بن مسلمة المقرىء عن عبد الله بن عقبة عن مشرح بن هاعان عن عقبة ابن عامر ﵁ عن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ قال ابن حبان (٢/ ١٣٤):\n\"عبد الملك بن مسلمة شيخ يروي عن أهل المدينة المناكير الكثيرة التي لا تخفى على من عني بعلم السنن\".\nوفي \"الميزان\" و\"اللسان\":\n\"روى عن الليث وابن لهيعة، قال ابن يونس: منكر الحديث\".\nثم ذكر قول ابن حبان.\nوعبد الله بن عقبة هو ابن لهيعة، نسب لجده، وهو ضعيف من قبل حفظه.\nوقد روي الحديث بإسناد أوهى منه نحوه بلفظ:\n\"فيرجح مداد العلماء على دم الشهداء\".\nوسيأتي الكلام عليه برقم (٤٨٣٢) (١) .\n_________\n(١) إلى هنا تمت مراجعة الوالد لهذا المجلد المراجعة النهائية، وذلك في أشهره الأخيرة، ﵀ رحمة واسعة، وجزاه الله خيرًا بما قدم وأعطى، وإنا لله وإنا إليه راجعون. أم عبد الله.","vol":"7","page":307},{"text":"<span data-type=\"title\" id=toc-3310>٣٣٠١ </span>- (إذا كان يوم القيامة نوديت من بطنان العرش: يا محمد! نعم الأب أبوك إبراهيم الخليل، ونعم الأخ أخوك علي) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٣/ ٤٨١) من طريق داود بن سليمان: حدثنا علي بن موسى الرضا (بإسناده عن آبائه) عن علي بن أبي طالب ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nوهذا موضوع ظاهر الوضع؛ آفته داود بن سليمان الغازي وهو كذاب، وقد تقدمت له أحاديث.","vol":"7","page":308},{"text":"<span data-type=\"title\" id=toc-3311>٣٣٠٢ </span>- (المؤذن عمود الله، والإمام نور الله، والصفوف أركان الله، فأجيبوا عمود الله، واقتبسوا بنور الله، وكونوا من أركان الله) .\nموضوع ظاهر الوضع والركة!\nأخرجه الرافعي في \"تاريخه\" (٣/ ٤٩١) معلقًا من طريق ميسرة بن علي في \"مشيخته\" بسنده عن محمد بن أحمد بن هارون الكوفي: حدثنا عبيد بن آدم العسقلاني عن أبيه عن محمد بن أبي ذئب عن نافع عن ابن عمر ﵄ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد موضوع على عبيد بن آدم؛ فإنه ثقة، وكذا من فوقه، وهم بريئون من هذه الركاكة الصريحة في الوضع. والآفة من محمد بن أحمد بن هارون هذا، وأظنه (الريوندي) الذي في \"الميزان\"؛ قال:\n\"شيخ لأبي عبد الله الحاكم متهم بالوضع\".\nوالحديث ذكره السيوطي في \"الجامع الكبير\" (١١٥٧٥) من رواية الديلمي عن أبي سعيد، وفي إسناده من لم أعرفهم؛ كما يظهر من إسناده الذي ساقه","vol":"7","page":308},{"text":"المعلق على \"الفردوس\" (٤/ ١٩٤)، ولم يتكلم عليه بشيء، وأنا أظن أن فيه سقطًا. والله أعلم.\n<span data-type=\"title\" id=toc-3312>٣٣٠٣ </span>- (إذا رضي الرجل عن الرجل وهديه وسنته فإنه مثله) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ٢١) من طريق يزيد بن عياض عن عبد الرحمن الأعرج عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته يزيد بن عياض هذا؛ قال الحافظ في \"التقريب\":\n\"كذبه مالك وغيره\".","vol":"7","page":309},{"text":"<span data-type=\"title\" id=toc-3313>٣٣٠٤ </span>- (صدق، بأبي بكر وعمر يتمم الله ﷿ هذا الدين) .\nمنكر\nأخرجه الرافعي في \"تاريخه\" (٤/ ٢٤) من طريق ابن شاهين عن إسحاق بن إبراهيم: حدثنا عمر بن إبراهيم بن خالد: حدثنا أبو معشر عن محمد بن كعب عن دحية بن خليفة ﵁ قال:\nوجهني رسول الله - ﷺ - إلى ملك الروم بكتابه وهو بدمشق، فناولته كتاب النبي - ﷺ -، فقبل خاتمه ووضعه تحت شيء كان عليه قاعدًا، ثم نادى، فاجتمع البطارقة وقومه، فقام على وسائد بنيت - وكذلك يفعل فارس والروم، ولم يكن منابر - فخطب أصحابه فقال:\nهذا كتاب النبي - ﷺ - الذي بشرنا به المسيح، من ولد إسماعيل بن إبراهيم، فنخروا نخرة، فأومى بيده: أن اسكتوا، ثم قال: إنا نجربكم كيف نصركم للنصرانية! قال:","vol":"7","page":309},{"text":"فبعث من الغد سترًا فأدخلني بيتًا فيه ثلاث مئة عشرة صورة، فإذا هي صور الأنبياء والمرسلين، قال: انظر إلى صاحبك من هؤلاء، قال: فرأيت صورة النبي - ﷺ - كأنه ينظر، قلت: هذا! قال: صدقت. فقال:\nصورة من هذا عن يمينه؟ قلت: رجل من قومه يقال له: أبو بكر الصديق. قال: فمن ذا عن يساره؟ قلت: رجل من قومه يقال له:عمر بن الخطاب. قال: إنا نجد في الكتاب أن بصاحبيه هذين يتمم الله ﷿ هذا الدين.\nفلما قدمت على النبي - ﷺ - أخبرته، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: أبو معشر واسمه نجيح بن عبد الرحمن السندي؛ قال الحافظ في \"التقريب\":\n\"ضعيف، أسن واختلط\".\nالثانية: عمر بن إبراهيم بن خالد، أبو حفص يعرف بـ (الكردي)، ترجمه الخطيب في \"التاريخ\" وقال (١١/ ٢٠٢):\n\"وكان غير ثقة، يروي المناكير عن الأثبات؛ قال أحمد بن محمد بن سعيد (يعني ابن عقدة): ضعيف\".\nوذكر له الذهبي بعض المنكرات، وقال:\n\"وقال الدارقطني: كذاب خبيث\".\nالثالثة: إسحاق بن إبراهيم، وهو ابن سنين الختلي؛ قال الدارقطني:\n\"ليس بالقوي\". وفي موضع آخر: \"ضعيف\".\nوعزا هذين القولين في \"الميزان\" للحاكم، ووهمه في \"اللسان\"؛ لأنه في","vol":"7","page":310},{"text":"\"تاريخ ابن عساكر\" (٢/ ٧١٢) عن الدارقطني، وكذلك في \"تاريخ بغداد\" (٦/ ٣٨١) بالأول من القولين. ثم إن الحافظ ذكر عن الخطيب توثيقه إياه، وليس ذلك في \"تاريخه\" وإنما هو رواية لابن عساكر عنه.\n<span data-type=\"title\" id=toc-3314>٣٣٠٥ </span>- (يا علي! إذا دخلت العروس بيتك فاخلع خفيها حين تجلس، واغسل رجليها، وصب الماء من باب دارك إلى أقصى دارك، فإنك إذا فعلت ذلك أخرج الله من دارك سبعين لونًا من الفقر، وأدخل فيها سبعين لونًا من البركة، وأنزل سبعين رحمة ترفرف على رأس العروس، ثثناثر بركتها كل زاوية من بيتك) . وللحديث بقية.\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ٤٢) من طريق إسحاق ابن نجيح عن خصيف عن مجاهد عن أبي سعيد الخدري ﵁ قال:\nأوصى رسول الله - ﷺ - علي بن أبي طالب فقال: ... فذكره.\nقلت: وهذا موضوع باطل ظاهر البطلان؛ آفته إسحاق بن نجيح وهو الملطي، كذاب وضاع، لا بارك الله فيه.","vol":"7","page":311},{"text":"<span data-type=\"title\" id=toc-3315>٣٣٠٦ </span>- (من صلى عشرين ركعة بين العشاء الآخرة والمغرب، يقرأ في كل ركعة فاتحة الكتاب و(قل هو الله أحد)؛ حفظه الله في نفسه، وولده، وأهله، وماله، ودنياه وآخرته) .\nموضوع\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ٦٠) من طريق أبي هدبة عن أنس بن مالك ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ وضعه أبو هدبة - واسمه إبراهيم بن هدبة -، وهو","vol":"7","page":311},{"text":"كذاب مكشوف الحال؛ قال ابن حبان (١/ ١١٤-١١٥):\n\"دجال من الدجاجلة، وكان رقاصًا بالبصرة، يدعى إلى الأعراس فيرقص فيها، فلما كبر جعل يروي عن أنس ويضع عليه\".\nثم ساق له نماذج من أحاديثه عن أنس، وقال:\n\"لا أصل لها من حديث رسول الله - ﷺ -\".\n<span data-type=\"title\" id=toc-3316>٣٣٠٧ </span>- (إن يوشع بن نون دعا ربه: اللهم! إني أسألك باسمك الزكي الطاهر المطهر المقدس المخزون الرحيم الصادق، عالم الغيب والشهادة، بديع السماوات والأرض ونورهن وقيمهن، ذي الجلال والإكرام، حنان، جبار، نور، قدوس، حي لا يموت، قال: هذا ما دعاه به فحبست الشمس) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ٦٤/ ترجمة المحسن بن الحسن الراشدي) بسنده عن أحمد بن محمد بن عبد الرحمن بن زياد المخزومي: حدثنا المضاء بن الجارود: حدثنا عبد العزيز (الأصل: عبد الله) بن زياد عن أنس بن مالك ﵁ عن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد العزيز بن زياد لم أعرفه.\nوالمضاء بن الجارود؛ قال الذهبي في \"المغني\":\n\"لا يدرى من هو؟ \".\nوكذا قال في \"الميزان\"، ولكنه استدرك فيه بأنه روى عنه اثنان، وقال أبو حاتم:\n\"محله الصدق\".","vol":"7","page":312},{"text":"قلت: ونص كلامه في \"الجرح\" (٤/ ١/ ٤٠٣):\n\"شيخ دينوري ليس بمشهور، محله الصدق\".\nولم يورده ابن حبان في \"الثقات\". وعقب الحافظ في \"اللسان\" على الذهبي بقوله:\n\"ورأيت له خبرًا منكرًا أخرجه الإمام الرافعي في \"تاريخ قزوين\" ... \"، ثم ذكر هذا.\nوأقره السيوطي في \"ذيل اللآلي المصنوعة في الأحاديث الموضوعة\" (ص١٥٦)، وقد ساقه من رواية أبي الشيخ بسنده عن إسحاق بن الفيض: حدثنا المضاء ابن الجارود به.\nووافقهما ابن عراق في \"تنزيه الشريعة\" (٢/ ٣٢٧و٣٣٥)، ولكنه أفاد بما نقله عن الحافظ العراقي أنه قال في حديث آخر:\n\"عبد العزيز بن زياد مجهول، وهو منقطع بينه وبين أنس\".\n<span data-type=\"title\" id=toc-3317>٣٣٠٨ </span>- (لا تلعنوا الحاكة؛ فأن أول من حاك أبوكم آدم) .\nمنكر\nأخرجه الرافعي في \"تاريخه\" (٤/ ٦٥) من طريق علي بن عيسى: حدثنا علي بن عاصم عن حميد عن أنس ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته علي بن عاصم، قال الذهبي في \"المغني\": \"حافظ مشهور، ضعفوه وكان مكثرًا\". وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء ويصر\".","vol":"7","page":313},{"text":"وعلي بن عيسى لم أعرفه، ولكنه قد توبع، فأورده السيوطي في \"ذيل الموضوعات\" (ص١٤٦) برواية الديلمي بإسناده عن أبي الحسن عبد الرحمن بن المغيرة: حدثنا سويد بن سعيد الدقاق: حدثنا علي بن عاصم. وقال السيوطي:\n\"قال في \"الميزان\" سويد بن سعيد الدقاق لا يكاد يعرف، روى عن علي ابن عاصم خبرًا منكرًا. قلت (السيوطي): الظاهر أنه هذا الخبر\".\nقلت: ويؤكد ذلك أن الحافظ قال في ترجمة الدقاق هذا:\n\"وذكره الخطيب في \"المتفق والمفترق\" فقال: روى عن علي بن عاصم حديثًا منكرًا رواه عنه عبد الرحمن بن محمد بن المغيرة البغدادي\".\nقلت: فهو هذا، والله أعلم، لكن قد تعقب السيوطي ابن عراق في \"تنزيه الشريعة\" (٢/ ٢٨٠) بقوله:\n\"قلت: فإذا كان منكرًا فحسب فلا ينبغي أن يذكر في الموضوعات؛ على أن الحافظ ابن حجر قال في \"التقريب\" في سويد: ذكره ابن حبان في \"الثقات\" وقال: يخطىء ويغرب\".\nقلت: قوله: في \"التقريب\" سبق قلم، أو خطأ مطبعي، والصواب: \"التهذيب\"، وأما في \"التقريب\" فقال:\n\"لين الحديث\".\nوهو في \"ثقات ابن حبان\" (٨/ ٢٩٥) كما في \"التهذيب\" لكنه سمى أباه: (سعدان الطحان)، وقال:\n\"وهو الذي يقال له: سويد بن سعيد السوائي\".\nوأقول: وقد فاتهم جميعًا أن العلة من علي بن عاصم للمتابعة المذكورة من علي بن عيسى. والله أعلم.","vol":"7","page":314},{"text":"<span data-type=\"title\" id=toc-3318>٣٣٠٩ </span>- (يكون في آخر الزمان أمراء ظلمة، ووزراء فسقة، وقضاة خونة، وفقهاء كذبة، فمن أدركهم فلا يكونن لهم عريفًا، ولا جابيًا، ولا خازنًا، ولا شرطيًا) .\nمنكر\nأخرجه الخطيب في \"التاريخ\" (١٠/ ٢٨٤) من طريق عبد الله بن أحمد بن شبويه المروزي: أخبرنا داود بن سليمان المروزي: حدثنا عبد الله بن المبارك عن سعيد بن أبي عروبة عن قتادة عن سعيد بن المسيب عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات معروفون غير داود بن سليمان المروزي؛ فإن لم يكن هو سليمان بن داود الغازي القزويني الوضاع الذي تقدمت له أحاديث فلم أعرفه.\nوعبد الله بن أحمد، ذكره ابن حبان في \"الثقات\" وقال:\n\"مستقيم الحديث\".\nقلت: وروى عنه جمع، انظر \"تيسير الانتفاع\".","vol":"7","page":315},{"text":"<span data-type=\"title\" id=toc-3319>٣٣١٠ </span>- (من قال في يوم مئة مرة: \"لا إله إلا الله الحق المبين\" كان له أمانًا من الفقر، واستجلب به الغنى، وأمن من وحشة القبر، واستقرع باب الجنة) .\nمنكر\nأخرجه الخطيب في \"تاريخ بغداد\" (١٢/ ٣٥٨)، والماليني في \"الأربعين\" (ق٤٠/ ١)، والرافعي في \"تاريخ قزوين\" (٤/ ٦٥) من طريق الفضل بن غانم: حدثنا مالك بن أنس عن جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب قال: قال النبي - ﷺ -: ... فذكره. قال الفضل بن غانم:","vol":"7","page":315},{"text":"\"والله! لو ذهبتم إلى اليمن في هذا الحديث كان قليلًا\".\nقلت: وهذا إسناد ضعيف؛ الفضل هذا؛ روى الخطيب عن ابن معين أنه قال:\n\"ضعيف ليس بشيء\".\n\"ليس بالقوي\".\nوذكر في \"اللسان\" عن الدارقطني أنه قال:\n\"كل من رواه عن مالك ضعيف\".\n<span data-type=\"title\" id=toc-3320>٣٣١١ </span>- (أشد الأعمال ثلاثة: إنصاف الناس من نفسك، ومواساة الأخ من مالك، وذكر الله على كل حال) .\nمنكر\nأخرجه الرافعي في \"تاريخه\" (٤/ ٦٩-٧٠) من طريق أبي القاسم الأنماطي: أنبأنا أبو إبراهيم المزني: حدثنا الشافعي عن مالك عن نافع عن ابن عمر ﵄ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: ساقه في ترجمة محمود بن إلياس القاضي الديلمي، ولم يذكر فيه جرحًا ولا تعديلًا، وفوقه من لم أعرفهم، ومنهم أبو القاسم الأنماطي؛ فإنهم لم يذكروه في \"الكنى\" ولا في نسبته \"الأنماطي\". والله أعلم.\nوأما أبو إبراهيم المزني فهو إسماعيل بن يحيى الفقيه صاحب الإمام الشافعي، وهو صدوق كما في \"الجرح\"، ومن فوقه أعلام لا يسأل عن مثلهم.\nوالحديث أورده السيوطي في \"الجامع الكبير\" (٣٣٦٩) من رواية الديلمي","vol":"7","page":316},{"text":"عن علي ﵁ نحوه بتقديم الجملة الأخيرة على ما قبلها. وفاته أن أبا نعيم الأصبهاني أخرجه في \"أخبار أصبهان\" (١/ ١٧٨-١٧٩)، وأن الديلمي رواه من طريقه (١/ ٥٩/ ١)، أخرجه من طريق إبراهيم بن ناصح: حدثنا علي بن الحسن بن شقيق عن سفيان عن أبي إسحاق عن الحارث عن علي قال: قال رسول الله - ﷺ -: ... فذكره.\nأورده أبو نعيم في ترجمة إبراهيم هذا، وقال:\n\"أبو بشر الأصبهاني، صاحب مناكير، متروك الحديث\".\nقلت: وأورده أبو الشيخ أيضًا في \"طبقات الأصبهانيين\" وقال (١٨٦/ ١٨٦):\n\"كان يحدث بالبواطيل، متروك الحديث\".\nوالحارث هو الأعور، وهو ضعيف، وقد اتهم بالكذب.\n<span data-type=\"title\" id=toc-3321>٣٣١٢ </span>- (أحب الأعمال إلى الله ذكر الله. قلنا: ومن الغزو في سبيل الله؟ قال: نعم، ولو ضرب بسيفه الكفار حتى يختصب دمًا؛ لكان ذاكر الله أفضلهم درجة) .\nباطل\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٧٨) من طريق إبراهيم ابن ناصح بن حماد الأصبهاني: حدثنا النضر بن شميل: حدثنا مسعر بن كدام عن عطية العوفي عن أبي سعيد قال: قلنا: يا رسول الله! أي الأعمال أحب إلى الله؟ قال: \"ذكر الله ... \" الحديث.\nقلت: وهذا إسناد ضعيف بمرة؛ عطية العوفي ضعيف، لكن المتهم به إبراهيم هذا؛ فإنه متروك الحديث كما تقدم في الحديث الذي قبله، وأنه يروي البواطيل.","vol":"7","page":317},{"text":"وإن مما يؤيد بطلان هذا الحديث قوله - ﷺ -:\n\"ما العمل في أيام أفضل منها هذه (يعني عشر ذي الحجة) قالوا: ولا الجهاد؟ قال: \"ولا الجهاد؛ إلا رجل خرج يخاطر بنفسه وماله فلم يرجع بشيء\".\nرواه البخاري وغيره، وهو مخرج في \"إرواء الغليل\" (٨٩٠) .\nقلت: ففيه التصريح بتفضيل المجاهد الشهيد على كل عمل صالح، ومنه الذكر في عشر ذي الحجة، ففي غيره من باب أولى.\n<span data-type=\"title\" id=toc-3322>٣٣١٣ </span>- (يوقف صاحب الدين إذا وفد أهل الجنة الجنة؛ فيقف حتى يلجمه العرق؛ إما من حساب، وإما من عذاب) .\nباطل\nاخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٧٨) من طريق إبراهيم ابن ناصح: حدثنا إسماعيل بن يحيى عن مسعر عن عطية عن أبي سعيد قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ وإبراهيم بن ناصح وإن كان متروكًا يروي البواطيل، فإن شيخه إسماعيل بن يحيى - وهو التيمي - أشهر بذلك منه؛ فإنه كذاب يضع الحديث، وقد ذكر له ابن عدي غير ما حديث من أباطيله.","vol":"7","page":318},{"text":"<span data-type=\"title\" id=toc-3323>٣٣١٤ </span>- (إن لله عبادًا يضن بهم عن البلاء، يحييهم في عافية، ويميتهم في عافية، ويدخلهم الجنة في عافية) .\nمنكر\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ٨٧) من طريق أبي علاثة محمد بن عمرو بن خالد: حدثنا محمد بن الحارث بن راشد: حدثنا يحيى بن راشد (الأصل: أسد) عن حميد عن أنس ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.","vol":"7","page":318},{"text":"قلت: وهذا إسناد ضعيف؛ يحيى بن راشد - وهو المازني البصري - ضعيف؛ كما في \"التقريب\".\nوأبو علاثة محمد بن عمرو بن خالد لم أعرفه، وأخشى أن يكون وقع فيه تحريف.\n<span data-type=\"title\" id=toc-3324>٣٣١٥ </span>- (لو نجا أحد من ضغطة القبر لنجا سعد، ولقد ضم ضمة اختلفت منها أضلاعه من أثر البول) .\nمنكر\nأخرجه ابن سعد في \"الطبقات\" (٣/ ٤٣٠): أخبرنا شبابة بن سوار قال: أخبرني أبو معشر عن سعيد المقبري قال: لما دفن رسول الله - ﷺ - سعدًا قال: ... فذكره.\nقلت: وهذا مع كونه مرسلًا؛ فأبو معشر ضعيف كما تقدم قريبًا (رقم٣٣٠٤) .\nوقد وصله بعض الضعفاء وغير من لفظه؛ فقد أورده الرافعي في ترجمة مسلم بن زياد الجعفي من \"تاريخ قزوين\" (٤/ ٩٣) بلفظ (من أثر الهول) !\nكذا وقع في النسخة (الهول) مكان (البول)، ولا أدري أهو تصحيف أو خطأ مطبعي؛ فإن النسخة سيئة جدًا كما تقدم التنبيه على ذلك مرارًا؛ قال الرافعي:\n\"بغدادي قدم (قزوين)، قال الخليلي الحافظ: ويقال: عمرو بن زياد، باهلي، مولى لهم، كان يضع الحديث: حدثنا الحسن بن عبد الرزاق ... (قلت: فساق إسناده إلى) مسلم بن زياد: حدثنا أبو معشر عن سعيد بن أبي سعيد المقبري عن أبي هريرة ﵁ قال: ... فذكره\".","vol":"7","page":319},{"text":"قلت: وباسمه الثاني أورده ابن أبي خاتم وقال (٣/ ٢٣٤) عن أبيه:\n\"قدم الري فرأيته ووعظته، فجعل يتغافل كأنه لا يسمع، كان يضع الحديث، قدم قزوين، فحدثهم بأحاديث منكرة، أنكر عليه علي الطنافسي، وقدم الأهواز فقال: أنبأنا يحيى بن معين! هربت من الجنة! فجعل يحدثهم ويأخذ منهم، فأعطوه مالًا، وخرج إلى خراسان وقال: أنبأنا من ولد عمر! وخرج إلى قزوين وكان على قزوين رجل باهلي، واكن كذابًا أفاكًا؛ كتبت عنه، ثم رميت به\".\nوبهذا ترجمه الخطيب في \"تاريخه\" (١٢/ ٢٠٤-٢٠٥)، وله ترجمة مبسطة في \"اللسان\"، ولم يعرفه ابن حبان فوثقه (٨/ ٤٨٨) . وانظر \"تيسير الانتفاع\".\nثم إن الحديث قد صح من طرق بشطره الأول، وهو مخرج في \"الصحيحة\" (١٦٩٥) و(٣٣٤٥) .\n<span data-type=\"title\" id=toc-3325>٣٣١٦ </span>- (من صلى علي في كتاب؛ لم تزل الملائكة يستغفرون له ما دام اسمي في ذلك الكتاب) .\nضعيف جدًا\nأخرجه أبو القاسم الأصبهاني في \"الترغيب\" (٢/ ٦٩٣/ ١٦٧٠)، والرافعي في \"تاريخ قزوين\" (٤/ ١٠٧) بإسناد فيه من لم أعرفه عن عبد السلام بن محمد المصري: حدثنا سعيد بن عفير: حدثني محمد بن إبراهيم بن أمية القرشي عن عبد الرحمن بن عبد الله - الأعرج عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ فإنه مع الجهالة التي أشرت إليها، فإن عبد السلام بن محمد الراوي عن سعيد بن عفير؛ قال الدارقطني:","vol":"7","page":320},{"text":"\"ضعيف جدًا، منكر الحديث\".\nوقال الخطيب:\n\"صاحب مناكير\".\nومحمد بن إبراهيم بن أمية القرشي؛ الظاهر أنه محمد بن إبراهيم القرشي الذي في \"الميزان\" و\"اللسان\" عن رجل، وعنه هشام بن عمار؛ قال الذهبي:\n\"فذكر خبرًا موضوعًا في الدعاء لحفظ القرآن ساقه العقيلي\".\nثم ساق لهالحديث الآتي برقم (٣٥٩٣) .\nوذكر الحافظ عن العقيلي أنه قال فيه: \"مجهول\".\nقلت: وليس له ذكر في باب (المحمدين) من النسخة المطبوعة. والله ﷾ أعلم. وهو في مخطوطة الظاهرية (ص٣٦٩)، وليست تحت يدي الآن لأحدد مكانه منها، وإنما نقليه من الحديث المشار إليه آنفًا، فقد كنت خرجته وأنا في دمشق.\nوحديث أبي هريرة هذا معروف برواية بشر بن عبيد الدارسي؛ وهو مع كونه منكر الحديث بين الضعف جدًا؛ كما قال ابن عدي في \"الكامل\" (٢/ ٤٤٧-٤٤٨)، وكذبه الأزدي كما في \"الميزان\" و\"اللسان\"؛ فقد اختلف عليه في إسناده؛ فقال إسحاق بن وهب العلاف: أخبرنا بشر بن عبيد الله الدارسي قال: أخبرنا حازم بن بكر عن يزيد بن عياض عن الأعرج عن أبي هريرة به.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/ ٩٩/ ١/ ٢٠٢٣ بترقيمي): حدثنا أحمد (يعني بن محمد الصيدلاني البغدادي) قال: أخبرنا إسحاق.. وقال:","vol":"7","page":321},{"text":"\"لا يروى عن أبي هريرة إلا بهذا الإسناد، تفرد به إسحاق\".\nقلت: وهو ثقة من شيوخ البخاري، وليس من شيوخ الطبراني كما يتوهم مما وقع في \"اللآلي\" (١/ ٣٠٤)، وهو غير إسحاق بن وهب الطهرمسي الكذاب خلافًا لظن ابن الجوزي في \"الموضوعات\" (١/ ٢٢٨)، وإنما العلة من شيخه الدارسي، وقد عرفت حاله.\nوحازم بن بكر لم أجد له ترجمة.\nوشيخه يزيد بن عياض كذبه مالك وغيره، فإعلاله به أولى؛ لأن الدارسي قد توبع كما يأتي. وقد رواه محمد بن عبد الله بن حميد البصري - ولم أجد له ترجمة أيضًا -: حدثنا بشر بن عبيد به.\nأخرجه الخطيب في \"شرف أصحاب الحديث\" كما في \"اللآلي\"، وفيه قال بشر بن عبيد: وحدثنا محمد بن عبد الرحمن القرشي عن عبد الرحمن بن عبد الله عن عبد الرحمن الأعرج به.\nورواه النميري في \"الأعلام\" بسنده عن هانىء بن يحيى: حدثنا يزيد بن عياض عن عبد الرحمن الأعرج به.\nثم رواه الخطيب من طريق محمد بن مهدي بن هلال - ولم أعرفه -: حدثنا محمد بن يزيد بن خنيس: حدثنا عبد الرحمن بن محمد الثقفي عن عبد الرحمن بن عمر عن أبي هريرة.\nوهذه متابعة من عبد الرحمن بن محمد الثقفي لا يفرح بها، وإن سكت عنها السيوطي ثم ابن عراق (١/ ٢٦١)؛ لأن الثقفي هذا؛ قال في \"الميزان\" و\"اللسان\":","vol":"7","page":322},{"text":"\"قال البخاري: فيه نظر\".\nوهذا معناه أنه شديد الضعف؛ كما هو معلوم عن البخاري في اصطلاحه هذا ونحوه.\nثم إن الراوي عنه ابن خنيس؛ قال الحافظ:\n\"مقبول\".\nقلت: فمثل هذه المتابعة الواهية لا تعطي الحديث شيئًا من القوة ولا تخرجه عن كونه موضوعًا. وهو ما صرح به ابن الجوزي ثم الذهبي والعسقلاني في ترجمة بشر بن عبيد، خلافًا لما جنح إليه ابن عراق في \"تنزيه الشريعة\" تبعًا للحافظ العراقي في \"تخريج الإحياء\" (١/ ٣٠٩) فإنه قال:\n\"أخرجه الطبراني في \"الأوسط\"، وأبو الشيخ في \"الثواب\"، والمستغفري في \"الدعوات\" من حديث أبي هريرة بسند ضعيف\"!\nومن التحقيق المتقدم يتبين لك خطأ المعلق على \"المعجم الأوسط\" (٢/ ٤٩٦)، فإنه بعد أن حكى عن الهيثمي أنه قال في الدارسي: \"كذبه الأزدي وغيره\"، وعن الحافظ قوله في يزيد بن عياض: \"كذبه مالك وغيره\"؛ بعد هذا كله أتبعه بقوله:\n\"فالحديث ضعيف كما جاء في \"ميزان الاعتدال\" (١/ ٣٢٠) و\"لسان الميزان\" (٢/ ٢٦) في ترجمة بشر بن عبيد الدارسي\".\nقلت: والذي عندهما في هذه الترجمة إنما هو أن الحديث موضوع كما سبق مني، فلعل المعلق أراد أن يقول: \"موضوع\" فسبقه القلم فكتب: \"ضعيف\"، وإلا فالسياق والسباق يبطلان قوله هذا كما هو ظاهر بأدنى تأمل.","vol":"7","page":323},{"text":"ثم إن السيوطي ساق للحديث شاهدًا من رواية أبي القاسم الأصبهاني (رقم١٦٧٢) من طريق كادح بن رحمة: حدثنا نهشل بن سعيد عن الضحاك عن ابن عباس مرفوعًا بلفظ:\n\"من صلى علي في كتاب لم تزل الصلاة جارية له ما دام اسمي في ذلك الكتاب\".\nفتعقبه ابن عراق بقوله:\n\"قلت: كادح بن رحمة ونهشل بن سعيد كذابان، فلا يصلح شاهدًا. قال ابن قيم الجوزية: وروي من كلام جعفر بن محمد، وهو أشبه. والله أعلم.\n<span data-type=\"title\" id=toc-3326>٣٣١٧ </span>- (سمعت جبرائيل يقول: سمعت ميكائيل يقول: سمعت إسرافيل يقول: قال الله تعالى:\nهذا دين ارتضيته لنفسي، ولن يصلحه إلا السخاء وحسن الخلق، ألا فأكرموه بهما ما صحبتموه) .\nباطل\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ١١٤) من طريق أبي عبد الله بن عبد الواحد الدقاق الحافظ بسنده عن محمد بن هارون الأنصاري: سمعت منصور بن إبراهيم القزويني: سمعت إسماعيل بن توبة: سمعت إسماعيل بن جعفر: سمعت حميد الطويل: سمعت أنس بن مالك يقول: سمعت رسول الله - ﷺ -: ... فذكره. وقال:\n\"قال أبو عبد الله الدقاق: هذا حسن من هذا الطريق، وهو مما يدخل في المسلسلات\".","vol":"7","page":324},{"text":"قلت: ولا وجه لتحسينه إلا لو كان سالمًا ممن دون ابن توبة، وهيهات! فإن محمد بن هارون الأنصاري؛ قال عبد العزيز الكناني:\n\"كان يتهم\".\nولذلك أورده الذهبي في \"المغني في الضعفاء\".\nوقال الحافظ في \"اللسان\":\n\"وقد وجدت له حديثًا منكرًا أخرجه تمام في \"فوائده\"..\".\nقلت: وقد سبق برقم (٣١٩٦) .\nوشيخه منصور بن إبراهيم القزويني، ذكره الرافعي بهذا الحديث، ولم يحك فيه جرحًا ولا تعديلًا كغالب عادته، لكن أورده الذهبي في \"الميزان\" وقال:\n\"لا شيء، سمع منه أبو علي بن هارون بمصر حديثًا باطلًا\".\nقلت: وأنا أظن أنه يشير إلى هذا الحديث، خلافًا للحافظ؛ فإنه ذكر أنه أشار إلى حديث أبي الدرداء؛ قال:\nسألت رسول الله - ﷺ - عن القرآن؟ فقال: هو كلام الله غير مخلوق (١) .\nأورده ابن عساكر في ترجمة أبي علي بن هارون.\nقلت: هو محمد بن هارون كما في إسناد حديث الترجمة و\"الميزان\" وليس هو في \"المحمدين\" من النسخة المصورة في المدينة. والله أعلم.\nوقد روي الحديث من طريق أخرى مختصرًا بلفظ:\n_________\n(١) قلت: وهذا ذكره الرافعي في \" تاريخه \" (٤ / ١١٦) من طريق داود بن سليمان بن أبي سليمان: ثنا الوليد بن مسلم: ثنا الأوزاعي عن حسان بن عطية عن أبي الدراداء به.","vol":"7","page":325},{"text":"\"جاءني جبريل ﵇ فقال: يا محمد! إن الله استخلص هذا الدين لنفسه، ولا يصلحه إلا السخاء وحسن الخلق، ألا فزينوا دينكم بهما\".\nأخرجه الأصبهاني في \"الترغيب\" (١/ ٤٩١/ ١١٨٢و٢/ ١٣٥/ ١٥١٩) بإسناده عن عمران بن حصين؛ وفيه من كان يضع الحديث.\nوأخرجه الطبراني عنه نحوه بإسناد آخر، فيه كذاب، وقد تقدم تخريجهما برقم (١٢٨٢)، وفيه أيضًا أبو عبيدة سعيد بن زربي، اتهمه ابن حبان بالوضع.\n<span data-type=\"title\" id=toc-3327>٣٣١٨ </span>- (ما من مسلم يموت فيشهد له رجلان من جيرانه الأدنيين، فيقولان: اللهم لا نعلم إلا خيرًا، إلا قال الله للملائكة: اشهدوا أني قد قبلت شهادتهما، وغفرت ما لا يعلمان) .\nمنكر بلفظ رجلين\nأخرجه الخطيب في \"تاريخ بغداد\" (٩/ ٤٥٥-٤٥٦) من طريق أبي علي الحسن بن يوسف أخي الهراش (الأصل: أخبرنا الهراش) جار أحمد بن حنبل: حدثنا بقية بن الوليد: حدثني الضحاك بن حمرة عن حميد الطويل عن أنس بن مالك عن رسول الله - ﷺ - قال: ... فذكره؛ في ترجمة الحسن بن يوسف هذا، ولم يذكر فيه جرحًا ولا تعديلًا، وقد مضى له حديث آخر تحت الحديث (٣٢٩٨) . وإنما علة هذا الحديث الضحاك بن حمرة؛ أورده الذهبي في \"المغني\" وقال:\n\"قال النسائي وغيره: ليس بثقة\".\nوقد روي الحديث بإسناد خير من هذا من طريق ثابت عن أنس بلفظ:\n\".. فيشهد له اربعة\".\nوصححه ابن حبان والحاكم والذهبي!","vol":"7","page":326},{"text":"وله شاهد من حديث أبي هريرة بلفظ:\n\"ثلاثة أهل أبيات..\".\nأخرجه أحمد، وفيه شيخ من أهل العلم لم يسم.\nلكن يشهد للفظ الأول من الحديث ما رواه البخاري وغيره عن عمر ﵁ مرفوعًا بلفظ:\n\"أيما مسلم شهد له أربعة بخير أدخله الله الجنة. قلنا: وثلاثة؟ قال: وثلاثة. قلنا: واثنان؟ قال: واثنان\". ثم لم نسأله في الواحد.\nوهو وما قبله مخرج في \"أحكام الجنائز\" (ص٤٥) .\n<span data-type=\"title\" id=toc-3328>٣٣١٩ </span>- (إن لله ﷿ خلقًا خلقهم لحوائج الناس، يفزع الناس إليهم في حوائجهم، أولئك الآمنون من عذاب الله) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٣٥٨/ ١٣٣٣٤)، وأبو نعيم في \"الحلية\" (٣/ ٢٢٥) من طريق محمد بن عثمان بن أبي شيبة: حدثنا أحمد بن طارق الوابشي: حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن ابن عمر قال:قال رسول الله - ﷺ -: ... فذكره. وقال أبو نعيم:\n\"حديث غريب من حديث زيد عن ابن عمر، لم يروه عنه إلا ابنه عبد الرحمن، وما كتبناه إلا من حديث أحمد بن طارق\".\nقلت: يبدو أنه غير معروف، فلم نجد له ذكرًا في شيء من كتب الرجال التي عندي، ولا ذكره السمعاني في مادة (الوابشي) من \"أنسابه\". فالله أعلم به.\nوقد تابعه عبد الله بن إبراهيم بن أبي عمرو الغفاري: حدثنا عبد الرحمن بن زيد","vol":"7","page":327},{"text":"ابن أسلم به.\nأخرجه ابن عدي (ق٢١٧/ ١)، والقضاعي في \"مسند الشهاب\" (٢/ ١١٧-١١٨/ ١٠٠٧و١٠٠٨)، وابن عساكر (١٥/ ٢٧٣/ ٢) .\nولكنها متابعة واهية لا تسمن ولا تغني من جوع؛ فإن الغفاري هذا قال الحافظ:\n\"متروك، ونسبه ابن حبان إلى الوضع\".\nوشيخه عبد الرحمن بن زيد بن أسلم متروك أيضًا.\nومحمد بن عثمان بن أبي شيبة متكلم فيه، وقد مشاه بعضهم.\nورواه جهم بن عثمان عن جعفر بن محمد عن أبيه عن جده مرفوعًا.\nأخرجه أبو بكر الشافعي في \"الفوائد\" (١/ ٢٣)، وعيسى بن علي الوزير في \"ستة مجالس من الأمالي\" (ق١٨٩/ ١)، والخطيب في \"الموضح\" (٢/ ١٤)، وابن أبي حاتم في \"العلل\" (٢/ ٣٠٨) وقال:\n\"قال أبي: هذا حديث منكر. وجهم مجهول\". وقال الذهبي:\n\"لا يدرى من ذا؟ وبعضهم ضعفه\".\nوللحديث شاهد من رواية أحمد بن الأزهر: حدثنا إبراهيم بن الحكم عن أبيه عن عكرمة عن ابن عباس مرفوعًا.\nأخرجه الديلمي في \"مسنده\" (١/ ٢/ ٢٤٤)، وعزاه السيوطي في \"الكبير\" (٦٩٧٢) لأبي الشيخ في \"الثواب\".\nوعلة هذا إبراهيم بن الحكم؛ قال الذهبي في \"المغني\":","vol":"7","page":328},{"text":"\"تركوه، وقل من مشاه على ضعفه\".\nوأحمد بن الأزهر أخو محمد بن الأزهر، ذكره ابن حبان في \"الثقات\" (٨/ ٤٤) وقال:\n\"كان ينتحل مذهب أهل الرأي، يخطىء ويخالف\".\n(تنبيه): الحديث ذكره السيوطي في \"الجامع الصغير\" بلفظ:\n\"إن لله عبادًا اختصهم بحوائج الناس..\" الحديث، وعزاه للطبراني في \"الكبير\" وهو عنده باللفظ المذكور أعلاه، وقد رأيته قد عزاه في \"الجامع الكبير\" (٦٩٢١) لابن عساكر، فغلب على ظني أن هذا اللفظ له. والله أعلم.\nوذكر له (٦٩٧٠) شاهدًا من رواية ابن أبي الدنيا في \"قضاء الحوائج\" عن الحسن مرسلًا.\n<span data-type=\"title\" id=toc-3329>٣٣٢٠ </span>- (ما من مولود إلا وينثر عليه من تراب حفرته) .\nموضوع\nأخرجه الرافعي في \"تاريخه\" (٤/ ١٣٧) من طريق احمد بن الحسن: حدثنا أبو عاصم النبيل: حدثنا ابن عون عن محمد بن سيرين عن أبي هريرة ﵁: قال رسولالله - ﷺ -: ... فذكره. قال أبو عاصم: فلم نجد لأبي بكر وعمر فضيلة أفضل من هذه لأنهما من طينة النبي - ﷺ -!\nقلت: وهذا موضوع؛ آفته أحمد بن الحسن هذا - وهو ابن أبان الأيلي المصري -؛ قال ابن حبان (١/ ١٤٩):\n\"كذاب دجال من الدجاجلة، يضع الحديث على الثقات وضعًا\". وأطال ترجمته في \"الميزان\" و\"اللسان\".","vol":"7","page":329},{"text":"وتابعه محمد بن نعيم قال: حدثنا أبو عاصم به.\nأخرجه أبو نعيم في \"الحلية\" (٢/ ٢٨٠): حدثنا القاضي محمد بن إسحاق بن إبراهيم الأهوازي قال: حدثنا محمد بن نعيم به. وقال:\nغريب من حديث ابن عون عن محمد، لم نكتبه إلا من حديث أبي عاصم النبيل عنه، وهو أحد الثقات الأعلام من أهل البصرة\".\nقلت: هذا مما لا شك فيه، ولكن من يكون محمد بن نعيم الراوي عنه، وما حاله؟ فإني لم أعرفه، ويحتمل أن يكون الأصل (محمد بن أبي نعيم) وعليه يكون محمد بن موسى بن أبي نعيم الواسطي الهذلي؛ فإنه من هذه الطبقة، وله ترجمة في \"التهذيب\"، وقال في \"التقريب\":\n\"صدوق، لكن طرحه ابن معين\".\nوالقاضي محمد بن إسحاق لم أعرفه أيضًا.\n(فائدة): أحمد بن الحسن الأيلي هذا؛ قد أخرجه له الطبراني حديثًا آخر غير هذا في \"المعجم الصغير\" و\"الأوسط\"، ومع شهرته بالوضع لم يعرفه الهيثمي (٢/ ٢٩٨) ! انظر \"الروض النضير\" (١١٥٥) .\nوحديث الترجمة أورده ابن الجوزي في \"الموضوعات\" (١/ ٣٢٨) من حديث ابن مسعود، وأعله بأن فيه مجاهيل. وتعقبه السيوطي في \"اللآلي\" (١/ ٣١٠) بطريق الأيلي ومحمد بن نعيم، فلم يصنع شيئًا وإن تبعه ابن عراق!\nوأما حديث \"دفن في الطينة التي خلق منها\"، فهو شيء آخر لا علاقة له","vol":"7","page":330},{"text":"بحديث الترجمة، وهو حسن عندي بمجموع طرقه، وهو مخرج في \"الصحيحة\" (١٨٥٨) .\n<span data-type=\"title\" id=toc-3330>٣٣٢١ </span>- (نعم المرء بلال، لا يتبعه إلا مؤمن، وهو سيد المؤذنين) .\nضعيف جدًا\nأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ١٣٨) من طريق ميسرة بن علي القزويني في \"مشيخته\" بسنده عن يزيد بن هارون: حدثنا أبو أمية البصري: حدثنا القاسم بن عوف عن زيد بن أرقم ﵁: أن رسول الله - ﷺ - قال: ... فذكره، وزاد:\n\"والمؤذنون أطول الناس أعناقًا يوم القيامة\".\nقلت: وهذا إسناد واه؛ أبو أمية هذا؛ قال أبو أحمد الحاكم في \"الكنى\" (١/ ١٤/ ١-٢):\n\"وهو إسماعيل بن يحيى، ويقال: ابن يعلى الثقفي البصري.. ليس بالقوي، روى عنه زيد بن الحباب ويزيد بن هارون.. قال ابن معين: ليس بشيء\".\nوقال ابن حبان في \"الضعفاء\" (٣/ ١٤٧):\n\"تفرد بالمعضلات عن الثقات؛ حتى إذا سمعها من العلم صناعته لم يشك أنها موضوعة، لا تحل الرواية عنه إلا للخواص\".\\\nوضعفه الدارقطني أيضًا كما في \"الميزان\".\nوالحديث أخرجه البزار (٣/ ٢٥٤/ ٢٦٩٣)، والطبراني في \"الكبير\" (٥/","vol":"7","page":331},{"text":"٢٣٧/ ٥١١٩)، والحاكم (٣/ ٢٨٥) من طرق عن يزيد بن هارون: أنبأنا حسام بن مصك عن قتادة عن القاسم بن ربيعة عن زيد بن أرقم به. وقال الحاكم:\n\"تفرد به حسام\".\nقلت: وبه أعله الهيثمي فقال (٩/ ٣٠٠):\n\"وهوضعيف\".\nوكذا قال الحافظ ولكنه زاد:\n\"يكاد أن يترك\".\nوقال الذهبي في \"المغني\":\n\"قال الدارقطني: \"متروك\"، وقال يحيى: \"لا شيء\"، وتركه أحمد\".\nوالقاسم بن ربيعة مجهول، وهو القاسم بن عبد الله بن ربيعة بن القانف الثقفي. انظر \"تيسير الانتفاع\".\nورواه سليمان بن داود الشاذكوني: حدثنا سهل بن حسام بن مصك: حدثني أبي عن قتادة عن القاسم بن عوف الشيباني عن زيد بن أرقم به.\nأخرجه الطبرانب (٥١١٨) .\nوهذه الرواية موافقة لرواية أبي أمية البصري؛ لكن الشاذكوني متهم بالوضع. وسهل بن حسام ذكره ابن أبي حاتم (٢/ ١/ ١٩٧) برواية أخرى عنه ولم يذكر فيه جرحًا ولا تعديلًا.\n(تنبيه): وإنما لم أذكر الزيادة مع الحديث لأنها صحت من حديث معاوية ﵁. رواه مسلم (٢/ ٥)، وأبو عوانة (١/ ١٣٣) وغيرهما.","vol":"7","page":332},{"text":"<span data-type=\"title\" id=toc-3331>٣٣٢٢ </span>- (سموا السقط يثقل الله به ميزانكم؛ فإنه يأتي يوم القيامة ويقول: أي رب! أضاعوني فلم يسموني) .\nموضوع\nأخرجه الرافعي في \"التاريخ\" (٤/ ١٤٤) معلقًا من طريق ميسرة ابن علي في \"مشيخته\" بإسناده من طريق أبي هدبة قال: سمعت أنسًا يقول: سمعت النبي - ﷺ - يقول: ... فذكره.\nقلت: وهذا موضوع؛ آفته أبو هدبة؛ فقد كان كذابًا دجالًا من الدجاجلة كما تقدم ذكره عن الأئمة تحت الحديث (٣٣٠٦) وغيره.\nوهو من الأحاديث الكثيرة الموضوعة التي شحن السيوطي بها كتابه \"الجامع الصغير\"! وبيض له المناوي في \"شرحيه\" فلم يتكلم على إسناده بشيء.\nوقد روي من طريق آخر عن أبي هدبة بلفظ آخر سيأتي برقم (٦٥٦٣) .","vol":"7","page":333},{"text":"<span data-type=\"title\" id=toc-3332>٣٣٢٣ </span>- (وضع - ﷺ - قلنسوة وصلى عليها) .\nضعيف جدًا\nأخرجه القزويني في \"تاريخ قزوين\" (٤/ ١٤٥) معلقًا من طريق محمد بن موسى الحرشي: حدثنا أرطاة عن جعفر بن محمد عن أبيه عن علي ﵁ عن النبي - ﷺ - أنه وضع..\nقلت: وهذا ضعيف جدًا؛ آفته أرطاة هذا - وهو ابن الأشعث العدوي -؛ قال ابن حبان (١/ ١٨٠):\n\"يروي عن الأعمش المناكير التي لا يتابع عليها، لا يجوز الاحتجاج بخبره بحال، روى عن الأعمش عن شقيق عن أبي هريرة مرفوعًا: الغنم بركة والإبل عز لأهلها..\" الحديث، ويأتي تخريجه بعد هذا إن شاء الله تعالى.","vol":"7","page":333},{"text":"<span data-type=\"title\" id=toc-3333>٣٣٢٤ </span>- (أيما عبد أو امرأة، قال أو قالت لوليدتها: يا زانية، ولم تطلع منها على زنى؛ جلدتها وليدتها يوم القيامة؛ لأنه لا حد لهن في الدنيا) .\nموضوع\nأخرجه الحاكم (٤/ ٣٧٠) من طريق عبد الملك بن هارون بن عنترة عن أبيه عن جده عن عمرو بن العاص ﵁: أنه زار عمة له، فدعت له بطعام، فأبطأت الجارية، فقالت: ألا تستعجلي يا زانية! فقال عمرو: سبحان الله! لقد قلت أمرًا عظيمًا، هل اطلعت منها على زنى؟ قالت: لا والله، فقال عمرو ﵁: إني سمعت رسول الله - ﷺ - يقول: ... فذكره، وقال الحاكم:\n\"صحيح الإسناد\" ورده الذهبي بقوله:\n\"قلت: بل عبد الملك متروك باتفاق، حتى قيل فيه: دجال\".\nقلت: وقد اتهمه الحاكم نفسه فقال في \"المدخل\":\n\"روى عن أبيه أحاديث موضوعة\"! فكأن الحاكم نسي. وقال ابن حبان: \"كان يضع الحديث\".","vol":"7","page":334},{"text":"<span data-type=\"title\" id=toc-3334>٣٣٢٥ </span>- (ما من ورقة من ورق الهندباء إلا وعليها قطرة من ماء الجنة) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٠/ ٢٨٩٢): حدثنا أحمد بن داود المكي: حدثنا حفص بن عمر المازني: حدثنا أرطاة بن الأشعث العدوي: حدثنا بشر بن عبد الله بن عمرو بن سعيد الخثعمي قال:\nدخلت على محمد بن علي بن حسين وعنده ابنه، فقال: هلم إلى الغداء. فقلت: قد تغديت يا ابن رسول الله! فقال: إنه هندباء! قلت: يا ابن رسول الله!","vol":"7","page":334},{"text":"وما في الهندباء؟ قال: حدثني أبي عن جدي: أن رسول الله - ﷺ - قال: (فذكره) .\nثم أتى بدهن، فقال: ادهن. فقلت قد ادهنت يا ابن رسول الله! قال: إنه بنفسج. قلت: وما في البنفسج؟ قال: حدثني أبي عن جدي قال: قال رسول الله - ﷺ -:\n\"إن فضل البنفسج على سائر الأدهان كفضل ولد عبد المطلب على سائر قريش، وإن فضل دهن البنفسج كفضل الإسلام على سائر الأديان\".\nقلت: وهذا حديث موضوع، ويد الصنع والتركيب فيه ظاهرة، وفيه آفات:\nالأولى: بشر بن عبد الله هذا؛ فإنه شيعي غير معروف، والحافظ لما أورده في \"اللسان\" لم يزد على قوله:\n\"ذكره الطوسي في الرواة عن أبي جعفر الباقر، وولده جعفر الصادق رحمة الله عليهما، وقال: هو من رجال الشيعة\".\nفيحتمل أن يكون هو الذي وضعه لما هو معلوم عن الشيعة أنهم أكذب الطوائف إلا من عصم الله، وقد صرح الحافظ في ترجمة أرطاة: أنه مجهول.\nالثانية: أرطاة بن الأشعث؛ فإنه هالك، وهاه ابن حبان كما تقدم في الحديث الذي قبله. وفي ترجمته ساق الحافظ حديثه هذا وقال:\n\"حديث منكر كأنه موضوع\".\nقلت: هو موضوع كما جزم به غير واحد على ما يأتي.\nالثالثة: حفص بن عمر المازني. قال الحافظ في \"اللسان\":\n\"لا يعرف\".\nوقد قبله الضعفاء، وأسقط من إسناده (أرطاة) - وهو محمد بن يونس","vol":"7","page":335},{"text":"السامي -: حدثنا إبراهيم بن الحسن العلاف - بصري -: حدثنا عمر بن حفص المازني عن بشر بن عبد الله عن جعفر بن محمد عن أبيه عن جده الحسين بن علي مرفوعًا بالحديثين دون القصة.\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٢٠٤) وقال:\n\"حديث غريب من حديث جعفر، لم نكتبه إلا بهذا الإسناد\".\nومن طريق أبي نعيم وغيره رواه ابن الجوزي في \"الموضوعات\" (٢/ ٢٩٨-٢٩٩) وقال:\n\"عمر بن حفص قال أحمد: خرقنا حديثه. ومحمد بن يونس الكديمي؛ قال ابن حبان: كان يضع الحديث. ورواه مسعدة بن اليسع عن جعفر بن محمد عن أبيه مرسلًا.. (فذكر حديث الترجمة) .\nقال أحمد: مسعدة ليس بشيء خرقنا حديثه منذ دهر وقال الأزدي: \"متروك\".\nثم ساق ابن الجوزي، ومن بعده السيوطي في \"اللآلي\" (٢/ ٢٢٢-٢٢٣) من طرق أخرى لا يصح منها شيء ألبية، وقد ذكر السيوطي نفسه في \"الجامع الكبير\" في موضعين منه:\n\"وقال ابن كثير في \"جامع المسانيد\": منكر جدًا. وقال ابن دحية: موضوع من جميع طرقه\".\n<span data-type=\"title\" id=toc-3335>٣٣٢٦ </span>- (جبلت القلوب على حب من أحسن إليها، وبغض من أساء إليها) .\nباطل\nرواه الرافعي في \"تاريخ قزوين\" (٤/ ١٧٢) معلقًا في ترجمة نوح","vol":"7","page":336},{"text":"ابن إسماعيل بن إبراهيم القزويني القاضي أبي الحسن - ولم يذكر فيه جرحًا - بإسناده عن أبي عبد الله محمد بن أحمد الكاتب المعروف بـ (المفجع): حدثنا أبو عبد الله الحسين بن معاذ الأخفش ابن أخي عبد الله بن عبد الوهاب الحجي: حدثنا أبو سلمة موسى بن إسماعيل المنقري: حدثنا حماد بن سلمة قال: قال لي شيخ من قريش:\nكنت عند الأعمش، فأجرى ذكر الحسن بن عمارة، فقال الأعمش: ظالم ولي المظالم، ما للحائك والحديث؟ قال: فأتيت الحسن بن عمارة؛ فأخبرته الخبر، فقال: يا غلام! علي بمنديل وأثواب، فوجه بها إلى الأعمش. قال: فأتيت الأعمش، فأجريت ذكر الحسن بن عمارة، فقال الأعمش: بخ بخ حبذا الحسن ابن عمارة!\nقال: قلت: يا أبا محمد! قلت بالأمس ما قلت، وتقول اليوم ما تقول؟ فقال:\nحدثنا خيثمة بن عبد الرحمن عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا حديث موضوع على الأعمش ﵀، وقصة باطلة، المتهم بوضعها الشيخ القرشي، وأنا أظن أنه إسماعيل بن أبان الغنوي، نسبة إلى (غني)، وهو غني بن يعصر ينتهي نسبه إلى مضر التي منها قريش كما هو معلوم، وإسماعيل هذا كان يضع على الثقات، والمشهور عنه أنه يرويه عن الأعمش عن خيثمة عن عبد الله بن مسعود مكان أبي هريرة. هكذا رواه جمع عنه، وقد تقدم تخريجه برقم (٦٠٠) من رواية جمع من الأئمة الحفاظ.\nوأما رواية أبي هريرة هذه، فالطريق إلى الشيخ القرشي مظلم؛ فالحسين بن","vol":"7","page":337},{"text":"معاذ الأخفش، قال في \"الميزان\":\n\"ذكره الخطيب، وما ذكره بجرح ولا تعديل، بل ساق له خبرًا منكرًا اضطرب في إسناده، وهو خبر باطل\".\nثم ذكر حديث المناداة يوم القيامة: \"يا معشر الخلائق طأطئوا رؤوسكم حتى تجوز فاطمة ﵍\".\nوقد سبق تخريجه برقم (٢٦٨٨) .\nو(المفجع) لم أجد له ترجمة.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" (١٣١٩٢) للعسكري في \"الأمثال\" عن ابن عمر. فمن المحتمل أن يكون من رواية الغنوي أيضًا وأنه كان يسنده تارة عن ابن مسعود، وتارة عن أبي هريرة، وأخرى عن ابن عمر، وذلك من تمام كذبه! والله أعلم.\n<span data-type=\"title\" id=toc-3336>٣٣٢٧ </span>- (من صلى الخمس فليس من الغافلين) .\nضعيف\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٠٥-٣٠٦): حدثنا علي بن محمد الفقيه: حدثنا إسحاق بن إبراهيم بن زيد: حدثنا محمد بن يعقوب أبو عبد الله الرازي: حدثنا محمد بن علي بن الحسن بن شقيق: سمعت أبي يقول: حدثنا أبو حمزة عن الأعمش عن أبي صالح عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ليس فيهم من ينبغي النظر فيه سوى محمد بن يعقوب هذا؛ فإن أبا نعيم أورد الحديث في ترجمته، ولم يذكر فيه جرحًا ولا تعديلًا، فهو علة الحديث؛ فإن من فوقه ثقات من رجال \"التهذيب\".","vol":"7","page":338},{"text":"وإسحاق بن إبراهيم - وهو أبو عثمان التيمي المعدل - ترجمه أبو نعيم (١/ ٢٢٠-٢٢١) فقال فيه:\n\"ثقة مأمون. توفي سنة (٣٤٠) \".\nوعلي بن محمد الفقيه يعرف بـ (ماذشاه)، قال أبو نعيم (٢/ ٢٤):\n\"كان من شيوخ الفقهاء أحد أعلام الصوفية.. جمع بين علم الظاهر والباطن (!) لا تأخذه في الله لومة لائم، كان ينكر على المتشبهة بالصوفية وغيرهم من الجهال فساد مقالتهم في الحلول والإباحة والتشبيه.. توفي سنة (٤١٤) \".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" للديلمي عن أبي هريرة، ولا أستبعد أن يكون في \"مسنده\" من طريق أبي نعيم نفسه؛ فإنه كثير الرواية عنه إسنادًا تارة، وتعليقًا تارة، ولم أره في أصله المطبوع: \"الفردوس\". والله أعلم.\n<span data-type=\"title\" id=toc-3337>٣٣٢٨ </span>- (من نظر إلى عورة أخيه متعمدًا؛ لم يتقبل الله له صلاة أربعين ليلة) .\nمنكر\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٠٨) بسنده عن عثكل ابن عبد الله الفرغاني: حدثنا عبد الرحمن بن واقد: حدثنا زهير بن محمد: حدثنا الربيع ابن محمد عن محمد سيرين عن أبي هريرة أن رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد مظلم ضعيف؛ الربيع بن محمد وعثكل بن عبد الله لم أجد لهما ترجمة.\nوعبد الرحمن بن واقد: إن كان البغدادي؛ فهو صدوق يلغط. وإن كان","vol":"7","page":339},{"text":"البصري؛ فهو مقبول عند الحافظ. والله أعلم.\nثم رأيت في \"الميزان\":\n\"عثكل عن الحسن بن عرفة، بخبر منكر\".\nفيحتمل أن يكون هو الفرغاني هذا؛ فإنه من طبقته. والله أعلم.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لابن عساكر فقط عن أبي هريرة.\nثم رأيته قد أورده في \"ذيل الموضوعات\" (ص١٣١) من رواية الديلمي بإسناده عن هارون بن محمد النيسابوري عن الربيع بن صبيح عن محمد بن سيرين به. وقال:\n\"هارون هو أبو الطيب كذاب\".\n<span data-type=\"title\" id=toc-3338>٣٣٢٩ </span>- (إن لله سبحانه ديكًا أبيض، جناحاه موشيان بالزبرجد والياقوت واللؤلؤ، جناح بالمشرق، وجناح بالمغرب، رأسه مثني تحت العرش، قوائمه في الهواء، يؤذن في كل سحر، فيسمع تلك الصيحة أهل السماوات والأرض إلا الثقلين: الجن والإنس، فعند ذلك تجيبه ديوك الأرض، فإذا دنا يوم القيامة قال الله تعالى: ضم جناحيك، وغض صوتك، فيعلم أهل السماوات والأرض إلا الثقلين أن الساعة قد اقتربت) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣١٥) من طريق أبي العباس أحمد بن محمد البغدادي: حدثنا عبد الله بن صالح - كاتب الليث - عن","vol":"7","page":340},{"text":"رشدين بن سعد عن الحسن بن ثوبان وغيره عن يزيد بن أبي حبيب عن سالم بن عبد الله عن أبيه، عن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد رجاله معروفون، وبعضهم بالضعف مشهورون، مثل عبد الله بن صالح ورشدين بن سعد، فإن هذا أدركته غفلة الصالحين فخلط في الحديث؛ كما في \"التقريب\"، فلا أدري إذا كان هذا الحديث من تخاليطه أو من عبد الله بن صالح الكاتب؛ فقد تكلموا فيه كثيرًا، وذكروا له حديثًا، لكنهم لم يتهموه به، وإنما اتهموا به خالد بن نجيح وهو جار له كان يضع الحديث في كتب الشيخ، ويكتب بخط يشبه خط الشيخ. ويرميه في داره بين كتبه فيتوهم الشيخ أنه خطه فيحدث به كما أفاده ابن حبان، وهو في نفسه سليم الناحية، ولهذا قال أبو حاتم:\n\"والأحاديث التي أخرجها أبو صالح في آخر عمره فأنكروها عليه أرى أن هذا مما افتعل خالد بن نجيح يفتعل الكذب ويضعه في كتب الناس. ولم يكن وزن أبي صالح وزن الكذب، كان رجلًا صالحًا\".\nقلت: فيمكن أن يكون هذا الحديث مما افتعله هذا الكذاب ودسه في كتاب عبد الله بن صالح، ثم رواه دون أن يتنبه له.\nهذا إن سلم من الراوي عن أبي العباس أحمد بن محمد البغدادي فإني لم أعرفه، وفي \"تاريخ بغداد\" وغيره بهذا الاسم والكنية جماعة بغداديون، أو نزلوا بغداد لم يتبين لي من هو منهم. والله أعلم.\nوالحديث عزاه السيوطي \"الجامع الكبير\" (٦٩٥٧) لأبي الشيخ عن ابن عمر.","vol":"7","page":341},{"text":"<span data-type=\"title\" id=toc-3339>٣٣٣٠ </span>- (والذي بعثني بالحق! لا يعذب الله تعالى يوم القيامة من رحم اليتيم، وألان له الكلام، ورحم يتمه وضعفه، ولم يتطاول على جاره بفضل أعطاه الله.\nوالذي بعثني بالحق! لا يقبل الله صدقة من رجل وله قرابة محتاجون إلى صلته، ويعطيها إلى غيرهم، والذي نفسي بيده! لا ينظر الله إليه يوم القيامة) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (٩/ ٣٨٢/ ٨٨٢٣) ومن طريقه الأصبهاني في \"الترغيب\" (١٠١٩/ ٢٥٠٥) بسنده عنه قال: أخبرنا المقدام بن داود: أخبرنا خالد بن نزار الأيلي: أخبرنا عبد الله بن عامر الأسلمي عن ابن شهاب عن الأعرج عن أبي هريرة ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: عبد الله بن عامر الأسلمي؛ قال الذهبي في \"المغني\":\n\"ضعفه غير واحد\".\nولذا قال الحافظ في \"التقريب\":\n\"ضعيف\".\nالثانية: خالد بن نزار الأيلي، مختلف فيه، قال الحافظ:\n\"صدوق يخطىء\".\nالثالثة: المقدام بن داود؛ تكلم فيه أبو حاتم وغيره، وقال النسائي:\n\"ليس بثقة\". انظر: \"اللسان\".\nومما تقدم نعلم ما في قول المنذري في \"الترغيب\" من الإجمال في تخريجه","vol":"7","page":342},{"text":"بقوله (٢/ ٣٣و٣/ ٢٣١):\n\"رواه الطبراني، ورواته ثقات، وعبد الله بن عامر الأسلمي قال أبو حاتم: ليس متروك\".\nقلت: وهذا إنما يعني أنه ضعيف، لكنه لا يترك، ولذلك قال الهيثمي (٣/ ١١٧) \"رواه الطبراني في \"الأوسط\"، وفيه عبد الله بن عامر الأسلمي، وهو ضعيف\".\n<span data-type=\"title\" id=toc-3340>٣٣٣١ </span>- (إذا رأيت أخاك قتيلًا أو مصلوبًا فصل عليه) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٦١و٣٢٣و٣٤٩) - ومن طريقه الديلمي في \"مسنده\" (١/ ٥٧/ ١) -، وأبو الشيخ في \"طبقات الأصبهانيين\" (٢٨١/ ٣٦٣) معلقًا من طريق المعلى بن هلال عن عبيد الله عن نافع عن ابن عمر قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع؛ آفته المعلى هذا؛ قال الحافظ في \"التقريب\":\n\"اتفق النقاد على تكذيبه\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" (١٨٣٩) للديلمي وحده عن ابن عمر!","vol":"7","page":343},{"text":"<span data-type=\"title\" id=toc-3341>٣٣٣٢ </span>- (من مشى في حاجة أخيه المسلم حتى يقضيها له؛ أظله الله بخمسة وسبعين ألف ملك إن كان صباحًا حتى يمسي، وإن كان مساء حتى يصبح، ولا يرفع قدمًا إلا كتب له به حسنة، ولا يضع قدمًا إلا حط عنه به خطيئة، ويرفع له درجة) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٣٢-٣٣٣) من","vol":"7","page":343},{"text":"طريق جعفر بن ميسرة عن ابن عمر وأبي هريرة قالا: سمعنا رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا آفته جعفر هذا - وهو جعفر بن أبي جعفر الأشجعي - وهو متهم؛ فقد قال فيه البخاري وأبو حاتم وابن عدي:\n\"منكر الحديث\" زاد أبو حاتم: \"جدًا\".\n(تنبيه): الذي في كتب الرجال أنه يروي عن أبيه ميسرة عن ابن عمر. فالظاهر أنه قد سقط من \"الأخبار\" قوله: \"عن أبيه\". والله ﷾ أعلم.\nوالحديث رواه أيضًا الخرائطي في \"مكارم الأخلاق\" كما في \"الجامع الكبير\" وليس هو في القطعة المطبوعة من \"المكارم\".\n<span data-type=\"title\" id=toc-3342>٣٣٣٣ </span>- (من زار العلماء فكأنما زارني، ومن صافح العلماء فكأنما صافحني، ومن جالس العلماء فكأنما جالسني، ومن جالسني في الدنيا أجلس إلي يوم القيامة) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٦٤) من طريق يعرب ابن خيران: حدثنا محمد بن الفضل بن العباس البلخي - بسمرقند -: حدثنا أبو محمد حمد بن نوح: حدثنا حفص بن عمر العدني عن الحكم عن عكرمة عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد واه؛ حفص بن عمر العدني أورده الذهبي في \"المغني\" وقال.\n\"قال النسائي: ليس بثقة\"","vol":"7","page":344},{"text":"وقال ابن عدي في \"الكامل\" (٢/ ٧٩٤) وقد ساق له أحاديث بإسناده هذا:\n\"وهذه الأحاديث عن الحكم بن أبان، يرويها عن حفص بن عمر العدني، والحكم بن أبان وإن كان فيه لين، فإن حفصًا هذا ألين منه بكثير، والبلاء من حفص لا من الحكم\".\nقلت: ومحمد بن الفضل البلخي، قال الذهبي في \"الميزان\":\n\"لا أعرفه\".\nلكن ذكر الحافظ في \"اللسان\" أن ابن طرخان ضعفه جدًا، وأن الدارقطني ضعفه.\nوحمد بن نوح لم أجد له ترجمة.\nويعرب بن خيران مثله، إلا أن أبا نعيم أورده لهذا الحديث، وكناه (أبو يشجب) وسمى جده (داهرًا) .\nوالحديث أورده السيوطي في \"ذيل الموضوعات\" (ص٣٥) من رواية أبي نعيم هذه وبإسناده، ثم أعله بقوله:\n\"حفص كذبه يحيى بن يحيى النيسابوري، وقال البخاري: منكر الحديث\".\nوأقره ابن عراق في \"تنزيه الشريعة\" (١/ ٥٤و٢٧٢-٢٧٣) .\nولست أدري إذا كان ما حكاه من التكذيب والإنكار ثابتًا عن هذين الإمامين، فإني لم أجد ذلك في شيء من كتب الرجال التي عندي كـ \"التهذيب\" وغيره. والله أعلم.","vol":"7","page":345},{"text":"<span data-type=\"title\" id=toc-3343>٣٣٣٤ </span>- (بحسب امرىء من الإيمان أن يقول: رضيت بالله ربًا، وبمحمد رسولًا، وبالإسلام دينًا) .\nمنكر بهذا اللفظ\nأخرجه الطبراني في \"المعجم الأوسط\" (٨/ ٢٢٩-٢٣٠/ ٧٤٦٨): حدثنا محمد بن شعيب، قال: حدثنا أحمد بن إبراهيم، قال: حدثنا محمد بن عمير عن هشام بن عروة عن أبيه عن ابن عباس مرفوعًا وقال:\n\"لم يروه عن هشام إلا محمد بن عمير الرازي\".\nقلت: قد ذكره ابن حبان في \"الثقات\" (٩/ ٢٧) وقال:\n\".. بن أبي الغريق الهمداني الكوفي..\".\nوذكر أنه روى عنه ابن نمير وأبو نعيم.\nوكذا في \"تاريخ البخاري\" و\"الجرح والتعديل\"لابن أبي حاتم، ولم يذكرا فيه جرحًا ولا تعديلًا.\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" (١/ ٥٣) برواية الطبراني هذه، ونقل كلامه المذكور، وعقب عليه بقوله:\n\"قلت: ذكره ابن حبان في الثقات\". ولم يزد. وهو شديد الثقة بتوثيق ابن حبان حتى بالمجهولين من ثقاته، وهذا مجهول الحال عندي، فحديثه يتحمل التحسين. والله أعلم.\nلكن فاته إعلاله بالراوي عنه (أحمد بن إبراهيم) وهو (النرمقي) كما جاء هكذا منسوبًا في حديث آخر له في \"المعجم الصغير\" (١)، لكن وقع فيه محرفًا إلى (الزمعي)، حتى في الطبعة الجديدة منه تحقيق الشيخ محمد شكور (٢/\n_________\n(١) وهو في \" الروض النضير \" برقم (٢٨١)","vol":"7","page":346},{"text":"١٣١)، ولم يعلق عليه بشيء كما هي عادته! وعلى الصواب وقع في الحديث المشار إليه في \"أخبار أصبهان\" (٢/ ٢٥٢) من روايته عن الطبراني.\nوقد ذكره السمعاني تحت هذه النسبة، وقال (٥/ ٤٨٠):\n\" ... بفتح النون والميم بينهما الراء، وفي آخرها القاف. هذه النسبة إلى (نرمق)، وهي قرية من قرى (الري) يقال لها: (نرمه)، منها (أحمد بن إبراهيم النرمقي الرازي)، يروي عن سهل بن عبد ربه السندي. روى عنه محمد ابن المرزبان الأدمي الشيرازي، شيخ أبي القاسم الطبراني\".\nقلت: وابن المرزبان هذا له ذكر تحت الحديث الآتي برقم (٣٤٢٠):\nوأما (محمد بن شعيب) شيخ الطبراني في هذا الحديث، فقد قال الهيثمي في \"المجمع\" (١/ ٢٦٥) - وقد خرج له حديثًا آخر من رواية الطبراني في \"الأوسط\" (وهو فيه برقم ٧٤٨٥) -:\n\"ورجاله موثقون، إلا شيخ الطبراني محمد بن شعيب؛ فإني لم أعرفه\".\nفأقول: بل هو معروف، ومترجم في \"طبقات الأصبهانيين\" لأبي الشيخ (٤/ ٢٧٦/ ٥١٨)، و\"أخبار أصبهان\" لأبي نعيم (٢/ ٢٥٢)، وأورده الشيخ الأنصاري في كتابه المفيد \"البلغة\" (ص٢٨٩/ ٥٦٨)، وروى له الطبراني في \"الأوسط\" (ج٨) ثلاثةً وثلاثين حديثًا.\nويغني عن هذا الحديث قوله - ﷺ -:\n\"من قال: رضيت بالله ربًا..\" الحديث وفيه: \"وجبت له الجنة\".\nوهو مخرج في \"الصحيحة\" (٣٣٤) .","vol":"7","page":347},{"text":"<span data-type=\"title\" id=toc-3344>٣٣٣٥ </span>- (أوتيت مفاتيح كل شيء إلا الخمس: (إن الله عنده علم الساعة، مينزل الغيث، ويعلم ما في الأرحام، وما تدري نفس ماذا تكسب غدًا، وما تدري نفس بأي أرض تموت، إن الله عليم خبير» .\nشاذ أوله\nأخرجه أحمد (٢/ ٨٦): حدثنا محمد بن جعفر: حدثنا شعبة عن عمر بن محمد بن زيد أنه سمع أباه محمدًا يحدث عن ابن عمر عن النبي - ﷺ - قال: ... فذكره.\nوأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٩٨/ ٢) من طريق الإمام أحمد.\nقلت: وهذا إسناد صحيح، رجاله كلهم ثقات على شرط الشيخين، وقد أخرجه البخاري في تفسير لقمان (٨/ ٣٩٥-فتح) من طريق ابن وهب: حدثني عمر بن محمد بن زيد أن أباه حدثه به بلفظ:\n\"خمس لا يعلمهن إلا الله..\"، دون قوله: \"أوتيت\". وقال الحافظ:\n\"هكذا قال ابن وهب (يعني في الإسناد)، وخالفه أبو عاصم فقال: عن عمر بن محمد بن زيد عن ابن عمر. أخرجه الإسماعيلي، فإن كان محفوظًا احتمل أن يكون لعمر بن محمد فيه شيخان: أبوه وعم أبيه\".\nقلت: وخالفهما شعبة فقال - كما تقدم -: عن عمر بن محمد بن زيد: أنه سمع أباه محمدًا ... كما في رواية أحمد هذه ولم يقف الحافظ عليها، ولعلها أصح من رواية الاثنين؛ فإنها من جهة توافق رواية أبي عاصم في قوله: \"عمر بن محمد بن زيد\"، فباجتماعهما تترجح على رواية ابن وهب، ومن جهة أخرى","vol":"7","page":348},{"text":"تخالفها في قوله: \"عن سالم\" بدل: \"عن أبيه\". والله أعلم.\nولرواية سالم أصل كما يأتي، فقد رواه ابن شهاب عنه عن أبيه مرفوعًا به دون \"أوتيت\".\nأخرجه البخاري أيضًا (٨/ ٢١٩)، وأحمد (٢/ ١٢٢)، والطبراني (٣/ ١٩٤/ ٢) .\nوأخرجه الطيالسي في \"مسنده\" (١٨٠٩): حدثنا ابن سعد عن الزهري به بلفظ:\n\"أتي نبيكم مفاتيح الغيب إلا الخمس، ثم تلا هذه الآية ... \".\nوهذا إسناد صحيح أيضًا، لكن قال الحافظ:\n\"وأظنه دخل له متن في متن؛ فإن هذا اللفظ أخرجه ابن مردويه من طريق عبد الله بن سلمة عن ابن مسعود نحوه\".\nقلت: وأخرجه أيضًا أحمد (١/ ٣٨٦و٤٣٨و٤٤٥)، والطبري في \"تفسيره\" (١١/ ٤٠١/ ١٣٣٠٥)، وأبو يعلى (٥١٥٣)، والحميدي (١٢٤) من هذا الوجه، وفيه ضعف؛ لأن عبد الله بن سلمة قال الحافظ:\n\"صدوق تغير حفظه\".\nوللحديث طريق أخرى عن ابن عمر مرفوعًا به دون الزيادة؛ أخرجه البخاري (٢/ ٤٣٥)، وأحمد (٢/ ٢٤و٥٢و٥٨) من طريق سفيان عن عبد الله بن دينار عنه.\nوجملة القول؛ أن هذه الزيادة \"أوتيت\"، لم يطمئن القلب لثبوتها، وإن كان إسنادها صحيحًا كما تقدم؛ لتفرد الراوي بها دون سائر الطرق، ولعدم وجود الشاهد المعتبر لها، فهي شاذة. وخفي هذا على المعلق على \"مسند أبي يعلى\"،","vol":"7","page":349},{"text":"فجعل حديث ابن عمر من رواية الطيالسي والبخاري الأخيرة شاهدًا لحديث ابن مسعود الذي فيه الزيادة المنكرة. وكثيرًا ما يقع له مثل هذا الخلط، وهو مما يدل على حداثته في هذا العلم.\n<span data-type=\"title\" id=toc-3345>٣٣٣٦ </span>- (أوحى الله إلى داود: قل للظلمة: لا يذكروني؛ فإني أذكر من ذكرني، وإن ذكري إياهم أن ألعنهم) .\nضعيف\nأخرجه البيهقي في \"الشعب\" (٢/ ٤٢٠/ ١)، والديلمي (١/ ٢/ ٣٢٨) من طريق الحاكم: حدثنا علي بن عيسى بن إبراهيم: حدثنا جعفر بن محمويه الفارسي: حدثنا محمد بن المثنى: حدثنا مؤمل بن إسماعيل: حدثنا سفيان عن الأعمش عن المنهال عن عبد الله عن الحارث بن نوفل عن عبد الله بن عباس مرفوعًا، ولم يرفعه البيهقي.\nقلت: وهذا إسناد ضعيف؛ مؤمل بن إسماعيل سيىء الحفظ؛ كما في \"التقريب\"، ولعل الاضطراب في رفعه منه، والوقف بالحديث أشبه؛ لأنه بالإسرائيليات أليق.\nنعم رواه سعيد [بن] رحمة قال: حدثنا أبو إسحاق الفزاري عن الأعمش مرفوعًا.\nأخرجه أبو الحسين الأبنوسي في \"الفوائد\" (١٩/ ١) .\nلكن سعيدًا هذا قال ابن حبان:\n\"لا يجوز أن يحتج به لمخالفته الأثبات\".","vol":"7","page":350},{"text":"<span data-type=\"title\" id=toc-3346>٣٣٣٧ </span>- (أوحى الله إلى نبي من الأنبياء: قل لفلان العابد: أما زهدك في الدنيا فتعجلت راحة نفسك، وأما انقطاعك إلي فتعززت بي: فماذا عملت فيما لي عليك؟ قال: يا رب! وماذا لك علي؟ قال: هل واليت لي وليًا أو عاديت لي عدوًا؟!) .\nضعيف\nرواه أبو القاسم إسماعيل الحلبي في \"حديثه\" (ق١١٢/ ١-٢)، وأبو نعيم في \"الحلية\" (١٠/ ٣١٦-٣١٧)، والخطيب في \"التاريخ\" (٣/ ٢٠٢) من طريق علي بن عبد الحميد الغضائري: حدثنا محمد بن محمد بن أبي الورد قال: حدثنا سعيد بن منصور: حدثنا خلف بن خليفة عن حميد الأعرج عن عبد الله بن الحارث عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ حميد الأعرج ضعيف.\nوخلف بن خليفة، قال الحافظ: \"صدوق اختلط في الآخر، وادعى أنه رأى عمرو بن حريث الصحابي، فأنكر عليه ذلك ابن عيينة وأحمد\".\nوبقية الرجال ثقات غير ابن أبي الورد فلم أجد من وثقه، وقد ترجمه الخطيب في \"التاريخ\" (٣/ ٢٠١) بأنه كان حسن الطريقة، مشهورًا بالفضل معروفًا بالعبادة، وأسند أحاديث قليلة. مات سنة اثنتين أو ثلاث وستين ومائتين.\nوأما قول المناوي:\n\"وفيه علي بن عبد الحميد، قال الذهبي: مجهول\".\nفهو وهم من المناوي؛ لأن علي بن عبد الحميد الغضائري هو غير علي بن عبد الحميد المجهول، فقد ترجمه الخطيب (١٢/ ٢٩-٣٠)","vol":"7","page":351},{"text":"وقال: وكان ثقة مات ثلاث عشرة وثلاث مئة. وقال فيه السمعاني في \"الأنساب\":\n\"وكان من الصالحين الزهاد الثقات\".\n<span data-type=\"title\" id=toc-3347>٣٣٣٨ </span>- (أوصاني الله بذي القربى، وأمرني أن أبدأ بالعباس) .\nضعيف\nأخرجه الحاكم (٣/ ٣٣٤) من طريق محمد بن عزيز: حدثني سلامة بن روح عن عقيل بن خالد عن ابن شهاب قال: قال عبد الله بن ثعلبة ﵁، قال رسول الله - ﷺ -: ... فذكره.\nقلت: سكت عليه الحاكم، وإسناده ضعيف، وفيه علل:\nالأولى: عبد الله بن ثعلبة - وهو ابن صعير -؛ قال الحافظ:\n\"له رؤية، ولم يثبت له سماع\".\nالثانية: سلامة بن روح؛ قال الحافظ:\n\"صدوق له أوهام، وقيل: لم يسمع من عمه عقيل بن خالد\".\nالثالثة: محمد بن عزيز؛ قال الحافظ:\n\"فيه ضعف، وقد تكلموا في صحة سماعه من عمه سلامة\".","vol":"7","page":352},{"text":"<span data-type=\"title\" id=toc-3348>٣٣٣٩ </span>- (إن أوثق الدعاء أن تقول: اللهم! أنت ربي، وأنا عبد ك، ظلمت نفسي، واعترفت بذنبي، ولا يغفر الذنوب إلا أنت، رب اغفر لي) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٦٦٧) من طريق محمد بن مسلم عن ابن أبي حسين قال: أخبرني عمرو بن أبي سفيان عن أبي هريرة مرفوعًا.","vol":"7","page":352},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات غير محمد بن مسلم - وهو الطائفي -؛ قال الحافظ:\n\"صدوق يخطىء\". ولذلك روى له مسلم متابعة.\nوالحديث أورده السيوطي في \"الجامع\" من رواية محمد بن نصر في \"الصلاة\" عن أبي هريرة بلفظ: \"أوفق الدعاء ... \"، وزاد بعد قوله: \"واعترفت بذنبي\":\n\"يا رب فاغفر لي ذنبي، إنك أنت ربي، وإنه لا يغفر الذنوب إلا أنت\".\nولم يتكلم على إسناده المناوي بشيء!\nوانظر: \"ضعيف أبي داود\" (٢٧١) .\n<span data-type=\"title\" id=toc-3349>٣٣٤٠ </span>- (أوصي الخليفة من بعدي بتقوى الله، وأوصيه بجماعة المسلمين أن يعظم كبيرهم ويرحم صغيرهم ويوقر عالمهم وأن لا يضربهم فيذلهم ولا يوحشهم فيكفرهم وأن لا يخصيهم فيقطع نسلهم) .\nضعيف\nأخرجه البيهقي (٨/ ١٦١) من طريق شهر بن حوشب عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ شهر بن حوشب سيىء الحفظ.","vol":"7","page":353},{"text":"<span data-type=\"title\" id=toc-3350>٣٣٤١ </span>- (أوحى الله ﷿ إلى إبراهيم ﵇: يا خليلي! حسن خلقك ولو مع الكفار؛ تدخل مداخل الأبرار، فإن كلمتي سبقت لمن حسن خلقه: أن أظله تحت عرشي، وأن أسقيه من حظيرة قدسي، وأن أدنيه من جواري) .\nضعيف\nرواه أبو نعيم في \"الأربعين الصوفية\" (٥٥/ ١)، وابن عساكر","vol":"7","page":353},{"text":"(٢/ ١٧٢/ ٢)، وأبو مطيع المصري في \"الأمالي\" (٢/ ٣٦/ ٢)، والأصبهاني في \"الترغيب\" (١١٨/ ١)، والرافعي في \"تاريخه\" (٢/ ٣٣١) عن مؤمل بن عبد الرحمن الثقفي عن أبي أمية بن يعلى عن سعيد بن أبي سعيد المقبري عن أبي هريرة مرفوعًا.\nورواه أبو عبد الرحمن السلمي في \"الأربعين في أخلاق الصوفية\" (٣/ ١) وعنه ابن عساكر عن سليمان بن الربيع الخزاز: أخبرنا كادح بن رحمة عن أبي أمية ابن يعلى به.\nوقد وجدت له طريقًا أخرى؛ فقال أبو منصور بن زياد في \"الأربعين\" (١٩٤/ ٢): حدثنا أبو الحسين الحسن بن محمد بن داود: حدثنا يعرب بن خيران: حدثنا جعفر بن محمد: حدثنا عباس الترقفي: حدثنا محمد بن يوسف عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا، دون قوله: \"تدخل مداخل الأبرار\" و\"أن أدنيه من جواري\".\nقلت: الإسناد الأول ضعيف؛ أبو أمية بن يعلى، ضعفه الدارقطني، وقال ابن حبان: \"لا تحل الرواية عنه إلا للخواص\".\nومؤمل بن عبد الرحمن الثقفي ضعيف؛ كما في \"التقريب\" وغيره.\nوهو متابع (عند الأولين) لكادح بن رحمة - وهذا كذاب -.\nوالراوي عنه سليمان بن الربيع الخزاز؛ قال الذهبي:\n\"أحد المتروكين\".\nوالطريق الأخرى من دون الترقفي لم أعرفهم؛ وأبو منصور بن زياد نفسه كان شيخ الصوفية في زمانه؛ توفي سنة ٤١٨، ولم أجد من أفصح عن حاله في","vol":"7","page":354},{"text":"الحديث، فالله اعلم به.\nوأخرجه ابن عساكر أيضًا من طريق عثمان بن عمرو الدباغ: أخبرنا ابن علاثة عن الأوزاعي به.\nوابن علاثة هو محمد بن عبد الله، صدوق يخطىء؛ كما في \"التقريب\".\nوعثمان بن عمرو الدباغ؛ قال الذهبي: وهاه الأزدي.\nوالحديث عزاه السيوطي للطبراني في \"الأوسط\"، وقال المناوي:\n\"وضعفه المنذري، ولم يوجهه، وقال الهيثمي: فيه مؤمل بن عبد الرحمن وهو ضعيف\".\nقلت: وفاته أن شيخه أبا أمية أضعف منه!\nومن طريق الطبراني أخرجه أبو مطيع المصري.\n<span data-type=\"title\" id=toc-3351>٣٣٤٢ </span>- (إنها حبة أبيك ورب الكعبة!) .\nضعيف\nأخرجه أبو داود (٤٨٩٨)، وأحمد (٦/ ١٣٠) من طريق علي بن زيد بن جدعان عن أم محمد امرأة أبيه - وزعموا أنها كانت تدخل على أم المؤمنين - قالت: قالت أم المؤمنين:\nدخل علي رسول الله - ﷺ - معندنا زينب بنت جحش، فجعل يصنع شيئًا بيده، فقلت بيده، حتى فطنته لها، فأمسك، وأقبلت زينب تقحم لعائشة ﵂ فنهاها، فأبت تنتهي، فقال لعائشة: سبيها، فسبتها، فغلبتها، فانطلقت زينب إلى علي ﵁ فقال: إن عائشة ﵂ وقعت بكم، وفعلت، فجاءت فاطمة فقال لها: (فذكره) . فانصرفت، فقالت له: إني قلت له: كذا وكذا، فقال لي: كذا وكذا، قال: وجاء علي ﵁ إلى النبي","vol":"7","page":355},{"text":"- ﷺ -، فكلمه في ذلك\".\nقلت: وهذا إسناد ضعيف؛ لضعف ابن جدعان. وامرأة أبيه أم محمد مجهولة لم يوثقها أحد.\n<span data-type=\"title\" id=toc-3352>٣٣٤٣ </span>- (إني أشهد عدد تراب الدهناء أن مسيلمة كذاب) .\nضعيف\nأخرجه ابن حبان وابن أبي عاصم وابن السكن والطبراني من طريق حاجب بن قدامة عن عيسى بن خثيم عن وبر بن مشهر الحنفي أنه أخبره أن مسيلمة بعثه هو وابن النواحة وابن الشعاف الحنفي حتى قدموا على رسول الله - ﷺ -، قال وبر: وهما كانا أسن مني، فتشهدا، ثم شهدا لرسول الله - ﷺ - أنه رسول الله، وأن مسيلمة من بعده! قال: فأقبل علي فقال: \"بم تشهد يا غلام؟ \" فقال: أشهد بما شهدت به، وأكذب بما كذبت به. قال: فإني.... (فذكره) . قال وبر: شهدت بما شهدت به. فأمر بهما فأخرجا، وأقام وبر بن مشهر عند رسول الله - ﷺ - يتعلم القرآن حتى قبض رسول الله - ﷺ -، ورجع صاحباه. كذا في \"الإصابة\".\nقلت: وهذا إسناد ضعيف، عيسى بن خثيم، وحاجب بن قدامة، أوردهما ابن أبي حاتم (٣/ ١/ ٢٧٤و١/ ٢/ ٢٨٤) ولم يذكر فيهما جرحًا ولا تعديلًا. وأما ابن حبان فذكرهما في \"الثقات\" (١/ ١٦٢و٢/ ٦٧) .\nومن هذا الوجه أخرجه البخاري في \"التاريخ\" (٤/ ٢/ ١٨٣-١٨٤)، والطبراني في \"المعجم الكبير\" (٢٢/ ١٥٣-١٥٤/ ٤١٢) .","vol":"7","page":356},{"text":"<span data-type=\"title\" id=toc-3353>٣٣٤٤ </span>- (أول ما افترض الله على أمتي الصلوات الخمس، وأول ما يرفع من أعمالهم الصلوات الخمس، وأول ما يسألون عنه الصلوات الخمس) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٣٣) من طريق أبي غسان مالك بن يحيى السوسي: حدثنا معاوية بن يحيى أبو عثمان الشامي: حدثنا عبد الرحمن بن عمرو الأوزاعي عن بلال عن عبد الله بن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف، من دون الأوزاعي لم أجد من ترجمهما.\nوبلال هو ابن سعد بن تميم الأشعري، وهو ثقة.\nوالحديث عزاه السيوطي للحاكم في \"الكنى\" عن ابن عمر بزيادة طويلة. ولم يتكلم المناوي على إسناده بشيء.","vol":"7","page":357},{"text":"<span data-type=\"title\" id=toc-3354>٣٣٤٥ </span>- (أول ما نهاني عنه ربي بعد عبادة الأوثان، شرب الخمر، وملاحاة الرجال) .\nضعيف جدًا\nأخرجه الطبراني، وعنه أبو نعيم في \"الحلية\" (٩/ ٣٠٣) من طريق عمرو بن واقد: حدثنا إسماعيل بن عبيد الله عن أم الدرداء عن يونس بن حبيش عن أبي إدريس الخولاني عن معاذ بن جبل مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمرو بن واقد متروك كما في \"التقريب\". ويونس بن حبيش لم أعرفه.\nأورده الهيثمي في \"المجمع\" (٥/ ٥٣) من رواية أبي الدرداء أو معاذ بن جبل مرفوعًا وقال:","vol":"7","page":357},{"text":"\"رواه البزار والطبراني وفيه عمرو بن واقد، وهو متروك رمي بالكذب، وقال محمد بن المبارك الصوري: كان صدوقًا، ورد قوله، والجمهور ضعفوه\".\nثم رأيت الحديث في \"زوائد البزار\" (ص١٦٢) من طريق عمرو بن واقد عن إسماعيل بن عبد الله عن أم الدرداء عن أبي الدرداء، ويونس عن أبي إدريس عن معاذ عن النبي - ﷺ - قال: ... فذكره، وقال:\n\"لا نعلم يروى متصلًا إلا بهذا الإسناد، وعمرو ليس بالقوي، ومن عداه ثقات\".\nقلت: فتبين لي في إسناد \"الحلية\" سقطًا وتحريفًا، وأن صوابه:\n\".... عن أم الدرداء [عن أبي الدرداء]، وعن يونس بن حلبس عن أبي إدريس الخولاني عن معاذ ... \".\n<span data-type=\"title\" id=toc-3355>٣٣٤٦ </span>- (إني دخلت الكعبة، ولو استقبلت من أمري ما استدبرت ما دخلتها، إني أخاف أن أكون قد شققت على أمتي [من بعدي]) .\nضعيف\nرواه أبو داود (٢٠٢٩)، والترمذي (١/ ١٦٥)، وابن ماجه (٣٠٦٤)، والحاكم (١/ ٤٧٩)، والبيهقي (٥/ ١٥٩)، وأحمد (٦/ ١٢٧) كلهم من طريق إسماعيل بن عبد الملك عن عبد الله بن أبي مليكة عن عائشة: أن النبي - ﷺ - خرج من عندها وهو مسرور، ثم رجع إليها وهو كئيب فقال: ... فذكره. وقال الحاكم:\n\"هذا حديث صحيح الإسناد ولم يخرجاه\"، ووافقه الذهبي!","vol":"7","page":358},{"text":"قلت: وإسماعيل بن عبد الملك صدوق كثير الوهم؛ كما قال الحافظ في \"التقريب\".\n<span data-type=\"title\" id=toc-3356>٣٣٤٧ </span>- (أول ما يرفع من هذه الأمة الحياء والأمانة) .\nضعيف\nرواه الخرائطي في \"مكارم الأخلاق\" (ص٥٠)، والقضاعي في \"مسند الشهاب\" (٢/ ١١/ ٢) عن قزعة بن سويد قال: أخبرنا داود بن أبي هند قال: مررت على غاز بالجديلة فقال: سمعت أبا هريرة يقول: ... فذكره مرفوعًا.\nقلت: وهو إسناد ضعيف؛ من أجل قزعة هذا، قال الحافظ:\n\"ضعيف\".\nوله طريق آخر في \"مسند أبي يعلى\" (١١/ ٦٦٣٤)، وقال الهيثمي في \"المجمع\" (٧/ ٣٢١) - فيه -:\n\".. وفيه أشعث بن بزار، وهو متروك\".\nثم هناك (الرجل الغازي) الذي لقيه بجديلة،؛ فهو مجهول.","vol":"7","page":359},{"text":"<span data-type=\"title\" id=toc-3357>٣٣٤٨ </span>- (أيغلب قوم سئلوا عما لا يعلمون؟ فقالوا: لا نعلم حتى نسأل نبينًا، لكنهم قد سألوا نبيهم، فقالوا: أرنا الله جهرة؟! علي بأعداء الله، إني سائلهم عن تربة الجنة، وهي الدرمك) .\nضعيف\nأخرجه الترمذي (٢/ ٢٣٤) عن مجالد عن الشعبي عن جابر بن عبد الله قال:\nقال ناس من اليهود لأناس من أصحاب النبي - ﷺ -: هل يعلم نبيكم عدد","vol":"7","page":359},{"text":"خزنة جهنم؟ قالوا: لا ندري، حتى نسأل نبينا، فجاء رجل إلى النبي - ﷺ -، فقال: يا محمد غلب أصحابك اليوم! قال: وبم غلبوا؟ قال: سألهم يهود: هل يعلم نبيكم عدد خزنة جهنم؟ قال: فما قالوا؟ قال: قالوا: لا ندري حتى نسأل نبينا، قال (فذكره) . فلما جاؤوا، قالوا: يا أبا القاسم! كم عدد خزنة جهنم؟ قال: \"هكذا وهكذا، في مرة عشرة، وفي مرة تسع\"، قالوا: نعم، قال لهم النبي - ﷺ -: \"ما تربة الجنة؟ \" قال: فسكتوا هنيهة، ثم قالوا: أخبرنا يا أبا القاسم! فقال رسول الله - ﷺ -: \"الخبز من الدرمك\". وقال:\n\"هذا حديث غريب؛ إنما نعرفه من هذا الوجه من حديث مجالد\".\nقلت: وهو ضعيف. قال الحافظ: \"ليس بالقوي\".\n(فائدة): الدرمك: هو الدقيق الحواري كما في \"النهاية\" لابن الأثير. ولهذه الجملة الأخيرة شاهد من حديث أبي سعيد الخدري مرفوعًا نحوه، متفق عليه، ولذلك كنت أخرجتها في \"الصحيحة\" (١٤٣٨) .\n<span data-type=\"title\" id=toc-3358>٣٣٤٩ </span>- (إنه سيأتيكم أقوام من بعدي يطلبون العلم، فرحبوا بهم، وحبوهم، وعلموهم) .\nموضوع\nأخرجه ابن ماجه (٢٤٨) عن المعلى بن هلال عن إسماعيل قال: دخلنا على الحسن نعوده حتى ملأنا البيت، فقبض رجليه، ثم قال: دخلنا على أبي هريرة نعوده حتى ملأنا البيت فقبض رجليه، ثم قال: دخلنا على رسول الله - ﷺ - حتى ملأنا البيت، وهو مضطجع لجنبه، فلما رآنا قبض رجليه ثم قال: ... فذكره.","vol":"7","page":360},{"text":"قلت: وهذا إسناد موضوع؛ آفته المعلى بن هلال كذبه أحمد وابن معين وغيرهما ونسبه إلى وضع الحديث غير واحد.\nوإسماعيل - وهو ابن مسلم المكي - ضعيف.\n<span data-type=\"title\" id=toc-3359>٣٣٥٠ </span>- (اهرق الخمرة، واكسر الدنان) .\nضعيف\nأخرجه الترمذي (٢/ ٢٦٢-تحفة) من طريق ليث عن يحيى بن عباد عن أنس عن أبي طلحة أنه قال: يا نبي الله إني اشتريت خمرًا لأيتام في حجري؟ قال: ... فذكره. وقال:\n\"روى الثوري هذا الحديث عن السدي عن يحيى بن عباد عن أنس: أن أبا طلحة كان عنده. وهذا أصح من حديث الليث\".\nثم اسنده عن الثوري به بلفظ:\n\"قال أنس: سئل رسول الله - ﷺ -: أيتخذ الخمر خلًا؟ قال: لا\".","vol":"7","page":361},{"text":"<span data-type=\"title\" id=toc-3360>٣٣٥١ </span>- (أهل البدع شر الخلق والخليقة) .\nضعيف\nرواه أبو علي الختلي الحربي في جزء من \"الأمالي\" (٢/ ١)، وأبو نعيم في \"الحلية\" (٨/ ٢٩١) وفي \"أخبار أصبهان\" (٢/ ٩٠و١٥٨) معلقًا من طرق، وابن عساكر (١٩/ ٢٣٦/ ٢) عن محمد بن عبد الله بن عمار الموصلي: حدثنا المعافى بن عمران عن الأوزاعي عن قتادة عن أنس مرفوعًا. وقال أبو نعيم:\n\"تفرد به المعافى عن الأوزاعي بهذا اللفظ، رواه عيسى بن يونس عن الأوزاعي نحوه\".","vol":"7","page":361},{"text":"قلت: وهذا إسناد رجاله كلهم ثقات معروفون ولولا أني أخشى أن يكون قتادة لم يسمعه من أنس لحكمت عليه بالصحة.\n<span data-type=\"title\" id=toc-3361>٣٣٥٢ </span>- (أول ما يوضع في الميزان الخلق الحسن) .\nضعيف\nأخرجه الطبراني، وابن أبي حاتم في \"العلل\" (٢/ ٢٤٧)، وأبو نعيم في \"الحلية\" (٥/ ٧٥) من طريق عن شريك عن خلف بن حوشب عن ميمون بن مهران قال: قلت لأم الدرداء: سمعت من رسول الله - ﷺ - شيئًا؟ قالت: سمعته يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ شريك هو ابن عبد الله القاضي، وهو ضعيف لسوء حفظه. وقال ابن أبي حاتم عقبه:\n\"رواه ابن عيينة عن عمرو بن دينار عن ابن أبي مليكة عن يعلى بن مملك عن أم الدرداء عن أبي الدرداء. ورواه شعبة عن القاسم بن أبي بزة عن عطاء الكيخاراني عن أم الدرداء عن أبي الدرداء. قال أبي: كل هذا صحيح إلا حديث خلف بن حوشب؛ فإن أم الدرداء هذه لم تسمع من النبي - ﷺ - شيئًا\".\nقلت: وخلف ثقة، فالعلة من الراوي عنه كما ذكرنا.\nوفيه علة أخرى في المتن، وهي أن حديث عمرو بن دينار وشعبة اللذين أشار إليهما ابن أبي حاتم لفظه: \"أثقل\" بدل: \"أول\". وهو الصحيح، وهو مخرج في \"سلسلة الأحاديث الصحيحة\" (٧٨٤و٨٧٥) .","vol":"7","page":362},{"text":"<span data-type=\"title\" id=toc-3362>٣٣٥٣ </span>- (أول من اختضب بالحناء والكتم إبراهيم خليل الرحمن، وأول من اختضب بالسواد فرعون) .\nضعيف\nرواه الديلمي في \"المسند\" (١/ ١/ ٦) من طريق عبد الله بن","vol":"7","page":362},{"text":"موسى الخلمي: حدثنا منصور مولى عمار عن أنس قال: قال رسول الله - ﷺ -: ... فذكره. وقال ابن حجر:\n\"قلت....\" وبيض له!\nقلت: وهذا إسناد مظلم لم أعرف الخلمي هذا ولا أورده ابن الأثير في \"اللباب\"، ولم أطل الآن أصله \"الأنساب\"، وما أظنه فيه.\nومنصور مولى عمار، ظنه المناوي منصور بن عمار الزاهد فقال:\n\"وفيه منصور بن عمار. قال العقيلي: فيه تجهم. وقال الذهبي: له مناكير\".\nقلت: وهذا وهم؛ فإن صاحب هذا الحديث منصور مولى عمار، وذاك منصور ابن عمار. ثم إن المولى تابعي كما ترى. وابن عمار من طبقة شيوخ أحمد ودون الخلمي هذا، فاختلفا.\n<span data-type=\"title\" id=toc-3363>٣٣٥٤ </span>- (ألا احتطت يا أبا بكر؛ فإن البضع ما بين ثلاث إلى تسع) .\nضعيف بتمامه\nأخرجه الترمذي (٤/ ١٦٠-تحفة)، والطحاوي في \"المشكل\" (٤/ ١٢٥و١٢٦)، والطبري في \"تفسيره\" (٢١/ ١٢)، والحربي في \"الغريب\" (٥/ ٧٦/ ٢)، وابن عساكر في \"التاريخ\" (١/ ٣٥٥)، وأبو نعيم في \"تاريخ الأصبهان\" (٢/ ٣٢٤) من طريق عبد الله بن عبد الرحمن الجمحي: حدثني ابن شهاب الزهري عن عبيد الله بن عبد الله بن عتبة عن ابن عباس:\nأن رسول الله - ﷺ - قال لأبي بكر في مناحبة (الم. غلبت الروم): ... فذكره.","vol":"7","page":363},{"text":"قال الجمحي: المناحبة: المراهنة.\nوقال الترمذي:\nحديث غريب حسن من هذا الوجه\".\nقلت: الجمحي هذا لم تثبت عدالته وإن وثقه ابن حبان؛ فقد قال ابن معين: \"لا أعرفه\". وقال ابن عدي:\n\"مجهول\". وقال الدارقطني:\n\"ليس بالقوي\". وقال غيره: محله الصدق.\nلكنه قد توبع على أصل الحديث، يرويه أبو إسحاق الفزاري عن سفيان الثوري عن حبيب بن أبي عمرة عن سعيد بن جبير عن ابن عباس في قوله: (الم. غلبت الروم) قال:\nغلبت، وغلبت. قال: كان المشركون يحبون أن تظهر فارس على الروم؛ لأنهم أهل أوثان، وكان المسلمون يحبون أن تظهر الروم على فارس؛ لأنهم أهل كتاب، فذكره لأبي بكر، فذكره أبو بكر لرسول الله - ﷺ -: \"أما إنهم سيغلبون\". قال: فذكره أبو بكر لهم، فقالوا: اجعل بيننا وبينك أجلًا؛ فإن ظهرنا كان لنا كذا وكذا، وإن ظهرتم كان لكم كذا وكذا؛ فجعل أجلًا خمس سنين، فلم يظهروا، فذكر ذلك أبو بكر للنبي - ﷺ -، فقال ألا جعلتها إلى دون - قال: أراه قال: العشر - قال: قال سعيد بن جبير: البضع ما دون العشر، ثم ظهرت الروم بعد، قال: فذلك قوله: (الم. غلبت الروم) إلى قوله: (ويومئذ يفرح المؤمنون بنصر الله) \".\nأخرجه الترمذي، وأحمد (١/ ٢٧٦و٣٠٤)، والطبري (٢١/ ١٢)، وابن","vol":"7","page":364},{"text":"عساكر (١/ ٣٥٧)، وكذا الحاكم (٢/ ٤١٠)، وقال:\n\"صحيح على شرط الشيخين\" ووافقه الذهبي. وهو كما قالا، وقال الترمذي:\n\"حديث حسن صحيح غريب، إنما نعرفه من حديث سفيان الثوري عن حبيب بن أبي عمرة\".\nوله شاده من حديث دينار بن مكرم الأسلمي قال:\n\"لما نزلت (الم. غلبت الروم. في أدنى الأرض وهم من بعد غلبهم سيغلبون. في بضع سنين)، فكانت فارس يوم هذه الآية قاهرين للروم، وكان المسلمون يحبون ظهور الروم عليهم؛ لأنهم وإياهم أهل كتاب، وذلك قول الله تعالى: (ويومئذ يفرح المؤمنون بنصر الله ينصر من يشاء وهو العزيز الرحيم) فكانت قريش تحب ظهور فارس؛ لأنهم وإياهم ليسوا بأهل كتاب ولا إيمان ببعث، فلما أنزل الله تعالى هذه الآية خرج أبو بكر الصديق ﵁ يصيح في نواحي مكة (الم. غلبت الروم. في أدنى الأرض وهم من بعد غلبهم سيغلبون. في بضع سنين) . قال ناس من قريش لأبي بكر: فذلك بيننا وبينكم، زعم صاحبكم أن الروم ستغلب فارس في بضع سنين، أفلا نراهنك على ذلك؟ قال: وذلك قبل تحريم الرهان، فارتهن أبو بكر والمشركون، وتواضعوا الرهان، وقالوا لأبي بكر: لم تجعل البضع ثلاث سنين إلى تسع سنين؟ فسم بيننا وبينك وسطًا ننتهي إليه، قال: فسموا بينهم ست سنين. قال: فمضت الست سنين قبل أن يظهروا، فأخذ المشركون رهن أبي بكر، فلما دخلت السنة السابعة ظهرت الروم على فارس فعاب المسلمون على أبي بكر تسميته ست سنين؛ لأن الله تعاى قال: (في بضع سنين) [٤/الروم] .قال: وأسلم عند ذلك ناس كثير\".","vol":"7","page":365},{"text":"أخرجه الترمذي، وأبو الشيخ في \"طبقات الأصبهانيين\" (ص٣٢٩) من طريق ابن أبي الزناد عن أبي الزناد عن عروة بن الزبير عنه، وقال:\n\"حديث صحيح حسن غريب\".\nقلت: إسناده حسن.\nوله شواهد أيضًا مرسلة عن قتادة وجابر بن زيد عند الطبري، وعبيد الله بن عبد الله بن عتبة بن مسعود عند ابن عساكر.\nوبالجملة: فحديث الترجمة صحيح دون قوله: \"ألا احتطت يا أبا بكر\"؛ لفقدان الشاهد. والله أعلم.\n<span data-type=\"title\" id=toc-3364>٣٣٥٥ </span>- (ألا أخبرك بتفسير (لا حول ولا قوة إلا بالله)؟ قلت: بلى، يا رسول الله، فقال: لا حول عن معصية الله إلا بعصمة الله، ولا قوة على طاعة الله إلا بعون الله، هكذا أخبرني بها جبريل يا ابن أم عبد) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص١٨٦)، والخطيب في \"تاريخ بغداد\" (١٢/ ٣٦٢) من طريق الفضل بن شخيت قال: حدثنا صالح بن بيان قال: حدثنا المسعودي عن القاسم بن عبد الرحمن عن أبيه عن ابن مسعود مرفوعًا.\nوهذا إسناد ضعيف جدًا، أورده العقيلي في ترجمة صالح بن بيان السيرافي وقال فيه:\n\"الغالب على حديثه الوهم، ويحدث بالمناكير عمن لا يحتمل\".","vol":"7","page":366},{"text":"وقال عقب الحديث:\n\"ولا يتابع عليه بهذا اللفظ إلا ممن دونه أو مثله\".\nوأورده الخطيب في ترجمة الفضل بن شخيت، وروى عن ابن معين أنه قال فيه:\n\"كذاب، ما سمع من عبد الرزاق شيئًا، لعن الله من يكتب عنه من صغير أو كبير، إلا أن يكون لا يعرفه\".\nهذا ولعل العقيلي أشار بكلامه السابق إلى ما رواه البزار في \"مسنده\" (٤/ ١٤/ ٣٠٨٣) قال: حدثنا عبيد الله - رجل من ولد المغيرة بن مسلم، جليسًا كان لإبراهيم بن محمد التيمي، وكان رجلًا له ستر وأمانة -، قال: حدثنا موسى بن داود عن المسعودي به.\nثم رواه من طريق عبد الله بن خراش بن حرشب عن المسعودي عن القاسم ابن عبد الرحمن عن عبد الله بن مسعود، ولم يقل: \"عن القاسم عن أبيه\".\nقلت: وهذا إسناد ضعيف؛ فإنه مع انقطاعه، فإن عبد الله بن خراش ضعيف، وأطلق عليه ابن عمار الكذب؛ كما في \"التقريب\".\nومع ضعفه فقد خالفه أيضًا موسى بن داود: لكني لم أدر أهو الضبي الطرسوسي الثقة، أم موسى بن داود الكوفي الراوي عن حفص بن غياث، وعنه عمرو بن علي. قال أبو حاتم:\n\"مجهول\".\nوعبيد الله شيخ البزار لم أعرفه.","vol":"7","page":367},{"text":"وجملة القول؛ أن الحديث يظل ضعيفًا؛ من أجل المسعودي لاختلاطه. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-3365>٣٣٥٦ </span>- (ألا أدلكم على ما يجمع ذلك كله؟ تقول: اللهم! إنا نسألك من خير ما سألك منه نبيك محمد - ﷺ -، ونعوذ بك من شر ما استعاذ منه نبيك محمد صلي الله عليع وسلم، وأنت المستعان، وعليك البلاغ، ولا حول ولا قوة إلا بالله) .\nضعيف\nأخرجه الترمذي (٤/ ٢٦٦) من طريق ليث بن أبي سليم عن عبد الرحمن بن سابط عن أبي أمامة قال: دعا رسول الله - ﷺ - بدعاء كثير، لم نحفظ منه شيئًا، قلنا: يا رسول الله! دعوت بدعاء كثير لم نحفظ منه شيئًا، قال: ... فذكره، وقال:\n\"هذا حديث حسن غريب\".\nقلت: بل ضعيف لاختلاط ليث بن أبي سليم.","vol":"7","page":368},{"text":"<span data-type=\"title\" id=toc-3366>٣٣٥٧ </span>- (ألا أرقيك برقية بها جبريل ﵇؟ بسم الله أرقيك، والله يشفيك من كل داء فيك، من شر النفاثات في العقد، ومن شر حاسد إذا حسد، فرقى بها ثلاث مرات) .\nضعيف\nأخرجه ابن ماجه (٣٥٢٤)، والحاكم (٢/ ٥٤١)، وأحمد (٢/ ٤٤٦) عن عاصم عن زياد بن ثويب عن أبي هريرة ﵁ قال:\nجاء النبي - ﷺ - يعودني، فقال: ... فذكره.","vol":"7","page":368},{"text":"سكت عنه الحاكم والذهبي، وهو ضعيف الإسناد؛ زياد هذا مجهول؛ قال ابن أبي حاتم (١/ ٢/ ٥٢٦): \"روى عنه عاصم بن عبيد الله\". ولم يزد، وأما ابن حبان فذكره في \"الثقات\"!\nوعاصم بن عبيد الله ضعيف.\nوالحديث رواه النسائي أيضًا في \"عمل اليوم والليلة\" (٥٥٢/ ١٠٠٣)، ثم أخرج هو (٥٥٨/ ١٠٢١)، والبخاري في \"التاريخ\" (٣/ ٢٩٢)، وابن حبان (٣٤٣/ ١٤١٧-موارد)، وأحمد (٦/ ٣٣٢) من طريق أزهر بن سعيد الحرازي عن عبد الرحمن بن السائب ابن أخي ميمونة قالت لي:\nألا أرقيك برقية رسول الله - ﷺ -؟ قلت: بلى. قالت: \"بسم الله أرقيك..\" إلخ،دون قول: \"من شر النفاثات ... \" إلخ، وزاد:\n\"أذهب الباس رب الناس، اشف أنت الشافي، لا شافي إلا أنت\".\nقلت: ورجاله ثقات، غير أن عبد الرحمن لم يوثقه غير ابن حبان (٥/ ٩٣)، ولم يذكر له راويًا غير أزهر هذا، وكذلك فعل البخاري وابن أبي حاتم، ولذلك قال الذهبي في \"الميزان\":\n\"تفرد عنه أزهر بن سعيد الحزاري\".\nقلت: فهو في عداد المجهولين.\nوأما قول الحافظ في \"التهذيب\":\n\"ذكره ابن حبان في \"الثقات\". قلت: وقال: روى عنه سعيد المقبري والحارث بن أبي ذباب\"!","vol":"7","page":369},{"text":"فهذا القول منه خطأ على ابن حبان؛ لأنه إنما قال ذلك في ترجمة (عبد الرحمن بن مهران) (٥/ ١٠٦) . فالظاهر أنه نشأ ذلك من انتقال بصره من ترجمة إلى أخرى.\n<span data-type=\"title\" id=toc-3367>٣٣٥٨ </span>- (ألا هل مشمر للجنة! فإن الجنة لا خطر لها، هي - ورب الكعبة! - نور تتلألأ، وريحانة تهتز، وقصر مشيد، ونهر مطرد، وثمرة نضيجة، وزوجة حسناء جميلة، وحلل كثيرة، ومقام في أبد في دار سليمة، وفاكهة خضيرة، وحبرة ونعمة في محلة عالة بهية! قالوا: نعم يا رسول الله؛ نحن المشمرون لها. قال: قالوا: إن شاء الله) .\nضعيف\nرواه ابن ماجه (٤٣٣٢)، وابن حبان (٢٦٢٠)، والطبراني في \"الكبير\" (١/ ٢١-٢٢)، وأبو نعيم في \"صفة الجنة\" (٤٣-٤٥)، والبغوي في \"شرح السنة\" (٤/ ٢٥٧/ ٢)، وابن عساكر (٨/ ٢٣١/ ١و١٢/ ١٠/ ٢و١٦/ ١٣/ ١)، والحربي في \"الغريب\" (٥/ ١٦٦/ ١)، والضياء في \"صفة الجنة\" (٣/ ٨٨-٨٩)، وأبو القاسم الحنائي في \"الفوائد\" (٨٨/ ١):\nعن محمد بن مهاجر عن الضحاك المعافري عن سليمان بن موسى: حدثني كريب أنه سمع أسامة بن زيد يقول مرفوعًا. وقال الحنائي:\n\"غريب لا يعرف.. وسليمان بن موسى متكلم فيه\".\nقلت: والضحاك المعافري قال الذهبي في \"الميزان\":\n\"لا يعرف، ما روى عنه سوى محمد بن مهاجر الأنصاري\"\nقلت: فهو علة الحديث","vol":"7","page":370},{"text":"وله شاهد من حديث ابن عباس مرفوعًا مختصرًا بلفظ:\n\"ألا مشمر لها (يعني الجنة) ! ورب الكعبة! ريحانة تهتز، ونور يتلألأ، ونهر مطرد، وزوجة لا تموت، في خلود ونعيم في مقام أبد\".\nأخرجه أبو نعيم في \"صفة الجنة\" (٥/ ١) عن عبد الرزاق: حدثنا إبراهيم بن ميمون حدثني عبد الله بن طاوس عن أبيه.\nوهذا سند جيد إذا كان السند إلى عبد الرزاق صحيحًا، فليراجع؛ فإن الأصل لا تطوله يدي الآن.\nثم راجعناه؛ فإذا في سنده - إليه - أحمد بن محمد بن عبيد الله، وهو راو غير ثقة، بل اتهمه بعض أهل العلم؛ كما في \"الميزان\"، (١/ ١٤٢) .\nوالحديث - من هذا الطريق - في \"تاريخ بغداد\" (٤/ ٢٥٢) .\n<span data-type=\"title\" id=toc-3368>٣٣٥٩ </span>- (يا بريدة! ألا أعلمك كلمات: من أراد الله به خيرًا علمه إياهن ثم لم ينسهن أبدًا؟ قل: اللهم إني ضعيف فقو في رضاك ضعفي، وخذ إلى الخير بناصيتي، واجعل الإسلام منتهى رضائي، اللهم! إني ضعيف فقوني، وإني ذليل فأعزني، وإني فقير فأغنني) .\nموضوع\nأخرجه الطحاوي في \"المشكل\" (١/ ٦٤-٦٥)، والطبراني في \"الأوسط\" - والسياق له -، والحاكم (١/ ٥٢٧) من طريق أبي داود الأعمى عن بريدة الأسلمي قال: قال لي رسول الله - ﷺ -: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". وقال الذهبي متعقبًا عليه:\n\"قلت: أبو داود الأعمى متروك الحديث\".","vol":"7","page":371},{"text":"وقال الهيثمي في \"المجمع\" (١٠/ ١٨٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه أبو داود الأعمى، وهو ضعيف جدًا\".\nوذكره في مكان آخر (١٠/ ١٧٩) عن عبد الله بن عمرو قال: لقيني رسول الله - ﷺ - فقال: \"ألا أعلمك ... \" الحديث، وقال:\n\"رواه الطبراني، وفيه أبو داود الأعمى، وهو متروك\".\nقلت: كذبه قتادة والساجي وغيرهما، وقال الذهبي: \"يضع\".\nورواه أبو سعيد بن الأعرابي في \"معجمه\" (١٠٤/ ١) من طريق غسان بن مالك: أخبرنا عنبسة بن عبد الرحمن القرشي: أخبرنا محمد بن رستم الثقفي قال: سمعت عبد الله بن عمر يقول: قال رسول الله - ﷺ - لخاله الأسود بن وهب: ... فذكره إلى قوله: \"منتهى رضائي\"، وزاد:\n\"وبلغني الذي أرجو من رحمتك، واجعل لي ودًا في صدور الذين آمنوا، وعهدًا منك\".\nوهذا موضوع؛ آفته عنبسة بن عبد الرحمن القرشي؛ فإنه كان يضع الحديث كما قال أبو حاتم.\nوشيخه محمد بن رستم لم أجد من ذكره.\nوغسان بن مالك قال ابن أبي حاتم (٣/ ٢/ ٥٠) عن أبيه:\n\"ليس بقوي، بين في حديثه الإنكار\".\n<span data-type=\"title\" id=toc-3369>٣٣٦٠ </span>- (ألا أدلكم على أشدكم؟ أملككم لنفسه عند الغضب) .\nضعيف\nأخرجه الطبراني في \"مكارم الأخلاق\" (١/ ٥/ ١و٦/ ١) عن","vol":"7","page":372},{"text":"شعيب بن بيان الصفار عن عمران القطان عن قتادة عن أنس:\nأن النبي مر على قوم يرفعون حجرًا، فقال: ما هذا؟ قالوا: يا رسول الله! حجر كنا نسميه في الجاهلية حجر الأشداء، فقال: ... فذكره.\nقلت: وهذا إسناد فيه ضعف، شعيب بن بيان الصفار، قال الحافظ:\n\"صدوق يخطىء\".\n<span data-type=\"title\" id=toc-3370>٣٣٦١ </span>- (إياكن ونعيق الشيطان؛ فإنه مهما يكون من العين والقلب فمن الرحمة، وما يكون من اللسان واليد، فمن الشيطان) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (٢٦٩٤)، وأحمد (١/ ٢٣٧-٢٣٨و٣٣٥) من طريق علي بن زيد عن يوسف بن مهران عن ابن عباس قال:\nلما توفي عثمان بن مظعون قالت امرأة: هنيئًا لك يا ابن مظعون الجنة، قال: فنظر رسول الله - ﷺ - نظرة غضبان، قالت: يا رسول الله! فارسك وصاحبك! قال: \"ما أدري ما يفعل به\"، فشق ذلك على أصحاب رسول الله - ﷺ -، وكان يعد من خيارهم حتى توفيت رقية بنت رسول الله - ﷺ -، فقال رسول الله - ﷺ -: \"الحقي بسلفنا الخير عثمان بن مظعون\". قال: وبكت النساء على رقية، فجعل عمر ينهاهن أو يضربهن، فقال رسول الله - ﷺ -: مه يا عمر! ثم قال: ... فذكره.\nقلت: وهذا سند ضعيف، يوسف بن مهران لين الحديث.\nوعلي بن زيد - وهو ابن جدعان - ضعيف.","vol":"7","page":373},{"text":"<span data-type=\"title\" id=toc-3371>٣٣٦٢ </span>- (أيما امرأة زوجت نفسها من غير ولي فهي زانية) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٢/ ٣١٢) عن محمد بن","vol":"7","page":373},{"text":"عبد الرحمن الطبري: حدثنا الحسين بن إسماعيل بن خالد الطبري: حدثنا يوسف بن سعيد أبو المثنى عن أبي عصمة عن مقاتل بن حيان عن قبيصة بن ذؤيب عن معاذ بن جبل مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو عصمة واسمه نوح بن أبي مريم؛ قال ابن المبارك:\n\"كان يضع كما يضع المعلى بن هلال\". وقال أبو علي النيسابوري:\n\"كان كذابًا\".\nوكذبه ابن عيينة. وقال أبو سعيد النقاش:\n\"روى الموضوعات\". وقال مسلم والدارقطني:\n\"وضع حديث فضائل القرآن\".\nوالخطيب أورده في ترجمة محمد بن عبد الرحمن الطبري، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-3372>٣٣٦٣ </span>- (أيما راع استرعى رعيته، فلم يحفظها بالأمانة والنصيحة، ضاقت عليه رحمة الله التي وسعت كل شيء) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١٠/ ١٢٧) من طريق عبد الله ابن محمد بن يعقوب بن الحارث البخاري: حدثنا خالد بن تمام الأسدي: حدثنا سليمان الشاذكوني: حدثنا الفضيل بن عياض عن هشام بن حسان عن الحسن عن عبد الرحمن بن سمرة: أن رسول الله - ﷺ - قال: ... فذكره.","vol":"7","page":374},{"text":"قلت: وهذا موضوع؛ آفته الشاذكوني؛ كذبه أحمد وابن معين وجزرة وغيرهم.\nوخالد بن تمام الأسدي لم أعرفه.\nوابن الحارث البخاري، قال الخطيب:\n\"صاحب عجائب ومناكير وغرائب، وليس بموضع الحجة\".\nثم روى عن أبي زرعة أنه قال: \"ضعيف\".\nوفي \"الميزان\" أنه متهم بوضع الحديث.\n<span data-type=\"title\" id=toc-3373>٣٣٦٤ </span>- (إذا أعتق الرجل أمته، ثم تزوجها بمهر جديد؛ كان له أجران) .\nضعيف بهذا التمام\nأخرجه الطيالسي في \"مسنده\" (١/ ٢٤٣/ ١١٩٤)، وأحمد (٤/ ٤٠٨) من طريق أبي بكر بن عياش عن أبي حصين عن أبي بردة عن أبي موسى مرفوعًا.\nقلت: وهذا إسناد على شرط البخاري، وقد علقه في \"صحيحه\" في \"النكاح\" منه على أبي بكر بن عياش. قال الحافظ في \"شرحه\":\n\"وهو أحد الحفاظ المشهورين في الحديث، وقد احتج به البخاري، ووصله من طريقه أيضًا الحسن بن سفيان وأبو بكر البزار في \"مسنديهما\" عنه، وأخرجه الإسماعيلي عن الحسن، ويحيى بن عبد الحميد الحماني في \"مسنده\" عن أبي بكر، ولم يقع لابن حزم إلا من رواية الحماني فضعفه به، ولم يصب! وذكر أبو نعيم أن أبا بكر تفرد به عن أبي حصين. وذكر الإسماعيلي أن فيه اضطرابًا على","vol":"7","page":375},{"text":"أبي بكر بن عياش، وكأنه عنى في سياق المتن، لا في الإسناد، وليس ذلك الاختلاف اضطرابًا؛ لأنه يرجع إلى معنى واحد، وهو ذكر المهر\".\nقلت: لكن ابن عياش هذا وإن احتج به البخاري فقد تكلم فيه من قبل حفظه، وقال الذهبي في \"الميزان\":\n\"أحد الأئمة الأعلام، صدوق، ثبت في القراءة، لكنه في الحديث يغلط ويهم\".\nقلت: وعليه؛ فذكر المهر في هذا الحديث خطأ منه؛ لأنه قد صح من طرق عن السعبي حدثني أبو بردة به مرفوعًا بلفظ:\n\"ثلاثة يؤتون أجرهم مرتين ... ورجل كانت له أمة فغذاها فأحسن غذاءها، ثم أدبها فأحسن أدبها، ثم أعتقها وتزوجها فله أجران\". فلم يذكر المهر.\nأخرجه البخاري في \"العلم\" وغيره، ومسلم في \"الإيمان\" (١/ ٩٣)، وأحمد (٤/ ٣٩٥و٣٩٨و٤٠٢و٤٠٥و٤١٥) .\nوإذا كان أبو بكر قد تفرد بهذه الزيادة دون الإمام الشعبي الثقة الحجة، فتكون زيادة غير ثابتة، بل هي منكرة أو شاذة - على الأقل -، لمخالفة أبي بكر من هو أوثق منه بدرجات.\n(تنبيه): هذا الحديث عزاه السيوطي للطبراني في \"المعجم الكبير\"!\n<span data-type=\"title\" id=toc-3374>٣٣٦٥ </span>- (أيتها الأمة! إني لا أخاف عليكم فيما لا تعلمون، ولكن انظروا كيف تعلمون فيما تعلمون) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٨/ ١٣٢-١٣٣) من طريق","vol":"7","page":376},{"text":"يحيى بن عبد الله عن أبيه عن أبي هريرة عن النبي - ﷺ - قال: ... فذكره، وقال:\n\"لا أعلم أحدًا رواه بهذا اللفظ إلا يحيى بن عبد الله بن موهب المدني\".\nقلت: وهو متروك، وأفحش الحاكم، فرماه بالوضع كما في \"التقريب\".\nوأبوه عبد الله بن عبد الله بن موهب لا يعرف؛ كما قال الذهبي.\n<span data-type=\"title\" id=toc-3375>٣٣٦٦ </span>- (أيما امرىء اقتطع حق امرىء بيمين كاذبة كانت نكتة سوداء من نفاق في قلبه لا يغيرها شيء إلى يوم القيامة) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ٦٩/ ٢)، والحاكم (٤/ ٢٩٤) من طريقين عن عبد الحميد بن جعفر: أخبرني عبد الله بن ثعلبة قال: سمعت عبد الرحمن بن كعب يقول: سمعت أباك ثعلبة يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: رجاله ثقات غير عبد الله بن ثعلبة، فلم أجد له ترجمة، وليس هو في الرواة عنه عبد الحميد بن جعفر هذا وقال:\n\"ولم يدركه\".\nوكيف يصح هذا القول وعبد الحميد بن جعفر قد صرح بالتحديث عنه في كل من الطريقين المشار إليهما، فهذا دليل صريح على أن عبد الله بن ثعلبة في هذا الإسناد هو غير عبد الله بن ثعلبة بن صعير. ويؤيده أن الطبراني بعد أن ذكر في","vol":"7","page":377},{"text":"\" معجمه \" ثعلبة أبو عبد الله الأنصاري، وساق له هذا الحديث ذكر بعد أربعة تراجم \"ثعلبة بن صعير العدوي\". وساق له حديث الزهري عنه في صدقة الفطر. والله أعلم.\n<span data-type=\"title\" id=toc-3376>٣٣٦٧ </span>- (أيها الناس! اتقوا الله، فوالله! لا يظلم مؤمن مؤمنًا إلا انتقم الله منه يوم القيامة) .\nضعيف جدًا\nأخرجه عبد بن حميد في \"منتخب المسند\" (١٢٦/ ١-مصورة المكتب) عن أبي جعفر الرازي عن أبي هارون عن أبي سعيد الخدري مرفوعًا به، وفيه قصة في القصاص بالسوط.\nوهذا إسناد ضعيف جدًا؛ أبو هارون - وهو العبد ي - متروك.\nوأبو جعفر الرازي سيىء الحفظ.","vol":"7","page":378},{"text":"<span data-type=\"title\" id=toc-3377>٣٣٦٨ </span>- (أيها الناس! لا تعلقوا علي بواحدة، ما أحللت إلا ما أحل الله، وما حرمت إلا ما حرم الله) .\nضعيف جدًا\nأخرجه ابن سعد في \"الطبقات\" (٢/ ٢٥٦): أخبرنا محمد بن عمر: حدثني سليمان بن بلال عن يحيى بن سعيد عن القاسم بن محمد عن عائشة أن رسول الله - ﷺ - قال - في مرضه الذي توفي فيه -: ... فذكره.\nثم رواه بهذا الإسناد عن سليمان وعاصم بن عمر عن يحيى بن سعيد عن ابن أبي مليكة عن عبيد بن عمير مرفوعًا به.\nقلت: وهذا إسناد واه بمرة، محمد بن عمر - وهو الواقدي - متهم بالكذب. والإسناد الثاني مرسل.","vol":"7","page":378},{"text":"<span data-type=\"title\" id=toc-3378>٣٣٦٩ </span>- (لا تكتحل وأنت صائم، واكتحل ليلًا، الإثمد يجلو البصر، وينبت الشعر) .\nضعيف\nأخرجه البخاري في \"التاريخ الكبير\" (٤/ ١/ ٣٩٨)، وأبو داود (١/ ٢٧٣-طبع التازي)، والبيهقي (٤/ ٢٦٢) من طريق عبد الرحمن بن النعمان بن معبد بن هوذة الأنصاري عن أبيه عن جده - وكان أتي به النبي - ﷺ -، فمسح على رأسه - وقال: ... فذكره، ولفظ أبي داود:\n\"أمر بالإثمد المروح عند النوم، وقال: ليتقه الصائم\". وقال:\n\"قال لي يحيى بن معين: هو حديث منكر. يعني: حديث الكحل\".\nقلت: ومن أجله خرجته هنا، وإلا فالشطر الثاني من الحديث صحيح؛ له شاهد من حديث ابن عباس مرفوعًا في آخر حديث: \"البسوا من ثيابكم البياض....\". وهو مخرج في \"أحكام الجنائز\" (ص٦٢) .\nوعلة الحديث من النعمان بن معبد؛ فإنه لا يعرف.\nوابنه مختلف فيه.","vol":"7","page":379},{"text":"<span data-type=\"title\" id=toc-3379>٣٣٧٠ </span>- (الأكبر من الإخوة بمنزلة الأب) .\nموضوع\nأخرجه ابن عدي في ترجمة الواقدي من \"الكامل\" (٣٦٨/ ١) عنه: حدثنا عبد الله بن المنيب عن عثيم بن كثير بن كليب الجهني عن أبيه عن جده - وله صحبة - قال: ... فذكره مرفوعًا في جملة أحاديث له، وقال في آخرها:\n\"وهذه الأحاديث التي أمليتها للواقدي - والتي لم أذكرها - كلها غير","vol":"7","page":379},{"text":"محفوظة، والبلاء منه، وهو بين الضعف\". وقال الحافظ:\n\"متروك مع سعة علمه\".\nقلت: وقد كذبه جماعة من الأئمة، منهم أحمد والشافعي والنسائي وغيرهم.\nوالحديث قال الهيثمي (٨/ ١٤٩):\n\"رواه الطبراني، وفيه الواقدي، وهو ضعيف\"!\n<span data-type=\"title\" id=toc-3380>٣٣٧١ </span>- (بخل الناس بالسلام) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١٠/ ٤٠٣) من طريق النعمان بن عبد الله: حدثنا أبو ظلال عن أنس قال: قال رسول الله - ﷺ -:\n\"بخل الناس\". قالوا: يا رسول الله! بم بخل الناس؟ قال: \"بالسلام\".\nقلت: وهذا إسناد ضعيف؛ أبو ظلال - واسمه هلال بن أبي هلال القسملي - ضعيف. والنعمان بن عبد الله مجهول.","vol":"7","page":380},{"text":"<span data-type=\"title\" id=toc-3381>٣٣٧٢ </span>- (بغض بني هاشم والأنصار كفر، وبغض العرب نفاق) .\nضعيف جدًا\nرواه الطبراني (٣/ ١١٧/ ٢) عن أبي حفص عمر بن حفص بن يزيد القرظي عن عمرو بن شمر عن جابر بن يزيد عن عطاء بن أبي رباح عن عبد الله بن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا مسلسل بالضعفاء:\nالأول: جابر بن يزيد - وهو الجعفي - وهو ضعيف، اتهمه بعضهم.\nالثاني: عمرو بن شمر - وهو الجعفي الكوفي - واه جدًا. قال البخاري:","vol":"7","page":380},{"text":"\"منكر الحديث\". وقال الحاكم:\n\"كان كثير الموضوعات عن جابر الجعفي، لا يرويها عنه غيره\".\nوأبو حفص عمر بن حفص بن يزيد القرظي، هو عمر بن حفص بن عمر بن سعد بن عائذ المدني أبو حفص المؤذن، فقوله في هذا الإسناد: \"ابن يزيد\" لعله أحد أجداده، وهو لين.\nوالحديث رواه الحافظ العراقي في \"محجة القرب إلى محبة العرب\" (ق٢٤/ ١-٢) من طريق الطبراني وقال:\n\"حديث حسن، ورجاله ثقات\".\nوتلقى ذلك عنه تلميذه الحافظ الهيثمي فقال في \"المجمع\" (١٠/ ٢٢٧):\n\"رواه الطبراني، ورجاله ثقات\"!\nولعل سبب خطأ العراقي أنه سقط من قلمه الضعيفان الأولان من إسناد الحديث، فظهر سالمًا منهما، ومن الممكن حينئذ تحسينه، وأما مع ثبوتهما فيه فالتحسين أبعد ما يكون عن الصواب.\nوأما الهيثمي؛ فلعله لم يمعن النظر في إسناده، وقنع بتقليد شيخه فيه. لا سيما وقد نقل المناوي عنه أنه قال في محل آخر:\n\"فيه من لم أعرفهم\"!\nوقد يخطر في البال أن يكون عنى إسنادًا غير هذا؛ فليس فيه من لا يعرف، ولكني قد بحثت عنه في \"المعجم\"، فلم أر فيه غير المذكور أعلاه. والله أعلم.","vol":"7","page":381},{"text":"<span data-type=\"title\" id=toc-3382>٣٣٧٣ </span>- (ألا أخبركم بخير الناس وشر الناس! إن من خير الناس رجلًا عمل في سبيل الله ﷿ على ظهر فرسه أو على ظهر بعيره أو على قدميه حتى يأتيه الموت، وإن من شر الناس رجلًا فاجرًا جريئًا يقرأ كتاب الله لا يرعوي إلى شيء منه) .\nضعيف\nرواه أحمد في المسند (٣/ ٣٧و٤١و٥٨)، والحاكم (٢/ ٦٧) كلاهما من طريق أبي الخطاب عن أبي سعيد. وقال الحاكم:\n\"صحيح الإسناد\"، ووافقه الذهبي.\nقلت: كيف وأبو الخطاب هذا مجهول؛ كما قال الذهبي نفسه في \"الميزان\"، وتبعه الحافظ في \"التقريب\"؟!!","vol":"7","page":382},{"text":"<span data-type=\"title\" id=toc-3383>٣٣٧٤ </span>- (يا أبا الحسن! أفلا أعلمك كلمات ينفعك الله بهن، وينفع بهن من علمته، ويثبت ما في صدرك؟ قال: أجل يا رسول الله! فعلمني. قال: إذا كان ليلة الجمعة، فإذا استطعت أن تقوم في ثلث الليل الآخر -، فإنها ساعة مشهودة، والدعاء فيها مستجاب، وقد قال أخي يعقوب لبنيه: (سوف أستغفر لكم ربي) . يقول: حتى تأتي ليلة الجمعة - فإن لم تستطع، فقم في وسطها، فإن لم تستطع فقم في أولها، فصل أربع ركعات: تقرأ في الركعة الأولى بفاتحة الكتاب وسورة (يس)، وفي الركعة الثانية بفاتحة الكتاب و(حم) الدخان، وفي الركعة الثالثة بفاتحة الكتاب و(الم. تنزيل) السجدة، وفي الركعة الرابعة بفاتحة الكتاب و(تبارك) المفصل، فإذا فرغت من","vol":"7","page":382},{"text":"التشهد فاحمد الله، وأحسن الثناء على الله وصل علي، وأحسن، وعلى سائر النبيين، واستغفر للمؤمنين، والمؤمنات، ولإخوانك الذين سبقوك بالإيمان، ثم قل في آخر ذلك: اللهم ارحمني بترك المعاصي أبدًا ما أبقيتني، وارحمني أن أتكلف ما لا يعنيني، وارزقني حسن النظر فيما يرضيك عني.\nاللهم بديع السماوات والأرض ذا الجلال والإكرام والعزة التي لا ترام! أسألك يا الله يا رحمان بجلالك ونور وجهك أن تلزم قلبي حفظ كتابك كما علمتني، وارزقني أن أتلوه على النحو الذي يرضيك عني.\nاللهم بديع السماوات والأرض ذا الجلال والإكرام والعزة التي لا ترام! أسألك يا الله يا رحمان بجلالك ونور وجهك أن تنور بكتابك بصري، وأن تطلق به لساني، وأن تفرج به عن قلبي، وأن تشرح به صدري، وأن تعمل به بدني؛ فإنه لا يعينني على الحق غيرك، ولا يؤتيه إلا أنت، ولا حول ولا قوة إلا بالله العلي العظيم.\nيا أبا الحسن! فافعل ذلك ثلاث جمع، أو خمس، أو سبع؛ تجاب بإذن الله. والذي بعثني بالحق! ما أخطأ مؤمنًا قط.\nقال عبد الله بن عباس: فوالله! ما لبث علي إلا خمسًا أو سبعًا حتى جاء على رسول الله - ﷺ - في مثل ذلك المجلس، فقال: يا رسول","vol":"7","page":383},{"text":"الله! إني كنت فيما خلا لا آخذ إلا أربع آيات، أو نحوهن. وإذا قرأتهن على نفسي تفلتن، وأنا أتعلم اليوم أربعين آية، أو نحوها، وإذا قرأتها على نفسي فكأنما كتاب الله بين عيني، ولقد كنت أسمع الحديث فإذا رددته تفلت، وأنا اليوم أسمع الأحاديث فإذا تحدثت بها لم أخرم منها حرفًا. فقال له رسول الله - ﷺ - عند ذلك: مؤمن - ورب الكعبة -! يا أبا الحسن) .\nمنكر.\nأخرجه الترمذي (٢/ ٢٧٥)، والحاكم (١/ ٣١٦-٣١٧)، والأصبهاني في \"الترغيب\" (١٢٧/ ٢)، وابن عساكر في \"جزء أخبار حفظ القرآن\" (ق٨٤/ ٢-٨٦/ ١)، والضياء في \"المختارة\" (٦٥/ ٦٤/ ١-٢) من طريق سليمان بن عبد الرحمن الدمشقي عن الوليد بن مسلم: حدثنا ابن جريج عن عطاء بن أبي رباح وعكرمة مولى ابن عباس عن ابن عباس أنه قال:\nبينما نحن عند رسول الله - ﷺ - إذ جاءه علي بن أبي طالب فقال: بأبي أنت وأمي تفلت هذا القرآن من صدري، فما أجدني أقدر عليه، فقال له رسول الله - ﷺ -: ... فذكره. وقال الترمذي:\n\"حديث حسن غريب لا نعرفه إلا من حديث الوليد بن مسلم\".\nقلت: كذا وقع في طبعة بولاق والدعاس: \"حسن ... \": وقد نقل الحافظ ابن عساكر عبارة الترمذي المذكورة دون لفظة: \"حسن\" وكذلك الحافظ الضياء، وهو الأقرب إلى الصواب واللائق بهذا الإسناد؛ فإن الوليد بن مسلم يدلس تدليس التسوية كما سيأتي، فهو علة الحديث، وإن خفيت على كثير كالحاكم وغيره؛ فإنه قال:","vol":"7","page":384},{"text":"\"هذا حديث صحيح على شرط الشيخين\". وتعقبه الذهبي بقوله:\n\"هذا حديث شاذ، أخاف أن لا يكون (كذا ولعل الصواب: أن يكون) موضوعًا، وقد حيرني والله جودة سنده\"!\nقلت: وكأن الحافظ الذهبي رحمة الله تعالى لم يتذكر قوله في \"الميزان\":\n\"قلت: إذا قال الوليد: عن ابن جريج، أو: عن الأوزاعي؛ فليس بمعتمد؛ لأنه يدلس عن كذابين، فإذا قال: حدثنا؛ فهو حجة، وقال أبو مسهر: كان الوليد يأخذ من ابن السفر حديث الأوزاعي، وكان ابن السفر كذابًا، وهو يقول فيها: قال الأوزاعي. وقال صالح جزرة: سمعت الهيثم بن خارجة يقول: قلت:للوليد بن مسلم: قد أفسدت حديث الأوزاعي! قال: وكيف؟ قلت: تروي عنه عن نافع، وعنه عن الزهري، وعنه عن يحيى، وغيرك يدخل بين الأوزاعي وبين نافع: عبد الله بن عامر الأسلمي، وبينه وبين الأوزاعي: قرة، فما يحملك على ذلك؟\nقال: أنبل الأوزاعي أن يروي عن مثل هؤلاء (!) .\nقلت: فإذا روى الأوزاعي عن هؤلاء وهم ضعفاء [أحاديث] مناكير، فأسقطتهم وصيرتها من رواية الأوزاعي عن الأثبات ضعف الأوزاعي! فلم يلتفت إلى قولي\".\nقلت: ومعنى هذا الذي رواه الهيثم بن خارجة - وهو ثقة من شيوخ البخاري - أن الوليد بن مسلم يدلس تدليس التسوية أيضًا، وهو أن يسقط من سنده غير شيخه ولذلك قال الحافظ فيه: \"ثقة، لكنه كثير التدليس والتسوية\".\nوبناء عليه فقول الذهبي في صدر كلامه عن الوليد: \".... فإذا قال: حدثنا (ابن جريج)، فهو حجة\" فيه قصور لا يخفى، فالصواب اشتراط تصريحه","vol":"7","page":385},{"text":"بالتحديث في شيخه وسائر الرواة الذين فوقه، لنأمن بذلك من شر تدليسه تدليس التسوية، ولولا ذلك إسناد هذا الحديث صحيحًا، لكون الوليد قد قال فيه: حدثنا ابن جريج كما رأيت، فلما لم يتابع التصريح بالتحديث فوق ذلك قامت العلة في الحديث؛ لاحتمال أن يكون بين ابن جريج وعطاء وعكرمة أحد الضعفاء؛ فدلسه الوليد، كما في الأمثلة التي رواها الهيثم بن خارجة رحمه الله تعالى. وقد وافق الذهبي في هذه الغفلة الحافظ ابن كثير في \"فضائل القرآن\" (ص٩٢) فتبعه! مع جزمه بأن الحديث بين الغرابة بل النكارة.\nوأما قول الضياء عقب الحديث:\n\"وقد ذكر شيخنا أبو الفرج ابن الجوزي أن هذا الحديث لا يصح لتفرد الوليد ابن مسلم به. وقال: قال علماء النقل: كان يروي عن الأوزاعي أحاديث، هي عند الأوزاعي عن شيوخ ضعفاء، عن شيوخ قد أدركهم الأوزاعي، مثل نافع والزهري فيسقط أسماء الضعفاء، ويجعلها عن الأوزاعي عنهم. قلت (القائل هو الضياء): وهذا القول لم يذكر شيخنا من قاله، وقد اتفق البخاري ومسلم على إخراج حديثه في \"صحيحيهما\" ... وقد رواه الطبراني من غير حديثه\".\nقلت: قد عرفت من قال ذلك من المتقدمين، ومنهم الإمام الدارقطني؛ فإنه قال كما في \"التهذيب\":\n\"كان الوليد يرسل؛ يروي عن الأوزاعي أحاديث عند الأوزاعي عن شيوخ ضعفاء ... \"، إلخ ما نقله عن ابن الجوزي.\nوأما اتفاق الشيخين على إخراج حديثه، فلعلهما لا يخرجان له إلا ما اطمأنا من تدليسه. على أن في الطريق إليه سليمان بن عبد الرحمن الدمشقي وليس من رجال الشيخين، ثم هو صدوق يخطىء؛ كما في \"التقريب\"، فيحتمل أن يكون","vol":"7","page":386},{"text":"على \"الفوائد المجموعة\" (ص٤٣) .\nوأما رواية الطبراني فمما لا يفرح به! لأنها من طريق محمد بن إبراهيم القرشي: حدثنا أبو صالح عن عكرمة عن ابن عباس به، نحوه.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٥٧٢)، والطبراني في \"المعجم الكبير\" (٣/ ١٤٤/ ٢)، والعقيلي في \"الضعفاء\" (ص ٢/ ٣٦٩ / ١) في ترجمة القرشي: وعلقه من الطريق الأولى ثم قال:\n\"ليس يرجع من هذا الحديث إلى صحة، وكلا الحديثين ليس له أصل، ولا يتابع عليه\".\nوأبو صالح هو إسحاق بن نجيح الملطي، وهو وضاع دجال.\nومن طريقه أخرجه أبو أحمد الحاكم في \"الكنى\" (ق٢٣٥/ ١-٢) وقال:\n\"وهذا حديث منكر، وأبو صالح هذا رجل مجهول وحديثه هذا يشبه حديث القصاص\".\nوالحديث أورده ابن الجوزي في \"الموضوعات\" من الوجهين، وسلم له السيوطي في \"اللآلي المصنوعة\" (٢/ ٦٧) إعلاله الطريق الأولى بتدليس الوليد تدليس التسوية، وأخذ يناقشه في زعمه أن هشام بن عمار تفرد به عن الوليد، والحقيقة أنه ليس كذلك كما سبق. ولكن ما الفائدة من هذه المناقشة ما دامت العلة كامنة فيمن فوقه! ولعل ابن الجوزي أراد أن يقول: تفرد به الوليد، فوهم فكتب: تفرد به هشام.\nوجملة القول؛ أن هذا الحديث موضوع كما قال الذهبي في \"الميزان\"، وقال أيضًا: وهو من أنكر ما أتى به الوليد بن مسلم. وابن الجوزي ما أبعد عن الصواب","vol":"7","page":387},{"text":"أيضًا: وهو من أنكر ما أتى به الوليد بن مسلم. وابن الجوزي ما أبعد عن الصواب حين أورده في \"الموضوعات\"، ومن تعقبه، فلم يأت بشيء يستحق النظر فيه.\n<span data-type=\"title\" id=toc-3384>٣٣٧٥ </span>- (بئس الكسب أجر الزمارة، وثمن الكلب) .\nموضوع بهذا اللفظ\nرواه ابو نعيم في \"المنتخب من حديث يونس بن عبيد\" (١٤٣/ ١): حدثنا أحمد بن محمد بن مقسم: حدثنا إبراهيم بن موسى الجوزي: حدثنا أبو طالب هاشم بن الوليد: حدثنا ربعي بن علية عن يونس ابن سيرين عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن مقسم هذا، وهو أحمد بن محمد بن الحسن ابن يعقوب بن مقسم المقرىء أبو الحسن العطار. ترجمه الخطيب (٤/ ٤٢٩) وقال:\n\"كان يظهر النسك والصلاح، ولم يكن في الحديث ثقة. قال أبو القاسم الأزهري: كاك كذابًا. وقال ابن أبي الفوارس: كان سيىء الحال في الحديث، مذمومًا ذاهبًا، لم يكن بشيء ألبتة\".\nومن فوقه كلهم ثقات، فهو الآفة.","vol":"7","page":388},{"text":"<span data-type=\"title\" id=toc-3385>٣٣٧٦ </span>- (بئس الشعب جياد - مرتين أو ثلاثًا -! قالوا: وبم ذاك يا رسول الله؟ قال: تخرج منه الدابة فتصرخ ثلاث صرخات فيسمعها من بين الخافقين) .\nضعيف\nرواه البخاري في \"التاريخ الصغير\" (١٧٦)، والعقيلي في \"الضعفاء\" (ص١٢٥)، وابن عدي (٣٥٣/ ١)، وابن شاذان في \"الثامن من أجزائه\" (٤/ ٢)، وأبو الحسن الحربي في \"الأمالي\" (١/ ٢) عن رباح بن","vol":"7","page":388},{"text":"عبيد الله بن عمر عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعًا. وقال العقيلي:\n\"لا يحفظ إلا عن رباح هذا، قال البخاري فيه: لا يتابع عليه، وقال أحمد: منكر الحديث\".\nوقال ابن عدي (٣٥٣/ ١):\n\"لا أعلم يرويه غير هشام بن يوسف عن رباح\".\nقلت: وهشام بن يوسف - وهو الصنعاني - ثقة، فالآفة من رباح.\nومن طريقه أخرجه الطبراني في \"الأوسط\" كما في \"المجمع\" (٨/ ٧) وقال:\n\"وهو ضعيف\".\n<span data-type=\"title\" id=toc-3386>٣٣٧٧ </span>- (البربري لا يجاوز إيمانه تراقيه) .\nمنكر\nرواه أبو بكر المقرىء الأصبهاني في \"الفوائد\" (١٣/ ١٧٦/ ٢) عن الحسين بن الحكم الحيري: حدثنا إسماعيل - يعني: ابن صبيح - عن خالد - يعني: ابن عجلان - عن إياس بن معاوية بن قرة قال: قال أبو هريرة: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ خالد بن عجلان والحسين بن الحكم الحيري لم أجد من ترجمهما.\nثم هو منقطع؛ فإن إياس بن معاوية بن قرة، لم يذكروا له رواية عن الصحابة سوى أنس بن مالك، ومع ذلك قال ابن حبان: \"إن صح سماعه منه\".\nوله طريق أخرى؛ يرويه عبد الله بن نافع قال: حدثني ابن أبي ذئب عن صالح مولى التوأمة عن أبي هريرة قال:","vol":"7","page":389},{"text":"جلس إلى النبي - ﷺ - رجل، فقال له رسول الله - ﷺ -: \"من أين أنت؟ \"، قال: بربري، فقال رسول الله - ﷺ -: \"قم عني\"، قال بمرفقه كذا، فلما قام عنه أقبل علينا رسول الله - ﷺ -؛ فقال: \"إن الإيمان لا يجاوز حناجرهم\".\nأخرجه أحمد (٢/ ٣٦٧) .\nقلت: وهذا إسناد ضعيف، عبد الله بن نافع - وهو ابن أبي نافع الصائغ المخزومي مولاهم أبو محمد المدني - قال الحافظ:\n\"ثقة، صحيح الكتاب، في حفظه لين\".\nوأما قول الهيثمي في \"المجمع\" (٤/ ٢٣٤):\n\"رواه أحمد وفيه عبد الله بن نافع وهو متروك. وقال ابن معين: يكتب حديثه. وصالح مولى التوأمة قد اختلط\".\nقلت: ابن نافع الصائغ لا أعلم أحدًا تركه، فالظاهر أن الهيثمي ظن أنه عبد الله بن نافع مولى ابن عمر. فقد تركه غير واحد، ولكن ليس هو صاحب هذا الحديث، بل هو الصائغ كما ذكرنا.\nوصالح مولى التوأمة قد قال غير واحد: إن ابن أبي ذئب سمع منه قبل اختلاطه. لكن قال أحمد: \"سمع ابن أبي ذئب من صالح أخيرًا، وروى عنه منكرًا\".\n<span data-type=\"title\" id=toc-3387>٣٣٧٨ </span>- (البركة في صغر القرص، وطول الرشا، وقصر الجداول) .\nموضوع\nرواه الديلمي (٢/ ١/ ١٨) عن محمد بن يونس القيسي عن","vol":"7","page":390},{"text":"عبد الله بن حمزة عن ابن أبي فديك عن داود بن الحصين عن إبراهيم بن إسماعيل بن أبي حبيبة عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن يونس القيسي - كذا -، وفي \"اللآلي\" (٢/ ٢١٧) و\"فيض القدير\": \"العبسي\"! وأيهما كان، فأنا أظنه محمد بن يونس الكديمي، وهو متهم بالوضع، وعبد الله بن حمزة الظاهر أنه أخو إبراهيم بن حمزة الزبيري. قال ابن أبي حاتم (٢/ ٢/ ٣٩):\n\"أدركته، توفي قبل قدومنا المدينة بأشهر، روى عنه محمد بن إسحاق بن راهويه\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nوإبراهيم بن إسماعيل بن أبي حبيبة ضعيف.\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية أبي الشيخ عن ابن عباس، والسلفي في \"الطيوريات\" عن ابن عمر.\nقلت: فما أحسن بإيراده؛ فإن حديث ابن عباس عرفت ما فيه. وحديث ابن عمر أورده ابن الجوزي في \"الموضوعات\" بدون إسناد، وقال (٢/ ٢٩٢):\n\"قال النسائي: هذا الحديث كذب\".\nولم يتعقبه السيوطي في \"اللآلي\" (٢/ ٢١٧) بشيء إلا أنه قال:\n\"أخرجه السلفي في الطيوريات\".\nثم ساق إسناده: حدثنا أبو محمد عبيد الله بن عبد الرحمن السكري: حدثنا عبد الله بن أبي سعد: حدثنا أبو سليمان يحيى بن أيوب: حدثنا محمد بن إسماعيل بن أبي فديك عن محمد بن أبي بكر عن برد عن نافع","vol":"7","page":391},{"text":"عن ابن عمر.\nولم يتكلم عليه بشيء، فكأنه أقر ابن الجوزي على وضعه، ويؤيده أنه لم يورده في كتابه الآخر \"التعقبات على الموضوعات\" (ص٣٠-٣٢) .\nوأقول: شيخ الطيوري عبيد الله بن عبد الرحمن السكري قال فيه الحافظ أبو عبد الله بن منده: \"منكر الحديث\".\nوعبد الله بن أبي سعد وشيخه أبو سليمان لم أعرفهما، لكنهما قد توبعًا؛ فقال الطبراني في \"مسند الشاميين\" (ص٦٧): حدثنا محمد بن عبد الله القرمطي له ترجمة في \"التاريخ\" (٥/ ٤٣٤) .\n<span data-type=\"title\" id=toc-3388>٣٣٧٩ </span>- (البزاق، والمخاط، والحيض، والنعاس، في الصلاة من الشيطان) .\nضعيف\nأخرجه ابن ماجه (٩٦٩) عن شريك عن أبي اليقظان عن عدي ابن ثابت عن أبيه عن جده مرفوعًا به.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: جهالة ثابت والد عدي؛ قال الحافظ:\n\"مجهول الحال\".\nكذا قال، وحقه أن يقول: \"مجهول\"، فقط؛ لأنه لا يعرف إلا بابنه؛ كما قال الذهبي، ومجهول الحال في المصطلح: من روى عنه اثنان فأكثر، فتأمل.\nالثانية: ضعف أبي اليقظان - واسمه عثمان بن عمير -؛ قال الحافظ:","vol":"7","page":392},{"text":"\"ضعيف، واختلط، وكان يدلس\".\nوقال البوصيري في \"الزوائد\" (ق٦٤/ ٢):\n\"وقد أجمعوا على ضعفه\".\nقلت: ولم يعله بغيره!\nالثالثة: ضعف شريك - وهو ابن عبد الله القاضي -؛ فإنه سيىء الحفظ.\nالرابعة: الاختلاف في صحبة والد ثابت، وقد اختلفوا في اسمه على خمسة أقوال أو أكثر، وقال الحربي: ليس لجد عدي بن ثابت صحبة.\nوالحديث أخرجه الترمذي أيضًا (٢/ ١٢٥) من هذا الوجه، لكن بلفظ:\n\"العطاس والنعاس والتثاؤب في الصلاة والحيض والقيء والرعاف من الشيطان\". وقال:\n\"هذا حديث غريب لا نعرفه إلا من حديث شريك عن أبي اليقظان، وسألت محمد بن إسماعيل عن عدي عن ثابت عن أبيه عن جده، قلت له: ما اسم جد عدي؟ قال: لا أدري. وذكر عن يحيى بن معين، قال: اسمه دينار\".\n<span data-type=\"title\" id=toc-3389>٣٣٨٠ </span>- (الأمن والعافية مغبون فيهما كثير من الناس) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٥٣/ ١)، وابن عدي (١٢٤/ ١) من طريق هارون بن حيان الرقي عن خصيف عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ آفته الرقي هذا؛ قال","vol":"7","page":393},{"text":"الدارقطني:\n\"ليس بالقوي\". وقال الحاكم:\n\"كان يضع الحديث\". وقال البخاري:\n\"في حديثه نظر\".\n<span data-type=\"title\" id=toc-3390>٣٣٨١ </span>- (البكاء من الرحمة، والصراخ من الشيطان) .\nضعيف\nأخرجه ابن سعد في \"الطبقات\" (١/ ١٣٨-١٣٩) من طريق ابن لهيعة عن بكر بن عبد الله الأشج:\nأن رسول الله - ﷺ - بكى على إبراهيم ابنه، فصرخ أسامة بن زيد، فنهاه النبي - ﷺ -، فقال: رأيتك تبكي! فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف لإرساله، ولأن عبد الله بن لهيعة سيىء الحفظ.","vol":"7","page":394},{"text":"<span data-type=\"title\" id=toc-3391>٣٣٨٢ </span>- (البلاء موكل بالقول) .\nضعيف\nرواه ابن أبي الدنيا في \"الصمت\" (٢/ ٨/ ١): حدثنا عبد الله ابن أبي بدر: حدثنا يزيد بن هارون عن جرير بن حازم عن الحسن مرفوعًا.\nوقد رواه وكيع في \"الزهد\" (٢/ ٦٦/ ١): حدثنا جرير بن حازم به.\nقلت: وهذا إسناد صحيح مرسل، وقد وصله البيهقي في \"الشعب\" (٢/ ٦٦/ ١) من طريق أبي جعفر بن أبي فاطمة: حدثنا أسد بن موسى: حدثنا جرير ابن حازم عن الحسن عن أنس بن مالك مرفوعًا به، فقال: \"قال أبو عبد الله الحافظ (يعني الحاكم): تفرد به أبو جعفر بن أبي فاطمة المصري\".","vol":"7","page":394},{"text":"قلت: لم أجد له ترجمة.\nورواه العقيلي في \"الضعفاء\" (٤٣٨)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٦١)، والخطيب في \"التاريخ\" (١٣/ ٢٧٩) عن نصر بن باب عن الحجاج عن أبي إسحاق عن عاصم بن ضمرة عن عبد الله بن مسعود مرفوعًا، وقال:\n\"نصر بن باب لا يعرف إلا به، قال يحيى: ليس بشيء. وقال البخاري: سكتوا عنه، وقال الذهبي: ليس بثقة\".\nقلت: ورواه وكيع في \"الزهد\" عن إبراهيم قال: قال عبد الله بن مسعود: ... فذكره موقوفًا عليه.\nورجاله ثقات لكنه منقطع بين إبراهيم وابن مسعود، إلا أنه قد قال إبراهيم: \"إذا حدثتكم عن رجل عن عبد الله؛ فهو الذي سمعت: وإذا قلت: قال عبد الله؛ فهو عن غير واحد\".\nوعلى هذا فالإسناد صحيح.\nومن هذا الوجه أخرجه السرقسطي في \"غريب الحديث\" (٢/ ٥١/ ٢) .\nورواه ابن عدي (٣٠٢/ ٢)، والبيهقي، وابن عساكر (١٥/ ١٧١/ ١) عن محمد بن أبي الزعيزعة عن عطاء عن أبي الدرداء مرفوعًا، وقال:\n\"ابن الزعيزعة عامة ما يرويه لا يتابع عليه\".\nوقال ابن حبان:\n\"دجال من الدجاجلة\".\nوجملة القول؛ أن الحديث ضعيف مرفوعًا، صحيح موقوفًا.\nوقد روي الحديث بزيادة فيه بلفظ:","vol":"7","page":395},{"text":"\"البلاء موكل بالمنطق، ما قال عبد لشيء: والله لا أفعله؛ إلا ترك الشيطان كل شيء وولع به حتى يؤثمه\".\nموضوع. أخرجه الخطيب في \"التاريخ\" (٧/ ٣٨٩)، والقضاعي في \"مسند الشهاب\" (١٣/ ١)، والديلمي (٢/ ١/ ٢٠) عن عبد الملك بن هارون بن عنترة عن أبيه عن جده عن أبي الدرداء مرفوعًا.\nقلت: وهذا موضوع آفته؛ عبد الملك هذا؛ قال يحيى:\n\"كذاب\". وقال ابن حبان:\n\"يضع الحديث\". وقال السعدي:\n\"دجال كذاب\". وذكر الذهبي أن هذا الحديث من بلاياه!\nوالجملة الأولى منه أخرجها القضاعي من طريق محمد بن يحيى بن عيسى البصري: أخبرنا: عبد الأعلى بن حماد النرسي قال: أخبرنا حماد بن سلمة عن حميد عن الحسن عن جندب عن حذيفة مرفوعًا.\n<span data-type=\"title\" id=toc-3392>٣٣٨٣ </span>- (البيت الذي يذكر الله فيه ينير لأهل السماء كما تنير النجوم لأهل الأرض) .\nضعيف\nرواه الديلمي (٢/ ١/ ٢١) عن الحسن بن عمارة عن طلحة عن عبد الرحمن بن سابط عن أبيه سابط بن أبي حميضة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الحسن بن عمارة، وهو متروك؛ كما في \"التقريب\".\nومن طريقه أخرجه أبو نعيم كما في ترجمة سابط بن حميضة من \"الإصابة\" وقال:","vol":"7","page":396},{"text":"\"وإسناده ضعيف (!) وقد قيل: إن عبد الرحمن بن سابط هذا هو ابن عبد الله بن سابط، وأن الصحبة والرواية لأبيه عبد الله بن سابط، وبذلك جزم البغوي\".\nوالحديث عزاه السيوطي للبيهقي في \"الشعب\" عن عائشة نحوه.\nثم طبع كتاب \"شعب الإيمان\"، فرأيت الحديث فيه (٢/ ٣٤١/ ١٩٨٢) . قال:أخبرنا أبو الحسن محمد بن القاسم الفارسي: حدثنا أبو بكر بن قريش: حدثنا الحسن بن سفيان: حدثنا قتيبة بن سعيد: حدثنا ابن لهيعة عن أبي الأسود عن عروة عن عائشة مرفوعًا بلفظ:\n\"البيت الذي يقرأ فيه القرآن يتراءى لأهل السماء كما تتراءى النجوم لأهل الأرض\".\nوهذا إسناد جيد إن ثبتت عدالة وحفظ أبي بكر بن قريش؛ فإني لم أعرفه، وكذلك الراوي عنه.\n<span data-type=\"title\" id=toc-3393>٣٣٨٤ </span>- (تبدأ الخيل يوم وردها) .\nضعيف جدًا\nأخرجه ابن ماجه (٢٤٨٤)، والبخاري في \"التاريخ\" (٣/ ١/ ٣١٥) معلقًا عن أبي الجعد عبد الرحمن بن عبد الله عن كثير بن عبد الله بن عمرو بن عوف المزني عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته كثير هذا؛ فإنه متهم. قال البوصيري في \"الزوائد\" (ق١٧٣/ ٢):\n\"هذا إسناد ضعيف (!)؛ كثير بن عبد الله بن عمرو بن عوف كذبه","vol":"7","page":397},{"text":"الشافعي وأبو داود، وقال ابن حبان: روى عن أبيه عن جده نسخة موضوعة، لا يحل ذكرها في الكتب، ولا الرواية عنه إلا على جهة التعجب\".\nقلت: وأبوه: عبد الله بن عمرو مجهول، قال الذهبي: ما روى عنه سوى ابنه كثير.\nقلت: ونحوه أبو الجعد عبد الرحمن بن عبد الله؛ فإنه لم يرو عنه سوى اثنين، ولم يوثقه غير ابن حبان، فهو مجهول الحال.\n(تنبيهان):\nالأول: هكذا وقع الحديث في \"التاريخ\" بلفظ: \"تبدأ\"، ووقع في ابن ماجه \"يبدأ\". وهو خلاف ما في \"التهذيب\" و\"الزيادة على الجامع\"؛ فإنهما عزياه إليه باللفظ الأول. وفي \"النهاية\":\n\"الخيل مبدأة يوم الورد. أي: يبدأ بها في السقي قبل الإبل والغنم، وقد تحذف الهمزة فتصير ألفًا ساكنة\".\nوالآخر: قال السندي في \"حاشية ابن ماجه\": \"في \"الزوائد\": في إسناده عمرو بن عوف ضعيف. وفيه حفيده كثير بن عبد الله، قال الشافعي:....\". إلخ ما تقدم.\nقلت: وهذا مع عدم وروده في النسخة المخطوطة التي نقلت منها النص السابق؛ فإنه خطأ فاحش؛ لأن عمرو بن عوف صحابي معروف. ولعله أراد أن يقول: عبد الله بن عمرو بن عوف فسقط من قلمه: \"عبد الله بن\"، فظهر الخطأ. لكن يرد عليه قوله: \"وفيه حفيده كثير....\"؛ فإن كثيرًا هذا هو ابنه. فتأمل.","vol":"7","page":398},{"text":"ثم رأيت الحديث في \"كامل ابن عدي\" (٦/ ٦٢-٦٣) من هذه الطريق وقال: \"وعامة ما يرويه كثير لا يتابع عليه\".\n<span data-type=\"title\" id=toc-3394>٣٣٨٥ </span>- (تنزل القرآن فهو كلام الله ﷿) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٣٢٧/ ١-النسخة القديمة)، وابن عدي (٢٩٦/ ١) عن بقية بن الوليد عن عيسى بن إبراهيم عن موسى بن أبي حبيب عن الحكم بن عمير مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى بن أبي حبيب ضعفه أبو حاتم، ولم يلق الحكم بن عمير كما قال الذهبي، فهو منقطع.\nوعيسى بن إبراهيم - وهو ابن طهمان الهاشمي - متروك.\nوبقية مدلس وقد عنعنه.\n(تنبيه): قوله: \"تنزل\" كذا وقع في النسخو المشار إليها من \"المعجم\". وهي نسخة عتيقة صحيحة، بين راويها والمؤلف شخص واحد. وفي نسخة أخرى (١/ ١٥٦/ ١): \"ينزل\". والأول أصح. وفي ابن عدي: \"نزل\". وقد تصحف هذا على الحافظ السيوطي فذكره في \"الزيادة على الجامع الصغير\" (٧٣/ ١) بلفظ:\n\"تبرك بالقرآن....\".\nوفي \"الجامع الكبير\" (١/ ٣٩٦/ ١) بلفظ:\n\"تبارك بالقرآن ... \"!","vol":"7","page":399},{"text":"<span data-type=\"title\" id=toc-3395>٣٣٨٦ </span>- (تجب الصلاة على الغلام إذا عقل، والصوم إذا أطاق، وتجري عليه الشهادة والحدود إذا احتلم) .\nضعيف جدًا\nأخرجه ابن عدي (٥٠/ ٢) من طريق جويبر عن الضحاك عن ابن عباس مرفوعًا. وقال:\n\"جويبر؛ الضعف على حديثه ورواياته بين\".\nقلت: وهو ضعيف جدًا كما قال الحافظ.\nوالضحاك - وهو ابن مزاحم - لم يسمع من ابن عباس.\nوالحديث عزاه السيوطي للموهبي وحده في \"العلم\"، ففاته هذا المصدر العالي.","vol":"7","page":400},{"text":"<span data-type=\"title\" id=toc-3396>٣٣٨٧ </span>- (تجري الحسنات على صاحبها ما اختلج عليه قدم أو ضرب عليه عرق) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٢٧/ ٢) وعنه أبو نعيم في \"الحلية\" (١/ ٢٥٥) عن معاذ بن أبي بن كعب عن أبيه عن جده عن أبي بن كعب ﵁ أنه قال:\n\"يا رسول الله! ما جزاء الحمى؟ قال: ... \" فذكره، فقال أبي:\n\"اللهم! إني أسألك حمى لا تمنعني خروجًا في سبيلك، ولا خروجًا إلى بيتك، ولا مسجد نبيك. قال: فلم يمس أبي قط إلا وبه حمى\".\nقلت: وهذا إسناد ضعيف؛ معاذ بن محمد وأبوه وجده مجاهيل. قال ابن المديني:","vol":"7","page":400},{"text":"\"لا نعرف محمدًا هذا، ولا أباه، ولا جده في الرواية، وهذاإسناد مجهول\".\n<span data-type=\"title\" id=toc-3397>٣٣٨٨ </span>- (إن هؤلاء النوائح يجعلن يوم القيامة صفين في جهنم، صف عن يمينهم، وصف عن يسارهم، فينبحن على أهل النار كما تنبح الكلاب) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٧٧/ ١) من طريق سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا وقال:\n\"لم يروه عن يحيى إلا سليمان\".\nقلت: وهو ضعيف جدًا؛ فقد قال البخاري: \"منكر الحديث\". قال الذهبي:\n\"وقد مر لنا أن البخاري قال: من قلت فيه: منكر الحديث؛ فلا تحل رواية حديثه\".","vol":"7","page":401},{"text":"<span data-type=\"title\" id=toc-3398>٣٣٨٩ </span>- (تحروا الدعاء في الفيافي) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٣٤٣) عن عبيد بن محمد الصنعاني: حدثنا عبد الله بن قريش الصنعاني: حدثنا أبو مطر - واسمه منيع - عن مالك ابن أنس عن أبي حازم عن سهل بن سعد مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ منيع هو ابن ماجد بن مطر، ترجمه في \"اللسان\" بما يعطي أنه ضعيف.","vol":"7","page":401},{"text":"وعبد الله بن قريش كذا في الأصل. وفي \"اللسان\": \"فراس\" مكان: \"قريش\" ابن عم وهب بن منبه، ولم أجد له ترجمة.\nوعبيد بن محمد الصنعاني مجهول؛ كما في \"اللسان\" عن ابن القطان.\n(تنبيه): هكذا وقع الحديث في \"الحلية\". وعزاه السيوطي إليه بلفظ:\n\"تحروا الدعاء عند فيء الأفياء\"! .\nوتعقبه المناوي بقوله:\n\"كذا في نسخ الكتاب. والذي وقفت عليه في نسخ \"الحلية\": تحروا الدعاء في الفيافي\".\nقلت: وفي معنى لفظ السيوطي حديث آخر مضى برقم (٢٦٣٦) .\n<span data-type=\"title\" id=toc-3399>٣٣٩٠ </span>- (تبارك مصرف القلوب) .\nضعيف\nرواه ابن منده في \"المعرفة\" (٢/ ٣٠٢/ ١) عن محمد بن خالد ابن عثمة: حدثني موسى بن يعقوب عن عبد الرحمن بن عبد الله بن المنيب عن أبي بكر بن سليمان بن أبي حثمة أن رسول الله - ﷺ - جاء بيت زيد بن حارثة فاستأذن، فأذنت له زينب ولا خمار عليها، فألقت كم درعها عن رأسها، فسألها عن زيد، فقالت: ذهب قريبًا يا رسول الله! قالت: فقام رسول الله - ﷺ - وله همهمة، قالت: فاتبعته فسمعته يقول: (فذكره) فما زال يقولها حتى تغيب.\nقلت: وهذا إسناد ضعيف؛ فإنه مرسل، وعبد الرحمن بن عبد الله بن المنيب لم أجد له ترجمة. وسائر رجاله موثقون.\nوحديث الترجمة أورده السيوطي في \"الزيادة على الجامع الصغير\" من رواية","vol":"7","page":402},{"text":"الطبراني عن أم سلمة. ولم أره في \"مجمع الزوائد\" لنتعرف به علته.\n<span data-type=\"title\" id=toc-3400>٣٣٩١ </span>- (تحروا الصدق وإن رأيتم أن فيه الهلكة؛ فإن فيه النجاة) .\nضعيف\nرواه ابن أبي الدنيا في \"الصمت\" (٣/ ٢١/ ١) عن محمد بن يحيى الأنصاري عن منصور بن المعتمر قال: قال رسول الله - ﷺ - ...\nقلت: وهذا إسناد ضعيف لإعضاله؛ فإن منصور بن المعتمر إنما يروي عن التابعين.","vol":"7","page":403},{"text":"<span data-type=\"title\" id=toc-3401>٣٣٩٢ </span>- (تحفة المؤمن في الدنيا الفقر) .\nضعيف\nرواه الديلمي (٢/ ١/ ٤٦) من طريق ابن السني عن عثمان بن خرزاذ: حدثنا محمد بن عبد الله بن عمار: حدثنا مسرة بن صفوان عن أبي حاجب عن عبد الرحمن بن غنم عن معاذ بن جبل مرفوعًا.\nقلت: وهذا إسناد فيه جهالة؛ أبو حاجب ومسرة بن صفوان لم أعرفهما. وأما السخاوي فقد قال في \"المقاصد\" (ص١٤١-طبع الهند):\n\"وسنده لا بأس به، وهو عند الديلمي أيضًا عن ابن عمر بسند ضعيف جدًا\".\nوأما المناوي فقال في شرحه على \"الجامع\":\n\"وفيه يعقوب بن الوليد المدني، قال الذهبي في \"الضعفاء\": كذبه أحمد والناس. وقال السخاوي: حرف اسمه على بعض رواته فسماه إبراهيم. وللحديث طرق كلها واهية\".","vol":"7","page":403},{"text":"قلت: ويعقوب هذا ليس في إسناد الديلمي كما ترى، إلا أن يكون سقط من النسخة أو من قلمي، وهو بعيد جدًا، كيف لا، ولو كان ثابتًا فيه لما قال السخاوي: لا بأس به، لعله في إسناد حديث ابن عمر الذي ضعفه السخاوي جدًا. والله أعلم.\n(تنبيه): كلام السخاوي الذي نقلته آنفًا، حكاه المناوي تحت حديث: \"تحفة المؤمن الموت\"، من قول الحافظ العراقي! فلا أدري هل الوهم من المناوي أم السخاوي، والأول هو الأقرب. والله أعلم.\n<span data-type=\"title\" id=toc-3402>٣٣٩٣ </span>- (تحفة الملائكة تجمير المساجد) .\nضعيف\nرواه الديلمي (٢/ ١/ ٤٧) من طريق أبي الشيخ معلقًا عن محمد ابن أحمد بن الحارث: حدثنا أبي: حدثنا حريث مؤذن مسجد بني أمية عن الحسن عن سمرة مرفوعًا.\nقلت: إسناده ضعيف؛ الحسن - وهو البصري - مدلس وقدعنعنه.\nوحريث - وهو ابن السائب التميمي المؤذن -، قال الحافظ:\n\"صدوق يخطىء\".\nومحمد بن أحمد بن الحارث وأبوه لم أعرفهما.","vol":"7","page":404},{"text":"<span data-type=\"title\" id=toc-3403>٣٣٩٤ </span>- (تخيروا لنطفكم؛ فإن النساء تلدن أشباه إخوانهن وأشباه أخواتهن) .\nموضوع\nرواه ابن عدي (٣٠٤/ ٢)، وعنه ابن عساكر (١٥/ ١٣٤/ ٢) عن عيسى بن ميمون عن القاسم بن محمد عن عائشة مرفوعًا.","vol":"7","page":404},{"text":"أورده في ترجمة عيسى هذا في جملة أحاديث ثم قال:\n\"وعامة ما يرويه لا يتابعه عليه أحد\". وروى عن ابن معين أنه قال:\n\"هو ليس بشيء\". وعن البخاري:\n\"صاحب مناكير\"، وفي موضع آخر: \"منكر الحديث\". والنسائي:\n\"متروك الحديث\".\nقلت: وقال ابن حبان:\n\"يروي أحاديث كلها موضوعات\". ولهذا لم يحسن السيوطي بإيراده الحديث في \"الجامع الصغير\" من رواية ابن عدي هذه!\nومن هذا الوجه أخرجه ابن منده في \"المعرفة\" (٢/ ٢٩٩/ ١) لكنه قال: سمعت هشام بن عروة يحدث عن أبيه عنها بلفظ:\n\"تخيروا لنطفكم، وانظروا أين تضعونها؛ فإن النساء....\".\n<span data-type=\"title\" id=toc-3404>٣٣٩٥ </span>- (تداركوا الغموم والهموم بالصدقات يكشف الله ضركم وينصركم على أعدائكم، ويثبت عند الشدائد أقدامكم) .\nموضوع\nأخرجه الديلمي (٢/ ٣٦) عن ميسرة بن عبد ربه عن عمر بن سليمان عن مكحول عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد موضوع؛ ميسرة بن عبد ربه كذاب مشهور كما قال الذهبي. وقد سرقه منه بعض المتهمين بالكذب، فرواه أبو الحسين البوشنجي في \"جزء من حديثه\" (١١٦/ ١-٢) عن عيسى بن أبان - العبد الصالح - عن","vol":"7","page":405},{"text":"عبد المنعم عن الفرج بن فضالة عن عمر بن سليمان به، دون الشطر الثاني منه.\nقلت: وهذا إسناد هالك؛ عبد المنعم هذا إما ابن إدريس اليماني، وإما ابن بشير المصري، وكلاهما متهم بالكذب، والمصري متهم بالوضع أيضًا.\nوالفرج بن فضالة ضعيف.\nوعيسى بن أبان لم أعرفه الآن.\n<span data-type=\"title\" id=toc-3405>٣٣٩٦ </span>- (تداووا من ذات الجنب بالقسط البحري والزيت) .\nضعيف\nأخرجه الترمذي (٢/ ٩)، والحاكم (٤/ ٤٠٥) - واللفظ له -؛ والطيالسي (٦٨٦)، وعنه أحمد (٤/ ٣٦٩) من طريق خالد الحذاء عن ميمون أبي عبد الله عن زيد بن أرقم مرفوعًا. وقال الترمذي:\n\"حديث حسن غريب صحيح\"! وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي، وهو من عجائبه؛ فإن الجمهور قد ذهبوا إلى تضعيف ميمون هذا، ولم يخالف فيه غير ابن حبان، ولذلك جزم الحافظ في \"التقريب\" بضعفه! على أنه قد اضطرب في متنه:\nفرواه خالد عنه هكذا. وقال قتادة عنه بلفظ:\n\"أن النبي - ﷺ - كان ينعت الزيت والورس من ذات الجنب\".\nأخرجه الترمذي وصححه أيضًا!","vol":"7","page":406},{"text":"<span data-type=\"title\" id=toc-3406>٣٣٩٧ </span>- (الأشعريون في الناس كصرة فيها مسك) .\nضعيف\nأخرجه ابن سعد في \"الطبقات\" (١/ ٣٤٩) من طريق محمد بن","vol":"7","page":406},{"text":"إسحاق عن الزهري وعكرمة بن خالد وعاصم بن عمر بن قتادة قالوا:\nوقدم الأشعريون على رسول الله - ﷺ - وهم خمسون رجلًا، فيهم أبو موسى الأشعري وإخوة لهم، ومعهم رجلان من عك، وقدموا في سفن في البحر، وخرجوا بجدة، فلما دنوا من المدينة جعلوا يقولون:\nغدًا نلقى الأحبة * * * محمدًا وحزبه\nثم قدموا فوجدوا رسول الله - ﷺ - في سفره بخيبر. ثم لقوا رسول الله - ﷺ - فبايعوا وأسلموا، فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله فيه عنعنة ابن إسحاق.\n<span data-type=\"title\" id=toc-3407>٣٣٩٨ </span>- (ما هلكت أمة قط إلا بالشرك بالله ﷿، وما أشركت أمة حتى يكون بدء شركها التكذيب بالقدر) .\nضعيف\nرواه ابن أبي عاصم في \"السنة\" رقم (٣٢٢-بتحقيقي)، والطبراني في \"الصغير\" (٢٢٠)، والمخلص في \"حديثه\" كما في \"المنتقى منه\" (١٢/ ١٦/ ١)، وتمام (١٢٤/ ٢)، والآجري في \"الشريعة\" (ص١٩١)، واللالكائي في \"السنة\" (١/ ١٤٢/ ٢)، وابن عساكر (٢/ ٢١١/ ١) و(١٣/ ١٩٣/ ٢و١٥/ ١٧٢/ ١)، والباغندي في مسند \"عمر بن عبد العزيز\" (ص١٠) عن عمر بن يزيد النصري عن عمرو بن مهاجر - صاحب حرس عمر بن عبد العزيز - عن عمر بن عبد العزيز عن يحيى بن القاسم عن أبيه عن جده عبد الله بن عمرو بن العاص مرفوعًا.\nثم رواه اللالكائي من طريق آخر عن سلمة بن علي أن الزبيدي حدثه أن الزهري حدثه عن عمر بن عبد العزيز مرفوعًا.","vol":"7","page":407},{"text":"وهو - على إرساله - شديد الضعف؛ فمسلمة بن علي الخشني متروك.\nقلت: وهذا إسناد ضعيف؛ يحيى بن القاسم وأبوه لا يعرفان، أوردهما ابن أبي حاتم (٣/ ٢/ ١١١و٤/ ٢/ ١٨٢) بهذه الرواية، ولم يذكر فيهما جرحًا ولا تعديلًا.\nوكذلك أوردهما ابن حبان في \"الثقات\" (١/ ١٨٥و٢/ ٣٠٢) !\nوعمر بن يزيد النصري - بالصاد المهملة، ووقع في \"الميزان\" و\"اللسان\" بالمعجمة، وهو خطأ - قال العقيلي في \"الضعفاء\" (ص٢٨٩):\n\"يخالف في حديثه\". وقال ابن حبان:\n\"يقلب الأسانيد، ويرفع المراسيل\".\nوأورده أيضًا في \"الثقات\" (٢/ ١٩٨) وقال:\n\"من أهل الشام، يروي عن الزهري، روى عنه عمر بن واقد، في روايته أشياء، وعمر بن واقد لا شيء\".\nوقد وثقه دحيم، وذكره أبو زرعة الدمشقي في ثقات الشاميين، ولعلهما أعرف به من غيرهما؛ فقد قيل: أهل مكة أدرى بشعابها.\nوالحديث قال الهيثمي في \"المجمع\" (٧/ ٢٠٤):\n\"رواه الطبراني في \"الكبير\" و\"الصغير\" وفيه عمر بن يزيد النصري - من بني نصر - ضعفه ابن حبان، وقال: يعتبر به\".\nوروى الآجري (ص١٩٣) عن بقية بن الوليد عن يحيى بن مسلم عن بحر السقا عن أبي حازم عن أبي هريرة ﵁ عن النبي - ﷺ -:","vol":"7","page":408},{"text":"\"ما كانت زندقة إلا كان أصلها التكذيب بالقدر\".\nوهذا إسناد واه جدًا، بحر - وهو ابن كنيز السقاء - متروك؛ كما في \"المجمع\" (٧/ ٢٠٦) . وقال الحافظ: \"ضعيف\".\nويحيى بن مسلم؛ قال الذهبي:\n\"شيخ من أشياخ بقية، لا يعرف، ولا يعتمد عليه، وخبره باطل\"، ثم ساق له حديثًا آخر.\nوبقية مدلس معروف.\n<span data-type=\"title\" id=toc-3408>٣٣٩٩ </span>- (ترك السلام على الضرير خيانة) .\nضعيف\nرواه الديلمي (٢/ ١/ ٤٥) عن كثير بن أبي صابر: حدثنا سفيان ابن عيينة عن على بن زيد عن سعيد بن المسيب عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علي بن زيد - وهو ابن جدعان - ضعيف لسوء حفظه.\nوكثير بن أبي صابر لم أعرفه.","vol":"7","page":409},{"text":"<span data-type=\"title\" id=toc-3409>٣٤٠٠ </span>- (تزوجوا النساء؛ فإنهن يأتينكم بالمال) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٧/ ٢/ ١): أبو أسامة عن هشام بن عروة عن أبيه مرفوعًا.\nوأخرجه أبو داود في \"المراسيل\" (١٨٠/ ٢٠٣) من طريق آخر عن أبي أسامة.\nقلت: وهذا سند مرسل صحيح. وقد وصله أبو السائب سلم بن جنادة فقال: حدثنا أبو أسامة عن هشام بن عروة عن أبيه عن عائشة مرفوعًا به.","vol":"7","page":409},{"text":"أخرجه البزار (ص١٤٢-زوائده)، والحاكم (٢/ ١٦١)، والخطيب في \"التاريخ\" (٩/ ١٤٧)، والديلمي (١/ ١/ ٢٩)، وقال الحاكم:\n\"صحيح على شرط الشيخين ولم يخرجاه؛ لتفرد سلم بن جنادة بإسناده، وسلم ثقة مأمون\"، ووافقه الذهبي!\nقلت: وفيه أمران:\nالأول: أن ابن جنادة لم يخرج له من الستة سوى الترمذي وابن ماجه، فليس هو على شرط الشيخين.\nوالآخر: أن ابن جنادة - وإن كان ثقة - فهو ربما خالف؛ كما قال الحافظ في \"التقريب\"، وقد خالف ابن أبي شيبة - وكذا غيره - في إسناده، كما يشعر به قول الهيثمي أو الحافظ في \"زوائد البزار\":\nقلت: \"رواه غير واحد مرسلًا، ولا نعلم أحدًا ذكر عائشة إلا أبو أسامة\".\nكذا في النسخة وهي رديئة جدًا، ولعل الأصل \"أبو السائب\"؛ فهو الذي تفرد بذكر عائشة فيه، على أنه لم يثبت على ذلك؛ فقد ذكر الخطيب بعد أن أخرجه من طريق الحسين المحاملي عن أبي السائب به:\n\"قال أبو السائب: سلم بن جنادة - في موضع آخر - عن هشام عن أبيه، وليس عن عائشة\".\nقلت: فقد اتفق أبو السائب مع الثقات على إرساله، فهو الصواب.\nوعليه؛ فالحديث علته الإرسال. وجرى الهيثمي على ظاهر إسناده فقال في \"مجمع الزوائد\" (٤/ ٢٥٥):\n\"رواه البزار، ورجاله رجال الصحيح خلا سلم بن جنادة (الأصل مسلم بن جياد) وهو ثقة\".","vol":"7","page":410},{"text":"وأما قول المناوي عقبه:\n\"قال المصنف: وله شواهد، منها خبر الثعلبي عن ابن عجلان أن رجلًا شكى إلى النبي - ﷺ - الفقر، فقال: عليك بالباءة\".\nفهذا مع أنه معضل، فلا ندري ما حال الإسناد إلى ابن عجلان.\nوأما الشواهد الأخرى، فلم أستحضر حتى الآن شيئًا منها. وما إخال فيها ما يصلح شاهدًا. ولعل منها ما أخرجه السهمي في \"تاريخ جرجان\" (٢٠٠) من طريق حسين بن علوان عن هشام بن عروة عن أبيه عن عائشة مرفوعًا بلفظ:\n\"عليكم بالتزويج؛ فإنه يحدث الرزق\".\nوحسين بن علوان كذاب وضاع.\nوفي الباب: \"التمسوا الرزق في النكاح\"، وهو ضعيف مضى برقم (٢٤٨٧) .\n<span data-type=\"title\" id=toc-3410>٣٤٠١ </span>- (تزوجوا في الحجر الصالح؛ فإن العرق دساس) .\nموضوع\nرواه الديلمي (٢/ ١/ ٣٠) عن الموقري عن الزهري عن أنس مرفوعًا.\nقلت: هذا موضوع؛ آفته الموقري - واسمه الوليد بن محمد - اتفقوا على تضعيفه، بل قال محمد بن عوف:\n\"كذاب\". وقال ابن حبان:\n\"روى عن الزهري أشياء موضوعة لم يروها الزهري قط، وكان يرفع المراسيل، ويسند الموقوف، لا يجوز الاحتجاج به بحال\".","vol":"7","page":411},{"text":"ومنه تعلم تساهل الحافظ العراقي في اقتصاره على تضعيف هذا الإسناد، فقال في \"تخريج الإحياء\" (٢/ ٣٨):\nرواه أبو منصور الديلمي في \"مسند الفردوس\" من حديث أنس. وروى أبو موسى المديني في كتاب \"تضييع العمر والأيام\" من حديث ابن عمر: \"وانظر في أي نصاب تضع ولدك؛ فإن العرق دساس\"، وكلاهما ضعيف.\nوالحديث رواه ابن عدي أيضًا من طريق الموقري كما في \"المناوي\".\n<span data-type=\"title\" id=toc-3411>٣٤٠٢ </span>- (تسعة أعشار الرزق في التجارة، والجزء الباقي في السابياء) .\nضعيف\nرواه أبو عبيد في \"الغريب\" (٥٢/ ٢): حدثنا هشيم قال: أخبرنا داود بن أبي هند عن نعيم بن عبد الرحمن الأزدي يرفعه.\nقال هشيم: يعني بـ (السابيا): النتاج.\nقلت: وهذا إسناد ضعيف لإرساله؛ نعيم بن عبد الرحمن الأزدي أورده ابن أبي حاتم (٤/ ١/ ٤٦١) بهذه الرواية عنه، ولم يذكر فيه جرحًا ولا تعديلًا، فقال:\n\"روى عن النبي - ﷺ -، مرسل، وروى عن أبي هريرة. روى عنه داود بن أبي هند\".\nوقد تابعه يحيى بن جابر الطائي، وهو ثقة من أتباع التابعين.\nأخرجه سعيد بن منصور في \"سننه\" كما في \"الجامع\"؛ قرنه بنعيم بن عبد الرحمن الأزدي.","vol":"7","page":412},{"text":"<span data-type=\"title\" id=toc-3412>٣٤٠٣ </span>- (تسمونهم محمدًا ثم تسبونهم!!) .\nضعيف\nرواه أبو يعلى في \"مسنده\" (١٦٦/ ٢) عن الطيالسي، وكذا البزار (ص٢٤٣)، والحاكم (٤/ ٢٩٣)، والحافظ ابن بكير في \"فضائل من اسمه أحمد ومحمد\" (٥٩/ ١)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٢٨٦)، والعقيلي في \"الضعفاء\" (٩٤)، وابن عدي (٦٦/ ٢) عن الحكم بن عطية عن ثابت عن أنس مرفوعًا، وقال البزار:\n\"لا نعلم رواه عن ثابت إلا الحكم، وهو بصري لا بأس به، وضعفه جماعة\".\nقلت: ضعفه أبو الوليد، وقال النسائي:\n\"ليس بالقوي\". ووثقه ابن معين، وقال أحمد: \"لا بأس به\". وقال ابن عدي:\n\"هو عندي ممن لا بأس به، يكتب حديثه\".\nوقال الحافظ في \"التقريب\":\n\"صدوق له أوهام\".\nوساق له الذهبي هذا الحديث في مناكيره، وقال في \"تلخيص المستدرك\" - عقب قول الحاكم: \"تفرد به الحكم بن عطية عن ثابت\" -:\n\"قلت: الحكم وثقه بعضهم، وهو لين\".","vol":"7","page":413},{"text":"<span data-type=\"title\" id=toc-3413>٣٤٠٤ </span>- (تعلموا مناسككم؛ فإنها من دينكم) .\nضعيف\nرواه الديلمي (٢/ ١/ ٢٨) من طريق الطبراني: حدثنا الحسين ابن المتوكل: حدثنا سريج بن النعمان: حدثنا جعفر بن يزيد عن عبادة بن نسي","vol":"7","page":413},{"text":"عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا سند ضعيف، وجعفر بن يزيد لم أعرفه.\nوالحسين بن المتوكل - وهو ابن أبي السري - ضعيف؛ كما في \"التقريب\".\nوالحديث عزاه السيوطي لابن عساكر عن أبي سعيد. قتعقبه المناوي بأنه خرجه أيضًا الطبراني وأبو نعيم. ولم يتكلم على إسناده بشيء!\nورواه ابن عساكر في \"التاريخ\" (٨/ ٤٣٧/ ١)، ووقع فيه: (جعفر بن زيد) . ولم أعرفه أيضًا.\n<span data-type=\"title\" id=toc-3414>٣٤٠٥ </span>- (بعثت إلى الناس كافة، فإن لم يستجيبوا لي فإلى العرب، فإن لم يستجيبوا لي فإلى قريش، فإن لم يستجيبوا لي فإلى بني هاشم، فإن لم يستجيبوا لي فإلى وحدي) .\nموضوع\nأخرجه ابن سعد (١/ ١٩١-١٩٢): أخبرنا محمد بن عمر الأسلمي: حدثني أبو عتبة إسماعيل بن عياش عن بحير بن سعد عن خالد بن معدان مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ كذاب.\nثم هو مرسل.","vol":"7","page":414},{"text":"<span data-type=\"title\" id=toc-3415>٣٤٠٦ </span>- (هلاك أمتي في العصبية، والقدرية، والرواية من غير ثبت) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١١١/ ١)، والعقيلي","vol":"7","page":414},{"text":"في \"الضعفاء\" (ص٤٥٢)، وابن أبي عاصم في \"السنة\" (٣٢٦)، وأبو العباس الأصم في \"حديثه\" (٣/ ١٤٥/ ١)، (رقم٧٥-منسوختي)، وأبو الحسن القاضي الشريف في \"المشيخة\" (٢/ ١٨٨)، وأبو نعيم في \"المستخرج على صحيح مسلم\" (١/ ٩/ ١-٢)، والرامهرمزي في \"المحدث الفاصل\" (ص١١٣)، وابن عدي في مقدمة \"الكامل\" (ص٢٢٧-طبع بغداد)، واللالكائي في \"السنة\" (١/ ١٤٤/ ٢) من طرق عن هارون بن هارون عن مجاهد عن ابن عباس مرفوعًا.\nوأخرجه الدولابي في \"الكنى\" (٢/ ٤٩) - وكذا العقيلي - من طريق بقية ابن الوليد قال: حدثنا هارون بن هارون أبو العلاء الأزدي عن عبد الله بن زياد عن مجاهد به. وقال العقيلي:\n\"هذا أشبه؛ لأن عبد الله بن زياد بن سمعان يحتمل\".\nقلت: يعني - والله أعلم - أن ابن سمعان متهم بالكذب، فهو يحتمل هذا الحديث المنكر أن يكون هو الذي رواه، فهو آفته، وليس هو هارون بن هارون؛ فإنه لم يتهم، وكان ضعيفًا. وابن سمعان كذبه مالك وأحمد وابن معين وغيرهم. ولذلك أورده ابن الجوزي في \"الموضوعات\" وقال:\n\"موضوع؛ ابن سمعان كذاب، وهو المتهم به\".\nوتعقبه السيوطي في \"اللآلي\" (١/ ٢٦٣) بما أخرجه الطبراني في \"الأوسط\" من طريق محمد بن إبراهيم الشامي: حدثنا سويد بن عبد العزيز عن الأوزاعي عن يحيى بن أبي كثير عن عبد الله بن أبي قتادة عن أبيه مرفوعًا به وقال:\n\"سويد ضعيف\".","vol":"7","page":415},{"text":"كذا قال، والشامي شر منه، فما كان ينبغي السكوت عنه، ولذلك تعقبه ابن عراق في \"تنزيه الشريعة\" فقال:\n\"قلت: لكن الراوي له عن سويد محمد بن إبراهيم الشامي كذاب، فخرج عن الاستشهاد به\".\nومن هذا الوجه رواه ابن عدي أيضًا (ص٢٢٩) .\nوجملة القول؛ أن ابن الجوزي قد أصاب في حكمه على الحديث بالوضع. والله أعلم.\nوقد رواه هارون بن هارون على وجه آخر فقال: عن ربيعة بن أبي عبد الرحمن رفعه؛ فأرسله.\nأخرجه الحارث بن أبي أسامة في \"مسنده\" (١٨٦-زوائده) .\nوهذا الاضطراب مما يؤكد ضعف هارون هذا، والله أعلم.\n<span data-type=\"title\" id=toc-3416>٣٤٠٧ </span>- (تعلموا العلم ثم اعملوا به، فوالله لا تؤجروا حتى تعملوا به، إن العلماء سمتهم الرعاية، وإن السفهاء سمتهم الرواية) .\nضعيف جدًا\nرواه أبو عثمان البجيرمي في \"الفوائد\" (٣/ ١٦/ ٢) عن نصر بن الحسين البخاري: حدثنا عيسى بن موسى (غنجار) عن محمد بن الفضل ابن عطية عن أبان بن صالح عن الحسن عن انس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن الفضل بن عطية، قال الحافظ:\n\"كذبوه\".","vol":"7","page":416},{"text":"والشطر الأول من الحديث أورده السيوطي في \"الجامع\" من رواية أبي الحسن ابن الأخرم المديني في \"أماليه\" عن أنس، ولم يتكلم المناوي على إسناده بشيء.\nوقد وقفت على إسناده في \"فوائد ابن عليك النيسابوري\" (٢٤١/ ١) أخرجه من طريق الحسين بن داود البلخي: حدثنا شقيق بن إبراهيم البلخي: حدثنا أبو هاشم الأبلي عن أنس به.\nوأخرجه ابن عساكر (١٥/ ١٢٨/ ٢) عن أبي الدرداء مرفوعًا، وفيه عثمان ابن فائد: حدثنا بكر بن خنيس، وكلاهما ضعيف.\nوروي من طريق أخرى عن بكر بن خنيس بإسناده عن معاذ بن جبل، وهو مخرج في \"تخريج اقتضاء العلم العمل\" (رقم ٧و٨) .\n<span data-type=\"title\" id=toc-3417>٣٤٠٨ </span>- (تعلموا من أمر النجوم ما تهتدوا به في ظلمات البر والبحر ثم انتهوا، ومن أمر النساء ما يحل لكم وما يحرم عليكم ثم انتهوا، ومن الأنساب ما تصلوا به أرحامكم ثم انتهوا) .\nضعيف\nرواه الديلمي (٢/ ١/ ٢٧) من طريق ابن السني معلقًا عن هانىء ابن يحيى عن مبارك بن فضالة عن عبد الله بن عمر عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا سند ضعيف؛ مبارك بن فضالة صدوق، ولكنه يدلس ويسوي.\nوهانىء بن يحيى - وهو أبو مسعود السلمي -، قال ابن حبان في \"الثقات\":\n\"يخطىء\".","vol":"7","page":417},{"text":"والحديث عزاه السيوطي لابن مردويه والخطيب في \"كتاب النجوم\" عن ابن عمر بالشطر الأول منه، وذكر المناوي أن عبد الحق قال:\n\"ليس إسناده مما يحتج به\". وقال ابن القطان:\n\"فيه من لا أعرفه\".\nقال المناوي: \"لكن رواه ابن زنجويه من طريق آخر، وزاد: وتعلموا ما يحل لكم من النساء ويحرم عليكم ثم انتهوا\".\nقلت: ثم رأيت قول عبد الحق المذكور في كتابه \"الأحكام\" (ق٨/ ١-٢) .\nرواه من طريق أبي نعيم بسنده عن هانىء بن يحيى به مختصرًا دون الجملة الوسطى.\n<span data-type=\"title\" id=toc-3418>٣٤٠٩ </span>- (تعمل هذه الأمة برهة بكتاب الله، ثم تعمل برهة بسنة رسول الله - ﷺ -، ثم تعمل بالرأي، فإذا عملوا بالرأي، فقد ضلوا وأضلوا) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٤٠٤)، وابن عبد البر في \"الجامع\" (٢/ ١٣٤) عن عثمان بن عبد الرحمن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ عثمان هذا هو الوقاصي، قال الحافظ:\n\"كذبوه\".\nلكن أخرجه ابن عبد البر من طريق محمد بن الليث قال: حدثنا جبارة بن المغلس قال: حدثنا حماد بن يحيى الأبح عن الزهري به.","vol":"7","page":418},{"text":"وهذا إسناد ضعيف؛ الأبح هذا، صدوق يخطىء.\nوجبارة ضعيف.\nومحمد بن الليث هو أبو بكر الجوهري، وثقه الخطيب (٣/ ١٩٦) .\nوأخرجه في كتابه \"الفقيه والمتفقه\" (ق١٠٧/ ٢) من الوجهين.\nوقال ابن قدامة في \"المنتخب\" (ق٢٠٠/ ١) .\nقال عبد الله: \"عرضت على أبي أحاديث سمعتها من جبارة الكوفي، منها هذا الحديث، فأنكره أبي جدًا\".\nقلت: هذا ذكره عبد الله في كتاب أبيه \"العلل ومعرفة الرجال\" (٦/ ١٥٦-١٦٠)، وفيه زيادة بعد قوله: جبارة الكوفي، وهي:\n\"فقال في بعضها: هي موضوعة أو هي كذب منها: ... \" إلخ.\n<span data-type=\"title\" id=toc-3419>٣٤١٠ </span>- (تفتح أبواب السماء، ويستجاب الدعاء في أربعة مواطب: عند التقاء الصفين في سبيل الله، وعند نزول الغيث، وعند إقامة الصلاة، وعند رؤية الكعبة) .\nضعيف جدًا\nأخرجه الحافظ ابن حجر في \"نتائج الأفكار\" (٧٩/ ١) من طريق عفير بن معدان عن سليم بن عامر عن أبي أمامة قال: سمعته يحدث عن النبي - ﷺ - قال: ... فذكره، وقال:\n\"هذا حديث غريب، أخرجه البيهقي في \"المعرفة\"، وأشار إليه في \"السنن\"، وإلى ضعفه بعفير بن معدان، وهو شامي ضعيف، وللحديث شاهد ... \".","vol":"7","page":419},{"text":"ثم ساقه من طريق الطبراني في \"الدعاء\": حدثنا سعيد بن سنان: حدثنا عمرو ابن عوف: حدثنا حفص بن سليمان عن عبد العزيز بن رفيع عن سالم بن عبد الله بن عمر عن أبيه ﵁ مرفوعًا: \"تفتح أبواب السماء لخمس ... \"؛ فذكر نحوه، لكن ذكر: \"الأذان\" بدل: \"الإقامة\"، ولم يذكر رواية الكعبة، وزاد: \"ولقراءة القرآن، ولدعوة المظلوم\"، وسنده ضعيف أيضًا من أجل حفص.\nوذكره الهيثمي في \"المجمع\" (١٠/ ١٥٥) وقال:\n\"رواه الطبراني، وفيه عفير بن معدان، وهو مجمع على ضعفه\".\nقلت: ومن طريقه رواه أبو الفرج المقرىء في \"الأربعين في فضل الجهاد\" (رقم٨) .\n<span data-type=\"title\" id=toc-3420>٣٤١١ </span>- (ترفع البركة من البيت إذا كانت فيه الكناسة) .\nضعيف\nرواه الديلمي (٢/ ٤٧) من طريق أبي نعيم: حدثنا علي بن أحمد ابن نصر: حدثنا محمد بن عبد الرحمن بن صالح التمار: حدثنا عبد الواحد بن غياث: حدثنا حماد عن حميد عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ التمار وابن نصر لم أعرفهما.\nوعبد الواحد بن غياث (وفي الأصل: عتاب، وهو خطأ) ترجمه ابن أبي حاتم (٣/ ١/ ٢٣) وقال:\n\"روى عنه أبو زرعة، وسئل عنه فقال: صدوق\".\nومن فوقه من رجال مسلم.","vol":"7","page":420},{"text":"<span data-type=\"title\" id=toc-3421>٣٤١٢ </span>- (تعوذوا بالله من ثلاث فواقر: جار سوء إن رأى خيرًا كتمه، وإن رأى شرًا أذاعه، وزوجة سوء إن دخلت عليها لسنتك، وإن غبت عنها خانتك، وإمام سوء إن أحسنت لم يقبل، وإن أسأت لم يغفر) .\nضعيف جدًا\nأخرجه البخاري في \"التاريخ\" (٣/ ٢/ ٤٩٥)، والبيهقي في \"الشعب\"، والديلمي في \"مسند الفردوس\" (١/ ١/ ٤٨)، والذهبي في \"الميزان\" من طريق أشعث بن بزار: حدثنا علي بن زيد عن عمارة بن قيس مولى الزبير عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمارة هذا أورده البخاري في \"التاريخ\" ثم ابن أبي حاتم (٣/ ١/ ٣٦٨) ولم يذكرا فيه جرحًا ولا تعديلًا، فهو مجهول.\nوعلي بن زيد - وهو ابن جدعان - ضعيف.\nوأشعث بن بزار، قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".","vol":"7","page":421},{"text":"<span data-type=\"title\" id=toc-3422>٣٤١٣ </span>- (تقول النار للمؤمن يوم القيامة: جز يا مؤمن؛ فقد أطفأ نورك لهبي) .\nضعيف\nأخرجه الطبراني في \"الكبير\"، وتمام في \"الفوائد\" (١٤٣/ ٢)، والنعالي في \"حديثه\" (١٣٥/ ٢)، والماليني في \"الأربعين\" (١٢/ ٩)،","vol":"7","page":421},{"text":"وعبد الغني المقدسي في \"ذكر النار\" (٢٢٧/ ٢)، وأبو نعيم في \"الحلية\" (٩/ ٣٢٩) عن منصور بن عمار: أخبرنا بشير بن طلحة عن خالد بن دريك عن يعلى بن منية مرفوعًا.\nوكذا رواه أبو نعيم في \"الأمالي\" (١٦١/ ١)، والضياء في \"المنتقى من مسموعاته بمرو\" (٣٢/ ١)، والبيهقي في \"الشعب\" (١/ ٣٣٩-٣٤٠)، وابن عدي (٣٣٤/ ٢) وقال:\n\"لا يرويه عن بشير بن طلحة غير منصور بن عمار، وأرجو أنه لا يتعمد الكذب. وقال أبو حاتم: ليس بالقوي.\nوخالد بن دريك لم يسمع من يعلى\".\nقلت: وقد اضطرب منصور بن عمار في إسناده، فرواه تارة هكذا.\nوقال مرة: عن هقل بن زياد عن الأوزاعي عن خالد بن دريك به.\nأخرجه الخطيب في \"التاريخ\" (٩/ ٢٣٣) .\nومرة قال: عن خالد بن دريك به. فأسقط الواسطة بينه وبين خالد.\nأخرجه الخطيب أيضًا (٥/ ١٩٤) .\nوهذا الاختلاف مما يدل على ضعف الحديث، وعدم راويه إياه، والله أعلم.\nوقال البيهقي: \"تفرد به سليم بن منصور، وهو منكر\".\n<span data-type=\"title\" id=toc-3423>٣٤١٤ </span>- (تمام البر أن تعمل في السر عملك في العلانية) .\nضعيف\nرواه الطبراني (٣/ ٢٨٣/ ٣٤٢٠) عن أبي صالح: حدثنا","vol":"7","page":422},{"text":"ابن لهيعة عن عبد الرحمن بن زياد بن أنعم عن عتبة بن حميد عن عبادة بن نسي عن ابن غنم عن أبي مالك الأشعري قال: قلت: يا رسول الله! ما تمام البر؟ قال:\n\"أن تعمل....\" الحديث.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة وابن أنعم، وكذا عتبة بن حميد، ولكنه خير منهما.\nوقال الهيثمي (١٠/ ٢٩٠):\n\"رواه الطبراني، وفيه عبد الرحمن بن زياد بن أنعم وهو ضعيف لم يتعمد الكذب، وبقية رجاله وثقوا على ضعف في بعضهم\".\nثم ذكره عن أبي عامر السكوني مثله وقال:\n\"رواه الطبراني وفيه عبد الرحمن بن زياد أيضًا\".\nقلت: ومن طريق السكوني أورده السيوطي في \"الجامع\"، فتعقبه المناوي بطريق أبي مالك الأشعري فقال: \"ولو ضمه المصنف له لأحسن\".\nوهذا عندي لا شيء، ما دام أن الطريقين مدارهما على ابن زياد الضعيف! وغالب الظن أنه اضطرب في إسناده: فتارة قال: أبو مالك الأشعري، وأخرى: أبو عامر السكوني.\nثم وقفت على إسناد الطبراني عن أبي عامر السكوني، فإذا هو من طريق ابن لهيعة أيضًا يرويه يحيى بن بكير: حدثنا ابن لهيعة بإسناده المتقدم، إلا أنه قال: عن أبي عامر السكوني.\nأخرجه الطبراني في \"كنى المعجم الكبير\" (٢٢/ ٣١٧/ ٨٠٠) .","vol":"7","page":423},{"text":"ويبدو أن هذا من تخاليط ابن لهيعة بعد احتراق كتبه؛ فإن أبا صالح الحراني - واسمه عبد الغفار -، ويحيى بن بكير ثقتان، ففي رواية الأول قال: أبو مالك الأشعري، واسمه الحارث، وفي رواية الآخر قال: أبو عامر السكوني، وهذا أقرب إلى الصواب، فقد تابعهما ابن وهب: أخبرنا ابن لهيعة به، إلا أنه قال: أبو عامر الأشعري.\nأخرجه ابن قانع في \"معجم الصحابة\" في ترجمة أبي عامر الأشعري عن عبد الله بن هاني، وقيل: عبيد بن هاني.\nقلت: وهذا أصح؛ لأن ابن وهب صحيح الحديث عن ابن لهيعة.\n<span data-type=\"title\" id=toc-3424>٣٤١٥ </span>- (تكون لأصحابي هنيهة يغفرها الله لهم لصحبتي إياهم، يقتدي بهم من بعدهم يكبهم الله في النار على وجوههم) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ١٢٥) عن أحمد بن عبد الرحمن الوهبي: حدثنا أشهب بن عبد العزيز: حدثنا ابن لهيعة عن أبي عشانة عن عقبة بن عامر الجهني: حدثني حذيفة بن اليمان مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة سيىء الحفظ.\nوأحمد بن عبد الرحمن الوهبي - وهو ابن وهب بن مسلم المصري الملقب بـ (بحشل) -، قال الحافظ:\n\"صدوق تغير بآخرة\".\nقلت: وقد توبع كما يأتي.\nوالحديث قال الهيثمي في \"المجمع\" (٧/ ٢٣٤):","vol":"7","page":424},{"text":"\"رواه الطبراني في \"الأوسط\"، وفيه إبراهيم بن أبي الفياض، قال ابن يونس: يروي عن أشهب مناكير. قلت: وهذا مما رواه عن أشهب\".\nقلت: لكنه قد توبع من الوهبي كما رأيت ومن غيره كما يأتي، فالعلة من ابن لهيعة.\nوله شاهد من حديث علي ﵁ بلفظ:\n\"تكون لأصحابي زلة يغفرها الله تعالى لهم؛ لسابقتهم معي\".\nرواه ابن عساكر؛ كما في \"الجامع الكبير\" (١/ ٤١٢/ ٢) عن محمد ابن الحنيفة عن أبيه.\nوأخرجه ابن عدي في \"الكامل\" (٢١١/ ٢) عن منصور بن عمار: حدثنا ابن لهيعة عن يزيد بن أبي حبيب عن أبي الخير عن حذيفة مرفوعًا بهذا اللفظ.\nوابن لهيعة ضعيف كما عرفت، ومثله منصور بن عمار، وقد خولف في إسناده كما رأيت.\nثم رأيت الحديث عند ابن عساكر في \"تاريخ دمشق\" (٥٤/ ٤١٣) من طريق أبي طاهر العلوي عن ابن أبي فديك بسنده عن محمد ابن الحنفية عن أبيه، وأبو طاهر العلوي اسمه (أحمد بن عيسى) . وهو كذاب؛ كما قال الدارقطني.\n<span data-type=\"title\" id=toc-3425>٣٤١٦ </span>- (تمام النعمة: دخول الجنة، والفوز من النار) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٧٢٥)، والترمذي (٣/ ٢٦٨)، وأحمد (٥/ ٢٣١) من طريق أبي الورد بن ثمامة عن اللجلاج عن معاذ قال: مر النبي - ﷺ - على رجل يقول: اللهم إني أسألك تمام النعمة! قال: \"هل","vol":"7","page":425},{"text":"تدري ما تمام النعمة\"؟ قال: (فذكره) .\nثم مر على رجل يقول: اللهم إني أسألك الصبر، قال: \"قد سألت ربك البلاء، فسله العافية\".\nومر على رجل يقول: يا ذا الجلال والإكرام! قال: \"سل\". وقال الترمذي: \"حديث حسن\".\nقلت: ورجاله ثقات معروفون غير أبي الورد هذا لم يوثقه أحد، وأشار الدارقطني إلى جهالته بقوله:\n\"ما حدث عنه غير سعيد بن إياس الجريري\".\nلكنه تعقب بأنه روى عنه أيضًا شداد بن سعيد الراسبي، وشداد فيه ضعف، وقال الحافظ:\n\"أبو الورد بن ثمامة ... مقبول\".\n<span data-type=\"title\" id=toc-3426>٣٤١٧ </span>- (تمعددوا، واخشوشنوا، وانتضلوا، وامشوا حفاة) .\nضعيف جدًا\nرواه أبو بكر بن أبي شيبة في \"الأدب\" (١/ ١٣٦/ ٢) وفي \"المسند\" أيضًا (٢/ ١٢/ ٢)، وعنه الرامهرمزي في \"الأمثال\" (١٢٤/ ١): حدثنا عبد الرحيم بن سليمان عن عبد الله بن سعيد عن أبيه عن رجل من أسلم يقال له: ابن أدرع مرفوعًا.\nورواه أبو الحسن محمد بن أحمد الزعفراني في \"فوائد أبي شعيب\" (ق٧٨/ ١)، وابن عساكر (٩/ ٥٢/ ١) عن عبد الله بن سعيد بن أبي سعيد عن أبيه عن ابن أبي حدرد مرفوعًا، وقال ابن عساكر:","vol":"7","page":426},{"text":"\"كذا أخرج البغوي هذا الحديث في ترجمة عبد الله بن أبي حدرد معتقدًا أن ابن أبي حدرد هو عبد الله، إنما هو القعقاع بن عبد الله بن أبي حدرد، ابنه، كذلك رواه صفوان بن عيسى ويحيى بن زكريا بن أبي زائدة عن عبد الله بن سعيد المقبري، فيكون الحديث مرسلًا؛ لأن القعقاع لا صحبة له\".\nومن طريقه رواه ابن منده في \"المعرفة\" (٢/ ١٣٦/ ٢) وقال: (القعقاع بن أبي حدرد) .\nقلت: وعبد الله هذا متروك.\nوقال الحافظ العراقي في \"تخريج الإحياء\" (١/ ٢٦٥) .\n\"رواه البغوي والطبراني من حديث عبد الله بن أبي حدرد مرفوعًا، وفيه اختلاف، ورواه ابن عدي من حديث أبي هريرة، وكلاهما ضعيف\".\nقلت: وقد أطال الشيخ العجلوني في \"كشف الخفاء\" (١/ ٣١٦-٣١٧) الكلام في بيان الاختلاف المشار إليه في إسناده، تبعًا لأصله، ثم قال:\n\"ومداره على عبد الله بن سعيد، وهو ضعيف\".\nقلت: بل هو ضعيف جدًا كما ذكرنا، وإليه الحافظ بقوله في ترجمته:\n\"متروك\".\nفالاضطراب المشار إليه هو منه، لا من الرواة عنه.","vol":"7","page":427},{"text":"<span data-type=\"title\" id=toc-3427>٣٤١٨ </span>- (تواضعوا لمن تعلمون منه، وتواضعوا لمن تعلمون، ولا تكونوا من جبابرة العلماء، فيغلب جهلكم علمكم) .\nضعيف جدًا\nرواه الخطيب في \"الجامع\" (١/ ٣٥٠/ ٨٠٩)، والديلمي (٢/ ١/ ٣٦) من طريق ابن السني عن حجاج بن نصير عن عباد بن كثير عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عباد بن كثير - وهو البصري - متروك.\nوحجاج بن نصير ضعيف. لكن هذا توبع عند الخطيب دون قوله: \"فيغلب جهلكم علمكم\".\nونقل المناوي عن الذهبي أنه قال:\n\"رفعه لا يصح، وروي من قول عمر، وهو الصحيح\".","vol":"7","page":428},{"text":"<span data-type=\"title\" id=toc-3428>٣٤١٩ </span>- (تواضعوا، وجالسوا المساكين، تكونوا من كبراء الله، وتخرجوا من الكبر) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٨/ ١٩٧) عن خالد بن يزيد العمري: حدثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعًا، وقال:\n\"غريب من حديث نافع وعبد العزيز، لا أعام رواه عنه غير خالد بن يزيد العمري\".\nقلت: كذبه أبو حاتم ويحيى، وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".","vol":"7","page":428},{"text":"<span data-type=\"title\" id=toc-3429>٣٤٢٠ </span>- (كان إذا دهن لحيته بدأ بعنفقته) .\nموضوع\nأخرجه الطبراني في \"المعجم الأوسط\" (٨/ ٣٠٦/ ٧٦٢٥): حدثنا محمد بن المرزبان قال: حدثنا محمد بن مقاتل الرازي قال: حدثنا عيسى ابن إبراهيم القرشي عن الحكم بن عبد الله بن سعد الأيلي عن الزهري عن سعيد ابن المسيب عن عائشة قالت: ... فذكره. وقال:\n\"لم يروه عن الزهري إلا الحكم بن عبد الله، تفرد به عيسى بن إبراهيم\".\nقلت: وهو متروك؛ كما قال النسائي، وهو ابن طهمان الهاشمي. قال البخاري والنسائي:\n\"منكر الحديث\". وقال أبو حاتم:\n\"متروك الحديث\".\nوشيخه مثله، بل شر منه، قال أحمد:\n\"أحاديثه كلها موضوعة\".\nوكذبه السعدي وأبو حاتم، وتركه جماعة. وقال ابن حبان (١/ ٢٤٨):\n\"كان ممن يروي الموضوعات عن الأثبات\".\nومحمد بن مقاتل الرازي - وهو غير المروزي - ضعيف، قال الذهبي في \"الميزان\":\n\"تكلم فيه ولم يترك\".\nوأما (محمد بن المرزبان) شيخ الطبراني، فلم أجد له ترجمة، ويظهر أنه من شيوخه المعروفين؛ فقد رأيت الطبراني قد روى عنه في \"الأوسط\" (٢٧) حديثًا (ج٨رقم٧٦١٦-٧٦٣٣) .","vol":"7","page":429},{"text":"ومع كل تلك العلل المتقدمة اقتصر الهيثمي بإعلاله بـ (الحكم بن عبد الله) فقط، فقال (٥/ ١٧٠):\n\"رواه الطبراني في \"الأوسط\"، وفيه (الحكم بن عبد الله بن سعد الأيلي)؛ ضعيف جدًا، قال أحمد: أحاديثه كلها موضوعة\".\n<span data-type=\"title\" id=toc-3430>٣٤٢١ </span>- (تهادوا تحابوا، وهاجروا تورثوا أولادكم مجدًا، وأقيلوا الكرام عثراتهم) .\nضعيف جدًا\nرواه أبو الشيخ في \"الأمثال\" (٧٧/ ١٢٥)، والطبراني في \"الأوسط\" (١/ ١٥٠-١٥١)، والقضاعي (٥٥/ ٢)، وابن عساكر في \"التاريخ\" (٣٨/ ٧٩-٨٠) عن المثنى أبي حاتم عن عبد الله بن العيزار عن القاسم بن محمد بن أبي بكر عن عائشة مرفوعًا.\nثم رواه هو والدولابي (١/ ١٤٣) من هذا الوجه مختصرًا بلفظ:\n\"تهادوا تزدادوا حبًا\". قال الهيثمي (٤/ ١٤٦):\n\"والمثنى أبو حاتم لم أجد من ترجمه. وكذا عبيد الله بن العيزار\".\nقلت: أما المثنى فهو المثنى بن بكر العبد ي العطار أبو حاتم البصري: عن بهز ابن حكيم لا يتابع على حديثه؛ كما قال العقيلي في \"الضعفاء\" (ص٤٠٩) . وقال الدارقطني:\n\"المثنى بن بكر متروك\".","vol":"7","page":430},{"text":"<span data-type=\"title\" id=toc-3431>٣٤٢٢ </span>- (تهادوا؛ فإنه يضعف الحب، ويذهب بغوائل الصدر) .\nضعيف\nرواه القضاعي (٥٦/ ١) عن هلال بن العلاء قال: أخبرنا أبو سلمة","vol":"7","page":430},{"text":"التبوذكي قال: حدثتنا حبابة بنت عجلان عن أمها أم حفصة عن صفية بنت جرير عن أم حكيم بنت وداع الخزاعية مرفوعًا.\nقلت: وهذا إسناد ضعيف، حبابة هذه قال الذهبي:\n\"لا تعرف، ولا أمها، ولا صفية، تفرد عنها التبوذكي\".\nومن هذا الوجه أخرجه الطبراني في \"الكبير\" (٢٥/ ١٣٢/ ٣٩٣) وعنه الديلمي (٢/ ١/ ٣٧) .\n<span data-type=\"title\" id=toc-3432>٣٤٢٣ </span>- (التثاؤب الشديد والعطسة الشديدة من الشيطان) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٥٨) عن عمرو بن عبد الرحمن بن عمرو بن قيس عن يحيى بن عبد الله بن محمد بن صيفي عن أم سلمة ﵂ مرفوعًا.\nقلت: وهذا إسناد ضعيف رجاله ثقات غير عمرو بن عبد الرحمن بن عمرو ابن قيس - وهو العسقلاني -؛ قال ابن أبي حاتم (٣/ ١/ ٢٤٥) عن أبيه:\n\"مجهول\".\nثم إن الحديث منقطع؛ فإن ابن صيفي إنما يروي عن التابعين، ولم يذكروا له رواية عن الصحابة.","vol":"7","page":431},{"text":"<span data-type=\"title\" id=toc-3433>٣٤٢٤ </span>- (التذلل للحق أقرب إلى العز من التعزز بالباطل، ومن تعزز بالباطل جزاه الله ذلًا بغير ظلم) .\nضعيف\nرواه الديلمي (٢/ ١/ ٥٢) عن أحمد بن عبد الرحمن الرقي:","vol":"7","page":431},{"text":"حدثنا هشام بن عمار: حدثنا إسماعيل بن عياش عن محمد بن عجلان عن أبيه عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن عياش ضعيف في غير الشاميين، وهذه منها؛ فإن محمد بن عجلان مدني.\nوهشام بن عمار فيه ضعف من أجل أنه كان يتلقن.\n<span data-type=\"title\" id=toc-3434>٣٤٢٥ </span>- (التواضع لا يزيد العبد إلا رفعة، فتواضعوا يرفعكم الله ﷿) .\nضعيف جدًا\nرواه الديلمي (٢/ ١/ ٥٣) عن بشر بن الحسين: حدثنا الزبير بن عدي عن أنس مرفوعًا.\nقلت: هذا إسناد ضعيف جدًا؛ بشر بن الحسين واه جدًا؛ قال البخاري:\n\"فيه نظر\". وقال الدارقطني:\n\"متروك\". وقال أبو حاتم: \"يكذب على الزبير\".\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية ابن أبي الدنيا في \"الغضب\" عن محمد بن عميرة العبد ي مرفوعًا، بزيادة:\n\"والعفو لا يزيد العبد إلا عزًا، فاعفوا يعزكم الله. والصدقة لا تزيد المال إلا كثرة، فتصدقوا يرحمكم الله ﷿\".\nوالعبد ي هذا لم أعرفه، ويغلب على الظن أنه من مجاهيل التابعين أو أتباعهم.","vol":"7","page":432},{"text":"<span data-type=\"title\" id=toc-3435>٣٤٢٦ </span>- (التسبيح والتكبير أفضل من الصدقة) .\nضعيف\nرواه الديلمي (٢/ ١/ ٤٥) من طريق أبي حيان: حدثنا أبو بكر ابن معدان: حدثنا محمد بن عبد الرحيم عن يحيى بن غيلان عن فضيل بن سليمان: حدثنا إسماعيل بن إبراهيم عن محمد بن كعب عن عائشة مرفوعًا.\nقلت: وهذا سند ضعيف، رجاله ثقات غير أن فضيل بن سليمان سيىء الحفظ؛ قال الحافظ:\n\"صدوق، له خطأ كثير\".","vol":"7","page":433},{"text":"<span data-type=\"title\" id=toc-3436>٣٤٢٧ </span>- (التيمم ضربتان: ضربة للوجه وضربة لليدين إلى المرفقين) .\nضعيف\nرواه الطبراني (٣/ ١٩٩/ ٢)، والحاكم (١/ ١٧٩) عن علي بن ظبيان عن عبد الله بن عمر عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الله بن عمر هو العمري المكبر، ضعيف سيىء الحفظ، ووقع في \"المستدرك\": \"عبيد الله بن عمر\" مصغرًا، ولعله خطأ مطبعي.\nوعلي بن ظبيان ضعيف جدًا. قال ابن معين:\n\"كذاب خبيث\". وقال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".","vol":"7","page":433},{"text":"وله طريق أخرى، يرويه قرة بن سليمان: حدثنا سليمان بن داود الجزري: سمعت سالمًا ونافعًا يحدثان عن ابن عمر به.\nأخرجه البزار (ص٣٧) وقال:\n\"الحفاظ يوقفونه على ابن عمر، على أن محمد بن ثابت العصري قد رواه عن نافع عن ابن عمر عن النبي - ﷺ -\".\nقال الشيخ الهيثمي:\n\"سليمان؛ قال أبو زرعة: متروك\".\nوكذا قال في \"مجمع الزائد\" (١/ ٢٦٢-٢٦٣) .\nقلت: وقرة بن سليمان؛ قال أبو حاتم:\n\"ضعيف الحديث\".\nثم ذكره من حديث أبي أمامة أيضًا، وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه جعفر بن الزبير، قال شعبة فيه: وضع أربع مئة حديث\".\nوحديث محمد بن ثابت العصري، أخرجه أبو داود وغيره، وأعلوه بالنكارة، كما بينت في \"ضعيف أبي داود\" (٥٨) .\n(تنبيه): عزا السيوطي حديث الترجمة للطبراني من حديث أبي أمامة، وأحمد من حديث عمار بن ياسر! فأوهم أن الحديث عند أحمد بالضربتين، وإنما هو عنده بالضربة الواحدة للوجه والكفين. وهو كذلك في \"الصحيحين\" وغيرهما؛ كما بينته في \"صحيح أبي داود\" (٣٤٣-٣٦٢) .\nورواه ابن خزيمة أيضًا بلفظ أحمد. انظر: \"الصحيحة\" (٦٩٤) .","vol":"7","page":434},{"text":"وروى الحديث البزار (١/ ١٥٩/ ٣١٣) من طريق الحريش بن الخريت عن ابن أبي مليكة عن عائشة مرفوعًا مثله.\nوالحريش هذا ضعيف؛ كما قال الحافظ.\n<span data-type=\"title\" id=toc-3437>٣٤٢٨ </span>- (كان ينهى إذا دعي الرجل إلى الطعام أن يدعو معه أحدًا إلا أن يأمره أهل الطعام) .\nضعيف\nأخرجه البزار في \"مسنده\" (٢/ ٧٨/ ١٢٤٦) من طريق يوسف ابن خالد: حدثنا جعفر بن سعد بن سمرة: حدثنا خبيب بن سليمان عن أبيه سليمان ابن سمرة عن سمرة بن جندب مرفوعًا به. وقال البزار:\n\"لانعلمه عن سمرة إلا بهذا الإسناد\".\nقلت: وهو إسناده هالك؛ فيه بعض المجهولين والضعفاء، وأسوؤهم يوسف بن خالد - وهو السمتي -، وبه أعله الحافظ في \"مختصر الزوائد\" فقال (١/ ٤٦٧):\n\"ويوسف تالف\".\nوأما الهيثمي فقال في \"مجمع الزوائد\" (٤/ ٥٥):\n\"رواه الطبراني في \"الكبير\" والبزار، وإسناده ليس بالمطروح\".\nكذا قال! وجرى على ظاهر كلامه الشيخ حبيب الأعظمي، فقال في تعليقه على \"كشف الأستار\":\n\"مع أن في إسناده يوسف بن خالد السمتي\".\nقلت: والهيثمي إنما يعني إسناد الطبراني؛ فإنه من غير طريق السمتي،","vol":"7","page":435},{"text":"ولكنه وهم في التعبير، وأخر المتقدم، فوقع الأعظمي في الوهم وكان الصواب أن يقال:\n\"رواه البزار والطبراني، وإسناده ... \".\nليعود الضمير إلى أقرب مذكور: (الطبراني)، فيرجع إليه الأعظمي فيجد إسناده ليس بالمطروح! كما قال الهيثمي، ولكن هذا يتطلب منه بحثًا وتعبًا وجهدًا، وهذا مما لم يظهر أثره ألبتة في تعليقاته على (الكتاب)، إنما هي مجرد نقل لكلام الهيثمي من كتابه \"مجمع الزوائد\" إلى كتابه الآخر \"كشف الأستار\"!!\nوالطبراني قد أخرج الحديث في \"المعجم الكبير\" (٧/ ٣١٠/ ٧٠٧١/ ٢)، وأحال بلإسناده على الحديث (٧٠٦١)، ورواه من طريق محمد بن إبراهيم بن خبيب بن سليمان بن سمرة: حدثنا جعفر بن سعد بن سمرة به.\nفقد تابع يوسف بن خالد السمتي محمد بن إبراهيم هذا، أورده ابن حبان في \"الثقات\" (٩/ ٥٨) وقال:\n\"لا يعتبر بما انفرد من الإسناد\".\nقلت: وهذا من غرائب ابن حبان، فإذا كان هذا الرجل عنده لا يعتبر به فكيف مع ذلك يكون ثقة لديه؟! بل هو مجهول من المجاهيل الذين يوثقهم، ولو تفرد بالرواية عنه واحد كهذا؛ فإنهم لم يذكروا له راويًا سوى (مروان بن جعفر) الراوي لهذا الحديث عنه.\nثم إن شيخه جعفر بن سعد بن سمرة ليس بالقوي؛ كما قال الحافظ في \"التقريب\".\nوخبيب بن سليمان؛ مجهول لا يعرف.","vol":"7","page":436},{"text":"وأبوه سليمان بن سمرة؛ مجهول الحال.\n<span data-type=\"title\" id=toc-3438>٣٤٢٩ </span>- (ثلاث ساعات للمرء المسلم، ما دعا فيهن إلا استجيبت له، ما لم يسأل قطيعة رحم أو مأثمًا: حين يؤذن المؤذن بالصلاة حتى يسكت، وحين يلتقي الصفان حتى يحكم الله بينهما، وحين ينزل المطر حتى يسكن) .\nموضوع بهذا السياق\nأخرجه أبو نعيم في \"الحلية\" (٩/ ٣٢٠) من طريق الحكم بن عبد الله بن سعد الأيلي عن محمد بن عبد الرحمن بن أبي الرجاء عن أمه عمرة عن عائشة مرفوعًا.\nقلت: وآفته الحكم هذا؛ فقد قال أحمد:\n\"أحاديثه كلها موضوعة\". وقال النسائي وجماعة:\n\"متروك الحديث\".","vol":"7","page":437},{"text":"<span data-type=\"title\" id=toc-3439>٣٤٣٠ </span>- (ثلاث لو يعلم الناس ما فيهن ما أخذت إلا بالسهام عليها؛ حرصًا على ما فيهن من الخير والبركة: التأذين للصلوات، والتهجير إلى الجمعة، والصلاة في أول الصفوف) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٥٧) معلقًا على أبي الشيخ: حدثنا إبراهيم بن محمد بن الحسن: حدثنا أحمد بن الوليد بن برد: حدثنا ابن أبي فديك عن هارون بن هارون عن الأعرج عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ هارون بن هارون - وهو القرشي المدني -","vol":"7","page":437},{"text":"متفق على تضعيفه، بل قال ابن حبان:\n\"كان يروي الموضوعات عن الثقات، لا يجوز الاحتجاج به\".\n<span data-type=\"title\" id=toc-3440>٣٤٣١ </span>- (ثلاث من فعلهن أطاق الصيام: من أكل قبل أن يشرب، وتسحر، وقال) .\nضعيف\nأخرجه الديلمي في \"مسند الفردوس\" (٢/ ٥٥) من طريق أبي الشيخ عن إسماعيل بن يزيد: حدثنا أبو داود: حدثنا سلام بن مسكين عن قتادة عن أنس مرفوعًا.\nثم ذكر أن الحاكم رواه عن محمد بن الحجاج بن عيسى: حدثنا القعنبي عن سلمة بن وردان عن أنس، إلا أنه قال:\n\"ويمس شيئًا من الطيب\" مكان: \"القيلولة\".\nقلت: سلمة بن وردان ضعيف، ومحمد الحجاج بن عيسى لم أعرفه.\nوإسماعيل بن يزيد - وهو ابن حريث القطان أبو أحمد - اختلط في آخر أيامه، فلا تطمئن النفس للاحتجاج بحديثه حتى يتبين أنه حدث به قبل اختلاطه، وهيهات!\nوبالجملة؛ فالحديث ضعيف من الطريقين، على اختلاف في متنهما.\nوالحديث عزاه السيوطي للبزار عن أنس. ولم أره في \"زوائده\" ولا في \"مجمع الزوائد\" للهيثمي. فالله أعلم.","vol":"7","page":438},{"text":"<span data-type=\"title\" id=toc-3441>٣٤٣٢ </span>- (ثلاث من حفظهن فهو وليي حقًا، ومن ضيعهن فهو عدوي حقًا: الصلاة، والصيام، والجنابة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٣/ ٢): حدثنا مقدام بن داود: حدثنا أسد بن موسى: حدثنا عدي بن الفضل عن حميد عن أنس مرفوعًا. وقال:\n\"لم يروه عن حميد إلا عدي، تفرد به أسد\".\nقلت: هو صدوق، وإنما الآفة من شيخه عدي بن الفضل - وهو التيمي أبو حاتم البصري -؛ فإنه متروك؛ كما قال الحافظ في \"التقريب\".\nوقول الهيثمي (١/ ٢٩٣): \"ضعيف\" فيه تساهل.\nوالمقدام بن داود ليس بثقة كما قال النسائي، لكن ظاهر كلام الطبراني المذكور أنه لم يتفرد به. والله أعلم.\nوالحديث عزاه السيوطي لسعيد بن منصور أيضًا عن الحسن مرسلًا، وقد وصله ابن أبي ثابت في \"حديثه\" (١/ ١٢٦/ ٢) من طريق مبارك بن فضالة عن الحسن عن أنس به.\nوالمبارك ضعيف.\nوقد وجدت له طريقًا أخرى عند ابن عدي (٢٣٧/ ١) عن عبيد الله بن تمام عن يونس عن الحسن عن أبي هريرة مرفوعًا به وقال:\n\"عبيد الله، فيما يرويه مناكير، وهذا لا يتابعه عليه أحد من الثقات\".","vol":"7","page":439},{"text":"<span data-type=\"title\" id=toc-3442>٣٤٣٣ </span>- (ثلاث وثلاث وثلاث، فثلاث لا يمين فيهن، وثلاث المعلون فيهن، وثلاث أشك فيهن. فأما الثلاث التي لا يمين فيهن: فلا يمين مع والد، ولا المرأة مع زوجها، ولا المملوك مع سيده. وأما المعلون فيهن: فمعلون من لعن والديه، ومعلون من ذبح لغير الله، ومعلون من غير تخوم الأرض، وأما الثلاث التي أشك فيهن: فلا أدري أعزير كان نبيًا أم لا، ولا أدري ألعن تبعًا أم لا، قال: ونسيت، يعنى: الثالثة) .\nضعيف\nرواه لوين في \"أحاديثه\" (٣١/ ١-٢): حدثنا حبان بن علي عن محمد بن كريب عن أبيه عن ابن عباس مرفوعًا. ومن طريق لوين ابن عساكر في \"تاريخ دمشق\" (١٠/ ٤٠٨-دمشق) .\nقلت: وهذا إسناد ضعيف؛ حبان بن علي - وهو العنزي - ضعيف.\nومثله شيخه محمد بن كريب.\nوالثلاث الأخيرات قد صح فيهن حديث أبي هريرة، وفيه ذكر ذي القرنين بدل عزير، وأن الثالثة: \"ولا أدري الحدود كفارات لأهلها أم لا\"، فانظر: \"الصحيحة\" (٢٢١٧) .","vol":"7","page":440},{"text":"<span data-type=\"title\" id=toc-3443>٣٤٣٤ </span>- (ثلاثة أصوات يباهي الله بها الملائكة: الأذان، والتكبير في سبيل الله، ورفع الصوت بالتلبية) .\nضعيف\nأخرجه أبو القاسم بن الوزير في \"الأمالي\" (١٤/ ٢)، والديلمي (٢/ ٦٤)، والحافظ ابن حجر في \"المسلسلات\" (١١١/ ٢) عن معاوية بن","vol":"7","page":440},{"text":"عمرو: حدثنا رشدين عن قرة عن أبي الزبير عن جابر مرفوعًا، وقال الحافظ:\n\"حديث غريب\".\nقلت: يعني ضعيف؛ فأبو الزبير مدلس وقد عنعنه.\nوقرة - وهو ابن عبد الرحمن - ضعيف لسوء حفظه.\nوكذلك رشدين - وهو ابن سعد -.\nوأما معاوية بن عمرو فهو أبو عمرو البغدادي المعروف بابن الكرماني، وهو ثقة من رجال الستى.\nوأما قول المناوي: \"أنه معاوية بن عمرو البصري، قال الذهبي في \"الضعفاء\": واه\"؛ خطأ منه؛ لأن البصري هذا متأخر الطبقة، يروي عن سفيان بن عيينة المتوفى سنة (١٩٨) . ولم يذكروا له رواية عن رشدين بن سعد. والله أعلم.\n<span data-type=\"title\" id=toc-3444>٣٤٣٥ </span>- (ثلاثة من مكارم الأخلاق عند الله تعالى، أن تعفو عن من ظلمك، وتعطي من حرمك، وتصل من قطعك) .\nضعيف جدًا\nرواه أبو الحسن النعالي في \"جزء من حديثه\" (١٢٧/ ١)، وعنه الخطيب في \"تاريخه\" (١/ ٣٢٩)، وعنه الديلمي (٢/ ٦٥) عن إبراهيم بن سليمان الزيات: حدثنا عبد الحكم عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الحكم - وهو ابن عبد الله القسملي البصري -؛ قال البخاري:\n\"منكر الحديث\".\nوإبراهيم بن سليمان الزيات مختلف فيه وقد توبع: أخرجه ابن عدي (ق","vol":"7","page":441},{"text":"٣١٣/ ١) من طريق عمرو بن منصور: حدثنا عبد الحكم بن عبد الله به. وقال:\n\"عبد الحكم عامة أحاديثه مما لا يتابع عليه\".\n<span data-type=\"title\" id=toc-3445>٣٤٣٦ </span>- (ثلاث إذا رأيتهن بعد ذلك تقوم الساعة: خراب العامر، وإعمار الخراب، وأن يكون الغزو نداء، وأن يتمرس الرجل بأمانته تمرس البعير بالشجرة) .\nضعيف\nرواه الديلمي (٢/ ٥٦) من طريق أبي نعيم عن الطبراني: حدثنا أبو شعيب: حدثنا البابلتي: حدثنا الأوزاعي: حدثني محمد بن خراشة: حدثني عروة بن محمد السعدي عن أبيه محمد بن عطية عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ محمد بن خراشة لا يعرف؛ كما قال الذهبي.\nوالبابلتي - واسمه عبد الله بن يحيى - ضعيف؛ كما في \"التقريب\".\nومن طريقه أخرجه الرامهرمزي في \"الأمثال\" (١٠٠/ ١) لكنه لم يذكر في إسناده ابن خراشة.\nثم أخرجه من طريق يحيى بن حمزة عن الأوزاعي عن محمد بن خراشة عن عروة بن محمد عن أبيه مثله.\nويحيى بن حمزة ثقة، وقد أرسله، وكذلك أورده السيوطي في \"الجامع\" من رواية ابن عساكر عن محمد بن عطية السعدي.","vol":"7","page":442},{"text":"ومحمد بن عطية قال الحافظ في \"التقريب\":\n\"صدوق، من الثالثة، مات على رأس المئة، ووهم من زعم أن له صحبة\".\n<span data-type=\"title\" id=toc-3446>٣٤٣٧ </span>- (ثلاث في ظل العرش يوم لا ظل إلا ظله: واصل الرحم، يزيد الله في رزقه، ويمد في أجله، وامرأة مات زوجها وترك عليها أيتامًا صغارًا فقالت: لا أتزوج أقيم على أيتامي حتى يموتوا أو يغنيهم الله، وعبد صنع طعامًا فأضاف ضيفه، وأحسن نفقته، فدعا عليه اليتيم والمسكين، فأطعمهم لوجه الله) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٦٢) عن أبي الشيخ معلقًا بسنده عن الهيثم بن جماز عن يزيد الرقاشي عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، يزيد الرقاشي ضعيف.\nوالهيثم بن جماز متروك.","vol":"7","page":443},{"text":"<span data-type=\"title\" id=toc-3447>٣٤٣٨ </span>- (ثلاث يجلين البصر: النظر الخضرة، وإلى الماء الجاري، وإلى الوجه الحسن) .\nضعيف\nأخرجه الديلمي (٢/ ٥٧) عن الحاكم تعليقًا: حدثنا محمد بن حدر الوراق: حدثنا علي بن محمد القباني: حدثنا عبد الله بن عبد الوهاب الخوارزمي: حدثنا يحيى بن أيوب المقابري: حدثنا شعيب بن حرب عن مالك بن مغول عن طلحة بن مصرف عن نافع عن ابن عمر مرفوعًا.\nقال: وقال الخطيب من طريق الحاكم: أخبرنا أبو بكر محمد بن أحمد بن","vol":"7","page":443},{"text":"هارون: حدثنا أحمد بن عمر بن عبيد الزنجاني - ببغداد -: سمعت أبا البختري القاضي.... عن جده علي بن أبي طالب مثله وقال:\n\"وفي الباب عن ابن عباس وأبي سعيد\".\nقلت: إسناد ابن عمر ضعيف، عبد الله بن عبد الوهاب الخوارزمي؛ قال ابن معين في \"أخبار أصبهان\" (٢/ ٥٢):\n\"قدم أصبهان، وحدث بها، في حديثه نكارة\".\nقلت: ومن دونه لم أعرفهما.\nوإسناد علي باطل؛ آفته أبو البختري القاضي، واسمه وهب بن وهب كذاب.\nوشيخ الحاكم متهم بالوضع كما قال الذهبي.\nوالحديث أورده ابن الجوزي في \"الموضوعات\" من هذه الطريق، وتعقبه السيوطي في \"اللآلي\" (١/ ١١٥) بالطريق التي قبلها - وقد عرفت وهاءها -. وبغيرها من الطرق الواهية؛ مثل ما ساقه من رواية أبي الحسن الفراء في \"فوائده\" - تخريج السلفي بسنده عن عبد الله بن عباد العبد ي عن إسماعيل بن عيسى عن أبي هلال الراسبي عن عبد الله بن بريدة عن أبيه مرفوعًا بلفظ:\n\"ثلاث يزدن في قوة البصر.....\" الحديث. وقال:\n\"أبو هلال اختلف فيه، فوثقه أبو داود وأبو نعيم، وقال النسائي: ليس بالقوي\".\nقلت: لو سلم من غيره لكان الإسناد حسنًا، لكن في الطريق إليه عبد الله ابن عباد، قال الذهبي: \"ضعيف، وقال ابن حبان: روى عنه أبو الزنباع روح بن الفرج نسخة موضوعة\".","vol":"7","page":444},{"text":"والحديث رواه ابن عدي في \"الكامل\" (٩١/ ١) عن عبد الله بن عباس موقوفًا عليه الصواب.\n<span data-type=\"title\" id=toc-3448>٣٤٣٩ </span>- (ثلاث يدخلون الجنة بغير حساب: رجل غسل ثيابه فلم يجد له خلفًا، ورجل لم ينصب على مستوقده قدران، ورجل دعا بشراب فلم يقل له: أيهما تريد) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٦٠) عن أبي الشيخ معلقًا: حدثنا الوليد بن أبان: حدثنا عبد الله بن أحمد الدشتكي: حدثنا محمد بن عمران بن الحكم: حدثنا منصور بن عمار: حدثنا ابن لهيعة عن دراج عن أبي الهيثم عن أبي سعيد مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالضعفاء: منصور بن عمار وابن لهيعة ودراج.\nلكن أخرجه أبو نعيم في \"أحاديث أبي القاسم الأصم\" (٨/ ١) من طريق عمران بن هارون: أخبرنا ابن لهيعة به.\nوالدشتكي متهم؛ كما في \"اللسان\" (٣/ ٧١١) .\nوعمران هذا، قال الذهبي: \"صدقه أبو زرعة، ولينه ابن يونس\".","vol":"7","page":445},{"text":"<span data-type=\"title\" id=toc-3449>٣٤٤٠ </span>- (ثلاث يدرك بهن العبد رغائب الدنيا والآخرة: الصبر على البلاء، والرضا بالقضاء، والدعاء في الرخاء) .\nضعيف\nأخرجه الديلمي (٢/ ٥٩) عن أبي الشيخ معلقًا: حدثنا أبو العباس الهروي: حدثنا محمد بن عبد الملك المروزي: حدثنا أبو صالح: حدثني","vol":"7","page":445},{"text":"الليث بن سعد: حدثني خالد بن يزيد عن محمد بن عبد الله عن عمران بن حصين قال: ... وذكره موقوفًا عليه.\nثم أخرجه الديلمي بإسناده عن أبي يزيد البسطامي؛ حدثنا عبد الله بن عبد الوهاب: حدثنا سعيد بن أبي مريم: حدثنا ابن لهيعة عن خالد بن يزيد عن أبي هلال التيمي قال: قال رسول الله - ﷺ -: ... فذكر الحديث.\nقلت: أبو هلال التيمي لم أعرفه، وغالب لظن أنه تابعي.\nوابن لهيعة ضعيف.\nومثله عبد الله بن عبد الوهاب - وهو الخوارزمي -، وقد مضى في الحديث الذي قبل هذا بحديث.\nوقد خالفهما أبو صالح عن الليث عن خالد بن يزيد عن محمد بن عبد الله عن عمران موقوفًا.\nوهذا أصح، على ضعف في أبي صالح كاتب الليث.\n<span data-type=\"title\" id=toc-3450>٣٤٤١ </span>- (ثلاث من الميسر: الصفير بالحمام، والقمار، والضرب بالكعاب) .\nضعيف\nرواه أبو داود في \"المراسيل\" (٣٥٠/ ٥١٨)، وابن أبي حاتم في تفسيره (٣٤/ ٢) بسند صحيح عن يزيد بن شريح أن النبي - ﷺ - قال: ... فذكره.\nقلت: ويزيد بن شريح هذا حمصي تابعي، وثقه ابن حبان وقال الدارقطني:","vol":"7","page":446},{"text":"\" يعتبر به \".\n<span data-type=\"title\" id=toc-3451>٣٤٤٢ </span>- (ثلاث تُصَفِّينَ لك وُدَّ أخيك: تسلم عليه إذا لقيته، وتوسع له في المجلس، وتدعوه بأحب أسمائه إليه) .\nمنكر.\nرواه البخاري في \" التاريخ \" (٤ / ١ / ٣٥٢)، والمخلص في \" الفوائد المنتقاة \" (١٩٩ / ١ - ٢)، وتمام في \" الفوائد \" (٦٥ / ١)، وأبو الحسين ابن المنقور في \" الخماسيات \" (١٥٢ / ٢)، وأبو بكر اليزدي في \" مجلس من الأمالي \" (٦٩ / ١)، وأبو عبد الله بن منده في \" الأمالي \" (٣٧ / ٢) / والحاكم (٣ / ٤٢٩) والضياء في \" المنتقى من مسموعاته في مرو \" (٣٣ / ١)، وكذا ابن عساكر (٤ / ٣٠٠ / ١ و١١ / ٥٢ / ٢) عن موسى بن عبد الملك بن عمير عن شيبة الحجبي عن عمر مرفوعا. وقال ابن منده:\n\" غريب من حديث موسى لم نكتبه إلا من هذا الوجه \".\nقلت: وموسى هذا ضعيف؛ قال الذهبي:\n\" ضعفه أبو حاتم وذكره البخاري في كتاب الضعفاء \"، ثم ساق له هذا الحديث ثم قال: \" قال أبو حاتم: هذا منكر، وموسى، ضعيف \".\nوأشار المنذري (٣ / ٢٦٦) لضعفه.\nوالحديث أورده ابن أبي حاتم في \" العلل \" (٢ / ٢٦٢) وقال عن أبيه:\n\" هذا حديث منكر، وموسى ضعيف الحديث \".\nورواه أبو الشيخ في \" الفوائد \" (٨٠ / ١) من طريق إسماعيل بن عمرو: ثنا شريك عن أبي المحمل البكري عن الحسن عم مر بن الخطاب قال:. . . فكره موقوفا عليه","vol":"7","page":447},{"text":"وكذلك رواه أبو عبد الرحمن السلمي في \" آداب الصحبة \" (١٧) عن ليث عن مجاهد قال: قال عمر، به.\nوابن عساكر (١٣ / ٦٩ / ٢) عن هشام بن عمار: نا شهاب بن خراش عن عمه وغيره عن عمر موقوفًا.\n<span data-type=\"title\" id=toc-3452>٣٤٤٣ </span>- (ثلاث يحبهن الله: تعجيل الفطر، وتأخير السحور، وضرب اليدين إحداهما على الأخرى في الصلاة) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٢٨٤) عن إبراهيم بن المختار قال: حدثنا عمر بن عبد الله بن يعلى عن أبيه عن جده يعلى بن مرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عمر بن عبد الله بن يعلى؛ قال الحافظ في \"التقريب\":\n\"ضعيف\".\nوإبراهيم بن المختار صدوق ضعيف الحفظ.\nلكنه قد توبع من قبل أبي زهير عبد الرحمن بن مغراء عن عمر بن عبد الله ابن يعلى به.\nأخرجه الطبراني في \"الأوسط\" (١/ ١٠٠/ ١) وقال:\n\"تفرد به أبو زهير\".\nقلت: وهو صدوق، لكنه لم يتفرد به؛ كما يدلك على ذلك رواية العقيلي.\nوأخرجه الديلمي (٢/ ٦٧) .","vol":"7","page":448},{"text":"<span data-type=\"title\" id=toc-3453>٣٤٤٤ </span>- (ثلاثة من قالهن دخل الجنة: من رضي بالله ربًا، وبالإسلام دينًا، وبمحمد رسولًا، والرابعة لها من الفضل كما بين السماء إلى الأرض، وهي الجهاد في سبيل الله) .\nضعيف\nأخرجه أحمد (٣/ ١٤) عن ابن لهيعة عن خالد بن أبي عمران عن أبي عبد الرحمن الحبلي عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة سيىء الحفظ.\nوسائر رجاله ثقات.","vol":"7","page":449},{"text":"<span data-type=\"title\" id=toc-3454>٣٤٤٥ </span>- (ثلاثة من كن فيه يستكمل إيمانه: رجل لا يخاف في الله لومة لائم، ولا يرائي بشيء من علمه، وإذا عرض عليه أمران أحدهما للدنيا، والآخر للآخرة؛ آثر أمر الآخرة على الدنيا) .\nضعيف\nعزاه السيوطي في \"الجامع الصغير\" لابن عساكر عن أبي هريرة، وقد وجدته عند من هو أعلى طبقة منه، وهو الحافظ أبو بكر النيسابوري؛ رواه في \"الفوائد\" (١٤١/ ١)، وعنه الديلمي (٢/ ٥٤): حدثنا أبو زرعة: حدثنا عمر ابن علي الكندي قال: حدثنا الصباح بن محارب عن سالم - يعني: المرادي - عن حميد الحمصي عن أبي عمرو الشيباني عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ حميد الحمصي - ويقال: حميد بن أبي حميد - مجهول؛ كما في \"التقريب\".\nوسائر الرجال ثقات من رجال \"التهذيب\" غير الكندي، وهو صدوق؛ كما قال ابن أبي حاتم (٣/ ١/ ١٢٥) عن أبيه وأبي زرعة.","vol":"7","page":449},{"text":"<span data-type=\"title\" id=toc-3455>٣٤٤٦ </span>- (ثلاثة مواطن لا ترد فيها دعوة: رجل يكون في برية حيث لا يراه أحد إلا الله فيقوم فيصلي، فيقول الله ﷿ لملائكته: ألا أرى عبد ي هذا يعلم أن له ربا يغفر الذنوب، فانظروا ما يطلب! قال: فيقول الملائكة: أي رب! رضاءك ومغفرتك. فيقول ﵎: اشهدوا أني قد غفرت له.\nورجل يقوم من الليل، فيقول الله تعالى: أليس قد جعلت الليل سكنًا والنوم سباتًا فقام عبد ي هذا يصلي ويعلم أن له ربًا، قال: فيقول الله لملائكته: انظروا ما يطلب عبد ي هذا! قال: فتقول الملائكة: يا رب! رضاك ومغفرتك. قال: فيقول ﷿: اشهدوا أني قد غفرت له.\nورجل يكون معه فئة، فيفر عنه أصحابه، ويلبث هو مكانه، قال: فيقول تعالى لملائكته: انظروا ما يطاب عبد ي هذا! قال: فيقول الملائكة: يا رب! بذل مهجة نفسه لك يطلب رضاك، فيقول الله ﷿: اشهدوا أني قد غفرت له) .\nضعيف جدًا\nرواه ابن منده في \"معرفة الصحابة\" (١٣/ ٢)، وموفق الدين بن قدامة في \"الثاني من الفوائد\" (ورقة١١/ ٢) عن أبان عن أنس عن ربيعة بن وقاص مرفوعًا. وقال ابن منده:\n\"حديث غريب، لا يعرف إلا من هذا الوجه\".\nقلت: وهو ضعيف جدًا؛ أبان هذا هو ابن أبي عيلش، وهو متروك؛ كما قال الحافظ في \"التقريب\". فقوله في \"الإصابة\":","vol":"7","page":450},{"text":"\"إسناده ضعيف\" تقصير أو تسامح في التعبير.\n<span data-type=\"title\" id=toc-3456>٣٤٤٧ </span>- (ثلاثة هم حُدَّاثُ الله يوم القيامة: رجل لم يمش بين اثنين بمراء قط، ورجل لم يحدث نفسه بزنًا قط، ورجل لم يخلط كسبه بربًا قط) .\nضعيف جدًا\nرواه أبو نعيم في \"الحلية\" (٣/ ٢٦٣) و\"أخبار أصبهان\" (٢/ ٢٩٤)، وعنه ابن عساكر في \"التاريخ\" (١٧/ ٢٨٦/ ١) قال: حدثنا محمد بن عبد الرحمن بن سهل بن مخلد: حدثني أحمد بن إبراهيم بن عبد الله أبو جعفر بن كمونة: حدثنا نصر بن مرزوق: حدثنا أبو حازم عبد الغفار بن الحسن: حدثنا محمد بن منصور عن أبي الفرج هو النضر بن محرز، قال ابن حبان:\n\"منكر الحديث جدًا\". وقال العقيلي:\n\"لا يتابع على حديثه\".\nومحمد بن منصور وأحمد بن إبراهيم أبو جعفر بن كمونة لم أعرفهما.","vol":"7","page":451},{"text":"<span data-type=\"title\" id=toc-3457>٣٤٤٨ </span>- (أشرت بالرأي. قاله للحباب بن المنذر في قصة بدر) .\nضعيف على شهرته في كتب المغازي\nأخرجه العسكري في \"تصحيفات المحدثين\" (٢/ ٤٠٥): أخبرنا أبو بكر بن دريد: أخبرنا أبو طلحة موسى بن عبد الله الخزاعي في \"كتاب المغازي\":\nأن النبي - ﷺ - لما نزل دون بدر؛ وأتاه خبر قريش، استشار الناس، فأشار عليه","vol":"7","page":451},{"text":"أصحابه، ثم قال الحباب بن المنذر: يا نبي الله! أرأيت هذا المنزل أنزلكه الله ليس لنا أن نتقدم ولا نتأخر عنه، أم هو الحرب والمكيدة؟ قال:\n\"بل هو الحرب والمكيدة\".\nقال: فإن هذا ليس لك بمنزل، فانهض حتى نأتي أدنى قليب إلى القوم، فننزله، ثم نغور ما سواه من القلب، ثم نبني عليه حوضًا، ثم نقاتل القوم، فنشرب ولا يشربون، فقال رسول الله - ﷺ -: (فذكره)، فنهض وسار حتى أتى أدنى ماء إلى القوم، وأمر بالقلب فغورت، وبني حوضًا على القليب.\nقلت: وهذا إسناد معضل، أبو طلحة الخزاعي من شيوخ النسائي، وقال: \"لا بأس به\"، وروى عنه غيره من الثقات، فلا أدري لم قنع الحافظ بقوله فيه: \"مقبول\"، ولم يوثقه!\nوقد كنت أخرجت الحديث في تخريجي لكتاب \"فقه السيرة\" للغزالي من طرق أخرى، ومصادر أشهر وأعلى، وليس في شيء منها ما يتقوى الحديث به، وآثرت تخريجه هنا من هذا المصدر لعزته، وغرابة إسناده.\n<span data-type=\"title\" id=toc-3458>٣٤٤٩ </span>- (ثلاثة نفر، كان لأحدهم عشرة دنانير، فتصدق منها بدينار، وكان لآخر عشرة أواق، فتصدق منها بأوقية، وآخر كان له مئة أوقية، فتصدق بعشرة أواق، قال - ﷺ -: هم في الأجر سواء. كل قد تصدق بعشر ماله. قال الله ﷿: (لينفق ذو سعة من سعته) [الطلاق: ٧]) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٩٢/ ٣٤٣٩) وفي \"مسند","vol":"7","page":452},{"text":"الشاميين\" (ص٣٣١): حدثنا هاشم بن مرثد الطبراني: حدثنا محمد بن إسماعيل بن عياش: حدثني أبي: حدثني ضمضم بن زرعة عن شريح بن عبيد عن ابي مالك الأشعري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فيه ثلاث علل:\nالأولى: الانقطاع بين شريح والأشعري، وقد بينت ذلك بتفصيل في الحديث الآتي برقم (٥٦٠٦) .\nالثانية: ضعف محمد بن إسماعيل، وبه وحده أعله الهيثمي فقال في \"المجمع\" (٣/ ١١١):\n\" ... وفيه ضعف\".\nالثالثة: هاشم بن مرثد الطبراني، أورده الذهبي في \"الميزان\" فقال:\n\"هاشم بن مرثد الطبراني، عن آدم. قال ابن حبان: ليس بشيء\".\nولذلك أورده في \"الضعفاء\".\nولم أره في \"المجروحين\" لابن حبان في باب الهاء، فلعله أورده في مكان آخر منه أو من غيره لمناسبة ما، ولكن الحافظ ابن حجر لم يورده أيضًا في الباب المذكور، وهو على شرطه. والله أعلم.\nوقد روي الحديث عن علي ﵁ قال:\nجاء ثلاثة نفر إلى النبي - ﷺ -، فقال أحدهم: يا رسول الله! كانت لي مئة دينار فتصدقت منها بعشرة دنانير. وقال الآخر: يا رسول الله! كان لي عشرة دنانير فتصدقت منها بدينار. وقال الآخر: كان لي دينار فتصدقت بعشره. فقال","vol":"7","page":453},{"text":"رسول الله - ﷺ -:\n\"كلكم في الأجر سواء،كلكم تصدق بعشر ماله\".\nأخرجه أحمد (١/ ٩٦)، والبزار (١/ ٤٤٨/ ٩٤٦) من طريق سقيان الثوري عن أبي إسحاق عن الحارث عنه. وقال البزار:\n\"لا نعلمه يروى مرفوعًا إلا بهذا الإسناد عن علي\".\nقلت: وهو ضعيف أيضًا؛ علته الحارث - وهو ابن عبد الله الأعور -، وهو ضعيف؛ كذبه غير واحد من الأئمة، انظر \"الكامل\" لابن عدي (٢/ ٦٠٤) و\"الضعفاء\" للعقيلي (١/ ٢٠٨) .\nثم إن أبا إسحاق وهو السبيعي كان مدلسًا، ولذلك قال أبو خثيمة: كان يحيى بن سعيد يحدث من حديث الحارث ما قال فيه أبو إسحاق: \"سمعت الحارث\".\n<span data-type=\"title\" id=toc-3459>٣٤٥٠ </span>- (ثلاثة لا يجيبهم ربك ﷿: رجل نزل بيتًا خربًا، ورجل نزل على طريق السبيل، ورجل أرسل دابته ثم جعل يدعو الله أن يحسبها) .\nضعيف\nرواه ابن عساكر (٩/ ٤٩٢/ ١) عن صدقة عن الوضين عن محفوظ بن علقمة عن ابن عائد مرفوعًا.\nقلت: وهذا سند ضعيف، وفيه علتان:\nالأولى: الإرسال؛ فإن ابن عائذ - واسمه عبد الرحمن - قال الحافظ","vol":"7","page":454},{"text":"في \"التقريب\": \"ثقة، من الثالثة وهم من ذكره في الصحابة\".\nالثانية: صدقة - وهو ابن عبد الله - قال الحافظ: \"ضعيف\".\n<span data-type=\"title\" id=toc-3460>٣٤٥١ </span>- (ثلاثة لا ينظر الله إليهم يوم القيامة: المنان عطاءه، والمسبل إزاره خيلاء، ومدمن الخمر) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٢/ ١) عن الحسين بن واقد عن صالح مولى بني مازن عن عبيد بن عمير عن ابن عمر قال: سمعت رسول الله - ﷺ -: فذكره.\nقلت: صالح هذا لم أجد له ذكرًا.","vol":"7","page":455},{"text":"<span data-type=\"title\" id=toc-3461>٣٤٥٢ </span>- (ثلاثة لا ينظر الله إليهم يوم القيامة: حر باع حرًا، وحر باع نفسه، ورجل أبطل كراء أجير حتى جف رشحه) .\nضعيف\nرواه الجرجاني في \"تاريخ جرجان\" (١٤٤) من طريق أبي بكر الإسماعيلي بسنده عن بقية بن الوليد عن بكر بن خنيس عن مجاهد عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ بكر بن خنيس فيه ضعف.\nوبقية مدلس وقد عنعنه.","vol":"7","page":455},{"text":"<span data-type=\"title\" id=toc-3462>٣٤٥٣ </span>- (ثلاثة يضحك الله إليهم: الرجل إذا قام بالليل يصلي، والقوم إذا صفوا في الصلاة، والقوم إذا صفوا في قتال العدو) .\nضعيف\nأخرجه ابن نصر في \"قيام الليل\" (ص١٨-١٩)، وأحمد (٣/","vol":"7","page":455},{"text":"٨٠)، وابن ماجه (٢٠٠)، وابن أبي عاصم في \"السنة\" (٤٦٠)، والآجري في \"الشريعة\" (ص٢٧٨-٢٧٩)، وابن أبي شيبة (٧/ ١٤٥/ ١)، والبيهقي في \"الأسماء\" (ص٤٧٢)، والبغوي في \"شرح السنة\" (١/ ١٠٩/ ٢) عن مجالد عن أبي الوداك عن أبي سعيد الخدري يرفعه.\nقلت: وهذا إسناد ضعيف؛ مجالد - وهو ابن سعيد - ليس بالقوي.\nوقد رواه إسرائيل عن أبي إسحاق عن أبي عبيدة وأبي الكنود عن عبد الله بن مسعود موقوفًا عليه نحوه، دون ذكر الخصلة الثانية.\nأخرجه الآجري، وسنده من طريق أبي الكنود حسن.\nوقد روي الحديث من طريق أخرى أتم منه، ولفظه:\n\"إن الله ليضحك إلى ثلاثة نفر: رجل قام في جوف الليل وأحسن الطهور وصلى، ورجل - أحسبه - كان في كتيبة فانهزمت وهو على فرس جواد، لو شاء أن يذهب لذهب\".\nأخرجه البزار في \"مسنده\" (١/ ٣٤٤): حدثنا محمود بن بكر بن عبد الرحمن: حدثني أبي عن عيسى بن المختار عن محمد بن أبي ليلى عن عطية عن أبي سعيد رفعه.\nقلت: وهذا إسناد ضعيف مظلم، ليس فيه دون الصحابي ثقة غير عيسى بن المختار، فعطية ومحمد بن أبي ليلى ضعيفان.\nوشيخ البزار - محمود بن بكر - وأبوه لم أجد لهما ترجمة.\n<span data-type=\"title\" id=toc-3463>٣٤٥٤ </span>- (ثلاثة يظلهم الله يوم لا ظل إلا ظله: التاجر الأمين، والإمام المقتصد، وراعي الشمس بالنهار) .\nضعيف\nأخرجه الديلمي (٢/ ٦٣) من طريق الحاكم بسنده عن محمد بن","vol":"7","page":456},{"text":"إبراهيم بن عمرو بن يوسف بن أبي ظبية: حدثني أبي عن جدي عن عطاء عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون عطاء لم أعرفهم.\n<span data-type=\"title\" id=toc-3464>٣٤٥٥ </span>- (ثلاثة يهلكون عند الحساب: جواد، وشجاع، وعالم) .\nضعيف\nأخرجه الحاكم (١/ ١٠٧-١٠٨) من طريق إبراهيم بن زياد - سبلان -: حدثنا عباد بن عباد: حدثنا يونس - وهو ابن عبيد - عن سعيد المقبري عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره، وقال:\n\"صحيح الإسناد على شرطهما، وهو غريب شاذ، إلا أنه مختصر من الحديث الأول، شاهد له\".\nقلت: عباد بن عباد هذا هو الأرسوفي الزاهد، ولم يخرج له الشيخان شيئًا، وهو ثقة، لكنه سيىء الحفظ، وقد ذكره ابن حبان في \"الضعفاء\"، وقال:\n\"كان ممن غلب عليه التقشف والعبادة حتى غفل عن الحفظ والضبط، فكان يأتي بالشيء على حسب التوهم، حتى كثرت المناكير في روايته فاستحق الترك\".\nقلت: وهذا الحديث مما يدل على سوء حفظه؛ فإنه حديث طويل في نحو صفحة لم يحفظ منه إلا هذا القدر! وبالمعنى لا باللفظ! وهو مخرج في \"تخريج الترغيب\" (١/ ٢٩-٣٠) و\"اقتضاء العلم العمل\" (رقم١٠٧) .\nثم إن إبراهيم بن زياد لم يخرج له البخاري.","vol":"7","page":457},{"text":"<span data-type=\"title\" id=toc-3465>٣٤٥٦ </span>- (ثمانية أبغض خليقة الله إليه يوم القيامة: السقارون وهم الكذابون، والخيالون وهم المستكبرون، والذين يكنزون البغضاء","vol":"7","page":457},{"text":"لإخوانهم في صدورهم، فإذا لقوهم حلفوا لهم، والذين إذا دعوا إلى الله ورسوله كانوا بطأ، وإذا دعوا إلى الشيطان وأمره كانوا سراعًا، والذين لا يشرف لهم طمع من الدنيا إلا استحلوا بأيمانهم وإن لم يكن لهم بذلك حق، والمشاؤون بالنميمة، والمفرقون بين الأحبة، والباغون البراء الدحضة أولئك يقذرهم الرحمن ﷿) .\nضعيف. رواه ابن عساكر (٢/ ٢٤٣/ ٢) عن إبراهيم بن عمر الصنعاني عن الوضين بن عطاء مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إعضاله فالصنعاني هذا لم يوثقه أحد، وقال ابن عساكر: \"ولا أعرف له رواية عن الوضين بن عطاء\".\nوقد سبق الحديث أخصر منه بلفظ: \"أبغض خليقة الله ... \".\nوقد أورده السيوطي في \"الجامع الصغير\" باللفظ الذي هنا من رواية أبي الشيخ في \"التوبيخ\" وابن عساكر عن الوضين، ولم يعله هو والمناوي إلا بالإرسال!\n<span data-type=\"title\" id=toc-3466>٣٤٥٧ </span>- (ثمن الجنة لا إله إلا الله) .\nضعيف\nرواه المحاملي في \"الأمالي\" (٤/ ٥٤/ ١)، وأبو محمد الطامذي في \"الفوائد\" (١١٠/ ١-٢) عن محمد بن سنان القزاز: حدثنا قريش بن أنس: حدثنا حبيب الشهيد قال سمعت المنذر يقول: قال رسول الله - ﷺ -: ... فذكره.\nثم رواه من طريق روح: حدثنا حبيب بن الشهيد عن الحسن من قوله، ولم يرفعه، قال والطامذي: وهو الصحيح.\nوكذلك رواه موقوفًا عليه الضياء المقدسي في الثالث من \"الأحاديث","vol":"7","page":458},{"text":"والحكايات\" (٣٨/ ٢) .\nقلت: ومحمد بن سنان القزاز ضعيف.\nورواه ابن عدي (٣٢٥/ ١) عن موسى بن إبراهيم: حدثنا بن زيد وعلي بن عاصم عن حميد عن أنس مرفوعًا. وقال:\n\"وموسى بن إبراهيم بين الضعف\".\nقلت: وهو المروزي، متروك.\nورواه الديلمي (٢/ ٦٩) عن إبراهيم بن الحسين بن ديزيل: حدثنا أحمد بن أبي إياس: حدثنا حماد بن سلمة عن محمد بن الشهيد عن أنس به وزاد:\n\"وثمن النعمة الحمد لله\".\nقلت: وأحمد بن أبي إياس لم أعرفه.\nورواه أبو نعيم في \"صفة الجنة\" (٩/ ١) عن محمد بن مروان: حدثنا أسيد بن زيد عن طعمة الجعفري عن أبان عن أنس قال:\nجاء أعرابي إلى رسول الله - ﷺ - فقال: ما ثمن الجنة؟ قال: ... فذكره.\nقلت: وهذا إسناد هالك؛ أبان - وهو ابن أبي عياش - متروك.\nوأسيد بن زيد، قال الحافظ:\n\"ضعيف، أفرط ابن معين فكذبه، وما له في البخاري سوى حديث واحد مقرون بغيره\".\nثم رواه أبو نعيم بسند صحيح عن الحسن موقوفًا عليه، وهو الصواب.","vol":"7","page":459},{"text":"<span data-type=\"title\" id=toc-3467>٣٤٥٨ </span>- (ثمن القينة حرام، وغناؤها حرام، والنظر إليها حرام، وثمنها مثل ثمن الكلب، وثمن الكلب سحت، ومن نبت لحمه على السحت فالنار أولى به) .\nضعيف\nرواه الطبراني (رقم٨٧) عن يزيد بن عبد الملك النوفلي عن يزيد ابن خصيفة عن السائب بن يزيد عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا سند ضعيف من أجل النوفلي، قال الحافظ:\n\"لين الحديث\". وقال الهيثمي (٤/ ٩١):\n\"وهو متروك، ضعفه جمهور الأئمة، ونقل عن ابن معين في رواية: لا بأس به، وضعفه في أخرى\".","vol":"7","page":460},{"text":"<span data-type=\"title\" id=toc-3468>٣٤٥٩ </span>- (ثمن الكلب خبيث، وهو أخبث منه) .\nضعيف جدًا\nرواه الحاكم (١/ ١٥٥)، وعنه البيهقي (١/ ١٩) من طريق يوسف ابن خالد عن الضحاك بن عثمان عن عكرمة عن ابن عباس مرفوعًا، وقال الحاكم:\n\"رواته كلهم ثقات، فإن سلم من يوسف بن خالد السمتي فإنه صحيح على شرط البخاري\".\nورده الذهبي بقوله:\n\"يوسف واه\". وقال البيهقي:\n\"وغيره أوثق منه\". وقال الذهبي في \"مختصره\" (١/ ٤/ ١):\n\"قلت: بل واه جدًا\".","vol":"7","page":460},{"text":"<span data-type=\"title\" id=toc-3469>٣٤٦٠ </span>- (الثالث ملعون. يعني: على الدابة) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\": حدثنا المقدام بن داود:","vol":"7","page":460},{"text":"حدثنا أسد بن موسى: حدثنا أبو معاوية محمد بن خازم عن إسماعيل بن مسلم عن الحسن عن المهاجر بن قنفذ قال:\nرأى رسول الله - ﷺ - ثلاثة على دابة، فقال: ... فذكره.\nكذا في \"اللآلي المصنوعة\" (٢/ ١٣٣) ذكره شاهدًا لحديث زاذان بمعناه، أورده ابن الجوزي في \"الموضوعات\" وقال:\n\"منقطع الإسناد\". فتعقبه السيوطي بقوله:\n\"قلت: له طريق متصل\"، ثم ساقه.\nوأقول: هذا لا يصلح شاهدًا لشدة ضعفه، فإن إسماعيل بن مسلم - وهو المكي - ضعيف.\nوالمقدام بن داود قال النسائي:\n\"ليس بثقة\".\nفالعجب مما نقله المناوي عن الهيثمي أنه قال: \"ورجاله ثقات\" ثم أقره، وبنى عليه قوله، ولم يصب ابن الجوزي بإيراده في \"الموضوعات\"!\n<span data-type=\"title\" id=toc-3470>٣٤٦١ </span>- (الثوم والبصل والكراث سك إبليس) .\nضعيف\nرواه الروياني في \"مسنده\" (٣٠/ ٢١٥/ ٢)، وزاهر الشحامي في \"السباعيات\" (ج٦/ ٨/ ١) عن عبد العزيز بن عبد الصمد: حدثني صاحب لنا يقال له: أبو سعيد - ثقة - عن أبي غالب عن أبي أمامة رفعه إلى النبي - ﷺ -.\nقلت: وهذا إسناد ضعيف لجهالة أبي سعيد هذا؛ فإنهم أغفلوه ولم يترجموه. قال الهيثمي (٢/ ١٨):\n\"رواه الطبراني في \"الكبير\" وأبو سعيد. لم أجد من ترجمه\".","vol":"7","page":461},{"text":"والسك: طيب معروف، وهو عربي، والمراد أن هذا طيبه الذي يحب ريحه، ويميل إليه.\n<span data-type=\"title\" id=toc-3471>٣٤٦٢ </span>- (جالس الكبراء، وسائل العلماء، وخالط الحكماء) .\nضعيف جدًا\nرواه الطبراني في \"الكبير\" (٢٢/ ١٢٥/ ٣٢٣و٣٢٤)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٣٩/ ٢) عن عبد الملك بن حسين - وهو النخعي - عن سلمة بن كهيل عن أبي جحيفة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، عبد الملك بن حسين النخعي يكنى بأبي مالك، وهو بها أشهر، قال الحافظ: \"متروك\".\nوتابعه محمد بن يونس الكديمي قال: حدثنا إبراهيم بن زكريا البزار قال: حدثنا عبد الله بن عثمان بن عطاء الخراساني عن أبيه عن سلمة بن كهيل به.\nأخرجه الخطابي في \"العزلة\" (ص٥٤-المنيرية) .\nلكن الكديمي وضاع.\nوعبد الله بن عثمان بن عطاء وأبوه - وهو الخراساني - ضعيفان.\nوالحديث أورده الهيثمي في \"المجمع\" (١/ ١٢٥) هكذا مرفوعًا، وقال:\n\"رواه الطبراني في \"الكبير\" من طريقين، إحداهما هذه، والأخرى موقوفة، وفيه عبد الملك بن حسين أبو مالك النخعي، وهو منكر الحديث، والموقوف صحيح الإسناد\".\nقلت: الموقوف عند الطبراني (٢٢/ ١٣٣/ ٣٥٤) من طريق يحيى بن زكريا ابن أبي زائدة عن أبيه عن علي بن الأقمر عن أبي جحيفة قال: ... فذكره موقوفًا.","vol":"7","page":462},{"text":"وهذا إسناد صحيح كما قال، رجاله ثقات رجال مسلم إن سلم من عنعنة زكريا ابن أبي زائدة؛ فإنه كان يدلس؛ كما قال الحافظ في \"التقريب\".\nومن طريقه أخرجه ابن حبان في \"روضة العقلاء\" (ص١٧٦) .\n<span data-type=\"title\" id=toc-3472>٣٤٦٣ </span>- (جعل الله التقوى زادك، وغفر ذنبك، ووجهك للخير حيث ما تكون) .\nضعيف\nرواه البخاري في \"التاريخ\" (٤/ ١/ ١٨٥)، والبزار (٣٢٠١)، والمحاملي في \"الدعاء\" (٣١/ ٢)، والبغوي في \"شرح السنة\" (١/ ١٥٠/ ١) عن قتادة بن الفضل بن عبد الله بن قتادة الرهاوي: حدثني الفضل بن عبد الله بن قتادة عن هشام بن قتادة عن قتادة قال: لما عقد لي رسول الله - ﷺ - على قومي أخذت بيده فودعته، فقال لي رسول الله - ﷺ -: ... فذكره. وقال البغوي:\n\"هذا حديث حسن غريب\".\nقلت: بل إسناده ضعيف؛ لأن الفضل بن عبد الله بن قتادة. أورده البخاري في \"التاريخ\" (٤/ ١/ ١١٦) هكذا:\n\"الفضل بن قتادة عن عمه هشام بن قتادة. روى عنه ابنه قتادة بن الفضل\".\nولم يذكر فيه جرحًا ولا تعديلًا، وإنما هو الفضل بن عبد الله بن قتادة، كما في إسناد الحديث. ولم يورده ابن أبي حاتم مطلقًا،وأورده ابن حبان في \"الثقات\" (٢/ ٢٤٠) كما أورده البخاري! وهو عمدة الهيثمي في توثيق رجاله، فقد قال في \"مجمع الزوائد\" (١٠/ ١٣١):","vol":"7","page":463},{"text":"\"رواه الطبراني والبزار، ورجالهما ثقات\".\nقلت: وتوثيق ابن حبان عند التفرد مما لا يعتد به؛ لما عرف به من التساهل؛ كما شرحه الحافظ في مقدمة \"لسان الميزان\".\nوقتادة بن الفضل، قال فيه ابن أبي حاتم (٣/ ٢/ ١٣٥) عن أبيه: \"شيخ\"، ووثقه ابن حبان أيضًا، لكن روى عنه جمع من الثقات.\n<span data-type=\"title\" id=toc-3473>٣٤٦٤ </span>- (جلساء الله غدًا أهل الورع والزهد في الدنيا) .\nضعيف جدًا\nرواه ابن أبي الدنيا في \"الورع\" (١٥٩/ ٢)، وأبو منصور معمر بن أحمد في \"الأربعين\" (٣/ ١)، والسلفي في \"معجم السفر\" (٢١٤/ ١-٢)، والديلمي (٢/ ٧٥) عن عيسى بن إبراهيم عن مقاتل بن قيس الأزدي عن علقمة بن مرثد عن سلمان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عيسى بن إبراهيم - وهو ابن طهمان الهاشمي - قال البخاري والنسائي:\n\"منكر الحديث\".\nومقاتل بن قيس قال الذهبي:\n\"ضعفه الأزدي\".\nوتابعهما سليمان بن عمرو عن الجريري عن علقمة به.\nأخرجه أبو علي النيسابوري في جزء من \"فوائده\" (٦٨/ ١-٢) .\nلكن سليمان بن عمرو - وهو أبو داود النخعي - كذاب.","vol":"7","page":464},{"text":"ورواه عبد الرحمن بن نصر الدمشقي في \"الفوائد\" (٢/ ٢٢٥/ ٢) عن أبي هريرة من قوله، وسنده ضعيف.\n<span data-type=\"title\" id=toc-3474>٣٤٦٥ </span>- (جنان الفردوس أربع، ثنتان من ذهب، حليتهما وآنيتهما وما فيهما، وثنتان من فضة، آنيتهما وحليتهما وما فيهما، وليس بين القوم وبين أن ينظروا إلى ربهم ﷿ إلا رداء الكبرياء على وجهه في جنة عدن، وهذه الأنهار تشخب من جنة عدن، ثم يصدع بعد ذلك أنهارًا) .\nضعيف\nأخرجه الطيالسي (٥٢٩)، وأحمد (٤/ ٤١٦)، والدارمي (٢/ ٣٣٣) عن أبي قدامة الحارث بن عبيد الإيادي قال: حدثنا أبو عمران - يعني الجوني - عن أبي بكر بن عبد الله بن قيس عن أبيه أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ الحارث بن عبيد ضعيف لسوء حفظه، وقد خالفه عبد العزيز بن عبد الصمد فقال: حدثنا أبو عمران الجوني به، دون قوله في أوله: \"جنان الفردوس أربع\"، وفي آخره: \"وهذه الأنهار تشخب ... \".\nأخرجه البخاري (٣/ ٣٤٥و٤/ ٤٦٦)، ومسلم (١/ ١١٢)، والترمذي (٢/ ٨٦) وصححه، وابن ماجه (١٨٦)، وأحمد في رواية (٤/ ٤١١) وابن حبان (٧٣٤٢) من طريق أخرى عن المغيرة بن شعبة.\nفالحديث صحيح بدون هاتين الزيادتين. والله أعلم.","vol":"7","page":465},{"text":"<span data-type=\"title\" id=toc-3475>٣٤٦٦ </span>- (جمال الرجل فصاحه لسانه) .\nموضوع\nرواه القضاعي في \"مسند الشهاب\" (١٣/ ٢) عن أحمد بن","vol":"7","page":465},{"text":"عبد الرحمن بن الجارود الرقي:أخبرنا هلال بن العلاء الرقي قال: أخبنا محمد بن مصعب قال: أخبرنا الأوزاعي عن محمد بن المنكدر عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن الجارود هذا، قال الذهبي:\n\"قال الخطيب كان كذابًا، ومن بلاياه قال:حدثنا هلال بن العلاء....\".\nقلت: فساق هذا الحديث.\nومحمد بن مصعب هو القرقسائي، صدوق كثير الغلط.\nوقد روى الحديث من طريق أخرى مرسلًا بلفظ:\n\"الجمال في الرجل اللسان\".\nرواه أبو بكر الشافعي في \"الفوائد\" (٣/ ٢٠)، والحاكم (٣/ ٣٣٠)، وابن عساكر (٨/ ٤٧١/ ١-٢) من طريق موسى بن داود: أخبرنا الحكم بن المنذر عن عمر ابن بشر الخثعمي عن أبي جعفر محمد بن علي قال: أقبل العباس بن عبد المطلب وعليه حلة وله ضفيرتان وهو أبيض بض، فلما رآه النبي - ﷺ - تبسم، فقال له العباس ما أضحكك يا رسول الله أضحك الله سنك؟! فقال: \"أعجبني جمالك يا عم النبي\"، فقال العباس: ما الجمال في الرجل؟ قال: \"اللسان\".\nوقال الذهبي:\n\"مرسل\".\nقلت: وعمر بن بشر والحكم بن المنذر لم أعرفهما.\nورواه القاسم بن ثابت السرقسطي (٢/ ٢٧/ ٢) من طريق العمري عن الهيثم بن عدي عن يونس بن يزيد الأيلي عن الزهري مرسلًا به.","vol":"7","page":466},{"text":"قلت: والهيثم بن عدي كذاب؛ كما قال أبو داود وغيره.\n<span data-type=\"title\" id=toc-3476>٣٤٦٧ </span>- (جهد البلاء أن تحتاجوا إلى ما في أيدي الناس فتمنعون) .\nضعيف\nرواه الديلمي (٢/ ٧٧) من طريق ابن لال: حدثنا أبو داود سليمان بن يزيد بن سليمان القزويني: حدثنا علي بن أبي طاهر: حدثنا هارون بن عيسى بن إبراهيم الهاشمي: حدثنا أحمد بن عبد الأعلى: حدثنا أبو عبد الله اليشكري: حدثنا ميمون بن مهران عن عبد الله بن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون ميمون بن مهران لم أعرف منهم أحدًا سوى هارون بن عيسى، وهو مترجم في \"تاريخ بغداد\" (١٤/ ٢٨) وقال:\n\"وذكره الدارقطني، فقال: ليس بالقوي\".","vol":"7","page":467},{"text":"<span data-type=\"title\" id=toc-3477>٣٤٦٨ </span>- (لا تشددوا على أنفسكم فيشدد عليكم؛ فإن قومًا شددوا على أنفسهم فشدد الله عليهم، فتلك بقاياهم في الصوامع والديار: (ورهبانية ابتدعوها ما كتبناها عليهم) [الحديد: ٢٧]) .\nضعيف\nأخرجه أبو داود (٤٩٠٤)، وأبو يعلى (٣٦٩٤) عن عبد الله بن وهب قال: أخبرني سعيد بن عبد الرحمن بن أبي العمياء أن سهل بن أبي أمامة حدثه أنه دخل هو وأبوه على أنس بن مالك بالمدينة في زمان عمر بن عبد العزيز وهو أمير المدينة، فإذا هو يصلي صلاة خفيفة دقيقة، كأنها صلاة مسافر أو قريبًا منها، فلما سلم قال أبي: يرحمك الله! أرأيت هذه الصلاة المكتوبة أو شيء تنفلته؟ قال: إنها المكتوبة، وإنها لصلاة رسول الله - ﷺ -، ما أخطأت إلا شيئًا","vol":"7","page":467},{"text":"سهوت عنه. فقال: إن رسول الله - ﷺ - كان يقول: ... فذكره.\nثم غدا من الغد فقال: ألا تركب لتنظر ولتعتبر؟ قال: نعم، فركبوا جميعًا، فإذا هم بديار باد أهلها وانقضوا وفنوا، خاوية على عروشها، فقال: أتعرف هذه الديار؟ فقلت: ما أعرفني بها وبأهلها، هذه ديار قوم أهلكهم البغي والحسد؛ إن الحسد يطفىء نور الحسنات، والبغي يصدق ذلك أو يكذبه، والعين تزني والكف والقدم والجسد واللسان، والفرج يصدق ذلك أو يكذبه.\nوهذا إسناد يحتمل التحسين، رجاله كلهم ثقات رجال البخاري غير سعيد ابن عبد الرحمن بن أبي العمياء، وقد روى عنه خالد بن حميد المهري أيضًا، وذكره ابن حبان في \"الثقات\" (٦/ ٣٥٤)، وفي \"التقريب\" \"مقبول\"، يعني عند المتابعة، وإلا فلين الحديث؛ كما نص عليه في المقدمة.\nومما يلفت إليه النظر أن داود أورد الحديث على اختصاره في \"باب في الحسد\" من \"كتاب الأدب\" مع أنه ليس في روايته ذكر الحسد في الحديث، فكأنه بذلك أشار إلى وروده في غير روايته. والله أعلم.\nهذا؛ وقد ذكر النابلسي في \"الذخائر\" (١/ ٢٩رقم ٢٤٤) أن أبا داود أخرجه في الصلاة وفي الأدب عن أحمد بن صالح، وقد فتشت عنه في \"الصلاة\" فلم أجده.\nثم رأيت الحافظ المزي ذكر في \"التحفة\" (١/ ٢٣٦) أنها في نسخة ابن العبد، فراجعه.\nوالحديث ساقه الهيثمي في \"مجمع الزوائد\" (٦/ ٢٥٦) بتمامه من رواية أبي يعلى، ثم قال:","vol":"7","page":468},{"text":"\"ورجاله رجال الصحيح غير سعيد بن عبد الرحمن بن أبي العمياء، وهو ثقة\".\nوقد توهم بعضهم أنه ليس على شرط \"المجمع\"؛ لإخراج أبي داود إياه، فلفت نظره إلى الزيادة التي عند أبي يعلى دون أبي داود - في بعض النسخ -، مع أنه أشار إليها - كما تقدم -، فاستحسن ذلك، جزاه الله خيرا.\n<span data-type=\"title\" id=toc-3478>٣٤٦٩ </span>- (جعل الله الخير كله في الربعة) .\nضعيف\nأخرجه الديلمي (٢/ ٧٦-٧٧) عن ابن لال معلقًا عن صبيح بن عبد الله الفرغاني: حدثنا عبد العزيز بن عبد الصمد العمي: حدثنا جعفر بن محمد عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ جعفر بن محمد الظاهر أنه ابن خالد بن الزبير ابن العوام القرشي، قال البخاري:\n\"لا يتابع على حديثه\". وقال الأزدي:\n\"منكر الحديث\". وذكره ابن حبان في \"الثقات\".\nوصبيح بن عبد الله الفرغاني؛ قال الخطيب:\n\"صاحب مناكير\".","vol":"7","page":469},{"text":"<span data-type=\"title\" id=toc-3479>٣٤٧٠ </span>- (جهد البلاء: قلة الصبر) .\nضعيف\nرواه الديلمي (٢/ ٧٧) من طريق إسماعيل الصابوني عن محمد ابن جمعة: حدثنا مسلم بن جنادة: حدثنا وكيع: حدثنا شعبة عن عبد الحميد ابن كرديد عن ثابت عن أنس مرفوعًا.","vol":"7","page":469},{"text":"قلت: وهذا إسناد ضعيف؛ محمد بن جمعة ومسلم بن جنادة لم أجد لهما ترجمة. ونقل المناوي عن الصابوني أنه قال:\n\"لم يروه عن وكيع مرفوعًا إلا مسلم بن جنادة\".\nقلت: فأشار الصابوني إلى إعلاله بالوقف؛ وهو الأشبه.\nوالحديث عزاه السيوطي لأبي عثمان الصابوني أيضًا في \"المئتين\".\nثم رأيته في \"ثقات ابن حبان\" (٧/ ١١٩) من طريق سلم بن جنادة به. فتبين أن \"مسلم\" محرف \"أسلم\"، وأسلم - أيضًا - محرف من (سلم)، وهو ثقة ربما خالف؛ كما قال الحافظ في \"التقريب\".\nوقد خولف؛ فأخرجه البخاري في \"التاريخ\" (٣/ ٢/ ٥٠) من طرق أخر عن شعبة به موقوفًا. ورجاله ثقات، فتأكد وقفه.\n(تنبيه): اختلف المصادر التي رجعنا إليها في لفظة: \"قلة\"، فوقع هكذا في \"مسند الفردوس\"، وفي \"الجامع الصغير\" معزوًا إليه وإلى الصابوني. لكن وقع في \"الجامع الكبير\" معزوًا إليهما بلفظ: \"قتل\". وكذا وقع \"ثقات ابن حبان\" و\"فردوس الديلمي\" المطبوع (٢/ ١١٠/ ٢٥٨٢)، ومن الغريب أنه وقع في فهرسه الذي وضعه السعيد (ص١٠٨): \"قلة\". ولم يتيسر لي ترجيح أحدهما على الآخر. لعدم توفر مصادر مخطوطة أو مصورة ليصار إليها.\n<span data-type=\"title\" id=toc-3480>٣٤٧١ </span>- (الجبروت في القلب) .\nموضوع\nرواه الديلمي (٢/ ٨٢) عن ابن لال معلقًا عن محمد بن عبد الملك عن ابن المنكدر عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن عبد الملك - وهو الأنصاري -، قال أحمد:","vol":"7","page":470},{"text":"\"يضع الحديث ويكذب\". وقال البخاري:\n\"منكر الحديث\".\n<span data-type=\"title\" id=toc-3481>٣٤٧٢ </span>- (الجلاوزة، والشرط، وأعوان الظلمة كلاب النار) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٤/ ٢١) من طريق محمد بن مسلم عن إبراهيم بن ميسرة عن طاوس عن عبد الله بن عمرو مرفوعًا. وقال:\n\"غريب من حديث طاوس تفرد به محمد بن مسلم الطائفي\".\nقلت: وهو صدوق يخطىء؛ كما في \"التقريب\".\nوتحته جماعة لم أجد من ترجمهم.\nوالحديث عزاه المناوي للديلمي أيضًا، ولم أره في \"زهر الفردوس\".","vol":"7","page":471},{"text":"<span data-type=\"title\" id=toc-3482>٣٤٧٣ </span>- (الجلوس مع الفقراء من التواضع، وهو من أفضل الجهاد) .\nموضوع\nرواه الديلمي (٢/ ٨٢) من طريق السلمي بسنده عن محمد بن علي بن الأشعث: حدثنا جعفر بن محمد العلوي: حدثنا مسلم بن إبراهيم ابن؟: حدثنا عروة بن سـ بن طاهر بن عبيد الله عن أنس مرفوعًا.\nقلت: وهذا موضوع، وآفته السلمي - واسمه محمد بن الحسين الصوفي -؛ كان يضع الحديث.\nومحمد بن علي بن الأشعث لم أعرفه.\nوجعفر بن محمد العلوي الظاهر أنه الذي في \"الميزان\":\n\"جعفر بن محمد بن جعفر بن علي بن الحسين بن علي عن يزيد بن هارون","vol":"7","page":471},{"text":"وأبي نعيم وغيرهما. روى عنه شريح بن عبد الكريم وغيره. قال الجورقاني في كتاب \"الأباطيل\": مجروح\".\n<span data-type=\"title\" id=toc-3483>٣٤٧٤ </span>- (البركة في الغنم والجمال في الإبل) .\nضعيف جدًا\nرواه الديلمي (٢/ ١/ ١٨) عن علي بن أبي الأزهر: حدثنا أحمد بن عبد المؤمن: حدثنا ابن وهب: حدثنا أبو أسلم صالح عن أنس مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو أسلم صالح لم أعرفه.\nوأحمد بن عبد المؤمن - وهو أبو جعفر الصوفي - قال مسلمة بن قاسم: \"ضعيف جدًا\".","vol":"7","page":472},{"text":"<span data-type=\"title\" id=toc-3484>٣٤٧٥ </span>- (الجن لا تخبل أحدًا في بيته عتيق من الخيل) .\nموضوع\nأخرجه ابن سعد في \"الطبقات\" (٧/ ٤٣٣) من طريق سعيد بن سنان عن يزيد بن عبد الله بن عريب عن أبيه عن جده عريب عن رسول الله - ﷺ - أنه قال: ... فذكره.\nقلت: وهذا إسناد هالك؛ سعيد بن سنان هو أبو مهدي الحمصي، قال الحافظ:\n\"متروك، ورماه الدارقطني وغيره بالوضع\".\nومن هذا الوجه أخرجه الطبراني. ورواه ابن قانع عنه به إلا أنه قال: \"عمرو ابن عريب\" بدل: \"يزيد بن عبد الله بن عريب\".","vol":"7","page":472},{"text":"قال العلائي:\n\"وهذا اختلاف شديد مع ما في روايته من الجهالة. يعني: عبد الله ويزيد وعمرًا\"؛ كذا في \"اللسان\".\nوذكر أنه أخرجه ابن منده في \"المعرفة\" من طريق أبي عتبة أحمد بن الفرج عن بقية عن عبد الله بن عريب به.\nقلت: وبقية مدلس، وأبو عتبة ضعيف.\n<span data-type=\"title\" id=toc-3485>٣٤٧٦ </span>- (الجنة بالمشرق) .\nباطل\nأخرجه الديلمي (٢/ ٧٩) من طريق الحاكم: حدثنا محمد بن العباس: حدثنا أحمد بن محمد بن عطاء الفقيه: حدثنا إبراهيم بن علي النيسابوري: حدثنا الحسين بن إسحاق البصري: حدثنا محمد بن الزبرقان عن يونس بن عبيد [عن الحسن] عن أنس مرفوعًا.\nقلت: وهذا حديث باطل؛ آفته الحسين هذا؛ فإنه لا يعرف، وقد ذكر له الحافظ في \"اللسان\" هذا الحديث بلفظ:\n\"إن الشمس بالجنة، والجنة بالمشرق\" وقال:\n\"أورده الجورقاني في كتاب \"الأباطيل\" وقال: الحسين مجهول\".\nقلت: والظاهر أن أصل الحديث من الإسرائيليات؛ فقد رأيت في \"حادي الأرواح\" لابن القيم (١/ ١٠٩) أثرًا رواه ابن أبي شيبة بسند صحيح عن عبد الله ابن عمرو قال:\n\"الجنة مطوية معلقة بقرون الشمس تنشر في كل عام مرة، وإن أرواح المؤمنين في طير كالزرازير يتعارفون ويرزقون من ثمر الجنة\".","vol":"7","page":473},{"text":"وفسره ابن القيم بأن الجنة المعلقة بقرون الشمس ما يحدثه الله ﷾ بالشمس في كل سنة مرة من أنواع الثمار والفواكه والنبات، جعله الله تعالى مذكرًا بتلك الجنة وآية دالة عليها كما جعل هذه النار مذكرة بتلك، وإلا فالجنة التي عرضها السماوات والأرض ليست معلقة بقرون الشمس، وهي فوق الشمس وأكبر منها، وقد ثبت في \"الصحيحين\" عنه - ﷺ - أنه قال:\n\"الجنة مئة درجة ما بين كل درجتين كما بين السماء والأرض\". وهذا يدل على أنها في غاية العلو والارتفاع. والله أعلم.\nقلت: فكيف يعقل أن تكون الجنة - وهذه بعض أوصافها - بالمشرق؟! اللهم إلا أن يراد به معنى مجازي. أي بلاد المشرق كالعراقين وما ولاهما، وهو الذي استظهره المناوي فرع التصحيح، والحديث ليس بصحيح.\n<span data-type=\"title\" id=toc-3486>٣٤٧٧ </span>- (الجنة دار الأسخياء) .\nضعيف\nأخرجه الخرائطي في \"مكارم الأخلاق\" (ص٥٩)، وأبو عثمان البجيرمي في \"الفوائد\" (٢٨/ ٢)، وابن عدي (٥٣٥/ ٢)، والطبراني في \"المعجم الأوسط\" (٦/ ٣٤٥-٣٤٦)، والقضاعي (١-٢/ ٢)، والديلمي (٢/ ٧٩) من طريق جحدر بن عبد الرحمن بن الحارث البكري: حدثنا بقية بن الوليد عن الأوزاعي عن الزهري عن عروة عن عائشة مرفوعًا. وقال الطبراني:\n\"لم يروه عن الأوزعي إلا بقية غير جحدر بن عبد الله الرحبي\". وقال ابن عدي:\n\"وهذا الحديث [ما] رواه عن بقية غير جحدر، وجحدر سرقه، وهو بين الضعف جدًا\".\nقلت: وجحدر لقبه، واسمه أحمد. قال الحافظ:","vol":"7","page":474},{"text":"\"وذكره ابن حبان في \"الثقات\"، فكأنه ما عرفه؛ لأنه سمى أباه عبد الله ابن الحارث، وقال: لم أر في حديثه ما في القلب منه إلا ... (فذكر هذا الحديث) وقال عقبه: هذا حديث منكر\".\nقلت: وبقية مدلس، وقد عنعنه، فإن ثبت عنه، فلعله تلقاه عن بعض الضعفاء أو المجهولين؛ فقد رأيته من طريق يحيى بن عبد الله البابلتي قال: حدثنا الأوزاعي به.\nأخرجه الشريف أبو القاسم الحسيني في \"الأمالي\" (٥٥/ ٢) .\nويحيى هذا قال الحافظ: \"ضعيف\".\nومن طريق عبد ربه بن سليم عن الأوزاعي به.\nأخرجه أبو القاسم الختلي في \"الديباج\" (١٦٨/ ١)، وابن شاهين في \"الترغيب\" (٢٩٧/ ١) .\nوعبد ربه بن سليم؛ قال ابن أبي حاتم (٣/ ١/ ٤٤) عن أبيه:\n\"شيخ مجهول\".\nوروي من حديث أنس مرفوعًا بزيادة:\n\"الجنة مأوى الأسخياء، الجنة مأوى الأسخياء\".\nأخرجه ابن عدي (٣٢٥/ ٢) عن محمد بن مسلمة: حدثنا موسى الطويل عنه وموسى هذا؛ قال ابن حبان:\n\"روى عن أنس أشياء موضوعة\".","vol":"7","page":475},{"text":"ثم رأيت ابن حبان أورد الحديث في \"الثقات\" (٨/ ٣٥) في ترجمة أحمد ابن عبد الله بن الحارث: جحدر قال: \"يروي عن بقية، لم أر في حديثه ما في القلب منه إلا حديثًا واحدًا\".\nثم ساق له هذا الحديث وقال:\n\"حديث منكر! أحاديث بقية ليست بنقية\".\n<span data-type=\"title\" id=toc-3487>٣٤٧٨ </span>- (حب أبي بكر وعمر من الإيمان، وبغضهما من الكفر، وحب العرب من الإيمان، وبغضهم من الكفر، ومن سب أصحابي فعليه لعنة الله، ومن حفظني فيهم فلا لعنه الله) .\nضعيف جدًا\nرواه الديلمي (٢/ ٨٤)، وابن عساكر في \"التاريخ\" (١٣/ ٣٥/ ١) عن علي بن الحسن الشامي: حدثنا خليد بن دعلج عن يونس بن عبيد عن الحسن عن جابر مرفوعًا به، وفي رواية لابن عساكر:\n\"من حفظني فيهم فأنا أحفظه يوم القيامة\".\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ آفته الشامي هذا؛ قال ابن عدي:\n\"جميع أحاديثه بواطيل، وهو ضعيف جدًا\".\nوقال الذهبي:\n\"وهو في عداد المتروكين\".\nوخليد بن دعلج ضعيف.\nوالحسن وهو - البصري - مدلس.","vol":"7","page":476},{"text":"والحديث أخرجه ابن عدي (١٢٤/ ٢)، وابن عساكر (٩/ ٣٠١/ ٢) عن محمد بن عبد الرحمن الحماني - أخو عبد الحميد - قال: حدثنا أبو إسحاق الحميسي عن مالك بن دينار عن أنس بن مالك مرفوعًا به دون قوله: \"وحب العرب ... \".\nقلت: وهذا إسناد ضعيف؛ الحميسي هذا اسمه خازم بن الحسين، قال ابن معين:\n\"ليس بشيء\". وقال ابن عدي:\n\"عامة حديثه لا يتابعه أحد عليه، وأحاديثه شبه الغرائب، وهو ضعيف يكتب حديثه\".\nومحمد بن عبد الرحمن الحماني لم أجد له ترجمة.\nثم أخرجه ابن عساكر من طريق الحماني: أخبرنا أبو إسرائيل عن علي بن زيد عن أنس مرفوعًا به دون قوله: \"ومن سب ... \".\nوالحماني هذا إن كان محمدًا المذكور فلم أعرفه كما سبق. وإن كان أخاه عبد الحميد ففيه كلام.\nوأبو إسرائيل هو إسماعيل بن خليفة العبسي، ضعيف لسوء حفظه.\nوعلي بن زيد - وهو ابن جدعان - ضعيف أيضًا.\n<span data-type=\"title\" id=toc-3488>٣٤٧٩ </span>- (حب الثناء من الناس يعمي ويصم) .\nضعيف\nرواه الديلمي (٢/ ٨٤) عن علي بن محمد بن عامر: حدثنا حميد عن عبد الرحمن بن عبد الله: حدثنا خداش بن مخلد: حدثنا الفضل بن عيسى عن عباد بن منصور عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف عباد بن منصور.","vol":"7","page":477},{"text":"والفضل بن عيسى - وهو الرقاشي -، قال الحافظ:\n\"منكر الحديث\".\nومن دونهما لم أعرفهم.\nوالحديث ضعف إسناده الحافظ العراقي أيضًا في \"تخريج الإحياء\" (٣/ ٢٤١) .\n<span data-type=\"title\" id=toc-3489>٣٤٨٠ </span>- (حجوا تستغنوا، وسافروا تصحوا، وتناكحوا تكثروا؛ فإني مباه بكم الأمم) .\nضعيف\nرواه الديلمي (٢/ ٨٣) عن محمد بن سنان بن يزيد القزاز: حدثنا محمد بن الحارث الحارثي: حدثنا محمد بن عبد الرحمن البيلماني عن أبيه عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن عبد الرحمن البيلماني متروك. وأبوه عبد الرحمن ضعيف.\nومثله محمد بن سنان بن يزيد القزاز.\nوالشطر الأول من الحديث أورده السيوطي في \"الجامع\" من رواية عبد الرزاق عن صفوان بن سليم مرسلًا.\nأخرجه (٦/ ١٧٣/ ١٠٣٩١) من طريق ابن جريج قال: أخبرت عن هشام بن سعد عن سعيد بن أبي هلال.\nوالشطر الآخر له شاهد من حديث أنس وغيره، مخرج في \"آداب الزفاف\" بلفظ:","vol":"7","page":478},{"text":"\"تزوجوا الولود الودود؛ فإني مكاثر بكم الأمم يوم القيامة\". انظره (ص٨٩و١٣٢)\n<span data-type=\"title\" id=toc-3490>٣٤٨١ </span>- (حجة قبل غزوة أفضل من خمسين غزوة، وغزوة بعد حجة أفضل من خمسين حجة، ولموقف ساعة في سبيل الله أفضل من سبعين حجة) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٥/ ١٨٨) عن الطبراني بسنده عن محمد بن عمر الكلاعي: حدثنا مكحول عن ابن عمر مرفوعًا، وقال:\n\"غريب من حديث مكحول وابن عمر، لم نكتبه إلا من حديث الكلاعي\".\nقلت: وهو منكر الحديث جدًا؛ كما قال ابن حبان.\nومكحول عن ابن عمر منقطع كما قال أبو زرعة.\nوأخرج البزار (٢/ ٢٥٨/ ١٦٥١) عن عنبسة بن هبيرة الطائي: سمعت عكرمة يحدث عن ابن عباس مرفوعًا بلفظ:\n\"غزوة خير من أربعين حجة، وحجة الإسلام خير من أربعين غزوة\"، وقال:\n\"لا نعلمه إلا بهذا الإسناد، ولا نعلم حدث عن عنبسة إلا محمد بن سليمان، وثقه ابن حبان\".\nقلت: وهذا التوثيق من تساهله المعروف، ولذلك لم يعتد به الذهبي، فقال في عنبسة:\n\"مجهول\". وسبقه أبو حاتم، وأشار البزار إلى جهالته.","vol":"7","page":479},{"text":"<span data-type=\"title\" id=toc-3491>٣٤٨٢ </span>- (إذا دعي أحدكم إلى طعام فلا يستقبض ولده ولا أحدًا؛ قريبًا ولا بعيدًا؛ فإنه إن فعل كان بمنزلة من سرق) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (٢١٠/ ١) عن علي بن عبد الملك بن عبد ربه الطائي: حدثني أبي: حدثنا أبو يوسف عن أبان عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبنا - وهو ابن أبي عياش البصري -، وهو متروك؛ اتهمه شعبة بالكذب على رسول الله - ﷺ -.\nوالراوي عنه أبو يوسف لم أعرفه.\nومثله علي بن عبد الملك بن عبد ربه الطائي.\nوأما ابنه فيحتمل أنه الذي في \"الميزان\":\n\"عبد الملك بن عبد ربه الطائي، عن خلف بن خليفة وغيره، منكر الحديث، وله عن الوليد بن مسلم خبر موضوع\".\nقلت: وفي معناه أحاديث أخرى ضعيفة ومنكرة، فانظر الحديث المتقدم (٣٤٢٨) و\"الإرواء\" (٧/ ١٥-١٦) .","vol":"7","page":480},{"text":"<span data-type=\"title\" id=toc-3492>٣٤٨٣ </span>- (حرمت على النار ثلاثة أعين: عين بكت من خشية الله ﷿، وعين سهرت في سبيل الله، وعين غضت عن محارم الله) .\nضعيف\nرواه أبو القاسم القشيري في \"الأربعين\" (١٥٨/ ١) عن محمد ابن يونس الكديمي: حدثنا عبد الله بن محمد الباهلي: حدثنا أبو حبيب العنزي: حدثنا بهز ابن حكيم عن أبيه عن جده مرفوعًا.","vol":"7","page":480},{"text":"ومن طريق القشيري رواه البغوي في \"شرح السنة\" (٤/ ٢٠٧/ ٢) .\nوالكديمي متهم بالوضع.\nوله شاهد من حديث أبي ريحانة رواه ابن أبي شيبة في \"المصنف\" (٧/ ١٥٨-١٥٩) عن عبد الرحمن بن شريح عن محمد بن سمير الرعيني أنه سمع أبا علي التجيبي أنه سمع أبا ريحانة يقول، مرفوعًا به، دون الجملة الثالثة، فلم يذكرها ابن سمير.\nلكن أخرجه الدارمي (٢/ ٢٠٣)، وأبو نعيم في \"الحلية\" (٢/ ٢٨)، والحاكم (٢/ ٨٣) - وعنه البيهقي (٩/ ١٤٩) - من هذا الوجه وزادا في آخره:\n\"وقال الثالثة فنسيتها. قال أبو شريح بعد ذلك: وحرمت النار على عين غضت عن محارم الله\". زاد الدارمي: \"أو عين فقئت في سبيل الله\".\nوهذه الزيادة شك من بعض الرواة. وإلا صار العدد أربعًا.\nوأخرجه أحمد (٤/ ١٣٤) دون الزيادة في آخره، والنسائي (٢/ ٥٦) مقتصرًا على الجملة الثانية.\n<span data-type=\"title\" id=toc-3493>٣٤٨٤ </span>- (حرمة الجار على الجار كحرمة دمه) .\nضعيف\nرواه الديلمي (٢/ ٨٨) عن أبي الشيخ معلقًا عن محمد بن سليمان بن أبي داود: حدثني أبي عن عبد الكريم الجزري عن سعيد بن المسيب عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سليمان بن أبي داود الحراني قال الذهبي في \"الضعفاء\":","vol":"7","page":481},{"text":"\"ضعفوه\".\n<span data-type=\"title\" id=toc-3494>٣٤٨٥ </span>- (حريم البئر مد رشائها) .\nضعيف\nأخرجه ابن ماجه (٢/ ٩٦) عن منصور بن صقير: حدثنا ثابت بن محمد عن نافع أبي غالب عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ كما قال البوصيري في \"الزوائد\" (١٥٤/ ١) وبين سببه فقال:\n\"ثابت بن محمد انقلب على ابن ماجه، وصوابه محمد بن ثابت؛ كما ذكره الذهبي في \"الكاشف\"، وقد ضعفوه. ومنصور متفق على ضعفه\".\nقلت: ومحمد بن ثابت هو العبد ي، قال الحافظ:\n\"صدوق لين الحديث\".\nثم روى ابن ماجه بهذا الإسناد عن ثابت بن محمد العبد ي عن ابن عمر مرفوعًا بلفظ:\n\"حريم النخلة مد جريدها\".\nوروى له شاهدًا بمعناه عن إسحاق بن يحيى بن الوليد عن عبادة بن الصامت مرفوعًا.\nقلت: وهذا سند ضعيف أيضًا منقطع؛ إسحاق هذا مجهول الحال، ولم يسمع من عبادة؛ كما في \"التقريب\".\nوقد صح ما يؤيده، فأخرج أبو داود (٢/ ١٢٣) عن أبي سعيد الخدري قال:\n\"اختصم إلى رسول الله - ﷺ - رجلان في حريم نخلة؛ فأمر بها فذرعت","vol":"7","page":482},{"text":"فوجدت سبعة أذرع، (وفي رواية: فوجدت خمسة أذرع)؛ فقضى بذاك\".\nوإسناده صحيح.\n<span data-type=\"title\" id=toc-3495>٣٤٨٦ </span>- (حزقة حزقة، ارق عين بقة) .\nضعيف\nرواه البخاري في \"الأدب المفرد\" (٢٤٩)، وابن أبي شيبة (١٢/ ١٠١) مختصرًا، والطبراني (١/ ٢٦٠/ ٢)، وعنه ابن عساكر (٤/ ٢٥٢/ ١) عن معاوية بن أبي مزرد عن أبيه عن أبي هريرة قال:\nسمعت أذناي وأبصرت عيناي هاتان رسول الله - ﷺ - وهو آخذ بكفيه جميعًا حسنًا أو حسينًا وقدماه على قدمي رسول الله - ﷺ -، وهو يقول: (فذكره) . فيرقى الغلام حتى يضع قدميه على صدر رسول الله - ﷺ -، ثم قال له: \"افتح\"، قال: ثم قبله، ثم قال: \"اللهم أحبه فإني أحبه\".\nقلت: ورجاله كلهم ثقات معرفون غير أبي مزرد والد معاوية واسمه عبد الرحمن بن يسار؛ أشار الذهبي إلى جهالته بقوله:\n\"تفرد عنه ولده عبد الرحمن\".\nثم رواه الطبراني (١/ ٢٦٠/ ٢) من طريق أحمد بن الوليد بن برد الأنطاكي: حدثنا بن أبي فديك: حدثنا المتوكل بن موسى عن محمد بن مسرع عن سعيد المقبري عن أبيه عن أبي هريرة به نحوه بلفظ:\n\"ارق بأبيك أنت عين بقة\".\nقلت: وهذا إسناد ضعيف؛ محمد بن مسرع والمتوكل بن موسى لم أعرفهما. وقد أشار إلى هذا الهيثمي بقوله في \"المجمع\" (٣/ ١٨٠):","vol":"7","page":483},{"text":"\"رواه الطبراني، وفيه من لم أعرفهم\".\nوقال في الإسناد الذي قبله:\n\"رواه الطبراني، وفيه أبو مزرد ولم أجد من وثقه، وبقية رجاله رجال الصحيح\".\nومما تقدم تعلم أن قول الشيخ عبد الله الغماري في رسالته التي سماها \"إعلام النبيل بجواز التقبيل\" (ص٦):\n\"وروى الطبراني بإسناد جيد كما قال الدميري في \"حياة الحيوان\" عن أبي هريرة ... \"؛ فذكر الحديث باللفظ الأول، إلا أنه قال في آخره:\n\"اللهم! من أحبه فإني أحبه\"!\nوهذا خطأ من بعض نساخ \"مجمع الهيثمي\" زاد فيه اسم: \"من\"؛ فقلده الغماري لأنه يحوش من هنا وهناك! ولا يرجع إلى الأصول كالمصادر المذكورة أعلاه.\nثم إن معناه ركيك إلا بتقدير \"أحب من أحبه\" أو نحوه. وقد رواه البخاري (٥٨٨٤) من طريق آخر عن أبي هريرة في قصة أخرى مختصرة في الحسن دون شك، وفيه:\nفالتزمه فقال: \"اللهم إني أحبه، فأحبه، وأحب من يحبه\".\nوكذا رواه مسلم (٧/ ١٣٠)، وابن حبان (٦٩٢٤) .\nوأخرجه في \"الأدب المفرد\" (١١٨٣)، والحاكم (٣/ ١٧٨)، وأحمد (٢/\n_________\n(١) (ج ١ / ٢٢٦ - ٢٢٧)، وهو فقيه شافعي، وليس معروفا بتخريج الأحاديث ونقدها، فالعجب ممن يدعي الاجتهاد في الحديث أن يقلد مثله!!","vol":"7","page":484},{"text":"٥٣٢) من طريق أخرى عنه. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي! وإنما هو حسن فقط.\n<span data-type=\"title\" id=toc-3496>٣٤٨٧ </span>- (حسب امرىء من البخل أن يقول: آخذ حقي كله، ولا أدع منه شيئًا) .\nضعيف جدًا\nرواه الديلمي (٢/ ٩٠) عن هلال بن العلاء: حدثنا أبي عن أبيه عن أبي غالب عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ العلاء والد هلال: هو العلاء بن هلال بن عمر ابن هلال بن أبي عطية الباهلي أبو محمد الرقي؛ قال أبو حاتم:\n\"منكر الحديث؛ ضعيف الحديث، عنده عن يزيد بن زريع أحاديث موضوعة\"، وقال النسائي:\n\"روى عن أبيه غير حديث منكر، فلا أدري منه أتي أو من أبيه\".\nوأما هلال بن عمر الرقي جد هلال بن العلاء، فقال ابن أبي حاتم (٤/ ٢/ ٧٨) عن أبيه:\n\"ضعيف الحديث\".","vol":"7","page":485},{"text":"<span data-type=\"title\" id=toc-3497>٣٤٨٨ </span>- (حجج تترى، وعمر نسق؛ تنفيان الفقر والذنوب كما ينفي الكبر خبث الحديد) .\nضعيف\nرواه الديلمي (٢/ ٩٢) من طريق الدارقطني بسنده عن محمد بن أبي حميد عن عامر بن عبد الله بن الزبير - قال محمد: لا أعلم إلا عن عروة - عن عائشة مرفوعًا.","vol":"7","page":485},{"text":"قلت: وهذا إسناد ضعيف؛ محمد بن أبي حميد ضعيف؛ كما في \"التقريب\".\nوالحديث أورده السيوطي في \"الجامع\" بلفظ:\n\"حجج تترى وعمر نسقًا يدفعن ميتة السوء، وعيلة الفقر\" وقال:\n\"رواه عبد الرزاق عن عامر بن عبد الله بن الزبير مرسلًا، والديلمي عن عائشة\".\nوأنت ترى أن لفظ الديلمي مخالف لهذا اللفظ الذي ساقه، وأظنه لفظ عبد الرزاق المرسل.\n<span data-type=\"title\" id=toc-3498>٣٤٨٩ </span>- (حسبي رجائي من خالقي، وحسبي ديني من دنياي) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٥٤) عن بقية عن إبراهيم بن أدهم: حدثني أبو ثابت قال: قال النبي - ﷺ -: ... فذكره، وقال:\n\"كذا رواه عن أبي ثابت، فأرسله\".\nقلت: وهو مع إرساله ضعيف؛ لأن بقية مدلس، وقد عنعنه.","vol":"7","page":486},{"text":"<span data-type=\"title\" id=toc-3499>٣٤٩٠ </span>- (حسن الخلق خلق الله الأعظم) .\nموضوع\nرواه ابن منده في \"المعرفة\" (٢/ ٧٤/ ٢)، وأبو نعيم في \"الحلية\" (٢/ ١٧٥) عن عمرو بن الحصين: أخبرنا إبراهيم بن عطاء عن يزيد بن عياض عن الزهري عن سعيد بن المسيب عن عمار بن ياسر مرفوعًا، وقال ابن منده:\n\"تفرد به إبراهيم\"","vol":"7","page":486},{"text":"قلت: وهو صدوق. لكن الآفة من شيخه يزيد بن عياض - وهو ابن جعدبة -؛ فقد كذبه مالك وغيره؛ كما في \"التقريب\".\nوعمرو بن الحصين متروك، ومن طريقه أخرجه الطبراني في \"الكبير\" و\"الأوسط\"، وبه فقط أعله الهيثمي (٨/ ٢٠) .\n<span data-type=\"title\" id=toc-3500>٣٤٩١ </span>- (حسن الملكة يمن، وسوء الخلق شؤم، وطاعة المرأة ندامة، والصدقة تدفع القضاء السوء) .\nضعيف جدًا\nرواه ابن عساكر (٥/ ٣٢٧/ ٢) عن أبي الحسن علي بن أحمد بن زهير التميمي: أخبرنا أبو بكر أحمد بن الحسن بن أحمد بن عثمان بن سعيد بن القاسم الغساني: أخبرنا أبو القاسم الخضر بن علي بن محمد الأنطاكي البزاز - قدم علينا دمشق -: أخبرنا أبو بكر محمد بن القاسم الأنباري: أخبرنا ابن ناجية: أخبرنا محمد بن المثنى: أخبرنا محمد بن خالد بن عثمة: أخبرنا عبد الله بن محمد المنكدر عن أبيه عن جابر مرفوعًا.\nقلت: وهذا إسناد مظلم؛ عبد الله بن محمد بن المنكدر لم أجد له ترجمة، وقد ذكر الحافظ في الرواة عن أبيه محمد بن المنكدر أخويه يوسف والمنكدر، أما هو فلم يتعرض له بذكر، فهذا يشعر بأنه غير معروف. والله أعلم.\nومن دون ابن ناجية لم أعرفهم غير علي بن أحمد بن زهير التميمي، قال الذهبي: \"ليس يوثق به، قال أبو القاسم ابن صابر: كان غير ثقة\".","vol":"7","page":487},{"text":"<span data-type=\"title\" id=toc-3501>٣٤٩٢ </span>- (حصنوا أموالكم بالزكاة، وداووا مرضاكم بالصدقة، وأعدوا للبلاء الدعاء) .\nضعيف جدًا\nرواه الطبراني في \"المعجم الكبير\" (٣/ ٦٧/ ٢)، وأبو","vol":"7","page":487},{"text":"الغنائم النرسي في \"فوائد الكوفيين\" (٢٥/ ١)، وأبو نعيم في \"الحلية\" (٢/ ١٠٤و٤/ ٢٣٧)، والخطيب في \"التاريخ\" (٦/ ٣٣٤و١٣/ ٢١)، والقضاعي (٥٨/ ١)، وعنهما ابن الجوزي في \"العلل المنتاهية\" (٢/ ٢) من طريق موسى ابن عمير عن الحكم عن إبراهيم عن الأسود عن عبد الله بن مسعود مرفوعًا.\nومن هذا الوجه رواه الطبراني في \"الأوسط\" أيضًا (١/ ٨٥/ ١) من \"الجمع بينه وبين الصغير\" وقال:\n\"لم يروه عن الحكم إلا موسى\".\nقلت: وهو متروك؛ كما قال الهيثمي (٣/ ٦٤)، ولذلك قال ابن الجوزي: \"لا يصح\".\nوله شاهد عن الحسن البصري مرسلًا، وهو الأشبه.\nأخرجه أبو داود في \"المراسيل\".\nوله طرق أخرى تجدها في \"المقاصد\" للسخاوي.\n<span data-type=\"title\" id=toc-3502>٣٤٩٣ </span>- (الجيران ثلاثة: جار له حق واحد، وهو أدنى الجيران حقًا، وجار له حقان، وجار له ثلاثة حقوق، وهو أفضل الجيران حقًا. فأما الجار الذي له حق واحد؛ فالجار المشرك لا رحم له، له حق الجوار، وأما الذي له حقان؛ فالجار المسلم لا رحم له، له حق الإسلام وحق الجوار، وأما الذي له ثلاثة حقوق؛ فجار مسلم ذو رحم، له حق الإسلام، وحق الجوار، وحق الرحم.\nوأدنى حق الجوار أن لا تؤذي جارك بقتار قدرك إلا أن تقدح له منها) .","vol":"7","page":488},{"text":"ضعيف.\nأخرجه البزار (٢/ ٣٨٠)، والطبراني في \"مسند الشاميين\" (ص٤٧٦)، وأبو نعيم في \"الحلية\" (٥/ ٢٠٧) عن عبد الرحمن بن فضيل عن عطاء الخراساني عن الحسن عن جابر بن عبد الله مرفوعًا. وقال أبو نعيم:\n\"حديث غريب\".\nقلت: وهو مسلسل بالعلل:\nالأولى: عنعنة الحسن البصري؛ فإنه كان مدلسًا.\nالثانية: عطاء الخراساني، وهو مدلس أيضًا وسيىء الحفظ، قال الحافظ:\n\"صدوق يهم كثيرًا ويرسل ويدلس\".\nالثالثة: عبد الرحمن بن فضيل لم أعرفه، وفي \"اللسان\":\n\"عبد الرحمن بن الفضل يأتي في ترجمة عبيد الله بن ضرار\".\nقلت: وفي ترجمة عبيد الله المذكور، إنما جاء فيها أحمد بن عبد الرحمن بن الفضل، وأنه متروك. فكأن الحافظ لما أحال على هذه الترجمة لم يقع بصره على اسم \"أحمد\"، وظن أنه عبد الرحمن بن الفضل، فأحال عليه، والله أعلم.\nوالحديث رواه سويد بن عبد العزيز عن عثمان بن عطاء عن أبيه عن عمرو بن شعيب عن أبيه عن جده مرفوعًا به نحوه، وفي أوله زيادة، تقدم تخريجها برقم (٢٥٨٧) .\nأخرجه الطبراني في \"مسند الشاميين\" (ص٤٦٩)، والخرائطي في \"المكارم\" (٢/ ٢٣٧) .\nوعطاء هذا هو الخراساني المذكور في الطريق الأولى، وقد عرفت حاله.","vol":"7","page":489},{"text":"وابنه عثمان ضعيف أيضًا.\nومثله سويد بن عبد العزيز.\n(تنبيه): من أوهام بعض الدكاترة! حول هذا الحديث قول الدكتورة السودانية المعلقة على \"مكارم الأخلاق\" في تخريجه:\n\"ذكره المنذري في \"الترغيب\"، وأشار إلى رواية أخرى للحديث، منها رواية الطبراني عن معاوية بن أبي (كذا) حيدة، وأبو (كذا) الشيخ ابن حبان (!) في كتاب \"التوبيخ\" عن معاذ بن جبل\".\nفأقول فيه أمور:\nالأول: إيهام القراء أن المنذري أشار إلى أن حديث معاوية بن حيدة ومعاذ بن جبل حديث الترجمة، وليس كذلك؛ فإن المنذري إنما ساق حديث (عمرو بن شعيب) عقب الزيادة التي سبقت الإشارة إلى تخريجها دون حديث الترجمة.\nالثاني: أنها ذكرت إشارة المنذري عقب حديث (عمرو بن شعيب) في \"المكارم\"، وفيه حديث الترجمة، فأوهمت هي إيهامًا آخر أن حديث معاوية ومعاذ فيهما حديث الترجمة كما هو في حديث عمرو في \"المكارم\"، وهذا وهم فاحش!! . وإنما يقع مثل هذا ممن لا تحقيق عندهم، ويقنعون بالرجوع إلى الفروع دون الأصول!\nالثالث: كان على الدكتورة مكان ما تقدم عنها أن تفيد القراء عن تضعيف المنذري للحديث، بتصديره إياه بقوله: \"وروي عن عمرو بن شعيب ... \"، بديل إيهامهما القراء أن الحديث قوي بحديثي معاوية ومعاذ، والمنذري الذي أشار إليهما لم يقو الحديث بهما!!","vol":"7","page":490},{"text":"<span data-type=\"title\" id=toc-3503>٣٤٩٤ </span>- (حق الولد على والده أن يحسن اسمه، ويعلمه الكتاب، ويزوجه إن أدرك) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب\" (ق٦٢/ ٢)، والديلمي (٢/ ٨٦-٨٧) من طريق أبي نعيم معلقًا عنه عن أبي هارون السندي عن الحسن ابن عمارة عن محمد بن عبد الرحمن بن عبيد عن عيسى بن طلحة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا. الحسن بن عمارة متروك.\nوالحديث عزاه السيوطي لأبي نعيم أيضًا في \"الحلية\"، لم أره في فهرسه. والله أعلم.\nونحوه ما رواه الأصبهاني في \"الترغيب\" (٦٢/ ٢) من طريق عبد الله بن عبد العزيز قال: أخبرني أبي عن نافع عن ابن عمر مرفوعًا بلفظ:\n\"إن من حق الولد على ولده أن يحسن أدبه، وأن يحسن اسمه، وأن يعظه (وفي رواية: أن يفقهه) إذا بلغ\".\nوعبد الله هو ابن عبد العزيز بن أبي رواد، قال ابن الجنيد: \"لا يساوي شيئًا، يحدث بأحاديث كذب\".\nوروى سعد بن سعيد بن أبي سعيد المقبري عن أخيه عبد الله بن سعيد عن أبيه عن أبي هريرة مرفوعًا بلفظ:\n\"إن من حق الولد على الوالد أن يحسن اسمه، وأن يحسن أدبه\".\nأخرجه البزار (٢/ ٤١١/ ١٩٨٤) وقال:","vol":"7","page":491},{"text":"\"تفرد به عبد الله بن سعيد، ولم يتابع عليه\".\nقلت: وهو متروك؛ كما في \"المجمع\" (٨/ ٤٧) .\nوأخوه سعد بن سعيد لين الحديث، كما في \"التقريب\".\nووقع في رواية محمد بن مخلد الدوري في \"جزئه\": (عبد المجيد بن عبد العزيز بن أبي رواد) كما في \"المداوي\" (٢/ ٥٤٧) للشيخ الغماري، من طريق علي بن شاذان عنه. وقال الشيخ:\n\"علي بن شاذان ضعفه الدارقطني\"، فقوله: (عبد المجيد) مكان (عبد الله) خطأ منه أو من النساخ، أو هو العكس. والله أعلم.\n<span data-type=\"title\" id=toc-3504>٣٤٩٥ </span>- (حق الولد على والده أن يعلمه كتاب الله، والسباحة، والرمي، وأن يورثه طيبًا) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (١/ ١٨٤)، والديلمي (٢/ ٨٦) عن الجراح بن منهال عن الزهري عن أبي سليم مولى أبي رافع عن أبي رافع مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو سليم مولى أبي رافع لم أعرفه.\nوالجراح بن منهال؛ قال البخاري ومسلم:\n\"منكر الحديث\". وقال ابن حبان:\n\"كان يكذب في الحديث ويشرب الخمر\".\nومن هذا الوجه أخرجه أبو محمد الجوهري في \"مجلسان من الأمالي\" بالشطر الأول منه.","vol":"7","page":492},{"text":"وأخرجه البيهقي في \"الشعب\" (٦/ ٤٠١) من طريق بقية عن عيسى بن إبراهيم عن الزهري به، وقال:\n\"عيسى بن إبراهيم يروي ما لا يتابع عليه\".\n<span data-type=\"title\" id=toc-3505>٣٤٩٦ </span>- (حلق القفا من غير حجامة مجوسية) .\nضعيف\nرواه ابن الأعرابي في \"معجمه\" (٦٢/ ٢): أخبرنا محمد بن الوليد: أخبرنا سليمان بن عبد الرحمن: أخبرنا الوليد بن مسلم: حدثني سعيد بن بشير عن قتادة عن الحسن عن أنس بن مالك عن عمر بن الخطاب قال: نهى رسول الله - ﷺ - عن حلق القفا للحجامة.\nفذكرته لابن أبي السري فقال: أخبرنا عمر بن عبد الواحد عن روح بن محمد عن قتادة عن الحسن عن عمر بن الخطاب مرفوعًا به.\nقال ابن أبي السري فذكرته للوليد فقال: حدثنا رجل عن قتادة عن الحسن عن عمر بن الخطاب قال: نهى رسول الله - ﷺ - عن حلق القفا من غير حجامة.\nقال ابن أبي السري: فكنا نرى أن الوليد دلسه عن عمر بن عبد الواحد.\nقلت: وهذا إسناد ضعيف بلفظيه؛ لأن مدارهما على الحسن - وهو البصري - وهو مدلس، فروايته الأولى عن أنس عن عمر، علتها العنعنة، وروايته الأخرى عن عمر منقطعة؛ لأنه لم يسمع منه. وفيها أيضًا روح بن محمد ولم أعرفه، وفي الأولى سعيد بن بشير، وهو ضعيف.\nوالحديث أخرجه ابن عساكر أيضًا في \"التاريخ\" (١٦/ ٤٧/ ٢) بالروايتين دون قوله: \"قال ابن أبي السري: فذكرته للوليد، فقال....\".","vol":"7","page":493},{"text":"<span data-type=\"title\" id=toc-3506>٣٤٩٧ </span>- (حملة القرآن عرفاء أهل الجنة يوم القيامة) .\nضعيف\nرواه الطبراني في \"الكبير\" (١/ ١٤٠/ ٢)، ومن طريقه ابن عساكر (١٩/ ٢٢٣/ ٢) عن إسحاق بن إبراهيم مولى جميع بن حارثة الأنصاري: حدثني عبد الله بن ماهان الأزدي: حدثني فائد مولى عبيد الله بن أبي رافع: حدثتني سكينة بنت الحسين بن علي عن أبيها مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن ماهان لم أجد له ترجمة.\nوإسحاق بن إبراهيم هو ابن سعيد الصواف المدني مولى مزينة، وهو ضعيف؛ كما قال الهيثمي (٧/ ١٦١) .\nوقد روي من حديث أبي هريرة رفعه بلفظ:\n\"النبيون والمرسلون سادة أهل الجنة، والشهداء قواد أهل الجنة، وحملة القرآن عرفاء أهل الجنة\".\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٦٥) عن خالد بن محمد أبي وائل: حدثنا عون بن عمارة: حدثنا حفص بن جميع عن عبد الكريم عن شهر بن حوشب عنه.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء من شهر إلى عون، وعبد الكريم هو ابن أبي أمية البصري.\nوخالد بن محمد أبو وائل لم أعرفه.\nأخرجه في \"أخبار أصبهان\" (٢/ ٣٢٣) من طريق مجاشع بن عمرو: حدثنا الليث بن سعد عن الزهري عن أبي سلمة عن أبي هريرة مرفوعًا مثل حديث شهر بتقديم وتأخير.","vol":"7","page":494},{"text":"ومجاشع قال الذهبي في \"المغني\":\n\"قال ابن حبان: يضع الحديث\".\n<span data-type=\"title\" id=toc-3507>٣٤٩٨ </span>- (أبد المودة لمن وادك؛ فإنها أثبت) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الإخوان\" (١١٧/ ٦٦)، والحارث بن أبي أسامة في \"مسنده\" (ق١١٠/ ١-٢بغية الباحث) من طريق داود بن رشيد: حدثنا عمر بن حفص عن أبي محمد الأنصاري الساعدي عن يزيد عن أبي حميد الساعدي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لم أعرف أحدًا ما بين أبي حميد وداود بن رشيد، وإلى ذلك أشار الهيثمي في \"المجمع\" بقوله (١٠/ ٢٨٢):\n\"رواه الطبراني، وفيه من لم أعرفهم\".\nوعمر بن حفص، وقع في مطبوعة \"الإخوان\" (محمد بن جعفر) ! فالله أعلم بالصواب، فلم أجد الآن ما يساعد على الترجيح، وقال المعلق عليه: \"لم أجده\". وكذلك قال في (أبي محمد الأنصاري) .\nوشيخه (يزيد) هو ابن زيد الأنصاري مولى بني ساعدة، كما ذكر الحافظ المزي في الرواة عن أبي حميد الساعدي. ووقع في \"الإخوان\": (يزيد بن أبي يزيد)، فأظنه خطأ، وذكر المعلق عليه أنه (يزيد بن أبي يزيد الضبعي) مولاهم الثقة، وليس هو؛ فإنه ليس من هذه الطبقة، وليس له رواية عن أحد من الصحابة، إنما روايته عن التابعين.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" (١/ ٤) للطبراني في \"المعجم","vol":"7","page":495},{"text":"الكبير\" أيضًا، ولأبي الشيخ في \"الثواب\"، فلعله إذا طبع هذا ومسند أبي حميد من \"المعجم الكبير\" يبدو لنا شيء مما يساعد على التصويب والتحقيق.\n<span data-type=\"title\" id=toc-3508>٣٤٩٩ </span>- (الحاج الراكب له بكل خف يضعه بعيره حسنة، والماشي له بكل خطوة يخطوها سبعون حسنة من حسنات الحرم) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٩٨) عن عبد الله بن محمد بن ربيعة: حدثنا محمد بن مسلم الطائفي عن إبراهيم بن ميسرة عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن مسلم الطائفي ضعيف سيىء الحفظ.\nوعبد الله بن محمد بن ربيعة - وهو القدامي - ضعيف جدًا، قال الذهبي:\n\"أحد الضعفاء، أتى عن مالك بمصائب\". وقال الحاكم والنقاش:\n\"روى عن مالك أحاديث موضوعة\".\nوقد رواه ابن عدي عنه بلفظ آخر مضى ذكره في الحديث (٤٩٦) .\nورواه غيره عن الطائفي بلفظ مغاير له، فراجعه هناك.","vol":"7","page":496},{"text":"<span data-type=\"title\" id=toc-3509>٣٥٠٠ </span>- (الحاج في ضمان الله مقبلًا ومدبرًا؛ فإن أصابه في سفره تعب أو نصب غفر الله له بذلك سيئاته، وكان له بكل قدم يرفعه ألف درجة، وبكل قطرة تصيبه من مطر أجر شهيد) .\nموضوع\nأخرجه الديلمي (٢/ ٩٨) عن عبد الله بن محمد بن يعقوب:","vol":"7","page":496},{"text":"حدثنا العباس بن عبد العزيز القطان: حدثنا سليمان بن عبد الله عن يحيى بن سعيد عن خالد بن معدان عن أبي أمامة مرفوعًا.\nقلت: وهذا موضوع؛آفته عبد الله بن محمد بن يعقوب - وهو الحارثي -؛ قال أبو سعيد الرواس:\n\"يتهم بوضع الحديث\". وهو الذي جمع مسندًا لأبي حنيفة رحمه الله تعالى.\nوشيخه العباس بن عبد العزيز لم أعرفه، وكذا سليمان بن عبد الله.\nوالحديث لوائح الوضع ظاهرة عليه.\n_________\nانتهى بحمد الله وفضله المجلد السابع من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \".\nويليه إن شاء الله تعالى المجلد الثامن، وأوله الحديث:\n٣٥٠١ - (كان إذا رأى الهلال صرف وجهه عنه) .\n\" وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"7","page":497},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-3511>مقدمة الناشر</span>\nإن الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله.\nأما بعد؛\nفهذا هو المجلد الثامن من \"سلسلة الأحاديث الضعيفة والموضوعة\" للشيخ المحدث العلامة محمد ناصر الدين الألباني﵀ رحمة واسعة- وهو واحد من أربعة عشر مجلدًا من هذه \"السلسلة الضعيفة\"، وتضم سبعة آلاف حديث تقريبًا، طُبع نصفها، ونسأل الله أن ييسر إخراج بقيتها في أقرب وقت وعلى أحسن صورة ممكنة بفضله وكرمه.\nوهذا الثامن منها- كسابقِهِ- يتضمن خمس مئة حديث لا يصح، وقد يسَّر الله إخراجه وتهيئته للطبع بالاستعانة ببعض طلاب العلم جزاهم الله خيرًا، وقد بُذل في تهيئته للطبع جهد مضاعف، نظرًا لكونه أول مجلد يُهيّأ للطبع دون مراجعة الشيخ له، واطلاعه عليه ومتابعته خطوة خطوة.\nوبهذه المناسبة نقول: إننا حرصنا كل الحرص على إخراج هذا المجلد مطابقًا لأصله الذي خَطه الشيخ ﵀ بيده، دون زيادة أو نقصان، إلا ما لا بد منه في كتاب مخطوط يُعد للطباعة. ومن الناحية العلمية فقد اضطررنا في بعض المواطن لوضع هوامش، تبين أمورًا لا بد منها يجدها القارئ في مواضعها من الكتاب مذيَّلة باسم (الناشر، بالإضافة إلى صنع الفهارس العلمية المتنوعة\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n هذه ملاحظات على المجلد الثامن وقفت عليها في موقع ثمرات المطابع - جزاهم الله خيرا - وأحببت إضافتها هنا تنبيها للقارئ\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة\n_________\nالتقويم:\nلا شك أن مثل هذه الكتب لابد أن يتعامل معها طالب العلم بدقة وانتباه، لأنها مسودات للشيخ لم يعدها للنشر بل لم يذكر عن الشيخ أنه أذن بطبعها على حالتها بعد وفاته لا سيما مع ما عرف عن الشيخ من الدقة في إخراجه لكتبه ومراجعته لها خاصة عندما كثر حاسدوه فضلًا عن الآراء العلمية التي قد تراجع الشيخ عنها سواء في حكمه على حديث أو على رجل أو قاعدة في الجرح والتعديل تغير اجتهاده فيها فكل هذا يؤثر في الحكم على الحديث، فما هو موجود في هذا الكتاب قد لا يجزم بأنه ما استقر عليه رأي الشيخ.\nالملاحظات:\n- يظهر من خلال تتبع منهج إخراج هذا المجلد بالمقارنة مع المجلد التاسع التباين الواضح في منهج وطريقة إخراج الكتاب مما يجعلنا نظن أن الذي أخرج هذا المجلد غير من أخرج المجلد التاسع فلذا سنذكر الملاحظات على هذا المجلد على حده:\n١- عدم ذكر الناشر لاسماء محققي الكتاب ليكون لهم الغنم إن أصابوا والغرم إن أخطأوا.\n٢- التصرف في نص الكتاب بما ينافي ما خطوه لأنفسهم من منهج وله مثالان:\nأ/ في ص ١٧٣ حذف حديث رقم (٣٦٩٧) لتراجع الشيخ عن تضعيفه ونقله له في السلسلة الصحيحة، وهذا التصرف لا ينبغي أيضًا فلو أبقوا الحديث ونبهوا على تراجع الشيخ لكان أولى كما فعل ٩/٤٤٤.\nب/ في ص٢٣٨ حذف حديث رقم (٣٧٦٣) لتكراره مع أنه من المفترض تركه كما هو ومن ثم التنبيه على ذلك في الحاشية، بخلاف من أخرج الجزء التاسع فقد أبقوا على حديث رقم ٤٣٢٤ مع تكراره برقم ٤١٠٤ وهذا هو المنهج السديد لأن التخريج الآخر لن يخلو غالبًا من زيادة فائدة وإن لم يكن فلينبه.\n٣- هناك بعض التعليقات العلمية الجيدة مثل:\nأ/ تصحيح خطأ في اسم راوي ص٢١٢.\nب/ عزو حديث قال الشيخ لم يجده في فهرس الحلية ص٢٢.\nج/ التنبيه على تراجع الشيخ في حكمه على بعض الرجال وذلك في موضعين ص١٩١، وص١٩٣، ولكن الملاحظ أنهم لم يلتزموا ذلك المنهج في التعليق على كل الكتاب.\n٤- عدم استطاعتهم قراءة جزء من حديث رقم (٣٩٠٦) ولو رجعوا للمصدر الذي خرجه الشيخ منه لوجدوه وهو متيسر.","vol":"8","page":3},{"text":"للكتاب على نحو ما كانت تُصنع في حياة الشيخ رحمه الله تعالى.\nوالله نسأل أن يجعل عملنا هذا خالصًا لوجهه، وأن ينفع به الأمة، ويكتب الأجر للشيخ ﵀.\nولا يفوتنا هنا أن نشكر كل من كانت له يد في إخراج هذا الكتاب، سائلين الله أن يجزيهم خير الجزاء، إنه ولي ذلك والقادر عليه.\nوآخر دعوانا أن الحمد لله رب العالمين.\nالناشر","vol":"8","page":4},{"text":"<span data-type=\"title\" id=toc-3512>٣٥٠١ </span>- (كان إذا رأى الهلال صرف وجهه عنه) .\nضعيف\nأخرجه أبو داود (٢/ ٣٢٨) عن أبي هلال، عن قتادة: أن رسول الله - ﷺ - كان ... فذكره.\nوهذا مرسل، وأبو هلال اسمه محمد بن سليم الراسبي؛ صدوق فيه لين.","vol":"8","page":5},{"text":"<span data-type=\"title\" id=toc-3513>٣٥٠٢ </span>- (كان إذا رأى الهلال قال: الله أكبر، الحمد لله، لا حول ولا قوة إلا بالله، إني أسالك خير هذا الشهر، وأعوذ بك من شر القدر، ومن سوء الحشر) .\nضعيف الإسناد\nأخرجه أحمد (٥/ ٣٢٩) قال: حدثنا أبو بكر بن أبي شيبة: حدثنا محمد بن بشر: حدثنا عبد العزيز بن عمر: حدثني من لا أتهم من أهل الشام، عن عبادة بن الصامت قال: ... فذكره مرفوعًا.\nوهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ غير تابعيه؛ فإنه لم يسم، فهو مجهول، غير أن الراوي عنه ذكر أنه غير متهم عنده، والله أعلم. وفي \"المجمع\" (١٠/ ١٣٩):\n\"رواه عبد الله والطبراني، وفيه راو لم يسم\".\nقلت: وهو في نسختنا من \"المسند\" من رواية عن أبيه، فليس هو من زياداته على أبيه كما يفيده صنيع الهيثمي هذا، ويؤيد ما في نسختنا أن السيوطي عزاه أيضًا لـ \"المسند\". والله أعلم.","vol":"8","page":5},{"text":"<span data-type=\"title\" id=toc-3514>٣٥٠٣ </span>- (كان إذا رأى الهلال قال: اللهم! اجعله هلال يمن وبركة) .\nضعيف الإسناد\nأخرجه ابن السني (رقم ٦٣٤) من طريق أبي المقدام، عن","vol":"8","page":5},{"text":"الوليد بن زياد، عن نافع، عن ابن عمر مرفوعًا.\nوهذا إسناد ضعيف؛ أبو المقدام هو هشام بن زياد أخو الوليد بن زياد؛ وهو متروك؛ كما في \"التقريب\"، وقد روي من غير طريقه كما يأتي قريبًا. وهو:\n<span data-type=\"title\" id=toc-3515>٣٥٠٤ </span>- (كان إذا رأى الهلال قال: اللهم! أهله علينا بالأمن والإيمان، والسلامة والإسلام والسكينة والعافية والرزق الحسن) .\nضعيف الإسناد\nأخرجه ابن السني (رقم ٦٣٩) عن الوليد بن مسلم، عن عثمان بن أبي العاتكة، عن شيخ من أشياخهم، عن أبي فروة حدير السلمي.\nوهذا إسناد ضعيف؛ لجهالة الشيخ الذي لم يسم، وبقية رجاله موثقون.\nوله شاهد موقوف عنده أيضًا (رقم ٦٤٠) من طريق معاوية بن صالح، عن أبي عمر الأزدي (وفي نسخة: أبي عمرو الأنصاري)، عن بشير مولى معاوية قال: سمعت عشرة من أصحاب رسول الله - ﷺ - أحدهم حدير أبو فروة (وفي نسخة: فورة) يقولون إذا رأوا الهلال: اللهم! اجعل شهرنا الماضي خير شهر وخير عاقبة، وأدخل علينا شهرنا هذا بالسلامة والإسلام، والأمن والإيمان، والمعافاة والرزق الحسن.\nوأبو عمر الأزدي - وأبو عمرو الأنصاري - وشيخه بشير؛ لم أعرفهما.\nوروى الطبراني في \"الأوسط\" عن عبد الله بن هشام قال: كان أصحاب رسول الله - ﷺ - يتعلمون هذا الدعاء إذا دخلت السنة أو الشهر: اللهم! أدخله علينا بالأمن والإيمان، والسلامة والإسلام، ورضوان من الرحمن، وجواز من الشيطان.\nقال الهيثمي: \"وإسناده حسن\"، وعلى هامشه ما نصه:\n\"قلت: فيه رشدين بن سعد، وهو ضعيف. ابن حجر\".","vol":"8","page":6},{"text":"<span data-type=\"title\" id=toc-3516>٣٥٠٥ </span>- (كان إذا رأى الهلال قال: ربي الله، آمنت بالذي أبداك ثم يعيدك) .\nضعيف الإسناد جدًا\nأخرجه ابن السني (رقم ٦٣٨) من طريق محمد بن عمر الأسلمي: حدثنا عبد الحميد بن عمران بن أبي أنس، عن محمد بن عبد الرحمن بن ثوبان، عن أبيه، عن عائشة مرفوعًا.\nوهذا إسناد ضعيف جدًا؛ محمد بن عمر هو الواقدي، وهو ضعيف بل متروك، وعبد الحميد بن عمران وعبد الرحمن بن ثوبان؛ لم أجد من ذكرهما.","vol":"8","page":7},{"text":"<span data-type=\"title\" id=toc-3517>٣٥٠٦ </span>- (كان إذا رأى الهلال قال: هلال خير ورشد، هلال خير ورشد، هلال خير ورشد، آمنت بالذي خلقك - ثلاث مرات -، ثم يقول: الحمد لله الذي ذهب بشهر كذا، وجاء بشهر كذا) .\nضعيف الإسناد\nأخرجه أبو داود (٢/ ٣٢٨) من طريق قتادة: أنه بلغه: أن النبي - ﷺ - كان ... إلخ.\nوهذا إسناد مرسل، ورجاله كلهم ثقات رجال الشيخين.\nوقد روي موصولًا؛ أخرجه ابن السني (رقم ٦٣٦) من طريق معمر بن سهل: حدثنا عبيد الله بن تمام، عن الجريري، عن أبي نضرة، عن أبي سعيد الخدري ﵁ مرفوعًا به.\nوهذا إسناد ضعيف؛ معمر بن سهل هو الأهوازي، ذكره الذهبي فيمن روى عن ابن تمام هذا، ولم أجد له ترجمة، وابن تمام؛ ضعفه أبو حاتم والدارقطني وغيرهما.","vol":"8","page":7},{"text":"<span data-type=\"title\" id=toc-3518>٣٥٠٧ </span>- (كان إذا رأى الهلال قال: هلال خير ورشد، ثم قال: اللهم! إني أسالك من خير هذا الشهر وخير القدر، وأعوذ بك من شره - ثلاث مرات -) .\nضعيف الإسناد\nروي من حديث رافع بن خديج؛ قال في \"المجمع\" (١٠/ ١٣٩): \"رواه الطبراني، وإسناده حسن\".\nكذا قال! ولعله لشواهده السابقة؛ وإلا فإن إسناده استقلالًا لا يحتمل التحسين، وإسناده في \"معجم الطبراني الكبير\" هكذا: حدثنا أحمد بن عمرو البزار: حدثنا محمد بن موسى الحرشي: أخبرنا ميمون بن زيد، عن ليث، عن عباية بن رفاعة، عن رافع بن خديج مرفوعًا.\nوهذا إسناد ضعيف مسلسل بالضعفاء؛ محمد بن موسى الحرشي لين كما في \"التقريب\"، وميمون بن زيد (ويقال: ابن يزيد)؛ لينه أبو حاتم الرازي كما في \"الميزان\"، وليث هو ابن أبي سليم قال الحافظ: \"اختلط أخيرًا ولم يتميز حديثه؛ فترك\"، وأما أحمد بن عمرو البزار؛ فهو الحافظ المشهور صاحب \"المسند\" المعروف به.","vol":"8","page":8},{"text":"<span data-type=\"title\" id=toc-3519>٣٥٠٨ </span>- (كان إذا رأى الهلال قال: هلال خير ورشد، آمنت بالذي خلقك فعدلك) .\nضعيف الإسناد\nروي من حديث أنس؛ قال في \"المجمع\":\n\"رواه الطبراني في \"الأوسط\" وفيه أحمد بن عيسى اللخمي، ولم أعرفه، وبقية رجاله ثقات\".\nقلت: أحمد بن عيسى هذا هو الخشاب؛ كذلك جاء منسوبًا في \"عمل اليوم","vol":"8","page":8},{"text":"والليلة\" لابن السني (رقم ٦٣٧)؛ وهو التنيسي، وهو معروف بالضعف الشديد؛ قال ابن عدي: \"له مناكير\"، وقال الدارقطني: \"ليس بالقوي\"، وقال ابن طاهر: \"كذاب يضع الحديث\"، وذكره ابن حبان في \"الضعفاء\".\nوزاد ابن السني في آخر الحديث: \"فتبارك الله أحسن الخالقين\".\n<span data-type=\"title\" id=toc-3520>٣٥٠٩ </span>- (كان إذا رأى الهلال قال: هلال خير، الحمد لله الذي ذهب بشهر كذا وكذا وجاء بشهر كذا وكذا، أسألك من خير هذا الشهر ونوره وبركته وهداه وطهوره) .\nضعيف السند\nروي من حديث عبد الله بن مطرف قال: كان رسول الله - ﷺ - من أقل الناس غفلة، كان إذا رأى ... إلخ.\nأخرجه ابن السني (٦٤١): أخبرنا حامد بن شعيب: حدثنا سريج بن يونس: حدثنا مروان بن معاوية الفزاري: حدثني شيخ، عن حميد بن هلال، عنه. قال سريج: فقيل لمروان: فسم الشيخ، فقال: أخذنا حاجتنا منه ونعطيه بقوله.\nقلت: ولم أفهم معنى هذا الكلام ولا مراده؛ فليتأمل.\nوإسناده ضعيف؛ جهالة الشيخ الذي لم يسم، وبقية رجاله ثقات رجال الشيخين غير حامد بن شعيب؛ وهو حامد بن محمد بن شعيب البلخي، وثقه الدارقطني وغيره، وله ترجمة في \"تاريخ بغداد\" (٨/ ١٦٩)، فليرجع إليها من شاء.\nوبالجملة؛ فهذه طرق كثيرة يثبت بها أنه ﵇ كان يدعو إذا رأى الهلال، وأما بماذا كان يدعو؟ فهذا مما اختلفت فيه الأحاديث؛ على ما في أسانيدها من ضعف كما علمت، والذي تطمئن إليه النفس وينشرح له الصدر","vol":"8","page":9},{"text":"ثبوت الدعاء عنه ﵇ بـ: (اللهم! أهله علينا باليمن والإيمان، والسلامة والإسلام، ربي وربك الله، هلال خير ورشد)؛ لورود ذلك في عدة طرق، وأما بقية الأدعية فشاذة منكرة؛ لم يأت ما يدعمها ويأخذ بعضدها، فالأولى الاكتفاء بهذا القدر من الدعاء، والله ﷾ أعلم.\nثم وجدت الحديث في \"الكفاية\" (٤٧٤) للخطيب، من طريق حامد بن محمد بن شعيب به، وله عنده زيادة في الدعاء إذا أمسى وإذا أصبح، وقال في آخره: \"ونغطيه بهواه\" كذا! ولم أفهمه أيضًا.\n<span data-type=\"title\" id=toc-3521>٣٥١٠ </span>- (كان إذا رأى الهلال قال: الله أكبر الله أكبر، الحمد لله، لا حول ولا قوة إلا بالله، اللهم! إني أسالك خير هذا الشهر، وأعوذ بك من شر القدر، وأعوذ بك من شر يوم المحشر) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (١٢/ ٤٤/ ٢)، وعنه أحمد (٥/ ٣٢٩)، والطبراني، وعنه عبد الغني المقدسي في \"السنن\" (٢٩٧/ ٢): حدثنا محمد بن بشر: أخبرنا عبد العزيز بن عمر قال: حدثني من لا أتهم، عن عبادة بن الصامت مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الواسطة بين عبد العزيز بن عمر - وهو ابن عبد العزيز - وعبادة.","vol":"8","page":10},{"text":"<span data-type=\"title\" id=toc-3522>٣٥١١ </span>- (الحباب شيطان) .\nضعيف\nرواه ابن سعد (٣/ ٥٤١) بأسانيد صحيحة، عن عروة، وأبي بكر ابن محمد بن عمرو بن حزم، والشعبي؛ ثلاثتهم مرفوعًا.","vol":"8","page":10},{"text":"قلت: وهذا إسناد ضعيف؛ لإرساله.\nوكذلك رواه ابن وهب في \"الجامع\" (ص٧) عن ابن أبي هلال: أن رسول الله - ﷺ - قال للحباب بن عبد الله بن أبي سلول - وكان يكنى به -: \"دع اسم الحباب؛ فإنه اسم شيطان\".\nقلت: وهذا مرسل أيضًا، بل معضل؛ فإن ابن أبي هلال - واسمه سعيد - من السادسة عند ابن حجر.\nثم رواه عن ابن شهاب مرسلًا أو معضلًا نحوه.\nثم رواه (ص١١): حدثني ابن سمعان، عن محمد بن المنكدر مرسلًا نحوه.\nوهذا مع إرساله؛ فيه ابن سمعان، وهو متروك.\nوله شاهد موصول في \"مجمع الزوائد\" (٨/ ٥٠)، لكن فيه متروك.\nوقد أشار الخطابي في \"المعالم\" (٧/ ٢٥٦)، ثم المنذري في \"الترغيب\" (٣/ ٨٧) إلى ضعف الحديث.\nورواه ابن شبة في \"تاريخ المدينة\" (١/ ٣٧٢-٣٧٣) من طريق يسار بن السائب، عن عامر الشعبي مرسلًا.\nثم رواه (١/ ٣٧٤-٣٧٥) من طريق عطاء بن السائب، عن الشعبي به.\nورواه عبد الرزاق في \"المصنف\" (١١/ ٤٠/ ١٩٨٤٩) عن معمر، عن الزهري مرسلًا.\nوعنه العسكري في \"تصحيفات المحدثين\" (٢/ ٤١٢)، لكنه قال: عن معمر، عن هشام بن عروة مرسلًا.","vol":"8","page":11},{"text":"<span data-type=\"title\" id=toc-3523>٣٥١٢ </span>- (الحجامة تنفع من كل داء، ألا فاحتجموا) .\nموضوع\nرواه أبو عثمان البحيري في \"الفوائد\" (٤٣/ ١) عن محمد بن أحمد ابن حمدان: حدثنا صالح بن بشر: حدثنا أبو معاوية، عن أبي عمرو بن العلاء، عن أبيه، عن جده، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ ابن حمدان هذا كذاب؛ كما قال الذهبي، وقال ابن ابن عدي: \"يضع الحديث، وسمعت أبا عروبة يقول: لم أر في الكذابين أصفق وجهًا منه\".","vol":"8","page":12},{"text":"<span data-type=\"title\" id=toc-3524>٣٥١٣ </span>- (الحجامة في الرأس شفاء من سبع - إذا ما نوى صاحبها -: من الجنون، والجذام، والبرص، والنعاس ووجع الأضراس، والصداع، وظلمة يجدها في عينيه) .\nموضوع\nرواه ابن جرير الطبري في \"تهذيب الآثار\" (٢/ ١٢٣/ ١٣٣٤)، والطبراني (١١/ ٢٩/ ١٠٩٣٨) عن عمر بن رياح: أخبرنا ابن طاوس، عن أبيه، عن ابن عباس مرفوعًا. ومن هذا الوجه رواه ابن عدي (٢٤٦/ ١)، وقال:\n\"عمر بن رياح يروي البواطيل عن ابن طاوس ما لا يتابعه أحد عليه، والضعف بين على حديثه\".\nوقال ابن حبان: \"يروي الموضوعات عن الثقات، لا يحل كتب حديثه إلا على التعجب\".\nثم رواه الطبراني (٣/ ١٢٢/ ١)، وكذا العقيلي (ص٢٩)، وابن عدي (٢٧٢/ ٢)، وابن جرير الطبري في \"التهذيب\" (٢/ ١٠٤/ ١٢٦٩) من طريق قدامة","vol":"8","page":12},{"text":"ابن محمد الأشجعي قال: حدثنا إسماعيل بن شبيب الطائفي، عن ابن جريج، عن عطاء، عن ابن عباس به مختصرًا.\nوإسماعيل هذا واه؛ كما قال الذهبي، وقال النسائي: \"متروك الحديث\".\nوالأشجعي؛ صدوق يخطىء.\nوروى الحاكم (٤/ ٢١٠) عن أبي موسى عيسى بن عبد الله الخياط، عن محمد بن كعب القرظي، عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"المحجمة التي في وسط الرأس من الجنون والجذام والنعاس، وكان يسميها منقذة\". وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: عيسى في \"الضعفاء\" لابن حبان وابن عدي\".\nقلت: قال فيه ابن عدي (٢٩٦/ ٢):\n\"عامة ما يرويه لا يتابع عليه\".\n<span data-type=\"title\" id=toc-3525>٣٥١٤ </span>- (الجهاد أربع: أمر بالمعروف، ونهي عن المنكر، والصدق في مواطن الصبر، وشنآن المنافقين، فمن أمر بالمعروف شد عضد المؤمنين، ومن نهى عن المنكر أرغم أنف الفاسقين، ومن صدق في مواطن الصبر فقد قضى ما عليه، ومن شنأ الفاسقين غضب لله، وغضب الله له) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ١٠-١١) عن عبيد الله بن الوليد الوصافي، عن محمد بن سوقة، عن الحارث، عن علي مرفوعًا. وقال:\n\"غريب من حديث محمد، تفرد به الوصافي\".","vol":"8","page":13},{"text":"قلت: وهو ضعيف، ومثله الحارث وهو الأعور.\n<span data-type=\"title\" id=toc-3526>٣٥١٥ </span>- (حق الزوج على امرأته أن لا تمنعه نفسها وإن كانت على ظهر قتب، ولا تعطي شيئًا إلا بإذنه، فإن فعلت ذلك كان له الأجر، وعليها الوزر، ولا تصوم تطوعًا إلا بإذنه، فإن فعلت أثمت ولم تؤجر، وأن لا تخرج من بيته إلا بإذنه، فإن فعلت لعنتها الملائكة؛ ملائكة الغضب وملائكة الرحمة حتى تؤوب أو ترجع، قيل: وإن كان ظالمًا؟ قال: وإن كان ظالمًا) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (١٥٩٤-ترتيبه)، ومن طريقه البيهقي (٧/ ٢٧٢)، عن ليث، عن عطاء، عن ابن عمر، عن النبي - ﷺ -: أن امرأة أتته فقالت: ما حق الزوج على امرأته؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ ليث - وهو ابن أبي سليم - ضعيف مختلط كما تقدم مرارًا.\nوقد روي الحديث بنحوه من طريق أخرى من حديث ابن عباس نحوه، وفيه بعض ما في هذا وزيادة عليه، وفيه أن المرأة قالت:\n\"لا جرم، لا أتزوج أبدًا\".\nأخرجه البزار (٢/ ١٧٧/ ١٤٦٤)، وأبو يعلى (٤/ ٣٤٠/ ٢٤٥٥) من طريق خالد ابن عبد الله الواسطي، عن حسين بن قيس، عن عكرمة عنه.\nقلت: وحسين هذا هو الملقب بـ (حنش)، وهو متروك كما قال الحافظ في \"التقريب\"، وإلى ذلك يشير الذهبي في \"الكاشف\":","vol":"8","page":14},{"text":"\"قال البخاري: لا يكتب حديثه\".\nوبه أعله الهيثمي، ولكنه قال (٤/ ٣٠٧):\n\"رواه البزار، وفيه حسين بن قيس المعروف بـ (حنش)، وهو ضعيف، وقد وثقه حصين بن نمير، وبقية رجاله ثقات\".\nوأشار المنذري إلى تضعيف الحديث بتصديره إياه في \"الترغيب\" (٣/ ٧٧) بقوله: \"روي\" وقال:\n\"رواه الطبراني\".\nوما أظن هذا العزو إلا وهمًا؛ فإني لم أجده في (مسند عكرمة عن ابن عباس) في \"المعجم الكبير\"، ولا في \"الأوسط\"، ولا في \"الصغير\". والله أعلم.\nهذا؛ وقد خلط المعلق على \"مسند أبي يعلى\" بين الحديثين أو الطريقين عن ابن عباس، فأوهم القراء أنهما يدوران على لفظ حديث (الحنش) ! ولم يشر أدنى إشارة إلى اختلاف متنيهما بنحو ما سبقت الإشارة إليه، مما قد يفسح المجال لمن لا يعلم أن يقوي أحدهما بالآخر، وإن كان هناك ما يمنع من ذلك - حتى ولو كان متنهما واحدًا -، ألا وهو شدة ضعف (الحنش) .\n<span data-type=\"title\" id=toc-3527>٣٥١٦ </span>- (الحجامة في الرأس من: الجنون والجذام، والبرص والنعاس، والضرس) .\nضعيف\nرواه الطبراني (١٢/ ٢٩١/ ١٣١٥٠) وفي \"الأوسط\" (١/ ٢٧٧/ ٢ رقم ٤٦٨٦) عن عبد الله بن محمد العبادي: أخبرنا مسلم بن سالم: أخبرنا عبيد الله بن عمر، عن نافع، عن سالم، عن ابن عمر مرفوعًا.","vol":"8","page":15},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ مسلم بن سالم هو الجهني، قال أبو داود: \"ليس بثقة\"، وبه أعله الهيثمي كما يأتي.\nوالعبادي بضم العين المهملة، أورده السمعاني في هذه النسبة، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول، ولم أره عند غيره.\nوالحديث قال الهيثمي في \"المجمع\" (٥/ ٩٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه مسلمة بن سالم الجهني، ويقال: مسلم ابن سالم، وهو ضعيف\".\nقلت: وفاته أنه في \"كبير الطبراني\" أيضًا.\nوقد روي من حديث ابن عباس أيضًا مرفوعًا به.\nأخرجه ابن جرير الطبري في \"تهذيب الآثار\" (٢/ ١٠٤)، والطبراني (١١/ ١٨٧/ ١١٤٤٦) مختصرًا من طريق إسماعيل بن شيبة، عن ابن جريج، عن عطاء، عنه.\nقلت: وهذا إسناد ضعيف جدًا؛ إسماعيل بن شيبة - ويقال: ابن شبيب الطائفي - قال الذهبي:\n\"واه\".\nثم ساق له أحاديث مما أنكر عليه، هذا أحدها.\nوروي من حديث أبي سعيد أيضًا بزيادة في آخره، ومن طريق أخرى عن ابن عباس أيضًا، وقد مضى تخريجهما قريبًا برقم (٣٥١٣) .\nومن حديث أم سلمة مرفوعًا به؛ إلا أنه قال: \"والصداع\" مكان: \"والضرس\".","vol":"8","page":16},{"text":"أخرجه الطبراني في \"الكبير\" (٢٣/ ٢٩٩/ ٦٦٧) عن الحارث بن عبيد، عن المغيرة بن حبيب، عن مولى لأم سلمة، عنها.\nقلت: وأخرجه الطبري في \"التهذيب\" (٢/ ١٢٤/ ١٣٣٦) بسند ضعيف؛ عن الحارث بن عبيد الأنماري، عن أبي المغيرة بن صالح، عن مولى لأم سلمة به؛ إلا أنه قال:\n\" ... من الصداع والدوار ووجع الضرس، قال: وعد أشياء كثيرة\".\nوأنا أظن أن (الأنماري) محرف من (الإيادي)، وهو صدوق يخطىء، وأبو المغيرة بن صالح، أظنه خطأ من الطابع أو الناسخ، والصواب: \"المغيرة أبي صالح\"؛ فإن المغيرة بن حبيب عند الطبراني كنيته أبو صالح، قال ابن حبان في \"الثقات\": \"يغرب\". والمولى مجهول لم يسم.\n(تنبيه): حديث أم سلمة هذا مما فات الهيثمي فلم يورده في \"مجمع الزوائد\" وهو على شرطه.\n<span data-type=\"title\" id=toc-3528>٣٥١٧ </span>- (الحجامة في الرأس هي المغيثة، أمرني بها جبريل حين أكلت طعام اليهودية) .\nضعيف جدًا\nرواه ابن سعد (١/ ٤٤٧): أخبرنا عمر بن حفص، عن أبان، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمر بن حفص - وهو أبو حفص العبد ي -، وأبان - وهو ابن أبي عياش -؛ متروكان.\nوروى (١/ ٤٤٦) عن عقيل، عن ابن شهاب، عن إسماعيل بن محمد بن","vol":"8","page":17},{"text":"سعد بن أبي وقاص: أنه وضع يده على المكان الناتىء من الرأس فوق اليافوخ، فقال: هذا موضع محجم رسول الله - ﷺ - الذي كان يحجم، قال عقيل: وحدثني غير واحد أن رسول الله - ﷺ - كان يسميها المغيثة.\nقلت: وهذا سند ضعيف لإعضاله، ورجاله كلهم ثقات.\nثم روى عن المسعودي، عن عبد الله بن عمر بن عبد العزيز قال: احتجم رسول الله - ﷺ - في وسط رأسه وكان يسميها منقذًا.\n<span data-type=\"title\" id=toc-3529>٣٥١٨ </span>- (الحجامة يوم الأحد شفاء) .\nضعيف جدًا\nرواه الديلمي (٢/ ٩٩) من طريق ابن السني، عن موسى بن محمد: حدثنا المنكدر بن محمد بن المنكدر، عن أبيه، عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته موسى هذا - وهو ابن محمد بن عطاء الدمياطي المقدسي -؛ وكان يضع الحديث؛ كما قال ابن حبان وغيره.\nوالمنكدر بن محمد بن المنكدر لين الحديث، وبه فقط أعله المناوي! فقصر.\nوالحديث عزاه السيوطي لعبد الملك بن حبيب أيضًا في \"الطب النبوي\"، عن عبد الكريم الحضرمي معضلًا.\nقلت: وهو مع إعضاله واه بمرة؛ لأن عبد الملك هذا قال فيه الذهبي:\n\"كثير الوهم، صحفي، وكان ابن حزم يقول: ليس بثقة\".","vol":"8","page":18},{"text":"<span data-type=\"title\" id=toc-3530>٣٥١٩ </span>- (الحج جهاد كل ضعيف، وجهاد المرأة حسن التبعل) .\nضعيف\nرواه ابن ماجه (٢٩٠٢)، وأحمد (٦/ ٢٩٤و٣٠٣)، والقضاعي في","vol":"8","page":18},{"text":"\"مسند الشهاب\" (٩/ ١) من طريق القاسم بن الفضل، عن محمد بن علي، عن أم سلمة مرفوعًا بالشطر الأول.\nثم رواه القضاعي بتمامه من طريق إسحاق بن إبراهيم قال: أخبرنا علي بن حرب قال: أخبرنا موسى بن داود قال: أخبرنا ابن لهيعة، عن محمد بن عبد الرحمن، عن عامر ابن عبد الله بن الزبير، عن أبيه، عن علي مرفوعًا، في حديث طويل.\nوكتب بعض المحدثين - وأظنه ابن المحب - على الهامش:\n\"ضعيف\". وعلى الطريق الأولى:\n\"سنده منقطع\".\nقلت: ووجه الأول؛ أن محمد بن علي - وهو أبو جعفر الباقر - لم يسمع من أم سلمة؛ كما قال أحمد وأبو حاتم.\nووجه الآخر؛ أن ابن لهيعة سيىء الحفظ، لكنه شاهد لا بأس به للطريق الأولى، فيتقوى به الشطر الأول من الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-3531>٣٥٢٠ </span>- (الحج والعمرة فريضتان، لا يضرك بأيهما بدأت) .\nضعيف\nرواه الدارقطني (ص٢٨٢)، والحاكم (١/ ٤٧١)، وابن الغطريف في \"جزء من حديثه\" (٥٣/ ١ مجموع١٣)، والواحدي في \"الوسيط\" (١/ ٧٠/ ١) عن محمد بن كثير الكوفي قال: حدثنا إسماعيل بن مسلم، عن ابن سيرين، عن زيد بن ثابت مرفوعًا. وقال الحاكم:\n\"والصحيح عن زيد بن ثابت قوله\". ووافقه الذهبي.\nثم ساقه الحاكم - وكذا الدارقطني - من طريق هشام بن حسان، عن محمد","vol":"8","page":19},{"text":"ابن سيرين به موقوفًا نحوه.\nقلت: وإسناد الموقوف صحيح، والمرفوع ضعيف؛ لأن محمد بن كثير الكوفي ضعيف؛ كما في \"التقريب\"، وقال فيه البخاري: \"منكر الحديث\".\nوإسماعيل بن مسلم؛ الظاهر أنه المكي الضعيف، فإن كان العبد ي؛ فهو ثقة.\nوأخرجه الحاكم في \"علوم الحديث\" (ص١٢٧)، وعنه الديلمي (٢/ ٩٧) من طريق عبد الله بن صالح قال: أخبرنا ابن لهيعة، عن محمد بن المنكدر، عن جابر مرفوعًا به، دون قوله: \"لا يضرك..\".\nقلت: وهذا سند ضعيف؛ لسوء حفظ ابن لهيعة وعبد الله بن صالح.\nويعارضه حديث عن الحجاج بن أرطأة، عن محمد بن المنكدر، عن جابر: أن رجلًا سأل رسول الله - ﷺ - عن العمرة أواجبة هي؟ فقال:\n\"لا، وأن تعتمر خير لك\".\nوالحجاج بن أرطأة مدلس، وقد عنعنه.\n<span data-type=\"title\" id=toc-3532>٣٥٢١ </span>- (الحديث عني ما تعرفون) .\nضعيف جدًا\nرواه الديلمي (٢/ ١٠٨) عن إبراهيم بن محمد، عن صالح ابن كيسان، عن إسماعيل بن محمد، عن ابن المسيب، عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم بن محمد هو ابن أبي يحيى الأسلمي، وهو متروك.","vol":"8","page":20},{"text":"<span data-type=\"title\" id=toc-3533>٣٥٢٢ </span>- (الحرائر صلاح البيت، والإماء فساد البيت) .\nموضوع\nالديلمي (٢/ ١٠٩) عن أبي سهل اليمامي: حدثنا أحمد بن يوسف العجلي: حدثنا يونس بن مرداس - وكان خادمًا لأنس - قال: كنت جالسًا يمين أنس وأبي هريرة، فسمعت أبا هريرة يقول: ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو سهل اليمامي، واسمه أحمد بن محمد بن عمر بن يونس بن القاسم الحنفي؛ كذبه أبو حاتم وابن صاعد وسلمة بن شبيب.\nواللذان فوقه لم أعرفهما.","vol":"8","page":21},{"text":"<span data-type=\"title\" id=toc-3534>٣٥٢٣ </span>- (الحسد يفسد الإيمان كما يفسد الصبر العسل) .\nضعيف\nأخرجه الديلمي (٢/ ١٠١) عن محمد بن محمد بن سليمان الواسطي: حدثنا هشام بن عمار، عن مخيس بن تميم، عن بهز بن حكيم، عن أبيه، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مخيس بن تميم مجهول؛ كما قال ابن أبي حاتم (٤/ ١/ ٤٤٢) عن أبيه.\nوهشام بن عمار فيه ضعف من قبل حفظه.","vol":"8","page":21},{"text":"<span data-type=\"title\" id=toc-3535>٣٥٢٤ </span>- (الحق بعدي مع عمر حيث كان) .\nموضوع\nرواه العقيلي في \"الضعفاء\" (٣٦٣) عن القاسم بن يزيد بن عبد الله ابن قسيط، عن أبيه، عن عطاء، عن ابن عباس؛ قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nثم رواه هو، والبخاري في \"التاريخ\" (٤/ ١/ ١١٤)، وابن عساكر (١٣/ ١٣/ ١)","vol":"8","page":21},{"text":"من طريق آخر، عن القاسم به؛ إلا أنه قال، عن ابن عباس، عن الفضل بن عباس: سمعت رسول الله - ﷺ - ...، قال:\n\"قال علي بن المديني: هوعندي عطاء بن يسار، وليس لهذا الحديث أصل من حديث عطاء بن أبي رباح ولا عطاء بن يسار، وأخاف أن يكون عطاء الخراساني؛ لأن عطاء الخراساني مرسل عن عبد الله بن عباس. والله أعلم\".\nوقال الذهبي:\n\"وأخاف أن يكون كذبًا مختلفًا\".\nوأقره الحافظ في \"اللسان\".\nوالحديث أخرجه الديلمي أيضًا (٢/ ٢٧٢) .\n<span data-type=\"title\" id=toc-3536>٣٥٢٥ </span>- (الحكمة تزيد الشريف شرفًا، وترفع المملوك حتى تجلسه مجالس الملوك) .\nضعيف\nأخرجه ابن عبد البر في \"جامع بيان العلم\" (١/ ١٨) عن عمرو بن حمزة، عن صالح المري، عن الحسن، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحسن هو البصري، وهو مدلس.\nوعمرو بن حمزة - وهو العبسي -؛ ضعيف. ومثله صالح المري.\nوالحديث عزاه السيوطي لابن عدي، و\"لحلية أبي نعيم\"، ولم أره في فهرسها.","vol":"8","page":22},{"text":"<span data-type=\"title\" id=toc-3537>٣٥٢٦ </span>- (الحكمة عشرة أجزاء، تسعة منها في العزلة، وواحد في الصمت) .\nضعيف جدًا\nرواه ابن عدي (٦/ ٢٤٣٤)، والبيهقي في \"الزهد الكبير\"","vol":"8","page":22},{"text":"(١٦/ ١) (٩٥/ ١٢٧ط)، والديلمي (٢/ ١٠٢) عن سليمان بن عبد الملك، عن عمه محرز بن هارون، عن الأعرج، عن أبي هريرة؛ قال: قال رسول الله - ﷺ -: ... فذكره.\nوقال البيهقي:\n\"إسناده ضعيف، ومتنه مرفوع منكر\".\nقلت: وآفته محرز بن هارون؛ قال الحافظ ابن حجر:\n\"متروك\".\nوسليمان بن عبد الملك؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-3538>٣٥٢٧ </span>- (الحليم رشيد في الدنيا، رشيد في الآخرة) .\nضعيف\nرواه الخطيب في \"تاريخ بغداد\" (٥/ ٣١١)، والديلمي (٢/ ١٠٧) عن الربيع بن صبيح، عن يزيد الرقاشي، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد الرقاشي ضعيف، والربيع بن صبيح سيىء الحفظ.\n(تنبيه): كذا وقع في المصدرين المذكورين: \"رشيد\"، ووقع في \"الجامع الصغير\" من رواية الأول منهما، و\"الجامع الكبير\" من روايتيهما بلفظ: \"سيد\"، فالظاهر أنه تصحف على السيوطي. والله أعلم.","vol":"8","page":23},{"text":"<span data-type=\"title\" id=toc-3539>٣٥٢٨ </span>- (الحمد لله رأس الشكر، ما شكر الله عبد لا يحمده) .\nضعيف\nرواه البغوي في \"شرح السنة\" (١٤٤/ ٢)، والديلمي (٢/ ١٠٣) عن","vol":"8","page":23},{"text":"عبد الرزاق: أخبرنا معمر، عن قتادة: أن عبد الله بن عمرو قال: ... فذكره مرفوعًا.\nقلت: وهذا سند ضعيف، رجاله ثقات؛ لكن قتادة لم يسمع من ابن عمرو؛ كما يقتضيه قول الحاكم فيه:\n\"لم يسمع من صحابي غير أنس\".\n<span data-type=\"title\" id=toc-3540>٣٥٢٩ </span>- (الحمد على النعمة أمان لزوالها) .\nضعيف\nرواه الديلمي (٢/ ١٠٣) عن يزيد بن سليمان: حدثنا بكير بن مسعدة، عن عاصم بن مرة، عن أبي سعد، عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون عمر - ﵁ - لم أعرفهم.","vol":"8","page":24},{"text":"<span data-type=\"title\" id=toc-3541>٣٥٣٠ </span>- (النفقة في الحج مثل النفقة في سبيل الله، الدرهم بسبع مئة) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٢/ ١/ ٥٣)، وأحمد (٥/ ٣٥٤-٣٥٥)، وابن الأعرابي في \"معجمه\" (٩٧/ ١)، والطبراني في \"الأوسط\" (١/ ١١٠/ ٢)، ومشرق بن عبد الله في \"حديثه\" (٦٤/ ٢)، والبيهقي في \"السنن\" (٤/ ٣٣٢) و\"الشعب\" (٣/ ٤٨١/ ٤١٢٤-٤١٢٦)، وابن عساكر في \"أربعين الجهاد\" (الحديث٣٠)، والضياء في \"النتقي من مسموعاته بمرو\" (٢٩/ ١) من طرق عن عطاء بن السائب، عن [أبي] زهير، عن عبد الله بن بريدة، عن أبيه مرفوعًا به.\nولم يذكر بعضهم [أبي]، وبعضهم لم يذكر زهيرًا أيضًا، فجعله عن عطاء بن السائب عن عبد الله بن بريدة، وبعضهم أدخل بينهما علقمة بن مرثد، وهي رواية","vol":"8","page":24},{"text":"ابن الأعرابي، ورواية للطبراني وقال:\n\"تفرد به عطاء\".\nقلت: وكان قد اختلط، ولعل هذا الاضطراب منه.\nوأبو زهير هذا اسمه حرب بن زهير، وفي ترجمته أورد البخاري هذا الحديث وقال:\n\"قال علي (هو ابن المديني): أراه أبو زهير الضبعي الذي روى عنه عطاء بن السائب عن ابن بريدة عن أبيه\".\nوكذا في \"الجرح والتعديل\" (١/ ٢/ ٢٤٩) وقال:\n\"واختلف عن عطاء فيه على وجوه شتى\".\nقلت: وقد بينها البخاري تحت ترجمته، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول، وأما ابن حبان؛ فأورده في \"الثقات\" (٢/ ٦٥)؛ على قاعدته!\nوقد روي عنه من طريق أخرى على وجه آخر، أخرجه البخاري، وكذا الطبراني أيضًا (٦/ ٣٢٤/ ٥٦٩٠)، والضياء المقدسي في \"المختارة\" (٢٤٨/ ٢) من طريقه وطريق سمويه إسماعيل بن عبد الله بن مسعود، عن محمد بن بشر، عن محمد بن أبي إسماعيل، عن حرب بن زهير، عن يزيد بن زهير الضبعي عن أنس مرفوعًا به.\nوهذا ضعيف أيضًا؛ لجهالة حرب بن زهير كما سبق، ومثله يزيد بن زهير الضبعي؛ أورده ابن أبي حاتم (٤/ ٢/ ٢٦٢) ولم يذكر فيه جرحًا ولا تعديلًا، وأما ابن حبان؛ فذكره أيضًا في \"الثقات\" (١/ ٢٦٠)، وقد خفي حالهما على","vol":"8","page":25},{"text":"الهيثمي، فقال في حديث بريدة (٣/ ٢٠٨):\n\"رواه أحمد والطبراني في \"الأوسط\"، وفيه (أبو زهير) ولم أجد من ذكره\"!\nوقال في حديث أنس:\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه\"!\nوكأنه يشير إلى أبي زهير، أو حرب بن زهير، وشيخه يزيد بن زهير الضبعي، وقد عرفت أنهما مترجمان عند البخاري وابن أبي حاتم بما يدل على جهالتهما، ولذلك؛ فما أحسن المعلق على \"مجمع البحرين\" في تعقبه الهيثمي في حديث أنس إذ قال (٣/ ١٨٢):\n\"قلت: رجال الإسناد كلهم معروفون؛ إلا أن الحسين بن عبد الأول ضعيف؛ لكن تابعه علي بن المديني، عند البخاري في \"تاريخه\"، فالحديث إسناده حسن\"!\nكذا قال! وعمدته توثيق ابن حبان! وكأنه تجاهل تساهله في توثيق المجهولين دون الحفاظ النقاد كما هنا!\nوتبعه في التحسين المعلقون الثلاثة على \"الترغيب\"، ولكن بطريقة أخرى وأسلوب يشعر من لم يعرف بعد اعتداءهم على هذا العلم أنهم لم يشموا رائحته بعد؛ فقد قالوا تحت حديث بريدة (٢/ ١٢٤):\n\"حسن، رواه أحمد (٥/ ٣٥٥)، وقال الهيثمي في \"مجمع الزوائد\" (٣/ ٢٠٨): رواه أحمد، والطبراني في \"الأوسط\"، وفيه أبو زهير، ولم أجد من ذكره\".\nفسلموا بقول الهيثمي المستلزم ضعف الحديث، ومع ذلك حسنوه!","vol":"8","page":26},{"text":"فجمعوا بين النقيضين، ولو أنهم قالوا: حسن لغيره؛ كما قالوا فيما يأتي؛ لكان خطؤهم أخف، ولكنهم لجهلهم لا يدرون ما يخرج من أفواههم!\nوقالوا في حديث أنس الذي يلي حديث بريدة:\n\"حسن بشاهده المتقدم، قال الهيثمي..\"، فذكروا ما سبق نقله عنه، فجهلوا أن الحديث الأول فيه عطاء بن السائب وكان اختلط، ومع ذلك اضطرب في إسناده، وأن مداره على زهير أو أبي زهير المجهول، وكذلك جهلوا أن مدار الحديث الآخر على حرب بن زهير وشيخه، وأنهما مجهولان، وخلاصة ما صنعوا أنهم حسنوا الضعيف بنفسه، لمجيئه بوجه آخر عنه!\n<span data-type=\"title\" id=toc-3542>٣٥٣١ </span>- (الحمى تحت الخطايا كما تحت الشجرة ورقها) .\nضعيف\nرواه أحمد (٤/ ٧٠)، والطبراني (١/ ٥١/ ١)، وابن قانع في \"معجم الصحابة\" (ج١/ ٨/ ١)، وابن أبي الدنيا في \"المرض\" (٢/ ١٨٦)، وابن عساكر (١٨/ ١١٩/ ١)، والضياء في \"المختارة\" (١/ ٤٥٦) عن سلم بن قتيبة: حدثنا يونس بن أبي إسحاق، عن إسماعيل بن أوسط قال: خطبنا خالد بن عبد الله القسري فحدثنا، عن أبيه، عن جده أسد بن كرز مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة عبد الله القسري، وهو ابن يزيد بن أسد ابن كرز، أورده ابن أبي حاتم (٢/ ٢/ ١٩٩) ولم يذكر فيه جرحًا ولا تعديلًا، وعليه؛ فضمير \"جده\" يعود إلى عبد الله لا إلى خالد بن عبد الله؛ كما يقتضيه ظاهر السياق.\nوله شاهد من حديث عائشة، أخرجه ابن أبي الدنيا في \"المرض والكفارات\" (١٦٠/ ٢): حدثنا هاشم بن الوليد قال: حدثنا عبد الوهاب بن عطاء، عن عمر بن","vol":"8","page":27},{"text":"قيس، عن عبد الرحمن بن القاسم، عن أبيه القاسم، عنها مرفوعًا به.\nلكن عمر بن قيس هذا؛ الظاهر أنه المكي المعروف بـ (سندل)، وهو متروك؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-3543>٣٥٣٢ </span>- (الحمى حظ كل مؤمن من النار، وحمى ليلة تكفر خطايا سنة مجرمة) .\nضعيف جدًا\nرواه القضاعي في \"مسند الشهاب\" (٧/ ١-٢) عن أحمد ابن رشد الهلالي قال: أخبرنا حميد بن عبد الرحمن الرؤاسي، عن الحسن بن صالح، عن الحسن بن عمرو، عن إبراهيم، عن الأسود، عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا سند ضعيف جدًا، رجاله ثقات غير الهلالي هذا؛ اتهمه الذهبي بأنه اختلق خبرًا باطلًا في ذكر بني العباس، وأما ابن حبان؛ فذكره في \"الثقات\"، وهذه علة هذا الحديث، وأما ابن طاهر؛ فأعله بالحسن بن صالح وقال:\n\"تركه يحيى القطان وابن مهدي\"، نقله المناوي عنه، ثم بنى عليه، فقال:\n\"فقول شارحه العامري: إنه صحيح خطأ صريح\".\nقلت: والحسن هذا هو ابن صالح بن حي؛ ثقة، احتج به مسلم وغيره، ومن جرحه لم يأت بحجة. وانظر الحديث الآتي (٦١٤٣)؛ ففيه زيادة في التخريج وبيان أوهام لبعض العلماء.","vol":"8","page":28},{"text":"<span data-type=\"title\" id=toc-3544>٣٥٣٣ </span>- (الحمى رائد الموت، وهي سجن الله في الأرض للمؤمن) .\nضعيف\nرواه ابن أبي الدنيا في \"المرض والكفارات\" (١٦٥/ ٢)، وأبو نعيم","vol":"8","page":28},{"text":"في \"الطب\" (ق٩٩/ ٢) من طرق، عن الحسن مرفوعًا.\nثم رواه ابن أبي الدنيا (١٦٨/ ١)، والقضاعي (٧/ ١) من طريق أخرى عن يونس، عن الحسن به وزاد:\n\"يحبس عبد هـ إذا شاء، ثم يرسله إذا شاء، فقروها بالماء\".\nورواه ابن قتيبة في \"غريب الحديث\" (ج١/ ٦٩/ ٢) عن بشر بن المفضل، عن يونس، عن الحسن به.\nووصله أبو نعيم من طريق علي بن زيد، عن أنس بن مالك به؛ دون قوله: \"للمؤمن\".\nوعلي بن زيد - وهو ابن جدعان - ضعيف.\nورواه الخطيب في \"تلخيص المتشابه\" (١٦/ ١) عن أبي عاصم العباداني عبد الله بن عبيد المراري: حدثنا بحير بن هارون، عن أبي يزيد المدني، عن عبد الرحمن بن المرفع قال:\nلما افتتح رسول الله - ﷺ - خيبر وهم في ألف وثمان مئة؛ فقسمها على ثمانية عشر سهمًا وهي مخضرة من الفواكه، فوقع الناس في الفاكهة فمغثتهم الحمى، فشكوها إلى رسول الله - ﷺ - فقال: ... فذكره؛ وزاد:\n\"وهي قطعة من النار، فإذا أخذتكم؛ فبردوا لها الماء في الشنان وصبوا عليكم - يعني: بين المغرب والعشاء -\"، ففعلوا، فذهب عنهم.\nوأخرجه البيهقي في \"الدلائل\" (ج٢ باب ما جاء في استئذان الحمى على رسول الله - ﷺ -) .","vol":"8","page":29},{"text":"<span data-type=\"title\" id=toc-3545>٣٥٣٤ </span>- (الحمى سجن الله في الأرض، وهو حظ المؤمن من النار) .\nضعيف جدًا\nرواه ابن منده في \"المعرفة\" (٥/ ٢) عن محمد بن جامع العطار قال: أخبرنا عبيس بن ميمون، عن قتادة بن دعامة السدوسي، عن أبيه قال: سمعت رسول الله - ﷺ -: ... فذكره. وقال:\n\"هكذا رواه محمد بن جامع فقال: عن أبيه، ورواه سليمان الشاذكوني عن عبيس فقال: عن قتادة عن أنس\".\nقلت: ومحمد بن جامع العطار متروك الحديث؛ كما قال ابن عبد البر، لكن الشاذكوني شر منه؛ فإنه متهم بالوضع.\nومدار الحديث من الوجهين على عبيس بن ميمون، وهو متروك الحديث؛ كما قال الفلاس. وقال ابن أبي حاتم (٣/ ٢/ ٣٤) عن أبيه:\n\"ضعيف الحديث، منكر الحديث\".","vol":"8","page":30},{"text":"<span data-type=\"title\" id=toc-3546>٣٥٣٥ </span>- (الحمى شهادة) .\nموضوع\nرواه الديلمي (٢/ ١٠٥) عن أبي أيوب الخبائري: حدثنا موسى بن محمد: حدثنا الوليد بن محمد الموقري؛ عن الزهري، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته موسى بن محمد، وهو الدمياطي البلقاوي؛ كذبه أبو زرعة وغيره، وقريب منه شيخه الموقري، وقد كذبه ابن معين، وبه أعله المناوي، وفاته قول الذهبي في آخر ترجمته:\n\"ولموسى بن محمد البلقاوي عنه بلايا، لكن الآفة من البلقاوي، وإن كان الموقري مجمعًا على ضعفه\".","vol":"8","page":30},{"text":"وقريب منهما أبو أيوب الخبائري، واسمه سليمان بن سلمة؛ قال ابن الجنيد:\n\"كان يكذب، ولا أحدث عنه بعد هذا\".\n<span data-type=\"title\" id=toc-3547>٣٥٣٦ </span>- (من أحب رجلًا لله، فقال: إني أحبك في الله، فدخلا جميعًا الجنة، فكان الذي أحب أرفع منزلة من الآخر؛ ألحق بالذي أحب لله) .\nضعيف\nأخرجه عبد بن حميد في \"المنتخب\" (١/ ٢٩٦/ ٣٣٢)، والبزار في \"مسنده\" (٤/ ٢٣٠/ ٣٥٩٩-كشف) - والسياق له -، والطبراني في \"المعجم الكبير\" (١٣/ ٢٨/ ٥٥) من طريق عبد الرحمن بن زياد، عن عبد الله بن يزيد، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن زياد هو الأفريقي؛ كما صرحت به رواية عبد بن حميد، قال الذهبي في \"الكاشف\":\n\"ضعفوه\".\nوقال الحافظ في \"التقريب\":\n\"ضعيف في حفظه\".\nفقول المنذري في \"الترغيب\" (٤/ ٤٦/ ٩):\n\"رواه البزار بإسناد حسن\"!\nغير حسن، وإن تابعه الهيثمي كعادته (١٠/ ٢٧٩) .","vol":"8","page":31},{"text":"<span data-type=\"title\" id=toc-3548>٣٥٣٧ </span>- «الحواميم) ديباج القرآن) .\nموضوع\nرواه الديلمي (٢/ ١٠٦) عن أبي نعيم، عن أبي الشيخ بسنده، عن","vol":"8","page":31},{"text":"عثمان البري: حدثنا عبد القدوس بن حبيب، عن الحسن، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عبد القدوس بن حبيب؛ فإنه كذاب كما قال ابن المبارك، وصرح ابن حبان بأنه كان يضع الحديث.\nوعثمان - وهو ابن مقسم البري -؛ ضعيف.\nوأخرج الحاكم (٢/ ٤٣٧) بإسناد صحيح عن عبد الله بن مسعود قال: ... فذكره موقوفًا عليه، وهذا هو الصواب.\n<span data-type=\"title\" id=toc-3549>٣٥٣٨ </span>- «الحواميم) روضة من رياض الجنة) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٠٦) عن مجاعة بن الزبير، عن أبان، عن سعد بن أبي الحسن، عن سمرة بن جندب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان هو ابن أبي عياش، وهو متروك، ومجاعة بن الزبير؛ فيه ضعف.","vol":"8","page":32},{"text":"<span data-type=\"title\" id=toc-3550>٣٥٣٩ </span>- (الحور العين خلقن من الزعفران) .\nضعيف\nأخرجه ابن الأعرابي في \"المعجم\" (٢٨/ ٢)، وأبو نعيم في \"صفة الجنة\" (٧١/ ٢)، والخطيب في \"التاريخ\" (٧/ ٩٩) من طريق الحارث بن خليفة: حدثنا شعبة، عن ابن علية، عن عبد العزيز بن صهيب، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحارث بن خليفة قال ابن أبي حاتم (١/ ٢/ ٧٤) عن أبيه:\n\"مجهول\".","vol":"8","page":32},{"text":"ثم أخرجه أبو نعيم من طريق عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة.\nوهذا إسناد واه؛ عبيد الله بن زحر وعلي ين يزيد؛ ضعيفان، وتركهما ابن حبان.\nثم رواه هو، والضياء المقدسي في \"صفة الجنة\" أيضًا (٨١/ ٢)، كلاهما من طريق الطبراني: حدثنا أحمد بن رشدين: حدثنا علي بن الحسن بن هارون الأنصاري: حدثني الليث ابن ابنة الليث بن أبي سليم قال: حدثتني عائشة بنت يونس امرأة الليث بن أبي سليم، عن ليث بن أبي سليم، عن مجاهد، عن أبي أمامة به. وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد، تفرد به علي بن الحسن بن هارون\".\nقلت: ولم أعرفه، وقد خولف في سنده، فقال أبو بكر الشافعي في \"الفوائد\" (٦٩/ ١): حدثنا محمد بن أحمد بن الوليد: أخبرنا محمد بن عيسى الطباع، عن عائشة بنت يونس بسندها المذكور، عن مجاهد من قوله.\nقلت: وهذا أصح من الذي قبله؛ فإن الطباع ثقة من رجال مسلم، ومحمد ابن أحمد بن الوليد ثقة أيضًا مترجم في \"تاريخ بغداد\" (١/ ٣٦٧-٣٦٨) .\nعلى أن مدار الإسنادين - المرفوع والمقطوع - على عائشة بنت يونس، ولم أجد من ذكرها، عن زوجها ليث بن أبي سليم، وكان قد اختلط.\n<span data-type=\"title\" id=toc-3551>٣٥٤٠ </span>- (خلق الحور العين من تسبيح الملائكة، فليس فيهن أذى، وقال الله: (إنا أنشأناهن إنشاءً. فجعلناهن أبكارًا. عربًا) [الواقعة: ٣٥ - ٣٧] عواشق لأزواجهن) .\nضعيف\nأخرجه الديلمي (٢/ ١٢٧) عن عمر بن الخطاب: حدثنا محمد بن","vol":"8","page":33},{"text":"عبد العزيز بن خالد: حدثنا العباس بن الوليد: حدثنا عبد الله بن هارون، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن هارون لم أعرفه، وفي طبقته أربعة:\nالأول: الفروي المدني، له مناكير، وطعن فيه ابن عدي.\nالثاني: حجازي، لا يعرف.\nالثالث: الصوري، لا يعرف أيضًا.\nالرابع: البجلي، ليس بالقوي.\nفالله أعلم أيهم هو؟\nوالعباس بن الوليد لم أعرفه أيضًا، وفي طبقته جماعة أيضًا تراهم في \"الجرح والتعديل\" (٣/ ١/ ٢١٤-٢١٥)، ومحمد بن عبد العزيز بن خالد لم أعرفه أيضًا.\nوبالجملة؛ فالحديث منكر المتن، وإسناده مظلم.\n<span data-type=\"title\" id=toc-3552>٣٥٤١ </span>- (الحياء عشرة أجزاء؛ فتسعة في النساء، وواحد في الرجال، ولولا ذلك ما قوى الرجال على النساء) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٠٧) عن الحسن بن قتيبة: حدثنا عبيد الله بن زياد النحوي، عن نافع، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الحسن بن قتيبة قال الذهبي:\n\"هالك، قال الدارقطني: متروك الحديث\".\nوعبيد الله بن زياد النحوي؛ لم أعرفه.","vol":"8","page":34},{"text":"<span data-type=\"title\" id=toc-3553>٣٥٤٢ </span>- (خالد بن الوليد سيف الله وسيف رسوله، وحمزة أسد الله وأسد رسوله، وأبو عبيدة بن الجراح أمين الله وأمين رسوله، وحذيفة بن اليمان من أصفياء الرحمن، وعبد الرحمن بن عوف من تجار الرحمن ﷿) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٣٣) عن أحمد بن عمران البغدادي: حدثنا أبو يحيى أحمد بن محمد بن شاهين: حدثنا الحسن بن الفضل أبو علي الزعفراني: حدثنا أبو معمر: حدثنا عبد الوارث، عن أيوب، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، قال ابن المنادي:\n\"الحسن بن الفضل أبو علي الزعفراني أكثر الناس عنه، ثم انكشف، فتركوه، وخرقوا حديثه، مات سنة ٢٥٨\".\nولقد أخطأ المناوي خطأ فاحشًا حين أعله بقوله:\n\"وفيه أحمد بن عمران، قال البخاري: يتكلمون فيه\".\nفإن هذا الذي قال فيه البخاري ما ذكر متقدم الطبقة على أحمد بن عمران البغدادي راوي الحديث، وحسبك دليلًا على ذلك أن شيخ شيخه الحسن بن الفضل توفي سنة (٢٥٨) كما سبق، أي بعد موت البخاري بسنتين!\nثم إن أحمد بن عمران البغدادي لعله المترجم في \"تاريخ بغداد\" (٤/ ٣٣٣-٣٣٤) بأنه \"أبو بكر المعدل، يعرف بالسوسنجردي. حدث أبو القاسم بن الثلاج عنه عن عبد الله بن أحمد بن إبراهيم الدورقي\".\nثم ذكر أنه ولد سنة (٢٦١)، وتوفي سنة (٣٣٦) .","vol":"8","page":35},{"text":"<span data-type=\"title\" id=toc-3554>٣٥٤٣ </span>- (خدر الوجه من النبيذ تتناثر منه الحسنات) .\nموضوع\nرواه ابن عدي (٣٠٨/ ١)، والخطيب في \"الموضح\" (ص١٢) عن محمد بن عمر بن واقد: أخبرني أخي شملة بن عمر بن واقد: أخبرنا عمر بن شيبة بن أبي كثير الأشجعي، عن أبيه مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ آفته محمد بن عمر بن واقد؛ وهو الواقدي المؤرخ المشهور، وهو متروك متهم بالكذب.\nوأخوه شملة بن عمر بن واقد؛ لم أجد له ترجمة.\nوعمر بن شيبة بن أبي كثير الأشجعي؛ مجهول؛ كما قال ابن أبي حاتم (٣/ ١/ ١١٥) عن أبيه، وتحرف على بعض المحدثين فقال: \"كثير بن شيبة\" قال الذهبي:\n\"وإنما هو عمر لا كثير، وهذا الحديث معروف به وهو منكر، وعده ابن عدي من أفراد الواقدي\".","vol":"8","page":36},{"text":"<span data-type=\"title\" id=toc-3555>٣٥٤٤ </span>- (خذ الحب من الحب، والشاة من الغنم، والبعير من الإبل، والبقرة من البقر) .\nضعيف\nأخرجه أبو داود (١٥٩٩)، وابن ماجه (١٨١٤)، والحاكم (١/ ٣٨٨)، والبيهقي (٤/ ١١٢) من طريق أبي داود والحاكم، عن شريك بن عبد الله بن أبي نمر، عن عطاء بن يسار، عن معاذ بن جبل مرفوعًا. وقال الحاكم:\n\"صحيح على شرط الشيخين إن صح سماع عطاء بن يسار عن معاذ بن جبل؛ فإني لا أتقنه\".","vol":"8","page":36},{"text":"قال الذهبي عقبه:\n\"قلت: لم يلقه\".\nوبين ذلك ابن التركماني، فقال في \"الجوهر النقي\":\n\"قلت: هو مرسل؛ لأن عطاء ولد سنة تسع عشرة، فلم يدرك معاذًا؛ لأنه توفي سنة ثمان عشرة في طاعون عمواس\".\n<span data-type=\"title\" id=toc-3556>٣٥٤٥ </span>- (خص البلاء بمن عرف الناس، وعاش فيهم من لم يعرفهم) .\nضعيف\nرواه أبو سعيد بن الأعرابي في \"معجمه\" (٩٥/ ٢)، وعنه القضاعي (٤٨/ ١): أخبرنا أحمد بن يحيى بن خالد بن حيان الرقي: أخبرنا هارون بن سليمان: أخبرنا خلف بن سهل: أخبرنا يوسف بن عدي: أخبرنا عثمان بن سماك، عن محمد بن إسحاق، عن جعفر بن محمد، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ محمد بن إسحاق مدلس وقد عنعنه.\nوعثمان بن سماك؛ مجهول لا يعرف؛ كما قال العقيلي.\nوالحديث أخرجه الديلمي (٢/ ١٢٧) عن عبد الله بن صالح، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن عمر قال: ... فذكره موقوفًا عليه.\nوإسناده ضعيف أيضًا؛ جبير بن نفير في سماعه من عمر نظر؛ كما قال في \"التهذيب\".\nوعبد الله بن صالح كاتب الليث؛ فيه ضعف.","vol":"8","page":37},{"text":"<span data-type=\"title\" id=toc-3557>٣٥٤٦ </span>- (خصلتان لا يحل منعهما: الماء والنار) .\nضعيف\nرواه الطبراني في \"الصغير\" (ص١٤١)، وكذا البزار (١٣٢٤-كشف) كلاهما، عن الحسن بن أبي جعفر، عن بديل بن ميسرة العقيلي، عن أنس بن مالك - ﵁ - مرفوعًا. وقال البزار:\n\"لا نعلمه إلا عن أنس من هذه الطريق، والحسن ضعيف\".\nقلت: وقال ابن أبي حاتم (١/ ٢٧٨) عن أبيه:\n\"هذا حديث منكر\".\nوله شاهد من حديث عبد الله بن سرجس قال: أتيت النبي - ﷺ -، فدخلت بين قميصه وجلده فقبلت منه موضع الخاتم، فلت: ما الذي لا يحل منعه؟ قال: \"الملح\"، قال: قلت: ثم ماذا؟ قال: \"الماء والنار\".\nأخرجه الطبراني في \"الأوسط\" (١/ ١٤٧/ ٢) عن موسى بن أيوب النصيبي: حدثنا يحيى بن سعيد العطار الحمصي، عن المثنى بن بكر، عن عاصم الأحول عنه.\nقلت: وهذا إسناد ضعيف جدًا؛ المثنى بن بكر متروك؛ كما قال الدارقطني.\nويحيى بن سعيد العطار؛ ضعيف.","vol":"8","page":38},{"text":"<span data-type=\"title\" id=toc-3558>٣٥٤٧ </span>- (خففوا بطونكم وظهوركم لقيام الصلاة) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٥٥) عن إسماعيل بن يحيى: حدثنا مسعر، عن عطية، عن ابن عمر مرفوعًا. وقال:\n\"غريب من حديث مسعر، تفرد به إسماعيل\".","vol":"8","page":38},{"text":"قلت: وهو كذاب؛ قال صالح جزرة: كان يضع الحديث. وقال الحاكم: روى عن مالك ومسعر وابن أبي ذئب أحاديث موضوعة.\n<span data-type=\"title\" id=toc-3559>٣٥٤٨ </span>- (خلق الإنسان والحيات سواء، إن رآها أفزعته، وإن لدغته أوجعته، فاقتلوها حيث وجدتموها) .\nضعيف جدًا\nأخرجه الطيالسي في \"مسنده\" (١٤٧٧-ترتيبه): حدثنا شيبان، عن جابر، عن سعيد بن جبير، عن ابن عباس:\nأن رجلًا سأل النبي - ﷺ - عن قتل الحيات؟ فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ جابر هو ابن يزيد الجعفي، ذكره الحافظ المزي في شيوخ شيبان هذا، وهو ابن عبد الرحمن النحوي، والجعفي؛ ضعيف جدًا، متهم بالكذب.\nوالحديث أخرجه الطبراني في \"الأوسط\" (١/ ١٢٩/ ٢) من طريق عبد الله بن عمران: حدثنا أبو داود: حدثنا عمران، عن جابر به. كذا قال: \"عمران\"، وعليه قال:\n\"لم يروه عن جابر إلا عمران، ولا عنه إلا أبو داود، تفرد به عبد الله بن عمران\".\nقلت: ولا أدري إذا كانت الرواية وقعت للطبراني هكذا، فقال ما قال، أو أنه تحرف على الناسخ فقال: \"عمران\" مكان: \"شيبان\"، وهذا هو الأرجح عندي.\nلكن قول الطبراني \"تفرد به عبد الله بن عمران\"، إنما هو على ما أحاط به علمه، وإلا؛ فقد تابعه يونس بن حبيب وهو راوي \"المسند\" عن الطيالسي، وتابعه أيضًا معاوية بن هشام وآدم - وهو ابن أبي إياس - جميعًا عن شيبان به.","vol":"8","page":39},{"text":"أخرجه الطبري في \"تفسيره\" (١/ ٥٣٨/ ٧٦٤) .\n<span data-type=\"title\" id=toc-3560>٣٥٤٩ </span>- (خلق الله الجن على ثلاثة أصناف: صنف حيات وعقارب وخشاش الأرض، وصنف كالريح في الهواء، وصنف كبني آدم؛ عليهم الحساب والعقاب. وخلق الله الإنس على ثلاثة أصناف: صنف كالبهائم؛ لهم قلوب لا يعقلون بها، ولهم أعين لا يبصرون بها، ولهم آذان لا يسمعون بها، قال الله تعالى: (أولئك كالأنعام بل هم أضل)، وصنف أجسادهم كأجساد بني آدم، وأرواحهم أرواح الشياطين، وصنف في ظل الله يوم لا ظل إلا ظله) .\nضعيف\nرواه أبو الشيخ في \"التاريخ\" (ص١٠٦) وفي \"العظمة\" (١٢/ ٢٣/ ١)، وأبو بكر الذكواني في \"الأمالي\" (٩٤/ ٢) عن أبي فروة يزيد بن سنان قال: حدثني أبو المنيب، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن سنان ضعيف.\nوأبو المنيب اسمه عبيد الله بن عبد الله؛ وهو صدوق يخطىء.","vol":"8","page":40},{"text":"<span data-type=\"title\" id=toc-3561>٣٥٥٠ </span>- (خلق الله الخلق، فكتب آجالهم، وأعمالهم، وأرزاقهم) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١١/ ٢١١) عن عمر بن صالح بن عيسى المدائني: حدثنا عبد الرحمن بن عبد العزيز صادرا: أخبرنا بشر بن المفضل: حدثنا عبد الله بن شبرمة، عن أبي زرعة بن عمرو بن جرير، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن عبد العزيز صادرا؛ كذا وقع في","vol":"8","page":40},{"text":"الموضع المشار إليه من \"التاريخ\" في موضعين منه، ووقعت ترجمة عبد الرحمن عنده (١٠/ ٢٥٧) \"ابن صادر\" في موضعين أيضًا، وذكر أنه روى عنه جماعة، ولم يذكر فيه جرحًا ولا تعديلًا.\nوعمر بن صالح بن عيسى المدائني؛ مجهول أيضًا، وفي ترجمته ساق الخطيب هذا الحديث؛ ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-3562>٣٥٥١ </span>- (خللوا بين أصابعكم، لا يخللها الله ﷿ يوم القيامة في النار) .\nضعيف جدًا\nأخرجه ابن السماك في \"الأول من الرابع من حديثه\" (ق١٠٢/ ١)، والدارقطني في \"السنن\" (ص٣٥) من طريق يحيى بن ميمون بن عطاء، عن ليث، عن مجاهد، عن أبي هريرة مرفوعًا به.\nوالدارقطني أيضًا، وأبو حامد الحضرمي في \"حديثه\" (١٦٣/ ٢) من طريق عمر بن قيس، عن ابن شهاب، عن عروة، عن عائشة مرفوعًا به نحوه.\nقلت: وهذا حديث ضعيف جدًا؛ لأن يحيى بن ميمون وعمر بن قيس - وهو المكي المعروف بـ \"سندل\" - متروكان، وقد كذبهما بعضهم.","vol":"8","page":41},{"text":"<span data-type=\"title\" id=toc-3563>٣٥٥٢ </span>- (خمس من الإيمان؛ من لم يكن فيه شيء منهن فلا إيمان له: التسليم لأمر الله، والرضا بقضاء الله، والتفويض إلى أمر الله، والتوكل على الله، والصبر عند الصدمة الأولى. ولم يطعم امرؤ حقيقة الإسلام حتى يأمنه الناس على دمائهم وأموالهم، قال قائل: يا رسول الله! أي الإسلام أفضل؟ قال: من سلم المسلمون من لسانه","vol":"8","page":41},{"text":"ويده، وعلامات كمنار الطريق: شهادة أن لا إله إلا الله، وإقام الصلاة، وإيتاء الزكاة، والحكم بكتاب الله، وإطاعة النبي الأمي، والتسليم على بني آدم إذا لقيتموهم) .\nضعيف جدًا\nأخرجه البزار (٧) عن سعيد بن سنان، عن أبي الزاهرية، عن كثير بن مرة، عن ابن عمر، عن النبي - ﷺ - قال: ... فذكره، وقال:\n\"علته سعيد بن سنان\".\nقال الشيخ الهيثمي:\n\"فإنه لا يحتج به\".\nقلت: بل هو متروك.\n<span data-type=\"title\" id=toc-3564>٣٥٥٣ </span>- (خمس من أوتيهن لم يعذر على ترك عمل الآخرة: زوجة صالحة، وبنون أبرار، وحسن مخالطة الناس، ومعيشة في بلده، وحب آل محمد) .\nضعيف\nرواه الديلمي (٢/ ١٢٨) من طريق أبي نعيم، عن هلال بن العلاء: حدثنا أبي: حدثنا أبو إسحاق - شيخ كان معنا في السفينة -، عن شعبة، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن زيد بن أرقم مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف العلاء - وهو ابن هلال بن عمر الباهلي -؛ قال أبو حاتم: منكر الحديث ضعيف الحديث، وشيخه أبو إسحاق؛ لم أعرفه.","vol":"8","page":42},{"text":"<span data-type=\"title\" id=toc-3565>٣٥٥٤ </span>- (خمس يعجل لصاحبهن العقوبة: البغي، والغدر، وعقوق الوالدين، وقطيعة الرحم، ومعروف لا يشكر) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٣٠) عن ابن لال، عن محمد بن كثير ابن مروان: حدثنا ابن أبي الزناد، عن أبيه، عن خارجة بن زيد، عن زيد بن ثابت مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن كثير بن مروان متروك؛ كما في \"التقريب\".","vol":"8","page":43},{"text":"<span data-type=\"title\" id=toc-3566>٣٥٥٥ </span>- (خمسة لا جمعة عليهم: المرأة، والمسافر، والعبد، والصبي، وأهل البادية) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٢٨-١٢٩) عن حفص بن سالم السمرقندي: حدثنا مالك بن أنس، عن أبي الزناد، عن الأعرج، عن أبي هريرة مرفوعًا.\nومن طريق إبراهيم بن حماد مولى هاشم بن المسور بن مخرمة: حدثنا مالك بن أنس به.\nقلت: وهذا ضعيف جدًا؛ آفته حفص بن سالم (كذا الأصل، وفي كتب الرجال: سلم) السمرقندي، يكنى بأبي مقاتل، قال الذهبي:\n\"وهاه قتيبة شديدًا، وكذبه ابن مهدي\".\nوقال الحاكم والنقاش:\n\"حدث عن مسعر وأيوب وعبيد الله بأحاديث موضوعة\".","vol":"8","page":43},{"text":"وقد تابعه في الطريق الأخرى إبراهيم بن حماد، ولكنه ضعيف، ولعله سرقه منه؛ فقد أخرجه من طريقه: الدارقطني في \"الغرائب\" وقال:\n\"تفرد به إبراهيم، وكان ضعيفًا\".\nكذا قال! وكأنه لن يطلع على الطريق الأولى.\n<span data-type=\"title\" id=toc-3567>٣٥٥٦ </span>- (خمروا وجوه موتاكم، ولا تشبهوا باليهود) .\nضعيف\nرواه الطبراني (٣/ ١٢٢/ ١)، وعنه الضياء في \"المختارة\" (٦٣/ ١٤/ ١-٢) حدثنا عبد الله بن أحمد بن حنبل: أنبأنا عبد الرحمن بن صالح الأزدي: أخبرنا حفص بن غياث، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا.\nورواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٣٨) من طريق يحيى بن صالح الوحاظي: حدثنا حفص بن غياث به.\nوأخرجه الدارقطني (٢٨٧)، والبيهقي (٣/ ٣٩٤) من طريق الأزدي به.\nوأعله البيهقي بالإرسال تبعًا لأحمد، فذكر عنه أنه قال:\n\"هذا أخطأ فيه حفص فرفعه، وحدثني حجاج بن محمد عن ابن جريج عن عطاء مرسلًا\". قال البيهقي:\n\"وكذلك رواه الثوري وغيره عن ابن جريج مرسلًا. وروي عن علي بن عاصم عن ابن جريج كما رواه حفص، وهو وهم\".","vol":"8","page":44},{"text":"<span data-type=\"title\" id=toc-3568>٣٥٥٧ </span>- (خيار المؤمنين القانع، وشراركم الطامع) .\nضعيف جدًا\nرواه القضاعي (١٠٣/ ٢) عن العباس بن الهيثم، عن أبي","vol":"8","page":44},{"text":"همدان، عن منصور بن المعتمر، عن محمد بن كعب القرظي، عن أبي هريرة مرفوعًا.\nثم رواه من طريق عمرو بن بكر السكسكي، عن الزهري، عن محمد بن كعب به.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو همدان الظاهر أنه الذي في \"الجرح والتعديل\" (٤/ ٢/ ٤٥٦):\n\"أبو همدان بن هارون. قال ابن معين: كذاب\".\nوعمرو بن بكر السكسكي؛ متروك.\n<span data-type=\"title\" id=toc-3569>٣٥٥٨ </span>- (خيار أمتي؛ الذين يشهدون أن لا إله إلا الله وأني رسول الله، والذين إذا أحسنوا استبشروا، وإذا أساءوا استغفروا، وشرار أمتي الذين ولدوا في النعيم وغذوا به، وإنما نهمتهم ألوان الطعام والثياب، ويتشدقون في الكلام) .\nضعيف\nرواه أبو نعيم في \"الحلية\" (٦/ ١٢٠)، والحفاظ عبد الغني المقدسي في \"الثالث والتسعين من تخريجه\" (٤٤/ ١) عن الأوزاعي، عن عروة بن رويم اللخمي مرفوعًا.\nقلت: وهذا إسناد ضعيف لإرساله، ورجاله ثقات.","vol":"8","page":45},{"text":"<span data-type=\"title\" id=toc-3570>٣٥٥٩ </span>- (إن خيار أمتي أولها وآخرها، وبين ذلك ثبج أعوج، ليسوا مني، ولست منهم) .\nضعيف جدًا\nأخرجه الطحاوي في \"مشكل الآثار\" (٣/ ١٨٠) عن يزيد بن","vol":"8","page":45},{"text":"ربيعة، عن زيد بن واقد، عن بسر بن أبي أرطأة، عن عبد الله بن واقد السعدي مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته يزيد هذا؛ فإنه متروك، وبه أعله الهيثمي كما نقله المناوي، وأقره.\n<span data-type=\"title\" id=toc-3571>٣٥٦٠ </span>- (خياركم من قصر الصلاة في السفر وأفطر) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٢/ ١١٠/ ٢)، والطبري في \"التهذيب\" (مسند عمر-١/ ٢٦٠/ ٤٣٤) عن عبد الرحمن بن حرملة، أنه سمع رجلًا يسأل سعيد بن المسيب: أتم الصلاة وأصوم في السفر؟ قال: لا، قال: فإني أقوى على ذلك؟ قال: كان رسول الله - ﷺ - أقوى منك، كان يقصر الصلاة في السفر ويفطر، وقال رسول الله - ﷺ -: ... فذكره.\nورواه أبو العباس الأصم في \"حديثه\" (ج٢رقم٢٦) من طريق آخر عن ابن حرملة به. مقتصرًا على المرفوع فقط.\nقلت: وهذا سند صحيح مرسل.\nوقد روي موصولًا عن جابر - ﵁ -، أخرجه البخاري في \"التاريخ\" (٢/ ١/ ١٥١)، وابن شاذان في \"الجزء الثامن من أجزائه\" (١١/ ١)، وابن أبي حاتم في \"العلل\" (١/ ٢٥٥)، وعبد الغني المقدسي في \"السنن\" (ق٦٢/ ٢) من طريق عبد الله بن صالح قال: حدثنا إسرائيل، عن خالد العبد، عن محمد بن المنكدر عنه. وقال البخاري:\n\"خالد العبد منكر الحديث\".","vol":"8","page":46},{"text":"<span data-type=\"title\" id=toc-3572>٣٥٦١ </span>- (خير أبواب البر الصدقة) .\nضعيف\nرواه الطبراني (٣/ ١٧٨/ ٢): حدثنا أبو زكريا الدينوري البصري: أخبرنا سعيد بن محمد بن ثواب الحصري: أخبرنا عبد العزيز بن عبد الله القرشي: أخبرنا خالد الحذاء، عن جابر بن زيد، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سعيد بن محمد بن ثواب الحصري ترجمه الخطيب في \"التاريخ\" (٩/ ٩٤-٩٥)، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأبو زكريا الدينوري البصري؛ لم أعرفه.\nولعل الهيثمي أشار إليهما حين قال (٣/ ١١٠):\n\"رواه الطبراني في الكبير، وفيه من لم أعرفه\".\nوعبد العزيز بن عبد الله القرشي هو أبو القاسم المدني الفقيه، وهو ثقة من شيوخ البخاري.","vol":"8","page":47},{"text":"<span data-type=\"title\" id=toc-3573>٣٥٦٢ </span>- (خير إخوتي علي، وخير أعمامي حمزة) .\nموضوع\nأخرجه الديلمي (٢/ ١١٦) من طريق أبي نعيم، عن عباد بن يعقوب، عن عمرو بن ثابت، عن عبد الرحمن بن عابس بن ربيعة، عن أبيه مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ عباد بن يعقوب وعمرو بن ثابت رافضيان، أوردهما الذهبي في \"الضعفاء والمتروكين\"، فقال في الأول منهما:\n\"قال ابن حبان: رافضي داعية\". وقال في الآخر:\n\"تركوه، رافضي. قاله أبو داود\".","vol":"8","page":47},{"text":"<span data-type=\"title\" id=toc-3574>٣٥٦٣ </span>- (خير الدعاء الاستغفار، وخير العبادة قول لا إله إلا الله) .\nموضوع\nرواه الديلمي (٢/ ١١٦-١١٧) من طريق الحاكم، عن أبي البختري: حدثني جعفر بن محمد، عن أبيه، عن جده، عن الحسين بن علي، عن أبيه مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو البختري - واسمه وهب بن وهب -؛ وكان يضع الحديث كما قال أحمد. وقال ابن معين:\n\"كان يكذب عدو الله\".\nوالحديث أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (رقم٥٢٨-بترقيمي)، ومع ذلك أورده في \"الجامع الصغير\"! وفي \"الكبير\" أيضًا (١/ ٥١٨) من رواية الحاكم في \"تاريخه\".","vol":"8","page":48},{"text":"<span data-type=\"title\" id=toc-3575>٣٥٦٤ </span>- (خير الدواء: السعوط واللدود، والحجامة، والمشي) (١) .\nضعيف\nرواه الشيخ أبو القاسم إسماعيل بن محمد بن الفضل في \"الأمالي\" (٢/ ٢) بسند صحيح، عن أبي السفر، عن الشعبي مرفوعًا (١) .\nقلت: وهذا إسناد ضعيف؛ لإرساله.\nوأبو السفر اسمه سعيد بن محمد؛ وهو ثقة.\n_________\n(١) قال الشيخ أبو القاسم: \" السعوط ما يجعل في الأنف، واللدود ما يجعل في أحد شقي الفم، والمشي شرب الدواء المسهل، واسم الدواء: \" المشيّ \" بتشديد الياء \".","vol":"8","page":48},{"text":"<span data-type=\"title\" id=toc-3576>٣٥٦٤/ ٢ </span>- (خير الرجال رجال الأنصار، وخير الطعام الثريد) (١) .\nضعيف\nرواه الديلمي، عن أبي نعيم، عن عبد الله بن الأشعث بن سوار، عن أبيه، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الأشعث بن سوار قال الحافظ:\n\"ضعيف\".\nوابنه عبد الله؛ شبه مجهول؛ أورده ابن أبي حاتم (٢/ ٢/ ٨) ولم يذكر عنه روايًا غير جعفر بن عون، ولم يذكر فيه جرحًا ولا تعديلًا.\n_________\n(١) تكرر هذا الرقم خطأً، وقدر الله وما شاء فعل","vol":"8","page":49},{"text":"<span data-type=\"title\" id=toc-3577>٣٥٦٥ </span>- (خير الزاد التقوى، وخير ما ألقي في القلب اليقين) .\nضعيف جدًا\nرواه الديلمي (٢/ ١١٧) عن أبي الشيخ معلقًا، عن الحسن ابن عمارة، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الحسن بن عمارة متروك.","vol":"8","page":49},{"text":"<span data-type=\"title\" id=toc-3578>٣٥٦٦ </span>- (خير العبادة أخفها) .\nموضوع\nرواه القضاعي (١٠٠/ ١) عن سلام المدائني قال: أخبرنا أبو عبد الرحمن، عن زياد بن أبي مريم، عن عثمان بن عفان مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ آفته سلام المدائني، وهو ابن سليم الطويل؛ كذاب متهم بالوضع.\nوشيخه أبو عبد الرحمن؛ أظنه زيد بن أبي الحواري؛ ضعيف.","vol":"8","page":49},{"text":"وزياد بن أبي مريم؛ لم يدرك عثمان بن عفان.\n<span data-type=\"title\" id=toc-3579>٣٥٦٧ </span>- (خير الغداء بواكره، وأطيبه أوله وأنفعه) .\nموضوع\nرواه الديلمي (٢/ ١١٨) عن يونس بن محمد: حدثنا إبراهيم بن الوليد الجصاص: حدثنا غسان بن مالك: حدثنا عنبسة بن عبد الرحمن: حدثنا أبو زكريا اليمان، عن أنس مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته عنبسة بن عبد الرحمن، وهو متروك، رماه أبو حاتم بالوضع.\nوغسان بن مالك؛ قال أبو حاتم:\n\"ليس بالقوي\".\nوالحديث أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (٦٥٠)، ومع ذلك أودعه في \"الجامع الصغير\"، فتناقض!","vol":"8","page":50},{"text":"<span data-type=\"title\" id=toc-3580>٣٥٦٨ </span>- (خير الناس؛ مؤمن فقير يعطي جهده) .\nموضوع\nأخرجه الديلمي (٢/ ١١٣) من طريق أبي نعيم، وهذا في \"أخبار أصبهان\" (١/ ٢١٧) عن عبد الوهاب بن الضحاك: حدثنا إسماعيل بن عياش، عن عبد الله بن دينار، عن نافع، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد موضوع آفته ابن الضحاك هذا؛ قال أبو حاتم:\n\"كذاب\". وقال الحافظ العراقي في \"تخريج الإحياء\" (٤/ ١٦٧):\n\"رواه أبو منصور الديلمي في \"مسند الفردوس\" بسند ضعيف\".","vol":"8","page":50},{"text":"كذا قال! ونقل المناوي عنه أنه قال: \"ضعيف جدًا\". وهذا أقرب إلى حال عبد الوهاب الكذاب.\nوروي من طريق أخرى عن عبد الله بن دينار به، لكن مختصرًا، وقد مضى (٢٨٥٢) .\n<span data-type=\"title\" id=toc-3581>٣٥٦٩ </span>- (خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم، ثم الذين يلونهم، ثم الآخرون أراذل) .\nضعيف\nرواه الطبراني (١/ ٢٢٤/ ٢)، والحاكم (٣/ ١٩١) من طريق أبي بكر ابن أبي شيبة - وهذا في \"المصنف\" (١٢/ ١٧٦/ ١٢٤٥٨) - عن عبد الله بن إدريس، عن أبيه، عن جده، عن جعدة بن هبيرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات رجال الشيخين غير جد عبد الله بن إدريس؛ واسمه يزيد بن عبد الرحمن الأودي؛ وثقه ابن حبان والعجلي، ولم يرو عنه غير اثنين من الثقات، وكأنه لذلك لم يوثقه الحافظ، بل قال:\n\"مقبول\".\nيعني عند المتابعة، ولم أجد له متابعًا على قوله: \"أراذل\"، فهو منكر. والله أعلم.\nوقال الهيثمي (١٠/ ٢٠):\n\"رواه الطبراني، ورجاله رجال الصحيح؛ إلا أن إدريس بن يزيد الأودي لم يسمع من جعدة. والله أعلم\".\nقلت: كأنه لم يتنبه أن بينهما يزيد الأودي والد إدريس، فتنبه.","vol":"8","page":51},{"text":"ثم ذكره نحوه من حديث أبي هريرة مرفوعًا، وزاد في آخره:\n\"إلى يوم القيامة\"، وقال:\n\"رواه الطبراني في \"الأوسط\" وفيه داود بن يزيد الأودي، وهو ضعيف\".\nنعم؛ أخرج الطبراني (١٠/ ١١٤/ ١٠٠٥٨) من طريق الأجلح، عن الشعبي، عن علقمة، عن عبد الله مرفوعًا به. وزاد بعد القرن الثالث:\n\"ثم يجيء قوم لا خير فيهم\".\nقلت: وهذا إسناد حسن. وأصله في \"الصحيحين\"، وقد مضى (٧٠٠) .\nوفي الحديث علة أخرى، وهي ذكر القرن الرابع في خير الناس، وفي ثبوت هذه الزيادة نظر؛ لأن الأحاديث الصحيحة لم يرد فيها ذكر القرن الرابع جزمًا، بل على الشك؛ كما في حديث عمران؛ قال عمران:\n\"فلا أدري أقال رسول الله - ﷺ - بعد قرنه مرتين أو ثلاثة\"، أخرجه الشيخان وغيرهما، وكأنه لذلك لم يقطع الحافظ بصحته، بل أعله بعلة أخرى فقال (٧/ ٦) - بعد أن عزاه لابن أبي شيبة والطبراني -:\n\"ورجاله ثقات؛ إلا أن جعدة مختلف في صحبته\".\nكذا قال! ورجح في \"التهذيب\" أنه جعدة بن هبيرة المخزومي، وجزم في \"الإصابة\" بأن أمه أم هانىء بنت أبي طالب، وأن له رؤية بلا نزاع؛ لأنه ولد في عهد النبي - ﷺ -، وقال البخاري:\n\"له صحبة\".\nوبالجملة: فعلة الحديث عندي:","vol":"8","page":52},{"text":"أولًا: جهالة حال يزيد بن عبد الرحمن الأودي، وتوثيق العجلي وابن حبان إياه مما لا يرفعها عندي؛ لتساهلهما في التوثيق؛ كما هو معروف عند أهل العلم، ولذلك لم يوثقه الحافظ في \"التقريب\" كما سبق.\nثانيًا: زيادة القرن الرابع فيه؛ فإني لم أرها في شيء من الأحاديث الصحيحة على كثرتها، وقد خرجت طائفة طيبة منها في \"الروض النضير\" (٣٤٧)، وفي بعضها ما ذكرت من الشك في الرابعة، ومثله لا يمكن القضاء عليه إلا بزيادة من ثقة حافظ، وهذا مما لم أجده، اللهم إلا في رواية من حديث النعمان بن بشير، تفرد بها عاصم ابن بهدلة، وفي حفظه ضعف؛ كما تقدم في تخريج حديث ابن مسعود في \"الصحيحة\" (٧٠٠)، ثم وجدت عاصمًا قد رواه على الصواب دون زيادة \"القرن الرابع\" في رواية عنه عند أحمد (٤/ ٢٧٦)، والبزار (٣/ ٢٩٠/ ٢٧٦٧)، والطحاوي في \"مشكل الآثار\" (٣/ ١٧٧) . وكذلك وقعت هذه الزيادة في رواية لأحمد (١/ ٣٧٨) عن ابن مسعود، وهي شاذة عندي؛ لأنها لم ترد في \"الصحيحين\"، ولأن في رواية لأحمد (١/ ٤٣٤): \"ثلاثًا أو أربعًا\"، هكذا على الشك، وهي رواية لمسلم (٧/ ١٨٥) بنحوه، وأحمد أيضًا (١/ ٤١٧) .\nوقد وقع مثل هذا الاضطراب في حديث بريدة الأسلمي، يرويه عنه عبد الله ابن مَوَلَة (١) قال:\nكنت أسير مع بريدة الأسلمي، فقال: سمعت رسول الله - ﷺ - يقول:\n\"خير هذه الأمة القرن الذي بعثت أنا فيهم، ثم الذين يلونهم، ثم الذين يلونهم، ثم الذين يلونهم،ثم يكون قوم تسبق شهادتهم أيمانهم..\" الحديث.\n_________\n(١) بفتحات؛ كما في \" التقريب \"","vol":"8","page":53},{"text":"أخرجه أحمد (٥/ ٣٥٧): حدثنا عفان: حدثنا حماد بن سلمة، عن الجريري، عن أبي نضرة، عن عبد الله بن مولة به. وقال عفان مرة:\n\"القرن الذين بعثت فيهم، ثم الذين يلونهم، ثم الذين يلونهم، ثم الذين يلونهم، ثم الذين يلونهم\".\nهكذا وقع فيه في الرواية الأولى أربعة قرون، وفي المرة الأخرى خمسة قرون!\nوهكذا وقع في \"مجمع الزوائد\" (١٠/ ١٩) من رواية أحمد، وهذا اضطراب ظاهر!\nوقد خولف عفان في روايتيه، فقال أحمد (٥/ ٣٥٠): حدثنا إسماعيل، عن الجريري به؛ إلا أنه قال:\n\"خير أمتي قرني منهم، ثم الذين يلونهم. قال: ولا أدري أذكر الثالث أم لا؟ \".\nقلت: وهذه الرواية أصح من الأوليين؛ لأن إسماعيل - وهو ابن علية - ثقة حافظ من رجال الشيخين، بخلاف حماد بن سلمة؛ فإنه لم يحتج به مسلم إلا من روايته عن ثابت، ولم يحتج به البخاري أصلًا، وذلك؛ لأن في حفظه كلامًا، فروايته عند مخالفة من هو أوثق منه وأحفظ مرجوحة. ولا يمكننا أن ننسب هذا الاضطراب إلى الجريري - واسمه سعيد بن إياس - بحجة أنه كان اختلط؛ لأن كلًا من حماد وإسماعيل قد رويا عنه قبل الاختلاط.\nنعم؛ يمكن عزو ذلك إلى عبد الله بن مولة شيخ أبي نضرة، فإنه لا يعرف؛ كما يشير إلى ذلك قول الذهبي في \"الميزان\":\n\"ما روى عنه سوى أبي نضرة\".","vol":"8","page":54},{"text":"وتوثيق ابن حبان إياه مما لا قيمة له؛ لما عرف من تساهله في التوثيق، حتى إنه ليوثق من يصرح فيه بمثل قوله: \"لا أعرفه ولا أعرف أباه\"! كما أثبته بالنقل عن كتابه \"الثقات\" في غير هذا الموضع، ولذلك؛ لم يوثقه الحافظ، وإنما قال فيه: \"مقبول\". يعني عند المتابعة، ولم يتابع من ثقة إلا على القرن الثالث الذي شك فيه في رواية إسماعيل، بخلاف القرن الرابع؛ فإنه لم يرد إلا مشكوكًا فيه كما تقدم، وأما القرن الخامس فهو منكر؛ لعدم وروده مطلقًا في شيء من طرق الحديث التي وقفت عليها إلا في هذه الطريق الواهية، ولا تغتر بقول الهيثمي عقبها - وبعد أن ساق الروايات الثلاث -:\n\"رواها كلها أحمد وأبو يعلى باختصار، ورجالها رجال الصحيح\".\nفإن عبد الله بن مولة ليس من رجال \"الصحيح\" أولًا، ثم هو لا يعرف ثانيًا؛ كما بينته آنفًا. ولعله التبس عليه بعبد الله بن حوالة الصحابي المشهور، وإن كنت أستبعد هذا؛ فإن محقق كتاب \"المجمع\" الذي وقع في هذا الالتباس، قد بين أن الهيثمي ذكره على الصواب؛ فجاء هذا المحقق فأفسده وجعله \"عبد الله بن حوالة\"، وعلق عليه بقوله: \"في الأصل مولة\"! وقد اغتر بهذا التصحيح صديقه وزميله في التتلمذ على الشيخ الكوثري؛ ألا وهو الشيخ عبد الفتاح أبو غدة كما يأتي.\n(تنبيه): أخذ بعض متعصبة الحنيفة الهنود من حديث جعدة بن هبيرة أن مراسيل القرن الرابع حجة، فقال في كتابه \"قواعد في علوم الحديث\" (ص٤٥٠) بعد أن نقل كلام الحافظ فيه، ورجح صحبة جعدة:\n\"وعلى هذا؛ فيجوز لنا أن نحتج بمراسيل القرن الرابع أيضًا؛ لاشتراكهم مع الثالث في العلة التي بها قبلنا مراسيلهم\"!","vol":"8","page":55},{"text":"وعلق عليه الشيخ أبو غدة متعقبًا له - على خلاف عادته -، فقال:\n\"قلت: هذا توسع غير ناهض؛ فقد جاء ذكر الخيرية للقرن الخامس أيضًا كما في \"مجمع الزوائد\" (١٠/ ١٩) من حديث (عبد الله بن حوالة) . رواه أحمد وأبو يعلى بسند رجاله رجال الصحيح\".\nقلت: وهذا التعقب وإن كان في نفسه صحيحًا عندنا لموافقته مذهب المحدثين في ترك الاحتجاج بالمرسل - سوى مرسل الصحابي - على ما هو مشروح في علم المصطلح؛ فإن لنا عليه مؤاخذات:\nالأولى: أن مؤلف \"القواعد\" لما ذكر من قبل (ص١٣٨) أن المختار عند الحنيفة قبول مرسل أهل القرن الثاني والثالث، لم يعلق عليه أبو غدة، بل تلقاه بالتسليم؛ لأنه مذهبه! بل زاد على ذلك، فاستدل له بحديث البخاري: \"خير أمتي قرني ... \" الحديث؛ بالإضافة إلى استدلال المؤلف على ذلك بالإجماع والمعقول، وكل ذلك مردود عند التحقيق، وليس هذا محل بيان ذلك، فإذا كان استدلال المؤلف واستشهاد المعلق صحيحًا، فيلزمهما طرد هذا الاستدلال، وهذا ما صنعه المؤلف حينما عثر على حديث جعدة بن هبيرة، فاستدل به على الاحتجاج بمرسل القرن الرابع أيضًا كما سبق، فقول الشيخ:\n\"هذا توسع غير ناهض\"؛ نقض لما سلم به هناك؛ لأن الدليل واحد، بل كان الواجب عليه أن يلزم المؤلف بالاحتجاج بمرسل القرن الخامس أيضًا بنفس الدليل الذي استدل به للقرن الرابع وهو حديث بريدة، وإلا؛ كان المؤلف متناقضًا، ولكن المؤلف طرد استدلاله، وأما المعلق فهو الذي تناقض!\nوالحق؛ أن الحديث ليس له علاقة بتوثيق أهل القرون الثلاثة بالمعنى الذي","vol":"8","page":56},{"text":"يريده أهل الحديث؛ وهو إثبات العدالة التي تنافي الكذب والفسق أولًا، والحفظ والضبط الذي ينافي سوء الحفظ المستلزم لضعف حديث صاحبه ثانيًا، وإنما هو يثبت لهم العدالة فقط، وفي الجملة لا في التفصيل، فالاستدلال به على إثبات العدالة لكل فرد من أفراد تلك القرون مما لا يخفى فساده على أهل العلم، وأما إثبات الأمر الثاني وهو الحفظ والضبط؛ فهيهات هيهات.\nالثانية: أنه قلد محقق \"مجمع الزوائد\" في جعله الحديث من رواية عبد الله ابن حوالة، وتحريفه - بجهله - الأصل الذي كان فيه عبد الله بن مولة، والأول صحابي، والآخر تابعي مجهول، (ذلك مبلغهم من العلم) .\nالثالثة: تصحيحه الحديث بجزمه به في قوله: \"فقد جاء..\"، وهو حديث ضعيف مضطرب، ولو كان عنده ذرة من المعرفة بهذا العلم الشريف؛ لكان مجرد نظره في اختلاف ألفاظ الحديث - وقد ذكرها كلها صاحب \"المجمع\" - كافيًا له في دفعه إلى إمعان النظر فيها وترجيح الراجح منها على المرجوح، ولكن أنى له ذلك، وهو لا يعرف من هذا العلم إلا مجرد النقل والتقليد تقليدًا أعمى؛ كما يدل على ذلك تعاليقه الكثيرة على الكتب التي يقوم بطبعها، بل وتحقيقها زعم!!\nالرابعة: تقليده الهيثمي في قوله: \"رجاله رجال الصحيح\"، وابن مولة ليس من رجال \"الصحيح\" كما سبق، ولعل قول الهيثمي هذا هو الذي غره فصحح الحديث - وهو من جهله بهذا العلم - ثم اعترض به على المؤلف، وإن كان الاعتراض نفسه واردًا عليه ولازمًا له كما بينا.\nوقد وقع المؤلف نفسه في مثل هذا الاغترار؛ فإنه اكتفى في تصحيح الحديث","vol":"8","page":57},{"text":"للاستلال به على ما ذهب إليه من الأخذ بمرسل القرن الرابع - بقول الحافظ: \"رجال ثقات؛ إلا أن جعدة مختلف في صحبته\". ففهم من قوله: \"رجاله ثقات\" أنه يساوي قوله لو قال: \"إسناده صحيح\"، لولا الاختلاف الذي ذكره، وما دام أن الراجح عند المؤلف أنه صحابي؛ فالإسناد صحيح! وقد عرفت ما فيه من الجهالة والمخالفة للأحاديث الصحيحة التي اتفقت على إثبات القرن الثالث، والشك في الرابع، فلا يزول هذا الشك بزيادة رجل مجهول الحال لم يوثقه إلا متساهل بالتوثيق كما سبق!\nثم جدت أمور لابد من النظر فيها، وبيان ما يجب حولها، فأقول:\nأولًا: حديث بريدة الأسلمي المتقدم برواية أحمد عن عفان، وفيه ذكر القرن الرابع، وقد أخرجه ابن أبي شيبة أيضًا في \"المصنف\" (١٢/ ١٧٧/ ١/ ١٢٤٦٣): حدثنا عفان به. إلا أنه وقع فيه: \".. مع أبي بردة الأسلمي..\" كذا: أبي بردة! ولعله خطأ مطبعي أو نسخي؛ فإنه لا وجود لأبي بردة الأسلمي في الصحابة، فلعله في الأصل: \"أبي برزة الأسلمي\" فإنه صحابي معروف، وقد وقع كذلك عند بعض رواته كما يأتي، لكن قد أخرجه ابن حبان، في أول المجلد الثامن من كتابه \"الثقات\" من طريق أبي بكر بن أبي شيبة: حدثنا عفان به، مثل رواية أحمد: \".. بريدة الأسلمي..\"، فهذا يؤكد خطأ ما في \"المصنف\".\nلكن؛ قد أخرجه أبو يعلى في \"مسنده\" (١٣/ ٤١٥/ ٧٤٢٠): حدثنا العباس ابن الوليد النرسي: حدثنا عبد الأعلى أبو محمد السامي: حدثنا سعيد - يعني الجريري - ... فساق إسناده المتقدم، ولكنه قال: \"أبو برزة الأسلمي\"! وليس هذا خطأ مطبعيًا؛ فإنه كذلك في بعض المخطوطات، ويؤيد ذلك أنه في جملة أحاديث","vol":"8","page":58},{"text":"ساقها أبو يعلى في \"مسند أبي برزة الأسلمي\"، فإذن يمكن أن يعتبر هذا اضطرابًا آخر من عبد الله بن مولة فإن السند إليه بهذا صحيح أيضًا، فكما اضطرب في متن الحديث كما تقدم، فكذلك اضطرب في إسناده أيضًا، فمرة قال: \"بريدة الأسلمي\"، ومرة قال: \"أبو برزة الأسلمي\"!\nبل إنه اضطرب في متنه على وجه آخر؛ فإنه لم يذكر القرن الرابع، بل شك في القرن الثالث، فقال كما قال إسماعيل ابن علية في روايته المتقدمة: \"ولا أدري أذكر الثالث أم لا؟ \".\nفهذا مما يؤكد ضعف الحديث وضعف رواية عبد الله بن مولة، وخطأ من صحح حديثه هذا؛ كما يأتي بيانه فيما يلي:\nثانيًا: قال ابن حبان عقب الحديث:\n\"هذه اللفظة: \"ثم الذين يلونهم\" في الرابعة، تفرد بها حماد بن سلمة وهو ثقة مأمون، وزيادة الألفاظ عندنا مقبولة عن الثقات..\".\nقلت: لا شأن لحماد في هذه الزيادة، كما لا شأن له بالزيادة الأخرى: \"ثم الذين يلونهم\" في الخامسة، كما تقدم في الرواية الأخرى عند أحمد، فتنبه، وإنما هو اضطراب من عبد الله بن مولة كما تقدم.\nعلى أنه يمكن أن ينسب إلى حماد نفسه شيء من هذا الاختلاف؛ فإني وجدت الطحاوي قد روى الحديث في \"مشكل الآثار\" (٣/ ١٧٧) من طريق عفان عنه بإسناده، لم يذكر القرن الرابع مطلقًا، وفي حماد كلام يسير في حفظه إلا في روايته عن ثابت - كما تقدم -، فقد يكون منه بعض هذا الاختلاف، إلا؛ فهو من عفان أو من دونه، وهذا مما أستبعده. والله أعلم.","vol":"8","page":59},{"text":"ثالثًا: قد عرفت مما تقدم أن عبد الله بن مولة مجهول، وأنه علة هذا الحديث، ولم يتنبه لهذا المعلق على \"مسند أبي يعلى\"، فقال:\n\"إسناده صحيح\"!\nوركن في ذلك إلى قول الذهبي في ابن مولة في \"الكاشف\":\n\"صدوق\".\nوقول الحافظ في \"التقريب\":\n\"مقبول\".\nوليس يخفى على أحد أنه لا حجة له في شيء من ذلك، أما قول الحافظ، فظاهر لكل من يعرف اصطلاح الحافظ في هذه اللفظة: \"مقبول\"، فإنه يعني أنه مقبول عند المتابعة، وإلا؛ فلين الحديث، وعليه؛ فالحديث لين؛ لأنه لا متابع له أولًا، ثم هو قد اضطرب في إسناده ومتنه ثانيًا كما سبق بيانه، فأنى لحديثه الصحة؟!\nوأما قول صاحب \"الكاشف\" فيه: \"صدوق\"؛ فهو في الحقيقة يكشف عن وهم لا وجه له أهل العلم، ومنهم الذهبي نفسه؛ فقد صرح - كما تقدم - بأنه ما روى عنه سوى أبي نضرة، فلعل الوهم من بعض الناسخين؛ فإن المعروف عندي عن الذهبي أنه إنما يقولها في التابعي المستور الذي روى عنه جمع من الثقات، وهذا على الغالب، وأما مجهول العين كهذا؛ فلا.\nرابعًا: ثم إن حديث داود بن يزيد الأودي المتقدم قد رأيته في \"معجم الطبراني الأوسط\" (٢/ ٣٤/ ٢/ ٥٦٠٦) من طريق عقبة بن مكرم قال: حدثنا يونس","vol":"8","page":60},{"text":"ابن بكير، عن داود بن يزيد الأودي، عن أبيه يزيد بن عبد الرحمن، عن أبي هريرة به؛ وقال:\n\"لم يروه عن داود الأودي إلا يونس بن بكير، تفرد به عقبة\".\nكذا قال! وقد رواه ابن أبي حاتم في \"العلل\" (٢/ ٢٧٦/ ٢٦٤٣) من طريق عبيد بن يعيش، عن يونس بن عبيد به. ثم رواه من طريق أبي نعيم، عن داود ابن يزيد الأودي، عن أبيه، عن جعدة بن هبيرة عن النبي - ﷺ -، ولم يذكر: \"ثم الرابع..\"، وقال:\n\"وأبو نعيم أحفظ من يونس، وليس لجعدة صحبة\".\nقلت: كذا وقع في رواية أبي نعيم: \"داود بن يزيد\"، فإذا صح هذا فهو متابع لإدريس بن يزيد الأودي في روايته المتقدمة، فهو مما يرجح رواية أبي نعيم هذه، وأن الحديث حديث جعدة بن هبيرة، وليس حديث أبي هريرة، وقد عرفت مما سلف أن يزيد الأودي مجهول الحال، فالإسناد ضعيف على كل حال، صحت صحبة جعدة أو لم تصح، والله أعلم.\nخامسًا: ذكر الهيثمي في \"المجمع\" (١٠/ ٢٠) حديث أبي برزة الأسلمي مختصرًا جدًا بلفظ:\n\"خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهم\".\nوقال:\n\"وإسناده حسن. رواه الطبراني، وفيه من لم أعرفه\".\nفأقول: أخشى أن يكون قوله: \"وإسناده حسن\" مقحمًا من بعض النساخ؛","vol":"8","page":61},{"text":"لأنه ينافي قوله: \"فيه من لم أعرفه\"، كما ينافي أسلوبهالعام في كلامه على الأحاديث؛ فإن عادته الغالبة أن يخرج، ثم يتكلم على الإسناد تصحيحًا وتضعيفًا. والله أعلم.\nثم إنني أخشى أن يكون مداره على عبد الله بن مولة المجهول كما تقدم، والمجلد الذي فيه مسند أبي برزة - واسمه نضلة - من \"المعجم الكبير\" للطبراني لم يطبع بعد، فما أمكنني الوقوف على إسناده فيه.\n<span data-type=\"title\" id=toc-3582>٣٥٧٠ </span>- (خير أمراء السرايا؛ زيد بن حارثة، أقسمهم بالسوية، وأعدلهم في الرعية) .\nموضوع\nأخرجه الحاكم (٣/ ٢١٥) عن الحسين بن الفرج: حدثنا محمد بن عمر: حدثني عائذ بن يحيى، عن أبي الحويرث، عن محمد بن جبير بن مطعم، عن أبيه مرفوعًا به. وسكت عنه الحاكم، وتعقبه الذهبي بقوله:\n\"قلت: في سنده الواقدي\".\nقلت: وهو متهم بالكذب كما تقدم مرارًا، والراوي عنه الحسين بن الفرج؛ قال في \"الميزان\":\n\"قال ابن معين: كذاب يسرق الحديث، ومشاه غيره، وقال أبو زرعة: ذهب حديثه\".\nقال الحافظ في \"اللسان\":\n\"وقوله: \"مشاه غيره\" ما علمت من عنى\".","vol":"8","page":62},{"text":"<span data-type=\"title\" id=toc-3583>٣٥٧١ </span>- (خير أمتي: الذين إذا أساءوا استغفروا، وإذا أحسنوا استبشروا، وإذا سافروا قصروا) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٤٦/ ١من ترتيبه) عن عبد الله بن يحيى بن معبد المراري: حدثنا ابن لهيعة، عن أبي الزبير، عن جابر مرفوعًا. قال الطبراني:\n\"لم يروه عن أبي الزبير إلا ابن لهيعة، تفرد به المراري\".\nقلت: ولم أجد من ترجمه.\nوابن لهيعة؛ ضعيف، وبه أعله الخيثمي (٢/ ١٥٧) .\nوأبو الزبير؛ مدلس، وقد عنعنه.","vol":"8","page":63},{"text":"<span data-type=\"title\" id=toc-3584>٣٥٧٢ </span>- (خير أمتي أولها وآخرها، وفي وسطها الكدر) .\nضعيف\nعزاه السيوطي للحكيم الترمذي عن أبي الدرداء مرفوعًا، وسكت عليه شارحه المناوي، وكأنه لم يقف على سنده، وقد وقفت عليه؛ فقال أبو بكر الكلاباذي في \"مفتاح المعاني\" (١٨٩/ ٢): \"وقال محمد بن علي الترمذي ﵀: حدثنا الحسين بن عمر بن شقيق البصري: حدثنا سليمان بن طريف، عن مكحول، عن أبي الدرداء مرفوعًا به\".\nقلت: وهذا إسناد ضعيف مظلم؛ مكحول لم يسمع من أبي الدرداء.\nومن دونه لم أجد من ترجمهما.","vol":"8","page":63},{"text":"<span data-type=\"title\" id=toc-3585>٣٥٧٣ </span>- (خير أمتي بعدي أبو بكر وعمر. ﵄) .\nضعيف\nرواه ابن عساكر (١٧/ ٣٧٥/ ٢) عن عبد الرحمن بن جبلة: أخبرنا بشر ابن سريج قال: سمعت أبا رجاء العطاردي يقول: سمعت عليًا والزبير قالا: سمعنا رسول الله - ﷺ - يقول: ... فذكره في ترجمة وراد بن جهير؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nقلت: فهو ضعيف الإسناد.\nوبشر بن سريج؛ ترجمه ابن أبي حاتم (١/ ١/ ٣٧٥) برواية ثقتين عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوعبد الرحمن بن جبلة؛ لم يذكر فيه أيضًا (٢/ ٢/ ٢٢١) جرحًا ولا تعديلًا؛ ولكنه قال: \"روى عنه أبو زرعة\". وهو لا يروي إلا عن ثقة كما هو معلوم.","vol":"8","page":64},{"text":"<span data-type=\"title\" id=toc-3586>٣٥٧٤ </span>- (خير خصال الصائم السواك) .\nضعيف\nرواه ابن ماجه (١٦٧٨)، والمخلص في \"العاشر من حديثه\" (٢١٦/ ٢)، وابن شاذان في \"الخامس من المنتقى من حديثه\" (٢٣٩/ ٢)، وأبو حفص الكتاني في \"حديثه\" (١٤٢/ ٢)، والدارقطني (ص٢٢)، والبيهقي في \"سننه\" (٤/ ٢٧٢) من طريقين عن مجالد، عن الشعبي، عن مسروق، عن عائشة مرفوعًا. وقال البيهقي:\n\"مجالد غيره أثبت منه\".\nوتعقبه ابن التركماني بقوله:","vol":"8","page":64},{"text":"\"قلت: ظاهر هذا اللفظ توثيق مجالد، فإن قصد ذلك فقد ناقض هذا في \"باب الغنيمة لمن شهد الوقعة\" فقال: \"مجالد ضعيف\"، وإن قصد بذلك تضعيفه، فقد أخطأ في عبارته؛ فضعفه بلفظ يقتضي التوثيق، ومجالد وإن تكلموا فيه فقد وثقه بعضهم، وأخرج له مسلم في \"صحيحه\"\".\nقلت: المتقرر فيه أنه لا يحتج به؛ قال الذهبي:\n\"فيه لين\". وقال الحافظ:\n\"ليس بالقوي، وقد تغير في آخر عمره\".\nولذلك؛ لم يحتج به مسلم، وإنما روى له مقرونًا كما في \"الترغيب\" (٤/ ٢٩١)، فإطلاق ابن التركماني عزوه إليه إنما هو من تعصبه لمذهبه وعلى البيهقي. والله المستعان.\n<span data-type=\"title\" id=toc-3587>٣٥٧٥ </span>- (خير شبابكم من تشبه بكهولكم، وشر كهولكم من تشبه بشبابكم) .\nضعيف\nروي من حديث واثلة بن الأسقع، وأنس بن مالك، وعبد الله بن عباس.\n١- أما حديث واثلة؛ فيرويه عنبسة بن سعيد قال: حدثنا حماد مولى بني أمية، عن جناح مولى الوليد، عنه مرفوعًا.\nأخرجه أبو يعلى في \"مسنده\" (ق٣٥٥/ ١)، وتمام في \"الفوائد\" (١٩٠/ ٢)، وعنه ابن عساكر (٢/ ١١٩/ ٢)، وابن شاهين في \"الترغيب\" (ق٢٩٢/ ٢)، والدينوري في \"المجالسة\" (٨/ ١٩١/ ١)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٣٧)،","vol":"8","page":65},{"text":"والبيهقي في \"الشعب\" (٢/ ٤٧٢/ ٢)، وابن عساكر في \"تاريخ دمشق\" (٥/ ١٤١/ ٢) من طرق عنه.\nقلت: وهذا إسناد ضعيف جدًا؛ حماد قال الأزدي:\n\"متروك\".\nومن فوقه وتحته ضعيفان. وقال الهيثمي في \"المجمع\" (١٠/ ٢٧٠):\n\"رواه أبو يعلى والطبراني، وفيه من لم أعرفه\"!\n٢- أما حديث أنس؛ فيرويه الحسن بن أبي جعفر: حدثنا ثابت البناني، عن أنس به.\nأخرجه ابن عدي (٨٧/ ١)، وأبو علي الهروي في الجزء الثاني من الجزء الأول من \"الفوائد\" (١/ ٢)، وابن الديباجي في \"الفوائد المنتقاة\" (٢/ ٨١/ ١)، وأبو نعيم في \"الأخبار\" (٢/ ٣٧)، والقضاعي (١٠٢/ ٢) .\nقلت: وهذا إسناد ضعيف؛ الحسن بن أبي جعفر قال الحافظ:\n\"ضعيف الحديث مع عبادته وفضله\". وقال الهيثمي:\n\"رواه الطبراني والبزار [٣٢١٩]، فيهما الحسن بن أبي جعفر، وهو ضعيف\".\n٣- وأما حديث ابن عباس؛ فيرويه محمد بن يزيد: حدثنا إبراهيم بن سليمان الزيات: حدثنا بحر بن كنيز، عن يحيى بن [أبي] كثير، عن عكرمة عنه.\nأخرجه البيهقي.\nقلت: وهذا سند ضعيف، مسلسل بالضعفاء؛ بحر بن كنيز فمن دونه.","vol":"8","page":66},{"text":"ومحمد بن يزيد الظاهر أنه أبو عبد الله بن أبي فروة الرهاوي.\n٤- وأما حديث عمر؛ فيرويه إبراهيم بن حيان الأنصاري: حدثنا حماد بن زيد، عن عاصم، عن زر عنه مرفوعًا.\nأخرجه ابن عدي (٨/ ١)، وقال بعد أن ساق لإبراهيم هذا حديثًا آخر:\n\"وهذان الحديثان مع أحاديث غيرهما بالأسانيد التي ذكر إبراهيم بن حيان عامتها موضوعة مناكير، وهكذا سائر أحاديثه\".\nوجملة القول؛ أن الحديث ضعيف؛ لأن هذه الطرق شديدة الضعف كما رأيت، وخيرها طريق أنس، ولو رأينا له شاهدًا ضعفه مثله لحسنته. والله أعلم.\n<span data-type=\"title\" id=toc-3588>٣٥٧٦ </span>- (خير طعامكم الخبز، وخير فاكهتكم العنب) .\nموضوع\nرواه الديلمي (٢/ ١١٥/ ٢٨٦) من طريق أبي نعيم، عن عمرو بن خالد، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ آفته عمرو بن خالد، وهو أبو يوسف الأعشى الأسدي الكوفي؛ قال أبو نعيم الأصبهاني:\n\"روى عن هشام بن عروة موضوعات\". قال ابن حبان:\n\"يروي عن الثقات الموضوعات، لا تحل الرواية عنه\".\nثم ساق في ترجمته هذا الحديث؛ وقال:\n\"وهو بهذا الإسناد باطل موضوع، والبلاء من أبي يوسف\".","vol":"8","page":67},{"text":"<span data-type=\"title\" id=toc-3589>٣٥٧٧ </span>- (خيركم أزهدكم في الدنيا، وأرغبكم في الآخرة) .\nضعيف\nرواه ابن أبي الدنيا في \"ذم الدنيا\" (١١/ ٢٣٢/ ١) عن مالك بن مغول قال: أخبرت عن الحسن قال: قالوا: يا رسول الله من خيرنا؟ قال: \"أزهدكم..\". الحديث.\nقلت: وهذا إسناد ضعيف لإرساله، الحسن هو ابن أبي الحسن البصري.","vol":"8","page":68},{"text":"<span data-type=\"title\" id=toc-3590>٣٥٧٨ </span>- (خيركم خيركم للمماليك) .\nضعيف\nأخرجه الديلمي (٢/ ١١٢) من طريق الطبراني، عن عبد الملك بن زيد، عن مصعب بن مصعب، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مصعب بن مصعب قال أبو حاتم:\n\"ضعيف الحديث\". وذكره ابن حبان في \"الثقات\".\nوعبد الملك بن زيد؛ قال الذهبي في \"الضعفاء\":\n\"ضعفوه\".","vol":"8","page":68},{"text":"<span data-type=\"title\" id=toc-3591>٣٥٧٩ </span>- (سيد الإدام في الدنيا والآخرة اللحم، وسيد الشراب في الدنيا والآخرة الماء، وسيد الرياحين في الدنيا والآخرة الفاغية) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" كما في \"المجمع\" (٥/ ٣٥)، وأبو نعيم في \"الطب\" (ق١-٢-المنتقى منه) من طريق سعيد بن عنبسة: حدثنا عبد الواحد بن واصل أبو عبيدة الحداد: حدثنا أبو هلال، عن عبد الله بن بريدة، عن أبيه مرفوعًا.","vol":"8","page":68},{"text":"قلت: وهذا إسناد واه بمرة؛ سعيد بن عنبسة هو الرازي أبو عثمان الخراز؛ قال ابن الجنيد:\n\"كذاب\". وقال أبو حاتم:\n\"كان لا يصدق\".\nوأبو هلال هو محمد بن سليم الراسبي؛ وفيه ضعف؛ قال الحافظ:\n\"صدوق فيه لين\". وقال الهيثمي (٥/ ٣٥-٣٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه سعيد بن عبية القطان، ولم أعرفه، وبقية رجاله ثقات، وفي بعضهم كلام لا يضر\".\nكذا قال! وكأنه تحرف عليه أو على ناسخ أصله اسم \"عنبسة\" إلى \"عبية\" فلم يعرفه. وإنما هو \"عنبسة\" كما وقع عند أبي نعيم، وقد ذكروا في ترجمته أنه روى عن أبي عبيدة الحداد.\nولكنه لم يتفرد به؛ فقد أخرجه تمام الرازي في \"الفوائد\" (٣/ ٤٠/ ١)، وابن قتيبة في \"غريب الحديث\" (١/ ٥١/ ١) عن أحمد بن خليل القومسي: حدثنا عبد الملك بن قريب الأصمعي: حدثنا أبو هلال محمد بن سليم الراسبي به. دون قوله \"في الدنيا والآخرة\".\nلكن القومسي هذا كذاب؛ كما قال ابن أبي حاتم، وضعفه أبو زرعة.\nوأخرجه البيهقي في \"الشعب\" (٥/ ٩٢/ ٥٩٠٤) قال: حدثنا أبو عبد الرحمن السلمي: حدثنا....\nقلت: فساق إسناده إلى العباس بن بكار: حدثنا أبو هلال الراسبي به. وقال:","vol":"8","page":69},{"text":"\"ورواه جماعة عن أبي هلال الراسبي، تفرد به أبو هلال\".\nوأقول: هو مع ضعفه؛ فالطرق إليه واهية كما تقدم، والسلمي هذا متهم بوضع الأحاديث للصوفيه!\nوقد وجدت لبعضه شواهد، فروى أيوب بن محمد الوزان الثقفي: أخبرنا سلام ابن سليمان الثقفي، عن محمد بن إسحاق، عن أبي جعفر، عن علي بن أبي طالب مرفوعًا به. دون الفقرة الثالثة.\nأخرجه أبو عبد الله الخلال في \"المنتخب من المنتخب من تذكرة شيوخه\" (٤٧/ ١) .\nوهذا إسناد ضعيف منقطع؛ فإن أبا جعفر هو محمد بن علي بن الحسين المعروف بالباقر، لم يدرك جده عليًا ﵁.\nوابن إسحاق؛ مدلس وقد عنعنه.\nوسلام بن سليمان الثقفي؛ ضعيف.\nوروى البيهقي (٥٩٠٢) عن روح بن عبادة: حدثنا المجاشعي هشام بن سلمان: حدثنا يزيد الرقاشي، عن أنس مرفوعًا بلفظ:\n\"خير الإدام اللحم، وهو سيد الإدام\".\nقلت: وهذا إسناد ضعيف جدًا؛ يزيد الرقاشي ضعيف جدًا.\nوالمجاشعي؛ قال الذهبي: \"صدوق، ضعفه موسى بن إسماعيل المنقري\".\nوروى أبو نعيم في \"الطب\" كما في \"الجزء الذي انتقاه القلانسي منه\" أيضًا","vol":"8","page":70},{"text":"عن عبد الله بن أحمد بن عامر الطائي: حدثنا أبي: حدثنا علي بن موسى، عن آبائه بلفظ:\n\"سيد طعام الدنيا والآخرة اللحم\".\nقلت: والطائي هذا اتهمه الذهبي بالوضع، ونحوه في \"اللآلي\" (٢/ ٢٤٠) .\nثم رأيت الحديث في \"شعب الإيمان\" (١/ ٢١٥/ ١) من طريق الغلابي: حدثنا الحسن بن حسان وعلي بن أبي طالب البزار قالا: حدثنا أبو هلال، عن قتادة، عن عبد الله بن بريدة به.\nلكن الغلابي هذا وضاع.\nورجعت إلى مصورة \"الأوسط\" بواسطة فهرسي، فرأيت الحديث فيه رقم (٧٦٣٠): حدثنا محمد بن شعيب (هو الأصبهاني): أخبرنا سعيد بن عتبة القطان: حدثنا أبو عبيدة الحداد.. إلخ، وقال:\n\"تفرد به سعيد\".\nكذا قال! وقد عرفت ما فيه.\nفأقول الآن: قد توقفت عن الجزم بالتحريف المتقدم حتى يأتي له شاهد.\n<span data-type=\"title\" id=toc-3592>٣٥٨٠ </span>- (خيركم في المئتين كل خفيف الحاذ؛ الذي لا أهل له ولا ولد) .\nباطل\nرواه عباس الترقفي في \"حديثه\" (١/ ٢): حدثنا رواد بن الجراح، عن سفيان، عن منصور، عن ربعي، عن حذيفة مرفوعًا. ومن طريق الترقفي رواه ابن الأعرابي في \"معجمه\" (١٨٠/ ٢)، وكذا أبو القاسم المهراني في \"الفوائد المنتخبة\"","vol":"8","page":71},{"text":"(٢/ رقم١١- من نسختي)، وابن عدي (١٤١/ ١)، والخطيب في \"التاريخ\" (٦/ ١٩٨و١١/ ٢٢٥)، وابن عساكر (٢/ ١٣١/ ٢و٦/ ١٤٣/ ١)، والضياء في \"المنتقى من مسموعاته بمرو\" (١٢٢/ ١)، وقال المهراني:\n\"هذا حديث غريب من حديث سفيان بن سعيد الثوري، تفرد بروايته رواد عن الثوري، وقد رواه عنه غيره\".\nورواه العقيلي أيضًا (١٣٧) من طريق رواد به، وروى عن الإمام أحمد أنه قال في رواد:\n\"لا بأس به، صاحب سنة؛ إلا أنه حدث عن سفيان بأحاديث مناكير\"، ثم ساق له هذا الحديث وقال:\n\"حديث باطل\".\nوكذا قال الذهبي. وقال ابن أبي حاتم (٢/ ٤٢٠):\n\"قال أبي: هذا حديث منكر\".\nوقال في مكان آخر (٢/ ١٣٢) كما قال أحمد:\n\"هذا حديث باطل\".\nونقل الذهبي في \"الميزان\" عن أبي حاتم أنه قال:\n\"منكر لا يشبه حديث الثقات، وإنما كان بدو هذا الخبر فيما ذكر لي: أن رجلًا جاء إلى رواد، فذكر له هذا الحديث، فاستحسنه وكتبه، ثم حدث به بعد، يظن أنه من سماعه\".\nقلت: وذلك لأنه كان اختلط.","vol":"8","page":72},{"text":"وقد روى نحو هذا الذي قاله أبو حاتم ابن جرير الطبري في \"تفسيره\" تحت حديث آخر ضعفه ابن كثير به، سيأتي تخريجه برقم (٦٥٥٠) .\nقلت: وقد روي موقوفًا، فقال الحاكم في \"المستدرك\" (٤/ ٤٨٦): أخبرنا أبو عبد الله الصفار: حدثنا محمد بن إبراهيم بن أرومة: حدثنا الحسن بن الوليد: حدثنا سفيان، عن أبي الزعراء، عن ابن مسعود ﵁ قال:\n\"يأتي على الناس زمان يغبط فيه الرجل لخفة حاله، كما يغبط الرجل اليوم بالمال والولد\".\nقال: فقال له رجل: أي المال يومئذ خير؟ قال: \"سلاح صالح، وفرس صالح، يزول معه أينما زال\". وقال:\n\"صحيح على شرط الشيخين، ولم يخرجاه\"! وكذا قال الذهبي في \"تلخيصه\"!\nوفيه نظر، بل هو إسناد ضعيف مظلم، وبيان ذلك من وجوه:\nالأول: أن أبا الزعراء اثنان؛ متقدم، واسمه عبد الله بن هاني الكندي الأسدي، أبو الزعراء الكبير، له رواية عند الترمذي وغيره، عن ابن مسعود وهو صدوق؛ كما قال أبو حاتم.\nوأما المتأخر فاسمه: عمرو بن عمرو، ويقال: ابن عامر بن مالك بن نضلة الجشمي أبو الزعراء الكوفي الأصغر، وهو مجهول لا يعرف، وإن ذكره ابن حبان في \"الثقات\" هو والذي قبله، على أنه قد ذكرهما في الطبقة الثالثة، مشيرًا بذلك إلى انقطاعه، وقد ذكروا في ترجمته أنه لم يرو عنه غير ابن أخته سلمة ابن كهيل.","vol":"8","page":73},{"text":"لكن الحديث هنا من رواية سفيان، عن أبي الزعراء، عن ابن مسعود، وهذا مما لا يعرف؛ لأنه على ذلك يكون الراوي عنه إنما هو عمرو بن عمرو المتأخر طبقة؛ فقد ذكروهما في الرواة عن أبي الزعراء المتأخر طبقة، وقد قال الحافظ المزي (١٦/ ٢٤٢):\n\"وأما أبو الزعراء الأكبر هذا؛ فلا تعرف له رواية إلا عن ابن مسعود وعمر بن الخطاب، ولا يعرف له راو؛ إلا سلمة بن كهيل، ولم يدركه سفيان بن عيينة، ولا أحد من أقرانه\".\nقلت: ولعل العلة في هذا الخلط من الآتي ذكره، وهو:\nالوجه الثاني: (محمد بن إبراهيم بن أرومة)؛ فقد جهدت في البحث عن ترجمة له، دون الوقوف عليها، مع أنهم قد ترجموا لأبيه (إبراهيم بن أرومة)، وهو الأصبهاني الحافظ، كما ترجموا للراوي عنه شيخ الحاكم (أبي عبد الله الصفار)، انظر \"تاريخ الإسلام\" (٢٥/ ١٧٩)، و\"تذكرة الحفاظ\" (٢/ ٦٢٨) .\nثم إن (الحسن بن الوليد)، كذا وقع في \"المستدرك\"، وله ترجمة قصيرة في \"أخبار أصبهان\" لم أتمكن منها من الحكم عليه بأنه هو؛ بينما جاء في \"تهذيب الكمال\" (٦/ ٤٩٥-٤٩٦):\nالحسين بن الوليد القرشي مولاهم، أبو علي، ويقال: أبو عبد الله الفقيه النيسابوري. ثم ذكر في شيوخه سفيان الثوري، وسفيان بن عيينة.\nومن هذا التحقيق يتبين أن العلامة (سراج الدين) المعروف بـ (ابن الملقن)؛ إنما لم يورد هذا الحديث في كتابه \"مختصر استدراك الحافظ الذهبي على مستدرك أبي عبد الله الحاكم\" لأنه لم يضعه هو ليستدرك على المختصر كما هو صريح عنوان الكتاب.","vol":"8","page":74},{"text":"وقد اغتر بالتصحيح المتقدم بعض الكتاب من المغرب في كلمة نشرتها له جريدة \"المسلمون\" بتاريخ السبت ٢٨/ذي الحجة ١٤١٨ العدد (٦٩٠)، والكلمة نافعة لكنه تسرع، فقال بعد أن نقل تصحيح الحاكم والذهبي:\n\"وهذا من الموقوف الذي له حكم الرفع؛ إذ لا مجال للرأي فيه\".\nقلت: وهذا فيه نظر لو صح، فكيف وفيه ما علمت من العلل.\n<span data-type=\"title\" id=toc-3593>٣٥٨١ </span>- (خيركن أطولكن يدًا) .\nموضوع\nأخرجه أبو يعلى (١٣/ ٧٤٣٠)، والخطيب في \"التاريخ\" (٥/ ٦) عن أم الأسود، عن منية، من حديث أبي برزة قال:\n[كان] للنبي - ﷺ - تسع نسوة، فقال يومًا: ... فذكره، فقامت كل واحدة تضع يدها على الجدار! قال:\n\"لست أعني هذا، ولكن أصنعكن يدين\".\nقلت: وهذا إسناد ضعيف؛ لجهالة منية هذه؛ قال الذهبي:\n\"تفردت عنها أم الأسود\". ولهذا قال الحافظ:\n\"لا يعرف حالها\".\nقلت: فما نقله المناوي عن الهيثمي أنه قال: \"إسناده حسن\". ليس بحسن، لا سيما والمحفوظ في هذه القصة أنه قال لهن: \"أسرعكن لحاقًا بي أطولكن يدًا\".\nأخرجه البخاري (١/ ٣٥٩)، ومسلم (٧/ ١٤٤)، والنسائي (١/ ٣٥٢)، وأحمد (٦/ ١٢١) من طرق عن عائشة ﵂ مرفوعًا.\nوفي رواية مسلم أنها زينب بنت جحش، وهو الصواب.","vol":"8","page":75},{"text":"وفي رواية البخاري أنها سودة بنت زمعة، وهي وهم كما حققه الحافظ في \"الفتح\"، ووقع له وهم نبهت عليه تحت الحديث (٦٣٣٥) .\nثم رأيت كلام الهيثمي في \"المجمع\" ونصه (٩/ ٢٤٨):\n\"رواه أبو يعلى، وإسناده حسن؛ لأنه يعتضد بما يأتي\".\nيعني الحديث المشار إليه الآتي عن ميمونة بلفظ:\n\"أولكن ترد علي الحوض أطولكن يدًا\".\nوهو حديث موضوع؛ فيه مجمع على تركه، وهو مسلمة بن علي الخشني؛ قال الهيثمي: \"وهو ضعيف\".\nوقد ترتب من تساهل الهيثمي هذا وتسامحه في اقتصاره على تضعيفه فقط للخشني أن اعتبر بعضهم حديثه هذا شاهدًا لحديث الترجمة! فقد عزاه الحافظ في \"المطالب العالية\" (١/ ٢٥٧/ ٨٧٩) لـ \"مسند أبي بكر بن أبي شيبة\"، فعلق عليه الشيخ حبيب الرحمن الأعظمي بقوله:\n\"لم يحكم البوصيري عليه بشيء، بل قال: له شاهد من حديث عائشة\"!\nوسكت عليه الشيخ ولم يتعقبه بشيء، بل إنه لما أعاده الحافظ في مكان آخر (٤/ ١٣١/ ٤١٤٦) علق عليه مقويًا له بقول الهيثمي المذكور آنفًا! وهذا من شؤم التساهل في النقد!\nولم يتنبه لهذا المعلق على مسند \"أبي يعلى\"، فقال (١٣/ ٤٢٥) - وهو يترجم لمنية -:\n\"ما رأيت فيها جرحًا، ولم ترو منكرًا، فهي على شرط ابن حبان، وقد حسن","vol":"8","page":76},{"text":"الحافظ في \"المسند\" إسنادها\".\nثم نقل كلام الهيثمي في هذا الحديث، وفي حديث ميمونة الآتي.\nوقد خفي عليه - لأنه حديث عهد بهذا العلم - أن الحديث منكر جدًا، بل موضوع؛ لمخالفته لحديث عائشة المذكور، وذلك من ناحيتين:\nالأولى: في لفظه؛ فإن فيه: \"أسرعكن..\"، فهو من معجزاته - ﷺ - العلمية، وفي هذا \"خيركن..\"، فهو من الفضائل، فشتان ما بينهما! والمقصود بالحديث زينب ﵂ على الأصح، كما يأتي بيانه تحت حديث ميمونة (٦٣٣٥)، وعائشة أفضل كل زوجاته - ﷺ - وخيرهن، كما هو معلوم.\nوالأخرى: أن فيه أنهن كن يقسن أيديهن بعد وفاته - ﷺ -، وفي هذا أنهن فعلن ذلك بحضرته - ﷺ -، فأي نكارة أصرح من هذه؟!\nوأما قوله: \"وقد حسن الحافظ في \"المسندة\" إسنادها\".\nفلا أدري ما مستنده في ذلك، وهو يعني \"مسندة المطالب العالية\"؛ فإن نسخة المكتبة المحمودية من \"المسندة\" (ق٣٥/ ١و١٧١/ ١) ليس فيها التحسين المذكور، ويستبعد مثله عن الحافظ!\n<span data-type=\"title\" id=toc-3594>٣٥٨٢ </span>- (خير هذه الأمة أولها وآخرها، أولها فيهم رسول الله - ﷺ -، وآخرها فيهم عيسى ابن مريم، وبين ذلك ثبج أعوج ليسوا مني، ولست منهم) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ١٢٣): حدثنا أحمد بن إسحاق: حدثنا عبد الله بن سليمان: حدثنا محمد بن خلف العسقلاني: حدثنا الفريابي،","vol":"8","page":77},{"text":"عن الأوزاعي، عن عروة مرفوعًا.\nقلت: وهذا إسناد ضعيف لإرساله. وعروة هو ابن رويم اللخمي، وهو ثقة كثير الإرسال. ومن دونه ثقات أيضًا؛ غير أحمد بن إسحاق؛ فلم أعرفه.\n<span data-type=\"title\" id=toc-3595>٣٥٨٣ </span>- (خير ما يموت عليه العبد أن يكون قافلًا من حج، أو مفطرًا من رمضان) .\nضعيف\nأخرجه الديلمي (٢/ ١١٤) من طريق أبي نعيم، عن سلمة بن سواية، عن ابن حدر الكلبي، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو الزبير مدلس وقد عنعنه.\nوسلمة بن سواية. لم أعرفه.\nومثله ابن حدر الكلبي.\nلكن ذكر المناوي أن في إسناد الديلمي \"أبو جناب الكلبي، ضعفه النسائي والدارقطني\". فالظاهر أنه تحرف على الناسخ، فكتب \"ابن حدر\"، وإنما هو \"أبو جناب\".","vol":"8","page":78},{"text":"<span data-type=\"title\" id=toc-3596>٣٥٨٤ </span>- (خيرهن أيسرهن صداقًا) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (١٣٥)، وابن حبان في \"صحيحه\" (١٢٥٥-زوائده)، والطبراني (٣/ ١٠٩/ ٢) عن رجاء بن الحارث، عن مجاهد، عن ابن عباس مرفوعًا.\nقلت: ورجاله ثقات غير رجاء بن الحارث؛ فقال الذهبي: \"ضعفه ابن معين وغيره\". وقال العقيلي::حديثه ليس بالقائم\"، وقال عن هذا الحديث:","vol":"8","page":78},{"text":"\"ولا يتابع عليه إلا من جهة مقاربة، وقد روي نحو هذا اللفظ بإسناد غير هذا فيه لين أيضًا، والرواية الصحيحة حديث محمد بن سيرين عن أبي العجفاء عن عمر\".\nقلت: ولعل الإسناد الآخر الذي أشار إليه العقيلي هو من طريق جابر بن يزيد الجعفي؛ فقد قال الهيثمي في \"المجمع\" (٤/ ٢٨١):\n\"رواه الطبراني بإسنادين، في أحدهما جابر الجعفي، وهو ضعيف، وقد وثقه شعبة والثوري، وفي الآخر رجاء بن الحارث، ضعفه ابن معين وغيره، وبقية رجالهما ثقات\".\n<span data-type=\"title\" id=toc-3597>٣٥٨٥ </span>- (خيرت بين الشفاعة وبين أن يدخل نصف أمتي الجنة، فاخترت الشفاعة؛ لأنها أعم وأكفى، أترونها للمتقين؟! لا، ولكنها للمذنبين الخطائين المتلوثين) .\nضعيف\nأخرجه ابن ماجه (٢/ ٥٨٣)، وابن أبي داود في \"البعث\" (٨٦/ ٤٥)، والمخلص في \"الفوائد المنتقاة\" (١/ ١٥٨/ ١)، وأبو صالح الحرمي في \"الفوائد العوالي\" (١٧٥/ ٢)، وأبو علي إسماعيل الصفار في \"حديث عبد الله المخرمي\" (١١٦/ ٢) من طريق أبي بدر: حدثنا زياد بن خيثمة، عن نعيم بن أبي هند، عن ربعي بن حراش، عن أبي موسى الأشعري قال: قال رسول الله - ﷺ - ...\nقلت: وهذا إسناد حسن فيما يبدو، رجاله ثقات رجال مسلم، وفي أبي بدر - واسمه شجاع بن الوليد بن قيس السكوني - كلام يسير من جهة حفظه، وقال الحافظ:\n\"صدوق، ورع، له أوهام\".","vol":"8","page":79},{"text":"قلت: وإني لأخشى أن يكون قد وهم في إسناد هذا الحديث؛ فقد خولف فيه؛ فقال الحسن بن عرفة في \"جزئه\" (رقم٩٤-منسوختي)، وعنه ابن أبي داود في \"البعث\" (رقم٤٤)، والعسكري في \"التصحيفات\" (١/ ٣١٦)، ورزق الله التميمي في \"جزئه\" (١٥٤/ ١): حدثني عبد السلام بن حرب، عن زياد بن خيثمة، عن نعمان بن قراد، عن عبد الله بن عمر قال: قال رسول الله - ﷺ -: ... فذكره.\nومن طريق ابن حرب أخرجه المخلص أيضًا.\nوعبد السلام ثقة حافظ محتج به في \"الصحيحين\".\nوقال الإمام أحمد (٢/ ٧٥): حدثنا معمر بن سليمان الرقي أبو عبد الله: حدثنا زياد ابن خيثمة، عن علي بن النعمان بن قراد، عن رجل، عن عبد الله بن عمر به.\nوهكذا رواه ابن أبي عاصم في \"السنة\" (٧٩١-بتحقيقي) .\nوبالجملة؛ فالحديث لم يطمئن القلب لصحته؛ لاضطراب الرواة في إسناده على زياد بن خيثمة، على هذه الوجوه الثلاثة، والوجهان الأخيران أرجح عندي؛ لأن راوي الأول منهما أوثق من راوي الوجه الأول منها. وكذلك راوي الوجه الثالث ثقة؛ وهو معمر بن سليمان الرقي، وقد اختلف هذان الثقتان أيضًا؛ فقال الأول منهما: \"زياد بن خيثمة عن نعمان بن قراد عن عبد الله بن عمر\". وخالفه الآخر، فقال: \"علي بن النعمان بن قراد\" بدل: نعمان بن قراد. ثم أدخل بينه وبين ابن عمر رجلًا لم يسمه. وقد رجح العلامة أحمد شاكر ثبوت كل من الوجهين، وأطال الكلام في ذلك، فإن صح ذلك فالعلة عندي جهالة النعمان هذا؛ فقد قال ابن أبي حاتم (٤/ ١/ ٤٤٦):\n\"النعمان بن قراد، ويقال: علي بن النعمان بن قراد، روى عن ابن عمر،","vol":"8","page":80},{"text":"روى عنه زيادة بن خيثمة\". وأما ابن حبان فأورده على قاعدته في \"ثقات التابعين\" (١/ ٢٣٩)، واعتمده الشيخ أحمد شاكر، فصحح الحديث لذلك، فلم يصب، ولعله استروح لقول الحافظ المنذري في \"الترغيب\" (٤/ ٢٢١):\n\"رواه أحمد والطبراني، وإسناده جيد\"!\nقلت: وكل ذلك ذهول عن قاعدة ابن حبان في توثيقه المجهولين كما بينه الحافظ في مقدمة \"اللسان\". وزدناه بيانًا في \"الرد على التعقيب الحثيث\"، فتذكر هذا؛ فإنه مهم.\nنعم؛ للحديث أصل من طريق أخرى عن أبي موسى مرفوعًا به، دون قوله \"لأنها أعم ... \" إلخ.\nأخرجه أحمد (٤/ ٤٠٤) من طريق عاصم، عن أبي بردة عنه به؛ وفيه قصة.\nوهذا إسناد حسن.\nوتابعه حمزة بن علي بن مخفر، عن أبي بردة به؛ وزاد:\n\"وعلمت أنها أوسع لهم\".\nأخرجه أحمد أيضًا (٤/ ٤١٥) .\nوحمزة هذا مجهول.\nوتابعهما عبد الملك بن عمير؛ عن أبي بردة وأبي بكر ابني أبي موسى عنه.\nأخرجه ابن أبي عاصم (٨٢١) .\nوله شاهد من حديث عوف بن مالك الأشجعي، وهو مخرج في \"الروض النضير\" (١٠١٩)، و\"تخريج المشكاة\" (٥٦٠٠) .","vol":"8","page":81},{"text":"وآخر من مرسل الحسن البصري مرفوعًا.\nأخرجه المروزي في \"زوائد الزهد\" (١٦٢٥) بسند صحيح عنه.\n<span data-type=\"title\" id=toc-3598>٣٥٨٦ </span>- (خير سليمان بين الملك والمال والعلم، فاختار العلم، فأعطي الملك والمال؛ لاختياره العلم) .\nموضوع\nأخرجه الديلمي (٢/ ١٢٧) عن محمد بن تميم، عن حفص بن عمر العدني، عن الحكم بن أبان، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد موضوع. آفته محمد بن تميم، والظاهر أنه الفارياناني؛ اسم قرية كما في \"معجم البلدان\" لياقوت، وهو كذاب يضع الحديث؛ كما قال الخطيب في \"تاريخ بغداد\" (٧/ ٣٤٣) . وقال الحاكم: كذاب خبيث.\nوحفص بن عمر العدني؛ ضعيف.\nوالحكم بن أبان؛ صدوق له أوهام.","vol":"8","page":82},{"text":"<span data-type=\"title\" id=toc-3599>٣٥٨٧ </span>- (الحظ الحسن يزيد الحق وضوحًا) .\nضعيف\nرواه السلفي في \"أحاديث وحكايات\" (٧٩/ ١) عن أحمد بن عبيد ابن ناصح أبو جعفر: حدثنا ابن الكلبي، عن أبيه، عن أبي صالح، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته الكلبي أو ابنه، وهو هشام بن محمد بن السائب؛ قال الذهبي في \"الضعفاء\":\n\"تركوه كأبيه، وكانا رافضيين\".","vol":"8","page":82},{"text":"قلت: وأبوه شر منه، قال الذهبي: \"كذبه زائدة وابن معين وجماعة\".\nوله شاهد من حديث أنس، أخرجه الخطيب في \"الجامع\" (٤/ ١٥٤/ ٢) عن عاصم بن مهاجر الكلاعي، عن أبيه: قال الحسن، عن أنس مرفوعًا.\nومن هذا الوجه رواه أبو الحسين الأبنوسي في \"الفوائد\" (٢٥/ ٢) لكن ليس عنده \"قال الحسن ... \".\nوكذلك رواه الثعلبي في \"تفسيره\" (٣/ ١٤٩/ ١)، وكذلك رواه الديلمي (٢/ ١٣٧/ ١)؛ إلا أنه قال: \"عن أبيه، عن سلمة، وكانت له صحبة\".\nقلت: وهذا إسناد ضعيف مظلم؛ عاصم بن مهاجر وأبوه وسلمة؛ مجهولون لم يترجموهم؛ سوى قول الذهبي في الأول منهم - وقد ساق له هذا الحديث كما رواه الأبنوسي والثعلبي -:\n\"هذا خبر منكر\". ولم يزد هو ولا الحافظ ابن حجر على ذلك شيئًا!\n<span data-type=\"title\" id=toc-3600>٣٥٨٨ </span>- (الخلق الحسن زمام من رحمة الله) .\nضعيف\nرواه الديلمي (٢/ ١٣٥) من طريق الحاكم: حدثنا أبو سعيد بن أبي بكر بن أبي عثمان: حدثنا محمد بن حامد أبو بكر النيسابوري الهروي: حدثنا الذهلي: حدثنا أبو نعيم: حدثنا سفيان الثوري، عن سعيد بن أبي بردة، عن أبيه، عن جده أبي موسى مرفوعًا.\nقلت: أورده البيهقي في \"الشعب\" من طريق محمد بن حامد هذا، وقال:\n\"وهم فيه هذا الشيخ، وليس له من هذا الوجه أصل\".\nكذا في \"لسان الميزان\".","vol":"8","page":83},{"text":"والحديث عزاه السيوطي في \"الجامع\" لأبي الشيخ في \"الثواب\" عن أبي موسى. فتعقبه المناوي بقوله:\n\"وأخرجه الحاكم والديلمي والبيهقي في \"الشعب\" باللفظ المزبور عن أبي موسى المذكور من طريقين، وقال: كلا الإسنادين ضعيف\".\nقلت: وإطلاقه العزو إلى الحاكم يشعر بأنه أخرجه في \"المستدرك\"، وما رأيته فيه. والله أعلم.\n<span data-type=\"title\" id=toc-3601>٣٥٨٩ </span>- (الخلق الحسن لا ينزع إلا من [ولد] حيضة، أو ولد زنية) .\nضعيف\nرواه الديلمي (٢/ ١٣٥) عن علي بن محمد بن مهرويه: حدثنا السليل بن موسى، عن أبيه موسى بن السليل الصنعاني، عن أبيه، عن بشر ابن رافع، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nوبه:\n\"الخلق كلهم عيال الله وتحت كنفه، فأحب الخلق إلى الله من أحسن إلى عياله، وأبغض الخلق إلى الله من ضن على عياله\".\nقلت: وهذا إسناد ضعيف؛ لضعف بشر بن رافع.\nوالسليل بن موسى وأبوه وجده؛ لم أعرفهم.\nوعلي بن محمد بن مهرويه؛ قال الحافظ في \"اللسان\":\n\"قال صالح بن أحمد في \"طبقات أهل همذان\":\nتكلموا فيه، محله عندنا الصدق\".","vol":"8","page":84},{"text":"<span data-type=\"title\" id=toc-3602>٣٥٩٠ </span>- (الخلق كلهم عيال الله، فأحبهم إلى الله أنفعهم لعياله) .\nضعيف جدًا\nأبو يعلى في \"مسنده\" (١٦٣/ ٢)، والمخلص في \"الفوائد المنتقاة\" (٨/ ١٨/ ٢)، والحارث في \"مسنده\" (٢٢١ من زوائده)، والطبراني في \"مكارم الأخلاق\" (ورقة ١٦٧ وجه ٢) وأبو عمر بن منده في \"أحاديثه\" (٢٢/ ١)، وأبو الحسن القزويني في \"الأمالي\" (١٨٥/ ٢)، وأبو بكر الخبائري في \"الأمالي\" (١٦/ ١) من طريق يوسف بن عطية الصفار، عن ثابت، عن أنس.\nوهكذا رواه ابن النقور في \"القراءة على الوزير أبي القاسم\" (٢/ ٢٠/ ١)، والباطرقاني في \"مجلس من الأمالي\" (رقم٤- من نسختي)، وكذا المخلص في \"المجلس الأول من المجالس السبعة\" (٤٨/ ٢)، وأبو القاسم بن الوزير في \"الأمالي\" (١٥/ ١)، والقضاعي (١٠٦/ ٢)، ونصر المقدسي في \"الأربعين\" (رقم١١) وقال:\n\"حديث حسن المتن غريب الإسناد، تفرد به يوسف بن عطية الصفار\".\nقلت: وهو متروك؛ كما قال الحافظ في \"التقريب\". وذكر له الذهبي هذا الحديث من مناكيره.\nوروي من حديث ابن مسعود، أخرجه الهيثم بن كليب في \"المسند\" (٥٢/ ١): حدثنا ابن أبي العوام: حدثنا أبي: أخبرنا سعيد بن محمد الوراق، عن موسى ابن عمير مولى آل جعدة، عن الحكم بن عتيبة، عن إبراهيم، عن الأسود، عن عبد الله بن مسعود مرفوعًا.\nورواه الطبراني في \"المعجم الكبير\" (٣/ ٦١/ ١)، وابن عدي في \"الكامل\" (٦/ ٣٤١)، والخطيب (٦/ ٣٣٤)، وعنه ابن الجوزي في \"العلل\" (٢/ ٢٨) من طريق أخرى عن ابن عمير به.","vol":"8","page":85},{"text":"وكذا رواه الضياء في \"المنتخب من مسموعاته بمرو\" (١٣٥/ ٢)، وكذا أبو نعيم في \"الحلية\" (٤/ ٢٣٧) وقال:\n\"تفرد به موسى\".\nقلت: هو أبو هارون الكوفي؛ متروك أيضًا، وقد كذبه أبو حاتم.\nوروي من حديث أبي هريرة بلفظ:\n\"الخلق كلهم عيال الله وتحت كنفه، فأحب الخلق إلى الله من أحسن إلى عياله، وأبغض الخلق إلى الله من ضن على عياله\".\nأخرجه الديلمي في \"مسند الفردوس\" (١/ ١٣٦) بإسناده المتقدم في الحديث الذي قبله، وهو واه كما سلف.\n(تنبيه): سكت الحافظ السخاوي عن إسناد حديث ابن مسعود، فاغتر به الشيخ عبد الله الغماري فجوده! وقد كنت انتقدته مع أشياء أخرى في تعليقي على رسالة العز بن عبد السلام \"بداية السول\"، فتراجع عنه بمكر وخبث في رسالة له أسماها: \"القول المقنع في الرد على الألباني المبتدع\"! وحمل مسؤولية خطئه الحافظ السخاوي، فرددت عليه، وبينت جنفه وظلمه في مقدمة المجلد الثالث من هذه \"السلسلة\"، فراجعها إن شئت تعرف من جهل هذا الغماري وبهته وسوء خلقه وسلاطة لسانه ما لا يخطر على بال أحد. والله المستعان.\nوإنما يثبت من هذا الحديث ما جاء في بعض طرقه التي ذكرها السخاوي بلفظ:\n\"خير الناس أنفعهم للناس\".\nولذلك خرجته في \"الصحيحة\" (٤٢٧) .","vol":"8","page":86},{"text":"<span data-type=\"title\" id=toc-3603>٣٥٩١ </span>- (داووا مرضاكم بالصدقة، وحصنوا أموالكم بالزكاة؛ تدفع عنكم الأعراض والأمراض) .\nموضوع\nأخرجه الديلمي (٢/ ١٤٠) عن محمد بن يونس: حدثنا بدل بن المحبر: حدثنا هلال بن مالك الهوائي، عن يونس بن عبيد، عن، عن ابن عمر مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن يونس وهو الكديمي؛ فإنه متهم بالوضع.\nوهلال بن مالك الهوائي لم أجد له ترجمة، ولا عرفت هذه النسبة، وهي مهملة حسبما تراءى لي بواسطة القارئة للأفلام.\nونقل المناوي عن البيهقي أنه قال:\n\"منكر بهذا الإسناد\".","vol":"8","page":87},{"text":"<span data-type=\"title\" id=toc-3604>٣٥٩٢ </span>- (دثر مكان البيت، فلم يحجه هود ولا صالح؛ حتى بوأه الله لإبراهيم ﵇) .\nمنكر\nأخرجه ابن عدي (٣/ ٢)، والديلمي (٢/ ١٤٤) من طريق الزبير بن بكار: حدثني إبراهيم بن محمد بن عبد العزيز، عن أبيه، عن شهاب، عن عروة، عن عائشة مرفوعًا. وقال ابن عدي:\n\"إبراهيم هذا؛ فال البخاري: بمشورته جلد مالك، منكر الحديث\". قال ابن عدي:\n\"عامة ما يرويه مناكير، كما قال البخاري، ولا يشبه حديثه حديث أهل الصدق\".","vol":"8","page":87},{"text":"قلت: إبراهيم هذا ليس هو الذي قال فيه البخاري: \"بمشورته جلد مالك\".\nوإنما قال ذلك في أبيه محمد بن عبد العزيز، ذكره في ترجمته من \"التاريخ الكبير\" (١/ ١٦٧)، وفيه قال \"منكر الحديث\"، وكذلك نقله عنه في \"الميزان\". وأما ابنه إبراهيم فلم يذكر البخاري في ترجمته من \"التاريخ\" (١/ ١/ ٣٢٢) ما نقله ابن عدي عنه إطلاقًا. وإنما قال فيه: \"وفيه نظر\". ونقل الذهبي في \"الميزان\" عنه أنه قال: \"سكتوا عنه، وبمشورته جلد مالك\"، وهذا وهم فيما أرى، سلفه في الشطر الثاني منه ابن عدي. وأما قوله: \"سكتوا عنه\"؛ فإنما قاله البخاري في يعقوب بن محمد، والظاهر أنه أخو إبراهيم، ونص البخاري في ترجمة إبراهيم:\n\"سمع منه إبراهيم بن المنذر، وفيه نظر، ويعقوب بن محمد - وهو أراه ابن أبي ثابت - سكتوا عنه، ويقال لأبي ثابت: عبد العزيز بن عمران\".\nهذا نص كلامه، وهو ظاهر فيما ذكرنا. والله أعلم.\n<span data-type=\"title\" id=toc-3605>٣٥٩٣ </span>- (دخلت الجنة فوجدت أكثر أهلها أهل اليمن، ووجدت أكثر أهل اليمن مذحج) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٨/ ٢٢٩)، والديلمي (٢/ ١٤٢)، والرافعي في \"تاريخ قزوين\" (٤/ ١٠٧) عن أبي عيسى حمزة بن الحسين بن عمر السمسار: حدثنا الحكم بن عمرو الأنماطي: حدثنا محمد بن إبراهيم القرشي، عن سفيان، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا.\nقلت: آفته القرشي هذا كما قال الذهبي، وهو مجهول كما قال العقيلي في \"الضعفاء\" (ص٣٦٩) .\nوأما قول المناوي:","vol":"8","page":88},{"text":"\"وفيه حمزة بن الحسين السمسار. قال الذهبي في \"الضعفاء\": حمزة بن الحسين الدلال عن ابن السماك. قال الخطيب: كذاب\".\nقلت: فهو وهم فاحش! اختلط عليه ترجمة بأخرى؛ فإن راوي هذا الحديث هو السمسار، وقد ترجمه الخطيب في \"التاريخ\" (٨/ ١٨١) وقال:\n\"وكان ثقة. مات سنة ٣٢٨\".\nوأما حمزة بن الحسين الدلال الذي نقل ترجمته عن الذهبي؛ فقد ترجمه الخطيب أيضًا (٨/ ١٨٥) وذكر أنه كتب عنه وترجم له بما يدل على سوء حاله، وأنه كان يغير السماعات، ولكنه لم يصرح فيه بقوله: كذاب. مات سنة (٣٣٠) .\n<span data-type=\"title\" id=toc-3606>٣٥٩٤ </span>- (درهم أعطيه في عقل أحب إلي من مئة في غيره) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٨٦/ ١): أخبرنا محمد بن الحارث الجميلي: أخبرنا صفوان بن صالح: أخبرنا الوليد بن مسلم: أخبرنا عبد الصمد بن عبد الأعلى السلامي، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك مرفوعًا، وقال:\n\"لم يروه عن إسحاق إلا عبد الله (كذا) تفرد به الوليد\".\nقلت: وهو ثقة لكنه كثير التدليس والتسوية كما في \"التقريب\"، وشيخه عبد الصمد قال الذهبي:\n\"فيه جهالة، قال أبو حاتم: شيخ مجهول\"، وأما ابن حبان فأورده في \"الثقات\" على قاعدته! لكنه قال (١/ ١٣٧-١٣٨):\n\"يعتبر بحديثه من غير رواية معان بن رفاعة عنه\".","vol":"8","page":89},{"text":"وصفوان بن صالح ثقة ولكنه يدلس أيضًا تدليس التسوية.\nوالجميلي لم أجد له ترجمة.\nوقد خولفًا في اسم هذا المجهول. فقال العقيلي في \"الضعفاء\" (ص٢٥٥): حدثنا إسحاق بن إبراهيم الأنماطي قال: حدثنا دحيم قال: حدثنا الوليد بن مسلم قال: حدثنا عبد السلام بن علي السلامي، عن إسحاق بن عبد الله بن أبي طلحة به؛ إلا أنه قال:\n\"خمسة\" بدل \"مئة\".\nأورده العقيلي في ترجمة عبد السلام هذا، وقال:\n\"لا يتابع على حديثه، ولا يعرف إلا به\". وقال الذهبي:\n\"لا يدرى من هو، والخبر منكر\"، يعني هذا، وأقره الحافظ. .\nوالحديث عزاه السيوطي في \"الزيادة على الجامع الصغير\" لأبي يعلى بلفظ \"لدرهم\"، ولم أره في \"مسنده\"، ولا عزاه إليه الهيثمي في \"المجمع\" (٦/ ٢٩٢) فقد قال:\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد الصمد بن عبد الأعلى؛ قال الذهبي: فيه جهالة\".\n<span data-type=\"title\" id=toc-3607>٣٥٩٥ </span>- (درهم الرجل ينفق في صحته خير من عتق رقبة عند موته) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٤٤) عن أبي الشيخ معلقًا، عن سليمان ابن سلمة الخبائري: حدثنا يوسف بن السفر (الأصل: القاسم): حدثنا","vol":"8","page":90},{"text":"الأوزاعي: حدثنا يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ سليمان بن سلمة الخبائري؛ قال الذهبي في \"الضعفاء\":\n\"متروك\".\nقلت: ومثله شيخه يوسف بن السفر، وبه فقط أعله المناوي، فقصر.\n<span data-type=\"title\" id=toc-3608>٣٥٩٦ </span>- (درهم حلال يشتري به عسلًا ويشرب بماء المطر؛ شفاء من كل داء) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٢)، وعنه الديلمي (٢/ ١٤٣-١٤٤): حدثنا علي بن محمد: حدثنا أبو زرعة الموصلي تريك بن مناس ابن يعقوب: حدثنا يوسف بن رزيق الموصلي: حدثنا عمي: حدثنا حميد، عن أنس بن مالك مرفوعًا.\nأورده في ترجمة علي بن محمد هذا - وهو ابن أحمد بن حسنويه - أبو بكر الضراب؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nومن بينه وبين حميد؛ لم أعرفهم.","vol":"8","page":91},{"text":"<span data-type=\"title\" id=toc-3609>٣٥٩٧ </span>- (دعاء المحسن إليه للمحسن لا يرد) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٤٠) عن الحارث بن مسكين، عن ابن المبارك، عن عبد الرحمن بن زيد بن أسلم، عن أبيه، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحمن بن زيد بن أسلم متروك.","vol":"8","page":91},{"text":"<span data-type=\"title\" id=toc-3610>٣٥٩٨ </span>- (دعوة في السر تعدل سبعين في العلانية) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٤١) عن أبي الشيخ معلقًا، عن أبان، عن الحسن، عن بعض الصحابة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان هو ابن أبي عياش؛ متروك.","vol":"8","page":92},{"text":"<span data-type=\"title\" id=toc-3611>٣٥٩٩ </span>- (دعوا الدنيا لأهلها، من أخذ من الدنيا فوق ما يكفيه أخذ حتفه وهو لا يشعر) .\nضعيف\nأخرجه الديلمي (٢/ ٣٩) عن ابن لال معلقًا، عن محمد بن أبي هارون: حدثنا منصور بن الحارث: حدثنا خالد بن وهب، حدثنا إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون إسحاق لم أجد لهم ترجمة.\nوالحديث أخرجه البزار أيضًا (٣٦٩٥-كشف الأستار) من طريق هانىء بن المتوكل: حدثنا عبد الله بن سليمان: عن إسحاق به، ولفظه:\n\"ينادي مناد: دعوا الدنيا ... \" الحديث. وقال:\n\"لا نعلمه إلا من هذا الوجه، وعبد الله حدث بأحاديث لم يتابع عليها، ولم نعلم رواه عنه إلا هانىء، وهو ضعيف\".\nونحوه في \"مجمع الزوائد\" (١٠/ ٢٥٤) .\nومضى تخريجه برقم (١٦٩١) بأبسط مما هنا، مع الرد على المناوي في تحسينه إياه!","vol":"8","page":92},{"text":"<span data-type=\"title\" id=toc-3612>٣٦٠٠ </span>- (دعوا صفوان؛ فإن صفوان خبيث اللسان طيب القلب) .\nضعيف\nرواه الهيثم بن كليب في \"المسند\" (٢٤/ ١)، والخطيب في \"الموضح\" (٢/ ١٦٦) عن عامر بن صالح، عن أبيه، عن الحسن، عن سعد قال: شكى رجل صفوان بن المعطل إلى رسول الله - ﷺ - قال: يا رسول الله إن صفوان هجاني، قال: وكان يقول الشعر فقال: ... فذكره.\nومن هذا الوجه رواه ابن عساكر (٨/ ١٧٦/ ١) .\nقلت: وهذا إسناد ضعيف؛ الحسن - وهو البصري - مدلس وقد عنعنه.\nوعامر بن صالح - هو ابن رستم -؛ قال الحافظ:\n\"صدوق سيىء الحفظ، أفرط فيه ابن حبان\".\nومن طريقه: رواه الطبراني، وقال: \"سعد مولى أبي بكر\" كما في \"المجمع\" (٩/ ٣٦٣-٣٦٤)، وقال:\n\"وعامر بن صالح بن رستم وثقه واحد، وضعفه جماعة، وبقية رجاله رجال الصحيح\".\nكذا قال! وصالح بن رستم صدوق كثير الخطأ أيضًا؛ كما في \"التقريب\".\nوالحديث عزاه في \"الجامع الكبير\" (٢/ ٣١/ ٢) لأبي يعلى، والحاكم في \"الكنى\"، والضياء عن سفينة، ولم يذكره الهيثمي من حديثه أصلًا، كما عزاه السيوطي لأبي يعلى أيضًا عن سعد، ولم أره في \"مسنده\" (٢/ ٤٣٩) عنه. والله أعلم.","vol":"8","page":93},{"text":"<span data-type=\"title\" id=toc-3613>٣٦٠١ </span>- (دعوا لي أصحابي وأصهاري، لا تؤذوني فيهم، فمن آذاني فقد آذى الله، ومن آذى الله تخلى الله منه، ومن تخلى الله منه أوشك أن يأخذه) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (١/ ١٧٥) عن إبراهيم بن أبي يحيى: حدثنا يزيد بن هارون: أنبأنا الفضيل بن مرزوق، عن محمد بن خالد، عن رجل من الأنصار، حدثنا صاحبنا أنس بن مالك مرفوعًا به.\nأورده في ترجمة إبراهيم هذا؛ وسمى أباه يزيد بن عبد الله الباهلي، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالفضيل بن مرزوق فيه ضعف؛ مع كونه من رجال مسلم.\nومحمد بن خالد هو الضبي الكوفي؛ صدوق.\nوالرجل الأنصاري؛ مجهول.\nوالحديث أخرج الطرف الأول منه ابن عساكر (٨/ ٣٤٩/ ١) من طريق وكيع، عن فضيل بن مرزوق به؛ أنه أسقط منه محمد بن خالد.\nوأخرجه الخطيب في \"التاريخ\" (١/ ٢٠٩) من طريق أخرى عن المعافى بن عمران معضلًا به، وزاد:\n\"فمن سبهم فعليه لعنة الله والملائكة والناس أجمعين\".\nولهذه الزيادة شواهد كنت خرجتها من أجلها في \"الصحيحة\" برقم (٢٣٤٠) .","vol":"8","page":94},{"text":"كما أن للطرف الأول منه (دعوا لي أصحابي) شواهد بعضها صحيح، سبق تخريجها هناك (١٩٢٣) .\nثم وجدت له شاهدًا آخر من حديث أنس. رواه البزار (٢٧٧٩) بسند صحيح عنه.\n<span data-type=\"title\" id=toc-3614>٣٦٠٢ </span>- (دعوتان ليس بينهما وبين الله حجاب: دعوة المظلوم، ودعوة المرء لأخيه بظهر الغيب) .\nضعيف\nرواه الطبراني (٣/ ١١٤/ ٢) عن عبد الرحمن بن أبي بكر، عن ابن أبي مليكة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن أبي بكر - وهو ابن عبيد الله بن أبي مليكة -؛ ضعيف؛ كما في \"التقريب\"، و\"المجمع\" (١٠/ ١٥٢) .\nوقد مضى الحديث من طريق أخرى ضعيفة جدًا بلفظ:\n\"خمس دعوات يستجاب لهن..\" الحديث رقم (١٣٦٤) .\nلكن الشطر الأول له شاهدًا يتقوى بها، فراجعها في \"الصحيحة\" (رقم ٧٦٧) .\nوالشطر الثاني أيضًا له شاهدًا؛ لكن دون قوله: \"ليس بينهما وبين الله حجاب. فانظر \"الصحيحة\" أيضًا (١٣٣٩) .","vol":"8","page":95},{"text":"<span data-type=\"title\" id=toc-3615>٣٦٠٣ </span>- (دعهن يا عمر؛ فإن العين دامعة، والفؤاد مصاب، والعهد قريب) .\nضعيف\nرواه النسائي (١/ ٢٦٣)، وابن ماجه (١٥٨٧)، وابن خزيمة في","vol":"8","page":95},{"text":"\"حديث علي بن حجر\" (٤/ ١٨٨/ ٢)، وابن حبان (٧٤٧)، وأحمد (٢/ ١١٠و٢٧٣و٣٣٣و٤٠٨و٤٤٤) عن محمد بن عمرو بن عطاء:\nأنه كان جالسًا مع ابن عمر في السوق ومعه سلمة بن الأزرق جالس إلى جنبه، فمر بجنازة يتبعها بكاء، فقال ابن عمر: لو ترك أهل هذا الميت البكاء عليه لكان خيرًا لميتهم، قال سلمة بن الأزرق: يا أبا عبد الرحمن أتقول هذا؟ قال: نعم؛ أقوله، قال: فإني سمعت أبا هريرة ومات ميت من آل مروان فاجتمع النساء يبكين عليه، قال مروان: قم يا عبد الملك فانههن أن يبكين، قال أبو هريرة: دعهن يا عبد الملك؛ فإنه مات ميت من آل رسول الله - ﷺ - فاجتمع النساء يبكين عليه، فقام عمر بن الخطاب ينهاهن ويطردهن، فقال رسول الله - ﷺ -: ... فذكره. فقال ابن عمر: أنت سمعت هذا من أبي هريرة؟ قال: نعم؛ قال يأثره عن رسول الله - ﷺ -؟ قال: نعم، قال: فالله ورسوله أعلم.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير سلمة بن الأزرق؛ قال الذهبي:\n\"لا يعرف\".\nقلت: وقد سقط من الإسناد عند بعضهم، ومنهم الحاكم في \"المستدرك\" (١/ ٣٨١)، فجرى على ظاهره، فقال:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي!!\n<span data-type=\"title\" id=toc-3616>٣٦٠٤ </span>- (دم عمار ولحمه؛ حرام على النار أن تأكله أو تمسه) .\nضعيف\nرواه البزار (٣/ ٥١)، وابن عساكر (١٢/ ٣١٤/ ١) عن عبيد بن حماد: أخبرنا عطاء بن مسلم الخفاف، عن سفيان، عن أبي إسحاق، عن أوس بن أوس قال: كنت عند علي، فسمعته يقول: ... فذكره مرفوعًا.","vol":"8","page":96},{"text":"قلت: وهذا إسناد ضعيف؛ أبو إسحاق هو السبيعي، واسمه عمرو بن عبد الله؛ مدلس وقد عنعنه.\nوعطاء بن مسلم الخفاف؛ قال الحافظ:\n\"صدوق يخطىء كثيرًا\".\nوعبيد بن حماد لم أعرفه، لكن الظاهر أنه لم يتفرد به؛ فقد قال الهيثمي في \"المجمع\" (٩/ ٢٩٥):\n\"رواه البزار [٣/ ٢٥١/ ٢٦٨٤] ورجاله ثقات، وفي بعضهم ضعف لا يضر\".\nقلت: ولعل البعض الذي أشار إليه هو الخفاف المذكور، فإذا كان كذلك فضعفه يضر كما يستفاد من حكم الحافظ السابق عليه.والله أعلم.\nوالحديث لم أره في \"زوائد البزار\"، ونسخته سيئة؛ فيها بياضات كثيرة. والله أعلم.\nثم طبع بعد ذلك \"كشف الأستار عن زوائد البزار\" للهيثمي، فإذا هو فيه (٣/ ٢٥١/ ٢٦٨٤) من الطريق نفسها، وقال البزار:\n\"لا نعلمه يروى عن علي إلا بهذا الإسناد، ولا نعلم روى أبو إسحاق عن أوس شيئًا وهم فيه، عطاء لم يكن بالحافظ، وليس به بأس\".\nومنه تبينت أن طريق البزار لا تختلف عن طريق الطبراني، وأن عبيد بن حماد الذي لم أعرفه؛ سببه أن اسم أبيه محرف من (جناد)، وعبيد بن جناد، قال أبو حاتم:\n\"صدوق\". وذكره ابن حبان في \"الثقات\" (٨/ ٤٣٢) .","vol":"8","page":97},{"text":"<span data-type=\"title\" id=toc-3617>٣٦٠٥ </span>- (دوروا مع القرآن حيثما دار) .\nضعيف\nرواه الواحدي في \"الأوسط\" (١/ ٢٢١/ ١) عن آدم بن موسى بن عمران الدلاهنجي: حدثنا أبو محمد جعفر بن علي الخوارزمي: حدثنا محمد بن إسماعيل بن جعفر العلوي: حدثنا عمي موسى بن جعفر، عن مالك بن أنس، عن أبي سهيل بن مالك، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ موسى بن جعفر الظاهر أنه ابن إبراهيم الجعفري، قال العقيلي:\n\"في حديثه نظر\".\nومن دونه لم أعرفهم.\nوأخرجه الحاكم (٢/ ١٤٨) من طريق مسلم الأعور، عن خالد العرني، عن حذيفة مرفوعًا. وسكت عليه، وقال الذهبي:\n\"قلت: مسلم بن كيسان تركه أحمد وابن معين\".","vol":"8","page":98},{"text":"<span data-type=\"title\" id=toc-3618>٣٦٠٦ </span>- (دين المرء عقله، ومن لا عقل له لا دين له) .\nباطل\nأخرجه الديلمي (٢/ ١٤٣) عن أبي الشيخ معلقًا، عن عمير بن عمران: حدثنا ابن جريج، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا حديث باطل؛ آفته عمير بن عمران؛ وهو الحنفي؛ قال ابن عدي:\n\"حدث بالبواطيل\".\nوابن جريج وأبو الزبير؛ مدلسان.","vol":"8","page":98},{"text":"وأخرجه ابن النجار من طريق نصر بن طريف، عن ابن جريج به؛ إلا أنه قال: \"قوام\" بدل \"دين\". وقد مضى برقم (٣٧٠) .\n<span data-type=\"title\" id=toc-3619>٣٦٠٧ </span>- (الدار حرم، فمن دخل عليك حرمك؛ فاقتله) .\nضعيف\nأخرجه أحمد (٥/ ٣٢٦)، والبيهقي (٨/ ٣٤١) عن محمد بن كثير السلمي، عن يونس بن عبيد، عن محمد بن سيرين، عن عبادة بن الصامت مرفوعًا. وقال البيهقي:\n\"قال أبو أحمد بن عدي: \"محمد بن كثير السلمي منكر الحديث\". وقد روي بإسناد آخر ضعيف عن يونس بن عبيد. وهو إن صح؛ فإنما أراد - والله أعلم - أنه يأمره بالخروج، فإن لم يخرج فله ضربه، وإن أتى الضرب على نفسه\".","vol":"8","page":99},{"text":"<span data-type=\"title\" id=toc-3620>٣٦٠٨ </span>- (الداعي والمؤمن في الأجر شريكان، والقارىء والمستمع في الأجر شريكان، والعالم والمتعلم في الأجر شريكان) .\nموضوع\nرواه الديلمي (٢/ ١٤٧) عن إسماعيل الشامي، عن جويبر بن سعيد، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته إسماعيل هذا، وهو ابن أبي زياد الشامي؛ واسم أبيه مسلم، قال الدارقطني:\n\"متروك، يضع الحديث\"، كذا في \"الميزان\" و\"اللسان\"؛ إلا أنه سقط منه لفظ \"يضع\".\nوقال في \"الضعفاء\":\n\"كذاب\".","vol":"8","page":99},{"text":"وجويبر بن سعيد؛ متروك.\n<span data-type=\"title\" id=toc-3621>٣٦٠٩ </span>- (الدعاء مفتاح الرحمة، والوضوء مفتاح الصلاة، والصلاة مفتاح الجنة) .\nضعيف\nأخرجه الديلمي (٢/ ١٤٦) عن محمد بن علي بن الحسين الهمذاني: حدثنا محمد بن عبيد: حدثنا عبد الله بن عبيد الله المقري: حدثنا ابن جريج، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون ابن جريج لم أعرفهم؛ غير الهمذاني؛ أورده الذهبي في \"الميزان\"، وقال:\n\"قال الإدريسي: كان يجازف في الرواية في آخر أيامه\".\nوذكر الحافظ في \"اللسان\" عن الخطيب أنه بغدادي ومن كبار الصوفية.\nولم أجد ترجمته في \"تاريخه\"، فلعلها مما سقط من النسخة المطبوعة منه.","vol":"8","page":100},{"text":"<span data-type=\"title\" id=toc-3622>٣٦١٠ </span>- (الدعاء يرد البلاء) .\nضعيف\nأخرجه الديلمي (٢/ ١٤٧) عن أبي الشيخ معلقًا، عن السري بن سليمان، عن الرجاجي، عن أبي سهيل بن مالك، عن أبي صالح، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الرجاجي لم أعرفه، ولا أدري إلى أي شيء نسبته، ولعل في الأصل تحريفًا.\nوكذلك لم أعرف السري بن سليمان هذا.","vol":"8","page":100},{"text":"<span data-type=\"title\" id=toc-3623>٣٦١١ </span>- (الدنيا كلها سبعة أيام من أيام الآخرة، وذلك قول الله تعالى: (وإن يومًا عند ربك كألف سنة مما تعدون» .\nموضوع\nأخرجه ابن شاهين في \"رباعياته\" (ق١٧٢/ ١)، وأبو عبد الله الفلاكي في \"الفوائد\" (٨٨/ ٢)، والسهمي في \"تاريخ جرجان\" (٩٩)، والديلمي من طريق أبي الشيخ (٢/ ١٤٩)؛ كلهم عن عمر بن يحيى بن نافع قال: حدثنا العلاء بن زيدل، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته العلاء بن زيدل؛ قال ابن المديني:\n\"كان يضع الحديث\". وقال ابن حبان:\n\"روى عن أنس نسخة موضوعة، لا يحل ذكره إلا تعجبًا\". وقال البخاري:\n\"منكر الحديث\".\nوعمر بن يحيى بن نافع؛ لم أعرفه.\nوالحديث أورده ابن الجوزي في \"الموضوعات\" من طريق ابن عدي، ثم قال:\n\"موضوع، والمتهم به العلاء بن زيدل\".\nوتعقبه السيوطي في \"اللآلي\" (٢/ ٤٤٣) بأن له شواهد، وتبعه على ذلك ابن عراق في \"تنزيه الشريعة\" (٢/ ٣٧٩-٣٨٠)، وليس بشيء؛ كما سيأتي التحقيق فيما ذكره.\nوالحديث أورده الحافظ السخاوي في \"القتاوى الحديثية\" (ق١٩٣/ ١) من رواية الديلمي، ثم قال:\n\"لا يصح\". ثم ذكر نحوه عن ابن عباس موقوفًا، ثم قال:","vol":"8","page":101},{"text":"\"لا يصح أيضًا، وبه جزم ابن كثير، قال: وكذا كل حديث ورد فيه تحديد وقت يوم القيامة على التعيين؛ لا يثبت إسناده\".\nقلت: ومن ذلك ما روى ابن قتيبة في \"غريب الحديث\" (١/ ١١٤-١١٥)، والديلمي (٢/ ١٤٩)، وكذا الطبراني، وأبو نعيم في \"المعرفة\"، وأبو علي ابن السكن كما في \"الفتاوى الحديثية\" (ق٩٣/ ١) للحافظ السخاوي من طريق سليمان بن عطاء القرشي الحراني، عن مسلمة بن عبد الله الجهني، عن عمه أبي مشجعة بن ربعي، عن ابن زمل مرفوعًا؛ قال في حديث طويل:\n\"النيا سبعة آلاف سنة، بعثت - أو قال: أنبأنا - في آخرها ألفًا\".\nقال السخاوي:\n\"ولكن ابن عطاء هذا منكر الحديث، بل قال ابن حبان: إنه يروي الموضوعات. وقال: ابن زمل لا أعتمد على إسناد خبره هذا. مع أنه أثبت صحبته! وقال ابن السكن: إسناده ضعيف. وأما الذهبي؛ فإنه ذكر ابن زمل في \"الميزان\"، وقال: إنه لا يكاد يعرف، وليس بمعتمد. وأورد ابن الجوزي هذا الحديث في (الموضوعات) \".\nقلت: وفي قوله: إن ابن حبان أثبت صحبة ابن زمل نظر؛ فقد نقل الحافظ ابن حجر في \"اللسان\" عنه أنه قال في \"الثقات\":\n\"يقال: له صحبة\".\nفهذا إلى نفي الصحبة عنه أقرب من إثباتها له كما لا يخفى. ولعل السخاوي لم يتنبه لقوله: \"يقال\"، فوقع في الإشكال.","vol":"8","page":102},{"text":"ثم وجدت الحافظ نفسه في \"الإصابة\" عن ابن حبان أنه قال:\n\"عبد الله بن زمل له صحبة، لكن لا أعتمد على إسناد خبره\". فالظاهر أن ابن حبان هو نفسه متردد فيه، فتارة يجزم بصحبته، وتارة يشك فيها. والله أعلم.\nوفي اسم ابن زمل ثلاثة أقوال ذكرها الحافظ في \"الإصابة\"، وقال:\n\"الصواب منها أنه عبد الله\".\nقلت: وابن الجوزي إنما أورد الحديث في \"الموضوعات\" من طريق العلاء عن أنس، فتعقبه السيوطي في \"اللآلي\" (٢/ ٤٤٣) بطريق ابن زمل هذه، واقتصر على تضعيفها، وهي شر من ذلك؛ كما سلف بيانه من كلام الحافظ السخاوي، وبطريق أخرى نقلها من \"تاريخ ابن عساكر\" من طريق شقيق بن إبراهيم الزاهد، عن أبي هاشم الأبلي، عن أنس مرفوعًا بلفظ:\n\"عمر الدنيا سبعة آلاف سنة\"، وقال:\n\"وأبو هاشم ضعيف\".\nوهذا فيه تساهل لا يخفى على أهل العلم؛ فإن أبا هاشم هذا - واسمه كثير ابن عبد الله - قد قال فيه البخاري:\n\"منكر الحديث\"، وقال النسائي:\n\"متروك الحديث\".\nوهذا معناه أنه شديد الضعف، وعند البخاري في منتهى الضعف كما هو معلوم من أسلوبه، فمثل هذه الشواهد الشديدة الضعف لا ينقذ الحديث من الوضع.","vol":"8","page":103},{"text":"ثم استشهد السيوطي بحديث أبي هريرة، أخرجه الحكيم الترمذي من طريق ليث بن أبي سليم، عن مجاهد عنه. وقال:\n\"وليث لين\".\nقلت: وليث كان اختلط، ومع ذلك فما أظن السند إليه يصح.\nثم ساق بعض الآثار الموقوفة عن ابن عباس وبعض التابعين، وصححه عن ابن عباس، وفي الاستدلال به على صحة الحديث نظر؛ لأنه موقوف، ومن المحتمل أن يكون ابن عباس تلقاه من بعض مسلمة أهل الكتاب، بل هذا هو الظاهر من بعض الطرق عنه؛ فروى الحافظ ابن منده: يحيى في \"جزء من الأمالي\" (ق٢٥٥/ ٢) من طريق يونس بن بكير، عن محمد بن إسحاق: حدثني محمد بن أبي بكر، عن سعيد بن جبير أو عكرمة، عن ابن عباس قال:\n\"قالت [يهود]: إنما الدنيا سبعة آلاف سنة، وإنما يعذب الناس يوم القيامة بكل ألف سنة يوم من أيام الدنيا يومًا واحدًا، وإنما هي سبعة أيام! فأنزل الله (وقالوا لن تمسنا النار إلا أيامًا معدودة)، فأخبر الله تعالى أن الثواب في الخير والشر معهم أبدًا\". وقال:\n\"رواه أبو كريب عن يونس، ولم يذكر فيه: \"فأخبرهم الله ... \"، ورواه إبراهيم ابن سعد وغيره عن محمد بن إسحاق نحوه\".\nقلت: وأخرجه ابن جرير الطبري في \"تفسيره\" (١٤١٠): حدثنا أبو كريب به؛ إلا أنه قال: \"حدثني محمد بن أبي محمد مولى زيد بن ثابت\" بدل \"محمد ابن أبي بكر\".\nوكذلك رواه (١٤١١) من طريق سلمة، عن محمد بن إسحاق قال: حدثني","vol":"8","page":104},{"text":"محمد بن أبي محمد به؛ لكنه لم يقل \"مولى زيد بن ثابت\".\nقلت: فالظاهر أن ما في \"الأمالي\": \"محمد بن أبي بكر\" تحريف من بعض النساخ؛ فإني لم أجده هكذا في شيء من كتب الرجال، بل على الصواب ذكره في \"التهذيب\" و\"الميزان\" تبعًا لابن أبي حاتم في \"الجرح والتعديل\" (٤/ ١/ ٨٨)، ولم يذكر فيه جرحًا ولا تعديلًا، وقال الذهبي:\n\"لا يعرف\". والحافظ:\n\"مجهول\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\nوقد وجدت له طريقًا أخرى، عند الطبراني في \"المعجم الكبير\" (٣/ ١١١/ ٢) عن محمد بن حميد الرازي: أخبرنا سلمة بن الفضل: عن محد بن إسحاق، عن سيف بن سليمان، عن مجاهد، عن ابن عباس به؛ دون قوله: \"فأخبر الله ... \".\nقلت: وهذا إسناد ضعيف؛ لعنعنة ابن إسحاق.\nوضعف محمد بن حميد الرازي.\nوسلمة بن الفضل - وهو الأبرش -؛ قال الحافظ:\n\"صدوق كثير الخطأ\".\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" (٦/ ٣١٤) بهذه الرواية، لكن سقط من الطابع أو الناسخ عزوها للطبراني والكلام عليها.\nومن هذا التخريج يتبين أن تصحيح السيوطي لحديث ابن عباس هذا الموقوف غير صحيح أيضًا. والله المستعان.","vol":"8","page":105},{"text":"ثم رجعت إلى رسالته العجيبة المسماة بـ \"الكشف عن مجاوزة هذه الأمة الألف\"، فالتقطت منها الفوائد الآتيه:\nالأولى: أن حديث شقيق الزاهد المتقدم من رواية ابن عساكر هي من طريق أبي علي الحسين (الأصل: الحسن! وهو خطأ) بن داود البلخي: حدثنا شقيق بن إبراهيم الزاهد ...\nفأقول: إن البلخي هذا متهم بالوضع؛ قال الخطيب في ترجمته من \"تاريخ بغداد\" (٨/ ٤٤):\n\"لم يكن ثقة؛ فإنه روى نسخة عن يزيد بن هارون عن حميد عن أنس، أكثرها موضوع\". ثم ساق له حديثًا آخر (١) وقال:\n\"إنه موضوع، رجاله كلهم ثقات؛ سوى الحسين بن داود\".\nوقال الحاكم في \"التاريخ\":\n\"روى عن جماعة لا يحتمل سنه السماع منهم؛ كمثل ابن المبارك وأبي بكر ابن عياش وغيرهما، وله عندنا عجائب يستدل بها على حاله\".\nالفائدة الثانية: أن حديث ليث المتقدم أيضًا من رواية الحكيم الترمذي هو من طريق معلى (الأصل: يعلى! وهو خطأ أيضًا) بن هلال، عن ليث ...\nقلت: والمعلى هذا؛ قال الحافظ في \"التقريب\":\n\"اتفق النقاد على تكذيبه\".\nقلت: فسقط بهذا التحقيق صلاحية الاستشهاد بهذين الحديثين، وأنهما\n_________\n(١) هو حديث: \" أوحى الله إلى الدنيا أن اخدمي من خدمني، وأتعبي من خدمك \".","vol":"8","page":106},{"text":"موضوعان كحديث الترجمة، فالعجب من السيوطي كيف استساغ الاستشهاد بهما، وفي إسناديهما الكذابان المذكوران، بل إنه طوى ذكرهما أصلًا في \"اللآلي\"، وسكت عن بيان حالهما في \"الكشف\"!\nالفائدة الثالثة: أن الواقع يشهد ببطلان هذه الأحاديث؛ فإن السيوطي قرر في الرسالة المذكورة بناء عليها وعلى غيرها من الأحاديث والآثار - وجلها واهية - أن مدة هذه الأمة تزيد على ألف سنة، ولا تبلغ الزيادة عليها خمس مئة سنة، وأن الناس يمكثون بعد طلوع الشمس من مغربها مئة وعشرين سنة!\nأقول: ونحن الآن في سنة (١٣٩١)، فالباقي لتمام الخمس مائة إنما هو مئة سنة وتسع سنوات، وعليه تكون الشمس قد طلعت من مغربها من قبل سنتنا هذه بإحدى عشرة سنة على تقرير السيوطي، وهي لما تطلع بعد! والله تعالى وحده هو الذي يعلم وقت طلوعها، وكيف يمكن لإنسان أن يحدد مثل هذا الوقت المستلزم لتحديد وقت قيام الساعة، وهو ينافي ما أخبر الله تعالى من أنها لا تأتي إلا بغتة؛ كما في قوله ﷿: (يسألونك عن الساعة أيان مرساها قل إنما علمها عند ربي، لا يجليها لوقتها إلا هو ثقلت في السماوات والأرض لا تأتيكم إلا بغتة، يسألونك كأنك حفي عنها، قل إنما علمها عند الله ولكن أكثر الناس لا يعلمون) [الأعراف: ١٨٧] .\nومع مخالفة هذه الأحاديث لهذه الآية وما في معناها، فهي مخالفة أيضًا لما ثبت بالبحث العلمي في طبقات الأرض وآثار الإنسان فيها أن عمر الدنيا مقدر بالملايين من السنين، وليس بالألوف!\n<span data-type=\"title\" id=toc-3624>٣٦١٢ </span>- (الدنيا حلوة رطبة) .\nضعيف\nأخرجه الديلمي (٢/ ١٤٨) من طريق الحاكم: حدثنا أبو جعفر","vol":"8","page":107},{"text":"الوراق: حدثنا عبد الله بن محمد بن يونس السمناني: حدثنا الفضل بن سهل الأعرج: حدثنا زيد بن الحباب: حدثنا الثوري، عن الزبير بن عدي، عن مصعب ابن سعد، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير السمناني هذا؛ فلم أعرفه.\nومثله شيخ الحاكم أبو جعفر الوراق، وقد تتبعت شيوخ الحاكم الذين كنوا بهذه الكنية: \"أبي جعفر\" في \"المستدرك\" في المجلد الأول منه، فوجدت فيهم:\n١- محمد بن صالح بن هانىء: ص ٤و١٨و٢٧و٣٥و٥٦و٧١و٧٥و٨٤و١٢٤و١٢٦و١٣٥و١٣٨و١٣٩و١٥١و١٦٥و١٧٥و١٨٥و١٩٠و٢٠٠و٢٠١و٢٠٥و٢١٦و٢٥٤و٢٦٠و٢٨٩و٢٩١و٢٩٥و٣٠١و٣٠٥و٣٠٩و٣٢٢و٣٥٤و٣٦٥و٣٧٨و٣٩٠و٤٠١و٤٠٤و٤١٢و٤١٣و٤١٧و٤٢٣و٤٣٦و٤٥٤و٤٦٤ - ٤٦٦و٤٧٥و٥٠١و٥١٢و٥١٣و٥٢٧و٥٣١و٥٤٠و٥٤١و٥٤٢و٥٤٤و٥٥٤و٥٥٩ - ٥٦١و٥٧٠و٥٧١و٥٧٤.\n٢- أحمد بن عبيد الهمذاني الحافظ: ص ٢٨و٢٣٧و٣٧٢و٤٤٤و٥٥٠.\n٣- محمد بن محمد بن عبد الله البغدادي: ص ٦١و١٣٧و١٧٠و١٨١و١٨٩و٢١٦و٢٤٣و٢٩٧و٣١٣و٣٢٦و٤٦٢و٤٧٠و٥٢٥و٥٥٢و٥٥٦و٥٦٦.\n٤- محمد بن أحمد بن سعيد الرازي (٦٥) .\n٥- محمد بن علي بن رحيم الشيباني الكوفي: ص ١٦٣و١٩٩و٢٠٧و٢٠٨و٢٧٩و٤١٥و٤٢٨و٤٥٣و٤٨٦و٥١٠و٥٥٣و٥٥٨.\n٦- عبد الله بن إسماعيل بن إبراهيم بن منصور البغدادي: ص ١٧٩و٣٢٦.","vol":"8","page":108},{"text":"قلت: فهؤلاء كل شيوخ الحاكم الذين رأيتهم في الجزء المذكور من \"المستدرك\"، ولكنهم لم يوصفوا بـ \"الوراق\" (ص٥٢٢)، ولكنه لم يكنه مطلقًا، فقلت: لعله هو أبو جعفر الوراق شيخه في هذا الحديث، وسواء كان هو أو غيره، فيبدو لي أنه من شيوخه المستورين الذين لم يكثر عنهم، ولم يحتج بهم في \"صحيحه: المستدرك\"، والله أعلم.\nوقد صح الحديث بلفظ \"خضرة\" بدل \"رطبة\"، فانظر \"الصحيحة\" (١٥٩٢) .\n<span data-type=\"title\" id=toc-3625>٣٦١٣ </span>- (من قال: أشهد أن لا إله إلا الله وحده لا شريك له، إلهًا واحدًا، أحدًا صمدًا، لم يتخذ صاحبة ولا ولدًا، ولم يكن له كفوًا أحد - عشر مرات، كتب الله له أربعين ألف ألف حسنة) .\nضعيف\nأخرجه الترمذي (٢/ ٢٥٩)، وأحمد (٤/ ١٠٣) من طريق الخليل ابن مرة، عن الأزهر بن عبد الله، عن تميم الداري، عن رسول الله - ﷺ -. وقال الترمذي:\n\"هذا حديث غريب، لا نعرفه إلا من هذا الوجه، والخليل بن مرة ليس بالقوي عند أصحاب الحديث. قال محمد بن إسماعيل: هو منكر الحديث\".\nقلت: وقول البخاري هذا يعني أنه في أشد درجات الضعف عنده، فاعلمه.\nوقال الحافظ في ترجمته من \"التقريب\":\n\"ضعيف\".\nوساق له الذهبي في ترجمته عدة أحاديث أنكرت عليه؛ هذا أحدها.","vol":"8","page":109},{"text":"<span data-type=\"title\" id=toc-3626>٣٦١٤ </span>- (الدنيا مسيرة خمس مئة سنة) .\nضعيف\nرواه الديلمي (٢/ ١٤٩) عن إسحاق بن زريق بن سليمان: حدثنا عثمان بن عبد الرحمن الحراني: حدثنا يزيد بن عمرو، عن منصور، عن ربعي، عن حذيفة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن عمرو لم أعرفه، ولعله من الشيوخ المجهولين الذين أكثر من الرواية عنهم عثمان بن عبد الرحمن الحراني هذا؛ وهو الطرائفي؛ فقد قال الحافظ في ترجمته من \"التقريب\":\n\"صدوق، أكثر الرواية عن الضعفاء والمجاهيل، فضعف بسبب ذلك، حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين\".\nوإسحاق بن زريق، كذا الأصل، والظاهر أنه تحريف؛ ففي \"الجرح والتعديل\" (١/ ١/ ٢٢٠) .\n\"إسحاق بن زيد بن عبد الكبير الخطابي، هو ابن عبد الحميد بن عبد الرحمن ابن زيد بن الخطاب الحراني. روى عن محمد بن سليمان بن أبي داود وعثمان بن عبد الرحمن الطرائفي وعمه سعيد بن عبد الكبير، سمع منه أبي بحران\".\nولم يذكر فيه جرحًا ولا تعديلًا، فالظاهر أنه هو صاحب هذا الحديث.","vol":"8","page":110},{"text":"<span data-type=\"title\" id=toc-3627>٣٦١٥ </span>- (..............................................) (١) .\n_________\n(١) كان هنا الحديث: \" الدنيا ملعون ما فيها. . . \" وهو مذكور في \" الصحيحة \" تحت الحديث (٢٧٩٧) كشاهد حسن لحديث الترجمة.","vol":"8","page":110},{"text":"<span data-type=\"title\" id=toc-3628>٣٦١٦ </span>- (الدنيا لا تصفو لمؤمن، كيف وهي سجنه وبلاؤه) .\nضعيف جدًا\nرواه الديلمي (٢/ ١٤٨) عن ابن لال معلقًا، عن داود بن","vol":"8","page":110},{"text":"عبد الله، عن إبراهيم بن محمد، عن صالح بن قيس، عن عامر بن عبد الله، عن عروة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ صالح بن قيس لم أعرفه.\nوإبراهيم بن محمد هو ابن أبي يحيى الأسلمي؛ متروك.\nوداود بن عبد الله هو أبو سليمان الجعفري المدني؛ صدوق ربما أخطأ.\n<span data-type=\"title\" id=toc-3629>٣٦١٧ </span>- (الدنيا لا تنبغي لمحمد ولا لآل محمد) .\nموضوع\nرواه الديلمي (٢/ ١٤٨) من طريق السلمي، عن محمد بن الحجاج الحضرمي: حدثنا السري بن حيان: حدثنا عباد بن عباد: حدثنا مجالد، عن الشعبي، عن مسروق، عن عائشة مرفوعًا.\nقلت: هذا موضوع؛ آفته السلمي - وهو أبو عبد الرحمن الصوفي -؛ كان يضع الأحاديث للصوفية.\nوالسري بن حيان؛ ترجمه ابن أبي حاتم (٢/ ١/ ٢٨٤) برواية ثقة آخر، ولم يذكر فيه جرحًا ولا تعديلًا.\nومجالد - وهو ابن سعيد -؛ ليس بالقوي.","vol":"8","page":111},{"text":"<span data-type=\"title\" id=toc-3630>٣٦١٨ </span>- (الديك الأبيض الأفرق حبيبي، وحبيب حبيبي جبرائيل، يحرس بيته وستة عشر بيتًا من جيرته، أربعة عن اليمين، وأربعة عن الشمال، وأربعة من قدام، وأربعة من خلف) .\nموضوع\nرواه العقيلي في \"الضعفاء\" (٤٧) عن أحمد بن محمد بن أبي بزة","vol":"8","page":111},{"text":"قال: حدثنا أبو سعيد عبد الرحمن بن عبد الله مولى بني هاشم قال: حدثنا الربيع ابن صبيح، عن الحسن، عن أنس مرفوعًا. وقال:\n\"أحمد هذا منكر الحديث، ويوصل الأحاديث\".\nوهو أحمد بن محمد بن عبد الله البزي المقري المكي.\nوالحديث أورده ابن الجوزي في \"الموضوعات\" من رواية العقيلي، وأقره السيوطي في \"اللآلي\" (رقم٢١١٥) بخصوص هذا المتن، ووافقه ابن عراق في \"تنزيه الشريعة\" (٣٢٥/ ٢)، وابن القيم كما يأتي.\nوللحديث طريق أخرى عن أنس بلفظ:\n\"الديك الأبيض صديقي، وصديق صديقي، وعدو عدوي\".\nرواه الحارث بن أبي أسامة في \"مسنده\" (ص٢١٣ من زوائده): حدثنا عبد الرحيم ابن واقد: حدثنا عمرو بن جميع: حدثنا يحيى بن سعيد، عن محمد بن إبراهيم التيمي، عن عائشة، عن النبي - ﷺ -. وعن أبان، عن أنس، عن النبي - ﷺ - به.\nقلت: وهذا موضوع أيضًا؛ آفته عمرو بن جميع فقد كذبه ابن معين، وقال ابن عدي:\n\"كان يتهم بالوضع\".\nوعبد الرحيم بن واقد؛ مجهول.\nوأبان عن أنس؛ هو ابن أبي عياش؛ متروك.\nوقد رواه ابن واقد بإسناد آخر بلفظ:\n\"الديك الأبيض صديقي، وصديق صديقي، يحرسك وصاحبه وسبع دور","vol":"8","page":112},{"text":"حولها\"، وكان رسول الله - ﷺ - يبيته معه في بيته.\nرواه الحارث بن أبي أسامة في \"مسنده\" (٢١٣ من زوائده): حدثنا عبد الرحيم بن واقد: حدثنا وهب: حدثنا طلحة بن عمرو، عمن حدثه، عن أبي زيد الأنصاري مرفوعًا.\nقلت: وهذا موضوع أيضًا؛ طلحة بن عمرو متروك.\nووهب؛ الظاهر أيضًا أنه ابن وهب بن كثير أبو البختري المدني؛ وهو كذلك وضاع، وكأنه لذلك لم ينسبه ابن واقد تدليسًا وتعمية لحاله. وقد عرفت أن ابن واقد مجهول.\nوشيخ طلحة الذي لم يسم قد جاء مسمى من طريق أخرى؛ يرويها محمد ابن أبي السري: حدثنا محمد بن حمير: حدثنا محمد بن مهاجر، عن عبد الملك بن عبد الله، به عن أبي زيد الأنصاري، دون قوله: \"يحرسك وصاحبه وسبع دور حولها\".\nأخرجه الطبراني في \"مسند الشاميين\" (ص٢٨٦) .\nوعبد الملك هذا؛ لم أعرفه.\nومحمد بن أبي السري - وهو ابن المتوكل بن عبد الرحمن يعرف بابن أبي السري -؛ ضعيف؛ فإنه وإن كان صدوقًا فله أوهام كثيرة؛ كما قال الحافظ في \"التقريب\".\nوقد روي من حديث أثوب بن عتبة مرفوعًا بلفظ:\n\"الديك الأبيض صديقي\". فذكر من فضله.","vol":"8","page":113},{"text":"رواه ابن قانع (١/ ١١/ ١) عن هارون بن نجيد، عن جابر بن مالك، عن أثوب بن عتبة مرفوعًا.\nقال الحافظ العراقي في \"ذيله على الميزان\": رجال إسناده كلهم معروفون؛ غير جابر بن مالك وهارون بن نجيد، فآفته أحدهما، وقال الدارقطني: لا يصح إسناده، وقال ابن ماكولا: لا يثبت. والله أعلم. كذا في \"تنزيه الشريعة\" (٣٢٦) .\nوقال العلامة ابن القيم في رسالته \"المنار\" (ص٥٤-٥٦ طبع دار القلم) في \"فصل - ٨ -\" الذي عقده من الفصول الدالة على وضع الحديث:\n\"ومنها سماجة الحديث وكونه مما يسخر منه ... \"، ثم ذكر بعض الأمثلة على ذلك منها حديث: \"لا تسبوا الديك؛ فإنه صديقي ... \" وغيره، ثم قال:\n\"وبالجملة؛ فكل أحاديث الديك كذب؛ إلا حديثًا واحدًا: إذا سمعتم صياح الديكة؛ فاسألوا الله من فضله؛ فإنها رأت ملكًا\".\nقلت: وفاته حديث آخر، وهو حديث: \"لا تسبوا الديك؛ فإنه يوقظ للصلاة\". وهو حديث صحيح.\n<span data-type=\"title\" id=toc-3631>٣٦١٩ </span>- (الدين هم بالليل، مذلة بالنهار) .\nضعيف جدًا\nرواه الديلمي (٢/ ١٥٢) عن حسن بن يحيى - قاضي مرو -، عن هشام، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ حسن بن يحيى هذا هو الخشني الخراساني؛ مختلف فيه، وقد تركه الدارقطني وابن حبان وغيرهما. وفي \"التقريب\":\n\"صدوق كثير الغلط\".","vol":"8","page":114},{"text":"وقد مضى له حديثان، أحدهما موضوع، فانظر رقم (٢٠٠و٢٠١) .\n<span data-type=\"title\" id=toc-3632>٣٦٢٠ </span>- (الدين ينقص من الدين والحسب) .\nموضوع\nرواه الديلمي (٢/ ١٥٢) عن الحكم بن عبد الله الأيلي، عن القاسم، عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ آفته الحكم بن عبد الله الأيلي؛ وهو متهم بالوضع كما تقدم مرارًا، حتى قال أحمد:\n\"أحاديثه كلها موضوعة\".","vol":"8","page":115},{"text":"<span data-type=\"title\" id=toc-3633>٣٦٢١ </span>- (ذاكر الله في رمضان مغفور له، وسائل الله فيه لا يخيب) .\nموضوع\nرواه الطبراني في \"الأوسط\" (١/ ٩٧/ ٢ من الجمع بين المعجمين)، والأصبهاني في \"الترغيب\" (ق١٨٢/ ١) عن عبد الرحمن بن قيس الضبي: حدثنا هلال بن عبد الرحمن، عن علي بن زيد، عن سعيد بن المسيب، عن عمر بن الخطاب مرفوعًا، وقال:\n\"لا يروى عن عمر إلا بهذا الإسناد، وتفرد به عبد الرحمن بن قيس\".\nقلت: وهو متروك، كذبه أبو زرعة وغيره؛ كما في \"التقريب\".\nومن طريقه: أخرجه ابن لال في \"حديثه\" (ق١١٤/ ٢-١١٥/ ١)، وابن عدي (ق٢٣٢/ ١)، وقال:\n\"وعامة ما يرويه لا يتابعه الثقات عليه\".\nقلت: وشيخه هلال بن عبد الرحمن - وهو الحنفي - قريب منه؛ فقد قال","vol":"8","page":115},{"text":"العقيلي في ترجمته:\n\"منكر الحديث\". ثم ساق له ثلاثة أحاديث، وقال:\n\"كل هذا مناكير لا أصول لها، ولا يتابع عليها\".\nوبه وحده أعله الهيثمي في \"المجمع\" (٣/ ١٤٣)، فقصر. وعزاه المنذري في \"الترغيب\" (٢/ ٧٣) للبيهقي أيضًا والأصبهاني؛ وأشار إلى تضعيفه.\n<span data-type=\"title\" id=toc-3634>٣٦٢٢ </span>- (...............................................) (١) .\n_________\n(١) الحديث (٣٦٢٢) \" ذمة المسلمين واحدة. . . \". نقل إلى الصحيحة (٣٩٤٨) .","vol":"8","page":116},{"text":"<span data-type=\"title\" id=toc-3635>٣٦٢٣ </span>- (ذنب العالم واحد، وذنب الجاهل ذنبان، قيل: ولم يا رسول الله؟ قال: العالم يعذب على ركوبه الذنب، والجاهل يعذب على ركوبه الذنب وتركه العلم) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ١٥٩) عن محمد بن الصلت، عن جويبر، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جويبر - وهو ابن سعيد -؛ متروك.\nوالضحاك لم يلق ابن عباس.\nومحمد بن الصلت هو - فيما أرجح - أبو يعلى البصري التوزي؛ صدوق يهم.","vol":"8","page":116},{"text":"<span data-type=\"title\" id=toc-3636>٣٦٢٤ </span>- (ذنب عظيم لا يسأل الناس الله المغفرة منه. قيل: يا رسول الله! ما هو؟ قال: حب الدنيا) .\nضعيف\nأخرجه الديلمي (٢/ ١٦٠) عن أحمد بن إبراهيم بن كثير: حدثنا","vol":"8","page":116},{"text":"موسى بن داود: حدثنا خالد أبو عبد الرحيم، عن محمد بن عمير بن عطارد مرفوعًا.\nقلت: هذا إسناد ضعيف مرسل؛ محمد بن عمير بن عطارد، قال العسقلاني:\n\"أرسل شيئًا، قال ابن حبان في \"الثقات\": روى عنه أبو عمران الجوني. وقال ابن منده في \"الصحابة\": ذكر في الصحابة، ولا يصح له صحبة ولا رؤية. قلت: الصحبة بعيدة\".\nوأحمد بن إبراهيم بن كثير؛ لم أعرفه.\n<span data-type=\"title\" id=toc-3637>٣٦٢٥ </span>- (ذو الدرهمين أشد حسابًا من ذي الدرهم، وذو الدينارين أشد حسابًا من ذي الدينار) .\nموضوع\nأخرجه الديلمي (٢/ ١٥٧) من طريق الحاكم، عن عمرو بن عبد الغفار: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته عمرو بن عبد الغفار، قال الذهبي:\n\"قال أبو حاتم: متروك الحديث. وقال ابن عدي: اتهم بوضع الحديث\".\nوأخرجه ابن المبارك في \"الزهد\" (٥٥٥) من طريق إبراهيم التيمي، عن أبيه، عن أبي ذر موقوفًا عليه.\nوإسناده صحيح.","vol":"8","page":117},{"text":"<span data-type=\"title\" id=toc-3638>٣٦٢٦ </span>- (ذو السلطان وذو العلم أحق بشرف المجلس) .\nضعيف\nرواه الديلمي (٢/ ١٥٧) عن إسحاق بن إبراهيم بن صفوان بن","vol":"8","page":117},{"text":"سليم، عن رجل، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل الذي لم يسم.\nوإسحاق بن إبراهيم؛ هو ابن سعيد الصواف المدني، وهو لين الحديث؛ كما قال الحافظ تبعًا لأبي حاتم. وقال أبو زرعة:\n\"منكر الحديث\".\nوأما ابن حبان فذكره في \"الثقات\"!\n<span data-type=\"title\" id=toc-3639>٣٦٢٧ </span>- (الذكر الذي لا تسمعه الحفظة يضاعف على الذكر الذي تسمعه الحفظة بسبعين ضعفًا) .\nضعيف جدًا\nرواه ابن شاهين في \"الترغيب\" (٢٨٦/ ١)، والبيهقي في \"الشعب\" (١/ ٣٣٠-هندية) عن محمد بن حميد الرازي: حدثنا إبراهيم بن المختار: حدثنا معاوية بن يحيى، عن الزهري، عن عروة بن الزبير، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن يحيى وابن المختار وابن حميد، ثلاثتهم ضعفاء، وأولهم أشدهم ضعفًا. وأعله المناوي في \"الفيض\" بابن المختار وحده! وعزاه تبعًا لأصله \"الجامع\" للبيهقي فقط.","vol":"8","page":118},{"text":"<span data-type=\"title\" id=toc-3640>٣٦٢٨ </span>- (الذكر خير من الصدقة، والذكر خير من الصيام) .\nموضوع\nرواه الديلمي (٢/ ١٦٠) عن أبي الشيخ معلقًا، عن زكريا بن يحيى المصري: حدثنا خالد بن عبد الدائم، عن نافع بن يزيد، عن زهرة بن معبد، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.","vol":"8","page":118},{"text":"قلت: وهذا موضوع؛ آفته خالد بن عبد الدائم، أو الراوي عنه زكريا بن يحيى المصري، وهو يحيى الوقار؛ فإنه من الكذابين الكبار. قال الذهبي في ترجمة خالد:\n\"روى عنه زكريا الوقار وحده، فلعل الآفة من زكريا. وقال ابن حبان: يلزق المتون الواهية بالأسانيد المشهورة\".\n\"روى عن نافع بن يزيد موضوعات. وقال الحاكم والنقاش: روى أحاديث موضوعة. وقال أبو الفضل بن طاهر: متروك الحديث\".\n<span data-type=\"title\" id=toc-3641>٣٦٢٩ </span>- (الذنب شؤم على غير فاعله، إن عيره ابتلي به، وإن اغتابه أثم، وإن رضي به شاركه) .\nرواه الديلمي (٢/ ١٦٠) عن أبي عبد الله النيسابوري: حدثنا عيسى بن موسى الزبيدي: حدثنا يزيد بن هارون، عن حميد، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الزبيدي هذا والنيسابوري؛ لم أعرفهما.","vol":"8","page":119},{"text":"<span data-type=\"title\" id=toc-3642>٣٦٣٠ </span>- (خير الصدقة المنيحة، تغدو بأجر، وتروح بأجر، ومنيحة الناقة كعتاقة الأحمر، ومنيحة الشاة كعتاقة الأسود) .\nضعيف\nأخرجه أحمد (٢/ ٣٥٨و٤٨٣) عن فليح، عن محمد بن عبد الله ابن حصين الأسلمي، عن عبيد الله بن صبيحة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبيد الله بن صبيحة مجهول الحال، لم يوثقه","vol":"8","page":119},{"text":"غير ابن حبان، ووقع عنده (١/ ١١٣): \"عبد الله\" بغير تصغير. قال الحافظ في \"التعجيل\" (ص٢٧٢):\n\"وكذا ذكره البخاري. وذكره ابن أبي حاتم في حرف الصاد من آباء من اسمه عبيد الله بالتصغير، وبيض ابن أبي حاتم، فلم يترجم له، فكأنه كان اسمه عبد الله - مكبرًا - وقد يصغر\".\nقلت: ولم أره في حرف الصاد من الآباء المشار إليهم في النسخة المطبوعة من \"الجرح والتعديل\".\nثم إن اسم أبيه في \"الثقات\" \"صبيح أو صبيح\".\nومحمد بن عبد الله بن الحصين الأسلمي؛ أورده ابن حبان أيضًا في \"الثقات\"، وقال (٢/ ٢٥٩):\n\"يروي عن سعيد بن المسيب. روى عنه عبد الرحمن بن حرملة\".\nوقال في \"التعجيل\":\n\"وعنه ابن إسحاق وقال: كان صوامًا قوامًا\".\nوفليح هو ابن سليمان الخزاعي أو الأسلمي؛ احتج به الشيخان، لكن قال الحافظ في \"التقريب\":\n\"صدوق كثير الخطأ\".\nوالحديث قال الهيثمي في \"المجمع\" (٣/ ١٣٣):\n\"رواه أحمد، وفيه عبد الله بن صبيحة، ذكره ابن أبي حاتم، ولم يذكر فيه","vol":"8","page":120},{"text":"كلامًا! وبقية رجاله ثقات\".\nكذا قال. وقد علمت مما سبق ما في هذا الإطلاق من التساهل.\n<span data-type=\"title\" id=toc-3643>٣٦٣١ </span>- (رأس العقل بعد الإيمان بالله: التودد إلى الناس) .\nضعيف\nأخرجه البزار (ص٢٣٩)، وعلي بن الحسن العبد ي في \"حديثه\" (١٥٨/ ١) من طريق ابن أبي الدنيا؛ كلاهما عن عبد الله بن عمرو القيسي - وقال الآخر: الحنفي -: حدثنا علي بن زيد، عن سعيد، عن أبي هريرة مرفوعًا. وقال البزار:\n\"رواه هشيم عن علي بن زيد عن سعيد مرسلًا، وعبيد (كذا) الله بن عمرو ليس بالحافظ، ولا سيما إذا خالف الثقات\".\nقلت: ولم أجد له ترجمة.\nوقد أخرجه ابن عدي (ق٣١٥/ ٢) من طريق شيخ البزار فيه، وهو عمر بن حفص الشيباني، وكذا القضاعي (١٤٧/ ١) عنه؛ إلا أنه قال: \"عبيد بن عمرو\"، وترجمه ابن عدي بالحنفي البصري، وقال عقب الحديث:\n\"وهذا منكر المتن\".\nوهكذا أوردوه في \"الميزان\" و\"اللسان\". وقال الدارقطني:\n\"ضعيف\".\nقلت: فلعل الصواب في إسناد البزار والعبد ي \"عبيد الله\"، بتصغير \"عبيد\"؛ كما وقع في كلام البزار عقب الحديث، ثم قيل فيه: \"عبيد\" اختصارًا؛ كما في أمثاله، فوقع كذلك في \"كامل ابن عدي\" والله أعلم.","vol":"8","page":121},{"text":"وقد تابعه أشعث بن براز: حدثنا علي بن زيد به. وزاد:\n\"وأهل المعروف في الدنيا أهل المعروف في الآخرة، ولن يهلك امرؤ بعد المشورة، وصنائع المعروف تقي مصارع السوء، وأول ما يأذن الله ﷿ في هلاك المرء إعجابه برأيه؛ أو قال: اتباعه هواه\".\nأخرجه ابن عدي (٢٣/ ٢)، وقال:\n\"أشعث بن براز؛ عامة ما يرويه غير محفوظ، والضعف بين على رواياته\".\nوروى الشطر الأول منه الخرائطي في \"مكارم الأخلاق\" (٨/ ٢٢٦/ ٢)؛ إلا أنه سقط منه ذكر أبي هريرة؛ فأرسله.\nوتابعه هشيم بن بشير عن علي بن زيد به، دون قوله: \"وصنائع ... \".\nأخرجه أبو صالح الحرمي في \"الفوائد العوالي\" (ق١٧٥/ ١)؛ وكذا ابن أبي الدنيا في \"قضاء الحوائج\" (ص٧٦/ ١٧) لكنه لم يذكر أبا هريرة في إسناده، بل أرسله.\nوهكذا رواه ابن عساكر (٢/ ٢٧٦/ ١) عن إبراهيم بن موسى، عن ابن جدعان، عن سعيد مرسلًا به.\nوروي الحديث عن أنس مرفوعًا؛ مثل حديث الترجمة.\nأخرجه المحاملي في \"الأمالي\" كما في \"جزء فيه من أماليه وأمالي الصفار\" (ق٤/ ١)، وابن عساكر في \"تاريخ دمشق\" (١٧/ ٢٠١/ ٢) من طريق الوليد بن محمد، عن الزهري عنه.\nوالوليد هذا هو الموقري البلقاوي؛ متروك متهم.","vol":"8","page":122},{"text":"ووجدت له طريقًا أخرى أخرجها أبو بكر الكلاباذي في \"مفتاح المعاني\" (٢٠/ ٢)، والقزويني في \"تاريخ قزوين\" (٣٢/ ١)، والبيهقي في \"الشعب\" (٦/ ٢٥٥/ ٨٠٦١) عن إسحاق بن محمد بن إسحاق العمي قال: حدثنا أبي، عن يونس بن عبيد الله، عن الحسن عنه.\nوهذا إسناد مظلم؛ من دون الحسن لم أعرفهم، وفي \"لسان الميزان\":\n\"إسحاق بن محمد بن إسحاق السوسي، ذاك الجاهل الذي أتى بالموضوعات السمجة في فضائل معاوية، رواها عبيد الله بن محمد بن أحمد السقطي عنه، فهو المتهم بها أو شيوخه المجهولون\".\nقلت: فمن المحتمل أن يكون هو العمي هذا.\nوجملة القول أن الحديث ضعيف؛ مداره على ابن جدعان، واضطربوا عليه في إسناده ومتنه، ولأن الشواهد المذكورة لا تجبر ضعفه؛ لشدة ضعفها.\nورواه أبو داود النخعي، عن أبي الجويرية، عن ابن عباس مرفوعًا به؛ إلا أنه قال:\n\"مداراة الناس في غير ترك الحق\".\nأخرجه ابن عدي (١٥٣/ ٢)، وقال:\n\"هذا مما وضعه أبو داود النخعي\".\nورواه الحسين بن المبارك: حدثنا بقية: حدثنا ورقاء بن عمر، عن أبي الزناد، عن الأعرج، عن أبي هريرة مرفوعًا؛ مختصرًا بلفظ:\n\"رأس العقل التحبب إلى الناس\".","vol":"8","page":123},{"text":"أخرجه ابن عدي أيضًا (٩٧/ ٢)، وقال:\n\"هذا منكر بهذا الإسناد، والحسين هذا حدث بأسانيد ومتون منكرة عن أهل الشام\".\nوذكر أنه متهم، وساق له حديثًا آخر قال فيه: إنه كذب.\n<span data-type=\"title\" id=toc-3644>٣٦٣٢ </span>- (رأس العقل بعد الإيمان بالله تعالى: الحياء وحسن الخلق) .\nضعيف\nأخرجه الديلمي (٢/ ١٧٢) عن يحيى بن راشد الأسلمي: حدثنا عبد الله بن هلال المازني: حدثنا موسى بن أنس، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن هلال المازني لم أعرفه.\nويحيى بن راشد الأسلمي؛ الظاهر أنه أبو سعيد المازني البصري، وهو ضعيف كما في \"التقريب\".","vol":"8","page":124},{"text":"<span data-type=\"title\" id=toc-3645>٣٦٣٣ </span>- (رأيت لأبي جهل عذقًا في الجنة، فلما أسلم عكرمة بن أبي جهل؛ قال [رسول الله - ﷺ -]: يا أم سلمة! هذا هو) .\nضعيف\nأخرجه الحاكم (٣/ ٢٤٣) من طريق محمد بن سنان القزاز: حدثنا يعقوب بن محمد الزهري: حدثنا المطلب بن كثير: حدثنا الزبير بن موسى، عن مصعب بن عبد الله بن أبي أمية، عن أم سلمة قالت: قال رسول الله - ﷺ - ...: فذكره. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:","vol":"8","page":124},{"text":"\"قلت: لا؛ فيه ضعيفان\".\nقلت: الأول: يعقوب بن محمد الزهري؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"ضعفه أبو زرعة، وقال أحمد: ليس بشيء\".\nوقال الحافظ:\n\"صدوق، كثير الوهم والرواية عن الضعفاء\".\nوالآخر: محمد بن سنان القزاز، ولكن الظاهر أنه لم يتفرد به؛ فقد قال البخاري في \"التاريخ\" (٢/ ١/ ٤١٢-الطبعة الثانية): وقال يعقوب بن محمد: حدثنا المطلب بن كثير.... فإن كان البخاري لم يسمعه من يعقوب؛ فالأقرب أنه سمعه عنه من غير طريق القزاز؛ فإنه من طبقة البخاري؛ بل هو متأخر الوفاة عنه، ولم يذكروه في شيوخه.\nوالزبير بن موسى؛ هو ابن ميناء، روى عنه جماعة، ووثقه ابن حبان، وقال الحافظ:\n\"مقبول\".\n<span data-type=\"title\" id=toc-3646>٣٦٣٤ </span>- (رب اغفر وارحم، واهدني السبيل الأقوم) .\nضعيف\nأخرجه أحمد (٦/ ٣٠٣و٣١٥-٣١٦)، وأبو يعلى (ق٣١٥/ ١) عن حماد بن سلمة، عن علي بن زيد، عن الحسن، عن، أم سلمة: أن رسول الله - ﷺ - كان يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ الحسن - وهو البصري -؛ مدلس وقد عنعنه.","vol":"8","page":125},{"text":"وعلي بن زيد؛ وهو - ابن جدعان - ضعيف.\nوالحديث قال الهيثمي (١٠/ ١٧٤):\n\"رواه أحمد وأبو يعلى بإسنادين حسنين\"!\nكذا قال! ولم أره عندهما إلا بالإسناد الواحد المتقدم الضعيف!\n<span data-type=\"title\" id=toc-3647>٣٦٣٥ </span>- (رحم الله عبد الله بن رواحة. كان ينزل في السفر عند كل وقت صلاة) .\nضعيف\nرواه عبد الرزاق في \"الأمالي\" (٢/ ٣٧/ ١): أخبرني أبي قال: أخبرني هارون بن قيس قال: سمعت سالم بن عبد الله يقول: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا سند ضعيف؛ فيه علتان:\n١- هارون بن قيس؛ أورده ابن أبي حاتم (٤/ ٢/ ٩٤)، ولم يذكر فيه جرحًا ولا تعديلًا، وأما ابن حبان؛ فذكره في \"الثقات\" (٢/ ٢٩٧) .\n٢- والد عبد الرزاق، اسمه همام بن نافع الصنعاني؛ قال الذهبي:\n\"ما علمت عنه راويًا سوى ولده، وهو قديم الوفاة، روى الكوسج عن ابن معين: ثقة. وقال العقيلي: أحاديثه غير محفوظة\".\n٣- الإرسال؛ فإن سالم بن عبد الله - وهو ابن عمر بن الخطاب - تابعي، وقد رواه بعض الضعفاء عنه عن أبيه كما يأتي.\nوالحديث أخرجه ابن أبي الدنيا في \"التهجد\" (ج٢/ ٥٥/ ١) عن عبد الرزاق به.","vol":"8","page":126},{"text":"وأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٩٤/ ٢/ ٢) عن محمد بن أبي السري العسقلاني: أخبرنا عبد الرزاق به؛ إلا أنه قال: عن سالم، عن أبيه مرفوعًا.\nوابن أبي السري: هو محمد بن المتوكل بن عبد الرحمن الهاشمي مولاهم، قال الحافظ:\n\"صدوق عارف، له أوهام كثيرة\".\nورواه بقية، عن ابن مبارك، عن همام بن نافع به موصولًا؛ مثل رواية ابن أبي السري.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (٩/ ١٠١/ ١) .\nوبقية؛ مدلس وقد عنعنه، وابن المبارك هو عبد الله الإمام.\n<span data-type=\"title\" id=toc-3648>٣٦٣٦ </span>- (رب طاعم شاكر أعظم أجرًا من صائم صابر) .\nموضوع\nرواه القضاعي (١١٥/ ١) عن بكر بن مضر قال: أخبرنا بشر بن إبراهيم، عن محمد بن أبي ذئب، عن أبي حازم، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته بشر بن إبراهيم، قال ابن عدي:\n\"هو عندي ممن يضع الحديث على الثقات، وكل ما ذكرته عنه بواطيل وضعها على شيوخه، وكذلك سائر أحاديثه التي لم أذكرها موضوعات عن كل من روى عنهم\". وقال ابن حبان:\n\"كان يضع الحديث على الثقات\".\nوقد مضى له حديث برقم (٤٩٤) .","vol":"8","page":127},{"text":"<span data-type=\"title\" id=toc-3649>٣٦٣٧ </span>- (رأيت ليلة أسري بي مكتوبًا على باب الجنة: الصدقة بعشر أمثالها، والقرض بثمانية عشر، فقلت لجبريل: ما بال القرض أفضل من الصدقة؟ قال: لأن السائل يسأل وعنده شيء، والمستقرض لا يستقرض إلا من حاجة) .\nضعيف جدًا\nرواه ابن ماجه (٢/ ٨١)، وأبو القاسم الشهرزوري في \"الأمالي\" (١٧٩/ ٢)، ومحمد بن سليمان الربعي في \"جزء من حديثه\" (٢١٨/ ١)، وابن عدي (١١٤/ ٢)، وابن الجوزي في \"العلل المتناهية\" (٢/ ١١٢/ ٩٩٠)، وعنه البيهقي في \"الشعب\" (٣/ ٢٨٥/ ٣٥٦٦)، وأبو نعيم في \"جزء من الأمالي\" (٢/ ٢) عن خالد بن يزيد، عن أبيه، عن أنس مرفوعًا. وقال أبو نعيم:\n\"هذا الحديث إنما يعرف من حديث يزيد بن أبي مالك، ولم يروه عنه إلا ابنه خالد\".\nقلت: وهو ضعيف، وقد اتهمه ابن معين؛ كما قال الحافظ في \"التقريب\".\nوأبوه فيه ضعف من قبل حفظه، وقال ابن الجوزي:\n\"وهذا لا يصح، قال أحمد: خالد ليس بشيء، وقال النسائي: ليس بثقة\".\nقلت: والحديث عزاه السيوطي في \"الجامع\" (رقم٢٩٦١-ضعيف الجامع) للطبراني من حديث أبي أمامة! وهو من أوهامه، فاتني أن عليه هنا في \"ضعيف الجامع\"، كما فات ذلك المناوي؛ فإنه عند الطبراني في \"الكبير\" (٧٩٧٦) مختصر بلفظ:\n\"دخل رجل الجنة، فرأى على بابها مكتوبًا: الصدقة بعشر أمثالها، والقرض بثمانية عشر\". ثم خرجته في الصحيحة (٣٤٠٧) .","vol":"8","page":128},{"text":"ولفظه في \"الجامع\":\n\"دخلت الجنة فرأيت على بابها: الصدقة بعشرة، والقرض بثمانية عشر، فقلت: يا جبريل! كيف صارت الصدقة بعشرة والقرض بثمانية عشر؟ قال: لأن الصدقة تقع في يد الغني والفقير، والقرض لا يقع إلا في يد من يحتاج إليه\".\nوإنما رواه بهذا اللفظ والتمام ابن الجوزي في \"العلل\" (٢/ ١١٢/ ٩٨٩)، وقال:\n\"لا يصح، قال يحيى: مسلمة بن علي؛ ليس بشيء، وقال الرازي: لا يشتغل به. وقال ابن حبان: يقلب الأسانيد، ويروي عن الثقات ما ليس من أحاديثهم توهمًا\".\nوذكره بنحو هذا اللفظ وبتمامه الدكتور البوطي في كتابه \"قبس من نور محمد - ﷺ -\" (١٧٠١) معزوًا للطبراني أيضًا، وقلده في ذلك المسمى عزالدين بليق في كتابه \"منهاج الصالحين\" (٨٤٩)، وكم في هذين الكتابين من أوهام وأكاذيب، وأحاديث ضعيفة وموضوعة، أنا الآن في صدد بيانها ردًا على بليق في (جريدة الرأي) الأردنية.\n<span data-type=\"title\" id=toc-3650>٣٦٣٨ </span>- (رحم الله المتخللين من أمتي في الوضوء والطعام) .\nضعيف\nرواه القضاعي في \"مسند الشهاب\" (٤٨/ ١) عن محمد بن عبد الله الرقاشي، والديلمي (٢/ ١٦٩) عن عمرو بن عون قالا: أخبرنا رياح بن عمرو: حدثني أبو بحر رجل من بني فارس، عن أبي سورة بن أخي أبي أيوب، عن أبي أيوب مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو سورة بن أخي أبي أيوب الأنصاري؛ قال الحافظ في \"التقريب\":\n\"ضعيف\".","vol":"8","page":129},{"text":"ورياح بن عمرو؛ صدوق كما قال أبو زرعة، لكن اتهمه أبو داود بالزندقة.\nوأبو بحر هذا؛ لعله عبد الرحمن بن عثمان البكراوي؛ فإنه من هذه الطبقة، وهو ضعيف أيضًا.\n<span data-type=\"title\" id=toc-3651>٣٦٣٩ </span>- (رحم الله رجلًا غسلته امرأته، وكفن في أخلاقه) .\nموضوع\nأخرجه البيهقي في \"سننه\" (٣/ ٣٩٧) من طريق الحكم بن عبد الله الأزدي: حدثني الزهري، عن سعيد بن المسيب، عن عائشة ﵂ مرفوعًا. وقال:\n\"هذا إسناد ضعيف\".\nقلت: بل هو موضوع آفته الحكم بن عبد الله وهو الأيلي؛ قال أحمد:\n\"أحاديثه كلها موضوعة\". وقال النسائي والدارقطني وجماعة:\n\"متروك الحديث\".","vol":"8","page":130},{"text":"<span data-type=\"title\" id=toc-3652>٣٦٤٠ </span>- (رحم الله الأنصار، وأبناء الأنصار، وأبناء أبناء الأنصار) .\nضعيف جدًا\nأخرجه ابن ماجه (١٦٥) عن كثير بن عبد الله بن عمرو بن عوف، عن أبيه، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ كثير هذا متروك.\nوقال البوصيري في \"الزوائد\" (١/ ٢٥- دار العربية):\n\"هذا إسناد ضعيف؛ فيه كثير بن عبد الله، وهو متهم، رواه البخاري ومسلم من حديث زيد بن أرقم بلفظ:","vol":"8","page":130},{"text":"\"اللهم اغفر للأنصار..\"، والباقي نحوه، وهو في \"جامع الترمذي\" من حديث أنس كما هو في \"الصحيحين\"، وقال: حسن غريب من هذا الوجه\".\nويؤخذ عليه أمران:\nالأول: أن حديث أنس أخرجه البخاري أيضًا (٤٩٠٦)، ومسلم (٧/ ١٧٣) .\nوالآخر: أن حديث زيد بن أرقم لم يخرجه البخاري، وإنما هو من أفراد مسلم دونه، وأخرجه الترمذي أيضًا (٣٨٩٨) وقال:\n\"حديث حسن صحيح\".\n<span data-type=\"title\" id=toc-3653>٣٦٤١ </span>- (رحم الله حارس الحرس) .\nضعيف\nأخرجه الدارمي (٢/ ٢٠٣)، وابن ماجه (٢٧٦٩)، والحاكم (٢/ ٨٦)، والباغندي في \"مسند عمر بن عبد العزيز\" (ص٢و١١)، والعقيلي في \"الضعفاء\" (٤٥٩)، والروياني في \"مسنده\" (١٠/ ٦٥/ ١)، والخطيب في \"الموضح\" (٢/ ٩٠) عن صالح بن محمد بن زائدة، عن عمر بن عبد العزيز (زاد بعضهم: عن أبيه)، عن عقبة بن عامر الجهني مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي، ولسنا نراه كذلك، بل هو ضعيف لأمرين:\nالأول: أن صالحًا هذا ضعيف؛ كما جزم به الحافظ في \"التقريب\"، وقد أورده الذهبي نفسه في \"الضعفاء والمتروكين\" وقال:\n\"قال أحمد: ما أرى به بأسًا. وقال الدارقطني وجماعة: ضعيف\".\nوالآخر: أن صالحًا مع ضعفه اضطرب الرواة عليه في إسناده، فبعضهم ذكر فيه: \"عن أبيه\" كما رأيت، وبعضهم لم يذكره، وهذا هو الذي رجحه العقيلي وقال:","vol":"8","page":131},{"text":"\"ولم يسمع عمر من عقبة\".\nقلت: فهو منقطع أيضًا، فأنى له الصحة؟!\nومن ذلك؛ ما أخرجه ابن عساكر في ترجمة قيس بن الحارث الغامدي (١٤/ ٤٣٧-المصورة) من طريق سعيد بن عبد الرحمن: أخبرني صالح بن محمد، عن عمر بن عبد العزيز، عن قيس بن الحارث أنه أخبره: أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا مرسل؛ قيس هذا ذكره ابن حبان في \"ثقات التابعين\" (٥/ ٣٠٩) .\n<span data-type=\"title\" id=toc-3654>٣٦٤٢ </span>- (إن أخونكم عندي من يطلبه - يعني: العمل -، فعليكم بتقوى الله ﷿) .\nمنكر\nأخرجه أحمد (٤/ ٣٩٣و٤١١) من طريقين، عن سفيان، عن إسماعيل ابن أبي خالد، عن أخيه، عن أبي بردة، عن أبي موسى قال:\nقدم رجلان معي من قومي، قال: فأتيا إلى النبي - ﷺ -، فخطبا وتكلما، فجعلا يعرضان بالعمل، فتغير وجه النبي - ﷺ -، أو رؤي في وجهه، فقال النبي - ﷺ -: ... فذكره.\nوأخرجه البخاري في \"التاريخ\" (١/ ٢/ ٨٢) عن يحيى، عن سفيان به.\nوذكر فيه خلافًا على إسماعيل بن أبي خالد، فأدخل بعضهم بينه وبين أخيه، وقال بعضهم: \"أبيه\" - بشر بن قرة، وقال:\n\"ولا يصح عن أبيه\".","vol":"8","page":132},{"text":"قلت: ومع هذا الاختلاف في إسناده، ففيه مجهولان: بشر بن قرة، ويقال: قرة ابن بشر، وأخو إسماعيل بن أبي خالد؛ كما هو مبين في \"ضعيف أبي داود\" (٥٠٨) .\nثم إن المتن منكر؛ فقد صح عن أبي بردة، عن أبي موسى بلفظ آخر، وقد خرجته في \"الصحيحة\" (٣٠٩٢) .\nوالحديث أورده السيوطي في \"الجامعين\" عن أبي موسى بلفظ:\n\"اتقوا الله؛ فإن أخونكم عندنا من طلب العمل\".\nوقال: \"رواه (طب) \".\nوكذا في \"كنز العمال\" (٦/ ٩٢/ ١٤٩٨٣) . وقال المناوي في \"فيض القدير\":\n\"ورمز المؤلف لحسنه\"!\nكذا قال! مع أنه ذكر في المقدمة أنه لا يوثق برموز السيوطي لأسباب ذكرها، فلعل ذلك ليس على إطلاقه. وبناء على هذا الرمز كنت أوردت الحديث في \"صحيح الجامع\" (١٠٢) للقاعدة التي كنت ذكرتها في مقدمته، والآن وبعد ما تبين لي إسناد الحديث وعلته، فلينقل إلى \"ضعيف الجامع\".\nثم إنني قد فتشت عن الحديث في \"مجمع الزوائد\" واستعنت عليه بالفهارس، فلم أعثر عليه، وقد بيض لمرتبته المناوي في كتابه الآخر: \"التيسير\". والله أعلم.\n<span data-type=\"title\" id=toc-3655>٣٦٤٣ </span>- (رحماء أمتي أوساطها) .\nضعيف\nرواه الديلمي (٢/ ١٧٧) عن عثمان بن عطاء، عن أبيه، عن عمرو ابن شعيب، عن أبيه، عن جده عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عثمان بن عطاء ضعيف.","vol":"8","page":133},{"text":"وأبوه عطاء - وهو ابن أبي مسلم الخراساني -؛ صدوق يهم كثيرًا ويرسل ويدلس؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-3656>٣٦٤٤ </span>- (رد سلام المسلم على المسلم صدقة) .\nضعيف\nرواه الديلمي (٢/ ١٧٤-١٧٥) عن إبراهيم الهجري، عن أبي عياض، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ إبراهيم - وهو ابن مسلم - لين الحديث؛ كما في \"التقريب\". وقال الذهبي في \"الضعفاء\":\n\"ضعفوه\".","vol":"8","page":134},{"text":"<span data-type=\"title\" id=toc-3657>٣٦٤٥ </span>- (ركعتان في جوف الليل يكفران الخطايا) .\nضعيف\nرواه الديلمي (٢/ ١٧٦) من طريق الحاكم، عن أحمد بن محمد ابن الأزهر: حدثنا علي بن سلمة: حدثنا عبد الله بن عبد الرحمن بن مليحة النيسابوري، عن سفيان الثوري، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف، عبد الله بن عبد الرحمن هذا قال الحاكم:\n\"الغالب على رواياته المناكير\".\nوابن الأزهر؛ ضعيف الحديث؛ كما قال الدارقطني.","vol":"8","page":134},{"text":"<span data-type=\"title\" id=toc-3658>٣٦٤٦ </span>- (ركعتان من رجل ورع خير من ألف ركعة من مخلط) .\nموضوع\nأخرجه الديلمي (٢/ ١٧٥) عن معلى بن مهدي: حدثنا يوسف ابن ميمون الجهني: حدثنا زياد بن ميمون، عن أنس مرفوعًا.","vol":"8","page":134},{"text":"قلت: وهذا موضوع؛ آفته زياد بن ميمون، وهو الثقفي الفاكهي؛ كذاب.\nويوسف بن ميمون إن كان أبا خزيمة الصباغ؛ فقد قال أبو حاتم:\n\"ليس بالقوي، منكر الحديث جدًا، ضعيف\".\nوإن كان القرشي؛ فهو مجهول؛ ذكره ابن أبي حاتم (٤/ ٢/ ٢٣٠) من رواية أبي مالك النخعي عنه.ولم يذكر فيه جرحًا ولا تعديلًا.\nوبعضهم جعل هذين الاثنين واحدًا. والله أعلم.\n<span data-type=\"title\" id=toc-3659>٣٦٤٧ </span>- (ركعتان من الضحى تعدلان عند الله بحجة وعمرة متقبلتين) .\nموضوع\nأخرجه الديلمي (٢/ ١٧٥) عن أبي الشيخ معلقًا، عن معلى بن مهدي: حدثنا يوسف بن ميمون الجهني: حدثنا زياد بن ميمون، عن أنس مرفوعًا.\nقلت: هذا موضوع؛ إسناده إسناد الذي قبله.","vol":"8","page":135},{"text":"<span data-type=\"title\" id=toc-3660>٣٦٤٨ </span>- (ركعتان يركعها العبد في جوف الليل خير له من الدنيا وما فيها، ولولا أن أشق على أمتي لفرضتهما عليهم) .\nضعيف\nرواه ابن المبارك في \"الزهد\" (رقم١٢٨٩)، وابن نصر في \"قيام الليل\" (صفحة٣٦)، وكذا ابن أبي الدنيا (ج/ ٢ ورقه ٤٩/ ١ من مجموع ١٣٢) عن حسان بن عطية مرسلًا.\nورجاله ثقات، وعلته الإرسال.","vol":"8","page":135},{"text":"<span data-type=\"title\" id=toc-3661>٣٦٤٩ </span>- (روحوا القلوب ساعة بساعة) .\nضعيف\nرواه أبو بكر الذكواني في \"اثنا عشر مجلسًا\" (٢١/ ١)، والضياء في \"جزء من حديثه\" بخطه (١/ ١) عن الموقري، عن الزهري، عن أنس مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ فإن الموقري هذا متروك كما قال الحافظ، وقال الذهبي:\n\"مجمع على ضعفه\"، واسمه الوليد بن محمد.\nلكن عزاه السيوطي لأبي داود في \"مراسيله\" عن الزهري، مرسلًا، فإن كان من غير هذه الطريق؛ فلعله يكون أصح.","vol":"8","page":136},{"text":"<span data-type=\"title\" id=toc-3662>٣٦٥٠ </span>- (رياض الجنة المساجد) .\nضعيف\nرواه الديلمي (٢/ ١٧٧) عن أبي الشيخ معلقًا، عن ابن أبي شيبة بسند صحيح، عن حميد بن علقمة، عن عطاء، عن أبي هريرة مرفوعًا.\nوحميد هذا؛ لم أجد له ترجمة.","vol":"8","page":136},{"text":"<span data-type=\"title\" id=toc-3663>٣٦٥١ </span>- (ريح الجنة يوجد من مسيرة خمس مئة عام، ولا يجد ريح الجنة من طلب الدنيا بعمل الآخرة) .\nضعيف\nرواه الديلمي (٢/ ١٧٣) عن يحيى بن يمان بسنده، عن ابن عباس مرفوعًا، وفيه قصة لم أتمكن من قراءتها ولا قراءة تمام الإسناد بواسطة القارئة؛ لسواد ران على الصفحة.\nقلت: ويحيى بن يمان؛ صدوق عابد يخطىء كثيرًا، وقد تغير؛ كما في \"التقريب\".","vol":"8","page":136},{"text":"وبيض له المناوي في \"فيض القدير\"، فلم يتكلم على إسناده بشيء! وأما في \"التيسير\"، فقال: \"إسناده ضعيف\" ولم يزد، فكأنه على قاعدة السيوطي أن ما تفرد به الديلمي فهو ضعيف؛ وهي صحيحة على الغالب. والله أعلم.\n<span data-type=\"title\" id=toc-3664>٣٦٥٢ </span>- (ريح الجنوب من الجنة، وهي الريح اللاقح، وهي الريح التي ذكر الله في كتابه، وفيها منافع للناس، والشمال من النار، تخرج فتمر بالجنة، فيصيبها لفحة منها؛ فبردها هذا من ذاك) .\nضعيف جدًا\nرواه ابن جرير الطبري في \"تفسيره\" (١٤/ ٢٢)، والديلمي (٢/ ١٧٤) عن عبيس بن ميمون، عن أبي المهزم، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبيس بن ميمون وأبو المهزم؛ متروكان. واقتصر الحافظ ابن كثير (٢/ ٢٤٩) على قوله: \"إسناد ضعيف\"!","vol":"8","page":137},{"text":"<span data-type=\"title\" id=toc-3665>٣٦٥٣ </span>- (الرؤيا ستة: المرأة خير، والبعير خوف، واللبن الفطرة، والخضرة الجنة، والسفينة نجاة، والتمر رزق) .\nضعيف\nرواه الديلمي (٢/ ١٧٤) عن أبي يعلى: حدثنا رجل من أهل الشام: كنا جلوسًا عند عمر بن عبد العزيز، فجاء رجل من أهل الشام فقال: يا أمير المؤمنين! ها هنا رجل رأى رسول الله - ﷺ -، فقام عمر، وقمنا معه، قال: أنت رأيت رسول الله - ﷺ -؟ قال: نعم، قال: هل سمعت منه شيئًا؟ قال: نعم؛ سمعته يقول: ... فذكره.\nقلت: كذا في الأصل: أبو يعلى يقول: حدثنا رجل من أهل الشام.... ليس بينه وبين الرجل الذي رأى رسول الله - ﷺ - إلا هذا الرجل الشامي، فالظاهر","vol":"8","page":137},{"text":"أن فيه سقطًا بينهما؛ واسطتان أو أكثر.\nوالسند ضعيف؛ لجهالة الشامي.\n<span data-type=\"title\" id=toc-3666>٣٦٥٤ </span>- (الربوة هي الرملة) .\nضعيف\nأخرجه ابن جرير في \"تفسيره\" (١٨/ ٢٠)، وابن عساكر في \"تاريخ دمشق\" (١/ ١٩٨- طبع دمشق) من طريق رواد بن الجراح: حدثنا عباد أبو عتبة الخواص قال: حدثنا يحيى بن أبي عمرو السيباني، عن ابن وعلة، عن كريب قال: ما أدري [عدد] ما حدثنا مرة البهزي، أنه سمع رسول الله - ﷺ - ذكر أن الربوة ...\nثم أخرجه ابن عساكر من طريقين آخرين، عن عباد بن عباد أبي عتبة به. وزاد:\n\"وذلك؛ أنها تسيل مغربة ومشرقة\".\nقلت: وهذا إسناد ضعيف؛ عباد هذا، قال الحافظ:\n\"صدوق يهم، أفحش ابن حبان، فقال: يستحق الترك\".\nوقد أشار ابن جرير إلى ضعف الحديث.","vol":"8","page":138},{"text":"<span data-type=\"title\" id=toc-3667>٣٦٥٥ </span>- (الرجل أحق بصدر دابته وفراشه، والصلاة في بيته؛ إلا إمامًا يجتمع الناس [عليه]) .\nضعيف\nرواه الطبراني في \"الكبير\" والحافظ ابن حجر في \"الأربعين العاليات\" (رقم ٣٦) من طريق صدقة مولى عبد الرحمن بن الوليد، عن محمد بن علي بن الحسين قال: خرجت أمشي مع جدي الحسين إلى [أرضه التي بظاهر الحرة] (١) .\n_________\n(١) بياض في الأصل، وتكملته من \" معجم الطبراني \" كما سيأتي.","vol":"8","page":138},{"text":"فأدركنا ابن النعمان بن بشير على بغلة له، فنزل عنها وقال للحسين: أركب أبا عبد الله، فأبي، فلم يزل يقسم عليه حتى قال: أما إنك قد كلفتني ما أكره، ولكن سأحدثك: حدثتني أمي فاطمة ﵍ بنت رسول الله - ﷺ -، أن رسول الله - ﷺ - قال: ... فذكره. فاركب أنت على صدر الدابة وسأرتدف، فقال ابن [بشير]: صدقت فاطمة، حدثني أبي النعمان بن بشير وهو ذا حي بالمدينة، بمثل حديث فاطمة عن النبي - ﷺ - وزاد فيه: \"إلا أن يأذن له\"، فلما حدثت ابن النعمان هذا الحديث ركب الحسين السرج وركب ابن النعمان خلفه. وقال الحافظ:\n\"هذا حديث غريب، تفرد بسياقه هكذا صدقة، وهو ابن عبد الله السمين؛ ضعيف، وتابعه الحكم بن عبد الله الأيلي عن محمد بن علي بن الحسين؛ إلا أنه خالف صدقة في بعض السياق؛ حديث:\n\"الرجل أحق بصدر دابته\" جاء من طريق قيس بن سعد بن عبادة وبريدة بن الحصيب وأبي سعيد الخدري وعبد الله بن حنظلة وغيرهم، وأمثلها حديث بريدة؛ رواه أحمد وأبو داود وابن حبان والحاكم\".\nقلت: ومتابعة الحكم - المشار إليها - عند الطبراني في \"المعجم الكبير\" (١٠٢٥)، انظر \"الإرواء\" (٤٩٤) .\n<span data-type=\"title\" id=toc-3668>٣٦٥٦ </span>- (الرجل أحق بهبته ما لم يثب منها) .\nضعيف\nأخرجه ابن ماجه (٢٣٨٧)، والبيهقي (٦/ ١٨١) عن إبراهيم بن إسماعيل بن مجمع بن جارية الأنصاري، عن عمرو بن دينار، عن أبي هريرة مرفوعًا. وقال البيهقي:\n\"وإبراهيم ضعيف عند أهل العلم بالحديث، وعمرو بن دينار عن أبي هريرة","vol":"8","page":139},{"text":"منقطع، والمحفوظ عن عمرو بن دينار عن سالم عن أبيه عن عمر قال: من وهب هبة، فلم يثب؛ فهو أحق بهبته؛ إلا لذي رحم\".\nثم ساق إسناده بذلك إلى عمرو، ثم قال:\n\"قال البخاري: هذا أصح\".\n<span data-type=\"title\" id=toc-3669>٣٦٥٧ </span>- (الرحمة تنزل على الإمام، ثم على من على يمينه، الأول الأول) .\nضعيف جدًا\nرواه الديلمي (٢/ ١٧٨) عن أبي الشيخ معلقًا، عن صالح بن زياد: حدثنا عمر بن جرير: عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ عمر بن جرير لم أعرفه، وغالب الظن أنه عمرو، سقطت الواو من الناسخ أو مني، وهو عمرو بن جرير أبو سعيد البجلي؛ كذبه أبو حاتم، وقال الدارقطني: \"متروك الحديث\".\nوصالح بن زياد؛ لعله الناجي، ذكره ابن أبي حاتم (٢/ ١/ ٤٠٤) من رواية أبي عاصم النبيل عنه؛ ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"8","page":140},{"text":"<span data-type=\"title\" id=toc-3670>٣٦٥٨ </span>- (الرزق إلى أهل بيت فيهم السخاء أسرع من الشفرة في سنام البعير) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٧٠)، والديلمي (١٧٨) عن الحسن بن محمد بن أبي هريرة: حدثنا أبو مسعود: أنبأنا عبد الرحمن بن قيس، عن صالح بن عبد الله القرشي، عن أبي الزبير، عن جابر مرفوعًا. أورده أبو نعيم في","vol":"8","page":140},{"text":"ترجمة ابن أبي هريرة هذا؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nقلت: وإسناده هالك بمرة؛ عبد الرحمن بن قيس هو أبو معاوية الضبي الزعفراني، قال الحافظ:\n\"متروك. كذبه أبو زرعة وغيره\".\nوصالح بن عبد الله القرشي؛ لم أعرفه.\nوأبو الزبير مدلس.\nورواه ابن عساكر (٤/ ٢٠٧/ ١) عن دراج أبي السمح، عن أبي الهيثم بن التيهان، عن أبي سعيد الخدري مرفوعًا. وقال:\n\"قوله: ابن التيهان وهم فاحش! فإن أبا الهيثم بن التيهان صحابي، وإنما هذا: أبو الهيثم سليمان بن عمرو العتواري الليثي، مصري. وهذا الحديث غريب\".\nوأخرجه الرافعي في \"تاريخ قزوين\" (٤/ ١٢٠) من طريق محمد بن هشام الثقفي: حدثنا نضر بن فضالة: حدثنا أبو معاوية، عن صالح بن أبي الأخضر، عن أبي الزبير به.\nونضر هذا وشيخه؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-3671>٣٦٥٩ </span>- (الرضاع يغير الطباع) .\nضعيف جدًا\nرواه الديلمي (٢/ ١٧٩) عن مسلمة بن علي، عن ابن جريج، عن عبد الله بن دينار، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلمة بن علي - وهو الخشني -؛ متروك.","vol":"8","page":141},{"text":"وأخرجه ابن الأعرابي في \"معجمه\" (رقم٢١٧- منسوخة المكتب الإسلامي)، وعنه القضاعي في \"مسند الشهاب\" (ق٤/ ٢) عن أبي مروان عبد الملك بن مسلمة: أخبرنا صالح بن عبد الجبار، عن ابن جريج، عن عكرمة، عن ابن عباس مرفوعًا به.\nوهذا إسناد واه؛ ابن جريج مدلس.\nوصالح بن عبد الجبار؛ شبه مجهول؛ قال الذهبي:\n\"أتى بخبر منكر جدًا، رواه ابن الأعرابي (ثم ساق هذا وقال عقبه:) وفيه انقطاع، وعبد الملك مدني ضعيف\".\n<span data-type=\"title\" id=toc-3672>٣٦٦٠ </span>- (الركن يمان) .\nضعيف جدًا\nأخرجه العقيلي في \"الضعفاء\" (ص ٥٥) عن بكار قال: أخبرنا ابن عون، عن محمد بن سيرين، عن أبي هريرة مرفوعًا به. وقال:\n\"ليس يثبت؛ بكار بن محمد بن عبد الله بن محمد بن سيرين، قال البخاري: يتكلمون فيه\".","vol":"8","page":142},{"text":"<span data-type=\"title\" id=toc-3673>٣٦٦١ </span>- (الرهن بما فيه) .\nضعيف\nرواه ابن عدي (١٤/ ١): حدثنا الساجي قال: سمعت إسماعيل ابن أبي عباد الذارع يقول: حدثنا حماد بن سلمة، عن قتادة، عن أنس مرفوعًا.\nثم رواه من طريق أخرى عن إسماعيل به، وقال \"\n\"وإسماعيل بن أبي عباد لا أعرفه إلا بهذا الحديث، وهو حديث معضل بهذا الإسناد، سمعت زكريا الساجي يضعفه\".","vol":"8","page":142},{"text":"وروى له ابن حزم حديثًا آخر، وقال:\n\"هذا حديث موضوع، وإسماعيل ساقط\".\nوأما ابن حبان فذكره في \"الثقات\" (٨/ ١٠١)، وسمى أباه \"أمية القماقمي\"، والحديث الآخر تقدم برقم (٢٨٩٤) .\n<span data-type=\"title\" id=toc-3674>٣٦٦٢ </span>- (الرمي خير ما لهوتم به) .\nموضوع\nرواه الديلمي (٢/ ١٧٩) عن عبد الرحمن بن عبد الله العمري، عن أبيه، عن نافع، عن ابن عمر، أن رسول الله - ﷺ - افتقد رجلًا، فقال: \"أين فلان؟ \"، فقال قائل: ذهب يلعب، فقال: \"ما لنا وللعب\"، فقال رجل: يا رسول الله! ذهب يرمي، فقال رسول الله - ﷺ -:\n\"ليس الرمي بلعب، الرمي خير....\".\nقلت: وهذا موضوع؛ آفته العمري هذا؛ قال أحمد:\nكان كذابًا. وتركه غيره.","vol":"8","page":143},{"text":"<span data-type=\"title\" id=toc-3675>٣٦٦٣ </span>- (زر القبور تذكر بها الآخرة، واغسل الموتى؛ فإن معالجة جسد خاو موعظة بليغة، وصل على الجنائز؛ لعل ذلك يحزنك؛ فإن الحزين في ظل الله يوم القيامة) .\nضعيف\nأخرجه الحاكم (١/ ٣٧٧و٤/ ٣٣٠)، وعنه البيهقي في \"الشعب\" (٧/ ١٥/ ٩٢٩١) من طريق يعقوب بن إبراهيم، عن يحيى بن سعيد، عن أبي مسلم الخولاني، عن عبيد بن عمير، عن أبي ذر قال: قال لي رسول الله - ﷺ -: ... فذكره؛ إلا أنه قال في الموضع الأول:","vol":"8","page":143},{"text":"\"في ظل الله يتعرض كل خير\"، وقال فيه:\n\"رواته عن آخرهم ثقات\". وقال في الموضع الآخر:\n\"صحيح الإسناد\"! ووافقه الذهبي هنا، وأما هناك؛ فتعقبه بقوله:\n\"قلت: لكنه منكر، ويعقوب هو القاضي أبو يوسف؛ حسن الحديث، ويحيى لم يدرك أبا مسلم، فهو منقطع، أو أن أبا مسلم رجل مجهول\".\nوأبو يوسف القاضي؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"قال البخاري: تركوه، وقال الفلاس: كان كثير الغلط صدوقًا\". قلت: ولعل قول الفلاس هذا، هو أعدل الأقوال فيه. والله أعلم.\nلكن تبين لي فيما بعد أنه ليس (أبا يوسف القاضي)، وإنما هو الدورقي الحافظ، وسيأتي تحقيق ذلك برقم (٧١٣٨) .\nولقد أبعد البيهقي النجعة! فقال عقب الحديث:\n\" (يعقوب بن إبراهيم) هذا أظنه المدني المجهول، وهذا متن منكر\".\nقلت: وهذا منه عجب! وذلك؛ لأن المدني هذا متقدم على الدورقي؛ روى عن هشام بن عروة! هذا من جهة، ومن جهة أخرى: لم يذكروه في الرواة عن (يحيى بن سعيد) وهو: القطان، وإنما ذكروا فيهم (يعقوب بن إبراهيم الدورقي) .\nومثله قول الذهبي: \"أن أبا مسلم رجل مجهول\"!\nفإنه يدفعه أن في الإسناد نفسه أنه الخولاني، وهو ثقة من رجال مسلم. والله أعلم.","vol":"8","page":144},{"text":"وإنما العلة الانقطاع بينه وبين (يحيى بن سعيد)؛ كما سيأتي تحقيقه تحت الرقم المذكور آنفًا.\nوخفي هذا التحقيق على الحافظ العراقي، فجود إسناد الحاكم في \"تخريج الإحياء\" (٤/ ٤٩٠) ! وتعقبه العلامة الزبيدي في \"شرح الإحياء\" (١٠/ ٣٦٢) بكلام الذهبي والبيهقي؛ دون أن يبين ما فيه من الخطأ!\n<span data-type=\"title\" id=toc-3676>٣٦٦٤ </span>- (أشعرت أن العبد إذا خرج يزور أخاه في الله شيعه سبعون ألف ملك، يقولون: اللهم! صله كما وصل فيك، فإن استطعت أن تفعل ذلك، فافعل، وفي لفظ:\nيا أبا رزين! زر في الله؛ فإن العبد إذا زار أخاه في الله وكل الله به سبعين ألف ملك؛ فإن كان صباحًا صلوا عليه حتى يمسي، وإن كان مساء صلوا عليه حتى يصبح، فإن قدرت أن تعمل جسدك في ذلك؛ فافعل) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٠٤-٢٠٥) عن سلم بن قادم: حدثنا بقية: حدثني عبد الله بن أبي موسى، عن عطاء الخراساني، عن أبي رزين العقيلي باللفظ الأول.\nومن طريق إبراهيم بن إسحاق الضبي: حدثنا علي بن هاشم: حدثنا عثمان بن عطاء، عن أبيه، عن أبي رزين باللفظ الثاني.\nوهذا إسناد ضعيف من الطريقين؛ لأن مدارهما على عطاء الخراساني؛ وهو صدوق يهم كثيرًا ويرسل ويدلس.","vol":"8","page":145},{"text":"وفي الطريق الأولى: سلم بن قادم؛ قال ابن حبان في \"الثقات\":\n\"يخطىء\".\nوفي الطريق الأخرى: عثمان بن عطاء؛ وهو ضعيف أيضًا. وإبراهيم بن إسحاق الضبي، قال الأزدي:\n\"يتكلمون فيه، زائغ عن القصد\". قال الحافظ في \"اللسان\":\n\"ذكره مسلمة في \"الصلة\"، وقال: روى عنه بقي بن مخلد فهو ثقة عنده. وعندي أنه الذي قبله تصحف الصيني بالضبي\".\nقلت: والصيني الذي قبله في \"اللسان\"؛ قال الدارقطني:\n\"متروك الحديث\".\n<span data-type=\"title\" id=toc-3677>٣٦٦٥ </span>- (زكاة الفطر على الحاضر والبادي) .\nضعيف\nأخرجه الدارقطني (ص ٢٢١)، والبيهقي (٤/ ١٧٣) من طريق المعتمر بن سليمان، عن علي بن صالح، عن ابن جريج، عن عمرو بن شعيب، عن أبيه، عن جده قال: قال رسول الله - ﷺ -: ... فذكره، وقال:\n\"قال أبو عيسى الترمذي: سألت محمدًا يعني البخاري عن هذا الحديث؟ فقال: ابن جريج لم يسمع من عمرو بن شعيب\".\nقلت: وعلي بن صالح - وهو أبو الحسن العابد -؛ قال أبو حاتم:\n\"مجهول\".\nوأما ابن حبان؛ فذكره في \"الثقات\"! وقال الذهبي:\n\"قال ابن الجوزي: ضعفوه. قلت: لا أدري من هو؟ \".","vol":"8","page":146},{"text":"قلت: وقد خالفه بعض الثقات؛ منهم عبد الوهاب بن عطاء فقال: أنبأ ابن جريج قال: قال عمرو بن شعيب: بلغني أن النبي - ﷺ - ... فذكره.\nأخرجه الدارقطني (ص ٢٢٠)، والبيهقي، وقال:\n\"وكذلك رواه عبد الرزاق عن ابن جريج عن عمرو منقطعًا\".\nقلت: وصله الدارقطني (ص ٢٢٠) عن عبد الرزاق به.\nوله شاهد يرويه يحيى بن عباد السعدي - وكان من خيار الناس -: حدثنا ابن جريج، عن عطاء، عن ابن عباس:\n\"أن رسول الله أمر صارخًا ببطن مكة ينادي؛ أن صدقة الفطر حق واجب على كل مسلم، صغير وكبير، ذكر وأنثى، حر أو مملوك، حاضر أو باد، صاع من شعير أو تمر\".\nأخرجه الدارقطني (ص ٢٢١)، والبيهقي (٤/ ١٧٢) وقال:\n\"وهذا حديث ينفرد به يحيى بن عباد عن ابن جريج هكذا، وإنما رواه غيره عن ابن جريج عن عطاء من قوله في \"المدين\"، وعن ابن جريج عن عمرو بن شعيب مرفوعًا إلى النبي - ﷺ - في سائر ألفاظه\".\nثم ساقه من طريق عبد الوهاب بن عطاء المتقدمة، عن ابن جريج، عن عمرو به.\nقلت: ويحيى بن عباد السعدي مجهول؛ كما في \"التقريب\".\nوله طريق أخرى عند الدارقطني، عن الواقدي: حدثنا عبد الحميد بن عمران، عن ابن أبي أنس، عن أبيه، عن أبي سلمة بن عبد الرحمن، عن ابن عباس به.\nلكن الواقدي؛ متروك متهم.","vol":"8","page":147},{"text":"<span data-type=\"title\" id=toc-3678>٣٦٦٦ </span>- (زكاة الفطر على كل حر وعبد، وذكر وأنثى، صغير وكبير، فقير وغني، صاع من تمر، أو نصف صاع من قمح) .\nضعيف\nأخرجه الطحاوي في \"شرح المعاني\" (١/ ٣٢٠)، والدارقطني في \"سننه\" (ص ٢٢٤)، والبيهقي (٤/ ١٦٤) من طريق عبد الرزاق، عن معمر، عن الزهري، عن عبد الرحمن بن هرمز، عن أبي هريرة قال: ... فذكره موقوفًا عليه، قال معمر: وبلغني أن الزهري كان يرفعه إلى النبي - ﷺ -.\nقلت: وهذا إسناد صحيح إلى أبي هريرة موقوفًا، وضعيف مرفوعًا؛ لانقطاعه بين معمر والزهري.","vol":"8","page":148},{"text":"<span data-type=\"title\" id=toc-3679>٣٦٦٧ </span>- (زمزم حنفة من جناح جبريل) .\nضعيف\nأخرجه الديلمي (٢/ ١٨٣) عن إبراهيم بن سليمان: حدثنا الحارث بن شبل: حدثتنا أم النعمان، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، الحارث بن شبل؛ بصري، قال ابن أبي حاتم (١/ ٢/ ٧٧) عن أبيه:\n\"منكر الحديث، ليس بالمعروف\".\nوعن ابن معين:\n\"ليس بشيء\".\nوإبراهيم بن سليمان؛ لم أعرفه، وفي الرواة جمع بهذا الاسم، لم يتميز عندي إذا كان أحدهم.","vol":"8","page":148},{"text":"<span data-type=\"title\" id=toc-3680>٣٦٦٨ </span>- (زوال الشمس دلوكها) .\nموضوع\nأخرجه الديلمي (٢/ ١٨٥) عن محمد بن عمر، عن عمر بن قيس، عن الزهري، عن سالم، عن ابن عمر مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن عمر، وهو الواقدي، أو شيخه عمر بن قيس، وهو أبو جعفر المعروف بـ \"سندل\"؛ فإنهما متروكان؛ كما في \"التقريب\"، والأول كذبه الإمام أحمد وغيره.","vol":"8","page":149},{"text":"<span data-type=\"title\" id=toc-3681>٣٦٦٩ </span>- (زوجوا أبناءكم وبناتكم. قيل يا رسول الله! فكيف بناتنا؟ قال: حلوهن الذهب والفضة، وأجيدوا لهن الكسوة، وأحسنوا إليهن بالنحلة؛ ليرغب فيهن) .\nضعيف\nأخرجه الديلمي (٢/ ١٨١) عن أحيد بن علي بن الحسن القاضي الربذي: حدثنا أحمد بن محمد بن الحسن الأبلي بالأبلة: حدثنا أبو عاصم: حدثنا عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر مرفوعًا.\nقلت: وإسناده ضعيف؛ من دون أبي عاصم لم أعرفهما. وأعله المناوي بعبد العزيز بن أبي رواد؛ وليس بشيء.","vol":"8","page":149},{"text":"<span data-type=\"title\" id=toc-3682>٣٦٧٠ </span>- (زودوا موتاكم لا إله إلا الله) .\nضعيف\nرواه الديلمي (٢/ ١٨٢) عن يزيد بن عبد الملك، عن يزيد بن رومان، عن أبيه، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن عبد الملك - وهو النوفلي -؛ قال الحافظ:\n\"ضعيف\".","vol":"8","page":149},{"text":"ورومان أبو يزيد؛ لم أر من ذكره، وأخشى أن يكون مقحمًا أو وهمًا في الإسناد، فإنهم لم يذكروا في ترجمة ابنه يزيد أنه روى عن أبيه، بل إنهم قالوا: أرسل عن أبي هريرة.\n<span data-type=\"title\" id=toc-3683>٣٦٧١ </span>- (زين الحاج أهل اليمن) .\nضعيف\nرواه الخطيب في \"التخليص\" (١١٧/ ١) عن محمد بن أيوب: أخبرنا معاذ بن محمد بن حيان الهذلي: حدثني أبي، عن جدي قال: كنا عند عبد الله بن عمر، فذكروا حج أهل اليمن وما يصنعون فيه، فسبهم بعض القوم، فقال ابن عمر: لا تسبوا أهل اليمن وما يصنعون؛ فإني سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: معاذ هذا؛ قال العقيلي في \"الضعفاء\" (ص ٤١٨):\n\"في حديثه نظر، ولا يتابع على رفع حديثه\".\nوأبوه محمد؛ لم أر من ذكره.\nوحيان الهذلي؛ قال ابن حبان في \"الثقات\" (١/ ٤٨- طبع الهند):\n\"والد سليم بن حيان، يروي عن أبي هريرة. روى عنه سليم بن حيان\".\nقلت: واسم والد حيان بسطام البصري. وقد أشار الذهبي إلى أنه مجهول بقوله في \"الميزان\":\n\"تفرد عنه ابنه\"؛ يعني سليمًا. وهذا الحديث يرويه عنه ابنه محمد كما ترى، فإن كان محفوظًا؛ فيكون له راو وابن آخر.\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" (١٠/ ٥٥) عن حيان بن بسطام","vol":"8","page":150},{"text":"الهذلي قال: كنا عند عبد الله بن عمر، فذكروا حاج اليمن ... الحديث مثله، وقال:\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، وإسناده حسن؛ فيه ضعفاء وثقوا\"!\n<span data-type=\"title\" id=toc-3684>٣٦٧٢ </span>- (زينوا العيدين بالتهليل، والتقديس، والتحميد، والتكبير) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٢/ ٢٨٨)، وزاهر الشحامي في \"تحفة العيد\" (ق١٩٣/ ١ ورقم١٩- منسوختي)، وأبو الحسن النرسي في \"حديث أبي محمد بن معروف\" (١٣٠-١٣١) عن علي بن الحسن الشامي قال: حدثنا سفيان ابن سعيد، عن أيوب بن أبي تميمة، عن أبي قلابة. وسفيان، عن حميد الطويل وعاصم الأحول، عن أنس مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث الثوري وأبي قلابة وأيوب؛ لم نكتبه إلا من حديث علي ابن الحسن الشامي نزيل مصر، تفرد به وبغيره عن الثوري\".\nقلت: يشير بذلك إلى أنه ضعيف، بل هو أسوأ حالًا، فقد قال الدارقطني:\n\"يكذب، يروي عن الثقات بواطيل\". وقال الحاكم وأبو سعيد النقاش:\n\"روى أحاديث موضوعة\".","vol":"8","page":151},{"text":"<span data-type=\"title\" id=toc-3685>٣٦٧٣ </span>- (زينوا مجالسكم بالصلاة علي، فإن صلاتكم علي نور لكم يوم القيامة) .\nموضوع\nأخرجه الديلمي (٢/ ١٨٠) عن محمد بن الحسن النقاش، عن الفضل بن عبد الرحمن، عن القاسم بن الحسين، عن نافع، عن نعيم المخزومي، عن مالك، عن نافع، عن ابن عمر مرفوعًا.","vol":"8","page":151},{"text":"قلت: وهذا موضوع؛ آفته النقاش هذا، قال الذهبي في \"الميزان\":\n\"كذاب\".\nومن فوقه إلى مالك، لم أعرفهم.\nوأما المناوي فذكر أن في إسناده - غير النقاش - عبد الرحمن بن غزوان والحسين بن عبد الرحمن، وهذان مما لا ذكر لهما في هذا الإسناد، ومن المحتمل أن الحسين محرف عن \"الفضل\" أو العكس. والله أعلم.\nوقد سئل السيوطي ﵀ عن هذا الحديث؟ فأجاب بأنه ضعيف كما في \"الحاوي للفتاوي\" له (٢/ ١٠٦-١٠٧)، وفيه تساهل كبير؛ لا يخفى على من عرف حال النقاش المذكور.\n<span data-type=\"title\" id=toc-3686>٣٦٧٤ </span>- (الزائر أخاه المسلم الآكل من طعامه أعظم أجرًا من المزور المطعم في الله ﷿) .\nباطل\nأخرجه الخطيب في \"تاريخ بغداد\" (٤/ ٢١)، والديلمي (٢/ ١٨٧) من طريق عامر بن محمد أبي نصر الكوار البصري: حدثني أبي، عن جدي قال:\nزار ثابت ويزيد الرقاشي أنس بن مالك، فلم يجداه في بيته، فلما جاء أظهر لهما الغضب وقال: ألا قلتما لي حتى أعدلكما؟ ثم قال: سمعت رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عامر هذا؛ قال الذهبي:\n\"بصري لا يعرف، وخبره باطل عن أبيه عن جده عن أنس ... \".\nقلت: فذكر هذا، وأقره الحافظ في \"اللسان\"؛ إلا أن فيه \"المصري\" بدل","vol":"8","page":152},{"text":"\"بصري\"، وكأنه محرف، فما في \"الميزان\" مطابق لما في المصدرين المذكورين للحديث.\n<span data-type=\"title\" id=toc-3687>٣٦٧٥ </span>- (الزاني بحليلة جاره؛ لا ينظر الله إليه يوم القيامة، ولا يزكيه، ويقول له: ادخل النار مع الداخلين) .\nضعيف\nأخرجه الديلمي (٢/ ١٨٦) من طريق الخرائطي؛ هذا في \"مساوىء الأخلاق\" (٢٢٤/ ٤٩١): حدثنا عمر بن مدرك أبو حفص القاص: حدثنا قتيبة بن سعيد: حدثنا ابن لهيعة، عن ابن أنعم، عن أبي الرحمن الحبلي، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن أنعم - واسمه عبد الرحمن بن زياد بن أنعم -، وابن لهيعة - واسمه عبد الله -.\nلكن شيخ الخرائطي (عمر بن مدرك) أسوأ منهما؛ فقد قال ابن معين فيه:\n\"كذاب\".\nرواه الخطيب (١١/ ٢١٢) بإسناده عنه، وروى عن غيره أنه قال:\n\"سمعت أبا حفص القصاص يقول في قصصه: \"حدثنا أبو المغيرة\" ولم يدركه\".\nوأعله المناوي في \"فيض القدير\" بابني لهيعة وأنعم!\n(تنبيه): وقع في إسناد \"المساوىء\" خطأ مطبعي فاحش في اسم الصحابي والتابعي؛ هكذا: \"ابن عبد الجليل عن عبد الرحمن بن عمرو\"! فصححته من \"الديلمي\" وكتب الرجال، كما تحرف اسم الصحابي في \"الجامع الكبير\" (١/ ٤١٨) إلى \"ابن عمر\"! وفي \"الجامع الصغير\" \"عمرو\"!","vol":"8","page":153},{"text":"وكذا في شرحه \"الفيض\"، وقيده بـ \"ابن العاص\"! وأما في متنه فوقع على الصواب: \"ابن عمرو\".\n<span data-type=\"title\" id=toc-3688>٣٦٧٦ </span>- (الرفق فيه الزيادة والبركة، ومن يحرم الرفق يحرم الخير) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١١٧/ ١) عن عمرو بن ثابت، عن عمه، عن أبي بردة، عن جرير مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عمرو بن ثابت قال الحافظ:\n\"ضعيف\".\nوعمه؛ لم أعرفه.\nوإنما أوردت الحديث من أجل الشطر الأول منه، وإلا؛ فالشطر الآخر صحيح من حديث عبد الرحمن بن هلال، عن جرير - ﵁ -؛ رواه مسلم وغيره، وقد خرجته في تعليقي على \"الإحسان\" رقم (٥٤٩) .","vol":"8","page":154},{"text":"<span data-type=\"title\" id=toc-3689>٣٦٧٧ </span>- (الرفق في المعيشة خير من بعض التجارة) .\nضعيف\nأخرجه ابن عدي (٧٢/ ١)، والبيهقي في \"شعب الإيمان\" (٢/ ٢٧٨/ ٢) عن ابن لهيعة، عن محمد بن المنكدر، عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة سيىء الحفظ.","vol":"8","page":154},{"text":"<span data-type=\"title\" id=toc-3690>٣٦٧٨ </span>- (سابقنا سابق، ومقتصدنا ناج، وظالمنا مغفور له) .\nضعيف جدًا\nرواه العقيلي في \"الضعفاء\" (٣٥١)، والديلمي (٢/ ٢١٠) عن عمرو بن الحصين: حدثنا الفضل بن عميرة القيسي، عن ميمون بن سياه، عن","vol":"8","page":154},{"text":"أبي عثمان النهدي قال: سمعت عمر بن الخطاب يقول: ... فذكره مرفوعًا. وقال العقيلي:\n\"الفضل بن عميرة لا يتابع على حديثه هذا، ويروى من غير هذا الوجه بنحو هذا اللفظ بإسناد أصلح من هذا\".\nقلت: وأما ابن حبان؛ فذكره في \"الثقات\"! ورده الذهبي بقوله:\n\"بل هو منكر الحديث\".\nوذكره الساجي في \"الضعفاء\" أيضًا، وقال:\n\"في حديثه ضعف، وعنده مناكير\".\nوعمرو بن الحصين؛ متروك.\nورواه الرافعي في \"تاريخ قزوين\" (٣/ ٣٣١) من طريق حفص بن خالد، عن ميمون بن سياه، عن عمر به.\nوحفص هذا؛ مجهول؛ كما في \"الميزان\".\nقلت: والإسناد الأصلح الذي أشار إليه العقيلي لم أعرفه، وقد أورد السيوطي كل أو جل ما روي في معناه في تفسير قوله تعالى: (ثم أورثنا الكتاب الذي اصطفينا من عبادنا، فمنهم ظالم لنفسه ...) الآية، وليس في شيء منها ما يشهد لقوله: \"وظالمنا مغفور له\"؛ إلا حديث أنس عند ابن النجار؛ فإنه بهذا اللفظ، والله أعلم.\nولعله يشير إلى ما أخرجه الحاكم (٢/ ٤٢٦) من طريق جرير: حدثني الأعمش، عن رجل قد سماه، عن أبي الدرداء ﵁ قال: سمعت","vol":"8","page":155},{"text":"رسول الله - ﷺ - يقول في قوله ﷿: (فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات) قال:\n\"السابق والمقتصد يدخلان الجنة بغير حساب، والظالم لنفسه يحاسب حسابًا يسيرًا، ثم يدخل الجنة\". وقال:\n\"وقد اختلفت الروايات عن الأعمش في إسناده؛ فروي عن الثوري عن الأعمش عن أبي ثابت عن أبي الدرادء. وقيل: عن الثوري - أيضًا - عن الأعمش. وقيل: عن شعبة عن الأعمش عن رجل من ثقيف عن أبي الدرداء قال: ذكر أبو ثابت عن أبي الدرادء. وإذا كثرت الروايات في الحديث ظهر أن له أصلًا\".\nقلت: ولكن مدارها كلها إما على رجل لم يسم؛ فهو مجهول، وإما على أبي ثابت؛ فهو مجهول أيضًا؛ أورده ابن أبي حاتم في \"الكنى\" برواية الأعمش عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-3691>٣٦٧٩ </span>- (ساعات الأذى في الدنيا، يذهب بساعات الإثم في الآخرة) .\nضعيف\nرواه ابن شاهين في \"الترغيب\" (٢٩٨/ ١)، وعنه الديلمي (٢/ ٢٠٦) عن إسماعيل بن إسحاق الأنصاري: حدثنا عثم بن عبد الله القرشي: حدثنا رقبة العبد ي - يعني ابن مصقلة -، عن الحسن وثابت البناني، عن أنس بن مالك قال: قال رسول الله - ﷺ - ...\nقلت: وهذا إسناد ضعيف؛ الأنصاري هذا قال العقيلي:\n\"منكر الحديث\". ثم ذكر له حديثًا آخر، وقال:","vol":"8","page":156},{"text":"\"وهذا حديث باطل ليس له أصل، وليس هذا الشيخ ممن يقيم الحديث\".\nوعثم بن عبد الله القرشي لم أعرفه. ووقع في \"الديلمي\": عثمان بن عنبسة ابن عنبسة. ولم أجده أيضًا.\nوقد روي من طريق أخرى عن الحسن مرسلًا نحوه، وسيأتي تخريجه في الذي بعده.\n<span data-type=\"title\" id=toc-3692>٣٦٨٠ </span>- (ساعات الأمراض يذهبن ساعات الخطايا) .\nضعيف جدًا\nرواه ابن أبي الدنيا في \"المرض والكفارات\" (١٦١/ ١)، وتمام في \"فوائده\" (٢/ ٦٣/ ٢) من طريق الهيثم بن الأشعث الصنعاني، عن فضال بن جبير الغداني، عن بشير بن عبد الله بن أبي أيوب الأنصاري، عن أبيه، عن جده مرفوعًا. ومن هذا الوجه رواه الخطيب في \"التلخيص\" (٧١/ ٢) .\nقلت: وهذا إسناد ضعيف جدًا عبد الله بن أبي أيوب الأنصاري لا يعرف، وقد أغفلوه، فلم يذكروه حتى ولا في الرواة عن أبيه أبي أيوب الأنصاري.\nوابنه بشير؛ قال الحافظ ابن حجر العسقلاني في \"اللسان\":\n\"مجهول، روى حديثه البيهقي في \"الشعب\"، وابن أبي الدنيا في \"الأمراض والكفارات\". يعني هذا.\nوفضال بن جبير الغداني، قال ابن حبان:\n\"لا يجوز الاحتجاج به بحال، يروي أحاديث لا أصل لها، يزعم أنه سمع أبا أمامة، يروي عنه ما ليس من حديثه\". وقال ابن عدي:\n\"أحاديثه غير محفوظة\".","vol":"8","page":157},{"text":"والهيثم بن الأشعث مجهول أيضًا كما قال الذهبي.\nوأورده المنذري في \"الترغيب والترهيب\" (٤/ ١٤٩) مصدرًا إياه بصيغة التمريض (روي) .\nوقد روي عن الحسن مرسلًا بلفظ: \" ... الأذي ... \" بدل: \"الأمراض\"، والباقي مثله سواء.\nأخرجه ابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ٥): حدثني أبو جعفر أحمد بن سعد: أنبأنا قران بن تمام، عن أبي بشر الحلبي عنه.\nوهذا مع إرساله؛ فأبو بشر الحلبي لم أعرفه. وسائر رجاله ثقات.\nثم رأيته في \"مسائل الإمام أحمد\" لابنه صالح (ص ١٢٧)؛ قال أحمد: حدثنا قران به.\n<span data-type=\"title\" id=toc-3693>٣٦٨١ </span>- (ساعة السبحة؛ حين تزول الشمس عن كبد السماء، وهي صلاة المخبتين، وأفضلها في شدة الحر) .\nضعيف جدًا\nرواه ابن شاهين في \"الترغيب\" (٢٨٢/ ١) عن هشام بن عبد الملك أبي تقى: حدثنا عتبة بن السكن: حدثنا الأوزاعي، عن سليمان بن موسى، عن كثير بن مرة الحضرمي، عن عوف بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عتبة بن السكن؛ قال البيهقي في \"السنن\" (٧/ ٢٤٣):\n\"قال أبو الحسن الدارقطني: عتبة متروك الحديث\". قال البيهقي:\n\"عتبة بن السكن منسوب إلى الوضع\". ثم قال في حديث آخر ساقه له:","vol":"8","page":158},{"text":"\"وهذا باطل لا أصل له\".\n<span data-type=\"title\" id=toc-3694>٣٦٨٢ </span>- (ساعة في سبيل الله خير من سبعين حجة) .\nضعيف\nرواه الديلمي (٢٠٦) من طريق أبي يعلى: حدثنا إبراهيم بن سعيد الجوهري: حدثنا أبو توبة: حدثنا محمد بن بكير الهلالي، عن طاوس ومكحول، عن ابن عمر مرفوعًا.\nقلت: وهذا سند ضعيف؛ محمد بن بكير الهلالي لم أعرفه، وفي \"الميزان\":\n\"محمد بن بكر بن الفضل الهلالي، عن محمد بن أبي الشوارب. قال ابن غلام الزهري: ليس بالمرضي\".\nقلت: وليس به؛ فإنه متأخر جدًا عن هذا؛ فإن أبي الشوارب - وهو محمد بن عبد الملك - توفي سنة (٢٤٤)، فهو من طبقة شيوخ أبي يعلى، فالمترجم من طبقة أبي يعلى نفسه، بينما يوجد بينهما في هذا الحديث واسطتان كما ترى. والله أعلم.","vol":"8","page":159},{"text":"<span data-type=\"title\" id=toc-3695>٣٦٨٣ </span>- (سام أبو العرب، وحام أبو الحبش، ويافث أبو الروم) .\nضعيف\nرواه الترمذي (٣/ ١٧٢)، والحاكم (٢/ ٥٤٦)، وأحمد (٥/ ٩ و١٠-١١)، ومن طريقه ومن طريق الطبراني أيضًا: الحافظ العراقي في \"محجة القرب إلى محبة العرب\" (٣/ ٢)، وأبو بكر الشافعي في \"حديثه\" (١٢/ ٢)، وابن سعد (١/ ٤٢)، وابن عدي (١٢٠/ ٢)، وابن عساكر (١٧/ ٣٣٥/ ٢) كلهم من طريق الحسن، عن سمرة مرفوعًا. وقال العراقي تبعًا للترمذي:\n\"هذا حديث حسن\"، وقال الحاكم:","vol":"8","page":159},{"text":"\"صحيح الإسناد\"، ووافقه الذهبي!\nقلت: وفيه نظر بين؛ لأن في سماع الحسن من سمرة خلافًا معروفًا، ثم هو مدلس وقد عنعنه. فلو سلمنا صحة سماعه من سمرة في الجملة، فعنعنته هذه تعل الحديث وتصيره ضعيفًا.\nوفي رواية للترمذي بلفظ: عن النبي - ﷺ - في قول الله تعالى: (وجعلنا ذريته هم الباقين) قال: \"حام، وسام، ويافث\"؛ بالثاء.\nوقد روي الحديث بلفظ أتم، وهو:\n\"ولد لنوح ثلاثة: سام، وحام، ويافث، فولد سام: العرب وفارس والروم، والخير فيهم، وولد يافث: يأجوج ومأجوج والترك والصقالبة، ولا خير فيهم، وولد حام: القبط والبربر ولا خير فيهم\".\nرواه البزار (٢٩)، وأبو بكر الزبيري في \"جزء من فوائده\" (٢٥/ ٢)، وعنه ابن عساكر (١٧/ ٣٣٥/ ٢) عن محمد بن يزيد بن سنان قال: حدثنا يزيد بن سنان قال: حدثني يحيى بن سعيد، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا. ورواه من هذا الوجه البزار في \"مسنده\" (٢٩)، وقال:\n\"تفرد به يزيد بن سنان، وتفرد به ابنه عنه، ورواه غيره مرسلًا، وإنما جعله من قول سعيد بن المسيب\".\nوقال الهيثمي: \"يزيد ضعفه يحيى وجماعة، ووثقه أبو حاتم\".\nوذكره الحافظ العراقي في \"محجة القرب إلى فضل العرب\" (٤/ ١)، ثم قال:","vol":"8","page":160},{"text":"\"قلت: قد ورد من غير طريق يزيد بن سنان، رواه ابن عدي في \"الكامل\"، وابن عساكر من رواية سليمان بن أرقم عن الزهري عن سعيد بن المسيب عن أبي هريرة، وسليمان بن أرقم متروك الحديث، ورواه ابن عدي أيضًا في \"الكامل\" في ترجمة يزيد بن سنان أيضًا، وقال النسائي: \"عامة حديثه غير محفوظ\"، وقال: \"يزيد بن سنان متروك\". انتهى. ولا يصح هذا الحديث عن أبي هريرة من سائر طرقه، وهو مخالف لحديث سمرة، وحديث سمرة أولى بالصواب. والله أعلم\".\nقلت: وحديث سمرة المشار إليه تقدم بلفظ: \"سام أبو العرب ... \"، وهو منقطع الإسناد، فراجعه.\nوحديث سليمان بن أرقم في \"الكامل\" (١٥٤/ ١) وقال فيه:\n\"عامة ما يرويه لا يتابعه عليه أحد\".\n<span data-type=\"title\" id=toc-3696>٣٦٨٤ </span>- (سافروا مع ذوي الجدود والميسرة) .\nموضوع\nأخرجه الديلمي (٢/ ١٨٩) عن إبراهيم بن محمد بن الحسن: حدثنا الحسين بن القاسم: حدثنا إسماعيل بن أبي زياد، عن ثور بن يزيد، عن خالد بن معدان، عن معاذ بن جبل مرفوعًا.\nقلت: وهذا موضوع، آفته إسماعيل بن أبي زياد، وهو متهم.\nوالحديث أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ١٢٤-١٢٥) رقم (٥٨٦-بترقيمي)، وقال:\n\"إسماعيل كذاب، والحسين وإبراهيم مجروحان\".","vol":"8","page":161},{"text":"قلت: ثم غفل؛ فأورده في \"الجامع الصغير\" من رواية الديلمي نفسه!\n<span data-type=\"title\" id=toc-3697>٣٦٨٥ </span>- (سأل - ﷺ - جبريل عن هذه الآية: (ونفخ في الصور فصعق من في السماوات ومن في الأرض إلا من شاء الله) [الزمر: ٦٨]: من الذي لم يشأ الله أن يصعقهم؟ قال: هم الشهداء يتقلدون أسيافهم حول العرش) .\nضعيف جدًا\nرواه الواحدي في \"تفسيره\" (٤/ ١٨/ ٢) عن محمد بن إسحاق الرملي: أخبرنا هشام بن عمار: أخبرنا إسماعيل بن عياش، عن عمر بن محمد، عن زيد ابن أسلم، عن أبيه، عن أبي هريرة مرفوعًا.\nورواه الديلمي (٢/ ١٩٢) من طريق بقية بن الوليد: حدثنا عمر بن محمد به.\nقلت: وهذا إسناد ضعيف جدًا؛ عمر بن محمد هو ابن صبهان الأسلمي أبو جعفر المدني؛ وهو متروك الحديث، كما قال النسائي وأبو حاتم والدارقطني، وقال البخاري:\n\"منكر الحديث\". وضعفه آخرون.\nوقد عزاه لأبي يعلى السيوطي في \"الجامع\"، وابن كثير أيضًا في \"التفسير\" (٧/ ٢٦٧)، لكن وقع فيه \"عمرو بن محمد\"، وبناء عليه لم يعرفه، فقال عقبه:\n\"رجاله كلهم ثقات إلا شيخ إسماعيل بن عياش؛ فإنه غير معروف\".\nثم وجدت شيئين يرجحان أن ما في \"تفسير ابن كثير\" خطأ مطبعي:\nأحدهما: أنه وقع على الصواب في طبعة مصطفى محمد منه (٤/ ٦٤) .","vol":"8","page":162},{"text":"والآخر: أن الحافظ ابن حجر ساق الحديث من رواية أبي يعلى أيضًا في \"المطالب العالية المسندة\" (٢/ ٤٥/ ٢)؛ كما في \"تفسير ابن كثير\" طبعة مصطفى.فيتعجب من الحافظ ابن كثير كيف لم أعرفه! ولعل السبب أنه وقع في \"تهذيب شيخه المزي\": \"عمر بن صبهان\"؛ منسوبًا إلى جده، وقال: \"ويقال: عمر بن محمد بن صبهان الأسلمي\".\nثم داخلني شك في كون (عمر) هذا هو (ابن صبهان الأسلمي)؛لأنني وجدت أنه قد شاركه في الرواية عن زيد بن أسلم (عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب العدوي)، وعنه أيضًا إسماعيل بن عياش كما في \"تهذيب المزي\"، ولم أجد حتى الآن ما يعين المراد منهما.\nوقد خالف إسماعيل وبقية أبو أسامة؛ فقال: عن عمر بن محمد به؛ دون قوله: \"يتقلدون أسيافهم..\".\nأخرجه الحاكم (٢/ ٤٥٣) وصححه، ووافقه الذهبي، والعسقلاني في \"الفتح\" (١١/ ٣٧١) . وفي رواية أبي يعلى زيادة في المتن؛ ستأتي فيما بعد (٥٤٣٧) .\n<span data-type=\"title\" id=toc-3698>٣٦٨٦ </span>- (سبحان الله! فأين الليل إذا جاء النهار!) .\nضعيف\nرواه الطبري (ج٧ رقم٧٨٣١ صفحة٢٠٩) قال: حدثني يونس قال:أخبرنا ابن وهب قال:أخبرني مسلم بن خالد، عن ابن خثيم، عن سعيد ابن أبي راشد، عن يعلى بن مرة قال: لقيت التنوخي رسول هرقل إلى رسول الله - ﷺ - بحمص، شيخًا كبيرًا قد فند. قال: قدمت على رسول الله - ﷺ - بكتاب هرقل، فناول الصحيفة رجلًا عن يساره. قال: قلت: من صاحبكم الذي يقرأ؟ قالوا: معاوية. فإذا كتاب صاحبي: إنك كتبت تدعوني إلى الجنة عرضها","vol":"8","page":163},{"text":"السماوات والأرض أعدت للمتقين، فأين النار؟ فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ سعيد بن أبي راشد مجهول، لم يذكروا عنه راويًا غير ابن خثيم هذا، واسمه عبد الله بن عثمان، بل صرح في \"الميزان\" أنه لم يرو عنه غيره، فقوله في \"الكاشف\": \"صدوق\"؛ ليس كما ينبغي، وأما ابن حبان؛ فذكره في \"الثقات\" (١/ ٨٦) على قاعدته في توثيق المجهولين، ولذلك لم يوثقه الحافظ في \"التقريب\"، وإنما قال:\n\"مقبول\" يعني عند المتابعة، وإلا؛ فلين الحديث.\nومسلم بن خالد: هو الزنجي، وفيه ضعف من قبل حفظه، قال الحافظ:\n\"فقيه، صدوق، كثير الأوهام\".\nوقد خالفه من هو مثله، وهو يحيى بن سليمان؛ فقال: عن عبد الله بن عثمان بن خثيم، عن سعيد بن أبي راشد قال: لقيت التنوخي رسول هرقل ... فأسقط من الإسناد يعلى بن مرة.\nأخرجه أحمد (٣/ ٤٤١-٤٤٢) .\nويحيى بن سليمان: هو ابن يحيى بن سعيد الجعفي؛ قال الحافظ:\n\"صدوق يخطىء\". وهو من شيوخ البخاري.\nثم وجدت له شاهدًا من حديث أبي هريرة، عند البزار (٣/ ٤٣)، خرجته في (الصحيحة٢٨٩٢) دون القصة، والله أعلم.","vol":"8","page":164},{"text":"<span data-type=\"title\" id=toc-3699>٣٦٨٧ </span>- (سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، في ذنب المؤمن؛ كالآكلة في جنب ابن آدم) .\nموضوع\nأخرجه الديلمي (٢/ ٢٠٧-٢٠٨) من طريق ابن السني: حدثنا محمد بن إبراهيم الأنماطي: حدثنا أبو سالم العلاء بن مسلمة، عن علي بن عاصم، عن أبي علي الرحبي، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته العلاء بن مسلمة، وهو الرواس، ترجمة الخطيب (١٢/ ٢٤٢)، وروى عن الأزدي الحافظ أنه قال:\n\"رجل سوء لا يبالي ما روى وعلى ما أقدم، لا يحل لمن عرفه أن يروي عنه\".\nوقال ابن حبان:\n\"يروي الموضوعات عن الثقات\". وقال ابن طاهر:\n\"كان يضع الحديث\".\nوالحديث عزاه السيوطي لابن السني، ورمز لحسنه كما قال المناوي! فإن صح ذلك عن السيوطي؛ فذلك من أوهامه الفاحشة، ومن أجل ذلك وغيره لا يوثق برموزه، كما شرحته في مقدمة \"صحيح الجامع الصغير\" و\"ضعيفه\".","vol":"8","page":165},{"text":"<span data-type=\"title\" id=toc-3700>٣٦٨٨ </span>- (سبحي الله عشرًا، واحمديه عشرًا، وكبريه عشرًا، ثم سليه حاجتك، يقول: نعم، نعم) .\nضعيف\nأخرجه النسائي (١/ ١٩١)، والترمذي (١/ ٩٦)، وابن خزيمة في \"صحيحه\" (٨٥٠)، وابن حبان (٢٣٤٢)، والحاكم (١/ ٢٥٥ و٣١٨)، وأحمد (٣/ ١٢٠) من طريق عكرمة بن عمار، عن إسحاق بن عبد الله بن أبي طلحة، عن","vol":"8","page":165},{"text":"أنس بن مالك قال:\nجاءت أم سليم إلى النبي - ﷺ -، فقالت: يا رسول الله! علمني كلمات أدعو بهن في صلاتي، قال: ... فذكره، وقال الترمذي:\n\"حديث حسن غريب\". وقال الحاكم:\n\"صحيح على شرط مسلم\"،ووافقه الذهبي.\nوأقول: هو كما قالا؛ لولا أن عكرمة بن عمار فيه ضعف من قبل حفظه، كما أشار إليه الحافظ بقوله:\n\"صدوق يغلط، وفي روايته عن يحيى بن أبي كثير اضطراب، ولم يكن له كتاب\".\nقلت: فبحسب مثله أن يكون حسن الحديث، وأما الصحة؛ فلا. وهذا إذا لم يخالف من هو أوثق منه وأحفظ، وليس الأمر كذلك هنا؛ فقد قال الحافظ ابن حجر في \"النكت الظراف\" (١/ ٨٥):\n\"قلت: قال ابن أبي حاتم عن أبيه: رواه الأوزاعي عن إسحاق بن أبي طلحة، عن أم سليم - وهو مرسل. وهو أشبه من حديث عكرمة بن عمار\".\nقلت: فمن صححه أو حسنه جرى على ظاهر إسناده المتصل، ولم يعلم هذه العلة التي نبه عليها الحافظ رحمه الله تعالى، وهي علة قادحة عند أهل الحديث، وهي الإرسال.\nنعم؛ قد روي الحديث من طريق أخرى عن أنس مسندًا، ولكنها واهية لا تقوم بها حجة؛ لأن راويه عبد الرحمن بن إسحاق، عن حسين بن أبي سفيان، عنه قال:","vol":"8","page":166},{"text":"رأى رسول الله - ﷺ - أم سليم وهي تصلي في بيتها، فقال: \"ياأم سليم إذا صليت المكتوبة فقولي: سبحان الله عشرًا ... \" الحديث مثله.\nأخرجه أبة يعلى (٧/ ٤٢٩٢)، والبزار (ص ٢٩٩-زوائده) من طريق محمد ابن فضيل عنه. وتابعه القاسم بن مالك عنه.\nأخرجه ابن أبي حاتم في \"العلل\" (٢/ ١٩١) عن أبي زرعة قال: حدثنا فروة ابن أبي المغراء، عن القاسم بن مالك به. قال:\n\"رواه عامر بن سعيد عن القاسم به؛ إلا أنه قال: سعيد بن أبي حسين. بدل حسين بن أبي سفيان، وأشار أبو زرعة إلى أن (حسين بن أبي سفيان) أرجح.\nقلت: وحسين هذا ضعفه البخاري جدًا؛ فقال في \"التاريخ\":\n\"فيه نظر\". وقال في \"الضعفاء\":\n\"حديثه ليس بالمستقيم\".\nوضعفه جمع آخر من الأئمة. وأما ابن حبان؛ فذكره في \"الثقات\"!\nوعبد الرحمن الراوي عنه؛ هو أبو شيبة الواسطي، ضعيف جدًا، نقل النووي الاتفاق على تضعيفه، وجزم الهيثمي في \"المجمع\" (١٠/ ١٠١) بأنه ضعيف، وتبعه الحافظ في \"التقريب\". واقتصر الأول عليه في إعلال الحديث! وفاته أن شيخه مثله في الضعف.\nوقد صح الحديث نحوه بأتم منه دون قوله: \"ثم سليه حاجتك..\"، وهو مخرج في \"الصحيحة\" (٣٣٣٨) .","vol":"8","page":167},{"text":"<span data-type=\"title\" id=toc-3701>٣٦٨٩ </span>- (سبعة لعنتهم وكل نبي مجاب: الزائد في كتاب الله، والمكذب بقدر الله، والمستحل حرمة الله، والمستحل من عترتي ما حرم الله، والتارك لسنتي، والمستأثر بالفيء، والمتجبر بسلطانه ليعز من أذل الله، ويذل من أعز الله) .\nضعيف\nرواه ابن منده (٢/ ٦٧/ ١): أخبرنا سليمان بن أحمد: أخبرنا أحمد بن بشر ابن رشدين المصري: أخبرنا أبو صالح الحراني: أخبرنا ابن لهيعة، عن عياش بن عباس القتباني، عن أبي معشر الحميدي، عن عمرو بن سعوي اليافعي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو معشر الحميدي لم أعرفه.\nوابن لهيعة؛ سيىء الحفظ.\nوابن رشدينت المصري - وهو أحمد بن محمد بن الحجاج بن رشدين بن سعد أبو جعفر المصري -؛ ضعيف، بل اتهمه بالكذب. ووقع في الأصل: \"ابن بشر\"، فلعله خطأ من الناسخ.","vol":"8","page":168},{"text":"<span data-type=\"title\" id=toc-3702>٣٦٩٠ </span>- (سبعون ألفًا من أمتي يدخلون الجنة بغير حساب، قالوا: ومن هم؟ قال: هم الذين لا يكتوون، ولا يرقون، ولا يسترقون ولا يتطيرون، وعلى ربهم يتوكلون) .\nمنكر بذكر (ولا يرقون)\nرواه المخلص في \"العاشر من حديثه\" (٢١٣/ ٢): حدثنا أبو إسماعيل بن العباس الوراق: حدثنا حفص بن عمرو أبو عمرو الربالي البصري - قراءة علينا - قال: حدثنا أبو سحيم المبارك بن سحيم مولى عبد العزيز بن صهيب: حدثنا عبد العزيز بن صهيب، عن أنس بن مالك مرفوعًا.","vol":"8","page":168},{"text":"قلت: وهذا سند ضعيف جدًا؛ المبارك هذا متروك؛ كما قال الحافظ في \"التقريب\"، ومن طريقه رواه البزار أيضًا كما في \"المجمع\" (١٠/ ٤٠٨)؛ إلا أنه وقع - فيه وكذا في \"كشف الأستار\" (٤/ ٢٠٨/ ٣٥٤٥) -: \"ولا يكوون\" بدل: \"ولا يرقون\"، وكلاهما منكر مخالف لحديث ابن عباس وغيرهما، في \"الصحيحين\" وغيرهما بمعناه؛ دون هذين اللفظين.\nوقد صح عندهما أن النبي - ﷺ - كان يرقي ويكوي، في غير ما حديث صحيح.\nولا يخدج فيما ذكرت ما وقع في رواية لمسلم في حديث ابن عباس المشار إليه آنفًا من الجمع بين (لا يرقون ولا يسترقون)؛ فإنها رواية شاذة، أخطأ فيها أحد رواته عنده، فغير الحديث فزاد وأنقص؛ زاد (لا يرقون)، وأسقط (لا يكتوون) !! خلافًا لرواية الجماعة لحديث ابن عباس الذين رووه بلفظ:\n\"لا يسترقون، ولا يكتوون..\".\nوإن مما يؤكد الشذوذ المذكور، مخالفته لسلئر الأحاديث الواردة في الباب، مثل حديث عمران بن حصين عند مسلم وأبي عوانة وغيرهما، وحديث ابن مسعود عند البخاري في \"الأدب المفرد\" وغيره، فليس فيهما الجمع بين اللفظين المذكورين، بل إنهما وفق حديث ابن عباس عند الجماعة. فذلك كله يؤكد شذوذ لفظ \"لا يرقون\"، مع مخالفته للسنة العلمية كما تقدم.\nوقد كنت ذكرت شيئًا من هذا التحقيق في بعض التعليقات أكثر من مرة. ثم جاءت هذه المناسبة فزدته بيانًا، والله ﷾ ولي التوفيق، والهادي إلى أقوم طريق.","vol":"8","page":169},{"text":"<span data-type=\"title\" id=toc-3703>٣٦٩١ </span>- (ستشرب من بعدي أمتي الخمر، يسمونها بغير اسمها، يكون عونهم على شربها أمراؤهم) .\nضعيف\nرواه ابن منده في \"المعرفة\" (٢/ ١٩٨/ ٢) عن سليمان بن داود، عن أيوب بن نافع بن كيسان عن أبيه نافع بن كيسان أنه سمع رسول الله - ﷺ - يقول: ...\nقلت: ومن هذا الوجه أخرجه أبو نعيم في \"الصحابة\"؛ كما في \"الإصابة\"، في ترجمة نافع بن كيسان.\nوهذا إسناد ضعيف؛ أيوب بن نافع لم أعرفه، ولا وجدت له ذكرًا في شيء من كتب الرجال التي عندي.\nوسليمان بن داود كثير، فيهم الثقة والضعيف، فلم يتبين عندي.\nوعزاه السيوطي لابن عساكر عن كيسان.","vol":"8","page":170},{"text":"<span data-type=\"title\" id=toc-3704>٣٦٩٢ </span>- (ست خصال من الخير: جهاد أعداء الله بالسيف، والصوم في يوم صيف، وحسن الصبر عند المصيبة، وترك المراء وإن كنت محقًا، وتبكير (الأصل: تذكر) الصلاة في يوم الغيم، وحسن الوضوء في أيام الشتاء) .\nضعيف\nأخرجه الهروي في \"ذم الكلام\" (١/ ٢٠/ ١)، والديلمي (٢/ ٢١١) عن بحر بن كنيز السقا، عن يحيى بن أبي كثير، عن زيد بن سلام، عن أبي مالك قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ بحر بن كنيز قال الحافظ:\n\"ضعيف\".","vol":"8","page":170},{"text":"ثم أخرجه من طريق إسحاق بن أبي فروة، عن سعيد المقبري، عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"ست من كن فيه كان مؤمنًا: إسباغ الوضوء، والمباردةإلى الصلاة في يوم دجن، وكثرة الصوم في شدة الحر، ... \" والباقي مثله.\nقلت: وهذا ضعيف جدًا؛ إسحاق - وهو ابن عبد الله بن أبي فروة - متروك.\nوللحديث طريق أخرى عن أبي سعيد مرفوعًا بلفظ:\n\"ست من كن فيه بلغ حقيقة الإيمان: ضرب أعداء الله بالسيف، وابتدار الصلاة في اليوم الدجن، وإسباغ الوضوء عند المكاره، وصيام في الحر، وصبر عند المصائب، وترك المراء وأنت صادق\".\nأخرجه ابن نصر في \"الصلاة\" (٩٨/ ٢) عن منصور بن بشير: حدثنا أبو معشر المدني، عن يعقوب بن أبي زينب، عن عمر بن شيبة قال:\nدخلوا على أبي سعيد الخدري، فقالوا: حدثنا عن رسول الله حديثًا ليس فيه اختلاف، فقال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف مجهول؛ عمر بن شيبة أظنه الذي في \"الجرح والتعديل\" (٣/ ١/ ١١٥):\n\"عمر بن شيبة بن أبي كثير مولى أشجع، روى عن نعيم المجمر وسعيد المقبري، روى عنه أبو أويس المدني، سألت أبي عنه، فقال: مجهول\".\nفإن كان هو هذا؛ فهو منقطع؛ لأن بينه وبين أبي سعيد: سعيد المقبري.\nويعقوب بن أبي زينب؛ مجهول أيضًا.\nوأبو معشر المدني - واسمه نجيح - ضعيف.","vol":"8","page":171},{"text":"<span data-type=\"title\" id=toc-3705>٣٦٩٣ </span>- (ست خصال من السحت: رشوة الإمام؛ وهي أخبث ذلك كله، وثمن الكلب، وعسب الفرس، ومهر البغي، وكسب الحجام، وحلوان الكاهن) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢١٠) من طريق محمد بن يحيى (وهو ابن منده): حدثنا يوسف بن موسى المروذي: حدثنا أيوب بن محمد الوراق: حدثنا الوليد بن الوليد الدمشقي: حدثنا ثابت بن سويد، عن الأوزاعي، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الوليد بن الوليد الدمشقي قال الدارقطني وغيره:\n\"منكر الحديث\"، وفي رواية عنه: \"متروك\". وأما أبو حاتم فقال:\n\"صدوق\".\nوتناقض ابن حبان، فأورده في \"الثقات\"، وأورده في \"الضعفاء\"، وأورد له خبرًا عن عائشة قال فيه:\n\"لا أصل له من كلام النبي - ﷺ -\". وقال أبو نعيم: روى عن محمد بن عبد الرحمن بن ثابت موضوعات.\nومن دونه؛ لم أعرفهما، وكذلك ثابت بن سويد.","vol":"8","page":172},{"text":"<span data-type=\"title\" id=toc-3706>٣٦٩٤ </span>- (ستة أشياء تحبط الأعمال: الاشتغال بعيوب الخلق، وقسوة القلب، وحب الدنيا، وقلة الحياء، وطول الأمل، وظالم لا ينتهي) .\nموضوع\nأخرجه الديلمي (٢/ ٢١١) عن محمد بن يونس الكديمي، عن","vol":"8","page":172},{"text":"الضحاك بن مخلد، عن سعدان بن بشر، عن مخلد بن خليفة، عن عدي بن حاتم مرفوعًا.\nقلت: وهذا موضوع؛ آفته الكديمي، وهو وضاع.\n<span data-type=\"title\" id=toc-3707>٣٦٩٥ </span>- (سترة الإمام سترة من خلفه) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٣١/ ٢ من ترتيبه) عن سويد بن عبد العزيز، عن عاصم الأحول، عن أنس بن مالك مرفوعًا. وقال:\n\"لم يروه عن عاصم إلا سويد\"\nقلت: وهو لين الحديث؛ كما قال الحافظ.","vol":"8","page":173},{"text":"<span data-type=\"title\" id=toc-3708>٣٦٩٦ </span>- (ستكون فتن؛ يصبح الرجل فيها مؤمنًا، ويسمي كافرًا؛ إلا من أحياه الله بالعلم) .\nضعيف جدًا\nرواه ابن ماجه (٣٩٥٤)، وابن عساكر (١٧/ ٤١٣/ ١) من طريق علي بن يزيد، عن القاسم بن عبد الرحمن أنه حدثه عن أبي أمامة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ علي بن يزيد - وهو الألهاني - متروك؛ كما قال الدارقطني، وقال البخاري: \"منكر الحديث\".","vol":"8","page":173},{"text":"<span data-type=\"title\" id=toc-3709>٣٦٩٧ </span>- (..........................................) (١) .\n_________\n(١) الحديث رقم (٢٦٩٧): \" ستكون هجرة. . . \" نقل إلى الصحيحة (٣٢٠٣) . (الناشر)","vol":"8","page":173},{"text":"<span data-type=\"title\" id=toc-3710>٣٦٩٨ </span>- (سجدتا السهو بعد التسليم، وفيهما تشهد وسلام) .\nموضوع\nأخرجه الديلمي (٢/ ٢٠٧) عن يحيى بن العلاء: حدثنا عبد الملك","vol":"8","page":173},{"text":"ابن مسلم اللخمي، عن أبي قيس، عن أبي هريرة وعبد الله بن مسعود مرفوعًا.\nقلت: وهذا موضوع؛ آفته يحيى بن العلاء؛ فإنه كذاب يضع الحديث كما قال أحمد.\nوعبد الملك بن مسلم اللخمي؛ لم أعرفه.\n<span data-type=\"title\" id=toc-3711>٣٦٩٩ </span>- (سطع نور في الجنة، فرفعوا رؤوسهم، فإذا هو من ثغر حوراء ضحكت في وجه زوجها) .\nموضوع\nرواه أبو نعيم في \"الحلية\" (٦/ ٣٧٤) وفي \"صفة الجنة\" (٧١/ ١)، وابن عدي (ق١١٢-١١٣)، والديلمي (٢/ ٢١٦) عن حلبس الكلابي: حدثنا سفيان الثوري: حدثنا مغيرة: حدثنا إبراهيم النخعي، عن علقمة، عن عبد الله بن مسعود مرفوعًا. وقال ابن عدي:\n\"حديث منكر\".\nقلت: وقال الذهبي:\n\"هذا باطل\". ذكره في ترجمة حلبس هذا؛ وقال فيه:\n\"متروك الحديث، قال ابن عدي: منكر الحديث\".\nواتهمه ابن الجوزي بوضع حديث.","vol":"8","page":174},{"text":"<span data-type=\"title\" id=toc-3712>٣٧٠٠ </span>- (سعة في الرزق، وردع سنة الشيطان؛ الوضوء قبل الطعام وبعده) .\nموضوع\nأخرجه الديلمي (٢/ ٢١٧) عن عبد الوهاب بن الضحاك: حدثنا بقية بن الوليد: حدثنا سعيد بن عمارة: حدثنا الحارث بن نعمان: سمعت أنس ابن مالك يقول: ... فذكره مرفوعًا.","vol":"8","page":174},{"text":"قلت: وهذا إسناد موضوع؛ آفته عبد الوهاب بن الضحاك؛ قال أبو حاتم:\n\"كذاب\".\nوسعيد بن عمارة والحارث بن نعمان؛ ضعيفان.\n<span data-type=\"title\" id=toc-3713>٣٧٠١ </span>- (سفر المرأة مع عبد ها ضيعة) .\nضعيف\nرواه البزار في \"الكشف\" (١٠٧٦)، وابن الأعرابي في \"المعجم\" (١٨/ ١): أخبرنا محمد (يعني: ابن إسماعيل الترمذي): أخبرنا هاشم بن عمرو: أخبرنا إسماعيل بن عياش قال: حدثني بزيع بن عبد الرحمن، عن نافع، عن ابن عمر مرفوعًا. ورواه الطبراني في \"الأوسط\" (١/ ١١٢/ ٢) من طريق آخر عن ابن عياش به، وقال:\n\"لم يروه عن نافع إلا بزيع، تفرد به إسماعيل\".\nقلت: وهو ثقة في الشاميين، ضعيف في غيرهم، ولم يظهر لي عن أيهم روايته هذه، فإن شيخه بزيع بن عبد الرحمن؛ لم أجد من ذكر بلده، وقد أورده ابن حبان في \"الثقات\" (٢/ ٣٢) وقال:\n\"يروي عن سوادة، روى عنه إسماعيل بن عياش\".\nوقد ضعفه أبو حاتم كما في \"الميزان\"، وساق له هذا الحديث.\nثم رأيت الحديث في \"العلل\" لابن أبي حاتم (٢/ ٢٩٨) من هذا الوجه، وقال:\n\"قال أبي: هذا حديث منكر، ويرويه ضعيف الحديث\".","vol":"8","page":175},{"text":"<span data-type=\"title\" id=toc-3714>٣٧٠٢ </span>- (سلم علي ملك، ثم قال: لم أزل أستأذن ربي في لقائك، حتى كان هذا أوان أذن لي، وإني أبشرك أنه ليس أحد أكرم على الله منك) .\nضعيف\nأخرجه ابن منده في \"المعرفة\" (٢/ ٢٧/ ١)، والديلمي (٢/ ٢١٧) عن محمد بن إسحاق، عن عبد الرحمن بن الحارث: حدثت عن عبد الرحمن بن حباب الأشعري، عن عبد الرحمن بن غنم الأشعري - وكانت له صحبة - قال:\nكنا جلوسًا عند رسول الله - ﷺ - في المسجد، ومعه ناس من أهل المدينة، وهم من أهل النفاق، فإذا سحاب، فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف، لعنعنة ابن إسحاق، والانقطاع بين عبد الرحمن ابن الحارث وعبد الرحمن الأشعري، وهذا لم أعرفه. واسم ابيه لم يتبين لي بواسطة (القارئة) هل هو \"حباب\" أم \"خباب\".","vol":"8","page":176},{"text":"<span data-type=\"title\" id=toc-3715>٣٧٠٣ </span>- (سلمان سابق فارس) .\nضعيف\nرواه ابن سعد (٧/ ٣١٨)، وعنه ابن عساكر (٧/ ٢٠٣/ ١): أخبرنا إسماعيل بن إبراهيم الأسدي، عن يونس، عن الحسن مرفوعًا.\nقلت: وهذا إسناد ضعيف رجاله ثقات إلا أنه مرسل؛ لأن الحسن - وهو البصري - كثير الإرسال، وقال بعض الأئمة:\n\"مراسيله كالريح\"!","vol":"8","page":176},{"text":"<span data-type=\"title\" id=toc-3716>٣٧٠٤ </span>- (سلمان منا أهل البيت) .\nضعيف جدًا\nروي من حديث عمرو بن عوف، وأنس بن مالك، والحسين","vol":"8","page":176},{"text":"ابن علي بن أبي طالب، وزيد بن أبي أوفى.\n١- أما حديث عمرو؛ فيرويه حفيده كثير بن عبد الله، عن أبيه، عن جده:\nأن رسول الله - ﷺ - خط الخندق من أحمر السبختين طرف بني حارثة، عام ذكرت الأحزاب خطة المذابح، فقطع لكل عشرة أربعين ذراعًا، فاحتج المهاجرون والأنصار في سلمان الفارسي، وكان رجلًا قويًا، فقال المهاجرون: سلمان منا، وقالت الأنصار: لا؛ بل سلمان منا! فقال رسول الله - ﷺ -: ... فذكره.\nأخرجه ابن سعد في \"الطبقات\" (٤/ ٨٢-٨٣ و٧/ ٣١٨-٣١٩)، وابن جرير الطبري في \"التفسير\" (٢١/ ٨٥)، وأبو الشيخ في \"طبقات الأصبهانيين\" (ص ٢٥)، والطبراني في \"المعجم الكبير\" (٦/ ٢٦٠-٢٦١)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٥٤)، ومن طريقه وطريق ابن سعد: ابن عساكر في \"تاريخ دمشق\" (٧/ ٤٠٩)، والحاكم (٣/ ٥٩٨)، والبيهقي في \"دلائل النبوة\" (٣/ ٤١٨) من طرق عن كثير..\nقلت: وهذا إسناد ضعيف جدًا؛ لأن كثيرًا هذا متروك؛ قال الذهبي في \"الكاشف\":\n\"واه، قال أبو داود: كذاب\".\nقلت: وكأنه لذلك سكت عنه الحاكم ولم يصححه كعادته، وأما الذهبي فقال في \"تلخيصه\":\n\"قلت: سنده ضعيف\".\nوالحق ما ذكرته، وهو الذي يقتضيه قول الذهبي المتقدم، ويؤيده قوله في \"سير الأعلام\" (١/ ٥٤٠) بعد أن ساق الحديث:\n\"كثير متروك\".","vol":"8","page":177},{"text":"٢- وأما حديث أنس؛ فيرويه جعفر بن سليمان الضبعي: حدثنا النضر بن حميد، عن سعد الإسكاف، عن محمد بن علي، عنه مرفوعًا به.\nأخرجه البزار في \"مسنده\" (٣/ ١٨٤/ ٢٥٢٤) عنه به، وفيه قصة، وزاد في آخره: \"فاتخذه صاحبًا\". ثم قال:\n\"لا يروى عن أنس إلا بهذا الإسناد، ولا رواه إلا جعفر عن النضر، والنضر وسعد الإسكاف لم يكونا بالقويين في الحديث\".\nكذا قال، وحالهما أسوأ مما قال؛ فإن سعدًا هذا - وهو ابن طريف -؛ قال الحافظ في \"التقريب\":\n\"متروك، ورماه ابن حبان بالوضع، وكان رافضيًا\".\nوالنضر؛ قال البخاري:\n\"منكر الحديث\".\nوبه أعله الهيثمي؛ فقال (٩/ ١١٨):\n\"رواه البزار، وفيه النضر بن حميد الكندي، وهو متروك\".\nوقد اضطرب في إسناده هو أو شيخه سعد، فجعل الحسين بن علي مكان أنس، وهو التالي:\n٣- قال أبو يعلى في \"مسنده\" (١٢/ ١٤٢/ ٦٧٧٢): حدثنا الحسن بن عمر ابن شقيق الجرمي: حدثنا جعفر بن سليمان، عن النضر بن حميد الكندي، عن سعد الإسكاف، عن أبي جعفر محمد بن علي، عن أبيه، عن جده قال: ... فذكره بتمامه. وهكذا أخرجه ابن عساكر (٧/ ٤١٠-٤١١) عنه، ورواه","vol":"8","page":178},{"text":"أبو الشيخ أيضًا (٢٤-٢٥) من طريق أبي يعلى، ولكنه لم يسق القصة، ولا الزيادة. وقال الهيثمي (٩/ ١١٧):\n\"رواه أبو يعلى، وفيه النضر بن حميد الكندي، وهو متروك\".\nقلت: وشيخه مثله كما تقدم بيانه في الذي قبله.\n٤- وأما حديث زيد بن أبي أوفى؛ فيرويه مشرق بن عبد الله في \"حديثه\" (٦٢/ ٢) وابن عساكر (٧/ ٤١٢) من طريق محمد بن إسماعيل بن مرداتي، عن أبيه إسماعيل: حدثني سعد بن شرحبيل، عنه به في حديث طويل.\nقلت: وهذا إسناد مظلم؛ لم أعرف أحدًا من رجاله.\nوجملة القول؛ أن الحديث ضعيف جدًا، وبخاصة الزيادة التي في آخره، فإنها ليست في الحديث الأول مع شدة ضعف إسناده.\nنعم؛ قد صح الحديث موقوفًا على علي ﵁ من طرق عنه؛ فها أنا أذكرها إن شاء الله تعالى.\nالطريق الأولى: عن أبي البختري قال: قالوا لعلي: أخبرنا عن سلمان، قال أدرك العلم الأول، والعلم الآخر، بحر لا ينزح قعره، هو منا أهل البيت.\nأخرجه ابن أبي شيبة في \"المصنف\" (١٢/ ١٤٨/ ١٢٣٨٠)، وابن سعد (٢/ ٣٤٦ و٤/ ٨٥)، وأبو نعيم في \"الحلية\" (١/ ١٨٧)، وابن عساكر (٧/ ٤١١ و٤١٥) .\nوإسناده صحيح على شرط الشيخين، واسم أبي البختري سعيد بن فيروز.\nالثانية: عن زاذان قال:","vol":"8","page":179},{"text":"سئل علي عن سلمان الفارسي؟ فقال: ذاك أمير منا أهل البيت، من لكم بمثل لقمان الحكيم؛ علم العلم الأول، وأدرك العلم الآخر، وقرأ الكتاب الأول والكتاب الآخر، وكان بحرًا لا ينزف.\nأخرجه ابن سعد (٤/ ٨٥-٨٦)، والبغوي كما في \"مختصر المعجم\" (٩/ ١٣٤/ ٢)، ومن طريقه وطريق غيره: ابن عساكر (٧/ ٤١٦) .\nورجاله ثقات.\nالثالثة: عن أبي حرب بن أبي الأسود، عن أبي الأسود عنه.\nأخرجه البغوي وابن عساكر، وكذا أبو نعيم مقرونًا بالطريق الثانية.\nوله عن علي طريق آخر موقوفًا عليه مختصرًا في أثناء حديث لعبد الله بن سلام بلفظ: دعوه فإنه رجل منا أهل البيت. وسنده حسن.\n<span data-type=\"title\" id=toc-3717>٣٧٠٥ </span>- (سلوا الله الفردوس؛ فإنها سرة الجنة، وإن أهل الفردوس يسمعون أطيط العرش) .\nضعيف\nرواه أبو الفرج الإسفرائيني في \"جزء أحاديث يغنم بن سالم\" (٢٦/ ٢) عن أبي حفص عمر بن الحسن بن الزبير قال: حدثنا أبي قال: حدثنا إبراهيم بن طهمان، عن القاسم، عن أبي أمامة مرفوعًا.\nقلت: وهذا سند ضعيف؛ أبو حفص عمر بن الحسن بن الزبير وأبوه؛ لم أجد من ذكرهما.\nورواه الروياني في \"مسنده\" (٢٢٦/ ٢)، ومحمد بن عثمان بن أبي شيبة في كتاب \"العرش\" (١٠٨/ ٢)، والحاكم (٢/ ٣٧١) عن جعفر بن الزبير، عن القاسم،","vol":"8","page":180},{"text":"عن أبي أمامة مرفوعًا؛ دون الشطر الثاني، وقال الحاكم:\n\"لم نكتبه إلا من هذا الإسناد، ولم نجد بدًا من إخراجه\".\nوتعقبه الذهبي بقوله:\n\"قلت: جعفر هالك\".\nومن طريقه: أخرجه الطبراني بتمامه؛ كما في \"المجمع\" (١٠/ ٣٩٨) وقال:\n\"وهو متروك\".\nوالشطر الأول من الحديث له شاهد عن العرباض، فراجع \"المجمع\".\n<span data-type=\"title\" id=toc-3718>٣٧٠٦ </span>- (سمى هارون ابنيه: شبرًا وشبيرًا، وإني سميت ابني الحسن والحسين، كما سمى به هارون ابنيه) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٠١/ ٢٧٧٨)، والبخاري في \"التاريخ\" (١/ ٢/ ١٤٧)، والديلمي (٢/ ٢١٧) من طريق يحيى الحماني: حدثنا عمرو بن حريث، عن برذعة بن عبد الرحمن، عن أبي الخليل، عن سلمان الفارسي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ برذعة بن عبد الرحمن؛ قال الذهبي في \"الضعفاء والمتروكين\":\n\"منكر الحديث بمرة\".\nوعمرو بن حريث؛ مجهول؛ كما قال ابن عدي، وقال البخاري عقبه:\n\"إسناده مجهول\".","vol":"8","page":181},{"text":"وعمرو بن حريث؛ مجهول؛ كما قال ابن عدي، وقال البخاري عقبه:\n\"إسناده مجهول\".\nقلت: وفي معناه ما أخرجه البخاري في \"الأدب المفرد\" (٨٢٣)، وابن حبان (٢٢٢٧)، والحاكم (٣/ ١٦٥ و١٨٠)،وأحمد (١/ ٩٨)، والطبراني (١/ ١٠٠/ ٢٧٧٣) عن إسرائيل، عن أبي إسحاق، عن هانىء بن هانىء، عن علي قال:\nلما ولد الحسن سميته حربًا، فجاء رسول الله - ﷺ - فقال:\n\"أروني ابني، ما سميتموه؟ \". قال: قلت: حربًا، قال:\n\"بل هو حسن\". فلما ولد الحسين سميته حربًا، فجاء رسول الله - ﷺ - فقال:\n\"أروني ابني ما سميتموه؟ \". قال: قلت: حربًا. قال:\n\"بل هو الحسين\". فلما ولد الثالث سميته حربًا، فجاء النبي - ﷺ - فقال:\n\"أروني ابني ما سميتموه؟ \". قلت: حربًا! قال:\n\"بل هو محسن\"، ثم قال:\n\"سميتهم بأسماء ولد هارون: شبر وشبير ومشبر\". وقال الحاكم:\n\"صحيح الإسناد\".\nثم أخرجه الطيالسي (١٢٩)، والحاكم (٣/ ١٦٨) من طريقين آخرين، عن أبي إسحاق، عن هانىء بن هانىء به. وقال الحاكم أيضًا:\n\"صحيح الإسناد\"! وسكت الذهبي هنا، وأحال به على الموضع الأول، وهناك وافقه على التصحيح، وهذا منه عجيب!! فإن هانئًا هذا لم يرو عنه غير أبي","vol":"8","page":182},{"text":"إسحاق وحده، ولازمه أنه مجهول، وهذا ما صرح به الإمام ابن المديني، كما صرح بذلك الذهبي نفسه وغيره. وقال الشافعي:\n\"لا يعرف، وأهل العلم بالحديث لا يثبتون حديثه لجهالة حاله\"؛ كما في \"التهذيب\"، فلا ينفعه بعد ذلك قول النسائي فيه:\n\"ليس به بأس\"، وبالأولى أن لا ينفعه ذكر ابن حبان إياه في \"الثقات\"؛ لاشتهاره بتساهله في التوثيق، ولذلك لم يسع الحافظ في \"التقريب\" إلا أن يقول فيه:\n\"مستور\"! وكأنه غفل عن هذا فقال في ترجمة (المحسن) من \"الإصابة\" - بعد ما عزاه لأحمد -:\n\"إسناده صحيح\"! واغتر به محقق \"تحفة المودود\" (١٣٢)، فسكت عليه!!\nوأيضًا فأبو إسحاق - وهو السبيعي - مدلس مختلط وقد عنعنه، فأنى للحديث الصحة؟!\nوله طريق أخرى عند الطبراني (٢٧٧٧) عن يحيى بن عيسى الرملي التميمي: أخبرنا الأعمش، عن سالم بن أبي الجعد قال: قال علي:\nكنت رجلًا أحب الحرب، فلما ولد الحسن هممت أن أسميه حربًا، فسماه رسول الله - ﷺ - الحسن، فلما ولد الحسين هممت أن أسميه حربًا، فسماه رسول الله - ﷺ - الحسين، وقال - ﷺ -:\n\"إني سميت ابني هذين باسم ابني هارون: شبرًا وشبيرًا\".\nقلت: وهذا إسناد ضعيف منقطع؛ سالم بن أبي الجعد عن علي مرسل؛ كما قال أبو زرعة.","vol":"8","page":183},{"text":"والرملي صدوق يخطىء؛ كما قال الحافظ:\nثم أخرج هو (٢٧٧٨)، والبخاري في \"التاريخ\" (١/ ٢/ ١٤٧) عن أبي غسان مالك بن إسماعيل: أخبرنا عمرو بن حريث: أخبرنا برذعة بن عبد الرحمن، عن أبي الخليل، عن سلمان مرفوعًا:\n\"سميتهما - يعني: الحسن والحسين - بابني هارون: شبرًا وشبيرًا\".\nوقال البخاري عقبه:\n\"إسناده مجهول\".\nقلت: يشير إلى برذعة وعمرو؛ قال الذهبي في الأول منهما:\n\"عن أنس، له مناكير، قال ابن حبان: لا يجوز الاحتجاج به\".\nوعمرو بن حريث؛ قال ابن عدي:\n\"مجهول\".\nقلت: ويعارض ما تقدم حديثان:\nالأول: ما رواه إسماعيل بن عبد الله بن زرارة الرقي: حدثنا عبد الله بن محمد ابن عقيل، عن محمد بن علي ﵁ عن، علي ﵁: أنه سمى ابنه الأكبر حمزة، وسمى حسينًا جعفرًا، باسم عمه، فسماهما رسول الله - ﷺ - حسنًا وحسينًا.\nأخرجه الطبراني (رقم-٢٧٨٠) وغيره، كما بينته في \"الصحيحة\" (٢٧٠٩) .","vol":"8","page":184},{"text":"قلت: وسنده حسن؛ لولا أن محمد بن علي - وهو ابن الحسين بن علي بن أبي طالب - لم يسمع من جده علي ﵁. ورواه الحاكم (٤/ ٢٧٧) .\nوابن زرارة؛ صدوق، وخالفه العلاء الرقي فقال: (حدثنا عبيد الله ... عن عبد الله ابن محمد بن عقيل، عن أبيه، عن علي) .\nأخرجه الحاكم (٤/ ٢٧٧) وقال:\n\"صحيح الإسناد\"، ورده الذهبي بقوله:\n\"قلت: قال أبو حاتم: العلاء منكر الحديث\".\nوالثاني: ما رواه محمد بن فضيل، عن علي بن ميسر، عن عمر بن عمير، عن عروة بن فيروز، عن سورة بنت مشرح قالت:\nكنت فيمن حضر فاطمة ﵂ حين ضربها المخاض في نسوة، فأتانا النبي - ﷺ - فقال:\n\"كيف هي؟ \". قلت: إنها لمجهودة يا رسول الله! قال:\n\"فإذا هي وضعت فلا تسبقيني فيه بشيء\". قالت: فوضعت، فسروه، ولففوه في خرقة صفراء، فجاء رسول الله - ﷺ - فقال:\n\"ما فعلت؟ \". فقلت: قد ولدت غلامًا وسررته ولففته في خرقة! قال:\n\"عصيتيني؟ \" قالت: أعوذ بالله من معصيته ومن غضب رسوله! قال:\n\"ائتني به\"، فأتيته، فألقى عنه الخرقة الصفراء، ولفه في خرقة بيضاء، وتفل فيه، وألبأه بريقه، فجاء علي ﵁، فقال:","vol":"8","page":185},{"text":"\"ما سميته يا علي؟ \". قال: سميته جعفرًا يا رسول الله! قال:\n\"لا، ولكن حسن، وبعده حسين، وأنت أبو حسن الخير\".\nرواه الطبراني في \"الكبير\" (٣/ ٢٣/ ٢٥٤٢ و٢٤/ ٣١١/ ٧٨٦) .\nقلت: وهذا إسناد مسلسل بالمجهولين: علي بن ميسر فمن فوقه.\nوقد ساقه الذهبي في ترجمة ابن ميسر إلى ابن فيروز؛ وقال:\n\"إسناده مظلم، والمتن باطل\".\nونقل ابن حجر في \"الإصابة\" عن ابن عبد البر أنه قال:\n\"إسناده مجهول\".\nوقال الهيثمي (٩/ ١٧٥):\n\"رواه الطبراني بإسنادين في أحدهما عمر بن فيروز وعمر بن عمير، ولم أعرفهما، وبقية رجاله وثقوا\".\nوأقول: فيه ملاحظتان:\nالأولى: أنني لم أره عند الطبراني إلا بالإسناد المذكور في الموضعين المشار إليهما.\nوالأخرى: قوله: \"عمر بن فيروز\"؛ لعله خطأ من الناسخ، والصواب: \"عروة بن فيروز\"؛ كما في \"المعجم\" في الموضعين أيضًا، ومن العجيب أن صاحبنا الأخ حمدي السلفي نقله عنه في الموضعين دون أن يتنبه لمخالفته لما في \"المعجم\"!","vol":"8","page":186},{"text":"(تنبيه): ادعى الشيخ عبد الحسين الشيعي في كتابه \"المراجعات\" ص (١٤٥) أن الحاكم صحح هذا الحديث على شرط الشيخين، مشيرًا إلى الجزء الثالث والصفحتين السابقتين. وهذا كذب؛ ولم أقتصر على قولي: \"خطأ\" كما هو الواجب عادة؛ لأني بلوت عليه الكذب المذكور في غير ما حديث واحد؛ فانظر الحديث الآتي برقم (٤٨٩٢) .\n<span data-type=\"title\" id=toc-3719>٣٧٠٧ </span>- (سموه بأحب الأسماء إلي: حمزة بن عبد المطلب) .\nضعيف\nأخرجه الحاكم (٣/ ١٩٦) من طريق يعقوب بن حميد بن كاسب: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن جابر بن عبد الله ﵄ قال:\nولد لرجل منا غلام، فقالوا: ما نسميه؟ فقال النبي - ﷺ -: ... فذكره، وقال\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: يعقوب ضعيف\".\nقلت: وقد خالفه يوسف بن سلمان المازني؛ فقال: حدثنا سفيان بن عيينة، عن عمرو بن دينار، سمع رجلًا بالمدينة يقول:\nجاء جدي بأبي إلى رسول الله - ﷺ -، فقال: هذا ولدي، فما أسميه؟ قال:\n\"سمه بأحب الناس إلي: حمزة بن عبد المطلب\".\nأخرجه الحاكم، وأشار إلى تجهيل المازني هذا؛ فقال:\n\"قد قصر هذا الراوي المجهول برواية الحديث عن ابن عيينة، والقول فيه","vol":"8","page":187},{"text":"قول يعقوب بن حميد\".\nقلت: وهذا مسلم لو كان المازني مجهولًا كما قال، وليس كذلك؛ فقد قال أبو حاتم:\n\"شيخ\". وقال النسائي:\n\"مشهور، لا بأس به\".\nوذكره ابن حبان في \"الثقات\"، وقال مسلمة:\n\"بصري ثقة\".\nفتجهيل الحاكم إياه في مقابلة هؤلاء الأئمة الموثقين غير مقبول، ولهذا قال الحافظ فيه:\n\"صدوق\".\nوعليه؛ فروايته هي المقدمة على رواية يعقوب، وقد رأيت الذهبي قد جزم بضعفه، وهو وإن كان عندي خيرًا من ذلك، إلا أنه لا يخلو من ضعف في حفظه، وإليه أشار الحافظ حين قال فيه:\n\"صدوق، ربما وهم\".\nفيكون الحديث من منكراته التي تفرد بها، بل وخالف من هو أرجح منه سياقًا ومتنًا، ومما يؤيد هذا أنه قد ثبت عنه - ﷺ - أنه قال:\n\"أحب الأسماء إلى الله عبد الله وعبد الرحمن\". رواه مسلم وغيره، فيبعد جدًا أن يحب الرسول - ﷺ - من الأسماء خلاف ما أخبر به عن ربه؛ فتأمل.","vol":"8","page":188},{"text":"ثم وجدت ما يشهد لرواية المازني، وهو ما أخرجه الخطيب في \"التاريخ\" (٢/ ٧٣-٧٤) من طريق قيس بن الربيع، عن شعبة، عن عمرو بن دينار، عن رجل من الأنصار، عن أبيه قال:\n\"ولد لي غلام....\"، الحديث مثل لفظ المازني.\nوقيس بن الربيع؛ وإن كان سيىء الحفظ، فلا بأس به في المتابعات والشواهد.\n<span data-type=\"title\" id=toc-3720>٣٧٠٨ </span>- (سمي رجب لأنه يترجب فيه خير كثير لشعبان ورمضان) .\nموضوع\nرواه أبو محمد الخلال في \"فضل رجب\" (١١/ ١) عن الحارث بن مسلم، عن زياد بن ميمون، عن أنس مرفوعًا.\nقلت: زياد بن ميمون كذاب، مضى مرارًا.\nوالحارث بن مسلم؛ مجهول.","vol":"8","page":189},{"text":"<span data-type=\"title\" id=toc-3721>٣٧٠٩ </span>- (سوء الخلق يفسد العمل كما يفسد الخل العسل) .\nضعيف جدًا\nرواه الدامغاني في \"الأحاديث والحكايات\" (١/ ١١٠/ ١) عن محمد بن عرعرة بن البرند: حدثنا سكين بن أبي سراج أبو عمرو الكلابي، عن عبد الله بن دينار، عن ابن عمر مرفوعًا. ورواه عبد بن حميد في \"المنتخب من مسنده\" (٨٧/ ٢): حدثنا داود بن محبر: حدثنا سكين به.\nقلت: وسكين بن أبي سراج؛ قال ابن حبان:\n\"يروي الموضوعات\". وقال البخاري: \"منكر الحديث\".","vol":"8","page":189},{"text":"وله طريق آخر؛ رواه العقيلي في \"الضعفاء\" (٤٣٦)، والديلمي (٢/ ٢٠٧) من طريق أبي نعيم: حدثنا أبو داود: حدثنا النضر بن معبد، عن ابن سيرين، عن أبي هريرة يرفعه، وقال:\n\"النضر بن معبد أبو قحذم؛ لا يتابع عليه، قال يحيى: ليس بشيء\".\nوقال النسائي:\n\"ليس بثقة\".\n<span data-type=\"title\" id=toc-3722>٣٧١٠ </span>- (سوء المجالسة فحش، وشح، وسوء خلق) .\nضعيف\nأخرجه عبد الله بن المبارك في \"الزهد\" (٦٦٨): أخبرنا عتبة بن أبي حكيم، عن سليمان بن موسى يرفع الحديث قال: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ سليمان بن موسى؛ صدوق فقيه في حديثه بعض لين، وخولط قبل موته بقليل.\nوعتبة بن أبي حكيم؛ صدوق يخطىء كثيرًا؛ كما في \"التقريب\".","vol":"8","page":190},{"text":"<span data-type=\"title\" id=toc-3723>٣٧١١ </span>- (سيأتي على الناس زمان يخير فيه الرجل بين العجز والفجور، فمن أدرك منكم ذلك الزمان؛ فليختر العجز على الفجور) .\nضعيف\nأخرجه الحاكم (٤/ ٤٣٨)، وأحمد (٢/ ٢٧٨ و٤٤٧)، وأبو يعلى (٤/ ١٥١٦) من طرق عن داود بن أبي هند قال: أخبرني شيخ [من بني ربيعة بن كلاب]: سمع أبا هريرة ﵁ يقول: ... فذكره. وقال الحاكم:","vol":"8","page":190},{"text":"\"صحيح الإسناد، ولم يخرجاه، والشيخ الذي لم يسم هو سعيد بن أبي جبيرة\".\nثم ساقه من طريق عباد بن العوام، عن داود بن أبي هند، عنه به.\nقلت: وابن أبي جبيرة هذا لم أعرفه.\nوروى البيهقي في \"الزهد الكبير\" (ق ٢٩/ ٢) عن مكي بن إبراهيم: حدثنا داود ابن أبي هند قال:\nنزلت جديلة قيس، فإذا إمامهم رجل أعمى يقال له: أبو عمر، فسمعته يقول: ... فذكره.\nقلت: وأبو عمر هذا؛ لم أعرفه أيضًا.\n<span data-type=\"title\" id=toc-3724>٣٧١٢ </span>- (سيأتي على أمتي زمان تكثر فيه القراء، وتقل الفقهاء، ويقبض العلم، ويكثر الهرج، قالوا: وما الهرج يا رسول الله؟ قال: القتل بينكم، ثم يأتي بعد ذلك زمان يقرأ القرآن رجال لا يجاوز تراقيهم، ثم يأتي من بعد ذلك زمان يجادل المنافق والكافر المشرك بالله المؤمن بمثل ما يقول) .\nضعيف\nأخرجه الحاكم (٤/ ٤٥٧) من طريق دراج، عن ابن حجيرة، عن أبي هريرة ﵁، عن رسول الله - ﷺ -: ... فذكره، وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوهذا منه عجب؛ فقد أورد دراجًا هذا في \"الضعفاء والمتروكين\"، وقال:\n\"ضعفه أبو حاتم، وقال أحمد: أحاديثه مناكير\" (١) .\n_________\n(١) هذا اجتهاد الشيخ - ﵀ - قديمًا، وآخر الأمرين منه تمشية رواية دراج إلا عن أبي الهيثم، فانظره في \" الصحيحة \" تحت رقم (٣٣٥٠، ٣٤٧٠، ٣٤٧٩) . الناشر","vol":"8","page":191},{"text":"<span data-type=\"title\" id=toc-3725>٣٧١٣ </span>- (سيأتي عليكم زمان لا يكون فيه شيء أعز من ثلاثة: أخ يستأنس به، أو درهم حلال، أو سنة يعمل بها) .\nضعيف\nرواه أبو نعيم في \"الحلية\" (٤/ ٣٧٠ و٧/ ١٢٧)، وابن عساكر (٤/ ٢١٠/ ٢) عن روح بن الصلاح: حدثنا سفيان، عن منصور، عن ربعي، عن حذيفة مرفوعًا. وقال:\n\"غريب؛ تفرد به روح بن صلاح\".\nقلت: وهو ضعيف؛ كما قال ابن عدي.","vol":"8","page":192},{"text":"<span data-type=\"title\" id=toc-3726>٣٧١٤ </span>- (سيخرج أهل مكة، ثم لا يعبر بها، أو لا يعبر بها إلا قليل، ثم تمتلىء، وتبنى، ثم يخرجون منها، فلا يعودون فيها أبدًا) .\nضعيف\nأخرجه أحمد (١/ ٢٣): حدثنا حسن: حدثنا ابن لهيعة: حدثنا أبو الزبير، عن جابر: أن عمر بن الخطاب ﵁ أخبره: أنه سمع رسول الله - ﷺ - يقول: ... فذكره.\nثم أخرجه (٣/ ٣٤٧): حدثنا موسى: حدثنا ابن لهيعة به، بلفظ:\n\"سيخرج أهل مكة منها، ثم لا يعمروها، أو لا تعمر إلا قليلًا، ثم تعمر وتمتلىء وتبنى ... \" إلخ.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\nوأبو الزبير مدلس وقد عنعنه.\nوأخرجه أبو يعلى (٦١٠) [المقصد العلي] .","vol":"8","page":192},{"text":"<span data-type=\"title\" id=toc-3727>٣٧١٥ </span>- (سيخرج ناس إلى المغرب، يأتون يوم القيامة وجوههم على ضوء الشمس) .\nضعيف\nأخرجه أحمد (٣/ ٤٢٤): حدثنا حسن بن موسى: حدثنا ابن لهيعة: حدثنا الحارث بن يزيد، عن أبي مصعب قال:\nقدم رجل من أهل المدينة شيخ، فرأوه مؤثرًا في جهازه، فسألهم (كذا ولعله: فسألوه)، فأخبرهم أنه يريد المغرب، وقال: سمعت رسول الله - ﷺ - يقول: (فذكره) .\nثم أخرجه (٢/ ١٧٧) بإسناده المذكور، عن الحارث بن يزيد، عن جندب بن عبد الله: أنه سمع سفيان بن عوف يقول: سمعت عبد الله بن عمرو بن العاص قال: قال رسول الله - ﷺ - ذات يوم ونحن عنده:\n\"طوبى للغرباء\"، فقيل: من الغرباء يا رسول الله؟ قال: \"أناس صالحون في أناس سوء كثير، من يعصيهم أكثر ممن يطيعهم\"، قال:\nوكنا عند رسول الله - ﷺ - يومًا آخر حين طلعت الشمس، فقال رسول الله - ﷺ -:\n\"سيأتي أناس من أمتي يوم القيامة نورهم كضوء الشمس\"، قلنا: من أولئك يا رسول الله؟ فقال: \"فقراء المهاجرين الذين تتقى بهم المكاره، يموت أحدهم وحاجته في صدره، يحشرون من أقطار الأرض\".\nثم أخرجه (٢/ ٢٢٢): حدثنا قتيبة: حدثنا ابن لهيعة به.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة سيىء الحفظ، ولعل روايته لهذا الحديث عن شيخ واحد بإسنادين من وجهين مما يدل على قلة ضبطه وسوء حفظه (١) .\n_________\n(١) هذا اجتهاد الشيخ - ﵀ - قديمًا، وآخر الأمرين منه تجويد رواية قتيبة عن ابن لهيعة؛ كما في الصحيحة \" (٦ / ٥٥، ٥٦٠، ٨٢٥ و٧ / ٣٥٦) . الناشر","vol":"8","page":193},{"text":"<span data-type=\"title\" id=toc-3728>٣٧١٦ </span>- (سيدرك رجلان من أمتي عيسى ابن مريم، ويشهدان قتال الدجال) .\nضعيف\nأخرجه الحاكم (٤/ ٥٤٤) من طريق ابن خزيمة، والديلمي (٢/ ٢٠٢) عن عباد بن منصور، عن أيوب، عن أبي قلابة، عن أنس ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف، سكت عنه الحاكم، وتعقبه الذهبي بقوله:\n\"قلت: منكر، وعباد ضعيف\".\nقلت: والواقع أكبر شاهد على بطلان هذا الحديث.","vol":"8","page":194},{"text":"<span data-type=\"title\" id=toc-3729>٣٧١٧ </span>- (سيكون أقوام من أمتي يتغلطون فقهاءهم بعضل المسائل، أولئك شرار أمتي) .\nضعيف جدًا\nرواه الطبراني في \"الكبير\" (١٤٦/ ٢)، وابن بطة في \"الإبانة\" (٢/ ١٢٥/ ١)، والآجري كما في \"الكواكب الدراري\" (١/ ٣١/ ٢) والخطيب في \"الفقيه والمتفقه\" (١٦٢/ ١) عن يزيد بن ربيعة: حدثنا أبو الأشعث، عن ثوبان مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ يزيد هذا ليس بثقة، وقد مضت له عدة أحاديث بهذا السند.","vol":"8","page":194},{"text":"<span data-type=\"title\" id=toc-3730>٣٧١٨ </span>- (سيكون بعدي أمراء يقتتلون على الملك، يقتل بعضهم عليه بعضًا) .\nضعيف\nأخرجه أحمد (٤/ ٢٦٣)، وأبو يعلى (٩٥/ ١-مصورة المكتب الثانية)","vol":"8","page":194},{"text":"عن إسرائيل، عن سماك، عن ثروان بن ملحان قال:\nكنا جلوسًا في المسجد، فمر علينا عمار، فقلنا له: حدثنا حديث رسول الله - ﷺ - في الفتنة، فقال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير ثروان هذا؛ فقال ابن المديني:\n\"لا نعلم أحدًا حدث عن ثروان غير سماك\".\nقلت: ومع ذلك؛ فقد ذكره ابن حبان في \"الثقات\" (١/ ٢٧-هند) وقال العجلي:\n\"كوفي تابعي ثقة\"، وهما عمدة الهيثمي في قوله (٧/ ٢٩٣):\n\"رواه أحمد والطبراني وأبو يعلى، ورجاله رجال الصحيح غير ثروان، وهو ثقة\"!\n<span data-type=\"title\" id=toc-3731>٣٧١٩ </span>- (سيكون بعدي بعوث كثيرة، فكونوا في بعث خراسان، ثم انزلوا في مدينة مرو؛ فإنه بناها ذو القرنين ودعا لها بالبركة، ولا يصيب أهلها سوء أبدًا) .\nضعيف جدًا\nرواه أحمد في المسند (٥/ ٣٥٧)، وابن عدي (٢٨/ ٢) عن أوس بن عبد الله بن بريدة: حدثني سهل بن عبد الله، عن جده مرفوعًا. وذكره ابن قدامة في \"المنتخب\" (١٠/ ١٩٥/ ١) من طريق حنبل، عن أحمد من هذا الوجه، ثم قال:\n\"قال أبو عبد الله: هذا حديث منكر\".","vol":"8","page":195},{"text":"قلت: وكذا قال الذهبي: إنه منكر، وبه يشعر كلام ابن عدي حيث قال عقب الحديث:\n\"وأوس في بعض أحاديثه مناكير\".\nقلت: وضعفه البخاري جدًا بقوله:\n\"فيه نظر\". وقال الدارقطني:\n\"متروك\".\nوقال ابن عراق في \"تنزيه الشريعة\" (٢٢١) نقلًا عن خط الشيخ تقي الدين القلقشندي:\n\"وقد حسن هذا الحديث الحافظ أبو الفضل شيخنا لأجل المتابعة، وفيه نظر؛ فإن حسامًا ليس من قبيل من يحسن الحديث بمتابعته\".\n<span data-type=\"title\" id=toc-3732>٣٧٢٠ </span>- (سيكون بعدي سلاطين، الفتن على أبوابهم كمبارك الإبل، لا يعطون أحدًا شيئًا إلا أخذوا من دينه مثله) .\nضعيف جدًا\nأخرجه الحاكم (٣/ ٦٣٣-٦٣٤) عن حسان بن غالب: حدثنا ابن لهيعة، عن أبي زرعة عمرو بن جابر، عن عبد الله بن الحارث بن جزء ﵁ مرفوعًا.\nقلت: سكت عنه هو والذهبي! وهذا من عجائبهما؛ فإن الذهبي أورد حسان ابن غالب هذا في \"الميزان\"، وقال:\n\"متروك، ذكره ابن حبان فقال: شيخ من أهل مصر يقلب الأخبار، ويروي","vol":"8","page":196},{"text":"عن الأثبات الملزقات، لا تحل الرواية عنه إلا على سبيل الاعتبار. قال الحاكم: له عن مالك أحاديث موضوعة\".\nوساق له الحافظ في \"اللسان\" حديثين آخرين، ونقل عن الدارقطني أنه قال:\n\"إنهما حديثان موضوعان\".\nومن طريقه: أخرجه الطبراني كما في \"مجمع الهيثمي\" (٥/ ٢٤٦)، وقال:\n\"وهو متروك\".\nوابن لهيعة؛ ضعيف.\n<span data-type=\"title\" id=toc-3733>٣٧٢١ </span>- (سيكون في آخر الزمان ذئبان القراء، فمن أدرك ذلك الزمان؛ فليتعوذ بالله من شرهم) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٣٥-٣٦): حدثنا علي بن أحمد بن علي المصيصي قال: حدثنا محمد بن إبراهيم بن البطال، قال: حدثنا عبد الرحمن بن محمد العاقب قال: حدثنا سالم، عن عبد الرحمن بن عبيد، عن سليمان، عن أبي عثمان النهدي، عن أبي أمامة الباهلي مرفوعًا، وقال:\n\"غريب من حديث سليمان، لم نكتبه بهذا الإسناد إلا عن هذا الشيخ، أفادناه عنه أبو الحسن الدارقطني الحافظ\".\nقلت: وهذا الشيخ المصيصي؛ قال ابن أبي الفوارس:\n\"كان فيه تساهل\".\nومن بينه وبين سليمان - والظاهر أنه الأعمش -؛ لم أعرفهم.","vol":"8","page":197},{"text":"<span data-type=\"title\" id=toc-3734>٣٧٢٢ </span>- (سيكون من بعدي خلفاء، ومن بعد الخلفاء أمراء، ومن بعد الأمراء ملوك، ومن بعد الملوك جبابرة، ثم يخرج رجل من أهل بيتي؛ يملأ الأرض عدلًا كما ملئت جورًا، ثم يؤمر القحطاني، فوالذي بعثني بالحق! ما هو دونه) .\nضعيف\nرواه ابن منده في \"المعرفة\" (٢/ ٢٣٦/ ٢) عن حنين بن علي الكندي مولى جذع، عن الأوزاعي، عن قيس بن جابر، عن أبيه، عن جده مرفوعًا.\nوأخرجه ابن عساكر في \"التاريخ\" (١٧/ ٢٠٠/ ٢) من هذا الوجه؛ إلا أنه وقع فيه: \"الحسين بن علي الكندي مولى ابن خديج\"، وسواء كان الصواب هذا أو ذاك، فإني لم أعرفه، وكذلك لم أعرف قيس بن جابر ومن فوقه.\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" (٥/ ١٩٠) عن قيس بن جابر الصدفي، عن أبيه، عن جده مرفوعًا به. وقال:\n\"رواه الطبراني، وفيه جماعة لم أعرفهم\".\nوعزاه السيوطي في \"الجامع الصغير\" إليه أيضًا عن جاجل الصدفي.\nومعنى هذا أن اسم جد قيس بن جابر: جاجل، ولم أجد من ذكر ذلك، وفي \"الإصابة\":\n\"جاجل أبو مسلم الصدفي\".\nثم ساق له حديثًا آخر من طريق محمد بن مسلم بن جاجل، عن أبيه، عن جده عن رسول الله - ﷺ -. وقال:\n\"قال أبو نعيم: ليست له عندي صحبة.....\".\nفهل هو هذا أو غيره؟ فليحقق في ذلك من كان يهمه الأمر.","vol":"8","page":198},{"text":"<span data-type=\"title\" id=toc-3735>٣٧٢٣ </span>- (سيقتل بـ (عذرا) ناس، يغضب الله لهم وأهل السماء) .\nضعيف\nأخرجه ابن عساكر في \"التاريخ\" (٤/ ١٣٧/ ١) من طريق يعقوب (وهو ابن سفيان): حدثني حرملة: أنبأنا ابن وهب: أخبرني ابن لهيعة عن أبي الأسود قال:\nدخل معاوية على عائشة، فقالت: ما حملك على قتل حجر وأصحابه؟! فقال: يا أم المؤمنين! إني رأيت قتلهم صلاحًا للأمة، وبقاءهم فسادًا للأمة، فقالت: سمعت رسول الله - ﷺ -: ... فذكره. وقال:\n\"رواه ابن المبارك عن ابن لهيعة، فلم يرفعه\".\nثم ساق إسناده إلى ابن المبارك عن ابن لهيعة: حدثني خالد بن يزيد، عن سعيد بن أبي هلال: أن معاوية حج، فدخل على عائشة ... الحديث مثله؛ إلا أن فيه أن عائشة قالت: لقد بلغني أنه سيقتل بعذراء ... الحديث نحوه.\nقلت: ورجاله ثقات؛ لأن ابن لهيعة صحيح الحديث إذا روى عنه العبادلة: عبد الله بن وهب، وعبد الله بن المبارك، وعبد الله بن يزيد المقري، وهذا الحديث من رواية الأولين عنه؛ إلا أن علته الانقطاع بين أبي الأسود - واسمه محمد بن عبد الرحمن بن نوفل المدني - وعائشة؛ فإنه لم يدرك عائشة؛ فإنه من أتباع التابعين.\nومثله: سعيد بن أبي هلال (ووقع في الأصل: بلال)؛ لم يدركها أيضًا. ولذلك جزم الحافظ في ترجمة حجر بن عدي من \"الإصابة\" بانقطاع سنده.","vol":"8","page":199},{"text":"<span data-type=\"title\" id=toc-3736>٣٧٢٤ </span>- (سيد طعام أهل الدنيا وأهل الجنة اللحم) .\nضعيف جدًا\nأخرجه ابن ماجه (٢/ ٣١١) عن سليمان بن عطاء الجزري:","vol":"8","page":199},{"text":"حدثني مسلمة بن عبد الله الجهني، عن عمه أبي مشجعة، عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلمة بن عبد الله مجهول.\nوسليمان بن عطاء؛ ضعيف اتفاقًا، وقال البخاري في \"التاريخ\" (٢/ ٢/ ٢٩):\n\"في حديثه مناكير\".\nوقال الحافظ في \"التقريب\":\n\"منكر الحديث\".\nوالحديث أورده ابن الجوزي في \"الموضوعات\"، وقال:\n\"لا يصح، قال ابن حبان: سليمان بن عطاء يروي عن مسلمة أشياء موضوعة، فلا أدري التخليط منه أو من مسلمة\".\nوتعقبه السيوطي في \"اللآلي\" بقوله (٢/ ٢٢٤):\n\"قلت: سليمان روى له ابن ماجه، وقال أبو حاتم: ليس بالقوي. وقال البخاري: في حديثه بعض المناكير. وقال الحافظ ابن حجر: لم يتبين لي الحكم على هذا المتن بالوضع؛ فإن مسلمة غير مجروح، وسليمان بن عطاء ضعيف. والله أعلم.\nوقد روي الحديث من طرق أخرى واهية نحوه كما سبق بيانه برقم (٣٥٧٩) .\nثم رواه ابن ماجه بالإسناد المتقدم بلفظ:\nما دعي رسول الله - ﷺ - إلى لحم إلا أجاب، ولا أهدي له لحم قط إلا قبله.","vol":"8","page":200},{"text":"<span data-type=\"title\" id=toc-3737>٣٧٢٥ </span>- (سيدا كهول أهل الجنة أبو بكر وعمر، وإن أبا بكر في الجنة مثل الثريا في السماء) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٥/ ٣٠٧) عن يحيى بن عنبسة المصيصي: حدثنا حميد الطويل، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته يحيى هذا؛ قال ابن حبان:\n\"دجال وضاع\". وقال الدارقطني:\n\"دجال يضع الحديث\".\nلكن الشطر الأول من الحديث صحيح له طرق عدة عن جمع من الصحابة، وقد خرجت طائفة منها في \"الأحاديث الصحيحة\" (٨٢٤) .","vol":"8","page":201},{"text":"<span data-type=\"title\" id=toc-3738>٣٧٢٦ </span>- (سيد الأيام يوم الجمعة، وأعظمها عند الله، وأعظم عند الله ﷿ من يوم الفطر ويوم الأضحى، وفيه خمس خصال: خلق الله فيه آدم، وأهبط الله فيه آدم إلى الأرض، وفيه توفى الله آدم، وفيه ساعة لا يسأل العبد فيها شيئًا إلا آتاه الله ﵎ إياه ما لم يسأل حرامًا، وفيه تقوم الساعة، ما من ملك مقرب، ولا سماء، ولا أرض، ولا رياح، ولا جبال، ولا بحر؛ إلا هن يشفقن من يوم الجمعة) .\nضعيف\nأخرجه أحمد (٣/ ٤٣٠)، وابن ماجه (١/ ٣٣٦)، وأبو نعيم (١/ ٣٣٦) من طريق زهير بن محمد، عن عبد الله بن محمد بن عقيل، عن عبد الرحمن بن يزيد الأنصاري، عن أبي لبابة بن عبد المنذر مرفوعًا.","vol":"8","page":201},{"text":"قلت: وهذا إسناد ضعيف؛ زهير بن محمد - وهو أبو المنذر الخراساني -؛ قال الحافظ:\n\"رواية أهل الشام عنه غير مستقيمة، فضعف بسببها، قال البخاري عن أحمد: كأن زهير الذي يروي عنه الشاميون آخر، وقال أبو حاتم: حدث بالشام من حفظه فكثر غلطه\".\nقلت: وقد اضطرب في إسناده ومتنه، فرواه مرة هكذا، ومرة قال: عن عبد الله بن محمد، عن عمرو بن شرحبيل: أنبأنا سعيد بن سعد بن عبادة، عن أبيه، عن جده، عن سعد بن عبادة:\nأن رجلًا من الأنصار أتى النبي - ﷺ - فقال: أخبرنا عن يوم الجمعة ماذا فيه من الخير؟ قال: \"فيه خمس خلال....\" الحديث.\nأخرجه أحمد (٥/ ٢٨٤)، والبزار في \"مسنده\" (١/ ٢٩٤/ ٦١٥) من طريق أبي عامر: حدثنا زهير عنه.\nوتابعه إبراهيم بن محمد - وهو ابن أبي يحيى الأسلمي -: حدثني عبد الله بن محمد بن عقيل به.\nأخرجه الشافعي (٤٢٤): أخبرنا إبراهيم بن محمد به.\nقلت: لكن إبراهيم هذا متروك.\nثم ترجح عندي بعد زمان مديد أن الاضطراب ليس من زهير بن محمد، وذلك؛ لأن الرواة عنه لهذا الحديث ليسوا من الشاميين الذين روايتهم عنه غير مستقيمة، وإنما هو من رواية العراقيين عنه، وهما اثنان:","vol":"8","page":202},{"text":"الأول: (أبو عامر)، واسمه عبد الله بن عمرو، وهو العقدي، وهو بصري ثقة.\nوالآخر: (يحيى بن أبي بكير)، وهو كوفي ثقة. ومن طريقه: أخرجه ابن أبي شيبة (٢/ ١٥٠) أيضًا، وعنه تلقاه ابن ماجه.\nوكلاهما روياه عن زهير بإسناده الأول المنتهي إلى أبي لبابة بن عبد المنذر.\nوالأول منهما هو الذي رواه عنه بإسناده الآخر المنتهي إلى سعد بن عبادة.\nوعلى هذا، فلا مجال لتعصيب الاضطراب بزهير بن محمد، فلا بد من إعادة النظر فيمن فوقه. ففعلت، فوجدت شيخه في الإسنادين عبد الله بن محمد بن عقيل، فوقفت عنده؛ لأنه متكلم في حفظه، والذي استقر عليه رأي الحفاظ كالبخاري وغيره: أن يحتج بحديثه في مرتبة الحسن، إلا إذا ظهر فيه علة منه أو من غيره. وقد وجدت الإمام البخاري ﵀ قد أشار إلى علة الحديث بأسلوبه العلمي الدقيق الخاص، وأنها ليست من زهير بن محمد، فقال في ترجمة سعد بن عبادة ﵁، ساق فيها حديثه هذا في \"التاريخ\" (٢/ ٢/ ٤٤) من ثلاثة وجوه:\n١- عن سعيد بن سلمة، عن عبد الله بن محمد بن عقيل، عن عمرو بن شرحبيل [بن سعيد] بن سعد، عن أبيه، عن جده سعد بن عبادة.\n٢- وقال زهير بن محمد: عن ابن عقيل، عن عمرو بن شرحبيل، عن أبيه، عن جده، عن سعيد (١)، عن النبي - ﷺ -.\n_________\n(١) كذا في الأصل والظاهر (سعد) . كذا في هامش الأصل، وهو الصواب بلا ريب، فقد جاء هكذا على الصواب في الموضع الثاني المشار إليه في الأعلى.","vol":"8","page":203},{"text":"٣- وقال عبيد الله بن عمرو: عن ابن عقيل، عن عمرو بن شرحبيل - من ولد سعد -، عن سعد بن عبادة، عن النبي - ﷺ - (١) .\nثم أعاد البخاري هذا في ترجمة شرحبيل بن سعد (٢/ ٢/ ٢٥١)، ولم يذكر فيه جرحًا ولا تعديلًا. وكذلك سكت عنه ابن أبي حاتم (٢/ ١/ ٣٣٩)، فلم يذكر فيه شيئًا، وأما ابن حبان؛ فذكره على قاعدته المعروفة في \"الثقات\" (٤/ ٣٦٤)، وأشار الذهبي إلى تليين توثيقه، فقال في \"الكاشف\":\n\"وثق\"!\nوأشار الحافظ إلى تليينه بقوله في \"التقريب\":\n\"مقبول\".\nيعني عند المتابعة، وإلا فلين الحديث عند التفرد، وما ذلك إلا لجهالته عنده.\nوالمقصود أن الإمام البخاري ﵀ أشار إلى إعلال الحديث، باضطراب ابن عقيل في روايته إياه على هذه الوجوه الثلاثة التي رواها عنه أولئك الثلاثة: سعيد بن سلمة - وهو ابن أبي الحسام - وزهير بن محمد، وعبيد الله بن عمرو - وهو الرقي -، وثلاثتهم ثقات في الجملة، فلا يمكن والحالة هذه نسبة هذا الاختلاف على ابن عقيل إليهم، وبخاصة الرقي منهم؛ فإنه ثقة من رجال الشيخين، بل هو من ابن عقيل نفسه؛ لما عرفت من الضعف الذي في حفظه.\nومن المقرر في علم مصطلح الحديث أن من أنواع الحديث الضعيف: الحديث المضطرب، وذلك؛ لأن تلون الراوي في روايته الحديث إسنادًا ومتنًا؛ واضطرابه فيه؛ دليل على أنه لم يتقن حفظه، ويحسن ضبطه، وهذا لو كان ثقة، فكيف إذا\n_________\n(١) وصله الطبراني (٦ / ٢٣ / ٥٣٧٦) من طريقين عن عبيد الله","vol":"8","page":204},{"text":"كان متكلمًا في حفظه كابن عقيل هذا؟ فكيف إذا كان اضطرابه شمل المتن أيضًا؟! فإنه لم يذكر في رواية البخاري المتقدمة عن سعيد بن سلمة قوله في آخر الحديث:\n\"ما من ملك مقرب ... \" إلخ.\nوجملة القول؛ أن الحديث قد تفرد بروايته عبد الله بن محمد بن عقيل، واضطرب في إسناده اضطرابًا شديدًا، وفي متنه. فهو ضعيف بهذا السياق التام، وقد صح نحوه من حديث أبي هريرة؛ دون تلك الزيادة في آخره، وهو مخرج في \"صحيح أبي داود\" (٩٦١)، وساعة الإجابة منه متفق عليها بين الشيخين.\nهذا؛ وقد كنت حسنت الحديث في بعض تعلقاتي تبعًا للبوصيري في كتابه \"الزوائد\" ومشيًا مع ظاهر إسناده عند ابن ماجه، والآن وقد تيسر لي تحقيق القول في إسناده ومتنه؛ فقد وجب علي بيانه أداءًا للأمانة العلمية، داعيًا: (ربنا لا تؤاخذنا إن نسينا أو أخطأنا) .\n<span data-type=\"title\" id=toc-3739>٣٧٢٧ </span>- (سيد الشهور رمضان، وأعظمها حرمة ذو الحجة) .\nضعيف\nرواه أبو عثمان البجيرمي في \"الفوائد\" (٤٠/ ١)، والبزار (٩٦٠-كشف)، والديلمي (٢/ ٢٠٣) وابن عساكر في \"التاريخ\" (٨/ ٤٨٣/ ٢)، والضياء في \"الأحاديث والحكايات\" (١٤/ ١٤٥/ ١) عن يزيد بن عبد الملك، عن صفوان ابن سليم، عن عطاء بن يسار، عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن عبد الملك - وهو النوفلي -؛ قال الحافظ في \"التقريب\":\n\"ضعيف\".","vol":"8","page":205},{"text":"وروي من حديث ابن مسعود مرفوعًا به؛ دون الشطر الثاني، وزاد:\n\"وسيد الأيام يوم الجمعة\".\nأخرجه عبد الغني المقدسي في \"فضائل رمضان\" (ق ٥٣/ ٢) عن عيسى الأصم، عن إبراهيم بن طهمان، عن أبي إسحاق الهمداني، عن هبيرة بن يريم عنه.\nوعيسى الأصم؛ لم أعرفه. وقد خولف في إسناده؛ فقد أخرجه أبو بكر الشافعي في \"الفوائد\" (٢/ ٨/ ٢ و٩/ ١) من طريقين آخرين، عن أبي إسحاق به موقوفًا على ابن مسعود.\nوكذلك أخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢١/ ٢) من طريق المسعودي؛ عن أبي إسحاق، عن أبي عبيدة قال: قال عبد الله: ... فذكره موقوفًا عليه.\n<span data-type=\"title\" id=toc-3740>٣٧٢٨ </span>- (سيد الناس آدم، وسيد العرب محمد، وسيد الروم صهيب، وسيد الفرس سلمان، وسيد الحبشة بلال، وسيد الجبال طور سيناء، وسيد الشجر السدر، وسيد الأشهر المحرم، وسيد الأيام يوم الجمعة، وسيد الكلام القرآن، وسيد القرآن البقرة، وسيد البقرة آية الكرسي، أما إن فيها خمس كلمات، في كل كلمة خمسون بركة) .\nموضوع\nأخرجه الديلمي (٢/ ٢٠٤-٢٠٥) من طريق ابن السني: حدثنا علي بن محمد بن عامر النهاوندي: حدثنا سليمان بن جذام: حدثنا أبو أيوب سليمان بن عبد الرحمن، عن محمد بن عبد القدوس، عن مجالد، عن الشعبي، عن مكحول، عن رجل قال:\nكنا جلوسًا في حلقة عمر، نتذاكر فضائل القرآن إذ قال رجل: خاتمة براءة،","vol":"8","page":206},{"text":"وقال آخر: خاتمة بني إسرائيل، وقال آخر: خاتمة (كهيعص)، وقال آخر: خاتمة (يس) و(تبارك)، وفي القوم علي بن أبي طالب لا يحير جوابًا، إذ قال: يا أمير المؤمنين! فأين أنت عن آية الكرسي؟ فقال عمر: يا أبا حسن! حدثنا بما سمعت فيها عن رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم، ولوائح الوضع عليه ظاهرة.\nومحمد بن عبد القدوس؛ مجهول؛ قاله ابن منده.\nومجالد - وهو ابن سعيد، ليس بالقوي.\nوسليمان بن جذام، والنهاوندي؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-3741>٣٧٢٩ </span>- (السائحون هم الصائمون) .\nضعيف\nأخرجه الحاكم (٢/ ٣٣٥) عن جنيد بن حكيم الدقاق: حدثنا حامد ابن يحيى البلخي: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن عبيد بن عمير، عن أبي هريرة ﵁ قال:\nسئل رسول الله - ﷺ - عن السائحين، فقال: \"هم الصائمون\". وقال:\n\"صحيح على شرط الشيخين، ولم يخرجاه، على أنه مما أرسله أكثر أصحاب ابن عيينة، ولم يذكروا أبا هريرة في إسناده\"! ووافقه الذهبي!\nأقول: وليس صحيح الإسناد؛ بله على شرط الشيخين؛ فإن البلخي هذا، وإن كان ثقة؛ فلم يخرج له الشيخان شيئًا.\nوالدقاق؛ قال الدارقطني:\n\"ليس بالقوي\". فأنى له الصحة!","vol":"8","page":207},{"text":"وقد روي من طريق أخرى: أخرجه ابن جرير الطبري في \"تفسيره\" (١٧٢٨٧)، والعقيلي في \"الضعفاء\" (١١٣)، وابن عدي (٦٩/ ٢) عن حكيم بن خذام أبي سمير قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة مرفوعًا به. وقال ابن عدي:\n\"لم يرفعه عن الأعمش غير حكيم\".\nكذا قال! وحكيم متروك الحديث؛ كما قال أبو حاتم. وتابعه أبو ربيعة زيد ابن عوف: حدثنا أبو عوانة، عن الأعمش به مرفوعًا.\nأخرجه الخطيب في \"الموضح\" (٢/ ٥٨) .\nلكن زيد بن عوف؛ متروك أيضًا. ثم قال العقيلي:\n\"يروى عن أبي هريرة موقوف\".\nقلت: وصله ابن جرير في \"تفسيره\" (١٧٢٨٨) بسند صحيح عنه موقوفًا، وهو الأصح؛ كما قال السيوطي في \"الدر\" (٤/ ٢٤٨) .\nثم أخرجه هو (١٧٢٨٩ و١٧٢٩٠)، والطبراني في \"الكبير\" (٣/ ٢٥/ ١) بسند حسن عن ابن مسعود موقوفًا.\n<span data-type=\"title\" id=toc-3742>٣٧٣٠ </span>- (السباع حرام. يعني المفاخرة بالجماع) .\nمنكر\nرواه أحمد (٣/ ٢٩)، والعقيلي في \"الضعفاء\" (١٣٠) عن ابن لهيعة، عن دراج، عن أبي الهيثم، عن أبي سعيد مرفوعًا. وقال:\n\"لا يعرف إلا به\" يعني دراجًا، وروي عن أحمد أنه قال:\n\"أحاديثه مناكير\".","vol":"8","page":208},{"text":"قلت: وابن لهيعة ضعيف أيضًا، لكن تابعه منصور بن أبي الأسود، عن دراج به. أخرجه الدولابي (٢/ ١٥٧)، والحسن بن موسى عند أبي يعلى في \"مسنده\" (ق ٨٧/ ١و٢) وعمرو بن الحارث عند البيهقي (٧/ ١٩٤) . فالعلة من دراج.\n(تنبيه): لفظ الحديث عند الدولابي: \"السباع\" بالسين المهملة والباء الموحدة. ووقع عند الآخرين بلفظ: \"الشياع\" بالشين المعجمة والمثناة التحتية. قال في \"النهاية\":\n\"قال أبو عمر: إنه تصحيف، وهو بالسين المهملة والباء الموحدة. وإن كان محفوظًا؛ فلعله من تسمية الزوجة شاعة\".\n<span data-type=\"title\" id=toc-3743>٣٧٣١ </span>- (السخاء خلق الله الأعظم) .\nضعيف\nرواه الديلمي (٢/ ٢١٩) عن أبي الشيخ معلقًا: حدثنا محمد بن حمزة: حدثنا عمر بن سهل النيسابوري: حدثنا عثمان بن يحيى، عن محمد ابن عبد الملك، عن أبي سليمان الحمصي، عن السفيانين والحمادين، عن عمرو ابن دينار، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون السفيانين لم أعرف أحدًا منهم، ويخيل إلي أنه إسناد مختلق؛ فإنه لا يوجد في روايات الثقات - فيما أعلم - الجمع بين السفيانين والحمادين في سند واحد. والله أعلم.\nوأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١٤٢)، وعنه الديلمي من طريق عمران بن عبد الله المجاشعي: حدثنا إبراهيم بن سليمان العبد ي: حدثنا يزيد بن عياض بن جعدبة، عن الزهري، عن سعيد بن المسيب، عن عمار بن ياسر مرفوعًا به.","vol":"8","page":209},{"text":"ويزيد بن عياض؛ كذبه مالك وغيره.\nومن دونه؛ لم أعرفهما.\nوأخرجه أبو الحسن بن عبد كويه في \"ثلاثة مجالس\" (١٣/ ١) عن الحسن ابن يزيد السواق، عن عبد الله بن عبد الله المجاشعي، عن يونس بن يزيد الأيلي، عن الزهري به.\nوالأيلي هذا؛ قال الحافظ:\n\"ثقة؛ إلا أن في روايته عن الزهري وهمًا قليلًا، وفي غير الزهري خطأ\".\nقلت: لكن من دونه لم أعرفهما أيضًا.\n<span data-type=\"title\" id=toc-3744>٣٧٣٢ </span>- (السكينة مغنم، وتركها مغرم) .\nضعيف جدًا\nأخرجه الإسماعيلي في \"المعجم\" (٣٣/ ١)، والديلمي (٢/ ٢٢٠) عن الحاكم معلقًا، عن سفيان بن وكيع: حدثنا حفص بن غياث، عن الأعمش، عن أبي صالح، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ سفيان بن وكيع أورده الذهبي في \"الضعفاء\"، وقال:\n\"قال أبو زرعة: كان يتهم بالكذب\".\nوقال الحافظ في \"التقريب\":\n\"كان صدوقًا؛ إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح؛ فلم يقبل؛ فسقط حديثه\".","vol":"8","page":210},{"text":"<span data-type=\"title\" id=toc-3745>٣٧٣٣ </span>- (السلام اسم من أسماء الله عظيم، جعله ذمة بين خلقه، فإذا سلم المسلم على المسلم؛ فقد حرم عليه أن يذكره إلا بخير) .\nموضوع\nأخرجه الديلمي (٢/ ٢١٨) عن الحسن بن سعيد الموصلي: حدثنا إبراهيم: حدثنا حماد، عن عطاء بن السائب، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته إبراهيم هذا - وهو ابن حيان بن حكيم الأوسي المدني - يروي عن الحمادين: حماد بن زيد وحماد بن سلمة؛ قال ابن عدي:\n\"أحاديثه موضوعة\".\nوالحسن بن سعيد؛ ترجمه الخطيب في \"تاريخ بغداد\" (٧/ ٣٢٤-٣٢٥) وقال:\n\"توفي سنة اثنتين وتسعين ومئتين\". ولم يذكر فيه جرحًا.\nوأعله المناوي بعطاء بن السائب واختلاطه! فلم يصنع شيئًا؛ لأن الآفة ممن دونه كما عرفت.","vol":"8","page":211},{"text":"<span data-type=\"title\" id=toc-3746>٣٧٣٤ </span>- (السلام تحية لملتنا، وأمان لذمتنا) .\nموضوع\nرواه القضاعي في \"مسند الشهاب\" (١٦/ ٢) عن أبي فروة الرهاوي قال: أخبرنا أبي قال: أخبرنا طلحة بن زيد، عن الأوزاعي، عن يحيى بن أبي كثير، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته طلحة بن زيد - وهو القرشي الدمشقي -؛ قال الحافظ:","vol":"8","page":211},{"text":"وأبو فروة الرهاوي؛ هو محمد بن يزيد بن سنان بن يزيد؛ وهو ضعيف كأبيه.\n<span data-type=\"title\" id=toc-3747>٣٧٣٥ </span>- (السلطان العادل المتواضع ظل الله ورمحه في الأرض، ويرفع للوالي العادل المتواضع في كل يوم وليلة عمل ستين صديقًا، كلهم عابد مجتهد) .\nموضوع\nرواه الديلمي (٢/ ٢٢٠) عن أبي الشيخ معلقًا: حدثنا الحسن بن علي: حدثنا العباس بن عبد الله: حدثنا محمد بن عمران بن أبي ليلى: حدثنا سليمان بن رجاء، عن عبد العزيز بن مسلم، عن أبي بصيرة العبد ي، عن أبي رجاء العطاردي، عن أبي بكر الصديق مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سليمان بن رجاء مجهول.\nوأبو بصيرة (١) - كذا في النسخة - ولم أره هكذا في شيء من كتب التراجم، وإنما فيها أبو بصير العبد ي، ولم يذكر فيه ابن أبي حاتم (٤/ ٢/ ٣٤٨) جرحًا ولا تعديلًا. وأما ابن حبان؛ فذكره في \"الثقات\".\nومع ضعف إسناد الحديث؛ فإن لوائح الوضع عليه ظاهرة. والله أعلم.\n_________\n(١) الصواب أنه \" أبو نُصَيْرَةَ \" بالنون مصغرًا؛ انظر: \" تبصير المنتبه \" (٤ / ١٤٢١) . (الناشر) .","vol":"8","page":212},{"text":"<span data-type=\"title\" id=toc-3748>٣٧٣٦ </span>- (السنة سنتان: سنة في فريضة، وسنة في غير فريضة، السنة التي في الفريضة أصلها في كتاب الله؛ أخذها هدى وتركها ضلالة، والسنة التي ليس أصلها في كتاب الله؛ الأخذ بها فضيلة وتركها ليس بخطيئة) .\nموضوع\nهو من حديث أبي هريرة، قال الهيثمي (١/ ١٧٢):","vol":"8","page":212},{"text":"\"رواه الطبراني في \"الأوسط\"، وقال: \"لم يروه عن أبي سلمة إلا عيسى بن واقد، تفرد به عبد الله بن الرومي\"، ولم أر من ترجمه\".\nقلت: وعلى هامشه ما نصه - وظني أنه من تعليقات الحافظ ابن حجر عليه -:\n\"فائدة: عبد الله هو ابن محمد، ويقال: ابن عمر اليمامي، يعرف بابن الرومي، وثقه أبو حاتم وغيره\".\nقلت: ترجمة هذا في \"التهذيب\"، وهو من شيوخ مسلم، وفيها أن أبا حاتم قال: \"صدوق\". ولم أرها في \"الجرح والتعديل\"، بل فيه (٢/ ٢/ ١٥٧):\n\"عبد الله بن محمد اليمامي البكري، روى عن آدم بن علي الشيباني. روى عنه عبيد بن إسحاق العطار. سمعت أبي يقول: هو مجهول\".\nقلت: وعيسى بن واقد؛ لم أجد له ترجمة، ولعله الذي أراده الهيثمي بقوله: \"لم أر من ترجمه\"، لكن قصرت عنه عبارته! وهو ظاهر ما نقله عنه المناوي، فإنه قال:\n\"قال الطبراني: لم يروه عن أبي سلمة إلا عيسى بن واقد. قال الهيثمي: ولم أر من ترجمه\".\nثم إن الحديث ظواهر الوضع والصنع عليه لائحة، وهو بتعابير الفقهاء أشبه منه بألفاظ النبوة والرسالة. كيف وهو يتضمن القول بأن هناك سنة ليس لها أصل في كتاب الله تعالى، وهو قول مرجوح، يرده قوله تعالى: (وما آتاكم الرسول فخذوه) !","vol":"8","page":213},{"text":"<span data-type=\"title\" id=toc-3749>٣٧٣٧ </span>- (السنة سنتان: سنة من نبي مرسل، وسنة من إمام عادل) .\nموضوع\nأخرجه الديلمي (٢/ ٢٢٢) عن علي بن عبد ة: حدثنا شعبة، عن الحكم بن مقسم، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته علي بن عبد ة، قال الذهبي:\n\"كذاب، قال الدارقطني: كان يضع الحديث\".\nقلت: وهو علي بن الحسن، ويقال: ابن أبي الحسن المكتب.","vol":"8","page":214},{"text":"<span data-type=\"title\" id=toc-3750>٣٧٣٨ </span>- (السورة التي تذكر فيها البقرة فسطاط القرآن، فتعلموها؛ فإن تعلمها بركة، وتركها حسرة، ولا يستطيعها البطلة) .\nموضوع\nأخرجه الديلمي (٢/ ٢٢٦) عن إسماعيل بن أبي زياد الشامي، عن أبي رافع، عن سعيد المقبري، عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا موضوع؛ آفته إسماعيل هذا، قال الدارقطني:\n\"يضع الحديث\".","vol":"8","page":214},{"text":"<span data-type=\"title\" id=toc-3751>٣٧٣٩ </span>- (السيوف أردية المجاهدين) .\nضعيف\nرواه المحاملي في \"الأمالي\" (٨/ رقم٤٢): أخبرنا عبد الله بن شبيب: أخبرنا ذؤيب بن عمامة السهمي: أخبرنا الوليد بن مسلم: أخبرنا زهير بن محمد، عن الزهري، عن قبيصة بن ذؤيب، عن زيد بن ثابت مرفوعًا.\nوأخرجه أبو نعيم في \"أخبار أصبهان\" من هذا الوجه إلا أنه قال: عن","vol":"8","page":214},{"text":"الزهري، عن عطاء بن يزيد، عن أبي أيوب الأنصاري مرفوعًا.\nوهذا سند ضعيف؛ زهير بن محمد - وهو الخراساني - سيىء الحفظ، ونحوه السهمي. وابن شبيب واه.\nورواه ابن أبي شيبة في \"المصنف\" (٢/ ٢٩/ ١) عن الأحوص بن حكيم قال: حدثني راشد بن سعد، عن عروة بن الزبير قال: كان يقال: ... فذكره.\nوعن الربيع، عن الحسن قال: ... فذكره مرفوعًا.\nوهذا إسناد مرسل ضعيف؛ الأحوص بن حكيم ضعيف الحفظ.\n<span data-type=\"title\" id=toc-3752>٣٧٤٠ </span>- (إنكم قد أصبحتم بين أحمر وأخضر وأصفر، فإذا لقيتم عدوكم فقدمًا قدمًا؛ فإنه ليس أحد يقتل في سبيل الله إلا ابتدرت له ثنتان من الحور العين، فإذا استشهد؛ كان أول قطرة تقع من دمه؛ كفر الله عنه كل ذنب، ويمسحان الغبار عن وجهه، ويقولان: قد آن لك، ويقول هو: قد آن لكما) .\nضعيف بهذا السياق\nأخرجه البزار (ص ١٨٣-١٨٤/ زوائده) من طريق أبي يحيى التيمي عن يزيد بن أبي زياد، عن مجاهد، عن يزيد بن شجرة قال: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال الهيثمي عقبه:\n\"أبو يحيى التيمي هو إسماعيل بن إبراهيم؛ ضعيف جدًا\".\nوقال الحافظ ابن حجر عقبه:\n\"والحديث مرسل كما ترى\".","vol":"8","page":215},{"text":"قلت: كذا في النسخة المصورة، وهي سيئة جدًا، ولعل الأصل: \"كما سترى\"؛ لأنه بعد هذه رواية أخرى من طريق العباس بن الفضل الأنصاري: حدثني القاسم بن عبد الرحمن الأنصاري، عن الزهري، عن يزيد بن شجرة، عن جدار - رجل من أصحاب النبي - ﷺ - - قال: غزونا مع رسول الله - ﷺ -، فلقينا عدونا، فقام، فحمد الله وأثنى عليه، فقال:\n\"يا أيها الناس! إنكم قد أصبحتم ... \" فذكره (١) . وقال عقبه:\n\"والعباس أيضًا ضعيف، وحديثه أولى بالصواب\".\nقلت: فهذا يدل على ما ذكرته من أن الأصل: \"كما سترى\"، وإلا؛ ففي الرواية الأولى تصريح يزيد بن شجرة بسماعه من رسول الله - ﷺ -، ولو صح السند بذلك إلى يزيد؛ لكان هذا هو الصواب، ولكان قول من جزم بصحبة يزيد بن شجرة هو الراجح، ولكن أنى ذلك وفي الطريق أبو يحيى التيمي؛ وهو ضعيف جدًا كما سبق، بل هو كذاب؟!!\nلكن قد جاء بإسناد آخر خير منه، فقال ابن أبي شيبة في \"المصنف\" (٧/ ١٤٦/ ١): حدثنا محمد بن فضيل، عن يزيد بن أبي زياد، عن مجاهد قال: قام يزيد بن شجرة في أصحابه، فقال:\nإنها قد أصبحت عليكم [وأمست] من بين أخضر وأحمر وأصفر، وفي البيوت ما فيها، فإذا لقيتم العدو غدًا؛ فقدمًا قدمًا؛ فإني سمعت رسول الله - ﷺ - يقول: \"ما تقدم رجل من خطوة إلا تقدم إليه الحور العين، فإن تأخر استترن منه،\n_________\n(١) ومن هذا الوجه أخرجه ابن أبي عاصم في \" الجهاد \" (٩١ / ١)؛ لكن تصحفت فيه (جدار) إلى (جابر) !","vol":"8","page":216},{"text":"وإن استشهد كان ... \" الحديث.\nففي هذا أيضًا التصريح بسماع يزيد بن شجرة من النبي - ﷺ -، ولذلك أورده عبد بن حميد في \"المنتخب من المسند\" (٦٥/ ٢) من طريق ابن أبي شيبة، لكن يزيد بن أبي زياد - وهو الهاشمي مولاهم - سيىء الحفظ؛ قال الحافظ في \"التقريب\":\n\"ضعيف، كبر، فتغير، فصار يتلقن\".\nولذلك؛ لم يحتج به الشيخان، وإنما أخرج له البخاري تعليقًا، ومسلم مقرونًا. على أنه قد روي عنه موقوفًا لم يذكر فيه النبي - ﷺ -، وزاد في آخره:\nثم يكسى مئة حلة ليس من نسخ بني آدم، ولكن من نبت الجنة، لو وضعن بين إصبعين لوسعنه، وكان يقول: نبئت أن السيوف مفاتيح الجنة.\nقال الهيثمي في \"المجمع\" (٥/ ٢٩٤):\n\"رواه الطبراني من طريقين، رجال أحدهما رجال (الصحيح) \".\nقلت: وهو كما قال؛ بل هو إسناد صحيح، فانظر \"الصحيحة\" (٢٦٧٢) .\nوقد وجدت لآخره شاهدًا قويًا مرفوعًا، ولذلك خرجته في \"الصحيحة\" (٢٦٧٢)، ولسائره متابع قوي؛ أخرجه الحاكم (٣/ ٤٩٤)، والبيهقي في \"البعث والنشور\" (٢٩٨-٢٩٩/ ٦١٧) من طريق شعبة، عن منصور: سمع مجاهدًا يحدث، عن يزيد بن شجرة الرهاوي وكان من أمراء الشام، وكان معاوية يستعمله على الجيوش، فخطبنا ذات يوم، فقال: ... فذكر الخطبة، وفيها الزيادة التي عند الطبراني دون المرفوعة، وفيه زيادات أخرى ذكر طرفًا منها المنذري في \"الترغيب\" (٢/ ١٩٥) . وإسناده صحيح.","vol":"8","page":217},{"text":"وروى بعضه نعيم بن حماد في \"زياداته\" على ما رواه المروزي عن ابن المبارك في \"الزهد\" (رقم ٣٣٠) قال ابن المبارك: أنبأنا رجل، عن منصور به.\n<span data-type=\"title\" id=toc-3753>٣٧٤١ </span>- (شاهد الزور مع العشار في النار) .\nباطل\nأخرجه الديلمي (٢/ ٢٢٩) عن الحسين بن إسحاق العجلي، عن جعفر بن محمد الرقي، عن محمد بن حذيفة الأسدي - وكان ثقة - قال: أقمت على سفيان بن عيينة سنتين، فقال لنا ذات يوم ونحن حوله: اكتبوا: زياد بن علاقة، سمع المغيرة بن شعبة: شاهد الزور ... كذا الأصل، ليس فيه أنه رفعه.\nقلت: وهذا إسناد ضعيف؛ من دون محمد بن حذيفة الأسدي؛ لم أعرفهما، وأحدهما هو القائل عنه: \"وكان ثقة\"، ولا عبرة بذلك لجهالته، لا سيما وهو مجروح عند الأئمة؛ فقد ضعفه أبو حاتم، وجرحه ابن حبان، وقال:\n\"روى عن سفيان ... (فذكره مرفوعًا وقال:) وهذا باطل، وما سمع زياد بن علاقة هذا، ولا عند سفيان عن زياد سوى أربعة أحاديث معروفة\".","vol":"8","page":218},{"text":"٣٧٤٢ - (شباب أهل الجنة: الحسن، والحسين، وابن عمر، وسعد ابن معاذ، وأبي بن كعب) .\nضعيف\nأخرجه الديلمي (٢/ ٢٣٥) عن عمر بن محمد بن الحسن: حدثنا أبي: حدثنا أبو شيبة، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو شيبة اسمه يوسف بن إبراهيم الجوهري الواسطي، وهو ضعيف؛ كما في \"التقريب\".","vol":"8","page":218},{"text":"وعمر بن محمد بن الحسن؛ لم أجد له ترجمة، والظاهر أنه غير معروف؛ فإن أباه محمد بن الحسن - وهو الواسطي المزني - ثقة معروف؛ له ترجمة في \"الجرح والتعديل\" (٣/ ٢/ ٢٢٦)؛ ومع ذلك فلم يذكر في الرواة عنه ابنه هذا.\n<span data-type=\"title\" id=toc-3754>٣٧٤٣ </span>- (شرار أمتي من يلي القضاء، إن اشتبه عليه لم يشاور، وإن أصاب بطر، وإن غضب عنف، وكاتب السوء كالعامل به) .\nضعيف جدًا\nرواه الديلمي (٢/ ٢٣٠) عن عبد الله بن أبان، عن هاشم بن محمد، عن عمر بن أبي بكر، عن ثور بن يزيد، عن مكحول، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمر بن أبي بكر - وهو الموصلي العدوي -؛ ضعفه أبو زرعة، وقال أبو حاتم:\n\"متروك، ذاهب الحديث\".\nوهاشم بن محمد وهو الربعي؛ قال العقيلي:\n\"لا يتابع على حديثه\". وقال ابن حبان في \"الثقات\":\n\"ربما أخطأ\".\nوعبد الله بن أبان وهو الثقفي؛ لا يعرف؛ كما قال الذهبي.","vol":"8","page":219},{"text":"<span data-type=\"title\" id=toc-3755>٣٧٤٤ </span>- (شر البيت الحمام، تعلو فيه الأصوات، وتكشف فيه العورات. فقال رجل: يا رسول الله! يداوى فيه المريض، ويذهب فيه الوسخ، فقال: فمن دخله؛ فلا يدخل إلا مستترًا) .\nضعيف\nرواه الطبراني (٣/ ١٠٣/ ١): حدثنا محمد بن عبد الله الحضرمي:\nأخبرنا الصلت بن مسعود الجحدري: حدثنا يحيى بن عثمان التيمي، عن ابن طاوس، عن أبيه، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير يحيى بن عثمان التيمي؛ فهو ضعيف؛ كما في \"التقريب\".\nوقد صح مختصرًا بلفظ: \"اتقوا بيتًا يقال له الحمام ... \".\nوهو مخرج في \"إرواء الغليل\" (٢٦٤٩)، و\"تخريج الكلم الطيب\" (ص ١٢٨) .","vol":"8","page":220},{"text":"<span data-type=\"title\" id=toc-3756>٣٧٤٥ </span>- (شوبوا شيبكم بالحناء؛ فإنه أسرى لوجوهكم، وأطيب لأفواهكم، وأكثر لجماعكم، الحناء سيد ريحان أهل الجنة، الحناء يفصل ما بين الكفر والإيمان) .\nضعيف\nرواه ابن عساكر (٢/ ٢٠٧/ ٢ و٢٢٨/ ١-٢ و١٠/ ١٨/ ١-٢) عن عبد السلام بن العباس بن الزبير: أخبرنا أبو محمد عبد الرحمن [بن عبد الله] الدمشقي: أخبرنا إبراهيم بن أيوب الدمشقي - وكان رجلًا صالحًا -، عن إبراهيم بن عبد الحميد الجرشي، عن أبي عبد الملك الأزدي، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد مظلم؛ أبو عبد الملك الأزدي؛ لم أجد من ذكره، وقد راجعت له كتاب \"الثقات\" لابن حبان، فلم يذكره، ومثله عبد السلام هذا، لم أجد من ترجمه، وكذا أبو محمد عبد الرحمن بن عبد الله الدمشقي، لكن لا يبعد أن يكونه الذي في \"الميزان\" و\"لسانه\":\n\"عبد الرحمن بن عبد الله بن ربيعة الدمشقي عن معروف الخياط، قال ابن معين: لا أعرفه\"، وقد ساق في ترجمته هذا الحديث، ولم يزد!","vol":"8","page":220},{"text":"وأما إبراهيم بن أيوب الدمشقي؛ فقال أبو حاتم:\n\"لا أعرفه\". وضعفه غيره.\nوبالجملة؛ فهو سند مسلسل بمن لا يعرف غير إبراهيم بن عبد الحميد؛ فقال أبو زرعة:\n\"ما به بأس\". كما رواه ابن عساكر عنه، وفي ترجمته روى هذا الحديث، ومن روايته أورده السيوطي في \"الجامع\"، وقال المناوي:\n\"وفيه من لا يعرف\".\n(تنبيه): \"شربوا\"، كذا في نسختنا بالراء، وفي \"اللآلي\" (٢/ ٢٧٠-٢٧١) من طريق ابن عساكر هذه \"شوبوا\" بالواو، وكذلك أورده في \"الجامع الصغير\"، فالظاهر أنه كذلك في بعض نسخ \"التاريخ\".\nوأخرجه ابن الضريس في \"الثالث من حديثه\" (١٥٧/ ١)، والديلمي (٢/ ٢٢٧)، وابن عساكر (٢/ ٩٦/ ٢) عن أبي عبد الله أحمد بن محمد عبد الرحمن الكناني الخولاني: حدثني أبي، عن جدي، عن واثلة بن الأسقع مرفوعًا به. وقال ابن عساكر:\n\"هذا حديث منكر\".\nأورده في ترجمة الكناني هذا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما أبوه وجده؛ فلم أعرفهما، فهو إسناد مظلم.\nوالحديثان أوردهما السيوطي في \"اللآلي\" (٢/ ٢٧٠ و٢٧١)، ولم يتكلم على إسنادهما. وقال المناوي في شرح حديث أنس من \"الجامع\":\n\"وفيه من لا يعرف\".","vol":"8","page":221},{"text":"<span data-type=\"title\" id=toc-3757>٣٧٤٦ </span>- (شعبان شهري، ورمضان شهر الله، وشعبان المطهر، ورمضان المكفر) .\nضعيف جدًا\nرواه الديلمي (٢/ ٢٣٣-٢٣٤) عن هشام بن خالد: حدثنا الحسن بن يحيى الخشني، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الخشني هذا متروك، كما مضى مرارًا، وتقدمت له بعض الأحاديث الموضوعة التي يستدل بها على حاله، فانظر الحديث (٢٠٠ و٢٠١)، ويبدو لي أن هذا من موضوعاته.","vol":"8","page":222},{"text":"<span data-type=\"title\" id=toc-3758>٣٧٤٧ </span>- (شفاعتي لأمتي: من أحب أهل بيتي، وهم شيعتي) .\nضعيف\nأخرجه الخطيب في \"تاريخ بغداد\" (٢/ ١٤٦) من طريق القاسم بن جعفر بن محمد بن عبد الله بن عمر بن علي بن أبي طالب قال: حدثني أبي، عن أبيه، عن جده محمد بن عمر، عن أبيه عمر بن علي، عن أبيه علي بن أبي طالب مرفوعًا.\nوهذا إسناد ضعيف؛ قال الخطيب في ترجمة القاسم بن جعفر هذا من \"التاريخ\" (١٢/ ٤٤٣):\n\"حدث عن أبيه عن جده عن آبائه نسخة أكثرها مناكير\".","vol":"8","page":222},{"text":"<span data-type=\"title\" id=toc-3759>٣٧٤٨ </span>- (شهادة المسلمين بعضهم على بعض جائزة، ولا تجوز شهادة العلماء بعضهم على بعض؛ لأنهم حسد) .\nموضوع\nأخرجه الديلمي (٢/ ٢٢٨) عن أبي إسحاق الطالقاني: حدثنا","vol":"8","page":222},{"text":"عبد الملك بن أبي جامع الغنوي، عن أبي هارون الغنوي، عن سعيد بن محمد بن جبير بن مطعم، عن أبيه، عن جده مرفوعًا.\nقلت: أورده ابن الجوزي في \"الموضوعات\" من رواية الحاكم بإسناده، عن أبي إسحاق الطالقاني به وقال:\n\"قال الحاكم: ليس هذا من كلام رسول الله - ﷺ -، وإسناده فاسد من أوجه كثيرة يطول شرحها. قال المؤلف: منها أن في إسناده مجاهيل وضعفاء منهم أبو هارون\".\nقلت: يعني العبد ي، وهو متروك. لكن وقع في \"الديلمي\" (الغنوي) كما ترى، فإن كان محفوظًا فالعهدة على من دونه؛ لأنه ثقة واسمه: إبراهيم بن العلاء، أخرج له البخاري.\n<span data-type=\"title\" id=toc-3760>٣٧٤٩ </span>- (شيئان لا أذكر فيهما: الذبيحة والعطاس، هما مخلصان لله ﵎) .\nموضوع\nرواه الديلمي (٢/ ٢٣٥) من طريق ابن لال بسنده، عن المنهال بن بحر: حدثنا الحسن بن أبي جعفر، عن نهشل، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته نهشل - وهو ابن سعيد الورداني -؛ قال الحافظ:\n\"متروك، وكذبه إسحاق بن راهويه\".\nوالحسن بن أبي جعفر - وهو الحفري -؛ ضعيف الحديث مع عبادته وفضله.\nوالمنهال بن بحر؛ مختلف فيه، فقال العقيلي:","vol":"8","page":223},{"text":"\"في حديثه نظر\". وأشار ابن عدي إلى تليينه.\nوقال أبو حاتم:\n\"ثقة\". وذكره ابن حبان في \"الثقات\".\n<span data-type=\"title\" id=toc-3761>٣٧٥٠ </span>- (شيطان الردهة يحتدره رجل من بجيلة؛ يقال له: الأشهب أو ابن الأشهب، راع للخيل، علامة سوء في قوم ظلمة) .\nمنكر\nأخرجه الحاكم (٤/ ٥٢١)، وأحمد (١/ ١٧٩)، والحميدي (١/ ٣٩/ ٧٤)، وعنه الفسوي في \"المعرفة\" (٣/ ٣١٥)، وأبو يعلى (١/ ٢٢٥)، وابن أبي عاصم (٢/ ٤٤٨/ ٩٢٠)، والبزار (٢/ ٣٦١/ ١٨٥٤) من طريق العلاء بن أبي العباس - وكان شيعيًا -، عن أبي الطفيل، عن بكر بن قرواش: سمع سعد بن أبي وقاص ﵁ مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: ما أبعده من الصحة وأنكره؟! \".\nقلت: وعلته بكر هذا؛ قال في \"الميزان\":\n\"لا يعرف، والحديث منكر\". يعني هذا، وأقره الحافظ في \"اللسان\".\n(تنبيه): سياق الحديث للحاكم، لكن فيه أخطاء صححتها من \"الجامع الصغير\"، وسياقه عند أبي يعلى مختصر، وعند أحمد مختصر جدًا.\nوقال الهيثمي (٦/ ٢٣٤):\n\"رواه أبو يعلى، وأحمد باختصار، والبزار، ورجاله ثقات\".","vol":"8","page":224},{"text":"وقال في مكان آخر (١٠/ ٧٣):\n\"رواه أحمد، وأبو يعلى، ورجال أحمد ثقات، وفي بكر بن قرواش خلاف لا يضر\".\nوأقول: لا داعي لتخصيص رجال أحمد بالتوثيق؛ فإن رجال الآخرين كذلك. ولكن إطلاق التوثيق على جميع الرجال فيه نظر؛ فإن بكر بن قرواش لم يوثقه غير ابن حبان (٤/ ٧٥)، والعجلي فقال (٨٥/ ١٦٣-تاريخ الثقات):\n\"تابعي من كبار التابعين من أصحاب علي، وكان له فقه، ثقة\".\nوهذا التوثيق من تساهلهما المعروف، ولذلك لم يلتفت إليه الحفاظ المتأخرون كالذهبي والعسقلاني، يضاف إلى ذلك تضعيف العقيلي إياه بذكره في كتاب \"الضعفاء\" (١/ ١٥١) وقوله في حديثه هذا:\n\"لا يعرف إلا عن بكر بن قرواش\".\nوحكى نحوه عن البخاري، عن علي بن المديني.\nوكذلك قال ابن عدي في \"الكامل\" (٢/ ٢٩) . وهؤلاء هم الذين عناهم الهيثمي بقوله: \"وفي بكر خلاف لا يضر\"، فهو مردود.\n<span data-type=\"title\" id=toc-3762>٣٧٥١ </span>- (الشاة بركة، والبئر بركة، والتنور بركة، والقداحة بركة) .\nموضوع\nأخرجه الخطيب في \"تاريخ بغداد\" (٨/ ٤٩٦) عن أحمد بن نصر الذارع: حدثنا أبو علي زفر بن وهب بن عطاء الأصبهاني: حدثنا محمد بن حرب النشائي قال: حدثنا داود بن محبر: حدثنا صغدي بن سنان أبو معاوية البصري، عن قتادة، عن أنس مرفوعًا.","vol":"8","page":225},{"text":"قلت: وهذا موضوع؛ فيه آفات:\nالأولى: صغدي بن سنان؛ قال أبو حاتم:\n\"ضعيف الحديث\". وقال ابن معين:\n\"ليس بشيء\".\nالثانية: داود بن المحبر؛ وضاع معروف.\nالثالثة: زفر بن وهب؛ أورده الخطيب في ترجمته، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول.\nالرابعة: أحمد بن نصر الذارع؛ قال الخطيب:\n\"ليس بحجة\". وفي \"الميزان\":\n\"أتى بمناكير تدل على أنه ليس بثقة، قال الدارقطني: دجال\".\nثم ذكر له حديثين من أباطيله. ولذلك قال المناوي بعد أن ذكر نحو ما تقدم؛ منتقدًا السيوطي في إيراده الحديث:\n\"وبه يعرف أن سند الحديث عدم\".\nقلت: وللجملة الأولى منه متابع من طريق عنبسة بن عبد الرحمن قال: حدثنا صغدي بن عبد الله، عن قتادة به.\nأخرجه العقيلي (ص ١٩٢) في ترجمة صغدي بن عبد الله هذا؛ وقال:\n\"حديثه غير محفوظ، ولا يعرف إلا به\".\nيعني هذا، ثم قال:","vol":"8","page":226},{"text":"\"وفيه رواية من غير الوجه فيها لين\".\nقلت: لعله يشير إلى ما أخرجه هو (ص ٢٩)، والبخاري في \"الأدب المفرد\" (٥٧٣) من طريق إسماعيل بن سلمان، عن أبي عمر البزار، عن محمد بن الحنفية، عن علي بن أبي طالب مرفوعًا بلفظ:\n\"الشاة في البيت بركة، والشاتان بركتان، والثلاث بركات\".\nأورده العقيلي في ترجمة إسماعيل بن سلمان هذا، وهو الأزرق، وقال:\n\"قال ابن معين: ليس بشيء\".\nوفي \"الميزان\":\n\"قال ابن نمير والنسائي: متروك\".\n(تنبيه): هذا الحديث أعله المناوي بأن \"فيه صغدي بن عبد الله، قال في \"الميزان\": له حديث منكر. قال العقيلي: لا يعرف إلا به، ومتنه: الشاة بركة.. ثم ساقه إلى آخر ما هنا\".\nقلت: وهذا وهم فاحش! فإن صغدي بن عبد الله ليس له ذكر في إسناد حديث علي هذا، وإنما هو في حديث أنس الذي قبله، ومتنه: \"الشاة بركة\" فقط، ليس فيه ما بعده كما رأيت!!\n<span data-type=\"title\" id=toc-3763>٣٧٥٢ </span>- (الشاة من دواب الجنة) .\nضعيف جدًا\nرواه ابن ماجه (٢٣٠٦)، وابن عدي (١٥٢/ ٢) عن زربي، عن ابن سيرين، عن ابن عمر مرفوعًا. وقال ابن عدي:\n\"زربي؛ أحاديثه وبعض متون أحاديثه؛ منكرة\".","vol":"8","page":227},{"text":"قلت: وقال ابن حبان:\n\"منكر الحديث على قلته\"، وضعفه البخاري جدًا، فقال:\n\"فيه نظر\".\n<span data-type=\"title\" id=toc-3764>٣٧٥٣ </span>- (الشام صفوة الله من بلاده، إليها يجتبي صفوته من عباده، فمن خرج من الشام إلى غيرها؛ فبسخطه، ومن دخلها من غيرها؛ فبرحمة) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ٥٠٩)، وابن عساكر في \"تاريخ دمشق\" (١/ ١٠٧) من طريق الطبراني - وهذا لفظه - عن أبي عائذ عفير بن معدان: أنه سمع سليم بن عامر الكلاعي يحدث، عن أبي أمامة الباهلي مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: كلا، وعفير هالك\".\nوقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٥٩):\n\"رواه الطبراني، وفيه عفير بن معدان، وهو ضعيف\".\nوفي رواية له عن أبي أمامة مرفوعًا بلفظ:\n\"صفوة الله من أرضه الشام، وفيها صفوته من خلقه وعباده، وليدخلن الجنة منكم من أمتي ثلة لا حساب عليهم ولا عذاب\".\nقال الهيثمي: \"وفيه عبد العزيز بن عبيد الله الحمصي، وهو ضعيف\".","vol":"8","page":228},{"text":"قلت: وأخرجه ابن عساكر، عن الطبراني أيضًا عنه، عن القاسم، عن أبي أمامة به.\n<span data-type=\"title\" id=toc-3765>٣٧٥٤ </span>- (الشاهد: يوم عرفة ويوم جمعة، والمشهود: هو الموعود يوم القيامة) .\nضعيف\nأخرجه الحاكم (٢/ ٥١٩)، وعنه البيهقي (٣/ ١٧٠) من طريق شعبة قال: سمعت علي بن زيد ويونس بن عبيد يحدثان، عن عمار مولى بني هاشم، عن أبي هريرة - أما علي فرفعه إلى النبي - ﷺ -، وأما يونس فلم يعد أبا هريرة - في هذه الآية (وشاهد ومشهود) [البروج: ٣] قال: ... فذكره. وقال الحاكم:\n\"حديث شعبة عن يونس بن عبيد صحيح على شرط الشيخين\". ووافقه الذهبي، وهو كما قالا، وهو موقوف. وأما علي بن زيد فقد رفعه كما رأيت، لكنه ضعيف لا يحتج به، لا سيما إذا خالف الثقة يونس بن عبيد.\nوقد روي الحديث من طريق أخرى عن أبي هريرة مرفوعًا بلفظ آخر مخالف للفظ الترجمة، وهو الأرجح؛ لأن له شاهدًا من حديث أبي مالك الأشعري كما خرجته في \"الصحيحة\" (١٥٠٢) .","vol":"8","page":229},{"text":"<span data-type=\"title\" id=toc-3766>٣٧٥٥ </span>- (الشرك أخفى في أمتي من دبيب النمل على الصفا في الليلة الظلماء، وأدناه أن تحب على شيء من الجور أو تبغض على شيء من العدل، وهل الدين إلا الحب في الله والبغض في الله؟ قال الله تعالى: (قل إن كنتم تحبون الله فاتبعوني يحببكم الله» [آل عمران: ٣١] .\nضعيف جدًا\nأخرجه الحاكم (٢/ ٢٩٠)، وأبو نعيم في \"الحلية\" (٨/ ٣٦٨)","vol":"8","page":229},{"text":"عن عبد الأعلى بن أعين، عن يحيى بن أبي كثير، عن عروة، عن عائشة مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: عبد الأعلى؛ قال الدارقطني: ليس بثقة\". وقال في \"الكاشف\":\n\"واه\".\nومن طريقه: أخرجه العقيلي أيضًا في \"الضعفاء\" (٤٥٣)، وقال:\n\"جاء بأحاديث منكرة، ليس منها شيء محفوظ\".\nقلت: لكن لشطره الأول بعض الشواهد؛ فروى حسان بن عباد البصري قال: حدثني أبي، عن سليمان التيمي، عن أبي مجلز وعكرمة، عن ابن عباس مرفوعًا:\n\"الشرك أخفى في أمتي من دبيب الذر على الصفا، وليس بين العبد والكفر إلا ترك الصلاة\".\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٣٦-٣٧ و١١٤)، وقال:\n\"تفرد به عباد البصري، وعنه ابنه حسان\".\nقلت: لم أجد له ترجمة.\nوأما أبوه عباد؛ فهو ابن صهيب البصري؛ أحد المتروكين، مترجم في \"الميزان\" و\"اللسان\".\nوله شاهد آخر من حديث أبي موسى الأشعري، مخرج في \"الترغيب\" (١/ ٣٩) .","vol":"8","page":230},{"text":"وآخر من حديث أبي بكر الصديق نحوه.\nأخرجه البخاري في \"الأدب المفرد\" (٧١٦)، وابن السني في \"عمل اليوم والليلة\" (٣٨١)، وابن بطة في \"الإبانة\" (٦/ ٥٣/ ٢) عن ليث بن أبي سليم، قال البخاري في روايته عنه: أخبرني رجل من أهل البصرة قال: سمعت معقل بن يسار - ولم يذكر ابن بطة الرجل البصري - وقال ابن السني: عن أبي مجلز، عن حذيفة، كلهم - عن أبي بكر الصديق.\nوليث ضعيف مختلط، وقد اختلف عليه في إسناده كما ترى.\nوأخرجه أبو يعلى (١/ ٢٠-٢١) من طرق أخرى عنه، عن أبي محمد - ولعله مصحف من أبي مجلز -، عن حذيفة به.\nوجملة القول؛ أن الشطر الأول من الحديث صحيح لهذه الشواهد والطرق، وسائره ضعيف لخلوه من الشاهد. والله أعلم.\nثم وجدت لحديث أبي بكر طريقًا أخرى؛ يرويه شيبان بن فروخ: حدثنا يحيى ابن كثير، عن سفيان الثوري، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم عنه.\nأخرجه أبو نعيم (٧/ ١١٢)، وقال:\n\"تفرد به عن الثوري يحيى بن كثير\".\nقلت: وهو أبو النضر البصري؛ ضعيف.\n<span data-type=\"title\" id=toc-3767>٣٧٥٦ </span>- (الشرود يرد. يعني البعير الشرود) .\nضعيف\nأخرجه أبو يعلى (٦١٣٥)، والدارقطني (ص ٢٩٨-٢٩٩)، والبيهقي","vol":"8","page":231},{"text":"(٥/ ٣٢٢-٣٢٣) من طرق عن عبد السلام بن عجلان، عن أبي يزيد المدني، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن عجلان هذا قال أبو حاتم:\n\"يكتب حديثه\". وذكره ابن حبان في \"الثقات\"، وقال:\n\"يخطىء ويخالف\".\nونقل المناوي عن ابن حجر أنه قال فيه:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-3768>٣٧٥٧ </span>- (الشرب من فضل وضوء المؤمن فيه شفاء من كل داء، أدناها الهم) .\nموضوع\nأخرجه ابن شاهين في \"الترغيب\" (٣٢٢/ ٢)، والديلمي (٢/ ٢٣٦) عن محمد بن إسحاق العكاشي: حدثنا الأوزاعي، عن مكحول (زاد الأول: والقاسم بن مخيمرة وعبد الله بن أبي لبابة وحسان بن عطية جميعًا)، عن أبي أمامة وعبد الله بن عمر وجماعة من أصحاب النبي - ﷺ - مرفوعًا به.\nقلت: وهذا موضوع؛ آفته العكاشي هذا، وهو محمد بن الحسن العكاشي؛ وهو ممن يضع الحديث على الثقات كما قال ابن حبان. وقوله في الإسناد: ابن إسحاق. لعله تحريف من النساخ، أو أن إسحاق أحد أجداده. والله أعلم.","vol":"8","page":232},{"text":"<span data-type=\"title\" id=toc-3769>٣٧٥٨ </span>- (الحلف حنث أو ندم) .\nضعيف\nأخرجه الحاكم (٤/ ٣٠٣) عن بشار بن كدام السلمي، عن محمد ابن زيد، عن ابن عمر مرفوعًا. وقال:","vol":"8","page":232},{"text":"\"قد كنت أحسب برهة من دهري بشار هذا أخو مسعر، فلم أقف عليه، وهذا الكلام صحيح من قول ابن عمر\".\nثم ساق إسناده إلى عاصم بن محمد بن زيد بن عبد الله بن عمر بن الخطاب، عن أبيه، عن ابن عمر ﵄ قال:\n\"إنما اليمين مأثمة أو مندمة\".\nقلت: إسناد المرفوع ضعيف؛ لأن بشار بن كدام ضعيف؛ كما قال أبو زرعة، وتبعه الحافظ في \"التقريب\".\n<span data-type=\"title\" id=toc-3770>٣٧٥٩ </span>- (الشفق: الحمرة، فإذا غاب الشفق وجبت الصلاة) .\nضعيف\nأخرجه الدارقطني في \"سننه\" (ص ١٠٠)، والبيهقي (١/ ٣٧٣)، والديلمي (٢/ ١٤١) من طريق عتيق بن يعقوب: حدثنا مالك بن أنس، عن نافع، عن ابن عمر مرفوعًا. وقال الدارقطني في كتابه \"غرائب مالك\" - كما في \"نصب الراية\" - (١/ ٢٣٣):\n\"حديث غريب، ورواته كلهم ثقات\".\nقلت: وعتيق هذا؛ ترجمه ابن أبي حاتم (٣/ ٢/ ٤٦)، وقال:\n\"سمعت أبا زرعة يقول: بلغني أن عتيق الزبيري حفظ \"الموطأ\" في حياة مالك\". ولم ذكر فيه جرحًا ولا تعديلًا. وأورده الذهبي في \"الميزان\"، وذكر توثيق الدارقطني إياه وبلاغ أبي زرعة. وزاد عليه ابن حجر في \"اللسان\" أن ابن حبان ذكره في الطبقة الرابعة من \"الثقات\"، وأن الدارقطني في \"الرواة عن مالك\" وهمه في حديث آخر رواه عن مالك.","vol":"8","page":233},{"text":"ويتخلص عندي أن الرجل ثقة له أوهام، فلا يحتج به إذا خالفه من هو أحفظ منه، وقد خولف في رفعه كما يأتي، وتابعه من هو مثله أو دونه؛ فقد أخرجه الحافظ ابن عساكر من طريق أبي حذافة: حدثنا مالك به. وقال:\n\"وقد رواه عتيق بن يعقوب عن مالك، وكلاهما غريب، وحديث عتيق أمثل إسنادًا\". قال الحافظ في \"التلخيص\" (٦٥):\n\"وقد ذكر الحاكم في \"المدخل\" حديث أبي حذافة، وجعله مثالًا لما رفعه المجروحون من الموقوفات\".\nقلت: يشير إلى تجريح أبي حذافة - واسمه أحمد بن إسماعيل السهمي -، وقد ضعفه غير واحد، وقال ابن خزيمة:\n\"كنت أحدث عنه، إلى أن عرض علي من روايته عن مالك ما أنكره قلبي، فتركته\". وقال ابن عدي:\n\"حدث عن مالك وغيره بالأباطيل\".\nأما المخالفة التي أشرنا إليها؛ فهي أن عبيد الله بن عمر رواه، عن نافع، عن ابن عمر قال: \"الشفق: الحمرة\". رواه البيهقي.\nوتابعه العمري عن نافع به. أخرجه الدارقطني. ولا شك أن هذا أصح إسنادًا من المرفوع، ولذلك قال البيهقي عقبه:\n\"والصحيح موقوف\". قال:\n\"وكذلك رواه عبد الله بن نافع، عن أبيه، عن ابن عمر موقوفًا\".\nثم رواه بسنده عن ابن عباس مثله موقوفًا، وقال:","vol":"8","page":234},{"text":"\"وروينا عن عمر وعلي وأبي هريرة أنهم قالوا: الشفق الحمرة\".\nلكن ذكر الحافظ أن ابن خزيمة أخرجه من طريق أخرى عن محمد بن يزيد - وهو الواسطي -، عن شعبة، عن قتادة، عن أبي أيوب، عن عبد الله بن عمرو رفعه:\n\"ووقت صلاة المغرب إلى أن تذهب حمرة الشفق\" الحديث. قال ابن خزيمة:\n\"إن صحت هذه اللفظة، تفرد بها محمد بن يزيد، وإنما قال أصحاب شعبة فيه: (فور الشفق) مكان: (حمرة الشفق) . قلت: محمد بن يزيد صدوق\".\nقلت: وهو في \"صحيح مسلم\" (٢/ ١٠٤) من طريق معاذ العنبري، عن شعبة بلفظ:\n\"ثور الشفق\".\nورواه أحمد (٦٩٩٣): حدثنا يحيى بن أبي بكير: حدثنا شعبة به؛ بلفظ:\n\"نور الشفق\". وهو عند مسلم من هذا الوجه، لكنه لم يسق لفظه.\nوقد تابعه همام، عن قتادة به؛ بلفظ:\n\"ما لم يغب الشفق\".\nأخرجه مسلم، وأحمد (٦٩٦٦ و٧٠٧٧) وغيرهما.\nويبدو مما سبق أن قوله في حديث ابن عمرو: \"حمرة الشفق\" وهم من محمد ابن يزيد الواسطي، لكن الظاهر أنه وهم لفظي؛ إذ أنه في معنى اللفظين الآخرين: \"ثور الشفق\" و: \"نور الشفق\"، ولا يكون ذلك إلا في حمرة الشفق؛ ضرورة أن الشفق لغة: هو الحمرة في الأفق من الغروب إلى العشاء الآخرة أو إلى قريبها، أو إلى قريب العتمة، ولذلك أجاب العلامة الصنعاني في \"سبل السلام\" (١/ ١٧٥)","vol":"8","page":235},{"text":"على تضعيف البيهقي رفع الحديث بقوله:\n\"قلت: البحث لغوي، والمرجع فيه إلى أهل اللغة، وابن عمر من أهل اللغة وقح العرب؛ فكلامه حجة، وإن كان موقوفًا عليه\".\nوجملة القول؛ أن الحديث ضعيف المبنى صحيح المعنى. والله أعلم.\n<span data-type=\"title\" id=toc-3771>٣٧٦٠ </span>- (الشقي كل الشقي: من أدركته الساعة حيًا لم يمت) .\nموضوع\nرواه القضاعي في \"مسند الشهاب\" (٢٣/ ٢) عن هاشم بن القاسم الحراني قال: أخبرنا يعلى بن الأشدق بن جراد بن معاوية العقيلي - ويكنى بأبي الهيثم -، عن عمه عبد الله بن جراد مرفوعًا.\nقلت: وهذا موضوع؛ آفته يعلى بن الأشدق. قال الحافظ في ترجمة الحراني المذكور من \"التقريب\":\n\"صدوق تغير، وله سماع من يعلى بن الأشدق؛ ذاك المتروك الذي ادعى أنه لقي الصحابة\".\nوقال ابن حبان:\n\"وضعوا له أحاديث، فحدث بها ولم يدر، وقال أبو زرعة: ليس بشيء، لا يصدق\".","vol":"8","page":236},{"text":"<span data-type=\"title\" id=toc-3772>٣٧٦١ </span>- (الشمس والقمر وجوههما إلى العرش، وأقفاؤهما إلى النار) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٣٧-٢٣٨) من طريق الطبراني: حدثنا العباس بن الفضل: حدثنا سعيد بن سليمان النشيطي: حدثنا شداد بن سعيد","vol":"8","page":236},{"text":"الراسبي، عن غيلان بن جرير، عن مطرف بن عبد الله بن الشخير، عن عبد الله، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ آفته النشيطي هذا؛ قال ابن أبي حاتم (٢/ ١/ ٢٦):\n\"قال أبي: لا نرضاه، وفيه نظر. وقال أبو زرعة: نسأل الله السلامة! فقلت: هو صدوق؟ قال: نسأل الله السلامة! وحرك رأسه وقال: ليس بالقوي\".\nوقال أبو داود:\n\"لا أحدث عنه\".\nولذلك؛ جزم الحافظ في \"التقريب\" بأنه ضعيف. وأما قول الذهبي في ترجمته من \"الميزان\":\n\"صويلح\"؛ ففيه بعد. وأقرب منه إلى الصواب قوله في \"الضعفاء\":\n\"ليس بالقوي\". ونقل المناوي عنه أنه قال فيه:\n\"ضعيف\". وفي \"الضعفاء\" له:\n\"ضعفوه\".\nوالعباس بن الفضل؛ قال المناوي:\n\"فإن كان الموصلي؛ فقد قال ابن معين: ليس بثقة، وإن كان الأزرق البصري؛ فقد قال البخاري: ذهب حديثه. وقد أوردهما الذهبي معًا في (الضعفاء) \".\nقلت: ليس هو أحد هذين؛ إنما هو العباس بن الفضل الأسفاطي؛ فقد أورده الحافظ في الرواة عن النشيطي في \"التهذيب\". وأورده ابن الأثير في \"اللباب\"","vol":"8","page":237},{"text":"(١/ ٤٣) وقال: \"سمع أبا الوليد الطيالسي وعلي بن المديني وغيرهما. روى عنه أبو القاسم الطبراني\".\nقلت: وروى عنه - أيضًا - أحمد بن عبيد؛ كما في \"سنن البيهقي\" (٥/ ٧٥)، وروى الطبراني له حديثًا في \"المعجم الصغير\" (ص ١٩٤)، ولم أر من تكلم فيه بجرح أو توثيق، فهو من شيوخ الطبراني المستورين.\n<span data-type=\"title\" id=toc-3773>٣٧٦٢ </span>- (الشفعاء خمسة: القرآن، والرحم، والأمانة، ونبيكم، وأهل بيته) .\nضعيف\nأخرجه الديلمي (٢/ ٢٣٧)، ومحمد بن حمزة الفقيه في \"أحاديثه\" (٢١٦/ ٢) عن أبي بكر أحمد بن علي بن إسماعيل الناقد: حدثنا معاذ بن المثنى: حدثنا مسدد: حدثنا عبد الله بن داود، عن مسعر، عن عبد الملك بن عمير، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا سند ضعيف؛ أحمد بن علي بن إسماعيل هذا؛ لم أجد له ترجمة فيما عندي من المصادر.\nومن فوقه ثقات، وأعله المناوي بعبد الله بن داود وشيخه! فلم يصنع شيئًا؛ فإنهما ثقتان من رجال البخاري.","vol":"8","page":238},{"text":"<span data-type=\"title\" id=toc-3774>٣٧٦٣ </span>- (.....................................) (١) .\n_________\n(١) كان هنا الحديث: \" خديجة بنت خويلد سابقة نساء العالمين. . . \"، وهو الآتي برقم (٣٧٧٩)، فحذفناه من هنا لتكراره. (الناشر) .","vol":"8","page":238},{"text":"<span data-type=\"title\" id=toc-3775>٣٧٦٤ </span>- (خدمتك زوجك صدقة) .\nضعيف\nأخرجه الديلمي (٢/ ١٣٣) عن محمد بن عبد الوهاب الدعلجي: حدثنا عبد الله بن إبراهيم: حدثنا محمد بن مسلم الطائفي، عن صفوان بن سليم، عن نافع، عن ابن عمر قال:\nقالت امرأة: ليس لي مال أتصدق، ولا أخرج من بيت زوجي، فأعين الناس في حوائجهم، فقال - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ محمد بن مسلم الطائفي قال الحافظ:\n\"صدوق يخطىء\".\nوعبد الله بن إبراهيم؛ لم أعرفه، ويحتمل أنه الغفاري المدني، وهو متهم.\nومحمد بن عبد الوهاب الدعلجي؛ الظاهر أنه الذي في \"اللسان\":\n\"محمد بن عبد الوهاب الجاري من أهل بغداد. يروي عن محمد بن مسلم الطائفي. وعنه أبو القاسم البغوي وغيره. ربما أخطأ؛ قاله ابن حبان (الثقات) \".","vol":"8","page":239},{"text":"<span data-type=\"title\" id=toc-3776>٣٧٦٥ </span>- (ما من مسلم يعمل ذنبًا إلا وقف الملك الموكل بإحصاء ذنوبه ثلاث ساعات، فإن استغفر الله من ذنبه ذلك في شيء من تلك الساعات؛ لم يوقفه عليه، ولم يعذب يوم القيامة) .\nموضوع\nأخرجه الحاكم (٤/ ٢٦٢) عن سعيد بن سنان: حدثتني أم الشعثاء، عن أم عصمة العوضية - وكانت قد أدركت رسول الله - ﷺ - - قالت: قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"هذا حديث صحيح الإسناد، ولم يخرجاه\"! ووافقه الذهبي!","vol":"8","page":239},{"text":"قلت: وهو عجيب منه؛ فإن سعيد بن سنان هذا - وهو أبو مهدي الحمصي - أورده الذهبي نفسه في \"الضعفاء والمتروكين\"، وقال:\n\"هالك\"! وقال الحافظ:\n\"متروك، ورماه الدارقطني وغيره بالوضع\".\nوقد ثبت الحديث بلفظ: \"إن صاحب الشمال ليرفع القلم ست ساعات عن العبد المسلم المخطىء ... \" بنحوه من حديث أبي أمامة - ﵁ - فانظر \"الصحيحة\" (١٢٠٩) .\n<span data-type=\"title\" id=toc-3777>٣٧٦٦ </span>- (الشيخ في بيته كالنبي في قومه) .\nموضوع\nأخرجه ابن حبان في \"الضعفاء والمجروحين\": حدثنا علي بن أحمد ابن حاتم القرشي: حدثنا عثمان بن محمد بن حشيش القيرواني: حدثنا عبد الله بن عمر بن غانم، عن مالك، عن نافع، عن ابن عمر مرفوعًا به. أورده في ترجمة ابن غانم هذا، وقال:\n\"يروي عن مالك ما لم يحدث به مالك قط، لا يحل ذكر حديثه والرواية عنه في الكتب إلا على سبيل الاعتبار\".\nقلت: وقد تعقبه السيوطي في \"اللآلي\" (١/ ١٥٤) بأن ابن غانم هذا مستقيم الحديث؛ كما قال الذهبي في \"الكاشف\"، وبأنه ورد من حديث أبي رافع.\nقلت: أما ابن غانم؛ فيبدو من ترجمته في \"التهذيب\" أنه رجل فاضل ثقة، وأن من ضعفه كابن حبان، ومن جهله كأبي حاتم؛ لم يعرفه. ولذلك قال الحافظ في \"التهذيب\" عقب الحديث:","vol":"8","page":240},{"text":"\"وهذا موضوع، ولعل ابن حبان ما عرف هذا الرجل؛ لأنه جليل القدر ثقة، لا ريب فيه، ولعل البلاء في الأحاديث التي أنكرها ابن حبان ممن هو دونه\".\nوقال الذهبي في \"الميزان\" عقب الحديث:\n\"قلت: لعل الآفة من عثمان صاحبه\".\nقلت: وهو الذي أجزم به؛ فإن عثمان هذا؛ لم أجد له ذكرًا في شيء من كتب الرجال؛ اللهم إلا في \"اللسان\"؛ فقد استدركه على \"الميزان\"، ولكنه لم يزد في ترجمته على قوله:\n\"له ذكر في ترجمة عبد الله بن محمد بن غانم\".\nيعني من \"الميزان\"، ولم يذكر الذهبي فيه غير ما نقلته عنه آنفًا من أن الآفة من عثمان.\nفهذا كله يشعر بأن الرجل غير معروف عندهم، وإلا؛ لذكروا شيئًا من أحواله، فالعجب أن لا يحمل عليه في هذا الحديث، وتعصب الآفة بشيخه.\nعلى أن القرشي شيخ ابن حبان لم أجد له ترجمة أيضًا، لكن يغلب على الظن أنه معروف لديه؛ فإنه بشيوخه هو أعرف بهم من غيرهم.\nوأما حديث أبي رافع؛ فهو:\n\"الشيخ في أهله، كالنبي في أمته\".\nأخرجه الديلمي (٢/ ٢٣٧) معلقًا على أبي عبد الرحمن السلمي بسنده، عن محمد بن عبد الملك الكوفي: حدثنا إسماعيل بن إبراهيم، عن أبيه، عن رافع ابن أبي رافع، عن أبيه مرفوعًا.","vol":"8","page":241},{"text":"قلت: وهذا موضوع أيضًا؛ آفته محمد بن عبد الملك هذا؛ وهو القناطيري، قال الذهبي في \"الميزان\":\n\"روى حديثًا باطلًا (فذكر هذا) ساقه ابن عساكر في \"معجمه\" وقال: قيل له القناطيري؛ لأنه كان يكذب قناطير\".\nونقل ابن عراق في \"تنزيه الشريعة\" (١/ ٢٠٨) عن الحافظ العراقي أنه قال في \"تخريج الإحياء\":\n\"إسناده ضعيف\". ثم قال ابن عراق:\n\"كذا في \"التخريج الصغير\"، لكنه قال في \"الكبير\": فيه محمد بن عبد الملك القناطيري ... \"، ثم ذكر ما تقدم عن الذهبي.\nوأخرجه الرافعي في \"تاريخ قزوين\" (٣/ ٩٥-٩٦) معلقًا من طريق الخليلي الحافظ في \"مشيخته\" بإسناد آخر، عن محمد بن عبد الملك الكوفي به.\n<span data-type=\"title\" id=toc-3778>٣٧٦٧ </span>- (الشيطان يهم بالواحد والاثنين، فإذا كانوا ثلاثة لم يهم بهم) .\nضعيف\nأخرجه البزار (رقم١٦٩٨)، وعنه الديلمي (٢/ ٢٣٨) من طريق عبد العزيز بن عبد الله بن الأصم: حدثنا عبد الرحمن بن أبي الزناد، عن ابن حرملة، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علته عبد العزيز هذا، قال الذهبي:\n\"فيه جهالة\". وأعله الهيثمي (٢٥٨٥) بابن أبي الزناد وحده فقصر.\nوقال البزار:","vol":"8","page":242},{"text":"\"حديث ابن حرملة لا نعلم رواه إلا ابن أبي الزناد، ولم نسمعه بهذا الإسناد إلا من ابن أبي الحنين، وقد رواه غير ابن أبي الزناد عن ابن حرملة عن عمرو بن شعيب عن أبيه عن جده\".\nقلت: وهذا هو الصواب؛ فإنه رواه مالك عن ابن حرملة به نحوه، وهو مخرج في \"الصحيحة\" (٦٢)، و\"صحيح أبي داود\" (٢٣٤٦) .\n<span data-type=\"title\" id=toc-3779>٣٧٦٨ </span>- (صبحوا بالصبح؛ فإنه أعظم للأجر) .\nموضوع بهذا اللفظ\nأخرجه ابن النجار في \"ذيل تاريخ بغداد\" (١٠/ ٨٧/ ٢-٨٨/ ١) عن منصور بن عبد الله الخالدي: أنبأ عثمان بن أحمد بن يزيد الدقاق: حدثنا محمد بن عبيد الله بن أبي داود المخرمي: حدثنا شبابة بن سوار، عن محمد بن المنكدر، عن جابر، عن أبي بكر الصديق، عن بلال مرفوعًا.\nقلت: وهذا موضوع؛ آفته الخالدي هذا؛ فإنه كذاب كما في \"الميزان\" عن أبي سعيد الإدريسي.\nومن فوقه ثقات.\nوالمحفوظ إنما هو من رواية أيوب بن سيار، عن ابن المنكدر به، ولفظه:\n\"أسفروا بالفجر ... \". والباقي مثله.\nأخرجه البزار (ص ٤٣)، وقال:\n\"وأيوب ضعيف\".\nومن طريقه: أخرجه الطبراني في \"المعجم الكبير\" (١/ ٥١/ ٢) بلفظ:\n\"يا بلال! أصبحوا بالصبح ... \".","vol":"8","page":243},{"text":"وهو بلفظ الإسفار صحيح لغيره؛ فإنه جاء من حديث أبي رافع وغيره، وهو مخرج في \"الإرواء\" (٢٥٨)، و\"المشكاة\" (٦١٤) .\n<span data-type=\"title\" id=toc-3780>٣٧٦٩ </span>- (صالح المؤمنين: أبو بكر وعمر) .\nموضوع\nرواه الطبراني (٣/ ٧٩/ ٢)، وأبو علي عبد الرحمن بن محمد النيسابوري في \"جزء من فوائده\" (٢/ ٢)، والواحدي في \"تفسيره\" (٤/ ١٥٣/ ١) عن عبد الرحيم ابن زيد العمي، عن أبيه، عن شقيق بن سلمة، عن عبد الله، عن النبي - ﷺ - في قوله: (فإن الله هو مولاه وجبريل وصالح المؤمنين) [التحريم: ٤] قال: ... فذكره.\nقلت: وهذا موضوع؛ آفته العمي هذا؛ قال الحافظ في \"التقريب\":\n\"كذبه ابن معين\".\nوقد سرق هذا الحديث بعض الكذابين الآخرين، ولكنه خصه بعلي بن أبي طالب!\nأخرجه ابن أبي حاتم، وقال الحافظ ابن كثير:\n\"إسناده ضعيف، وهو منكر جدًا\".","vol":"8","page":244},{"text":"<span data-type=\"title\" id=toc-3781>٣٧٧٠ </span>- (صفتي أحمد المتوكل، ليس بفظ ولا غليظ، يجزي بالحسنة الحسنة، ولا يكافىء بالسيئة، مولده بمكة، ومهاجره طيبة، وأمته الحمادون، يأتزرون على أنصافهم، ويوضؤون أطرافهم، أناجيلهم في صدورهم، يصفون للصلاة كما يصفون للقتال، قربانهم الذي يتقربون به إلي دعاؤهم، رهبان بالليل ليوث بالنهار) .\nضعيف\nرواه الطبراني (٣/ ٦١-٦٢) عن إسماعيل بن عبد الحميد بن","vol":"8","page":244},{"text":"عبد الرحمن بن فروة: أخبرنا أبي، عن أبي هارون (اسمه مروان)، أن سنان بن الحارث حدثه، عن إبراهيم بن يزيد النخعي، عن علقمة بن قيس، عن عبد الله ابن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سنان بن الحارث ترجمه ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ١/ ٢٥٤) برواية جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال. وذكره ابن حبان في \"الثقات\".\nومن دونه؛ لم أعرفهم.\n<span data-type=\"title\" id=toc-3782>٣٧٧١ </span>- (صغروا الخبز، وأكثروا عدده؛ يبارك لكم فيه) .\nموضوع\nأخرجه الديلمي (٢/ ٢٤٧) من طريق أبي بكر الإسماعيلي، - وهو في \"المعجم\" (٦٩/ ٢) -، والأزدي في \"الضعفاء والمتروكين\" من طريقين، عن عبد الله بن إبراهيم: حدثنا جابر بن سليم الأنصاري، عن يحيى بن سعيد، عن عمرة، عن عائشة مرفوعًا.\nوأورده ابن الجوزي في \"الموضوعات\" من رواية الأزدي، وقال:\n\"موضوع؛ جابر بن سليم منكر الحديث\".\nوتعقبه السيوطي في \"اللآلي المصنوعة\" (٢/ ٢١٦) بما في \"لسان الميزان\" في ترجمة جابر هذا:\n\"قال عبد الله بن أحمد عن أبيه: سمعت منه، وهو شيخ ثقة مدني حسن الهيئة. (قال:) وهذا الخبر منكر لا شك فيه، وقد أخرجه الإسماعيلي في \"معجمه\" من هذا الوجه، فلعل الآفة ممن دونه\".","vol":"8","page":245},{"text":"قلت: غالب الظن أنها من قبل عبد الله بن إبراهيم، وأنه أبو محمد الغفاري المدني، وهو متروك؛ نسبه ابن حبان إلى الوضع، كما في \"التقريب\".\nثم ذكر له السيوطي شاهدًا من حديث أبي الدرداء مرفوعًا بلفظ:\n\"قوتوا طعامكم؛ يبارك لكم فيه\".\nأخرجه البزار (ص ١٦١) من طريق بقية بن الوليد، عن أبي بكر بن أبي مريم، عن ضمرة بن حبيب عنه، وقال:\n\"قال إبراهيم (يعني ابن عبد الله، شيخه): سمعت بعض أهل العلم يفسره يقول: هو تصغير الأرغفة\". وقال البزار:\n\"لا نعلم يروى متصلًا إلا بهذا الإسناد، وإسناده حسن من أسانيد أهل الشام\".\nقلت: كذا قال! وفيه تساهل لا يخفى؛ فإن أبا بكر بن أبي مريم ضعيف مختلط، وبقية بن الوليد؛ مدلس وقد عنعن. وقال الهيثمي (٥/ ٣٥):\n\"رواه البزار والطبراني، وفيه أبو بكر بن أبي مريم، وقد اختلط، وبقية رجاله ثقات\". كذا قال! وبقية معروف الحال كما ذكرنا، فلعله عند الطبراني من غير طريقه.\nوالتفسير الذي حكاه إبراهيم عن بعض أهل العلم ذكره ابن الأثير عن الأوزاعي. ثم قال:\n\"وقال غيره: هو مثل قوله: كيلوا طعامكم\".","vol":"8","page":246},{"text":"<span data-type=\"title\" id=toc-3783>٣٧٧٢ </span>- (صفوا كما تصف الملائكة عند ربهم، قالوا: يا رسول الله! كيف تصف الملائكة عند ربهم؟ قال: يقيمون الصفوف، ويجمعون مناكبهم) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٢/ ١): حدثنا موسى: حدثنا حاتم: حدثنا سعيد، عن عطاء، عن ابن عمر مرفوعًا. وقال:\n\"لم يروه عن عطاء إلا سعيد\".\nقلت: وهو سعيد بن راشد المازني السماك؛ قال البخاري:\n\"منكر الحديث\"، وقال النسائي:\n\"متروك\".\nومن دونهما؛ لم أعرفهما.\nوأما الهيثمي؛ فكأنه لم يعرف الذي قبلهما؛ فقال (٢/ ٩٠):\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه، ولم أجد ترجمته\".\nوأنا لم أجد في الرواة المشهورين عن عطاء ممن يسمى سعيدًا غير ابن راشد هذا، فغلب على ظني أنه هو. والله أعلم.","vol":"8","page":247},{"text":"<span data-type=\"title\" id=toc-3784>٣٧٧٣ </span>- (صل الصبح، والضحى؛ فإنها صلاة الأوابين) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص ١٥٠-١٥١)، وابن عدي (ق ١٧٥/ ٢)، وأبو عبد الله الصاعدي في \"السداسيات\" (٣/ ٢)، وزاهر بن طاهر الشحامي في \"سداسياته\" (٢٨٧/ ٢) من طريقين، عن سعيد بن زون، عن أنس مرفوعًا؛ بحديث طويل فيه هذا. وقال العقيلي:","vol":"8","page":247},{"text":"\"وهذا المتن لا يعرف له طريق عن أنس يثبت\".\nقلت: وسعيد هذا؛ قال النسائي:\n\"متروك\". وقال أبو حاتم:\n\"ضعيف جدًا\". وقال الحاكم:\n\"روى عن أنس بن مالك أحاديث موضوعة\". وكذا قال النقاش.\nقلت: وقد وجدت له متابعين كثيرين:\nالأول: عويد بن أبي عمران، عن أبيه، عنه.\nأخرجه ابن عدي (٢٦٠/ ٢)، وابن عساكر (٣/ ٧٩/ ١-٢) . وقال ابن عدي:\n\"عويد؛ الضعف على حديثه بين\".\nالثاني: علي بن الجند، عن عمرو بن دينار، عنه.\nأخرجه العقيلي (ص ٢٩٤)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٣٤ و٢/ ١٦٣) . وقال العقيلي:\n\"علي بن الجند مجهول، حديثه غير محفوظ. وهذا الحديث يروى عن أنس من غير هذا الوجه بأسانيد لينة\".\nالثالث: الأزور بن غالب، عن سليمان التيمي، عن أنس.\nأخرجه العقيلي (٤٣)، وابن عدي (٢٩/ ٢)، وقال الأول:\n\"لم يأت به عن سليمان التيمي غير الأزور هذا، قال البخاري: منكر الحديث. ولهذا الحديث عن أنس طرق، ليس فيها وجه يثبت\".","vol":"8","page":248},{"text":"الرابع: عن بكر الأعنق، عن ثابت، عنه.\nأخرجه العقيلي (٥٤)، وقال:\n\"ليس لهذا المتن إسناد صحيح، قال البخاري: وبكر لا يتابع عليه\".\nالخامس: اليسع بن زيد القرشي: حدثنا سفيان بن عيينة، عن حميد الطويل، عنه.\nأخرجه السهمي في \"تاريخ جرجان\" (٤١٠) .\nواليسع هذا؛ لم أعرفه. ثم رأيت الحافظ ابن حجر قال في \"طرق حديث أنس هذا\" (ق ٢٢/ ٢):\n\"واليسع مجهول، وأظنه الذي ضعفه الدارقطني، كأنه ذكر في \"الضعفاء\": اليسع بن إسماعيل عن ابن عيينة ضعيف. فلعل إسماعيل جده. وهو آخر من زعم أنه سمع من سفيان بن عيينة، وعاش إلى سنة ست وثمانين ومئتين\".\nوبالجملة؛ فجميع هذه الطرق ضعيفة، وبعضها أشد ضعفًا من بعض، فلم تطمئن النفس لتقوية الحديث بمجموعها، لا سيما وفيها الأمر بصلاة الضحى، ولم أر له شاهدًا معتبرًا إلا في رواية ضعيفة السند عن أبي هريرة، والمحفوظ الذي أخرجه الشيخان وغيرهما عنه بلفظ:\n\"أوصاني\"، وهو مخرج في \"صحيح سنن أبي داود\" (١٢٨٦)، وله فيه (١٢٨٧) شاهد من حديث أبي الدرداء.\nوأما أن صلاة الضحى هي صلاة الأوابين؛ فهو ثابت من حديث زيد بن أرقم، رواه مسلم وغيره، وهو مخرج في \"الصحيحة\" (١١٦٤) .","vol":"8","page":249},{"text":"وقد قال الحافظ في آخر تخريجه لهذا الحديث - بعد أن ساق له عشر طرق، ليس في الكثير منها ذكر لصلاة الضحى، ومع ذلك فلم يصرح بتقوية الحديث بمجموع العشر -:\n\"وإذا تأملت ما جمعته؛ عرفت أن طرق هذا الحديث كلها واهية، لكن الحديث إذا تعددت طرقه، واختلفت مخارجه؛ أشعر بأن له أصلًا، ولا سيما إذا كان في باب الترغيب؛ فإن أهل العلم احتملوا في ذلك ما لم يحتملوه في باب الحلال والحرام\".\n<span data-type=\"title\" id=toc-3785>٣٧٧٤ </span>- (صلوا ركعتي الضحى بسورتيها: (والشمس وضحاها)، و(الضحى» .\nموضوع\nأخرجه الروياني في \"مسنده\" (١٠/ ٥٨/ ١)، والديلمي (٢/ ٢٤٢) عن مجاشع بن عمرو: حدثنا ابن لهيعة، عن عياش بن عباس القتباني، عن أبي الخير اليزني، عن عقبة بن عامر مرفوعًا. وزاد الروياني:\n\"قال عقبة: من فعل ذلك؛ غفر له\".\nقلت: وهذا موضوع؛ آفته مجاشع هذا؛ قال ابن معين:\n\"قد رأيته أحد الكذابين\".","vol":"8","page":250},{"text":"<span data-type=\"title\" id=toc-3786>٣٧٧٥ </span>- (صلاة المسافر ركعتان حتى يؤوب إلى أهله أو يموت) .\nضعيف جدًا\nرواه أبو محمد الأردبيلي في \"الفوائد\" (١٨٨/ ١)، وأبو جعفر الرزاز في \"حديثه\" (٤/ ٧٦/ ٢)، والخطيب في \"التاريخ\" (١٢/ ٣١٢) عن بقية بن","vol":"8","page":250},{"text":"الوليد: حدثنا أبان بن عبد الله، عن خالد بن عثمان، عن أنس بن مالك، عن عمر ابن الخطاب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان بن عبد الله: الظاهر أنه الشامي الذي روى عن عاصم بن محمد العمري وثور بن يزيد. قال الأزدي:\n\"تركوه\".\nوخالد بن عثمان؛ لم أعرفه، وفي \"تاريخ البخاري\" (٢/ ١/ ١٦٣) و\"جرح ابن أبي حاتم\" (١/ ٢/ ٢٤٤) - والسياق للأول -:\n\"خالد بن عثمان المزني، سمع عبد الرحمن بن أبي عائشة، روى عنه موسى ابن إسماعيل، يعد في البصريين\".\nقلت: وابن أبي عائشة هذا إنما يحدث عن التابعين كما قال ابن أبي حاتم (٢/ ٢/ ٢٧٤)، فإذا كان المترجم هو هذا المزني الذي روى عن ابن أبي عائشة؛ فيكون الحديث منقطعًا بينه وبين أنس، بل معضلًا.\n<span data-type=\"title\" id=toc-3787>٣٧٧٦ </span>- (أيما رجل طلق امرأته ثلاثًا عند الأقراء أو ثلاثًا مبهمة؛ لم تحل له حتى تنكح زوجًا غيره) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٣٣/ ١)، والبيهقي في \"سننه\" (٧/ ٣٣٦) عن محمد بن حميد الرازي: أخبرنا سلمة بن الفضل، عن عمرو بن أبي قيس، عن إبراهيم بن عبد الأعلى، عن سويد بن غفلة قال:\nكانت عائشة الخثعمية عند الحسن بن علي - ﵁ -، فلما قتل علي - ﵁ - قالت: لتهنئك الخلافة! قال: بقتل علي تظهرين الشماتة؟!","vol":"8","page":251},{"text":"اذهبي فأنت طالق، يعني ثلاثًا، قال: فتفعلت بثيابها، وقعدت حتى قضت عدتها، فبعث إليها ببقية بقيت لها من صداقها، وعشرة آلاف صدقة، فلما جاءها الرسول قالت: (متاع قليل من حبيب مفارق)، فلما بلغه قولها، بكى، ثم قال: لولا أني سمعت جدي؛ أو حدثني أبي، أنه سمع جدي يقول: (فذكره) لراجعتها. وقال البيهقي:\n\"وكذلك روي عن عمرو بن شمر، عن عمران بن مسلم وإبراهيم بن عبد الأعلى، عن سويد بن غفلة\".\nقلت: وقال الكوثري في رسالته \"الإشفاق\" (ص ٢٨) - بعد ما عزاه للطبراني والبيهقي - عقبه:\n\"وإسناده صحيح، قاله ابن رجب الحنبلي الحافظ بعد أن ساق الحديث في كتابه: (بيان مشكل الأحاديث الواردة في أن الطلاق الثلاث واحدة) \" (١) .\nولم يتعقبه بشيء؛ مما يدل على أنه موافق له على التصحيح، وهذا أمر عجيب، لا سيما من ابن رجب؛ فإن الإسناد لا يحتمل التحسين، فضلًا عن التصحيح! فإن سلمة بن الفضل صدوق كثير الخطأ. ومحمد بن حميد الرازي ضعيف كما في \"التقريب\"، بل الرازي قد اتهمه غير واحد بالكذب، وتساهل البعض في إعطائه حقه من الجرح؛ فقد قال الهيثمي في \"مجمع الزوائد\" (٤/ ٣٣٩):\n\"رواه الطبراني، وفي رجاله ضعف، وقد وثقوا\".\nفإن قال قائل: أفلا يتقوى الحديث بطريق عمرو بن شمر التي علقها البيهقي؟\n_________\n(١) ونقله عنه أيضا ابن عبد الهادي في \" سير الحاث إلى علم الطلاق الثلاث \" (ق ٢٠٦ / ٢)","vol":"8","page":252},{"text":"فأقول: كلا؛فإن عمرًا هذا كذاب يروي الموضوعات عن الثقات؛ فلا يستشهد به ولا كرامة.\nواعلم أنه لا يوجد حديث صحيح صريح في إيقاع الطلاق بلفظ ثلاثًا - ثلاثًا، فلا تغتر بكلام الكوثري في كتابه \"الإشفاق\"؛ فإنه غير مشفق على نفسه؛ فإنه يتفق مع انحرافه عن السنة؛ كتأويله حديث ابن عباس في \"صحيح مسلم\" على أنه في غير المدخول بها! ومن أراد مفرق الحق في هذه المسألة فليراجع كتب شيخ الإسلام ابن تيمية والإمام ابن القيم وغيرها من أئمة السنة والذابين عنها.\n<span data-type=\"title\" id=toc-3788>٣٧٧٧ </span>- (خذل عنا؛ فإن الحرب خدعة) .\nضعيف جدًا\nأخرجه الطبري في \"تهذيب الآثار\" (١/ ١٠٩/ ٢٢٦)، وأبو عوانة (٤/ ٨٢)، والديلمي (٢/ ١١١-١١٢) عن يعقوب بن محمد: حدثنا عبد العزيز بن عمران: حدثنا إبراهيم بن صابر الأشجعي، عن أبيه، عن أمه بنت نعيم بن مسعود الأشجعي، عن أبيها قال: قال رسول الله - ﷺ -:\nقلت: وهذا إسناد ضعيف جدًا؛ عبد العزيز بن عمران هو المعروف بابن أبي ثابت الزهري المدني، وهو متروك.\nومن فوقه لم أعرفهم، وبنت نعيم اسمها زينب، ونعيم صحابي مشهور قالوا: وهو الذي أوقع الخلاف بين الحيين (قريظة وغطفان) في وقعة الخندق، فخالف بعضهم بعضًا ورحلوا عن المدينة، والقصة رواها ابن إسحاق بغير إسناد؛ وفيها أن النبي - ﷺ - قال له: \"فخذل عنا إن استطعت؛ فإن الحرب خدعة\". انظر \"تاريخ ابن كثير\" (٤/ ١١١)، ورواها الطبري (١/ ١١٤/ ٢٣٦) عن الزهري مرسلًا؛ دون حديث الترجمة.","vol":"8","page":253},{"text":"(تنبيه): \"إبراهيم بن صابر\" هكذا وقع في \"تهذيب الطبري\"، ووقع في \"مسند أبي عوانة\": \"..هانىء\" مكان \"صابر\"، وفي \"الديلمي\": \"جابر\". وهذا تحريف شديد، أضاع علينا معرفة هوية إبراهيم هذا، وقد ذكر الحافظ المزي في شيوخ عبد العزيز بن عمران ثلاثة باسم إبراهيم:\nالأول: إبراهيم بن إسماعيل بن أبي حبيبة.\nالثاني: إبراهيم بن حويصة.\nالثالث: إبراهيم بن أبي الصقر.\nولم أعرف من هؤلاء إلا الأول؛ وهو أشهلي أنصاري مولاهم، ولم يذكروا له رواية عن أبيه، ثم هو ضعيف. والله أعلم.\nواعلم أنني إنما خرجت الحديث هنا من أجل طرفه الأول: \"خذل عنا\"، وإلا؛ فبقيته صحيح، بل متواتر، أخرجه ابن جرير عن عشرة من الصحابة، وبعضها في \"الصحيحين\"، وخرجه السيوطي في \"الجامع الصغير\" عن أربعة عشر صحابيًا، ليس فيهم أبو الطفيل وأسماء بنت يزيد، وقد أخرجهما الطبري، فيصير العدد (١٦) . وقد أخرجته عن بعضهم في \"الروض النضير\" (٧٧٠)، وغيره، فانظر \"صحيح الجامع الصغير\" (٣١٧١) .\nثم وقفت على الكتاب الذي سماه مؤلفه الشيخ عبد الله الدويش ﵀: \"تنبيه القاري على تقوية ما ضعفه الألباني\"! ومما قواه هذا الحديث! فقد ساقه من رواية البيهقي في \"دلائل النبوة\" (٣/ ٤٤٥-٤٤٦) من طريق أحمد بن عبد الجبار: حدثنا يونس، عن ابن إسحاق قال: فحدثني رجل، عن عبد الله بن كعب بن مالك قال:","vol":"8","page":254},{"text":"جاء نعيم بن مسعود الأشجعي إلى رسول الله - ﷺ -، فقال: يا رسول الله! إني قد أسلمت؛ ولم يعلم بي أحد من قومي، فمرني أمرك ... إلخ.\nقلت: كذا صورة الأصل، وهي بخطه؛ كما أخبرني من أهداه إلي، وهذا من أوهامه ﵀! لأنه كان عليه أن يذكر جواب النبي - ﷺ - لنعيم بن مسعود؛ لأن موضع استشهاده أو انتقاده علي إنما هو فيه، وهو:\nفقال له رسول الله - ﷺ -: \"إنما أنت فينا رجل واحد، فخذل عنا ما استطعت؛ فإنما الحرب خدعة\". فانطلق نعيم بن مسعود ... الحديث.\nقلت: فهنا محل تلك اللفظة: \"إلخ\" كما هو ظاهر.\nثم ساقه من رواية البيهقي أيضًا من الطريق ذاتها، عن ابن إسحاق قال: حدثنا يزيد بن رومان، عن عروة، عن عائشة قالت:\nكان نعيم بن مسعود رجلًا نمومًا، فدعاه رسول الله - ﷺ -، فقال: ...، فذكر القصة مختصرة جدًا، وفيه:\nفلما ولى نعيم قال رسول الله - ﷺ -: \"إنما الحرب خدعة\".\nوقال الدويش عقبه:\n\"وهذا إسناد حسن، وقد أشار إليه الحافظ ابن حجر في \"فتح الباري\" (٧/ ٤٠٣) بأطول من هذا، وسكت عليه. والله أعلم\".\nكذا قال! غفر الله له، وفيه أوهام عجيبة!\nأولًا: قوله: \"وقد أشار إليه الحافظ..\" إلى قوله: \"وسكت عنه\".\nفأقول: الذي سكت عنه الحافظ ليس هذا الذي ساقه الدويش من رواية","vol":"8","page":255},{"text":"البيهقي عن عبد الله بن كعب المرسلة، ورواية عروة عن عائشة المسندة، وإنما سكت عن رواية ابن إسحاق في \"السيرة\" (٣/ ٢٤٧-٢٥٠) مطولة جدًا، ساقها الحافظ ملخصة، وسبب سكوته واضح؛ لأن ابن إسحاق لم يسندها، فهي ظاهرة الإعضال، ككثير من روايات سيرته؛ كما هو معروف عند أهل العلم.\nثانيًا: قوله: \"وهذا إسناد حسن\"! خطأ واضح؛ لأنه إن أراد به الطريق الأول الذي فيه موضع الشاهد: \"خذل عنا\"؛ ففيه ثلاث علل:\nالأولى: الإرسال؛ لأن عبد الله بن كعب بن مالك تابعي لم يدرك القصة.\nوالثانية: فيه الرجل الذي لم يسم!\nوالثالثة: أحمد بن عبد الجبار - وهو العطاردي -؛ قال الحافظ في \"التقريب\":\n\"ضعيف\".\nوإن أراد به الطريق الآخر؛ فليس فيه موضع الشاهد أولًا، ثم هو من طريق أحمد بن عبد الجبار الضعيف ثانيًا. وإذا كان مدار الطريقين عليه؛ فعدم ذكره في الطريق الآخر موضع الشاهد إن كان قد حفظه؛ فهو يدل على ضعف الشاهد، وإن كان لم يحفظه؛ فهو يدل على ضعفه هو؛ لأنه مرة ذكره، ومرة لم يذكره.\nوبالجملة؛ فانتقاد الرجل تضعيفي للحديث برواية البيهقي هذه على ما فيها من الاضطراب والضعف؛ لهو من الأدلة الكثيرة على أنه لا يحسن هذه الصناعة الحديثية، ولا الكتابة فيها.\n<span data-type=\"title\" id=toc-3789>٣٧٧٨ </span>- (نهى عن الفهر) .\nضعيف جدًا\nأخرجه العسكري في \"تصحيفات المحدثين\" (١/ ١٢٨-١٢٩)","vol":"8","page":256},{"text":"من طريق سعد بن طريف: حدثني عمير بن مأمون، عن الحسن بن علي ﵄، عن النبي - ﷺ - أنه نهى.. إلخ.\nقلت: وهذا إسناد واه جدًا إن لم يكن موضوعًا؛ آفته سعد بن طريف؛ قال ابن حبان:\n\"كان يضع الحديث على الفور\".\nوضعفه غيره جدًا، وتقدمت له أحاديث أقربها تناولًا (رقم١٥٧٨ و١٧٨٩) .\n(فائدة): فسر العسكري (الفهر) بقوله:\n\"أن يجامع امرأة، ثم يتحول عنها إلى أخرى، فينزل\".\nوفي \"النهاية\":\n\"أفهر الرجل: إذا جامع جاريته وفي البيت أخرى تسمع حسه، وقيل: ... \".\nثم ذكر ما تقدم عن العسكري، فأشار إلى توهينه، مع أن صاحب \"القاموس\" لم يذكر غيره. والله أعلم.\n<span data-type=\"title\" id=toc-3790>٣٧٧٩ </span>- (خديجة بنت خويلد سابقة نساء العالمين إلى الإيمان بالله وبمحمد - ﷺ -) .\nضعيف\nأخرجه الحاكم (٣/ ١٨٤) عن عبد الرحمن بن أبي الرجال، عن أبي اليقظان عمران بن عبد الله، عن ربيعة السعدي قال:\nأتيت حذيفة بن اليمان وهو في مسجد رسول الله - ﷺ -، فسمعته يقول: ... فذكره مرفوعًا.","vol":"8","page":257},{"text":"سكت عليه الحاكم والذهبي، وكأنه لجهالة بعض رواته؛ فإن أبا اليقظان هذا لم أجد له ترجمة لا في الكنى، ولا في الأسماء. وفي الطريق إليه سعيد بن عجب الأنباري؛ ولم أعرفه أيضًا.\n<span data-type=\"title\" id=toc-3791>٣٧٨٠ </span>- (ذروة الإيمان أربع خلال: الصبر للحكم، والرضا بالقدر، والإخلاص للتوكل، والاستسلام للرب) .\nموقوف\nأخرجه نعيم بن حماد في \"زوائد الزهد\" (رقم ١٢٣)، وأبو نعيم في \"الحلية\" (١/ ٢١٦) عن بقية بن الوليد: حدثنا بحير بن سعيد، عن خالد بن معدان: حدثني يزيد بن مرثد الهمداني أبو عثمان، عن أبي الدرداء - ﵁ - قال: ... فذكره موقوفًا.\nقلت: وهذا إسناد جيد؛ رجاله ثقات، وبقية قد صرح بالتحديث.\nقلت: والحديث أورده السيوطي في \"الجامع الصغير\" دون \"الكبير\" من رواية أبي نعيم وحده، وصنعيه يشعر بأنه عنده مرفوع، ولم أره عنده إلا في الموضع المشار إليه موقوفًا، ويؤيد الوقف وروده كذلك موقوفًا في \"الزوائد\"، فالله أعلم؛ أهو وهم من السيوطي، أم رواية أخرى عند أبي نعيم؟! والأول أرجح. والله أعلم.","vol":"8","page":258},{"text":"<span data-type=\"title\" id=toc-3792>٣٧٨١ </span>- (صلوا في مرابض الغنم ولا توضؤوا من ألبانها، ولا تصلوا في معاطن الإبل وتوضؤوا من ألبانها) .\nضعيف\nرواه الطبراني في \"الكبير\" (١/ ٢٨-٢٩) عن الحجاج بن أرطاة، عن عبد الله بن عبد الله الرازي، عن عبد الرحمن بن أبي ليلى، عن أسيد بن حضير مرفوعًا.","vol":"8","page":258},{"text":"قلت: وهذا إسناد ضعيف؛ رجاله ثقات لولا عنعنة الحجاج بن أرطاة؛ فإنه كان مدلسًا.\n<span data-type=\"title\" id=toc-3793>٣٧٨٢ </span>- (صلوا من الليل أربعًا، صلوا ولو ركعتين، ما من أهل بيت يعرف لهم صلاة من الليل إلا ناداهم مناد: ياأهل البيت! قوموا لصلاتكم) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٢/ ٤٤/ ١)، وابن نصر في \"قيام الليل\" (ص ٤١)، وابن أبي الدنيا في \"التهجد\" (٣/ ٦٢) عن أبي عامر المزني، عن الحسن مرسلًا مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرسال الحسن - وهو البصري - إياه، فإن روايه عنه ضعيف، واسمه صالح بن رستم؛ قال الحافظ:\n\"صدوق، كثير الخطأ\".","vol":"8","page":259},{"text":"<span data-type=\"title\" id=toc-3794>٣٧٨٣ </span>- (صلاة الهجير من صلاة الليل) .\nضعيف جدًا\nرواه الطبراني في \"الكبير\" (٢٣/ ٢): أخبرنا المقدام بن داود: أخبرنا ذؤيب بن عمامة السهمي: حدثنا سليمان بن سالم مولى عبد الرحمن بن عوف، عن عبد الرحمن بن حميد بن عبد الرحمن بن عوف، عن أبيه، عن جده مرفوعًا، فسألت عبد الرحمن بن عوف عن الهجير؟ فقال: إذا زالت الشمس.\nقلت: وهذا إسناد ضعيف جدًا، وهو إلى ذلك منقطع؛ فإن حميد بن عبد الرحمن بن عوف لم يسمع من أبيه؛ على القول الصحيح من وفاته.\nوسليمان بن سالم مولى عبد الرحمن بن عوف؛ قال ابن أبي حاتم (٢/ ١/ ١١٩-١٢٠) عن أبيه: \"شيخ\".","vol":"8","page":259},{"text":"وذؤيب بن عمامة؛ قال الذهبي:\n\"ضعفه الدارقطني، ولم يهدر\".\nوالمقدام بن داود؛ قال النسائي:\n\"ليس بثقة\"، وقال ابن يونس وغيره:\n\"تكلموا فيه\".\nولذلك قال المنذري (١/ ٢٠٣):\n\"رواه الطبراني في \"الكبير\"، وفي سنده لين\".\nوأما قول الهيثمي (٢/ ٢٢١):\n\" ... ورجاله موثقون\". فليس تحته كبير طائل، بل قد يفهم منه من لا علم عنده بأنه معنى قولهم: \"رجاله ثقات\"! . وليس كذلك، فلو أنه صرح بعلته القادحة لكان أولى، وهي عندي الانقطاع، وضعف المقدام.\n<span data-type=\"title\" id=toc-3795>٣٧٨٤ </span>- (صمت تسبيح، ونومه عبادة، ودعاؤه مستجاب، وعمله مضاعف) .\nضعيف جدًا\nأخرجه أبو طاهر الأنباري في \"مشيخته\" (١٥٢/ ١)، والديلمي (٢/ ٢٥٣) عن الربيع بن بدر، عن عوف الأعرابي، عن أبي المغيرة القواس، عن عبد الله بن عمر مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الربيع بن بدر، وهو متروك.","vol":"8","page":260},{"text":"<span data-type=\"title\" id=toc-3796>٣٧٨٥ </span>- (لعنت المرجئة على لسان سبعين نبيًا. قيل: وما المرجئة؟ قال: قوم يزعمون أن الإيمان قول بلا عمل) .\nضعيف\nأخرجه ابن جرير الطبري في \"تهذيب الآثار\" (٢/ ١٨٠/ ١٤٧٣) من طريق زيد بن أبي موسى، عن أبي غانم، عن أبي غالب، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو غانم هو يونس بن نافع الخراساني، قال الحافظ:\n\"صدوق يخطىء\".\nوزيد بن أبي موسى؛ قال ابن أبي حاتم (١/ ٢/ ٥٧٣) عن أبيه:\n\"لا أعرفه\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" للحاكم في \"تاريخه\" عن أبي أمامة.\nوللشطر الأول منه شاهد من حديث معاذ بن جبل مرفوعًا.\nأخرجه ابن أبي عاصم في \"السنة\" (٣٢٥-بتحقيقي)، والطبراني في \"المعجم الكبير\" (٢٠/ ١١٧/ ٢٣٢)، وفيه عنعنة بقية؛ وهو مدلس.\nوشاهد آخر عن أبي هريرة، فيه من في حفظه ضعف، وهو مخرج هناك في \"ظلال الجنة\" (١/ ١٤٣) .","vol":"8","page":261},{"text":"<span data-type=\"title\" id=toc-3797>٣٧٨٦ </span>- (صوت الديك صلاته، وضربه بجناحيه ركوعه وسجوده، ثم تلا: (وإن من شيء إلا يسبح بحمده ولكن لا تفقهون تسبيحهم) الآية [٤٤/الإسراء]) .\nموضوع\nأخرجه أبو علي الصواف في \"الفوائد\" (١٦٥/ ١)، والديلمي (٢/ ٢٥٠)","vol":"8","page":261},{"text":"عن أبي نعيم معلقًا: من طريق عمرو بن جميع، عن يحيى بن سعيد، عن محمد بن إبراهيم، عن عائشة مرفوعًا به.\nقلت: وهذا موضوع؛ آفته عمرو بن جميع، كذبه ابن معين. وقال ابن عدي:\n\"كان يتهم بالوضع\". وقال البخاري:\n\"منكر الحديث\".\nوالحديث عزاه السيوطي: لأبي الشيخ في كتاب \"العظمة\" عن أبي هريرة، وابن مردويه عن عائشة. ورواه عنها أيضًا أبو نعيم في \"جزء الديك\" كما في \"الجامع الكبير\". وقد قال ابن القيم رحمه الله تعالى في \"المنار\" رقم (٧٩):\n\"كل أحاديث الديك كذب إلا حديثًا واحدًا: إذا سمعتم صياح الديكة؛ فاسألوا الله من فضله؛ فإنها رأت ملكًا\".\nقلت: وإلا حديث: \"لا تسبوا الديك؛ فإنه يوقظ للصلاة\"؛ فإنه صحيح الإسناد كما حققته في \"المشكاة\" و\"صحيح الترغيب والترهيب\" و\"الصحيحة\".\nثم رأيت الحديث قد أخرجه الحارث في \"مسنده\" (١٠٦/ ١-زوائده): حدثنا عبد الرحيم بن واقد: حدثنا عمرو بن جميع: حدثنا أبان، عن أنس بن مالك به؛ دون الآية.\n<span data-type=\"title\" id=toc-3798>٣٧٨٧ </span>- (صوموا، ووفروا أشعاركم؛ فإنها مجفرة) .\nضعيف\nرواه أبو عبيد في \"الغريب\" (٧٣/ ١) بسند صحيح، عن الحسن مرسلًا.","vol":"8","page":262},{"text":"قلت: وهذا ضعيف لإرساله، وعزاه السيوطي لـ \"مراسيل أبي داود\".\n(فائدة): قال صاحب \"القاموس المحيط\": \"طعام مجفر ومجفرة - بفتحهما -: يقطع عن الجماع، ومنه قولهم: الصوم مجفرة للنكاح\".\n<span data-type=\"title\" id=toc-3799>٣٧٨٨ </span>- (صلاة الأوابين، أو قال: صلاة الأبرار ركعتين (!) إذا دخلت بيتك، وركعتين (!) إذا خرجت) .\nضعيف\nأخرجه ابن المبارك في \"الزهد\" (١٢٧٩): أخبرنا الأوزاعي: أخبرني عثمان بن أبي سوادة، أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا ضعيف لإرساله، ورجاله ثقات.","vol":"8","page":263},{"text":"<span data-type=\"title\" id=toc-3800>٣٧٨٩ </span>- (الصائم بعد رمضان كالكار بعد الفار) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٥٨) عن بقية: حدثني أبو مسكين الجزري: حدثنا إسماعيل بن نشيط، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ إسماعيل بن نشيط - وهو العامري -؛ قال أبو حاتم:\n\"ليس بالقوي\". وضعفه الأزدي. وقال البخاري:\n\"في إسناده نظر\".\nوأبو مسكين الجزري؛ قال أبو حاتم (٤/ ٢/ ٤٤٧):\n\"مجهول، والحديث الذي رواه كأنه موضوع\". وقال محمود بن غيلان:\n\"ضرب أحمد وابن مغيرة وأبو خيثمة على حديثه، وأسقطوه\".","vol":"8","page":263},{"text":"<span data-type=\"title\" id=toc-3801>٣٧٩٠ </span>- (الصائم في عبادة من حين يصبح إلى أن يمسي، إذا قام قام، وإذا صلى صلى، وإذا نام نام، وإذا أحدث أحدث: ما لم يغتب، فإذا اغتاب خرق صومه) .\nموضوع\nأخرجه الديلمي (٢/ ٢٥٧-٢٥٨) عن عمر بن مدرك: حدثنا محمد بن إبراهيم، عن مقاتل، عن عطاء بن أبي رباح، عن عبد الله بن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته مقاتل - وهو ابن سليمان البلخي المفسر -؛ فإنه كذاب. أو عمر بن مدرك؛ فإنه كذاب أيضًا؛ كما قال ابن معين.\nومحمد بن إبراهيم؛ لم أعرفه، ويغلب على الظن أنه محرف من \"مكي بن إبراهيم\"؛ فقد ذكروه في شيوخ ابن مدرك، وهو ثقة.","vol":"8","page":264},{"text":"<span data-type=\"title\" id=toc-3802>٣٧٩١ </span>- (الصبر ثلاثة: فصبر على المصيبة، وصبر على الطاعة، وصبر على المعصية، فمن صبر على المصيبة حتى يردها بحسن عزائها كتب الله له ثلاث مئة درجة؛ بين الدرجة إلى الدرجة كما بين السماء والأرض، ومن صبر على الطاعة كتب الله له ست مئة درجة؛ ما بين الدرجة إلى الدرجة كما بين تخوم الأرض إلى منتهى العرش، ومن صبر عن المعصية كتب الله له سبع مئة درجة؛ ما بين الدرجة إلى الدرجة كما بين تخوم الأرض إلى منتهى العرش مرتين) .\nضعيف\nرواه ابن أبي الدنيا في \"الصبر\" (٤٣/ ١)، وعنه ابن الجوزي في \"ذم الهوى\" (ص ٥٩) عن يحيى بن سليم الطائفي: حدثني عمر بن يونس، عمن حدثه، عن علي مرفوعًا.","vol":"8","page":264},{"text":"قلت: وهذا إسناد ضعيف؛ لجهالة شيخ عمر بن يونس.\nوعمر (وفي ذم الهوى: عمرو) بن يونس؛ لم أعرفه؛ إلا أن يكون اليمامي.\nوالطائفي سيىء الحفظ.\nوقد خالفه عمرو بن علي؛ فقال: حدثنا عمر بن يونس اليمامي: حدثنا مدرك بن محمد السدوسي، عن رجل يقال له: أبا علي (كذا)، عن علي به نحوه.\nأخرجه الديلمي (٢/ ٢٥٩) من طريق أبي الشيخ معلقًا.\nومدرك هذا وشيخه (أبا بوعلي)؛ لم أعرفهما.\nثم أخرجه الديلمي من طريق سفيان، عن أبي إسحاق، عن الحارث، عن علي به.\nوالحارث؛ ضعفوه.\nوأبو إسحاق - وهو السبيعي -؛ مختلط مدلس.\n<span data-type=\"title\" id=toc-3803>٣٧٩٢ </span>- (الصبر رضا) .\nضعيف\nأخرجه الديلمي (٢/ ٢٥٩) عن بقية بن الوليد، عن إسماعيل بن عياش، عن عاصم (١) بن رجاء بن حيوة، عن أبي عمران، عن أبي سلام الحبشي، عن ابن غنم، عن أبي موسى الأشعري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لعنعنة بقية؛ فإنه مدلس.\n_________\n(١) الأصل (عن) ! والتصحيح من كتب الرجال.","vol":"8","page":265},{"text":"وعاصم بن رجاء بن حيوة؛ صدوق يهم؛ كما في \"التقريب\".\nثم أخرجه من طريق أبي الشيخ، عن هشام بن عمار: حدثنا محمد بن شعيب، عن معاوية بن سلام، عن أخيه زيد بن سلام، عن جده أبي سلام، عن عبد الرحمن بن غنم، عن أبي مالك الأشعري مرفوعًا بلفظ: \"ضياء\".\nوهذا إسناد رجاله ثقات؛ غير أن هشامًا كان كبر فصار يتلقن؛ كما في \"التقريب\"، فيخشى أن يكون قد لقن هذا الحديث بهذا الإسناد الصحيح.\n<span data-type=\"title\" id=toc-3804>٣٧٩٣ </span>- (الصبر من الإيمان بمنزلة الرأس من البدن) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٦٠) عن أبي أمية: حدثنا محمد بن مصعب القرقساني: حدثنا الأوزاعي: حدثنا العلاء بن خالد القرشي، عن يزيد الرقاشي، عن أنس بن مالك مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ الرقاشي واه.\nوالعلاء بن خالد القرشي هو الواسطي، ويقال: البصري؛ قال الحافظ:\n\"ضعيف، رماه أبو سلمة (موسى بن إسماعيل) بالكذب، وتناقض فيه ابن حبان\".\nواللذان دون الأوزاعي؛ فيهما ضعف.\nوالحديث أخرجه ابن أبي شيبة في \"الإيمان\" عن علي موقوفًا عليه، وسنده منقطع؛ كما بينته في التعليق عليه، رقم الحديث (١٣٠-طبع المطبعة العمومية بدمشق) .","vol":"8","page":266},{"text":"<span data-type=\"title\" id=toc-3805>٣٧٩٤ </span>- (الصبر والاحتساب هن عتق الرقاب، ويدخل الله صاحبهن الجنة بغير حساب) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٥٦/ ١) عن سليمان ابن سلمة الخبائري: أخبرنا بقية، عن عيسى بن إبراهيم، عن موسى بن أبي حبيب، عن الحكم بن عمير مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عيسى بن إبراهيم: هو ابن طهمان الهاشمي؛ متروك. ومثله الخبائري، بل هذا كذبه ابن جنيد، وذكر له الذهبي حديثًا موضوعًا على مالك.\nوبقية؛ مدلس وقد عنعنه، فيحتمل أن يكون بينه وبين عيسى بن إبراهيم من هو شر من ابن إبراهيم، فدلسه!\n(تنبيه): هكذا وقع الحديث في \"المعجم\" المحفوظ في الظاهرية: \"هن عتق الرقاب\". ووقع في \"الجامع الصغير\" معزوًا إليه بلفظ: \"أفضل من عتق..\"، ولعله الصواب.","vol":"8","page":267},{"text":"<span data-type=\"title\" id=toc-3806>٣٧٩٥ </span>- (لأبشرنك بها يا علي! فبشر بها أمتي من بعدي: الصدقة على وجهها، واصطناع المعروف، وبر الوالدين، وصلة الرحم؛ تحول الشقاء سعادة، وتزيد في العمر، وتقي مصارع السوء) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ١٤٥): حدثنا سليمان بن أحمد: حدثنا الحسن بن جرير الصوري: حدثنا إسماعيل بن أبي الزناد - من أهل وادي القرى -: حدثني إبراهيم - شيخ من أهل الشام -، عن الأوزاعي قال:","vol":"8","page":267},{"text":"قدمت المدينة، فسألت محمد بن علي بن الحسين بن علي بن أبي طالب عن قوله ﷿: (يمحو الله ما يشاء ويثبت وعنده أم الكتاب)؟ فقال: نعم، حدثنيه أبي، عن جده علي بن أبي طالب كرم الله وجهه، قال: سألت عنها رسول الله - ﷺ -، فقال: ... فذكره، وقال:\n\"غريب، تفرد به إسماعيل بن أبي الزناد، وإبراهيم بن أبي سفيان. قال أبو زرعة: سألت أبا مسهر عنه، فقال: من ثقات مشايخنا وقدمائهم\".\nقلت: إبراهيم بن أبي سفيان؛ لم أجد من ترجمه، وقد راجعت له \"تاريخ ابن عساكر\" (٢/ ١٥٧-٢٨٩)، فلم أره فيه. فليراجع له \"تاريخ دمشق\" لأبي زرعة الدمشقي؛ فإنه هو المذكور في كلام أبي نعيم. والله أعلم.\nوإسماعيل بن أبي الزناد؛ لم أعرفه أيضًا. لكن جاء في ترجمة الحسن بن جرير الصوري من \"تاريخ ابن عساكر\" (٤/ ٢١١/ ٢) أن من شيوخه إسماعيل بن أبي أويس، فالظاهر أنه هو المذكور في إسناد هذا الحديث، تحرف اسم أبيه على ناسخ \"الحلية\" أو طابعها، وابن أبي أويس من رجال الشيخين، ولكنه قد تكلم فيه غير واحد من قبل حفظه.\nوالحسن بن جرير؛ ترجمه ابن عساكر برواية جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-3807>٣٧٩٦ </span>- (خزائن الله ﷿ الكلام، وإذا أراد شيئًا يقول له: كن، فيكون) .\nضعيف جدًا\nأخرجه أبو الشيخ في \"العظمة\" (٢٧/ ٢) عن حبان، عن أغلب ابن تميم، عن هشام بن حسان، عن محمد بن سيرين، عن أبي هريرة مرفوعًا.","vol":"8","page":268},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ أغلب بن تميم قال البخاري:\n\"منكر الحديث\". وقال ابن معين:\n\"ليس بشيء\"، وفي رواية:\n\"ليس بثقة\".\nوحبان هو ابن أغلب بن تميم؛ وهاه أبو حفص الفلاس، وقال أبو حاتم:\n\"ضعيف الحديث\".\n<span data-type=\"title\" id=toc-3808>٣٧٩٧ </span>- (الصدقة تسد سبعين بابًا من السوء) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٢٢١/ ٢)، وعنه الديلمي (٢/ ٢٥٨)، وابن شاهين في \"الترغيب\" (٣٠٦/ ٢)، وابن عدي (٧٣/ ٢)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٦٨) كلهم عن جبارة بن المغلس: أخبرنا حماد بن شعيب، عن سعيد بن مسروق، عن عباية بن رفاعة، عن رافع بن خديج مرفوعًا. وقال ابن عدي:\n\"حماد بن شعيب ممن يكتب حديثه مع ضعفه\".\nقلت: هو ضعيف اتفاقًا، بل هو عند البخاري متهم؛ فقد قال عنه:\n\"فيه نظر\". وبه أعله الهيثمي (٣/ ١٠٩) .\nوجبارة بن المغلس؛ ضعيف أيضًا.","vol":"8","page":269},{"text":"<span data-type=\"title\" id=toc-3809>٣٧٩٨ </span>- (الصدقات بالغدوات؛ يذهبن بالعاهات) .\nضعيف\nأخرجه الديلمي (٢/ ٢٥٨-٢٥٩)، وأبو الحسن الخرقي المالكي في \"الفوائد\" (٥-٦) عن الوليد بن حماد الرملي: حدثني أحمد بن أبي بكر","vol":"8","page":269},{"text":"البغدادي: حدثنا عمرو بن قيس البصري: حدثنا حماد بن سلمة، عن ثابت، عن أنس مرفوعًا. وقال الخرقي:\n\"قال جعفر الأندلسي الحافظ: هذا حديث بصري غريب من حديث ثابت ابن أسلم عن أنس، تفرد به حماد بن سلمة، ولم نجد عنه إلا من هذا الوجه\".\nقلت: وهو ضعيف؛ عمرو بن قيس البصري لم أعرفه، وفي الرواة جماعة يسمون: عمرو بن قيس، لكن ليس فيهم من ذكر أنه بصري.\nوأحمد بن أبي بكر البغدادي؛ لم أعرفه أيضًا، وليس هو في \"تاريخ بغداد\".\nوالوليد بن حماد الرملي؛ أورده في \"اللسان\" وساق له حديثًا غير هذا عن شيخ آخر له مجهول، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول أيضًا.\n<span data-type=\"title\" id=toc-3810>٣٧٩٩ </span>- (الصفرة خضاب المؤمن، والحمرة خضاب المسلم، والسواد خضاب الكافر) .\nموضوع\nرواه الطبراني في \"الكبير\"، وعنه عبد الغني المقدسي في \"السنن\" (١٨٢/ ٢)، والحاكم (٣/ ٥٣٦) من طريق إسماعيل بن إبراهيم الترجماني: حدثنا إسماعيل بن عياش، عن سالم بن عبد الله الكلاعي، عن أبي عبد الله القرشي، عن عبد الله بن عمر مرفوعًا. وقال الذهبي في \"تلخيصه\":\n\"قلت: حديث منكر، والقرشي نكره ابن عيينة\".\nقلت: وقال الحافظ في \"اللسان\":\n\"وقد أخرج الحديث المذكور: الحاكم في \"المستدرك\"، وهو من جملة خطئه\".\nوأورده ابن أبي حاتم في ترجمة سالم بن عبد الله هذا؛ إلا أنه قال:","vol":"8","page":270},{"text":"\"الكلابي\" بدل: \"الكلاعي\" وهو خطأ مطبعي، ثم قال:\n\"وهو حديث منكر شبه الموضوع، وأحسبه من أبي عبد الله القرشي الذي لم يسم\".\nوسالم هذا هو أبو المهاجر الجرزي الرقي؛ وهو ثقة؛ كما قال الحافظ، وخطأ الذهبي في سوقه هذا الحديث في ترجمته من \"الميزان\"، وأفاد أن الحمل فيه على القرشي؛ كما يشعر به كلام أبي حاتم. وقال الذهبي:\n\"هذا خبر باطل\". وأقره الحافظ.\nوروى أبو عمار هاشم بن غطفان، عن عبد الله بن هداج، عن أبيه - وكان أبوه أدرك الجاهلية - قال:\nجاء رجل إلى النبي - ﷺ - قد خضب بالصفرة، فقال النبي - ﷺ -: \"خضاب الإسلام\"، وجاء رجل خضب بالحمرة، فقال النبي - ﷺ -: \"خضاب الإيمان\".\nأخرجه البخاري في \"التاريخ\" (٤/ ٢/ ٢٤٩)، وابن منده في \"المعرفة\" (٢/ ١٤/ ١)، وكذا البغوي وابن السكن كما في \"الإصابة\".\nقلت: وهذا إسناد مجهول؛ عبد الله بن هداج وأبو عمار؛ أوردهما ابن أبي حاتم (٢/ ٢/ ١٩٥ و٤/ ٢/ ٤١٣) بهذه الرواية، ولم يذكر فيهما جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-3811>٣٨٠٠ </span>- (الصلاة تسود وجه الشيطان، والصدقة تكسر ظهره، والتحابب في الله والتودد في العمل يقطع دابره؛ فإذا فعلتم ذلك تباعد منكم كمطلع الشمس من مغربها) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٥٤) عن عبد الله بن محمد بن وهب:","vol":"8","page":271},{"text":"حدثنا إسماعيل بن بويه: حدثنا زافر بن سليمان، عن ثابت البناني، عن أبي عبد الله الصنعاني، عن عطاء، عن عبد الله بن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ابن وهب هذا - وهو الدينوري -؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"تركه الدارقطني\".\nوزافر بن سليمان؛ ضعيف.\nوثابت البناني - كذا وقع في الأصل - وفي نقل المناوي: \"ثابت الثمالي\"، وهو أقرب إلى الصواب؛ وهو ضعيف جدًا؛ كما قال الذهبي.\nوأبو عبد الله الصنعاني؛ لم أعرفه.\n<span data-type=\"title\" id=toc-3812>٣٨٠١ </span>- (الصلوات الخمس، والجمعة إلى الجمعة، وأداء الأمانة؛ كفارة لما بينهما. قال أبو أيوب: وما أداء الأمانة؟ قال: غسل الجنابة؛ فإن تحت كل شعرة جنابة) .\nضعيف\nرواه ابن ماجه (٥٩٨)، والسراج في \"مسنده\" (١٠/ ٩٣/ ٢)، وابن نصر في \"الصلاة\" (١٠٧/ ١) عن يحيى بن حمزه، عن عتبة بن أبي حكيم قال: حدثني طلحة بن نافع قال: حدثني أبو أيوب الأنصاري، أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عتبة بن أبي حكيم قال الحافظ:\n\"صدوق يخطىء كثيرًا\".","vol":"8","page":272},{"text":"قلت: ولذلك لم يعتمدوا عليه في تصريحه بتحديث طلحة بن نافع عن أبي أيوب؛ فقال ابن أبي حاتم في \"المراسيل\": قال أبي:\n\"لم يسمع طلحة بن نافع من أبي أيوب\".\nومما سبق تعلم الجواب عن قول البوصيري في \"الزوائد\" (٤٢/ ١):\n\"وفيما قاله أبو حاتم نظر؛ فإن طلحة بن نافع وإن وصفه الحاكم بالتدليس فقد صرح بالتحديث، فزالت تهمة تدليسه، وهو ثقة؛ وثقه النسائي والبزار وابن عدي وأصحاب \"السنن الأربعة\". وعتبة بن أبي حكيم مختلف فيه\".\nقلت: ووجه الجواب المشار إليه إنما هو ما عرفت من سوء حفظ عتبة، فإذا كان الحافظ أبو حاتم يجزم بعدم سماع طلحة من أبي أيوب؛ فليس من المعقول تخطئته بتصريح سيىء الحفظ عنه بالتحديث كما لا يخفى.\n<span data-type=\"title\" id=toc-3813>٣٨٠٢ </span>- (الصلاة خلف رجل ورع مقبولة، والهدية إلى رجل ورع مقبولة، والجلوس مع رجل ورع من العبادة، والمذاكرة معه صدقة) .\nموضوع\nأخرجه الديلمي (٢/ ٢٥٥) عن عبد الله بن مالك: حدثنا عبد الصمد ابن حسان، عن سفيان، عن ابن إسحاق، عن عبد الله بن يزيد، عن البراء بن عازب مرفوعًا.\nقلت: وهذا إسناد ضعيف، ومتن موضوع؛ لوائح الوضع عليه ظاهرة، وابن إسحاق مدلس وقد عنعنه.\nوعبد الله بن مالك؛ الظاهر أنه الهروي؛ قال النباتي:\n\"لا أعرفه\".","vol":"8","page":273},{"text":"<span data-type=\"title\" id=toc-3814>٣٨٠٣ </span>- (الصلاة على ظهر الدابة في السفر هكذا، وهكذا، وهكذا، وهكذا) .\nضعيف\nأخرجه أحمد (٤/ ٤١٣)، والطبراني في \"الأوسط\" (١/ ٤٧/ ١) عن يونس بن الحارث قال: حدثني أبو بردة، عن أبي موسى مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يونس بن الحارث؛ قال الحافظ في \"التقريب\":\n\"ضعيف\". وقال الهيثمي (٢/ ١٦٢):\n\"ضعفه أحمد وغيره، ووثقه ابن حبان وابن عدي وابن معين في رواية\".","vol":"8","page":274},{"text":"<span data-type=\"title\" id=toc-3815>٣٨٠٤ </span>- (الصلاة علي نور على الصراط، ومن صلى علي يوم الجمعة ثمانين مرة؛ غفرت له ذنوب ثمانين عامًا) .\nضعيف\nأخرجه الديلمي (٢/ ٢٥٥) من طريق الدارقطني؛ عن عون بن عمارة: حدثنا سكن البرجمي، عن الحجاج بن سنان: عن علي بن زيد، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.\nوقال الدارقطني في \"الأفراد\"، - ونحوه في \"زهر الفردوس\" للحافظ -:\n\"تفرد به حجاج بن سنان عن علي بن زيد، ولم يروه عن حجاج إلا السكن ابن أبي السكن\" كذا في \"فيض القدير\" - للمناوي -، ثم قال:\n\"قال ابن حجر في \"تخريج الأذكار\": والأربعة ضعفاء. وأخرجه أبو نعيم من وجه آخر، وضعفه ابن حجر\".\nقلت: في هذا التضعيف نظر من حيث شموله السكن هذا؛ فإني لم أره في","vol":"8","page":274},{"text":"\"الميزان\" ولا في \"اللسان\"، بل إن ابن أبي حاتم لما ترجمه (٢/ ١/ ٢٨٨) روى عن ابن معين أنه قال:\n\"صالح\". وعن أبيه:\n\"صدوق\".\nفمثله لا يضعف عادة.\nثم رأيت الحافظ ابن حجر قال في ترجمة حجاج بن سنان من \"اللسان\":\n\"وجدت له حديثًا منكرًا، أخرجه الدارقطني في \"الأفراد\" من رواية عون بن عمارة، عن زكريا البرجمي، عنه، عن علي بن زيد (قلت: فساقه كما تقدم، ثم قال:) وسيأتي في ترجمة زكريا البرجمي\".\nثم أعاد الحديث تبعًا لأصله: \"الميزان\" في ترجمة زكريا بن عبد الرحمن البرجمي، وقال: \"لينه الأزدي\".\nقلت: فاختلف نقل الحافظ عن الدارقطني عما وقع في رواية الديلمي، وفي نقل المناوي عنه. فلعل الحافظ ابن حجر في \"تخريج الأذكار\" نقل الحديث عن الدارقطني كما نقله في \"اللسان\" عن زكريا البرجمي؛ فضعفه على هذا، ولم يتنبه المناوي لهذا الاختلاف بين نقله ونقل الحافظ، فنتج منه تضعيف الصدوق.\nوجملة القول؛ أن الحديث ضعيف، لكن الأمر يتطلب تحقيقًا خاصًا في تحديد اسم البرجمي هذا؛ هل هو زكريا أم السكن. ولعلنا نوفق لمثله فيما بعد إن شاء الله تعالى.\nوالحديث رواه منصور بن صقير: حدثنا سكن بن أبي السكن، عن علي بن زيد، عن سعيد بن المسيب قال: قال رسول الله - ﷺ -: ... فذكره مرسلًا، وزاد:","vol":"8","page":275},{"text":"\"ومن أدركه الموت وهو في طلب العلم؛ لم تكن بينه وبين الأنبياء في الجنة إلا درجة واحدة\".\nأخرجه يوسف بن عمر القواس في \"حديثه\" (ق ٦٩/ ١-٢) .\nومنصور بن صقير؛ ضعيف أيضًا؛ كما في \"التقريب\"، وقد خالف عون بن عمارة في إسناده، وعون ضعيف أيضًا كما تقدم، فلا يسوغ الترجيح بينهما، إلا أنه على ضعفهما؛ فقد اتفقا على أن راوي الحديث هو السكن وليس زكريا. والله أعلم.\n<span data-type=\"title\" id=toc-3816>٣٨٠٥ </span>- (الصلاة عماد الدين، والجهاد سنام العمل، والزكاة بين ذلك) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٥٥) عن أحمد بن طارق: حدثنا حبيب أخو حمزة: عن أبي إسحاق، عن الحارث، عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: الحارث - وهو الأعور -، قال الزيلعي:\n\"ضعيف جدًا\".\nالثانية: أبو إسحاق - وهو السبيعي -؛ مدلس وكان اختلط.\nالثالثة: حبيب - وهو ابن حبيب الزيات -؛ قال الذهبي:\n\"وهاه أبو زرعة، وتركه ابن المبارك\".\nالرابعة: أحمد بن طارق؛ لم أجد له ترجمة.\nومن طريق حبيب أخرجه الأصبهاني في \"الترغيب\" (٢٥٢/ ١) .","vol":"8","page":276},{"text":"<span data-type=\"title\" id=toc-3817>٣٨٠٦ </span>- (الصلاة في المسجد الجامع؛ تعدل الفريضة حجة مبرورة، والنافلة كحجة متقبلة، وفضل الصلاة في المسجد الجامع على ما سواه من المساجد بخمس مئة صلاة) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٢/ ١)، والديلمي (٢/ ٢٥٧) عن يوسف بن زياد، عن نوح بن ذكوان، عن عطاء بن أبي رباح، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ يوسف بن زياد - وهو أبو عبد الله البصري -؛ قال البخاري:\n\"منكر الحديث\". وقال الدارقطني: \"هو مشهور بالأباطيل\".\nونوح بن ذكوان؛ ضعيف؛ كما قال الحافظ، وبه أعله الهيثمي؛ فقال في \"المجمع\" (٢/ ٤٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه نوح بن ذكوان؛ ضعفه أبو حاتم\".","vol":"8","page":277},{"text":"<span data-type=\"title\" id=toc-3818>٣٨٠٧ </span>- (من لعق الصفحة، ولعق أصابعه؛ أشبعه الله في الدنيا والآخرة) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٨/ ٢٦٠/ ٦٥٣): حدثنا إبراهيم بن محمد بن عرق الحمصي: حدثنا محمد بن مصفى: حدثنا بقية: حدثنا محمد بن عبد الرحمن، عن رجل من قريش، عن رجل قد سماه، عن العرباض بن سارية مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ لجهالة الرجلين اللذين لم يسميا.","vol":"8","page":277},{"text":"ومحمد بن عبد الرحمن؛ هو القشيري، قال ابن عدي (٦/ ٢٢٦١):\n\"روى عنه بقية وغيره، منكر الحديث\".\nثم ساق له ستة أحاديث كلها من رواية بقية عنه، ثم قال:\n\"هذه الأحاديث كلها مناكير بهذا الإسناد، ومنها ما متنه منكر، ومحمد هذا مجهول، وهو من مجهولي شيوخ بقية\".\nوقال الذهبي:\n\"وفيه جهالة، وهو متهم، ليس بثقة، وهو محمد بن عبد الرحمن المقدسي الراوي عن عبد الملك بن أبي سليمان، وقد قال فيه أبو الفتح الأزدي: كذاب متروك الحديث\".\nوكذا قال الدارقطني: \"متروك الحديث\".\nإذا عرفت هذا؛ فقول الهيثمي (٥/ ٢٨) ومن تبعه:\n\"رواه الطبراني عن شيخه إبراهيم بن محمد بن عرق، وضعفه الذهبي\".\nفيه ذهول عن العلل التي فوقه! والله ولي التوفيق.\n(تنبيه): وقع في \"المعجم\": (الصفحة) ! وهو تصحيف (الصحفة) .\n<span data-type=\"title\" id=toc-3819>٣٨٠٨ </span>- (الصلاة قربان كل تقي) .\nضعيف\nرواه القضاعي في \"مسند الشهاب\" (١٧/ ١) عن ابن لهيعة، عن محمد بن عبد الرحمن بن نوفل، عن عامر بن عبد الله بن الزبير، عن أبيه، عن علي مرفوعًا:","vol":"8","page":278},{"text":"قلت: وابن لهيعة سيىء الحفظ. لكن في حديث جابر بن عبد الله مرفوعًا.\n\" ... الصلاة قربان\".\nأخرجه أحمد (٣/ ٣٩٩) . لكن في رواية عنده (٣/ ٣٢١):\n\" ... الصلاة قربان - أو قال: - برهان\" على الشك، فلا يصلح الاستشهاد به، لا سيما وفي حديث أبي مالك الأشعري:\n\" ... والصلاة نور، والصدقة برهان ... \".\nأخرجه مسلم وغيره، وقد خرجته في \"مشكلة الفقر\" (٥٩) .\n<span data-type=\"title\" id=toc-3820>٣٨٠٩ </span>- (الصلاة ميزان، فمن أوفى؛ استوفى) .\nضعيف\nرواه الديلمي (٢/ ٢٥٦) عن الحاكم معلقًا، عن محمد بن الحارث مولى بني هاشم: حدثنا يحيى بن منبه، عن موسى بن عقبة، عن كريب، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون موسى لم أعرفهما.\nوأخرج ابن المبارك في \"الزهد\" (١١٩٢) عن رجل، عن سالم بن أبي الجعد قال: قال سلمان:\n\"الصلاة مكيال فمن أوفى؛ أوفى له، ومن طفف فقد علمتم ما قال الله في المطففين\".\nوهذا إسناد موقوف ضعيف.","vol":"8","page":279},{"text":"<span data-type=\"title\" id=toc-3821>٣٨١٠ </span>- (الصوم يذبل اللحم، ويبعد من حر السعير، إن لله مائدة عليها ما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، لا يقعد عليها إلا الصائمون) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٩٥/ ٢) من طريق عبد المجيد بن كثير الحراني: حدثنا بقية بن الوليد: حدثني أبو بكر العنسي: حدثنا أبو قبيل المصري، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو بكر العنسي مجهول؛ قاله ابن عدي. قال الحافظ:\n\"وأنا أحسب أنه ابن أبي مريم الذي تقدم\".\nقلت: يعني أبا بكر بن عبد الله بن أبي مريم الغساني الشامي؛ وهو ضعيف لاختلاطه.\nوأما عبد المجيد بن كثير الحراني؛ فلم أعرفه، وبه أعله الهيثمي، فقال (٣/ ١٨٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد المجيد بن كثير الحراني، ولم أجد له ترجمة\".\nقلت: وفاته إعلاله بالعنسي أيضًا.\nوالحديث أورده في \"الجامع\" من رواية ابن بشران أيضًا في \"أماليه\"، وزاد في أوله: \" الصوم يدق المصير و... \".","vol":"8","page":280},{"text":"<span data-type=\"title\" id=toc-3822>٣٨١١ </span>- (الصيام نصف الصبر، وعلى كل شيء زكاة، وزكاة الجسد الصيام) .\nضعيف\nرواه ابن ماجه (١/ ٥٣١)، والبيهقي في \"الشعب\" (٣/ ٢٩٢/ ٣٥٧٧ و٣٥٧٨)، والقضاعي في \"مسند الشهاب\" (١٣/ ١) عن موسى بن عبيدة، عن جمهان، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل موسى بن عبيدة؛ وهو متفق على تضعيفه.\nوالجملة الأولى رويت من طريق أخرى، عن رجل من بني سليم، عند الترمذي (٣٥١٤) . فانظر \"المشكاة\" (٢٩٦) .","vol":"8","page":281},{"text":"<span data-type=\"title\" id=toc-3823>٣٨١٢ </span>- (ضاف ضيف رجلًا من بني إسرائيل، وفي داره كلبة مجح، فقالت الكلبة: والله! لا أنبح ضيف أهلي، قال: فعوى جراؤها في بطنها، قال: قيل: ما هذا؟ قال: فأوحى الله ﷿ إلى رجل منهم: هذا مثل أمة تكون من بعدكم، يقهر سفهاؤها حلماءها) .\nضعيف\nأخرجه أحمد (٢/ ١٧٠) عن أبي عوانة، عن عطاء بن السائب، عن أبيه، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لولا أن عطاء بن السائب كان قد اختلط، وقد سمع منه أبو عوانة قبل وبعد الاختلاط، فلا يحتج بحديثه كما قال ابن معين.\nوالحديث قال الهيثمي في \"المجمع\" (٧/ ٢٨٠):","vol":"8","page":281},{"text":"\"رواه أحمد والبزار والطبراني، وفيه عطاء بن السائب، وقد اختلط\".\nقلت: والبزار أخرجه (٤/ ١٣١/ ٣٣٧٢) من طريق أبي حمزة السكري، عن عطاء بن السائب به.\nوأبو حمزة السكري - واسمه محمد بن ميمون المروزي -؛ لم يذكر أيضًا في جملة الذين سمعوا من عطاء قبل الاختلاط، بل إنه هو نفسه قد ذكره ابن القطان الفاسي فيمن اختلط! كما في \"التهذيب\"، وهو مما فات ابن الكيال، فلم يذكره في كتابه الجامع: \"الكواكب النيرات\".\nوتابعه جرير، عن عطاء به.\nأخرجه البخاري في \"الأدب المفرد\" (٤٧٤) .\nوجرير - وهو ابن عبد المجيد - ممن سمع منه بعد الاختلاط.\nوإن مما يؤكد أنه حدث بهذا الحديث في اختلاطه: اضطرابه في متنه؛ فأبو عوانة قال عنه:\n\"فأوحى الله إلى رجل منهم\".\nوجرير قال عنه:\n\"فذكروا لنبي لهم\"!\nوأبو حمزة قال عنه:\n\"فضرب النبي - ﷺ - ذلك مثلًا\".\nثم إن هذا وأبا عوانة رفعا الحديث عنه، وجرير أوقفه.","vol":"8","page":282},{"text":"فهذا الاضطراب مما يؤكد ضعف الحديث، ولعل أصله من الإسرائيليات، وهم فيه عطاء فرفعه أحيانًا. والله أعلم.\n<span data-type=\"title\" id=toc-3824>٣٨١٣ </span>- (ضالة المؤمن العلم، كلما قيد حديثًا طلب إليه آخر) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٥) من طريق ابن لال، عن عبد الرحمن بن علي، عن الحسن بن سفيان، عن الحسن بن عمر، عن قيس، عن عبد الوهاب، عن مجاهد، عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد هالك، ومتن موضوع؛ آفته عبد الوهاب هذا - وهو ابن مجاهد بن جبر المكي -؛ أجمعوا على ترك حديثه؛ كما قال ابن الجوزي، بل كذبه الثوري.","vol":"8","page":283},{"text":"<span data-type=\"title\" id=toc-3825>٣٨١٤ </span>- (ضع إصبعك السبابة على ضرسك؛ ثم اقرأ: (أو لم ير الإنسان أنا خلقناه من نطفة ...) [يس: ٧٧]) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٤) عن الحسين بن علوان: حدثنا عمر ابن صبح، عن مقاتل بن حيان، عن يحيى بن وثاب، عن ابن عباس قال:\nقال رسول الله - ﷺ - لرجل اشتكى ضرسه: ... فذكره.\nقلت: وهذا موضوع، وهو مما شان به السيوطي \"جامعه الصغير\"، ولم يصنه! فقد أورده هو نفسه في \"ذيل الأحاديث الموضوعة\" من رواية الديلمي هذه، وقال (ص ٢٢):\n\"الحسين بن علوان، وعمر بن صبح؛ مشهوران بالوضع\".","vol":"8","page":283},{"text":"<span data-type=\"title\" id=toc-3826>٣٨١٥ </span>- (يا أنس! ضع بصرك موضع سجودك) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٧٤) عن أبي نعيم بسنده، عن الربيع ابن بدر بسند، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الربيع بن بدر؛ متروك.","vol":"8","page":284},{"text":"<span data-type=\"title\" id=toc-3827>٣٨١٦ </span>- (ضعي يدك عليه، ثم قولي ثلاث مرات: بسم الله، اللهم! أذهب عني شر ما أجد، بدعوة نبيك الطيب، المبارك المكين عندك، بسم الله) .\nموضوع\nأخرجه الخرائطي في \"مكارم الأخلاق\" (ص ٩١) عن عبد الرحمن ابن عمرو بن جبلة: حدثنا عمرو بن النعمان، عن كثير أبي الفضل: أخبرني أبو صفوان - شيخ من أهل مكة -، عن أسماء بنت أبي بكر قالت:\nخرج علي خراج في عنقي، فتخوفت منه، فأخبرت به عائشة، فقالت: سلي النبي - ﷺ -، قالت: فسألته، فقال: ... فذكره.\nقلت: وهذا موضوع؛ آفته عبد الرحمن بن عمرو (ووقع في الأصل: عمر! وهو خطأ)، قال أبو حاتم:\n\"كان يكذب، فضرب على حديثه\"، وقال الدارقطني:\n\"متروك يضع الحديث\".\nوكثير أبوالفضل هو ابن يسار؛ ترجمه ابن أبي حاتم (٣/ ٢/ ١٥٨)، ولم يذكر فيه جرحًا ولا تعديلًا. وترجمه ابن حجر في \"التعجيل\" برواية جمع من الثقات عنه، وقال:","vol":"8","page":284},{"text":"\"ذكره ابن حبان في \"الثقات\"، وقال ابن القطان الفاسي: مجهول الحال، وكأنه لم يقف على كلام البخاري\".\nيعني ما أخرجه البخاري، عن ابن أبي الأسود، عن روح قال: حدثنا كثير بن يسار أبوالفضل - وأثنى عليه سعيد بن عامر خيرًا -، سمع ثابتًا.\nوأبو صفوان المكي؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-3828>٣٨١٧ </span>- (ضمن الله خلقه أربعًا: الصلاة، والزكاة، وصوم رمضان، والغسل من الجنابة، وهن السرائر التي قال الله تعالى: (يوم تبلى السرائر) [الطارق: ٩]) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٥) من طريق ابن لال، عن محمد بن عبد الرحمن الشامي: حدثنا أبو علي الحنفي: حدثنا عمران القطان، عن قتادة، عن خليد العصري، عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن عبد الرحمن الشامي، وهو القشيري الكوفي؛ كما في ترجمة أبي علي الحنفي؛ واسمه عبيد الله بن عبد المجيد في \"تهذيب المزي\" (٢/ ٤٤٢/ ١-٢)، قال الذهبي:\n\"فيه جهالة، وهو متهم، ليس بثقة\".","vol":"8","page":285},{"text":"<span data-type=\"title\" id=toc-3829>٣٨١٨ </span>- (الضحك في المسجد ظلمة في القبر) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٦) عن عثمان بن عبد الله القرشي، عن مالك، عن الزهري، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته القرشي هذا، قال ابن عدي:","vol":"8","page":285},{"text":"\"يروي الموضوعات عن الثقات\". وقال الحاكم:\n\"حدث عن مالك وغيره بأحاديث موضوعة؛ حدثونا الثقات من شيوخنا، والحمل فيها عليه\".\n<span data-type=\"title\" id=toc-3830>٣٨١٩ </span>- (الضحك ينقض الصلاة، ولا ينقض الوضوء) .\nضعيف جدًا\nأخرجه الدارقطني في \"السنن\" (ص ٦٣)، وعنه الديلمي (٢/ ٢٧٦) عن المنذر بن عمار: أخبرنا أبو شيبة، عن يزيد أبي خالد، عن أبي سفيان، عن جابر مرفوعًا. وعلقه البيهقي في \"سننه\" (١/ ١٤٥)، وقال:\n\"وأبو شيبة إبراهيم بن عثمان؛ ضعيف، والصحيح أنه موقوف\".\nقلت: كذلك رواه شعبة، عن يزيد أبي خالد به موقوفًا.\nأخرجه الدارقطني والبيهقي.\nويزيد أبو خالد هذا؛ لم أعرفه، وقد ذكر البيهقي أنه يزيد بن خالد، فلعله الذي في \"الميزان\" و\"اللسان\":\n\"يزيد بن خالد. شيخ لبقية، لا يدرى من هو\". لكن تابعه الأعمش، عن أبي سفيان به.\nأخرجه الدارقطني، والبيهقي.\nوأبو شيبة؛ متروك الحديث، كما في \"التقريب\".","vol":"8","page":286},{"text":"<span data-type=\"title\" id=toc-3831>٣٨٢٠ </span>- (الصمت زين العالم، وستر الجاهل) .\nضعيف\nأخرجه الديلمي (٢/ ٢٧١) معلقًا عن أبي الشيخ: عن زافر بن","vol":"8","page":286},{"text":"سليمان قال: قال ابن أبي بردة، عن أبي عبد محرز بن زهير الأسلمي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ زافر بن سليمان أورده الذهبي في \"الضعفاء\" وقال:\n\"قال ابن عدي: لا يتابع على حديثه\". وقال الحافظ:\n\"صدوق كثير الأوهام\".\n<span data-type=\"title\" id=toc-3832>٣٨٢١ </span>- (الصمت سيد الأخلاق.. الحديث، وفيه قصة) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧١) عن سعيد بن ميسرة، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ سعيد بن ميسرة؛ قال ابن حبان:\n\"يروي الموضوعات\". وقال الحاكم:\n\"روى عن أنس موضوعات\". وكذبه يحيى القطان.","vol":"8","page":287},{"text":"<span data-type=\"title\" id=toc-3833>٣٨٢٢ </span>- (طالب العلم طالب الرحمن، طالب العلم ركن الإسلام، ويعطى أجره مع النبيين) .\nضعيف\nأخرجه الديلمي (٢/ ٢٦٩) عن أبي القاسم إسحاق بن عبد المقرىء الشروطي: حدثنا الوليد بن عبد الله بن الحسن بن نصر بن هارون الوليدي: حدثنا أبو عبد الله محمد بن مسعود: حدثنا أبو حجر عمرو بن رافع البجلي، عن منصور، عن ثابت، عن أنس مرفوعًا.\nقلت: وهذا إسناد مظلم؛ من دون أبي حجر؛ لم أعرفهم، ومنصور هو ابن سعد البصري، صاحب اللواء؛ ثقة من رجال البخاري.","vol":"8","page":287},{"text":"<span data-type=\"title\" id=toc-3834>٣٨٢٣ </span>- (طالب العلم لله؛ كالغادي والرائح في سبيل الله) .\nضعيف\nأخرجه الديلمي (٢/ ٣٦٩) عن رشدين، عن أبي سفيان، عن عبد الله بن الهذيل، عن عمار بن ياسر: طالب العلم ... كذا الأصل، ليس فيه رفعه إلى النبي - ﷺ -.\nثم أخرجه من طريق الهيثم بن أحمد بن عبد الله بن زيد: حدثنا نصر بن محمد السليطي: حدثنا حميد، عن أنس بن مالك قال: قال رسول الله - ﷺ -: ... نحوه.\nقلت: وهذا إسناد مظلم؛ من دون حميد؛ لم أعرفهما.\nورشدين في الطريق الأولى: هو ابن سعد؛ ضعيف.","vol":"8","page":288},{"text":"<span data-type=\"title\" id=toc-3835>٣٨٢٤ </span>- (طعام الجواد دواء، وطعام البخيل داء) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦٢-٢٦٣) عن الحاكم معلقًا: حدثنا الحسين ابن داود العلوي: حدثنا أبو يعقوب إسحاق بن إبراهيم الروزني: حدثنا أبو سهل أحمد بن محمد بن شعيب: حدثنا محمد بن معمر البحراني (الأصل: الحراني): حدثنا روح بن عبادة: حدثنا الثوري، عن مالك، عن نافع، عن ابن عمر مرفوعًا.\nوهذا إسناد ضعيف؛ آفته أحمد بن محمد بن شعيب؛ اتهمه الذهبي بهذا الحديث. وقال:\n\"إنه كذب\". وقال الحافظ:\n\"وهو حديث منكر\".","vol":"8","page":288},{"text":"وأخرجه الخطيب في \"المؤتلف\" من طريق أخرى عن أحمد بن شعيب.\nووجدت له طريقًا أخرى عن مالك؛ فقال أبو عثمان البجيرمي في \"الفوائد\" (٤٥/ ١): أخبرنا أبو القاسم عبد الخالق بن علي المؤذن: حدثنا أبو الحسن علي بن إبراهيم الكرجي: حدثنا محمد بن الحسن بن سعيد بن أبان الأنصاري: حدثنا عبد الله بن يوسف التنيسي: حدثنا مالك بن أنس به؛ بلفظ:\n\"طعام السخي دواء، وطعام الشحيح داء\".\nقلت: وهذا إسناد مظلم؛ من دون التنيسي؛ لم أعرفهم.\nوالحديث أورده السيوطي في \"الجامع\" من رواية الخطيب في \"كتاب البخلاء\" وأبي القاسم الخرقي في \"فوائده\" عن ابن عمر؛ بلفظ أبي عثمان البجيرمي.\n<span data-type=\"title\" id=toc-3836>٣٨٢٥ </span>- (طعام المؤمنين في زمن الدجال طعام الملائكة: التسبيح والتقديس، فمن كان منطقه يومئذ التسبيح والتقديس؛ أذهب الله عنه الجوع، فلم يخش جوعًا) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ٥١١) عن سعيد بن سنان، عن أبي الزاهرية، عن كثير بن مرة، عن ابن عمر مرفوعًا. وقال:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: كلا؛ فسعيد متهم تالف\".","vol":"8","page":289},{"text":"<span data-type=\"title\" id=toc-3837>٣٨٢٦ </span>- (طلب الحلال واجب على كل مسلم) .\nمنكر\nأخرجه الطبراني في \"المعجم الأوسط\" (٩/ ٢٧٧-٢٧٨): حدثنا","vol":"8","page":289},{"text":"مسعود بن محمد الرملي قال: حدثنا محمد بن أبي السري العسقلاني قال: حدثنا بقية بن الوليد، عن جرير بن حازم، عن الزبير بن الخريت (١)، عن أنس ابن مالك مرفوعًا به. وقال:\n\" ... تفرد به محمد بن أبي السري\".\nقلت: وهو ضعيف من قبل حفظه، قال الحافظ:\n\"صدوق، له أوهام كثيرة\".\nومن فوقه ثقات، لكن فيه علتان أخريان:\nالأولى: الانقطاع بين أنس والزبير بن خريت؛ فإن الزبير هذا لم يذكروا له رواية عن أحد من الصحابة، وإنما عن التابعين، مثل ابن سيرين وغيره، ولذلك؛ أورده ابن حبان في \"ثقات أتباع التابعين\" (٦/ ٣٣٢) .\nوالأخرى: عنعنة بقية؛ فإنه مشهور بالتدليس. فالعجب بعد هذا كيف قال المنذري (٣/ ١٢/ ٢)، - وتبعه الهيثمي (١٠/ ٢٩١) -:\n\"رواه الطبراني في \"الأوسط\"، وإسناده حسن إن شاء الله\".\nواختصر الهيثمي كلمة \"إن شاء الله\"!\nوقلدهما المعلقون الثلاثة على طبعتهم الجديدة لكتاب \"الترغيب والترهيب\" (٢/ ٥٣٣)، ذلك مبلغهم من التحقيق والعلم!!\nوشيخ الطبراني مسعود بن محمد الرملي؛ لم أجد له ترجمة، ولا في \"تاريخ ابن عساكر\"، وقد روى له الطبراني عشرين حديثًا (٨٦٠٤-٨٦٢٤) هذا أحدها،\n_________\n(١) الأصل: (الحارث)، والتصويب من كتب الرجال.","vol":"8","page":290},{"text":"والذي قبله أخرجه في \"المعجم الصغير\" أيضًا (رقم١٠١٨-الروض النضير)، وكناه بـ (أبي الجارود) . وقد كنت نقلت عن \"مجمع الهيثمي\" حديثًا شاهدًا في \"الصحيحة\" رقم (٣٤٣) قال في تخريجه:\n\"رواه الطبراني عن شيخه مسعود بن محمد، وهو ضعيف\".\nوالآن؛ يتبين لي أن هذا التضعيف وهم منه، لعله اختلط عليه بغيره؛ فإن جل اعتماده في ترجمة المتأخرين من الشيوخ - كشيوخ الطبراني - إنما هو \"ميزان الاعتدال\" للذهبي، وليس هو فيه، ولا في كتاب شيخ الهيثمي الحافظ العراقي:\"ذيل الميزان\"، نعم؛ فيه \"مسعود بن محمد بن علي.. أبو سعيد الجرجاني ... مات سنة ٤١٦\". فأخشى أن يكون التبس عليه بهذا، وهو مترجم في \"الميزان\" أيضًا، لكن باختصار عما في \"الذيل\"، وفيه من الفائدة ما ليس في ذاك.\nومن أجل ما تقدم جزم الحافظ العراقي في \"تخريج الإحياء\" (٢/ ٨٨) بأن إسناده ضعيف.\nوقد تابع ابن أبي السري عمران بن أبي عمران الرملي قال: حدثنا بقية: حدثني جرير بن حازم به.\nأخرجه ابن شاذان في \"المشيخة\" (١/ ٩٠/ ٢)، وأبو جعفر الرزاز في \"ستة مجالس من الأمالي\" (ق ٢٣٢/ ٢)، والضياء المقدسي في \"المنتقى من مسموعاته بمرو\" (ق ٤٣/ ١) .\nقلت: ولا يفرح بهذه المتابعة؛ لأن عمران هذا، قال الذهبي:\n\"عن بقية بن الوليد، وأتى بخبر كذب، فهو آفته\".","vol":"8","page":291},{"text":"قال الحافظ في \"اللسان\":\n\"لم أقف على الحديث المذكور\".\nقلت: يحتمل أنه يعني هذا. والله أعلم.\nوإذا عرفت هذا؛ فتصريح عمران بتحديث بقية مما لا قيمة له.\n<span data-type=\"title\" id=toc-3838>٣٨٢٧ </span>- (طلب العلم أفضل عند الله من الصلاة، والصيام، والحج، والجهاد في سبيل الله ﷿) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦٨) عن محمد بن تميم السعدي: حدثنا حفص بن عمر، عن الحكم بن أبان، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته السعدي هذا، قال ابن حبان وغيره:\n\"كان يضع الحديث\"، وقال الحاكم:\n\"كذاب خبيث\".\nوحفص بن عمر - وهو ابن ميمون العدني -؛ ضعيف؛ كما في \"التقريب\". وقد أعل به السيوطي حديثًا آخر له، أورده في \"ذيل الموضوعات\" (ص ٣٥) فقال:\n\"كذبه يحيى بن يحيى النيسابوري، وقال البخاري: منكر الحديث\".\nولم أجد هذا في ترجمة العدني فيما عندي من المصادر، فالظاهر أنه اختلط عليه ترجمته بترجمة أخرى؛ فقد رأيت مثلًا في ترجمة حفص بن عمر بن أبي العطاف السهمي مولاهم المدني من \"التهذيب\":\n\"قال البخاري: منكر الحديث، رماه يحيى بالكذب\".","vol":"8","page":292},{"text":"ولينظر: هل أراد بقوله (يحيى) النيسابوري هذا، أم يحيى بن معين كما أظن، أم غيرهما؟\nوالحديث أورده السيوطي في \"ذيل الموضوعات\"، وقال (ص ٤٣):\n\"محمد بن تميم؛ وضاع\".\nقلت: ومع ذلك سود به \"الجامع الصغير\"!\n<span data-type=\"title\" id=toc-3839>٣٨٢٨ </span>- (طلب العلم ساعة خير من قيام ليلة، وطلب العلم يومًا خير من صيام ثلاثة أشهر) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦٨) عن نهشل بن سعيد الترمذي، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: هذا موضوع؛ آفته نهشل هذا، قال السيوطي في \"ذيل الموضوعات\" (ص ٤١):\n\"نهشل كذاب\".\nقلت: ومع ذلك سود به \"الجامع الصغير\"!","vol":"8","page":293},{"text":"<span data-type=\"title\" id=toc-3840>٣٨٢٩ </span>- (طلوع الفجر أمان لأمتي من طلوع الشمس من مغربها) .\nضعيف\nأخرجه الديلمي (٢/ ٢٦٤) عن العباس بن عبد الواحد: حدثنا يعقوب بن جعفر: سمعت أبي: حدثني أبي، عن جده، عن ابن عباس مرفوعًا به.\nقلت: وهذا إسناد ضعيف مظلم؛ لم أعرف أحدًا من رجاله.","vol":"8","page":293},{"text":"<span data-type=\"title\" id=toc-3841>٣٨٣٠ </span>- (طوبى: شجرة غرسها الله بيده، ونفخ فيها من روحه، تنبت بالحلي والحلل، وإن أغصانها لترى من وراء سور الجنة) .\nموضوع\nأخرجه ابن جرير في \"تفسيره\" (١٣/ ٨٨): حدثنا الحسن بن شبيب قال: حدثنا محمد بن زياد الجريري، عن فرات بن أبي الفرات، عن معاوية بن قرة، عن أبيه مرفوعًا.\nقلت: وهذا موضوع؛ آفته الحسن بن شبيب؛ قال ابن عدي:\n\"حدث بالبواطيل عن الثقات\".\nوالجريري؛ لم أعرفه.\nوفرات؛ فيه كلام.","vol":"8","page":294},{"text":"<span data-type=\"title\" id=toc-3842>٣٨٣١ </span>- (طوبى لمن أسكنه الله إحدى العروسين: عسقلان، أو غزة) .\nضعيف\nأخرجه الديلمي (٢/ ٢٧٠) عن إسماعيل بن عياش: حدثني سعيد ابن يوسف، عن مصعب بن ثابت، عن عبد الله بن الزبير مرفوعًا.\nقلت: وهذا إسناد واه؛ مسلسل بالضعفاء: مصعب بن ثابت فمن دونه، لكن سعيد بن يوسف حمصي، وإسماعيل بن عياش ثقة في الشاميين، فالعلة ممن فوقه.","vol":"8","page":294},{"text":"<span data-type=\"title\" id=toc-3843>٣٨٣٢ </span>- (من لا يستحي من الناس؛ لا يستحي من الله) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٢/ ١٤٩/ ١/ ٧٣٠١) من طريق محمد بن يزيد الأسفاطي: حدثنا عبد الله بن إبراهيم بن أبي عمرو الأنصاري: حدثنا","vol":"8","page":294},{"text":"داود بن مطرف، عن أبيه قال:\nإنا مع أنس بن مالك، فاستقبله الناس قد انصرفوا من الجمعة، فدخل دارًا وقال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا موضوع؛ آفته عبد الله بن إبراهيم الأنصاري؛ قال الحافظ في \"التقريب\":\n\"متروك، نسبه ابن حبان إلى الوضع\".\nوقال الحاكم:\n\"يروي عن جماعة من الضعفاء أحاديث موضوعة\".\nقلت: وداود بن مطرف - وهو ابن عتبة أبو مطرف -؛ ذكره ابن حبان في \"الثقات\" (٨/ ٢٣٤)، وقد روى عنه جماعة؛ فهو صدوق؛ كما في كتابي \"تيسير الانتفاع\".\nلكن أبوه مطرف مجهول؛ لم يرو عنه غير ابنه داود، وذكره ابن حبان في \"الثقات\" (٩/ ١٨٣) !\nوأما محمد بن يزيد الأسفاطي؛ فهو صدوق؛ كما في \"الجرح\".\nقلت: وخفي على الهيثمي ترجمة هؤلاء الرواة وبخاصة الأنصاري منهم؛ فقال في \"المجمع\" (٨/ ٢٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه جماعة لم أعرفهم\"!\nوتعقبه المناوي؛ فقال في \"الفيض\":\n\"ولعل المصنف (يعني السيوطي) عرفهم حيث رمز لحسنه\"!","vol":"8","page":295},{"text":"واغتر برمزه في \"التيسير\"؛ فقال:\n\"وإسناده حسن\"!!\nفأقول: أنى له الحسن وفيه ذاك المتهم، ومطرف المجهول؟! وقد نبهناك مرارًا أن رموز السيوطي في \"الجامع الصغير\" لا يعتمد عليها؛ لأسباب كنت شرحتها في مقدمة كتابي: \"صحيح الجامع\" و\"ضعيف الجامع\"، والغريب أن المناوي نبه على ذلك في أول شرحه: \"الفيض\"!\nثم رأيته في كثير من الأحاديث يذكر رمز السيوطي لبعض الأحاديث، فكأنه نسي ما كان ذكره في المقدمة، بل ويقلده في ذلك، كما في هذا الحديث، وليته كان مصيبًا!\n<span data-type=\"title\" id=toc-3844>٣٨٣٣ </span>- (طوبى لمن بات حاجًا، وأصبح غازيًا؛ رجل مستور، ذو عيال متعفف قانع باليسير من الدنيا، يدخل عليهم ضاحكًا، ويخرج عليهم ضاحكًا، فوالذي نفسي بيده! إنهم هم الحاجون الغازون في سبيل الله ﷿) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٠) من طريق أحمد بن عمران بن موسى ابن عمران البلخي - من حفظه -: حدثنا إسحاق الدبري، عن عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع عندي؛ آفته ابن موسى هذا، وغالب ظني أنه الذي في \"الميزان\":\n\"أحمد بن أبي عمران الجرجاني. حدث عنه أبو سعيد النقاش، وحلف أنه يضع الحديث.. هو ابن موسى\".","vol":"8","page":296},{"text":"قال في \"اللسان\":\n\"وأعاده بعد أوراق، فقال: أحمد بن موسى أبو الحسن الفرضي. مات سنة ستين وثلاث مئة. قال الحاكم: كان يضع الحديث ... \".\n<span data-type=\"title\" id=toc-3845>٣٨٣٤ </span>- (طوبى لمن ترك الجهل، وآتى الفضل، وعمل بالعدل) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٢٢١): حدثنا إبراهيم بن عبد الله: حدثنا محمد بن إسحاق: حدثنا قتيبة بن سعيد: حدثنا الليث بن سعد، عن هشام بن سعد، عن زيد بن أسلم، أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف، ورجاله ثقات على ضعف يسير في هشام ابن سعد، غير إبراهيم بن عبد الله؛ فلم أعرفه. ومحمد بن إسحاق؛ هو أبو العباس السراج الحافظ.","vol":"8","page":297},{"text":"<span data-type=\"title\" id=toc-3846>٣٨٣٥ </span>- (طوبى لمن تواضع من غير منقصة، وذل في نفسه من غير مسكنة، وأنفق مالًا جمعه من غير معصية، ورحم أهل الذل والمسكنة، وخالط أهل الفقه والحكمة، طوبى لمن ذل في نفسه، وطاب كسبه، وصلحت سريرته، وكرمت علانيته، وعزل عن الناس شره، طوبى لمن عمل بعلمه، وأنفق الفضل من ماله، وأمسك الفضل من قوله) .\nضعيف\nرواه ابن الأعرابي في \"معجمه\" (٢٣٢/ ٢)، وعنه القضاعي (٥١/ ٢)، والطبراني في \"الكبير\" (٥/ ٦٨-٦٩) و\"الصغير\" (٣/ ٢٢٥ و٤/ ٢٤٣)، وابن عساكر (١٦/ ٢٩٦/ ١)، وتمام في \"الفوائد\" (٢٥٣٠/ ٢)، وعنه ابن عساكر (١٧/ ٣٨٧/ ١) عن نصيح الشامي، عن ركب المصري مرفوعًا. ومن هذا الوجه رواه ابن بشران","vol":"8","page":297},{"text":"في \"الأمالي\" (٢/ ٣/ ٢)، وعبد الغني المقدسي في \"العلم\" (١١/ ١-٢)، وقال:\n\"هو حديث غريب\".\nقلت: يعني ضعيف، وذلك؛ لجهالة نصيح الشامي، ومن الغريب أن المؤلفين في تراجم رجال الحديث أغفلوه، فلم يترجموه، فليس هو في \"الميزان\" ولا في \"اللسان\" ولا في غيرهما؛ إلا البخاري؛ فإنه أورده في \"التاريخ\" (٤/ ٢/ ١٣٦)، ولم يزد فيه على قوله:\n\"عن ركب المصري. روى عنه مطعم بن المقدام\".\nولذلك؛ جزم الحافظ وغيره بضعف إسناده.\nوأما ركب المصري؛ فأوردوه في \"الصحابة\"، وقال ابن عبد البر في \"الاستيعاب\" (٢/ ٥٠٨):\n\"كندي، له حديث واحد حسن عن النبي - ﷺ -، فيه آداب وحض على خصال من الخير والحكمة والعلم. ويقال: إنه ليس بمشهور في الصحابة، وقد أجمعوا على ذكره فيهم. روى عنه نصيح العنسي\".\nوقوله: \"حديث حسن\". قالوا: إنه يعني حسن لغة ولفظًا، ولذلك قال المناوي:\n\"رمز المصنف لحسنه اغترارًا بقول ابن عبد البر: \"حسن\"، وليس بحسن؛ فقد قال الذهبي في \"المهذب\": ركب يجهل، ولم يصح له صحبة، ونصيح ضعيف\".\nقلت: ومما يؤيد ما قالوا؛ أن ابن عبد البر أورد في \"الجامع\" (١/ ٥٤-٥٥) حديثًا آخر، ثم قال عقبه:\n\"وهو حديث حسن جدًا، ولكن ليس إسناده بالقوي\".","vol":"8","page":298},{"text":"وله شاهد، ولكنه واه جدًا مع اختصاره؛ لفظه:\n\"طوبى لمن شغله عيبه عن عيوب الناس، وأنفق الفضل من ماله، وأمسك الفضل من قوله، ووسعته السنة، ولم يعدل عنها إلى البدعة\".\nأخرجه ابن عدي في \"الكامل\" (١/ ٣٨٤)، وعنه البيهقي في \"الشعب\" (٧/ ٣٥٥)، والديلمي (٢/ ٢٦١) عن محمد بن الحسن بن قتيبة: حدثنا محمد ابن [أبي] السري: حدثنا عبد العزيز بن عبد المجيد: حدثنا أبان، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان هو ابن أبي عياش؛ متروك.\nوابن أبي السري - وهو محمد بن المتوكل أبو عبد الله بن أبي السري -؛ ضعيف من قبل حفظه.\nوقد أخرجه ابن الجوزي في \"الموضوعات\" مطولًا من هذا الوجه، وتبعه على وضعه جمع؛ كما بينته في \"الرد على عزالدين بليق\" برقم (٢٧٢)، وأوله هذا الحديث المطول:\n\"يا أيها الناس! كأن الحق فيها على غيرنا وجب، وكأن الموت على غيرنا كتب ... \" الحديث.\nوله طريق أخرى؛ يرويه الوليد بن المهلب الأردني: حدثنا النضر بن محرز بن نضر، عن محمد بن المنكدر، عن أنس قال: ... فذكره مرفوعًا أخصر منه؛ وفيه حديث الترجمة.\nأخرجه البزار (٣٢٢٥)، وابن عدي في \"الكامل\" (٧/ ٨١-٨٢) في ترجمة الوليد هذا، وقال:\n\"أحاديثه فيها بعض النكرة\".","vol":"8","page":299},{"text":"وفي \"الميزان\":\n\"لا يعرف، وله ما ينكر\".\nوأما ابن حبان؛ فذكره في \"الثقات\" (٩/ ٢٢٦) !\nولعل الأولى إعلال الحديث بالنضر بن محرز؛ فقد أورده ابن حبان في ترجمته من \"الضعفاء\" (٣/ ٥٠) وقال:\n\"منكر الحديث جدًا، وهو الذي روى عن محمد بن المنكدر عن أنس.. (فذكر الحديث)؛ إنما روى هذا أبان عن أنس\".\nوكذلك فعل الذهبي، وقال بعد أن ساقه:\n\"تفرد به الوليد، وهو متكلم فيه، والنضر مجهول\".\nوروى ابن عساكر في ترجمة النضر (١٧/ ٥٧٠) عن الدارقطني أنه قال:\n\"منكر الحديث\".\nوكذا قال ابن ماكولا في \"الإكمال\" (٧/ ٣٤٢) .\n<span data-type=\"title\" id=toc-3847>٣٨٣٦ </span>- (طوبى لمن رزقه الله الكفاف ثم صبر عليه) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٦١) عن محمد بن عبد الرحمن البيلماني، عن أبيه، عن عبد الله بن حنطب بن الحارث مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن البيلماني؛ متروك.\nوعبد الله بن حنطب؛ مختلف في صحبته.\nورواه البيهقي في \"الشعب\" (٧/ ١٢٥/ ٩٧٢٤) عن عمرو بن أبي عمرو، عن أبي الحويرث.","vol":"8","page":300},{"text":"ولم أعرف أبا الحويرث.\nويغني عنه حديثان في \"الترغيب\" (٤/ ١٠٠) .\n<span data-type=\"title\" id=toc-3848>٣٨٣٧ </span>- (طوبى لمن يبعث يوم القيامة وجوفه محشو بالقرآن والفرائض والعلم) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦١) عن أبي إسحاق الطيان: حدثنا الحسين ابن القاسم: حدثنا إسماعيل بن أبي زياد: حدثنا يونس، عن الزهري، عن [سعيد بن المسيب]، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ قال السيوطي في \"ذيل الموضوعات\" (ص ٣٦):\n\"إسماعيل كذاب. والحسين والطيان مجروحان\".\nقلت: ومع ذلك أورده في \"الجامع الصغير\"؛ الذي ذكر في مقدمته أنه صانه عما تفرد به كذاب أو وضاع!","vol":"8","page":301},{"text":"<span data-type=\"title\" id=toc-3849>٣٨٣٨ </span>- (طهور الطعام يزيد في الطعام والدين والرزق) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦٣) معلقًا، عن أبي الشيخ بسنده، عن يعلى بن الأشدق، عن عبد الله بن جراد مرفوعًا.\nقلت: آفته يعلى هذا؛ أورده الذهبي في \"الضعفاء والمتروكين\"، وقال:\n\"قال البخاري: لا يكتب حديثه، وقال أبو زرعة: ليس بشيء. وقال ابن حبان: لا يحمل الرواية عنه\".\nوفي \"اللسان\":","vol":"8","page":301},{"text":"\"قال ابن حبان: وضعوا له أحاديث، فحدث بها ولم يدر\"!\n<span data-type=\"title\" id=toc-3850>٣٨٣٩ </span>- (طول القنوت في الصلاة يخفف سكرات الموت) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (١/ ٩١)، والديلمي (٢/ ٢٦٣) عن أحمد بن محمد بن عمر: حدثنا عبد الرحمن بن محمد بن سعيد اليمامي: حدثنا القاسم بن اليسع المديني، عن أبيه، عن سعيد المقبري، عن أبي هريرة مرفوعًا.\nأورده أبو نعيم في ترجمة أحمد هذا - وهو أبو سهل اليمامي -؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوالثلاثة فوقه؛ لم أعرفهم.","vol":"8","page":302},{"text":"<span data-type=\"title\" id=toc-3851>٣٨٤٠ </span>- (طينة المعتق من طينة المعتق) .\nباطل\nأخرجه الديلمي (٢/ ٢٦٤) من طريق أحمد بن إبراهيم البزوري: حدثنا أبو القاسم البغوي: حدثنا أحمد بن إبراهيم الموصلي قال: كنت ذات يوم بإزاء المأمون فقال: سمعت أبي قال: سمعت جدي يحدث، عن أبيه، عن ابن عباس: ... فذكره، وفيه قصة.\nثم أخرجه من طريق ابن لال بسنده: عن محمد بن عبد الرحمن النجاشي: حدثنا أبي، عن سليمان بن علي بن عبد الله بن عباس، عن أبيه، عن جده، عن ابن عباس به.\nقلت: وهذا إسناد مظلم؛ محمد بن عبد الرحمن النجاشي وأبوه؛ لم أعرفهما، و(النجاشي) ليس واضحًا في الأصل.\nوسليمان بن علي؛ مقبول عند الحافظ.","vol":"8","page":302},{"text":"وأحمد بن إبراهيم البزوري؛ قال الذهبي:\n\"لا يدرى من هو، وأتى بخبر باطل\".\nثم ساق له هذا الخبر من طريق ابن شاهين عنه، لكن وقع عنده: \"سمعت جدي عن ابن عباس\"؛ ليس بينهما \"عن أبيه\"، فصار منقطعًا، ولذلك قال الذهبي عقبه:\n\"هذا - كما ترى - منقطع\".\nقال الحافظ عقبه:\n\"فلعل المهدي أو المنصور سمعه من شيخ كذاب، فأرسله عن ابن عباس، فيتخلص بهذا البزوري من العهدة\".\nقلت: لعل الطريق الأخرى تخلصه من العهدة.\nومن الغريب أن السيوطي أورد الحديث من الطريق الأولى في \"ذيل الأحاديث الموضوعة\" (رقم ٩٣٤)، وتبعه ابن عراق في \"تنزيه الشريعة\" (٤٠١/ ٢) وأعلاه بجهالة البزوري؛ وقول الذهبي في حديثه: \"باطل\". ثم تناقض السيوطي؛ فأورده في \"الجامع الصغير\" من رواية ابن لال وابن النجار والديلمي عن ابن عباس!\n<span data-type=\"title\" id=toc-3852>٣٨٤١ </span>- (الطاهر النائم كالصائم القائم) .\nضعيف\nأخرجه الديلمي (٢/ ٢٦٥) من طريق أبي صالح، عن ابن لهيعة، عن خالد بن يزيد، عن عبد الرحمن بن حسان، عن عمرو بن حريث مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة، ونحوه أبو صالح؛ واسمه عبد الله بن صالح.","vol":"8","page":303},{"text":"<span data-type=\"title\" id=toc-3853>٣٨٤٢ </span>- (الطهور ثلاثًا ثلاثًا واجبة، ومسح الرأس واحدة) .\nباطل\nأخرجه الديلمي (٢/ ٢٦٥) عن أبي شيخ عبد الله بن مروان الحراني، عن موسى بن أعين، عن الثوري، عن أبي إسحاق الهمداني، عن أبي حية بن قيس، عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد ضعيف، ومتن باطل.\nأما الإسناد؛ فله علتان:\nالأولى: عنعنة الحراني هذا؛ فقد قال ابن حبان في \"الثقات\":\n\"يعتبر حديثه إذا بين السماع في خبره\".\nقلت: وقد عنعنه هنا؛ فلا يعتبر به.\nوالأخرى: عنعنة أبي إسحاق الهمداني - واسمه عمرو بن عبد الله السبيعي -؛ فإنه مدلس أيضًا، وقد كان اختلط، لكن سماع الثوري منه قبل الاختلاط.\nوأما المتن؛ فهو ظاهر البطلان؛ لمعارضته ما ثبت في \"البخاري\" وغيره؛ أن النبي - ﷺ - توضأ مرة مرة.","vol":"8","page":304},{"text":"<span data-type=\"title\" id=toc-3854>٣٨٤٣ </span>- (الطوفان: الموت) .\nضعيف\nأخرجه ابن جرير في \"التفسير\" (١٣/ ١٤٩٩٦)، والديلمي (٢/ ٢٦٥-٢٦٦) عن أبي هشام الرفاعي قال: حدثنا يحيى بن يمان قال: حدثنا المنهال بن خليفة، عن الحجاج، عن الحكم بن ميناء، عن عائشة مرفوعًا.","vol":"8","page":304},{"text":"قلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء: المنهال بن خليفة، ويحيى بن يمان، وأبو هشام الرفاعي - واسمه محمد بن يزيد بن محمد بن كثير العجلي - ثلاثتهم ضعفاء.\nوالحجاج - وهو ابن أرطاة -؛ مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-3855>٣٨٤٤ </span>- (ظهر المؤمن حمى، إلا في حد من حدود الله تعالى) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٦٦) من طريق الطبراني، عن أحمد ابن رشدين: حدثنا خالد بن عبد السلام: حدثنا الفضل بن المختار، عن عبيد الله ابن موهب، عن [عصمة] بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الفضل بن المختار؛ جاء في \"الميزان\" و\"اللسان\":\n\"قال أبو حاتم: أحاديثه منكرة، يحدث بالأباطيل\".\nثم ساق له أحاديث؛ قال عقبها:\n\"فهذه أباطيل وعجائب\". ثم ساق له آخر، ثم قال:\n\"وهذا يشبه أن يكون موضوعًا\".\nوأحمد بن رشدين؛ ضعيف.","vol":"8","page":305},{"text":"<span data-type=\"title\" id=toc-3856>٣٨٤٥ </span>- (الظلمة وأعوانهم في النار) .\nموضوع\nأخرجه الديلمي (٢/ ٢٦٦) عن عنبسة بن عبد الرحمن، عن مروان مولى حذيفة، عن أبيه، عن حذيفة مرفوعًا.","vol":"8","page":305},{"text":"قلت: وهذا موضوع؛ آفته عنبسة هذا؛ فإنه كان يضع الحديث؛ كما قال أبو حاتم وغيره.\n<span data-type=\"title\" id=toc-3857>٣٨٤٦ </span>- (أمرت أن أحدث عن ملك في السماء، ما بين عاتقه إلى منتهى رأسه كطيران ملك سبع مئة عام، وما يدري أين ربه؟ فسبحانه) .\nمنكر\nأخرجه أبو الشيخ في \"العظمة\" (٩٣/ ٢) عن محمد بن إسحاق، عن الفضل (الأصل: الفضيل) بن عيسى، عن عمه يزيد بن أبان الرقاشي، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن أبان ضعيف، ومثله ابن أخيه الفضل ابن عيسى؛ قال الذهبي في \"الضعفاء\":\n\"ضعفوه\". وقال الحافظ:\n\"منكر الحديث\".\nقلت: وقد صح الحديث من رواية جابر ﵁ مرفوعًا نحوه؛ دون قوله:\n\"وما يدري أين ربه\".\nفهي زيادة منكرة، وهو مخرج في \"الصحيحة\" (١٥١) .","vol":"8","page":306},{"text":"<span data-type=\"title\" id=toc-3858>٣٨٤٧ </span>- (العرش من ياقوتة حمراء، وإن ملكًا من الملائكة نظر إليه وإلى عظمه، فأوحى ﷿ إليه: إني قد جعلت فيك قوة سبعين ألف ملك لكل ملك سبعين ألف جناح فطر، فطار الملك بما فيه من القوة والأجنحة ما شاء الله أن يطير، فوقف، فنظر، فكأنه لم يسر!) .\nموضوع\nأخرجه أبو الشيخ في \"العظمة\" (٤٣/ ١) عن عمر بن حريز، عن","vol":"8","page":306},{"text":"إسماعيل بن أبي خالد، عن الشعبي ﵀ قال: قال النبي - ﷺ -: ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ عمر بن حريز لم أجد له ترجمة.\nثم تبين أنه محرف، وأن الصواب \"عمرو بن جرير\" كما حققه الأخ الفاضل رضا الله المباركفوري في تعليقه على كتاب: \"العظمة\" (٢/ ٦٣١)، وذكر أن عمرًا هذا قال فيه أبو حاتم:\n\"كان يكذب\"، وقال الددارقطني:\n\"متروك الحديث\".\nوأقول: روى له ابن عدي في \"الكامل\" (٣/ ١٤٩) ثلاثة أحاديث بإسناده الواحد عن جرير مرفوعًا، وهي ظاهرة النكارة، وقال ابن عدي:\n\"وهذه الأحاديث غير محفوظة، وله غيرها، وهي مناكير السند والمتن\".\nوقد ساق الذهبي في ترجمته من \"الميزان\" الأحاديث المشار إليها، ثم قال عقبها:\n\"فهذه أباطيل\".\nوأقره الحافظ في \"اللسان\"، وذكر أنها من رواية أحمد بن عبيد أبي عصيدة، وكأنه يشير إلى ضعفه، وقد قال عنه في \"التقريب\":\n\"لين الحديث\".\nوالحديث مما سود به السيوطي \"الجامع الصغير\"، ولم يورد إلا الجملة الأولى منه، فلم يذكر قصة الملك! ومن الغريب أنه لم يورده مطلقًا في \"الجامع الكبير\"، وكان هو به أولى؛ لأنه لم يصنه عما تفرد به كذاب أو وضاع كما ادعاه في","vol":"8","page":307},{"text":"\"الجامع الصغير\"، وإن كان لم يستطع الوفاء به، فكان \"الجامع الكبير\" أولى به؛ لأنه حشد فيه مثل هذا من الموضوعات، وقد مضى منها الشيء الكثير.\n<span data-type=\"title\" id=toc-3859>٣٨٤٨ </span>- (سبقكما بها الدوسي) .\nضعيف\nأخرجه الحاكم (٣/ ٥٠٨) عن حماد بن شعيب، عن إسماعيل بن أمية: أن محمد بن قيس بن مخرمة حدثه:\nأن رجلًا جاء زيد بن ثابت، فسأله عن شيء، فقال له زيد: عليك بأبي هريرة؛ فإنه بينا أنا وأبو هريرة وفلان في المسجد ذات يوم ندعوا الله تعالى ونذكر ربنا؛ خرج علينا رسول الله ﵌ حتى جلس إلينا، قال: فجلس وسكتنا، فقال:\n\"عودوا للذي كنتم فيه\". قال زيد: فدعوت أنا وصاحبي قبل أبي هريرة، وجعل رسول الله ﵌ يؤمن على دعائنا، قال: ثم دعا أبو هريرة فقال: اللهم! إني أسألك مثل الذي سأل صاحباي هذان، وأسألك علمًا لا ينسى. فقال رسول الله ﵌:\n\"آمين\"، فقلنا: يا رسول الله! ونحن نسأل الله علمًا لا ينسى. فقال: ... فذكره. وقال:\n\"صحيح الإسناد\". وتعقبه الذهبي، فقال:\n\"قلت: حماد ضعيف\".\nقلت: وضعفه البخاري جدًا؛ فقال:\n\"فيه نظر\". وقال مرة: \"منكر الحديث\".","vol":"8","page":308},{"text":"<span data-type=\"title\" id=toc-3860>٣٨٤٩ </span>- (عاشوراء يوم التاسع) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٩/ ٣٢٢) عن أبي أمية بن يعلى، عن سعيد المقبري، عن ابن عباس مرفوعًا.\nقلت: وهذا متن موضوع، وإسناده ضعيف جدًا؛ آفته أبو أمية هذا؛ قال ابن حبان:\n\"لا يحل الرواية عنه\". وضعفه الدارقطني.\nوأما أن متنه موضوع؛ فواضح من تواتر أنه اليوم العاشر في أحاديث عدة في صيامه - ﷺ - يوم عاشوراء، وأمره به، والحض عليه، وبيان فضل صيامه، وغير ذلك من الأحاديث الكثيرة، كلها مجمعة على أن عاشوراء هو يوم العاشر من محرم الحرام.\nولعل أصل الحديث موقوف رفعه أبو أمية؛ فقد أخرج ابن أبي شيبة في \"المصنف\" (٣/ ٥٩) من طريق الحكم بن الأعرج، عن ابن عباس قال:\nهو يوم التاسع.\nوإسناده صحيح.\nوروى أيضًا من طريق عبد الله بن عمير، عن ابن عباس قال: قال رسول الله - ﷺ -:\n\"لئن بقيت إلى قابل لأصومن التاسع\". يعني يوم عاشوراء. وهكذا أخرجه مسلم (٣/ ١٥١) من طريق ابن أبي شيبة.\nومن الظاهر أن قوله: \"يعني يوم عاشوراء\" إنما هو تفسير من بعض الرواة، ولعله ابن عباس نفسه، ويؤيده رواية الحكم عنه الموقوفة، وقد أخرجها مسلم عن","vol":"8","page":309},{"text":"ابن أبي شيبة أيضًا بلفظ: قال:\nانتهيت إلى ابن عباس - ﵄ - وهو متوسد رداءه في زمزم، فقلت: أخبرني عن صوم عاشوراء، فقال: إذا رأيت هلال المحرم؛ فاعدد، وأصبح يوم التاسع صائمًا. قلت: هكذا كان رسول الله - ﷺ - يصوم؟ قال: نعم.\nقال الشوكاني رحمه الله تعالى (٤/ ٢٠٦):\n\"أرشد ابن عباس السائل له إلى اليوم الذي يصام فيه، وهو التاسع، ولم يجب عليه بتعيين يوم عاشوراء أنه اليوم العاشر؛ لأن ذلك مما لا يسأل عنه، ولا يتعلق بالسؤال عنه فائدة، فابن عباس لما فهم من السائل أن مقصوده تعيين اليوم الذي يصام فيه؛ أجاب عليه بأنه التاسع. وقوله \"نعم\" بعد قول السائل: أهكذا كان النبي - ﷺ - يصوم؟ بمعنى: نعم هكذا كان يصوم لو بقي؛ لأنه قد أخبرنا بذلك، ولا بد من هذا؛ لأنه - ﷺ - مات قبل صوم التاسع\".\nقلت: وهذا أحسن ما قيل في تأويل قول ابن عباس هذا، وبه تجتمع الأحاديث ويزول التعارض الظاهر منها.\nومما يؤكد أن يوم عاشوراء هو العاشر حتى عند ابن عباس نفسه؛ هو سبب ورود حديث ابن عمير المتقدم؛ فقد أخرج مسلم من طريق أخرى عن ابن عباس قال:\nحين صام رسول الله - ﷺ - يوم عاشوراء،وأمر بصيامه، قالوا: يا رسول الله! إنه يوم تعظمه اليهود والنصاري، فقال رسول الله - ﷺ -: \"فإذا كان العام المقبل - إن شاء الله - صمنا اليوم التاسع\". قال: فلم يأت العام المقبل حتى توفي رسول الله - ﷺ -.\nفهذا نص من ابن عباس على أن التاسع هو غير عاشوراء، فثبت بطلان حديث الترجمة. والله أعلم.","vol":"8","page":310},{"text":"وعلى ضوء تأويل الشوكاني لقول ابن عباس المتقدم: \"هكذا كان رسول الله - ﷺ - يصوم\"، يمكن تأويل قوله الذي قبله في عاشوراء: \"هو يوم التاسع\"؛ أي بدءًا، وبعده عاشوراء. والله أعلم.\nومما يشهد لبطلان حديث الترجمة: ما رواه البزار في \"مسنده\" (١/ ٤٩٢/ ١٠٥١-كشف): حدثنا عمرو بن عثمان: حدثنا أبو عاصم: حدثنا ابن أبي ذئب، عن الزهري، عن عروة، عن عائشة:\nأن النبي - ﷺ - أمر بصيام عاشوراء يوم العاشر.\nقال الحافظ ابن حجر في \"مختصر الزوائد\" (١/ ٤٠٦/ ٦٧٢):\n\"إسناده صحيح\". وقال البزار:\n\"لا نعلمه رواه بهذا اللفظ إلا ابن أبي ذئب\".\n<span data-type=\"title\" id=toc-3861>٣٨٥٠ </span>- (عالم ينتفع بعلمه خير من ألف عابد) .\nموضوع\nأخرجه الديلمي (٢/ ٢٩٠) عن عمرو بن جميع، عن جعفر بن محمد، عن أبيه، عن جده، عن علي مرفوعًا.\nقلت: وهذا موضوع؛ آفته عمرو بن جميع؛ كذبه ابن معين. وقال ابن عدي:\n\"كان يتهم بالوضع\"، وقال البخاري:\n\"منكر الحديث\".\nقلت: وخالفه سعد الإسكاف؛ فرواه عن أبي جعفر محمد بن علي قال: ... فذكره موقوفًا عليه.","vol":"8","page":311},{"text":"أخرجه أبو نعيم في \"الحلية\" (٣/ ١٨٣)، ولعله الصواب؛ وإن كان سعد هذا متروكًا، ورماه ابن حبان بالوضع.\nثم رأيته في \"تاريخ قزوين\" للرافعي (٢/ ٤٧) من طريق محمد بن إسماعيل ابن موسى بن جعفر بن محمد: حدثني عم أبي إسحاق بن موسى، عن أبيه، عن جده، عن محمد بن علي به مرفوعًا.\nوهذا إسناد ضعيف مظلم؛ من دون موسى بن جعفر لم أعرفهم، ومضى برقم (٣٢٧٣) .\n<span data-type=\"title\" id=toc-3862>٣٨٥١ </span>- (عاشوراء عيد نبي كان قبلكم، فصوموا أنتم) .\nضعيف\nأخرجه البزار (١٠٤٦-كشف) من طريق إبراهيم الهجري، عن أبي عياض، عن أبي هريرة مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ إبراهيم الهجري لين الحديث.","vol":"8","page":312},{"text":"<span data-type=\"title\" id=toc-3863>٣٨٥٢ </span>- (عليكم بالسواك، فنعم الشيء السواك، يذهب بالحفر، وينزع البلغم، ويجلو البصر، ويشد اللثة، ويذهب بالبخر، ويصلح المعدة، ويزيد في درجات الجنة، وتحمده الملائكة، ويرضي الرب، ويسخط الشيطان) .\nضعيف\nأخرجه القاضي عبد الجبار الخولاني في \"تاريخ داريا\" (ص ٤٧) من طريق أبي محمد الحكمي، عن قتادة، عن أنس مرفوعًا.\nقلت: وأبو محمد الحكمي؛ لم أجد من ذكره.","vol":"8","page":312},{"text":"وقد روي الحديث من طريق أخرى؛ فقال ابن عدي (١٢٢/ ٢): حدثنا إسحاق بن إبراهيم الغزي: حدثنا محمد بن أبي السري: حدثنا بقية، عن الخليل بن مرة، عن عطاء بن أبي رباح، عن ابن عباس مرفوعًا به نحوه.\nوهذا سند ضعيف؛ الخليل بن مرة ضعيف، وضعفه البخاري جدًا.\nوبقية؛ مدلس، وقد عنعنه.\nومحمد بن أبي السري - وهو ابن المتوكل بن عبد الرحمن العسقلاني -؛ قال الحافظ:\n\"صدوق عارف له أوهام كثيرة\".\nوروي عن عائشة، أخرجه البزار (١/ ٢٤٣/ ٤٩٩) من طريق السري بن إسماعيل، عن الشعبي، عن مسروق عنها.\nوهذا إسناد ضعيف جدًا؛ السري هذا متروك الحديث؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-3864>٣٨٥٣ </span>- (ليس على أهل لا إله إلا الله وحشة في قبورهم ولا منشرهم، وكأني بأهل لا إله إلا الله وهم ينفضون التراب عن رؤوسهم وهم يقولون: الحمد لله الذي أذهب عنا الحزن) .\nضعيف جدًا\nرواه ابن أبي الدنيا في \"حسن الظن\" (٢/ ١٩٤/ ٢)، والطبراني في \"الأوسط\" (٤/ ٤٣٤)، والقاضي أبو عبد الله الفلاكي في \"فوائده\" (٨٩/ ٢)، والجرجاني (٢٨٤-٢٨٥)، والبيهقي في \"الشعب\" (١/ ٥٦)، والخطيب في \"التاريخ\" (١/ ٢٦٦) عن يحيى بن عبد الحميد الحماني: حدثنا عبد الرحمن بن زيد ابن أسلم، عن أبيه، عن ابن عمر مرفوعًا.","vol":"8","page":313},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ عبد الرحمن بن زيد بن أسلم؛ متروك.\nوالحماني؛ فيه ضعف؛ لأنه كان يسرق الحديث، واقتصر المنذري على إعلال الحديث عليه فقصر! فقال في \"الترغيب\" (٢/ ٢٤٠):\n\"رواه الطبراني والبيهقي من رواية يحيى بن عبد الحميد الحماني، وفي متنه نكارة\".\nوقد تابعه أبو مسلم عبد الرحمن بن واقد: حدثنا عبد الرحمن بن زيد بن أسلم به.\nأخرجه الخطيب (١٠/ ٢٦٥) .\nوعبد الرحمن بن واقد؛ لحاله كالحماني، قال ابن عدي:\n\"حدث بالمناكير عن الثقات، يسرق الحديث\".\nقلت: فلا أدري أيهما سرقه من الآخر!\nوله عن ابن عمر طريق أخرى في \"أوسط الطبراني\" عن مجاشع بن عمرو، عن داود بن أبي هند، عن نافع عنه.\nقلت: وهذا موضوع؛ آفته مجاشع بن عمرو؛ قال ابن معين:\n\"أحد الكذابين\".\nوقد روي الحديث عن ابن عباس مرفوعًا بلفظ:\n\"ليس على أهل لا إله إلا الله وحشة في قبورهم، كأني أنظر إليهم إذا انفلقت الأرض عنهم يقولون: لا إله إلا الله، والناس بهم\".","vol":"8","page":314},{"text":"أخرجه الخطيب (٥/ ٣٠٥)، وابن عساكر (١٠/ ٤٤٠-٤٤١ طبع دمشق) عن أبي عتبة أحمد بن الفرج الحجازي: حدثنا محمد بن سعيد الطائفي: حدثنا ابن جريج، عن عطاء عنه.\nقلت: وهذا إسناد واه جدًا؛ محمد بن سعيد هذا ذكره ابن حبان في \"الضعفاء\" وقال:\n\"لا يحل الاحتجاج به بحال، روى عن ابن جريج عن عطاء\". فذكر هذا الحديث، وقال:\n\"وهذا خبر باطل\". وقال أبو نعيم:\n\"روى عن ابن جريج خبرًا موضوعًا\".\nقلت: ولعله يشير إلى هذا.\n<span data-type=\"title\" id=toc-3865>٣٨٥٤ </span>- (إنما يتجالس المتجالسان بأمانة الله، فلا يحل لأحدهما أن يفشي على صاحبه ما يكره) .\nضعيف\nرواه ابن المبارك في \"الزهد\" (رقم ٦٩٥): أنبأ معمر قال: سمعت ابن عبد الرحمن الجحشي - قال ابن صاعد: وهو سعيد - يقول: سمعت أبا بكر ابن حزم يقول: فذكره مرفوعًا.\nقلت: وهذا إسناد مرسل حسن، رجاله كلهم ثقات رجال الشيخين؛ غير سعيد بن عبد الرحمن الجحشي، وهو صدوق؛ كما في \"التقريب\".\nوقد روي موصولًا، أخرجه الديلمي (١/ ٢/ ٣١٨) معلقًا، عن ابن لال، عن ابن أخي ابن وهب: حدثني عبد الله بن محمد بن المغيرة: حدثنا سفيان","vol":"8","page":315},{"text":"الثوري، عن سلمة بن كهيل، عن أبيه، عن ابن مسعود مرفوعًا به.\nوهذا إسناد ضعيف جدًا؛ ابن المغيرة هذا ضعفوه، وقال العقيلي:\n\"حدث بما لا أصل له\". وساق له الذهبي أحاديث، وقال:\n\"وهذه موضوعات\".\nوقال الحافظ العراقي في \"تاريخ الإحياء\" (٢/ ١٥٧):\n\"رواه أبو بكر بن لال في \"مكارم الأخلاق\" من حديث ابن مسعود بإسناد ضعيف، ورواه الحاكم وصححه من حديث ابن مسعود بإسناد ضعيف، ورواه الحاكم وصححه من حديث ابن عباس: إنكم تجالسون بينكم بالأمانة\".\nقلت: وحديث ابن عباس هذا؛ لم أره حتى الآن في \"المستدرك\" لننظر في سنده، ومهما يكن من أمر؛ فإن الطرف الأول من الحديث المرسل يتقوى بحديث ابن عباس هذا، وبحديث جابر مرفوعًا بلفظ:\n\"المجالس بالأمانة ... \" وسنده ضعيف أيضًا؛ كما تقدم بيانه (١٩٠٩) .\n<span data-type=\"title\" id=toc-3866>٣٨٥٥ </span>- (عجلوا بالركعتين بعد المغرب، فإنهما ترفعان مع المكتوبة) .\nضعيف جدًا\nأخرجه ابن نصر في \"قيام الليل\" (ص ٣١)، وابن عدي (ق ١٤٤/ ٢)، والديلمي (٢/ ٢٧٨) عن محمد بن الفضل، عن زيد العمي، عن أبي غالب، عن حذيفة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن الفضل - وهو ابن عطية -؛ متروك.\nوزيد العمي؛ ضعيف.","vol":"8","page":316},{"text":"ولذلك قال ابن نصر:\n\"هذا حديث ليس بثابت\".\n<span data-type=\"title\" id=toc-3867>٣٨٥٦ </span>- (عجلوا صلاة النهار في يوم الغيم، وأخروا المغرب) .\nضعيف\nرواه ابن أبي شيبة (٢/ ٣٠/ ٢): حدثنا وكيع قال: أخبرنا حسن بن صالح، عن عبد العزيز بن رفيع مرفوعًا.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات، وهو مرسل.","vol":"8","page":317},{"text":"<span data-type=\"title\" id=toc-3868>٣٨٥٧ </span>- (عد الآي في الفريضة والتطوع) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٣/ ٣٥٦) عن الحسن بن حماد - سجادة -: حدثنا عبد الحميد بن عبد الرحمن الحماني، عن أبي سعيد الشامي، عن مكحول، عن واثلة بن الأسقع مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو سعيد الشامي - وهو عبد القدوس بن حبيب الوحاظي - وهو كذاب؛ كما قال ابن المبارك، وصرح ابن حبان بأنه كان يضع الحديث.\nوالحماني؛ كان يسرق الحديث.\nوالحديث أخرجه أبو يعلى في \"مسنده\" (١٣/ ٤٧٣-٤٧٤) من هذا الوجه، لكن بلفظ مخالف له، فقال:\n\"عد الآي في التطوع، ولا تعده في الفريضة\".\nوكذا لفظه في \"المقصد العلي\" (١/ ١٨٠/ ٤١٤)، وكذا في \"المجمع\":","vol":"8","page":317},{"text":"\"وفيه أبو يحيى التميمي الكوفي، وهو ضعيف\".\nولفظه في \"المطالب العالية\" (١/ ١٤٣/ ٥٢٥) مثله إلا أنه قال: \"لا الفريضة\"، لم يقل: \"ولا تعده\". وهو أقرب إلى الصواب لغة؛ لأن (الآي) جمع، ويمكن تأويله بإعادة الضمير إلى المعنى أي (المذكور)، لكن مثله يقال إذا صح الحديث، وهيهات!\nثم إن إعلال الهيثمي إياه بـ (أبي يحيى التميمي الكوفي)، فيه نظر من وجهين:\nالأول: أنه وقع في \"مسند أبي يعلى\" (أبو يحيى الكوفي)، فظنه غير (الحماني) - وكنية هذا أيضًا أبو يحيى الكوفي -، فقال في إعلاله ما تقدم! فوهم، وأضاف إلى كنيته على سبيل البيان نسبة (التميمي)، وهو خطأ مطبعي فيما أظن، صوابه: التيمي، واسمه (إسماعيل بن إبراهيم، أبو يحيى التيمي)، وهو ضعيف حقًا، لكن الصواب أنه (أبو يحيى الحماني) لتصريح رواية الخطيب باسمه، ولأن (سجادة) من الرواة عنه، وليس له رواية عن (أبي يحيى التيمي) .\nوالآخر: أنه لم يعل الحديث بأبي سعيد الشامي، فالظاهر أنه لم يعرفه، وإلا؛ فإعلال الحديث به أولى؛ لشدة ضعفه. وهذا ما وقع فيه المعلق على \"مسند أبي يعلى\"؛ فقال في أول تخريجه عليه:\n\"إسناده ضعيف؛ لجهالة أبي سعيد الشامي (!)، وباقي رجاله ثقات، وأبو يحيى الكوفي؛ هو عبد الحميد بن عبد الرحمن الحماني، وقد وهم الدكتور نايف الدعيس، فظنه إسماعيل بن إبراهيم الأحول\".\nقلت: هذا الدكتور تبع في هذا الوهم الهيثمي كما هو ظاهر مما تقدم، وتبعه أيضًا المعلق الآخر على \"المقصد العلي\"، وهو المدعو (سيد كسروي حسن) (١/ ١٨٠)، وقلد المعلق على \"أبي يعلى\"، فقال:","vol":"8","page":318},{"text":"\"وأبو سعيد الشامي؛ مجهول؛ قاله ابن حجر في \"التقريب\" (٢/ ٤٢٨) \".\nقلت: وعذر هذا وذاك في هذا التجهيل؛ أنهما استقربا ترجمته من \"التقريب\"، فوجدا فيه التجهيل، فوقفا عنده؛ لأنه ليس في حفظهما أن هناك روايًا آخر بهذه الكنية؛ هو أشهر من هذا بالرواية عن مكحول، وبرواية الشيوخ عنه، وهو عبد القدوس بن حبيب، ولو أنهما توسعًا قليلًا في البحث لوجدا في \"كنى اللسان\" (٦/ ٣٨٤/ ٥٩٥) ما يدلهما على ذلك!\nوأما المجهول؛ فلم يرو عنه غير عتبة بن يقظان مع ضعفه، ولذلك لم يذكره المزي في الرواة عن مكحول، وإنما ذكر عبد القدوس، وكذلك الذهبي لم يذكر إلا هذا فيمن يكنى بـ (أبي سعيد) في كتابه \"المقتنى\"، وهو في ذلك تابع للدولابي في \"الكنى\" (١/ ١٨٧)، وقال:\n\"متروك الحديث\".\nولأبي أحمد الحاكم في \"كناه\" (١/ ١٧٤/ ١)، وقال:\n\"ذاهب الحديث\".\nوعلى هذا؛ فإني لا أستبعد أن يكون هذا والذي روى عنه عتبة واحدًا. والله أعلم.\nوإن من تفاهة التخريج، وقلة فائدة التسويد؛ أن المعلق على \"مسند أبي يعلى\" سود قرابة صفحتين في نقل أقوال العلماء المختلفة في سماع مكحول من واثلة، ثم مال إلى قول الحافظ: إنه سمع منه، فإن مثل هذا البحث إنما يفيد إذا كان السند إلى مكحول ثابتًا، وتوقفت تقوية الحديث على إثبات سماعه من الصحابي، أما والسند إليه ضعيف بل هالك!","vol":"8","page":319},{"text":"وأيضًا؛ فإنما يفيد ذلك لو ثبت سماعه منه، إذا لم يرم بالتدليس، وقد قال فيه ابن حبان في \"الثقات\" (٥/ ٤٤٦):\n\"ربما دلس\".\nوذكره الحافظ في (الطبقة الثالثة) من \"المدلسين\".\n<span data-type=\"title\" id=toc-3869>٣٨٥٨ </span>- (عدد درج الجنة، عدد آي القرآن، فمن دخل الجنة من أهل القرآن؛ فليس فوقه درجة) .\nمنكر\nأخرجه الديلمي (٢/ ٢٩١-٢٩٢) من طريق الحاكم، عن محمد ابن روح: حدثنا الحكم بن موسى: حدثنا شعيب بن إسحاق، عن هشام، عن أبيه، عن عائشة مرفوعًا. ومن هذا الوجه أخرجه البيهقي في \"شعب الإيمان\" (١/ ٢/ ١٥٦/ ٢) وقال:\n\"قال الحاكم: إسناد صحيح، ولم يكتب المتن إلا به، وهو من الشواذ\".\nوذكره السيوطي في \"الفتاوي\" (٢/ ٢٥٩)، وأقره!\nقلت: بل هو منكر؛ علته محمد بن روح - وهو أبو عبد الله القتيري المصري -؛ قال ابن يونس:\n\"منكر الحديث\".وكذا قال الذهبي في \"الضعفاء\". وقال الدارقطني:\n\"ضعيف\".","vol":"8","page":320},{"text":"<span data-type=\"title\" id=toc-3870>٣٨٥٩ </span>- (عد من لا يعودك، وأهد لمن لا يهدي إليك) .\nضعيف\nأخرجه الديلمي (٢/ ٢٧٩) عن محمد بن خزيمة، عن هشام بن","vol":"8","page":320},{"text":"عمار، عن سعيد بن يحيى، عن هشام بن عروة، عن رجل من الأنصار - يقال له: قيس - قال: أخبرني عن النبي - ﷺ - أنه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ محمد بن خزيمة هذا هو أبو بكر القرشي؛ قال ابن عساكر:\n\"أحاديثه تدل على ضعفه\".\nورواه البخاري في \"التاريخ\"، والبيهقي في \"الشعب\" عن أيوب بن ميسرة مرسلًا؛ كما في \"الجامع الصغير\".\nثم رأيته في \"التاريخ الكبير\" للبخاري (١/ ١/ ٤١٠)، وأحمد في \"العلل\" (١/ ٩٧/ ٥٧٨) من طريق وكيع، عن هشام بن عروة، عن أيوب بن ميسرة، قال: قال النبي - ﷺ -: ... فذكره.\nوأخرجه يحيى بن معين في \"تاريخه\" رواية عباس الدوري (٢/ ٥٧)، وعنه البيهقي في \"الشعب\" (٦/ ٢٦٠)، وكذا الخطيب في \"الموضح\" (١/ ٢٤٦ و٢٤٧)، وقال البيهقي:\n\"مرسل جيد\".\nقلت: إن كان يعني المتن؛ فلا كلام، وإن كان يعني السند؛ ففيه نظر؛ لأن أيوب بن ميسرة - الذي أرسله - ليس بالمشهور؛ فإنه لم يرو عنه غير هشام بن عروة؛ كما في \"التاريخ\" و\"الجرح والتعديل\" و\"ثقات ابن حبان\" (٤/ ٢٧)؛ فإنهم جميعًا لم يذكروا له راويًا غير هشام، فهو في عداد المجهولين.\nوالحديث ذكره البيهقي أيضًا في كتاب \"الآداب\" (ص ١٢٦)، فقال:","vol":"8","page":321},{"text":"\"وروينا عن أيوب بن ميسرة عن النبي - ﷺ - مرسلًا أنه قال: ... (فذكره) \".\nثم رأيته في \"مصنف ابن أبي شيبة\" (٦/ ٥٥١) قال: حدثنا هشام، عن أيوب بن ميسرة به! كذا فيه، ولعله سقط منه \"وكيع\".\n<span data-type=\"title\" id=toc-3871>٣٨٦٠ </span>- (عربوا العربي، وهجنوا الهجين، للفرس سهمان، وللهجين سهم) .\nضعيف\nأخرجه تمام الرازي في \"الفوائد\" (١٢/ ٢٢٨/ ١-٢)، والسهمي في \"تاريخ جرجان\" (٦٦/ ١٠)، والبيهقي في \"السنن\" (٩/ ٥١-٥٢)؛ كلاهما من طريق ابن عدي - وهو في \"الكامل\" (١/ ١٧١) -؛ كلاهما عن أحمد بن أبي أحمد الجرجاني: حدثنا حماد بن خالد: حدثنا معاوية بن صالح، عن العلاء بن الحارث، عن مكحول، عن زياد بن جارية، عن حبيب بن مسلمة قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أحمد بن أبي أحمد الجرجاني؛ قال ابن عدي:\n\"أحاديثه ليست بمستقيمة\".\nومن فوقه ثقات؛ على اختلاف في صحبة حبيب بن مسلمة. وقال البيهقي عقبه:\n\"كذا رواه أحمد بن أبي أحمد الجرجاني ساكن حمص، عن حماد بن خالد موصولًا، ورواه الشافعي وأحمد بن حنبل وجماعة، عن حماد منقطعًا، وكذلك رواه عبد الرحمن بن مهدي وزيد بن الحباب، عن معاوية بن صالح، عن أبي بشر - وهو العلاء -، عن مكحول مرسلًا. وهذا منقطع، ولا تقوم به حجة\".\nقلت: ومداره موصولًا ومرسلًا على العلاء بن الحارث، وكان اختلط.","vol":"8","page":322},{"text":"<span data-type=\"title\" id=toc-3872>٣٨٦١ </span>- (عرضت علي أمتي البارحة لدى هذه الحجرة أولها إلى آخرها، فقال رجل: عرض عليك من خلق، فكيف من لم يخلق؟ فقال: صوروا لي في الطين، حتى لأنا أعرف بالإنسان منهم من أحدكم بصاحبه) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٤٩/ ٢)، والديلمي (٢/ ٣٠١) عن أبي بكر الحنفي: أخبرنا داود بن الجارود، عن أبي الطفيل، عن حذيفة بن أسيد مرفوعًا.\nثم قال الطبراني: حدثنا محمد بن عثمان بن أبي شيبة: أخبرنا عقبة بن مكرم الضبي: أخبرنا يونس بن بكير، عن زياد بن المنذر، عن أبي الطفيل به.\nقلت: وزياد بن المنذر؛ كذبه يحيى بن معين؛ كما في \"التقريب\".\nوتابعه في الطريق الأولى: داود بن الجارود، ولم أعرفه.","vol":"8","page":323},{"text":"<span data-type=\"title\" id=toc-3873>٣٨٦٢ </span>- (عرف الحق لأهله) .\nضعيف\nأخرجه الحاكم (٤/ ٢٥٥)، وأحمد (٣/ ٤٣٥)، والطبراني في \"الكبير\" (١/ ٤٢/ ٢) عن محمد بن مصعب: حدثنا سلام بن مسكين والمبارك بن فضالة، عن الحسن، عن الأسود بن سريع:\nأن النبي - ﷺ - أتي بأسير، فقال: اللهم! إني أتوب إليك ولا أتوب إلى محمد، فقال النبي - ﷺ -: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: ابن مصعب ضعيف\"، فأصاب.","vol":"8","page":323},{"text":"وأخرجه الضياء في \"المختارة\" (١/ ٤٦٣) من طريق الطبراني، ثم قال:\n\"ومحمد بن مصعب تكلم فيه يحيى بن معين وغيره، وقال الإمام أحمد: لا بأس به\". وقال الحافظ:\n\"صدوق كثير الغلط\".\nقلت: والحسن - وهو البصري -؛ مدلس؛ وقد عنعنه عندهم جميعًا.\n<span data-type=\"title\" id=toc-3874>٣٨٦٣ </span>- (عرفة يوم يعرف الناس) .\nضعيف\nرواه الحارث بن أبي أسامة في \"مسنده\" (ص ٩٣)، والدارقطني (٢٥٧)، والديلمي (٢/ ٢٩٢) عن العوام بن حوشب: حدثني السفاح بن مطر، عن عبد العزيز بن عبد الله بن خالد بن أسيد مرفوعًا.\nقلت: وهذا مرسل ضعيف؛ والسفاح بن مطر لم يوثقه غير ابن حبان، وروى عنه اثنان.\nثم أخرج له الدارقطني شاهدًا من طريق الواقدي: أخبرنا ابن أبي سبرة، عن يعقوب بن زيد بن طلحة التيمي، عن أبيه مرفوعًا به.\nلكن الواقدي كذاب، وشيخه ابن أبي سبرة نحوه - وهو أبو بكر بن عبد الله ابن محمد بن أبي سبرة -؛ قال الحافظ:\n\"رموه بالوضع\".","vol":"8","page":324},{"text":"<span data-type=\"title\" id=toc-3875>٣٨٦٤ </span>- (عزمة على أمتي أن لا يتكلموا في القدر، ولا يتكلم في القدر إلا شرار أمتي في آخر الزمان) .\nموضوع\nرواه ابن عدي (٢٣٤/ ٢) عن عبد الرحمن بن القطامي: حدثنا","vol":"8","page":324},{"text":"أبو المهزم، عن أبي هريرة مرفوعًا، وقال:\n\"وأبو المهزم في عداد الضعفاء، ولعل إنكار هذا الحديث منه، لا من عبد الرحمن\".\nقلت: هو متروك؛ كما في \"التقريب\".\nومثله أو شر منه: عبد الرحمن بن القطامي، وساق له الذهبي هذا الحديث في ترجمته؛ وقال:\n\"قال الفلاس: لقيته، وكان كذابًا\". وقال البزار:\n\"ضعيف الحديث جدًا، متروك\".\nوالشطر الأول من الحديث يرويه محمد بن خالد البصري أبو بكر قال: نبأنا عمر بن منيع، عن عمرو بن دينار، عن ابن عمر مرفوعًا به.\nأخرجه الخطيب في \"التاريخ\" (٢/ ١٨٩)، والديلمي (٢/ ٢٩٣) .\nقلت: وعمر بن منيع؛ لم أعرفه.\nومحمد بن خالد البصري أبو بكر، لعله الذي في \"التهذيب\":\n\"محمد بن خالد بن خداش بن عجلان المهلبي، مولاهم أبو بكر الضرير البصري، سكن بغداد، روى عن أبيه وإسماعيل ابن علية وابن مهدي ... روى عنه ابن ماجه وإبراهيم الحربي وابن خزيمة ... ذكره ابن حبان في \"الثقات\" وقال: ربما أغرب عن أبيه\".\nلكن وقع في \"الديلمي\": \"محمد بن خالد المزني\"، وعنه محمد بن عوف.\nولم يذكروا في ترجمته أنه مزني ولا في الرواة عنه ابن عوف هذا. والله أعلم.","vol":"8","page":325},{"text":"وأما قول المناوي بعد عزوه للخطيب:\n\"وفيه محمد بن خالد البصري، قال الذهبي: قال أبو حاتم: منكر الحديث.. وفيه أيضًا محمد بن الحسين الدوري؛ قال الذهبي: اتهم بالوضع، وأورده ابن الجوزي في \"الواهيات\" وقال: لا يصح\".\nقلت: فهذا من الأوهام العجيبة!! فليس في \"ميزان الذهبي\" ولا في \"ضعفائه\" ذكر لهذين الرجلين البتة، والظاهر أنهما اشتبها عليه بغيرهما. والله أعلم.\nثم رأيت الحديث في \"العلل المتناهية\" لابن الجوزي (١/ ١٥٠) رواه من طريق ابن عدي، ثم قال:\n\"هذا حديث موضوع، وأبو المهزم ليس بشيء، والقطامي؛ قال الفلاس: كان كذابًا\".\nثم روى (١/ ١٤٧) حديث ابن عمر من طريق الخطيب بإسناده عنه، وقال:\n\"لا يصح؛ فيه مجاهيل\".\n(تنبيه): هكذا نقلت من مخطوطة \"الكامل\" في المكتبة الظاهرية: \"عزمة\"؛ وكذلك هو في \"الجامع الصغير\" و\"الكبير\" للسيوطي من رواية ابن عدي، وفي \"التاريخ\" من حديث ابن عمر.\nووقع في الطبعات الثلاث لـ \"الكامل\": \"عزمت\" بالتاء المفتوحة؛ أي: بصيغة الماضي المتكلم، وكذلك وقع في \"العلل\" من رواية ابن عدي والخطيب، ولم ترد هذه اللفظة مطلقًا في \"الميزان\" و\"اللسان\"، ولعل ذلك كان اختصارًا من المؤلف.\nوسقط حرف (لا) من الطبعات الثلاث، ومن المصورة التي عندي، ففسد","vol":"8","page":326},{"text":"المعنى كما هو ظاهر، ولم يتنبه لهذا الخطأ الفاحش من وضع \"الفهرس\" لـ \"الكامل\"، وسموه بـ \"معجم الكامل\"، فأورده فيه (ص ١٩٩) كما هو في \"كاملهم\"! وتحرف لفظ \"القدر\" الأول في المصورة إلى \"القرآن\"؛ فصار الحديث فيها: \"عزمت على أمتي أن يتكلموا في القرآن، ولا..\" إلخ!\n<span data-type=\"title\" id=toc-3876>٣٨٦٥ </span>- (عشرة أبيات بالحجاز أبقى من عشرين بيتًا بالشام) .\nضعيف\nرواه الحسن بن علي الأهوازي في \"عقد أهل الإيمان\" (٤/ ١٩٣/ ١) عن يعلى بن عبيد قال: أخبرنا أبو بكر المديني، عن عمر أو عن أشياخه، عن معاوية مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون معاوية لم أعرفهم.\nوقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٥٣):\n\"رواه الطبراني، وفيه من لم أعرفهم\".","vol":"8","page":327},{"text":"<span data-type=\"title\" id=toc-3877>٣٨٦٦ </span>- (عضة نملة أشد على الشهيد من مس السلاح، بل هو أشهى عنده من شراب بارد لذيذ في يوم صائف) .\nضعيف\nأخرجه الضياء المقدسي في \"الأحاديث المختارة\" (٦١/ ٢٥٥/ ٢) من طريق حرملة بن يحيى: حدثنا سعيد بن سابق: حدثني خالد بن حميد، عن مسلم ابن عبيد الله، عن محمد بن زيد، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\nثم أخرجه من طريق الحسن بن علي: حدثنا سعيد بن سابق السلولي من الرشيد -: أخبرنا خالد بن حميد المهري، عن مسلم بن عبد الله ومحمد بن زيد، عن سعيد بن جبير به، وقال:","vol":"8","page":327},{"text":"\"كذا، وأراه خطأ، والصواب: مسلم، عن محمد بن زيد. والله أعلم\".\nقلت: ورجاله ثقات؛ غير مسلم بن عبيد الله؛ فلم أعرفه، ومن المحتمل أن يكون هو مسلم بن عبيد الله القرشي، وهو من رجال أبي داود والترمذي والنسائي، وقيل: عبيد الله بن مسلم، على القلب، وهو الأشهر؛ كما في \"التقريب\"، ولم يذكر فيه جرحًا ولا تعديلًا، فإن يكن هو؛ فهو في نقدي مجهول. والله أعلم.\nوسعيد بن سابق؛ هو الرازي، والد محمد بن سعيد بن سابق، وهو مترجم في \"الجرح والتعديل\" (٢/ ١/ ٣٠-٣١) برواية جمع عنه، وقال عن أبيه:\n\"كان حسن الفهم بالفقه، وكان محدثًا\".\nوذكره ابن حبان في \"الثقات\" (٦/ ٣٦١) .\nوالحديث رواه الديلمي (٢/ ٩٣/ ١) من طريق أبي الشيخ معلقًا عليه قال: حدثنا ابن أبي عاصم: حدثنا الحسين بن علي: حدثنا سعيد بن العباس السلولي: حدثنا خالد بن حميد، عن محمد بن يزيد، عن سعيد بن جبير به.\n<span data-type=\"title\" id=toc-3878>٣٨٦٧ </span>- (عفو الله أكثر من ذنوبك يا حبيب بن الحارث!) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (١/ ٢٩٩/ ٤٩٨٧-بترقيمي)، ومن طريقه الديلمي (٢/ ١٥٠/ ١-٢)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ١٩) من طريق عيسى بن إبراهيم البركي قال: حدثنا سعيد بن عبد الله قال: أخبرنا نوح بن ذكوان، عن هشام بن عروة، عن أبيه، عن عائشة قالت:\nجاء حبيب بن الحارث إلى رسول الله - ﷺ -، فقال: يا رسول الله! إني رجل مقراف للذنوب؟ قال: \"فتب إلى الله يا حبيب\"! قال: يا رسول الله! إني أتوب ثم","vol":"8","page":328},{"text":"أعود! قال: \"فكلما أذنبت فتب\". قال: يا رسول الله! إذن؛ تكثر ذنوبي! قال: ... فذكره. وقال الطبراني:\n\"لا يروى عن هشام إلا بهذا الإسناد، تفرد به عيسى بن إبراهيم\".\nقلت: قال الذهبي في \"الميزان\":\n\"صدوق، له أوهام\".\nونحوه قول الحافظ:\n\"صدوق ربما وهم\".\nوسعيد بن عبد الله - وهو (الجنابي)؛ كما في رواية لأبي نعيم، و(أبو المفلس)؛ كما في \"الديلمي\" -؛ لم أجد له ترجمة.\nونوح بن ذكوان؛ قال الذهبي في \"الكاشف\":\n\"واه\".\nوقال الحافظ في \"التقريب\":\n\"ضعيف\".\nوبه أعله الهيثمي في \"مجمع الزوائد\" (١٠/ ٢٠٠) .\n<span data-type=\"title\" id=toc-3879>٣٨٦٨ </span>- (علم الإسلام الصلاة، فمن فرغ لها قلبه وحاذ عليها بحدها ووقتها وسننها فهو مؤمن) .\nضعيف\nرواه ابن عدي (٢٠٧/ ٢)، والخطيب في \"التاريخ\" (١١/ ١٠٩) عن حمزة الزيات، عن أبي سفيان، عن أبي نضرة، عن أبي سعيد مرفوعًا. ومن هذا","vol":"8","page":329},{"text":"الوجه روى القضاعي (٦/ ٢/ ٢) الجملة الأولى منه، وقال الخطيب:\n\"هذا الحديث غريب جدًا، لم أكتب إلا من حديث علي بن عمر الختلي بإسناده\".\nقلت: هو عند ابن عدي من غير طريق الختلي، وعلة الحديث أبو سفيان هذا - واسمه طريف بن شهاب -؛ روى ابن عدي تضعيفه عن جمع، وساق له أحاديث منكرة، هذا أحدها. وقال الحافظ في \"التقريب\":\n\"ضعيف\".\nوحمزة؛ هو ابن حبيب الزيات؛ قال الحافظ:\n\"صدوق ربما وهم\".\nومن طريقه: أخرجه أيضًا أبو الشيخ في \"الطبقات\" (ص ١٥٩)، والعقيلي في \"الضعفاء\" (ص ١٩٦)، وابن الأعرابي في \"معجمه\" (٣٣/ ٢)، والمخلص في \"الفوائد المنتقاة\" (٨/ ٢/ ١)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٢٧١)، والخطابي في \"غريب الحديث\" (٥٣/ ٢-٥٤/ ١)؛ كلهم عن حمزة به. وقال الخطابي:\n\"والمشهور من هذا: \"حافظ عليها\"، فإن صح قوله: \"حاذ\"؛ فمعناه ومعنى الأول سواء، يقال: حاذ على الشيء إذا حافظ عليه\".\n(تنبيه): قال المناوي بعد عزوه للخطيب وغيره:\n\"وفيه أبو يحيى القتات أورده الذهبي في \"الضعفاء\"، ومحمد بن جعفر المدائني أورده فيهم، وقال أحمد: لا أحدث عنه أبدًا، وقال مرة: لا بأس به\".\nقلت: القتات ليس له ذكر فيه البتة كما ترى، ومحمد بن جعفر متابع عليه عند بعضهم!!","vol":"8","page":330},{"text":"<span data-type=\"title\" id=toc-3880>٣٨٦٩ </span>- (عبد الرحمن بن عوف يسمى الأمين في السماء) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٩٩) عن علي بن عبد الرحمن البكاري، عن الحضرمي، عن بن زياد الطوسي، عن الهيثم بن جميل، عن فرات بن السائب، عن مهران بن ميمون، عن ابن عمر، عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فرات بن السائب متروك.\nومن دون الهيثم بن جميل؛ لم أعرفهم.\nوابن زياد لم أتمكن من قراءة اسمه من (الفلم) . والله أعلم.","vol":"8","page":331},{"text":"<span data-type=\"title\" id=toc-3881>٣٨٧٠ </span>- (عبد الله بن عمر من وفد الرحمن، وعمار بن ياسر من السابقين، والمقداد بن الأسود من المجتهدين) .\nموضوع\nأخرجه الديلمي (٢/ ٢٩٩) عن الزعفراني البوصرائي: حدثنا عبد الله بن عمرو: حدثنا عبد الوارث، عن أبيه، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع ظاهر الوضع؛ آفته البواصرائي هذا؛ واسمه الحسن بن الفضل بن السمح الزعفراني، وهو متروك الحديث؛ كما في \"الأنساب\" و\"اللباب\" وغيرهما.","vol":"8","page":331},{"text":"<span data-type=\"title\" id=toc-3882>٣٨٧١ </span>- (علامة حب الله حب ذكره، وعلامة بغض الله بغض ذكره) .\nضعيف\nأخرجه الختلي ابن الجنيد في \"محبة الله تعالى\" (ق ٧١/ ١)، وأبو محمد بن أبي شريح الأنصاري في \"الأحاديث المئة\" (٢٢٣/ ١)، وأبو بكر الجنازي في \"الأمالي\" (٩/ ١)، وأبو بكر الكلاباذي في \"مفتاح معاني الآثار\" (٢/ ٢) من طرق، عن زياد بن ميمون، عن أنس مرفوعًا.","vol":"8","page":331},{"text":"قلت: وهذا موضوع؛ زياد بن ميمون هو أبو عمار الثقفي الباهلي، قال يزيد ابن هارون:\n\"كان كذابًا\". وقال البخاري:\n\"تركوه\".\nلكن أخرجه السلفي في \"معجم السفر\" (٩٤/ ٢) عن ابن إبراهيم ذي النون المصري: حدثنا مالك، عن الزهري، عن أنس به.\nقلت: وذو النون هذا؛ اسمه ثوبان بن إبراهيم، قال الدارقطني:\n\"روى عن مالك أحاديث فيها نظر\".\nقلت: والظاهر أن هذا منها. وقال الجوزقاني:\n\"كان زاهدًا، ضعيف الحديث\".\n<span data-type=\"title\" id=toc-3883>٣٨٧٢ </span>- (علم لا ينفع وجهالة لا تضر. يعني علم الأنساب) .\nضعيف\nرواه ابن وهب في \"الجامع\" (ص ٤-٥) بسند حسن، عن زيد بن أسلم قال: قيل عند رسول الله - ﷺ -: \"بم؟ \"، قيل: بأنساب الناس، قال: ... فذكره.\nقلت: وهذا ضعيف لإرساله.\nوقد روي موصولًا؛ من طريق بقية، عن ابن جريج، عن عطاء، عن أبي هريرة مرفوعًا نحوه.\nوبقية؛ مدلس، وقد عنعنه.","vol":"8","page":332},{"text":"<span data-type=\"title\" id=toc-3884>٣٨٧٣ </span>- (على الركن اليماني ملك موكل به منذ خلق الله السماوات والأرض، فإذا مررتم به فقولوا: (ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار) فإنه يقول: آمين آمين!) .\nضعيف جدًا\nرواه أبو نعيم (٥/ ٨٢)، والخطيب (١٢/ ٢٨٧)، والجرجاني (٣١٢)، وابن الجوزي في \"منهاج القاصدين\" (١/ ٥٦/ ١) عن محمد بن الفضل: حدثني كرز، عن طاوس، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ محمد بن الفضل - هو ابن عطية -؛ متروك.\nوكرز؛ هو ابن وبرة، روى عنه الثوري وجماعة ذكرهم في \"الجرح والتعديل\" (٣/ ٢/ ١٧٠)، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"8","page":333},{"text":"<span data-type=\"title\" id=toc-3885>٣٨٧٤ </span>- (على المقتتلين أن ينحجزوا، والأول فالأول، وإن كانت امرأة) .\nضعيف\nأخرجه أبو داود (٤٥٣٨)، والنسائي (٢/ ٢٤٦) من طريق الأوزاعي، أنه سمع حصنًا، أنه سمع أبا سلمة، يخبر عن عائشة به مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ حصن هذا؛ قال الدارقطني:\n\"شيخ، يعتبر به\". وقال ابن القطان:\n\"لا يعرف حاله\". وهذا معنى قول أبي حاتم ويعقوب بن سفيان:\n\"لا أعلم أحدًا روى عنه غير الأوزاعي\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!","vol":"8","page":333},{"text":"<span data-type=\"title\" id=toc-3886>٣٨٧٥ </span>- (على الوالي خمس خصال: جمع المال من حقه، ووضعه في حقه، وأن يستعين على أمورهم بخير من يعلم، ولا يجمرهم فيهلكهم، ولا يؤخر أمر يوم لغد) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (ص ٦٧)، وابن أخي ميمي في \"الفوائد المنتقاة\" (٢/ ٨٣/ ١) عن جعفر بن مرزوق، عن يحيى بن سعيد، عن سعيد بن المسيب، عن واثلة بن الأسقع مرفوعًا. وقال العقيلي:\n\"جعفر بن مرزوق؛ روى أحاديث مناكير لا يتابع فيها على شيء، منها هذا الحديث\". وقال أبو حاتم:\n\"شيخ مجهول، لا أعرفه\".","vol":"8","page":334},{"text":"<span data-type=\"title\" id=toc-3887>٣٨٧٦ </span>- (علموا أبناءكم السباحة والرماية، ونعم لهو المؤمنة مغزلها، وإذا دعاك أبواك فأجب أمك) .\nضعيف\nأخرجه الديلمي (٢/ ٢٧٧) من طريق سليم (الأصل: سليمان) بن عمرو الأنصاري، عن عم أبيه، عن بكر بن عبد الله بن ربيع الأنصاري مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سليم بن عمرو الأنصاري مجهول؛ قال الذهبي:\n\"روى عنه علي بن عياش خبرًا باطلًا، وليس هذا بمعروف\".\nثم ساق له هذا الحديث.\nولهذا؛ قال السخاوي في \"المقاصد\" - وتبعه العجلوني في \"كشف الخفاء\" (٢/ ٦٨) -:\n\"وسنده ضعيف\".","vol":"8","page":334},{"text":"<span data-type=\"title\" id=toc-3888>٣٨٧٧ </span>- (علموا أبناءكم السباحة والرمي، والمرأة المغزل) .\nضعيف جدًا\nرواه البيهقي في \"الشعب\" (٦/ ٤٠١/ ٨٧٧٤)، والضياء في \"المنتقى من مسموعاته بمرو\" (١٢٢/ ١) من طريق أحمد بن عبيد: حدثنا أبي قال: حدثني قيس، عن ليث، عن مجاهد، عن ابن عمر مرفوعًا. وقال البيهقي:\n\"عبيد العطار؛ منكر الحديث\".\nقلت: وهذا سند ضعيف جدًا؛ فيه ثلاث علل:\n١- عبيد - وهو ابن إسحاق العطار -؛ قال النسائي والأزدي:\n\"متروك الحديث\"، وضعفه يحيى، وقال البخاري:\n\"عنده مناكير\"، وقال الدارقطني:\n\"ضعيف\"، وقال ابن عدي:\n\"عامة حديثه منكر\". وأما أبو حاتم فرضيه، وذكره ابن حبان في \"الثقات\" وقال:\n\"يغرب\".\n٢- قيس - وهو ابن الربيع -؛ وهو ضعيف لسوء حفظه.\n٣- ليث - وهو ابن أبي سليم -؛ وكان قد اختلط.\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية البيهقي في \"شعب الإيمان\" عن ابن عمر. فتعقبه شارحه المناوي بقوله:\n\"وقضية صنيع المصنف أن مخرجه البيهقي خرجه وسكت عليه، والأمر بخلافه، بل تعقبه بما نصه: عبيد العطار منكر الحديث. اهـ\".","vol":"8","page":335},{"text":"<span data-type=\"title\" id=toc-3889>٣٨٧٨ </span>- (علموا بنيكم الرمي؛ فإنه نكاية للعدو) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٧) عن منذر بن زياد، عن محمد بن المنكدر، عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته المنذر هذا؛ فإنه كان كذابًا؛ كما قال الفلاس. واتهمه غيره بالوضع، وذكر له في \"اللسان\" بعض موضوعاته.","vol":"8","page":336},{"text":"<span data-type=\"title\" id=toc-3890>٣٨٧٩ </span>- (علموا رجالكم سورة (المائدة)، وعلموا نساءكم سورة (النور» .\nضعيف\nقال في \"الجامع\": رواه سعيد بن منصور في \"سننه\"، والبيهقي في \"الشعب\" [(٢/ ٤٧٨/ ٢٤٥٤) معلقًا،] عن مجاهد مرسلًا. ورمز له بالضعف.\nقلت: وذلك لإرساله، لكن قال المناوي:\n\"ظاهر صنيع المصنف أنه لا علة فيه غير الإرسال، والأمر بخلافه؛ ففيه عتاب بن بشير، أورده الذهبي في \"الضعفاء\" وقال: مختلف في توثيقه. وخصيف ضعفه أحمد وغيره\".\nقلت: وفي \"التقريب\":\n\"خصيف صدوق سيىء الحفظ خلط بآخره، وعتاب بن بشير صدوق يخطىء\".\nفهو خير من الذي قبله؛ فالحمل عليه فيه أولى، مع ملاحظة علة الإرسال.\nولشطره الثاني شاهد بسند ضعيف جدًا بل موضوع؛ يأتي في: \"لا تسكنوهن الغرف\".","vol":"8","page":336},{"text":"وروى البيهقي (٢/ ٤٧٢/ ٢٤٣٧) عن أبي عطية الهمداني قال:\nكتب عمر بن الخطاب:\nتعلموا سورة (براءة)، وعلموا نساءكم سورة (النور)، وحلوهن الفضة.\nورجاله ثقات؛ غير شيخ البيهقي أبي نصر بن قتادة؛ فلم أعرفه، وقد سماه في بعض المواطن بـ \"عمر بن عبد العزيز بن قتادة\"، وتارة يقول: \".. ابن عمر بن قتادة\".\nانظر الصفحات التالية من الجزء الأول (٢٢٧ و٤٣٩ و٤٤٤) والجزء الثاني (٣٥ و٥٤٦) من \"شعب الإيمان\"، ومع ذلك فقد جهدنا في أن نجد له ترجمة فلم نوفق.\n<span data-type=\"title\" id=toc-3891>٣٨٨٠ </span>- (علموا نساءكم سورة (الواقعة)، فإنها سورة الغنى) .\nضعيف\nأخرجه الديلمي (٢/ ٢٧٨) عن علي بن الحسن بن حبيب: حدثنا موسى بن فرقد البصري، عن أنس مرفوعًا.\nقلت: وهذا سند ضعيف؛ من دون أنس لم أعرفهما.\nوالحديث أورده السيوطي في \"الجامع الكبير\"، وفي \"الدر المنثور\" (٦/ ١٥٣) ساكتًا عليه من رواية الديلمي. وعزاه لابن مردويه عن أنس بلفظ:\n\"سورة (الواقعة) سورة الغنى، فاقرأوها، وعلموها أولادكم\".","vol":"8","page":337},{"text":"<span data-type=\"title\" id=toc-3892>٣٨٨١ </span>- (عليك بالإياس مما في أيدي الناس، وإياك والطمع؛ فإنه الفقر الحاضر، وصل صلاتك وأنت مودع، وإياك وما تعتذر منه) .\nضعيف بتمامه\nأخرجه الروياني في \"مسنده\" (٢٦٧/ ١)، والحاكم (٤/ ٣٢٦-٣٢٧)، والبيهقي في \"الزهد الكبير\" (ق ١٣/ ٢)، والديلمي (٢/ ٢٨٦)، والضياء","vol":"8","page":337},{"text":"في \"الخامس من الحكايات المنثورة\" (١١٣/ ١) عن محمد بن أبي حميد، عن إسماعيل بن محمد بن سعد بن أبي وقاص (كذا قال الحاكم، وقال الآخرون: إسماعيل الأنصاري)، عن أبيه، عن جده - ﵁ - قال:\nجاء رجل إلى النبي - ﷺ -، فقال: يا رسول الله! أوصني وأوجز، فقال له النبي - ﷺ -: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي على ما في نسختنا من \"تلخيصه\". وأما المناوي فقال - تعليقًا على قول السيوطي: \"رواه الحاكم عن سعد\" -:\n\"ظاهر صنيع المصنف أنه سعد بن أبي وقاص؛ فإنه المراد عندهم إذا أطلق، لكن ذكر أبو نعيم أنه سعد أبو محمد الأنصاري غير منسوب، وذكر ابن منده أنه سعد بن عمارة، قال الحاكم: \"صحيح\"، وتعقبه الذهبي بأن فيه محمد بن سعد المذكور؛ وهو مضعف. وقال السخاوي: فيه أيضًا محمد بن حميد؛ مجمع على ضعفه\".\nقلت: وفيما نقله عن الذهبي من تضعيف محمد بن سعد؛ فيه نظر من وجهين:\nالأول: أنه إن كان يعني محمد بن سعد بن أبي وقاص؛ فإنه لم يرد له ذكر في كلام المناوي؛ إلا أن يعني المذكور في إسناد الحديث، وحينئذ؛ فهو وهم فاحش؛ لأن محمد بن سعد بن أبي وقاص ثقة من رجال الشيخين، فيبعد أن يعنيه الذهبي.\nوالآخر: إن كان يعني محمد بن سعد أبي محمد الأنصاري، أو محمد بن سعد بن عمارة، فإني لم أعرفهما، وليس في الرواة محمد بن سعد بن عمارة، وفيهم غير واحد: محمد بن سعد الأنصاري، فلم يتميز عندي. وفي \"الإصابة\":","vol":"8","page":338},{"text":"\"سعد والد محمد الأنصاري. ذكره أبو نعيم، وأخرج من طريق ... \". ثم ذكر الحديث هذا، وقال:\n\"قال ابن الأثير: تقدم هذا الحديث في ترجمة سعد بن عمارة. ونقل عن أبي موسى أن إسماعيل هذا هو ابن محمد بن سعد بن أبي وقاص. قلت: إن كان كما قال أبو موسى؛ فمن نسبه أنصاريًا غلط. وأما قول ابن الأثير: إن الحديث مضى في ترجمة سعد بن عمارة؛ فذلك بسند آخر، وفي كل من الحديثين ما ليس في الآخر\".\nقلت: ويؤيد ما قاله أبو موسى؛ رواية الحاكم التي وقع فيها أنه إسماعيل بن محمد بن سعد بن أبي وقاص، ولكن لا يبعد عندي أن يكون هذا الاختلاف من محمد بن أبي حميد الراوي له عن إسماعيل؛ فإنه ضعيف اتفاقًا، فمن ضعفه في حفظه، وقلة ضبطه؛ أنه كان تارة ينسبه أنصاريًا، ولا يسمي أباه وجده، وتارة يسميهما، ولا ينسبه أنصاريًا!\nوجملة القول؛ أن علة الحديث محمد بن أبي حميد هذا، ولعله المضعف الذي عناه الذهبي في نقل المناوي، لكن تحرف على بعض النساخ \"ابن أبي حميد\" إلى \"ابن سعد\"، وهذا احتمال قوي عندي. والله أعلم.\nوقد أشار المنذري إلى خطأ الحاكم في تصحيحه لحديثه، فقال في \"الترغيب\" بعد أن حكاه عنه (٢/ ١٢):\n\"كذا قال\".\nوله شاهد؛ إلا فقرة الطمع، مخرج في \"الصحيحة\" (٤٠١) .","vol":"8","page":339},{"text":"<span data-type=\"title\" id=toc-3893>٣٨٨٢ </span>- (على النساء ما على الرجال؛ إلا الجمعة، والجنائز، والجهاد) .\nموضوع\nأخرجه عبد الرزاق في آخر \"الجهاد\" من \"المصنف\" عن عبد القدوس قال: سمعت الحسن قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا موضوع، مع أنه مرسل؛ فإن عبد القدوس - وهو ابن حبيب الكلاعي الشامي -؛ قال عبد الرزاق:\n\"ما رأيت ابن المبارك يفصح بقوله: كذاب، إلا لعبد القدوس\". وقد صرح ابن حبان بأنه كان يضع الحديث.","vol":"8","page":340},{"text":"<span data-type=\"title\" id=toc-3894>٣٨٨٣ </span>- (على مثل جعفر فلتبك الباكية) .\nضعيف\nأخرجه عبد الرزاق في \"المصنف\" (٣/ ٥٥٠/ ٦٦٦٦) عن رجل من أهل المدينة، عن عبد الله بن أبي بكر، عن أمه أسماء بنت عميس قالت:\nلما أصيب جعفر، جاءني رسول الله - ﷺ - وقال:\n\"يا أسماء! لا تقولي هجرًا، ولا تضربي صدرًا\"، قالت: وأقبلت فاطمة وهو يقول: يا ابن عماه! فقال النبي - ﷺ -: ... فذكره، قالت: ثم عاج النبي - ﷺ - إلى أهله، فقال:\n\"اصنعوا لآل جعفر طعامًا؛ فقد شغلوا اليوم\".\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل المدني.\nوالشطر الأخير منه؛ أخرجه عبد الرزاق أيضًا (٦٦٦٥) بسند آخر كالترمذي وغيره، عن عبد الله بن جعفر به نحوه.","vol":"8","page":340},{"text":"والحديث أخرجه ابن سعد في \"الطبقات\"، وسمى الرجل المدني، ولكن إسناده واه بمرة، فقال (٨/ ٢٨١-٢٨٢): أخبرنا محمد بن عمر: حدثني مالك، عن (الأصل: ابن) أبي الرجال، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أم عيسى بنت الجزار، عن أم جعفر بنت محمد بن جعفر، عن جدتها أسماء بنت عميس به.\nومحمد بن عمر - وهو الواقدي -؛ كذاب، فلا يعتمد على تصريحه بأن الرجل هو أبو الرجال، واسمه محمد بن عبد الرحمن بن حارثة الأنصاري النجاري، عن على أنه قد خالف في إسناده كما هو واضح.\n<span data-type=\"title\" id=toc-3895>٣٨٨٤ </span>- (عليك بالبز، فإن صاحب البز يعجبه أن يكون الناس بخير وخصب) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١٠/ ١٥٢) عن عبد الله بن مروان ابن أبي عصمة: حدثنا زيد بن حريش الأهوازي: حدثنا عمرو بن سفيان قال: حدثني محمد بن ذكوان: حدثني ابن لأبي هريرة، أنه سمع جده أبا هريرة يقول: سأل رجل النبي - ﷺ -: بم تأمرني أن أتجر؟ قال: \"عليك بالبز\"، ثم سأله: بم تأمرني أن أتجر (ثلاثًا)، قال: ... فذكره.\nأورده في ترجمة ابن أبي عصمة هذا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوزيد بن الحريش؛ ترجمه ابن أبي حاتم (١/ ٢/ ٥٦١)، فقال:\n\"روى عن عمران بن عيينة. روى عنه إبراهيم بن يوسف الهسنجاني\".\nوقال ابن القطان:\n\"مجهول الحال\".","vol":"8","page":341},{"text":"وعمرو بن سفيان؛ لم أعرفه، وأستبعد أن يكون الثقفي، بل يغلب على الظن أنه محرف من \"عمران بن عيينة\"؛ فإنهم لم يذكروا للأهوازي شيخًا غيره.\nوابن عيينة هذا؛ صدوق له أوهام.\nومحمد بن ذكوان؛ إن كان البصري الأزدي؛ فضعيف. ونحوه ابن أبي صالح السمان. وإن كان بياع الأكسية؛ فثقة.\nوابن أبي هريرة هذا؛ لم أعرفه.\n<span data-type=\"title\" id=toc-3896>٣٨٨٥ </span>- (ما أخاف على أمتي فتنة أخوف عليها من النساء والخمر) .\nضعيف\nأخرجه المحاملي في \"الأمالي\" (٣/ ٩٢/ ٢) عن موسى بن هلال، عن أبي إسحاق الهمداني، عن هبيرة بن يريم، عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو إسحاق هو عمرو بن عبد الله السبيعي وهو ثقة؛ لكنه مدلس مختلط.\nوموسى بن هلال - وهو النخعي -؛ قال أبو زرعة:\n\"ضعيف الحديث\".","vol":"8","page":342},{"text":"<span data-type=\"title\" id=toc-3897>٣٨٨٦ </span>- (عليك بحسن الخلق؛ فإن أحسن الناس خلقًا أحسنهم دينًا) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٤/ ٣٧٦) عن عبد الغفار أبي مريم قال: حدثني الحكم، عن ميمون، عن معاذ قال:\nبعثني رسول الله - ﷺ - إلى اليمن، فلم يزل يوصيني حتى [كان] آخر ما أوصاني قال: ... فذكره.","vol":"8","page":342},{"text":"قلت: وهذا موضوع؛ آفته عبد الغفار - وهو ابن القاسم أبو مريم الأنصاري -؛ قال الذهبي:\n\"رافضي ليس بثقة، قال علي بن المديني: كان يضع الحديث\".\nومن طريقه: أخرجه الطبراني أيضًا؛ كما في \"مجمع الزوائد\" (٨/ ٢٥)، وقال الهيثمي:\n\"وهو وضاع\".\n<span data-type=\"title\" id=toc-3898>٣٨٨٧ </span>- (رحم الله عينًا بكت من خشية الله، ورحم الله عينًا سهرت في سبيل الله) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٧/ ١٤٢-١٤٣) عن محمد بن عبد الله الجهبذي: حدثنا شعيب بن حرب: حدثنا سفيان الثوري، عن سهيل، عن أبيه، عن أبي هريرة مرفوعًا. وقال:\n\"غريب من حديث الثوري، لم نكتبه إلا من حديث الجهبذي\".\nقلت: وهو ضعيف؛ كما قال الدارقطني.\n(تنبيه): الجهبذي بكسر الجيم وسكون الهاء بعدها باء موحدة مكسورة ثم ذال معجمة، نسبة إلى \"الجهبذ\"، حرفة معروفة في نقد الذهب، وقد وقع في \"اللسان\": \"الجهدي\"، وهو خطأ مطبعي، وقد أشار فيه إلى أن المترجم في \"الميزان\"، ولم أره فيه. والله أعلم.","vol":"8","page":343},{"text":"<span data-type=\"title\" id=toc-3899>٣٨٨٨ </span>- (رحم الله قومًا يحسبهم الناس مرضى، وما هم بمرضى) .\nضعيف\nأخرجه ابن المبارك في \"الزهد\" (٩٢): أخبرنا المبارك بن فضالة،","vol":"8","page":343},{"text":"عن الحسن قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع كونه مرسلًا؛ لأن الحسن هو البصري؛ فإن الراوي عنه المبارك بن فضالة؛ كان يدلس ويسوي؛ كما في \"التقريب\".\nوقد رواه ابن نصر في \"قيام الليل\" (ص ١١-١٢) عن الحسن بأتم منه موقوفًا عليه، ولعله الصواب.\n<span data-type=\"title\" id=toc-3900>٣٨٨٩ </span>- (الرفق يمن، والخرق شؤم، وإذا أراد الله بأهل بيت خيرًا أدخل عليهم الرفق، إن الرفق لم يكن في شيء إلا زانه، والخرق لم يكن في شيء قط إلا شانه، وإن الحياء من الإيمان، وإن الإيمان في الجنة، ولو كان الحياء رجلًا لكان صالحًا، وإن الفحش من الفجور، وإن الفجور في النار، ولو كان الفحش رجلًا يمشي في الناس لكان رجلًا سوءًا، وإن الله لم يخلقني فحاشًا) .\nضعيف أو أشد\nأخرجه البخاري في \"التاريخ الكبير\" (١/ ١/ ١٥٧)، وابن عدي (٣٥٨/ ٢)، والبيهقي في \"شعب الإيمان\" (٢/ ٤٥٩/ ١) و\"الأسماء\" (ص ١٥٥) من طريق أبي غرارة محمد بن عبد الرحمن التيمي قال: أخبرني أبي، عن القاسم، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف أو أشد؛ فإن عبد الرحمن التيمي - وهو ابن أبي بكر بن عبيد الله بن أبي مليكة -؛ ضعيف.\nوولده أبو غرارة؛ قال الحافظ:\n\"بكسر المعجمة وتخفيف الراء - الجدعاني، وقيل: إن أبا غرارة غير الجدعاني، فأبو غرارة لين الحديث، والجدعاني متروك\".","vol":"8","page":344},{"text":"والحديث أورده ابن عدي فيما أنكر على غرارة، وقال ابن أبي حاتم في \"العلل\" (٢/ ١٥٣) عن أبيه:\n\"هذا حديث منكر بهذا الاسناد\".\nقلت: وقد خفيت هذه العلة القادحة على المناوي، فأخذ يعل الحديث بتجهيل من ليس يجهل؛ بل هو من الثقات الحفاظ، فقال - تعليقًا على قول السيوطي في \"الجامع\": \"رواه البيهقي في \"الشعب\" عن عائشة\" -:\n\"وفيه موسى بن هارون؛ قال الذهبي في \"الضعفاء\": مجهول\".\nقلت: هذا خراساني روى عن عبد الرحمن بن أبي الزناد؛ كما في \"الميزان\"، وليس هو الذي في إسناد البيهقي؛ فقد أخرجه من طريق أبي طاهر المحمد أبادي: حدثنا أبو عمران موسى بن هارون بن عبد الله - ببغداد -: حدثنا إبراهيم بن محمد بن عباس بن عثمان الشافعي: حدثنا أبو غرارة ...\nفهذا كما ترى دون الخراساني في الطبقة، ثم هو مكنى بأبي عمران، وهو البزار المعروف والده بالحمال، وهو مترجم في \"تاريخ بغداد\" (١٣/ ٥٠-٥١) ترجمة حسنة، وفي \"التهذيب\" أيضًا، وحسبك فيه قول الحافظ في \"التقريب\":\n\"ثقة حافظ كبير، بغدادي\".\nعلى أنه لم يتفرد به؛ فقد أخرجه ابن عدي من غير طريقه! وأخرج الخرائطي جملة منه من طريق أخرى عن الشافعي، وقد مضى إسناده.\nولفقرة الحياء طريق آخر عن عائشة مرفوعًا، وهو ضعيف أيضًا، وهو مخرج في \"الروض النضير\" (٨٣٢) .","vol":"8","page":345},{"text":"وروي بلفظ:\n\"إن الحياء والحلم لو كانا أيما رجلين، وإن الفحش والبذاء لو كانا رجلين كانا شر رجلين\".\nأخرجه ابن الأعرابي في \"معجمه\" (٢٣٤/ ٢) من طريق حبان بن حبان، عن حارثة بن أبي الرجال، عن عمرة، عن عائشة مرفوعًا.\nوهذا إسناد ضعيف؛ حارثة قال الحافظ:\n\"ضعيف\".\nوحبان بن حبان؛ لم أعرفه.\nورواه صبح بن دينار البلدي: حدثنا المعافى بن عمران: حدثنا إسرائيل وسفيان الثوري، عن منصور، عن مجاهد، عنها مرفوعًا بلفظ:\n\"لو كان الصبر رجلًا؛ لكان رجلًا كريمًا\".\nأخرجه ابن شاهين في \"الترغيب\" (ق ٢٩٧/ ٢)، وابن شاذان الأزجي في \"الفوائد المنتقاة\" (٢/ ١٠٥/ ٢)، والأصبهاني في \"الترغيب\" (٢٠١/ ١)، وأبو نعيم في \"الحلية\" (٨/ ٢٩٠) وقال:\n\"غريب من حديث الثوري، تفرد به المعافى عنه\".\nقلت: هو ثقة من رجال البخاري، وكذا من فوقه، وإنما العلة في الراوي عنه: صبح بن دينار البلدي؛ فإنه غير معروف، وقد أورده العقيلي في \"الضعفاء\" (ص ١٩٢) من أجل حديث خالف فيه الثقات؛ مما يدل على أنه لم يحفظ.","vol":"8","page":346},{"text":"وفقرة الحياء والفحش؛ رويت من طرق أخرى عن عائشة - ﵂ - سيأتي تخريجها برقم (٥٩٤٣)، وفقرة الفحش خاصة مخرجة في \"الصحيحة\" (٥٣٧) .\nوالطرف الأول من الحديث: \"الرفق يمن، والخرق شؤم\"؛ له طريق آخر عنها، يرويه الحسن بن الحكم بن طهمان: حدثني عبد الرحمن بن أبي مليكة، عن الزهري، عن عروة، عن عائشة مرفوعًا.\nوالحسن هذا؛ قال الذهبي في \"الميزان\":\n\"تكلم فيه ولم يترك\".\nوله شاهد واه جدًا، يرويه محمد بن الحسن - وهو الشيباني صاحب أبي حنيفة -، عن المعلى بن عرفان، عن أبي وائل، عن عبد الله بن مسعود مرفوعًا به.\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٤٥/ ١/ ٤٢٤٣)، وقال:\n\"لم يروه عن المعلى إلا محمد\".\nقلت: قال الذهبي:\n\"ضعفه النسائي من قبل حفظه\".\nقلت: والآفة من شيخه المعلى بن عرفان؛ فإنه متروك، وبه أعله الهيثمي في \"المجمع\" (٨/ ١٩) .\n<span data-type=\"title\" id=toc-3901>٣٨٩٠ </span>- (زني شعر الحسين، وتصدقي بوزنه فضة، وأعطي القابلة رجل العقيقة) .\nضعيف\nأخرجه الحاكم (٣/ ١٧٩) من طريق حسين بن زيد العلوي، عن","vol":"8","page":347},{"text":"جعفر بن محمد، عن أبيه، عن جده، عن علي:\nأن رسول الله - ﷺ - أمر فاطمة ﵂، فقال: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: لا\".\nقلت: والعلة من حسين بن زيد فإنه مختلف فيه، قيل لأبي حاتم: ما تقول فيه؟ فحرك يه وقبلها. يعني: تعرف وتنكر. وقال ابن عدي:\n\"أرجو أنه لا بأس به، إلا أني وجدت في حديثه بعض النكرة\". وقال ابن المديني:\n\"فيه ضعف\". وقال ابن معين:\n\"لقيته ولم أسمع منه، وليس بشيء\". ووثقه الدارقطني.\n<span data-type=\"title\" id=toc-3902>٣٨٩١ </span>- (قال الله ﷿: إن أوليائي من عبادي، وأحبائي من خلقي؛ الذين يذكرون بذكري، وأذكر بذكرهم) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١/ ٦) عن رشدين بن سعد، عن عبد الله بن الوليد التجيبي، عن أبي منصور مولى الأنصار، أنه سمع عمرو بن الجموح مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ أبو منصور - وفي نسخة: منصور -؛ لم أعرفه.\nوعبد الله بن الوليد، ورشدين بن سعد؛ ضعيفان.","vol":"8","page":348},{"text":"<span data-type=\"title\" id=toc-3903>٣٨٩٢ </span>- (السخاء شجرة في الجنة، وأغصانها في الأرض، فمن تعلق بغصن منها جره إلى الجنة، والبخل شجرة في النار، وأغصانها في الأرض، فمن تعلق بغصن منها جره إلى النار) .\nضعيف\nروي من حديث جابر، وأبي هريرة، وأبي سعيد الخدري.\n١- أما حديث جابر؛ فيرويه عاصم بن عبد الله: حدثنا عبد العزيز بن خالد، عن سفيان الثوري، عن أبي الزبير، عن جابر مرفوعًا به.\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٩٢)، والخطيب في \"التاريخ\" (٤/ ١٣٦) عن أحمد بن الخطاب بن مهران أبي جعفر التستري: حدثنا عبد الله بن عبد الوهاب الخوارزمي: حدثنا عاصم بن عبد الله به، وقال أبو نعيم:\n\"تفرد به عبد العزيز، وعنه عاصم\".\nقلت: عبد العزيز؛ روى عنه جمع، وقال أبو حاتم:\n\"شيخ\".\nوعاصم بن عبد الله؛ ضعيف.\nوالخوارزمي؛ قال أبو نعيم في \"أخبار أصبهان\" (٢/ ٥٢):\n\"في حديثه نكارة\".\nوالتستري مستور، وفي ترجمته أورد الخطيب هذا الحديث، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالحديث؛ قال المناوي:\n\"قال ابن الجوزي: موضوع؛ عاصم ضعيف، وشيخه كذاب\".","vol":"8","page":349},{"text":"كذا قال! وأقره! وشيخ عاصم عبد العزيز بن خالد؛ لم يكذبه - بل لم يطعن فيه - أحد، فالظاهر أنه اختلط عليه بغيره من المتروكين؛ كابن عمران الأتي.\n٢- وأما حديث أبي هريرة؛ فيرويه عبد العزيز بن عمران، عن إبراهيم بن إسماعيل بن أبي حبيبة، عن داود بن الحصين، عن الأعرج عنه.\nأخرجه الخطيب (١/ ٢٥٣) .\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد العزيز بن عمران - وهو المعروف بابن أبي ثابت -؛ متروك.\nوشيخه إبراهيم؛ ضعيف.\nوغفل عن هذا ابن الجوزي، ثم المناوي، فقال هذا الأخير:\n\"قال مخرجه البيهقي: وهو ضعيف. وقال ابن الجوزي: لا يصح؛ داود ضعيف\"!\nكذا قال! وداود من رجال الشيخين، وقال الحافظ:\n\"ثقة؛ إلا في عكرمة\".\nقلت: فالعلة ممن دونه كما ذكرنا.\n٣- وأما حديث أبي سعيد؛ فيرويه محمد بن مسلمة الواسطي: حدثنا يزيد بن هارون، عن سليمان التيمي، عن أبي عثمان النهدي، عن أبي سعيد الخدري.\nأخرجه الخطيب أيضًا (٣/ ٣٠٦)، وساق بعده للواسطي هذا حديثًا آخر، وقال عقبه:","vol":"8","page":350},{"text":"\"هذا الحديث باطل موضوع، ورجال إسناده كلهم ثقات سوى محمد بن مسلمة، والذي قبله أيضًا منكر (يعني حديث الترجمة)، ورجاله كلهم ثقات، رأيت هبةالله بن الحسن الطبري يضعف محمد بن مسلمة، وسمعت الحسن بن محمد الخلال يقول: محمد بن مسلمة ضعيف جدًا\".\nوقال في مطلع ترجمته:\n\"في حديثه مناكير بأسانيد واضحة\".\nوللحديث طرق أخرى، وكلها ضعيفة؛ كما قال الحافظ العراقي وغيره، وأورده ابن الجوزي في \"الموضوعات\"، فما أبعد.\n<span data-type=\"title\" id=toc-3904>٣٨٩٣ </span>- (عليك يا ابن مظعون بالصيام؛ فإنه مجفرة له) .\nضعيف\nأخرجه الديلمي (٢/ ٢٨٧) من طريق الطبراني، عن إسماعيل بن أبي أويس: حدثنا عبد الملك بن قدامة الجمحي، عن أبيه، عن عائشة بنت قدامة بن مظعون، عن أبيها، عن أبيه عثمان بن مظعون أنه قال:\nيا رسول الله! إني رجل يشق علي هذه العزوبة في المغازي، فائذن لي في الخصاء فأختصي، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ إسماعيل، وعبد الملك؛ ضعيفان.","vol":"8","page":351},{"text":"<span data-type=\"title\" id=toc-3905>٣٨٩٤ </span>- (عليكم بالحجامة في جوزة القمحدوة؛ فإنه دواء من اثنين وسبعين داء وخمسة أدواء؛ من الجنون والجذام والبرص ووجع الأضراس) .\nضعيف\nأخرجه الطبراني في \"الكبير\"، وابن السني، وأبو نعيم في \"الطب\"،","vol":"8","page":351},{"text":"عن عبد الحميد بن صيفي بن صهيب، عن أبيه، عن جده مرفوعًا؛ كما في \"الجامع الكبير\" للسيوطي (١٠/ ١٤/ ٢٨١٣٣) .\nقلت: وهذا إسناد ضعيف؛ عبد الحميد هو ابن زياد بن صيفي بن صهيب؛ أورده الذهبي في \"الميزان\" هكذا؛ وقال:\n\"قال البخاري: لا يعرف سماع بعضهم من بعض\".\nوقال ابن أبي حاتم (٣/ ١/ ١٣) عن أبيه:\n\"هو شيخ\". وأما ابن حبان؛ فذكره في \"الثقات\"! وقال الحافظ في \"التقريب\":\n\"لين الحديث\". وأما شيخه الهيثمي؛ فوثقه؛ كما يدل عليه قوله في تخريج الحديث (٥/ ٩٤):\n\"رواه الطبراني، ورجاله ثقات\"!\nوكأنه اعتمد على توثيق ابن حبان المذكور.\n<span data-type=\"title\" id=toc-3906>٣٨٩٥ </span>- (عليكم بالسراري؛ فإنهن مباركات الأرحام) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٦٣/ ٢) عن عمرو بن الحصين: أخبرنا محمد بن عبد الله بن علاثة: أخبرنا عثمان بن عطاء الخراساني، عن عطاء، عن مالك بن يخامر، عن أبي الدرداء مرفوعًا. وقال:\n\"لا يروى عن أبي الدرداء إلا بهذا الإسناد، تفرد به عمرو\".\nقلت: وهو متهم بالوضع، وقال الهيثمي (٤/ ٢٥٨)؛ ثم العسقلاني: \"متروك\".\nوابن علاثة؛ فيه ضعف.","vol":"8","page":352},{"text":"وعثمان بن عطاء الخراساني؛ ضعيف.\nوأبوه عطاء؛ ضعيف أيضًا؛ لسوء حفظه وتدليسه.\nوالحديث رواه أبو داود أيضًا في \"مراسيله\" (٢٠٥)، والعدني، عن رجل من بني هاشم مرسلًا؛ كما في \"الجامع الصغير\".\nوفي إسناد \"المراسيل\" عنعنة بقية، والزبير بن سعيد؛ ضعيف.\nثم وجدت له شاهدًا من حديث أنس بن مالك مرفوعًا بلفظ:\n\"عليكم بأمهات الأولاد؛ فإنهن مباركات الأرحام\".\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٢٤)؛ فقال: حدث إبراهيم بن نائلة: حدثنا مسور مؤذن مسجد الجامع بالمدينة: حدثنا غالب بن فرقد: حدثنا كثير بن سليم عنه.\nقلت: وهذا إسناد ضعيف جدًا؛ كثير بن سليم - وهو المدائني -؛ قال البخاري:\n\"منكر الحديث\". وقال ابن حبان:\n\"يروي عن أنس ما ليس من حديثه، ويضع عليه\".\nوغالب بن فرقد؛ ترجمه أبو نعيم في \"الأخبار\" (٢/ ١٤٩)، وساق له بعض الأحاديث، ولم يذكر فيه جرحًا ولا تعديلًا.\nومسور - وهو ابن يزيد أبو حامد -؛ أورده أبو نعيم، وفي ترجمته ذكر هذا الحديث ولم يزد؛ فهو مجهول.","vol":"8","page":353},{"text":"<span data-type=\"title\" id=toc-3907>٣٨٩٦ </span>- (لتكن عليكم السكينة. (وفي رواية:) عليكم بالقصد في المشي بجنائزكم) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (٥٢١): حدثنا شعبة، عن ليث، عن أبي بردة، عن أبي موسى:\nأن النبي - ﷺ - مر عليه بجنازة يسرعون بها المشي، فقال رسول الله - ﷺ -: ... فذكره بالرواية الأولى.\nوهكذا أخرجه ابن ماجه (١٤٧٩)، وأحمد (٤/ ٤٠٣ و٤١٢) من طرق أخرى، عن شعبة به.\nثم أخرجه الطيالسي (٥٢٢): حدثنا زائدة، عن ليث به، بالرواية الأخرى، ومن طريق الطيالسي أخرجه البيهقي في \"السنن\" (٤/ ٢٢)، وأشار إلى تضعيفه بقوله:\n\"إن ثبت\".\nقلت: وعلته ليث - وهو ابن أبي سليم -؛ فإنه ضعيف.\nوالحديث أورده السيوطي في \"الجامع الصغير\"؛ جامعًا بين الروايتين في سياق واحد بلفظ:\n\"عليكم بالسكينة، عليكم بالقصد ... \".\nوعزاه للطبراني في \"الكبير\"، والبيهقي، فلا أدري إذا كان السيوطي هو الذي جمع بين الروايتين، أو هكذا هو عند الطبراني، ولم أره في \"مجمع الزوائد\" للهيثمي، ولعله لم يورده عمدًا؛ لأنه عند ابن ماجه بالرواية الأولى، ثم إن","vol":"8","page":354},{"text":"السيوطي ذكر هذه الرواية في محلها من حرف اللام، واقتصر في عزوها على أحمد؛ وهو قصور.\nثم إن الحديث مخالف بظاهره للأحاديث الآمرة بالإسراع بالجنازة؛ كقوله - ﷺ -: \"أسرعوا بالجنازة ... \"، وهي مذكورة في كتابي \"أحكام الجنائز وبدعها\" (٧١-٧٢) .\n<span data-type=\"title\" id=toc-3908>٣٨٩٧ </span>- (إن لله ﷿ يمهل حتى يمضي شطر الليل الأول، ثم يأمر مناديًا ينادي يقول: هل من داع يستجاب له؟ هل من مستغفر يغفر له، هل من سائل يعطى) .\nمنكر بهذا السياق\nأخرجه النسائي في \"اليوم والليلة\" (رقم٤٨٢) من طريق عمر بن حفص بن غياث: أخبرنا أبي: أخبرنا الأعمش: أخبرنا أبو إسحاق: أخبرنا أبو مسلم الأغر قال: سمعت أبا هريرة وأبا سعيد يقولان: قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ظاهرة الصحة؛ فإن رجاله كلهم ثقات رجال الشيخين، لكن في عمر بم حفص بن غياث شيء من الضعف؛ كما ينبئك به الحافظ ابن حجر في \"التقريب\"؛ فقال في عمر:\n\"ثقة؛ ربما وهم\". وقال في حفص:\n\"ثقة فقيه؛ تغير حفظه قليلًا في الآخر\".\nوساق له في \"التهذيب\" عدة أحاديث خطأه فيها، أحدها من روايته عن الأعمش.\nوأنا أقطع بأن هذا الحديث مما أخطأ في لفظه؛ لمخالفة الثقات إياه فيه؛ فقد رواه جماعة، عن أبي مسلم الأغر بإسناده بلفظ:","vol":"8","page":355},{"text":"\"إن الله ﷿ يمهل، حتى إذا ذهب ثلث الليل الأول؛ نزل إلى السماء الدنيا، فيقول: هل من مستغفر؟ هل من تائب؟ هل من سائل؟ هل من داع؟ حتى ينفجر الفجر\".\nفليس فيه: \"أن الله يأمر مناديًا ينادي يقول\"، بل فيه أن الله هو القائل: \"هل من..\"، وفيه نزول الرب ﷾ إلى السماء الدنيا، وهذا ما لم يذكره حفص بن غياث، فدل على أنه لم يحفظه، فالظاهر أنه لم يحدث به من كتابه، وإنما من حفظه فوهم.\nوها أنا أذكر من وقفت عليه من الثقات الذين خالفوه؛ فرووه بذكر نزول الرب إلى السماء، وأنه هو سبحانه القائل، كما ذكرنا:\n١- شعبة بن الحجاج. فقال الطيالسي في \"مسنده\" (٢٢٣٢ و٢٣٨٥): حدثنا شعبة قال: أخبرنا أبو إسحاق قال: سمعت الأغر به.\nومن طريق الطيالسي: أخرجه أبو عوانة في \"صحيحه\" (٢/ ٢٨٨)، والبيهقي في \"الأسماء والصفات\" (٤٥٠) . وأخرجه مسلم (٢/ ١٧٦)، وابن خزيمة في \"التوحيد\" (٨٣)، وأحمد (٣/ ٣٤) من طريق أخرى، عن شعبة به.\n٢- منصور - وهو ابن المعتمر الكوفي -، عن أبي إسحاق به.\nأخرجه مسلم، وأبو عوانة، وابن خزيمة (٨٤) .\n٣- فضيل - وهو ابن غزوان الكوفي -، عنه.\nأخرجه أبو عوانة.\n٤- أبو عوانة - وهو الوضاح بن عبد الله اليشكري -، عنه به.\nأخرجه أحمد (٢/ ٣٨٣ و٣/ ٤٣) .","vol":"8","page":356},{"text":"٥- معمر - وهو ابن راشد البصري -، عنه.\nأخرجه أحمد أيضًا (٣/ ٩٤) من طريق عبد الرزاق - وهو في \"مصنفه\" (١١/ ٢٩٣-٢٩٤) -.\n٦- إسرائيل، وهو ابن يونس بن أبي إسحاق السبيعي.\nأخرجه ابن خزيمة.\nقلت: فهذه ستة طرق، وكلهم ثقات أثبات رووه باللفظ المخالف للفظ حفص ابن غياث، فثبت وهمه فيه.\nوكان يمكن أن يقال: لعل الوهم من أبي إسحاق - وهو السبيعي -؛ فإنه كان اختلط، على تدليس فيه، لولا أنه قد صرح بالتحديث في رواية شعبة الأولى عنه، ثم هو روى عنه قبل الاختلاط، فانتفى الاحتمال المذكور، ولزم الخطأ حفص بن غياث.\nوإن مما يؤكد وهمه؛ أنه قد تابعه محاضر - وهو ابن المورع -، وهو ثقة من رجال مسلم قال: حدثنا الأعمش به نحوه؛ إلا أنه لم يذكر في إسناده أبا سعيد الخدري.\nأخرجه أبو عوانة عقب سوقه حديث شعبة، ولم يسق لفظه، وإنما قال: \"بنحوه\"، وأخرجه ابن خزيمة، فساق لفظه.\nومما يؤكد خطأ اللفظ المذكور ونكارته؛ أن الحديث قد جاء من طرق أخرى كثيرة عن أبي هريرة - ﵁ - مرفوعًا باللفظ المحفوظ نحوه. وقد خرجت سبعة منها في \"إرواء الغليل\" (٤٥٠)، اثنتان منها \"الصحيحين\"، وأخريان في \"صحيح مسلم\"، وسائرها في \"مسند أحمد\" وغيره.","vol":"8","page":357},{"text":"وللحديث باللفظ الصحيح شواهد كثيرة خرجت بعضها هناك؛ من حديث جبير بن مطعم، ورفاعة بن عرابة الجهني، وعلي بن أبي طالب، وعبد الله بن مسعود، ولذلك جزم ابن عبد البر في \"التمهيد\" (٧/ ١٢٩) بتواتره.\nونحو هذا الحديث في النكارة؛ ما أخرجه أحمد (٤/ ٢٢) من طريق علي بن زيد، عن الحسن، عن عثمان بن أبي العاص مرفوعًا بلفظ:\n\"ينادي مناد كل ليلة: هل من داع فيستجاب له، هل من سائل فيعطى، هل من مستغفر فيغفر له؟ حتى ينفجر الفجر\".\nقلت: وهذا إسناد ضعيف؛ الحسن هو البصري، وهو مدلس وقد عنعنه.\nوعلي بن زيد - وهو ابن جدعان -؛ ضعيف.\nولفظه هذا أقل نكارة من الأول؛ لأنه ليس فيه ذكر آمر ومأمور، بل قوله: \"ينادي ... \"؛ لا ينافي أن يكون هو الله ﵎ كما في الروايات الصحيحة، بل هذا هو الذي ثبت عن ابن جدعان نفسه في رواية عنه، أخرجها ابن خزيمة في \"التوحيد\" (ص ٨٩) من طريق حماد بن سلمة عنه. ومن هذا الوجه أخرجه أحمد، فالظاهر أن ابن جدعان - لسوء حفظه - كان الحديث عنده غير مضبوط لفظه، فكان يرويه تارة باللفظ المحفوظ، وتارة باللفظ المنكر.\nثم رأيت للحديث طريقًا آخر، خرجته في \"الصحيحة\" (١٠٧٣) .\nواعلم أن الذي حملني على تخريج هذا الحديث في هذا الكتاب أمران اثنان:\nالأول: أني رأيت الحافظ ابن حجر - عفا الله عنا وعنه - قد ساقه من الطريقين: طريق النسائي عن الأغر ...، وطريق أحمد عن عثمان بن أبي","vol":"8","page":358},{"text":"العاص؛ مقويًا به تأويل بعض النفات لنزول الرب ﷾ تأويلًا منكرًا، ينافي سياق كل الطرق الثابتة عن النبي - ﷺ -، فقال في \"الفتح\" (٣/ ٢٥):\n\"وقد حكى أبو بكر بن فورك: أن بعض المشايخ ضبطه بضم أوله على حذف المفعول، أي ينزل ملكًا، ويقويه ما رواه النسائي من طريق الأغر ... وفي حديث عثمان بن أبي العاص: \"ينادي مناد: هل ... \" الحديث. قال القرطبي: وبهذا يرتفع الإشكال. ولا يعكر عليه ما في رواية رفاعة الجهني: ينزل الله إلى السماء الدنيا: فيقول: \"لا يسأل عن عبادي غيري\"؛ لأنه ليس في ذلك ما يدفع التأويل المذكور\"!\nكذا قال الحافظ عفا الله عنه! فلقد سلك في كلامه هذا على الحديث مسلك أهل الأهواء والبدع من حيث الرواية والدراية. أما الرواية؛ فإنه سكت عن إسناد الحديثين؛ مع أنه يعلم مخالفتهما للروايات الثابتة عن النبي - ﷺ - في نزول الرب تعالى إلى السماء الدنيا، وقوله هو نفسه: \"هل من ... \"، لما رأى أن فيهما تقوية لتأويل المبتدعة للحديث.\nوأما الدراية؛ فلا يخفى ضعف بل بطلان التأويل المذكور إذا ما قورن بالروايات الصحيحة للحديث، التي منها رواية رفاعة التي أشار إليها ابن حجر، ولفظها:\n\"إذا مضى شطر الليل - أو قال: ثلثاه -؛ ينزل الله إلى سماء الدنيا، ثم يقول: لا أسال عن عبادي غيري: من ذا الذي يسألني فأعطيه، من ذا الذي يدهوني فأجيبه، من ذا الذي يستغفرني فأغفر له، حتى ينفجر الفجر\".\nفكيف لا يعكر على ذلك التأويل الذي ذكره قوله في هذا الحديث: \"ثم يقول: لا أسأل عن عبادي غيري\"! لأن ضمير قوله: \"ثم يقول\" بعود على تأيلهم، إلى الملك الذي زعموا أنه المفعول المحذوف؛ لضبطهم لفظ \"ينزل\" على","vol":"8","page":359},{"text":"البناء للمجهول؟! بل كيف لا ينافي هذا التأويل تمام الحديث في جميع طرقه وألفاظه التي ذكرت أن الله سبحانه هو الذي يقول: \"من ذا الذي يسألني فأعطيه ... إلخ\". فهل الملك هو الذي يعطي ويستجيب الدعاء ويغفر الذنوب؟! سبحانك هذا بهتان عظيم! ولقد أبطل التأويل المذكور شيخ الإسلام ابن تيمية رحمه الله تعالى من وجوه في كتابه \"حديث النزول\" (ص ٣٧-٤٢طبع المكتب الإسلامي)، منها ماأشرت إليه من أن الملك ليس له أن يقول ما ذكرناه من الحديث. وقال شيخ الإسلام عقبه:\n\"وهذا أيضًا مما يبطل حجة بعض الناس (كأنه يشير إلى ابن فورك)؛ فإنه احتج بما رواه النسائي في بعض طرق الحديث: \"أنه يأمر مناديًا فينادي\"؛ فإن هذا إن كان ثابتًا عن النبي - ﷺ -؛ فإن الرب يقول ذلك، ويأمر مناديًا بذلك، لا أن المنادي يقول: \"من يدعوني فأستجيب له؟ \"، ومن روى عن النبي - ﷺ - أن المنادي يقول ذلك؛ فقد علمنا أنه يكذب على رسول الله - ﷺ -؛ فإنه - مع أنه خلاف اللفظ المستفيض المتواتر الذي نقلته الأمة خلفًا عن سلف - فاسد في المعقول، يعلم أنه من كذب بعض المبتدعين، كما روى بعضهم: \"ينزل\" بالضم، وكما قرأ بعضهم: (وكلم الله موسى تكليمًا) (١)، ونحو ذلك من تحريفهم اللفظ والمعنى\".\nقلت: فقد أشار شيخ الإسلام رحمه الله تعالى إلى شكه في ثبوت رواية النسائي هذه، فهذا الشك من الشيخ، وسكوت الحافظ عليها، مما حملني على تحقيق القول فيها؛ لأن السكوت لا يجوز، والشك يشعر بأن الشيخ لم يكن على بينة من حالها، وإلا؛ لبادر إلى إنكارها. ولم يكن به من حاجة إلى الجمع بينها وبين اللفظ المحفوظ المستفيض.\n_________\n(١) كما في نقل الزمخشري (المعتزلي) في \" كشافه \" (١ / ٥٨٢)","vol":"8","page":360},{"text":"والأمر الآخر: أن الكوثري المشهور بعدائه الشديد للسنة وأهلها؛ قد ذكر في تعليقه على \"الأسماء والصفات\" (ص ٤٥٠) أن الحافظ عبد الحق قد صحح الحديث بهذا اللفظ. فأحببت أن أتثبت من أمرين:\nأولهما: هل هذا العزو لعبد الحق صحيح؟ فإن الكوثري لا يوثق بكثير مما ينقله؛ لأنه يدلس.\nوثانيهما: إذا كان العزو صحيحًا، فهل هو مصيب فيه أم لا؟\nفأقول: أما الأمر الثاني؛ فقد سبق بيانه بما لا تراه في غير هذا الموضع، وعرفت أن الحديث بهذا اللفظ منكر لا يصح.\nوأما الأمر الأول؛ فقد تبين لي أن العزو لا يصح أيضًا، إلا بشيء من الغفلة أو التدليس، وإليك البيان:\nاعلم أن الحديث أورده الحافظ عبد الحق في \"أحكامه\" (١)، ومنه عرفت إسناده كما سبق، فتمكنت بذلك من دراسته والكشف عن علته، ومن المعروف عند المشتغلين بالحديث - ومنهم الكوثري - أن الحديث الذي يورده عبد الحق في كتابه المذكور ساكتًا عليه فهو صحيح عنده؛ كما نص عليه، استجاز الكوثري أن يعزو إليه تصحيحه إياه، فغفل - وهذا ليس بعيدًا عنه -، أو دلس - وهذا ما عهدناه منه غير مرة -، وسواء كان هذا أو ذاك؛ فإن القاعدة المذكورة ليست على إطلاقها عند\n_________\n(١) منه نسخة في \" الظاهرية \" لكن عنوانها: \" الأحكام الكبرى \"، وهي عندي \" الوسطى \"؛ لأنها مجردة الأسانيد، أما \" الكبرى \"؛ ففيها الأسانيد من مسلم والدراقطني وغيرهما من المخرجين منهم إلى النبي - ﷺ -، يثبتها المؤلف كما وقعت في كتبهم. ولا مجال للقول الآن بأكثر من هذا.","vol":"8","page":361},{"text":"الحافظ الإشبيلي؛ فقد قال بعد ما نقلته عنه:\n\"والحديث السقيم أكثر من أن أتعرض له، أو أشتغل به، وبعض هذه الأحاديث المعتلة ورد من طريق واحدة، فذكرته منها، وربما بينته\".\nقلت: فأفاد بهذا النص، أنه قد يذكر الحديث المعلول؛ ولا يبين علته إلا نادرًا وفي حالة واحدة، وهي حين يكون من طريق واحدة وإسناد واحد فيذكره، ولا يبين علته، وقد يبين. فإذن؛ سوقه الحديث بإسناده عند مخرجه إشارة منه إلى أنه معلول، وهذا هو بعينه ما صنعه الحافظ الإشبيلي ﵀؛ فإنه ساق الحديث بإسناده عند النسائي كما تقدم، فكان ذلك دليلًا واضحًا عند العارفين باصطلاحه أنه معلول عنده، وذلك ينافي الصحة، لا سيما وقد أتبعه بسوقه لرواية مسلم عن أبي هريرة مرفوعًا باللفظ المحفوظ. فلو لم يذكر الحافظ هذا الاصطلاح في المقدمة؛ لكان سوقه حديث النسائي بإسناده وحديث مسلم بدون إسناده؛ أوضح إشارة للعاقل اللبيب أن الإسناد علة، فتنبه لها (١) . فكيف وهو قد لفت النظر إلى هذا تصريحًا في المقدمة؟!!\nفتجاهل هذا كله الكوثري، وعزا إلى الحافظ تصحيحه للحديث، وليس كذلك، بل هو عنده معلول، كما بينت، وكشفنا لك عن العلة فيما سبق من هذا التخريج. والله تعالى هو الموفق لا رب سواه.\nثم اعلم أن نزول الرب ﷾ إلى السماء الدنيا كل ليلة، هو صفة\n_________\n(١) قلت: وهذا ما صنعه الحافظ في \" مختصر الأحكام \" (ق ٦٠ / ٢) فإنه ساق الحديث بإسناد النسائي على خلاف عادته، ثم ساق حديث مسلم. ويؤكد لك ما ذكرته أن الحافظ في كتابه الثالث: \" التهجد \" (ق ١٢٩ / ٢) حذف هذا الحديث المعلول، مع أنه ساق اللفظ المحفوظ بأربع روايات عند مسلم.","vol":"8","page":362},{"text":"من صفات أفعاله ﷿؛ كاستوائه على عرشه، ومجيئه يوم القيامة، الثابتين في نصوص القرآن الكريم، يجب الإيمان والإذعان له على ما يليق بذاته تعالى؛ دون تعطيل أو تشبيه؛ إذ الصفة يقال فيها ما يقال في ذاته تعالى؛ فكما أننا نؤمن بذاته دون أن نكيفها، فكذلك نؤمن بصفاته كلها - ومنها النزول وغيره - دون أن نكفيها، فمن نفى نزوله تعالى حقيقة على ما يليق به بطريق التأويل؛ لزمه أن ينفي وجود ذات الله تعالى بنفس الطريق، وإلا؛ فهو متناقض؛ كما حققه شيخ الإسلام ابن تيمية في عديد من كتبه مثل \"شرح حديث النزول\"، و\"التدمرية\"، و\"الحموية\" ونحوها.\nويعجبني بهذه المناسبة ما ذكره البيهقي في \"الأسماء\" (ص ٤٥٣) بعد أن روى عن عبد الله بن المبارك أنه سئل: كيف ينزل؟ قال: ينزل كما يشاء. قال: قال أبو سليمان ﵀ (يعني الخطابي):\n\"وإنما ينكر هذا وما أشبهه من الحديث من يقيس الأمور في ذلك بما شاهده من النزول؛ الذي هو نزلة من أعلى إلى أسفل، وانتقال من فوق إلى تحت، وهذا صفة الأجسام والأشباح، فأما نزول من لا يستولي عليه صفات الأجسام؛ فإن هذه المعاني غير متوهمة فيه، وإنما هو خبر عن قدرته ورأفته بعباده، وعطفه عليهم، واستجابته دعاءهم، ومغفرته لهم، يفعل ما يشاء، لا يتوجه على صفاته كيفية؛ ولا على أفعاله كمية. سبحانه (ليس كمثله شيء وهو السميع البصير) . قال: وهذا من العلم الذي أمرنا أن نؤمن بظاهره، وأن لا نكشف عن باطنه، وهو من جملة المتشابه. ذكره الله في كتابه فقال: (هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات) الآية؛ فالمحكم منه يقع به العلم الحقيقي والعمل، والمتشابه يقع به الإيمان والعلم الظاهر، ويوكل باطنه إلى","vol":"8","page":363},{"text":"الله ﷿، وهو معنى قوله: (وما يعلم تأويله إلا الله)، وإنما حظ الراسخين أن يقولوا: (آمنا به كل من عند ربنا) . وكذلك ما جاء من هذا الباب في القرآن؛ كقوله ﷿: (هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة وقضي الأمر)، وقوله: (زجاء ربك والملك صفًا صفًا)، والقول في جميع ذلك عند علماء السلف هو ما قلناه\".\nإذا عرفت هذا؛ فعليك بطريقة السلف؛ فإنها أعلم وأحكم وأسلم، ودع طريقة التأويل التي عليها الخلف الذين زعموا: \"أن طريقة السلف أسلم، وطريقة الخلف أعلم وأحكم\"؛ فإنه باطل من القول، وفيه ما لا يخفى من نسبة الجهل إلى السلف، والعلم إلى الخلف!! وسبحان الله كيف يصدر مثل هذا القول ممن يؤمن بفضائل السلف التي لا تخفى على أحد، وراجع بيان بطلان هذا القول في كتب ابن تيمية، أو في مقدمتي لـ \"مختصر العلو للعلي العظيم\" للحافظ الذهبي؛ باختصاري وتقدمتي التي أنا على وشك الانتهاء منها بفضله تعالى وكرمه.\nثم طبع والحمد لله سنة (١٤٠١) في المكتب الإسلامي ببيروت.\n(تنبيه): علق الدكتور فاروق حمادة على الحديث في \"عمل اليوم والليلة\" (ص ٣٤٠)، فقال:\n\"وأخرجه عبد الرزاق في \"المصنف\" ١١/ ٤٤٤\".\nوهذا التخريج؛ تعليقه على هذا الحديث المنكر، وهو خطأ محض - وأرجو أن لا يكون مقصودًا وتدليسًا من هذا الدكتور - وذلك؛ لأن الحديث المشار إليه في \"المصنف\" من طريق ابن شهاب الزهري قال: أخبرني أبو سلمة بن عبد الرحمن والأغر أبو عبد الله صاحبا أبي هريرة: أن أبا هريرة أخبرهما، عن رسول الله - ﷺ -","vol":"8","page":364},{"text":"قال: ... فذكر الحديث باللفظ المحفوظ في \"الصحيحين\" وغيرهما، كما سبقت الإشارة إليه، وهو المخرج في \"الإرواء\" بالرقم المذكور آنفًا من الطريق الأولى عن أبي هريرة عن ابن شهاب به؛ إلا أنه لم يذكر في سنده أبا سعيد الخدري (ج ٢/ ١٩٥-١٩٦) . فهذا لفظ وطريق غير لفظ وطريق حديث الترجمة، فهل خفي ذلك على الدكتور، أم تجاهله لغاية في نفسه! أرجو أن يكون الأمر الأول، ولكن كيف يمكن هذا وهو قد علق أيضًا على اللفظ المحفوظ عن الزهري وقد أخرجه النسائي أيضًا برقم (٤٨٠)؛ فقال الدكتور:\n\"هذه الرواية موافقة لمسلم والبخاري وعبد الرزاق في \"المصنف\" ١٠/ ٤٤٤\".\nفكيف يصح عزو اللفظ المنكر واللفظ المحفوظ مع اختلاف إسناديهما إلى \"مصنف عبد الرزاق\"؛ وهو إنما رواه بالسند الصحيح باللفظ المحفوظ، وهل يمكن أن تخفى هذا على الدكتور؟! .\nوأريد هنا - أيضًا - أن أكشف عن تدجيل أحد المعلقين على كتاب ابن الجوزي \"دفع شبه التشبيه\"؛ وهو الذي لقبه أحدهم بحق بـ \"السخاف\"؛ فإنه تجاهل الطرق المتواترة في \"الصحيحين\" وغيرهما؛ المتفقة على أن الله ﷿ هو الذي ينزل، وهو الذي يقول: \"من يدعوني.. من يستغفرني.. من يسألني\"؛ فعطل هذه الدلالة القاطعة الصريحة بقوله (ص ١٩٢): إن المراد بالحديث أن الله ينزل ملكًا! تقليدًا منه لابن حجر في \"الفتح\" (٣/ ٣٠)، وقوى ذلك برواية النسائي المنكرة هذه، ولو أن هذا المتجاهل اكتفى في التقليد على ما في \"الفتح\"؛ لهان الأمر بعض الشيء، ولكنه أخذ يرد علي بالباطل تضعيفي لرواية النسائي هذه؛ بتحريفه لكلامي أولًا، وبالافتراء علي ثانيًا؛ فاسمع إليه كيف يقول:","vol":"8","page":365},{"text":"\"وقد زعم أن حفص بن غياث تغير حفظه قليلًا\". فأقول غاضًا النظر عن مناقشته في قوله: \"زعم\"!\nأولًا: قوله: \"رواية حفص عن الأعمش كانت في كتاب..\" إلخ. تدليس خبيث على القراء، وكذب على الحافظ المزي والحافظ العسقلاني؛ فإن الذي في \"تهذيبيهما\": \"أنه كان عند عمر بن حفص كتاب أبيه عن الأعمش\"! فهذا شيء، وكون حديثه هذا المنكر كان في كتابه شيء آخر، كما لا يخفى على القراء.\nثانيًا: قوله: \"فلا يضرها اختلاط حفص بأخرة على تسليم وقوعه\"!\nفأقول: يلاحظ أنه بتغيير لفظة \"الاختلاط\" مكان قولي: \"تغير\"، يدل على شيئين أحلاهما مر:\nالأول: أنه لا يفرق بين اللفظين، وأن حكم من تغير من الثقات حكم من اختلط منهم عنده، وهذا هو اللائق بجهله وتعلقه بهذا العلم!! والواقع أن التغير ليس جرحًا مسقطًا لحديث من وصف به، بخلاف من وصف بالاختلاط، والأول يقبل حديث من وصف به؛ إلا عند الترجيح كما هنا، وأما من وصف بالاختلاط؛ فحديثه ضعيف؛ إلا إذا عرف أنه حدث به قبل الاختلاط.\nوالآخر: أنه تعمد التغيير المذكور تضليلًا وتمهيدًا للاعتذار عن قوله: \"على تسليم وقوعه\"!","vol":"8","page":366},{"text":"فإذا تنبه لتلاعبه بالألفاظ وقيل له: كيف تنكر تغيره وفي \"التهذيبين\" نقول صريحة عن الأئمة بوصفه بذلك؟ أجاب: بأنني عنيت الاختلاط وهذا غير مسلم به!\nوإذا قيل له: البحث في التغير - وهذا مما يمكن إنكاره -؛ قال: قد أجبت عنه بأن الحديث في كتاب حفص!! وقد يبدو أن هذا الكلام فيه تكلف ظاهر في تأويل تغييره المذكور، فأقول: هو كذلك، ولكنه لا بد من هذا عند افتراض أنه تعمد التغيير، وإلا؛ فالاحتمال أنه أتي من قبل جهله هو الوجه.\nرابعًا: لو فرض أن حفص بن غياث لم يرم بالتغير وكان كسائر الثقات الذين لم يرموا بجرح مطلقًا؛ فحينئذ يرد حديثه هذا بالشذوذ؛ لمخالفته لأولئك الثقات الستة الذين رووه بنسبة النزول إلى الله صراحة، وقوله ﷿: \"من يدعوني.. من يستغفرني..\" إلخ.\nراجع: \"تفسير القرطبي\" (٤/ ٣٩)، و\"أقاويل الثقات\" (ص ٢٠٥) .\n<span data-type=\"title\" id=toc-3909>٣٨٩٨ </span>- (إن شئت أسمعتك تضاغيهم في النار. يعني: أطفال المشركين) .\nموضوع\nأخرجه أحمد (٦/ ٢٠٨) عن أبي عقيل يحيى بن المتوكل، عن بهية، عن عائشة:\nأنها ذكرت لرسول الله - ﷺ - أطفال المشركين، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ بهية - بالتصغير - لا تعرف.\nويحيى بن المتوكل؛ متفق على تضعيفه، بل قال عمرو بن علي الفلاس:\n\"فيه ضعف شديد\". وقال ابن حبان:","vol":"8","page":367},{"text":"\"ينفرد بأشياء ليس لها أصول، لا يرتاب الممعن في الصناعة أنها معمولة\".\nقلت: فقول الحافظ فيه في \"التقريب\": \"ضعيف\" فيه قصور، بل هو أسوأ من ذلك، والصواب قوله في \"الفتح\" (٣/ ١٩٥-بولاق\" بعد أن ساق الحديث:\n\"وهو حديث ضعيف جدًا؛ لأن في إسناده أبا عقيل مولى بهية؛ وهو متروك\".\nوقال شيخ الإسلام ابن تيمية في \"منهاج السنة\" (٢/ ٢٣٣-٢٣٤- دار العروبة) بعد أن ذكر الحديث بنحوه:\n\"وهذا الحديث كذب موضوع عند أهل الحديث، ومن هو دون أحمد من أئمة الحديث يعرف هذا فضلًا عن مثل أحمد\".\nقلت: وإنما جزم شيخ الإسلام بوضعه - وإن كان السند لا يقتضي ذلك -؛ لمنافاة متنه للمقطوع به في الإسلام من الأدلة الكثيرة القاضية بعدم التكليف إلا بعد البلوغ، وقيام الحجة؛ كما في قوله تعالى: (وما كنا معذبين حتى نبعث رسولًا) [الإسراء: ١٥]، وقوله - ﷺ -: \"رفع القلم عن ثلاث: عن الصبي حتى يبلغ ... \" الحديث (١) .\n(تنبيه): ذكر شيخ الإسلام ابن تيمية هذا الحديث من مسند خديجة ﵂، ولم أقف عليه عنها، وإنما رواه عبد الرزاق من طريق أبي معاذ، عن الزهري، عن عروة، عن عائشة قالت: سألت خديجة النبي - ﷺ - عن أولاد المشركين؟ فقال: \"هم مع آبائهم ... \" الحديث، وليس فيه التصريح بأنهم في النار. قال الحافظ (٣/ ١٩٦):\n\"وأبو معاذ هو سليمان بن أرقم، وهو ضعيف\".\n_________\n(١) وهو حديث صحيح، مخرج في \" الإرواء \" (٢٩٧) وغيره.","vol":"8","page":368},{"text":"ثم إن حديث الترجمة ذكره الحافظ من رواية أحمد بلفظ أتم مما تقدم عنه، فإنه قال:\n\"وروى أحمد من حديث عائشة: سألت رسول الله - ﷺ - عن ولدان المسلمين؟ قال: \"في الجنة\". وعن أولاد المشركين؟ قال: \"في النار\". فقلت: \"يا رسول الله! لم يدركوا الأعمال؟! قال: ربك أعلم بما كانوا عاملين، لو شئت أسمعتك تضاغيهم في النار\".\nولم أره في \"مسند أحمد\" بهذا التمام، وظني أنه في \"الكامل\" لابن عدي، فليراجع في ترجمة ابن المتوكل هذا، فإن نسخة الظاهرية منه فيها خرم.\n<span data-type=\"title\" id=toc-3910>٣٨٩٩ </span>- (إن الجنة عرضت علي، فلم أر مثل ما فيها، وإنها مرت بي خصلة من عنب، فأعجبتني، فأهويت إليها لآخذها، فسبقتني، ولو أخذتها لغرستها بين ظهرانيكم حتى تأكلوا من فاكهة الجنة، واعلموا أن الكمأة دواء العين، وأن العجوة من فاكهة الجنة، وأن هذه الحبة السوداء التي تكون في الملح؛ اعلموا أنها دواء من كل داء إلا الموت) .\nضعيف الإسناد\nأخرجه أحمد (٥/ ٣٥١): حدثنا محمد بن عبيد: حدثنا صالح - يعني: ابن حيان - عن ابن بريدة، عن أبيه: أنه كان مع رسول الله - ﷺ - في اثنين وأربعين من أصحابه، والنبي - ﷺ - يصلي في المقام وهم خلفه جلوس ينتظرونه، فلما صلى أهوى فيما بينه وبين الكعبة كأنه يريد أن يأخذ شيئًا، ثم انصرف إلى أصحابه، فثاروا، وأشار إليهم أن اجلسوا، فجلسوا، فقال: \"رأيتموني حين فرغت من صلاتي أهويت فيما بيني وبين الكعبة كأني أريد أن آخذ شيئًا؟ \"، قالوا: نعم يا رسول الله، قال: ... فذكره.","vol":"8","page":369},{"text":"وهذا إسناد ضعيف، رجاله كلهم ثقات رجال الستة غير صالح بن حيان وهو القرشي الكوفي؛ وهو ضعيف؛ كما في \"التقريب\".\nوقد رواه عنه مختصرًا زهير بن معاوية، فانقلب عليه اسمه، فقال: عن واصل ابن حيان البجلي: حدثني عبد الله بن بريدة به. فانظر (الكمأة دواء العين) تحت الحديث (٨٦٣) من \"الصحيحة\".\nوقد أورده الهيثمي في \"المجمع\" بهذا التمام، ثم قال (٥/ ٨٧):\n\"رواه أحمد، ورجاله رجال الصحيح؛ إلا أن الإمام أحمد قال: سمع زهير من واصل بن حيان وصالح بن حيان، فجعلهما واصلًا (١) .\nقلت: واصل ثقة، وصالح بن حيان ضعيف، وهذا الحديث من رواية واصل في الظاهر، والله أعلم. وقد رواه باختصار من رواية صالح أيضًا\".\nقلت: هذه الرواية المختصرة ليست من رواية صالح عند أحمد، بل هي رواية زهير المعلة عن واصل بن حيان، واستظهاره أن الحديث من رواية واصل الثقة خلاف الظاهر عندي؛ فإن الذي قال \"عن واصل\" إنما هو زهير بن معاوية، وقد حكموا بخطئه؛ كما بينت ذلك في المكان المشار إليه من \"الصحيحة\".\n<span data-type=\"title\" id=toc-3911>٣٩٠٠ </span>- (إن الحجامة أفضل ما تداوى به الناس) .\nضعيف\nأخرجه الحاكم (٤/ ٢٠٩) عن زيد بن أبي أنيسة، عن محمد بن قيس: حدثنا أبو الحكم البجلي - وهو عبد الرحمن بن أبي نعم - قال: دخلت على أبي هريرة - ﵁ - وهو يحتجم، فقال لي: يا أبا الحكم! احتجم، فقلت: ما احتجمت قط، قال: أخبرني أبو القاسم - ﷺ -: أن جبريل ﵇ أخبره ... به.\n_________\n(١) تنظر كلمة ابن معين - في هذا - في \" تهذيب التهذيب \".","vol":"8","page":370},{"text":"وقال: صحيح على شرط الشيخين، ووافقه الذهبي، كذا قالا!\nوقد أورد الهيثمي الحديث في \"المجمع\" (٥/ ٩١) وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن قيس النخعي؛ ذكره ابن أبي حاتم ولم يجرحه ولم يوثقه، وبقية رجاله رجال الصحيح\".\nوقال ابن حبان في \"الثقات\":\n\"يخطىء ويخالف\".\nقلت: فهو - على هذا - ضعيف.\n<span data-type=\"title\" id=toc-3912>٣٩٠١ </span>- (أوحى الله تعالى إلى موسى ﵇: من داوم على قراءة آية الكرسي دبر كل صلاة؛ أعطيته أجر المتقين وأعمال الصديقين) .\nمنكر جدًا\nرواه الثعلبي في \"تفسيره\" من حديث أنس بن مالك ﵁؛ كما في \"شرح البخاري\" للعيني (٣/ ٢٠٤) .\nقلت: وسكت عليه! ولوائح الوضع ظاهرة عليه في نقدي.\nثم رأيت الحديث قد أورده ابن كثير في \"التفسير\" (١/ ٣٠٧)، فقال: قال ابن مردويه: حدثنا محمد بن الحسن بن زياد المقرىء بسنده، عن أبي موسى، عن النبي - ﷺ - نحوه. وقال ابن كثير:\n\"وهذا حديث منكر جدًا\".\nقلت: وآفته محمد بن الحسن هذا - وهو أبو بكر النقاش المفسر -، وهو كذاب كما في \"الميزان\" و\"اللسان\"، يرويه بإسناد له، عن زياد بن إبراهيم: أخبرنا أبو","vol":"8","page":371},{"text":"حمزة السكري، عن المثنى، عن قتادة، عن الحسن عنه.\nوزياد هذا؛ لم أعرفه.\nثم رأيت الحديث قد أخرجه الديلمي في \"مسند الفردوس\" (١/ ١٦٥/ ٢) من طريق أخرى، عن زياد النميري: حدثنا أبو حمزة به.\nوزياد النميري من طبقة التابعين مع ضعف فيه؛ فما أظنه إلا محرفًا.\nلكن المثنى بن الصباح ضعيف مختلط، فإن سلم ممن دونه فهو الآفة.\nوأخرجه ابن عدي في \"الكامل\" (٣/ ٤١) في ترجمة خالد بن الحسين أبي الجنيد الضرير البغدادي قال: حدثنا حماد الربعي، عن أبي الزبير، عن جابر مرفوعًا به، وله عنده تتمة.\nوروى ابن عدي، عن يحيى بن معين قال:\n\"أبو الجنيد الضرير؛ ليس بثقة\".\nثم ساق له أحاديث هذا أحدها، ثم قال:\n\"وله غيرها، وعامتها عن الضعفاء، أو قوم لا يعرفون، فالبلاء منه أو من غيره\".\nوحماد الربعي؛ من أولئك المجاهيل الذين أشار إليهم ابن عدي. وقال الذهبي في \"الميزان\" و\"الضعفاء\":\n\"لا يعرف\".\nوفي الباب حديث آخر جيد خرجته في \"الصحيحة\" (٩٧٢) .","vol":"8","page":372},{"text":"<span data-type=\"title\" id=toc-3913>٣٩٠٢ </span>- (يا أيها الناس! ما بالكم أسرعتم في حظائر يهود! ألا لا تحل أموال المعاهدين إلا بحقها، وحرام عليكم حمر الأهلية والإنسية، وخيلها وبغالها، وكل ذي ناب من السباع، وكل ذي مخلب من الطير) .\nضعيف\nأخرجه أبو داود (٢/ ١٤٤)، وأحمد (٤/ ٩٠) واللفظ له من طريق محمد بن حرب الخولاني: حدثني أبو سلمة سليمان بن سليم، عن صالح بن يحيى ابن المقدام، عن ابن المقدام، عن جده المقدام بن معدي كرب قال: غزوت مع خالد بن الوليد الصائفة، فقرم أصحابي إلى اللحم، فقالوا: أتأذن أن نذبح رمكة له؟ قال: فحبلوها، فقلت: مكانكم حتى آتي خالد بن الوليد فأسأله عن ذلك، فأتيته فأخبرته خبر أصحابي، فقال:\nغزوت مع رسول الله - ﷺ - غزوة خيبر؛ فأسرع الناس في حظائر يهود، فقال: يا خالد! ناد في الناس: إن الصلاة جامعة، لا يدخل الجنة إلا مسلم\"، ففعلت فقام في الناس، فقال: ... فذكره.\\\nوهذا سند ضعيف؛ من أجل يحيى بن المقدام. قال البخاري:\n\"فيه نظر\"، وقال ابن حبان في \"الثقات\":\n\"يخطىء\"، وفي \"التقريب\":\n\"لين\".\nوالحديث أخرجه الطبراني في \"معجمه\" أيضًا، عن أبي سلمة به. وأخرجه أيضًا، عن سعيد بن غزوان، عن صالح به؛ كما في \"نصب الراية\" (٤/ ١٩٦) .\nورواه الدارقطني في \"سننه\" (٥٤٦) عن ثور بن يزيد، عن صالح بن يحيى به","vol":"8","page":373},{"text":"نحوه. وروى عن موسى بن هارون أنه قال:\n\"لا يعرف صالح بن يحيى ولا أبوه إلا بجده، وهذا حديث ضعيف\". وقال الواقدي:\n\"لا يصح هذا؛ لأن خالدًا أسلم بعد فتح خيبر\".\nقلت: ولهذه القصة شاهد في الجملة فانظر: \"أيحسب أحدكم متكئًا\"، وراجع أيضًا: \"منعني ربي\".\n<span data-type=\"title\" id=toc-3914>٣٩٠٣ </span>- (قل: أعوذ بالله من الشيطان الرجيم؛ فإني قرأت على جبريل: أعوذ بالله السميع العليم، فقال لي: قل: أعوذ بالله من الشيطان الرجيم، ثم قال لي جبريل: هكذا أخذت عن ميكائيل، وأخذها ميكائيل عن اللوح المحفوظ) .\nضعيف\nأخرجه ابن الجوزي في \"مسلسلاته\" (ق ١٤/ ٢)، وعنه الجزري في \"النشر في القراءات العشر\" (١/ ٢٤٤-٢٤٥) من طريق أبي عصمة محمد بن أحمد السجزي قال: قرأت على أبي محمد عبد الله بن عجلان بن عبد الله الزنجاني: أعوذ بالله السميع العليم، فقال لي: قل: أعوذ بالله من الشيطان الرجيم؛ فإني قرأت على أبي عثمان سعيد بن عبد الرحمن الأهوازي: أعوذ بالله السميع العليم، فقال لي: قل: أعوذ بالله من الشيطان الرجيم؛ فإني قرأت على محمد بن عبد الله بن بسطام: أعوذ بالله السميع العليم، فقال لي: قل: أعوذ بالله من الشيطان الرجيم؛ فإني قرأت على يعقوب بن إسحاق الحضرمي (قلت: فذكر إسناده مسلسلًا بقراءة: أعوذ بالله السميع العليم، والأمر بقراءة: أعوذ بالله من الشيطان الرجيم): قرأت على سلام أبي المنذر: قرأت على عاصم بن أبي","vol":"8","page":374},{"text":"النجود: قرأت على زر بن حبيش: قرأت على عبد الله بن مسعود، فقال لي: قرأت على رسول الله - ﷺ -: أعوذ بالله السميع العليم، فقال لي: ... فذكره.\nوأخرجه الشيخ محمد بن عبد الباقي الأيوبي في \"المناهل المسلسلة\" (ص ٧٦-٧٨)، والشيخ عبد الحفيظ الفاسي في \"الآيات البينات في شرح وتخريج الأحاديث المتسلسلات\" (ص ٩٥-٩٦) من طريق أبي إسحاق إبراهيم بن محمد الثعلبي: قرأت على أبي الفضل محمد بن جعفر الخزاعي: قرأت على أبي الحسين عبد الرحمن بن محمد بالبصرة: قرأت على أبي محمد عبد الله بن عجلان الزنجاني به. وعلقه الجزري فقال (١/ ٢٤٣):\n\"وقد روى أبو الفضل الخزاعي، عن المطوعي، عن الفضل بن الحباب، عن روح بن المؤمن ... \"، وقال الجزري عقبه:\n\"حديث غريب جيد الإسناد من هذا الوجه\".\nقلت: هذا مسلم لو سلم ممن دون الفضل بن الحباب، وليس كذلك؛ فإن المطوعي متكلم فيه، واسمه الحسن بن سعيد بن جعفر أبو العباس، قال الذهبي في \"الميزان\":\n\"حدث عنه أبو نعيم الحافظ، وقال: في حديثه وفي روايته لين. وقال أبو بكر بن مردويه: ضعيف\".\nوساق له الحافظ في \"اللسان\" حديثًا، وبين أنه أخطأ في إسناده مرتين، فراجعه، وذكر أنه كان رأسًا في القراءات، وقد ترجمه الجزري في \"غاية النهاية في طبقات القراء\"، وقال (١/ ٢١٣):\n\"إمام عارف، ثقة في القراءة\".","vol":"8","page":375},{"text":"فأشار إلى أنه ليس ثقة في الرواية، وهو ما صرح به أبو نعيم وابن مردويه كما تقدم، فلا تنافي بين قول الجزري وقوليهما، خلافًا لما ظنه الأيوبي في \"مناهله\".\nعلى أنه قد فاته أن الراوي عنه ضعيف أيضًا، وهو أبو الفضل الخزاعي، واسمه محمد بن جعفر بن عبد الكريم بن بديل؛ أورده الذهبي أيضًا، فقال:\n\"ألف كتابًا في قراءة أبي حنيفة، فوضع الدارقطني خطه بأن هذا موضوع لا أصل له. وقال غيره: لم يكن ثقة\".\nوقال الخطيب في \"تاريخه\" (٢/ ١٥٨):\n\"كان أبو الفضل الخزاعي شديد العناية بعلم القراءات، ورأيت له مصنفًا يشتمل على أسانيد القراءات المذكورة، فيه عدة من الأجزاء، فأعظمت ذلك واستنكرته، حتى ذكر لي بعض من يعتني بعلوم القراءات أنه كان يخلط تخليطًا قبيحًا، ولم يكن على ما يرويه مأمونًا. وحكى لي القاضي أبو العلاء الواسطي عنه أنه وضع كتابًا في الحروف، ونسبه إلى أبي حنيفة. قال أبو العلاء: فأخذت خط الدارقطني وجماعة من أهل العلم كانوا في ذلك الوقت؛ بأن ذلك الكتاب موضوع لا أصل له، فكبر عليه ذلك وخرج من بغداد إلى الجبل. ثم بلغني بعد أن حاله اشتهرت عند أهل الجبل، وسقطت هناك منزلته\".\nولم يعبأ بهذا كله العلامة الجزري، فوثق الخزاعي، وليس له ذلك، بعدما علمت من حاله وتخليطه واستنكار الخطيب عليه، ونسبة أبي العلاء الواسطي وغيره إياه إلى الوضع على أبي حنيفة، وأما قول الجزري:\n\"قلت: لم تكن عهدة الكتاب عليه، بل على الحسن بن زياد كما تقدم (يعني في ترجمته الحسن هذا، وهو اللؤلؤي: ج١ص٢١٣)، وإلا؛ فالخزاعي إمام جليل من أئمة القراء الموثوق بهم. والله أعلم\".","vol":"8","page":376},{"text":"وأقول: هذا تكلف ظاهر في الدفاع عن الرجل؛ لأن الحمل في الكتاب على اللؤلؤي؛ كان يفيد في تبرئة الخزاعي من عهدته لو أنه كان في كلام الواسطي بيان أنه من روايته عنه، أما والأمر ليس كذلك؛ فلا فائدة من الحمل فيه على اللؤلؤي، بل هذا يحمل عهدة كتابه، والخزاعي يحمل عهدة كتابه الذي وضعه هو على أبي حنيفة، ولو الأمر كما أراده الجزري؛ لكان الخزاعي نفسه تبرأ من عهدة الكتاب وألصقها باللؤلؤي الذي زعم الجزري أنه رواه عنه، ولم يكن به حاجة أن يفر من بغداد إلى الجبل.\nومما يدلك على ضعف هذا الرجل واستكثاره من الأسانيد؛ أنه رواه مرة عن المطوعي بإسناده المتقدم، ومرة أخرى قال: قرأت على أبي الحسين عبد الرحمن ابن محمد بسنده المتقدم أيضًا؛ من رواية أبي إسحاق الثعلبي عنه. ومن أبو الحسين هذا؟ الله أعلم به.\nفإن قيل: قد تابعه أبو عصمة محمد بن أحمد السجزي؛ كما في رواية ابن الجوزي المذكورة في أول هذا التخريج.\nفأقول: لا قيمة لمثل هذا المتابعة؛ لأن أبا عصمة هذا مجهول لم نجد له ترجمة في شيء من المصادر التي تحت أيدينا.\nومثله: أبو عثمان سعيد بن عبد الرحمن الأهوازي، ومحمد بن عبد الله ابن بسطام؛ لم أعرفهما.\nوأما أبو محمد عبد الله بن عجلان بن عبد الله الزنجاني؛ فقد أورده الجزري في \"طبقاته\" (١/ ٤٣٣) من رواية الحسين بن محمد بن حبش فقط عنه، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول أيضًا.","vol":"8","page":377},{"text":"وجملة القول؛ أن الحديث ضعيف؛ لأن مدار الطريق الأولى على مجهولين، والطريقين الأخريين على أبي الفضل الخزاعي وهو متهم، كما تقدم، فلا يصلح شاهدًا للطريق الأولى، فلا يغتر أحد بقول الفاسي وغيره؛ أن طرقه تقوت بتعددها؛ لأن شرط التقوية بكثرة الطرق مفقود هنا لوجهين:\nالأول: أنه لا طرق هنا، وإنما هما طريقان فقط؛ كما تبين من هذا التخريج.\nوالآخر: أن من شروط التقوية؛ أن لا يشتد الضعف، وهذا منفي هنا لما عرفت من حال الخزاعي. والله تعالى هو الموفق لا رب سواه.\n(تنبيه): سلام أبو المنذر الذي في إسناد هذا الحديث؛ هو ابن سليمان المزني أبو المنذر القارىء النحوي؛ وهو حسن الحديث، وقع في رواية الجزري في موضعين منه \"سلام بن المنذر\"، وهو خطأ مطبعي؛ فقد ترجمه في محله منه (١/ ٣٠٩) على الصواب، لكن وقع فيه وصفه بـ (الطويل)، وهذا خطأ منه، بدليل أنه قال فيه: \"ثقة جليل، ومقرىء كبير\". والطويل ليس كذلك؛ بل هو متروك، ثم إن الصواب في اسم والد الطويل أنه (سلم) كما جزم به الحافظ في \"التهذيب\".\nوذكر في ترجمة الأول عن ابن حبان أنه قال:\n\"وليس هذا بسلام الطويل؛ ذاك ضعيف، وهذا صدوق\".\nولهذا؛ رأيت التنبيه على ذلك. والله ﵎ الموفق.\n<span data-type=\"title\" id=toc-3915>٣٩٠٤ </span>- (كان إذا انصرف من صلاته مسح جبهته بيده اليمنى وقال: باسم الله الذي لا إله إلا هو عالم الغيب والشهادة الرحمن الرحيم، اللهم! أذهب عني الهم والحزن) .\nضعيف\nأخرجه أسلم الواسطي في \"تاريخه\" (ص ١٦١) عن محمد بن يزيد،","vol":"8","page":378},{"text":"عن عنبسة بن عبد الواسطي، عن عمرو بن قيس قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف مرسل، وعمرو بن قيس جمع من التابعين فمن دونهم، ولم أعرف هذا من بينهم.\nوعنبسة بن عبد الواسطي؛ لم أجده.\nوالحديث أسنده ابن السني في \"عمل اليوم والليلة\" (١١٠) من طريق سلام المدائني، عن زيد العمي، عن معاوية بن قرة، عن أنس بن مالك مرفوعًا به.\nوهذا إسناد هالك؛ سلام بالتشديد - وهو ابن سلم الطويل المدائني -؛ متروك متهم بالكذب والوضع.\n<span data-type=\"title\" id=toc-3916>٣٩٠٥ </span>- (عليكم بالصدق؛ فإنه باب من أبواب الجنة، وإياكم والكذب؛ فإنه باب من أبواب النار) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١١/ ٨٢) من طريق عبد الرحمن بن عمرو بن جبلة: حدثنا حبيب بن مزيد الشني قال: حدثني ربيعة بن مرداس قال: سمعت عمرو بن يزيد يقول: سمعت أبا بكر يقول: ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن جبلة هذا؛ قال أبو حاتم:\n\"كان يكذب\"، وضرب على حديثه. وقال الدارقطني:\n\"متروك يضع الحديث\".\nومن بينه وبين أبي بكر؛ لم أعرفهم.\nوقد ثبت الحديث من طرق عن أبي بكر الصديق ليس فيها ذكر الأبواب، وإنما بلفظ: \"في الجنة\"، و: \"في النار\"، وهي مخرجة في \"الروض النضير\" رقم (٩١٧) .","vol":"8","page":379},{"text":"<span data-type=\"title\" id=toc-3917>٣٩٠٦ </span>- (عليكم بالقرآن؛ فإنه كلام رب العالمين، هو....... (١)، واعتبروا بأمثاله) .\nموضوع\nأخرجه الديلمي (٢/ ٢٨٠) عن محمد بن يونس: حدثنا غانم بن الحسين بن صالح السندي: حدثنا مسلم بن خالد المكي، عن جعفر بن محمد، عن أبيه، عن جابر مرفوعًا.\nثم أخرجه، وابن المحب محمد بن أحمد في كتاب \"صفات رب العالمين\" (١٩/ ١) من طريق أخرى، عن محمد بن يونس: حدثنا غانم بن الحسين بسند الذي قبله؛ إلا أنه قال: عن جابر، عن علي بن أبي طالب مرفوعًا بلفظ:\n\"عليكم بالقرآن، فاتخذوه إمامًا وقائدًا؛ فإنه كلام رب العالمين الذي بدأ منه، وإليه يعود\".\nقلت: محمد بن يونس هذا هو الكديمي؛ وهو كذاب وضاع.\n_________\n(١) هنا جملة غير مقروءة. (الناشر)","vol":"8","page":380},{"text":"<span data-type=\"title\" id=toc-3918>٣٩٠٧ </span>- (عليكم بالقناعة، فإن القناعة مال لا ينفد) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" عن جابر بن عبد الله مرفوعًا، وقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٢٥٦):\n\"وفيه خالد بن إسماعيل المخزومي؛ وهو متروك\". قال المناوي:\n\"ومن ثم قال الذهبي: وإسناده واه\".\nقلت: وخالد هذا؛ متهم بالوضع، ووصفه الذهبي في \"الكنى\" بـ \"الكذاب\".","vol":"8","page":380},{"text":"وللشطر الثاني منه طريق آخر مثل هذا في شدة الضعف، يرويه عبد الله بن إبراهيم بن أبي عمرو المدني: حدثني المنكدر بن محمد بن المنكدر، عن أبيه، عن جابر به.\nأخرجه ابن أبي الدنيا في \"الجزء الثاني من القناعة\" (ق ٦٠/ ٢)، والعقيلي في \"الضعفاء\" (١٩٧)، وابن شاهين في \"الترغيب\" (ق ٣٠٠/ ١)، وأبو عبد الله الفلاكي في \"الفوائد\" (٩٠/ ٢)، وأبو القاسم القشيري في \"الأربعين\" (١٥٤/ ٢)، والبيهقي في \"الزهد\" (٨٨/ ١٠٤)، وقال العقيلي:\n\"عبد الله بن إبراهيم الغفاري كان يغلب على حديثه الوهم، وفيه رواية من وجه آخر فيها لين أيضًا\".\nقلت: بل الغفاري هذا متروك، ونسبه ابن حبان إلى الوضع؛ كما قال الحافظ في \"التقريب\"، حتى إن الحاكم قال فيه:\n\"يروي عن جماعة من الضعفاء أحاديث موضوعة\".\nقلت: ومن هؤلاء الضعفاء شيخه المنكدر، ولذلك قال ابن أبي حاتم في \"العلل\" (٢/ ١٠٦) عن أبيه:\n\"هذا حديث باطل\".\nوأما الوجه الآخر اللين الذي أشار إليه العقيلي؛ فأظنه يعني ما أخرجه القضاعي في \"مسند الشهاب\" (١/ ٥/ ١) و(١/ ٧/ ٢ من النسخة الأخرى المغربية): أنبأنا أبو عمرو رفاعة بن عمر بن أبي رفاعة: أخبرنا أحمد بن الحسين السدوسي - إملاءً من حفظه: أخبرنا ابن منيع: أخبرنا علي بن عيسى المخرمي: أخبرنا خلاد، عن قتادة، عن أنس مرفوعًا بالشطر الثاني أيضًا.","vol":"8","page":381},{"text":"قلت: وهذا سند ضعيف؛ علي بن عيسى قال الحافظ في \"التقريب\":\n\"مقبول\". ومن دونه غير ابن منيع؛ لم أجد من ترجمهم.\n<span data-type=\"title\" id=toc-3919>٣٩٠٨ </span>- (عليكم بالكحل؛ فإنه ينبت الشعر، ويشد العين) .\nضعيف جدًا\nعزاه السيوطي في \"الجامع\" للبغوي في مسند عثمان عنه، وقد أخرجه الضياء المقدسي في \"المختارة\" (١٠/ ٩٨/ ٢) عن البغوي: حدثنا محمد بن سنان: حدثنا أبو عاصم، عن عثمان بن عبد الملك، عن الفرافصة، عن عثمان بن عفان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: فرافصة هذا - وهو ابن عمير الحنفي -؛ قال ابن أبي حاتم (٣/ ٢/ ٩٢):\n\"روى عنه القاسم بن محمد وعبد الله بن أبي بكر\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال، ولعله في \"ثقات ابن حبان\"، فليراجع.\nالثانية: عثمان بن عبد الملك - وهو المكي المؤذن -؛ قال الحافظ:\n\"لين الحديث\".\nالثالثة: محمد بن سنان - وهو ابن يزيد القزاز أبو بكر البصري -؛ وهو ضعيف؛ كما قال الحافظ، وكذبه أبو داود وغيره.","vol":"8","page":382},{"text":"<span data-type=\"title\" id=toc-3920>٣٩٠٩ </span>- (عليكم بالهليلج الأسود، فاشربوه؛ فإنه من شجرة من شجر الجنة، طعمه مر، وهو شفاء من كل داء) .\nموضوع\nأخرجه الحاكم (٤/ ٤٠٤)، والديلمي (٢/ ٨٤) عن سيف بن محمد","vol":"8","page":382},{"text":"ابن أخت سفيان الثوري، عن معمر، عن أيوب، عن محمد بن سيرين، عن أبي هريرة مرفوعًا.\nقلت: سكت عنه الحاكم، وتعقبه الذهبي بقوله:\n\"قلت: سيف وهاه ابن حبان\".\nقلت: هو أسوأ حالًا مما تفيده هذه العبارة عند ابن حبان وغيره؛ فقد قال ابن حبان في \"الضعفاء\":\n\"كان شيخًا صالحًا متعبد ًا؛ إلا أنه يأتي عن المشاهير بالمناكير، كان ممن يدخل عليه، إذا سمع المرء حديثه شهد عليه بالوضع\".\nوكذبه جمع، وقال أحمد:\n\"كان يضع الحديث\". والذهبي نفسه قال في \"الضعفاء\":\n\"قال أحمد وغيره: كذاب\".\n<span data-type=\"title\" id=toc-3921>٣٩١٠ </span>- (عليكم بركعتي الضحى؛ فإن فيهما الرغائب) .\nضعيف جدًا\nأخرجه الخطيب في \"التاريخ\" (١١/ ١٢٤) عن إبراهيم بن سليمان الزيات: حدثنا عبد الحكم، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الحكم هذا هو ابن عبد الله صاحب أنس، قال البخاري:\n\"منكر الحديث\". وقال ابن عدي:\n\"عامة ما يرويه لا يتابع عليه\".","vol":"8","page":383},{"text":"وإبراهيم بن سليمان الزيات؛ قال ابن عدي:\n\"ليس بالقوي\". واتهمه بسرقة الحديث.\nقلت: وقد توبع وخولف، فانظر الحديث الذي بعده.\n<span data-type=\"title\" id=toc-3922>٣٩١١ </span>- (عليكم بركعتي الفجر؛ فإن فيهما الرغائب) .\nضعيف جدًا\nرواه الحارث بن أبي أسامة في \"مسنده\" كما في \"جزء فيه أحاديث عوالي مستخرجة من مسند الحارث\" (٢١٣/ ١) قال: أخبرنا يعلى - يعني ابن عباد -: حدثنا شيخ لنا يقال له عبد الحكم قال: حدثنا أنس مرفوعًا.\nقلت: وهذا سند ضعيف جدًا، عبد الحكم - وهو ابن عبد الله -؛ قال البخاري:\n\"منكر الحديث\".\nويعلى بن عباد؛ ضعفه الدارقطني، وذكره ابن حبان في \"الثقات\" (٩/ ٢٩١) .\nوقد اقتصر السيوطي في عزو الحديث على الحارث فقط، وسكت المناوي عليه، فلم يتكلم على إسناده بشيء.\nوقد وجدت له طريقًا أخرى؛ أخرجه ابن عساكر في \"الرابع من التجريد\" (٢٢/ ٢) من طريق شيبان بن فروخ: أخبرنا نافع - يعني ابن عبد الله أبا هرمز -، عن أنس مرفوعًا به.\nقلت: وهذا كالذي قبله في شدة الضعف؛ فإن نافعًا أبا هرمز كذبه ابن معين، وقال أبو حاتم:\n\"متروك، ذاهب الحديث\".","vol":"8","page":384},{"text":"وروي من حديث ابن عمر وله عنه طرق:\nالأولى: عنت عبد الرحيم بن يحيى الدبيلي: حدثنا عبد الرحمن بن مغراء: أنبأنا جابر بن يحيى الحضرمي، عن ليث بن أبي سليم، عن مجاهد، عنه بلفظ:\n\"لا تدعوا اللتين قبل صلاة الفجر؛ فإنه فيهما الرغائب\".\nأخرجه الطبراني في \"الكبير\" (١٢/ ٤٠٧-٤٠٨): حدثنا إبراهيم بن موسى التوزي: حدثنا عبد الرحيم بن يحيى الدبيلي.\nقلت: وهذا إسناد مظلم:\n١- ليث بن أبي سليم؛ ضعيف كان اختلط.\n٢- جابر بن يحيى الحضرمي؛ لم أجد له ترجمة، وقد ذكره الحافظ المزي في شيوخ (عبد الرحمن بن مغراء) .\n٣- عبد الرحيم بن يحيى الدبيلي، ذكره السمعاني في هذه النسبة (الدبيلي) بفتح الدال المهملة وكسر الباء الموحدة وسكون الياء. وكذا في \"المشتبه\" وفروعه، وذكروا أنه روى عنه إبراهيم بن موسى التوزي.\nقلت: وإبراهيم هذا؛ ثقة مترجم في \"تاريخ بغداد\" (٦/ ١٨٧-٢١٨) .\nهكذا حال هذا الإسناد في نقدي، وأما الهيثمي؛ فقال (٢/ ٢١٧-٢١٨):\n\"رواه الطبراني في \"الكبير\"، وفيه عبد الرحيم بن يحيى، وهو ضعيف\".\nكذا قال! وأنا أظن أنه يعني الذي في \"الميزان\":\n\"عبد الرحيم بن يحيى الأدمي عن عثمان بن عمارة؛ بحديث في الأبدال اتهم به، أو عثمان، يأتي في ترجمة عثمان\".","vol":"8","page":385},{"text":"وهناك ساق حديث الأبدال بسنده عنه: \"حدثنا عثمان بن عمارة: حدثنا المعافى ابن عمران، عن سفيان بسنده، عن عبد الله ... \".\nفهذا الأدمي غير الدبيلي نسبة وطبقة؛ فإنه متأخر عنه، والله أعلم.\nالطريق الثانية: عن أيوب بن سلمان - رجل من أهل صنعاء -، عن ابن عمر بحديث أوله: \"من جالت شفاعته دون حد من حدود الله ... \" الحديث، وفي آخره:\n\"وركعتا الفجر حافظوا عليهما، فإنهما من الفضائل\".\nأخرجه أحمد (٢/ ٨٢) عن النعمان بن الزبير عنه.\nقلت: وهذا إسناد ضعيف؛ أيوب بن سلمان الصنعاني لا يعرف إلا بهذه الرواية، ولم يترجمه أحد من المتقدمين، ولم يزد الحافظ في \"التعجيل\" - وقد أشار إلى هذه الرواية - على قوله:\n\"فيه جهالة\".\nوكذلك صنع في \"اللسان\"؛ إلا أنه قال:\n\"لا يعرف حاله\".\nقلت: ومع هذا؛ فقد تساهل الشيخ أحمد شاكر ﵀؛ فقال في تعليقه على \"المسند\" (٧/ ٢٩١):\n\"إسناده صحيح\"!\nواغتر به المعلق على \"عوالي الحارث\" (ص ٣٧) . ثم تكلم الشيخ على رجاله موثقًا، ولما جاء إلى هذا الراوي المجهول قال:","vol":"8","page":386},{"text":"\"لم أجد له ترجمة إلا في \"التعجيل\" (٤٧) قال: \"فيه جهالة\". وإنما صححت حديثه بأنه تابعي مستور لم يذكر بجرح، فحديثه حسن على الأقل، ثم لم يأت فيه بشيء منكر انفرد به، كما سيأتي، فيكون حديثه هذا صحيحًا\".\nقلت: وهذا من غرائبه؛ فإن الحديث قد جاء من طرق ثلاثة أخرى عن ابن عمر، ومن حديث أبي هريرة أيضًا، وهي مخرجة في \"الإرواء\" (٧/ ٣٤٩-٣٥١)، و\"الصحيحة\" (٤٣٧)، وليس في شيء منها جملة الركعتين، فهي معلولة بتفرد هذا المجهول بها، مع مخالفته لتلك الطرق، فتكون زيادة منكرة، مع فقدانها لشاهد معتبر، فحديث أنس ضعيف جدًا، كما سبق، وطريق مجاهد هذه مظلمة السند، مع اختلاف لفظهما عن لفظ \"المسند\":\n\"فإنهما من الفضائل\".\nولفظهما كما ترى:\n\"فإن فيهما الرغائب\".\nوروي عن ابن عمر بلفظ:\n\"عليك بركعتي الفجر؛ فإن فيهما فضيلة\".\nقال المنذري في \"الترغيب\" (١/ ٢٠١):\n\"رواه الطبراني في (الكبير) \".\nولم يذكر علته، ولكنه أشار إلى تضعيفه مع الألفاظ الأخرى المتقدمة بتصديره إياها بلفظ \"روي\".\nوبين علته الهيثمي؛ فقال (٢/ ٢١٧):","vol":"8","page":387},{"text":"\"رواه الطبراني في \"الكبير\"، وفيه محمد بن البيلماني، وهو ضعيف\".\nقلت: هو أسوأ من ذلك؛ فقد قال البخاري وغيره:\n\"منكر الحديث\".\nواتهمه ابن حبان وغيره بالوضع، وهو راوي حديث:\n\"عليكم بدين العجائز\".\nوقد مضى في المجلد الأول برقم (٥٤) .\nولم أجد الحديث في المجلد (١٢) الذي فيه أحاديث ابن عمر، فالظاهر أنه في المجلد الذي بعده، ولم يطبع بعد.\n<span data-type=\"title\" id=toc-3923>٣٩١٢ </span>- (عليكم بصلاة الليل ولو ركعة) .\nضعيف\nرواه عبد الله بن أحمد في \"زوائد الزهد\" (١٦)، والطبراني (٣/ ١٢٥/ ١) عن حسين بن عبد الله بن عبيد الله، عن عكرمة، عن ابن عباس قال: أمر رسول الله - ﷺ - بصلاة الليل ورغب فيها حتى قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل الحسين هذا، وهو الهاشمي المدني، قال الحافظ:\n\"ضعيف\".\nوقد جاء عن ابن عباس بلفظ آخر؛ فقال مخرمة بن بكير، عن أبيه، عن ابن عباس قال:\nتذكرت صلاة الليل، فقال بعضهم: إن رسول الله - ﷺ - قال:","vol":"8","page":388},{"text":"\"نصفه، ثلثه، ربعه، فواق حلب ناقة، فواق حلب شاة\".\nأخرجه أبو يعلى في \"مسنده\" (٤/ ٣١٢-٣١٣): حدثنا هارون بن معروف: أخبرنا وهب: حدثني مخرمة بن بكير به.\nقلت: وهذا إسناد صحيح رجاله كلهم ثقات رجال مسلم، وقد احتج برواية مخرمة عن أبيه في غير موضع من \"صحيحه\"، وقد قال الحافظ فيه:\n\"صدوق، وروايته عن أبيه وجادة من كتابه؛ قاله أحمد وابن معين وغيرهما. وقال ابن المديني: سمع من أبيه قليلًا\".\nقلت: والمثبت مقدم على النافي؛ فإن لم يثبت سماعه منه؛ فروايته من كتاب أبيه من أقوى الوجادات، كما لا يخفى، ومثل هذه الوجادة حجة؛ كما هو مقرر في محله من علم المصطلح.\nوالحديث أشار المنذري (١/ ٢١٩) إلى تقويته، وقال:\n\"رواه أبو يعلى، ورجاله محتج بهم في \"الصحيح\"، وهو بعض حديث\".\nوكذا قال الهيثمي (٢/ ٢٥٢)؛ إلا أنه لم يقل: \"وهو بعض حديث\"، وهو الصواب؛ فإن الحديث عند أبي يعلى كما ذكرته، وكذلك أورده المنذري. والله أعلم.\nثم ظهر لي أن إسناه منقطع، لأن (بكيرًا) وهو ابن عبد الله بن الأشج والد (مخرمة) لم يذكروا له رواية عن أحد من الصحابة، بل إن ابن حبان ذكره في \"ثقات أتباع التابعين\" (٦/ ١٠٥)، وقال: \"مات سنة (١٢٢) \". بل قال الحاكم كما في \"تهذيب الحافظ\":\n\"لم يثبت سماعه من عبد الله بن الحارث بن جزء، وإنما روايته عن التابعين\".","vol":"8","page":389},{"text":"<span data-type=\"title\" id=toc-3924>٣٩١٣ </span>- (علي بن أبي طالب باب حطة، من دخل فيه كان مؤمنًا، ومن خرج منه كان كافرًا) .\nباطل\nأخرجه الديلمي (٢/ ٢٩٧) عن حسين الأشقر: حدثنا شريك، عن الأعمش، عن عطاء، عن ابن عمر مرفوعًا.\nذكره الذهبي في ترجمة (حسين الأشقر) من \"الميزان\"، وقال:\n\"وهذا باطل\".\nوذكر له آخر، وقال:\n\"قال ابن عدي: البلاء من الحسين\".","vol":"8","page":390},{"text":"<span data-type=\"title\" id=toc-3925>٣٩١٤ </span>- (علي بمنزلة رأسي من بدني) .\nضعيف\nرواه الخطيب (٧/ ١٢)، وعنه ابن عساكر (١٢/ ١٥٠/ ١) عن أبي القاسم أيوب بن يوسف بن أيوب: حدثنا عنبس بن إسماعيل: حدثنا أيوب بن مصعب الكوفي، عن إسرائيل، عن أبي إسحاق، عن البراء مرفوعًا. وقال الخطيب:\n\"لم أكتبه إلا من هذا الوجه\".\nقلت: وهو مظلم؛ فإن من دون إسرائيل؛ لم أعرفهم، وقد أورده الخطيب في ترجمة أيوب بن يوسف؛ ولم يذكر فيه جرحًا ولا تعديلًا. وذكر المناوي عن ابن الجوزي أنه قال:\n\"وفي إسناده مجاهيل\".","vol":"8","page":390},{"text":"وأخرجه الديلمي في \"مسند الفردوس\" (٢/ ٢٩٨-مختصره) من طريق حسين الأشقر: حدثنا قيس بن الربيع، عن أبي هاشم وليث، عن مجاهد، عن ابن عباس مرفوعًا.\nوحسين - وهو ابن الحسن الأشقر -، وقيس بن الربيع؛ ضعيفان.\n<span data-type=\"title\" id=toc-3926>٣٩١٥ </span>- (علي بن أبي طالب يزهر في الجنة ككواكب الصبح لأهل الدنيا) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٩٨) عن يحيى بن الفاطمي: حدثنا إبراهيم بن محمد، عن حماد بن سلمة، عن حميد، عن أنس مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ إبراهيم بن محمد هو ابن أبي يحيى الأسلمي؛ وهو متروك.\nويحيى بن (كذا الأصل بياض، أو فيه كلمة لم ينكشف لي بالمجهر أو القارئة)، وقد قال المناوي:\n\"قال ابن الجوزي في \"العلل\": حديث لا يصح؛ فيه يحيى الفاطمي؛ متهم، وإبراهيم بن يحيى؛ متروك\".\nقلت: ولم أجد في الرواة يحيى الفاطمي. والله أعلم.","vol":"8","page":391},{"text":"<span data-type=\"title\" id=toc-3927>٣٩١٦ </span>- (عمر سراج أهل الجنة) .\nباطل\nرواه الحسن بن عرفة (٥)، وعنه ابن شاهين في \"شرح السنة\" (١٩/ ٦٢/ ١)، والثقفي في \"الفوائد الثقفيات\" (ج١ رقم ٣٣)، والبزار (٢٥٠٢-كشف)، والخطيب (١٢/ ٤٩)، وابن عساكر (١٣/ ٢٢/ ٢): حدثني عبد الله بن","vol":"8","page":391},{"text":"إبراهيم الغفاري المدني، عن عبد الرحمن بن زيد بن أسلم، عن أبيه، عن عبد الله بن عمر مرفوعًا:\nرواه عنه إسماعيل بن محمد الصفار في \"جزئه\" (٨٨/ ١ مجموع٢٢)، وكذا ابن بشران في \"الأول من الفوائد المنتقاة\" (٢٨٣/ ٢)، وعلي بن بلبان في \"الأحاديث العوالي\" (ج٣/ ٢٥/ ٢) وقال:\n\"تفرد به الغفاري\". ومن طريقه رواه ابن عدي (٢١٧/ ١)، والرافعي في \"تاريخ قزوين\" (٣/ ٤٨٩)، وقال ابن عدي:\n\"عامة ما يرويه لا يتابعه الثقات عليه\".\nقلت: ونسبه ابن حبان إلى أنه يضع الحديث. وقال الحاكم:\n\"يروي عن جماعة من الضعفاء أحاديث موضوعة\".\nقلت: وهذا منها؛ فإن عبد الرحمن بن زيد بن أسلم متهم أيضًا. وقال الذهبي:\n\"حديث باطل\".\nثم رواه ابن عساكر من طريق محمد بن عمر بإسنادين له، أحدهما عن الصعب بن جثامة، والآخر عن أبي هريرة مرفوعًا.\nومحمد هذا هو الواقدي، وهو كذاب، وقد تفرد به كما قال أبو نعيم في \"الحلية\" (٦/ ٣٣٣)، ولذلك لم يحسن السيوطي حين أورد الحديث في \"الجامع\" من رواية البزار عن ابن عمر، وأبي نعيم في \"الحلية\" عن أبي هريرة، وابن عساكر عن الصعب بن جثامة. وهذا يوهم أن ابن عساكر لم يروه من حديث أبي هريرة، وليس كذلك كما سبق.","vol":"8","page":392},{"text":"<span data-type=\"title\" id=toc-3928>٣٩١٧ </span>- (عمل قليل في سنة؛ خير من عمل كثير في بدعة) .\nضعيف\nرواه القضاعي (١٠٣/ ١) عن حزم بن أبي حزم قال: سمعت الحسن يقول: بلغنا أن رسول الله - ﷺ - قال: ... فذكره.\nورواه ابن بطة في \"الإبانة\" (٢/ ١٠٧/ ١) من طريق يونس بن عبيد، عن الحسن.\nوفيه موسى بن سهل الوشاء؛ وهو ضعيف.\nثم رواه (٢/ ١١٥/ ٢) بسند صحيح، عن المبارك بن فضالة، عن الحسن.\nورواه هو (١١٦/ ١)، والهروي (٥١/ ١) من طريقين، عن عوف، عن الحسن مرفوعًا. فهو عنه صحيح.\nثم رواه ابن بطة من طريق قتادة قال: قال ابن مسعود: ... فذكره موقوفًا عليه، وهو منقطع.\nورفعه الديلمي (٢/ ٢٨٩) من طريق علي بن محمد المنجوري، عن أبان بن يزيد، عن قتادة، عن ابن مسعود رفعه.\nوالمنجوري هذا؛ ضعفه الدارقطني. وقال الخليلي في \"الإرشاد\":\n\"ثقة يخالف في بعض حديثه\".\nقلت: وهو بمعنى ما صح عن ابن مسعود قال:\n\"الاقتصاد في السنة أحسن من الاجتهاد في بدعة\".\nأخرجه الدارمي (١/ ٧٢)، والحاكم (١/ ١٠٣)، والبيهقي (٣/ ١٩) . وقال الحاكم:","vol":"8","page":393},{"text":"\"صحيح على شرطهما\". ووافقه الذهبي.\nوقد تقدم تخريجي الحديث من \"تاريخ قزوين\" للرافعي (١/ ٢٥٧) من حديث أبي هريرة بسند ضعيف جدًا، فيما تقدم برقم (٣٢٥١) .\nوخلاصة القول في هذا الحديث: صحته مقطوعًا على الحسن، وموقوفًا - بنحوه - على ابن مسعود، وضعفه مرفوعًا، والله أعلم.\n<span data-type=\"title\" id=toc-3929>٣٩١٨ </span>- (عمار خلط الله الإيمان ما بين قرنه إلى قدمه، وخلط الإيمان بلحمه ودمه، يزول مع الحق حيث زال، وليس ينبغي للنار أن تأكل منه شيئًا) .\nضعيف\nرواه ابن عساكر (١٥/ ٣١٢/ ١) عن أبي سنان: أخبرنا الضحاك بن مزاحم، عن النزال بن سبرة الهلالي قال: وافقنا من علي بن أبي طالب ذات يوم طيب نفس فقلنا له: ياأمير المؤمنين! حدثنا عن عمار بن ياسر قال: ذاك امرؤ سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا سند ضعيف؛ أبو سنان هذا هو عيسى بن سنان؛ وهو لين الحديث كما في \"التقريب\".","vol":"8","page":394},{"text":"<span data-type=\"title\" id=toc-3930>٣٩١٩ </span>- (عند أذان المؤذن يستجاب الدعاء، فإذا كان الإقامة لا ترد دعوته) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٨/ ٢٠٨) من طريق حامد بن شعيب البلخي: حدثنا سريج بن يونس: حدثنا الحارث بن مرة قال: حدثنا يزيد الرقاشي، عن أنس بن مالك مرفوعًا.","vol":"8","page":394},{"text":"قلت: وهذا إسناد ضعيف؛ أورده في ترجمة الحارث هذا، ولم يذكر فيه جرحًا ولا تعديلًا.\nويزيد الرقاشي؛ معروف بالضعف.\nوالبلخي نسب إلى جده؛ فإنه حامد بن محمد بن شعيب أبو العباس البلخي المؤدب؛ ترجمه الخطيب (٨/ ١٦٩)، ووثقه.\n<span data-type=\"title\" id=toc-3931>٣٩٢٠ </span>- (عنوان كتاب المؤمن يوم القيامة؛ حسن ثناء الناس عليه) .\nضعيف\nأخرجه الديلمي (٢/ ٢٩١ و٢٩٤) عن محمد بن الحسن الأسدي، عن محمد بن كثير المصيصي، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لأن محمد بن كثير المصيصي كثير الغلط؛ كما في \"التقريب\".\nومحمد بن الحسن الأسدي هو الذي يلقب بـ \"التل\"؛ وهو صدوق فيه لين؛ كما قال الحافظ، وهو من رجال البخاري، وأما قول المناوي:\n\"قال الذهبي: قال ابن حبان: لا يجوز الاحتجاج به\".\nفهو من أوهام المناوي؛ لأن الذهبي إنما ذكر قول ابن حبان هذا في ترجمة محمد بن الحسن الأزدي المهلبي؛ عن مالك، فهذا متقدم على الأسدي؛ فإنه من طبقة الأوزاعي، والأسدي متأخر عنه؛ فإنه يروي عن المصيصي الراوي عن الأوزاعي.","vol":"8","page":395},{"text":"<span data-type=\"title\" id=toc-3932>٣٩٢١ </span>- (عودوا المريض، وأجيبوا الداعي، وأغبوا في العيادة، إلا أن يكون مغلوبًا فلا يعاد، والتعزية مرة) .\nموضوع\nأخرجه الديلمي (٢/ ٢٧٩) عن أبي عصمة، عن عبد الرحمن بن الحارث، عن أبيه، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو عصمة - واسمه نوح بن أبي مريم -؛ وهو وضاع.","vol":"8","page":396},{"text":"<span data-type=\"title\" id=toc-3933>٣٩٢٢ </span>- (عودوا قلوبكم الترقب، وأكثروا التفكر والاعتبار) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٧٨) عن يحيى بن سعيد العطار: أخبرنا عيسى بن إبراهيم القرشي، عن موسى بن أبي حبيب، عن عمه الحكم ابن عمير مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى بن أبي حبيب وعيسى بن إبراهيم القرشي؛ كلاهما ذاهب الحديث؛ كما قال أبو حاتم.\nويحيى بن سعيد العطار؛ ضعيف.","vol":"8","page":396},{"text":"<span data-type=\"title\" id=toc-3934>٣٩٢٣ </span>- (عورة الرجل على الرجل كعورة الرجل على المرأة، وعورة المرأة على المرأة كعورة المرأة على الرجل) .\nضعيف\nأخرجه الحاكم (٤/ ١٨٠)، والديلمي (٢/ ٢٩٥) عن إبراهيم بن علي الرافعي: حدثني علي بن عمر بن علي بن أبي طالب ﵁، عن أبيه، عن جده مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:","vol":"8","page":396},{"text":"\"قلت: الرافعي ضعفوه\". وقال الحافظ:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-3935>٣٩٢٤ </span>- (عموا بالسلام، وعموا بالتشميت) .\nضعيف\nرواه تمام الرازي في \"جزء إسلام زيد بن حارثة\" (٧/ ٢)، وعنه ابن عساكر (١٤/ ٣٩٠/ ١) عن إسحاق بن وهب العلاف الواسطي: حدثنا أبو مروان يحيى بن زكريا الغساني: حدثنا الحسن بن عبيد الله، عن إبراهيم، عن علقمة، عن ابن مسعود مرفوعًا. وقال ابن عساكر:\n\"كذا وجدته بخط تمام، وهو وهم وصوابه: يحيى بن أبي زكريا\".\nقلت: وهو ضعيف؛ كما في \"التقريب\".","vol":"8","page":397},{"text":"<span data-type=\"title\" id=toc-3936>٣٩٢٥ </span>- (عيادة المريض أعظم أجرًا من اتباع الجنائز) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٢٩١) من طريق أبي الشيخ، عن محمد ابن الفضل، عن أبي عبد الله القرشي، عن أبي مجلز، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، آفته محمد بن الفضل - وهو ابن عطية -؛ متروك.\nوأبو عبد الله القرشي؛ الظاهر أنه جليس جعفر بن ربيعة؛ وهو مجهول.","vol":"8","page":397},{"text":"<span data-type=\"title\" id=toc-3937>٣٩٢٦ </span>- (عليكم بسيد الخضاب الحناء؛ يطيب البشرة ويزيد في الجماع) .\nموضوع\nرواه الروياني في \"مسنده\" (٢٥/ ١٤١/ ٢)، وابن شاذان في \"الفوائد","vol":"8","page":397},{"text":"المنتقاة\" (٢/ ١٠٥/ ١)، والديلمي (٢/ ٢٨٤) من طرق، عن معمر بن محمد بن عبيد الله بن أبي رافع مولى النبي - ﷺ -: حدثنا أبي، عن أبيه، عن أبي رافع قال: كنت عند رسول الله - ﷺ - يومًا جالسًا إذ مسح بيده على رأسه، ثم قال: ... فذكره.\nقلت: وهذا سند ضعيف جدًا؛ آفته معمر هذا؛ قال البخاري:\n\"منكر الحديث\". وقال ابن أبي حاتم (٤/ ١/ ٣٧٣) عن أبيه:\n\"رآني بعض أهل الحديث وأنا قاعد على بابه، فقال: ما يقعدك؟ قلت: أنتظر الشيخ أن يخرج. فقال: هذا كذاب، كان يحيى بن معين يقول: ليس بشيء، ولا أبوه بشيء. قال أبو حاتم:\nكان أبوه ضعيف الحديث، فكان لا يترك أباه بضعفه حتى يحدث عنه ما يزيد نفسه ويزيد أباه ضعفًا\".\nوقال في ترجمة أبيه (٤/ ١/ ٢):\n\"قال أبي: ضعيف الحديث، منكر الحديث جدًا، ذاهب\".\nولذا؛ نقل المناوي عن ابن العربي أنه قال:\n\"حديث لا يصح\".\n<span data-type=\"title\" id=toc-3938>٣٩٢٧ </span>- (العافية عشرة أجزاء؛ تسعة منها في الصمت، والعاشر اعتزالك عن الناس) .\nضعيف جدًا\nرواه السلفي في \"الطيوريات\" (٢٠٤/ ١) عن يوسف بن سعيد","vol":"8","page":398},{"text":"ابن مسلم: أخبرنا موسى بن أيوب النصيبي: أخبرنا يوسف بن السفر، عن عبد الرحمن ابن عبد الله، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ يوسف بن السفر؛ متروك متهم بالكذب والوضع.\nوأخرجه الديلمي (٢/ ٣١٠) من طريق محمد بن عمر بن حفص: حدثنا إسحاق بن الفيض: حدثنا أحمد بن جميل، عن السلمي، عن الخطاب، عن داود بن سريج، عن ابن عباس به.\nقلت: وهذا إسناد مظلم؛ لم أعرف أحدًا منهم.\n<span data-type=\"title\" id=toc-3939>٣٩٢٨ </span>- (العالم إذا أراد بعلمه وجه الله؛ هابه كل شيء، وإذا أراد أن يكثر به الكنوز؛ هاب من كل شيء) .\nضعيف\nأخرجه الديلمي (٢/ ٣٠٩) عن أحمد بن محمد بن مهدي الأهوازي، عن الحسن بن عمرو القيسي المروزي، عن مقاتل بن صالح الخراساني، عن حماد بن سلمة، عن ثابت، عن أنس مرفوعًا به.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون حماد بن سلمة؛ لم أعرفهم. وأما المناوي؛ فقال:\n\"وفيه الحسن بن عمرو القيسي؛ قال الذهبي: مجهول\".\nقلت: كأنه يعني الحسن بن عمرو الذي روى عن النضر بن شميل، وهو محتمل، ولكن لم يذكر أنه قيسي. والله أعلم.","vol":"8","page":399},{"text":"<span data-type=\"title\" id=toc-3940>٣٩٢٩ </span>- (العالم والعلم في الجنة، فإذا لم يعمل العالم بما يعلم كان العلم والعمل في الجنة، وكان العالم في النار) .\nضعيف\nأخرجه الديلمي (٢/ ٣٠٨) عن الحسن بن زياد: حدثنا سليمان ابن عمرو، عن نعيم المجمر، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته سليمان (ووقع في الأصل: سلمان) بن عمرو؛ وهو أبو داود النخعي، وهو كذاب.\nوالحسن بن زياد؛ الظاهر أنه اللؤلؤي الكوفي الفقيه، كذبه ابن معين وأبو داود وغيرهما.\nوقد روي بإسناد آخر، من طريق محمد بن القاسم بن زكريا: أخبرنا عباد ابن يعقوب: أخبرنا أبو داود، عن صالح مولى التوأمة، عن أبي هريرة مرفوعًا.\nأخرجه عفيف الدين أبو المعالي في \"فضل العلم\" (١١٣/ ١) .\nوهذا سند واه؛ صالح مولى التوأمة كان اختلط.\nوأبو داود؛ لم أعرفه، ولعله الطيالسي.\nومحمد بن القاسم، قال الذهبي:\n\"تكلم فيه، وقيل: كان مؤمنًا بالرجعة\".","vol":"8","page":400},{"text":"٣٩٣٠ - (العبد عند ظنه بالله - ﷿ -، وهو مع أحبابه يوم القيامة) .\nضعيف جدًا\nأخرجه ابن عدي (٣٨٣/ ٢)، وأبو بكر الذكواني في \"اثنا","vol":"8","page":400},{"text":"عشر مجلسًا\" (١٢/ ٢)، والديلمي (٢/ ٣١٢) من طريق أبي الشيخ، كلهم، عن موسى بن مطير، عن أبيه، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى بن مطير؛ قال الذهبي:\n\"واه، كذبه ابن معين، وقال أبو حاتم والنسائي وجماعة: متروك ... \". وقال ابن عدي بعد أن ساق له أحاديث أخرى هذا منها:\n\"وعامة ما يرويه لا يتابعه الثقات عليه\".\n<span data-type=\"title\" id=toc-3941>٣٩٣١ </span>- (العبد من الله؛ وهو منه ما لم يخدم، فإذا خدم وقع عليه الحساب) .\nضعيف\nأخرجه الديلمي (٢/ ٣١٢) من طريق أحمد بن سليمان بن زبان: حدثنا هشام بن عمار: حدثنا صدقة بن خالد: حدثنا ابن جابر، عن محمد بن واسع، عن أبي الدرداء، أنه كتب إلى سليمان:\nيا أخي! أنبئت أنك اشتريت خادمًا، فإني سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن زبان هذا؛ قال الذهبي:\n\"يروي عن هشام بن عمار، اتهم في اللقاء، وهاه الكتاني، وقال عبد الغني ابن سعيد المصري: ليس بثقة\".\nوهشام بن عمار؛ فيه ضعف.\nوقد وجدت له إسنادًا آخر، هو خير من هذا، أخرجه الدينوري في \"المنتقى","vol":"8","page":401},{"text":"من المجالسة\" (ق ١٦/ ٢ نسخة حلب) - ومن طريقه: ابن عساكر في \"تاريخه\" (١٣/ ٧٥٤) -: حدثنا أبو قلابة: حدثنا داود بن عمرو: أنبأنا إسماعيل بن عياش، عن مطعم بن المقدام الصنعاني، عن محمد بن واسع الأزدي به.\nقلت: وهذا إسناد ضعيف؛ محمد بن واسع، قال ابن المديني:\n\"ما أعلمه سمع من أحد من الصحابة\"، انظر \"تهذيب المزي\" (٢٦/ ٥٧٨) .\nوأبو قلابة - واسمه عبد الملك بن محمد الرقاشي - قال الحافظ:\n\"صدوق يخطىء، تغير حفظه لما سكن بغداد\".\nوسائر رجاله ثقات إن كان داود بن عمرو هو أبا سليمان الضبي البغدادي، وإن كان غيره فلم أعرفه.\nوأعله المناوي بابن عياش فقط، وليس بشيء؛ فإنه ثقة في روايته عن الشاميين، وهذه منها، وعزاه تبعًا لأصله لسعيد بن منصور والبيهقي في \"الشعب\"، وزاد عليه: والديلمي. ولم يتكلم على إسناده خاصة بشيء، وقد عرفت وهنه.\nوهذا كله إن كان الدينوري لم يتفرد بتخريجه كما يشعره صنيع المناوي، وإلا؛ فهو - أعني الدينوري - متهم.\nثم وقفت عليه في \"زهد ابن الأعرابي\" (١١٢) من طريق سعيد بن منصور، وكذا البيهقي في \"الشعب\" (٧/ ٣٧٩-٣٨٠)، وابن عساكر (١٣/ ٧٥٥) من طريق إسماعيل بن عياش به.\nوله عندهم طريق أخرى عن أبي الدرداء مرفوعًا به؛ لا تصح.","vol":"8","page":402},{"text":"<span data-type=\"title\" id=toc-3942>٣٩٣٢ </span>- (العتل الزنيم: الفاحش اللئيم) .\nضعيف\nأخرجه ابن جرير في \"تفسيره\" (٢٩/ ١٦) عن معاوية بن صالح، عن كثير بن الحارث، عن القاسم مولى معاوية قال:\nسئل رسول الله - ﷺ - عن العتل الزنيم؟ قال: \"الفاحش اللئيم\".\nقال معاوية: وثني عياض بن عبد الله الفهري، عن موسى بن عقبة، عن رسول الله - ﷺ - بمثل ذلك.\nقلت: وهذان إسنادان مرسلان، والأول حسن.\nوالآخر قريب منه؛ فإن الفهري هذا مع كونه من رجال مسلم؛ ففيه لين؛ كما قال الحافظ في \"التقريب\".\nوقد رواه ابن أبي حاتم أيضًا من الطريقين المذكورين؛ كما أشار إلى ذلك الحافظ ابن كثير في \"تفسيره\"، وعزاه السيوطي إليه من طريق موسى بن عقبة فقط! وتعقبه المناوي من وجهة أخرى، فقال:\n\"وظاهر صنيع المصنف أنه لم يره لأعلى ولا أحق بالعزو من ابن أبي حاتم، ولا مسندًا، وهو ذهول عجيب! فقد خرجه الإمام أحمد عن عبد الرحمن بن غنم الأشعري، قال ابن منده: وله صحبة\".\nقلت: هو عند أحمد (٤/ ٢٢٧) بغير اللفظ المرسل، وبسند ضعيف أيضًا؛ لأنه من طريق شهر بن حوشب، عن عبد الرحمن بن غنم مرفوعًا:\n\"هو الشديد الخلق، المصحح، الأكول الشروب، الواجد للطعام والشراب، الظلوم للناس، رحب الجوف\".","vol":"8","page":403},{"text":"قلت: وهذا كما ترى حديث آخر، ليس فيه \"الفاحش اللئيم\"، ثم إن شهر ابن حوشب ضعيف لسوء حفظه، فلو كان لفظه بلفظ حديث الترجمة، لكان شاهدًا لا بأس به. فتأمل.\nوقد ذكره السيوطي من رواية ابن مردويه، عن أبي الدرداء مرفوعًا نحوه، وزاد:\n\"جموع للمال، منوع له\".\nولم يتكلم المناوي عليه بشيء.\n<span data-type=\"title\" id=toc-3943>٣٩٣٣ </span>- (العجم يبدأون بكبارهم إذا كتبوا، فإذا كتب أحدكم إلى أحد؛ فليبدأ بنفسه) .\nموضوع\nأخرجه العقيلي (ص ٣٩٠)، والديلمي (٢/ ٣١٨) عن محمد بن عبد الرحمن القشيري، عن مسعر بن كدام، عن سعيد المقبري، عن أبي هريرة مرفوعًا، وقال العقيلي:\n\"لا يعرف إلا به\". يعني القشيري هذا، وقال فيه:\n\"حديثه منكر، ليس له أصل، ولا يالبع عليه، وهو مجهول بالنقل\".\nكذا قال، وكأنه خفي عليه؛ فقد قال فيه أبو حاتم:\n\"كان يفتعل الحديث\". ولذلك قال فيه الذهبي في \"الضعفاء\":\n\"متهم\". ونقله المناوي، وقال عقبه:\n\"وفي الباب: ابن عباس، وجابر، وأبو ذر، وأنس ... \".","vol":"8","page":404},{"text":"ويعني في مطلق الكتابة إلى العجم، ولا يعني المعنى الكامل الذي تضمنه هذا الحديث والأمر فيه، فتنبه.\n<span data-type=\"title\" id=toc-3944>٣٩٣٤ </span>- (العجوة من فاكهة الجنة) .\nضعيف\nرواه ابن عدي (١٩٨/ ١) عن صالح بن حيان، عن ابن بريدة، عن أبيه مرفوعًا، وقال:\n\"صالح بن حيان؛ عامة ما يرويه غير محفوظ\". وفي \"الميزان\":\n\"ضعفه ابن معين، وقال مرة: ليس بذاك، وقال البخاري: فيه نظر، وقال النسائي: ليس بثقة\"، ثم ساق له أحاديث، هذا أولها.\nوقال الحافظ في \"التقريب\":\n\"ضعيف\".\nقلت: وقد صح الحديث بدون لفظة \"فاكهة\"، فانظره في \"المشكاة\" (٤٢٣٥) .","vol":"8","page":405},{"text":"<span data-type=\"title\" id=toc-3945>٣٩٣٥ </span>- (العجوة من الجنة، وفيها شفاء من السم، والكمأة من المن، وماؤها شفاء للعين، والكبش العربي الأسود شفاء من عرق النسا، يؤكل لحمه، ويحسا من مرقه) .\nضعيف\nأخرجه الضياء في \"المختارة\" (٦٠/ ٢٣٢/ ٢) من طريق عبد المجيد بن عبد العزيز، عن ابن جريج، عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، عن ابن عباس مرفوعًا. وقال:\n\"عبد المجيد بن عبد العزيز بن أبي رواد؛ قال أبو حاتم الرازي: ليس بالقوي.","vol":"8","page":405},{"text":"وتكلم فيه أبو حاتم البستي، ووثقه يحيى بن معين، وروى له مسلم\".\nقلت: وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء، أفرط ابن حبان فقال: متروك\".\nوقال الساجي:\n\"روى عن ابن جريج أحاديث لم يتابع عليها\".\nوابن جريج على جلالته؛ مدلس وقد عنعنه.\nواعلم أن الشطر الأول من الحديث قد صح من حديث أبي هريرة وغيره، وهو مخرج في \"المشكاة\" (٤٢٣٥) .\nوأما الشطر الآخر منه؛ فمنكر عندي؛ لضعف إسناده، ولمخالفته الحديث الصحيح بلفظ:\n\"شفاء عرق النسا؛ ألية شاة عربية تذاب، ثم تقسم ثلاثة أجزاء، يشربه ثلاثة أيام على الريق؛ كل يوم جزءًا\".\nوهو مخرج في \"الصحيحة\" (١٨٩٩) من حديث أنس بن مالك.\nومن الغرائب؛ أن حديث الترجمة أخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٦٣/ ١٢٤٨١) و\"الأوسط\" (٣/ ٣٦٢/ ٣٤٠٦) و\"الصغير\" (ص ٦٩-هند)، ثلاثتهم بإسناد واحد، عن عبد المجيد به، دون الجملة المنكرة منه، بل زاد في \"الصغير\":\n\"تجزأ ثلاثة أجزاء ... \" إلخ، مثل حديث أنس!!\nوبهذه الزيادة ذكره الهيثمي (٥/ ٨٨-٨٩) وعزاه للثلاثة!","vol":"8","page":406},{"text":"<span data-type=\"title\" id=toc-3946>٣٩٣٦ </span>- (العدل حسن، ولكن في الأمراء أحسن، والسخاء حسن، ولكن في الأغنياء أحسن، والورع حسن، ولكن في العلماء أحسن، والصبر حسن، ولكن في الفقراء أحسن، والتوبة حسن، ولكن في الشباب أحسن، والحياء حسن، ولكن في النساء أحسن) .\nموضوع\nأخرجه الديلمي (٢/ ٣١٣): أخبرنا حمد بن نصر: أخبرنا أبو الفرج بن أبي سعيد الوراق: حدثنا عبد الرحمن بن حمادي: حدثنا علي بن محمد الأديب: حدثنا عبد الله بن زيد الدقيقي: حدثنا إبراهيم بن الحسين: حدثنا موسى بن إسماعيل المنقري: حدثنا وهيب بن الورد: حدثنا أبو الزبير المكي، عن جابر بن عبد الله قال:\nدخلت على علي بن أبي طالب، فقلت: ما علامة المؤمن؟ قال: دخلت على النبي - ﷺ -، فقلت: ما علامة المؤمن؟ قال:\n\"ستة أشياء حسن، ولكن في ستة من الناس أحسن، العدل حسن ... \"، الحديث.\nقلت: وهذا متن باطل؛ لوائح الوضع عليه ظاهرة، وإسناده مظلم؛ من دون إبراهيم بن الحسين لم أعرفهم. وأبو الزبير مدلس.\nومن الغريب أن المناوي بيض له، فلم يتكلم على إسناده ومتنه بشيء!","vol":"8","page":407},{"text":"<span data-type=\"title\" id=toc-3947>٣٩٣٧ </span>- (العرف ينقطع فيما بين الناس، ولا ينقطع فيما بين الله وبين من فعله) .\nموضوع\nأخرجه الديلمي (٢/ ٣١٦) عن إسحاق بن محمد بن إسحاق","vol":"8","page":407},{"text":"العمي: حدثنا أبي، عن يونس بن عبيد، عن الحسن، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته إسحاق هذا؛ قال الحافظ في \"اللسان\":\n\"اتهمه البيهقي في (شعب الإيمان) \".\nوذهل المناوي عن هذه العلة القادحة، وجاء بعلة لا تساوي حكايتها، فقال:\n\"وفيه يونس بن عبيد، أورده الذهبي في \"الضعفاء\" وقال: مجهول\".\nقلت: يونس المجهول هو غير يونس بن عبيد الذي في إسناد هذا الحديث؛ فإن الأول أقدم من هذا؛ فإنه كوفي، روى عن البراء بن عازب.\nوأما هذا؛ فهو بصري، ودون الأول في الطبقة، يروي عن التابعين، وهو مكثر عن الحسن البصري.\n<span data-type=\"title\" id=toc-3948>٣٩٣٨ </span>- (إن العشر: عشر الأضحى، والوتر: يوم عرفة، والشفع: يوم النحر) .\nمنكر\nأخرجه أحمد (٣/ ٣٢٧)، والبزار (٢٢٨٦-كشف)، وابن جرير (٣٠/ ١٠٨ و١٠٩) عن زيد بن الحباب: حدثنا عياش بن عقبة: حدثني خير بن نعيم، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات؛ إلا أنه معلول بعنعنة أبي الزبير؛ فإنه مدلس.\nثم رأيت الحافظ ابن كثير عزاه للنسائي [في \"الكبري\" (٦/ ٥١٤)] أيضًا، وابن أبي حاتم، ثم قال:\n\"وهذا إسناد رجاله لا بأس بهم، وعندي أن المتن في رفعه نكارة\". وذكره الهيثمي في \"مجمع الزوائد\" (٧/ ١٣٧)، وقال:","vol":"8","page":408},{"text":"\"رجاله رجال \"الصحيح\"؛ غير عياش بن عقبة، وهو ثقة\".\nقلت: وقد كشفنا لك عن العلة، والحمد لله على توفيقه.\nوالحديث عزاه السيوطي للحاكم أيضًا، ولم أره الآن في \"مستدركه\".\nولكن وقع في \"المستدرك\" (٢/ ٥٢٢) رواية عن ابن عباس بلفظ: «والفجر) قال: فجر النهار، (وليال عشر) قال: عشر الأضحى) .\nوالله أعلم.\n<span data-type=\"title\" id=toc-3949>٣٩٣٩ </span>- (العلم أفضل من العبادة، وملاك الدين الورع) .\nضعيف جدًا\nأخرجه الخطيب (٤/ ٤٣٦)، وابن عبد البر في \"الجامع\" (١/ ٢٣) من طريق معلى بن مهدي: حدثنا سوار بن مصعب، عن ليث، عن طاوس، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: ليث - وهو ابن أبي سليم -؛ ضعيف لاختلاطه.\nالثانية: سوار بن مصعب؛ ضعيف جدًا؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي وغيره:\n\"متروك\".\nالثالثة: معلى بن مهدي؛ مثله، قال البخاري أيضًا:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".","vol":"8","page":409},{"text":"وقال الهيثمي (١/ ١٣٠):\n\"رواه الطبراني في \"الكبير\"، وفيه سوار بن مصعب، وهو ضعيف جدًا\".\nثم روى ابن عبد البر (١/ ٢٣) عن بشر بن إبراهيم قال: حدثنا خليفة بن سليمان، عن أبي سلمة بن عبد الرحمن، عن أبي هريرة مرفوعًا؛ إلا أنه قال: \"خير\" بدل: \"أفضل\".\nقلت: وهذا موضوع؛ آفته بشر بن إبراهيم، وهو الأنصاري البصري المفلوج أبو عمرو؛ قال ابن عدي:\n\"هو عندي ممن يضع الحديث على الثقات\". وقال ابن حبان:\n\"كان يضع الحديث على الثقات\".\nوقد روي من حديث عبادة بن الصامت بزيادة في متنه، ويأتي تخريجه بعد ثلاثة أحاديث.\n<span data-type=\"title\" id=toc-3950>٣٩٤٠ </span>- (العلم أفضل من العمل، وخير الأمور أوساطها، دين الله بين الفاتر والغالي، والحسنة بين السيئتين، لا ينالها إلا بالله، وشر السير الحقحقة) .\nموضوع\nرواه ابن منده في \"المعرفة\" (٢/ ٢٨٩/ ٢) عن الحكم بن أبي خالد الفزاري، عن زيد بن رفيع، عن سعد الجهني، عن بعض أصحاب النبي - ﷺ - قال: قال رسول الله - ﷺ - ...\nقلت: وهذا إسناد موضوع؛ آفته الحكم هذا، وهو ابن ظهير؛ كما جزم به ابن معين، وقال:","vol":"8","page":410},{"text":"\"كذاب\". وقال صالح جزرة:\n\"كان يضع الحديث\". وقال ابن حبان:\n\"كان يشتم الصحابة، ويروي عن الثقات الأشياء الموضوعات، وهو الذي روى عن عاصم عن زر عن عبد الله [مرفوعًا]: إذا رأيتم معاوية على منبري فاقتلوه! \".\nوزيد بن رفيع؛ مختلف فيه، وغفل المناوي عن الحكم، فأعله بزيد هذا، فقال بعد أن عزاه - تبعًا لأصله - للبيهقي في \"الشعب\":\n\"فيه زيد بن رفيع؛ أورده الذهبي في (الضعفاء) \".\n<span data-type=\"title\" id=toc-3951>٣٩٤١ </span>- (العلم ثلاثة: كتاب ناطق، وسنة ماضية، ولا أدري) .\nموقوف\nأخرجه الديلمي (٢/ ٣٠٣) معلقًا، عن أبي نعيم بسنده الصحيح، عن عمر بن عصام - وكان من كبار أصحاب مالك بن أنس -[، عن مالك]، عن نافع، عن ابن عمر موقوفًا عليه.\nقلت: ورجاله ثقات كلهم غير عمر بن عصام؛ أورده ابن أبي حاتم (٣/ ١/ ١٢٨) بهذا الأثر؛ وقال:\n\"روى عنه إبراهيم بن المنذر الحزامي، وسليمان بن محمد اليساري\".\nولم يذكر فيه جرحًا ولا تعديلًا. وقد توبع، فقال ابن عبد البر في \"الجامع\" (٢/ ٢٤):\n\"ورواه أبو حذافة، عن مالك، عن نافع، عن ابن عمر\".\nورواه سعيد بن داود بن زنبر، عن مالك بن أنس، عن داود بن الحصين، عن طاوس، عن عبد الله بن عمر به موقوفًا.","vol":"8","page":411},{"text":"أخرجه ابن عبد البر.\nقلت: وابن زنبر هذا؛ صدوق له مناكير عن مالك.\nوبالجملة؛ فالحديث ثابت عن ابن عمر موقوفًا عليه، وقد رفعه بعضهم من طريق أبي حذافة المدني المتقدم.\nأخرجه هكذا الذهبي في \"تذكرة الحفاظ\" (٣/ ٢٨)، وقال عقبه:\n\"هذا لم يصح مسندًا، ولا هو مما عد في مناكير أبي حذافة السهمي، فما أدري كيف هذا؟! وكأنه موقوف\".\n<span data-type=\"title\" id=toc-3952>٣٩٤٢ </span>- (العلم حياة الإسلام، وعماد الإيمان، ومن علم علمًا أنمى الله له أجره إلى يوم القيامة، ومن تعلم علمًا يعمل به؛ كان حقًا على الله أن يعلمه علمًا لم يكن يعلمه) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٠٣) معلقًا عن أبي الشيخ بسنده، عن بقية، عن أبي مكرم بن حميد، عن جويبر، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جويبر متروك.\nوأبو مكرم بن حميد؛ لم أعرفه، ولعله من شيوخ بقية المجهولين.\nوبقية مدلس، وقد عنعنه.","vol":"8","page":412},{"text":"<span data-type=\"title\" id=toc-3953>٣٩٤٣ </span>- (العلم خير من العمل، وملاك الدين الورع، والعالم من يعمل) .\nضعيف\nأخرجه الديلمي (٢/ ٣٠٣) معلقًا عن أبي الشيخ: حدثنا عبد الله","vol":"8","page":412},{"text":"ابن محمد بن زكريا: حدثنا سعيد بن يحيى: حدثنا.... (١)، عن أبي عبد الرحمن، عن العلاء، عن مكحول، عن عبادة بن الصامت مرفوعًا.\nقلت: هذا إسناد ضعيف؛ سعيد بن يحيى هو الطويل الأصبهاني، قال أبو حاتم:\n\"لا أعرفه\"، وذكره ابن حبان في \"الثقات\"، وقال أبو نعيم:\n\"يعرف بسعدويه؛ صدوق\".\nوأبو عبد الرحمن هذا؛ لم أعرفه.\n<span data-type=\"title\" id=toc-3954>٣٩٤٤ </span>- (العلم دين، والصلاة دين، فانظروا ممن تأخذون هذا العلم، وكيف تصلون هذه الصلاة، فإنكم تسألون يوم القيامة) .\nضعيف\nأخرجه الديلمي (٢/ ٣٠٥) عن الحجاج، عن نافع، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحجاج هو ابن أرطاة؛ مدلس وقد عنعنه. ودونه من لم أعرفه.\n_________\n(١) هنا اسم لم أتمكن من قراءته","vol":"8","page":413},{"text":"<span data-type=\"title\" id=toc-3955>٣٩٤٥ </span>- (العلم علمان: فعلم ثابت في القلب؛ فذاك العلم النافع، وعلم في اللسان؛ فذاك حجة الله على عباده) .\nمنكر مرفوعًا\nأخرجه إسماعيل الصفار أبو علي في \"حديثه\" (ق ١٢/ ٢)، وابن بشران في \"الأمالي\" (٢٢/ ٦١/ ٢)، وأبو عبد الرحمن السلمي في \"الأربعين","vol":"8","page":413},{"text":"الصوفية\" (٤/ ١)، والديلمي (٢/ ٣٠٥) عن عبد السلام بن صالح، عن يوسف ابن عطية، عن قتادة، عن أنس مرفوعًا.\nقلت: عبد السلام بن صالح - وهو أبو الصلت الهروي -؛ قال الحافظ:\n\"صدوق، له مناكير، وكان يتشيع، وأفرط العقيلي فقال: كذاب\".\nويوسف بن عطية؛ متروك.\nثم رأيت في مسودتي؛ أن الحافظ ابن رجب قال:\n\"هذا لا يثبت مرفوعًا، وأبو الصلت الهروي متروك، ويوسف بن عطية ضعيف، ولكن هذا كلام الحسن ﵁، روي عنه من غير وجه\".\nقلت: أخرجه الدارمي (١/ ١٠٢) عن فضيل بن عياض، والمروزي في \"زوائد الزهد\" (١١٦١) عن عباد بن العوام؛ كلاهما، عن هشام بن حسان، عن الحسن، عن النبي - ﷺ - به. وكذا رواه الصفار وابن بشران.\nقلت: وهذا مرسل صحيح الإسناد.\nوخالفهما يحيى بن يمان فقال: عن هشام، عن الحسن، عن جابر مرفوعًا. فوصله بذكر جابر فيه.\nأخرجه الخطيب في \"التاريخ\" (٤/ ٣٤٦) .\nووصله ضعيف لا يصح؛ لأن ابن يمان يخطىء كثيرًا، وكان قد تغير؛ كما قال الحافظ، ولا أدل على خطئه من مخالفته للثقتين المذكورين؛ فضيل بن عياض وعباد بن العوام اللذين أرسلاه، وهو وصله!\nوقد تابعهما على إرساله: أبو معاوية، عن الحسن به.","vol":"8","page":414},{"text":"أخرجه ابن عبد البر (١/ ١٩٠) .\nفثبت يقينًا أن وصل ابن اليمان إياه خطأ، فقول المنذري في \"الترغيب\" (١/ ٦١):\n\"إسناده حسن\" غير حسن، وكذا قول العراقي في \"تخريجه\" (١/ ٥٢):\n\"إسناده جيد\" غير جيد.\nوقد رواه الدارمي أيضًا: أخبرنا مكي بن إبراهيم: حدثنا هشام، عن الحسن قال: ... فذكره موقوفًا عليه. وكذلك رواه أبو الحسن بن الصلت (٢/ ١) موقوفًا.\nولعله أصح، وهو الذي رجحه الحافظ ابن رجب كما تقدم، والله أعلم.\n<span data-type=\"title\" id=toc-3956>٣٩٤٦ </span>- (العلم ميراثي، وميراث الأنبياء قبلي، فمن كان يرثني؛ فهو معي في الجنة) .\nموضوع\nأخرجه الديلمي (٢/ ٣٠٤) عن أبي مقاتل، عن أبي حنيفة، عن إسماعيل بن عبد الله، عن أبي صالح، عن أم هانىء مرفوعًا.\nقلت: وهذا موضوع؛ أورده السيوطي في \"ذيل الموضوعات\" (ص ٣٩)، وقال:\n\"أبو مقاتل السمرقندي كذبه ابن مهدي، وقال السليماني: هو في عداد من يضع الحديث\".\nقلت: وهو صاحب كتاب \"العالم والمتعلم\".\nوإسماعيل بن عبد الله؛ لم أعرفه. وكذا وقع في \"الذيل\": إسماعيل بن عبد الله. وأما المناوي فقال:","vol":"8","page":415},{"text":"\"وفيه إسماعيل بن عبد الملك، قال الذهبي: قال النسائي: غير قوي\".\nكذا قال! وابن عبد الملك هذا لم أعرفه، وليس هو في سند الديلمي. والله أعلم.\n<span data-type=\"title\" id=toc-3957>٣٩٤٧ </span>- (العلم والمال يستران كل عيب، والجهل والفقر يكشفان كل عيب) .\nضعيف\nأخرجه الديلمي (٢/ ٣٠٦) عن الرشيد: حدثني أبي، عن جدي، عن علي بن عبد الله بن عباس، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون علي بن عبد الله بن عباس؛ لا يعرف حالهم في الرواية مع شهرتهم بالملك والخلافة، وظاهره الانقطاع؛ فإن جد الرشيد هو أبو جعفر المنصور بن محمد بن علي بن عبد الله بن عباس؛ وأبو جعفر لا يعرف بالرواية عن جده علي بن عبد الله. والله أعلم.","vol":"8","page":416},{"text":"<span data-type=\"title\" id=toc-3958>٣٩٤٨ </span>- (العلم لا يحل منعه) .\nضعيف\nرواه القضاعي في \"مسند الشهاب\" (٩/ ٢) عن أبي فضيل عبيد ابن محمد العسقلاني: أخبرنا عمر بن صدقة - إمام أنطاكية - قال: أخبرنا عمر بن شاكر، عن أنس قال: قال رسول الله - ﷺ -:\n\"أي شيء لا يحل منعه؟ \". فقال بعضهم: الملح، وقال آخر: النار، فلما أعياهم قالوا: الله ورسوله أعلم، قال: \"ذلك العلم..\" الحديث. وقال بعض المحدثين - وأظنه ابن المحب -:\n\"واه\".","vol":"8","page":416},{"text":"قلت: وعلته عمر بن شاكر؛ قال ابن أبي حاتم (٣/ ١/ ١١٥) عن أبيه:\n\"ضعيف الحديث، يروي عن أنس المناكير\".\nومن دونه؛ لم أعرفهما.\nولفظ الترجمة من الحديث؛ أخرجه الديلمي (٢/ ٣٠٤) عن يزيد بن عياض: حدثنا الأعرج، عن أبي هريرة مرفوعًا.\nوابن عياض؛ كذبه مالك وغيره؛ كما قال الحافظ.\nوالحديث عزاه السيوطي للديلمي فقط!\n<span data-type=\"title\" id=toc-3959>٣٩٤٩ </span>- (العلماء أمناء أمتي) .\nضعيف\nأخرجه الديلمي (٢/ ٢٠٧) عن إسماعيل بن علي السعري، عن حماد بن مسعدة، عن شعبة، عن علقمة بن مرثد، عن سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن عثمان بن عفان مرفوعًا.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ غير إسماعيل بن علي السعري؛ فلم أعرفه، ولا تبينت لي هذه النسبة من الأصل، وما أثبته هو أقرب صورة تطابق الأصل. ودونه من لم أعرفه أيضًا.\nثم روى من طريق عيسى بن إبراهيم، عن الحكم الأيلي، عن عبادة بن نسي، عن عبد الرحمن بن غنم، عن معاذ بن جبل مرفوعًا بلفظ:\n\"العالم أمين الله في الأرض\".\nقلت: وهذا إسناد واه جدًا؛ عيسى بن إبراهيم - وهو الهاشمي -؛ هالك، ومثله الحكم الأيلي. وقد تقدم هذا تحت الحديث (٢٦٧٠) .","vol":"8","page":417},{"text":"<span data-type=\"title\" id=toc-3960>٣٩٥٠ </span>- (العلماء ثلاثة: رجل عاش به الناس وعاش بعلمه، ورجل عاش به الناس وأهلك نفسه، ورجل عاش بعلمه ولم يعش به أحد غيره) .\nموضوع\nرواه الديلمي (٢/ ٣٠٧)، والضياء في \"المنتقى من حديث أبي نعيم الأزهري\" (٢٨٣/ ٢): حدثنا الحسن بن محمد بن إسحاق الأزهري: حدثنا عبد الله بن محمد بن العباس الضبي: حدثنا محمد بن شعيب البلخي: حدثنا إسماعيل بن نصر الوائلي: حدثنا خالد العبد، عن يزيد الرقاشي، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته خالد العبد - واسم أبيه: عبد الرحمن -، قال الذهبي:\n\"تركه غير واحد، ورماه عمرو بن علي بالوضع، وكذبه الدارقطني\".\nويزيد الرقاشي؛ ضعيف.","vol":"8","page":418},{"text":"<span data-type=\"title\" id=toc-3961>٣٩٥١ </span>- (العلماء مصابيح الجنة، وورثة الأنبياء) .\nموضوع\nأخرجه الديلمي (٢/ ٣٠٦) عن أبي خالد الواسطي، عن زيد بن علي بن الحسين، عن أبيه، عن جده، عن علي مرفوعًا.\nقلت: وهذا موضوع؛ آفته الواسطي - واسمه عمرو بن خالد -؛ قال الحافظ:\n\"متروك، ورماه وكيع بالكذب\".\nقلت: وأما الجملة الثانية منه؛ فلها أصل في حديث أبي الدرداء المخرج في \"المشكاة\" (٢١٢)، و\"الترغيب\" (١/ ٥٣) من طريقين عنه، أحدهما حسن، ونقل المناوي عن الحافظ أنه قال:\n\"وهو حديث صحيح\".","vol":"8","page":418},{"text":"<span data-type=\"title\" id=toc-3962>٣٩٥٢ </span>- (العلماء ورثة الأنبياء، يحبهم أهل السماء، وتستغفر لهم الحيتان في البحر إذا ماتوا) .\nضعيف\nأخرجه الديلمي (٢/ ٢٠٦) عن محمد بن إسحاق البكائي، عن محمد بن مطرف، عن شريك، عن أبي إسحاق، عن البراء مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو إسحاق هو السبيعي؛ وهو مدلس مختلط.\nوشريك؛ ضعيف سيىء الحفظ.\nومحمد بن إسحاق البكائي؛ لم أعرفه.\nوأخرجه الواحدي في \"الوسيط\" (١/ ٤٦-ط) عن محمد بن مطرف السعدي به.\nوعزاه الحافظ في \"تخريج الكشاف\" (١٢٤/ ١١٧) لأبي نعيم في \"فضل العالم العفيف على الجاهل الشريف\".\nوقد ثبت الحديث مفرقًا دون قوله: \"يحبهم أهل السماء\". فانظر \"التعليق الرغيب\" (١/ ٥٣/ ٢)، و\"الصحيحة\" (٣٠٢٤) .","vol":"8","page":419},{"text":"<span data-type=\"title\" id=toc-3963>٣٩٥٣ </span>- (العمرة من الحج بمنزلة الرأس من الجسد، وبمنزلة الزكاة من الصيام) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣١١) عن جويبر، عن الضحاك، عن ابن عباس مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ جويبر متروك.\nوالضحاك؛ لم يسمع من ابن عباس.","vol":"8","page":419},{"text":"<span data-type=\"title\" id=toc-3964>٣٩٥٤ </span>- (العيادة فواق ناقة) .\nضعيف\nرواه ابن أبي الدنيا في \"المرض والكفارات\" (١٨٢/ ١) قال: حدثني أيوب بن الوليد الضرير قال: حدثنا شعيب بن حرب قال: حدثنا أبو علي بن العنزي قال: حدثنا إسماعيل بن القاسم، عن أنس بن مالك مرفوعًا.\nقلت: وهذا سند ضعيف؛ إسماعيل بن القاسم لم أعرفه.\nوأبو علي بن العنزي: هو حبان بن علي العنزي، وهو ضعيف؛ كما في \"التقريب\".\nوأيوب بن الوليد الضرير؛ ترجمه الخطيب (٧/ ١٠-١١) وذكر أنه مات سنة ستين؛ يعني ومئتين، ولم يحك فيه جرحًا ولا تعديلًا.","vol":"8","page":420},{"text":"<span data-type=\"title\" id=toc-3965>٣٩٥٥ </span>- (العيدان واجبان على كل حالم من ذكر وأنثى) .\nموضوع\nأخرجه الديلمي (٢/ ٣١٧) عن عمرو بن شمر، عن محمد بن سوقة، عن عبد الرحمن بن سابط، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عمرو بن شمر هذا؛ قال ابن حبان:\n\"رافضي يشتم الصحابة، ويروي الموضوعات عن الثقات\". وقال البخاري:\n\"منكر الحديث\". وقال النسائي والدارقطني وغيرهما:\n\"متروك الحديث\".\nقلت: وهذا حال الحديث من حيث الرواية، وإلا؛ فمعناه صحيح؛ يدل عليه أمور، منها: أمره - ﷺ - النساء أن يخرجن إلى المصلى، ومن كانت لا جلباب لها","vol":"8","page":420},{"text":"تعيرها جارتها من جلبابها، حتى الحيض منهن أمرن بالخروج؛ ليشهدن الخير ودعوة المسلمين. فهذا من أقوى الأدلة على وجوب صلاة العيدين عليهن، وإذا كان هذا هو الحكم عليهن؛ فكيف الرجال؟!\n<span data-type=\"title\" id=toc-3966>٣٩٥٦ </span>- (العينان دليلان، والأذنان قمعان، واللسان ترجمان، واليدان جناحان، والكبد رحمة، والطحال ضحك، والرئة نفس، والكليتان مكر، والقلب ملك، فإذا صلح الملك صلحت رعيته، وإذا فسد الملك فسدت رعيته) .\nضعيف جدًا\nرواه أبو الشيخ في \"كتاب العظمة\" (٢٢/ ١) وفي \"طبقات الأصبهانيين\" (ص ٢٥٠-ظاهرية) عن هشام بن محمد بن السائب: حدثنا أبو الفضل العبد ي من آل حرب بن مسقلة -: حدثنا عطية، عن أبي سعيد قال: قال: رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته هشام هذا، وهو الكلبي الأخباري النسابة المشهور، قال الدارقطني وغيره:\n\"متروك\". وقال ابن عساكر:\n\"رافضي، ليس بثقة\".","vol":"8","page":421},{"text":"<span data-type=\"title\" id=toc-3967>٣٩٥٧ </span>- (غبار المدينة شفاء من الجذام) .\nمنكر\nأخرجه أبو نعيم في \"الطب النبوي\" (ق ٥١/ ٢)، والرافعي في \"التدوين في أخبار قزوين\" (٣/ ٣٩٣)، وابن النجار في \"أخبار مدينة الرسول\" (ص ٢٨-الثقافة) من طريق أبي غزية محمد بن موسى، عن عبد العزيز بن عمران، عن","vol":"8","page":421},{"text":"محمد بن إبراهيم بن إسماعيل بن خارجة، عن [إسماعيل بن] محمد بن ثابت ابن قيس بن شماس، عن أبيه قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ فيه علل:\nالأولى - وهي الأقوى -: أبو غزية؛ قال البخاري:\n\"عنده مناكير\".\nوقال ابن حبان (٢/ ٢٨٩):\n\"كان ممن يسرق الحديث، ويحدث به، ويروي عن الثقات أشياء موضوعات، حتى إذا سمعها المبتدىء في الصناعة سبق إلى قلبه أنه كان المعتمد لها\".\nالثانية: عبد العزيز بن عمران - وهو ابن أبي ثابت الزهري -؛ متروك؛ كما في \"التقريب\" و\"المغني\"، مات سنة (١٩٧) .\nالثالثة: محمد بن إبراهيم بن إسماعيل بن خارجة؛ لم أعرفه.\nالرابعة: إسماعيل بن محمد بن ثابت؛ مجهول، لم يذكر البخاري وابن أبي حاتم في ترجمته راويًا عنه غير الزهري، وأما ابن حبان فترجمه في \"الثقات\" برواية (أبي ثابت ولد ثابت بن قيس) . وكذا ذكر ابن أبي حاتم في ترجمة (أبي ثابت) نفسه.\nوأما أبوه (محمد بن ثابت بن قيس بن شماس)؛ فتناقض فيه ابن حبان؛ فأورده في \"الصحابة\" (٣/ ٣٦٤)، وأورده في \"التابعين\" (٥/ ٣٥٥)، وقد قال ابن منده:\n\"لا تصح له صحبة\" كذا في \"الإصابة\"، وجزم به في \"التهذيب\"، فالحديث","vol":"8","page":422},{"text":"مع ذاك الضعف الشديد والعلل الأربع مرسل غير مسند، وقد علقه ابن الجوزي في \"منهاج القاصدين\" (١/ ٥٧/ ١) عن ثابت بن قيس - يعني والد محمد - فوهم هو؛ أو من نقل عنه.\nثم عرفت من أين أتي؛ فقد رأيته في \"الغرائب الملتقطة من مسند الفردوس\" (٢/ ١٣٢/ ٢) من الطريق المتقدم، لكن وقع فيه:\n\"عن جده ثابت\"!\nواعتمده السيوطي في هذا الخطأ في \"الجامع الصغير\"؛ فإنه قال:\n\"أبو نعيم في \"الطب\" عن ثابت بن قيس بن شماس\"!\nوهذا خلاف ما تقدم نقله عنه وعن غيره، وكأنه جاءه الخطأ من السرعة في تلخيصه لتخريجه إياه في \"الجامع الكبير\"؛ فإنه فرق فيه بين رواية أبي نعيم ورواية الديلمي؛ فقال:\n\"أبو سعيد في \"مشيخته\"، والرافعي عن إسماعيل بن محمد بن ثابت بن قيس بن شماس عن أبيه، والديلمي، عن إسماعيل، عن جده ثابت\".\nوهذا هو الصواب. ولم يتنبه لهذا المناوي في شرحه \"الفيض\"، فجرى فيه على أن الحديث لأبي نعيم والديلمي عن ثابت! وقلده في ذلك الشيخ إسماعيل العجلوني في \"كشف الخفاء\" (٢/ ٧٨)، والمعلق على \"الفردوس\" (٣/ ١٠١) !! وقد وقع فيه أن الحديث عن قيس بن شماس!!\nوقد روي الحديث من وجهين آخرين واهيين:\nأحدهما: من طريق القاسم بن عبد الله العمري، عن أبي بكر بن محمد، عن سالم قال: قال رسول الله - ﷺ -: ... فذكره بلفظ:","vol":"8","page":423},{"text":"\"يبرىء من الجذام\".\nأخرجه أبو نعيم أيضًا.\nوهذا مع كونه مرسلًا أيضًا، فإن السند إليه واه بمرة؛ القاسم هذا قال الحافظ الذهبي في \"المغني\":\n\"قال أحمد: كذاب يضع الحديث\".\nوالآخر: رواه الزبير بن بكار في \"أخبار المدينة\" قال: حدثني محمد بن حسن، عن إبراهيم قال: بلغني أن النبي - ﷺ - قال: ... فذكره بلفظ:\n\".. يطفىء الجذام\". كما في \"الحجج المبينة\" للسيوطي (٧٢/ ١) .\nوهذا إسناد واه جدًا كسابقه، بل هو معضل؛ فإن إبراهيم هذا هو ابن علي ابن حسن بن علي بن أبي رافع المدني مولى النبي - ﷺ -. قال الحافظ في \"التقريب\":\n\"ضعيف، من التاسعة\".\nوالراوي عنه (محمد بن الحسن) هو ابن زبالة؛ قال الحافظ أيضًا:\n\"كذبوه، من كبار العاشرة\".\nوأنكر من كل ما سبق ما جاء في \"الترغيب\" للمنذري (٢/ ١٤٥):\n\"وعن سعد - ﵁ - قال: لما رجع رسول الله - ﷺ - من تبوك، تلقاه رجال من المتخلفين من المؤمنين، فأثاروا غبارًا، فخمر بعض من كان مع رسول الله - ﷺ - أنفه، فأزال رسول الله - ﷺ - اللثام عن وجهه، وقال:","vol":"8","page":424},{"text":"\"والذي نفسي بيده! إن في غبارها شفاء من كل داء، قال: وأراه ذكر: ومن الجذام والبرص\".\nذكره رزين العبد ري في \"جامعه\"، ولم أره في الأصول\".\nقلت: وصدقه الحافظ الناجي في \"عجالة الإملاء\" (ق ١٣٦/ ٢)، وفي ذلك إشارة إلى أنه لا أصل له؛ كما قاله ابن الجوزي فيما نقلوا عنه، ولا يحضرني الآن مصدره.\nوإذا عرفت أن طرق الحديث ضعيفة جدًا مع إرسالها وإعضالها، وفقدان الشاهد الصالح لها؛ يتبين لك جهل المعلقين على \"الترغيب\" (٢/ ١٩١) بقولهم:\n\"حسن بشواهده\"!\nفإنه لا يخفى على المبتدئين في هذا العلم؛ أنه يشترط في الشواهد أن لا يشتد ضعفها! وإن مما يؤكد جهلهم أنهم أتبعوا قولهم المذكور بقول الحافظ الناجي في المكان الذي أشرت إليه:\n\"وقد روى الحافظ أبو نعيم في \"الطب\" من حديث ثابت (!) بن قيس بن شماس مرفوعًا.. (فذكر الحديث)، وروي أيضًا مرسلًا من حديث سالم: أنه يبرىء من الجذام. وروي أيضًا من حديث عائشة قالت: ذكر رسول الله - ﷺ - المدينة، فقال: والله! إن تربتها ميمونة\".\nقلت: وقد عرفت مما تقدم الضعف الشديد الذي في الحديثين الأولين، وأما حديث عائشة فمع كونه ليس في معناهما - كما هو ظاهر -؛ فإنه لا يصح إسناده، وقد قيل في متنه: \"مؤمنة\"؛ كما سيأتي بيان ذلك كله برقم (٦٦١٤) .","vol":"8","page":425},{"text":"ولم يذكر المشار إليهم الطرف الأول من كلام الناجي الذي فيه تصديقه لقول المنذري: \"ولم أره في الأصول\"، ولا أعتقد أنهم يفهمون دلالته على النحو الذي أشرت إليه في كلام ابن الجوزي!\nوأنا أخشى أن يكون من ذكر أو روى حديث سعد بن أبي وقاص اختلط عليه بحديث أسامة بن زيد - ﵁ -؛ أن النبي - ﷺ - ركب حمارًا، فمر بمجلس فيه عبد الله بن أبي سلول، فلما غشيت المجلس عجاجة الدابة خمر عبد الله بن أبي أنفه بردائه! ثم قال: لا تغبروا علينا! .. الحديث.\nوهذا مختصر من \"صحيح البخاري\" (٤٥٦٦)، و\"مسلم\" (٥/ ١٨٢-١٨٣) وغيرهما، هذا هو أصل حديث الغبار، والله أعلم.\nإذا عرفت هذا؛ فإن من ذاك القبيل قول المناوي في \"فيض القدير\":\n\"هذا الحديث مما لا يمكن تعليله، ولا يعرف وجهه من جهة العقل ولا الطب، فإن وقف فيه متشرع؛ قلنا: الله ورسوله أعلم، وهذا لا ينتفع به من أنكره، أو شك فيه، أو فعله مجربًا\".\nقلت: مثل هذا إنما يقال فيما صح من أحاديث الطب النبوي، كحديث الذباب ونحوه، أما وهذا لم يصح إسناده؛ فلا يقال مثل هذا الكلام، بل إني أكاد أقول: إنه حديث موضوع؛ لأن المصابين بالجذام قد كانوا في المدينة، ولذلك جاءت أحاديث في التوقي من عدواهم؛ كقوله - ﷺ - للمجذوم الذي أتى ليبايعه:\n\"ارجع، فقد بايعناك\".\nرواه مسلم وغيره، وهو مخرج في \"الصحيحة\" (١٩٦٨) .","vol":"8","page":426},{"text":"وقوله - ﷺ -:\n\"فر من المجذوم كما تفر من الأسد\".\nرواه البخاري وغيره، وهو مخرج هناك برقم (٧٨٣) .\nوقوله أيضًا:\n\"لا تديموا النظر إلى المجذومين\".\nوهو حديث صحيح؛ مخرج أيضًا هناك (١٠٦٤) .\nوإن مما لا شك فيه؛ أن هؤلاء قد كان أصابهم من غبار المدينة، ومع ذلك أصيبوا، ولم يصحوا! ولا أمروا بالاستشفاء بغبار المدينة، صلي الله وسلم على ساكنها. (إن في ذلك لذكرى لمن كان له قلب أو ألقى السمع وهو شهيد) .\n<span data-type=\"title\" id=toc-3968>٣٩٥٨ </span>- (غسل يوم الجمعة واجب على كل محتلم، كغسل الجنابة) .\nضعيف\nأخرجه ابن حبان (٥٦٣) من طريق أبي يعلى، عن عبد العزيز بن محمد: حدثنا صفوان بن سليم، عن عطاء بن يسار، عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد جيد؛ لولا أن عبد العزيز بن محمد - وهو الدراوردي - كان يحدث من كتب غيره فيخطىء؛ كما في \"التقريب\". والظاهر أنه قد أخطأ في متن هذا الحديث، فزاد فيه \"كغسل الجنابة\"؛ فقد رواه مالك في \"الموطأ\" (١/ ١٢٤) عن صفوان بن سليم به دون الزيادة. ومن طريق مالك أخرجه الشيخان، وغيرهما؛ كأحمد (٣/ ٦٠)، والبيهقي (٣/ ١٨٨) .","vol":"8","page":427},{"text":"وتابعه سفيان بن عيينة، عن صفوان به.\nأخرجه الدارمي (١/ ٣٦١)، وأحمد (٣/ ٦) .\nوله طريق أخرى؛ يرويها أبو بكر بن المنكدر، عن عمرو بن سليم الزرقي، عن عبد الرحمن بن أبي سعيد الخدري، عن أبيه مرفوعًا به؛ دون الزيادة.\nأخرجه أحمد (٣/ ٣٠ و٦٥ و٦٩) .\nقلت: وهذا إسناد صحيح على شرط الشيخين.\nفدلت هذه الطريق والمتابعات التي قبلها على خطأ عبد العزيز الدراوردي في هذه الزيادة، فهي شاذة.\nولا يقويه أن له شاهدًا من حديث أبي هريرة مرفوعًا به، دون قوله: \"على كل محتلم\".\nأخرجه الديلمي (٢/ ٣٢٠) من طريق إبراهيم بن بسطام الزعفراني: حدثنا يحيى بن عبد الحميد: حدثنا أبو الوسيم، عن عقبة بن صهبان عنه.\nفإنه إسناد ضعيف لا تقوم به حجة؛ أبو الوسيم هذا لا يعرف، وقد ذكر الدولابي في \"الكنى\" (٢/ ١٤٧) أنه يسمى صبيحًا، وساق له هذا الحديث بدون الزيادة، وبلفظ:\n\"الغسل واجب في هذه الأيام: يوم الجمعة، ويوم الفطر، ويوم النحر، ويوم عرفة\".\nوإسناده عنده هكذا: حدثنا أبو عبد الله محمد بن معمر البحراني قال: حدثنا أبو المغيرة عمير بن عبد المجيد الحنفي قال: حدثنا صبيح أبو الوسيم به.","vol":"8","page":428},{"text":"وهذا إسناد رجاله ثقات كلهم؛ غير صبيح؛ هذا فهو العلة، ومن الغريب أن يغفلوه جميعًا ولا يترجموه!\nوعمير بن عبد المجيد الحنفي هو أخو أبي بكر الحنفي؛ قال ابن معين:\n\"صالح\". وقال ابن أبي حاتم (٣/ ١/ ٣٧٧) عن أبيه:\n\"ليس به بأس\".\nوالبحراني؛ ثقة من رجال \"التهذيب\".\nوالحديث أعاده الديلمي (٢/ ٣٢٢) من طريق ابن بسطام المتقدمة؛ لكن بلفظ الدولابي السابق، ولعل ذلك يدل على عدم اتقان ابن بسطام لروايته إياه، فمرة رواه بهذا اللفظ، ومرة بهذا، وإن كان حفظه؛ فالاضطراب من صبيح نفسه. والله أعلم.\nوقال الشوكاني في \"السيل الجرار\" (١/ ١١٨) بعد أن عزاه للديلمي:\n\"وإسناده مظلم\".\nومثل هذه الزيادة في الشذوذ؛ ما رواه عثمان بن واقد العمري، عن نافع، عن ابن عمر مرفوعًا بلفظ:\n\"الغسل يوم الجمعة على كل حالم من الرجال، وعلى كل بالغ من النساء\".\nأخرجه ابن حبان (٥٦٥)، والبيهقي (٣/ ١٨٨) نحوه.\nفإن العمري هذا متكلم فيه قال الذهبي:\n\"وثقه ابن معين، وضعفه أبو داود؛ لأنه روى حديث: \"من أتى الجمعة فليغتسل من الرجال والنساء\" (يعني هذا)، فتفرد بهذه الزيادة. قاله أبو داود\".\nوقال الحافظ بعد أن عزاه لأبي عوانة وابن خزيمة (٢/ ٣٥٨):","vol":"8","page":429},{"text":"\"ورجاله ثقات، لكن قال البزار: أخشى أن يكون عثمان بن واقد وهم فيه\".\nأقول: ولا شك في وهمه في ذلك؛ فقد رواه جمع من الثقات، عن نافع به؛ دون ذكر النساء.\nأخرجه أحمد (٢/ ٣ و٤٢ و٤٨ و٥٥ و٧٥ و٧٧ و٧٨ و١٠١ و١٠٥) من طرق كثيرة، عن نافع به دون الزيادة. وكذلك رواه مالك (١/ ١٢٥)، وعنه أحمد (٢/ ٦٤)، والبخاري، وغيرهما.\nوكذلك رواه جمع آخر من الثقات، عن ابن عمر مرفوعًا، دون الزيادة، فراجع \"المسند\" (٢/ ٩ و٣٥ و٣٧ و٤٧ و٥١ و٥٣ و٥٧ و٦٤ و٧٥ و١١٥ و١٢٠ و١٤١ و١٤٥ و١٤٩) .\nفمن وقف على هذه الطرق لم يشك مطلقًا في شذوذ تلك الزيادة وضعفها.\nوالحديث عزاه السيوطي في \"الجامع الصغير\" للرافعي عن أبي سعيد، ولم يتكلم المناوي على إسناده بشيء.\nوقد وقفت على إسناده في \"تاريخ قزوين\" للرافعي (٢/ ٢٤٥) من طريق بكر ابن عبد الله، عن مالك بن أنس، عن زيد بن أسلم، عن عبد الرحمن بن أبي سعيد الخدري، عن أبيه مرفوعًا بلفظ:\n\"غسل يوم الجمعة واجب كوجوب غسل الجنابة\".\nوهذا آفته بكر هذا؛ قال ابن معين:\n\"كذاب ليس بشيء\".\nودونه من لم أعرفه.","vol":"8","page":430},{"text":"<span data-type=\"title\" id=toc-3969>٣٩٥٩ </span>- (غشيتكم السكرتان: سكرة الجهل، وسكرة حب العيش، فعند ذلك لا تأمرون بمعروف، ولا تنهون عن منكر، والقائمون بالكتاب والسنة كالسابقين الأولين من المهاجرين والأنصار) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٤٨) عن موسى بن أيوب: حدثنا إبراهيم بن شعيب الخولاني، عن إبراهيم بن آدهم، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا. وقال:\n\"غريب من حديث إبراهيم وهشام\".\nقلت: وهذا سند ضعيف؛ إبراهيم بن شعيب الخولاني (كذا وقع في هذه الرواية) . وساقها أبو نعيم من طريق أخرى، عن موسى بن أيوب فقال: حدثنا يوسف بن شعيب، عن إبراهيم به؛ إلا أنه قطعة، فلم يذكر عائشة في سنده ولا رفعه.\nويوسف بن شعيب؛ الظاهر أنه الذي في \"الميزان\" و\"اللسان\":\n\"يوسف بن شعيب. عن الأوزاعي، لا أعرفه، وضعفه الدارقطني في (العلل) \".\nثم رواه أبو نعيم من طريق أبي الشيخ - في \"الأمثال\" (٢٣٣) - من حديث أنس نحوه مرفوعًا؛ وزاد في أوله:\n\"أنتم اليوم على بينة من ربكم؛ تأمرون بالمعروف، وتنهون عن المنكر، تجاهدون في الله، ثم تظهر فيكم السكرتان..\" الحديث، وفي آخره:\n\"القائمون يومئذ بالكتاب والسنة له أجر خمسين صديقًا\". قالوا: يا رسول الله منا أو منهم؟ قال: \"بل منكم\".","vol":"8","page":431},{"text":"ورجاله ثقات؛ إلا أن محمد بن العباس بن أيوب - وهو أبو جعفر الأصبهاني الحافظ - كان اختلط قبل موته بسنين، قال أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٢٤):\n\"توفي سنة إحدى وثلاث مئة، وقطع عن الحديث سنة ست وتسعين؛ لاختلاطه\".\nومثله في \"طبقات الأصبهانيين\" لأبي الشيخ (٣١٥/ ٤٢٦) .\nومعنى هذا أنه اختلط قبل موته بخمس سنين، فما في \"اللسان\" أنه \"اختلط قبل موته بسنة\" خطأ، ولعله من الناسخ أو الطابع.\n<span data-type=\"title\" id=toc-3970>٣٩٦٠ </span>- (غضوا الأبصار، واهجروا الدعار، واجتنبوا أعمال أهل النار) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣١٨-٣١٩) عن بقية بن الوليد: حدثنا عيسى بن إبراهيم، عن موسى بن أبي حبيب، عن الحكم بن عمير مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عيسى بن إبراهيم، وهو الهاشمي؛ متروك.\nوموسى بن أبي حبيب؛ قال الذهبي:\n\"ضعفه أبو حاتم، وخبره ساقط، وله عن الحكم بن عمير - رجل قيل له صحبة - والذي أرى أنه لم يلقه، وموسى مع ضعفه متأخر عن لقي صحابي كبير\".\nوالحديث أخرجه الطبراني في \"الكبير\" فيما عزاه إليه السيوطي في \"الجامع\"، ولم أره في \"مسند الحكم بن عمير الثمالي\" منه، وذكر المناوي أن فيه عيسى بن إبراهيم المتقدم. والله أعلم.","vol":"8","page":432},{"text":"<span data-type=\"title\" id=toc-3971>٣٩٦١ </span>- (غفر الله لرجل أماط غصن شوك عن الطريق؛ ما تقدم من ذنبه وما تأخر) .\nضعيف\nأخرجه الديلمي (٢/ ٣١٩) عن أبي الشيخ معلقًا، من طريق دراج، عن ابن هبيرة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ دراج ضعيف له مناكير.\nوالحديث عزاه السيوطي لابن زنجويه عن أبي سعيد وأبي هريرة معًا، زاد المناوي: وأبو الشيخ والديلمي، ولم يتكلم على إسناده بشيء، مع أنه عند الأخيرين عن أبي هريرة وحده كما رأيت!","vol":"8","page":433},{"text":"<span data-type=\"title\" id=toc-3972>٣٩٦٢ </span>- (غيرتان؛ إحداهما يحبها الله ﷿، والأخرى يبغضها الله، ومخيلتان؛ إحداهما يحبها الله ﷿، والأخرى يبغضها الله: الغيرة في الريبة يحبها الله، والغيرة في غير ريبة يبغضها الله، والمخيلة إذا تصدق الرجل يحبها الله، والمخيلة في الكبر يبغضها الله) .\nضعيف\nأخرجه الحاكم (١/ ٤١٨)، وابن خزيمة (ق ٢٥٠/ ٢)، وأحمد (٤/ ١٥٤) عن زيد بن سلام، عن عبد الله بن زيد الأزرق، عن عقبة بن عامر الجهني مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي.\nقلت: وفيه نظر؛ لأن الأزرق هذا لم يوثقه غير ابن حبان، ولم يرو عنه غير زيد بن سلام وهو أبو سلام، الأسود، فهو مجهول، وقد أشار إلى ذلك الذهبي نفسه بقوله في \"الميزان\":\n\"روى عنه أبو سلام الأسود فقط\".","vol":"8","page":433},{"text":"وكذا الحافظ بقوله في \"التقريب\":\n\"مقبول\". يعني عند المتابعة، وما علمت له متابعًا على هذا الحديث بهذا السياق. والله أعلم.\n<span data-type=\"title\" id=toc-3973>٣٩٦٣ </span>- (الغبار في سبيل الله؛ إسفار الوجوه يوم القيامة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٨٨ و٨/ ٢٧٤-٢٧٥): حدثنا سليمان بن أحمد: حدثنا محمد بن عبد الله الحضرمي: حدثنا إبراهيم بن أحمد الخزاعي: حدثنا علي بن الحسن بن شقيق: حدثني سعيد بن عبد العزيز التنوخي، عن سليمان بن موسى، عن الزهري، عن أنس بن مالك مرفوعًا. وقال:\n\"غريب من حديث سليمان والزهري، لم نكتبه إلا من هذا الوجه\".\nقلت: وهو ضعيف؛ لأن التنوخي مع ثقته كان اختلط في آخر عمره.\nوالخزاعي يخطىء ويخالف؛ قاله ابن حبان في \"تاريخ الثقات\" كما في \"اللسان\".","vol":"8","page":434},{"text":"<span data-type=\"title\" id=toc-3974>٣٩٦٤ </span>- (الغدو والرواح في تعلم العلم؛ أفضل عند الله من الجهاد في سبيل الله ﷿) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٢٢) عن نهشل بن سعيد، عن الضحاك، عن ابن عباس مرفوعًا.\nوهذا إسناد واه بمرة؛ نهشل هذا متروك، وكذبه إسحاق بن راهويه؛ كما في \"التقريب\".\nوالضحاك؛ لم يسمع من ابن عباس.","vol":"8","page":434},{"text":"<span data-type=\"title\" id=toc-3975>٣٩٦٥ </span>- (الغرباء في الدنيا أربعة: قرآن في جوف ظالم، ومسجد في نادي قوم لا يصلى فيه، ومصحف في بيت لا يقرأ فيه، ورجل صالح مع قوم سوء) .\nموضوع\nأخرجه الديلمي (٢/ ٣٢٣) من طريق سعيد بن أبي زيد وراق الفريابي: حدثنا محمد بن هارون الصوري: حدثنا الأوزاعي، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا متن موضوع؛ لوائح الوضع عليه ظاهرة؛ آفته الصوري هذا؛ فإنه مجهول، وقد وقع في الأصل المصور من \"الديلمي\": \"محمد بن هارون\"، والصواب: عبد الله بن هارون، وعلى الصحة وقع في المناوي، فقال بعد أن عزاه لابن لال أيضًا:\n\"فيه عبد الله بن هارون الصوري، قال الذهبي في \"الذيل\": لا يعرف\".\nقلت: وفي \"الميزان\" و\"اللسان\":\n\"عبد الله بن هارون الصوري، عن الأوزاعي؛ لا يعرف. والخبر كذب في أخلاق الأبدال\".\nقلت: وهذا مثله في نقدي كما تقدم. والله أعلم.\nثم رأيت الحديث في \"الأحاديث المئة\" لابن طولون (٣٤/ ٢٩) من طريق مكي: أنبأنا أبي: حدثنا عيسى، عن أبي خلف الكوفي، عن الزهري به.\nقلت: وأبو خلف هذا لا يعرف؛ كما في \"الميزان\" و\"المغني\" و\"اللسان\"\nو(مكي) عن أبيه؛ لم أعرفه.","vol":"8","page":435},{"text":"<span data-type=\"title\" id=toc-3976>٣٩٦٦ </span>- (الغريب إذا مرض فنظر يمينه وعن شماله، ومن أمامه ومن خلفه، فلم ير أحدًا يعرفه؛ غفر الله له ما تقدم من ذنبه) .\nضعيف\nأخرجه الديلمي (٢/ ٣٢٣) عن يعقوب الزهري، عن أيوب الثقفي، عن محمد بن داود، عن الحكم بن أبان، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: الحكم بن أبان؛ فيه ضعف.\nالثانية: محمد بن داود؛ لم أعرفه.\nالثالثة: أيوب الثقفي؛ لم أعرفه أيضًا، وليس هو أيوب بن طهمان الثقفي الذي رأى علي بن أبي طالب فيما زعم؛ فإن المترجم دونه في الطبقة كما ترى، وهذا تابعي، وهو مجهول أيضًا.\nالرابعة: يعقوب - وهو ابن محمد الزهري -؛ قال الحافظ:\n\"صدوق، كثير الوهم والرواية عن الضعفاء\".\nوالحديث ساقه الحافظ السخاوي في \"المقاصد\" (ص ٢٩٦) مع أحاديث أخرى في فضل الغربة، ثم قال:\n\"ولا يصح شيء من ذلك\".\nثم رأيت الحديث في \"أخبار قزوين\" للرافعي (٤/ ١٧٠) رواه من الوجه المذكور؛ لكن وقع فيه مكان (محمد بن داود): (محمد بن زياد)، فإن صح هذا، فلا أستبعد أن يكون هو محمد بن زياد اليشكري الطحان الكوفي، وقد كذبوه كما في \"التقريب\".","vol":"8","page":436},{"text":"<span data-type=\"title\" id=toc-3977>٣٩٦٧ </span>- (الغريق شهيد، والحريق شهيد، والغريب شهيد، والملدوغ شهيد، والمبطون شهيد، ومن يقع عليه البيت فهو شهيد، ومن يقع من فوق البيت فيندق رجله أو عنقه فيموت فهو شهيد، ومن يقع عليه الصخرة فهو شهيد، والغيرى على زوجها كالمجاهد في سبيل الله ولها أجر شهيد، ومن قتل دون ماله فهو شهيد، ومن قتل دون نفسه فهو شهيد، والآمر بالمعروف والناهي عن المنكر فهو شهيد) .\nضعيف جدًا\nرواه ابن عساكر (١٥/ ٢٠٨/ ١) عن أبي تراب محمد بن سهل ابن عبد الله: حدثنا إسحاق بن إبراهيم بن يحيى بن زيد: حدثنا خالد بن يزيد: حدثنا داود بن الزبرقان، عن داود بن أبي هند، عن عامر الشعبي: أن عليًا قال: ... فذكره مرفوعًا.\nساقه في ترجمة أبي تراب هذا.\nثم روى من طريق الحاكم: حدثني أحمد بن منصور بن عيسى الفقيه الحافظ - وكان من الزهاد -: حدثني أبو بكر محمد بن سهل أبو تراب - وعلى قلبي منه ثقل -!\nوداود بن الزبرقان؛ متروك، وكذبه الأزدي؛ كما في \"التقريب\"، فالإسناد ضعيف جدًا، لكن كثيرًا من فقرات الحديث قد صحت متفرقة في أحاديث أخرى، مثل: \"الغريق شهيد، والحريق شهيد\"، و\"المبطون شهيد\"، و\"من يقع عليه البيت فهو شهيد\"؛ فإنه معنى حديث: \"صاحب الهدم شهيد\" المروي في \"الصحيحين\"، و\"من قتل دون ماله فهو شهيد، ومن قتل دون نفسه فهو شهيد\".\nوقد خرجت أحاديثها في \"أحكام الجنائز\"، فراجعها إن شئت (ص ٣٦ و٣٨ و٣٩-٤٢) .","vol":"8","page":437},{"text":"ثم رأيت في \"الخلاصة\" (٢٤/ ٢) أن الدارقطني روى عن ابن عباس مرفوعًا بلفظ:\n\"الغريب شهيد\". وقال:\n\"وصححه في \"علله\"\". فلينظر.\nوقد رواه ابن ماجه بنحوه، ومضى برقم (٤٢٥)، وروي بلفظ:\n\"موت الرجل في الغربة شهادة، وإذا احتضر، فرمى ببصره عن يمينه وعن يساره، فلم ير إلا غريبًا وذكر أهله وولده تنفس، فله بكل نفس يتنفس به يمحو الله عنه ألفي ألف سيئة، ويكتب له ألفي ألف حسنة، ويطبع بطابع الشهداء إذا خرجت نفسه\".\nرواه الطبراني (٣/ ١٠٧/ ١)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٢٥١/ ١)، والقاسم بن عساكر في \"تعزية المسلم\" (٢/ ٢٢١/ ١) عن عمرو بن حصين العقيلي: أخبرنا ابن علاثة - يعني محمد بن عبد الله القاضي -، عن الحكم ابن أبان، عن وهب بن منبه، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمرو بن حصين متروك، والحكم بن أبان فيه ضعف.\nوفي معنى الفقرة الأولى منه:\n\"موت المسافر شهادة\".\nرواه القاسم بن عساكر في \"تعزية المسلم\" (٢/ ٢٢١/ ٢) من طريق أبي علي الصابوني، عن عبد الله بن محمد بن المغيرة المخزومي: أخبرنا مسعر، عن أبي الزبير،","vol":"8","page":438},{"text":"عن جابر مرفوعًا. وقال الصابوني:\n\"حديث غريب من حديث مسعر، لا أعلم له راويًا عنه غير عبد الله بن محمد بن المغيرة\".\nقلت: وهو شديد الضعف؛ قال ابن عدي:\n\"عامة ما يرويه لا يتابع عليه\". وقال النسائي:\n\"روى عن الثوري ومالك بن مغول أحاديث كانا أتقى لله من أن يحدثا بها\".\nوقال العقيلي:\n\"يحدث بما لا أصل له\".\nوساق له الذهبي أحاديث؛ ثم قال فيها:\n\"وهذه موضوعات\".\n<span data-type=\"title\" id=toc-3978>٣٩٦٨ </span>- (الغزو خير لوديك) .\nموضوع\nأخرجه الديلمي (٢/ ٣٢٥) من طريق محمد بن سعيد بن حسان: أخبرني إسماعيل بن عبد الله: أخبرتني أم الدرداء، عن أبي الدرداء قال: قال رسول الله - ﷺ - لرجل من بني حارثة:\n\"ألا تغزو يا فلان؟ \"، قال: يا رسول الله! غرست وديًا لي، وإني أخاف إن غزوت أن يضيع، فقال: ... فذكره، قال: فغزا، فوجد وديه كأحسن الودي وأجوده.\nقلت: وهذا موضوع؛ آفته محمد بن سعيد هذا - وهو الشامي المصلوب -؛ قال الحافظ في \"التقريب\":\n\"كذبوه، وقال أحمد بن صالح: وضع أربعة آلاف حديث. وقال أحمد: قتله","vol":"8","page":439},{"text":"المنصور على الزندقة وصلبه\".\n<span data-type=\"title\" id=toc-3979>٣٩٦٩ </span>- (الغسل يوم الجمعة سنة) .\nضعيف\nرواه الطبراني (٣/ ٨٠/ ٢): حدثنا علي بن سعيد الرازي: أخبرنا إسحاق ابن رزيق الراسبي: أخبرنا المغيرة بن سقلاب: أخبرنا سفيان الثوري، عن وبرة بن عبد الرحمن، عن همام بن الحارث، عن عبد الله بن مسعود مرفوعًا.\nوأخرجه أبو نعيم في \"الحلية\" (٤/ ١٧٨) من طريق آخر، عن إسحاق بن زريق قال: حدثنا إبراهيم بن خالد الصنعاني قال: حدثنا سفيان الثوري به. وقال:\n\"لم يرفعه أحد من أصحاب الثوري إلا إسحاق بن زريق عن إبراهيم والمغيرة ابن سقلاب عنه. ورواه شعبة ومسعر والمسعودي عن وبرة\".\nقلت: يعني موقوفًا على ابن مسعود، وقد أسنده ابن أبي شيبة (٢/ ٩٦) من طريق مسعر، عن وبرة، عن همام بن الحارث قال: قال عبد الله: ... فذكره موقوفًا عليه، وإسناده صحيح.\nوأما المرفوع فلا يصح؛ لأن مداره على إسحاق بن رزيق أو زريق (على اختلاف الروايتين) الراسبي، ولم أجد له ترجمة، وأما المغيرة بن سقلاب؛ فمختلف فيه.\nوأما شيخه الآخر إبراهيم بن خالد الصنعاني؛ فثقة.\nفالعلة من الراسبي لجهالته، ومخالفته لأصحاب الثوري الذين رووه موقوفًا؛ كما تقدم عن أبي نعيم وفي رواية ابن أبي شيبة. وكذلك رواه البزار بإسناد رجاله ثقات؛ كما قال الهيثمي (٢/ ١٧٣) .","vol":"8","page":440},{"text":"<span data-type=\"title\" id=toc-3980>٣٩٧٠ </span>- (الغفلة في ثلاث: الغفلة عن ذكر الله، والغفلة عن صلاة الغداة إلى طلوع الشمس، وغفلة الرجل عن نفسه في الدين) .\nضعيف\nرواه الفسوي في \"المعرفة\" (٢/ ٥٢٦)، والبيهقي في \"الشعب\" (١/ ٣٣٦-هندية و١/ ١٣٥/ ١)، والأصبهاني في \"الترغيب\" (١٧٢/ ١)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٢١٦/ ٢) عن عبد الرحمن بن محمد المحاربي، عن الإفريقي، عن حديج الحميري، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: حديج الحميري وهو ابن صومي، كما وقع في سند البيهقي؛ ترجمه ابن أبي حاتم (١/ ٢/ ٣١٠) برواية جمع عنه، ولم يحك فيه شيئًا، لكن وثقه الفسوي.\nالثانية: الإفريقي - واسمه عبد الرحمن بن زياد -؛ وهو ضعيف.\nالثالثة: عنعنة المحاربي؛ فإنه كان يدلس كما قال أحمد، لكن تابعه عند الفسوي: أبو عبد الرحمن - وهو عبد الله بن يزيد المقرىء -؛ وهو ثقة.\nومن هذا التخريج والتحقيق يعلم تساهل الهيثمي في \"مجمع الزوائد\" حين قال (٤/ ١٢٨):\n\"رواه الطبراني في \"الكبير\" وفيه حديج بن صومي وهو مستور، وبقية رجاله ثقات\"!\nثم إن البيهقي أخرج الحديث من طريق عبد الرحمن بن أبي البحتري الطائي: حدثنا المحاربي، عن الأعمش، عن أبي علقمة، عن أبي هريرة مرفوعًا به.","vol":"8","page":441},{"text":"قلت: وهذا مع عنعنة المحاربي؛ فإن الراوي عنه عبد الرحمن بن أبي البحتري لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-3981>٣٩٧١ </span>- (الغنى الإياس مما في أيدي الناس، ومن مشى منكم إلى طمع؛ فليمش رويدًا) .\nضعيف جدًا\nرواه تمام في \"الفوائد\" (٢٦١/ ٢): أخبرنا خيثمة بن سليمان: حدثنا أبو العباس الفضل بن يوسف القصباني الكوفي: حدثنا إبراهيم بن زياد: حدثنا أبو بكر بن عياش، عن عاصم، عن زر، عن عبد الله بن مسعود قال:\nقلنا - أو قيل -: يا رسول الله ما الغنى؟ قال \"الإياس ... \" الحديث.\nورواه ابن الأعرابي في \"معجمه\" (٢٣٥/ ١): أخبرنا الفضل به. ومن طريق ابن الأعرابي، رواه القضاعي (٢/ ٩/ ٢)، والخطابي في \"العزلة\" (ص ٣٣) .\nوالجملة الأولى منه؛ رواها أبو بكر النقاش في \"جزء من حديثه\" (٨٦/ ١): حدثنا إسحاق بن إبراهيم: حدثنا إبراهيم بن زياد الكوفي: حدثنا أبو بكر بن عياش به.\nورواه الطبراني (٣/ ٦٩/ ١)، والخطيب في \"التلخيص\" (٣٩/ ١) من طريق أخرى، عن إبراهيم بن زياد العجلي به.\nوإبراهيم هذا؛ قال الذهبي:\n\"قال الأزدي: متروك الحديث، ومن مناكيره ... \"، ثم ساق هذا الحديث.","vol":"8","page":442},{"text":"<span data-type=\"title\" id=toc-3982>٣٩٧٢ </span>- (الغسل واجب على كل مسلم في كل سبعة أيام: شعره وبشره) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ١٠٣/ ٢) عن ليث، عن طاوس،","vol":"8","page":442},{"text":"عن ابن عباس مرفوعًا به.\nقلت: وهذا إسناد ضعيف ليث - وهو ابن أبي سليم - كان اختلط.\n<span data-type=\"title\" id=toc-3983>٣٩٧٣ </span>- (الغنم أموال الأنبياء ﵈) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٢٢) عن موسى بن مطير، عن أبيه، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ من أجل موسى هذا، وقد مضى ذكر بعض كلمات الأئمة فيه تحت الحديث (٣٩٣٠) .","vol":"8","page":443},{"text":"<span data-type=\"title\" id=toc-3984>٣٩٧٤ </span>- (صلوا على موتاكم بالليل والنهار) .\nضعيف\nأخرجه ابن ماجه (١٥٢٢) عن الوليد بن مسلم، عن ابن لهيعة، عن أبي الزبير، عن جابر بن عبد الله مرفوعًا.\nقلت: هذا إسناد ضعيف مسلسل بالعلل؛ عنعنة أبي الزبير، وكذا الوليد بن مسلم، وضعف ابن لهيعة.\nثم إن الحديث منكر؛ لمخالفته لحديث جابر الآخر الصحيح بلفظ:\n\"لا تدفنوا موتاكم بالليل إلا أن تضطروا\".\nرواه مسلم وغيره، وهو مخرج في \"أحكام الجنائز\" (ص ٥٨) .","vol":"8","page":443},{"text":"<span data-type=\"title\" id=toc-3985>٣٩٧٥ </span>- (إن الله ليضاعف الحسنة ألفي ألف حسنة) .\nضعيف\nأخرجه أحمد (٢/ ٢٩٦)، وابن جرير الطبري في \"تفسيره\" (٨/ ٩٥١٠) عن مبارك بن فضالة، عن علي بن زيد، عن أبي عثمان النهدي قال:","vol":"8","page":443},{"text":"لقيت أبا هريرة، فقلت له: إنه بلغني أنك تقول: إن الحسنة لتضاعف ألف ألف حسنة! قال: وما أعجبك من ذلك؟ فوالله! لقد سمعته - يعني النبي - ﷺ - - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علي بن زيد هو ابن جدعان، قال الحافظ في \"التقريب\":\n\"ضعيف\".\nومبارك بن فضالة؛ صدوق يدلس، وقد عنعنه، لكن تابعه سفيان بن حسين، عن علي بن زيد.\nأخرجه البزار (٣٢٥٩-\"زوائده\")، وسفيان - هذا ثقة في غير الزهري باتفاق الحفاظ - كما في \"التقريب\" -، وتابعه - أيضًا - سليمان بن المغيرة، عن علي بن زيد:\nأخرجه أحمد أيضًا (٢/ ٥٢١)، ورجاله ثقات كلهم غير ابن جدعان، فانحصرت العلة به، ولذلك قال الحافظ ابن كثير في \"التفسير\" (٢/ ٤٥١-منار):\n\"وهذا حديث غريب، وعلي بن زيد بن جدعان عنده مناكير\".\nثم ذكر له متابعًا من تخريج ابن أبي حاتم من وجهين، عن زياد الجصاص، عن أبي عثمان به.\nلكن زياد هذا؛ هو ابن أبي زياد الجصاص؛ متروك شديد الضعف، قال ابن المديني:\n\"ليس بشيء\"، وضعفه جدًا. وقال النسائي وابن عدي والدارقطني:","vol":"8","page":444},{"text":"\"متروك\". ولذلك لما نقل الذهبي أنه قال في \"الثقات\": \"ربما وهم\" تعقبه بقوله:\n\"قلت: بل هو مجمع على ضعفه\".\nقلت: فلا تطمئن النفس للاستشهاد بحديثه، فيبقى الحديث على ضعفه.\nوأما تصحيح الشيخ أحمد شاكر لهذا الحديث، فمن تساهله الذي لا نراه صوابًا؛ فإنه قائم على توثيق ابن جدعان والجصاص، وكل ذلك رد لجرح الجارحين، لا سيما للثاني منهما دون عمدة!\nثم رأيت الحديث في \"فوائد ابن خلاد\" (١/ ٢٢٣/ ٢): حدثنا محمد بن عثمان: حدثنا أبي قال: وجدت في كتاب [أبي] بخطه: حدثنا أبو بشر، عن أبي عثمان النهدي بلفظ:\n\"ألف ألف حسنة\".\nوأبو بشر اسمه عمران بن بشر الحلبي؛ قال ابن أبي حاتم (٣/ ١/ ٢٩٤) عن أبيه:\n\"صالح\".\nلكن محمد بن عثمان - وهوابن أبي شيبة -؛ فيه ضعف.\n<span data-type=\"title\" id=toc-3986>٣٩٧٦ </span>- (إن الله يبغض المعبس في وجوه إخوانه) .\nموضوع\nرواه الديلمي (١/ ٢/ ٢٤٤-٢٤٥) من طريق أبي نعيم، عن عيسى ابن مهران، عن الحسن بن الحسين، عن الحسن بن زيد، عن جعفر بن محمد، عن أبيه [، عن أبيه علي بن الحسين، عن أبيه، عن أبيه علي] مرفوعًا.","vol":"8","page":445},{"text":"قلت: وهذا موضوع؛ آفته عيسى بن مهران؛ فإنه كذاب؛ كما قال أبو حاتم والدارقطني. وقال ابن عدي:\n\"حدث بأحاديث موضوعة\".\n<span data-type=\"title\" id=toc-3987>٣٩٧٧ </span>- (إن لكل شيء قمامة وقمامة المسجد: لا والله، وبلى والله) .\nضعيف\nرواه أبو يعلى (٢٨٤/ ١)، وعنه ابن عدي (١٣٦/ ١)، والطبراني في \"الأوسط\" (٢٠/ ١-٢) عن رشدين بن سعد، عن عقيل، عن ابن شهاب، عن أبي سلمة، عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن عقيل إلا رشدين\".\nقلت: وهو ضعيف، كما في \"التقريب\".","vol":"8","page":446},{"text":"<span data-type=\"title\" id=toc-3988>٣٩٧٨ </span>- (ساعة من عالم يتكىء على فراشه ينظر في علمه؛ خير من عبادة العابد سبعين عامًا) .\nموضوع\nأخرجه الديلمي (٢٠٦) من طريق أبي نعيم، عن الحسين بن أحمد الرازي، عن أبي جعفر محمد بن إسحاق الخطيب، عن أبي نصر منصور بن محمد، عن محمد بن سعيد الماليني، عن محمد بن عبيد الله المدني، عن أبي أويس، عن صفوان بن سليم، عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون محمد بن عبيد الله المدني؛ لم أعرفهم، وأبو نصر منصور بن محمد؛ أورده في \"اللسان\" هكذا:\n\"منصور بن محمد الحارثي أبو نصر. روى عن \".\nهكذا وقع فيه، وكأنه لم يستحضر ما يذكره من شيوخه وحاله، فبيض له.","vol":"8","page":446},{"text":"والحسين بن أحمد الرازي؛ يحتمل أنه الحسين بن أحمد الشماخي المترجم في \"التاريخ\" (٨/ ٨-٩) و\"اللسان\" وفيه: أنه سمع بالري عن ابن أبي حاتم ... وهو من طبقة شيوخ أبي نعيم مات سنة (٣٧٢)، قال الحاكم:\n\"كذاب، لا يشتغل به\".\n<span data-type=\"title\" id=toc-3989>٣٩٧٩ </span>- (مولى الرجل أخوه وابن عمه) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٦/ ٩٠) من طريق أبي شريك يحيى بن يزيد بن ضماد: حدثنا إبراهيم بن أبي يحيى، عن صفوان بن سليم، عن أبي أمامة بن سهل بن حنيف، عن أبيه، عن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم بن أبي يحيى هو ابن أبي حية اليسع بن الأشعث المكي، قال البخاري وأبو حاتم:\n\"منكر الحديث\".\nوقال الدارقطني:\n\"متروك\".\nوسائر رجاله ثقات، وأما إعلال المناوي إياه في \"شرحيه\" بقوله:\n\"وفيه يحيى بن يزيد، قال الذهبي: ضعيف\".\nفهو من أوهامه؛ لأن هذا المضعف هو الرهاوي أو النوفلي المديني، وراوي حديثنا هو أبو شريك كما ترى، وترجمته في \"الجرح\" عقب ترجمة النوفلي، وقال فيه:","vol":"8","page":447},{"text":"\"شيخ\". وذكره ابن حبان في \"الثقات\" (٩/ ٢٦٢)، وله ترجمة في \"اللسان\"، ولكن لم يذكر له راويًا ولا قول أبي حاتم فيه، ولا توثيق ابن حبان إياه!!\nوالحديث مما لم يورده الهيثمي في \"مجمع الزوائد\"، وهو على شرطه!\n<span data-type=\"title\" id=toc-3990>٣٩٨٠ </span>- (نهى عن النفخ في السجود، وعن النفخ في الشراب) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٥/ ١٥٠/ ٤٨٧٠) من طريق معاوية بن هشام، عن خالد بن إلياس، عن عبد الله بن ذكوان أبي الزناد، عن خارجة بن زيد بن ثابت، عن أبيه قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته خالد بن إلياس؛ قال الحافظ في \"التقريب\":\n\"متروك الحديث\".\nوبه أعله الهيثمي في \"المجمع\" (٢/ ٨٣) .\nوسائر رجاله رجال \"الصحيح\" - باستثناء شيخ الطبراني طبعًا؛ فإنه دون هذه الطبقة كما هو معروف -؛ ومعاوية بن هشام مع كونه من رجال مسلم؛ فإن له أوهامًا.\nوالجملة الثانية من الحديث؛ قد جاءت بإسناد آخر خير من هذا، من حديث أبي سعيد الخدري، وهو مخرج في \"الصحيحة\" (٣٨٥ و٣٨٨) من طريقين عنه.\nوله شاهد من حديث ابن عباس برقم (٤٧١٥) .","vol":"8","page":448},{"text":"<span data-type=\"title\" id=toc-3991>٣٩٨١ </span>- (نهى عن المزايدة) .\nضعيف\nأخرجه البزار (٢/ ٩٠/ ١٢٧٦) من طريق ابن لهيعة: حدثنا يزيد بن أبي حبيب، عن المغيرة بن زياد، عن سفيان بن وهب قال: سمعت النبي - ﷺ - ينهى عن المزايدة. وقال:\n\"لا نعلم روى سفيان إلا هذا\".\nكذا قال! وقد ذكروا له غيره، اثنان منها في \"معجم الطبراني\" (٧/ ٨١-٨٢/ ٦٤٠٤-٦٤٠٦)، و\"فتوح مصر\" (ص ٣٠٧)، وأحدهما في \"مسند أحمد\" (٤/ ١٦٨) .\nثم هو مختلف في صحبته.\nوالراوي عنه: المغيرة بن زياد، صدوق له أوهام؛ كما في \"التقريب\".\nوابن لهيعة؛ معروف بسوء الحفظ بعد احتراق كتبه.\nومنه تعلم أن قول الهيثمي (٤/ ٨٤):\n\"رواه البزار، وإسناده حسن\"!\nغير حسن، وإن قلده المناوي في \"التيسير\"! وأما في \"الفيض\"؛ فقال عن السيوطي:\n\"رمز لصحته\"!\nومن أبواب البخاري في \"صحيحه\" (باب بيع المزايدة، وقال عطاء: أدركت الناس لا يرون بأسًا ببيع المغانم فيمن يزيد) .","vol":"8","page":449},{"text":"قال الحافظ في \"شرحه\" (٤/ ٣٥٤):\n\"وكأن المصنف أشار إلى تضعيف ما أخرجه البزار.. (فذكر الحديث)؛ فإن في إسناده ابن لهيعة، وهو ضعيف\".\n<span data-type=\"title\" id=toc-3992>٣٩٨٢ </span>- (ورسول الله يحب معك العافية) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (١/ ٤٥)، وأبو نعيم في \"الطب\" (ق ٢٤/ ٢) من طريق الطبراني كلاهما قالا: حدثنا بكر بن سهيل: حدثنا إبراهيم بن البراء بن النضر بن أنس بن مالك: حدثنا شعبة بن الحجاج، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، عن أبي الدرداء قال:\nكنت جالسًا بين يدي رسول الله - ﷺ -، فذكر العافية، وماذا أعد الله - لصاحبها من عظيم الثواب إذا هو شكر، ويذكر البلاء وماذا أعد الله لصاحبه من عظيم الثواب إذا هو صبر، فقلت: بأبي أنت وأمي يا رسول الله! لأن أعافى فأشكر، أحب إلي من أن أبتلى فأصبر، فقال رسول الله - ﷺ -: ... فذكره. والسياق للعقيلي في ترجمة إبراهيم هذا، وقال فيه:\n\"يحدث عن الثقات بالبواطيل\".\nوقال ابن عدي (١/ ٢٥٤):\n\"ضعيف جدًا حدث عن شعبة وغيره من الثقات بالبواطيل\".\nوفي \"اللسان\":\n\"لا يتابع عليه، ولا يعرف إلا به\".","vol":"8","page":450},{"text":"<span data-type=\"title\" id=toc-3993>٣٩٨٣ </span>- (وأنا أيضًا يصيبني ذلك. يعني: مس الذكر) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (١٧/ ١٧٨/ ٤٦٨): حدثنا أحمد ابن رشدين المصري: حدثنا خالد بن عبد السلام الصدفي: حدثنا الفضل بن المختار، عن عبد الله بن وهب، عن عصمة بن مالك الخطمي قال:\nجاء رجل إلى النبي - ﷺ -، فقال: احتك بعض جسدي، فأدخلت يدي أحتك، فأصابت يدي ذكري؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا أو موضوع، آفته الفضل بن المختار هذا، وهو منكر الحديث، وله أباطيل وموضوعات تقدم أحدها برقم (٢٨٤) .\nوالحديث قال الهيثمي (١/ ٢٤٤):\n\"رواه الطبراني في \"الكبير\"، وفيه الفضل بن المختار، وهو منكر الحديث، ضعيف جدًا\".\nثم إن شيخ الطبراني أحمد بن رشدين متهم بالكذب؛ كما تقدم بيانه تحت الحديث (٤٧) وغيره.","vol":"8","page":451},{"text":"<span data-type=\"title\" id=toc-3994>٣٩٨٤ </span>- (ويحك! إذا مات عمر؛ فإن استطعت أن تموت؛ فمت) .\nموضوع\nأخرجه الطبراني بإسناد الذي قبله، برقم (٤٧٨) عن عصمة بن مالك قال:\nقدم رجل من أهل البادية بإبل له، فلقيه رسول الله - ﷺ - فاشتراها منه، فلقيه علي فقال: ما أقدمك؟ قال: قدمت بإبل فاشتراها رسول الله - ﷺ -، قال: فنقدك؟","vol":"8","page":451},{"text":"قال: لا، ولكن بعتها منه بتأخير، فقال علي: ارجع، فقل له: يا رسول الله إن حدث بك حدث من يقضيني مالي؟ وانظر ما يقول لك، فارجع إلي حتى تعلمني. فقال: يا رسول الله! إن حدث بك حدث فمن يقضيني؟ قال: \"أبو بكر\". فأعلم عليًا. فقال له: ارجع اسأله إن حدث بأبي بكر حدث فمن يقضيني؟ فقال: \"عمر\"، فجاء فأعلم عليًا. فقال له: ارجع، فسله إذا مات عمر فمن يقضيني؟ فجاء فسأله؟ فقال رسول الله - ﷺ -: ... فذكره.\nوهذا موضوع كالذي قبله، وذكرت آفته هناك فلا مسوغ للإعادة.\nوالحديث قال الهيثمي (٥/ ١٧٩):\n\"رواه الطبراني، وفيه الفضل بن المختار، وهو ضعيف [جدًا] \".\n<span data-type=\"title\" id=toc-3995>٣٩٨٥ </span>- (زوجوا عثمان، لو كان لي ثالثة لزوجته، وما زوجته إلا بالوحي من الله ﷿) .\nموضوع\nأخرجه الطبراني بالإسناد المتقدم، عن عصمة قال:\nلما ماتت بنت رسول الله - ﷺ - التي تحت عثمان، قال رسول الله - ﷺ -: ... فذكره.\nوفي إسناده متهم، وآخر يروي الموضوعات، وقول الهيثمي فيه (٩/ ٨٣):\n\"رواه الطبراني، وفيه الفضل بن المختار، وهو ضعيف\".\nففيه تساهل في التعبير؛ كما يتبين لك بالرجوع إلى كلام الحفاظ فيه المذكور تحت الحديث (٢٨٤) .","vol":"8","page":452},{"text":"<span data-type=\"title\" id=toc-3996>٣٩٨٦ </span>- (أحب العمل إلى الله ﷿ سبحة الحديث، وأبغض الأعمال إلى الله التحريف. قلنا: يا رسول الله! وما سبحة الحديث؟ قال: القوم يتحدثون والرجل يسبح. قلنا يا رسول الله! وما التحريف؟ قال: يكونون بخير؛ فيسألهم الجار والصاحب، فيقولون: نحن بشر! يشكون) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" بإسناده المتقدم، عن عصمة ابن مالك مرفوعًا برقم (٤٩٦)، وقد عرفت أن فيه متهمًا، ومن يروي الموضوعات.\n(تنبيه): الأصل: (التحديف) في الموضعين، ولم أعرف معناه، وما أثبته من \"المجمع\" (١٠/ ٨١) وضعفه بالمختار، وكذلك هو في \"الترغيب\" وأشار إلى تضعيفه!","vol":"8","page":453},{"text":"<span data-type=\"title\" id=toc-3997>٣٩٨٧ </span>- (من تحبب إلى الناس بما يحبون، وبارز الله تعالى؛ لقي الله تعالى وهو عليه غضبان) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" برقم (٤٩٩)، بإسناده المتقدم، عن عصمة بن مالك مرفوعًا آنفًا.\nوفيه ذاك المتهم، وذاك الذي يروي الموضوعات.\n(تنبيه): وقع الحديث في \"المجمع\" (١٠/ ٢٢٤): \"عن عبد الله بن عصمة بن فاتك قال: قال رسول الله - ﷺ - ... رواه الطبراني في \"الأوسط\"، وفيه الفضل بن المختار، وهو ضعيف\".\nوهذا مع ما فيه من التساهل في الاقتصار على تضعيف الفضل بن المختار وهو شر من ذلك - كما تقدم الإشارة إلى ذلك في الأحاديث المتقدمة -؛ فإني لم أجد","vol":"8","page":453},{"text":"في الصحابة عبد الله بن عصمة بن فاتك، ولا وجدته في الفهرس الذي كنت وضعته لأسماء الصحابة في \"المعجم الأوسط\"، كما لم أجد فيه ذكرًا لعصمة بن مالك، ولا لحديثه في فهرس أحاديثه، فالظاهر أن عزوه لـ \"الأوسط\" عن عبد الله بن عصمة بن فاتك، كل ذلك خطأ؛ لا أدري لعله من الناسخ أو الطابع. والله أعلم.\nوالحديث تقدم مطولًا برقم (٢٦٤٥)، ويأتي مبسطًا (٦٦٥٤) .\n<span data-type=\"title\" id=toc-3998>٣٩٨٨ </span>- (الود الذي يتوارث: في أهل الإسلام) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٤/ ٣٣٢/ ٤٤١٩) من طريق محمد بن عمر الواقدي: حدثنا خارجة بن عبد الله بن سليمان بن زيد بن ثابت، عن عمرو بن عبيد الله بن رافع، عن رافع بن خديج قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ الواقدي متروك متهم بالكذب، وبه أعله الهيثمي (١٠/ ٢٨٠) .\nوعمرو بن عبيد الله بن رافع؛ لم أجده هكذا، ومن هذه الطبقة: عمرو بن عبيد الله الأنصاري المدني من بني الحارث بن الخزرج، ذكره ابن حبان في \"تابعي الثقات\" (٥/ ١٧٦)، وقال أبو حاتم:\n\"محله الصدق\".\nفيحتمل أن يكون هو هذا. والله أعلم.\nوقد روي الحديث بلفظ:\n\"الود والبغض يتوارث\".\nوقد سبق الكلام عليه برقم (٣١٦١) .","vol":"8","page":454},{"text":"<span data-type=\"title\" id=toc-3999>٣٩٨٩ </span>- (نهانا أن نعمل الأرض ببعض خراجها، وبورق منقودة) .\nمنكر بذكر الورق\nأخرجه الطبراني في \"المعجم الكبير\" (٤/ ٣١١/ ٤٣٥٣): حدثنا أحمد بن خليد الحلبي: حدثنا محمد بن عيسى الطباع: حدثنا أبو عوانة، عن أبي حصين، عن مجاهد: حدثني ابن رافع بن خديج، عن أبيه قال:\nنهانا رسول الله - ﷺ - عن أمر كان لنا نافعًا، وأمر رسول الله على الرأس والعين، نهانا ... إلخ.\nقلت: وهذا إسناد ضعيف؛ لجهالة ابن رافع بن خديج؛ فإنه لم يسم، وقد ذكره الذهبي في \"فصل من عرف بأبيه\" من \"الميزان\"، وقال:\n\"لا يعرف\".\nويمكن أن تكون العلة ممن دونه، ولا أجد في سائر رجاله من يمكن أن أضع الشبهة فيه؛ لأنهم جميعًا ثقات سوى أحمد بن خليد الحلبي؛ فإني لم أجد له ترجمة؛ فقد رواه عمر بن ذر - وهو ثقة من رجال البخاري -، عن مجاهد به بلفظ:\nجاءنا أبو رافع من عند رسول الله - ﷺ -، فقال: نهانا رسول الله - ﷺ - عن أمر كان يرفق بنا، وطاعة الله وطاعة رسوله أرفق بنا: [نهانا] أن يزرع أحدنا إلا أرضًا يملك رقبتها، أو منحة يمنحها رجل.\nأخرجه ابن أبي شيبة في \"المصنف\" (٦/ ٣٤٧/ ١٣٠٣)، ومن طريقه: أبو داود (٣/ ٦٨٩/ ٣٣٩٧) .\nوهذا هو المحفوظ عن رافع بن خديج من طريق أخرى عنه، عند مسلم وغيره،","vol":"8","page":455},{"text":"ومعناه صح عنه من طرق أخرى عنه، وفي بعضها قال رافع:\n\"أما بالذهب والورق؛ فلا بأس به\".\nرواه مسلم وغيره. وهو مخرج في \"الإرواء\" (١٤٧٨) .\nوذلك كله يؤكد نكارة ذكر الورق المنقودة في حديث الترجمة.\nونحوه: ما رواه قيس بن الربيع، عن أبي حصين، عن قيس بن رفاعة، عن جده رافع بن خديج قال: ... فذكره نحوه.\nأخرجه الطبراني (٤٣٥٥) .\nوقيس بن الربيع؛ ضعيف لسوء حفظه.\nونحوه: ما رواه أبو حنيفة، عن أبي حصين، عن ابن رافع بن خديج، عن رافع به نحوه، بلفظ:\n\"لا تستأجره بشيء\". أخرجه الطبراني (٣٤٥٤) .\nوأبو حنيفة أيضًا ضعيف.\n<span data-type=\"title\" id=toc-4000>٣٩٩٠ </span>- (لا يأخذ الرجل من طول لحيته، ولكن من الصدغين) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٣٢٤)، ومن طريقه: الديلمي في \"مسند الفردوس\" معلقًا (٣/ ١٨٤) بسنده، عن عفير بن معدان، عن عطاء بن أبي رباح قال: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال أبو نعيم:\n\"غريب من حديث عطاء، لا أعلم عنه راويًا غير عفير بن معدان\".\nقلت: هو متروك ضعيف جدًا، وهو راوي حديث: \"وكل بالشمس تسعة","vol":"8","page":456},{"text":"أملاك يرمونها بالثلج كل يوم..\". وقد مضى برقم (٢٩٣) .\nوقد ثبت عن جماعة من السلف أخذ ما زاد على القبضة من اللحية؛ كما بينت ذلك بروايات عديدة في غير موضع.\nوسيأتي برقم (٥٤٥٣) بزيادة.\n<span data-type=\"title\" id=toc-4001>٣٩٩١ </span>- (لا أجر إلا عن حسبة، ولا عمل إلا بنية) .\nضعيف\nأخرجه الديلمي في \"مسند الفردوس\" (٣/ ٢٠٦) من طريق سعيد ابن محمد: حدثنا شقيق، عن إبراهيم بن أدهم، عن عمران القصير، عن مالك ابن دينار، عن أبي إدريس الخولاني، عن أبي ذر رفعه.\nقلت: وهذا إسناد ضعيف؛ شقيق هذا هو ابن إبراهيم البلخي الزاهد؛ ذكره ابن أبي حاتم في \"الجرح\" (٢/ ١/ ٣٧٣) برواية اثنين آخرين عنه، ولم يذكر فيه جرحًا ولا تعديلًا. وتناقض كلام الذهبي عنه في \"الميزان\"، فقال:\n\".. من كبار الزهاد، منكر الحديث..\"، ثم قال:\n\"ولا يتصور أن يحكم عليه بالضعف، لأن نكارة تلك الأحاديث من جهة الراوي عنه\"!!\nثم ذكره في \"الضعفاء والمتروكين\"، ولم يزد على قوله:\n\"لا يحتج به\".\nوالراوي عند سعيد بن محمد؛ لم أعرفه، ولعله من الذين أشار إليهم الذهبي آنفًا. والله أعلم.","vol":"8","page":457},{"text":"<span data-type=\"title\" id=toc-4002>٣٩٩٢ </span>- (لا تألوا على الله، لا تألوا على الله؛ فإنه من تألى على الله أكذبه الله) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ٢٧٣/ ٧٨٩٨) عن أبي عبد الملك، عن القاسم، عن أبي أمامة، أنه سمع رسول الله - ﷺ - وهو راكب على الجدعاء وخلفه الفضل بن عباس يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف أبي عبد الملك، وهو علي بن يزيد الألهاني، وبه ضعفه الهيثمي (٣/ ٢٧١ و٧/ ٢٠٨)، وقد سبق الكلام عليه مرارًا.\n(تنبيه): هكذا الحديث في \"المعجم\" بتكرار الجملة الأولى منه مرتين، وكذا هو في \"الجامع الكبير\"، ووقع في \"الصغير\" تبعًا لـ \"المجمع\" في الموضعين منه بدون تكرار.","vol":"8","page":458},{"text":"<span data-type=\"title\" id=toc-4003>٣٩٩٣ </span>- (لا تباع. [يعني أم الولد]) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٤/ ٢٤٣/ ٤١٤٧)، والدارقطني (٤/ ١٣٣/ ٢٩)، وعنه البيهقي (١٠/ ٣٤٥) عن ابن لهيعة، عن عبيد الله بن أبي جعفر، عن يعقوب بن عبد الله بن الأشج، عن بسر بن سعيد، عن خوات بن جبير قال:\nمات رجل وأوصى إلي، فكان فيما أوصى به أم ولده وامرأة حرة، فوقع بين أم الولد والمرأة كلام، فقالت لها المرأة: يا لكاع! غدًا يؤخذ بأذنك، فتباعين في السوق، فذكرت ذلك لرسول الله - ﷺ - فقال:\n\"لا تباع\".","vol":"8","page":458},{"text":"قلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة المعروف، وبه أعله الهيثمي (٤/ ٢٤٩) .\nوتابعه رشدين بن سعد المهري: أخبرنا طلحة بن أبي سعيد، عن عبيد الله ابن أبي جعفر به.\nورشدين هذا ضعيف، رجح أبو حاتم عليه ابن لهيعة؛ كما في \"التقريب\".\nقلت: وفي الطريق إليه أحمد بن محمد بن الحجاج بن رشدين؛ قال ابن عدي - كما تقدم ذكره مرارًا -:\n\"كذبوه\".\n<span data-type=\"title\" id=toc-4004>٣٩٩٤ </span>- (ليس من مريض يمرض إلا نذر شيئًا؛ ونوى شيئًا من الخير، فف لله بما وعدته) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٤/ ٢٤٣/ ٤١٤٨) وابن عدي في \"الكامل\" (٦/ ٢١٥٧) من طريق محمد بن الحجاج المصفر، والطبراني من طريق عبيد الله بن إسحاق الهاشمي؛ كلاهما، عن خوات بن صالح بن خوات بن جبير، عن أبيه، عن جده قال:\nمرضت، فعادني النبي - ﷺ -، فلما برئت قال: ... فذكره.\nقلت: يبدو أن هذا لفظ الهاشمي؛ فإن لفظ المصفر في \"الكامل\":\nمرضت، ثم أفقت، فلقيني رسول الله - ﷺ - فقال:\n\"صح جسمك يا خوات! \".","vol":"8","page":459},{"text":"قلت: وجسمك يا رسول الله! فقال:\n\"يا خوات! ف لله بما وعدت\".\nقلت: يا رسول الله! ما وعدت شيئًا، قال:\n\"بلى يا خوات! إنه ليس من مريض ... \" الحديث.\nثم روى عن ابن معين أنه قال في (المصفر):\n\"ليس بثقة\". وعن أحمد والنسائي:\n\"متروك الحديث\". وعن البخاري:\n\"سكتوا عنه\". وقال ابن حبان في \"الضعفاء\" (٢/ ٢٩٦):\n\"منكر الحديث جدًا؛ يروي عن شعبة أشياء كأنه شعبة آخر، لا تحل الرواية عنه\".\nوساق له الذهبي من عجائبه حديثين؛ أحدهما هذا، والآخر هو الآتي بعد عدة أحاديث برقم (٤٠١٩) .\nقلت: وفي الطريق الأخرى عبيد الله، كذا وقع هنا، وفي \"ضعفاء العقيلي\" (٢/ ٢٣٣):\n\"عبد الله بن إسحاق بن الفضل الهاشمي؛ له أحاديث لا يتابع منها على شيء\".\nثم ساق له حديثًا آخر.\nوالحديث أخرجه الحاكم في \"المستدرك\" (٣/ ٤١٣) من طريق عبد الله هذا","vol":"8","page":460},{"text":"مكبرًا، وسكت عنه هو والذهبي! والحديث ظاهر البطلان؛ يشهد لبطلانه الواقع، فكم من مريض يمرض ولا ينذر، وبخاصة المؤمنين الذين يذكرون دائمًا قول النبي - ﷺ -:\n\"لا تنذروا؛ فإن النذر لا يرد من قدر الله شيئًا، وإنما يستخرج به من البخيل\".\nفلا أدري كيف ذهل الذهبي عن هذا؟ والله ولي التوفيق.\n<span data-type=\"title\" id=toc-4005>٣٩٩٥ </span>- (إني على ما ترون بحمد الله، قد قرأت البارحة السبع الطوال) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" (١١٣٦)، وابن حبان (٦٦٤)، والحاكم (١/ ٣٠٨)، وأبو يعلى في \"مسنده\" (٢/ ٨٧٠) كلهم من طريق مؤمل بن إسماعيل، عن سليمان بن المغيرة: أخبرنا ثابت، عن أنس قال:\nوجد رسول الله - ﷺ - ذات ليلة شيئًا، فلما أصبح قيل: يا رسول الله! إن أثر الوجع عليك لبين، قال: ... فذكره. وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nوقال الهيثمي بعد أن عزاه لأبي يعلى (٢/ ٢٧٤):\n\"ورجاله ثقات\".\nقلت: ويبدو أنني اغتررت برهة من الدهر بهذا التصحيح والتوثيق، فأوردت الحديث في \"صفة الصلاة\" (ص ١١٨-السادسة)، ثم تبين لي الآن بمناسبة التعليق على \"صحيح ابن خزيمة\" الذي يقوم بتحقيقه صديقنا الدكتور مصطفى الأعظمي، فكان لا بد من النظر في إسناده، والنظر فيه عند غيره من المخرجين،","vol":"8","page":461},{"text":"فإذا هو يدور - كما ترى - عندهم جميعًا على مؤمل بن إسماعيل، وإليك ترجمته من \"الميزان\":\n\"حافظ، عالم، يخطىء، وثقه ابن معين. وقال أبو حاتم: صدوق، شديد في السنة، كثير الخطأ. وقال البخاري: منكر الحديث. وقال أبو زرعة: في حديثه خطأ كثير. وذكره أبو داود، فعظمه، ورفع من شأنه\".\nوقال الحافظ في \"التقريب\" ملخصًا فيه أقوال الأئمة:\n\"صدوق سيىء الحفظ\".\nقلت: فيبدو أن من وثقه لم يبد له حفظه، ومن وصفه به معه زيادة علم، فينبغي اعتماده، ولا يجوز طرحه كما هو معلوم من قواعد \"مصطلح الحديث\"، وعليه؛ فحديث الرجل يبقى في مرتبة الضعف حتى نجد له من يتابعه أو يشهد له، وهذا ما لم نظفر به، فمن كان عنده نسخة من \"صفة الصلاة\" فيها هذا الحديث؛ فليضرب عليه، وجزاه الله خيرًا.\n<span data-type=\"title\" id=toc-4006>٣٩٩٦ </span>- (فاتحة الكتاب تجزي ما لا يجزي شيء من القرآن، ولو أن فاتحة الكتاب جعلت في كفة الميزان، وجعل القرآن في الكفة الأخرى، لفضلت فاتحة الكتاب على القرآن سبع مرات) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٣١) عن أبي نعيم معلقًا، من طريق إسماعيل بن عمرو البجلي: حدثنا يوسف بن عطية، عن سفيان، عن زاهر الأزدي، عن أبي الدرداء رفعه.\nقلت: وهذا سند ضعيف جدًا؛ آفته يوسف بن عطية؛ متروك.","vol":"8","page":462},{"text":"وزاهر الأزدي؛ لم أعرفه.\nوإسماعيل بن عمرو؛ ضعيف.\n<span data-type=\"title\" id=toc-4007>٣٩٩٧ </span>- (فاتحة الكتاب شفاء من السم) .\nموضوع\nرواه عبد الرحمن بن نصر الدمشقي في \"الفوائد\" (٢/ ٢٢٦/ ٢): حدثنا خيثمة قال: حدثنا حلقب بن محمد قال: أخبرنا إسماعيل بن أبان الوراق قال: حدثنا سلام الطويل، عن زيد العمي، عن محمد بن سيرين، عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد هالك؛ سلام الطويل متهم بالوضع، وزيد العمي ضعيف.\nوقد توبع، ولكن ممن لا يفرح به؛ رواه محمد بن زكريا، عن عباد بن موسى، عن ابن عون، عن ابن سيرين به.\nأخرجه الديلمي (٢/ ٣٣٢) .\nوابن عون ثقة، لكن في الطريق إليه محمد بن زكريا وهو الغلابي البصري؛ قال الدارقطني:\n\"يضع الحديث\".\nوالحديث عزاه ابن كثير في \"تفسيره\" (١/ ٨)، والقرطبي (١/ ١١٢)؛ للدارمي عن أبي سعيد مرفوعًا. وهو من أوهامهما رحمهما الله لوجهين:\nالأول: أنه رواه (٢/ ٤٤٥) من طريق عبد الملك بن عمير قال: قال رسول الله - ﷺ -: ... فذكره.","vol":"8","page":463},{"text":"وهذا مرسل، ليس فيه ذكر أبي سعيد!\nوالآخر: أنه عنده بلفظ:\n\"من كل داء\". ليس فيه ذكر السم!\nوهكذا رواه البيهقي في \"الشعب\" عن ابن عمير مرسلًا؛ كما في \"الجامع الكبير\". وعزاه باللفظ الأول عن أبي سعيد: لسعيد بن منصور، والبيهقي في \"الشعب\".\nوالوهم المذكور لابن كثير قلده فيه الشيخ نسيب الرفاعي في \"مختصره\" (ص ٦)، وليس هذا فقط، بل تجرأ فقال: إنه صحيح. وله من مثل هذه الجرأة المذمومة الشيء الكثير! هداه الله.\n<span data-type=\"title\" id=toc-4008>٣٩٩٨ </span>- (فارس عصبتنا أهل البيت؛ لأن إسماعيل عم ولد إسحاق، وإسحاق عم ولد إسماعيل) .\nموضوع\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ١١)، والديلمي (٢/ ٣٣٢) معلقًا، عن الحاكم بسنده إلى إبراهيم بن هراسة، عن الثوري، عن معاوية بن قرة، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته إبراهيم بن هراسة، قال البخاري:\n\"تركوه\".\nوكان أبو داود يطلق فيه الكذب، وقال العجلي:\n\"متروك كذاب\".","vol":"8","page":464},{"text":"<span data-type=\"title\" id=toc-4009>٣٩٩٩ </span>- (فارس نطحة أو نطحتان؛ ثم لا فارس بعدها أبدًا، والروم ذات القرون أصحاب سحر وصحر، كلما ذهب قرن خلف قرن مكانه، هيهات إلى آخر الدهر، هم أصحابكم ما كان في العيش خير) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٧/ ١٤٧/ ١): حدثنا عيسى بن يونس، عن الأوزاعي، عن يحيى بن أبي عمرو السيباني، عن ابن محيريز مرفوعًا. ورواه الحارث في \"مسنده\" (٨٦/ ١-زوائده)، وابن قتيبة في \"غريب الحديث\" (١/ ٣٦/ ٢) من طريق آخر، عن أبي إسحاق، عن الأوزاعي به. وكذا رواه الواحدي في \"الوسيط\" (٣/ ١٨٣/ ١)، والثعلبي في \"تفسيره\" (٣/ ٦٦/ ٢) .\nقلت: وهذا إسناد رجاله ثقات إلا أنه مرسل؛ لأن ابن محيريز - واسمه عبد الله - تابعي مات سنة (٩٩) .","vol":"8","page":465},{"text":"<span data-type=\"title\" id=toc-4010>٤٠٠٠ </span>- (فاطمة أحب إلي منك، وأنت أعز علي منها. قاله لعلي ﵁) .\nضعيف\nأخرجه النسائي في \"خصائص علي\" (ص ٢٦) عن [ابن] أبي نجيح، عن أبيه، عن رجل قال: سمعت عليًا ﵁ على المنبر بالكوفة يقول:\nخطبت إلى رسول الله - ﷺ - فاطمة ﵍، فزوجني، فقلت: يا رسول الله! أنا أحب إليك أم هي؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، لجهالة الرجل الذي لم يسم.\nوالحديث أورده السيوطي في \"الجامع\" من رواية الطبراني في \"الأوسط\"؛ من حديث أبي هريرة مرفوعًا. وقال المناوي:\n\"قال الهيثمي: رجاله رجال الصحيح\".","vol":"8","page":465},{"text":"وأقول: في هذا النقل نظر؛ فإن الهيثمي المذكور؛ إنما قاله في حديث ابن عباس بنحوه؛ إلا أنه بلفظ:\n\"يا بنية! لك رقة الولد، وعلي أعز علي منك\".\nقال الهيثمي (٩/ ٢٠١):\n\"رواه الطبراني، ورجاله رجال الصحيح\". ثم قال عقبه مباشرة:\n\"وعن أبي هريرة قال: قال علي: يا رسول الله أيما أحب إليك، أنا أم فاطمة؟ قال: فاطمة أحب إلي منك، وأنت أعز علي منها. قلت: فذكره، وقد تقدم. رواه الطبراني في (الأوسط) \".\nكذا في النسخة المطبوعة، ليس فيها قوله الذي عزاه المناوي إليه:\n\"ورجاله رجال الصحيح\". فلعله انتقل بصره إلى هذا القول الذي في الحديث قبله حديث ابن عباس.\nثم إنني لم أفهم المقصود من قوله: \"قلت: فذكره، وقد تقدم\"! ولا عرفت أين تقدم. فالله أعلم.\n_________\nتم بفضل الله وكرمه المجلد الثامن من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \".\nويليه إن شاء الله تعالى المجلد التاسع، وأوله الحديث\n٤٠٠١ - (فتنة القبر فيَّ، فإذا سئلتم عني. . .) .\nوسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك.","vol":"8","page":466},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-4012>المقدمة</span>\nإن الحمدَ للهِ، نحمدهُ ونستعينُهُ ونستغفرُه، ونعوذ باللهِ من شرورِ أنفسِنا وسيئاتِ أعمالنا، مَنْ يهدهِ الله فلا مُضِل له، ومنْ يضللْ فلا هاديَ له، وأشهدُ أن لا إله إلا الله وحدَهُ لا شريكَ له، وأشهدُ أنَّ محمدًا عبدُهُ ورسولُه.\nأما بعدُ؛ فهذا هو المجلد التاسعُ من \" سلسلةِ الأحاديث الضعيفة والموضوعةِ، وأثرها السيئ في الأمة \" يَخرُج إلى عالمِ المطبوعاتِ ليرى النورَ بعد عشراتِ السنين، يخرجُ إلى قُرائهِ ومنتظريهِ وراغِبيه بمئاتِ الأحاديث الضعيفةِ والموضوعةِ في مجالاتِ الشريعةِ المختلفةِ؛ من العقائد، والآدابِ والأخلاقِ، والأحكامِ، وغير ذلكَ مِمَّا سَيراه كل مُحِبٍّ للعلمِ وأهلِهِ، يخرجُ ليلحقَ بأمثالِهِ من المجلداتِ السابقةِ؛ ليكونَ المسلمُ على بينة مِنْ أَمْرِ دينهِ، فلا ينْسِبُ إلى نبيِّه - ﷺ - ما لم يَقُلْهُ، فيقعَ تحتَ وعيد قوله الآخر: \" كفَى بالمرءِ إثمًا أنْ يُحَدِّثَ بكلِّ ما سَمعَ \"، أو تحتَ وعيد قولِهِ الأخر:\n\" مَنْ كذبَ علي مُتَعَمِّدًَا؛ فليتبوأْ مقعَدَهُ مِنَ النار \"، وحتى لا يقعَ المسلمُ في الضلالِ والبدعةِ، ويصرفَ جهده ووقتَه فيما لم يشرعْهُ الله ورسولُه، والمسكينُ يحَبُ أنه يُحْسِنُ صُنْعًا إ!\nوسيرى القارىءُ الكريمُ تحتَ أحاديثِ هذا المجلد- كسابقه- الكثيرَ والكثيرَ منَ الأبحاثِ والتحقيقاتِ الحديثيةِ، والردودِ العلميةِ القويَّةِ، والفوائدِ والتنبيهاتِ الخفيَّةِ؛ كل في مكأنهِ ومناسبتِهِ، وخُذْ أمثلةً على ذلك الأحاديث: (٤٠١٤، ٤٠٢١، ٤٠٣٨، ٤٠٧٦، ٤٠٨٧، ٤٠٨١، ٤١٢٧، ٤١١٢، ٤١٣٨، ٤١٣٢، ٤١٣٩، ٤١٤٤، ٤١٧٨، ٤١٤٥، ٤١٩٤، ٤١٩٩، ٤٢٣٧٠، ٤٢١٧، ٤٢٠٨، ٤٢٠، ٤٢٦٧، ٤٢٦١،\n٤٢٧٩، ٤٢٨١، ٤٣١٢، ٤٣١٣، ٤٣٢٨، ٤٣٤٢، ٤٣٤٨، ٤٣٥١، ٤٣٨٤، ٤٣٩٢، ٤٤١٠، ٤٤٣٠) .\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n هذه ملاحظات على المجلد التاسع وقفت عليها في موقع ثمرات المطابع - جزاهم الله خيرا - وأحببت إضافتها هنا تنبيها للقارئ\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة\n_________\nالتقويم:\nانظر ما علقناه على المجلد الثامن.\nالملاحظات:\n١-قد لا يقبل من المعتنين بالكتاب أن يتدخلوا في نص الكتاب ويحكموا على ما لم يحكم عليه الشيخ وأيضًا لا يعتبر هذا الحكم للشيخ ناصر ﵀ وإن استعانوا بتخريجه كما هو معلوم، وأيضًا لا يكتفي فيهم أن ينبهوا على ذلك في المقدمة بل لابد أن يذكروا هذه الملاحظة وأن الحكم ليس للشيخ مع كل حديث فنحن لا نعرف إلا مؤلف الكتاب ولا نعرف هذه المجموعة من طلبة العلم التي استعانت بمجموعة أخرى للحكم على الحديث! وما ضرهم لو اكتفوا بإعداد الكتاب للطباعة دون تدخل وليضعوا ما شاؤوا في الهامش على اعتبار أنهم يحققون الكتاب.\n٢- ليس هناك منهج مطرد في التعليق على الكتاب فالتعليق بأسلوب انتقائي فمثلاُ:\nأ/ مرة يحذفون الحديث الذي تراجع الشيخ عن تضعيفه وخرجه في الصحيحة كما في ص٣٧٧ ومرة لا يحذف الحديث ويشار في الحاشية أن الشيخ تراجع عن تضعيفه ص٤٤٤.\nب/ ومرة يحذفون الحديث لتكراره ص٤٧٣ ومرة لم يحذف وقد كرر برقم (٤١٠٤) و(٤٣٢٤) .\n٣- ذكر تعليقات للمعتنين بالكتاب ولم يميزوا بينها وبين تعليقات الشيخ على سبيل الاضطراد فهم بعض الأحيان يختمون تعليقهم باسم الناشر ومرات لا يفعلوها ويظهر أنها لهم مثل ص٤٧٣، ٤٤٤، ٤٠٦، وغيرها كثير، خاصة فيما صدروه بقولهم (وكتب الشيخ) إلا مرة واحدة اعقبوه باسم الناشر ص٤٣٩.\nوهذا لا شك مما يخلط بين تعليقاتهم وتعليقات الشيخ ويجعلها غير متمايزة وهذا مشكل.","vol":"9","page":3},{"text":"وبطبيعة الحال؛ فإن هذا المجلد- كالمجلد الثامن- لم يراجعه الشيخ المراجعة الأخيرة لتهيئته للطباعة، ولو فعل لزاد وأفاد، ومن ذلك- بل أهمه- أننا وجَدْنَا عددًا من الأحاديثِ لم يثَبِّتْ عليها الشيخ﵀- الحكمَ المختصرَ قبلَ التخريجِ - كعادتهِ-، فَوَضَعْنَا الحكمَ المناسِبَ عليها من خلالِ دراسةِ الشيخِ لطرقهِ وتحقيقه، مع الرجوعِ إلى بعضِ إخواننا طلابِ العلْمِ في ذلكَ، وإليكَ أرقام هذه الأحاديث كاملة: (٤٠١٥، ٤٠٢٤، ٤٠٢٦،٤١٠٦،٤٠٤٦،٤٠٣٥،٤٠٣٠، ٤١٥٢،٤١١٠، ٤١٥٩، ٤١٦١، ٤١٧٧، ٤١٩٣، ٤٢٠٣، ٤٢١٨،٤٢٠٤، ٤٢١٩، ٤٢٤٢، ٤٢٧٦، ٤٢٨٣، ٤٢٩٢، ٤٢٩٨، ٤٣١٨، ٤٣٢٢، ٤٣٣٢، ٤٣٣٦، ٤٣٧٤، ٤٣٨٣، ٤٣٨٩، ٤٤٠٣، ٤٤٠٤، ٤٤٢٣، ٤٤٩٣،٤٤٨٧) ..\nوهناكَ أحاديث قمْنَا بحذْفِها؛ نظرًا لرجوعِ الشَّيخِ﵀- عن تضعيفها وتخريجه إيَّاها في \" الصحيحة \"، وأَمْرِهِ هو بنقلها؛ وهذه الأحاديث هي: (٤٠٢٢، ٤٣٠١، ٤٣٨٧)، وقد أَشَرْنَا إلى ذلكَ في الحاشية.\nوقد وجدنا- أيضًا- بعضَ الأحاديثِ أَخَذَتِ الرقمَ المكررَ قبلَها، فَفَصَلْنا اللاحقَ عن السَّابقِ بوضع [/م] بعد الرقم المكرر، ولم نعَدِّل الأرقامَ؛ لأنَّ الشيخَ﵀- كانَ يحِيل عليها في كتبِه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهذه الأحاديث هي: (٤٣٥٠، ٤٣٩٤) .\nوأخيرًا؛ لا يفوتنا التوَجُه بالشُكْرِ إلى كل مَنْ كانتْ له يَدٌ في إنجازِ هذا العملِ العظيمِ في جَميع مراحِلِهِ؛ بما فيه عمل الفهارس العلميَّةِ المختلفةِ على نحو ما كانتْ تُصْنَع في حياةِ الشَيخِ﵀-؛ فجزاهم الله خيرًا، وشَكَرَ لهم.\nوصلَّى الله على نبينا محمد وآله وصحبه وسلَّم تسليمًا كثيرًا، والحمد لله رب العالمين.\n٢٧ رمضان ١٤٢١ هـ الناشر","vol":"9","page":4},{"text":"<span data-type=\"title\" id=toc-4013>٤٠٠١ </span>- (فتنة القبر في، فإذا سئلتم عني فلا تشكوا) .\nضعيف جدًا\nرواه الحاكم (٢/ ٣٨٢) عن محمد بن عبد الله بن عبيد بن عمير، عن ابن أبي مليكة، عن عائشة مرفوعًا. وقال:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: بل محمد مجمع على ضعفه\".\nوأقول: هو ضعيف جدًا؛ قال البخاري:\n\"منكر الحديث\"، وقال النسائي والدارقطني:\n\"متروك\". وكذبه بعضهم.","vol":"9","page":5},{"text":"<span data-type=\"title\" id=toc-4014>٤٠٠٢ </span>- (فضل عائشة على النساء؛ كفضل تهامة على ما سواها من الأرض، وفضل الثريد على سائر الطعام) .\nمنكر\nأخرجه الديلمي في \"مسند الفردوس\" (٢/ ٣٢٨) عن أبي نعيم معلقًا، من طريق محمد بن حميد: حدثنا جرير، عن هشام، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ محمد بن حميد، وهو الرازي.\nوالمحفوظ في هذا الحديث عن عائشة وغيرها دون ذكر تهامة، فهي زيادة منكرة.\nفقد أخرجه أحمد (٦/ ١٥٩) من طريق أبي سلمة، عن عائشة به دون الزيادة.\nوإسناده جيد رجاله ثقات رجال الشيخين؛ غير الحارث - وهو ابن عبد الرحمن القرشي العامري -؛ قال النسائي:\n\"ليس به بأس\".","vol":"9","page":5},{"text":"وذكره ابن حبان في \"الثقات\".\nوأخرجه البخاري (٢/ ٤٤٧)، ومسلم (٧/ ١٣٣،١٣٨) وغيرهما من حديث أبي موسى وأنس مرفوعًا.\nوأبو نعيم في \"الحلية\" (٩/ ٢٥) من حديث سعد بن أبي وقاص.\nوالحاكم (٣/ ٥٨٧) من حديث قرة والد معاوية.\n(تنبيه): لقد انقلب الحديث على الحافظ السيوطي؛ فأورده في \"الجامع الصغير\" وتبعه النبهاني في \"الفتح الكبير\" بلفظ:\n\"فضل الثريد على الطعام؛ كفضل عائشة على النساء\".\nوعزاه لابن ماجه عن أنس!\nوهو عند ابن ماجه (٣٢٨١) باللفظ المحفوظ عند الشيخين وغيرهما:\n\"فضل عائشة على النساء؛ كفضل الثريد على سائر الطعام\".\nوكذلك هو في \"مسند أحمد\" (٣/ ١٥٦،٢٦٤) .\nوكذلك أورده السيوطي نفسه في \"الجامع الكبير\" (٢/ ٨٠/ ١)؛ ولكنه قصر في تخريجه فقال:\n\"رواه ش عن أنس، الخطيب في \"المتفق والمفترق\" عن عائشة\".\nوكان حقه أن يعزوه للشيخين على الأقل عن أنس، وأحمد عنها.\n<span data-type=\"title\" id=toc-4015>٤٠٠٣ </span>- (فضل الجمعة في رمضان على سائر أيامه؛ كفضل رمضان على سائر الشهور) .\nموضوع\nوله طريقان:","vol":"9","page":6},{"text":"الأول: عن عبيد بن واقد قال: حدثنا بشر بن عبد الله القيسي قال: حدثنا أبو داود، عن البراء بن عازب مرفوعًا.\nأخرجه الأصبهاني في \"الترغيب\" (٢١٥/ ٢)، والضياء في \"الأحاديث والحكايات\" (١٢/ ١٤٧/ ٢) وقال:\n\"أظن أن أبا داود هذا نفيع الأعمى\".\nقلت: هو كذلك؛ فقد أخرجه من هذا الوجه ابن عدي (٢٥٥/ ١) فقال: \"عن أبي داود الدارمي\". وكذلك في رواية الأصبهاني.\nوالدارمي: هو نفيع بن الحارث - كما في \"تهذيب التهذيب\" -، وهو كذاب.\nوالآخر: يرويه هارون بن زياد الحنائي: حدثنا سعد بن عبد الرحمن: حدثنا عمر بن موسى، عن أبي الزبير، عن جابر مرفوعًا به.\nأخرجه الديلمي (٥/ ٣٢٩) .\nقلت: وهذا موضوع؛ آفته عمر بن موسى - وهو الوجيهي -؛ قال ابن عدي وغيره:\n\"يضع الحديث\". قال المناوي:\n\"وفيه هارون بن زياد؛ قال الذهبي: قال أبو حاتم: له حديث باطل. وقال ابن حبان: كان ممن يضع\".\nقلت: هذا الوضاع ليس هو راوي هذا الحديث؛ لأن هذا متقدم الطبقة، يروي عن الأعمش، وأما الراوي له؛ فهو متأخر عنه كما ترى، وهو الحنائي، والوضاع لم ينسب هذه النسبة، وقد فرق بينهما الحافظ، فذكر هذا بعد الوضاع وقال:\n\"أبو موسى من أهل المصيصة ... ذكره ابن حبان في (الثقات) \".","vol":"9","page":7},{"text":"<span data-type=\"title\" id=toc-4016>٤٠٠٤ </span>- (فضل ما بين لذة المرأة ولذة الرجل؛ كأثر المخيط في الطين، إلا أن الله يسترهن بالحياء) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ١٦٨/ ١-الجمع بينه وبين الصغير): أخبرنا محمد بن أبان: أخبرنا أحمد بن علي بن شوذب الواسطي: أخبرنا أبو المسيب سلم بن سلام: أخبرنا ليث بن سعد، عن يزيد بن عبد الله بن أسامة بن الهاد، عن يعقوب بن خالد، عن عطاء بن يسار، عن عبد الله بن عمرو مرفوعًا، وقال:\n\"لم يروه عن الليث إلا أبو المسيب\".\nقلت: وهو مجهول الحال، روى عنه جماعة من الواسطيين وغيرهم، ولم أر من وثقه أو جرحه، ولذا قال الحافظ:\n\"مقبول\".\nومثله يعقوب بن خالد - وهو ابن المسيب -؛ قال ابن أبي حاتم (٤/ ٢/ ٢٠٧):\n\"روى عنه يحيى بن سعيد - يعني الأنصاري -، وعمرو بن أبي عمرو، وابن الهاد\". ولم يذكر فيه جرحًا ولا تعديلًا.\nوابن شوذب؛ لم أعرفه.\nومثله محمد بن أبان، ويحتمل أن يكون هو محمد بن أبان الأصبهاني؛ فإنه من شيوخ الطبراني في \"المعجم الصغير\" (ص ١٨٧)، وهو ثقة.\nوالحديث قال الهيثمي (٤/ ٢٩٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه أحمد بن علي بن شوذب، ولم أجد من ترجمه، وبقية رجاله ثقات\".","vol":"9","page":8},{"text":"كذا قال، ولعل عمدته في إطلاقه التوثيق على أبي المسيب، ويعقوب بن خالد؛ ابن حبان، فقد يكون أوردهما في \"الثقات\"، فليراجع.\nونقل المناوي عن ابن القيم أنه قال:\n\"هذا لا يصح عن النبي - ﷺ -، وإسناده مظلم لا يحتج بمثله\".\nقلت: وقد روي الحديث بإسناد آخر نحوه، ولفظه:\n\"فضلت المرأة على الرجل بتسعة وتسعين في اللذة، ولكن الله ألقى عليهن الحياء\".\nرواه ابن عبد الهادي في \"أحاديث منتقاة\" (٣٣٨/ ١) عن ابن وهب: حدثني أسامة بن زيد: أن الجارود مولى ابن مليل الزهري حدثه: أنه سمع أبا هريرة مرفوعًا.\nوأخرجه البيهقي في \"الشعب\" (٢/ ٤٦٢/ ٢) من طريق أبي الأسود: حدثنا ابن لهيعة، عن أسامة بن زيد الليثي: أنبأنا داود مولى بني محمد الزهري حدثه: أنه سمع أبا هريرة يقول ...\nقلت: وهذا إسناد مظلم؛ فإن داود هذا لم أعرفه، ووقع عند ابن عبد الهادي: \"الجارود\"، وما أظنه إلا محرفًا؛ فقد قال المناوي بعد أن عزاه تبعًا لأصله للبيهقي في \"الشعب\":\n\"وفيه داود مولى أبي مكمل؛ قال في \"الميزان\": قال البخاري: منكر الحديث. ثم ساق له هذا الخبر\".\nومن الغريب أننا لم نجد هذه الترجمة فيمن يسمى بـ \"داود\" من \"الميزان\"، ولا رأيت فيهم هذا الحديث، فغالب الظن أن \"داود\" نفسه محرف من الناسخين","vol":"9","page":9},{"text":"أو الطابعين للمناوي. والله أعلم.\n<span data-type=\"title\" id=toc-4017>٤٠٠٥ </span>- (فضل الدار القريبة من المسجد على الدار الشاسعة؛ كفضل الغازي على القاعد) .\nضعيف جدًا\nأخرجه أحمد (٥/ ٣٨٧) عن ابن لهيعة، عن بكر بن عمرو، عن أبي عبد الملك، عن حذيفة بن اليمان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فيه ثلاث علل:\nالأولى: الانقطاع بين حذيفة وأبي عبد الملك - وهو علي بن يزيد الألهاني صاحب القاسم بن عبد الرحمن -؛ فإنهم لم يذكروا له رواية عن أحد من الصحابة، ولا سنه مما يساعده على ذلك؛ فإنه مات في العشر الثاني بعد المئة.\nالثانية: ضعف أبي عبد الملك نفسه؛ بل قال فيه النسائي:\n\"متروك الحديث\". وقال البخاري:\n\"منكر الحديث\".\nالثالثة: ضعف ابن لهيعة.","vol":"9","page":10},{"text":"<span data-type=\"title\" id=toc-4018>٤٠٠٦ </span>- (فضل الشاب العابد الذي تعبد في شبابه على الشيخ الذي تعبد بعدما كبرت سنه؛ كفضل المرسلين على سائر الناس، يقول الله للشاب المؤمن بقدري، الراضي بكتابي، القانع برزقي، التارك شهوته من أجلي: أنت عندي كبعض ملائكتي، وللشاب التارك لحرمات الله، العامل بطاعة الله: كل يوم أجر سبعين صديقًا، وفضل الشاب المتعبد على الشيخ الذي تعبد بعدما كبرت سنه؛ كفضل المرسلين على سائر النبيين) .","vol":"9","page":10},{"text":"ضعيف\nرواه ابن شاهين في \"الترغيب\" (٢٩٢/ ٢)، والديلمي (٢/ ٣٣٠) عن المغيرة بن فضيل الراسبي أبي خداش: حدثنا جميل بن حميد، عن موسى ابن جابان، عن أنس قال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد مظلم؛ من دون أنس لم أجدهم. وأعله المناوي بالراوي له عن المغيرة: عمر بن شبيب، ولم يقرأ مني في مصورة \" الديلمي\" إلا: عمر بن شبة الأخباري. وأما \"الترغيب\" فليس تحت يدي الآن؛ لأني نسخت الحديث منذ عشر سنوات من نسخة المدينة منه.\nثم روى عن حامد بن آدم: حدثنا أبو غانم، عن أبي سهل، عن الحسن قال:\n\"يقول الله يوم القيامة للشاب التارك شهوته من أجلي، المبتذل شبابه لي: أنت عندي كبعض ملائكتي\".\n<span data-type=\"title\" id=toc-4019>٤٠٠٧ </span>- (فضل العالم على العابد سبعين درجة، بين كل درجتين حضر الفرس السريع المضمر مئة عام، وذلك أن الشيطان يضع البدعة للناس فيعرفها العالم فينهى عنها، والعابد مقبل على صلاته لا يتوجه لها ولا يعرفها) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٢٨) عن أبي عتبة، عن بقية، عن عبد الله بن محرر، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا:\nابن محرر هذا؛ متروك؛ كما في \"التقريب\".\nوبقية؛ مدلس وقد عنعنه.","vol":"9","page":11},{"text":"والجملة الأولى منه؛ أخرجها ابن عبد البر في \"الجامع\" (١/ ٢٢) من طريق يحيى بن صالح الأيلي، عن إسماعيل بن أمية، عن عبيد بن عمير، عن ابن عباس مرفوعًا.\nويحيى هذا؛ قال العقيلي:\n\"روى مناكير\". وقال ابن عدي:\n\"أحاديثه كلها غير محفوظة\".\n<span data-type=\"title\" id=toc-4020>٤٠٠٨ </span>- (فضل الماشي خلف الجنازة على الماشي أمامها؛ كفضل المكتوبة على التطوع) .\nضعيف جدًا\nأخرجه الديلمي (٢/ ٣٣١) عن أبي الشيخ معلقًا، من طريق مطرح بن يزيد، عن عبيد الله بن زحر، عن علي بن يزيد، [عن القاسم بن عبد الرحمن]، عن أبي أمامة، عن علي بن أبي طالب رفعه.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء:\nمطرح هذا؛ قال الذهبي:\n\"مجمع على ضعفه\"، وقال أبو حاتم:\n\"ليس بالقوي في الحديث، روى أحاديث عن علي بن يزيد، فلا أدري [البلاء] منه أو من علي بن يزيد؟ \"، وقال الآجري عن أبي داود:\n\"زعموا أن البلية من قبل علي بن يزيد\".\nقلت: وهو الألهاني. وقد قال ابن حبان في ابن زحر:\n\"يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات،","vol":"9","page":12},{"text":"وإذا اجتمع في إسناد خبر عبيد الله وعلي بن يزيد والقاسم أبو عبد الرحمن؛ لم يكن ذلك الخبر إلا مما عملته أيديهم\"!\n<span data-type=\"title\" id=toc-4021>٤٠٠٩ </span>- (فضل الوقت الأول من الصلاة على الآخر؛ كفضل الآخرة على الدنيا) .\nضعيف\nأخرجه الديلمي (٢/ ٣٣١) عن أبي نعيم معلقًا بسنده، عن ليث بن خالد البلخي: حدثنا إبراهيم بن رستم، عن علي الغواص، عن نافع، عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف إبراهيم بن رستم من قبل حفظه، وشيخه والراوي عنه؛ لم أعرفهما. ونقل المناوي عن العراقي أنه قال:\n\"وسنده ضعيف\".\nثم رأيت ليث بن خالد البلخي في \"الجرح والتعديل\"، وكناه بـ (أبي بكر)، بروايته عن جمع من الشيوخ الثقات، وقال:\n\"سمع منه أبي بـ (الري)، وروى عنه\".\nولم يذكره ابن حبان في \"الثقات\"!\nثم رأيت الخطيب قد ترجمه في \"التاريخ\" (١٣/ ١٥)، وذكر أنه روى عنه عبد الله بن أحمد أيضًا، وروى عن ابن نمير أنه أثنى عليه خيرًا.\nثم رأيت الحافظ قد ترجم له في \"تعجيل المنفعة\" (٣٥٥/ ٩١٨) رامزًا له بأنه روى عنه عبد الله بن أحمد في زياداته على \"المسند\" وقال:\n\"وقد كان عبد الله بن أحمد لا يكتب إلا عمن يأذن له أبوه في الكتابة عنه؛","vol":"9","page":13},{"text":"ولهذا كان معظم شيوخه ثقات، وإني لأعجب من إغفال ابن حبان ذكر هذا في (ثقاته) \".\n<span data-type=\"title\" id=toc-4022>٤٠١٠ </span>- (فضل صلاة الليل على صلاة النهار؛ كفضل صدقة السر على صدقة العلانية) .\nضعيف\nرواه أبو بكر الدينوري في \"المجالسة\" (٢٧/ ٢٩/ ٢): حدثنا أبو بكر جنيد بن حكيم بن أبي الجنيد قال: حدثنا علي بن ميمون الرقي: حدثنا مخلد بن يزيد، عن سفيان الثوري، عن زبيد، عن مرة، عن عبد الله مرفوعًا.\nورواه الطبراني (٣/ ٧٥/ ٢): حدثنا جعفر بن محمد الفريابي: أخبرنا عمرو بن هشام أبو أمية الحراني: أخبرنا مخلد بن يزيد به.\nورواه أبو نعيم في \"الحلية\" (٤/ ١٦٧ و٥/ ٣٦ و٧/ ٢٣٨) من طرق عن مخلد به. وقال المنذري (١/ ٢١٧):\n\"إسناده حسن\".\nوأقول: هو كذلك؛ لولا أن الثقات رووه عن الثوري وعن زبيد به موقوفًا على ابن مسعود.\nفرواه الطبراني (٣/ ٢١/ ٢) من طريق عبد الرزاق عن الثوري، ومن طريق زائدة عن منصور؛ كلاهما عن زبيد به موقوفًا على ابن مسعود.\nثم رواه (٣/ ٣٥/ ١) من طريق شريك، عن أبي إسحاق، عن الأسود ومرة ومسروق قالوا: قال عبد الله به نحوه.\nورواه ابن صاعد في زوائد \"الزهد\" لابن المبارك (١٥٩/ ١من الكواكب ٥٧٥) من طريق مخلد بن يزيد الحراني قال: حدثنا سفيان الثوري به.","vol":"9","page":14},{"text":"ورواه ابن أبي شيبة (٢/ ٤٤/ ١)، وأبو نعيم عن مسعر عن زبيد به موقوفًا. وقال أبو نعيم:\n\"كذا رواه شعبة والناس عن زبيد موقوفًا، وتفرد مخلد بن يزيد برفعه عن سفيان الثوري عن زبيد\".\nقلت: ومخلد بن يزيد - مع مخالفته للثقات - فيه كلام من قبل حفظه، قال الحافظ في \"التقريب\":\n\"صدوق له أوهام\".\nقلت: فلا يحتج به عند المخالفة، فالحديث من أجلها ضعيف مرفوعًا، صحيح موقوفًا، وكذلك رواه البيهقي (٢/ ٥٠٢) .\n<span data-type=\"title\" id=toc-4023>٤٠١١ </span>- (فضل قراءة القرآن بنظر على من يقرؤه ظاهرًا؛ كفضل الفريضة على النافلة) .\nضعيف جدًا\nأخرجه أبو عبيد في \"فضائل القرآن\" (١٦/ ١) وعنه الديلمي (٢/ ٣٣٠): حدثنا نعيم بن حماد، عن بقية بن الوليد، عن معاوية بن يحيى السلمي، عن سليمان بن مسلم، عن عبد الله بن عبد الرحمن، عن بعض أصحاب رسول الله - ﷺ -: فذكره.\nوقال ابن كثير في \"فضائل القرآن\" (٦٥):\n\"وهذا الإسناد فيه ضعف؛ فإن معاوية بن يحيى هذا هو الصدفي أو الإطرابلسي، وأيا ما كان؛ فهو ضعيف\".\nقلت: والأول أشد ضعفًا من الآخر، وقد سبق الكلام عليه عند الحديث (١٣٦ و١٥٦)، والراجح عندي أنه الأول؛ فقد ذكر الحافظ في ترجمته من","vol":"9","page":15},{"text":"\"التهذيب\": أن البخاري أورد له في \"الضعفاء\" حديثه عن سليمان بن سليم، عن أنس مرفوعًا: \"احترسوا من الناس بسوء الظن\". وقد رواه غيره كذلك كما تقدم (١٥٦) . فأظن أن شيخه هنا هو شيخه هناك، لكن وقع هنا سليمان بن مسلم. والله أعلم.\nوشيخه عبد الله بن عبد الرحمن؛ لم أعرفه.\nوبقية؛ مدلس وقد عنعنه.\nونعيم بن حماد؛ ضعيف.\n<span data-type=\"title\" id=toc-4024>٤٠١٢ </span>- (في البطيخ عشر خصال: هو طعام، وشراب، ويغسل المثانة، ويقطع الإبردة، وهو ريحان، وأشنان، ويغسل البطن، ويكثر ماء الصلب، ويكثر الجماع، وينقي البشرة) .\nباطل\nأخرجه الديلمي (٢/ ٣٣٦) عن شعيب بن بكار الموصلي: حدثنا محمد بن سليمان الآمدي، عن أبي بكر الشيباني، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ مسلسل بالعلل:\nالأولى: أبو بكر الشيباني - واسمه أصبغ - قال الذهبي:\n\"مجهول، أتى بخبر منكر عن السدي، عن عبد خير، عن علي ... \".\nقلت: فذكره، وقال:\n\"أخرجه ابن الجوزي في الواهيات\". فقال الحافظ في \"اللسان\":\n\"وهذا أولى بكتاب \"الموضوعات\"، وقد ذكره العقيلي فقال: مجهول، وحديثه غير محفوظ ... ثم ساقه، فعزوه له أولى من عزوه لابن الجوزي\".","vol":"9","page":16},{"text":"قلت: وأخرجه الدولابي أيضًا في \"الكنى\" (١/ ١١٩-١٢٠) .\nالثانية: محمد بن سليمان الآمدي؛ لم أعرفه.\nالثالثة: شعيب بن بكار؛ قال الأزدي:\n\"ضعيف\".\nوالحديث عزاه السيوطي في \"الجامع\" للرافعي أيضًا عن ابن عباس مرفوعًا، وأبي عمر النوقاني في \"كتاب البطيخ\" عنه موقوفًا.\nقلت: وهو الأقرب، وقد ذكروا أنه لا يصح في فضل البطيخ شيء، سوى أنه كان يأكله بالرطب، وقد خرجته في \"الصحيحة\" (٥٨)، بل قال الحافظ السخاوي:\n\"أحاديث فضائل البطيخ باطلة\".ما سبق نقله عنه تحت الحديث (١٦٧) .\n<span data-type=\"title\" id=toc-4025>٤٠١٣ </span>- (في الجمعة ساعة لا يوافقها عبد يستغفر الله ﷿ إلا غفر له، فجعل النبي - ﷺ - يقللها بيده) .\nشاذ\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٦٧) من طريق النسائي: أخبرني عمرو بن عثمان: حدثنا شريح بن يزيد: حدثنا شعيب بن أبي حمزة، عن أبي الزناد، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات؛ غير شريح بن يزيد؛ فلم يوثقه غير ابن حبان، وأظنه قد وهم هو أو شيخه في لفظ الحديث؛ فقد رواه جمع من الثقات عن أبي الزناد بلفظ:\n\" ... وهو يصلي: يسأل الله شيئًا إلا أعطاه إياه ... \" والباقي مثله.\nهكذا أخرجه مالك، ومسلم (٣/ ٥)، وأحمد (٢/ ٤٨٦)، وغيرهم.","vol":"9","page":17},{"text":"وتابعه الزهري: حدثني سعيد بن المسيب به.\nأخرجه أحمد (٢/ ٢٨٤)، وعنه النسائي (١/ ٢١١) .\nثم أخرجه مسلم، وأحمد (٢/ ٢٣٠ و٢٥٥ و٢٧٢ و٢٨٠ و٣١١ و٣١٢ و٤٠١ و٤٠٣ و٤٥٧ و٤٦٩ و٤٨١ و٤٨٥ و٤٨٦ و٤٨٩ و٤٩٨ و٥١٨) من طرق كثيرة عن أبي هريرة.\nقلت: فهذه المتابعات والطرق تدل على شذوذ اللفظ الذي تفرد به شريح بن يزيد، أقول هذا مع ملاحظتي أن الاستغفار الوارد فيه هو جزء من السؤال المحفوظ في الطرق الأخرى، وعليه فلفظه قاصر عن لفظهم، فتنبه.\n<span data-type=\"title\" id=toc-4026>٤٠١٤ </span>- (في الخيل السائمة؛ في كل فرس دينار) .\nباطل\nأخرجه الدارقطني (ص ٢١٤)، والبيهقي (٤/ ١١٩) عن محمد بن موسى الحارثي (وقال البيهقي: الإصطخري): أنبأ إسماعيل بن يحيى بن بحر الكرماني: حدثنا الليث بن حماد الإصطخري: حدثنا أبو يوسف، عن غورك بن الخضرم أبي عبد الله، عن جعفر بن محمد، عن أبيه، عن جابر رفعه. وقال الدارقطني والبيهقي:\n\"تفرد به غورك - عن جعفر - وهو ضعيف جدًا، ومن دونه ضعفاء\".\nقلت: وقد ترجموا في \"الميزان\" و\"اللسان\" تراجم مختصرة، ليس فيها أكثر من قول الدارقطني هذا، غير أبي يوسف وهو يعقوب بن إبراهيم القاضي صاحب أبي حنيفة، فترجمته فيهما مبسوطة؛ إلا أنهما أغفلا ذكر محمد بن موسى الحارثي، فلم يترجماه، لكن في \"اللسان\":\n\"محمد بن موسى بن إبراهيم الإصطخري، شيخ مجهول، روى عن شعيب","vol":"9","page":18},{"text":"ابن عمران العسكري خبرًا موضوعًا ... \".\nوأنا أظن أنه الحارثي؛ لأنه كذلك نسب في رواية الدارقطني كما رأيت، فكان على الحافظ أن يشير إلى تضعيفه إياه كما فعل فيمن فوقه. والله أعلم.\nثم إن الحديث مع ضعفه الشديد؛ يخالف عموم قوله - ﷺ -:\n\"ليس على المسلم في عبد هـ، ولا في فرسه صدقة\".\nأخرجه الستة، والدارقطني، والبيهقي، وأحمد (٢/ ٢٤٢ و٢٤٩ و٢٥٤ و٢٧٩ و٤٠٧ و٤١٠ و٤٣٢ و٤٦٩ و٤٧٠ و٤٧٧) عن أبي هريرة، وقال الترمذي (١/ ١٢٣):\n\"حديث حسن صحيح، والعمل عليه عند أهل العلم\".\nوفي رواية لمسلم، والدارقطني:\n\"إلا أن في الرقيق صدقة الفطر\".\nويخالف أيضًا مفهوم قوله ﵊:\n\"في كل سائمة إبل، في أربعين بنت لبون ... \" الحديث؛ وهو مخرج في \"الإرواء\" (٧٨٣)، فلم يذكر فيه سائمة الخيل.\n(تنبيه): من تعصب الكوثري البالغ، وتغييره للحقائق، أنه أورد هذا الحديث في \"النكت الطريفة\" (ص ١٨٢-١٨٣)، محتجًا به لأبي حنيفة في إيجابه الزكاة على الخيل السائمة، غير مكترث بتضعيف الدارقطني لغورك بن الخضرم، بل ركب رأسه فقال:\n\"ومن البعيد على مثل أبي يوسف في فقهه ودينه ويقظته وإمامته أن يروي عمن هو غير ثقة\"!","vol":"9","page":19},{"text":"ومع أن أبا يوسف نفسه متكلم فيه عند المحدثين - رغم أنف الكوثري - فلو سلمنا أنه ثقة، فمعنى صنيع الكوثري هذا أن كل شيوخ أبي يوسف ثقات! وهذا ما لا يقوله عالم منصف حتى في شيوخ إمام أبي يوسف نفسه، وأعني به أبا حنيفة. نعم؛ قد صرح بذلك متعصب آخر من حنيفة لعصر في مقدمة كتابه \"إعلاء السنن\"، فرددت عليه في مقدمتي لتخريج \"شرح الطحاوية\"، فسردت فيها أسماء عديد من شيوخ أبي حنيفة ضعفهم أبو المؤيد الخوارزمي الحنفي نفسه في كتابه \"مسانيد أبي حنيفة\"، وفيهم غير واحد من المتهمين فراجعهم في المقدمة المذكورة (ص ٤٢)، فإذا كان هذا شأن الإمام أبي حنيفة نفسه؛ فكيف بتلميذه أبي يوسف؟!\nوليس هذا فقط، بل إن الكوثري تجاهل من دون غورك من الضعفاء؛ الذين أشار إليهم الدارقطني.\n<span data-type=\"title\" id=toc-4027>٤٠١٥ </span>- (في السماء ملكان؛ أحدهما يأمر بالشدة، والآخر يأمر باللين، وكل مصيب؛ أحدهما جبريل [والآخر] ميكائيل. ونبيان، أحدهما يأمر باللين، والآخر [يأمر] بالشدة، وكل مصيب - وذكر إبراهيم ونوحًا -. ولي صاحبان؛ أحدهما يأمر باللين، والآخر يأمر بالشدة، وكل مصيب، - وذكر أبا بكر وعمر -) .\nضعيف\nرواه أبو بكر النيسابوري في \"الفوائد\" (١٤١/ ٢) عن بشر بن عبيس قال: حدثنا النضر بن عربي، عن خارجة بن عبد الله، عن عبد الله بن أبي سفيان، عن أبيه، عن أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن أبي سفيان؛ قال ابن القطان:\n\"لا يعرف حاله\". وقال الذهبي:","vol":"9","page":20},{"text":"\"لا يدرى من هو عبد الله في خلق الله، تفرد عنه سليمان بن كنانة، وماهو بالمشهور\".\nقلت: قد روى عنه أيضًا خارجة بن عبد الله؛ كما ترى في هذا الإسناد، وإبراهيم بن إسماعيل بن أبي حبيبة وعيسى بن كنانة وابن إسحاق وغيرهم كما في \"التهذيب\"، فالصواب أنه مجهول الحال كما تقدم عن ابن القطان. وقال الحافظ في \"التقريب\":\n\"مقبول\". يعني عند المتابعة.\nوبقية رجال الإسناد ثقات، على ضعف في حفظ بعضهم.\n<span data-type=\"title\" id=toc-4028>٤٠١٦ </span>- (في السواك عشر خصال: مطهرة للفم، مرضاة للرب، ومسخطة للشيطان، ومحبة للحفظة، ويشد اللثة، ويطيب الفم، ويقطع البلغم، ويطفىء المرة، ويجلو البصر، ويوافق السنة) .\nضعيف\nأخرجه الديلمي (٢/ ٣٣٥) من طريق كنانة بن جبلة، عن بكر بن خنيس، عن ضرار بن عمرو، عن أبيه، عن أنس مرفوعًا.\nقلت: ضرار هذا؛ الظاهر أنه الملطي، روى عن يزيد الرقاشي وغيره، قال البخاري:\n\"فيه نظر\".\nوبكر بن خنيس؛ فيه كلام.\nوكنانة؛ كذبه يحيى بن معين.\nثم أخرجه من طريق عمرو بن جميع، عن أبان، عن أنس ... فذكره؛ لكنه قال:","vol":"9","page":21},{"text":"\"ويضعف الحسنات سبعين ضعفًا، ويبيض الأسنان، ويذهب الحفر، ويشهي الطعام، ويبدل البلغم والمرة، ويطيب الفم، ويوافق السنة\".\nوعمرو بن جميع؛ كذبه يحيى أيضًا. وقال الحاكم:\n\"روى عن هشام بن عروة وغيره أحاديث موضوعة\".\nوأبان - هو ابن أبي عياش -؛ متروك.\nوأورده السيوطي من رواية أبي الشيخ، وأبي نعيم في \"كتاب السواك\" من طريق الخليل بن مرة، عن ابن أبي رباح، عن ابن عباس مرفوعًا نحوه، وقال المناوي:\n\"وفي الخليل بن مرة ضعف؛ كما قال الولي العراقي\".\nوأخرجه الدارقطني في \"سننه\" (ص ٢٢) من طريق معلى بن ميمون، عن أيوب، عن عكرمة، عن ابن عباس قال ... فذكره موقوفًا. وقال:\n\"معلى بن ميمون؛ ضعيف متروك\".\n<span data-type=\"title\" id=toc-4029>٤٠١٧ </span>- (في اللبن صدقة) .\nضعيف\nأخرجه الديلمي (٢/ ٣٣٨) من طريق الروياني بسنده، عن موسى ابن عبيد ة: حدثنا عمران بن أبي أنس، عن مالك بن أوس الحدثان، عن أبي ذر رفعه.\nقلت: وهذا إسناد ضعيف؛ موسى بن عبيد ة - بضم أوله - أورده الذهبي في \"الضعفاء\" وقال:\n\"ضعفوه، وقال أحمد: لا تحل الرواية عنه\".","vol":"9","page":22},{"text":"<span data-type=\"title\" id=toc-4030>٤٠١٨ </span>- (في اللسان الدية إذا منع الكلام، وفي الذكر الدية إذا قطعت الحشفة، وفي الشفتين الدية) .\nضعيف جدًا\nرواه ابن عدي (٢٨٣/ ١)، وعنه البيهقي (٨/ ٨٩) عن الحارث ابن نبهان، عن محمد بن عبيد الله، عن عمرو بن شعيب، عن أبيه، عن عبد الله بن عمرو بن العاص مرفوعًا. وقال ابن عدي:\n\"هذا غريب المتن، لا يروى إلا من هذا الطريق، ومحمد بن عبيد الله العرزمي؛ عامة رواياته غير محفوظة\". وقال البيهقي:\n\"هذا إسناد ضعيف؛ محمد بن عبيد الله العرزمي، والحارث بن نبهان؛ ضعيفان\".\nقلت: بل هما متروكان؛ كما في \"التقريب\"، فهو شديد الضعف.","vol":"9","page":23},{"text":"<span data-type=\"title\" id=toc-4031>٤٠١٩ </span>- (في المؤمن ثلاث خصال: الطيرة والظن والحسد، فمخرجه من الطيرة ألا يرجع، ومخرجه من الظن ألا يحقق، ومخرجه من الحسد ألا يبغي) .\nضعيف\nرواه محمد بن المظفر في \"غرائب شعبة\" (١/ ٢)، وأبو الشيخ في \"الأقران\" (ق ١١/ ٢) و\"التوبيخ\" (١٠٦/ ٧٧)، والبيهقي في \"الشعب\" (٢/ ٦٣/ ١١٧٣)، والديلمي (٢/ ٣٣٩) عن محمد بن جعفر الفارسي: حدثنا يحيى ابن السكن: حدثنا شعبة، عن محمد بن إسحاق، عن علقمة بن أبي علقمة، عن أبي هريرة مرفوعًا.\nقلت: ورجاله ثقات على عنعنة ابن إسحاق؛ غير يحيى بن السكن؛ قال الذهبي:","vol":"9","page":23},{"text":"\"ليس بالقوي، وضعفه صالح جزرة\".\nوأمل ابن حبان؛ فذكره في \"الثقات\".\nوقد خولف في هذا الحديث؛ فرواه البغوي في \"شرح السنة\" (٤/ ٩٨/ ٢) عن موسى بن إسماعيل: أخبرنا حماد، عن محمد بن إسحاق، عن علقمة بن أبي علقمة: أن النبي - ﷺ - قال:.. لم يذكر فيه: \"عن أبي هريرة\". ولهذا قال البغوي:\n\"والحديث مرسل\".\nوبالجملة؛ فالحديث ضعيف مرسلًا ومتصلًا؛ لأن مداره على ابن إسحاق؛ وهو مدلس وقد عنعنه.\nومحمد بن جعفر الفارسي - وقال الديلمي: العابد -؛ لم أعرفه.\nوقد روي من طريقين آخرين مرسلين، وهما مخرجان في \"غاية المرام\" (١٨٥/ ٣٠٢) .\nوورد بلفظ:\n\"إذا ظننتم فلا تحققوا، وإذا حسدتم فلا تبغوا، وإذا تطيرتم فامضوا، وعلى الله توكلوا\".\nوقد خرجته في \"الصحيحة\" (٣٩٤٢) .\n<span data-type=\"title\" id=toc-4032>٤٠٢٠ </span>- (في دية الخطأ عشرون حقة، وعشرون جذعة، وعشرون بنت مخاض، وعشرون بنت لبون، وعشرون بني مخاض ذكر) .\nضعيف\nأخرجه أبو داود (٤٥٤٥)، والنسائي (٢/ ٢٤٨)، والترمذي (١/ ٢٦٠-٢٦١)، وابن ماجه (٢٦٣١)، والدارقطني (٣٦١)، والبيهقي (٨/ ٧٥)، وأحمد","vol":"9","page":24},{"text":"(١/ ٤٥٠) من طريق الحجاج بن أرطاة، عن زيد بن جبير، عن خشف بن مالك، عن عبد الله بن مسعود مرفوعًا. وقال الترمذي:\n\"لا نعرفه موفوعًا إلا من هذا الوجه، وقد روي عن عبد الله موقوفًا\".\nوقال الدارقطني:\n\"هذا حديث ضعيف غير ثابت عند أهل المعرفة بالحديث، لا نعلمه رواه إلا خشف بن مالك عن ابن مسعود، وهو رجل مجهول، لم يروه عنه إلا زيد بن جبير ابن حرمل الجشمي، ولا نعلم أحدًا رواه عن زيد بن جبير إلا حجاج بن أرطاة، والحجاج؛ فرجل مشهور بالتدليس، وبأنه يحدث عمن لم يلقه، ومن لم يسمع منه\".\nوقال البيهقي عقبه:\n\"لا يصح رفعه، والحجاج غير محتج به، وخشف بن مالك مجهول، والصحيح أنه موقوف على عبد الله بن مسعود\".\n<span data-type=\"title\" id=toc-4033>٤٠٢١ </span>- (ضالة الإبل المكتومة، غرامتها ومثلها معها) .\nضعيف\nأخرجه أبو داود (١٧١٨)، وعنه البيهقي (٦/ ١٩١) من طريق عبد الرزاق، وهذا في \"المصنف\" (١٠/ ١٣٩/ ١٨٥٩٩)، وعنه العقيلي في \"الضعفاء\" (٣/ ٢٥٩-٢٦٠)، عن عمرو بن مسلم، عن عكرمة، - أحسبه - عن أبي هريرة: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا سند ضعيف؛ عمرو بن مسلم - وهو الجندي اليماني -؛ ضعفه أحمد وابن معين والنسائي وغيرهم، وقال الساجي:\n\"صدوق يهم\".","vol":"9","page":25},{"text":"وذكره ابن حبان في \"الثقات\". وقال الحافظ في \"التقريب\":\n\"صدوق له أوهام\". وقال الذهبي في \"الكاشف\":\n\"لينه أحمد وغيره، ولم يترك، وقواه ابن معين\".\nقلت: إنما قال ابن معين فيه: \"لا بأس به\"، وهذا في رواية، وضعفه في روايتين أخريين عنه، وقال في \"الميزان\":\n\"قال أحمد: فيه ضعف. وقواه غيره، وقال ابن معين: ليس بالقوي\".\nوضعفه بعضهم جدًا.\nثم إن عكرمة - وهو مولى ابن عباس - شك في وصله عن أبي هريرة.\n(تنبيه): هذا الحديث من الأحاديث التي قواها الشيخ الدويش - ﵀ - في كتابه \"تنبيه القاري\" (رقم ١٨)، ومن عجائبه قوله بعد عزوه لأبي داود:\n\"ورجاله رجال الصحيح، إلا أن عكرمة لم يجزم بسماعه من أبي هريرة\"!\nفأقول: فهل هو مع ذلك صحيح عندك؟! ثم إنه غض النظر عن الضعف الذي في عمرو بن مسلم، أفهكذا يكون التعقب والتصحيح؟!\n٤٠٢٢ - (... ... ... ... ... ... ... ... ... ... ...) (١) .\n_________\n(١) كان هنا الحديث: \" في كل إشارة في الصلاة عشر حسنات \" وقد نقل إلى \" الصحيحة \" برقم (٣٢٨٦) .","vol":"9","page":26},{"text":"<span data-type=\"title\" id=toc-4034>٤٠٢٣ </span>- (في كل ركعتين تسليمة) .\nضعيف\nأخرجه ابن ماجه (١٣٢٤) عن أبي سفيان السعدي، عن أبي نضرة، عن أبي سعيد الخدري مرفوعًا.","vol":"9","page":26},{"text":"قلت: وهذا سند ضعيف؛ أبو سفيان اسمه طريف بن شهاب، قال الحافظ:\n\"ضعيف\".\nولعل أصل الحديث موقوف؛ فقد روى مسلم (٢/ ١٧٤) في حديث ابن عمر مرفوعًا: \"صلاة الليل مثنى مثنى ... \":\nفقيل لابن عمر: ما مثنى مثنى؟ قال: أن تسلم في كل ركعتين.\n<span data-type=\"title\" id=toc-4035>٤٠٢٤ </span>- (نزلت فاتحة الكتاب من كنز تحت العرش) .\nضعيف\nأخرجه الديلمي (٤/ ١٠١) من طريق أحمد بن بديل: حدثنا إسحاق بن الربيع: حدثنا العلاء بن المسيب، عن فضيل بن عمرو، عن علي رفعه.\nقلت: وهذا إسناد ضعيف؛ فضيل بن عمرو ثقة لم يدرك عليًا؛ فهو منقطع إن كان لم يسقط من الأصل راو من بينهما.\nوالعلاء بن المسيب؛ ثقة ربما وهم.\nوإسحاق بن الربيع - هو العصفري -؛ قال الحافظ:\n\"مقبول\".\nيعني عند المتابعة، لين الحديث عند التفرد.\nوأحمد بن بديل؛ صدوق له أوهام.\nوقد روي الحديث بنحوه عن معقل بن يسار مرفوعًا عند الحاكم (١/ ٥٥٩) وغيره، وسبق تخريجه برقم (٢٨٨٦) .","vol":"9","page":27},{"text":"<span data-type=\"title\" id=toc-4036>٤٠٢٥ </span>- (الفاجر الراجي رحمة الله؛ أقرب إليها من العابد المجتهد الآيس منها الذي لا يرجو أن ينالها، فهو مطيع لله) .\nموضوع\nأخرجه الديلمي (٢/ ٣٤٥) من طريق الحاكم معلقًا، عن عثمان بن مطر، عن زياد بن ميمون، عن زيد العمي، عن مرة، عن ابن مسعود رفعه.\nقلت: وهذا إسناد هالك بمرة؛ مسلسل بالعلل:\nالأولى: زيد العمي؛ ضعيف.\nالثانية: زياد بن ميمون - وهو الثقفي الفاكهي -؛ كذاب.\nالثالثة: عثمان بن مطر؛ ضعيف كما في \"التقريب\".\nلكن يبدو أنه جاء من طريق أخرى، فقد عزاه السيوطي: للحكيم، والشيرازي في \"الألقاب\" عن ابن مسعود إلى قوله: \"العابد المقنط\"؛ دون قوله: \"الآيس ... \" إلخ. فقال المناوي:\n\"وفيه عبد الله بن يحيى الثقفي، أورده الذهبي في \"ذيل الضعفاء\" وقال: صويلح، ضعفه ابن معين. وسلام بن سلم (١) قال في \"الضعفاء\": تركوه باتفاق، وزيد العمي ضعيف متماسك، ورواه عنه الحاكم وعنه الديلمي بلفظ ... \". فذكره بلفظ الترجمة؛ ولم يتكلم على إسناده بشيء.\n_________\n(١) الأصل \" مسلم \" والتصحيح من مخطوط الظاهرية، وهو المديني الطويل، وليس في نسخة الظاهرية من \" الضعفاء \": \" باتفاق \".","vol":"9","page":28},{"text":"<span data-type=\"title\" id=toc-4037>٤٠٢٦ </span>- (كان إبراهيم ﵇ إذا أصبح قال: (سبحان الله حين تمسون، وحين تصبحون ...) الآيات) .\nضعيف\nأخرجه الديلمي (٤/ ١٣٦) من طريق ابن السني بسنده، عن ابن لهيعة، عن زبان بن فائد، عن سهل بن معاذ بن أنس، عن أبيه رفعه، في قوله","vol":"9","page":28},{"text":"تعالى (وإبراهيم الذي وفى) قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة وزبان؛ ضعيفان.\nثم روى عقبه عن الحسن بن عطية، عن إسرائيل، عن جعفر بن الزبير، عن القاسم، عن أبي أمامة رفعه:\n\" (وإبراهيم الذي وفى) أتدرون ما (وفى)؟ وفى عمل يومه أربع ركعات في أول النهار\".\nوهذا أشد ضعفًا من الذي قبله، آقته جعفر بن الزبير؛ فإنه متروك، وقال ابن حبان:\n\"يروي عن القاسم وغيره أشياء موضوعة\".\n<span data-type=\"title\" id=toc-4038>٤٠٢٧ </span>- (الفطرة على كل مسلم) .\nضعيف جدًا\nرواه ابن بشران (٢٧/ ١١٧/ ١)، والخطيب (١١/ ٢٩٤) عن بهلول بن عبيد، عن حماد بن أبي سليمان، عن إبراهيم، عن علقمة، عن ابن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، رجاله موثقون رجال مسلم؛ غير بهلول بن عبيد؛ قال أبو حاتم:\n\"ضعيف الحديث، ذاهب\". وقال أبو زرعة:\n\"ليس بشيء\". وقال الحاكم:\n\"روى أحاديث موضوعة\".\n(تنبيه): لقد وهم المناوي وهمًا فاحشًا حين قال في إعلال رواية الخطيب هذه:","vol":"9","page":29},{"text":"\"وفيه إبراهيم بن راشد الأدمي، قال: الذهبي في \"الضعفاء\": وثقه الخطيب، واتهمه ابن عدي، وبهلول ... \".\nووجهه أن الأدمي لا ذكر له في سند الحديث مطلقًا، لا عند الخطيب - ولم يعزه المناوي تبعًا لأصله إلا إليه - ولا عند ابن بشران، وإنما ذكره الخطيب في عداد شيوخ عثمان بن سهل بن مخلد البزاز، وهو أحد رواة هذا الحديث عنده، فتوهم المناوي أنه في إسناد الحديث نفسه. فتنبه.\n<span data-type=\"title\" id=toc-4039>٤٠٢٨ </span>- (الفقر شين عند الناس، وزين عند الله يوم القيامة) .\nموضوع\nأخرجه الديلمي (٢/ ٣٤٢) عن محمد بن مقاتل الرازي: حدثنا جعفر بن هارون الواسطي: حدثنا سمعان بن مهدي، عن أنس رفعه.\nقلت: وهذا موضوع؛ آفته سمعان أو من دونه؛ فقد قال الذهبي في ترجمته: \"لا يكاد يعرف، ألصقت به نسخة مكذوبة رأيتها، قبح الله من وضعها\". قال الحافظ عقبه:\n\"وهي من رواية محمد بن مقاتل الرازي، عن جعفر بن هارون الواسطي، عن سمعان، فذكر النسخة، وهي أكثر من ثلاث مئة حديث أكثر متونها موضوعة ... \".\nوقال الحافظ ابن عبد الهادي في \"الصارم المنكي\" (ص ١٦٤):\n\"هو من الحيوانات التي لا ندري هل وجدت أم لا؟ \".\nوجعفر بن هارون؛ قال الذهبي متهمًا إياه:\n\"عن محمد بن كثير الصنعاني. أتى بخبر موضوع\".\nوقال الحافظ عقبه:","vol":"9","page":30},{"text":"\"وستأتي الإشارة إلى شيء من خبره في ترجمة سمعان بن مهدي\".\nيشير إلى هذا الخبر.\nومحمد بن مقاتل الرازي؛ قال الذهبي:\n\"تكلم فيه، ولم يترك\". وقال الحافظ في \"التقريب\":\n\"ضعيف\". وعزاه المناوي إلى قول الذهبي في \"الذيل\". يعني \"ذيل الضعفاء\" ولم أره فيه. والله أعلم.\nوجملة القول؛ أن التهمة في هذا الحديث محصورة في جعفر أو سمعان.\n<span data-type=\"title\" id=toc-4040>٤٠٢٩ </span>- (الفلق: جب في جهنم مغطى) .\nمنكر\nأخرجه ابن جرير الطبري (٣٠/ ٢٢٥): حدثني إسحاق بن وهب الواسطي قال: حدثنا مسعود بن موسى بن مشكان الواسطي قال: حدثنا نصر بن خزيمة الخراساني، عن شعيب بن صفوان، عن محمد بن كعب القرظي، عن أبي هريرة مرفوعًا.\nقلت: قال الحافظ ابن كثير في \"التفسير\":\n\"حديث منكر، إسناده غريب، ولا يصح رفعه\".\nقلت: وعلته مسعود هذا؛ قال العقيلي:\n\"لا يعرف\".\nوسائر رجاله ثقات؛ غير نصر بن خزيمة، فلم أعرفه؛ إلا أن يكون نصر بن خزيمة أبا إبراهيم الحضرمي الحمصي، فقد ترجمه ابن أبي حاتم (٤/ ١/ ٤٧٣)؛ لكنه لم يذكر فيه جرحًا ولا تعديلًا.","vol":"9","page":31},{"text":"<span data-type=\"title\" id=toc-4041>٤٠٣٠ </span>- (قابلوا النعال) .\nضعيف\nرواه الروياني في \"مسنده\" (٢٦١/ ١) حدثنا عمرو بن علي: أخبرنا أبو عاصم: حدثنا عبد الله بن مسلم بن هرمز، عن يحيى بن إبراهيم بن عطاء، عن أبيه، عن جده قال: سمعت رسول الله - ﷺ - بمنى يقول: فذكره.\nورواه الطبراني (١/ ٩٨/ ١-٢) عن الجراح بن مخلد: أخبرنا أبو عاصم به؛ إلا أنه قال: \"يحيى بن عطاء بن إبراهيم\".\nقلت: وسواء كان هذا أو ذاك، فلم أعرفه، ولا أباه. ولعل الاختلاف فيه إنما هو من ابن هرمز هذا فإنه ضعيف؛ كما في \"التقريب\".\nوالحديث عزاه السيوطي لابن سعد والبغوي والطبراني والباوردي وأبي نعيم عن إبراهيم الطائفي وقال:\n\"وما له غيره\". وقال الحافظ في \"الإصابة\" بعد أن عزاه للبغوي والطبراني: \"ونقل الذهبي عن ابن عبد البر أنه قال لا يصح ذكره في \"الصحابة\"؛ لأن حديثه مرسل. يعني فهو تابعي، قلت: لفظ ابن عبد البر: إسناد حديثه ليس بالقائم، ولا تصح صحبته عندي، وحديثه مرسل. فإن عنى بالإرسال انقطاعًا بين أحد رواته، فذاك، وإلا فقد صرح بسماعه من النبي صلي الله عليع وسلم فهو صحابي إن ثبت إسناد حديثه؛ لكن مداره على عبد الله بن مسلم بن هرمز، وهو ضعيف، وشيخه مجهول، وقد اختلف في سياقه ... \".\nقلت: ثم شرح الاختلاف الذي أشرت إلى شيء منه، فليراجعه من شاء.\nوبالجملة؛ ففي الحديث ثلاث علل: الجهالة، والضعف، والاختلاف، ظلمات ثلاث بعضها فوق بعض!","vol":"9","page":32},{"text":"<span data-type=\"title\" id=toc-4042>٤٠٣١ </span>- (قال الله تعالى: يا ابن آدم! اذكرني بعد الفجر وبعد العصر ساعة؛ أكفك ما بينهما) .\nضعيف\nأخرجه عبد الله بن أحمد في \"زوائد الزهد\" (ص ٣٧):\nحدثنا عبد الله بن سندل: حدثنا ابن المبارك، عن جبير، عن الحسن، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحسن - هو البصري -؛ مدلس وقد عنعنه.\nوجبير وابن سندل؛ لم أعرفهما.\nوالحديث عزاه السيوطي: لـ \"حلية أبي نعيم\".ولم أره في فهرسه، ولا تكلم عليه المناوي، وإنما قال: \"ورواه ابن المبارك في \"الزهد\" عن الحسن مرسلًا\".\nولم أره أيضًا في فهرس مرسلات الحسن؛ الذي وضعه الشيخ حبيب الرحمن على \"الزهد\".","vol":"9","page":33},{"text":"<span data-type=\"title\" id=toc-4043>٤٠٣٢ </span>- (قال الله ﷿: أحب ما تعبد ني به عبد ي إلي النصح) .\nضعيف جدًا\nرواه ابن المبارك في \"الزهد\" (١٦٥/ ١من الكواكب ٥٧٥) (ورقم ٢٠٤ - ط)، وعنه الروياني في \"مسنده\" (٢/ ٢٧٦/ ١١٩٣)، وأحمد (٥/ ٢٥٤)، وأبو نعيم في \"الحلية\" (٨/ ١٧٥)، والبغوي في \"شرح السنة\" (٤/ ٩٥/ ٢): أنبأنا يحيى بن أيوب، عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة مرفوعًا. وقال أبو نعيم:","vol":"9","page":33},{"text":"\"ورواه صدقة بن خالد، عن عثمان بن أبي العاتكة، عن علي بن يزيد مثله\".\nقلت: وعلي بن يزيد - وهو الألهاني -؛ شديد الضعف، وعبيد الله بن زحر وعثمان بن أبي العاتكة؛ ضعيفان.\n<span data-type=\"title\" id=toc-4044>٤٠٣٣ </span>- (من حضرته الوفاة، وكانت وصيته على كتاب الله؛ كانت كفارة لما ترك من زكاته في حياته) .\nضعيف\nأخرجه ابن ماجه (٢٧٠٥)، والدولابي في \"الكنى\" (١/ ١٥٦) من طريق بقية، عن أبي حلبس، عن خليد بن أبي خليد، عن معاوية بن قرة، عن أبيه مرفوعًا. وقال الدولابي:\n\"حديث معضل، يكاد أن كون باطلًا\".\nقلت: وآفته أبو حلبس أو شيخه خليد؛ فإنهما مجهولان؛ كما في \"التقريب\" وغيره.\nوقد وجدت له طريقًا أخرى؛ من رواية عبد الله بن عصمة النصيبي: حدثنا بشر بن حكيم عن سالم بن كثير، عن معاوية بن قرة به.\nأخرجه الطبراني في \"الكبير\" (١٩/ ٣٣/ ٦٩)، وابن منده في \"المعرفة\" (ق ١٣٤/ ٢)، والواحدي في \"الوسيط\" (٤/ ٦٢/ ٢) .\nقلت: وهذا إسناد مظلم أيضًا؛ بشر بن حكيم وسالم بن كثير؛ لم أعرفهما.\nوعبد الله بن عصمة النصيبي؛ قال الذهبي في \"الضعفاء\":\n\"لينه العقيلي وغيره\".","vol":"9","page":34},{"text":"<span data-type=\"title\" id=toc-4045>٤٠٣٤ </span>- (ضحكت من ناس يؤتى بهم من قبل المشرق في النكول (١)، يساقون إلى الجنة) .\nضعيف\nأخرجه أحمد (٥/ ٣٣٨) عن الفضيل بن سليمان: حدثنا محمد بن أبي يحيى، عن العباس بن سهل بن سعد الساعدي، عن أبيه قال:\nكنت مع النبي - ﷺ - بالخندق، فأخذ الكرزين فحفر به، فصادف حجرًا، فضحك، قيل: ما يضحكك يا رسول الله؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير أن الفضيل هذا؛ قال الحافظ:\n\"صدوق له خطأ كثير\".\nقلت: والحديث أورده الهيثمي في \"المجمع\" (٥/ ٣٣٣) وقال:\n\"رواه أحمد والطبراني إلا أنه قال: يؤتى بهم إلى الجنة في كبول الحديد. وفي رواية عنده: يساقون إلى الجنة وهم كارهون. ورجاله رجال الصحيح غير محمد بن [أبي] يحيى الأسلمي، وهو ثقة\".\nقلت: إن كان عند الطبراني من غير طريق الفضيل فينظر فيه، وإلا فهو - أعني الفضيل - وإن كان من رجال \"الصحيح\" فهو سيىء الحفظ كما علمت من كلام الحافظ فيه، والذي يغلب على الظن أنه عنده من طريقه أيضًا، وأنه الذي رواه بهذه الألفاظ الثلاثة، لفظ أحمد، ولفظي الطبراني، وأبعدها عن الصحة: \"قبل المشرق\" فإني لم أجد له شاهدًا، بخلاف أحد لفظي الطبراني، فإني قد خرجت له شاهدًا في \"تخريج السنة\" (٥٧٣) بنحوه، وأكدت ظني في \"الصحيحة\" أيضًا (٢٨٧٣) فينظر هناك.\n_________\n(١) أي القيود","vol":"9","page":35},{"text":"<span data-type=\"title\" id=toc-4046>٤٠٣٥ </span>- (طواف سبع لا لغو فيه يعدل رقبة) .\nضعيف جدًا\nأخرجه عبد الرزاق في \"المصنف\" (٥/ ٨٨٣٣): أخبرنا ابن محرر قال: سمعت عطاء بن أبي رباح يحدث، عن عائشة:\nأنها سألت رسول الله - ﷺ - عن رجل حج وأكثر، أيجعل نفقته في صلة أو عتق؟ فقال النبي - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن محرر اسمه عبد الله الجزري القاضي؛ وهو متروك عما في \"التقريب\".\nوروى (٨٨٢٤) عن معمر، عن عطاء بن السائب، عن عبد الله بن عبيد بن عمير قال: قال رسول الله - ﷺ -: فذكره دون قوله:\n\"لا لغو فيه\".\nوكذلك رواه أحمد (٢/ ٣ و٩٥) من طريقين آخرين، عن عطاء، عن ابن عمير، عن أبيه، عن ابن عمر مرفوعًا.\nوعطاء؛ كان اختلط.","vol":"9","page":36},{"text":"<span data-type=\"title\" id=toc-4047>٤٠٣٦ </span>- (إن الله ﵎ يقول: أنا أعظم عفوًا من أن أستر على عبد ي ثم أفضحه، ولا أزال أغفر لعبد ي ما استغفرني) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٤٢)، وابن عدي (١٩ /٢)، والبيهقي في \"الزهد\" (ق ٧٤-٧٥) عن سويد بن سعيد قال: حدثنا سويد بن عبد العزيز، عن نوح بن ذكوان، عن أخيه أيوب بن ذكوان، عن الحسن، عن أنس بن مالك مرفوعًا.\nذكره العقيلي في ترجمة أيوب هذا، وروى عن البخاري أنه قال:","vol":"9","page":36},{"text":"\"منكر الحديث\"، قال العقيلي:\n\"ولا يتابع عليه، وقد روي من غير هذا الوجه بغير هذا اللفظ، بإسناد لين\".\nوقال ابن عدي:\n\"وعامة ما يرويه لا يتابع عليه\".\nقلت: ومن دونه ضعفاء، ثلاثتهم.\nوأما اللفظ الآخر الذي أشار إليه العقيلي، فلعله يعني حديث علي مرفوعًا بلفظ:\n\"من أذنب في الدنيا ذنبًا فعوقب به؛ فالله أعدل من أن يثني عقوبته على عبد هـ، ومن أذنب ذنبًا في الدنيا فستر الله عليه وعفا عنه؛ فالله أكرم من أن يعود في شيء قد عفا عنه\".\nأخرجه أحمد (١/ ٩٩ و١٥٩) عن طريق يونس بن أبي إسحاق، عن أبي إسحاق، عن أبي جحيفة عن علي مرفوعًا.\nقلت: ورجاله ثقات رجال مسلم؛ إلا أن أبا إسحاق - وهو السبيعي -؛ مدلس مختلط.\n<span data-type=\"title\" id=toc-4048>٤٠٣٧ </span>- (قال الله ﷿: إني أنا الله لا إله إلا أنا، فاعبد وني، من جاءني منكم بشهادة أن لا إله إلا الله بالإخلاص دخل في حصني، ومن دخل في حصني أمن من عذابي) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ١٩١-١٩٢) عن أبي علي أحمد بن علي الأنصاري النيسابوري: حدثنا أبو الصلت عبد السلام بن صالح الهروي: حدثنا علي بن موسى الرضا: حدثني أبي موسى بن جعفر: حدثني أبي جعفر بن محمد: حدثني أبي محمد بن علي: حدثني أبي علي بن الحسين بن","vol":"9","page":37},{"text":"علي: حدثني أبي علي بن أبي طالب رضي الله تعالى عنهم: حدثنا رسول الله - ﷺ -، عن جبريل ﵇ قال: فذكره. وقال:\n\"هذا حديث ثابت مشهور بهذا الإسناد من رواية الطاهرين عن آبائهم الطيبين، وكان بعض سلفنا من المحدثين إذا روى هذا الإسناد قال: لو قرىء هذا الإسناد على مجنون لأفاق\"!\nكذا قال، وأبو الصلت ليس من أهل البيت الطاهر، وإنما كان يتشيع، قال الحافظ:\n\"صدوق، له مناكير، وأفرط العقيلي فقال: كذاب\".\nوالراوي عنه أحمد بن علي الأنصاري؛ قال الذهبي:\n\"واه، قال الحاكم: \"طير طرأ علينا\"، يوهنه الحاكم بهذا القول\".\nولذلك جزم الحافظ العراقي بأن إسناده ضعيف؛ كما نقله المناوي عنه وأقره، وقال العراقي:\n\"وقول الديلمي: \"حديث ثابت\" مردود\".\nوكأنه لم يقف على أنه من قول أبي نعيم قبل الديلمي.\nوأخرجه القضاعي (ق ١١٧/ ٢) من طريق أحمد بن علي قال: أخبرنا أبي قال: أخبرنا علي بن موسى الرضا به.\nقلت: وهذه متابعة لا تساوي فلسًا، قال الذهبي:\n\"أحمد بن علي بن صدقة عن أبيه عن علي بن موسى الرضا؛ تلك نسخة مكذوبة، وروى عن القعنبي، اتهمه الدارقطني، متروك الحديث\".","vol":"9","page":38},{"text":"<span data-type=\"title\" id=toc-4049>٤٠٣٨ </span>- (إن الله تعالى قال: يا عيسى! إني باعث من بعدك أمة؛ إن أصابهم ما يحبون حمدوا الله وشكروا، وإن أصابهم ما يكرهون احتسبوا وصبروا، ولا حلم ولا علم، قال: يا رب! كيف هذا لهم، ولا حلم ولا علم؟ قال: أعطيهم من حلمي وعلمي) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٤/ ٢/ ٣٥٥-٣٥٦)، والحاكم (١/ ٣٤٨)، وأحمد (٦/ ٤٥٠)، وابن أبي الدنيا في \"الصبر\" (ق ٤٧/ ١)، والخرائطي في \"فضيلة الشكر\" (ق ١٢٩/ ١) والبزار (٣/ ٣٢٠/ ٢٨٤٥-الكشف)، وابن عساكر في \"التاريخ\" (١٤/ ١٢٧/ ١) من طرق عن معاوية بن صالح، عن أبي حلبس يزيد بن ميسرة قال: سمعت أم الدرداء تقول: سمعت أبا الدرداء يقول: سمعت أبا القاسم - ﷺ - - ما سمعته يكنيه قبلها ولا بعدها - يقول: فذكره. وقال الحاكم:\n\"صحيح على شرط البخاري\"! ووافقه الذهبي!\nوأقول: كلا؛ فإن ابن صالح؛ لم يرو له البخاري في \"الصحيح\"، وإنما في \"جزء القراءة\".\nويزيد بن ميسرة؛ لم يخرج له أصلًا لا هو ولا غيره من \"الستة\"، ثم إنه مجهول الحال، فإنه لم يرو عنه غير معاوية هذا وصفوان بن عمرو كما في \"تاريخ البخاري\"، ولم يذكر فيه جرحًا ولا تعديلًا، وكذلك صنع ابن أبي حاتم (٤/ ٢/ ٢٨٨) . وأما ابن حبان فذكره في \"الثقات\"!\nقلت: فهو العلة؛ لأن معاوية بن صالح قد تابعه الحسن بن سوار عند أحمد والبزار، وهو صدوق كما في \"التقريب\".\nوأما قول الهيثمي في \"المجمع\" (١٠/ ٦٧):","vol":"9","page":39},{"text":"\"رواه أحمد والبزار والطبراني في \"الكبير\" و\"الأوسط\". ورجال أحمد رجال الصحيح غير الحسن بن سوار، وأبي حلبس يزيد بن ميسرة، وهما ثقتان\".\nكذا قال، وتلك عادته في الاعتماد على توثيق ابن حبان. واغتر به الشيخ الدويش في كتابه (٢٠/ ١٩) !\nومن غرائبه أنه ذكر ذلك بعد أن نقل ما جاء في كتابي \"ضعيف الجامع الصغير\" تحت الحديث ما نصه:\n\"موضوع؛ الأحاديث الضعيفة ٤٠٣٨\".\nثم نقل عن تخريجي لـ \"المشكاة\" قولي:\n\"رجاله ثقات؛ إلا أن عبد الله بن صالح فيه ضعف\".\nووجه الغرابة أنه كان ينبغي عليه أن ينقد الحكم بالوضع الذي نقله عن \"الجامع\". فهذا مما يدل على سطحيته في النقد! فاغتنمتها فرصة لأنبه أن الحكم المذكور خطأ مطبعي، والصواب: \"ضعيف\"؛ لأنه المذكور هنا.\n<span data-type=\"title\" id=toc-4050>٤٠٣٩ </span>- (انظروا إلى هذا المحرم وما يصنع) .\nضعيف (١) .\nأخرجه أبو داود (١٨١٨)، وابن ماجه (٢٩٣٣)، وأحمد (٦/ ٣٤٤)، وابن خزيمة (٢٦٧٩)، والبيهقي (٥/ ٦٧)، من طريق ابن إسحاق، عن يحيى بن عباد بن عبد الله بن الزبير، عن أبيه، عن أسماء بنت أبي بكر قالت:\nخرجنا مع رسول الله - ﷺ - حجاجًا، حتى إذا كنا بالعرج نزل رسول الله - ﷺ -، فجلست عائشة إلى جنب رسول الله - ﷺ -، وجلست إلى جنب أبي، وكانت زمالة\n_________\n(١) وقع هذا الحديث في \" صحيح سنن أبي داود \" برقم (١٨١٨) وكذا في \" صحيح سنن ابن ماجة \" برقم (٢٩٨٦) - محسنا! فالله أعلم. (الناشر)","vol":"9","page":40},{"text":"رسول الله - ﷺ - وزمالة أبي بكر واحدة مع غلام أبي بكر، فجلس أبو بكر ينتظره أن يطلع عليه، فطلع، وليس معه بعيره، فقال: أين بعيرك؟ قال: قد أضللته البارحة، فقال أبو بكر: بعير واحد تضله، فطفق يضربه ورسول الله يتبسم ويقول: فذكره.\nقلت: وهذا إسناد ضعيف؛ لعنعنة ابن إسحاق؛ فإنه مدلس.\n<span data-type=\"title\" id=toc-4051>٤٠٤٠ </span>- (من لا يدعو الله يغضب عليه، وإن الله ليغضب على من يفعله، ولا يفعل ذلك أحد غيره. يعني في الدعاء) .\nضعيف\nأخرجه الحاكم (١/ ٤٩١) من طريق محمد بن محمد بن حبان الأنصاري: حدثنا محمد بن الصباح الجرجرائي: حدثنا مروان بن معاوية الفزاري: حدثنا أبو المليح، عن أبي صالح، عن أبي هريرة مرفوعًا.\nوأخرج الترمذي (٢/ ٣٤٢)، وأحمد (٢/ ٤٤٢ و٤٧٧) من هذا الوجه طرفه الأول منه، وقال الترمذي:\n\"لا نعرفه إلا من هذا الوجه\". وقال الحاكم:\n\"صحيح الإسناد، فإن أبا صالح الخوزي وأبا المليح الفارسي لم يذكرا بالجرح، إنما هما في عداد المجهولين لقلة الحديث\".\nقلت: وهذا نص من الحاكم رحمه الله تعالى؛ أن مذهبه في تصحيح الأحاديث المروية عن المجهولين كمذهب ابن حبان في ذلك تمامًا، وإلا؛ فكيف يجتمع التصحيح لذاته مع جهالة بعض رواته؟!\nثم إن أبا المليح الفارسي ليس مجهولًا كما توهم الحاكم، فقد وثقه ابن معين وروى عنه جمع من الثقات.\nبخلاف أبي صالح الخوزي، فهو كما قال الحاكم: مجهول، لم يذكروا له راويًا","vol":"9","page":41},{"text":"غير أبي المليح هذا. ومن الغريب أنهم لم ينقلوا قول الحاكم هذا في ترجمته، وكل ما جاء في \"التهذيب\" فيه:\n\"قال ابن معين: ضعيف. وقال أبو زرعة: لا بأس به\". وقال الحافظ الذهبي في ترجمته من \"الميزان\":\n\"ضعف ابن معين حديثه هذا\". وقال الحافظ ابن حجر في \"التقريب\":\n\"لين الحديث\".\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية العسكري في \"المواعظ\" عن أبي هريرة مرفوعًا بلفظ:\n\"قال الله: من لا يدعوني أغضب عليه\".\nوغالب الظن أنه من هذا الوجه الضعيف. فليراجع، ولم يورده في \"الجامع الكبير\"، عكس عمله في حديث الترجمة؛ فإنه أورده فيه، ولم يورده في \"الصغير\" ولا في الزيادة عليه!!\nثم إن ابن حبان الأنصاري لم أعرفه، فأخشى أن يكون أدرج هو أو شيخه في الحديث قوله:\n\"وإن الله ليغضب ... \" إلخ.\nفقد رواه جمع من الثقات عن أبي المليح به دون هذه الزيادة، وبدونها أخرجته في \"الصحيحة\" برقم (٢٦٥٤)، وذكرت له طريقًا أخرى وشاهدًا قوياه؛ فراجعه.\nوقد قال البيهقي في \"شعب الإيمان\" (١/ ٣٥) عقبه:\n\"سمعت الأستاذ أبا القاسم بن حبيب المفسر يقول: وأخذه الشاعر:\nوالله يغضب إن تركت سؤاله * * * وبني آدم حين يسأل يغضب\".","vol":"9","page":42},{"text":"<span data-type=\"title\" id=toc-4052>٤٠٤١ </span>- (قال الله تعالى: يا ابن آدم! إنك إذا ما ذكرتني شكرتني، وإذا نسيتني كفرتني) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٤/ ٣٣٧-٣٣٨) عن محمد ابن يونس الكديمي: حدثنا معلى بن الفضل قال: حدثنا سلمى بن عبد الله بن كعب قال: حدثني الشعبي، عن أبي هريرة مرفوعًا. وقال:\n\"غريب من حديث الشعبي، تفرد به عنه سلمى، وهو أبو بكر الهذلي\".\nقلت: وهو متروك الحديث، ومن طريقه أخرجه الطبراني أيضًا في \"الأوسط\"؛ كما في \"المجمع\" (١٠/ ٧٩) .\nومعلى بن الفضل؛ قال ابن عدي:\n\"في بعض ما يرويه نكرة\". وقال ابن حبان في \"الثقات\":\n\"يعتبر بحديثه من غير رواية الكديمي عنه\".\nقلت: وهذا من رواية الكديمي عنه كما ترى، والكديمي كذاب، لكن لعله في \"أوسط الطبراني\" من غير طريقه، وإلا لكان الأحرى بالهيثمي أن يعل الحديث به، أو على الأقل أن يعله به مع الهذلي فإنه أسوأ حالًا منه. والله أعلم.","vol":"9","page":43},{"text":"<span data-type=\"title\" id=toc-4053>٤٠٤٢ </span>- ([قال الله تعالى:] يا ابن آدم! اثنتان لم تكن لك واحدة منهما: جعلت لك نصيبًا من مالك حين أخذت بكظمك لأطهرك به وأزكيك، وصلاة عبادي عليك بعد انقضاء أجلك) .\nضعيف\nأخرجه ابن ماجه (٢/ ١٥٨)، وعبد بن حميد في \"مسنده\"، والدارقطني من طرق عن عبيد الله بن موسى: أنبأنا مبارك بن حسان، عن نافع، عن ابن عمر قال: قال رسول الله - ﷺ -: \"يا ابن آدم ... \".","vol":"9","page":43},{"text":"قلت: وهذا إسناد ضعيف، ابن حسان لين الحديث كما قال الحافظ في \"التقريب\"، وقال البوصيري في \"زوائد ابن ماجه\" (ق ١٦٨/ ٢):\n\"في إسناده مقال ... \". ثم نقل أقوال الأئمة في ابن حسان؛ وهي متفقة على تضعيفه، إلا ابن معين فإنه وثقه.\nقلت: فهذا التوثيق في جانب، وقول الأزدي: \"متروك يرمى بالكذب\" في جانب آخر. والصواب أنه لين كما قال الحافظ، وروايته لهذا الحديث مما يشهد لذلك، فإنه صريح بأنه حديث قدسي من كلام الله تعالى، وهو جعله من قول النبي - ﷺ -! ولذلك زدت فيه ما بين المعكوفتين تصحيحًا للمعنى، وليس للمبنى.\n<span data-type=\"title\" id=toc-4054>٤٠٤٣ </span>- (قال داود النبي ﵇: إدخالك يدك في فم التنين إلى أن تبلغ المرفق فيقضمها؛ خير لك من أن تسأل من لم يكن له شيء ثم كان) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٤/ ٨١): حدثنا عبد الله بن محمد ابن الحجاج الشروطي: حدثنا محمد بن جعفر بن سعيد: حدثنا عبد الله بن أحمد ابن كليب الرازي: حدثنا حسين بن علي النيسابوري: حدثنا إسماعيل بن عبد الكريم، عن عمه عبد الصمد بن معقل، عن وهب بن منبه، عن أخيه همام بن منبه، عن أبي هريرة مرفوعًا. وقال:\n\"غريب من حديث وهب بن منبه، لم نكتبه إلا من حديث الحسين بن علي عن إسماعيل\".\nقلت: إسماعيل بن عبد الكريم صدوق، لكن من دونه لم أعرفهم، وحسين ابن علي النيسابوري ليس هو أبا علي الحافظ المتوفى سنة (٣٤٩)، فإن هذا أعلى","vol":"9","page":44},{"text":"طبقة منه.\n<span data-type=\"title\" id=toc-4055>٤٠٤٤ </span>- (قال داود ﵇: يا زارع السيئات! أنت تحصد شوكها وحسكها) .\nضعيف\nرواه أبو محمد المخلدي في \"المجلس الأول من الثلاث مجالس من الأمالي\" (٢/ ١) أخبرنا عبد الله بن محمد بن مسلم الإسفرائيني: حدثنا سليمان ابن عبد الحميد البهراني قال: حدثنا أبو إبراهيم نصر بن خزيمة الحضرمي، عن نصر ابن علقمة، عن أخيه، عن ابن عائذ، عن غضيف بن الحارث، عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ نصر بن خزيمة الحضرمي مجهول؛ قال ابن أبي حاتم (٤/ ١/ ٤٧٣):\n\"روى عنه أبو أيوب البهراني سليمان بن عبد الحميد الحمصي\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nومن فوقه موثقون.","vol":"9","page":45},{"text":"<span data-type=\"title\" id=toc-4056>٤٠٤٥ </span>- (قال لي جبريل: إنه قد حببت إليك الصلاة، فخذ منها ما شئت) .\nضعيف\nأخرجه أحمد (١/ ٢٤٥،٢٥٥،٢٩٦)، والطبراني في \"المعجم الكبير\" (٣/ ١٨٢/ ١) من طريق علي بن زيد، عن يوسف بن مهران، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علي بن زيد - هو ابن جدعان -؛ ضعيف.","vol":"9","page":45},{"text":"<span data-type=\"title\" id=toc-4057>٤٠٤٦ </span>- (قال لي جبريل ﵇: قلبت الأرض مشارقها ومغاربها فلم أجد رجلًا أفضل من محمد، وقبلت الأرض مشارقها ومغاربها فلم أجد بني أب أفضل من بني هاشم) .\nموضوع\nأخرجه الدولابي في \"الذرية الطاهرة\" (ق ٤٠/ ١)، وأبو نعيم في \"حديث الكديمي\" (ق ٢٦/ ٢)، والبيهقي في \"دلائل النبوة\" (١/ ١٣٧) عن موسى بن عبيد ة قال: حدثنا عمرو بن عبد الله بن نوفل، عن الزهري، عن أبي سلمة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، علته موسى بن عبيد ة، أورده الذهبي في \"الضعفاء والمتروكين\" وقال:\n\"ضعفوه، وقال أحمد: لا تحل الرواية عنه\".\nوجزم الحافظ بضعفه في \"التقريب\".\nوالحديث عزاه السيوطي في \"الجامع\": للحاكم في \"الكنى\" وابن عساكر عن عائشة، وعزاه في \"الحاوي\" (٢/ ٤١٦): لـ \"أوسط الطبراني\" والبيهقي، ولم أره في \"مجمع الزوائد\". ثم نقل السيوطي: أن الحافظ ابن حجر قال في \"أماليه\":\n\"لوائح الصحة ظاهرة في صفحات هذا المتن\".\nقلت: كلا والله، بل إن لوائح الصنع والوضع عليه ظاهرة، فإن التقليب المذكور فيه ليس له أصل في أي حديث ثابت، وثبوت أفضلية محمد - ﷺ - على البشر، واصطفاء الله إياه من بني هاشم، واصطفاء بني هاشم من قريش - كما في حديث مسلم المخرج في \"الصحيحة\" (٣٠٢) - لا يلزم منه ثبوت التقليب المذكور؛ إذ لا تلازم بين ثبوت الجزء وثبوت الكل كما هو ظاهر.","vol":"9","page":46},{"text":"<span data-type=\"title\" id=toc-4058>٤٠٤٧ </span>- (قال لي جبريل: لبيك الإسلام على موت عمر) .\nموضوع\nرواه الطبراني في \"الكبير\" (١/ ٤/ ١)، وعنه أبو نعيم في \"الحلية\" (٢/ ١٧٥): حدثنا أحمد بن داود المكي: أخبرنا حبيب كاتب مالك: أخبرنا ابن أخي الزهري، عن الزهري، عن سعيد بن المسيب، عن أبي بن كعب مرفوعًا.\nقلت: وهذا موضوع؛ آفته حبيب هذا، وهو ابن أبي حبيب المصري كاتب مالك؛ قال الحافظ:\n\"متروك، كذبه أبو داود وجماعة\".","vol":"9","page":47},{"text":"<span data-type=\"title\" id=toc-4059>٤٠٤٨ </span>- (إن لله في كل يوم ثلاث مئة وستين نظرة؛ لا ينظر فيها إلى صاحب الشاه. يعني: الشطرنج) .\nموضوع\nأخرجه ابن حبان في \"الضعفاء والمجروحين\" في ترجمة محمد بن الحجاج المصفر، عن خذام بن يحيى، عن مكحول، عن واثلة بن الأسقع مرفوعًا. وقال فيه:\n\"منكر الحديث جدًا، يروي عن شعبة أشياء كأنه شعبة آخر، لا تحل الرواية عنه\".\nوتركه أحمد وغيره، كما تقدم بيانه في حديث آخر له موضوع برقم (٣٨٩٤) .\nوالحديث أورده ابن الجوزي في \"العلل المتناهية\" (٢/ ٢٩٧/ ١٣٠٤) من طريق ابن حبان وقال:\n\"لا أصل له\".\nثم ذكر بعض كلام ابن حبان المذكور آنفًا، وكلمات من أشرنا إليهم مع الإمام أحمد.","vol":"9","page":47},{"text":"ثم إن شيخ المصفر: خذام بن يحيى؛ لم أجد له ذكرًا في شيء من كتب الرجال التي عندي، ولم يذكره ابن ماكولا في \"الإكمال\"، ولا ابن حبان في \"الثقات\"، فتعصيب الجناية بالراوي عنه فيه نظر. والله أعلم.\nثم رأيت المعلق على \"العلل\" قد قال:\n\"قال الدارقطني في هامش \"المجروحين\": لا أعرف خذام هذا\".\n<span data-type=\"title\" id=toc-4060>٤٠٤٩ </span>- (قال موسى ﵇ لربه ﷿: ما جزاء من عزى الثكلى؟ قال: أجعله في ظلي يوم لا ظل إلا ظلي) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٥٨٠) عن أبي عبد الرحيم: حدثني أبو محمد، عن يحيى بن الجزار، عن أبي رجاء العطاردي، عن أبي بكر الصديق وعمران بن حصين ﵄ مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات غير أبي محمد فإني لم أعرفه، ويخطر في البال أنه لعله محرف من \"أبي يحمد\" بضم التحتانية وسكون المهملة وكسر الميم، وهي كنية بقية بن الوليد المدلس المشهور، فإنه من هذه الطبقة. والله أعلم.","vol":"9","page":48},{"text":"<span data-type=\"title\" id=toc-4061>٤٠٥٠ </span>- (قبلة المسلم أخاه: المصافحة) .\nضعيف جدًا\nرواه ابن شاهين في \"الترغيب\" (٣١١/ ١) عن عمرو بن عبد الجبار، عن عبيد ة بن حسان، عن قتادة، عن أنس، أن النبي - ﷺ - قال: فذكره. قيل: يا رسول الله! إن المشركين إذا التقوا قبل بعضهم بعضًا؟ قال: فذكره أيضًا.\nوأخرجه ابن عدي (ق ٢٧٣/ ٢) مختصرًا وقال:","vol":"9","page":48},{"text":"\"حديث غير محفوظ\" ذكره في ترجمة عمرو بن عبد الجبار وقال:\n\"روى عن عمه عبيد ة بن حسان مناكير\".\nقلت: عمه شر منه؛ فقد قال أبو حاتم:\n\"منكر الحديث\". وقال ابن حبان:\n\"يروي الموضوعات عن الثقات\". وقال الداقطني:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-4062>٤٠٥١ </span>- (يا حميراء! أما شعرت أن الأنين اسم من أسماء الله ﷿، يستريح به المريض) .\nضعيف\nأخرجه الديلمي (٤/ ٣٠٧) من طريق الطبراني: حدثنا مسعود بن محمد الرملي: حدثنا أيوب بن رشيد: حدثنا أبي، عن نوفل بن الفرات، عن القاسم، عن عائشة قالت:\nدخل علي رسول الله - ﷺ - وفي البيت مريض يئن، فمنعته عائشة، فقال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد مظلم؛ من بين القاسم والطبراني؛ لم أعرفهم.\nوالحديث أورده السيوطي من رواية الرافعي عن عائشة بلفظ:\n\"دعوه يئن، فإن الأنين اسم من أسماء الله تعالى؛ يستريح إليه العليل\".\nولم يتكلم المناوي على إسناده بشيء، وقد أخرجه في \"تاريخ قزوين\" (٤/ ٧٢) من طريق ليث بن أبي سليم، عن بهية، عن عائشة.\nوليث؛ ضعيف؛ لاختلاطه. وبهية؛ لا تعرف.","vol":"9","page":49},{"text":"<span data-type=\"title\" id=toc-4063>٤٠٥٢ </span>- (قد قال الناس: ربنا الله، ثم كفر أكثرهم، فمن مات منهم عليها فهو ممن استقام) .\nضعيف\nأخرجه الترمذي (٣٢٤٧) عن سهيل بن أبي حزم القطعي: حدثنا ثابت البناني، عن أنس بن مالك:\nأن رسول الله - ﷺ - قرأ: (إن الذين قالوا ربنا الله ثم استقاموا) قال: فذكره. وقال مضعفًا له:\n\"حديث غريب لا نعرفه إلا من هذا الوجه\".\nقلت: وعلته سهيل هذا؛ قال الحافظ:\n\"ضعيف\".\nومن طريقه رواه أبو يعلى أيضًا، والنسائي في \"تفسيره\"، والبزار وابن جرير؛ كما في \"تفسير ابن كثير\" (٤/ ٩٨)، ولم يعزه للترمذي!","vol":"9","page":50},{"text":"<span data-type=\"title\" id=toc-4064>٤٠٥٣ </span>- (قراءتك القرآن نظرًا تضعف لك على قراءتك ظاهرًا؛ كفضل المكتوبة على النافلة) .\nضعيف\nأخرجه المحاملي في \"المجلس الخمسون\" عن محمد بن سعيد الطائفي، عن عثمان بن عبد الله بن أوس، عن عمرو بن أوس مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله موثقون، إلا أن عمرو بن أوس - وهو الثقفي الطائفي - قال الحافظ:\n\"تابعي كبير، وهم من ذكره في (الصحابة) \".\nقلت: فالحديث مرسل، وذهل عن ذلك السيوطي فقال:\n\"رواه ابن مردويه عن عمرو بن أوس\".","vol":"9","page":50},{"text":"قلت: فلم يقيده بكونه مرسلًا كما هي عادته في مثله، ولعله لم يعرفه، فقد قال المناوي عقبه:\n\"عمرو بن أوس في الصحابة ثقفي، وأنصاري، وقرشي، فلو ميزه لكان أولى\".\nقلت: وقد عرفت أنه الثقفي، وأنه ليس بصحابي، فتنبه.\n<span data-type=\"title\" id=toc-4065>٤٠٥٤ </span>- (قرض الشيء خير من صدقته) .\nضعيف\nأخرجه البيهقي (٥/ ٣٥٤) عن أحمد بن عبيد الصفار: حدثنا تمتام: حدثنا عبيد الله بن عائشة: حدثنا حماد بن سلمة، عن ثابت، عن أنس رفعه، وقال:\n\"قال الإمام أحمد: وجدته في \"المسند\" مرفوعًا فهبته، فقلت: رفعه\".\nقلت: ورجاله ثقات كلهم، إلا أن الدارقطني قد تكلم في تمتام - واسمه محمد ابن غالب البصري التمار - بكلام يسير، فقال:\n\"ثقة مأمون إلا أنه يخطىء\".\nومثل هذا الكلام لا يسقط به حديث الرجل، لولا أنه انضم إليه أمران آخران:\nالأول: قول ابن المنادي فيه:\n\"كتب الناس عنه، ثم رغب أكثرهم عنه لخصال شنيعة في الحديث وغيره\".\nوالآخر: إشارة الإمام أحمد بن عبيد الصفار إلى خوفه من أن يكون رفع الحديث خطأ، ولذلك لم يصرح برفعه إلى النبي - ﷺ - بقوله: \"قال رسول الله - ﷺ -\" كما وجده في \"مسنده\"، بل عدل عنه إلى قوله: \"رفعه\" كما تقدم، فيخشى أن يكون تمتام قد وهم في رفعه، فلم يطمئن القلب لصحته مرفوعًا،","vol":"9","page":51},{"text":"لا سيما وهو مخالف لحديث ابن مسعود مرفوعًا بلفظ:\n\"من أقرض شيئًا مرتين كان له مثل أجر أحدهما لو تصدق به\".\nأخرجه ابن حبان (١١٥٥)، والبيهقي من طريق فضيل بن ميسرة، عن أبي حريز: أن إبراهيم حدثه، عن الأسود بن يزيد، عن ابن مسعود به. وقال البيهقي:\n\"تفرد به عبد الله بن الحسين أبو حريز قاضي سجستان، وليس بالقوي\".\nقلت: لكن له طريق أخرى عند البيهقي، عن سليمان بن يسير، عن قيس ابن رومي، عن سليمان بن أذنان، عن علقمة، عن عبد الله به. وقال:\n\"كذا رواه سليمان بن يسير النخعي أبو الصباح الكوفي قال البخاري: ليس بالقوي\".\nقلت: لكنه لم يتفرد به؛ كما تقدم بيانه برقم (١٥٥٣-الصحيحة) .\n<span data-type=\"title\" id=toc-4066>٤٠٥٥ </span>- (قسمت النار سبعين جزءًا، فللآمر تسع وستون، وللقاتل جزء، وحسبه) .\nضعيف\nأخرجه أحمد (٥/ ٣٦٢)، والبيهقي في \"الشعب\" (٢/ ١١٨/ ١) عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن مرثد بن عبد الله، عن رجل من أصحاب النبي - ﷺ - قال:\nسئل رسول الله - ﷺ - عن القاتل والآمر؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لعنعنة ابن إسحاق؛ فإنه مدلس، وبه أعله المناوي نقلًا عن الهيثمي. ونص كلامه في \"المجمع\" (٧/ ٢٩٩):\n\"رواه أحمد، ورجاله رجال الصحيح غير محمد بن إسحاق، وهو ثقة، ولكنه مدلس\".","vol":"9","page":52},{"text":"قلت: ومن طريقه أخرجه ابن أبي شيبة أيضًا في \"مسنده\" (٢/ ٧٢/ ١) (١) .\n<span data-type=\"title\" id=toc-4067>٤٠٥٦ </span>- (قصوا الشارب مع الشفاه) .\nضعيف جدًا\nرواه الطبراني بسند الحديث السابق (برقم ٧٥٦): \"الأمر المفظع ... \" وهو ضعيف جدًا؛ كما بينته هناك.\nلكن القص هو السنة لا الحلق، فقد روى الطحاوي وغيره عن المغيرة بن شعبة:\n\"أن رجلًا أتى النبي - ﷺ - طويل الشارب، فدعا النبي - ﷺ - بسواك، ثم دعا بشفرة، فقص شارب الرجل على سواك\".\nوأخرجه أبو داود وغيره مختصرًا بسند صحيح، وهو في \"صحيح أبي داود\" برقم (١٨٢) .\nوعليه جرى عمل جمع من الصحابة، فقد روى الطبراني (١/ ٣٢٩/ ٢): حدثنا أحمد بن عبد الوهاب بن نجدة الحوطي: حدثنا أبي: حدثنا إسماعيل بن عياش عن شرحبيل بن مسلم قال: رأيت خمسة من أصحاب رسول الله - ﷺ - يقمون شواربهم، ويعفون لحاهم ويصفرونها: أبو أمامة الباهلي، وعبد الله بن بسر المازني، وعتبة بن عبد السلمي، والحجاج بن عامر الثمالي، والمقدام بن معدي كرب؛ كانوا يقمون مع طرف الشفة.\nوهذا سند حسن. وقال الهيثمي (٥/ ١٦٧):\n\"إسناده جيد\".\nوأما ما رواه الطحاوي في \"شرح المعاني\" (٢/ ٣٣٤) عن إسماعيل بن عياش\n_________\n(١) وجدت منه المجلد الثاني في \" الخزانة العامة \" في الرباط، وقرأته واستفدت منه، وذلك في سفرتي الأولى إلى المغرب آخر الشهر الرابع من سنة ١٣٩٦ هـ","vol":"9","page":53},{"text":"قال: حدثني إسماعيل بن أبي خالد قال:\n\"رأيت أنس بن مالك وواثلة بن الأسقع يحفيان شواربهما، ويعفيان لحاهما ويصفرانها\".\nقال إسماعيل: وحدثني عثمان بن عبيد الله بن (أبي) رافع المدني قال:\nرأيت عبد الله بن عمر وأبا هريرة وأبا سعيد الخدري وأبا أسيد الساعدي ورافع ابن خديج وجابر بن عبد الله وأنس بن مالك وسلمة بن الأكوع يفعلون ذلك.\nومن طريق عبد العزيز بن محمد، عن عثمان بن عبيد الله بن أبي رافع قال:\nرأيت أبا سعيد الخدري وأبا سيد ورافع بن خديج وسهل بن سعد وعبد الله ابن عمر وجابر بن عبد الله وأبا هريرة يحفون شواربهم.\nفهذا كله لا يصح إسناده؛ لأن عثمان بن عبيد الله بن أبي رافع مجهول الحال، أورده ابن أبي حاتم (٣/ ١/ ١٥٦) من رواية ابن أبي ذئب فقط (!) عنه، ولم يذكر فيه جرحًا ولا تعديلًا، وقد روى عنه إسماعيل بن عياش وعبد العزيز بن محمد الدراوردي عند الطحاوي كما رأيت، ولم يطلع على هذا كله الحافظ الهيثمي؛ فقال بعد أن ذكر الرواية الوسطى:\n\"رواه الطبراني، وعثمان هذا لم أعرفه\".\nقلت: والطريق الأولى خالية منه، لكن فيها إسماعيل بن عياش، وهو ضعيف في روايته عن غير الشاميين، وهذه عن غيرهم.\nنعم؛ قد صح عن ابن عمر: أنه كان يحفي شاربه.\nأخرجه الطحاوي من طرق عنه بعضها صحيح، زاد في بعضها:\n\"حتى يرى بياض الجلد\".","vol":"9","page":54},{"text":"<span data-type=\"title\" id=toc-4068>٤٠٥٧ </span>- (قصوا الشارب وأعفوا اللحى، ولا تمشوا في الأسواق إلا وعليكم الأزر؛ إنه ليس منا من عمل سنة غيرنا) .\nضعيف\nرواه الطبرانيفي \"الأوسط\" (١/ ١٣٩/ ٢): حدثنا هيثم بن خلف: أخبرنا بن حماد الوراق: حدثنا أبو يحيى الحماني، عن يوسف بن ميمون، عن عطاء، عن ابن عباس مرفوعًا. وقال:\n\"لم يروه عن عطاء إلا يوسف ولا عنه إلا أبو يحيى، تفرد به الحسن بن حماد\".\nقلت: وهو ثقة، لكن أبو يحيى الحماني - واسمه عبد الحميد بن عبد الرحمن - قال الحافظ:\n\"صدوق يخطىء\".\nوشيخه يوسف بن ميمون - وهو المخزومي مولاهم الكوفي -؛ قال الحافظ:\n\"ضعيف\".\nفهو علة الحديث، وبه أعلة الهيثمي (٥/ ١٦٩) .\nوالشطر الأول منه؛ له شاهد من حديث أبي هريرة مرفوعًا به.\nأخرجه أحمد (٢/ ٢٢٩) عن عمر بن أبي سلمة [عن أبيه] عنه.\nقلت: وعمر هذا صدوق يخطىء كما في \"التقريب\"، فهو ممن يستشهد به، لا سيما وقد قال فيه أبو حاتم: \"صالح الحديث\"، وصحح له الترمذي، فالحديث بهذا الشطر حسن. والله أعلم.\nوله شاهد آخر بلفظ:\n\"أحفوا الشوارب وأعفوا اللحى\".\nأخرجه مسلم، وأبو عوانة (١/ ١٨٨) وغيرهما عن ابن عمر مرفوعًا، وهو مخرج","vol":"9","page":55},{"text":"في \"الروض النضير\" (١٠٣٥) .\n<span data-type=\"title\" id=toc-4069>٤٠٥٨ </span>- (قطع العروق مسقمة، والحجامة خير منه) .\nموضوع\nرواه ابن عساكر (٩/ ٢٦/ ١) عن يعلى، عن ابن جراد مرفوعًا.\nويعلى هذا هو ابن الأشدق؛ قال ابن عدي:\n\"روى عن عمه عبد الله بن جراد، وزعم أن لعمه صحبة، فذكر أحاديث كثيرة منكرة وهو وعمه غير معروفين\". وقال البخاري:\n\"لا يكتب حديثه\". وقال ابن حبان:\n\"وضعوا له أحاديث فحدث بها ولم يدر. ذكره الذهبي وساق له أحاديث هذا منها\".","vol":"9","page":56},{"text":"<span data-type=\"title\" id=toc-4070>٤٠٥٩ </span>- (قل إذا أصبحت: باسم الله على نفسي وأهلي ومالي؛ فإنه لا يذهب لك شيء) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٥٩) عن رجل، عن مجاهد، عن ابن عباس ﵄:\nأن رجلًا شكا إلى رسول الله - ﷺ - أنه يصيبه الآفات، فقال له رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل الرجل الذي لم يسم.","vol":"9","page":56},{"text":"<span data-type=\"title\" id=toc-4071>٤٠٦٠ </span>- (قل: اللهم إني أسألك نفسًا بك مطمئنة، تؤمن بلقائك، وترضى بقضائك، وتقنع بعطائك) .\nضعيف\nرواه ابن عساكر (١٩/ ٢١١/ ٢) عن عبد الرحمن بن عبد الغفار","vol":"9","page":56},{"text":"البيروتي: حدثني رواحة بنت عبد الرحمن بن عمرو الأوزاعي: حدثني أبي يقول: سمعت سليمان بن حبيب المحاربي يقول: حدثني أبو أمامة: أن رسول الله - ﷺ - قال: فذكره.\nقلت: وهذا سند ضعيف؛ رواحة والذي دونها؛ لم أعرفهما.\nوالحديث عزاه في \"الجامع\" للطبراني في \"الكبير\" والضياء، وأعله المناوي بقوله:\n\"قال الهيثمي: وفيه من لم أعرفهم\".\n<span data-type=\"title\" id=toc-4072>٤٠٦١ </span>- (قل: اللهم! إني ضعيف، فقو في رضاك ضعفي، وخذ إلى الخير بناصيتي، واجعل الإسلام منتهى رضائي. اللهم! إني ضعيف فقوني، وإني ذليل فأعزني، وإني فقير فارزقني) .\nموضوع\nأخرجه الحاكم (١/ ٥٢٧) عن أبي داود الأودي، عن بريدة الأسلمي قال: قال لي رسول الله - ﷺ -: فذكره. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: أبو داود الأعمي؛ متروك الحديث\".\nقلت: كذبه غير واحد، وقال الذهبي أيضًا في \"الضعفاء والمتروكين\":\n\"يضع، هالك\".","vol":"9","page":57},{"text":"<span data-type=\"title\" id=toc-4073>٤٠٦٢ </span>- (قل: اللهم! مغفرتك أوسع من ذنوبي، ورحمتك أرجى عندي من عملي) .\nضعيف\nأخرجه الحاكم (١/ ٥٤٣-٥٤٤) عن عبيد الله بن محمد بن","vol":"9","page":57},{"text":"حنين: حدثني عبيد الله بن محمد بن جابر بن عبد الله، عن أبيه، عن جده قال:\nجاء رجل إلى رسول الله - ﷺ - فقال: وا ذنوباه! فقال هذا القول مرتين أو ثلاثًا، فقال له رسول الله - ﷺ -: فذكره. وقال:\n\"رواته عن آخرهم مدنيون، ممن لا يعرف واحد منهم بجرح\".\nقلت: ولا بتوثيق؛ فكان ماذا؟! اللهم إلا محمد بن جابر بن عبد الله، فذكره ابن حبان في \"الثقات\"، وقال ابن سعد:\n\"في روايته ضعف، وليس يحتج به\".\n<span data-type=\"title\" id=toc-4074>٤٠٦٣ </span>- (نعم؛ نبيًا رسولًا، يكلمه الله قبيلًا - يعني: عيانًا - فقال: اسكن أنت وزوجك الجنة) .\nمنكر\nرواه الحافظ أبو بكر بن مردويه من حديث محمد بن عيسى الدامغاني: حدثنا سلمة بن الفضل، عن ميكائيل، عن ليث، عن إبراهيم التيمي، عن أبيه، عن أبي ذر قال:\nقلت: يا رسول الله! أرأيت آدم؛ أنبيًا كان؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء:\nالأول: ليث - وهو ابن أبي سليم -؛ كان اختلط.\nالثاني: ميكائيل - الظاهر أنه ابن أبي الدهماء -؛ قال الذهبي:\n\"وعنه بكير بن معروف بخبر منكر، وفيه جهالة\".\nوذكره ابن حبان في \"الثقات\"!","vol":"9","page":58},{"text":"الثالث: سلمة بن الفضل - وهو الأبرش -؛ قال الحافظ:\n\"صدوق كثير الخطأ\".\nوالدامغاني؛ قال أبو حاتم:\n\"يكتب حديثه\". وقال الحافظ:\n\"مقبول\". يعني عند المتابعة، وإلا فلين الحديث.\nوله طريق أخرى؛ يرويه إبراهيم بن هشام بن يحيى الغساني: حدثنا أبي، عن جدي، عن أبي إدريس الخولاني، عن أبي ذر به في حديثه الطويل.\nأخرجه ابن حبان (٩٤) .\nوإبراهيم هذا؛ متهم، أورده الذهبي في \"الضعفاء\" وقال:\n\"قال أبو حاتم وغيره: ليس بثقة. ونقل ابن الجوزي: قال أبو زرعة: كذاب\":\nوالطريق الأولى؛ نقلتها من أول \"تفسير ابن كثير\"، وقد سكت عليه، فأشكل على بعض الطلبة لقوله فيه: \"قبيلًا يعني: عيانًا\"، ومن الثابت أن الله تعالى لا يرى في الدنيا، حتى ولا من نبينا محمد - ﷺ - على الراجح من قولي العلماء، فاقتضى الحال بيان حقيقة هذا الإسناد.\nثم رأيت الحديث في \"الكامل\" لابن عدي (ق ١٧١/ ٢)، وعنه ابن عساكر في \"التاريخ\" (٢/ ٣٢٥/ ٢) من طريق الدامغاني به.\nنعم؛ قد صح الحديث من رواية أبي أمامة دون قوله: \"قبيلًا\"؛ فقال أبو سلام الحبشي: سمعت أبا أمامة الباهلي يقول:\nأتى رجل رسول الله - ﷺ - فقال: يا رسول الله! أنبيًا كان آدم؟","vol":"9","page":59},{"text":"فقال: \"نعم، مكلم\".\nأخرجه ابن منده في \"التوحيد\" (ق ١٠٤/ ٢)، وعنه ابن عساكر، والحاكم (٢/ ٢٦٢) . وقال هو وابن منده:\n\"صحيح على شرط مسلم\"،ووافقه الذهبي، وهو كما قالوا، وزاد ابن منده:\n\"وروي من حديث القاسم أبي عبد الرحمن وغيره عن أبي أمامة عن أبي ذر بأسانيد فيها مقال\".\n<span data-type=\"title\" id=toc-4075>٤٠٦٤ </span>- (قلب ابن آدم مثل العصفور، يتقلب في اليوم سبع مرات) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢١٦) عن بقية بن الوليد قال: أخبرني بحير بن سعد، عن خالد بن معدان، عن أبي عبيد ة مرفوعًا، وقال:\n\"وخالد لم يلق أبا عبيد ة\".\nقلت: وهو ابن الجراح؛ أحد العشرة المبشرين بالجنة، فالسند ضعيف لانقطاعه، ورجاله ثقات.","vol":"9","page":60},{"text":"<span data-type=\"title\" id=toc-4076>٤٠٦٥ </span>- (قلب المؤمن حلو، يحب الحلاوة) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٣/ ١١٣) من طريق محمد بن العباس بن سهيل البزار: حدثنا أبو هشام الرفاعي: حدثنا أبو أسامة، عن بريد، عن أبي بردة، عن أبي موسى رفعه.\nأورده في ترجمة البزار هذا، وقال:\n\"وكان غير ثقة\". ثم قال عقب الحديث:","vol":"9","page":60},{"text":"\"رجاله كلهم ثقات غير ابن سهيل، وهو الذي وضعه وركبه على هذا الإسناد\".\nوأقره الذهبي في \"الميزان\"، والحافظ في \"اللسان\"، ومن قبلهما ابن الجوزي؛ فأورده في \"الموضوعات\".\nوتعقبه السيوطي في \"اللآلي\" (٢/ ٢٣٨) بقوله:\n\"قلت: له طريق آخر، قال البيهقي في \"الشعب\": أنبأنا أبة عبد الله الحافظ في \"التاريخ\": أنبأنا أبو جعفر محمد بن أحمد بن سعيد: حدثنا أبو يحيى زكريا بن الحارث البزار: حدثنا الحسن بن الجراح الأزدي: حدثنا سهل بن أبي سهل: حدثنا عن محمد بن زياد الألهاني، عن أبي أمامة مرفوعًا. قال البيهقي: متن الحديث منكر، وفي إسناده من هو مجهول\".\nقلت: سهل بن أبي سهل، من هؤلاء المجهولين المترجمين في \"الميزان\" و\"اللسان\". ومن دونه لم أجد من ترجمهم إلا شيخ الحاكم محمد بن أحمد بن سعيد، فهو في \"الميزان\" أيضًا قال:\n\"لا أعرفه، لكن أتى بخبر باطل\".\nثم ساق له حديثًا آخر موقوفًا.\nوذكر الحافظ في \"اللسان\" أن الدارقطني ضعفه، فهو آفة هذا الإسناد؛ إن سلم ممن فوقه من المجاهيل.\nوالحديث أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ١٤٠) من حديث علي أيضًا.\nثم رأيت الحديث عند البيهقي في \"شعب الإيمان\" (٢/ ١٩٧/ ١)، فعرفت أن","vol":"9","page":61},{"text":"في السند سقطًا بين سهل ومحمدج بن زياد وهو قوله: \"بقية\"؛ فهذه علة أخرى وهي عنعنة بقية فإنه مدلس. ووقع فيه \"ابن السراج\" مكان \"ابن الجراح\"؛ ولم أعرفه أيضًا. والله أعلم.\n<span data-type=\"title\" id=toc-4077>٤٠٦٦ </span>- (قم فصل؛ فإن في الصلاة شفاء) .\nضعيف\nأخرجه ابن ماجه (٢/ ٣٤٤-٣٤٥)، وأحمد (٢/ ٣٩٠،٤٠٣) عن ذواد بن علبة، عن ليث، عن مجاهد، عن أبي هريرة قال:\nما هجرت إلا وجدت النبي - ﷺ - يصلي، قال: فصلى، ثم قال: أشكنب درد (يعني: تشتكي بطنك بالفارسية)؟ قال:\nقلت: لا (وفي رواية: نعم)، قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ ليث هو ابن أبي سليم وكان اختلط. وبه أعله البوصيري في \"الزوائد\" (ق ٢١٠/ ١) .\nوذواد بن علبة؛ ضعيف؛ كما في \"التقريب\".","vol":"9","page":62},{"text":"<span data-type=\"title\" id=toc-4078>٤٠٦٧ </span>- (قولوا: سبحان الله وبحمده مئة مرة، من قالها مرة كتبت له عشرًا، ومن قالها عشرًا كتبت له مئة، ومن قالها مئة كتبت له آنفًا، ومن زاد زاده الله، ومن استغفر الله غفر له) .\nضعيف جدًا\nأخرجه الترمذي (٣٤٦٦) عن داود بن الزبرقان، عن مطر الوراق، عن نافع، عن ابن عمر مرفوعًا، وقال:\n\"حديث حسن غريب\".\nكذا قال! وابن الزبرقان ضعفه ابن المديني جدًا، وقال الجوزجاني:","vol":"9","page":62},{"text":"\"كذاب\". وقال يعقوب بن شيبة وأبو زرعة:\n\"متروك\". وقال البخاري:\n\"مقارب الحديث\". وضعفه آخرون. وقال البزار:\n\"منكر الحديث جدًا\".\nومطر الوراق؛ صدوق كثير الخطأ؛ كما في \"التقريب\"؛ وقال فيه عن ابن الزبرقان:\n\"متروك، وكذبه الأزدي\".\nولم يذكر في \"التهذيب\" تكذيب الأزدي إياه، وإنما حكى عنه قوله فيه:\n\"متروك\"،وإنما كذبه الجوزجاني كما تقدم.\nوأخرج أحمد (٢/ ٨٢) عن أيوب بن سلمان - رجل من أهل صنعاء - قال:\n\"كنا بمكة، فجلسنا إلى عطاء الخراساني إلى جنب جدار المسجد، فلم نسأله، ولم يحدثنا، قال: ثم جلسنا إلى ابن عمر مثل مجلسكم هذا فلم نسأله، ولم يحدثنا، قال: فقال: ما لكم لا تتكلمون ولا تذكرون الله؟ قولوا: الله أكبر، والحمد لله، وسبحان الله وبحمده، بواحدة عشرًا، وبعشر مئة، من زاد زاده الله، ومن سكت غفر له\".\nقلت: وهذا إسناد موقوف ضعيف؛ أيوب هذا؛ قال الذهبي:\n\"لا يعرف حاله\".\nقلت: والصواب أنه مجهول العين؛ لأنه إنما روى عنه النعمان بن الزبير وحده، كما قال الذهبي نفسه. وقال الحافظ في \"التعجيل\":\n\"فيه جهالة\".","vol":"9","page":63},{"text":"وهذا أقرب إلى الصواب.\n<span data-type=\"title\" id=toc-4079>٤٠٦٨ </span>- (قولي: اللهم مصغر الكبير، ومكبر الصغير! صغر ما بي) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم\" (٦٢٩) عن محمد بن عبد الغفار الزرقاني: حدثنا عمرو بن علي: حدثنا أبو عاصم: حدثني ابن جريج: حدثني عمرو بن يحيى بن عمارة، عن مريم بنت ابن البكير، عن بعض أزواج النبي - ﷺ - قالت:\nدخل علي رسول الله - ﷺ - وقد خرج من إصبعي بثرة فقال: عندك ذريرة؟ فوضعها عليها وقال: قولي: فذكره.\nقلت: وهذا إسناد ضعيف؛ مريم هذه - وهي بنت إياس بن البكير -؛ قال الذهبي:\n\"تفرد عنها عمرو بن يحيى بن عمارة\".\nيعني: فهي مجهولة. ورمز لها في \"التهذيب\" أن النسائي أخرج لها في \"عمل اليوم والليلة\" أيضًا هذا الحديث. ولم يزد في ترجمتها على قوله:\n\"وعنها عمرو بن يحيى بن عمارة\".\nومحمد بن عبد الغفار الزرقاني؛ غمزه الذهبي في ترجمة موسى بن خاقان؛ فقال فيها:\n\"وعنه محمد بن عبد الغفار بخبر منكر، تكلم فيه\".\nوساقه الحافظ في \"اللسان\" من طريق آخر، عن محمد بن عبد الغفار","vol":"9","page":64},{"text":"الورقاني (كذا بالواو) عن موسى بن خاقان البغدادي بسنده عن عبد الله بن عمرو قال:\n\"الجنة مطوية معلقة في قرون الشمس ... \"، وقال:\n\"أخرجه الجورقاني في \"كتاب الأباطيل\" وقال: هذا حديث باطل، ومحمد ابن موسى (!) ضعيف ... \"\nكذا وقع في الأصل \"محمد بن موسى\" ولعل الصواب محمد بن عبد الغفار، فإن موسى بن خاقان ثقة، ترجمه الخطيب في \"التاريخ\" (١٣/ ٤٤) برواية جمع من الثقات عنه - منهم القاضي المحاملي -، وكناه بأبي عمران النحوي وقال: \"وكان ثقة\".\nويظهر لي أن هذه الترجمة من \"التاريخ\" قد فاتت الحافظين: الذهبي والعسقلاني، وإلا؛ لم يحسن بهما أن يوردا هذا الحديث الباطل في ترجمته، وإنما في ترجمة محمد بن عبد الغفار. وهذا خلاف ما صنعا؛ فإن الذهبي لم يورد ابن عبد الغفار أصلًا. واستدركه الحافظ عليه قائلًا: \"يأتي في موسى بن خاقان\". ولو أنه عكس لكان أقرب إلى الصواب، وإن كان لا يخلو صنيعه حينئذ من الغمز لموسى؛ وهو ثقة كما علمت.\nوبعد هذا التحقيق أقول: يبدو أن محمد بن عبد الغفار لم يتفرد بهذا الحديث؛ لأنه ليس من رجال الأئمة الستة ومنهم النسائي، وقد علمت مما سبق من الكلام على مريم أن الحديث أخرجه النسائي في \"العمل\" من طريقها، فلو أنه أخرجه من طريق ابن عبد الغفار لأورده في \"التهذيب\" ولرمز له بـ \"سي\"؛ أي: النسائي في \"عمل اليوم\" كما رمز لمريم، فعدم إيراده إياه، يدل على أنه ليس","vol":"9","page":65},{"text":"من رجاله، فإذن هو - أعني: النسائي - أخرجه من غير طريق ابن عبد الغفار، وتنحصر العلة حينئذ بمريم وجهالتها. والله أعلم.\n<span data-type=\"title\" id=toc-4080>٤٠٦٩ </span>- (قيم الدين الصلاة، وسنام العمل الجهاد، وأفضل أخلاق الإسلام الصمت؛ حتى يسلم الناس منك) .\nضعيف\nأخرجه ابن المبارك في \"الزهد\" (٨٣٩): أخبرني رباح بن زيد قال: حدثني عبد الله بن سعيد بن أبي عاصم قال: سمعت وهب بن منبه يقول:\nإن رجلًا سأل النبي - ﷺ - فقال: يا رسول الله! ما أفضل الأعمال؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله فيه جهالة؛ لأن عبد الله هذا ذكره ابن أبي حاتم (٢/ ٢/ ٧٠) من رواية رباح هذا فقط، ولم يذكر فيه جرحًا ولا تعديلًا.\n(تنبيه): وقع اسم جد عبد الله هذا في \"الجرح\": \"ابن عاصم\". وعلق عليه العلامة اليماني بقوله: \"م: ابن أبي عاصم\"، وهذه النسخة هي الصواب عندي لموافقتها لما في رواية ابن المبارك هذه. والله الموفق.","vol":"9","page":66},{"text":"<span data-type=\"title\" id=toc-4081>٤٠٧٠ </span>- (القاص ينتظر المقت، والمستمع ينتظر الرحمة، والتاجر ينتظر الرزق، والمكاثر ينتظر اللعنة، والنائحة ومن حولها من امرأة مستحقة عليهم لعنة الله والملائكة والناس أجمعين) .\nموضوع\nرواه ابن عدي في \"الكامل\" (٣٣/ ٢)، والباطرقاني في \"حديثه\" (١٧١/ ١) عن موسى بن عيسى الجزري: حدثنا صهيب بن محمد بن عبادة بن صهيب: حدثنا بشر بن إبراهيم قال: حدثنا سفيان الثوري، عن منصور، عن مجاهد،","vol":"9","page":66},{"text":"عن العبادلة: عبد الله بن عباس وعبد الله بن عمر وعبد الله بن الزبير مرفوعًا.\nورواه القضاعي في \"مسند الشهاب\" (٢٣/ ٢)، ونصر المقدسي في \"الأربعين\" (رقم ٣٢) من طريق عمرو بن بكر السكسكي، عن عباد بن كثير، عن منصور بن المعتمر به، إلا أنه ذكر \"عبد الله بن عمرو\" بدل \"ابن الزبير\".\nوقال:\n\"تفرد به عمرو بن بكر عن عباد عنه\". وقال ابن عدي:\n\"وهذا الحديث عن الثوري غير محفوظ، وهو باطل لا أعلم يرويه عن الثوري غير بشر هذا\".\nقلت: بشر هذا؛ كان يضع الحديث على الثقات؛ كما قال ابن حبان وغيره، ونحوه عمرو بن بكر؛ قال الذهبي:\n\"أحاديثه شبه موضوعة\".\nوعباد بن كثير؛ متهم.\nورواه الطبراني (٣/ ٢٠٦/ ١)، والخطيب في \"التاريخ\" (٩/ ٤٢٥) عن بشر ابن عبد الرحمن الأنصاري: حدثني عبد الوهاب بن مجاهد، عن أبيه به، إلا أنه جمع بين \"ابن عمرو\" و\"ابن الزبير\".\nوعبد الوهاب بن مجاهد؛ متروك، وكذبه الثوري؛ كما في \"التقريب\".\nوبشر؛ لم أعرفه.\nلكن روي من طريق أخرى عند ابن السماك في \"الفوائد المنتقاة\" (٢/ ٢/ ٢) عن غلام خليل: حدثنا بكار بن محمد السيريني، عن عبد الوهاب بن مجاهد، عن أبيه: حدثني العبادلة مرفوعًا.","vol":"9","page":67},{"text":"وغلام خليل - اسمه أحمد بن محمد بن غالب الباهلي -؛ كذاب.\nوالحديث أورده ابن الجوزي من طريق الطبراني في \"الموضوعات\" وأقره السيوطي في \"اللآلي\" (٢/ ١٤٦)، ثم ابن عراق في \"تنزيه الشريعة\" (٢/ ١٨٨)، ومع ذلك أورده السيوطي في \"الجامع الصغير\" من رواية الطبراني!!\nوروى ابن المبارك في \"الزهد\" (١٥٩/ ٢ من الكواكب ٥٧٥) بسند صحيح عن ميمون بن مهران قال: القاص ينتظر المقت من الله، والمستمع ينتظر الرحمة.\n<span data-type=\"title\" id=toc-4082>٤٠٧١ </span>- (القتل في سبيل الله يكفر كل شيء أو قال: يكفر الذنوب كلها إلا الأمانة: يؤتى بصاحب الأمانة فيقال له: أد أمانتك، فيقول: أي رب! وقد ذهبت الدنيا؟ فيقال: اذهبوا به إلى الهاوية، فيذهب به إليها، فيهوي فيها حتى ينتهي إلى قعرها فيجدها هناك كهيئتها، فيحملها فيضعها على عاتقه فيصعد بها في نار جهنم حتى إذا رأى أنه قد خرج، زلت فهوت وهوى في أثرها أبد الآبدين، قال: والأمانة في الصلاة، والأمانة في الصوم، والأمانة في الحديث، وأشد ذلك الودائع) .\nضعيف\nرواه الطبري في \"التفسير\" (٢٢/ ٤٠)، والطبراني في \"الكبير\" (١٠/ ٢٧٠/ ١٠٥٢٧)، وابن أبي الدنيا في \"كتاب الأهوال\" (٣/ ٩٩/ ٢)، وأبو الشيخ في \"العوالي\" (١/ ٦٢/ ١-٢)، والخرائطي في \"مكارم الأخلاق\" (ص ٢٦)، وأبو نعيم في \"الحلية\" (٤/ ٢٠١)، والبيهقي في \"الشعب\" (٤/ ٣٢٣/ ٥٢٦٦) عن شريك عن الأعمش عن عبد الله بن السائب، عن زاذان، عن عبد الله بن مسعود مرفوعًا. قال:","vol":"9","page":68},{"text":"فلقيت البراء فقلت: ألا تسمع إلى ما يقول أخوك عبد الله؟ قال: صدق.\nقال شريك: وحدثنا عياش العامري، عن زاذان، عن عبد الله، عن النبي - ﷺ - بنحو منه، ولم يذكر الأمانة في الصلاة، والأمانة في كل شيء.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ شريك، وهو ابن عبد الله القاضي.\nوقد أخرجه أبو نعيم من طريق أخرى، عن شريك به موقوفًا على ابن مسعود، وهو الذي رجحه الحافظ المنذري، فقد ساقه في \"الترغيب\" (٣/ ٢١-٢٢) عن ابن مسعود موقوفًا عليه، ثم قال:\n\"رواه البيهقي موقوفًا، ورواه بمعناه هو وغيره مرفوعًا، والموقوف أشبه\".\nوقال الحافظ الناجي فيما كتبه على \"الترغيب\" (ق ١٦٤/ ١):\n\"وكذا رواه أحمد، وذكر ابنه عبد الله في \"كتاب الزهد\" أنه سأله عنه؟ فقال: إسناده جيد\".\nثم رأيت هذا في مكان آخر من \"الترغيب\" (٤/ ٤١-٤٢/ ٥)، فظننت أن الناجي نقله منه.\nقلت: والموقوف أخرجه البيهقي في \"الشعب\" (٢/ ١٠٥/ ٢) (٤/ ٣٢٣/ ٥٢٦٦-مطبوع) من طريق عبد الله بن بشر، عن الأعمش به موقوفًا.\nوابن بشر هذا - هو الرقي القاضي -؛ وثقه أحمد وغيره، وفي \"التقريب\":\n\"اختلف فيه قول ابن معين وابن حبان، وقال أبو زرعة والنسائي: لا بأس به، وحكى البزار أنه ضعيف في الزهري خاصة\".\nقلت: وهذا من روايته عن الأعمش، وعلى كل حال فهو أولى من شريك. والله أعلم.","vol":"9","page":69},{"text":"<span data-type=\"title\" id=toc-4083>٤٠٧٢ </span>- (القدر نظام التوحيد، فمن وحد الله وآمن بالقدر؛ فقد استمسك بالعروة الوثقى، لا انفصام لها) .\nضعيف\nرواه الطبراني في \"الأوسط\" من حديث ابن عباس مرفوعًا، وفيه هانىء بن المتوكل، وهو ضعيف. كذا في \"المجمع\" (٧/ ١٩٧)، وسيأتي إسناده برقم (٧١٥٠) .\nقلت: وقد رواه هبةالله اللالكائي في \"اعتقاد أهل السنة\" (٦/ ٢٦٢/ ٢) عن الأوزاعي: قال لنا بعض أصحابنا: عن الزهري، عن ابن عباس قال: فذكره موقوفًا عليه. وهو الأشبه بالصواب، والله أعلم.\nورواه (١/ ١٤٢/ ١) عن سفيان الثوري، عن عمر بن محمد - رجل من ولد عمر بن الخطاب -، عن رجل، عن ابن عباس موقوفًا.","vol":"9","page":70},{"text":"<span data-type=\"title\" id=toc-4084>٤٠٧٣ </span>- (القرآن ألف ألف حرف، وسبعة وعشرون ألف حرف، فمن قرأه صابرًا محتسبًا؛ كان له بكل حرف زوجة من الحور العين) .\nباطل\nقال الطبراني في \"معجمه الأوسط\": حدثنا محمد بن عبيد قال: حدثنا أبي، عن جدي، عن حفص بن ميسرة، عن زيد بن أسلم، عن أبيه، عن عمر ﵁ مرفوعًا. وقال:\n\"لا يروى عن عمر إلا بهذا الإسناد\".\nكذا في ترجمة محمد بن عبيد بن آدم بن أبي إياس العسقلاني من \"الميزان\"، وقال:\n\"تفرد بخبر باطل\". ثم ساق هذا، وأقره الحافظ في \"اللسان\". وأشار إليه الهيثمي في \"المجمع\" (٧/ ١٦٣) وقال:","vol":"9","page":70},{"text":"\"ولم أجد لغيره في ذلك كلامًا، وبقية رجاله ثقات\".\nقلت: لوائح الوضع على حديثه ظاهرة، فمثله لا يحتاج إلى كلام ينقل في تجريحه بأكثر مما أشار إليه الحافظ الذهبي ثم العسقلاني؛ من روايته لمثل هذا الحديث وتفرده به!\n<span data-type=\"title\" id=toc-4085>٤٠٧٤ </span>- (القلب ملك البدن، وللملك جنود: فرجلاه بريداه، ويداه جناحاه، وعيناه مسلحته، والأذنان قمع، واللسان ترجمان، والكليتان مكيدة، والرئة نفس، والطحال ضحك، فإذا صلح الملك صلح الجنود، وإذا فسد الملك فسد الجنود) .\nضعيف\nرواه الدينوري كما في \"المنتقى من المجالسة\" (٢٥/ ١-٢ نسخة حلب): حدثنا إسماعيل بن إسحاق: أنبأنا سليمان بن حرب: أنبأنا حماد بن زيد: حدثنا عاصم، عن أبي صالح، عن أبي هريرة موقوفًا عليه.\nقلت: وهكذا أخرجه البيهقي في \"شعب الإيمان\" (١/ ١٣٢/ ١٠٩) من طريق عبد الرزاق - وهذا في \"المصنف\" (١١/ ٣٢١/ ٢٠٣٧٥) -: أنبأنا معمر، عن عاصم به. وقال:\n\"هكذا جاء موقوفًا، ومعناه في \"القلب\" جاء في حديث النعمان بن بشير مرفوعًا، وقد رواه عبد الله بن المبارك عن معمر بإسناده وقال: رفعه\".\nثم ساق إسناده إليه به، وفيه من لم أعرفه، وقد قال المناوي:\n\"وعده في \"الميزان\" من مناكير\".","vol":"9","page":71},{"text":"<span data-type=\"title\" id=toc-4086>٤٠٧٥ </span>- (القلس حدث) .\nضعيف جدًا\nرواه البغوي في \"حديث أبي الجهم\" (١١/ ١): حدثنا سوار ابن مصعب، عن زيد بن علي، عن آبائه مرفوعًا.\nومن هذا الوجه أخرجه الدارقطني (ص ٥٧)؛ إلا أنه قال: عن أبيه عن جده مرفوعًا. وقال:\n\"سوار متروك، ولم يروه عن زيد غيره\".","vol":"9","page":72},{"text":"<span data-type=\"title\" id=toc-4087>٤٠٧٦ </span>- (القنطار اثنا عشر ألف أوقية، وكل أوقية خير مما بين السماء والأرض) .\nضعيف\nرواه ابن ماجه (٢/ ٣٨٨)، وابن حبان (٦٦٣)، وأحمد (٢/ ٣٦٣)، وعنه عبد الغني المقدسي في \"السنن\" (١٣٠/ ٢) عن عبد الصمد بن عبد الوارث، عن حماد بن سلمة، عن عاصم، عن أبي صالح، عن أبي هريرة، مرفوعًا. وقال المقدسي:\n\"هذا إسناد صحيح، ورجاله كلهم ثقات\".\nوكذا قال البوصيري في \"زوائد ابن ماجه\" (ق ٢٢٠/ ١) .\nوفيه نظر؛ فإن عاصمًا هذا هو ابن بهدلة، وفيه كلام من قبل حفظه، والمتقرر فيه أنه وسط حسن الحديث، فالإسناد حسن وليس بصحيح، لا سيما وقد اختلف عليه في رفعه، ولفظه.\nأما الرفع؛ فرواه عبد الصمد، عن حماد بن سلمة عنه به؛ مرفوعًا كما رأيت، وأوقفه الدارمي عنه، فقال (٢/ ٤٢٧): حدثنا عبد الصمد بن عبد الوارث: حدثنا أبان العطار وحماد بن سلمة، عن عاصم به موقوفًا.","vol":"9","page":72},{"text":"لكن يحتمل أن يكون اللفظ والسياق لأبان العطار، وحمل لفظ حماد عليه تجوزًا، وهذا معروف في بعض الرواة. وأيًا ما كان، فهو اختلاف واضح على عاصم.\nويؤيد الموقوف؛ رواية حماد بن زيد: أنبأ عاصم بن بهدلة به موقوفًا.\nأخرجه البيهقي (٧/ ٢٣٣)، وكذا ابن جرير (٦٧٠٠) .\nوكذلك رواه وكيع في \"تفسيره\" من الوجه الأول فقال: حدثنا حماد بن سلمة ... به موقوفًا. ذكره ابن كثير (١/ ٣٥١) وقال: \"هذا أصح\".\nوأما اللفظ؛ ففي كل الروايات المتقدمة: \"اثنا عشر ألف أوقية\"؛ إلا في رواية حماد بن زيد فإنه قال:\n\"ألف ومئتا أوقية\".\nولكل من اللفظين ما يشهد له:\nأما الأول؛ فروى الدارمي (٢/ ٤٦٦): حدثنا أبو النعمان: حدثنا وهيب، عن يونس، عن الحسن مرفوعًا به.\nوهذا مرسل، رجاله ثقات؛ غير أن أبا النعمان - وهو الملقب بـ (عارم) - كان تغير، وقد خالفه عبد الوارث بن سعيد فقال: حدثنا يونس به باللفظ الثاني؛ إلا أنه قال: \"دينار\" بدل \"أوقية\".\nأخرجه ابن جرير (٦٧٠٢) .\nوإسناده مرسل جيد.\nوأما اللفظ الآخر؛ فيرويه مخلد بن عبد الواحد، عن علي بن زيد، عن","vol":"9","page":73},{"text":"عطاء بن أبي ميمونة، عن زر بن حبيش، عن أبي بن كعب مرفوعًا به.\nأخرجه ابن جرير (٦٧٠١) .\nقلت: وهذا إسناد ضعيف جدًا؛ مخلد بن عبد الواحد؛ قال ابن حبان:\n\"منكر الحديث جدًا\".\nوعلي بن زيد - وهو ابن جدعان -؛ ضعيف. ولذلك قال الحافظ ابن كثير:\n\"وهذا حديث منكر أيضًا، والأقرب أن يكون موقوفًا على أبي بن كعب؛ كغيره من الصحابة\".\nوقد روي بلفظ:\n\"القنطار ألفا أوقية\".\nأخرجه الحاكم (٢/ ١٧٨) من طريق أحمد بن عيسى بن زيد اللخمي - بتنيس -: حدثنا عمرو بن أبي سلمة: حدثنا زهير بن محمد: حدثنا حميد الطويل ورجل آخر، عن أنس ﵁ قال:\nسئل رسول الله - ﷺ - عن قول الله ﷿: (والقناطير المقنطرة)؟ قال: فذكره، وقال:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي!\nوأقول: كلا؛ فإن أحمد بن عيسى التنيسي؛ قال ابن طاهر:\n\"كذاب يضع الحديث\"؛ كما في \"الميزان\"، وضعفه غيره. وقال مسلمة:\n\"كذاب؛ حدث بأحاديث موضوعة\"، كما في \"اللسان\".\nوكأن الحاكم والذهبي توهما أنه أحمد بن عيسى بن حسان المصري التستري","vol":"9","page":74},{"text":"الحافظ؛ فإنه من هذه الطبقة وهو ثقة من رجال الشيخين، ولكنه ليس به، وقد فرق بينهما الذهبي نفسه في \"الميزان\"، والحافظ، وغيرهما.\nثم إن زهير بن محمد - وهو أبو المنذر الخراساني - مع كونه قد رمزوا له بأنه من رجال الشيخين؛ ولا أدري إذا كانا أخرجا له احتجاجًا أو استشهادًا والثاني هو اللائق به؛ فإنه متكلم فيه كما هو معروف في ترجمته، ولكن الحمل في الحديث على التنيسي أولى؛ لشدة ضعفه، وقد روي عنه بلفظ:\n\" ... ألف دينار\".\nأخرجه ابن أبي حاتم، والطبراني من طريقين آخرين عنه، كما في \"تفسير ابن كثير\".\nوجملة القول؛ أن الحديث لا يصح مرفوعًا إلى النبي - ﷺ - بأي لفظ من الألفاظ المتقدمة؛ لشدة الاختلاف بينها، ووهاء أسانيدها، والاختلاف في رفعها ووقفها ووصلها وإرسالها، وهو ما يشعر به صنيع الحافظ ابن جرير؛ فإنه بعد أن ساق الأحاديث المتقدمة، وبعض الآثار الموقوفة والمقطوعة، والخلاف في تفسير الآية المذكورة (والقناطير ...) قال:\n\"فالصواب في ذلك أن يقال: هو المال الكثير ... وقد قيل ما قبل مما روينا\".\nفاعتمد في تفسير الآية على المعنى اللغوي، ولم يلتفت إلى شيء من تلك الأحاديث التي رواها؛ لما ذكرنا من عللها ووهائها.\n<span data-type=\"title\" id=toc-4088>٤٠٧٧ </span>- (قوموا، لا ترقدوا في المسجد) .\nموضوع\nأخرجه عبد الرزاق في \"المصنف\" (ج١ رقم ١٦٥٥): عن يحيى ابن العلاء، عن حرام بن عثمان، عن ابني جابر، عن جابر بن عبد الله قال:","vol":"9","page":75},{"text":"أتانا رسول الله - ﷺ - ونحن مضطجعون في مسجده، فضربنا بعسيب كان في يده، وقال: فذكره.\nقلت: وهذا موضوع؛ آفته حرام هذا؛ قال الإمام الشافعي ويحيى بن معين:\n\"الرواية عن حرام حرام\". رواه عنهما ابن عدي (ق ١١٠/ ٢) .\nوقال مالك وابن معين في رواية:\n\"ليس بثقة\".\nويحيى بن العلاء؛ متهم بالوضع؛ لكنه قد توبع، فقد ذكره الذهبي في آخر ترجمة حرام من طريق سويد بن سعيد: حدثنا حفص بن ميسرة، عن حرام بن عثمان به، وزاد في متنه زيادة في إباحة المسجد لعلي، وقال الذهبي:\n\"وهذا حديث منكر جدًا\".\nوالأحاديث في إباحة النوم في المسجد للمحتاج كثيرة، بعضها في \"الصحيحين\" وغيرهما.\n<span data-type=\"title\" id=toc-4089>٤٠٧٨ </span>- (قل ما بدا لك، فإنما الحرب خدعة) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٣٦/ ١) من طريق مطر بن ميمون، عن عكرمة، عن ابن عباس قال:\nبعث النبي - ﷺ - رجلًا من أصحابه إلى رجل من اليهود ليقتله، فقال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ مطر هذا؛ قال الحافظ:\n\"متروك\".\nوذكر له الذهبي بعض الموضوعات يتهمه بها.","vol":"9","page":76},{"text":"<span data-type=\"title\" id=toc-4090>٤٠٧٩ </span>- (كاد الحليم أن يكون نبيًا) .\nضعيف\nأخرجه الخطيب (٥/ ٣١١) عن الربيع بن صبيح، عن يزيد الرقاشي، عن أنس مرفوعًا.\nوهذا سند ضعيف؛ الربيع بن صبيح صدوق سيىء الحفظ.\nوشيخه يزيد؛ ضعيف كما في \"التقريب\".\nومن ثم أورده ابن الجوزي في \"الواهيات\" وقال: \"لا يصح\"؛ كما في \"فيض القدير\".\nوفي \"الكشف\": \"رواه الخطيب بسند ضعيف، والديلمي عن أنس مرفوعًا\".","vol":"9","page":77},{"text":"<span data-type=\"title\" id=toc-4091>٤٠٨٠ </span>- (كاد الفقر أن يكون كفرًا، وكاد الحسد أن يسبق القدر) .\nضعيف\nقال في \"المقاصد\":\n\"رواه أحمد بن منيع عن الحسن أو أنس مرفوعًا. وهو عند أبي نعيم في \"الحلية\" [(٣/ ٥٣ و١٠٩ و٨/ ٢٥٣)]، وابن السكن في \"مصنفه\"، والبيهقي في \"الشعب\" [(٢/ ٤٨٦/ ١)]، وابن عدي في \"الكامل\" عن الحسن بلا شك\".\nوفي لفظ عند أكثرهم: \"أن يغلب\" بدل: \"يسبق\". وفي سنده يزيد الرقاشي؛ ضعيف.\nقلت: وقال العراقي (٣/ ١٦٣):\n\"رواه أبو مسلم الكشي والبيهقي في \"الشعب\" من رواية يزيد الرقاشي عن أنس، ويزيد ضعيف\".","vol":"9","page":77},{"text":"وانظر: \"اللهم! إني أعوذ بك من الكفر والفقر\".\nثم الحديث أخرجه الدولابي أيضًا في \"الكنى\" (٢/ ١٣١) من طريق يزيد المذكور، وكذا البيهقي في \"شعب الإيمان\" (٢/ ٢٨٦/ ١)، والقضاعي (٣٨٠) .\nقال في \"المجمع\" (٨/ ٧٨):\n\"رواه الطبراني في \"الأوسط\" عن أنس، وفيه عمرو بن عثمان الكلابي؛ وثقة ابن حبان وهو متروك\".\nوروي من حديث ابن عباس في قصة الضب.\nرواه أبو بكر الطريثيثي في \"مسلسلاته\" (١٢٧-١٣١)، وهو حديث موضوع؛ كما قال بعض المحدثين على هامش \"المسلسلات\".\nورواه نصر المقدسي في \"مجلس من أماليه\" (١٩٥/ ٢-١٩٦/ ١) من طريق علي بن محمد بن حاتم، عن الحسين بن محمد بن يحيى العلوي، عن أبيه، عن جده، عن علي بن أبي طالب مرفوعًا.\nوهذا إسناد مظلم؛ من دون علي؛ لم أعرفهم.\n<span data-type=\"title\" id=toc-4092>٤٠٨١ </span>- (ويحك يا ثعلبة! قليل تؤدي شكره، خير من كثير لا تطيقه) .\nضعيف جدًا\nأخرجه ابن جرير في \"تفسيره\" (١٤/ ١٦٩٨٧)، وابن أبي حاتم أيضًا كما قال ابن كثير في \"تفسيره\" (٢/ ٣٧٤)، والطبراني في \"المعجم الكبير\" (٨/ ٢٦٠/ ٧٨٧٣) من طريق معان بن رفاعة السلمي، عن أبي عبد الملك علي بن يزيد الألهاني: أنه أخبره عن القاسم بن عبد الرحمن: أنه أخبره عن أبي أمامة الباهلي، عن ثعلبة بن حاطب الأنصاري أنه قال لرسول الله - ﷺ -:","vol":"9","page":78},{"text":"ادع الله أن يرزقني مالًا؛ فقال رسول الله - ﷺ -: \"ويحك يا ثعلبة! قليل تؤدي شكره، خير من كثير لا تطيقه\" قال: ثم قال مرة أخرى، فقال: \"أما ترضى أن تكون مثل نبي الله؟ فوالذي نفسي بيده! لو شئت أن تسير معي الجبال ذهبًا وفضة لسارت\" قال: والذي بعثك بالحق! لئن دعوت الله فرزقني مالًا؛ لأعطين كل ذي حق حقه! فقال رسول الله - ﷺ -: \"اللهم! ارزق ثعلبة مالًا\"، قال: فاتخذ غنمًا، فنمت كما ينمو الدود، فضاقت عليه المدينة، فتنحى عنها، فنزل واديًا من أوديتها، حتى جعل يصلي الظهر والعصر في جماعة، ويترك ما سواهما. ثم نمت وكثرت، فتنحى حتى ترك الصلوات إلا الجمعة، وهي تنمو كما ينمو الدود، حتى الجمعة، فطفق يتلقى الركبان يوم الجمعة يسألهم عن الأخبار، فقال رسول الله - ﷺ -: \"ما فعل ثعلبة؟ \" فقالوا: يا رسول الله، اتخذ غنمًا فضاقت عليه المدينة! فأخبروه بأمره، فقال: \"يا ويح ثعلبة! يا ويح ثعلبة! يا ويح ثعلبة! \" قال: وأنزل الله: (خذ من أموالهم صدقة) الآية (سورة التوبة: ١٠٣)، ونزلت عليه فرائض الصدقة، فبعث رسول الله - ﷺ - رجلين على الصدقة، رجلًا من جهينة،\nورجلًا من سليم، وكتب لهما كيف يأخذان الصدقة من المسلمين، وقال لهما: \"مرا بثعلبة، وبفلان - رجل من بني سليم - فخذا صدقاتهما! \" فخرجا حتى أتيا ثعلبة، فسألاه الصدقة، وأقرأاه كتاب رسول الله - ﷺ -، فقال: ما هذه إلا جزية! ما هذه إلا أخت الجزية! ما أدري ما هذا! انطلقا حتى تفرغا ثم عودا إلى. فانطلقا، وسمع بهما السلمي، فنظر إلى خيار أسنان إبله، فعزلها للصدقة، ثم استقبلهم بها. فلما رأوها قالوا: ما يجب عليك هذا، وما نريد أن نأخذ هذا منك. قال: بلى، فخذوه، فإن نفسي بذلك طيبة، وإنما هي لي! فأخذوها منه. فلما فرغا من صدقاتهما، رجعا حتى مرا بثعلبة، فقال: أروني","vol":"9","page":79},{"text":"كتابكما! فنظر فيه، فقال: ما هذا إلا أخت الجزية! انطلقا حتى أرى رأيي. فانطلقا حتى أتيا النبي - ﷺ -، فلما رآهما قال: \"يا ويح ثعلبة! \" قبل أن يكلمهما، ودعا للسلمي بالبركة، فأخبراه بالذي صنع ثعلبة، والذي صنع السلمي، فأنزل الله ﵎ فيه:\n(ومنهم من عاهد الله لئن آتانا من فضله لنصدقن ولنكونن من الصالحين) إلى قوله: (وبما كانوا يكذبون)، وعند رسول الله - ﷺ - رجل من أقارب ثعلبة، فسمع ذلك، فخرج حتى أتاه، فقال: ويحك يا ثعلبة! قد أنزل الله فيك كذا وكذا! فخرج ثعلبة حتى أتى النبي - ﷺ -، فسأله أن يقبل منه صدقته، فقال: \"إن الله منعني أن أقبل منك صدقتك\"، فجعل يحثي على رأسه التراب، فقال له رسول الله - ﷺ -: \"هذا عملك، قد أمرتك فلم تطعني! \" فلما أبى أن يقبض رسول الله - ﷺ -، رجع إلى منزله، وقبض رسول الله - ﷺ - ولم يقبل منه شيئًا. ثم أتى أبا بكر حين استخلف، فقال: قد علمت منزلتي من رسول الله - ﷺ -، وموضعي من الأنصار، فاقبل صدقتي! فقال أبو بكر: لم يقبلها رسول الله - ﷺ - وأنا أقبلها! فقبض أبو بكر، ولم يقبضها. فلما ولي عمر، أتاه فقال: يا أمير المؤمنين، اقبل صدقتي! فقال: لم يقبلها رسول الله - ﷺ - ولا أبو بكر، وأنا أقبلها منك! فقبض ولم يقبلها، ثم ولي عثمان - رحمة الله عليه -، فأتاه فسأله أن يقبل صدقته فقال: لم يقبلها رسول الله\n- ﷺ - ولا أبو بكر ولا عمر - رضوان الله عليهما - وأنا أقبلها منك! فلم يقبلها منه. وهلك ثعلبة في خلافة عثمان - رحمة الله عليه -.\nقلت: وهذا إسناد ضعيف جدًا، كما قال الحافظ ابن حجر في \"تخريج الكشاف\" (٤/ ٧٧/ ١٣٣)، وعلته علي بن يزيد الألهاني؛ قال الهيثمي في\n\"رواه الطبراني، وفيه علي بن يزيد الألهاني، وهو متروك\".\nومعان بن رفاعة؛ لين الحديث كما في \"التقريب\".\nوقال الحافظ العراقي في \"تخريج الإحياء\" (٣/ ١٣٥):\n\"إسناده ضعيف\".","vol":"9","page":80},{"text":"\"المجمع\" (٧/ ٣١-٣٢):\n\" رواه الطبراني، وفيه علي بن يزيد الألهاني؛ وهو متروك \".\nومعان بن رفاعة؛ ليِّن الحديث كما في \" التقريب \".\nوقال الحافظ العراقي في \" تخريج الإحياء \" (٣ / ١٣٥):\n\" إسناده ضعيف \".\nوالحديث عزاه السيوطي في \"الجامع الصغير\": للبغوي والباوردي وابن قانع وابن السكن وابن شاهين عن أبي أمامة عن ثعلبة بن حاطب. وعزاه إلى غير هؤلاء أيضًا في \"الدر المنثور\" (٣/ ٢٦٠) (١) .\nوروى منه حديث الترجمة ابن أبي خيثمة في \"التاريخ\" (ص ٢٦ - مصورة الجامعة الإسلامية) .\n(تنبيه): هذا الحديث من الأحاديث التي ساقها ابن كثير في \"تفسيره\" ساكتًا عليه؛ لأنه ذكره بسند معان بن رفاعة ... به، مشيرًا بذلك إلى علته الواضحة لدى أهل العلم بهذا الفن، فاغتر بسكوته مختصر تفسيره الشيخ الصابوني فأورده في \"مختصره\" (٢/ ١٥٧-١٥٨) الذي نص في مقدمته أنه اقتصر فيه على الأحاديث الصحيحة وحذف الأحاديث الضعيفة! وهو في ذلك غير صادق، كما كنت بينته في مقدمة المجلد الرابع من \"سلسلة الأحاديث الصحيحة\" داعمًا ذلك بذكر بعض الأمثلة، مشيرًا إلى كثرة الأحاديث الضعيفة جدًا فيه. وبين أيدينا الآن هذا المثال الجديد، وقد زاد في الانحراف عن جادة\n_________\n(١) وقد سبق تخريج هذا الحديث (برقم ١٦٠٧) من نفس الطريق. (الناشر)","vol":"9","page":81},{"text":"العلماء بتصديره إياه بقوله: \"وقد ورد فيه حديث رواه ابن جرير عن أبي أمامة ... \"!\nفأوهم قراء كتابه أنه حديث صحيح بجزمه كما هو مقرر عند العلماء، زيادة على ما ذكره في المقدمة مما أشرت إليه آنفًا، ثم زاد - ضغثًا على إبالة- أنه نقل تخريج ابن كثير للحديث من \"تفسيره\" فجعله في حاشية \"مختصره\" موهمًا قراءه أيضًا أنه من تخريجه هو، متشعبًا بما لم يعط! عامله الله بما يستحق.\n<span data-type=\"title\" id=toc-4093>٤٠٨٢ </span>- (كان على موسى يوم كلمه ربه كساء صوف، وجبة صوف، وكمة صوف، وسراويل صوف، وكانت نعلاه من جلد حمار ميت) .\nضعيف جدًا\nأخرجه الترمذي (٦/ ١٧٣٤) عن خلف بن خليفة، عن حميد الأعرج، عن عبد الله بن الحارث، عن ابن مسعود مرفوعًا. وقال مضعفًا:\n\"حديث غريب، لا نعرفه إلا من حديث حميد الأعرج، وحميد هو ابن علي الكوفي، سمعت محمدًا (يعني: الإمام البخاري) يقول: حميد بن علي الأعرج منكر الحديث، وحميد بن قيس الأعرج المكي - صاحب مجاهد - ثقة\".\nقلت: لكن قال الحافظ ابن كثير في \"التفسير\" (١/ ٥٨٨):\n\"وقد روى الحاكم في \"مستدركه\" وابن مردويه من حديث حميد بن قيس الأعرج عن عبد الله بن الحارث ... \" إلخ.\nفلينظر إسناده في \"المستدرك\"؛ فإني لم أره فيه بعد البحث عنه في \"الإيمان\" و\"العلم\" و\"الطهارة\" و\"التاريخ\" و\"وتفسير سورة النساء\" و\"اللباس\" منه.\nثم رأيته في \"تفسير سورة طه\" منه (٢/ ٣٧٩) من طريق محمد بن غالب:","vol":"9","page":82},{"text":"حدثنا عمر بن حفص بن غياث: حدثنا أبي وخلف بن خليفة، عن حميد بن قيس به، وقال:\n\"صحيح على شرط البخاري\". وتعقبه الذهبي بقوله:\n\"قلت: بل ليس على شرط البخاري، وإنما غره أن في الإسناد حميد بن قيس، كذا، وهو خطأ، إنما هو حميد الأعرج الكوفي ابن علي أو ابن عمار؛ أحد المتروكين، فظنه المكي الصادق\".\nأقول: كان يمكن أن يقال: إن الخطأ إنما هو من خلف بن خليفة؛ لأنه كان اختلط، ولكن متابعة حفص بن غياث إياه منع من القول بذلك، وحلمنا على القول بأن الخطأ لعله من محمد بن غالب وهو الحافظ الملقب بـ (تمتام)؛ فإنه كان وهم في أحاديث - كما قال الدارقطني -، فلعل هذا منها. والله أعلم.\n<span data-type=\"title\" id=toc-4094>٤٠٨٣ </span>- (كان الكفل من بني إسرائيل؛ لا يتورع عن ذنب عمله، فأتته امرأة فأعطاها ستين دينارًا على أن يطأها فلما قعد منها مقعد الرجل من امرأته أرعدت وبكت ...) الحديث.\nضعيف\nرواه الترمذي (٢/ ٨١)، وأحمد (٢/ ٢٣)، وأبو يعلى (١٠/ ٩٠/ ٥٧٢٦)، والحاكم (٤/ ٢٥٤-٢٥٥)، والبيهقي في \"الشعب\" (٢/ ٣٦١/ ١)، والخطيب في \"التاريخ\" (٥/ ٥٢)، وابن عساكر (٦/ ٧٠/ ١) عن الأعمش، عن عبد الله بن عبد الله، عن سعد مولى طلحة، عن ابن عمر مرفوعًا، وقال الترمذي:\n\"هذا حديث حسن، قد رواه شيبان وغير واحد عن الأعمش نحو هذا ورفعوه، وروى بعضهم عن الأعمش فلم يرفعه، وروى أبو بكر بن عياش هذا","vol":"9","page":83},{"text":"الحديث عن الأعمش، فأخطأ فيه، وقال: عن عبد الله بن عبد الله، عن سعيد ابن جبير، عن ابن عمر، وهو غير محفوظ\".\nقلت: وصله ابن حبان (٢٤٥٣ - موارد) عن أبي بكر بن عياش به، إلا أنه قال:\n\" ... ذو الكفل\".\nوهذا خطأ آخر لمخالفته ما تقدم. وقد قال ابن كثير في \"التاريخ\" (١/ ٢٢٦-٢٢٧) عقب حكايته تحسين الترمذي إياه:\n\"فهو حديث غريب جدًا، وفي إسناده نظر؛ فإن سعدًا هذا؛ قال أبو حاتم: \"لا أعرفه إلا بحديث واحد\"، ووثقه ابن حبان، ولم يرو عنه سوى عبد الله بن عبد الله الرازي، فالله أعلم، وإن كان محفوظًا فليس هو (ذا الكفل)، وإنما لفظ الحديث (الكفل) من غير إضافة، فهو رجل آخر، غير المذكور في القرآن. والله أعلم\".\nونحوه في تفسيره لسورة (الأنبياء) (٣/ ١٩١) .\nقلت: وسعد هذا؛ مجهول كما في \"التقريب\"؛ لم يرو عنه غير عبد الله بن عبد الله هذا وهو الرازي، فقول الحاكم:\n\"صحيح الإسناد\"؛ هو من تساهله الذي اشتهر به، وإن وافقه الذهبي؛ فإنه من غير تحقيق منه كما هو شأنه في كثير من موافقاته!\nوانظر الرد على من صحح الحديث من المعاصرين في التعليق على \"ضعيف الموارد\" (٢٤٥٣) .","vol":"9","page":84},{"text":"والموقوف الذي أشار إليه الترمذي؛ أخرجه ابن أبي شيبة (١٣/ ١٨٢-١٨٣/ ١٦٠٥٦): حدثنا يحيى بن عيسى، عن الأعمش ... \" بسنده عند الترمذي.\n<span data-type=\"title\" id=toc-4095>٤٠٨٤ </span>- (كأني أنظر إلى خضرة لحم زيد في أسنانكم) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ٢٩٩) عن إسماعيل بن قيس بن سعد ابن زيد بن ثابت الأنصاري: حدثني أبي، عن خارجة بن زيد، عن زيد ﵁ قال:\nبينما رسول الله - ﷺ - جالس مع أصحابه يحدثهم إذ قام فدخل، فقام زيد فجلس في مجلس النبي - ﷺ -، وجعل يحدثهم عن النبي - ﷺ -، إذ مر بلحم هدية إلى رسول الله - ﷺ -، فقال القوم لزيد - وكان أحدثهم سنًا -: يا أبا سعيد! لو قمت إلى النبي - ﷺ - فأقرأته منا السلام وتقول له: يقول لك أصحابك: إن رأيت أن تبعث إلينًا من هذا اللحم، فقال: \"ارجع إليهم فقد أكلوا لحمًا بعدك! \" فجاء زيد، فقال: قد بلغت رسول الله - ﷺ - فقال: \"ارجع إليهم فقد أكلوا لحمًا بعدك\"، فقال القوم: ما أكلنا لحمًا، وإن هذا لأمر حدث، فانطلقوا بنا إلى رسول الله - ﷺ - نسأله ما هذا؟ فجاؤوا إلى رسول الله - ﷺ - فقالوا: يا رسول الله! أرسلنا إليك في اللحم الذي جاءك، فزعم زيد أنهم قد أكلوا لحمًا، فوالله! ما أكلنا لحمًا، فقال رسول الله - ﷺ -: (فذكر الحديث)، فقالوا: أي رسول الله! فاستغفر لنا، قال: فاستغفر لهم.\nوقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: إسماعيل؛ ضعفوه\".\nقلت: قال البخاري، وأبو حاتم، والدارقطني:","vol":"9","page":85},{"text":"\"منكر الحديث\". وقال ابن حبان:\n\"في حديثه من المناكير والمقلوبات التي يعرفها من ليس الحديث صناعته\".\n<span data-type=\"title\" id=toc-4096>٤٠٨٥ </span>- (كبروا على موتاكم بالليل والنهار أربع تكبيرات) .\nضعيف\nرواه أحمد (٣/ ٣٣٧)، وأبو الحسن الطوسي في \"الأربعين\" (١٠١/ ٢)، والبيهقي (٤/ ٣٦) عن ابن لهيعة، عن أبي الزبير، عن جابر مرفوعًا.\nومن هذا الوجه رواه الطبراني في \"الأوسط\" (١/ ٨٠/ ٢ - من ترتيبه) وقال:\n\"لم يروه عن أبي الزبير إلا ابن لهيعة\".\nقلت: وهو ضعيف؛ لسوء حفظه.\nوأبو الزبير؛ مدلس، وقد عنعنه.","vol":"9","page":86},{"text":"<span data-type=\"title\" id=toc-4097>٤٠٨٦ </span>- (كبر مقتا عند الله: الأكل من غير جوع، والنوم من غير سهر. والضحك من غير عجب، والرنة عند المصيبة، والمزمار عند النعمة) .\nضعيف جدًا\nرواه الخلعي في \"الفوائد\" (٢/ ٥٩/ ٢) من طريق محمد بن أحمد الجندري قال: حدثنا أبو محمد عبد الله بن أبان بن شداد قراءة عليه وأنا أسمع قال: حدثنا أبو الدرداء هاشم بن محمد الأنصاري قال: حدثنا عمرو بن بكر السكسكي، عن عمرو بن شعيب، عن أبيه، عن جده، عن النبي - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ السكسكي هذا؛ قال ابن حبان في أول","vol":"9","page":86},{"text":"الجزء الثاني عشر من كتابه \"الضعفاء\":\n\"يروي عن إبراهيم بن أبي عبلة وابن جريج وغيرهما الأوابد والطامات، التي لا يشك من هذا الشأن صناعته أنها معمولة أو مقلوبة، لا يحل الاحتجاج به\".\nوقال أبو نعيم:\n\"روى عن إبراهيم بن أبي عبلة وابن جريج مناكير، لا شيء\". وقال ابن عدي:\n\"له أحاديث مناكير\".\nوعبد الله بن أبان بن راشد (١)؛ لم أجد له ترجمة، وأما قول المناوي:\n\"وفيه عبد الله بن أبان، قال الذهبي: قال ابن عدي: مجهول منكر الحديث\".\nقلت: فهذا وهم منه؛ لأن قول الذهبي المذكور إنما قاله في عبد الله بن أبان الثقفي، وهذا اسم جده عثمان بن حنيف، ويكنى أبا عبيد؛ كما صرح بذلك الحافظ في \"اللسان\" في ترجمة أحد الرواة عنه؛ وهو عبد الله بن محمد بن يوسف ... العبد ي أبو غسان.\nثم إن هذا أعلى طبقة من المترجم؛ لأنه يروي عن الثوري، فتنبه.\n<span data-type=\"title\" id=toc-4098>٤٠٨٧ </span>- (كفى بالدهر واعظًا، وبالموت مفرقًا) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٥٥٤): أخبرني أحمد بن يحيى بن زهير: حدثنا حمدون بن سلام (وفي نسخة: مسلم) الحذاء: حدثنا يحيى بن إسحاق: حدثنا ابن لهيعة، عن حنين بن أبي حكيم، عن أنس بن مالك ﵁ قال:\n_________\n(١) كذا أصل الشيخ، ولعله سبق قلم، وصوابه: \" شداد \". (الناشر)","vol":"9","page":87},{"text":"قلت: وهذا إسناد ضعيف؛ حنين هذا؛ قال ابن عدي:\n\"لا أدري البلاء منه أو من ابن لهيعة؟! فإن أحاديثه غير محفوظة، ولا أعلم روى عنه غير ابن لهيعة\".\nقلت: وابن لهيعة؛ ضعيف.\nوحمدون بن سلام أو مسلم؛ لم أعرفه، وكذا الراوي عنه.\nثم رأيت الحديث في \"زوائد مسند الحارث بن أبي أسامة\" (ق ١٠٨/ ٢) قال: حدثنا يحيى بن إسحاق: حدثنا ابن لهيعة، عن جبير بن أبي حكيم، عن عراك بن مالك قال: جاء رجل ... الحديث.\nقلت: فهذه متابعة قوية من الحارث للحذاء، فزال احتمال إعلال الحديث به وبالراوي عنه أحمد بن يحيى، وانحصرت العلة في ابن لهيعة أو شيخه ابن أبي حكيم، ووقع تسميته في \"الزوائد\" بـ \"جبير\"، ولم أجد في الرواة جبير بن أبي حكيم، فالراجح أن الصواب فيه أنه حنين بن أبي حكيم؛ فإنه المعروف في كتب الرجال، ومن الرواة عنه ابن لهيعة.\nوتردد ابن عدي في إعلال الحديث بين ابن لهيعة وحنين؛ لا وجه له عندي.\nومن العجيب قوله: \"لا أعلم روى عنه غير ابن لهيعة\"!\nمع أن البخاري قد ذكر في \"التاريخ الكبير\" (٢/ ١/ ١٠٥) - وابن عدي كثير الرواية عنه كما هو معروف - أنه روى عنه الليث وعمرو بن الحارث المصري، زاد ابن أبي حاتم: وابن لهيعة وسعيد بن أبي هلال، فإذا انضم إلى رواية هؤلاء الثقات عنه إيراد ابن حبان إياه في أتباع التابعين من \"ثقاته\" ارتقى أمره من كونه مجهول الحال إلى الثقة بحديثه، كما نعرف ذلك بالتجربة من صنيع العارفين بهذا","vol":"9","page":88},{"text":"الفن المتقنين له كالحافظ ابن حجر وغيره؛ وأقرب مثال على هذا قوله في حنين هذا من \"التقريب\":\n\"صدوق\".\nوكذلك قال الذهبي في \"الكاشف\".\nوعليه؛ فحديث الرجل حسن، لولا أن الراوي عنه ابن لهيعة ضعيف. فهذا هو علة الحديث، فهو الوجه. والله أعلم.\nوإن مما يؤكد ذلك اضطرابه في روايته إياه عن حنين، فهو تارة يجعله من مسند أنس كما في ابن السني، وتارة من مرسل عراك بن مالك - فإنه تابعي - كما في رواية الحارث.\nوقد ذكر المناوي في \"فيض القدير\" أن ابن النجار رواه عن أبي عبد الرحمن الحلبي مرسلًا، وهو مصري كابن لهيعة، فلا أستبعد أن يكون من طريق ابن لهيعة أيضًا. فهو وجه آخر للاضطراب.\n<span data-type=\"title\" id=toc-4099>٤٠٨٨ </span>- (كانت سيما الملائكة يوم بدر عمائم سود، ويوم أحد عمائم حمر) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٢٣/ ١) عن عبد القدوس بن حبيب، عن عطاء بن أبي رباح، عن ابن عباس قال: قال رسول الله - ﷺ - في قوله تعالى: (مسومين) قال: \"معلمين، وكانت سيما ... \" إلخ.\nقلت: وهذا موضوع؛ آفته عبد القدوس هذا؛ قال ابن حبان:\n\"كان يضع الحديث\". وقال عبد الرزاق:","vol":"9","page":89},{"text":"\"ما رأيت ابن المبارك يفصح بقوله \"كذاب\" إلا لعبد القدوس\".\nثم أخرج الطبراني (٣/ ١٤٧/ ١-٢) قال: حدثنا محمد بن عثمان بن أبي شيبة: أخبرنا عمار بن أبي مالك الجنبي: أخبرنا أبي، عن الحجاج، عن الحكم، عن مقسم، عن ابن عباس قال:\n\"كان سيما الملائكة يوم بدر عمائم بيض، قد أرسلوها إلى ظهورهم، ويوم حنين عمائم حمر، ولم تقاتل الملائكة في يوم إلا يوم بدر، إنما كانوا يكونون عددًا ومددًا؛ لا يضربون\".\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: الحجاج - وهو ابن أرطاة -؛ مدلس.\nالثانية: أبو مالك الجنبي والد عمار - واسمه عمرو بن هاشم -؛ قال الحافظ:\n\"لين الحديث، أفرط فيه ابن حبان\".\nقلت: قد ضعفه جدًا إمام الأئمة البخاري؛ فقال:\n\"فيه نظر\".\nالثالثة: ابنه عمار بن أبي مالك؛ شبه مجهول؛ لم يذكروا فيه سوى قولهم:\n\"ضعفه الأزدي\".\nالرابعة: محمد بن عثمان بن أبي شيبة؛ فيه كلام كثير، حققت القول فيه في مقدمتي على كتابه \"مسائل ابن أبي شيبة شيوخه\"، وانتهيت فيها إلى أنه حافظ لا بأس به. والله أعلم.\nوهذه العلل كلها لم يتعرض لها الهيثمي بذكر؛ إلا الثالثة منها، فقال في \"المجمع\" (٦/ ٨٣):","vol":"9","page":90},{"text":"\"رواه الطبراني، وفيه عمار بن أبي مالك الجنبي، ضعفه الأزدي\".\nكما أنه لم يتعرض لحديث الترجمة بذكر لا في المكان المشار إليه منه، ولا في \"اللباس\".\nوهو يختلف عن رواية عمار من ثلاثة وجوه:\nالأول: أن فيه \"عمائم سود\"، وفيها \"عمائم بيض\".\nالثاني: أن فيه \"أحد\"، وفيها \"حنين\".\nالثالث: أنه ليس فيه: \"قد أرسلوها إلى ظهورهم\"، ولا قوله: \"ولم تقاتل الملائكة ... \" إلخ.\nوقد روي هذا من طريق أخرى عن عطاء، فقال الطبراني أيضًا (٣/ ١١٩/ ٢): حدثنا مسعدة بن سعد العطار: أخبرنا إبراهيم بن المنذر الحزامي: أخبرنا عبد العزيز بن عمران: حدثني أيوب بن ثابت، عن عطاء به بلفظ:\n\"لم تقاتل الملائكة مع النبي - ﷺ - إلا يوم بدر، وكانت فيما سوى ذلك أمدادًا، ولم يكن مع النبي - ﷺ - من الخيل إلا فرسان؛ أحدهما من المقداد بن الأسود، والآخر لأبي مرثد الغنوي\".\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد العزيز بن عمران - وهو الزهري الأعرج المعروف بابن أبي ثابت -؛ قال الحافظ:\n\"متروك، احترقت كتبه، فحدث من حفظه، فاشتد غلطه\".\nوشيخه أيوب بن ثابت؛ قال الحافظ:\n\"لين الحديث\".\nوشيخ الطبراني مسعدة العطار؛ لم أعرفه.","vol":"9","page":91},{"text":"وهذه الطريق لم يزد الهيثمي في إعلالها على قوله:\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه عبد العزيز بن عمران، وهو ضعيف\"!\n<span data-type=\"title\" id=toc-4100>٤٠٨٩ </span>- (كسب الإماء حرام) .\nضعيف\nرواه الخلال في \"الأمر بالمعروف\" (١٨/ ٢): أخبرنا أحمد بن عبد الرحمن: حدثنا أحمد بن محمد من ولد القاسم بن أبي بزة: حدثنا مؤمل: حدثنا حماد، عن ثابت، عن أنس مرفوعًا.\nوأخرجه الضياء المقدسي في \"المختارة\" (٢/ ٣٣/ ١ - مسند أنس) من طريق أخرى عن أحمد بن محمد بن أبي بزة به.\nقلت: وهذا إسناد ضعيف؛ له علتان:\nالأولى: مؤمل - وهو ابن إسماعيل البصري نزيل مكة -؛ قال الحافظ:\n\"صدوق سيىء الحفظ\".\nوالأخرى: أحمد بن محمد بن أبي بزة - وهو المكي المقرىء -؛ قال الذهبي:\n\"إمام في القراءة، ثبت فيها، لين الحديث، قال العقيلي: منكر الحديث. وقال أبو حاتم: ضعيف الحديث، لا أحدث عنه\".","vol":"9","page":92},{"text":"<span data-type=\"title\" id=toc-4101>٤٠٩٠ </span>- (كفى بالسلامة داء) .\nضعيف\nرواه القضاعي (١١٣/ ٢): أخبرنا أبو الفتح محمد بن إسماعيل الفرغاني قال: أنبأنا الإمام أبو القاسم الحسن بن محمد بن حبيب قال: أخبرنا أبو عبد الله محمد بن عبد الله بن أحمد الخطيب الميداني بزوزن قال: أخبرنا أبو قريش","vol":"9","page":92},{"text":"محمد بن جعفر بن خلف الحافظ قال: أخبرنا محمد بن زنبور المكي (١) قال: أخبرنا حماد ابن زيد، عن ثابت، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من دون أبي قريش الحافظ؛ لم أعرفهم؛ إلا الفرغاني، فقد غمزه السمعاني فقال في \"الأنساب\":\n\"دخل نيسابور، وسمع من أبي يعلى - حمزة بن عبد العزيز المهلبي - وغيره وجماعة، أثبت في جزء لأبي يعلى، والظن أنه ما روى شيئًا\".\nوالحديث عزاه السيوطي للديلمي عن ابن عباس، وقال المناوي:\n\"وفيه عمران القطان، قال الذهبي: ضعفه يحيى والنسائي. قال الديلمي: وفي الباب [عن] أنس\".\nقلت: عمران القطان هو ابن داور، وهو صدوق يهم كما في \"التقريب\"، فهو حسن الحديث، ولكن يغلب على الظن أن الطريق إليه لا تصح، ومن المؤسف أن فيلم \"زهر الفردوس\" لم أره فيه، إما لأنه ساقط من الأصل، وإما أنني لم أستطع قراءته بواسطة \"القارئة\".\n<span data-type=\"title\" id=toc-4102>٤٠٩١ </span>- (كفى بالسيف شا - أراد أن يقول: شاهدًا - ثم أمسك وقال: لولا أن يتتابع فيه الغيران والسكران فيقتلوا، فأمسك عن ذلك) .\nضعيف\nرواه أبو عبيد في \"الغريب\" (٣/ ٢): حدثنا هشيم، عن يونس بن عبيد، عن الحسن قال:\nلما نزلت (والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين\n_________\n(١) كتب الشيخ - ﵀ - فوقه بخطه: \" صدوق، له أوهام \". (الناشر)","vol":"9","page":93},{"text":"جلدة ولا تقبلوا شهادة أبدًا) [النور: ٤]؛ قال سعد بن عبادة: يا رسول الله! أرأيت إن رأى رجل مع امرأته رجلًا فقتله أتقتلونه؟ وإن أخبر بما رأى جلد ثمانين؟ أفلا يضربه بالسيف؟ فقال رسول الله - ﷺ -: فذكره.\nقلت: وهذا مرسل قوي الإسناد، وقد وصله ابن ماجه (٢/ ١٣٠/ ٢٦٠٦) عن الفضل بن دلهم، عن الحسن، عن قبيصة بن حريث، عن سلمة بن المحبق به نحوه؛ دون قوله: \"أراد أن يقول شاهدًا ... \" إلخ. وقال:\n\"كفى بالسيف شاهدًا\".\nولكن الفضل بن دلهم لين، كما قال الحافظ.\n<span data-type=\"title\" id=toc-4103>٤٠٩٢ </span>- (كفى بالمرء سعادة أن يوثق به في أمر دينه ودنياه) .\nموضوع\nرواه القضاعي (١١٤/ ١) عن يوسف بن القاسم قال: أخبرنا هارون بن يوسف بن زياد قال: أخبرنا محمد بن يحيى قال: أخبرنا عبد الرحيم بن زيد العمي، عن أبيه، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته عبد الرحيم بن زيد؛ قال الحافظ:\n\"كذبه ابن معين\".\nوأبوه؛ ضعيف.\nومن دونهما؛ لم أعرفهم؛ غير محمد بن يحيى، فهو ابن أبي عمر العدني الحافظ من شيوخ مسلم.\nويحتمل أن يكون يوسف بن القاسم هو أبو الميمون المترجم في \"اللسان\"، وقد اتهمه بحديث منكر، فليراجع من شاء.","vol":"9","page":94},{"text":"<span data-type=\"title\" id=toc-4104>٤٠٩٣ </span>- (كفى بالمرء شرًا أن يتسخط ما قرب إليه) .\nضعيف\nأخرجه ابن أبي الدنيا في \"قرى الضيف\"، وعنه ابن بشران في \"الأول من الفوائد المنتقاة من الأمالي\" (ق ٢٨٨/ ١)، وأبو عوانة في \"صحيحه\" (ق ١٨٣/ ٢)، وأبو بكر الأنباري في \"الأمالي\" (١٠/ ١)، وابن عدي في \"الكامل\" (٧/ ٢٦٨٩)، والقضاعي في \"مسند الشهاب\" (رقم ١٣١٠) من طريق إبراهيم بن عيينة، عن أبي طالب القاص، عن محارب بن دثار، عن جابر ابن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو طالب القاص اسمه يحيى بن يعقوب؛ قال الذهبي في \"الميزان\":\n\"قال أبو حاتم: محله الصدق. وقال البخاري: منكر الحديث\".\nثم ساق له هذا الحديث.\nوذكره ابن حبان في \"الثقات\" (٧/ ٦١٤) وقال:\n\"وكان يخطىء\".\nوإبراهيم بن عيينة؛ صدوق يهم كما في \"التقريب\".\n(تنبيه): في أول متن الحديث عند القضاعي زيادة:\n\"نعم الإدام الخل، وكفى ... \".\nوهذه الزيادة في \"صحيح مسلم\" وغيره من طريق أخرى عن جابر، وهو مخرج في \"الصحيحة\" (٢٢٢)، فتفرد هذا الإسناد الضعيف بالزيادة عليها دون الإسناد الصحيح مما يجعل الزيادة عليها منكرة. فتنبه.","vol":"9","page":95},{"text":"وإن مما يؤكد ذلك؛ أنه قد رواه جماعة، عن محارب بن دثار، عن جابر بالزيادة التي عند القضاعي دون حديث الترجمة.\nأخرجه أبو داود (٣٨٢٠)، والترمذي (١٩١٦- بترقيمي)، وابن ماجه (٣٣١٧)، وأحمد (٣/ ٣٧١) من طرق عن محارب به.\n<span data-type=\"title\" id=toc-4105>٤٠٩٤ </span>- (كفى بالمرء نقصًا في دينه أن يكثر خطاياه، وينقص حلمه، ويقل حقيقته، جيفة بالليل، بطال بالنهار، كسول هلوع، منوع رتوع) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" بإسناد ضعيف جدًا، وهو نفس الإسناد المتقدم لحديث \"كونوا في الدنيا أضيافًا\" رقم (١١٧٩)، وقد تكلمنا عليه هناك، فأغنى عن الإعادة.","vol":"9","page":96},{"text":"<span data-type=\"title\" id=toc-4106>٤٠٩٥ </span>- (كفى بذكر الموت مزهدًا في الدنيا ومرغبًا في الآخرة) .\nضعيف\nرواه ابن أبي الدنيا في \"ذم الدنيا\" (٣٢/ ١) عن أبي جعفر الرازي، عن الربيع بن أنس مرفوعًا.\nقلت: وهذا إسناد مرسل ضعيف؛ الربيع بن أنس؛ تابعي صدوق له أوهام.\nوأبو جعفر الرازي؛ ضعيف لسوء حفظه.","vol":"9","page":96},{"text":"<span data-type=\"title\" id=toc-4107>٤٠٩٦ </span>- (كفى بك إثمًا أن لا تزال مخاصمًا) .\nضعيف\nأخرجه الترمذي (١/ ٣٥٩)، والبيهقي في \"الشعب\" (٦/ ٣٤٠/ ٨٤٣٢)، والطبراني في \"الكبير\" (٣/ ١٠٧/ ١) عن أبي بكر بن عياش، عن [إدريس] بن [بنت] وهب بن منبه، عن أبيه (وقال الطبراني: عن وهب بن منبه)، عن ابن عباس رفعه. وقال الترمذي:","vol":"9","page":96},{"text":"\"حديث غريب، لا نعرفه إلا من هذا الوجه\".\nقلت: وهو ضعيف الإسناد؛ لأن إدريس بن بنت وهب بن منبه - واسم أبيه سنان - ضعفه ابن عدي، وقال الدارقطني:\n\"متروك\"؛ كما في \"الميزان\".\nولم يقع في الترمذي تسميته، بل وقع فيه عن ابن وهب بن منبه - ولذلك لم يعرفوه في \"التهذيب\" وغيره وقالوا: إنه مجهول، وقد عرفت اسمه من الزيادة المشار إليها من \"المعجم الكبير\"، فقوله في رواية الترمذي: \"عن أبيه\" إنما يعني جده لأمه تجوزًا؛ كما بينته رواية الطبراني.\nوالحديث أورده الحافظ في \"الفتح\" (١٣/ ١٨١) بهذا اللفظ، وقال:\n\"أخرجه الطبراني عن أبي أمامة بسند ضعيف\".\nفقوله: \"أبي أمامة\" سبق قلم منه؛ إن لم يكن خطأ مطبعيًا، أو نسخيًا، والصواب: \"ابن عباس\" كما تقدم. ومن تقدم. ومن حديثه ذكره المنذري في \"ترغيبه\" (١/ ٨٢)، وأشار لضعفه، ثم عزاه للترمذي وحده.\nهذا؛ وقد ذكر السيوطي شاهدًا في \"الجامع الكبير\" بلفظ:\n\"كفى بك ظالمًا أن لا تزال مخاصمًا\".\nرواه الخرائطي في \"مساوىء الأخلاق\" عن عمرو البكالي.\nقلت: أخرجه (ق ٥٨/ ٢) من طريق حفص بن واقد العلاف: حدثنا نصر بن طريف، عن عمران عن عمرو البكالي: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ العلاف هذا؛ قال ابن عدي:\n\"له أحاديث منكرة\".","vol":"9","page":97},{"text":"ونصر بن طريف؛ متروك متهم بالوضع والكذب، فلا يستشهد به.\n<span data-type=\"title\" id=toc-4108>٤٠٩٧ </span>- (كفوا عن أهل لا إله إلا الله؛ لا تكفروهم بذنب، فمن أكفر أهل لا إله إلا الله؛ فهو إلى الكفر أقرب) .\nموضوع\nرواه الطبراني (٣/ ١٨٩/ ٢) عن عثمان بن عبد الله بن عثمان الشامي: أخبرنا الضحاك بن حمرة، عن علي بن زيد، عن سعيد بن المسيب، عن عبد الله بن عمر مرفوعًا.\nقلت: وهذا موضوع؛ آفته الشامي هذا؛ قال ابن عدي:\n\"يروي الموضوعات عن الثقات\".\nوقال ابن حبان في \"الضعفاء\" في الجزء الثاني عشر:\n\"يروي عن الليث ومالك وابن لهيعة، ويضع عليهم الحديث، لا يحل كتب حديثه إلا على سبيل الاعتبار\".\nثم ساق له بعض موضوعاته من نسخة؛ قال:\n\"كتبناها عنه، أكثرها موضوعة أو مقلوبة\".\nوالضحاك بن حمرة وعلي بن زيد - وهو ابن جدعان -؛ كلاهما ضعيف.","vol":"9","page":98},{"text":"<span data-type=\"title\" id=toc-4109>٤٠٩٨ </span>- (كل الثوم نيئًا، فلولا أني أناجي الملك لأكلته) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٣٥٧ و٣٥٨ و١٠/ ٣١٦)، والخطيب في \"التاريخ\" (٤/ ٣٤٩)، وكذا ابن عساكر (١٨/ ٧٦/ ٢) من طريق مسلم، عن حبة العرني، عن علي مرفوعًا. وقال أبو نعيم:\n\"مسلم هو الملائي، تفرد به عن حبة العرني\".","vol":"9","page":98},{"text":"قلت: وبالعرني أعله الهيثمي؛ فقال في \"المجمع\" (٥/ ٤٦):\n\"رواه البزار والطبراني في \"الأوسط\"، وفيه حبة بن جوين العرني، وقد ضعفه الجمهور، ووثقه العجلي\".\nقلت: وخفي عليه أن الذي دونه - وهو مسلم بن كيسان الأعور - أسوأ حالًا منه؛ فقد قال الحافظ في الأول:\n\"صدوق، له أغلاط\". وقال في الآخر:\n\"ضعيف\".\nوقد علمت أنه تفرد به عن حبة، فالإعلال به أولى.\nوالمستنكر في الحديث إنما هو قوله: \"نيئًا\"؛ فإنه يخالف ما رواه أبو إسحاق، عن شريك، عن علي أيضًا قال:\n\"نهي عن أكل الثوم إلا مطبوخًا\".\nأخرجه أبو داود (٢/ ١٤٧)، وعنه البيهقي (٣/ ٧٨)؛ وقالا:\n\"شريك هو ابن حنبل\".\nقلت: وهو ثقة عند الحافظ في \"تقريبه\"، وأما الذهبي فقال في \"الميزان\":\n\"روى عنه أبو إسحاق السبيعي، لا يدرى من هو، وروى عنه أيضًا عمير بن تميم، وثقه ابن حبان\".\nولم يوثقه غير ابن حبان، فالأقرب أنه مجهول الحال.\nثم إن السبيعي كان اختلط، ثم هو إلى ذلك مدلس، وقد عنعنه.\nوقد رواه عنه الجراح أبو وكيع؛ وهو صدوق يهم.","vol":"9","page":99},{"text":"لكن يشهد لحديثه؛ ما روى خالد بن ميسرة العطار، عن معاوية بن قرة، عن أبيه: أن النبي - ﷺ - نهى عن هاتين الشجرتين، وقال:\n\"من أكلهما فلا يقربن مسجدنا\"، وقال: \"إن كنتم لا بد آكليهما فأميتوهما طبخًا\". قال: يعني البصل والثوم.\nأخرجه أبو داود، والبيهقي.\nقلت: وإسناده جيد.\nثم إن الحديث له أصل عند الشيخين وغيرهما؛ من حديث جابر مختصرًا بلفظ: \"كل؛ فإني أناجي من لا تناجي\".\nوسببه؛ أن النبي - ﷺ - أتي بقدر فيه خضرات من بقول، فوجد لها ريحًا، فسأل، فأخبر بما فيها من البقول، فقال: \"قربوها\" فقربوها إلى بعض أصحابه، فلما رآه كره أكلها، قال: فذكره.\nفهذا بالإضافة إلى حديث شريك عن علي وحديث قرة؛ يدل على أن زيادة \"نيئًا\" في حديث الترجمة زيادة منكرة غير معروفة، ويؤيد ذلك أنها لم ترد في روايات الحديث. والله تعالى أعلم.\nوأما ما روى عبد الله بن وهب: أخبرني ابن لهيعة، عن عثمان بن نعيم، عن المغيرة بن نهيك، عن دخين الحجري: أنه سمع عقبة بن عامر الجهني يقول: إن رسول الله - ﷺ - قال لأصحابه:\n\"لا تأكلوا البصل\"، ثم قال كلمة خفية: \"النيىء\".\nأخرجه ابن ماجه (٢/ ٣٢٥) .\nفهو شاهد لحديث شريك ومعاوية بن قرة، وإن كان سنده ضعيفًا؛ لأن المغيرة","vol":"9","page":100},{"text":"ابن نهيك وعثمان بن نعيم مجهولان؛ كما قال الحافظ في \"التقريب\".\nوأما تضعيف البوصيري إياه في \"الزوائد\" (٢٠٣/ ٢) بابن لهيعة، فليس بشيء؛ لأنه من رواية عبد الله بن وهب عنه كما ترى، وحديثه عنه صحيح كما ذكروا في ترجمته.\n<span data-type=\"title\" id=toc-4110>٤٠٩٩ </span>- (كلوا السفرجل على الريق؛ فإنه يذهب وغر الصدر) .\nضعيف\nرواه أبو نعيم في \"الطب\" كما في \"المنتقى منه\" برقم (٢٠) عن محمد بن موسى الحرشي: حدثنا عيسى بن شعيب: حدثنا أبان، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أبان هذا - وهو ابن أبي عياش البصري - وهو متروك.\nوعيسى بن شعيب؛ الظاهر أنه النحوي أبو الفضل البصري الضرير، قال عمرو ابن علي: \"صدوق\". وقال ابن حبان:\n\"فحش خطؤه، فاستحق الترك\".\nومحمد بن موسى الحرشي؛ الظاهر أنه أبو عبد الله البصري؛ مختلف فيه، فضعفه أبو داود، وقال النسائي ومسلمة: \"صالح\"، وذكره ابن حبان في \"الثقات\".\nوالحديث عزاه السيوطي في \"الجامع\" لابن السني وأبي نعيم والديلمي عن أنس، وسكت عنه في \"الفتاوى\" (٢/ ٢٠٤) .\nوأما المناوي فقد أبعد النجعة؛ فأعله بالحرشي وابن شعيب، وغفل عن العلة الحقيقية من فوق!\nوالحديث عزاه السيوطي في المصدرين السابقين: لابن السني أيضًا وأبي نعيم","vol":"9","page":101},{"text":"عن جابر - وبيض له المناوي -، والديلمي عن عوف بن مالك مرفوعًا بلفظ:\n\"كلوا السفرجل؛ فإنه يجم الفؤاد، ويشجع القلب، ويحسن الولد\". وقال المناوي:\n\"وفيه عبد الرحمن العرزمي؛ أورده الذهبي في \"الضعفاء\"، ونقل تضعيفه عن الدارقطني\".\nقلت: وهو عبد الرحمن بن محمد بن عبيد الله العرزمي.\n<span data-type=\"title\" id=toc-4111>٤١٠٠ </span>- (كلوه؛ فإني لست كأحدكم؛ إني أخاف أن أوذي صاحبي - يعني: الملك -) .\nضعيف\nأخرجه الترمذي (١٨١١)، وكذا الدارمي (٢/ ١٠٢)، وابن ماجه (٢/ ٣٢٥)، وأحمد (٦/ ٤٣٣،٤٦٢) عن عبيد الله بن أبي يزيد: أخبره أبوه قال:\nنزلت على أم أيوب الذين نزل عليهم رسول الله - ﷺ - أنهم تكلفوا طعامًا فيه بعض هذه البقول، فقربوه، فكرهه، قال لأصحابه: فذكره. وقال الترمذي:\n\"حديث حسن صحيح غريب\".\nكذا قال! وأبو يزيد والد عبيد الله؛ قال الذهبي:\n\"ما روى عنه سوى ابنه عبيد الله\".\nيعني أنه مجهول، ونحوه قول الحافظ فيه:\n\"مقبول\".\nيعني عند المتابعة، وإلا فلين الحديث؛ كما نص عليه في المقدمة.","vol":"9","page":102},{"text":"وقد أخرج مسلم (٦/ ١٢٦ و١٢٧) هذه القصة عن أبي أيوب نفسه، من طريقين عنه مرفوعًا مختصرًا نحوه، وليس فيه:\n\"إني أخاف أن أوذي صاحبي\"، وكذلك أخرجها ابن حبان (٣٢٠) عن جابر ابن سمرة. والله أعلم.\n<span data-type=\"title\" id=toc-4112>٤١٠١ </span>- (كل ما أصميت، ودع ما أنميت) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٥٩/ ١) قال: حدثنا محمد بن عثمان بن أبي شيبة: أخبرنا عباد بن العوام: أخبرنا عثمان بن عبد الرحمن، عن الحكم، عن سعيد بن جبير، عن ابن عباس: أن عبد ًا أسود جاء النبي - ﷺ - فقال: يمر بي ابن السبيل وأنا في ماشية لسيدي، فأسقي من ألبانها بغير إذنهم؟ قال: \"لا\". قال: فإني أرمي وأصمي وأنمي. قال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ عثمان بن عبد الرحمن؛ قال الهيثمي: (٤/ ٣١):\n\"أظنه القرشي؛ وهو متروك\".\nقلت: يعني أبا عمرو المدني الوقاصي، وقد صرح بأنه قرشي الحافظ المزي في ترجمته من \"التهذيب\"، ولولا ذلك لكان من الصعب تعيين أنه هو الذي عناه إلا بعد جهد جهيد، لا سيما وقد ترجم ابن أبي حاتم (٣/ ١/ ١٥٦-١٥٧) لجمع آخر من الرواة كلهم يدعى عثمان بن عبد الرحمن وينسب قرشيًا، في الوقت الذي لم ينسب الوقاصي قرشيًا، وإن كانت نسبته هذه (الوقاصي) يعني إلى سعد بن أبي وقاص - تعني أنه قرشي، لكن البحث في نسبته إليها صراحة كما سبقت الإشارة إليه. وقد قال الحافظ في ترجمته من \"التقريب\":\n\"متروك، كذبه ابن معين\".","vol":"9","page":103},{"text":"قلت: وأبو حاتم أيضًا؛ ونصه:\n\"متروك الحديث، ذاهب الحديث، كذاب\".\nقلت: وقد وجدت للحديث شاهدًا، ولكنه لا يساوي فلسًا، فقال ابن سعد في \"الطبقات\" (١/ ٣٢٢-٣٢٣): أخبرنا هشام بن محمد السائب قال: حدثني جميل بن مرثد الطائي من بني معن، عن أشياخهم قالوا:\nقدم عمرو بن المسبح بن كعب بن عمرو ... الطائي على النبي - ﷺ - وهو يومئذ ابن مئة وخمسين سنة فسأله عن الصيد؟ فقال: فذكره.\nقلت: وهشام الكلبي؛ متروك؛ كما قال الدارقطني وغيره.\nوجميل بن مرثد؛ لم أعرفه، بل الظاهر أن مرثدًا صوابه \"زيد\"؛ ففي \"الميزان\" و\"اللسان\" وغيرهما:\n\"جميل بن زيد الطائي عن ابن عمر. قال ابن معين: ليس بثقة. وقال البخاري: لم يصح حديثه\".\n<span data-type=\"title\" id=toc-4113>٤١٠٢ </span>- (كل الخير أرجو من ربي - يعني لأبي طالب -) .\nضعيف\nأخرجه ابن سعد في \"الطبقات\" (١/ ١٢٤): أخبرنا عفان بن مسلم: أخبرنا حماد بن مسلمة، عن ثابت، عن إسحاق بن عبد الله بن الحارث قال:\nقال العباس: يا رسول الله! أترجو لأبي طالب؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله؛ فإن إسحاق هذا تابعي روى عن النبي - ﷺ - مرسلًا، وعن أبيه وابن عباس وأبي هريرة وغيرهم. قال الحافظ:","vol":"9","page":104},{"text":"\"وذكره ابن حبان في \"ثقات أتباع التابعين\"، ومقتضاه عنده أن روايته عن الصحابة مرسلة\".\nقلت: فعلى هذا؛ فالحديث معضل. والله أعلم.\n<span data-type=\"title\" id=toc-4114>٤١٠٣ </span>- (كل الكذب مكتوب كذبًا لا محالة؛ إلا أن يكذب الرجل في الحرب - فإن الحرب خدعة -، أو يكذب بين الرجلين ليصلح بينهما، أو يكذب امرأته ليرضيها) .\nضعيف بهذا اللفظ\nأخرجه الطحاوي في \"مشكل الآثار\" (٤/ ٨٦)، وابن السني في \"عمل اليوم والليلة\" (٦٠٦)، والبيهقي في \"الشعب\" (٢/ ٤٦/ ١-٢) عن شهر بن حوشب، عن الزبرقان، عن النواس بن سمعان مرفوعًا. لكن الطحاوي قال: عن شهر قال: أخبرتني أسماء بنت يزيد الأشعرية مرفوعًا.\nوشهر بن حوشب؛ ضعيف لسوء حفظه.\nويغني عن هذا الحديث؛ حديث أم كلثوم بنت عقبة أنها قالت:\n\"رخص النبي - ﷺ - من الكذب في ثلاث ... \" فذكرتها بنحوه.\nأخرجه أحمد وغيره بسند صحيح، وقد سبق تخريجه في الكتاب الآخر (٥٤٥) .","vol":"9","page":105},{"text":"<span data-type=\"title\" id=toc-4115>٤١٠٤ </span>- (كل بني آدم ينتمون إلى عصبتهم إلا ولد فاطمة؛ فإني أنا أبوهم، وأنا عصبتهم) (١) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١١/ ٢٨٥) من طرق، عن جرير\n_________\n(١) أنظر الحديث الآتي برقم (٤٣٢٤) . (الناشر) .","vol":"9","page":105},{"text":"ابن عبد الحميد، عن شيبة بن نعامة، عن فاطمة بنت الحسين، عن فاطمة الكبرى مرفوعًا.\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nالأولى: الانقطاع؛ فإن فاطمة بنت الحسين لم يدرك فاطمة الكبرى - ﵄ -.\nوالأخرى: شيبة بن نعامة؛ فإنه متفق على تضعيفه؛ غير أن ابن حبان تناقض فيه كما هي عادته، فأورده في \"الثقات\" وفي \"الضعفاء\"!!\nوقال الهيثمي (٩/ ١٧٢- ١٧٣):\n\"رواه الطبراني وأبو يعلى، وفيه شيبة بن نعامة، ولا يجوز الاحتجاج به\".\nوله شاهد موضوع، مضى برقم (٨٠٤) .\n<span data-type=\"title\" id=toc-4116>٤١٠٥ </span>- (كل حرف من القرآن يذكر فيه القنوت؛ فهو الطاعة) .\nضعيف\nأخرجه ابن حبان (١٧٢٣)، وأحمد (٣/ ٧٥)، وأبو يعلى (١٣٧٩)، وابن جرير في \"التفسير\" (٥/ ٢٣٠/ ٥٥١٨ و٦/ ٤٠٣/ ٧٠٥٠) عن دراج أبي السمح، عن أبي الهيثم، عن أبي سعيد الخدري مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ لضعف دراج كما سبق مرارًا.","vol":"9","page":106},{"text":"<span data-type=\"title\" id=toc-4117>٤١٠٦ </span>- (الضحايا إلى هلال المحرم، لمن أراد أن يستأني ذلك) .\nضعيف\nأخرجه البيهقي (٩/ ٢٩٧)، وكذا أبو داود في \"المراسيل\" من طريقين، عن أبان بن يزيد: حدثنا يحيى بن أبي كثير، عن محمد بن إبراهيم: حدثني أبو سلمة وسليمان بن يسار، أنه بلغهما: أن رسول الله - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله، ورجاله ثقات.","vol":"9","page":106},{"text":"<span data-type=\"title\" id=toc-4118>٤١٠٧ </span>- (الطرق تطهر بعضها بعضًا) .\nضعيف\nأخرجه البيهقي في \"باب ما وطىء من الأنجاس يابسًا\" من \"السنن الكبرى\" (٢/ ٤٠٦) من طريق ابن عدي، عن إبراهيم بن إسماعيل اليشكري، عن إبراهيم بن أبي حبيبة، عن داود بن الحصين، عن أبي سفيان، عن أبي هريرة قال:\nقلنا: يا رسول الله! إنا نريد المسجد فنطأ الطريق النجسة؟ فقال النبي - ﷺ -: فذكره. وقال البيهقي:\n\"وهذا إسناد ليس بالقوي\".\nقلت: وعلته إبراهيم بن أبي حبيبة؛ ضعيف.\nوإبراهيم اليشكري؛ مجهول الحال كما في \"التقريب\".\n(تنبيه): تصحف هذا الحديث على بعض المؤلفين؛ فوقع في \"الجامع الصغير\" و\"الفتح الكبير\" بلفظ: \"يظهر\" بالظاء المعجمة، وانطلى ذلك على الشارح المناوي، فقال في \"شرحه على الجامع\":\n\"أي: بعضها يدل على بعض\"!\nوهذا خطأ واضح؛ كما يدل عليه سبب الحديث والباب الذي أورده فيه مخرجه البيهقي.","vol":"9","page":107},{"text":"<span data-type=\"title\" id=toc-4119>٤١٠٨ </span>- (كل دابة من دواب البحر والبرليس لها دم ينعقد؛ فليس لها ذكاة) .\nضعيف\nأخرجه أبو يعلى (٥٦٤٦)، والطبراني في \"المعجم الكبير\" (٣/","vol":"9","page":107},{"text":"١٩٨/ ١) عن سويد بن عبد العزيز، عن أبي هاشم الأيلي، عن زيد بن أسلم، عن ابن عمر رفعه.\nقلت: وهذا إسناد ضعيف؛ أبو هاشم الأيلي؛ لم أعرفه.\nوسويد بن عبد العزيز؛ لين الحديث؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4120>٤١٠٩ </span>- (يا مقداد! أقتلت رجلًا يقول: لا إله إلا الله، فكيف لك بلا إله إلا الله غدًا؟ فأنزل الله (يا أيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا ولا تقولوا لمن ألقى إليكم السلام لست مؤمنًا تبتغون عرض الحياة الدنيا فعند الله مغانم كثيرة كذلك كنتم من قبل فمن الله عليكم فتبينوا» .\nضعيف\nأخرجه أسلم الواسطي في \"تاريخ واسط\" (ص ١٤٤)، والبزار في \"مسنده\" (٢٢٠٢-الكشف) عن أبي بكر بن علي بن مقدم: حدثنا حبيب بن أبي عمرة، عن سعيد بن جبير، عن ابن عباس قال:\nبعث رسول الله - ﷺ - سرية فيها المقداد بن الأسود، فلما أتوا القوم وجدوهم قد تفرقوا، وبقي رجل له مال كثير لم يبرح، فقال: أشهد أن لا إله إلا الله، وأهوى إليه المقداد فقتله، فقال له رجل من أصحابه: أقتلت رجلًا شهد أن لا إله إلا الله؟! والله! لأذكرن ذلك للنبي - ﷺ -، فلما قدموا على رسول الله - ﷺ - قالوا: يا رسول الله! إن رجلًا شهد أن لا إله إلا الله فقتله المقداد! فقال: \"ادعوا لي المقداد، يا مقداد! ....\" إلخ.\nوعلقه البخاري في أول \"الديات\" من \"صحيحه\"، وقال الحافظ في \"شرحه\" (١٢/ ١٦٠):","vol":"9","page":108},{"text":"\"وصله البزار، والدارقطني في \"الأفراد\"، والطبراني في \"الكبير\" من رواية أبي بكر بن علي بن عطاء بن مقدم والد محمد بن أبي بكر المقدمي، عن حبيب. وقال الدارقطني:\n\"تفرد به حبيب، وتفرد به أبو بكر عنه\".\nقلت: قد تابع أبا بكر سفيان الثوري؛ لكنه أرسله، أخرجه ابن أبي شيبة عنه، وأخرجه الطبري من طريق أبي إسحاق الفزاري كذلك\".\nقلت: ومعنى كلامه هذا؛ أن المرسل هو الصواب؛ لأن سفيان الثوري أوثق من أبي بكر بن علي، بل لا نسبة بينهما في ذلك؛ فإن الثوري إمام حافظ جبل، وأبو بكر هذا لم يوثقه أحد، ولذلك قال الحافظ في \"التقريب\":\n\"مقبول\".\nفمثله تقبل روايته عند المتابعة، وأما إذا خالف - كما هنا - فهي مردودة، ومنه يتضح للباحث أن قول الهيثمي في \"المجمع\" (٧/ ٩):\n\"رواه البزار، وإسناده جيد\".\nأنه غير جيد، لا سيما وفي متنه زيادات لم ترد في الطريق الصحيحة عن ابن عباس، وهو عند البخاري (٨/ ٢٠٨) من طريق عمرو بن دينار، عن عطاء، عن ابن عباس ﵄:\n(ولا تقولوا لمن ألقى إليكم السلام لست مؤمنًا) قال: قال ابن عباس:\n\"كان رجل في غنيمة له، فلحقه المسلمون، فقال: السلام عليكم، فقتلوه، وأخذوا غنيمته، فأنزل الله في ذلك إلى قوله: (عرض الحياة الدنيا)، تلك الغنيمة، قال: قرأ ابن عباس: (السلام) \".","vol":"9","page":109},{"text":"وأخرجه الترمذي (٤/ ٩٠)، وحسنه، والحاكم (٢/ ٢٣٥)، وأحمد (١/ ٢٢٩ و٢٧٢) من طريق سماك بن حرب، عن عكرمة، عن ابن عباس به، وزاد: أن الرجل من بني سليم، وأنهم قالوا: ما سلم عليكم إلا ليتعوذ منكم، فعمدوا إليه فقتلوه. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: وفيه نظر؛ لأن سماك بن حرب وإن كان ثقة ومن رجال مسلم؛ إلا أن روايته عن عكرمة خاصة مضطربة، وقد تغير بآخره فكان ربما يلقن؛ كما قال الحافظ في \"التقريب\".\nوفي نزول الآية حديث آخر أتم، يرويه القعقاع بن عبد الله بن أبي حدرد، عن أبيه عبد الله بن أبي حدرد قال:\nبعثنا رسول الله - ﷺ - إلى (إضم)، فخرجت في نفر من المسلمين فيهم أبو قتادة الحارث بن ربعي، ومحلم بن جثامة بن قيس، فخرجنا، حتى إذا كنا ببطن (إضم) مر بنا عامر الأشجعي على قعود له، [معه] متيع ووطب من لبن، فلما مر بنا سلم علينا فأمسكنا عنه، وحمل عليه محلم بن جثامة، فقتله بشيء كان بينه وبينه، وأخذ بعيره ومتيعه، فلما قدمنا على رسول الله - ﷺ - وأخبرناه الخبر نزل فينا القرآن: (ياأيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا ...) إلخ الآية.\nأخرجه أحمد (٦/ ١١) من طريق ابن إسحاق: حدثني يزيد بن عبد الله بن قسيط، عن القعقاع ...\nقلت: وهذا إسناد حسن؛ رجاله ثقات غير القعقاع هذا، له ترجمة في \"التعجيل\" يتخلص منها أنه اختلف في صحبته، وقد أثبتها له البخاري، ونفاها","vol":"9","page":110},{"text":"غيره، قال ابن أبي حاتم (٣/ ٢/ ١٣٦):\n\"ولا يصح له صحبة، وأدخله بعض الناس في \"كتاب الضعفاء\"، فسمعت أبي يقول: يحول من هذا الكتاب\".\nقلت: ففي هذا الحديث أن القاتل محلم بن جثامة، وهذا أصح من حديث أبي بكر بن علي بن مقدم، والله أعلم.\nوقد جاء في حديث آخر أنه أسامة بن زيد، لكن يبدو أنها قصة أخرى، فقال أسامة بن زيد ﵁:\nبعثنا رسول الله - ﷺ - إلى الحرقة من جهينة، قال: فصبحناهم فقاتلناهم، فكان منهم رجل إذا أقبل القوم كان من أشدهم علينا، وإذا أدبروا كان حاميتهم، قال: فغشيته أنا ورجل من الأنصار، قال: فلما غشيناه قال: لا إله إلا الله فكف عنه الأنصاري، وقتلته، فبلغ ذلك النبي - ﷺ -، فقال: \"يا أسامة أقتلته بعدما قال: لا إله إلا الله؟! \" قال: قلت: يا رسول الله! إنما كان متعوذًا من القتل، فكررها علي حتى تمنيت أني لم أكن أسلمت إلا يومئذ.\nأخرجه أحمد (٥/ ٢٠٠ و٢٠٦) والسياق له، والبخاري (١٢/ ١٦٣-١٦٤)، ومسلم (١/ ٦٧) .\n<span data-type=\"title\" id=toc-4121>٤١١٠ </span>- (كل شيء للرجل حل من المرأة في صيامه ما خلا ما بين رجليها) .\nضعيف\nرواه القاضي عبد الجبار الخولاني في \"تاريخ داريا\" (ص ٧٢)، ومن طريقه ابن عساكر (١٦/ ٣٨٣/ ١) عن أبي بكر بن أبي مريم، عن معاوية بن طويع اليزني، عن عائشة قالت: قال رسول الله - ﷺ -. وقال القاضي عبد الجبار:","vol":"9","page":111},{"text":"\"معاوية بن طويع وعمر بن طويع اليزنيان من ساكني داريا، وأولادهم بها إلى اليوم\".\nقلت: وهذا إسناد ضعيف؛ معاوية بن طويع مجهول؛ كما في \"الميزان\" و\"اللسان\".\nوابن أبي مريم؛ كان اختلط.\nوأخرجه أبو نعيم في \"الحلية\" (٩/ ٣٠٩) من طريق أخرى عنه.\n<span data-type=\"title\" id=toc-4122>٤١١١ </span>- (عليكم بالصوم؛ فإنه محسمة للعرق، مذهب للأشر) .\nضعيف\nأخرجه المروزي في \"زوائد الزهد\" (رقم ١١١٢) عن يحيى بن أبي كثير، عن شداد بن عبد الله:\nأن نفرًا من (أسلم) أتوا النبي - ﷺ - ليستأذنوه في الاختصاء، فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله؛ فإن شداد بن عبد الله تابعي؛ ثقة من الرابعة عند الحافظ.\nوسائر رجاله ثقات، فهو صحيح عند من يحتج بالمراسيل.\nوالحديث عزاه السيوطي في \"الجامع\" لأبي نعيم فقط في \"الطب\"، عن شداد بن عبد الله، ولم يتكلم المناوي عليه بشيء.","vol":"9","page":112},{"text":"<span data-type=\"title\" id=toc-4123>٤١١٢ </span>- (برد أمرنا وصلح) .\nضعيف جدًا\nأخرجه ابن عدي في \"الكامل\" (ق ٢٨/ ٢)، وابن عبد البر في \"الاستيعاب\" (١/ ١٨٥) من طريق قاسم بن أصبغ، عن الحسين بن حريث: [حدثنا أوس بن عبد الله بن بريدة]، عن حسين بن واقد، عن عبد الله بن بريدة، عن أبيه قال:","vol":"9","page":112},{"text":"كان رسول الله - ﷺ - لا يتطير، ولكن يتفاءل، فركب بريدة في سبعين راكبًا من أهل بيته من بني سهم يتلقى رسول الله - ﷺ - ليلًا، فقال له رسول الله - ﷺ -: \"من أنت\"؟ قال: بريدة، فالتفت إلى أبي بكر، فقال: \"برد أمرنا وصلح\"، ثم قال: \"ممن\"؟ قال: من أسلم، قال لأبي بكر: \"سلمنا\"، ثم قال: \"ممن\"؟ قال. من بني سهم، قال: \"خرج سهمك\".\nإلى هنا ساقه ابن عبد البر، وله تتمة عند الحافظ عبد الحق الإشبيلي في \"أحكامه\" (ق ١١٩/ ٢) من طريق قاسم بن أصبغ، قال:\n\"وخرجه ابن أبي خيثمة إلى قوله: خرج سهمك\".\nقلت: ومن طريقه ساقه ابن عبد البر عن أصبغ عنه، ولم يسق ابن عدي إلا الجملة الأولى منه وأشار إلى سائره بقوله:\n\"فذكر فيه إسلام بريدة. الحديث\".\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أوس بن عبد الله بن بريدة؛ قال البخاري:\n\"فيه نظر\". وقال الدارقطني:\n\"متروك\". وقال الساجي:\n\"منكر الحديث\".\nقلت: ويتعجب من سكوت الإشبيلي على هذا الحديث؛ مشيرًا بذلك إلى صحته، ولذلك تعقبه المناوي بقوله بعد أن عزاه لقاسم بن أصبغ:\n\"قال ابن القطان: وما مثله يصحح؛ فإن فيه أوس بن عبد الله بن بريدة؛ منكر الحديث\".","vol":"9","page":113},{"text":"فلعل الإشبيلي تبين له ذلك لما اختصر \"الأحكام\" وخصه بـ \"الصحيح\"؛ فلم يورده فيه (ق ١٢٠/ ٢) فأحسن.\n(تنبيه): سقط من إسناد \"الاستيعاب\" أوس هذا، فظهر سالمًا من العلة، فاغتر بذلك أحد المتعلقين بهذا العلم، ولا بصيرة له فيه، بل هو حقود حسود؛ فقال:\n\"إسناده صحيح أو حسن\"!\nذكر ذلك في رسالته \"الألباني - شذوذه وأخطاؤه\"، كشف فيها عن بالغ جهله، وعظيم حقده وحسده، وقلة خشيته من الله، وكثرة اتهامه الأبرياء والافتراء علي، وطعنه البالغ في أهل الحديث وأئمتهم، عامله الله بما يستحق، فإني لم أر مثله في قلة حيائه، وجرأته على أهل العلم، وسلاطة لسانه، قطع الله دابره ودابر أمثاله من الحاقدين الحاسدين.\nوكما سقط المذكور من \"الاستيعاب\"؛ كذلك سقط من كتاب ابن عبد البر الآخر: \"الاستذكار\" كما نقله ابن القيم في \"مفتاح دار السعادة\"، ونقله عنه وعن \"الاستيعاب\" الأنصاري في تعليقه على \"الوابل الصيب\" ساكتًا عنه! وليس ذلك بغريب؛ فإنه يسكت عن أسانيد ظاهرة الضعف، كما يتبين لمن قابل ما تيسر له من تعليقاتي على \"الكلم الطيب\"؛ وبخاصة الطبعة الجديدة منها يسر الله لنا صدورها ببعض تعليقات على \"الوابل\"!\nوإن مما يؤكد السقط المشار إليه آنفًا؛ أن الحسين بن حريث لم يذكر الحافظ المزي في ترجمته أنه روى عن الحسين بن واقد، وإنما عن أوس بن عبد الله بن بريدة، فبينهما أوس هذا.\nهذا؛ وقد خرج الحديث سهوًا بزيادة فائدة وتوضيح فيما سيأتي - إن شاء الله - برقم (٥٤٥٠) .","vol":"9","page":114},{"text":"<span data-type=\"title\" id=toc-4124>٤١١٣ </span>- (كل شيء ساء المؤمن؛ فهو مصيبة) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٤٧) من طريق هشام ابن عمار: حدثنا صدقة: حدثنا زيد بن واقد، عن بسر بن عبد الله، عن أبي إدريس الخولاني قال:\nبينما النبي - ﷺ - يمشي هو وأصحابه إذ انقطع شسعه، فقال: \"إنا لله وإنا إليه راجعون\"، قالوا: أو مصيبة هذه؟ قال: \"نعم، كل شيء ... \".\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرسال الخولاني إياه فيه صدقة - وهو ابن عبد الله السمين -؛ ضعيف.","vol":"9","page":115},{"text":"<span data-type=\"title\" id=toc-4125>٤١١٤ </span>- (كل شيء سوى الحديدة؛ فهو خطأ، وفي كل خطأ أرش) .\nضعيف\nأخرجه ابن أبي شيبة في \"المصنف\" (١١/ ٣/ ٢)، والعقيلي (٤٠٥)، وابن عدي (٥٠/ ١)، والدارقطني (ص ٣٣٣-٣٣٤)، والبيهقي (٨/ ٤٢) من طريق جابر، عن أبي عازب، عن النعمان بن بشير مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو عازب مستور.\nوجابر - وهو ابن يزيد الجعفي -؛ ضعيف، بل اتهمه بعضهم، وقال الذهبي: \"لا شيء\"!\nومن هذا الوجه أخرجه ابن ماجه (٢٦٦٧) وغيره؛ مختصرًا بلفظ:\n\"لا قود إلا بالسيف\".\nوبهذا اللفظ أخرجه ابن ماجه أيضًا (٢٦٦٨) من طريق مبارك بن فضالة، عن الحسن، عن أبي بكرة مرفوعًا به.","vol":"9","page":115},{"text":"وهذا ضعيف أيضًا؛ لعنعنة الحسن وابن فضالة.\nثم أخرج الحديث الدارقطني والبيهقي من طريق قيس بن الربيع، عن أبي حصين، عن إبراهيم ابن بنت النعمان بن بشير، عن النعمان بن بشير باللفظ الأول. وقال البيهقي:\n\"مدار هذا الحديث على جابر الجعفي وقيس بن الربيع، ولا يحتج بهما\".\nوقد أشار إلى طريق قيس هذه العقيلي بقوله عقب طريق أبي عازب:\n\"لا يتابع عليه؛ إلا من وجه فيها ضعف\" (١) .\n<span data-type=\"title\" id=toc-4126>٤١١٥ </span>- (كل شيء يتكلم به ابن آدم فإنه مكتوب عليه، فإذا أخطأ خطيئة فأحب أن يتوب إلى الله فليأت رفيعة، فليمد يديه إلى الله ﷿، ثم يقول: اللهم! إني أتوب إليك منها لا أرجع إليها أبدًا. فإنه يغفر له ما لم يرجع في عمله ذلك) .\nضعيف\nأخرجه الطبراني في \"الدعاء\" (١/ ٢٣/ ٢)، والحاكم (١/ ٥١٦ و٤/ ٢٦١)، والبيهقي في \"السنن\" (١٠/ ١٥٤) و\"الشعب\" (٥/ ٤٠٢/ ٧٠٨٠) عن فضيل بن سليمان النميري: حدثنا موسى بن عقبة: حدثنا عبيد الله ابن سلمان الأغر، عن أبيه، عن أبي الدرداء مرفوعًا. وقال الحاكم:\n\"صحيح على شرط البخاري ومسلم\". ووافقه الذهبي في الموضعين من \"تخليصه\"! قال المناوي:\n\"لكنه قال في \"المهذب\": إنه منكر\".\nقلت: وهذا هو الصواب؛ لأن الفضيل هذا، وإن كان من رجال الشيخين؛ فقد\n_________\n(١) وانظر \" الإرواء \" (٢٢٢٩) . (الناشر) .","vol":"9","page":116},{"text":"ضعفه بعضهم من قبل حفظه، ولذلك قال الحافظ في \"التقريب\":\n\"صدوق، له خطأ كثير\".\nثم روى البيهقي (٧٠٨١) من طريق أحمد بن عبد الجبار: أخبرنا حفص بن غياث، عن أشعث، عن الحسن قال: قال رسول الله - ﷺ -:\n\"ما أذنب عبد ذنبًا، ثم توضأ فأحسن الوضوء، ثم خرج إلى براز من الأرض، فصلى فيه ركعتين، واستغفر الله من ذلك الذنب؛ إلا غفرالله له\".\nقلت: وهذا مع إرساله إسناده ضعيف إلى الحسن وهو البصري.\nوأحمد بن عبد الجبار؛ ضعيف كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4127>٤١١٦ </span>- (كل مسجد فيه إمام ومؤذن؛ فإن الاعتكاف فيه يصلح) .\nموضوع\nرواه ابن عدي (١٦١/ ٢) عن سليمان: حدثنا هشيم، عن جويبر، عن الضحاك، عن حذيفة بن اليمان مرفوعًا. وقال:\n\"وهذا وإن كان مرسلًا؛ لأن الضحاك عن حذيفة يكون مرسلًا؛ فإنه ليس بمحفوظ، وسليمان بن بشار حدث عن ابن عيينة وهشيم وغيرهما بما لا يرويه عنهم غيره، ويقلب الأسانيد ويسرق\".\nوقال ابن حبان:\n\"يضع على الأثبات ما لا يحصى\".","vol":"9","page":117},{"text":"<span data-type=\"title\" id=toc-4128>٤١١٧ </span>- (كلمتان قالهما فرعون: (ما علمت لكم من إله غيري) إلى قوله: (أنا ربكم الأعلى)؛ كان بينهما أربعون عامًا، (فأخذه الله نكال الآخرة والأولى» .\nضعيف\nأخرجه تمام في \"الفوائد\" (ق ١٣٢/ ٢)، وابن عساكر في \"التاريخ\"","vol":"9","page":117},{"text":"عن أبي عبد الله محمد بن حامد اليحياوي: حدثنا نصر بن علي الجهضمي - بالبصرة -: حدثنا عبد الأعلى، عن داود بن أبي هند، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات رجال مسلم؛ غير اليحياوي هذا؛ فلم أجد له ترجمة. ويراجع له \"ابن عساكر\"؛ فإني لست أطوله الآن؛ فإنه مقفول عليه في الصناديق الحديدية!\nوالحديث عزاه السيوطي في \"الجامع\" لابن عساكر فقط، وفي \"الدر المنثور\" (٥/ ١٢٩) لابن مردويه - وحده -؛ كلاهما عن ابن عباس.\n<span data-type=\"title\" id=toc-4129>٤١١٨ </span>- (كم من عاقل عقل عن الله تعالى أمره وهو حقير عند الناس، ذميم المنظر ينجو غدًا، وكم من ظريف السان جميل المنظر عند الناس يهلك غدًا يوم القيامة) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٣١٣) عن الحارث بن أبي أسامة: حدثنا داود بن المحبر: حدثنا عباد - يعني: ابن كثير -، عن عبد الله بن دينار، عن ابن عمر رضي الله تعالى عنه: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا موضوع؛ آفته ابن المحبر، وهو كذاب.\nوقد تابعه آخر مثله؛ وهو نهشل بن سعيد: حدثنا عباد بن كثير به.\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ٢٣/ ٢) وقال:\n\"تفرد به نهشل\".\nكذا قال، وكأنه لم يقف على متابعة داود بن المحبر إياه، ونهشل؛ قال فيه الحافظ:","vol":"9","page":118},{"text":"\"متروك، وكذبه إسحاق بن راهويه\".\nوعباد بن كثير - هو الثقفي البصري -، وهو متروك.\nوالحديث أورده السيوطي من الطريقين في \"ذيل الأحاديث الموضوعة\" (ص ٦،رقم٢٦ - بترقيمي) فأصاب، ثم ناقض نفسه، فأورده في \"الجامع الصغير\" من رواية (هب - عن ابن عمر) !\n<span data-type=\"title\" id=toc-4130>٤١١٩ </span>- (لا يحل لمسلم أن يهجر أخاه فوق ثلاثة أيام؛ إلا أن يكون ممن لا يؤمن بوائقه) .\nباطل بزيادة آخره\nأخرجه ابن عدي في \"الكامل\" (٦/ ٢١٥٧) من طريق محمد بن الحجاج المصفر: حدثني عبد العزيز بن محمد الجهني، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا. وقال:\n\"غريب المتن والإسناد؛ حيث زاد: إلا أن يكون.. ومحمد بن الحجاج له غير ما ذكرت، والضعف على حديثه بين؛ قال البخاري: سكتوا عنه. وقال النسائي: متروك الحديث\".\nوروى الخطيب (٢/ ٢٨٣) عن أبي زرعة عبيد الله بن عبد الكريم أنه قال:\n\"يروي أباطيل عن شعبة والدراوردي\".\nقلت: وعبد العزيز بن محمد الجهني هو الدراوردي، وهو صدوق احتج به مسلم. وقد تقدم للمصفر هذا حديثان موضوعان آخران برقم (٣٨٩٤ و٣٩٤٨) .\nوالحديث صحيح دون الزيادة، ورد في \"الصحيحين\" وغيرهما عن جمع من الصحابة، وهو مخرج في \"الإرواء\" (٢٠٢٩)، وغيره.","vol":"9","page":119},{"text":"<span data-type=\"title\" id=toc-4131>٤١٢٠ </span>- (كان يصلي بنا الظهر، فنسمع منه الآية بعد الآيات من سورة (لقمان) و(الذاريات» .\nضعيف\nأخرجه النسائي (١/ ١٥٣)، وابن ماجه (٨٣٠) من طريق سلم بن قتيبة، عن هاشم بن البريد، عن أبي إسحاق، عن البراء بن عازب قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات رجال البخاري غير هاشم بن البريد وهو ثقة على تشيع فيه، لكن أبو إسحاق - وهو السبيعي عمرو بن عبد الله -؛ كان اختلط مع كونه مدلسًا، ومثله لا يصلح الاحتجاج بحديثه إلا إذا صرح بالتحديث، وحدث قبل الاختلاط، وهذا كله غير متوفر هنا، ولذلك كنت استبعدت هذا الحديث عن كتابي \"صفة صلاة النبي - ﷺ -\".","vol":"9","page":120},{"text":"<span data-type=\"title\" id=toc-4132>٤١٢١ </span>- (كم من مستقبل يومًا لا يستكمله! ومنتظر غدًا لا يبلغه! لو تنظرون إلى الأجل ومسيره؛ لأبغضتم الأمل وغروره) .\nضعيف\nأخرجه عبد الله بن المبارك في \"الزهد\" رقم (١٠)، ومن طريقه أبو نعيم في \"الحلية\" (٤/ ٢٤٣) عن معن، عن عون بن عبد الله أنه كان يقول: فذكره موقوفًا عليه من قوله.\nقلت: وهذا مقطوع؛ لأن عون بن عبد الله - هو ابن عتبة بن مسعود الهذلي -؛ تابعي ثقة، ولم يرفعه. وقد رفعه بعض الضعفاء - فيما يبدو -؛ لأن السيوطي أورد شطره الأول في \"الجامع الصغير\" من رواية (فر - عن ابن عمر) . قال المناوي:\n\"وفيه عون بن عبد الله، أورده في \"اللسان\"، ونقل عن الدارقطني ما يفيد تضعيفه\".\nقلت: والذي عناه المناوي هو عون بن عبد الله بن عمر بن غانم الإفريقي،","vol":"9","page":120},{"text":"غلط في اسمه بعض الرواة، والصحيح عبد الله بن عمر بن غانم، يروي عن مالك - راجع \"اللسان\" -، فلا أدري أهو هذا الذي في إسناد الديلمي أم غيره؟\n<span data-type=\"title\" id=toc-4133>٤١٢٢ </span>- (من تعدون الشهيد فيكم؟ قالوا: من أصابه السلاح، قال: كم ممن أصابه السلاح وليس بشهيد ولا حميد، وكم ممن مات على فراشه حتف أنفه عند الله صديق شهيد) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٢٥١) من طريق عبد الله بن خبيق: حدثنا يوسف بن أسباط، عن حماد بن سلمة، عن أبي عمران الجوني، عن عبد الله بن الصامت، عن أبي ذر قال: قال رسول الله - ﷺ -: فذكره. وقال:\n\"غريب بهذا الإسناد واللفظ، لم نكتبه إلا من حديث يوسف\".\nقلت: وهو ضعيف لا يحتج به؛ لأنه كان دفن كتبه، فيحدث من حفظه، فيغلط.\nوعبد الله بن خبيق؛ لم أجد له ترجمة.","vol":"9","page":121},{"text":"<span data-type=\"title\" id=toc-4134>٤١٢٣ </span>- (كلام أهل السماوات: لا حول ولا قوة إلا بالله) .\nضعيف\nأخرجه الخطيب البغدادي في \"تاريخ بغداد\" (٨/ ٣٣٣ و٣٦٧) عن داود بن صغير بن شبيب البخاري: حدثنا أبو عبد الرحمن النوا الشامي، عن أنس بن مالك، عن رسول الله - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ له علتان:\nالأولى: النوا هذا؛ لم أعرفه، ويحتمل أن يكون الذي في \"الميزان\" و\"اللسان\":","vol":"9","page":121},{"text":"\"أبو عبد الرحمن الشامي عن عبادة بن نسي. قال الأزدي: كذاب. قلت: لعله المصلوب\".\nالثانية: داود بن صغير؛ قال الخطيب:\n\"كان ضعيفًا، قال الدارقطني: منكر الحديث\".\n<span data-type=\"title\" id=toc-4135>٤١٢٤ </span>- (الذنب لا ينسى، والبر لا يبلى، والديان لا يموت، فكن كما شئت، فكما تدين تدان) .\nضعيف\nرواه ابن عدي (٢٩٤/ ١) عن محمد بن عبد الملك المدني، عن نافع، عن ابن عمر مرفوعًا. قال:\n\"محمد بن عبد الملك كل أحاديثه مما لا يتابعه الثقات عليه، وهو ضعيف جدًا\".\nقلت: هو متفق على توهينه، بل قال الوحاظي:\n\"كان أعمى يضع الحديث\". وقال أحمد:\n\"كذاب، حرقنا حديثه\". وقال الحاكم:\n\"شامي روى عن نافع وابن المنكدر الموضوعات\".\nلكن قد روي الحديث بإسناد آخر خير منه؛ أخرجه البيهقي في \"الأسماء والصفات\" (ص ٧٩) من طريق عبد الرزاق: أنبأنا معمر، عن أيوب، عن أبي قلابة مرفوعًا.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ ولكنه مرسل.\nوقال الشيخ زكريا الأنصاري في \"فتح الجليل ببيان خفي أنوار التنزيل\" (ق ١٠/ ٢) في تخريج الجملة الأخيرة منه:","vol":"9","page":122},{"text":"\"هو مثل مشهور، وحديث مرفوع، أخرجه البيهقي في \"الأسماء والصفات\" بسند ضعيف، وله شاهد مرسل. ومعناه كما تجازي تجازي\".\nقلت: في هذا التخريج ما لا يخفى من الاضطراب؛ فإنه يوهم أن البيهقي أخرجه موصولًا بسند ضعيف، وشاهد مرسل. والصواب أن يقال: (أخرجه ابن عدي أو غيره بسند ضعيف جدًا موصولًا، والبيهقي مرسلًا)، كما هو واضح من التخريج السابق.\nوقد عزاه السخاوي في \"المقاصد\" لأبي نعيم والديلمي عن محمد بن عبد الملك المدني به.\nوللبيهقي في \"الزهد\" أيضًا من جهة عبد الرزاق، وكذلك هو في \"جامعه\"، عن أبي قلابة مرسلًا.\nووصله أحمد في \"الزهد\" من هذا الوجه بإثبات أبي الدرداء، وجعله من قوله، وهو منقطع مع وقفه.\n<span data-type=\"title\" id=toc-4136>٤١٢٥ </span>- (كما لا ينفع مع الشرك شيء، كذلك لا يضر مع الإيمان شيء) .\nضعيف\nرواه ابن عدي (٧١/ ٢)، والخطيب في \"التاريخ\" (٧/ ١٣٤) عن حجاج بن نصير أبي محمد: حدثنا المنذر بن زياد الطائي، عن زيد بن أسلم، عن أبيه: سمعت عمر بن الخطاب يقول:: فذكره مرفوعًا. وقال ابن عدي:\n\"لا أعلم رواه عن زيد بن أسلم غير المنذر بن زياد هذا، ولحجاج بن نصير أحاديث، ولا أعلم له شيئًا منكرًا غير ما ذكرت، وهو في غير ما ذكرته صالح\".\nقلت: هو ضعيف كان يقبل التلقين؛ كما في \"التقريب\".","vol":"9","page":123},{"text":"لكن شيخه المنذر هو الآفة؛ فقد قال الدارقطني:\n\"متروك\". وقال الفلاس:\n\"كان كذابًا\".\nلكن روي الحديث من حديث ابن عمرو بإسناد آخر خير من هذا؛ تكلم عليه المناوي في \"الفيض\"، فراجعه؛ فإن فيه يحيى بن اليمان وهو ضعيف.\nثم خرجت حديث ابن عمرو مفصلًا فيما يأتي برقم (٥٥٧٩) .\n<span data-type=\"title\" id=toc-4137>٤١٢٦ </span>- (كنت من أقل الناس في الجماع حتى أنزل الله علي الكفيت، فما أريده من ساعة إلا وجدته، وهو قدر فيها لحم) .\nموضوع\nأخرجه ابن سعد في \"الطبقات\" (٨/ ١٩٢): أخبرنا محمد بن عمر: حدثنا موسى بن محمد بن إبراهيم، عن أبيه قال: قال رسول الله - ﷺ -: فذكره.\nوأخبرنا محمد بن عمر قال: وحدثنا ابن أبي سبرة وعبد الله بن جعفر، عن صالح بن كيسان مثله.\nأخبرنا محمد بن عمر: حدثني أسامة بن زيد الليثي، عن صفوان بن سليم قال: قال رسول الله - ﷺ -:\n\"لقيني جبريل بقدر، فأكلت منها، وأعطيت الكفيت؛ قوة أربعين رجلًا في الجماع\".\nأخبرنا محمد بن عمر: حدثنا محمد بن عبد الله، عن الزهري، عن النبي - ﷺ - قال:\n\"رأيت كأني أتيت بقدر، فأكلت منها، حتى تضلعت، فما أريد أن آتي","vol":"9","page":124},{"text":"النساء ساعة إلا فعلت، منذ أكلت منها\".\nقلت: وهذه أحاديث موضوعة؛ لأنها مع كونها كلها مرسلة، فهي من رواية محمد بن عمر - وهو الواقدي -؛ وهو كذاب.\nوشيخه في الإسناد الأول موسى بن محمد بن إبراهيم - وهو التيمي -؛ منكر الحديث.\nوشيخه في الإسناد الثاني ابن أبي سبرة - وهو أبو بكر بن عبد الله بن محمد ابن أبي سبرة -؛ متهم بالوضع.\nوشيخه الآخر فيه عبد الله بن جعفر - وهو أبو جعفر والد علي بن المديني -؛ ضعيف.\nوشيخه في الإسناد الرابع محمد بن عبد الله؛ هو أبو بكر بن أبي سبرة المتقدم.\n<span data-type=\"title\" id=toc-4138>٤١٢٧ </span>- (أربع من النساء لا ملاعنة بينهن: النصرانية تحت المسلم، واليهودية تحت المسلم، والحرة تحت المملوك، والمملوكة تحت الحر) .\nضعيف\nروي من طرق واهية من حديث عمرو بن شعيب، عن أبيه، عن جده مرفوعًا، وروي عنه موقوفًا، ولا يصح أيضًا، وهاك البيان:\n١- ابن عطاء، عن أبيه، عن عمرو بن شعيب به.\nأخرجه ابن ماجه (٢٠٧١)، والدارقطني (٣/ ١٦٣/ ٢٤٠)، وعنه البيهقي (٧/ ٣٩٦) وقال تبعًا للدارقطني:\n\"وهذا عثمان بن عطاء الخراساني، وهو ضعيف الحديث جدًا، وتابعه يزيد ابن بزيع عن عطاء، وهو ضعيف أيضًا\".","vol":"9","page":125},{"text":"قلت: ثم وصله البيهقي من طريق أبي الوليد: أخبرنا يزيد بن بزيع الرملي به، وقال:\n\"وعطاء الخراساني أيضًا غير قوي\".\nقلت: قال الحافظ في \"التقريب\":\n\"صدوق يهم كثيرًا، ويرسل ويدلس\".\nقلت: فمن الممكن أن يكون تلقاه من بعض الضعفاء الآتي ذكرهم ثم أسقطه.\n٢- عثمان بن عبد الرحمن الزهري، عن عمرو بن شعيب به.\nأخرجه الدارقطني والبيهقي وقالا:\n\"عثمان بن عبد الرحمن - هو الوقاصي -؛ متروك الحديث\". وقال الحافظ في \"التقريب\":\n\"متروك، وكذبه ابن معين\".\n٣- زيد بن رفيع، عن عمرو بن شعيب به.\nأخرجه الدارقطني والبيهقي من طريق عمار بن مطر: أخبرنا حماد بن عمرو، عن زيد بن رفيع.. ثم قالا:\n\"حماد بن عمرو، وعمار بن مطر، وزيد بن رفيع؛ ضعفاء\".\nقلت: زيد هذا؛ لم يضعفه غير الدارقطني ومن قبله النسائي، وخالفهما من هو أشهر وأعلى طبقة منه، فقال أحمد:\n\"ما به بأس\". وقال أبو داود:","vol":"9","page":126},{"text":"\"جزري ثقة\".\nوذكره ابن شاهين وابن حبان في \"الثقات\".\nفلو أنه صح السند إليه لصار الحديث حسنًا، ولكن هيهات! فحماد بن عمرو - وهو النصيبي - من المعروفين بالكذب ووضع الحديث، وله ترجمة سيئة جدًا في \"الميزان\" و\"اللسان\".\nوعمار بن مطر؛ قريب منه؛ قال أبو حاتم:\n\"كان يكذب\". وقال ابن عدي:\n\"أحاديثه بواطيل\". وقال ابن حبان:\n\"كان يسرق الحديث\".\nقلت: فمن المحتمل أن يكون سرق هذا الحديث من حماد بن عمرو! فانتقل من كذاب إلى مثله! كما يمكن أن يكون سرقه من غيره ممن تقدم ويأتي.\n٤- صدقة (أبو توبة)، عن عمرو بن شعيب به.\nذكره ابن التركماني في \"الجوهر النقي\"؛ متعقبًا به على البيهقي تضعيفه للحديث من الطرق المتقدمة، فقال:\n\"وقد رواه عبد الباقي بن قانع وعيسى بن أبان من حديث حماد بن خالد الخياط عن معاوية بن صالح عن صدقة ... \". ثم قال:\n\"وحماد ومعاوية من رجال مسلم. وصدقة ذكره ابن حبان في ثقات التابعين، وقال: روى عنه معاوية بن صالح. وذكره ابن أبي حاتم في كتابه وقال: روى عنه أبو الوليد وعبيد الله بن موسى. وهذا يخرجه عن جهالة العين والحال\".\nكذا قال، وفيه مؤاخذتان:","vol":"9","page":127},{"text":"الأولى: أن ما نقله من كتاب ابن أبي حاتم وهم محض؛ لأن ذلك إنما قاله ابن أبي حاتم في ترجمة صدقة بن عيسى (٢/ ١/ ٤٢٨)، وهي عنده عقب ترجمة صدقة أبي توبة مباشرة، فلعل هذا هو سبب الوهم؛ انتقل بصره حين النقل من ترجمته إلى ترجمة الذي يليه، وأستبعد أن يكون تعمد ذلك تقوية للحديث بتقويته للراوي المجهول تعصبًا منه لمذهبه! فصدقة بن عيسى هو غير صدقة أبي توبة عند ابن أبي حاتم، وكذلك غاير بينهما البخاري في \"التاريخ\" (٢/ ٢/ ٢٩٣-٢٩٤)، ولم يذكرا فيهما جرحًا ولا تعديلًا.\nوالأخرى: أن توثيق ابن حبان لأبي توبة - مع تساهله المعروف في التوثيق - معارض بقول الذهبي في \"كنى الميزان\" - وتبعه العسقلاني -:\n\"اسمه صدقة الرهاوي، لا يعرف، تفرد عنه معاوية بن صالح\".\nوصدقة بن عيسى المتقدم، قد أعاد ابن أبي حاتم ذكره في حرف العين فقال: \"عيسى بن صدقة، ويقال: صدقة بن عيسى أبو محرز، والصحيح الأول. قال أبو الوليد: ضعيف. وقال أبو زرعة: شيخ. وكذا قال أبو حاتم وزاد: يكتب حديثه\".\nوقال الدارقطني: \"متروك\". وقال ابن حبان: \"منكر الحديث\".\nقلت: فمن المحتمل أن يكون عيسى هذا هو صدقة بن عيسى، الذي انقلب اسمه على بعض الرواة، ويكون هو نفسه صدقة أبو توبة، فإن ثبت هذا فهو ضعيف متروك، وإلا فهو مجهول.\nوبالجملة؛ فكل هذه الطرق إلى عمرو بن شعيب واهية، وبعضها أوهى من بعض. ولذلك قال البيهقي في \"المعرفة\":","vol":"9","page":128},{"text":"\"وعطاء الخراساني معروف بكثرة الغلط ... ونحن إنما نحتج بروايات عمرو ابن شعيب عن أبيه عن جده إذا كان الراوي عنه ثقة، وانضم إليه ما يؤكده، ولم نجد لهذا الحديث طريقًا صحيحًا إلى عمرو\".\nذكره الزيلعي (٣/ ٢٤٨-٢٤٩) وأقره، وقال الحافظ ابن حجر في \"الدارية\" (٢/ ٧٦):\n\"ودون عمرو من لا يعتمد عليه\".\nوأما قول ابن التركماني:\n\"وعطاء؛ وثقه ابن معين وأبو حاتم وغيرهما، واحتج به مسلم في \"صحيحه\". وابنه عثمان؛ ذكره ابن أبي حاتم في كتابه وقال: سألت أبي عنه فقال: يكتب حديثه. ثم ذكر عن أبيه قال: سألت دحيمًا عنه فقال: لا بأس به. فقلت: إن أصحابنا يضعفونه؟ قال: وأي شيء حدث عثمان من الحديث؟! واستحسن حديثه. (قال ابن التركماني:)\nفعلى هذا؛ أقل الأحوال أن تكون روايته هذه متابعة لرواية صدقة، فتبين أن سند هذا الحديث جيد، فلا نسلم قول البيهقي: لم تصح أسانيده إلى عمرو\".\nفأقول له: سلمت أو لم تسلم، فلا قيمة لكلامك؛ لأنك لا تتجرد للحق، وإنما لتقوية المذهب، ولو بما هو أو هى من بيت العنكبوت؛ فإنك عمدت في تقوية الرجلين - عثمان بن عطاء وأبيه - إلى أحسن ما قيل من التعديل، وأعرضت عن كل ما قيل فيهما من التجريح، وليس هذا سبيل الباحثين الذين يقيم العلماء لكلامهم وزنًا، وذلك لأنه بهذا الأسلوب المنحرف يستطيع أهل الأهواء أن يصححوا أو يضعفوا ما شاؤوا من الأحاديث بالإعراض عن قواعد هذا العلم الشريف ومنها قاعدة: الجرح مقدم على التعديل؛ بشرطها المعروف عند العلماء.","vol":"9","page":129},{"text":"فقد أعرض الرجل عن كل ما قيل في عثمان من الجرح؛ كقول الحاكم - مع تساهله -: \"يروي عن أبيه أحاديث موضوعة\". وقول الساجي: \"ضعيف جدًا\". وغير ذلك مما تراه في \"التهذيب\" وغيره.\nوكذلك فعل في أبيه عطاء؛ فلم يعرج على ماقيل فيه من الجرح المفسر؛ كقول شعبة فيه: \"حدثنا عطاء الخراساني وكان نسيًا\". وقول ابن حبان: \"كان رديء الحفظ يخطىء ولا يعلم\"، ولذلك قال الحافظ فيه كما تقدم:\n\"صدوق يهم كثيرًا، ويرسل ويدلس\".\nفإن سلم منه فلن يسلم من ابنه؛ لشدة ضعفه. والله ﷾ أعلم.\n٥- أما الموقوف؛ فله عنه طريقان:\nالأولى: يرويها عمر بن هارون، عن ابن جريج والأوزاعي، عن عمرو بن شعيب به موقوفًا.\nأخرجه الدارقطني، وعنه البيهقي.\nوالأخرى: عن يحيى بن أبي أنيسة، عنه به.\nأخرجه البيهقي وقال:\n\"وفي ثبوت هذا موقوفًا أيضًا نظر، فراوي الأول عمر بن هارون؛ وليس بالقوي، وراوي الثاني يحيى بن أبي أنيسة؛ وهو متروك\".\nقلت: ومثله عمر بن هارون؛ ففي \"التقريب\":\n\"متروك، وكان حافظًا\".\nوبالجملة؛ فالحديث لا يثبت من جميع هذه الطرق عن عمرو بن شعيب، لا مرفوعًا ولا موقوفًا.","vol":"9","page":130},{"text":"وقد روي عن ابن عباس مرفوعًا، ولا يصح أيضًا. لأنه من رواية يحيى بن صالح الأيلي، عن إسماعيل بن أمية، عن عطاء، عنه.\nأخرجه ابن عدي في \"الكامل\" (٧/ ٢٧٠٠)، وعنه البيهقي (٧/ ٣٩٧) وقال:\n\"وهذا الحديث بهذا الإسناد باطل، يحيى بن صالح الأيلي؛ أحاديثه غير محفوظة. والله تعالى أعلم\".\n<span data-type=\"title\" id=toc-4139>٤١٢٨ </span>- (المقيم على الزنا كعابد وثن) .\nضعيف جدًا\nرواه ابن نظيف في \"الفوائد\" (١٠٠/ ١) عن كثير بن يزيد ابن أبي صابر: أخبرنا جنادة بن مروان، عن الحارث بن النعمان ابن أخت سعيد بن جبير، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الحارث هذا؛ قال البخاري:\n\"منكر الحديث\". وقال العقيلي:\n\"أحاديثه مناكير\".\nوجنادة بن مروان؛ قال أبو حاتم:\n\"ليس بقوي في الحديث\".\nوله طريق آخر، رواه ابن عساكر (٧/ ١٦١/ ٢) عن إبراهيم بن الهيثم البلدي: أخبرنا علي بن عياش الحمصي، عن سعيد بن عمارة، عن الحارث بن النعمان قال: سمعت أنس بن مالك مرفوعًا.\nقلت: وسعيد بن عمارة؛ قال الأزدي:\n\"متروك\". وقال ابن حزم:","vol":"9","page":131},{"text":"\"مجهول\". وقال الحافظ:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-4140>٤١٢٩ </span>- (من قرأ بعد صلاة الجمعة (قل هو الله أحد) و(قل أعوذ برب الفلق) و(قل أعوذ برب الناس) سبع مرات؛ أجاره الله بها من السوء إلى الجمعة الأخرى) .\nضعيف\nرواه ابن السني في \"عمل اليوم والليلة\" (٣٦٩)، وابن شاهين في \"الترغيب\" (٣١٤/ ٢)، وأبو محمد المخلدي في \"الفوائد\" (٣/ ٢٣٥/ ١)، وأبو محمد الخلال في \"فضائل سورة الإخلاص\" (١٩٤-١٩٥) عن الخليل بن مرة، عن عبد الله بن عبيد الله بن أبي مليكة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل الخليل بن مرة؛ فإنه ضعيف؛ كما جزم به في \"التقريب\".\nوأخرجه سعيد بن منصور في \"سننه\" عن مكحول مرسلًا؛ وزاد في أوله:\n\"فاتحة الكتاب\". وقال في آخره:\n\"كفر الله عنه ما بين الجمعتين\".\nوهو مع إرساله؛ فيه فرج بن فضالة؛ وهو ضعيف.\nوأخرجه بهذه الزيادة: أبو الأسعد القيشري في \"الأربعين\" من طريق أبي عبد الرحمن السلمي، عن محمد بن أحمد الرازي، عن الحسين بن داود البلخي، عن يزيد بن هارون، عن حميد، عن أنس مرفوعًا. وقال في آخره:\n\"غفر له ما تقدم من ذنبه وما تأخر\".","vol":"9","page":132},{"text":"وهذا موضوع؛ آفته البلخي هذا؛ قال الخطيب في \"التاريخ\" (٨/ ٤٤):\n\"لم يكن ثقة؛ فإنه نسخة عن يزيد بن هارون عن حميد عن أنس؛ أكثرها موضوع\".\nثم ساق له حديثًا آخر، من طريق أخرى عن ابن مسعود مرفوعًا. وقال:\n\"تفرد بروايته الحسين، وهو موضوع، ورجاله كلهم ثقات؛ سوى الحسين بن داود\".\nوأبو عبد الرحمن السلمي؛ صوفي متهم بوضع الأحاديث للصوفية.\n<span data-type=\"title\" id=toc-4141>٤١٣٠ </span>- (من قذف ذميًا حد له يوم القيامة بسياط من نار) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/ ٥٧/ ١٣٥)، وابن عدي في \"الكامل\" (٦/ ٢١٧٧) عن مصعب بن سعيد: حدثنا محمد بن محصن، عن الأوزاعي، عن مكحول، عن واثلة مرفوعًا به. فقلت لمكحول: ما أشد ما يقال؟ قال: يقال له: يا ابن الكافر!\nقلت: وهذا موضوع؛ آفته محمد بن محصن؛ وهو كذاب وضاع، وفي ترجمته ذكره ابن عدي مع أحاديث أخرى، قال في آخرها:\n\"وله أحاديث غير ما ذكرت؛ كلها مناكير موضوعة\".\nومن طريق ابن عدي؛ أورده ابن الجوزي في \"الموضوعات\" (٣/ ١٣٠) وقال:\n\"قال ابن حبان: محمد بن محصن يضع الحديث على الثقات، لا يحل ذكره إلا على وجه القدح فيه\".\nوبه أعله الهيثمي في \"المجمع\" (٦/ ٢٨٠)؛ إلا أنه قال:\n\"وهو متروك\".","vol":"9","page":133},{"text":"وفاته هو وغيره؛ إعلاله بالراوي عنه مصعب بن سعيد، ووقع في \"المعجم\" وغيره: \"ابن سعد\" وهو خطأ مطبعي فيما يظهر. والله أعلم، وهو أبو خيثمة المصيصي؛ قال ابن عدي (٦/ ٢٣٦٢):\n\"يحدث عن الثقات بالمناكير ويصحف عليهم\".\nثم ساق له جملة من الأحاديث؛ وقال الذهبي عقبها:\n\"قلت: ومع ذلك كله سود السيوطي بهذا الحديث \"جامعه الصغير\"، مع أنه أقر ابن الجوزي على وضعه بسكوته عليه وعدم تعقبه إياه بشيء في \"اللآلي\" (٢/ ٢٠٠)، خلافًا لعادته.\nوأما ما في \"فيض القدير\": أن السيوطي تعقب ابن الجوزي في \"مختصر الموضوعات\" ساكتًا عليه؛ فأظن أن في العبارة تحريفًا؛ لأن التعقب والسكوت لا يجتمعان، فلعل الأصل: \"وأقره المؤلف ... \".\nوأما قوله في \"التيسير\" عقب الحديث:\n\"حم ق د ت، عن أبي هريرة\".\nفهو خطأ مطبعي يقينًا.\n<span data-type=\"title\" id=toc-4142>٤١٣١ </span>- (ليس أحد منكم بأكسب من أحد، وكتب الله المصيبة والأجل، وقسم المعيشة والعمل، والناس يجرون فيه على منتهى، والرزق مقسوم وهو آت ابن آدم على أي سيرة سارها، ليس تقوى تقي بزائده ولا فجور فاجر بناقصه، بينه وبين الله ستر وهو طالبه) .\nضعيف جدًا\nرواه الحافظ ابن المظفر في \"الفوائد المنتقاة\" (٢/ ٢١٨/ ١)،","vol":"9","page":134},{"text":"وأبو محمد الجوهري في \"أربعة مجالس\" (١١٥/ ٢) عن القاسم بن هاشم السمسار قال: حدثنا الخطاب بن عثمان قال: حدثنا يوسف بن السفر، عن الأوزاعي، عن عبد ة بن أبي لبابة، عن شقيق، عن ابن مسعود مرفوعًا.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ غير يوسف هذا؛ وهو كذاب كما تقدم مرارًا.\nوالسمسار هذا؛ صدوق؛ له ترجمة في \"تاريخ بغداد\" (١٢/ ٤٢٩-٤٣٠) .\nوله متابع عند أبي نعيم في \"الحلية\" (٦/ ١١٦) وقال:\n\"غريب من حديث الأوزاعي وعبد ة، لم نكتبه إلا من حديث الخطاب\".\nوله متابع آخر؛ فقال ابن أبي الدنيا في \"القناعة\" (١١٧/ ١): حدثني محمد بن المغيرة الشهرزوري قال: حدثنا الخطاب بن عثمان به.\nوالشهرزوري هذا؛ قال ابن عدي في \"الكامل\" (ورقة ٣٧٥/ ١):\n\"يسرق الحديث، وهو عندي ممن يضع الحديث\".\nقلت: ولعله سرقه من السمسار أو متابعه الأول، وعلى كل حال فإنما آفة الحديث يوسف بن السفر كما تقدم.\n(تنبيه): ليس عند ابن أبي الدنيا وأبي نعيم: \"والرزق مقسوم ... \" إلخ وكذلك أورده السيوطي في \"الجامع\" من طريق أبي نعيم وحده! فأساء، ولم يتعقبه المناوي بشيء فقصر!\nوروى أبو نعيم أيضًا (٧/ ٢٠٨) عن علي بن حميد: حدثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله مرفوعًا:\n\"ليس أحد بأكسب من أحد، ولا عام بأمطر من عام، ولكن الله يصرفه حيث","vol":"9","page":135},{"text":"يشاء، ويعطي المال من يحب ومن لا يحب، ولا يعطي الإيمان إلا من يحب\".\nوقال:\n\"تفرد به علي بن حميد\".\nقلت: قال الذهبي:\n\"قال أبو زرعة: لا أعرفه، وذكره العقيلي، وروى له حديثًا منكرًا\".\nثم ساق له هذا الحديث، وقال:\n\"غريب جدًا\".\nوللحديث طريق أخرى عن ابن مسعود عند الإسماعيلي في \"المعجم\" (٨٤/ ١)، وفيه سعيد بن محمد الوراق؛ وهو ضعيف، وليس فيه أيضًا: \"والرزق مقسوم ... \".\n<span data-type=\"title\" id=toc-4143>٤١٣٢ </span>- (أين ذهبتم؟ ! إنما هي: (يا أيها الذين آمنوا [عليكم أنفسكم] لا يضركم من ضل) من الكفار (إذا اهتديتم» .\nمنكر\nأخرجه أحمد (٤/ ٢٠١-٢٠٢)، والطبراني في \"المعجم الكبير\" (٢٢/ ٣١٧/ ٧٩٩) من طريقين، عن مالك بن مغول: حدثنا علي بن مدرك، عن أبي عامر الأشعري:\nكان رجل قتل منهم بأوطاس، فقال له النبي - ﷺ -:\n\"ياأبا عامر! ألا غيرت؟! \".\nفتلا هذه الآية: (يا أيها الذين آمنوا عليكم أنفسكم لا يضركم من ضل إذا اهتديتم)، فغضب رسول الله - ﷺ - وقال: فذكره.","vol":"9","page":136},{"text":"والسياق لأحمد، وسقط منه ما بين المعكوفتين، واستدركته من \"المجمع\" (٧/ ١٩)، وقد سقط منه عزوه لأحمد مع أنه ساقه بلفظه، ثم قال عقبه:\n\"رواه الطبراني، ولفظه عن أبي عامر: أنه كان فيهم شيء، فاحتبس عن النبي - ﷺ -، فقال النبي - ﷺ -: \"ما حسبك؟ \" قال: قرأت هذه الآية ... \" الحديث نحوه. فمن الظاهر أنه سقط من الطابع عزوه لأحمد، فصواب التخريج:\n\"رواه أحمد وهذا لفظه، ورواه الطبراني ... \" إلخ. ثم قال الهيثمي:\n\"ورجالهما ثقات، إلا أني لم أجد لعلي بن مدرك سماعًا من أحد من الصحابة\".\nفتعقبه صاحبنا حمدي السلفي بقوله:\n\"قلت: بل ذكره ابن حبان في \"ثقات التابعين\" [٥/ ١٦٥] وقال:\nسمع أبا مسعود صاحب رسول الله - ﷺ -\". وأبو مسعود مات في خلافة علي، وأبو عامر مات في خلافة عبد الملك؛ فإذا كان سمع من أبي مسعود، فمن الممكن جدًا أن يسمع من أبي عامر\".\nوأقول: هذا الاستنتاج إنما يصح لو كان الذي أقامه عليه صحيحًا؛ وهما أمران:\nالأول: سماع علي بن مدرك من أبي مسعود، وهو البدري.\nوالآخر: وفاة أبي عامر في خلافة عبد الملك.\nوكلا الأمرين غير صحيح.\nأما الأول: فلأن ابن حبان نفسه قد ذكر في ترجمة علي بن مدرك أنه مات سنة (١٢٠)، وعلي ﵁ مات سنة (٤٠) فيكون بين وفاة أبي مسعود وعلي بن مدرك ثمانون سنة أو أكثر، فمثله لا يمكن أن يسمع منه عادة؛ إلا لو كان","vol":"9","page":137},{"text":"عمره سنة وفاة علي فوق العاشرة على الأقل فيكون معمرًا، وهذا ما لم ينقل، فالسماع المذكور غير ثابت.\nوأما الآخر: فلأن وفاة أبي عامر في خلافة عبد الملك ليس عليها دليل ينفع في مثل ما نحن فيه، بل أشار أبو أحمد الحاكم إلى عدم صحة ذلك بقوله:\n\"يقال: مات في خلافة عبد الملك\".\nفثبت أن الإسناد منقطع، وأنه لذلك لم يذكر في \"التهذيب\" أنه سمع من أحد من الصحابة مع حكايته قول ابن حبان المتقدم. والله أعلم.\nثم إن متن الحديث يخالف الأحاديث المتعلقة بتفسير الآية - كحديث أبي بكر الصديق المعروف في \"السنن\"، والمخرج في \"الصحيحة\" (١٥٦٤) -؛ فإنها تدل على أن الآية عامة، فراجعها.\n<span data-type=\"title\" id=toc-4144>٤١٣٣ </span>- (لا تسبوا ماعزًا. يعني: بعد أن رجم) .\nضعيف\nأخرجه البزار (٣/ ٢٧٦/ ٢٧٤٣) من طريق الوليد بن أبي ثور، عن سماك بن حرب، عن عبد الله بن جبير قال: حدثني أبو الفيل قال: قال رسول الله - ﷺ -: فذكره. وقال:\n\"لا نعلم روى أبو الفيل إلا هذا، ولا له إلا هذا الإسناد، ولا رواه عن سماك إلا الوليد، وعبد الله بن جبير رأى النبي - ﷺ -، وروى عنه غير حديث، ولم يحدث عنه إلا سماك\".\nقلت: وهذا يعني في اصطلاحهم أنه مجهول، وهذا ما صرح به ابن أبي حاتم عن أبيه، وتبعه الذهبي في \"الميزان\"، والعسقلاني في \"التقريب\"، فَذِكْرُهُ في","vol":"9","page":138},{"text":"الصحابة وهم ظاهر، وقد ذكره الحافظ في (القسم الثالث) من \"الإصابة\" وقال \"\n\"ذكره أبو علي بن السكن ثم قال: ليست له صحبة\".\nوأورده ابن حبان - على قاعدته المعروفة في المجهولين - في ثقات التابعين (٥/ ٢١) وقال:\n\"يروي عن أبي الفيل، ولا أدري من أبو الفيل؟ غير أن عبد الله رأى رجلًا من أصحاب النبي - ﷺ -، روى عنه أهل الكوفة\".\nقلت: سماك بن حرب كوفي، فإن كان ابن حبان يعني غيره أيضًا فليس بمجهول، وهذا مما أستبعده.\nثم إن ما في \"كشف الأستار\" يخالف ما في \"الثقات\"، فلعله سقط من \"الكشف\" أو من أصله: \"مسند البزار\": \"رجلًا من أصحاب\".\nوالوليد بن أبي ثور؛ ضعيف؛ كما في \"التقريب\"، وهو الوليد بن عبد الله بن أبي ثور.\nوبالجملة؛ فعلة الحديث الجهالة والضعف.\nثم رأيت الحديث في \"كنى الدولابي\" (١/ ٤٨) من طريق الوليد أيضًا.\n<span data-type=\"title\" id=toc-4145>٤١٣٤ </span>- (من رابط ليلة حارسًا من وراء المسلمين؛ كان له أجر من خلفه ممن صام وصلى) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (ص ٢٢٦ - مجمع البحرين)، وابن حبان في \"الضعفاء\" (١/ ٢٢٣)، وأبو الفرج المقرىء في \"الأربعين في فضل الجهاد\" (رقم٦)، وابن الجوزي في \"العلل\" (٢/ ٩١-٩٢) من طريق الحارث بن عمير، عن حميد الطويل، عن أنس بن مالك قال:","vol":"9","page":139},{"text":"سئل رسول الله - ﷺ - عن أجر الرباط؟ ... فذكره.\nقلت: أورده ابن حبان في ترجمة الحارث هذا؛ وقال:\n\"كان ممن يروي عن الأثبات الأشياء الموضوعات\".\nونقل ابن الجوزي عن ابن خزيمة أنه قال فيه:\n\"كذاب\". وقال الحاكم:\n\"روى عن حميد الطويل وجعفر بن محمد أحاديث موضوعة\".\nقلت: ومع ذلك، فقد وثقه جمع من المتقدمين؛ كابن معين وغيره، وما تقدم جرح مفسر، فكأنهم لم يقفوا عليه، ومن أجل ذلك قالوا في \"علم المصطلح\": إن الجرح المفسر مقدم على التعديل، ولهذا قال الذهبي بعد أن نقل توثيق ابن معين إياه:\n\"وما أراه إلا بين الضعف؛ فإن ابن حبان قال في \"الضعفاء\": ... \" فذكر ما تقدم عنه، وقال الحافظ في \"التقريب\":\n\"وثقه الجمهور، وفي أحاديثه مناكير، ضعفه بسببها الأزدي وابن حبان وغيرهما، فلعله تغير حفظه في الآخر\".\nوساق له ابن حبان حديثين آخرين، أحدهما الآتي بعده.\nومما سبق يظهر تساهل المنذري حين قال في \"الترغيب\" (٢/ ١٥١):\n\"رواه الطبراني في \"الأوسط\" بإسناد جيد\"!\nونحوه قول الهيثمي في \"المجمع\" (٥/ ٢٨٩):\n\" ... ورجاله ثقات\"!","vol":"9","page":140},{"text":"<span data-type=\"title\" id=toc-4146>٤١٣٥ </span>- (إذا اجتمع القوم في سفر؛ فليجمعوا نفقاتهم عند أحدهم؛ فإنه أطيب لنفوسهم، وأحسن لأخلاقهم) .\nضعيف\nرواه الحكيم الترمذي في \"نوادر الأصول\" (ص ٢٦٦ - طبع القسطنطينية، وهي بدون أسانيد) عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا.\nوهكذا أورده السيوطي في \"الجامع الكبير\" وفي \"الزوائد على الجامع الصغير\"، فالله أعلم بحال إسناده إلى عمرو، ولكن قد نص السيوطي في مقدمة \"الجامع الكبير\": أن كل ما عزي للعقيلي في \"الضعفاء\"، وابن عدي في \"الكامل\"، والخطيب في \"تاريخه\"، ولابن عساكر أيضًا، أو الحاكم في \"التاريخ\"، والحكيم الترمذي في \"النوادر\"، والديلمي في \"مسند الفردوس\"؛ فهو ضعيف. فيستغنى بالعزو إليها أو إلى بعضها عن بيان ضعفه.\nوقد رواه بعض الهلكى بإسناد آخر، فقال سعدان بن يزيد البزار: أخبرنا عبد الله ابن ضرار بن عمرو، عن أبيه، عن يزيد الرقاشي، عن أنس بن مالك مرفوعًا بلفظ:\n\"إن من أحمد الأشياء إذا كان القوم سفرًا ... \" الحديث.\nأخرجه الخرائطي في \"مكارم الأخلاق\" (٢/ ٧٩٨/ ٨٨٦ و٩٢٣) .\nوهذا إسناد واه جدًا؛ آفته ضرار هذا؛ فإنه متروك الحديث؛ كما قال الذهبي في \"المغني\".\nوابنه عبد الله؛ ضعيف، وكذلك شيخه يزيد الرقاشي.","vol":"9","page":141},{"text":"<span data-type=\"title\" id=toc-4147>٤١٣٦ </span>- (من يمن المرأة أن يكون بكرها جارية) .\nموضوع\nأخرجه ابن عدي في \"الكامل\" (٦/ ٣٠٢) من طريق شيخه محمد بن محمد بن الأشعث: حدثني موسى بن إسماعيل بن موسى بن جعفر ابن محمد: حدثني أبي، عن أبيه، عن جده جعفر، عن أبيه، عن جده علي بن الحسين، عن أبيه، عن علي مرفوعًا.\nقلت: موضوع، المتهم به هذا الشيخ؛ فقد ساق له ابن عدي نحو خمسة وعشرين حديثًا من أصل قرابة ألف حديث بهذا الإسناد العلوي، وقال:\n\"وعامتها من المناكير، وكان متهمًا\". وقال الدارقطني:\n\"آية من آيات الله! وضع ذاك الكتاب. يعني العلويات\".\nوقد مضى له حديث آخر موضوع في المجلد الرابع رقم (١٩٣٢) . وقال الذهبي في \"الميزان\":\n\"وساق له ابن عدي جملة موضوعات\".","vol":"9","page":142},{"text":"<span data-type=\"title\" id=toc-4148>٤١٣٧ </span>- (أسقطت عائشة من رسول الله - ﷺ - سقطًا، فسماه عبد الله، فكناها أم عبد الله) .\nباطل\nأخرجه الخطيب في \"الموضح\" (١/ ٣٢١) من طريق داود بن المحبر: حدثنا محمد بن عروة، عن هشام بن عروة، عن أبيه، عن عائشة قالت:\nأسقطت من رسول الله - ﷺ - ... الحديث، وقال: فكناني ... قال محمد: فليس فينا امرأة اسمها عائشة إلا كنيت بأم عبد الله.\nقلت: وهذا باطل، موضوع إسنادًا ومتنًا.\nأما الإسناد؛ فلأن داود بن المحبر متهم؛ قال الذهبي في \"المغني\":","vol":"9","page":142},{"text":"\"واه، قال ابن حبان: كان يضع الحديث، وأجمعوا على تركه\".\nوقد نسبه الدارقطني إلى سرقة الحديث.\nوأما المتن؛ فلأنه مخالف لما صح عن عائشة من طريق أخرى، عن هشام، عن أبيه، عن عائشة أنها قالت:\nيا رسول الله! كل صواحبي لها كنية غيري، قال: \"فاكتني بابنك عبد الله ابن الزبير\" فكانت تدعى بأم عبد الله حتى ماتت [ولم تلد قط] .\nرواه أحمد وغيره، وهو مخرج في \"الصحيحة\" (١٣٢)، ولذا قال ابن القيم في \"تحفة المودود\":\n\"حديث لا يصح؛ لمخالفته لهذا الحديث الصحيح\".\nونحوه قول الحافظ في \"الإصابة\":\n\"لم يثبت\".\n<span data-type=\"title\" id=toc-4149>٤١٣٨ </span>- (إذا ركعت؛ فإن شئت قلت هكذا: وضعت يديك على ركبتيك، وإن شئت قلت هكذا، يعني: طبقت) .\nمنكر موقوف\nأخرجه ابن أبي شيبة في \"المصنف\" (١/ ٢٤٥) قال: حدثنا وكيع قال: أخبرنا فطر (الأصل: قطن)، عن أبي إسحاق، عن عاصم بن ضمرة (الأصل: حمزة)، عن علي قال: فذكره موقوفًا.\nقلت: وهذا إسناد ضعيف، ورجاله موثقون، وفي عاصم بن ضمرة وفطر - وهو ابن خليفة - كلام لا ينزل به حديثهما عن مرتبة الحسن؛ لكن أبو إسحاق - وهو السبيعي واسمه عمرو بن عبد الله - مدلس وقد عنعنه كما ترى، مع أنه كان اختلط بأخرة كما هو معروف عند العلماء، وصرح بذلك الحافظ في \"التقريب\".","vol":"9","page":143},{"text":"فالعجب منه كيف قال في \"الفتح\" (٢/ ٢٧٤) بعد أن عزاه لابن أبي شيبة في \"المصنف\":\n\"وإسناده حسن\"!\nوقلده ذاك السقاف الإمعة في كتاب أخرجه حديثًا، أسماه - معارضة لكتابي \"صفة الصلاة\" -: \"صحيح صفة النبي - ﷺ - من التكبير إلى التسليم كأنك تنظر إليها\"!! وهو في الحقيقة حري باسم: \"صفة صلاة الشافعية ... \"؛ لأن تقيلده فيه لهم جلي جدًا عند العارفين بمذهبهم، ومن ذلك ما دل عليه هذا الحديث الواهي من عدم وجوب وضع الكفين على الركب، فإنه مذهب الشافعية كما في \"المجموع\" (٣/ ٤١٠) مع أنه ثابت في بعض طرق حديث المسيء صلاته كما في \"صفة الصلاة\"، وهو مخرج في \"الإرواء\" (١/ ٣٢١-٣٢٢)، و\"صحيح أبي داود\" (٧٤٧)، وصححه ابن خزيمة، وابن حبان، والحاكم، والذهبي، وابن الجارود (١٩٤) . وقد ذكر النووي نفسه في الموضع المشار إليه أن الحديث جاء لبيان أقل الواجبات، ومع ذلك لم يأخذوا بهذا الأمر منه، وتعصب لهم هذا المقلد الدعي وتجاهل هذا الأمر، فلم يذكره فيما ذكر من ألفاظ الحديث في أول كتابه (١)، وتمسك بهذا الحديث الواهي ضربًا به لهذا الحديث الصحيح في الصدر، مقلدًا لمن حسنه غافلًا عن علته الظاهرة سندًا؛ أو متغافلًا لو كان عالمًا بها، وعن علته القائمة في متنه لو كان فقيهًا، ألا وهي إباحته للتطبيق مع تصريحه عقبه بسطر أنه منسوخ، فهو في الحقيقة يلعب على الحبلين - كما يقال -؛ فإنه ساق هذا الأثر ليضرب أمر النبي - ﷺ - بالوضع على الركب، ثم ضرب\n_________\n(١) ثم رأيته قد ذكره (ص ١٥٤) مستدلا به على مد الظهر والعنق في الركوع، وصححه، فثبت أن تجاهل دلالته على وجوب الوضع المشار إليه تعصبا لمذهبه على أمر النبي - ﷺ -! وكفى بذلك ضلالا!!","vol":"9","page":144},{"text":"عجزه لمخالفته لأمر النبي بالوضع على الركب في حديث سعد الصحيح، وتأوله (ص ١٤٨) بأنه ليس للوجوب، واستدل على ذلك بأمور يطول الكلام عليها منها هذا الأثر، ولما كان يعلم - إن شاء الله - أن حديث المسيء صلاته يبطل هذا التأويل تجاهله! ولو كان صادقًا في تأليفه \"صحيحه\" لأخذ به واستراح من هذا الأثر الواهي.\nوقد روى عبد الرزاق في \"مصنفه\" (٢/ ١٥٢-١٥٣) من طريق إسرائيل، عن أبي إسحاق نفسه، عن علقمة والأسود: أنهما صليا وراء عمر ووضع يديه على ركبتيه قالا: وطبقنا، قال عمر: ما هذا؟ فأخبرناه بفعل عبد الله - يعني ابن مسعود - قال:\n\"ذاك شيء كان يفعل ثم ترك\".\nفهذا من صحيح حديث أبي إسحاق أولى من أثره الواهي عن علي.\nوقد روى ابن أبي شيبة (١/ ٢٤٥) بسند ضعيف عن علي قال:\n\"إذا ركعت فضع كفيك على ركبتيك ... \".\nومن ذلك أيضًا لما ذكر حديث مسلم عن أبي سعيد ﵁ في قراءة النبي - ﷺ - في الظهر، وذكر منه ما كان يقرأ في الركعتين الأوليين، لم يذكر تمامه، ونصه:\n\"وفي الأخريين قدر خمس عشرة آية\".\nأي في كل ركعة كما قال الشوكاني وغيره، وترجم له البيهقي في \"سننه\" بقوله (٢/ ٦٣): \"باب من استحب قراءة السورة بعد الفاتحة في الأخريين\".\nوإنما أسقط السقاف هذه الجملة من الحديث تقليدًا منه لما عليه الشافعية؛ على","vol":"9","page":145},{"text":"الأصح من القولين عندهم كما في \"المجموع\" (٣/ ٣٨٦-٣٨٧)؛ مع أن الإمام الشافعي نص في \"الأم\" على الاستحباب (٣/ ٣٨٧)، وذكر له البيهقي بعض الآثار عن أبي بكر ﵁ وغيره، مما يدل على أن هذه القراءة سنة معروفة عند السلف ﵃، ومع ذلك أسقط السقاف هذا الحديث من \"صحيحه\" المزعوم!\nوكذلك فعل بحديث أبي هريرة في سجود النبي - ﷺ - في الصلاة سجدة التلاوة إذا قرأ سورة (إذا السماء انشقت)، مع أنه ثابت في \"الصحيحين\" كما قال النووي في \"المجموع\" (٤/ ٦٢-٦٣)، ومع ذلك مر عليه النووي في \"شرح مسلم\"، فلم يتكلم حوله بما فيه من شرعية سجود التلاوة في الصلاة في هذه السورة! بخلاف الحافظ ﵀ كما يأتي، وقال ابن عبد البر في \"التمهيد\" (١٩/ ١٢٢):\n\"هذا حديث صحيح، لا يختلف في صحة إسناده، وفيه السجود في (إذا السماء انشقت) في الفريضة، وهو مختلف فيه، وهذا الحديث حجة لمن قال به، وحجة على من خالفه\".\nونقل الحافظ (٢/ ٥٥٦) عنه أنه قال:\n\"وأي عمل يدعى مع مخالفة النبي - ﷺ - والخلفاء الراشدين بعده؟ \".\nيشير بذلك إلى الرد على مالك ﵀؟ وعلى من وافقه من الشافعية، ومنهم ذاك \"الرويبضة\" المحروم من اتباع سنة النبي - ﷺ - على خلاف عنوان كتابه؛ الذي لم يورد فيه حديث أبي هريرة هذا فيما يسن أن يقرأ في صلاة العشاء (ص ١٣٧)، بل إنه أبطله بجهالة بالغة، فقال في الصفحة التي بعدها:\n\"اعلم أنه لا يجوز للمصلي أن يقصد قراءة آيات فيها آية سجدة ليسجد في","vol":"9","page":146},{"text":"الصلاة سجود التلاوة،لأنه بذلك يكون قد تعمد زيادة ركن في الصلاة؛ وهو السجود، وهذا يبطلها\"!\nثم استثنى من ذلك قراءة سورة السجدة صباح الجمعة، ثم عقب على ذلك بأنه لا يجوز أن يقرأ سورة أخرى فيها آية سجود كسورة (اقرأ باسم ربك)، ومن فعل ذلك بطلت صلاته!\n<span data-type=\"title\" id=toc-4150>٤١٣٩ </span>- (لقد رأيتني مع النبي - ﷺ - وحضرت الصلاة: صلاة العصر، وقد أتينا موضعًا يقال له: نخلة - أحسبه قال -: نريد أن نصلي، فقال لنا أبو طالب - ونظر إلينا -: يا ابن أخي! ماتصنعون؟ فقلنا: نصلي، فدعاه النبي - ﷺ - إلى الإسلام، فقال: إن الذي تدعو إليه لحسن، ولكن والله يا ابن أخي! لا تعلوني استي أبدًا. فضحكت من قوله) .\nضعيف جدًا\nأخرجه الطيالسي (١٨٨)، وأحمد (١/ ٩٩)، والبزار في مسنده \"البحر الزخار\" (٢/ ٣١٩/ ٧٥١) والسياق له من طريق يحيى بن سلمة ابن كهيل عن أبيه قال: سمعت حبة العرني يقول:\nرأيت علي بن أبي طالب يخطب، فضحك ضحكًا، فعجبنا من ضحكه، فلما نزل قلنا: يا أمير المؤمنين! لقد ضحكت ضحكًا على المنبر، فمم ضحكت؟ قال:\nذكرت أبا طالب، لقد رأيتني ... الحديث. وقال البزار:\n\"لا نعلمه يروى إلا عن علي، ولا رواه عن حبة إلا سلمة بن كهيل، وقد روى شعبة عن سلمة بن كهيل عن حبة عن علي قال:","vol":"9","page":147},{"text":"أول صلاة صلينا مع رسول الله - ﷺ - العصر. فرواه شعبة مختصرًا\".\nقلت: يحيى هذا؛ قال الحافظ:\n\"متروك، وكان شيعيًا\".\nوتناقض فيه ابن حبان؛ كما بينته في \"تيسير الانتفاع\"، ولا تغتر بقول الهيثمي في \"مجمع الزوائد\" (٩/ ١٠٢) بعد أن ساقه بنحو ما تقدم بزيادة لأحمد:\n\"تعجبًا لقول أبيه، ثم قال: اللهم! لا أعترف [أن] عبدًا [لك] من هذه الأمة عبدك قبلي غير نبيك. (ثلاث مرات)، لقد صليت قبل أن يصلي الناس سبعًا\".\nقال الهيثمي:\n\"رواه أحمد، وأبو يعلى باختصار، والبزار، والطبراني في \"الأوسط\"، وإسناده حسن\".\nقلت: لا يغرنك هذا التحسين؛ فإنه يعني رواية الطبراني، وهو من تسامحه أو تساهله في التعبير؛ فإن الحديث في \"أوسط الطبراني\" (٢/ ٤٤٤/ ١٧٦٧ - ط) عن عمرو بن هاشم الجنبي، عن الأجلح، عن سلمة بن كهيل، عن حبة، عن علي قال:\nاللهم! إنك تعلم أنه لم يعبد ك أحد من هذه الأمة بعد نبيها - ﷺ - قبلي، ولقد عبد تك قبل أن يعبدك أحد من هذه الأمة بست سنين\". وقال:\n\"لم يروه عن الأجلح إلا عمرو\".\nقلت: وهو ضعيف؛ قال الحافظ:\n\"لين الحديث، أفرط فيه ابن حبان\".","vol":"9","page":148},{"text":"قلت: لكنه لم يتفرد به؛ فقال أبو يعلى في \"المسند\" (١/ ٣٤٨/ ٤٤٧): حدثنا أبو هاشم الرفاعي: حدثنا محمد بن فضيل: حدثنا الأجلح به؛ إلا أنه قال:\n\"خمس سنين، أو سبع سنين\".\nوتابعه شعيب بن صفوان، عن الأجلح بلفظ:\n\"سبع سنين\" بدون شك.\nأخرجه الحاكم (٣/ ١١٢) ساكتًا عنه.\nوشعيب بن صفوان؛ قال الحافظ:\n\"مقبول\" ورمز له أنه من رجال مسلم، فالحديث محفوظ عن الأجلح، وهو صدوق شيعي عند الحافظ، وقال الذهبي في \"المغني\":\n\"شيعي لا بأس بحديثه، ولينه بعضهم، وقال الجوزجاني: الأجلح تغير\".\nقلت: فهو علة هذا المتن، أو حبة بن جوين؛ فإنه كان غاليًا في التشيع مع كونه صدوقًا له أغلاط كما قال الحافظ. وقال الذهبي في \"المغني\" أيضًا:\n\"من الغلاة، حدث أن عليًا كان معه بـ (صفين) ثلاثون (في \"الميزان\": ثمانون) بدريًا، قال السعدي: غير ثقة\".\nوقد أبطل الذهبي الحديث من حيث متنه متعقبًا سكوت الحاكم عليه، فقال:\n\"قلت: وهذا باطل؛ لأن النبي - ﷺ - من أول ما أوحي إليه - آمن به حديجة، وأبو بكر، وبلال، وزيد؛ مع علي؛ قبله بساعات، أو بعده بساعات، وعبد وا الله مع نبيه، فأين السبع سنين؟! ولعل السمع أخطأ، فيكون أمير المؤمنين قال \"عبد ت الله ولي سبع سنين\" ولم يضبط الراوي ما سمع. ثم حبة شيعي جبل!","vol":"9","page":149},{"text":"قد قال ما يعلم بطلانه؛ من أن عليًا شهد معه صفين ثمانون بدريًا! وذكره أبو إسحاق الجوزجاني فقال: هو غير ثقة. وقال الدارقطني وغيره: ضعيف. وشعيب والأجلح متكلم فيهما\".\nقلت: شعيب بريء منه؛ لأنه متابع من اثنين كما تقدم، ويغلب على الظن أن التهمة أو الخطأ ينصب على الأجلح؛ لأنه قد خالفه شعبة، فرواه عن سلمة به مختصرًا جدًا بلفظ:\nأنا أول رجل صلى مع رسول الله - ﷺ -.\nأخرجه أحمد (١/ ١٤١): حدثنا يزيد: أنبأنا شعبة به.\nوقال الهيثمي (٩/ ١٠٣):\n\"رواه أحمد، ورجاله رجال الصحيح غير حبة العرني، وقد وثق\". ومن طريق يزيد - وهو ابن هارون - رواه ابن سعد (٣/ ٢١) .\nقلت: فقول الشيخ أحمد شاكر في تعليقه على \"المسند\" (٢/ ٢٨٢):\n\"إسناده صحيح\".\nليس كما ينبغي، لا سيما وقد خولف يزيد - وهو ابن هارون -، فقال البزار (٧٥٢): حدثنا محمد بن المثنى قال: أخبرنا وهب بن جرير قال: أخبرنا شعبة بلفظ:\nأول صلاة صلينا مع رسول الله - ﷺ - العصر.\nلكن خالفه موافقًا ليزيد جمع من الثقات، فقال ابن سعد: أخبرنا يزيد بن هارون وسليمان أبو داود الطيالسي، قالا: أخبرنا شعبة به. وقال ابن أبي شيبة (١٢/ ٦٥/ ١٢١٣٤): حدثنا شبابة قال: حدثنا شعبة به. فاللفظ الأول هو المحفوظ عن شعبة.","vol":"9","page":150},{"text":"وله فيه إسناد آخر أصح، فقال الطيالسي (٩٣/ ٦٧٨):\nحدثنا شعبة قال: أخبرني عمرو بن مرة قال: سمعت أبا حمزة، عن زيد بن أرقم قال:\n\"أول من صلى مع رسول الله - ﷺ - علي\".\nوأخرجه الترمذي (٣٧٣٥)، والحاكم (٣/ ١٣٦)، وأحمد (٤/ ٣٦٨،٣٧٠)، وابن سعد أيضًا، والطبراني في \"الأوائل\" (٧٩/ ٥٣) ولفظه كالترمذي وغيره:\n\"أول من أسلم..\". وزاد:\n\"قال عمرو بن مرة: فذكرت ذلك لإبراهيم النخعي فأنكره، وقال: أول من أسلم أبو بكر الصديق\". وقال:\n\"حديث حسن صحيح\". وقال الحاكم:\n\"صحيح الإسناد، وإنما الخلاف في هذا الحرف أن أبا بكر كان أول الرجال البالغين إسلامًا، وعلي بن أبي طالب تقدم إسلامه على البلوغ\".\nوأقره الذهبي.\nقلت: وهذا في الرجال، وإلا؛ فخديجة ﵂ أسبقهم إسلامًا كما في حديث ابن عباس الطويل في \"المسند\" (١/ ٣٣٠-٣٣١)، ومن طريقه الحاكم (٣/ ١٣٧-١٣٩)، وهو في فضل علي ﵁. وفيه:\n\"وكان أول من أسلم من الناس بعد خديجة\".\nوقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.","vol":"9","page":151},{"text":"وقد انقلب حديث عمرو بن مرة هذا على بعض الرواة؛ فأخرجه الطبراني في \"الأوسط\" (٣/ ٢٢/ ٢٠٣١) من طريق غالب بن عبد الله بن غالب السعدي، عن سفيان بن عيينة عن مسعر، عن عمرو بن مرة به إلا أنه قال:\n\"أول من صلى مع النبي - ﷺ - أبو بكر\".\nوقال الطبراني:\n\"لم يروه عن سفيان غير هذا الشيخ غالب، وخالف شعبة؛ لأن شعبة رواه عن عمرو ... بلفظ: أول من صلى مع النبي - ﷺ -[علي] \".\nوأقول: الشيخ غالب هذا؛ مجهول كما قال ابن حزم، ولم يعرفه الهيثمي (٩/ ٤٣) .\nثم إن حديث الترجمة مما أورده ذاك السقاف في كتابه الذي أسماه بـ \"صحيح الصلاة\"؛ على ما أخبر به النبي - ﷺ - فيما صح عنه في بعض الأحاديث: \"يسمونها بغير اسمها\"! كما يدل على ذلك مجموعة من الأحاديث الصحيحة التي ضعفها أو أعرض عنها اتباعًا لهواه أو انتصارًا لمذهبه، وأحاديث أخرى احتج بها للغاية نفسها وهي ضعيفة، منها حديث الترجمة هذا، مقلدًا تخريج الهيثمي المتقدم؛ لجهله بأن تحسينه المذكور فيه لا يعني الحديث نفسه، وإنما مختصره الذي في \"أوسط الطبراني\" كما تقدم بيانه، فكن منه على حذر. ومنها أحاديث أخرى كثيرة سيأتي بيان بعضها. فانظر الحديث (٥٨١٦) و(٦٣٧٩) .\n<span data-type=\"title\" id=toc-4151>٤١٤٠ </span>- (إذا مات أحدكم فلا تحسبوه، وأسرعوا به إلى قبره، وليقرأ عند رأسه بفاتحة الكتاب، وعند رجليه بخاتمة البقرة في قبره) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٤٤٤/ ١٣٦١٣)،","vol":"9","page":152},{"text":"والبيهقي في \"الشعب\" (٧/ ١٦/ ٩٢٩٤) من طريق يحيى بن عبد الله البابلتي: أخبرنا أيوب بن نهيك الحلبي - مولى آل سعد بن أبي وقاص - قال: سمعت عطاء بن أبي رباح: سمعت عبد الله بن عمر: سمعت النبي - ﷺ - يقول: فذكره. وقال البيهقي:\n\"لم يكتب إلا بهذا الإسناد فيما أعلم، وقد روينا القراءة المذكورة فيه عن ابن عمر موقوفًا عليه\".\nقلت: وقال الهيثمي في \"المجمع\" (٣/ ٤٤):\n\"رواه الطبراني في \"الكبير\"، وفيه يحيى بن عبد الله البابلتي، وهو ضعيف\".\nوأقول: لقد شغل بإعلاله بهذا الضعيف عن إعلاله بمن هو أشد ضعفًا منه، وهو شيخه أيوب بن نهيك؛ قال الذهبي في \"المغني\":\n\"تركوه\".\nوقد أشار إلى هذا الحافظ حين ساق له حديثًا آخر غير هذا في \"اللسان\" سيأتي برقم (٥٠٨٧)، وذكره من مناكيره عقب عليه بقوله:\n\"ويحيى ضعيف، لكنه لا يحتمل هذا\".\nوهذا من دقة نقده رحمه الله تعالى.\nوأما الأثر الذي أشار إليه البيهقي ﵀؛ فهو مع كونه موقوفًا ففيه عبد الرحمن بن العلاء بن اللجلاج؛ وهو مجهول؛ كما حققته في \"أحكام الجنائز\" (ص ١٩٢)، وقول الهيثمي في \"المجمع\" (٣/ ٤٤):\n\"رواه الطبراني في \"الكبير\"، ورجاله موثقون\".","vol":"9","page":153},{"text":"فهو مما لا ينافيه، بل هو يشير إلى جهالته؛ لأن \"موثقون\" غير \"ثقات\" عند من يفهم الهيثمي واصطلاحه، وهو يعني أن بعض رواته توثيقه لين، وهو يقول هذا في الغالب فيما تفرد بتوثيقه ابن حبان، ولا يكون روى عنه إلا راو واحد، وهذا هو الواقع في عبد الرحمن هذا كما هو مبين هناك، وقد جهل هذه الحقيقة بعض أهل الأهواء؛ فقال الشيخ عبد الله الغماري في رسالته: \"إتقان الصنعة\" (ص ١١٠) معقبًا على قول الهيثمي \"موثقون\" ومعتمدًا عليه:\n\"قلت: فإسناده حسن\"!\nوجعله من أدلة القائلين بوصول القراءة إلى الميت، ولا يخفى فساده! ثم أتبعه بحديث الترجمة ساكتًا عنه، متجاهلًا تضعيف الهيثمي لراويه البابلتي، وهو على علم به؛ لأنه منه نقل أثر ابن اللجلاج المذكور آنفًا. ثم ادعى اختلاف آخر الحديث عند الطبراني عنه عند البيهقي، وهو خلاف الواقع.\nوقد ستر عليه ظله المقلد له: السقاف؛ فإنه لم يذكر الحديث بتمامه حتى لا يخالف شيخه! انظر ما أسماه بـ \"صحيح صفة النبي - ﷺ -\" (ص ٢٤٣) .\nهذا أولًا.\nوثانيًا: إنه قال:\n\"قلت: وهو حديث حسن، وحسنه شيخنا ... قلت: بل هو حديث صحيح، احتج به ابن معين كما في \"تهذيب الكمال\" للمزي (٢٢/ ٥٣٧-٥٣٨) والإمام أحمد وعلي بن موسى الحداد؛ كما روى ذلك الخلال. وفي معناه حديث آخر ضعيف الإسناد إلا أنه حسن بهذا الشاهد ... \". ثم ذكر حديث الترجمة إلى قوله: \"فاتحة الكتاب\" دون تتمته؛ حتى لا يظهر بمظهر المخالف لشيخه كما ذكرت آنفًا!","vol":"9","page":154},{"text":"وأقول: في هذا الكلام غير قليل من الأضاليل والأكاذيب، وهاك البيان:\nالأول: ما عزاه لـ \"التهذيب\"؛ فإنه ليس فيه ما زعمه من الاحتجاج؛ فإن نصه فيه:\n\"وقال عباس الدوري: سألت يحيى بن معين عن القراءة عند القبر؟ فقال: حدثنا مبشر بن إسماعيل الحلبي عن عبد الرحمن بن العلاء بن اللجلاج ... \"\nقلت: فذكر الأثر. فليتأمل القارىء كيف حرف جواب ابن معين للسائل إلى الاحتجاج بما روى له بالإسناد لينظر فيه؟!\nالثاني: ما عزاه لأحمد؛ منكر لسببين:\nأحدهما: أن شيخ الخلال فيه الحسن بن أحمد الوراق؛ لا يعرف.\nوالآخر: أنه مخالف لما رواه أبو داود قال:\n\"سمعت أحمد سئل عن القراءة عند القبر؟ فقال: لا\".\nوهو مذهب جمهور السلف كأبي حنيفة ومالك، وقال هذا:\n\"ما علمت أحدًا يفعل ذلك\".\nفكيف مع هذا كله يكون هذا العزو لأحمد، بل وأثر ابن عمر نفسه صحيحًا؟!\nالثالث: ما عزاه لعلي بن موسى الحداد، يقال فيه ما قلنا في الذي قبله؛ لأن الراوي عنه هو الوراق المذكور آنفًا، بل وزيادة؛ وذلك؛ لأن الحداد هذا غير معروف في الرواة فضلًا عن العلماء، فكيف جاز لذاك السقاف أن يقرنه مع الإمامين ابن معين وأحمد، ولا يعرف إلا في رواية الخلال هذه؛ لولا الهوى والإضلال!","vol":"9","page":155},{"text":"الرابع: قوله: \"حديث حسن\" يناقض قوله: \"بل هو حديث صحيح\"؛ لأن الأول - وهو قول شيخه الغماري كما تقدم - إنما يعني في اصطلاح العلماء أنه حسن لغيره، وهو حديث الترجمة، ولذلك ذكره عقبه، ولولا ذاك لقال: حسن الإسناد، كما لا يخفى على النقاد. وإذا كان الأمر كذلك، فاحتجاج ابن معين به وغيره لو صح عنهم - ولم يصح كما تقدم - لا يكون دليلًا على أنه صحيح؛ لأن الحسن يحتج به أيضًا عند العلماء.\nفماذا يقول القراء الكرام فيمن يتكلف ما سبق في سبيل تقوية حديث واه جدًا، مع مخالفته لما عليه جماهير العلماء من القول بكراهة قراءة القرآن عند القبور كما هو مشروح في الكتاب السابق: \"أحكام الجنائز\"؟! فليرجع إليه من شاء الزيادة.\n<span data-type=\"title\" id=toc-4152>٤١٤١ </span>- (كان يصلي في السفر ركعتين، قالت عائشة: كان في حرب، وكان يخاف، هل تخافون أنتم؟!) .\nباطل\nأخرجه ابن جرير الطبري في \"التفسير\" (٥/ ١٥٥) قال: حدثني أبو عاصم عمران بن محمد الأنصاري، قال: حدثنا عبد الكبير بن عبد المجيد، قال: حدثني عمر بن عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق قال: سمعت أبي يقول: سمعت عائشة تقول في السفر:\nأتموا صلاتكم. فقالوا: إن رسول الله - ﷺ -[كان] يصلي في السفر ركعتين، فقالت: إن رسول الله - ﷺ - كان ... الحديث.\nقلت: وهذا إسناد ضعيف، ومتن منكر؛ بل باطل؛ عمران هذا؛ لم يوثقه غير ابن حبان، ولا وجدته عند غيره (٨/ ٤٩٩) . وقال:","vol":"9","page":156},{"text":"\"يروي عن مالك بن سعير بن الخمس، حدثنا عنه محمد بن أحمد بن علي الحواري بـ (الوصل) \".\nوعمر بن عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصديق؛ لم أجد له ذكرًا في شيء من كتب الرجال التي عندي، ولا ذكره ابن حجر في الرواة عن أبيه من \"التهذيب\" (٦/ ١١)، وإنما ذكر ابنيه عبد الرحمن ومحمدًا، الأمر الذي يدل على أنه غير معروف، مع أنه يحتمل أن \"عمر\" محرف \"محمد\"؛ لقرب الشبه بينهما. والله أعلم.\nوأما بطلان متنه؛ فهو ظاهر جدًا لمن عرف سيرة النبي - ﷺ - واستمراره في قصر الصلاة في كل أسفاره، حتى في حجة الوداع؛ كما قال وهب بن حارثة ﵁:\n\"صلى بنا النبي - ﷺ - آمن ما كان بمنى ركعتين\".\nرواه البخاري (١٠٨٣)، وغيره.\nولا أدل على ذلك من حديث يعلى بن أمية قال:\nقلت: لعمر بن الخطاب: (ليس عليكم جناح أن تقصروا من الصلاة إن خفتم أن يفتنكم الذين كفروا) فقد أمن الناس؟ فقال: عجبت مما عجبت منه، فسألت رسول الله - ﷺ - عن ذلك؟ فقال:\n\"صدقة تصدق الله بها عليكم، فاقبلوا صدقته\".\nرواه مسلم وغيره، وهو مخرج في \"صحيح أبي داود\" (١٠٨٣) .\nبل قد صح عن عائشة نفسها ما يؤكد بطلانه؛ فقد روى البيهقي في \"سننه\" (٣/ ١٤٣) عن جماعة من الثقات قالوا: حدثنا وهب بن جرير: حدثنا شعبة، عن هشام","vol":"9","page":157},{"text":"ابن عروة، عن أبيه، عن عائشة ﵂: أنها كانت تصلي في السفر أربعًا. فقلت لها: لو صليت ركعتين؟ فقالت: يا ابن أختي! إنه لا يشق علي.\nوهذا إسناد صحيح كما قال الحافظ في \"الفتح\" (٢/ ٥٧١)، وأشار في أعلى الصحيفة المذكورة إلى بطلان حديث الترجمة، وهو واضح جدًا لما ذكرته آنفًا، بخلاف هذا؛ فإنه يتعلق برأي لها، والعبرة بروايتها وليس برأيها.\nوقد صح عنها أنه - ﷺ - كان يصلي في السفر ركعتين في غير ما حديث، كما صح عنها قولها: \"فرضت الصلاة ركعتين ركعتين في الحضر والسفر، فأقرت صلاة السفر، وزيد في صلاة الحضر\"، ومعناه في \"الصحيحين\"، وهو مخرج في \"صحيح أبي داود\" (١٠٨٢) .\nوقد أنكر هذه الحقائق كلها ذاك السقاف المقلد الغماري فيما أسماه بـ \"صحيح صلاة النبي - ﷺ - ... \" وكان الأحرى به أن يسميه بـ \"صحيح صلاة الشافعي\" بل \"الشافعية\" لكثرة اعتماده عليهم، ولو فعل لما صدق، ولبيان ذلك مجال آخر، والغرض هنا أنه صرح (ص ٢٧٥) أن قصر الصلاة في السفر رخصة جائزة، لا واجبة ولا مستحبة! واستدل بهذا الحديث الباطل؛ بل قال: \"سنده حسن\"! وهذا مما لا يقوله إلا جاهل لم يشم رائحة هذا العلم، أو مقلد مكابر متجاهل، كما أنه استدل بآية القصر المذكورة في حديث عمر، فلم يعرج عليه ولا دندن حوله، ولم يقبل صدقة الله المذكورة فيه، وأخشى ما أخشاه أن يكون ضعيفًا عنده لمخالفته لقوله المذكور، كما ضعف شيخه الغماري حديث \"الصحيحين\" عن عائشة الذي أشرت إليه آنفًا لتصريحه بفرضية القصر، وقد أشرت إلى ذلك في \"تمام المنة\" (٣١٩)، ورددت عليه مفصلًا في المجلد السادس من \"الصحيحة\" (٢٨١٤)، وهو","vol":"9","page":158},{"text":"تحت الطبع، وسيكون بين يدي القراء قريبًا إن شاء الله تعالى (١) .\n<span data-type=\"title\" id=toc-4153>٤١٤٢ </span>- (إن يأجوج ومأجوج من ولد آدم، وإنهم لو أرسلوا إلى الناس لأفسدوا عليهم معايشهم، ولن يموت منهم أحد إلا ترك من ذريته ألفًا فصاعدًا، وإن من ورائهم ثلاث أمم: تاويل، وتاريس، ومنسك) .\nمنكر\nأخرجه الطيالسي في \"مسنده\" (٢٢٨٢)، ومن طريقه الطبراني كما في \"نهاية ابن كثير\" (١/ ١٨٥): حدثنا المغيرة بن مسلم - وكان صدوقًا مسلمًا - قال: حدثنا أبو إسحاق، عن وهب بن جابر، عن عبد الله بن عمرو مرفوعًا.\nقلت: المغيرة هذا؛ هو القسملي، وهو صدوق كما قال الطيالسي، وقد تابعه زياد بن خيثمة؛ وهو ثقة، أخرجه من طريقه الطبراني في \"المعجم الأوسط\" (٢/ ٢٤٤/ ١/ ٨٧٦٢)، وقال الهيثمي في \"المجمع\" (٨/ ٦):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، ورجاله ثقات\"!\nكذا قال، وفيه علتان:\nالأولى: جهالة وهب بن جابر، ولم يوثقه غير ابن حبان (٥/ ٤٨٩)، ولم يذكر له راويًا غير أبي إسحاق هذا؛ وهو السبيعي، ولذا قال الذهبي فيه:\n\"قال ابن المديني: \"مجهول\". قلت: لا يكاد يعرف، تفرد عنه أبو إسحاق\".\nقلت: ولذلك أشار في \"الكاشف\" إلى تليين توثيق ابن حبان إياه - وهو عمدة الهيثمي! - بقوله:\n\"وثق\".\n_________\n(١) وقد طبع، والحمد لله الذي بنعمته تتم الصالحات. (الناشر) .","vol":"9","page":159},{"text":"والعلة الأخرى: اختلاط أبي إسحاق، وقد اختلف عليه في إسناده، فراوه الثقتان المذكوران كما تقدم. وخالفهما زيد بن أبي أنيسة فقال: عن أبي إسحاق، عن عمرو بن ميمون الأودي، عن ابن مسعود مرفوعًا به.\nأخرجه ابن حبان (١٩٠٧ - موارد) .\nقلت: وزيد بن أبي أنيسة ثقة من رجال الشيخين، وقد خالف في موضعين: أحدهما: جعله من مسند ابن مسعود، وهو عندهما من مسند ابن عمرو، والآخر: سمى تابعيه عمرو بن ميمون - وهو ثقة - وعندهما: وهب بن جابر المجهول.\nويغلب على الظن أن هذا الاضطراب إنما هو من تخاليط أبي إسحاق، حدث به في اختلاطه.\nثم تكشفت لي علة ثالثة؛ وهي الوقف والاختصار في المتن، فقال شعبة: عن أبي إسحاق، عن وهب بن جابر، عن عبد الله بن عمرو قال:\n\"إن من بعد يأجوج ومأجوج لثلاث أمم لا يعلم عدتهم إلا الله: تاويل، وتاريس، ومنسك\".\nأخرجه أبو عمرو الداني في \"الفتن\" (ق ١٤١/ ١) من طريقين عن محمد ابن يحيى، عن أبيه، عن عاصم بن حكيم، عن شعبة به.\nولعل هذه الرواية أصح مما تقدم؛ لما هو معروف أن شعبة روى عن أبي إسحاق قبل اختلاطه، لكن في الطريق إليه محمد بن يحيى، عن أبيه، ولم أعرفهما الآن. والله أعلم.\nوبالجملة؛ فمدار الحديث على أبي إسحاق، والأكثر على أن شيخه فيه وهب ابن جابر؛ وهو مجهول، فهو علة هذا الحديث. وقد سكت عنها الحافظ في","vol":"9","page":160},{"text":"\"تخريج الكشاف\" (٤/ ١٠٤/ ٣٢٩) ! وقد عزاه أيضًا لـ \"المستدرك\" عن عبد الله ابن عمرو رفعه: \"إن يأجوج ومأجوج ... \" إلخ، وهو فيه (٤/ ٤٩٠ و٥٠٠-٥٠١) مختصرًا ومطولًا، وابن جرير (١٧/ ٧٠) من طريق شعبة وغيره عن أبي إسحاق، وقال الحاكم:\n\"صحيح على شرط الشيخين\". ووافقه الذهبي، وقد ذهل عن جهالة وهب ابن جابر التي نقلتها عنه آنفًا، مع أنه ليس من رجال الشيخين.\nوذكر له الحافظ شاهدًا من رواية النسائي عن عمرو بن أوس، عن أبيه رفعه:\n\"إن يأجوج ومأجوج يجامعون ما شاؤوا، ولا يموت رجل منهم إلا ترك من ذريته ألفًا فصاعدًا\".\nوسكت عنه أيضًا! وكنت أود له أن يبدأ بذكر إسناد الحديث من حيث يمكن للباحث أن يكشف عن علته؛ إذ هو سكت عنها، لا سيما والحديث ليس في \"سنن النسائي الصغرى\" المتداولة بين الناس، وإنما هو في \"السنن الكبرى\" له (٦/ ٤٠٨) ومن طريق ابن عمرو بن أوس، عن أبيه، عن جده.\nفابن عمرو هو العلة؛ إذ إنه لا يعرف، فقد أورده الحافظ في \"باب من نسب إلى أبيه ... \" وقال:\n\"يقال: اسمه عبد الرحمن. تقدم في ابن أوس\".\nوهناك لما رجعت إليه لم أجده. وكذلك لم يذكره في أصله في \"التهذيب\"، وإنما أورده فيه في الباب المشار إليه (١٢/ ٣٠٥) مختصرًا:\n\"ابن عمرو بن أوس: هو عبد الرحمن\".\nهكذا لم يحل به إلى الأسماء، وإنما إلى أول الباب المذكور، لكنه قال:","vol":"9","page":161},{"text":"\"ابن أبي أوس الثقفي، يقال: اسمه عبد الرحمن، ويقال: هو ابن عمرو بن أوس\".\nوهو خلاصة ما في \"تهذيب المزي\" (٣٤/ ٤٢٥)، ولم يذكروا فيه جرحًا ولا تعديلًا، فهو مجهول، فهو علة هذا الإسناد. وقد عزاه الحافظ أيضًا في \"الفتح\" (١٣/ ١٠٩) لابن أبي حاتم وابن مردويه من طريق ابن عمرو هذا بزيادة في متنه وسكت عنه أيضًا! وقد أشار الحافظ ابن كثير في \"تفسيره\" (٣/ ١٠٤) إلى هذا الحديث ونحوه بقوله:\n\"وروى ابن أبي حاتم عن أبيه في ذلك أحاديث غريبة لا تصح أسانيدها\".\nولهذا؛ قال في \"النهاية\" (١/ ١٨٤):\n\"يأجوج ومأجوج ناس من الناس، يشبهون الناس كأبناء جنسهم من الأتراك المخرومة عيونهم، الزلف أنوفهم، الصهب شعورهم، على أشكالهم وألوانهم، ومن زعم أن منهم الطويل الذي كالنخلة السحوق أو أطول، ومنهم القصير الذي هو كالشيء الحقير، ومنهم من له أذنان يتغطى بإحداهما، ويتوطى بالأخرى؛ فقد تكلف ما لا علم له به، وقال ما لا دليل عليه، وقد ورد في حديث: \"إن أحدهم لا يموت حتى يرى من نسله ألف إنسان\"، فالله أعلم بصحته\".\nوما أشار إليه ﵀ من الاختلاف في الطول والقصر وغيره؛ قد جاء فيه حديث، لكن إسناده مما لا يفرح به، بل هو موضوع، كما يأتي بيانه في الذي يليه.\nثم وجدت لحديث الترجمة شاهدًا آخر؛ فقال ابن جرير (١٧/ ٦٩): حدثني عصام بن رواد بن الجراح قال: حدثني أبي قال: حدثنا سفيان بن سعيد الثوري قال: حدثنا","vol":"9","page":162},{"text":"منصور بن المعتمر، عن ربعي بن حراش قال: سمعت حذيفة بن اليمان يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ يخشى أن يكون من تخاليط رواد أبي عصام، فقد قال الحافظ فيه:\n\"صدوق اختلط بأخرة؛ فترك، وفي حديثه عن الثوري ضعف شديد\".\nقلت: وهذا من حديثه عنه كما ترى.\nوابنه عصام؛ لينه الحاكم أبو أحمد، لكن قال أبو حاتم:\n\"صدوق\".\nوذكره ابن حبان في \"الثقات\" (٨/ ٢٢١)، فالعلة أبوه.\nثم رأيت له طريقًا أخرى عن حذيفة؛ عند الداني (ق ١٣٩/ ١) . وفيه من لم أعرفه.\nثم وقفت على تخريج الحديث من المعلقين على \"موارد الظمآن\" (٦/ ١٧٢-١٧٣)، فإذا فيه عجائب وغرائب؛ لأنهما لم يعربا عن رأيهما فيه صحة وضعفًا، فمن عادتهما تصدير الحديث بمرتبته وهنا صدراه بقولهما: \"رجاله ثقات\". ثم استمرا في الكلام فنقلا عن الحافظ أنه صححه وأقراه، فبهذا الاعتبار يمكن أن يقال عنهما: إنهما صححاه، لكنهما قبل ذلك أعلاه باختلاط أبي إسحاق!\nوأغرب من ذلك كله أنهما قالا:\n\"ويشهد له حديث عبد الله بن عمر عند الطيالسي ... \".\nوقد عرفت مما تقدم أنه من رواية أبي إسحاق المختلط، فجعلاه شاهدًا لنفسه!","vol":"9","page":163},{"text":"<span data-type=\"title\" id=toc-4154>٤١٤٣ </span>- (يأجوج أمة، ومأجوج أمة، كل أمة أربع مئة ألف، لا يموت الرجل حتى ينظر إلى ألف ذكر بين يديه من صلبه، كل قد حمل السلاح. قلت: يا رسول الله! صفهم لنا. قال:\nهم ثلاثة أصناف: صنف منهم أمثال الأرز. قلت: وما الأرز؟ قال: شجر بالشام، طول الشجرة عشرون ومئة ذراع في السماء، فقال رسول الله - ﷺ -: هؤلاء الذين لا يقوم لهم جبل ولا حديد.\nوصنف منهم يفترش بأذنه، ويلتحف بالأخرى، لا يمرون بفيل ولا وحش ولا جمل ولا خنزير إلا أكلوه، ومن مات منهم أكلوه، مقدمتهم بالشام، وساقتهم بخراسان، يشربون أنهار المشرق، وبحيرة طبرية) .\nموضوع\nأخرجه ابن عدي في \"الكامل\" (٦/ ١٦٩)، ومن طريقه ابن الجوزي في \"الموضوعات\" (١/ ٢٠٦)، والطبراني في \"المعجم الأوسط\" (١/ ٢٢٧/ ١/ ٤٠١٢)، والواحدي في \"التفسير\" (ق ١٩٣/ ١)، والحافظ عبد الغني المقدسي في الثالث والتسعين من \"جزئه\" (٤٣/ ٢) من طريق يحيى بن سعيد العطار قال: أخبرنا محمد بن إسحاق، عن الأعمش، عن شقيق بن سلمة، عن حذيفة بن اليمان قال: سألت رسول الله - ﷺ - عن يأجوج ومأجوج؟ قال: فذكره. وقال الطبراني:\n\"لم يروه عن الأعمش إلا محمد بن إسحاق، ولا عنه إلا يحيى بن سعيد العطار\".\nقلت: وهو ضعيف؛ كما قال الهيثمي (٨/ ٦)، والحافظ في \"التقريب\".","vol":"9","page":164},{"text":"واتهمه بعضهم، ولذلك قال في \"الفتح\" (١٣/ ١٠٦):\n\"وهو ضعيف جدًا\".\nلكن شيخه أسوأ منه، وهو محمد بن إسحاق - وهو العكاشي -، وفي ترجمته ساقه ابن عدي في أحاديث أخرى له قال عقبها:\n\"كلها مناكير موضوعة\".\nووافقه ابن الجوزي، وقال:\n\"ومحمد بن إسحاق هو العكاشي؛ قال ابن معين: كذاب. وقال الدارقطني: يضع الحديث\".\nوقال الحافظ في \"الفتح\" عقب قوله المذكور آنفًا:\n\"ومحمد بن إسحاق؛ قال ابن عدي: ليس هو صاحب المغازي، بل هو العكاشي. قال: والحديث موضوع. وقال ابن أبي حاتم: منكر. قلت: لكن لبعضه شاهد صحيح، أخرجه ابن حبان من حديث ابن مسعود رفعه ... \".\nقلت: فذكر الحديث الذي قبل هذا، وقد عرفت أنه لا يصح، وأن فيه ثلاث علل، فتذكر.\nوأما تعقب السيوطي في \"اللآلي\" (١/ ١٧٤) حكم ابن الجوزي بقوله:\n\"قلت: أخرجه ابن أبي حاتم وابن مردويه\".\nفهو مما لا يساوي شيئًا؛ فإنه يشير إلى أن ابن أبي حاتم التزم أن لا يورد في \"تفسيره\" موضوعًا، وهذا ليس على إطلاقه؛ فقد جاء فيه بعض الموضوعات كما نبهت على ذلك في غير ما موضع. أقول هذا تذكيرًا وتنبيهًا، وإلا؛ فقد عرفت مما","vol":"9","page":165},{"text":"نقلته آنفًا عن الحافظ عن ابن أبي حاتم أنه استنكر الحديث، وكيف لا؛ وهو القائل في ترجمته من \"الجرح\" (٣/ ٢/ ١٩٥):\n\"سمعت أبي يقول: هو كذاب، ورأى في كتابي ما كتب إلي هاشم بن القاسم الحراني [من] أحاديثه، فقال: هذه الأحاديث كذب موضوعة\".\nومنه تعلم أنه لا طائل تحت قول ابن عراق في \"تنزيه الشريعة\" (٢/ ٢٣٧):\n\"ورأيت بخط الشيخ تقي الدين القلقشندي على حاشية \"الموضوعات\" لابن الجوزي ما نصه: لم ينفرد به العكاشي إلا من حديث حذيفة، وقد رواه ابن حبان في \"صحيحه\" من حديث ابن مسعود رفعه..\".\nقلت: لا طائل تحته؛ لأنه تلخيص لكلام الحافظ والسيوطي، وقد عرفت الجواب عليه.\n<span data-type=\"title\" id=toc-4155>٤١٤٤ </span>- (جزاك الله - يا عائشة - خيرًا، ما سررت مني كسروري منك) .\nكذب موضوع\nأخرجه البيهقي في \"سننه\" (٧/ ٤٢٢-٤٢٣)، والخطيب في \"التاريخ\" (١٣/ ٢٥٢-٢٥٣)، ومن طريقه الحافظ المزي في \"التهذيب\" (٢٨/ ٣١٩-٣٢٠) من طريق محمد بن إسماعيل البخاري، قال: [حدثنا عمرو ابن محمد قال:] (١) حدثنا أبو عبيد ة معمر بن المثنى التيمي: حدثنا هشام بن عروة، عن أبيه، عن عائشة قالت:\nكنت قاعدة أغزل، والنبي - ﷺ - يخصف نعله، فجعل جبينه يعرق، وجعل عرقه يتولد نورًا، فبهت، فنظر إلي رسول الله - ﷺ -، فقال:\n_________\n(١) هذه الزيادة سقطت من \" التاريخ \"، واستدركتها من \" البيهقي \" و\" الحلية \" و\" المزي \"","vol":"9","page":166},{"text":"\"ما لك يا عائشة! بهت؟ \"\nقلت: جعل جبينك يعرق، وجعل عرقك يتولد نورًا، ولو رآك أبو كبير الهذلي لعلم أنك أحق بشعره. قال:\n\"وما يقول أبو كبير؟ \".\nقالت: قلت: يقول:\nومبرأ من كل غبر حيضة وفساد مرضعة وداء مغيل\nفإذا نظرت إلى أسرة وجهه برقت كبارق عارض المتهلل\nقالت: فقام النبي - ﷺ - وقبل بين عيني، وقال: فذكره.\nثم رواه الخطيب، وعنه المزي أيضًا من طريق أخرى عن البخاري: حدثنا عمرو ابن محمد بن جعفر به قال: بنحوه. وزاد:\n\"قال أبو ذر (يعني محمد بن محمد بن يوسف القاضي): سألني أبو علي صالح بن محمد البغدادي عن حديث أبي عبيد ة معمر بن المثنى أن أحدثه به؟ فحدثته به، فقال: لو سمعت هذا عن غير أبيك عن محمد لأنكرته أشد الإنكار؛ لأني لم أعلم قط أن أبا عبيد ة حدث عن هشام بن عروة شيئًا، ولكنه حسن عندي حين صار مخرجه عن محمد بن إسماعيل\".\nوأقول: لقد أشار المزي ﵀ إلى تضعيف هذا الحديث باستغرابه إياه، وحق له ذلك؛ فإن شيخ البخاري عمرو بن محمد بن جعفر نكرة لا يعرف، ليس له ذكر في شيء من كتب التراجم التي عندي، فمن الظاهر أنه غير معروف بالرواية، وإلا؛ لذكره البخاري في \"تاريخه\"، ثم ابن أبي حاتم في كتابه، أو على الأقل ابن حبان في \"ثقاته\"؛ الذي جمع فيه من الرواة ما فات من قبله، فهو","vol":"9","page":167},{"text":"بحق مصدر فريد في معرفة بعض الرواة المجهولين أو المستورين! فهو إذن آفة هذا الحديث.\nثم إن متن الحديث لوائح الوضع عليه ظاهرة عندي؛ إذ من غير المعقول أن يقول الرسول - ﷺ - لعائشة أو لغيرها من البشر الذين هداهم الله به، وله المنة بعد الله عليهم: \"ما سررت مني كسروري منك\"!\nزد على ذلك قصة تولد النور من عرقه - ﷺ - التي لا أصل لها في شيء من أحاديث خصائصه وشمائله - ﷺ -؛ حتى ولا في كتاب السيوطي \"الخصائص الكبرى\" الذي جمع فيه من الروايات ما صح وما لم يصح حتى الموضوعات!\nثم رأيت الحديث في \"الحلية\" (٢/ ٤٥-٤٦) من طريق البخاري أيضًا، لكنه نسب الشيخ فقال: \"عمرو بن محمد الزئبقي\"، فرجعت إلى \"أنساب السمعاني\"، فوجدت عنده في هذه النسبة:\n\"أبو الحسن أحمد بن عمرو بن أحمد البصري الزئبقي من أهل البصرة، حدث عن عبد ة بن عبد الله الصفار وأبي يعلى المنقري وابنه (!) . روى عنه محمد ابن علي الكاغدي وأحمد بن محمد الأسفاطي البصريان، وأبو القاسم الطبراني، وأما ابن المذكور هو محمد بن أحمد بن عمرو الزئبقي، حدث عن يحيى بن أبي طالب، روى عنه القاضي أبو عمر بن أثياقا البصري\".\nفهل هو أبو الحسن هذا تحرف اسمه (محمد) إلى (أحمد)؟ ذلك مما أستبعده؛ لأنه دون محمد في الطبقة. والله أعلم.\n<span data-type=\"title\" id=toc-4156>٤١٤٥ </span>- (نعم؛ فإنه دين مقضي. يعني: يستدين ويضحي) .\nمنكر\nأخرجه الدارقطني في \"السنن\" (٤/ ٢٨٣/ ٤٦)، ومن طريقه","vol":"9","page":168},{"text":"البيهقي (٩/ ٢٦٢) عن يعقوب بن محمد الزهري: حدثنا رفاعة بن هرير: حدثني أبي، عن عائشة ﵂ قالت:\nقلت: يا رسول الله! أستدين وأضحي؟ قال: فذكره. وقال الدارقطني عقبه:\n\"هذا إسناد ضعيف، وهرير هو ابن عبد الرحمن بن رافع بن خديج، ولم يسمع من عائشة، ولم يدركها\".\nوأقره البيهقي، وأقرهما النووي في \"المجموع\" (٨/ ٣٨٦)؛ إلا أنه قال:\n\"وضعفاه؛ قالا: وهو مرسل\".\nوهذا في اصطلاح المتأخرين يوهم خلاف الواقع؛ لأن المرسل هو - عندهم - قول التابعي: قال رسول الله - ﷺ -. وليس الأمر كذلك هنا كما ترى، فالصواب - أو الأولى - أن يقال: وهو منقطع.\nثم إن فيه علتين أخريين:\nإحداهما: رفاعة بن هرير؛ قال البخاري في \"التاريخ\" (٢/ ١/ ٣٢٤):\n\"سمع منه ابن أبي فديك، فيه نظر\".\nونقله عنه العقيلي (٢/ ٦٥)، ثم ابن عدي (٣/ ١٦١)، وارتضياه.\nوأورده ابن حبان في \"ضعفائه\"، وقال (١/ ٣٠٤):\n\"كان ممن يخطىء، وينفرد عن جده - يشير إلى حديثه الآتي بعده - بأشياء ليست محفوظة\".\nوالأخرى: يعقوب هذا؛ قال الحافظ:\n\"صدوق؛ كثير الوهم والرواية عن الضعفاء\".","vol":"9","page":169},{"text":"قلت: من الواضح جدًا أن هذا الحديث واه من حيث الرواية، ولكن يبدو لي أن معناه صحيح من حيث الدراية؛ فقد ثبت عن عائشة نفسها أنها قالت: قال رسول الله - ﷺ -:\n\"من حمل من أمتي دينًا، ثم جهد في قضائه، فمات ولم يقضه؛ فأنا وليه\".\nوإسناده صحيح، كما هو مبين في \"الصحيحة\" (٣٠١٧) .\nفقوله: \"فأنا وليه\"؛ أي: أقضي عنه، فهو مثل قوله في حديث الترجمة \"فإنه دين مقضي\". يعني من المدين عند الاستطاعة، أو من ولي الأمر عند العجز، كما في هذا الحديث الصحيح، فإن لم يقع ذلك كما هو مشاهد اليوم، أدى الله عنه يوم القيامة كما في حديث البخاري عن أبي هريرة مرفوعًا:\n\"من أخذ أموال الناس يريد أداءها أدى الله عنه ... \" الحديث. وهو مخرج في \"غاية المرام\" (٢٠٧/ ٣٥٢) .\nوفي حديث آخر من رواية ميمونة ﵂:\n\" ... إلا كان له من الله عون\".\nوهو مخرج في \"الصحيحة\" برقم (١٠٢٩) من ثلاث طرق عنها، وسكت الحافظ عنه في \"الفتح\" (٥/ ٥٤) مشيرًا إلى أنه قوي عنده.\nوالعون المذكور فيه يفسر بوجه من الوجوه الثلاثة التي فسرت بها حديث عائشة ﵂، وهكذا فالأحاديث يفسر بعضها بعضًا. ولذلك جاء عن بعض السلف أنه كان يستدين ابتغاء العون المذكور: ميمونة نفسها، ففي حديثها أنه كان يقال لها: ما لك وللدين ولك عنه مندوحة؟ فتذكر الحديث وتقول:","vol":"9","page":170},{"text":"فأنا ألتمس ذلك العون.\nوجاء مثله عن عبد الله بن جعفر ﵁، وتقدم في \"الصحيحة\" برقم (١٠٠٠) . وأما ما في رواية في حديث ميمونة بلفظ:\n\"إلا أداه الله عنه في الدنيا\".\nفقوله: \"في الدنيا\" ضعيف؛ في إسناده عمران بن حذيفة وهو مجهول، وقد وقع في \"الترغيب\" (٣/ ٣٣): \"عمران بن حصين\"، وهو خطأ فاحش، انقلب اسم التابعي المجهول إلى اسم الصحابي المشهور، فطاحت العلة، وظهر الحديث بمظهر الصحة، وليس كذلك، بل هي زيادة منكرة؛ لتفرد هذا المجهول بها دون سائر طرق الحديث.\n<span data-type=\"title\" id=toc-4157>٤١٤٦ </span>- (إنا لا نعبد الشمس ولا القمر، ولكنا نعبد الله ﵎) .\nمنكر\nأخرجه العقيلي في \"الضعفاء\" (٢/ ٦٥-٦٦) من طريق يعقوب ابن محمد الزهري قال: حدثنا رفاعة بن الهرير قال: حدثني جدي، عن أبيه قال:\nكنا مع النبي - ﷺ - في سفر، فنام عن الصبح حتى طلعت الشمس، ففزع الناس، فقال النبي ﵇: فذكره.\nأورده في ترجمة رفاعة هذا، وروى عن البخاري أنه قال فيه:\n\"فيه نظر\".\nقلت: ويعقوب الزهري ضعيف؛ كما تقدم في الحديث الذي قبله.\nوقال العقيلي عقب الحديث:","vol":"9","page":171},{"text":"\"وفي النوم عن الصلاة أحاديث جيدة الأسانيد، من غير هذا الوجه، ولا يحفظ: \"إنا لا نعبد شمسًا ولا قمرًا\" إلا في هذا الحديث\".\nويشير في أول كلامه إلى حديث أبي هريرة في قصة قفوله من غزوة خيبر ونومه هو وأصحابه عن صلاة الفجر، وقوله: \"من نسي الصلاة فليصلها إذا ذكرها..\" رواه مسلم وغيره، وهو مخرج في \"الإرواء\" (١/ ٢٩٢) .\n<span data-type=\"title\" id=toc-4158>٤١٤٧ </span>- (كنس المساجد؛ مهور الحور العين) .\nموضوع\nرواه ابن الجوزي في \"الموضوعات\"، وفي \"العلل المتناهية\" من حديث عبد الواحد بن زيد، عن الحسن، عن أنس بن مالك مرفوعًا. قال المناوي:\n\"وحكم ابن الجوزي بوضعه، وقال: فيه مجاهيل، وعبد الواحد بن زيد متروك\".\nقلت: وهو من الأحاديث الساقطة من كتاب \"اللآلىء المصنوعة\" للسيوطي، ومحله منه \"كتاب البعث\"، وإنما فيه (ص ٢٤٠ ج٢ طبع الأدبية) حديث أبي قرصافة، ذكره شاهدًا له؛ وقد سبق الكلام عليه برقم (١٦٧٥)، وأورده ابن عراق في \"تنزيه الشريعة\" (٢/ ٣٨٣ - كتاب البعث أيضًا - الفصل الثاني)، وذكر ما أعله به ابن الجوزي كما تقدم عن المناوي، وقال:\n\"وتعقب بأن له شاهدًا من حديث أبي قرصافة ... \"، ثم ذكره ولم يتكلم على إسناده بشيء، وهو مظلم كما سبق بيانه هناك! مع العلم بأن الحديث الضعيف لا يفيد الحديث الموضوع قوة؛ كما ذكر ذلك المناوي غير مرة.\nوإن من عجائب السيوطي وتناقضه؛ أنه أورد هذا الحديث في \"الجامع الصغير\" برواية (ابن الجوزي - عن أنس) !","vol":"9","page":172},{"text":"<span data-type=\"title\" id=toc-4159>٤١٤٨ </span>- (كيف أنت إذا بقيت في قوم علموا ما جهل هؤلاء، وهمهم مثل هم هؤلاء؟!) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١/ ٢٤٢) عن الضحاك بن يسار: حدثنا القاسم بن مخيمرة، عن معاذ بن جبل ﵁ أنه قال ليالي قدم من اليمن وسأله النبي - ﷺ -: \"كيف تركت الناس بعدك؟ \" قال: تركتهم لا هم لهم إلا هم البهائم. فقال النبي - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ الضحاك بن يسار هذا؛ أورده العقيلي في \"الضعفاء\" (ص ١٩٢) . وابن عدي في \"الكامل\" (٢٠٤/ ١)؛ ورويا عن ابن معين أنه قال:\n\"ضعيف\". وفي رواية لابن عدي عنه:\n\"يضعفه البصريون\". ثم قال ابن عدي:\n\"لا أعرف له إلا الشيء اليسير\".\nوضعفه آخرون، وأما ابن حبان فذكره في \"الثقات\". وقال أبو حاتم:\n\"لا بأس به\".","vol":"9","page":173},{"text":"<span data-type=\"title\" id=toc-4160>٤١٤٩ </span>- (كيف أنت صانع في (يوم يقوم الناس لرب العالمين) مقدار ثلاث مئة سنة من أيام الدنيا، لا يأتيهم خبر من السماء، ولا يؤمر فيهم بأمر؟ قال بشير الغفاري: المستعان الله. قال: إذا أنت أويت إلى فراشك فتعوذ بالله من كرب يوم القيامة وسوء الحساب) .\nضعيف\nأخرجه ابن جرير في \"التفسير\" (٣٠/ ٥٩)، وابن أبي حاتم، وابن","vol":"9","page":173},{"text":"مردويه من طريق عبد السلام بن عجلان قال: حدثنا أبو يزيد المدني، عن أبي هريرة: أن رسول الله - ﷺ - قال لبشير الغفاري: فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد السلام هذا؛ قال ابن أبي حاتم (٣/ ١/ ٤٦) عن أبيه:\n\"يكتب حديثه\".\nوأما ابن حبان فذكره في \"الثقات\" (٧/ ١٢٧)، ولكنه قال فيه:\n\"يخطىء ويخالف\".\nفلا أدري من كان هذا وصفه أهو بالثقات أولى أم بالضعفاء؟! وكثيرًا ما رأيت له من مثل هذا!\nثم إن قوله: \"مقدار ثلاث مئة سنة\" منكر؛ مخالف لبعض الأحاديث الصحيحة.\n<span data-type=\"title\" id=toc-4161>٤١٥٠ </span>- (الكافر يلجمه العرق يوم القيامة، حتى يقول: أرحني ولو إلى النار) .\nضعيف\nأخرجه الخطيب البغدادي في \"تاريخ بغداد\" (١٢/ ٢٧) عن علي ابن عبد الملك الطائي: حدثنا بشر بن الوليد: حدثنا شريك، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله، عن النبي - ﷺ - قال: فذكره.\nقلت: إسناده ضعيف؛ مسلسل بالعلل:\nالأولى: عنعنة أبي إسحاق - وهو السبيعي - واختلاطه.\nالثانية: سوء حفظ شريك؛ وهو ابن عبد الله القاضي.\nالثالثة: بشر بن الوليد وهو \"الكندي\" الفقيه؛ صدوق كان قد خرف.","vol":"9","page":174},{"text":"الرابعة: علي بن عبد الملك الطائي؛ مجهول الحال، وفي ترجمته ذكر الحديث الخطيب، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-4162>٤١٥١ </span>- (كنت بين شر جارين، بين أبي لهب وعقبة بن أبي معيط، إن كانا ليأتيان بالفروث فيطرحانها على بابي؛ حتى إنهم ليأتون ببعض ما يطرحونه من الأذى فيطرحونه على بابي) .\nموضوع\nأخرجه ابن سعد في \"الطبقات\" (١/ ٢٠١) قال: أخبرنا محمد ابن عمر: أخبرنا عبد الرحمن بن أبي الزناد، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا، وزاد:\n\"فيخرج به رسول الله - ﷺ - فيقول: يا بني عبد مناف! أي جوار هذا! ثم يلقيه بالطريق\".\nقلت: وهذا إسناد موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ كذبه الإمام أحمد وغيره.","vol":"9","page":175},{"text":"<span data-type=\"title\" id=toc-4163>٤١٥٢ </span>- (يقول الله ﵎: يا ابن آدم! واحدة لك، وواحدة لي، وواحدة فيما بيني وبينك، فأما التي لي: فتعبد ني لا تشرك بي شيئًا، وأما التي لك: فما عملت من شيء، أو من عمل؛ وفيتكه، وأما التي فيما بيني وبينك: فمنك الدعاء، وعلي الإجابة) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٧ - زوائده) عن صالح المري: حدثنا الحسن، عن أنس مرفوعًا، وقال البزار:\n\"تفرد به صالح المري\".\nقلت: وهو ابن بشير القاص الزاهد؛ وهو ضعيف كما في \"التقريب\". ومن","vol":"9","page":175},{"text":"طريقه أخرجه أبو يعلى (٢/ ٧٣٤) إلا أنه زاد خصلة رابعة؛ فقال:\n\"وأما التي بينك وبين عبادي فارض له ما ترضى لنفسك\".\nوأعله الهيثمي في \"المجمع\" (١/ ٥١) بتدليس الحسن أيضًا؛ وهو البصري.\nوذكره له شاهدًا من حديث سلمان ﵁ مرفوعًا نحوه؛ دون الخصلة الرابعة وقال:\n\"رواه الطبراني في \"الكبير\"، وفي إسناده حميد بن الربيع، وثقه غير واحد، لكنه مدلس، وفيه ضعف\".\nوقال في موضع آخر في \"الأدعية\" (١٠/ ١٤٩):\n\"رواه البزار عن حميد بن الربيع، عن علي بن عاصم، وكلاهما ضعيف، وقد وثقا\".\nقلت: حميد بن الربيع؛ فيه خلاف كبير، وقد كذبه بعضهم، فلا يصلح للاستشهاد به. والله أعلم.\nثم لينظر إلى عزو الهيثمي في الموضع الآخر الحديث للبزار؛ فإني لم أره في \"الأدعية\" من \"زوائده\"، على الرغم من أنه أشار إلى كونه فيه عقب حديث أنس في الموضع المشار إليه منه. والله أعلم.\n<span data-type=\"title\" id=toc-4164>٤١٥٣ </span>- (عمل الجنة الصدق، وإذا صدق العبد بر، وإذا بر آمن، وإذا آمن دخل الجنة، وعمل النار الكذب، وإذا كذب فجر، وإذا فجر كفر، وإذا كفر دخل، يعني: النار) .\nضعيف\nأخرجه أحمد (٢/ ١٧٦) عن ابن لهيعة: حدثني حيي بن عبد الله، عن أبي عبد الرحمن الحلبي، عن عبد الله بن عمرو: أن رجلًا جاء إلى النبي","vol":"9","page":176},{"text":"ﷺ فقال: يا رسول الله: ما عمل الجنة؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\n<span data-type=\"title\" id=toc-4165>٤١٥٤ </span>- (غير الضبع عندي أخوف عليكم من الضبع؛ أن الدنيا ستصب عليكم صبًا، فيا ليت أمتي لا تلبس الذهب) .\nضعيف\nأخرجه أحمد (٥/ ٢٦٨)، والبزار (٣٠٠٨) من طريق شعبة، عن يزيد بن أبي زياد، عن زيد بن وهب، عن رجل: أن أعرابيًا أتى النبي - ﷺ - فقال: يا رسول الله! أكلتنا الضبع. فقال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ يزيد بن أبي زياد - وهو الهاشمي مولاهم -؛ وهو ضعيف من قبل حفظه، وقد اضطرب في إسناده، فرواه شعبة عنه هكذا، ورواه زائدة وسفيان عنه، عن زيد بن وهب، عن أبي ذر، قال: قام أعرابي ... الحديث نحوه.\nأخرجه أحمد (٥/ ١٥٢-١٥٣،١٥٤-١٥٥،١٧٨) .","vol":"9","page":177},{"text":"<span data-type=\"title\" id=toc-4166>٤١٥٥ </span>- (الكرسي لؤلؤ، والقلم لؤلؤ، وطول القلم سبع مئة سنة، وطول الكرسي حيث لا يعلمه العالمون) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٣/ ١٧٩-١٨٠) عن الحسن بن سفيان: حدثنا عبد الواحد بن غياث: حدثنا عنبسة بن عبد الرحمن: حدثنا علاق، عن محمد بن علي ابن الحنفية، عن علي ﵁ قال: فذكره مرفوعًا. وقال:\n\"حديث غريب، تفرد به عنبسة عن علاق، ويعرف بأبي مسلم\".\nقلت: كذا الأصل، ولعل الصواب: ابن أبي مسلم؛ فإنه كذلك في \"التهذيب\" وغيره، وقال: \"ويقال: ابن مسلم\".","vol":"9","page":177},{"text":"قلت: وهو مجهول؛ لكن الراوي عنه عنبسة بن عبد الرحمن - وهو القرشي الأموي -؛ قال الحافظ:\n\"متروك، رماه أبو حاتم بالوضع\".\n(تنبيه): الحديث عزاه السيوطي في \"الجامع\" لـ \"الحسن بن سفيان، حل، عن محمد ابن الحنفية مرسلًا\". وأنت ترى أنه في \"الحلية\" ومن طريق الحسن ابن سفيان، عن محمد ابن الحنفية، عن علي - وهو ابن أبي طالب -، فهو متصل وليس بمرسل، ولذلك نسبه شارحه المناوي إلى الذهول العجيب! ويؤيده أن أبا الشيخ أخرج الحديث في \"العظمة\" (ق ٤٥/ ٢ مصورة المكتب) من طريق غسان ابن مالك: حدثنا عنبسة به موصولًا.\nوغسان هذا؛ وثقه أبو زرعة بروايته عنه، وقال أبو حاتم:\n\"ليس بقوي\".\n<span data-type=\"title\" id=toc-4167>٤١٥٦ </span>- (الكشر لا يقطع الصلاة، ولكن تقطعها القرقرة) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١١/ ٣٤٥) من طريق أحمد بن مهدي الأصبهاني: حدثنا ثابت بن محمد العابد: حدثنا سفيان الثوري، عن أبي الزبير، عن جابر مرفوعًا. وقال:\n\"تفرد بروايته أحمد بن مهدي، عن ثابت الزاهد، عن الثوري هكذا مرفوعًا. ورواه أبو أحمد الزبيري، عن الثوري موقوفًا\".\nثم ساقه بإسناده إلى الزبيري به موقوفًا. وتابعه وكيع: أخبرنا سفيان به.\nأخرجه الدارقطني في \"سننه\" (ص ٦٣) وقال:\n\"رفعه ثابت بن محمد عن سفيان\".","vol":"9","page":178},{"text":"قلت: وثابت هذا؛ ضعيف لسوء حفظه، ولذلك قال الخطيب في تمام كلامه السابق:\n\"وهكذا رواه علي بن ثابت وعبد الله بن وهب عن الثوري موقوفًا، ورفعه لا يثبت\".\n<span data-type=\"title\" id=toc-4168>٤١٥٧ </span>- (كيف أنت يا عويمر إذا قيل لك يوم القيامة: أعلمت أم جهلت؟ فإن قلت: علمت؛ قيل لك: فماذا علمت فيما علمت؟ وإن قلت: جهلت؛ قيل لك: فما كان عذرك فيما جهلت؛ ألا تعلمت؟) .\nضعيف\nرواه الخطيب في \"اقتضاء العلم العمل\" (رقم٥ - بتحقيقي)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٢١٧/ ١-٢)، وابن عساكر في \"التاريخ\" (١٩/ ٧٨/ ١) عن الحكم بن موسى: حدثنا الوليد، عن شيخ من كلب يكنى بأبي محمد: أنه سمع مكحولًا يحدث أن أبا الدرداء قال: فذكره مرفوعًا.\nقلت: وهذا سند ضعيف؛ فيه علتان:\nالأولى: أنأنة مكحول؛ فإنه مدلس.\nوالثانية: جهالة أبي محمد الكلبي، وفي ترجمته أورده ابن عساكر، ولم يذكر فيه جرحًا ولا تعديلًا. وقال الذهبي ثم العسقلاني:\n\"أبو محمد الشامي. روى حديثًا عن بعض التابعين منكرًا. قال الأزدي: كذاب\".\nقلت: فالظاهر أنه هذا.","vol":"9","page":179},{"text":"<span data-type=\"title\" id=toc-4169>٤١٥٨ </span>- (الكرم التقوى، والشرف التواضع، واليقين الغنى) .\nضعيف\nرواه ابن أبي الدنيا في \"اليقين\" (٢/ ٢) عن إسماعيل بن","vol":"9","page":179},{"text":"عياش، عن أبي يسار المكي، عن يحيى بن أبي كثير قال: قال رسول الله - ﷺ -. ومن طريقه رواه الشيخ إبراهيم الكوراني في \"ذيل ثبته\" (١٣/ ١) إلا أنه قال:\n\"أبي سنان المكي\".\nقلت: وهذا إسناد معضل ضعيف.\nيحيى بن أبي كثير؛ أكثر حديثه عن التابعين.\nوأبو يسار - أو سنان - المكي؛ لم أعرفه.\nوإسماعيل بن عياش؛ ضعيف في روايته عن الحجازيين، وهذه منها.\n<span data-type=\"title\" id=toc-4170>٤١٥٩ </span>- (كان آخر ما تكلم به - ﷺ -: جلال ربي الرفيع فقد بلغت، ثم قضى) .\nضعيف\nأخرجه الحاكم (٣/ ٥٧): أخبرنا أحمد بن كامل القاضي: حدثنا الحسين بن علي بن عبد الصمد البزاز الفارسي: حدثنا محمد بن عبد الأعلى: حدثنا المعتمر بن سليمان، عن أبيه، عن أنس ﵁: أن رسول الله - ﷺ - كان ... إلخ. وقال:\n\"صحيح الإسناد؛ إلا أن هذا الفارسي واهم فيه على محمد بن عبد الأعلى\".\nثم ساقه من طريق زهير وغيره عن سليمان التيمي به بلفظ:\n\"كان آخر وصية رسول الله - ﷺ - حين حضره الموت: الصلاة الصلاة. (مرتين)، وما ملكت أيمانكم، وما زال يغرغر بها في صدره وما يفيض بها لسانه\".\nوقال الحاكم:\n\"قد اتفقا على إخراج هذا الحديث\". قال الذهبي:\n\"قلت: فلماذا أوردته؟! \".","vol":"9","page":180},{"text":"وأقول: إنما أورده الحاكم لسببين: أن هذا هو لفظ حديث أنس، وأما الذي قبله فوهم من الحسين بن علي بن عبد الصمد البزاز الفارسي.\nقلت: ولم أجد له ترجمة.\nثم إن الحاكم قد وهم في قوله: إن الحديث متفق عليه. فليس هو في البخاري ولا في مسلم، وإنما رواه بعض أصحاب \"السنن\" كما يأتي بلفظ: \"كانت عامة وصيته ... \". وله شاهد بلفظ:\n\"كان آخر كلام رسول الله - ﷺ -: الصلاة الصلاة، اتقوا الله فيما ملكت أيمانكم\".\nأخرجه أبو داود (٢/ ٣٣٦)، وابن ماجه (٢/ ١٥٥)، والبخاري في \"الأدب المفرد\" (٢٥)، وأحمد (٢/ ٢٩ رقم٥٨٥) من طريق مغيرة، عن أم موسى، عن علي ﵁.\nورجاله ثقات رجال الشيخين غير أم موسى؛ قال الدارقطني:\n\"حديثها مستقيم يعتبر به\". وقال الذهبي:\n\"تفرد عنها مغيرة بن مقسم\". وفي التقريب:\n\"مقبولة\".\nثم المغيرة بن مقسم؛ كان يدلس.\nومن هذا تعلم أن قول الأستاذ أحمد محمد شاكر في تعليقه على \"المسند\": \"إسناده صحيح\"؛ غير صحيح، وغايته أن يكون حسنًا أو صحيحًا لغيره؛ فإن ما قبله يقويه، وله شاهد آخر يأتي: \"كان من آخر ... \".\n<span data-type=\"title\" id=toc-4171>٤١٦٠ </span>- (كان أعجب الشاة إليه مقدمها) .\nضعيف\nأخرجه البيهقي في \"السنن\" (١٠/ ٧) عن الأوزاعي، عن واصل","vol":"9","page":181},{"text":"ابن أبي جميل، عن مجاهد قال: فذكره مرفوعًا. وقال:\n\"هذا منقطع\".\nقلت: يعني مرسل. ثم قال:\n\"ورواه عمر بن موسى بن وجيه - وهو ضعيف -، عن واصل بن أبي جميل، عن مجاهد، عن ابن عباس ﵄ مرفوعًا به\".\nثم ساق إليه إسناده به، وقال:\n\"ولا يصح وصله\".\nقلت: ولا مرسلًا؛ فإن واصل بن أبي جميل ليس بالمشهور، ولم يرو عنه غير الأوزاعي وابن وجيه هذا؛ وهو كذاب.\nلكن أورده الهيثمي (٥/ ٣٦) من حديث عبد الله بن محمد مرفوعًا بلفظ:\n\"أحب\"، وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه يحيى الحماني؛ وهو ضعيف\".\nولينظر من عبد الله بن محمد هذا؟\n<span data-type=\"title\" id=toc-4172>٤١٦١ </span>- (كان أحسن الناس صفة وأجملها، كان ربعة إلى الطول ما هو، بعيد ما بين المنكبين، أسيل الخدين، شديد سواد الشعر، أكحل العينين، أهدب [الأشفار]، إذا وطىء بقدمه وطىء بكلها، ليس له أخمص، إذا وضع رداءه عن منكبيه فكأنه سبيكة فضة، وإذا ضحك يتلألأ) .\nضعيف بتمامه\nأخرجه البيهقي في \"دلائل النبوة\" (١/ ٢٠٣) من طريق الزهري، قال: سئل أبو هريرة عن صفة النبي - ﷺ - فقال: فذكره.","vol":"9","page":182},{"text":"قلت: وهذا إسناد ضعيف؛ لانقطاعه بين الزهري وأبي هريرة. وقد جاء جله مفرقًا في أحاديث: فقوله:\n\"كان ربعة\". متفق عليه من حديث أنس، وقد خرجته في \"الصحيحة\" (٢٠٥٣) .\nوقوله: \"بعيد ما بين المنكبين\". متفق عليه أيضًا من حديث البراء بن عازب، وأخرجه الترمذي أيضًا في \"الشمائل\" (ص ١٣)، والبيهقي في \"الدلائل\" (١/ ١٦٧) .\nوقوله: \"أهدب الأشفار\". ثبت من حديث علي، وقد خرجته ثم برقم (٢٠٥٢)، وأخرجه البيهقي (١/ ١٦٢) من حديث أبي هريرة أيضًا.\nوقوله: \"إذا وطىء بقدمه بكلها؛ ليس له أخمص\".\nأخرجه البخاري في \"الأدب المفرد\" (١١٥٥)، والبيهقي (١/ ١٨٢) من طريق أخرى عن الزهري محمد بن مسلم، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا بلفظ:\n\"كان يطأ بقدميه جميعًا ليس له أخمص\".\nوإسناده صحيح.\nوقوله: \"أسيل الخدين\". في حديث أبي هريرة المذكور في \"الأدب المفرد\"، وروي في حديث هند بن أبي هالة؛ وهو ضعيف كما بينته هناك أيضًا (٢٠٥٣) .\nوقوله: \"كأنه سبيكة فضة\". يشهد له أحاديث:\nالأول: حديث أبي هريرة: \" ... كأنما صيغ من فضة\".\nوقد سبق تخريجه هناك أيضًا.","vol":"9","page":183},{"text":"الثاني: عن محرش الكعبي:\n\"أن النبي - ﷺ - خرج من الجعرانة ليلًا، فاعتمر، ثم رجع فأصبح كبائت بها، فنظرت إلى ظهره كأنه سبيكة فضة\".\nأخرجه النسائي (٢/ ٣٠)، وأحمد (٣/ ٤٢٦ و٤/ ٦٩ و٥/ ٣٨٠)، والبيهقي (١/ ١٥٩) .\nقلت: وإسناده صحيح.\nالثالث: عن سراقة بن جعشم.\nوقوله: \"شديد سواد الشعر\". فيه حديثان:\nالأول: عن أبي هريرة ﵁ قال:\n\"كان رسول الله أسود اللحية، حسن الثغر\".\nأخرجه البيهقي (١/ ١٦٤-١٦٥)، وكذا البخاري في \"الأدب المفرد\".\nقلت: وسنده صحيح.\nالثاني: عن أنس:\n\"إن رسول الله - ﷺ - كان قد متع بالسواد، ولو عددت ما أقبل علي من شيبه في رأسه ولحيته ما كنت أزيدهن على إحدى عشرة شيبة، وإنما هذا الذي لون من الطيب الذي كان يطيب به شعر رسول الله - ﷺ - هو الذي غير لونه\".\nأخرجه البيهقي (١/ ١٧٨) .\nقلت: وسنده حسن.\n<span data-type=\"title\" id=toc-4173>٤١٦٢ </span>- (كان أحب التمر إليه العجوة) .\nضعيف جدًا\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٢٢٠) عن","vol":"9","page":184},{"text":"عون بن عمارة: أخبرنا حفص بن جميع، عن ياسين الزيات، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ياسين الزيات؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي وابن الجنيد:\n\"متروك\". وقال ابن حبان:\n\"يروي الموضوعات\".\n<span data-type=\"title\" id=toc-4174>٤١٦٣ </span>- (كان إذا أتاه رجل فرأى في وجهه بشرًا أخذ بيده) .\nضعيف\nأخرجه ابن سعد (١/ ٣٧٨-٣٧٩) من طريق شريك، عن يزيد ابن أبي زياد، عن عكرمة: أن النبي - ﷺ - كان ...\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله فيه ضعيفان: يزيد بن أبي زياد - وهو الهاشمي مولاهم -، وشريك - وهو ابن عبد الله القاضي -.","vol":"9","page":185},{"text":"<span data-type=\"title\" id=toc-4175>٤١٦٤ </span>- (كان إذا أتي بلبن قال: بركة أو بركتان) .\nضعيف\nأخرجه ابن ماجه (٣٣٢١)، وأحمد (٦/ ١٤٥) من طريق جعفر بن برد الراسبي: حدثتني مولاتي أم سالم الراسبية قالت: سمعت عائشة تقول: فذكره.\nقلت: وهذا إسناد ضعيف؛ أم سالم هذه لا تعرف؛ قال الذهبي:\n\"تفرد عنها مولاها جعفر بن برد\".\nيعني: أنها مجهولة.\nوجعفر بن برد؛ قال الدارقطني:\n\"مقل يعتبر به\".","vol":"9","page":185},{"text":"<span data-type=\"title\" id=toc-4176>٤١٦٥ </span>- (كان إذا أراد أن يتحف الرجل بتحفة؛ سقاه من ماء زمزم) .\nضعيف\nأخرجه أبو بكر بن سلمان الفقيه في \"مجلس من الأمالي\" (٥/ ٢)، وأبو نعيم في \"الحلية\" (٣/ ٣٠٤) عن محمد بن حميد الرازي: حدثنا جرير، عن أبي داود الطيالسي، عن شعبة، عن منصور، عن مجاهد، عن ابن عباس مرفوعًا. وقال أبو نعيم:\n\"حديث غريب\".\nيعني: ضعيف، وعلته الرازي هذا؛ فإنه ضعيف مع حفظه.","vol":"9","page":186},{"text":"<span data-type=\"title\" id=toc-4177>٤١٦٦ </span>- (كان إذا أراد أن يزوج امرأة من نسائه يأتيها من وراء الحجاب فيقول: يا بنية! إن فلانًا قد خطبك، فإن كرهتيه فقولي: لا؛ فإنه لا يستحي أحد أن يقول: لا، وإن أحببت فإن سكوتك إقرار) .\nضعيف\nرواه الطبراني (١/ ٥/ ١)، وابن عدي (٧/ ٢٦١-٢٦٢) عن يزيد ابن عبد الملك، عن يزيد بن حصيفة، عن السائب بن يزيد عن عمر مرفوعًا.\nقلت: وهذا سند ضعيف؛ من أجل يزيد هذا - وهو النوفلي -؛ قال الحافظ:\n\"لين الحديث\".\nوقد روي مرسلًا؛ أخرجه ابن أبي شيبة في \"المصنف\" (٧/ ٤/ ١) و(٤/ ١٣٦ - ط): حفص، عن ابن جريج، عن عطاء مرفوعًا.\nوأخرجه عبد الرزاق (٦/ ١٤٤) عن ابن جريج، عن عطاء الخراساني به. فهو معضل.","vol":"9","page":186},{"text":"ورواه ابن عساكر (٤/ ٢٨٩/ ١) عن بقية بن الوليد: أخبرنا إبراهيم - يعني: ابن أدهم -: حدثني أبي أدهم بن منصور، عن سعيد بن جبير، عن ابن عباس به دون قوله: \"فإن كرهتيه ... \".\nقلت: وأدهم بن منصور؛ لم أجد له ترجمة، وسائر رجاله موثقون.\nورواه عبد الرزاق (٦/ ١٤١-١٤٢)، والبيهقي (٧/ ١٢٣) من طريق يحيى ابن أبي كثير، عن المهاجر بن عكرمة المخزومي قال: فذكره.\nقلت: وهذا مرسل؛ المهاجر هذا؛ تابعي مجهول الحال.\nوقد وصله أبو الأسباط، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة. وعن عكرمة، عن ابن عباس قالا: فذكره نحوه.\nأخرجه البيهقي وقال:\n\"المحفوظ من حديث يحيى، مرسل\".\nقلت: وكل هذه الروايات ليس فيها قوله: \"فإن كرهتيه فقولي: لا ... \" إلخ، فدل على نكارته.\nوحديث أبي هريرة قد جاء بإسناد آخر خير من هذا، ولذلك خرجته في \"الصحيحة\" (٢٩٧٣) .\n<span data-type=\"title\" id=toc-4178>٤١٦٧ </span>- (كان إذا أراد سفرًا قال: اللهم بك أصول، وبك أجول، وبك أسير) .\nضعيف\nأخرجه أحمد (١/ ٩٠ و١٩١)، والبزار (٣١٢٦)، وابن جرير الطبري في \"التهذيب\" (رقم٧ - مسند علي) وصححه، عن أبي سلام عبد الملك","vol":"9","page":187},{"text":"ابن مسلم بن سلام، عن عمران بن ظبيان، عن حكيم بن سعد، عن علي ﵁: أن رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير عمران بن ظبيان؛ فقال البخاري:\n\"فيه نظر\". وقال أبو حاتم:\n\"يكتب حديثه\".\nوذكره العقيلي، وابن عدي في \"الضعفاء\".\nوأما يعقوب بن سفيان؛ فقال: \"ثقة\"، وهو لازم تصحيح الطبري لإسناده، وتناقض فيه ابن حبان، فأورده في \"الثقات\" وفي \"الضعفاء\" أيضًا؛ وقال:\n\"فحش خطؤه حتى بطل الاحتجاج به\". وقال الحافظ:\n\"ضعيف، ورمي بالتشيع\".\nوالحديث عزاه السيوطي لأحمد، فقال المناوي:\n\"وكذا البزار - برقم (٣١٢٦) لكن فيه \"وبك أقاتل\" مكان \"وبك أسير\" -، قال الهيثمي: \"رجالهما ثقات\" اهـ. فإشارة المصنف لحسنه تقصير، بل حقه الرمز لصحته\".\nكذا قال، وكأنه لم يرجع بنفسه إلى إسناد الحديث ليتعرف على رجاله، وليتبين له تساهل الهيثمي في توثيقهم، وفيهم عمران هذا الذي ضعفه الأئمة، ولم يوثقه غير يعقوب بن سفيان ثم ابن حبان على تناقضه فيه.\nوالحديث قد صح من حديث أنس ﵁ نحوه؛ لكن في الغزو، وقال:","vol":"9","page":188},{"text":"\"وبك أقاتل\" مكان \"وبك أسير\". وهو لفظ البزار.\nوهو مخرج في \"الكلم الطيب\" (١٢٦)، وفي \"صحيح أبي داود\" (٢٣٦٦) .\n<span data-type=\"title\" id=toc-4179>٤١٦٨ </span>- (كان يدعو إذا استسقى: اللهم! أنزل في أرضنا بركتها، وزينتها، وسكنها، [وارزقنا وأنت خير الرازقين]) .\nضعيف\nذكره الهيثمي من حديث سمرة بن جندب، وقال (٢/ ٢١٥):\n\"رواه الطبراني في \"الكبير\"، والبزار باختصار، وإسناده حسن أو صحيح\".\nكذا قال، وقد أخرجه البزار (ص ٧٥ - زوائده) من طريق سويد بن إبراهيم، عن قتادة، ومن طريق سعيد بن بشير، عن مطر؛ كلاهما، عن الحسن، عن سمرة به دون الزيادة.\nوسويد بن إبراهيم؛ صدوق سيىء الحفظ له أغلاط، وقد أفحش ابن حبان فيه القول؛ كما في \"التقريب\".\nونحوه مطر، وهو ابن طهمان الوراق.\nوسعيد بن بشير؛ ضعيف.\nومدار الطريقين على الحسن - وهو البصري -؛ مدلس وقد عنعنه، مع اختلافهم في ثبوت سماعه من سمرة.\nثم قال البزار: حدثنا خالد بن يوسف: حدثني أبي: حدثنا جعفر بن سعد بن سمرة: حدثنا خبيب بن سليمان، عن أبيه، عن سمرة بن جندب به.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: سليمان - وهو ابن سمرة -؛ مجهول الحال.\nالثانية: خبيب بن سليمان؛ مجهول.","vol":"9","page":189},{"text":"الثالثة: جعفر بن سعد بن سمرة؛ ليس بالقوي.\nالرابعة: يوسف - وهو ابن خالد السمتي -؛ قال الحافظ:\n\"تركوه وكذبه ابن معين، وكان من فقهاء الحنفية\".\nالخامسة: خالد بن يوسف؛ قال الذهبي في ترجمته من \"الميزان\":\n\"أما أبوه فهالك، وأما هو فضعيف\".\nوقال صاحب \"الزوائد\":\n\"ويوسف واهي الحديث، ولكن توبع\".\nقلت: فلينظر؛ هل يعني أنه توبع متابعة تامة أم قاصرة؟ وعلى كل حال فالحديث ضعيف؛ من الطريقين، لاحتمال أن يكون الحسن تلقاه من سليمان بن سمرة المجهول. وكأنه لذلك قال ابن حجر:\n\"إسناده ضعيف\". كما نقله المناوي وأقره.\n<span data-type=\"title\" id=toc-4180>٤١٦٩ </span>- (كان إذا استلم الركن اليماني قبله ووضع خده عليه) .\nضعيف\nرواه ابن خزيمة (٢٧٢٧)، والحاكم (١/ ٤٥٦)، وأبو يعلى (٤/ ٤٧٢-٤٧٣)، وابن عدي (٢١٢/ ٢)، والبيهقي (٥/ ٧٦)، عن عبد الله ابن مسلم بن هرمز، عن مجاهد، عن ابن عباس مرفوعًا. وقال ابن عدي:\n\"ابن هرمز مقدار ما يرويه لا يتابع عليه\". وقال البيهقي:\n\"تفرد به عبد الله بن مسلم بن هرمز، وهو ضعيف، والأخبار عن ابن عباس في تقبيل الحجر الأسود والسجود عليه، إلا أن يكون أراد بالركن اليماني الحجر الأسود؛ فإنه أيضًا يسمى بذلك؛ فيكون موافقًا لغيره\".\nقلت: كلا؛ فإن في هذا وضع الخد عليه، وهذا منكر لم يتابع عليه ابن هرمز؛","vol":"9","page":190},{"text":"ولم يرد في شيء من تلك الأخبار التي أشار إليها البيهقي، ولا يخفى أن السجود عليه شيء، ووضع الخد عليه شيء آخر. فتأمل.\nوحديث السجود عليع؛ مخرج في \"الإرواء\" (١١١٢) .\nوأما الحاكم فقال: \"صحيح الإسناد\"!\nووقع في \"تلخيص الذهبي\":\n\"صحيح، وعبد الله بن مسلم بن هرمز هذا؛ ضعفه غير واحد، وقال أحمد: صالح الحديث\".\nقلت: هكذا وقع في المطبوعة: \"صحيح ... \" ثم تضعيف ابن هرمز، وهذا - فيما يبدو لي - ناقض ومنقوض، فلعله سقط من بينها لفظة: \"قلت\"، والصواب: \"صحيح. قلت ... \" كما هي الجادة عنده، وهذا هو المناسب للتضعيف المذكور، ولجزمه بضعف ابن هرمز في \"الكاشف\".\nوقول أحمد فيه: \"صالح الحديث\" لو سلم به على إطلاقه؛ فلا يقبل عند مخالفته وروايته المنكر كهذا.\n<span data-type=\"title\" id=toc-4181>٤١٧٠ </span>- (كان إذا اشتدت الريح الشمال قال: اللهم! إني أعوذ بك من شر ما أرسلت - وفي رواية: أرسل فيها -) .\nضعيف\nأخرجه البزار \"كشف\" (٣١١٧) والرواية له، والخرائطي في \"مكارم الأخلاق\" (ص ٨٢)، وابن السني في \"عمل اليوم\" (٢٩٥)، وابن عساكر (١٨/ ١٣٥/ ١) عن عبد الرحمن بن إسحاق، عن يزيد بن الحكم بن أبي العاص، عن عثمان بن أبي العاص مرفوعًا.","vol":"9","page":191},{"text":"قلت: هذا إسناد ضعيف؛ يزيد بن الحكم ترجمه ابن أبي حاتم (٤/ ٢/ ٢٥٧)؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوعبد الرحمن بن إسحاق - هو أبو شيبة الواسطي -؛ ضعيف اتفاقًا.\n<span data-type=\"title\" id=toc-4182>٤١٧١ </span>- (كان إذا اشتكى اقتمح كفًا من شونيز، وشرب عليه ماء وعسلًا) .\nموضوع\nأخرجه الخطيب البغدادي في \"تاريخ بغداد\" (١/ ٣٤٢) عن أبي عمران سعيد بن ميسرة، عن أنس بن مالك: فذكره مرفوعًا.\nقلت: وهذا موضوع؛ سعيد بن ميسرة؛ قال ابن حبان:\n\"يروي الموضوعات\". وقال الحاكم:\n\"روى عن أنس موضوعات\".\nوكذبه يحيى القطان.","vol":"9","page":192},{"text":"<span data-type=\"title\" id=toc-4183>٤١٧٢ </span>- (كان إذا أصابه رمد أو أحدًا من أصحابه؛ دعا بهؤلاء الكلمات: اللهم متعني ببصري، واجعله الوارث مني، وأرني في العدو ثأري، وانصرني على من ظلمني) .\nضعيف جدًا\nأخرجه ابن السني (٥٥٩)، والحاكم (٤/ ٤١٣-٣١٤) عن يوسف بن عطية قال: جلست إلى يزيد الرقاشي فسمعته يقول: حدثنا أنس بن مالك ﵁: فذكره مرفوعًا.\nقلت: سكت عليه الحاكم، وتعقبه الذهبي بقوله:\n\"قلت: فيه ضعيفان\".","vol":"9","page":192},{"text":"وأقول: أحدهما ضعيف جدًا، وهو يوسف بن عطية، وهو الصفار البصري؛ قال الحافظ:\n\"متروك\".\n<span data-type=\"title\" id=toc-4184>٤١٧٣ </span>- (كان إذا أصابه كرب أو غم يقول: حسبي الرب من العباد، حسبي الخالق من المخلوقين، حسبي الرزاق من المرزوقين، حسبي الذي هو حسبي، حسبي الله ونعم الوكيل، حسبي الله لا إله إلا هو، عليه توكلت وهو رب العرش العظيم) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الفرج والشدة\" (ص ١٥) عن خليل بن مرة، عن فقيه أهل الأردن، قال: بلغنا أن رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف، مسلسل بالعلل:\nفقيه أهل الأردن؛ مجهول لم يسم، والظاهر أنه تابعي، فهو إلى ذلك مرسل.\nوالخليل بن مرة؛ ضعيف.","vol":"9","page":193},{"text":"<span data-type=\"title\" id=toc-4185>٤١٧٤ </span>- (كان إذا اطلى حلق عانته بيده) .\nضعيف\nرواه ابن سعد (١/ ٤٤٢)، وأبو القاسم الفضل بن جعفر المؤذن في \"نسخة أبي مسهر\" (٣/ ١) عن سفيان، عن منصور قال: فذكره مرفوعًا.\nقلت: وهذا معضل؛ رجاله ثقات.\nثم رواه ابن سعد من طريقين أخريين، عن منصور وحبيب بن أبي ثابت قالا: فذكره مرسلًا.\nوعن إبراهيم؛ معضلًا.","vol":"9","page":193},{"text":"وقد وصله كامل أبو العلاء، عن حبيب بن أبي ثابت، عن أم سلمة:\n\"أن النبي - ﷺ - اطلى وولي عانته بيده\".\nأخرجه ابن ماجه (٣٧٥٢)، وأبو نعيم في \"الحلية\" (٥/ ٦٧) وقال:\n\"غريب من حديث حبيب، تفرد به كامل\".\nقلت: كلا؛ فقد تابعه أبو هاشم الرماني، عن حبيب بلفظ:\n\"كان إذا اطلى بدأ بعورته فطلاها بالنورة، وسائر جسده أهله\".\nأخرجه ابن ماجه أيضًا (٣٧٥١) .\nقلت: ورجاله ثقات، فهو صحيح الإسناد لولا أن حبيب بن أبي ثابت كان يدلس، بل قد قال أبو زرعة:\n\"لم يسمع من أم سلمة\". وقال الحافظ في \"التهذيب\".\n\"أرسل عن أم سلمة\".\n<span data-type=\"title\" id=toc-4186>٤١٧٥ </span>- (كان يدعو بهذه الدعوات إذا أصبح وإذا أمسى: اللهم إني أسألك من فجأة الخير، وأعوذ بك من فجأة الشر؛ فإن العبد لا يدري ما يفجأه إذا أصبح وإذا أمسى) .\nضعيف جدًا\nأخرجه أبو يعلى (٢/ ٨٥٢)، وعنه ابن السني (٣٧) عن يوسف بن عطية، عن ثابت، عن أنس مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ لما عرفت آنفًا من حال ابن عطية قبل حديثين.\n(تنبيه): أورده السيوطي في \"الجامع\" بلفظ:","vol":"9","page":194},{"text":"\"كان إذا أصبح يدعو بهذه ... \" والباقي مثله سواء؛ من رواية أبي يعلى وابن السني، وهو عندهما باللفظ المذكور أعلاه، فقدم السيوطي فيه وأخره سهوًا.\n<span data-type=\"title\" id=toc-4187>٤١٧٦ </span>- (كان إذا أوحي إلى رسول الله - ﷺ -؛ وقذ لذلك ساعة كهيئة السكران) .\nضعيف جدًا\nأخرجه ابن سعد في \"الطبقات\" (١/ ١٩٧) عن عبيد الله ابن موسى العبسي قال: أخبرنا إسرائيل، عن جابر، عن عكرمة قال: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فإنه مع إرساله؛ فيه جابر وهو ابن يزيد الجعفي، وهو ضعيف؛ بل اتهمه بعضهم.","vol":"9","page":195},{"text":"<span data-type=\"title\" id=toc-4188>٤١٧٧ </span>- (كان إذا بعث أميرًا قال: اقصر الصلاة، وأقل من الكلام؛ فإن من الكلام سحرًا) .\nضعيف جدًا\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٣٨)، وعنه الخطيب (٦/ ٥٩-٦٠) قال: حدثنا أبو محمد بن حيان: حدثنا حمدان بن الهيثم: حدثنا الهيثم ابن خالد البغدادي: حدثنا يحيى بن صالح الوحاظي: حدثنا جميع بن ثوب، عن يزيد ابن خمير، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته جميع بن ثوب؛ قال البخاري والدارقطني وغيرهما:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".","vol":"9","page":195},{"text":"ومن طريقه؛ أخرجه الطبراني في \"الكبير\"، وقال المناوي:\n\"رمز المصنف لحسنه، وليس كما قال، فقد أعله الحافظ الهيثمي بأنه من رواية جميع بن ثوب؛ وهو متروك\".\n<span data-type=\"title\" id=toc-4189>٤١٧٨ </span>- (كان إذا بعث سرية أو جيشًا بعثهم من أول النهار) .\nضعيف\nأخرجه أبو داود (٢٦٠٦)، والدارمي (٢/ ٢١٤)، والترمذي (١/ ٢٢٨)، وابن ماجه (٢٢٣٦)، وأحمد (٣/ ٤١٦ و٤١٧ و٤٣١-٤٣٢ و٤/ ٣٨٤ و٣٩٠) عن عمارة بن حديد، عن صخر الغامدي مرفوعًا. وقال الترمذي: \"حديث حسن\".\nقلت: كذا قال، ولعله يعني أنه حسن لغيره، وإلا؛ فعمارة هذا مجهول اتفاقًا؛ إلا ابن حبان فوثقه على قاعدته المعروفة في توثيق المجهولين، ولو مجهول العين كهذا.\nولم أجد للحديث شاهدًا نقويه به. فالله أعلم.","vol":"9","page":196},{"text":"<span data-type=\"title\" id=toc-4190>٤١٧٩ </span>- (كان إذا تعار من الليل قال: رب اغفر وارحم، واهدني السبيل الأقوم) .\nضعيف\nأخرجه ابن نصر في \"قيام الليل\" (ص ٤٣) عن عبد الرحمن بن إسحاق، عن أبي كثير مولى أم سلمة، عن أم سلمة مرفوعًا.\nقلت: وهذا سند ضعيف؛ أبو كثير هذا؛ قال الترمذي:\n\"لا يعرف\".\nوعبد الرحمن بن إسحاق؛ إن كان المدني فهو حسن الحديث، وإن كان الواسطي فضعيف.","vol":"9","page":196},{"text":"والحديث رواه حماد بن سلمة، عن علي بن زيد، عن الحسن، عن أم سلمة بلفظ.\n\"كان يقول ... \" فذكره؛ دون التعار.\nأخرجه أبو يعلى (١٢/ ٦٨٩٣)، وأحمد (٦/ ٢٠٣-٢٠٤ و٣١٥) .\nوهذا ضعيف أيضًا؛ الحسن - هو البصري -؛ مدلس وقد عنعنه.\nوعلي بن زيد - وهو ابن جدعان -؛ ضعيف.\n<span data-type=\"title\" id=toc-4191>٤١٨٠ </span>- (كان إذا توضأ مسح وجهه بطرف ثوبه) .\nضعيف\nأخرجه الترمذي (١/ ١٢) عن رشدين بن سعد، عن عبد الرحمن ابن زياد بن أنعم، عن عتبة بن حميد، عن عبادة بن نسي، عن عبد الرحمن بن غنم، عن معاذ بن جبل قال: رأيت النبي - ﷺ - ...، وقال:\n\"هذا حديث غريب، وإسناده ضعيف، ورشدين بن سعد وعبد الرحمن بن زياد بن أنعم الإفريقي؛ يضعفان في الحديث\".","vol":"9","page":197},{"text":"<span data-type=\"title\" id=toc-4192>٤١٨١ </span>- (كان إذا توضأ صلى ركعتين، ثم خرج إلى الصلاة) .\nضعيف\nأخرجه ابن ماجه (١١٤٦): حدثنا أبو بكر بن أبي شيبة: حدثنا أبو الأحوص، عن أبي إسحاق، عن الأسود، عن عائشة قالت: فذكره مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ إلا أن أبا إسحاق كان اختلط، ولعل أبا الأحوص سمع منه هذا الحديث بعد اختلاطه؛ فإنه يبدو لي أنه اختصره اختصارًا مخلًا، بحيث يتبادر للذهن أن الركعتين المذكورتين هما سنة الوضوء؛ وهو ما فهمه المناوي فقال:","vol":"9","page":197},{"text":"\"وفيه ندب ركعتين سنة الوضوء، وأن الأفضل فعلهما في بيته قبل إتيان المسجد\"!\nوليس ذلك هو المراد، وإنما هما سنة الفجر، وقد أشار إلى ذلك ابن ماجه نفسه بإخراجه الحديث تحت: \"باب ما جاء في الركعتين قبل الفجر\".\nويدلك على ذلك سياق الحديث بتمامه عند مسلم (٢/ ١٦٧) وغيره، عن زهير أبي خيثمة، عن أبي إسحاق قال:\nسألت الأسود بن يزيد عما حدثته عائشة عن صلاة رسول الله - ﷺ -؟ قالت:\n\"كان ينام أول الليل، ويحيي آخره، ثم إن كانت له حاجة إلى أهله قضى حاجته، ثم ينام، فإذا كان عند النداء الأول - قالت: - وثب - ولا والله ما قالت: قام -، فأفاض عليه الماء - ولا والله ما قالت: اغتسل، وأنا أعلم ما تريد -، وإن لم يكن جنبًا توضأ وضوء الرجل للصلاة، ثم صلى الركعتين\".\nوزاد أحمد (٦/ ٢١٤) من طريق إسرائيل عنه:\n\"ثم خرج إلى المسجد\"، وللبخاري نحوه (١١٤٦) من طريق شعبة، عن أبي إسحاق، لكنه لم يذكر الركعتين. وكذا رواه ابن حبان (٢٥٨٤) .\nولابن ماجه منه (١٣٦٥) جملة النوم فقط.\nفالحديث على هذا شاذ لا يصح. والله أعلم.\n<span data-type=\"title\" id=toc-4193>٤١٨٢ </span>- (كان إذا جاءه جبريل، فقرأ: بسم الله الرحمن الرحيم؛ علم أنها سورة) .\nضعيف\nأخرجه الحاكم في \"المستدرك\" (١/ ٢٣١) عن مثنى بن الصباح،","vol":"9","page":198},{"text":"عن عمرو بن دينار، عن سعيد بن جبير، عن ابن عباس: أن النبي - ﷺ - ... فذكره، وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: مثنى؛ قال النسائي: متروك\". وقال الحافظ:\n\"ضعيف، اختلط بآخره، وكان عابدًا\".\nوقد خالفه سفيان بن عيينة فقال: عن عمرو بن دينار بلفظ:\n\"كان لا يعرف فصل السورة حتى تنزل عليه (بسم الله الرحمن الرحيم) \".\nوقال الذهبي:\n\"قلت: أما هذا؛ فثابت\".\nقلت: وهو مخرج في \"صحيح أبي داود\" (٧٥٤) .\n<span data-type=\"title\" id=toc-4194>٤١٨٣ </span>- (كان إذا جرى به الضحك وضع يده على فيه) .\nضعيف جدًا\nرواه الدولابي (١/ ٥٣ و٨٩) عن جابر، عن يزيد بن مرة، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ يزيد بن مرة؛ أورده ابن أبي حاتم (٤/ ٢/ ٢٨٧) ونسبه الجعفي، وقال:\n\"روى عن عمر بن الخطاب، مرسل، وعن سلمة بن يزيد. روى عنه جابر الجعفي\".\nولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول.\nوجده؛ لم أعرفه.","vol":"9","page":199},{"text":"وجابر - هو ابن يزيد الجعفي -؛ ضعيف، بل اتهمه بعضهم.\nوالحديث ذكره السيوطي من رواية البغوي عن والد مرة. قال المناوي:\n\"الثقفي\". وأظنه وهمًا منه ﵀؛ وإنما هو الجعفي كما سبق.\n<span data-type=\"title\" id=toc-4195>٤١٨٤ </span>- (كان إذا حم؛ دعا بقربة من ماء، فأفرغها على قرنه، فاغتسل) .\nضعيف\nأخرجه الأنصاري في \"جزئه\" (٦/ ٢)، ومن طريقه الحاكم (٤/ ٤٠٣-٤٠٤) عن إسماعيل بن مسلم، عن الحسن، عن سمرة بن جندب ﵄: أن النبي - ﷺ - قال: فذكره. وقال الحاكم:\n\"هذا حديث صحيح الإسناد\". ووافقه الذهبي.\nقلت: كذا قالا! والحسن مدلس وقد عنعنه، على اختلافهم في ثبوت سماعه من سمرة.\nوإسماعيل بن مسلم - هو أبو إسحاق المكي -؛ وهو ضعيف.","vol":"9","page":200},{"text":"<span data-type=\"title\" id=toc-4196>٤١٨٥ </span>- (كان إذا خلا في بيته؛ ألين الناس، وأكرم الناس، ضحاكًا بسامًا) .\nضعيف\nأخرجه ابن سعد (١/ ٣٦٥)، والخرائطي (ص ١١)، وابن عدي (٦٤/ ٢)، وتمام (٢٣٥/ ١) من طريق حارثة بن أبي الرجال، عن عمرة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ قال الحافظ:\n\"حارثة بن أبي الرجال؛ ضعيف\". وقال الذهبي:","vol":"9","page":200},{"text":"\"ضعفه أحمد وابن معين. وقال النسائي: متروك. وقال البخاري: منكر الحديث، لم يعتد به أحد\".\n<span data-type=\"title\" id=toc-4197>٤١٨٦ </span>- (كان إذا دخل الجبانة قال: السلام عليكم أيتها الأرواح الفانية، والأجداث البالية، والعظام النخرة، التي خرجت من الدنيا وهي بالله مؤمنة، اللهم! أدخل عليهم روحًا منك، وسلامًا منا) .\nضعيف\nرواه الديلمي (٢/ ٢١٨) عن ابن السني معلقًا - وهذا في \"عمل اليوم والليلة\" (٥٨٦) -، وعبد الغني المقدسي في \"السنن\" (ق ٩٤/ ١) من طريق إبراهيم بن أحمد بن عمرو الضحاك: حدثنا عبد الوهاب بن جابر (وفي نسخة من \"العمل\": حامد) التيمي: حدثنا حبان بن علي العنزي، عن الأعمش، عن أبي رزين، عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ العنزي ضعيف مع فقهه وفضله.\nواللذان دونه؛ لم أعرفهما. وقد صرح ابن رجب في \"الأهوال\" (ق ١٣١/ ٢) بأن عبد الوهاب لا يعرف، وحبان ضعيف.\nوالحديث ظاهر النكارة، لوصفه الأرواح بأنها فانية، وهذا خلاف ما عليه المسلمون جميعًا، ولذلك تأوله المناوي تأويلًا بعيدًا فقال:\n\"أي: الأرواح التي أجسادها فانية\".\nوكأنه اغتر بهذا التأويل بعض الخطباء في هذا البلد، فأورد الحديث في جزء صغير ضمنه أحاديث انتقاها من \"الجامع الصغير\"، منها هذا الحديث، ولم يدر أن التأويل فرع التصحيح، وأن الحديث ليس بصحيح. والله المستعان.\nوقد وجدت حديثًا آخر فيه هذا الوصف، في حديث أورده السيوطي من رواية","vol":"9","page":201},{"text":"الديلمي في \"ذيل الأحاديث الموضوعة\" (ص ١٥٠-١٥١) فليراجعه من شاء.\nوروى عبد الغني من طريق هشيم بن بشير، عن أبي محمد الأسدي، عن الحسن البصري قال:\n\"من دخل المقابر قال: اللهم رب هذه الأجساد البالية.... (إلخ)؛ إلا أشفعوا له كل ميت منذ خلق الله الأرض\".\nوهذا مع كونه مقطوعًا، فإن أبا محمد الأسدي؛ الظاهر أنه الذي حدث عنه جرير؛ قال الذهبي فيه:\n\"مجهول\".\n<span data-type=\"title\" id=toc-4198>٤١٨٧ </span>- (كان إذا دخل الخلاء قال: اللهم! إني أعوذ بك من الرجس النجس الخبيث المخبث الشيطان الرجيم، وإذا خرج قال: الحمد لله الذي أذاقني لذته، وأبقى في قوته، وأذهب عني أذاه) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" رقم (٢٤) عن حبان ابن علي العنزي، عن إسماعيل بن رافع، عن دويد بن نافع، عن ابن عمر ﵄ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف العنزي وإسماعيل بن رافع.\nوأخرج البغوي (٣/ ١٨٧ - دار طيبة) شطره الأول.","vol":"9","page":202},{"text":"<span data-type=\"title\" id=toc-4199>٤١٨٨ </span>- (كان إذا دخل الخلاء قال: يا ذا الجلال) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" رقم (١٨) عن زكريا ابن أبي زائدة، عن النخعي، عن عائشة ﵂ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لأن الظاهر أن النخعي هذا هو إبراهيم بن يزيد","vol":"9","page":202},{"text":"النخعي، ولم يثبت سماعه من عائشة؛ كما في \"التهذيب\".\n<span data-type=\"title\" id=toc-4200>٤١٨٩ </span>- (كان إذا دخل الغائط قال: اللهم! إني أعوذ بك من الرجس النجس الخبيث المخبث الشيطان الرجيم) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" رقم (١٧) عن إسماعيل بن مسلم، عن الحسن وقتادة، عن أنس بن مالك ﵁.\nقلت: وهذا إسناد ضعيف؛ من أجل عنعنة الحسن وقتادة، وضعف إسماعيل ابن مسلم - وهو أبو إسحاق البصري -.\nوالحديث رواه أبو داود في \"مراسيله\" عن الحسن مرسلًا.\nورواه ابن ماجه (٢٩٩) عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة مرفوعًا بلفظ:\n\"لا يعجز أحدكم إذا دخل مرفقه أن يقول: اللهم! إني أعوذ بك من الرجس ... \" والباقي مثله.\nوهذا إسناد واه، قال ابن حبان:\n\"إذا اجتمع في إسناد خبر عبيد الله بن زحر وعلي بن يزيد والقاسم؛ فهو مما عملته أيديهم\".\nوروي الحديث عن بريدة وهو:","vol":"9","page":203},{"text":"<span data-type=\"title\" id=toc-4201>٤١٩٠ </span>- (كان إذا دخل الخلاء قال: اللهم! إني أعوذ بك من الرجس النجس الخبيث المخبث الشيطان الرجيم، وكان إذا خرج قال: غفرانك وإليك المصير) .\nضعيف جدًا\nرواع ابن عدي (١٠١/ ١) عن حفص بن عمر بن ميمون:","vol":"9","page":203},{"text":"حدثنا المنذر بن ثعلبة، عن علباء بن أحمر، عن علي. وعن عبد الله بن بريدة، عن أبيه مرفوعًا، وقال:\n\"قد جمع فيه صاحبيين: عليًا وبريدة، وجميعًا غريبان في هذا الباب. وما أظن رواهما غير حفص بن عمر هذا، وعامة حديثه غير محفوظ\".\nقلت: وهو مختلف فيه؛ فقد قيل فيه: ثقة، لكن ضعفه الجمهور، وقال ابن معين والنسائي:\n\"ليس بثقة\". وقال العقيلي:\n\"يحدث بالأباطيل\". وقال الدارقطني:\n\"ضعيف\". وقال في \"العلل\":\n\"متروك\".\n<span data-type=\"title\" id=toc-4202>٤١٩١ </span>- (كان إذا دخل المرفق لبس حذاءه وغطى رأسه) .\nضعيف\nرواه ابن سعد (١/ ٣٨٣)، والبيهقي (١/ ٩٦) عن أبي بكر بن عبد الله بن أبي مريم، عن حبيب بن صالح قال: فذكره موفوعًا.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إعضاله، فيه أبو بكر بن أبي مريم؛ وكان ضعيفًا لاختلاطه.\nوقد روي الحديث من وجه آخر موصولًا بلفظ:","vol":"9","page":204},{"text":"<span data-type=\"title\" id=toc-4203>٤١٩٢ </span>- (كان إذا دخل الخلاء غطى رأسه، وإذا أتى أهله غطى رأسه) .\nضعيف\nرواه أبو نعيم (٧/ ١٣٨-١٣٩)، والبيهقي (١/ ٩٦)، وأبو الحسن","vol":"9","page":204},{"text":"النعالي في \"حديثه\" (١٢٤/ ٢) عن محمد بن يونس بن موسى القرشي، عن خالد بن عبد الرحمن المخزومي: حدثنا سفيان الثوري، عن هشام بن عروة، عن أبيه، عن عائشة: أن النبي - ﷺ - ... فذكره.\nومن هذا الوجه؛ رواه الخطيب في \"تلخيص المتشابه في الرسم\" (١٣/ ١٣٨/ ٢)، وابن عدي (٣١٦/ ٢) وقال:\n\"ومحمد بن يونس الكديمي كان مع وضعه للحديث وادعائه مشايخًا لم يكتب عنهم يخلق لنفسه شيوخًا حتى يقول: حدثنا شاصويه بن عبيد ... \".\nوقال البيهقي:\n\"والكديمي أظهر من أن يحتاج إلى أن يبين ضعفه\".\nقلت: وشيخه المخزومي قريب منه؛ فقد قال الحافظ:\n\"متروك\".\nوقد توبع؛ فقد قال أبو نعيم عقبه:\n\"تفرد به عن الثوري خالد وعلي بن حيان المخزومي\". ثم ساقه من طريق إبراهيم بن راشد: حدثنا علي بن حيان الجزري: حدثنا سفيان الثوري به.\nوعلي بن حيان هذا؛ لم أجد من ذكره.\nوإبراهيم بن راشد؛ قال الذهبي:\n\"وثقه الخطيب، واتهمه ابن عدي\".\nوبالجملة؛ فالحديث لم يتفرد به الكديمي فهو بريء العهدة منه، والعلة من شيخه المتروك، وعلي بن حيان المجهول.","vol":"9","page":205},{"text":"<span data-type=\"title\" id=toc-4204>٤١٩٣ </span>- (كان إذا دعا لرجل أصابته، وأصابت ولده، وولد ولده) .\nضعيف\nأخرجه أحمد (٥/ ٣٨٥-٣٨٦)، وابن أبي شيبة (١٢/ ٤٤/ ١)، وابن بشران في \"الأمالي\" (ق ١٧٠/ ١) عن أبي بكر بن عمرو بن عتبة، عن ابن لحذيفة، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة ابن حذيفة.\nوأبو بكر بن عمرو بن عتبة؛ هو الثقفي؛ قال ابن أبي حاتم (٤/ ٢/ ٣٤١) .\n\"روى عنه مسعر والمسعودي وعبد الله بن الوليد\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال.","vol":"9","page":206},{"text":"<span data-type=\"title\" id=toc-4205>٤١٩٤ </span>- (كان إذا دنا من منبره يوم الجمعة سلم على من عنده من الجلوس، فإذا صعد المنبر استقبل الناس بوجهه، ثم سلم) .\nضعيف\nرواه ابن عدي (٢٩٦/ ٢)، والبيهقي (٣/ ٢٠٥)، وابن عساكر (١٤/ ٩/ ٢) عن الوليد بن مسلم، عن عيسى بن عبد الله الأنصاري، عن نافع، عن ابن عمر مرفوعًا. وقال البيهقي:\n\"تفرد به عيسى بن عبد الله بن الحكم بن النعمان بن بشير أبو موسى الأنصاري، قال ابن عدي: عامة ما يرويه لا يتابع عليه\".\nومن طريقه؛ رواه الطبراني أيضًا في \"الأوسط\" (٢/ ١١٧/ ٢) وقال:\n\"تفرد به الوليد\".\nقلت: وهو يدلس تدليس التسوية.\nومما تقدم تعلم خطأ العلامة صديق حسن خان في كتابه \"الموعظة الحسنة\"؛","vol":"9","page":206},{"text":"فإنه جزم بنسبة ما تضمنه الحديث من شرعية تسليم الخطيب على الحاضرين لديه، ثم إذا صعد المنبر سلم أيضًا، وإنما صح عنه - ﷺ - تسليمه عند جلوسه على المنبر، وذلك بمجموع طرقه وعمل الخلفاء به من بعده؛ كما بينته في \"الصحيحة\" (٢٠٧٦)، وانظر تعليقي على هذا الخطأ في رسالتي \"الأجوبة النافعة\" (ص ٥٠ - الطبعة الأولى) .\n<span data-type=\"title\" id=toc-4206>٤١٩٥ </span>- (ما رفع رسول الله - ﷺ - رأسه إلى السماء إلا قال: يا مصرف القلوب! ثبت قلبي على طاعتك) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٠٠) عن صالح بن محمد بن زائدة، عن أبي سلمة بن عبد الرحمن، عن عائشة ﵂ قالت: فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل صالح هذا؛ فإنه ضعيف؛ كما قال الحافظ.","vol":"9","page":207},{"text":"<span data-type=\"title\" id=toc-4207>٤١٩٦ </span>- (كان إذا رأى سهيلًا قال: لعن الله سهيلًا؛ فإنه كان عشارًا فمسخ) .\nموضوع\nرواه ابن السني في \"عمل اليوم والليلة\" (رقم ٦٤٤) عن إسرائيل ابن يونس، عن جابر، عن أبي الطفيل، عن علي مرفوعًا.\nقلت، وهذا إسناد موضوع؛ آفته جابر هذا - وهو الجعفي - وهو كذاب؛ كما سبق غير مرة، ومع ذلك فقد سود به السيوطي \"الجامع الصغير\"!\nوقد روي بلفظ آخر، وهو:","vol":"9","page":207},{"text":"\"لعن الله سهيلًا (ثلاث مرات)؛ فإنه كان يعشر الناس في الأرض؛ فمسخه الله شهابًا\".\nرواه الطبراني في \"الكبير\" (١/ ١٢/ ١)، ومشرق بن عبد الله الفقيه في \"حديثه\" (٦٥/ ١) عن سفيان، عن جابر به مرفوعًا.\nوالحديث أورده ابن الجوزي في \"الموضوعات\" وقال:\n\"لا يصح؛ مداره على جابر الجعفي وهو كذاب، ورواه وكيع عن الثوري موقوفًا، وهو الصحيح\".\nقلت: وعليه؛ فهو من الإسرائيليات؛ رفعه هذا الكذاب!\nوقد تعقبه السيوطي في \"اللآلي\" (١/ ١٦٠) بأمرين:\nالأول: أن جابرًا وثقه شعبة وطائفة.\nقلت: وقد كذبه آخرون من الأئمة؛ منهم ابن معين، وأحمد، وزائدة وحلف على ذلك، وغيرهم.والجرح مقدم على التعديل؛ فما فائدة التعقب بالتوثيق المذكور بعد الجرح المفسر؟!\nالثاني: أن له طريقًا أخرى؛ ساقها من رواية أبي الشيخ في \"العظمة\" بسند له فيه جهالة، عن إسحاق بن سليمان، عن عمر بن قيس، عن يحيى بن عبد الله، عن أبي الطفيل مرفوعًا به.\nقلت: وسكت عنه السيوطي فأساء؛ لأنه مع الجهالة التي أشرنا إليها؛ فإن عمر بن قيس - وهو أبو جعفر المعروف بـ \"سندل\" -؛ متفق على تضعيفه، وقال البخاري:\n\"منكر الحديث\". وقال أحمد:","vol":"9","page":208},{"text":"\"أحاديثه بواطيل\".\nقلت: فمثله لا يستشهد به ولا كرامة.\nوللحديث شاهد شر من هذه؛ أخرجه ابن السني أيضًا (رقم ٦٤٦) عن عثمان ابن عبد الرحمن: حدثنا إبراهيم بن يزيد، عن عمرو بن دينار، عن عبد الله بن عمر مرفوعًا نحوه.\nوهذا إسناد موضوع؛ عثمان بن عبد الرحمن - هو الوقاصي -؛ وهو كذاب، وقد مضى مرارًا.\nوشيخه إبراهيم بن يزيد؛ الظاهر أنه الخوزي وهو ضعيف جدًا؛ قال أحمد والنسائي:\n\"متروك\". وقال ابن معين:\n\"ليس بثقة\". وقال البخاري:\n\"سكتوا عنه\".\nثم رأيته عند البزار (١/ ٤٢٧/ ٩٠٢) من طريق عبد الأعلى - وهو ابن عبد الأعلى السامي الثقة -: حدثنا إبراهيم بن يزيد به.\nثم رواه (٩٠٣) من طريق مبشر بن عبيد، عن زيد بن أسلم، عن ابن عمر.\nومبشر؛ كذاب.\n<span data-type=\"title\" id=toc-4208>٤١٩٧ </span>- (كان إذا خرج من الغائط قال: الحمد لله الذي أحسن إلي في أوله، وآخره) .\nموضوع\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٣) عن عبد الله بن","vol":"9","page":209},{"text":"محمد العدوي: حدثني عبد الله الداناج، عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته العدوي هذا؛ قال الحافظ:\n\"متروك، رماه وكيع بالوضع\".\n<span data-type=\"title\" id=toc-4209>٤١٩٨ </span>- (كان إذا زوج أو تزوج نثر تمرًا) .\nموضوع\nأخرجه البيهقي في \"السنن\" (٧/ ٢٨٧-٢٨٨) عن عاصم بن سليمان: أخبرنا هشام بن عروة، عن أمه، عن عائشة ﵂ مرفوعًا. وقال البيهقي:\n\"عاصم بن سليمان؛ بصري رماه عمرو بن علي بالكذب، ونسبه إلى وضع الحديث\".\nوقال الساجي وابن عدي:\n\"يضع الحديث\". وقال الطيالسي:\n\"كذاب\".\nوروى البيهقي أيضًا من طريق الحسن بن عمرو: أخبرنا القاسم بن عطية، عن منصور بن صفية، عن أمه، عن عائشة ﵂:\n\"أن رسول الله - ﷺ - تزوج بعض نسائه فنثر عليه التمر\". وقال:\n\"الحسن بن عمرو - وهو ابن سيف العبد ي -؛ بصري عنده غرائب\".\nقلت: بل هو شر من ذلك؛ فقد كذبه ابن المديني، وقال البخاري:\n\"كذاب\". وقال الرازي:","vol":"9","page":210},{"text":"\"متروك\".\nوهذا هو الذي اعتمده الحافظ؛ أنه متروك.\n<span data-type=\"title\" id=toc-4210>٤١٩٩ </span>- (كان إذا سأل جعل باطن كفيه إليه (وفي رواية: إلى وجهه)، وإذا استعاذ جعل ظاهرهما إليه) .\nضعيف بتمامه\nأخرجه أحمد (٤/ ٥٦) من طريق ابن لهيعة، عن حبان بن واسع، عن خلاد بن السائب الأنصاري مرفوعًا.\nقلت: وهذا إسناد ضعيف، فيه علتان:\nالأولى: خلاد هذا؛ مختلف في صحبته؛ قال الحافظ في \"التقريب\":\n\"ثقة من الثالثة، ووهم من زعم أنه صحابي\".\nقلت: وهذا التوثيق من الحافظ اجتهاد منه، وكأن وجهه أنه تابعي روى عنه جماعة من الثقات، ولم يجرح، وإلا فهو لم يحك في \"التهذيب\" توثيقه عن أحد، بل نقل عن العجلي أنه قال:\n\"ما نعرفه\".\nوالأخرى: سوء حفظ ابن لهيعة.\nوالحديث قال الهيثمي في \"مجمع الزوائد\" (١٠/ ١٦٨):\n\"رواه أحمد مرسلًا، وإسناده حسن\"!\n(تنبيه): عزاه السيوطي في \"الجامع\" لـ (حم - عن السائب بن خلاد) .\nيعني والد الخلاد بن السائب، وعليه؛ فالحديث متصل، وهو وهم من السيوطي ﵀، سببه أنه رأى الحديث عند أحمد في \"مسند السائب بن","vol":"9","page":211},{"text":"خلاد\" فتوهم أنه عنه، ولم يتنبه أن الراوي لم يقل في إسناده: \"عن أبيه\"، وإنما أوقفه على الخلاد بن السائب، ولذلك جزم الهيثمي بأنه مرسل كما رأيت، ولم يتنبه لهذا المناوي، فقال عقب عبارة الهيثمي السابقة:\n\"وفيه إيذان بضعف هذا المتصل، فتحيز المصنف له كأنه لاعتضاده\"! .\nكذا قال! وقد علمت أن المتصل لا أصل له عند أحمد. نعم؛ قد عزاه الهيثمي (١٠/ ١٦٩) للطبراني عن خلاد بن السائب، عن أبيه بالشطر الأول منه؛ وقال:\n\"وفيه حفص بن هاشم بن عتبة؛ وهو مجهول\".\nقلت: وهذا الشطر هو عند أحمد أيضًا؛ لكن من الطريق الأولى مرسلًا، والتي فيها ابن لهيعة. والظاهر أنه في طريق الطبراني أيضًا؛ فقد ذكر الذهبي في ترجمة حفص هذا أنه:\n\"روى عنه ابن لهيعة وحده\".\nوإذا صح هذا؛ فيكون ابن لهيعة قد اضطرب في إسناد الحديث؛ فتارة أرسله، وتارة وصله من طريق هذا المجهول. والله أعلم.\nلكن هذا الشطر له شواهد؛ منها عند الطبراني في \"الكبير\" (٣/ ١٥٠/ ١) عن ابن عباس مرفوعًا:\n\"كان إذا دعا جعل باطن كفه إلى وجهه\".\nوإسناده ضعيف، لا بأس به في الشواهد.\nبل قد ثبت الأمر بذلك والنهي عن السؤال بظهور الأكف؛ كما تقدم تحقيقه في \"الصحيحة\" (٥٩٥) .","vol":"9","page":212},{"text":"وأما الشطر الثاني من الحديث؛ فلم أجد له شاهدًا نعضده به.\nنعم؛ روى حماد بن سلمة، عن بشر بن حرب، عن أبي سعيد الخدري قال:\n\"كان رسول الله - ﷺ - واقفًا بعرفة يدعو هكذا - ورفع يديه حيال ثندوتيه، وجعل بطون كفيه مما يلي الأرض -\".\nأخرجه أحمد (٣/ ١٣) .\nقلت: فهذا ضعيف الإسناد؛ لأن بشرًا هذا قال الهيثمي:\n\"ضعيف\". وقال الحافظ:\n\"صدوق فيه لين\".\nومع ذلك فليس فيه ذكر الاستعاذة.\nولحماد فيه إسناد آخر، قال: عن هشام بن عروة، عن أبيه وعمرو بن دينار وطاوس وثابت، عن أنس مرفوعًا بلفظ:\n\"كان إذا دعا جعل ظاهر كفيه مما يلي وجهه، وباطنهما مما يلي الأرض\".\nوسوى حماد كفيه وفرق أصابعه.\nأخرجه الضياء المقدسي في \"المختارة\" (ق ٢٧/ ١) من طريق المحاملي: حدثنا أحمد بن علي الجواربي: حدثنا يزيد بن هارون: أنبأ حماد - يعني ابن سلمة - به.\nقلت: وهذا إسناد صحيح، رجاله ثقات رجال مسلم غير الجواربي انقلب اسمه على أحد الرواة الذين دون المحاملي؛ فإن نسخة \"المختارة\" جيدة بخط المؤلف نفسه، وإنما أرجح هذا؛ لأن علي بن أحمد الجواربي قد ترجمه الخطيب في \"التاريخ\" (١١/ ٣١٤-٣١٥)، ثم السمعاني في \"الأنساب\" (٣/ ٣٦٤-٣٦٥)","vol":"9","page":213},{"text":"وذكرا في شيوخه يزيد بن هارون، وفي الرواة عنه القاضي المحاملي، ووثقاه، مات سنة (٢٥٥) .\nفإذا صح هذا الإسناد، فإني أظن أن في الحديث اختصارًا بينته رواية الحسن ابن موسى: حدثنا حماد بن سلمة، عن ثابت به بلفظ:\n\"أن النبي - ﷺ - استسقى، فأشار بظهر كفيه إلى السماء\".\nأخرجه مسلم (٣/ ٢٤) .\nفبينت هذه الرواية أن ذلك كان في الاستسقاء، وليس في الاستعاذة، ولا في كل دعاء، وقد قالوا - كما في \"المرقاة\" (٢/ ٢٨٤) -:\n\"فعل هذا تفاؤلًا بتقلب الحال ظهرًا لبطن، وذلك نحو صنيعه في تحويل الرداء\".\nوقال النووي في \"شرحه\":\n\"قال جماعة من أصحابنا وغيرهم: السنة في كل دعاء لرفع بلاء كالقحط ونحوه أن يرفع يديه ويجعل ظهر كفيه إلى السماء، وإذا دعا لسؤال شيء وتحصيله جعل بطن كفيه إلى السماء، احتجوا بهذا الحديث\".\n<span data-type=\"title\" id=toc-4211>٤٢٠٠ </span>- (كان إذا سجد رفع العمامة عن جبهته) .\nضعيف\nرواه ابن سعد (١/ ٤٥٥): أخبرنا محمد بن معاوية النيسابوري: أخبرنا ابن لهيعة، عن بكر بن سوادة، عن صالح بن خيوان مرفوعًا.\nقلت: وهذا إسناد ضعيف مرسل؛ صالح بن خيوان - بالخاء المعجمة، ويقال: بالمهملة -؛ لم يوثقه غير العجلي. وقال الذهبي:\n\"ما روى عنه سوى بكر، قال عبد الحق: لا يحتج به\".","vol":"9","page":214},{"text":"والنيسابوري؛ قال الحافظ:\n\"متروك، مع معرفته، لأنه كان يتلقن، وقد أطلق عليه ابن معين الكذب\".\nقلت: وقد خولف في متنه؛ فقال بحر بن نصر: قرىء على ابن وهب: أخبرك ابن لهيعة وعمرو بن الحارث، عن بكر بن سوادة الجذامي به بلفظ:\n\"أن رسول الله - ﷺ -، رأى رجلًا يسجد بجبهته، وقد اعتم على جبهته، فحسر رسول الله - ﷺ - عن جبهته\".\nأخرجه البيهقي (٢/ ١٠٥) وقال:\n\"وفيما روى معاوية بن صالح، عن عياض بن عبد الله القرشي قال: رأى رسول الله - ﷺ - رجلًا يسجد على كور عمامته فأومأ بيده: ارفع عمامتك. وأومأ إلى جبهته. وهذا المرسل شاهد لمرسل صالح\".\nكذا قال! وفيه نظر؛ لأنه يشترط في تقوية المرسل بمثله: أن يكون شيوخ مرسل كل منهما غير شيوخ الآخر، وهذا غير معروف هنا.\n<span data-type=\"title\" id=toc-4212>٤٢٠١ </span>- (كان إذا سلم من صلاته قال: (سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين» .\nضعيف جدًا\nرواه عبد بن حميد في \"مسنده\" - وهو من ثلاثياته - (٧٨/ ٢): حدثنا علي بن عاصم، عن أبي هارون العبد ي، عن أبي سعيد الخدري مرفوعًا. وهو في \"المنتخب من سنده\" (١٠٥) من طريق سفيان، عن أبي هارون به نحوه. ورواه ابن أبي شيبة في \"المصنف\" (١/ ٣٠٣): حدثنا هشيم، عن أبي هارون به. والطبراني في \"الدعاء\" (٢/ ١٠٩١/ ٦٥١) عن سفيان به. ورواه أبو يعلى (١/ ٣١١) من طريق حماد، عن أبي هارون قال:","vol":"9","page":215},{"text":"قلنا لأبي سعيد: هل حفظت من رسول الله - ﷺ - شيئًا كان يقوله بعدما يسلم؟ قال: نعم، \"كان يقول: سبحان ربك رب العزة عما يصفون ... \" فذكره.\nوهذا إسناد ضعيف جدًا، أبو هارون العبد ي - واسمه عمارة بن جوين -؛ قال الحافظ:\n\"متروك، ومنهم من كذبه\".\nأما قول الهيثمي (٢/ ١٤٨) .\n\"رواه أبو يعلى ورجاله ثقات\".\nفهو وهم محض، لا أدري وجهه! ولا يقال: لعل الوجه أنه وقع عنده: \"عن أبي هريرة\" بدل \"عن أبي هارون\"؛ فإني أظنه خطأ من الطابع أو الناسخ، وليس من الهيثمي نفسه. والله أعلم.\nوالحديث لم يتكلم عليه المناوي بشيء سوى أنه قال:\n\"رمز المصنف لحسنه\".\nوالظاهر أن المناوي لم يقف على إسناده، وإلا لتعقبه ببيان ضعفه الشديد؛ كما هي عادته في مثله.\nوقد وجدت له شاهدًا، ولكن واه لا يفرح به، يرويه محمد بن عبد الله بن عبيد بن عمير، عن عمرو بن دينار، عن ابن عباس قال:\n\"كنا نعرف انصراف رسول الله - ﷺ - من الصلاة بقوله: سبحان ربك ... \" إلخ.\nأخرجه الطبراني في \"الكبير\" (٣/ ١١٤/ ١)، وفي \"الدعاء\" (٦٥٢) .\nوابن عمير هذا؛ قال البخاري:","vol":"9","page":216},{"text":"\"منكر الحديث\". وقال النسائي:\n\"متروك\".\nومما يؤكد نكارته؛ أن المحفوظ عن ابن عباس قوله:\n\"كنا نعرف انقضاء صلاة رسول الله - ﷺ - بالتكبير\".\nأخرجه الشيخان وغيرهما من طريق أبي سعيد عنه، وهو مخرج في \"صحيح أبي داود\" (٩٢٠ و٩٢١) .\nوفي الطبراني حديث آخر بنحو حديث الترجمة، وقد خرجته فيما يأتي برقم (٦٥٢٩) المجلد الرابع عشر من هذه \"السلسلة\"، وبينت أن في إسناده كذابًا.\n<span data-type=\"title\" id=toc-4213>٤٢٠٢ </span>- (كان إذا شرب الماء قال: الحمد لله الذي جعله عذبًا فراتًا برحمته، ولم يجعله ملحًا أجاجًا بذنوبنا) .\nضعيف\nرواه ابن أبي الدنيا في \"الشكر\" (١/ ٨/ ٢)، وأبو نعيم (٨/ ١٣٧) عن جابر، عن أبي جعفر مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ جابر هذا هو الجعفي وهو متهم، وأبو جعفر هو الباقر محمد بن علي بن الحسين بن علي بن أبي طالب وهو تابعي ثقة، فالحديث مرسل. وعزاه السيوطي في \"الجامع\" لأبي نعيم في \"الحلية\" فقط، وهو قصور. وعزاه شارحه المناوي للطبراني أيضًا في \"الدعاء\".\nورواه ابن عبد الهادي في \"أحاديث منتقاة\" (٣٣٨/ ١) عن ابن جريج، عن ابن خثيم مرفوعًا.\nورجاله ثقات، لكنه مرسل أيضًا، وابن جريج مدلس وقد عنعنه.","vol":"9","page":217},{"text":"<span data-type=\"title\" id=toc-4214>٤٢٠٣ </span>- (كان إذا شرب في الإناء تنفس ثلاثة أنفاس، يحمد الله ﷿ في كل نفس، ويشكره في آخرهن) .\nضعيف جدًا\nأخرجه ابن السني في \"عمل اليوم والليلة\" رقم (٤٦٥)، والطبراني في \"الكبير\" (٣/ ٧٩/ ٢) عن المعلى بن عرفان، عن شقيق بن سلمة، عن عبد الله بن مسعود ﵁ قال: فذكره.\nقلت: هذا إسناد ضعيف جدًا؛ معلى بن عرفان؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".\nورواه ابن عدي في \"الكامل\" (١٢٩/ ١) عن داود بن محبر: حدثنا صالح المري، عن أبي عمران الجوني، عن أنس قال:\n\"كان رسول الله - ﷺ - يتنفس في شرابه ثلاثًا، ويذكر اسم الله في كل مرة\". قال ابن عدي:\n\"وهذا من حديث أبي عمران الجوني، عن أنس عجب، ويرويه عنه صالح المري، ولا أعلم أتى به غير داود بن محبر\".\nقلت: وهو وضاع.\nورواه المعلى بإسناد آخر ولفظ آخر، وقد خرجته فيما سيأتي برقم (٥٩٢٩) .","vol":"9","page":218},{"text":"<span data-type=\"title\" id=toc-4215>٤٢٠٤ </span>- (كان إذا شرب تنفس مرتين) .\nضعيف\nأخرجه الترمذي (١/ ٣٤٥)، وابن ماجه (٣٤١٧)، والطبراني في \"الكبير\" (١٥٠/ ١)، وابن عدي في \"الكامل\" (١٣٥/ ٢)، والضياء في","vol":"9","page":218},{"text":"\"المختارة\" (٦٧/ ١٠٥/ ٢) عن رشدين بن كريب، عن أبيه، عن ابن عباس مرفوعًا. وقال الترمذي:\n\"هذا حديث غريب لا نعرفه إلا من حديث رشدين بن كريب\".\nقلت: وهو ضعيف.\nوالمحفوظ عنه - ﷺ - أنه كان يتنفس ثلاثًا. كما أخرجه الشيخان وغيرهما من حديث أنس، وهو مخرج في \"الصحيحة\" (٣٨٧) .\n<span data-type=\"title\" id=toc-4216>٤٢٠٥ </span>- (كان إذا اتبع الجنازة أكثر الصمات، وأكثر حديث نفسه، وكانوا يرون أنه إنما يحدث نفسه بأمر الميت، وما يرد عليه، وما هو مسؤول عنه) .\nضعيف\nأخرجه ابن المبارك في \"الزهد\" رقم (٢٤٣) قال: أخبرنا عبد العزيز ابن أبي رواد، قال: فذكره مرفوعًا.\nقلت: وهذا إسناد معضل. وقد وصله ابن لهيعة، عن عمرو بن دينار، عن ابن عباس مرفوعًا بلفظ:\n\"كان إذا شهد جنازة رأيت عليه كآبة، وأكثر حديث النفس\".\nأخرجه الطبراني في \"الكبير\" (٣/ ١١٣/ ١)، والجرجاني في \"الفوائد\" (ق ١٦٨/ ٢) . لكن ابن لهيعة سيىء الحفظ.\nورواه الحاكم في \"الكنى\" عن عمران بن حصين كما في \"الجامع الصغير\"، ولم يتكلم عليه المناوي بشيء، وغالب الظن أن إسناده لا يصح.","vol":"9","page":219},{"text":"<span data-type=\"title\" id=toc-4217>٤٢٠٦ </span>- (كان إذا غضب لم يجترىء عليه أحد إلا علي) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (ص ٣٣٩ - الحرم المكي - زوائده)،","vol":"9","page":219},{"text":"وأبو نعيم (٩/ ٢٢٧)، والحاكم (٣/ ١٣) عن حسين الأشقر: حدثنا جعفر بن زياد الأحمر، عن مخول، عن منذر الثوري، عن أم سلمة مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي بقوله:\n\"قلت: الأشقر وثق، وقد اتهمه ابن عدي، وجعفر تكلم فيه\".\nقلت: وفيه علة أخرى؛ وهي الانقطاع بين منذر الثوري - واسم أبيه يعلى - وأم سلمة، فقد أورده ابن حبان في \"ثقات التابعين\" (١/ ٢٥٤ - طبع الهند) وقال:\n\"يروي عن أم سلمة إن كان سمع منها\".\nقلت: وجل روايته عن التابعين. والله أعلم.\n<span data-type=\"title\" id=toc-4218>٤٢٠٧ </span>- (كان إذا غضبت أخذ بأنفها، وقال: يا عويشة قولي: اللهم رب النبي محمد - ﷺ -؛ اغفر ذنبي، وأذهب غيظ قلبي، وأجرني من مضلات الفتن) .\nضعيف\nرواه ابن عساكر (١٩/ ١٦٩/ ٢) عن هشام بن عمار: أخبرنا عبد الرحمن ابن أبي الجون عن مؤذن لعمر، عن مسلم بن يسار، عن عائشة: أن رسول الله - ﷺ - كان ...\nقلت: وهذا إسناد ضعيف؛ لأن مؤذن عمر - ولعله ابن عبد العزيز - مجهول لم يسم.\nوعبد الرحمن بن أبي الجون؛ لم أعرفه أيضًا.\nوقد روي من طريق أخرى عنها، فقال ابن السني في \"عمل اليوم والليلة\" (٤٤٩): أخبرني محمد بن المهاجر: حدثنا إبراهيم بن مسعود: حدثنا جعفر بن عون: حدثنا أبو العميس، عن القاسم بن محمد بن أبي بكر قال:","vol":"9","page":220},{"text":"\"كانت عائشة ﵂ إذا غضبت عرك النبي - ﷺ - ... \" الحديث مثله.\nقلت: وهذا إسناد واه بمرة؛ محمد بن المهاجر هذا - هو الطالقاني - يعرف بأخي حنيف؛ قال الذهبي:\n\"كذبه صالح جزرة وغيره\".\nوله ترجمة في \"تاريخ بغداد\" (٣/ ٣٠٢-٣٠٣)، و\"اللسان\".\nوإبراهيم بن مسعود؛ قال ابن أبي حاتم (١/ ١/ ١٤٠):\n\"كتبت عنه وهو صدوق\".\nومن فوقه ثقات رجال الشيخين.\nثم إن ظاهر الإسناد الإرسال. والله أعلم.\nوقد روي موصولًا من طريق أخرى بلفظ:\n\"كان إذا غضبت عائشة وضع يده على منكبها فقال: اللهم اغفر لها ذنبها، وأذهب غيظ قلبها، وأعذها من مضلات الفتن\".\nرواه ابن عساكر في \"التاريخ\" (١٨/ ١٥٣/ ١)، وأبو منصور ابن عساكر في \"الأربعين في مناقب أمهات المؤمنين\" (٣٧/ ٢) عن بقية، عن يزيد بن أيهم، عن يزيد بن شريح، عن عائشة مرفوعًا. وقال أبو منصور:\n\"هذا حديث حسن من حديث بقية بن الوليد\".\nكذا قال! ولعله يعني الحسن اللغوي، وإلا؛ فبقية معروف بالتدليس عن المجهولين والكذابين، وقد عنعنه.\nواليزيدان فوقه؛ مقبولان عند الحافظ ابن حجر. والله أعلم.","vol":"9","page":221},{"text":"<span data-type=\"title\" id=toc-4219>٤٢٠٨ </span>- (كان إذا فاتته الأربع قبل الظهر؛ صلاها بعد الركعتين بعد الظهر) .\nمنكر\nأخرجه ابن ماجه (١/ ٣٥٣)، وابن عدي (٢٧١/ ١)، وتمام (٩/ ١) عن قيس بن الربيع، عن شعبة، عن خالد الحذاء، عن عبد الله بن شقيق، عن عائشة مرفوعًا. وقال:\n\"لم يحدث به عن شعبة إلا قيس\".\nقلت: وهو سيىء الحفظ، وقد خولف في متنه، فقال الترمذي (٢/ ٢٩١ - شاكر): حدثنا عبد الوارث بن عبيد العتكي المروزي: أخبرنا عبد الله بن المبارك، عن خالد الحذاء به نحوه؛ دون قوله \"بعد الركعتين\". وقال:\n\"حديث حسن غريب، إنما نعرفه من حديث ابن المبارك من هذا الوجه. وقد رواه قيس بن الربيع، عن شعبة، عن خالد الحذاء نحو هذا، ولا نعلم أحدًا رواه عن شعبة غير قيس بن الربيع\".\nقلت: وهو ضعيف لسوء حفظه كما ذكرنا؛ لا سيما عند المخالفة، والظن أنه هو المخالف وليس شعبة؛ فإنه حافظ ضابط.\nوعبد الوارث بن عبيد العتكي؛ ذكره ابن حبان في \"الثقات\"، وروى عنه جمع، وقال الحافظ:\n\"صدوق\".\nقلت: ويشهد لحديثه ما أخرجه ابن أبي شيبة في \"المصنف\" (٢/ ٢٠٢): حدثنا شريك، عن هلال الوزان، عن عبد الرحمن بن أبي ليلى قال: فذكره دون الركعتين أيضًا.","vol":"9","page":222},{"text":"قلت: وهذا مرسل حسن الإسناد في الشواهد، فالحديث صحيح بغير الركعتين، وذكرهما منكر؛ لتفرد قيس بن الربيع بهما.\n(تنبيه): عزا السيوطي الحديث في \"الجامع\": لابن ماجه عن عائشة. فقال المناوي عقبه:\n\"وقال الترمذي: حسن غريب، ورمز المصنف لحسنه\".\nقلت: فأوهم أمرين لا حقيقة لهما:\nالأول: أن الترمذي أخرج الحديث بلفظ ابن ماجه.\nوالآخر: أنه حسنه.\nوقد عرفت أن الذي أخرجه الترمذي وحسنه ليس فيه الركعتان.\nوأما رمز السيوطي لحسنه؛ فلا قيمة له؛ كما شرحته في مقدمة \"صحيح الجامع الصغير\" و\"ضعيف الجامع الصغير\"، فليراجع من شاء أحدهما.\nوقد غفل عن التحقيق المتقدم المعلق على \"زاد المعاد\" (١/ ٣٠٩)؛ فقد قال بعد أن خرج الحديث برواية الترمذي وحسن إسناده ثم خرج الحديث برواية ابن ماجه: \"وهو حسن بما قبله\"!\n<span data-type=\"title\" id=toc-4220>٤٢٠٩ </span>- (كان إذا فرغ من طعامه قال: اللهم لك الحمد، أطعمت وسقيت، وأشبعت وأرويت، فلك الحمد غير مكفور، ولا مودع، ولا يستغنى عنك) .\nضعيف\nرواه أحمد (٤/ ٢٣٦)، وابن عساكر (١٧/ ٣٠٩/ ١) عن عبد الله بن عامر الأسلمي، عن أبي عبيد حاجب سليمان، عن نعيم بن سلامة، عن رجل من بني سليم كانت له صحبة: أن النبي - ﷺ - كان ...","vol":"9","page":223},{"text":"قلت: وهذا إسناد ضعيف؛ من أجل الأسلمي هذا؛ قال الحافظ:\n\"ضعيف\".\nوقد صح الحديث بلفظ آخر عن رجل خدم النبي - ﷺ -، وهو مخرج في \"الصحيحة\" (٧١) .\n<span data-type=\"title\" id=toc-4221>٤٢١٠ </span>- (كان إذا قال بلال: قد قامت الصلاة؛ كبر) .\nضعيف\nرواه أبو القاسم بن أبي القعنب في \"حديث القاسم بن الأشيب\" (٨/ ٢) عن عاصم بن علي قال: حدثنا حجاج بن فروخ الكواز، عن شهر بن حوشب، عن عبد الله بن أبي أوفى مرفوعًا.\nورواه ابن عدي (٧١/ ٢) من طرق عن حجاج به، وقال:\n\"والحجاج هذا؛ لا أعرف له كبير رواية\".\nقلت: قال ابن معين: \"ليس بشيء\". وضعفه النسائي.\nوشهر؛ سيىء الحفظ.\nقلت: والحديث منكر عندي؛ لمنافاته ما استفاض عنه - ﷺ - من الأمر بتسوية الصفوف قبل التكبير، ويبعد أن يكون ذلك والمؤذن يقيم الصلاة، وقد ثبت في \"صحيح مسلم\" وغيره: أن بلالًا ﵁ كان لا يقيم حتى يخرج النبي - ﷺ -، فإذا خرج أقام الصلاة حين يراه.\nفإذا كبر حين قوله: \"قد قامت الصلاة\"؛ لم يبق هناك وقت لتسوية الصفوف وتعديلها، فثبت أن السنة التكبير بعد ذلك، والله أعلم.","vol":"9","page":224},{"text":"<span data-type=\"title\" id=toc-4222>٤٢١١ </span>- (كان إذا لقي أصحابه لم يصافحهم حتى يسلم عليهم) .\nمنكر\nأخرجه الطبراني في \"الكبير\" (١/ ٨٦/ ١) عن النضر بن منصور،","vol":"9","page":224},{"text":"عن سهل الفزاري، عن أبيه، عن جندب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ سهل هذا وأبوه؛ قال الذهبي:\n\"مجهولان، والحديث منكر\".\nوالنضر بن منصور؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"ليس بثقة\".\nوالحديث قال المناوي:\n\"رمز المصنف لحسنه، وليس كما قال؛ فقد قال الحافظ الهيثمي: فيه من لم أعرفهم\".\n<span data-type=\"title\" id=toc-4223>٤٢١٢ </span>- (كان إذا مر بالمقابر قال: سلام عليكم أهل الديار من المؤمنين والمؤمنات، والمسلمين والمسلمات، والصالحين والصالحات، وإنا إن شاء الله بكم لاحقون) .\nموضوع بهذا السياق\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٥٨٣) عن محمد بن عمر الغربي: حدثنا عبد الله بن وهب، عن يزيد بن عياض، عن عبد الرحمن الأعرج، عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته يزيد بن عياض؛ كذبه مالك وابن معين وغيرهما.\nومحمد بن عمر الغربي؛ لم أعرفه.\nوالحديث قد صح من حديث أبي هريرة وغيره مختصرًا دون قوله: \"والصالحين والصالحات\"، وهي مخرجة في كتابي \"أحكام الجنائز وبدعها\" (ص ١٨٩-١٩١) .","vol":"9","page":225},{"text":"<span data-type=\"title\" id=toc-4224>٤٢١٣ </span>- (كان إذا مشى أسرع، حتى يهرول الرجل وراءه فلا يدركه) .\nضعيف\nأخرجه ابن سعد (١/ ٣٧٩) عن طلحة بن زيد، عن الوضين بن عطاء، عن يزيد بن مرثد قال: فذكره مرفوعًا.\nقلت: وهذا إسناد هالك؛ فإنه مع إرساله فيه طلحة بن زيد - وهو القرشي -؛ قال الحافظ.\n\"متروك؛ قال أحمد وعلي وأبو داود: كان يضع الحديث\".\nوروى ابن سعد أيضًا من طريق رشدين بن سعد: حدثني عمرو بن الحارث، عن أبي يونس مولى أبي هريرة، عن أبي هريرة قال:\n\"ما رأيت شيئًا أحسن من النبي - ﷺ -؛ كأن الشمس تجري في وجهه، وما رأيت أحدًا أسرع في مشيه من النبي - ﷺ -؛ كأن الأرض تطوى له، إنا لنجهد وهو غير مكترث\".\nورشدين بن سعد؛ ضعيف.\nوانظر: \"مختصر الشمائل\" (رقم: ١٠٠) .","vol":"9","page":226},{"text":"<span data-type=\"title\" id=toc-4225>٤٢١٤ </span>- (كان إذا نزل منزلًا لم يرتحل حتى يصلي ركعتين أو صلاة يودع بها المنزل) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٦٥/ ١ - من ترتيبه)، وفي \"جزء ما انتخبه الطبراني لابنه أبي ذر\" (٢٣٢/ ٢)، والحاكم (١/ ٤٤٦)، والبيهقي (٥/ ٢٥٣) عن أبي عاصم، عن عثمان بن سعد، عن أنس مرفوعًا. ورواه العقيلي من طريق أخرى (٢٩١) عن عثمان بن سعد الكاتب به؛ وقال:","vol":"9","page":226},{"text":"\"قال ابن معين: ليس بذاك. وقد روي هذا بإسناد أصلح من هذا\".\nكذا قال، والظاهر أنه يعني ما أخرجه أبو داود وغيره؛ من طريق أخرى عن أنس بفلظ:\n\" ... لم يرتحل حتى يصلي الظهر\".\nفهذا غير حديث الترجمة؛ بل هو مما يعله، وهو مخرج في \"صحيح أبي داود\" (١٠٨٨) .\nوقال الحاكم عقب الحديث:\n\"صحيح على شرط البخاري\"! ورده الذهبي بقوله:\n\"قلت: كذا قال، وعثمان ضعيف، ما احتج به (خ) \".\nقلت: وكذلك جزم بضعفه الحافظ في \"التقريب\".\nثم رأيت الحديث تقدم تخريجه بنحوه في هذه \"السلسلة\" برقم (١٠٤٧) .\n<span data-type=\"title\" id=toc-4226>٤٢١٥ </span>- (كان إذا نظر إلى البيت قال: اللهم زد بيتك هذا تشريفًا وتعظيمًا وتكريمًا وبرًا ومهابة) .\nموضوع\nرواه الطبراني (١/ ٣١٢-٣١٣)، وفي \"الأوسط\" (١/ ١١٧/ ١)، وعنه عبد الغني المقدسي في \"السنن\" (٣١٤/ ٢) من طريق عمر بن يحيى الأيلي: حدثنا عاصم بن سليمان الكوزي، عن زيد بن أسلم، عن أبي الطفيل، عن حذيفة بن أسيد مرفوعًا. وقال الطبراني:\n\"لا يروى عن أبي سريحة إلا بهذاالإسناد، تفرد به عمر\".\nقلت: وعمر هذا؛ أشار ابن عدي إلى أنه يسرق الحديث.","vol":"9","page":227},{"text":"وعاصم بن سليمان الكوزي شر منه بكثير؛ فإنه كان يضع الحديث؛ كما قال الفلاس وابن عدي والساجي، وبه أعل الحديث الهيثمي؛ إلا أنه قال فيه (٣/ ٢٣٨):\n\"وهو متروك\".\n<span data-type=\"title\" id=toc-4227>٤٢١٦ </span>- (كان إذا نظر إلى الهلال قال: اللهم اجعله هلال يمن ورشد، آمنت بالله الذي خلقك فعدلك، فتبارك الله أحسن الخالقين) .\nموضوع\nأخرجه ابن السني (٦٣٧) عن أحمد بن عيسى الخشاب: حدثنا عمرو بن أبي سلمة، عن زهير بن محمد، عن يحيى بن سعيد وعبد الرحمن بن حرملة، عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته الخشاب هذا؛ قال مسلمة وغيره:\n\"كذاب\".\nوزهير بن محمد؛ فيه ضعف.","vol":"9","page":228},{"text":"<span data-type=\"title\" id=toc-4228>٤٢١٧ </span>- (كان إذا هاجت ريح استقبلها بوجهه، وجثا على ركبتيه، ومد بيديه، وقال: اللهم! إني أسألك من خير هذه الريح وخير ما أرسلت به، وأعوذ بك من شرها وشر ما أرسلت به، اللهم! اجعلها رحمة، ولا تجعلها عذابًا، اللهم! اجعلها رياحًا، ولا تجعلها ريحًا) .\nضعيف جدًا\nأخرجه الطبراني في \"معجمه\" (٣/ ١٢٥/ ٢) عن الحسين ابن قيس، عن عكرمة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الحسين بن قيس - هو الرحبي الملقب بـ (حنش) - وهو متروك كما في \"التقريب\".","vol":"9","page":228},{"text":"واعلم أن هذا الحديث قد أنكره الإمام أبو جعفر الطحاوي من حيث المعنى؛ فإنه قال في \"مشكل الآثار\" (١/ ٣٩٧-٣٩٨):\n\"قال أبو عبيد: القراءة التي سمعتها في الريح والرياح أن ما كان منها من الرحمة فإنه جمع، وما كان منها من العذاب فإنه على واحدة. قال: والأصل الذي اعتبرنا به هذه القراءة حديث النبي - ﷺ - \"أنه كان إذا هاجت الريح قال: اللهم اجعلها رياحًا ولا تجعلها ريحًا\"، فكان ما حكاه أبو عبيد من هذا عن رسول الله - ﷺ - مما لا أصل له، وقد كان الأولى به لجلالة قدره ولصدقه في روايته غير هذا الحديث أن لا يضيف إلى رسول الله - ﷺ - ما لا يعرفه أهل الحديث عنه.\nثم اعتبرنا في كتاب الله تعالى مما يدل على الواحد في هذا المعنى؛ فوجدنا الله ﵎ قد قال في كتابه العزيز: (هو الذي يسيركم في البر والبحر حتى إذا كنتم في الفلك وجرين بهم بريح طيبة وفرحوا بها جاءتها ريح عاصف وجاءهم الموج من كل مكان) [يونس: ٢٢]، فكانت الريح الطيبة من الله تعالى رحمة، والريح العاصف منه ﷿ عذابًا. ففي ذلك ما قد دل على انتفاء ما رواه أبو عبيد مما ذكره\".\nثم ذكر بعض الأحاديث التي تشهد لما تضمنته الآية الكريمة، وترد على أبي عبيد ﵀، فانظر \"تخريج الكلم الطيب\" (١٥٣) وغيره.\nثم رأيت الحديث في كتاب \"الأم\" للإمام الشافعي بإسناد آخر عن عكرمة، فقال (١/ ٢٢٤): أخبرني من لا أتهم قال: حدثنا العلاء بن راشد، عن عكرمة به.\nقلت: وهذا أيضًا ضعيف جدًا؛ العلاء بن راشد؛ قال الحسيني في ترجمته:\n\"عن عكرمة، وعنه إبراهيم بن أبي يحيى، لا تقوم به حجة\".\nقال الحافظ في \"التعجيل\" عقبه:","vol":"9","page":229},{"text":"\"كذا قال، وعكرمة مشهور، وحال إبراهيم معروف، فانحصر\".\nكأنه يعني أن إبراهيم بن أبي يحيى - وهو شيخ الشافعي في هذا الإسناد - الذي لم يسمه؛ هو متهم عند غير الشافعي، فهو علة هذا الإسناد الذي لا يقوم به حجة، وليس العلاء هذا.\nومن طبقته ما في \"تاريخ البخاري\" (٣/ ٢/ ٥١٣)، و\"الجرح والتعديل\" (٣/ ١/ ٣٥٥)، و\"ثقات ابن حبان\" (٨/ ٥٠٢):\n\"العلاء بن راشد الواسطي الجرمي، سمع حلام بن صالح الأزدي، سمع منه يزيد بن هارون\".\nقلت: فيحتمل أن يكون هو شيخ إبراهيم هذا. والله أعلم.\n<span data-type=\"title\" id=toc-4229>٤٢١٨ </span>- (كان إذا وجد الرجل راقدًا على وجهه؛ ليس على عجزه شيء، ركضه برجله، وقال: هي أبغض الرقدة إلى الله ﷿) .\nضعيف بتمامه\nأخرجه أحمد (٤/ ٣٨٨): حدثنا مكي بن إبراهيم: حدثنا ابن جريج قال: أخبرني إبراهيم بن ميسرة، عن عمرو بن الشريد: أنه سمعه يخبره عن النبي - ﷺ -: فذكره.\nثم قال (٤/ ٣٩٠): حدثنا روح: حدثنا زكريا: حدثنا إبراهيم بن ميسرة: أنه سمع عمرو بن الشريد يقول: بلغنا أن رسول الله - ﷺ - مر على رجل ... الحديث نحوه.\nقلت: وهذا إسناد صحيح رجاله كلهم ثقات رجال الشيخين؛ إلا أنه مرسل؛ فإن عمرو بن الشريد تابعي. وأما قول الهيثمي (٨/ ١٠١):\n\"وعن عمرو بن الشريد يخبره، عن أبيه، عن رسول الله - ﷺ - ... رواه أحمد ورجاله رجال الصحيح\".","vol":"9","page":230},{"text":"قلت: فهو وهم منه - والله أعلم -، وكأنه انتقل نظره عند النقل إلى السند الذي قبله وفيه \"عمرو بن الشريد يحدث عن أبيه\". فزاد فيه \"عن أبيه\" وصار بذلك إسنادًا متصلًا، واغتر بصنيعه المناوي، فقال في شرحه على \"الجامع\":\n\"رمز المصنف لحسنه وهو تقصير أو قصور؛ فقد قال الحافظ الهيثمي: رجاله رجال الصحيح اهـ. فكان حقه أن يرمز لصحته\"!\nومما يدلك على هذا الوهم؛ رواية أحمد الأخرى المتقدمة من طريق زكريا - وهو ابن أبي زائدة - عن عمرو بن الشريد: بلغنا أن رسول الله - ﷺ - ...؛ فصرح أنه بلغه عنه - ﷺ -؛ ولم يتلقه من أبيه.\nثم إن مكي بن إبراهيم قد خالفه في إسناده المذكور ومتنه؛ عيسى بن يونس: أنبأنا ابن جريج به؛ إلا أنه زاد: \"عن أبيه الشريد بن سويد\"، وذكر متنًا آخر غير هذا ولفظه:\n\"قال: مر بي رسول الله - ﷺ - وأنا جالس هكذا، وقد وضعت يدي اليسرى خلف ظهري، واتكأت على ألية يدي، فقال: أتقعد قعدة المغضوب عليهم؟! \".\nثم إن حديث الترجمة قد صح من حديث أبي هريرة وطخفة بن قيس الغفاري دون قوله: \"ليس على عجزه شيء\". فهي زيادة منكرة. والله أعلم، وهما مخرجان في \"المشكاة\" (٤٧١٨ و٤٧١٩) .\n<span data-type=\"title\" id=toc-4230>٤٢١٩ </span>- (كان أصبر الناس على أوزار الناس) .\nضعيف\nرواه ابن سعد (١/ ٣٧٨) عن إسماعيل بن عياش مرفوعًا.\nقلت: وهذا معضل.","vol":"9","page":231},{"text":"<span data-type=\"title\" id=toc-4231>٤٢٢٠ </span>- (كان أفلج الثنيتين، إذا تكلم رؤي كالنور يخرج من بين ثناياه) .\nضعيف جدًا\nأخرجه الترمذي في \"الشمائل\" (رقم ١٤)، والبيهقي في \"الدلائل\" (١/ ١٦٣)، والضياء المقدسي في \"المختارة\" (٦٧/ ١٠٧/ ١) عن عبد العزيز بن أبي ثابت الزهري: حدثني إسماعيل بن إبراهيم ابن أخي موسى ابن عقبة، عن موسى بن عقبة، عن كريب، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد العزيز هذا؛ قال الحافظ:\n\"متروك، احترقت كتبه؛ فحدث من حفظه فاشتد غلطه\".\nومن طريقه أخرجه الطبراني في \"الأوسط\"؛ كما في \"المجمع\" (٨/ ٢٧٩)، و\"مجمع البحرين\" (ص ٣٢٢ - نسخة الحرم) .","vol":"9","page":232},{"text":"<span data-type=\"title\" id=toc-4232>٤٢٢١ </span>- (كان أكثر دعائه يوم عرفة: لا إله إلا الله وحده لا شريك له، له الملك ةله الحمد، بيده الخير، وهو على كل شيء قدير) .\nضعيف\nرواه أحمد (٢/ ٢١٠)، وأبو نعيم في \"الحلية\" (٧/ ١٠٣-١٠٤)، وابن عساكر في \"حديث عبد الخلاق الهروي وغيره\" (٢٣٠/ ١) عن محمد بن أبي حميد الأنصاري: حدثنا عمرو بن شعيب، عن أبيه، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل محمد بن أبي حميد هذا؛ قال الذهبي في \"المغني\" و\"الميزان\":\n\"ضعفوه\". وقال الحافظ:\n\"ضعيف\".","vol":"9","page":232},{"text":"<span data-type=\"title\" id=toc-4233>٤٢٢٢ </span>- (كان شديد البطش) .\nضعيف جدًا\nرواه ابن سعد (١/ ٤١٩)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٦٠) عن إسرائيل، عن جابر، عن محمد بن علي مرفوعًا.\nقلت: وهذا واه جدًا؛ جابر هذا - هو ابن يزيد الجعفي -؛ وهو كذاب.\nومحمد بن علي - هو أبو جعفر الباقر -؛ ثقة فاضل تابعي.","vol":"9","page":233},{"text":"<span data-type=\"title\" id=toc-4234>٤٢٢٣ </span>- (كان فراشه مسحًا) .\nضعيف جدًا\nأخرجه الترمذي في \"الشمائل\" (ص ١٨٨) عن عبد الله بن مهدي: حدثنا جعفر بن محمد، عن أبيه قال:\nسئلت عائشة: ما كان فراش رسول الله - ﷺ - في بيتك؟ قالت: من أدم حشوه من ليف، وسئلت حفصة: ما كان فراش رسول الله - ﷺ - في بيتك؟ قالت: مسحًا ثنيته ثنيتين فينام عليه، فلما كان ذات ليلة قلت: لو ثنيته أربع ثنيات لكان أوطأ له، فثنيناه له بأربع ثنيات، فلما أصبح قال:\n\"ما فرشتموا لي الليلة؟ \" قالت:\nقلنا: هو فراشك إلا أنا ثنيناه بأربع ثنيات؛ قلنا: هو أوطأ لك، قال:\n\"ردوه لحالته الأولى؛ فإنه منعتني وطأته صلاتي الليلة\".\nقلت: وهذا إسناد ضعيف؛ فإن والد جعفر محمد الباقر؛ لم يدرك عائشة ولا حفصة.\nوعبد الله بن مهدي؛ لم أعرفه، وأظن أن فيه تصحيفًا.\nثم تبين لي أن الصواب فيه: عبد الله بن ميمون القداح؛ فإنهم ذكروا أنه","vol":"9","page":233},{"text":"يروي عن جعفر بن محمد، وعنه زياد بن يحيى البصري من شيوخ الترمذي، ومن طريقه روى هذا الحديث.\nوابن ميمون هذا؛ منكر الحديث، متروك؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4235>٤٢٢٤ </span>- (كان فيه دعابة) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٨/ ٣٠٨) من طريق ابن أبي الدنيا: حدثنا خالد بن زياد الزيات - وكان صالحًا -: حدثنا حماد بن خالد، عن شعبة، عن علي بن عاصم، عن خالد الحذاء، عن عكرمة قال: فذكره مرسلًا.\nثم رواه من طريق محمد بن الوليد بن أبان: حدثنا خالد بن عبد الله الزيات - بغدادي -: حدثنا حماد بن خالد به، إلا أنه قال: عن عكرمة، عن ابن عباس مرفوعًا. وقال الخطيب:\n\"كذا قال: \"عن ابن عباس\"، والمحفوظ مرسل منا ذكرناه أولًا\".\nقلت: وهو ضعيف موصولًا ومرسلًا؛ لأن مدارهما على علي بن عاصم؛ وهو كما قال الحافظ:\n\"صدوق يخطىء ويصر\".\nوخالد بن زياد - وقيل: خالد بن عبد الله - الزيات -؛ لا يعرف إلا في هذه الرواية، وقول ابن أبي الدنيا فيه: \"وكان صالحًا\". ولم يذكر الخطيب في ترجمته غيرها.\nومحمد بن الوليد بن أبان؛ إن كان القلانسي البغدادي مولى بني هاشم؛ فهو كذاب؛ كما قال أبو عروبة.","vol":"9","page":234},{"text":"وإن كان البغدادي المصري الراوي عن نعيم بن حماد؛ فقد قال الذهبي:\n\"ما علمت به بأسًا\".\n<span data-type=\"title\" id=toc-4236>٤٢٢٥ </span>- (كان له سيف قائمته من فضة، وقبيعته من فضة، وكان يسمى ذا الفقار، وكانت له قوس تسمى السداد، وكانت له كنانة تسمى الجمع، وكانت له درع موشحة بالنحاس تسمى ذات الفضول، وكانت له حربة تسمى النبعاء، وكان له مجن يسمى الذقن، وكان له ترس أبيض يسمى الموجز، وكان له فرس أدهم يسمى السكب، وكان له سرج يسمى الداج، وكانت له بغلة شهباء يقال لها: دلدل، وكانت له ناقة تسمى القصواء، وكان له حمار يسمى يعفور، وكان له بساط يسمى الكز، وكانت له عنزة تسمى النمر، وكانت له ركوة تسمى الصادر، وكانت له امرأة تسمى المدلة، وكان له مقراض يسمى الجامع، وكان له قضيب شوحط يسمى الممشوق) .\nموضوع\nرواه الطبراني (٣/ ١١٣/ ٢) عن عثمان بن عبد الرحمن، عن علي بن عروة، عن عبد الملك بن أبي سليمان، عن عطاء وعمرو بن دينار، عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ علي بن عروة؛ يضع الحديث.\nوعثمان بن عبد الرحمن - وهو الوقاصي -؛ مثله.\nوقال الهيثمي (٥/ ٢٧٢):\n\"رواه الطبراني، وفيه علي بن عروة، وهو متروك\".","vol":"9","page":235},{"text":"<span data-type=\"title\" id=toc-4237>٤٢٢٦ </span>- (كان له فرس يقال لها: الظرب، وآخر يقال له: اللزاز) .\nضعيف\nأخرجه البيهقي في \"السنن\" (١٠/ ٢٥) عن أبي بن عباس، عن أخيه مصدق بن عباس، عن أبيه، قال: فذكره مرفوعًا.\nقلت: وهذا إسناد مرسل ضعيف؛ مصدق بن عباس؛ لم أعرفه.\nوأخوه أبي بن عباس؛ ضعيف كما في \"التقريب\"، مع أنه من رجال البخاري كما يأتي، وقد اتفقوا على تضعيفه، منهم البخاري نفسه؛ فقد قال:\n\"ليس بالقوي\"! فالعجب منه كيف أخرج له هذا الحديث؟!\nوقد خالفه عبد المهيمن بن عباس بن سهل، عن أبيه، عن سهل بن سعد:\n\"أنه كان عند سعد أبي سهل ثلاثة أفراس للنبي - ﷺ - ... (فذكرهما) والثالث: اللحيف\".\nوعبد المهيمن بن عباس؛ ضعيف أيضًا.\nورواه ابن عدي (٣٠/ ١) عن أبي بن عباس بن سهل، عن أبيه، عن جده سهل مختصرًا؛ لم يذكر إلا \"اللحيف\".\nوهكذا مختصرًا أخرجه البخاري في \"الجهاد\" من \"صحيحه\" (٦/ ٤٤ - فتح) وهو الحديث الوحيد الذي أخرجه لأبي هذا كما يؤخذ من \"التهذيب\".\nورواه الواقدي، عن أبي بن عباس به؛ مثل رواية عبد المهيمن المتقدمة وزاد:\n\"فأما اللزاز فأهداه له المقوقس. وأما اللحيف فأهداه له ربيعة بن أبي البراء، فأثابه عليه فرائض من نعم بني كلاب، وأما الظرب فأهداه له فروة بن عمير الجذامي\".\nأخرجه ابن سعد (١/ ٤٩٠) .\nوالواقدي؛ كذاب.","vol":"9","page":236},{"text":"<span data-type=\"title\" id=toc-4238>٤٢٢٧ </span>- (كان له فرس يقال له: المرتجز، وناقته القصواء، وبغلته دلدل، وحماره عفير، ودرعه الفضول، وسيفه ذو الفقار) .\nضعيف\nأخرجه الحاكم (٢/ ٦٠٨)، والبيهقي في \"السنن\" (١٠/ ٢٦) عن حبان بن علي، عن إدريس الأودي، عن الحكم، عن يحيى بن الجزار، عن علي مرفوعًا.\nسكت عنه الحاكم، وقال الذهبي:\n\"قلت: حبان ضعفوه\".\nقلت: وإدريس الأودي مجهول؛ كما في \"التقريب\" وغيره.\nوالجملة الأولى منه؛ لها شاهد من حديث ابن عباس مرفوعًا.\nأخرجه الحاكم من طريق سليمان بن داود المنقري: حدثنا عبد الله بن إدريس قال: سمعت أبي يحدث، عن عدي بن ثابت، عن سعيد بن جبير عنه. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي.\nقلت: وهو من عجائبه؛ فإن المنقري هذا هو الشاذكوني الحافظ، وقد قال الذهبي نفسه في \"الميزان\":\n\"قال البخاري: فيه نظر، وكذبه ابن معين في حديث ذكر له ... \".\nولها طريق أخرى؛ فقال ابن سعد (١/ ٤٩٠): أخبرنا محمد بن عمر: أخبرنا الحسن بن عمارة، عن الحكم، عن مقسم، عن ابن عباس به.\nوالحسن؛ متروك، والواقدي؛ كذاب.\nوروى البيهقي أيضًا عن جعفر بن محمد، عن أبيه قال:","vol":"9","page":237},{"text":"\"كانت ناقة النبي - ﷺ - تسمى العضباء، وبغلته الشهباء، وحماره يعفور، وجاريته خضرة\".\nقلت: وهذا إسناد مرسل، ورجاله ثقات.\n<span data-type=\"title\" id=toc-4239>٤٢٢٨ </span>- (كان له قدح زجاج، فكان يشرب فيه) .\nضعيف\nرواه ابن ماجه (٢/ ٣٣٨)، وابن سعد (١/ ٤٨٥)، وأبو بكر الشافعي في \"الفوائد\" (١٠/ ٢٧٥ - حرم) عن مندل، عن محمد بن إسحاق، عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس مرفوعًا. قال البوصيري في \"زوائده\" (ق ٢٠٧/ ١):\n\"وإسناده ضعيف؛ لضعف مندل، وتدليس ابن إسحاق\".\nثم رواه ابن سعد من طريق مندل أيضًا، عن ابن جريج، عن عطاء مرسلًا.","vol":"9","page":238},{"text":"<span data-type=\"title\" id=toc-4240>٤٢٢٩ </span>- (كان لا يأخذ بالقرف) .\nضعيف\nرواه الحربي في \"غريب الحديث\" (٥/ ٧٢/ ١) عن الحسن قال: فذكره.\nقلت: ورجاله ثقات؛ إلا أنه مرسل.\nووصله أبو نعيم في \"الحلية\" (٦/ ٣١٠) عن محمد بن يونس الشامي: حدثنا قتيبة بن الركين الباهلي: حدثنا الربيع بن صبيح، عن ثابت، عن أنس مرفوعًا به؛ وزاد:\n\"ولا يقبل قول أحد على أحد\". وقال:\n\"حديث غريب، لم نكتبه إلا من حديث قتيبة\".\nقلت: لم أجد له ترجمة.","vol":"9","page":238},{"text":"ومحمد بن يونس الشامي - هو الكديمي -؛ متهم بالكذب.\nوالربيع بن صبيح؛ صدوق سيىء الحفظ.\n<span data-type=\"title\" id=toc-4241>٤٢٣٠ </span>- (كان لا يأكل الثوم، ولا الكراث، ولا البصل؛ من أجل أن الملائكة تأتيه، ولأنه يكلم جبريل، ﵉) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٣٣٢-٣٣٣)، والخطيب في \"التاريخ\" (٢/ ٢٦٥) من طريقين، عن أحمد بن زكريا بن يحيى النيسابوري: حدثنا محمد بن إسحاق البكري - حفظًا -: حدثنا يحيى بن يحيى قال: قرأت على مالك، عن الزهري، عن أنس مرفوعًا. وقال الخطيب:\n\"تفرد به محمد بن إسحاق البكري بهذا الإسناد، وهو ضعيف، وهذا وهم، وفي \"الموطأ\": عن الزهري، عن سليمان بن يسار - مرسل - عن النبي - ﷺ -؛ معنى هذا\".","vol":"9","page":239},{"text":"<span data-type=\"title\" id=toc-4242>٤٢٣١ </span>- (كرامة الكتاب ختمه) .\nموضوع\nرواه أبو الحسين محمد بن الحسن الأصفهاني في \"المنتقى من الجزء الثاني من الفوائد ... \" (٢/ ١) عن محمد بن مروان، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا.\nومن هذا الوجه؛ رواه الثعالبي في \"تفسيره\" (٣/ ١٢/ ١)، والقضاعي في \"مسند الشهاب\" (٥/ ١)؛ إلا أنه قال: محمد بن مروان الكوفي قال: أخبرنا محمد بن السائب، عن أبي صالح مولى أم هانىء، عن ابن عباس.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن مروان الكوفي - وهو السدي -؛ كذاب.","vol":"9","page":239},{"text":"<span data-type=\"title\" id=toc-4243>٤٢٣٢ </span>- (كان لا يأكل من هدية حتى يأمر صاحبها أن يأكل منها؛ للشاة التي أهديت له بخيبر) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ١٥٩ - زوائده)، والبيهقي في \"الشعب\" (٢/ ٢١١-٢) عن محمد بن إسحاق، عن عبد الملك بن أبي بكير، عن محمد بن عبد الرحمن مولى آل طلحة، عن موسى بن طلحة، عن ابن الحوتكية، عن عمار بن ياسر قال: فذكره. وقال البزار:\n\"لا يروى عن عمار إلا بهذا الإسناد\".\nقلت: وهو ضعيف؛ ابن الحوتكية - واسمه يزيد -؛ مجهول؛ لم يرو عنه غير موسى بن طلحة هذا، ولم يوثقه غير ابن حبان، ولذا قال الذهبي:\n\"لا يعرف\".\nومحمد بن إسحاق؛ مدلس، وقد عنعنه، فقول الهيثمي في \"المجمع\" (٥/ ٢١):\n\"رواه البزار والطبراني، ورجال الطبراني ثقات\"!\nقلت: كأنه اعتمد على توثيق ابن حبان المذكور! وغفل عن عنعنة ابن إسحاق، ولعل الحافظ اعتمد عليه حين قال في \"الفتح\" (٩/ ٦٦٤):\n\"وسنده حسن\".","vol":"9","page":240},{"text":"<span data-type=\"title\" id=toc-4244>٤٢٣٣ </span>- (كل مؤذ في النار) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١١/ ٢٩٩) عن المفيد، عن الأشج، عن علي بن أبي طالب مرفوعًا.","vol":"9","page":240},{"text":"قلت: وهذا إسناد باطل؛ الأشج هذا هو أبو الدنيا عثمان بن الخطاب البلوي المغربي؛ قال الذهبي:\n\"كذاب، طرقي، كان بعد الثلاثمائة، وادعى السماع من علي بن أبي طالب، حدث عنه محمد بن أحمد المفيد\". وقال في \"الأسماء\":\n\"طير طرأ على أهل بغداد، وحدث بقلة حياء بعد الثلاثمائة عن علي بن أبي طالب ﵁، فافتضح بذلك، وكذبه النقادون\".\nقلت: والمفيد؛ أحد الضعفاء؛ كما قال الحافظ.\n<span data-type=\"title\" id=toc-4245>٤٢٣٤ </span>- (كان أحب الصباغ إليه الخل) .\nضعيف جدًا\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٢٢٩) عن عون بن عمارة: أخبرنا حفص بن جميع، عن ياسين الزيات، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ياسين الزيات؛ متروك؛ كما قال النسائي وغيره، بل قال ابن حبان:\n\"يروي الموضوعات\".\nواللذان دونه؛ ضعيفان.\nوالحديث عزاه السيوطي لأبي نعيم - يعني في \"الطب\" -، وزاد المناوي أبا الشيخ وقال:\n\"قال الحافظ العراقي: إسناده ضعيف\".\nقلت: وهو أسوأ حالًا من ذلك كما ذكرنا.","vol":"9","page":241},{"text":"<span data-type=\"title\" id=toc-4246>٤٢٣٥ </span>- (كان أحب اللحم إليه الكتف) .\nضعيف جدًا\nأخرجه أبو الشيخ (ص ٢١٧) بإسناد الحديث الذي قبله.","vol":"9","page":242},{"text":"<span data-type=\"title\" id=toc-4247>٤٢٣٦ </span>- (كان ربما اغتسل يوم الجمعة، وربما تركه أحيانًا) .\nموضوع\nأخرجه الطبراني في \"معجمه\" (١٨٥/ ٢) عن محمد بن معاوية النيسابوري: أخبرنا أبو المليح، عن ميمون بن مهران، عن ابن عباس قال: فذكره.\nقلت: وهذا موضوع؛ آفته النيسابوري هذا؛ كذاب.","vol":"9","page":242},{"text":"<span data-type=\"title\" id=toc-4248>٤٢٣٧ </span>- (كان ربما يضع يده على لحيته في الصلاة من غير عبث) .\nضعيف\nأخرجه البزار في \"مسنده\" (١/ ٢٧٦/ ٥٧١)، والبيهقي في \"سننه\" (٢/ ٢٦٥) من طريق ابن عدي - وهذا في \"الكامل\" (٢٩٦/ ٢) - عن إسماعيل بن حفص الأيلي: حدثنا الوليد - هو ابن مسلم -، عن عيسى بن عبد الله ابن الحكم بن النعمان بن بشير، عن نافع، عن ابن عمر مرفوعًا. وقال البزار:\n\"لا نعلم رواه عن نافع إلا عيسى\".\nقلت: وهذا إسناد ضعيف؛ علته عيسى هذا، وهو ضعيف؛ كما تقدم عن ابن عدي في الحديث (٤١٩٤) .\nوروى البيهقي (٢/ ٢٦٤) عن هشيم، عن حصين، عن عبد الملك، عن عمرو بن حريث مرفوعًا بلفظ:\n\"كان يضع اليمنى على اليسرى في الصلاة، وربما مس لحيته وهو يصلي\".\nوقال:\n\"هكذا رواه هشيم بن بشير، ورواه شعبة كما أخبرنا ... \".","vol":"9","page":242},{"text":"ثم ساق عنه، عن حصين، عن عبد الملك بن أخي عمرو بن حريث، عن رجل: \"أن النبي - ﷺ - كان يصلي، فربما تناول لحيته في صلاته\". ثم قال:\n\"وروي عن مؤمل بن إسماعيل، عن شعبة، وذكر الرجل الذي لم يسمه وهو عمرو بن حريث، ورواه سليمان بن كثير، عن حصين، عن عمرو بن عبد الملك ابن حريث المخزومي بن أخي عمرو بن الحريث قال: كان النبي - ﷺ -، وقد روي من وجه آخر ضعيف، وقيل في أحدهما: من غير عبث\".\nقلت: وهذا إسناد ضعيف لا تقوم به حجة؛ لاضطراب سنده، ولأن مداره على عبد الملك بن أخي عمرو بن حريث، وهو مجهول، كما قال الحافظ في \"التقريب\".\nوأخرجه أبو يعلى في \"مسنده\" (٥/ ٩٦/ ٣٧٩) من طريق عبد السلام، عن يزيد الدالاني، عن الحسن مرفوعًا مختصرًا بلفظ:\n\"كان رسول الله - ﷺ - يمس لحيته في الصلاة\".\nقلت: وهذا مرسل ضعيف؛ الحسن هو البصري، ومراسيله كالريح.\nويزيد؛ هو ابن عبد الرحمن الدالاني، يكنى (أبو خالد)، وهو بكنيته أشهر، قال الحافظ:\n\"صدوق يخطىء كثيرًا، وكان يدلس\".\nفمن الغرائب اقتصار الهيثمي في \"مجمع الزوائد\" (٢/ ٨٥) على قوله:\n\"وهو مرسل\"!\nوقلده المعلق على \"أبي يعلى\" (٥/ ٩٧)، ثم قلد هذا المعلق على \"المقصد العلي\" (١/ ١٤٠) !! وزاد ضغثًا على إبالة؛ فقال:","vol":"9","page":243},{"text":"\"وقد ذكره ابن القيسراني في \"تذكرة الموضوعات\" (٢١٧) \".\nيشير إلى حديث \"كان إذا اهتم أخذ بلحيته فنظر فيها\".\nوهو كما ترى حديث آخر، وليس فيه ذكر (الصلاة)، وكنت قد خرجته في \"الضعيفة\" برقم (٧٠٧)، ثم قررت نقله إلى \"الصحيحة\"؛ لطريق أخرى وقفت عليها في \"صحيح ابن حبان - الإحسان\"، واستدركته على الهيثمي في \"موارد الظمآن\".\n<span data-type=\"title\" id=toc-4249>٤٢٣٨ </span>- (كان لا يجيز على شهادة الإفطار إلا شهادة رجلين) .\nموضوع\nأخرجه البيهقي (٤/ ٢١٢) عن حفص بن عمر الأبلي أبي إسماعيل، عن مسعر بن كدام وأبي عوانة، عن عبد الملك بن ميسرة، عن طاوس قال:\nشهدت المدينة، وبها ابن عمر وابن عباس، قال: فجاء رجل إلى واليها، فشهد عنده على رؤية الهلال هلال رمضان، فسأل ابن عمر وابن عباس عن شهادته فأمراه أن يجيزه، وقالا: إن رسول الله - ﷺ - أجاز شهادة رجل على رؤية هلال رمضان، قالا: فذكره. وقال:\n\"وهذا مما لا يحتج به؛ حفص بن عمر؛ ضعيف الحديث\".\nقلت: بل هو هالك؛ فقد كذبه أبو حاتم والساجي وغيرهما.","vol":"9","page":244},{"text":"<span data-type=\"title\" id=toc-4250>٤٢٣٩ </span>- (كان لا يحدث بحديث إلا تبسم) .\nضعيف\nأخرجه أحمد (٥/ ١٩٨،١٩٩) عن بقية، عن حبيب بن عمر الأنصاري، عن أبي عبد الصمد، عن أم الدرداء قالت:","vol":"9","page":244},{"text":"كان أبو الدرداء لا يحدث بحديث إلا تبسم فيه، فقلت له: إني أخشى أن يحمقك الناس، فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو عبد الصمد وحبيب بن عمر الأنصاري؛ مجهولان.\nوبقية؛ مدلس وقد عنعنه.\n<span data-type=\"title\" id=toc-4251>٤٢٤٠ </span>- (لا حمى في الإسلام، ولا مناجشة) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/ ١٧٨/ ٤٦٩) بسنده عن عصمة بن مالك الخطمي مرفوعًا.\nوقد ذكرنا إسناده فيما تقدم (٢٣٦٦)، وفيه متهم بالكذب، وآخر ضعيف جدًا، وسبق بيانه هناك.\nوالجملة الأولى منه بظاهرها مخالف لقوله - ﷺ -:\n\"لا حمى إلا لله ولرسوله\".\nرواه البخاري وغيره، وهو مخرج في \"صحيح أبي داود\" (٢٦٧٠) .\nوالجملة الأخرى يغني عنها قوله - ﷺ -:\n\"لا تحاسدوا، ولا تناجشوا ... \" الحديث. رواه مسلم وغيره، وهو مخرج في \"إرواء الغليل\" (٢٤٥٠) .","vol":"9","page":245},{"text":"<span data-type=\"title\" id=toc-4252>٤٢٤١ </span>- (كان أحسن البشر قدمًا) .\nضعيف\nأخرجه ابن سعد (١/ ٤١٩): أخبرنا الفضل بن دكين: أخبرنا يوسف بن صهيب، عن عبد الله بن بريدة مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات؛ ولكنه مرسل؛ فهو ضعيف.","vol":"9","page":245},{"text":"<span data-type=\"title\" id=toc-4253>٤٢٤٢ </span>- (كان لا يبيت مالًا ولا يقيله) .\nضعيف\nأخرجه البيهقي في \"سننه\" (٦/ ٣٥٧) عن ابن جريج قال: أخبرني عمرو بن دينار، عن الحسن بن محمد قال: فذكره. وقال:\n\"هذا مرسل\".\nقلت: ورجاله ثقات.\nوالحديث عزاه السيوطي للخطيب في \"التاريخ\" أيضًا، ولم أره في فهرسته.","vol":"9","page":246},{"text":"<span data-type=\"title\" id=toc-4254>٤٢٤٣ </span>- (كان إذا خرج من بيته قال: باسم الله، التكلان على الله، لا حول ولا قوة إلا بالله) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (١١٩٧)، وابن ماجه (٣٨٨٥)، وابن السني في \"عمل اليوم والليلة\" ص (١٧٣)، والحاكم في \"المستدرك\" (١/ ٥١٩) عن عبد الله بن حسين بن عطاء، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، عن النبي - ﷺ -: فذكره، وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: وذلك من أوهامهما؛ فإن ابن عطاء هذا مع كونه ليس من رجال مسلم؛ فهو ضعيف؛ كما جزم به الحافظ في \"التقريب\".","vol":"9","page":246},{"text":"<span data-type=\"title\" id=toc-4255>٤٢٤٤ </span>- (كان إذا رجع من غزاة أو سفر أتى المسجد فصلى فيه ركعتين، ثم ثنى بفاطمة ﵂، ثم يأتي أزواجه) .\nضعيف\nأخرجه الحاكم (٣/ ١٥٥) عن يزيد بن سنان: حدثنا عقبة بن رويم قال: سمعت أبا ثعلبة الخشني ﵁ يقول: فذكره. وقال:","vol":"9","page":246},{"text":"\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: يزيد بن سنان هو الرهاوي؛ ضعفه أحمد وغيره، وعقبة؛ نكرة لا يعرف\".\nقلت: يزيد؛ جزم الحافظ بضعفه في \"التقريب\".\nوعقبة بن رويم؛ لم أجد من ذكره.\n<span data-type=\"title\" id=toc-4256>٤٢٤٥ </span>- (كان إذا قرأ (ليس ذلك بقادر على أن يحيي الموتى) قال: بلى، وإذا قرأ (ليس الله بأحكم الحاكمين) قال: بلى) .\nضعيف جدًا\nأخرجه الحاكم (٢/ ٥١٠)، والبيهقي في \"الأسماء والصفات\" (ص ٢١) عن يزيد بن عياض، عن إسماعيل بن أمية، عن أبي اليسع، عن أبي هريرة مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وهو عجيب كما قال المناوي؛ لأن يزيد بن عياض هذا كذبه مالك وغيره؛ كما في \"التقريب\"، وحكى ذلك الذهبي نفسه في ترجمته من \"الميزان\"، فأنى له الصحة؟!","vol":"9","page":247},{"text":"<span data-type=\"title\" id=toc-4257>٤٢٤٦ </span>- (كان إذا أكل؛ أكل بثلاث أصابع ويستعين بالرابعة) .\nموضوع\nرواه أبو بكر الشافعي في \"الفوائد\" (٩٩/ ١) عن القاسم بن عبد الله بن عمر، عن عاصم بن عبيد الله، عن عبد الله بن عامر، عن أبيه رفعه.\nقلت: وهذا سند موضوع؛ القاسم هذا؛ كذبه النسائي وأحمد وقال:\n\"كان يضع الحديث\".\nوعاصم بن عبيد الله؛ ضعيف.","vol":"9","page":247},{"text":"والحديث عزاه الحافظ العراقي في \"تخريج الإحياء\" (٢/ ٣٧٠) لـ \"الغيلانيات\" وقال:\n\"وفيه القاسم بن عبد الله العمري؛ هالك\".\nوقال الزبيدي عقبه في \"شرح الإحياء\" (٧/ ١١٧):\n\"رواه أيضًا الطبراني في \"الكبير\" ولفظه:\n(كان يأكل بثلاث أصابع، ويستعين بالرابعة) \".\nقلت: لم يذكره الهيثمي في \"المجمع\" (٥/ ٢٥) إلا بلفظ:\n\" ... ويلعقهن إذا فرغ\" مكان الاستعانة؛ وقال:\n\"رواه البزار والطبراني باختصار لعقهن، وفيه عاصم بن عبيد الله؛ وهو ضعيف\".\nقلت: هو عند البزار (٣/ ٣٣٢/ ٢٨٧٣) من طريق القاسم هذا الكذاب، فلا أدري هل هو عند الطبراني من طريقه أم لا؟ فإن الجزء الذي فيه مسند \"عامر بن ربيعة\" من \"المعجم الكبير\" لم يطبع بعد.\nوالحديث بلفظ اللعق صحيح؛ لأنه أخرجه مسلم وغيره من حديث كعب بن مالك، وهو مخرج في \"الإرواء\" (٧/ ٣١/ ١٩٦٩) .\n<span data-type=\"title\" id=toc-4258>٤٢٤٧ </span>- (كان إذا خطب المرأة قال: اذكروا لها جفنة سعد بن عبادة) .\nضعيف\nرواه ابن سعد (٨/ ١٦٢): أخبرنا محمد بن عمر: حدثنا عبد الله ابن جعفر، عن ابن أبي عون، عن أبي بكر بن محمد بن عمرو بن حزم قال: فذكره مرفوعًا.","vol":"9","page":248},{"text":"قلت: وهذا مرسل واه بمرة؛ محمد بن عمر - هو الواقدي -؛ متهم.\nثم أخرجه عنه أيضًا بإسناد آخر له عن قتادة مرسلًا أيضًا.\nلكن رواه الطبراني في \"الكبير\" عن سهل بن سعد مرفوعًا نحوه. قال الهيثمي في \"المجمع\" (٤/ ٢٨٢):\n\"وفيه عبد المهيمن بن عباس بن سهل بن سعد؛ وهو ضعيف\".\n<span data-type=\"title\" id=toc-4259>٤٢٤٨ </span>- (كان لا يغدو يوم الفطر حتى يأكل سبع تمرات) .\nضعيف جدًا\nأخرجه البزار في \"مسنده\" (ص ٧٣ - زوائده)، والطبراني في \"معجمه\" (٢/ ٢٧٦/ ٢٠٣٩) عن عبد الله بن صالح العجلي: أخبرنا ناصح، عن سماك، عن جابر بن سمرة قال: فذكره مرفوعًا. وقال البزار:\n\"لا نعلمه يروى عن جابر إلا بهذا الإسناد، وناصح؛ لين الحديث، وقد تركوه\".\nويخالف هذا الحديث الواهي في العدد حديث أنس قال:\n\"كان رسول الله - ﷺ - لا يغدو يوم الفطر حتى يأكل تمرات\".\nأخرجه البخاري (٩٥٣)، وابن خزيمة (٢/ ١٤٢٩)، وابن سعد (١/ ٣٨٧)، وابن أبي شيبة (٢/ ١٦٠)، وغيرهم؛ وزاد البخاري في رواية معلقة:\n\"ويأكلهن وترًا\".\nوقد وصله أحمد (٣/ ١٢٦) بسند حسن، وصححه ابن خزيمة (١٤٢٩) .\nووصله الحاكم (١/ ٢٩٤)، والبيهقي (٣/ ٢٨٣) عن عتبة بن حميد الضبي: حدثنا عبيد الله بن أبي بكر بن أنس قال: سمعت أنسًا؛ فذكره بلفظ:","vol":"9","page":249},{"text":"\" ... تمرات؛ ثلاثًا، أو خمسًا، أو سبعًا، أو أقل من ذلك، أو أكثر من ذلك، وترًا\". وقال الحاكم:\n\"صحيح على شرط مسلم\"! وأقره الذهبي!\nقلت: وعتبة هذا؛ لم يخرج له مسلم، وهو صدوق له أوهام، فالحديث حسن على أقل الدرجات.\nوخالفه علي بن عاصم فقال: أنبأنا عبيد الله بن أبي بكر ... فذكره موقوفًا بلفظ:\n\"قال: وكان أنس يأكل قبل أن يخرج ثلاثًا، فإذا أراد أن يزداد أكل خمسًا، فإذا أراد أن يزداد أكل وترًا\".\nأخرجه أحمد (٣/ ٢٣٢) .\nلكن علي بن عاصم؛ ضعيف؛ لخطئه وإصراره عليه.\nوحديث البخاري عن أنس؛ رواه ابن ماجه (١٧٥٥) من حديث ابن عمر مرفوعًا بلفظ:\n\" ... حتى يغدي أصحابه من صدقة الفطر\".\nوإسناده ضعيف؛ فيه ضعفاء على التسلسل، وهو بهذا اللفظ منكر عندي. والله أعلم.\n<span data-type=\"title\" id=toc-4260>٤٢٤٩ </span>- (كان لا يفارقه في الحضر ولا في السفر خمسة: المرأة، والمكحلة، والمشط، والسواك، والمدرى) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٤٢)، وابن عدي (١٩/ ١)،","vol":"9","page":250},{"text":"والبيهقي في \"الشعب\" (٢/ ٢٧٠/ ١) عن أيوب بن واقد، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا. وقال العقيلي:\n\"ولا يتابع عليه\" يعني أيوب بن واقد هذا، وروى عن أحمد أنه قال: ضعيف الحديث. وعن ابن معين: أنه ليس بثقة. وعن البخاري: أن حديثه ليس بالمعروف، منكر الحديث. ثم قال العقيلي:\n\"ولا يحفظ هذا المتن بإسناد جيد\".\nقلت: وقد تابعه أبو أمية إسماعيل بن يعلى: حدثنا هشام بن عروة به. أخرجه ابن عدي في \"الكامل\" (١٣/ ٢) وقال:\n\"لا أعلم يرويه عن هشام غير أبي أمية بن يعلى وعبيد (كذا) بن واقد، وهو أيضًا في جملة الضعفاء\".\nقلت: وهو ضعيف جدًا كالذي قبله، ومن طريقه رواه الطبراني في \"الأوسط\"؛ كما في \"المجمع\" (٥/ ١٧١) .\nوتابعهما يعقوب بن الوليد، عن هشام بن عروة به.\nأخرجه ابن أبي حاتم في \"العلل\" (٢/ ٣٠٤) وقال:\n\"قال أبي: هذا حديث موضوع، ويعقوب بن الوليد كان يكذب\".\nوروي الحديث عن أبي سعيد وأم سعد الأنصارية بسندين ضعيفين؛ كما نقله المناوي عن الحافظ العراقي.\n<span data-type=\"title\" id=toc-4261>٤٢٥٠ </span>- (كان لا يكل طهوره إلى أحد، ولا صدقته التي يتصدق بها، يكون هو الذي يتولاها بنفسه) .\nضعيف جدًا\nأخرجه ابن ماجه (١/ ١٤٨)، والأصبهاني في \"الترغيب\"","vol":"9","page":251},{"text":"(٢٠٦/ ٢) عن مطهر بن الهيثم: حدثنا علقمة بن أبي جمرة الضبعي، عن أبيه أبي جمرة، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ابن الهيثم هذا؛ قال الحافظ:\n\"متروك\".\nوعلقمة بن أبي جمرة الضبعي؛ مجهول.\n<span data-type=\"title\" id=toc-4262>٤٢٥١ </span>- (كان لا يكون ذاكرون إلا كان معهم، ولا مصلون إلا كان أكثرهم صلاة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٧/ ١١٢)، وعنه الخطيب في \"التاريخ\" (١٠/ ٩٤): حدثنا محمد بن عمر بن سلم: حدثنا عبد الله بن محمد البلخي - وما سمعته إلا منه -: حدثنا محمد بن أحمد بن ماهان: حدثنا عبد الصمد ابن حسان: حدثنا سفيان الثوري، عن إسماعيل بن أبي خالد، عن قيس، عن عبد الله بن مسعود مرفوعًا. وقال أبو نعيم:\n\"تفرد به عن الثوري عبد الصمد\".\nقلت: وهو صدوق، كما قال الذهبي في \"الميزان\".\nلكن الراوي عنه ابن ماهان؛ لم أعرفه.\nومحمد بن عمر بن سلم هو الجعابي الحافظ؛ قال الذهبي في \"المغني في الضعفاء\":\n\"مشهور محقق، لكنه رقيق الدين، تالف\".","vol":"9","page":252},{"text":"<span data-type=\"title\" id=toc-4263>٤٢٥٢ </span>- (كان لا يلهيه عن صلاة المغرب طعام أو غيره) .\nضعيف\nأخرجه الدارقطني (ص ٩٦) عن طلحة بن زيد: حدثني جعفر بن محمد، عن أبيه، عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته طلحة بن زيد - وهو القرشي أبو مسكين الرقي -؛ قال الحافظ:\n\"متروك، قال أحمد وعلي وأبو داود: كان يضع الحديث\".\nلكن تابعه الزعفراني؛ فقال أبو كريب: حدثنا محمد بن ميمون الزعفراني، عن جعفر بن محمد به؛ إلا أنه قال:\n\"لم يكن يؤخر صلاة لطعام، ولا لغيره\".\nأخرجه الدارقطني.\nوتابعه معلى بن منصور: حدثنا محمد بن ميمون به.\nأخرجه البيهقي (٣/ ٧٤)، وأبو داود (٢/ ١٣٩) ولفظه:\n\"قال رسول الله - ﷺ -: لا تؤخر الصلاة لطعام ولا لغيره\".\nقلت: ومحمد بن ميمون الزعفراني؛ قال الذهبي في \"الضعفاء\":\n\"واه، وهاه ابن حبان\". وقال الحافظ:\n\"صدوق، له أوهام\".","vol":"9","page":253},{"text":"<span data-type=\"title\" id=toc-4264>٤٢٥٣ </span>- (كان لا ينام ليلة ولا يبيت حتى يستن) .\nضعيف\nرواه ابن عساكر (١٦/ ١٣٧/ ٢) عن عكرمة بن مصعب من بني عبد الدار، عن المحرر بن أبي هريرة قال: دخل علي أبي وأنبأنا بالشام فقربنا إليه","vol":"9","page":253},{"text":"عشاء عند غروب الشمس فقال: عندكم سواك، قال: قلت: نعم؛ وما تصنع بالسواك هذه الساعة؟ قال: إن رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عكرمة بن مصعب مجهول؛ كما قال الحافظ الذهبي في \"الميزان\"، وأقره الحافظ في \"اللسان\".\n<span data-type=\"title\" id=toc-4265>٤٢٥٤ </span>- (كان لا ينفخ في طعام، ولا شراب، ولا يتنفس في الإناء) .\nضعيف\nأخرجه ابن ماجه (٢/ ٣٠٨،٣٣٧) عن شريك، عن عبد الكريم، عن عكرمة، عن ابن عباس قال:\n\"لم يكن رسول الله - ﷺ - ينفخ ... \".\nقلت: وهذا إسناد ضعيف؛ شريك - هو ابن عبد الله القاضي - ضعيف لسوء حفظه.\nوعبد الكريم؛ إن كان ابن أبي المخارق أبا أمية البصري؛ فضعيف. وإن كان ابن مالك أبا سعيد الحراني؛ فثقة.\nوأخرج الطبراني في \"الكبير\" (٣/ ١٣٨/ ٢) عن سعيد بن سليمان: أخبرنا اليمان بن المغيرة، عن عكرمة به؛ دون ذكر الطعام والنفس.\nواليمان وسعيد - وهو النشيطي البصري -؛ ضعيفان.\nوأخرجه في \"الأوسط\" (ص ٣٧٩ - زوائده - نسخة الحرم) عن حفص بن سليمان، عن سماك بن حرب، عن عكرمة به. دون التنفس، وقال:\n\"لم يروه عن سماك إلا حفص\".\nقلت: وهو أبو عمرو البزاز القارىء الكوفي الغاضري؛ قال الحافظ:\n\"متروك الحديث؛ مع إمامته في القراءة\".","vol":"9","page":254},{"text":"<span data-type=\"title\" id=toc-4266>٤٢٥٥ </span>- (كان لا يواجه أحدًا في وجهه بشيء يكرهه) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٤٣٧)، وأبو داود (٢/ ١٩٣،٢٨٨)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٧٠)، وأحمد (٣/ ١٣٣،١٥٤،١٦٠)، وأبو عبد الرحمن السلمي في \"آداب الصحبة\" (١١)، والبيهقي في \"الدلائل\" (١/ ٢٣٦) وفي \"الشعب\" (٢/ ٢٤٧/ ٢)، والخطيب في \"الفقيه والمتفقه\" (٢٥٧/ ١) عن حماد بن زيد: حدثنا سلم العلوي قال: سمعت أنس بن مالك قال: فذكره؛ وزاد: \"لو أمرتم هذا أن يغسل عنه هذه الصفرة! \".\nقلت: وهذا إسناد ضعيف؛ سلم العلوي؛ ضعفه الجمهور، وقال الحافظ:\n\"ضعيف\".","vol":"9","page":255},{"text":"<span data-type=\"title\" id=toc-4267>٤٢٥٦ </span>- (كان لا يولي واليًا حتى يعممه ويرخي لها عذبة من جانب الأيمن بحذ والأذن) .\nضعيف جدًا\nرواه الدولابي (١/ ١٩٩)، وتمام في \"الفوائد\" (٢٦٥/ ١) عن جميع بن ثوب، عن أبي سفيان الرعيني، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو سفيان الرعيني؛ لم أجد له ترجمة، والدولابي ساق حديثه (في من يكنى بأبي سفيان) ولم يسمه!\nوجميع بن ثوب؛ قال البخاري والدارقطني وغيرهما:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".","vol":"9","page":255},{"text":"<span data-type=\"title\" id=toc-4268>٤٢٥٧ </span>- (كان يأكل الخربز بالرطب، ويقول: هما الأطيبان) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (١٦٦٧ - ترتيبه): حدثنا زمعة،","vol":"9","page":255},{"text":"عن محمد بن سليمان، عن بعض أهل جابر، عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف، لجهالة بعض أهل جابر.\nوروى الحاكم (٤/ ١٠٦) عن طلحة بن زيد، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا بلفظ:\n\"كان يسمي التمر واللبن: الأطيبان\". وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: طلحة؛ ضعيف\".\nقلت: بل هو شر من ذلك؛ ففي \"التقريب\":\n\"متروك، قال أحمد وعلي وأبو داود: كان يضع الحديث\".\nوللشطر الأول من الحديث شاهد قوي من حديث أنس، وهو مخرج في الكتاب الآخر (٥٨) .\n<span data-type=\"title\" id=toc-4269>٤٢٥٨ </span>- (كان يأكل الرطب، ويلقي النوى على القنع. والقنع: الطبق) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ١٢٠) عن العباس بن الفضل الأزرق: حدثنا مهدي بن ميمون، عن شعيب بن الحبحاب، عن أنس مرفوعًا. وقال:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي! وأقرهما المناوي!\nقلت: وهو من أوهامهم الفاحشة؛ فإن الأزرق هذا - مع كونه لم يخرج له الشيخان ولا غيرهما من الستة؛ فإنه - واه جدًا؛ قال الذهبي نفسه في \"الضعفاء\" وغيره:","vol":"9","page":256},{"text":"\"قال البخاري: ذهب حديثه\". وقال الحافظ:\n\"ضعيف، وقد كذبه ابن معين\".\n<span data-type=\"title\" id=toc-4270>٤٢٥٩ </span>- (كان يأمر بالهدية صلة بين الناس ويقول: لو قد أسلم الناس تهادوا من غير جوع) .\nضعيف\nرواه الطبراني (١/ ٦٦/ ٢)، وعنه ابن عساكر (٤/ ٢١٢/ ١) عن سعيد بن بشير، عن قتادة، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سعيد بن بشير؛ قال الحافظ:\n\"ضعيف\".","vol":"9","page":257},{"text":"<span data-type=\"title\" id=toc-4271>٤٢٦٠ </span>- (كان يأمر من أسلم أن يختتن، وإن كان ابن ثمانين سنة) .\nضعيف\nأخرجه الطبراني في \"الكبير\" من حديث قتادة أبي هشام قال: أتيت رسول الله - ﷺ -، فقال: لي: \"يا قتادة! اغتسل بماء وسدر واحلق عنك شعر الكفر، وكان ... \".\nقال الهيثمي في \"مجمع الزوائد\" (١/ ٢٨٣):\n\"ورجاله ثقات\".\nقلت: قد وقفت على إسناده، فإنه ساقه الحافظ ابن حجر في ترجمة قتادة أبي هشام من \"الإصابة\" من رواية ابن شاهين والطبراني معًا من طريق أحمد بن عبد الملك بن واقد، عن قتادة بن الفضل بن عبد الله الرهاوي: أخبرني أبي، عن عمه هشام بن قتادة، عن قتادة به.\nوهذا إسناد لا تقوم به حجة؛ فإن هشام بن قتادة لا يعرف إلا بهذا الإسناد؛ كما أشار إلى ذلك ابن أبي حاتم (٤/ ٢/ ٦٨)، وأما ابن حبان فذكره على","vol":"9","page":257},{"text":"قاعدته في \"الثقات\" (١/ ٢٨٠)؛ ولم يذكر له راويًا سوى الفضل هذا.\nوالفضل بن عبد الله الرهاوي؛ لم أجد له ترجمة، والظاهر أنه في \"ثقات ابن حبان\"!\nوابنه قتادة بن الفضل؛ ترجمه ابن أبي حاتم برواية ثلاثة عنه، ولم يزد فيه على قوله: قال أبي: شيخ. وذكره ابن حبان في \"الثقات\".\nوالجملة الأولى من الحديث لها شواهد في \"سنن أبي داود\" وغيره؛ فانظر \"صحيح أبي داود\" (الطهارة) .\n<span data-type=\"title\" id=toc-4272>٤٢٦١ </span>- (كان يتبع الحرير من الثياب؛ فينزعه) .\nضعيف\nأخرجه أحمد (٢/ ٣٢٠)، والبخاري في \"كنى التاريخ\" (٣٦/ ٣١٤) عن أبي هانىء: أن أبا سعيد الغفاري أخبره: أنه سمع أبا هريرة يقول: فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو سعيد - ويقال: أبو سعد -؛ مجهول الحال؛ قال الذهبي:\n\"ما حدث عنه سوى أبي هانىء الخولاني\". يعني أنه مجهول العين.\nلكن أفاد الحافظ في \"التعجيل\" نقلًا عن \"تاريخ ابن يونس\": أنه روى عنه خلاد بن سليمان الحضرمي أيضًا؛ فهو مجهول الحال، وبيض له ابن أبي حاتم (٤/ ٢/ ٣٧٩)، وذكره ابن حبان في \"الثقات\" (٥/ ٥٨٢)، وله عنده حديث آخر، أخرجه في \"صحيحه\" (١١٤٢ - موارد) بلفظ:\n\"لا تمنعوا فضل الماء، ولا تمنعوا الكلأ؛ فيهزل المال، ويجوع العيال\".","vol":"9","page":258},{"text":"ومن هذا الوجه أخرجه أحمد أيضًا (٢/ ٤٢٠-٤٢١)، وقال الهيثمي (٤/ ١٢٤):\n\"رواه أحمد، ورجاله ثقات\". وقال في حديث الترجمة (٥/ ١٤٠):\n\"رواه أحمد، ورجاله رجال الصحيح؛ خلا أبا سعيد الغفاري، وقد وثقه ابن حبان\".\nوأقول: قد عرفت أنه مجهول العين، أو مجهول الحال إن صح أنه روى عنه خلاد الحضرمي، فمثله لا تطمئن النفس لحديثه، وبخاصة حديثه هذا الثاني؛ فإن في متنه نكارة، وهو قوله: \"فيهزل المال، ويجوع العيال\"؛ فقد جاء الحديث من طرق عن أبي هريرة دون هذه الزيادة، ومع ذلك سكت عنها الحافظ في \"الفتح\" (٥/ ٣٢) ! ثم هو عندهم بلفظ:\n\"لا يمنع فضل الماء ليمنع به الكلأ\".\nأخرجه الشيخان، وأصحاب \"السنن\"، وابن حبان (٤٩٣٣)، وأحمد (٢/ ٢٤٤،٢٧٣،٣٠٩،٣٦٠،٤٦٣،٤٨٢،٤٩٤،٥٠٠)، وكذا عبد الرزاق في \"المصنف\" (٨/ ١٠٥/ ١٤٤٩٤) .\nقلت: فاجتماع هؤلاء الثقات وهؤلاء الحفاظ على رواية الحديث دون الزيادة، لأكبر دليل على نكارتها، بل وعلى شذوذها لو كان راويها ثقة؛ كما لا يخفى على أهل هذه الصناعة. فاسترواح المعلق على \"الإحسان\" (١١/ ٣٣٢) إلى تقويته بسكوته عليه بعد تخريجه إياه (١١/ ٣٣٠) باللفظ الصحيح؛ ليس كما ينبغي.\n(تنبيه): وقعت كنية الغفاري في مصادر الحديثين: \"أبو سعيد\"؛ إلا \"كنى البخاري\" فهي فيه \"أبو سعيد\" بسكون العين، وكذلك وقع في \"الجرح\"","vol":"9","page":259},{"text":"و\"الثقات\"، وهو الثابت في بعض النسخ المعتمدة من \"المسند\" المخطوطة؛ كما حققه الحافظ في \"التعجيل\" فراجعه إن شئت.\n<span data-type=\"title\" id=toc-4273>٤٢٦٢ </span>- (كان يتتبع الطيب في رباع النساء) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (٢٤٢٢ - ترتيبه): حدثنا أبو بشر، عن ثابت، عن أنس مرفوعًا.\nوأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٠٣) من طريق أخرى عنه فقال: ... أخبرنا أبو بشر المزلق صاحب البصري.\nقلت: وهذا سند ضعيف؛ أبو بشر هذا؛ أظنه الذي في \"الجرح والتعديل\" (٤/ ٢/ ٣٤٧):\n\"أبو بشر صاحب القرى (١)، سمع زيد بن ثوب وأبا الزاهرية. روى يزيد بن هارون عن أصبغ بن زيد عنه. قال أبي: لا أعرفه. وقال ابن معين: لا شيء\".\n_________\n(١) ووقع في \" التعجيل \" \" صاحب القرى \". فلعل ما في أبي الشيخ \" صاحب البصري \" محرف أيضا.","vol":"9","page":260},{"text":"<span data-type=\"title\" id=toc-4274>٤٢٦٣ </span>- (كان يتختم في يمينه، ثم إنه حوله في يساره) .\nضعيف\nرواه أبوالشيخ في \"الأخلاق\" (ص ١٣٣) عن سلمة بن عثمان البري: أخبرنا سليمان أبو محمد القافلائي، عن عبد الله بن عطاء، عن نافع، عن ابن عمر به.\nوهذا سند ضعيف؛ فيه علل:\n١- ابن عطاء؛ قال في \"التقريب\":\n\"صدوق يخطىء ويدلس\".","vol":"9","page":260},{"text":"٢- وسليمان أبو محمد؛ كذا الأصل والصواب (ابن محمد) كما في \"الأنساب\" وغيره، وهو متروك الحديث؛ كما قال الذهبي.\n٣- وسلمة بن عثمان الربي؛ لم أجد له ترجمة، وأبوه عثمان؛ معروف بالضعف.\n<span data-type=\"title\" id=toc-4275>٤٢٦٤ </span>- (كان يجل العباس إجلال الولد والده، خاصة خص الله العباس بها من بين الناس) .\nضعيف\nأخرجه الحاكم (٣/ ٣٢٤- ٣٢٥) عن عبد الله بن عمرو بن أبي أمية: حدثنا ابن أبي الزناد، عن محمد بن عقبة، عن كريب، عن ابن عباس مرفوعًا. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: ابن أبي أمية هذا؛ لا يعرف حاله، قال ابن أبي حاتم (٢/ ٢/ ١٢٠):\n\"سألت أبي عنه؟ فقال: هذا شيخ أدركته بالبصرة، خرج إلى الكوفة في بدو قدومنا البصرة، فلم نكتب عنه، ولا أخبر أمره\".\nثم روى الحاكم (٣/ ٣٣٤) عن داود بن عطاء المدني، عن زيد بن أسلم، عن ابن عمر: أنه قال:\nاستسقى عمر بن الخطاب عام الرمادة بالعباس بن المطلب، فقال: اللهم! هذا عم نبيك العباس، نتوجه إليك به؛ فاسقنا. فما برحوا حتى سقاهم الله، قال: فخطب عمر الناس فقال: أيها الناس! إن رسول الله - ﷺ - كان يرى للعباس ما يرى الولد لوالده؛ يعظمه، ويفخمه، ويبر قسمه، فاقتدوا أيها الناس برسول الله - ﷺ - في عمه العباس، واتخذوه وسيلة إلى ﷿ فيما نزل بكم\".","vol":"9","page":261},{"text":"سكت عنه الحاكم، وكأنه لضعفه الشديد؛ فقد تعقبه الذهبي بقوله:\n\"داود؛ متروك\".\n<span data-type=\"title\" id=toc-4276>٤٢٦٥ </span>- (كان يحب من الفاكهة العنب والبطيخ) .\nضعيف\nرواه الضياء في \"المنتقى من مسموعاته بمرو\" (٩٩/ ١) عن رشدين، عن معاوية بن يحيى، عن أمية بن يزيد القرشي مرفوعًا.\nقلت: وهذا إسناد معضل ضعيف؛ أمية بن يزيد القرشي؛ من أتباع التابعين، قال ابن أبي حاتم (١/ ١/ ٣٠٢):\n\"روى عن أبي المصبح ومكحول. روى عنه أيوب بن سويد وبقية بن الوليد وابن المبارك\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nومعاوية بن يحيى - وهو أبو مطيع الأطرابلسي -؛ ضعيف.\nورشدين - وهو ابن سعد -؛ ضعيف.\nوالحديث عزاه السيوطي لأبي نعيم في \"الطب\" عن معاوية بن يزيد العبسي. وقال المناوي:\n\"الذي رأيته في أصول صحاح \"أمية\" (يعني مكان \"معاوية\")، ولم أره في الصحابة: قال الحافظ العراقي: وسنده ضعيف\".\nقلت: هو معضل ضعيف لما شرحنا، وأمية ليس صحابيًا؛ بل هو تابع تابعي كما بينا.","vol":"9","page":262},{"text":"<span data-type=\"title\" id=toc-4277>٤٢٦٦ </span>- (كان يحب هذه السورة (سبح اسم ربك الأعلى» .\nضعيف جدًا\nأخرجه أحمد (١/ ٩٦)، والطبري في \"التهذيب\" (مسند","vol":"9","page":262},{"text":"علي ٢٢٢/ ٢٧) عن ثوير بن أبي فاختة، عن أبيه، عن علي ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ثوير هذا؛ فإنه متروك؛ كما قال الهيثمي (٧/ ١٣٦) وغيره.\nومن عجائب الطبري التي عرفناها حديثًا في كتابه المذكور؛ أنه يصحح إسناد هذا الحديث ثم يعله بقوله:\n\"ثوير بن أبي فاختة عندهم ممن لا يحتج بحديثه\"!\n<span data-type=\"title\" id=toc-4278>٤٢٦٧ </span>- (كان يدير كور العمامة على رأسه، ويغرزها من ورائه، ويرسل لها شيئًا بين كتفيه) .\nمنكر\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٢٣)، وابن حبان في \"الضعفاء\" (٣/ ١٥٣)، والبيهقي في \"الشعب\" (٥/ ١٧٤/ ٦٢٥٢) من طريق أبي معشر البراء قال: حدثنا خالد الحذاء قال: حدثنا أبو عبد السلام قال: قلت لابن عمر: كيف كان رسول الله - ﷺ - يعتم؟ قال: فذكره. وقال ابن حبان:\n\"أبو عبد السلام، يروي عن ابن عمر ما لا يشبه حديث الأثبات؛ لا يجوز الاحتجاج به\".\nثم ساق له هذا الحديث.\nوكذلك رواه البخاري في \"الكنى\" (٥٢/ ٥٧) في ترجمة أبي عبد السلام هذا، ولم يذكر فيه جرحًا ولا تعديلًا، وتبعه ابن أبي حاتم (٤/ ٢/ ٤٠٦) وقال عن أبيه:\n\"هو مجهول\".","vol":"9","page":263},{"text":"ومثله قول الذهبي؛ وتبعه العسقلاني:\n\"لا يعرف\".\nلكن الجملة الأخيرة منه - وهو إرسال العمامة بين كتفيه -؛ صحيحة؛ لأن لها شواهد تقويها من حديث ابن عمر وغيره من طرق كنت خرجتها في \"الصحيحة\" تحت الحديث (٧١٧)، وكان منها طريق أبي عبد السلام هذه معتمدًا فيها على الهيثمي حيث قال فيها:\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح؛ خلا أبا عبد السلام؛ وهو ثقة\".\nولم يكن في حوزتي يومئذ، ولا في متناول يدي \"المعجم الأوسط\" للطبراني لأرجع إليه، عى قاعدة \"ومن ورد البحر استقل السواقيا\"، ثم من الله علي فأكرمني بالحصول على نسخة مصورة منه، بفضل أحد الإخوة السعوديين جزاه الله خيرًا، لكن فيها نقص بعض الورقات، ومع ذلك فقد رقمت أحاديثه مستعينًا بصهر لنا جزاه الله خيرًا، ثم وضعت له ثلاثة فهارس:\n١- أسماء الصحابة رواة الأحاديث المرفوعة.\n٢- أسماء الصحابة رواة الآثار الموقوفة.\n٣- أسماء شيوخ الطبراني.\nفبها يتيسر لي استخراج الحديث للوقوف على إسناده، مستعينًا بكتاب الهيثمي الآخر: \"مجمع البحرين في زوائد المعجمين\"؛ فإنه يسوق زوائدهما بأسانيدهما، فيستغنى به عن \"المعجم الصغير\" و\"الأوسط\" في أكثر الأحيان، فرجعت إلى هذا \"المجمع\" لأقف فيه على شيخ الطبراني كخطوة أولى للرجوع إلى","vol":"9","page":264},{"text":"\"الأوسط\"، ففوجئت بأنه ليس فيه، فاضطررت إلى تتبع أحاديث ابن عمر كلها في \"الأوسط\" بواسطة الفهرس الأول، فلا أدري إذا كان في الورقات الساقطة من المصورة، أو أنه سقط من نظرنا، أو أن الهيثمي وهم عزوه إلى \"الأوسط\"؛ وهذا مما لا أستبعده؛ فقد عزاه السيوطي في \"الجامع الصغير\" لـ (طب)؛ أي: \"معجم الطبراني الكبير\"، وقال المناوي في \"شرحه\" عقبه:\n\"قال الهيثمي عقب عزوه للطبراني: ورجاله رجال الصحيح؛ إلا أبا عبد السلام؛ وهو ثقة\".\nقلت: فيحتمل أن يكون قوله في \"مجمع الزوائد\": \"في الأوسط\" سبق قلم من الناسخ أو المؤلف، ولكني - مع الأسف - لم أستطع أيضًا من التحقق من وجوده في \"المعجم الكبير\"؛ لأن \"مسند ابن عمر\" المطبوع في المجلد الثاني عشر منه لم ينته به مسنده، وقد أشار محققه الفاضل في آخره بأن تمامه في المجلد الذي يليه، أي الثالث عشر، وهذا لم يطبع بعد.\nفلهذا كله لم أستطع يومئذ إلا الاعتماد على توثيق الهيثمي لأبي عبد السلام، والاستشهاد به لحديث آخر لابن عمر كما سبقت الإشارة إليه.\nثم قدر الله تعالى ويسر لي بفضله وكرمه الوقوف على إسناد الحديث في المصادر الثلاثة المذكورة أعلاه من طريق خالد الحذاء عن أبي عبد السلام، فانكشف لي وهم الهيثمي في توثيقه إياه، فبادرت إلى تخريجه هنا، والكشف عن علته، وهي جهالة أبي عبد السلام، وسبب وهم الهيثمي، وهو هناك راويًا آخر بهذه الكنية والطبقة، أورده ابن حبان في \"الثقات\" (٥/ ٥٦٣) وقال:\n\"يروي عن ثوبان، روى عنه ابن جابر\".\nوكذا في \"كنى البخاري\" (٥٢/ ١٥٦)، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"9","page":265},{"text":"قلت: حديث هذا في \"سنن أبي داود\" وغيره برواية ابن جابر هذا عنه بلفظ:\n\"يوشك الأمم أن تداعى عليكم ... \"، وقد توبع، لذلك خرجته في \"الصحيحة\" (٩٥٨)،وإلا فهو مجهول كالراوي عن ابن عمر، وظاهر كلام الحافظ في \"التهذيب\" أنهما واحد؛ لأنه جعله الذي جهله أبو حاتم.\nوهناك أبو عبد السلام ثالث يسمى صالح بن رستم، يروي عنه ابن جابر أيضًا، فرق الحافظ بينه وبين الذي قبله، وعلى ذلك جرى البخاري وغيره كابن حبان، فقد ذكر أيضًا صالحًا هذا في \"الثقات\" (٦/ ٤٥٦)، وفي ترجمته خرج ابن عساكر في \"تاريخ دمشق\" (٨/ ١٩٣) حديث الأمم، المشار إليه آنفًا.\nوالمقصود أن الهيثمي لما وثق أبا عبد السلام هذا؛ توهم أنه هو الذي وثقه ابن حبان، وفاته أنه الذي ذكره في \"الضعفاء\" وساق له الحديث نفسه. على أن توثيق ابن حبان المذكور مما لا ينبغي الاعتداد به؛ لأنه تفرد به، ومن المعلوم تساهله في التوثيق.\nوجملة القول: إن الحديث علته جهالة أبي عبد السلام هذا، ولهذا لم يحسن السيوطي بسكوته عنه في \"الفتاوى\" (١/ ٩٨)، وبخاصة أنه استدل به على طول عمامته صلي الله عليع وسلم فقال:\n\"وهذا يدل على أنها عدة أذرع، والظاهر أنها كانت نحو العشرة، أوفوقها بيسير\".\nوهذا غير صحيح. والله أعلم.\nثم رأيت في \"مصنف ابن أبي شيبة\" (٨/ ٤٢٣/ ٥٠٠٧) عن سلمة بن وردان قال:","vol":"9","page":266},{"text":"\"رأيت على أنس عمامة سوداء على غير قلنسوة، وقد أرخاها خلفه نحوًا من ذراع\".\nوهذا أقرب وأشبه، وسنده حسن.\n<span data-type=\"title\" id=toc-4279>٤٢٦٨ </span>- (كان يستاك بفضل وضوئه) .\nضعيف جدًا\nأخرجه الدارقطني في \"الأفراد\" (ج ٣ رقم ١٠)، وعنه الخطيب (١١/ ١٦)، وابن عساكر (٢/ ٢٤٣/ ٢) من طريق إسحاق بن إبراهيم - شاذان -: حدثنا سعيد بن الصلت، عن الأعمش، عن مسلم الأعور، عن أنس بن مالك قال: فذكره. وقال الدارقطني:\n\"حديث غريب من حديث الأعمش، عن مسلم بن كيسان الأعور الملائي أبي عبد الله الضبي، عن أنس بن مالك، تفرد به سعيد بن الصلت عنه، وتفرد به إسحاق بن إبراهيم - شاذان - عن سعيد\".\nقلت: ومسلم بن كيسان؛ ضعيف جدًا.\nوقد روي الحديث عنه بلفظ:\n\"كان يتوضأ بفضل سواكه\".\nوسيأتي تخريجه برقم (٦٤٢١) مع الجمع بينهما.","vol":"9","page":267},{"text":"<span data-type=\"title\" id=toc-4280>٤٢٦٩ </span>- (كان يستحب إذا أفطر أن يفطر على لبن، فإن لم يجد فتمر، فإن لم يجد حسا حسوات من ماء) .\nضعيف\nرواه ابن عساكر (٢/ ٣٨١/ ١)، والضياء في \"المختارة\" (١/ ٤٩٥)","vol":"9","page":267},{"text":"عن أبي يعقوب إسحاق بن الضيف: حدثنا عبد الرزاق: أبنا جعفر بن سليمان، عن ثابت، عن أنس مرفوعًا.\nثم رواه من طريق أحمد، عن عبد الرزاق به. إلا أنه قال: \"رطبات\" بدل \"لبن\".\nقلت: وهذا إسناد ضعيف؛ إسحاق بن الضيف صدوق يخطىء؛ كما قال الحافظ:\nقلت: وقد أخطأ في ذكر \"اللبن\" بدل \"الرطبات\"؛ بدليل مخالفته للإمام أحمد، فروايته منكرة، والمحفوظ رواية أحمد.\n<span data-type=\"title\" id=toc-4281>٤٢٧٠ </span>- (كان يستحب الصلاة في الحيطان) .\nضعيف\nأخرجه الترمذي (٣٣٤)، وتمام في \"الفوائد\" (١١/ ١٩٤/ ١) عن الحسن بن أبي جعفر، عن أبي الزبير، عن أبي الطفيل، عن معاذ بن جبل مرفوعًا. وقال الترمذي:\n\"حديث غريب، لا نعرفه إلا من حديث الحسن بن أبي جعفر، والحسن بن أبي جعفر قد ضعفه يحيى بن سعيد وغيره\".","vol":"9","page":268},{"text":"<span data-type=\"title\" id=toc-4282>٤٢٧١ </span>- (كان يستفتح دعاءه بـ: سبحان ربي الأعلى الوهاب) .\nضعيف\nرواه أحمد (٤/ ٥٤)، وابن أبي شيبة في \"المصنف\" (١٢/ ١٦-١٧)، وعبد بن حميد في \"المنتخب\" (٤٩ /١)، وابن الأعرابي في \"معجمه\" (٤٥/ ١)، والحاكم (١/ ٤٩٨) عن عمر بن راشد، عن إياس بن سلمة، عن أبيه مرفوعًا. ورواه ابن عساكر (٧/ ٢٤٦/ ٢) من طريق أحمد، وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي على ما في النسخة المطبوعة من","vol":"9","page":268},{"text":"\"التخليص\". والظاهر أنها خطأ؛ فقد قال المناوي بعد أن حكى تصحيح الحاكم إياه:\n\"ورده الذهبي بأن عمر ضعيف\".\nوهذا هو اللائق بالذهبي؛ فقد ترجمه في \"الميزان\" ترجمة طويلة، ونقل فيها أقوال الأئمة في تضعيفه، وقال بين يديها:\n\"ضعفوه\".\nثم ساق له أحاديث أنكرت عليه؛ منها هذا الحديث.\n<span data-type=\"title\" id=toc-4283>٤٢٧٢ </span>- (كان يستمطر في أول مطرة ينزع ثيابه كلها إلا الإزار) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٣٧٧) عن الربيع بن صبيح، عن يزيد الرقاشي، عن أنس مرفوعًا. وقال:\n\"غريب بهذا اللفظ، تفرد به الرقاشي\".\nقلت: وهو ضعيف.\nوالربيع بن صبيح؛ صدوق سيىء الحفظ.","vol":"9","page":269},{"text":"<span data-type=\"title\" id=toc-4284>٤٢٧٣ </span>- (كان يسجد على مسح) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ١٣٥/ ٢): حدثنا عبد الله بن أحمد بن حنبل: حدثني أبو موسى الهروي: أخبرنا أبو عبيد ة الحداد: أخبرنا حسين وحازم ابن إبراهيم، عن سماك بن حرب، عن عكرمة، عن ابن عباس مرفوعًا. وقال:\n\"حسين، يعني: العلم\".\nقلت: وهو ثقة، وكذلك سائر الرواة؛ غير أن سماك بن حرب قال الحافظ:","vol":"9","page":269},{"text":"\"صدوق، روايته عن عكرمة خاصة مضطربة\".\nفالحديث من أجله ضعيف.\nوأبو موسى الهروي؛ اسمه إسحاق بن إبراهيم مترجم في \"اللسان\".\n<span data-type=\"title\" id=toc-4285>٤٢٧٤ </span>- (وجهنا - ﷺ - في سرية فأمرنا أن نقرأ إذا أمسينا وإذا أصبحنا: (أفحسبتم أنما خلقناكم عبثًا ...) الآية، فقرأنا، فغنمنا وسلمنا) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٧-٢٨/ ٧٥)، وأبو نعيم في \"المعرفة\" (٢/ ١٥٣-١٥٤/ ٧٢٦) من طريق يزيد بن يوسف بن عمرو: حدثنا خالد بن نزار: حدثنا سفيان بن عيينة، عن محمد بن المنكدر، عن محمد بن إبراهيم التيمي، عن أبيه قال: فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ على ضعف يسير في خالد بن نزار، غير يزيد ابن يوسف بن عمرو، فإني لم أجد له ترجمة، وأستبعد أن يكون (يزيد بن يوسف الرحبي الدمشقي)؛ فإنه في طبقة (خالد بن نزار) هذا، ولم يذكر في الرواة عنه. ومع ذلك فالحافظ ذكر الحديث في ترجمة (إبراهيم بن الحارث التيمي) والد (محمد بن إبراهيم) هذا، وقال:\n\"أخرجه ابن منده من طريق لا بأس بها عن محمد بن إبراهيم التيمي.. الحديث\". وقال عقبه:\n\"فإن ثبت هذا فإبراهيم عاش بعد النبي - ﷺ -\".\nقلت: يشير إلى أن قوله في السند \"عن أبيه\" لا يعني جده الحارث بن خالد؛ كما قال بعضهم. والله أعلم.","vol":"9","page":270},{"text":"<span data-type=\"title\" id=toc-4286>٤٢٧٥ </span>- (كان يصوم عاشوراء ويأمر به) .\nضعيف جدًا\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (رقم ١٠٦٩)، والبزار \"كشف\" (١٠٤٤) دون الأمر به، عن جابر، عن سعد بن عبيد ة، عن أبي عبد الرحمن، عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جابر - هو ابن يزيد الجعفي - وهو ضعيف متهم.\nوالحديث إن صح، فهو منسوخ؛ لصريح حديث عائشة قالت:\n\"كانت قريش تصوم عاشوراء في الجاهلية، وكان رسول الله - ﷺ - يصومه، فلما هاجر إلى المدينة صامه وأمر بصيامه، فلما فرض شهر رمضان قال: من شاء صامه، ومن شاء تركه\".\nأخرجه الشيخان وغيرهما.","vol":"9","page":271},{"text":"<span data-type=\"title\" id=toc-4287>٤٢٧٦ </span>- (كان يضحي بالشاة الواحدة عن جميع أهله) .\nضعيف مرفوعًا\nأخرجه الحاكم (٤/ ٢٢٩)، والبيهقي في \"السنن\" (٩/ ٢٦٨) عن عبد الله بن يزيد المقرىء: حدثنا سعيد بن أبي أيوب: حدثني أبو عقيل زهرة بن معبد، عن جده عبد الله بن هشام - وكان قد أدرك النبي - ﷺ - وهو صغير، فمسح رأسه ودعا له - قال: فذكره مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: وهو كما قالا، لكن فيه علة خفية؛ وهي الوقف؛ فإنه ليس في رواية البيهقي التصريح بالرفع، بل قال بعد قوله: \"ودعا له\":\n\"قال: وكان يضحي....\".","vol":"9","page":271},{"text":"وهذا ظاهره أن القائل هو زهرة بن معبد، وأن اسم \"كان\" يعود إلى عبد الله ابن هشام، بخلاف رواية الحاكم فإنها صريحة في الرفع؛ فإن لفظه:\n\"ودعا له، قال: كان رسول الله - ﷺ - يضحي ... \".\nوهي شاذة عندي؛ لأن في طريقها عند الحاكم السري بن خزيمة، وهو غير معروف عندي، وقد خالفه الترقفي عند البيهقي، وكذا علي بن عبد الله المدني عند البخاري في \"الأحكام\" (١٣/ ١٧١ - فتح) فرواه عن المقرىء مثل رواية البيهقي تمامًا، وقال الحافظ:\n\"وهذا الأثر الموقوف صحيح بالسند المذكور إلى عبد الله، وإنما ذكره البخاري مع أن من دعاته أنه يحذف الموقوفات غالبًا؛ لأن المتن قصير\".\nقلت: ومما يؤيد الوقف أن عبد الله بن وهب قد تابعه عن سعيد به؛ دون ذكر الأضحية.\nأخرجه البخاري في \"الشركة\" (٦/ ١٠٢)، و\"الدعوات\" (١١/ ١٢٦) .\n<span data-type=\"title\" id=toc-4288>٤٢٧٧ </span>- (كان يعجبه التهجد من الليل) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ٨٦/ ١) عن أبي بلال الأشعري: أخبرنا قيس بن الربيع، عن الأسود عن جندب مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف قيس بن الربيع وأبي بلال الأشعري.\nوأعله الهيثمي - وتبعه المناوي - بالأشعري وحده!","vol":"9","page":272},{"text":"<span data-type=\"title\" id=toc-4289>٤٢٧٨ </span>- (كان تعجبه الفاغية) .\nضعيف\nأخرجه أحمد (٣/ ١٥٢-١٥٣)، وأبو الشيخ (ص ٢٣١) عن سليمان بن كثير: حدثنا عبد الحميد، عن أنس مرفوعًا.","vol":"9","page":272},{"text":"قلت: وهذا إسناد ضعيف؛ عبد الحميد هذا - هو ابن قدامة -؛ قال البخاري:\n\"لا يتابع على حديثه\".\nوذكره العقيلي في \"الضعفاء\"، وساق له هذا الحديث.\nوأما ابن حبان فذكره في \"الثقات\" (١/ ١٦٦) وقال:\n\"يروي عن أنس بن مالك، عداده في أهل البصرة، روى عنه سليمان بن كثير\".\nوهو عمدة قول الهيثمي: \"ورجاله ثقات\" فيما نقله المناوي عنه وأقره!! واغتر بذلك السيوطي فرمز لحسنه!\n<span data-type=\"title\" id=toc-4290>٤٢٧٩ </span>- (كان يعجبه أن يتوضأ من مخضب لي صفر) .\nضعيف\nأخرجه ابن سعد (١/ ٣٦٩) عن عبيد الله بن عمر، عن محمد بن إبراهيم، عن زينب بنت جحش مرفوعًا.\nقلت: ورجاله ثقات غير محمد بن إبراهيم هذا فلم أعرفه. ويحتمل أنه انقلب على الناسخ أو الطابع، والصواب \"إبراهيم بن محمد\" وهو: إبراهيم بن محمد ابن عبد الله بن جحش بن رئاب الأسدي؛ فقد جاء في \"التهذيب\" أن البخاري قال في \"تاريخه\": رأى زينب بنت جحش. وعن ابن حبان أنه أشار إلى تضعيف هذه الرؤية؛ بل قال: \"وليس يصح ذلك عندي\".\nثم تأكدت من القلب المذكور حين رجعت إلى \"تاريخ البخاري\" (١/ ١/ ٣٢٠) إذ رأيته يقول:\n\"حجازي، رأى زينب بنت جحش، قال لي إسماعيل بن أبي أويس: حدثني الدراوردي، عن عبيد الله بن عمر، عن إبراهيم بن محمد بن جحش","vol":"9","page":273},{"text":"الأسدي: أن رسول الله - ﷺ - كان يتوضأ في مخضب صفر في بيت زينب بنت جحش\".\nوإبراهيم هذا؛ روى عنه رجلان آخران، ولم يوثقه غير ابن حبان، وقال الحافظ:\n\"صدوق\".\nلكن الظاهر أنه لم يسمع هذا الحديث من زينب، أما على قول ابن حبان فظاهر، وأما على قول البخاري فلأنه لا يلزم من ثبوت الرؤية ثبوت السماع منها، لا سيما على مذهب البخاري؛ الذي لا يثبت السماع بمجرد المعاصرة بل لا بد عنده من ثبوت التلاقي، ولا يثبت هذا بمجرد الرؤية، كما لا يخفى. ويؤكد ذلك أن رواية البخاري ظاهرها الإرسال.\nثم إن لفظه يختلف عن لفظ ابن سعد؛ إذ ليس فيه إلا مجرد التوضؤ في المخضب، وذلك لا يستلزم أن ذلك كان يعجبه.\nفلهذا كله؛ لم تطمئن النفس لثبوت هذا الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-4291>٤٢٨٠ </span>- (كان يعجبه أن يدعى الرجل بأحب أسمائه إليه، وأحب كناه) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٨١٩)، والطبراني في \"المعجم الكبير\" (١/ ١٧٢/ ٢) عن محمد بن عثمان القرشي قال: حدثنا ذيال ابن عبيد بن حنظلة: حدثني جدي حنظلة بن حذيم قال: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ القرشي هو محمد بن عثمان بن سيار البصري ثم الواسطي؛ لم يوثقه أحد، بل قال الدارقطني:\n\"مجهول\".","vol":"9","page":274},{"text":"قلت: وفي طبقته محمد بن عثمان الواسطي، وثقه ابن حبان، وقد شاركه في الرواية عن بعض شيوخه، وفي كونه واسطيًا، وقد يروي عنه بعض من روى عن هذا، كما روى عنه أبو عوانة، فيحتمل أن يكونا واحدًا، كما بينته في \"الصحيحة\" (٢٩٥٣)، فإذا ثبت هذا فالحديث حسن. والله أعلم.\nثم رأيت الهيثمي ذكر الحديث في \"المجمع\" (٨/ ٥٦) وقال:\n\"رواه الطبراني، ورجاله ثقات\".\nفكأنه يجزم بالاحتمال المذكور. فالله أعلم.\n<span data-type=\"title\" id=toc-4292>٤٢٨١ </span>- (كان يعجبه أن يدعو ثلاثًا، ويستغفر ثلاثًا) .\nضعيف\nأخرجه أبو داود (١/ ٢٣٩)، وابن حبان (٢٤١٠) من طريق أبي يعلى - وهذا في \"مسنده\" (٥٢٧٧) -، وابن السني في \"عمل اليوم والليلة\" (٣٦٢)، وأحمد (١/ ٣٩٤،٣٩٧)، والطبراني في \"الكبير\" (٣/ ٧٢/ ٢) وفي \"الدعاء\" (٢/ ٨٠٧-٨٠٨)، وعنه أبو نعيم في \"الحلية\" (٤/ ٣٤٧-٣٤٨) من طريق إسرائيل، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله بن مسعود به مرفوعًا.\nقلت: ورجاله ثقات؛ غير أن أبا إسحاق - واسمه عمرو بن عبد الله السبيعي - كان اختلط، ثم هو إلى ذلك مدلس وقد عنعنه.\nوفي رواية لأحمد عنه، عن عبد الرحمن بن يزيد عن عبد الله بن مسعود به.\nفجعل عبد الرحمن بن يزيد؛ مكان عمرو بن ميمون، ولعل هذا من اختلاط أبي إسحاق.","vol":"9","page":275},{"text":"هذا؛ وقد تجاهل المعلق على \"مسند أبي يعلى\" (١٣/ ٥١)، وعلى \"الإحسان\" (٣/ ٢٠٣) عنعنة أبي إسحاق واختلاطه، وصححا إسناده! بل ادعى الأول أن إسرائيل قديم السماع من جده! وهذا مما لم أر أحدًا صرح به من الحفاظ، بل هو خلاف ما نقله الحافظ العراقي في شرح \"المقدمة\" (ص ٣٩٤) عن أحمد: \"إسرائيل عن أبي إسحاق فيه لين، سمع منه بأخرة\". ونحوه في رواية ابنه عبد الله في \"العلل\" (١/ ٢٠٢) . وأظن أنه استلزم ذلك من إخراج الشيخين لحديثه عن جده، وذلك غير لازم، كما لا يخفى على أهل العلم؛ لاحتمال أن اختلاطه لم يصلهما، أو وصلهما ولكن كان عندهما خفيفًا، كمثل الذهبي فإنه قال: \"شاخ ونسي ولم يختلط\". أو غير ذلك من الاحتمال.\nثم إنه قد خالفه وزهير؛ فروياه عن أبي إسحاق دون قوله: \"ويستغفر ثلاثًا\".\nأخرجه الطبراني في \"الدعاء\" أيضًا (رقم ٥٢ و٥٣) .\nقلت: فهذا الاضطراب في المتن والإسناد، مما لا يحتمل ممن رمي بالاختلاط، ومثله من كان سيىء الحفظ، بل إن ذلك مما يؤكد ما رمي به.\nنعم؛ برواية سفيان - وهو الثوري - تزول شبهة الاختلاط؛ فإنه ممن سمع منه قديمًا بالاتفاق، وتترجح روايته على رواية إسرائيل، ولا سيما وقد تابعه زهير، ولكن تبقى العلة الأخرى وهي العنعنة، فإن وجد تصريحه بالتحديث أو السماع صحت جملة الدعاء. والله أعلم.\n<span data-type=\"title\" id=toc-4293>٤٢٨٢ </span>- (كان يعمل عمل البيت، وأكثر ما يعمل الخياطة) .\nضعيف\nأخرجه ابن سعد (١/ ٣٦٦)، والأصبهاني في \"الترغيب\" (ق ٨١/ ١-٢) عن الحجاج بن فرافصة، عن عقيل، عن ابن شهاب: أن عائشة قالت:","vol":"9","page":276},{"text":"فذكره مرفوعًا.\nقلت: وهذا إسناد منقطع ضعيف؛ ابن شهاب لم يدرك عائشة.\nوالحجاج بن فرافصة؛ ضعيف.\nوالمحفوظ عن السيدة عائشة بلفظ:\n\"كان يخيط ثوبه، ويخصف نعله، ويعمل ما تعمل الرجال في بيوتهم\".\nأخرجه ابن سعد أيضًا، وأحمد، وغيرهما، وهو مخرج في \"المشكاة\" (٥٨٢٢) .\n<span data-type=\"title\" id=toc-4294>٤٢٨٣ </span>- (كان يغسل مقعدته ثلاثًا) .\nضعيف جدًا\nأخرجه ابن ماجه (٣٥٦)، وأحمد (٦/ ٢١٠) عن شريك؛ عن جابر، عن زيد العمي، عن أبي الصديق الناجي، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء؛ زيد العمي فمن دونه، وأشدهم ضعفًا جابر - وهو ابن يزيد الجعفي -؛ فإنه قد اتهم بالكذب.\nلكن ذكر المناوي في \"الفيض\" عن مغلطاي أنه قال:\n\"رواه الطبراني في \"الأوسط\" بسند أصح من هذا\".\nقلت: ليس فيه (ثلاثًا)، وهو عنده (٥/ ١٢٢/ ٤٨٥٣) من طريق إبراهيم بن مرثد العدوي، عن إسحاق بن سويد العدوي، عن معاذة العدوية: أن عائشة قالت:\n\"يا معشر النساء! مرن أزواجكن أن يغسلوا عنهم أثو البول والغائط؛ فإن رسول الله - ﷺ - كان يغسل عنه أثر البول والغائط، وأنا أستحي أن أقوله لهم\".\nوسنده حسن. وتابعه قتادة، عن معاذة به؛ عند الترمذي وغيره وصححه.","vol":"9","page":277},{"text":"انظر \"الإرواء\" (٤٢) .\n<span data-type=\"title\" id=toc-4295>٤٢٨٤ </span>- (كان يقبل وهو محرم) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٤/ ١٧١) عن أبي حنيفة، عن زياد بن علاقة، عن عمرو بن ميمون، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ لكن تكلم الأئمة في حفظ أبي حنيفة وضعفوه، كما سبق بيانه تحت الحديث (٣٩٧ و٤٥٨) .\nوالمحفوظ من حديث عائشة مرفوعًا بلفظ:\n\" ... وهو صائم\".\nوهو مخرج في \"الصحيحة\" (٢١٩-٢٢١)، و\"الإرواء\" (٦١٦) .","vol":"9","page":278},{"text":"<span data-type=\"title\" id=toc-4296>٤٢٨٥ </span>- (كان يقلس له يوم الفطر) .\nضعيف\nأخرجه ابن ماجه (١/ ٣٩١-٣٩٢) عن إسرائيل، عن أبي إسحاق، عن عامر، عن قيس بن سعد قال:\n\"ما كان شيء على عهد رسول الله - ﷺ - إلا وقد رأيته، إلا شيء واحد، فإن رسول الله - ﷺ - ... \".\nقلت: وهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات من رجال الشيخين، وجرى على ظاهره البوصيري في \"الزوائد\" فقال (٨١/ ٢):\n\"إسناده صحيح، رجاله ثقات\"!\nوخفي عليه أن أبا إسحاق - وهو عمرو بن عبد الله السبيعي - كان اختلط، وإسرائيل - وهو حفيده؛ فإنه إسرائيل بن يونس بن أبي إسحاق - سمع من جده بعد الاختلاط، ولذلك قال أحمد:","vol":"9","page":278},{"text":"\"إسرائيل عن أبي إسحاق فيه لين، سمع منه بأخرة\".\nقلت: ثم هو إلى ذلك مدلس، وضعفه بذلك غير ما واحد من المتقدمين والمتأخرين، فيخشى أن يكون تلقاه عن بعض الضعفاء ثم دلسه؛ فإن الحديث رواه إسرائيل أيضًا، عن جابر، عن عامر به.\nأخرجه أبو الحسن بن سلمة القطان في \"زوائده على ابن ماجه\" (١/ ٣٩٢)، والطحاوي في \"مشكل الآثار\" (٢/ ٢٠٩)، وأحمد (٣/ ٤٢٢) .\nوتابعه شيبان، عن جابر به.\nأخرجه القطان، والطحاوي.\nوتابعهما شريك، عن جابر به.\nأخرجه الطحاوي.\nفرجع الحديث إلى أنه من رواية جابر، وهو ابن يزيد الجعفي، وهو ضعيف، بل كذبه بعضهم، ورماه آخرون بالتدليس، وبه أعله الطحاوي فقال:\n\"وما لم يذكر فيه سماعه ممن يحدث به عنه، أو ما يدل على ذلك فليس بالقوي عند من يميل إليه، فكيف عند من ينحرف عنه\".\nثم روى بسنده الصحيح عن سفيان الثوري قال:\n\"كل ما قال لك فيه جابر: \"سمعت\" أو \"حدثني\" أو \"أخبرني\" فاشدد به يديك، وما كان سوى ذلك ففيه ما فيه\".\nنعم؛ قد روي الحديث من طريق أخرى؛ عن شريك، عن مغيرة، عن عامر قال:\n\"شهد عياض الأشعري عيدًا بالأنبار، فقال: ما لي لا أراكم تقلسون كما كان يقلس عند رسول الله - ﷺ -\".","vol":"9","page":279},{"text":"أخرجه ابن ماجه، والطحاوي وأعله بالإرسال، فقال:\n\"ففي هذا الحديث رد الشعبي إياه إلى عياض الأشعري، وعياض هذا رجل من التابعين، فعاد الحديث به إلى أن صار منقطعًا، وكان أولى مما رواه جابر عن الشعبي؛ لأن مغيرة عن الشعبي أثبت من جابر عن الشعبي\".\nوبمثله أعله أبو حاتم الرازي أيضًا؛ فقال ابنه في \"العلل\" (١/ ٢٠٩):\n\"سألت أبي عن حديث عامر، عن قيس بن سعد ... أي شيء معناه؟ بعضهم يقول هذا: عن عامر، عن عياض الأشعري، عن النبي - ﷺ -، أيهما أصح، وما معنى الحديث؟ فأجاب أبي؛ فقال:\nمعنى التقليس: أن الحبش كانوا يلعبون يوم الفطر بعد الصلاة بالحراب.\nواختلفت الرواية عن الشعبي في عياض الأشعري، وقيس بن سعد، رواه جابر الجعفي، عن الشعبي، عن قيس بن سعد عن النبي - ﷺ -. ورواه آخر ثقة - نسيت اسمه -، عن الشعبي، عن عياض، عن النبي - ﷺ -، وعياض الأشعري عن النبي - ﷺ - مرسل، ليست له صحبة\".\nقلت: والراوي الثقة الذي نسي أبو حاتم اسمه، إنما هو شريك كما تقدم - وهو ابن عبد الله القاضي -، وهو ثقة فعلًا، إلا أنه سيىء الحفظ معروف بذلك، فهي علة أخرى في الحديث علاوة على الإرسال، على أن الحافظ قد جزم في \"التقريب\" بأن عياضًا هذا صحابي، ولم يذكر له مستندًا يعتد به، اللهم إلا قوله:\n\"جاء عنه حديث يقتضي التصريح بصحبته، ذكره البغوي في \"معجمه\"، وفي إسناده لين\".\nوليس يخفى أن لا يثبت الصحبة بمثل هذا الإسناد واللين. والله أعلم.","vol":"9","page":280},{"text":"<span data-type=\"title\" id=toc-4297>٤٢٨٦ </span>- (كان يكتحل كل ليلة، ويحتجم كل شهر، ويشرب الدواء كل سنة) .\nموضوع\nأخرجه ابن عدي (ق ١٨٦/ ١) عن سيف بن محمد بن أخت سفيان، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ آفته سيف هذا؛ قال الحافظ:\n\"كذبوه\". وقال الذهبي في \"المغني\":\n\"قال أحمد: كذاب يضع الحديث\".","vol":"9","page":281},{"text":"<span data-type=\"title\" id=toc-4298>٤٢٨٧ </span>- (كان يكره العطسة الشديدة في المسجد) .\nضعيف\nأخرجه البيهقي (٢/ ٢٩٠) عن يحيى بن يزيد بن عبد الملك النوفلي، عن أبيه، عن داود بن فراهيج، عن أبي هريرة مرفوعًا به. وقال:\n\"قال أبو أحمد (يعني ابن عدي): يحيى بن يزيد ووالده ضعيفان\".","vol":"9","page":281},{"text":"<span data-type=\"title\" id=toc-4299>٤٢٨٨ </span>- (كان يكره أن يأكل الضب) .\nضعيف\nأخرجه الخطيب (١٢/ ٣١٨) عن مسعر، عن حماد، عن إبراهيم، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ إبراهيم هو ابن يزيد النخعي؛ لم يثبت سماعه من عائشة كما في \"التهذيب\".\nوالخطيب أورده من طريق علان بن الحسن بن عمويه الواسطي؛ وفي ترجمته، ولم يزد فيها على أن ساق له هذا الحديث، فهو مجهول.\nوقد خالفه سفيان عن حماد؛ فساقه عنها بلفظ:","vol":"9","page":281},{"text":"أهدي لنا ضب، فقدمته إلى النبي - ﷺ - فلم يأكل منه، فقلت: يا رسول الله! ألا تطعمه السؤال؟ فقال: \"إنا لا نطعمهم مما لا نأكل\".\nأخرجه البيهقي (٩/ ٣٢٦)، وأشار إلى تضعيفه بقوله:\n\"إن ثبت\".\nثم روى عن زهير، عن أبي إسحاق قال:\n\"كنت عند عبد الرحمن بن عبد الله بن مسعود فجاء ابن له - أراه القاسم -، قال: أصبت اليوم من حاجتك شيئًا؟ فقال بعض القوم: ما حاجته؟ قال: ما رأيت غلامًا آكل لضب منه، فقال بعض القوم: أو ليس بحرام؟ فسأل قال: وما حرمه؟ قال: ألم يكن رسول الله - ﷺ - يكرهه؟ قال: أو ليس الرجل يكره الشيء وليس بحرام؟ قال: قال عبد الله: إن محرم الحلال كمستحل الحرام\".\nورواه الطبراني (٣/ ١٦/ ١) مختصرًا.\nقلت: وهذا مرسل أيضًا ومن مجهول؛ وهو بعض القوم، ولكن عبد الرحمن ابن عبد الله بن مسعود قد سلم به، ولكنه مرسل على كل حال، ولا يشهد لما قبله؛ لأن الإرسال والانقطاع في طبقة واحدة. والله أعلم.\n<span data-type=\"title\" id=toc-4300>٤٢٨٩ </span>- (كان يكره الصوت عند القتال) .\nضعيف\nأخرجه أبو داود (١/ ٤١٤)، وعنه البيهقي (٩/ ١٥٣)، والحاكم (٢/ ١١٦) من طريق مطر، عن قتادة، عن أبي بردة، عن أبيه مرفوعًا. وقال الحاكم:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي.\nقلت: مطر؛ لم يخرج له البخاري إلا تعليقًا، وقال الذهبي في \"الميزان\":\n\"من رجال مسلم، حسن الحديث\".","vol":"9","page":282},{"text":"لكن قال الحافظ في \"التقريب\":\n\"صدوق كثير الخطأ\".\nقلت: وقد خالفه هشام بن أبي عبد الله الدستوائي فقال: عن قتادة، عن الحسن، عن قيس بن عباد قال:\n\"كان أصحاب النبي - ﷺ - يكرهون الصوت عند القتال\".\nأخرجه الثلاثة المذكورون. وقال الحاكم:\n\"وهو أولى بالمحفوظ\".\nوهو كما قال.\n<span data-type=\"title\" id=toc-4301>٤٢٩٠ </span>- (كان يكره ريح الحناء) .\nضعيف\nأخرجه النسائي (٢/ ٢٨٠)، وأحمد (٦/ ١١٧) عن كريمة بنت همام قالت: سمعت عائشة سألتها امرأة عن الخضاب بالحناء؟ قالت: لا بأس به، ولكن أكره هذا؛ لأن حبي - ﷺ - كان ... فذكره.\nقلت: وهذا إسناد ضعيف؛ كريمة هذه مجهولة الحال؛ لم يوثقها أحد.","vol":"9","page":283},{"text":"<span data-type=\"title\" id=toc-4302>٤٢٩١ </span>- (كان يكره سورة الدم ثلاثًا، ثم ياشر بعد الثلاث بغير إزار) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١١/ ٢٢٣) عن سعيد بن بشير، عن قتادة، عن الحسن، عن أمه، عن أم سلمة قالت: فذكره.\nقلت: وهذا إسناد ضعيف؛ سعيد بن بشير؛ قال الحافظ:\n\"ضعيف\".\nوالحسن؛ هو البصري.","vol":"9","page":283},{"text":"وأمه اسمها خيرة مولاة أم سلمة؛ مقبولة عند الحافظ، ولم يوثقها غير ابن حبان.\nوالحديث قال الهيثمي (١/ ٢٨٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه سعيد بن بشير، وثقه شعبة، واختلف في الاحتجاج به\".\n<span data-type=\"title\" id=toc-4303>٤٢٩٢ </span>- (كان يكره من الشاة سبعًا: الذكر، والأنثيين، والمثانة، والحياء، والمرارة، والغدة، والدم، وكان أحب الشاة إليه مقدمها) .\nضعيف\nرواه عبد الرزاق في \"المصنف\" (٤/ ٨٧٧١)، وأبو محمد الجوهري في \"الفوائدالمنتقاة\" (١٠/ ٢)، والبيهقي في \"سننه\" (١٠/ ٧) عن واصل بن أبي جميل، عن مجاهد بن جبر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ واصل هذا؛ مجهول كما قال أحمد، ثم هو إلى ذلك مرسل.\nوقد وصله البيهقي، وابن عدي (٢٤١/ ١)، وابن عساكر (١٧/ ٣٦٠/ ١) من طريق فهر بن بشر: حدثنا عمر بن موسى، عن واصل بن أبي جميل، عن مجاهد، عن ابن عباس مرفوعًا. وقال ابن عدي:\n\"عمر بن موسى يضع الحديث\". وقال ابن عساكر:\n\"وصل هذا الحديث غريب، وقد رواه الأوزاعي عن واصل فأرسله\".\nثم ساقه مرسلًا كما تقدم.\nوقد روي موصولًا من وجه آخر، يرويه يحيى الحماني: حدثنا عبد الرحمن بن زيد بن أسلم، عن أبيه، عن عبد الله بن عمر مرفوعًا به","vol":"9","page":284},{"text":"أخرجه الطبراني في \"الأوسط\" (ص ٣٨٢ - زوائده) .\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحمن بن زيد بن أسلم؛ متروك.\nويحيى الحماني؛ فيه ضعف.\n<span data-type=\"title\" id=toc-4304>٤٢٩٣ </span>- (لأشفعن يوم القيامة لمن كان في قلبه جناح بعوضة إيمان) .\nضعيف جدًا\nأخرجه الخطيب في \"التاريخ\" (١٢/ ٣٧٩) عن الفضل بن علي بن الحارث بن محمود الهروي سنة اثنتين وأربعين وثلاثمائة: سمعت أبا حسان عيسى بن عبد الله العثماني يقول: ذهب بي أبي إلى البصرة إلى بني سهم إلى امرأة يقال لها: آمنة بنت أنس بن مالك: فسمعت أبي يقول لها: يا آمنة! مالك ممن؟ قالت: من بني ضمضم، ثم قالت: سمعت أبي يقول: سمعت رسول الله - ﷺ - يقول: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أورده في ترجمة الهروي هذا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأعله الذهبي بالعثماني هذا فقال:\n\"متهم بالكذب، قال المستغفري: يكفيه في الفضيحة أنه ادعى السماع من آمنة بنت أنس بن مالك لصلبه! \".","vol":"9","page":285},{"text":"<span data-type=\"title\" id=toc-4305>٤٢٩٤ </span>- (لله أفرح بتوبة عبد هـ من رجل أضل راحلته بفلاة من الأرض، فطلبها، فلم يقدر عليها، فتسجى للموت، فبينما هو كذلك إذ سمع وجبة الراحلة حين بركت، فكشف عن وجهه، فإذا هو براحلته) .\nضعيف بهذا اللفظ\nأخرجه ابن ماجه (٤٢٤٩)، وأحمد (٣/ ٨٣)، وأبو","vol":"9","page":285},{"text":"يعلى (١/ ٣٥٦) عن فضيل بن مرزوق، عن عطية، عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف، عطية - وهو ابن سعد العوفي -؛ ضعيف مدلس.\nوفضيل بن مرزوق؛ فيه ضعف؛ واحتج به مسلم.\nوالحديث في \"الصحيحين\" وغيرهما من حديث أنس بن مالك وعبد الله ابن مسعود؛ ليس فيه ذكر التسجي والوجبة؛ فهو منكر بهذا اللفظ.\n<span data-type=\"title\" id=toc-4306>٤٢٩٥ </span>- (لأن أمتع بسوط في سبيل الله؛ أحب إلي من أن أعتق ولد الزنا) .\nضعيف\nأخرجه الحاكم (٢/ ٢١٥) عن سلمة بن الفضل، عن محمد بن إسحاق، عن الزهري، عن عروة بن الزبير قال:\n\"بلغ عائشة ﵂ أن أبا هريرة يقول: إن رسول الله - ﷺ - قال: (فذكره)، وأن رسول الله - ﷺ - قال:\n\"ولد الزنا شر الثلاثة\"، و\"إن الميت يعذب ببكاء الحي\"، فقالت عائشة: رحم الله أبا هريرة! أساء سمعًا فأساء إصابة، أما قوله: \"لأن أمتع بسوط في سبيل الله أحب إلي من أن أعتق ولد الزنا\"، إنها لما نزلت (فلا اقتحم العقبة. وما أدراك ما العقبة) قيل: يا رسول الله! ما عندنا ما نعتق إلا أن أحدنا له جارية سوداء تخدمه وتسعى عليه، فلو أمرناهن فزنين فجئن بالأولاد فأعتقناهم!؟ فقال رسول الله - ﷺ -:\n\"لأن أمتع بسوط في سبيل الله أحب إلي من أن آمر بالزنا ثم أعتق الولد\".\nوأما قوله: \"ولد الزنا شر ثلاثة\"، فلم يكن الحديث على هذا، إنما كان","vol":"9","page":286},{"text":"رجل من المنافقين يؤذي رسول الله - ﷺ - فقال: \"من يعذرني من فلان؟ \" قيل: يا رسول الله مع ما به، ولد زنا، فقال رسول الله - ﷺ -: \"هو شر الثلاثة، والله ﷿ يقول: (ولا تزر وازرة وزر أخرى) \".\nوأما قوله: \"إن الميت ليعذب ببكاء الحي\"، فلم يكن الحديث على هذا، ولكن رسول الله - ﷺ - مر بدار رجل من اليهود قد مات وأهله يبكون عليه فقال: \"إنهم يبكون عليه، وإنه ليعذب، والله ﷿ يقول: (لا يكلف الله نفسًا إلا وسعها) \". وقال الحاكم:\n\"صحيح على شرط مسلم\"! ورده الذهبي بقوله:\n\"كذا قال، وسلمة لم يحتج به (م) وقد وثق، وضعفه ابن راهويه\".\nقلت: وقال الحافظ في \"التقريب\":\n\"صدوق كثير الخطأ\".\nقلت: وابن إسحاق مدلس وقد عنعنه، فإنى للحديث الصحة بل الحسن؟!\nوقد روي من طريق أخرى عن الزهري، فقال الحارث بن أبي أسامة في \"مسنده\" (٥٦/ ١ - زوائده): حدثنا عبد العزيز بن أبان قال: حدثنا معمر بن أبان ابن حمران قال: أخبرني الزهري به نحوه.\nوابن أبان هذا؛ متروك؛ فلا يستشهد به.\n<span data-type=\"title\" id=toc-4307>٤٢٩٦ </span>- (لأنا في فتنة السراء أخوف عليكم من فتنة الضراء، إنكم ابتليتم بفتنة الضراء فصبرتم، وإن الدنيا حلوة خضرة) .\nضعيف\nأخرجه أبو يعلى (١/ ٢٢٣)، والبزار (ص ٣٢٣ - زوائده)، وأبو نعيم","vol":"9","page":287},{"text":"في \"الحلية\" (١/ ٩٣) عن مغيرة الضبي، عن رجل من بني عامر قال: حدثنا مصعب بن سعد بن أبي وقاص، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل العامري.\nلكن قوله: \"وإن الدنيا حلوة خضرة\"، له شواهد كثيرة صحيحة، قد خرجت بعضها في \"الصحيحة\" (٩١١ و١٥٩٢) .\n<span data-type=\"title\" id=toc-4308>٤٢٩٧ </span>- (لئن بقيت لآمرن بصيام يوم قبله أو يوم بعده. يوم عاشوراء) .\nمنكر بهذا التمام\nأخرجه البيهقي في \"السنن\" (٤/ ٢٨٧) عن ابن أبي ليلى، عن داود بن علي، عن أبيه، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ داود هو ابن علي بن عبد الله بن عباس، وهو مقبول عند الحافظ.\nوابن أبي ليلى - وهو محمد بن عبد الرحمن -؛ ضعيف سيىء الحفظ.\nوقد روي عنه بلفظ:\n\"صوموا يومًا قبله، ويومًا بعده\" ليس فيه: \"لئن بقيت ... \"، وهو مخرج في \"حجاب المرأة المسلمة\" (ص ٨٩) .\nوذكر اليوم الذي بعده منكر فيه؛ مخالف لحديث ابن عباس الصحيح بلفظ:\n\"لئن بقيت إلى قابل لأصومن التاسع\".\nأخرجه مسلم، والبيهقي، وغيرهما.","vol":"9","page":288},{"text":"<span data-type=\"title\" id=toc-4309>٤٢٩٨ </span>- (لتأمرن بالمعروف، ولتنهون عن المنكر، أو ليسلطن الله شراركم على خياركم، فيدعو خياركم، فلا يستجاب لهم) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (١٣/ ٩٢) من طريق الدارقطني، عن محمود بن محمد أبي يزيد الظفري الأنصاري: حدثنا أيوب بن النجار، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة مرفوعًا به. وقال:\n\"قال الدارقطني: تفرد به محمود عن أيوب بن النجار عن يحيى، ومحمود لم يكن بالقوي\".\nوللحديث علة أخرى؛ وهي الانقطاع؛ فقد ذكروا عن أيوب بن النجار أنه قال:\n\"لم أسمع من يحيى بن أبي كثير إلا حديثًا واحدًا: احتج آدم وموسى\".\nوالحديث قال الهيثمي (٧/ ٢٦٦):\n\"رواه الطبراني في \"الأوسط\"، والبزار (٣٣٠٦)، وفيه حبان بن علي؛ وهو متروك، وقد وثقه ابن معين في رواية، وضعفه في غيرها\".","vol":"9","page":289},{"text":"<span data-type=\"title\" id=toc-4310>٤٢٩٩ </span>- (لتتركن المدينة على أحسن ما كانت، حتى يدخل الكلب فيغذي على بعض سواري المدينة أو على المنبر) .\nمنكر بذكر جملة الكلب\nأخرجه مالك (٣/ ٨٥-٨٦ رواية يحيى) عنه، عن ابن حماس، عن عمه، عن أبي هريرة مرفوعًا؛ وزاد: فقالوا: يا رسول الله! فلمن تكون الثمار ذلك الزمان؟ قال:\n\"للعوافي: الطير والسباع\".\nكذا قال فيه يحيى: \"ابن حماس\" لم يسمه، وسماه بعض الرواة عن","vol":"9","page":289},{"text":"مالك، فقال أحمد بن أبي كثير: عن مالك، عن يوسف بن يونس بن حماس به.\nأخرجه ابن حبان (٢٥٧/ ١٠٤٠) .\nوخالفه عبد الله بن مسلمة عند الحاكم (٤/ ٤٢٦)، وسعيد بن أبي مريم عند ابن عبد البر في \"التمهيد\" (٢٤/ ١٢٢)، فقالا: عن مالك، عن يونس بن يوسف بن حماس، فقلب اسمه، فجعله \"يونس بن يوسف\" مكان \"يوسف بن يونس\".\nوثمة وجوه أخرى من الاختلاف على مالك؛ ذكرها ابن عبد البر، وعقب عليها بقوله:\n\"وهذا الاضطراب يدل على أن ذلك جاء من قبل مالك، ورواية يحيى في ذلك حسنة؛ لأنه سلم من التخليط في الاسم، وأظن أن مالكًا لما اضطرب حفظه في اسم هذا الرجل رجع إلى إسقاط اسمه فقال: \"ابن حماس\"، ويحيى من آخر من عرض عليه \"الموطأ\" وشهد وفاته\".\nوأقول: يونس بن يوسف بن حماس، عليه أكثر الرواة، وهو من رجال مسلم، ووثقة ابن حبان (٧/ ٦٤٨)، ولكنه لم يسم جده، وفرق بينه وبين مقلوبه: \"يوسف بن يونس بن حماس\" فترجم له أيضًا (٧/ ٦٣٣) قال:\n\"يروي عن أبيه عن أبي هريرة. روى عنه مالك\".\nوهو هذا يقينًا، لكن قوله: \"أبيه\" خطأ؛ لا أدري أهو منه أم من النساخ؛ فإنه مخالف لما في \"التاريخ\" (٤/ ٢/ ٣٧٤) وهو عمدته في الغالب، كما هو معلوم، كمت هو مخالف لكل المصادر التي أخرجت هذا الحديث، ومنها كتاب ابن حبان نفسه: \"الصحيح\"؛ كما تقدم عن \"الموارد\".","vol":"9","page":290},{"text":"هذا؛ وقد وهم المزي في \"التهذيب\" (٣٢/ ٥٦١)، وتبعه العسقلاني؛ فقالا في ترجمة يونس هذا:\n\"ذكره ابن حبان في \"الثقات\" فيمن اسمه يوسف، قال: وهو الذي يخطىء فيه عبد الله بن يوسف التنيسي عن مالك فيقول: يونس بن يوسف\".\nفأقول: الذي في \"الثقات\" المطبوع:\n\"يوسف بن سفيان\". وليس \"يونس بن يوسف\" كما ذكرا! وإني لأستبعد جدًا أن يكون ما في \"المطبوع\" خطأ من الناسخ أو الطابع؛ لأنه مطابق لما في \"ترتيب الثقات\" للحافظ الهيثمي، ولأنه موافق أيضًا لقول البخاري:\n\"وقال لنا عبد الله بن يوسف: عن مالك عن يوسف بن سنان، والأول أصح\".\nيعني: يوسف بن يونس بن حماس.\nفيوسف؛ متفق عليه بينهما في رواية التنيسي، وكذلك حكاه عنه ابن عبد البر في \"التمهيد\"، فهذا يبين خطأ \"التهذيب\" على ابن حبان، ويؤكد ذلك أن ابن حبان قد ترجم ليونس بن يوسف - كما تقدم - كالبخاري، وهذا مما خفي على المزي، وتبعه العسقلاني، فلم يذكرا ذلك عنه!\nومجمل القول: أنه قد اضطرب الرواة على مالك اضطرابًا كثيرًا، وأن الصواب منه: أنه يونس بن يوسف بن حماس كما تقدم وأنه ثقة. وإنما علة الحديث عنه الذي لم يسم في كل الروايات عن مالك، فهو غير معروف.\nوعليه؛ فقول الحاكم عقب الحديث:\n\"صحيح الإسناد، على شرط مسلم\". ليس بصحيح وإن وافقه الذهبي، وبخاصة قوله: \"على شرط مسلم\"؛ فشخص مثل (العم) هذا لا يعرف عينه؛","vol":"9","page":291},{"text":"كيف يكون على شرط مسلم؟!\nنعم؛ الحديث صحيح دون جملة الكلب؛ فقد أخرجه الشيخان من طريق سعيد بن المسيب عن أبي هريرة نحوه، وهو مخرج في \"الصحيحة\" (٦٨٣)، وله فيه (١٦٣٤) شاهد من حديث محجن بن الأدرع الأسلمي، وكلاهما ليس فيهما تلك الجملة، فهي منكرة.\n<span data-type=\"title\" id=toc-4311>٤٣٠٠ </span>- (لتخرجن الظعينة من المدينة حتى تدخل الحيرة، لا تخاف أحدًا) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٣٠٩) عن سليمان بن داود المنقري: حدثنا أبو بكر بن عياش: حدثنا عبد الملك بن عمير قال: سمعت جابر بن سمرة السوائي يقول: فذكره مرفوعًا. وقال:\n\"لم يروه عن عبد الملك إلا أبو بكر\".\nقلت: وهما من رجال البخاري، لكن سليمان بن داود المنقري - وهو الشاذكوني -؛ متروك.\nوقد روي الحديث من طريق عباد بن حبيش، عن عدي بن حاتم مرفوعًا به نحوه.\nأخرجه أحمد (٤/ ٣٧٨-٣٧٩)، والترمذي (٢٩٥٦) وقال:\n\"حسن غريب\".\nوأقول: عباد هذا؛ لم يوثقه غير ابن حبان، ولم يرو عنه غير سماك بن حرب، وجهله ابن القطان.\nوقد خالفه في لفظه محل بن خليفة، عن عدي مرفوعًا بلفظ:","vol":"9","page":292},{"text":"\"فإن طالت بك حياة لترين الظعينة ترتحل من الحيرة حتى تطوف بالبيت لا تخاف أحدًا إلا الله، قال عدي: فرأيت الظعينة ترتحل من الحيرة حتى تطوف بالكعبة لا تخاف إلا الله\".\nأخرجه البخاري في \"علامات النبوة\" (٦/ ٤٧٨،٤٧٩ - فتح) .\nوتابعه ابن حذيفة، عن عدي به.\nأخرجه أحمد (٤/ ٢٥٧،٣٧٨،٣٧٩) .\n<span data-type=\"title\" id=toc-4312>٤٣٠١ </span>- (... ... ... ... ... ... ... ... ...) (١) .\n_________\n(١) كان هنا الحديث: \" لتنتهكن الأصابع بالطهور. . . \" وقد نقله الشيخ ﵀ إلى \" الصحيحة \" (٣٤٨٩) .","vol":"9","page":293},{"text":"<span data-type=\"title\" id=toc-4313>٤٣٠٢ </span>- (لتنقضن عرى الإسلام عروة عروة، وليكونن أئمة مضلون، وليخرجن على إثر ذلك الدجالون الثلاثة) .\nضعيف\nأخرجه الحاكم في \"المستدرك\" (٤/ ٥٢٨) عن محمد بن سنان القزاز: حدثنا عمرو بن يونس بن القاسم اليمامي: حدثنا جهضم بن عبد الله القيسي عن عبد الأعلى بن عامر، عن مطرف بن عبد الله بن الشخير، عن ابن عمر قال:\n\"كنت في الحطيم مع حذيفة فذكر حديثًا، ثم قال: (فذكره) . وقال: قلت: يا أبا عبد الله! قد سمعت هذا الذي تقول من رسول الله - ﷺ -؟ قال: نعم\". وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: بل منكر؛ فعبد الأعلى ضعفه أحمد وأبو زرعة، وأما جهضم فثقة، ومحمد بن سنان كذبه أبو داود\".","vol":"9","page":293},{"text":"قلت: وفي \"التقريب\" أنه ضعيف. والله أعلم.\nوللجملة الأولى من الحديث طريقان آخران عن حذيفة:\nالأول: عند البخاري في \"التاريخ\" (٤/ ٢/ ٢٣٣) .\nوالآخر: عند الحاكم أيضًا (٤/ ٤٦٩) وصححه، ووافقه الذهبي.\nولها شاهد من حديث أبي أمامة بسند صحيح؛ مخرج في \"الترغيب\" (١/ ١٩٧) .\n<span data-type=\"title\" id=toc-4314>٤٣٠٣ </span>- (لدرهم أعطيه في عقل؛ أحب إلي من خمسة في غيره) .\nضعيف\nأخرجه البيهقي في \"الشعب\" (٢/ ٤٥١/ ٢) عن الوليد: حدثنا عبد الصمد بن عبد الأعلى السلاقى (كذا)، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الصمد هذا؛ قال الذهبي:\n\"فيه جهالة، قل ما روى\".","vol":"9","page":294},{"text":"<span data-type=\"title\" id=toc-4315>٤٣٠٤ </span>- (لذكر الله بالغداة والعشي خير من حطم السيوف في سبيل الله) .\nموضوع\nأخرجه ابن عدي (١٢٤/ ٢)، والديلمي عن الحسن بن علي العدوي: حدثنا خراش، عن أنس رفعه. وقال ابن عدي:\n\"والعدوي هذا؛ كنا نتهمه بوضع الحديث، وهو ظاهر الأمر في الكذب\".\nقلت: وهذا الحديث مما سود به السيوطي \"الزيادة على الجامع الصغير\"؛ فإنه عزاه فيه للديلمي، مع أنه أورده من طريقه في \"ذيل الأحاديث الموضوعة\" (ص ١٤٨) وقال:","vol":"9","page":294},{"text":"\"قال في \"الميزان\": خراش عن أنس عدم، ما أتى به غير أبي سعيد العدوي الكذاب، زعم أنه لقيه سنة بضع وعشرين ومئتين. قال ابن حبان: لا يحل كتب حديثه إلا للاعتبار\".\n<span data-type=\"title\" id=toc-4316>٤٣٠٥ </span>- (لسان القاضي بين حجرتين حتى يصير إلى الجنة أو النار) .\nضعيف\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٩) تعليقًا عن علي بن متويه: حدثنا إبراهيم بن سعدويه: حدثنا علي الطنافسي عن سهل أبي الحسن: حدثنا يوسف بن أسباط، عن سفيان عن المختار بن فلفل، عن أنس مرفوعًا.\nأورده في ترجمة ابن متويه؛ وهو علي بن محمد بن الحسن الأنصاري؛ يعرف بعلي بن متويه، وقال:\n\"توفي سنة ثلاث وثمانين ومئتين\". ولم يذكر فيه جرحًا ولا تعديلًا.\nوقد وصله أبو محمد الأردبيلي في \"الفوائد\" (ق ١٨٤/ ١) عن يوسف به مختصرًا.\nويوسف بن أسباط؛ ضعيف لسوء حفظه.\nورواه الرافعي في \"تاريخ قزوين\" (٢/ ٤٤٧) من طريق أبي الحسن علي بن محمد، لكن يبدو أنه وقع في سند \"التاريخ\" سقط أو تحريف.","vol":"9","page":295},{"text":"<span data-type=\"title\" id=toc-4317>٤٣٠٦ </span>- (لست أدخل دارًا فيها نوح ولا كلب أسود) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٨/ ١) عن يحيى ابن عبد الله البابلتي: أخبرنا أيوب بن نهيك قال: سمعت عطاء يقول: سمعت ابن","vol":"9","page":295},{"text":"عمر يقول: سمعت النبي - ﷺ - يقول - وعاد أبا سلمة وهو وجع، فسمع قول أم سلمة وهي تبكي، فنكل نبي الله عن الدخول حين سمعها تبكيه بكتاب الله تقول: (وجاءت سكرة الموت بالحق ذلك ما كنت منه تحيد)، فدخل ثم سلم، ثم قال -: \"أخلف الله عليك يا أم سلمة\"، فلما خرج ومعه أبو بكر قال له: رأيتك يا رسول الله كرهت الدخول لأنهم ينوحون؟ قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ أيوب بن نهيك؛ منكر الحديث؛ كما قال أبو زرعة. وضعفه أبو حاتم وغيره.\nوقريب منه يحيى بن عبد الله البابلتي؛ قال في \"التقريب\":\n\"ضعيف\".\nوأشار الذهبي في ترجمة ابن نهيك إلى أنه أسوأ حالًا من البابلتي؛ فإنه ساق في ترجمته بهذا الإسناد حديثًا آخر مما أنكر عليه وقال:\n\"ويحيى؛ ضعيف، لكنه لا يحتمل هذا\".\n<span data-type=\"title\" id=toc-4318>٤٣٠٧ </span>- (لسقط أقدمه بين يدي؛ أحب إلي من فارس أخلفه ورائي) (١) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٤٥٧)، وتمام الرازي في \"الفوائد\" (١٣٤/ ١-٢) عن يزيد بن عبد الملك النوفلي، عن يزيد بن خصيفة، عن السائب بن يزيد، عن عمر بن الخطاب رفعه. وقال العقيلي:\n_________\n(١) كتب الشيخ - ﵀ - بخطه فوق هذا المتن كملاحظة لنفسه: \" راجع علوم الحديث \" (١٨٦) \".","vol":"9","page":296},{"text":"\"يزيد بن عبد الملك لا يتابع على حديثه إلا من وجه لا يصح، قال أحمد: عنده مناكير، وقال أحمد بن صالح: ليس حديثه بشيء، وقال يحيى: ليس حديثه بذاك\". وقال الحافظ في \"التقريب\":\n\"ضعيف\".\nوعبد العزيز الأويسي - راويه عنه -؛ ثقة من شيوخ البخاري، وقد خالفه خالد بن مخلد فقال: حدثنا يزيد بن عبد الملك النوفلي، عن يزيد بن رومان، عن أبي هريرة مرفوعًا به.\nرواه ابن ماجه (١٦٠٧) .\nقلت: والأول أصح؛ فإن ابن مخلد هذا؛ وإن كان من رجال الشيخين ففيه كلام من قبل حفظه.\n<span data-type=\"title\" id=toc-4319>٤٣٠٨ </span>- (لشبر في الجنة خير من الأرض وما عليها: الدنيا وما فيها) .\nضعيف\nأخرجه ابن ماجه (٤٣٢٩) عن حجاج، عن عطية، عن أبي سعيد الخدري، عن النبي - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ عطية - وهو العوفي -؛ ضعيف.\nوحجاج - وهو ابن أرطاة -؛ مدلس وقد عنعنه.\nوقد روي من حديث ابن مسعود، فقال أبو نعيم في \"الحلية\" (٤/ ١٠٨): حدثنا محمد بن عمر بن سلم: حدثنا عمر بن أيوب بن مالك - وما سمعته إلا منه -: حدثنا الحسن بن حماد الضبي: حدثنا أبو معاوية، عن الأعمش، عن أبي وائل، عنه مرفوعًا. وقال:\n\"غريب من حديث الأعمش، لم نكتبه إلا عن هذا الشيخ\".","vol":"9","page":297},{"text":"قلت: ولم أجد له ترجمة، ومثله عمر بن أيوب بن مالك؛ إلا أنه يحتمل أنه عمر بن أيوب بن إسماعيل بن مالك أبو حفص السقطي، نسب إلى جده الأعلى، فإن يكنه؛ فهو ثقة، مترجم في \"تاريخ بغداد\" (١١/ ٢١٩) .\n<span data-type=\"title\" id=toc-4320>٤٣٠٩ </span>- (لعثرة في كد حلال على عيل محجوب؛ أفضل عند الله من ضرب بسيف حولًا كاملًا لا يجف دمًا مع إمام عادل) .\nضعيف جدًا\nرواه أبو الطيب الحوراني في \"جزئه\" (٦٧/ ٢) عن عبد الله ابن موسى المدني القرشي: أخبرنا عباد بن صهيب، عن سليمان الأعمش، عن عمر ابن عبد العزيز، عن الحسن بن أبي الحسن، عن عثمان بن عفان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عباد بن صهيب؛ قال الذهبي:\n\"أحد المتروكين\".\nوعبد الله بن موسى المدني القرشي - وهو أبو محمد التيمي -؛ صدوق كثير الخطأ. ومن طريقه أخرجه ابن عساكر في \"تاريخ دمشق\" (٤/ ٤١٤ - المدينة) وإليه وحده عزاه السيوطي في \"الجامع الصغير\"، وزاد في \"الجامع الكبير\": \"الديلمي، وتمام\".\nوبيض المناوي لإسناده، فلم يتكلم عليه بشيء في كل من كتابيه: \"فيض القدير\" و\"التيسير\".","vol":"9","page":298},{"text":"<span data-type=\"title\" id=toc-4321>٤٣١٠ </span>- (كان رسول الله - ﷺ - يلعن القاشرة والمقشورة، والواشمة والموتشمة، والواصلة والمتصلة) .\nضعيف\nأخرجه أحمد في \"مسنده\" (٦/ ٢٥٠) عن أم نهار بنت رفاع قالت: حدثتني آمنة بنت عبد الله: أنها شهدت عائشة فقالت: فذكرته.","vol":"9","page":298},{"text":"قلت: وهذا إسناد ضعيف؛ آمنة بنت عبد الله؛ لا يعرف حالها؛ كما في \"تعجيل المنفعة\".\nوأم نهار؛ لم أعرفها، ولم يذكرها في \"التعجيل\" وهي على شرطه!\nوإنما خرجته هنا من أجل الجملة الأولى، وإلا؛ فسائره في \"الصحيحين\" من حديث ابن مسعود.\n<span data-type=\"title\" id=toc-4322>٤٣١١ </span>- (لعن الذين يشققون الكلام تشقيق الشعر) .\nضعيف جدًا\nأخرجه أحمد في \"مسنده\" (٤/ ٩٨) عن سفيان، عن جابر ابن عمرو بن يحيى، عن معاوية قال: لعن رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ جابر بن عمرو بن يحيى؛ لم أعرفه، ويغلب على الظن أن فيه تحريفًا؛ وأن الصواب جابر عن عمرو بن يحيى؛ فإن سفيان - وهو الثوري - كثير الرواية عن جابر - وهو ابن يزيد الجعفي -، وهو ضعيف؛ بل متهم.\nوعمرو بن يحيى؛ هو: إما أبو أمية المكي، وإما: ابن عمارة المازني المدني، وكلاهما لم يدرك معاوية، فهو منقطع.\nثم تأكدت من صحة ظني المذكور بعد أن رجعت إلى \"المجمع\"، فإذا به يقول (٨/ ١١٦):\n\"رواه أحمد، وفيه جابر؛ وهو ضعيف\".","vol":"9","page":299},{"text":"<span data-type=\"title\" id=toc-4323>٤٣١٢ </span>- (لعن الله المسوفات، قيل: وما المسوفات؟ قال: التي يدعوها زوجها إلى فراشها فتقول: سوف، حتى تغلبه عيناه) .\nضعيف\nأخرجه ابن حبان في \"الضعفاء\" (١/ ٢١٣)، وعنه ابن الجوزي في \"العلل\" (٢/ ١٤٠)، والطبراني في \"الأوسط\" (١/ ٤٦٦/ ٢/ ٤٥٥٤)،","vol":"9","page":299},{"text":"وابن أبي حاتم في \"العلل\" (١/ ٤٠٩) من طريقين عن جعفر بن ميسرة الأشجعي، عن أبيه، عن عبد الله بن عمر مرفوعًا. وقال الطبراني:\n\"لا يروى عن ابن عمر إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًا؛ آفته جعفر هذا؛ قال البخاري:\n\"ضعيف، منكر الحديث\". وقال أبو حاتم:\n\"منكر الحديث جدًا\".\nقلت: ولذلك قال ابنه عقب الحديث:\n\"قال أبي: هذا الحديث باطل\". وقال ابن حبان:\n\"عنده مناكير كثيرة لا تشبه حديث الثقات\".\nوقال الهيثمي في \"مجمع الزوائد\" (٤/ ٢٩٦):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\" من طريق جعفر بن ميسرة الأشجعي عن أبيه، وميسرة (١) ضعيف، ولم أر لأبيه من ابن عمر سماعًا\".\nقلت: وقد روي الحديث عن أبي هريرة بإسناد لا يفرح به، فقال يحيى بن العلاء الرازي، عن العلاء بن عبد الرحمن، عن أبيه، عنه قال:\n\"لعن رسول الله - ﷺ - المسوفة، والمفسلة، فأما المسوفة فالتي إذا أرادها زوجها قالت: سوف، الآن. وأما المفسلة فالتي إذا أرادها زوجها قالت: إني حائض، وليست بحائض\".\nأخرجه أبو يعلى (١١/ ٣٥٤/ ٦٤٦٧) .\n_________\n(١) كذا الأصل، وكذلك هو في نقل المناوي عنه، وتبعه المعلق على \" العلل المتناهية \"! والظاهر أنه سبق قلم من الهيثمي؛ أراد أن يقول: جعفر، فقال ميسرة. ويؤيده أن ميسرة هذا ثقة من رجال الشيخين.","vol":"9","page":300},{"text":"قلت: ويحيى بن العلاء؛ كذاب؛ كما تقدم مرارًا.\nورواه محمد بن حميد الرازي: حدثنا مهران بن أبي عمر: حدثنا سفيان الثوري، عن الأسود بن قيس، عن أبي حازم، عن أبي هريرة به دون الشطر الثاني منه.\nأخرجه الخطيب (١١/ ٢٢٠) .\nقلت: وهذا إسناد ضعيف؛ مهران هذا؛ صدوق، له أوهام، سيىء الحفظ؛ كما قال الحافظ.\nوالرازي؛ حافظ ضعيف.\nوخالفه يحيى فقال: حدثنا سفيان قال: حدثني رجل يقال له: محمد قال: سمعت عكرمة قال:\n\"لعن النبي - ﷺ - المشوفات أو المسوفات\".\nأخرجه البخاري في \"التاريخ الكبير\" (١/ ١/ ٢٦٩) .\nومحمد هذا؛ مجهول لا يعرف، أورده البخاري في \"باب من أفناء الناس\"، يعني: الذين لا ينسبون ولا يعرفون، وساق له هذا الحديث، وهو على ذلك مرسل.\n(تنبيه): قد عرفت أن حديث أبي هريرة في إسناده ضعيفان، فمن الوهم الفاحش الذي لا نجد له مسوغًا سوى مجرد الوهم والغفلة من المعلق على \"مسند أبي يعلى\" الذي قال: \"إسناده صحيح\"!! وبخاصة ما يتعلق بحال الرازي، حتى قال فيه الذهبي في \"الضعفاء\":\n\"ضعيف؛ لا من قبل الحفظ، قال يعقوب بن شيبة: \"كثير المناكير\"، وقال","vol":"9","page":301},{"text":"البخاري: \"فيه نظر\"، وقال أبو زرعة: \"يكذب\"، وقال النسائي: \"ليس بثقة\"، وقال صالح جزرة: \"ما رأيت أحذق بالكذب منه ومن ابن الشاذكوني\" \".\n<span data-type=\"title\" id=toc-4324>٤٣١٣ </span>- (لقد أكل الطعام، ومشى في الأسواق. يعني: الدجال) .\nضعيف\nأخرجه أحمد (٤/ ٤٤٤)، والبزار (٣٣٨٢)، والطبراني (١٨/ ١٥٥/ ٣٣٩)، والحميدي (٢/ ٨٣٢)، والآجري في \"الشريعة\" (ص ٣٧٤) عن سفيان بن عيينة، عن ابن جدعان، عن الحسن، عن عمران بن حصين مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لعنعنة الحسن وهو البصري، وضعف ابن جدعان وهو علي بن زيد.\nوقد خولف سفيان في إسناده؛ فقال الطبراني في \"المعجم الأوسط\" (٢/ ٢١٤/ ٢/ ٣٣٢٠)، والآجري أيضًا: حدثنا موسى بن هارون: أخبرنا محمد بن عباد المكي: حدثنا سفيان بن عيينة، عن ابن جدعان، عن الحسن، عن ابن مغفل: أن رسول الله - ﷺ - قال: فذكره. وقال الطبراني:\n\"هكذا رواه محمد بن عباد عن سفيان قال: \"عن ابن مغفل\"، ورواه الحميدي وعلي بن المديني وغيرهم عن سفيان عن علي بن زيد عن الحسن عن عمران بن حصين\".\nقلت: ومحمد بن عباد هذا؛ فيه كلام من قبل حفظه، أشار إلى ذلك الحافظ بقوله في \"التقريب\":\n\"صدوق يخطىء\".\nفمثله لا يحتج به، ولا تقبل مخالفته للحافظين المذكورين: الحميدي وابن المديني.","vol":"9","page":302},{"text":"(تنبيه): هكذا وقع في المصدرين المذكورين: \"ابن مغفل\" وهو عبد الله بن مغفل، وهكذا وقع مصرحًا باسمه في \"المطالب العالية\" (٤/ ٣٦١/ ٤٥٤٥) معزوًا لأبي يعلى، وليس هو في \"مسنده\" المطبوع، ووقع في \"مجمع البحرين\" (٢/ ٩٠/ ٢) و\"مجمع الزوائد\" (٨/ ٢): \"معقل بن يسار\"، وهو خطأ لا أدري ممن هو! وقال الهيثمي عقبه:\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح غير علي بن زيد بن جدعان وهو لين؛ وثقه العجلي وغيره، وضعفه جماعة\".\nوقال في حديث عمران:\n\"رواه أحمد والطبراني، وفي إسناد أحمد علي بن زيد، وحديثه حسن، وبقية رجاله رجال الصحيح، وفي إسناد الطبراني محمد بن منصور النحوي الأهوازي، ولم أعرفه، وبقية رجاله رجال الصحيح\"!\nكذا قال! وهو سهو منه ﵀، فطريق الطبراني هو من طريق ابن جدعان أيضًا كما علمت، وسبب الوهم أنه انتقل نظره إلى إسناد حديث آخر قبله في \"المعجم الكبير\" (رقم ٣٣٨)، وفيه عنعنة البصري أيضًا! وقد غفل عن هذا التحقيق الشيخ التويجري في كتابه \"إتحاف الجماعة\" (٢/ ٥٢)، فإنه نقل كلام الهيثمي على الحديثين ثم أتبعه بقوله:\n\"وقد رواه الآجري في \"كتاب الشريعة\"، ولكنه قال: \"عن ابن مغفل\" ولعل ذلك غلط من بعض الكتاب\"!!\nكذا قال! والعكس هو الصواب كما عرفت، وإنما أتي من عدم رجوعه إلى الأصول، ووقوفه عند التقليد.","vol":"9","page":303},{"text":"واعلم أن الحديث قد وقع في كتاب \"الفتن\" للداني (ق ١٧٧/ ١) في آخر حديث هشام بن عامر مرفوعًا بلفظ:\n\"ما بين خلق آدم إلى قيام الساعة فتنة أكبر من الدجال، [قد أكل الطعام، ومشى في الأسواق] \".\nفأقول: ظني أن هذه الزيادة مدرجة في هذا الحديث؛ لأنه قد أخرجه جماعة من الأئمة دونها، منهم مسلم (٨/ ٢٠٧)، والحاكم (٤/ ٥٢٨)، وأحمد (٤/ ١٩-٢١)، وأبو يعلى (٣/ ١٢٥-١٢٦)، والداني أيضًا (ق ١٧٦/ ٢) من طرق عن هشام به دونها، ولست أدري إذا كانت من بعض الرواة عنده أو النساخ. والله أعلم.\n<span data-type=\"title\" id=toc-4325>٤٣١٤ </span>- (لقد بارك الله لرجل في حاجة أكثر الدعاء فيها، أعطيها أو منعها) (١) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٣/ ٢٩٩)، والبيهقي في \"الشعب\" (٢/ ٥٠/ ١١٣٥) عن أبي قلابة الرقاشي: حدثنا محمد بن إبراهيم المدني: حدثنا محمد بن مسعر - قال أبو قلابة: وقد رأيته أنا، وكان ابن عيينة يعظمه شديدًا - قال: حدثنا داود العطار، عن محمد بن المنكدر، عن جابر بن عبد الله مرفوعًا. قال: فحدثت به المنكدر بن محمد فقلت: أسمعت هذا من أبيك؟ قال: لا، ولكن دخلت مع أبي وأبي حازم على عمر بن عبد العزيز، فقال عمر لأبي: يا أبا بكر! ما لي أراك كأنك مهموم؟ قال: فقال له أبو حازم: الدين\n_________\n(١) كتب الشيخ - ﵀ - بخطه فوق هذا المتن: \" كان بعد هذا الحديث: \" لقد تاب توبة. . . \"، فنقل إلى \" الصحيحة \" (٣٢٣٨) .","vol":"9","page":304},{"text":"علي. فقال له عمر: ففتح لك فيه الدعاء؟ قال: نعم، قال: فقد بارك الله لك فيه.\nأورده الخطيب في ترجمة محمد بن مسعر هذا - وهو أبو سفيان التميمي البصري - وهو غير محمد بن مسعر بن كدام الهلالي. وذكر أنه جالس ابن عيينة كثيرًا وحفظ كلامه، وكان ابن عيينة يكرمه ويقدمه، وأنه كان من خيار خلق الله.\nلكن أبو قلابة - واسمه عبد الملك بن محمد -؛ صدوق تغير حفظه لما سكن بغداد.\n<span data-type=\"title\" id=toc-4326>٤٣١٥ </span>- (إياكم ونساء الغزاة؛ فإن حرمتهن عليكم كحرمة أمهاتكم) .\nمنكر\nأخرجه ابن عدي (٣/ ٣٦٦)، والبزار (٢/ ٢١٦/ ١٥٥٢) - الشطر الأول منه - من طريق يونس بن محمد - هو المؤدب -: حدثنا سعيد بن زربي، عن الحسن، عن أنس مرفوعًا. وقال البزار:\n\"تفرد به عن الحسن: سعيد بن زربي، وليس بالقوي\"!\nكذا قال! وهو أسوأ من ذلك؛ فقد قال البخاري ومسلم وأبو حاتم:\n\"عنده عجائب\". زاد أبو حاتم: \"من مناكير\". وقال ابن حبان (١/ ٣١٨):\n\"كان يروي الموضوعات عن الأثبات على قلة روايته\".","vol":"9","page":305},{"text":"<span data-type=\"title\" id=toc-4327>٤٣١٦ </span>- (لقد طهر الله أهل هذه الجزيرة من الشرك إن لم تضلهم النجوم) .\nضعيف\nرواه ابن خزيمة، والطبراني في \"الكبير\" عن العباس؛ كما في \"الزيادة على الجامع الصغير\". وقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٥٤):","vol":"9","page":305},{"text":"\"رواه البزار وأبو يعلى والطبراني في \"الأوسط\"، ورجال أبي يعلى ثقات\".\nقلت: قال أبو يعلى (٤/ ١٥٨٤): حدثنا موسى بن محمد بن حيان: أخبرنا عبد الصمد: أخبرنا عمر بن إبراهيم، عن قتادة، عن الحسن، عن العباس بن عبد المطلب به.\nوهذا إسناد رجاله ثقات معروفون؛ غير أن ابن حيان هذا لم يوثقه غير ابن حبان؛ وقال مع ذلك:\n\"ربما خالف\". وقال ابن أبي حاتم (٤/ ١/ ١٦٠):\n\"ترك أبو زرعة حديثه، ولم يقرأ علينا، كان أخرجه قديمًا في (فوائده) \".\nثم إن الحسن البصري لم يسمع من العباس.\nلكن وصله قيس، عن يونس بن عبيد، عن الحسن، عن الأحنف بن قيس، عن العباس به.\nأخرجه أبو يعلى أيضًا (٤/ ١٥٨٣) قال: حدثنا قيس به. كذا وقع في نسختنا المصورة منه، والظاهر أنه سقط بقية السند الذي بين أبي يعلى وقيس.\nوظني أن قيسًا هذا هو ابن الربيع؛ وهو ضعيف لسوء حفظه، فلا يحتج بزيادته، فالحديث ضعيف لانقطاعه. والله أعلم.\n<span data-type=\"title\" id=toc-4328>٤٣١٧ </span>- (لقنوا موتاكم: لا إله إلا الله الحليم الكريم، سبحان الله رب العرش العظيم، الحمد لله رب العالمين. قالوا: يا رسول الله! كيف للأحياء؟ قال: أجود وأجود) .\nضعيف\nأخرجه ابن ماجه رقم (١٤٤٦) عن كثير بن زيد، عن إسحاق بن عبد الله بن جعفر، عن أبيه قال: فذكره مرفوعًا.","vol":"9","page":306},{"text":"قلت: وهذا إسناد ضعيف؛ إسحاق بن عبد الله مستور؛ كما قال الحافظ.\nوكثير بن زيد؛ صدوق يخطىء.\n<span data-type=\"title\" id=toc-4329>٤٣١٨ </span>- (لقيت ليلة أسري بي إبراهيم وموسى وعيسى، قال: فتذاكروا أمر الساعة، فردوا أمرهم إلى إبراهيم، فقال: لا علم لي بها. فردوا الأمر إلى موسى، فقال: لا علم لي بها. فردوا الأمر إلى عيسى، فقال: أما وجبتها؟ فلا يعلمها أحد إلا الله، ذلك؛ وفيما عهد إلي ربي ﷿ أن الدجال خارج. قال: ومعي قضيبان، فإذا رآني ذاب كما يذوب الرصاص، قال: فيهلكه الله. حتى إن الحجر والشجر ليقول: يا مسلم! إن تحتي كافرًا، فتعال فاقتله. قال: فيهلكهم الله، ثم يرجع الناس إلى بلادهم وأوطانهم. قال: فعند ذلك يخرج يأجوج ومأجوج، وهم من كل حدب ينسلون، فيطؤون بلادهم، لا يأتون على شيء إلا أهلكوه، ولا يمرون على ماء إلا شربوه، ثم يرجع الناس إلي فيشكونهم، فأدعو الله عليهم، فيهلكهم الله ويميتهم حتى تجوى الأرض من نتن ريحهم. قال: فينزل الله ﷿ المطر، فتجرف أجسادهم حتى يقذفهم في البحر، ثم تنسف الجبال، وتمد الأرض مد الأديم، قال: ففيما عهد إلي ربي ﷿: أن ذلك إذا كان كذلك، فإن الساعة كالحامل المتم التي لا يدري أهلها متى تفجؤهم بولادها؛ ليلًا أو نهارًا!) .\nضعيف بهذا السياق\nأخرجه ابن ماجه رقم (٤٠٨١)، والحاكم في","vol":"9","page":307},{"text":"\"المستدرك\" (٤/ ٤٨٨-٤٨٩)، والإمام أحمد في \"مسنده\" (١/ ٣٧٥) عن مؤثر بن عفازة، عن عبد الله بن مسعود مرفوعًا. وقال الحاكم:\n\"هذا حديث صحيح الإسناد\". ووافقه الذهبي، ثم البوصيري.\nقلت: وفيه نظر؛ لأن مؤثر بن عفازة؛ لم يوثقه غير ابن حبان، ولذلك قال الحافظ:\n\"مقبول\". يعني عند المتابعة، ولم أجد له متابعًا، فالحديث ضعيف غير مقبول بهذا السياق، وبعضه في \"مسلم\".\n<span data-type=\"title\" id=toc-4330>٤٣١٩ </span>- (لكم أن لا تحشروا، ولا تعشروا، ولا خير في دين ليس فيه ركوع) .\nضعيف\nأخرجه أبو داود (٣٠٢٦)، وأحمد (٤/ ٢١٨) عن الحسن، عن عثمان بن أبي العاص:\nأن وفد ثقيف لما قدموا على رسول الله - ﷺ - أنزلهم المسجد ليكون أرق لقلوبهم، فاشترطوا عليه أن لا يحشروا ولا يعشروا ولا يجبوا، فقال رسول الله - ﷺ -: فذكره.\nقلت: ورجاله ثقات؛ غير أن الحسن - وهو البصري - مدلس وقد عنعنه.","vol":"9","page":308},{"text":"<span data-type=\"title\" id=toc-4331>٤٣٢٠ </span>- (لكل شيء آفة، وآفة الدين ولاة السوء) .\nضعيف جدًا\nأورده السيوطي في \"الجامع\" برواية الحارث، عن ابن مسعود. وقال المناوي:\n\"فيه مبارك بن حسان؛ قال الذهبي: قال الأزدي: يرمى بالكذب\".\nقلت: في \"منتخب ابن قدامة\" (١٠/ ٢٠٧/ ١):","vol":"9","page":308},{"text":"\"وقال مهنا: سألت أحمد عن علي بن علقمة عن ابن مسعود: لكل شيء آفة وآفة الدين سواسه؟ قال: هذا حديث منكر\".\n<span data-type=\"title\" id=toc-4332>٤٣٢١ </span>- (لكل شيء حصاد؛ وحصاد أمتي ما بين الستين إلى السبعين) .\nضعيف\nرواه ابن عساكر (١٣/ ١٦٨/ ٢) عن أبي حفص عمر بن عبيد الله ابن خراسان: أخبرنا أبو إسحاق إبراهيم بن محمد بن أبي ثابت البزاز: أخبرنا عبد الحميد بن هندي: أخبرنا المعافا بن سليمان: أخبرنا محمد بن سلمة، عن الفزاري، عن قتادة، عن أنس بن مالك مرفوعًا.\nوهذا سند ضعيف؛ عبد الحميد بن هندي والراوي عنه أبو إسحاق؛ لم أجد لهما ترجمة. وأما أبو حفص فأورده ابن عساكر، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"9","page":309},{"text":"<span data-type=\"title\" id=toc-4333>٤٣٢٢ </span>- (لكل شيء حلية، وحلية القرآن الصوت الحسن) (١) .\nضعيف\nرواه البزار (٢٣٣٠ - كشف)، وابن عدي (٢٠٩/ ١) عن عبد الله ابن محرر، عن قتادة، عن أنس مرفوعًا. ومن هذا الطريق رواه ابن عبد الهادي في \"هداية الإنسان\" (١٩٨/ ٢) وقال ابن عدي:\n\"وعبد الله بن محرر؛ ضعيف\".\nقلت: بل هو متروك؛ كما قال الحافظ في \"التقريب\".\nوروي من طريق الفضل بن حرب البجلي: حدثنا عبد الرحمن بن بديل، عن أبيه، عن أنس مرفوعًا به.\n_________\n(١) كتب الشيخ - ﵀ - بخطه فوق هذا المتن ملاحظة مختصرة: \" راجع \" المختارة \"؛ ليس في بديل عن أنس، فراجع قتادة عنه \".","vol":"9","page":309},{"text":"أخرجه الخطيب في \"التاريخ\" (٧/ ٢٦٨)، والسلفي في \"الطيوريات\" (٨٤/ ١) .\nقلت: والفضل هذا؛ مجهول لا يعرف.\nوروى عن إسماعيل بن عمرو: حدثنا محمد بن مروان، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا.\nومحمد بن مروان هذا؛ هو السدي الأصغر؛ متهم بالكذب.\n<span data-type=\"title\" id=toc-4334>٤٣٢٣ </span>- (لكل شيء صفوة، وصفوة الصلاة التكبيرة الأولى) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٨٩) عن سعيد بن سويد: حدثنا الحسن ابن السكن، عن الأعمش، عن أبي ظبيان، عن أبي هريرة مرفوعًا. وقال:\n\"لا يتابع عليه، ولا يعرف إلا به\".\nيعني الحسن هذا، وقد ضعفه أحمد وأبو داود.\nوقال البزار (ص ٦٠): سمعت عمرو بن علي يقول: سمعت الحسن بن السكن يحدث، عن الأعمش به. وقال:\n\"ذكره عمرو بن علي على سبيل الإنكار على الحسن، فحفظته عنه، ولم يكن يرضى هذا الشيخ\".\nورواه الحسن بن عمارة، عن حبيب بن أبي ثابت، عن عبد الله بن أبي أوفى مرفوعًا به.\nأخرجه ابن عدي (٨٢/ ٢)، وأبو نعيم في \"الحلية\" (٥/ ٦٧) وقال:\n\"غريب من حديث حبيب والحسن، لم نكتبه إلا من هذا الوجه\".","vol":"9","page":310},{"text":"قلت: وهو ضعيف جدًا؛ حبيب؛ مدلس.\nوالحسن بن عمارة؛ متروك.\nوالحديث أورده السيوطي في \"الزيادة\" من رواية البيهقي في \"الشعب\" عن أبي هريرة مرفوعًا به؛ إلا أنه زاد:\n\".... وصفوة الإيمان الصلاة ... \".\nوما أظن إلا أن الطريق واحد.\n<span data-type=\"title\" id=toc-4335>٤٣٢٤ </span>- (كل بني أم ينتمون إلى عصبة؛ إلا ولد فاطمة، فأنا وليهم، وأنا عصبتهم) (١) .\nضعيف\nأخرجه أبو يعلى (١٢/ ٦٧٤١)، والطبراني في \"المعجم الكبير\" (١/ ١٢٤/ ١) عن جرير، عن شيبة بن نعامة، عن فاطمة بنت حسين، عن فاطمة الكبرى مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فاطمة بنت حسين لم تدرك فاطمة الكبرى ﵄.\nوشيبة بن نعامة؛ ضعيف، تناقض فيه ابن حبان.\nوذكر له الطبراني شاهدًا فقال: حدثنا محمد بن زكريا الغلابي: أخبرنا بشر بن مهران: أخبرنا شريك بن عبد الله، عن شبيب بن غرقدة، عن المستظل بن حصين، عن عمر مرفوعًا نحوه.\nلكن الغلابي هذا؛ كذاب.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" انظر: (٨٠٢، ٤١٠٤) \".","vol":"9","page":311},{"text":"وبشر بن مهران؛ ترك أبو حاتم حديثه. وأما ابن حبان فذكره في \"الثقات\" وقال:\n\"يروي عنه البصريون الغرائب\".\nوشريك بن عبد الله - وهو القاضي -؛ سيىء الحفظ.\nوالمستظل بن حصين؛ ذكره ابن أبي حاتم (٤/ ١/ ٤٢٩) من رواية شبيب المذكور فقط، ولم يذكر فيه جرحًا ولا تعديلًا.\nوله شاهد آخر، أخرجه الحاكم (٣/ ١٦٤) عن القاسم بن أبي شيبة: حدثنا يحيى بن العلاء، عن جعفر بن محمد، عن أبيه، عن جابر مرفوعًا. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: ليس بصحيح؛ فإن يحيى، قال أحمد: كان يضع الحديث، والقاسم متروك\".\n<span data-type=\"title\" id=toc-4336>٤٣٢٥ </span>- (لكل صائم عند فطره دعوة مستجابة) .\nضعيف\nرواه ابن عدي (٣١٤/ ٢) عن محمد بن إسحاق البلخي: حدثنا محمد بن يزيد بن خنيس: حدثنا عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر مرفوعًا. قال: فكان ابن عمر إذا أفطر قال: يا واسع المغفرة! فاغفر لي. وقال:\n\"البلخي هذا؛ حديثه لا يشبه حديث أهل الصدق\".\nقلت: وكذبه صالح جزرة وغيره.\nوفي الباب ما هو أقوى منه، فراجع \"الترغيب\" (٢/ ٦٣)، و\"الإرواء\" (٩٢١) .","vol":"9","page":312},{"text":"والحديث أورده السيوطي في \"الجامع\" بزيادة:\n\"أعطيها في الدنيا، أو ذخر له في الآخرة\"، وقال:\n\"رواه الحكيم عن ابن عمر\".\nوتعقبه المناوي؛ بأن الحكيم قال عقبه:\n\"إن نصر بن دعبل رفعه، والباقين وقفوه على ابن عمر\".\nوأنه أشار إلى تفرد نصر برفعه.\nقلت: وابن دعبل هذا؛ لم أعرفه.\n<span data-type=\"title\" id=toc-4337>٤٣٢٦ </span>- (لكل نبي حرم، وحرمي المدينة) .\nضعيف\nأخرجه أحمد (١/ ٣١٨)، وعنه الضياء في \"المختارة\" (٦٢/ ٢٧٧/ ١) عن شهر، قال ابن عباس: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ شهر - وهو ابن حوشب -؛ سيىء الحفظ، ولذلك قال الحافظ في \"التقريب\":\n\"صدوق، كثير الإرسال والأوهام\".\nوعليه؛ فقول المناوي تبعًا للهيثمي (٣/ ٣٠١):\n\"رواه أحمد وإسناده حسن\"؛ غير حسن.\nبل هو عندي منكر في شطره الأول؛ ففي كون المدينة حرمها النبي - ﷺ - أحاديث كثيرة، وليس في شيء منها قوله: \"لكل نبي حرم\"؛ فهو منكر. والله أعلم.","vol":"9","page":313},{"text":"<span data-type=\"title\" id=toc-4338>٤٣٢٧ </span>- (لكل نبي خليل في أمته، وإن خليلي عثمان بن عفان) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٠٢) عن إسحاق بن نجيح، عن عطاء الخراساني، عن أبي هريرة مرفوعًا. وقال:\n\"غريب من حديث عطاء، لم نكتبه إلا من هذا الوجه\".\nقلت: وهو موضوع؛ آفته إسحاق بن نجيح هذا؛ قال الحافظ:\n\"كذبوه\".\nقلت: وهذا من كذبه المفضوح؛ لمخالفته للحديث الصحيح:\n\".... ولو كنت متخذًا خليلًا، لاتخذت أبا بكر خليلًا ... \".\nوهو متفق عليه.\nوالعجب من السيوطي كيف يخفى عليه وضع هذا الحديث فيورده في كتابه \"الجامع الصغير\"؛ الذي ذكر في مقدمته: أنه صانه عما تفرد به كذاب أو وضاع! والعجب من ابن الجوزي أيضًا؛ فإنه أورد الحديث في كتابه \"العلل\"، وقال:\n\"حديث لا يصح، وإسحاق بن نجيح؛ قال أحمد: من أكذب الناس ... \" (١) .\nوكان حقه أن يورده في كتابه الآخر \"الموضوعات\"!\n_________\n(١) نقله المناوي","vol":"9","page":314},{"text":"<span data-type=\"title\" id=toc-4339>٤٣٢٨ </span>- (للجار حق) .\nضعيف جدًا\nأخرجه الخرائطي في \"مكارم الأخلاق\" (ص ٤١) عن إبراهيم بن إسماعيل بن مجمع، عن إسماعيل بن مجمع، عن عبد الكريم، عن عبد الرحمن بن عثمان، عن سعيد بن زيد مرفوعًا.","vol":"9","page":314},{"text":"قلت: وهذا إسناد ضعيف؛ إسماعيل بن مجمع: هو إسماعيل بن زيد بن مجمع، نسب إلى جده الأعلى، وقال ابن الجنيد:\n\"ليس بشيء، ضعيف جدًا\". وقال ابن معين:\n\"ضعيف\". وقال ابن عدي:\n\"لا يعرف\".\nوإبراهيم بن إسماعيل بن مجمع؛ ضعيف؛ كما في \"التقريب\".\nومن طريقه رواه البزار أيضًا؛ كما في \"المجمع\" (٨/ ١٦٤)، وقال:\n\"وهو ضعيف\".\nقلت: ثم رأيت الحديث في \"مسند البزار\" (٢/ ٣٨١/ ١٩٠٠) من طريق إبراهيم المذكور، عن عبد الكريم، عن عبد الرحمن بن عوف بن سهل، عن سعيد ابن زيد. كذا وقع في مطبوعة الشيخ الأعظمي، وحار في ذلك فلم يعلق عليه بشيء يجدي. وكذلك وقع في النسخة المصورة التي عندي؛ إلا أن فيها:\n\"عبد الرحمن بن عمرو عن سهل\". ووقع في مطبوعة \"مختصر الزوائد\" لابن حجر (٢/ ٢٥١/ ١٨٠٥):\n\"عبد الرحمن بن عمرو بن سهل\".\nوهذا هو الصواب إن شاء الله تعالى؛ فإن عبد الرحمن هذا ممن روى عن سعيد ابن زيد في \"صحيح البخاري\"؛ كما في ترجمة (سعيد) من \"تهذيب المزي\"، وفي \"مسند أحمد\" أيضًا (١/ ١٨٨،١٨٩) .\nومنه يتبين أن قوله في إسناد الخرائطي (عبد الرحمن بن عثمان) خطأ؛ صوابه (عبد الرحمن بن عمرو) . والله أعلم.\nثم إن ذكر (إسماعيل بن مجمع) في إسناده أظنه خطأ؛ فإنه لم يقع له ذكر","vol":"9","page":315},{"text":"في \"المسند\"، وأيضًا فقد ذكروا لإبراهيم بن إسماعيل بن مجمع رواية عن عبد الكريم، وهو ابن مالك الجزري، فذكر (إسماعيل) بينهما غير محفوظ عندي. والله أعلم.\n<span data-type=\"title\" id=toc-4340>٤٣٢٩ </span>- (للجنة ثمانية أبواب، سبعة مغلقة، وباب مفتوح للتوبة حتى تطلع الشمس من نحوه) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٧٩/ ٢)، والحاكم (٤/ ٤٦١) عن شريك بن عبد الله، عن عثمان بن أبي زرعة، عن أبي صادق، عن عبد الرحمن ابن يزيد، عن عبد الله بن مسعود مرفوعًا.\nقلت: سكت عنه الحاكم والذهبي، ولعل ذلك لضعف شريك - وهو القاضي -؛ فإنه سيىء الحفظ.\nوأما قول المنذري (٤/ ٧٣)، ثم الهيثمي (١٠/ ١٩٨):\n\"رواه أبو يعلى والطبراني بإسناد جيد\".\nفهو من تساهلهما الذي عرفا به، اللهم إلا أن يكون إسناد أبي يعلى سالمًا من شريك، وهذا ما أستبعده، ولم أقف على إسناده؛ فإن النسخة التي في حوزتي فيها خرم. والله أعلم.\nثم رأيت الحديث في مطبوعة \"مسند أبي يعلى\" (٨/ ٤٢٩/ ٥٠١٢)، فإذا هو من طريق شريك!","vol":"9","page":316},{"text":"<span data-type=\"title\" id=toc-4341>٤٣٣٠ </span>- (للرجال حواري، وللنساء حوارية، فحواري الرجال الزبير، وحوارية النساء عائشة) .\nموضوع\nرواه الحافظ ابن عساكر (٦/ ١٨٣/ ٢) من طريق الزبير بن بكار","vol":"9","page":316},{"text":"قال: وحدثني محمد بن الحسن، عن حاتم بن إسماعيل، عن مصعب بن ثابت، عن عطاء أو أبي زياد، عن يزيد بن أبي حبيب مرفوعًا مرسلًا.\nقلت: وهذا مع إرساله موضوع؛ آفته محمد بن الحسن - وهو ابن زبالة المخزومي المدني -؛ قال الحافظ:\n\"كذبوه\".\nوتقدم نحوه بإسناد مرسل رقم (٢٦٥٥) .\n<span data-type=\"title\" id=toc-4342>٤٣٣١ </span>- (إن الحمرة من زينة الشيطان، وإن الشيطان يحب الحمرة) .\nضعيف\nأخرجه عبد الرزاق (١٩٩٦٥) عن معمر: أخبرني يحيى بن أبي كثير: أن النبي - ﷺ - أحد إليه (يعني: عبد الله بن عمرو بن العاص) حين رآهما عليه (يعني:الثوبين المعصفرين) وقال: فذكره.\nثم روى (١٩٩٧٥) عن معمر، عن رجل، عن الحسن: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا ضعيف من الوجهين؛ لأنهما مرسلان.\nوقد وصله بعضهم من طريق أبي بكر الهذلي، عن الحسن، عن رافع بن يزيد الثقفي رفعه.\nوأبو بكر الهذلي؛ متروك الحديث؛ كما في \"التقريب\".\nوالحديث شطره الأول في \"ضعيف الجامع\" برقم (٢٧٩٣) .","vol":"9","page":317},{"text":"<span data-type=\"title\" id=toc-4343>٤٣٣٢ </span>- (نهى أن تترك القمامة في الحجرة؛ فإنها مجلس الشيطان، وأن يترك المنديل الذي يمسح نه من الطعام في البيت، وأن يجلس على الولايا أو يضطجع عليها) .\nضعيف جدًا\nأخرجه عبد الرزاق (١٩٨٢٥) عن حرام بن عثمان، عن ابن جابر، عن جابر مرفوعًا.\nقلت: وهذا ضعيف جدًا؛ حرام؛ متروك، حتى قال الشافعي وغيره:\n\"الرواية عن حرام حرام\".","vol":"9","page":318},{"text":"<span data-type=\"title\" id=toc-4344>٤٣٣٣ </span>- (للمصلي ثلاث خصال: تتناثر الرحمة عليه من قدمه إلى أعنان السماء، وتحف به الملائكة من قرنه إلى أعنان السماء، وينادي المنادي: من يناجي ما انفتل) .\nضعيف\nرواه عبد الرزاق في \"كتاب الصلاة\" (٢٩/ ٢) عن ابن عيينة، عن رجل من أهل البصرة، عن الحسن قال: قال النبي - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرسال الحسن - وهو البصري - إياه، فالراوي عنه مجهول لم يسم.","vol":"9","page":318},{"text":"<span data-type=\"title\" id=toc-4345>٤٣٣٤ </span>- (لا تسألوا الآيات؛ فقد سألها قوم صالح، فكانت (يعني: الناقة) ترد من هذا الفج، وتصدر من هذا الفج، فعتوا عن أمر ربهم، فعقروها، وكانت تشرب ماءهم يومًا، ويشربون لبنها يومًا، فعقروها، فأخذتهم صيحة أهمد الله من تحت أديم السماء منهم؛ إلا رجلًا واحدًا كان في حرم الله ﷿، قيل: من هو يا رسول الله؟ قال: هو أبو رغال، فلما خرج من الحرم أصابه ما أصاب قومه) .\nضعيف\nأخرجه أحمد (٣/ ٢٩٦): حدثنا عبد الرزاق: حدثنا معمر، عن عبد الله","vol":"9","page":318},{"text":"ابن عثمان بن خثيم، عن أبي الزبير، عن جابر قال:\nلما مر رسول الله - ﷺ - بالحجر قال: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير أن أبا الزبير مدلس وقد عنعنه، ومعلوم أن المدلس لا يقبل حديثه إذا لم يصرح بالتحديث كما هو الواقع هنا، ومع أن الحديث لم يخرجه مسلم في \"صحيحه\" وهو على شرطه؛ كما قال الحافظ ابن كثير (٢/ ٢٢٧)؛ فقد قال الذهبي في ترجمة أبي الزبير هذا:\n\"وفي \"صحيح مسلم\" عدة أحاديث مما لم يوضح فيها أبو الزبير السماع عن جابر، ولا هي من طريق الليث عنه، ففي القلب منها شيء\".\nثم ساق بعضها، فكيف لا يكون في النفس شيء من أحاديثه التي لم يتحقق فيها الشرط الذي ذكره وهي ليست في \"صحيح مسلم\" كهذا؟!\nوالحديث أورده الهيثمي في غزوة تبوك بلفظ البزار (٦/ ١٩٤) وفي \"التفسير\" (٧/ ٣٨) بلفظ الطبراني، وقال:\n\"رواه البزار والطبراني في \"الأوسط\" وأحمد بنحوه، ورجال أحمد رجال الصحيح\".\nوكثير من الناس يتوهمون من مثل هذا التعبير الذي يطلقه الهيثمي كثيرًا على كثير من الأحاديث أنه في معنى قوله: \"صحيح الإسناد\"، وليس كذلك كما شرحته في غير هذا المكان، وهذا ما وقع فيه أحد أفاضل المؤلفين في العصر الحاضر في رسالته \"حجر ثمود ليس حجرًا محجورًا\" (ص ٦) .\n<span data-type=\"title\" id=toc-4346>٤٣٣٥ </span>- (لم ترع، لم ترع، ولو أردت ذلك؛ لم يسلطك الله علي) ز\nضعيف\nأخرجه أحمد (٣/ ٤٧١) عن شعبة: سمعت أبا إسرائيل قال: سمعت جعدة قال:","vol":"9","page":319},{"text":"أُتِيَ النبي - ﷺ - برجل، فقالوا: هذا أراد أن يقتلك، فقال له النبي - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو إسرائيل هذا؛ لم يرو عنه غير شعبة. ولا وثقه أحد غير ابن حبان، ولذلك لم يوثقه الحافظ، بل قال:\n\"مقبول\". يعني عند المتابعة، وإلا فلين الحديث، ولم أجد له متابعًا، فهو على اللين.\nومن طريقه أخرجه النسائي في \"عمل اليوم والليلة\"، كما في \"تحفة الأشراف\" (٣/ ٤٣٦) .\n<span data-type=\"title\" id=toc-4347>٤٣٣٦ </span>- (لم يزل أمر بني إسرائيل معتدلًا حتى نشأ فيهم المولدون، أبناء سبايا الأمم، فقالوا بالرأي، فضلوا وأضلوا) .\nضعيف\nأخرجه ابن ماجه (٥٦): حدثنا سويد بن سعيد: حدثنا ابن أبي الرجال، عن عبد الرحمن بن عمرو الأوزاعي، عن عبد ة بن أبي لبابة، عن عبد الله بن عمرو بن العاص قال: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ كما قال البوصيري، وعلته الانقطاع؛ فإن عبد ة ابن أبي لبابة لم يلحق ابن عمرو، كما قال المزي في \"تحفة الأشراف\" (٦/ ٣٦٠) .\nوسويد هذا؛ قال الحافظ:\n\"صدوق في نفسه؛ إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول\".","vol":"9","page":320},{"text":"وشيخه ابن أبي الرجال - اسمه عبد الرحمن -؛ وهو صدوق، وتوهم بعض الطلبة - تقليدًا منه للبوصيري - أنه أخو حارثة الضعيف!\nورواه قيس بن الربيع، عن هشام بن عروة، عن أبيه، عن عبد الله بن عمرو به.\nأخرجه البزار (ص ٢٨ - زوائده، ١/ ٩٦/ ١٦٦ - كشف الأستار) وقال:\n\"لا نعلم أحدًا قال عن هشام عن أبيه عن عبد الله بن عمرو؛ إلا قيس، ورواه غيره مرسلًا\".\nقلت: قيس بن الربيع؛ ضعيف لسوء حفظه، والمحفوظ كما نقل الحافظ (١٣/ ٢٨٥) عن البزار عن هشام بن عروة بهذا الإسناد مرفوعًا، إنما هو بلفظ:\n\"إن الله لا يقبض العلم انتزاعًا ينتزعه من الناس، ولكن يقبض العلم بقبض العلماء، حتى إذا لم يترك عالمًا اتخذ الناس رؤوسًا جهالًا، فسئلوا فأفتوا بغير علم، فضلوا وأضلوا\".\nأخرجه الشيخان وغيرهما، وقد خرجته في \"الروض النضير\" (٥٧٩) .\nوالحديث رواه الدارمي (١/ ٥٠)، والبيهقي في \"معرفة السنن\" (ص ٤١ - هند، ١/ ١٠٩ - العلمية) مقطوعًا، وكذلك ابن عبد البر في \"جامع البيان العلم وفضله\" (٢/ ١٣٦) من قول عروة.\nلكن رواه يعقوب الفسوي في \"المعرفة والتاريخ\" (٣/ ٢٠) بسند صحيح عنه مرفوعًا. فهو مرسل صحيح.\nوعزاه الحافظ للحميدي في \"النوادر\"، والبيهقي في \"المدخل\" عنه.\nقلت: وكذا الخطيب في \"التاريخ\" (١٣/ ٤١٣) . وزاد: \"قال سفيان (هو ابن عيينة): لم يزل أمر الناس معتدلًا حتى غير ذلك أبو حنيفة بالكوفة، وعثمان","vol":"9","page":321},{"text":"البتي بالبصرة، وربيعة بن أبي عبد الرحمن بالمدينة، فنظرنا فوجدناهم من أبناء سبايا الأمم\".\nقلت: وهذا رواه ابن ماجه أيضًا من طريق أخرى عن سفيان عقب حديث الترجمة؛ كما ذكر المزي في \"التحفة\" (١٣/ ٢٢٣)، ولم يقع في النسخة المطبوعة من \"ابن ماجه\". ورواه ابن عبد البر (٢/ ١٤٧-١٤٨) من طريق أخرى عن الحميدي، وزاد:\n\"وهو - يعني: أبا حنيفة - أمه سندية، وأبوه نبطي\".\n<span data-type=\"title\" id=toc-4348>٤٣٣٧ </span>- (لم يسلط على قتل الدجال إلا عيسى ابن مريم ﵇) .\nضعيف جدًا\nأخرجه الطيالسي في \"مسنده\" (٢٥٠٤): حدثنا موسى بن مطير، عن أبيه، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى بن مطير؛ قال الذهبي:\n\"واه؛ كذبه يحيى بن معين، وقال أبو حاتم والنسائي وجماعة: متروك\".\nقلت: والأحاديث في قتل عيسى ﵇ للدجال ثابتة صحيحة، عن غير ما واحد من الصحابة في \"صحيح مسلم\" وغيره، فانظر على سبيل المثال في \"صحيح الجامع\": \"يقتل ابن مريم الدجال بباب لد\"، ففي ذلك غنية عن هذا. ثم أخرجت هذا الحديث الصحيح في رسالة خاصة في قصة الدجال وقتله (١) .\n_________\n(١) وقد طبع الكتاب حديثا بحمد لله. (الناشر) .","vol":"9","page":322},{"text":"<span data-type=\"title\" id=toc-4349>٤٣٣٨ </span>- (لم يلق ابن آدم شيئًا قط خلقه الله أشد عليه من الموت، ثم إن الموت لأهون مما بعده) .","vol":"9","page":322},{"text":"ضعيف\nأخرجه أحمد (٣/ ١٥٤) عن سكين قال: ذكر أبي، عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سكين هذا - هو ابن عبد العزيز بن قيس العبد ي -؛ قال الحافظ:\n\"صدوق، يروي عن الضعفاء، وأبوه مقبول\".\nقلت: أبوه؛ قال أبو حاتم، وتبعه الذهبي:\n\"مجهول\". يعني مجهول الحال.\nوأما ابن حبان فذكره في \"الثقات\" (١/ ١٦٥) على قاعدته في توثيق المجهولين، واغتر به الهيثمي كعادته، فقال كما في \"الفيض\"، وأقره:\n\"رجاله موثقون\". وقال في مكان آخر:\n\"إسناده جيد\".\nقلت: وكذا قال المنذري من قبله (٤/ ١٩٥)، فقد أورد الحديث عن عبد العزيز العطار عن أنس ﵁ - لا أعلم إلا رفعه - قال: فذكره بزيادة:\n\"وإنهم ليلقون من هول ذلك اليوم شدة حتى يلجمهم العرق، حتى إن السفن لو أجريت فيه لجرت\". وقال:\n\"رواه أحمد مرفوعًا باختصار، والطبراني في \"الأوسط\" على الشك هكذا، واللفظ له، وإسنادهما جيد\"! وقال الهيثمي (١٠/ ٣٣٤):\n\"رواه الطبراني في \"الأوسط\" وإسناده جيد، ورواه أحمد باختصار عنه، ولم يشك في رفعه، وإسناده جيد\"!","vol":"9","page":323},{"text":"قلت: وهو في \"المعجم الأوسط\" (٢/ ٥٨٠-٥٨١/ ١٩٩٧) من طريق سكين أيضًا. ووقع فيه (مسكين) !\nوله عن أبيه حديث آخر، سيأتي تخريجه برقم (٥٩٦٠) بتخريج جمع من الأئمة، منهم ابن خزيمة، وقال فيه وفي أبيه:\n\"وقد تبرأت من عهدتهما\"!\n<span data-type=\"title\" id=toc-4350>٤٣٣٩ </span>- (لم يمت نبي حتى يؤمه رجل من قومه) .\nضعيف\nأخرجه الحاكم (١/ ٢٤٤) عن عبد الله بن عمر أبي أمية: حدثنا فليح بن سليمان، عن إسماعيل بن محمد بن سعد بن أبي وقاص، عن عروة بن المغيرة بن شعبة، عن أبيه مرفوعًا. وقال:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي!\nقلت: وفيه أمران:\nالأول: أن فليحًا وإن كان من رجال الشيخين، فقد أورده الذهبي في \"المغني في الضعفاء والمتروكين\" وقال:\n\"قال ابن معين وأبو حاتم والنسائي: ليس بالقوي\". وقال الحافظ:\n\"صدوق كثير الخطأ\".\nوالآخر: عبد الله بن عمر بن أبي أمية؛ لم أجد له ترجمة، لكن أخرجه الدارقطني في \"سننه\" (ص ١٠٥) من وجه آخر عنه؛ إلا أنه قال: عبد الله بن أبي أمية؛ لم يذكر بينهما عمر، وقال:\n\"ابن أبي أمية؛ ليس بقوي\".","vol":"9","page":324},{"text":"وهكذا أورده في \"الميزان\" و\"اللسان\" من رواية الدارقطني مع قوله المذكور، فإما أن يكون عمر سقط من رواية الدارقطني، أو أنها زيادة من بعض نساخ \"المستدرك\". والله أعلم.\n<span data-type=\"title\" id=toc-4351>٤٣٤٠ </span>- (لما أسلم عمر أتاني جبريل فقال: قد استبشر أهل السماء بإسلام عمر) .\nضعيف جدًا\nأخرجه ابن ماجه (١/ ٥١)، وابن حبان (٢١٨٢)، وابن شاهين في \"السنة\" (رقم ٣٣ - منسوختي)، والحاكم (٣/ ٨٤) عن عبد الله بن خراش: حدثنا العوام بن حوشب، عن سعيد بن جبير، عن ابن عباس مرفوعًا؛ وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: عبد الله ضعفه الدارقطني\".\nقلت: وكذبه محمد بن عمار الموصلي، وقال البخاري:\n\"منكر الحديث\". وقال الساجي:\n\"ضعيف الحديث جدًا، ليس بشيء، كان يضع الحديث\".","vol":"9","page":325},{"text":"<span data-type=\"title\" id=toc-4352>٤٣٤١ </span>- (لن تخلو الأرض من أربعين رجلًا مثل خليل الرحمن، فبهم يسقون، وبهم ينصرون، ما مات منهم أحد إلا أبدل الله مكانه آخر) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٢٥٩ - بترقيمي): حدثنا علي ابن سعيد: حدثنا إسحاق بن رزيق الراسبي: حدثنا عبد الوهاب بن عطاء، عن سعيد ابن أبي عروبة، عن قتادة، عن أنس مرفوعًا. قال سعيد:","vol":"9","page":325},{"text":"وسمعت قتادة يقول: لسنا نشك أن الحسن منهم.\nوقال:\n\"لم يروه عن قتادة إلا سعيد، ولا عنه إلا عبد الوهاب، تفرد به إسحاق\".\nقلت: ولم أجد له ترجمة في شيء من كتب الرجال، حتى ولا في \"تاريخ البخاري\"، و\"الجرح والتعديل\" لابن أبي حاتم.\nعلى أن الراوي عنه علي بن سعيد - وهو الرازي -؛ فيه ضعف؛ أورده الذهبي في \"المغني في الضعفاء\" وقال:\n\"قال الدارقطني: ليس بذاك، تفرد بأشياء\".\nفلا أدري وجه تقوية الهيثمي إياه بقوله (١٠/ ٦٣):\n\"رواه الطبراني في \"الأوسط\" وإسناده حسن\".\nثم تنبهت لعلة أخرى، وهي أن عبد الوهاب بن عطاء مختلف فيه، وقد أورده الذهبي في \"الضعفاء\" وقال:\n\"ضعفه أحمد، وقواه غيره\".\nوقد رواه عنه بعضهم بإسناد آخر له عن أبي هريرة نحوه بلفظ:\n\"ثلاثين\" بدل \"أربعين\".\nوقد مضى تخريجه وبيان علته برقم (١٣٩٢) .\nثم أستدرك فأقول:\nثم وجدت إسحاق بن رزيق الراسبي في كتاب \"الثقات\" لابن حبان؛ بعد أن تم طبعه في الهند، أورده في تبع أتباع التابعين (٨/ ١٢١) فقال:","vol":"9","page":326},{"text":"\"إسحاق بن رزيق الرسعني من رأس العين، يروي عن أبي نعيم، وكان راويًا لإبراهيم بن خالد، حدثنا عنه أبو عروبة، مات سنة تسع وخمسين ومائتين\".\nقلت: فالظاهر أن (الراسبي) محرف عن (الرسعني)، وأنه هو الراوي لهذا الحديث بهذا الإسناد، فإن كان ثقة - فإن ابن حبان قاعدته معروفة في التوثيق - وكان قد حفظه، فتكون العلة إما من شيخه أو تلميذه، وقد عرفت حالهما. والله أعلم.\n<span data-type=\"title\" id=toc-4353>٤٣٤٢ </span>- (لن يغلب عسر يسرين، إن مع العسر يسرًا، إن مع العسر يسرًا) .\nضعيف\nأخرجه الحاكم (٢/ ٥٢٨) عن إسحاق بن إبراهيم الصنعاني: أنبأ عبد الرزاق: أنبأ معمر، عن أيوب، عن الحسن: في قول الله ﷿: (إن مع العسر يسرًا) قال:\nخرج النبي - ﷺ - يومًا مسرورًا فرحًا، وهو يضحك وهو يقول: فذكره.\nوقال هو والذهبي:\n\"مرسل\".\nقلت: ورجاله ثقات؛ لولا أن الصنعاني - وهو الدبري - سمع من عبد الرزاق في حالة الاختلاط كما قال ابن الصلاح، لكنه لم يتفرد به؛ فقد رواه ابن جرير عن ابن ثور عن معمر به، قال ابن كثير:\n\"وكذا رواه من حديث عوف الأعرابي ويونس بن عبيد عن الحسن مرسلًا. وقال سعيد: عن قتادة: ذكر لنا أن رسول الله - ﷺ - بشر أصحابه بهذه الآية، فقال: لن يغلب عسر يسرين\".","vol":"9","page":327},{"text":"قلت: فعلة الحديث الإرسال، كذلك أخرجه ابن جرير في \"التفسير\" (٣٠/ ١٥١) من مرسل الحسن وقتادة، ولا يقوي أحدهما الآخر؛ لاحتمال أن يكونا تلقياه من شيخ واحد، واحتمال أن يكون تابعيًا مثلهما، واحتمال أن يكون ضعيفًا أو مجهولًا، وهو السبب في عدم الاحتجاج بالحديث المرسل وجعلهم إياه من أقسام الحديث الضعيف كما هو مقرر في \"علم المصطلح\".\nومن هنا يتبين جهل الشيخ الصابوني بهذا العلم وافتئاته عليه؛ حين زعم أنه اقتصر في كتابه \"مختصر تفسير ابن كثير\" على الأحاديث الصحيحة، فرددت ذلك عليه بأمثلة كنت ذكرتها في مقدمة \"الأحاديث الصحيحة\"، وبينت جهله، والأمثلة في ازدياد، وهذا منها، وليس - قطعًا - الأخير منها مع الأسف!\n<span data-type=\"title\" id=toc-4354>٤٣٤٣ </span>- (لن ينهق الحمار حتى يرى شيطانًا، فإذا كان ذلك فاذكروا الله، وصلوا علي) .\nضعيف جدًا\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٠٩): عن معمر بن محمد بن عبيد الله بن أبي رافع: حدثنا أبي محمد، عن أبيه عبيد الله عن أبي رافع مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ معمر وأبوه محمد؛ قال البخاري في كل منهما:\n\"منكر الحديث\". وقال أبو حاتم في الأب:\n\"منكر الحديث جدًا\".\nقلت: وذكر الصلاة على النبي - ﷺ - فيه من منكراتهما؛ فقد صح الحديث عن أبي هريرة بدونها في \"الصحيحين\" وغيرهما.","vol":"9","page":328},{"text":"<span data-type=\"title\" id=toc-4355>٤٣٤٤ </span>- (له أجران: أجر السر، وأجر العلانية) .\nضعيف\nأخرجه الترمذي (٣/ ٢٨١)، وابن ماجه (٢/ ٥٥٦)، وابن حبان (٦٥٥) و(٢٥١٦) عن سعيد بن سنان أبي سنان، عن حبيب بن أبي ثابت، عن أبي صالح، عن أبي هريرة:\nأن رجلًا قال: يا رسول الله! إن الرجل يعمل العمل ويسره، فإذا اطلع عليه؛ سره، فقال النبي - ﷺ - ... فذكره. وقال الترمذي:\n\"حديث غريب، قد روى الأعمش وغيره عن حبيب بن أبي ثابت عن أبي صالح عن النبي - ﷺ - مرسلًا\".\nقلت: سعيد بن سنان؛ فيه ضعف من قبل حفظه، كما يفيده قول الحافظ فيه:\n\"صدوق، له أوهام\".\nفلا يحتج بمثله عند المخالفة، فقد خالفه الأعمش وغيره فرووه مرسلًا كما تقدم عن الترمذي، وممن أرسله سفيان الثوري كما ذكر أبو نعيم، فقد أخرج الحديث في \"الحلية\" (٨/ ٢٥٠) من طريق يوسف بن أسباط، عن سفيان الثوري، عن حبيب بن أبي ثابت، [عن أبي صالح]، عن أبي ذر قال:\n\"قلت: يا رسول الله ... \" الحديث. فقال أبو نعيم:\n\"لم يقل أحد: عن أبي صالح عن أبي ذر؛ غير يوسف عن الثوري. فرواه يحيى بن ناجية فقال: عن أبي مسعود الأنصاري. ورواه قبيصة عنه فقال: عن المغيرة بن شعبة. ورواه أبو سنان عن حبيب عن أبي صالح عن أبي هريرة. والمحفوظ عن الثوري عن حبيب عن أبي صالح مرسلًا\".\nقلت: ومع اتفاق الأعمش والثوري على إرسال الحديث؛ فهي علة أخرى فيه، وأما ردها من قبل المعلق على \"الموارد\" (٢/ ٣٩٧) بقوله:","vol":"9","page":329},{"text":"\"نقول: وهذه ليست بعلة يعل بها الحديث ما دام من وصله ثقة\"!\nقلت: وهذا من الأدلة الكثيرة على أن الرجل لم يهضم بعد هذا العلم الشريف، ولم يفقه بعد ما هو الحديث الشاذ، فلعله يراجع نفسه، فقد رأيت له مثل هذه الدعوى المخالفة لأصول الحديث أكثر من مرة، فانظر مثلًا الحديث الآتي (٦٤٨٣) .\n(تنبيه): إخراج ابن حبان هذا الحديث في \"صحيحه\" من الأدلة الكثيرة على تساهله في تصحيح الأحاديث، وعلى عدم التزامه للشروط التي اشترطها في مقدمته، فإنه قال:\n\"والخامس: المعتري خبره عن التدليس\"!\nفإن حبيبًا هذا؛ وصفه ابن حبان نفسه بالتدليس في \"ثقاته\" (٤/ ١٣٧) ! فتساهله ليس محصورًا في توثيق المجهولين كما يظن بعضهم؛ فاقتضى التنبيه. ثم بدا لي أنه لعله يعني من كان مشهورًا بالتدليس. انظر \"الصحيحة\" (٣٤١٣) .\n<span data-type=\"title\" id=toc-4356>٤٣٤٥ </span>- (لو أقسمت لبررت: لا يدخل الجنة قبل سابق أمتي إلا بضعة عشر رجلًا، منهم إبراهيم، وإسماعيل، وإسحاق، ويعقوب، والأسباط اثني عشر، وموسى، وعيسى ابن مريم بنت عمران ﵈) .\nضعيف\nرواه الفسوي في \"المعرفة\" (٢/ ٣٤٣-٣٤٤)، وابن عساكر (٢/ ١٧٨/ ٢ و١٩/ ٢٧٢/ ٢) عن بقية بن الوليد، عن صفوان بن عمرو: حدثني عبد الرحمن بن أبي عوف الجرشي وعبد الله بن بسر، عن عتبة بن عبد الثمالي مرفوعًا.","vol":"9","page":330},{"text":"قلت: وهذا سند ضعيف؛ بقية مدلس وقد عنعنه.\nومن طريقه رواه الطبراني دون الاستثناء؛ كما في \"المجمع\" (١٠/ ٦٩) وأعله بما ذكرنا، ووقع فيه: \"عبد الله بن عبد \"، وكذلك وقع في رواية ابن منده للحديث كما في ترجمة عبد الله هذا من \"الإصابة\".\n<span data-type=\"title\" id=toc-4357>٤٣٤٦ </span>- (لن يبتلى عبد بشيء أشد عليه من الشرك بالله، ولن يبتلى عبد بشيء بعد الشرك بالله أشد عليه من ذهاب بصره، ولن يبتلى عبد بذهاب بصره فيصبر؛ إلا غفر له) .\nضعيف جدًا\nأخرجه البزار (ص ٨٣ - زوائده) عن جابر، عن عبد الله بن بريدة، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جابر - هو ابن يزيد الجعفي -؛ ضعيف متهم.\nوفي فضل الصبر على ذهاب البصر أحاديث كثيرة؛ ليس فيها هذا الذي في حديث الجعفي!","vol":"9","page":331},{"text":"<span data-type=\"title\" id=toc-4358>٤٣٤٧ </span>- (لو أن امرأة من نساء أهل الجنة أشرفت إلى أهل الأرض لملأت الأرض ريح مسك، ولأذهبت ضوء الشمس والقمر) .\nضعيف\nأخرجه البزار (ص ٣١٨) و(رقم ٣٥٢٨) - بنحوه مع بعض الاختلاف -، والمروزي في \"زوائد الزهد\" (٢٢٦)، وابن عدي (٥٥/ ٢)، وابن عساكر (٧/ ١٣٦/ ٢) عن سيار بن حاتم قال: حدثنا جعفر بن سليمان والحارث ابن نبهان، عن مالك بن دينار، عن شهر بن حوشب، عن سعيد بن عامر بن حذيم مرفوعًا.","vol":"9","page":331},{"text":"قلت: وهذا إسناد ضعيف؛ شهر بن حوشب؛ ضعيف لسوء حفظه.\nوسيار بن حاتم؛ فيه ضعف، وقال الحافظ في \"التقريب\":\n\"صدوق، له أوهام\".\nومن طريقه أخرجه أحمد في \"الزهد\" (ص ١٨٥): حدثنا سيار به؛ إلا أنه لم ذيكر في إسناده شهرًا ولا الحارث بن نبهان، فلا أدري أهكذا الرواية عنده، أم سقط ذلك من الناسخ أو الطابع. وفيه عنده قصة مطولة بين سعيد بن عامر وعمر ابن الخطاب. وبنحو ذلك ذكره الهيثمي في \"مجمع الزوائد\" (٣/ ١٢٤) وقال:\n\"رواه الطبراني في \"الكبير\" ورجاله ثقات، وله طرق في صفة الجنة\".\nكذا قال! وفي المكان الذي أشار إليه لم يذكر له طريقًا - فضلًا عن طرق - أخرى، ولا هو أطلق التوثيق كما فعل هنا؛ فإنه ساق الحديث دون القصة ثم قال (١٠/ ٤١٧):\n\"رواه الطبراني مطولًا أطول من هذا، وتقدم في صدقة التطوع، ورواه البزار باختصار كثير، وفيهما الحسن بن عنبسة الوراق، ولم أعرفه، وبقية رجاله ثقات، وفي بعضهم ضعف\".\nكذا قال؛ وهو أقرب إلى الصواب من إطلاقه التوثيق هناك، وفيه إشارة إلى أن في طريق الطبراني - أيضًا - الوراق المذكور، وهو معروف، وإنما لم يعرفه الهيثمي؛ لأنه سقط منه أثناء النقل اسم ابنه فهو حماد بن الحسن بن عنبسة الوراق، كما وقع عند البزار وغيره، على أنه قد تابعه الإمام أحمد كما سبق.\n<span data-type=\"title\" id=toc-4359>٤٣٤٨ </span>- (لو أن رجلًا في حجره دراهم يقسمها، وآخر يذكر الله؛ كان الذاكر لله أفضل) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٣٣) عن عمر بن موسى","vol":"9","page":332},{"text":"الحادي: حدثنا أبو هلال: حدثنا جابر أبو الوازع، عن أبي بردة، عن أبي موسى مرفوعًا. وقال:\n\"لا يروى عن أبي موسى؛ إلا بهذا الإسناد، تفرد به عمر\".\nقلت: وهو إسناد ضعيف؛ لأن عمر بن موسى الحادي - بمهملتين - قال الذهبي في \"المغني في الضعفاء\":\n\"هو عم الكديمي، قال ابن عدي: ضعيف يسرق الحديث\".\nوأبو هلال؛ هو محمد بن سليم الراسبي؛ صدوق فيه لين.\nوأبو الوازع؛ هو جابر بن عمرو الراسبي؛ صدوق يهم.\nقلت: وأما قول المنذري في \"الترغيب\" (٢/ ٢٣١) عقب الحديث:\n\"وفي رواية: \"ما صدقة - أفضل من ذكر الله\". رواهما الطبراني، ورواتهما حديثهم حسن\".\nفأقول: فيه مؤاخذتان:\nالأولى: أنه أوهم أن الرواية الأخرى هي من حديث أبي موسى أيضًا، وليس كذلك، بل هي من حديث ابن عباس، كما صرح بذلك الهيثمي في \"مجمع الزوائد\" (١٠/ ٧٤) .\nوالأخرى: قوله: \"ورواتهما حديثهم حسن\". فليس مسلمًا على إطلاقه؛ لما عرفت من ضعف الحادي - أحد رواته - وأنه يسرق الحديث، نعم قد ذكره ابن حبان في \"ثقاته\"، ولكنه - مع تساهله في التوثيق - قد قال فيه: \"إنما أخطأ\". فمثله مما لا يعتد به مع جرح ابن عدي إياه بسرقة الحديث. وقد ضعفه ابن نقطة أيضًا بقوله:","vol":"9","page":333},{"text":"\"هو معدود في الضعفاء\".\nوكأنه لذلك لم يجزم الهيثمي بتوثيق رجاله، فقال:\n\"ورجاله وثقوا\".\nوعهدي به أنه لا يقول هذا القول إلا إذا كان توثيق أحد رجاله غير موثوق به، وفي الغالب يكون مما تفرد بتوثيقه ابن حبان كما هو الشأن هنا. وهذه الحقيقة مما فات المناوي؛ فإنه في كثير من الأحيان يستلزم من مثل قول الهيثمي المذكور التحسين بل التصحيح؛ غافلًا عما ذكرنا، وعما هو أهم من ذلك، وهو أنه لا يلزم من ثقة رجال الإسناد - ولو جزم بذلك - سلامته من علة قادحة كالانقطاع والتدليس وغيره؛ كما شرحناه في غير هذا الموضع، فتأمل قوله في حديث أبي موسى هذا:\n\"قال الهيثمي: رجاله وثقوا. اهـ. ومن ثم رمز المصنف لحسنه، لكن صحح بعضهم وقفه\"!\nفإنه استلزم منه التحسين، ولذلك سلم برمز السيوطي لحسنه ولم يرده بما ذكرنا، وإنما بأن الصحيح وقفه! وهذا في الحقيقة علة أخرى في الحديث يزداد به وهنا. ثم قال المناوي في حديث ابن عباس:\n\"رمز المصنف لحسنه، وهو كما قال بل أعلى؛ فقد قال الهيثمي: رجاله موثقون\"!!\nكذا قال! وفيه نظر كبير؛ فإنه من رواية محمد بن الليث أبي الصباح الهدادي: حدثنا أبو همام الدلال: أخبرنا داود بن عبد الرحمن العطار، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا به.","vol":"9","page":334},{"text":"أخرجه في \"المعجم الأوسط\" (٢/ ١٦٧/ ١) رقم (٧٥٤٨ - بترقيمي) .\nقلت: محمد بن الليث هذا؛ لم يوثقه غير ابن حبان فأورده في \"الثقات\" (٩/ ١٣٥) وقال:\n\"من أهل البصرة، يروي عن أبي عاصم، حدثنا عنه ابن الطهراني، يخطىء ويخالف\".\nوتبعه الحافظ في \"اللسان\" بقوله:\n\"وهذا وجدت له خبرًا موضوعًا، رواه بسنده الصحيح عن ابن عمر ﵄: أن النبي - ﷺ - كان يفتتح القراءة ببسم الله الرحمن الرحيم\".\nقلت: ذكره في ترجمة محمد بن الليث عقب قول الذهبي فيها:\n\" ... عن مسلم الزنجي، لا يدرى من هو؟ وأتى بخبر موضوع\".\nفهو إذن متهم، فيكون حديثه في منتهى الضعف، فلا يصلح شاهدًا لحديث الترجمة. والله أعلم.\n<span data-type=\"title\" id=toc-4360>٤٣٤٩ </span>- (لو أن مقمعًا من حديد وضع في الأرض فاجتمع له الثقلان ما أقلوه من الأرض) .\nضعيف\nأخرجه الحاكم (٤/ ٦٠٠)، وأحمد (٣/ ٢٩)، وأبو يعلى (١/ ٣٨٥)، وابن أبي الدنيا في \"صفة النار\" (ق ٤/ ١)، عن دراج أبي السمح، عن أبي الهيثم، عن أبي سعيد مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!","vol":"9","page":335},{"text":"قلت: دراج صاحب مناكير، وقد تعقبه الذهبي بهذا في غير ما حديث كما تقدم مرارًا.\nثم أخرجوا بهذا الإسناد عن أبي سعيد مرفوعًا.\n<span data-type=\"title\" id=toc-4361>٤٣٥٠ </span>- (لو ضرب الجبل بقمع من حديد لتفتت ثم عاد كما كان) .\nضعيف\nأخرجه الحاكم (٤/ ٦٠١)، وأحمد (٣/ ٨٣)، وأبو يعلى (١/ ٣٨٤)، وابن أبي الدنيا أيضًا (٤/ ١) .\nوالحديثان جمعهما السيوطي في سياق واحد في \"الجامع\"، وفرق بينهما المنذري في \"الترغيب\" (٤/ ٢٣٢) فأصاب، لكنه أقر الحاكم على تصحيحه إياهما!!\n<span data-type=\"title\" id=toc-4362>٤٣٥٠/ م </span>- (تزوج أم سلمة في شوال، وجمعها إليه في شوال) .\nضعيف\nأخرجه ابن ماجه (١٩٩١)، والطبراني في الكبير (٣/ ٢٦٠/ ٣٣٤٧)، ومن طريقه المزي في \"التحفة\" (٥/ ٣٠٢-٣٠٣) من طريق أبي بكر بن أبي شيبة: حدثنا أسود بن عامر: حدثنا زهير، عن محمد بن إسحاق، عن عبد الله بن أبي بكر عن أبيه، عن عبد الملك بن الحارث بن هشام، عن أبيه: أن النبي - ﷺ - تزوج ...\nقال البوصيري في \"الزوائد\" (١/ ١١٩ - بيروت):\n\"هذا إسناد ضعيف؛ لتدليس محمد بن إسحاق. وانفرد ابن ماجه بإخراج هذا الحديث عن الحارث بن هشام، وليس له شيء في الخمسة الأصول. هكذا رواه أبو بكر بن أبي شيبة في \"مسنده\"، وله شاهد في \"صحيح مسلم\" وغيره","vol":"9","page":336},{"text":"من حديث عائشة. قال المزي في \"الأطراف\": ورواه محمد بن يزيد المستملي عن أسود بن عامر بإسناده إلا أنه قال \"عبد الرحمن\" بدل \"عبد الملك\"، وهو أولى بالصواب\".\nقلت: وفي هذا الكلام أمور:\nأولًا: محمد بن يزيد هذا؛ متروك كما قال الخطيب، وقال ابن عدي:\n\"يسرق الحديث ويزيد فيه ويضع\".\nقلت: فكيف يكون ما رواه أولى بالصواب من رواية أبي بكر بن أبي شيبة الثقة الحافظ؟!\nثانيًا: لقد جاء من طريق أخرى ما يؤكد صواب ابن أبي شيبة: فقال ابن سعد في \"الطبقات\" (٨/ ٩٤-٩٥): أخبرنا أحمد بن عبد الله بن يونس: حدثنا زهير: حدثنا محمد بن إسحاق: حدثني عبد الله بن أبي بكر، عن أبيه، عن عبد الملك بن أبي بكر بن الحارث بن هشام المخزومي، عن أبيه: أن رسول الله - ﷺ - تزوج ... إلخ.\nوهذه متابعة قوية لابن أبي شيبة من أحمد بن عبد الله بن يونس؛ فإنه ثقة حافظ من شيوخ الشيخين، وفيها بيان أن عبد الملك هذا هو ابن أبي بكر بن الحارث ... نسب إلى جده الحارث في رواية ابن أبي شيبة فحصل الإشكال، وتوهم أن الحديث متصل من مسند الحارث بن هشام المخزومي، وبناء عليه جزم المزي وغيره أن الراوي له عنه إنما هو ابنه عبد الرحمن، وليس عبد الملك؛ لأنهم لا يعلمون له ولدًا يسمى عبد الملك، مع أنه كذلك جاء مسمى في رواية ابن أبي شيبة وابن سعد، لكن خفي عليهم أن عبد الملك هذا ليس ابنًا للحارث من","vol":"9","page":337},{"text":"صلبه، وإنما هو حفيده؛ فإنه عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام ... المخزومي، وهو تابعي معروف ثقة من رجال الشيخين كما في \"التهذيب\" وغيره، وقد روى عن أبيه أبي بكر وغيره، وأبو بكر مترجم في الكنى وهو تابعي أيضًا ثقة من رجالهما، فالحديث إذن حديثه؛ وليس حديث جده الحارث بن هشام كما توهموا.\nويؤكد ذلك أنني وجدت له أصلًا في \"الموطأ\" (٢/ ٦٥) عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام المخزومي، عن أبيه: أن رسول الله - ﷺ - حين تزوج أم سلمة وأصبحت عنده قال لها:\n\"ليس بك على أهلك هوان ... \" الحديث، وقد جاء مسندًا بذكر أم سلمة فيه، وهو مخرج في \"الإرواء\" (٢٠١٩)، و\"الصحيحة\" (١٢٧١) .\nورواية مالك هذه تكشف لنا أن عبد الله بن أبي بكر هو ابن محمد بن عمرو ابن حزم الأنصاري في حديث الترجمة، لكن فيه أنه رواه عن أبيه عن عبد الملك، ولا بأس من ذلك؛ فقد ذكروا في ترجمة عبد الله بن أبي بكر أنه يروي عن أبيه وغيره، وعنه ابن إسحاق وغيره،توفي أبو بكر سنة (١٢٠)، وتوفي شيخه في هذا الحديث عبد الملك في خلافة هشام بن عبد الملك، وكانت نحو عشرين سنة، وتوفي سنة (١٢٥)، فتكون روايته عنه من رواية الأقران بعضهم عن بعض.\nوالخلاصة: أن الحديث من رواية أبي بكر بن عبد الرحمن بن الحارث بن هشام مرسلًا، وليس هو من حديث جده الحارث بن هشام؛ كما توهم المزي؛ وتبعه المعلقون عليه، ومن قبلهم البوصيري!","vol":"9","page":338},{"text":"ثالثًا: وأما إعلاله إياه بعنعنة ابن إسحاق؛ فمدفوع بتصريحه بالتحديث في رواية ابن سعد كما تقدم.\nوبالجملة؛ فعلة الحديث الإرسال، فإذا ثبت أن أبا بكر بن عبد الرحمن تلقاه من أم سلمة، فالحديث صحيح ينقل إلى الكتاب الآخر. والله أعلم.\n<span data-type=\"title\" id=toc-4363>٤٣٥١ </span>- (البيت قبلة لأهل المسجد، والمسجد قبلة لأهل الحرم، والحرم قبلة لأهل الأرض في مشارقها ومغاربها من أمتي) .\nضعيف\nرواه أبو سعيد بن الأعرابي في \"معجمه\" (ق ١٢١/ ٢)، والجرجاني في \"الأمالي\" (ق ١١٧/ ٢) من طريق جعفر بن عنبسة بن عمرو اليشكري: حدثنا عمر بن حفص المكي: حدثنا ابن جريج، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف ظاهر الضعف، وله علل:\nالأولى: عنعنة ابن جريج.\nالثانية: عمر بن حفص المكي؛ قال الذهبي في \"الميزان\" - وتبعه الحافظ في \"اللسان\" -:\n\"لا يدرى من ذا، والخبر منكر\".\nيريد حديثًا آخر له رواه بإسناده المذكور؛ عن ابن عباس قال:\n\"لم يزل النبي - ﷺ - يجهر بـ (بسم الله الرحمن الرحيم) حتى مات\".\nالثالثة: جعفر هذا؛ قال ابن القطان:\n\"لا يعرف\".\nوأشار البيهقي إلى أنه مجهول. ولعله يعني جهالة الحال؛ فإنه قد روى عنه","vol":"9","page":339},{"text":"جمع كما في \"الميزان\".\nوإذا عرفت ضعف هذا الحديث؛ فقد أخطأ فيه بعض الكبار وغيرهم؛ فقال القرطبي في \"الجامع\" (٢/ ١٥٩):\n\"قد روى ابن جريج ... \" إلخ.\nفجزم برواية ابن جريج؛ وفي الطريق إليه من عرفت من المجهولين.\nثم نقل ذلك عنه ابن كثير في \"تفسيره\" (١/ ١٩٢-١٩٣) ساكتًا عليه؛ فما أحسن؛ لأنه اغتر به من لا علم له بهذا الفن ممن اختصر كتابه، مثل الشيخ الصابوني، فأورده في \"مختصره\" (١/ ١٣٨) وقد زعم في مقدمته:\nأنه اقتصر فيه على الأحاديث الصحيحة، وحذف الأحاديث الضعيفة! وهو في ذلك كاذب، كما كنت بينت ذلك بالأمثلة في مقدمة المجلد الرابع من \"الصحيحة\" (ص:هـ - م)، وهذا الحديث مثال آخر على إفكه وكذبه وادعائه ما لا علم له به.\nويؤسفني أن أقول:\nلقد علمت فيما بعد أنه سبقه إلى هذه الدعوى الكاذبة بعض من يدعي السلفية، بل ويزعم أنه \"مؤسس الدعوة السلفية\"! ثم قيد ذلك بعد أن بينا له خطأه في بعض رسائلي بقوله: \"بحلب\"! ثم رفع هذا الزعم كله في بعض ما كتب بعد، ألا وهو الشيخ محمد نسيب الرفاعي؛ فإنه أورد أيضًا هذا الحديث في \"مختصره لتفسير ابن كثير\"، مع تصريحه في مقدمة الطبعة الأولى منه أنه ضرب صفحًا عن الأحاديث الضعيفة والموضوعة ... معتمدًا في ذلك - أولًا - على ما اعتمد ابن كثير نفسه صحته، ثم على ما أعلم صحته من الأحاديث الواردة مما لم يشر إليه المفسر ﵀.","vol":"9","page":340},{"text":"ثم أكد ذلك في مقدمته للطبعة الثانية منه فقال:\n\" ... ملتزمًا أن لا أختار إلا الصحيح المتفق على صحته، أو الصحيح الذي انفرد به البخاري ومسلم، والصحيح المروي في باقي الصحاح\".\nثم زاد - ضغثًا على إبالة - أنه وضع فهرسًا للأحاديث في آخر كل مجلد مع درجاتها! ووضع بجانب هذا الحديث علامة الصحة رجمًا بالغيب، وغير مبال بقوله - ﷺ -: \"من قال علي ما لم أقل؛ فليتبوأ مقعده من النار\".\nوكم له في كتابه المذكور من هذا النوع من الأحاديث الضعيفة؛ بل والموضوعة كحديث \"فاتحة الكتاب شفاء من كل سم\"، وقد صح بصحته أيضًا! وقد سبق تخريجه وبيان علته برقم (٣٩٩٧)، وانظر من الأحاديث الموضوعة التي صححها بجهله البالغ واحتج بها على بعض المنحرفين الحديث الآتي برقم (٥٦٥٥) .\nثم إنني رأيت الحديث في \"سنن البيهقي\" (٢/ ٩-١٠) من طريق ابن الأعرابي وغيره، عن جعفر بن عنبسة به، وقال عقبه:\n\"تفرد به عمر بن حفص المكي، وهو ضعيف لا يحتج به، وروي بإسناد آخر ضعيف عن عبد الله بن حبشي كذلك مرفوعًا. ولا يحتج بمثله. والله أعلم\".\n<span data-type=\"title\" id=toc-4364>٤٣٥٢ </span>- (لو ترك أحد لأحد؛ ترك ابن المقعدين) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٧٢/ ١ - من ترتيبه): حدثنا محمد ابن علي الأحمر: حدثنا أبو كامل الجحدري: حدثنا عبد الله بن جعفر: أخبرني عبد الله بن دينار، عن ابن عمر قال:\nكان بمكة مقعدان لهما ابن شاب، فكان إذا أصبح نقلهما فأتى بهما المسجد، فكان يكتسب عليهما يومه، فإذا كان المساء احتملهما فأقبل بهما، فافتقده رسول","vol":"9","page":341},{"text":"الله - ﷺ - فسأل عنه، فقال: مات ابنهما، فقال رسول الله - ﷺ -: فذكره. قال الطبراني:\n\"لم يروه عن ابن دينار إلا ابن جعفر، تفرد به أبو كامل\".\nومن طريقه رواه ابن عدي (٢١٥/ ٢) وقال:\n\"حديث غير محفوظ، وعبد الله بن جعفر والد علي بن المديني عامة حديثه لا يتابعه أحد عليه، وهو مع ضعفه يكتب حديثه\".\nقلت: وأخرجه البيهقي في \"السنن\" (٤/ ٦٦) من طريق أخرى عن أبي كامل به. ومن طريق داود بن رشيد: حدثنا عبد الله بن جعفر به.\nقلت: فلم يتفرد به أبو كامل كما ادعى الطبراني، ولا لوم عليه؛ فذاك هو الذي أحاط به علمه.\n<span data-type=\"title\" id=toc-4365>٤٣٥٣ </span>- (لو تعلم البهائم من الموت ما يعلم ابن آدم؛ ما أكلتم منها سمينًا) .\nضعيف جدًا\nرواه ابن الأعرابي في \"المعجم\" (٢٤/ ١)، وعنه القضاعي (١١٥/ ٢ - خط)، (٢/ ٣١٤/ ١٤٣٤): أخبرنا محمد بن صالح: أخبرنا محمد بن إسماعيل الجعفري: أخبرنا عبد الله بن سلمة، عن أبيه، عن أم صبية الجهنية مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ الجعفري هذا؛ قال أبو حاتم:\n\"منكر الحديث يتكلمون فيه\".\nوعبد الله بن سلمة - وهو المزي؛ كما ذكر ابن أبي حاتم (٣/ ٢/ ١٨٩) في","vol":"9","page":342},{"text":"ترجمة الجعفري -؛ لم أعرفه، ومثله أبوه. لكن قال المناوي بعد أن عزاه - تبعًا لأصله - للبيهقي في \"الشعب\"، والقضاعي:\n\"وفيه عبد الله بن سلمة بن أسلم؛ ضعفه الدارقطني، ورواه الديلمي عن أبي سعيد\".\nقلت: ابن أسلم هذا؛ ترجماه في \"الميزان\" و\"اللسان\"، ولم يذكرا أنه روى عن أبيه، وقالا:\n\"قال أبو نعيم: متروك\".\nثم تبينت حال (عبد الله بن سلمة)، وأنه ليس ابن أسلم هذا، وإنما هو الراوي عن الزهري، وعنه محمد بن إسماعيل الجعفري. كذا ذكره ابن أبي حاتم (٢/ ٢/ ٧٠)، وهو الراوي لهذا الحديث عنه كما رأيت، ثم قال ابن أبي حاتم:\n\"سئل أبو زرعة عنه؟ فقال: منكر الحديث\".\nونقله الذهبي عن أبي زرعة، وقال:\n\"وقال مرة: متروك\".\nوأقره الحافظ في \"اللسان\".\nوقد روي الحديث بإسناد آخر واه، في قصة كلام الغزالة، ويأتي تخريجها برقم (٣٧٣٨) (١) .\nورواه نعيم بن حماد في \"زوائد الزهد\" (١٥٢): أنبأنا الحسن بن صالح: أنه بلغه: أن رسول الله - ﷺ - قال: فذكره.\n_________\n(١) كذا أصل الشيخ، ولم نهتد للصواب. (الناشر)","vol":"9","page":343},{"text":"<span data-type=\"title\" id=toc-4366>٤٣٥٤ </span>- (لو تعلمون ما أعلم، لضحكتم قليلًا، ولبكيتم كثيرًا، يظهر النفاق، وترفع الأمانة، وتقبض الرحمة، ويتهم الأمين، ويؤتمن غير الأمين، أناخ بكم الشرف الجون، الفتن كأمثال الليل المظلم) .\nضعيف بتمامه\nأخرجه ابن حبان (١٨٧١)، والحاكم (٤/ ٥٧٩) عن خالد ابن عبد الله الزيادي، عن أبي عثمان الأصبحي، عن أبي هريرة مرفوعًا.\nوقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: ورجاله ثقات غير الزيادي؛ ويقال: الزبادي، بالباء المنقوطة بواحدة؛ كما في \"الأنساب\"، أورده ابن أبي حاتم (١/ ٢/ ٣٤٠) برواية ثقتين عنه، ولم يذكر فيه جرحًا ولا تعديلًا، ولعله في \"ثقات ابن حبان\"، فليراجع.\nوبالجملة؛ فهو مجهول الحال عندي. والله أعلم.\nوالشطر الأول من الحديث متفق عليه من حديث أنس، وهو مخرج في \"تخريج فقه السيرة\" (ص ٤٧٩)، ثم في \"الصحيحة\" (٣١٩٤) .\nوقد رويت فيه زيادات أخرى منها:\n\" ... ولخرجتم إلى الصعدات تجأرون إلى الله تعالى، لا تدرون؛ تنجون أو لا تنجون\".\nأخرجه البزار (ص ٣١٣)، والحاكم (٤/ ٣٢٠) من طريق يزيد بن حميد، عن سليمان بن مرثد، [عن أبي الدرداء] . وقال:\n\"صحيح الإسناد\".ووافقه الذهبي.\nقلت: رجاله ثقات غير سليمان بن مرثد؛ قال الذهبي:","vol":"9","page":344},{"text":"\"لا يعرف له سماع من عائشة وأبي الدرداء، وعنه أبو التياح فقط\".\nوأما ابن حبان فذكره في \"الثقات\" (١/ ٩٣) ! ولا اعتداد بذلك، ولهذا أورده الذهبي في \"الضعفاء\"، ومع ذلك وافق الحاكم على تصحيحه، فما أكثر تناقضه!!\nومن هذه الطريق أخرجه البزار (ص ٣١٣)؛ إلا أنه قال: عن سليمان بن مرثد عن ابنة أبي الدرداء، عن أبي الدرداء. وهكذا رواه الطبراني كما في \"المجمع\" (١٠/ ٢٣٠) وقال:\n\"ورجاله الطبراني رجال الصحيح\"!\nومنها زيادة: \" ... ولما ساغ لكم الطعام ولا الشراب، ولما نمتم على الفرش، ولهجرتم النساء، ولخرجتم إلى الصعدات؛ تجأرون وتبكون، ولوددت أن الله خلقني شجرة تعض\".\nأخرجه الحاكم (٤/ ٥٧٩) عن يونس بن خباب قال: سمعت مجاهدًا يحدث، عن أبي ذر ﵁ قال: فذكره موقوفًا عليه. وقال:\n\"صحيح على شرط الشيخين\". ورده الذهبي بقوله:\n\"قلت: منقطع، ثم يونس رافضي لم يخرجا له\".\nقلت: وهو إلى رفضه متكلم فيه، ولذلك أورده الذهبي في \"المغني\" وقال:\n\"رافضي بغيض، كذبه القطان، وضعفه النسائي وغيره، وزعم أن عثمان قتل ابنتي النبي - ﷺ -، وقال ابن حبان: لا تحل الرواية عنه\". وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء، ورمي بالرفض\".","vol":"9","page":345},{"text":"وقد روي بعضه مرفوعًا عن أبي ذر، من طريق جعفر بن سليمان، عن رجل قد سماه، عن شهر بن حوشب، عن عائذ الله عنه بلفظ:\n\"وما استقللتم على الفرش، ولا تمتعتم من الأزواج، ولا شبعتم من الطعام، ولخرجتم إلى الصعدات تجأرون إلى الله ﷿\".\nأخرجه عبد الله بن أحمد في \"زوائد الزهد\" (ص ١٤٦) .\nقلت: وشهر؛ ضعيف. والرجل؛ لم يسم.\n<span data-type=\"title\" id=toc-4367>٤٣٥٥ </span>- (لو تعلمون ما في المسألة؛ ما مشى أحد إلى أحد يسأله شيئًا) .\nضعيف\nأخرجه النسائي (١/ ٣٦٢)، عن عبد الله بن خليفة، عن عائذ بن عمرو:\nأن رجلًا أتى النبي - ﷺ - فسأله، فأعطاه، فلما وضع رجله على أسكفة الباب قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن خليفة - ويقال: خليفة بن عبد الله البصري -؛ قال الحافظ:\n\"مجهول، ما روى عنه إلا بسطام بن مسلم، ووهم من زعم أن شعبة روى عنه\".\nيشير بذلك إلى الذهبي، وبناء على زعمه المذكور قال فيه: \"صدوق\".","vol":"9","page":346},{"text":"<span data-type=\"title\" id=toc-4368>٤٣٥٦ </span>- (لو تعلمون من الدنيا ما أعلم؛ لاستراحت أنفسكم منها) .","vol":"9","page":346},{"text":"ضعيف.\nرواه ابن شمعون الواعظ في \"الأمالي\" (١٧٩/ ٢)، والحاكم (٣/ ٦٢٨-٦٢٩) عن موسى بن عبيد ة، عن عبد الله بن عبيد ة، عن عروة بن الزبير، - وزاد الحاكم: عن أبيه -، مرفوعًا. ولعل هذه الزيادة خطأ مطبعي أو من الناسخ؛ فقد رواه البيهقي في \"الشعب\" عن عروة أيضًا؛ مرسلًا، كما في \"الجامع الصغير\".\nقلت: وإسناده ضعيف على كل حال؛ فإن موسى بن عبيد؛ ضعيف.\nوعبد الله بن عبيد ة أخوه؛ مختلف فيه، وجزم الحافظ بأنه ثقة.\n<span data-type=\"title\" id=toc-4369>٤٣٥٧ </span>- (لو عرفتم الله حق معرفته؛ لعلمتم العلم الذي ليس معه به جهل، ولو عرفتم الله حق معرفته؛ لزالت الجبال بدعائكم، وما أوتي أحد من اليقين شيئًا إلا ما لم يؤت منه أكثر مما أوتي، فقال معاذ ابن جبل: ولا أنت يا رسول الله! فقال: ولا أنا. قال معاذ: فقد بلغنا أن عيسى ابن مريم ﵇ كان يمشي على الماء، فقال رسول الله - ﷺ -: ولو ازداد يقينًا لمشى على الهواء) .\nمنكر، ضعيف الإسناد\nأخرجه البيهقي في \"الزهد الكبير\" (ق ١١٧/ ٢) وقال: هذا منقطع، وأبو نعيم في \"الحلية\" (٨/ ١٥٦-١٥٧) من طريق وهيب المكي وقال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف لإعضاله؛ فإن وهيبًا هذا هو ابن الورد المكي، وهو من كبار الطبقة السابعة عند ابن حجر في \"التقريب\"، فبينه وبين النبي - ﷺ - مفاوز.\nقلت: وهو عندي منكر المتن بهذا السياق؛ فإن فيه أن عيسى لم يكن يقينه","vol":"9","page":347},{"text":"من القوة بحيث يمكنه أن يمشي على الهواء، بينما حكوا أن هذا كان لبعض الأولياء، فينتج من ذلك أن هذا البعض كان أقوى يقينًا من عيسى ﵇!! ولا يخفى ما في هذا من الضلال البين، ويلزم من ذلك أحد أمرين ولا بد: إن كان هذا الذي حكوا صحيحًا، فالحديث غير صحيح، وإن كان هذا الحديث صحيحًا؛ فالذي حكوا غير صحيح ولا بد. فتأمل.\nثم إن الحديث عزاه في \"الجامع الصغير\" للترمذي الحكيم، ورمز له بالضعف وقد مضى بلفظ: \"لو خفتم الله ... \" إلا أنه أسنده من حديث معاذ، وروايتنا هذه تدل على أنه معضل، فلا أدري آلعزو خطأ أم كذلك وقع في الترمذي مسندًا؟ وأيا ما كان؛ فالحديث ضعيف.\nثم ترجح لدي الأمر الثاني للرواية الآتية:\n\"لو عرفتم الله حق معرفته لمشيتم على البحور، ولزالت بدعائكم الجبال\" (١) .\nقال العراقي في \"تخريج الإحياء\" (٤/ ٨٤):\n\"رواه أبو منصور الديلمي في \"مسند الفردوس\" بسند ضعيف من حديث معاذ بن جبل\".\nقلت: وكأنه قطعة من الحديث الذي قبله. لكن هذا موصول، وذلك منقطع ومعضل.\nثم رأيت العراقي أعاد الحديث في مكان آخر (٤/ ٢٣٠) وقال:\n\"رواه الإمام محمد بن نصر في \"كتاب تعظيم قدرالصلاة\" من حديث معاذ ابن جبل بإسناد فيه لين\".\nقلت: وكذلك رواه أبو نعيم، وهو الحديث الذي قبله، ورواه الحكيم الترمذي\n_________\n(١) كتب الشيخ بخطه إزاء هذا السطر: \" ضعيف السند \".","vol":"9","page":348},{"text":"مختصرًا؛ كما في \"الجامع الصغير\".\n<span data-type=\"title\" id=toc-4370>٤٣٥٨ </span>- (لو رأيتم الأجل ومسيره لأبغضتم الأمل وغروره، وما من أهل بيت إلا وملك الموت يتعاهدهم في كل يوم مرة، فمن وجده قد انقضى أجله قبض روحه، فإذا بكى أهله وجزعوا قال: لم تبكون، ولم تجزعون؟ فوالله! ما نقصت لكم عمرًا، ولا حبست لكم رزقًا، وما لي من ذنب. ولي إليكم عودة ثم عودة) .\nضعيف\nرواه القضاعي (١١٥/ ٢-١١٦/ ١) عن بشر بن خالد العسكري قال: أنبأنا عبد الرحمن بن يحيى بن سعيد قال: أخبرنا مالك، عن أبي الزناد، عن خارجة بن زيد بن ثابت، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن يحيى بن سعيد؛ قال الذهبي:\n\"لا يعرف، وله رواية عن أبيه، وقال ابن عدي: يحدث بالمناكير\".\nوروى القضاعي أيضًا من طريق نوفل بن سليمان الهنائي، عن عبيد الله بن عمر، عن نافع، عن ابن عمر مرفوعًا؛ بالجملة الأولى منه.\nونوفل هذا؛ ضعفه الدارقطني وغيره.\nوعزاها السيوطي في \"الجامع\" للبيهقي في \"الشعب\" عن أنس، وقال المناوي:\n\"ثم قال البيهقي: قال أبو بكر - يعني ابن خذيمة -: لم أكتب عن هذا الرجل - يعني: أحمد بن يحيى المعدل - غير هذا الحديث\".\nقلت: ولم أعرفه.","vol":"9","page":349},{"text":"<span data-type=\"title\" id=toc-4371>٤٣٥٩ </span>- (لقد رأيتني يوم أحد وما في الأرض قربي مخلوق غير جبريل عن يميني، وطلحة عن يساري) .","vol":"9","page":349},{"text":"ضعيف جدًا\nأخرجه الحاكم (٣/ ٣٧٨) عن صالح بن موسى الطلحي، عن سهيل، عن أبيه، عن أبي هريرة ﵁ قال:\nلما وضعت الحرب أوزارها؛ افتخر رسول الله - ﷺ -، وطلحة ساكت، وسماك بن خرشة أبو دجانة ساكت لا ينطق، فقال رسول الله - ﷺ -: فذكره.\nقلت: سكت عنه الحاكم والذهبي، وكأنه لظهور ضعفه؛ فإن صالح بن موسى الطلحي؛ متروك.\n<span data-type=\"title\" id=toc-4372>٤٣٦٠ </span>- (لو كان المؤمن في حجر [ضب] لقيض الله له من يؤذيه) .\nضعيف\nأخرجه البزار (٣٣٥٩)، وابن شاهين في \"الترغيب\" (٢٩٨/ ١)، والطبراني في \"الأوسط\"، والقضاعي (ق ١١٦/ ١)، وابن عساكر (١١/ ٢٢٧/ ٢،١٩/ ٢٤/ ١) عن أبي بكر بن شيبة المدني قال: حدثنا أبو قتادة بن يعقوب بن عبد الله بن ثعلبة بن صعير العدوي، عن ابن أخي ابن شهاب، عن ابن شهاب، عن أنس بن مالك مرفوعًا. وقال ابن عساكر:\n\"قال الدارقطني: غريب من حديث الزهري عن أنس، تفرد به عنه ابن أخيه، لم يروه غير أبي قتادة، تفرد به أبو بكر عبد الرحمن بن عبد الملك بن أبي (كذا) شيبة\".\nقلت: رجاله ثقات رجال البخاري؛ غير أبي قتادة بن يعقوب بن عبد الله بن ثعلبة؛ فإني لم أجد له ترجمة، وقد ذكره الحافظ المزي في شيوخ ابن شيبة المذكور. وقال ابن عساكر أيضًا:\n\"قال الحاكم: غريب من حديث الزهري\".\nوأخرج له القضاعي شاهدًا من حديث علي مرفوعًا به؛ إلا أنه قال: \"فأرة\"","vol":"9","page":350},{"text":"بدل \"ضب\". يرويه من طريق عيسى بن عبد الله بن محمد بن علي بن أبي طالب، عن أبيه، عن جده، عن علي بن أبي طالب.\nقلت: وهذا إسناد ضعيف جدًا لا يصلح للاستشهاد به؛ عيسى هذا؛ قال الدارقطني:\n\"متروك الحديث\". وقال ابن حبان:\n\"يروي عن آبائه أشياء موضوعة\".\nثم تناقض ابن حبان؛ فذكره في \"الثقات\".\nوذكره السيوطي في \"الجامع الصغير\" بلفظ:\n\"لو كان المؤمن على قصبة في البحر لقيض الله له من يؤذيه\". وقال:\n\"رواه ابن أبي شيبة عن \" هكذا؛ لم يذكر صحابيه.\n<span data-type=\"title\" id=toc-4373>٤٣٦١ </span>- (لو لم يبق من الدنيا إلا يوم؛ لطوله الله ﷿ حتى يملك رجل من أهل بيتي، يملك جبل الديلم والقسطنطينية) .\nضعيف\nأخرجه ابن ماجه (٢/ ١٧٩) عن قيس، عن أبي حصين، عن أبي صالح، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لأن قيسًا - وهو ابن الربيع -؛ قال الحافظ:\n\"صدوق تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به\".","vol":"9","page":351},{"text":"<span data-type=\"title\" id=toc-4374>٤٣٦٢ </span>- (لولا عباد لله ركع، وصبية رضع، وبهائم رتع؛ لصب عليكم العذاب صبًا، ثم لرض رضًا) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (ص ٤٩٩ - حرم)، والدولابي في","vol":"9","page":351},{"text":"\"الكنى\" (١/ ٤٣)، وابن عدي (٢٣٥/ ١ و٣٣٢/ ١)، والبيهقي (٣/ ٣٤٥) عن عبد الرحمن بن سعد بن عمار المؤذن، عن مالك بن عبيد ة الديلي، عن أبيه، عن جده مرفوعًا. وقال الطبراني:\n\"لا يروى عن ابن عبيد ة الديلي إلا بهذا الإسناد\".\nقلت: وهو ضعيف؛ مالك بن عبيد ة؛ قال ابن عدي:\n\"قال ابن معين: لا أعرفه\".\nوعبد الرحمن بن سعد؛ ضعيف، كما في \"التقريب\".\nثم روى أبو يعلى (١١/ ٦٤٠٢)، والطبراني، والبيهقي، وكذا البزار (ص ٣١٢ - زوائده) عن إبراهيم بن خثيم بن عراك بن مالك، عن أبيه، عن جده، عن أبي هريرة مرفوعًا بلفظ:\n\"مهلًا عن الله مهلًا؛ فإنه لولا شباب خشع، وبهائم رتع ... \" الحديث مثله ثم قوله: \"ثم لرض رضًا\". وقال البيهقي:\n\"إبراهيم بن خثيم؛ غير قوي\".\nوتعقبه ابن التركماني بقوله:\n\"وأهل هذا الشأن أغلظوا فيه القول؛ فقال النسائي: متروك. وقال أبو الفتح الأزدي: كذاب. وقال الجوزجاني: اختلط بآخره\".\nقلت: وقول النسائي المذكور هو الذي اعتمده الذهبي، فلم يذكر غيره في \"المغني\".\n<span data-type=\"title\" id=toc-4375>٤٣٦٣ </span>- (لولا القصاص؛ لأوجعتك بهذا السواك) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (١٨٤)، وابن سعد في","vol":"9","page":352},{"text":"\"الطبقات\" (١/ ٣٨٢)، وابن أبي الدنيا في \"الأهوال\" (٩٩/ ٢)، وأبو يعلى (٤/ ١٦٤٠،١٦٤٨،١٦٥٢)، والطبراني في \"الكبير\" (٢٣/ ٣٧٥/ ٨٨٨)، وأبو نعيم في \"الحلية\" (٨/ ٣٧٨)، والخطيب (٢/ ١٤٠)، عن داود بن أبي عبد الله عن ابن جدعان عن جدته، عن أم سلمة:\nأن النبي - ﷺ - أرسل وصيفة له، فأبطأت، فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ جدة ابن جدعان لا تعرف. وابن جدعان هو عبد الرحمن بن محمد؛ كما وقع في رواية \"الأدب\"، وفي رواية لأبي يعلى؛ إلا أنه وقع فيه مقلوبًا: محمد بن عبد الرحمن! وهو ابن زيد بن جدعان؛ وثقه النسائي وابن حبان، وروى عنه جمع، لكن جدته هذه لا تعرف، بل قال الذهبي في عبد الرحمن عن جدته:\n\"لا يعرفان، تفرد عنه داود\".\nوداود بن أبي عبد الله؛ مجهول الحال لم يوثقه غير ابن حبان، وقد تفرد به كما قال أبو نعيم.\nومما تقدم تعلم تساهل المنذري ثم الهيثمي في تجويد إسناد أبي يعلى! كما أشرت إلى ذلك في \"ضعيف الترغيب\" (٣/ ١٦٤/ ٥١)؛ ووقع فيه معزوًا لأحمد وهو خطأ، وعزاه في مكان آخر (٤/ ٤٠١) لأبي يعلى، وهو الصواب.\n<span data-type=\"title\" id=toc-4376>٤٣٦٤ </span>- (لولا أن أشق على أمتي؛ لأمرتهم أن يستاكوا بالأسحار) .\nضعيف\nأخرجه ابن عدي (١١٢/ ١) عن ابن لهيعة، عن حيي بن عبد الله المعافري، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.","vol":"9","page":353},{"text":"<span data-type=\"title\" id=toc-4377>٤٣٦٥ </span>- (لولا أن السؤال يكذبون؛ ما أفلح من ردهم) .\nضعيف جدًا\nرواه العقيلي في \"الضعفاء\" (٥١)، وأبو نعيم في \"أخبار أصبهان\" (٥/ ١٧٩)، والثقفي في \"الثقفيات\" (ج٢ رقم ٢)، عن بشر بن الحسين، عن الزبير بن عدي، عن أنس بن مالك مرفوعًا. وقال:\n\"قال البخاري: بشر بن الحسين الأصبهاني؛ فيه نظر\". ثم ساق العقيلي له أحاديث أخرى؛ ثم قال:\n\"وله غير حديث من هذا النحو؛ مناكير كلها\".\nثم رواه العقيلي (ص ٢١٢)، والقضاعي (١١٥/ ١) عن عبد الله بن عبد الملك ابن كرز بن جابر، عن يزيد بن بكار (وقال القضاعي: ابن رومان)، عن عروة، عن عائشة مرفوعًا به. وقال العقيلي:\n\"لا يتابع عليه\" يعني: ابن كرز هذا؛ وقال فيه:\n\"منكر الحديث\". وقال ابن حبان:\n\"لا يشبه حديثه حديث الثقات، يروي العجائب\". ثم قال العقيلي:\n\"وفيه رواية من غير هذا الوجه بإسناد لين\".\nقلت: وكأنه يعني الذي قبله.\nثم رواه العقيلي (٢٥٢-٢٥٣) عن عبد الأعلى بن حسين بن ذكوان المعلم، عن أبيه، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا. وقال:\n\"عبد الأعلى بن الحسين؛ منكر الحديث غير محفوظ، ولا يصح في هذا الباب شيء عن النبي - ﷺ -\".\nوالحديث أورده ابن الجوزي في \"الموضوعات\" (٢/ ١٥٥-١٥٦) من رواية","vol":"9","page":354},{"text":"العقيلي عن عبد الأعلى هذا، وعن عبد الله بن عبد الملك الذي قبله، ومن رواية ابن عدي (٢٤٠/ ٢) من حديث أبي أمامة وفيه عمر بن موسى، وعن هياج بن بسطام، عن جعفر بن الزبير، عن أبي أمامة. ثم قال ابن الجوزي:\n\"وهياج وجعفر؛ متروكان، ولا يصح في هذا الباب شيء\".\nوتعقبه السيوطي في \"اللآلىء\" (٢/ ٧٥) بأن عبد الأعلى ذكره ابن حبان في \"الثقات\"، وحديث عائشة أخرجه البيهقي في \"الشعب\"، ولحديث أبي أمامة طريق آخر أخرجه الطبراني من طريق إبراهيم بن طهمان عن جعفر بن الزبير، وجاء أيضًا من حديث أبي هريرة أخرجه ابن صرصري في \"أماليه\"، ومن حديث أنس أخرجه العقيلي.\nوتعقبه ابن عراق بقوله (٢٦٤/ ١):\n\"لا يصلحان شاهدًا؛ فإن في الأول عمر بن صبح، وفي الثاني بشر بن الحسين\".\nقلت: وقد عرفت حال بشر آنفًا، وأما ابن صبح فقال ابن عراق (٣٤/ ١):\n\"كذاب اعترف بالوضع\".\nقلت: وقال ابن عدي في عمر بن موسى - وهو الوجيهي -:\n\"هو في عداد من يضع الحديث متنًا وإسنادًا\".\nوهو أخرجه (٢٤٠/ ٢) من طريق بقية عنه.\nوجملة القول؛ أن الحديث ضعيف جدًا من جميع طرقه، وبعضها أشد ضعفًا من بعض.","vol":"9","page":355},{"text":"<span data-type=\"title\" id=toc-4378>٤٣٦٦ </span>- (ليأتين على الناس زمان يكذب فيه الصادق، ويصدق فيه الكاذب، ويخون فيه الأمين، ويؤتمن فيه الخؤون، ويشهد فيه المرء وإن لم يستشهد، ويحلف وإن لم يستحلف، ويكون أسعد الناس في الدنيا لكع بن لكع؛ لا يؤمن بالله ورسوله) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٤/ ٢/ ٢٧٨-٢٧٩) عن عبد الله ابن صالح: أخبرنا الليث قال: حدثني يحيى بن سليم بن زيد مولى النبي - ﷺ -، عن مصعب بن أبي أمية قال: حدثتني أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يحيى بن سليم؛ قال الحافظ:\n\"مجهول\".\nوعبد الله بن صالح؛ فيه ضعف.\nومن طريقه رواه الطبراني في \"الكبير\" و\"الأوسط\"؛ كما في \"فيض القدير\" للمناوي وقال:\n\"رمز المصنف لحسنه، قال الهيثمي: فيه عبد الله بن صالح كاتب الليث، وهو ضعيف وقد وثق\".","vol":"9","page":356},{"text":"<span data-type=\"title\" id=toc-4379>٤٣٦٧ </span>- (ليبعثن الله من مدينة بالشام يقال لها: حمص سبعين ألفًا يوم القيامة؛ لا حساب عليهم، فيما بين الزيتون والحائط في البرث الأحمر) .\nضعيف\nرواه أحمد (١/ ١٩)، والبزار (٣٥٣٧)، وابن عساكر (٥/ ١٤٦/ ٢) عن أبي بكر بن عبد الله بن أبي مريم الغساني، عن راشد بن سعد، عن حمزة","vol":"9","page":356},{"text":"ابن عبد كلال قال: سمعت عمر بن الخطاب يقول: فذكره مرفوعًا. وقال ابن عساكر:\n\"خالفه غيره في الإسناد فقال: عن راشد، عن أبي راشد، عن معدي كرب ابن عبد بن كلال\".\nثم ساقه بإسناده من طريق الطبراني، وهذا في \"مسند الشاميين\" (ص ٣٦٨)، والحاكم (٣/ ٨٨-٨٩) عن إسحاق بن إبراهيم بن العلاء الزبيدي: حدثني عمرو بن الحارث الزبيدي: حدثني عبد الله بن سالم الأشعري: حدثني محمد بن الوليد بن عامر الزبيدي: حدثنا راشد بن سعد: أن أبا راشد حدثهم: أن معدي كرب بن عبد كلال به؛ وفيه قصة. وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: بل منكر، وإسحاق هو ابن زبريق؛ كذبه محمد بن عوف الطائي، وقال أبو داود: ليس بشيء. وقال النسائي: ليس بثقة\".\nقلت: وأبو بكر بن أبي مريم في الطريق الأولى؛ ضعيف لاختلاطه.\nوحمزة بن عبد كلال؛ قال الذهبي:\n\"ليس بعمدة، ويجهل\".\nوفي الطريق الأخرى: أبو راشد؛ أيضًا قال الحافظ:\n\"لا يعرف\".\nقلت: ومع ذلك قال الحافظ في هذا الطريق:\n\"وهو أشبه\".\nفلا أدري هل تنبه أن فيها ابن زبريق أم لا؟ وقد قال فيه في \"التقريب\":","vol":"9","page":357},{"text":"\"صدوق يهم كثيرًا، وأطلق محمد بن عوف أن يكذب\".\nثم رأيت له طريقًا ثالثة: أخرجها الطبراني في \"مسند الشاميين\" (ص ٣٢٨ و٣٣٠) قال: حدثنا عمرو بن إسحاق: حدثنا محمد بن إسماعيل بن عياش: حدثني أبي، عن ضمضم بن زرعة، عن شريح بن عبيد، عن أبي راشد الحبراني، عن ابن عمر قال:\nسافرنا مع عمر بن الخطاب ...\nقلت: فذكر الحديث؛ وفيه القصة.\nوهذا إسناد ضعيف؛ محمد بن إسماعيل؛ ضعيف.\nوعمرو بن إسحاق - وهو ابن إبراهيم بن العلاء بن زبريق الحمصي -؛ لم أجد له ترجمة، ولا في \"تاريخ دمشق\" لابن عساكر؛ وقد اضطرب في إسناده، فرواه مرة هكذا، ومرة رواه عن أبيه إسحاق بن إبراهيم، عن عمرو بن الحارث بإسناده المتقدم، ولعل هذا هو الأرجح؛ لأنه قد توبع عليه في رواية الحاكم السابقة.\n<span data-type=\"title\" id=toc-4380>٤٣٦٨ </span>- (ليت شعري كيف أمتي بعدي حين تتبختر رجالهم، وتمرح نساؤهم، وليت شعري حين يصيرون صنفين: صنفًا ناصبي نحورهم في سبيل الله، وصنفًا عمالًا لغير الله) .\nضعيف جدًا\nرواه ابن عساكر (٧/ ٩٨/ ١) عن عبيد الله زحر: حدثني سعد بن سعود، عن رجل من أصحاب النبي - ﷺ - مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ ابن زحر هذا؛ متروك، وسعد بن مسعود؛ ترجمه ابن عساكر، وذكر أنه كان رجلًا صالحًا ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"9","page":358},{"text":"<span data-type=\"title\" id=toc-4381>٤٣٦٩ </span>- (ليجيئن أقوام يوم القيامة ليست في وجوههم مزعة من لحم قد أحلقوها) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (١٩٤/ ١)، والخطيب (٧/ ٣٩) عن غياث بن إبراهيم، عن أشعب الطامع بن أبي حميدة، قال: أتيت سالم بن عبد الله أسأله، فأشرف علي من خوخة، فقال: ويلك يا أشعب! لا تسل؛ فإن أبي يحدثني، عن رسول الله - ﷺ - قال: فذكره مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته غياث هذا؛ فإنه كذاب وضاع، وهو الذي حدث المهدي بخبر: \"لا سبق إلا في نصل أو حافر\"؛ فزاد فيه: \"أو جناح\"، فوصله المهدي، ثم لما خرج قال: أشهد أن قفاك قفا كذاب.\nوأشعب الطامع؛ هو صاحب النوادر، وقل ما روى، قال الأزدي:\n\"لا يكتب حديثه\".\nوالحديث أورده السيوطي في \"الجامع\"، فقال المناوي:\n\"رمز (السيوطي) لحسنه\".\nقلت: وكأن المناوي لم يقف على إسناده، وإلا؛ فحال غياث مكشوف!","vol":"9","page":359},{"text":"<span data-type=\"title\" id=toc-4382>٤٣٧٠ </span>- (ليخش أحدكم أن يؤخذ عند أدنى ذنوبه في نفسه) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٢٢٤) عن محمد بن عيينة بن مالك: حدثنا ابن المبارك: حدثنا محمد بن النضر الحارثي قال: قال رسول الله - ﷺ - فذكره. وقال:\n\"لا أعلم رواه بهذا اللفظ عن محمد بن النضر إلا ابن المبارك، وكان محمد","vol":"9","page":359},{"text":"ابن النضر وضرباؤه من المتعبد ين لم يكن من شأنهم الرواية، كانوا إذا أوصوا إنسانًا أو وعظوه ذكروا الحديث عن النبي - ﷺ - إرسالًا\".\nوأقول: فهو مجهول الحال في الرواية، وهو من طبقة شيوخ شيوخ الإمام أحمد، ويروي عن الأوزاعي وطبقته، وعلته فحديثه معضل، وليس مرسلًا كما توهم السيوطي في \"الجامع الصغير\".\n<span data-type=\"title\" id=toc-4383>٤٣٧١ </span>- (ليدخلن بشفاعة عثمان بن عفان سبعون ألفًا - كلهم قد استوجبوا النار - الجنة بغير حساب) .\nضعيف\nأخرجه ابن عساكر (١١/ ١٠٥/ ٢) عن عبد الرحمن بن نافع: أخبرنا محمد بن يزيد مولى قريش، عن محمد بن عمرو، عن عطاء، عن ابن عباس مرفوعًا.\nومن طريق الحسين بن عبيد الله العجلي: أخبرنا مروان بن معاوية الفزاري، عن سليمان، عن عكرمة، عن ابن عباس.\nقلت: والعجلي هذا؛ قال الدارقطني:\n\"كان يضع الحديث\".\nومحمد بن يزيد القرشي؛ لم أعرفه.\nومثله عبد الرحمن بن نافع، ويحتمل أنه ابن نافع بن جبير الزهري، قال الدارقطني:\n\"مجهول\".\nوالحديث أورده السيوطي في \"الجامع\" من رواية ابن عساكر؛ ساكتًا عليه كعادته، فتعقبه المناوي بقوله:","vol":"9","page":360},{"text":"\"قضية تصرف المصنف أن ابن عساكر خرجه وسكت عليه، والأمر بخلافه، بل قال: روي بإسناد غريب عن ابن عباس رفعه، وهو منكر. اهـ، وأقره عليه الذهبي في اختصاره (لتاريخه) \".\nقلت: ولينظر أين قال ابن عساكر هذا؟ فإني لم أره عقب الحديث ولا قبله.\nثم روى من طريق سعيد بن سالم المكي: أخبرنا عتبة بن يقظان، عن سيار أبي الحكم، عن أبي سفيان النهشلي، عن الحسن مرسلًا بلفظ:\n\"ليدخلن الجنة بشفاعة رجل من أمتي نحو ربيعة ومضر\"، قيل: من هو يا رسول الله؟ قال: \"عثمان بن عفان\".\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله، فيه أبو سفيان النهشلي؛ لم أعرفه.\nوعتبة بن يقظان؛ ضعيف.\nوسعيد بن سالم المكي؛ قريب منه.\n<span data-type=\"title\" id=toc-4384>٤٣٧٢ </span>- (ليدركن المسيح من هذه الأمة أقوامًا إنهم لمثلكم أو خير - ثلاث مرات -، ولن يخزي الله أمة أنا أولها والمسيح آخرها) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٧/ ١٤٧/ ١): حدثنا عيسى، عن صفوان بن عمرو السكسكي، عن عبد الرحمن بن جبير بن نفير قال: لما اشتد حزن أصحاب رسول الله - ﷺ - على من أصيب مع زيد يوم مؤتة، قال النبي - ﷺ -: فذكره.\nوأخرجه الحاكم (٣/ ٤١) من طريق أخرى عن عيسى بن يونس به؛ إلا أنه قال:","vol":"9","page":361},{"text":"\"عن عبد الرحمن بن جبير بن نفير، عن أبيه\".\nفجعله من مسند أبيه جبير بن نفير وقال: \"الدجال\" بدل \"المسيح\" ثم قال:\n\"صحيح على شرط الشيخين\"، وتعقبه الذهبي بقوله:\n\"قلت: ذا مرسل، سمعه عيسى بن يونس عن صفوان، وهو خبر منكر\".\nووجه كونه مرسلًا؛ أن جبير بن نفير لا صحبة له، وهو مخضرم.\n<span data-type=\"title\" id=toc-4385>٤٣٧٣ </span>- (ليس الخلف أن يعد الرجل ومن نيته أن يجيء، ولكن الخلف [أن يعد الرجل] ومن نيته أن لا يجيء) (١) .\nضعيف\nرواه الضياء المقدسي في \"جزء من حديثه\" (١٤٢/ ١) عن موسى ابن إسحاق: حدثنا يوسف بن يعقوب الصفار: حدثنا معن بن عيسى، عن إبراهيم بن طهمان قال: حدثني علي بن عبد الأعلى، عن زيد بن أرقم مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات رجال البخاري؛ غير علي بن عبد الأعلى - وهو الثعلبي -؛ قال الحافظ:\n\"صدوق، ربما وهم، من السادسة\".\nفليس له رواية عن الصحابة، فهو منقطع.\nوموسى بن إسحاق؛ هو الأنصاري الخطمي، قال ابن أبي حاتم (٤/ ١/ ١٣٥):\n\"كتبت عنه، وهو ثقة صدوق\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن ملاحظة لنفسه: \" راجع (ع) وليس هو في نسخة مكتبتي المصورة \".","vol":"9","page":362},{"text":"<span data-type=\"title\" id=toc-4386>٤٣٧٤ </span>- (ليس بمؤمن مستكمل الإيمان من لم يعد البلاء نعمة، والرخاء مصيبة. قال: لأن البلاء لا يتبعه إلا الرخاء، وكذلك الرخاء لا يتبعه إلا المصيبة، وليس بمؤمن مستكمل الإيمان من لم يكن في غم ما لم يكن في صلاة. قالوا: ولم يا رسول الله؟ قال: لأن المصلي يناجي ربه، وإذا كان في غير صلاة إنما يناجي ابن آدم) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (١٠٤/ ١)، والأصبهاني في \"الترغيب\" (٧٤/ ٢) عن عبد العزيز بن يحيى المديني: أخبرنا عبد الله بن وهب، عن سليمان بن عيسى، عن سفيان الثوري، عن ليث، عن طاوس، عن ابن عباس ﵄ مرفوعًا.\nقلت: وهذا موضوع؛ آفته إما سليمان بن عيسى - وهو السجزي -؛ قال الذهبي:\n\"هالك؛ قال الجوزجاني: كذاب مصرح. وقال أبو حاتم: كذاب. وقال ابن عدي: يضع الحديث\".\nوإما عبد العزيز بن يحيى المديني؛ فإنه مثله، قال الذهبي:\n\"كذبه إبراهيم بن المنذر الحزامي. وقال أبو حاتم: ضعيف. وأما الحاكم فقال: صدوق لم يتهم في روايته عن مالك. كذا قال بسلامة باطن! قال البخاري: يضع الحديث. وقال ابن أبي حاتم: سمع منه أبي ثم ترك حديثه\".\nوبه أعله المناوي آثرًا قول البخاري المذكور فيه، ثم قال متعقبًا على السيوطي:\n\"فكان ينبغي للمصنف حذفه من كتابه\".\nقلت: وكم فيه من أحاديث كثيرة كان ينبغي عليه حذفها، كما يتبين ذلك","vol":"9","page":363},{"text":"لمن تتبعها في كتابي \"ضعيف الجامع الصغير وزيادته\"، وقد يسر الله إتمامه تأليفًا وطبعًا.\nوالحمد لله الذي بنعمته تتم الصالحات.\n<span data-type=\"title\" id=toc-4387>٤٣٧٥ </span>- (ليس عدوك الذي إن قتلته كان لك نورًا، وإن قتلك دخلت الجنة، ولكن أعدى عدوك ولدك الذي خرج من صلبك، ثم أعدى عدو لك مالك الذي ملكت يمينك) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٩٤/ ٣٤٤٥)، وفي \"مسند الشاميين\" (ص ٣٣٢) بإسناد الحديث المتقدم برقم (١٥١٠) . وفيه علل منها الانقطاع بين شريح وأبي مالك الأشعري. وهي العلة القادحة؛ فقد جاء الحديث من رواية سعيد بن أبي هلال، عن أبي مالك الأشجعي مرفوعًا به، دون قوله:\n\"ولدك ... \" إلخ. وقال مكان ذلك:\n\"نفسك التي بين جنبيك\".\nأخرجه ابن بشران في مجلس من \"الأمالي\" (ق ١٣٢/ ١-٢) من طريقين عن الليث، عن خالد بن يزيد، عن سعيد به.\nقلت: ورجاله ثقات رجال الشيخين، لكن له علتان:\nالأولى: الانقطاع بين أبي مالك الأشجعي وبين ابن أبي هلال؛ فإنهم لم يذكورا له رواية عن الصحابة. وأشار إلى ذلك الحافظ في \"التقريب\" بجعله إياه من الطبقة السادسة.\nالثانية: أن الإمام أحمد نسبه إلى الاختلاط.","vol":"9","page":364},{"text":"<span data-type=\"title\" id=toc-4388>٤٣٧٦ </span>- (ليس على الرجل جناح أن يتزوج بقليل أو كثير من ماله؛ إذا تراضوا وأشهدوا) .\nضعيف جدًا\nأخرجه البيهقي (٧/ ٢٣٩) عن أبي هارون، عن أبي سعيد رفعه. وقال:\n\"أبو هارون العبد ي؛ غير محتج به\".\nقلت: بل هو متروك، ومنهم من كذبه؛ كما قال الحافظ.","vol":"9","page":365},{"text":"<span data-type=\"title\" id=toc-4389>٤٣٧٧ </span>- (ليس على الرجل المسلم زكاة في كرمه، ولا في زرعه؛ إذا كان أقل من خمسة أوسق) .\nضعيف\nأخرجه الحاكم (١/ ٤٠١)، وعنه البيهقي (٤/ ١٢٨) من طريق سعيد بن أبي مريم: حدثنا محمد بن مسلم، عن عمرو بن دينار، عن جابر بن عبد الله مرفوعًا به.\nوتابعه داود بن عمرو الضبي: حدثنا محمد بن مسلم الطائفي بلفظ:\n\"لا صدقة في الزرع، ولا في الكرم، ولا في النخل؛ إلا ما بلغ خمسة أوسق، وذلك مئة فرق\".\nأخرجه البيهقي.\nقلت: وهذا إسناد رجاله ثقات؛ لكن الطائفي متكلم فيه، وقد أورده الذهبي في \"المغني في الضعفاء\"، وقال:\n\"وثقه ابن معين وغيره، وضعفه أحمد\". وقال الحافظ:\n\"صدوق يخطىء\".","vol":"9","page":365},{"text":"قلت: ولفظة \"الزرع\" لم أرها في حديث ثابت، فأخشى أن يكون الطائفي لم يحفظها، وإلا؛ فالحديث بدونها محفوظ من حديث جابر وغيره، عند مسلم (٣/ ٦٦-٦٧) وغيره. والله أعلم.\n<span data-type=\"title\" id=toc-4390>٤٣٧٨ </span>- (ليس على المعتكف صيام؛ إلا أن يجعله على نفسه) .\nضعيف\nأخرجه الدارقطني (ص ٢٤٧) عن محمد بن إسحاق السوسي، والحاكم (١/ ٤٣٩)، ومن طريقه البيهقي (٤/ ٣١٨-٣١٩) عن أبي الحسن أحمد بن محبوب الرملي - كلاهما - عن عبد الله بن محمد بن نصر الرملي: حدثنا محمد بن أبي عمر العدني: حدثنا عبد العزيز بن محمد، عن أبي سهل عم مالك، عن طاوس، عن ابن عباس مرفوعًا. وقال الدارقطني:\n\"رفعه هذا الشيخ، وغيره لا يرفعه\". وقال البيهقي:\n\"تفرد به عبد الله بن محمد بن نصر الرملي هذا، وقد رواه أبو بكر الحميدي عن عبد العزيز بن محمد ... \" فذكره بإسناده المذكور عن ابن عباس موقوفًا عليه، وقال:\n\"هذا هو الصحيح موقوف، ورفعه وهم، وكذلك رواه عمرو بن زرارة، عن عبد العزيز موقوفًا مختصرًا\".\nقلت: وابن نصر الرملي هذا؛ قال ابن القطان:\n\"لا أعرفه، وذكره ابن أبي حاتم فقال: يروي عن الوليد بن [محمد] الموقري، روى عنه موسى بن سهل [الرملي] . لم يزد على هذا\". ذكره الزيلعي في \"نصب الراية\" (٢/ ٤٩٠) .\nقلت: وابن نصر هذا؛ مما فات ذكره على الذهبي ثم العسقلاني في كتابيهما،","vol":"9","page":366},{"text":"ولم أجد له ذكرًا في غير \"الجرح والتعديل\" (٢/ ٢/ ١٦١) وقد عرفت ما عنده مما نقلته آنفًا عن الزيلعي، وذلك معناه أنه مجهول عنده، فكان ينبغي عليهما أن لا يغفلاه، ولعل ذلك هو السبب أو على الأقل من أسباب متابعة الذهبي في \"التلخيص\" الحاكم على تصحيحه لهذا الإسناد!!\n(تنبيه): ظاهر قول الدارقطني المتقدم: \"رفعه هذا الشيخ\" أنه يعني شيخه محمد بن إسحاق السوسي، وهو ما جزم به المناوي، ويرده متابعة أحمد بن محبوب الرملي إياه عند الحاكم، فلعله أراد شيخ شيخه ابن نصر الرملي. ثم نقل المناوي عن ابن حجر أنه قال:\n\"الصواب موقوف\".\n<span data-type=\"title\" id=toc-4391>٤٣٧٩ </span>- (لا تصلح قبلتان في أرض واحدة، وليس على المسلمين جزية) .\nضعيف\nأخرجه أبو داود (٢/ ٤٣،٤٦)، والترمذي (٦٣٣)، والطحاوي في \"المشكل\" (٤/ ١٦)، وأحمد (١/ ٢٢٣،٢٨٥) عن قابوس بن أبي ظبيان، عن أبيه، عن ابن عباس مرفوعًا. وقال الترمذي:\n\"قد روي عن قابوس بن أبي ظبيان، عن أبيه، عن النبي - ﷺ - مرسلًا\".\nوأقول: هو ضعيف مرسلًا وموصولًا؛ لأن مداره على قابوس هذا وفيه ضعف؛ قال الذهبي في \"المغني\":\n\"قال النسائي وغيره: ليس بالقوي\". وقال الحافظ:\n\"فيه لين\".","vol":"9","page":367},{"text":"<span data-type=\"title\" id=toc-4392>٤٣٨٠ </span>- (ليس على مقهور يمين) .\nموضوع\nأخرجه الدارقطني (ص ٤٩٧): أخبرنا أبو بكر محمد بن الحسن المقري: أخبرنا الحسين بن إدريس، عن خالد بن الهياج: أخبرنا أبي، عن عنبسة بن عبد الرحمن، عن العلاء، عن مكحول، عن واثلة بن الأسقع وعن أبي أمامة قالا: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا موضوع؛ عنبسة بن عبد الرحمن؛ قال الحافظ:\n\"متروك، رماه أبو حاتم بالوضع\".\nوالهياج - وهو ابن بسطام -؛ قال الحافظ:\n\"ضعيف، روى عنه ابنه خالد منكرات شديدة\".\nومحمد بن الحسن المقري - وهو النقاش -؛ متهم بالكذب.\nقلت: ومن هذا البيان تعرف تساهل مؤلف \"الخلاصة\" في قوله (١٨٣/ ٢):\n\"رواه الدارقطني من رواية واثلة بن الأسقع وأبي أمامة بإسناد ضعيف\".","vol":"9","page":368},{"text":"<span data-type=\"title\" id=toc-4393>٤٣٨١ </span>- (ليس في الإبل العوامل صدقة) .\nضعيف جدًا\nرواه ابن عدي (٣٢٢/ ٢)، والدارقطني (٢٠٣-٢٠٤)، والبيهقي (٤/ ١١٦) عن محمد بن حمزة الرقي، عن غالب القطان، عن عمرو ابن شعيب، عن أبيه، عن جده مرفوعًا. وقال الدارقطني:\n\"كذا قال: \"غالب القطان\"، وهو عندي غالب بن عبيد الله\".\nقلت: يعني العقيلي الجزري؛ وهو متروك.","vol":"9","page":368},{"text":"وأما ابن عدي؛ فأورده في ترجمة غالب بن حبيب اليشكري، وذكر في آخرها أن الضعف على أحاديثه بين.\nقلت: وهو متروك أيضًا؛ قال البخاري: منكر الحديث، فسواء كان هذا أو ذاك فالحديث ضعيف جدًا.\nومحمد بن حمزة الرقي؛ قال الذهبي:\n\"منكر الحديث\". وأما ابن حبان فذكره في \"الثقات\" وقال:\n\"يروى عن الخليل أنه ضعيف\".\nوروى زهير: حدثنا أبو إسحاق، عن عاصم بن ضمرة، عن علي مرفوعًا به؛ إلا أنه قال: \"البقر\" مكان \"الإبل\".\nأخرجه الدارقطني والبيهقي.\nوأبو إسحاق - هو السبيعي - مدلس وكان اختلط؛ وقد روي عنه موقوفًا.\nوروى البيهقي عن أبي الزبير: أنه سمع جابر بن عبد الله قال:\n\"ليس على مثير الأرض زكاة\".\nوإسناده موقوف صحيح؛ كما قال البيهقي.\nوقد روي مرفوعًا من حديث ابن عباس بلفظ:\n\"ليس في البقر العوامل صدقة، ولكن في كل ثلاثين تبيع، وفي كل أربعين مسن أو مسنة\".\nأخرجه الطبراني (٣/ ١٠٤/ ٢)، وابن عدي (١٩٠/ ١)، والدارقطني (ص ٢٠٤) عن سوار بن مصعب، عن ليث، عن مجاهد وطاوس عنه.","vol":"9","page":369},{"text":"لكن سوار متروك؛ كما قال النسائي وغيره.\nوليث - وهو ابن أبي سليم -؛ ضعيف لاختلاطه.\n<span data-type=\"title\" id=toc-4394>٤٣٨٢ </span>- (ليس الأعمى من يعمى بصره، ولكن الأعمى من تعمى بصيرته) .\nضعيف جدًا\nرواه الخطيب في \"حديثه عن شيوخه\" (٤١/ ٢) عن يعلى ابن الأشدق قال: حدثنا عبد الله بن جراد مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ يعلى هذا؛ قال البخاري:\n\"لا يكتب حديثه\". وقال ابن حبان:\n\"وضعوا له أحاديث، فحدث بها ولم يدر\". وقال أبو زرعة:\n\"ليس بشيء، لا يصدق\".\nوالحديث رواه الحكيم والبيهقي في \"الشعب\" عن ابن جراد؛ كما في \"الجامع\"، وزاد المناوي: والعسكري والديلمي. وأعله بابن الأشدق.","vol":"9","page":370},{"text":"<span data-type=\"title\" id=toc-4395>٤٣٨٣ </span>- (إن في المال لحقًا سوى الزكاة، ثم تلا هذه الآية التي في (البقرة): (ليس البر أن تولوا وجوهكم) الآية) .\nضعيف\nأخرجه الترمذي (١/ ١٢٨)، والدارمي (١/ ٣٨٥)، وابن عدي (١٩٣/ ١) عن جمع، عن شريك، عن أبي حمزة، عن الشعبي، عن فاطمة بنت قيس مرفوعًا. وقال الترمذي:\n\"إسناده ليس بذاك، وأبو حمزة ميمون الأعور؛ يضعف. وروى بيان وإسماعيل بن سالم عن الشعبي قوله، وهو أصح\".","vol":"9","page":370},{"text":"قلت: ميمون ضعيف؛ كما أفاده الترمذي، وجزم به في \"التقريب\".\nوشريك - وهو ابن عبد الله القاضي -؛ سيىء الحفظ.\nوقد اختلف عليه في متنه؛ فرواه الجمع المشار إليه كما ذكرنا، وخالفهم يحيى ابن آدم فرواه عنه بلفظ:\n\"ليس في المال حق سوى الزكاة\".\nأخرجه ابن ماجه (١٧٨٩) .\nورواية الجماعة أولى. ويؤيده أن الطبري أخرجه (٣/ ٣٤٣/ ٣٥٣٠) من طريق سويد بن عبد الله، عن أبي حمزة بلفظ الجماعة.\nوسويد هذا؛ مجهول؛ كما قال الدارقطني.\nوجملة القول؛ أن الحديث بلفظيه ضعيف، والراجح مع ذلك الأول، والصحيح أنه من قول الشعبي. والله أعلم.\n<span data-type=\"title\" id=toc-4396>٤٣٨٤ </span>- (ليس على من نام ساجدًا وضوء حتى يضطجع، فإذا اضطجع استرخت مفاصله) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (١/ ٣٩/ ١)، وعنه أحمد وابنه عبد الله (١/ ٢٥٦)، وأبو يعلى (٤/ ٢٤٨٧): حدثنا عبد السلام بن حرب، عن يزيد الدالاني، عن قتادة، عن أبي العالية، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد - هو ابن عبد الرحمن أبو خالد الدالاني -؛ قال الحافظ:\n\"صدوق يخطىء كثيرًا، وكان يدلس\".","vol":"9","page":371},{"text":"ومن هذا الوجه أخرجه أبو داود وقال:\n\"حديث منكر، لم يروه إلا يزيد الدالاني عن قتادة\".\nونحوه ما في كتابه \"مسائل الإمام أحمد\" (ص ٣٠٥):\n\"أن الإمام أحمد سئل عن هذا الحديث؟ فقال: ما ليزيد الدالاني يدخل على أصحاب قتادة. ورأيته لا يعبأ بهذا الحديث\".\nوراجع \"ضعيف أبي داود\" (٢٥)، فقد بسطت القول فيه في تخريجه من أصحاب \"السنن\" وغيرهم، وبيان ما أعل به غير ضعف الدالاني، ومن ضعفه من الأئمة غير من ذكرنا: كالبخاري، والترمذي، والدارقطني، والبيهقي، حتى نقل إمام الحرمين - ثم النووي - اتفاق أهل الحديث على تضعيفه، ولم يشذ عنهم غير ابن جرير الطبري، فلا تعبأ به بعد أن عرفت علته بل علله!\nومن عجائب بعض الحنفية، وتغييرهم للحقائق العلمية التي لا يشك فيها كل من تجرد عن الهوى من أهل العلم؛ فإن هذا الحديث مع ظهور ضعفه، واتفاق أئمة الحديث العارفين بعلله على ضعفه؛ ذهب الشيخ القاري - عفا الله عنا وعنه - إلى تقويته بأسلوب لا نرضاه لمثله فإنه:\nأولًا: ساق الحديث برواية البيهقي، ثم برواية أبي داود والترمذي. فأوهم شيئين:\n١- أنهم سكتوا عن الحديث ولم يضعفوه، والواقع خلافه؛ فإنهم جميعًا ضعفوه.\n٢- أن طريق أبي داود والترمذي غير طريق البيهقي، والواقع أنها واحدة مختصرة مدارها عندهم جميعًا على الدالاني!","vol":"9","page":372},{"text":"والإيهام المذكور لم يأت من سياق اللفظين المشار إليهما فقط، بل جاء ذلك أو تأكد بما يشبه التصريح؛ فإنه بعد أن عقبهما بحديث عمرو بن شعيب ... وحديث حذيفة الآتيين قال ما نصه:\n\"وهذه الأحاديث وإن كانت بانفرادها لا تخلو عن ضعف؛ إلا أنها إن تعاضدت لم ينزله عن درجة الحسن\" (١) .\nثانيًا: أوهم أن طريق حديث عمرو وطريق حديث حذيفة ضعفهما يسير بسبب سوء الحفظ؛ فإن مثل هذا الضعف هو الذي يفيد في التعاضد، كما هو مشروح في \"علم مصطلح الحديث\"، وليس الأمر كذلك؛ فإن حديث عمرو فيه كذاب وضاع، فقد ساقه الزيلعي في \"نصب الراية\" (١/ ٤٥) - بكل أمانة وإخلاص - من رواية ابن عدي، عن مهدي بن هلال: حدثنا يعقوب بن عطاء بن أبي رباح، عن عمرو بن شعيب، عن أبيه، عن جده مرفوعًا. بلفظ:\n\"ليس على من نام قائمًا أو قاعدًا وضوء حتى يضطجع جنبه على الأرض\".\nومهدي بن هلال هذا؛ هو أبو عبد الله البصري؛ قال الذهبي في \"الميزان\":\n\"كذبه يحيى بن سعيد، وابن معين. وقال الدارقطني وغيره: متروك. وقال ابن معين أيضًا: يضع الحديث، وساق له ابن عدي أحاديث، هذا أحدها وقال: عامة ما يرويه لا يتابع عليه. وقال ابن المديني: كان يتهم بالكذب\". وقال ابن معين أيضًا:\n\"هو من المعروفين بالكذب ووضع الحديث\". وكذبه أحمد أيضًا. وقال أبو داود والنسائي:\n\"كذاب\"؛ كما في \"اللسان\".\n_________\n(١) \" فتح باب العناية بشرح كتاب النقاية \" للشيخ القاري (١ / ٦٧ - ٦٨)، تحقيق أبي غدة.","vol":"9","page":373},{"text":"قلت: فهل يعتضد حديث في الدنيا برواية مثل هذا الكذاب إياه؛ لولا التعصب المذهبي؟!\nعلى أن شيخه يعقوب بن عطاء ضعيف أيضًا، لكنه أحسن حالًا من الراوي عنه، فليست الآفة منه، وإنما من ذاك الكذاب.\nوأما حديث حذيفة؛ فهو ضعيف الإسناد جدًا؛ فقد رواه ابن عدي، ومن طريقه البيهقي (١/ ١٢٠)، عن قزعة بن سويد: حدثني بحر بن كنيز السقاء، عن ميمون الخياط، عن أبي عياض، عن حذيفة بن اليمان قال:\nكنت في مسجد المدينة جالسًا أخفق، فاحتضنني رجل من خلفي، فالتفت فإذا أنا بالنبي - ﷺ -، فقلت: يا رسول الله! هل وجب علي وضوء؟ قال: \"لا؛ حتى تضع جنبك\". وقال البيهقي:\n\"ينفرد به بحر بن كنيز السقا عن ميمون الخياط، وهو ضعيف، ولا يحتج بروايته\".\nقلت: هو ممن اتفقت الأئمة على تضعيفه، بل هو ضعيف جدًا؛ فقد قال ابن معين والنسائي:\n\"لا يكتب حديثه\". أي: ولو للاستشهاد، وزاد النسائي:\n\"ليس بثقة\". وقال أبو داود والدارقطني وابن البرقي:\n\"متروك\". وقال ابن حبان:\n\"كان ممن فحش خطؤه وكثر وهمه حتى استحق الترك\".\nقلت: فمثله لا يستشهد به لشدة ضعفه.\nوقريب منه قزعة بن سويد؛ فقد ضعفه الجمهور، وقال أحمد: \"هو شبه المتروك\". لكن مفهوم كلام البيهقي المتقدم يشعر بأنه قد توبع، فالعلة من شيخه","vol":"9","page":374},{"text":"بحر. والله أعلم.\nفتأمل هذا التخريج، وانظر كيف يبعد التقليد صاحبه عن التحقيق، وأسأل الله تعالى لي ولك أن يعصمنا من التعصب المذهبي، ويوفقنا وإياك لاتباع الحق مع من كان، وأن ندور معه حيث دار.\nومن الإيهامات المضللة؛ قول المعلق على الكتاب - أبو غدة -:\n\"ثم أعله (يعني:البيهقي) بما يوجب ضعفه عنده\".\nفإنه أوهم القارىء أن هذا التضعيف هو مما تفرد به دون سائر أئمة الحديث، وهو خلاف الواقع كما عرفته من الاتفاق الذي نقله النووي. ثم أكد الإيهام بقوله:\n\"ورده الإمام ابن التركماني في \"الجوهر النقي على سنن البيهقي\" فقال ... \".\nووجه التأكيد أن الخلاف في تضعيف الحديث وتقويته محصور بين البيهقي المضعف وابن التركماني المقوي! والحقيقة قائمة بين أئمة الحديث الذين اتفقوا على تضعيف هذا الحديث من جهة، وبين متعصبة الحنفية من جهة أخرى؛ كابن التركماني هذا، والقاري، وأمثالهم. وإنما قلت: متعصبة الحنفية؛ لأن الزيلعي مع كونه حنفي المذهب فقد كان بحثه في هذا الحديث علميًا نزيهًا مجردًا عن التأثر بشيء من العصبية المذهبية؛ فقد نقل أقوال المحدثين في تضعيف الحديث، وبيان علله دون أي تحامل أو تباعد عن الحق. جزاه الله خيرًا.\n<span data-type=\"title\" id=toc-4397>٤٣٨٥ </span>- (ليس في الصوم رياء) .\nضعيف\nرواه أبو عبيد في \"الغريب\" (٥٧/ ٢): حدثنيه شبابة، عن ليث، عن عقيل، عن ابن شهاب رفعه.","vol":"9","page":375},{"text":"قلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ غير أن ابن شهاب تابعي صغير، فهو مرسل أو معضل.\nوالحديث يرويه عنه هناد، والبيهقي في \"الشعب\"، ووصله ابن عساكر عن أنس؛ كما في \"الجامع\".\n<span data-type=\"title\" id=toc-4398>٤٣٨٦ </span>- (ليس في القطرة ولا القطرتين من الدم وضوء؛ إلا أن يكون دمًا سائلًا) .\nضعيف جدًا\nرواه الدارقطني (٥٧) من طريق الحسن بن علي الرزاز: أخبرنا محمد بن الفضل، عن أبيه، عن ميمون بن مهران، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا. وقال:\n\"خالفه حجاج بن نصير\".\nثم ساقه عنه، عن سفيان بن زياد أبي سهل: أخبرنا حجاج بن نصير: أخبرنا محمد ابن الفضل بن عطية: حدثني أبي، عن ميمون بن مهران، عن أبي هريرة به. وقال:\n\"محمد بن الفضل بن عطية؛ ضعيف، وسفيان بن زياد وحجاج بن نصير؛ ضعيفان\".\nوقال عبد الحق الإشبيلي في \"الأحكام الكبرى\" (١٣/ ٢):\n\"إسناده متروك؛ فيه محمد بن الفضل بن عطية وغيره\".\nقلت: ومدار الطريقين عليه كما رأيت، فلا تغتر بما نقله المناوي عن الكمال ابن الهمام الحنفي أنه قال:","vol":"9","page":376},{"text":"\"رواه الدارقطني من طريقين في أحدهما محمد بن الفضل، وفي الآخر حجاج بن نصير، وقد ضعفا\"!\n<span data-type=\"title\" id=toc-4399>٤٣٨٧ </span>- (... ... ... ... ... ... ... ... ...) (١) .\n_________\n(١) كان هنا الحديث: \" ليس في الأرض من الجنة إلا. . . \" وقد خرجه الشيخ - ﵀ - في \" الصحيحة \" (برقم: ٣١١١) . (الناشر) .","vol":"9","page":377},{"text":"<span data-type=\"title\" id=toc-4400>٤٣٨٨ </span>- (ليس للحامل المتوفى عنها زوجها نفقة) .\nضعيف\nأخرجه الدارقطني (ص ٤٣٤) عن حرب بن أبي العالية، عن أبي الزبير، عن جابر مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم، ولكن أبا الزبير مدلس، فلا يحتج بحديثه إلا ما بين فيه السماع، أو كان من رواية الليث بن سعد عنه، وهذا ليس منه، وبهذا أعله عبد الحق في \"أحكامه\"، وزاد أن حرب بن أبي العالية أيضًا لا يحتج به.\nقلت: وفيه نظر؛ فقد قال الذهبي في \"المغني\":\n\"ضعف بلا حجة\". وقال الحافظ:\n\"صدوق، يهم\".","vol":"9","page":377},{"text":"<span data-type=\"title\" id=toc-4401>٤٣٨٩ </span>- (ليس للمرأة أن تنطلق للحج إلا بإذن زوجها، ولا يحل للمرأة أن تسافر ثلاث ليال إلا ومعها ذو محرم تحرم عليه) .\nضعيف بتمامه\nأخرجه الدارقطني (ص ٢٥٧)، والبيهقي (٥/ ٢٢٣-٢٢٤) من طريقين عن حسان بن إبراهيم في امرأة لها مال تستأذن زوجها في الحج فلا","vol":"9","page":377},{"text":"يأذن لها، قال: قال إبراهيم الصائغ: قال نافع: قال عبد الله بن عمر، عن رسول الله - ﷺ - قال: فذكره. وتعقبه ابن التركماني بقوله:\n\"قلت: هذا الحديث في اتصاله نظر، وقال البيهقي في \"كتاب المعرفة\": تفرد به حسان بن إبراهيم. وفي \"الضعفاء\" للنسائي: حسان ليس بالقوي. وقال العقيلي: في حديثه وهم. وفي \"الضعفاء\" لابن الجوزي: إبراهيم بن ميمون الصائغ لا يحتج به، قاله أبو حاتم\".\nوأقول: وفي هذا التعقب ما لا يخفى من التعصب والبعد عن التحقيق العلمي، وذلك من وجوه:\nالأول: نظره في اتصاله، مما لا وجه له، وهو يشير بذلك إلى قول حسان: قال إبراهيم. وقول هذا: قال نافع، يعني أنهما لم يصرحا بالسماع!\nومن المعلوم عند المشتغلين بهذا الفن أن ذلك إنما يضر إذا كان من معروف بالتدليس، وحسان وإبراهيم لم يتهما به؛ فلا وجه إذن للنظر في اتصاله!\nالثاني: قوله: \"إبراهيم لا يحتج به، قاله أبو حاتم\".\nوالجواب من وجهين:\n١- أنه قد وثقه ابن معين والنسائي وابن حبان، وقال أبو زرعة:\n\"لا بأس به\". وقال أحمد:\n\"ما أقرب حديثه\". فلا يجوز إهدار توثيق هؤلاء الأئمة إياه، والاعتماد على قول أبي حاتم المذكور، وبيانه في الوجه الآتي:\n٢- أن أبا حاتم معروف بتشدده في التجريح، فلا يقبل ذلك منه مع مخالفته","vol":"9","page":378},{"text":"لمن ذكرنا، لا سيما إذا كان لم يبين السبب، فهو جرح مبهم مردود، ولذلك قال الحافظ فيه:\n\"صدوق\".\nالثالث: قوله: \"حسان بن إبراهيم: قال النسائي: ليس بالقوي ... \".\nقلت: هذا وثقه جمع أيضًا، لكن تكلم فيه بعضهم من قبل حفظه، فقال ابن عدي:\n\"قد حدث بأفراد كثيرة، وهو عندي من أهل الصدق؛ إلا أنه يغلط في الشيء ولا يتعمد\". وعن أحمد أنه أنكر عليه بعض حديثه. وقال العقيلي:\n\"في حديثه وهم\". وقال ابن حبان:\n\"ربما أخطأ\". ولخص ذلك الحافظ بقوله:\n\"صدوق يخطىء\".\nقلت: فمثله يكون حديثه مرشحًا للتحسين، ولذلك سكت عليه الحافظ في \"الفتح\" (٤/ ٦٢)، وساقه مساق المسلم به، وأجاب عنه بأنه محمول على حج التطوع، وهذا معناه أنه صالح للاحتجاج به عنده. وإلا لما تأوله كما هو ظاهر، وكان يمكن أن يكون الأمر كذلك عندي لولا أن عبيد الله روى عن نافع به مرفوعًا بلفظ:\n\"لا تسافر المرأة ثلاثًا إلا مع ذي محرم\".\nأخرجه البخاري في \"تقصير الصلاة\"، ومسلم في \"الحج\"، والطحاوي (١/ ٣٧٥)، وأحمد (٢/ ١٣،١٩،١٤٢-١٤٣،١٤٣) من طرق عنه.\nوتابعه الضحاك، عن نافع به ولفظه:","vol":"9","page":379},{"text":"\"لا يحل لامرأة تؤمن بالله واليوم الآخر تسافر مسيرة ثلاث إلا ومعها ذو محرم\".\nأخرجه مسلم (١٣٣٨) .\nفهذا هو المحفوظ عن نافع عن ابن عمر؛ ليس فيه الشطر الأول من حديث الترجمة، فهي زيادة من حسان المتكلم فيه، فلا تقبل والحالة هذه. هذا ما عندي، والله أعلم.\n<span data-type=\"title\" id=toc-4402>٤٣٩٠ </span>- (ليس للنساء في اتباع الجنائز أجر) .\nضعيف\nرواه الثعلبي (٣/ ١٩٦/ ٢) عن أبي عتبة: حدثنا بقية: حدثنا أبو عامر: حدثنا عطاء بن أبي رباح: أنه كان عند عبد الله بن عمر وهو يقول: فذكره مرفوعًا.\nقلت: وهذا سند ضعيف؛ أبو عتبة - واسمه أحمد بن الفرج -؛ ضعيف.\nوأبو عامر؛ لم أعرفه، والظاهر أنه من شيوخ بقية المجهولين. وقد توبع:\nفقد رواه الطبراني في \"الأوسط\" (١/ ٨١/ ٢ من ترتيبه) عن صهيب بن محمد بن عباد بن صهيب: حدثنا عباد بن صهيب، عن الحسن بن ذكوان، عن سليمان بن الربيع، عن عطاء به. وقال:\n\"لم يروه عن عطاء إلا سليمان، تفرد به الحسن بن ذكوان\".\nقلت: هو صدوق يخطىء، ومع ذلك فقد كان يدلس.\nلكن عباد بن صهيب؛ متروك؛ كما قال النسائي والبخاري وغيرهما.\nوحفيده صهيب بن محمد بن صهيب (١)؛ لم أجد له ترجمة.\nوسليمان بن الربيع؛ لعله الذي روى عن ملى لأنس عن أنس، وعنه زيد بن الحباب بحديث ساقه في \"اللسان\" وقال:\n_________\n(١) كذا، ولعله \" عباد \".","vol":"9","page":380},{"text":"\"قال أبو حاتم: هذا حديث منكر\".\nقلت: فتبين أن هذه المتابعة لا تسمن ولا تغني من جوع؛ لجهالة المتابع هذا، ووهاء الراوي عنه.\nوتابعه أيضًا عفير بن معدان اليحصبي، عن عطاء بن أبي رباح به.\nأخرجه أبو أمية الطرسوسي في \"مسنده\" (٢٠١/ ٢) .\nوعفير هذا؛ قال الذهبي في \"المغني\":\n\"ضعفوه، وقال أبو حاتم: لا يشتغل بحديثه\".\nوأبو أمية الطرسوسي؛ اسمه محمد بن إبراهيم؛ قال الحافظ:\n\"صاحب حديث، يهم\".\nويغني عن الحديث قول أو عطية:\n\"نهينا عن اتباع الجنائز، ولم يعزم علينا\".\nأخرجه البخاري وغيره.\nفإن معناه أنه لا أجر لهن في اتباعها؛ فتأمل.\nوروي من حديث ابن عباس مرفوعًا بلفظ: \"نصيب\" بدل \"أجر\".\nأخرجه البزار (ص ٨٧ - زوائده)، والطبراني.\nقلت: وسنده ضعيف جدًا.\n<span data-type=\"title\" id=toc-4403>٤٣٩١ </span>- (ما من الصلوات صلاة أفضل من صلاة الفجر يوم الجمعة في الجماعة، وما أحسب من شهدها منكم إلا مغفورًا له) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (١/ ٢٠)، والرافعي في \"تاريخ","vol":"9","page":381},{"text":"قزوين\" (٤/ ١١٦) عن عبيد الله بن زحر عن علي بن يزيد، عن القاسم، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبيد الله بن زحر؛ متروك، ونحوه علي بن يزيد، وهو الألهاني.\n<span data-type=\"title\" id=toc-4404>٤٣٩٢ </span>- (ليس من ليلة إلا والبحر يشرف فيها ثلاث مرات على الأرض، يستأذن الله في أن ينتضح عليهم، فيكفه الله ﷿) .\nضعيف\nأخرجه أحمد (١/ ٤٣): حدثنا يزيد: أنبأنا العوام: حدثني شيخ كان مرابطًا بالساحل، قال: لقيت أبا صالح مولى عمر بن الخطاب ﵁ فقال: حدثنا عمر بن الخطاب ﵁، عن رسول الله - ﷺ - أنه قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة الشيخ الذي لم يسم، وأبي صالح مولى عمر؛ فإنه لا يعرف إلا بهذا الإسناد.\nوأما العوام - فهو ابن حوشب -؛ ثقة اتفاقًا، ومن رجال الشيخين، ونقل المناوي عن ابن الجوزي أنه قال:\n\"والعوام؛ ضعيف\".\nفالظاهر أنه توهم أنه غير ابن حوشب وهو خطأ؛ فإن ابن حوشب هو الذي يروي عنه يزيد - وهو ابن هارون - من شيوخ الإمام أحمد المشهورين الثقات الأثبات.\nثم رأيت الحديث في \"العلل المتناهية\" لابن الجوزي (١/ ٤٠-٤١) رواه من طريق الإمام أحمد، ثم قال:","vol":"9","page":382},{"text":"\"العوام؛ ضعيف، والشيخ؛ مجهول\".\nوبهذا الشيخ المجهول أعله الحافظ ابن كثير في \"تفسيره\" (٤/ ٢٤٠) و\"البداية\" (١/ ٢٣)، وقد عزاه لأحمد وإسحاق بن راهويه، وفي سنده: العوام ابن حوشب، وهو مما يؤكد ما ذكرنا من وهم ابن الجوزي. ومن رواية إسحاق ساقه ابن حجر مطولًا في \"المطالب العالية\" (٢/ ١٧٦)، وبيض له هو والمعلق عليه الأعظمي!!\nوالحديث أورده ابن تيمية في \"بيان تلبيس الجهمية\" (٢/ ٢١٤-٢١٥) من رواية أحمد في \"المسند\" أن النبي - ﷺ - قال:\n\"ما من ليلة إلا والبحر يستأذن ربه أن يغرق بني آدم، فينهاه ربه، ولولا ذلك لأغرقهم\".\nوكأنه رواه من حفظه بالمعنى.\nوذكره ابن القيم أيضًا من روايته في \"مدارج السالكين\" (١/ ٤٣٢-٤٣٣) بلفظ:\n\"ما من يوم إلا والبحر يستأذن ربه أن يغرق بني آدم، والملائكة تستأذنه أن تعالجه وتهلكه، والرب تعالى يقول: دعوا عبد ي فأنا أعلم به\" الحديث بطوله، وفي آخره: \"أهل ذكري أهل مجالستي وأهل شكري ... \".\nونقله الشيخ إسماعيل الأنصاري في تعليقه على \"الوابل الصيب\" (ص ١٤٢) دون أي تحقيق أو تعليق، وفي اعتقادي أن عزوه لأحمد في \"المسند\" بهذا الطول خطأ، وعليه لوائح الإسرائيليات. والله أعلم.","vol":"9","page":383},{"text":"<span data-type=\"title\" id=toc-4405>٤٣٩٣ </span>- (ليس منا من وسع الله عليه، ثم قتر على عياله) .\nضعيف\nرواه القضاعي (٩٨/ ١) عن أيوب بن سليمان قال: أخبرنا يحيى بن سعيد الفارسي، عن هشام بن عروة، عن أبيه، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الفارسي هذا؛ قال ابن عدي:\n\"روى عن الثقات البواطيل\".\nوأيوب بن سليمان - هو أبو اليسع -؛ قال الأزدي:\n\"غير حجة\". وقال ابن القطان:\n\"مجهول\".\nوالحديث عزاه السيوطي للديلمي في \"مسند الفردوس\" عن جبير بن مطعم، وقال المناوي:\n\"وفيه عمرو بن دينار قهرمان آل الزبير؛ مجمع على ضعفه\".","vol":"9","page":384},{"text":"<span data-type=\"title\" id=toc-4406>٤٣٩٤ </span>- (ليس في صلاة الخوف سهو) .\nضعيف\nرواه المخلص في \"الفوائد المنتقاة\" (٩/ ٢١٩/ ٢) عن الوليد بن مسلم، عن شريك، عن منصور، عن إبراهيم، عن علقمة، عن عبد الله مرفوعًا.\nومن هذا الوجه رواه الطبراني (٣/ ٥٩/ ٢) إلا أنه قال: \"الوليد بن الفضل\"، ولعل هذا هو الصواب؛ فإنهم لم يذكروا ابن مسلم في الرواة عن شريك.\nوالوليد بن الفضل؛ قال ابن حبان:\n\"يروي الموضوعات، لا يجوز الاحتجاج به بحال\".\nوله شاهد من حديث ابن عمر؛ أخرجه خيثمة الأطرابلسي في \"الفوائد\"","vol":"9","page":384},{"text":"كما في \"المنتخب منها\" (١/ ١٨٩/ ١): حدثنا أبو عتبة أحمد بن الفرج بن سليمان الحجازي - بحمص -: حدثنا بقية بن الوليد قال: حدثنا عبد الحميد بن السري الغنوي، عن عبيد الله بن عمرو، عن نافع عنه مرفوعًا. ورواه ابن الأعرابي في \"المعجم\" (١٥/ ٢) عن كثير بن عبيد: أخبرنا بقية بن الوليد، عن عبد الحميد بن السري به. ومن هذا الوجه علقه الرافعي في \"تاريخه\" (٤/ ١٤٤) وابن عدي (٢٤٩/ ٢)، وقال ابن عدي:\n\"لا أعرف لعبد الحميد هذا غير هذا الحديث\". وقال الدارقطني بعد أن أخرجه في \"سننه\" (ص ١٨٥) عن أبي عتبة:\n\"تفرد به عبد الحميد بن السري؛ وهو ضعيف\".\nوقال ابن أبي حاتم (٣/ ١/ ١٤) عن أبيه:\n\"وهو مجهول، روى عن عبيد الله بن عمر حديثًا موضوعًا\".\nيشير إلى هذا.\n<span data-type=\"title\" id=toc-4407>٤٣٩٤/ م </span>- (ليس منا من وطىء حبلى) .\nضعيف\nأخرجه الطحاوي في \"المشكل\" (٢/ ١٣٧-١٣٨)، وأحمد (١/ ٢٥٦)، والطبراني في \"الكبير\" (٣/ ١٤٧/ ٢) عن الحجاج، عن الحكم، عن مقسم، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الحكم - وهو ابن عتيبة الكندي مولاهم - لم يسمع من مقسم إلا خمسة أحاديث ليس هذا منها.\nوالأحرى: عنعنة الحجاج - وهو ابن أرطأة -؛ فإنه مدلس.","vol":"9","page":385},{"text":"<span data-type=\"title\" id=toc-4408>٤٣٩٥ </span>- (ليغسل موتاكم المأمونون) .\nموضوع\nأخرجه ابن ماجه (١/ ٤٤٦)، وأبو أحمد الحاكم في \"الكنى\" (٧٠) عن بقية بن الوليد، عن مبشر بن عبيد، عن زيد بن أسلم، عن عبد الله بن عمر مرفوعًا.\nقلت: وهذا موضوع. قال الحاكم:\n\"هذا حديث منكر، لاأعلم لمبشر بن عبيد متابعًا فيه\". وقال البوصيري (٩١/ ١):\n\"بقية؛ مدلس، وقد رواه بالعنعنة. وشيخه؛ قال فيه أحمد بن حنبل: أحاديثه كذب موضوعة. وقال البخاري: منكر الحديث. وقال الدارقطني: متروك الحديث، يضع الحديث، ويكذب\".","vol":"9","page":386},{"text":"<span data-type=\"title\" id=toc-4409>٤٣٩٦ </span>- (ليكونن في ولد العباس ملوك يلون أمر أمتي، يعز الله ﷿ بهم الدين) .\nموضوع\nأخرجه الدارقطني في \"الأفراد\" (ج٢ رقم٢٨ - منسوختي): حدثنا أبو القاسم نصر بن محمد بن عبد العزيز بن شيرزاذ الباقرحي: حدثنا علي بن أحمد ابن إبراهيم السواق: حدثنا عمر بن راشد الجاري: حدثنا عبد الله بن محمد بن صالح مولى التوأمة، عن أبي، عن عمرو بن دينار، عن جابر بن عبد الله مرفوعًا. وقال:\n\"غريب من حديث عمرو بن دينار عن جابر، وهو أيضًا غريب من حديث محمد بن صالح مولى التوأمة، تفرد به عنه ابنه، ولم يروه عنه غير عمر بن راشد الجاري، ولم نكتبه إلا عن هذا الشيخ\".\nقلت: ترجمه الخطيب (١٢/ ٢٩٩-٣٠٠) برواية جمع غير الدارقطني عنه،","vol":"9","page":386},{"text":"وقال: إنه مات سنة أربع وثلاثين وثلاث مئة، ولم يذكر فيه جرحًا ولا تعديلًا.\nوعلي بن أحمد بن إبراهيم السواق؛ لم أعرفه، إلا أن يكون هو علي بن أحمد ابن سريج السواق الرقي الذي في \"الأنساب\" وغيره، وعليه فإبراهيم أو سريج أحد أجداد أبيه. ترجمه الخطيب (١١/ ٣١٥) برواية جمع من الثقات عنه، وقال:\n\"وما علمت من حاله إلا خيرًا. مات سنة إحدى وستين ومئتين\".\nوعمر بن راشد الجاري؛ قال أبو حاتم:\n\"وجدت حديثه كذبًا وزورًا، والعجب من يعقوب بن سفيان كيف روى عنه؟! لأني في ذلك الوقت وأنا شاب علمت أن تلك الأحاديث موضوعة، فلم تطب نفسي أن أسمعها، فكيف يخفى على يعقوب ذلك؟! \".\nوقال الحاكم وأبو نعيم:\n\"يروي عن مالك أحاديث موضوعة\".\nقلت: فهو آفة الحديث.\nوعبد الله بن محمد بن صالح مولى التوأمة وأبوه؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-4410>٤٣٩٧ </span>- (كم من ذي طمرين لا يؤبه له، لو أقسم على الله لأبره، منهم عمار بن ياسر) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٣٥٦) عن يحيى بن إبراهيم الأسلمي: حدثنا عيسى بن قرطاس: حدثني عمرو بن صليع قال: سمعت عائشة تقول: سمعت رسول الله - ﷺ - يقول: فذكره. وقال:\n\"لا يروى عن عائشة إلا بهذا الإسناد، تفرد به عيسى\".\nقلت: وهو ضعيف جدًا؛ قال الحافظ في \"التقريب\":\n\"متروك، وقد كذبه الساجي\".","vol":"9","page":387},{"text":"ويحيى بن إبراهيم الأسلمي؛ لم أعرفه.\nوالحديث قال في \"المجمع\" (٩/ ٢٩٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه عيسى بن قرطاس؛ وهو متروك\".\nورواه الأصبهاني في \"الترغيب\" (٢٩٧/ ٢) عن ابن قرطاس.\n<span data-type=\"title\" id=toc-4411>٤٣٩٨ </span>- (إن ذكر الله شفاء، وإن ذكر الناس داء) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (١٧٢/ ٢)، وكذا البيهقي في \"الشعب\" (١/ ٣٨٣) من طريق ابن أبي الدنيا، عن أبي عقيل، عن عبد الله بن يزيد، عن مكحول مرسلًا.\nقلت: وهذا مع إرساله ضعيف؛ من قبل عبد الله بن يزيد - وهو الدمشقي -؛ قال الحافظ:\n\"ضعيف، ومنهم من قال: هو ابن ربيعة بن يزيد الماضي\".\nقلت: وقال عنه هناك:\n\"مجهول\". وقال البيهقي:\n\"هذا مرسل، وروي عن عمر بن الخطاب ﵁ قوله\".\nقلت: وهو الأشبه.","vol":"9","page":388},{"text":"<span data-type=\"title\" id=toc-4412>٤٣٩٩ </span>- (إن العبد إذا قام في الصلاة فإنه بين عيني (وفي رواية: يدي) الرحمن ﷿، فإذا التفت قال له الرب: ابن آدم! إلى من تلتفت؟! تلتفت إلى من هو خير لك مني، ابن آدم! أقبل إلي؛ أنا خير لك ممن تلتفت إليه) .\nضعيف جدًا\nرواه البزار في \"مسنده\" (ص ٥٧ - زوائده)، وابن أبي الدنيا","vol":"9","page":388},{"text":"في \"التهجد\" (٢/ ٦٠/ ٢)، والعقيلي (١/ ٧٠-٧١)، والأصبهاني في \"الترغيب\" (٢٣٤/ ٢) عن إبراهيم الخوزي، عن عطاء بن أبي رباح قال: سمعت أبا هريرة يقول: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم بن يزيد الخوزي؛ متروك، وقول الهيثمي في \"مجمع الزوائد\" (٢/ ٨٠):\n\"ضعيف\"؛ فيه تقصير.\nورواه تمام (٢٦٥/ ١) من طريق أبي عمرو ناشب بن عمرو الشيباني: حدثنا مقاتل بن حيان، عن زيد العمي، عن أنس بن مالك مرفوعًا نحوه.\nوهذا سند ضعيف جدًا أيضًا؛ ناشب بن عمرو؛ قال البخاري:\n\"منكر الحديث\".\nوزيد العمي؛ ضعيف.\nوله طريقان آخران، أحدهما عن أبي هريرة:\nالأول: عن علي بن زيد، عن سعيد بن المسيب قال: قال أنس بن مالك: قال لي رسول الله ﵌:\n\"يا بني! إياك والالتفات في الصلاة؛ فإن الالتفات في الصلاة هلكة؛ فإن كان لا بد ففي التطوع، لا في الفريضة\". وقال الترمذي:\n\"هذا حديث حسن غريب\"!\nوالآخر: يرويه أبو عبيد ة الناجي، عن الحسن، عن أبي هريرة مرفوعًا بلفظ:\n\"إياك والالتفات في الصلاة؛ فإنها هلكة\".","vol":"9","page":389},{"text":"أخرجه العقيلي في ترجمة أبي عبيد ة هذا واسمه بكر بن الأسود؛ وروى عن البخاري أنه قال:\n\"هو كذاب\". وكذا روى عن ابن معين. ثم قال العقيلي عقب الحديث:\n\"لا يتابع على هذا الحديث بهذا اللفظ، وللنهي عن الالتفات في الصلاة أحاديث صالحة الأسانيد، بألفاظ مختلفة\".\n<span data-type=\"title\" id=toc-4413>٤٤٠٠ </span>- (رجب شهر الله، وشعبان شهري، ورمضان شهر أمتي) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (٢٢٦/ ١)، عن قران بن تمام، عن يونس، عن الحسن قال: قال رسول الله - ﷺ -:\n\"من صام يومًا من رجب عدل له بصوم سنتين، ومن صام النصف من رجب عدل له بصوم ثلاثين سنة\". وقال: فذكره.\nقلت: وهذا إسناد ضعيف لإرساله.\nوقران بن تمام؛ صدوق ربما أخطأ.","vol":"9","page":390},{"text":"<span data-type=\"title\" id=toc-4414>٤٤٠١ </span>- (اطلب العافية لغيرك، ترزقها في نفسك) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب\" (٢٨٣/ ١) عن محمد بن كثير الفهري: حدثنا ابن لهيعة، عن أبي قبيل، عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الفهري هذا؛ قال الحافظ:\n\"متروك\".\nوابن لهيعة؛ ضعيف.","vol":"9","page":390},{"text":"<span data-type=\"title\" id=toc-4415>٤٤٠٢ </span>- (الشحيح لا يدخل الجنة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٨٧): حدثنا علي بن سعيد: حدثنا نصر بن مرزوق المصري: حدثنا يحيى بن مسلمة القعنبي: حدثنا عبد الله بن محمد الضبعي، عن جويرية بن أسماء، عن نافع قال: سمع ابن عمر رجلًا يقول: الشحيح أعذر من الظالم، فقال له ابن عمر: كذبت سمعت رسول الله - ﷺ - يقول: فذكره. وقال:\n\"لم يروه عن نافع إلا جويرية، ولا عنه إلا عبد الله، تفرد به يحيى، وهو أخو عبد الله بن مسلمة القعنبي، وله أخ اسمه إسماعيل\".\nقلت: رجاله ثقات؛ غير يحيى بن مسلمة القعنبي؛ قال العقيلي:\n\"حدث بمناكير\".","vol":"9","page":391},{"text":"<span data-type=\"title\" id=toc-4416>٤٤٠٣ </span>- (إذا خرج الحاج حاجًا بنفقة طيبة، ووضع رجليه في الغرز، فنادى: لبيك اللهم لبيك، ناداه مناد من السماء: لبيك وسعديك، زادك وراحلتك حلال، وحجك مبرور غير مأزور، وإذا خرج بالنفقة الخبيثة فوضع رجله في الغرز فنادى: لبيك، ناداه مناد من السماء: لا لبيك ولا سعديك، زادك حرام، ونفقتك حرام، وحجك غير مبرور) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٤٩٢): حدثنا محمد بن الفضل السقطي: حدثنا سعيد بن سليمان، عن سليمان بن داود اليمامي، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن يحيى إلا سليمان\".","vol":"9","page":391},{"text":"قلت: وهو ضعيف جدًا؛ قال في \"الميزان\":\n\"قال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث. وقد مر لنا أن البخاري قال: من قلت فيه: منكر الحديث؛ فلا تحل رواية حديثه. وقال ابن حبان: ضعيف. وقال آخر: متروك\".\n<span data-type=\"title\" id=toc-4417>٤٤٠٤ </span>- (ليلة القدر ليلة بلجة، لا حارة ولا باردة، ولا سحاب فيها، ولا مطر، ولا ريح، ولا يرمى فيها بنجم، ومن علامة يومها تطلع الشمس لا شعاع لها) (١) .\nضعيف بتمامه\nأخرجه أبو موسى المديني في \"جزء من الأمالي\" (٦٣/ ١): حدثنا الوليد بن عبد الرحمن الرملي: حدثنا سليمان بن عبد الرحمن: حدثنا بشر بن عون، عن بكار بن تميم، عن مكحول، عن واثلة بن الأسقع مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ بكار بن تميم وبشر بن عون؛ قال أبو حاتم:\n\"مجهولان\". بل قال ابن حبان:\n\"بشر، عن بكار، عن مكحول، عن واثلة؛ نسخة نحو مئة حديث؛ كلها موضوعة\".\nومن طريقهما أخرجه الطبراني في \"الكبير\"؛ كما في \"مجمع الزوائد\" (٣/ ١٧٩) .\nلكن للحديث شاهد من حديث عبادة بن الصامت مرفوعًا بلفظ:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا متن الحديث ما نصه: \" يتلخص من تخريجه أن حديث جابر المذكور في آخره صحيح لغيره \".","vol":"9","page":392},{"text":"\"إن أمارة ليلة القدر أنها صافية بلجة، كأن فيها قمرًا ساطعًا، ساكنة ساجية، لا برد فيها ولا حر، ولا يحل لكوكب أن يرمى به فيها حتى تصبح، وإن أمارتها أن الشمس صبيحتها تخرج مستوية ليس لها شعاع؛ مثل القمر ليلة البدر، ولا يحل للشيطان أن يخرج معها يومئذ\".\nأخرجه أحمد (٥/ ٣٢٤)، وابن نصر في \"قيام الليل\" (ص ١٠٨) عن بقية: حدثني بحير بن سعد، عن خالد بن معدان عنه.\nقلت: وهذا إسناد رجاله ثقات، صرح بقية فيه بالتحديث، فهو صحيح إن كان ابن معدان سمع من عبادة، وذلك مما نفاه أبو حاتم، وبين وفاتيهما نحو سبعين سنة.\nوقد وصله معاوية بن يحيى، عن الزهري، عن محمد بن عبادة بن الصامت، عن أبيه مرفوعًا.\nأخرجه الخطيب في \"التلخيص\" (ق ٤٧/ ١-٢) .\nومحمد بن عبادة هذا؛ أورده ابن حبان في \"الثقات\" (١/ ٢٤٠) هكذا:\n\"محمد بن الوليد بن عبادة بن الصامت الأنصاري، يروي عن عبادة، عداده في أهل الشام. روى عنه عيسى بن سنان\".\nوهكذا أورده ابن أبي حاتم (٤/ ١/ ١١٢) إلا أنه قال:\n\"أبيه\" بدل: \"عبادة\".\nقلت: ولعله الصواب، كما في هذا الحديث من رواية الزهري عنه. لكن معاوية بن يحيى - وهو الصدفي -؛ ضعيف لا يحتج به.","vol":"9","page":393},{"text":"ويشهد لبعضه حديث زمعة، عن سلمة بن وهرام، عن عكرمة، عن ابن عباس مرفوعًا بلفظ:\n\"ليلة القدر ليلة سمحة طلقة، لا حارة ولا باردة، تصبح الشمس صبيحتها ضعيفة حمراء\".\nأخرجه الطيالسي (٢٦٨٠)، وعنه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٦)، وابن خزيمة في \"صحيحه\" (٣/ ٣٣١-٣٣٢)، وكذا الضياء في \"المختارة\" (٦٤/ ٤٣/ ٢)، وابن نصر في \"قيام الليل\" (ص ١٠٨)، وابن خزيمة في \"صحيحه\" (٢٢٣/ ٢)، والبزار في \"مسنده\" (١/ ٤٨٥/ ١٠٣٤)، والعقيلي في \"الضعفاء\" (ص ١٦٦)، وأبو القاسم الأصبهاني في \"الترغيب\" (ق ٢٢١/ ٢ - المدينة) كلهم عن زمعة به.\nقلت: وزمعة بن صالح وسلمة؛ فيهما ضعف، لكن لا بأس بهما في الشواهد.\nوله شاهد آخر من مراسيل الحسن البصري مرفوعًا بلفظ:\n\"ليلة القدر ليلة بلجة سمحة، تطلع الشمس ليس لها شعاع\".\nأخرجه ابن أبي شيبة (٣/ ٧٧) .\nقلت: وإسناده صحيح مرسل.\nوجملة الشعاع؛ قد صحت من حديث أبي بن كعب مرفوعًا.\nأخرجه مسلم (٣/ ١٧٤) وغيره، وهو مخرج في \"صحيح أبي داود\" (١٢٤٧) .\nوفي الباب عن جابر في حديث له:\n\"وهي طلقة بلجة لا حارة ولا باردة؛ [كأن فيها قمرًا يفضح كواكبها]، لا","vol":"9","page":394},{"text":"يخرج شيطانها حتى يضيء فجرها\".\nأخرجه ابن خزيمة في \"صحيحه\" (٣/ ٣٣٠-٣٣١)، وعنه ابن حبان (٥/ ٤٧٧/ ٣٦٨٠) من طريق الفضيل بن سليمان: حدثنا عبد الله بن عثمان بن خثيم عن أبي الزبير، عن جابر.\nقلت: وهذا ضعيف أيضًا؛ أبو الزبير مدلس وقد عنعنه.\nوالفضيل بن سليمان؛ مع كونه من رجال الشيخين فله خطأ كثير؛ كما قال الحافظ.\nوالزيادة بين المعكوفتين؛ تفرد بها أحد شيخي ابن خزيمة محمد بن زياد الزيادي؛ وهو صدوق يخطىء.\n<span data-type=\"title\" id=toc-4418>٤٤٠٥ </span>- (لينظرن أحدكم ما الذي يتمنى؛ فإنه لا يدري ما يكتب له من أمنيته) .\nضعيف\nأخرجه الترمذي (٣٦٠٥) من طريق عمرو بن عون: حدثنا أبو عوانة، عن عمر بن أبي سلمة، عن أبيه قال: قال رسول الله - ﷺ -: فذكره. وقال:\n\"حديث حسن\".\nقلت: يعني لغيره؛ فإنه مرسل ضعيف؛ عمر بن أبي سلمة - وهو ابن عبد الرحمن بن عوف الزهري -؛ قال الذهبي في \"المغني\":\n\"ضعفه ابن معين، وقال النسائي وغيره: ليس بالقوي\". وقال الحافظ:\n\"صدوق يخطىء\".\nوأبوه أبو سلمة بن عبد الرحمن تابعي ثقة، فالحديث لو صح إسناده إليه","vol":"9","page":395},{"text":"مرسل، ولا أدري كيف لم يشر الترمذي إلى إرساله، مع أنه قد رواه غير واحد موصولًا، فقال أحمد (٢/ ٣٨٧): حدثنا عفان: حدثنا أبو عوانة: حدثنا عمر بن أبي سلمة، عن أبيه، عن أبي هريرة مرفوعًا به نحوه. وقال أيضًا (٢/ ٣٥٧): حدثنا إسحاق (بن عيسى): حدثنا أبو عوانة به موصولًا. وأخرجه أبو يعلى (١٠/ ٥٩٠٧) .\nقلت: فقد ثبت عن أبي عوانة موصولًا بذكر أبي هريرة فيه، فالعلة ضعف عمر بن أبي سلمة، والله أعلم.\nوقد اغتر بسكوت الترمذي عن إعلاله بالإرسال السيوطي ثم المناوي؛ فإن الأول عزاه في \"الجامع\" للترمذي عن أبي سلمة؛ دون أن يصرح بأنه مرسل كما هي عادته، فعلق عليه الثاني بقوله:\n\"أبو سلمة في الصحب الكثير، فكان ينبغي تمييزه! رمز المصنف لصحته\"!\nومن التخريج السابق تعلم ما في كلامهما من الوهم، وأن الحديث ضعيف وأبا سلمة تابعي ليس صحابيًا. والله الموفق.\n<span data-type=\"title\" id=toc-4419>٤٤٠٦ </span>- (ليس البر في حسن اللباس والزي. ولكن البر في السكينة والوقار) .\nضعيف\nرواه أبو محمد الضراب في \"كتاب ذم الرياء في الأعمال\" (١/ ٢٧٨/ ٢ و٢٩٥-٢٩٦) من طريق هارون بن عمران قال: حدثنا سليمان بن أبي داود، عن عطاء، عن أبي سعيد، أن النبي - ﷺ - قال في حجة الوداع: إن الله حرم الجنة على كل مراء. قال: فذكره.\nقلت: وهذا سند ضعيف؛ سليمان هذا؛ مجهول، وقد أورده في \"الميزان\"","vol":"9","page":396},{"text":"عقب ترجمة \"سليمان بن داود الحراني، بومة\" فقال: \"لعله: بومة\"، ثم قال:\n\"قال ابن القطان: سليمان؛ لا يعرف\".\nقلت: وبومة؛ قال البخاري:\n\"منكر الحديث\".\nوهارون بن عمران؛ هو الموصلي؛ أورده ابن أبي حاتم (٤/ ٢/ ٩٣) من رواية علي بن حرب الموصلي فقط، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-4420>٤٤٠٧ </span>- (ماء زمزم شفاء من كل داء) .\nضعيف\nأخرجه الديلمي (٤/ ٦٣) من طريق الحسن بن أبي جعفر: حدثني محمد بن عبد الرحمن، عن صفية مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحسن بن أبي جعفر - وهو الجفري -؛ ضعيف الحديث مع عبادته وفضله؛ كما في \"التقريب\".\nوشيخه محمد بن عبد الرحمن؛ لم أعرفه. وكذلك صفية؛ فإنها لم تنسب، ولعله لذلك قال الحافظ:\n\"وسنده ضعيف جدًا\"، كما نقله المناوي.","vol":"9","page":397},{"text":"<span data-type=\"title\" id=toc-4421>٤٤٠٨ </span>- (ما آتى الله عالمًا علمًا إلا أخذ الله عليه الميثاق أن لا يكتمه) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٣٨-٣٩) عن أبي نعيم معلقًا، عن سهل ابن سليمان الرازي، عن عبد الملك بن عطية، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته سهل بن سليمان - وهو الأسود -؛ أورده الذهبي في \"الضعفاء\" وقال:","vol":"9","page":397},{"text":"\"قال أحمد: تركوا حديثه\".\nوعبد الملك بن عطية؛ قال الأزدي:\n\"ليس حديثه بالقائم\".\nوالحديث عزاه السيوطي لابن نظيف في \"جزئه\"، وابن الجوزي في \"العلل\" عن أبي هريرة، فتعقبه المناوي بقوله:\n\"قضية تصرف المصنف أن ابن الجوزي خرجه وسكت عليه، والأمر بخلافه، بل بين أن فيه موسى البلقاوي؛ قال أبو زرعة: كان يكذب. و[قال] ابن حبان: كان يضع الأحاديث على الثقات. هكذا قال. ثم ظاهر عدول المصنف لذينك، أنه لم يره مخرجًا لأحد من المشاهير الذين وضع لهم الرموز، وهو عجب؛ فقد خرجه أبو نعيم والديلمي باللفظ المزبور عن أبي هريرة المذكور\".\nقلت: وسكت المناوي عن إسناده؛ فما أحسن، بل أوهم أنه من طريق البلقاوي الكذاب! وليس كذلك.\nوقد أخرجه الخلعي في \"الفوائد\" (١٠٧/ ٢)، وابن نظيف في \"فوائده\" (٩٥/ ٢) من طريق موسى بن محمد: أخبرنا زيد بن ميسور، عن الزهري به.\nوابن ميسور هذا؛ لم أعرفه.\nوموسى بن محمد؛ هو البلقاوي الكذاب.\n<span data-type=\"title\" id=toc-4422>٤٤٠٩ </span>- (ما أحب أن لي الدنيا وما فيها بهذه الآية: (يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعًا إنه هو الغفور الرحيم)، فقال رجل: ومن أشرك؟ فقال النبي - ﷺ -: إلا من أشرك) .\nضعيف\nأخرجه أحمد (٥/ ٢٧٥)، والطبراني في \"الأوسط\" (٣٠٠،٤٥٩)،","vol":"9","page":398},{"text":"وابن أبي الدنيا في \"حسن الظن\" (١٩٠-١٩١) عن ابن لهيعة، عن أبي قبيل، عن أبي عبد الرحمن الجبلاني، عن ثوبان مولى رسول الله - ﷺ - قال: سمعت رسول الله - ﷺ - يقول: فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو عبد الرحمن الجبلاني؛ مجهول الحال، كما يؤخذ من \"التعجيل\".\nوابن لهيعة؛ ضعيف.\n<span data-type=\"title\" id=toc-4423>٤٤١٠ </span>- (أمرنا أن نستغفر بالأسحار سبعين مرة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٢/ ٣٠٩/ ١/ ٩٦٣٩) عن الحسن ابن أبي جعفر، عن محمد بن جحادة، عن مرزوق مولى أنس، عن أنس بن مالك قال: فذكره. وقال:\n\"لم يروه عن محمد بن حجادة إلا الحسن\".\nقلت: وهو ضعيف الحديث مع عبادته وفضله.\nومرزوق مولى أنس؛ لم أجد له ترجمة.\nوالحديث أشار إلى تضعيفه شيخ الإسلام ابن تيمية في \"الكلم الطيب\" (٤٦)، وكنت علقت عليه بقولي:\n\"لا أعرفه، وما إخاله يصح\".\nفها قد صدق ظني بعد أن وقفت على مخرجه، والحمد لله على توفيقه.\nثم وجدت للحسن بن أبي جعفر متابعًا، فرواه الطبراني في كتابه \"الدعاء\" (٢٠١/ ٢) من طريق أبي النعمان عارم: حدثنا سعيد بن زيد: حدثنا محمد بن جحادة: حدثني رجل، عن أنس به.","vol":"9","page":399},{"text":"قلت: وسعيد بن زيد هو أخو حماد؛ قال الحافظ:\n\"صدوق له أوهام\".\nفانحصرت العلة في الرجل الذي لم يسم، وسمي مرزوقًا في الرواية الأولى. والله أعلم.\n(تنبيه): وقع الحديث في \"الكلم الطيب\" من حديث أنس بلفظ:\n\"أمرنا أن نستغفر بالليل سبعين استغفارة\".\nولم يخرجه، فقد وقفت على من خرجه - والحمد لله - ومنه تبين أن اللفظ المذكور خطأ من وجوه لا تخفى على القراء إن شاء الله ﵎.\nثم رأيته باللفظ المذكور في \"تفسير أبي محمد البستي\" (ق ٢٣٤/ ٢) من طريق وكيع: أخبرنا أصحابنا، عن علي بن زيد، عن أنس به؛ إلا أنه قال: \"بالأسحار\" مكان: \"الليل\".\nوالمحفوظ من حديث أنس: ما رواه جمع من الثقات، عن قتادة، عنه قال: قال رسول الله - ﷺ -:\n\"إني لأتوب في اليوم سبعين مرة\".\nأخرجه النسائي في \"عمل اليوم والليلة\" (٣٢٢/ ٤٣٢)، وابن حبان في \"صحيحه\" (٢٤٥٧ - موارد)، وأبو يعلى (٥/ ٢٩٣٤،٢٩٨٩)، والبزار (٤/ ٨٠-٨١)، والطبراني في \"المعجم الأوسط\" (٣/ ٢٠١/ ٢٤١٨) وفي \"الدعاء\" (٣/ ١٦٢١-١٦٢٢) من طرق - كما ذكرت - منها: شعبة - عند البزار، عن قتادة به.\nقلت: وإسناده صحيح مع التحفظ من عنعنة قتادة، لكن الحديث صحيح يقينًا؛ فإن له شواهد من حديث أبي هريرة وأبي موسى الأشعري.","vol":"9","page":400},{"text":"١- أما حديث أبي هريرة؛ فيرويه الزهري قال: أخبرني أبو سلمة بن عبد الرحمن قال: قال أبو هريرة: فذكره؛ إلا أنه قال:\n\"أكثر من سبعين مرة\".\nأخرجه البخاري (٦٣٠٧ - فتح)، والنسائي (٤٣٥-٤٣٧ و٤٣٩)، وابن حبان أيضًا (٢٤٥٦ - موارد)، وابن السني في \"عمله\" (٣٦١)، وأحمد (٢/ ٢٨٢،٣٤١)، والطبراني في \"الدعاء\" (١٨٣٨)، والبغوي في \"شرح السنة\" (٥/ ٦٩/ ١٢٨٥)، وكذا الترمذي (٩/ ١٣/ ٣٢٥٥) من طرق عنه. وقال الترمذي:\n\"حديث حسن صحيح، ويروى عن أبي هريرة عن النبي - ﷺ - أنه قال: إني لأستغفر الله في اليوم مئة مرة\".\nقلت: وليس عنده ولا الثلاثة الذين قبله لفظة \"أكثر\"، ولعل هذا أصح، للرواية الثانية التي علقها الترمذي بلفظ:\n\"مئة مرة\".\nوعليه أكثر الرواة عن الزهري، وقد استوعب الطرق إليه الإمام النسائي والطبراني.\nوله شواهد خرجت بعضها في \"الصحيحة\" (٥٥٦ و١٤٥٢)، وهي رواية محمد بن عمرو، عن أبي سلمة، عن أبي هريرة.\nأخرجه ابن أبي شيبة (١٠/ ٢٩٧/ ٩٤٩١)، وأحمد (٢/ ٤٥٠)، والبغوي (١٢٨٦)، وابن السني (٣٥٩) من طريق النسائي (٤٣٤) .\n٢- وأما حديث أبي موسى؛ فقال ابن ماجه (٣٨١٦): حدثنا علي بن محمد: حدثنا وكيع، عن مغيرة بن أبي الحر، عن سعيد بن أبي بردة بن أبي موسى، عن أبيه، عن جده مرفوعًا بلفظ:","vol":"9","page":401},{"text":"\"إني لأستغفر الله وأتوب إليه في اليوم سبعين مرة\".\nقلت: وهذا إسناد جيد، رجاله ثقات رجال مسلم؛ غير المغيرة هذا، وهو صدوق ربما وهم؛ كما في \"التقريب\".\nوعلي بن محمد، وهو الطنافسي؛ ثقة، لكن خالفه في بعض متنه الإمام أحمد؛ فقال في \"مسنده\" (٤/ ٤١٠): حدثنا وكيع به؛ إلا أنه قال:\n\"في كل يوم مئة مرة\".\nوقد تابعه أبو نعيم: حدثنا المغيرة به بلفظ:\n\"ما أصبحت غداة قط؛ إلا استغفرت الله فيها مئة مرة\".\nأخرجه النسائي (٤٤١) .\nقلت: وسنده صحيح أيضًا، فلعل الاختلاف المذكور في العدد هو من المغيرة نفسه لما عرفت من ترجمته، والرواة عنه ثقات.\nولعل عدد المئة أرجح؛ لمتابعة أبي إسحاق، عن أبي بردة به.\nأخرجه النسائي (٤٤٠) .\nوقد خولف المغيرة في إسناده أيضًا، فرواه ثابت وحميد بن هلال وعمرو بن مرة، عن أبي بردة، عن الأغر مرفوعًا بلفظ: \"مئة\".\nأخرجه مسلم (٨/ ٧٢)، والنسائي (٤٤٢-٤٤٦)، وغيرهما كأبي داود؛ وهو مخرج في \"صحيح أبي داود\" (١٣٥٦) .\n(فائدة): في هذه الأحاديث وغيرها مما فيه الأمر بالاستغفار والتوبة؛ رد على من قال من الفقهاء بكراهة قول الرجل: \"أستغفر الله وأتوب إليه\"، واختار أن","vol":"9","page":402},{"text":"يقول: \"أستغفر الله وأسأله التوبة\"؛ لأن التوبة من الذنب هي تركه، فإذا قال \"أتوب إليه\"؛ فقد وعد الله أن لا يعود إلى ذلك الذنب، فإذا عاد إليه كان كمن وعد الله ثم أخلفه.\nوقد رد عليهم الإمام الطحاوي فقال:\n\"قيل لهم: إن ذلك وإن كان كما ذكرتم؛ فإنا لم نبح لهم أن يقولوا: نتوب إلى الله ﷿؛ على أنهم معتقدون للرجوع إلى ما تابوا منه، ولكنا أبحنا لهم ذلك على أنهم يريدون ترك ما وقعوا فيه من الذنب ولا يريدون العود في شيء منه، فإذا قالوا ذلك واعتقدوا هذا بقلوبهم كانوا في ذلك مأجورين، فمن عاد منهم بعد ذلك في شيء من تلك الذنوب كان ذلك ذنبًا أصابه، ولم يحبط ذلك أجره المكتوب له بقوله الذي تقدم منه واعتقاده معه ما اعتقد.\nفأما من قال: أتوب إلى الله ﷿، وهو معتقد أنه يعود إلى ما تاب منه؛ فهو بذلك القول فاسق معاقب عليه؛ لأنه كذب على الله فيما قال.\nوأما إذا قال وهو معتقد لترك الذنب الذي كان وقع فيه وعازم أن لا يعود إليه أبدًا؛ فهو صادق في قوله، مثاب على صدقه إن شاء الله تعالى\". انظر \"شرح معاني الآثار\" (٢/ ٣٦٦-٣٦٨) .\n<span data-type=\"title\" id=toc-4424>٤٤١١ </span>- (ما أحببت من عيش الدنيا إلا الطيب والنساء) .\nضعيف\nأخرجه ابن سعد (١/ ٣٩٨) عن أبي بشر صاحب البصري، عن يونس، عن الحسن قال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله؛ فإن الحسن هو البصري.\nوأبو بشر صاحب البصري؛ لم أعرفه.","vol":"9","page":403},{"text":"ثم أخرجه من طريق أبي المليح، عن ميمون قال:\n\"ما نال رسول الله - ﷺ - من عيش الدنيا إلا ... \".\nوهذا مرسل صحيح الإسناد؛ ميمون هو ابن مهران الجزري الرقي الفقيه؛ ثقة من رجال مسلم.\nوأبو المليح؛ اسمه الحسن بن عمر الرقي؛ ثقة من رجال البخاري.\n(تنبيه): حديث الترجمة عزاه السيوطي في \"الجامع\" لابن سعد عن ميمون مرسلًا، والصواب عن الحسن مرسلًا، ولفظ ميمون ليس من كلامه ﵇ كما ترى، ثم إن اسم (ميمون) تحرف على المناوي إلى (ميمونة)، وبناء عليه قال على سبيل البيان: بنت الوليد بن الحارث الأنصارية ... !\n<span data-type=\"title\" id=toc-4425>٤٤١٢ </span>- (ما أحدث عبد أخًا في الله؛ إلا أحدث الله له درجة في الجنة) (١) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٣٩) من طريق ابن أبي الدنيا في \"كتاب الإخوان\": حدثنا سويد بن سعيد: حدثنا بقية، عن الأحوص بن حكيم، عن أبي إسماعيل العبد ي، عن أنس رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالضعفاء:\nالأول: أبو إسماعيل العبد ي؛ قال الدارقطني:\n\"متروك\".\nالثاني: الأحوص بن حكيم؛ ضعيف الحفظ.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن ملاحظة لنفسه: \" انظر في معجمي القديم: من آخى في الله \".","vol":"9","page":404},{"text":"الثالث: بقية؛ مدلس وقد عنعنه.\nالرابع: سويد بن سعيد؛ صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول.\nومع هذه العلل الكثيرة، والضعف الشديد في إسناد الحديث؛ لم يتكلم المناوي عنها بشيء، وإنما قال:\n\"قال الحافظ العراقي: إسناده ضعيف، ويعضده خبر ابن أبي الدنيا أيضًا: من آخى أخًا في الله ﷿؛ رفعه الله درجة في الجنة لا ينالها بشيء من عمله\".\n<span data-type=\"title\" id=toc-4426>٤٤١٣ </span>- (ما أحسن عبد الصدقة؛ إلا أحسن الله له الخلافة على تركته) .\nضعيف\nأخرجه ابن شاهين في \"الترغيب\" (ق ٣٠٦/ ٢)، وابن عدي (٣١٥/ ٢) عن محمد بن عبد الرحمن بن مجبر: حدثني أبي: حدثنا مالك، عن نافع، عن ابن عمر مرفوعًا. وقال ابن عدي:\n\"هذا عن مالك باطل\".\nقلت: وآفته محمد بن عبد الرحمن هذا؛ اتهمه ابن عدي، وقال الخطيب:\n\"كذاب\". وقال الأمير في \"الإكمال\" (١/ ٢٠٠):\n\"غير مأمون\".\nوقد جاء مرسلًا، فقال ابن المبارك في \"الزهد\" (٦٤٦)، وعنه القضاعي (٦٧/ ٢): أخبرنا حيوة بن شريح، عن عقيل، عن ابن شهاب مرفوعًا.\nوهذا إسناد صحيح مرسل.","vol":"9","page":405},{"text":"وقد روي موصولًا، أخرجه الديلمي (٤/ ٣٨) عن عبد الله بن صالح: حدثني ليث، عن عقيل، عن ابن شهاب، عن أنس رفعه.\nقلت: وعبد الله بن صالح؛ فيه ضعف، فلا يحتج به.\n<span data-type=\"title\" id=toc-4427>٤٤١٤ </span>- (ما أحل الله حلالًا أحب إليه من النكاح، ولا أحل حلالًا أكره إليه من الطلاق) (١) .\nموضوع\nأخرجه الديلمي (٤/ ٣٩) عن مقاتل بن سليمان، عن عمرو بن شعيب، عن أبيه، عن جده رفعه.\nقلت: وهذا موضوع؛ آفته مقاتل بن سليمان - وهو البلخي المفسر -؛ قال الذهبي في \"الضعفاء\":\n\"قال وكيع وغيره: كذاب\". وقال الحافظ في \"التقريب\":\n\"كذبوه، وهجروه، ورمي بالتجسيم\":\nقلت: وهذا الحديث من الأحاديث التي يلهج بها كثير من كتاب هذا العصر؛ الذين يكادون يطبقون على الميل إلى تحريم الطلاق إلا لضرورة! تجاوبًا منهم مع رغبات بعض الحكام الذين يتأثرون بسبب ضعف إيمانهم وجهلهم بإسلامهم بالحملات التي يوجهها الكفار على الدين الإسلامي وتشريعاته، وخصوصًا منها الطلاق، فيشرعون من عند أنفسهم قوانين تمنع من إيقاع الطلاق إلا بقيود وشروط ابتدعوها ما أنزل الله بها من سلطان، مع علمهم بأن بعض الدول الكافرة قد رجعت مضطرة إلى تشريع الطلاق بينهم؛ مصداقًا لقوله تعالى: (سنريهم آياتنا في الآفاق وفي أنفسهم حتى يتبين لهم أنه الحق) .\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" أعيد برقم (٦٢٩٠) بفوائد جديدة \"","vol":"9","page":406},{"text":"تالله إنها لإحدى الكبر أن يكفر بعض المسلمين بشريعتهم بتأثير الكفار عليهم وتضليلهم إياهم، وأن يؤمن بعض هؤلاء ولو اتباعًا لصالحهم بما كفر به أولئك. فما أشبه هؤلاء وهؤلاء بمن قال الله فيهم: (أولئك الذين يدعون يبتغون إلى ربهم الوسيلة أيهم أقرب ويرجون رحمته ويخافون عذابه إن عذاب ربك كان محذورًا) !\nوهذا الحديث من الأحاديث التي كان الأستاذ الفاضل مصطفى الزرقا قدمها إلي راغبًا تخريجها له بتاريخ (١٥/ ٦/ ٧١ هـ = ١٢/ ٣/ ٥٢م) .\nوقد روي الحديث عن معاذ مرفوعًا بلفظ العتاق مكان النكاح.\nأخرجه الدارقطني (ص ٤٣٩)، والبيهقي (٧/ ٣٦١) من طريق إسماعيل بن عياش، عن حميد بن مالك اللخمي، عن مكحول، عن معاذ مرفوعًا:\n\"يا معاذ! ما خلق الله شيئًا على وجه الأرض أحب إليه من العتاق، ولا خلق الله شيئًا على وجه الأرض أبغض إليه من الطلاق، فإذا قال الرجل لمملوكه: أنت حر إن شاء الله؛ فهو حر، ولا استثناء له، وإذا قال الرجل لامرأته: أنت طالق إن شاء الله، فله استثناؤه، ولا طلاق عليه\".\nثم أخرجاه من طريق حميد بن الربيع: أخبرنا يزيد بن هارون: أخبرنا إسماعيل بن عياش ... فذكره نحوه، قال حميد: قال لي يزيد بن هارون: وأي حديث لو كان حميد بن مالك معروفًا، قلت: هو جد أبي. قال يزيد:سررتني، الآن صار حديثًا. وقال البيهقي:\n\"ليس فيه كبير سرور؛فحميد بن ربيع بن حميد بن مالك الكوفي الخزاز ضعيف جدًا، نسبه يحيى بن معين وغيره إلى الكذب، وحميد بن مالك مجهول، ومكحول عن معاذ بن جبل منقطع، وقد قيل: عن حميد، عن مكحول، عن خالد بن معدان، عن معاذ بن جبل ﵁. وقيل: عنه، عن مكحول،","vol":"9","page":407},{"text":"عن مالك بن يخامر، عن معاذ، وليس بمحفوظ. والله أعلم\".\nقلت: وحميد بن مالك الذي جهله البيهقي؛ قد ضعفه يحيى وأبو زرعة وغيرهما، ولذلك جزم بضعفه عبد الحق في \"أحكامه\" (ق ١٤٦/ ٢)، وابن القيم في \"تهذيب السنن\" (٣/ ٩١-٩٢) .\nوروي الشطر الثاني من الحديث عن ابن عمر مرفوعًا بلفظ:\n\"ما أحل الله شيئًا أبغض إليه من الطلاق\".\nأخرجه الحاكم. وأخرجه أبو داود عن محارب بن دثار مرسلًا وهو الصواب؛ كما حققته في \"إرواء الغليل\" (٢٥٢ و٢١٠٠) .\n<span data-type=\"title\" id=toc-4428>٤٤١٥ </span>- (ما اختلط حبي بقلب عبد فأحبني؛ إلا حرم الله جسده على النار) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٥٥)، وعنه الديلمي (٤/ ٣٣) من طريق إسماعيل بن يحيى: حدثنا مسعر، عن عطية قال:\nكنت مع ابن عمر جالسًا، فقال رجل: لوددت أني رأيت رسول الله - ﷺ -، فقال له ابن عمر: فكنت تصنع ماذا؟ قال: كنت والله أؤمن به، وأقبل ما بين عينيه، وأطيعه، فقال له ابن عمر: ألا أبشرك؟ قال: بلى يا أبا عبد الرحمن! فقال: سمعت رسول الله - ﷺ - يقول: فذكره.\nقلت: وهذا موضوع؛ إسماعيل هذا - هو التيمي -؛ كذاب. وتردد المناوي بين أن يكون هذا هو التيمي، أو ابن كهيل، والأول كذاب، والآخر متروك.\nقلت: ولا وجه لهذا التردد، فإن الذي يروي عن مسعر إنما هو التيمي.\nوعطية - هو العوفي -؛ ضعيف.","vol":"9","page":408},{"text":"<span data-type=\"title\" id=toc-4429>٤٤١٦ </span>- (ما أذن الله ﷿ لعبد في الدعاء؛ حتى أذن له في الإجابة) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٢٦٣) عن عبد الرحمن بن خالد بن نجيح: حدثنا حبيب: حدثنا محمد بن عمران، عن ربيعة بن أبي عبد الرحمن، عن أنس مرفوعًا وقال:\n\"حديث غريب من حديث ربيعة، تفرد به حبيب كاتب مالك عن محمد عنه\".\nقلت: وحبيب - وهو ابن أبي حبيب المصري -؛ متروك، كذبه أبو داود وجماعة؛ كما قال الحافظ.\nوعبد الرحمن بن خالد بن نجيح؛ قال الدارقطني:\n\"متروك الحديث\".\nوروى الطبري في \"تفسيره\" (٣/ ٤٨٢/ ٢٩١٠) عن الليث بن سعد، عن ابن صالح، عمن حدثه: أنه بلغه أن رسول الله - ﷺ - قال:\n\"ما أعطي أحد الدعاء ومنع الإجابة؛ لأن الله يقول: (ادعوني أستجب لكم) \".\nوهذا إسناد معضل ضعيف؛ لجهالة شيخ ابن صالح، وهذا اسمه عبد الله، وفيه ضعف.\nوروى العقيلي في \"الضعفاء\" (٧٨) عن الحسن بن محمد البلخي، عن حميد الطويل، عن أنس بن مالك مرفوعًا بلفظ:","vol":"9","page":409},{"text":"\"ما كان الله ليفتح لعبد باب الدعاء، ويغلق عنه باب الإجابة؛ الله أكرم من ذلك\". وقال:\n\"الحسن هذا منكر الحديث، والحديث غير محفوظ، ولا يتابع عليه، ليس له أصل\". وقال ابن حبان:\n\"يروي الموضوعات، لا تحل الرواية عنه\".\nثم غفل؛ فذكره في \"الثقات\"!\n<span data-type=\"title\" id=toc-4430>٤٤١٧ </span>- (ما أرسل على عاد من الريح إلا قدر خاتمي هذا) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٧/ ١٣١) عن محمود بن ميمون البنا: حدثنا سفيان، عن الأعمش، عن المنهال بن عمرو، عن سعيد بن جبير، عن ابن عباس مرفوعًا. وقال:\n\"غريب من حديث الثوري، تفرد به محمود\".\nقلت: ولم أجد له ترجمة.\nوروى ابن أبي حاتم من طريق ابن فضيل، عن مسلم، عن مجاهد، عن ابن عمر مرفوعًا به نحوه؛ ولفظه:\n\"ما فتح الله على عاد من الريح التي هلكوا بها إلا مثل موضع الخاتم، فمرت بأهل البادية فحملتهم ومواشيهم وأموالهم فجعلتهم بين السماء والأرض، فلما رأى ذلك أهل الحاضر من عاد الريح وما فيها قالوا: هذا عارض ممطرنا، فألقت أهل البادية ومواشيهم على أهل الحاضرة\".\nسكت عليه ابن كثير في \"تفسيره\" (٤/ ٤١٢)، وكأنه لظهور ضعفه الشديد؛ فإن مسلمًا هذا؛ هو ابن كيسان الأعور؛ قال الذهبي في \"المغني\":\n\"تركوه\".","vol":"9","page":410},{"text":"ومن طريقه أخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٦١/ ١ و٢٠٥/ ٢)، وابن أبي الدنيا في \"العقوبات\" (ق ٦٧/ ٢)، وعبد الغني المقدسي في \"الجواهر\" (٢٤٧/ ١) .\n<span data-type=\"title\" id=toc-4431>٤٤١٨ </span>- (ما ازداد عبد من السلطان دخولًا إلا ازداد من الله بعدًا) .\nضعيف\nرواه أبو بكر الشافعي في \"مسند موسى بن جعفر بن محمد الهاشمي\" (٧٢/ ١) عن موسى بن إبراهيم: حدثنا موسى بن جعفر بن محمد، عن أبيه، عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى بن إبراهيم هذا - هو المروزي -؛ متروك.\nوقد روي مرسلًا من طريق أبي معاوية، عن ليث، عن الحسن بن مسلم، عن عبيد بن عمير قال: قال رسول الله - ﷺ - ...، وزاد:\n\"ولا كثر أتباعه إلا كثرت شيطاينه، ولا كثر ماله إلا اشتد حسابه\".\nأخرجه أبو نعيم في \"الحلية\" (٣/ ٢٧٤) .\nقلت: وهو مع إرساله منقطع؛ فإن الحسن بن مسلم - وهو ابن يناق المكي -؛ لم يدرك عبيد بن عمير؛ كما في \"التهذيب\".\nوليث - وهو ابن أبي سليم -؛ ضعيف؛ لاختلاطه.","vol":"9","page":411},{"text":"<span data-type=\"title\" id=toc-4432>٤٤١٩ </span>- (ما أزين الحلم لأهله) .\nضعيف\nرواه ابن شاهين في \"الترغيب\" (٢٩٣/ ٢) عن يحيى بن سعيد العطار الحمصي: حدثنا بشر بن إبراهيم، عن ثور بن يزيد، عن خالد بن معدان، عن معاذ بن جبل مرفوعًا.\nقلت: وهذا موضوع؛ بشر بن إبراهيم هو الأنصاري المفلوج، قال ابن عدي وابن حبان:","vol":"9","page":411},{"text":"\"يضع الحديث\".\nويحيى بن سعيد العطار الحمصي؛ ضعيف.\nوروي من طريق خالد بن إسماعيل الأنصاري: حدثنا مالك بن أنس، عن حميد، عن أنس مرفوعًا.\nأخرجه أبو نعيم في \"الحلية\" (٦/ ٣٤٠-٣٤١) وقال:\n\"غريب من حديث مالك وحميد، لم نكتبه إلا من حديث صالح بن زياد السوسي\".\nقلت: هو ثقة، وإنما العلة من الأنصاري؛ فإنه مجهول.\n<span data-type=\"title\" id=toc-4433>٤٤٢٠ </span>- (ما استرذل الله عبد ًا إلا حظر عليه العلم والأدب) .\nموضوع\nرواه ابن عدي (٩٣/ ١): حدثنا الحسن قال: حدثنا عثمان بن عبد الله الطحان: حدثنا أبو خالد الأحمر: حدثنا ابن عجلان، عن أبيه، عن أبي هريرة مرفوعًا. وقال:\n\"هذا الحديث بهذا الإسناد موضوع\". ذكره في ترجمة الحسن هذا - وهو ابن علي العدوي -، قال:\n\"يضع الحديث ويسرق الحديث، ويلزقه على قوم آخرين، وشيخه عثمان بن عبد الله! مجهول\".\nوالحديث أورده السيوطي في \"الجامع\" من رواية ابن النجار عن أبي هريرة. وقال المناوي:\n\"وكذا القضاعي في \"الشهاب\". وذكر في \"الميزان\" أنه خبر باطل، وأعاده","vol":"9","page":412},{"text":"في ترجمة أحمد بن محمد الدمشقي وقال: له مناكير وبواطيل، ثم ساق منها هذا، وقال بعض شراح \"الشهاب\": غريب جدًا\".\nقلت: وهو في ترجمة أحمد المذكور قال: حدثنا بكر بن محمد: حدثنا ابن عيينة عن العلاء، عن أبيه، عن أبي هريرة به.\nثم رأيته في \"مسند الشهاب\" للقضاعي (٦٨/ ١) عن أحمد بن محمد بن يحيى بن حمزة قال: أخبرنا بكر بن محمد قال: أخبرنا سفيان بن عيينة عن العلاء بن عبد الرحمن عن أبيه، عن أبي هريرة مرفوعًا.\nورواه عبد ان في \"الصحابة\"، وأبو موسى في \"الذيل\" عن بشير بن النهاس مرفوعًا به؛ دون قوله: \"والأدب\".\nذكره في \"الجامع الصغير\"، وقال شارحه:\n\"يروى عنه حديث منكر\".\nوأخرجه الديلمي (٤/ ٣٢) عن ابن عباس موقوفًا عليه.\nوفيه محمد بن الحسين بن الحسن المروزي شيخ الحاكم؛ لم أجد له ترجمة.\nثم رأيت السيوطي قد أورد الحديث في \"ذيل الأحاديث الموضوعة\" (ص ٣٤) من رواية ابن النجار، وهذا من طريق ابن حمزة المذكور، فتأمل كم هو متناقض!\n<span data-type=\"title\" id=toc-4434>٤٤٢١ </span>- (ما استفاد المؤمن بعد تقوى الله ﷿ خيرًا له من زوجة صالحة؛ إن أمرها أطاعته، وإن نظر إليها سرته، وإن أقسم عليها أبرته، وإن غاب عنها نصحته في نفسها وماله) .\nضعيف\nرواه ابن ماجه (١/ ٥٧١)، وابن عساكر (١٢/ ٢٨٤/ ٢)، والضياء في \"موافقات هشام بن عمار\" (٥٦-٥٧) عن هشام بن عمار: أخبرنا صدقة بن خالد: حدثنا","vol":"9","page":413},{"text":"عثمان بن أبي عاتكة، عن علي بن يزيد، عن القاسم، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن أبي عاتكة؛ قال في \"التقريب\":\n\"ضعفوه في روايته عن علي بن يزيد الألهاني\".\nقلت: والألهاني؛ ضعيف أيضًا، وأما قول البوصيري في \"الزوائد\" (١٦٦/ ٢):\n\"فيه علي بن زيد بن جدعان؛ وهو ضعيف\".\nفهو وهم منه ﵀؛ ابن جدعان اسم أبيه \"زيد\"، وأما هذا؛ فهو \"يزيد\"، وكلاهما ضعيف.\nوروى شريك، عن جابر، عن عطاء، عن أبي هريرة مرفوعًا نحوه مختصرًا.\nأخرجه الطبراني في \"الأوسط\" (١/ ١٦٣/ ١) وقال:\n\"لم يروه عن جابر إلا شريك\".\nقلت: وهو ابن عبد الله القاضي؛ وهو ضعيف لسوء حفظه.\nلكن جابر - وهو ابن يزيد الجعفي -؛ أشد ضعفًا منه؛ فقد اتهمه بعضهم.\nوالمحفوظ عن أبي هريرة بلفظ:\n\"خير النساء التي تسره إذا نظر ... \" الحديث، وهو مخرج في \"الصحيحة\" (١٨٣٨) .\n<span data-type=\"title\" id=toc-4435>٤٤٢٢ </span>- (ما أصابني شيء منها - يعني: الشاة المسمومة - إلا وهو مكتوب علي؛ وآدم في طينته) .\nضعيف\nأخرجه ابن ماجه (٢/ ٣٦٥) عن بقية: حدثنا أبو بكر العنسي، عن يزيد بن أبي حبيب ومحمد بن يزيد المصريين قالا: حدثنا نافع، عن ابن عمر قال:","vol":"9","page":414},{"text":"قالت أم سلمة: يا رسول الله! لا يزال يصيبك كل عام وجع من الشاة المسمومة التي أكلت؟! قال: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير أبي بكر العنسي؛ قال ابن عدي:\n\"مجهول، له أحاديث مناكير\". قال الحافظ:\n\"قلت: أحسب أنه أبو بكر بن أبي مريم\".\nقلت: وكأنه لذلك قال البوصيري في \"الزوائد\" (٢١٧/ ١):\n\"فيه أبو بكر العنسي؛ وهو ضعيف\".\nقلت: فهو علة الحديث. وأما قول المناوي:\n\"رمز المصنف لحسنه، وفيه بقية بن الوليد\".\nفليس بشيء؛ لأن بقية إنما يخشى من تدليسه، وقد صرح بالتحديث، فالعلة من شيخه.\n<span data-type=\"title\" id=toc-4436>٤٤٢٣ </span>- (ما أصبنا من دنياكم إلا النساء) .\nضعيف\nرواه الطبراني (٣/ ١٩٧/ ٢) عن ابن أبي فديك: أخبرنا زكريا بن إبراهيم ابن عبد الله بن مطيع، عن أبيه قال: سمعت ابن عمر يقول: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف؛ زكريا بن إبراهيم بن عبد الله بن مطيع؛ قال الذهبي:\n\"ليس بالمشهور\".\nوأبوه إبراهيم؛ لم أجد من ذكره.","vol":"9","page":415},{"text":"<span data-type=\"title\" id=toc-4437>٤٤٢٤ </span>- (ما أصيب عبد بعد ذهاب دينه بأشد من ذهاب بصره، وما ذهب بصر عبد فصبر؛ إلا دخل الجنة) .\nضعيف جدًا\nرواه المحاملي في \"الأمالي\" (٧/ ١٥٣/ ٣)، وعنه الخطيب (١/ ٣٩٤) قال: حدثنا محمد بن إبراهيم الطرسوسي: حدثنا إسحاق بن منصور السلولي: أخبرنا إسرائيل، عن جابر، عن ابن بريدة، عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جابر هو ابن يزيد الجعفي؛ ضعيف متهم.\nوالطرسوسي؛ ضعيف الحفظ، وبه وحده أعله المناوي! فقصر.","vol":"9","page":416},{"text":"<span data-type=\"title\" id=toc-4438>٤٤٢٥ </span>- (ما إكثاركم علي في حد من حدود الله ﷿ وقع على أمة من إماء الله؟ والذي نفسي بيده! لو كانت فاطمة ابنة رسول الله نزلت بالذي نزلت به؛ لقطع محمد يدها) .\nضعيف بهذا السياق\nأخرجه ابن ماجه (٢/ ١١٣)، والحاكم (٤/ ٣٧٩-٣٨٠)، والبيهقي (٨/ ٢٨١)، عن محمد بن إسحاق، عن محمد بن طلحة بن ركانة، عن أمه عائشة بنت مسعود بن الأسود، عن أبيها قال:\nلما سرقت المرأة تلك القطيفة من بيت رسول الله - ﷺ -؛ أعظمنا ذلك، وكانت امرأة من قريش، فجئنا إلى النبي - ﷺ - نكلمه، وقلنا: نحن نفديها بأربعين أوقية، فقال رسول الله - ﷺ -:\n\"تطهر خير لها\"، فلما سمعنا لين قول رسول الله - ﷺ -، أتينا أسامة، فقلنا: كلم رسول الله - ﷺ -، فلما رأى رسول الله - ﷺ - ذلك؛ قام خطيبًا فقال: فذكره. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوأقول: كلا؛ فإن ابن إسحاق مدلس؛ وقد عنعنه.","vol":"9","page":416},{"text":"نعم؛ الحديث في \"الصحيحين\" وغيرهما من حديث عائشة ﵂ نحوه (١)، ليس فيه الطرف الأول منه، ولذلك خرجته هنا.\nوقد اضطرب في إسناده ومتنه ابن إسحاق، فرواه هكذا عنه غير واحد.\nورواه يزيد بن أبي حبيب عنه عن محمد بن طلحة بن يزيد بن ركانة أن خالته أخت مسعود بن العجماء حديثه: أن أباها قال لرسول الله - ﷺ - في المخزومية التي سرقت قطيفة: نفديها بأربعين أوقية، فقال رسول الله - ﷺ -: \"لأن تطهر خير لها\"، فأمر بها فقطعت يدها، وهي من بني عبد الأشهل، أو من بني عبد الأسد.\nأخرجه أحمد (٥/ ٤٠٩ و٦/ ٣٢٩) .\nقلت: فاختصر متنه كما ترى، وجعل إسناده عن أخت مسعود بن العجماء؛ مكان أمه عائشة، والاضطراب مما يدل على عدم حفظ الراوي وقلة ضبطه.\nومن هذا؛ تعلم تساهل الحافظ أو خطأه في قوله في \"الفتح\" (١٢/ ٨٩) - بعد أن ذكر الطرف الأول من الرواية الأولى من قول أبي عائشة، وعزاه لابن ماجه والحاكم -:\n\"وسنده حسن، وقد صرح فيه ابن إسحاق بالتحديث في رواية الحاكم\".\nفإن الحاكم إنما صرح ابن إسحاق عنده بالتحديث في رواية أخرى عنده من طريقه؛ قال: فحدثني عبد الله بن أبي بكر: أن رسول الله - ﷺ - بعد ذلك كان يرحمها ويصلها.\nقلت: فهذه الرواية مرسلة خلاف الرواية الأولى، ثم هل سياقها مثل سياق الأولى، أم هي مختصرة مثل رواية أحمد التي خالفت الأولى في إسنادها كما بينا؟!\n_________\n(١) وله ألفاظ خَرَّجت بعضها في \" الإرواء \" (٢٣١٩ و٢٤٠٥)","vol":"9","page":417},{"text":"<span data-type=\"title\" id=toc-4439>٤٤٢٦ </span>- (ما الموت فيما بعده إلا كنطحة عنز) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٦٢) عن بشر بن سيحان: حدثنا بكار بن عاصم الليثي، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن محمد بن عمرو إلا بكار، تفرد به بشر\".\nقلت: ذكره ابن حبان في \"الثقات\" وقال:\n\"ربما أغرب\".\nوبكار بن عاصم الليثي؛ لم أعرفه، ولا يبعد أن يكون الذي أورده الطوسي في \"أصحاب الصادق ﵁\" (ص ١٥٨):\n\"بكار بن عاصم مولى لعبد القيس\". ولم يزد!\nثم روى الطبراني عن سكين بن عبد العزيز العطار قال \" ذكر أبي، عن أنس ابن مالك - لا أعلمه إلا رفعه - قال: فذكره بلفظ:\n\"لم يلق ابن آدم شيئًا منذ خلقه الله ﷿ أشد عليه من الموت، ثم إن الموت أهون مما بعده، وإنهم ليلقون من هول ذلك اليوم شدة حتى يلجمهم العرق، حتى لو أن السفن لو أجريت فيه لجرت\". وقال:\n\"لم يروه عن عبد العزيز إلا ابنه\".\nقلت: وهو صدوق يروي عن الضعفاء؛ كما في \"التقريب\".\nوأبوه عبد العزيز بن قيس العبد ي؛ قال أبو حاتم:\n\"مجهول\". وذكره ابن حبان في \"الثقات\".","vol":"9","page":418},{"text":"<span data-type=\"title\" id=toc-4440>٤٤٢٧ </span>- (ما أنت محدث قومًا حديثًا لا تبلغه عقولهم؛ إلا كان على بعضهم فتنة) .\nمنكر\nرواه القاضي عبد الجبار الخولاني في \"تاريخ داريا\" (ص ٨٦)، وابن عساكر (١١/ ٤٧/ ٢) عن عثمان بن داود، عن الضحاك، عن ابن عباس مرفوعًا. وقال:\n\"قال العقيلي: عثمان بن داود مجهول بنقل الحديث، لا يتابع على حديثه (يعني هذا) ولا يعرف إلا به\". وقال الذهبي:\n\"لا يدرى من هو، والخبر منكر\".\nورواه الهروي (١٢٢/ ١) معلقًا من قول ابن مسعود. وقد وصله ابن وهب في \"المسند\" (٨/ ١٦٤/ ١) ومقدمة \"صحيح مسلم\" (٥): عن يونس، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة: أن عبد الله بن مسعود قال: فذكره.\nقلت: وهذا رجاله ثقات، لكنه منقطع بين عبيد الله وعبد الله بن مسعود.","vol":"9","page":419},{"text":"<span data-type=\"title\" id=toc-4441>٤٤٢٨ </span>- (ما أهدى مسلم لأخيه هدية أفضل من كلمة حكمة تزيده هدىً، أو ترده عن ردى) .\nضعيف\nأخرجه أبو نعيم فيما علقه عنه الديلمي (٤/ ٤٠)، وابن بشران في \"الأمالي\" (١٨/ ٧/ ٢) من طريق إسماعيل بن عياش، عن عمارة بن غزية، عن عبيد الله بن أبي جعفر، عن عبد الله بن عمرو رفعه:\nقلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: الانقطاع بين عبيد الله بن أبي جعفر وابن عمرو؛ فإنه ولد سنة (٦٠)","vol":"9","page":419},{"text":"ومات ابن عمرو بعدها ببضع سنين، وصحح ابن حبان أن وفاته كانت ليالي الحرة، وكانت سنة (٦٣) .\nالأخرى: إسماعيل بن عياش؛ ضعيف في روايته عن غير الشاميين، وهذه منها؛ لأن عمارة بن غزية مدني.\nوروى أبو القاسم زيد بن عبد الله الهاشمي المعروف بـ (رفاعة) في \"الأربعين\" (ق ٣/ ١) عن الحسن بن سلام السواق: أخبرنا أبو غسان، عن ابن عيينة، عن إبراهيم بن ميسرة، عن طاوس، عن ابن عباس مرفوعًا به، وزاد:\n\"وإنها لتعدل إحياء نفس، ومن أحياها فكأنما أحيا الناس جميعًا\".\nقلت: وهذا موضوع؛ آفته رفاعة هذا؛ قال الذهبي:\n\"اتهم بوضع \"أربعين\" في الآداب، قاله النباتي.\nقلت: هو أبو الخير بن رفاعة، لا صحبه الله بخير، سمع منه تلك \"الأربعين\" الباطلة أبو الفتح سلم بن أيوب الرازي بالري بعد الأربع مئة ... \"\nثم ساق له حديثًا آخر من تلك \"الأربعين\"، ثم قال:\n\"وهذا كذب\".\n<span data-type=\"title\" id=toc-4442>٤٤٢٩ </span>- (ما بال أحدكم يؤذي أخاه في الأمر، وإن كان حقًا!) .\nضعيف\nأخرجه ابن سعد (٤/ ٢٤-٢٥): أخبرنا يزيد بن هارون، عن داود ابن أبي هند، عن العباس بن عبد الرحمن:\nأن رجلًا من المهاجرين لقي العباس بن عبد المطلب فقال: يا أبا الفضل أرأيت عبد المطلب بن هاشم والغيطلة كاهنة بني سهم جمعهما الله جميعًا في النار؟ فصفح عنه. ثم لقيه الثانية، فقال له مثل ذلك، فصفح عنه، ثم لقيه الثالثة،","vol":"9","page":420},{"text":"فقال له مثل ذلك، فرفع العباس يده فوجأ أنفه فكسره، فانطلق الرجل كما هو إلى النبي - ﷺ -، فلما رآه قال: ما هذا؟ قال: العباس، فأرسل إليه فجاءه، فقال: \"ما أردت إلى رجل من المهاجرين؟ \" فقال: يا رسول الله - ﷺ -! والله لقد علمت أن عبد المطلب في النار، ولكنه لقيني، فقال: يا أبا الفضل! أرأيت عبد المطلب بن هاشم والغيطلة كاهنة بني سهم جمعهما الله جميعًا في النار؟ فصفحت عنه مرارًا، ثم والله ما ملكت نفسي، وما إياه أراد، ولكنه أرادني، فقال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد ضعيف مرسل، لكن وصل حديث الترجمة منه الديلمي (٤/ ٥٣) من طريق الروياني: حدثنا محمد بن بشار: حدثنا يزيد بن هارون به؛ إلا أنه قال: عن العباس بن عبد الرحمن، عن العباس بن عبد المطلب رفعه.\nومداره مرسلًا وموصولًا على العباس بن عبد الرحمن، وهو ابن ميناء الأشجعي؛ لم يوثقه أحد، ولم يرو عنه غير داود بن أبي هند، فهو مجهول.\n<span data-type=\"title\" id=toc-4443>٤٤٣٠ </span>- (ما بال أقوام يتحدثون، فإذا رأوا الرجل من أهل بيتي قطعوا حديثهم؟ والله! لا يدخل قلب رجل الإيمان حتى يحبهم لله ولقرابتهم مني) .\nضعيف\nأخرجه ابن ماجه (١/ ٦٣) عن أبي سبرة النخعي، عن محمد بن كعب القرظي، عن العباس بن عبد المطلب قال:\nكنا نلقى النفر من قريش وهم يتحدثون، فيقطعون حديثهم، فذكرنا ذلك لرسول الله - ﷺ -، فقال: فذكره.\nقلت: وهذا إسناد ضعيف؛ محمد بن كعب؛ قال يعقوب بن شيبة:","vol":"9","page":421},{"text":"\"ولد في آخر خلافة علي سنة أربعين، ولم يسمع من العباس\".\nوأبو سبرة النخعي؛ قال ابن معين:\n\"لا أعرفه\"، وأما ابن حبان فذكره في \"الثقات\" (٥/ ٥٦٩) .\nورواه يزيد بن أبي زياد، عن عبد الله بن الحارث، عن العباس بن عبد المطلب قال: فذكره بنحوه؛ دون الشطر الأول من الحديث.\nأخرجه أحمد (١/ ٢٠٧)، والحاكم (٣/ ٣٣٣) وقال:\n\"يزيد بن أبي زياد وإن لم يخرجاه؛ فإنه أحد أركان الحديث في الكوفيين\".\nقلت: ولكنه ضعيف؛ كبر فتغير، صار يتلقن، كما في \"التقريب\"، وهو الهاشمي مولاهم، وكأنه لضعفه اضطرب في إسناده، فرواه إسماعيل بن أبي خالد عنه هكذا، ورواه جرير بن عبد الحميد، عنه، عن عبد الله بن الحارث، عن عبد المطلب بن ربيعة قال:\n\"دخل العباس على رسول الله - ﷺ - فقال ... \" الحديث نحوه.\nأخرجه الحاكم، وأحمد.\nوتابعه ابن فضيل، عن يزيد به. أخرجه ابن أبي شيبة (١٢/ ١٠٨/ ١٢٢٥٩) دون الشطر الأول.\nوتابعه أبو عوانة عن يزيد بن أبي زياد به.\nأخرجه الترمذي (٣٧٦٢) وقال:\n\"حديث حسن صحيح\".\nكذا قال! وهو من تساهله الذي عرف به؛ فقد علمت حال يزيد بن أبي زياد.\nورواه أبو الضحى مسلم بن صبيح قال: قال العباس ... فذكره مختصرًا جدًا.","vol":"9","page":422},{"text":"أخرجه ابن أبي شيبة (١٢/ ١٠٩/ ١٢٢٦١) .\nقلت: ورجاله ثقات رجال الشيخين؛ ولكنه مرسل.\nوبالجملة؛ فيبدو من مجموع الطرق أن للقصة أصلًا، ولكنه لم يتحرر لي ما قاله - ﷺ - فيها إلا جملة واحدة عند الترمذي، فراجع تعليقي على \"المشكاة\" (٦١٤٧)، فلم يصب الدويش في تصحيحها.\n<span data-type=\"title\" id=toc-4444>٤٤٣١ </span>- (ما بال أقوام يلعبون بحدود الله، يقول أحدهم: قد طلقتك، قد راجعتك، قد طلقتك) .\nضعيف\nأخرجه ابن ماجه (١/ ٦٢٢)، وابن حبان (١٣٢٢)، والطحاوي في \"مشكل الآثار\" (٣/ ٣٠٣)، والبيهقي (٧/ ٣٢٢)، والطيالسي (١٦٠١ - ترتيبه) من طرق عن أبي إسحاق، عن أبي بردة، عن أبي موسى مرفوعًا. وقال البوصيري في \"الزوائد\" (١٢٧/ ١):\n\"هذا إسناد حسن؛ من أجل مؤمل بن إسماعيل أبي عبد الرحمن\".\nقلت: قد تابعه جمع كما أشرنا إليه بقولنا: \"من طرق\"، فالحديث صحيح لولا أن فيه عنعنة أبي إسحاق، وهو عمرو بن عبد الله السبيعي؛ فإنه مدلس.","vol":"9","page":423},{"text":"<span data-type=\"title\" id=toc-4445>٤٤٣٢ </span>- (ما بر أباه من شد إليه الطرف) .\nضعيف جدًا\nرواه ابن عدي (٢٠٠/ ٢) عن صالح بن موسى، عن معاوية ابن إسحاق، عن عائشة بنت طلحة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ صالح بن موسى - هو ابن إسحاق بن طلحة","vol":"9","page":423},{"text":"التيمي -، وهو متروك؛ كما قال الحافظ وغيره.\n<span data-type=\"title\" id=toc-4446>٤٤٣٣ </span>- (ما بعث الله نبيًا إلا شابًا) .\nموقوف ضعيف\nأخرجه الضياء في \"المختارة\" (٥٩/ ١٥٨/ ٢) من طريق قابوس بن أبي ظبيان، عن أبيه، عن ابن عباس.","vol":"9","page":424},{"text":"<span data-type=\"title\" id=toc-4447>٤٤٣٤ </span>- (ما بعث الله نبيًا إلا عاش نصف عمر الذي قبله) .\nضعيف جدًا\nرواه البزار (٢٣٤١ - كشف)، والبخاري في \"التاريخ\" (٤/ ١/ ٢٤٤)، وأبو نعيم في \"الحلية\" (٥/ ٦٨)، وعنه الديلمي (٤/ ٢٨)، وابن عدي (٢٧٩/ ٢)، عن عبيد بن إسحاق العطار: حدثنا كامل بن العلاء أبو العلاء التميمي، عن حبيب بن أبي ثابت، عن يحيى بن جعدة، عن زيد بن أرقم مرفوعًا. وقال ابن عدي:\n\"كامل هذا؛ أرجو أنه لا بأس به\".\nقلت: إنما علة الحديث من العطار الراوي عنه؛ فإنه ضعيف جدًا؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي والأزدي:\n\"متروك الحديث\". وضعفه غيرهما.\nوأما أبو حاتم فرضيه كما قال الذهبي.\nوقال الحافظ:\n\"ولفظ أبي حاتم: ما رأينا إلا خيرًا، وما كان بذاك الثبت، في حديثه بعض الإنكار\". وقال ابن الجارود:\n\"يعرف بعطار المطلقات، والأحاديث التي بها باطلة\".","vol":"9","page":424},{"text":"ثم وجدت له شاهدًا من حديث فاطمة، يرويه محمد بن عبد الله بن عمرو ابن عثمان: أن أمه فاطمة بنت الحسين حدثته: أن عائشة كانت تقول:\nإن رسول الله - ﷺ - قال في مرضه الذي قبض فيه لفاطمة: \"يا بنية! أجبي علي، فأجبت عليه، فناجاها ساعة ... \" الحديث، وفيه:\n\"فأخبرني: إن جبريل كان يعارضني القرآن في كل عام مرة، وإنه عارضني العام مرتين، وأخبرني أنه أخبر بأنه لم يكن نبي كان بعده نبي إلا عاش نصف عمر الذي كان قبله، وأخبرني أن عيسى ﵇ عاش عشرين ومئة سنة، ولا أراني إلا ذاهبًا على ستين، فأبكاني ذلك ... \" الحديث.\nقلت: وهذا إسناد فيه ضعف؛ محمد بن عبد الله هذا؛ قال الذهبي:\n\"وثقه النسائي، وقال مرة: ليس بالقوي. وقال البخاري: لا يكاد يتابع في حديثه\".\nولذلك قال الحافظ ابن كثير في \"البداية\" (٢/ ٩٥):\n\"حديث غريب، قال الحافظ ابن عساكر: والصحيح أن عيسى لم يبلغ هذا العمر\".\nوكذلك أشار إلى تضعيف الحديث الحافظ ابن حجر بقوله في \"الفتح\" (٦/ ٣٨٤):\n\"واختلف في عمره حين رفع، فقيل: ابن ثلاث وثلاثين، وقيل: مئة وعشرين\"!\nوذكر الحافظ ابن كثير أن الحديث أخرجه الحاكم في \"مستدركه\"، ويعقوب","vol":"9","page":425},{"text":"ابن سفيان الفسوي في \"تاريخه\" من الوجه المذكور، ولم أره الآن في مظانه من \"المستدرك\". وقال الهيثمي في \"المجمع\" (٩/ ٢٣):\n\"رواه الطبراني بإسناد ضعيف، وروى البزار بعضه، وفي رجاله ضعف\".\nوذكر في مكان آخر ما يخالفه، فقال (٨/ ٢٠٦):\n\"وعن فاطمة بنت رسول الله - ﷺ - قالت: قال لي رسول الله - ﷺ -: إن عيسى ابن مريم مكث في بني إسرائيل أربعين سنة. رواه أبو يعلى عن الحسين بن علي ابن الأسود؛ ضعفه الأزدي، ووثقه ابن حبان، ويحيى بن جعدة؛ لم يدرك فاطمة\".\nوأعله ابن عساكر بالانقطاع؛ كما ذكر ابن كثير.\nثم وجدت للحديث طريقًا أخرى عن عائشة؛ يرويه ابن لهيعة، عن جعفر بن ربيعة، عن عبد الله بن عبد الله بن الأسود، عن عروة عنها به في قصة دخوله - ﷺ - على السيدة فاطمة ومناجاته إياها فبكت، ثم ضحكت.\nأخرجه البزار في \"مسنده\" (١/ ٣٩٨/ ٨٤٦) .\nوابن لهيعة؛ ضعيف صاحب تخاليط، ومنها ذكره هذا الحديث وأنه سبب بكائها؛ فإن القصة في \"الصحيحين\" عن عائشة دون الحديث، فانظر \"صحيح الأدب المفرد\" (٧٤٢/ ٩٤٧)، وهو وشيك الصدور إن شاء الله تعالى (١) .\n<span data-type=\"title\" id=toc-4448>٤٤٣٥ </span>- (ما تصدق الناس بصدقة مثل علم ينشر) .\nضعيف جدًا\nرواه ابن النجار (١٠/ ١١٠/ ٢)، وعفيف الدين أبو المعالي في \"فضل العلم\" (١١٣/ ٢) عن عون بن عمارة، عن أبي بكر الهذلي، عن\n_________\n(١) وقد طبع بحمد الله. (الناشر) .","vol":"9","page":426},{"text":"الحسن، عن سمرة مرفوعًا.\nورواه ابن عدي (١٦٨/ ١) من طريق حجاج بن نصير: حدثنا أبو بكر به؛ إلا أنه قال: \"أفضل من قول\". وقال:\n\"أبو بكر الهذلي في حديثه ما لا يحتمل ولا يتابع عليه\".\nقلت: وقال الحافظ في \"التقريب\":\n\"متروك الحديث\".\nوحجاج بن نصير؛ ضعيف كان يقبل التلقين.\nوتابعه عون بن عمارة كما سبق، وهو ضعيف أيضًا، ومن طريقه أخرجه الطبراني في \"الكبير\"؛ كما في \"مجمع الزوائد\" (١/ ١٦٦) وبه أعله، وإعلاله بالهذلي أولى كما لا يخفى.\nوالحديث أشار المنذري في \"الترغيب\" (١/ ٧١) إلى تضعيفه. ونبهت في تعليقي عليه على وهم وقع للمناوي فيه.\n<span data-type=\"title\" id=toc-4449>٤٤٣٦ </span>- (ما حسن الله ﷿ خلق امرىء ولا خلقه فتطعمه النار أبدًا) .\nضعيف\nرواه تمام (١٠٩/ ٢)، عن محمد بن زكريا الغلابي: حدثنا العباس بن بكار الضبي: حدثنا أبو بكر - يعني: الهذلي -، عن الزهري، عن أبي سلمة، عن أبي هريرة مرفوعًا.\nقلت: والغلابي؛ وضاع.","vol":"9","page":427},{"text":"ورواه ابن حجر في \"المسلسلات\" (١٣٣/ ١-٢)، والكازروني في \"المسلسلات\" (١٠٧/ ١) من طريق أخرى مسلسلًا بقول كل راو: \"قرأت على فلان وهو متكىء\"، عن علي بن عاصم عن الليث بن سعد، عن علي بن زيد، عن بكر بن الفرات، عن أنس بن مالك مرفوعًا.\nوعلي بن عاصم؛ ضعيف؛ لخطئه وإصراره عليه، وقد أرسله غيره فقال ابن الأعرابي \"معجمه\" (٢٠٧/ ٢): أخبرنا الهجري (يعني: عبد الرحمن بن محمد الوليد أبو الحسن): أخبرنا أبو الوليد: أخبرنا الليث بن سعد، عن يزيد بن عبد الله بن أسامة، عن بكر بن أبي الفرات قال: قال رسول الله - ﷺ -: فذكره.\nورواه ابن عدي (٩٣/ ١): حدثنا الحسن: حدثنا لؤلؤ بن عبد الله وكامل بن طلحة قالا: حدثنا الليث بن سعد، عن نافع، عن ابن عمر مرفوعًا به، وقال:\n\"باطل بهذا الإسناد، وعندنا نسخة الليث عن نافع عن ابن عمر، عن غير واحد عن الليث، وما فيه شيء من هذا، والحسن - وهو ابن علي العدوي -؛ يضع الحديث\".\nوله طريق آخر عن أبي هريرة؛ رواه الطبراني في \"الأوسط\"، وابن عساكر (٥/ ٢٠١/ ١) عن هشام بن عمار: حدثنا عبد الله بن يزيد البكري: حدثنا أبو غسان المدني قال: سمعت داود بن فراهيج يقول: سمعت أبا هريرة يقول: فذكره مرفوعًا.\nقلت: وداود هذا؛ ضعفه ابن معين وغيره، ووثقه بعضهم، وقال ابن عدي:\n\"لا أرى بمقدار ما يرويه بأسًا، وله حديث فيه نكرة\".\nثم ساق هذا من طريقين عن أبي غسان به.","vol":"9","page":428},{"text":"والبكري؛ ضعفه أبو حاتم وقال:\n\"ذاهب الحديث\".\nوروى الخطيب (١٢/ ٢٨٧) عن أحمد بن الحصين: حدثنا رجل من أهل خراسان، عن محمد بن عبد الله العقيلي، عن الحسن بن علي مرفوعًا به.\nوهذا إسناد ضعيف؛ العقيلي هذا؛ لم أعرفه.\nوالخراساني؛ لم يسم.\nوأخرج الخطيب أيضًا (٣/ ٢٢٦) عن أبي سعيد العدوي: حدثنا خراش: حدثنا مولاي أنس بن مالك مرفوعًا به.\nوهذا موضوع؛ آفته العدوي؛ وهو الحسن بن علي المتقدم.\nوخراش؛ قال الذهبي:\n\"ساقط عدم، ما أتى به غير أبي سعيد العدوي الكذاب\".\nثم روى بهذا الإسناد.\n\"ما ضاق مجلس بمتحابين\".\n<span data-type=\"title\" id=toc-4450>٤٤٣٧ </span>- (ما خففت عن خادمك من عمله؛ فهو أجر لك في موازينك يوم القيامة) .\nضعيف\nقال في \"الجامع\": \"رواه أبو يعلى وابن حبان والبيهقي في \"الشعب\" من حديث عمرو بن حريث\" وقال الهيثمي (٤/ ٢٣٩):\n\"رواه أبو يعلى، وعمرو هذا؛ قال ابن معين: لم ير النبي - ﷺ -. فإن كان كذلك فالحديث مرسل ورجاله رجال الصحيح\".","vol":"9","page":429},{"text":"وفي \"التقريب\": \"عمرو بن حريث؛ مصري مختلف في صحبته، أخرج حديثه أبو يعلى وصححه ابن حبان، وقال ابن معين وغيره: تابعي وحديثه مرسل\".\nقلت: فهو إذن ضعيف؛ لإرساله ولعدم تيقننا بصحبته.\nوالحديث أخرجه ابن حبان (١٢٠٤) من طريق أبي يعلى، وهذا في \"مسنده\" (١/ ٤٠٨خ) و(٣/ ٥٠-٥١ ط) في \"مسند عمرو بن حريث رجل آخر ذكره أبو خيثمة\". من طريق أبي هاني: حدثني عمرو بن حريث به. ذكره.\nيعني أنه غير عمرو بن حريث الصحابي الذي أسند له - قبل ذاك - أحاديث صريحة في رؤيته للنبي - ﷺ - وسماعه منه، بخلاف ذاك؛ فإنه ساق له هذا الحديث، وآخر في الاستيصاء بالقبط خيرًا، وليس فيها ما يدل على صحبته، بل قد صرح البخاري وابن أبي حاتم بأن حديثه مرسل، خلافًا لما يشعر به صنيع أبي يعلى، بتخريجه إياه في \"المسند\"، وتبعه على ذلك تلميذه ابن حبان فأخرج هذين الحديثين في \"صحيحه\" من طريق شيخه أبي يعلى، وذلك من أوهامهما، وبخاصة ابن حبان؛ فإنه فرق بين عمرو بن حريث هذا وهو مدني مصري؛ فذكره في \"التابعين\" من \"ثقاته\" (٥/ ١٧٩)، وبين عمرو بن حريث الأول وهو مخزومي؛ فذكره في \"الصحابة\" (٣/ ٢٧٢) !\n<span data-type=\"title\" id=toc-4451>٤٤٣٨ </span>- (ما خلق الله من شيء؛ إلا وقد خلق له ما يغلبه، وخلق رحمته تغلب غضبه) .\nمنكر\nأخرجه البزار (٣٢٥٥)، والحاكم (٤/ ٢٤٩)، والديلمي (٤/ ٣٥) عن أبي الشيخ معلقًا - ثلاثتهم -، عن عبد الرحيم بن كردم بن أرطبان بن غنم بن","vol":"9","page":430},{"text":"عون، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"هذا منكر، وابن كردم إن كان غير مضعف، فليس بحجة\".\nقلت: لأنه مجهول الحال، وهذا هو الصواب فيه، وكلام الذهبي فيه غير مستقر، فبينما تراه هنا يقول: \"فليس بحجة\" - وهذا بالطبع لا ينافي جهالة حاله - إذا بنا نراه ينفي هذه الجهالة في \"الميزان\"؛ فيقول بعد أن ذكر أنه روى عنه جماعة سماهم ابن أبي حاتم:\n\"فهذا شيخ ليس بواه، ولا هو مجهول الحال، ولا هو بالثبت\"!\nثم نراه مع غموض مرماه في هذا الكلام، لا يستقر عليه في كتابه \"الضعفاء\"؛ فقد قال فيه:\n\"مجهول\".\nفإن نحن حملنا قوله هذا على الجهالة الحالية، نافاه قوله الذي قبله: \"ولا هو مجهول الحال\"! وإن حملناه على الجهالة العينية كان أشد تناقضًا، وكان بعيدًا عن الصواب؛ لأنه روى عنه جماعة كما تقدم عنه!\nولذلك كان الصواب ما جزمناه به؛ أنه مجهول الحال، وهو الذي يجنح إليه تأويل الحافظ في \"اللسان\" لقول أبي الحسن بن القطان في قول أبي حاتم فيه: \"مجهول\"؛ قال أبو الحسن:\n\"فانظر كيف عرفه برواية جماعة عنه، ثم قال فيه: مجهول. وهذا منه صواب\".","vol":"9","page":431},{"text":"قال الحافظ: \"يعني مجهول الحال\". ثم قال الحافظ:\n\"وذكره ابن حبان في \"الثقات\" وقال: كان يخطىء. وقال أبو أحمد الحاكم: لا يتابع على حديثه\".\nوهذا معناه أنه معروف عندهما بالخطأ والتفرد المنبىء عن الضعف، والله أعلم.\n<span data-type=\"title\" id=toc-4452>٤٤٣٩ </span>- (ما خلا يهودي بمسلم؛ إلا حدث نفسه بقتله) (١) .\nضعيف\nرواه ابن الأعرابي في \"معجمه\" (٢٣٦/ ٢): أخبرنا موسى (يعني: ابن جعفر أبو القاسم الخراز): أخبرنا علي بن الجعد، عن الأشجعي، عن يحيى بن عبيد الله، عن أبيه، عن أبي هريرة مرفوعًا. ورواه ابن مردويه في \"تفسيره\" من وجهين آخرين عن يحيى به، كما في \"تفسير ابن كثير\" وقال:\n\"وهذا حديث غريب جدًا\".\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ آفته يحيى بن عبيد الله، وهو ابن عبد الله بن موهب؛ قال الحافظ:\n\"متروك، وأفحش الحاكم فرماه بالوضع\".\nوأخرجه الخطيب (٨/ ٣١٦) من طريق خالد بن يزيد بن وهب بن جرير: حدثني أبي يزيد بن وهب: حدثني أبي وهب بن جرير بن حازم، عن أبيه جرير ابن حازم، عن محمد بن سيرين، عن أبي هريرة به. وقال:\n\"غريب جدًا من حديث محمد بن سيرين عن أبي هريرة، ومن حديث جرير ابن حازم عن ابن سيرين، لم أكتبه إلا من حديث خالد بن يزيد عن وهب بن جرير\".\n_________\n(١) كتب الشيخ ﵀ فوق هذا المتن بخطه كملاحظة له: \" فقه السيرة (٣٤٤) \".","vol":"9","page":432},{"text":"قلت: ذكره في ترجمة خالد بن يزيد هذا، ولم يذكر فيه جرحًا ولا تعديلًا. وفي \"الميزان\" ذكره في: \"خالد بن بريد..\" بالباء الموحدة والراء؛ وقال:\n\"عن أبيه، أتى بخبر منكر، وقيل: ابن يزيد\".\nوأظنه يعني هذا.\nوأبوه؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-4453>٤٤٤٠ </span>- (ما خيب الله امرأ قام في جوف الليل فافتتح سورة البقرة وآل عمران) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٦١/ ٢ من ترتيبه)، ومن طريقه أبو نعيم (٨/ ١٢٩)، عن بشر بن يحيى المروزي: حدثنا فضيل بن عياض، عن ليث بن أبي سليم، عن الشعبي، عن مسروق عن ابن مسعود مرفوعًا. وقال:\n\"لم يروه عن الشعبي إلا ليث ولا عنه إلا فضيل، تفرد به بشر\".\nقلت: لم يزد ابن أبي حاتم في ترجمته على قوله (١/ ١/ ٣٧٠):\n\"سمع منه أبي بالري وهو حاج، وسمعته يقول: كان صاحب رأي\".\nومن فوقه ثقات رجال الشيخين غير ليث وهو ضعيف؛ وبه أعله الهيثمي في \"المجمع\" (٢/ ٢٥٤) . وأما المنذري فقال في \"الترغيب\" (١/ ٢١٩):\n\"وفي إسناده بقية\"! وهو وهم كما ترى.\n(تنبيه): زاد أبو نعيم: \"ونعم كنز المؤمن البقرة وآل عمران\".","vol":"9","page":433},{"text":"<span data-type=\"title\" id=toc-4454>٤٤٤١ </span>- (ما دعا أحد بشيء في هذا الملتزم؛ إلا استجيب له) .\nموضوع\nأخرجه الديلمي (٤/ ٤٧) من طريق محمد بن الحسن بن راشد الأنصاري: سمعت أبا بكر محمد بن إدريس: سمعت عبد الله بن الزبير","vol":"9","page":433},{"text":"قلت: وهذا موضوع؛ المتهم به الأنصاري هذا؛ كما في \"الميزان\" و\"اللسان\".\n<span data-type=\"title\" id=toc-4455>٤٤٤٢ </span>- (ماذا في الأمرين من الشفاء: الصبر والثفاء) .\nضعيف\nأخرجه البيهقي (٩/ ٣٤٦) من طريق الحسن بن ثوبان الهمذاني، عن قيس بن رافع الأشجعي مرفوعًا.\nقلت: وهذا إسناد رجاله موثقون؛ إلا أنه مرسل؛ الأشجعي هذا تابعي وثقه ابن حبان والحاكم، قال الحافظ:\n\"وهم من ذكره في الصحابة\".","vol":"9","page":434},{"text":"<span data-type=\"title\" id=toc-4456>٤٤٤٣ </span>- (ما ذكر لي رجل من العرب إلا رأيته دون ما ذكر لي؛ إلا ما كان من زيد؛ فإنه لم يبلغ كل ما فيه) .\nموضوع\nأخرجه ابن سعد (١/ ٣٢١): أخبرنا محمد بن عمر الأسلمي قال: حدثني أبو بكر بن عبد الله بن أبي سبرة، عن عمير الطائي - وكان يتيم الزهري -. قال: أخبرنا هشام بن محمد بن السائب الكلبي: أخبرنا عبادة الطائي، عن أشياخهم قالوا: فذكره مرفوعًا. وفيه قصة.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن عمر؛ وهو الواقدي كذاب.\nوابن أبي سبرة وابن السائب؛ متروكان.\nوأبو عمير الطائي؛ لم أعرفه، ومثله عبادة الطائي، ولعلهما واحد، وقع في الطريق الأولى مكنيًا، وفي الأخرى مسمى، وبهذه الكنية عزاه في \"الجامع\" لابن سعد، لكن وقع في \"شرحه\" مسمى \"عمير الطائي\" فالله أعلم. وقال المناوي:\n\"لم أره في الصحابة\".","vol":"9","page":434},{"text":"وأقول: الظاهر أنه ليس صحابيًا، وحسبه أن يكون من أتباعهم، بل أتباع أتباعهم؛ لأنه وصف في السند بأنه يتيم الزهري، فإذا كان الزهري تابعيًا صغيرًا، فيتيمه لا يكون إلا تابع تابعي كما هو الظاهر.\nثم إن الحديث على ظلمة إسناده فهو من مسند \"الأشياخ\" وليس من مسند \"الطائي\"؛ كما توهم السيوطي.\n<span data-type=\"title\" id=toc-4457>٤٤٤٤ </span>- (ما زان الله العباد بزينة أفضل من زهادة الدنيا وعفاف في بطنه وفرجه) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ١٧٧)، وعنه الديلمي معلقًا (٤/ ٤٥) من طريق عبد الله بن المبارك، عن الحجاج بن أرطأة، عن مجاهد، عن عبد الله بن عمر مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث الحجاج بن أرطأة وابن المبارك؛ لم نكتبه إلا من هذا الوجه\".\nقلت: وهو ضعيف؛ لعنعنة الحجاج؛ فإنه مدلس.\nومن دون ابن المبارك؛ لم أعرفهم.\nقلت: وقد روي مرسلًا، أخرجه ابن الأعرابي في \"معجمه\" (١٤٤/ ٢) من طريق عقبة بن سالم البجلي، عن العلاء بن سليمان، عن أبي جعفر محمد بن علي مرفوعًا.\nومع إرساله؛ فالعلاء منكر الحديث؛ كما قال ابن عدي وغيره.\nوعقبة بن سالم البجلي؛ لم أجد من ترجمه.","vol":"9","page":435},{"text":"<span data-type=\"title\" id=toc-4458>٤٤٤٥ </span>- (ما زوجت عثمان أم كلثوم إلا بوحي من السماء) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٢/ ١/ ٢٨١)، والطبراني في \"الأوسط\" (٣٣٦)، والخطيب (١٢/ ٣٦٤) عن عبد الكريم بن روح، عن أبيه عن جده عنبسة بن سعيد، عن جدته أم عياش مرفوعًا. وقال:\n\"لا يروى عن أم عياس إلا بهذا الإسناد، تفرد به عبد الكريم\".\nقلت: وهو ضعيف، وأبوه روح بن عنبسة، وجده عنبسة بن سعيد بن أبي عياش؛ مجهولان كما في \"التقريب\".","vol":"9","page":436},{"text":"<span data-type=\"title\" id=toc-4459>٤٤٤٦ </span>- (ما زويت الدنيا عن أحد إلا كانت خيرة له) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٥٠)، والرافعي في \"تاريخ قزوين\" (٣/ ٤٠٧) عن أحمد بن عمار بن نصير - أخو هشام بن عمار -: حدثنا مالك، عن نافع، عن ابن عمر رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ابن عمار هذا؛ قال الدارقطني:\n\"متروك\".","vol":"9","page":436},{"text":"<span data-type=\"title\" id=toc-4460>٤٤٤٧ </span>- (ما ساء عمل قوم إلا زخرفوا مساجدهم) .\nضعيف\nرواه ابن ماجه (١/ ٢٥٠)، وأبو يعلى في \"مسنده\" (١/)، ومن طريقه الرافعي في \"تاريخ قزوين\" (٣/ ٢٩)، وأبو نعيم في \"الحلية\" (٤/ ١٥٢) عن جبارة بن المغلس: حدثنا عبد الكريم بن عبد الرحمن، عن أبي إسحاق، عن عمرو بن ميمون، عن عمر بن الخطاب مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث عمرو وأبي إسحاق تفرد به عنه عبد الكريم\".","vol":"9","page":436},{"text":"قلت: قال ابن حبان:\n\"مستقيم الحديث\"، لكن أبو إسحاق - وهو السبيعي -؛ مدلس مختلط.\nوجبارة بن المغلس؛ ضعيف كما في \"التقريب\"، وبه فقط أعله البوصيري في \"الزوائد\" وقال (٥٠/ ١): \"وقد اتهم\".\nوأخرج أبو عمرو الداني في \"السنن الواردة في الفتن\" (٥٦/ ٢) عن علي بن معبد قال: حدثنا إسحاق بن أبي يحيى الكعبي، عن معتمر بن سليمان، عن ليث بن أبي سليم، عن أبي حصين. عن ابن عباس قال:\n\"ما كثرت ذنوب قوم إلا زخرفت مساجدهم، وما زخرفت مساجدها إلا عند خروج الدجال\".\nوهذا مع وقفه ضعيف؛ لاختلاط ليث بن أبي سليم.\nوروى عن عبد الرحمن بن عبد الله بن محمد قال: حدثنا جدي قال: حدثنا سفيان، عن مالك بن مغول، عن أبي حصين قال: يقال:\n\"إذا ساء عمل الأمة زينوا مساجدهم\".\nقلت: وهذا مع كونه مقطوعًا؛ فإن عبد الرحمن بن عبد الله بن محمد؛ لم أعرفه.\n<span data-type=\"title\" id=toc-4461>٤٤٤٨ </span>- (ما سبحت ولا سبح الأنبياء قبلي بأفضل من: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر) .\nضعيف\nأخرجه الديلمي (٤/ ٣٤) عن أبي القاسم عبد الرحمن بن إبراهيم المؤدب: حدثنا عبد الرحمن بن حمدان الجلاب: حدثنا موسى بن إسحاق: حدثنا أبي: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة رفعه.","vol":"9","page":437},{"text":"قلت: وهذا إسناد ضعيف؛ ابن حمدان الجلاب، وابن إبراهيم المؤدب؛ لم أعرفهما.\nوموسى بن إسحاق؛ هو ابن موسى الأنصاري الخطمي، ثقة صدوق كما قال ابن أبي حاتم (٤/ ١/ ١٣٥)، وله ترجمة جيدة في \"تاريخ بغداد\" (١٣/ ٥٢-٥٤) .\nوأبوه؛ ثقة من شيوخ مسلم، ومن فوقه من رجال الشيخين.\n<span data-type=\"title\" id=toc-4462>٤٤٤٩ </span>- (ما شئت أن أرى جبريل متعلقًا بأستار الكعبة وهو يقول: يا واحد، يا ماجد! لا تزل عني نعمة أنعمت بها علي؛ إلا رأيته) .\nضعيف\nرواه ابن عساكر (١٤/ ٣٧١/ ٢) عن الفضل بن محمد بن الفضل ابن الحسن بن عبيد الله بن العباس بن علي: حدثني أبي: حدثني محمد بن جعفر بن محمد بن علي، عن أبيه، عن جده، عن علي مرفوعًا.\nأورده في ترجمة محمد بن أحمد بن يحيى الحجوري الدمشقي، ولم يذكر فيه جرحًا ولا تعديلًا، وإنما ساق عنه هذا الحديث بسنده عن الفضل.\nوالفضل هذا؛ لعله ابن محمد بن الفضل أبو القاسم التاجر النيسابوري؛ قال الحاكم:\n\"أصيب بعقله في أواخر عمره. توفي سنة خمس وثمانين وثلاث مئة\".\nوأبوه؛ لعله محمد بن الفضل بن العباس، قال الذهبي:\n\"لا أعرفه\".","vol":"9","page":438},{"text":"<span data-type=\"title\" id=toc-4463>٤٤٥٠ </span>- (ما شد سليمان طرفه إلى السماء تخشعًا حيث أعطاه الله ﷿ ما أعطاه) .\nضعيف\nرواه أبو سعيد الأشج في \"حديثه\" (٢٢١/ ١): حدثنا ابن إدريس،","vol":"9","page":438},{"text":"عن عبد الرحمن بن زياد، عمن سمع عبد الله بن عمرو يقول مرفوعًا. ورواه ابن عساكر (٧/ ٢٩٤/ ١) من طريق أبي سعيد.\nثم رواه من طريق أخرى؛ عن عبد الرحمن بن زياد، عن سلامان (كذا) ابن عامر قال رسول الله - ﷺ -: فذكره.\nثم رواه من طريق إسماعيل بن عياش، عن عبد الرحمن بن زياد بن أنعم، عن سلامان بن عامر، عن مسلم بن يسار، عن أبي هريرة، عن النبي - ﷺ - مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ عبد الرحمن بن زياد بن أنعم، وهو الإفريقي؛ قال الحافظ:\n\"ضعيف في حفظه\".\nقلت: وقد اضطرب في إسناده كما ترى، لكن إسماعيل بن عياش في الطريق الأخيرة ضعيف هنا.\n<span data-type=\"title\" id=toc-4464>٤٤٥١ </span>- (ما صام من ظل يأكل لحوم الناس) (١) .\nضعيف\nرواه الطيالسي (١/ ١٨٨)، وعنه أبو نعيم في \"الحلية\" (٦/ ٣٠٩)، وابن أبي شيبة في \"المصنف\" (٣/ ٤)، والضياء في \"المنتقى من مسموعاته بمرو\" (٩٨/ ٢)، عن الربيع بن صبيح، عن يزيد بن أبان، عن أنس مرفوعًا. وفيه عند الطيالسي قصة.\nقلت: وهذا إسناد ضعيف؛ لضعف يزيد بن أبان.\nوالربيع بن صبيح؛ صدوق سيىء الحفظ.\n_________\n(١) كتب الشيخ - ﵀ - ملاحظة لنفسه فوق هذا المتن: \" إتحاف (٤ / ٢٤٧)، منثور (٦ / ٩٦) \". (الناشر) .","vol":"9","page":439},{"text":"<span data-type=\"title\" id=toc-4465>٤٤٥٢ </span>- (ما صبر أهل بيت على جهد ثلاثًا؛ إلا أتاهم الله برزق) .\nضعيف\nرواه أبو يعلى في \"مسنده\" (٤/ ١٣٧٠)، وابن شاهين في \"الترغيب\" (ق ٣٢٢/ ١)، والبيهقي في \"شعب الإيمان\" كما في \"اللآلىء\" (٢/ ٧٣) من طرق عن عبد ة بن سليمان، عن أبي رجاء الجزري، عن فرات بن سليمان، عن ميمون ابن مهران، عن ابن عمر مرفوعًا. وقال البيهقي:\n\"إسناده ضعيف\".\nقلت: وعلته أبو رجاء الجزري - واسمه محرز بن عبد الله -؛ فإنه وإن كان ثقة عند أبي داود وابن حبان أيضًا؛ إلا أن هذا قد وصفه بالتدليس فقال:\n\"يعتبر بحديثه ما بين فيه السماع عن مكحول وغيره\".\nقلت: ولم يبين السماع - كما ترى -، فهو العلة.\nوهذا لا ينافي قول الهيثمي في \"المجمع\" (١٠/ ٢٥٦):\n\"رواه أبو يعلى، ورجاله وثقوا\".\nوذلك؛ لأن ثقة رجال السند لا تستلزم صحته كما نبهنا على ذلك مرارًا؛ خلافًا لغفلة بعضهم عن ذلك؛ كالمناوي وغيره كما يأتي.\n(تنبيه هام): لقد تناقض ابن حبان في الجزري هذا، فأورده في \"الضعفاء\" أيضًا (٣/ ١٥٨) بكنيته هذه: أبي رجاء الجزري، وقال:\n\"شيخ يروي عن فرات بن السائب وأهل الجزيرة المناكير الكثيرة التي لا يتابع عليها، لا يجوز الاحتجاج بخبره إذا انفرد، وهو الذي روى عن فرات بن السائب عن ميمون بن مهران، عن ابن عمر ... \"!\nقلت: فذكر الحديث، وساق إسناده فقال: أخبرناه محمد بن المسيب قال:","vol":"9","page":440},{"text":"حدثنا أبو سعيد الأشج قال: حدثنا عبد ة بن سليمان، عن أبي رجاء، عن فرات ابن السائب به.\nومع هذا التناقض ففيه أمران:\nالأول: قوله في الإسناد: \"فرات بن السائب\"؛ شاذ مخالف للطرق المشار إليها عن عبد ة؛ فإن فيها: \"فرات بن سليمان\" كما رأيت، ومن تلك الطرق رواية ابن شاهين: حدثنا إبراهيم بن عبد الصمد بن موسى الهاشمي: حدثنا أبو سعيد الأشج به.\nوإبراهيم هذا؛ قال في \"الميزان\" وأقره في \"اللسان\":\n\"لا بأس به\".\nوتابعه محمد بن عبد الله بن نمير، وهو ثقة من رجال الشيخين، فقال أبو يعلى: حدثنا ابن نمير: أخبرنا عبد ة به.\nوتابعهما أبو الخطاب زياد بن يحيى، وهو ثقة من رجالهما أيضًا، وهو في رواية البيهقي.\nفاجتماع هؤلاء الثقات الثلاثة على أنه فرات بن سليمان يدل على شذوذ وخطأ من قال في رواية ابن حبان \"فرات بن السائب\"، ولعل ذلك من شيخه محمد بن المسيب؛ فإنه وإن كان مذكورًا في \"تذكرة الحفاظ\"، فإنه لم يحك فيه توثيقًا صريحًا. والله أعلم.\nوالأمر الآخر: أنه إن كان راوي هذا الحديث فرات بن السائب فلا يجوز تعصيب الجناية في هذا الحديث بمن دونه؛ لأن الفرات هذا شديد الضعف عند ابن حبان؛ فقد قال في ترجمته من \"الضعفاء\" (٢/ ٢٠٧):\n\"كان ممن يروي الموضوعات عن الأثبات، ويأتي بالمعضلات عن الثقات، لا","vol":"9","page":441},{"text":"يجوز الاحتجاج به ولا الرواية عنه، ولا كتابة حديثه إلا على سبيل الاختبار\".\nثم روى عن ابن معين أنه قال فيه:\n\"ليس حديثه بشيء\".\nوالخلاصة: أن ابن حبان أخطأ مرتين:\nالأولى: تفريقه بين الجزري المسمى، والجزري المكني، وهما واحد!\nوالأخرى: إعلاله الحديث بالجزري المكني، وحقه أن يعله بشيخه فرات بن السائب كما وقع عنده.\nومن الغريب أن لا يتنبه لهذا الخطأ رجلان:\nالأول: الذهبي؛ فإنه أورد الجزري المكني في \"ميزانه\"، وساق تحته كلام ابن حبان في تخريحه مع الحديث ونسبته الفرات إلى السائب! فكأنه نسي أنه أورد في \"الكاشف\": محرز بن عبد الله أبو رجاء الجزري؛ وقال فيه: \"ثقة\". وقد تنبه لذلك الحافظ ابن حجر في \"التجريد\" الذي وضعه في آخر \"اللسان\":\n\"أبو رجاء الجزري، اسمه محرز بن عبد الله الأموي مولاهم، عن مكحول، وعنه أبو معاوية والمحاربي؛ وثقه أبو حاتم\".\nوالرجل الآخر: المناوي؛ فإنه تعقب السيوطي وقد عزاه للحكيم الترمذي فقط بأن فيه أبا رجاء الجزري، ونقل خلاصة كلام الذهبي في \"الميزان\"، وزاد عليه أن فيه فرات بن السائب ونقل تضعيفه عن جمع، ثم قال:\n\"وقضية صنيع المصنف أنه لم يره مخرجًا لأشهر من الحكيم ممن وضع لهم الرموز، مع أن أبا يعلى والبيهقي خرجاه باللفظ المذكور عن ابن عمر، قال الهيثمي: \"ورجاله وثقوا\"، فعدول المصنف للحكيم واقتصاره عليه مع وجوده لذينك وصحة سندهما من ضيق العطن\"!","vol":"9","page":442},{"text":"أقول: من الواضح أن المناوي لم يقف على إسناد أبي يعلى والبيهقي، وإلا لما فرق بين إسنادهما وإسناد الحكيم؛ فإنه عندهما من طريق أبي رجاء الجزري أيضًا، وهو علة الحديث عنده! ثم زاد ضغثًا على إبالة، فصحح إسنادهما اعتمادًا على قول الهيثمي المذكور! وقد نبهنا قريبًا على أنه لا يعني الصحة.\nثم رجع المناوي إلى الصواب في \"التيسير\" فقال:\n\"إسناده ضعيف\"، ولم يزد.\nوجملة القول؛ أن علة الحديث إنما هي عنعنة الجزري هذا، ولولاها لكان الحديث عندي جيدًا، والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-4466>٤٤٥٣ </span>- (ما صلت امرأة صلاة أحب إلى الله من صلاتها في أشد بيتها ظلمة) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" رقم (١٦٩١)، والبيهقي في \"السنن\" (٣/ ١٣١)، والديلمي (٤/ ٤٣) عن إبراهيم بن مسلم الهجري، عن أبي الأحوص، عن عبد الله قال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا سند ضعيف؛ الهجري؛ قال الحافظ:\n\"لين الحديث، رفع موقوفات\".\nقلت: وهذا من تلك الأحاديث الموقوفة التي رفعها في بعض الأوقات؛ فقد رواه جعفر بن عون عنه به موقوفًا على ابن مسعود. أخرجه البيهقي.\nوتابعه زائدة، عن إبراهيم به. أخرجه الطبراني (٣/ ٣٦/ ١) .\nورواه أبو عمرو الشيباني عن ابن مسعود موقوفًا. أخرجه ابن أبي شيبة (٢/ ٣٨٤)، وسنده صحيح.","vol":"9","page":443},{"text":"وقد صح الحديث من طريق أخرى؛ عن أبي الأحوص به مرفوعًا بلفظ آخر، وهو مخرج في \"صحيح أبي داود\" (٥٧٩) .\nثم وجدت للحديث شاهدًا من رواية عبد الله بن جعفر: أخبرنا محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا بلفظ: \"إن أحب صلاة تصليها المرأة إلى الله أن تصلي في أشد مكان من بيتها ظلمة\".\nأخرجه ابن خزيمة (١٦٩٢) وأشار إلى تضعيفه بقوله:\n\"وفي القلب منه ﵀\".\nيعني عبد الله بن جعفر هذا؛ وهو أبو جعفر المديني والد علي بن المديني، وقد ضعفوه، ومنهم ابنه علي هذا، وكفى بذلك دليلًا على شدة ضعفه، ولهذا قال النسائي:\n\"متروك الحديث\".\nقلت: فمثله لا يستشهد به، لا سيما والأرجح في حديث ابن مسعود الوقف، وقد كنت ملت إلى تحسينه بمجموع الطريقين فيما علقته على \"صحيح ابن خزيمة\"، والآن تبين لي خلافه لاضطراب الهجري في رفعه، وقصور الطريق الأخرى عن الشهادة له، والله أعلم.\n<span data-type=\"title\" id=toc-4467>٤٤٥٤ </span>- (ما ضحك ميكائيل منذ خلقت النار) .\nضعيف (١) .\nأخرجه أحمد (٣/ ٢٢٤) عن إسماعيل بن عياش، عن عمارة بن غزية الأنصاري: أنه سمع حميد بن عبيد مولى بني المعلى يقول: سمعت ثابتًا البناني يحدث عن أنس بن مالك عن رسول الله - ﷺ - أنه قال لجبريل ﵇:\n\"ما لي لم أر ميكائيل ضاحكًا قط؟ \" قال: فذكره.\n_________\n(١) ثم وجد له الشيخ - ﵀ - طريقا أخرى وشاهدًا، فخرجه في \" الصحيحة \" (٢٥١١) .","vol":"9","page":444},{"text":"قلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: جهالة حميد هذا؛ قال في \"التعجيل\":\n\"لا يدرى من هو؟ \".\nوالأخرى: إسماعيل بن عياش؛ في روايته عن المدنيين ضعف، وهذا منها.\n<span data-type=\"title\" id=toc-4468>٤٤٥٥ </span>- (ما ضحى مؤمن [ملبيًا] حتى تغرب الشمس؛ إلا غربت بذنوبه حتى يعود كما ولدته أمه) .\nضعيف\nرواه العسكري في \"تصحيفات المحدثين\" (١/ ٣١٦)، والخطيب في \"الموضح\" (١/ ٩١-٩٣)، والضياء في \"المختارة\" (٤٥/ ١) من طريق الطبراني بسنده، عن عاصم بن عبيد الله بن عاصم، عن عبد الله بن عامر بن ربيعة، عن أبيه مرفوعًا. وقال الضياء:\n\"عاصم بن عبيد الله؛ قد تكلم فيه غير واحد من العلماء، وقد صحح الترمذي حديثه في التزويج على نعلين، وقال ابن عدي: وهو مع ضعفه يكتب حديثه\".\nوقال الحافظ في \"التقريب\":\n\"ضعيف\".\nوقد اضطرب في إسناده؛ فرواه مرة هكذا، ومرة قال: عن عبد الله بن عامر بن ربيعة، عن جابر بن عبد الله به نحوه.\nأخرجه ابن ماجه (٢/ ٢١٧)، وتمام في \"الفوائد\" (٢٦٦/ ١) (رقم ٢٥٩٧ - نسختي)، وابن عدي (٢١٠/ ٢) .","vol":"9","page":445},{"text":"<span data-type=\"title\" id=toc-4469>٤٤٥٦ </span>- (ما ضرب على مؤمن عرق قط؛ إلا حط الله عنه به خطيئة، وكتب له حسنة، ورفع له درجة) .\nضعيف\nرواه ابن أبي الدنيا في \"الكفارات\" (٨٤/ ٢)، والدولابي (٢/ ١٦٧)، وابن شاهين في \"الترغيب\" (٣١٣/ ٢)، والطبراني في \"الأوسط\" (٦٧/ ١ من ترتيبه)، والحاكم (١/ ٣٤٧)، والديلمي (٤/ ٣٦-٣٧) عن عمران، عن عبد الرحمن بن القاسم، عن سالم، عن عائشة مرفوعًا. وقال الطبراني:\n\"لا يروى عن عائشة إلا بهذا الإسناد، تفرد به عمران\".\nقلت: وهو عمران بن زيد أبو يحيى الملائي؛ وهو لين؛ كما قال الحافظ في \"التقريب\"، وأورده الذهبي في \"الضعفاء\" وقال:\n\"لينه ابن معين\". وقال ابن أبي حاتم في \"العلل\" (١/ ٣٥٨) عن أبيه:\n\"هذا إسناد مضطرب، وعمران كوفي ليس بالقوي، يكتب حديثه\".\nوإذا عرفت ما تقدم من أقوال الأئمة يتبين لك تساهل المنذري (٤/ ١٥٠/ ٤٠)، ومتابعة الهيثمي إياه (٢/ ٣٠٤)، بقولهما:\n\"رواه الطبراني في \"الأوسط\" بإسناد حسن\"!\nونحوه قول الحافظ في \"الفتح\" (١٠/ ١٠٥):\n\" ... وسنده جيد\"!\nوالحديث في \"الصحيحين\" من طرق عن عائشة بألفاظ؛ ليس فيها هذا اللفظ، وقد ذكر طائفة منها المنذري (٤/ ١٤٨/ ٢٨) . وانظر إن شئت \"صحيح مسلم\" (٨/ ١٤-١٥) .","vol":"9","page":446},{"text":"<span data-type=\"title\" id=toc-4470>٤٤٥٧ </span>- (ما طهر الله كفا فيها خاتم من حديد) .\nضعيف جدًا\nرواه البزار (٢٩٩٣)، والبخاري في \"التاريخ\" (٤/ ١/ ٢٥٢)، والطبراني في \"الأوسط\" (٤٠٧ - حرم)، وعنه ابن منده في \"المعرفة\" (٢/ ١٦٠/ ٢) عن عباد بن كثير الرملي، عن شمسية بنت نبهان، عن مولاها مسلم بن عبد الرحمن قال: رأيت رسول الله - ﷺ - يبايع النساء يوم الفتح على الصفا، فجاءت امرأة كأن يدها يد الرجل فأبىأن يبايعها حتى ذهبت فغيرت يدها بصفرة، وأتاه رجل في يده خاتم من حديد، فقال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا، شمسية بنت نبهان؛ لا تعرف.\nوعباد بن كثير الرملي؛ وثقه بعضهم، لكن قال البخاري:\n\"فيه نظر\". وقال النسائي:\n\"ليس بثقة\". وقال الحاكم:\n\"روى أحاديث موضوعة\".","vol":"9","page":447},{"text":"<span data-type=\"title\" id=toc-4471>٤٤٥٨ </span>- (ما ظهر أهل بدعة قط؛ إلا أظهر الله فيهم حجته على لسان من شاء من خلقه) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٣٦) عن سليم بن مسلم، عن ابن جريج، عن عطاء، عن ابن عباس رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته سليم هذا؛ قال ابن معين:\n\"جهمي خبيث\". وقال النسائي:\n\"متروك الحديث\". وقال أحمد:\n\"لا يساوي حديثه شيئًا\".","vol":"9","page":447},{"text":"<span data-type=\"title\" id=toc-4472>٤٤٥٩ </span>- (ما عال من اقتصد) .\nضعيف\nرواه أحمد (١/ ٤٤٧)، والهيثم بن كليب في \"مسنده\" (٧٩/ ٢)، والقضاعي (٦٦/ ٢)، والبيهقي في \"الشعب\" (٢/ ٢٨٠/ ١) عن سكين بن أبي الفرات العبد ي - هو ابن عبد العزيز -: أخبرنا إبراهيم الهجري، عن أبي الأحوص، عن عبد الله مرفوعًا. ومن هذا الوجه رواه الطبراني (٣/ ٦٤/ ٢) .\nقلت: وهذا سند ضعيف؛ من أجل الهجري هذا؛ فإنه لين الحديث.\nثم رواه الطبراني (٣/ ١٧١/ ٢)، وابن عدي (١١٥/ ١)، والبيهقي عن خالد ابن يزيد عن أبي روق، عن الضحاك بن مزاحم، عن ابن عباس مرفوعًا.\nقلت: وهذا ضعيف أيضًا لانقطاعه؛ فإن الضحاك لم يلق ابن عباس.\nوخالد بن يزيد؛ هو ابن عبد الرحمن بن أبي مالك الدمشقي؛ قال الحافظ:\n\"ضعيف مع كونه فقيهًا، وقد اتهمه ابن معين\".","vol":"9","page":448},{"text":"<span data-type=\"title\" id=toc-4473>٤٤٦٠ </span>- (ماعام بأمطر من عام، ولا هبت جنوب إلا سال واد) .\nضعيف\nأخرجه البيهقي (٣/ ٣٦٣)، عن إبراهيم بن مكتوم: حدثنا أبو عتاب سهل بن حماد: حدثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات؛ غير إبراهيم بن مكتوم - وهو بصري -؛ ذكره ابن أبي حاتم (١/ ١/ ١٣٩) من رواية موسى بن إسحاق الأنصاري فقط عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأعله البيهقي بالوقف فقال:\n\"كذا روي مرفوعًا بهذا الإسناد، والصحيح موقوف\".","vol":"9","page":448},{"text":"ثم ساقه من طريق أخرى عن الركين، عن أبيه، عنه قال:\n\"ما عام بأكثر مطرًا من عام، ولكن الله يحوله كيف يشاء\".\nوعن ابن عباس نحوه.\nوروى الطبراني في \"الكبير\" (١٢٧/ ٢) عن سعد بن عبد الحميد بن جعفر: أخبرنا علي بن ثابت، عن عبد الحميد بن جعفر، عن الفضل بن عطاء، عن عكرمة، عن ابن عباس مرفوعًا بلفظ:\n\"ما حركت الجنوب بعده من مطر وادي إلا أسالته\".\nكذا وقع فيه! وهو غير واضح المعنى، ولفظه في \"مجمع الزوائد\" (٢/ ٢١٦-٢١٧):\n\" ... قعرة من قعر واد ... \". وقال:\n\"والفضل بن عطاء؛ لم أجد من ترجم له\".\nوعلي بن ثابت؛ هو الجزري، صدوق ربما أخطأ.\n<span data-type=\"title\" id=toc-4474>٤٤٦١ </span>- (ما عبد الله ﷿ بمثل الفقه في الدين، ولفقيه واحد أشد على الشيطان من ألف عابد، ولكل شيء عماد، وعماد هذا الدين الفقه) .\nموضوع\nرواه الدارقطني (٣٢٢)، وأبو نعيم (٢/ ١٩٢)، وأبو مطيع المصري في \"مجلس من الأمالي\" (٥٣-٥٤) عن يزيد بن عياض، عن صفوان بن سليم، عن سليمان بن يسار، عن أبي هريرة مرفوعًا.\nومن هذا الوجه رواه القضاعي في \"مسند الشهاب\" (١٠/ ٢/ ٢)، والآجري كما في \"الكواكب الدراري\" (١/ ٢٩/ ١)، والخطيب (٥/ ٤٣٦-٤٣٧)، وكذا الرافعي","vol":"9","page":449},{"text":"في \"تاريخ قزوين\" (٣/ ٤٧٢ و٤/ ٧٨) الفقرة الأولى فقط، وقال أبو نعيم:\n\"تفرد به يزيد بن عياض\".\nقلت: كذبه مالك وغيره؛ كما في \"التقريب\".\nوالفقرة الأولى منه أخرجها أبو نعيم في \"تاريخ أصبهان\" (١/ ٧٩) من طريق يوسف بن خالد السمتي: حدثنا مسلمة بن قعنب عن نافع، عن ابن عمر مرفوعًا.\nويوسف هذا ضعيف جدًا؛ قال الحافظ:\n\"تركوه، وكذبه ابن معين\".\nوأخرجها ابن حبان في \"الثقات\" (٢/ ٨٧) عن وكيع، عن ياسين، عن عبد القوي، عن مكحول مرسلًا.\nقلت: وياسين؛ هو ابن معاذ الزيات؛ متروك أيضًا.\nورواها الرافعي في \"تاريخ قزوين\" (٤/ ١٤٥) من طريق يزيد بن جعدبة، عن صفوان بن سليم، عن سليمان بن يسار، عن أبي هريرة به.\nوابن جعدبة هذا؛ أورده البخاري في \"التاريخ\"، وابن أبي حاتم في \"الجرح والتعديل\"؛ ولم يذكرا فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-4475>٤٤٦٢ </span>- (ما في السماء ملك إلا وهو يوقر عمر، ولا في الأرض شيطان إلا وهو يفرق من عمر) .\nموضوع\nرواه ابن شاهين في \"السنة\" (رقم ٣٧ - منسوختي)، وابن عدي (٣٢٥/ ١)، وابن عساكر (١٣/ ٣/ ٢) عن موسى بن عبد الرحمن، عن ابن جريج، عن عطاء بن أبي رباح، عن ابن عباس مرفوعًا. أورده ابن عدي في ترجمة موسى هذا - وهو الصنعاني - في جملة أحاديث له؛ ثم قال:","vol":"9","page":450},{"text":"\"لا أعلم له أحاديث غير ما ذكرت، وكلها بواطيل\".\nوفي ترجمته من \"الميزان\":\n\"ليس بثقة؛ فإن ابن حبان قال فيه: دجال، وضع على ابن جريج عن عطاء عن ابن عباس كتابًا في التفسير. وقال ابن عدي: منكر الحديث\".\nقلت: ومع هذا فقد سود السيوطي بهذا الحديث كتابه \"الجامع الصغير\"، وتعقبه المناوي بما سبق عن ابن عدي وابن حبان، وقد اقتصر السيوطي في عزوه على ابن عدي فقط؛ مع أن سياق الحديث لابن عساكر! وهو عند ابن عدي بتقديم الجملة الأخرى على الأولى.\n<span data-type=\"title\" id=toc-4476>٤٤٦٣ </span>- (ما قبض الله عالمًا إلا كان ثغرة في الإسلام لا تسد ثلمته إلى يوم القيامة) .\nموضوع\nأخرجه الديلمي (٤/ ٣٥) من طريق سعيد بن سنان، عن حدير بن كريب، عن كثير بن مرة، عن ابن عمر رفعه.\nقلت: وهذا موضوع؛ آفته سعيد بن سنان - وهو أبو مهدي الحمصي -؛ قال الحافظ:\n\"متروك، ورماه الدارقطني وغيره بالوضع\".\nوالحديث عزاه السيوطي للسجزي في \"الإبانة\"، والموهبي في \"العلم\" عن ابن عمر. فقال المناوي:\n\"ورواه عنه أيضًا أبو نعيم، وسنده ضعيف، لكن له شواهد\".\nكذا قال! ولا أعلم له شاهدًا واحدًا في معناه على كثرة الأحاديث الواردة في فضل العلماء، ثم إن اقتصاره على التضعيف فقط لإسناده قصور بين، بعد أن عرفت أن راويه متهم!","vol":"9","page":451},{"text":"<span data-type=\"title\" id=toc-4477>٤٤٦٤ </span>- (ما كان بين عثمان ورقية، وبين لوط من هاجر) (١) .\nموضوع\nرواه ابن عساكر (١١/ ٨٠/ ١ و١٤/ ٣١٦/ ٢) عن عثمان بن خالد: حدثني عبد الله بن عمر بن وهيب مولى زيد بن ثابت، عن أبيه، عن خارجة بن زيد بن ثابت مرفوعًا.\nقلت: وهذا سند ضعيف؛ عثمان هذا هو العثماني الأموي، قال البخاري:\n\"ضعيف عنده مناكير\". وقال أبو حاتم:\n\"منكر الحديث\".\nوقال الحاكم وأبو نعيم:\n\"حدث عن مالك وغيره بأحاديث موضوعة\".\nقلت: وهذا من موضوعاته الظاهرة الوضع؛ كما لا يخفى.\nومن طريقه رواه الطبراني في \"الكبير\" (٢) كما في \"مجمع الزوائد\" (٩/ ٨١) وقال:\n\"وهو متروك\".\n_________\n(١) كتب الشيخ - ﵀ - بخطه فوق هذا المتن: \" انظر: صحبهما الله \".\nقلت: يشير إلى حديث رواه ابن أبي عاصم في \" السنة \" (١٣١١) . (الناشر) .\n(٢) قال الطبراني في \" معجمه \" (٥ / ١٤٠) - بعد روايته -: \" يعني أنهما أول من هاجر إلى أرض الحبشة \". (الناشر) .","vol":"9","page":452},{"text":"<span data-type=\"title\" id=toc-4478>٤٤٦٥ </span>- (ما كانت نبوة قط إلا تبعتها خلافة، ولا كانت خلافة قط إلا تبعتها ملك، ولا كانت صدقة [قط] إلا كان مكسًا) .\nضعيف\nرواه ابن عساكر (٩/ ٤٨٥/ ٢) عن ابن طهمان، وهذا في \"مشيخته\"","vol":"9","page":452},{"text":"(١/ ٢٤٠/ ٢) عن عباد بن إسحاق، عن عبد الملك بن عبد الله بن أسيد، عن أبي ليلى الحارثي، عن سهل بن أبي خيثمة عن عبد الرحمن بن سهل مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو ليلى هذا - وهو الخراساني -؛ مجهول.\nومثله ابن أسيد؛ فقد أورده ابن أبي حاتم (٢/ ٢/ ٣٥٤-٣٥٥) من رواية عباد هذا، ولم يزد!\nوعباد؛ اسمه عبد الرحمن بن إسحاق، وهو صدوق.\n<span data-type=\"title\" id=toc-4479>٤٤٦٦ </span>- (ما لقي الشيطان عمر منذ أسلم إلا خر لوجهه) .\nمنكر\nرواه ابن عساكر (١٣/ ٣/ ٢) عن الفضل بن موفق: أخبرنا إسرائيل بن يونس بن أبي إسحاق، عن الأوزاعي، عن سالم عن سديسة، عن حفصة مرفوعًا.\nقلت: وهذا سند ضعيف؛ علته الفضل هذا؛ قال أبو حاتم:\n\"كان شيخًا صالحًا، ضعيف الحديث\".\nوالحديث بهذا اللفظ منكر، والصحيح فيه ما أخرجه الشيخان وغيرهما من حديث سعد بن أبي وقاص: \"يا ابن الخطاب! ما لقيك الشيطان قط سالكًا فجًا إلا سلك فجًا غير فجك\".","vol":"9","page":453},{"text":"<span data-type=\"title\" id=toc-4480>٤٤٦٧ </span>- (ما مطر قوم قط إلا برحمته، ولا قحطوا إلا بسخطه) .\nضعيف جدًا\nأخرجه تمام في \"الفوائد\" (٢٥٥/ ٢) عن جميع، عن أبي راشد التنوخي، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ جميع هو ابن ثوب السلمي؛ قال البخاري:\n\"منكر الحديث\". وكذا قال الدارقطني وغيره. وقال النسائي:","vol":"9","page":453},{"text":"\"متروك الحديث\".\n<span data-type=\"title\" id=toc-4481>٤٤٦٨ </span>- (ما من أحد من أصحابي يموت بأرض؛ إلا بعث قائدًا ونورًا لهم يوم القيامة) .\nضعيف\nأخرجه الترمذي (٣٨٦٤)، وابن عساكر (٢/ ١/ ١٩٢-١٩٤) والرافعي في \"تاريخ قزوين\" (٤/ ٣٦)، والبغوي في \"التفسير\" (٧/ ٣٢٧) وفي \"شرح السنة\" (١٤/ ٧٢) من طرق عن عبد الله بن مسلم أبي طيبة، عن عبد الله ابن بريدة، عن أبيه مرفوعًا، وضعفه المنذري بقوله:\n\"حديث غريب\".\nقلت: وعلته أبو طيبة هذا؛ قال الحافظ:\n\"صدوق يهم\".\nولم يوثقه غير ابن حبان؛ ومع ذلك فقد قال فيه:\n\"يخطىء ويخالف\".\nقلت: ومع ذلك أخرج له في \"صحيحه\"!","vol":"9","page":454},{"text":"<span data-type=\"title\" id=toc-4482>٤٤٦٩ </span>- (ما من أصحابي أحد إلا ولو شئت لأخذت عليه في بعض خلقه؛ غير أبي عبيد ة بن الجراح) .\nضعيف\nأخرجه الحاكم في \"المستدرك\" (٣/ ٢٦٦) عن المبارك بن فضالة، عن الحسن مرفوعًا. وقال:\n\"هذا مرسل غريب، ورواته ثقات\".\nكذا قال! وابن فضالة؛ مدلس وقد عنعنه.","vol":"9","page":454},{"text":"<span data-type=\"title\" id=toc-4483>٤٤٧٠ </span>- (ما من أحد من الناس أعظم أجرًا من وزير صالح مع إمام يطيعه، يأمره بذات الله ﷿) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٤/ ١٦)، والأصبهاني في \"الترغيب\" (٢٢٥/ ١) عن فرج بن فضالة، عن يحيى بن سعيد، عن عمرة، عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن فضالة ضعيف؛ كما جزم به الحافظ.","vol":"9","page":455},{"text":"<span data-type=\"title\" id=toc-4484>٤٤٧١ </span>- (ما من أحد يؤمر على عشرة فصاعدًا لا يقسط فيهم؛ إلا جاء يوم القيامة في الأصفاد والأغلال) .\nضعيف\nأخرجه الحاكم (٤/ ٨٩) عن مخرمة بن بكير، عن أبيه، عن بشر بن سعيد، عن أبي هريرة مرفوعًا. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوأقول: بشر بن سعيد هذا؛ لا يعرف، ويحتمل أنه الذي في \"الجرح والتعديل\" (١/ ١/ ٣٥٨):\n\"بشر بن سعيد الكندي. روى عن أبي أمامة. روى عنه معاوية بن صالح\".\nفإن يكن هو؛ فهو مجهول.","vol":"9","page":455},{"text":"<span data-type=\"title\" id=toc-4485>٤٤٧٢ </span>- (ما من أحد يحدث في هذه الأمة حدثًا لم يكن فيموت حتى يصيبه ذلك) .\nضعيف\nرواه الطبراني في \"الكبير\" (٣/ ١٠٥/ ١-٢)، و\"الأوسط\" (٣٥٤٧)، وابن عساكر (٢/ ٢٨٣/ ١-٢) عن خلف بن عمرو العكبري: أخبرنا الحميدي: أخبرنا سلمة بن سيسن الخياط المكي: حدثني بشر بن عبيد - وكان شيخًا","vol":"9","page":455},{"text":"قديمًا - قال: كنا مع طاوس عند المقام فسمعنا ضوضاة؛ فسمعت طاوسًا يقول: ما هذا؟ فقالوا: قوم أخذهم ابن هشام في سبب فطوقهم، فسمعت طاوسًا يحدث عن ابن عباس: أن رسول الله - ﷺ - قال: فذكره.\nقال بشر بن عبيد: فأنا رأيت ابن هشام حين عزل وأتاه عمال المدينة طوقوه.\nقلت: وهذا إسناد ضعيف؛ بشر بن عبيد أورده ابن حبان في \"الثقات\" فقال (١/ ٢٩):\n\"يروي عن طاوس. روى عنه سليمان (كذا) بن سيسن الخياط\".\nوليس بشر هذا بشر بن عبيد أبا علي الدارسي؛ هذا أعلى طبقة من ذاك، ثم ذاك ضعيف جدًا، وهذا في عداد المجهولين ولعله لا يعرف إلا في هذا الإسناد، وتساهل ابن حبان في التوثيق معروف؛ كما نبهنا عليه مرارًا.\nوسلمة بن سيسن؛ لم أعرفه، ووقع في \"الثقات\": \"سليمان\" كما سبق، وفي \"المجمع\": \"رواه الطبراني، ورجاله رجال الصحيح؛ غير سلمة بن سيسن، ووثقه ابن حبان\".\n<span data-type=\"title\" id=toc-4486>٤٤٧٣ </span>- (ما من أحد يدخله الله الجنة إلا زوجه الله ﷿ ثنتين وسبعين زوجة، ثنتين من الحور العين، وسبعين من ميراثه من أهل النار، ما منهن واحدة إلا ولها قبل شهي، وله ذكر لا ينثني) .\nضعيف جدًا\nأخرجه ابن ماجه (٢/ ٥٩٣)، ومحمد بن سليمان الربعي في \"جزء من حديثه\" (٢١٨/ ٢)، وابن عدي (١١٣/ ٢) عن خالد بن يزيد بن أبي مالك، عن أبيه، عن خالد بن معدان، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ خالد بن يزيد هذا؛ ضعيف، واتهمه بعضهم بالكذب، وساق له الذهبي من مناكيره هذا الحديث.","vol":"9","page":456},{"text":"<span data-type=\"title\" id=toc-4487>٤٤٧٤ </span>- (ما أصر من استغفر؛ وإن عاد في اليوم سبعين مرة) .\nضعيف\nأخرجه الطبراني في \"الدعاء\" (٣/ ١٦٠٨/ ١٧٩٧): حدثنا محمد بن الفضل السقطي: حدثنا سعيد بن سليمان: حدثنا أبو شيبة، عن ابن أبي مليكة، عن ابن عباس ﵁ قال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد جيد؛ رجاله ثقات معروفون من رجال \"التهذيب\" غير محمد بن الفضل السقطي، ترجمه الخطيب في \"التاريخ\" (٣/ ١٥٣) برواية جمع من الثقات غير الطبراني وبعضهم من الحفاظ، ثم قال:\n\"وكان ثقة، وذكره الدارقطني فقال: \"صدوق\" مات سنة (٢٨٨) \". وقد روى له الطبراني في \"معجمه الأوسط\" أربعين حديثًا.\nوسعيد بن سليمان؛ هو الواسطي الثقة الحافظ من رجال الشيخين، لقبه (سعدويه) .\nوأبو شيبة؛ هو سعيد بن عبد الرحمن الزبيدي الكوفي قاضي الري، وثقه ابن معين وأبو داود وابن حبان (٦/ ٣٦٥) وقول البخاري فيه: \"لا يتابع في حديثه\" ليس جرحًا مبينًا، وقد يعني به حديثًا معينًا فلا يضره، فقول الحافظ فيه: \"مقبول\"، تقصير ظاهر.\nوابن أبي مليكة؛ اسمه عبد الله بن عبيد الله، ثقة فقيه من رجال الشيخين.\nثم شككت في كون أبي شيبة هذا هو سعيد بن عبد الرحمن المذكور، وذلك لأنهم وإن ذكروا له رواية عن ابن أبي مليكة؛ فإنهم لم يذكروا في الرواة عنه سعيد ابن سليمان الواسطي، بل ذكره الحافظ المزي في الرواة عن أبي شيبة إبراهيم بن عثمان الكوفي قاضي واسط، فترجح عندي أنه هو صاحب هذا الحديث لغرابته، وكأنه لذلك سكت عنه السخاوي في \"المقاصد الحسنة\" (٣٥٩/ ٩٣٠) ولم يحسنه","vol":"9","page":457},{"text":"على الأقل، وتبعه على ذلك في \"كشف الخفاء\".\nوعلى ذلك فإسناد الحديث ضعيف جدًا؛ لأن إبراهيم هذا شديد الضعف متروك الحديث؛ كما قال النسائي وغيره، فهو لا يصلح شاهدًا لحديث أبي بكر الصديق مرفوعًا بهذا اللفظ؛ أخرجه أبو داود والترمذي وضعفه. وفي إسناده مجهول العين كما بينته في \"ضعيف أبي داود\" (٢٦٧) ردًا على ابن كثير في قوله: \"فهو حديث حسن\"، وتجرأ الشيخ الرفاعي في \"مختصر تفسير ابن كثير\" كعادته فصححه بغير علم.\nثم رأيت الحديث في \"مسند الفردوس\" للديلمي (٣/ ٢٠٨) من طريق الفضل ابن العباس الحلبي: حدثنا سعدويه: حدثنا أبو شيبة به بلفظ:\n\"لا كبيرة مع الاستغفار، ولا صغيرة مع الإصرار\".\nفهذا اللفظ غير اللفظ الأول، مما يدل على ضعف أبي شيبة وأنه كان لا يحفظ ما يرويه.\nثم وجدت في بعض الأصول والتخرجات القديمة التي عندي أن أبا شيبة هذا هو الخراساني؛ وسيأتي مخرجًا برقم (٤٨١٠) .\n<span data-type=\"title\" id=toc-4488>٤٤٧٥ </span>- (ما من إمام يعفو عند الغضب؛ إلا عفا الله عنه يوم القيامة) .\nضعيف\nرواه ابن أبي الدنيا في \"كتاب الأشراف\" (٧٦/ ١) عن فرج بن فضالة، عن العلاء بن الحارث، عن مكحول مرفوعًا مرسلًا.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله فيه ضعف الفرج بن فضالة.\nوالعلاء بن الحارث؛ كان اختلط.","vol":"9","page":458},{"text":"<span data-type=\"title\" id=toc-4489>٤٤٧٦ </span>- (ما من امرىء مؤمن ولا مؤمنة يمرض؛ إلا جعله الله كفارة لما مضى من ذنوبه) .\nضعيف جدًا\nأخرجه البزار في \"مسنده\" (ص ٨٢ - زوائده): حدثنا يوسف ابن خالد: حدثنا أبي: حدثنا موسى بن عقبة: حدثني عبد الله بن سلمان الأغر، عن أبيه: أن عبد الله بن عمرو قال: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ يوسف بن خالد وهو السمتي؛ قال الحافظ:\n\"تركوه، وكذبه ابن معين\". وقال الحافظ في \"مختصر الزوائد\" (١/ ٣٣٤):\n\"ضعيف جدًا\".\nفقول الهيثمي (٢/ ٣٠٣):\n\"رواه البزار، وفيه يوسف بن خالد السمتي، وهو ضعيف\".\nفيه تساهل ظاهر. وأقره الشيخ الأعظمي في تعليقه على \"المختصر\"!\nوأبوه خالد؛ ليس بالمشهور.","vol":"9","page":459},{"text":"<span data-type=\"title\" id=toc-4490>٤٤٧٧ </span>- (ما من أمير يؤمر على عشرة؛ إلا سئل عنهم يوم القيامة) .\nضعيف\nأخرجه الطبراني (٣/ ١٥٠/ ١)، وابن عدي (١٣٥/ ٢) عن رشدين ابن كريب، عن أبيه، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف رشدين هذا، كما جزم به الهيثمي (٥/ ٢٠٨) والعسقلاني.","vol":"9","page":459},{"text":"<span data-type=\"title\" id=toc-4491>٤٤٧٨ </span>- (ما من أهل بيت تروح عليهم ثلاثة من الغنم؛ إلا باتت الملائكة تصلي عليهم حتى تصبح) .\nموضوع\nرواه ابن سعد (١/ ٤٩٦): أخبرنا محمد بن عمر: حدثني خالد","vol":"9","page":459},{"text":"ابن إلياس، عن أبي ثفال، عن خالد مرفوعًا. ومن هذا الوجه أخرجه الديلمي (٤/ ٢٢) .\nومحمد بن عمر؛ هو الواقدي كذاب.\nوخالد بن إلياس؛ متروك الحديث.\n<span data-type=\"title\" id=toc-4492>٤٤٧٩ </span>- (ما من أهل بيت عندهم شاة؛ إلا وفي بيتهم بركة) .\nموضوع\nرواه ابن سعد (١/ ٤٩٦): أخبرنا محمد بن عمر: أخبرنا خالد بن إلياس، عن صالح بن نبهان، عن أبيه، عن أبي الهيثم بن التيهان مرفوعًا. ومن هذا الوجه رواه ابن منده في \"المعرفة\" (٢/ ٢٦٨/ ٢) .\nقلت: وهذا إسناد موضوع؛ لما ذكرنا في الذي قبله.\nوصالح بن نبهان؛ مولى التوأمة؛ ضعيف لاختلاطه.","vol":"9","page":460},{"text":"<span data-type=\"title\" id=toc-4493>٤٤٨٠ </span>- (ما من هل بيت واصلوا؛ إلا أجرى الله عليهم الرزق وكانوا في كنف الله ﷿) .\nضعيف جدًا\nرواه الطبراني (٣/ ١١٦/ ٢) عن هشام بن عمار: أخبرنا إسماعيل ابن عياش: أخبرنا سفيان الثوري، عن عبيد الله بن الوليد الوصافي، عن عطاء، عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الوصافي هذا؛ متروك؛ كما قال النسائي وغيره، وقال ابن حبان:\n\"يروي عن الثقات ما لا يشبه حديث الأثبات حتى يسبق إلى القلب أنه","vol":"9","page":460},{"text":"المتعمد له، فاستحق الترك\".\nوابن عياش؛ ضعيف في غير الشاميين، وهذا منه.\nوهشام بن عمار؛ فيه ضعف أيضًا.\n<span data-type=\"title\" id=toc-4494>٤٤٨١ </span>- (ما من بقعة يذكر الله عليها بصلاة أو بذكر؛ إلا استبشرت بذلك إلى منتهى سبع أرضين، وفخرت على ما حولها من البقاع، وما من عبد يقوم بفلاة من الأرض يريد الصلاة؛ إلا تزخرفت له الأرض) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١٠١٦)، وأبو الشيخ في \"العظمة\" (١٢/ ٣١/ ١)، والرافعي في \"تاريخ قزوين\" (٤/ ١٦) من طريق موسى بن عبيد ة: حدثني يزيد الرقاشي، عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف موسى بن عبيد ة وشيخه الرقاشي، وأعله الهيثمي (١٠/ ٧٩) بالأول منهما فقط! وأشار المنذري إلى تضعيف الحديث.\nوقد وجدت له طريقًا آخر موقوفًا، يرويه عبد المؤمن بن خلف: حدثنا ابن أبي سفيان: حدثنا سليمان بن داود الموصلي: حدثنا عيسى بن موسى، عن أنس به.\nأخرجه الضياء المقدسي في \"المنتقى من مسموعاته بمرو\" (١٢/ ٢) .\nقلت: وهذا إسناد مظلم؛ لم أعرف أحدًا منهم؛ إلا أن سليمان بن داود الموصلي يحتمل أنه الجزري الرقي؛ فإنه من هذه الطبقة، فإن يكنه فهو متروك.\n(تنبيه): ليس عند أبي الشيخ: \"وما من عبد يقوم ... \" إلخ، وقد عزاه السيوطي إليه بتمامه نحوه، فلعله في مكان آخر منه.","vol":"9","page":461},{"text":"ثم ذكر له الهيثمي شاهدًا من حديث ابن عباس مرفوعًا بتقديم الجملة الأخرى على الأولى؛ وقال:\n\"رواه الطبراني؛ وفيه أحمد بن بكر البالسي؛ وهو ضعيف جدًا\".\nقلت: وشيخه عنده (٣/ ١٢٣/ ١) محمد بن مصعب القرقساني؛ صدوق كثير الغلط.\nوروى ابن المبارك في \"الزهد\" (٣٤٠)، وأبو نعيم في \"الحلية\" (٥/ ١٩٧) عن عطاء الخراساني قال:\n\"ما من عبد يسجد سجدة في بقعة من بقاع الأرض؛ إلا شهدت له بها يوم القيامة، وبكت عليه يوم يموت\".\nوهذا مقطوع، والخراساني؛ فيه ضعف.\n<span data-type=\"title\" id=toc-4495>٤٤٨٢ </span>- (ما من رجل يصاب بشيء في جسده، فيتصدق به؛ إلا رفعه الله به درجة، وحط عنه به خطيئةً) .\nضعيف\nأخرجه الترمذي (١٣٩٣)، وابن ماجه (٢/ ١٥٤)، وأحمد (٦/ ٤٤٨) من طريق أبي السفر قال:\nدق رجل من قريش سن رجل من الأنصار، فاستعدى عليه معاوية، فقال لمعاوية: يا أمير المؤمنين! إن هذا دق سني، قال معاوية: إنا سنرضيك، وألح الآخر على معاوية، فأبرمه، فلم يرضه، فقال له معاوية: شأنك بصاحبك، وأبو الدرداء جالس عنده، فقال أبو الدرداء: سمعت رسول الله - ﷺ - يقول: (فذكره)، قال الأنصاري: أأنت سمعته من رسول الله - ﷺ -؟ قال: سمعته أذناي، ووعاه قلبي، قال: فإني أذرها له، قال معاوية: لا جرم لا أخيبك، فأمر له بمال\". والسياق للترمذي وقال:","vol":"9","page":462},{"text":"\"حديث غريب، لا نعرفه إلا من هذا الوجه، ولا أعرف لأبي السفر سماعًا من أبي الدرداء، واسمه سعيد بن أحمد، ويقال: ابن يحمد الثوري\".\nقلت: وهو ثقة من رجال الشيخين، ولكنه لم يسمع من أبي الدرداء؛ كما قال الترمذي، بل قال الحافظ:\n\"وما أظنه أدركه؛ فإن أبا الدرداء قديم الموت\".\nوروى عمران بن ظبيان، عن عدي بن ثابت قال:\nهشم رجل فم رجل على عهد معاوية،فأعطي ديته، فأبى أن يقبل حتى أعطي ثلاثًا، فقال رجل: إني سمعت رسول الله - ﷺ - يقول: \"من تصدق بدم أو دونه كان كفارة له من يوم ولد إلى يوم تصدق\".\nأخرجه ابن جرير في \"التفسير\" (٦/ ١٦٩)، وأبو يعلى في \"مسنده\" (١٢/ ٢٨٤/ ٦٨٦٩) من طريقين عن عمران بن ظبيان به.\nقلت: وهذا إسناد ضعيف، ومتن منكر؛ رجاله ثقات رجال الشيخين غير عمران بن ظبيان، وهو الحنفي الكوفي؛ مختلف فيه؛ فقال البخاري في \"التاريخ\" (٣/ ٢/ ٤٢٤):\n\"روى عنه الثوري وابن عيينة في الكوفيين، فيه نظر\". وقال ابن أبي حاتم عن أبيه (٣/ ١/ ٣٠٠):\n\"يكتب حديثه\". وقال ابن حبان في \"الضعفاء\" (٢/ ١٢٤):\n\"كان ممن يخطىء، لم يفحش خطؤه حتى يبطل الاحتجاج به، ولكن لا يحتج بما انفرد به من الأخبار\". وقال يعقوب بن سفيان في \"المعرفة\" (٢/ ٩٨):\n\"ثقة من كبراء أهل الكوفة، يميل إلى التشيع\". وقال في مكان آخر (٢/ ١٩٠):","vol":"9","page":463},{"text":"\"لا بأس به\". وقال الذهبي في \"المغني\":\n\"فيه لين\". وقال الحافظ:\n\"ضعيف، رمي بالتشيع، تناقض فيه ابن حبان\"!\nكذا قال! وهو يعني أن ابن حبان أورده في \"الثقات\" أيضًا، وهذا وهم من الحافظ تبع فيه المزي في \"تهذيب الكمال\" (٢٢/ ٣٣٥)؛ فإنه قال: \"وذكره ابن حبان في (الثقات) \" كما تبعه من جاء بعده، وكذا المعلق على \"التهذيب\"، والمعلق على \"مسند أبي يعلى\"! والحقيقة أنه لم يتناقض؛ لأن الذي ذكره في \"الثقات\" (٧/ ٢٣٩) هو غير هذا؛ فإنه قال:\n\"عمران بن ظبيان أبو حفص المدني، مولى أسلم. روى عنه أهل المدينة. وهو خال إبراهيم بن محمد بن أبي يحيى. مات سنة سبع وخمسين ومئة\".\nقلت: فهذا غير ذاك؛ كما هو ظاهر من كونه مدنيًا، وخال إبراهيم بن أبي يحيى، وغير ذلك مما هو مشروح في \"تيسير الانتفاع\".\nوأزيد هنا فأقول:\nإن الكوفي متأخر الوفاة عن هذا؛ فقد ذكر يعقوب بن سفيان (٢/ ٦٢٠) أن سماع سفيان منه سنة ثنتين وتسعين. والله أعلم.\nومنه يتبين خطأ آخر للحافظ، وهو أنه نسب سنة الوفاة المتقدمة لعمران الكوفي! ولم يقع ذلك للحافظ المزي، وأما المعلق فقد استدركها عليه عازيًا لـ \"ثقات ابن حبان\"!!\nوشيء آخر لعله خطأ ثالث، وهو أنه نقل تضعيف ابن حبان مخالفًا للسياق المتقدم، فقال:","vol":"9","page":464},{"text":"\"قال ابن حبان في \"الضعفاء\" أيضًا: فحش خطؤه حتى بطل الاحتجاج به\"!\nوإنما تحفظت بقولي: \"لعله خطأ ثالث\"؛ لأني لست على يقين من صحة المنقول عن مطبوعة \"الضعفاء\"، فأخشى أن يكون وقع فيها شيء من الخطأ أو في أصلها. والله أعلم.\nثم رأيت المنذري قد أورد الحديث في \"الترغيب\" (٣/ ٢٠٧) من رواية أبي يعلى، وتبعه الهيثمي (٦/ ٣٠٢) وقالا:\n\"ورواته رواة الصحيح غير عمران بن ظبيان\"، وزاد الهيثمي:\n\"وقد وثقه ابن حبان، وفيه ضعف\".\nوبين هذا المنذري في آخر \"الترغيب\" (٤/ ٢٨٩) فقال:\n\"قال البخاري: فيه نظر. وقال أبو حاتم: يكتب حديثه. ووثقه ابن حبان\".\nوهكذا تتابعوا جميعًا على نسبة توثيقه لابن حبان، حتى ألقي في البال، لعله سقطت ترجمته من مطبوعة \"الثقات\"؛ فإنه من المستبعد جدًا تتابع هؤلاء الحفاظ على هذا الخطأ الظاهر، فاللهم هداك!\nهذا؛ وقد رأيت الدولابي قد أورد في كنى (أبي حفص) (١/ ١٥١):\n\"عمر خال ابن أبي يحيى، مدني\". ولم يزد.\nوهكذا فيه (عمر) مكان (عمران)، ولم يذكره بأي الاسمين أبو أحمد الحاكم في كتابه \"الكنى والأسماء\"، ولا الذهبي في \"المقتنى\". والله أعلم.\nوقد صح الحديث مختصرًا، فخرجته في \"الصحيحة\" (٢٢٧٣) من طرق.","vol":"9","page":465},{"text":"<span data-type=\"title\" id=toc-4496>٤٤٨٣ </span>- (ما من رجل يدعو الله بدعاء؛ إلا استجيب له؛ فإما أن يعجل له في الدنيا، وإما أن يدخر له في الآخرة، وإما أن يكفر عنه من ذنوبه بقدر ما دعا، ما لم يدع بإثم أو قطيعة رحم أو يستعجل. قالوا: يا رسول الله! وكيف يستعجل؟ قال: يقول: دعوت ربي فما استجاب لي) (١) .\nضعيف بهذا السياق\nأخرجه الترمذي رقم (٣٦٠٢) عن الليث بن أبي سليم، عن زياد، عن أبي هريرة قال: قال رسول الله - ﷺ -: فذكره. وقال الترمذي:\n\"هذا حديث غريب من هذا الوجه\".\nقلت: وعلته الليث بن أبي سليم؛ فإنه ضعيف مختلط.\nثم أخرجه هو (٣٦٠٣)، والبخاري في \"الأدب المفرد\" (٧١١)، والحاكم (١/ ٤٩٧)، وأحمد (٢/ ٤٤٨) عن عبيد الله بن وهب، عن أبي هريرة به مختصرًا، وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nكذا قالا! وعبيد الله هذا؛ قال الذهبي نفسه في \"الميزان\":\n\"قال أحمد بن حنبل: أحاديثه مناكير، لا يعرف. وذكره ابن حبان في (الثقات) \". وكذلك قال الشافعي:\n\"لا نعرفه\". فلا يعتد بتوثيق ابن حبان إياه؛ لما عرف من تساهله في ذلك.\n_________\n(١) قال الشيخ - ﵀ - في \" ضعيف الجامع \" (ص: ٧٤٧) معلقا عليه: \" إنما أوردته هنا لأجل جملة الذنوب / وإلا؛ فسائره محفوظ، فانظر: \" الصحيح \" (٥٦٧٨، ٥٧١٤) \".","vol":"9","page":466},{"text":"لكن الشطر الثاني من الحديث له طريق آخر صحيح عن أبي هريرة مرفوعًا بلفظ:\n\"لا يزال يستجاب للبعد ما لم يدع بإثم أو قطيعة رحم ما لم يستعجل، قيل: يا رسول الله! ما الاستعجال؟ قال: يقول: قد دعوت وقد دعوت فلم أر يستجيب لي، فيستحسر عند ذلك ويدع الدعاء\".\nأخرجه مسلم (٨/ ٨٧) عن أبي إدريس الخولاني عنه.\nوأخرجه هو، والبخاري (٤/ ١٩٤) من طريق أبي عبيد مولى ابن أزهر عنه مختصرًا بلفظ:\n\"يستجاب لأحدكم ما لم يعجل، فيقول: قد دعوت ربي فلم يستجيب لي\".\nوقال الترمذي (٣٣٨٤):\n\"حديث حسن صحيح\".\nوالشطر الأول منه؛ له شاهد من حديث أبي سعيد الخدري مرفوعًا نحوه؛ إلا أنه قال في الثالثة:\n\"وإما أن يصرف عنه من السوء مثلها. قالوا: إذن نكثر، قال: الله أكثر\".\nأخرجه أحمد (٣/ ١٨)، والبخاري في \"الأدب المفرد\" (٧١٠)، والحاكم (١/ ٤٩٣) وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوهو كما قالا.","vol":"9","page":467},{"text":"وأخرجه الترمذي (٣٥٦٨) من طريق أخرى عن عبادة بن الصامت مرفوعًا نحو حديث أبي سعيد؛ إلا أنه لم يذكر الثانية وقال:\n\"حديث حسن غريب صحيح من هذا الوجه\".\nقلت: وسنده حسن.\n<span data-type=\"title\" id=toc-4497>٤٤٨٤ </span>- (ما من رجل يغبار وجهه في سبيل الله؛ إلا آمنه الله من دخان النار يوم القيامة، وما من رجل تغبار قدماه في سبيل الله؛ إلا آمن الله قدميه من النار يوم القيامة) .\nضعيف جدًا\nأخرجه ابن عدي (٥٩/ ١) عن جميع بن ثوب: حدثني خالد ابن معدان، عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته جميع هذا؛ فإنه متروك؛ كما تقدم مرارًا.","vol":"9","page":468},{"text":"<span data-type=\"title\" id=toc-4498>٤٤٨٥ </span>- (ما من شيء أقطع لظهر إبليس من عالم يخرج في قبيلة) .\nموضوع\nأخرجه الديلمي (٤/ ٢١) عن موسى بن عمير، عن مكحول، عن واثلة مرفوعًا.\nقلت: وهذا موضوع؛ آفته موسى بن عمير هذا؛ وهو القرشي مولاهم الأعمى؛ قال الحافظ:\n\"متروك، وقد كذبه أبو حاتم\".","vol":"9","page":468},{"text":"<span data-type=\"title\" id=toc-4499>٤٤٨٦ </span>- (ما من صباح ولا رواح إلا وبقاع الأرض تنادي بعضها بعضًا: يا جارة! هل مر بك اليوم رجل صالح صلى عليك أو ذكر الله؟ فإن قالت: نعم؛ رأت لها بذلك عليها فضلًا) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٢١/ ١ من ترتيبه) وعنه أبو نعيم في \"الحلية\" (٦/ ١٧٤-١٧٥) حدثنا أحمد بن القاسم: أخبرنا إسماعيل بن عيسى القناديلي: حدثنا صالح المري، عن جعفر بن زيد وميمون بن سياه، عن أنس بن مالك مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث صالح، تفرد به إسماعيل\".\nقلت: ولم أجد له ترجمة.\nوصالح المري؛ ضعيف.","vol":"9","page":469},{"text":"<span data-type=\"title\" id=toc-4500>٤٤٨٧ </span>- (ما من صدقة أحب إلى الله ﷿ من قول الحق) .\nضعيف\nأخرجه البيهقي (٢/ ٤٥٣/ ٢) عن نمير بن زياد: حدثنا إبراهيم بن يزيد، عن عمرو بن دينار، عن أبي هريرة مرفوعًا.\nوقال: قيل: عن إبراهيم، عن عمرو بن دينار، عن طاوس، عن أبي هريرة، عن النبي - ﷺ -. قال أبو علي: وليس بمحفوظ.\nقلت: وإبراهيم بن يزيد؛ هو الخوزي؛ متروك الحديث.\nثم روى البيهقي (٢/ ٤٥٣/ ١) عن المغيرة بن سقلاب، عن معقل بن عبيد الله، عن عمرو، عن جابر مرفوعًا بلفظ:\n\"ما من صدقة أفضل من قول\". وقال:","vol":"9","page":469},{"text":"\"لم يتابع معقل بن عبيد الله عليه، ولا أعلم أحدًا رواه عنه غير المغيرة بن سقلاب، وهو حراني؛ لا بأس به\".\nومن طريقه أخرجه ابن عدي (٣٨٧/ ١) وقال:\n\"وهو منكر الحديث، وعامة ما يرويه لا يتابع عليه\".\nوكذلك ضعفه الدارقطني، وقال علي بن ميمون الرقي:\n\"لا يساوي بعرة\". وقال أبو حاتم:\n\"صالح الحديث\". وقال أبو زرعة:\n\"لا بأس به\". وقال أبو جعفر الفيلي:\n\"لم يكن مؤتمنًا\".\nوأورده الذهبي في طالضعفاء والمتروكين\" وقال:\n\"تركه ابن حبان وغيره\".\nومعقل بن عبيد الله؛ من رجال مسلم، وقال الحافظ فيه:\n\"صدوق يخطىء\".\nورواه أبو نعيم في \"الحلية\" (٧/ ٣٠١) عن سفيان بن عيينة: قال رسول الله - ﷺ -: فذكره.\nفهو معضل.\nوروى ابن أبي حاتم في \"العلل\" (٢/ ٢٩١) عن أبي بكر الهذلي، عن الحسن، عن سمرة مرفوعًا بلفظ: \" ... أفضل من صدقة اللسان. قيل: وكيف ذاك يا رسول الله؟ قال: الشفاعة يحقن بها الدم، وتجر بها المنفعة إلى أحد، وتدفع بها الغرامة عن أحد\"، وقال عن أبيه:","vol":"9","page":470},{"text":"\"حديث منكر\".\nقلت: وأبو بكر الهذلي؛ متروك الحديث.\n<span data-type=\"title\" id=toc-4501>٤٤٨٨ </span>- (ما من عالم أتى باب سلطان طوعًا؛ إلا كان شريكه في كل لون يعذب به في نار جهنم) .\nضعيف\nأخرجه الديلمي (٤/ ٢٥) عن إبراهيم بن رستم، عن أبي بكر الفلسطيني، عن برد، عن مكحول، عن معاذ بن جبل مرفوعًا.\nقلت: وهذا سند ضعيف؛ مكحول لم يسمع من معاذ.\nوأبو بكر الفلسطيني؛ لم أعرفه.\nوإبراهيم بن رستم؛ مختلف فيه.","vol":"9","page":471},{"text":"<span data-type=\"title\" id=toc-4502>٤٤٨٩ </span>- (ما من عبد ابتلي في الدنيا بذنب، فالله أكرم وأعظم عفوًا من أن يسأل عن ذلك الذنب يوم القيامة) .\nضعيف\nأخرجه ابن عساكر (١٠/ ٣٧٩-٣٨٠ - طبع المجمع) عن سوادة بن أبي العالية: حدثنا أبو غانم قال:\nبينما نحن عند الحسن إذ جاء بلال بن أبي بردة، فاستأذن على الحسن، فقال: ما لي ولبلال؟! ثلاث مرات، قال: ائذن له، قال: فدخل بلال على الحسن، ولم يدخل من معه من الناس، فقعد مع الحسن على مجلسه، فسأله، ثم أخذ يد الحسن، فوضعها في حجره، وقال بلال: يا أبا سعيد! ألا أحدثك بحديث حدثني به أبي أبو بردة عن أبي موسى الأشعري، عن رسول الله - ﷺ -؟ قال: فذكره.","vol":"9","page":471},{"text":"قلت: وهذا إسناد ضعيف؛ بلال بن أبي بردة؛ لم يوثقه غير ابن حبان، وكان قاضيًا على البصرة، غير محمود في حكمه.\nوأبو غانم؛ اسمه يونس بن نافع؛ قال السليماني:\n\"منكر الحديث\". وذكره ابن حبان في \"الثقات\" وقال:\n\"يخطىء\".\nوسوادة بن أبي العالية؛ ترجمه ابن أبي حاتم (٢/ ١/ ٢٩٣)، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-4503>٤٤٩٠ </span>- (ما من عبد مؤمن يخرج من عينيه من الدموع مثل رأس الذباب من خشية الله تعالى فتصيب حر وجهه؛ فتمسه النار أبدًا) .\nضعيف\nرواه ابن ماجه (٢/ ٥٤٩) وأبو حاتم في \"الزهد\" (٣/ ١)، وابن أبي الدنيا في \"كتاب الرقة والبكاء\" (١/ ٢)، والطبراني (٣/ ٤٩/ ٢) عن محمد بن أبي حميد، عن عون بن عبد الله بن عتبة بن مسعود، عن أبيه، عن ابن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف، محمد - ويلقب بحماد - ضعيف؛ كما قال الحافظ، وكذا البوصيري في \"زوائده\" (٢٥٨/ ٢) .","vol":"9","page":472},{"text":"<span data-type=\"title\" id=toc-4504>٤٤٩١ </span>- (ما من عبد مسلم إلا له بابان في السماء، باب ينزل منه رزقه، وباب يدخل منه عمله وكلامه، فإن فقداه بكيا عليه) .\nضعيف\nأخرجه أبو يعلى (٣/ ١٠٢٢ و٧/ ٤١٣٣)، وأبو نعيم في \"الحلية\" (٨/ ٣٢٧) عن موسى بن عبيد ة، عن يزيد الرقاشي، عن أنس مرفوعًا.","vol":"9","page":472},{"text":"ومن هذا الطريق أخرجه الترمذي (٣٢٥٢)، والبغوي في \"التفسير\" (٧/ ٢٣٢)، وإسحاق بن إبراهيم البستي في \"تفسيره\"، والواحدي في \"تفسيره\" (٤/ ٤٧/ ٢) نحوه وزادا:\n\"فذلك قوله: (فما بكت عليهم السماء والأرض وما كانوا منظرين) \".\nوقال الترمذي:\n\"حديث غريب لا نعرفه مرفوعًا إلا من هذا الوجه، وموسى بن عبيد ة ويزيد ابن أبان الرقاشي؛ يضعفان في الحديث\".\nوأخرجه الخطيب أيضًا (١١/ ٢١٢) وزاد:\n\"ثم ذكر أنهم لم يكونوا يعلمون على الأرض عملًا صالحًا فتبكي عليهم، ولم يكن يصعد إلى السماء من كلامهم، ولا مر عليهم كلام طيب، ولا عمل صالح فتفقدهم، فتبكي عليهم\".\nوفيه عنده عمر بن مدرك أبو حفص الرازي؛ قال ابن معين:\n\"كذاب\".\nلكنها عند أبي يعلى من غير طريق الرازي هذا.\n<span data-type=\"title\" id=toc-4505>٤٤٩٢ </span>- (... ... ... ... ... ... ... ...) (١) .\n_________\n(١) كان هنا الحديث: \" ما من عبد يحب أن يرتفع في الدنيا درجة. . . \"، وهو المتقدم في المجلد الأول برقم (٣٤٤)، فحذفناه لتكراره.","vol":"9","page":473},{"text":"<span data-type=\"title\" id=toc-4506>٤٤٩٣ </span>- (ما من عبد يمر بقبر رجل كان يعرفه في الدنيا فسلم عليه إلا عرفه ورد ﵇) .\nضعيف\nأخرجه أبو بكر الشافعي في \"مجلسان\" (٦/ ١)، وابن جميع في","vol":"9","page":473},{"text":"\"معجمه\" (٣٥١)، وأبو العباس الأصم في \"الثاني من حديثه\" (ق ١٤٣/ ٢ ورقم ٤٣ - منسوختي)، ومن طريقه الخطيب في \"التاريخ\" (٦/ ١٣٧)، وتمام في \"الفوائد\" (٢/ ١٩/ ١)، وعنه ابن عساكر (٣/ ٢٠٩/ ٢ و٨/ ٥١٧/ ١)، والديلمي (٤/ ١١)، والذهبي في \"سير أعلام النبلاء\" (١٢/ ٥٩٠) عن عبد الرحمن بن زيد بن أسلم، عن أبيه، عن عطاء بن يسار، عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحمن بن زيد؛ متروك كما تقدم مرارًا، وساق الذهبي في ترجمته هذا الحديث في جملة ما أنكر عليه.\nوقد توبع عليه، لكن في الطريق من لا يحتج به، فقال ابن أبي الدنيا في \"كتاب القبور\" - باب معرفة الموتى بزيارة الأحياء (١): حدثنا محمد بن قدامة الجوهري: حدثنا معن بن عيسى القزاز: أخبرنا هشام بن سعد: حدثنا زيد بن أسلم، عن أبي هريرة ﵁ قال:\n\"إذا مر الرجل بقبر أخيه يعرفه فسلم عليه؛ رد ﵇ وعرفه، وإذا مر بقبر لا يعرفه فسلم عليه؛ رد ﵇\".\nقلت: وهذا مع كونه موقوفًا على أبي هريرة؛ فإنه منقطع وضعيف.\nأما الانقطاع؛ فلأن زيد بن أسلم لم يسمع منه؛ كما قال ابن معين.\nوأما الضعف؛ فهو من الجوهري هذا؛ قال ابن معين:\n\"ليس بشيء\". وقال أبو داود:\n\"ضعيف، لم أكتب عنه شيئًا قط\".\nقلت: ولهذا أورده الذهبي في \"الضعفاء\"، وقال في \"الميزان\":\n_________\n(١) كتاب \" الروح \" لابن القيم (ص ٥)","vol":"9","page":474},{"text":"\"وقد وهم الخطيب وغيره في خلط ترجمته بترجمة محمد بن قدامة بن أعين المصيصي الثقة\". وقال الحافظ ابن حجر في \"التهذيب\":\n\"وميزه ابن أبي حاتم وغيره، وهو الصواب\".\nثم استدل على ذلك بدليل قوي فليراجعه من شاء، وقال في \"التقريب\":\n\"فيه لين، ووهم من خلطه بالذي قبله\".\nيعني المصيصي الثقة.\nقلت: وللحديث شاهد من حديث ابن عباس صححه البعض، فوجب تحرير القول فيه بعد أن يسر الله لي الوقوف على إسناده في مخطوطة المحمودية في المدينة النبوية، فقال الحافظ ابن عبد البر في \"شرح الموطأ\" (١/ ١٤٧/ ١): أخبرنا أبو عبد الله عبيد بن محمد - قراءة مني عليه سنة تسعين وثلاث مئة في ربيع الأول - قال: أملت علينا فاطمة بنت الريان المخزومي المستملي - في دارها بمصر في شوال سنة اثنتين وأربعين وثلاث مئة - قالت: أخبرنا الربيع بن سليمان المؤذن - صاحب الشافعي -: أخبرنا بشر بن بكر، عن الأوزاعي، عن عطاء، عن عبيد بن عمير، عن ابن عباس قال: قال رسول الله - ﷺ -: فذكره.\nقلت: وهذا إسناد غريب؛ الربيع بن سليمان فمن فوقه؛ ثقات معروفون من رجال \"التهذيب\"، وأما من دونه فلم أعرفهما، لا شيخ ابن عبد البر، ولا المملية فاطمة بنت الريان، وظني أنها تفردت - بل شذت - بروايتها الحديث عن الربيع بن سليمان بهذا الإسناد الصحيح له عن ابن عباس؛ فإن المحفوظ عنه إنما هو الإسناد الأول.\nكذلك رواه الحافظ الثقة أبو العباس الأصم السابق الذكر، قال: حدثنا الربيع بن","vol":"9","page":475},{"text":"سليمان: حدثنا بشر بن بكر، عن عبد الرحمن بن زيد بإسناده المتقدم عن أبي هريرة. وكذلك هو عند تمام من طريقين أخريين عن الربيع به.\nومن هذا التحقيق يتبين أن قول عبد الحق الإشبيلي في \"أحكامه\" (٨٠/ ١):\n\"إسناده صحيح\".\nغير صحيح، وإن تبعه العراقي في \"تخريج الإحياء\" (٤/ ٤١٩ - حلبي)، وأقره المناوي! وأما الحافظ ابن رجب الحنبلي؛ فقد رده بقوله في \"أهوال القبور\" (ق ٨٣/ ٢):\n\"يشير إلى أن رواته كلهم ثقات، وهو كذلك؛ إلا أنه غريب، بل منكر\".\nثم ساق حديث أبي هريرة مرفوعًا في شهداء أحد: \"أشهد أنكم أحياء عند الله، فزوروهم وسلموا عليهم، فوالذي نفسي بيده! لا يسلم عليهم أحد إلا ردوا عليه إلى يوم القيامة\". وأعله بالاضطراب والإرسال، وسأخرج ذلك فيما يأتي (٥٢٢١) .\n(تنبيه): سقط من إسناد ابن جميع والذهبي اسم عطاء بن يسار، فقال الذهبي عقبه:\n\"غريب، ومع ضعفه، ففيه انقطاع؛ ما علمنا زيدًا سمع أبا هريرة\".\n<span data-type=\"title\" id=toc-4507>٤٤٩٤ </span>- (ما من ساعة من ليل ولا نهار؛ إلا والسماء تمطر فيها؛ يصرفه الله حيث يشاء) .\nضعيف\nأخرجه الشافعي (٥٢٦): أخبرني من لا أتهم: حدثني عمرو بن أبي عمرو، عن المطلب بن حنطب: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله فيه شيخ الشافعي الذي لم يسم،","vol":"9","page":476},{"text":"ولا يبعد أن يكون إبراهيم بن أبي يحيى الأسلمي المدني، وهو متهم عند غير الإمام الشافعي.\n<span data-type=\"title\" id=toc-4508>٤٤٩٥ </span>- (ما أنا أخرجتكم من قبل نفسي، ولا أنا تركته، ولكن الله أخرجكم وتركه؛ إنما أنا عبد مأمور، ما أمرت به فعلت؛ إن أتبع إلا ما يوحى إلي) .\nضعيف\nأخرجه الإمام الطبراني في \"الكبير\" (١٧٤/ ٢) عن محمد بن حماد بن عمرو الأزدي: أخبرنا حسين الأشقر: أخبرنا أبو عبد الرحمن المسعودي، عن كثير النواء، عن ميمون أبي عبد الله، عن ابن عباس، قال: لما أخرج أهل المسجد وترك علي؛ قال الناس في ذلك، فبلغ النبي - ﷺ - فقال: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء، ميمون أبي عبد الله إلى حسين الأشقر؛ كلهم ضعفاء.\nوالأشقر؛ شيعي.\nوالأزدي؛ لم أعرفه.\nوقال الهيثمي في \"المجمع\" (٩/ ١١٥):\n\"رواه الطبراني، وفيه جماعه اختلف فيهم\".\nوقد روي الشطر الأول منه من وجه آخر، رواه محمد بن سليمان الأسدي (لوين): حدثنا سفيان، عن عمرو بن دينار، عن محمد بن علي، عن إبراهيم بن سعد، عن أبيه قال:\nكان قوم عند النبي - ﷺ -، فجاء علي، فلما دخل علي خرجوا، فلما خرجوا","vol":"9","page":477},{"text":"تلاوموا، فقال بعضهم لبعض: والله! ما أخرجنا، فارجعوا، فقال النبي - ﷺ -: فذكره نحوه؛ دون قوله: \"إنما ... \".\nأخرجه النسائي في \"الخصائص\" (ص ٩)، والبزار (ص ٢٦٨ - زوائده)، وأبو الشيخ في \"طبقات الأصبهانيين\" (١٣٨/ ١٦٧)، والفسوي في \"التاريخ\" (٢/ ٢١١)، وعنه الخطيب (٥/ ٢٩٣)، وأعله البزار بقوله:\n\"هكذا رواه محمد بن سليمان عن سفيان،وغيره إنما يرويه عن سفيان عن عمرو عن محمد بن علي مرسلًا\".\nوكذلك أعله الإمام أحمد؛ فروى الخطيب عن أبي بكر المروذي قال: وذكر (يعني أحمد بن حنبل) لوينًا فقال: قد حدث حديثًا منكرًا عن ابن عيينة ما له أصل. قلت: أيش هو؟ قال: عن عمرو بن دينار ... فذكره. قال الخطيب (١):\n\"قلت: أظن أبا عبد الله أنكر على لوين روايته متصلًا؛ فإن الحديث محفوظ عن سفيان بن عيينة، غير أنه مرسل عن إبراهيم بن سعد عن النبي - ﷺ -\".\nثم رواه من طريق ابن وهب والحميدي، عن سفيان به مرسلًا. فهو المحفوظ.\n<span data-type=\"title\" id=toc-4509>٤٤٩٦ </span>- (ما من صباح يصبح العباد إلا ومناد ينادي: سبحان الملك القدوس) .\nضعيف\nأخرجه الترمذي (٣٥٦٤)، وأبو يعلى (١/ ١٩٧)، وابن السني (٥٩) عن موسى بن عبيد ة، عن محمد بن ثابت، عن أبي حكيم مولى الزبير، عن الزبير بن العوام قال: فذكره مرفوعًا. وضعفه الترمذي بقوله:\n\"حديث غريب\".\n_________\n(١) كتب الشيخ - ﵀ - هنا بخطه كملاحظة له: \" انظر الحديث الآتي (٤٩٥٣) \".","vol":"9","page":478},{"text":"قلت: وعلته أبو حكيم هذا؛ فإنه مجهول.\nوموسى بن عبيد ة؛ ضعيف.\nوشيخه محمد بن ثابت؛ مجهول أيضًا كما قال في \"التقريب\" تبعًا لابن معين وغيره، وليس هو محمد بن ثابت بن شرحبيل الذي روى عن أبي هريرة كما جزم هو في \"التهذيب\"، ولا هو محمد بن ثابت البناني الضعيف كما أشعر به الحافظ نفسه في حديث آخر لموسى بن عبيد ة يأتي برقم (٥٥٥٦) .\n<span data-type=\"title\" id=toc-4510>٤٤٩٧ </span>- (ما من مصل إلا وملك عن يمينه وملك عن يساره، فإن أتمها عرجا بها، وإن لم يتمها ضربا بها وجهه) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (ق ٢٣٥/ ٢)،والديلمي (٤/ ١٥) عن ابن شاهين معلقًا، عن الوليد بن عطاء: حدثنا عبد الله بن عبد العزيز: حدثنا يحيى بن سعيد الأنصاري، عن سعيد بن المسيب، عن عمر بن الخطاب رفعه.\nقلت: وهذا إسناد ضعيف؛ رجاله موثقون غير عبد الله بن عبد العزيز؛ وهو الزهري الليثي المدني؛ قال الذهبي في \"الضعفاء\":\n\"ضعفوه\". وقال الحافظ:\n\"ضعيف، واختلط بآخره\".","vol":"9","page":479},{"text":"<span data-type=\"title\" id=toc-4511>٤٤٩٨ </span>- (مانع الحديث أهله؛ كمحدثه غير أهله) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٦٤) عن يحيى بن عثمان، عن إبراهيم الهجري، عن أبي الأحوص، عن ابن مسعود رفعه.","vol":"9","page":479},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته يحيى بن عثمان - وهو البصري صاحب الدستوائي -؛ قال ابن معين والبخاري:\n\"منكر الحديث\". وقال النسائي:\n\"ليس بثقة\".\nوتناقض فيه ابن حبان؛ فذكره في \"الثقات\"، ثم أعاده في \"الضعفاء\" فقال:\n\"منكر الحديث جدًا، لا يجوز الاحتجاج به\".\nوإبراهيم الهجري؛ لين الحديث،، رفع موقوفات؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4512>٤٤٩٩ </span>- (ما هذه؟! ألقها، وعليكم بهذه وأشباهها، ورماح القنا؛ فإنهما يزيد الله لكم بهما في الدين، ويمكن لكم في البلاد) .\nضعيف جدًا\nأخرجه ابن ماجه (٢/ ١٨٨)، والطيالسي (١/ ٢٤١) عن أشعث بن سعيد عن عبد الله بن بسر (الأصل: بشر! وهو خطأ)، عن أبي راشد الحبراني، عن علي قال:\nكان بيد رسول الله - ﷺ - قوس عربية، فرأى رجلًا بيده قوس فارسية، فقال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ كما سبق بيانه برقم (٣٠٥٢)، وغفل عن ذلك البوصيري فقال (١٧٤/ ٢):\n\"هذا إسناد ضعيف؛ عبد الله بن بسر الحبراني؛ ضعفه يحيى بن القطان وابن معين وأبو حاتم والترمذي والنسائي والدارقطني، وذكره ابن حبان في \"الثقات\" فما أجاد\".\nقلت: وأشعث؛ أشد ضعفًا، فإعلاله به أولى.","vol":"9","page":480},{"text":"<span data-type=\"title\" id=toc-4513>٤٥٠٠ </span>- (مثل الذين يغزون من أمتي ويأخذون الجعل يتقوون به على عدوهم؛ كمثل أم موسى ترضع ولدها وتأخذ أجرها) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (٥/ ٣٤٧)، وأبو حزم بن يعقوب الحنبلي في \"الفروسية\" (١/ ٦/ ١) عن إسماعيل بن عياش، عن معدان بن حدير الحضرمي، عن عبد الرحمن بن جبير بن نفير الحضرمي، عن أبيه مرفوعًا.\nومن هذا الوجه أخرجه البيهقي (٩/ ٢٧) عن أبي داود، وهذا في \"المراسيل\" (٢٤٧/ ٣٣٢) عن سعيد بن منصور، وهذا في \"السنن\" (٢٣٦١)، والديلمي (٤/ ٥٩) عن عبد الجبار بن عاصم كلاهما عن إسماعيل به، وعلقه البخاري في \"التاريخ\" (٤/ ٢/ ٣٨) على معدان بن حدير الحضرمي.\nوهذا إسناد مرسل ضعيف؛ جبير بن نفير؛ تابعي كبير.\nومعدان؛ لم يوثقه أحد، ولم يرو عنه غير ابن عياش وابن أخيه معاوية بن صالح بن حدير.\nوقد روي موصولًا بلفظ آخر وهو:\n\"مثل الذي يحج من أمتي عن أمتي كمثل أم موسى كانت ترضعه وتأخذ الكرى من فرعون\".\nرواه ابن عدي (١٠/ ١): حدثنا الفضل بن محمد بن سعيد الجندي: حدثنا أبو أيوب سليمان بن أيوب الحمصي: حدثنا إسماعيل بن عياش، عن صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، عن معاذ بن جبل مرفوعًا.وقال:\n\"وهذا الحديث وإن كان مستقيم الإسناد فإنه منكر المتن، ولا أعلم رواه عن ابن عياش غير سليمان بن أيوب الحمصي هذا، ولم نكتبه إلا عن الجندي\".\nوأورده ابن الجوزي في \"الموضوعات\" (٢/ ٢١٩) من طريق ابن عدي، وقال:","vol":"9","page":481},{"text":"\"والخطأ فيه من ابن عياش\".\nقال ابن عراق في \"تنزيه الشريعة\" (٢٨٦/ ٢):\n\"هذا الحديث لم يتعقبه السيوطي، وتعقبه الذهبي في \"تلخيصه\" فقال: هذا إسناد صالح ومتن غريب لا يليق إيراده في الموضوعات\".\nوقد روى هذا اللفظ الثاني الديلمي بإسناده على وجه آخر، من طريق ابن أبي حاتم: حدثنا أيوب بن سلمان بن عبد الحميد النهراني: حدثنا محمد بن مخلد: حدثنا مبشر بن إسماعيل، عن معاوية بن صالح، عن عبد الرحمن بن جبير، عن عوف بن مالك مرفوعًا به.\nقلت: ورجاله ثقات غير أيوب النهراني؛ فلم أعرفه، لا هو ولا هذه النسبة، ولعل الأصل (البهرائي) نسبة إلى بهراء، وهي قبيلة نزل أكثرها مدينة حمص من الشام، كما في \"الأنساب\" وغيره، فلعل الرجل شامي مترجم في \"تاريخ دمشق\" لابن عساكر.\nوفي الإسناد علة وهي الانقطاع بين عبد الرحمن بن جبير وعوف بن مالك؛ فإنهم لم يذكروا له رواية عنه، وإنما لأبيه، وبين وفاتيهما خمس وأربعون سنة. وعليه؛ يلزم أن يكون عبد الرحمن بن جبير مات وله من العمر ستون سنة تقريبًا حتى يمكنه السماع منه، وهذا مما لم يذكروه، وقد أشار السيوطي إلى الانقطاع في \"الجامع الكبير\" على خلاف عادته؛ بقوله:\n\"الديلمي عن جبير بن نفير عن عوف بن مالك\".\nكذا في نسختنا المصورة عن المخطوطة، وأنا أظن أنه سقط منها \"عبد الرحمن ابن\"؛ لأنه لا معنى لذكر أبيه جبير بن نفير وقد سمع من عوف بخلاف ابنه عبد الرحمن، فذكره مناسب للإشارة إلى ما ذكرته. والله ﷾ أعلم.\nثم وقفت له على لفظ ثالث؛ فقال ابن كثير في \"تفسيره\" (٣/ ١٤٨): جاء","vol":"9","page":482},{"text":"في الحديث:\n\"مثل الصانع الذي يحتسب في صنعته الخير؛ كمثل أم موسى..\".\nكذا قال، ولم يذكر صحابيه ولا من رواه، ومع ذلك تجرأ الرفاعي - كعادته - جرأة سوف يحاسبه الله تعالى عليها حسابًا عسيرًا إلا أن يعفو، فأورده في \"مختصره\"، وتبعه بلديه الصابوني في \"مختصره\" أيضًا (٢/ ٤٧٥)، وقد التزما أن لا يذكرا في كتابيهما من أحاديث \"تفسير ابن كثير\" إلا الصحيح! وزاد الأول - كعادته أيضًا - أنه صرح بصحته في \"فهرسه\" (٣/ ٧) ! هداهما الله تعالى.\n(تنبيه): لقد أورد الغزالي حديث الترجمة في \"الإحياء\" (١/ ٢٦٢) دون عزو أو تخريج كعادته، فقال الحافظ العراقي في \"تخريج الإحياء\":\n\"أخرجه ابن عدي من حديث معاذ، وقال: مستقيم الإسناد، منكر المتن\".\nوأقره العلامة الزبيدي في \"شرح الإحياء\" (٤/ ٤٣٣) ! وهو وهم عجيب، وخلط غريب، لا أدري كيف وقع ذلك لهما؛ فإن هذا المتن لم يخرجه ابن عدي مطلقًا، وإنما أخرجه بلفظ:\n\"مثل الذي يحج ... \".\nوهو الذي قال فيه ابن عدي - كما عزاه العراقي إليه -:\n\"مستقيم الإسناد، منكر المتن\"!\nوإنما روى حديث الترجمة: \"مثل الذي يغزو..\" سعيد بن منصور وابن أبي شيبة وغيرهما عن جبير بن نفير مرسلًا كما تقدم، فكأنه اختلط على العراقي أحدهما بالآخر، وغفل عن ذلك الزبيدي، فاقتضى التنبيه. والله ولي التوفيق.\n_________\nانتهى بحمد الله وفضله المجلد التاسع من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \"\nويليه إن شاء الله تعالى المجلد العاشر، وأوله الحديث:\n٤٥٠١ - (مثل المؤمن إذا لقي المؤمن فسلم عليه. . .)\n\" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"9","page":483},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-4516>المقدمة</span>\nإنَّ الحمدَ لله، نحمدُهُ ونستعينُهُ ونستغفرُه، ونعوذُ بالله من شرورِ أنفسنا وسيئاتِ أعمالنا، مَنْ يهده اللهُ فلا مُضِل له، ومنْ يضللْ فلا هاديَ له، وأشهدُ أن لا إله إلا الله وحدَهُ لا شريكَ له، وأشهدُ أنً محمدًا عبدُهُ ورسولُه.\nأما بعدُ؛ فهذا هو المجلد العاشرُ من \"سلسلة الأحاديث الضعيفة والموضوعةِ، وأثرها السيئ في الأمة \"، يَخْرُج إلى عالم المطبوعاتِ ليرى النورَ بعد عشراتِ السنين، يخرجُ إلى قُرَّائهِ ومنتظريهِ وراغبيه بمئات الأحاديث الضَّعيفة والموضوعةِ في مجالات الشريعة المختلفة؛ من العقائد، والآدابِ والأخلاقِ، والأحكامِ، وغير ذلكَ ممَّا سيَراه كل محبٍّ للعلمِ وأهلِهِ، يخرجُ ليلحقَ بأمثاله من المجلدات السابقة؛ ليكونَ المسلمُ على بينة مِنْ أَمْرِ دينه، فلا ينْسِبُ إلى نبيه - ﷺ - ما لم يَقُلْهُ، فيقع تحتَ وعيد قولِهِ - ﷺِ: \"كفَى بالمرءِ إثماَّ أن يُحَدِّثَ بكلِّ ما سَمعَ \"، أو تحت وعيد قولِهِ الآخر: \"من كذبَ عليَّ مُتَعَمًداَّ ة فليتبوأْ مقعَدَهُ مِنَ النار\"، وحتى لا يقع المسلمُ في الضلالِ والبدعةِ، ويصرفَ جهدَهُ ووقتَهُ فيما لم يشرعْهُ الله ورسولُه، والمسكين يحسَبُ أنه يُحْسِنُ صُنْعًا!!\nوسيرى القارئُ الكريمُ تحتَ أحاديث هذا المجلد- كسابقه- الكثيرَ والكثيرَ منَ الأبحاثِ والتحقيقات الحديثيَّة، والردود العلميةِ القوية، والفوائدِ والتنبيهات الخفيًة؛ كل في مكأنه ومناسبتِهِ، وخُذَْ أمثلةَّ على ذلك الأحاديث: (٤٥١٢، ٤٥٢٨، ٤٥٣٧، ٤٥٤٦، ٤٥٨٩، ٤٥٩٦، ٤٦١٥، ٤٦٤١، ٤٧١٤، ٤٧٦١، ٤٨١٣، ٤٨٣٥/م، ٤٨٣٨، ٤٨٤٨، ٤٨٤٩، ٤٨٥٠، ٤٨٥٤، ٤٨٥٥، ٤٨٥٨، ٤٨٥٩، ٤٨٦٦، ٤٨٩١، ٤٨٩٤، ٤٩٢١، ٤٩٢٢، ٤٩٣٢، ٤٩٤٦، ٤٩٦١، ملأ ٤٩، ٤٩٧٩، ٤٩٩٢)، هذا بالإضَافَة إلى الرَّدِّ على الشيعَةِ، وبيانِ ضلالِهِم وكَذِبِهِم وافترائِهِم على أَهْلِ السُّنَّة بما لا تَراهُ في غيرِ هذا الكتاب.\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n هذه ملاحظات على المجلد العاشر وقفت عليها في موقع ثمرات المطابع - جزاهم الله خيرا - وأحببت إضافتها هنا تنبيها للقارئ\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة\n_________\nالملاحظات:\n- سبق التنبيه على أهم الإشكالات الواردة على كتب الشيخ المطبوعة بعد وفاته ﵀ وغفر له ومن ذلك:\n- أن الشيخ لم يراجع المراجعة النهائية ومن له عناية بكتب الشيخ عرف أهمية هذا العمل بالنسبة لكتبه.\n- أن الشيخ لم يحكم على مجموعة من الأحاديث فجاء الناشر بمجموعة من طلاب العلم - حسب وصفه لهم - فوضعوا لها الحكم المناسب عليها من خلال دراسة الشيخ لطرقه وتحقيقه، وليت الناشر سماهم إذن لأحسن الإحالة لو كانت على مليء، وليته أضاف الحكم بين قوسين معكوفتين ليعرف القارئ أن هذه الزيادات على كلام المؤلف رحمه الله تعالى وقد أشار الناشر إلى أرقام هذه الأحاديث (١٠/١/٤) وقد بلغت ٢٢ حديثًا.\n- وبالطبع خلا هذا المجلد من مقدمات المؤلف المعهودة بطولها وما فيها من فوائد ودراسات وقضايا وردود.\n- إلا أن جهد الناشر في العناية بالكتاب، يظهر في التعليقات المختلفة التي تدل على مقابلة الكتاب على كثير من أصوله ونحوها من وجوه العناية الأخرى المشكورة.\n- أورد الشيخ جملة من أحاديث فضائل علي منها ٤٨٧٦، ٤٨٨١، ثم سرد جملة أحاديث بعنوان (أحاديث في فضائل علي من كتاب المراجعات)، وهي من حديث ٤٨٨٢ إلى حديث ٤٩١٣ فبلغت ٣١ حديثا هي من الأحاديث الأربعين التي أوردها صاحب المراجعات في فضائل علي وقد تتبعها الشيخ ﵀ حديثًا حديثاُ انظر ١٠/٢/٥٧٣. وقد قال الشيخ (١٠/١/١١) (وقد خطر في البال أن أتتبع أحاديثه التي من هذا النوع وأجمعها في كتاب نصحًا للمسلمين وتحذيرًا لهم من عمل المدلسين المغرضين، وعسى أن يكون ذلك قريبًا) ولعل ما فعله الشيخ في هذا السياق الطويل يمثل وفاء بوعده هذا.\n- كما أورد جملة أخرى من أحاديث فضائل آل البيت تتبع فيها صاحب المراجعات، والخميني في كشف الأسرار والحلي في منهاج الكرامة، وهو بذلك يقدم فائدة عظيمة في نقد أحاديث هذه الكتب خاصة، وأحاديث فضائل علي وآل البيت الكرام ﵃ أجمعين (انظر الأحاديث ٤٩١٤-٤٩٦٩) وتداخل معها أحاديث في فضائل علي، كما يستفاد من دراسة هذه الأحاديث معرفة منزلة علماء الشيعة في علم الحديث وتدليس كثير منهم في كتاباتهم لترويج الباطل (ومن الأمثلة على ذلك انظر ١٠/٢/٥٨٤ -٥٨٩ فهو من أعجب الأمثلة على الكذب والتدليس وانظر أيضًا ١٠/٢/٥٩٠، ١٠/٢/٦١٧) وفي الكتاب أحاديث يستدل بها الشيعة على بغض بعض الصحابة وأمهات المؤمنين مثل ٤٩٦٤-٤٩٦٧، أوردها المؤلف ناقدا لها.","vol":"10","page":3},{"text":"وبطبيعة الحال؛ فإنً هذا المجلد- كالمجلد التاسع- لم يراجعْهُ الشيخُ المراجعةَ الأخيرة لتهيئته للطباعة، ولو فعل لزاد وأفاد، ومن ذلك- بلَ أهمه- أننا وجَدْنَا عددًا من الأحاديث لم يُثَبِّتْ عليها الشيخُ﵀- الحكمَ المختصرَ قبل التخريجِ- كعادته-، فَوَضَعْنَا الحكمَ المناسِبَ عليها من خلالِ دراسةِ الشيخِ لطُرقهِ وتحقيقه، مع الرجوع إلى بعض إخواننا طلابِ العلْمِ في ذلك، وإليكَ أرقامُ هذه الأحاديث كاملة: (٤٥٠٣، ٤٥٠٨، ٤٥٢٦، ٤٥٣١، ٤٥٣٢، ٤٥٣٣، ٤٥٥٠، ٤٥٦٠، ٤٥٧٨، ٤٦٩٢، ٤٧٢٨، ٤٧٤٩، ٤٧٥٤، ٤٧٥٧، ٤٧٥٨، ٤٨١٣، ٤٨٢٧، ٤٨٢٩، ٤٨٣٥، ٤٨٥٠، ٤٨٦٠، ٤٨٨٣) .\nوهناكَ حديثان قُمْنَا بحذْفِهما؛ نظرًا لرجوعِ الشيخِ﵀- عن تضعيفهما وتخريجه إيَّاهما في \"الصحيحة\"، وأَمْرِه هو بنقلهما؛ وهما: (٤٦٠٤، ٤٧٩٣)، وقد أَشَرْنَا إلى ذلكَ في الحاشية.\nوقد وجدنا- أيضًا- حديثين أخذا الرقم المكررَ قبلَهما، فَفَصَلْنا اللاحقَ عن السًابقِ بوضع [/م] بعد الرقم المكرر، ولم نُعَذلِ الأرقامَ؛ لأنَّ الشيخَ﵀-\nكانَ يُحِيلُ عليها في كُتُبِه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهما: (٤٦١٣، ٤٨٣٥) .\nوأخيرًا؛ لا يفُوتنا التَّوَجَهُ بالشُّكْرِ إلى كل مَنْ كانتْ له يَدٌ في إنجازِ هذا العمل العظيم في جميع مراحِلِهِ؛ بما فيه عَمَلُ الفهارس العلميةِ المختلفةِ على نحو ما كانتْ تُصْنَعُ في حياةِ الشيخ﵀-؛ فجزاهم الله خيرًا، وشَكَرَ لهم.\nوصلَّى الله على نبينا محمد وآلهِ وصحبهِ وسلّم تسليمًا كثيرا، والحمدُ لله رب العالمين.\n١٢ محرم ١٤٢٢ هـ الناشر","vol":"10","page":4},{"text":"<span data-type=\"title\" id=toc-4517>٤٥٠١ </span>- (مثل المؤمن إذا لقي المؤمن فسلم عليه؛ كمثل البنيان يشد بعضه بعضًا) .\nضعيف\nأخرجه الخطيب (٦/ ٣٧١) عن داود بن عبد الحميد: حدثنا ثابت ابن أبي صفية أبو حمزة عن سعيد بن أبي بردة عن أبيه عن أبي موسى مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف ثابت وداود.","vol":"10","page":5},{"text":"<span data-type=\"title\" id=toc-4518>٤٥٠٢ </span>- (مثل المؤمن؛ كمثل العطار؛ إن جالسته نفعك، وإن ماشيته نفعك، وإن شاركته نفعك) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٠٥/ ١)، والرامهرمزي في \"الأمثال\" (٥٣/ ١-٢) عن ليث عن مجاهد عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ليث - وهو ابن أبي سليم - كان اختلط، وهذا من تخاليطه؛ فإن الحديث محفوظ من حديث أبي موسى وغيره بغير هذا اللفظ والمعنى، فانظر \"الترغيب\" (٤/ ٥٧) .","vol":"10","page":5},{"text":"<span data-type=\"title\" id=toc-4519>٤٥٠٣ </span>- (مثل أهل بيتي؛ مثل سفينة نوح؛ من ركبها نجا، ومن تخلف عنها غرق) .\nضعيف\nروي من حديث عبد الله بن عباس، وعبد الله بن الزبير، وأبي ذر، وأبي سعيد الخدري، وأنس بن مالك.\n١- أما حديث ابن عباس: فيرويه الحسن بن أبي جعفر عن أبي الصهباء عن سعيد بن جبير عنه.","vol":"10","page":5},{"text":"أخرجه البزار (٢٦١٥ - كشف الأستار)، والطبراني في \"المعجم الكبير\" (٣/ ١٦٠/ ١)، وأبو نعيم في \"الحلية\" (٤/ ٣٠٦) . وقال:\n\"غريب من حديث سعيد، لم نكتبه إلا من هذا الوجه\". وقال البزار:\n\"لا نعلم رواه إلا الحسن، وليس بالقوي، وكان من العباد\". وقال الهيثمي في \"المجمع\" (٩/ ١٦٨):\n\"رواه البزار، والطبراني، وفيه الحسن بن أبي جعفر؛ وهو متروك\".\nقلت: وهو ممن قال البخاري فيه:\n\"منكر الحديث\".\nذكره في \"الميزان\" وساق له من مناكيره هذا الحديث.\nوشيخه أبو الصهباء - وهو الكوفي - لم يوثقه غير ابن حبان.\n٢- أم حديث ابن الزبير: فيرويه ابن لهيعة عن أبي الأسود عن عامر بن عبد الله بن الزبير عن أبيه.\nأخرجه البزار (٢٦١٢) .\nوعبد الله بن لهيعة ضعيف؛ لسوء حفظه.\n٣- وأما حديث أبي ذر: فله عنه طريقان:\nالأولى: عن الحسن بن أبي جعفر عن علي بن زيد عن سعيد بن المسيب عنه.\nأخرجه الفسوي في \"معرفة التاريخ\" (١/ ٥٣٨)، والطبراني في \"الكبير\" (٣/ ٣٧/ ٢٦٣٦)، وكذا البزار (٣/ ٢٢٢/ ٢٦١٤) . وقال:","vol":"10","page":6},{"text":"\"تفرد به ابن أبي جعفر\".\nقلت: وهو متروك؛ كما تقدم.\nوعلي بن زيد - وهو ابن جدعان - ضعيف.\nوالأخرى: عن عبد الله بن داهر الرازي: حدثنا عبد الله بن عبد القدوس عن الأعمش عن أبي إسحاق عن حنش بن المعتمر أنه سمع أبا ذر الغفاري به.\nأخرجه الطبراني في \"المعجم الصغير\" (ص ٧٨) . وقال:\n\"لم يروه عن الأعمش إلا عبد الله بن عبد القدوس\".\nقلت: هو - مع رفضه - ضعفه الجمهور؛ قال الذهبي في \"الميزان\":\n\"قال ابن عدي: عامة ما يرويه في فضائل أهل البيت. قال يحيى: ليس بشيء، رافضي خبيث. وقال النسائي وغيره: ليس بثقة. وقال الدارقطني: ضعيف\".\nقلت: والراوي عنه - عبد الله بن داهر الرازي - شر منه؛ قال ابن عدي:\n\"عامة ما يرويه في فضائل علي، وهو متهم في ذلك\". قال الذهبي عقبه:\n\"قلت: قد أغنى الله عليًا عن أن تقرر مناقبه بالأكاذيب والأباطيل\".\nوالحديث؛ قال الهيثمي:\n\"رواه البزار، والطبراني في \"الثلاثة\"، وفي إسناد البزار: الحسن بن أبي جعفر الجفري، وفي إسناد الطبراني: عبد الله بن داهر، وهما متروكان\"!\nقلت: لكنهما قد توبعا؛ فقد رواه المفضل بن صالح عن أبي إسحاق به.","vol":"10","page":7},{"text":"أخرجه الحاكم (٢/ ٣٤٣ و٣/ ١٥٠) . وقال:\n\"صحيح على شرط مسلم\"!\nورده الذهبي بقوله:\n\"قلت: مفضل خرج له الترمذي فقط، ضعفوه\". وقال في الموضع الآخر:\n\"مفضل واه\".\nقلت: يعني: ضعيف جدًا؛ فقد قال فيه البخاري:\n\"منكر الحديث\". وقال ابن عدي:\n\"أنكر ما رأيت له: حديث الحسن بن علي\".\nقلت: سقط نصه من \"الميزان\". ولفظه في \"منتخب كامل ابن عدي\" (٣٩٦/ ١-٢):\nعن الحسن بن علي قال: أتاني جابر بن عبد الله وأنا في الكتاب، فقال: اكشف لي عن بطنك، فكشفت له عن بطني، فألصق بطنه ببطني، ثم قال: أمرني رسول الله - ﷺ - أن أقرئك منه السلام.\nقلت: وهذا عندي موضوع ظاهر الوضع، وهو الذي قال ابن عدي: إنه أنكر ما رأى له. فتعقبه الذهبي بقوله:\n\"وحديث سفينة نوح أنكر وأنكر\"!\nقلت: فمتابعته مما لا يستشهد بها.\nعلى أن فوقه أبا إسحاق - وهو السبيعي -؛ وهو مدلس مختلط.","vol":"10","page":8},{"text":"وحنش بن المعتمر؛ فيه ضعف، بل قال فيه ابن حبان:\n\"لا يشبه حديثه حديث الثقات\".\nورواه الفسوي من طريق إسرائيل عن أبي إسحاق عن رجل حدثه حنش به.\nثم رأيت للحديث طريقًا ثالثًا: يرويه عبد الكريم بن هلال القرشي قال: أخبرني أسلم المكي: حدثنا أبو الطفيل:\nأنه رأى أبا ذر قائمًا على هذا الباب وهو ينادي: ألا من عرفني فقد عرفني، ومن لم يعرفني فأنا جندب، ألا وأنا أبو ذر، سمعت رسول الله - ﷺ - يقول ... فذكره.\n٤- وأما حديث أبي سعيد الخدري: فيرويه عبد العزيز بن محمد بن ربيعة الكلابي: حدثنا عبد الرحمن بن أبي حماد المقرىء عن أبي سلمة الصائغ عن عطية عنه.\nأخرجه الطبراني في \"الصغير\" (ص ١٧٠) . وقال:\n\"لم يروه عن أبي سلمة إلا ابن أبي حماد، تفرد به عبد العزيز بن محمد بن ربيعة\".\nقلت: ولم أجد من ترجمه.\nوكذا اللذان فوقه.\nوعطية - وهو العوفي - ضعيف. وقال الهيثمي:\n\"رواه الطبراني في \"الصغير\" و\"الأوسط\"، وفيه جماعة لم أعرفهم\".","vol":"10","page":9},{"text":"٥- وأما حديث أنس: فيرويه أبان بن أبي عياش عنه.\nأخرجه الخطيب (١٢/ ٩١) .\nقلت: وأبان هذا متروك متهم بالكذب.\nوبهذا التخريج والتحقيق؛ يتبين للناقد البصير أن أكثر طرق الحديث شديدة الضعف، لا يتقوى الحديث بمجموعها.\nويبدو أن الشيخ صالح المقبلي لم يكن تفرغ لتتبعها وإمعان النظر فيها؛ وإلا لم يقل في كتابه \"العلم الشامخ\" (ص ٥٢٠):\n\"أخرجه الحاكم في \"المستدرك\" عن أبي ذر. وكذلك الخطيب وابن جرير والطبراني عن ابن عباس وأبي ذر أيضًا، والبزار من حديث ابن الزبير. وحكم الذهبي بأنه \"منكر\" غير مقبول؛ لأن هذا المحمل من مدارك الأهواء\"!!\nفأقول: نعم! وللتعليل نفسه؛ لا يمكن القول بصحته لمجموع طرقه؛ لأن الشرط في ذلك أن لا يكون الضعف شديدًا، كما هو مقرر في علم الحديث، وليس الأمر كذلك كما سبق بيانه. وظني أن الشيخ - ﵀ - لو تتبع الطرق كما فعلنا؛ لم يخالف الذهبي في إنكاره للحديث. والله أعلم.\nومما يؤيد قول المقبلي - أن المحمل من مدارك الأهواء -: أن هذا الحديث عزاه الشيخ عبد الحسين الموسوي الشيعي في كتابه \"المراجعات\" (ص ٢٣ - طبع دار الصادق) للحاكم من حديث أبي ذر المتقدم (٣)، موهمًا القراء أن صحيح بقوله:\n\"أخرجه الحاكم بالإسناد إلى أبي ذر (ص ١٥١) من الجزء الثالث من صحيحة (!) المستدرك\"!\nوهو- كعادته - لا يتكلم على أسانيد أحاديثه التي تدعم مذهبه، بل إنه","vol":"10","page":10},{"text":"يسوقها كلها المسلمات المصححات من الأحاديث؛ إن لم يشعر القارىء بصحتها كما فعل هنا بقوله:\n\"صحيحة المستدرك\"! فضلًا عن أنه لا يحكي عن أئمة الحديث ما في أسانيدها من طعن، ومتونها من نكارة.\nوقد خطر في البال أن أتتبع أحاديثه التي من هذا النوع وأجمعها في كتاب؛ نصحًا للمسلمين، وتحذيرًا لهم من عمل المدلسين المغرضين، وعسى أن يكون ذلك قريبًا.\nثم رأيت الخميني قد زاد على عبد الحسين في الافتراء؛ فزعم (ص ١٧١) من كتابه \"كشف الأسرار\" أن الحديث من الأحاديث المسلمة المتواترة!!\nويعني بقوله: \"المسلمة\"؛ أي: عند أهل السنة!\nثم كذب مرة أخرى كعادته، فقال:\n\"وقد ورد في ذلك أحد عشر حديثًا عن طريق أهل السنة\"!\nثم لم يسق إلا حديث ابن عباس الذي فيه المتروك؛ كما تقدم!\n<span data-type=\"title\" id=toc-4520>٤٥٠٤ </span>- (مثل بلعم بن باعوراء في بني إسرائيل؛ كمثل أمية بن أبي الصلت في هذه الأمة) .\nضعيف\nأخرجه ابن عساكر في \"التاريخ\" (١٠/ ١/ ٢٧٤ - طبع المجمع) عن محمد بن إسحاق عن الزهري عن سعيد بن المسيب مرسلًا.\nقلت: وهذا إسناد ضعيف؛ فإنه - مع إرساله - فيه عنعنة محمد بن إسحاق؛ فإنه كان يدلس.","vol":"10","page":11},{"text":"<span data-type=\"title\" id=toc-4521>٤٥٠٥ </span>- (إنما مثل منى كالرحم، هي ضيقة، فإذا حملت؛ وسعها الله) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٢١/ ٢) عن علي بن عيسى الهذلي: حدثنا يزيد بن عبد الله القرشي: حدثنا جويرية مولاة أبي الطفيل: سمعت أبا الطفيل يحدث عن أبي الدرداء قال:\nقلنا: يا رسول الله! إن أمر منى لعجب؛ هي ضيقة؛ فإذا نزلها الناس اتسعت؟! فقال صلي الله عليع وسلم ... فذكره. وقال:\n\"لا يروى عن أبي الدرداء إلا بهذا الإسناد\".\nقلت: وهو إسناد مظلم؛ من دون أبي الطفيل لم أعرفهم.\nوقال الهيثمي في \"مجمع الزوائد\" (٣/ ٢٦٥):\n\"رواه الطبراني في \"الصغير\"، و\"الأوسط\"، وفيه من لم أعرفه\".\nقلت: ولم أره في النسخة المطبوعة من \"الصغير\"!","vol":"10","page":12},{"text":"<span data-type=\"title\" id=toc-4522>٤٥٠٦ </span>- (مجالس الذكر تنزل عليهم السكينة، وتحف بهم الملائكة، وتغاشهم الرحمة، ويذكرهم الله على عرشه) .\nموضوع بهذا اللفظ\nأخرجه أبو نعيم في \"الحلية\" (٥/ ١١٨)، والخطيب في \"التاريخ\" (٣/ ١٢٨) عن الجارود بن يزيد عن عمر بن ذر عن مجاهد عن أبي هريرة وأبي سعيد مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث عمر، تفرد به عنه الجارود بن يزيد النيسابوري\".","vol":"10","page":12},{"text":"قلت: وهو كذاب؛ كما قال أبو حاتم. وقال العقيلي:\n\"يكذب ويضع الحديث\".\n<span data-type=\"title\" id=toc-4523>٤٥٠٧ </span>- (مجالسة العلماء عبادة) .\nضعيف جدًا\nرواه أبو عبد الله الجمال القرشي في \"جزء من فوائده\" (٣/ ١)، والديلمي (٤/ ٧٣) عن مسلم بن كيسان عن مجاهد عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلم بن كيسان؛ قال الذهبي في \"الضعفاء\":\n\"تركوه\". وقال الحافظ:\n\"ضعيف\".","vol":"10","page":13},{"text":"<span data-type=\"title\" id=toc-4524>٤٥٠٨ </span>- (مداراة الناس صدقة) .\nضعيف\nروي من حديث جابر، وأنس بن مالك، والمقدام بن معدي كرب، وأبي هريرة.\n١- أما حديث جابر: فيرويه المسيب بن واضح: أخبرنا يوسف بن أسباط: أخبرنا سفيان عن محمد بن المنكدر عنه.\nأخرجه ابن حبان (٢٠٧٥)، وابن السني (٣٢٠)، وأبو نعيم في \"الحلية\" (٨/ ٢٤٦)، والخطيب في \"التاريخ\" (٨/ ٢٤٦)، وكذا أبو بكر المقرىء في \"الفوائد\" (١/ ٢/ ١)، وأبو عروبة الحراني في \"حديثه\" (٣/ ١)، وأبو سعيد بن الأعرابي في \"معجمه\" (٨٩/ ٢)، وابن عدي (٩٢/ ١)، والقضاعي في \"مسند الشهاب\" (١٠/ ١) . وقال أبو نعيم:","vol":"10","page":13},{"text":"\"تفرد به يوسف عن سفيان\". وقال ابن عدي - في ترجمة يوسف -:\n\"يعرف بالمسيب بن واضح عن يوسف عن سفيان بهذا الإسناد، وقد سرقه منه جماعة من الضعفاء؛ رووه عن يوسف، ولا يرويه غير يوسف عن الثوري\".\nقلت: يوسف هذا صدوق، ولكنهم ضعفوه؛ لأنه كان يخطىء، وقد دفن كتبه.\nوقال ابن أبي حاتم في \"العلل\" (٢/ ٢٨٥) عن أبيه:\n\"حديث باطل لا أصل له، ويوسف بن أسباط دفن كتبه\".\nقلت: وقد تابعه يوسف بن محمد بن المنكدر عن أبيه عن جابر.\nأخرجه ابن عدي في \"الكامل\" (٧/ ٢٦١٣)، والطبراني في \"المعجم الأوسط\" (١/ ٢٨/ ١/ ٤٥٩ - بترقيمي) من طريقين عنه.\nوهذا إسناد ضعيف جدًا؛ قال الهيثمي في \"المجمع\" (٨/ ١٧):\n\"ويوسف هذا متروك. وقال ابن عدي: أرجو أنه لا بأس به\". وقال ابن حبان في \"الضعفاء\" (٣/ ١٣٦):\n\"يروي عن أبيه ما ليس من حديثه من المناكير التي لا يشك عوام أصحاب الحديث أنها مقلوبة\".\nوقال الحافظ في \"الفتح\" (١٠/ ٢٢٨) - بعد أن عزاه لابن عدي والطبراني -:\n\"ويوسف بن محمد ضعفوه. وقال ابن عدي: أرجو أنه لا بأس به. وأخرجه ابن أبي عاصم في \"آداب الحكماء\" بسند أحسن منه\"! قلت: وكأنه يعني السند الذي قبله من رواية المسيب بن واضح؛ لأنه أشهر","vol":"10","page":14},{"text":"أسانيده، وقد عرفت أن أبا حاتم قد أبطله. وإن كان يعني غيره؛ فلا فائدة منه أيضًا؛ كما تقدم عن ابن عدي؛ أنه سرقه منه جماعة من الضعفاء.\nوالمسيب بن واضح ضعفوه أيضًا؛ قال الذهبي في \"المغني\":\n\"قال أبو حاتم: صدوق يخطىء كثيرًا. وضعفه الدارقطني\".\nلكنه قد توبع في \"طبقات الأصبهانيين\" (٣٥٩/ ٧١٨)، و\"أخبار أصبهان\" (٢/ ٩) .\n٢- وأما حديث أنس: فيرويه الحسين بن داود بن معاذ البلخي: حدثنا يزيد ابن هارون عن حميد عنه.\nأخرجه ابن عليك النيسابوري في \"الفوائد\" (٣/ ٢) .\nقلت: وهذا موضوع؛ آفته البلخي هذا؛ قال الذهبي في \"المغني\":\n\"ليس بثقة ولا مأمون، متهم\".\n٣- وأما حديث المقدام: فيرويه بقية عن بحير بن سعد عن خالد بن معدان عنه.\nأخرجه تمام في \"الفوائد\" (١٤٠/ ١) .\nقلت: وبقية مدلس؛ وقد عنعنه.\n٤- وأما حديث أبي هريرة: فيرويه زكريا بن يحيى: أنبأ أبو معاذ أحمد بن محمد البصري: حدثنا سفيان بن سعيد الثوري عن الأعرج عنه به مرفوعًا؛ وزاد:\n\"وتقربوا إلى الله بمحبة المساكين والدنو منهم؛ فإن الرحمة نازلة عليهم، والسكينة في قلوبهم، وأبغضوا أهل المعاصي وتباعدوا عنهم؛ فإن المقت والسخط","vol":"10","page":15},{"text":"حولهم حتى يتوبوا، فإذا تابوا تاب الله عليهم، والتائب حبيب الله، فهم إخوانكم، ولا تعيروهم بذنب، فمن عير مسلمًا بذنب قد تاب إلى الله منه؛ لم يمت حتى يركبه\".\nأخرجه أبو صالح الحرمي في \"الفوائد العوالي\" (ق ١٧٤/ ٢) .\nقلت: وإسناده مظلط؛ من دون الثوري لم أعرفهما.\nوزكريا بن يحيى؛ يحتمل أنه أبو يحيى المصري الوقار؛ كذبه صالح جزرة، وقال:\n\"كان من الكذابين الكبار\".\n<span data-type=\"title\" id=toc-4525>٤٥٠٩ </span>- (مكان الكي التكميد، ومكان العلاق السعوط، ومكان النفخ اللدود) .\nضعيف\nأخرجه أحمد (٦/ ١٧٠) عن إبراهيم عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لانقطاعه بين إبراهيم - وهو ابن يزيد النخعي - وعائشة.\nورجاله ثقات.","vol":"10","page":16},{"text":"<span data-type=\"title\" id=toc-4526>٤٥١٠ </span>- (مكتوب في التوراة: كما تدين تدان، وكما تزرع تحصد) .\nلاأصل له مرفوعًا\nرواه الخطيب في \"اقتضاء العلم العمل\" (رقم ١٦٤ - بتحقيقي) من طريق أبي حاتم الرازي قال: حدثني سويد - هو ابن سعيد -: حدثنا أبو عون الحكم بن سنان عن مالك بن دينار قال ... فذكره.","vol":"10","page":16},{"text":"قلت: وهذا - مع كونه مقطوعًا -؛ فلا يصح إسناده؛ لأن الحكم بن سنان ضعيف.\nونحوه سويد بن سعيد.\nوالحديث؛ أورده السيوطي في \"الجامع الصغير\" من رواية الديلمي عن فضالة ابن عبيد مرفوعًا! وتعقبه المناوي بقوله:\n\"ظاهر صنيع المصنف أن الديلمي أسنده في \"مسند الفردوس\"! وليس كذلك، بل ذكره بغير سند، وبيض له ولده. وروى الإمام أحمد في \"الزهد\" بسند عن مالك بن دينار قال ... \" فذكره مقطوعًا كما سبق.\n<span data-type=\"title\" id=toc-4527>٤٥١١ </span>- (مكة أم القرى، ومرو أم خراسان) .\nضعيف\nأخرجه ابن عدي (١٠٩/ ١) عن سمرة بن حجر الأنباري: حدثنا حسام ابن مصك عن عبد الله بن بريدة عن أبيه مرفوعًا.\nقلت: وحسام هذا؛ قال الحافظ:\n\"ضعيف؛ يكاد يترك\".\nوسمرة بن حجر الأنباري؛ لم أعرفه (١) .\n_________\n(١) له ترجمة في تاريخ بغداد (٩ / ٢٢٨) . (الناشر)","vol":"10","page":17},{"text":"<span data-type=\"title\" id=toc-4528>٤٥١٢ </span>- (مكة مناخ، لا تباع رباعها، ولا تؤجر بيوتها) .\nضعيف\nأخرجه الطحاوي في \"شرح المعاني\" (٢/ ٢٢٣)، وأبو عبد الله القطان في \"حديثه\" (ق ١٨١/ ٢)، والدارقطني في \"السنن\" (٣١٣)، وعنه الديلمي (٤/ ٦٩)، والحاكم (٢/ ٥٣)، والبيهقي (٦/ ٣٥) من طريق إسماعيل بن","vol":"10","page":17},{"text":"إبراهيم بن مهاجر عن أبيه عن عبد الله بن باباه عن عبد الله بن عمرو مرفوعًا.\nوقال الدارقطني:\n\"إسماعيل بن إبراهيم بن مهاجر ضعيف، ولم يروه غيره\". وقال البيهقي:\n\"إسماعيل ضعيف، وأبوه غير قوي، واختلف عليه: فروي عنه هكذا.وروي عنه عن أبيه عن مجاهد عن عبد الله بن عمرو مرفوعًا ببعض معناه\".\nقلت: وشذ الحاكم فقال:\n\"صحيح الإسناد\"!\nفرده الذهبي بقوله:\n\"قلت: إسماعيل ضعفوه\".\nومن طريقه: أخرجه العقيلي في \"الضعفاء\" (ص ٢٥)، ونقل تضعيفه عن ابن معيد. وعن البخاري أنه قال:\n\"في حديثه نظر\". وقال مرة:\n\"منكر الحديث\".\nفهو عند البخاري شديد الضعف.\nوقد روي من طريق أخرى؛ فقال أبو حنيفة: عن عبيد الله بن أبي زياد (وفي رواية عنه: ابن أبي يزيد) عن أبي نجيح عن عبد الله بن عمرو مرفوعًا به.\nأخرجه الدارقطني، والحاكم، والبيهقي. وقال الدارقطني:\n\"كذا رواه أبو حنيفة مرفوعًا. ووهم أيضًا في قوله: عبيد الله بن أبي يزيد! وإنما هو ابن أبي زياد القداح، والصحيح أنه موقوف\".","vol":"10","page":18},{"text":"ثم أخرجه هو، والبيهقي: من طريقين آخرين عن ابن أبي زياد به موقوفًا.\nقلت: وهو ضعيف مرفوعًا وموقوفًا:\nأما الرفع؛ لتفرد أبي حنيفة به.\nوأما الوقف؛ فلأن ابن أبي زياد ليس بالقوي كما في \"التقريب\". وقال الذهبي في \"التلخيص\":\n\"قلت: عبيد الله لين\".\n(تنبيه): لفظ الحديث عند الطحاوي:\n\"لا يحل بيع بيوت مكة، ولا إجارتها\".\nواختار الطحاوي خلافه، وهو مذهب أبي يوسف: أنه لا بأس ببيع أرض مكة وإجارتها، وأنها في ذلك كسائر البلاد.\n<span data-type=\"title\" id=toc-4529>٤٥١٣ </span>- (ملك موكل بالقرآن، فمن قرأه - من أعجمي أو عربي - فلم يقومه؛ قومه الملك، ثم رفعه قوامًا) .\nموضوع\nأخرجه الديلمي (٤/ ٦٥) عن الحاكم معلقًا بسنده عن المعلى عن سليمان التيمي عن أنس رفعه.\nقلت: وهذا موضوع؛ المعلى: هو ابن هلال الطحان الكوفي؛ قال الحافظ:\n\"اتفق النقاد على تكذيبه\".\nوالحديث؛ أورده السيوطي في \"الجامع\" من رواية الشيرازي في \"الألقاب\" عن أنس. قال المناوي:","vol":"10","page":19},{"text":"\"وظاهر صنيع المؤلف أنه لا يوجد مخرجًا لأشهر من الشيرازي؛ مع أن الحاكم والديلمي خرجاه\"!\nكذا قال! وظاهر كلامه أن الحاكم أخرجه في \"المستدرك\"، ولم أره فيه!\n<span data-type=\"title\" id=toc-4530>٤٥١٤ </span>- (من أشراط الساعة: أن يمر الرجل في المسجد، لا يصلي فيه ركعتين، وأن لا يسلم الرجل إلا على من يعرف، وأن يبرد الصبي الشيخ) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" (٢/ ٢٨٣/ ١٣٢٦)، والطبراني في \"المعجم الكبير\" (٣٦/ ٢) من طريق الحسن بن بشر البجلي: أخبرنا الحكم بن عبد الملك عن قتادة عن سالم بن أبي الجعد عن أبيه قال:\nلقي ابن مسعود رجلًا، فقال: السلام عليك يا ابن مسعود! فقال ابن مسعود: صدق الله ورسوله - ﷺ -! سمعت رسول الله - ﷺ - يقول ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علته الحكم بن عبد الملك القرشي؛ قال الحافظ:\n\"ضعيف\".\nوخالفه منصور فقال: عن سالم بن أبي الجعد قال ... فذكره، لم يقل في إسناده: عن أبيه، ولم يذكر في متنه:\n\"وأن لا يسلم ... \".\nأخرجه الطبراني أيضًا.\nثم أخرجه من طريق عمر بن المغيرة عن ميمون أبي حمزة عن إبراهيم عن علقمة قال:","vol":"10","page":20},{"text":"لقي ابن مسعود أعرابي ... الحديث مثله؛ إلا أنه قال:\n\"وحتى تتخذ المساجد طرقًا\".\nلكن ميمون أبو حمزة ضعيف.\nوعمر بن المغيرة؛ قال البخاري:\n\"منكر الحديث مجهول\".\nثم تبين أنه قد تقدم برقم (١٥٣٠) (١) .\n<span data-type=\"title\" id=toc-4531>٤٥١٥ </span>- (من اقتراب الساعة: هلاك العرب) .\nضعيف\nأخرجه الترمذي (٣٩٢٥) عن محمد بن أبي رزين عن أمه قالت:\nكانت أم الحرير إذا مات أحد من العرب اشتد عليها، فقيل لها: إنا نراك إذا مات الرجل من العرب اشتد عليك؟ قالت: سمعت مولاي يقول ... فذكره مرفوعًا. وقال - مضعفًا -:\n\"حديث غريب\".\nقلت: وعلته أم الحرير - بالتصغي -؛ لا تعرف؛ كما قال الحافظ الذهبي والعسقلاني.\nومثلها أم محمد بن أبي رزين، وإن لم أجد من صرح بذلك.\nوروى البزار (٣٣٣٠)، وأحمد (٢/ ٥١٣) عن أبي بكر عن داود عن أبيه عن أبي هريرة مرفوعًا بلفظ:\n\"أول الناس هلاكًا العرب، ثم أهل فارس\".\n_________\n(١) وقال الشيخ - ﵀ - في آخر تخريجه هناك: \" وإنما أوردته هنا من أجل الجملة الأخيرة منه في الإبراد، وأما سائره فثابت في أحاديث، فانظر الكتاب الآخر (٦٤٧، ٦٤٨، ٦٤٩) \". (الناشر)","vol":"10","page":21},{"text":"وهذا إسناد ضعيف؛ داود - وهو ابن يزيد بن عبد الرحمن الأودي - ضعيف.\nوأبوه فيه جهالة.\n<span data-type=\"title\" id=toc-4532>٤٥١٦ </span>- (من الجفاء: أن أذكر عند الرجل، فلا يصلي علي) .\nضعيف\nأخرجه عبد الرزاق في \"المصنف\" (٣١٢١) عن محمد بن مسلم وابن عيينة عن عمرو بن دينار عن محمد بن علي قال: قال رسول الله - ﷺ -.\nقلت: وهذا إسناد صحيح مرسل.\nومحمد بن علي: هو أبو جعفر الباقر.","vol":"10","page":22},{"text":"<span data-type=\"title\" id=toc-4533>٤٥١٧ </span>- (من الصدقة: أن يعلم الرجل العلم؛ فيعمل به ويعلمه) .\nضعيف\nرواه أبو خيثمة زهير بن حرب في \"كتاب العلم\" (رقم:١٣٨): أخبرنا معاذ: أخبرنا أشعث عن الحسن قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لأن الحسن - وهو البصري - تابعي يرسل كثيرًا. ورجاله ثقات.\nوأشعث: هو ابن عبد الله الحداني.\nوالحديث؛ أخرجه الآجري أيضًا في \"أخلاق العلماء\" (ص ٢٧)، وابن عبد البر في \"الجامع\" (١/ ١٢٣) عن الحسن مرسلًا.","vol":"10","page":22},{"text":"<span data-type=\"title\" id=toc-4534>٤٥١٨ </span>- (من المروءة: أن ينصت الأخ لأخيه إذا حدثه، ومن حسن المماشاة: أن يقف الأخ لأخيه إذا انقطع شسع نعله) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٦/ ٣٩٤) عن أبي يعقوب إسحاق","vol":"10","page":22},{"text":"ابن يعقوب بن إسحاق بن إبراهيم بن موسى المؤذن: حدثنا خراش بن عبد الله قال: حدثني مولاي أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته خراش بن عبد الله، وهو ساقط عدم؛ كما قال الذهبي.\nوإسحاق بن يعقوب غير معروف، وفي ترجمته ساقه الخطيب، ولم يذكر فيه جرحًا ولا تعديلًا.\nوبه يرد أيضًا على قول الذهبي في ترجمة خراش:\n\"ما أتى به غير أبي سعيد العدوي الكذاب\"!\nويستدرك به على تعقب الحافظ عليه بقوله:\n\"بل روى عنه أيضًا حفيده خراش\"!\nفقد روى عنه يعقوب بن إسحاق أيضًا.\nوالحديث؛ روى الشطر الأول منه ابن قدامة في \"المتاحبين في الله\" (ق ١١١/ ١) .\n<span data-type=\"title\" id=toc-4535>٤٥١٩ </span>- (من بركة المرأة: تكبيرها بالبنات؛ ألم تسمع الله يقول: (يهب لمن يشاء إناثًا ويهب لمن يشاء الذكور)، فبدأ بالإناث قبل الذكور) .\nموضوع\nرواه الخرائطي في \"مكارم الأخلاق\" (ص ٧٢)، والخطيب (١٤/ ٤١٧-٤١٨)، وابن عساكر (١٣/ ٣٩٨/ ١)، وأبو نعيم في \"جزء حديث","vol":"10","page":23},{"text":"الكديمي وغيره\" (٣٣/ ٢) عن مسلم بن إبراهيم: حدثنا حكيم بن حزام عن العلاء بن كثير عن مكحول عن واثلة بن الأسقع مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ حكيم بن حزام هذا؛ قال البخاري:\n\"منكر الحديث\". وقال أبو حاتم:\n\"متروك الحديث\". وقال الساجي:\n\"يحدث بأحاديث بواطيل\".\nوالحديث؛ أورده ابن الجوزي في \"الموضوعات\" من رواية الخرائطي.\nوتعقبه السيوطي في \"اللآلىء\" (٢/ ٩٧) بأن له شاهدًا من حديث عائشة مرفوعًا نحوه؛ رواه أبو الشيخ!\nوأقول: فيه متهمان، فلا يصلح للشهادة.\n<span data-type=\"title\" id=toc-4536>٤٥٢٠ </span>- (من تمام النعمة: دخول الجنة، والفوز من النار) .\nضعيف (١)\nأخرجه البخاري في \"الأدب المفرد\" (٧٢٥)، والترمذي (٣٥٢٤)، وابن أبي شيبة (١٠/ ٢٦٩/ ٩٤٠٥)، وأحمد (٥/ ٢٣٥)، والطبراني في \"الكبير\" (٢٠/ ٥٥-٥٦) عن أبي الورد عن اللجلاج عن معاذ بن جبل قال:\nسمع رسول الله - ﷺ - رجلًا يدعو يقول: اللهم! إني أسألك تمام النعمة، فقال:\n\"أي شيء تمام النعمة؟ \". قال: دعوة دعوت بها، أرجو بها الخير، قال:\n\"فإن من تمام ... \" (الحديث) .\n_________\n(١) تقدم تخريجه برقم (٣٤١٦)، وما هنا فيه زيادة وفائدة. (الناشر)","vol":"10","page":24},{"text":"وسمع رجلًا وهو يقول: ذا الجلال والإكرام! فقال:\n\"قد استجيب لك، فسل\".\nوسمع رسول الله - ﷺ - رجلًا وهو يقول: اللهم! إني أسألك الصبر، قال:\n\"سألت الله البلاء؛ فاسأله العافية\".\nقلت: وهذا إسناد فيه ضعف؛ أبو الورد: هو ابن ثمامة بن حزن القشيري؛ لم يوثقه أحد، وقال الحافظ:\n\"مقبول\"؛ يعني: عند المتابعة.\nومع ذلك سكت عليه في \"الفتح\" (١١/ ٢٢٤-٢٢٥)؛ وقد ذكره دليلًا لمن قال: إن الاسم الأعظم: \"ذو الجلال والإكرام\"! وما أراه يجوز له السكوت عليه؛ فقد ذكر في الاسم الأعظم أربعة عشر قولًا؛ هذا أحدها، فيحسن في مثل هذا الخلاف أن يبين قيمة أدلة الأقوال من حيث الثبوت؛ لأن ذلك يساعد من لا علم عنده بالحديث على الترجيح.\n<span data-type=\"title\" id=toc-4537>٤٥٢١ </span>- (من حسن عبادة المرء: حسن ظنه) .\nضعيف\nرواه ابن عدي (١٦١/ ١)، والخطيب (٥/ ٣٧٧)، والرافعي في \"تاريخ قزوين\" (٤/ ١٤١) عن سليمان بن الفضل الزيدي: حدثنا ابن المبارك عن همام عن قتادة عن أنس مرفوعًا. وقال ابن عدي:\n\"سليمان؛ ليس بمستقيم الحديث، وقد رأيت له غير حديث منكر، والحديث بهذا الإسناد لا أصل له\".","vol":"10","page":25},{"text":"<span data-type=\"title\" id=toc-4538>٤٥٢٢ </span>- (من سعادة المرء: أن يشبه أباه) .\nضعيف\nقال القضاعي في \"مسند الشهاب\" (٢٢/ ١): روى أبو عبد الله الحافظ (يعني: الحاكم) في \"كتاب فضائل الشافعي\" قال: أخبرنا أبو علي الحسن بن محمد الصاغاني قال: أخبرنا أبو رجاء محمد بن حمدويه قال: أخبرنا عبيد الله بن عمر قال: أخبرنا أبو غسان القاضي أيوب بن يونس عن أبيه عن إياس بن معاوية عن أنس بن مالك قال:\nكان النبي - ﷺ - ذات يوم في فسطاط؛ إذ جاءه السائب بن عبد يزيد ومعه ابنه، فنظر إليه النبي - ﷺ - وقال ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون إياس بن معاوية؛ لم أجد من ذكرهم؛ سوى أبي علي الحسن بن محمد الصاغاني؛ فأورده السمعاني في مادة \"الصاغاني\" هذه؛ وقال:\n\"سمع أحمد بن محمد بن عمرو الضبعي. روى عنه الحاكم أبو عبد الله الحافظ\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول.","vol":"10","page":26},{"text":"<span data-type=\"title\" id=toc-4539>٤٥٢٣ </span>- (من سنن المرسلين: الحلم، والحياء، والحجامة، والتعطر، وكثرة الأزواج) .\nضعيف\nرواه ابن عدي (٢٧٢/ ٢)، والبيهقي في \"الشعب\" (٢/ ٤٥٨/ ٢) عن قدامة بن محمد عن إسماعيل بن شيبة عن ابن جريج عن عطاء عن ابن عباس مرفوعًا. وقال ابن عدي:","vol":"10","page":26},{"text":"\"حديث غير محفوظ بهذا الإسناد\". وقال البيهقي:\n\"تفرد به قدامة بن محمد الخشرمي عن إسماعيل، وليسا بالقويين، وأصح ما روي فيه ... \".\nثم ذكر حديث أبي أيوب المتقدم بلفظ: \"أربع ... \" وهو ضعيف أيضًا، مخرج في \"الإرواء\" (٧٥)، وفي \"المشكاة\" (٣٨٢) .\n<span data-type=\"title\" id=toc-4540>٤٥٢٤ </span>- (من شكر النعمة: إفشاؤها) .\nضعيف\nأخرجه عبد الرزاق في \"المصنف\" (١٩٥٨٠) عن معمر عن قتادة قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله. ورجاله ثقات.","vol":"10","page":27},{"text":"<span data-type=\"title\" id=toc-4541>٤٥٢٥ </span>- (إن من كرامة المؤمن على الله: نقاء ثوبه، ورضاه باليسير) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٢٠٢/ ٢) عن كثير بن عبيد الحمصي: أخبرنا بقية بن الوليد عن أبي توبة النميري عن عباد بن كثير عن ابن طاوس عن أبيه عن ابن عمر قال: قال رسول الله - ﷺ - ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عباد بن كثير - وهو الثقفي البصري - متروك. قال أحمد:\n\"روى أحاديث كذب\"؛ كما في \"التقريب\".\nوأبو توبة النميري: اسمه جرول بن جيفل الحراني؛ قال ابن أبي حاتم (١/ ١/ ٥٥١):","vol":"10","page":27},{"text":"\"قال أبي: لا بأس به، وقال أبو زرعة: كان صدوقًا، ما كان به بأس\". وقال الذهبي في \"الميزان\":\n\"صدوق، وقال ابن المديني: روى مناكير\".\nقلت: لعل تلك المناكير ممن فوقه أو ممن دونه، كما هو الشأن هنا؛ ففوقه عباد المتروك.\nوتحته بقية بن الوليد؛ وهو مدلس، وقد عنعنه.\nوقال الهيثمي في \"المجمع\" (٥/ ١٣٢):\n\"رواه الطبراني، وفيه عباد بن كثير، وثقه ابن معين، وضعفه غيره. وجرول ابن جيفل؛ ثقة، وقال ابن المديني: له مناكير، وبقية رجاله ثقات\"!\nكذا قال! وكان عليه أن ينبه على تدليس بقية وعنعنته.\nقلت: ومن هذا التخريج والتحقيق؛ تعلم أن قول ابن حجر الهيتمي في رسالته \"أحكام اللباس\" (ق ٢/ ٢):\n\"حديث حسن\"!\nأنه غير حسن! ولعل السبب اغتراره بتخريج الهيثمي السابق، وتقليده إياه في ذلك الاختلاف الذي حكاه في عباد، وهو اختلاف لا قيمة له؛ فقد قال ابن حبان:\n\"كان يحيى بن معين يوثقه، وهو عندي لا شيء في الحديث\". وقال الحاكم - على تساهله المعروف -:\n\"روى أحاديث موضوعة\".","vol":"10","page":28},{"text":"وهذا كله جار على أنه عباد بن كثير الرملي الفلسطيني، وهو محتمل؛ لأنهم ذكروا في الرواة عنه أبا توبة النميري.\nوأنا جريت على أنه عباد بن كثير الثقفي البصري كما تقدم؛ لأنهم ذكروا في شيوخه عبد الله بن طاوس، وهذا الحديث من روايته عنه كما ترى. والله أعلم.\n<span data-type=\"title\" id=toc-4542>٤٥٢٦ </span>- (مكتوب في التوراة: من سره أن تطول أيام حياته، أو يزاد في رزقه؛ فليصل رحمه) (١) .\nضعيف\nرواه الحاكم (٤/ ١٦٠)، والبزار (٢/ ٣٧٤/ ١٨٨٠)، والباطرقاني في \"جزء من حديثه\" (١٦٥/ ١)، وابن عساكر (٩/ ٧٠/ ٢ و١٥/ ٣٨٠/ ٢) عن سعيد ابن بشير عن قتادة عن عكرمة عن ابن عباس مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!! مع أنه القائل في \"الضعفاء\" (١٦٥/ ١):\n\"سعيد بن بشير؛ وثقه شعبة، وفيه لين\". وقال الحافظ في \"التقريب\":\n\"ضعيف\".\nومن ذلك؛ تلعم تساهل المنذري في قوله في \"الترغيب\" (٣/ ٢٢٣):\n\"رواه البزار بإسناد لا بأس به، والحاكم وصححه\"!\n_________\n(١) قال الشيخ - ﵀ - في حاشيته على \" ضعيف الجامع \" (ص ٧٦٢): \" قلت: بل هذا من قول نبينا ﷺ؛ ثبت ذلك عنه من طرق، فانظر \" صحيح الجامع \" (٥٩٥٦، ٦٢٩١) (الناشر)","vol":"10","page":29},{"text":"<span data-type=\"title\" id=toc-4543>٤٥٢٧ </span>- (من ابتلي فصبر، وأعطي فشكر، وظلم فاستغفر، وظلم فغفر؛ أولئك لهم الأمن وهم مهتدون) .\nضعيف جدًا\nرواه ابن بشران في \"الأمالي\" (١٨/ ٤/ ٢) عن محمد بن المعلى عن زياد بن خيثمة عن أبي داود، عن عبد الله بن سخبرة مرفوعًا.","vol":"10","page":29},{"text":"ومن هذا الوجه: رواه أبو بكر الذكواني في \"اثنا عشر مجلسًا\" (١٩/ ٢)، والمخلص في \"الفوائد المنتقاة\" (٣/ ١٥٠/ ٢)، والخرائطي في \"فضيلة الشكر\" (١٣٠/ ٢)، وابن أبي الدنيا في \"الشكر\" (١/ ٢٥/ ٢) وفي \"الصبر\" (٤٣/ ٢) إلا أنه قال: عن عبد الله بن سخبرة عن سخبرة.\nوكذا رواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٢٥-٢٢٦)، والواحدي في \"الوسيط\" (١/ ٢٥٠/ ١) .\nقلت: وهذا إسناد ضعيف جدًا؛ أبو داود: هو الأعمى؛ متروك.\nوقد أخرج الترمذي (٢٦٥٠) حديثًا آخر عن محمد بن المعلى بهذا الإسناد بلفظ:\n\"من طلب العلم؛ كان كفارة لما مضى\". وقال:\n\"حديث ضعيف الإسناد؛ أبو داود يضعف، ولا نعرف لعبد الله بن سخبرة كبير شيء، ولا لأبيه، واسم أبي داود: نفيع الأعمى، تكلم فيه قتادة وغير واحد من أهل العلم\".\nقلت: وقال الحافظ في \"التقريب\":\n\"متروك، وقد كذبه ابن معين\".\nقلت: فمن الغريب ما نقله المناوي عن الحافظ، فقد قال - عقب قول السيوطي: \"رواه الطبراني والبيهقي في (الشعب) \" -:\n\"رمز المصنف لحسنه، وأصله قول الحافظ في \"الفتح\": خرجه الطبراني بسند حسن\"!","vol":"10","page":30},{"text":"ووجه الاستغراب: أنني لا أظنه عند الطبراني إلا من الوجه المتقدم الواهي، ويؤيدني أن الحافظ المنذري في \"الترغيب\" (٤/ ٤٥) أشار إلى تضعيفه؛ وقال:\n\"رواه الطبراني\"!\n<span data-type=\"title\" id=toc-4544>٤٥٢٨ </span>- (من أتى الجمعة والإمام يخطب؛ كانت له ظهرًا) .\nضعيف\nرواه ابن عساكر (٨/ ١٤١/ ٢) عن أبي الفتح صدقة بن محمد بن محمد بن محمد بن خالد بن معتوق الهمداني - من أهل عين ثرما -: أخبرنا أبو الجهم بن طلاب: أخبرنا يوسف بن عمر: أخبرنا سعيد بن المغيرة: أخبرنا أبو إسحاق الفزاري عن الأوزاعي عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nأورده في ترجمة أبي الفتح هذا، ولم يذكر فيه أكثر من هذا الحديث.\nوأبو الجهم بن طلاب وشيخه يوسف بن عمر؛ لم أجد لهما ترجمة.\nوبقية الرجال ثقات.\nوأبو إسحاق الفزاري: اسمه إبراهيم بن محمد بن الحارث.\nوالحديث؛ أورده السيوطي في \"الجامع الصغير\" من رواية ابن عساكر هذه. ولم يتعقبه المناوي بشيء، بل شرحه شرحًا يوهم صحة الحديث، فقال:\n\"أي فاتته الجمعة؛ فلا يصح ما صلاه جمعة؛ بل ظهرًا؛ لفوات شرطها من سماعه للخطبة، وهذا إذا لم يتم العدد إلا به\"!\nولا دليل في السنة على شرطية سماع الخطبة، ولا على اشتراط عدد أكثر من عدد صلاة الجماعة؛ فتنبه!","vol":"10","page":31},{"text":"<span data-type=\"title\" id=toc-4545>٤٥٢٩ </span>- (من أتى امرأة في حيضها؛ فليتصدق بدينار، ومن أتاها وقد أدبر الدم عنها ولم تغتسل؛ فبنصف دينار. كل ذلك عن النبي - ﷺ -) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١٤٩/ ١): حدثنا إسحاق بن إبراهيم الدبري: أنبأنا عبد الرزاق: أنبأنا محمد بن راشد وابن جريج قالا: أنبأنا عبد الكريم عن مقسم عن ابن عباس قال: قال رسول الله - ﷺ - ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الكريم هذا: هو ابن أبي المخارق أبو أمية؛ وهو مجمع على ضعفه، وقيل: إنه عبد الكريم بن مالك الجزري الثقة! والراجح الأول؛ كما حققته في \"صحيح أبي داود\" (٢٥٨) .\nواعلم أنه قد اضطرب في هذا الحديث اضطرابًا كثيرًا: متنًا وسندًا، وقد بينت شيئًا منه في الكتاب المذكور، وفي \"ضعيف أبي داود\" رقم (٤١-٤٣)، وبينت أن الصحيح في متنه:\nأن عليه أن يتصدق بدينار أو نصف دينار على التخيير، وبدون التفصيل المذكور في هذا الحديث. والله أعلم.","vol":"10","page":32},{"text":"<span data-type=\"title\" id=toc-4546>٤٥٣٠ </span>- (من اتبع جنازة؛ فليحمل بجوانب السرير كلها؛ فإنه من السنة) .\nضعيف\nأخرجه ابن ماجه (١/ ٤٥١)، والطيالسي (١/ ١٦٥) عن عبيد بن نسطاس، عن أبي عبيدة قال: قال عبد الله بن مسعود ... فذكره.\nقلت: وهذا إسناد ضعيف؛ قال البوصيري (ق ٩٢/ ٢):\n\"هذا إسناد موقوف، رجاله ثقات، وحكمه الرفع؛ إلا أنه منقطع؛ فإن أبا","vol":"10","page":32},{"text":"عبيدة - واسمه عامر، وقيل: اسمه كنيته - لم يسمع من أبيه شيئًا، قاله أبو حاتم، وأبو زرعة، وعمرو بن مرة، وغيرهم\".\n<span data-type=\"title\" id=toc-4547>٤٥٣١ </span>- (من اتبع كتاب الله؛ هداه الله من الضلالة، ووقاه سوء الحساب يوم القيامة، وذلك أن الله يقول: (فمن اتبع هداي فلا يضل ولا يشقى» .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٦١/ ٢): حدثنا محمد بن عثمان بن أبي شيبة: حدثني أبي، قال: وجدت في كتاب أبي بخطه عن عمران بن أبي عمران عن سعيد بن جبير عن ابن عباس قال: قال رسول الله - ﷺ - ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عمران بن أبي عمران هذا؛ الظاهر أنه الرملي؛ قال الذهبي:\n\"أتى بخبر كذب عن بقية بن الوليد؛ فهو آفته\".\nومحمد بن عثمان بن أبي شيبة؛ متكلم فيه.\nوالحديث؛ عزاه في \"الدر المنثور\" (٥/ ٣١١) لابن أبي شيبة أيضًا، وأبي نعيم في \"الحلية\"، وابن مردويه عن ابن عباس مرفوعًا. قال:\n\"وأخرج الفريابي، وسعيد بن منصور، وابن أبي شيبة، وعبد بن حميد، ومحمد بن نصر، وابن المنذر، وابن أبي حاتم، والحاكم - وصححه -، والبيهقي في \"شعب الإيمان\" من طرق، عن ابن عباس قال:\nأجار الله تابع القرآن من أن يضل في الدنيا، أو أن يشقى في الآخرة. ثم قرأ:","vol":"10","page":33},{"text":"(فمن اتبع هداي فلا يضل ولا يشقى)؛ لا يضل في الدنيا، ولا يشقى في الآخرة\".\nقلت: وهو عند الحاكم (٢/ ٣٨١) من طريق عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال:\nمن قرأ القرآن واتبع ما فيه؛ هداه الله ... الحديث مثل حديث الترجمة. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوالظاهر أن هذا هو أصل الحديث؛ موقوف على ابن عباس؛ رفعه ذلك المتهم.\nويؤيد ذلك: مجيئه من طرق عن ابن عباس موقوفًا.\n<span data-type=\"title\" id=toc-4548>٤٥٣٢ </span>- (من أتته هدية وعنده قوم جلوس؛ فهم شركاؤه فيها) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١٣٣/ ٢) عن يحيى بن سعيد الواسطي: أخبرنا يحيى بن العلاء عن طلحة بن عبيد الله عن الحسن بن علي ﵁ قال: قال رسول الله - ﷺ - ... فذكره مرفوعًا.","vol":"10","page":34},{"text":"<span data-type=\"title\" id=toc-4549>٤٥٣٣ </span>- (من اتخذ من الخدم غير ما ينكح، ثم بغين؛ فعليه مثل آثامهن من غير أن ينقص من آثتمهن شيء) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ١٥١ \"زوائده\" لابن حجر) ... عن عطاء بن يسار عن سلمان: سمعت رسول الله - ﷺ - ... فذكره. وقال صاحب \"الزوائد\":","vol":"10","page":34},{"text":"\"فيه انقطاع\". يعني: بين عطاء وسلمان.\nوفيه راويان آخران مجهولان؛ كما نقله المناوي عن عبد الحق الإشبيلي. وقد سقط تمام الإسناد من \"الزوائد\"؛ فلم أتمكن من دراسته، فراجع \"المناوي\".\nثم وقفت على إسناد البزار في كتاب \"الوهم والإيهام\" لابن القطان الفاسي، ومنه بدا لي أن ما نقله المناوي عن عبد الحق فيه نظر؛ لأنه ذكر فيه (٢/ ١٢٠/ ١) أن عبد الحق ذكر الحديث من طريق البزار عن عطاء بن يسار ... فتعقبه بقوله:\n\"كذا أورده غير مبرز من إسناده إلا عطاء، ورأيت في بعضها تنبيهًا في (الحاشية) معزوًا إلى أبي محمد، معناه: أنه لا يعلم سماع عطاء من سلمان! كأنه لم يهمه من أمر إسناده غير ذلك! والحديث لا يصح ولو صح سماعه منه؛ لأنه عند البزار هكذا: حدثنا إبراهيم بن عبد الله قال: حدثنا سعيد بن محمد قال: حدثنا علي بن غراب عن سعيد بن الحر عن سلمة بن كلثوم عن عطاء ... فذكره.\nأما سعيد بن الحر؛ فلا أعرف له وجودًا إلا هنا.\nوسلمة بن كلـ ... \".\nقلت: محل النقط لم يظهر في المصورة (١)، فربما كان فيه كلامه على علي بن غراب، وهو ممن اختلف فيه. وفي \"التقريب\":\n\"صدوق، وكان يدلس ويتشيع، وأفرط ابن حبان في تضعيفه\". وقال الهيثمي في \"مجمع الزوائد\" (٤/ ٢٩٨):\n_________\n(١) انظر مطبوع \" بيان الوهم والإيهام \" (٥ / ٨٨) . (الناشر) .","vol":"10","page":35},{"text":"\"رواه البزار عن عطاء بن يسار عن سلمان؛ ولم يدركه، وفيه من لم أعرفهم\".\nقلت: ولم أره في \"كشف الأستار\"! والله أعلم.\n<span data-type=\"title\" id=toc-4550>٤٥٣٤ </span>- (من اجتنب من الرجال أربعًا؛ فتحت له أبواب الجنة، يدخل من أيها شاء: الدماء، والأموال، والفروج، والأشربة. ومن النساء: إذا صلت خمسها، وصامت شهرها، وأحصنت فرجها، وأطاعت زوجها؛ فتحت لها أبواب الجنة الثمانية؛ تدخل من أيها شاءت) (١) .\nضعيف جدًا\nرواه ابن عدي (١٤١/ ١)، والسهمي في \"تاريخ جرجان\" (٢٩١) عن رواد بن الجراح عن الثوري عن الزبير بن عدي قال: سمعت أنس بن مالك مرفوعًا. وقال ابن عدي:\n\"هذا هو الحديث الذي قال أحمد: حديث منكر ونهى ابن زنجويه أن يحدث به\".\nقلت: وهو من مناكير رواد بن الجراح هذا؛ قال الحافظ في \"التقريب\":\n\"صدوق، اختلط بآخره فترك، وفي حديثه عن الثوري ضعف شديد\".\nومن طريقه: أخرج البزار الشطر الأول منه؛ كما في \"المناوي\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" البزار \". وهو في \" الكشف \" برقم (٣٣٣٦) . (الناشر)","vol":"10","page":36},{"text":"٤٥٣٥ - (من أحب أن يسبق الدائب المجتهد؛ فليكف عن الذنوب) .\nضعيف جدًا\nرواه أبو سعيد النقاش في \"الثاني من الأمالي\" (٤٧/ ٢)، وأبو","vol":"10","page":36},{"text":"نعيم في \"الحلية\" (١٠/ ٤٠٠) عن يوسف بن ميمون عن عطاء عن عائشة مرفوعًا. وقالا:\n\"تفرد به يوسف\".\nقلت: وهو الصباغ، وهو ضعيف جدًا؛ قال البخاري في \"التاريخ الكبير\" (٤/ ٢/ ٣٨٤)، وأبو حاتم في \"الجرح والتعديل\" (٤/ ٢/ ٢٣٠):\n\"منكر الحديث جدًا\".\n<span data-type=\"title\" id=toc-4551>٤٥٣٦ </span>- (من أحب قومًا على أعمالهم؛ حشر يوم القيامة في زمرتهم، فحوسب بحسابهم، وإن لم يعمل أعمالهم) .\nموضوع بهذا اللفظ\nأخرجه ابن عدي (١١/ ٢)، والخطيب (٥/ ١٩٦) عن إسماعيل بن يحيى عن سفيان عن عبد الله بن محمد بن عقيل عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته إسماعيل بن يحيى - وهو التيمي -؛ كذاب، كما قال غير واحد من الأئمة. وقال الدارقطني:\n\"كان يكذب على مالك والثوري وغيرهما\". وقال ابن عدي:\n\"حدث عن الثقات بالبواطيل، وهذا الحديث لا يرويه عن الثوري غيره\".\nقلت: ومنه تعلم أن الحافظ السخاوي لم يعطه حقه من الجرح حين قال في \"المقاصد\" (ص ٣٧٩):\n\"وفي سنده إسماعيل بن يحيى التيمي، ضعيف\"!\nومن العجيب: أن المناوي أقره على ذلك كما يأتي؛ فلعلهما لم يستحضرا - حين حررا ذلك - ترجمته؛ فرقا له، فاقتصرا على هذا الجرح الناعم!","vol":"10","page":37},{"text":"وفي \"الجامع الصغير\" بلفظ:\n\"من أحب قومًا؛ حشره الله في زمرتهم\".\nرواه الطبراني في \"الكبير\"، والضياء عن أبي قرصافة.\nوذكره الهيثمي (١٠/ ٢٨١) من رواية الطبراني، وقال:\n\"وفيه من لم أعرفه\".\nوقد نقله عنه المناوي، وأتبعه بقوله:\n\"فقال السخاوي: فيه إسماعيل بن يحيى التيمي، ضعيف\"!\nوأنا أستبعد جدًا أن يكون عند الطبراني من طريق إسماعيل هذا، ثم يخفى حاله على الهيثمي، أو يغض الطرف عنه فلا يعله به؛ وهو كذاب كما سبق، وإنما يعله بمن لم يعرفه! هذا أبعد ما يكون عن أهل العلم.\nويؤيده إخراج الضياء إياه في \"الأحاديث المختارة\"، فهل يعقل أن يكون في إسناده هذا الكذاب؟!\nفالذي يغلب على الظن: أن السخاوي لم تكن عبارته محررة في الكلام على الحديث واختلاف ألفاظه، فاغتر المناوي بظاهر كلامه؛ فقد قال السخاوي - تحت حديث \"المرء مع من أحب\" -:\n\"وفي لفظ آخر عن أبي قرصافة: \"من أحب قومًا ووالاهم؛ حشره الله فيهم\".\nوفي آخر عن جابر: \"من أحب قومًا على أعمالهم؛ حشر معهم يوم القيامة\". وفي لفظ: \"حشر في زمرتهم\". وفي سنده إسماعيل بن يحيى التيمي؛ ضعيف\".\nأقول: ففهم المناوي - والله أعلم - من قول السخاوي:","vol":"10","page":38},{"text":"\"وفي سنده\"؛ أنه يعني الحديث بجميع ألفاظه المذكورة! والظاهر أنه يعني حديث جابر وحده. والله أعلم.\nوأما حديث: \"المرء مع من أحب\"؛ فهو متفق عليه من حديث أنس بن مالك، وهو مخرج في \"الروض النضير\" (١٠٤،١٠٦،٣٦٠،٣٦١،٣٧٠،١٠٢٨)، و\"تخريج فقه السيرة\" (٢١٤) .\n<span data-type=\"title\" id=toc-4552>٤٥٣٧ </span>- (من أحسن الصلاة حيث يراه الناس، وأساء حين يخلو؛ فتلك استهانة يستهين بها ربه) .\nضعيف\nرواه عبد الرزاق في \"المصنف\" (٢/ ٣٦٩-٣٧٠)، وأبو يعلى في \"مسنده\" (٣/ ١٢٦٩)، والجرجاني في \"الفوائد\" (١٥٨/ ١)، وأبو محمد الضراب في \"ذم الرياء في الأعمال\" (٢٧٩/ ١)، والبيهقي في \"السنن\" (٢/ ٢٩٠) عن إبراهيم الهجري عن أبي الأحوص عن عبد الله بن مسعود مرفوعًا.\nثم رواه أبو محمد (١/ ٢٨٠-٢٨١) من طريق أخرى عن إبراهيم به موقوفًا. قال المنذري في \"الترغيب\" (١/ ٣٣):\n\"الموقوف أشبه\".\nقلت: وهو ضعيف موقوفًا ومرفوعًا؛ فإن مداره على إبراهيم بن مسلم الهجري؛ وهو ضعيف.\nثم وجدت له متابعًا: أخرجه أبو القاسم الحسيني في \"الأمالي\" (١١/ ١) عن عبد الله بن محمد بن المغيرة قال: حدثنا سفيان عن عطاء بن السائب عن أبي البختري عن أبي الأحوص به.","vol":"10","page":39},{"text":"لكن عبد الله بن محمد بن المغيرة - وهو الكوفي نزيل مصر - شديد الضعف؛ قال ابن يونس:\n\"منكر الحديث\". وقال ابن عدي:\n\"عامة ما يرويه لا يتابع عليه\".\nوساق له الذهبي عدة أحايث مما أنكر عليه، ثم قال:\n\"قلت: وهذه موضوعات\".\nوالحديث؛ أورده ابن كثير في \"تفسيره\" بسند أبي يعلى، وسكت عنه، فتوهم الشيخ الرفاعي (٢/ ٦٠١) أن ذلك تصحيح منه للحديث، فذكره في \"مختصره\"! وليته سكت إذ أورده كما فعل بلديه (٢/ ٤٤١) ! إذن لكان الخطأ أيسر، فكيف به وقد صرح بتصحيحه في \"فهرسه\"؟! فإلى الله المشتكى من هذا الزمان ومدعي العلم فيه!!\n<span data-type=\"title\" id=toc-4553>٤٥٣٨ </span>- (من أحيا سنتي فقد أحبني، ومن أحبني كان معي في الجنة) .\nضعيف\nروي من حديث أنس، وله عنه طرق:\nالأولى: عن ابن لأنس بن مالك - واختلف في اسمه -، فقال بقية: عن عاصم بن سعيد: حدثني ابن لأنس بن مالك عن أبيه مرفوعًا به.\nأخرجه أبو عبد الله الرازي في \"مشيخته\" (٣/ ١)، وابن بطة في \"الإبانة\" (١/ ١٣١/ ١)، وأبو محمد الجوهري في \"مجلسان من الأمالي\" (٦٦/ ٢)، واللالكائي في \"شرح السنة\" (١/ ١٠/ ٢)، والهروي في \"ذم الكلام\" (٤/ ٨٢/ ٢) عن بقية به.","vol":"10","page":40},{"text":"إلا أن بعضهم قال: حدثني معبد بن خالد عن أنس.\nوأخرجه العقيلي في \"الضعفاء\" (ص ١١٤) عن بقية عن عاصم قال: حدثني سعيد بن خالد عن خالد بن أنس عن أنس. ثم قال:\n\"لا يتابع عليه. وخالد بن أنس لا يعرف. وعاصم بن سعيد مجهول أيضًا\". وقال:\n\"وفي هذا الباب أسانيد لينة من غير هذا الوجه\".\nثم رواه (٣٢٧) من طريق نعيم بن حماد: حدثنا بقية عن عياض بن سعيد المازني قال: حدثني سعيد بن خالد بن أنس بن مالك عن أنس بن مالك به. وقال:\n\"عياض مجهول، حديثه غير محفوظ، وقد روي بإسناد أصلح من هذا من غير هذا الوجه\".\nقلت: ولعله يعني الطريق التالية عن ابن جدعان.\nوبالجملة؛ فهذه الطريق الأولى مدارها على بقية، وهو مدلس، وقد عنعنه في كل الطرق عنه. ثم هو - إلى ذلك - اضطرب في إسناده على وجوه:\nفهو تارة يسمي شيخه عاصمًا، وتارة عياضًا.\nوتارة لا يسمي ابن أنس، وتارة يسميه. وإذا سماه؛ فتارة يسميه معبد ًا، وتارة سعيدًا.\nالثانية: عن علي بن زيد بن جدعان عن سعيد بن المسيب عن أنس مرفوعًا في حديث طويل له.","vol":"10","page":41},{"text":"أخرجه ابن نصر في \"الصلاة\" (١٦٠/ ١)، والطبراني في \"الأوسط\" (٣٩/ ١- ترتبيه)، ومن طريقه الهروي.\nقلت: وابن جدعان ضعيف.\nالثالثة: عن يحيى بن عنبسة: حدثنا حميد الطويل عن أنس.\nأخرجه الهروي أيضًا.\nويحيى بن عنبسة دجال وضاع؛ كما قال ابن حبان والدارقطني.\nالرابعة: عن العلاء أبي محمد الثقفي عنه.\nأخرجه الهروي.\nوالعلاء هذا: هو ابن زيد - ويقال: زيدل -؛ متروك، ورماه أبو الوليد بالكذب.\nالخامسة: عن أحمد بن محمد بن غالب - غلام خليل -: حدثنا دينار، عنه. أخرجه عفيف الدين في \"فضل العلم\" (١٢٤/ ٢) .\nقلت: ودينار هذا هو أبو مكيس الحبشي؛ قال الذهبي:\n\"ذاك التالف المتهم. قال ابن حبان: يروي عن أنس أشياء موضوعة\".\nوغلام خليل من الوضاعين المشهورين.\n<span data-type=\"title\" id=toc-4554>٤٥٣٩ </span>- (من أخاف مؤمنًا؛ كان حقًا على الله أن لا يؤمنه من أفزاع يوم القيامة) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٤١٢) عن محمد بن حفص الوصابي عن محمد بن حمير عن سلمة (كذا) عن سلمة بن العيار عن عاصم ابن محمد عن زيد بن عبد الله بن عمر عن أبيه عن عبد الله بن عمر مرفوعًا. وقال:","vol":"10","page":42},{"text":"\"لم يروه عن سلمة إلا محمد بن حمير\".\nقلت: هو ثقة.\nلكن الراوي عنه محمد بن حفص الوصابي ضعيف؛ كما قال ابن منده. وقال ابن أبي حاتم:\n\"أردت السماع منه؛ فقيل لي:ليس يصدق، فتركته\". وقال ابن حبان في \"الثقات\":\n\"يغرب\".\nوسلمة شيخ ابن حمير؛ لم أعرفه! ويغلب على ظني أنه محرف من: (سليمان)؛ وهو ابن سليم الكناني الكلبي أبو سلمة الشامي.\nأو لعله سقط من الأصل: (أبي) أداة الكنية، فالصواب: \"عن أبي سلمة\"؛ ولعل هذا هو الأرجح، وهو ثقة. والله أعلم.\nوالحديث؛ قال الهيثمي في \"مجمع الزوائد\" (٦/ ٢٥٤):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه محمد بن حفص الوصابي، وهو ضعيف\".\nوقد روي الحديث عن ابن عمرو بنحوه، وسبق تخريجه برقم (٢٢٧٩) .\n<span data-type=\"title\" id=toc-4555>٤٥٤٠ </span>- (من أخذ بسنتي فهو مني، ومن رغب عن سنتي فليس مني) .\nضعيف جدًا\nرواه أبو جعفر الرزاز البختري في \"جزء من الأمالي\" (١٩٨/ ٢-٩٩/ ١)، وعبد الغني المقدسي في \"السنن\" (٦٣/ ٢) عن جويبر عن طلحة بن السحاح قال:","vol":"10","page":43},{"text":"كتب عبيد الله بن معمر القرشي إلى عبد الله بن عمر وهو أمير فارس على جند: إنا قد استقررنا ولا نخاف عدونا، وقد أتى علينا سبع سنين، وقد ولدنا الأولاد؛ فكم صلاتنا؟ فكتب إليه عبد الله: إن صلاتكم ركعتين، فأعاد عليه الكتاب، فكتب إليه ابن عمر: إن صلاتكم ركعتين. فأعاد إليه الكتاب؟ فكتب إليه ابن عمر: إني كتبت إليك بسنة رسول الله - ﷺ -، فسمعته يقول ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته جويبر - وهو ابن سعيد -؛ قال الذهبي في \"المغني\":\n\"قال الدارقطني وغيره: متروك\". وقال الحافظ:\n\"ضعيف جدًا\".\nوطلحة بن السحاح؛ قال الجورقاني:\n\"لا يعرف\".\nوعبيد الله بن معمر القرشي؛ لم أعرفه.\n<span data-type=\"title\" id=toc-4556>٤٥٤١ </span>- (من ازداد علمًا ولم يزدد هدىً؛ لم يزدد من الله إلا بعدًا) .\nضعيف جدًا\nرواه أبو سعد عبد الرحمن بن حمدان البصري في \"جزء من الأمالي\" (١٤٨): أخبرنا أبو بكر عمر بن إبراهيم بن مردويه الكرجي: خبرنا أبو سعيد أبان بن جعفر النجيرمي: خبرنا أحمد بن سعيد الثقفي: خبرنا سفيان ابن عيينة عن إبراهيم بن ميسرة عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبان هذا؛ قال الذهبي في \"ذيل الضعفاء\":\n\"كذاب، كان بالبصرة\".","vol":"10","page":44},{"text":"وأفاد الحافظ في \"اللسان\" أن (أبان) مصحف، وأن الصواب (أباء) بهمزة لا بنون. وقد أورده كذلك الذهبي نفسه في \"الميزان\"، وقال:\n\"تالف متأخر\".\nوضبطه ابن ماكولا بتشديد الباء مقصورًا، وقال:\n\"وذكره الخطيب بالتخفيف، ووهم في ذلك\".\nوأحمد بن سعيد الثقفي مجهول.\nوالحديث؛ أورده السيوطي في \"الجامع\" من رواية الديلمي عن علي. وأفاد المناوي أن الحافظ العراقي قال:\n\"سنده ضعيف\"!\nوهذا فيه تساهل؛ فإن حقه أن يقال: \"ضعيف جدًا\"؛ لأن فيه موسى بن إبراهيم؛ قال الدارقطني:\n\"متروك\".\nوكذبه يحيى كما في \"الميزان\"، وساق له حديثين، قال:\n\"إنهما من بلاياه\"!\n<span data-type=\"title\" id=toc-4557>٤٥٤٢ </span>- (من استجد ثوبًا فقال حين بلغ ترقوته: الحمد لله الذي كساني ما أواري به عورتي، وأتجمل به في حياتي، ثم عمد إلى الثوب الذي أخلق، فتصدق به؛ كان في ذمة الله، وفي جوار الله، وفي كنف الله حيًا وميتًا) .\nضعيف\nرواه أحمد (١/ ٤٤)، وأبو بكر بن النقور في \"الجزء الأول من الفوائد\"","vol":"10","page":45},{"text":"عن أصبغ: حدثنا أبو العلاء الشامي قال:\nلبس أبو أمامة ثوبًا جديدًا، فلما بلغ ترقوته قال: الحمد لله ... ثم قال: سمعت عمر بن الخطاب يقول ... فذكره مرفوعًا. وقال ابن النقور:\n\"أصبغ بن زيد الجهني الوراق؛ كان من أهل واسط، يكتب المصاحف، مات سنة تسع وخمسين ومئة، عن أبي العلاء الشامي؛ وهو مجهول، ويقال: إن هذا الحديث غير ثابت\".\nثم رواه من طريق عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة:\nأن عمر بن الخطاب دعا بثياب له جدد فلبسها، فلا أحسبها بلغت تراقيه حتى قال: الحمد لله ... فذكر الحديث بتمامه مرفوعًا نحوه.\nقلت: وهذا إسناد ضعيف جدًا؛ عبيد الله بن زحر، وعلي بن يزيد الألهاني؛ ضعيفان، وأحدهما أشد ضعفًا من الآخر.\nوأبو العلاء مجهول؛ كما قال ابن النقور.\nوأصبغ صدوق.\n<span data-type=\"title\" id=toc-4558>٤٥٤٣ </span>- (من استحل بدرهم؛ فقد استحل. يعني: النكاح) .\nضعيف\nأخرجه ابن أبي شيبة في \"المصنف\" (٤/ ١٨٦)، وأبو يعلى (٢/ ٢٤١-٢٤٢)، والبيهقي (٧/ ٢٣٨) عن وكيع: حدثنا يحيى بن عبد الرحمن ابن أبي لبيبة عن أبيه عن جده مرفوعًا.\nولم يقل ابن أبي شيبة: عن أبيه.","vol":"10","page":46},{"text":"قلت: وهذا إسناد ضعيف؛ يحيى هذا؛ قال ابن معين:\n\"ليس بشيء\". وقال أبو حاتم:\n\"ليس بقوي\".\nوأبوه عبد الرحمن بن أبي لبيبة، وجده أبو لبيبة؛ لم أجد من ترجمهما.\nوكأنه لذلك قال الطحاوي في \"أحكام القرآن\":\n\"هذا الإسناد لا يقطع به أهل الرواية\".\nذكره ابن التركماني.\nثم تبينت أنه يحيى بن محمد بن عبد الرحمن بن أبي لبيبة - ويقال: (ابن لبيبة) -؛ ينسب تارة إلى جده الأدنى، وتارة إلى جده الأعلى، في بحث أجريته في حديث آخر ليحيى هذا؛ سيأتي في المجلد الثالث عشر برقم (٦٣٥٤) .\n<span data-type=\"title\" id=toc-4559>٤٥٤٤ </span>- (من استطاب بثلاثة أحجار ليس فيهن رجيع؛ كن له طهورًا) .\nضعيف بهذا اللفظ\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٨٦/ ١-٢) عن إسماعيل بن عياش عن هشام بن عروة عن أبيه عن عمارة بن خزيمة عن أبيه خزيمة بن ثابت مرفوعًا به.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ إلا أن إسماعيل بن عياش ضعيف في روايته عن الحجازيين، وهذه منها.\nوقد أخرجه الطبراني وغيره من طرق أخرى عن هشام بن عروة به، دون قوله:","vol":"10","page":47},{"text":"\"كن له طهورًا\"؛ بلفظ:\n\"الاستطابة (وفي رواية: الاستنجاء) بثلاثة أحجار ليس فيهن رجيع\".\nوهو الصحيح، وهو مخرج في \"صحيح أبي داود\" (٣١) .\n<span data-type=\"title\" id=toc-4560>٤٥٤٥ </span>- (من استعمل رجلًا على عصابة، وفي تلك العصابة من هو أرضى لله منه؛ فقد خان الله ورسوله، وخان جماعة المسلمين) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٩٠) و(١/ ٢٤٨ - ط)، وابن أبي عاصم في \"السنة\" (٢/ ١٢٦/ ١٤٦٢)، وابن عدي (٩٥/ ١) و(٢/ ٣٥٢ - ط) عن حسين ابن قيس عن عكرمة عن ابن عباس مرفوعًا. وقال العقيلي:\n\"لا يتابع عليه، ولا يعرف إلا به، ويروى من كلام عمر بن الخطاب\".\nوروى عن أحمد أنه قال في حسين هذا:\n\"متروك الحديث، ضعيف الحديث\". وعن ابن معين:\n\"ليس بشيء\". وقال الحافظ في \"التقريب\":\n\"متروك\". وقال الذهبي في \"المغني\":\n\"ضعفوه، لقبه حنش\".\nومن طريقه: أخرجه الحاكم (٤/ ٩٢-٩٣) . وقال:\n\"صحيح الإسناد\"!\nوسقط الحديث من \"تلخيص الذهبي\"؛ فلم ندر موقفه من هذا التصحيح، وإن كان خطأ بينًا. ولذلك تعقبه المنذري بقوله في \"الترغيب\" (٣/ ١٤٢):\n\"حسين هذا: هو حنش، واه\".","vol":"10","page":48},{"text":"ثم رأيت في تعليق الشيخ الفاضل سعد آل حميد على \"مختصر استدراك الذهبي\" (٥/ ٢٥١١):\n\"هذا الحديث بكامله ليس في \"التلخيص\" المطبوع. وفي المخطوط قال: \"قلت: حسين ضعيف ... \".\nوتعقبه في حديث آخر بقوله:\n\"قال الدارقطني: متروك\"، وسيأتي برقم (٦٦٥٢) .\nوقد وجدت له طريقًا آخر: يرويه ابن لهيعة: حدثنا يزيد بن أبي حبيب عن عكرمة به.\nأخرجه البيهقي (١٠/ ١١٨) .\nقلت: فهذه متابعة قوية لحسين بن قيس، ترد قول العقيلي المتقدم: أنه لا يتابع عليه.\nلكن ابن لهيعة سيىء الحفظ، فلعله لذلك نفى المتابعة! ولكن ذلك ينافي المعهود منهم من إثبات المتابعة، ولو كان في الطريق إليها ضعف.\nوتابعه أبو محمد الجزري - وهو حمزة النصيبي - عن عمرو بن دينار عن ابن عباس به.\nأخرجه الطبراني في \"الكبير\" (٣/ ١١٤/ ١) .\nوحمزة هذا: هو ابن حمزة الجعفي؛ متروك؛ كما في \"التقريب\".\nوقد روي أتم منه من حديث حذيفة، وسيأتي برقم (٧١٤٦) .","vol":"10","page":49},{"text":"<span data-type=\"title\" id=toc-4561>٤٥٤٦ </span>- (من استغفر في دبر كل صلاة ثلاث مرات فقال: أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه؛ غفر له ذنوبه وإن كان قد فر من الزحف) (١) .\nضعيف جدًا\nرواه ابن السني (١٣٤)، وابن عدي (٨٩/ ١) قالا: أخبرنا أبو يعلى (٢): حدثنا عمرو بن الحصين: حدثنا سعيد بن راشد عن الحسن بن ذكوان عن أبي إسحاق عن البراء مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ سعيد بن راشد، وعمرو بن الحصين؛ متروكان.\nنعم؛ قد صح الحديث بنحوه عن ابن مسعود وغيره؛ دون قوله:\n\" ... في دبر كل صلاة\". ولذلك خرجته في \"الصحيحة\" (٢٧٢٧) .\nومن جهالات مدعي العلم والتتلمذ على الشيوخ: أنه قوى حديث الترجمة بحديث زيد مثل حديث ابن مسعود المشار إليه؛ غير عارف أنه شاهد قاصر، ليس فيه ما في المشهود له من الاستغفار دبر الصلاةت. انظر ما أسماه بـ \"صحيح صفة صلاة النبي - ﷺ -..\"، مما يذكرنا بقوله - ﷺ -:\n\"يسمونها بغير اسمها\"؛ لأنها في الحقيقة: صلاة الشافعية!\nوالحديث؛ أخرجه الطبراني في \"المعجم الأوسط\" (٢/ ١٨٩/ ٢/ ٧٨٩٨ - بترقيمي و٨/ ٣٦٠/ ٧٧٣٤ - ط)، و\"المعجم الصغير\" أيضًا من طريق أخرى عن أبي إسحاق به.\nوفيه راويان؛ أحدهما لا يعرف.\nوالآخر؛ قال البخاري فيه:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" راجع (ع)، \" الجامع \" \". (الناشر) .\n(٢) كتب الشيخ - ﵀ - فوقه: \" ليس في نسختنا من \" مسنده \" \". (الناشر) .","vol":"10","page":50},{"text":"\"فيه نظر\". وقال أبو حاتم:\n\"منكر الحديث\".\nوقد تكلمت عليه في \"الروض النضير\" (١٦١) .\n<span data-type=\"title\" id=toc-4562>٤٥٤٧ </span>- (من استغفر الله ﷿ في كل يوم سبعين مرة؛ لم يكتب في يومه من الغافلين. ومن استغفر الله ﷿ في كل ليلة سبعين مرة؛ لم يكتب في ليلته من الغافلين) .\nضعيف جدًا\nأخرجه ابن السني (٣٦٠) عن أحمد بن الحارث الواقدي (كذا ولعله: الغنوي): حدثتنا ساكنة بنت الجعد الغنوية قالت: سمعت أم عقيل الغنوية تقول: سمعت عائشة أم المؤمنين ﵂ تقول ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أحمد بن الحارث هذا - وهو الغساني، ويعرف بالغنوي -؛ فإنه متروك، وقد مضت ترجمته تحت الحديث (١٥٢) .\nواللتان فوقه؛ لم أجد من ترجمهما (١) .\n_________\n(١) ساكنة لها ترجمة في \" تكملة الإكمال \" (٣ / ١١٤) لمحمد عبد الغني. (الناشر)","vol":"10","page":51},{"text":"<span data-type=\"title\" id=toc-4563>٤٥٤٨ </span>- (من استلحق شيئًا ليس منه؛ حته الله حت الورق) .\nضعيف\nرواه الهيثم بن كليب في \"مسنده\" (٢١/ ٢)، وعنه الضياء (١/ ٣٢٢): حدثنا شعيب بن الليث: أخبرنا ابن كاسب - إملاءً -: أخبرنا عبد الله بن عبد الله: أنبأنا يعقوب بن عبد الله بن جعدة بن هبيرة قال:\nقلت: لسعيد بن المسيب: إن ههنا رجلًا جميلًا يزعم أنه من قومك. فقال: أمعروف هو؟ فقلت: لا. قال: سمعت سعدًا يقول: سمعت رسول الله - ﷺ - يقول ... فذكره.","vol":"10","page":51},{"text":"قلت: وهذا إسناد ضعيف؛ يعقوب بن عبد الله بن جعدة بن هبيرة؛ أورده ابن أبي حاتم في \"الجرح والتعديل\" (٤/ ٢/ ٢٠٩) من رواية عثمان بن عبد الرحمن الحراني أيضًا عنه؛ لم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال.\nوعبد الله بن عبد الله - وهو الأموي - لين الحديث؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4564>٤٥٤٩ </span>- (من استمع إلى قينة؛ صب في أذنيه الآنك يوم القيامة) .\nباطل\nرواه ابن عساكر في \"تاريخ دمشق\" - كما في \"الجامع الصغير\" - عن أنس. ولم يتكلم المناوي عليه بشيء، وكأنه لم يقف على إسناده، وكذلك أنا لم أقف عليه حتى الآن.\nثم راجعت له ترجمة محمد بن المنكدر أحد رواته - كما يأتي - في \"تاريخ دمشق\" لابن عساكر، وهي حافلة (١٦/ ١٨-٣٤)؛ فلم أره فيها.\nلكن في \"المنتخب\" لابن قدامة (١٠/ ١٩٧/ ١): أن أبا عبد الله سئل عن حديث ابن المبارك عن مالك عن ابن المنكدر عن أنس مرفوعًا ... فذكره، وقيل له: رواه رجل بحلب، وأحسنوا الثناء عليه؟ فقال: هذا باطل.\nقلت: وفيه إشارة قوية إلى أن علة الحديث: الرجل الحلبي الذي لم يسم.\nولعله اختلط عليه بحديث آخر؛ هو قوله - ﷺ -:\n\"من استمع إلى حديث قوم وهم له كارهون؛ صب في أذنه الآنك يوم القيامة\".\nأخرجه البخاري وغيره، وهو مخرج في \"غاية المرام\" (٤٢٢) .\nومما تقدم؛ تعلم خطأ ما نقله ابن حجر الهيتمي في \"كف الرعاع\" (ص ٢٧) عن بعض فقهاء الشافعية: أن الحديث صحيح!","vol":"10","page":52},{"text":"<span data-type=\"title\" id=toc-4565>٤٥٥٠ </span>- (من اشتاق إلى الجنة؛ سابق إلى الخيرات. ومن أشفق من النار؛ لها عن الشهوات. ومن ترقب الموت؛ صبر عن اللذات. ومن زهد في الدنيا؛ هانت عليه المصيبات) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ١٠)، والخطيب في \"التاريخ\" (٦/ ٣٠١)، وتمام في \"الفوائد\" (ج١ رقم ٤١)، وأبو القاسم الحلبي في \"حديثه\" (٢/ ١)، وأبو عبد الله الرازي في \"المشيخة\" (١٦٧/ ١)، والقضاعي في \"مسنده\" (٢٨/ ٢)، وأبو الحسين الأبنوسي في \"الفوائد\" (٢٦/ ١-٢)، والشيخ علي العبد ي في \"جزئه\" (١٥٦/ ٢)، وأبو القاسم بن عساكر في \"التاريخ\" (٤/ ٣٢٩/ ١ و٨/ ٣٣٢/ ٢)، وابنه القاسم في \"تعزية المسلم\" (٢/ ٢١٧/ ١)، وأبوه أيضًا (٤/ ٢١٠/ ٢)، والرافعي في \"تاريخ قزوين\" (١/ ٤٨٥) من طرق عن أبي إسحاق عن الحارث عن علي مرفوعًا به.\nومنهم من لم يذكر أبا إسحاق في إسناده.\nقلت: وهو إسناد ضعيف جدًا؛ الحارث: هو الأعور؛ وهو ضعيف متهم.\nووجدت له طريقًا آخر: يرويه سعد بن سعيد: حدثنا سفيان الثوري عن إسماعيل بن مسلم عن الحسن عن علي مرفوعًا به.\nأخرجه ابن عدي (ق ١٧٤/ ٢)، والسهمي في \"تاريخ جرجان\" (١٧٧) وقال ابن عدي:\n\"سعد بن سعيد الجرجاني كان رجلًا صالحًا، حدث عن الثوري وغيره بما لا يتابع عليه، ولم يكن ذلك عن تعمد منه، بل لغفلة كانت تدخل عليه، وهكذا الصالحون\".","vol":"10","page":53},{"text":"قلت: وقد مضى له حديث موضوع برقم (٢٤١٦)، وسيأتي له آخر برقم (٦٥٨٨) بلفظ:\n\"قال الله: أيها الشاب ... \".\n<span data-type=\"title\" id=toc-4566>٤٥٥١ </span>- (من أصيب بمصيبة، فذكر مصيبته، فأحدث استرجاعًا - وإن تقادم عهدها -؛ كتب الله له من الأجر مثله يوم أصيب) .\nضعيف جدًا\nرواه ابن ماجه (١٦٠٠)، ومن طريقه محمد بن طولون في \"الأربعين\" (٢٧/ ٢)، والدولابي (٢/ ١٢٨) وفي \"الذرية الطاهرة\" (١٤/ ٢) عن هشام ابن زياد عن أبيه (١) عن فاطمة بنت الحسين عن أبيها مرفوعًا. وقال ابن طولون:\n\"انفرد به ابن ماجه. ومن طريقه: أخرجه الحافظ تقي الدين بن فهد في \"عمدة المنتحل وبلغة المرتحل\"، ولم يتكلم عليه، فسألت عنه شيخنا الجمال بن المبرد فقال: حديث حسن غريب، وكأنه قال بتحسينه تبعًا لما اختاره البغوي في \"مصابيحه\" من أن الحسان ما رواه أصحاب \"السنن\". وهو مردود؛ إذ بها غير الحسن؛ ومنه هذا؛ فإن في سنده هشام بن زياد؛ ضعفه أحمد وابن معين وأبو زرعة وغيرهم؛ اللهم! إلا أن يدعى أنه حسن باعتبار الشواهد. والله أعلم\"!\nقلت: ولا أعلم له شاهدًا بهذا اللفظ أو المعنى، فالحديث ضعيف جدًا؛ لأن هشام بن زياد - وهو أبو المقدام - متروك؛ كما قال الحافظ في \"التقريب\".\nوقد أخرجه أحمد (١/ ٢٠١)، وأبو يعلى (١٢/ ١٤٨-١٤٩)، ومن طريقه ابن السني في \"عمل اليوم والليلة\" (٥٥٣)، وكذا ابن عساكر في \"تاريخ دمشق\"\n_________\n(١) وقع في رواية ابن ماجه: (عن أمِّه)؛ وكذا في رواية أحمد الآتي ذكرها قريبًا. (الناشر)","vol":"10","page":54},{"text":"(٥/ ١٢)، والطبراني في \"المعجم الأوسط\" (١/ ١٥٦/ ١/ ٢٩٢٣) كلهم من طريق هشام بن زياد به إلا أن أحمد قال في روايته:\nهشام بن أبي هشام ... وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد، تفرد به هشام أبو المقدام\".\nوهذا يؤكد أنه المتروك. أقول هذا؛ لأن هناك هشام بن أبي هشام الحنفي، روى عن زيد العمي. وعنه معمر بن بكار السعدي، وهذا وشيخه هشام هذا مجهولان كما في \"الجرح\".\nوكنت توهمت من كلام الحافظ في \"التعجيل\" أن هذا هو راوي هذا الحديث! والآن تبينت أنه أبو المقدام: (ربنا لا تؤاخذنا إن نسينا أو أخطأنا) .\nولفظ الحديث عند أحمد، والآخرين المذكورين معه:\n\"ما من مسلم ولا مسلمة تصيبه مصيبة ... \" والباقي نحوه. وقال الهيثمي في \"مجمعه\" (٢/ ٣٣١):\n\"رواه الطبراني في \"الأوسط\"، وفيه هشام بن زياد أبو المقدام، وهو ضعيف\".\nثم رأيت الحديث قد أخرجه البخاري في \"التاريخ\" (١/ ١/ ٣٢١-٣٢٢)، والعقيلي في \"الضعفاء\" (١/ ٦٤) من طريق إبراهيم بن محمد الثقفي عن هشام ابن أبي هشام عن أمه عن عائشة مرفوعًا. وقال البخاري:\n\"وهشام هذا: هو أبو المقدام، لم يصح حديثه\".\nقلت: وإبراهيم هذا؛ لا يعرف إلا في هذا الحديث من رواية سعيد بن أبي أيوب عنه. ولذلك قال ابن أبي حاتم (١/ ١٢٧) عن أبيه:","vol":"10","page":55},{"text":"\"هو مجهول\".\nوأما ابن حبان؛ فذكره في \"الثقات\" (٦/ ١٠) !\nقلت: ومخالفته للثقات الذين رووه عن هشام.. عن الحسين ﵁، فجعله هو عن عائشة.\nوثمة مخالفة أخرى، وهي أنه أسقط الواسطة بين عائشة وهشام في رواية له عند البخاري والعقيلي، وهي أمه.\nولولا أن الثقات المشار إليهم اختلفوا على هشام أيضًا، فقال بعضهم: \"عن أبيه\"، وبعضهم: \"عن أمه\"؛ لولا هذا لقلت: إن قوله هو: \"عن أمه\" اختلاف ثالث.\nوكل من الأب والأم مجهول؛ لذلك لم أر من الفائدة تسويد الورقة في سبيل محاولة المراجحة بينهما!\n(تنبيه): لقد زعم المعلق على \"مسند أبي يعلى\" أنه يشهد للحديث: حديث أم سلمة - عند مسلم وغيره، يعني: بلفظ -:\n\"ما من مسلم تصيبه مصيبة، فيقول ما أمره الله: (إنا لله وإن إليه راجعون)، اللهم! أجرني في مصيبني، وأخلف لي خيرًا منها؛ إلا أخلف الله له خيرًا منها\"!!\nقلت: واعتبار هذا شاهدًا لحديث الترجمة: من قلة الفقه؛ لأن هذا في فضل الاسترجاع، وذاك في فضل إحداث الاسترجاع، وشتان ما بينهما!\nوأيضًا؛ فهذا في الدعاء والإخلاف، وذاك في الإحداث والأجر!!\nوحديث أم سلمة مخرج في \"أحكام الجنائز\" (ص ٢٣) .","vol":"10","page":56},{"text":"<span data-type=\"title\" id=toc-4567>٤٥٥٢ </span>- (من أصيب في جسده بشيء فتركه لله؛ كان كفارة له) .\nضعيف\nرواه أحمد (٥/ ٤١٢)، وابن عساكر (١٦/ ١٣٧/ ٢) عن مجالد عن عامر عن المحرر بن أبي هريرة عن رجل من الأنصار مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مجالد: هو ابن سعيد، وليس بالقوي.","vol":"10","page":57},{"text":"<span data-type=\"title\" id=toc-4568>٤٥٥٣ </span>- (من أطاع الله فقد ذكر الله، وإن قلت صلاته وصيامه وتلاوته للقرآن. ومن عصى الله فقد نسي الله، وإن كثرت صلاته وصيامه وتلاوته للقرآن) .\nضعيف\nأخرجه نعيم بن حماد في \"زوائد الزهد - لابن المبارك\" (٧٠): أنبأنا سعيد بن أبي أيوب قال: أخبرنا أبو هانىء الخولاني أنه سمع خالد بن أبي عمران يقول: قال رسول الله - ﷺ - ... فذكره.\nوتابعه (١) سعيد بن منصور: حدثنا عبد الله بن المبارك - عن سعيد به.\nأخرجه البيهقي في \"شعب الإيمان\" (٦٨٧) .\nقلت: وعزاه السيوطي في \"الجامع\" للطبراني في \"الكبير\" عن واقد. فقال المناوي:\n\"يحتمل أنه ابن عمرو بن سعد بن معاذ الأنصاري؛ تابعي ثقة؛ فليحرر. قال الهيثمي: وفيه الهيثم بن جماز، وهو متروك. اهـ. وبه يعرف ما في رمز المصنف لحسنه\".\n_________\n(١) المتابع هو ابن المبارك، من طريق سعيد بن منصور - عنه -. (الناشر)","vol":"10","page":57},{"text":"وأقول: الاحتمال الذي ذكره غير وارد؛ لأن الصواب أن الحديث من رواية واقد مولى رسول الله - ﷺ -.\nكذلك رواه ابن منده في \"المعرفة\" (٢/ ٢١٠/ ١ و٢٦٧/ ٢) من طريق الهيثم بن جماز عن الحارث بن غسان عن زاذان عنه.\nوالحارث هذا مجهول.\n<span data-type=\"title\" id=toc-4569>٤٥٥٤ </span>- (من أطعم مسلمًا جائعًا؛ أطعمه الله من ثمار الجنة) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٨/ ١٣٤) وفي \"أخبار أصبهان\" (٢/ ٢٦٧- ٢٦٨) عن خالد بن يزيد: حدثنا فضيل بن عياض عن أبي هارون العبد ي عن أبي سعيد الخدري مرفوعًا. وقال:\n\"غريب من حديث الفضيل وأبي هارون، تفرد به خالد\".\nقلت: ولم أعرف من هو؟\nوأبو هارون العبد ي - واسمه عمارة بن جوين - متروك.\nوأخرجه الطبراني في \"الكبير\" (١) عن سلمان مرفوعًا بلفظ:\n\"من أطعم مريضًا شهوته؛ أطعمه ... \". قال المناوي:\n\"وفيه عبد الرحمن بن حماد، قال أبو حاتم: منكر الحديث. ذكره الهيثمي وأعاده في موضع آخر، وقال: فيه أبو خالد عمرو بن خالد، وهو كذاب متروك\".\nثم رأيت للحديث طريقًا أخرى عن أبي سعيد مرفوعًا به، وزاد:\n\"ومن سقى مؤمنًا على ظمأ؛ سقاه الله من الرحيق المختوم يوم القيامة، ومن كسا مؤمنًا عاريًا؛ كساه الله من خضر الجنة\".\n_________\n(١) برقم (٦١٠٧) . (الناشر)","vol":"10","page":58},{"text":"أخرجه ابن شاهين في \"الترغيب\" (٣٠٥/ ٢) عن عبد الوهاب: حدثنا هشام بن حسان عن الجارود عن عطية عنه.\nقلت: وهذا إسناد ضعيف؛ عطية: هو العوفي؛ ضعيف مدلس.\nوالجارود لم أعرفه.\nومن دونه ثقات.\nوعبد الوهاب: هو ابن عطاء.\n<span data-type=\"title\" id=toc-4570>٤٥٥٥ </span>- (من أعان مجاهدًا في سبيل الله، أو غارمًا في عسرته، أو مكاتبًا في رقبته؛ أظله الله في ظله يوم لا ظل إلا ظله) .\nضعيف\nرواه أحمد في \"المسند\" (٣/ ٤٨٧)، وابن أبي شيبة (٧/ ١٥٩/ ١)، وعبد بن حميد في \"المنتخب من المسند\" (٥٧/ ١) عن عبيد الله بن عمرو وزهير بن محمد عن عبد الله بن محمد بن عقيل عن عبد الله بن سهل بن حنيف عن أبيه مرفوعًا.\nقلت: وهذا سند ضعيف؛ رجاله كلهم ثقات معروفون؛ غير عبد الله بن سهل هذا؛ فقال الهيثمي (٥/ ٢٨٣):\n\"لم أعرفه. وعبد الله بن محمد بن عقيل حديثه حسن\". وقال الحسيني في ترجمته:\n\"ليس بمشهور\". قال الحافظ في \"التعجيل\":\n\"قلت: صحح حديثه الحاكم، ولم أره في \"ثقات ابن حبان\"؛ وهو على شرطه\"!","vol":"10","page":59},{"text":"قلت: ولا يغتر بتصحيح الحاكم المذكور؛ لتساهله في ذلك؛ كما هو به مشهور.\nومما يدلك على ما نقول: أن الحاكم أخرج هذا الحديث نفسه في \"المستدرك\" (٢/ ٢١٧) من طريق عمرو بن ثابت: حدثنا عبد الله بن محمد بن عقيل به. وقال:\n\"صحيح الإسناد\"! فرده الذهبي بقوله:\n\"قلت: بل عمرو رافضي متروك\".\nفمن يصحح لهذا المتروك؛ فبالأحرى أن يصحح لمن هو مجهول!\nأقول هذا؛ لكيلا يسبق لذهن القارىء أن ابن سهل هذا صار ثقة لمجرد تصحيح الحاكم لحديثه.\nوالحقيقة: أنه في عداد المجهولين، وهو علة الحديث، ليس هو عمرًا؛ كما أوهم صنيع الذهبي؛ فقد تابعه ثقتان عند أحمد كما سبق!\nثم رأيته في \"المستدرك\" أيضًا (٢/ ٨٩) من طريق زهير بن محمد عن ابن عقيل؛ أورده شاهدًا للحديث المتقدم:\n\"من أظل رأس غاز ... \".\n<span data-type=\"title\" id=toc-4571>٤٥٥٦ </span>- (من اعتقل رمحًا في سبيل الله؛ عقله الله من الذنوب يوم القيامة) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٠٢) عن بقية بن الوليد عن مسلمة بن علي عن عثمان بن عطاء عن أبيه عن أبي هريرة مرفوعًا. وقال:\n\"غريب من حديث عثمان عن أبيه، لم نكتبه إلا من حديث بقية\".\nقلت: وهو مدلس.","vol":"10","page":60},{"text":"وشيخه مسلمة بن علي - وهو الخشني -؛ متهم بالوضع، كما تقدم في أحاديث (١٤١ و١٤٥ و١٥٠ و١٥١ و٤٧٦) .\nوعثمان بن عطاء - وهو ابن أبي مسلم الخراساني -؛ ضعيف.\nوأبوه مدلس.\n<span data-type=\"title\" id=toc-4572>٤٥٥٧ </span>- (من أفطر يومًا من رمضان، فمات قبل أن يقضيه؛ فعليه بكل يوم مد لمسكين) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١٠/ ٢٤٦) من طريق الطبراني وغيره عن عبثر بن القاسم عن أشعث بن سوار عن محمد عن نافع عن ابن عمر مرفوعًا، وقال:\n\"قال الطبراني: لم يروه عن أشعث إلا عبثر\".\nقلت: وهو ثقة.\nلكن أشعث ضعيف، ولذلك أخرج له مسلم متابعة.\nوقد تابعه شريك عن محمد بن عبد الرحمن بن أبي ليلى عن نافع به؛ إلا أنه قال:\n\"نصف صاع من بر\".\nأخرجه البيهقي (٤/ ٢٥٤) . وقال:\n\"هذا خطأ من وجهين:\nأحدهما: رفعه الحديث إلى النبي - ﷺ -، وإنما هو من قول ابن عمر.","vol":"10","page":61},{"text":"والآخر: قوله: \"نصف صاع\"، وإنما قال ابن عمر: \"مدًا من حنطة\".\nوروي من وجه آخر عن ابن أبي ليلى؛ ليس فيه ذكر الصاع\".\nقلت: ثم ساقه من طريق أخرى عن عبثر به نحوه، بلفظ:\n\"يطعم عنه كل يوم مسكين\"، لم يذكر المد.\nوشريك - وهو ابن عبد الله القاضي - سيىء الحفظ أيضًا.\nفقد قال: إن الحديث يتقوى بمتابعته لأشعث بن سوار؟!\nوالجواب: أن مدار روايتهما على محمد بن أبي ليلى، وهو ضعيف أيضًا؛ لسوء حفظه. وقول أبي نعيم عقب كلامه السابق:\n\"ومحمد الذي يروي عنه أشعث هذا الحديث: محمد بن سيرين. وقيل: محمد بن أبي ليلى\".\nفهذا التمريض ليس في محله؛ لتصريح شريك في روايته بأنه ابن أبي ليلى؛ مع عدم وجود ما ينافيه. فتنبه!\nوقد روى البيهقي من طريق جويرية بن أسماء عن نافع أن عبد الله بن عمر كان يقول:\nمن أفطر في رمضان أيامًا وهو مريض ثم مات قبل أن يقضي؛ فليطعم عنه مكان كل يوم أفطره من تلك الأيام مسكينًا مدًا من حنطة، فإن أدركه رمضان عام قابل قبل أن يصومه، فأطاق صوم الذي أدرك؛ فليطعم عما مضى كل يوم مسكينًا مدًا من حنطة، وليصم الذي استقبل.\nقلت: وسنده صحيح. وقال البيهقي:","vol":"10","page":62},{"text":"\"هذا هو الصحيح، موقوف على ابن عمر. وقد رواه محمد بن عبد الرحمن بن أبي ليلى عن نافع؛ فأخطأ فيه\".\nثم ساقه من طريقه كما تقدم.\nثم روى (٤/ ٢٥٣) عن أبي هريرة موقوفًا نحو حديث ابن عمر الموقوف، ثم قال:\n\"وروى هذا الحديث إبراهيم بن نافع الجلاب عن عمر بن موسى بن وجيه عن الحكم عن مجاهد عن أبي هريرة مرفوعًا. وليس بشيء؛ إبراهيم وعمر متروكان\".\n<span data-type=\"title\" id=toc-4573>٤٥٥٨ </span>- (من أكثر ذكر الله أحبه الله) .\nموضوع\nرواه ابن شاهين في \"الترغيب\" (٢٨٤/ ٢) عن نعيم بن مورع: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ نعيم هذا؛ قال البخاري:\n\"منكر الحديث\". وقال الحاكم، وأبو سعيد النقاش:\n\"روى عن هشام أحاديث موضوعة\".\nومن طريقه: رواه الديلمي؛ كما في \"الجامع الصغير\" و\"شرحه\".","vol":"10","page":63},{"text":"<span data-type=\"title\" id=toc-4574>٤٥٥٩ </span>- (من أكرم أخاه المسلم؛ فإنما يكرم الله ﵎) .\nضعيف\nرواه البغوي في \"حديث عيسى الشاشي\" (١١٢/ ٢)، وأبو الحسن القزويني في \"الأمالي\" (٦/ ١ - مجموع ٢٢)، والخطيب في \"تلخيص المتشابه\" (٢٧/ ١)، والأصبهاني في \"الترغيب\" (٢٦/ ٢) عن بقية بن الوليد عن يحيى بن مسلم، عن أبي الزبير عن جابر مرفوعًا.","vol":"10","page":63},{"text":"ويحيى بن مسلم من شيوخ بقية المجهولين.\nورواه أبو موسى المديني في \"اللطائف\" (٤٨/ ٢) من طريق الطبراني، وهذا في \"الأوسط\" (٢٦٢ - حرم) عن بحر بن كنيز السقاء قال: سمعت أبا الزبير به. قال الطبراني:\n\"لم يروه عن أبي الزبير إلا بحر\".\nومن طريقه: رواه ابن عدي (٣٩/ ٢) . وقال:\n\"والضعف على حديثه بين، وهو إلى الضعف منه أقرب إلى غيره\". وقال الذهبي في \"المغني\":\n\"تركوه\". وقال الحافظ:\n\"ضعيف\". وقال ابن عراق في \"تنزيه الشريعة\" (٢٧٠/ ١):\n\"أخرجه الأصبهاني في \"ترغيبه\". وقال الذهبي في \"الميزان\": باطل\". ثم أقره.\nوأما السيوطي؛ فإنه أورده في \"الجامع الصغير\" من رواية الطبراني!\n<span data-type=\"title\" id=toc-4575>٤٥٦٠ </span>- (من أكل الطين؛ فقد أعان على نفسه) .\nموضوع\nروي من حديث سلمان، وأبي هريرة، وابن عباس، ومحمد الباقر مرسلًا.\n١- أما حديث سلمان: فرواه أبو نعيم في \"أخبار أصبهان\" (١/ ٥٧) من طريق الطبراني: حدثنا محمد بن نوح العسكري: حدثنا يحيى بن يزيد الأهوازي: حدثنا أبو همام محمد بن الزبرقان عن سليمان التيمي عن أبي عثمان عن سلمان مرفوعًا.","vol":"10","page":64},{"text":"وأخرجه الخطيب في \"التاريخ\" (٤/ ٣٦٢) من طريق أخرى عن العسكري به.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات؛ غير يحيى بن يزيد الأهوازي؛ قال الذهبي:\n\"لا يعرف، والحديث لم يصح\". يعني: هذا.\nوقد ساقه الحافظ من طريق \"معجم الطبراني الكبير\": حدثنا محمد بن نوح الجنديسابوري به.\nوابن نوح هذا؛ ترجمه الخطيب (٣/ ٣٢٤)، وقال عن الدارقطني:\n\"كان ثقة مأمونًا\". مات سنة (٣٢١) .\n٢- وأما حديث أبي هريرة: فيرويه بقية عن عبد الملك بن مهران عن سهيل ابن أبي صالح عن أبيه عنه.\nأخرجه ابن عدي (٥/ ١٩٤٤)، وعنه البيهقي (١٠/ ١١-١٢) . وقال ابن عدي:\n\"لا أعلم يرويه عن سهيل بن أبي صالح غير عبد الملك هذا، وهو مجهول\".\nقلت: وذكره ابن أبي حاتم في \"العلل\" (٢/ ٥) من طريق سهل بن عبد الله المروزي عن عبد الملك بن مهران به وقال:\n\"قال أبي: هذا حديث باطل، وسهل بن عبد الله وعبد الملك بن مهران مجهولان\".\nقلت: ومن طريق سهل: رواه العقيلي في \"الضعفاء\" (٣/ ٣٤-٣٥) .\n٣- وأما حديث ابن عباس: فيرويه سليمان بن عبد الرحمن الدمشقي أبو أيوب: حدثنا عبد الله بن مروان - زعم أنه دمشقي - عن ابن جريج عن عطاء عنه.","vol":"10","page":65},{"text":"أخرجه البيهقي (١٠/ ١١) وقال:\n\"عبد الله بن مروان مجهول\". وقال ابن عدي:\n\"أحاديثه فيها نظر\". وقال ابن حبان:\n\"يلزق المتون الصحاح بطرق أخر، لا يحل الاحتجاج به\".\n٤- يرويه شيخ من أهل البصرة - يكنى أبا الفضل الأشج - عن جعفر بن محمد عن أبيه مرسلًا.\nرواه ابن أبي حاتم في \"العلل\" (٢/ ٢٢)، وقال عن أبيه:\n\"هذا حديث كذب، والشيخ لا أعرفه\".\nوبالجملة؛ فالحديث من جميع طرقه ضعيف، لا يصح شيء منها، كما قال البيهقي. بل أورده ابن الجوزي في \"الموضوعات\"، فما أبعد عن الصواب. وسلفه في ذلك قول أبي حاتم المذكور آنفًا:\n\"كذب\"!\nوروى البيهقي أنه ذكر لعبد الله بن المبارك حديث: \"إن أكل الطين حرام\"؟ فأنكره، وقال:\n\"لو علمت أن رسول الله - ﷺ - قاله؛ لحملته على الرأس والعين، والسمع والطاعة\".\n<span data-type=\"title\" id=toc-4576>٤٥٦١ </span>- (من أكل من هذا اللحم شيئًا؛ فليغسل يده من ريح وضره، لا يؤذي من حذاءه) .\nضعيف جدًا\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١٣٤٠) عن الوازع عن سالم عن أبيه مرفوعًا.","vol":"10","page":66},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ الوازع - وهو ابن نافع الجزري - متروك؛ كما قال النسائي. وقال البخاري:\n\"منكر الحديث\".\n<span data-type=\"title\" id=toc-4577>٤٥٦٢ </span>- (من ألطف مؤمنًا، أو خف له شيء من حوائجه - صغر ذلك أو كبر -؛ كان حقًا على الله أن يخدمه من خدم الجنة) .\nضعيف جدًا\nرواه البزار (ص ٢٥٢-٢٥٣)، وابن عدي (٣٨٨/ ٢)، وكذا ابن الضريس في \"الثالث من حديثه\" (١٥٣/ ٢) من طريق المعلى بن ميمون المجاشعي: حدثنا يزيد الرقاشي عن أنس مرفوعًا.\nوالمعلى متروك؛ كما قال النسائي، والدارقطني. وقال ابن عدي:\n\"إنه حديث منكر\".\nويزيد الرقاشي ضعيف.\nوتابعه - عنه -: الحجاج الخصاف أبو يونس.\nأخرجه أبو المعلى (٧/ ١٣٢)، وأبو نعيم (٣/ ٥٤) . وقال:\n\"لم نكتبه إلا من هذا الوجه\".\nقلت: وهو ضعيف أيضًا؛ أبو يونس هذا مجهول. قاله العقيلي (٣/ ٤٨٦) في ترجمة (قرة بن العلاء السعدي) . وأقره الحافظ في \"اللسان\"!\nوكان عليه أن يذكره في بابه من حرف (الحاء)، وإنما أورده في \"الكنى\" (٦/ ٤٥٥)؛ وأحال إلى ترجمة (قرة) !","vol":"10","page":67},{"text":"<span data-type=\"title\" id=toc-4578>٤٥٦٣ </span>- (من أمسك بركاب أخيه المسلم - لا يرجوه ولا يخافه -؛ غفر له) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (ص ٢٦٢ - حرم) وفي \"الكبير\" (٣/ ٩٢/ ٢) من طريق حفص بن عمر المازني: أخبرنا جعفر بن سليمان: حدثني أبي سليمان بن علي عن أبيه علي عن ابن عباس مرفوعًا.\nومن طريق الطبراني: أخرجه أبو نعيم في \"الحلية\" (٣/ ٢١٢) . وقال:\n\"ما كتبناه إلا من حديث حفص بن عمر المازني\".\nقلت: هو مجهول لا يعرف؛ كما في \"اللسان\".\nوجعفر بن سليمان بن علي بن عبد الله بن عباس؛ لم أجد له ترجمة، وقد ذكروه في الرواة عن أبيه سليمان، وهو علة الحديث.\nفقد توبع عليه المازني؛ فقد أخرجه الدولابي في \"الكنى\" (٢/ ٩٩) من طريق أبي محمد عبد الله بن حرب قال: حدثنا حسين المقرىء عن جعفر بن سليمان به.\nلكني لم أعرف أبا محمد هذا، ولا شيخه المقرىء، وانظر الحديث (٦٥٨٦) .","vol":"10","page":68},{"text":"<span data-type=\"title\" id=toc-4579>٤٥٦٤ </span>- (من أنعم الله عليه بنعمة، فأراد بقاءها؛ فليكثر من قول: لا حول ولا قوة إلا بالله. ثم قرأ رسول الله - ﷺ -: (ولولا إذ دخلت جنتك قلت ما شاء الله لا قوة إلا بالله» .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٤٤٢) عن خالد بن نجيح: أخبرني ابن لهيعة عن مشرح بن هاعان عن عقبة بن عامر مرفوعًا. وقال:\n\"لم يروه عن ابن لهيعة إلا خالد\".\nقلت: قال أبو حاتم:","vol":"10","page":68},{"text":"\"كذاب، يفتعل الأحاديث ويضعها في كتب ابن أبي مريم وأبي صالح، وهذه الأحاديث التي أنكرت على أبي صالح؛ يتوهم أنها من فعله. يعني: أدخلها عليه\".\n<span data-type=\"title\" id=toc-4580>٤٥٦٥ </span>- (من أنعم الله عليه بنعمة؛ فليحمد الله، ومن استبطأ الرزق؛ فليستغفر الله، ومن حزبه أمر؛ فليقل: لا حول ولا قوة إلا بالله) .\nضعيف\nرواه الإسماعيلي في \"المعجم\" (٤٧/ ٢-٤٨/ ١)، وابن الجوزي في \"صفة الصفوة\" (١/ ٢٥٥/ ٢) من طريق الخطيب - وهذا في \"تاريخ بغداد\" (٣/ ١٧٩-١٨٠) - بسنده عن الخليل بن خالد الثقفي قال: حدثنا عيسى بن جعفر القاضي قال: حدثنا ابن أبي حازم قال:\nكنت عند جعفر بن محمد؛ إذ جاء آذنه فقال: سفيان الثوري بالباب؟ فقال: ائذن له. فدخل، فقال جعفر: يا سفيان! إنك رجل يطلبك السلطان؛ وأنا أتقي السلطان، قم فاخرج غير مطرود. فقال سفيان: حدثني حتى أسمع وأقوم. فقال جعفر: حدثني أبي عن جدي أن رسول الله - ﷺ - قال ... فذكره. فلما قام سفيان؛ قال جعفر: خذها يا سفيان! ثلاث وأي ثلاث؟!\nقلت: وهذا إسناد ضعيف؛ من دون ابن أبي حازم؛ لم أجد من ترجمهما.\nلكنهما قد توبعا، فرواه البيهقي في \"الشعب\" من طريق سعيد بن داود الزبيدي عن ابن أبي حازم به وقال:\n\"تفرد به الزبيدي (١)، والمحفوظ أنه من قول جعفر، وقد روي من وجه آخر ضعيف\".\n_________\n(١) كذا في الأصل! وأنا أظنه محرفًا، والصواب (الزبيري)؛ بفتح الزاي المعجمة وسكون النون؛ فإنه هو الذي يسمى سعيد بن داود، وضعفه أبو زرعة.","vol":"10","page":69},{"text":"نقلته من المناوي في \"الفيض\"، وقال:\n\"والزبيدي هذا أورده الذهبي في \"الضعفاء\"، وقال: ضعفه أبو زرعة وغيره\".\nقلت: واتهمه بعضهم بالكذب والوضع، ولكنه لم يتفرد به كما سبق.\nولعل الوجه الآخر الذي أشار إليه البيهقي: هو ما رواه غسان بن سليمان: حدثنا عبد الله بن عبد الرحمن الجزري عن سفيان عن إبراهيم بن أدهم عن محمد بن علي بن الحسين بن علي بن أبي طالب عن أبيه عن جده عن علي بن أبي طالب مرفوعًا به.\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٣٤٨)، والضياء في \"مشايخ الإجازة\" (٣/ ٢٧٤) .\nقلت: والجزري هذا متهم أيضًا؛ قال ابن حبان:\n\"يأتي عن الثوري بالأوابد؛ حتى لا يشك من كتب الحديث أنه عملها\".\n<span data-type=\"title\" id=toc-4581>٤٥٦٦ </span>- (من باع الخمر؛ فليشقص الخنازير) .\nضعيف\nأخرجه أبو داود (٢/ ١٠٣)، والدارمي (٢/ ١١٤)، وابن نصر في \"الصلاة\" (ق ١٣٣/ ٢)، وأحمد (٤/ ٢٥٣)، وابن أبي شيبة (٦/ ٤٤٥/ ١٦٦٠)، والحميدي (٣٣٥/ ٧٦٠)، والطبراني في \"المعجم الكبير\" (٢٠/ ٣٧٩/ ٨٨٤) و\"الأوسط\" (٩/ ٢٤٢/ ٨٥٢٧)، والبيهقي في \"السنن\" (٦/ ١٢)، والخطيب في \"التلخيص\" (١٢٠/ ٢)، وابن عساكر (١١/ ٢٩٧/ ١) عن طعمة بن عمرو الجعفري عن عمرو بن بيان التغلبي عن عروة بن المغيرة الثقفي عن أبيه مرفوعًا. وقال الدارمي:\n\"إنما هو عمرو بن دينار\"!","vol":"10","page":70},{"text":"قلت: كذا قال! وهو يعني أن الذي في إسناد الحديث: (عمرو بن بيان) خطأ، والصواب: (عمرو بن دينار) !\nوكأنه قال ذلك لما لم يعلم أن في الرواة من يسمى: (عمرو) بفتح العين المهملة (ابن بيان) ! ولا أنا وجدته أيضًا، وإنما ذكروه في كتب الرجال كلها على أنه: (عمر ابن بيان) بضم العين المهملة، وذكروا أنه يروي عن عروة بن المغيرة، وعنه طعمة بن عمرو الجعفري هذا، والأجلح بن عبد الله الكندي، وقال فيه أبو حاتم:\n\"معروف\".\nوذكره ابن حبان في \"الثقات\"؛ فهو مجهول الحال. وإليه أشار الحافظ بقوله:\n\"مقبول\". يعني: عند المتابعة؛ وإلا فلين الحديث.\nثم رأيت الحديث في \"كتاب العلل\" للإمام أحمد، رواية ابنه عبد الله عنه قال (١٣٨٣):\n\"سألته عن حديث طعمة الجعفري عن عمر بن بيان التغلبي ... (فذكره)؛ قلت: من عمر بن بيان؟ فقال: لا أعرفه\".\nقلت: فهو علة الحديث. وقول الدارمي:\n\"إنما هو عمرو بن دينار\"! الظاهر أنه يعني: عمرو بن دينار البصري قهرمان آل الزبير، وليس عمرو بن دينار المكي؛ فإن هذا ثقة، وذاك ضعيف! على أنني لم أر من تابعه عليه. والله أعلم.\n(تنبيه): (عمر) هذا؛ هكذا وقع في بعض المصادر المذكورة للحديث. ووقع في بعضها: (عمرو)، ولعل ذلك مما يؤكد جهالته. والله أعلم.","vol":"10","page":71},{"text":"<span data-type=\"title\" id=toc-4582>٤٥٦٧ </span>- (من بر والديه؛ طوبى له، زاد الله في عمره) .\nضعيف\nرواه ابن وهب في \"الجامع\" (ص ١٦-١٧)، والبخاري في \"الأدب المفرد\" (ص ١٦)، وأبو يعلى في \"المفاريد\" (١/ ٣/ ١) و\"المسند\" (١٤٩٤)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٦٢-١٦٣)، والحاكم (٤/ ١٥٤)، والواحدي (١٥٣/ ٢) عن زبان بن فائد عن سهل بن معاذ الجهني عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علته زبان؛ قال الحافظ:\n\"ضعيف الحديث، مع صلاحه وعبادته\".","vol":"10","page":72},{"text":"<span data-type=\"title\" id=toc-4583>٤٥٦٨ </span>- (من بلغ حدًا في غير حدً؛ فهو من المعتدين) .\nضعيف\nأخرجه البيهقي (٨/ ٣٢٧)، وأبو نعيم في \"الحلية\" (٧/ ٢٦٦) من طريق محمد بن حصين الأصبحي: حدثنا عمر بن علي المقدمي: حدثنا مسعر عن خاله الوليد بن عبد الرحمن عن النعمان بن بشير مرفوعًا. وقال أبو نعيم:\n\"تفرد به عمر بن علي عن مسعر\".\nقلت: وهما ثقتان من رجال الشيخين.\nوكذلك الوليد بن عبد الرحمن، ثقة؛ وهو ابن أبي مالك: هانىء الهمداني أبو العباس الدمشقي؛ قال ابن حبان في \"الثقات\":\n\"روى عن جماعة من الصحابة، ومات سنة ست\".\nذكره في \"التهذيب\". ولما ذكر شيوخه من التابعين؛ لم يذكر له شيخًا من الصحابة، وأنا - شخصيًا - لم أره في \"ثقات التابعين\" لابن حبان من النسخة","vol":"10","page":72},{"text":"المطبوعة؛ فالله أعلم! ففي اتصال هذا الإسناد نظر، وقد أشار إلى ذلك البيهقي كما يأتي.\nثم إن محمد بن حصين الأصبحي ترجمه ابن أبي حاتم (١) (٣/ ٢/ ٢٣٥) برواية جمع آخر عنه غير المقدمي، ولكنه لم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال.\nوقد خالفه أبو داود فقال: حدثنا مسعر عن الوليد عن الضحاك قال: قال رسول الله - ﷺ - ... فذكره.\nأخرجه البيهقي.\nوأبو داود هذا: هو الحفري؛ اسمه عمر بن سعد بن عبيد، وهو ثقة من رجال مسلم، فروايته أصح من رواية الأصبحي. ولذلك قال البيهقي:\n\"والمحفوظ في هذا الحديث: مرسل\".\nقلت: ففيه إشارة إلى أن الضحاك هذا تابعي. وفي التابعين جمع كلهم يسمى الضحاك، فلم يتبين عندي المراد منهم هنا! والله أعلم.\n<span data-type=\"title\" id=toc-4584>٤٥٦٩ </span>- (من تأنى؛ أصاب أو كاد، ومن عجل؛ أخطأ أو كاد) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٢٦٢)، وعنه أبو بكر بن أبي علي المعدل في \"سبع مجالس من الأمالي\" (١٣/ ١): حدثنا بكر بن سهل: حدثنا إبراهيم بن أبي الفياض الرقي: حدثنا أشهب بن عبد العزيز عن ابن لهيعة عن مشرح بن هاعان عن\n_________\n(١) لم ينسب في \" الجرح \" أصبحيا،ثم هو تلميذ للمقدمي، لا شيخ؛ فهو آخر، والله أعلم. (الناشر)","vol":"10","page":73},{"text":"عقبة بن عامر مرفوعًا. وقال الطبراني:\n\"لم يروه عن عقبة إلا مشرح، ولا عنه إلا ابن لهيعة، ولا عنه إلا أشهب، تفرد به إبراهيم\".\nقلت: وفيه ضعف؛ قال أبو سعيد بن يونس:\n\"روى عن أشهب مناكير\".\nوابن لهيعة ضعيف.\nومثله بكر بن سهل.\nلكن تابعه أبو الطاهر بن السرح: عند ابن عدي (٢١٢/ ١)، والقضاعي (١٥٠/ ٢ - النسخة المشرقية) . وأخرجه أيضًا (ق ٢٩/ ٢ - النسخة المغربية) من طريق ابن أبي الفياض.\n<span data-type=\"title\" id=toc-4585>٤٥٧٠ </span>- (من تأهل في بلد؛ فليصل صلاة المقيم) (١) .\nضعيف\nرواه أحمد (١/ ٦٢)، والحميدي في \"مسنده\" (٣٦)، والضياء في \"المختارة\" (١/ ١٣٦) - من طريق أحمد وأبي يعلى - عن عكرمة بن إبراهيم الباهلي: حدثنا عبد الله بن عبد الرحمن بن أبي ذباب عن أبيه:\nأن عثمان بن عفان صلى بمنى أربع ركعات، فأنكره الناس عليه، فقال: يا أيها الناس! إني تأهلت بمكة منذ قدمت، وإني سمعت رسول الله - ﷺ - يقول ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ الباهلي هذا؛ قال يحيى وأبو داود:\n\"ليس بشيء\". وقال النسائي:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" بمعناه الحديث (٦٩٢٦) \". (الناشر) .","vol":"10","page":74},{"text":"\"ضعيف\". وفي رواية عنه:\n\"ليس بثقة\".\nوابن أبي ذباب ثقة؛ وهو عبد الله بن عبد الرحمن بن الحارث بن سعد بن أبي ذباب الدوسي.\nهكذا ساق نسبه ابن أبي حاتم (٢/ ٢/ ٩٤)، وقال:\n\"وروى عن أبيه عن عثمان ﵁: مرسل\".\nأي: منقطع، وكأنه يشير إلى هذا الحديث، وقد صرح بانقطاعه الحافظ كما يأتي.\nوأبوه عبد الرحمن بن الحارث؛ مع إشارة ابن أبي حاتم إلى أنه لم يسمع من عثمان، فإني لم أره قد أفرده بترجمة؛ كأنه من المجهولين عنده، فلم يفرده اكتفاءً منه بتلك الإشارة. والله أعلم.\nوالحديث؛ قال الحافظ في \"الفتح\":\n\"لا يصح؛ لأنه منقطع، وفي رواته من لا يحتج به. ويرده قول عروة: إن عائشة تأولت ما تأول عثمان، ولا جائز أن تتأهل، فدل على وهاء هذا الخبز. والمنقول أه كان يرى القصر مختصًا بمن كان شاخصًا سائرًا، وأما من أقام بمكان أثناء سفره؛ فله حكم المقيم فيتم\". نقله المناوي.\nوأقول: وهذا يشبه قول من يقول: إن الجمع بين الصلاتين خاص بمن كان سائرًا خلافًا للنازل! وهذا وذاك خلاف السنة الثابتة؛ كما هو مبين في \"التعليقات الجياد على زاد المعاد\".","vol":"10","page":75},{"text":"<span data-type=\"title\" id=toc-4586>٤٥٧١ </span>- (من تبتل فليس منا) .\nضعيف\nرواه عبد الرزاق (٢٠٥٧٠ - ط) عن معمر عن خالد الحذاء عن أبي قلابة: أن النبي - ﷺ - فقد رجلًا من أصحابه، فأقام عليه ثلاثًا، ثم إن الرجل جاء، فقال له النبي - ﷺ -:\n\"أين كنت؟ \". قال: رأيت عيينة - يعني: عينًا -؛ فتبتلت عندها هذه الثلاث، فقال النبي - ﷺ - ... فذكره.\nقلت: وهذا مرسل صحيح الإسناد؛ فهو ضعيف لإرساله.","vol":"10","page":76},{"text":"<span data-type=\"title\" id=toc-4587>٤٥٧٢ </span>- (من تخطى الحرمتين الاثنتين؛ فخطوا وسطه بالسيف) .\nمنكر\nأخرجه العقيلي (٢/ ٢٠١)، وابن عدي (٣/ ١٧٥ و٤/ ٢٢١)، وعنه البيهقي في \"الشعب\" (٤/ ٣٧٩) عن هشام بن عمار: حدثنا رفدة بن قضاعة: حدثنا صالح بن راشد القرشي قال:\nأتي الحجاج بن يوسف برجل قد اغتصب أخيه نفسها، فقال: احبسوه، وسلوا من ههنا من أصحاب محمد - ﷺ -، فسألوا عبد الله بن أبي مطرف؟ فقال: سمعت رسول الله - ﷺ - يقول ... (فذكره)، وكتبوا إلى عبد الله بن عباس يسألونه عن ذلك؟ فكتب إليهم بمثل قول عبد الله بن أبي مطرف. وقال ابن عدي:\n\"لا أعرفه إلا من حديث رفدة، قال البخاري: لا يتابع في حديثه\". وفي رواية عنه:\n\"في حديثه بعض المناكير\". وقال النسائي:\n\"ليس بالقوي\".","vol":"10","page":76},{"text":"قلت: وشيخه صالح بن راشد القرشي مثله أو نحوه؛ قال الذهبي:\n\"شامي لا يعرف، وحديثه منكر، قال البخاري: لم يصح\".\nقلت: وفي ترجمته ساق العقيلي هذا الحديث، وصرح أنه الذي عناه البخاري بقوله:\n\"لم يصح حديثه\".\nوقال الهيثمي في \"المجمع\" (٦/ ٢٦٩):\n\"رواه الطبراني، وفيه رفدة بن قضاعة؛ وثقة هشام بن عمار، وضعفه الجمهور، وبقية رجاله ثقات\"!\nقلت: توثيق هشام لا يعتد به؛ مع مخالفته لمن ذكر من الأئمة الذين جرحوه، ولغيرهم ممن ترى كلامهم في \"التهذيب\". ولذا قال في \"التقريب\":\n\"ضعيف\". وقال الذهبي في \"الكاشف\":\n\"واه\".\nعلى أن الهيثمي وهم عن العلة الثانية؛ وهي جهالة صالح بن راشد، وكأنه اعتمد على ابن حبان حيث أورده في \"الثقات\" (٤/ ٣٧٥) ! وهو من تساهله؛ لأنه - مع مخالفته للبخاري - لم يذكر له راويًا غير (رفدة) الواهي!\nوقد خولف في إسناده: ففي \"اللسان\": أم الأزدي ذكر أنه روى الليث بن الحارث عن عبد الملك بن الوليد عن عمر بن عبد الجبار عن صالح بن راشد عن أيوب عن عكرمة عن ابن عباس ﵄ رفعه:\n\"من فجر بذات محرم منه؛ فقد تخطى حرمتين في حرمه، فخطوا وسطه بالسيف\".","vol":"10","page":77},{"text":"قلت: والليث بن الحارث، وعمر بن عبد الجبار؛ لم أعرفهما.\nوعبد الملك بن الوليد مختلف فيه.\nوأعله ابن أبي حاتم بعلة أخرى؛ وهي الوقف، فقال (١/ ٤٥٦):\n\"قال أبي: كذا رواه هشام. وروي عن عبد الله بن مطرف بن الشخير هذا الكلام قوله، فلا أدري هذا هو أو غيره! وقال عبد الله بن مطرف بن الشخير: إن الحجاج أتي برجل.. الحديث. وهذا الصحيح\".\nقال الحافظ في \"الفتح\" (١٢/ ١١٨) - عقب قوله: \"لا أدري ... \" -:\n\"يشير إلى تجويز أن يكون الراوي غلط في قوله: \"عبد الله بن مطرف\"، وفي قوله: \"سمعت\"، وإنما هو (مطرف بن عبد الله)، ولا صحبة له. وقال ابن عبد البر: يقولون: إن الراوي غلط فيه. وأثر مطرف الذي أشار إليه أبو حاتم: أخرجه ابن أبي شيبة من طريق بكر بن عبد الله المزي (!) قال: أتي الحجاج برجل قد وقع على ابنته وعنده مطرف بن عبد الله بن الشخير وأبو بردة، فقال أحدهما: اضرب عنقه، فضربت عنقه. قلت: والراوي عن صالح بن راشد ضعيف؛ وهو رفدة - بكسر الراء وسكون الفاء -، ويوضح ضعفه قوله: \"فكتبوا إلى ابن عباس\". وابن عباس مات قبل أن يلي الحجاج الإمارة بأكثر من خمس سنين، ولكن له طريق أخرى إلى ابن عباس، أخرجها الطحاوي؛ وضعف راويها\".\nقلت: قوله في السطر الأول: \"عبد الله بن مطرف\" خطأ! مطبعي أو قلمي؛ والصواب: (عبد الله بن أبي مطرف) بزيادة أداة الكنية.\nوقوله: \"المزي\" خطأ أيضًا! وصوابه: (المزني) .\nوروايته في \"مصنف ابن أبي شيبة\" (١٠/ ١٠٥) .","vol":"10","page":78},{"text":"<span data-type=\"title\" id=toc-4588>٤٥٧٣ </span>- (من ترك الصلاة؛ لقي الله وهو عليه غضبان) .\nضعيف\nأخرجه البزار (ص ٤١)، والطبراني في \"الكبير\" (٣/ ١٣٥/ ٢)، ومن طريقه الضياء في \"المختارة\" (٦٥/ ٨٥/ ١) عن محمد بن عبد الله المخرمي: حدثنا سهل ابن محمود: حدثنا صالح بن عمر عن حاتم بن أبي صغيرة عن سماك بن حرب عن عكرمة عن ابن عباس قال:\nلما قام بصري؛ قيل: نداويك وتدع الصلاة أيامًا؟ قال: لا؛ إن رسول الله - ﷺ - قال: ... فذكره. والسياق للبزار. وقال:\n\"لا نعلمه يروى مرفوعًا إلا بهذا الإسناد، وقد أوقفه بعضهم\".\nقلت: وهذا إسناد ضعيف، وله ثلاث علل:\nالأولى: ضعف سماك في روايته عن عكرمة؛ قال الحافظ:\n\"صدوق، وروايته عن عكرمة خاصة مضطربة\".\nالثانية: جهالة حال سهل بن محمود؛ فقد ترجمه ابن أبي حاتم (٢/ ١/ ٢٠٤) برواية اثنين آخرين، ولم يذكر فيه جرحًا ولا تعديلًا.\nالثالثة: الوقف؛ كما أشار إليه البزار.\nوالحدبيث؛ عزاه المنذري (١/ ١٩٥) - وتبعه الهيثمي (١/ ٢٩٥) - للبزار والطبراني، فقال الأول:\n\"وإسناده حسن\"!\nقلت: وهذا تساهل ظاهر منه! وقال الآخر:","vol":"10","page":79},{"text":"\"وفيه سهل بن محمود، ذكره ابن أبي حاتم، وقال: روى عنه أحمد بن إبراهيم الدورقي وسعدان بن يزيد. قلت: وروى عنه محمد بن عبد الله المخرمي، ولم يتكلم فيه أحد، وبقية رجاله رجال (الصحيح) \"!\nكذا قال! والمخرمي ليس من رجال \"الصحيح\"، وإنما روى له - من الستة - النسائي فقط.\n<span data-type=\"title\" id=toc-4589>٤٥٧٤ </span>- (من تزين بعمل الآخرة - وهو لا يريدها ولا يطلبها -؛ لعن في السماوات والأرض) .\nموضوع\nرواه الطبراني في \"الأوسط\" (٤٨٤) عن إسماعيل بن يحيى التيمي عن ابن أبي ذئب عن الزهري عن أبي سلمة عن أبي هريرة مرفوعًا. وقال:\n\"تفرد به إسماعيل\".\nقلت: وهو كذاب مشهور، وبه أعله الهيثمي (١٠/ ٢٢٠) .\nواقتصر المنذري في \"الترغيب\" (١/ ٣٢) على الإشارة إلى ضعفه!","vol":"10","page":80},{"text":"<span data-type=\"title\" id=toc-4590>٤٥٧٥ </span>- (من تعذرت عليه التجارة؛ فعليه بعمان) .\nضعيف\nأخرجه تمام في \"الفوائد\" (٣/ ٤٠/ ١): حدثنا أبي ﵀: حدثنا أبو عبد الله محمد بن أيوب الرازي: حدثنا أبو عون محمد بن عون الزيادي: حدثنا حماد ابن يزيد المقرىء: حدثنا مخلد بن عقبة بن شرحبيل الجعفي عن جده شرحبيل - وقد لقي النبي - ﷺ - - قال ... فذكره مرفوعًا.\nورواه الخطيب في \"الموضح\" (١/ ٥٤) من طريق أخرى عن أبي عون به.","vol":"10","page":80},{"text":"وكذلك رواه الضياء في \"المنتقى من مسموعاته بمرو\" (٨٨/ ٢) من طريق أبي بكر الشافعي: حدثنا سعيد بن عثمان الأهوازي أبو سهل: حدثنا أبو عون به.\nوتابعه عمار بن هارون: أخبرنا حماد بن يزيد به.\nأخرجه ابن قانع في \"المعجم\"، ترجمة شرحبيل بن السمط.\nقلت: وهذا إسناد ضعيف؛ مخلد بن عقبة؛ قال الغلابي في \"الوشي\":\n\"لا أعرف حال عقبة ولا مخلد\".\nوحماد بن يزيد المقرىء؛ ترجمه ابن أبي حاتم (٤/ ١/ ٤٩) برواية جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوذكره ابن حبان في \"الثقات\" (٦/ ٢١٩ و٨/ ٢٠٥) وهو صدوق، كما بينت ذلك في \"تيسير انتفاع الخلان بكتاب ثقات ابن حبان\".\nفالعلة ممن فوقه.\n<span data-type=\"title\" id=toc-4591>٤٥٧٦ </span>- (من تقحم في الدنيا؛ فهو يتقحم في النار) .\nضعيف\nأخرجه البيهقي في \"الشعب\" (٧/ ٣٤٢/ ١٠٥١٣) من حديث أبي هريرة مرفوعًا. ذكره السيوطي في \"الجامع الصغير\". فتعقبه المناوي بقوله:\n\"قضية كلام المصنف أن مخرجه البيهقي خرجه وسلمه، والأمر بخلافه؛ فإنه تعقبه بما نصه: قال أبو حازم (١): تفرد به حفص بن عمر المهرقاني عن يحيى ابن سعيد\"!\n_________\n(١) هو شيخ البيهقي (أبو حازم العبدري الحافظ)، وقد رواه عنه مع شيخين آخرين له.","vol":"10","page":81},{"text":"أقول: لا يظهر التعقب بمجرد ذكر التفرد المطلق، فيبدو لي أن البيهقي أشار بذلك إلى أنه تفرد مصحوب مع المخالفة لمن هو أوثق منه؛ فإن المهرقاني هذا - وإن كان صدوقًا لا بأس به -؛ فقد خالفه في لفظه جبل الضبط والحفظ: الإمام أحمد، فقال في \"مسنده\" (٢/ ٤٣٥): حدثنا يحيى عن ابن عجلان عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعًا بلفظ:\n\"الذي يطعن نفسه؛ إنما يطعنها في النار. والذي يتقحم فيها يتقحم في النار. والذي يخنق نفسه يخنقها في النار\".\nقلت: فهذا هو نص الحديث الذي ضبطه الإمام أحمد رحمه الله تعالى بإسناده الحسن.\nويحيى شيخه فيه: هو ابن سعيد القطان، وهو شيخ المهرقاني كما رأيت.\nوالتقحم المذكور فيه؛ إنما هو التقحم في نار الدنيا، وليست الدنيا نفسها كما في رواية المهرقاني! ولعل أصل حديثه: \"نار الدنيا\"؛ فسقط من حفظه لفظ: \"نار\"، وقانا الله تعالى شر نار الدنيا والآخرة!\nثم رأيت الحديث قد أخرجه أبو عثمان البجيرمي في \"الفوائد\" (ق ٣٦/ ٢) من طريق محمد بن عمار بن عطية: أخبرنا حفص بن عمر المهرقاني: حدثنا يحيى بن سعيد عن عبيد الله عن نافع عن ابن عمر مرفوعًا بلفظ الترجمة.\nومحمد بن عمار بن عطية - وهو السكري الرازي -؛ قال ابن أبي حاتم (٤/ ١/ ٤٣):\n\"روى عن أبي هارون البكاء وسهل بن عثمان العسكري\".\nولم يذكر له راويًا، ولا جرحًا ولا تعديلًا؛ فهو مجهول.","vol":"10","page":82},{"text":"فلعله هو علة الحديث، رواه عن المهرقاني بإسنادين له: مرة عن أبي هريرة - كما رواه البيهقي -، ومرة عن ابن عمر - كما رواه البجيرمي -، والله أعلم.\n<span data-type=\"title\" id=toc-4592>٤٥٧٧ </span>- (أيما رجل باع عقرة من غير حاجة؛ بعث الله له تالفًا يتلفها) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٤٣/ ٢) عن علي بن عثمان اللاحقي: حدثنا حفص بن أبي حرب بن أبي الأسود الديلي: حدثنا محمد بن أبي المليح الهذلي عن عبد الله بن يعلى الليثي - قاضي البصرة -:\nأن معقل بن يسار باع دارًا بمئة ألف، فقال: سمعت رسول الله - ﷺ - ... فذكره. وقال:\n\"لم يروه عن حفص إلا علي\".\nقلت: وهو ثقة صاحب حديث؛ كما قال الذهبي.\nلكن شيخه حفص بن أبي حرب بن أبي الأسود الديلي؛ لم أجد له ترجمة.\nومثله عبد الله بن يعلى الليثي.\nوقد أشار إلى ذلك الهيثمي بقوله (٤/ ١١١):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه جماعة لم أعرفهم، منهم: عبد الله بن يعلى الليثي\"!\nقلت: لكن محمد بن أبي المليح - وهو ابن أسامة الهذلي -؛ أورده الذهبي في \"الميزان\"؛ وقال:","vol":"10","page":83},{"text":"\"قال محمد بن المثنى: ما سمعت يحيى ولا عبد الرحمن يحدثان عنه بشيء قط\". زاد في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\". وذكره الساجي، والعقيلي في (الضعفاء) \".\nوالحديث؛ أورده السيوطي من رواية الطبراني في \"الأوسط\" عن معقل بن يسار أيضًا، لكن بلفظ:\n\"من باع عقر دار من غير ضرورة؛ سلط الله على ثمنها تالفًا يتلفه\".\nفالله أعلم: هل هذا لفظ آخر للطبراني عنه، أم هو لغيره؟! وهذا هو الذي أظنه.\nوذكره الهيثمي من حديث عمران بن حصين مرفوعًا؛ بلفظ:\n\"ما من عبد يبيع تالدًا؛ إلا سلط الله عليه تالفًا\". وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه بشير بن سريج، وهو ضعيف\".\nقلت: ومن طريقه: رواه الروياني أيضًا في \"مسنده\" (١٨/ ٣٢/ ١) عنه عن قبيصة بن الجعد السلمي عن أبي المليح الهذلي عن عبد الملك بن يعلى عن عمران ابن حصين به.\nلكنه لم ينفرد به؛ فقد روى البخاري في \"التاريخ\" (٣/ ١/ ٤٣٧)، والروياني من طريق عبد الصمد (١): أخبرنا محمد بن أبي المليح الهذلي: حدثني رجل من الحي: أن يعلى بن سهيل مر بعمران بن حصين، فقال له: يا يعلى! ألم أنبَّأ أنك بعت دارك بمئة ألف؟ قال: بلى، قد بعتها بمئة ألف. قال ... فذكره - واللفظ للروياني -.\n_________\n(١) وعن عبد الصمد - به - رواه الإمام أحمد في \" المسند \" (٤ / ٤٤٥)، ولكن بلفظ: \" عقدة مال \". (الناشر) .","vol":"10","page":84},{"text":"ولفظ البخاري من هذه الطريق: حدثنا محمد بن أبي المليح: حدثني عبد الملك بن يعلى عن أبيه عن عمران بن حصين به.\nوأخشى أن يكون في الأصل سقط.\nثم روى الروياني، والضياء في \"المنتقى من مسموعاته بمرو\" (١٣٧/ ١) من طريق موسى بن أيوب بن عياض الليثي: أخبرنا أبي عن عبد الملك بن يعلى - قاضي البصرة - عن محمد بن عمران بن حصين: حدثني أبي به.\nوموسى بن أيوب وأبوه مجهولان؛ كما قال ابن أبي حاتم (٤/ ١/ ١٣٤) عن أبيه.\nوروى الدولابي في \"الكنى\" (٢/ ٧١) عن فضالة بن حصين قال: حدثني عبد الوارث بن أبي محمد عن يعلى بن عبد الملك البصري الليثي قال: قال لي عمران بن حصين: يا يعلى! ... فذكره نحوه.\nوفضالة ضعيف؛ قال البخاري وأبو حاتم:\n\"مضطرب الحديث\".\nوضعفه جماعة.\nوعبد الوارث بن أبي محمد؛ لم أعرفه.\nثم روى الدولابي (٢/ ٢٣) عن أبي عامر موسى بن عامر عن عاصم بن الحدثان قال: قال عمران ... فذكره.\nقلت: وعاصم هذا؛ أشار الحافظ في ترجمة موسى بن عمران من \"اللسان\" إلى أنه مجهول.\nوموسى بن عامر من شيوخ أبي داود؛ صدوق له أوهام.","vol":"10","page":85},{"text":"وجملة القول؛ أن الحديث ضعيف لاضطراب الرواة في إسناده، وجهالة الكثير منهم. والله أعلم.\nنعم؛ قد ثبت بلفظ آخر من حديث سعيد بن حريث وغيره؛ فراجعه في \"الصحيحة\" (٢٣٢٧) .\n<span data-type=\"title\" id=toc-4593>٤٥٧٨ </span>- (من توضأ فأحسن الوضوء، ثم قال ثلاث مرات: أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبد هـ ورسوله؛ فتح له من الجنة ثمانية أبواب، يدخل من أيها شاء) .\nضعيف بهذا السياق\nرواه ابن ماجه (١/ ١٧٤)، وأحمد (٣/ ٢٦٥)، والدولابي في \"الكنى\" (٢/ ١١٨)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ١٨٠) عن زيد العمي عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل زيد العمي؛ فإنه ضعيف، كما جزم به الحافظ.\nوالحديث صحيح دون قوله:\n\"ثلاث مرات\"؛ فقد رواه كذلك عمر بن الخطاب؛ وعقبة بن عامر؛ فراجع له \"صحيح أبي داود\" (٨٤١)، و\"تخريج الترغيب\" (١/ ١٠٤-١٠٥) .","vol":"10","page":86},{"text":"<span data-type=\"title\" id=toc-4594>٤٥٧٩ </span>- (من توضأ في موضع بوله، فأصابه الوسواس؛ فلا يلومن إلا نفسه) .\nضعيف\nرواه ابن عدي (٢١١/ ٢) عن منصور بن عمار: حدثنا ابن لهيعة عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.","vol":"10","page":86},{"text":"قلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\nونحوه منصور بن عمار؛ وهو الواعظ المشهور.\n<span data-type=\"title\" id=toc-4595>٤٥٨٠ </span>- (من مشى مع قوم يرى أنه شاهد وليس بشاهد؛ فهو شاهد زور، ومن أعان على خصومة بغير علم؛ كان في سخط الله حتى ينزع) .\nضعيف\nأخرجه البيهقي في \"السنن\" (٦/ ٨٢) عن رجاء أبي يحيى - صاحب السقط - قال: سمعت يحيى بن أبي كثير يحدث عن أيوب السختياني عن أبي سلمة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاء - وهو ابن صبيح الحرشي البصري - أورده الذهبي في \"الضعفاء\"، وقال:\n\"ضعفه ابن معين\". وقال الحافظ:\n\"ضعيف\".\nوالشطر الثاني منه؛ أورده السيوطي في \"الجامع\" من رواية البيهقي في \"الشعب\" بلفظ:\n\"من جادل في خصومة ... \" والباقي مثله. وقال الحافظ العراقي في \"تخريج الإحياء\" (٣/ ١٠٢):\n\"رواه ابن أبي الدنيا، والأصبهاني في \"الترغيب\" من حديث أبي هريرة، وفيه رجاء أبو يحيى، ضعفه الجمهور\".\nقلت: وقد صح من حديث ابن عمر مرفوعًا في حديث له:","vol":"10","page":87},{"text":"\" ... ومن خاصم في باطل وهو يعلم؛ لم يزل ... \".\nوهو مخرج في \"الصحيحة\" برقم (٤٣٧) .\n<span data-type=\"title\" id=toc-4596>٤٥٨١ </span>- (من جمع بين الصلاتين من غير عذر؛ فقد أتى بابًا من أبواب الكبائر) .\nضعيف جدًا\nأخرجه الترمذي (١/ ٣٥٦ - شاكر)، وأبو يعلى (٢٧٥١)، والحاكم (١/ ٢٧٥)، والعقيلي (٩٠)، والطبراني (٣/ ١٢٥/ ٢)، والبزار (٤٥٨١ - كشف)، وعبد الغني المقدسي في \"السنن\" (٧١/ ٢) عن حنش عن عكرمة عن ابن عباس مرفوعًا.\nومن هذا الوجه: رواه الخطيب في \"الموضح\" (٢/ ٢٠)؛ وقال:\n\"حنش: هو حسين بن قيس أبو علي الرحبي، وهو ضعيف\".\nولهذا قال ابن عبد البر في \"التمهيد\" (٣/ ١٩/ ٢):\n\"وهو حديث ضعيف\". وقال العقيلي:\n\"لا أصل له، وقد روي عن ابن عباس بإسناد جيد أن النبي - ﷺ - جمع بين الظهر والعصر، وبين المغرب والعشاء\".\nقلت: وقال الحافظ في الحنش هذا:\n\"متروك\". ولذلك لما قال الحاكم عقب الحديث:\n\"حنش بن قيس الرحبي يقال له: أبو علي، من أهل اليمن، سكن الكوفة، ثقة\"! رده الذهبي بقوله:\n\"قلت: بل ضعفوه\".","vol":"10","page":88},{"text":"(تنبيه): حديث ابن عباس الذي ذكره العقيلي؛ قد صح موصولًا في \"صحيح مسلم\" وغيره، وهو مخرج في \"الإرواء\" (٣/ ٣٤)، و\"صحيح أبي داود\" (١٠٩٦) .\n<span data-type=\"title\" id=toc-4597>٤٥٨٢ </span>- (من جهز غازيًا في سبيل الله حتى يستقل؛ كان له مثل أجره حتى يموت أو يرجع) .\nضعيف\nأخرجه ابن ماجه (٢٧٥٨) من طريق الوليد بن أبي الوليد عن عثمان بن عبد الله بن سراقة عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن سراقة هذا - وهو ابن بنت عمر بن الخطاب - لم يثبت سماعه من عمر.\nوالوليد بن أبي الوليد وثقه أبو زرعة، وكذا ابن حبان؛ إلا أنه قال:\n\"ربما خالف؛ على قلة روايته\".\nقلت: ولعله لذلك قال الحافظ:\n\"لين الحديث\".","vol":"10","page":89},{"text":"<span data-type=\"title\" id=toc-4598>٤٥٨٣ </span>- (من حاول أمرًا بمعصية؛ كان ذلك أفوت لما رجا، وأقرب لمجيء ما اتقى) .\nضعيف\nرواه تمام في \"الفوائد\" (٣١-٣٢)، ومن طريقه الضياء في \"المختارة\" (١٠٥/ ١-٢): أنبا أبو زرعة محمد بن سعيد بن أحمد القرشي - يعرف بابن التمار -: حدثنا علي بن عمرو بن عبد الله المخزومي: حدثنا معاوية بن عبد الرحمن: حدثنا حريز بن عثمان: حدثنا عبد الله بن بسر المازني مرفوعًا.","vol":"10","page":89},{"text":"قلت: وهذا إسناد ضعيف؛ من دون حريز لم أعرفهم.\nوأخرجه القضاعي (٤٤/ ١) عن مقدام بن داود قال: أخبرنا علي بن معبد قال: أخبرنا بقية بن الوليد عن الحكم بن عبد الله قال: أخبرنا الزهري مرفوعًا.\nوأخرجه هو، وأبو نعيم (٦/ ٣٣٩) من طريق عبد الوهاب بن نافع الشلبي قال: أنبأنا مالك بن أنس عن إسحاق بن عبد الله بن أبي طلحة عن أنس رفعه.\nقلت: وعبد الوهاب هذا؛ اتهمه الذهبي فقال:\n\"وهاه الدارقطني وغيره، ألصق بمالك عن نافع عن ابن عمر مرفوعًا: \"لا تكرهوا مرضاكم على الطعام؛ فإن الله يطعمهم ... \" (١) .\nقلت: وهذا الحديث؛ أخرجه الخطيب في \"الرواة عن مالك\"، والدارقطني أيضًا؛ وقال بعده:\n\"عبد الوهاب واه جدًا\".\nوالحكم بن عبد الله: هو الأيلي؛ كذاب؛ كما قال أبو حاتم. وقال أحمد:\n\"أحاديثه كلها موضوعة\".\n<span data-type=\"title\" id=toc-4599>٤٥٨٤ </span>- (من حج عن أبيه وأمه؛ فقد قضى عنه حجته، وكان له فضل عشر حجج) .\nباطل\nأخرجه الدارقطني في \"سننه\" (ص ٢٧٢) عن عثمان بن عبد الرحمن عن محمد بن عمرو البصري عن عطاء عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عثمان بن عبد الرحمن: هو الطرائفي؛ كما يأتي في\n_________\n(١) حسنه الشيخ - ﵀ - في \" الصحيحة \" (٧٢٧) من غير حديث ابن عمر، فلتنظر. (الناشر)","vol":"10","page":90},{"text":"رواية ابن أبي حاتم، وهو صدوق في نفسه، وإنما ضعف لكثرة روايته عن الضعفاء.\nومحمد بن عمرو البصري؛ الظاهر أن أبو سهل الأنصاري البصري، وبه جزم بعضهم، وهو ضعيف كما في \"التقريب\"، وكان يحيى بن سعيد يضعفه جدًا كما في \"الجرح والتعديل\" (٤/ ١/ ٣٢) بروايتين له عنه.\nلكني لم أجد من ذكر في شيوخه عطاء، ولا في الرواة عنه عثمان بن عبد الرحمن الطرائفي! وكأنه لذلك جزم أبو حاتم بأنه ليس هو محمد بن عمرو؛ وإنما محمد بن عمر المحرم. فقال ابنه في \"العلل\" (١/ ٢٧٨):\n\"سألت أبي عن حديث رواه عثمان بن عبد الرحمن الطرائفي قال: حدثني محمد بن عمرو ... (فذكره)؟ قال أبي: ليس هذا محمد بن عمرو، إنما هذا هو محمد بن عمر؛ الذي يعرف بالمحرم، وكان واهي الحديث، وهذا عندي حديث باطل\".\n<span data-type=\"title\" id=toc-4600>٤٥٨٥ </span>- (من حج هذا البيت أو اعتمر؛ فليكن آخر عهده بالبيت [الطواف]) .\nضعيف\nأخرجه الترمذي (٩٤٦)، وأحمد (٣/ ٤١٦-٤١٧)، وابن نافع في \"المعجم\" عن الحجاج بن أرطأة عن عبد الملك بن المغيرة عن عبد الرحمن بن البيلماني عن عمرو بن أوس عن الحارث بن عبد الله بن أوس قال: سمعت رسول الله - ﷺ - يقول ... فذكره.\nفقال له عمر: خررت من يديك! سمعت هذا من رسول الله - ﷺ - ولم تخبرنا به؟! وقال الترمذي:\n\"حديث غريب\".","vol":"10","page":91},{"text":"قلت: أي ضعيف، وذلك لأن عبد الرحمن البيلماني ضعيف.\nوالحجاج بن أرطأة مدلس؛ وقد عنعنه.\nوقد صح الحديث عن ابن أوس دون ذكر الاعتمار: فرواه الوليد بن عبد الرحمن عن الحارث بن عبد الله بن أوس قال:\nأتيت عمر بن الخطاب، فسألته عن المرأة تطوف بالبيت يوم النحر ثم تحيض؟ قال: ليكن آخر عهدها بالبيت. قال: فقال الحارث: كذلك أفتاني رسول الله - ﷺ - لكيما أخالف؟!\nأخرجه أبو داود (١/ ٣١٣)، والنسائي في \"الكبرى\" - كما في \"تحفة المزي\" (٣/ ٦) -، وأحمد (٣/ ٤١٦)، وابن أبي خيثمة في \"التاريخ\" (ص ٤٥ - مصورة الجامعة الإسلامية)، والطحاوي في \"شرح المعاني\" (١/ ٢٢١) .\nقلت: وإسناده صحيح، رجاله ثقات رجال مسلم.\nوالوليد هذا: هو الجرشي.\nوصححه الحافظ في \"الإصابة\".\nواقتصر المنذري في \"مختصر السنن\" (٢/ ٤٣٠) على تحسينه؛ وهو قصور! وصرح بأن إسناد الترمذي المتقدم ضعيف.\nواعلم أن ظاهر الحديث: وجوب طواف الوداع على الحائض أيضًا، وأنه يجب عليها الانتظار حتى تطهر فتطوف! لكن قد جاءت أحاديث صحيحة بالترخيص لها بالانصراف؛ ما دام أنها طافت قبل ذلك طواف الإفاضة. ولذلك قال الخطابي في \"معالم السنن\":","vol":"10","page":92},{"text":"\"قلت: وهذا على سبيل الاختيار في الحائض؛ إذا كان في الزمان نفس، وفي الوقت مهلة، فأما إذا أعجلها السير؛ كان لها أن تنفر من غير وداع؛ بدليل خبر صفية. وممن قال: إنه لا وداع على الحائض: مالك، والأوزاعي، والشافعي، وأحمد، وإسحاق، وهو قول أصحاب الرأي وكذلك قال سفيان\".\nقلت: ومن تلك الأحاديث التي أشرنا إليها: حديث ابن عباس قال:\nأمر الناس أن يكون آخر عهدهم بالبيت؛ إلا أنه خفف عن المرأة الحائض.\nأخرجه مسلم (٤/ ٩٣) . وفي رواية له عنه مرفوعًا:\n\"لا ينفرن أحد حتى يكون آخر عهده بالبيت\".\nورواه الطحاوي (١/ ٤٢٣) بإسناد صحيح عن عبد الله بن عمر أيضًا، وزاد:\nإلا الحيض؛ رخص لهن رسول الله - ﷺ -.\nوصححه الترمذي (٩٤٤) وغيره.\nورواه ابن حبان في \"الصحيحة\" (٣٨٨٨) بلفظ:\n\"من حج البيت؛ فليكن آخر عهده بالبيت؛ إلا الحيض، رخص لهن رسول الله - ﷺ -.\nثم رأيت حديث الترجمة؛ قد أخرجه ابن أبي خيثمة في \"التاريخ\" (ص ٤٠-٤١) من طريق الحجاج به، دون قوله:\n\"أو اعتمر\"؛ فهو الصواب.\nقوله: (أربت عن يديك)؛ أي: سقطت آرابك من اليدين خاصة؛ كما في \"النهاية\".\nو(الآراب): الأعضاء.","vol":"10","page":93},{"text":"(تنبيه): عزا السيوطي حديث الترجمة لأصحاب \"السنن الثلاثة\"! وليس هو عند أبي داود والنسائي بهذا اللفظ، وإنما بلفظ آخر؛ ليس فيه ذكر العمرة، ولا هو بهذا المعموم: \"من....\"! وهو مخرج في \"صحيح أبي داود\" برقم (١٧٤٩) .\n<span data-type=\"title\" id=toc-4601>٤٥٨٦ </span>- (من حج فلم يرفث ولم يفسق؛ غفر له ما تقدم من ذنبه) .\nشاذ بهذا اللفظ\nأخرجه الترمذي (١/ ١٥٥): حدثنا ابن أبي عمر: حدثنا سفيان عن منصور عن أبي حازم عن أبي هريرة مرفوعًا. وقال الترمذي:\n\"حديث حسن صحيح\"!\nقلت: جرى الترمذي على ظاهر إسناده، فحكم له بالصحة؛ فإن رجاله كلهم ثقات على شرط الشيخين؛ غير ابن أبي عمر - واسمه محمد بن يحيى -؛ فإنه على شرط مسلم وحده. وقد خولف في لفظ الحديث؛ فهو العلة. وقد قال فيه الحافظ:\n\"صدوق، صنف \"المسند\"، وكان لازم ابن عيينة، لكن قال أبو حاتم: كانت فيه غفلة\".\nقلت: وقد خالفه الإمام أحمد فقال (٢/ ٢٤٨): حدثنا سفيان عن منصور ... بلفظ:\n\" ... رجع كيوم ولدته أمه\".\nوهذا هو المحفوظ عن منصور؛ فقد رواه جمع من الثقات الحفاظ عن منصور به.\nأخرجه البخاري (١/ ٤٥٥)، ومسلم (٤/ ١٠٧)، والدارمي (٢/ ٣١)، وابن ماجه (٢٨٨٩)، وأحمد أيضًا (٢/ ٤١٠،٤٨٤،٤٩٤)، والطبري (٣٧٢١،٣٧٢٢،٣٧٢٤) .","vol":"10","page":94},{"text":"وتابعه سيار أبو الحكم قال: سمعت أبا حازم به.\nأخرجه البخاري (١/ ٣٨٦)، ومسلم أيضًا، وأحمد (٢/ ٢٢٩)، والطبري (٣٧١٨،٣٧١٩،٣٧٢٨) .\nوتابعه الأعمش عن أبي حازم به.\nأخرجه الطبري (٣٧٢٣)، وابن عدي في \"الكامل\" (٦/ ١٠٢)، وزاد في أوله زيادة منكرة بلفظ:\nقال - ونظر إلى البيت -: \"من حج ... \".\nوسنده واه.\nوتابعه هلال بن يساف عن أبي حازم به.\nأخرجه الطبري أيضًا (٣٧٢٦،٣٧٢٧) .\nفهؤلاء ثلاثة من الثقات تابعوا منصورًا على اللفظ الثاني الذي رواه عنه الحفاظ؛ فدل ذلك دلالة قاطعة على شذوذ ابن أبي عمر في روايته باللفظ الأول عن سفيان، وصواب رواية أحمد عنه؛ وهو المراد.\n<span data-type=\"title\" id=toc-4602>٤٥٨٧ </span>- (من حضر إمامًا؛ فليقل حقًا أو ليسكت) .\nضعيف\nرواه ابن أبي الدنيا في \"الصمت\" (٤/ ٤٢): حدثني القاسم بن هاشم: حدثنا أحمد بن إسحاق الحضرمي: حدثنا وهيب بن خالد: حدثنا أبو واقد الليثي عن نافع عن ابن عمر مرفوعًا.\nورواه أبو بكر الشافعي في \"الفوائد\" (٦/ ٦٣/ ١)، وعنه ابن عساكر (٨/ ١٠٨/ ١) عن سهل بن بكار: أخبرنا وهيب به.","vol":"10","page":95},{"text":"ورواه ابن عدي (١٩٩/ ١) من طريق آخر عن أحمد بن إسحاق به. وقال:\n\"وأبو واقد صالح بن محمد؛ من الضعفاء الذين يكتب حديثهم\". وقال الحافظ:\n\"ضعيف\".\nورواه موسى بن إسماعيل عن وهيب عن أيوب عن نافع به.\nذكره ابن أبي حاتم في \"العلل\" (٢/ ٤٣١)؛ وقال:\n\"فسمعت أبي يقول: هذا خطأ؛ إنما هو وهيب عن أبي واقد عن نافع عن ابن عمر عن النبي - ﷺ -\".\n<span data-type=\"title\" id=toc-4603>٤٥٨٨ </span>- (من حضر معصبة فكرهها؛ فكأنما غاب عنها، ومن غاب عنها وأحبها؛ فكأنما حضرها) .\nضعيف\nرواه ابن حبان في \"الثقات\" (٢/ ٣٠٣): حدثنا عمرو بن محمد بن سهل بن عسكر: حدثنا سعيد بن أبي مريم: حدثنا نافع بن زيد عن يحيى بن أبي سليمان عن المقبري عن أبي هريرة مرفوعًا.\nوهذا سند ضعيف؛ من أجل يحيى بن أبي سليمان -؛ فإنه وإن وثقه ابن حبان، وفي ترجمته ساق له هذا الحديث، ووثقه الحاكم -؛ فقد قال البخاري:\n\"منكر الحديث\". وقال أبو حاتم:\n\"ليس بالقوي، يكتب حديثه\".\nومن طريقه: أخرجه الهروي في \"ذم الكلام\" (٢/ ٣٩/ ١-٢)، وابن أبي الدنيا في \"الأمر بالمعروف\" (٦١/ ٢) . وقال الحافظ:","vol":"10","page":96},{"text":"\"لين الحديث\" (١) .\n<span data-type=\"title\" id=toc-4604>٤٥٨٩ </span>- (من حفظ على أمتي أربعين حديثًا من السنة، كنت له شفيعًا يوم القيامة) .\nموضوع\nرواه الحسن بن سفيان في \"الأربعين\"، وعنه المقدسي في آخر \"أربعينه\" (٦١/ ٢)، وتمام في \"الفوائد\" (٢٠٩/ ٢)، وابن عدي (١٥/ ٢)، وأبو عبد الله الصاعدي في \"الأربعين\" (١/ ٢)، والخطيب في \"شرف أصحاب الحديث\" (١/ ٣٢/ ١)، وأبو القاسم القشيري في \"أربعينه\" (١٥١/ ١)، وابن عبد البر في \"الجامع\" (١/ ٤٤)، والقاسم بن عساكر في \"الأربعين البلدانية\" (٤/ ١)، ومحمد ابن طولون في \"الأربعين\" (٦/ ١) عن إسحاق بن نجيح عن ابن جريج عن عطاء ابن أبي رباح عن ابن عباس مرفوعًا. وقال ابن عدي:\n\"إسحاق بن نجيح بين الأمر في الضعفاء، وهو ممن يضع الحديث\". وقال ابن نصر المقدسي:\n\"تفرد به إسحاق بن نجيح الملطي\".\nوتعقبه ابن طولون بقوله:\n\"رواه ابن عدي من حديث خالد بن يزيد العمري عن ابن جريج به، ثم قال:\n\"روى هذا الحديث - مع خالد بن يزيد - إسحاق بن نجيح الملطي، وهو شر منه\". وإسحاق هذا؛ قال أحمد: هو أكذب الناس. وقال يحيى: هو معروف\n_________\n(١) والحديث قد ورد بنحوه من حديث العرس بن عميرة، وعدي بن عدي في \" سنن أبي داود \" (٤٣٤٥ - ٤٣٤٦)؛ وهو مخرج في \" المشكاة \" (٥١٤١) محسنًا. (الناشر) .","vol":"10","page":97},{"text":"بالكذب ووضع الحديث. وقال الحافظ أبو نعيم: رواية ابن جريج عن عطاء عن ابن عباس متصلة صحيحة على شرط الأئمة، لكن الراوي عن ابن جريج إسحاق ابن نجيح متروك الحديث\"!\nقلت: وهذا تعقب شكلي لا طائل تحته؛ فإن خالدًا هذا كذاب أيضًا، كذبه أبو حاتم ويحيى. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".\nوتابعه بقية عن عبد الملك بن عبد العزيز (وهو ابن جريج)؛ بلفظ:\n\"من حمل من أمتي أربعين حديثًا؛ بعثه الله يوم القيامة فقيهًا عالمًا\".\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٠٠-٢٠١)، والسلفي في \"الطيوريات\" (٨٩/ ١-٢)، والقاسم بن عساكر في \"أربعينه\" (٤/ ٢) عن عبد الله ابن محمد بن سعيد الإصطخري: حدثنا أبو عبد الله محمد بن أحمد الشرقي - بإصطخر -: أخبرنا محمد بن عمرو بن حنان: أخبرنا بقية بن الوليد. وقال القاسم:\n\"عبد الله بن محمد بن سعيد الإصطخري أكثر من روى عنه مجهولون لا يعرفون، وأحاديثه مقلوبة، قال البرقاني: أظنهم تكلموا فيه. وشيخه مجهول. ومحمد بن عبد الله بن عمرو بن حنان أبو عبد الله الكلبي من أهل حمص؛ ثقة. وبقية تكلموا فيه\".\nقلت: ذكر ابن حبان أنه كان مدلسًا، يدلس عن الثقات ما أخذه عن مثل المجاشع بن عمرو، والسري بن عبد الحميد، وعمر بن موسى التميمي، وأشباههم من المتروكين.","vol":"10","page":98},{"text":"ثم روى ابن عبد البر من طريق يعقوب بن إسحاق بن إبراهيم بن يزيد بن حجر العسقلاني: حدثنا أبو أحمد حميد بن مخلد بن زنجويه: أخبرنا يحيى بن عبد الله بن بكير قال: حدثنا مالك بن أنس عن نافع مولى ابن عمر عن ابن عمر مرفوعًا نحوه. وقال:\n\"هذا أحسن إسناد جاء به هذا الحديث، ولكنه غير محفوظ ولا معروف من حديث مالك، ومن رواه عن مالك فقد أخطأ عليه، وأضاف ما ليس من روايته عليه\"!\nكذا قال، وأقره ابن طولون! وهو بحاجة إلى تحرير؛ فإن ظاهره تعصيب الخطأ بيحيى بن عبد الله بن بكير؛ فإنه مع كونه من شيوخ البخاري ومسلم؛ فقد تكلموا في سماعه من مالك، كما قال الحافظ في \"التقريب\".\nلكن في الطريق إليه يعقوب العسقلاني؛ قال الذهبي:\n\"كذاب\".\nثم ساق له هذا الحديث بهذا الإسناد.\nوساق له الحافظ في \"اللسان\" حديثًا آخر موقوفًا على ابن عمر، وقال:\n\"هذا من أباطيل يعقوب\". ثم قال:\n\"وقد وجدت له حكاية يشبه أن تكون من وضعه\". ثم ذكرها بسنده منه إليه؛ فهو الآفة.\nثم رواه القاسم بن عساكر من طريق أبي نصر محمد بن علي بن عبد الله بن أحمد بن ودعان الموصلي: أنبأنا أبو سعيد الآملي المقرىء: أخبرنا أبو محمد عبد الله","vol":"10","page":99},{"text":"ابن أحمد القاضي عن أبيه: حدثنا أبو علي الحسن بن الصباح البزار: حدثنا سفيان ابن عيينة عن عمرو بن دينار عن ابن عمر؛ بلفظ:\n\"من نقل عني إلى من لم يلحقني من أمتي أربعين حديثًا؛ كتب في زمرة العلماء، وحشر في جملة الشهداء\". وقال:\n\"أبو نصر بن ودعان غير ثقة عند أهل الحديث، نسبه قوم إلى الكذب، وآخرون إلى وضع الأحاديث، وسمعت أبي ﵀ يصفه بالكذب والوضع. وأساء الثناء عليه الحافظ أبو طاهر السلفي، وصنف جزءًا لطيفًا في الطعن في \"أربعين ابن ودعان\" - وهو عندي -. وأبو سعيد الآملي غير معروف. وأبو محمد عبد الله بن أحمد القاضي غير مشهور. وأبوه كذلك. والحديث مركب على إسناد صحيح\".\nوابن ودعان هذا مترجم في \"الميزان\"، ووصفه بأنه:\n\"صاحب تلك \"الأربعين الودعانية الموضوعة\"، ذمه أبو طاهر السلفي وأدركه وسمع منه، وقال: هالك متهم بالكذب. وكتابه في \"الأربعين\" سرقه من عمه أبي الفتح، وقيل: سرقه من زيد بن رفاعة وحذف منه الخطبة ... وابن رفاعة وضعها أيضًا، ولفق كلمات من دقائق الحكماء، ومن قول لقمان، وطول الأحاديث\".\nوزيد بن رفاعة هذا يكنى بأبي الخير، وله ترجمة أيضًا في \"الميزان\"، و\"أربعينه\" محفوظة في المكتبة الظاهرية.\nوقد أخرج الحديث فيه (٣/ ١)، وعنه القاسم بن عساكر في \"أربعين السلفي\" (٦/ ٢): حدثني علي بن شعيب البزاز - بالرقة -: أخبرنا إسماعيل بن","vol":"10","page":100},{"text":"إبراهيم الأسدي: أخبرنا عباد بن إسحاق: أخبرنا عبد الرحمن بن معاوية عن الحارث مولى سباع عن أبي سعيد الخدري مرفوعًا بلفظ الترجمة؛ إلا أنه قال:\n\"أدخلته يوم القيامة في شفاعتي\". وقال ابن عساكر:\n\"أبو الخير متهم بوضع الحديث، كذاب، ذكره أبو بكر الخطيب في \"التاريخ\" فقال: كان كذابًا وقال: سمعت أبا القاسم هبة الله بن الحسن الطبري ذكر زيد بن رفاعة فقال: رأيته بالري، وأساء القول فيه. وشيخه علي بن شعيب مجهول. وإسماعيل بن إبراهيم الأسدي غير معروف. وعباد بن إسحاق مجهول. وعبد الرحمن بن معاوية أبو الحويرث الزرقي سئل مالك عنه فقال: ليس بثقة. وقال أبو حاتم الرازي: ليس بثقة، يكتب حديثه ولا يحتج به\".\nواللفظ الثاني المتقدم من حديث بقية قد روي من حديث أنس أيضًا، وله عنه طريقان:\nالأولى: عن سليمان بن سلمة الخبائزي: حدثنا نصر بن الليث عن عمر بن شاكر عنه.\nأخرجه ابن عدي (٥/ ٥٦)، وتمام (٢٠٦/ ٢) .\nقلت: عمر هذا ضعيف؛ وفي ترجمته أورده ابن عدي؛ فما أصاب؛ لأن الخبائزي متهم بالكذب! لذلك قال الذهبي في آخر ترجمة عمر:\n\"هذا من وضع سليمان، فينبغي أن يكون في ترجمته\".\nوالأخرى: عن معلى بن هلال عن أبان عنه.\nأخرجه الخطيب في \"شرف أصحاب الحديث\" (١/ ٣٢/ ١) عن محمد بن أبان قال: حدثنا معلى.","vol":"10","page":101},{"text":"قلت: وأبان: هو ابن أبي عياش؛ متروك.\nومعلى بن هلال؛ قال أحمد:\n\"متروك الحديث، حديثه موضوع كذب\". وقال الحافظ:\n\"اتفق النقاد على تكذيبه\".\nومحمد بن أبان: هو الغنوي أو الغيري؛ مجهول الحال.\nوخالفه أبو إسحاق الحجازي فقال: عن المعلى عن السدي عن أنس.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٢٠٦)، وابن عبد البر (١/ ٤٣) عن بقية عنه.\nوأبو إسحاق هذا؛ قال الذهبي:\n\"روى عن موسى بن أبي عائشة مناكير. قال ابن حبان: لا يجوز الاحتجاج به\". ثم ذكر له حديثًا طويلًا موضوعًا.\nوقد جمع اللفظين المذكورين في سياق واحد بعض المتروكين، فقال عبد الملك ابن هارون بن عنترة عن أبيه عن جده وعن أبي الدرداء مرفوعًا بلفظ:\n\"من حفظ على أمتي أربعين حديثًا من أمر دينها؛ بعثه الله فقيهًا، وكنت له يوم القيامة شافعًا وشهيدًا\".\nأخرجه أبو بكر الشافعي في \"الفوائد\" (٤/ ٣٧/ ٢)، وأبو عبد الله بن منده في \"الأمالي\" (٣٦/ ٢)، والسلفي في \"الأربعين\" (٩/ ٢)، والقاسم بن عساكر (٦/ ١) عن الفضل بن غانم عنه. وقال ابن عساكر:","vol":"10","page":102},{"text":"\"الفضل بن غانم البغدادي قاضي الري. قال أحمد بن حنبل: من يقبل عن ذاك حديثًا؟! يعني من يكتب عنه؟!\nوعبد الملك بن هارون بن عنترة؛ ضعفه أحمد بن حنبل. وقال يحيى بن معين: كذاب. وقال أبو حاتم: متروك الحديث، ذاهب الحديث\".\nوقال الحافظ ابن حجر في \"الأربعين العوالي\" (رقم ٤٥) - بعدما أخرجه من طريق السلفي -:\n\"هذا حديث مشهور، وله طرق كثيرة، وهو غريب من هذا الوجه، تفرد به عبد الملك. وأخرجه ابن حبان في \"كتاب الضعفاء\" له من طريق عبد الملك بن هارون هذا، واتهمه به، وقال: لا يحل كتب حديثه إلا للاعتبار. وضعفه غيره، وباقي رجاله ثقات\".\nوعبد الملك؛ قال السعدي:\n\"دجال كذاب\". وقال صالح بن محمد:\n\"عامة حديثه كذب، وأبوه هارون ثقة\". وقال الحاكم في \"المدخل\":\n\"روى عن أبيه أحاديث موضوعة\".\nوفي الباب طرق أخرى عند ابن عبد البر وغيره؛ لا تخلو كلها من مجروح، وقال ابن عبد البر في آخرها:\n\"قال أبو علي بن السكن: وليس يروى هذا الحديث عن النبي - ﷺ - من وجه ثابت\". وقال النووي في مقدمة \"أربعينه\":\n\"واتفق الحفاظ على أنه حديث ضعيف، وإن كثرت طرقه\".","vol":"10","page":103},{"text":"يعني: أن كثرة طرقه لم ينجبر بها ضعفه، وما ذلك إلا لشدة ضعفها واختلاف ألفاظها.\nوالحق: أن الحديث عندي موضوع، وإن اشتهر عند العلماء، وعملوا من أجله كتب \"الأربعين\"، ولو كان صحيحًا؛ لما قيض الله لروايته والتفرد به تلك الكثرة من الكذابين والوضاعين!\n<span data-type=\"title\" id=toc-4605>٤٥٩٠ </span>- (من حمل أخاه على شسع؛ كأنما حمله على دابة في سبيل الله) .\nضعيف\nأخرجه الطبراني في \"مسند الشاميين\" (ص ٦٦٣)، وأبو نعيم في \"الحلية\" (٥/ ١٨٩) عن الهذيل بن إبراهيم: أخبرنا عثمان بن عبد الرحمن عن مكحول عن أبي الدرداء مرفوعًا.\nقلت: وهذا موضوع؛ آفته عثمان بن عبد الرحمن - وهو الوقاصي -؛ كذاب. والهذيل؛ قال ابن حبان في \"الثقات\":\n\"حدثنا عنه أبو يعلى، يعتبر حديثه إذا روى عن الثقات؛ فإنه يروي عن عثمان بن عبد الرحمن ومجاشع بن يوسف وصالح بن بيان الساحلي\".\nوقد روي من حديث أنس مرفوعًا به؛ إلا أنه قال:\n\" ... على فرس؛ شاك السلاح في سبيل الله\".\nأخرجه الخطيب (٥/ ٢٣١) عن محمد بن حبان بن عمرو الباهلي: حدثنا أبو معمر الضرير العابد: حدثنا عبد الواحد بن زيد عن الحسن عن أنس.\nأورده في ترجمة ابن حبان هذا، وروى عن عبد الله بن إبراهيم الأبندوني قال:","vol":"10","page":104},{"text":"\"كان لا بأس به إن شاء الله\". وعن عبد الغني بن سعيد الحافظ:\n\"يحدث بمناكير\". وقال الصوري:\n\"ضعيف\".\nوأبو معمر الضرير العابد؛ لم أعرفه، ولا أورده الدولابي في \"الكنى\"! وقال المناوي:\n\"مجهول\".\nفلا أدري؛ أقاله اجتهادًا من عند نفسه، أم نقله عن غيره؟! وهذا فيه بعد، والأول هو الأقرب، والتعبير حينئذ موهم للآخر؛ فتأمل!\nوعبد الواحد بن زيد ضعيف جدًا؛ قال البخاري:\n\"تركوه\". وقال النسائي:\n\"ليس بثقة\".\n(تنبيه): أورد السيوطي الحديث في \"الجامع الصغير\" من رواية الخطيب في \"التاريخ\" عن أنس! وهذا من أوهامه ﵀؛ فإن لفظ الخطيب عنه مخالف لهذا كما تقدم!\nوأما في \"الجامع الكبير\"؛ فإنه ذكره على الصواب.\n<span data-type=\"title\" id=toc-4606>٤٥٩١ </span>- (من ختم القرآن أول النهار؛ صلت عليه الملائكة حتى يمسي، ومن ختمه آخر النهار؛ صلت عليه الملائكة حتى يصبح) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٦) عن هشام بن عبيد الله عن","vol":"10","page":105},{"text":"محمد - يعني: ابن جابر - عن ليث عن طلحة بن مصرف عن مصعب بن سعد عن سعد مرفوعًا، وقال:\n\"غريب من حديث طلحة، تفرد به هشام عن محمد\".\nقلت: وهذا إسناد ضعيف، وفيه علل:\nالأولى: ليث - وهو ابن أبي سليم - كان اختلط.\nالثانية: محمد بن جابر - وهو الحنفي اليمامي -؛ قال الحافظ:\n\"صدوق، ذهبت كتبه فساء حفظه، وخلط كثيرًا، وعمي فصار يلقن، ورجحه أبو حاتم على ابن لهيعة\".\nالثالثة: هشام بن عبيد الله - وهو الرازي -؛ أورده الذهبي في \"المغني\"، وقال:\n\"قال ابن حبان: كثرت مخالفته للأثبات فبطل الاحتجاج به. ثم روى له حديثين أراهما موضوعين.. وأما أبو حاتم فقال: صدوق ... \".\nوالحديثان اللذان أشار إليهما؛ قد تقدما في سياق واحد برقم (١٩٢)؛ فراجع إن شئت.\n<span data-type=\"title\" id=toc-4607>٤٥٩٢ </span>- (من خصى عبد هـ خصيناه) .\nضعيف\nأخرجه أبو داود (٢/ ٢٤٦)، والنسائي (٢/ ٢٤١ و٢٤٣)، والحاكم (٤/ ٣٦٧-٣٦٨)، والبيهقي (٨/ ٣٥)، والطيالسي (١/ ٢٩٣)، وأحمد (٤/ ١٨) من طريق الحسن عن سمرة مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!","vol":"10","page":106},{"text":"قلت: الحسن البصري مدلس، وقد عنعنه؛ مع اختلافهم في ثبوت سماعه من سمرة، والراجح أنه سمع منه في الجملة؛ فلا يقبل منه إلا ما صرح بالسماع. ولذلك قال البيهقي:\n\"وأكثر أهل العلم بالحديث رغبوا عن رواية الحسن عن سمرة، وذهب بعضهم إلى أنه لم يسمع منه غير حديث العقيقة\".\nوقد ذكره ابن أبي حاتم في \"العلل\" (١/ ٤٥٩) من رواية معاذ بن خالد العسقلاني عن زهير بن محمد عن يزيد بن زياد عن أبي إسحاق عن الحارث عن علي مرفوعًا به. وقال:\n\"قال أبي: هذا حديث منكر\".\nوهذا إسناد ضعيف جدًا؛ آفته يزيد بن زياد - وهو القرشي الدمشقي -؛ قال الحافظ:\n\"متروك\".\nومن دونه؛ ضعيفان.\nوأبو إسحاق - وهو السبيعي - مدلس، مع اختلاطه.\nوالحارث - وهو الأعور - ضعيف؛ بل اتهمه بعضهم.\n<span data-type=\"title\" id=toc-4608>٤٥٩٣ </span>- (من دعا على من ظلمه؛ فقد انتصر) .\nضعيف\nأخرجه الترمذي (٣٥٤٧)، وابن أبي شيبة في \"المصنف\" (١٢/ ٣٣/ ٢)، وابن عدي (٣٣٧/ ٢)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٣٤٩ و٢/ ٨٩)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (١٤٩/ ٢) من حديث أبي الأحوص عن","vol":"10","page":107},{"text":"أبي حمزة عن إبراهيم عن الأسود عن عائشة مرفوعًا. وقال الترمذي:\n\"حديث غريب، لا نعرفه إلا من حديث أبي حمزة، وقد تكلم بعض أهل العلم في أبي حمزة من قبل حفظه، وهو ميمون الأعور\".\nوذكر ابن عدي نحوه، وقال:\n\"وأبو حمزة ميمون القصاب؛ أحاديثه التي يرويها - خاصة عن إبراهيم - مما لا يتابع عليه\". وقال الحافظ:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-4609>٤٥٩٤ </span>- (من ذكر الله، ففاضت عيناه من خشية الله حتى يصيب الأرض من دموعه؛ لم يعذبه الله تعالى يوم القيامة) .\nضعيف\nأخرجه الحاكم (٤/ ٢٦٠) عن أبي جعفر الرازي عن الربيع بن أنس عن أنس بن مالك مرفوعًا. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وهذا تساهل واضح؛ خصوصًا من الذهبي؛ فقد أورد الذهبي أبا جعفر هذا في \"الضعفاء\"؛ وقال:\n\"قال أبو زرعة: يهم كثيرًا. وقال أحمد: ليس بقوي. وقال مرة: صالح الحديث. وقال الفلاس: سيىء الحفظ. وقال آخر: ثقة\". وقال الحافظ:\n\"صدوق سيىء الحفظ\".\nقلت: فمثله لا يحسن حديثه؛ فكيف يصحح؟!","vol":"10","page":108},{"text":"<span data-type=\"title\" id=toc-4610>٤٥٩٥ </span>- (من ذهب بصره في الدنيا؛ كان له نورًا يوم القيامة إن كان صالحًا) .\nموضوع\nأخرجه ابن عدي (٣٣/ ٢) عن بشر بن إبراهيم الأنصاري عن الأوزاعي عن حميد بن عطاء عن عبد الله بن الحارث عن عبد الله بن مسعود مرفوعًا.\nساقه في ترجمة بشر هذا مع أحاديث أخرى؛ ثم قال:\n\"وهي بواطيل\". وقال:\n\"بشر؛ منكر الحديث عن الثقات والأئمة، وهو ممن يضع الحديث على الثقات\".","vol":"10","page":109},{"text":"<span data-type=\"title\" id=toc-4611>٤٥٩٦ </span>- (من رفع رأسه قبل الإمام أو وضع؛ فلا صلاة له) .\nمنكر\nرواه ابن الضريس في \"أحاديثه\" (٣/ ١) عن محمد بن جابر عن عبد الله بن بدر عن علي بن شيبان عن أبيه قال:\nصليت خلف النبي - ﷺ -؛ فرفع رجل رأسه قبل النبي - ﷺ -؛ فلما انصرف قال ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير محمد بن جابر - وهو الحنفي اليمامي -؛ ضعيف؛ لسوء حفظه واختلاطه؛ كما تقدم قريبًا.\nومن طريقه: رواه مسدد - كما في \"إتحاف السادة المهرة\" (١/ ٦٥/ ١) للبوصيري -؛ وقال:\n\"وهو ضعيف\".","vol":"10","page":109},{"text":"وكذلك رواه بقي بن مخلد في \"مسنده\" كما في ترجمة شيبان - وهو ابن محرز اليمامي من \"الإصابة\" (٢/ ١٦٠) للحافظ -، وقال:\n\"وقد أخرج ابن ماجه هذا الحديث من هذا الوجه، لكن قال: عن عبد الله بن بدر عن عبد الرحمن بن علي بن شيبان عن أبيه ... وهو المعروف. ووالده (١) (علي) صحابي\".\nقلت: وقوله: \"هذا الحديث\" خطأ واضح؛ فإنه لم يخرجه ابن ماجه، وإنما أخرج بالإسناد الذي ذكره عن علي بن شيبان حديثًا آخر فيه:\n.. فرأى رجلًا فردًا يصلي خلف الصف، قال: فوقف عليه نبي الله - ﷺ - حين انصرف، قال:\n\"استقبل صلاتك، لا صلاة للذي خلف الصف\".\nوكذا رواه جماعة من الحفاظ من الوجه المذكور، من طريق ملازم بن عمرو عن عبد الله بن بدر ... وهو مخرج في \"الإرواء\" (٢/ ٣٢٨-٣٢٩) .\nوملازم بن عمرو ثقة. فروايته هذه مما يؤكد ضعف محمد بن جابر، وخطأه في روايته لحديث الترجمة سندًا ومتنًا، فهو حديث منكر.\nوالخطأ الذي وقع فيه الحافظ؛ قلده عليه الشيخ الأعظمي ﵀ في تعليقه على \" المطالب العالية\" (١/ ١١٥)، فقد نقله عنه وأقره! وزاد ضغثًا على إبالة؛ فإنه نقله مع الخطأ المطبعي المشار إليه آنفًا! ومع ذلك؛ فقد طبع الناشرون لـ \"المطالب\" بتحقيقه على طرته: \"تحقيق الأستاذ المحدث الشيخ حبيب الرحمن الأعظمي\"!\n_________\n(١) الأصل: (وولده)، وهو خطأ مطبعي ظاهر.","vol":"10","page":110},{"text":"وأنا أرى أن نسبة ذلك إليه فيها نظر؛ لكثرة الأوهام العلمية والأخطاء المطبعية الواقعة فيه، وغيرها.\nوقد نبهت في هذه \"السلسلة\" وغيرها على الشيء الكثير منها. والله الموفق لا رب سواه، ولا معبود - بحق - غيره.\nوقد أورد حديث الترجمة الشيخ أبو عبد الله بن بطة في كتابه \"الشرح والإبانة عن أصول السنة والديانة\" (ص ٢٠٧) رقم (٣٩٤/ تحقيق صهري رضا نعسان)، وقال رضا في تخريجه:\n\"رواه أبو عوانة في \"مسنده\" ١٥/ ١٣٨\"!\nولم أدر هذا الرقم؛ رقم المطبوع منه أو المخطوط؟! وعلمي أن المطبوع منه خمس مجلدات، وقد راجعته في مظانه منها؛ فلم أجده! فالله أعلم.\n<span data-type=\"title\" id=toc-4612>٤٥٩٧ </span>- (من ركع عشر ركعات بين المغرب والعشاء، بني له قصر في الجنة. فقال عمر بن الخطاب: إذا تكثر قصورنا أو بيوتنا يا رسول الله؟! فقال: الله أكثر وأفضل؛ أو قال: وأطيب) (١) .\nضعيف\nرواه عبد الله بن المبارك في \"الزهد\" (١١٤/ ٢ من الكواكب ٥٧٥؛ رقم ١٢٦٤ - ط)، وعنه ابن نصر في \"قيام الليل\": أنبأنا يحيى بن أيوب: حدثني محمد بن أبي الحجاج أنه سمع عبد الكريم بن الحارث يحدث أن رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا مرسل ضعيف؛ محمد بن أبي الحجاج لم أعرفه، ويحتمل أن تكون أداة الكنية: \"أبي\" مقحمة من بعض الرواة، فيكون حينئذ محمد بن\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" نصر \" (٣٣) \". (الناشر) .","vol":"10","page":111},{"text":"الحجاج - وهو اللخمي الواسطي - فقد ذكروا في الرواة عنه يحيى بن أيوب العابد.\nثم بدا لي أنه ليس به؛ فإن العابد هذا لم يذكر في شيوخ ابن المبارك، وإنما ذكورا فيهم يحيى بن أيوب الغافقي المصري! ثم إن العابد متأخر الوفاة عن ابن المبارك بنحو (٤٣) سنة.\n<span data-type=\"title\" id=toc-4613>٤٥٩٨ </span>- (من زارني بالمدينة محتسبًا؛ كنت له شهيدًا أو شفيعًا يوم القيامة) .\nضعيف\nرواه السهمي في \"تاريخ جرجان\" (٣٩١): حدثنا أبو بكر الصرامي: حدثنا أبو عوانة موسى بن يوسف القطان: حدثنا عباد بن موسى الختلي: حدثنا ابن أبي فديك عن سليمان بن يزيد الكعبي عن أنس بن مالك مرفوعًا.\nوهذا إسناد ضعيف؛ سليمان هذا؛ قال أبو حاتم:\n\"منكر الحديث ليس بالقوي\". وقال ابن حبان:\n\"لا يجوز الاحتجاج به\".\nوموسى بن يوسف القطان؛ لم أجد من ترجمه.\nوأبو بكر الصرامي: اسمه محمد بن أحمد بن إسماعيل؛ ترجمه السهمي وقال:\n\"إنه توفي سنة (٣٥٨) \"؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nلكن ذكره الحافظ في \"التلخيص\" (٢/ ٤٦٧) من رواية ابن أبي الدنيا في \"كتاب القبور\" قال: أخبرنا سعيد بن عثمان الجرجاني: أخبرنا ابن أبي فديك به.\nفانحصرت العلة في الكعبي. وبه أعله الحافظ فقال:","vol":"10","page":112},{"text":"\"ضعفه ابن حبان، والدارقطني\".\nوللحديث طريق أخرى من حديث ابن عمر، تأتي برقم (٥٧٣٢) .\n<span data-type=\"title\" id=toc-4614>٤٥٩٩ </span>- (من زنى أمة لم يرها تزني؛ جلده الله يوم القيامة بسوط من نار) .\nضعيف\nأخرجه أحمد (٥/ ١٥٥) من طريق عبيد الله بن أبي جعفر عن الحمصي عن أبي طالب عن أبي ذر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو طالب والراوي عنه مجهولان. وقال في \"كنى التعجيل\":\n\"قلت: كذا رأيته في \"المسند\". ووقع في \"الكنى\" لأبي أحمد - تبعًا للبخاري -: \"الجهضمي\"؛ ولم يذكر له اسمًا ولا حالًا، ولا لأبي طالب. وفي \"الثقات\" لابن حبان: \"أبو طالب الضبعي. عن ابن عباس. وعنه قتادة\". فما أدري هو هذا أو غيره؟ \".\nقلت: أبو طالب الضبعي من رجال \"المسند\" (٥/ ٢٥٤-٢٥٥) . فكان على الحافظ أن يفرده بترجمة، أو أن يشير إلى ذلك على الأقل.\nثم إن صاحب الترجمة؛ أورده ابن أبي حاتم أيضًا (٤/ ٢/ ٣٩٧) من رواية الحمصي عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالحديث في \"كنى التاريخ\" للبخاري (٤٥) .\nوسائر رجال الحديث ثقات رجال الشيخين.\nفقد أبعد المناوي النجعة حين أعله بعبيد الله بن أبي جعفر فقط؛ دون من فوقه!!","vol":"10","page":113},{"text":"<span data-type=\"title\" id=toc-4615>٤٦٠٠ </span>- (من زهد في الدنيا؛ علمه الله تعالى بلا تعلم، وهداه الله بلا هداية، وجعله بصيرًا، وكشف عنه العمى) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٧٢) عن علي بن حفص العبسي: حدثنا نصير بن حمزة عن أبيه عن جعفر بن محمد عن محمد بن علي بن الحسين عن الحسين بن علي عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد مظلم؛ من دون أهل البيت ﵃ لم أعرف أحدًا منهم. وقال المناوي:\n\"ورواه أيضًا الديلمي، وفيه ضعيف\"!\nقلت: ولم أعرف الضعيف الذي أشار إليه! فلعل في سند \" الحلية\" تحريفًا.\nوالحديث عندي موضوع؛ عليه لوائح الوضع بادية، وظني أنه من وضع بعض الصوفية؛ الذين يظنون أن لطلب العلم طريقًا غير طريق التلقي والطلب له من أهله الذين تلقوه خلفًا عن سلف، وهو طريق الخلوة والتقوى فقط بزعمهم! وربما استدل بعض جهالهم بمثل قوله تعالى: (واتقوا الله ويعلمكم الله) !\nولم يدر المسكين أن الآية لا تعني ترك الأخذ بأسباب التعلم؛ قال الإمام القرطبي في \"تفسيره\" (٣/ ٤٠٦):\n\"وعد من الله تعالى بأن من اتقاه علمه، أي: يجعل في قلبه نورًا يفهم به ما يلقى إليه، وقد يجعل الله في قلبه ابتداءً فرقانًا، أي: فيصلًا يفصل به بين الحق والباطل، ومنه قوله تعالى: (يا أيها الذين آمنوا إن تتقوا الله يجعل لكم فرقانًا) \".","vol":"10","page":114},{"text":"<span data-type=\"title\" id=toc-4616>٤٦٠١ </span>- (من سب العرب؛ فأولئك هم المشركون) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (٤/ ٢١٧)، وابن عدي في \"الكامل\" (٣٩٠/ ٢)، والخطيب في \"التاريخ\" (١٠/ ٢٩٥)، والبيهقي في \"الشعب\" (١/ ٢/ ١٠٤/ ٢) من طريق معمر بن محمد بن معمر البلخي: حدثنا مكي بن إبراهيم: حدثنا مطرف بن معقل عن ثابت عن أنس بن مالم عن عمر بن الخطاب مرفوعًا. وقال الأولان:\n\"والحديث عن ثابت عن أنس عن عمر منكر\". وقال البيهقي:\n\"منكر بهذا الإسناد\". وقال الذهبي في ترجمة مطرف بن معقل:\n\"له حديث موضوع\". ثم ساقه.\nلكن الحافظ في \"اللسان\" أفاد أن مطرفًا هذا ثقة؛ كما قال ابن معين وغيره، وأن آفة الحديث من غيره.\nوكأنه يشير إلى معمر هذا؛ فقد أورده الذهبي في \"الميزان\"؛ وقال:\n\"وهو صدوق إن شاء الله، وله ما ينكر. قال النسائي: أنكروا عليه حديثه عن مكي عن مطرف (فذكره)، وثق\".\nقلت: وتعصيب الآفة به أولى من تعصيبها بمطرف؛ لما علمت من ثقة هذا.\nوأما معمر، فلم يوثقه أحد غير ابن حبان، ولذلك أشار الذهبي إلى تليين توثيقه بقوله:\n\"وثق\".","vol":"10","page":115},{"text":"<span data-type=\"title\" id=toc-4617>٤٦٠٢ </span>- (من سره أن يكون أقوى الناس؛ فليتوكل على الله) .\nضعيف جدًا\nرواه ابن أبي الدنيا في \"التوكل على الله ﷿\" (٤/ ٢) عن عبد الرحيم بن زيد العمي عن أبيه عن محمد بن كعب عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحيم بن زيد العمي متروك متهم؛ قال الحافظ:\n\"كذبه ابن معين\".\nورواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٦٣) عن أبي المقدام عن محمد بن كعب القرظي به؛ إلا أنه قال:\n\" ... أغنى الناس\".\nقلت: وأبو المقدام: اسمه هشام بن زياد المدني؛ متروك أيضًا.\nومن طريقه: رواه الحاكم، والبيهقي، وأبو يعلى، وإسحاق، وعبد بن حميد، والطبراني، كما في \"فيض القدير\".","vol":"10","page":116},{"text":"<span data-type=\"title\" id=toc-4618>٤٦٠٣ </span>- (من سره أن ينظر إلى امرأة من الحور العين؛ فلينظر إلى أم رومان) .\nضعيف\nأخرجه ابن سعد (٨/ ٢٧٦-٢٧٧)، وابن منده في \"المعرفة\" (٢/ ٣٥٣/ ٢)، والسهمي في \"تاريخ جرجان\" (١٥٧) عن علي بن زيد عن القاسم بن محمد قال:\nلما دليت أو رومان في قبرها؛ قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه - مه إرساله - فيه ضعف علي بن زيد؛ وهو ابن جدعان.","vol":"10","page":116},{"text":"<span data-type=\"title\" id=toc-4619>٤٦٠٤ </span>- (...........................................) (١) .\n_________\n(١) كان هنا الحديث: \" من سرَّه أن ينظر إلى رجل من أهل الجنة. . . \"؛ وقد نقله الشيخ - ﵀ - إلى \" الصحيحة \" برقم (٤٠٠٣) . (الناشر) .","vol":"10","page":117},{"text":"<span data-type=\"title\" id=toc-4620>٤٦٠٥ </span>- (من سعى بالناس؛ فهو لغير رشدة، وفيه شيء منه) (٢) .\nضعيف\nأخرجه الحاكم (٤/ ١٠٣-١٠٤)، والبيهقي في \"الشعب\" (٢/ ٢٩٥/ ١)، وابن عساكر (٣/ ٤٨٨-٤٨٩) عن مرحوم بن عبد العزيز العطار: حدثنا سهل بن عطية قال:\nكنت عند بلال بن أبي بردة بالطف، فجاء الرعل، فشكا إليه أن أهل الطف لا يؤدون الزكاة، فبعث بلال رجلًا يسأل عما يقولون، فوجد الرجل يطعن في نسبه، فرجع إلى بلال فأخبره، فكبر بلال، وقال: حدثني أبي، عن أبي موسى ﵁ قال ... فذكره مرفوعًا. وقال الحاكم.\n\"هذا حديث عن بلال بن أبي بردة؛ له أسانيد، هذا أمثلها\"! وقال الذهبي:\n\"قلت: ما صححه، ولم يصح\".\nأقول: وعلته سهل هذا؛ فإنه لا يعرف، أورده ابن أبي حاتم (٢/ ١/ ٢٠٣) من رواية مرحوم هذا عنه عن أبي الوليد مولى لقريش؛ ولم يذكر فيه جرحًا ولا تعديلًا. وكذلك صنع البخاري في \"التاريخ\" (٢/ ٢/ ١٠٢) وقال:\n\"قاله لي ابن المثنى: أخبرنا مرحوم سمع سهلًا الأعرابي عن أبي الوليد مولى لقريش سمع بلال بن أبي بردة ... فذكر الحديث بلفظ:\n_________\n(٢) كتب الشيخ - ﵀ - فوق هذا المتن: \" راجع ابن عساكر (١٠ / ٣٧٨) \". (الناشر)","vol":"10","page":117},{"text":"\"لا يبغي على الناس إلا ولد بغي، أو فيه عرق منه\".\nقلت: فكشفت هذه الرواية أن في إسناد الحاكم سقطًا؛ هو أبو الوليد هذا، ولا يعرف أيضًا، كما في \"الميزان\" و\"اللسان\" وغيرهما.\nفقد رواه الطبراني في \"الكبير\" بلفظ \"التاريخ\" - كما في \"الجامع الصغير\" -، فقال المناوي:\n\"قال الهيثمي: فيه أبو الوليد القرشي مجهول، وبقية رجاله ثقات. وقال ابن الجوزي: فيه سهل الأعرابي. قال ابن حبان: منكر الرواية، لا يقبل ما انفرد به\"!\nقلت: في هذا النقل عن ابن حبان نظر؛ فقد قال الحافظ في \"اللسان\":\n\"سهل بن عطية؛ قال ابن طاهر: منكر الرواية. وقد ذكره قبله ابن حبان في (الثقات) \".\nوهذا التوثيق من ابن حبان هو مستند الهيثمي في قوله السابق:\n\"وبقية رجاله ثقات\"! وهو ينافي ما نقله ابن الجوزي عن ابن حبان أنه قال: \"منكر الرواية ... \".\nقلت: ثم تبين لي أن كلًا من النقلين صحيح، وأن ذلك مما تناقض فيه ابن حبان؛ فإنه أورده في \"الثقات\" (٨/ ٢٨٩) قائلًا:\n\"سهل بن عطية، أعرابي، يروي عن أبي الوليد مولى لقريش. روى عنه مرحوم بن عبد العزيز العطار\"!\nوأورده في \"الضعفاء\" (١/ ٣٤٩) قائلًا:\n\"سهل الأعرابي، شيخ من أهل البصرة، قليل الحديث، منكر الرواية، وليس","vol":"10","page":118},{"text":"بالمحل الذي يقبل ما انفرد؛ لغلبة المناكير على روايته. روى عنه مرحوم بن عبد العزيز العطار. وروى عن سهل الأعرابي عن بلال ... \" فذكر الحديث بلفظ \"التاريخ\"، ولم يذكر في إسناده أبا الوليد، فدل على أن عدم وروده في رواية الحاكم ليس سقطًا منه، وإنما الرواية عنده هكذا وفق رواية ابن حبان.\nوالظاهر أن هذا الاختلاف؛ إنما هو من سهل نفسه، وذلك مما يشعر بعدم ضبطه وحفظه، فتوهم ابن حبان أن سهلًا الراوي عن بلال مباشرة؛ هو غير سهل ابن عطية الذي روى عن أبي الوليد سمع بلالًا! وهو هو كما جزم به الحافظ في ترجمة ابن عطية من \"اللسان\".\nوقد روي من طريق أخرى عن بلال بن أبي بردة عن أبيه عن جده أبي موسى مرفوعًا بلفظ:\n\"لا يبغي على الناس إلا من يركب مع البغايا، ومن لم يبال ما قال وقيل فيه؛ فهو لبغية (الأصل: لبغيه)، أو يشترك فيه شيطان\".\nأخرجه أبو الشيخ في \"التوبيخ\" (٢٣٩/ ٢١٩): حدثنا علي بن إسحاق: حدثنا إبراهيم بن يوسف المقدسي: أخبرنا عمرو بن بكر: أخبرنا عكرمة بن إبراهيم الأزدي عن بلال بن أبي بردة به.\nقلت: وهذا إسناد ضعيف جدًا، وله علل:\nالأولى: عكرمة هذا؛ قال الذهبي في \"الضعفاء\".\n\"مجمع على ضعفه\".\nالثانية: عمرو بن بكر - وهو السكسكي -؛ قال الذهبي أيضًا:\n\"واه. قال ابن عدي: له مناكير\".","vol":"10","page":119},{"text":"قلت: حاله أسوأ مما قال ابن عدي، كما تدل عليه ترجمته في \"التهذيب\" وغيره. وقال الذهبي في آخر ترجمته من \"الميزان\":\n\"قلت: أحاديثه شبه موضوعة\".\nفهو متروك؛ كما قال الحافظ في \"التقريب\".\nالثالثة: إبراهيم بن يوسف المقدسي؛ لم أعرفه، ولم يترجمه الحافظ ابن عساكر في \"تاريخ دمشق\". والله أعلم.\nوأما علي بن إسحاق؛ فهو المعروف بالوزير، ترجم له أبو الشيخ في \"طبقاته\" (٣٤٦/ ٤٧٠)، وقال:\n\"حسن الحديث\".\nوله ترجمة في \"أخبار أصبهان\" (٢/ ١١-١٢) .\nثم وجدت له متابعًا آخر؛ أخرجه ابن عساكر (٣/ ٤٨٩ - المصورة) من طريق الحسن بن خالد البصري: حدثنا محمد بن ثابت قال:\nجاء رجل إلى بلال بن أبي بردة ... الحديث نحوه بلفظ:\n\"لا يسعى بالناس إلا ولد زنى\".\nومحمد بن ثابت ضعيف.\nوالحسن بن خالد البصري لم أعرفه.\n<span data-type=\"title\" id=toc-4621>٤٦٠٦ </span>- (من سلم على قوم؛ فضلهم بعشر حسنات؛ وإن ردوا عليه) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٤٣٢)، وابن عدي في \"الكامل\" (٦/ ٢٠٣٥)، وابن عساكر (١٦/ ١٦٦/ ٢) عن مرجى بن وداع الراسبي عن غالب","vol":"10","page":120},{"text":"القطان قال: كنا في حلقة أعرابي فقال: حدثني أبي عن جدي أن رسول الله - ﷺ - قال ... فذكره. وقال العقيلي:\n\"مرجى بن وداع الراسبي؛ قال ابن معين: ضعيف\".\nقلت: وقال أبو حاتم:\n\"لا بأس به\".\nوابن عدي أورده في ترجمة شيخ المرجى: غالب القطان، وقال:\n\"الضعف على أحاديثه بين\"!\nوهذا خطأ منه؛ فالرجل ثقة، كما سبق بيانه تحت الحديث (١٣٧٩) .\nثم أعاده في ترجمة المرجى (٦/ ٢٤٣٨)؛ وضعفه تبعًا ليحيى فأصاب؛ فهو العلة وليس غالبًا.\nوأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٠٩) عن أبي عوانة عن غالب القطان: حدثني رجل على باب الحسن - قد كنت أحفظ اسمه - قال: سلم علينا ثم جلس، قال: ما تدخلون حتى يؤذن لكم؟ قال: قلنا: لا. قال: حدثني أبي عن جدي به.\nوالأعرابي وأبوه مجهولان.\n<span data-type=\"title\" id=toc-4622>٤٦٠٧ </span>- (من سمى المدينة يثرب؛ فليستغفر الله ﷿، هي طابة، هي طابة) .\nضعيف\nأخرجه أحمد (٤/ ٢٨٥)، وأبو يعلى (٩٦/ ٢ - المصورة الثانية) عن يزيد بن أبي زياد عن عبد الرحمن بن أبي ليلى عن البراء مرفوعًا.","vol":"10","page":121},{"text":"قلت: وهذا إسناد ضعيف؛ يزيد هذا هو الهاشمي مولاهم الكوفي؛ قال الحافظ:\n\"ضعيف، كبر فتغير، صار يتلقن\".\n<span data-type=\"title\" id=toc-4623>٤٦٠٨ </span>- (من سود مع قوم؛ فهو منهم. ومن روع مسلمًا لرضا سلطان؛ جيء به معه يوم القيامة) .\nضعيف\nرواه أبو محمد المخلدي في \"الفوائد\" (٢٨٩/ ٢)، والخطيب (١٠/ ٤١) عن الحارث بن النعمان قال: سمعت الحسن يحدث عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحارث هذا - وهو ابن أخت سعيد بن جبير - ضعيف؛ كما قال الحافظ.\nوالحسن مدلس؛ وقد عنعنه.","vol":"10","page":122},{"text":"<span data-type=\"title\" id=toc-4624>٤٦٠٩ </span>- (من شدد سلطانه بمعصية الله؛ أوهن الله كبده يوم القيامة) .\nضعيف\nأخرجه أحمد (٦/ ٦) عن ابن لهيعة: حدثنا يزيد بن أبي حبيب أن قيس بن سعد بن عبادة قال ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة ضعيف؛ لسوء حفظه.\nثم إني أخشى أن يكون منقطعًا؛ فإن ابن أبي حبيب ولد سنة ثلاث وخمسين، ومات قيس بن سعد سنة ستين تقريبًا!","vol":"10","page":122},{"text":"<span data-type=\"title\" id=toc-4625>٤٦١٠ </span>- (من شهد شهادة ليستباح بها مال امرىء مسلم، أو يسفك بها دم؛ فقد أوجب النار) .\nضعيف جدًا\nرواه الطبراني (٣/ ١٢٥/ ٢)، والبزار (١٣٥٦ - كشف) عن حنش عن عكرمة عن ابن عباس مرفوعًا.","vol":"10","page":122},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ حنش هذا متروك، كما تقدم مرارًا.\n<span data-type=\"title\" id=toc-4626>٤٦١١ </span>- (من صام ثلاثة أيام من شهر حرام: الخميس والجمعة والسبت؛ كتب له عبادة سنتين) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٠٦/ ١ - زوائده)، وتمام في \"الفوائد\" (٨/ ١٢٧)، وعنه ابن عساكر (٦/ ٢٣٠)، وأبو عمر بن منده في \"أحاديثه\" (٢٠/ ٢)، وأبو محمد الخلال في \"فضل رجب\" (١٤/ ٢)، والخطيب في \"الموضح\" (١/ ٦٧)، وأبو الغنائم الدجاجي في \"حديث ابن شاه\" (٢/ ٢)، وابن الجوزي في \"مسلسلاته\" (الحديث ٥٣)، وعبد الغني المقدسي في \"الفوائد\" (١٥/ ٢-٣) كلهم عن يعقوب بن موسى المدني عن مسلمة بن راشد عن راشد أبي محمد عن أنس مرفوعًا به - واللفظ للطبراني -. وقال الآخرون:\n\"تسع مئة سنة\" بدل: \"سنتين\"! إلا الدجاجي فقال:\n\"كتب الله له مئة رحمة\".\nقلت: وهذا إسناد ضعيف؛ مسلمة بن راشد - وهو الحماني -؛ قال أبو حاتم الرازي:\n\"مضطرب الحديث\". وقال الأزدي:\n\"لا يحتج به\".\nقلت: ووالده راشد أبو محمد - راوي الحديث عن أنس -؛ قال ابن أبي حاتم (١/ ٢/ ٤٨٤) عن أبيه:\n\"صالح الحديث\".","vol":"10","page":123},{"text":"وقد ذكر نحو هذا الهيثمي في \"مجمع الزوائد\" (٣/ ١٩١) .\nوأما ما نقله المناوي عنه أنه قال:\n\"ويعقوب مجهول، ومسلمة؛ إن كان الخشني فهو ضعيف، وإن كان غيره فلم أعرفه\"!\nأقول: فلعل هذا في مكان آخر من \"المجمع\" غير المكان الذي أشرت إليه؛ فإنه قد صرح فيه بأنه ابن راشد الحماني؛ الذي ضعفه أبو حاتم والأزدي كما تقدم. والله أعلم.\n<span data-type=\"title\" id=toc-4627>٤٦١٢ </span>- (من صام رمضان، وشوالًا، والأربعاء، والخميس، والجمعة؛ دخل الجنة) .\nضعيف\nأخرجه أحمد (٣/ ٤١٦) عن هلال بن خباب عن عكرمة بن خالد قال: حدثني عريف من عرفاء قريش: حدثني أبي أنه سمع من فلق في رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة العريف القرشي.\nوهلال صدوق تغير بآخره، كما في \"التقريب\".\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٣/ ١٩٠) دون قوله: \"والجمعة\"! وقال:\n\"رواه أحمد، وفيه من لم يسم، وبقية رجاله ثقات\".\nوكذلك أورده السيوطي في \"الجامع\" من رواية أحمد عن رجل، لكن بلفظ:\n\"وستًا من شوال\" بدل قوله \"وشوالًا\"!","vol":"10","page":124},{"text":"فلا أدري: أهذا الاختلاف نسخ \"المسند\"، أم سهو من الناقل؟!\n<span data-type=\"title\" id=toc-4628>٤٦١٣ </span>- (دخلت أمة الجنة بقضها وقضيضها؛ كانوا لا يكتوون، ولا يسترقون، وعلى ربهم يتوكلون) .\nضعيف جدًا\nأخرجه ابن الأعرابي في \"المعجم\" (ق ٤٦/ ١ - خط) و(١/ ٤٥٠/ ٤٧٠ - ط): أخبرنا محمد: أخبرنا شعيب بن حرب: أخبرنا عثمان بن واقد: أخبرنا سعيد بن أبي سعيد مولى المهري عن أبي هريرة مرفوعًا.\nومن هذا الوجه: أخرجه ابن حبان (١٤٠٩ - موارد)، وتمام في \"الفوائد\" (ق ٨٢/ ١ - خط) و(٣/ ٢٤٥/ ١٠٢٥ - ترتيب الفوائد) من طرق أخرى عن محمد ابن عيسى بن حيان: حدثنا شعيب بن حرب به.\nوهذا إسناد ضعيف جدًا؛ ابن حبان هذا - وهو المدائني البغدادي -؛ قال الدارقطني والحاكم:\n\"متروك\".\nوأما البرقاني؛ فوثقه. وكذا ابن حبان (٩/ ١٤٣) !\nولم يعبأ بذلك الذهبي؛ فإنه لما أورده في \"المغني\"؛ لم يحك هذا التوثيق، وإنما ذكر ترك الدارقطني والحاكم له. وزاد فيه وفي \"الميزان\":\n\"وقال آخر: كان مغفلًا\".\nلكنه قد توبع؛ فقال الطبراني في \"المعجم الأوسط\" (٢/ ٢١٠/ ١/ ٨٢٤٩): حدثنا موسى بن هارون: حدثنا الحسن بن الحكم العرني: أخبرنا شعيب بن حرب به. وقال:","vol":"10","page":125},{"text":"\"لم يروه عن سعيد مولى المهري إلا عثمان بن واقد، تفرد به شعيب بن حرب\".\nقلت: هو ثقة من رجال البخاري، والعلة ممن فوقه، أو دونه - وهو الحسن بن الحكم العرني -، وهو غير معروف؛ إلا أنه يغلب على ظني أنه الحسن بن الحسين العرني؛ فإنه من هذه الطبقة وكوفي، روى عن شريك القاضي الكوفي وغيره. قال الذهبي في \"الميزان\":\n\"قال أبو حاتم: لم يكن بصدوق عندهم. وقال ابن عدي: لا يشبه حديثه حديث الثقات. وقال ابن حبان: يأتي عن الأثبات بالملزقات ويروي المقلوبات\".\nفأقول: وعلى هذا؛ فيكون اسم \"الحكم\" والد \"الحسن\" قد تحرف من \"الحسين\"، وهذا ممكن لبعض الشبه بين الاسمين كما ترى، كما أن نسبته \"العرني\" قد تحرفت في \"مجمع البحرين\" إلى ما يشبه نسبة \"القطراني\"!\nوإنما قلت: \"يشبه\" لأن ما بعد الراء غير ظاهر في مصورة \"المجمع\" التي عندي.\nفإذا صح ما ذكرت من التحريف فهو السبب - والله أعلم - في خفاء حاله على الهيثمي؛ فقال في \"مجمع الزوائد\" (٥/ ١٠٩):\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه\"!\nيشير إلى الحسن هذا. والله أعلم.\nوأما العلة من فوق؛ فقد كشف عنها ابن حبان نفسه في \"ثقاته\" (٦/ ٣٦٣)؛ فقال في ترجمة سعيد بن أبي سعيد المهري:\n\"كنيته أبو السميط. روى عن أبيه وإسحاق مولى زائدة. روى عنه أسامة بن زيد وحرملة بن عمران\".","vol":"10","page":126},{"text":"قلت: وكذا في \"تاريخ البخاري\" (٢/ ١/ ٤٧٤/ ١٥٨٦) . ثم قال ابن حبان:\n\"وليس هذا بسعيد بن أبي سعيد المقبري، ذاك أدخلناه في التابعين، وهذا في أتباع التابعين\".\nوهذا يعني أنه منقطع بين سعيد هذا وأبي هريرة، فهذه علة أخرى غير ضعف الراوي عن شعيب، فيتعجب من ابن حبان كيف أورد حديثه هذا في \"صحيحه\"؟! ومن شروط الصحيح عنده - كغيره من المحدثين - الاتصال وعدم الانقطاع!\nوهذا من الأدلة الكثيرة على أنه لم يتمكن من الوفاء بالشروط التي وضعها لكتابه \"الصحيح\" وبينها في مقدمته، ومقدمة كتابه الآخر \"الثقات\". ولتفصيل هذا مجال آخر؛ أرجو أن أوفق لبيانه إن شاء الله تعالى.\n(تنبيه): كنت خرجت حديثًا آخر لسعيد هذا في \"الصحيحة\" (١٢٢٨)؛ لكنه من روايته عن أبيه أبي سعيد، فهو متصل، ومن مخرجيه هناك ابن حبان، فلعل هذا - أعني: ابن حبان - لم يتنبه لعدم ورود أبي سعيد في حديث الترجمة، فتوهم أنه متصل أيضًا! والله أعلم.\nونستفيد من إسناده فائدة قد تكون هامة، وهي أن لسعيد هذا راويًا آخر عنه؛ وهو عثمان بن واقد، فيضم إلى أسامة بن زيد وحرملة بن عمران؛ اللذين ذكرهما البخاري وابن حبان في الرواة عنه كما سبق، ولعلهما لم يذكراه معهما لعدم صحة الإسناد إليه كما تقدم. والله أعلم.\nهذا؛ وقد أشار ابن عبد البر في \"التمهيد\" (٥/ ٢٦٦ و٢٧٣) إلى تليينه، وهو حري بذلك؛ لانقطاعه على الأقل.","vol":"10","page":127},{"text":"وخفيت هذه العلة على المعلق على \"الإحسان\" (٢/ ٥٠٥)؛ وأعله فقط بابن حيان، وفاتته متابعة الحسن بن الحسين - أو الحكم - العرني! ثم استدرك فقال:\n\"لكن يشهد له حديث ابن عباس في البخاري (٥٧٥٢) .. ومسلم (٢٢٠) .. وحديث عمران عند مسلم (٢١٨) \"!\nقلت: وهذا الاستدراك يوهم خلاف الواقع؛ فإنه ليس في الحديثين اللذين أشار إليهما قوله:\n\"أمة بقضها وقضيضها\"! فكان ينبغي التنبيه عليه؛ دفعًا للإيهام.\n<span data-type=\"title\" id=toc-4629>٤٦١٣ / م </span>- (إن للرحم حقًا، ولكن وهبت لك الذهب؛ لحسن ثنائك على الله ﷿) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/ ٣٠٦/ ٢/ ٩٦٠٢ - بترقيمي) قال: حدثنا يعقوب بن إسحاق بن الزبير: حدثنا عبد الله بن محمد أبو عبد الرحمن الأذرمي: حدثنا هشيم عن حميد عن أنس:\nأن رسول الله - ﷺ - مر بأعرابي وهو يدعو في صلاته؛ وهو يقول:\nيا من لا تراه العيون، ولا تخالطه الظنون، ولا يصفه الواصفون، ولا تغيره الحوادث، ولا يخشى الدوائر! بعلم مثاقيل الجبال، ومكاييل البحار، وعدد قطر الأمطار، وعدد ورق الأشجار، وعدد ما أظلم عليه الليل وأشرق عليه النهار، لا تواري منه سماء سماء، ولا أرض أرضًا، ولا بحر ما في قعره، ولا جبل ما في وعره! اجعل خير عمري آخره، وخير عملي خواتمه، وخير أيامي يوم ألقاك فيه.","vol":"10","page":128},{"text":"فوكل رسول الله - ﷺ - بالأعرابي رجلًا فقال:\n\"إذا صلى فأتني به\".\nفلما صلى أتاه، وقد كان أهدي لرسول الله - ﷺ - ذهب من بعض المعادن، فلما أتاه الأعرابي وهب له الذهب، وقال:\n\"ممن أنت يا أعرابي؟! \".\nقال: من بني عامر بن صعصعة يا رسول الله! قال:\n\"أتدري لم وهبت لك الذهب؟ \". قال:\nللرحم بيننا وبينك يا رسول الله! فقال ... فذكر الحديث. وقال:\n\"لم يروه عن حميد إلا هشيم، تفرد به الأذرمي\".\nقلت: وهو ثقة، ومن فوقه كذلك، بل هما من رجال الشيخين.\nلكن هشيم مدلس، وقد عنعنه.\nفهذه علة الحديث.\nودون ذلك علة أخرى، وهي شيخ الطبراني يعقوب بن إسحاق بن الزبير، وهو الحلبي؛ كما صرح بذلك في أول ترجمته - أعني: الطبراني - في الحديث الأول من عشرة أحاديث ساقها له؛ هذا عاشرها، وثامنها - وهو في فضل (قل هو الله أحد) -؛ أخرجه في \"الصغير\" أيضًا (٢٣٤ - هندية) . وقال الهيثمي في تخريجه (٧/ ١٤٦):\n\"رواه الطبراني في \"الصغير\" و\"الأوسط\" عن شيخه يعقوب بن إسحاق بن الزبير الحلبي؛ ولم أعرفه، وبقية رجاله ثقات\".","vol":"10","page":129},{"text":"وأما في حديث الترجمة؛ فلم يتعرض للحلبي بذكر، بل سكت عنه، فقال (١٠/ ١٥٨):\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال \"الصحيح\"؛ غير عبد الله بن محمد أبي عبد الرحمن الأذرمي، وهو ثقة\"!\nفأوهم بسكوته عن الشيخ الحلبي أنه ثقة، فاغتر به الشيخ الغماري المغربي، فجود إسناده في رسالته \"إتقان الصنعة في معنى البدعة\" (ص ٢٧)، وقلده ظله السقاف، بل وصرح بأنه صحيح في كتابه الذي أسماه: \"صحيح صفة صلاة النبي - ﷺ -..\" (ص ٢٣٦) ! وكل ذلك ناشىء من التقليد الأعمى واتباع الهوى، نسأل الله السلامة!\nوالشيخ الحلبي المذكور؛ يبدو أنه من شيوخ الطبراني المغمورين غير المشهورين، فلم يذكر له الطبراني إلا عشرة أحاديث كما تقدم، وكأنه لذلك لم يذكره الحافظ المزي في الرواة عن شيخه الأذرمي في ترجمة هذا من \"تهذيب الكمال\"، ولا وجدت له ذكرًا في شيء من كتب الرجال! والله أعلم.\n<span data-type=\"title\" id=toc-4630>٤٦١٤ </span>- (من صام يومًا تطوعًا، لم يطلع عليه أحد؛ لم يرض الله له بثواب دون الجنة) .\nموضوع\nأخرجه الخطيب (١/ ٢٧٨) عن عصام بن الوضاح عن سليمان بن عمرو عن أبي حازم عن سهل بن سعد مرفوعًا.\nوقال عصام بن الوضاح: حدثنا سليمان - يعني: ابن عمرو - عن يزيد بن أبي حبيب عن أبي الخير اليزني (الأصل: البرقي؛ وهو خطأ) عن أبي هريرة عن النبي - ﷺ - ... بمثله.","vol":"10","page":130},{"text":"قلت: وهذا موضوع؛ آفته سليمان بن عمرو هذا؛ وهو أبو داود النخعي الكذاب؛ قال ابن عدي:\n\"أجمعوا على أنه يضع الحديث\".\nوعصام بن الوضاح - وهو السرخسي -؛ قال ابن حبان:\n\"لا يجوز أن يحتج به إذا انفرد، روى عن مالك وغيره المناكير\".\nوله طريق أخرى عن أبي هريرة؛ يرويه حاتم بن زياد العسكري عن بشر بن مهران عن الأوزاعي عن الزهري عن أبي سلمة عنه به، وزاد:\n\"ومن صلى علي عشرة؛ كتب له براءة من النار\".\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٦٠) .\nقلت: وبشر بن مهران؛ قال ابن أبي حاتم:\n\"ترك أبي حديثه\".\nوأما ابن حبان؛ فذكره في \"الثقات\"؛ وقال (٨/ ١٤٠):\n\"روى عنه البصريون الغرائب\"!\nوحاتم بن زياد لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-4631>٤٦١٥ </span>- (من صدع رأسه في سبيل الله فاحتسب؛ غفر له ما كان قبل ذلك من ذنب) .\nضعيف\nأخرجه ابن أبي شيبة في \"المصنف\" (٧/ ١٥٣/ ٢)، وعبد بن حميد في \"المنتخب من المسند\" (٤٣/ ١)، وأحمد بن الفرات في \"جزئه\" (٣٦/ ٢)،","vol":"10","page":131},{"text":"والبزار في \"مسنده\" (ص ٨٢ - زوائده)، وابن عدي (٢٣٠/ ٢)، والطبراني في \"الكبير\" (١) (١٣/ ٢٧/ ٥٣)، والخطيب في \"التاريخ\" (١٢/ ١٠٠)، والبيهقي في \"الشعب\" (٧/ ١٧٥/ ٩٨٩٩) كلهم عن عبد الرحمن بن زياد بن أنعم الإفريقي عن عبد الله بن يزيد عن عبد الله بن عمرو مرفوعًا. وقال ابن عدي:\n\"والإفريقي عامة حديثه لا يتابع عليه\".\nقلت: وقال الحافظ في \"التقريب\":\n\"ضعيف في حفظه، وكان رجلًا صالحًا\". وقال الذهبي في \"المغني\":\n\"مشهور جليل، ضعفه ابن معين والنسائي. وقال الدارقطني: ليس بالقوي. ووهاه أحمد\".\nقلت: فتحسين المنذري (٤/ ١٥٣) والهيثمي لإسناده - كما نقله المناوي - مما لا يخفى بعده على العارفين بهذه الصناعة! واغتر بهما المعلقون الثلاثة على الترغيب (٤/ ١٩٢) !\n<span data-type=\"title\" id=toc-4632>٤٦١٦ </span>- (من صلى قبل الظهر أربعًا؛ غفر له ذنوبه يومه ذلك) .\nضعيف جدًا\nرواه الخطيب (١٠/ ٢٤٨)، وابن عساكر (٩/ ٤١٠-٤١١) من طريق أبي سعد أحمد بن محمد الماليني قال: سمعت أبا العباس أحمد بن محمد ابن ثابت يقول: سمعت أبا عبد الله محمد بن عمر (وفي ابن عساكر: عمرو) بن غالب يقول: سمعت أبا الحسن علي بن عيسى بن فيروز الكلوذاني يقول: سمعت أحمد بن أبي الحواري يقول: سمعت أبا سليمان الداراني يقول: سمعت علي بن الحسن بن أبي الربيع الزاهد يقول: سمعت إبراهيم بن أدهم يقول:\n_________\n(١) القطعة المطبوعة - منفردة - ووقع في أصل الشيخ - ﵀ -: \" الأوسط \" بدل: \" الكبير \". (الناشر)","vol":"10","page":132},{"text":"سمعت ابن عجلان يذكر عن القعقاع بن حكيم عن أبي صالح عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، أورداه في ترجمة أبي سليمان الداراني هذا - واسمه عبد الرحمن بن أحمد بن عطية -، وقال الخطيب:\n\"ولا أحفظ له حديثًا مسندًا غير هذا\".\nقلت: سبق له حديث آخر بلفظ: \"علماء حكماء ... \" برقم (٢٦١٤)، وتكلمنا هناك على ترجمته بشيء من التفصيل؛ وخلاصتها أنه مجهول الحال عندنا.\nوشيخه علي بن الحسن بن أبي الربيع الزاهد؛ لم أجد له ترجمة.\nوعلي بن عيسى الكلوذاني؛ أورده الخطيب في \"تاريخه\" (١٢/ ١٣)، وساق له حديثًا آخر، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالراوي عنه محمد بن عمر بن غالب: هو الجعفي كما صرح به الخطيب في ترجمة شيخه الكلوذاني، وهو - أعني: الجعفي - من شيوخ أبي نعيم؛ كذبه ابن أبي الفوارس؛ كما في \"الميزان\" و\"لسانه\".\n<span data-type=\"title\" id=toc-4633>٤٦١٧ </span>- (من صلى ما بين صلاة المغرب إلى صلاة العشاء؛ فإنها صلاة الأوابين) .\nضعيف\nرواه ابن المبارك في \"الزهد\" (١٠/ ١٤)، وعنه ابن نصر في \"القيام\" (ص ٣٣): أنبأنا حيوة بن شريح قال: حدثني أبو صخر أنه سمع محمد بن المنكدر يحدث مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لإرساله.\nورجاله ثقات؛ على ضعف يسير في أبي صخر - واسمه حميد بن زياد الخراط -.","vol":"10","page":133},{"text":"<span data-type=\"title\" id=toc-4634>٤٦١٨ </span>- (من صنع إلى أحد من أهل بيتي يدًا؛ كافيته يوم القيامة) .\nموضوع\nرواه ابن عساكر (١٣/ ١٧٣/ ١) عن محمد بن أحمد الشطوي: أخبرنا محمد بن يحيى بن ضريس: حدثني عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب: حدثني أبي عن أبيه عن جده عن علي مرفوعًا.\nقلت: وهذا موضوع؛ آفته عيسى هذا؛ قال الدارقطني:\n\"متروك الحديث\". وقال ابن حبان:\n\"يروي عن آبائه أشياء موضوعة، فمن ذلك ... \".\nقلت: فساق له موضوعات؛ هذا أحدها.","vol":"10","page":134},{"text":"<span data-type=\"title\" id=toc-4635>٤٦١٩ </span>- (من صنع إلى أحد من ولد عبد المطلب يدًا، فلم يكافئه بها في الدنيا؛ فعلي مكافأته غدًا إذا لقيني) .\nضعيف\nرواه الخطيب في \"التاريخ\" (١٠/ ١٠٣)، والضياء في \"المختارة\" (١/ ١١٥ - مخطوط، رقم ٢١٨ - بتحقيقي) من طريق الطبراني بسنده عن يوسف بن نافع ابن عبد الله بن أشرس المدني: حدثنا عبد الرحمن بن أبي الزناد عن أبيه عن أبان ابن عثمان قال: سمعت عثمان يقول ... فذكره مرفوعًا. وقال الضياء:\n\"قال الطبراني: تفرد به يوسف بن نافع\". قال الضياء:\n\"يوسف بن نافع؛ ذكره ابن أبي حاتم؛ ولم يذكر فيه جرحًا\".\nقلت: فهو مجهول.\nثم إنه لم يتفرد به، فقد تابعه النضر بن طاهر: حدثنا عبد الرحمن بن أبي الزناد به.","vol":"10","page":134},{"text":"أخرجه أبو الحسن الأزدي في \"المجلس الأول من المجالس الخمسة\" (١/ ٢)، وقال:\n\"لم يرو هذا الحديث عن عثمان - فيما علمت - إلا من هذا الطريق\"!\nكذا قال! والنضر بن طاهر؛ ضعيف جدًا، كما قال ابن عدي.\nولقد أبعد النجعة الحافظ الهيثمي، فقال في \"المجمع\" (٩/ ١٧٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد الرحمن بن أبي الزناد، وهو ضعيف\"!\nوذلك أن عبد الرحمن هذا لا يصح إطلاق الضعف عليه؛ لأنه قد وثقه جماعة، وصحح له الترمذي، وهو - كما قال الذهبي - حسن الحال في الرواية.\nفإعلال الحديث بيوسف - الراوي عنه - أولى.\n<span data-type=\"title\" id=toc-4636>٤٦٢٠ </span>- (من طلب العلم؛ تكفل الله برزقه) .\nموضوع\nأخرجه أبو محمد الأردبيلي في \"الفوائد\" (١٨٧/ ٢)، وابن حمكان في \"فوائده\" (١/ ١٦٠/ ٢)، والخطيب في \"تاريخه\" (٣/ ١٨٠)، والقضاعي (٣٢/ ١)، وابن عساكر (١١/ ٤٢٦/ ٢)، والضياء في \"المنتقى من مسموعاته بمرو\" (١٣٦/ ٢) عن يونس بن عطاء، عن سفيان الثوري عن أبيه عن جده عن زياد بن الحارث الصدائي مرفوعًا. وقال الخطيب:\n\"غريب من حديث الثوري عن أبيه عن جده، لا أعلم رواه إلا يونس بن عطاء؛ غير أن أحمد بن يحيى بن زكير المصري قد حدث به عن إسحاق بن إبراهيم بن موسى عن أبي زفر سعيد بن يزيد - قرابة حجاج الأعور - عن أبي ناشزة، عن الثوري. ولعل أبا ناشزة هو يونس بن عطاء. فالله أعلم\".\nقلت: وهذا إسناد موضوع؛ آفته يونس بن عطاء - وهو الصدائي -؛ قال ابن حبان:","vol":"10","page":135},{"text":"\"لا يجوز الاحتجاج بخبره\". وقال الحاكم - كذا أبو نعيم -:\n\"روى عن حميد الطويل الموضوعات\".\nوذكر جد الثوري فيه غريب؛ قال الذهبي:\n\"لا أعرف لجد الثوري ذكرًا إلا في هذا الخبر\".\nوزعم الحافظ في \"اللسان\":\n\"أن الضمير في قوله: \"عن جده\" ليونس لا الثوري؛ فإن يونس المذكور: هو ابن عطاء بن عثمان بن ربيعة بن زياد بن الحارث الصدائي\"!\nقلت: وهذه الدعوى والدليل كما ترى؛ فإن كون يونس هو ابن عطاء بن عثمان ... لا يدل على الزعم المذكور بوجه من الوجوه؛ فإن الضمير في \"جده\" هو بلا ريب نفس الضمير في \"أبيه\"، وليس هو بداهة إلا لسفيان الثوري. والله أعلم.\nثم إن الاحتمال الذي ذكره الخطيب في أبي ناشزة وأنه هو يونس بن عطاء وارد؛ فإن الإسناد إليه مظلم؛ فإن رجاله لم يترجم لهم؛ سوى ابن زكير؛ فهو في \"اللسان\"؛ وقال:\n\"قال الدارقطني: ليس بشيء في الحديث\".\nفيحتمل أن يكون هو الذي ذكر يونس بهذه الكنية: \"أبي ناشزة\" تدليسًا! ولذلك قالا في \"الميزان\" و\"اللسان\":\n\"أبو ناشزة - كذا بالراء المهملة - لا يعرف\".\n<span data-type=\"title\" id=toc-4637>٤٦٢١ </span>- (من عد غدًا من أجله؛ فقد أساء صحبة الموت) .\nضعيف\nرواه النعالي في \"حديثه\" (١٣٢/ ٢) - وعنه الخطيب (٣/ ٨٩) -: حدثنا","vol":"10","page":136},{"text":"أبو جعفر محمد بن علي بن الحسين بن بابويه القمي - إملاء -: حدثني أبي: حدثنا علي بن إبراهيم عن أبيه عن الحسين بن يزيد النوفلي عن إسماعيل ابن مسلم عن الصادق جعفر بن محمد عن أبيه عن آبائه مرفوعًا. وقال الخطيب:\n\"من دون جعفر بن محمد مجهولون\".\nوالحديث؛ عزاه السيوطي للبيهقي في \"الشعب\" عن أنس. فقال المناوي متعقبًا:\n\"وقضية صنيع المصنف أن مخرجه البيهقي خرجه وسلمه؛ وليس كذلك؛ بل إنما ذكره مقرونًا ببيان حاله، فقال عقبه: هذا إسناد مجهول، وروي من وجه آخر ضعيف. انتهى بنصه\".\n(تنبيه): أبو جعفر بن بابويه القمي؛ قال الخطيب:\n\"نزل بغداد، وحدث بها عن أبيه. وكان من شيوخ الشيعة ومشهوري الرافضة. حدثنا عنه محمد بن طلحة النعالي\".\nثم ساق له هذا الحديث مشيرًا إلى أنه مجهول، ولم يذكر له وفاة، ولا راويًا غير النعالي. وكذلك صنع السمعاني في مادة \"القمي\".\nوقد ساق له عبد الحسين الشيعي في \"مراجعاته\" (ص ٢١٠-٢١٧) أربعين حديثًا في فضل علي ﵁، فيها - أو في جلها - التصريح بأنه الخليفة من بعد النبي - ﷺ -! يشهد القلب بأنها مصنوعة موضوعة، فهو المتهم بها إن سلم ممن فوقه، وما إخالها سالمة؛ فإن في بعضها الأصبغ بن نباتة؛ وهو متروك رمي بالرفض! انظر الحديث (٥،١٣) .\nوفي أحدها (رقم ١٤) عباية بن ربعي، وهو من رواة حديث: \"علي قسيم النار\"؛ وسيأتي برقم (٤٩٢٤) .","vol":"10","page":137},{"text":"<span data-type=\"title\" id=toc-4638>٤٦٢٢ </span>- (من عفا عن دم؛ لم يكن له ثواب إلا الجنة) .\nضعيف\nأخرجه الخطيب (٤/ ٢٩) من طريق أبي عوانة يعقوب بن إسحاق: حدثنا أحمد بن إسحاق البغدادي: أخبرنا أحمد بن أبي الطيب - ثقة -: حدثنا أبو إسحاق الفزاري عن ابن جريج عن عطاء عن ابن عباس مرفوعًا. وقال أبو عوانة:\n\"هذا غريب، لا آمن أن يكون له علة\".\nقلت: أورده الخطيب في ترجمة البغدادي هذا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالحديث؛ رواه ابن منده عن جابر بن عبد الله الراسبي مرفوعًا نحوه. وقال:\n\"هذا حديث غريب، إن كان محفوظًا\".\nذكره المناوي، ولم يذكر علته، ولا إسناده لينظر فيه!","vol":"10","page":138},{"text":"<span data-type=\"title\" id=toc-4639>٤٦٢٣ </span>- (من علم أن الليل يأويه إلى أهله؛ فليشهد الجمعة) .\nضعيف جدًا\nأخرجه البيهقي (٣/ ١٧٦) عن المعارك بن عباد عن عبد الله ابن سعيد عن أبيه عن أبي هريرة مرفوعًا. وقال:\n\"تفرد به معارك بن عباد عن عبد الله بن سعيد، وقد قال أحمد بن حنبل ﵀: معارك لا أعرفه. وعبد الله بن سعيد: هو أبو عباد، منكر الحديث متروك\". قال:\n\"والحديث ضعيف بمرة، ذكرناه ليعرف إسناده\".","vol":"10","page":138},{"text":"<span data-type=\"title\" id=toc-4640>٤٦٢٤ </span>- (من غدا أو راح وهو في تعليم دينه؛ فهو في الجنة) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٥١) عن إسماعيل بن يحيى:","vol":"10","page":138},{"text":"حدثنا مسعر عن عطية عن أبي سعيد الخدري مرفوعًا، وقال:\n\"غريب من حديث مسعر وعطية، رواه عنه سفيان بن عيينة موقوفًا\".\nقلت: والموقوف أشبه؛ فإن إسماعيل بن يحيى هذا الذي رفعه - وهو التيمي - كان يضع الحديث.\n<span data-type=\"title\" id=toc-4641>٤٦٢٥ </span>- (من غسل ميتًا؛ فليبدأ بعصره) .\nضعيف جدًا\nأخرجه البيهقي (٣/ ٣٨٨) عن أبي المنذر يوسف بن عطية: حدثنا جنيد أبو حازم التيمي عن عبد الملك بن [أبي] بشير عن ابن سيرين قال: قال رسول الله - ﷺ - ... فذكره. وقال:\n\"هذا مرسل، وراويه ضعيف\".\nقلت: يشير إلى أبي المنذر يوسف بن عطية، وهو غير يوسف بن عطية أبي سهل الصفار، وكلاهما متروك، وأبو المنذر أكذب من الصفار؛ كما قال عمرو بن علي الفلاس.","vol":"10","page":139},{"text":"<span data-type=\"title\" id=toc-4642>٤٦٢٦ </span>- (من قاد أعمى أربعين خطوة؛ غفر له ما تقدم من ذنبه. وفي رواية: وجبت له الجنة) .\nضعيف\nروي من حديث عبد الله بن عمر، وجابر بن عبد الله، وأنس بن مالك، وعبد الله بن عباس.\n١- أما حديث ابن عمر؛ فله عنه ثلاث طرق:\nالأولى: عن معلى بن مهدي: حدثنا سنان [بن البختري]- شيخ من أهل المدينة - عن محمد بن أبي حميد - وقال بعضهم: عبيد الله بن أبي حميد","vol":"10","page":139},{"text":"شيخ من أهل المدينة - الأنصاري عن نافع عن ابن عمر مرفوعًا.\nأخرجه تمام الرازي في \"الفوائد\" (١٠٥/ ٢)، والحسين (الفلاكي) في \"الجزء من فوائده\" (٨٩/ ٢)، والخطيب في \"التاريخ\" (٩/ ٢١٤)، وعنه ابن الجوزي في \"الموضوعات\" (٢/ ١٧٤) . وقال:\n\"قوله: \"عبيد الله بن أبي حميد\" تدليس، وإنما هو: محمد بن أبي حميد. قال البخاري: منكر الحديث. وقال النسائي: ليس بثقة\".\nقلت: وهو الملقب بـ: \"حماد\"؛ قال الذهبي في \"المغني\":\n\"ضعفوه\".\nوسنان هذا لم أعرفه.\nومعلى بن مهدي؛ قال الذهبي في \"المغني\":\n\"قال أبو حاتم: يأتي أحيانًا بالمناكير\". وحكى الحافظ في \"اللسان\" عن العقيلي أنه قال:\n\"إنه عندهم يكذب\".\nالثانية: عن محمد بن عبد الملك عن محمد بن المنكدر عن ابن عمر به.\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٩٠)، وابن السماك في \"حديثه\" (٢/ ٩٢/ ١)، وابن عدي (٢٣٤/ ١)، ومن طريقه ابن الجوزي (٢/ ١٧٤) . ثم قال (٢/ ١٧٧):\n\"محمد بن عبد الملك؛ قال أحمد: قد رأيته؛ كان يضع الحديث ويكذب. وكذلك قال أبو حاتم الرازي. وقال النسائي والدارقطني: متروك\".","vol":"10","page":140},{"text":"قلت: وقد رواه عن ابن المنكدر عن جابر أيضًا كما يأتي. وقد قال فيه البخاري في \"الضعفاء الصغير\" (ص ٣٥):\n\"منكر الحديث\".\nوقد تابعه سلم بن سالم عن علي بن عروة عن محمد بن المنكدر بالرواية الثانية.\nأخرجه أبو يعلى (٥٦١٣)، والطبراني في \"الكبير\" (٣/ ١٩٧/ ٢)، وأبو نعيم في \"الحلية\" (٣/ ١٥٨)، والبيهقي في \"شعب الإيمان\" (٢/ ٤٤٥/ ٢)، والخطيب في \"التاريخ\" (٥/ ١٠٥)، وعنه ابن الجوزي (٢/ ١٧٤-١٧٥)، وابن النجار في \"ذيل التاريخ\" (١٠/ ٩٣/ ١)، وابن عساكر في \"التاريخ\" (١٢/ ٢٣٩/ ١) - من طريق أبي يعلى -. وقال البيهقي - بعد أن ساقه من الوجه الأول أيضًا -:\n\"علي بن عروة ضعيف، وما قبله إسناده ضعيف\"!!\nقلت: وهذا تساهل كبير في التجريح؛ فعلي بن عروة؛ قال ابن معين:\n\"ليس بشيء\". وقال ابن حبان:\n\"يضع الحديث\".\nوأما سلم بن سالم؛ فكان ابن المنادي يكذبه. وقال يحيى:\n\"ليس حديثه بشيء\". وقال السعدي: \"غير ثقة\".\nوقد تابعه - عند ابن الجوزي -: أصرم بن حوشب، وهو كذاب خبيث؛ كما قال يحيى.\nوأما الوجه الذي قبله؛ فقد عرفت أن فيه وضاعًا.","vol":"10","page":141},{"text":"وتابعه أيضًا محمد بن عبد الرحمن القشيري: حدثنا ثور بن يزيد عن محمد ابن المنكدر به.\nأخرجه ابن عدي (٤٨/ ١)، ومن طريقه البيهقي في \"الشعب\". وقال ابن عدي:\n\"لا يرويه عن محمد بن المنكدر غير ثور، ولا عن ثور غير محمد\".\nوهو كذاب مشهور؛ كما قال الذهبي في \"المغني\".\nوقوله: \"لا يرويه عن محمد بن المنكدر غير ثور\"!\nغفلة منه عن رواية محمد بن عبد الملك عن محمد بن المنكدر؛ وقد أخرجها هو نفسه كما تقدم.\nوتابعه أبو المغيرة: حدثنا ثور بن يزيد به.\nأخرجه البيهقي عن أبي حامد بن بلال البزار: حدثنا أبو الأزهر أحمد بن الأزهر: حدثنا أبو المغيرة به. وقال:\n\"كذا وجدته في أصل سماعه\".\nقلت: ولعل هذا من سوء حفظ أبي الأزهر؛ فقد قال الحافظ:\n\"صدوق، كان يحفظ، ثم كبر، فصار كتابه أثبت من حفظه\".\nالثالثة: عن محمد بن عبد الرحمن بن بحير: حدثنا خالد بن نزار: حدثنا سفيان الثوري عن عمرو عن أبي وائل عن ابن عمر باللفظ الأول.\nأخرجه ابن الجوزي. وقال:","vol":"10","page":142},{"text":"\"محمد بن عبد الرحمن بن بحير؛ قال ابن عدي: روى عن الثقات المناكير، وعن أبيه عن مالك البواطيل\".\nقلت: وقال الخطيب:\n\"كذاب\".\n٢- وأما حديث جابر؛ فيرويه محمد بن عبد الملك الأنصاري أيضًا عن محمد بن المنكدر عنه مرفوعًا بالرواية الثانية.\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٩٠) . وقال:\n\"لا يتابع عليه إلا من جهة هي أوهى\".\nيعني: الأنصاري هذا، وقد عرفت مما سبق أنه متهم بالوضع.\nوله عند ابن الجوزي (٢/ ١٧٦) طريق أخرى؛ وفيها أبو البختري وهب بن وهب، وهو من المشهورين بالوضع.\n٣- وأما حديث أنس؛ فيرويه يوسف بن عطية الصفار: حدثنا سليمان التيمي عنه.\nأخرجه البيهقي. وقال:\n\"يوسف بن عطية ضعيف\"!\nكذا قال! والحق أنه شديد الضعف؛ كما يفيده قول الحافظ وغيره:\n\"متروك\".\nوقد تابعه - عند ابن الجوزي -: المعلى بن هلال ويغنم بن سالم؛ وكلاهما كذاب.","vol":"10","page":143},{"text":"٤- وأما حديث ابن عباس؛ فيرويه عبد الله بن أبان بن عثمان بن حذيفة بن أوس الثقفي: حدثنا سفيان الثوري: حدثني عمرو بن دينار عنه.\nأخرجه ابن عدي (٢٢٢/ ٢)، وعنه ابن الجوزي (٢/ ١٧٥) . وقال ابن عدي:\n\"وهذا باطل بهذا الإسناد، وعبد الله بن أبان ليس بالمعروف، حدث عن الثقات بالمناكير\".\nوجملة القول؛ أن الحديث - كما قال ابن الجوزي - موضوع؛ وذلك غير بعيد بالنظر إلى هذه الطرق.\nلكنه قد تعقب بطريقين آخرين ذكرهما ابن عراق في \"تنزيه الشريعة\" (٢/ ١٣٨)؛ ليس فيهما متهم.\nفالحديث - على كل حال - ضعيف لا تقوم به حجة. والله أعلم.\n(تنبيه): قد ذكره ابن الجوزي من حديث عبد الله أيضًا! وذلك تصحيف؛ فإنه رواه من طريق الخطيب المشار إليها آنفًا في (ص ١٤١)، وهي عن ابن عمر، وليس عن ابن عمرو! فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-4643>٤٦٢٧ </span>- (من قتل حية؛ فكأنما قتل رجلًا مشركًا قد حل دمه) .\nضعيف\nأخرجه ابن أبي شيبة في \"المصنف\" (٧/ ١٧٢/ ٢)، وأحمد (١/ ٣٩٥ و٤٢١)، والهيثم بن كليب في \"مسنده\" (٧٩/ ٢ و٨١/ ١)، وأبو يعلى في \"مسنده\" (٢٥٦/ ١)، والطبراني في \"الكبير\" (٣/ ٦٤/ ١)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٨٦/ ٢) من طريق محمد بن زيد العبد ي - قاضي خراسان - عن أبي الأعين، عن أبي الأحوص الجشمي أنه سمع ابن مسعود مرفوعًا به.","vol":"10","page":144},{"text":"قلت: وهذا إسناد ضعيف؛ علته أبو الأعين هذا؛ قال الذهبي في \"الميزان\":\n\"ضعفه يحيى بن معين، وابن حبان، وقال: هو الذي روى عن أبي الأحوص ... (فذكره)، وجاء عنه بهذا السند أحاديث أخر، ما للكثير منها أصل يرجع إليه\".\nوقد وجدت له طريقًا أخرى مختصرًا، يرويه فضالة بن الفضل التميمي قال: نبأنا أبو داود الحفري عن الثوري عن الأعمش عن إبراهيم عن الأسود عن عبد الله مرفوعًا بلفظ:\n\" ... فكأنما قتل كافرًا\".\nأخرجه الخطيب في \"التاريخ\" (٢/ ٢٣٤) . وقال:\n\"هكذا روى فضالة بن الفضل عن أبي داود مرفوعًا. ورواه سلم بن جنادة عن أبي داود موقوفًا.. لم يذكر فيه النبي - ﷺ -\".\nقلت: كل من فضالة وسلم بن جنادة ثقة ربما خالف؛ كما في \"التقريب\"، فلا مجال للترجيح بالأحفظية؛ إلا أن ابن جنادة قد توبع:\nفقال ابن أبي شيبة في \"المصنف\": حدثنا أبو داود الحفري عمر بن سعد عن سفيان به موقوفًا. وقال: أخبرنا أبو معاوية عن الأعمش عن إبراهيم قال: قال عبد الله ... فذكره موقوفًا.\nوهذان إسنادان صحيحان؛ فترجح الوقف بالأحفظية والأكثرية.\n(تنبيه): أورد السيوطي الحديث من رواية الخطيب عن ابن مسعود بلفظ:\n\"من قتل حية أو عقربًا؛ فكأنما قتل كافرًا\".","vol":"10","page":145},{"text":"فزاد فيه: \"أو عقربًا\"! وليست هذه الزيادة في \"تاريخ الخطيب\" من النسخة المطبوعة كما رأيت.\nوقد عزاه في \"الجامع الكبير\" (٢/ ٢٧٩/ ١) إلى أبي معاذ عبد الرحمن بن محمد السجزي في \"معجمه\"، وابن النجار أيضًا! فلعلها عندهما أو عند أحدهما دون الخطيب، فعزاه إليهم جميعًا من باب التسامح المعروف في التخريج، فلما نقل الحديث إلى \"الجامع الصغير\" واختصر التخريج بعزوه للخطيب وحده دونهما؛ لم يتنبه إلى أن هذه الزيادة ليست عنده، فوقع في الوهم! والله أعلم.\nوقد وجدت هذه الزيادة في بعض الطرق الموقوفة من حديث ابن مسعود: فأخرجه الطبراني في \"الكبير\" (٣/ ٤٥/ ٢ - خط) و(٩/ ٤١٠/ ٩٧٤٥ - ط) من طريق المسعودي عن القاسم قال: قال عبد الله ... فذكره. وقال:\n\"لم يقل المسعودي: (عن أبيه) \".\nثم رواه من طريق إسرائيل عن أبي إسحاق عن القاسم بن عبد الرحمن عن أبيه عن عبد الله قال ... فذكره موقوفًا. وقال:\n\"لم يرفعه إسرائيل، ورفعه شريك\".\nقلت: ثم ساقه عن شريك عن أبي إسحاق عن القاسم بن عبد الرحمن عن أبيه عن عبد الله مرفوعًا بلفظ:\n\"اقتلوا الحيات؛ فمن خاف ثأرهن فليس مني\".\nقلت: وهذا لفظ آخر كما ترى، وهو صحيح لما له من الشواهد، وقد أشرت إلى بعضها في تخريجه في \"المشكاة\" (٤١٤٠) .","vol":"10","page":146},{"text":"ورواه البزار (١٢٢٩ - كشف) من طريق يزيد بن هارون: أبنا شريك عن أبي إسحاق به مثل سياق الطبراني؛ لكن مرفوعًا بلفظ:\n\"من قتل حية؛ فكأنما قتل كافرًا\". وقال:\n\"لا نعلم روى أبو إسحاق عن القاسم عن أبيه عن ابن مسعود إلا هذا\".\nقلت: وأبو إسحاق - وهو السبيعي - مدلس مختلط.\nوشريك - وهو القاضي - سيىء الحفظ.\nوالخلاصة؛ أن حديث الترجمة ضعيف؛ للاختلاف في رفعه ووقفه، والراجح الوقف. ولا يرجح الرفع حديث شريك؛ لما عرفت من الضعف والاختلاف عليه في لفظه. والراجح فيه الأمر بقتل الحيات. والله أعلم.\n<span data-type=\"title\" id=toc-4644>٤٦٢٨ </span>- (من قتل حية؛ فله سبع حسنات، ومن قتل وزغًا؛ فله حسنة، ومن ترك حية مخافة عاقبتها؛ فليس منا) .\nضعيف\nأخرجه ابن حبان (١٠٨١)، وأحمد (١/ ٤٢٠)، والطبراني في \"الكبير\" (٣/ ٨٠/ ١ - خط) و(١٠/ ٢٥٨/ ١٠٤٩٢ - ط) عن المسيب بن رافع عن ابن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ إلا أن المسيب بن رافع لم يلق ابن مسعود كما قال أبو حاتم. وكذلك نفى سماعه منه أبو زرعة.\nوأعله ابن أبي حاتم في \"العلل\" (٢/ ٣٢٢-٣٢٣) عن أبيه بالوقف، وهو ضعيف مرفوعًا وموقوفًا؛ إلا الجملة الأخيرة؛ فقد جاءت من غير هذه الطريق عن ابن مسعود، ولها شواهد كما سبقت الإشارة إليه في الحديث الذي قبله.","vol":"10","page":147},{"text":"<span data-type=\"title\" id=toc-4645>٤٦٢٩ </span>- (من قتل وزغة؛ محي عنه سبع خطيئات) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٣٠/ ١): حدثنا مقدام بن داود: حدثنا أصبغ بن الفرج: حدثنا ابن وهب: أخبرني أبو صخر عن عبد الكريم عن عطاء بن أبي رباح عن عائشة مرفوعًا. وقال:\n\"لم يروه عن عطاء إلا عبد الكريم بن أبي المخارق، تفرد به أبو صخر\".\nقلت: واسمه حميد بن زياد، وهو صدوق يهم.\nلكن ابن أبي المخارق ضعيف.\nوقد رواه مسعر عنه عن عطاء قال ... فذكره مقطوعًا موقوفًا عليه؛ لم يذكر عائشة ولم يرفعه.\nأخرجه ابن أبي شيبة في \"المصنف\" (٧/ ١٧١/ ٢) .","vol":"10","page":148},{"text":"<span data-type=\"title\" id=toc-4646>٤٦٣٠ </span>- (من قدم من نسكه شيئًا أو أخره؛ فلا شيء عليه) .\nضعيف\nأخرجه البيهقي (٥/ ١٤٣-١٤٤) عن العلاء بن المسيب عن رجل - يقال له: الحسن - سمع ابن عباس قال: قال النبي - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله موثقون؛ غير الحسن هذا - وهو الكوفي -؛ أورده ابن أبي حاتم (١/ ٢/ ٤٥) من رواية العلاء من المسيب هذا وليث بن أبي سليم عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nومن عجائب ابن حبان: أنه أورده في كتاب \"الثقات\" من رواية ليث فقط عنه؛ ثم قال:\n\"لا أدري من هو؟! ولا ابن من هو؟! \"!","vol":"10","page":148},{"text":"قلت: والحديث أصله في \"صحيح البخاري\" من طريق عكرمة عن ابن عباس:\nأن النبي - ﷺ - سئل في حجة الوداع، فقيل: يا رسول الله! ذبحت قبل أن أرمي؟ فأومى بيده وقال:\n\"لا حرج\". وقال رجل: حلقت قبل أن أذبح؟ فأومى بيده وقال:\n\"لا حرج\". فما سئل يومئذ عن شيء من التقديم ولا التأخير؛ إلا أومى بيده وقال:\n\"لا حرج\".\nقلت: فكأن الحسن الكوفي روى هذا الحديث بالمعنى، فأخطأ في سياق لفظه. والله أعلم.\n<span data-type=\"title\" id=toc-4647>٤٦٣١ </span>- (من قرأ خواتيم الحشر من ليل أو نهار، فقبض في ذلك اليوم أو الليلة؛ فقد أوجب الجنة) .\nضعيف جدًا\nرواه ابن عدي (١٦٧/ ١)، والثعلبي (٣/ ١٨٩/ ٢)، والخطيب (١٢/ ٤٤٤)، والرافعي في \"تاريخ قزوين\" (٤/ ٢٦) عن أبي عثمان - يعني: المؤذن -: حدثنا محمد بن زياد قال: سمعت أبا أمامة يقول ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو عثمان هذا: اسمه سليم بن عثمان الفوزي الحمصي؛ قال الذهبي في \"المغني\":\n\"متهم واه\".\nقلت: وقد تفرد به؛ كما قال البيهقي في \"الشعب\" - فيما نقله المناوي عنه -.","vol":"10","page":149},{"text":"وروى الثعلبي أيضًا عن محمد بن يونس الكديمي: حدثنا عمرو بن عاصم: حدثنا أبو الأشهب عن يزيد بن أبان عن أنس مرفوعًا به نحوه؛ إلا أنه قال في آخره:\n\"غفر له ما تقدم من ذنبه وما تأخر\".\nويزيد بن أبان ضعيف.\nوالكديمي وضاع.\nوفي رواية من طريق أبي الأشهب بلفظ:\n\"فمات من ليلته مات شهيدًا\".\nوقد قال الخفاجي في \"حاشيته على البيضاوي\" (٨/ ١٨٣) - وقد أورده باللفظ الذي قبله -:\n\"رواه الثعلبي عن أنس، ولم يقل ابن حجر: إنه موضوع كغيره من الأحاديث الموضوعة في فضائل السور\"!\nقلت: لكن تلميذ ابن حجر الشيخ زكريا الأنصاري قال في \"تعليقه على البيضاوي\" (١٤١/ ١):\n\"موضوع\".\nومن علم حجة على من لم يعلم!\n<span data-type=\"title\" id=toc-4648>٤٦٣٢ </span>- (من قرأ سورة الدخان في ليلة الجمعة؛ غفر له) .\nضعيف جدًا\nرواه الواحدي في \"تفسيره\" (٤/ ٤٦/ ١) عن سلام بن سليم: أخبرنا هارون بن كثير عن زيد بن أسلم عن أبيه عن أبي أمامة عن أبي بن كعب مرفوعًا.","vol":"10","page":150},{"text":"قلت: وهذا موضوع؛ آفته سلام - بتشديد اللام - ابن سليم - وهو الطويل المدائني -؛ وهو متروك، اتهمه بالوضع الحاكم وغيره.\nوهارون بن كثير؛ قال الذهبي:\n\"مجهول. وزيد عن أبيه نكرة\".\nوقد روي من حديث أبي هريرة مرفوعًا؛ وإسناده ضعيف جدًا، كما بينته في \"المشكاة\" (٢١٥٠) .\nوروي بلفظ:\n\" ... ليلة؛ بات يستغفر له سبعون ألف ملك حتى يصبح\".\nوهو موضوع، وسيأتي برقم (٦٧٣٤) .\n<span data-type=\"title\" id=toc-4649>٤٦٣٣ </span>- (من قرأ سورة البقرة؛ توج بتاج في الجنة) .\nموضوع\nأخرجه البيهقي في \"الشعب\" عن محمد بن أحمد بن مهدي أبي عمارة المستملي عن محمد بن الضوء بن الصلصال [عن أبيه] عن الصلصال مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته ابن الضوء هذا؛ قال الخطيب (٥/ ٣٧٥):\n\"ومحمد بن الضوء ليس بمحل لأن يؤخذ عنه العلم؛ لأنه كان كذابًا، وكان أحد المتهتكين المشتهرين بشرب الخمور، والمجاهرة بالفجور\". وقال الجورقاني في \"الموضوعات\":\n\"محمد بن الضوء كذاب\".","vol":"10","page":151},{"text":"ومحمد بن أحمد بن مهدي أبو عمارة؛ قال الخطيب أيضًا (١/ ٣٦٠):\n\"في حديثه مناكير وغرائب. قال الدارقطني: ضعيف جدًا\".\n(تنبيه): نقلت إسناد الحديث من \"فيض القدير\" للمناوي، وفصلت القول في حاله لسببين اثنين:\nالأول: أنه وقع فيه محرفًا تحريفًا فاحشًا، بحيث إنه لم يعد بالإمكان معرفة حال رجاله؛ إلا بعد دراسته دراسة دقيقة كما فعلنا.\nوالآخر: أن المناوي لم يكشف عن علته الحقيقة، ولعل ذلك لأن الإسناد تحرف عليه هو نفسه، وليس على الطابع لكتابه، وإليك صورة النص فيه:\n\" (هب) عن علي بن أحمد بن عبيد بن أبي عمارة المستملي عن محمد بن النضر بن الصلصال (عن الصلصال) بفتح الصاد ابن الدلهمس - بفتح الدال واللام وسكون الهاء وفتح الميم -. وأحمد بن عبيد، قال ابن عدي: ثقة له مناكير\"!!\nثم طبع كتاب \"الشعب\"؛ والحديث فيه (٢/ ٤٥٥/ ٢٣٨٤)، فوجدت التصحيح مطابقًا لما فيه والحمد لله. وروى عقبه بالإسناد نفسه مرفوعًا:\n\"اقرؤوا سورة البقرة في بيوتكم ولا تجعلوها قبورًا\".\nوهذا صحيح من حديث أبي هريرة وابن مسعود، فانظر \"الصحيحة\" (١٥٢١) .وقد أضاف السيوطي إلى هذه الفقرة حديث الترجمة في \"الجامع الصغير\"، وذكر الحديث دون الفقرة في مكان آخر. وكنت ذكرته شاهدًا في \"أحكام الجنائز\" قبل تخريجه هنا؛ فليحذف.","vol":"10","page":152},{"text":"<span data-type=\"title\" id=toc-4650>٤٦٣٤ </span>- (من قرأ (قل هو الله أحد) ثلاث مرات؛ فكأنما قرأ القرآن أجمع) .\nضعيف جداُ\n١- أخرجه العقيلي في \"الضعفاء\" (ص ٤٦) عن أحمد بن الحارث الغساني قال: حدثتنا ساكنة بنت الجعد قالت: سمعت رجاء الغنوي يقول: قال رسول الله - ﷺ - ... فذكره. وقال:\n\"أحمد بن الحارث؛ قال البخاري: فيه نظر\". قال:\n\"ولا يعرف لرجاء الغنوي رواية. فأما الرواية في (قل هو الله أحد) تعدل ثلث القرآن؛ فثابتة عن النبي - ﷺ - من غير هذا الوجه\".\nوعزا المناوي هذا القول الأخير للحافظ في \"اللسان\"! وإنما هو للعقيلي؛ نقله عنه في \"اللسان\".\nوقال أبو حاتم في الغساني هذا:\n\"متروك الحديث\".\nثم وجدت له طرقًا أخرى:\n٢- أخرجه الخلال في \"فضائل (قل هو الله أحد) \" (ق ١٩٣/ ١) من طريق محمد بن علي بن الوليد السلمي: حدثنا محمد بن عبد الأعلى: حدثنا معتمر بن سليمان عن داود بن أبي هند عن الشعبي عن ابن عمر مرفوعًا بلفظ:\n\"من قرأ (قل هو الله أحد)؛ فكأنما قرأ ثلث القرآن، ومن قرأ (قل هو الله أحد) مرتين؛ فكأنما قرأ ثلثي القرآن، ومن قرأ (قل هو الله أحد) ثلاث مرات؛ فكأنما قرأ جميع ما أنزل الله ﷿\".","vol":"10","page":153},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته السلمي هذا؛ قال الإسماعيلي:\n\"بصري منكر الحديث\".\nوساق له البيهقي حديث الضب بإسناد نظيف، ثم قال:\n\"الحمل فيه على السلمي هذا\". قال الذهبي:\n\"صدق - والله - البيهقي؛ فإنه خبر باطل\".\n٣- ثم روى (ق ١٩٤/ ١) من طريق أحمد بن القاسم الأكفاني: حدثنا إبراهيم ابن إسحاق عن عمرو بن ثابت عن سماك بن حرب الضبي عن النعمان بن بشير مرفوعًا مثله؛ إلا أنه قال:\n\"فكأنما قرأ القرآن ارتجالًا\".\nقلت: وهذا ضعيف أيضًا؛ فإن عمرو بن ثابت ضعيف رافضي، ومنهم من تركه.\nومن دونه؛ لم أعرفهما.\n٤- وأخرج أبو يعلى في \"مسنده\" (٣/ ١٠٢٣) عن عبيس بن ميمون: أخبرنا يزيد الرقاشي عن أنس مرفوعًا بلفظ:\n\"أما يستطيع أحدكم أن يقرأ في الليلة (قل هو الله أحد)؟! فإنها تعدل القرآن كله\".\nويزيد الرقاشي ضعيف.\nوعبيس بن ميمون مثله في الضعف أو أشد؛ فقد قال أحمد والبخاري:","vol":"10","page":154},{"text":"\"منكر الحديث\". وقال الفلاس:\n\"متروك\". وقال ابن حبان:\n\"يروي عن الثقات الموضوعات توهمًا\".\nثم رواه أبو يعلى (٣/ ١٠١٧) من طريق سعيد بن أبي عروبة عن يزيد الرقاشي به؛ إلا أنه قال:\n\" ... (قل هو الله أحد) ثلاث مرات في ليلة؛ فإنها تعدل ثلث القرآن\".\nقلت: هكذا وقع هنا: \" ... سعيد بن أبي عروبة عن يزيد الرقاشي\"!\nوقد ذكره الهيثمي في \"المجمع\" (٧/ ١٤٧) من رواية أبي يعلى باللفظين المذكورين، وقال في كل منهما:\n\"وفيه عبيس بن ميمون، وهو متروك\".\nفلعله سقط ذكره من إسناد اللفظ الثاني من نسختنا من \"أبي يعلى\"؛ فإنها نسخة سيئة.\nثم إن الرقاشي - أو الراوي عنه - قد اضطرب في متنه كما ترى؛ ففي اللفظ الأول جعل قراءة (قل هو الله أحد) مرة تعدل القرآن كله. وعكس ذلك في اللفظ الآخر، فجعل قراءتها ثلاثًا تعدل ثلث القرآن!!\n(تنبيه): قد عرفت مما سبق أن طرق الحديث ضعيفة كلها، بل هي شديدة الضعف؛ بحيث لا يمكن أن يقال: إن بعضها يقوي بعضًا، لا سيما والمحفوظ في الأحاديث الصحيحة:\n\" (قل هو الله أحد) تعدل ثلث القرآن\"؛ دون تثليث قراءتها، فلا أدري كيف","vol":"10","page":155},{"text":"جزم شيخ الإسلام ابن تيمية بأنه لفظ من ألفاظ الحديث - يعني: الصحيح -؟! انظر كتابه: \"جواب أهل الإيمان في أن (قل هو الله أحد) تعدل ثلث القرآن\"، وهو مطبوع في مصر والشام وغيرها، وهو في أول المجلد السابع عشر من \"مجموعة الفتاوى\".\n<span data-type=\"title\" id=toc-4651>٤٦٣٥ </span>- (من قرأ (قل هو الله أحد) مئة مرة؛ غفر الله له خطيئته خمسين عامًا؛ ما اجتنب خصالًا أربعًا: الدماء، والأموال، والفروج، والأشربة) .\nضعيف\nرواه ابن عساكر (١٥/ ١١٨/ ١) عن عثمان بن مطر عن الخليل بن مرة عن شعبة (١) بن عمرو عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الخليل بن مرة وعثمان بن مطر (٢)؛ كلاهما ضعيف.\nوقد روي الحديث من طريق أخرى عن أنس به، وزاد:\n\" ... في خلاء لا يجيز بها أحد\".\nولكنه موضوع؛ فيه كذاب؛ كما بينه السيوطي في \"ذيل الموضوعات\" (ص ٢٨-٢٩) .\n_________\n(١) كذا في \" تاريخ ابن عساكر \"! وفي \" الكامل \" لابن عدي: (سعيد)؛ وكذا في ترجمة (الخليل بن مرة) من \" تهذيب المزي \"! (الناشر) .\n(٢) لكن (عثمان بن مطر) قد تابعه الليث بن سعد: عند ابن عدي في \" الكامل \"؛ فبقيت العهدة على (الخليل)؛ وفي ترجمته أورد ابن عدي الحديث! (الناشر) .","vol":"10","page":156},{"text":"<span data-type=\"title\" id=toc-4652>٤٦٣٦ </span>- (من قرأ (يس) يريد بها الله؛ غفر الله له، وأعطي من الأجر كأنما قرأ القرآن اثنتي عشرة مرة. وأيما مريض قرىء عنده سورة (يس)؛ نزل عليه بعدد كل حرف عشرة أملاك، يقومون بين يديه صفوفًا؛ فيصلون ويستغفرون له، ويشهدون قبضه وغسله، ويتبعون جنازته ويصلون عليه، ويشهدون دفنه. وأيما مريض قرأ سورة (يس) وهو في سكرات الموت؛ لم يقبض ملك الموت روحه حتى يجيئه رضوان خازن الجانا بشربة من الجنة؛ فيشربها وهو على فراشه، فيموت وهو ريان، ولا يحتاج إلى حوض من حياض الأنبياء؛ حتى يدخل الجنة وهو ريان) .\nموضوع\nرواه الثعلبي (٣/ ١٦١/ ١) عن إسماعيل بن إبراهيم: حدثنا يوسف بن عطية عن هارون بن كثير عن زيد بن أسلم عن أبيه عن أبي أمامة عن أبي بن كعب مرفوعًا.\nقلت: وهذا موضوع؛ لوائح الوضع والصنع عليه ظاهرة؛ وآفته يوسف بن عطية - وهو الباهلي الكوفي -؛ فإنه متهم؛ قال عمرو بن علي الفلاس:\n\"هو أكذب من يوسف بن عطية البصري\". وقال الدارقطني:\n\"هما متروكان\".\nومن فوقه مجهول؛ كما سبق قريبًا (٤٦٣٢) .\nونحوه في الوضع؛ ما في \"علل ابن أبي حاتم\" قال (٢/ ٦٧):\n\"سألت أبي عن حديث رواه سويد أبو حاتم عن سليمان التيمي عن أبي عثمان أن أبا هريرة قال:","vol":"10","page":157},{"text":"من قرأ (يس) مرة؛ فكأنما قرأ القرآن عشر مرار.\nوقال أبو سعيد:\nمن قرأ (يس) [مرة]؛ فكأنما قرأ القرآن مرتين.\nقال أبو هريرة: حدث أنت بما سمعت، وأحدث أن بما سمعت؟! قال أبي: هذا حديث منكر\".\nقلت: بل هو باطل ظاهر البطلان؛ إذ كيف يعقل أن يكون جزء الشيء الفاضل أفضل أو مثل الشيء مرتين؛ فضلًا عن العشر؟! فإن من قرأ القرآن مرتين؛ فقد قرأ (يس) مرتين، فكيف يكون قراءتها مرة أفضل من قراءتها مرتين؛ مع قراءة القرآن مرتين؟!\nوآفة هذا الحديث الذي علقه ابن أبي حاتم: سويد هذا - وهو ابن إبراهيم الحناط البصري -؛ قال الحافظ:\n\"صدوق، سيىء الحفظ، له أغلاط، وقد أفحش ابن حبان فيه القول\".\nقلت: وهذا إذا كان ليس فيمن دونه من هو شر منه.\nومن طريقه: رواه البيهقي في \"الشعب\"، كما يستفاد من كلام المناوي عليه في \"فيض القدير\". ثم رأيته في \"شعب الإيمان\" (٢/ ٤٨١/ ٢٤٦٦) .\nوالشطر الأول من حديث أبي هريرة؛ أخرجه الترمذي من حديث أنس نحوه، وفيه كذاب؛ كما حققته فيما تقدم برقم (١٦٩) .\nثم رأيت حديث أبي هريرة قد رواه سعيد بن منصور في \"سننه\" (٢/ ٢٨٣/ ٧٥)، ومن طريقه البيهقي في \"الشعب\" (٢/ ٤٧٩/ ٢٤٥٩): أخبرنا إسماعيل بن عياش عن","vol":"10","page":158},{"text":"أسيد بن عبد الرحمن الخثعمي عن حسان بن عطية أن رسول الله - ﷺ - قال ... فذكره.\nورجاله ثقات، لكنه مرسل أو معضل؛ فإن حسانًا هذا أكثر روايته عن التابعين. وروي بلفظ:\n\"من قرأ (يس) ابتغاء وجه الله؛ غفر له\"؛ وسيأتي (٦٦٢٣) .\n<span data-type=\"title\" id=toc-4653>٤٦٣٧ </span>- (من قعد على فراش مغيبة؛ قيض الله له يوم القيامة ثعبانًا) .\nضعيف\nأخرجه أحمد (٥/ ٣٠٠): حدثنا [أبو] سعيد مولى بني هاشم: حدثنا ابن لهيعة: حدثنا عبيد الله بن أبي جعفر عن ابن أبي قتادة عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال البخاري؛ غير ابن لهيعة؛ فإنه ضعيف؛ لسوء حفظه.\nوالحديث؛ أورده ابن أبي حاتم في \"العلل\" (٢/ ٢٩٦-٢٩٧) من طريق هشام ابن عمار عن الوليد بن مسلم عن ابن لهيعة به. وقال عن أبيه:\n\"هذا حديث باطل\"!\nكذا قال! ولم يظهر لي وجه بطلانه.\nوقد أخرجه الطبراني في \"الكبير\" (١/ ٣٣٥/ ٢) وفي \"الأوسط\" (١/ ١٨٣/ ٢) عن ابن لهيعة به. وقال الهيثمي (٦/ ٢٥٨):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه ابن لهيعة، وحديثه حسن، وفيه ضعف\"!","vol":"10","page":159},{"text":"قلت: ففاته عزوه لأحمد! وهو في ذلك تابع للمنذري في \"ترغيبه\" (٣/ ١٩٥)، وقال:\n\" (المغيبة) - بضم الميم وكسر الغين المعجمة، وبسكونها أيضًا مع كسر الياء -: هي التي غاب عنها زوجها\".\nثم ذكر له شاهدًا من حديث عبد الله بن عمرو مرفوعًا بلفظ:\n\"مثل الذي يجلس على فراش المغيبة؛ مثل الذي ينهشه أسود من أساود يوم القيامة\" (١) . وقالا:\n\"رواه الطبراني، ورواته ثقات\". وقال المنذري:\n\" (الأساود): الحيات، واحدها أسود\".\nقلت: لم أقف على إسناده؛ لأن مسند ابن عمرو من \"المعجم الكبير\" لم يطبع منه إلا قطعة، وليس فيها هذا الحديث.\nولكني وقفت عليه عند غيره، فقد جاء في \"المطالب العالية\" (١/ ٦٦/ ١ - المسندة): قال أبو يعلى: حدثنا سفيان بن وكيع: حدثنا شريك عن الأعمش عن خيثمة عن عبد الله بن عمرو ... رفعه.\nوهذا إسناد واه؛ سفيان هذا اتهم بالكذب. وقال الحافظ في \"التقريب\":\n\"كان صدوقًا؛ إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح فلم يقبل، فسقط حديثه\".\n_________\n(١) ثم حسنه الشيخ - ﵀ - مرفوعًا في \" صحيح الترغيب والترهيب \" (٢ / ٦١٦ / رقم ٢٤٠٥) . (الناشر) .","vol":"10","page":160},{"text":"ورواه أبو الشيخ في \"الأمثال\" من طريق أبي يعلى عنه (٢١٨) .\nلكنه رواه من طريق أخرى، فقال (رقم ٢٢٢): حدثنا يحيى بن عبد الله السكوني: حدثنا أبو كريب: حدثنا عبد الرحمن بن شريك: حدثني أبي به.\nوهذه متابعة ضعيفة؛ عبد الرحمن بن شريك؛ قال الذهبي في \"المغني\":\n\"وثق. وقال أبو حاتم: واه\". وقال الحافظ:\n\"صدوق يخطىء\".\nوشيخ أبي الشيخ (يحيى بن عبد الله السكوني)؛ لم أجد من ذكره، حتى ولا المزي في الرواة عن أبي كريب محمد بن العلاء!\nوشريك: هو ابن عبد الله القاضي، وهو - مع فضله - قد ضعف بسبب سوء حفظه. ورفعه لهذا الحديث مما يدل على ذلك؛ فقد خالفه ابن عيينة؛ فرواه عن الأعمش به موقوفًا على عبد الله بن عمرو بن العاص.\nأخرجه عبد الرزاق في \"مصنفه\" (٧/ ١٣٩/ ١٢٥٤٧) عنه.\nوهذا إسناد صحيح.\nفتبين أن الصواب في حديث ابن عمرو الوقف. وبالله التوفيق.\nثم رأيت في \"المطالب العالية\" (١/ ٣٠/ ٢ - المسندة) أنه رواه مسدد: حدثنا يحيى عن الأعمش: أنبأني خيثمة بن عبد الرحمن قال ... فذكره، أوقفه على خيثمة.\nفهذا مما يؤكد خطأ رفعه، ويبين - من جهة أخرى - خطأ قول المعلق على \"أمثال أبي الشيخ\" - على حديثه المرفوع عن ابن عمرو -:\n\"والحديث رواه مسدد (المطالب العالية ١/ ٢١٠ برقم ٧٤٨) \"!","vol":"10","page":161},{"text":"فهذا يوهم أنه عند (مسدد) مرفوع! والواقع أنه مقطوع موقوف على خيثمة في المكان الذي أشار إليه، كما في أصله \"المسندة\" كما سبق.\nوكذلك أخطأ في قوله - عطفًا على قوله المذكور -:\n\"ورواه لا ذكر لأبي يعلى في الصفحة المشار إليها، لا في هذا الحديث ولا في غيره، فما أكثر تخاليطه! والله المستعان.\n<span data-type=\"title\" id=toc-4654>٤٦٣٨ </span>- (من كان عليه دين يهمه قضاؤه - أو هم بقضائه -؛ لم يزل معه من الله حارس) .\nضعيف\nرواه الطبراني (١/ ١٤٥/ ٢) وفي \"الأوسط\" (٣٧٥٩) عن مسلم بن إبراهيم: حدثنا طلحة بن شجاع الأزدي: حدثتني ورقاء بنت هراب (١):\nأن عمر بن الخطاب كان إذا خرج من منزله؛ مر على أمهات المؤمنين؛ فسلم عليهن قبل أن يأتي مجلسه، فإذا انصرف إلى منزله مر عليهن، فكان كلما مر؛ وجد على باب عائشة رجلًا جالسًا، فقال له: ما لي أراك ههنا جالسًا؟! قال: حق لي أطلب به أم المؤمنين. فدخل عليها عمر، فقال لها: يا أم المؤمنين! ما لك في سبعة آلاف كفاية في كل سنة؟ قالت: بلى، ولكن علي منها حقوق، وقد سمعت أبا القاسم - ﷺ - يقول ... فذكره، قالت: فأنا أحب أن لا يزال معي من الله حارس. وقال:\n\"لم يروه عن ورقاء إلا طلحة - وهو [شيخ] بصري -، تفرد به مسلم\"!\nوأقول: كلا؛ فقد تابعه أبو سعيد مولى بني هاشم في \"مسند أحمد\" (٦/ ٢٥٥) ... المرفوع منه فقط.\n_________\n(١) وقع اسمها في \" الكبير \": \" ورقاء بنت هدابة \". (الناشر) .","vol":"10","page":162},{"text":"والإسناد ضعيف؛ لأن ورقاء هذه لا تعرف؛ كما في \"التعجيل\".\nومثلها طلحة بن شجاع؛ كما في \"اللسان\".\nوقد روي الحديث بإسناد آخر منقطع عن عائشة بلفظ آخر، وهو أقرب إلى الصحة؛ لما له من الشواهد، وقد خرجته في \"الترغيب\" (٣/ ٣٣) .\n<span data-type=\"title\" id=toc-4655>٤٦٣٩ </span>- (من كان في قلبه مودة لأخيه، لم يطلعه عليها؛ فقد خانه) .\nضعيف\nرواه ابن قدامة في \"المتحابين في الله\" (١١٢/ ٢) من طريق أبي بكر الشافعي: حدثنا زياد بن أيوب: حدثنا عبد الحميد بن عبد الرحمن: حدثنا أبو كعب الشامي عن مكحول قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله.\nوأبو كعب الشامي لم أعرفه.\nوعبد الحميد بن عبد الرحمن: هو الحماني؛ وفيه ضعف.","vol":"10","page":163},{"text":"<span data-type=\"title\" id=toc-4656>٤٦٤٠ </span>- (من كان له صبي فليتصب له) .\nضعيف\nرواه أبو علي الأهوازي الحسن بن علي - وهو متهم - في \"عقد أهل الإيمان\" (٤/ ١٩١-١٩٢) عن محمد بن زكريا الغلابي قال: أخبرنا العلاء بن الفضل بن عبد الملك بن أبي سوية المنقري قال: أخبرنا العلاء بن جرير العنبري عن أبيه عن الأحنف بن قيس قال:\nدخلت على معاوية بن أبي سفيان وهو مستلق على قفاه، وعلى صدره صبي أو صبية تناغيه، فقلت: أمط عنك هذا يا أمير المؤمنين! فقال: يا أحنف! سمعت رسول الله - ﷺ - ... فذكره.\nقلت: وهذا موضوع؛ الغلابي وضاع.","vol":"10","page":163},{"text":"والعلاء بن الفضل ضعيف.\nوالعلاء بن جرير العنبري وأبوه لم أجدهما.\nوأبو علي الأهوازي نفسه متهم.\nلكن عزاه السيوطي في \"الجامع\" لابن عساكر، فلما تكلم عليه المناوي؛ تبين أنه من رواية محمد بن عاصم - مجهول - ... عن أبي سفيان القتبي عن معاوية. وقال ابن عساكر:\n\"غريب جدًا\"، كما في \"الجامع الكبير\".\nومثل هذا الحديث: ما رواه الدينوري في \"المنتقى من المجالسة\" (٧٨/ ٢ - نسخة حلب)، ومن طريقه ابن عساكر (٨/ ٤١١): حدثنا إبراهيم بن دازيل الهمذاني: أنبأنا أبو حذيفة عن الثوري عن أبيه عن إبراهيم التيمي قال: كان عمر ابن الخطاب يقول:\nينبغي للرجل أن يكون في أهله مثل الصبي، فإذا التمس ما عنده وجد رجلًا. قال الثوري ﵀:\nوبلغنا عن زيد بن ثابت أنه كان من أفكه الناس في أهله، وأزمتهم إذا جلس مع القوم.\nورواه البيهقي (٦/ ٢٩٢)، وعنه ابن عساكر من طريق ثابت بن عبيد قال:\nكان زيد بن ثابت ... فذكره.\n<span data-type=\"title\" id=toc-4657>٤٦٤١ </span>- (من كان له مال يبلغه بيت ربه، أو يجب فيه زكاة - فلم يفعل -؛ سأل الرجعة عند الموت) .\nضعيف\nأخرجه الترمذي (٣٣١٣)، وعبد بن حميد في \"المنتخب من المسند\"","vol":"10","page":164},{"text":"(٧٨/ ٢)، والطبراني في \"الكبير\" (٣/ ١٧٠/ ٢)، والواحدي في \"تفسيره\" (٤/ ١٤٨/ ١) - دون ذكر الحج - عن يحيى بن أبي حية عن الضحاك بن مزاحم عن ابن عباس مرفوعًا. وقال الترمذي:\n\"يحيى بن أبي حية ليس بالقوي في الحديث\". وقال الحافظ في \"التقريب\":\n\"ضعفوه لكثرة تدليسه\".\nوالضحاك بن مزاحم لم يسمع من ابن عباس.\nوقد وجدت له طريقًا أخرى، ولكنها واهية جدًا؛ لأنه يرويه محمد بن عبد الله بن إبراهيم الأشناني: حدثنا أحمد بن حنبل: حدثنا محمد بن جعفر: أنبأنا شعبة عن سماك بن حرب عن عبد الرحمن بن عبد الله بن مسعود عن أبيه مرفوعًا بلفظ:\n\"من كان موسرًا ولم يحج، وعنده مال تجب فيه الزكاة، ولم تشغله حاجة ظاهرة، ولا مرض حابس، ولا سلطان جائر؛ فليمت على أي دين شاء؛ يهوديًا أو نصرانيًا\".\nأخرجه أبو الحسن النعالي في \"حديثه\" (ق ١٣٢/ ٢) .\nوهذا إسناد موضوع على الإمام أحمد؛ آفته الأشناني هذا؛ قال الدارقطني:\n\"كان دجالًا\". وقال الخطيب:\n\"كان يضع الحديث\".\nعلى أن النعالي هذا شيخ رافضي يتتبع المناكير، مات سنة (٤١٣) .\nوجملة الحج التي وردت فيه؛ قد رويت من طرق أخرى، قد أعلها كلها ابن الجوزي في \"الموضوعات\" (٢/ ٢٠٩-٢١٠) . وناقشه في ذلك السيوطي في","vol":"10","page":165},{"text":"\"اللآلىء\" (٢/ ١١٧-١١٩) بما يستخلص منه خطأ حكمه على الحديث بالوضع، وتكلمت على بعض طرقه في \"المشكاة\" (٢٥٢١)، و\"الترغيب\" (٢/ ١٣٤)؛ وبينت عللها.\nوإنما ثبت ذلك من قول عمر بن الخطاب موقوفًا عليه:\nأخرجه العدني في \"الإيمان\" (ق ٢٣٩/ ١)، والبيهقي في \"السنن\" (٤/ ٣٣٤) عن ابن جريج: أخبرني عبد الله بن نعيم أن الضحاك بن عبد الرحمن الأشعري أخبره أن عبد الرحمن بن غنم أخبره أنه سمع عمر بن الخطاب يقول:\nليمت يهوديًا أو نصرانيًا (يقولها ثلاث مرات)؛ رجل مات ولم يحج، وجد لذلك سعة، وخليت سبيله.\nقلت: وهذا إسناد حسن، رجاله ثقات؛ غير عبد الله بن نعيم؛ ذكره ابن حبان في \"الثقات\"، وقد روى عنه جمع آخر من الثقات، ووثقه ابن نمير. ولم يعرفه ابن معين فقال:\n\"مظلم\"! يعني: أنه ليس بمشهور؛ كما قال البناني.\nثم روى العدني: حدثنا هشام عن ابن جريج قال: أخبرني سليمان - مولى لنا - عن عبد الله بن المسيب بن أبي السائب أنه سمعه يقول: سمعت عمر بن الخطاب يقول ... فذكره نحوه.\nوهذا إسناد رجاله ثقات \"الصحيح\"؛ غير سليمان هذا؛ فلم أعرفه، وفي شيوخ ابن جريج ممن يسمى سليمان كثرة، ولا يبعد أن يكون هو سليمان بن موسى الأموي مولاهم الدمشقي، صدوق في حديثه بعض لين.\nفإن كان هو؛ فالسند حسن أيضًا. والله أعلم.","vol":"10","page":166},{"text":"<span data-type=\"title\" id=toc-4658>٤٦٤٢ </span>- (من كان يحب الله ﷿ ورسوله؛ فليحب أسامة) .\nضعيف\nأخرجه أحمد (٦/ ١٥٦) عن الشعبي قال: قالت عائشة:\nلا ينبغي لأحد أن يبغض أسامة بعد ما سمعت رسول الله - ﷺ - يقول ... فذكره.\nقلت: وإسناده ضعيف؛ رجاله ثقات؛ إلا أنه منقطع؛ فإن الشعبي لم يسمع من عائشة؛ كما قال الحاكم. وقال ابن معين:\n\"الشعبي عن عائشة: مرسل\".","vol":"10","page":167},{"text":"<span data-type=\"title\" id=toc-4659>٤٦٤٣ </span>- (من كثر كلامه كثر سقطه، ومن كثر سقطه كثرت ذنوبه، ومن كثرت ذنوبه كانت النار أولى به) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٣٣٦)، والطبراني في \"الأوسط\" (٥٠٢)، وأبو نعيم في \"الحلية\" (٣/ ٧٤)، وأبو الغنائم النرسي في \"انتخاب الحافظ الصوري على أبي عبد الله العلوي\" (١٣٢/ ١)، والقضاعي (٣٠/ ٢) عن إبراهيم بن الأشعث - صاحب الفضيل بن عياض -: حدثنا عيسى بن موسى - يعني: غنجارًا - عن عمر ابن راشد عن يحيى بن أبي كثير عن نافع عن ابن عمر مرفوعًا. وقال العقيلي:\n\"عيسى مجهول، وعمر لا أدري من هو: ابن راشد أو غيره؟! والحديث غير محفوظ\". ثم قال:\n\"إن كان هذا عمر بن راشد؛ فهو ضعيف، وإن كان غيره؛ فمجهول. أول الحديث معروف من قول عمر بن الخطاب (١)، وآخره يروى بإسناد جيد بغير هذا الإسناد\".\n_________\n(١) والموقوف؛ أخرجه الطبراني في \" الأوسط \" (٢٢٥٩) . (الناشر)","vol":"10","page":167},{"text":"وقوله: إن عيسى هذا مجهول!! مردود؛ فإنه معروف مشهور؛ وثقه ابن حبان والحاكم وغيرهما. وقال مسلمة بن قاسم في \"الصلاة\":\n\"كان ثقة جليلًا مشهورًا بخراسان، وهو قديم، لم يقع في التواريخ\".\nوإنما أنكروا عليه روايته عن المتروكين والمجهولين، وقد لخص الحافظ أقوال العلماء فيه: فقال:\n\"صدوق ربما أخطأ، وربما دلس، مكثر من الحديث عن المتروكين\".\nوعمر: هو ابن راشد، كذلك وقع منسوبًا في رواية الطبراني والنرسي، وهو اليمامي. وفي ترجمته ساق الذهبي هذا الحديث.\nوقال - في إبراهيم بن الأشعث -:\n\"قال أبو حاتم: كنا نظن به الخير؛ فقد جاء بمثل هذا الحديث. وذكر حديثًا ساقطًا\"؛ غير هذا.\nفهو علة هذا الحديث، أو عمر بن راشد؛ فقد صرح العقيلي والطبراني بسماع غنجار منه؛ فبرئت ذمته من الحديث.\nثم رأيت الحديث رواه ابن عدي (٢٤١/ ٢) في ترجمة ابن راشد هذا؛ من طريق إبراهيم المذكور.\nورواه الدولابي (٢/ ١٣٨-١٣٩) من طريق أبي نعيم عمر بن صبح عن يحيى به. وقال:\n\"قال أبو عبد الرحمن - يعني: النسائي -: هذا حديث منكر، وعمر بن صبح ليس بثقة\".","vol":"10","page":168},{"text":"قلت: وروي الحديث عن أبي هريرة بأتم منه، وسيأتي برقم (٦٠٣٢) .\n<span data-type=\"title\" id=toc-4660>٤٦٤٤ </span>- (من كثرت صلاته بالليل؛ حسن وجهه بالنهار) (١) .\nموضوع\nأخرجه ابن ماجه (١/ ٤٠٠)، وابن نصر في \"قيام الليل\" (ص ١٤٨)، وابن أبي حاتم في \"العلل\" (١/ ٧٤)، والخطيب في \"التاريخ\" (١/ ٣٤١ و١٣/ ١٢٦)، وابن الجوزي في \"الموضوعات\" (٢/ ١١٠) عن ثابت بن موسى عن شريك عن الأعمش عن أبي سفيان عن جابر مرفوعًا. وقال ابن أبي حاتم:\n\"قال أبي: فذكرت لابن نمير؟ فقال: الشيخ لا بأس به، والحديث منكر. قال أبي: الحديث موضوع\".\nقلت: ويشير بقوله: \"الشيخ\" إلى ثابت بن موسى، وهو مختلف فيه؛ فقال ابن معين:\n\"كذاب\". وقال أبو حاتم:\n\"ضعيف\".\nووثقه مطين. وقال العقيلي:\n\"كان ضريرًا عابدًا، وحديثه (يعني: هذا) باطل لا أصل له، ولا يتابعه عليه ثقة\". وقال ابن حبان:\n\"كان يخطىء كثيرًا، لا يجوز الاحتجاج بخبره إذا انفرد، وهو الذي روى عن شريك ... \" فذكر الحديث. قال:\n\"وهذا قول شريك، قاله عقب حديث الأعمش عن أبي سفيان عن جابر: \"يعقد الشيطان على قافية رأس أحدكم ثلاث عقد ... \" الحديث، فأدرج ثابت\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" مسند الشهاب \". (الناشر) .","vol":"10","page":169},{"text":"قول شريك في الخبر، ثم سرق هذا من شريك جماعة ضعفاء\".\nوقد ساق ابن الجوزي بعض تلك الطرق المسروقة، وبين عللها؛ وأنها تدور على كذابين وضعاف ومجاهيل.\nومنها: ما أخرجه من طريق ابن عدي - وهذا ساقه في كتابه \"الكامل\" تحت باب \"ما سرقه العدوي الحسن بن علي بن صالح بن زكريا من الحديث، وألزقه على قوم آخرين\" -: حدثنا العدوي: حدثنا الحسن بن علي بن راشد: حدثنا شريك به. وقال:\n\"هذا حديث ثابت بن موسى عن شريك. على أن قومًا ضعفاء قد سرقوه منه فحدثوا به عن شريك، وليس فيهم أشهر وأصدق من الحسن بن علي بن راشد؛ هذا الذي ألزقه العدوي عليه\".\nوالعدوي هذا من الكذابين الذين يضعون الحديث.\nومنها: ما أخرجه ابن الجوزي أيضًا من طريق الخطيب - وهذا في \"التاريخ\" (٧/ ٣٩٠) - عن أبي صخر محمد بن مالك بن الحسن بن مالك بن الحكم بن سنان السعدي المروزي: حدثنا صعصعة بن الحسين الرقي - بمرو -: حدثنا محمد بن ضرار بن ريحان بن جميل: حدثنا أبي حدثنا أبو العتاهية إسماعيل ابن القاسم: حدثنا الأعمش به.\nقلت: وهذا إسناد مظلم؛ قال ابن الجوزي - وأقره الحافظ في \"اللسان\" -:\n\"محمد بن ضرار وأبوه مجهولان\".\nقلت: وأبو العتاهية - الشاعر المشهور -؛ قال الذهبي:\n\"ما علمت أحدًا يحتج بأبي العتاهية\".","vol":"10","page":170},{"text":"وصعصعة بن الحسين الرقي لم أجد له ترجمة، وقد أورده الحافظ في \"اللسان\" قائلًا:\n\"يأتي ذكره في ترجمة محمد بن حماد بن عنبسة\".\nثم لم أجد هذه الترجمة فيه أصلًا (١) !\nومحمد بن مالك لم أعرفه.\nوقد تناقض في هذا الحديث السيوطي أشد التناقض، وذلك أنه ساق له في \"اللآلىء\" (٢/ ٣٣-٣٥) طرقًا أخرى، زيادة على طرق ابن الجوزي، محاولًا بذلك تقوية الحديث - كما هي عادته - بكثرة الطرق، دون أن يحقق القول فيها، أو - على الأقل - تخليص الحديث من الوضع.\nوكأن ذلك هو عمدته في إيراده الحديث من رواية ابن ماجه في كتابه \"الجامع الصغير\"، الذي ادعى في مقدمته: أنه صانه عما تفرد به كذاب أو وضاع! ومع ذلك؛ وجدته قد جزم بوضع الحديث في رسالته \"أعذب المناهل في حديث: (من قال: أنبأنا عالم؛ فهو جاهل) \" من كتابه \"الحاوي للفتاوي\" (٢/ ١٤٦-١٤٩)؛ فإنه - بعد أن بين ضعف إسناد حديث الجاهل هذا من أجل أنه من رواية ليث بن أبي سليم المختلط، وأريد بطلانه من جهة المعنى - أورد على نفسه سؤالًا فقال:\n\"فإن قلت: كيف حكم على الحديث بالإبطال، وليث لم يتهم بكذب؟ قلت: الموضوع قسمان:\nقسم تعمد واضعه وضعه، وهذا شأن الكذابين.\n_________\n(١) هي فيه، لكن وقع اسم أبيه هنا مقلوبا، والوصواب: \" محمد بن عنبسة بن حماد \". (الناشر) .","vol":"10","page":171},{"text":"وقسم وقع غلطًا لا عن قصد، وهذا شأن المخلطين والمضطربين [في] الحديث، كما حكم الحفاظ بالوضع على الحديث الذي أخرجه ابن ماجه في \"سننه\" وهو: \"من كثرت صلاته ... \"؛ فإنهم أطبقوا على أنه موضوع، وواضعه لم يتعمد وضعه، وقصته في ذلك مشهورة\".\nولذلك تعجب المناوي من صنيع السيوطي هذا؛ فقال:\n\"ومن العجب العجاب أن المؤلف قال في كتابه \"أعذب المناهل\": إن الحفاظ حكموا على هذا الحديث بالوضع، وأطبقوا على أنه موضوع. هذه عبارته، فكيف يورده في كتاب ادعى أنه صانه عما تفرد به وضاع؟ ! \".\n<span data-type=\"title\" id=toc-4661>٤٦٤٥ </span>- (من كذب بالقدر؛ فقد كذب بما أنزل علي) .\nضعيف جدًا\nأخرجه العقيلي في ترجمة (سوار بن عبد الله بن قدامة) من \"الضعفاء\" (ص ١٧٤) قال: حدثنا أحمد بن عمرو قال: حدثنا محمد بن الحسين قال: حدثنا عبد الأعلى بن القاسم قال: حدثني سوار بن عبد الله العنبري عن كليب بن وائل عن ابن عمر مرفوعًا. وقال:\n\"سوار؛ قال سفيان (يعني: الثوري): ليس بشيء. وقد روي في الإيمان بالقدر أحاديث صحاح. وأما هذا اللفظ؛ فلا يحفظ إلا عن هذا الشيخ\"!\nكذا قال! وخالفه ابن عدي فأورده في ترجمة سوار بن مصعب من \"الكامل\" فقال (ق ١٨٩/ ٢-١٩٠/ ١): حدثنا عبد الله بن محمد بن عبد العزيز: حدثنا العلاء ابن موسى: حدثنا سوار بن مصعب عن كليب بن وائل به. وقال:\n\"هذا الحديث يرويه عن كليب سوار بن مصعب، وعامة ما يرويه غير محفوظ، وهو ضعيف كما ذكروه\".","vol":"10","page":172},{"text":"قلت: والعلاء بن موسى صدوق؛ كما في \"التاريخ\" (١٢/ ٢٤٠-٢٤١)، وكناه بأبي الجهم.\nوتابعه أبو الربيع الزهراني - كما ذكر الذهبي في ترجمة ابن مصعب في \"الميزان\" - وساق له هذا الحديث في جملة ما أنكر عليه.\nوتبعه على ذلك الحافظ في \"اللسان\"، وجزم بأن عزو الحديث في كتاب العقيلي \"الضعفاء\" لرواية سوار بن عبد الله وهم من بعض الرواة عنده.\nوأشار الحافظ في ترجمة (ابن عبد الله) إلى هذا الحديث إشارة سريعة، لا يمكن فهم المراد منها إلا ممن وقف على كلامه حوله في ترجمة (ابن مصعب) ! فقال معللًا الوهم المذكور:\n\"لعله وقع في الرواية: \"سوار\" غير منسوب، ونسبه بعضهم فأخطأ؛ وإلا فهذا الحديث رويناه في \"جزء أبي الجهم\" عن سوار بن مصعب عن كليب؛ كما سيأتي قريبًا، وهو المعروف بالرواية عن كليب\".\nوالحديث؛ أورده الهيثمي في \"مجمع الزوائد\" (٧/ ٢٠٥) . وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن الحسين القصاص؛ ولم أعرفه، وبقية رجاله ثقات\".\nقلت: ومحمد بن الحسين القصاص (١)؛ هو محمد بن الحسين الذي في طريق\n_________\n(١) لعله: (محمد بن الحُصَين) - بالصاد المهملة -؛ كما في \" أوسط الطبراني \" (٨٢٩٨)، و\" ضعفاء العقيلي \" (٢ / ٥٤٢)، وكذا وقع في حديث آخر في \" الصحيحة \" (١ / ٥٥٥ / رقم ٢٧٣) .\nووقع - بالسين المهملة - في \" مجمع البحرين \" (٨ / ٢٣) . (الناشر)","vol":"10","page":173},{"text":"العقيلي المتقدمة، وقد بحثت عنه فلم أجد من ذكره! فالظاهر أن الوهم المذكور منه. والله أعلم.\n(تنبيه): نقل المناوي عن ابن الجوزي أنه قال (ولعله في كتابه \"العلل\"):\n\"حديث لا يصح، وفيه سوار بن عبد الله، قال أحمد والنسائي [و] يحيى: متروك. اهـ\"!\nوأقره المناوي!\nقلت: وقد اختلط عليهما سوار بن مصعب بسوار بن عبد الله العنبري؛ فابن مصعب هو المتروك، وهو الذي قال فيه أحمد:\n\"متروك الحديث\". وسئل عنه ابن معين؟ فقال:\n\"ضعيف ليس بشيء\". وقال النسائي:\n\"متروك\".\nوأما العنبري؛ فلم نقف على من جرحه سوى الثوري؛ كما تقدم في نقل العقيلي عنه.\nوقد خالفه جمع فوثقوه؛ فذكره ابن حبان في \"الثقات\"، وكذا ابن شاهين، وقال ابن المديني:\n\"ثقة\"؛ كما في \"اللسان\".\nوكذلك وثقه النسائي؛ كما في \"تاريخ بغداد\" (٩/ ٢١٢)، وقال ابن عدي:\n\"أرجو أنه لا بأس به\". وقال الذهبي - عقب جرح الثوري إياه -:","vol":"10","page":174},{"text":"\"كان من نبلاء القضاة، روى عنه ابن علية وبشر بن المفضل، ومات سنة ست وخمسين ومئة، وكان ورعًا\".\nقلت: فالرجل ثقة فاضل، فالجرح المشار إليه مردود؛ لأنه جرح مبهم؛ مع ما فيه من مخالفة لتوثيق أولئك الأئمة.\nويدور في البال أنه لا يبعد أن الثوري أراد سوار بن مصعب، ففهم الراوي أنه أراد العنبري؛ وهمًا منه، على النحو الذي وقع في سند الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-4662>٤٦٤٦ </span>- (من كذب علي؛ فهو في النار) .\nضعيف بهذا اللفظ\nأخرجه الطحاوي في \"مشكل الآثار\" (١/ ١٦٥)، وأحمد (١/ ٤٦-٤٧)، وابن الجوزي في \"الموضوعات\" (١/ ٥٨) - عن أحمد وعن غيره - عن دجين أبي الغصن - بصري - قال:\nقدمت المدينة، فلقيت أسلم مولى عمر بن الخطاب، فقلت: حدثني عن عمر، فقال: لا أستطيع، أخاف أن أزيد أو أنقص، كنا إذا قلنا لعمر: حدثنا عن رسول الله - ﷺ - قال: أخاف أن أزيد حرفًا أو أنقص؛ إن رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ دجين هذا اتفقوا على تضعيفه، وقد نسبه بعضهم إلى التلقين؛ فروى البخاري في \"التاريخ الصغير\" (١٨١) بسند صحيح عن عبد الرحمن بن مهدي قال:\nقال لنا دجين أول مرة: حدثني مولى لعمر بن عبد العزيز لم يدرك عمر بن الخطاب، فتركه، فما زالوا يلقنونه حتى قال: أسلم مولى عمر بن الخطاب! قال البخاري:","vol":"10","page":175},{"text":"\"ولا يعتد به، كان يتوهم، ولا يدرى ما هو؟ \".\nوفي رواية لابن الجوزي من طريق أخرى عن عمر ﵁ مرفوعًا بلفظ:\n\"من كذب علي متعمدًا؛ فليتبوأ مقعده من النار\".\nوهذا هو المحفوظ عن النبي - ﷺ - في \"الصحيحين\"، و\"السنن\"، و\"المسانيد\"، و\"الفوائد\"؛ من طرق كثيرة عن جمع كبير من الصحابة، وقد خرج السيوطي أكثرها في \"الجامع الصغير\".\n<span data-type=\"title\" id=toc-4663>٤٦٤٧ </span>- (من كف غضبه؛ ستر الله عورته، ومن كظم غيظه - ولو شاء أن يمضيه أمضاه -؛ ملأ الله قلبه يوم القيامة رضًا، ومن مشى مع أخيه في حاجته حتى يثبتها له؛ أثبت الله قدمه يوم تزول الأقدام) .\nضعيف (١) .\nرواه نصر المقدسي في \"الأربعين\" (رقم ٣١) عن محمد بن صالح ابن فيروز بن كعب التميمي: أخبرنا مالك بن أنس عن نافع عن ابن عمر مرفوعًا. وقال نصر:\n\"حديث غريب، تفرد به محمد بن صالح التميمي؛ وليس هو بمشهور، وفي حديثه نكارة\". وقال الذهبي:\n\"ليس بثقة\". ثم ساق له ثلاثة أحاديث بهذا السند؛ أبطل أحدها، وقال في الآخرين:\n\"موضوعان\".\n_________\n(١) ذكر الشيخ - ﵀ - طريقًا حسنًا ثبت به الحديث؛ فانظر \" الصحيحة \" (٩٠٦) ! (الناشر) .","vol":"10","page":176},{"text":"ورواه الطبراني (٣/ ٢٠٩/ ٢) من طريق سكين بن [أبي] سراج: أخبرنا عمرو بن دينار عن ابن عمر به.\nقلت: وهذا إسناد ضعيف جدًا؛ سكين هذا؛ اتهمه ابن حبان، فقال:\n\"يروي الموضوعات\".\nوقد ثبت الشطر الأول منه بلفظ:\n\"من كف غضبه؛ كف الله عنه عذابه\"؛ فراجعه في \"الصحيحة\" (٢٣٦٠) (١) .\n<span data-type=\"title\" id=toc-4664>٤٦٤٨ </span>- (من كفن ميتًا؛ كان له بكل شعرة منه حسنة) .\nضعيف\nأخرجه الخطيب (٤/ ٤٤) عن أحمد بن أيوب البغدادي: حدثنا سليمان بن داود: حدثنا الصلت بن الحجاج: حدثنا أبو العلاء الخفاف عن نافع عن ابن عمر مرفوعًا. وقال:\n\"تفرد به أبو العلاء خالد بن طهمان الخفاف عن نافع، وعنه الصلت، ولم أكتبه إلا من هذا الوجه\".\nقلت: وهذا إسناد ضعيف، أورده الخطيب في ترجمة أحمد هذا، ولم يذكر فيه جرحًا ولا تعديلًا. وفي \"اللسان\":\n\"مجهول، قاله مسلمة في (الصلة) \".\nوالصلت بن الحجاج؛ قال ابن عدي:\n\"عامة حديثه منكر\".\n_________\n(١) ولينظر رقم (١٩١٦) - فيما سبق من هذه \" السلسلة \" -. (الناشر)","vol":"10","page":177},{"text":"وخالد بن طهمان صدوق مختلط.\nونقل المناوي عن \"الميزان\" أنه قال:\n\"الظاهر أن هذا حديث موضوع\".\nفلينظر أين قال هذا؟!\nثم رأيته ذكر هذا في ترجمة أبي العلاء من \"كنى الميزان\"، فقال:\n\"أبو العلاء عن نافع. غمزه ابن حبان، فقال: روى عن نافع ما ليس من حديثه، من ذلك ... (فذكر هذا الحديث، وقال:)؛ قال ابن حبان: لا يجوز الرواية عنه. قلت: والظاهر أن هذا حديث موضوع\".\nأقول: فالظاهر من صنيع ابن حبان - ثم الذهبي -: أن أبا العلاء هذا هو عندهما غير خالد بن طهمان الخفاف، بدليل أن ابن حبان قد ذكر الخفاف في \"الثقات\" وقال:\n\"يخطىء ويهم\". وترجم له الذهبي في \"أسماء الميزان\" ترجمة خاصة!\nلكن الأرجح أنهما واحد، كما يفيده تصريح الخطيب السابق، وهو عمدة في هذا الشأن. والله أعلم.\n<span data-type=\"title\" id=toc-4665>٤٦٤٩ </span>- (من لبس ثوبًا جديدًا فقال: الحمد لله الذي كساني ما أواري عورتي، وأتجمل به في حياتي، ثم عمد إلى الثوب الذي أخلق، - أو قال: ألقى - فتصدق به؛ كان في كنف الله، وفي حفظ الله، وفي ستر الله حيًا وميتًا. قالها ثلاثًا) .\nضعيف\nرواه ابن أبي شيبة في \"المصنف\" (١٢/ ٤٥/ ١)، وعنه ابن ماجه","vol":"10","page":178},{"text":"(٢/ ٣٦٨)، وابن السني في \"عمله\" (٩٠/ ٢٦٧): أخبرنا يزيد بن هارون: أخبرنا أصبغ بن زيد: أخبرنا أبو العلاء عن أبي أمامة قال:\nلبس عمر بن الخطاب ثوبًا جديدًا، فقال: الحمد لله الذي كساني ما أواري به عورتي، وأتجمل به في حياتي. ثم قال ... فذكر الحديث.\nومن طريق يزيد: أخرجه الترمذي (٣٥٥٥)، وضعفه بقوله:\n\"حديث غريب\".\nقلت: وعلته أبو العلاء هذا - وهو الشامي -؛ مجهول.\nوله طريق أخرى عند الحاكم (٤/ ١٩٣)، وابن أبي الدنيا في \"الشكر\" (ص ١٦)، والبيهقي في \"الشعب\" (٢/ ٢٤١/ ١-٢)، والطبراني في \"الدعاء\" (٢/ ٩٣٧) عن عبيد الله بن زحر عن علي بن يزيد عن القاسم بن عبد الرحمن عن أبي أمامة به.\nقلت: وهذا إسناد ضعيف جدًا؛ قال ابن حبان - في ابن زحر -:\n\"يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر: عبيد الله، وعلي بن يزيد، والقاسم أبو عبد الرحمن؛ لم يكن ذلك الخبر إلا مما عملته أيديهم\".\n<span data-type=\"title\" id=toc-4666>٤٦٥٠ </span>- (من لبس ثوب شهرة؛ أغرض الله عنه حتى يضعه متى ما وضعه) .\nضعيف\nرواه ابن ماجه (٢/ ٣٧٩)، وابن حبان في \"الثقات\" (٩/ ٢٣٠)، والعقيلي في \"الضعفاء\" (٤٤٥)، وأبو نعيم في \"الحلية\" (٤/ ١٩٠-١٩١) عن وكيع بن محرز الشامي عن عثمان بن الجهم عن زر بن حبيش عن أبي ذر مرفوعًا وقال العقيلي:","vol":"10","page":179},{"text":"\"وكيع بن محرز الشامي؛ قال البخاري: عنده عجائب\".\nقلت: لكن قال نصر بن علي الجهضمي - وهو من الرواة عنه -:\n\"لا بأس به\".\nوكذا قال أبو زرعة، وأبو حاتم.\nوذكره ابن حبان في \"الثقات\". وقال الحافظ في \"التقريب\":\n\"صدوق له أوهام\".\nقلت: فهو حسن الحديث إذا لم يخالف.\nوبقية رجال الإسناد ثقات؛ غير عثمان بن الجهم؛ وهو مجهول؛ قال الذهبي:\n\"روى عنه وكيع بن المحرز فقط\".\nفهو علة هذا الحديث، وإن وثقه ابن حبان؛ لما عرف من تساهله في التوثيق. ومنه يتبين أن قول البوصيري في \"زوائده\" (٢١٨/ ١):\n\"إسناده حسن\"!\nغير حسن (١) . والله أعلم.\n_________\n(١) لكن استروح الشيخ - ﵀ - في \" الجلباب \" (ص ٢١٤) إلى تحسينه لغيره؛ فإنه - بعد أن تعقب البوصيري - بهذا الكلام - استثنى فقال:\n\". . . إلا إن كان يريد أنه حسن لغيره؛ فسائغ. ولعله - لذلك أورده المقدسي في \" الأحاديث المختارة \"، والله أعلم \".\nويؤيد هذا: أن له شاهدًا من حديث الحسن والحسين ﵄: عند الطبراني في \" الكبير \" (٣ / ١٣٤ / ٢٩٠٦) بإسناد فيه ضعف، والله أعلم. (الناشر) .","vol":"10","page":180},{"text":"<span data-type=\"title\" id=toc-4667>٤٦٥١ </span>- (من لقي العدو، فصبر حتى يقتل أو يغلب؛ لم يفتن في قبره) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ٢٠٥/ ٢)، والحاكم (٢/ ١١٩) عن أبي مطيع معاوية بن يحيى عن نصر بن علقمة عن أخيه محفوظ بن علقمة عن أبي أيوب الأنصاري مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: معاوية ضعيف\" (١) . وقال الحافظ في \"التقريب\":\n\"صدوق له أوهام، وغلط من خلطه بالذي قبله (يعني: الصدفي)؛ فقد قال ابن معين وأبو حاتم وغيرهما: الطرابلسي أقوى من الصدفي. وعكس الدارقطني\".\n_________\n(١) ورجح الشيخ - ﵀ - في مواضع من كتبه تحسين حديثه؛ فانظر - مثالًا - \" ظلال الجنة بتخريج كتاب السنة \" (رقم ٧٧٨) ! (الناشر)","vol":"10","page":181},{"text":"<span data-type=\"title\" id=toc-4668>٤٦٥٢ </span>- (من لم يؤمن بالقدر خيره وشره؛ فأنا منه بريء) .\nضعيف\nرواه أبو يعلى في \"مسنده\" (٤/ ١٥١٦)، وابن عدي في \"الكامل\" (٣٢/ ١) عن معتمر: حدثني أشرس بن أبي الحسن (٢) عن يزيد الرقاشي عن صالح بن شريح عن أبي هريرة مرفوعًا. وقال ابن عدي:\n\"أشرس هذا؛ لا أعرف له من الرواية إلا أقل من عشرة أحاديث، وأرجو أنه لا بأس به\".\n_________\n(٢) في مطبوعتي \" أبي يعلى \" (١١ / ٢٨٨ - ٢٨٩ / ٦٤٠٤ - دارني) و(٦ / ٤٤ / ٦٣٧٣ - إرشاد الحق): زيادة: (سيف) بين (أشرس) و(يزيد) ! ولا يعرف من سيف هذا؟! (الناشر)","vol":"10","page":181},{"text":"قلت: ويزيد الرقاشي ضعيف.\nوصالح بن شريح؛ ترجمه ابن أبي حاتم (٢/ ١/ ٤٠٥) بروايته عن أبي عبيدة ابن الجراح وغيره، ورواية محمد بن زياد الألهاني عنه. وقال:\n\"سألت أبا زرعة عنه؟ فقال: مجهول\".\nقلت: ووقع في \"مسند أبي يعلى\": (صالح بن سرج) ! وبناء على ذلك قال الهيثمي (٧/ ٢٠٦):\n\"رواه أبو يعلى، وفيه صالح بن سرج، وكان خارجيًا\"!\nقلت: وما أظنه إلا تصحيفًا؛ فإن صالح بن سرج الخارجي دون صالح بن شريج في الطبقة؛ فإنه من أتباع التابعين، يروي عن عمران بن حطان التابعي الخارجي.\nوأما ابن شريج؛ فهو تابعي كما رأيت.\n<span data-type=\"title\" id=toc-4669>٤٦٥٣ </span>- (من لم يترك ولدًا ولا والدًا؛ فورثته كلالة) .\nضعيف\nأخرجه البيهقي في \"سننه\" (١) (٦/ ٢٢٤) عن عمار بن رزيق عن أبي إسحاق عن أبي سلمة بن عبد الرحمن قال:\nجاء رجل إلى النبي - ﷺ - فقال: يا رسول الله! (يستفتونك قل الله يفتيكم في الكلالة) قال ... فذكره. وقال:\n_________\n(١) وقد أخرجه أبو داود في \" المراسيل \" (رقم: ٣٧١ - المسندة)، ومن طريقه البيهقي.\nوأخرجه موصولا - عن أبي هريرة -: الحاكم (٤ / ٣٣٦) من طريق الحِمَّاني عن يحيى بن آدم عن عمار. . . به. والحماني متهم. (الناشر)","vol":"10","page":182},{"text":"\"قال أبو داود (يعني: السجستاني): وروى عمار عن أبي إسحاق عن البراء في الكلالة؟ قال: \"تكفيك آية الصيف\". قال البيهقي:\n\"هذا هو المشهور، وحديث أبي إسحاق عن أبي سلمة منقطع، وليس بمعروف\".\nقلت: يعني: أنه مرسل؛ لأن أبا سلمة بن عبد الرحمن تابعي.\nوأبو إسحاق - وهو السبيعي - مدلس؛ وقد عنعنه، وكان اختلط.\nوقد أخرجه الشيخان، وأبو داود (٢٨٨٨ و٢٨٨٩)، وأحمد (٤/ ٢٩٣ و٢٩٥ و٣٠١) من طرق عن أبي إسحاق مختصرًا نحو رواية عمار التي علقها البيهقي. وزاد أبو داود من طريق أبي بكر بن عياش:\nفقلت: لأبي إسحاق: هو من مات ولم يدع ولدًا ولا والدًا؟ قال: كذلك ظنوا أنه كذلك.\nقلت: فهذا مما يعل رفع الحديث إلى النبي - ﷺ - كما في رواية أبي سلمة.\nوقد صح عن الشعبي أنه قال:\nسئل أبو بكر عن الكلالة؟ فقال: إني سأقول فيها برأيي؛ فإن كان صوابًا فمن الله، وإن كان خطأ فمني ومن الشيطان، أراه ما خلا الوالد والولد.\nفلما استخلف عمر قال: إنى لأستحيي الله أن أرد شيئًا قاله أبو بكر.\nأخرجه الدارمي (٢/ ٣٦٥-٣٦٦)، والبيهقي.\nوروى هذا الأخير عن السميط بن عمير أن عمر بن الخطاب ﵁ قال:\nأتى علي زمان ما أدري ما الكلالة؟! وإذا الكلالة من لا أب له ولا ولد.\nوإسناده صحيح.","vol":"10","page":183},{"text":"<span data-type=\"title\" id=toc-4670>٤٦٥٤ </span>- (من لم يحلق عانته، ويقلم أظفاره، ويجز شاربه؛ فليس منا) .\nضعيف\nأخرجه أحمد (٥/ ٤١٠) عن ابن لهيعة: حدثنا يزيد بن عمرو المعافري عن رجل من بني غفار أن رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\nوالرجل الغفاري لم يسم فهو مجهول، وليس فيه التصريح بأنه صحابي، حتى يقال: إن الصحابة كلهم عدول؛ فلا يضر عدم تسميته! وكون يزيد بن عمرو - وهو المعافري المصري - من التابعين؛ لا يلزم منه أن يكون شيخه تابعيًا مثله أو أكبر منه، وهذا مثله كثير في الأحاديث؛ كما لا يخفى على من تعانى هذا الفن الشريف.\nنعم؛ قد صح الشطر الأخير من الحديث؛ بلفظ:\n\"من لم يأخذ من شاربه فليس منا\".\nوهو مخرج في \"المشكاة\" (٤٤٣٨)، و\"الروض النضير\" (٣١٣) .\n(تنبيه): لقد رأيت هذا الحديث في رسالة \"حكم اللحية في الإسلام\" للشيخ محمد الحامد ﵀ (ص ٢٨) معزوًا للطبراني عن واثلة!!\nولا أصل له عند الطبراني ولا عند غيره عن واثلة؛ ولم يذكره السيوطي في \"جامعيه\" إلا من رواية أحمد عن الرجل. وكذلك فعله قبله الهيثمي في \"المجمع\" (٥/ ١٦٧) . وقال:\n\".. وفيه ابن لهيعة، وحديثه حسن، وفيه ضعف، وبقية رجاله ثقات\"!","vol":"10","page":184},{"text":"كذا قال! وقد عرفت أنه فيه الرجل الذي لم يسم.\n<span data-type=\"title\" id=toc-4671>٤٦٥٥ </span>- (من لم يخلل أصابعه بالماء؛ خللت بالنار يوم القيامة) .\nضعيف\nرواه أبو موسى المديني في \"جزء من الأمالي\" (٦٢/ ٢) عن الهيثم ابن حميد عن العلاء بن الحارث عن مكحول عن واثلة مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لكن مكحولًا مدلس، وقد عنعنه.\nوالعلاء بن الحارث - وهو الحضرمي الدمشقي - كان اختلط، ولست أدري إذا كان ذكره في هذا الإسناد محفوظًا! فقد أورد الهيثمي هذا الحديث في \"مجمع الزوائد\" (١/ ٢٣٦)؛ وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه العلاء بن كثير الليثي، وهو مجمع على ضعفه\".\nقلت: والليثي هذا هو من طبقة الحضرمي، وكلاهما روى عن مكحول. فالله أعلم.\nوالحديث؛ أشار المنذري في \"الترغيب\" (١/ ١٠٣) إلى ضعفه.","vol":"10","page":185},{"text":"<span data-type=\"title\" id=toc-4672>٤٦٥٦ </span>- (من لم يدرك الركعة؛ لم يدرك الصلاة) .\nضعيف\nأخرجه البيهقي (٢/ ٨٩-٩٠) عن شعبة: حدثنا عبد العزيز بن محمد المكي عن رجل عن النبي - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ الرجل لم يسم، وليس في السياق ما يدل على أنه الصحابة؛ لما سبق ذكره قبل حديث.","vol":"10","page":185},{"text":"وعبد العزيز بن محمد المكي لم أجد من ذكره، ولا أورده الحافظ المزي في جملة شيوخ شعبة الذين استقصاهم في \"التهذيب\" كعادته. والله أعلم.\nوقد رواه البيهقي من طريق أخرى عن شعبة عن عبد العزيز بن رفيع عن رجل به، بلفظ:\n\"إذا جئتم والإمام راكع فاركعوا، وإن كان ساجدًا فاسجدوا، ولا تعتدوا بالسجود إذا لم يكن معه الركوع\".\nوعبد العزيز بن رفيع مكي من شيوخ شعبة الثقات المعروفين؛ فلعل بعض الرواة في الطريق الأولى وهم فسمى أباه محمدًا، وإنما هو رفيع!\nوالحديث بلفظ ابن رفيع صحيح؛ له شواهد من حديث أبي هريرة وغيره، وهو مخرج في \"الأحاديث الصحيحة\" (١١٨٨) وغيره.\nوأما لفظ ابن محمد المكي؛ فكأنه مقلوب الحديث الصحيح:\n\"من أدرك من الصلاة ركعة؛ فقد أدرك الصلاة\".\nأخرجه الستة وغيرهم، وهو مخرج في \"صحيح أبي داود\" (١٠٢٦) .\n<span data-type=\"title\" id=toc-4673>٤٦٥٧ </span>- (من لم يطهره ماء البحر؛ فلا طهره الله) (١) .\nضعيف جدًا\nأخرجه الدارقطني (ص ١٣)، والبيهقي (١/ ٤) عن محمد بن حميد الرازي: أخبرنا إبراهيم بن المختار: أخبرنا عبد العزيز بن عمر بن عبد العزيز عن سعيد بن ثوبان عن أبي هند [الفراسي] عن أبي هريرة مرفوعًا. وقال الدارقطني:\n\"إسناده حسن\"!\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" معرفة السنن (ص ٦٣) \". (الناشر)","vol":"10","page":186},{"text":"قلت: وهذا منه عجيب؛ فإن الرازي هذا - مع حفظه - ضعيف، بل اتهمه أبو زرعة وغيره بالكذب.\nوإبراهيم بن المختار؛ قال الحافظ:\n\"صدوق ضعيف الحفظ\".\nوعبد العزيز بن عمر بن عبد العزيز - وهو الأموي؛ مع كونه من رجال الشيخين - مضعف؛ قال الحافظ:\n\"صدوق يخطىء\".\nوسعيد بن ثوبان لا يعرف، لم يزد ابن أبي حاتم في ترجمته على قوله (٢/ ١/ ٩):\n\"روى عن أبي بكر بن أبي مريم\"!\nوأبو هند الفراسي؛ لم أجد من ذكره.\n<span data-type=\"title\" id=toc-4674>٤٦٥٨ </span>- (من مات على غير وصية؛ لم يؤذن له في الكلام إلى يوم القيامة؛ قالوا: يا رسول الله! أو يتكلمون قبل يوم القيامة؟! قال: نعم؛ ويزور بعضهم بعضًا) .\nضعيف\nرواه أبو عمر بن منده في \"أحاديثه\" (٢٠/ ١) عن أحمد بن بكرويه البالسي: حدثنا زيد بن الحباب: حدثنا أبو محمد الكوفي عن محمد بن المنكدر عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو محمد الكوفي؛ أورده الذهبي ثم العسقلاني - في كنى \"الميزان\" و\"اللسان\" -، وقالا:\n\"وعنه زيد بن الحباب: بخبر باطل\".","vol":"10","page":187},{"text":"وكأنهما يشيران إلى هذا.\nوأحمد بن بكرويه البالسي؛ قال ابن عدي:\n\"روى مناكير عن الثقات\". وقال الأزدي:\n\"كان يضع الحديث\". وقال الحافظ:\n\"وله حديث موضوع بسند صحيح\".\nيعني: أنه هو الذي وضعه وركب عليه الإسناد الصحيح.\nوروي الحديث عن قيس بن قبيصة مرفوعًا بلفظ:\n\"من لم يوص؛ لم يؤذن له في الكلام مع الموتى\". قيل: يا رسول الله! وهل يتكلمون؟ قال:\n\"نعم، ويتزاورون\".\nذكره الحافظ في \"الإصابة\" (٣/ ٢٤٧) من رواية أبي موسى المديني من طريق عبد الله الألهاني عنه وقال:\n\"سنده ضعيف\".\nقلت: وعبد الله الألهاني لم أعرفه.\nورواه أيضًا أبو الشيخ في \"الوصايا\" عن قيس؛ كما في \"الجامع الصغير\" و\"الكبير\" أيضًا.\nثم رأيت الحافظ ابن رجب قد أورد الحديث في \"أهوال القبور\" (ق ٩٥/ ١)؛ وقال:","vol":"10","page":188},{"text":"\"لا يصح، قال أبو أحمد الحاكم: هذا حديث منكر، وأبو محمد هذا رجل مجهول\".\nقلت: وهذه فائدة كان على الذهبي والعسقلاني أن يذكراها!\n<span data-type=\"title\" id=toc-4675>٤٦٥٩ </span>- (من مات غدوة؛ فلا يقيلن إلا في قبره، ومن مات عشية؛ فلا يبيتن إلا في قبره) .\nضعيف\nرواه ابن عدي (٦٧/ ١) عن الحكم بن ظهير عن ليث عن مجاهد عن ابن عمر مرفوعًا. وقال:\n\"لم يحدث به عن ليث غير الحكم بن ظهير، وعامة أحاديثه غير محفوظة\".\nقلت: وهو متروك، واتهمه ابن معين كما في \"التقريب\".\nثم رواه ابن عدي (٧٥/ ٢) عن حماد بن أبي حنيفة عن ليث عن مجاهد مرفوعًا به. وقال:\n\"وهذا اختلاف على ليث، وليث ليس ممن يعتمد عليه في الحديث\". قال:\n\"وحماد بن أبي حنيفة لا أعلم له رواية مستوية فأذكرها\".\nومن الطريق الأولى: أخرجه الطبراني؛ كما في \"فيض القدير\".","vol":"10","page":189},{"text":"<span data-type=\"title\" id=toc-4676>٤٦٦٠ </span>- (من مات محرمًا؛ حشر ملبيًا) .\nضعيف\nأخرجه الخطيب (٣/ ٣٣٨) عن الحسين بن الضحاك الخليع عن الأمين (بن هارون الرشيد): حدثني أبي عن أبيه المنصور عن أبيه عن علي بن عبد الله بن عباس عن أبيه مرفوعًا.","vol":"10","page":189},{"text":"قلت: وهذا إسناد ضعيف؛ من دون أبي المنصور - واسمه محمد بن علي بن عبد الله - غير معروفين برواية الحديث، وبعضهم لم تثبت عدالته، كالأمين - واسمه محمد -؛ قال الحافظ في \"اللسان\":\n\"وسيرة الأمين مشهورة في محبة اللهو والخلاعة، واتباع هوى النفس، إلى أن جره ذلك إلى الهلاك، وكان قتله سنة ثمان وتسعين ومئة\".\nوساق له هذا الحديث الغريب.\nوالحسين بن الضحاك؛ قال الخطيب (٢/ ٥٥):\n\"شاعر ماجن مطبوع، حسن الافتنان في ضروب الشعر وأنواعه ... مات سنة خمسين ومئتين\".\n<span data-type=\"title\" id=toc-4677>٤٦٦١ </span>- (من مات مريضًا مات شهيدًا، ووقي فتنة القبر، وغدي وريح عليه برزقه من الجنة) (١) .\nموضوع\nأخرجه ابن ماجه (١/ ٤٩١)، وابن عدي (٣٢٥/ ١)، وأبو بكر القطيعي في \"قطعة من حديثه\" (٦٩/ ١)، والحاكم في \"علوم الحديث\" (١٧٨)، وابن عساكر في \"التاريخ\" (١٧/ ٢٠٨/ ١) عن حجاج بن محمد عن ابن جريج: أخبرني إبراهيم بن محمد بن أبي عطاء عن موسى بن وردان عن أبي هريرة مرفوعًا.\nومن هذا الوجه: أخرجه ابن الجوزي في \"الموضوعات\" (٣/ ٢١٦-٢١٧) . وقال:\n\"لا يصح، مداره على إبراهيم - وهو ابن أبي يحيى -، وقد كانوا يدلسونه لأنه ليس بثقة، وهو إبراهيم بن محمد بن أبي يحيى الأسلمي، قال مالك\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن بخطه: \" عد (١٣٢ / ١) \".","vol":"10","page":190},{"text":"ويحيى بن سعيد وابن معين: هو كذاب، وقال أحمد: قد ترك الناس حديثه، وقال الدارقطني: متروك\".\nوقد تابع حجاجًا: عبد الرزاق: أنبأنا ابن جريج به.\nأخرجه ابن ماجه، وابن الجوزي.\nوالقداح عن ابن جريج به.\nأخرجه أحمد في \"الزهد\" (٢٠/ ٩٧/ ٢)، وابن الجوزي.\nوخالفهم الحسن بن زياد اللؤلؤي فقال: حدثنا ابن جريج عن موسى بن وردان به، فأسقط من السند إبراهيم بن محمد.\nأخرجه ابن عدي (٨٩/ ٢) . وقال:\n\"وهذا الحديث يرويه ابن جريج عن إبراهيم بن أبي يحيى عن موسى بن وردان، ويقول: إبراهيم بن أبي عطاء، هكذا يسميه، فإذا روى ابن جريج عن موسى هذا الحديث يكون قد دلسه. والحسن بن زياد ليس صنعته الحديث، وهو ضعيف، وكان يكذب على ابن جريج\".\nقلت: وكذبه ابن معين مطلقًا، وكذا أبو داود.\nوخالفهم جميعًا: الحسن بن قتيبة فقال: حدثنا عبد العزيز بن أبي رواد عن محمد بن عمرو عن عطاء عن أبيه عن أبي هريرة به.\nأخرجه الحارث بن أبي أسامة في \"مسنده\" (ص ٦٦ - زوائده): حدثنا الحسن ابن قتيبة به.\nومن طريق الحارث: أخرجه أبو نعيم في \"الحلية\" (٨/ ٢٠٠-٢٠١)، وقال:","vol":"10","page":191},{"text":"\"غريب من حديث عبد العزيز عن محمد، ما كتبناه عاليًا إلا من حديث الحسن\".\nقلت: وهو متروك؛ كما قال الدارقطني، وقال الذهبي:\n\"هو هالك\".\nوخالفه حفص بن عمر البصري؛ فقال: عن عبد العزيز بن أبي رواد عن طلق عن جابر بن عبد الله مرفوعًا بلفظ:\n\"من مات غريبًا أو غريقًا؛ مات شهيدًا\".\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٢٠٣) . وقال:\n\"غريب من حديث عبد العزيز عن طلق، لم نكتبه إلا من حديث الباوردي عن حفص\".\nقلت: وهو ابن عمر بن ميمون العدني أبو إسماعيل؛ الملقب بالفرخ، فهو الذي ذكروا له رواية عن عبد العزيز بن أبي رواد، وهو متروك كما قال الدارقطني.\nوجملة القول؛ أن الحديث ليس في شيء من طرقه ما يشد من عضده، ولذلك؛ فإن ابن الجوزي ما جانف الصواب حين حكم عليه بالوضع، لا سيما وقد قال:\n\"قال أحمد بن حنبل: إنما هو: \"من مات مرابطًا\"، ليس هذا الحديث بشيء\".\nثم روى بإسناده عن إبراهيم بن أبي يحيى الذي في الطريق الأولى؛ قال:\nحدثت ابن جريج بهذا الحديث: \"من مات مرابطًا ... \"؛ فروى عني: \"من مات مريضًا ... \"، وما هكذا حدثته!","vol":"10","page":192},{"text":"وعقب عليه ابن الجوزي بقوله:\n\"قلت: ابن جريج هو الصادق\".\nقلت: وصدق - ﵀ -؛ فإنه لا يجوز تصديق المتهم في طعنه في الصادق الحافظ كما هو الظاهر.\nومن العجيب: قول ابن عراق في \"تنزيه الشريعة\" (٢/ ٣٦٤) بعد أن أشار إلى طرقه المتقدمة - أو أكثرها -:\n\"والحق أنه ليس بموضوع، وإنما وهم راويه في لفظة منه\"!!\nثم ذكر قول إبراهيم الآنف الذكر، ثم قال:\n\"فالحديث إذًا من نوع المعلل أو المصحف\".\nقلت: ولا يخفى على الناقد البصير أن هذا التحقيق صوري شكلي؛ فإن جزمه بأنه مصحف، معناه أنه موضوع بهذا اللفظ، فما قيمة التحقيق المذكور؟!\nتنبيهان:\nالأول: قوله في الطريق الأخيرة: \"أو غريقًا\"! هكذا وقع في \"الحلية\".\nوفي \"اللآلىء المصنوعة\" (٢/ ٤١٤) - نقلًا عنها -:\n\"أو مريضًا\". ولعله الأصل. والله أعلم.\nوالآخر: حديث: \"من مات مرابطًا ... \" الحديث نحو لفظ الترجمة.\nأخرجه أحمد (٢/ ٤٠٤) من طريق ابن لهيعة عن موسى بن وردان عن أبي هريرة به.","vol":"10","page":193},{"text":"وابن لهيعة - وإن كان سيىء الحفظ -؛ فقد تابعه زهرة بن معبد عن أبيه عن أبي هريرة به.\nأخرجه ابن ماجه (٢/ ١٧٤-١٧٥)، وأبو عوانة في \"صحيحه\" (٨/ ٤/ ٢) .\nقلت: وهذا إسناد لا بأس به في المتابعات.\nوأما قول المنذري في \"الترغيب\" (٢/ ١٥١) - وتبعه البوصيري في \"الزوائد\" (١٧٢/ ١) -:\n\"إسناده صحيح\"!!\nففيه نظر بينته في \"التعليق الرغيب\".\nلكن الحديث صحيح بما له من الشواهد، وقد أشرت إليها في المصدر المذكور.\n<span data-type=\"title\" id=toc-4678>٤٦٦٢ </span>- (من مات من أمتي يعمل عمل قوم لوط؛ نقله الله إليهم حتى يحشر معهم) .\nضعيف جدًا\nأخرجه الخطيب في \"التاريخ\" (١١/ ١٦٠) عن مسلم بن عيسى: حدثنا أبي: حدثنا حماد بن زيد عن سهيل (!) عن أنس مرفوعًا.\nأورده في ترجمة عيسى بن مسلم وحماد بن زيد وإسماعيل بن عياش أحاديث منكرة\".\nقلت: لكن ابنه مسلم بن عيسى شر منه؛ فقد قال الدارقطني:\n\"متروك\".","vol":"10","page":194},{"text":"واتهمه الذهبي بوضع حديث.\nوأما قول السيوطي في \"الفتاوي\" (٢/ ٢٠٢):\n\"وله شاهد أخرجه ابن عساكر عن وكيع قال: سمعنا في حديث: \"من مات وهو يعمل عمل قوم لوط؛ سار به قبره حتى يصير معهم، ويحشر معهم يوم القيامة\" ... \"!\nفأقول: هذا مردود من وجهين:\nالأول: أن الشاهد لا يقوي الحديث الذي اشتد ضعف سنده؛ كهذا.\nوالأخر: أنه مقطوع ليس بمرفوع؛ فكيف يصلح شاهدًا؟!\n<span data-type=\"title\" id=toc-4679>٤٦٦٣ </span>- (من مثل بذي حياة؛ فعليه لعنة الله والملائكة والناس أجمعين) .\nضعيف\nرواه محمد بن محمد البزار في \"حديث أبي عمرو الدقاق\" (١/ ١٧٨/ ١) عن عطية بن بقية قال: حدثني أبي: حدثنا معان بن رفاعة السلامي قال: حدثني الأصم عن سعيد بن المسيب عن عبد الله بن عمر رفعه.\nوأخرجه الطبراني (٣/ ١٩٠/ ١) من طريق أخرى عن بقية عن معان بن رفاعة به؛ إلا أنه قال:\n\" ... بأخيه فعليه ... \".\nقلت: وهذا إسناد ضعيف؛ بقية مدلس وقد عنعنه. وتصريحه بالتحديث في الطريق الأولى مما لا يعتمد عليه؛ لأن عطية بن بقية تفرد به، وقد كانت فيه","vol":"10","page":195},{"text":"غفلة؛ كما قال ابن أبي حاتم (٣/ ١/ ٣٨١) .\nثم إن مدار الطريقين على الأصم؛ ولم أعرفه (١) .\nومعان لين الحديث كثير الإرسال؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4680>٤٦٦٤ </span>- (من مشى إلى رجل من أمتي ليقتله؛ فليقل هكذا، فالقاتل في النار، والمقتول في الجنة) .\nضعيف\nأخرجه أبو داود (٢/ ٢٠٤)، وأحمد (٢/ ٩٦) عن عون بن أبي جحيفة عن عبد الرحمن بن سميرة قال:\n\"كنت آخذًا بيد ابن عمر في طريق من طرق المدينة؛ إذ أتى على رأس منصوب فقال: شقي قاتل هذا! فلما مضى قال: وما أرى هذا إلا قد شقي؛ سمعت رسول الله - ﷺ - يقول ... فذكره.\nثم أخرجه أحمد (٢/ ١٠٠)، والبخاري في \"التاريخ\" (٣/ ١/ ٢٩١) من هذا الوجه؛ بلفظ:\n\"أيعجز أحدكم - إذا جاءه من يريد قتله - أن يكون كابني آدم؟ ! القاتل في النار ... \" إلخ.\nقلت: وإسناده ضعيف؛ لجهالة ابن سميرة؛ فإنهم لم يذكروا له راويًا غير عون ابن أبي جحيفة، ومع ذلك ذكره ابن حبان في \"الثقات\" (١/ ١٥٤) !\n_________\n(١) الأصم هذا: هو يزيد بن هرمز؛ كما صرّح به الطبراني بعد تخريجه للحديث في \" المعجم الكبير \" (١٢ / ٢١١ / ١٣٠٩١) ! (الناشر) .","vol":"10","page":196},{"text":"<span data-type=\"title\" id=toc-4681>٤٦٦٥ </span>- (من وافق موته عند انقضاء رمضان؛ دخل الجنة، ومن وافق موته عند انقضاء عرفة؛ دخل الجنة، ومن وافق موته عند انقضاء صدقة؛ دخل الجنة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٢٣)، والقاسم بن عساكر في \"التعزية\" (٢/ ٢٢٣/ ٢) عن نضر بن حماد: حدثنا همام: حدثنا محمد بن جحادة عن طلحة بن مصرف قال: سمعت خيثمة بن عبد الرحمن يحدث عن ابن مسعود مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث طلحة، لم نكتبه إلا من حديث نضر\".\nقلت: وهو ضعيف؛ كما في \"التقريب\".","vol":"10","page":197},{"text":"<span data-type=\"title\" id=toc-4682>٤٦٦٦ </span>- (من يتزود في الدنيا؛ ينفعه في الآخرة) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٢٣١/ ١)، وابو بكر المقرىء في \"الفوائد\" (١/ ١٠١/ ١)، وأبو الحسن الحربي في \"الفوائد المنتقاة\" (٣/ ١٥٣/ ١)، والبيهقي في \"الزهد\" (٥٢/ ١ و٨٦/ ٢)، والسلفي في \"الحادي عشر من المشيخة البغدادية\" (٤١/ ٢)، وأحمد بن عيسى المقدسي في \"فضائل جرير\" (٢/ ٢٣٦/ ٢)، وابن عساكر في \"التاريخ\" (٤/ ٣/ ١ و١٦/ ١٩٨/ ١) عن هشام بن عمار: حدثنا مروان ابن معاوية: حدثنا إسماعيل بن أبي خالد عن قيس بن أبي حازم عن جرير مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات رجال الشيخين؛ غير هشام بن عمار؛ فهو - مع كونه من شيوخ البخاري - متكلم في ضبطه وحفظه؛ قال الذهبي في \"المغني\":","vol":"10","page":197},{"text":"\"ثقة مكثر، له ما ينكر. قال أبو حاتم: صدوق قد تغير، وكان كلما لقن تلقن. وقال أبو داود: حدث بأرجح من أربع مائة حديث لا أصل لها\". وقال الحافظ:\n\"صدوق، مقرىء، كبر فصار يتلقن، فحديثه القديم أصح\".\nقلت: ويظهر من كلام أبي حاتم الآتي: أن هذا الحديث من تلك الأحاديث التي أشار إليها أبو داود مما لا أصل له؛ فقد قال ابنه في \"العلل\" (٢/ ١٣٥):\n\"سألت أبي عن حديث رواه هشام بن عمار ... (فذكره)؟ فقال أبي:\nهذا حديث باطل؛ إنما يروى عن قيس قوله. قلت: ممن هو؟ قال: من هشام ابن عمار، كان هشام بأخرة يلقنونه أشياء فيلقن، فأرى هذا منه\".","vol":"10","page":198},{"text":"٤٦٦٧ - (مناولة المسكين تقي ميتة السوء) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (١/ ١/ ١٨٠)، وابن سعد (٣/ ٤٨٨)، والطبراني (١/ ٣٣٠/ ١-٢ و٣٣١/ ١)، وأبو نعيم في \"الحلية\" (١/ ٣٥٦)، وعنه الديلمي (٤/ ٧٤)، والبيهقي في \"الشعب\" (٢٢ - باب: ق ١٧٢/ ٢) عن ابن أبي فديك قال: حدثنا محمد بن عثمان عن أبيه قال: قال حارثة بن النعمان: سمعت النبي - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة محمد بن عثمان وأبيه.\nوفي ترجمة الأول أورده البخاري، ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك صنع ابن أبي حاتم (٤/ ١/ ٢٤) .","vol":"10","page":198},{"text":"<span data-type=\"title\" id=toc-4684>٤٦٦٨ </span>- (موت العالم ثلمة في الإسلام؛ لا تسد ما اختلف الليل والنهار) .\nموضوع\nأخرجه البزار في \"مسنده\" (ص ٣١)، والديلمي (٤/ ٦٤) من طريق محمد بن عبد الملك عن الزهري عن نافع عن ابن عمر. وعن محمد بن المنكدر عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن عبد الملك - وهو الأنصاري -؛ قال الحاكم:\n\"روى عن نافع وابن المنكدر الموضوعات\". وقال أحمد:\n\"كذاب، خرقنا حديثه\". وقال البزار عقبه:\n\"يروي أحاديث لم يتابع عليها، وهذا منها\".\nوأقره الهيثمي في \"المجمع\" (١/ ٢٠١) .\nوقد روي الشطر الأول منه بزيادة من حدبيث أبي الدرداء، وسيأتي تخريجه برقم (٤٨٣٨) .","vol":"10","page":199},{"text":"<span data-type=\"title\" id=toc-4685>٤٦٦٩ </span>- (المؤذن أملك بالأذان، والإمام أملك بالإقامة) .\nضعيف\nرواه الباطرقاني في \"جزء من حديثه\" (١٥٦/ ٢)، والديلمي (٤/ ٨٠) - عن ابن لال معلقًا - عن شريك عن الأعمش عن أبي صالح عن أبي هريرة مرفوعًا.\nومن هذا الوجه: رواه ابن عدي (١٩٣/ ١) . وقال:\n\"لا يروى بهذا اللفظ إلا عن شريك؛ وإنما رواه الناس عن الأعمش بلفظ آخر","vol":"10","page":199},{"text":"وهو: \"الإمام ضامن والمؤذن مؤتمن، اللهم! أرشد الأئمة واغفر للمؤذنين\" ... \".\nقلت: وشريك ضعيف؛ لسوء حفظه.\nورواه أبو حفص الكتاني في \"حديثه\" (١٣٣/ ٢) عن أبي حفص الأبار قال: أخبرنا منصور عن هلال بن يساف عن أبي عبد الرحمن السلمي عن علي قال ... فذكره موقوفًا عليه.\nوأبو حفص هذا: هو عمر بن عبد الرحمن؛ قال الحافظ:\n\"صدوق، وكان يحفظ\".\nقلت: وبقية رجال الإسناد كلهم ثقات، فهو صحيح موقوفًا على علي.\nوكأن البغوي لم يقف عليه؛ فقد عزاه في \"شرح السنة\" (١/ ٦٠/ ٢) لبعض أهل العلم\nثم وجدت الأثر في \"مصنف ابن أبي شيبة\" (١/ ٩٦/ ١): حدثنا وكيع قال: حدثنا مسور، عن منصور به؛ إلا أنه قال: عن أبي عبد الرحمن - أو هلال عن سعد بن عبيدة، عن أبي عبد الرحمن - به.\n<span data-type=\"title\" id=toc-4686>٤٦٧٠ </span>- (المؤمن [منفعة]؛ إن ماشيته نفعك، وإن شاورته نفعك، وإن شاركته نفعك، وكل شيء من أمره منفعة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ١٢٩) من طريق ليث بن أبي سليم عن مجاهد عن ابن عمر مرفوعًا. وقال:\n\"غريب بهذا اللفظ، تفرد به ليث عن مجاهد، وهو ثابت صحيح عن النبي - ﷺ - من حديث ابن عمر رضي الله تعالى عنه\" !","vol":"10","page":200},{"text":"قلت: كذا قال! وليث ضعيف مختلط. ولست أدري ما هو اللفظ الآخر الذي أشار إليه أبو نعيم وصححه؟!\n<span data-type=\"title\" id=toc-4687>٤٦٧١ </span>- (المؤمن هين لين، تخاله من اللين أحمق) .\nضعيف\nأخرجه المخلص في \"بعض الخامس من الفوائد\" (٢٥٤/ ١)، والثقفي في \"الثقفيات\" (ج ١٠/ رقم ٢٤)، والبيهقي في \"الشعب\" (٦/ ٢٧٢/ ٨١٢٧)، والديلمي (٤/ ٧٦) من طريق يزيد بن عياض عن الأعرج عن أبي هريرة رفعه.\nقلت: وهذا إسناد موضوع؛ يزيد بن عياض كذبه مالك وغيره. وقال البيهقي:\n\"تفرد به يزيد بن عياض، وليس بقوي، وروي من وجه صحيح مرسلًا\"!\nكذا قال! وفي ترجمته ليزيد تساهل ظاهر!\nوأما المرسل الذي أشار إليه؛ فقد أخرجه عقب هذا من طريق سعيد بن عبد العزيز عن مكحول قال: قال رسول الله - ﷺ -:\n\"المؤمنون هينون لينون؛ كالجمل الأنف: إن قيد انقاد، وإن أنيخ على صخرة استناخ\".\nوهو - كما ترى - شاهد قاصر لحديث الترجمة؛ ليس فيه:\n\"تخاله من اللين أحمق\"، وقد روي موصولًا، وتكلمت عليه في \"الصحيحة\" (٩٣٦) .\nثم رواه البيهقي (٨١٣٠) من طريق يحيى بن سعيد قال: قال ابن عباس مرفوعًا بلفظ:","vol":"10","page":201},{"text":"\"المؤمن لين، حتى يقال من لينه: أحمق\".\nوهذا معضل.\n<span data-type=\"title\" id=toc-4688>٤٦٧٢ </span>- (المؤمن لا يثرب على شيء أصابه في الدنيا، إنما يثرب على الكافر) .\nضعيف جدًا\nأخرجه الطبراني في \"معجمه الكبير\" (٨٠/ ٢) عن الكلبي: حدثني الشعبي عن الحارث عن عبد الله بن مسعود:\nأن أبا بكر خرج لم يخرجه إلا الجوع، وأن عمر خرج لم يخرجه إلا الجوع، وأن النبي - ﷺ - خرج عليهما، وأنهما أخبراه أنه لم يخرجهما إلا الجوع. فقال:\n\"انطلقوا بنا إلى منزل رجل من الأنصار\"، يقال له: أبو الهيثم بن التيهان؛ فإذا هو ليس في المنزل؛ ذهب يستسقي. قال: فرحبت المرأة برسول الله - ﷺ - وبصاحبيه، وبسطت لهم شيئًا، فجلسوا عليه. فسألها النبي - ﷺ -:\n\"أين انطلق أبو الهيثم؟ \". قالت: ذهب يستعذب لنا. فلم يلبثوا أن جاء بقربة فيها ماء، فعلقها، وأراد أن يذبح لهم شاة، فكأن النبي - ﷺ - كره ذاك لهم، قال: فذبح لهم عناقًا، ثم انطلق فجاء بكبائس من النخل، فأكلوا من ذلك اللحم والبر والرطب، وشربوا من الماء. فقال أحدهما - إما أبو بكر وإما عمر -: هذا من النعيم الذي يسأل عنه؟! فقال النبي - ﷺ - ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الكلبي: اسمه محمد بن السائب بن بشر، النسابة المفسر؛ قال الحافظ:\n\"متهم بالكذب، ورمي بالرفض\".","vol":"10","page":202},{"text":"<span data-type=\"title\" id=toc-4689>٤٦٧٣ </span>- (المؤمن يسير المؤنة) .\nضعيف\nأخرجه الخطيب (٥/ ٣١٥) عن محمد بن سهل بن الحسن العطار: حدثنا مضارب بن نزيل الكلبي: حدثنا أبي: حدثنا الفريابي محمد بن يوسف: حدثنا إبراهيم بن أدهم عن محمد بن عجلان عن الزهري عن أبي سلمة عن أبي هريرة مرفوعًا.\nأورده في ترجمة محمد بن سهل هذا، وروى عن الدارقطني أنه قال فيه:\n\"كان ممن يضع الحديث\". وفي رواية عنه:\n\"متروك\". وعن أبي محمد الحسن بن محمد الخلال:\n\"كان يضع الحديث\".\nوقال السيوطي: \"رواه أبو نعيم في \"الحلية\"، والبيهقي في \"الشعب\" عن أبي هريرة\".\nأما أبو نعيم؛ فرواه في \"الحلية\" (٨/ ٤٦)، وعنه الديلمي (٤/ ٧٨) من هذا الوجه. وقال ابن الجوزي:\n\"موضوع، ومحمد بن سهل كان يضع الحديث\". قال المناوي:\n\"وتعقبه المؤلف (السيوطي) بأن له طريقًا آخر عند البيهقي، وهو ما ذكره هنا بقوله: (هب) . رواه عن علي بن أحمد بن عبد ان عن أحمد بن عبيد الصفار عن أبي حكيم الأنصاري عن حرملة بن يحيى عن ابن وهب عن ابن لهيعة عن يعقوب عن عقبة عن المغيرة بن الأخنس عن أبي هريرة\".","vol":"10","page":203},{"text":"قلت: وسكت على هذا الإسناد المناوي.\nوأبو حكيم الأنصاري لم أعرفه.\nوالحديث؛ أورده في \"كشف الخفاء\" وقال:\n\"هو موضوع كما قاله الصغاني؛ لكن معناه صحيح\"!\nقلت: الطريق الثاني يمنع الحكم عليه بالوضع. والله أعلم.\nوعلي بن أحمد بن عبد ان، وشيخه أحمد بن عبيد الصفار؛ ثقتان مترجمان في \"تاريخ بغداد\" (١١/ ٢٢٩) و(٤/ ٢٦١) .\nوأما يعقوب عن عقبة عن المغيرة بن الأخنس؛ فلم أعرفهم! ويغلب على الظن أن فيه تحريفًا، وأن الصواب: يعقوب بن عتبة بن المغيرة بن الأخنس؛ فإنه من هذه الطبقة، وهو ثقة، لكنهم لم يذكروا له رواية عن الصحابة؛ فإن كان هو هذا؛ فالحديث منقطع أيضًا. والله أعلم.\nثم تيقنت مما ظننته فقد رأيت الحديث قد أخرجه الضياء المقدسي في \"المنتقى من حديث الأمير أبي أحمد وغيره\" (ق ٢٦٨/ ١)، والقضاعي في \"مسند الشهاب\" (٢/ ٢ /٢) من طريقين آخرين عن ابن لهيعة عن عقيل بن خالد عن يعقوب ابن عتبة بن المغيرة بن الأخنس عن أبي هريرة مرفوعًا.\nفللحديث من هذه الطريق علتان:\nالأولى: الانقطاع.\nوالأخرى: جهالة أبي حكيم.","vol":"10","page":204},{"text":"<span data-type=\"title\" id=toc-4690>٤٦٧٤ </span>- (المرأة ترث من دية زوجها وماله، وهو يرث من ديتها ومالها؛ ما لم يقتل أحدهما صاحبه، فإذا قتل أحدهما صاحبه عمدًا لم يرث من ديته وماله شيئًا، وإن قتل أحدهما صاحبه خطأ؛ ورث من ماله، ولم يرث من ديته) .\nموضوع\nأخرجه ابن ماجه (٢٧٣٦) عن محمد بن سعيد - وقال محمد بن يحيى (وهو أحد شيخي ابن ماجه): عن عمر بن سعيد - عن عمرو بن شعيب: حدثني أبي عن جدي عبد الله بن عمرو:\nأن رسول الله - ﷺ - قام يوم فتح مكة، فقال ... فذكره.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن سعيد؛ وهو المصلوب في الزندقة، وهو كذاب وضاع، وهو عمر بن سعيد نفسه في رواية محمد بن يحيى.","vol":"10","page":205},{"text":"<span data-type=\"title\" id=toc-4691>٤٦٧٥ </span>- (المزر كله حرام: أبيضه، وأحمره، وأسوده، وأخضره) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١١٢/ ٢) عن مياح بن سريع عن مجاهد:\nأن رجلًا كوفيًا سأل ابن عباس عن نبيذ الجر؟ فوضع ابن عباس إصبعيه في أذنيه؛ وقال: صمتا إن كذبت على رسول الله - ﷺ -، سمعته يقول ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مياح هذا؛ قال الذهبي:\n\"مجهول، وله مناكير\".\nلكن يشهد لطرفه الأول - على الأقل -: ما روى وهيب عن ابن طاوس عن أبيه عن ابن عباس ﵄:","vol":"10","page":205},{"text":"أن النبي - ﷺ - ذكر الخمر، فقال رجل: يا رسول الله! إنا نتخذ شرابًا من هذا المزر؟ فقال النبي - ﷺ -:\n\"كل مسكر حرام\".\nأخرجه الطبراني (٣/ ١٠٣/ ١) .\nقلت: وإسناده صحيح.\n<span data-type=\"title\" id=toc-4692>٤٦٧٦ </span>- (المستشار مؤتمن؛ فإن شاء أشار، وإن شاء سكت؛ فإن أشار فليشر بما لو نزل به فعله) .\nضعيف جدًا (١)\nأخرجه القضاعي في \"مسنده\" (٢/ ١)، والخطابي في \"العزلة\" (ص ٥٠) عن إبراهيم بن مهدي قال: حدثنا الحسن بن محمد بن محمد البلخي عن إسماعيل بن مسلم عن الحسن عن سمرة بن جندب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الحسن بن محمد البلخي؛ قال ابن عدي:\n\"كل أحاديثه مناكير\". وقال ابن حبان:\n\"يروي الموضوعات، لا تحل الرواية عنه\".\nلكن رواه الطبراني في \"الأوسط\" من حديث علي مرفوعًا، بلفظ:\n\"المستشار مؤتمن؛ فإذا استشير فليشر بما هو صانع لنفسه\". وقال الهيثمي (٨/ ٩٦):\n\"رواه عن شيخه أحمد بن زهير عن عبد الرحمن بن عتبة (٢) البصري؛ ولم\n_________\n(١) صحت منه جملة \" المستشار مؤمن \"؛ فانظر الصحيحة \" (تحت ١٦٤١) . (الناشر) .\n(٢) صوابه: \" عتيبة \" كما في \" الإكمال \" (٦ / ١٢٤) . (الناشر) .","vol":"10","page":206},{"text":"أعرفهما، وبقية رجاله ثقات\".\nقلت: وأحمد بن زهير: هو أحمد بن يحيى بن زهير التستري الحافظ؛ ثقة، ينسب إلى جده! فسبحان ربي لا يضل ولا ينسى!\n<span data-type=\"title\" id=toc-4693>٤٦٧٧ </span>- (المسلمون إخوة، لا فضل لأحد على أحد إلا بالتقوى) .\nموضوع\nرواه الطبراني (١/ ١٧٤/ ٢): حدثنا أبو عبيدة عبد الوارث بن إبراهيم العسكري: أخبرنا عبد الرحمن بن عمرو بن جبلة: أخبرنا عبيد بن حنين الطائي قال: سمعت محمد بن حبيب بن خراش العصري يحدث عن أبيه مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن جبلة هذا؛ قال الذهبي:\n\"كذاب. قال أبو حاتم: كان يكذب، فضرب على حديثه. وقال الدارقطني: متروك يضع الحديث\".","vol":"10","page":207},{"text":"<span data-type=\"title\" id=toc-4694>٤٦٧٨ </span>- (المصيبة تبيض وجه صاحبها يوم تسود الوجوه) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٦٦/ ٢) عن سليمان بن مرقاع الجندعي عن عمرو بن شعيب عن أبيه عن ابن عباس مرفوعًا. وقال:\n\"لم يرو شعيب عن ابن عباس حديثًا غير هذا\". قال الهيثمي عقبه:\n\"قلت: وقد روى عنه غير هذا من قوله وفتواه\".\nقلت: والجندعي منكر الحديث؛ كما قال العقيلي. وبه أعله الهيثمي في \"المجمع\" (٢/ ٢٩١):\nولذا أشار المنذري في \"الترغيب\" (٤/ ١٤٨) إلى تضعيف الحديث.","vol":"10","page":207},{"text":"<span data-type=\"title\" id=toc-4695>٤٦٧٩ </span>- (المعتكف يعود المريض، ويشهد الجنازة، فإذا خرج من المسجد؛ قنع رأسه حتى يرجع) .\nموضوع\nرواه السيوطي في \"أربعين حديثًا في الطيلسان\" (٥٤/ ٢ رقم الحديث ٢٩) من طريق عنبسة بن عبد الرحمن عن عبد الله بن عبد الخالق عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عنبسة هذا؛ قال أبو حاتم:\n\"كان يضع الحديث\".\nوعبد الله بن عبد الخالق لم أعرفه.\nوقد أخرجه ابن ماجه (١/ ٥٤٠) من هذه الطريق دون الخروج؛ وقال: (عبد الخالق) مكان: (عبد الله)؛ ولم ينسبه. وقال الذهبي:\n\"لا يدرى من ذا! \".\nوفي الباب عن عائشة بلفظ:\nإن كان النبي - ﷺ - يعود المريض وهو معتكف.\nأخرجه أبو داود (٢٤٧٢) عن الليث بن أبي سليم عن عبد الرحمن بن القاسم عن أبيه عنها.\nقلت: وهذا إسناد ضعيف؛ لضعف الليث بن أبي سليم، وكان قد اختلط.\nويعارضه ما روى الزهري عن عروة عنها قالت:\nالسنة على المعتكف: أن لا يعود مريضًا، ولا يشهد جنازة ...\nأخرجه أبو داود (٢٤٧٣)، والبيهقي (٤/ ٣١٥،٣٢١) من طريقين عنه.","vol":"10","page":208},{"text":"وهذا إسناد صحيح.\nولعل الرواية الأخرى عن الليث عند أبي داود بلفظ:\nكان يمر بالمريض وهو معتكف، فيمر كما هو، ولا يعرج يسأل عنه.\nقلت: لعلها تلتقي مع رواية الزهري هذه؛ فإنها كالصريحة بأنه لا يعود المريض.\n<span data-type=\"title\" id=toc-4696>٤٦٨٠ </span>- (المعروف باب من أبواب الجنة، وهو يدفع مصارع السوء) .\nموضوع\nأخرجه أبو الشيخ في \"الثواب\"، وابن أبي حاتم في \"العلل\" (١/ ٤٢٢ و٢/ ٣١٩) من طريق محمد بن القاسم الأسدي عن عنبسة عن زيد بن أسلم عن أبيه عن [ابن] عمر مرفوعًا. وقال ابن أبي حاتم:\n\"هذا حديث منكر، وعنبسة ضعيف الحديث\".\nقلت: بل هو وضاع؛ كما سبق في الحديث الذي قبله.\nومحمد بن القاسم؛ كذبه أحمد والدارقطني، كما نقله المناوي عن الذهبي في \"الضعفاء\".","vol":"10","page":209},{"text":"<span data-type=\"title\" id=toc-4697>٤٦٨١ </span>- (المعك طرف من الظلم) .\nضعيف\nرواه الطبراني (١/ ١٧٣/ ١)، وعنه أبو نعيم (٤/ ٣٤٥-٣٤٦): حدثنا العباس بن حمدان الحنفي الأصبهاني: أخبرنا علي بن موسى بن عبيد الحارثي الكوفي: أخبرنا عبيد الله بن موسى: أخبرنا إسرائيل عن أبي إسحاق عن حبشي ابن جنادة مرفوعًا. وقال أبو نعيم:","vol":"10","page":209},{"text":"\"غريب من حديث أبي إسحاق، تفرد به عبيد الله\".\nقلت: وهو ثقة. لكن الراوي عنه - علي بن موسى - لم أعرفه.\nوأبو إسحاق: هو السبيعي، وهو مدلس مختلط.\n<span data-type=\"title\" id=toc-4698>٤٦٨٢ </span>- (المنافق لا يصلي الضحى، ولا يقرأ: (قل يا أيها الكافرون» .\nموضوع\nأخرجه الديلمي (٤/ ٨١) عن ظفر بن الليث: حدثنا زياد بن صالح: حدثنا عمرو بن إسماعيل عن يعلى بن الأشدق عن عبد الله بن جراد رفعه.\nقلت: وهذا موضوع؛ آفته أحد هؤلاء الأربعة:\nالأول: يعلى بن الأشدق؛ قال ابن عدي:\n\"روى عن عمه عبد الله بن جراد، وزعم أن له صحبه، فذكر أحاديث كثيرة منكرة، وهو وعمه غير معروفين\". وقال البخاري:\n\"لا يكتب حديثه\". وقال ابن حبان:\n\"وضعوا له أحاديث؛ فحدث بها ولم يدر\". وقال أبو زرعة:\n\"ليس بشيء، لا يصدق\".\nالثاني: عمرو بن إسماعيل؛ الظاهر أنه الهمداني؛ قال الذهبي:\n\"عن أبي إسحاق السبيعي بخبر باطل في علي ﵇ وهو: \"مثل علي كشجرة أنا أصلها، وعلي فرعها، والحسن والحسين ثمرها، والشيعة ورقها\" ... \".","vol":"10","page":210},{"text":"الثالث: زياد بن صالح؛ لم أعرفه.\nالرابع: ظفر بن الليث؛ قال الذهبي:\n\"لا أعرفه، أتى بخبر باطل\"، ثم ساق له خبرًا في التوحيد، وأنه لا رياء فيه.\n<span data-type=\"title\" id=toc-4699>٤٦٨٣ </span>- (المنافق يملك عينيه: يبكي كما يشاء) .\nضعيف جدًا\nرواه أبو بكر الشافعي في \"الفوائد\" (١/ ٢٦)، وأبو نعيم في \"صفة النفاق\" (٣٢/ ١)، والديلمي (٤/ ٨١) عن إسحاق بن محمد الفروي عن عيسى بن عبد الله - يعني: ابن محمد بن علي - عن أبيه عن جده عن أبي جده عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عيسى هذا؛ قال أبو نعيم:\n\"روى عن آبائه أحاديث مناكير، لا يكتب حديثه، لا شيء\". وقال ابن عدي:\n\"حدث عن آبائه بأحاديث غير محفوظة، بأحاديث مناكير\".","vol":"10","page":211},{"text":"<span data-type=\"title\" id=toc-4700>٤٦٨٤ </span>- (المهدي رجل من ولدي، وجهه كالكوكب الدري، اللون لون عربي، والجسم جسم إسرائيلي، يملأ الأرض عدلًا كما ملئت جورًا، يرضى خلافته أهل السماء وأهل الأرض والطير في الجو، يملك عشرين سنةً) .\nباطل\nأخرجه الديلمي (٤/ ٨٤-٨٥) - عن أبي نعيم والروياني معلقًا - عن محمد بن إبراهيم بن كثير الأنطاكي عن رواد بن الجراح عن سفيان عن منصور عن ربعي عن حذيفة رفعه.","vol":"10","page":211},{"text":"قلت: وهذا موضوع؛ آفته الأنطاكي هذا؛ قال الذهبي:\n\"روى عن رواد بن الجراح خبرًا باطلًا أو منكرًا في ذكر المهدي (يعني: هذا) . قال عبد الرحمن بن حمدان الجلاب: هذا باطل، ومحمد الصوري (يعني: الأنطاكي) لم يسمع من رواد، وكان هذا غاليًا في التشيع\". قال الحافظ في \"اللسان\":\n\"وهذا الكلام - برمته - منقول من \"كتاب الأباطيل\" للجورقاني. ومحمد بن إبراهيم؛ قد ذكره ابن حبان في (الثقات) \".\nقلت: فإن ثبت أنه ثقة؛ فالعلة من رواد بن الجراح؛ فإنه - وإن كان صدوقًا؛ فقد كان - اختلط بآخره فترك؛ كما في \"التقريب\"، فيكون الحديث من تخاليطه.\n<span data-type=\"title\" id=toc-4701>٤٦٨٥ </span>- (الموت كفارة لكل مسلم) .\nموضوع\nوله طريقان عن أنس:\nالأولى: عن أبي بكر محمد بن أحمد المفيد قال: نبأنا أحمد ابن عبد الرحمن السقطي قال: نبأنا يزيد بن هارون قال: أنبأنا عاصم الأحول عنه مرفوعًا.\nأخرجه أبو المظفر الجوهري في \"العوالي الحسان\" (ق ١٦١/ ١)، وأبو نعيم في \"الحلية\" (٣/ ١٢١) و\"الفوائد\" (٥/ ٢١٧/ ١-٢)، وعنه الخطيب في \"التاريخ\" (١/ ٢٤٧)، وكذا الديلمي (٤/ ٨٨)، وابن الجوزي في \"الموضوعات\" (٣/ ٢١٨)، وابن عساكر في \"التاريخ\" (١٤/ ٣٦١/ ١-٢)، وابنه القاسم في \"التعزية\" (٢/ ٢١٦/ ١)، والحافظ في \"اللسان\" (١/ ٢١١) .\nوهذا إسناد مجهول؛ أورده الخطيب في ترجمة أبي بكر المفيد، وقال:","vol":"10","page":212},{"text":"\"روى مناكير عن مشايخ مجهولين، منهم أحمد بن عبد الرحمن السقطي، روى عنه جزءًا عن يزيد بن هارون. والسقطي هذا مجهول، ولا أعلم أحدًا من البغداديين وغيرهم عرفه ولا روى عنه سوى المفيد، وأكثر أحاديث السقطي عن يزيد صحاح ومشاهير؛ إلا هذا الحديث، وهو إنما يحفظ من رواية مفرج بن شجاع الموصلي عن يزيد\". وقال الذهبي في ترجمة السقطي:\n\"شيخ لا يعرف إلا من جهة المفيد، روى عن يزيد خبرًا موضوعًا\".\nقلت: يشير إلى هذا. وقال في المفيد:\n\"وهو متهم\".\nووافقه الحافظ. وقال ابن الجوزي:\n\"حديث لا يصح عن رسول الله - ﷺ -؛ فإن أبا بكر المفيد ضعيف جدًا، والسقطي مجهول\".\nوأما رواية مفرج بن شجاع؛ فقال أبو علي الصواف في \"الفوائد\" (٣/ ١٦٧/ ٢): حدثنا بشر بن موسى: حدثنا مفرج بن شجاع: حدثنا يزيد بن هارون به. ومن طريق الصواف: أخرجه أبو نعيم في \"فوائده\".\nوأخرجه ابن شاذان في \"مشيخته الصغرى\" (٥٣/ ١)، والقضاعي في \"مسند الشهاب\" (٧/ ١/ ١)، والخطيب أيضًا، وعنه ابن الجوزي. وقالا:\n\"قال الأزدي: مفرج بن شجاع واهي الحديث. ومفرج في عداد المجهولين، والحديث عن يزيد شاذ، مع أنه قد روي عن نصر بن علي الجهضمي أيضًا عن يزيد، وليس بثابت عنه. ورواه إسماعيل بن يحيى بن عبيد الله التيمي عن","vol":"10","page":213},{"text":"الحسن بن صالح عن عاصم الأحول. وإسماعيل كان كذابًا. ورواه أصرم بن غياث النيسابوري عن عاصم الأحول. وأصرم لا تقوم به حجة\".\nقلت: وقد وصل رواية أصرم: أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٣١)؛ لكن وقع فيه حفص بن غياث!\nوالظاهر أنه تحريف من بعض الناسخين أو الطابع.\nوأما أصرم بن غياث؛ فقال أحمد والبخاري والرازي والدارقطني:\n\"منكر الحديث\".\nوتابعه حفص بن عبد الرحمن عن عاصم الأحول به.\nأخرجه العقيلي في \"الضعفاء\" (١٢٥ و٤٣٨) من طريق داود بن المحبر عن خضر بن جميل قال: حدثنا حفص ... وقال:\n\"خضر وحفص مجهولان، وحديثهم غير محفوظ، قد روي بغير هذا الإسناد من وجه لين\".\nقلت: وداود بن المحبر متروك متهم بالوضع.\nوقوله: \"خضر\" تصحيف، والصواب أنه \"نضر\"؛ كما قال الحافظ.\nوالطريق الأخرى: يرويه الحسن بن عمرو بن شفيق: أخبرنا أصرم بن عتاب عن حميد قال: سمعت أنس بن مالك يقول ... فذكره موقوفًا عليه.\nأخرجه القاسم بن عساكر.\nوأصرم بن عتاب لم أعرفه؛ بل الظاهر أن (عتاب) محرف من (غياث)، وقد عرفت أنه منكر الحديث.","vol":"10","page":214},{"text":"وبالجملة؛ فالحديث ضعيف جدًا من جميع طرقه. قال الحافظ:\n\"قلت: وقد جمع شيخنا الحافظ أبو الفضل بن العراقي طرقه في جزء، والذي يصح في ذلك حديث حفصة بنت سيرين عن أنس ﵁ بلفظ: \"الطاعون كفارة لكل مسلم\". أخرجه البخاري\".\n<span data-type=\"title\" id=toc-4702>٤٦٨٦ </span>- (ناموا؛ فإذا انتبهتم فأحسنوا) .\nضعيف\nرواه أبو سعيد بن الأعرابي (٨٨/ ١)، والهيثم بن كليب في \"المسند\" (٤٩/ ١-٢)، والبزار (٧٩ - زوائده)، والجرجاني في \"الفوائد\" (١٤٨/ ١-٢)، والبيهقي في \"شعب الإيمان\" (٢/ ٣٦/ ٢) عن يحيى بن المنذر الحجري: حدثنا إسرائيل عن أبي حصين عن يحيى بن وثاب عن مسروق عن عبد الله مرفوعًا. وقال البزار:\n\"تفرد به يحيى بن المنذر، وهو ضعيف\".\nقلت: وهو الكندي؛ قال الذهبي:\n\"ضعفه الدارقطني وغيره. وقال العقيلي: في حديثه نظر\".","vol":"10","page":215},{"text":"<span data-type=\"title\" id=toc-4703>٤٦٨٧ </span>- (نبات الشعر في الأنف أمان من الجذام) .\nموضوع\nروي من حديث عائشة، وجابر بن عبد الله، وعبد الله بن عباس، وأبي هريرة، ومجاهد موقوفًا عليه.\n١- أما حديث عائشة؛ فيرويه أبو الربيع السمان: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nأخرجه البغوي في \"حديث كامل بن طلحة الجحدري\" (٢/ ١)، وأبو يعلى (٧/ ٤٣٦٨)، والطبراني في \"الأوسط\" (٣٩٠ - حرم)، وابن عدي (٢٤/ ١)، والسهمي","vol":"10","page":215},{"text":"في \"تاريخ جرجان\" (١٤٩)، وابن الجوزي في \"الموضوعات\" (١/ ١٦٩) وغيرهم عن أبي الربيع السمان: حدثنا هشام بن عروة عن أبيه عنها مرفوعًا. وقال الطبراني:\n\"لم يروه عن هشام إلا أبو الربيع\"!\nكذا قال! وذلك على ما أحاط به علمه؛ وإلا فقد قال ابن عدي:\n\"قال لنا عبد الله بن محمد بن عبد العزيز (يعني: الحافظ البغوي): \"وهذا الحديث عندي باطل\".\nقلت: وذلك لأن أبا الربيع متروك؛ كما في \"التقريب\". ثم قال:\n\"وهذا الحديث قد سرقه من أبي الربيع السمان جماعة ضعفاء، منهم: نعيم ابن مورع، ويعقوب بن الوليد الأزدي، ويحيى بن هاشم الغساني، وغيرهم\".\nقلت: رواية نعيم؛ وصلها العقيلي في \"الضعفاء\" (٤٣٦)، والبزار (٣٠٣٠)، وابن الجوزي (١/ ١٦٩،١٧٠) من طريقين عنه: حدثنا هشام بن عروة به.\nونعيم هذا - وهو ابن مورع بن توبة العنبري - متروك؛ قال البخاري:\n\"منكر الحديث\". وقال الحاكم، وأبو سعيد النقاش:\n\"روى عن هشام أحاديث موضوعة\".\nورواية الغساني؛ وصلها ابن الأعرابي في \"المعجم\" (٣٢/ ١)، والخطيب في \"التاريخ\" (١٢/ ٤٣٧ و١٣/ ١٤١)، وابن عساكر في \"التاريخ\" (٢/ ٩٣/ ٢)، وابن الجوزي (١/ ١٦٩،١٧٠) .\nوالغساني؛ قال الذهبي:","vol":"10","page":216},{"text":"\"كذبه يحيى بن معين. وقال النسائي وغيره: متروك. وقال ابن عدي: كان يضع الحديث ويسرقه. ومن بلاياه ... \".\nقلت: فساق له أحاديث، هذا أحدها!\nوأما رواية يعقوب بن الوليد؛ فلم أجد الآن من وصلها. وقد كذبه أحمد وغيره.\n٢- وأما حديث جابر؛ فيرويه شيخ بن أبي خالد الصوفي البصري: حدثنا حماد بن سلمة عن عمرو بن دينار عنه.\nأخرجه ابن عدي (١٩٨/ ١) مع أحاديث أخرى لشيخ هذا، ثم قال:\n\"ليس بمعروف، وهذه الأحاديث بواطيل كلها\".\nوذكر له ابن الجوزي طريقًا أخرى فيها حمزة النصيبي؛ قال ابن عدي:\n\"كان يضع الحديث\".\n٣- وأما حديث ابن عباس؛ فيرويه فهر بن بشر: حدثنا عمر بن موسى عن الزهري عن الأعمش عنه مرفوعًا.\nأخرجه ابن عدي (٢٤٠/ ٢)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١١٦) .\nوعمر بن موسى هذا: هو الوجيهي؛ كما قال ابن الجوزي (١/ ١٧٠)، وهو ممن يضع الحديث متنًا وإسنادًا؛ كما قال ابن عدي.\nوفهر بن بشر؛ قال ابن القطان:\n\"لا يعرف\".","vol":"10","page":217},{"text":"٤- وأما حديث أبي هريرة؛ فيرويه أبو صالح: حدثنا رشدين عن عقيل عن ابن شهاب عن أبي سلمة عنه.\nأخرجه ابن عدي (١٣٦/ ١): حدثنا علي بن الحسن بن هارون البلدي: حدثنا إسحاق بن سيار: حدثنا أبو صالح به. وقال:\n\"وهذا الحديث منكر بهذا الإسناد، ولم أكتبه إلا عن علي بن الحسن هذا\".\nقلت: وهو مستور؛ قال ابن يونس:\n\"هو من أهل بلد (بلدة قرب الموصل)، قدم علينا مصر، وكتبنا عنه، حدث عن علي بن حرب الموصلي\".\nكذا في \"أنساب السمعاني\" (٢/ ٣٠٧ - هندية) .\nوإسحاق بن سيار؛ الظاهر أنه أبو يعقوب النصيبي؛ قال ابن أبي حاتم (١/ ١/ ٢٢٣):\n\"أدركناه، وكتب إلي ببعض حديثه، وكان صدوقًا ثقة\".\nوأبو صالح: اسمه عبد الله بن صالح؛ من شيوخ البخاري؛ قال الحافظ:\n\"صدوق، كثير الغلط، ثبت في كتابه، وكانت فيه غفلة\".\nقلت: ومن غفلته: أن خالد بن نجيح - جار له - كان يضع الحديث على شيخ أبي صالح، ويكتبه بخط عبد الله، ويرميه في داره بين كتبه، فيتوهم عبد الله أنه خطه فيحدث به؛ كما قال ابن حبان. ومن هنا وقعت المناكير في حديثه؛ وإلا فهو صدوق في نفسه.\nورشدين: هو ابن سعد المصري؛ وهو ضعيف؛ بل قال النسائي:","vol":"10","page":218},{"text":"\"متروك\".\nوقدم أحمد وأبو حاتم ابن لهيعة عليه!\n٥- وأما أثر مجاهد؛ فرواه الفريابي محمد بن يوسف عن سفيان بن عيينة عن ابن أبي نجيح عن مجاهد قال ... فذكره.\nأخرجه ابن عدي (٣٦٦/ ٢)، وابن أبي حاتم في \"العلل\" (٢/ ٣٤٧/ ٢٥٦٤) وقال:\n\"ثم رجع عنه الفريابي: وقال: قال لي يحيى بن معين: هذا حديث كذب. وجعل يستعظم زلته فيه؛ وقال: لولا أن الفريابي شيخ صالح؛ ولكني أظنه يحمل عليه فيه\"!\nكذا الأصل! وفي الجملة الأخيرة منه شيء. وقال ابن عدي - عن ابن معين -:\n\"وهذا حديث باطل لا أصل له\".\nرواه من طريق عباس عنه.\nوقد رأيته في كتاب \"التاريخ والعلل\" ليحيى بن معين (ق ٢٢/ ١ - رواية عباس الدوري عنه) .\nوجملة القول في هذا الحديث؛ أن طرقه كلها واهية جدًا، وبعضها أشد ضعفًا من بعض، ولذلك جزم ببطلانه جماعة من الأئمة؛ كابن معين، والبغوي، وابن عدي، وجزم ابن الجوزي بوضعه، وتبعه الحافظ الذهبي حين قال:\n\"إنه من بلايا الغساني\".\nوأما قول السيوطي في \"اللآلىء\" (١/ ١٢٣) - متعقبًا على ابن الجوزي -:","vol":"10","page":219},{"text":"\"قلت: الأشبه أنه ضعيف، لا موضوع، وأصلح طرقه رشدين، وطريق أبي الربيع السمان، روى له الترمذي وابن ماجه ... \"!\nقلت: قد رويا له؛ فماذا؟! بل نفرض أنهما وثقاه؛ فما قيمة ذلك إذا اتفق العلماء على ضعفه؛ كما قال ابن عبد البر، واتهمه بعضهم بالكذب. ولذلك قال الحافظ:\n\"متروك\"؛ كما سبق.\nهذا على الفرض المذكور، فكيف وهما لم يوثقاه؟! فكيف وهما قد خرجا لكثير من المتروكين، بعضهم متهم بالوضع؛ كما هو معروف عند العارفين بهذا الشأن؟!\nوأما طريق رشدين؛ فمع كونه هو نفسه ضعيفًا؛ ففي الطريق إليه ما عرفت من العلل، خاصة أبا صالح الذي كانت توضع الأحاديث على شيوخه، فيرويها عنهم دون أن يشعر بذلك!\nثم إن حكم السيوطي على الحديث بالضعف فقط - خلافًا لأولئك الأئمة -، إنما هو موقوف منه عند ظاهر حال الراوي، يعني: أنه نقد الحديث بالنظر إلى سنده فقط! وأما أهل التحقيق؛ فإنهم ينظرون في هذه الحالة إلى متن الحديث أيضًا، فينقدونه بما يظهر لهم من نكارة في معناه.\nوهذا مما لا يلتفت إليه السيوطي إلا نادرًا، ولذلك فهو ليس معدودًا عند أهل العلم من النقاد، وإنما من الحفاظ فقط، ولذلك وقعت الأحاديث الموضوعة في كتبه، وبعضها موضوعة السند أيضًا، كما يتبين ذلك لمن تتبع هذه \"السلسلة\" من الأحاديث الضعيفة والموضوعة.","vol":"10","page":220},{"text":"ألا ترى إلى أثر مجاهد المتقدم؛ فإنه - مع كونه موقوفًا عليه، ورجاله ثقات رجال الشيخين - حكم ابن معين وابن عدي ببطلان متنه، ونسبوا الوهم فيه إلى الفريابي الثقة، وما ذلك إلا تبرئة منهم لمجاهد أن يروي مجرد رواية لمثل هذا الحديث الباطل، فمن باب أولى أن يبرئوا النبي - ﷺ - أن يتلفظ به!\nوأما على طريقة السيوطي التي لا تتعدى الإسناد في النقد؛ فهو يلزمه أن يقول: إن مجاهدًا قد قال هذا الحديث موقوفًا عليه! ولعل هذا هو السبب في عدم إيراده هذا الأثر في جملة الطرق التي استدركها على ابن الجوزي، وذلك لما أرى أن نقد ابن معين وغيره إياه يخالف طريقته في الجمود على نقد السند فقط!\nوخلاصة القول؛ أن الحديث من جميع طرقه موضوع المتن. والله أعلم.\n<span data-type=\"title\" id=toc-4704>٤٦٨٨ </span>- (نحن - ولد عبد المطلب - سادة أهل الجنة: أنا، وحمزة، وعلي، وجعفر، والحسن، والحسين، والمهدي) .\nموضوع\nأخرجه ابن ماجه (٢/ ٥١٩)، والحاكم (٣/ ٢١١) كلاهما عن سعد ابن عبد الحميد بن جعفر عن علي (وقال الحاكم: عبد الله) بن زياد اليمامي عن عكرمة بن عمار عن إسحاق بن عبد الله بن أبي طلحة عن أنس بن مالك مرفوعًا. وقال الحاكم:\n\"صحيح على شرط مسلم\"! ورده الذهبي بقوله:\n\"قلت: ذا موضوع\".\nقلت: وآفته علي، والصواب: عبد الله كما في رواية الحاكم، كما جزم به في \"التهذيب\"، وهو مع أنه ليس من رجال مسلم؛ فقد قال فيه البخاري:\n\"منكر الحديث، ليس بشيء\".","vol":"10","page":221},{"text":"وسعد بن عبد الحميد؛ لم يرو له مسلم أيضًا، وهو صدوق له أغاليط.\nوللحديث طريق أخرى لا يفرح بها: أخرجها الخطيب في \"التاريخ\" (٩/ ٤٣٤)، والديلمي (٤/ ١٠٥) كلاهما عن أبي نعيم بسنده عن عبد الله بن الحسن بن إبراهيم الأنباري: حدثنا عبد الملك بن قريب - يعني: الأصمعي - قال: سمعت كدام بن مسعر بن كدام يحدث عن أبيه عن قتادة عن أنس به. وقال الخطيب:\n\"هذا الحديث منكر جدًا، وهو غير ثابت، وفي إسناده غير واحد من المجهولين\".\nأورده في ترجمة الأنباري هذا، ولم يذكر فيها سوى هذا الحديث، فكأنه أحد المجهولين الذين أشار إليهم.\nوفي ترجمته قال الذهبي:\n\"عن الأصمعي بخبر باطل في المهدي\".\nيعني: هذا. وأقره الحافظ في \"اللسان\"، وقال:\n\"رواه الخطيب في \"تاريخه\" ... \" إلخ.\nوكدام بن مسعر؛ قال ابن أبي حاتم (٣/ ٢/ ١٧٤):\n\"روى عنه يحيى بن سعيد القطان وعبد الله بن داود الخريبي\".\nولم يذكر فيه جرحًا ولا تعديلًا، فكأنه من أولئك المجهولين عند الخطيب.\n<span data-type=\"title\" id=toc-4705>٤٦٨٩ </span>- (نطفة الرجل بيضاء غليظة، ونطفة المرأة صفراء رقيقة، فأيهما غلبت صاحبتها فالشبه له، وإن اجتمعتا جميعًا؛ كان منها ومنه) (١) .\nضعيف بهذا التمام\nأخرجه أبو الشيخ في \"العظمة\" (٢٢٢/ ١) عن إبراهيم\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن بخطه: \" ك (٣ / ٤٨١) \". (الناشر)","vol":"10","page":222},{"text":"ابن طهمان عن مسلم عن مجاهد عن ابن عباس ﵄ قال:\nأتى نفر من اليهود النبي - ﷺ - فقالوا: إن أخبرنا بما نسأله فإنه نبي. فقالوا: من أين يكون الشبه يا محمد؟! فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال البخاري؛ إن كان مسلم هو ابن عمران البطين.\nوأما إن كان ابن كيسان الملائي الأعور؛ فهو ضعيف؛ لم يخرج له البخاري ولا مسلم شيئًا.\nوكلاهما يروي عن مجاهد، ولم يذكرهما المزي في شيوخ إبراهيم بن طهمان؛ فلم يتبين لي أيهما المراد الآن؟!\nثم رجعت إلى \"مشيخة إبراهيم بن طهمان\" (١) لعلي أجد فيه ما يساعدني على التحديد، فلم أجد في \"مشيخته\" من اسمه \"مسلم\" مطلقًا.\nولذلك؛ فإني أتوقف عن الحكم على هذا الإسناد بصحة أو ضعف، حتى يتبين لي هوية مسلم هذا.\nوللحديث طريق أخرى عن ابن عباس؛ يرويه عبد الحميد: حدثنا شهر: قال ابن عباس:\nحضرت عصابة من اليهود نبي الله - ﷺ - يومًا؛ فقالوا ... الحديث نحوه، دون قوله:\n\"وإن اجتمعتا جميعًا؛ كان منها ومنه\".\n_________\n(١) مخطوط محفوظ في \" المكتبة الظاهرية \" بدمشق في جزأين صغيرين","vol":"10","page":223},{"text":"أخرجه أحمد (١/ ٢٧٨) .\nوإسناده حسن في الشواهد والمتابعات.\nوالحديث صحيح بلا ريب؛ دون الزيادة التي في الطريق الأولى؛ فإني لم أجد لها شاهدًا يقويها، فلعل ذلك يمكننا من ترجيح أن (مسلمًا) الذي في طريقها هو (ابن كيسان) الضعيف!\nوأما الحديث بدونها؛ فقد أخرجه أبو الشيخ (٢٢١/ ٢)، وأحمد (١/ ٤٦٥) من طريق أبي كدينة عن عطاء بن السائب عن القاسم بن عبد الرحمن عن أبيه، عن عبد الله بن مسعود به؛ دون الزيادة.\nورجاله ثقات.\nوأخرجه مسلم، وأبو عوانة في \"صحيحيهما\" من حديث أنس مرفوعًا؛ دون الزيادة أيضًا، وقد سبق تخريجه برقم (١٣٤٢) من \"الصحيحة\".\nوأخرجه مسلم أيضًا (١/ ١٧٣-٢٧٦)، وأبو عوانة (١/ ٢٩٣-٢٩٤)، والطحاوي في \"مشكل الآثار\" (٣/ ٢٧٥-٢٧٦)، والحاكم (١/ ٤٨١) - فوهم! - من حديث ثوبان؛ دونها.\n<span data-type=\"title\" id=toc-4706>٤٦٩٠ </span>- (نظر الرجل إلى أخيه المسلم حبًا له وشوقًا إليه؛ خير له من اعتكاف سنة في مسجدي هذا) .\nضعيف\nأخرجه الديلمي (٤/ ١٠٣) معلقًا قال: قال ابن لال: حدثنا محمد ابن معاذ بن فهد: حدثنا إبراهيم بن زهير الحلواني: حدثنا يحيى بن يزيد: حدثنا ابن المبارك عن محمد بن عجلان عن نافع عن ابن عمر رفعه.","vol":"10","page":224},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ من دون ابن المبارك لم أعرفهم؛ غير ابن فهد - وهو الشعراني أبو بكر النهاوندي الحافظ -؛ قال الذهبي:\n\"واه، روى عن إبراهيم بن ديزل، بقي إلى سنة أربع وثلاثين وثلاث مئة\".\nوالحديث؛ أورده السيوطي من رواية الحكيم عن ابن عمرو. وقال المناوي:\n\"وهو من رواية عمرو بن شعيب؛ عن أبيه؛ عن جدة\"!\nفلم يصنع شيئًا، بل لعله أوهم ما لا يقصد؛ فإن هذا السند حسن؛ إذا كان من دون عمرو ثقة، فهل الواقع كذلك؟ هذا هو الذي كان يجب عليه أن يبينه إن كان ذلك في طوقه!\nثم روى الديلمي (٤/ ١٠٥) من طريق محمد بن عبد ة عن أبي إسحاق الطالقاني عن بقية عن ابن جريج عن عطاء عن ابن عباس مرفوعًا بلفظ:\n\"النظر إلى وجه الإخوان على الشوق؛ أحب إلي من ألف ركعة تطوعًا\".\nقلت: وهذا آفته محمد بن عبد ة؛ وهو أبو عبيد الله البصري القاضي، وهو من المتروكين، كما قال البرقاني وغيره. وقال ابن عدي:\n\"كذاب\".\n<span data-type=\"title\" id=toc-4707>٤٦٩١ </span>- (نعلان أجاهد فيهما؛ خير من أن أعتق ولد الزنى) .\nضعيف\nأخرجه ابن ماجه (٢٥٣١)، والحاكم (٤/ ٤١)، وأحمد (٦/ ٤٦٣)، وابن راهويه في \"مسنده\" (٤/ ٢٥٣/ ١) عن أبي يزيد الضني عن ميمونة بنت سعد مولاة النبي - ﷺ -:\nأن رسول الله - ﷺ - سئل عن ولد الزنى؛ فقال ... فذكره.","vol":"10","page":225},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير الضني هذا؛ فإنه مجهول كما قال الحافظ، تبعًا للبخاري وغيره. وقال عبد الغني بن سعيد:\n\"منكر الحديث\".\nوبهذا الإسناد عنها:\nأن رسول الله - ﷺ - سئل عن رجل قبل امرأته وهما صائمان؟ قال:\n\"قد أفطرا\".\nأخرجه ابن راهويه وغيره.\nوهو باطل مخالف لهديه - ﷺ -.\n<span data-type=\"title\" id=toc-4708>٤٦٩٢ </span>- (نعم الحي الأسد والأشعريون؛ لا يفرون في القتال، ولا يغلون، هم مني، وأنا منهم) .\nضعيف\nأخرجه الترمذي (٢/ ٣٣٠)، وابن الأعرابي في \"معجمه\" (٢١١/ ٢)، والدولابي في \"الكنى\" (١/ ٤١-٤٢)، وابن أبي خيثمة في \"التاريخ\" (١١٤)، والحاكم (٢/ ١٣٨-١٣٩)، وأحمد (٤/ ١٢٩،١٦٤)، وعنه ابن منده في \"المعرفة\" (٢/ ٣٥ و٣٦) عن عبد الله بن ملاذ عن نمير بن أوس عن مالك بن مسروح عن عامر بن أبي عامر الأشعري عن أبيه مرفوعًا. قال:\nفحديث بذلك معاوية، فقال: ليس هكذا قال رسول الله - ﷺ -! قال:\n\"هم مني وإلي\". فقلت: ليس هكذا حدثني أبي، ولكنه حدثني قال: سمعت رسول الله - ﷺ - يقول:\n\"هم مني، وأنا منهم\". قال: فأنت أعلم بحديث أبيك! وقال الترمذي:","vol":"10","page":226},{"text":"\"حديث حسن غريب\"! وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوهذا عجيب؛ فإن عبد الله بن ملاذ لم يوثقه أحد؛ بل أورده الذهبي نفسه في \"الميزان\"؛ وقال:\n\"قال ابن المديني: مجهول\". ولذلك جزم الحافظ في \"التقريب\" بأنه:\n\"مجهول\".\n<span data-type=\"title\" id=toc-4709>٤٦٩٣ </span>- (نعم تحفة المؤمن التمر) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٨/ ٢٨٩) عن إسماعيل بن محمد ابن إسماعيل الكاتب: حدثنا أبو محمد حبان بن محمد بن إسماعيل الواسطي: حدثنا أبو يحيى عبد الله بن أحمد بن أبي مسرة: حدثنا أحمد بن محمد الأزرقي: حدثنا عبد العزيز عن محمد بن محمد بن عبد الله بن عمرو بن عثمان عن أمه فاطمة أنها قالت قال: رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ فاطمة هذه: هي بنت الحسين بن علي بن أبي طالب، فهي فاطمة الصغرى، وليست الكبرى؛ كما أوهم السيوطي بإطلاقه عزو الحديث إليها في \"الجامع الصغير\"!\nوحبان هذا؛ لم يذكر له الخطيب راويًا عنه سوى إسماعيل الكاتب، فهو مجهول.\nوكان يلزم الذهبي والعسقلاني أن يذكراه في كتابيهما \"الميزان\" و\"اللسان\"، لا سيما والراوي عنه إسماعيل بن محمد بن إسماعيل - وهو أبو القاسم المعروف بابن زنجي - قد ترجمه الخطيب أيضًا (٦/ ٣٠٨)، وقال:","vol":"10","page":227},{"text":"\"سمعت أبا القاسم الأزهري ذكر أبا القاسم الزنجي، فقال: لا يساوي شيئًا\"!\n<span data-type=\"title\" id=toc-4710>٤٦٩٤ </span>- (نوروا بالفجر؛ فإنه أعظم للأجر) .\nضعيف بهذا اللفظ\nأخرجه القضاعي (٥٩/ ١) من طريق علي بن داود القنطري قال: أخبرنا آدم بن أبي إياس: أخبرنا شعبة عن أبي داود عن زيد بن أسلم عن عمرو بن لبيد عن رافع بن خديج قال: قال رسول الله - ﷺ - ... فذكره.\nوأخرجه الخطيب (١٣/ ٤٥) من طريق موسى بن عبد الله بن موسى القراطيسي أبي عمران البغدادي: حدثنا آدم بن أبي إياس: حدثنا شعبة عن داود به. وقال:\n\"كذا قال، وإنما يحفظ هذا من رواية بقية بن الوليد عن شعبة عن داود. وأما آدم فيرويه عن شعبة عن أبي داود عن زيد بن أسلم\".\nذكره في ترجمة القراطيسي هذا، ولم يذكر فيها سوى هذا الحديث، فهو مجهول. وقد خالفه علي بن داود القنطري - كما رأيت -؛ فقال: \"أبي داود\"، وهو - أعني: القنطري - صدوق. ولذلك كانت روايته هي المحفوظة كما سبق عن الخطيب.\nوعليه؛ فالحديث بهذا اللفظ والسند ضعيف؛ لأن أبا داود هذا؛ قال الذهبي:\n\"شيخ لشعبة، واسطي مجهول\".\nوالحديث محفوظ عن رافع بلفظ:\n\"أسفروا بالفجر ... \".\nوهو مخرج في \"المشكاة\" (٦١٤)، و\"الإرواء\" (٢٥٨) .","vol":"10","page":228},{"text":"<span data-type=\"title\" id=toc-4711>٤٦٩٥ </span>- (نوروا بيوتكم ما استطعتم؛ فإن البيت الذي يقرأ فيه القرآن؛ يتسع على أهله، ويكثر خيره، وتحضره الملائكة، وتهجره الشياطين، وإن البيت الذي لا يقرأ فيه القرآن؛ يضيق على أهله، ويقل خيره، وتهجره الملائكة، وتحضره الشياطين) .\nضعيف\nأخرجه الديلمي (٤/ ٩٢-٩٣) عن أبي نعيم - معلقًا - عن عمرو ابن أبي قيس عن [عبد الرحمن بن عبد الله بن] عبد ربه أبي سفيان عن عمر بن نبهان عن الحسن عن أنس وأبي هريرة قالا: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علل:\nالأولى: عنعنة الحسن - وهو البصري -؛ فإنه مدلس.\nالثانية: عمر بن نبهان - وهو العبد ي البصري -؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"ضعفه أبو حاتم وغيره\". وقال الحافظ:\n\"ضعيف\".\nوعمرو بن أبي قيس صدوق له أوهام.\nوالحديث؛ أورده السيوطي من رواية البيهقي في \"الشعب\" عن أنس وحده مختصرًا؛ بلفظ:\n\"نوروا منازلكم بالصلاة وقراءة القرآن\". وقال المناوي:\n\"وفيه كثير؛ قال ابن حبان: هو ابن عبد الله، يروي عن أنس، ويضع عليه.","vol":"10","page":229},{"text":"وقال أبو حاتم: لا يروي عن أنس حديثًا له أصل. وقال أبو زرعة: واهي الحديث\".\nقلت: إسناد الديلمي سالم من مثله، فلو عزاه إليه كان أولى!\n<span data-type=\"title\" id=toc-4712>٤٦٩٦ </span>- (نوم الصائم عبادة، وسكوته تسبيح، ودعاؤه مستجاب، وعمله متقبل) .\nضعيف\nرواه أبو محمد بن صاعد في \"مسند ابن أبي أوفى\" (١٢٠/ ٢)، والديلمي (٤/ ٩٣)، والواحدي في \"الوسيط\" (١/ ٦٥/ ١) عن سليمان بن عمرو عن عبد الملك بن عمير عن ابن أبي أوفى مرفوعًا.\nقلت: وهذا موضوع؛ سليمان بن عمرو: هو أبو داود النخعي، وهو كذاب.\nوقد تابعه أبو معاذ معروف بن حسان عن زياد الأعلم عن عبد الملك بن عمير به. إلا أنه قال:\n\"مضاعف\" بدل: \"متقبل\".\nأخرجه ابن شاهين في \"الترغيب\" (ق ٢٨٣/ ١)، وابن الحمامي في \"جزء منتخب من مسموعاته\" (ق ٣٥/ ٢)، والسلفي في \"أحاديث منتخبة\" (١٣٣/ ١) .\nقلت: ومعروف هذا؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"قال ابن عدي: منكر الحديث\".\nوقد وجدت له شاهدًا من حديث ابن مسعود مرفوعًا به، دون الجملة الأخيرة منه.\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٨٣) من طريق جعفر بن أحمد بن بهرام","vol":"10","page":230},{"text":"قال: حدثنا علي بن الحسن عن أبي طيبة عن كرز بن وبرة عن الربيع بن خثيم عنه.\nقلت: وهذا إسناد ضعيف؛ كرز بن وبرة رجل صالح، لا أعرف حاله في الحديث، ترجم له أبو نعيم في \"الحلية\" (٥/ ٧٩-٨٣)؛ وأظن أن له ترجمة مطولة في \"تاريخ جرجان\" للسهمي؛ فليراجع (١) .\nوأبو طيبة: اسمه عبد الله بن مسلم المروزي: ضعيف.\nومن دونه؛ لم أعرفهما.\nوقد روي بلفظ:\n\"نوم الصائم عبادة، ونفسه تسبيح\".\nرواه الجرجاني (٣٢٨): أخبرنا أبو ذر إبراهيم بن إسحاق بن إبراهيم الضبابي - بالكوفة في بني كاهل، عند مسجد الأعمش -: حدثنا جعفر بن محمد النيسابوري: حدثنا علي بن سلمة العامري: حدثنا محمد بن جعفر بن محمد ابن علي بن الحسين بن علي بن أبي طالب: حدثني أبي عن أبيه مرفوعًا.\nقلت: وهذا إسناد مظلم؛ فإنه - مع إعضاله - واه؛ محمد بن جعفر تكلم فيه.\nومن دونه - بإستثناء أبي ذر -؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-4713>٤٦٩٧ </span>- (نوم على علم؛ خير من صلاة على جهل) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٤/ ٣٨٥)، وعنه الديلمي (٤/ ٩٣) عن عبد الرحمن بن الحسن قال: أخبرنا أحمد بن يحيى الصوفي قال: أخبرنا محمد بن\n_________\n(١) ذكر الشيخ - ﵀ - في \" الصحيحة \" (٢ / ٦٣٧)؛ وأفاد أنه وثقه ابن حبان (٩ / ٢٧)، وروى عنه جمع من الثقات، ذكرهم ابن أبي حاتم (٧ / ١٧٠) .","vol":"10","page":231},{"text":"يحيى الضرير (وفي الديلمي: بن الضريس)، قال: حدثنا جعفر بن محمد عن أبيه، عن إسماعيل عن الأعمش عن أبي البختري عن سلمان مرفوعًا.\nقلت: وهذا إسناد مظلم؛ من دون الأعمش لم أعرفهم.\nوأحمد بن يحيى الصوفي؛ الظاهر أنه أبو عبد الله المعروف بابن الجلاء، ترجمه الخطيب في \"التاريخ\" (٥/ ٢١٣) بما يدل على أنه من كبار مشايخ الصوفية، وأصحاب الشطحات منهم، فقد سئل عن الذين يدخلون البادية بلا زاد، يزعمون أنهم متوكلون فيموتون؟ فقال:\n\"هذا فعل رجال الحق، فإن ماتوا؛ فالدية على القاتل\"!!\nوإسماعيل؛ يحتمل أنه ابن أبان الغنوي الخياط الكوفي؛ فإنه يروي عن الأعمش، فإن يكن هو؛ فهو متروك كذاب.\nوهناك راو آخر يدعى إسماعيل الكندي، روى عن الأعمش؛ قال في \"اللسان\":\n\"منكر الحديث. قاله الأزدي\".\nفيحتمل أن يكون هو هذا، كما يحتمل أن يكون هو الخياط نفسه.\nوأما المناوي؛ فأعله بقوله:\n\"وفيه أبو البختري، قال الذهبي في \"الضعفاء\": قال دحيم: كذاب\" !\nقلت: وهذا وهم فاحش؛ فإن أبا البختري الكذاب - واسمه وهب بن وهب - متأخر عن هذا، يروي عن هشام بن عروة وطبقته.\nوأما هذا؛ فتابعي روى عن سلمان وغيره، واسمه سعيد بن فيروز، وقد أورده الذهبي في كنى \"الميزان\" - عقب الأول -، وقال:","vol":"10","page":232},{"text":"\"صدوق. قال شعبة: لم يدرك عليًا. قلت: اسمه سعيد بن فيروز، وقد أشار أبو أحمد الحاكم في \"الكنى\" إلى تليين رواياته، وما ذاك إلا لكونه يرسل عن علي والكبار.. فما كان من حديثه سماعًا عو حسن، وما كان \"عن\" فهو ضعيف\".\n<span data-type=\"title\" id=toc-4714>٤٦٩٨ </span>- (النائم في سبيل الله؛ كالصائم لا يفطر، والقائم لا يفتر) .\nضعيف\nأخرجه الديلمي (٤/ ١١١) عن مجاعة بن ثابت: حدثنا ابن لهيعة عن عبد الرحمن بن خناس عن عمرو بن حريث رفعه.\nقلت: وهذا إسناد ضعيف؛ من دون عمرو لم أعرفهم.\nسوى ابن لهيعة؛ فإنه سيىء الحفظ.\nومن طريقه: أخرجه الضياء في \"المنتقى من مسموعاته بمرو\" (ق ٧٩/ ٢) من طريق عثمان بن صالح عنه به؛ إلا أنه وقع فيه: عبد الرحمن بن حساس مولى آل عمر بن الخطاب (ولم أعرفه أيضًا) عن عمرو بن حريث مختصرًا بلفظ:\n\"النائم الطاهر؛ كالصائم القائم\". وقال:\n\"قال علي بن عبد العزيز (يعني: البغوي): وهذا عمرو بن حريث المصري، وليس هو عمرو بن حريث المخزومي، وليس للمصري صحبة\".\nقلت: فالحديث - على ضعف إسناده - مرسل أيضًا.\nوعزاه السيوطي للحكيم الترمذي عن عمرو بن حريث باللفظ الثاني المختصر. ونقل المناوي عن الحافظ العراقي أنه قال:\n\"سنده ضعيف\".","vol":"10","page":233},{"text":"<span data-type=\"title\" id=toc-4715>٤٦٩٩ </span>- (النجوم أمان لأهل السماء، وأهل بيتي أمان لأمتي) .\nضعيف\nأخرجه ابن الأعرابي في \"معجمه\" (٢٠٥/ ٢)، والروياني في \"مسنده\" (١٩/ ٢٠٦/ ١،٢٠٧/ ٢)، وابن السماك في \"جزء من حديثه\" (٦٧/ ٢)، والكديمي في \"حديثه\" (٣٢/ ١)، والخطيب في \"الموضح\" (٢/ ٢١٩)، وابن عساكر في \"التاريخ\" (١١/ ٢٢٣/ ٢) عن موسى بن عبيدة عن إياس بن سلمة بن الأكوع عن أبيه مرفوعًا.\nومن هذا الوجه: رواه الطبراني في \"الكبير\" - كما في \"مجمع الزوائد\" (٩/ ١٧٤) -، وقال:\n\"وموسى بن عبيدة متروك\".\nوروي من حديث علي مرفوعًا أتم منه، ولفظه:\n\".. فإذا ذهبت النجوم؛ ذهب أهل السماء، وأهل بيتي أمان لأهل الأرض، فإذا ذهب أهل بيتي؛ ذهب أهل الأرض\".\nأخرجه عبد الرحمن بن عثمان التميمي في \"مسند علي\" (١/ ٢) من طريق المأمون عن الرشيد قال: حدثني المهدي عن المنصور قال: حدثني أبي عن جدي قال: سمعت عبد الله بن عباس: قال علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم مسلسل بالملوك العباسيين؛ من دون المنصور - واسمه عبد الله بن محمد بن علي بن عبد الله بن عباس -؛ لا يعرف حالهم في الحديث.\nثم رواه التميمي (٢/ ٢) من طريق محمد بن يونس بن موسى البصري أبي العباس: حدثنا عمرو بن الحباب السلمي: حدثنا عبد الملك بن هارون بن عنترة عن أبيه عن جده عن علي مرفوعًا نحوه.","vol":"10","page":234},{"text":"قلت: وهذا موضوع؛ محمد بن يونس - وهو الكديمي - كذاب.\nوعبد الملك بن هارون كذبه يحيى. وقال ابن حبان:\n\"يضع الحديث\".\nوروى محمد بن المغيرة اليشكري: حدثنا القاسم بن الحكم العرني: حدثنا عبد الله بن عمرو بن مرة: حدثني محمد بن سوقة عن محمد بن المنكدر عن أبيه مرفوعًا نحوه.\nأخرجه الحاكم (٣/ ٤٥٧) في \"معرفة الصحابة\" ساكتًا عليه، وكذا الذهبي!\nوأقول: إسناده ضعيف مسلسل بالعلل:\nالأولى: عبد الله بن عمرو بن مرة؛ قال الحافظ:\n\"صدوق يخطىء\".\nوالثانية: العرني؛ صدوق فيه لين.\nوالثالثة: محمد بن المغيرة اليشكري؛ قال السليماني:\n\"فيه نظر\".\nوقد خالفه حفص بن عمر المهرقاني: حدثنا القاسم بن الحكم العرني به، دون ذكر أهل البيت.\nأخرجه الخطيب في \"التاريخ\" (٣/ ٦٧-٦٨) من طريق الطبراني. وقال - أعني: الطبراني -:\n\"لم يروه عن ابن سوقة إلا عبد الله بن عمرو بن مرة، تفرد به القاسم بن الحكم\".","vol":"10","page":235},{"text":"قلت: وقد علمت أنه صدوق فيه لين.\nوالمهرقاني ثقة من شيوخ النسائي وأبي زرعة وغيرهما.\nوالحديث - دون ذكر أهل البيت - صحيح؛ فإن له شاهدًا من حديث أبي موسى الأشعري: عند مسلم وغيره، وهو مخرج في \"الروض النضير\" (٨٧٥) .\nوقد رواه بدونها: القاسم بن غصن - وهو ضعيف - عن محمد بن سوقة عن علي بن أبي طلحة مولى ابن عباس عن ابن عباس مرفوعًا نحوه.\nأخرجه الخطيب في \"الفوائد الصحاح\" (ج٢ رقم ١٣ - منسوختي) . وقال:\n\"حديث غريب من حديث أبي بكر محمد بن سوقة العجلي عن علي بن أبي طلحة، تفرد بروايته عنه هكذا القاسم بن غصن. وتابعه الصباح بن محارب عن ابن سوقة. وخالفهما عبد الله بن المبارك؛ فرواه عن ابن سوقة عن علي بن أبي طلحة عن النبي - ﷺ -، ولم يذكر فيه ابن عباس. وابن سوقة كوفي ثقة عزيز الحديث، والحافظ من الرواة يجمعون حديثه\".\nقلت: فهذا اختلاف شديد على ابن سوقة.\nوقد وجدت عنه اختلافًا آخر؛ فقال عبيد بن كثير العامري: حدثنا يحيى بن محمد بن عبد الله الدارمي: حدثنا عبد الرزاق: أنبأ ابن عيينة عن محمد بن سوقة عن محمد بن المنكدر عن جابر مرفوعًا به، وفيه الزيادة.\nأخرجه الحاكم (٢/ ٤٤٨) وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: أظنه موضوعًا، وعبيد متروك، والآفة منه\".","vol":"10","page":236},{"text":"قلت: وشيخه يحيى بن محمد بن عبد الله الدارمي؛ لم أعرفه، ولم يورده السمعاني في مادة \"الدارمي\" من \"الأنساب\".\nوبالجملة؛ فهذه الزيادة لم تثبت في شيء من طرق الحديث، وليس فيها ما يشد من عضدها، مع عدم ورودها في الحديث المشار إليه. والله أعلم.\n<span data-type=\"title\" id=toc-4716>٤٧٠٠ </span>- (النخل والشجر بركة على أهله، وعلى عقبهم بعدهم إذا كانوا لله شاكرين) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (١/ ١٣٢/ ١) عن محمد بن جامع العطار: أخبرنا فضالة بن حصين: حدثني رجل من أهل المدينة - يكنى أبا عبد الله -: حدثني عبد الله بن حسن بن حسن بن علي بن أبي طالب عن أبيه عن جده الحسن بن علي ﵃ مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: جهالة أبي عبد الله المدني هذا؛ فإني لم أعرفه، ولا رأيت أحدًا ذكره.\nالثانية: فضالة بن حصين متفق على تضعيفه؛ بل اتهمه ابن عدي بوضع حديث في الطيب لينفق العطر.\nالثالثة: محمد بن جامع العطار ضعيف أيضًا. وقال ابن عبد البر:\n\"متروك الحديث\".\nقلت: وبه - وحده - أعله الهيثمي، وتبعه المناوي؛ فقصرا! قال في \"مجمع الزوائد\" (٤/ ٦٨-٦٩):\n\"رواه الطبراني في \"الكبير\"، وفيه محمد بن جامع العطار، وهو ضعيف\"!","vol":"10","page":237},{"text":"<span data-type=\"title\" id=toc-4717>٤٧٠١ </span>- (النظر إلى الكعبة عبادة) .\nضعيف\nأخرجه الديلمي (٤/ ١١٧)، عن أبي الشيخ معلقًا: حدثنا عبد الله بن محمد بن زكريا: حدثنا سعيد بن يحيى: حدثنا زافر عن أبي عثمان عن يحيى ابن سعيد عن محمد بن إبراهيم عن عائشة رفعه.\nقلت: وهذا سند ضعيف؛ زافر - وهو ابن سليمان أبو سليمان القهستاني - صدوق كثير الأوهام؛ كما في \"التقريب\".\nوسعيد بن يحيى: هو الطويل الأصبهاني؛ قال أبو حاتم:\n\"لا أعرفه\"! وعرفه أبو نعيم فقال في \"التاريخ\":\n\"يعرف بـ (سعدويه)، صدوق\".\nوذكره ابن حبان في \"الثقات\".\nوأبو عثمان؛ لم أعرفه.\nورواه الأزرقي في \"تاريخ مكة\" (٢٥٦) من قول بن خباب ومجاهد.\nوعن ابن عباس موقوفًا عليه بلفظ:\n\" ... محض الإيمان\".\nوكذلك رواه عبد الله بن أحمد في \"الزهد\" (ص ٣٦٢) من قول عبد الرحمن ابن الأسود.\nوسنده حسن.\nثم رواه الديلمي بإسناده المذكور عن عائشة بلفظ:","vol":"10","page":238},{"text":"النظر في ثلاثة أشياء عبادة: النظر في وجه الأبوين، وفي المصحف، وفي المحز! كذا!\nوبه:\n\"النظر في كتاب الله عبادة\".\n<span data-type=\"title\" id=toc-4718>٤٧٠٢ </span>- (النظر إلى علي عبادة) .\nموضوع\nروي من حديث عبد الله بن مسعود، وعمران بن حصين، وعائشة، وأبي بكر الصديق، وأبي هريرة، وأنس بن مالك، ومعاذ بن جبل، وعثمان بن عفان، وغيرهم.\n١- أما حديث ابن مسعود؛ فيرويه هارون بن حاتم قال: حدثنا يحيى بن عيسى الرملي، عن الأعمش عن إبراهيم عن علقمة عنه مرفوعًا.\nأخرجه أبو نعيم في \"الحلية\" (٥/ ٥٨) .\nقلت: وهذا إسناد رجاله ثقات رجال مسلم - على ضعف في الرملي -؛ غير هارون بن حاتم؛ فإنه متهم، سمع منه أبو زرعة وأبو حاتم، وامتنعا من الرواية عنه، سئل عنه أبو حاتم؟ فقال:\n\"أسأل الله السلامة\". قال الذهبي:\n\"ومن مناكيره ... (فساق هذا الحديث وقال:) وهذا باطل\".\nوذكر في ترجمة الرملي أن أحمد كان يثني عليه. وقال النسائي:\n\"ليس بالقوي\". وقال ابن معين:\n\"ضعيف\".","vol":"10","page":239},{"text":"ثم ساق له أحاديث أنكرت عليه، هذا أحدها، ثم قال:\n\"قلت: لعله من وضع هارون\".\nقلت: كلا؛ فقد تابعه عبد الله بن محمد بن سالم - وهو ثقة -: حدثنا يحيى بن عيسى الرملي به.\nأخرجه الحاكم (٣/ ١٤١): حدثناه ابن قانع: حدثنا صالح بن مقاتل: حدثنا محمد ابن عبيد بن عتبة عنه.\nذكره شاهدًا لحديث عمران الآتي؛ وصححهما!\nوتناقض الذهبي؛ فقال عقب حديث عمران:\n\"قلت: ذا موضوع، وشاهده صحيح\"!\nكذا قال! ولما ساق الحاكم الشاهد المشار إليه من طريق ابن قانع؛ قال الذهبي:\n\"قلت: ذا موضوع\"!\nفأقول: إن كان يعني أن في إسناده وضاعًا - كما هو ظاهر كلامه -؛ فليس بصواب؛ لأنه لا وضاع فيه.\nنعم؛ صالح بن مقاتل؛ قال الذهبي في \"الميزان\":\n\"قال الدارقطني: ليس بالقوي، من شيوخ ابن قانع\".\nوإن كان يعني أنه موضوع متنًا؛ فبينا فيه قوله المتقدم:\n\"ذا موضوع، وشاهده صحيح\"!\nوهذا ظاهر لا يخفى على أحد إن شاء الله تعالى.","vol":"10","page":240},{"text":"وبالجملة؛ فالسند إلى هذه المتابعة ضعيف أيضًا.\nوله متابع آخر؛ وهو أحمد بن بديل اليامي: أخبرنا يحيى بن عيسى به.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٦٠/ ١): حدثنا محمد بن عثمان ابن أبي شيبة: أخبرنا أحمد بن محمد اليامي ...\nقال الهيثمي في \"مجمع الزوائد\" (٩/ ١١٩):\n\"وأحمد بن بديل اليامي؛ وثقه ابن حبان وقال: مستقيم الحديث. وقال ابن أبي حاتم: فيه ضعف، وبقية رجاله رجال (الصحيح) \".\nوأقول: محمد بن أبي شيبة ليس من رجال \"الصحيح\"، ثم هو متكلم فيه، لكن الراجح أنه ثقة؛ كما بينته في مقدمة رسالة \"المسائل\"، يسر الله نشرها.\nقلت: وبالجملة؛ فعلة هذه الطريق يحيى بن عيسى، فقد أورده العقيلي في \"الضعفاء\" (٤٦٥) - وروى تضعيفه عن ابن معين -. وابن عدي في \"الكامل\" (٤٢١/ ١) . وقال:\n\"وعامة رواياته مما لا يتابع عليه\".\nثم روى تضعيفه عن ابن معين أيضًا؛ من طريق الحافظ الدارمي عثمان بن سعيد قال:\n\"قلت: ليحيى بن معين: فيحيى بن عيسى الرملي؛ ما تعرفه؟ قال: نعم، ما هو بشيء. قال عثمان: هو كما قال يحيى: هو ضعيف\" (١) .\n_________\n(١) قلت: هذا كالنص من الإمام الدارمي على أن قول ابن معين في الرواي: \" ما هو بشيء \" ومثله: \" ليس بشيء \" معناه عنده أنه ضعيف، فلا تغتر بما ذكره أبو الحسنات في \" الرفع والتكميل \" (ص ٩٩ - ١٠٠) بما يخالف هذا؛ فإنه من تكلفات المتأخرين وآرائهم.","vol":"10","page":241},{"text":"وضعفه جماعة آخرون. وأما العجلي فقال:\n\"ثقة، وكان فيه تشيع\"!\nوذكره ابن حبان في \"الثقات\"! وقال مسلمة:\n\"لا بأس به، وفيه ضعف\". وقال أحمد:\n\"ما أقرب حديثه\". ولخص هذه الكلمات الحافظ ابن حجر في \"التقريب\" على عادته فيه، فقال:\n\"صدوق يخطىء، ورمي بالتشيع\". وقال الذهبي في \"الضعفاء\":\n\"صدوق يهم. ضعفه ابن معين. وقال النسائي: ليس بالقوي\".\nقلت: فمثله لا يحتج به، لا سيما فيما يؤيد تشيعه.\nنعم؛ ذكر السيوطي له متابعين اثنين في \"اللآلىء\" (١/ ٣٤٣):\nالأول: منصور بن أبي الأسود عن الأعمش به.\nأخرجه الشيرازي في \"الألقاب\" من طريق أحمد بن الحجاج بن الصلت: حدثنا محمد بن مبارك عنه.\nقلت: وأخرجه ابن عساكر أيضًا (١٢/ ١٥١/ ٢) .\nوسكت عليه السيوطي! وليس بجيد؛ فإن ابن الصلت هذا اتهمه الذهبي بوضع حديث بإسناد \"الصحاح\"؛ فلا قيمة لهذه المتابعة.\nوالآخر: عاصم بن عمر البجلي عن الأعمش به.\nأخرجه أبو نعيم في \"فضائل الصحابة\": حدثنا محمد بن الحسين بن أبي","vol":"10","page":242},{"text":"الحسين: حدثنا أحمد بن جعفر بن أصرم: حدثنا علي بن المثنى: حدثنا عاصم بن عمر البجلي ...\nقلت: سكت عليه السيوطي أيضًا! وهو إسناد مظلم، لم أعرف أحدًا منه؛ البجلي فمن دونه؛ غير علي بن المثنى:\nفإن كان الطهوي؛ فقد ذكره ابن حبان في \"الثقات\"، وأشار ابن عدي إلى ضعفه.\nوإن كان الموصلي والد أبي يعلى الحافظ؛ فهو مجهول.\nوذكر الحاكم متابعًا للأعمش فقال: حدثنا أبو بكر محمد بن أحمد بن يحيى القاري: حدثنا المسيب بن زهير الضبي: حدثنا عاصم بن علي: حدثنا المسعودي عن عمرو بن مرة عن إبراهيم يه.\nقلت: سكت عليه هو والذهبي! وفيه علل:\nالأولى: اختلاط المسعودي، واسمه عبد الرحمن بن عبد الله.\nالثانية: عاصم بن علي؛ وإن كان من رجال البخاري؛ فقد تكلم فيه بعضهم، فضعفه ابن معين والنسائي وغيرهما. وقال الحافظ في \"التقريب\":\n\"صدوق ربما وهم\".\nالثالثة: المسيب بن زهير الضبي: هو المسيب بن زهير بن مسلم أبو مسلم التاجر، ترجمه الخطيب (١٣/ ١٤١)، وذكر أن وفاته سنة خمس وثمانين ومئتين، ولم يحك فيه جرحًا ولا تعديلًا.\nثم وجدت له متابعًا ثالثًا عن الأعمش، فقال: حماد بن المبارك: أخبرنا أبو نعيم: أخبرنا الثوري عن الأعمش به.","vol":"10","page":243},{"text":"أخرجه أبو القاسم إسماعيل الحلبي في \"حديثه\" (١١٣/ ٢)، وعنه ابن عساكر (١٢/ ١٥٢/ ١) .\nوحماد هذا مجهول لا يعرف.\n٢- وأما حديث عمران؛ فله عنه طريقان:\nالأولى: عن إبراهيم بن إسحاق الجعفي: حدثنا عبد الله بن عبد ربه العجلي: حدثنا شعبة عن قتادة عن حميد بن عبد الرحمن عن أبي سعيد الخدري عنه به.\nأخرجه الحاكم، وابن منده في \"المعرفة\" (٢/ ٨٣/ ٢)، وأبو بكر بن خلاد في \"الثاني من حديثه\" (١١٤/ ٢)، وأبو بكر الشافعي في \"حديثه\" (٤/ ١) . وقال الحاكم:\n\"صحيح الإسناد، وشواهده عن عبد الله بن مسعود صحيحة\"!\nكذا قال! ورده الذهبي في الشطر الأول من كلامه، فقال:\n\"قلت: ذا موضوع، وشاهده صحيح\"!\nوأقول: لا صحة لهذا ولا لذاك.\nوأما هذا؛ فلجهالة عبد الله بن عبد ربه العجلي؛ فإني لم أجد من ذكره.\nومثله إبراهيم بن إسحاق الجعفي.\nوأعله ابن الجوزي بأنه من رواية محمد بن يونس عنه: عند ابن مردويه، ومحمد بن يونس: هو الكديمي كذبوه.\nفأقول: وعنه أخرجه من ذكرنا؛ غير الحاكم؛ فإنه رواه عن علي بن عبد العزيز بن معاوية عن إبراهيم بن إسحاق به.","vol":"10","page":244},{"text":"وعلي هذا لم أعرفه أيضًا.\nوالطريق الأخرى: عن عمران بن خالد بن طليق أبي نجيد الضرير عن أبيه عن جده قال:\nرأيت عمران بن حصين يحد النظر إلى علي بن أبي طالب، فقيل له؟! فقال: سمعت رسول الله - ﷺ - ... فذكره.\nأخرجه ابن السماك في \"الفوائد المنتقاة\" (٢/ ٤/ ٢)، وأبو بكر الأبهري في \"جزء من الفوائد\" (١٤٤/ ١-٢)، وابن منده أيضًا في \"المعرفة\"، والسلفي في \"الطيوريات\" (١١٦/ ٢) .\nوهذه الطريق علقها ابن الجوزي (١/ ٣٦٣)، وقال:\n\"وخالد بن طليق ضعفوه\".\nوخرجه السيوطي في \"اللآلىء\" (١/ ٣٤٥) من رواية الطبراني فقط.\nقلت: وبه أعله الهيثمي أيضًا (٩/ ١١٩) !\nوإعلاله بابنه عمران أولى؛ لأنه أشد من أبيه ضعفًا، حتى قال أحمد:\n\"متروك الحديث\".\nوذكر له الذهبي هذا الحديث، وقال:\n\"وهذا باطل في نقدي\". وتعقبه الحافظ بقوله:\n\"وقال العلائي: الحكم عليه بالبطلان فيه بعد، ولكنه كما قال الخطيب: غريب\".","vol":"10","page":245},{"text":"٣- وأما حديث عائشة؛ فيرويه عبادة بن صهيب قال: حدثنا هشام بن عروة عن أبيه عنها.\nأخرجه أبو نعيم في \"الحلية\" (٢/ ١٨٢-١٨٣) . وقال:\n\"غريب من حديث هشام بن عروة، ولم نكتبه إلا من حديث عبادة\".\nقلت: وهو كذاب هالك؛ كما قال الذهبي في \"الضعفاء\".\nلكن روي من غير طريقه، فقال الدينوري في \"المجالسة\" (٢٧/ ٧/ ١) - وعنه ابن عساكر (١٢/ ١٥١/ ٢) -: حدثنا علي بن سعيد قال: حدثنا محمد بن عبد الله القاضي قال: حدثنا أبو أسامة عن هشام به.\nومحمد بن عبد الله القاضي لم أعرفه.\nومن طبقته: محمد بن عبد الله بن نمير الهمذاني الخارفي الثقة الثبت، وأستبعد جدًا أن يكون هو هذا، وإن كانوا ذكروه في الرواة عن أبي أسامة؛ لأنهم لم يصفوه بـ \"القاضي\".\nوعلي بن سعيد: هو الرازي؛ قال الدارقطني:\n\"ليس بذاك، تفرد بأشياء\".\nولا أستبعد أن تكون الآفة من الدينوري نفسه؛ وهو أحمد بن مروان أبو بكر القاضي المالكي؛ فإنه كان متهمًا عند الدارقطني بوضع الحديث.\nوروى أبو القاسم الحلبي في \"حديثه\" (١١٣/ ٢) - وعنه ابن عساكر (١٢/ ١٥١/ ٢) -: أخبرنا أبو علي الحسين بن عبد الغفار بن عمرو الأزدي: أخبرنا دحيم: أخبرنا شعيب بن إسحاق عن هشام بن عروة به.","vol":"10","page":246},{"text":"وهذا إسناد رجاله كلهم ثقات؛ غير الحسين هذا؛ قال الدارقطني:\n\"متروك\". وقال ابن عدي:\n\"روى عن جماعة لم يحتمل سنه لقاءهم، وله مناكير\".\nقلت: فهو آفة هذه الطريق.\n٤- وأما حديث أبي بكر الصديق؛ فيرويه القاضي محمد بن عبد الله الجعفي قال: حدثني أبو الحسين محمد بن أحمد بن مخزوم - وحدي - قال: حدثني محمد بن الحسن الرقي - وحدي - قال: حدثني مؤمل بن إهاب - وحدي - قال: حدثني عبد الرزاق - وحدي - قال: حدثني معمر - وحدي - قال: حدثني الزهري - وحدي - عن عروة عن عائشة عنه.\nأخرجه ابن النجار في \"ذيل التاريخ\" (١٠/ ١٢٧/ ١)، وابن الجوزي في \"الموضوعات\" (١/ ٣٥٨)، وابن حجر في \"المسلسلات\" (١٠٨/ ٢)، وقال ابن الجوزي:\n\"موضوع، سرقه أحد الكوفيين الغلاة، والله أعلم هل هو الجعفي أو شيخه؟! \".\nقلت: الجعفي هذا؛ أظنه محمد بن عبد الله بن الحسين أبا عبد الله الجعفي القاضي الكوفي المعروف بابن الهرواني، ترجمه الخطيب ترجمة جيدة؛ وقال (٥/ ٤٧٢):\n\"وكان ثقةً فاضلًا جليلًا، يقرىء القرآن، ويفتي في الفقه على مذهب أبي حنيفة، توفي سنة (٤٠٢) وله خمس وتسعون سنة\".\nفهو بريء العهدة من هذا الحديث، فالحمل فيه على شيخه أبي الحسين محمد بن أحمد بن مخزوم؛ فإنه مترجم في \"الميزان\" بما يدينه، فقال:","vol":"10","page":247},{"text":"\"قال حمزة السهمي: سألت أبا محمد بن غلام الزهري عنه؟ فقال: ضعيف. وسألت أبا الحسن التمار عنه؟ فقال: كان يكذب، مات بعد الثلاثين والثلاث مئة\".\nفهو آفة هذه الطريق. والموفق الله.\nوقد ذكر له ابن الجوزي طريقًا أخرى عن الزهري به.\nوفيها الحسن بن علي بن زكريا العدوي؛ وهو كذاب وضاع.\nوقد ركب هذا الكذاب عدة أسانيد لهذا الحديث؛ كما يأتي.\n٥- وأما حديث أبي هريرة؛ فيرويه الحسن بن علي العدوي المذكور - بثلاثة أسانيد له افتعلها - عن الأعمش عن أبي صالح عنه.\nأخرجها ابن عدي (٩٢/ ٢) - مع إسناد رابع له عن أنس -؛ ثم قال:\n\"وهذه الأحاديث بهذه الأسانيد باطلة، والحسن بن علي يضع الحديث\".\nوله طريق أخرى عن أبي هريرة: عند ابن عساكر (١٢/ ١٥١/ ٢) .\n٦- وأما حديث أنس؛ فيرويه مطر بن أبي مطر عنه.\nأخرجه ابن عدي (٣٣٥/ ١) . وقال:\n\"مطر هذا؛ إلى الضعف أقرب منه إلى الصدق\".\nقلت: وهو مطر بن ميمون؛ قال الحاكم وأبو نعيم:\n\"روى عن أنس الموضوعات\". وقال ابن الجوزي (١/ ٣٦٢):\n\"قال ابن حبان: يروي الموضوعات عن الأثبات؛ لا تحل الرواية عنه\".\nوذكر له طريقين آخرين عن أنس، في أحدهما: العدوي الكذاب كما تقدم.","vol":"10","page":248},{"text":"وفي الآخر: محمد بن القاسم الأسدي؛ قال الدارقطني:\n\"يكذب\". وقال أحمد:\n\"أحاديثه موضوعة\".\n٧- وأما حديث معاذ؛ فيرويه محمد بن إسماعيل بن موسى الرازي قال: نبأنا محمد بن أيوب قال: نبأنا هوذة بن خليفة قال: نبأنا ابن جريج عن أبي صالح عن أبي هريرة قال:\nرأيت معاذ بن جبل يديم النظر إلى علي بن أبي طالب، فقلت: ما لك تديم النظر إلى علي كأنك لم تره؟! فقال: سمعت رسول الله - ﷺ -: فذكره.\nأخرجه الخطيب (٢/ ٥١)، وعنه ابن الجوزي (١/ ٣٥٩) . وقال:\n\"محمد بن أيوب؛ لا يعرف أنه سمع من هوذة ولا روى عنه. قال ابن حبان: يروي الموضوع، لا يحل الاحتجاج به\". وفي \"الميزان\":\n\"قال أبو حاتم: كذاب\".\nوأما الخطيب؛ فأعله بالراوي عنه، فقال:\n\"وهذا الحديث بهذا الإسناد باطل، لا أعلم جاء به إلا محمد بن إسماعيل الرازي، وكان غير ثقة، على أنا لا نعلم أن محمد بن أيوب روى عن هوذة بن خليفة شيئًا قط، ولا سمع منه\".\nوتبعه الذهبي؛ فقال في ترجمة ابن إسماعيل هذا:\n\"المتهم بوضعه: الرازي\".","vol":"10","page":249},{"text":"وقد وجدت له طريقًا أخرى عن أبي صالح عن معاذ به.\nأخرجه أبو بكر بن خلاد في \"الثاني من حديثه\" (١١٤/ ٢): أخبرنا محمد بن يونس: أخبرنا عبد الحميد بن يحيى: أخبرنا سوار بن مصعب عن الكلبي عنه.\nوالكلبي: اسمه محمد بن السائب بن بشر، متهم بالكذب.\nوسوار بن مصعب متروك.\nومحمد بن يونس هو الكديمي الوضاع المتقدم.\n٨- وأما حديث عثمان؛ فيرويه محمد بن غسان الأنصاري عن يونس مولى الرشيد عن المأمون: سمعت الرشيد يقول: سمعت المهدي يقول: سمعت المنصور يقول: سمعت أبي يقول: سمعت جدي يقول: سمعت ابن عباس يقول عن عثمان مرفوعًا به.\nأخرجه أبو الحسين الأبنوسي في \"الفوائد\" (٢٣/ ١)، وعنه ابن عساكر (١٢/ ١٥١/ ٢)، وابن الجوزي (١/ ٣٥٨)، وأعله بقوله (١/ ٣٦٢):\n\"رواته مجاهيل\".\nوهم من دون جد المنصور.\n٩- وفي الباب: عند ابن الجوزي عن جابر؛ وفيه العدوي الكذاب المتقدم.\n١٠- وثوبان؛ وفيه يحيى بن سلمة بن كهيل؛ وهو متروك؛ كما قال النسائي والدارقطني.\nوجملة القول؛ أن الحديث - مع هذه الطرق الكثيرة - لم تطمئن النفس لصحته؛ لأن أكثرها من رواية الكذابين والوضاعين، وسائرها من رواية المتروكين","vol":"10","page":250},{"text":"والمجهولين الذين لا يبعد أن يكونوا ممن يسرقون الحديث، ويركبون له الأسانيد الصحيحة. ولذلك فما أبعد ابن الجوزي عن الصواب حين حكم عليه بالوضع. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-4719>٤٧٠٣ </span>- (النميمة والشتيمة والحمية في النار، ولا يجتمعن في صدر مؤمن) (١) .\nضعيف\nرواه الطبراني في \"الكبير\" (٣/ ٢٠٨-٢٠٩)، وأبو أمية الطرسوسي في \"مسند ابن عمر\" (٢٠٢/ ١) عن محمد بن يزيد بن سنان قال: حدثنا يزيد قال: قال عطاء: أخبرني عبد الله بن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ محمد بن يزيد بن سنان، وأبوه يزيد؛ ضعيفان، والأب أشد ضعفًا من الابن.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" سيأتي بأوسع مما هنا، برقم (٦٦٦٦) \" (الناشر) .","vol":"10","page":251},{"text":"<span data-type=\"title\" id=toc-4720>٤٧٠٤ </span>- (النية الحسنة تدخل صاحبها الجنة، والخلق الحسن يدخل صاحبه الجنة، والجوار الحسن يدخل صاحبه الجنة. فقال رجل: وإن كان رجل سوء؟ قال: نعم؛ على رغم أنفك) .\nموضوع\nأخرجه الديلمي (٤/ ١١٢-١١٣) عن محمد بن عبد الرحيم بن حبيب: حدثنا أبي: حدثنا إسماعيل بن يحيى عن ابن جريج عن أبي الزبير عن جابر مرفوعًا به.\nقلت: وهذا موضوع؛ إسماعيل بن يحيى: هو أبو يحيى التيمي؛ كذاب وضاع؛ كما تقدم مرارًا.","vol":"10","page":251},{"text":"ومحمد بن عبد الرحيم بن حبيب؛ لم أجد من ترجمه.\nوأما أبوه عبد الرحيم؛ فالظاهر أنه ابن حبيب الفاريابي. وبه حزم المناوي؛ قال ابن حبان:\n\"لعله وضع أكثر من خمس مئة حديث على رسول الله - ﷺ -\". وقال أبو نعيم:\n\"روى عن ابن عيينة وبقية: الموضوعات\".\nقلت: فهو الذي اختلق هذا الحديث، أو شيخه.\nومثله في البطلان: ما أخرجه الخطيب (١٢/ ٤٤٨) من طريق القاسم بن نصر الطباخ: حدثنا سليمان بن محمد بن الفضل: أخبرنا أبو معمر: حدثنا إسماعيل عن قرة عن عطاء عن ابن عباس مرفوعًا؛ بلفظ:\n\"النية الصادقة معلقة بالعرش، فإذا صدق العبد نيته؛ تحرك العرش؛ فيغفر له\".\nأورده في ترجمة القاسم هذا، ولم يذكر فيه جرحًا ولا تعديلًا. وقال الذهبي في \"الميزان\":\n\"لا يعرف، أتى بخبر باطل عجيب\". ثم ساق هذا الحديث.\nوأقره الحافظ في \"اللسان\".\nقلت: وإسماعيل الذي رواه عن قرة؛ لا أستبعد أن يكون هو ابن يحيى التيمي الكذاب؛ الذي في إسناد الحديث الذي قبله. والله أعلم.\n<span data-type=\"title\" id=toc-4721>٤٧٠٥ </span>- (نهى أن يصافح المشركون، أو ينكوا، أو يرحب بهم) .\nموضوع\nأخرجه أبو نعيم (٩/ ٢٣٦) عن بقية: حدثني محمد القشيري عن أبي الزبير عن جابر مرفوعًا. وقال:","vol":"10","page":252},{"text":"\"غريب من حديث أبي الزبير، تفرد به بقية عن القشيري\".\nقلت: وهو ابن عبد الرحمن القشيري الكوفي؛ قال الذهبي:\n\"وفيه جهالة، وهو متهم، ليس بثقة؛ قال ابن عدي: منكر الحديث. وقال أبو الفتح الأزدي: كذاب متروك الحديث\".\n<span data-type=\"title\" id=toc-4722>٤٧٠٦ </span>- (نهى أن تكسر سكة المسلمين الجائزة بينهم؛ إلا من بأس) .\nضعيف\nأخرجه أبو داود (٣٤٤٩)، وابن ماجه (٢٢٦٣)، والحاكم (٢/ ٣١)، وأحمد (٣/ ٤١٩)، وابن عدي (٣٥٥/ ١-٢) عن معتمر بن سليمان قال: سمعت محمد بن فضاء يحدث، عن أبيه، عن علقمة بن عبد الله عن أبيه مرفوعًا:\nوأخرجه الكشي في \"جزء الأنصاري\" (ق ٨/ ١)، ومن طريقه الحاكم أيضًا، والبيهقي (٦/ ٣٣) عن محمد بن عبد الله الأنصاري: حدثنا محمد بن فضاء به، وزاد: أن يكسر درهمًا فيجعل فضة، أو يكسر الدينار فيجعل ذهبًا.\nوسكت الحاكم عن إسناده، وكذا الذهبي!\nوأما الحافظ السخاوي؛ فقد ذكر في \"الفتاوى الحديثية\" (١/ ٢) أن الحاكم صححه، ولذلك فقد تعقبه بقوله:\n\"وسكت عليه أبو داود، فهو عنده صالح للاحتجاج، وهو عجيب منهما؛ لأن مداره على محمد بن فضاء ... \".\nقلت: وهو متفق على ضعفه. ولذلك قال الحافظ في \"التقريب\":\n\"ضعيف\".\nوأبوه فضاء - وهو ابن خالد الجهضمي البصري - مجهول.","vol":"10","page":253},{"text":"<span data-type=\"title\" id=toc-4723>٤٧٠٧ </span>- (نهى أن يتخلى رجل تحت شجرة مثمرة، ونهى أن يتخلى الرجل على ضفة نهر جار) .\nضعيف جدًا\nرواه العقيلي في \"الضعفاء\" (٣٥٥)، وأبو نعيم في \"الحلية\" (٤/ ٩٣)، عن الفرات بن السائب عن ميمون بن مهران عن ابن عمر مرفوعًا. وقال العقيلي:\n\"الفرات بن السائب؛ قال البخاري: تركوه، منكر الحديث. وقال أحمد: هو قريب من محمد بن زياد الطحان في ميمون؛ يتهم بما يتهم به ذاك. وقال ابن معين: ليس بشيء\". ثم قال:\n\"فيه رواية من غير هذا الوجه يقارب هذه الرواية\".\nقلت: وقال البخاري في \"التاريخ الصغير\" (١٨٥):\n\"سكتوا عنه\"، وهذا كناية عن شدة ضعفه. وقال النسائي في \"الضعفاء\" (٢٥):\n\"متروك الحديث\".\nومن طريقه: رواه ابن عدي (٢٦٤/ ٢) . وقال:\n\"وعامة أحاديثه - خاصة عن ميمون بن مهران - مناكير\".\nأقول: ولعل الرواية التي تقارب هذا الحديث - كما أشار العقيلي - إنما هي حديث ابن عباس مرفوعًا بلفظ:\n\"اتقوا الملاعن الثلاثة: أن يقعد أحدكم في ظل يستظل به، أو في طريق، أو في نقع ماء\".\nوهو حديث حسن، مخرج في \"الإرواء\" (٦٢) .","vol":"10","page":254},{"text":"ثم روى ابن عدي (٢٤١/ ١) عن فهر بن بشر: حدثنا عمر بن موسى عن عمرو بن شعيب عن أبيه عن جده مرفوعًا بالشطر الأول منه. وقال:\n\"عمر بن موسى الوجيهي يضع الحديث\".\n<span data-type=\"title\" id=toc-4724>٤٧٠٨ </span>- (نهى أن يستوفز الرجل في صلاته) .\nضعيف\nأخرجه الحاكم (١/ ٢٧١) عن سعيد بن أبي عروبة عن قتادة عن الحسن عن سمرة بن جندب مرفوعًا. وقال:\n\"صحيح على شرط البخاري\"! ووافقه الذهبي!\nوأقول: كلا؛ فإن البخاري لم يرو عن الحسن عن سمرة معنعنًا؛ لأنه مدلس، فما لم يصرح بالتحديث؛ فليس بحجة.\nورواه سعيد بن بشير عن قتادة بلفظ:\nأمرنا رسول الله - ﷺ - أن نعتدل في الجلوس، وأن لا نستوفز.\nأخرجه أحمد (٥/ ١٠) .\nوسعيد بن بشير فيه كلام؛ كما قال الهيثمي (٢/ ٨٦)، وقال:\n\"رواه البزار، والطبراني في \"الأوسط\" من طريقه\"!\nففاته أنه في \"المسند\"!","vol":"10","page":255},{"text":"<span data-type=\"title\" id=toc-4725>٤٧٠٩ </span>- (نهى أن يسمى كلب وكليب) .\nضعيف\nرواه العقيلي في \"الضعفاء\" (٢٩٩)، والطبراني (١/ ٥٨/ ١) عن علي ابن غراب عن صالح بن حيان عن ابن بريدة عن أبيه مرفوعًا. وقال العقيلي:","vol":"10","page":255},{"text":"\"لا يتابع عليه، ولا يعرف إلا به\".\nيعني: علي بن غراب. [وكان قد قال:] \"حدثنا عبد الله بن أحمد قال: سألت أبي عن علي بن غراب المحاربي؟ قال: ليس لي به خبرة، سمعت منه مجلسًا واحدًا، كان يدلس، ما أراه إلا صدوقًا\". وفي \"التقريب\":\n\"صدوق يدلس، أفرط ابن حبان في تضعيفه\".\nقلت: وبقية رجال الإسناد ثقات؛ فلولا تدليس علي بن غراب؛ لقلت بصحته.\n<span data-type=\"title\" id=toc-4726>٤٧١٠ </span>- (نهى أن يشار إلى المطر) .\nضعيف\nأخرجه البيهقي (٣/ ٣٦٣) عن الكديمي: حدثنا أبو عاصم النبيل: حدثنا عبد الله بن عبد الرحمن - يعني: ابن أبي خسين - قال - يعني: أبا عاصم -: وأفادنيه ابن جريج عن عطاء عن ابن عباس مرفوعًا. وقال:\n\"وقد روي من وجه آخر ضعيف\".\nقلت: والكديمي: اسمه محمد بن يونس بن موسى، وكان يضع الحديث؛ كما قال ابن حبان وغيره.\nوقد خالفه محمد بن بشار؛ فقال: حدثني أبو عاصم عن ابن جريج عن ابن أبي حسين: أن النبي - ﷺ - ... فذكره.\nأخرجه البيهقي أيضًا. وقال:\n\"هذا هو المحفوظ مرسلًا\".\nقلت: ورجاله ثقات. فعلة الحديث الإرسال.","vol":"10","page":256},{"text":"<span data-type=\"title\" id=toc-4727>٤٧١١ </span>- (نهى أن يضحى ليلًا) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٣/ ١٢٢/ ٢) عن سليمان بن سلمة الخبائزي: أخبرنا بقية بن الوليد: حدثني أبو محمد عن ابن جريج عن عطاء عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته الخبائزي هذا؛ فإنه كان يكذب؛ كما قال ابن الجنيد.\nوذكر له الذهبي أحاديث أنكرت عليه؛ وقال:\n\"إنها من بلاياه\"! وقال في أحدها:\n\"هذا موضوع\".\nوأبو محمد لم أعرفه، والظاهر أنه من شيوخ بقية المجهولين.","vol":"10","page":257},{"text":"<span data-type=\"title\" id=toc-4728>٤٧١٢ </span>- (كان ينهانا أن نعجم النوى طبخًا) .\nضعيف\nأخرجه أبو داود (٢/ ١٣٢)، وأحمد (٦/ ٢٩٢) عن ثابت بن عمارة: حدثتني ريطة عن كبشة بنت أبي مريم قالت:\n\"سألت أم سلمة: ما كان النبي - ﷺ - ينهى عنه؟ قالت ... فذكره.\nقلت: وهذا إسناد ضعيف؛ كبشة وريطة - وهي بنت حريث - لا تعرفان.\nوثابت بن عمارة صدوق فيه لين.","vol":"10","page":257},{"text":"<span data-type=\"title\" id=toc-4729>٤٧١٣ </span>- (نهى أن يقال للمسلم: صرورة) .\nضعيف\nأخرجه الدارقطني (ص ٢٨٦)، والبيهقي (٥/ ١٦٤-١٦٥) عن عمر","vol":"10","page":257},{"text":"ابن قيس عن عمرو بن دينار عن عكرمة عن ابن عباس مرفوعًا. وقال البيهقي:\n\"عمر بن قيس ليس بالقوي\".\nقلت: وهو المعروف بـ (سندل)، وهو متروك؛ كما في \"التقريب\".\nثم أخرج البيهقي، وأبو داود أيضًا (١/ ٢٧٣)، وأحمد (١/ ٣١٢) عن عمر بن عطاء عن عكرمة ... بلفظ:\n\"لا صرورة في الإسلام\".\nوعمر بن عطاء - وهو ابن وراز - ضعيف؛ كما قال الحافظ.\nوأخرج الدارقطني، والبيهقي من طريق معاوية بن هشام: حدثنا سفيان عن ابن جريج عن عطاء عن ابن عباس - أراه رفعه - قال:\n\"لا يقولن أحدكم: إني صرورة\". وقال البيهقي:\n\"قال سليمان بن أحمد (يعني: الطبراني): لم يرفعه عن سفيان إلا معاوية\".\nقلت: وهو صدوق له أوهام؛ كما في \"التقريب\". وهو - مع شكه في رفعه، كما يفيده قوله: \"أراه رفعه\"؛ فيبدو من صنيع البيهقي أنه - قد خولف في رفعه؛ فقد قال البيهقي:\n\"ورواه ابن جريج عن عمرو عن عكرمة من قوله، ونفى أن يكون ذلك عن ابن عباس أن عن النبي - ﷺ -. (قال:) وقد رواه سفيان بن عيينة عن عمرو عن عكرمة عن النبي - ﷺ - مرسلًا. فالله أعلم\".\n<span data-type=\"title\" id=toc-4730>٤٧١٤ </span>- (نهى أن يكون الإمام مؤذنًا) .\nضعيف\nأخرجه الغطريف في \"جزئه\" (٦١/ ١)، وابن عدي (١٤/ ٢)، وعنه","vol":"10","page":258},{"text":"البيهقي في \"السنن\" (١/ ٤٣٣) عن إسماعيل بن عمرو البجلي: حدثنا جعفر بن زياد عن محمد بن سوقة عن محمد بن المنكدر عن جابر بن عبد الله مرفوعًا. وقال البيهقي:\n\"إسناده ضعيف بمرة؛ إسماعيل بن عمرو بن نجيح أبي إسحاق الكوفي حدث بأحاديث لم يتابع عليها، وجعفر بن زياد ضعيف\". وقال ابن عدي:\n\"إسماعيل لا يتابعه عليه أحد، وهو ضعيف\"!\nكذا قال! وقد وجدت له متابعًا؛ فقال أبو محمد الخلدي في \"جزء من فوائده\" (٤٩/ ١): أخبرنا القاسم (يعني: ابن محمد الدلال): حدثنا أبو عبد الله عن محمد بن سوقة به.\nوالقاسم هذا؛ ضعفه الدارقطني.\nوذكره ابن حبان في \"الثقات\".\nوأخرج له الحاكم في \"المستدرك\"؛ كما قال الحافظ في \"اللسان\".\nقلت: فهذه متابعة لا بأس بها لإسماعيل.\nوأبو عبد الله: كنية جعفر بن زياد الذي في الإسناد الأول.\nوإطلاق البيهقي الضعف عليه فيه نظر عندي؛ فإني لم أره لأحد من أئمة الجرح والتعديل قبله! بل قال فيه أحمد، وأبو حاتم:\n\"صالح الحديث\". وقال أبو زرعة، وأبو داود:\n\"صدوق\".","vol":"10","page":259},{"text":"ووثقه ابن معين في رواية جماعة عنه، وكذا الفسوي، وعثمان بن أبي شيبة، والعجلي.\nوأما في التجريح؛ فلم أجد ما يمكن إدخاله فيه إلا روايتين:\nالأولى: قول عثمان الدارمي: سئل يحيى عنه؟ فقال بيده؛ لم يثبته، ولم يضعفه.\nوهذا؛ الجواب عنه واضح، وهو أنه ليس جرحًا ولا توثيقًا، وإنما هو التوقف، فيقدم عليه رواية الجماعة المتقدمة عنه الصريحة في التوثيق.\nوالأخرى: إيراد ابن حبان إياه في \"الضعفاء\"، وقوله فيه:\n\"كثير الرواية عن الضعفاء، وإذا روى عن الثقات تفرد عنهم بأشياء، في القلب منها بشيء\".\nقلت: وهذا جرح مبهم؛ فإنه بعد ثبوت العدالة، فلا يضر مجرد التفرد، وإنما يضر المخالفة لمن هو أوثق، فمن من الثقات لم يتفرد ببعض الأحاديث؟!\nوأما إكثاره من الرواية عن الضعفاء فلا لوم عليه في ذلك؛ فإنه (لا تزر وازرة وزر أخرى)، وليس هو متفردًا بالرواية عنهم، كما لا يخفى على أولي النهى.\nنعم؛ قد قال غير واحد من الأئمة بأنه كان يتشبع، وهذا ليس جرحًا في الرواية، كما هو مقرر في علم مصطلح الحديث؛ لأن العبرة فيها إنما هو الضبط والصدق، وهذا قد ثبت لجعفر بما سبق من شهادة العلماء فيه.\nولذلك؛ فإني أرى - بعد ثبوت تلك المتابعة لإسماعيل - أن الحديث حسن. والله تعالى أعلم.","vol":"10","page":260},{"text":"ثم تبينت أن المتابعة غير ثابتة، والسبب أنه سقط من قلمي - في المسودة التي فيها هذا الإسناد - الرجل الذي بين القاسم الدلال وأبي عبد الله، وهو آفة هذه الطريق! والصواب هكذا: أخبرنا القاسم: حدثنا إبراهيم الضبي: حدثنا أبو عبد الله ...\nوإبراهيم هذا: هو ابن محمد بن ميمون، كما في حديث آخر ساقه عن القاسم عنه (ق ٤٦/ ٢) .\nوابن ميمون هذا؛ قال الذهبي:\n\"من أجلاد الشيعة، لا أعرفه، روى حديثًا موضوعًا\".\nثم ساق حديثًا في فضل علي وأنه سيد المسلمين، وقائد الغر المحجلين، وخاتم الوصيين.\nفهو متهم. وقال الحافظ العراقي:\n\"ليس بثقة\".\nقلت: فمثله لا يستشهد به ولا كرامة! فيبقى الحديث على الضعف. والله تعالى أعلم.\n<span data-type=\"title\" id=toc-4731>٤٧١٥ </span>- (نهى أن ينفخ في الطعام والشراب والثمرة) .\nضعيف بهذا التمام\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٣٥/ ٢) عن محمد بن جابر عن سماك بن حرب عن عكرمة عن ابن عباس قال ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ محمد بن جابر هذا - وهو الحنفي اليمامي -؛ قال الحافظ:","vol":"10","page":261},{"text":"\"صدوق، ذهبت كتبه، فساء حفظه، وخلط كثيرًا، وعمي، فصار يلقن، ورجحه أبو حاتم على ابن لهيعة\".\nقلت: ومما يدل على سوء حفظه: زيادته في هذا الحديث قوله:\nو\"الثمرة\".\nفقد رواه عبد الكريم الجزرى عن عكرمة به؛ دونها.\nأخرجه أحمد (١/ ٣٠٩،٣٥٧) .\nقلت: وإسناده صحيح.\n<span data-type=\"title\" id=toc-4732>٤٧١٦ </span>- (نهى عن أكل الرخمة) .\nضعيف جدًا\nأخرجه ابن عدي (١٢١/ ٢)، وعنه البيهقي (٩/ ٣١٧) عن وارث بن الفضل: حدثنا خلف بن أيوب: حدثنا خارجة بن مصعب عن عبد المجيد بن سهيل عن عكرمة عن ابن عباس مرفوعًا. وقال البيهقي:\n\"لم أكتبه إلا بهذا الإسناد، وليس بالقوي\".\nقلت: بل هو ضعيف جدًا؛ فإن خارجة هذا - وهو أبو الحجاج السرخسي -؛ قال الحافظ:\n\"متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه\".\nوخلف بن أيوب؛ ضعفه ابن معين.\nووارث بن الفضل؛ لم أجد من ترجمه.","vol":"10","page":262},{"text":"<span data-type=\"title\" id=toc-4733>٤٧١٧ </span>- (نهى عن الذبيحة أن تفرس قبل أن تموت) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١٢/ ٢٤٨/ ١٣٠١٣)، والبيهقي","vol":"10","page":262},{"text":"(٩/ ٢٨٠)، والضياء المقدسي في \"المختارة\" (٦٢/ ٢٧٣/ ٢) عن شهر بن حوشب عن ابن عباس مرفوعًا. وقال البيهقي:\n\"هذا إسناد ضعيف\".\nقلت: لسوء حفظ شهر بن حوشب.\n(تفرس): تدق عنقها.\n<span data-type=\"title\" id=toc-4734>٤٧١٨ </span>- (نهى عن السواك بعود الريحان والرمان؛ وقال: إنه يحرك عرق الجذام) .\nضعيف\nرواه أبو نعيم في \"الطب النبوي\" (١/ ٢ - نسخة الشيخ السفرجلاني) عن الحكم بن موسى: حدثنا عيسى بن يونس: حدثنا أبو بكر بن أبي مريم عن ضمرة ابن حبيب قال ... فذكره.\nوكذا رواه الحارث بن أبي أسامة في \"مسنده\" (ص ٣٦ من زوائده) عن أبي بكر به.\nقلت: وهو - مع إرساله - ضعيف الإسناد؛ فإن ابن أبي مريم كان اختلط.","vol":"10","page":263},{"text":"<span data-type=\"title\" id=toc-4735>٤٧١٩ </span>- (نهى عن السوم قبل طلوع الشمس، وعن ذبح ذوات الدر) .\nضعيف\nرواه ابن ماجه (٢/ ٢٢)، والحاكم (٤/ ٢٣٤)، وابن عدي (١٣٣/ ٢)، والخطابي في \"غريب الحديث\" (١٣٥/ ١)، والضياء في \"المختارة\" (١/ ٢٢٥) عن الربيع بن حبيب - أخي عائذ بن حبيب - عن نوفل بن عبد الملك عن أبيه عن علي بن أبي طالب مرفوعًا. وقال الضياء:","vol":"10","page":263},{"text":"\"الربيع بن حبيب أبو سلمة؛ وثقه أحمد ويحيى. وقال أبو حاتم الرازي: ليس بقوي، وأحاديثه عن نوفل مناكير\".\nقلت: ونوفل بن عبد الملك؛ قال أبو حاتم:\n\"مجهول\". وقال ابن معين:\n\"ليس بشيء\".\nلكن الشطر الثاني من الحديث؛ يشهد له حديث ابن عباس قال: قال رسول الله - ﷺ - لأبي الهيثم بن التيهان:\n\"إياك واللبون! اذبح لنا عناقًا\".\nأخرجه الحاكم أيضًا. وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوله شاهد من حديث أبي هريرة مرفوعًا.\nأخرجه مسلم (٦/ ١١٦-١١٧)، وابن ماجه (٢/ ٢٨٤-٢٨٥)، وكذا الترمذي في \"الشمائل\" (١١٩ - بتحقيقي) و\"السنن\". وقال:\n\"حسن صحيح غريب\".\nوشاهد آخر من حديث أبي بكر بن أبي قحافة أن رسول الله - ﷺ - قال:\n\"إياك والحلوب - أو قال: ذات الدر -\".\nأخرجه ابن ماجه أيضًا.\nوفيه يحيى بن عبيد الله - وهو التيمي المدني - متروك؛ كما في \"التقريب\"، فلا يستشهد به.","vol":"10","page":264},{"text":"(تنبيه): تحرف لفظ: (السوم) في هذا الحديث على الحافظ المنذري إلى لفظ: (النوم) ! فأورده لذلك في باب \"الترغيب في البكور في طلب الرزق\" من كتابه \"الترغيب والترهيب\" (٣/ ٥) !\nونبه على ذلك الحافظ الناجي في \"عجالة الإملاء\" (ق ١٥٨/ ٢) .\n<span data-type=\"title\" id=toc-4736>٤٧٢٠ </span>- (نهى عن الصرف؛ قبل موته بشهرين) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ١٣١ - زوائده) عن بحر بن كنيز عن عبد العزيز بن أبي بكرة عن أبيه مرفوعًا. وقال:\n\"لا نعلمه بهذا اللفظ إلا عن أبي بكرة، وبحر: هو جد عمرو بن علي؛ لين الحديث\". وقال الحافظ في \"التقريب\":\n\"ضعيف\".\nوكذا قال الهيثمي في \"المجمع\" (٤/ ١١٦) بعد ما عزاه للبزار وحده.\nوأما السيوطي في \"الجامع\" فعزاه لـ (طب) أيضًا؛ يعني \"المعجم الكبير\" للطبراني. والله أعلم.","vol":"10","page":265},{"text":"<span data-type=\"title\" id=toc-4737>٤٧٢١ </span>- (نهى عن الصلاة في السراويل) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص ٩١)، والخطيب في \"التاريخ\" (٥/ ١٣٨) عن الحسين بن وردان عن أبي الزبير عن جابر رفعه.\nقلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: عنعنة أبي الزبير؛ فإنه كان مدلسًا.","vol":"10","page":265},{"text":"والأخرى: الحسين بن وردان؛ قال العقيلي عقبه:\n\"لا يتابع عليه، ولا يعرف إلا به\". وقال الذهبي فيه:\n\"لا يعرف، وحديثه هذا منكر. قال أبو حاتم: ليس بالقوي. قلت: والحديث يروى نحوه من حديث بريدة\".\nقلت: حديث بريدة فيه زيادة:\nوليس عليه رداء.\nوهو حسن، مخرج في \"صحيح أبي داود\" (٦٤٦) .\n<span data-type=\"title\" id=toc-4738>٤٧٢٢ </span>- (نهى عن لبس الحرير، وعن لبس الذهب إلا مقطعًا، وعن ركوب [جلود] النمور، وعن الشرب في آنية [الذهب و] الفضة، وعن جمع بين حج وعمرة) .\nضعيف\nأخرجه أبو داود (١/ ٢٨٣)، والنسائي (٢/ ٢٨٦) - الفقرة الثانية منه -، والطحاوي في \"مشكل الآثار\" (٤/ ٢٦٣-٢٦٤) - الفقرة الثالثة -، وأحمد (٤/ ٩٢ و٩٥ و٩٩) - والسياق له -، والطبراني في \"المعجم الكبير\" (١٩/ ٣٥٢-٣٥٤) عن قتادة عن أبي شيخ الهنائي قال:\nكنت في ملأ من أصحاب رسول الله - ﷺ - عند معاوية، فقال معاوية: أنشدكم الله؛ أتعلمون أن رسول الله نهى عن لبس الحرير؟! قالوا: اللهم نعم ... قال: وأنا أشهد ... فذكر الحديث على هذه الوتيرة من المناشدة في كل فقرة، وجوابهم بـ: اللهم نعم ...؛ إلا الفقرة الأخيرة ففيه:\nقالوا: أما هذا فلا. قال: أما إنها معهن [ولكنكم نسيتم] .","vol":"10","page":266},{"text":"ورجاله ثقات رجال الشيخين؛ غير أبي شيخ الهنائي، واسمه خيوان - بالمعجمة؛ وقيل: بالمهملة - بن خالد؛ وثقه ابن سعد وابن حبان والعجلي، وروى عنه جمع من الثقات. ولذلك قال الحافظ:\n\"وهو ثقة\".\nوأما قول ابن قيم الجوزية:\n\"إنه مجهول\"! فمردود عليه؛ لمخالفته لمن ذكرنا من الأئمة.\nوكأنه ذهب إلى ذلك؛ لمخالفة الفقرة الأخيرة للأحاديث المتواترة في إقراره - ﷺ - الجمع بين الحج والعمرة من القارنين الذين ساقوا الهدي، والمتمتعين بالعمرة إلى الحج! ولذلك قال ابن القيم رحمه الله تعالى في \"زاد المعاد\" (١/ ٢٦٤):\n\"ونحن نشهد الله أن هذا وهم من معاوية، أو كذب عليه، فلم ينه رسول الله - ﷺ - عن ذلك قط. وأبو شيخ لا يحتج به، فضلًا عن أن يقدم على الثقات الحفاظ الأعلام، وإن روى عنه قتادة ويحيى بن أبي كثير. واسمه خيوان بن خالد - بالخاء المعجمة - وهو مجهول\"!!\nأقول: لو أنه اقتصر على التوهيم أو التكذيب المذكورين؛ لكان أقرب إلى الصواب من التجهيل للثقة، المستلزم لرد أقوال أولئك الأئمة بدون حجة! وكان يمكنه الخلاص من ذلك لو أنه أمعن النظر في هذا الإسناد وفي غيره عن أبي شيخ إذن لوجد فيه علتين، تغنيانه من كل ما ذكر من التوهيم والتجهيل!\nالأولى: عنعنة قتادة؛ فإنه مذكور بالتدليس، ومعلوم أن المدلس لا يحتج به بحديثه إذا عنعن، لا سيما عندما يضيق الدرب على الباحث؛ فلا يجد في الحديث المنكر علة ظاهرة غير العنعنة.","vol":"10","page":267},{"text":"والأخرى: مخالفة يحيى بن أبي كثير لقتادة في إسناده، فقال يحيى: حدثني أبو شيخ الهنائي عن أخيه حمان:\nأن معاوية - عام حج - جمع نفرًا من أصحاب رسول الله - ﷺ - في الكعبة ... فذكره باختصار بعض فقراته.\nأخرجه النسائي، والطحاوي، وأحمد (٤/ ٩٦)، والطبراني (١٩/ ٣٥٤-٣٥٦) .\nوحمان هذا لا يدرى من هو؟! كما قال الذهبي؛ فهو علة الحديث، وليس جهالة أبي شيخ. والله أعلم.\nوإنما يستنكر من هذا الحديث: النهي الأخير منه؛ لما ذكرنا من مخالفته للأحاديث المتواترة.\nوأما سائر الحديث؛ فثابت من طرق وأحاديث أخرى.\nأما النهي عن لبس الحرير والشرب في آنية الذهب والفضة؛ فأشهر من أن يذكر.\nوأما النهي عن لبس الذهب إلا مقطعًا، وركوب النمار؛ فرواه ميمون القناد عن أبي قلابة عن معاوية به.\nأخرجه النسائي، وأحمد (٤/ ٩٣) .\nورجاله ثقات؛ غير ميمون القناد؛ فهو مقبول عند الحافظ.\nوروى أبو المعتمر عن ابن سيرين عن معاوية مرفوعًا؛ بلفظ:\n\"لا تركبوا الخز ولا النمار\".\nأخرجه أبو داود (٢/ ١٨٦)، وأحمد (٤/ ٩٣) .","vol":"10","page":268},{"text":"وإسناده صحيح، رجاله ثقات رجال الشيخين؛ غير أبي المعتمر هذا؛ واسمه يزيد بن طهمان؛ وهو ثقة.\nوروى بقية عن بحير عن خالد أنه قال:\nوفد المقدام بن معدي كرب إلى معاوية بن أبي سفيان، فقال: ... معاوية.. فأنشدك بالله؛ هل سمعت رسول الله - ﷺ - ينهى عن لبس الحرير؟ قال: نعم. قال: فأنشدك الله؛ هل سمعت رسول الله - ﷺ - ينهى عن لبس الذهب؟ قال: نعم. قال: فأنشدك الله؛ هل تعلم أن رسول الله - ﷺ - نهى عن لبس جلود السباع والركوب عليها؟ قال: نعم.\nأخرجه أبو داود (٢/ ١٨٦)، والنسائي (٢/ ١٩٢)، وأحمد (٤/ ١٣٢-١٣٣) - الفقرة الأخيرة منه بلفظ -:\n\"نهى عن الحرير والذهب، وعن مياثر النمور ... \"، وفيه مرفوعًا:\n\"هذا مني (يعني: الحسن)، وحسين من علي (١) \".\nوإسناده جيد، صرح بقية فيه بالتحديث.\nوفي الباب: عن علي، ووالد أبي المليح، فراجع الحديث (١٠١١) من \"الصحيحة\".\n(تنبيه): أورد السيوطي الحديث بتمامه في \"الجامع الصغير\"، وزاد في آخره: ونهى عن تشييد البناء. وقال:\n_________\n(١) هذه الرواية عند أبي داود. أما أحمد ففرّقه في موضعين. وأما النسائي؛ فلم يرو الزيادة. (الناشر)","vol":"10","page":269},{"text":"\"رواه الطبراني في \"الكبير\" عن معاوية\".\nوأوردها الهيثمي في \"مجمع الزوائد\" (٤/ ٧٠) بلفظ:\n\"عن معاوية بن أبي سفيان قال: سمعت رسول الله - ﷺ - ينهى عن الركوب على جلود السباع، وعن تشييد البناء - قلت: روى النسائي منه النهي عن جلود السباع -: رواه الطبراني في \"الكبير\"، وفيه يزيد بن سفيان أبو المهزم؛ قال أحمد: ما أقرب حديثه! وقال [النسائي]: متروك. وضعفه الناس\".\nقلت: وقال الحافظ:\n\"متروك\".\n<span data-type=\"title\" id=toc-4739>٤٧٢٣ </span>- (نهى عن العمرة قبل الحج) .\nمنكر\nأخرجه أبو داود (١/ ٢٨٣) عن أبي عيسى الخراساني عن عبد الله ابن القاسم عن سعيد بن المسيب:\nأن رجلًا من أصحاب النبي - ﷺ - أتى عمر بن الخطاب ﵁، فشهد عنده أنه سمع رسول الله - ﷺ - في مرضه الذي قبض فيه ينهى عن ...\nقلت: وهذا إسناد ضعيف؛ عبد الله بن القاسم - وهو التيمي البصري - روى عنه ثقتان آخران، ولم يوثقه غير ابن حبان. وقال ابن القطان:\n\"مجهول\".\nونحوه أبو عيسى الخراساني؛ إلا أنه روى عنه جمع أكثر. ولما قال ابن القطان:\n\"لا يعرف حاله\"! تعقبه الذهبي في \"الميزان\" بقوله:\n\"قلت: ذا ثقة، روى عنه حيوة بن شريح، و... ووثقه ابن حبان\".","vol":"10","page":270},{"text":"وأما الحافظ؛ فقال في كل منهما:\n\"مقبول\". يعني: عند المتابعة؛ وإلا فلين الحديث.\nعلى أن الإسناد صورته صورة المرسل؛ للخلاف المعروف في سماع سعيد بن المسيب من عمر، وقد كان صغيرًا في عهده.\nوالحديث عندي منكر؛ فالأحاديث في اعتماره - ﷺ - قبل الحج كثيرة؛ في \"الصحيحين\" وغيرهما.\nبل روى أحمد (٢/ ٤٦-٤٧)، وأبو داود (١/ ٣١١) عن ابن جريج قال: قال عكرمة بن خالد:\nسألت عبد الله بن عمر عن العمرة قبل الحج؟ فقال ابن عمر: لا بأس على أحد يعتمر قبل أن يحج. قال عكرمة: قال عبد الله: اعتمر النبي - ﷺ - قبل أن يحج.\nورجاله ثقات رجال الشيخين؛ إلا أن ابن جريج مدلس.\nلكن رواه ابن إسحاق: حدثني عكرمة بن خالد بن العاص المخزومي قال:\nقدمت المدينة في نفر من أهل مكة نريد العمرة منها، فلقيت عبد الله بن عمر، فقلت: إنا قوم من أهل مكة، قدمنا المدينة ولم نحج قط، أفنعتمر منها؟ قال: نعم، وما يمنعكم من ذلك؟! فقد اعتمر رسول الله - ﷺ - عمره كلها قبل حجته، واعتمرنا.\nأخرجه أحمد (٢/ ١٥٨) .\nقلت: وإسناده جيد.","vol":"10","page":271},{"text":"<span data-type=\"title\" id=toc-4740>٤٧٢٤ </span>- (نهى عن المراثي) .\nضعيف\nأخرجه ابن ماجه (١/ ٤٨٣)، والحاكم (١/ ٣٨٣)، والطيالسي (١/ ١٥٨)، وأحمد (٤/ ٣٥٦،٣٨٣)، والخطابي في \"غريب الحديث\" (١٤١/ ١) عن إبراهيم الهجري عن عبد الله بن أبي أوفى مرفوعًا. وقال الحاكم:\n\"غريب صحيح، إبراهيم بن مسلم الهجري ليس بالمتروك؛ إلا أن الشيخين لم يحتجا به\"!\nقلت: ولكنه ليس بالثقة أيضًا؛ ففي \"التقريب\":\n\"لين الحديث\". بل قال البوصيري في \"الزوائد\" (١٠٠/ ٢):\n\"ضعيف جدًا\".\n(فائدة): قال الخطابي:\n\"المراثي: النياحة، وما يدخل في معناها من تأبين الميت؛ على ما جرى عليه مذاهب أهل الجاهلية من قول المراثي، ونصب النوائح على قبور موتاهم. وأما المراثي التي فيها ثناء على الميت، ودعاء له؛ فغير مكروه، وقد رثى رسول الله - ﷺ - غير واحد من الصحابة بمراثي رواها العلماء، ولم يكرهوا إنشادها، وهي أكثر من أن تحصى\".\nثم أخرج الحديث من طريق الدبري عن عبد الرزاق عن ابن جريج قال: حدثت عن عبد الله بن أبي أوفى الأسلمي مرفوعًا بلفظ:\nنهى عن مزابي القبور! وقال الخطابي:\n\"ما أراه محفوظًا، والمحفوظ الأول، صحفه بعض الرواة\".","vol":"10","page":272},{"text":"<span data-type=\"title\" id=toc-4741>٤٧٢٥ </span>- (حرم سبعة أشياء: النوح، والشعر، والتصاوير، والتبرج، وجلود السباع، والذهب، والحرير) .\nضعيف\nأخرجه أحمد (٤/ ١٠١)، والبخاري في \"التاريخ\" (٤/ ١/ ٢٣٤)، والدولابي في \"الأسماء\" (٢/ ٥٠)، وأبو يعلى في \"مسنده\" (٧٣٧٤)، والطبراني في \"المعجم الكبير\" (١٩/ ٣٧٣-٣٧٤/ ٨٧٦-٨٧٨)، ومن طريقه المزي في \"التهذيب\" (٥/ ٥٨١-٥٨٢)، والطبراني أيضًا في \"مسند الشاميين\" (١٤٢٢)، وابن عساكر في \"تاريخ دمشق\" (٥٠/ ٢٧٩-٢٨٠) من طريق عبد الله بن دينار ومحمد بن مهاجر عن أبي حريز مولى معاوية قال:\nخطب الناس معاوية بحمص، فذكر في خطبته أن رسول الله - ﷺ - حرم ... فذكره. والسياق لأحمد.\nقلت: وهذا إسناد رجاله ثقات؛ غير أبي حريز هذا؛ وهو مجهول؛ كما قال الدارقطني والحافظ. وقال الذهبي في \"الميزان\":\n\"لا يعرف\".\nولم يعرج على كلام هؤلاء الحفاظ المعلق على \"مسند أبي يعلى\"؛ اغترارًا منه بذكر ابن حبان إياه في \"الثقات\" (٥/ ٥٧٩) ! كأنه عرف هو ما لم يعرفوا، وهي عادة له معروفة، لذلك تكثر أخطاؤه ومخالفته، مغترًا بما عنده من علم ضحل!\nوإن من جهله: أنه لم يلتفت مطلقًا إلى اضطرابه في متنه، ففي رواية - كما ترى - يقول: (سبعة)، وفي أخرى: (تسعة)، وفي ثالثة قال:\n(حرم عشرة أشياء لا أحفظ عددهن) . وهذه عند ابن عساكر. ومرة بذكر: (الحرير) مكان: (الخز) !","vol":"10","page":273},{"text":"والحديث؛ روى منه ابن ماجه (١٥٨٠) النهي عن النوح فقط، وهذا له شواهد كثيرة، وكذلك بقية السبعة، إلا الشعر؛ فإني لم أجد له شاهدًا في النهي عنه؛ ولذلك خرجته هنا.\nوالحديث أورده السيوطي في \"الجامع الصغير\" من رواية (حم - عن معاوية) باختلاف يسير في أوله عما هنا؛ إلا أنه زاد:\n\"والخز\"!\nولا ذكر لها في \"المسند\"، وبها يصير العدد ثمانية!\n(تنبيه): من أوهام العلماء؛ قول الهيثمي في تخريج الحديث (٨/ ١٢٠):\n\"رواه الطبراني بإسنادين، رجال أحدهما ثقات\"!\nقأقول: قد تبين من تحقيقنا أن مدار الإسنادين على (أبي حريز)؛ وأنه مجهول.\nوابن حبان لم يعرفه إلا من الإسناد الأول؛ وهو (عبد الله بن دينار)؛ وهو الحمصي البهراني، وهو ضعيف، كما قال الحافظ. وابن حبان يقول فيه:\n\"عزيز الحديث جدًا\"! ومع ذلك يورده في \"الثقات\" مع شيخه!!\n<span data-type=\"title\" id=toc-4742>٤٧٢٦ </span>- (نهى عن بيع المحفلات، فقال: من ابتاعهن فهو بالخيار إذا حلبهن) .\nضعيف\nأخرجه البزار (ص ١٣٠) و(١٢٧٤ - كشف) عن إسماعيل بن مسلم عن الحسن عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحسن: هو البصري؛ مدلس.\nوإسماعيل بن مسلم: هو أبو إسحاق المكي البصري، وهو ضعيف.\nوقال المناوي في \"فيض القدير\":","vol":"10","page":274},{"text":"\"رمز المصنف لصحته، وليس بصحيح؛ فقد قال الهيثمي: فيه إسماعيل بن مسلم المكي؛ وهو ضعيف\".\nلكن الحديث قد صح من حديث أبي هريرة مرفوعًا نحوه بزيادة:\n\" ... ثلاثة أيام؛ إن شاء أمسكها، وإن شاء رد معها صاعًا من تمر\" (١) .\nأخرجه مسلم (٥/ ٦) وغيره، وهو مخرج في \"أحاديث البيوع\"، وراجع لفقه هذه الزيادة \"فتح الباري\" (٤/ ٣٦٢-٣٦٣)، وانظر \"الصحيحة\" (٣٢٣٦) .\n<span data-type=\"title\" id=toc-4743>٤٧٢٧ </span>- (نهى عن حلق القفا إلا للحجامة) (٢) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٠٦)، وابن عدي (١٧٧/ ١)، وأبو نعيم في \"أخبار أصبهان\" (١/ ٣٣٩) عن سعيد بن بشير عن قتادة عن الحسن عن أنس بن مالك عن عمر بن الخطاب مرفوعًا. وقال الطبراني:\n\"لم يروه عن قتادة إلا سعيد\".\nوكذا قال ابن عدي؛ وزاد في أوله:\n\"هذا متن منكر\".\nقلت: وسعيد بن بشير ضعيف.\nوالحسن - وهو البصري - مدلس.\nوقد وجدت له طريقًا أخرى من حديث أبي هريرة مرفوعًا به.\nرواه أبو موسى المديني في \"اللطائف\" (١٩/ ٢) عن محمد بن نهار قال:\n_________\n(١) وأوله: \" من اشترى شاة مصراة فهو بالخيار. . . \". (الناشر) .\n(٢) كتب الشيخ بخطه فوق هذا المتن: \" كأنه تقدم \". انظره برقم (٣٤٩٦) . (الناشر) .","vol":"10","page":275},{"text":"سمعت الرياشي يقول: سمعت الأصمعي يقول: كنت عند مالك بن أنس فدخل الأوزاعي فقال له مالك: حديثًا نرويه عن يحيى بن أبي كثير في حلق القفا. فقال الأوزاعي: حدثنا يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا. وقال:\n\"هذا حديث غريب بهذا الإسناد، لم يروه إلا محمد بن نهار؛ وليس بالقوي، وقد روي بإسناد آخر مثله عن الأوزاعي\".\nومحمد بن نهار، ضعفه الدارقطني أيضًا، وأخرج له هذا الحديث في \"غرائب مالك\"؛ وقال:\n\"هذا باطل، لا يصح عن مالك، ولا عن الأوزاعي، ومحمد بن نهار ضعيف\".\nقلت: ثم ساقه من طريق أبي سعيد الحسن بن علي العدوي: حدثنا عثمان ابن عمرو الدباغ: حدثنا ابن علاثة: حدثنا الأوزاعي به.\nقلت: والعدوي هذا كذاب.\nثم رأيت ابن أبي حاتم قد أورد الحديث في \"العلل\" (٢/ ٣١٦) من طريق سعيد ابن بشير ... وقال:\n\"قال أبي: هذا حديث كذب بهذا الإسناد، يمكن أن يكون دخل لهم حديث في حديث ... \".\n<span data-type=\"title\" id=toc-4744>٤٧٢٨ </span>- (نهى عن صيام رجب كله) .\nضعيف جدًا\nأخرجه ابن ماجه (١٧٤٣)، والطبراني في \"المعجم الكبير\" (٣/ ٩٣/ ١) عن داود بن عطاء: حدثني زيد بن عبد الحميد بن زيد بن الخطاب عن سليمان بن علي بن عبد الله بن عباس عن أبيه عن جده مرفوعًا.","vol":"10","page":276},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ داود بن عطاء؛ قال البخاري وغيره:\n\"منكر الحديث\". وقال الدارقطني:\n\"متروك\".\nوزيد بن عبد الحميد، وسليمان بن علي؛ من المقبولين عند الحافظ.\n<span data-type=\"title\" id=toc-4745>٤٧٢٩ </span>- (نهى عن ضرب الدف، ولعب الصنج، وصوت الزمارة) .\nضعيف جدًا\nأخرجه الخطيب في \"التاريخ\" (١٣/ ٣٠٠-٣٠١) عن إسماعيل ابن عياش عن عبد الله بن ميمون عن مطر بن [أبي] سالم قال: قال علي بن أبي طالب ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مطر هذا مجهول، كما في \"الميزان\".\nوعبد الله بن ميمون؛ الظاهر أنه داود القداح المخزومي المكي؛ قال الحافظ:\n\"منكر الحديث، متروك\".\nوإسماعيل بن عياش ضعيف في غير الشاميين، وهذا منه.","vol":"10","page":277},{"text":"<span data-type=\"title\" id=toc-4746>٤٧٣٠ </span>- (نهى عن قتل كل ذي روح؛ إلا أن يؤذي) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٣/ ١٧٠/ ٢) عن عمر أبي يحيى عن جويبر عن الضحاك عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فيه علل:\nالأولى: الانقطاع؛ فإن الضحاك لم يسمع من ابن عباس.\nالثانية: جويبر - وهو ابن سعيد - ضعيف جدًا؛ كما في \"التقريب\".","vol":"10","page":277},{"text":"الثالثة: عمر أبو يحيى؛ لم أعرفه.\nوقال الهيثمي (٤/ ٤٢):\n\"رواه الطبراني في \"الكبير\"، وفيه جويبر بن سعيد، وهو ضعيف\"!\nكذا قال! وفيه نظر من وجوه لا تخفى على البصير.\n<span data-type=\"title\" id=toc-4747>٤٧٣١ </span>- (نهى عن قسمة الضرار) .\nضعيف\nأخرجه ابن منده في \"المعرفة\" (٢/ ٢٠٢/ ٢)، والبيهقي (١٠/ ١٣٤) عن سليمان بن موسى عن نضير مولى معاوية قال ... فذكره مرفوعًا. وقال البيهقي:\n\"وهذا مرسل\".\nقلت: ومع إرساله؛ فهو ضعيف؛ لجهالة نضير هذا - وهو بإعجام الضاد على ما في \"الجرح والتعديل\" (٤/ ١/ ٥١٠) مصغرًا، ويقال بالإهمال -، ذكره من رواية سليمان هذا ولم يزد!","vol":"10","page":278},{"text":"<span data-type=\"title\" id=toc-4748>٤٧٣٢ </span>- (نهى عن كل مسكر ومفتر) .\nضعيف\nأخرجه أبو داود (٢/ ١٣٠)، والبيهقي (٨/ ٢٩٦)، وأحمد (٦/ ٣٠٩)، والضياء في \"المختارة\" (١٠/ ١٠٥/ ١) عن شهر بن حوشب عن أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ شهر بن حوشب؛ قال الحافظ:\n\"صدوق؛ كثير الإرسال والأوهام\".\nقلت: ومما يدل على وهمه في هذا الحديث؛ تفرده فيه بقوله:\n\"ومفتر\".","vol":"10","page":278},{"text":"فإنه قد ثبت عن جمع من الصحابة في \"صحيح مسلم\" (٦/ ١٠٠) وغيره، بألفاظ متقاربة، وطرق متكاثرة، لم يرد فيها هذا الذي تفرد به شهر، فدل على أنه منكر.\nومن ذلك تعلم خطأ من صحح إسناده، ففي \"فيض القدير\":\n\"رمز المصنف لصحته، وهو كذلك؛ فقد قال الزين العراقي: إسناده صحيح\"!\nوكأن هذا هو مستند قول الشيخ محمد بن إبراهيم - مفتي المملكة السعودية سابقًا ﵀ -: إن سنده صحيح! في فتوى له مفيدة في \"تحريم القات\": النبات المشهور مضغه في اليمن، نشرتها مجلة \"الحج\" الغراء، في \"الجزء الرابع\" من السنة (١٤) (ص ٢٧٨) .\nومن تلك الأحاديث الشاهدة المشار إليها آنفًا: ما أخرجه النسائي (٥٦٨٢) من طريق أبان بن صمعة قال: حدثتني والدتي عن عائشة:\nأنها سئلت عن الأشربة؟ فقالت:\nكان رسول الله - ﷺ - ينهى عن كل مسكر.\nوأبان هذا ثقة؛ لكنه كان اختلط، ووالدته لم أعرفها، وقد ذكرها المزي فيمن روى عنها ابنها، ولكني لم أره مترجم لها؛ لا هو ولا غيره ممن جاء بعده.\nلكن هذا القدر من الحديث صحيح؛ لما ذكرنا آنفًا.\n<span data-type=\"title\" id=toc-4749>٤٧٣٣ </span>- (هاجروا تورثوا أبناءكم مجدًا) .\nضعيف\nأخرجه الخطيب في \"التاريخ\" (٢/ ٩٤)، وعنه الديلمي (٤/ ١١٣) عن يعقوب بن داود عن ابن تليد عن القاسم عن عائشة مرفوعًا.","vol":"10","page":279},{"text":"قلت: وهذا إسناد ضعيف؛ ابن تليد، ويعقوب؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-4750>٤٧٣٤ </span>- (هاجروا من الدنيا وما فيها) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (٢/ ٢٦٠)، وعنه الديلمي (٤/ ١١٣) عن سعيد بن عثمان التنوخي قال: حدثنا ابن أبي السري قال: حدثنا عبد ة ابن سليمان عن ابن أبي عروبة عن قتادة عن زرارة بن أوفى عن سعد بن هشام عن عائشة مرفوعًا. وقال أبو نعيم:\n\"كذا رواه التنوخي عن ابن أبي السري، فإن كان محفوظًا؛ فهو غريب. وصوابه ما رواه سليمان التيمي وأبو عوانة عن قتادة بإسناده: \"ركعتا الفجر خير من الدنيا وما فيها\" ... \".\nقلت: التنوخي؛ ضعفه الدارقطني.\nوابن أبي السري؛ أخوان: محمد، وحسين:\nفإن كان الأول؛ فهو موثق.\nوإن كان الآخر؛ فهو مكذب، وهذا هو الأقرب. والله أعلم.","vol":"10","page":280},{"text":"<span data-type=\"title\" id=toc-4751>٤٧٣٥ </span>- (هذا أسبغ الوضوء، وهو وضوئي، ووضوء خليل الله إبراهيم، ومن توضأ هكذا (يعني: ثلاثًا ثلاثًا)؛ ثم قال عند فراغه: أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبد هـ ورسوله؛ فتح له ثمانية أبواب الجنة، يدخل من أيها شاء) .\nضعيف جدًا\nأخرجه ابن ماجه (١/ ١٦٢-١٦٣) عن عبد الرحيم بن زيد العمي عن أبيه عن معاوية بن قرة عن ابن عمر قال:","vol":"10","page":280},{"text":"توضأ رسول الله - ﷺ - واحدة واحدة، فقال:\n\"هذا وضوء من لا يقبل الله منه صلاة إلا به\". ثم توضأ ثنتين، فقال:\n\"هذا وضوء القدر من الوضوء\"، وتوضأ ثلاثًا ثلاثًا، وقال ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحيم بن زيد العمي متروك.\nوأبوه زيد العمي ضعيف.\nوقد رواه سلام الطويل عن زيد العمي به؛ دون قوله:\n\"ثم قال عند فراغه ... \".\nأخرجه الطيالسي (١/ ٥٣)، والدارقطني (ص ٢٩-٣٠)، والبيهقي (١/ ٨٠) . قلت: وسلام الطويل متروك أيضًا. وقال البيهقي:\n\"وهكذا روي عن عبد الرحيم بن زيد العمي عن أبيه. وخالفهما غيرهما؛ وليسوا في الرواية بأقوياء\".\nقلت: وتابعهما محمد بن الفضل عن زيد العمي به، دون الزيادة.\nأخرجه الدارقطني.\nومحمد بن الفضل - وهو ابن عطية - متروك أيضًا.\nوخالفهم أبو إسرائيل فقال: عن زيد العمي عن نافع عن ابن عمر به؛ دون الزيادة أيضًا.\nأخرجه الدارقطني، وأحمد (٢/ ٩٨) .\nوأبو إسرائيل - واسمه إسماعيل بن خليفة - ضعيف؛ لسوء حفظه.","vol":"10","page":281},{"text":"فقول الهيثمي (١/ ٢٣٠):\n\"رواه أحمد، وفيه زيد العمي، وهو ضعيف، وقد وثق، وبقية رجاله رجال (الصحيح) \"!\nأقول: فهذا وهم منه ﵀؛ فإن أبا إسرائيل ليس من رجال \"الصحيح\"، ولعله توهم أنه إسرائيل، وهو ابن يونس بن أبي إسحاق السبيعي، أو لعله وقع كذلك في نسخته من \"المسند\"؛ فإنه من رجال \"الشيخين\"! والله أعلم.\nوجملة القول؛ أن هذه الزيادة قد تفرد بها عبد الرحيم العمي دون أولئك الثلاثة: سلام الطويل ومحمد بن الفضل وأبي إسرائيل، وهم - مع ضعفهم الشديد - باستثناء الثالث؛ فما اتفقوا عليه أقرب إلى الصواب مما تفرد به عبد الرحيم.\nوما اتفق عليه هذا مع سلام وابن الفضل - أن زيدًا العمي رواه عن معاوية بن قرة عن ابن عمر - أقرب إلى الصحة من رواية أبي إسرائيل عن العمي عن نافع عن ابن عمر.\nوعليه؛ ففي الإسناد علة أخرى؛ وهي الانقطاع بين معاوية بن قرة وابن عمر. وقد أشار إلى ذلك الحاكم في \"المستدرك\" (١/ ١٥٠)، وصرح بذلك بعض المتقدمين. وناقشهم في ذلك العلامة أحمد شاكر في تعليقه على \"المسند\" (٨/ ١١٣) . والله أعلم.\nوقد خالفهم جميعًا في إسناده: عبد الله بن عرادة الشيباني فقال: عن زيد ابن الحواري عن معاوية بن قرة عن عبيد بن عمير عن أبي كعب مرفوعًا به، دون الزيادة.\nأخرجه ابن ماجه.","vol":"10","page":282},{"text":"والشيباني هذا ضعيف أيضًا.\n<span data-type=\"title\" id=toc-4752>٤٧٣٦ </span>- (هذا قبر أبي رغال؛ وهو أبو ثقيف، وكان من ثمود، وكان بهذا الحرم يدفع عنه، فلما أصابته النقمة التي أصابت قومه بهذا المكان، فدفن فيه، وآية ذلك أنه دفن معه غصن من ذهب، وإن أنتم نبشتم عنه أصبتموه. قال: فابتدره الناس معه الغصن) .\nضعيف\nرواه أبو داود (٢/ ٥٢)، والبيهقي في \"الدلائل\" (ج٢) و(٦/ ٢٩٧ - ط)، والديلمي (٢/ ١١٥)، والذهبي في \"الميزان\" من طريق ابن إسحاق عن إسماعيل بن أمية عن بجير بن أبي بجير قال: سمعت عبد الله بن عمر يقول ... فذكره مرفوعًا.\nثم رواه البيهقي من طريق روح بن القاسم عن إسماعيل بن أمية به.\nقلت: وهذا إسناد ضعيف؛ بجير بن أبي بجير؛ قال الذهبي:\n\"لم يعرفه ابن أبي حاتم بشيء. وروى عباس عن ابن معين قال: لم أسمع أحدًا حدث عنه غير إسماعيل بن أمية. وصدق\".\nوهذا معناه أنه مجهول. وبه صرح الحافظ في \"التقريب\". ثم قال الذهبي:\n\"قلت: له حديث واحد انفرد ابن إسحاق به، أخبرناه ... \" ثم ساقه بإسناده!\nقلت: وخفيت عليه متابعة روح بن القاسم لابن إسحاق التي ذكرنا، ولولاها لكان تفرده علة أخرى في الحديث لعدم تصريحه بالتحديث.\nوقد أعله المنذري في \"مختصر السنن\" (٤/ ٢٧٢) به! فلم يحسن من وجهين:\nالأول: أنه قد توبع؛ كما عرفت.","vol":"10","page":283},{"text":"والآخر: أن العلة من شيخ شيخه بجير بن أبي بجير، كما أشار إليه الذهبي، وصرح الحافظ في \"التقريب\" أنه مجهول.\nثم وقفت على علة أخرى له، فقال عبد الرزاق في \"مصنفه\" (١١/ ٤٥٤/ ٢٠٩٨٩): أخبرنا معمر عن إسماعيل بن أمية قال:\nمر النبي - ﷺ - بقبر فقال ...\nقلت: وهذا معضل.\n<span data-type=\"title\" id=toc-4753>٤٧٣٧ </span>- (هذه إدام هذه. يشير إلى كسرة خبز وتمرة) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٤/ ٢/ ٣٧١-٣٧٢)، وأبو داود (٢/ ١٤٧)، والترمذي في \"الشمائل\" (١٨٤- حمص)، وأبو زرعة في \"التاريخ\" (ق ٩٧/ ٢) (١)، والحربي في \"الغريب\" (٥/ ١٩٨) عن يزيد الأعور عن يوسف بن عبد الله بن سلام قال:\nرأيت النبي - ﷺ - أخذ كسرة من خبز شعير، فوضع عليها تمرة وقال ... (فذكره)؛ فأكلها.\nقلت: وهذا إسناد ضعيف؛ يزيد الأعور - وهو ابن أبي أمية - مجهول؛ كما في \"التقريب\".\n_________\n(١) كذا قرأناها في أصل الشيخ، وكونها (ق ٤٧ / ٢) ليس بعيدًا. (الناشر)","vol":"10","page":284},{"text":"<span data-type=\"title\" id=toc-4754>٤٧٣٨ </span>- (هذه الحشوش محتضرة، فإذا دخل أحدكم الخلاء؛ فليقل: بسم الله) (٢) .\nضعيف\nأخرجه ابن السني (٨ رقم ١٩) من طريق قطن بن نسير (وفي الأصل: يسير! وهو خطأ): حدثنا عدي بن أبي عمارة الدارع قال: سمعت قتادة\n_________\n(٢) كتب الشيخ - ﵀ - هنا: \" قد خُرج بعد برقم (٥٠٤٢)، ولعله أتم \". (الناشر) .","vol":"10","page":284},{"text":"عن أنس مرفوعًا.\nوهذا إسناد ضعيف؛ عدي هذا؛ قال في \"الميزان\":\n\"قال العقيلي: في حديثه اضطراب، وعنه قطن بن نسير\". زاد في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\"، وقال: روى عنه القاسم بن عيسى الطائي والبصريون. قلت: ومن أغلاطه أنه روى عن قتادة عن أنس: في القول عند دخول الخلاء، وإنما رواه قتادة عن النضر بن أنس عن زيد بن أرقم. وقيل: عن النضر بن أنس عن أبيه. والأول أصح\".\nقلت: وقد تقدم حديث زيد بلفظ: \"إن هذه الحشوش ... \" فراجعه.\nوقد غلط هذا الراوي في متن الحديث أيضًا؛ حيث قال:\n\"فليقل: بسم الله\"، وإنما هو:\n\"أعوذ بالله من الخبث والخبائث\"؛ كما رواه الثقات عن قتادة. فانظره هناك في \"الصحيحة\" (١٠٧٠) .\n<span data-type=\"title\" id=toc-4755>٤٧٣٩ </span>- (هاشم والمطلب كهاتين - وضم أصابعه، وشبك بين أصابعه -، لعن الله من فرق بينهما، ربونا صغارًا، وحملناهم كبارًا) .\nضعيف\nأخرجه البيهقي (٦/ ٣٦٥-٣٦٦) عن زيد بن علي قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لإرساله، ورجاله ثقات.\nوزيد: هو ابن علي بن الحسين بن علي بن أبي طالب، وهو الذي ينسب إليه الزيدية.","vol":"10","page":285},{"text":"وقد صح الحديث موصولًا من حديث جبير بن مطعم مرفوعًا - دون الشطر الثاني منه -: عند البخاري وغيره، وهو مخرج في \"الإرواء\" (١٢٤٢) .\n<span data-type=\"title\" id=toc-4756>٤٧٤٠ </span>- (هدية الله إلى المؤمن: السائل على بابه) .\nموضوع\nأخرجه الديلمي (٤/ ١١٤) عن سليمان بن سلمة: حدثنا سعيد ابن موسى الأزدي عن مالك عن نافع عن ابن عمر رفعه.\nومن طريق أبي نعيم عن أحمد بن سعيد بن فرضح: حدثنا عبد الله بن محمد الدمياطي: حدثنا موسى بن محمد المقدسي: حدثنا مالك به.\nقلت: وهذا موضوع من الوجهين:\nأما الأول: فآفته:\nأ- إما سعيد بن موسى الأزدي؛ اتهمه ابن حبان بالوضع، ثم ساق له هذا الحديث من طريق سليمان بن سلمة الخبائزي.\nوساق له الذهبي حديثًا آخر طويلًا موضوعًا.\nب- وإما سليمان بن سلمة - وهو الخبائزي -؛ قال ابن الجنيد:\n\"كان يكذب\". وقال أبو حاتم:\n\"متروك لا يشتغل به\". وساق له الذهبي هذا الحديث، وقال:\n\"قال الخطيب: سعيد مجهول، والخبائزي مشهور بالضعف. قلت: هذا موضوع على مالك\".\nوأما الآخر: فآفته ابن فرضح؛ قال الدارقطني:","vol":"10","page":286},{"text":"\"روى أحاديث في ثواب المجاهدين والمرابطين والشهداء موضوعة، كلها كذب، لا تحل روايتها، والحمل فيها عليه، فهو المتهم بها؛ فإنه كان يركب الأسانيد ويضع عليها أحاديث\". قال الحافظ في \"اللسان\":\n\"ورأيت له تصانيف؛ منها كتاب \"الاحتراف\"، ذكر فيه أحاديث وآثارًا في فضائل التجارة؛ لا أصل لها\". ثم ساق له واحدًا منها.\n<span data-type=\"title\" id=toc-4757>٤٧٤١ </span>- (هل من أحد يمشي على الماء إلا ابتلت قدماه؟! قالوا: لا يا رسول الله! قال: كذلك صاحب الدنيا؛ لا يسلم من الذنوب) .\nضعيف\nرواه البيهقي في \"الزهد\" (٢/ ٣٢/ ١-٢) عن سيار بن حاتم: حدثنا هلال بن حق: حدثنا سعيد الجريري والحسن بن ذكوان عن الحسن عن أنس.\nقلت: وهذا إسناد ضعيف؛ سيار بن حاتم؛ قال العقيلي:\n\"أحدايثه مناكير. ضعفه ابن المديني\". وقال أبو أحمد الحاكم:\n\"في حديثه بعض المناكير\".\nولم يوثقه غير ابن حبان. ومع ذلك قال الذهبي:\n\"صالح الحديث، وثقه ابن حبان\"! وقال الحافظ:\n\"صدوق، له أوهام\"!\nقلت: وقد خولف في إسناده؛ فقال ابن أبي الدنيا في \"ذم الدنيا\" (١٩/ ٢): حدثني إسحاق بن إسماعيل قال: حدثنا روح بن عبادة عن عوف عن الحسن قال: بلغني أن رسول الله - ﷺ - قال ... فذكره بلفظ:","vol":"10","page":287},{"text":"\"إنما مثل الدنيا كمثل الماشي في الماء، فهل يستطيع الذي يمشي في الماء أن لا تبتل قدماه؟! \".\nقلت: وهذا مرسل، وسنده صحيح، رجاله رجال الشيخين؛ غير إسحاق - وهو الطالقاني - ثقة.\nفالصواب في الحديث الإرسال.\nوقد أشار المنذري (٤/ ١٠٤) إلى تضعيفه، وعزاه للبيهقي في \"الزهد\".\n<span data-type=\"title\" id=toc-4758>٤٧٤٢ </span>- (هلك المتقذرون) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (١/ ١/ ٢٩٢-٢٩٣)، والخطيب في \"التلخيص\" (ق ١٨٠/ ١) عن إبراهيم بن شعيب (وقال الخطيب: شعيث) عن عبد الله بن سعيد عن أبيه عن عائشة مرفوعًا.\nوروى الخطيب عن ابن معين أنه قال في إبراهيم هذا:\n\"ليس بشيء\".\nوكذا في \"الميزان\". وزاد في \"اللسان\":\nأن ابن حبان ذكره في \"الثقات\".\nولك يذكر فيه ابن أبي حاتم (١/ ١/ ١٠٥) جرحًا ولا تعديلًا.\nوقد وجدت له متابعًا قويًا: يرويه أحمد بن أبي عون: حدثنا عمرو الناقد: حدثنا وكيع: حدثنا عبد الله بن سعيد بن أبي هند عن أبيه عن أبي هريرة مرفوعًا به.\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٣٧٩) وقال:","vol":"10","page":288},{"text":"\"تفرد به عبد الله بن سعيد عن أبيه\".\nقلت: وهما ثقتان من رجال الشيخين.\nومن دونه ثقات؛ غير أحمد بن أبي عون؛ فإني لم أعرفه.\nفقد خالفه وكيع إبراهيم بن شعيث في إسناده، فجعله من مسند أبي هريرة، وليس من مسند عائشة. ولا شك أن روايته هي الأرجح؛ بل الصواب؛ لولا أن في الطريق من لم نعرفه. والله أعلم.\n<span data-type=\"title\" id=toc-4759>٤٧٤٣ </span>- (هن أغلب) .\nضعيف\nأخرجه ابن ماجه (٩٤٨)، وأحمد (٦/ ٢٩٤) عن أسامة بن زيد عن محمد بن قيس عن أبيه (وقال أحمد: أمه) عن أم سلمة قالت:\nكان النبي - ﷺ - يصلي في حجرة أم سلمة، فمر بين يديه عبد الله - أو عمر - ابن أبي سلمة، فقال بيده، فرجع، فمرت زينب بنت أم سلمة، فقال بيده هكذا، فمضت! فلما صلى رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ سواء كان عن أبي محمد: قيس أو أمه؛ فإنهما لا يعرفان، كما قال البوصيري.","vol":"10","page":289},{"text":"<span data-type=\"title\" id=toc-4760>٤٧٤٤ </span>- (الهدية تذهب بالسمع والبصر) .\nضعيف جدًا\nرواه القضاعي في \"مسند الشهاب\" (١٢/ ١) عن الفضل عن أبان عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان - وهو ابن أبي عياش - متروك.","vol":"10","page":289},{"text":"ومثله الفضل - وهو ابن المختار -؛ قال أبو حاتم:\n\"أحاديثه منكرة، يحدث بالأباطيل\".\nومن طريقه: أخرجه الطبراني في \"الكبير\"؛ لكن جعله من مسند عصمة بن مالك؛ كما في \"المناوي\" نقلًا عن الهيثمي.\nورواه يحيى بن العلاء البجلي: أخبرنا الضحاك بن عثمان قال: سمعت أبا سلمة بن عبد الرحمن يحدث عن أبي هريرة مرفوعًا به.\nأخرجه عبد الرحمن بن نصر الدمشقي في \"الفوائد\" (٢/ ٢٢٨/ ١) .\nلكن البجلي كذاب.\n<span data-type=\"title\" id=toc-4761>٤٧٤٥ </span>- (الهدية تعور عين الحكيم) .\nموضوع\nأخرجه الديلمي (٤/ ١٢٠-١٢١) عن عبد الله بن عبد العزيز عن الثوري عن عبد الوهاب بن مجاهد عن أبيه عن ابن عباس رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الوهاب بن مجاهد؛ قال الحافظ:\n\"متروك. وكذبه الثوري\".\nوعبد الله بن عبد العزيز؛ الظاهر أنه ابن أبي رواد؛ قال أبو حاتم وغيره:\n\"أحاديثه منكرة\". وقال ابن الجنيد:\n\"لا يساوي شيئًا، يحدث بأحاديث كذب\".\nوضعفه غيرهما.","vol":"10","page":290},{"text":"<span data-type=\"title\" id=toc-4762>٤٧٤٦ </span>- (وأي وضوء أفضل من الغسل؟!) .\nضعيف مرفوعًا\nأخرجه الطبراني (٣/ ١٩٩/ ٢)، والحاكم (١/ ١٥٣-١٥٤) عن محمد بن عبد الله بن بزيع: حدثنا عبد الأعلى: حدثنا عبيد الله (١) بن عمر عن نافع عن ابن عمر:\nأن النبي - ﷺ - سئل عن الوضوء بعد الغسل؟ فقال ... فذكره. وقال الحاكم:\n\"محمد بن عبد الله بن بزيع ثقة، وقد أوقفه غيره\"!\nقال الذهبي عقبه:\n\"قلت: وهو الصواب\".\nقلت: لم أقف على من تابعه في روايته عن عبد الأعلى ... ولو موقوفًا، حتى أتمكن من الترجيح في هذه الطريق.\nوأما من غيرها؛ فقد وجدته موقوفًا من طريق سفيان بن عيينة عن الزهري عن سالم بن عبد الله بن عمر عن أبيه أنه كان يقول:\nوأي وضوء أتم من الغسل إذا اجتنب الفرج؟!\nأخرجه البيهقي (١/ ١٧٨) .\nقلت: وإسناده صحيح.\n_________\n(١) كذا في نسخة \" المستدرك \"، وفي رواية أخرى: \" عبد الله \" مكبّرًا، وهي التي اعتمدها المحقق، مع أن النسخة الأولى مطابقة لما في \" تلخيص المستدرك \"، والأخرى موافقة لما في \" مصنف عبد الرزاق \" كما يأتي.","vol":"10","page":291},{"text":"وأخرجه عبد الرزاق في \"المصنف\" (١٠٣٨): أخبرنا معمر عن الزهري عن سالم قال:\nكان أبي يغتسل ثم يتوضأ؛ فأقول: أما يجزيك الغسل؟! وأي وضوء أتم من الغسل؟! قال: وأي وضوء أتم من الغسل للجنب؟ ولكنه يخيل إلي أنه يخرج من ذكري الشيء، فأمسه، فأتوضأ لذلك.\nورأيته عنده من الطريق الأولى موقوفًا أيضًا، فقال عبد الرزاق (١٠٣٩): عن ابن جريج قال: أخبرني نافع عن ابن عمر كان يقول:\n\"إذا لم تمس فرجك بعد أن تقضي غسلك؛ فأي وضوء أسبغ من الغسل؟!\nقلت: وعبد الله بن عمر - وهو العمري - المكبر ضعيف.\nوأما عبيد الله بن عمر المصغر؛ فهو ثقة، وقد اختلفت نسخ \"المستدرك\" فيه، فوقع في بعضها مصغرًا، وفي بعضها مكبرًا، ولعل هذا هو الأرجح؛ لمطابقته لرواية \"المصنف\". وهذا مما يوهن في صحته مرفوعًا، ويؤكد ذلك رواية ابن جريج عن نافع موقوفًا.\nوكذلك رواه غنيم بن قيس عن ابن عمر:\nسئل عن الوضوء بعد الغسل؟ فقال: وأي وضوء أعم من الغسل؟!\nأخرجه ابن أبي شيبة في \"المصنف\" (١/ ٦٨) .\nقلت: وإسناده صحيح على شرط مسلم.","vol":"10","page":292},{"text":"وبالجملة؛ فالحديث لا يصح مرفوعًا:\nأما على اعتبار أن الذي رفعه هو عبد الله المكبر؛ فواضح.\nوأما على اعتبار أنه المصغر؛ فالعلة الشذوذ والمخالفة لرواية ابن جريج عن نافع، ولرواية الزهري عن سالم؛ كلاهما عن ابن عمر، ولرواية غنيم بن قيس عنه. وبذلك تأكدنا من صحة قول الذهبي المتقدم:\n\"وقفه هو الصواب\".\n<span data-type=\"title\" id=toc-4763>٤٧٤٧ </span>- (وددت أن (تبارك) الملك في قلب كل مؤمن) .\nضعيف جدًا\nأخرجه السراج في \"حديثه\" (ق ١٨٨/ ١ و١٩٨/ ٢)، وعنه أبو محمد المخلدي في \"الفوائد\" (٢٦٧/ ١)، وكذا القزويني الرافعي في \"تاريخ قزوين\" (٤/ ٢٠١)، والحاكم (١/ ٥٦٥)، وابن عساكر في \"التاريخ\" (٨/ ٤٥١/ ١) من طريق حفص بن عمر: حدثنا الحكم بن أبان عن عكرمة عن ابن عباس مرفوعًا. وقال الحاكم:\n\"هذا إسناد صحيح\"! وأقره المنذري في \"الترغيب\" (٢/ ٢٢٣) !\nوأما الذهبي فره بقوله:\n\"قلت: حفص واه\".\nقلت: وهو ابن ميمون العدني الملقب بالفرخ. وقال الحافظ:\n\"ضعيف\".\nلكن تابعه إبراهيم بن الحكم بن أبان عن أبيه به.","vol":"10","page":293},{"text":"أخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٢٩/ ١) .\nوإبراهيم بن الحكم ضعيف أيضًا؛ كما في \"التقريب\".\nلكن ضعفه البخاري جدًا؛ بقوله:\n\"سكتوا عنه\". وقال النسائي وغيره:\n\"ليس بثقة\".\nفلا يستشهد به. والله أعلم.\nوأبوه الحكم بن أبان صدوق عابد، وله أوهام.\n<span data-type=\"title\" id=toc-4764>٤٧٤٨ </span>- (وزن حبر العلماء بدم الشهداء، فرجح عليهم) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٢/ ١٩٣) عن محمد بن الحسن العسكري: أخبرنا العباس بن يزيد البحراني قال: أخبرنا إسماعيل بن علية: قال أيوب عن نافع عن ابن عمر مرفوعًا.\nقلت: هذا موضوع؛ آفته العسكري؛ ساقه الخطيب في ترجمته، وقال:\n\"وكان غير ثقة، يروي الموضوعات عن الثقات\".\nثم ساق له حديثًا آخر، لوائح الوضع عليه ظاهرة كهذا. ثم قال:\n\"رجال هذين الحديثين كلهم ثقات؛ غير محمد بن الحسن، ونرى الحديثين مما صنعت يداه\". وقال الذهبي:\n\"اتهمه الخطيب بأنه يضع الحديث. قلت: وهو الذي انفرد برواية كتاب \"الحيدة\"، رواه عنه أبو عمرو بن السماك. ورأيت له حديثًا رجال إسناده ثقات","vol":"10","page":294},{"text":"سواه - وهو كذب - في فضل عائشة ﵂. ويغلب على ظني أنه هو الذي وضع كتاب \"الحيدة\"؛ فإني لأستبعد وقوعه جدًا\". قال الحافظ في \"اللسان\":\n\"ووجه استبعاد المصنف كتاب \"الحيدة\": أنه يشتمل على مناظرات أقيمت فيها الحجة لتصحيح مذهب أهل السنة عند المأمون، والحجة [في] قول صاحبها، فلو كان الأمر كذلك؛ ما كان المأمون يرجع إلى مذهب الجهمية، ويحمل الناس عليه، ويعاقب على تركه، ويهدد بالقتل وغيره، كما هو معروف في أخباره في كتب المحنة\". وقال أيضًا في حق المترجم:\n\"قال ابن السمعاني: كان يضع الحديث\".\n<span data-type=\"title\" id=toc-4765>٤٧٤٩ </span>- (وفروا اللحى، وخذوا من الشوارب، وانتفوا الآرباط، واحذروا الفلقتين) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٤٠٤) عن بشر بن الوليد: أخبرنا سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن يحيى إلا سليمان\".\nقلت: وهو متروك.\nوبشر بن الوليد صدوق؛ لكنه كان قد خرف؛ كما قال صالح جزرة.\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٥/ ١٦٨) بهذا اللفظ، وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه سليمان بن داود اليمامي؛ وهو ضعيف\".\nومن رواية الطبراني: أورده السيوطي في \"الجامع\"، لكن بلفظ:","vol":"10","page":295},{"text":"\"وقصوا الأظافير\"! بدل: \"واحذروا الفلقتين\".\nفلا أدري أهو وهم من السيوطي، أم رواية الطبراني؟! والله أعلم.\nوالشطر الأول من الحديث صحيح، ورد من طريق العلاء بن عبد الرحمن بن يعقوب مولى الحرقة عن أبيه عن أبي هريرة مرفوعًا بلفظ:\n\"جزوا الشوارب، وأرخوا اللحى: خالفوا المجوس\".\nأخرجه مسلم (١/ ١٥٣) .\nوقد سبق تحت الحديث (٢١٠٧) .\n<span data-type=\"title\" id=toc-4766>٤٧٥٠ </span>- (وقت العشاء؛ إذا ملأ الليل بطن كل واد) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٧/ ٢) عن قطن بن نسير: حدثنا جعفر بن سليمان الضبعي عن محمد بن عمرو عن يحيى بن عبد الرحمن عن عائشة قالت:\nسئل رسول الله - ﷺ - عن وقت العشاء؟ قال: \"إذا ... \" الحديث. وقال:\n\"لم يروه عن محمد إلا جعفر\".\nقلت: وهما ثقتان على شرط مسلم، وكذلك من دونهما؛ إلا أنه إنما أخرج لمحمد بن عمرو - وهو ابن علقمة الليثي - متابعة.\nوعلى ضعف في قطن بن نسير من قبل حفظه، وقد خولف كما يأتي.\nويحيى بن عبد الرحمن: هو ابن حاطب بن بلتعة المدني.\nوقد أخرجه الديلمي (٤/ ١٣٠) معلقًا على أبي نعيم: حدثنا محمد بن","vol":"10","page":296},{"text":"حميد: حدثنا عبد الله بن صالح: حدثنا الصلت بن مسعود: حدثنا جعفر بن سليمان: حدثنا عمرو بن علقمة: حدثنا محمد بن عبد الرحمن بن حاطب عن أبيه مرفوعًا!\nهكذا وقع إسناده فيه، وأظن أن فيه تحريفًا في موضعين:\nالأول: قوله: محمد بن عبد الرحمن بن حاطب! والصواب: يحيى بن عبد الرحمن ...؛ كما تقدم عند الطبراني؛ وليس في الرواة: محمد بن عبد الرحمن ابن حاطب.\nوالآخر: عمرو بن علقمة! صوابه: محمد بن عمرو بن علقمة.\nوعبد الله بن صالح؛ فيه ضعف.\nومثله - بل أدنى منه -: محمد بن حميد؛ وهو الرازي.\nوالحديث؛ قال الهيثمي (١/ ٣١٣):\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال (الصحيح) \"!\nوخولف جعفر بن سليمان الضبعي في إسناده؛ فقال الإمام أحمد في \"مسنده\" (٥/ ٣٦٥): حدثنا يزيد: حدثنا محمد - يعني: ابن عمرو - عن عبد العزيز بن عمرو بن ضمرة الفزاري عن رجل من جهينة قال:\nسألت رسول الله - ﷺ -: متى أصلي العشاء الآخرة؟ قال: \"إذا ... \" الحديث.\nويزيد هذا: هو ابن هارون، وهو ثقة من رجال الشيخين.\nقلت: وهذا اختلاف شديد في السند والمتن كما هو ظاهر؛ ولذلك لم ينشرح الصدر لتقوية الحديث بهذه الطرق. والله أعلم.","vol":"10","page":297},{"text":"<span data-type=\"title\" id=toc-4767>٤٧٥١ </span>- (وقروا من تعلمون منه العلم، ووقروا من تعلمون العلم) .\nموضوع\nأخرجه الديلمي (٤/ ١٢١) عن محمد بن عبد الملك الأنصاري عن نافع عن ابن عمر رفعه.\nقلت: وهذا موضوع؛ آفته الأنصاري هذا؛ قال أحمد:\n\"كان أعمى يضع الحديث\". وقال الحاكم:\n\"روى عن نافع وابن المنكدر الموضوعات\".","vol":"10","page":298},{"text":"<span data-type=\"title\" id=toc-4768>٤٧٥٢ </span>- (ولد الملاعنة عصبته عصبة أمه) .\nضعيف\nأخرجه الحاكم (٤/ ٣٤١)، والبيهقي (٦/ ٢٥٩) عن حماد بن سلمة عن داود بن أبي هند عن عبد الله بن عبيد بن عمير عن رجل من أهل الشام أن رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم؛ غير الرجل الشامي؛ فلم أعرفه، وهو إما تابعي كبير؛ فيكون مرسلًا، وإما صحابي؛ فيكون مسندًا.\nوعلى الأول؛ فهو ضعيف.\nوعلى الآخر صحيح؛ لأن الجهالة في الصحابة لا تضر. ولكن ليس لدينا ما يرجح أحدهما على الآخر، بل ظاهر رواية سفيان الثوري عن داود بن أبي هند: حدثني عبد الله بن عبيد الأنصاري قال:\nكتبت إلى أخ لي من بني زريق: لمن قضى رسول الله - ﷺ - بولد الملاعنة؟ فقال: قضى به رسول الله - ﷺ - لأمه؛ قال:","vol":"10","page":298},{"text":"\"هي بمنزلة أبيه ومنزلة أمه\".\nأخرجه البيهقي.\nقلت: فقوله: (أخ لي) ظاهر أنه تابعي مثله. ولعله لذلك قال البيهقي:\n\"وهذا منقطع\"؛ أي: مرسل.\n<span data-type=\"title\" id=toc-4769>٤٧٥٣ </span>- (وما لي لا أغضب وأنا آمر بالأمر فلا أتبع) .\nضعيف\nأخرجه ابن ماجه (٢/ ٢٣٠)، وأحمد (٤/ ٢٨٦) عن أبي بكر بن عياش: حدثنا أبو إسحاق عن البراء بن عازب قال:\nخرج رسول الله - ﷺ - وأصحابه، قال: فأحرمنا بالحج، فلما قدمنا مكة؛ قال:\n\"اجعلوا حجكم عمرة\". قال: فقال الناس: يا رسول الله! قد أحرمنا بالحج؛ فكيف نجعلها عمرة؟! قال:\n\"انظروا ما آمركم به فافعلوا\". فردوا عليه القول! فغضب، ثم انطلق حتى دخل على عائشة غضبان، فرأت الغضب في وجهه، فقالت: من أغضبك أغضبه الله؟! قال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لعنعنة أبي إسحاق واختلاطه؛ قال البوصيري في \"زوائده\" (١٨٣/ ٢):\n\"رجاله ثقات؛ إلا أن فيه أبا إسحاق - واسمه عمرو بن عبد الله - اختلط بآخره. ولم [يتبين] حال أبي بكر بن عياش؛ هل روى عنه قبل الاختلاط أو بعده؟ فيوقف حديثه حتى يتبين حاله. رواه النسائي في \"عمل اليوم والليلة\" عن أبي بكر بن عياش به\".","vol":"10","page":299},{"text":"<span data-type=\"title\" id=toc-4770>٤٧٥٤ </span>- (وهبت لخالتي غلامًا، ونهيت أن تجعله حجامًا) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٣/ ٢/ ٢٩٨) عن محمد بن إسحاق عن العلاء بن عبد الرحمن بن يعقوب عن رجل من بني سهم عن علي بن ماجدة سمع عمر ﵁ سمع النبي - ﷺ - قال ... فذكره.\nومن طريق أخرى عن ابن إسحاق عن العلاء عن أبي ماجدة عن عمر به وقال:\n\"لم يصح إسناده\".\nومن هذا الوجه: أخرجه أحمد (١/ ١٧)، وأبو داود (٣٤٣٠-٣٤٣٢) .\nوصرح ابن إسحاق بالتحديث عندهما، وأسقط أبو داود الرجل السهمي من إسناده؛ كما في رواية البخاري الثانية.\nوعلة الحديث: الاضطراب في إسناده.\nوجهالة علي بن ماجدة؛ قال الحافظ فيه:\n\"مجهول\". وقال الذهبي:\n\"ذكره البخاري في \"الضعفاء\" ... \".\nوالحديث؛ رواه الطبراني من حديث جابر مرفوعًا نحوه؛ قال الهيثمي (٤/ ٩٣):\n\"رواه الطبراني في \"الكبير\"، وفيه عثمان بن عبد الرحمن الوقاصي، وهو متروك\".\nقلت: ولم أره في ترجمة جابر بن عبد الله، ولا في ترجمة غيره ممن يسنى جابرًا من \"المعجم الكبير\"؛ فلعله أورده في ترجمة أخرى لمناسبة ما؛ فإنه قد يفعل ذلك أحيانًا (١) .\n_________\n(١) نعم؛ رواه فيه (٢٤ / ٤٣٩) في مسند فاختة بنت عمرو ﵂. (الناشر)","vol":"10","page":300},{"text":"<span data-type=\"title\" id=toc-4771>٤٧٥٥ </span>- (ويح الفراخ فراخ آل محمد؛ من خليفة مستخلف مسرف) .\nضعيف\nأخرجه الديلمي (٤/ ١٣٣) من طريق أبي نعيم عن المقدمي: حدثنا عبد الله بن جعفر عن موسى بن عبيدة عن إياس بن سلمة عن سلمة بن الأكوع رفعه.\nقلت: وهذا إسناد ضعيف؛ لضعف موسى بن عبيدة.\nوعبد الله بن جعفر؛ الظاهر أنه ابن المديني، وهو ضعيف أيضًا.","vol":"10","page":301},{"text":"<span data-type=\"title\" id=toc-4772>٤٧٥٦ </span>- (ويل للعالم من الجاهل، وويل للجاهل من العالم) .\nضعيف\nأخرجه الديلمي (٤/ ١٣٥) عن محمد بن مصعب عن المبارك بن فضالة عن الحسن عن أنس رفعه.\nقلت: وهذا سند ضعيف؛ المبارك بن فضالة مدلس؛ وقد عنعنه.\nومحمد بن مصعب - وهو القرقساني - فيه ضعف من قبل حفظه.","vol":"10","page":301},{"text":"<span data-type=\"title\" id=toc-4773>٤٧٥٧ </span>- (ويل للمالك من المملوك، وويل للمملوك من المالك، وويل للغني من الفقير، وويل للفقير من الغني، وويل للشديد من الضعيف، وويل للضعيف من الشديد) .\nضعيف\nرواه أبو يعلى (٧/ ٤٠٠٩)، وأبو محمد الأردبيلي في \"الفوائد\" (١٨٣/ ١)، وابن بشران في \"الأمالي\" (٢٥/ ٩١/ ٢)، وأبو نعيم في \"الحلية\" (٥/ ٥٥)، وأبو طاهر القرشي في \"حديث أبي عبد الله بن مروان الأنصاري\" (١/ ٢)، والبيهقي في \"الشعب\" (٢/ ٤١٦/ ٢) من طرق عن أبي شهاب الحناط عبد ربه بن نافع عن الأعمش عن أنس مرفوعًا.","vol":"10","page":301},{"text":"قلت: وهذا إسناد ضعيف؛ لانقطاعه بين الأعمش وأنس؛ فإنه لم يثبت له منه سماع، كما في \"التهذيب\".\nوأبو شهاب عبد ربه؛ وإن كان من رجال الشيخين؛ فقد قال الحافظ:\n\"صدوق يهم\".\nوالحديث؛ قال الهيثمي:\n\"رواه البزار عن شيخه محمد بن الليث (١)، وقد ذكره ابن حبان في \"الثقات\" وقال: يخطىء ويخالف. وبقية رجاله رجال \"الصحيح\". ورواه أبو يعلى وغيره\". كما في \"فيض القدير\"!\nلكن قال الحافظ:\n\"وهذا الذي قال فيه ابن حبان ما قال؛ وجدت له خبرًا موضوعًا، رواه بسند \"الصحيح\" عن ابن عمر ... \". وقال الذهبي:\n\"لا يدرى من هو، وأتى بخبر موضوع ... قال السليماني: فيه نظر\".\n<span data-type=\"title\" id=toc-4774>٤٧٥٨ </span>- (ويل للمتألين من أمتي الذين يقولون: فلان في الجنة، وفلان في النار) .\nضعيف\nرواه البخاري في \"التاريخ\" (١/ ٢/ ١٩١)، وابن بطة في \"الإبانة\" (٦/ ٦٠/ ١) بسند صحيح عن ليث عن زيد عن جعفر العبد ي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ليث: هو ابن أبي سليم، كان قد اختلط.\n_________\n(١) وأخرجه من طريق أخرى عن حذيفة (٣٤٤١) .","vol":"10","page":302},{"text":"وزيد: هو ابن أرطأة الدمشقي؛ ثقة عابد، وهو تابعي صغير.\nوجعفر العبد ي: هو ابن زيد؛ قال ابن أبي حاتم (١/ ١/ ٤٨٠):\n\"روى عن أنس. روى عن صالح المري، وسلام بن مسكين، وحماد بن زيد. قال أبي: ثقة\".\nقلت: فالحديث مرسل؛ فهو علة أخرى نبه السيوطي عليها؛ فإنه قال في \"الجامع الصغير\":\n\"تخ - عن جعفر العبد ي مرسلًا\".\n<span data-type=\"title\" id=toc-4775>٤٧٥٩ </span>- (ويل لمن استطال على مسلم، فانتقص حقه، ويل له - ثلاثًا -) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٧/ ١٤٣)، وعنه الديلمي (٤/ ١٣٣) من طريق محمد بن محمد بن عبد الله: حدثنا شعيب بن حرب: حدثنا سفيان عن سهيل عن أبيه عن أبي هريرة رفعه. وقال أبو نعيم:\n\"غريب من حديث الثوري، تفرد به شعيب، وبشر بن إبراهيم الأنصاري\".\nقلت: الأنصاري هذا ممن يضع الحديث؛ وهو ليس في هذا الإسناد، وإنما ذكره أبو نعيم متابعًا لشعيب.\nوأما شعيب الذي في الإسناد؛ فهو ثقة.\nلكن الرواي عنه محمد بن محمد بن عبد الله؛ لم أجد له ترجمة؛ فهو آفة هذا الإسناد. والله أعلم.","vol":"10","page":303},{"text":"<span data-type=\"title\" id=toc-4776>٤٧٦٠ </span>- (الورع: الذي يقف عند الشبهة) .\nموضوع\nرواه ابن أبي الدنيا في \"الورع\" (١٦٢/ ١)، وعنه الأصبهاني في \"الترغيب\" (٣٢٧/ ٢): حدثنا القاسم بن هاشم قال: حدثنا الخطاب بن عثمان الفوزي قال: حدثنا عبيد الله بن القاسم الأسدي قال: حدثني العلاء بن ثعلبة الأسدي عن أبي المليح عن واثلة بن الأسقع قال:\nقلت: يا رسول الله! من الورع؟ قال: \"الذي ... \" فذكره.\nقلت: وهذا إسناد موضوع؛ العلاء بن ثعلبة مجهول.\nوعبيد الله؛ كذا وقع في هذه الرواية؛ وإنما هو عبيد بن القاسم الأسدي؛ وهو كذاب.\nوالحديث؛ أورده الهيثمي في \"مجمع الزوائد\" (١٠/ ٢٩٤) مطولًا، وقال:\n\"رواه أبو يعلى، والطبراني، وفيه عبيد بن القاسم، وهو متروك\".","vol":"10","page":304},{"text":"<span data-type=\"title\" id=toc-4777>٤٧٦١ </span>- (الورود الدخول؛ لا يبقى بر ولا فاجر إلا دخلها، فتكون على المؤمنين بردًا وسلامًا [كما كانت] على إبراهيم، حتى إن للنار - أو قال: لجهنم - ضجيجًا من بردهم، ثم ينجي الله الذين اتقوا ويذر الظالمين فيها جثيًا) .\nضعيف\nرواه البيهقي في \"الشعب\" (١/ ٣٣٦/ ٣٧٠)، وعبد الغني المقدسي في \"جزء ذكر النار\" (٢٢٥/ ٢) عن أبي صالح غالب بن سليمان عن كثير بن زياد البرساني عن أبي سمية قال:\nاختلفنا ههنا بالبصرة في الورود؛ فقال قوم: لا يدخلها مؤمن. وقال قوم:","vol":"10","page":304},{"text":"يدخلونها ثم ينجي الله الذين اتقوا. فأتيت جابر بن عبد الله، فسألته فقلت له: اختلفنا فيه بالبصرة، فقال قوم: لا يدخلها مؤمن. وقال آخرون: يدخلونها جميعًا ثم ينجي الله الذين اتقوا. فأهوى بأصبعيه إلى أذنيه، وقال: صمتا إن لم أكن سمعت رسول الله - ﷺ - يقول ... فذكره.\nومن هذا الوجه: رواه عبد بن حميد في \"المنتخب من المسند\" (١١٩/ ١-٢)، وأحمد (٣/ ٣٢٨-٣٢٩) . وقال في \"الترغيب\" (٤/ ٢١٢):\n\"رواه أحمد، ورواته الثقات، والبيهقي بإسناد حسنه\"!\nورواه الحاكم (٤/ ٥٨٧)؛ لكنه قال - بدل (أبي سمية) -: (منية الأزدية عن عبد الرحمن بن شبية)، ولم يذكر جابرًا، مع أن عبد الرحمن هذا تابعي كـ (مُنية)؛ وهي مجهولة. ومع ذلك قال:\n\"صحيح الإسناد\"! ووافقه الذهبي!!\nفلعل في إسناده زيادة ونقصًا.\nورجال إسناد الحديث ثقات معروفون؛ غير أبي سمية؛ فأورده ابن أبي حاتم (٤/ ٢/ ٣٨٨) بهذه الرواية؛ ولم يذكر فيه جرحًا ولا تعديلًا. وقال الذهبي في \"الميزان\":\n\"مجهول\".\nوأما ابن حبان فأورده في \"الثقات\" (١/ ٣٠٢) من هذه الرواية أيضًا - وقال الحافظ ابن كثير في \"تفسيره\" (٣/ ١٣٢) - بعدما عزاه لأحمد -:\n\"غريب\".","vol":"10","page":305},{"text":"ومع هذه الجهالة والغرابة؛ تجرأ الشيخ الرفاعي، فقال بغير علم - كعادته - في فهرس \"مختصره\" (٢/ ٦٢٢):\n\"صحيح\"!\nوأما قول البيهقي عقب الحديث:\n\"هذا إسناد حسن، ذكره البخاري في \"التاريخ\"، وشاهده الحديث الثابت عن أبي الزبير عن جابر عن أم مبشر عن النبي - ﷺ - مثله\"!\nقلت: فهو مردود من الناحيتين: السند، والشهادة:\nأما السند: فقد عرفت أن فيه جهالة، وذكر البخاري إياه في \"التاريخ\" لا يعطيه قوة، والأمر أوضح من أن يحتاج إلى بيان.\nوأما الشهادة: فهي قاصرة؛ لأن حديث أم مبشر ليس فيه إلا ما يفهم منه أن الورود بمعنى الدخول، لا شيء غير ذلك. انظر \"صحيح مسلم\" (٧/ ١٩٦) .\n<span data-type=\"title\" id=toc-4778>٤٧٦٢ </span>- (الوضوء شطر الإيمان، والسواك شطر الوضوء) .\nضعيف\nأخرجه ابن أبي شيبة (١/ ١٧٠): حدثنا وكيع: حدثنا عبد الرحمن ابن عمرو الأوزاعي عن حسان بن عطية قال ... فذكره موقوفًا عليه لم يرفعه، لكن تمامه يشعر بأنه مرفوع؛ فإنه قال:\n\"ولولا أن أشق على أمتي؛ لأمرتهم بالسواك عند كل صلاة (١)، ركعتان يستاك فيهما العبد؛ أفضل من سبعين ركعة لا يستاك فيها\".\nقلت: ورجاله ثقات رجال الشيخين، ولكنه مرسل.\n_________\n(١) وقد صحَّت هذه الفقرة؛ انظر \" صحيح الترغيب \" (رقم: ٢٠٥) .","vol":"10","page":306},{"text":"والشطر الأول منه؛ قد جاء موصولًا من حديث أبي مالك الأشعري مرفوعًا بلفظ:\n\"الطهور شطر الإيمان\".\nأخرجه مسلم وغيره، وهو مخرج في \"تخريج مشكلة الفقر\" (٥٩) .\n<span data-type=\"title\" id=toc-4779>٤٧٦٣ </span>- (الوضوء قبل الطعام حسنة، وبعد الطعام حسنتان) .\nموضوع\nأخرجه الديلمي (٤/ ١٤٣) عن الحاكم بسنده عن عيسى بن إبراهيم: حدثنا الحكم بن عبد الله عن الزهري عن سعيد بن المسيب عن عائشة قالت ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته الحكم بن عبد الله؛ وهو كذاب هالك.\nوعيسى بن إبراهيم - وهو ابن طهمان الهاشمي - متروك.\nونحو هذا الحديث: ما أخرجه الطبراني في \"الأوسط\" عن ابن عباس مرفوعًا بلفظ:\n\"الوضوء قبل الطعام وبعده؛ مما ينفي الفقر، وهو من سنن المرسلين\". قال الهيثمي (٥/ ٢٤):\n\"وفيه نهشل بن سعيد، وهو متروك\".\nوكذا قال الحافظ، وزاد:\n\"وكذبه إسحاق بن راهويه\".\nوروى الدولابي (٢/ ٩٩) عن معاذ بن رفاعة قال: سمعت أبا محمد عبد الرحمن ابن إبراهيم قال:","vol":"10","page":307},{"text":"الوضوء قبل الطعام وبعد الطعام؛ يورث الغني، وينفي الفقر.\nوأبو محمد هذا؛ لم أعرفه، وهو تابعي؛ فإن معاذ بن رفاعة تابعي صغير.\n<span data-type=\"title\" id=toc-4780>٤٧٦٤ </span>- (الولد ثمرة القلب، وإنه مجبنة، مبخلة، محزنة) .\nضعيف\nأخرجه أبو يعلى (١/ ٢٩٠)، والبزار (١٨٩٢ - كشف) عن ابن أبي ليلى عن العوفي عن أبي سعيد مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ العوفي هو عطية بن سعد، وهو ضعيف مدلس.\nوابن أبي ليلى: اسمه محمد بن عبد الرحمن، وهو سيىء الحفظ.\nوالحديث؛ إنما أوردته من أجل قوله:\n\"ثمرة القلب\"؛ وإلا فسائره له شواهد؛ فانظر \"صحيح الجامع الصغير\" (١٩٨٥ و١٩٨٦)، وأوردت حديث الترجمة في \"ضعيف الجامع الصغير\" (٦١٧٨) .","vol":"10","page":308},{"text":"<span data-type=\"title\" id=toc-4781>٤٧٦٥ </span>- (الولد من ريحان الجنة) .\nضعيف\nرواه ابن عدي (٢١١/ ٢) عن الوليد بن مسلم عن ابن لهيعة عن أبي الأسود عن عروة عن عائشة مرفوعًا. وقال:\n\"حديث غير محفوظ\".\nقلت: وعلته شيئان:\nالأول: ضعف ابن لهيعة.\nوالآخر: العنعنة في سلسلة السند؛ فإن الوليد بن مسلم كان يدلس تدليس التسوية.","vol":"10","page":308},{"text":"والحديث؛ عزاه السيوطي للحكيم الترمذي عن خولة بنت حكيم؛ وقد مضى من رواية الترمذي وغيره عنها بلفظ:\n\".. وإنكم لمن ريحان الله\".\nانظر الحديث (٣٢١٤) .\n<span data-type=\"title\" id=toc-4782>٤٧٦٦ </span>- (لا أشتري شيئًا ليس عندي ثمنه) .\nضعيف\nأخرجه أبو داود (٢/ ٨٥)، وأحمد (١/ ٢٣٥)، والضياء في \"المختارة\" (٦٥/ ٥٢/ ١) عن وكيع: حدثنا شريك عن سماك عن عكرمة عن ابن عباس قال:\nقدمت عير المدينة، فاشترى النبي - ﷺ -، فربح أواقي، فقسمها في أرامل عبد المطلب، وقال ... فذكره.\nوقال أبو داود: حدثنا عثمان بن أبي شيبة وقتيبة بن سعيد عن شريك عن سماك عن عكرمة رفعه.\nقلت: لم يذكر ابن عباس في إسناده؛ فأرسله.\nوهو ضعيف موصولًا ومرسلًا؛ لأن مداره على شريك؛ وهو ابن عبد الله القاضي؛ وهو ضعيف لسوء حفظه.\nوقد أخرجه الحاكم (٢/ ٢٤)، والطبراني (٣/ ١٣٤/ ١) عن سعيد بن سليمان الواسطي: حدثنا شريك به موصولًا. وقال الحاكم:\n\"صحيح\"! ووافقه الذهبي!\nوقد أشار البخاري إلى ضعف الحديث بقوله في \"الصحيح\":","vol":"10","page":309},{"text":"\"باب من اشترى بالدين وليس عنده ثمنه، أو ليس بحضرته\". قال الحافظ في \"شرحه\" (٥/ ٤١):\n\"أي: فهو جائز. وكأنه يشير إلى ضعف ما جاء عن ابن عباس مرفوعًا: \"لا أشتري ما ليس عندي ثمنه\". تفرد به شريك عن سماك، واختلف في وصله وإرساله\".\n<span data-type=\"title\" id=toc-4783>٤٧٦٧ </span>- (لا أعافي أحدًا قتل بعد أخذه الدية) .\nضعيف\nأخرجه الطيالسي (١/ ٢٩٦): حدثنا حماد بن سلمة عن مطر الوراق عن رجل عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مطر الوراق؛ فيه ضعف.\nوالرجل لم يسم.\nلكن رواه أبو داود (٢/ ٢٤٥)، وأحمد (٣/ ٣٦٣) من طريقين آخرين عن حماد ابن سلمة به؛ إلا أنه زاد فقال: عن رجل أحسبه الحسن.\nوالحسن هذا: هو البصري، فإن كان الوراق قد حفظه؛ فهو مدلس؛ وقد عنعنه.","vol":"10","page":310},{"text":"<span data-type=\"title\" id=toc-4784>٤٧٦٨ </span>- (لا اعتكاف إلا بصيام) .\nضعيف\nأخرجه الدارقطني (ص ٢٤٧)، والحاكم (١/ ٤٤١)، وعنه البيهقي (٤/ ٣١٧) عن سويد بن عبد العزيز: حدثنا سفيان بن حسين عن الزهري عن عروة عن عائشة مرفوعًا. وقال الدارقطني:\n\"تفرد به سويد عن سفيان بن حسين\". وقال الحاكم مشيرًا إلى تضعيفه:\n\"لم يحتج الشيخان بسفيان بن حسين\".","vol":"10","page":310},{"text":"يعني: في روايته عن الزهري خاصة، وإلا؛ فهو حجة عندهما وعند الآخرين في روايته عن غيره. وقال البيهقي:\n\"وهذا وهم من سفيان بن حسين، أو من سويد بن عبد العزيز. وسويد بن عبد العزيز الدمشقي ضعيف بمرة، لا يقبل منه ما تفرد به\". وقال فيه الحافظ في \"التقريب\":\n\"لين الحديث\".\nقلت: والمحفوظ عن عائشة بلفظ:\n... والسنة فيمن اعتكف أن يصوم.\nأخرجه أبو داود (١/ ٣٨٧)، والبيهقي (٤/ ٣٢٠) من طريقين آخرين عن الزهري عن عروة بن الزبير عنها.\nوهذا إسناد صحيح.\nوأخرجه الدارقطني من طريق ابن جريج: أخبرني الزهري - عن الاعتكاف وكيف سنته - عن سعيد بن المسيب وعروة بن الزبير عنها.\nوسنده صحيح أيضًا.\n<span data-type=\"title\" id=toc-4785>٤٧٦٩ </span>- (لا بأس بالحديث قدمت فيه أو أخرت؛ إن أصبت معناه) .\nموضوع\nرواه ابن عساكر (١٧/ ٣٥٨/ ١) عن الأحوص بن المفضل: حدثنا أبي قال: وحدثني أبو نعيم النخعي: أخبرنا العلاء بن كثير أبو سعيد الشامي عن مكحول قال:\nخرجنا إلى واثلة بن الأسقع؛ فقلنا: يا أبا الأسقع! حدثنا بحديث غض، لا","vol":"10","page":311},{"text":"تقدم فيه ولا تؤخر؛ حتى كأنا نسمعه من رسول الله - ﷺ -! فغضب الشيخ أو أجلس فقال: ما منكم من أحد قام في ليلته هذه بشيء من القرآن؟ فقلنا: ما منا إلا من قد قام بما رزقه الله من ذلك. قال: فكان أحدكم حالفًا ما قدم حرفًا حرفًا من كتاب الله ولا أخره؟! إنا قد كنا أمسكنا عن الأحاديث على عهد رسول الله - ﷺ - حتى سمعناه يقول ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، بل موضوع؛ آفته العلاء بن كثير هذا؛ قال الحافظ:\n\"متروك؛ رماه ابن حبان بالوضع\". وقال أبو زرعة:\n\"ضعيف الحديث، واهي الحديث، يحدث عن مكحول عن واثلة بمناكير\". وقال البخاري وغيره:\n\"منكر الحديث\".\nوقد خالفه العلاء بن الحارث، فرواه عن مكحول به موقوفًا على واثلة مختصرًا.\nأخرجه الدارمي (١/ ٩٣)، والخطيب في \"الكفاية\" (ص ٢٠٤) .\nقلت: وهذا هو الصواب، موقوف، ورفعه باطل.\nوالعلاء بن الحارث ثقة فقيه، لكنه كان اختلط.\n<span data-type=\"title\" id=toc-4786>٤٧٧٠ </span>- (لا بأس بتعليق التعويذ من القرآن قبل نزول البلاء، وبعد نزول البلاء) .\nضعيف\nأخرجه الديلمي (٤/ ٢٠٤) عن أبي نعيم بسنده عن هاشم بن عمرو البيروتي: حدثني سليمان بن أبي كريمة عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.","vol":"10","page":312},{"text":"قلت: وهذا إسناد ضعيف؛ سليمان بن أبي كريمة؛ ضعفه أبو حاتم. وقال ابن عدي:\n\"عامة أحاديثه مناكير\".\nوعمرو البيروتي: هو ابن هاشم؛ قال الحافظ:\n\"صدوق يخطىء\".\nوابنه هاشم بن عمرو؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-4787>٤٧٧١ </span>- (لا تأذن امرأة في بيت زوجها إلا بإذنه، ولا تقوم من فراشها فتصلي تطوعًا إلا بإذنه) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ١٤٩/ ١) عن عبد الله بن الأجلح عن يزيد بن أبي زياد عن مقسم عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يزيد بن أبي زياد - وهو الهاشمي مولاهم - ضعيف.\nلكن الشطر الأول من الحديث صحيح؛ له شاهد من حديث أبي هريرة مرفوعًا به، في حديث أخرجه الشيخان وغيرهما، وهو مخرج في \"صحيح أبي داود\" (٢١٢١)، وهو عند ابن حبان في \"صحيحه\" (١٩٦٦ - موارد) مقتصرًا على هذا الشطر.","vol":"10","page":313},{"text":"<span data-type=\"title\" id=toc-4788>٤٧٧٢ </span>- (لا تبتئسي على حميمك؛ فإن ذلك من حسناته) .\nضعيف\nأخرجه ابن ماجه (١/ ٤٤٣): حدثنا هشام بن عمار: حدثنا الوليد بن مسلم: حدثنا الأوزاعي عن عطاء عن عائشة:","vol":"10","page":313},{"text":"أن رسول الله - ﷺ - دخل عليها، وعندها حميم لها يخنقه الموت، فلما رأى النبي - ﷺ - ما بها قال لها ... فذكره. وقال البوصيري في \"زوائده\" (٩٠/ ٢):\n\"هذا إسناد صحيح، رجاله ثقات، والوليد - وإن كان يدلس -؛ فقد صرح بالتحديث، فزالت تهمة تدليسه\"!\nكذا قال! وكأنه ذهل عن كون تدليس الوليد بن مسلم ليس من هذا النوع الذي تزول شبهة تدليسه لمجرد تصريحه هو فقط بالتحديث عن شيخه؛ فإنه كان يدلس تدليس التسوية كما قال الحافظ في \"التقريب\"؛ اعتمادًا منه على من تقدمه من الأئمة؛ منهم الدارقطني، قال:\n\"كان الوليد يرسل؛ يروي عن الأوزاعي أحاديث، [هي] عند الأوزاعي عن شيوخ ضعفاء؛ قد أدركهم الأوزاعي، فيسقط أسماء الضعفاء، ويجعلها عن الأوزاعي عن نافع، وعن عطاء\". وقال الهيثم بن خارجة:\n\"قلت للوليد: قد أفسدت حديث الأوزاعي عن الزهري! قال: كيف؟ قلت: تروي عن الأوزاعي عن نافع، وعن الأوزاعي عن الزهري، وغيرك يدخل بين الأوزاعي وبين نافع: عبد الله بن عامر، وبينه وبين الزهري: إبراهيم بن مرة وقرة وغيرهما؛ فما يحملك على هذا؟ قال: أنبل الأوزاعي عن هؤلاء! قلت: فإذا روى الأوزاعي عن هؤلاء وهؤلاء - وهم ضعفاء - أحاديث مناكير، فأسقطتهم أنت وصيرتها من رواية الأوزاعي عن الثقات؛ ضعف الأوزاعي! قال: فلم يلتفت إلى قولي\"!\nقلت: فهذا هو تدليس الوليد؛ أنه يسقط شيخ شيخه الأوزاعي الذي بينه وبين شيخ شيخ الأوزاعي، وهو هنا عطاء، فحتى يكون الحديث سالمًا من شبهة تدليسه؛ فلا بد من التصريح بالتحديث بين الأوزاعي وعطاء، وهذا غير موجود في إسناد هذا الحديث، فهو ضعيف غير صحيح.","vol":"10","page":314},{"text":"ثم إن الراوي عن الوليد - هشام بن عمار -؛ فيه ضعف أيضًا؛ قال الحافظ:\n\"صدوق، مقرىء، كبر فصار يتلقن، فحديثه القديم أصح\".\n<span data-type=\"title\" id=toc-4789>٤٧٧٣ </span>- (لا تجار أخاك ولا تشاره) .\nضعيف\nرواه الخطابي في \"الغريب\" (٦٥/ ٢): حدثنيه عبد العزيز بن محمد: أخبرنا ابن الجنيد: أخبرنا عبد الوارث: أخبرنا عبد الله عن أبي بكر بن أبي مريم عن حريث بن عمرو يرفعه. وقال:\n\"قوله: لا تجار: هو من الجراء في الخيل، وهو أن يتجارى الرجلان للمسابقة، يقول: لا تطاوله ولا تغالبه. وقوله: لا تشاره؛ أي: لا تلاجه، يقال: قد استشرى الرجل: إذا لج في الأمر\".\nقلت: وإسناده ضعيف منقطع، أبو بكر بن أبي مريم؛ قال الحافظ:\n\"ضعيف، وكان قد سرق بيته فاختلط، من السابعة\".\nوالحديث؛ عزاه السيوطي لابن أبي الدنيا في \"ذم الغيبة\" عن حريث؛ وزاد:\n\"ولا تماره\". قال المناوي:\n\"حريث - مصغر حارث - المخزومي، له صحبة\".","vol":"10","page":315},{"text":"<span data-type=\"title\" id=toc-4790>٤٧٧٤ </span>- (لا تجوزوا الوقت إلا بإحرام) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ١٥٣) عن عبد السلام بن حرب عن خصيف عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ خصيف - وهو ابن عبد الرحمن الجزري - ضعيف","vol":"10","page":315},{"text":"لسوء حفظه؛ قال الذهبي في \"المغني\":\n\"ضعفه أحمد وغيره\".\n<span data-type=\"title\" id=toc-4791>٤٧٧٥ </span>- (لا تزوجن عجوزًا ولا عاقرًا؛ فإني مكاثر) .\nضعيف\nرواه الحربي في \"غريب الحديث\" (٥/ ١٧٥/ ١)، والخطيب (٤/ ٤٤)، والواحدي في \"الوسيط\" (٣/ ١١٥/ ٢) عن عمرو بن الوليد قال: سمعت معاوية ابن يحيى يحدث عن يزيد بن جابر عن جبير بن نفير عن عياض بن غنم الأشعري مرفوعًا:\n\"يا عياض بن غنم الأشعري! لا ... \" الحديث.\nقلت: وهذا إسناد ضعيف؛ معاوية بن يحيى؛ اثنان كلاهما دمشقي: أحدهما أبو روح الصدفي، والآخر أبو مطيع الطرابلسي، وكلاهما ضعيف.\nثم تبين أنه الأول منهما؛ فقد أخرجه الحاكم (٣/ ٢٩٠) من الوجه المذكور عنه مصرحًا بأنه الصدفي. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: معاوية ضعيف\".","vol":"10","page":316},{"text":"<span data-type=\"title\" id=toc-4792>٤٧٧٦ </span>- (لا تسأل الرجل فيم يضرب امرأته، ولا تسأله عمن يعتمد من إخوانه ولا يعتمدهم، ولا تنم إلا على وتر) .\nضعيف\nأخرجه ابن ماجه (١/ ٦١٢)، وابن نصر (ص ١١٧)، والحاكم (٤/ ١٧٥)، وأحمد (١/ ٢٠) عن أبي عوانة: حدثنا داود بن عبد الله الأودي عن عبد الرحمن المسلي عن الأشعث بن قيس قال:","vol":"10","page":316},{"text":"تضيفت عمر بن الخطاب ﵁، فقام في بعض الليل امرأته فضربها، ثم ناداني: يا أشعث! قلت: لبيك! قال: احفظ عني ثلاثًا حفظتهن عن رسول الله - ﷺ - ... فذكره. والسياق للحاكم. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nكذا قال! مع أنه قال في ترجمة المسلي هذا من \"الميزان\":\n\"لا يعرف إلا في هذا الحديث، تفرد عنه داود بن عبد الله الأودي\".\n(تنبيه): لم ترد الفقرة الثانية عند ابن نصر، وأشار إليها الراوي عند ابن ماجه وأحمد بقوله:\nونسيت الثالثة.\n<span data-type=\"title\" id=toc-4793>٤٧٧٧ </span>- (لا تسأل المرأة زوجها الطلاق في غير كنهه فتجد ريح الجنة، وإن ريحها من مسيرة أربعين عامًا) .\nضعيف\nأخرجه ابن ماجه (١/ ٦٣٢)، وعنه الضياء في \"المختارة\" (٦٣/ ١٠/ ١) عن جعفر بن يحيى بن ثوبان عن عمه عمارة بن ثوبان عن عطاء عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ كما قال البوصيري في \"زوائده\" (١٢٤/ ٤ و١٢٨/ ٢)؛ وعلته جعفر هذا وعمه؛ قال الذهبي:\n\"قال ابن المديني، مجهول. قلت: وعمه لين\".\n(الكنه): جوهر الشيء وغايته.","vol":"10","page":317},{"text":"<span data-type=\"title\" id=toc-4794>٤٧٧٨ </span>- (لا تسبوا الأئمة، وادعوا لهم بالصلاح؛ فإن صلاحهم لكم صلاح) .\nضعيف جدًا\nرواه أبو سعد عبد الرحمن بن حمدان البصري في \"جزء من الأمالي\" (١٤٣/ ١) عن محمد بن عبيد البخاري قال: أخبرنا موسى بن عمير عن مكحول عن أبي أمامة مرفوعًا.\nورواه الطبراني في \"الأوسط\" (١/ ١٩٤/ ١-٢): حدثنا أحمد: أخبرنا عبد الملك بن عبد ربه الطائي: أخبرنا موسى بن عمير به. وقال:\n\"لم يروه عن مكحول إلا موسى، تفرد به عبد الملك\".\nقلت: قال الذهبي:\n\"منكر الحديث، وله عن الوليد بن مسلم خبر موضوع\".\nقلت: لكنه لم يتفرد به كما تشهد رواية \"الأمالي\" عن محمد بن عبيد البخاري.\nلكنى لم أجد لابن عبيد هذا ترجمة!\nوموسى بن عمير: هم الأعمى القرشي؛ وهو ضعيف جدًا. وفي \"التقريب\":\n\"متروك، وقد كذبه أبو حاتم\".\nوالحديث؛ قال الهيثمي في \"المجمع\" (٥/ ٢٤٨-٢٤٩):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\" عن شيخه الحسين بن محمد بن مصعب الأشناني؛ ولم أعرفه، وبقية رجاله ثقات\"!","vol":"10","page":318},{"text":"فهذا الكلام لا ينطبق على إسناد \"الأوسط\" من ناحيتين:\nالأولى: أن شيخ الطبراني فيه ليس هو الحسين؛ بل أحمد، ولم أعرفه (١) .\nوقد تابعه أبو الفضل العباس بن أحمد الوشا عند الخطيب (١٢/ ١٥١) . وقال:\n\"كان أحد الشيوخ الصالحين\".\nالثانية: أن بقية رجاله ليسوا كلهم ثقات كما علمت؛ فلعل الهيثمي يعني بهذا الكلام إسناد \"الكبير\"، وإني لأستبعد أن يكون من طريق غير طريق موسى ابن عمير! والله أعلم.\nثم تأكدت مما استبعدته بعد أن طبع \"المعجم الكبير\" للطبراني، فوجدت الحديث قد أخرجه فيه (٨/ ١٥٨/ ٧٦٠٩) عن شيخه الأشناني فقال: حدثنا الحسين بن محمد بن مصعب الأشناني - بالكوفة -: حدثنا محمد بن عبيد المحاربي: حدثنا موسى بن عمير عن مكحول عن أبي أمامة به مرفوعًا.\nوبهذا الإسناد: أخرجه في \"مسند الشاميين\" أيضًا (ص ٦٥٦) .\nوقد كشف لنا هذا الإسناد عن الحقائق الآتية:\nالأولى: أن (البخاري) في سند أبي سعد البصري محرف من (المحاربي) ! وحينئذ؛ فمحمد بن عبيد المحاربي ثقة من رجال \"التهذيب\"؛ فهو متابع قوي للطائي.\nالثانية: أن شيخ الطبراني في \"معجمه الكبير\" هو غير شيخه في \"معجمه الأوسط\"؛ خلافًا لما يوهمه كلام الهيثمي.\n_________\n(١) قد نقل الشيخ - ﵀ - توثيقه في \" الإرواء \" (٦ / ٢٣٩) . (الناشر)","vol":"10","page":319},{"text":"الثالثة: أن مدار إسناد الحديث - عند جميع مخرجيه - إنما هو على موسى بن عمير، وقد عرفت أنه شديد الضعف.\n<span data-type=\"title\" id=toc-4795>٤٧٧٩ </span>- (لا تسبوا أهل الشام؛ فإن فيهم الأبدال) .\nضعيف\nأخرجه ابن عساكر في \"تاريخ دمشق\" (١/ ٣٢١-٣٢٢ ط) عن الوليد ابن مسلم، ومن طريق الطبراني بسنده عن زيد بن أبي الزرقاء قالا: أخبرنا ابن لهيعة: حدثني عياش بن عباس عن عبد الله بن زرير قال: قال علي بن أبي طالب: إن رسول الله - ﷺ - قال:\n\"تكون في آخر الزمان فتنة؛ يخلص الناس فيها كما يخلص الذهب في المعدن - قال علي: وما أدري يومئذ ما المعدن؟ -؛ فلا تسبوا أهل الشام، ولكن سبوا شرارهم؛ فإن منهم الأبدال\".\nوليس في رواية الطبراني: قال علي: وما أدري يومئذ ما المعدن؟\nوقال ابن عساكر:\n\"قال الطبراني: \"لم يرو هذا الحديث إلا زيد بن أبي الزرقاء\". هذا وهم من الطبراني؛ فقد رواه الوليد بن مسلم أيضًا عن ابن لهيعة كما تقدم. ورواه الحارث بن يزيد المصري عن عبد الله بن زرير الغافقي المصري فوقفه على علي، ولم يرفعه\".\nثم أخرجه ابن عساكر، وكذا الحاكم (٤/ ٥٥٣) من طريقين عن الحارث بن يزيد موقوفًا. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: وهو كما قالا موقوفًا.","vol":"10","page":320},{"text":"وأما المرفوع؛ ففيه ابن لهيعة كما تقدم؛ وهو ضعيف.\nوبه أعله الهيثمي؛ فقال في \"المجمع\" (٧/ ٣١٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه ابن لهيعة، وهو لين، وبقية رجاله ثقات\".\nثم أخرجه ابن عساكر (١/ ٣٢٣ ط) و(٤/ ٤٧/ ١ خط) عن الفرج بن فضالة: أخبرنا عروة بن رويم اللخمي عن رجاء بن حيوة عن الحارث بن حرمل عن علي بن أبي طالب قال ... فذكره موقوفًا عليه بلفظ الترجمة.\nوالحارث هذا؛ ترجمه ابن أبي حاتم (١/ ٢/ ٧٢) برواية رجاء بن حيوة فقط، وزاد عليه ابن عساكر جمعًا آخر، ولم يذكرا فيه جرحًا ولا تعديلًا.\n(تنبيه): لما عزاه السيوطي لـ \"أوسط الطبراني\" عن علي؛ قال المناوي:\n\"قال الهيثمي: فيه عمرو بن واقد؛ ضعفه الجمهور، وبقية رجاله رجال (الصحيح) \"!\nقلت: وهذا وهم من المناوي ﵀؛ فإن الهيثمي إنما قال ذلك في حديث شهر بن حوشب قال:\nلما فتحت مصر؛ سبوا أهل الشام، فأخرج عوف بن مالك رأسه من برنس ثم قال: يا أهل مصر! لا تسبوا أهل الشام؛ فإني سمعت رسول الله - ﷺ - يقول: \"فيهم الأبدال، فبهم تنصرون، وبهم ترزقون\". قال:\n\"رواه الطبراني، وفيه عمرو بن واقد، وقد ضعفه جمهور الأئمة، ووثقه محمد ابن المبارك الصوري، وشهر اختلفوا فيه، وبقية رجاله ثقات\".\nوقد أخرجه ابن عساكر أيضًا (١/ ٢٧٧) من طريق الطبراني.","vol":"10","page":321},{"text":"<span data-type=\"title\" id=toc-4796>٤٧٨٠ </span>- (لا تسبوا مضر؛ فإنه كان قد أسلم) .\nضعيف\nرواه ابن سعد (١/ ٥٨) بسند صحيح عن عبد الله بن خالد مرفوعًا.\nقلت: وهذا ضعيف معضل؛ عبد الله بن خالد: هو الواصبي؛ قال ابن أبي حاتم (٢/ ٢/ ٤٦):\n\"روى عن عبد الله بن الحارث بن هشام عن النبي - ﷺ -. روى عنه سعيد بن أبي أيوب\"، ولم يزد!\nوقال في ترجمة عبد الله بن الحارث هذا:\n\"المخزومي. روى عن النبي - ﷺ -، مرسل\".\nفيتلخص مما سبق أن عبد الله بن خالد هذا من أتباع التابعين؛ وأنه مجهول.\nوقد روي مسندًا: أورده السيوطي في \"الفتاوي\" (٢/ ٤٣٣) عن عثمان بن فائد عن يحيى بن طلحة بن عبيد الله عن إسماعيل بن محمد بن سعد بن أبي وقاص عن عبد الرحمن بن أبي بكر الصديق مرفوعًا بلفظ:\n\"لا تسبوا ربيعة ومضر؛ فإنهما كانا مسلمين\".\nأخرجه أبو بكر محمد بن خلف المعروف بـ \"وكيع\" في \"كتاب الغرر من الأخبار\".\nقلت: وعثمان بن فائد ضعيف؛ كما في \"التقريب\".","vol":"10","page":322},{"text":"<span data-type=\"title\" id=toc-4797>٤٧٨١ </span>- (لا تستضيئوا بنار أهل الشرك، ولا تنقشوا في خواتيمكم عربيًا) .\nضعيف\nرواه الطبري (ج٧/ رقم ٧٦٨٥/ صفحة ١٤٠) قال: حدثنا أبو كريب","vol":"10","page":322},{"text":"ويعقوب بن إبراهيم قالا: حدثنا هشيم قال: أخبرنا العوام بن حوشب عن الأزهر ابن راشد، عن أنس بن مالك قال: قال رسول الله - ﷺ - ... فذكره. [ثم قال] . قال: فلم ندر ما ذلك، حتى أتوا الحسن فسألوه؟ فقال: نعم.\nأما قوله: \"لاتنقشوا في خواتيمكم عربيًا\"، فإنه يقول: لا تنقشوا في خواتيمكم محمدًا. وأما قوله: \"ولا تستضيئوا بنار أهل الشرك\"؛ فإنه يعني به المشركين، يقول: لا تستشيروهم في شيء من أموركم. قال: قال الحسن: وتصديق ذلك في كتاب الله، ثم تلا هذه الآية: (يا أيها الذين آمنوا لا تتخذوا بطانة من دونكم) .\nوأخرج المرفوع منه: النسائي (٢/ ٢٩٠)، وأحمد (٣/ ٩٩) عن هشيم به.\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير أزهر بن راشد - وهو البصري -؛ قال أبو حاتم:\n\"مجهول\". وهو الذي اعتمده الحافظ. وقال ابن حبان:\n\"كان فاحش الوهم\".\n<span data-type=\"title\" id=toc-4798>٤٧٨٢ </span>- (لا تسرف، لا تسرف. يعني: في الوضوء) .\nموضوع\nأخرجه ابن ماجه (١/ ١٦٤) عن بقية عن محمد بن الفضل عن أبيه عن سالم عن ابن عمر قال:\nرأى رسول الله - ﷺ - رجلًا يتوضأ، فقال ... فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن الفضل - وهو ابن عطية - كذاب.\nوأبوه ضعيف.","vol":"10","page":323},{"text":"وبقية مدلس؛ وقد عنعنه.\nوقال البوصيري في \"الزوائد\" (٣٢/ ٢):\n\"هذا إسناد ضعيف؛ الفضل بن عطية ضعيف. وابنه كذاب. وبقية مدلس\".\nوروى ابن ماجه، وأحمد أيضًا (٢/ ٢٢١) من طريق ابن لهيعة عن حيي بن عبد الله المعافري عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو:\nأن رسول الله - ﷺ - مر بسعد وهو يتوضأ، فقال:\n\"ما هذا السرف؟! \". فقال: أفي الوضوء إسراف؟! قال:\n\"نعم؛ وإن كنت في نهر جار\".\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة:\nونحوه حيي بن عبد الله المعافري؛ قال الحافظ في \"التقريب\":\n\"صدوق يهم\".\nوبهما أعله البوصيري في \"الزوائد\" أيضًا.\nثم تبين لي ضعف هذا الإعلال، وأن الحديث حسن الإسناد، وفي تحقيق أودعته في الكتاب الآخر: \"الصحيحة\"، المجلد السابع منه رقم (٣٢٩٢) .\n<span data-type=\"title\" id=toc-4799>٤٧٨٣ </span>- (لا تسكن الكفور؛ فإن ساكن الكفور كساكن القبور. ولا تأمرن على عشرة؛ فإنه من تأمر على عشرة جاء يوم القيامة مغلولة يده إلى عنقه؛ فكه الحق أو أوبقه الجور) .\nموضوع الشطر الثاني\nرواه ابن عدي (١٧٥/ ١)، وعنه البيهقي في \"الشعب\"","vol":"10","page":324},{"text":"(٢/ ٤٢٦/ ١-٢) عن أبي مهدي سعيد بن سنان: حدثني راشد بن سعد عن ثوبان مولى رسول الله مرفوعًا. وقال ابن عدي:\n\"أبو مهدي؛ عامة ما يرويه غير محفوظ\".\nقلت: وهو متروك، ورماه الدارقطني وغيره بالوضع؛ كما في \"التقريب\".\nلكن تابعه على الشطر الأول من الحديث: صفوان بن عمرو قال: سمعت راشد بن سعد يقول: سمعت ثوبان يقول ... فذكره مرفوعًا.\nأخرجه البخاري في \"الأدب المفرد\" (٥٧٩،٥٨٠)، والبيهقي أيضًا من طريق بقية قال: حدثني صفوان ...\nقلت: وهذا إسناد جيد، رجاله كلهم ثقات، وقد صرح فيه بقية بالتحديث، فأمنا شبهة تدليسه.\nولهذا؛ لا ينبغي الاغترار بإيراد ابن الجوزي للحديث في \"الموضوعات\" (٢/ ٧٠-٧١)؛ فإنه إنما أورده من الطريق الأولى الواهية التي فيها الشطر الثاني، وحق له ذلك؛ إلا أنه فاته هذه الطريق للشطر الأول السالمة من العلة! وسبحان من أحاط بكل شيء علمًا، ولا يحيطون بشيء من علمه إلا بما شاء، لا إله إلا هو!\n<span data-type=\"title\" id=toc-4800>٤٧٨٤ </span>- (لا تشموا الخبز كما تشم السباع) (١) .\nضعيف\nأخرجه الديلمي (٤/ ١٤٨) من طريق عمر بن أبي حسان: حدثنا محمد بن بشار: حدثنا يحيى: حدثنا سفيان عن أبي الزناد عن موسى بن أبي عثمان عن أبيه عن أبي هريرة رفعه.\nقلت: وهذا إسناد ضعيف، رجاله موثقون؛ غير عمر بن أبي حسان؛ فلم أجد\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" انظر \" التنكيل \" (١ / ٤٧٨) \". (الناشر)","vol":"10","page":325},{"text":"له ترجمة! وفي \"الجرح والتعديل\" (٣/ ١/ ١٠٥):\n\"عمر بن حسان البرجمي. روى عن ... روى عنه ... \".\nكذا في الأصل بياض! فمن المحتمل أن يكون هو.\nوروى ابن عدي (٣٩٢/ ١) عن المسيب بن واضح: حدثنا ابن المبارك عن سفيان عن فرات عن أبي حازم عن عمر عن النبي - ﷺ -:\nأنه كره شم الطعام، وقال:\n\"إنما يشم السباع\". وقال:\n\"لا أعلم يرويه غير المسيب\".\nقلت: وهو ضعيف لسوء حفظه؛ حتى تركه جماعة.\nونسبه أبو داود إلى أنه يضع الحديث.\nوالحديث؛ أورده السيوطي في \"الجامع\" بلفظ الترجمة؛ إلا أنه قال:\n\"الطعام\" بدل: \"الخبز\". وقال:\n\"رواه الطبراني في \"الكبير\"، والبيهقي في \"الشعب\" عن أم سلمة\"! فتعقبه المناوي بقوله:\n\"قال البيهقي عقب تخريجه: إسناده ضعيف. اهـ. فحذف المصنف ذلك من كلامه غير صواب.\nوقال الهيثمي عقب عزوه للطبراني: فيه عباد بن كثير الثقفي؛ وكان كذابًا متعمدًا. هكذا جزم به\".","vol":"10","page":326},{"text":"<span data-type=\"title\" id=toc-4801>٤٧٨٥ </span>- (لا تصحبن أحدًا لا يرى لك من الفضل كما ترى له) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (١٠/ ٢٥)، وعنه الديلمي (٤/ ١٩٩) عن أبي خزيمة بكار بن شعيب عن ابن أبي حازم عن أبيه عن سهل ابن سعد رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو خزيمة هذا؛ قال ابن حبان:\n\"يروي عن الثقات ما ليس من حديثهم، لا يجوز الاحتجاج به\".\nثم ساق له هذا الحديث منكرًا له عليه.\nوهو منكر جدًا؛ كما قال الحافظ في \"اللسان\" (١) .\nثم روى الديلمي (٤/ ٢٠٢) من طريق سليمان بن عمرو النخعي عن إسحاق ابن عبد الله عن أنس رفعه:\n\"لا خير للمرء في صحبة من لا يرى [لك] مثلمًا ترى له\".\nقلت: والنخعي هذا كذاب وضاع.\n_________\n(١) انظر ما تقدم (٥٩٦) ! (الناشر) .","vol":"10","page":327},{"text":"<span data-type=\"title\" id=toc-4802>٤٧٨٦ </span>- (لا تطرحوا الدر في أفواه الكلاب) .\nضعيف جدًا\nرواه المخلص في \"الفوائد المنتقاة\" (٦/ ٧٣/ ٢)، وأبو الحسين الأبنوسي في \"الفوائد\" (١٠/ ١)، والرامهرمزي في \"المحدث الفاصل\" (ص ١٧٣)، وفي \"الأمثال\" (٩٧/ ١-٢)، والخطيب في \"التاريخ\" (٩/ ٣٥٠ و١١/ ٣١٠)، والديلمي (٤/ ١٥٥-١٥٦)، والرافعي في \"تاريخ قزوين\" (١/ ٢٩٩) عن يحيى بن عقبة بن أبي العيزار، عن محمد بن جحادة عن أنس بن مالك مرفوعًا.","vol":"10","page":327},{"text":"قلت: وهذا موضوع؛ آفته ابن عقبة هذا؛ قال أبو حاتم:\n\"يفتعل الحديث\". وقال ابن معين:\n\"كذاب، خبيث، عدو الله\".\nوأما قول المناوي:\n\"وفيه يحيى بن عقبة بن [أبي] العيزار؛ كذاب يضع، لكن شاهده ما قبله، فهما يتعاضدان\"!\nفأقول: إن كان يعني بالشاهد الذي قبله؛ هو ما ذكره السيوطي في \"الجامع\" من رواية ابن النجار بهذا اللفظ؛ إلا أنه قال: \"الخنازير\" بدل: \"الكلاب\": فهو غفلة عن ابن الخطيب أخرجه بهذا اللفظ أيضًا في إحدى روايتيه، والطريق واحد!\nوإن كان يعني به ما ذكره المناوي نفسه شاهدًا للفظ ابن النجار؛ فإنه قال عقبه:\n\"حديث ضعيف جدًا، بل أورده ابن الجوزي في \"الموضوعات\"، لكن له شاهد عند ابن ماجه عن أنس بلفظ: \"واضع العلم عند غير أهله؛ كمقلد الخنازير الجوهر واللؤلؤ والذهب\" ... \"!\nقلت: فإن كان يعني هذا الشاهد؛ فهو غفلة أيضًا منه عما ذكره هو نفسه في غير موضع من \"فيضه\" أن الشاهد لا يفيد قوة في الضعيف جدًا أو الموضوع. وهذا إذا كان الشاهد نفسه صالحًا للشهادة؛ فكيف إذا كان هالكًا كالمشهود له؟! وقد خرجت حديث ابن ماجه في \"تخريج المشكاة\" (٢١٨)؛ وبينت هناك أنه ضعيف جدًا؛ فراجعه إن شئت.","vol":"10","page":328},{"text":"<span data-type=\"title\" id=toc-4803>٤٧٨٧ </span>- (لا تفقع أصابعك وأنت في الصلاة) .\nضعيف\nأخرجه ابن ماجه (١/ ٣٠٦) عن أبي إسحاق عن الحارث عن علي ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الحارث: هو ابن عبد الله الأعور؛ قال البوصيري في \"زوائده\" (ق ٦٢/ ١):\n\"وهو ضعيف، وقد اتهمه بعضهم\".\nوفي الباب: ما رواه زبان بن فائد أن سهل بن معاذ حدثه عن أبيه معاذ صاحب رسول الله - ﷺ - مرفوعًا بلفظ:\n\"الضاحك في الصلاة، والملتفت، والمفقع أصابعه؛ بمنزلة واحدة\".\nأخرجه أحمد (٣/ ٤٣٨)، والبيهقي (٢/ ٢٨٩) . وقال:\n\"معاذ: هو ابن أنس الجهني، وزبان بن فائد غير قوي\".\nثم روى ابن ماجه (١/ ٢٨٩-٢٩٠) بسنده المتقدم عن علي مرفوعًا:\n\"لا تقع بين السجدتين\". وفي رواية:\n\"لا تقع إقعاء الكلب\".\nوالإقعاء بين السجدتين ثابت في السنة العملية؛ كما بينته في \"صفة الصلاة\" (ص ١٦٢ - الطبعة السابعة) .\nوقد جاءت أحاديث يدل مجموعها على ثبوت النهي عن إقعاء كإقعاء الكلب؛ كما في الرواية الثانية؛ ومنها حديث أبي هريرة المخرج في \"صفة الصلاة\"","vol":"10","page":329},{"text":"(ص ١٦٧)؛ فيحتمل على الإقعاء المشابه لإقعاء الكلب، فلا يشمل الإقعاء الثابت بين السجدتين؛ وهو الانتصاب على العقبين؛ لأنه ليس كإقعاء الكلب؛ فتنبه!\n<span data-type=\"title\" id=toc-4804>٤٧٨٨ </span>- (نهى عن قتل الضفدع؛ وقال: نقيقها تسبيح) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٢٨/ ٢)، وابن شاذان في \"مشيخته الصغرى\"، وأبو الشيخ في \"العظمة\" (٥/ ١٢٢٦)، وابن عدي (٢٩٢/ ٢)، وابن عساكر (١/ ٢٧٠ - مصورة المدينة) - قالا: \"عبد الله\"، لم يقولا: \"ابن عمرو\" - عن المسيب بن واضح: حدثنا حجاج بن محمد عن شعبة عن قتادة عن زرارة بن أوفى عن عبد الله بن عمرو مرفوعًا. وقال الطبراني:\n\"لم يروه عن شعبة مرفوعًا إلا الحجاج، تفرد به المسيب\".\nقلت: وهو ضعيف لسوء حفظه. ولفظ ابن عدي:\n\"لا تقتلوا الضفادع؛ فإن ... \".\nوقد عزاه بهذا اللفظ السيوطي للنسائي، ولم أره في \"الصغرى\" له! فلعله في \"الكبرى\"؛ لكن لم يذكره المزي في \"التحفة\".\nوله شاهد من حديث عبد الرحمن بن عثمان قال:\nذكر طبيب عند رسول الله - ﷺ - دواء عمل فيه الضفدع، فنهى رسول الله - ﷺ - قتل الضفدع.\nأخرجه النسائي (٢/ ٢٠٢)، وأحمد (٣/ ٤٥٣ و٤٩٩)، وابن عساكر (١٠/ ٢٣/ ١) عن سعيد بن خالد عن سعيد بن المسيب عنه.\nقلت: وهذا إسناد صحيح، رجاله ثقات رجال الشيخين؛ غير سعيد بن خالد","vol":"10","page":330},{"text":"- وهو القارظي الكتاني -؛ وهو ثقة؛ كما قال النسائي وغيره.\nوروي بلفظ آخر، وهو:\n\"لا تقتلوا الضفادع؛ فإنها من أكثر من خلقه الله ذكرًا، وأمر بقتل الوزغ في الحل والحرم\".\nرواه الضياء في \"المنتقي من مسموعاته بمرو\" (٣٣/ ٢) عن سليمان بن أرقم عن الزهري عن ابن المسيب عن أبي هريرة مرفوعًا.\nقلت: وسليمان بن أرقم متروك.\nثم رأيت الحديث في \"العلل\" لابن أبي حاتم (٢/ ٣٣٠/ ٢٥١٠)؛ وذكر الاختلاف في إسناده، وذكر عن أبي زرعة أن الأصح: حديث شعبة عن قتادة عن زرارة عن أبي الحكم عن عبد الله بن عمرو.\nوأبو الحكم: هو عبد الرحمن بن أبي نعم.\nقلت: وهو عنده موقوف غير مرفوع، ولعله الصواب، أخطأ المسيب فرفعه.\nثم وقفت على الحديث في \"مصنف عبد الرزاق\" (٤/ ٤٥٢/ ٨٤١٨): عن ابن التيمي عن سعيد عن قتادة قال: سمعت زرارة يحدث عن ابن أبي نعم عن عبد الله بن عمر (كذا) موقوفًا.\n<span data-type=\"title\" id=toc-4805>٤٧٨٩ </span>- (لا تقوم الساعة حتى يرفع الركن والقرآن) (١) .\nضعيف\nأخرجه ابن عبد الحكم في \"فتوح مصر\" (٢٥٥)، والديلمي (٤/ ١٧١) عن ابن لهيعة: حدثنا أبو زرعة عمرو بن جابر عن عبد الله بن عمرو رفعه.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة وشيخه أبي زرعة.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" ذكره السيوطي عن ابن عمر! \". (الناشر)","vol":"10","page":331},{"text":"<span data-type=\"title\" id=toc-4806>٤٧٩٠ </span>- (لا تقوم الساعة حتى تكون أدنى مسالح المسلمين بـ (بولاء) . يا علي! يا علي! يا علي! إنكم ستقاتلون بني الأصفر، ويقاتلهم الذين من بعدكم، حتى تخرج إليهم روقة الإسلام: أهل الحجاز؛ الذين لا يخافون في الله لومة لائم، فيفتتحون القسطنطينية بالتسبيح والتكبير، فيصيبون غنائم لم يصيبوا مثلها، حتى يقتسموا بالأترسة، ويأتي آت فيقول: إن المسيح قد خرج في بلادكم، ألا وهي كذبة، فالآخذ نادم، والتارك نادم) .\nموضوع\nأخرجه ابن ماجه (٢/ ٥٢١) عن أبي يعقوب الحنيني عن كثير ابن عبد الله بن عمرو بن عوف عن أبيه عن جده مرفوعًا.\nقلت: وهذا موضوع؛ آفته كثير هذا؛ قال البوصيري في \"زوائده\" (ق ٢٥٠/ ٢):\n\"كذبه الشافعي وأبو داود. وقال ابن حبان: روى عن أبيه عن جده نسخة موضوعة، لا يحل ذكرها في الكتب ولا الرواية عنه إلا على جهة التعجب\".\nوأبو يعقوب الحنيني - واسمه إسحاق بن إبراهيم - ضعيف.\nلكن تابعه إسماعيل بن أبي أويس: حدثنا كثير بن عبد الله ...\nأخرجه الحاكم (٤/ ٤٨٣) ساكتًا عليه! وتعقبه الذهبي بقوله:\n\"قلت: كثير واه\".","vol":"10","page":332},{"text":"<span data-type=\"title\" id=toc-4807>٤٧٩١ </span>- (لا تقوم الساعة حتى يكون الزهد رواية، والورع تصنعًا) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٣/ ١١٩) - وعنه الديلمي (٤/ ١٦٠) -: حدثت عن محمد بن العباس بن أيوب الأخرم قال: حدثنا إسماعيل بن بشر بن","vol":"10","page":332},{"text":"منصور السلمي قال: حدثنا يحيى القرشي ثم الزبيري عن أبي رجاء الجنديسابوري عن حسان بن أبي سنان عن الحسن عن أبي هريرة مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث الحسن، لم يروه عنه مرفوعًا - فيما أعلم - إلا حسان\".\nقلت: وهو غير مشهور بالرواية، ولم يوثقه أحد غير ابن حبان؛ وقال:\n\"يروي عن أهل البصرة الحكايات، لا أحفظ له مسندًا\".\nوالحسن: هو البصري؛ مدلس؛ وقد عنعنه.\nويحيى: هو ابن سليمان القرشي؛ قال أبو نعيم في حديث آخر له في \"الحلية\" (٣/ ٣٤٥-٣٤٦):\n\"فيه مقال\".\nثم هو منقطع بين أبي نعيم والأخرم.\n<span data-type=\"title\" id=toc-4808>٤٧٩٢ </span>- (لا تكثر همك؛ ما قدر يكن، وما ترزق يأتك) .\nضعيف\nيرويه عياش بن عباس القتباني عن مالك بن عقبة. وقد اختلف عليه في إسناده على وجوه:\nالأول: عن يحيى بن أيوب عن عياش بن عباس عن مالك بن عقبة عن ابن مسعود مرفوعًا به.\nأخرجه أبو القاسم الحرفي في \"عشر مجالس من الأمالي\" (٢٢٢/ ١)، والبيهقي في \"الشعب\" - كما في \"فيض القدير\" - وقال:\n\"قال العلائي: حديث غريب، فيه يحيى بن أيوب؛ احتجا به، وفيه مقال لجمع\".","vol":"10","page":333},{"text":"الثاني: عن سعيد بن أبي أيوب عن عياش عن مالك بن عبد الله أن رسول الله - ﷺ - قال لابن مسعود ... فذكره.\nأخرجه اللالكائي في \"السنة\" (١/ ١٣٧/ ٢) من طريق أبي عبد الرحمن المقري قال: حدثنا سعيد بن أبي أيوب ...\nوخالفه أبو مطيع معاوية بن يحيى فقال: عن سعيد بن أبي أيوب عن عياش عن جعفر بن عبد الله بن الحكم عن مالك بن عبد الله المعافري به ... فأدخل - بين عياش ومالك -: جعفر بن عبد الله.\nأخرجه ابن أبي خيثمة، وابن أبي عاصم في \"الوحدان\"، والبغوي. وقال:\n\"لم يروه غير أبي مطيع، وهو متروك الحديث\".\nذكره في \"الإصابة\".\nالثالث: عن ابن لهيعة عن عياش عن مالك بن عبادة قال:\nمر رسول الله - ﷺ - بعبد الله بن مسعود، وهو حزين، فقال ... فذكره.\nأخرجه الأصبهاني في \"الترغيب\" (ق ٣٠٠/ ٢)، وابن عساكر في \"التاريخ\" (٤/ ٢٩٢/ ٢) .\nوأخرجه الخرائطي في \"مكارم الأخلاق\" من طريق القتباني فقال: عن مالك ابن عبادة الغافقي. كما في \"الإصابة\".\nالرابع: عن نافع بن يزيد: حدثني عياش بن عباس أن عبد الرحمن بن مالك المعافري حدثه أن جعفر بن عبد الله بن الحكم حدثه عن خالد بن نافع أن رسول الله - ﷺ - قال لابن مسعود ... فذكره.","vol":"10","page":334},{"text":"أخرجه الديلمي (٤/ ١٦٧) من طريق السلمي معلقًا عليه.\nقلت: وهذا اضطراب شديد، والظاهر أنه من الرواة عن عياش بن عباس؛ فإن هذا ثقة من رجال مسلم، وليس له رواية عن الصحابة، وإنما رأى عبد الله بن الحارث بن جزء منهم، فلا بد من إجراء عملية تصفية بين هؤلاء الرواة عنه:\nأما الرواية الرابعة؛ فهي ساقطة الاعتبار؛ لأنها من طريق السلمي؛ وهو أبو عبد الرحمن الصوفي المتهم بالوضع، وهي شديدة الاضطراب؛ فقد قلبت اسم شيخ مالك إلى عبد الرحمن بن مالك! وجعلته من مسند خالد بن نافع، ولم أعرفه!\nوأما الرواية الأولى؛ ففيها يحيى بن أيوب، وقد عرفت أن فيه مقالًا. وفي \"التقريب\":\n\"صدوق ربما أخطأ\".\nوقد سمى والد مالك: عقبة، وجعله من مسند ابن مسعود!\nوأما الرواية الثانية؛ فهي أصح الروايات عندي؛ لسلامتها من الطعن، وسمى والد مالك: عبد الله، وهو المعافري؛ كما في رواية أبي مطيع؛ على شدة ضعفه.\nوقد ترجمه الحافظ في \"الإصابة\" لمالك بن عبد الله المعافري. وقال:\n\"قال ابن يونس: ذكر فيمن شهد فتح مصر، وله رواية عن أبي ذر، روى عنه أبو قبيل. وقال أبو عمر: روى عن النبي - ﷺ - أنه قال ... \" فذكر هذا الحديث؛ ثم خرجه الحافظ، وقد نقلته عنه فيما تقدم.","vol":"10","page":335},{"text":"وعلى هذا؛ فالإسناد منقطع بين عياش ومالك بن عبد الله هذا؛ لما سبقت الإشارة إليه من عدم ثبوت سماعه من الصحابة.\nوفي \"الجرح والتعديل\" (٤/ ١/ ٢١٣)، و\"ثقات ابن حبان\" (١/ ٢٤٣ - ط):\n\"مالك بن عبد العافري. يروي المراسيل. روى عنه جعفر بن عبد الله بن الحكم\".\nوهذا مطابق للرواية الثانية التي رجحناها على الأخريات؛ إلا أن فيها: \"عبد الله\"؛ على الإضافة.\nوالموضوع - بعد - بحاجة إلى مزيد من البحث والتحقيق، فعسى الله أن يتفضل بذلك علينا فيما بعد.\nوالخلاصة: أن الحديث ضعيف؛ لأن مداره على مالك هذا، فإن كان الصحابي فهو منقطع. وإن كان تابعيًا فهو مجهول. والله أعلم.\n<span data-type=\"title\" id=toc-4809>٤٧٩٣ </span>- (...............................) (١) .\n_________\n(١) كان هنا الحديث (٤٧٩٣): \" لا تكرهوا البنات. . . \"؛ وقد نقله الشيخ - ﵀ - إلى \" الصحيحة \" (٣٢٠٦) . (الناشر)","vol":"10","page":336},{"text":"<span data-type=\"title\" id=toc-4810>٤٧٩٤ </span>- (لا تكون زاهدًا؛ حتى تكون تواضعًا) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٢/ ١٠٢) من طريق الطبراني، وابن عدي (٤١٥/ ٢) كلاهما عن خليفة بن خياط قال: حدثنا يعقوب بن عبد الله (وقال الطبراني: ابن يوسف) عن فرقد عن إبراهيم عن علقمة عن عبد الله مرفوعًا. وقال ابن عدي:\n\"ويعقوب هذا بصري ليس بالمعروف، ولا أعلم روى عنه غير خليفة بن خياط، ولا أعرف ليعقوب غيره؛ عن فرقد ولا عن غيره\". وقال أبو نعيم:","vol":"10","page":336},{"text":"\"لا أعلم أحدًا رفعه من حديث علقمة إلا فرقدًا، وهو السبخي البصري\".\nقلت: وهو ضعيف.\nوقد تحرف على الهيثمي (ابن يوسف) إلى: (أبو يوسف)؛ فقال في \"مجمع الزوائد\" (١٠/ ٢٨٥):\n\"رواه الطبراني، وفيه يعقوب أبو يوسف، وهو كذاب\"!\nقلت: ويعقوب أبو يوسف الكذاب: هو الأعشى الذي روى عن الأعمش؛ قال فيه الأزدي:\n\"كذاب، رجل سوء\".\nولا علاقة له في هذا الحديث، وإنما هو يعقوب بن عبد الله؛ كما في رواية ابن عدي؛ وفي ترجمته أورد الذهبي حديثه هذا. وقال:\n\"لا يدرى من هو؟ \".\nأويعقوب بن يوسف كما في رواية \"الحلية\". وهكذا وقع فيما نقله المناوي عن الهيثمي - والله أعلم -؛ فإني لم أره في \"المعجم الكبير\" للطبراني، وفي النسخة خرم (١) .\nوله طريق أخرى: يرويه عبد الله بن سلمة عن عقبة بن شداد بن أمية قال: سمعت عبد الله بن مسعود رفعه.\nأخرجه العقيلي في \"الضعفاء\" (٣٢٧) . وقال:\n\"ليس يعرف عقبة إلا بهذا. وعبد الله بن سلمة منكر الحديث\".\n_________\n(١) هو فيه (١٠٠٤٨): \" يعقوب بن يوسف \"! (الناشر)","vol":"10","page":337},{"text":"<span data-type=\"title\" id=toc-4811>٤٧٩٥ </span>- (لا تلومونا على حب زيد) .\nضعيف\nأخرجه الحاكم (٣/ ٢١٥) عن قيس بن أبي حازم قال: رسول الله - ﷺ - ... فذكره.\nسكت عليه الحاكم؛ لأنه مرسل غير مسند، ورجاله ثقات.","vol":"10","page":338},{"text":"<span data-type=\"title\" id=toc-4812>٤٧٩٦ </span>- (لا تمسح يدك بثوب من لا تكسوه) .\nضعيف جدًا\nرواه أبو نعيم في \"أخبار أصبهان\" (٢/ ٤٤)، والخطيب (٣/ ١٩٧ و١٢/ ٣٤٣) من طريق محمد بن محمد بن عمر الواقدي: حدثنا أبي عن الفضل بن الربيع عن المنصور أبي جعفر عن مبارك بن فضالة عن الحسن عن أبي بكرة مرفوعًا.\nأورده أبو نعيم في ترجمة أبي جعفر هذا. وقال:\n\"روى أحاديث\"؛ ولم يذكر فيه جرحًا ولا تعديلًا! وهو مجهول الحال في الرواية، من الملوك العباسيين.\nلكن محمد بن عمر الواقدي متروك.","vol":"10","page":338},{"text":"<span data-type=\"title\" id=toc-4813>٤٧٩٧ </span>- (لا توله والدة عن ولدها) .\nضعيف\nأخرجه الديلمي (٤/ ٢١١) عن أبي عتبة عن مبشر بن عبيد عن قتادة عن أنس رفعه.\nقلت: وهذا موضوع؛ آفته مبشر بن عبيد - وهو أبو حفص الحمصي -؛ قال الحافظ:\n\"متروك، ورماه أحمد بالوضع\".","vol":"10","page":338},{"text":"وأبو عتبة: اسمه أحمد بن الفرج؛ قال الذهبي:\n\"هو وسط، ضعفه محمد بن عوف الطائي. وقال ابن عدي: لا يحتج به. وقال ابن أبي حاتم: محله الصدق\".\nلكن الحديث ذكره السيوطي من رواية البيهقي في \"السنن\" عن أبي بكر. فقال المناوي:\n\"قال الحافظ ابن حجر: سنده ضعيف. ورواه أبو عبيدة في \"غريب الحديث\" مرسلًا من مراسيل الزهري، ورواية ضعيفة (!) \".\n<span data-type=\"title\" id=toc-4814>٤٧٩٨ </span>- (لا تيأسا من الخير ما تهزهزت رؤوسكما؛ فإن كل مولود يولد أحمر، ليس عليه قشرة؛ ثم يرزقه الله ويعطيه) .\nضعيف\nرواه ابن ماجه (٢/ ٥٤١)، وابن حبان (١٠٨٨)، وأحمد (٣/ ٤٦٩)، وابن سعد (٦/ ٣٣) والبخاري في \"الأدب المفرد\" (٤٥٣) (١) بسند صحيح عن الأعمش عن سلام بن شرحبيل عن حبة بن خالد وسواء بن خالد قالا: قدمنا على رسول الله - ﷺ - وهو يبني بناءً له، فأعناه عليه حتى فرغ منه، فعلمنا، فكان فيما علمنا ... فذكره.\nومن هذا الوجه: رواه الطبراني (١/ ١٧١/ ٢)، والواحدي في \"تفسيره\" (٦٣-٦٤) .\nقلت: وسلام بن شرحبيل؛ قال الذهبي:\n\"ما روى عنه سوى الأعمش، وثق\".\n_________\n(١) لم يروِ البخاري منه حديث الترجمة، بل روى القصة فحسب! (الناشر)","vol":"10","page":339},{"text":"يشير إلى تضعيف توثيقه؛ فإنه ما وثقه غير ابن حبان. ولهذا لم يوثقه الحافظ؛ بل قال فيه:\n\"مقبول\"؛ يعني: عند المتابعة.\nولهذا؛ فقد تساهل البوصيري في قوله في \"الزوائد\" (٢٥٦/ ١):\n\"إسناده صحيح، ورجاله ثقات\"!\n<span data-type=\"title\" id=toc-4815>٤٧٩٩ </span>- (لا حمى في الأراك) .\nضعيف\nأخرجه أبو داود (٢/ ٤٩)، والدارمي (٢/ ٢٦٩) عن فرج بن سعيد: حدثني عمي ثابت بن سعيد عن أبيه عن جده أبيض بن حمال:\nأنه سأل رسول الله - ﷺ - عن حمى الأراك؟ فقال رسول الله - ﷺ - ... فذكره. فقال: أراكة في حظاري؟! فقال النبي ﵇ ... فذكره أيضًا.\nقال فرج: يعني بـ (حظاري): الأرض التي فيها الزرع المحاط عليها.\nقلت: وهذا إسناد ضعيف؛ لجهالة ثابت بن سعيد وأبيه.\nوروى أبو داود أيضًا (٢/ ٤٨)، والترمذي (١٣٨٠)، والبيهقي (٦/ ١٤٩) من طريق سمي بن قيس عن شمير بن عبد المدان عن أبيض بن حمال:\nأنه وفد إلى رسول الله - ﷺ - ... قال: وسألته عما يحمى من الأراك؟ قال:\n\"ما لم تنله خفاف الإبل\".\nقلت: وإسناده ضعيف أيضًا؛ لجهالة سمي وشمير. ولذلك قال الترمذي:\n\"غريب\".","vol":"10","page":340},{"text":"وهو بظاهره يخالف عموم الحديث الأول.\nوروى أبو داود (٢/ ٤٢) بإسناده الأول عن أبيض بن حمال:\nأنه كلم رسول الله - ﷺ - في الصدقة حين وفد عليه، فقال:\n\"يا أخا سبأ! لا بد من صدقة ... \" الحديث.\nورواه النسائي في \"الكبرى\" - رواية ابن الأحمر - كما في \"النكت الظراف على الأطراف\" للحافظ ابن حجر (١/ ٨) .\n<span data-type=\"title\" id=toc-4816>٤٨٠٠ </span>- (لا خير في الإمارة لرجل مسلم) .\nضعيف\nأخرجه أحمد (٤/ ١٦٨-١٦٩) عن ابن لهيعة: حدثنا بكر بن سوادة عن زياد بن نعيم، عن حبان بن بح الصدائي صاحب النبي - ﷺ - أنه قال:\nإن قومي كفروا، فأخبرت أن النبي - ﷺ - جهز إليهم جيشًا، فأتيته، فقلت: إن قومي على الإسلام، فقال:\n\"أكذلك؟ \". فقلت: نعم. قال: فاتبعته ليلتي إلى الصباح، فأذنت بالصلاة لما أصبحت، وأعطاني إناء توضأت منه، فجعل النبي - ﷺ - أصابعه في الإناء، فانفجر عيونًا، فقال:\n\"من أراد منكم أن يتوضأ فليتوضأ\". فتوضأت وصليت، وأمرني عليهم، وأعطاني صدقتهم، فقام رجل إلى النبي - ﷺ - فقال: فلان ظلمني، فقال النبي - ﷺ - ... فذكره. ثم جاء رجل يسأل صدقة، فقال رسول الله - ﷺ -:\n\"إن الصدقة صداع في الرأس، وحريق في البطن، أو داء\". فأعطيته صحيفتي أو صحيفة إمرتي وصدقتي. فقال:","vol":"10","page":341},{"text":"\"ما شأنك؟! \". فقلت: كيف أقبلها وقد سمعت منك ما سمعت؟! فقال:\n\"هو ما سمعت\".\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\n<span data-type=\"title\" id=toc-4817>٤٨٠١ </span>- (لا زكاة في حجر) .\nضعيف\nرواه ابن عدي (٢٤٢/ ٢)، وعنه البيهقي (٤/ ١٤٦) عن بقية عن عمر الكلاعي عن عمرو بن شعيب عن أبيه عن جده مرفوعًا. وقال ابن عدي:\n\"عمر بن أبي عمر الكلاعي ليس بالمعروف، منكر الحديث عن الثقات، وهذا الحديث غير محفوظ بهذا الإسناد، ولا أعلم يرويه عنه غير بقية\".\nقلت: وهو مدلس. لكنه لم يتفرد به، فقد قال البيهقي عقبه:\n\"ورواه أيضًا عثمان بن عبد الرحمن الوقاصي عن عمرو بن شعيب مرفوعًا. ورواه محمد بن عبيد الله العرزمي عن عمرو بن شعيب عن أبيه عن جده موقوفًا. ورواة هذا الحديث عن عمرو؛ كلهم ضعيف\".","vol":"10","page":342},{"text":"<span data-type=\"title\" id=toc-4818>٤٨٠٢ </span>- (لا شفعة إلا في دار أو عقار) .\nضعيف جدًا\nأخرجه البيهقي (٦/ ١٠٩) من طريق أبي أسامة عبد الله بن محمد بن أبي أسامة: حدثنا الضحاك بن حجوة بن الضحاك المنبجي: حدثنا أبو حنيفة عن عطاء بن أبي رباح عن أبي هريرة مرفوعًا.\nوفي رواية له عن ابن أبي أسامة عن الضحاك عن عبد الله بن واقد عن أبي حنيفة به. وقال:\n\"وهو الصواب، والإسناد ضعيف\".","vol":"10","page":342},{"text":"قلت: وذلك لسوء حفظ أبي حنيفة.\nلكن عبد الله بن واقد - الراوي عنه - متروك؛ كما في \"التقريب\"، فهو آفته.\nبل هو الضحاك بن حجوة؛ فقد قال الدارقطني:\n\"كان يضع الحديث\". وقال ابن عدي:\n\"هو أبو عبد الله المنبجي، كل رواياته مناكير؛ إما متنًا، وإما سندًا\".\n(تنبيه): قال المناوي - بعد أن نقل تضعيف البيهقي المذكور للحديث -:\n\"وأقره الذهبي عليه. ورواه البزار عن جابر، قال ابن حجر: بسند جيد\"!\nفأقول: لم أر حديث جابر المشار إليه في \"زوائد البزار\"، ولا في \"مجمع الزوائد\"! فالله أعلم.\n<span data-type=\"title\" id=toc-4819>٤٨٠٣ </span>- (لا شفعة لشريك على شريك إذا سبقه بالشراء، ولا لصغير، ولا لغائب) .\nضعيف جدًا\nأخرجه ابن ماجه (٢/ ٩٩-١٠٠)، والبيهقي (٦/ ١٠٨) عن محمد بن الحارث عن محمد بن عبد الرحمن البيلماني عن أبيه عن ابن عمر مرفوعًا.\nوأورده البيهقي تحت: \"باب رواية ألفاظ منكرة يذكرها بعض الفقهاء في مسائل الشفعة\". وقال:\n\"محمد بن الحارث البصري متروك، ومحمد بن عبد الرحمن البيلماني ضعيف؛ ضعفهما يحيى بن معين وغيره من أئمة أهل الحديث\"!\nقلت: لو عكس لأصاب؛ فإن ابن الحارث لم يصل به الأمر إلى الترك، وإنما","vol":"10","page":343},{"text":"هو ابن البيلماني، ولذلك قال الحافظ في ابن الحارث.\n\"ضعيف\". وفي ابن البيلماني:\n\"ضعيف. وقد اتهمه ابن عدي وابن حبان\".\nوالحديث؛ قال ابن أبي حاتم في \"العلل\" (١/ ٤٧٩):\n\"سئل أبو زرعة عنه؟ فقال: هذا حديث منكر. ولم يقرأ علينا في كتاب الشفعة، وضربنا عليه\".\n<span data-type=\"title\" id=toc-4820>٤٨٠٤ </span>- (من يسوق إبلنا هذه؟ فقام رجل. فقال: ما اسمك؟ قال: فلان. قال: اجلس. ثم قام آخر فقال: أنا. فقال: ما اسمك؟ قال: فلان. قال: اجلس. ثم قام آخر فقال: أنا. فقال: ما اسمك؟ قال: ناجية، قال: لها فسقها) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٨١٢)، والحاكم (٤/ ٢٧٦)، والطبراني في \"المعجم الكبير\" (٢٢/ ٣٥٣/ ٨٨٦) من طريق سلم بن قتيبة: حدثنا حمل بن بشير بن أبي حدرد: حدثني عمي عن أبي حدرد ﵁ أن النبي - ﷺ - قال ... فذكره. والسياق للحاكم، وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوأقول: حمل هذا مجهول، ولم يرو عنه إلا ابن قتيبة هذا، ولم يوثقه غير ابن حبان (٦/ ٢٤٤) . ولذا قال الذهبي نفسه في كتابه \" الميزان\":\n\"لا يعرف\".\nوعمه؛ لم أعرفه!","vol":"10","page":344},{"text":"وظاهر كلام الهيثمي أنه عرفه كالراوي عنه؛ فقد قال في \"المجمع\" (٨/ ٤٧):\n\"رواه الطبراني من طريق حمل بن بشير عن عمه، ولم أر فيهما جرحًا ولا تعديلًا\".\nقلت: فمفهومه أنه رآهما - كما رأيت أنا حملًا -؛ لكنه لم ير فيهما جرحًا ولا تعديلًا! وعليه ففيه نظر من ناحيتين:\nالأولى: أنه لا يستقيم كلامه في خصوص (حمل)؛ فقد ذكره ابن حبان كما تقدم، ومن عادته أنه يعتد بتوثيقه؛ إلا أن يكون لم يره فيه، وهذا مما أستبعده؛ لأنه ذكره في كتابه \"ترتيب ثقات ابن حبان\"! فالله أعلم.\nوالأخرى: أن عم حمل؛ قد أورده الحافظ ابن حجر في آخر \"التهذيب\"، باب المبهمات، فقال (١٢/ ٣٦٦):\n\"لعل اسم عمه عبد الله بن أبي حدرد\".\nثم إنه أورده كذلك في \"التقريب\"، لكنه جزم به مسقطًا حرف الترجي (لعل) ! وهذا مما أستبعده جدًا؛ لأن عبد الله بن أبي حدرد قد أوردوه في \"الصحابة\"، مثل ابن أبي حاتم وابن حبان (٣/ ٢٣١)، ومن قبلهما البخاري في \"التاريخ\" (٣/ ١/ ٧٥)؛ وظاهر صنيعه أنه هو أبو حدرد نفسه!\nوطول ترجمته الحافظ في \"الإصابة\" (٢/ ٢٩٤-٢٩٦)، وفيها اختلاف واضطراب؛ من الصعب استخلاص الصواب منه بيسر! لكن المهم أننا لم نر أحدًا ذكر راويًا آخر شارك هذا الصحابي في اسمه واسم أبيه، وهو عم حمل هذا، فهو إذن مجهول. والله ﷾ أعلم.","vol":"10","page":345},{"text":"<span data-type=\"title\" id=toc-4821>٤٨٠٥ </span>- (لا صلاة لملتفت) .\nضعيف\nرواه الطبراني في \"الكبير\" (٦٩/ ٢١٩/ ١): حدثنا عبد ان بن أحمد قال: حدثنا محمد بن جامع العطار قال: حدثنا سلم بن قتيبة: حدثنا الصلت ابن يحيى عن ابن أبي مليكة عن يوسف بن عبد الله بن سلام عن أبيه مرفوعًا.\nثم رواه - وعنه أبو نعيم في \"الحلية\" (٧/ ٢٤٣-٢٤٤) - من طريق محمد بن بشار عن سلم بن قتيبة عن الصلت بن طريف عن رجل عن ابن أبي مليكة به وقال أبو نعيم:\n\"لم نكتبه من حديث مسعر متصلًا إلا من حديث أبي قتيبة الشعيري\".\nقلت: وهو سلم بن قتيبة؛ وهو ثقة من رجال البخاري.\nلكن الصلت بن طريف؛ قال الذهبي:\n\"مستور. قال الدارقطني: والحديث مضطرب (يعني: هذا) . وقال ابن القطان: والصلت لا يعرف حاله\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\nوخالف محمد بن جامع العطار في روايته عن سلم عنه، فقال: الصلت بن يحيى! وأسقط الرجل بينه وبين ابن أبي مليكة؛ كما في الرواية الأولى.\nولعله الاضطراب - أو من الاضطراب - الذي أشار إليه الدارقطني فيما نقلته عنه آنفًا.\nوالصلت بن يحيى؛ قال الأزدي:\n\"ضعيف لا يصح حديثه\".","vol":"10","page":346},{"text":"والعطار ضعيف.\nوله شاهد من حديث أبي الدرادء مرفوعًا به؛ قال الهيثمي (٢/ ٨٠):\n\"رواه الطبراني في الكبير، وفيه عطاء بن عجلان؛ وهو ضعيف\"!\nقلت: بل هو شر من ذلك؛ قال الحافظ:\n\"متروك؛ بل أطلق عليه ابن معين والفلاس وغيرهما الكذب\".\nقلت: ولذلك؛ فحديثه لا يصلح للاستشهاد به؛ لشدة ضعفه.\nثم ذكره من حديثه بلفظ:\n\"من قام في الصلاة فالتفت؛ رد الله عليه صلاته\". وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه يوسف بن عطية، وهو ضعيف\"!\nقلت: بل هو متروك أيضًا؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4822>٤٨٠٦ </span>- (لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم الله عليه، ولا صلاة لمن لا يصلي على النبي، ولا صلاة لمن لم يحب الأنصار) .\nضعيف\nأخرجه ابن ماجه (١/ ١٥٨) عن عبد المهيمن بن عباس بن سهل ابن سعد الساعدي عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ قال البوصيري (٣١/ ٢):\n\".. لا تفاقهم على ضعف عبد المهيمن\".\nقلت: وضعفه البخاري جدًا؛ فقال:","vol":"10","page":347},{"text":"\"منكر الحديث\". وقال النسائي:\n\"ليس بثقة\".\nلكن ذكر البوصيري أنه تابعه عليه ابن أخي عبد المهيمن: عند الطبراني في \"المعجم الكبير\"، وسكت عليه.\nوأقول: أخو عبد المهيمن: اسمه أبي؛ وهو ضعيف أيضًا.\nأما ابنه فلم أعرفه! ثم بدا لي أن لفظة (ابن) مقحمة؛ والصواب حذفها؛ فالمتابع هو أبي بن عباس نفسه، كذلك هو عند الطبراني (٥٦٩٩) .\nوأخرجه ابن السماك في \"الفوائد المنتقاة\" (ق ٩٦/ ١)، وابن شاهين في \"الترغيب\" من طريق أخرى عن عبد المهيمن به؛ إلا أنه قال:\n\" ... ولا يؤمن بالله إلا من يؤمن بي، ولا يؤمن بي من لا يحب الأنصار\" بدل قوله:\n\"ولا صلاة لمن لا يصلي ... \".\nوأما الجملة الأولى والثانية منه؛ فهما ثابتتان في أحاديث أخرى.\nوالحديث؛ أخرجه الحاكم (٤/ ٦٠) من طريق عبيد الله بن سعيد بن كثير بن عفير: حدثنا أبي: حدثنا سليمان بن بلال، عن أبي ثفال المري قال: سمعت رباح بن عبد الرحمن بن أبي سفيان يقول: حدثتني جدتي أسماء بنت سعيد بن زيد بن عمرو أنها سمعت رسول الله - ﷺ - يقول ... فذكره.\nقلت: وهذا إسناد واه جدًا؛ آفته عبيد الله بن سعيد؛ قال ابن حبان:\n\"لا يشبه حديثه حديث الثقات\".\nوغمزه ابن عدي.","vol":"10","page":348},{"text":"وذكره سماع أسماء بنت سعيد منه - ﷺ - منكر جدًا! فالحديث رواه غير واحد عن أبي ثفال به عنها عن أبيها قال: سمعت رسول الله - ﷺ - ... فذكر بعضه. أخرجه الترمذي (٢٥،٢٦)، وغيره.\n<span data-type=\"title\" id=toc-4823>٤٨٠٧ </span>- (لا طلاق إلا لعدة، ولا عتق إلا لوجه الله تعالى) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٠٣/ ٢): حدثنا أحمد ابن سعيد بن فرقد الجدي: أخبرنا أبو حمة محمد بن يوسف: أخبرنا عبد الله بن محمد ابن عبد الله بن زيد قال: سمعت محمد بن عبد الله بن طاوس عن أبيه عن جده عن ابن عباس ﵄ قال ... فذكره هكذا ولم يرفعه!\nوأقول: لعل الرفع سقط من الناسخ؛ فقد أورده الهيثمي في \"المجمع\" (٤/ ٣٣٦) مرفوعًا. وقال:\n\"رواه الطبراني، وفيه أحمد بن سعيد بن فرقد، وهو ضعيف\".\nقلت: اتهمه الذهبي بوضع حديث الطير.\nوعبد الله بن محمد بن عبد الله بن زيد، وشيخه محمد بن عبد الله بن طاوس؛ كلاهما:\n\"مقبول\" عند الحافظ.","vol":"10","page":349},{"text":"<span data-type=\"title\" id=toc-4824>٤٨٠٨ </span>- (لا عدوى، ولا طيرة، وهامة. فقام إليه رجل فقال: يا رسول الله! أرأيت البعير يكون به الجرب فتجرب الإبل؟! قال: ذلك القدر، فمن أجرب الأول؟!) .\nضعيف\nأخرجه ابن ماجه (٢/ ٣٦٣)، وأحمد (٢/ ٢٤-٢٥) عن أبي جناب","vol":"10","page":349},{"text":"عن أبيه ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف أبي جناب - واسمه يحيى بن أبي حية -؛ كما قال البوصيري في \"الزوائد\" (ق ٢١٥/ ١) .\nقلت: وأبوه مجهول.\nوالحديث صحيح دون قوله: \"ذلك القدر\"؛ فإن له شاهدًا من حديث أبي هريرة في \"الصحيحين\" وغيرهما، وقد سبق برقم (٧٨٢) من \"الصحيحة\".\nولقوله: \"لا عدوى ولا طيرة\" طريق أخرى عن ابن عمر في \"الصحيحين\" أيضًا؛ ومضى برقم (٧٨٨) من \"الصحيحة\".\n<span data-type=\"title\" id=toc-4825>٤٨٠٩ </span>- (لا قليل من أذى الجار) .\nضعيف جدًا\nأخرجه أبو نعيم في \"الحلية\" (١٠/ ٢٧): حدثنا سليمان بن أحمد: حدثنا أحمد بن رشدين: حدثنا أحمد بن أبي الحواري: حدثنا الوليد: حدثنا شيبان عن يحيى عن أبي سلمة عن أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أحمد بن رشدين - وهو أحمد بن محمد بن الحجاج بن رشدين المصري -؛ قال ابن عدي:\n\"كذبوه، وأنكرت عليه أشياء\".\nذكره في \"الميزان\"، وساق له حديثًا آخر، قال:\n\"إنه من أباطيله\".\nوسليمان بن أحمد: هو الطبراني. وقد عزاه إليه الهيثمي في \"مجمع الزوائد\" (٨/ ١٧٠) . وقال:","vol":"10","page":350},{"text":"\"ورجاله ثقات\"! كذا قال! وكأنه اعتمد في ذلك على توثيق مسلمة لابن رشدين، ولم يوثقه غيره؛ وكأنه لم يتبين له جرحه!\n<span data-type=\"title\" id=toc-4826>٤٨١٠ </span>- (لا كبيرة مع الاستغفار، ولا صغيرة مع الإصرار) .\nمنكر\nرواه القاضي أبو الحسين بن المهتدي في \"المشيخة\" (٢/ ١٩٨/ ١)، والقضاعي (٧٢/ ٢)، والديلمي (٤/ ٢٠٨) عن سعيد بن سليمان عن أبي شيبة الخراساني عن ابن أبي مليكة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو شيبة الخراساني نكرة لا يعرف؛ قال الذهبي في \"كنى الميزان\":\n\"أتى بخبر منكر، رواه سعدويه ... \" ثم ذكر هذا الخبر.\nوسعدويه: لقب سعيد بن سليمان الضبي الواسطي الحافظ، الذي في سند هذا الحديث.\nورواه البيهقي في \"الشعب\" (٥/ ٤٥٦/ ٧٢٦٨) بسند آخر عن ابن عباس موقوفًا.\nورجاله ثقات؛ لكنه منقطع بين قيس بن سعد (وهو المكي) قال: قال ابن عباس.\nثم أخرج الديلمي من طريق عبد الله بن محمد الخطيب الدربيسي (لم أقرأ هذه اللفظة من وراء القارئة إلا هكذا) (١): أخبرنا ابن حانة: حدثنا البغوي: حدثنا\n_________\n(١) هو: عبد الله بن محمد الخطيب الصَّرِيفيني؛ ثقة مترجم في \" السير \" (١٨ / ٣٣٠) . (الناشر)","vol":"10","page":351},{"text":"خلف بن هشام: حدثنا سفيان بن عيينة عن الزهري عن أنس رفعه مثله.\nقلت: وابن حانة؛ لم أعرفه، ولم يقرأ معي إلا هكذا (١) !\nوعبد الله بن محمد الخطيب؛ لم أعرفه أيضًا! ويحتمل أنه الذي في \"تاريخ بغداد\" (١٠/ ١٢٦):\n\"عبد الله بن محمد أبو بكر الخطيب، من أهل سر من رأى. حدث عن أحمد ابن صالح الوزان. روى عنه علي بن أحمد بن محمد بن يوسف السامري القاضي\".\nولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول.\nوكأن الحافظ السخاوي - لوعورة هذا الإسناد - قال في \"المقاصد الحسنة\" (ص ٤٦٧):\n\"وينظر سنده\"!\nوعلق عليه الشيخ عبد الله محمد الصديق الغماري بقوله:\n\"نظرت سنده، فوجدت فيه راويًا مجهولًا\".\nقلت: ولم يسمه، ولعله يعني الخطيب المذكور أو شيخه! والله أعلم.\nوأورده السيوطي في \"الجامع الصغير\" بلفظ:\n\"ما كبيرة بكبيرة مع الاستغفار، ولا صغيرة بصغيرة مع الإصرار\". وقال:\n\"رواه ابن عساكر عن عائشة\". زاد في \"الجامع الكبير\":\n_________\n(١) هو: أبو القاسم عبيد الله بن محمد بن حَبَابَة البزّاز؛ ثقة مترجم في \" السير \" (١٦ / ٥٤٨) . (الناشر)","vol":"10","page":352},{"text":"\"وفيه إسحاق بن بشر، متروك\". وقال المناوي:\n\"إسناده ضعيف، لكن الحديث شواهد\"!\nكذا قال! وهو مردود من ناحيتين:\nالأولى: أن إسناده أسوأ حالًا مما ذكر؛ فقد قال الحافظ السخاوي:\n\"ورواه إسحاق بن بشر أبو حذيفة في \"المبتدأ\" عن الثوري عن هشام بن عروة عن أبيه عن عائشة. وإسحاق حديثه منكر\".\nقلت: بل هو أسوأ حالًا؛ فقد كذبه موسى بن هارون وأبو زرعة. وقال الدارقطني:\n\"هو في عداد من يضع الحديث\".\nوالأخرى: أن الشواهد إنما تعطي الحديث قوة، إذا كان الضعف فيها من جهة سوء الحفظ في رواتها، مع ثبوت عدالتهم وصدقهم.\nوليس الشأن كذلك في هذه الشواهد التي أشار إليها، وقد خرجتها لك، ولا سيما إسناد عائشة؛ ففيه ذاك الكذاب!\nقلت: وقد تقدم تخريج حديث ابن عباس من رواية الطبراني في \"الدعاء\" بنحوه، برقم (٤٤٧٤)؛ وهنا فوائد ليست هناك (١) .\n<span data-type=\"title\" id=toc-4827>٤٨١١ </span>- (لا وباء مع السيف، ولا نجاء مع الجراد) .\nضعيف جدًا\nرواه ابن شاهين في \"الفوائد\" (١١٤/ ١) عن سلم بن سالم: حدثنا أبو المغيرة - يعني: الجوزجاني؛ وهو محمد بن مالك - عن البراء بن عازب رفعه.\n_________\n(١) وخرَّجه الشيخ - ﵀ - فيما سيأتي برقم (٥٥٥١) من حديث أبي هريرة. (الناشر)","vol":"10","page":353},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته سلم بن سالم - وهو البلخي الزاهد -؛ وهو متهم، كما سبق بيانه في الحديث (٢٣٣) .\nومحمد بن مالك صدوق يخطىء، كما في \"التقريب\".\n<span data-type=\"title\" id=toc-4828>٤٨١٢ </span>- (اغزوا قزوين؛ فإنه من أعلى أبواب الجنة) .\nضعيف\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ١) من طريق عبد الرحمن ابن أبي حاتم: حدثنا أبو زرعة: حدثنا أبو نعيم: حدثنا بشير بن سلمان قال: حدثني رجل قال: قال رسول الله - ﷺ - ... فذكره. وقال:\n\"هذا الحديث - على إرساله -؛ قال أبو زرعة: ليس في قزوين حديث أصح منه. وبشير بن سلمان: هو أبو إسماعيل الهندي (كذا) الكوفي، يروي عن مجاهد وعكرمة ... وقد أخرج عنه مسلم ... ويروى هذا الحديث عن بشير بن سلمان عن أبي السري عن رجل - نسي أبو السري اسمه - عن النبي - ﷺ -. ومن هذه الطريق رواه الخطيب البغدادي\".","vol":"10","page":354},{"text":"<span data-type=\"title\" id=toc-4829>٤٨١٣ </span>- (شكونا إلى رسول الله - ﷺ - الحر في جباهنا وأكفنا، فلم يشكنا) .\nمنكر بهذا التمام\nأخرجه البيهقي (٢/ ١٠٧) من طريق معلى بن أسد: حدثنا وهيب بن خالد عن محمد بن جحادة عن سليمان بن أبي هند عن خباب بن الأرت به.\nوأخرجه البخاري في \"التاريخ\" (٢/ ٢/ ٤١) من طريق حبان: أخبرنا وهيب به مختصرًا دون قوله:","vol":"10","page":354},{"text":"في جباهنا وأكفنا.\nقلت: ورجاله ثقات رجال الشيخين؛ غير سليمان هذا؛ فهو مجهول الحال؛ قال ابن أبي حاتم (٢/ ١/ ١٤٨):\n\"روى عن سالم بن عبد الله. روى عنه إسماعيل بن سميع، ومحمد بن جحادة\".\nقلت: فهو - إلى جهالته - لم يصرح بسماعه من خباب، فلم يثبت أنه تابعي؛ فالانقطاع محتمل.\nفإن قيل: فقد جاء الحديث من رواية زكريا بن أبي زائدة عن أبي إسحاق عن سعيد بن وهب عن خباب بن الأرت به حرفيًا؛ إلا أنه قال:\n\"الرمضاء\" بدل: \"الحر\".\nأخرجه البيهقي (٢/ ١٠٥) !\nفأقول: نعم، ولكنه معلول بعلتين:\nالأولى: التدليس.\nوالأخرى: الاختلاط.\nأما الأولى؛ فمن زكريا بن أبي زائدة؛ فإنه - وإن كان ثقة ومن رجال الشيخين -؛ فقد قال الحافظ:\n\"كان تدلس، وسماعه من أبي إسحاق متأخر\".\nوالأخرى؛ من أبي إسحاق - وهو عمرو بن عبد الله السبيعي -؛ فإنه كان","vol":"10","page":355},{"text":"اختلط بآخره كما في \"التقريب\"، وقد سمع منه زكريا بن أبي زائدة بعد اختلاطه؛ كما يشير إلى ذلك قول الحافظ المتقدم.\nوإذا عرفت هذا؛ فقول النووي - ﵀ - في \"المجموع\" (٣/ ٣٩٦):\n\"إسناده جيد\"!\nفهو غير جيد؛ لا سيما وله علة أخرى وهي المخالفة؛ فقد روى الحديث جماعة من الثقات عن أبي إسحاق، فلم يذكروا فيه الزيادة السابقة:\nفي جباهنا وأكفنا.\nفإليك تخريج أحاديثهم:\nالأول: شعبة قال: حدثنا أبو إسحاق عن سعيد بن وهب به.\nأخرجه الطيالسي (١/ ٧٠/ ٢٧٣)، وأحمد (٥/ ١٠٨،١١٠)، وأبو عوانة في \"صحيحه\" (١/ ٣٤٥) .\nالثاني: سفيان الثوري: حدثنا أبو إسحاق به.\nأخرجه أبو عوانة، والطحاوي في \"شرح المعاني\" (١/ ١٠٩) .\nوشعبة والثوري؛ سمعا من أبي إسحاق قبل الاختلاط، فروايتهما عنه هي العمدة.\nالثالث: زهير - وهو ابن معاوية -: حدثنا أبو إسحاق به.\nقال زهير: قلت لأبي إسحاق: أفي الظهر؟ قال: نعم. قلت: أفي تعجيلها؟ قال: نعم.","vol":"10","page":356},{"text":"أخرجه مسلم (٢/ ١٠٩)، والنسائي (١/ ٨٦)، والبيهقي (١/ ٤٣٨) .\nالرابع: أبو الأحوص سلام بن سليم عن أبي إسحاق به.\nأخرجه ابن أبي شيبة في \"المصنف\" (١/ ٣٢٣)، وعنه مسلم.\nالخامس: زياد بن خيثمة عن أبي إسحاق به؛ وزاد:\nقال أبو إسحاق: كان يعجل الظهر؛ فيشتد عليهم الحر.\nأخرجه الطحاوي.\nالسادس: يونس بن أبي إسحاق عن أبي إسحاق قال: حدثني سعيد بن وهب به؛ وزاد:\nوقال: \"إذا زالت الشمس فصلوا\".\nأخرجه البيهقي، والطحاوي؛ إلا أنه لم يسق لفظه.\nورجاله ثقات؛ فهو إسناد صحيح؛ لولا أن يونس بن أبي إسحاق سمع من جده أبي إسحاق بعد الاختلاط.\nالسابع: الأعمش قال: حدثنا أبو إسحاق عن حارثة بن مضرب - أو من هو مثله من أصحابه -: قال خباب ... فذكره.\nأخرجه الطحاوي، وابن ماجه (١/ ٢٣١)؛ إلا أنه لم يذكر قوله:\nأو من هو مثله من أصحابه.\nوإني لأظن أنه يعني - بهذا القول - سعيد بن وهب الذي في الطرق السابقة.\nوبالجملة؛ فهذه الطرق كلها تؤكد أن ذكر الجباه والأكف - في حديث خباب -","vol":"10","page":357},{"text":"منكر غير معروف ولا ثابت.\nويؤيد ذلك: حديث معاوية بن هشام عن سفيان عن زيد بن جبيرة عن خشف بن مالك عن أبيه عن عبد الله بن مسعود قال ... فذكره مثل حديث زكريا عن خباب.\nأخرجه ابن ماجه.\nلكن زيد بن جبيرة متروك؛ فلا يستشهد به.\nوالخلاصة: أن ذكر الجباه والأكف في الحديث لا يصح.\nوبذلك تضعف حجة الرافعي وغيره من الشافعية الذين استدلوا بالحديث على أن السجود على حائل دون الجبهة لا يجزىء! وأما قول النووي عقب الحديث:\n\"وقد اعترض بعضهم على أصحابنا في احتجاجهم بهذا الحديث لوجوب كشف الجبهة، وقال: هذا ورد في الإبراد! وهذا الاعتراض ضعيف؛ لأنهم شكوا حر الرمضاء في جباههم وأكفهم، ولو كان الكشف غير واجب لقيل لهم: استروها، فلما لم يقل ذلك؛ دل على أنه لا بد من كشفها\"!!\nفأقول: هذا التضعيف هو الضعيف، بل هو باطل! وبيانه من وجوه:\nالأول: أنه مبني على ثبوت ذكر الجبهة في الحديث؛ وهو غير ثابت؛ كما عرفته من التحقيق السابق، فسقط الاستدلال به من أصله.\nالثاني: أن الحديث لو كان الاستدلال به على ما ذكروا؛ للزمهم القول بوجوب السجود على الكفين دون حائل أيضًا؛ لأنهما قد ذكرا فيه مع الجبهة كما سبق!","vol":"10","page":358},{"text":"وهم لا يقولون بذلك، على ما هو الصحيح عندهم، وهو المنصوص في عامة كتب الشافعي كما قال النووي (٣/ ٤٠٤) . فثبت أن الحديث لا يدل على الوجوب المزعوم، وهذا على فرض ثبوته، فكيف وهو غير ثابت؟!\nالثالث: أنه ثبت عن أنس أنه قال:\nكنا إذا صلينا مع النبي - ﷺ -؛ فيضع أحدنا طرف الثوب من شدة الحر مكان السجود.\nأخرجه الشيخان، والبيهقي (٢/ ١٠٦) - واللفظ له -.\nوأما حمل الشافعية هذا الحديث على الثوب المنفصل عن المصلي - كما فعل البيهقي والنووي -؛ فهو ضعيف مخالف لظاهر قوله:\nطرف الثوب! لأن المتبادر منه أنه الثوب المتصل به؛ لا سيما وهم في المسجد وليس فيه قرش، مع أن الغالب من حالهم قلة الثياب، وأنه ليس لأحدهم إلا ثوبه المتصل به.\nالرابع: قال الحسن البصري:\nكان أصحاب النبي - ﷺ - يسجدون وأيديهم في ثيابهم، ويسجد الرجل منهم على عمامته.\nأخرجه ابن أبي شيبة في \"المصنف\" (١/ ٢٦٦)، والبيهقي (٢/ ١٠٦) .\nقلت: وهذا إسناد صحيح.\nوقول البيهقي:\n\"يحتمل أن يكون أراد: يسجد الرجل منهم على عمامته وجبهته\"!!","vol":"10","page":359},{"text":"رده ابن التركماني بقوله:\n\"قلت: هذه الزيادة من غير دليل: إذ لا ذكر للجبهة\".\nوجملة القول؛ أنه لا دليل على عدم جواز السجود على حائل متصل؛ لا سيما والأدلة كثيرة جدًا على جواز السجود على حائل منفصل، كالبساط والحصير ونحو ذلك؛ مما يفصل بين الجبهة والأرض، والتفرقة بين الحائل المتصل والحائل المنفصل من الثياب - مع أنه لا دليل عليه في النقل -؛ فهو مع ذلك مما لا يشهد النظر السليم بصحته؛ لأنه إن كان الغرض إنما هو مباشرة الأرض بالسجود مبالغة في الخضوع لله تعالى؛ فهو غير حاصل بالحائل المنفصل أيضًا.\nفإن قيل: إذا لم تثبت الزيادة المذكورة في الحديث؛ فما هو المقصود من الحديث بعد إسقاط الزيادة منه؟\nوالجواب: ما جاء في \"النهاية\" لابن الأثير - بعد أن ذكر الحديث -:\n\"أي: شكوا إليه حر الشمس وما يصيب أقدامهم منه إذا خرجوا إلى صلاة الظهر، وسألوه تأخيرها قليلًا (فلم يشكهم)؛ أي: لم يجبهم إلى ذلك، ولم يزل شكواهم، يقال: أشكيت الرجل: إذا أزلت شكواه، وإذا حملته على الشكوى. وهذا الحديث يذكر في مواقيت الصلاة؛ لأجل قول أبي إسحاق - أحد رواته - وقيل له: في تعجيلها؟ فقال: نعم.\nوالفقهاء يذكرونه في السجود؛ فإنهم كانوا يضعون أطراف ثيابهم تحت جباههم في السجود من شدة الحر، فنهوا عن ذلك\"!!\nكذا قال! ورده أبو الحسن السندي بقوله:\n\"قلت: وهذا التأويل بعيد، والثابت أنهم كانوا يسجدون على طرف الثوب. وقال القرطبي: يحتمل أن يكون هذا قبل أن يأمرهم بالإبراد، ويحتمل أنهم طلبوا","vol":"10","page":360},{"text":"منه زيادة تأخير الظهر على وقت الإبراد، فلم يجبهم إلى ذلك. وقيل: معناه: فلم يشكنا؛ أي: لم يحوجنا إلى الشكوى، ورخص لنا في الإبراد. وعلى هذا يظهر التوفيق بين الأحاديث\".\n<span data-type=\"title\" id=toc-4830>٤٨١٤ </span>- (لا يبولن أحدكم في الماء الناقع) .\nضعيف جدًا\nأخرجه ابن ماجه (١/ ١٤٣) عن ابن أبي فروة عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن أبي فروة: اسمه إسحاق بن عبد الله بن أبي فروة؛ قال الحافظ:\n\"متروك\".","vol":"10","page":361},{"text":"<span data-type=\"title\" id=toc-4831>٤٨١٥ </span>- (لا يجمع الله في جوف رجل غبارًا في سبيل الله ودخان جهنم. ومن اغبرت قدماه في سبيل الله؛ حرم الله سائر جسده على النار. ومن صام يومًا في سبيل الله؛ باعد الله عنه النار مسيرة ألف سنة للراكب المستعجل. ومن جرح جراحة في سبيل الله؛ ختم له بخاتم الشهداء؛ له نور يوم القيامة، لونها مثل لون الزعفران، وريحها مثل ريح المسك، يعرفه بها الأولون والآخرون، يقولون: فلان عليه طابع الشهداء. ومن قاتل في سبيل الله فواق ناقة؛ وجبت له الجنة) (١) .\nضعيف بهذا التمام\nأخرجه أحمد (٦/ ٤٤٣ - ٤٤٤) عن خالد بن دريك عن أبي الدرداء مرفوعًا.\nقلت: وهذا سند ضعيف، رجاله ثقات؛ إلا أنه منقطع بين خالد بن دريك\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" راجع الترغيب \" \". (الناشر)","vol":"10","page":361},{"text":"وأبي الدرداء، فقد جزم المزي والحافظ بأن ابن دريك لم يدرك ابن عمر؛ مع أنه توفي سنة (٧٣)، وبالأحرى أن يدرك أبا الدرداء الذي توفي قبيل وفاة عثمان التي كانت سنة (٣٥)، فالحديث من أجل هذا منقطع ضعيف.\nولذلك أعل المنذري (٢/ ١٦٧)، والهيثمي (٥/ ٢٨٥) الحديث بالانقطاع.\nوقد وهما في الجملة الثانية منه فقالا:\n\"ومن اغبرت قدماه في سبيل الله؛ باعد الله منه النار يوم القيامة مسيرة ألف عام للراكب المستعجل\"! ولم يذكرا قضية الصيام، وجعلا الفضل الوارد فيه لمن اغبرت قدماه!\nواعلم أن بعض هذه الجمل المذكورة في الحديث صحت في أحاديث متفرقة:\nفالجملة الأولى؛ صحت من حديث أبي هريرة: عند النسائي (٢/ ٥٥)، وغيره.\nوالجملة الثانية؛ في \"صحيح البخاري\" (٢/ ٣١٢ و٦/ ٢٣) من حديث عبد الرحمن بن جبر.\nوالجملة الأخيرة؛ صحت عن معاذ عند أبي داود (١/ ٣٩٩)، والترمذي (٣/ ١٥) .\nوله عند الترمذي شاهد من حديث أبي هريرة - وحسنه -.\n<span data-type=\"title\" id=toc-4832>٤٨١٦ </span>- (والذي نفسي بيده! لا يدخل الجنة إلا رحيم. قالوا: كلنا رحماء؟! قال: ليس برحمة أحدكم خويصته، حتى يرحم الناس) .\nضعيف\nأخرجه المروزي في \"زوائد الزهد\" (٩٩٠): حدثنا إسماعيل بن إبراهيم قال: حدثنا يونس عن الحسن قال: قال نبي الله - ﷺ - ... فذكره.\nقال إسماعيل: قال يونس بيده؛ كأنه يريد العامة.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ لكنه مرسل؛ لأن الحسن:","vol":"10","page":362},{"text":"هو البصري؛ وهو كثير الإرسال والتدليس.\nوالحديث؛ أورد منه السيوطي قوله:\n\"لا يدخل الجنة إلا رحيم\". وقال:\n\"هب - عن أنس\".\nولم يتكلم عليه المناوي بشيء! ولعله عند البيهقي في \"الشعب\" من طريق الحسن عن أنس، فإذا كان كذلك؛ فهو معلول بالانقطاع؛ كما سبقت الإشارة إلى ذلك.\n<span data-type=\"title\" id=toc-4833>٤٨١٧ </span>- (لا يعدل بالرعة) .\nضعيف\nأخرجه الترمذي (٢٥١٩) عن عبد الله بن جعفر المخرمي عن محمد ابن عبد الرحمن بن نبيه عن محمد بن المنكدر عن جابر قال:\nذكر رجل عند النبي - ﷺ - بعبادة واجتهاد، وذكر عنده آخر برعة. فقال النبي - ﷺ - ... فذكره. وقال:\n\"حديث حسن غريب، لا نعرفه إلا من هذا الوجه\".\nقلت: ابن نبيه هذا مجهول العين، كما يشير إلى ذلك قول الذهبي:\n\"ما روى عنه سوى عبد الله بن جعفر المخرمي\".","vol":"10","page":363},{"text":"<span data-type=\"title\" id=toc-4834>٤٨١٨ </span>- (لا تغتسلن أحدكم في فلاة أو سطح لا يواريه شيء، ولا يقولن أحدكم: إني لا أرى أحدًا؛ فإنه إن كان لا يرى؛ فإنه يرى) .\nضعيف جدًا\nرواه ابن عدي (٨٢/ ٢) عن عبد الرحمن بن عثمان: حدثنا الحسن","vol":"10","page":363},{"text":"ابن عمارة: حدثنا المنهال بن عمرو عن أبي عبيدة بن عبد الله عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ وفيه ثلاث علل:\n١- أبو عبيدة؛ لم يسمع من أبيه ابن مسعود.\n٢- الحسن بن عمارة؛ قال الحافظ:\n\"متروك\". بل قال الإمام أحمد:\n\"كان منكر الحديث، وأحاديثه موضوعة\".\n٣- عبد الرحمن بن عثمان - وهو البكراوي - ضعيف.\nلكن تابعه عبد الحميد أبو يحيى الحماني: حدثنا الحسن بن عمارة به.\nأخرجه ابن ماجه (٦١٥) .\nفالعلة ممن فوقه.\n<span data-type=\"title\" id=toc-4835>٤٨١٩ </span>- (لا يقولن أحدكم: إني صمت رمضان كله، قمته كله) .\nضعيف\nأخرجه أبو داود (١/ ٣٧٩)، والنسائي (١/ ٣٠٠)، وابن خزيمة في \"صحيحه\" (٢١٤/ ١)، وكذا ابن حبان (٩١٥)، وابن أبي الدنيا في \"الصمت\" (٢/ ١٦/ ١)، وأحمد (٥/ ٣٩،٤٠،٤١،٤٨،٥٢) من طريقين عن الحسن عن أبي بكرة مرفوعًا. قال:\nفلا أدري؛ أكره التزكية، أو قال:\n\"لا بد من نومة أو رقدة\"؟!","vol":"10","page":364},{"text":"قلت: ورجاله ثقات؛ إلا أن الحسن - وهو البصري - مدلس، وقد عنعنه عندهم جميعًا.\nوللحديث شاهد من رواية ناشب بن عمرو: حدثنا مقاتل بن حيان عن الضحاك ابن مزاحم عن ابن عمرو مرفوعًا به، وزاد:\n\"وصنعت في رمضان كذا وكذا؛ فإن رمضان اسم من أسماء الله ﷿ العظام، ولكن قولوا: (شهر رمضان)؛ كما قال ربكم ﷿ في كتابه\".\nأخرجه تمام الرازي في \"الفوائد\" (٣٩/ ٢) .\nولكنه واه جدًا؛ ناشب بن عمرو؛ قال البخاري:\n\"منكر الحديث\". وقال الدارقطني:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-4836>٤٨٢٠ </span>- (لا ينبغي لقوم فيهم أبو بكر أن يؤمهم غيره) .\nضعيف جدًا\nأخرجه الترمذي (٣٦٧٤) عن عيسى بن ميمون الأنصاري عن القاسم بن محمد عن عائشة مرفوعًا. وقال مضعفًا:\n\"حديث غريب\".\nقلت: وعلته عيسى بن ميمون هذا؛ قال الحافظ:\n\"ضعيف\".\nقلت: وهو أسوأ من ذلك؛ فقد قال الذهبي في \"المغني\":\n\"قال عبد الرحمن بن مهدي: استعديت عليه، وقلت: ما هذه الأحاديث التي","vol":"10","page":365},{"text":"تروي عن القاسم عن عائشة؟! فقال: لا أعود. قال البخاري: منكر الحديث\".\nوقد وجدت للحديث طريقًا أخرى مثل هذه في الوهاء: يرويه يوسف بن خالد: حدثنا موسى المكي عن موسى بن طلحة عن عائشة بنت سعد عن عائشة به.\nأخرجه أبو يعلى في \"مسنده\" (ق ٢١٧/ ٢)، وعنه ابن عساكر في \"التاريخ\" (٩/ ٣٣١/ ٢): حدثنا زكريا بن يحيى الرقاشي: حدثنا يوسف بن خالد ...\nقلت: وهذا إسناد ضعيف جدًا؛ ليوسف بن خالد - وهو السمتي -؛ قال الحافظ:\n\"تركوه. وكذبه ابن معين\".\nوالحديث؛ أورده ابن الجوزي في \"الموضوعات\" (١/ ٣١٨) من طريق أخرى عن عيسى بن ميمون.\nوقد روي من حديث عتبة بن غزوان نحوه مرفوعًا.\nأخرجه ابن أبي عاصم في \"السنة\" (١٠٥٥) .\nلكن إسناده ضعيف جدًا؛ كما بينته في التعليق عليه؛ فليراجع.\n<span data-type=\"title\" id=toc-4837>٤٨٢١ </span>- (يا أيها الناس! انهوا نساءكم عن لبس الزينة والتبختر في المسجد؛ فإن بني إسرائيل لم يلعنوا حتى لبس نساؤهم الزينة، وتبخترن في المساجد) .\nضعيف\nأخرجه ابن ماجه (٤٠٠١) عن موسى بن عبيدة عن داود بن مدرك عن عروة بن الزبير عن عائشة قالت:\nبينما رسول الله - ﷺ - جالس في المسجد؛ إذ دخلت امرأة من مزينة تَرْفُلُ في","vol":"10","page":366},{"text":"زينة لها في المسجد، فقال النبي - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ له علتان:\nالأولى: جهالة داود بن مدرك؛ قال الذهبي في \"الميزان\":\n\"نكرة لا يعرف\". وقال الحافظ:\n\"مجهول\".\nوالأخرى: ضعف موسى بن عبيدة.\n<span data-type=\"title\" id=toc-4838>٤٨٢٢ </span>- (يا سراقة! ألا أدلك على أعظم الصدقة - أو: من أعظم الصدقة -؟! قال: بلى يا رسول الله! قال: ابنتك مردودة إليك، ليس لها كاسب غيرك) .\nضعيف\nأخرجه البخاري في \"الأدب المفرد\" (٨١)، وابن ماجه (٣٦٦٧)، وأحمد (٤/ ١٧٥) عن موسى بن علي قال: سمعت أبي يقول: [بلغني] عن سراقة بن مالك يقول أنه حدث أن رسول الله - ﷺ - قال له ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لكنه منقطع بين علي أبي موسى وسراقة؛ فإنه ذكره بلاغًا عند أحمد، وسنده إليه قوي.\nويؤيده أن البخاري رواه (٨٠): حدثنا عبد الله بن صالح: حدثني موسى بن علي عن أبيه: أن النبي - ﷺ - قال لسراقة ... فذكره؛ أرسله.","vol":"10","page":367},{"text":"<span data-type=\"title\" id=toc-4839>٤٨٢٣ </span>- (إن من أمتي من يعظم للنار؛ حتى يكون أحد زواياها) .\nمنكر\nوهو قطعة من حديث رواه داود بن أبي هند: حدثنا عبد الله بن قيس قال:","vol":"10","page":367},{"text":"كنت عند أبي برزة ذات ليلة؛ فدخل علينا الحارث بن أقيش؛ فحدثنا الحارث ليلتئذ أن رسول الله - ﷺ - قال ... فذكره.\nأخرجه ابن ماجه (٤٣٢٣)؛ وزاد في أوله:\n\"إن من أمتي من يدخل الجنة بشفاعته أكثر من مضر، وإن من ... \".\nوهذه الزيادة: أخرجها الطبراني في \"المعجم الكبير\" (٣٣٦٣)؛ كلاهما من طريق أبي بكر بن أبي شيبة: حدثنا عبد الرحيم بن سليمان عن داود به.\nوأخرجه الحاكم (١/ ٧١ و٤/ ٥٩٣)، وأحمد (٤/ ٢١٢)، وابن خزيمة في \"التوحيد\" (ص ٢٠٤)، وعبد الله بن أحمد في \"زوائد المسند\" (٥/ ٣١٢-٣١٣)، وأبو يعلى (٣/ ١٥٣-١٥٤/ ١٥٨١)، والطبراني أيضًا (٣٣٦٠-٣٣٦٦)، والمزي في \"التهذيب\" (٥/ ٢١٣-٢١٤) من طرق أخرى عن داود به.\nوخالفهم جميعًا: محمد بن أبي عدي فقال: عن داود عن عبد الله بن قيس عن الحارث بن أقيش قال:\nكنا عند أبي برزة ليلة، فحدث ليلتئذ عن النبي - ﷺ - أنه قال ... فذكره بالزيادة مع زيادة أخرى؛ نصها:\n\"ما من مسلمين يموت لهما أربعة أفراط؛ إلا أدخلها الجنة بفضل رحمته\".\nقالوا: يا رسول الله! وثلاثة؟ قال: \"وثلاثة\". قالوا: واثنان؟ [قال: \"واثنان\"] .\nوهذه الزيادة ثابتة في رواية بعض الجماعة الذين أشرت إليهم.\nوقد خالفهم محمد بن أبي عدي فجعله من مسند أبي برزة، وهي رواية شاذة! والصواب أنه من رواية الحارث بن أقيش.","vol":"10","page":368},{"text":"وما بين المعكوفتين سقطت من مطبوعة \"المسند\"؛ وهي ثابتة في \"المجمع\" (٣/ ٨) برواية أحمد. وقال:\n\"ورجاله ثقات\"! وكذا قال في رواية عبد الله، وعزاها لأبي يعلى أيضًا! وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nوصححه أيضًا ابن حجر في ترجمة الحارث من \"الإصابة\"!\nومن قبله المنذري في \"الترغيب\" (٣/ ٩١ و٤/ ٢٣٩) !\nوتبعهم البوصيري - على تناقض في كلامه -؛ فإنه قال في \"زوائد ابن ماجه\" (٤/ ٢٦٢) - مع تصحيح بعض الأخطاء من النسخة المخطوطة -:\n\"هذا إسناد فيه مقال؛ عبد الله بن قيس النخعي؛ ذكره ابن حبان في \"الثقات\" وقال: أحسبه الذي روى عنه أبو إسحاق عن ابن عباس قوله. وقال: لم يرو عنه غير داود بن أبي هند، وليس إسناده بالصافي. انتهى. وباقي رجال الإسناد ثقات؛ رواه الإمام أحمد في \"مسنده\" بإسناد جيد\"!\nفأقول: قد عرفت - من تخريجنا المتقدم - أن الحديث عند أحمد وغيره من طريق عبد الله بن قيس، فقوله في إسناد ابن ماجه:\n\"فيه مقال\"؛ يناقض تجويده لإسناد أحمد؛ كما هو ظاهر.\nثم إن ما نسبه لابن حبان أنه قال: \"لم يرو عنه ... \" إلخ؛ خطأ؛ لأمرين:\nالأول: أنه ليس في \"ثقاته\"، وهذا نصه فيه (٥/ ٤٢):\n\"يروي عن ابن مسعود، والحارث بن أقيش. عداده في أهل البصرة. روى","vol":"10","page":369},{"text":"عنه داود بن أبي هند، وأبو حرب. وأحسبه الذي روى عنه أبو إسحاق السبيعي عن ابن عباس قوله\".\nوهكذا نقله عنه الحافظ ابن حجر في \"التهذيب\".\nوالآخر: أن هذا القول إنما هو لابن المديني؛ فقد عزاه إليه الحافظ عقب النقل المشار إليه؛ فقال:\n\"وقد قال علي بن المديني: عبد الله بن قيس الذي روى عنه داود بن أبي هند؛ مجهول لم يرو عنه غير داود، ليس إسناده بالصافي\".\nفظهر أنه اختلط على البوصيري كلام ابن المديني بكلام ابن حبان!\nثم إن تصريح ابن المديني بجهالة ابن قيس هذا: هو الذي تنباه الحافظ في \"التقريب\" بقوله:\n\"مجهول\". وأشار إليه الذهبي بقوله في \"الميزان\":\n\"تفرد عنه داود بن أبي هند، ولعله الذي قبله\".\nيعني: الذي تقدم في كلام ابن حبان، فقال الذهبي:\n\"عبد الله بن قيس عن ابن عباس، لا يدرى من هو؟ تفرد عنه أبو إسحاق\".\nقلت: وقال الحافظ فيه أيضًا:\n\"مجهول؛ ولعله الذي قبله\".\nقلت: فالعجب منهما؛ كيف غفلا عن هذه الجهالة هما وغيرهما ممن سبقذكره؛ فصححوا الحديث؟! وبخاصة منهم الذهبي الذي وافق الحاكم على","vol":"10","page":370},{"text":"تصحيحه على شرط مسلم، وابن قيس هذا ليس من رجاله، وإنما هو من رجال ابن ماجه؛ كما رمزوا له!\nهذا؛ ولعله مما يوهن من شأن هذا الراوي، ويبين أنه ليس في موضع الثقة؛ أنه روى الزيادة الأخرى بلفظ:\n\"يموت لهما أربعة ... \"!\nفإنه منكر بهذا اللفظ؛ فإن الأحاديث التي في معناه ليس فيها ذكر: \"أربعة\"؛ وإنما لفظ: \"ثلاثة\"؛ مثل حديث أنس:\n\"ما من مسلم يموت له ثلاثة لم يبلغوا الحنث ... \" الحديث.\nرواه البخاري وسواه.\nوفي معناه أحاديث أخرى، رواها ابن أبي شيبة في \"المصنف\" (٣/ ٣٥٢-٣٥٥)، وخرج بعضها المنذري في \"ترغيبه\"، والهيثمي في \"مجمعه\"؛ فليراجعها من شاء.\nوأما الزيادة الأولى التي ذكر فيها (الشفاعة)؛ فهي صحيحة بغير هذه الرواية، وقد خرجتها من حديث أبي أمامة وعبد الله بن أبي الجدعاء وغيرهما في الكتاب الآخر: \"الصحيحة\" برقم (٢١٧٨)؛ فلا داعي للإعادة.\n<span data-type=\"title\" id=toc-4840>٤٨٢٤ </span>- (يا عثمان! هذا جبريل يقول عن الله ﷿: إني قد زوجتك أم كلثوم؛ على مثل ما زوجتك رقية، وعلى مثل صحبتها) (١) .\nضعيف\nرواه ابن ماجه (١١٠)، وابن منده في \"المعرفة\" (٢/ ٢٩٥/ ٢) عن محمد بن عثمان بن خالد: أخبرنا أبي: أخبرنا عبد الرحمن بن أبي الزناد عن أبيه الأعرج عن أبي هريرة:\n_________\n(١) كتب الشيخ - فوق هذا المتن: \" كان قبله حديث فنقل إلى \" الصحيحة \" برقم (٤٨٦٣) . (الناشر)","vol":"10","page":371},{"text":"أن رسول الله - ﷺ - لقي عثمان بن عفان عند باب المسجد، فقال ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، رجاله موثقون؛ غير عثمان بن خالد - وهو الأموي العثماني - متروك، كما قال الحافظ.\nثم رواه ابن منده، والحاكم (٤/ ٤٩) من طريق عبد الله بن صالح: أخبرنا ابن لهيعة عن عقيل عن ابن شهاب عن سعيد بن المسيب عن عثمان بن عفان:\nأن النبي - ﷺ - رآه لهفان مهمومًا، فقال له:\n\"ما لي أراك لهفان مهمومًا؟! \". فقلت: يا رسول الله - ﷺ -! وهل دخل على أحد ما دخل علي؟ ماتت ابنة رسول الله - ﷺ - التي كانت تحتي، وانقطع ظهري، وانقطع الصهر بيني وبينك! فبينما هو يحاروه؛ إذ قال النبي - ﷺ - ... فذكره؛ وزاد: فزوجه إياها. وقال:\n\"تفرد به ابن لهيعة عن عقيل\".\nقلت: وابن لهيعة ضعيف.\nومثله عبد الله بن صالح.\n<span data-type=\"title\" id=toc-4841>٤٨٢٥ </span>- (يخرج من خراسان رايات سود، لا يردها شيء حتى تنصب بإيلياء) .\nضعيف\nأخرجه الترمذي (٢٢٧٠)، وأحمد (٢/ ٣٦٥) عن رشدين بن سعد عن يونس عن ابن شهاب عن قبيصة بن ذؤيب عن أبي هريرة مرفوعًا. وقال الترمذي:\n\"حديث غريب\". زاد في بعض النسخ:","vol":"10","page":372},{"text":"\"حسن غريب\"!\nوالأول أليق بحال رشدين بن سعد؛ فإنه ضعيف.\n<span data-type=\"title\" id=toc-4842>٤٨٢٦ </span>- (يخرج ناس من المشرق فيوطئون للمهدي. يعني: سلطانه) .\nضعيف\nأخرجه ابن ماجه (٢/ ٥١٩)، والفسوي في \"المعرفة\" (٢/ ٤٩٧) عن ابن لهيعة عن أبي زرعة عمرو بن جابر الحضرمي عن عبد الله بن الحارث بن جزء الزبيدي مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة وأبي زرعة الحضرمي؛ كما قال البوصيري (٢٥٠/ ١) .\nقلت: وأما الفسوي؛ فذكر الحضرمي في ثقات التابعين المصريين! خلافًا للنسائي وغيره؛ فقال:\n\"ليس بثقة\". وقال ابن حبان:\n\"لا يحتج بخبره\". وقال الحافظ:\n\"ضعيف\".","vol":"10","page":373},{"text":"<span data-type=\"title\" id=toc-4843>٤٨٢٧ </span>- (يدعى أحدهم، فيعطى كتابه بيمينه، ويمد له في جسمه ستون ذراعًا، ويبيض وجهه، ويجعل على رأسه تاج من لؤلؤ يتلألأ، فينطلق إلى أصحابه، فيرونه من بعيد، فيقولون: اللهم! ائتنا بهذا، وبارك لنا في هذا، حتى يأتيهم، فيقول: أبشروا، لكل رجل منكم مثل هذا.","vol":"10","page":373},{"text":"وأما الكافر؛ فيسود وجهه، ويمد له في جسمه ستون ذراعًا على صورة آدم، فيلبس تاجًا، فيراه أصحابه، فيقولون: نعوذ بالله من شر هذا، اللهم! لا تأتنا هذا، قال: فيأتيهم فيقولون: اللهم! أخزه، فيقول: أبعدكم الله؛ فإن لكل رجل منكم مثل هذا) .\nضعيف\nأخرجه الترمذي (٢/ ١٩٣)، وأبو يعلى (٤/ ١٤٥٩)، وعنه ابن حبان (٢٥٨٨ - موارد)، وأبو نعيم في \"الحلية\" (٩/ ١٦)، والحاكم (٢/ ٢٤٢-٢٤٣) من طريق إسماعيل السدي عن أبيه عن أبي هريرة عن النبي - ﷺ -:\nفي قوله ﷿: (يوم ندعو كل أناس بإمامهم) قال ... فذكره. وقال الترمذي:\n\"حديث حسن غريب، والسدي: اسمه إسماعيل بن عبد الرحمن\"! وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: والد إسماعيل - وهو عبد الرحمن بن أبي كريمة - ليس من رجال مسلم، ثم هو مجهول الحال، كما في \"التقريب\". وقد قال الذهبي نفسه في \"الميزان\":\n\"ما روى عنه سوى ولده\".\nقلت: ونحوه في \"تهذيب الحافظ\"، فحقه - إذن - أن يقول فيه:\n\"مجهول العين\"! فلتأمل.","vol":"10","page":374},{"text":"تنبيهان:\nالأول: مع ما سبق من الإشارة إلى أن الحديث عند المذكورين من طرق عن (إسماعيل السدي)؛ فإني أرى من الفائدة أن ألفت النظر إلى خلاف وقع في شيخ أبي يعلى فيه في المصورة التي عزوت إليها، وكذا في نسخة أخرى (ق ٢٧٩/ ٢)، ومثلها النسخة المطبوعة (١١/ ٣-٥- تحقيق الأخ حسين الداراني)؛ ففيها كلها قال أبو يعلى:\n\"حدثنا الحارث بن سريج ... \"! ووقع في رواية ابن حبان إياه عنه في \"الموارد\" (٢٥٨٨):\n\"حدثنا سريج بن يونس ... \"، وكذا في \"الإحسان\" (١٦/ ٣٤٦) !\nوكلا الشيخين قالا: \"حدثنا عبد الرحمن بن مهدي ... \"! وإذا رجعنا إلى ترجمة كل منهما؛ وجدنا أنهما يرويان عن عبد الرحمن بن مهدي، وعنهما أبو يعلى؛ فلا أدري هل الخلاف ناشىء من النساخ، أو أن لأبي يعلى فيه شيخين؟! وهذا مما أستبعده.\nفإن كان الصواب من هذا الاختلاف (الحارث بن سريج)؛ فيكون إسناد أبي يعلى ضعيفًا إلى عبد الرحمن السدي؛ لأن الحارث هذا؛ قال ابن عدي:\n\"ضعيف، يسرق الحديث\".\nومع هذا الجرح المفسر من هذا الحافظ، والمؤيد بقول ابن معين في رواية:\n\"ليس بشيء\". وقول النسائي:\n\"ليس بثقة\".","vol":"10","page":375},{"text":"لم يعبأ بذلك كله المعلق على \"الموارد\" (١١/ ٥)؛ فزعم أنه حسن الحديث؛ اعتمادًا منه على توثيق ابن معين إياه في رواية، وابن حبان (٨/ ١٨٣)؛ جاهلًا أو متجاهلًا قاعدة: \"الجرح المفسر مقدم على التعديل\"! وله من مثل هذه المخالفة الشيء الكثير. ويأتي ذكر أحدها قريبًا.\nوالتنبيه الآخر: أن عبد الرحمن أبا إسماعيل - وهو السدي -؛ قد ذكر فيه ثلاثة أقوال في اسم والده، فقيل: هو (ابن أبي كريمة)، وقيل: هو (ابن نهشل)، وقيل: إن أبا كريمة كنية عبد الرحمن بن نهشل! ثم قال:\n\"وذكره ابن حبان في \"الثقات\"، وأخرج له في \"صحيحه\" أحاديث (١)؛ من رواية ابنه عنه عن أبي هريرة\"!\nقلت: ومع ذلك؛ فلم يورده ابن حبان في \"الثقات\" على وجه من تلك الوجوه الثلاثة، وإنما على وجه رابع! فقال في (التابعين) منه (٥/ ١٠٨):\n\"عبد الرحمن بن أبي ذئب السدي.. عنه ابنه إسماعيل\".\nقلت: فكأنه - لهذا الاضطراب في اسم أبيه - لم ينسبه البخاري في \"التاريخ\"، وتبعه ابن أبي حاتم في \"كتابه\"، ولم يذكروا جميعًا له راويًا غير ابنه؛ فهو مجهول كما تقدم.\nوأما المعلق على \"مسند أبي يعلى\" (١١/ ٥)؛ فقال:\n\"إسناده حسن، الحارث بن سريج بينا أنه حسن الحديث عند رقم (١١٠٣)، وعبد الرحمن بن أبي كريمة لم أر فيه جرحًا، ووثقه ابن حبان\"!!\n_________\n(١) قلت: لم أر له في \" الإحسان \" إلا هذا، وإلا حديثا آخر في سماع الميت قوع النعال (٧/٣٨٨/٣١١٨) ! وهذا له فيه إسناد آخر حسن، ومتنه مطوّل، وهو في \" الموارد \" (٧٨١) .","vol":"10","page":376},{"text":"<span data-type=\"title\" id=toc-4844>٤٨٢٨ </span>- (يدور المعروف على يدي مئة رجل، آخرهم فيه كأولهم) .\nضعيف جدًا\nأخرجه ابن شاهين في \"الترغيب\" (٣١٥/ ١)، والديلمي (٤/ ٣٣١) معلقًا على أبي الشيخ عن سويد بن سعيد: حدثنا عبد الرحيم بن زيد عن أبيه عن أنس بن مالك رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحيم بن زيد - وهو العمي - متروك.\nوأبوه ضعيف.\nوسويد بن سعيد ضعيف أيضًا.","vol":"10","page":377},{"text":"<span data-type=\"title\" id=toc-4845>٤٨٢٩ </span>- (يرحمنا الله وأخا عاد. يعني: هودًا ﵇) .\nضعيف\nأخرجه ابن ماجه (٢/ ٤٣٥) عن زيد بن الحباب: حدثنا سفيان عن أبي إسحاق عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ غير زيد بن الحباب؛ فإنه من رجال مسلم وحده، وفيه ضعف؛ قال الحافظ:\n\"صدوق، يخطىء في حديث الثوري\".\nقلت: وقد خولف في إسناده ومتنه؛ فقال حمزة بن حبيب الزيات: عن أبي إسحاق عن سعيد بن جبير عن عباس عن أبي بن كعب قال:\nكان رسول الله - ﷺ - إذا دعا بدأ بنفسه وقال:\n\"رحمة الله علينا وعلى موسى، لو صبر لرأى من صاحبه العجب، ولكنه قال: (إن سألتك عن شيء بعدها فلا تصاحبني قد بلغت من لدني ...) \"؛ طولها حمزة.","vol":"10","page":377},{"text":"أخرجه أحمد (٥/ ١٢١)، وأبو داود (٢/ ١٦٧) - والسياق له -، والحاكم (٢/ ٥٧٤) . وقال:\n\"صحيح على شرط الشيخين\"! وأقره الذهبي!\nوإنما هو على شرط مسلم وحده؛ فإن البخاري لم يخرج لحمزة شيئًا.\nوأخرجه الترمذي (٣٣٨٢) دون قوله:\nوقال: \"رحمة الله ... \". وقال:\n\"حديث حسن غريب صحيح\".\nوهكذا أخرجه مسلم (٧/ ١٠٥-١٠٦) من طريق رقبة عن أبي إسحاق به في قصة الخضر مع موسى ﵉؛ مع الزيادة مختصرًا، لكن بلفظ:\n\"رحمة الله علينا وعلى أخي - كذا -، رحمة الله علينا\".\nكذا وقع هنا: \"كذا\"! ولم يتكلم عليه النووي بشيء.ولعلها زيادة من بعض النساخ، كتبت في الهامش، ثم نقلها آخر إلى المتن، وهو يعني أن الأصل هكذا ليس فيه تسمية أخيه؛ وهو بلا شك موسى، فإن قبل الحديث بسطرين ما نصه:\nفقال رسول الله - ﷺ - عند هذا المكان: \"رحمة الله علينا وعلى موسى، لولا أنه عجل لرأى العجب، ولكنه أخذته من صاحبه ذمامة، قال: (إن سألتك عن شيء بعدها فلا تصاحبني قد بلغت من لدني عذرًا)، ولو صبر لرأى العجب\".\nقلت: وبعد هذا مباشرة قال:\n\"وكان إذا ذكر أحدًا من الأنبياء بدأ بنفسه:\n\"رحمة الله علينا وعلى أخي - كذا -، رحمة الله علينا\".","vol":"10","page":378},{"text":"ثم بدا لي أنه يحتمل أن قوله: \"كذا: رحمة الله علينا\"؛ إنما هو من أحد الرواة، كأنه يقول: كذا في الحديث: \"رحمة الله علينا\"؛ يعني: أنه بضمير الجمع، ولعل هذا هو الأرجح. والله أعلم.\nوجملة القول؛ أن حمزة ورقبة خالفا زيد بن الحباب في إسناد الحديث وفي متنه.\nأما الإسناد؛ فجعلاه من مسند أبي بن كعب لا ابن عباس، وإنما هذا رواه عنه، فقصر ابن الحباب؛ فجعله من مسند ابن عباس، فوهم!\nوأما المتن؛ فقد ذكرا موسى مكان أخي عاد، وهذا هو المحفوظ. والله أعلم.\nثم رأيت عبد بن حميد قد ساق الحديث في \"منتخب المسند\" وجوده؛ فقال (ق ٢٧/ ٢): حدثنا عبيد الله بن موسى عن إسرائيل بن يونس عن أبي إسحاق ... مثل رواية مسلم عن سعيد بن جبير عن ابن عباس - وكنا عنده -؛ فقال القوم:\nإن نوفًا الشامي يزعم أن الذي ذهب يطلب العلم ليس موسى بني إسرائيل؟! قال: وكان ابن عباس متكئًا، فاستوى جالسًا فقال: كذلك يا سعيد بن جبير؟! قلت: أنا سمعته يقول ذلك. قال ابن عباس: كذب نوف! حدثني أبي بن كعب أنه سمع النبي - ﷺ - يقول:\n\"رحمة الله علينا وعلى موسى، لولا أنه عجل، واستحيى وأخذته ذمامة من صاحبه، فقال له: (إن سألتك عن شيء بعدها فلا تصاحبني)؛ لرأى من صاحبه عجبًا\".\nقال: وكان النبي - ﷺ - إذا ذكر نبيًا من الأنبياء؛ بدأ بنفسه فقال:\n\"رحمة الله علينا وعلى صالح، رحمة الله علينا وعلى أخي عاد\". ثم قال:","vol":"10","page":379},{"text":"\"إن موسى ﵇ بينما هو يخطب ... \" الحديث بطوله في قصته مع الخضر ﵇.\nوهي في \"الصحيحين\" من طريق عمرو بن دينار عن سعيد بن جبير به، وليس فيها قوله:\n\"وكان إذا ذكر نبيًا ... \"؛ هو عند مسلم دون التصريح باسم صالح ودون ذكر عاد، كما تقدم من رواية رقبة.\nوقد تابعه - عنده - محمد بن يوسف، قرنه مع عبيد الله بن موسى، ولكنه لم يسق لفظهما، بل أحال فيه على لفظ رقبة فقال: نحو حديثه.\nقلت: وإسناد عبد بن حميد صحيح؛ إن كان أبو إسحاق سمعه من سعيد ابن جبير؛ فإنه مدلس، وهو - وإن كان قد اختلط -؛ فإن من المحتمل أن يكون رقبة - وهو ابن مصقلة - سمعه منه قبل الاختلاط؛ فإنه قديم الوفاة، مات سنة (١٢٩)، وهي السنة توفي فيها أبو إسحاق نفسه، وقد وجدت الحافظ في بعض تخريجاته قد أثبت سماع الأعمش من أبي إسحاق قبل الاختلاط، مع أنه توفي بعد رقبة بنحو عشرين سنة؛ لأنه مات سنة (١٤٧) .\nكما أنهم اتفقوا على سماع سفيان الثوري وشعبة منه قبل الاختلاط، مع أن وفاة الأول سنة (١٦١)، وشعبة سنة (١٦٠) . والله أعلم.\nثم رأيت الحديث في \"مسند أحمد\" (٥/ ١٢٢) من طريق قيس عن أبي إسحاق مختصرًا بلفظ:\nكان إذا ذكر الأنبياء بدأ بنفسه فقال:","vol":"10","page":380},{"text":"\"رحمة الله علينا وعلى هود وعلى صالح\".\nوقيس هو ابن الربيع، وهو - وإن كان ضعيفًا -؛ فلا بأس به في المتابعات والشواهد.\nوبالجملة؛ فذكر هود وصالح في الحديث محفوظ عن أبي إسحاق، وإنما الشأن التثبت فيما إذا كان أبو إسحاق سمعه من سعيد بن جبير. والله أعلم.\n<span data-type=\"title\" id=toc-4846>٤٨٣٠ </span>- (يشمت العاطس ثلاثًا؛ فإن زاد؛ فإن شئت فشمته، وإن شئت فكف) .\nضعيف\nأخرجه أبو داود (٢/ ٣١٨)، وأبو بكر الشافعي في \"الفوائد\" (٦/ ١٨١)، وابن السني (٢٤٨) عن يزيد بن عبد الرحمن عن يحيى بن إسحاق بن عبد الله ابن أبي طلحة عن حميدة - أو عبيدة - بنت عبيد بن رفاعة الزرقي عن أبيها عن النبي - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ عبيد بن رفاعة الزرقي؛ ولد في عهد النبي - ﷺ -، ووثقه العجلي.\nوحميدة - أبو عبيدة - بنت عبيد مقبولة عند الحافظ.\nويزيد بن عبد الرحمن - وهو أبو يزيد الدالاني - ضعيف.","vol":"10","page":381},{"text":"<span data-type=\"title\" id=toc-4847>٤٨٣١ </span>- (يكون في هذه الأمة أربع فتن، في آخرها الفناء) .\nضعيف\nأخرجه أبو داود (٢/ ٢٠٠) عن رجل عن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل الذي لم يسم.","vol":"10","page":381},{"text":"٤٨٣٢ - (يوزن يوم القيامة مداد العلماء مع دم الشهداء، فيرجح مداد العلماء على دم الشهداء) .\nموضوع\nرواه السهمي في \"تاريخ جرجان\" (٥٢،١٨١) عن أحمد بن بهرام: حدثنا سهل بن عبد الكريم عن يعقوب القمي عن هارون بن عنترة عن الشعبي قال:\nخطبنا النعمان بن بشير - وكان آخر من بقي من الصحابة - فقال ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يعقوب - وهو ابن عبد الله القمي - صدوق يهم.\nوسهل بن عبد الكريم وأحمد بن بهرام؛ ترجمهما السهمي، ولم يذكر فيهما جرحًا ولا تعديلًا.\nورواه إسماعيل بن أبي زياد عن أبي يونس القشيري عن سماك بن حرب عن أبي الدرداء مرفوعًا.\nأخرجه ابن عبد البر في \"الجامع\" (١/ ٣٠-٣١) .\nورواه إسماعيل أيضًا عن عبد الله بن عقبة - هو ابن لهيعة - عن أبي قبيل عن زيد بن عبد الله عن عبد الله بن عمرو به.\nأخرجه الديلمي (٤/ ٣٤٨) .\nقلت: وإسماعيل بن أبي زياد: هو الكوفي قاضي الموصل؛ قال الحافظ:\n\"متروك، كذبوه\".","vol":"10","page":382},{"text":"وأخرجه الديلمي أيضًا عن الأوزاعي: حدثنا إسحاق بن القاسم: حدثني أبي: حدثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر رفعه.\nوإسحاق بن القاسم وأبوه؛ لم أعرفهما.\nوبالجملة؛ فالحديث ضعيف من جميع طرقه.\nونقل المناوي عن الذهبي أنه قال في \"الميزان\":\n\"متنه موضوع\".\nوهو الذي يميل إليه القلب. والله أعلم.\n<span data-type=\"title\" id=toc-4848>٤٨٣٣ </span>- (يوشك أن يضرب الناس أكباد الإبل يطلبون العلم؛ فلا يجدون أحدًا أعلم من عالم المدينة) .\nضعيف\nأخرجه الترمذي (٢/ ١١٣-١١٤)، وابن حبان (٢٣٠٨)، والحاكم (١/ ٩١)، والبيهقي في \"سننه\" (١/ ٣٨٦)، وأحمد (٢/ ٢٩٩)، وأبو نصر المري في \"أخبار مالك بن أنس\" (١/ ٢)، وأبو الحسن علي بن المفضل المقدسي في \"الأربعين\" (٨/ ١-٢)، والرافعي في \"تاريخ قزوين\" (٣/ ١٧٥) كلهم عن سفيان ابن عيينة عن ابن جريج عن أبي الزبير عن أبي صالح عن أبي هريرة مرفوعًا. وقال الترمذي:\n\"حديث حسن\"! وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: وهو كما قالا؛ لولا عنعنة ابن جريج وأبي الزبير؛ فإنهما مدلسان، لا سيما الأول منهما؛ فإنه سيىء التدليس كما هو مشروح في ترجمته.","vol":"10","page":383},{"text":"وقد أعله أحمد بالوقف، فقد ذكر ابن قدامة في \"المنتخب\" عنه أنه قال:\n\"وأوقفه سفيان مرة، فلم يجز به أبا هريرة\".\nوأخرج له المقدسي شاهدًا من حديث زهير بن محمد أبي منذر التميمي: حدثنا عبيد الله بن عمر عن سعيد بن أبي هند عن أبي موسى مرفوعًا.\nلكن زهير هذا - وهو الخراساني - كثير الغلط. والله أعلم.\nوسعيد بن أبي هند؛ قال الحافظ:\n\"ثقة، أرسل عن أبي موسى\".\n<span data-type=\"title\" id=toc-4849>٤٨٣٤ </span>- «يومئذ تحدث أخبارها)؛ أتدرون ما أخبارها؟ فإن أخبارها: أن تشهد على كل عبد أو أمة بما عمل على ظهرها؛ أن تقول: عمل كذا وكذا يوم كذا وكذا، فهذه أخبارها) .\nضعيف\nأخرجه الترمذي (٢/ ٦٩)، وابن حبان (٢٥٨٦)، والحاكم (٢/ ٥٣٢) عن يحيى بن أبي سليمان عن سعيد المقبري عن أبي هريرة مرفوعًا. وقال الترمذي:\n\"حديث حسن غريب\"! وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: يحيى هذا منكر الحديث. قاله البخاري\". وقال الحافظ:\n\"لين الحديث\".","vol":"10","page":384},{"text":"٤ - (اليسر يمن، والعسر شؤم) .\nضعيف جدًا\nأخرجه الديلمي (٤/ ٣٥١) عن أشعث بن بزار عن علي بن","vol":"10","page":384},{"text":"زيد عن سعيد بن جبير قال:\nكنت ما أحب هذه الكلمة الامنول (كذا) حتى حدثني الثقة عن رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أشعث هذا؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".\n<span data-type=\"title\" id=toc-4851>٤٨٣٥/ م </span>- (إن هاتين الصلاتين حولنا عن وقتهما في هذا المكان (يعني: المزدلفة): المغرب والعشاء، فلا يقدم الناس جمعًا حتى يعتموا، وصلاة الفجر هذه الساعة) .\nضعيف\nأخرجه البخاري (٣/ ٤١٧): حدثنا عبد الله بن رجاء: حدثنا إسرائيل عن أبي إسحاق عن عبد الرحمن بن يزيد قال:\nخرجت مع عبد الله ﵁ إلى مكة، ثم قدمنا جمعًا، فصلى الصلاتين، كل صلاة وحدها بأذان وإقامة، والعشاء بينهما، ثم صلى الفجر حين طلع الفجر، قائل يقول: طلع الفجر، وقائل يقول: لم يطلع الفجر، ثم قال ... (فذكره) . ثم وقف حتى أسفر، ثم قال: لو أن أمير المؤمنين أفاض الآن أصاب السنة، فما أدري أقوله كان أسرع، أم دفع عثمان ﵁؟! فلم يزل يلبي حتى رمى جمرة العقبة يوم النحر.\nقلت: وهذا الحديث - مع كونه في \"الصحيح\" -؛ ففي ثبوته عندي شك كبير، وذلك لأمرين:","vol":"10","page":385},{"text":"الأول: أن أبا إسحاق - وهو عمرو بن عبد الله السبيعي؛ مع كونه ثقة -؛ فإنه كان اختلط؛ كما صرح بذلك غير واحد من المتقدمين والمتأخرين، منهم الحافظ ابن حجر في \"التقريب\".\nوالآخر: أنه اضطرب في متنه على وجوه:\n١- هذا؛ فإنه جعل الصلوات المحولة عن أوقاتها ثلاث صلوات: المغرب والعشاء والفجر.\n٢- لم يذكر صلاة العشاء معها: في رواية أحمد (١/ ٤٤٩): حدثنا عبد الرزاق: أخبرنا إسرائيل ... بلفظ:\nأما المغرب؛ فإن الناس لا يأتون ههنا حتى يعتموا. وأما الفجر؛ فهذا الحين ... وهكذا رواه أحمد بن خالد الوهبي: حدثنا إسرائيل به.\nأخرجه البيهقي (٥/ ١٢١) . وقال:\n\"رواه البخاري عن عبد الله بن رجاء عن إسرائيل. قال الإمام أحمد (١): ولم أثبت عنهما قوله: تحولان عن وقتهما\".\n٣- أنه أوقف التحويل؛ فجعله من قول ابن مسعود، فقال البخاري (٣/ ٤١٢): حدثنا عمرو بن خالد: حدثنا زهير ... بلفظ:\nفأتينا المزدلفة حين الأذان بالعتمة أو قريبًا من ذلك، فأمر رجلًا فأذن وأقام، ثم صلى المغرب، وصلى بعدها ركعتين، ثم دعا بعشائه فنعشى، ثم أمر - أرى -\n_________\n(١) هو البيهقي نفسه صاحب \" السنن \"؛ واسمه: أحمد بن الحسين بن علي أبو بكر البيهقي. (الناشر)","vol":"10","page":386},{"text":"رجلًا فأذن وأقام - قال عمرو: لا أعلم الشك إلا من زهير -، ثم صلى العشاء ركعتين، فلما طلع الفجر قال:\nإن النبي - ﷺ - كان لا يصلي هذه الساعة؛ إلا هذه الصلاة في هذا المكان من هذا اليوم. قال عبد الله: هما صلاتان يحولان عن وقتهما: صلاة المغرب بعدما يأتي الناس المزدلفة، والفجر حين يبزغ الفجر. قال: رأيت النبي - ﷺ - يفعله.\nوأخرجه الطحاوي في \"معاني الآثار\" (١/ ١٠٥) من طريق أخرى عن عمرو ابن خالد.\nوتابعه عبد الرحمن بن عمرو البجلي: حدثنا زهير ...\nأخرجه البيهقي. وقال:\n\"رواه البخاري في \"الصحيح\" عن عمرو بن خالد عن زهير، وجعل زهير لفظ التحويل من قول عبد الله\".\nقلت: وقد خالفه إسرائيل فرفعه؛ كما تقدم من رواية البخاري.\nوقد أخرجه الطحاوي أيضًا، وأحمد (١/ ٤١٨) .\n٤- لم يذكر الركعتين بعد صلاة المغرب إسرائيل، وذكرهما زهير كما تقدم. وفي رواية للطحاوي (١/ ٤٠٩) عن إسرائيل بلفظ:\nفلما أتى جمعًا صلى الصلاتين، كل واحدة منهما بأذان وإقامة، ولم يصل بينهما.\nوقال الحافظ (٣/ ٤١٣):","vol":"10","page":387},{"text":"\"وقع عند الإسماعيلي من رواية شبابة عن ابن أبي ذئب (يعني: عن أبي إسحاق) في هذا الحديث:\nولم يتطوع قبل كل واحدة منهما ولا بعدها.\nقلت: وكذلك لم يذكرهما جرير بن حازم، فقال: سمعت أبا إسحاق ...:\nفصلى بنا ابن مسعود المغرب، ثم دعا بعشائه ثم تعشى، ثم قام فصلى العشاء الآخرة، ثم رقد ... الحديث.\nأخرجه أحمد (١/ ٤١٠) .\nقلت: والمحفوظ عندي عن أبي إسحاق: عدم ذكر الركعتين بعد المغرب؛ لتفرد زهير بهما دون الجماعة: إسرائيل وابن أبي ذئب وجرير بن حازم؛ فإن رواية الجماعة أحفظ وأضبط من رواية الفرد. هذا إن سلم من أبي إسحاق نفسه؛ لما عرفت من اختلاطه.\n(تنبيه): قال الحافظ في ترجمة أبي إسحاق في \"مقدمة الفتح\" (٢/ ١٥٤):\n\"أحد الأعلام الأثبات قبل اختلاطه، ولم أر في \"البخاري\" من الرواية عنه إلا عن القدماء من أصحابه؛ كالثوري وشعبة، لا عن المتأخرين؛ كابن عيينة وغيره\"!\nكذا قال! ويرد عليه هذا الحديث؛ فإنه - عند البخاري - من رواية إسرائيل وزهير عنه.\nوإسرائيل: هو ابن يونس بن أبي إسحاق السبيعي؛ فهو حفيد أبي إسحاق، وذلك معناه أنه سمع منه بعد الاختلاط. وقد أشار إلى ذلك الإمام أحمد بقوله:","vol":"10","page":388},{"text":"\"إسرائيل عن أبي إسحاق؛ فيه لين، سمع منه بأخرة\".\nوزهير - وهو ابن معاوية بن حديج -؛ قد قال فيه أحمد مثل ما تقدم عنه في إسرائيل. وقال أبو زرعة:\n\"ثقة؛ إلا أنه سمع من أبي إسحاق بعد الاختلاط\".\nوهذا هو الذي اعتمده الحافظ نفسه، فقال في \"التقريب\":\n\"ثقة ثبت؛ إلا أن سماعه عن أبي إسحاق بأخرة\" (١) .\nهذا؛ ولعل الإمام مسلمًا لم يخرج حديث أبي إسحاق هذا؛ للاضطراب الذي بينته عنه؛ إنما أخرجه (٤/ ٧٦) مختصرًا من طريق الأعمش عن عمارة عن عبد الرحمن بن يزيد عن عبد الله قال:\nما رأيت رسول الله - ﷺ - صلى صلاة إلا لميقاتها؛ إلا صلاتين: صلاة المغرب والعشاء بجمع، وصلى الفجر يومئذ قبل ميقاتها.\nوهو رواية البخاري (٣/ ٤١٧)، وأحمد (٣٦٣٧)، والطحاوي (١/ ٩٧-٩٨) وغيرهم.\nوجملة القول؛ أن حديث الترجمة لم يصح عندي؛ لأن مداره على أبي إسحاق السبيعي، وهو مختلط، وكل من رواه عنه بهذا اللفظ سمع منه بعد الاختلاط، ولم أره من رواية أحد ممن سمع منه قبل الاختلاط؛ اللهم إلا مختصرًا جدًا وموقوفًا:\n_________\n(١) وخفي هذا التحقيق على الشيخ التهانوي في كتابه \" علوم الحديث \" (ص ٤٢٢)؛ فنقل كلام الحافظ في \" الفتح \" معتمدا عليه محتجا به على أن رواية البخاري عن المختلط إنما هي من قبل إختلاطه! وانطلى الأمر على المعلِّق عليه الشيخ أبو غدة؛ فمشّاه كعادته وسّلم به!","vol":"10","page":389},{"text":"فقال الطحاوي (١/ ٤٠٩): حدثنا يونس قال: حدثنا سفيان عن أبي إسحاق الهمذاني عن عبد الرحمن بن يزيد قال:\nكان ابن مسعود يجعل العشاء بالمزدلفة بين الصلاتين.\nثم استدركت فقلت: كلا؛ فإن يونس هذا: هو ابن عبد الأعلى المصري، لم يسمع من سفيان الثوري - الذي سمع من أبي إسحاق قبل الاختلاط -؛ وإنما سمع من سفيان بن عيينة، وهذا سمع من أبي إسحاق بعد الاختلاط؛ كما ذكرته عن الحافظ في التنبيه السابق.\nفإلى أن يأتي الحديث من طريق أحد ممن سمع منه قبل الاختلاط - وباللفظ المذكور أعلاه -؛ فالحديث ضعيف. والله تعالى أعلم.\nولو صح الحديث؛ فظاهره يدل على أن صلاة المغرب في وقتها المعتاد - أي: قبل وقت العشاء - لا يجوز؛ لأنها قد حولت عن وقتها، وكذلك صلاة الصبح لا تصح إلا في أول وقتها، فلو أسفر بها قليلًا أو كثيرًا لم تجز، فهل من قائل بذلك؟ هذا موع نظر وبحث! والله أعلم.\nواعلم أن الداعي لكتابة هذا البحث؛ إنما هو سؤال وجهه بعض الطلاب إلي في ندوة علمية؛ كنت أقمتها في دار الحديث في المدينة النبوية؛ في موسم حج سنة (١٣٩١)، حضرها بعض أساتذة الجامعة الإسلامية، وجماعة من طلابها، وطلاب الدار المذكورة وغيرهم، وجهت فيها أسئلة مختلفة حول مناسك الحج، منها سؤال عن الركعتين اللتين صلاهما ابن مسعود بعد صلاة المغرب في المزدلفة؛ كما في حديث البخاري هذا؟ فلم أجب عليه، واعتذرت بأني بحاجة إلى التثبت من صحة نسبة الحديث إلى البخاري، أو كلامًا نحو هذا.","vol":"10","page":390},{"text":"ثم زارني في هذا الشهر - رجب الفرد - سنة (١٣٩٣) أخ سلفي عراقي، وقدم إلي ثلاثة أشرطة تسجيل، في بعضها تسجيل للندوة المشار إليها، والمسائل والمناقشات التي جرت فيها، منها السؤال المشار إليه؛ فتذكرت ما كنت نسيت، فبادرت أولًا إلى الكشف عن الحديث في \"البخاري\"؛ فوجدته. ثم نظرت في إسناده؛ فرأيت فيه أبا إسحاق السبيعي، وهو معروف عندي أنه مختلط. ثم تابعت البحث والتحقيق؛ فكان من ذلك هذا المقال الذي بين يديك، والله تعالى ولي التوفيق.\nثم وجدت للحديث طريقًا أخرى عن عبد الرحمن بن يزيد؛ ترجح عدم ثبوت الركعتين عن ابن مسعود؛ وهو ما أخرجه ابن أبي شيبة من طريق إبراهيم عن عبد الرحمن بن يزيد قال:\nحججت مع عبد الله، فلما أتى (جمعًا)؛ أذن وأقام، فصلى المغرب ثلاثًا، ثم تعشى، ثم أذن وأقام، فصلى العشاء ركعتين.\nقلت: فلم يذكر الركعتين بعد المغرب.\nوإسناده صحيح على شرط الشيخين.\nفهذا يؤيد رواية الجماعة المحفوظة عن أبي إسحاق؛ لأنه قد تابعه عليها إبراهيم هذا - وهو ابن يزيد النخعي -؛ وهو ثقة فقيه محتج به عند الجميع.\n<span data-type=\"title\" id=toc-4852>٤٨٣٦ </span>- (من أكل من أجور بيوت مكة؛ فكأنما يجرجر في بطنه نار جهنم) .\nضعيف\nأخرجه السهمي في \"تاريخ جرجان\" (٢١٢) عن عبد الرحمن بن","vol":"10","page":391},{"text":"الوليد الجرجاني: حدثنا عبد الله بن موسى العبسي عن النعمان بن ثابت عن عبيد الله بن أبي زياد المكي عن أبي نجيح عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف، أورده السهمي في ترجمة عبد الرحمن هذا، وذكر أنه روى عنه ابن جرير الطبري ومحمد بن الفضل النجار الآملي؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوالنعمان بن ثابت: هو أبو حنيفة النعمان الإمام، وحاله في الحديث معروف عند أئمة الحديث، كما بسطته في \"سلسلة الأحاديث الضعيفة\" (١/ ٦٦١-٦٦٧) .\nوعبيد الله بن أبي زياد المكي - وهو أبو الحصين القداح - ليس بالقوي، كما قال الحافظ في \"التقريب\". والعهدة عليه في هذا الحديث؛ لأن أبا حنيفة قد توبع فيه عنه؛ كما تقدم برقم (٢١٨٦) .\nوالحديث؛ عزاه السيوطي في \"الجامع الكبير\" (٢/ ٢٢٧/ ١) للديلمي وحده!\n<span data-type=\"title\" id=toc-4853>٤٨٣٧ </span>- (كان إذا سافر فأقبل الليل؛ قال: يا أرض! ربي وربك الله، أعوذ بالله من شرك، وشر ما فيك، وشر ما خلق فيك، ومن شر ما يدب عليك، وأعوذ بالله من أسد وأسود، ومن الحية والعقرب، ومن ساكن البلد، ومن والد وما ولد) .\nضعيف\nأخرجه أبو داود (٢٦٠٣)، والنسائي في \"عمل اليوم والليلة\" (٥٦٣)، وابن خزيمة (٢٥٧٢)، والبغوي في \"شرح السنة\" (٥/ ١٤٦-١٤٧)، وأحمد (٢/ ١٣٢ و٣/ ١٢٤) عن شريح بن عبيد الحضرمي أنه سمع الزبير بن الوليد يحدث عن عبد الله بن عمر بن الخطاب قال ... فذكره.","vol":"10","page":392},{"text":"قلت: وهذا إسناد ضعيف؛ الزبير بن الوليد مجهول، كما يشير إلى ذلك قول الذهبي في \"الميزان\":\n\"تفرد عنه شريح بن عبيد\".\nقلت: وأما ابن حبان؛ فوثقه على قاعدته في توثيق المجهولين!\nولذلك لم يتابعه الحافظ في \"التقريب\"؛ فقال فيه:\n\"مقبول\"!\nقلت: ويعني أنه مقبول عند المتابعة؛ وإلا فهو لين الحديث؛ كما نص عليه في المقدمة.\nفقوله في \"تخريج الأذكار\":\n\"حسن\"! كما نقله ابن علان (٥/ ١٦٤)؛ مما لا وجه له عندي؛ إلا أن يكون توسطًا منه بين ما يقتضيه جهالة المذكور من الضعف، وبين تصحيح الحاكم إياه في \"المستدرك\" (٢/ ١٠٠) !\nولا يخفى ما فيه، وإن تابعه الذهبي على التصحيح؛ فإنه مناف أيضًا لتجهيله لراويه كما سبقث الإشارة إليه، ولقول النسائي عقبه:\n\"الزبير بن الولي شامي، ما أعرف له غير هذا الحديث\".\n(تنبيه): قال المعلق على \"شرح السنة\" - بعد أن خرج الحديث -:\n\"وله شاهد من حديث عائشة عند ابن السني (١٦٨)، وسنده ضعيف\"!!\nوهذا وهم محض؛ فهذا الشاهد متن آخر؛ أوله:","vol":"10","page":393},{"text":"كان إذا أشرف على أرض يريد دخولها؛ قال: \"اللهم؛ إني أسألك من خير هذه الأرض ... \" الحديث.\n٤٨٣٨ - (موت العالم مصيبة لا تجبر، وثلمة لا تسد، ونجم طمس، موت قبيلة أيسر من موت عالم) .\nضعيف جدًا\nأخرجه البيهقي في \"الشعب\" (٢/ ٢٦٣/ ١٦٩٩)، وابن عبد البر في \"الجامع\" - معلقًا -، وعبد الغني المقدسي في \"العلم\" (١٠/ ١) من طريق أبي نعيم بسنده عن خالد بن يزيد بن أبي مالك عن عثمان بن أيمن (١) عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عثمان بن أيمن؛ لم أعرفه.\nوخالد بن يزيد بن أبي مالك؛ قال الحافظ ابن حجر في \"التقريب\":\n\"ضعيف؛ مع كونه فقيهًا، وقد اتهمه ابن معين\".\nوقال الهيثمي في \"المجمع\" (١/ ٢٠٢):\n\"رواه الطبراني في \"الكبير\"؛ وفيه (عثمان بن أيمن)؛ ولم أر من ذكره، وكذلك إسماعيل بن صالح\"!\nقلت: ليس هو عند البيهقي وغيره، وأخشى أن يكون محرفًا من (صفوان بن صالح) الذي عند البيهقي! وأستغرب من الهيثمي غفلته عن العلة الكبرى، وهي (خالد بن يزيد) .\n_________\n(١) كذا في المصادر التي وقفت عليها، وجعله المعّلق على \" الجامع \" (١/١٧٠) (عثمان بن أبي سودة) ! ولا وجه له","vol":"10","page":394},{"text":"وأسوأ منه: ما فعله المعلقون الثلاثة على \"الترغيب\" للمنذري؛ فإن هذا ساقه بتمامه، وأوله:\n\"من غدا يريد العلم يتعلمه لله ... \" الحديث، وفي آخره حديث الترجمة، ثم عزاه لأصحاب \"السنن\" وابن حبان. وقال:\n\"وليس عندهم: \"موت العالم ... \" إلى آخره. ورواه البيهقي - واللفظ له - من رواية.. خالد بن يزيد بن أبي مالك عن عثمان بن أيمن عنه\"!\nفماذا فعل الثلاثة المشار إليهم؟ لم يزيدوا على قولهم في التعليق عليه:\n\"سبق تخريجه برقم (١٠٦) \"!\nوهناك صدروا الحديث بقولهم:\n\"حسن\"! لكن الحديث هناك من طريق آخر عن أبي الدرداء، وليس فيه: \"موت العالم ... \"! فأوهموا أنه بهذه الزيادة حسن أيضًا، وهو ضعيف جدًا لما سبق!!\nوزادوا - ضغثًا على إبالة - أنهم في تخريجهم الحديث هناك؛ عزوه للبيهقي في \"الآداب\" (١٠٤٥،١٠٤٦)، وفي \"الأربعين الصغرى\" (٣)، وفي \"الشعب\" (١٦٩٦،١٦٩٧) .\nقلت: وهو في هذه المواطن الثلاثة من الطريق الأخرى الخالية من الزيادة!\nولو أنهم تابعوا البحث، وكان يهمهم التحقيق حقًا وصبروا؛ لوجدوا الحديث بها في \"الشعب\" بعد حديث واحد - أي: برقم (١٦٩٩) - كما تقدم مني، ولكنهم في الحقيقة لا تحقيق عندهم ولا علم! والله المستعان.","vol":"10","page":395},{"text":"وللحديث طريق أخرى واهية؛ تقدمت برقم (٤٦٦٨) .\n<span data-type=\"title\" id=toc-4854>٤٨٣٩ </span>- (قضى في ابن الملاعنة أن لا يدعى لأب، [ولا ترمى هي به، ولا يرمى ولدها]، ومن رواها أو رمى ولدها؛ فإنه يجلد الحد، وقضى أن لا قوت لها ولا سكنى؛ من أجل أنهما يتفرقان من غير طلاق، ولا متوفى عنها) .\nضعيف\nأخرجه أبو داود (١/ ٣٥٣-٣٥٤)، وعنه البيهقي (٧/ ٤٠٩-٤١٠)، وأحمد (١/ ٢٣٨-٢٣٩ و٢٤٥) من طريق عباد بن منصور عن عكرمة عن ابن عباس قال ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عباد بن منصور؛ قال الحافظ:\n\"صدوق، وكان يدلس، وتغير بآخره\".\nوقصة الملاعنة؛ قد رواها هشام بن حسان عن عكرمة عن ابن عباس ... ولم يذكر فيه هذا الذي ذكره عباد عن عكرمة.\nأخرجها البخاري (٦/ ٤) عنه.\nثم رواه (٦/ ١٨٠) من طريق القاسم بن محمد عن ابن عباس به مثل رواية هشام.\nفدل ذلك على نكارة ما رواه عباد عن عكرمة. والله أعلم.\nوقد وجدت لبعضه شاهدًا يرويه محمد بن إسحاق قال: وذكر عمرو بن شعيب عن أبيه عن جده قال:","vol":"10","page":396},{"text":"قضى رسول الله - ﷺ - في ولد المتلاعنين أنه يرث أمه، ومن قفاها به جلد ثمانين، ومن دعاه ولد زنى جلد ثمانين.\nأخرجه أحمد (٢/ ٢١٦) .\nوابن إسحاق مدلس، ولم يصرح بالتحديث، بل علقه بصيغة (قال)؛ التي تشبه العنعنة.\nوفي حديث سهل في قصة المتلاعنين:\nوكانت حاملًا، فأنكر حملها، وكان ابنها يدعى إليها، ثم جرت السنة في الميراث: أن يرثها، وترث منه ما فرض الله لها.\nأخرجه البخاري (٦/ ٤)، وأبو داود (١/ ٣٥٢) من طريق فليح عن الزهري عنه. وفليح - وهو ابن سليمان -؛ فيه ضعف من قبل حفظه.\nوقد خالفه ابن جريج فقال: قال ابن شهاب ... فذكره مرسلًا؛ لم يذكر سهلًا. أخرجه البخاري (٦/ ١٧٩) .\nوهذا أصح. والله أعلم.\n<span data-type=\"title\" id=toc-4855>٤٨٤٠ </span>- (من أمر بمعروف، ونهى عن منكر؛ فهو خليفة الله في الأرض، وخليفة كتاب الله ﷿، وخليفة رسول الله - ﷺ -) .\nضعيف\nأخرجه عبد الغني المقدسي في \"كتاب الأمر بالمعروف والنهي عن المنكر\" (ق ٩١/ ١) عن بقية عن عبد الله بن نعيم عن بعض المشيخة يرفعه.\nوهذا إسناد ضعيف مرسل؛ وذلك أن بقية - وهو ابن الوليد - مدلس؛ وقد عنعنه.","vol":"10","page":397},{"text":"وعبد الله بن نعيم - وهو القيسي الشامي -؛ قال الحافظ:\n\"لين الحديث. من السادسة\".\nوبعض المشيخة مجهول لم يسم، والظاهر أنه من التابعين.\nثم أخرجه هو (٩٦/ ١)، وابن عدي (٢٨٠/ ١) عن كادح بن جعفر عن ابن لهيعة عن يزيد بن أبي حبيب عن مسلم بن جابر الصيرفي عن عبادة بن الصامت مرفوعًا به.\nوهذا إسناد ضعيف؛ ابن لهيعة ضعيف؛ لسوء حفظه.\nومسلم بن جابر الصيرفي لم أعرفه.\nوأما ابن عدي؛ فأعله بعلة أخرى؛ فقال:\n\"كادح؛ عامة ما يرويه غير محفوظ، ولا يتابع عليه في إسناده، ولا في متنه\"!\nقلت: وكادح؛ قد وثقه غير واحد، فإعلاله بمن فوقه أولى. والله أعلم.\n<span data-type=\"title\" id=toc-4856>٤٨٤١ </span>- (لا قود في المأمومة، ولا الجائفة، ولا المنقلة) .\nمنكر (١)\nأخرجه ابن ماجه (٢٦٣٧)، وأبو يعلى في \"مسنده\" (٤/ ١٥٨٠) عن رشدين بن سعد عن معاوية بن صالح عن معاذ بن محمد الأنصاري عن ابن صهبان عن العباس بن عبد المطلب مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فيه ثلاث علل:\nالأولى: ابن صهبان؛ قال الحافظ في \"التقريب\":\n_________\n(١) وحسنّه الشيخ - ﵀ - في \" الصحيحة \" (٢١٩٠) و\" صحيح ابن ماجه \" (٢١٤٩) (الناشر)","vol":"10","page":398},{"text":"\"اسمه عقبة فيما أظن، فإن كان؛ فروايته منقطعة؛ وإلا فمجهول\".\nالثانية: معاذ بن محمد الأنصاري؛ قال ابن المديني:\n\"مجهول\".\nالثالثة: رشدين بن سعد ضعيف.\nوبه أعله البوصيري! وفيه نظر؛ فقد تابعه عبد الله بن لهيعة: عند أبي يعلى؛ فالعلة القادحة من اللذين قبلهما.\nثم إن الحديث منكر؛ فقد ثبت مرفوعًا:\nأن في المأمومة والجائفة ثلث الدية.\nوهو مخرج في \"الإرواء\" (٢٢٨٧،٢٢٩٣،٢٢٩٤) من حديث عبد الله بن عمرو وغيره. وفيه:\n\"والمنقلة خمس عشرة من الإبل\".\nوسنده حسن.\n<span data-type=\"title\" id=toc-4857>٤٨٤٢ </span>- (يا علي! إن فيك من عيسى ﵊ مثلًا: أبغضته اليهود حتى بهتوا أمه، وأحبته النصارى حتى أنزلوه بالمنزلة التي ليس بها) (١) .\nضعيف\nأخرجه أبو يعلى (ق ٣٣/ ١)، وعبد الله بن أحمد (١/ ١٦٠)، والحاكم (٣/ ١٢٣) من طريق الحكم بن عبد الملك عن الحارث بن حصيرة عن أبي صادق عن ربيعة بن ناجذ عن علي ﵁ قال:\n_________\n(١) قدِّر للشيخ - ﵀ - تخريج هذا الحديث مرة أخرى برقم (٤٩٠٤) بفائدة أوسع (الناشر)","vol":"10","page":399},{"text":"دعاني رسول الله - ﷺ - فقال ... فذكره، وزادوا - غير أبي يعلى -:\nوقال علي ﵁: ألا وإنه يهلك في محب مطر يقرظني بما ليس في، ومبغض مفتر يحمله شنآني على أن يبهتني، ألا وإني لست بنبي، ولا يوحى إلي، ولكني أعمل بكتاب الله وسنة نبيه - ﷺ - ما استطعت، فما أمرتكم به من طاعة الله تعالى فحق عليكم طاعتي فيما أحببتم أو كرهتم، وما أمرتكم بمعصية أنا وغيري؛ فلا طاعة لأحد في معصية الله ﷿، وإنما الطاعة في المعروف\".\nوالسياق للحاكم - وهو أتم -. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: الحكم؛ وهاه ابن معين\".\nقلت: وربيعة بن ناجذ؛ قال الذهبي:\n\"لا يكاد يعرف\". وقول الحافظ فيه:\n\"ثقة\"!\nإنما عمدته توثيق ابن حبان والعجلي إياه، ولا يخفى ما فيه؛ مع أنهم لم يذكروا له راويًا غير أبي صادق هذا.\nوالحديث؛ قال الهيثمي في \"المجمع\" (٩/ ١٣٣):\n\"رواه عبد الله، والبزار - باختصار -، وأبو يعلى - أتم منه -، وفي إسناد عبد الله وأبي يعلى: الحكم بن عبد الملك؛ وهو ضعيف، وفي إسناد البزار: محمد بن كثير القرشي الكوفي؛ وهو ضعيف\".","vol":"10","page":400},{"text":"<span data-type=\"title\" id=toc-4858>٤٨٤٣ </span>- (قال جبريل: يا محمد! (قل هو الله أحد): ليس له عروق فتتشعب إليه. (الله الصمد): ليس بالأجوف، لا يأكل ولا يشرب. (لم يلد ولم يولد): ليس له ولد ولا والد ينسب إليه. (ولم يكن له كفوًا أحد): ليس من خلقه شيء يعدل [مكانه]، يمسك السماوات والأرض إن زالتا. هذه السورة ليس فيها ذكر جنة ولا نار، [ولا دنيا ولا آخرة، ولا حلال ولا حرام]؛ انتسب الله ﷿ إليها؛ فهي له خالصة، [من قرأها ثلاث مرات؛ عدل بقراءة الوحي كله ومن قرأها ثلاثين مرة؛ لم يفضله أحد من أهل الدنيا يومئذ؛ إلا من زاد على ما قال، ومن قرأها مئتي مرة؛ أسكن من الفردوس سكنًا يرضاه، ومن قرأها حين يدخل منزله ثلاث مرات؛ نفت عنه الفقر، ونفعت الجار. وبات رسول الله - ﷺ - يقرؤها ويرددها حتى أصبح]) .\nموضوع\nأخرجه أبو الشيخ في \"العظمة\" (١٥/ ٢) عن سلمة بن شبيب: حدثنا يحيى بن عبد الله الحراني عن ضرار عن أبان عن أنس قال:\nأتت يهود خيبر إلى النبي - ﷺ -، فقالوا: يا أبا القاسم! خلق الله الملائكة من نور الحجاب، وآدم من حمأ مسنون، وإبليس من لهب النار، والسماء من دخان، والأرض من زبد الماء، فأخبرنا عن ربك ﷿؟ فلم يجبهم النبي - ﷺ -، فأتاه جبريل ﵇، فقال ... الحديث دون الزيادات؛ فهي من \"الدر المنثور\" للسيوطي (٦/ ٤١٠) .\nوقد ساق الحديث - بهذا التمام - معزوًا لرواية أبي الشيخ في \"العظمة\"، وأبي بكر السمرقندي في \"فضائل (قل هو الله أحد) \" عن أنس.","vol":"10","page":401},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ بل موضوع؛ أبان: هو ابن أبي عياش، وهو متروك؛ بل كذبه شعبة وأحمد وابن معين.\nوضرار؛ الظاهر أنه ابن عمرو الملطي، ضعيف؛ بل قال البخاري:\n\"فيه نظر\".\nويحيى بن عبد الله الحراني - وهو البابلتي - ضعيف.\n<span data-type=\"title\" id=toc-4859>٤٨٤٤ </span>- (إني أمرت ببدني التي بعثت بها أن تقلد اليوم، وتشعر اليوم على ماء كذا وكذا، فلبست قميصًا ونسيت، فلم أكن لأخرج قميصي من رأسي. وكان قد بعث ببدنه من المدينة، وأقام بالمدينة) (١) .\nمنكر\nأخرجه الطحاوي (١/ ٣٧٠،٤٣٩)، وأحمد (٣/ ٤٠٠) عن حاتم بن إسماعيل عن عبد الرحمن بن عطاء بن أبي لبيبة عن عبد الملك بن جابر عن جابر بن عبد الله قال:\nكنت عند رسول الله - ﷺ - جالسًا؛ فقد قميصه من جيبه، حتى أخرجه من رجليه، فنظر القوم إلى رسول الله - ﷺ -! فقال ... فذكره.\nقلت: وإسناده رجاله ثقات؛ على خلاف في ابن أبي لبيبة؛ فقال البخاري:\n\"فيه نظر\". وقال أبو حاتم:\n\"شيخ؛ يحول من (كتاب الضعفاء) \". وقال النسائي وابن سعد:\n\"ثقة\".\nوذكره ابن حبان في \"الثقات\". وقال الأزدي:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" يأتي برقم (٥٩٦٦) وهنا بعض الفوائد \". (الناشر)","vol":"10","page":402},{"text":"\"لا يصح حديثه\". وقال الحاكم أبو أحمد:\n\"ليس بالقوي عندهم\". وقال ابن عبد البر:\n\"ليس عندهم بذاك، وترك مالك الرواية عنه، وهو جاره\".\nهذا كل ما قيل فيه من التعديل والجرح، وقد لخص ذلك الحافظ في \"التقريب\" بقوله:\n\"صدوق فيه لين\". وقال الذهبي في \"المغني\":\n\"وثقه النسائي. وقال خ: فيه نظر. وقواه أبو حاتم\".\nقلت: فهو ممن يتردد النظر بين تحسين حديثه أو الاستشهاد به، فإذا وجد في حديثه أقل مخالفة لما رواه الثقات؛ تعرض للوهن والسقوط.\nوقد وجدت حديثين يخالفان بعض ما جاء فيه:\nالأول: حديث يعلى بن أمية في الرجل الذي أهل بالعمرة وعليه جبة، فقال له - ﷺ -:\n\"انزع عنك الجبة ... \" الحديث. متفق عليه، وهو مخرج في \"صحيح أبي داود\" (١٥٩٦-١٥٩٩) .\nفأمره - ﷺ - بنزع الجبة، ولم يأمره بشقها. وبهذا الحديث احتج الطحاوي على ترجيحه على حديث جابر هذا، وقال:\n\"إن إسناده أحسن من إسناده\"؛ وأيده من طريق النظر.\nثم روى بسند صحيح عن قتادة قال:","vol":"10","page":403},{"text":"قلت لعطاء: إنما كنا نرى أن يشقها؟! فقال عطاء: إن الله لا يحب الفساد.\nونقل ابن عبد البر في \"التمهيد\" (٢/ ٢٩٤) أن الحديث ضعيف عند أهل العلم، وهو عندهم - مع ضعفه - مردود بالثابت من حديث عائشة الآتي.\nوالآخر: حديث عائشة قالت:\nكان رسول الله - ﷺ - يهدي من المدينة، فأفتل قلائد هديه، ثم لا يجتنب شيئًا مما يجتنب المحرم. متفق عليه، وهو مخرج في \"صحيح أبي داود\" أيضًا (١٥٤١،١٥٥٣) .\nفهذا خلاف حديث جابر صراحة، وإليه ذهب فقهاء الأمصار، وهو أن من أرسل هديًا لا يصير بذلك محرمًا، ولا يمسك عما يمسك عنه المحرم؛ خلافًا لبعض السلف. قال الحافظ (٣/ ٤٣٠):\n\"ومن حجتهم: ما رواه الطحاوي وغيره (فذكر حديث جابر هذا. وقال)؛ وهذا لا حجة فيه لضعف إسناده\"!\nقلت: ولا يخفى ما في الجزم بالضعف بعد أن عرفت الخلاف في راويه ابن أبي لبيبة! فهذا في طرف، وشيخه الهيثمي في طرف آخر؛ حيث قال (٣/ ٢٢٧):\n\"رواه أحمد والبزار باختصار، ورجال أحمد ثقات\"!\nقلت: فهذا التوثيق المطلق في طرف آخر! والحق التفصيل الذي أوضحته لك.\nهذا؛ لعل لفظ البزار المختصر الذي يشير إليه الهيثمي؛ هو ما أخرجه أحمد أيضًا (٣/ ٢٩٤) من طريق داود بن قيس عن عبد الرحمن بن عطاء أنه سمع ابني جابر يحدثان عن أبيهما قال:","vol":"10","page":404},{"text":"بينا النبي - ﷺ - جالس مع أصحابه؛ شق قميصه حتى خرج منه، فقيل له؟ فقال:\n\"واعدتهم يقلدون هديًا اليوم؛ فنسيت\" (١) .\nقلت: وداود بن قيس - وهو الفراء - ثقة من رجال مسلم.\nوجابر؛ له ثلاثة من الولد يروون عنه: عبد الرحمن وعقيل ومحمد، ولم يذكر أحدهم في شيوخ ابن أبي لبيبة، وإنما ذكروا فيهم عبد الملك بن جابر - وهو ابن عتيك؛ المتقدم في رواية حاتم بن إسماعيل -؛ فهذا يدل على أن ابن أبي لبيبة كان يضطرب في إسناده.\nومما يؤكد ذلك: أنه ورد عنه على وجه آخر، فقال زيد بن أسلم: عن عبد الرحمن بن عطاء عن نفر من بني سلمة قالوا:\nكان النبي - ﷺ - جالسًا؛ فشق ثوبه، فقال:\n\"إني واعدت هديًا يشعر اليوم\".\nأخرجه أحمد (٥/ ٤٢٦): حدثنا وكيع: حدثنا هشام بن سعد عن زيد بن أسلم.\nفهذه علة أخرى تدل على ضعف الحديث؛ وهي اضطراب الراوي في إسناده على وجوه ثلاثة:\nالأولى: عن عبد الملك بن جابر بن عتيك عن جابر بن عبد الله.\nالثانية: عن ابني جابر يحدثان عن أبيهما.\n_________\n(١) هو في \" مسند البزار \" (٢/٢٠/١١٠٧ - كشف) بنحوه من الطريق ذاتها. (الناشر)","vol":"10","page":405},{"text":"الثالثة: عن نفر من بني سلمة قالوا ...\nوعلى هذه الرواية؛ فهو مرسل أو منقطع؛ لأن النفر من بني سلمة إن كانوا من التابعين فهو مرسل؛ لأن ابن أبي لبيبة لم يذكروا له رواية عن أحد من الصحابة؛ ولا يبعد أن يكون عنى بهم ابني جابر كما في الرواية الثانية.\nوإن كانوا من الصحابة؛ فهو منقطع لما ذكرنا، وهذا الاحتمال هو الذي يناسب إيراد الإمام أحمد للحديث من هذا الوجه أيضًا في \"المسند\".\nومع ذلك؛ فقد أشكل علي في هذا الإسناد أمور:\nأولًا: أنهم لم يذكروا في الرواة عن عبد الرحمن بن عطاء هذا: زيد بن أسلم، وزيد أكبر منه؛ فإنه تابعي معروف؛ وإنما ذكروا فيه هشام بن سعد.\nثانيًا: أن الهيثمي أورده هكذا: \"وعن عطاء بن يسار عن نفر من بني سلمة قالوا ... (الحديث)؛ رواه أحمد، ورجاله رجال (الصحيح) \"!\nفأشكل علي قوله: \"عطاء بن يسار\"؛ فإن هذا ليس في \"المسند\"، وإنما فيه \"عبد الرحمن بن عطاء\"، فقلت في نفسي: لعل هذا محرف، والصواب: \"عبد الرحمن بن عطاء\"؛ فرجعت إلى ترجمة زيد بن أسلم؛ فوجدت في شيوخه راويين كل منهما اسمه عبد الرحمن؛ أحدهما: ابن وعلة، والآخر: ابن أبي سعيد الخدري، فرجعت إلى ترجمة كل منهما؛ فلم أجد في شيوخهما من يسمى عطاءً، لا عطاء بن يسار ولا غيره!\nوهنا انتهى بحثي حول هذا الإسناد، وهو بحاجة بعد إلى مزيد من البحث والتحقيق، فمن بدا له شيء. فليلحقه به. وجزاه الله خيرًا.","vol":"10","page":406},{"text":"ثم وجدت حديثًا آخر مخالفًا لحديث الترجمة، ومطابقًا لظاهر حديث يعلى ابن أمية، وهو حديث أو سلمة قالت:\nكانت ليلتي التي يصير إلي فيها رسول الله - ﷺ - مساء يوم النحر، فصار إلي، ودخل علي وهب بن زمعة ومعه رجل من آل أبي أمية متقمصين، فقال رسول الله - ﷺ -:\n\"انزع عنك القميص\". قال: فنزعه من رأسه، ونزع صاحبه قميصه من رأسه، ثم قال:\nلم يا رسول الله؟! قال:\n\"إن هذا يوم رخص لكم إذا أنتم رميتم الجمرة أن تحلوا؛ يعني: من كل ما حرمتم منه؛ إلا النساء، فإذا أمسيتم قبل أن تطوفوا هذا البيت؛ صرتم حرمًا لهيئتكم قبل أن ترموا الجمرة قبل أن تطوفوا به\".\nأخرجه أبو داود وغيره بسند حسن. ومن ضعفه فما حقق، وقد تكلمت عليه مفصلًا في \"صحيح أبي داود\" (١٧٤٥) .\n<span data-type=\"title\" id=toc-4860>٤٨٤٥ </span>- (يا سلمان! كل طعام وشراب وقعت فيه دابة ليس لها دم، فماتت فيه؛ فهو حلال أكله وشربه ووضوؤه) .\nضعيف جدًا\nأخرجه ابن عدي (ق ١٨٢/ ٢)، والدارقطني (ص ١٤) من طريق بقية بن الوليد عن سعيد بن أبي سعيد الزبيدي عن بشر بن منصور عن علي بن زيد بن جدعان عن سعيد بن المسيب عن سلمان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا وفيه علل:","vol":"10","page":407},{"text":"الأولى: ابن جدعان؛ فإنه ضعيف؛ لسوء حفظه.\nالثانية: سعيد بن أبي سعيد الزبيدي. وبه أعله مخرجه ابن عدي؛ فقال:\n\"عامة أحاديثه ليست بمحفوظة\". وقال الذهبي:\n\"لا يعرف، وأحاديثه ساقطة\". ثم ساق له هذا الحديث.\nالثالثة: بقية بن الوليد. وبه أعله مخرجه الدارقطني؛ فقال عقبه:\n\"تفرد به بقية عن سعيد بن أبي سعيد الزبيدي؛ وهو ضعيف\".\nقلت: وذلك لكثرة تدليسه.\nفإن قيل: قد صرح بالتحديث في رواية للدارقطني؟\nقلت: هي من رواية أحمد بن أبي الأخيل الحمصي: حدثني أبي: أخبرنا بقية: حدثني سعيد بن أبي سعيد ...\nفأبو الأخيل هذا: اسمه خالد بن عمرو السلفي؛ قال الحافظ:\n\"ضعيف، وكذبه جعفر الفريابي\".\nواعلم أن الدافع على تخريج هذا الحديث والكشف عن علله: أنني رأيت الشيخ علي القاري قد مال إلى تقوية الحديث بأسباب واهية، ومدافعات باطلة، فلا بد من سوق كلامه، ثم الكشف عن الخلل الذي فيه، فقال في \"فتح باب العناية\" (١/ ١١٦):\n\"رواه الدارقطني وقال: لم يرفعه إلا بقية عن سعيد بن أبي سعيد الزبيدي، وهو ضعيف. انتهى. وأعله ابن عدي بجهالة سعيد. ودفعا بأن بقية هذا: هو أبو","vol":"10","page":408},{"text":"الوليد روى عنه الأئمة ... وروى له الجماعة إلا البخاري. وأما سعيد بن أبي سعد هذا؛ فذكره الخطيب قال: واسم أبيه عبد الجبار، وكان ثقة، فانتفت الجهالة، والحديث - مع هذا - لا ينزل عن الحسن\"!\nكذا قال! والرد عليه من وجوه:\nالأول: أن بقية لم يحتج به مسلم، وإنما روى له في الشواهد؛ كما قال المنذري في آخر \"الترغيب والترهيب\". ونحوه قول الخزرجي:\n\"متابعة\".\nالثاني: أن رواية الأئمة عن راو ما؛ لا يعتبر توثيقًا له؛ إلا إذا سلم من قادح، والأمر هنا ليس كذلك؛ فقد قال الذهبي:\n\"قال غير واحد من الأئمة: بقية ثقة إذا روى عن الثقات. وقال النسائي وغيره: إذا قال: \"نبأ\" و\"أنا\" فهو ثقة. وقال غير واحد: كان مدلسًا\".\nقلت: والشيخ القاري على علم بهذا كله، وأن علة بقية التدليس، فكان حقه أن لا يسود أسطرًا في ذكر من روى عن بقية من الأئمة؛ موهمًا أنه ثقة طعن فيه بغير حق، وأن يتوجه إلى الجواب عن عنعنته بمثل ذلك السؤال الذي ذكرته مع الجواب عنه، على نحو ما فعله هو في حديث ابن عمر:\n\"من ضحك في الصلاة قهقهة؛ فليعد الوضوء والصلاة\". فقال (ص ٧٦-٧٧):\n\"وأما الطعن فيه بأن بقية مدلس؛ فكأنه سمعه من بعض الضعفاء وحذف اسمه؛ فمدفوع بأنه صرح فيه بالتحديث، والمدلس الصدوق إذا صرح بالتحديث تزول تهمة التدليس، وبقية من هذا القبيل\"!","vol":"10","page":409},{"text":"قلت: وهذا الدفع مدفوع ومردود؛ لأن تصريحه في حديث ابن عمر بالتحديث مما لا يطمئن القلب إليه؛ ذلك لأنه من رواية ابنه عطية بن بقية عن أبيه: حدثنا ... وعطية كانت فيه غفلة، كما قال ابن أبي حاتم (٣/ ١/ ٣٨١) . وقال ابن حبان:\n\"يخطىء ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة\".\nقلت: ومن كان فيه غفلة ومن عادته أن \"يخطىء ويغرب\"؛ فلا شك أنه لا يحتج به، فلا يثبت تصريح بقية بالتحديث بمثل روايته، وإنما يستشهد بها، فإن جاء له شاهد قويت؛ وإلا فلا؛ ولا شاهد هنا. فجزم القاري بأن بقية صرح فيه بالتحديث فيه غفلة عن حال عطية بن بقية! فتنبه.\nالثالث: قوله: \"وأما سعيد بن أبي سعد فذكره الخطيب قال: واسم أبيه عبد الجبار؛ وكان ثقة\"!\nفهو وهم فاحش منه عفا الله عنا وعنه؛ فإن هذا التوثيق لم يذكره أحد في ترجمة سعيد بن عبد الجبار الزبيدي، وإنما ذكروه في ترجمة سعيد بن عبد الجبار ابن يزيد القرشي؛ وهو ثقة من رجال مسلم؛ ففي ترجمته من \"التهذيب\" جاء قوله:\n\"وقال أبو بكر الخطيب: كان ثقة\". وهذه الترجمة قبل ترجمة سعيد بن عبد الجبار الزبيدي. فكأن القاري انتقل بصره من هذه إلى تلك، فوقع في هذا الخطأ.\nعلى أن سعيد بن عبد الجبار الزبيدي: هو غير سعيد بن أبي سعيد الزبيدي؛ قال الحافظ:\n\"فرق بينهما ابن عدي، فقال في الثاني: حديثه غير محفوظ، وليس هو","vol":"10","page":410},{"text":"بالكثير. وقال أبو أحمد الحاكم: يرمى بالكذب\". وقال ابن عدي في الأول:\n\"وعامة حديثه مما لا يتابع عليه\".\nقلت: وعلى هذا التفريق؛ جرى الذهبي في \"الميزان\".\nفلو صح عن الخطيب أنه وثق سعيد بن عبد الجبار الزبيدي؛ فليس هو راوي هذا الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-4861>٤٨٤٦ </span>- (كان يمتشط بمشط من عاج) .\nمنكر\nأخرجه البيهقي (١/ ٢٦) عن بقية بن الوليد عن عمرو بن خالد عن قتادة عن أنس مرفوعًا. وقال:\n\"قال عثمان (يعني: ابن سعيد الدارمي): هذا منكر\". قال البيهقي:\n\"رواية بقية عن شيوخه المجهولين ضعيفة\".\nقلت: يشير إلى أن عمرو بن خالد هذا مجهول.\nوأنا أظن أنه عمرو بن خالد القرشي أبو خالد الكوفي نزيل واسط؛ وهو مشهور بالكذب والوضع.\nوالحديث؛ أورده القاري في \"فتح باب العناية\" (١/ ١٢٧) مستدلًا به على طهارة عظام السباع، مكتفيًا بعزوه للبيهقي؛ ساكتًا عن بيان علته القادحة! وتبعه على ذلك محققه أبو غدة في المكان المشار إليه منه، وفي (١/ ١٣٠) !!","vol":"10","page":411},{"text":"<span data-type=\"title\" id=toc-4862>٤٨٤٧ </span>- (إنما حرم رسول الله - ﷺ - من الميتة لحمها، وأما الجلد والشعر والصوف؛ فلا بأس به) .","vol":"10","page":411},{"text":"ضعيف.\nأخرجه الدارقطني (ص ١٨)، وعنه البيهقي (١/ ٢٤-٢٥) عن الوليد ابن مسلم عن أخيه عبد الجبار بن مسلم عن الزهري عن عبيد الله بن عبد الله عن ابن عباس قال ... فذكره. وقال الدارقطني:\n\"عبد الجبار ضعيف\". وأقره البيهقي، ثم ابن التركماني بسكوته عليه؛ وعدم تعقبه للبيهقي كما هي عادته كلما وجد سبيلًا إليه!\nوأما القاري؛ فإنه قال في \"فتحه\" (١/ ١٣٠):\n\"فإن قيل: عبد الجبار ضعفه الدارقطني؟ فالجواب: أن ابن حبان وثقه، فلا ينزل حديثه عن الحسن\"!\nقلت: وهذا مردود؛ لأن توثيق ابن حبان غير موثوق به في مثل هذا؛ فإنه يوثق المجهولين الذين لم يرو عنهم إلا الواحد أو الاثنان، وفيهم من يقول هو نفسه في \"الثقات\":\n\"لا أعرفه\"! وتارة يزيد فيقول:\n\"ولا أعرف أباه\"! كما هو مشروح في غير هذا المكان.\nوعبد الجبار هذا من أولئك المجهولين الذين لم يرو عنهم إلا الواحد؛ فقد قال الحافظ في \"اللسان\":\n\"لم يرو عنه غير الوليد\". ولذلك قال الذهبي فيه:\n\"لا أعرفه\"! مع أنه حكى تضعيف الدارقطني إياه.\nوقد خالفه أبو بكر الهذلي، فرواه عن الزهري به موقوفًا على ابن عباس.\nأخرجه الدارقطني، والبيهقي. وقالا:","vol":"10","page":412},{"text":"\"أبو بكر الهذلي ضعيف\".\n<span data-type=\"title\" id=toc-4863>٤٨٤٨ </span>- (لا بأس بمسك الميتة إذا دبغ، ولا بأس بصوفها وشعرها وقرونها إذا غسل بالماء) .\nضعيف بهذا التمام\nأخرجه الدارقطني (ص ١٨)، وعنه البيهقي (١/ ٢٤) من طريق يوسف بن السفر: أخبرنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة ابن عبد الرحمن قال: سمعت أم سلمة زوج النبي - ﷺ - تقول: سمعت رسول الله - ﷺ - يقول ... فذكره. وقالا:\n\"يوسف بن السفر متروك، ولم يأت به غيره\".\nقلت: وهو متهم بالكذب، حتى الحاكم - مع تساهله - قال فيه:\n\"روى عن النقاش أحاديث موضوعة\". وقال البيهقي:\n\"هو في عداد من يضع الحديث\".\nقلت: وهذا أمر معروف عند المشتغلين بهذا العلم الشريف.\nومع ذلك؛ فإن الشيخ القاري في \"فتحه\" (١/ ١٣٠) تجاهل عن ذلك كله، بل قال - عقبه؛ وقبله الحديثان السابقان -:\n\"فهذه عدة أحاديث - ولو كانت ضعيفة - حسن المتن، فكيف ولها شاهد في \"الصحيحين\"؟! \"!\nوقلده في ذلك كله المعلق عليه أبو غدة، بل أيده بقوله تعليقًا على آخر كلامه بقوله:\n\"تقدم ذكره في (ص ١٢٣) من حديث ابن عباس\"!!","vol":"10","page":413},{"text":"وحديث ابن عباس هناك؛ لفظه:\nتصدق على مولاة لميمونة بشاة، فماتت، فمر بها رسول الله - ﷺ - فقال:\n\"هلا أخذتم إهابها فدبغتموه - زاد مسلم: - فانتفعتم به؟! \". فقالوا: إنها ميتة! قال:\n\"إنما حرم أكلها\".\nقلت: فهذا لا يصلح شاهدًا إلا للشطر الأول من الحديث.\nوأما الشطر الآخر؛ فليس فيه ما يشهد له مطلقًا، بل لو قال قائل: إن فيه ما يشهد عليه لما أبعد؛ لأنه لم يقل: فانتفعتم بصوفها وشعرها وقرونها؟!\nفتأمل ما يفعل التقليد والتعصب المذهبي بأهله؛ من الإبعاد عن الحق والعدل، والإيهام بخلاف الواقع؛ وإلا فبالله عليك قل لي: من الذي يفهم من قولهم:\n\"فكيف ولها شاهد في \"الصحيحين\"؟ \" أنه يعني أنه شاهد للشطر الأول من هذا الحديث الثالث وبعض الحديث الذي قبله؟!\nوأما الحديث الأول؛ فهو في الامتشاط فقط!\n<span data-type=\"title\" id=toc-4864>٤٨٤٩ </span>- (يا عمار! إنما يغسل الثوب من خمس: من الغائط، والبول، والقيء، والدم، والمني.\nيا عمار! ما نخامتك، ودموع عينيك، والماء الذي في ركوتك إلا سواء) .\nضعيف جدًا\nأخرجه البزار (١/ ١٣١/ ٢٤٨)، والدارقطني في \"سننه\" (ص ٤٧)، وكذا أبو نعيم في \"أخبار أصبهان\" (٢/ ٣٠٩) من طريق أبي إسحاق","vol":"10","page":414},{"text":"الضرير إبراهيم بن زكريا: أخبرنا ثابت بن حماد عن علي بن زيد عن سعيد بن المسيب عن عمار بن ياسر قال:\nأتى علي رسول الله - ﷺ - وأنا على بئر؛ أدلو ماءً في ركوة لي، فقال:\n\"يا عمار! ما تصنع؟ \". قلت: يا رسول الله! بأبي وأمي؛ أغسل ثوبي من نخامة أصابته. فقال ... فذكره. وقال الدارقطني:\n\"لم يروه غير ثابت بن حماد، وهو ضعيف جدًا. وإبراهيم وثابت ضعيفان\"!\nقلت: إبراهيم بن زكريا بريء الذمة منه؛ لأنه قد توبع، فقال أبو يعلى في \"مسنده\" (٢/ ٤٥٤)، والعقيلي في \"الضعفاء\" (١/ ١٧٦) - والسياق للأول -: حدثنا محمد بن أبي بكر: أخبرنا ثابت بن حماد أبو زيد ... به.\nوكذلك الطبراني في \"الأوسط\" (ج١ ق ١١/ ١ - زوائد المعجمين)، وعنه ابن منده في \"المعرفة\" (٢/ ٧٤/ ٢)، وابن عدي في \"الكامل\" (٤٧/ ١)، وغيرهم. وقال هو والطبراني:\n\"لا يروى عن عمار إلا بهذا الإسناد، تفرد به ثابت\".\nولذلك قال البيهقي في \"السنن\" (١/ ١٤) - بعد أن ذكره معلقًا -:\n\"فهذا باطل لا أصل له، وإنما رواه ثابت بن حماد عن علي بن زيد عن ابن المسيب عن عمار. وعلي بن زيد غير محتج به، وثابت بن حماد متهم به\".\nوأقره ابن الملقن في \"خلاصة البدر المنير\" (٤/ ١) . وقال عبد الحق الإشبيلي في \"الأحكام\" (ق ٢٧/ ١) .\n\"ثابت بن حماد؛ أحاديثه مناكير ومقلوبات\".","vol":"10","page":415},{"text":"وكذلك أقر البيهقي على حكمه السابق: الحافظ السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ٩٩)؛ وزاد:\n\"وقال العقيلي: هذا الحديث غير محفوظ، وثابت مجهول. وفي \"اللسان\": نقل أبو الخطاب الحنبلي عن اللالكائي: أن أهل النقل اتفقوا على ترك ثابت بن حماد. وقال ابن تيمية - فيما نقله عنه ابن عبد الهادي في \"التنقيح\" -: هذا الحديث كذب عند أهل المعرفة\".\nقلت: وقول ابن تيمية المذكور ليس في نسخة \"التنقيح\" المطبوعة! والله أعلم.\nوفي معناه قول ابن تيمية في \"رسالة الصيام\" (ص ٤٢ - الطبعة الثانية - بتحقيقي):\n\"ليس من كلام النبي - ﷺ -، وليس في شيء من كتب الحديث التي يعتمد عليها، ولا رواه أحد من أهل العلم الحديث بإسناد يحتج به\".\nوأما تعقب الزيلعي في \"نصب الراية\" (١/ ٢١١) قول الأئمة المتقدمين بتفرد ثابت بن حماد بقوله:\n\"قلت: وجدت له متابعًا عند الطبراني في \"معجمه الكبير\" من حديث حماد بن سلمة عن علي بن زيد به سندًا ومتنًا. وبقية الإسناد: حدثنا الحسين ابن إسحاق التستري: حدثنا علي بن بحر: حدثنا إبراهيم بن زكريا العجلي: حدثنا حماد ابن سلمة به\"!\nقلت: فقد تعقبه الحافظ ابن حجر بقوله في \"التلخيص\" (١/ ٣٣):\n\"لكن إبراهيم ضعيف، وقد غلط فيه؛ إنما يرويه ثابت بن حماد\".","vol":"10","page":416},{"text":"قلت: ولذلك قال ابن عراق في \"تنزيه الشريعة\" (١/ ٧٣):\n\"ولا يغتر برواية البزار والطبراني له من طريق إبراهيم بن زكريا العجلي عن حماد بن سلمة؛ فإبراهيم ضعيف ... \" إلخ كلام الحافظ المذكور.\nقلت: ومن الواضح أن إبراهيم هذا وهم في اسم ثابت بن حماد، فانقلب عليه فقال: \"حماد بن سلمة\"! وذلك مما يدل على ضعفه وقلة ضبطه. لكنه قد رواه على الصواب في رواية الدارقطني وأبي نعيم المتقدمة، فهي المعتمدة.\nوإذا عرفت هذا التحقيق، وإجماع أهل الاختصاص في هذا العلم الشريف؛ يتبين لك تعصب الشيخ علي القاري ومجانفته في البحث العلمي في كتابه \"فتح باب العناية\" (١/ ٢٤٢) في قوله عقب هذا الحديث:\n\"وفي سنده ضعيف، وهو ثابت بن حماد، لكن له متابع عند الطبراني، رواه في \"الكبير\" من حديث حماد بن سلمة عن علي بن زيد سندًا ومتنًا، فبطل جزم البيهقي ببطلان الحديث بسبب أنه لم يروه عن علي بن زيد سوى ثابت. ودفع قوله في علي هذا - أنه غير محتج به - بأن مسلمًا روى له مقرونًا بغيره. وقال العجلي: لا بأس به، وروى له الحاكم في \"المستدرك\"، وقال الترمذي: صدوق\"!!\nوتفصيل الرد عليه من وجوه:\nالأول: قوله: \"وفي سنده ضعيف، وهو ثابت بن حماد\"!\nقلت: بل هو ضعيف جدًا، كما قال الإمام الدارقطني. ونحوه قول البيهقي:\n\"وهو متهم به\". واتفاق أهل النقل على تركه.","vol":"10","page":417},{"text":"فالاقتصار على تضعيفه فقط؛ مخالفة صريحة لهم بدون حجة.\nالثاني: قوله: \"تابعه حماد بن سلمة\"!\nقلت: هذه متابعة باطلة لا أصل لها؛ لأنها وهم من إبراهيم بن زكريا العجلي، خالف فيه الثقات، لا سيما وقد وافقهم في رواية الدارقطني وأبي نعيم عنه كما تقدم فقال: ثابت بن حماد؛ فعاد الحديث إلى أنه تفرد به هذا المتروك!\nالثالث: قوله: \"فبطل جزم البيهقي ببطلان الحديث ... \"!\nقلت: فقوله هذا هو الباطل؛ لأنه بناه على ما دفعه به من المتابعة المزعومة، وما بني على باطل فهو الباطل؛ لا سيما وليس البيهقي منفردًا بجزمه المذكور؛ كما عرفت مما سبق من البيان.\nالرابع: قوله: \"ودفع قوله في علي هذا.. بأن مسلمًا روى له مقرونًا ... \"!\nقلت: وهذا مدفوع لسببين:\nأولًا: أنه لا يجوز للباحث المنصف أن يأخذ من ترجمة الراوي الأقوال التي تعدله - لهوى في نفسه -، ويعرض عن الأقوال الأخرى التي تجرحه، ولا العكس أيضًا، وإنما ينبغي أن يلخص من مجموع تلك الأقوال كلها ما يمكن أن يأخذ من مجموعها على ما يساعد عليه علم مصطلح الحديث مما هو مفصل فيه، وهذا مما لم يفعله الشيخ القاري مع الأسف؛ فإن عليًا هذا قد جرحه جماهير الأئمة جرحًا مفسرًا؛ بأنه ضعيف لا يحتج به لسوء حفظه؛ كالإمام أحمد وابن معين وغيرهم ممن ذكرهم الحافظ في \"التهذيب\". فالإعراض عن أقوالهم إلى أقوال معدليه - الذين زعمهم القاري - مخالف لعلم المصطلح الذي يقول: (الجرح المفسر مقدم على التعديل)، لا سيما إذا كان الجارحون من مثل الإمام أحمد","vol":"10","page":418},{"text":"وابن معين وغيرهما. ولذلك نجد الحافظ لخص ترجمة علي هذا في \"التقريب\" بقوله:\n\"ضعيف\".\nثانيًا: أن الأقوال التي ذكرها القاري لا تنهض على دفع قول البيهقي: \"غير محتج به\"؛ لأنها لا تعني أنه يحتج به. وإليك البيان:\n١- أما قرن مسلم إياه بغيره؛ فهو على القاري وليس له؛ لأنه لو كان حجة عنده لم يقرنه بغيره؛ كما هو ظاهر.\n٢- وأما قول العجلي: \"لا بأس به\"؛ فهذا أحد قوليه فيه. وقال مرة:\n\"يكتب حديثه وليس بالقوي\".\nفهذا موافق لقول الذين ضعفوه من الجمهور، فالأخذ به أولى من الأخذ بقوله الأول المخالف لهم؛ كما لا يخفى على أولي النهى.\n٣- وأما رواية الحاكم له في \"المستدرك\"! فكان على الشيخ القاري أن يستحي من الاستدلال به؛ لما عرف من تساهله في المتون والرواة، وكم من حديث أخرجه من طريق بعض الضعفاء مصححًا، ورده الذهبي عليه! ومن هؤلاء ابن جدعان هذا، فراجع لذلك فهرس الرواة من كتابي \"سلسلة الأحاديث الضعيفة\" (المجلد الأول) إن شئت.\n٤- وأما قوله: \"وقال الترمذي: صدوق\"!\nفهذا نقل مبتور؛ فإن تمام كلام الترمذي - كما في \"التهذيب\" -:\n\" ... إلا أنه ربما رفع الشيء الذي يوقفه غيره\".\nقلت: فأنت إذا نظرت إلى هذا الاستثناء مع المستثنى منه؛ كانت النتيجة","vol":"10","page":419},{"text":"على خلاف ما يستفاد من المستثني من بداهة، وهي أن الرجل صدوق سيىء الحفظ، فالترمذي حينئذ - بقوله هذا - أقرب إلى أن يصنف في جملة الجمهور المضعف له؛ من أن يصنف في زمرة المعدلين.\nوهب أنه من المعدلين؛ فهو من المعروفين بالتساهل في التعديل والتصحيح، حنى صحح لـ (كثير بن عبد الله بن عمرو بن عوف)؛ فقال الذهبي معترضًا عليه:\n\"فلهذا لا يعتمد العلماء على تصحيح الترمذي\".\nوجملة القول؛ أن هذا الحديث ضعيف لا يحتج به لو أن ثابت بن حماد توبع عليه؛ فكيف وقد تفرد به؟! ولذلك لم يسع ابن التركماني الحنفي - على تعصبه أيضًا - إلا التسليم بضعفه، ولم يتكلف تكلف القاري في محاولة تقويته؛ مع التحامل على البيهقي. والله المستعان.\nوبعد كتابة ما تقدم؛ رأيت الهيثمي قد أورد الحديث في \"مجمع الزوائد\" (١/ ٢٨٣) من رواية الطبراني في \"الأوسط\" و\"الكبير\"، وأبي يعلى. ثم قال:\n\"وله عند البزار قال: رآني رسول الله - ﷺ - وأنا على بئر ... \" فذكره نحوه. وقال:\n\"ومدار طرقه عند الجميع على ثابت بن حماد، وهو ضعيف جدًا\".\nقلت: فكأنه لم يعتد بطريق البزار والطبراني في \"الكبير\" التي وقع فيها اسم ثابت بن حماد مقلوبًا إلى حماد بن سلمة؛ لبطلانها على ما سبق تحقيقه؛ فلم يتعرض لها بذكر مطلقًا، فأصاب رحمه الله تعالى.\n(تنبيه): وقع توثيق ثابت بن حماد في إسناد البزار، فظن بعضهم أنه من البزار، وليس كذلك! فقال: حدثنا يوسف بن موسى: حدثنا إبراهيم بن زكريا: حدثنا ثابت بن حماد - وكان ثقة - عن علي بن زيد.. إلخ.","vol":"10","page":420},{"text":"فقال الشيخ الأعظمي ﵀ - متعقبًا قول الهيثمي المذكور في ثابت بن حماد: \"وهو ضعيف جدًا\" -؛ قال الشيخ:\n\"وأنت ترى أن البزار وثقه\"!\nوأقول: ليس الأمر كما قال؛ بل الظاهر أن التوثيق من قول إبراهيم بن زكريا، وهو وإن كان وثقه ابن حبان (٨/ ٧٠)؛ فقد ضعفه العقيلي بقوله - وذكر أنه (العجلي البصري) -:\n\"صاحب مناكير وأغاليط\".\nوقد فرق بينه وبين (إبراهيم بن زكريا الواسطي)؛ وقال فيه:\n\"مجهول\".\nوكذلك فرق بينهما آخرون؛ منهم ابن حبان، فأورد الواسطي هذا في \"ضعفائه\". وقال الحافظ في \"اللسان\":\n\"وهو الصواب\".\nوإذا عرفت أن التوثيق المذكور هو من ذاك الضعيف - إبراهيم بن زكريا العجلي -؛ فلا غرابة بعد ذلك أن لا يلتفت أحد إلى هذا التوثيق، ولا يذكروه في ترجمته.\n<span data-type=\"title\" id=toc-4865>٤٨٥٠ </span>- (لا بأس ببول ما أكل لحمه) .\nضعيف جدًا\nروي من حديث البراء بن عازب، وجابر بن عبد الله، وعلي ابن أبي طالب.\n١- أما حديث البراء؛ فيرويه سوار بن مصعب عن مطرف بن طريف عن أبي الجهم عنه.","vol":"10","page":421},{"text":"أخرجه الدارقطني في \"سننه\" (ص ٤٧)، وابن حزم في \"المحلى\" (١/ ١٨١) . وقال:\n\"هذا خبر باطل موضوع؛ لأن سوار بن مصعب متروك عند جميع أهل النقل، متفق على ترك الرواية عنه، يروي الموضوعات\". وقال الدارقطني:\n\"وسوار متروك، وقد اختلف عنه، فقيل عنه: ما أكل لحمه فلا بأس بسؤره\".\nثم ساقه هو، والبيهقي (١/ ٢٥٢) من طريق أخرى عن سوار به. وقال البيهقي:\n\"وسوار بن مصعب متروك\".\nوقد خالفه في إسناده من هو مثله أو شر منه؛ فرواه عن جابر وهو:\n٢- أما حديث جابر؛ فيرويه عمرو بن الحصين: أخبرنا يحيى بن العلاء عن مطرف عن محارب بن دثار عنه مرفوعًا بلفظ:\n\"ما أكل لحمه؛ فلا بأس ببوله\".\nأخرجه الدارقطني، وتمام في \"الفوائد\" (١٦٤/ ١-٢)، وابن الديباجي في \"الفوائد\" (٢/ ٨٢/ ٢) . وقال الدارقطني:\n\"لا يثبت؛ عمرو بن الحصين ويحيى بن العلاء ضعيفان\".\nوعلقه البيهقي عنهما. وقال:\n\"وهما ضعيفان، ولا يصح شيء من ذلك\".\nقلت: بل هما متروكان متهمان بالوضع.\nوقال ابن الملقن في \"خلاصة البدر المنير\" (٥/ ٢):","vol":"10","page":422},{"text":"\"وإسناده ضعيف؛ عمرو بن الحصين - وهو العقيلي - واه بإجماعهم. ويحيى ابن العلاء أحاديثه موضوعة. وقاله ابن عدي. وقال أحمد: كذاب يضع الحديث\".\n٣- وأما حديث علي؛ فيرويه إسحاق بن محمد بن أبان النخعي: حدثني محمد بن موسى بن عبد الرحمن النخعي عن أبيه قال:\nكنت على باب المهدي ومحمد بن زيد بن علي، فقال محمد بن زيد: حدثني أبي عن أبيه عن جده عنه مرفوعًا؛ بلفظ:\n\"لا بأس ببول الحمار؛ وكل ما أكل لحمه\".\nأخرجه الخطيب في \"تاريخ بغداد\" (٥/ ٢٨٨)، ومن طريقه أورده السيوطي في \"اللآلىء المصنوعة\" (٢/ ٢) . وقال:\n\"موضوع، والمتهم به إسحاق. وموسى وابنه مجهولان\".\nوكذا قال ابن عراق في \"تنزيه الشريعة\" (٢/ ٦٦) .\nقلت: وإسحاق هذا؛ قال الذهبي:\n\"كذاب مارق من الغلاة.. كان خبيث المذهب يقول: إن عليًا هو الله ... ولم يذكره في \"الضعفاء\" أئمة الجرح في كتبهم، وأحسنوا؛ فإن هذا زنديق....\".\n(تنبيه): استدل بحديثي الترجمة - عن البراء وجابر - الشيخ علي القاري في \"الفتح\" (١/ ٢٥٣-٢٥٤) لمذهب الإمام محمد بن الحسن في طهارة بول ما يؤكل لحمه، وعزاهما لأحمد والدارقطني! فأساء بذلك مرتين:\nالأولى: عزوه لأحمد، وهو خطأ محض؛ فليس هو في \"مسنده\"؛ لا عن البراء ولا عن جابر. ولو كان فيه لأورده الهيثمي في \"المجمع\"؛ فإنه من اختصاصه!","vol":"10","page":423},{"text":"ومن المعلوم في اصطلاح القوم: أن العزو لأحمد مطلقًا إنما يراد به \"مسنده\".\nوالأخرى: سكوته عليهما؛ فأوهم ثبوت حديثهما، ولو بدعوى أن أحدهما يقوي الآخر، كما هي عادته!\nومن ذلك تعلم أن الشيخ أبا غدة حين علق عليهما بقوله:\n\"وقد ضعف الدارقطني كلًا من الحديثين\"!\nفإنه لم يصنع شيئًا؛ لأن ذلك يبقي الطريق مفتوحًا لمتعصب ما أن يقول: فأحدهما يقوي الآخر! فكان عليه أن يسد الطريق عليه بأن يبين أن ضعفهما شديد جدًا، فلا يقوي أحدهما الآخر. ولكن أنى له ذلك، وليس من شأنه التحقيق في هذا العلم الشريف، وإنما هو حطاب جماع كغيره من المقلدين!! ولذلك تراه يمر على كثير من الأحاديث المنكرة - في تعليقه على هذا الكتاب وغيره - دون أن ينبه على نكارتها وضعفها؛ ولعلك تذكر بعض الأمثلة القريبة على ذلك!!\n<span data-type=\"title\" id=toc-4866>٤٨٥١ </span>- (ناكح اليد ملعون) .\nضعيف\nوهو طرف من حديث أخرجه أبو الشيخ ابن حيان في \"مجلس من حديثه\" (٦٢/ ١-٢)، وابن بشران في \"الأمالي\" (٨٦/ ١-٢) من طرق عن عبد الرحمن بن زياد الإفريقي عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو مرفوعًا بلفظ:\n\"سبعة لعنهم الله، ولا ينظر إليهم يوم القيامة، ويقال لهم: ادخلوا النار مع الداخلين: الفاعل، والمفعول به في عمل قوم لوط، وناكح البهيمة، وناكح يده، والجامع بين المرأة وابنتها، والزاني بحليلة جاره، والمؤذي جاره حتى يلعنه، والناكح للمرأة في دبرها؛ إلا أن يتوب\".","vol":"10","page":424},{"text":"قلت: وهذا إسناد ضعيف؛ لضعف عبد الرحمن بن زياد الإفريقي؛ وقد مضى غير مرة.\nوقد روي من حديث أنس أيضًا، لكنه ضعيف أيضًا. وقال الحافظ ابن كثير في أول تفسير سورة \"المؤمنون\":\n\"هذا حديث غريب، وإسناده فيه من لا يعرف لجهالته\".\nقلت: وقد خرجته في \"إرواء الغليل\" برقم (٢٤٠١) .\nومن هذا التخريج؛ يتبين لك أن قول الشيخ علي القاري في \"المصنوع في معرفة الحديث الموضوع\" - وقد ساق حديث الترجمة برقم (٣٧٨) -:\n\"لا أصل له. صرح به الرهاوي\"!! وقال المعلق عليه الشيخ أبو غدة:\n\"وقد وقع ذكره حديثًا نبويًا مستشهدًا به من الإمام الكمال ابن الهمام في كتابه العظيم \"فتح القدير\" (٢/ ٦٤)، وهو من كبار فحول العلماء المحققين في المنقول والمعقول والاستدلال، ولكنه وقع منه الاستشهاد بهذا الحديث على المتابعة لمن استشهد به من الفقهاء والعلماء الذين ينظر في كتبهم، فأورده متابعة دون أن يبحث عنه. وكثيرًا ما يقع للعالم هذا؛ إذ لا ينشط للكشف والتمحيص لما يستشهد به، فيذكره أو ينفيه على الاسترسال والمتابعة. إذن: فالاعتماد على من تفرغ وبحث ومحص، لا على من تابع ونقل واسترسل\".\nفأقول: وهذا كلام صحيح، وهو من الأدلة الكثيرة على أن أبا غدة نفسه ليس من قبيل \"من تفرغ وبحث ومحص\"، بل هو جماع حطاب، يجمع من هنا وهناك نقولًا ليجعل بها الرسالة الصغيرة كتابًا ضخمًا لملء الفراغ! ولذا؛ فهو ممن لا ينبغي أن يعتمد عليه في هذا العلم؛ فإنك تراه يتابع القاري على قوله في هذا","vol":"10","page":425},{"text":"الحديث: \"لا أصل له ... \"! مع أنه قد روي من حديث ابن عمرو، ومن حديث أنس، كما رأيت.\nويغني عنه في الاستدلال على تحريم نكاح اليد؛ عموم قوله تعالى:\n(والذين هم لفروجهم حافظون. إلا على أزواجهم أو ما ملكت أيمانهم فإنهم غير ملومين. فمن ابتغى وراء ذلك فأولئك هم العادون) . وقد استدل بها الإمام الشافعي ومن وافقه على التحريم، كما قال ابن كثير، وهو قول أكثر العلماء؛ كما قال البغوي في \"تفسيره\"، وحكاه العلامة الآلوسي (٥/ ٤٨٦) عن جمهور الأئمة، وقال:\n\"وهو عندهم داخل في ما (وراء ذلك) \".\nوانتصر له بكلام قوي متين، وإن عز عليه أيضًا مخرج الحديث؛ فقال:\n\"ومن الناس من استدل على تحريمه بشيء آخر، نحو ما ذكره المشايخ من قوله - ﷺ -: \"ناكح اليد ملعون\" ... \"!\nوأما ما رواه عبد الرزاق في \"المصنف\" (٧/ ٣٩١/ ١٣٥٩٠)، وابن أبي شيبة (٤/ ٣٧٩) عن أبي يحيى قال:\nسئل ابن عباس عن رجل يعبث بذكره حتى ينزل؟ فقال ابن عباس: إن نكاح الأمة خير من هذا، وهذا خير من الزنى!\nفهذا لا يصح؛ وعلته أبو يحيى هذا - واسمه مصدع المعرقب (١) -؛ قال ابن حبان في \"الضعفاء\" (٣/ ٣٩):\n_________\n(١) وقد حسّن له الشيخ - ﵀ - في \" الصحيحة \" (٣٢٠٩)، وهو من رجال مسلم متابعةً! (الناشر)","vol":"10","page":426},{"text":"\"كان ممن يخالف الأثبات في الروايات، وينفرد عن الثقات بألفاظ الزيادات مما يوجب ترك ما انفرد منها، والاعتبار بما وافقهم فيها\".\nوسائر رجال إسناده ثقات. وقد أسقطه منه بعض الرواة عند البيهقي؛ فأعله بالانقطاع، فقال (٧/ ١٩٩):\n\"هذا مرسل، موقوف\".\nومثله: ما أخرجه - عقبه - من طريق الأجلح عن أبي الزبير عن ابن عباس ﵄:\nأن غلامًا أتاه، فجعل القوم يقومون والغلام جالس، فقال له بعض القوم: قم يا غلام! فقال ابن عباس: دعوه، شيء ما أجلسه! فلما خلا قال: يا ابن عباس! إني غلام شاب أجد غلمة شديدة، فأدلك ذكري حتى أنزل؟ فقال ابن عباس: خير من الزنى، ونكاح الأمة خير منه.\nقلت: وأبو الزبير مدلس وقد عنعنه.\nوالأجلح مختلف فيه.\nثم روى عبد الرزاق من طريق إبراهيم بن أبي بكر عن رجل عن ابن عباس أنه قال:\nوما هو إلا أن يعرك أحدكم زبه؛ حتى ينزل ماءً.\nوهذا ضعيف ظاهر الضعف؛ لجهالة الرجل الذي لم يسم.\nوقريب منه إبراهيم هذا؛ قال الحافظ:\n\"مستور\".","vol":"10","page":427},{"text":"واعلم أنه لو صح ما تقدم عن ابن عباس؛ فإنه لا ينبغي أن يؤخذ منه إلا إباحة الاستمناء عند خشية الزنى لغلبة الشهوة.\nوأنا أنصح من أصيب بها من الشباب أن يعالجوها بالصوم؛ فإنه له وجاء. كما صح عنه - ﷺ -.\n<span data-type=\"title\" id=toc-4867>٤٨٥٢ </span>- (لا يدخل ولد الزنى ولا شيء من نسله - إلى سبعة آباء - الجنة) .\nموضوع\nأخرجه عبد بن حميد في \"المنتخب من المسند\" (ق ١٥٧/ ١): حدثنا عبد الرحمن بن سعد - وهو الرازي -: حدثنا عمرو بن أبي قيس عن إبراهيم بن مهاجر عن مجاهد عن محمد بن عبد الرحمن بن [أبي] ذباب عن أبي هريرة مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ إبراهيم بن مهاجر - وهو البجلي - ضعيف؛ لسوء حفظه. وقال الحافظ في \"التقريب\":\n\"صدوق لين الحفظ\".\nوفي ترجمته ساق له الذهبي هذا الحديث؛ مشيرًا إلى أنه من منكراته!\nوالأولى عندي: إعلاله بشيخ شيخه: ابن أبي ذباب؛ فقد قال الحافظ في \"التقريب\":\n\"شيخ لمجاهد، مجهول\".\nوسائر رجاله ثقات؛ على ضعف يسير في عمرو بن أبي قيس؛ وهو الرازي.\nوعبد الرحمن بن سعد: هو ابن عبد الله بن سعد بن عثمان الدشتكي الرازي المقري.","vol":"10","page":428},{"text":"والحديث؛ أورده ابن الجوزي في \"الموضوعات\". وقال:\n\"لا يصح؛ ابن مهاجر ضعيف\".\nقلت: أما الطرف الأول من الحديث - \"لا يدخل ولد الزنى الجنة\" -: فلا سبيل إلى الحكم عليه بالوضع، كما ذهب إليه الحافظ ابن حجر في \"القول المسدد\"، وتبعه السيوطي في \"اللآلىء\" (٢/ ١٠٥-١٠٦)، وابن عراق في \"تنزيه الشريعة\" (٢/ ٢٢٨-٢٢٩)، وذلك لأن له طرقًا أخرى، قد ملت من أجلها إلى تحسينه؛ كما تراه مخرجًا في \"سلسلة الأحاديث الصحيحة\" (٦٧٣) .\nولذلك؛ فقد أخطأ الشيخ علي القاري في قوله - في كتابه \"المصنوع في معرفة الحديث الموضوع\" في هذا الحديث -:\n\"لا أصل له\"! ومر عليه محقق الكتاب الشيخ أبو غدة، فلم يعلق عليه بشيء!\nووجه الخطأ: أن هذا يقول - \"لا أصل له\" -؛ إنما يراد به عند المتأخرين أنه لا إسناد له! فكيف يقال هذا؛ والحديث له عدة أسانيد؛ أحدها عند البخاري في \"التاريخ الصغير\"؟!\nثم إن هذا الطرف من الحديث ليس على ظاهره؛ لمخالفته لقوله تعالى: (ولا تزر وازرة وزر أخرى)، ولذلك تأولوه على وجوه؛ ذكرت بعضها في الموضع المشار إليه من \"الصحيحة\".\nقلت: ولعل الطرف الآخر من الحديث أصله من الإسرائيليات، فرفعه بعض الضعفاء قصدًا أو سهوًا؛ فقد ذكر السيوطي أن عبد الرزاق روى عن ابن التيمي قال: حدثني الربعي - وكان عندنا مثل وهب عندكم - أنه قرأ في بعض الكتب:","vol":"10","page":429},{"text":"إن ولد الزنى لا يدخل الجنة إلى سبعة آباء!\n<span data-type=\"title\" id=toc-4868>٤٨٥٣ </span>- (من حاز شيئًا عشر سنين؛ فهو له) .\nضعيف\nأخرجه عبد الله بن وهب في \"موطئه\": عن عبد الجبار بن عمر الأيلي عن ربيعة بن أبي عبد الرحمن عن سعيد بن المسيب يرفع الحديث إلى رسول الله - ﷺ -.\nوقال عبد الجبار: وحدثني عبد العزيز بن المطلب عن زيد بن أسلم عن النبي - ﷺ - مثله.\nذكره الشيخ أبو الفيض أحمد الغماري في كتابه \"مسالك الدلالة في تخريج أحاديث \"الرسالة\" لابن أبي زيد القيرواني\" (ص ٣٣١ - مطبعة دار العهد الجديد)؛ كما نقله إلي كتابة - بتاريخ ٢٣/ ١/ ١٣٩٥ هـ - أحد الطلاب في كلية الشريعة - قسم الدراسات العليا الشرعية في مكة المكرمة؛ نقلًا عن الشيخ حماد الأنصاري المدرس، كتب يطلب إعطاءه حكمي على هذا الحديث؛ لأنه في صدد البحث في مسألة \"وضع اليد المدة الطويلة\"! وجوابًا عليه أقول:\nإنه حديث ضعيف عندي؛ لأنه مرسل من الوجهين، وكل من المرسلين مدني؛ فلا يقوي أحدهما الآخر؛ لاحتمال أن يكون شيخهما تابعيًا واحدًا.\nعلى أن مدار الإسناد إليهما على عبد الجبار بن عمر الأيلي؛ وهو ضعيف؛ كما جزم به الحافظ، تبعًا لجمع من الأئمة؛ بل إن بعضهم ضعفه جدًا، فقال محمد بن يحيى الذهلي:\n\"ضعيف جدًا\". وقال النسائي:\n\"ليس بثقة\". وقال الدارقطني:","vol":"10","page":430},{"text":"\"متروك\".\nعلى أن عبد الجبار هذا قد روى عن شيخه ربيعة ما يعود على الحديث بالنقض؛ فقال: قال ربيعة:\nإذا كان الرجل حاضرًا، وماله في يد غيره، فمضت له عشر سنين وهو على ذلك؛ كان المال للذي هو في يده بحيازته إياه عشر سنين؛ إلا أن يأتي الآخر ببينة على أنه أكرى أو أسكن أو أعار عارية، أو صنع شيئًا من هذا، وإلا فلا شيء له\".\nنقله من سبق عن الغماري.\nفأقول: إذا كان المدار على البينة ولو بعد عشر سنين؛ فالأمر كذلك قبلها، فما فائدة التحديد بالعشر؟! فتأمل!\n<span data-type=\"title\" id=toc-4869>٤٨٥٤ </span>- (اجمعوا له العالمين - أو قال: العابدين - من المؤمنين، اجعلوه شورى بينكم، ولا تقضوا فيه برأي واحد) .\nضعيف منكر\nأخرجه ابن عبد البر في \"الجامع\" (٢/ ٥٩) من طريق إبراهيم ابن أبي الفياض البرقي قال: حدثنا سليمان بن بزيع (١) الإسكندراني قال: حدثنا مالك بن أنس عن يحيى بن سعيد الأنصاري عن سعيد بن المسيب عن علي بن أبي طالب قال:\nقلت: يا رسول الله! الأمر ينزل بنا؛ لم ينزل فيه قرآن، ولم تمض منك فيه سنة؟ قال ... فذكره. وقال:\n\"هذا حديث لا يعرف من حديث مالك بهذا الإسناد، ولا أصل له في\n_________\n(١) الأصل في موضعين منه: (بديع) ! هو خطأ مطبعي.","vol":"10","page":431},{"text":"حديث مالك عندهم ولا في حديث غيره. وإبراهيم البرقي وسليمان بن بزيع ليسا بالقويين، ولا ممن يحتج به، ولا يعول عليه\".\nقلت: وسليمان بن بزيع؛ قال أبو سعيد بن يونس:\n\"منكر الحديث\"؛ كما في \"الميزان\".\nوساق له في \"اللسان\" هذا الحديث من طريق ابن عبد البر، ونقل كلامه، ثم قال:\n\"قلت: وقال الدارقطني في \"غرائب مالك\": لا يصح؛ تفرد به إبراهيم بن أبي الفياض عن سليمان، ومن دون مالك ضعيف. وساقه الخطيب في كتاب \"الرواة عن مالك\" من طريق إبراهيم عن سليمان وقال: لا يثبت عن مالك\".\nقلت: وإبراهيم بن أبي الفياض؛ قال أبو سعيد بن يونس:\n\"روى عن أشهب مناكير، توفي سنة (٢٤٥) \".\nومن طريقه: أخرجه الخطيب في \"الفقيه والمتفقه\" (٢/ ٣٩١) أيضًا.\nقلت: وفي قول ابن عبد البر المتقدم: \"ولا في حديث غيره\" - يعني: مالكًا - نظر! فقد تقدم نحوه من حديث غيره مختصرًا بإسناد معضل، فانظر الحديث (رقم ٨٨٢):\n\"لا تعجلوا بالبلية قبل نزولها ... \".\nبل رواه بتمامه نحو حديث الترجمة: الطبراني في \"المعجم الأوسط\" (جـ٢/ ص ١٧٢/ ١٦١٨) من طريق أخرى بسند رجاله ثقات عن الوليد بن صالح عن محمد ابن الحنيفة عن علي قال:","vol":"10","page":432},{"text":"قلت: يا رسول الله! إن نزل بنا أمر ليس فيه بيان: أمر ولا نهي؛ فما تأمرنا؟ قال:\n\"تشاورون الفقهاء والعابدين، ولا تمضوا فيه رأي خاصة\". وقال الطبراني:\n\"لم يرو هذا الحديث عن الوليد بن صالح إلا نوح\".\nقلت: الوليد مجهول؛ لم يرو عنه سوى نوح بن قيس.\nومع ذلك؛ ذكره ابن حبان في \"الثقات\" (٥/ ٤٩١ و٧/ ٥٥١) !\nوهو مما يستدرك على الحافظ ابن حجر؛ فإنه لم يورده في \"لسان الميزان\" خلافًا لعادته الغالبة! ولما أورده الهيثمي في \"مجمع الزوائد\"؛ قال (١/ ١٧٩):\n\"رواه الطبراني في \"الأوسط\"، ورجاله موثقون من أهل (الصحيح) \"!\nقلت: وفيه نظر من وجهين:\nالأول: أن الوليد بن صالح؛ توهم الهيثمي أنه الوليد بن صالح النخاس الضبي أبو محمد الجزري، وهو ثقة من رجال الشيخين! وليس به؛ وإنما هو الوليد ابن صالح الذي روى عنه نوح بن قيس؛ كما ذكر ذلك ابن حبان نفسه في \"الثقات\" كما تقدم؛ وكذلك فعل قبله الإمام البخاري في \"التاريخ\"، وابن أبي حاتم في \"الجرح\".\nوالآخر: أنه مجهول لا يعرف؛ كما تقدم. وتوثيق ابن حبان إياه مما لا يعتد به في مثل الوليد بن صالح هذا.\nوقد اغتر بكلام الهيثمي هذا: الدكتور عبد المجيد السوسوه الشرفي في كتابه \"الاجتهاد الجماعي في التشريع الإسلامي\" (ص ٥٠)؛ فإنه نقله وسكت عليه!","vol":"10","page":433},{"text":"ولا غرابة في ذلك؛ فإنه يبدو من تخريجه لأحاديث الكتاب أنه لا معرفة عنده بعلم الحديث ونقد الأسانيد، كما هي السمة الغالبة على جماهير الكتاب الإسلاميين الذين يكتبون في الأحكام الشرعية.\nومما يؤيد ذلك: أمور كثيرة لا مجال للبحث فيها الآن؛ فأكتفي بمثالين فقط:\nالأول: أن هذا الحديث الذي عزاه للطبراني - نقلًا عن الهيثمي بالجزء والصفحة -؛ ذكره بلفظ حديث الترجمة، وهو مخالف للفظ الحافظ الطبراني كما تقدم.\nوالآخر: أنه أورد حديث:\n\"عليكم بالسواد الأعظم\". وقال أيضًا (ص ٩٥):\n\"قال الهيثمي:\n\"رواه الطبراني، ورجاله ثقات، مجمع الزوائد، كتاب الخلافة، باب لزوم الجماعة (٥/ ٢١٩) \"\"!\nقلت: إنما قال الهيثمي (٥/ ٢١٧-٢١٨) - وقد ساقه موقوفًا عقب حديث سأذكره قريبًا -:\n\"رواه عبد الله بن أحمد، والبزار، والطبراني، ورجالهم ثقات\".\nقلت: والسياق لعبد الله بن أحمد (٤/ ٢٧٨،٣٧٥) .\nوفي سنده يحيى بن عبد ربه مولى بني هاشم؛ وهو متهم، وكذا وقع في \"المسند\": (عبد ربه) !\nوالصواب (عبد ويه)، كما جزم به الحافظ في \"التعجيل\"، وله فيه ترجمة مبسطة. وقال الذهبي في \"الميزان\":","vol":"10","page":434},{"text":"\"قال يحيى بن معين: ليس بشيء. وقال مرة: كذاب\".\nقلت: ومنه يتبين لنا خطأ الهيثمي من جهة، وخطأ الدكتور عبد المجيد الشرفي عليه من جهة أخرى.\nأما الأول: ففي عزوه الحديث للبزار؛ فإنه ليس فيه هذه الجملة:\n\"عليكم بالسواد الأعظم\" ولا ما بعدها؛ على ما يأتي؛ فإن لفظ الحديث من رواية المولى المذكور:\n\"من لم يشكر القليل؛ لم يشكر الكثير ... \" الحديث، وفيه:\n\"والتحدث بنعمة الله شكر، وتركها كفر، والجماعة رحمة، والفرقة عذاب\". قال:\nفقال أبو أمامة الباهلي:\nعليكم بالسواد الأعظم. قال: فقال رجل: ما السواد الأعظم؟ فنادى أبو أمامة: هذه الآية التي في سورة النور (فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم) .\nفهذه الزيادة كلها ليست عند البزار، ولا أظنها كذلك عند الطبراني؛ فإن (مسند (١) النعمان بن بشير) لم يطبع منه بعد!\nوإذ قد عزاه للبزار - وهو عنده بهذا الاختصار \"البحر الزخار\" (٨/ ٢٢٦/ ٣٢٨٢) -؛ فقد كان الأولى أن يعزوه للإمام أحمد أيضًا؛ فإنه رواه في \"المسند\" في المكانين المشار إليهما عند ابنه عبد الله!\nومن المفارقات العجيبة، والموافقات الغريبة: أن الحافظ المنذري في\n_________\n(١) في أصل الشيخ - ﵀ -: \" معجم \". (الناشر)","vol":"10","page":435},{"text":"\"الترغيب\" (٢/ ٥٦) وافق الهيثمي في عزو الحديث لعبد الله بن أحمد دون أبيه، لكنه في الوقت نفسه فارقه في متنه؛ فإنه ساقه بلفظ أحمد دون ابنه!!\nهذا ما يتعلق بخطأ الهيثمي.\nوأما ما يتعلق بخطأ الدكتور عبد المجيد عليه؛ فهو من ناحيتين:\nالأولى: أنه عزا الحديث إليه مرفوعًا، وهو عنده موقوف كما رأيت.\nوالأخرى: أنه عزاه للطبراني، وهو عنده معزو لعبد الله بن أحمد، والبزار أيضًا، وقد عرفت ما في ذلك من الخطأ!\nعلى أن هذا الموقوف قد روي مرفوعًا من غير هذه الطريق بأسانيد واهية، تراها مخرجة في \"ظلال الجنة\" تحت رقم (٨٠) (١) .\nوخطؤه هذا يجرني إلى الكشف عن بعض أخطائه في الفقه الذي عنون له: \"الاجتهاد الجماعي في التشريع الإسلامي\" كما تقدم، وقد استعان فيه بالنقل عن بعض العلماء والكتاب والدكاترة المعاصرين الذين سبقوه بالدندنة حول هذا الموضوع، مثل الشيخ عبد الوهاب خلاف، والدكتور يوسف القرضاوي، والزحيلي، وأمثالهم، وقد كنت قديمًا قرأت لبعضهم بعض المقالات في هذا المجال، والذي يهمني الآن - بمناسبة حديث الترجمة - الأمور التالية:\nأولًا: عرف الدكتور الشرفي الاجتهاد الجماعي في الكتاب بقوله (ص ٤٦):\n_________\n(١) وإنما صح بلفظ: \" لا تجتمع أمتي على ضلالة \"، وهو مخرج هناك. وقد عزاه الدكتور للطبراني. وقال أيضا - تقليدا للهيثمي -:\n\" ورجاله ثقات \"!","vol":"10","page":436},{"text":"\"استفراغ أغلب الفقهاء الجهد لتحصيل ظن بحكم شرعي بطريق الاستنباط، واتفاقهم جميعًا أو أغلبهم على الحكم بعد التشاور\"!\nوعزاه لجمع من الأصوليين المتأخرين، ونقل عن السبكي:\nأن الفقيه عندهم هو المجتهد، والفقه هو الاجتهاد (ص ٤٥) !\nفأقول: هذا شيء جميل ومهم لو كان ممكنًا تحقيقه، وأما وقد جاء بقيدين - أحدهما أبعد عن الإمكان من الآخر -؛ فإن قوله: \"أغلب الفقهاء\"! كيف يمكن اليوم معرفتهم مع تفريقهم في البلاد الإسلامية الشاسعة؟! ثم كيف يمكن جمعهم في مكان واحد حتى يتشاوروا في الحكم؟!\nعلى أن قوله: \"واتفاقهم جميعًا\"؛ فهذا أبعد عن التحقيق من الذي قبله، خاصة في هذا الزمن الذي قل فيه المجتهدون اجتهادًا فرديًا مع توفر شروط الاجتهاد؛ التي تكلم عنها كلامًا جيدًا الدكتور الشرفي (ص ٦٣-٧٠) ! ولعله لذلك أتبعه بقوله معطوفًا عليه: \"أو أغلبهم\"! فهذا الاجتهاد الجماعي أشبه ما يكون بالاجتهاد الفردي المجمع عليه في تعريف علماء الأصول، وأصعب تحقيقًا.\nثانيًا: لو أمكن تحقيق مثل هذا الاجتهاد؛ لكان - في زعمي - البحث فيه سابقًا لأوانه، وذلك لعدم وجود خليفة للمسلمين يأخذ بحكمهم إذا اتفقوا، وهذا - مع الأسف الشديد - شرط مفقود في زمننا هذا!\nثالثًا: لماذا الاهتمام ببذل الجهود لتحقيق \"الاجتهاد الجماعي\"، والاهتمام البالغ بالدعوة إليه؛ مع أنه فرع يبنى على الكتاب والسنة؛ لأنهما الأصلان في الشريعة الإسلامية اتفاقًا؟! ومن المعلوم أن القرآن الكريم تفسره السنة (١)، والسنة قد\n_________\n(١) انظر كتاب الدكتور: \" الاجتهاد الجماعي \" (ص ٦٤) .","vol":"10","page":437},{"text":"دخل فيها ما ليس منها من الأحاديث المنكرة والواهية، مما هو معلوم أيضًا عند العلماء كافة! وقد نقل الدكتور نفسه - تحت الشرط الثالث من شروط صحة الاجتهاد: (معرفة السنة) (ص ٦٥) - عن الشوكاني أنه قال:\n\"والحق الذي لا شك فيه ولا شبهة أن المجتهد لا بد أن يكون عالمًا بما اشتملت عليه المسانيد والمستخرجات، والكتب التي التزم مصنفوها الصحة ... وأن يكون له تمييز بين الصحيح منها والحسن والضعيف، ولو بالبحث في كتب الجرح والتعديل وكتب العلل؛ ومجاميع السنة التي صنفها أهل الفن؛ كالأمهات الستة، وما يلحق بها\".\nقلت: فلماذا لا يهتم هؤلاء العلماء والكتاب بالدعوة إلى إقامة مؤتمر يجتمع فيه ما أمكن من المحدثين المعروفين بتخصصهم في علم الحديث الشريف، وقدرتهم على تمييز صحيحه من ضعيفه؛ لأن هؤلاء - وإن اختلفوا في بعض الأحاديث، كما هو الشأن في (الاجتهاد الجماعي) -؛ فلا شك أنهم سيتفقون على أكثر الأحاديث تصحيحًا أو تضعيفًا؟! وهذا شرط أساسي للاجتهاد، فيمكن - والحالة هذه - أن يؤخذ برأي الأكثر؛ لأنه - بلا شك، كما قال الدكتور نفسه في غير ما موضع من بحثه - أن رأي الاثنين خير من رأي الواحد أو أقوى منه.\nوأنا أستغرب جدًا ألا أرى أحدًا من هؤلاء الباحثين والكاتبين يشير - أدنى إشارة على الأقل - إلى هذا الأصل المجمع عليه بين المسلمين، وانشغالهم بالفرع عن الأصل! وهذا إن دل على شيء - كما يقولون اليوم -؛ فإنما يدل على إهمال جماهير الكتاب في العصر الحاضر - حول المسائل الشرعية قديمها وحديثها - الاهتمام في استدلالهم بالسنة بما صح منها دون ما ضعف، فأحسنهم حالًا هو الذي يذكر الحديث ويخرجه بأن يقول: رواه فلان وفلان، دون أن يبين مرتبته من","vol":"10","page":438},{"text":"الصحة! والسبب واضح؛ وهو أنهم (لا يعلمون)، ولكن هذا ليس عذرًا لهم؛ لأن بإمكانهم أن يستعينوا بأهل الاختصاص من المعروفين بتخصصهم في علم الحديث، والعارفين بصحيحه وضعيفه، سواء كانوا من الأئمة السابقين كالإمام أحمد والبخاري ومسلم ونحوهم، أو من الحفاظ اللاحقين كالحافظ الزيلعي والذهبي والعراقي والعسقلاني وأمثالهم.\nكما ذكر الدكتور الباحث؛ في الذين يقترح حضورهم في مؤتمر (الاجتهاد الجماعي)، فقد ذكر (ص ٧٤):\n\"بأنه لا يشترط في كل فرد منهم أن يكون عالمًا بالشرع، فيكون منهم الاقتصادي والعسكري والسياسي والاجتماعي ونحوه (١) ... فهذه المجموعة يتشاورون مع بعضهم؛ كل في حدود اختصاصه ومجاله، ثم يصدرون حكمًا يعتمدونه\"!\nقلت: فأولى بهؤلاء الكتاب والباحثين في العصر الحاضر أن يلتزموا ما هو أهم من حضور الاقتصادي والسياسي في المؤتمر المنشود، ألا وهو استحضارهم لأهل الاختصاص في الحديث، والاعتماد عليهم في تصحيحهم وتضعيفهم، وليس الإعراض عن ثمرة علم الحديث بالاكتفاء بما أشرت إليه آنفًا من تخريجهم للحديث دون بيان المرتبة! وقد أشار الدكتور عبد المجيد (ص ٦٥) إلى شيء من هذا بقوله:\n_________\n(١) تأمل كيف ذكر هؤلاء المتخصصين، ولم يذكر المتخصصين في الحديث الذين هم الأصل في الفقه!! كما أشار إلى ذلك الإمام الشافعي بقوله للإمام أحمد:\n\" أنتم أعلم بالحديث والرجال مني، فإذا كان الحديث الصحيح؛ فأعلموني به أي شيء يكون: كوفيا أو بصريا أو شاميا؛ حتى أذهب إليه إذا كان صحيحًا \". انظر تخريجه في \" صفة صلاة النبي - ﷺ - \" (ص ٥١) .","vol":"10","page":439},{"text":"\"ويلزم المجتهد أن يكون على علم بمصطلح الحديث ورجاله، ولا يجب أن يكون في درجة أهل الفن - فن الحديث - أنفسهم، وإنما يكفيه أن يعتمد على ما انتهى إليه أهل هذا الفن\"!\nفأنت ترى أنه أعرض عن ذكر حضورهم مع ذكرهم من الاقتصاديين وغيرهم، فجعلهم دونهم في شرطية الحضور، مع أنهم هم العمدة قبل كل ما أشرنا إليهم؛ وغيرهم ممن ذكرهم معهم؛ فإن في حضورهم ما يكشف عن علل بعض الأحاديث التي لا يعرفها - أو على الأقل: لا ينتبه لها - إلا المختصون في الحديث.\nولا أذهب بالقراء بعيدًا؛ فهذا هم المثال بين أيديهم؛ لقد استدل الدكتور الشرفي بحديث الترجمة؛ وحديث: \"السواد الأعظم\"، وهما واهيان كما تقدم.\nقد يقال: إنه اعتمد على الهيثمي في تخريجه.\nلكن خفي على الدكتور أن ذلك لا يعني أن كلًا من الحديثين صحيح، على أخطاء وقعت له وللدكتور سبق بيانها.\nومثله كثير ممن يتوهم من مثل هذا التخريج تصحيح الحديث؛ وليس كذلك، كما بينته في غير ما موضع من كتبي، فانظر مثلًا مقدمة \"صحيح الترغيب والترهيب\" من المجلد الأول؛ وقد سبق أن طبع مرتين، وهو تحت الطبع مجددًا، مع إضافات كثيرة وفوائد غزيرة مع بقية المجلدات، وسيكون ذلك بين القراء قريبًا، إن شاء الله (١) .\nعلى أن الدكتور غفل عن دلالة قوله في الحديث:\n_________\n(١) وقد صدر - ولله الحمد - في خمسة مجلدات: ثلاثة في \" الصحيح \"، واثنان في \" الضعيف \". (الناشر)","vol":"10","page":440},{"text":"\"لا تقضوا فيه برأي واحد\"؛ أنه منكر لمخالفته للإجماع العملي الذي سار عليه العلماء والقضاة من الإفتاء والقضاء برأي العالم الواحد في القرون الأولى المشهود لها بالخيرية! والآثار في ذلك كثيرة شهيرة،ذكر الكثير الطيب منها الإمام ابن قيم الجوزية في شرحه لكتاب عمر إلى القاضي شريح في كتابه العظيم \"إعلام الموقعين عن رب العالمين\".\nبل أن الحديث هذا يبطل الاجتهاد الجماعي من حيث لا يدري الدكتور ولا يشعر، مع أنه اشترط في غير ما موضع أن يكون أعضاء (الاجتهاد الجماعي) الذين لهم حق الترجيح مجتهدين،ولو اجتهادًا جزئيًا على الأقل! انظر (ص ١٠٦،١٠٧،١٢٧) .\nعلى أنني أرى أن هذا الشرط - مع كونه شرطًا أساسيًا للاجتهاد- يستلزم معرفة السنة، وتمييز صحيحها من ضعيفها كما قدمنا، والتفقه فيها؛ ولكن أكثر هؤلاء الدكاترة والكتاب - مع الأسف - لا عناية عندهم بشيء من هذا.\nوأضرب على ذلك مثلًا في مسألة اتفق الأئمة الأربعة وغيرهم على تحريمها، ألا وهي الغناء وآلات الطرب، يحضرني الآن منهم ثلاثة من المشهورين في العصر الحاضر بأنهم من العلماء:\nأولهم: الشيخ محمد أبو زهرة؛ حيث قال:\n\"إذا لم يكن في الغناء ما يثير الغريزة الجنسية؛ فإننا لا نجد موجبًا لتحريمه\"!\nوثانيهم: الشيخ محمد الغزالي - وقد توفي قبل شهور غفر الله له -؛ فإنه جرى على منوال أبي زهرة هذا، بل وتوسع في ذلك كثيرًا، واستدل بأحاديث ضعيفة، وضعف الأحاديث الصحيحة في التحريم وغيره مما اتفق العلماء على صحتها،","vol":"10","page":441},{"text":"وبعضها في \"الصحيحين\"؛ حتى إنه لم يخجل أن يصرح بأنه يستمع لأغاني أم كلثوم وفيروز، لكن بنية حسنة!!!\nثالثهم: الشيخ يوسف القرضاوي؛ الذي لم يتورع بأن يحكم على حديث البخاري في تحريم آلات الطرب بأنه موضوع؛ تقليدًا منه لابن حزم، مع اتفاق علماء الحديث قديمًا وحديثًا على تصحيحه، والرد على ابن حزم بأدلة قوية لا مرَّد لها (١)، هذا مع أنه يردد كثيرًا في بحثه في الاجتهاد الجماعي: أن رأي الاثنين أقوى من رأي الواحد، فما باله خالف هذا، وأعرض عن الحجج الصحيحة، وتبنى تحليل ما حرم الله على لسان رسول الله - ﷺ -؟!\nلذلك أقول: إن تحمس هؤلاء للاجتهاد الجماعي - وهم لا يحسنون الاجتهاد الفردي - سابق لأوانه، وسيكون شره أكثر من خيره!!\nولذلك؛ فإني أنصح هؤلاء بأن يتمرسوا على الاجتهاد الفردي؛ تمهيدًا لما يدعون إليه من الاجتهاد الجماعي، علمًا بأن الأول أسهل من الآخر بكثير؛ فإنهم سيجدون فيه ما قيل في المسألة، وما استدل لكل قول فيها، بخلاف الاجتهاد الجماعي؛ فإنه يصرحون بأن مجاله ما حدث من المسائل التي لم يتكلم فيها العلماء السابقون؛ وذلك بدراسة الكتاب والسنة - على ما وصفنا - وأقوال السلف؛ فإنها نبراس يستضيء به من أراد فهم الكتاب والسنة على الوجه الصحيح. ولهذا قال الإمام محمد بن الحسن - ﵀ -:\n\"من كان عالمًا بالكتاب والسن، وبقول أصحاب رسول الله - ﷺ -، وبما\n_________\n(١) ونجد الرد على هؤلاء، وغيرهم ممن جروا على سننهم في كتابي الجديد \" تحريم آلات الطرب \"؛ وقد طبع بحمد الله وتوفيقه.","vol":"10","page":442},{"text":"استحسن فقهاء المسلمين؛ وسعه أن يجتهد رأيه فيما ابتلي به، ويقضي به ويمضيه في صلاته وصيامه وحجه، وجميع ما أمر به ونهي عنه، فإذا اجتهد ونظر وقاس على ما أشبه ولم يأل، وسعه العمل بذلك، وإن أخطأ الذي ينبغي أن يقول به\"؛ كما في \"إعلام الموقعين\" (١/ ٧٥) .\nونحوه قول الإمام الشافعي:\n\"ولا يكون لأحد أن يقيس حتى يكون عالمًا بما مضى قبل من السنن وأقاويل السلف، وإجماع الناس واختلافهم\". نقله الدكتور عبد المجيد (ص ٧٢) عن الشافعي في \"الرسالة\".\nوقد صرح الدكتور تحت عنوان: (شرط عضو الاجتهاد الجماعي) (ص ٧٣)؛ واستنكر الرأي الذي ذهب القائل به إلى عدم اشتراط شروط الاجتهاد في أعضاء الاجتهاد الجماعي؛ فقال:\n\"إذ كيف يجتهد وينظر في الأدلة ويستنبط الأحكام من ليس مجتهدًا؟! \"! قال:\n\"وقد أشار الشيخ عبد الوهاب خلاف إلى هذا؛ فقال: ولا يسوغ الاجتهاد بالرأي لجماعة؛ إلا إذا توفرت في كل فرد من أفرادها شرائط الاجتهاد ومؤهلاته\".\nوختامًا أقول: لقد كرروا الشكوى من الاجتهادات الفردية، التي يقوم بها من ليس أهلًا للاجتهاد، وهم على حق في ذلك، وقد قدمت بعض الأمثلة في ذلك قريبًا، كما أنهم أبدوا تخوفهم من مثل ذلك أن يقع في الاجتهاد الجماعي، بل لقد أبدى بعضهم خوفه من تسلط بعض الدول الإسلامية، أو سلطات كبرى على \"المجمع\" وتعيين أعضائه، بل ذكر أن شيئًا من ذلك وقع في بعض المجامع الفقيهة وهي اليوم ثلاثة:","vol":"10","page":443},{"text":"١- مجمع البحوث الإسلامية؛ بالقاهرة.\n٢- مجمع الفقه الإسلامي؛ بمكة المكرمة.\n٣- مجمع الفقه الإسلامي؛ بجدة.\nفقال الدكتور عبد المجيد في أحد هذه المجامع (ص ١٤٠):\n\"إلا أن الشيخ مصطفى الرزقا يرى أن هذا المجمع \"لا تدل قرائن الحال على جديته في تنفيذ الفكرة على الصورة الصحيحة المنشودة\".\nويعيب الدكتور توفيق الشاوي على هذا المجمع: أن الدول الأعضاء في منظمة المؤتمر الإسلامي احتفظت لها بسلطات كبرى على المجمع وتعيين أعضائه، وحصرت حق المجمع في أن لا يعين أو يختار من أعضائه إلا فيما لا يزيد عن ربع عدد الأعضاء الذين يمثلون دولهم، وهذا جعل المراقبين يعتقدون أن الدول الأعضاء تحرص على فرض سيطرتها على المجمع، وتوجيه قراراته لصالح سياساتها، من خلال جعل الأعضاء المعينين من قبلها يصدرون ما تملي عليهم تلك الدول ... وكان ينبغي أن يتم اختيار الأعضاء عبر لجنة تحضيرية من العلماء يمثلون كل الدول، ولا يخضعون لأي نظام سياسي\"!!\nوهذا الذي خافوه إذا توحدت هذه المجامع - كما يريدون - سيقع فيه من الضرر أكثر مما وقع من بعض الاجتهادات الفردية،ذلك؛ لأن هذه الاجتهادات لا تصبح قانونًا عامًا بالنسبة لكافة المسلمين، كما يريد دعاة الاجتهاد الجماعي أن يجعلوه قانونًا عامًا!!\nوليت شعري؛ ما الذي يشجع هؤلاء على الدعوة إلى إقامة مؤتمر الاجتهاد الجماعي وفرضه على الحكومات الإسلامية، وهم يعلمون أن أكثرها قد عطلت","vol":"10","page":444},{"text":"نصوصًا كثيرة ليست من مواطن النزاع؟! هذه النصوص التي تعنى بإقامة الحدود الشرعية على القاتل والزاني ونحو ذلك، فعطلوا صراحة قوله تعالى: (ولكم في القصاص حياة يا أولي الألباب) ! فهل يظنون أن مؤتمرهم سيكون له من الواقع في نفوس هؤلاء المعطلين أكثر من نصوص القرآن الكريم؟! وصدق الله العظيم إذ يقول:\n(إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم)؛ سواء كانوا حكامًا أو محكومين!!\nثم هل يملك هؤلاء الدعاة أن يحضر مؤتمرهم بعض الرافضة والإباضية والخوارج، وغيرهم ممن يسعى حثيثًا إلى تغيير الأحكام الشرعية، وجعلها متوائمة مع الحضارة الغربية التي غزت قلوبهم؟! والله المستعان، ولا حول ولا قوة إلا بالله!\n<span data-type=\"title\" id=toc-4870>٤٨٥٥ </span>- (الحزم؛ تستشير أهل الرأي ثم تطيعهم) .\nضعيف\nرواه الحربي في \"الغريب\" (٥/ ٨٩/ ٢) عن عبد الرحمن بن أبي بكر عن يوسف بن يعقوب عن أبي الصباح:\nأن رجلًا سأل النبي - ﷺ -: ما الحزم؟ قال: \"تستشير ... \".\nقلت: وهذا إسناد مظلم؛ أبو الصباح: لم أعرفه.\nوكذا يوسف بن يعقوب.\nوعبد الرحمن بن أبي بكر؛ لعله ابن عبيد الله بن أبي مليكة، وهو ضعيف.\nورواه ابن وهب في \"الجامع\" (ص ٤٦): حدثني إبراهيم بن نشيط عن عبد الله بن عبد الرحمن بن أبي حسين قال:","vol":"10","page":445},{"text":"سئل رسول الله - ﷺ - عن الحزم؟ فقال:\n\"تستشير الرجل ذا الرأي، ثم تمضي إلى ما أمرك به\".\nوأخرجه البيهقي (١٠/ ١١٢) من طريق أبي داود في \"مراسيله\" عن ثور بن يزيد عن عبد الله بن عبد الرحمن بن أبي حسين به.\nقلت: وهذا إسناد رجاله ثقات، لكنه معضل أو مرسل؛ فإن ابن أبي حسين هذا - وهو المكي النوفلي - تابعي صغير، روى عن أبي الطفيل، ونافع بن جبير، وغيرهما من التابعين.\nولثور فيه إسناد آخر؛ يرويه المعافى بن عمران عنه عن خالد بن معدان قال:\nقال رجل: يا رسول الله! ما الحزم؟ ... الحديث.\nأخرجه البيهقي أيضًا من طريق أبي داود في \"المراسيل\".\nقلت: وإسناده شامي مرسل، ورجاله ثقات.\nوقد روي الحديث عن علي بن أبي طالب قال:\nسئل رسول الله - ﷺ - عن العزم؟ قال:\n\"مشارة أهل الرأي؛ ثم اتباعهم\".\nرواه ابن مردويه؛ يعني في \"التفسير\"؛ كما في \"الدر المنثور\" للسيوطي (٢/ ٩٠)؛ تبعًا لابن كثير في \"تفسيره\" (١/ ٤٢٠)، وسكتا عن إسناده؛ وما أراه يصح، وليتهما ساقاه لننظر فيه، ونكشف عن علته!\nوالحديث دليل لمن يقول اليوم بأن الشورى ملزمة للأمير بالأخذ بما أشاروا عليه: ويقول آخرون بأنها معلمة فقط، وهو الذي نراه موافقًا لما كان عليه السلف:","vol":"10","page":446},{"text":"فروى البيهقي (١٠/ ١١٢) عن زيد بن حباب عن عمر بن عثمان بن عبد الله ابن سعيد - وكان اسمه الصرم، فسماه رسول الله - ﷺ - سعيدًا - قال: حدثني جدي قال:\nكان عثمان ﵁ إذا جلس على المقاعد؛ جاءه الخصمان فقال لأحدهما: اذهب ادع عليًا، وقال للآخر: اذهب فادع طلحة والزبير، ونفرًا من أصحاب النبي - ﷺ -، ثم يقول لهما: تكلما. ثم يقبل على القوم فيقول: ما تقولون؟ فإن ما يوافق رأيه أمضاه، وإلا؛ نظر فيه بعد، فيقومان وقد سلمًا.\nوعمر هذا؛ أورده ابن أبي حاتم (٣/ ١/ ١٢٤)؛ إلا أنه سمى جده الأدنى: (عبد الرحمن) فقال:\n\"روى عن أبيه. روى عنه زيد بن الحباب، ونسبه فقال: حدثنا عمر بن عثمان ابن عبد الرحمن بن سعيد المخزومي\"؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوفيه الليث بن هارون أبو عتبة العكلي؛ الراوي عن زيد بن حباب، ولم أجد له ترجمة الآن.\nثم روى البيهقي تحت: \"باب: ما يقضي به القاضي ويفتي به المفتي؛ فإنه غير جائز له أن يقلد أحدًا من أهل دهره؛ ولا أن يحكم أو يفتي بالاستحسان\"؛ روى (١٠/ ١١٥) عن مسلمة بن مخلد:\nأنه قام على زيد بن ثابت فقال: ابن عم! أكرهنا على القضاء؟ فقال زيد: اقض بكتاب الله ﷿؛ فإن لم ين في كتاب الله؛ ففي سنة رسول الله - ﷺ -، فإن لم يكن في سنة النبي - ﷺ -؛ فادع أهل الرأي ثم اجتهد، واختر لنفسك ولا حرج.\nوإسناده صحيح.","vol":"10","page":447},{"text":"ولا ينافي هذا ما رواه في الباب نفسه - بإسناد أيضًا - عن عمر:\nأنه كان إذا أعياه الأمر أن يجد في القرآن والسنة؛ نظر هل كان لأبي بكر ﵁ فيه قضاء، فإن وجد أبا بكر ﵁ قد قضى فيه بقضاء؛ قضى به؛ وإلا دعا رؤوس المسلمين وعلماءهم فاستشارهم، فإذا اجتمعوا على الأمر قضى بينهم.\nفإنه محمول على أنه حصلت له القناعة بإجماعهم أو بقضاء أبي بكر، لا أنه حكم بخلاف اجتهاده؛ فإن هذا غير جائز؛ كما أشار إلى ذلك البيهقي في ترجمته بالباب.\nوعلى ذلك يحمل أيضًا متابعة النبي - ﷺ - ناسًا من أصحابه رأوا الخروج لقتال المشركين بأحد، وكان رأيه - ﷺ - أن يقيم بالمدينة فيقاتلهم فيها، فرأى - ﷺ - أن الحكمة تقتضي متابعتهم على رأيهم، ومن الدليل على ذلك أنهم لما ندموا وقالوا: يا رسول الله! أقم فالرأي رأيك! خالفهم ولم يتابعهم على قولهم وخرج.\nوالقصة معروفة في كتب السيرة، وراجع لها - إن شئت - \"البداية\" (٤/ ١١) .\n<span data-type=\"title\" id=toc-4871>٤٨٥٦ </span>- (إنا لنكشر في وجوه أقوام ونضحك إليهم، وإن قلوبنا لتلعنهم) .\nليس بحديث (١)\nوبيض له العجلوني (٦٢٥)، وإنما هو من قول أبي الدرداء موقوفًا عليه، وعلقه البخاري بصيغة التمريض فقال - في \"باب المداراة مع الناس\" من \"كتاب الأدب\" -:\n_________\n(١) تقدم (٢١٦) ! (الناشر)","vol":"10","page":448},{"text":"\"ويذكر عن أبي الدرداء: إنا ... \"؛ فذكره دون قوله: \"ونضحك إليهم\". وقال الحافظ في \"الفتح\" (١٠/ ٤٣٨):\n\"وصله ابن أبي الدنيا، وإبراهيم الحربي في \"غريب الحديث\"، والدينوري في \"المجالسة\" من طريق أبي الزاهرية عن جبير بن نفير عن أبي الدرداء فذكر مثله؛ وزاد:\n\"ونضحك إليهم\"، وذكره بلفظ اللعن. ولم يذكر الدينوري في إسناده جبير بن نفير. ورويناه في \"فوائد أبي بكر المقري\" من طريق كامل أبي العلاء. عن أبي صالح عن أبي الدرداء قال: إنا لنكشر أقوامًا ... فذكره مثله؛ وهو منقطع. وأخرجه أبو نعيم في \"الحلية\" من طريق خلف بن حوشب قال: قال أبو الدرداء ... فذكر اللفظ المعلق سواءً، وهو منقطع أيضًا. والكشر - بالشين المعجمة وفتح أوله - ظهور الأسنان، وأكثر ما يطلق عند الضحك، والاسم الكشرة؛ كالعشرة\".\nقلت: الطريق الأولى؛ أخرجها أيضًا أبو الشيخ في \"طبقات الأصبهانيين\" (ص ٢٧٢ - ٢٧٣ - مخطوطة الظاهرية) من طريق الأحوص بن حكيم عن أبي الزاهرية به. وهو في \"الحلية\" (١/ ٢٢٢) موقوفًا كما ذكره الحافظ.\nوأوهم السخاوي في \"المقاصد\" (ص ٩٩) أنه مرفوع، فقال:\n\"حديث: \"إنا لنكشر ... \"؛ وهو في ترجمة (أبي الدرداء) من \"الحلية\" ... \"! والعجلوني أورده بلفظ: \"إنا لنبش ... \".\nوأورده الميداني في \"مجمع الأمثال\" (١/ ٥٩/ ٢٧٤) باللفظ الأول، فعلق عليه محققه محمد محيي الدين بقوله:\n\"كذا! وأظنه: إنا لنبش\"!!","vol":"10","page":449},{"text":"<span data-type=\"title\" id=toc-4872>٤٨٥٧ </span>- (تياسروا في الصداق؛ إن الرجل يعطي المرأة حتى يبقى ذلك في نفسه عليها حسيكة، وحتى يقول: ما جئتك حتى سقت إليك علق القربة) (١) .\nضعيف\nأخرجه عبد الرزاق في \"المصنف\" (٦/ ١٧٤/ ١٠٣٩٨): أخبرنا ابن جريج قال: حدثني ابن أبي الحسين أن النبي - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات رجال الشيخين، ولكنه معضل أو مرسل؛ فإن ابن أبي الحسين - واسمه عبد الله بن عبد الرحمن المكي - مشهور بالرواية عن التابعين؛ أمثال نافع بن جبير بن مطعم ومجاهد وعكرمة وغيرهم، ولم يذكروا له رواية عن أحد من الصحابة؛ سوى أبي الطفيل عامر بن واثلة، وهو من صغارهم، ولد عام أحد، وهو آخر من مات من الصحابة.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" كلفت إليك علق القربة: عبد ١٠٣٩٩ \"!\nيشير إلى أنه ورد موقوفا على عمر: عند عبد الرزاق بالرقم المذكور. (الناشر)","vol":"10","page":450},{"text":"<span data-type=\"title\" id=toc-4873>٤٨٥٨ </span>- (لما نزل عليه الوحى بـ (حراء)؛ مكث أيامًا لا يرى جبريل، فحزن حزنًا شديدًا، حتى كان يغدو إلى ثبير مرة، وإلى حراء مرة، يريد أن يلقي نفسه منه، فبينا رسول الله - ﷺ - كذلك عامدًا لبعض تلك الجبال؛ إلى أن سمع صوتًا من السماء، فوقف رسول الله - ﷺ - صعقًا للصوت، ثم رفع رأسه فإذا جبريل على كرسي بين السماء والأرض متربعًا عليه يقول: يا محمد! أنت رسول الله - ﷺ - حقًا، وأنا جبريل. قال: فانصرف رسول الله - ﷺ - وقد أقر الله عينه، وربط","vol":"10","page":450},{"text":"جأشه. ثم تتابع الوحي بعد وحمي) (١) .\nباطل\nأخرجه ابن سعد في \"الطبقات\" (١/ ١٩٦): أخبرنا محمد بن عمر قال: حدثني إبراهيم بن محمد بن أبي موسى عن داود بن الحصين عن أبي غطفان بن طريف عن ابن عباس:\nأن رسول الله - ﷺ - لما نزل عليه ...\nقلت: وهذا إسناد موضوع؛ آفته: إما محمد بن عمر - وهو الواقدي -؛ فإنه متهم بالوضع. وقال الحافظ في \"التقريب\":\n\"متروك مع سعة علمه\". وقد تقدمت كلمات الأئمة فيه أكثر من مرة.\nوإما إبراهيم بن محمد بن أبي موسى - وهو ابن أبي يحيى، واسمه سمعان الأسلمي مولاهم أبو إسحاق المدني -، وهو متروك أيضًا مثل الواقدي أو أشد؛ قال فيه الحافظ أيضًا:\n\"متروك\".\nوحكى في \"التهذيب\" أقوال الأئمة الطاعنين فيه، وهي تكاد تكون مجمعة على تكذيبه، ومنها قول الحربي:\n\"رغب المحدثون عن حديثه، روى عنه الواقدي ما يشبه الوضع، ولكن الواقدي تالف\".\nوقوله في الإسناد: \"ابن أبي موسى\" أظنه محرفًا من \"ابن أبي يحيى\".\nويحتمل أنه من تدليس الواقدي نفسه؛ فقد دلس بغير ذلك، قال عبد الغني ابن سعيد المصري:\n_________\n(١) تقدم الحديث برقم (١٠٥١)، وما هنا فيه فوائد زوائد. (الناشر)","vol":"10","page":451},{"text":"\"هو إبراهيم بن محمد بن أبي عطاء الذي حدث عنه ابن جريج، وهو عبد الوهاب الذي يحدث عنه مروان بن معاوية، وهو أبو الذئب الذي يحدث عنه ابن جريج\".\nواعلم أن هذه القصة الباطلة قد وقعت في حديث عائشة في حكايتها ﵂ قصة بدء نزول الوحي على النبي - ﷺ -، مدرجة فيه عند بعض مخرجيه، ووقعت في \"صحيح البخاري\" عن الزهري بلاغًا؛ فقد أخرجه (١٣/ ٢٩٧-٣٠٣) من طريق عقيل ومعمر عن ابن شهاب الزهري عن عروة عنها؛ وجاء في آخر الحديث:\n\"وفتر الوحي فترة؛ حتى حزن النبي - ﷺ - - فيما بلغنا - حزنًا غدا منه مرارًا كي يتردى من رؤوس شواهق الجبال ... \" الحديث نحو رواية الواقدي.\nوظاهر سياق الحديث في \"البخاري\" أن هذه الزيادة من رواية عقيل ومعمر كليهما! لكن حقق الحافظ أنها خاصة برواية معمر؛ بدليل أن البخاري قد ساق في أول \"الصحيح\" رواية عقيل، وليس فيها هذه الزيادة.\nوأقوى منه: أن طريق عقيل أخرجها أبو نعيم في \"مستخرجه\" من طريق يحيى بن بكير - شيخ البخاري في أول الكتاب - بدونها، وأخرجه مقرونًا - كما هنا - برواية معمر، وبين أن اللفظ لمعمر.\nوكذلك صرح الإسماعيلي أن الزيادة في رواية معمر.\nوأخرجه أحمد، ومسلم، والإسماعيلي، وأبو نعيم من طريق جمع من أصحاب الليث بدونها. قال الحافظ:\n\"ثم إن القائل: \"فيما بلغنا\" هو الزهري، ومعنى الكلام: أن في جملة ما وصل إلينا من خبر رسول الله - ﷺ - في هذه القصة، وهو من بلاغات الزهري،","vol":"10","page":452},{"text":"وليس موصولًا. ووقع عند ابن مردويه في \"التفسير\" من طريق محمد بن كثير عن معمر بإسقاط قوله: \"فيما بلغنا\"، ولفظه: \"فترة حزن النبي - ﷺ - منها حزنًا غدا منه ... \" إلى آخره، فصار كله مدرجًا على رواية الزهري عن عروة عن عائشة. والأول هو المعتمد\".\nقلت: يعني: أنه ليس بموصول، ويؤيده أمران:\nالأول: أن محمد بن كثير هذا ضعيف؛ لسوء حفظه - وهو الصنعاني المصيصي -؛ قال الحافظ:\n\"صدوق كثير الغلط\".\nوليس هو محمد بن كثير العبد ي البصري؛ فإنه ثقة.\nوالآخر: أنه مخالف لرواية عبد الرزاق: حدثنا معمر ... التي ميزت آخر الحديث عن أوله، فجعلته من بلاغات الزهري.\nكذلك رواه البخاري من طريق عبد الله بن محمد: حدثنا عبد الرزاق ...\nوكذلك رواه الإمام أحمد (٦/ ٢٣٢-٢٣٣): حدثنا عبد الرزاق به.\nورواه مسلم في \"صحيحه\" (١/ ٩٨) عقب رواية يونس عن ابن شهاب به دون البلاغ، ثم قال: وحدثني محمد بن رافع: حدثنا عبد الرزاق ... وساق الحديث بمثل حديث يونس، مع بيان بعض الفوارق اليسيرة بين حديث يونس ومعمر، ولم يسق الزيادة. ولولا أنها معلولة عنده بالانقطاع؛ لما استجاز السكوت عنها وعدم ذكرها؛ تفريقًا بين الروايتين أو الحديثين، مع أنه قد بين من الفوارق بينهما ما هو أيسر من ذلك بكثير! فدل هذا كله على وهم محمد بن كثير الصنعاني في وصله لهذه الزيادة، وثبت ضعفها.","vol":"10","page":453},{"text":"ومما يؤكد ذلك: أن عبد الرزاق قد توبع على إسناده مرسلًا، فقال ابن جرير في \"تاريخه\" (٢/ ٣٠٥ - دار المعارف): حدثنا محمد بن عبد الأعلى قال: حدثنا ابن ثور عن معمر عن الزهري قال:\nفتر الوحي عن رسول الله - ﷺ - فترة، فحزن حزنًا شديدًا، جعل يغدو إلى رؤوس شواهق الجبال ليتردى منها ... الحديث.\nوابن ثور: اسمه محمد أبو عبد الله العابد، وهو ثقة.\nفثبت بذلك يقينًا وهم محمد بن كثير الصنعاني في وصله إياها.\nفإن قيل: فقد تابعه النعمان بن راشد فقال: عن الزهري عن عروة عن عائشة به نحوه. أخرجه الطبري (٢/ ٢٩٨-٢٩٩)؟!\nفأقول: إن حال النعمان هذا مثل حال الصنعاني في الضعف وسوء الحفظ؛ فقال البخاري:\n\"في حديثه وهم كثير\". وفي \"التقريب\":\n\"صدوق سيىء الحفظ\".\nقلت: وفي حديثه هذا نفسه ما يدل على سوء حفظه؛ ففيه ما نصه:\n\"ثم دخلت على خديجة فقلت: زملوني زملوني. حتى ذهب عني الروع، ثم أتاني فقال: يا محمد! أنت رسول الله - قال: - فلقد هممت أن أطرح نفسي من حالق من جبل، فتبدى لي حين هممت بذلك، فقال: يا محمد! أنا جبريل وأنت رسول الله. ثم قال: اقرأ. قلت: ما أقرأ؟ قال: فأخذني فغتني ثلاث مرات؛ حتى بلغ مني الجهد، ثم قال: (اقرأ باسم ربك الذي خلق) فقرأت ... \" الحديث!!","vol":"10","page":454},{"text":"قلت: فجعل النعمان هذا الأمر بالقراءة بعد قصة الهم المذكور، وهذا منكر مخالف لجميع الرواة الذين رووا الأمر دونها، فذكروه في أول حديث بدء الوحي، والذين رووها معه مرسلة أو موصولة؛ فذكروها بعده.\nومن ذلك: ما أخرجه ابن جرير أيضًا (٢/ ٣٠٠-٣٠١) قال: حدثنا ابن حميد قال: حدثنا سلمة عن محمد بن إسحاق قال: حدثني وهب بن كيسان مولى آل الزبير قال:\nسمعت عبد الله بن الزبير وهو يقول لعبيد بن عمير بن قتادة الليثي: حدثنا يا عبيد! كيف كان بدء ما ابتدىء به رسول الله - ﷺ - من النبوة حين جاء جبريل ﵇؟\nقلت ... فذكر الحديث، وفيه - بعد الأمر المشار إليه -:\nقال: \"فقرأته. قال: ثم انتهى، ثم انصرف عني، وهببت من نومي، وكأنما كتب في قلبي كتابًا. [قال: ولم يكن من خلق الله أحد أبغض إلي من شاعر أو مجنون، كنت لا أطيق أن أنظر إليهما! قال: قلت: إن الأبعد - يعني: نفسه - لشاعر أو مجنون؟! لا تحدث بها عني قريش أبدًا، لأعمدن إلى حالق من الجبل فلأطرحن نفسي منه، فلأقتلنها فلأستريحن] . قال: فخرجت أريد ذلك، حتى إذا كنت في وسط الجبل؛ سمعت صوتًا من السماء ... \" الحديث.\nولكن هذا الإسناد مما لا يفرح به، لا سيما مع مخالفته لما تقدم من روايات الثقات؛ وفيه علل:\nالأولى: الإرسال؛ فإن عبيد بن عمير ليس صحابيًا، وإنما هو من كبار التابعين، ولد في عهد النبي - ﷺ -.\nالثانية: سلمة - وهو ابن الفضل الأبرش -؛ قال الحافظ:","vol":"10","page":455},{"text":"\"صدوق كثير الخطأ\".\nقلت: ومع ذلك؛ فقد خالفه زياد بن عبد الله البكائي؛ وهو راوي كتاب \"السيرة\" عن ابن إسحاق، ومن طريقه رواه ابن هشام، وقال فيه الحافظ:\n\"صدوق ثبت في المغازي\".\nوقد أخرج ابن هشام هذا الحديث في \"السيرة\" (١/ ٢٥٢-٢٥٣) عنه عن ابن إسحاق به؛ دون الزيادة التي وضعتها بين المعكوفتين []، وفيها قصة الهم المنكرة.\nفمن المحتمل أن يكون الأبرش تفرد بها دون البكائي، فتكون منكرة من جهة أخرى؛ وهي مخالفته للبكائي؛ فإنه دونه في ابن إسحاق؛ كما يشير إلى ذلك قول الحافظ المتقدم فيهما.\nومن المحتمل أن يكون ابن هشام نفسه أسقطها من الكتاب؛ لنكارة معناها، ومنافاتها لعصمة النبي - ﷺ -؛ فقد أشار في مقدمة كتابه إلى أنه قد فعل شيئًا من ذلك، فقال (١/ ٤):\n\".. وتارك ذكر بعض ما ذكره ابن إسحاق في هذا الكتاب؛ مما ليس لرسول الله - ﷺ - فيه ذكر ... وأشياء بعضها يشنع الحديث به ... \".\nوهذا كله يقال على احتمال سلامته من العلة التالية؛ وهي:\nالثالثة: ابن حميد - واسمه محمد الرازي -؛ وهو ضعيف جدًا، كذبه جماعة من الأئمة، منهم أبو زرعة الرازي.\nوجملة القول؛ أن الحديث ضعيف إسنادًا، منكر متنًا، لا يطمئن القلب المؤمن لتصديق هؤلاء الضعفاء فيما نسبوا إلى رسول الله - ﷺ - من الهم بقتل نفسه","vol":"10","page":456},{"text":"بالتردي من الجبل، وهو القائل - فيما صح عنه -:\n\"من تردى من جبل فقتل نفسه؛ فهو في نار جهنم يتردى فيها خالدًا مخلدًا فيها أبدًا\". متفق عليه: \"الترغيب\" (٣/ ٢٠٥) .\nلا سيما وأولئك الضعفاء قد خالفوا الحفاظ الثقات الذين أرسلوه.\nوما أشبه هذا المرسل في النكارة بقصة الغرانيق التي رواها بعض الثقات أيضًا مرسلًا ووصلها بعض الضعفاء، كما بينته في رسالة لي مطبوعة بعنوان: \"نصب المجانيق لنسف قصة الغرانيق\"، فراجعها تجد فيها - كما في هذا الحديث - شاهدًا قويًا على ما ذهب إليه المحدثون: من أن الحديث المرسل من قسم الحديث الضعيف؛ خلافًا للحنفية؛ لا سيما بعض المتأخرين منهم الذين ذهبوا إلى الاحتجاج بمرسل الثقة ولو كان المرسل من القرن الثالث!\nبل غلا أحدهم من المعاصرين فقال: ولو من القرن الرابع (١) ! وإذن؛ فعلى جهود المحدثين وأسانيدهم السلام!\nهذا؛ ولقد كان الباعث على كتابة هذا التخريج والتحقيق: أنني كنت علقت في كتابي \"مختصر صحيح البخاري\" - يسر الله تمام طبعه - (١/ ٥) على هذه الزيادة بكلمة وجيزة؛ خلاصتها أنها ليست على شرط \"الصحيح\"؛ لأنها من بلاغات الزهري. ثم حكيت ذلك في صدد بيان مزايا المختصر المذكور؛ في بعض المجالس العلمية في المدينة النبوية في طريقي إلى الحج أو العمرة سنة (١٣٩٤)، وفي عمرتي في منتصف محرم هذه السنة (١٣٩٥)، وفي مجلس من تلك\n_________\n(١) انظر \" قواعد في علوم الحديث \" للشيخ التهانوي (ص ١٣٨ - ١٦٤، ٤٥٠)، وراجعه؛ فإنك ستجد فيه العجب العجاب من المخالفة لما عليه المحدِّثون!","vol":"10","page":457},{"text":"المجالس ذكرني أحد طلاب الجامعة الإسلامية الأذكياء المجتهدين - ممن أرجو له مستقبلًا زاهرًا في هذا العلم الشريف؛ إذا تابع دراسته الخاصة ولم تشغله عنها الصوارف الدنيوية - أن الحافظ ابن حجر ذكر في \"الفتح\": أن ابن مردويه روى زيادة بلاغ الزهري موصولًا، وذكر له شاهدًا من حديث ابن عباس من رواية ابن سعد؟ فوعدته النظر في ذلك؛ وها أنا قد فعلت، وأرجو أن أكون قد وفقت للصواب بإذن الله تعالى.\nوإن في ذلك لعبرة بالغة لكل باحث محقق؛ فإن من المشهور عند المتأخرين: أن الحديث إذا سكت عنه الحافظ في \"الفتح\" فهو في مرتبة الحسن على الأقل، واغتر بذلك كثيرون، وبعضهم جعله قاعدة نبه عليها في مؤلف له، بل وألحق به ما سكت عنه الحافظ في \"التلخيص\" أيضًا!!\nوكل ذلك توسع غير محمود؛ فإن الواقع يشهد أن ذلك ليس مطردًا في \"الفتح\"؛ بله غيره، فهذا هو المثال بين يديك؛ فقد سكت فيه على هذا الحديث الباطل، وفيه متهمان بالكذب عند أئمة الحديث، متروكان عند الحافظ نفسه! وقد سبق له مثال آخر - وهو الحديث (٣٨٩٨) -، وقد أشرت إليه في التعليق على \"مختصر البخاري\" (١/ ٢٧٧)؛ يسر الله تمام طبعه. آمين.\n<span data-type=\"title\" id=toc-4874>٤٨٥٩ </span>- (لا تهدموا الآطام؛ فإنها زينة المدينة) .\nمنكر\nأخرجه الطحاوي في \"شرح المعاني\" (٢/ ٣١٢ و٤/ ١٩٤)، وابن عدي في \"الكامل\" (ق ٢١٣/ ٢) عن عبد الله بن نافع عن أبيه عن ابن عمر ﵄ أن رسول الله - ﷺ - قال ... فذكره. وقال ابن عدي:\n\"عبد الله بن نافع ممن يكتب حديثه، وإن كان غيره يخالفه فيه\".","vol":"10","page":458},{"text":"قلت: فأشار ابن عدي إلى أنه ضعيف، وهو مما أجمع عليه الأئمة، بل ضعفه بعضهم جدًا؛ فقال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".\nوتابعه على الشطر الأول: عبد الله بن عمر العمري عن نافع به.\nأخرجه البزار (١١٨٩ - كشف)، والطحاوي. وقال الهيثمي في \"مجمع الزوائد\" (٣/ ٣٠١):\n\"رواه البزار عن الحسن بن يحيى، ولم أعرفه، وبقية رجاله رجال (الصحيح) \"! وقال الحافظ في \"زوائد البزار\" - عقب الحديث -:\n\"قلت: إسناده حسن\"!\nكذا قالا! وفيه نظر من وجهين:\nالأول: أن عبد الله بن عمر العمري ضعيف؛ كما جزم به الحافظ في \"التقريب\".\nوساق له الذهبي في ترجمته أحاديث مما أنكر عليه، قال في أحدها:\n\"وهو حديث منكر جدًا\".\nولعل الهيثمي توهم أنه عبيد الله بن عمر العمري المصغر، وهو أخو عبد الله بن عمر العمري المكبر؛ فإنه ثقة من رجال الشيخين، وليس كذلك! ويدل عليه شيئان:\n١- أنه جاء مسمى عند البزار بـ (عبد الله بن عمر) مكبرًا. وعند الطحاوي منسوبًا إلى العمري، وهو المكبر عند الإطلاق.","vol":"10","page":459},{"text":"ومن المحتمل أن يكون وقع في نسخة الهيثمي من \"مسند البزار\": \"عبيد الله ابن عمر\" مصغرًا؛ فإن كان كذلك فهي نسخة غير معتمدة؛ كما قد يشعر بذلك اقتصار الحافظ على تحسينه.\n٢- النظر في الرواة عنه، وهم: وهب بن جرير، وإسحاق بن محمد الفروي: عند الطحاوي، وقد ذكرهما المزي في الرواة عن عبد الله المكبر دون أخيه المصغر، فيتعين أنه المكبر الضعيف.\nالثاني: أن في إسناد البزار: محمد بن سنان؛ هكذا غير منسوب، وهو عندي أبو بكر القزاز البصري، وقد جزم الحافظ أيضًا بضعفه في \"التقريب\"، بل كذبه بضعهم كما حكاه في \"التهذيب\"، فكيف يحسن إسناده، ويقول الهيثمي: إنه من رجال \"الصحيح\"؟!\nوغالب الظن أنهما توهما أنه محمد بن سنان الباهلي المعروف بـ (العوقي)؛ فإنه من رجال البخاري، ولكنه ليس به فيما يترجح عندي؛ فإنه عند البزار من روايته عن الحسن بن يحيى عن محمد بن سنان عن عبد الله بن عمر.\nهكذا وقع إسناده في \"زوائد البزار\" من النسخة المصورة عندي، وهي نسخة سيئة، والغالب أن فيه سقطًا من بعض النساخ؛ فإن محمد بن سنان سواء كان هو القزاز الضعيف، أو الباهلي الثقة؛ ليس في طبقة من يروي عن العمري، ولكني وجدت في ترجمة الأول منهما من \"تهذيب المزي\" أنه روى عن وهب بن جرير، فألقي في النفس أن وهبًا هذا هو الساقط من الإسناد بين محمد بن سنان والعمري، وعليه يكون مدار طريق البزار وإحدى طريقي الطحاوي على وهب بن جرير، وهو يرويه عن العمري الضعيف، فهو علة هذه الطريق.","vol":"10","page":460},{"text":"وجملة القول؛ أن الحديث بتمامه منكر.\nوأما شطره الأول؛ فمن الممكن تحسينه بمجموع الطريقين الضعيفين عن نافع، ولعل هذا هو وجه سكوت الحافظ على الحديث في \"الفتح\" (٤/ ٧١) وتحسينه إياه فيما تقدم؛ وإلا فإني استبعد جدًا أن يحسن إسنادًا تفرد به العمري الذي جزم هو نفسه بتضعيفه كما تقدم، فضلًا عن غيره! والله أعلم.\nعلى أنه يرد على سكوته في \"الفتح\": أنه أورده بتمامه من رواية الطحاوي الأولى المنكرة، فلا وجه للسكوت عليه، بل هو خطأ بين، يترتب عليه رد الأحاديث الصحيحة المحرمة لقطع شجر المدينة وصيد صيدها؛ وهي من حديث سعد بن أبي وقاص، وجابر بن عبد الله: في \"صحيح مسلم\"، وعبد الرحمن بن عوف، وزيد بن ثابت، وأبي هريرة؛ وقد خرجها كلها الطحاوي، ثم تأولها كلها بقوله:\n\"ليس فيها أنه جعله كحرمة صيد مكة ولا كحرمة شجرها، ولكنه أراد بذلك بقاء زينة المدينة؛ ليستطيبوها ويألفوها\"!! ثم ساق الحديث مستدلًا به على ما ذكره من التعليل المنكر، مع ما فيه من المخالفة الصريحة للأحاديث المذكورة، ولمثل قوله - ﷺ -:\n\"إن إبراهيم حرم مكة، ودعا لأهلها، وإني حرمت المدينة كما حرم إبراهيم مكة ... \" الحديث متفق عليه.\nوانتهى إلى أن صيد المدينة وشجرها كصيد سائر البلدان وشجرها غير مكة. وقال:\n\"وهذا قول أبي حنيفة وأبي يوسف ومحمد، رحمة الله عليهم أجمعين\"!!","vol":"10","page":461},{"text":"قلت: وهذا كله بفضل هذا الحديث المنكر المخالف بزعمهم لتلك الأحاديث الصحيحة! ومع ذلك سكت عنه الحافظ عفا الله عنا وعنه!\nثم جاء من بعده الكوثري المشهور بتعصبه لحنفيته، فسعى وراء الطحاوي في الاستدلال بهذا الحديث المنكر على ما ذهب إليه من التأويل وزاد - ضغثًا على إبالة -، فقال في \"النكت الطريفة\" (ص ١٠٩):\n\"وقد أخرج البزار في \"مسنده\" حديث نهيه - ﷺ - عن هدم آطام المدينة، وقوله: \"إنها زينة المدينة\". فيكون المنع من قطع شجرها وأخذ صيدها؛ لمجرد استبقاء زينة المدينة ليستطيبوها ويألفوها\"!\nوقد علمت - من تحقيقنا المتقدم - أنه ليس عند البزار ما عزاه إليه من قوله:\n\"إنها زينة المدينة\"! وهو لم يعز ذلك إليه عبثًا، بل رمى من وراء ذلك إلى غاية خبيثة؛ وهو إضلال القراء عن علة هذه الزيادة التي تفرد بروايتها الطحاوي دون البزار؛ لأنها علة ظاهرة في رواية الطحاوي؛ وكتابه سهل الرجوع إليه مباشرة؛ بخلاف \"مسند البزار\"، فأحال عليه؛ لأنه يعلم أنه عسر الرجوع إليه إلا بواسطة \"مجمع الهيثمي\"، فإذا رجع الباحث إليه، ووجده يقول كما تقدم:\n\"رواه البزار عن الحسن بن يحيى، ولم أعرفه، وبقية رجاله رجال (الصحيح) \".\nتوهم أنه سالم من العمري؛ لأنه ليس من رجال (الصحيح) بل هو ضعيف كما سبق، فيظن أنه ليس بضعيف، وهذا هو ما رمى إليه الكوثري بذلك العزو الخاطىء. والله حسيبه!!","vol":"10","page":462},{"text":"<span data-type=\"title\" id=toc-4876>٤٨٦٠ </span>- (أما إنك لو كنت تصيد بالعقيق؛ لشيعتك إذا ذهبت، وتلقيتك إذا جئت؛ فإني أحب العقيق) .\nضعيف جدًا\nأخرجه الطحاوي (٢/ ٣١٣) من طريق ابن أبي قتيلة المدني ونعيم بن حماد وإبراهيم بن المنذر الحزامي؛ ثلاثتهم قالوا: حدثنا محمد بن طلحة التيمي عن موسى بن محمد بن إبراهيم عن أبيه عن أبي سلمة بن عبد الرحمن عن سلمة بن الأكوع:\nأنه كان يصيد ويأتي النبي - ﷺ - من صيده، فأبطأ عليه، ثم جاءه. فقال له رسول الله - ﷺ -:\n\"ما الذي حبسك؟ \". فقال: يا رسول الله! انتفى عنا الصيد؛ فصرنا نصيد ما بين (نبث وفي نسخة: بيت (١» إلى (قناة)، فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ موسى هذا: هو أبو محمد التيمي المدني؛ اتفقوا على ضعفه، بل ضعفه الدارقطني جدًا؛ فقال:\n\"متروك\".\nوهذا هو الذي اعتمده الذهبي في \"الضعفاء\"؛ فلم يذكر غيره.\nومحمد بن طلحة التيمي؛ فيه ضعف من قبل حفظه. ولذا قال الحافظ:\n\"صدوق يخطىء\".\nوقد تفرد به؛ كما تشعر بذلك الطرق الثلاثة المنتهية إليه.\n_________\n(١) أوردها ياقوت الحموي في \" معجم البلدان \"، والفيروزآبادي في \" القاموس المحيط \" في مادة (ت ي ت) . (الناشر)","vol":"10","page":463},{"text":"ومن هذا يتبين أنه ليس للحديث إلا هذه الطريق الواحدة. فقول الكوثري في \"النكت الطريفة\" (ص ١٠٩):\n\"وأخرج الطحاوي من ثلاث طرق قول النبي - ﷺ - لسلمة بن الأكوع: \"أما إنك لو كنت تصيد بالعقيق ... \"\"!\nأقول: ففيه تضليل خبيث، حيث أوهم القراء أن للحديث ثلاث طرق، وأن الحديث قوي؛ ولو بمجموعها على الأقل!\nوأيضًا؛ فإنه مع ذلك سكت عليه، واحتج به لمذهبه الحنفي القائل بجواز صيد المدينة. والاحتجاج بالحديث دليل على أنه ثابت عند المحتج به؛ كما لا يخفى.\nفتأمل ما يفعل التعصب للمذهب بصاحبه من التأثير السيىء؛ حيث حمله على التضليل المذكور، وعلى الكذب على رسول الله - ﷺ - القائل:\n\"من حدث عني بحديث وهو يرى أنه كذب؛ فهو أحد الكاذبين\". رواه مسلم.\nفإن هذا الحديث يوجب النار لمن نسب الشيء إلى النبي - ﷺ - وهو غير عالم بصحته؛ كما تقدم نقلًا عن ابن حبان في المقدمة (١) (ص ١٢) . فكيف إذا علم بعدم صحته؛ كهذا الكوثري؛ فإن مثله لا يخفى عليه ضعف هذا الحديث؟! والله المستعان.\n<span data-type=\"title\" id=toc-4877>٤٨٦١ </span>- (لو كان هذا في غير هذا؛ لكان خيرًا لك) .\nضعيف (٢)\nأخرجه الطيالسي (١٢٣٥)، وأحمد (٣/ ٤٧١ و٤/ ٣٣٩) عن شعبة\n_________\n(١) أي: مقدمة المجلد الأول من هذه \" السلسلة \"؛ وهو فيها (ص ٥٠ - الطبعة الجديدة)\n(٢) تقدم - بتخريج أوسع وفوائد أكثر - برقم (١١٣١) . (الناشر)","vol":"10","page":464},{"text":"قال: أخبرني أبو إسرائيل الجشمي قال: سمعت جعدة قال:\nسمعت النبي - ﷺ - ورأى رجلًا سمينًا؛ فجعل النبي - ﷺ - يومىء إلى بطنه بيده، ويقول ... فذكره.\nقلت: وأبو إسرائيل هذا؛ لم يرو عنه غير شعبة، ولم يوثقه غير ابن حبان؛ فهو مجهول. وقال الحافظ:\n\"مقبول\". يعني: عند المتابعة؛ وإلا فلين الحديث، كما نص عليه في المقدمة.\nفلا يغرنك قول الهيثمي في \"المجمع\" (٥/ ٣١) - بعد أن عزاه للطبراني وأحمد -:\n\"ورجال الجميع رجال \"الصحيح\"؛ غير أبي إسرائيل الجشمي؛ وهو ثقة\"!\nفإن توثيقه إياه؛ إنما هو اعتماد على توثيق ابن حبان، وهاذ معروف بتساهله في التوثيق، كما شرحناه في غير هذا المكان. ونحو ذلك قول المنذري (٣/ ١٢٣):\n\"رواه ابن أبي الدنيا، والطبراني - بإسناد جيد -، والحاكم، والبيهقي\"!\nقلت: وهو عند الحاكم (٤/ ١٢٢) من هذا الوجه؛ خلافًا لما قد يوهمه كلام المنذري! وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!!\n<span data-type=\"title\" id=toc-4878>٤٨٦٢ </span>- (لأنا بهم أو ببعضهم (يعني: الأعاجم)؛ أوثق مني بكم أو ببعضكم) .\nضعيف\nأخرجه الترمذي (٢/ ٣٢٨)، والطيالسي (٢٤٩٣) من طريق أبي بكر بن عياش: حدثني صالح بن أبي صالح مولى عمرو بن حريث قال: سمعت أبا هريرة يقول:","vol":"10","page":465},{"text":"ذُكِرَتْ الأعاجم عند النبي - ﷺ -، فقال ... فذكره. وقال الترمذي - مشيرًا إلى تضعيفه -:\n\"هذا حديث غريب، لا نعرفه إلا من حديث أبي بكر بن عياش. وصالح ابن أبي صالح هذا يقال له: صالح بن مهران مولى عمرو بن حريث\".\nقلت: وهو ضعيف؛ كما قال الحافظ في \"التقريب\"؛ تابعًا في ذلك لابن معين!\nوالأقرب قول النسائي فيه:\n\"مجهول\"؛ فإنهم لم يذكروا له راويًا غير أبي بكر هذا.\n<span data-type=\"title\" id=toc-4879>٤٨٦٣ </span>- (إني كنت أحدثه (يعني: القمر وهو في المهد) ويحدثني، ويلهيني عن البكاء، وأسمع وجبته (١) يسجد تحت العرش) .\nموضوع\nأخرجه البيهقي في \"الدلائل\" (١/ ٣١٩) عن أحمد بن شيبان الرملي قال: حدثنا أحمد بن إبراهيم الحلبي قال: حدثنا الهيثم بن جميل قال: حدثنا زهير عن محارب بن دثار عن عمرو بن يثربي عن العباس بن عبد المطلب قال:\nقلت: يا رسول الله! دعاني إلى الدخول في دينك أمارة لنبوتك، رأيتك في المهد تناغي القمر وتشير إليه بأصبعك، فحيث أشرت إليه مال! قال ... فذكره. وقال البيهقي:\n\"تفرد به هذا الحلبي بإسناده؛ وهو مجهول\"!\nقلت: بل هو كذاب، وهو الذي افتعل هذا الإسناد الصحيح وركبه على هذا الحديث الباطل؛ فقد قال ابن أبي حاتم في \"الجرح والتعديل\" (١/ ١/ ٤٠):\n_________\n(١) في الأصل الخطي للشيخ - ﵀ -: \" رجئته \"؛ بالراء والهمز. (الناشر)","vol":"10","page":466},{"text":"\"سألت أبي عنه؛ وعرضت عليه حديثه؟ فقال: لا أعرفه، وأحاديثه باطلة موضوعة كلها، ليس لها أصول، يدل حديثه على أنه كذاب\".\nواعتمده الذهبي؛ فقال في \"المغني\":\n\"كذاب\".\n<span data-type=\"title\" id=toc-4880>٤٨٦٤ </span>- (لما أتى جمرة العقبة؛ استبطن الوادي واستقبل القبلة، وجعل يرمي الجمرة على حاجبه الأيمن، ثم رمى بسبع حصيات؛ يكبر مع كل حصاة) .\nمنكر\nأخرجه الترمذي في \"سننه\" (١/ ١٧٠)، وابن ماجه (٣٠٣٠)، وابن أبي شيبة (٤/ ٤١) من طريق المسعودي عن جامع بن شداد أبي صخرة عن عبد الرحمن بن يزيد قال:\nلما أتى عبد الله جمرة العقبة ... فذكره، وزاد:\nثم قال: والله الذي لا إله إلا هو؛ من ههنا رمى الذي أنزلت عليه سورة البقرة. وقال الترمذي:\n\"حديث حسن صحيح\"!\nقلت: كلا؛ فإن المسعودي كان اختلط.\nوقد خالفه إبراهيم النخعي؛ فرواه عن عبد الرحمن بن يزيد به دون قوله: واستقبل القبلة.. وقوله: على حاجبه الأيمن.\nكذلك أخرجه البخاري (٣/ ٤٦٣)، ومسلم (٤/ ٧٨) وغيرهما.","vol":"10","page":467},{"text":"فهما زيادتان منكرتان، لا سيما الأولى منهما؛ فإنها مخالفة لرواية أخرى للشيخين بلفظ:\nفرمى الجمرة بسبع حصيات، وجعل البيت عن يساره، ومنى عن يمينه.\nولذلك جزم الحافظ في \"الفتح\" بأن هذا هو الصحيح، وما في \"الترمذي\" شاذ، وقال:\n\"في إسناده المسعودي؛ وقد اختلط. وبالأول قال الجمهور\".\nقلت: ولعل هذا الحديث هو عمدة من ذهب من المتأخرين إلى استقبال القبلة عند رمي جمرة العقبة، فقد جاء في كتاب \"جامع المناسك الثلاثة الحنبلية\" للشيخ أحمد بن المنقور التميمي (ص ١٢١) قال - بعد أن ذكر كيفية رمي الجمرات الثلاث -:\n\"ويستقبل القبلة في الكل\"!\nواستقبال الأوليين هو الظاهر من الأحاديث؛ بخلاف جمرة العقبة، فالسنة أن يجعل الكعبة عن يساره ومنى عن يمينه، كما تقدم.\nوقد روى ابن أبي شيبة (٤/ ٤١) عن ليث عن عطاء وطاوس ومجاهد وسعيد ابن جبير:\nأنهم كانوا إذا رموا الجمرات استقبلوا البيت.\nوليث - وهو ابن أبي سليم - ضعيف.\n<span data-type=\"title\" id=toc-4881>٤٨٦٥ </span>- (ما بين الركن والمقام ملتزم، من دعا - من ذي حاجة أو كربة أو ذي غم -؛ فرج عنه بإذن الله) .\nضعيف جدًا\nأخرجه ابن عدي (٢٣٧/ ٢) عن عباد بن كثير: حدثني","vol":"10","page":468},{"text":"أيوب عن عكرمة عن ابن عباس مرفوعًا به. وقال:\n\"عباد بن كثير؛ عامة حديثه مما لا يتابع عليه\".\nقلت: يشير إلى أنه ضعيف جدًا.\nوكذلك صنع الهيثمي بقوله في \"المجمع\" (٣/ ٢٤٦):\n\"رواه الطبراني في \"الكبير\"، وفيه عباد بن كثير الثقفي، وهو متروك\".\nقلت: وقد روي الالتزام من فعله - ﷺ - من طرق يقوي بعضها بعضًا، ولذلك أوردته في \"صحيح الجامع الصغير\" (٤٨٨٨)، وخرجته في \"الصحيحة\" (٢١٣٨)، وذكرت له فيه شواهد موقوفة صحيحة عن جمع من الصحابة ﵃.\n<span data-type=\"title\" id=toc-4882>٤٨٦٦ </span>- (همت يهود بالغدر، فأخبرني الله بذلك؛ فقمت) .\nضعيف\nأورده ابن سعد (٢/ ٥٧) بغير إسناد. وكذلك ساقه ابن إسحاق في \"السيرة\" (٣/ ١٩٩-٢٠٠- ابن هشام) نحوه بغير إسناد أيضًا. وكذلك موسى بن عقبة؛ كما رواه عنه البيهقي في \"دلائل النبوة\" (٢/ ٤٤٧) . وكذلك رواه الواقدي في \"المغازي\" (١/ ٣٦٣) فقال: حدثني محمد بن عبد الله وعبد الله بن جعفر ومحمد بن صالح ومحمد بن يحيى بن سهل وابن أبي حبيبة ومعمر بن راشد في رجال ممن لم أسمهم، فكل حدثني ببعض هذا الحديث، وبعض القوم كان أوعى له من بعض، وقد جمعت كل الذي حدثوني قالوا: ... فذكر غزوة بني النضير. وفيها هذا الحديث.\nقلت: فاتفاق هؤلاء الرواة على إرسال الحديث وسوقه بغير إسناد؛ لدليل واضح على أنه لا يعرف إسناده عندهم؛ وإلا لساقوه.","vol":"10","page":469},{"text":"وهذا الحديث من أحاديث كثيرة أوردها الدكتور البوطي في كتابه \"فقه السيرة النبوية\"؛ الذي زعم في مقدمة الجزء الثاني أنه اعتمد فيه أولًا: على صحاح السنة، وثانيًا: على ما صح من أخبار السيرة في كتبها. قال:\n\"وأهم ما اعتمدت عليه من ذلك: \"سيرة ابن هشام\"، و\"طبقات ابن سعد\" ... \"!\nهكذا قال! دون أي خوف أو خجل من أن يكذبه الواقع في كتابه المذكور؛ فقد ملأه بأحاديث كثيرة واهية، وأخرى مما لا إسناد له؛ كهذا الحديث! وصدق رسول الله - ﷺ - إذ يقول:\n\"إذا لم تستح فاصنع ما شئت\".\nوقد كنت تعقبته في كثير من أحاديثه في مقالات متتابعة؛ نشرت في مجلة \"التمدن الإسلامي\"؛ ثم طبعت في كتاب \"دفاع عن الحديث النبوي والسيرة\".\n<span data-type=\"title\" id=toc-4883>٤٨٦٧ </span>- (ألا أخبركم بشر الشهداء؟! الذين يشهدون قبل أن يستشهدوا) .\nلاأصل بهذا اللفظ\nوقد وهم الحافظ ابن كثير وهمًا فاحشًا في آخر تفسير سورة \"البقرة\"؛ فذكر أنه \"في الصحيحين\"!\nوقد يتبادر إلى ذهن القارىء أنه اشتبه عليه بحديث زيد بن خالد أن رسول الله - ﷺ - قال:\n\"ألا أخبركم بخير الشهداء؟ الذي يأتي بشهادته قبل أن يسألها\". أخرجه مالك ومسلم وغيرهما!","vol":"10","page":470},{"text":"فأقول: لا؛ فإن الحافظ ابن كثير نفسه ذكره من حديث زيد قبل هذا؛ ثم ذكر طرفًا من حديث آخر فيه قوله:\n\"ثم يأتي قوم تسبق أيمانهم شهادتهم، وتسبق شهادتهم أيمانهم\". وفي رواية: \"ثم يأتي قوم يشهدون ولا يستشهدون\".\nوهذه الرواية عند الشيخين من حديث عمران بن حصين، وهو مخرج في \"الصحيحة\" (١٨٤٠) .\nوأخرجه الترمذي وغيره نحوه، وهو مخرج فيها (برقم ٦٩٩) .\nوالحديث الذي قبله: هو من حديث ابن مسعود، وهو مخرج فيها أيضًا برقم (٧٠٠) .\nوالذي يغلب على الظن: أن ابن كثير رواه بالمعنى، وأقرب الألفاظ إليه حديث أبي هريرة مرفوعًا بلفظ:\n\"خير أمتي القرن الذي بعثت فيهم، ثم الذين يلونهم - والله أعلم؛ أذكر الثالث أم لا، قال - ثم يخلف قوم يحبون السمانة، يشهدون قبل أن يستشهدوا\".\nأخرجه مسلم (٧/ ١٨٥) .\nوأحسن ما جمع بين هذه الأحاديث وحديث زيد بن خالد: أن المراد به: من عنده شهادة لإنسان بحق لا يعلم بها صاحبها، فيأتي إليه، فيخبره بها، أو يموت صاحبها العالم بها، ويخلف ورثة، ويختلف الورثة، فيأتي الشاهد إليهم، أو إلى من يتحدث عنهم؛ فيعلمهم بذلك؛ أفاده الحافظ في \"الفتح\" (٥/ ١٩٨) . ومن شاء الاطلاع على سائر الأقوال؛ فليرجع إليه.","vol":"10","page":471},{"text":"<span data-type=\"title\" id=toc-4884>٤٨٦٨ </span>- (اللهم! أكثر مال فلان (يعني: المانع ناقته)، واجعل رزق فلان يومًا بيوم. (يعني: الذي بعث بالناقة» .\nضعيف\nأخرجه ابن ماجه (٤١٣٤)، وأحمد (٥/ ٧٧) عن سيار بن سلامة الرياحي عن البراء السليطي عن نقادة الأسدي قال:\nبعثني رسول الله - ﷺ - إلى رجل يستمنحه ناقة، فرده. ثم بعثني إلى رجل آخر، فأرسل إليه بناقة، فلما أبصرها رسول الله - ﷺ - قال:\n\"اللهم! بارك فيها، وفيمن بعث بها\". قال نقادة: فقلت: لرسول الله - ﷺ -: وفيمن جاء بها؟ قال:\n\"وفيمن جاء بها\". ثم أمر بها فحلبت، فدرت، فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة البراء السليطي؛ قال الذهبي:\n\"لا يعرف، تفرد عنه سيار\".\nقلت: وقد ذكره ابن حبان في \"الثقات\" على قاعدته المعروفة في توثيق المجهولين! وهو عمدة المنذري في قوله في \"الترغيب\" (٤/ ١٠٠):\n\"رواه ابن ماجه بإسناد حسن\"!","vol":"10","page":472},{"text":"<span data-type=\"title\" id=toc-4885>٤٨٦٩ </span>- (ما من غني ولا فقير؛ إلا وَّدَ يوم القيامة أنه أوتي من الدنيا قوتًا) .\nضعيف جدًا\nأخرجه ابن ماجه (٤١٤٠)، وأحمد (٣/ ١١٧،١٦٧)، وأبو نعيم في \"الحلية\" (١٠/ ٦٩-٧٠) عن نفيع بن الحارث عن أنس مرفوعًا.","vol":"10","page":472},{"text":"ومن هذا الوجه: رواه أيضًا أحمد بن منيع، وعبد بن حميد في \"مسنديهما\"؛ كما في \"زوائد البوصيري\" (ق ٢٧٩/ ١)، وسكت عنه!\nقلت: ولعل ذلك لوضوح علته؛ فإن نفيعًا هذا - وهو أبو داود الأعمى -؛ قال الحافظ في \"التقريب\":\n\"متروك، وقد كذبه ابن معين\".\nولذلك أورد ابن الجوزي حديثه هذا من رواية ابن حبان - يعني: في \"الضعفاء\" -؛ ثم قال:\n\"متروك\".\nولم يتعقبه السيوطي في \"اللآلىء\" (٢/ ١٦٨) إلا بقوله:\n\"قلت: أخرجه أحمد وابن ماجه من هذا الطريق، وله شاهد عن ابن مسعود\"!\nقلت: ثم ذكر ما أخرجه الخطيب في \"التاريخ\" (٤/ ٨) من طريق أحمد بن إبراهيم القطيعي: حدثنا عباد بن العوام قال: حدثنا سفيان بن حسين عن سيار عن أبي وائل عن عبد الله مرفوعًا بلفظ:\n\"ما من أحد إلا وهو يتمنى يوم القيامة أنه كان يأكل في الدنيا قوتًا\".\nقلت: وسكت السيوطي عنه! ولا يصلح شاهدًا عندي لأمرين:\nالأول: أن القطيعي هذا غير معروف.\nوفي ترجمته: أورد الخطيب الحديث؛ ولم يزد فيها شيئًا!","vol":"10","page":473},{"text":"والآخر: أنه قد خالفه عبد الله بن محمد العبسي؛ فقال: حدثنا عباد بن العوام به فذكره موقوفًا.\nأخرجه أبو نعيم؛ كما قال السيوطي.\nوالعبسي هذا: هو أبو بكر بن أبي شيبة الحافظ الثقة، وقد أوقفه؛ وهو الصحيح. والله أعلم.\nوقد مضى تخريج حديث الترجمة برقم (٢٢٤٠) من هذه \"السلسلة\".\n<span data-type=\"title\" id=toc-4886>٤٨٧٠ </span>- (إن الشيطان - لعنه الله - قال: لن يفلت مني [ابن] آدم من إحدى ثلاث: أخذ المال من غير حله، ووضعه في غير حقه، ومنعه من حقه) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٣٢٣ - زوائده) من طريقين عن عقيل عن الزهري عن أبي سلمة بن عبد الرحمن عن أبيه مرفوعًا. وقال:\n\"لا نعلمه [إلا] من هذا الوجه\". قال الحافظ - عقبه -:\n\"فيه انقطاع، وكلهم ثقات\".\nقلت: وهو كما قال، والانقطاع الذي يشير إليه؛ إنما هو بين أبي سلمة وأبيه؛ فإنه لم يسمع منه.\nوأخرجه الطبراني في \"الكبير\" (١/ ١٧/ ١) عن ليث بن سعد المصري عن الزهري به، ولفظه:\n\"قال الشيطان - لعنه الله -: لن يسلم مني صاحب المال من إحدى ثلاث؛","vol":"10","page":474},{"text":"أغدو عليه بهن، وأروح بهن: أخذه المال من غير حله، وإنفاقه في غير حقه، وأحببه إليه فيمنعه من حقه\".\nقلت: وهو عند البزار من الطريق التي أخرجها الطبراني، لكن عنده - بين الليث والزهري - عقيل، وهو الصواب؛ لمطابقته للطريق الأخرى عنده.\nومن الغريب: أن المنذري في \"الترغيب\" (٤/ ١٠٦) لم يعزه للبزار؛ وتبعه الهيثمي (١٠/ ٢٤٥)؛ فقالا:\n\"رواه الطبراني بإسناد حسن\"!\nوقد عرفت أن فيه انقطاعًا؛ فإنى له الحسن؟!\n<span data-type=\"title\" id=toc-4887>٤٨٧١ </span>- (لا تفتح الدنيا على أحد؛ إلا ألقى الله ﷿ بينهم العداوة والبغضاء إلى يوم القيامة) .\nضعيف\nأخرجه أحمد (١/ ١٦) - والسياق له -، والبزار في \"مسنده\" (١/ ٤٤٠/ ٣١١ - بيروت) من طريق ابن لهيعة: حدثنا أبو الأسود أنه سمع محمد ابن عبد الرحمن بن لبيبة يحدث عن أبي سنان الدؤلي:\nأنه دخل على عمر بن الخطاب ﵁ وعنده نفر من المهاجرين الأولين، فأرسل عمر إلى سفط أتي به من قلعة من العراق، فكان فيه خاتم، فأخذه بعض بنيه، فأدخله في فيه، فانتزعه عمر منه، ثم بكى عمر ﵁. فقال له من عنده: لم تبكي وقد فتح الله لك، وأظهرك على عدوك، وأقر الله عينك؟! فقال عمر ﵁: إني سمعت رسول الله - ﷺ - يقول ... (فذكره) وأنا أشفق من ذلك! وقال البزار:","vol":"10","page":475},{"text":"\"لا يروى إلى بهذا الإسناد\".\nقلت: وهو إسناد ضعيف؛ فيه علتان:\nالأولى: ابن لبيبة؛ قال في \"الميزان\":\n\"قال يحيى: ليس حديثه بشيء. وقال الدارقطني: ضعيف. وقال آخر: ليس بالقوي\".\nوالأخرى: ابن لهيعة؛ سيىء الحفظ.\nوبه أعله الزبيدي في \"شرح الإحياء\" (٨/ ٥٣) . وسكت عنه العراقي (٣/ ١٨٨) !\nقلت: ومن ذلك تعلم خطأ - أو تساهل - المنذري في قوله:\n\"رواه أحمد - بإسناد حسن - والبزار، وأبو يعلى\"!\nعلى أنني لم أره في \"مسند عمر\" من \"مسند أبو يعلى\"؛ لكن النسخة التي عندي سيئة!\nثم علمت بواسطة \"مجمع الزوائد\" (٣/ ١٢٢ و١٠/ ٢٣٦) أن أبا يعلى إنما رواه في \"الكبير\" (١)، وهذا غير معروف اليوم؛ بخلاف الأول، فمنه نسخ مصورة، وقد طبع في دمشق.\nثم إن الهيثمي حسن إسناده في الموضع الثاني؛ تبعًا للمنذري!\nوأعله في الموضع الأول بابن لهيعة؛ فأصاب.\n_________\n(١) وقد أورده الهيثمي في \" المقصد العلي \" (٤/٤٧٤/١٩٧١)؛ رامزًا له بـ: (كـ)؛ إشارة إلى أنه رواه في \" الكبير\"","vol":"10","page":476},{"text":"وعزاه العجلوني في \"كشف الخفاء\" (٢/ ٣٧٦/ ٣١٤٢) للديلمي فقط! وسكت عنه فما أحسن!\nولم أره في \"مسند الفردوس\"، وهو في أصله \"الفردوس\" (٥/ ٢١٤/ ٧٩٩٢) .\n<span data-type=\"title\" id=toc-4888>٤٨٧٢ </span>- (اليوم الرهان، وغدًا السباق، والغاية الجنة، والهالك من دخل النار) .\nموضوع بهذا التمام\nأخرجه الطبراني (٣/ ١٧١/ ١)، وابن سمعون في \"الأمالي\" (ق ١٦٩/ ٢)، وابن عدي (٢٧/ ٢)، وابن عساكر (١٢/ ٩/ ١) عن أصرم ابن حوشب: أخبرنا قرة بن خالد وغيره عن الضحاك عن ابن عباس مرفوعًا. وقال ابن عدي - وقد ساقه في جملة أحاديث لأصرم هذا -:\n\"وهذه الأحاديث بواطيل عن قرة بن خالد، لا يحدث بها عنه غير أصرم هذا\".\nقلت: وهو كذاب خبيث؛ كما قال ابن معين. وقال ابن حبان:\n\"كان يضع الحديث\". ونحوه قول الحاكم، والنقاش:\n\"يروي الموضوعات\".\nلكن روي الحديث من طريق أخرى في حديث لعائشة ببعض اختصار، ولفظه:\n\"من سأل عني أو سره أن ينظر إلي؛ فلينظر إلى أشعث شاحب مشمر، لم يضع لبنة على لبنة، ولا قصبة على قصبة، رفع له علم فشمر إليه، اليوم المضمار، وغدًا السباق، والغاية الجنة أو النار\".","vol":"10","page":477},{"text":"قال الهيثمي في \"مجمع الزوائد\" (١٠/ ٢٥٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه سليمان بن أبي كريمة؛ وهو ضعيف\".\nوهو في \"الأوسط\" (٤/ ١٥٢/ ٣٢٦٥) . وقال:\n\"لم يروه عن هشام إلا سليمان، تفرد به عمرو\".\nيعني: ابن هاشم البيروتي، وهو صدوق يخطىء.\nقلت: ولذلك أشار المنذري (٤/ ١٠٨) إلى تضعيفه. وقال العراقي في \"تخريج الإحياء\" (٤/ ٢٠٣):\n\"وإسناده ضعيف\".\n(تنبيه): زاد الطبراني في حديث الترجمة:\n\"أنا الأول، وأبو بكر المصلي، وعمر الثالث، والناس بعد على السبق؛ الأول فالأول\".\nوروى ابن أبي الدنيا في \"قصر الأمل\" (١/ ٣٠/ ٢) عن عون بن عبد الله أنه كان يقول:\nاليوم المضمار، وغدًا السباق، والسبقة الجنة، والغاية النار.\nوأخرج الثقفي في \"المشيخة النيسابورية\" (١٩٩/ ١) عن أبي مصعب: حدثني علي بن أبي اللهبي عن محمد بن المنكدر أنه سمع جابر بن عبد الله يقول ... فذكره مرفوعًا بلفظ:\n\"أنتم اليوم في المضمار، وغدًا السباق، فالسبق الجنة، والغاية النار، بالعفو تنجون، وبالرحمة تدخلون، وبأعمالكم تقتسمون\".","vol":"10","page":478},{"text":"قلت:وهذا ضعيف جدًا؛ علي هذا؛ قال الذهبي:\n\"له مناكير؛ قاله أحمد. وقال أبو حاتم والنسائي: متروك. وقال ابن معين: ليس بشيء\". زاد في \"اللسان\":\n\"وقال العقيلي: متروك الحديث. ونقل عن البخاري: منكر الحديث ... وقال الحاكم: يروي عن ابن المنكدرأحاديث موضوعة يرويها عنه الثقات\".\nوقد روي الحديث موقوفًا؛ يرويه إسماعيل ابن علية عن عطاء بن السائب عن أبي عبد الرحمن السلمي قال:\nنزلنا من المدائن على فرسخ، فلما جاءت الجمعة؛ حضر [أبي] وحضرت معه، فخطبنا حذيفة، فقال:\nإن الله ﷿ يقول: (اقتربت الساعة وانشق القمر)، ألا وإن الساعة قد اقتربت، ألا وإن القمر قد انشق، ألا وإن الدنيا قد آذنت بفراق، ألا وإن اليوم المضمار، وغدًا السباق.\nفقلت: لأبي: أيستبق الناس غدًا؟ قال: يا بني! إنك لجاهل، إنما يعني: العمل اليوم، والجزاء غدًا! فلما جاءت الجمعة الأخرى؛ حضرنا، فخطبنا حذيفة فقال:\nإن الله ﷿ يقول: (اقتربت الساعة وانشق القمر)، ألا وإن الدنيا قد آذنت بفراق، ألا وإن اليوم المضمار، وغدًا السباق، ألا وإن الغاية النار، والسابق من سبق إلى الجنة.\nأخرجه ابن جرير الطبري في \"التفسير\" (٢٧/ ٥١)، والحاكم (٤/ ٦٠٩) . وقال \"صحيح الإسناد\"! ووافقه الذهبي!","vol":"10","page":479},{"text":"قلت: فيه عنده موسى بن سهل بن كثير؛ وهو آخر من روى عن ابن علية؛ قال الذهبي نفسه في \"الميزان\":\n\"ضعفه الدارقطني. وقال البرقاني: ضعيف جدًا\".\nولذلك جزم الحافظ في \"التقريب\" بأنه:\n\"ضعيف\".\nفلا وجه لتصحيحه من طريقه. لكنه لم يتفرد به؛ فهو متابع من ثقة عند ابن جرير. لكن (إسماعيل ابن علية) روى عن عطاء بعد الاختلاط.\nإلا أنه قد تابعه عنده شعبة، وهو ممن روى عنه قبل الاختلاط.\nوتابعه أيضًا سفيان: عند ابن عساكر في \"التاريخ\" (١٢/ ٢٨٧)، وهو سفيان الثوري؛ سمع منه قبل الاختلاط أيضًا، فصح الإسناد؛ والحمد لله.\nوقد أشار إلى ذلك أبو نعيم بقوله - عقب الحديث في \"الحلية\" (١/ ٢٨١) -:\n\"رواه جماعة عن عطاء مثله\".\n<span data-type=\"title\" id=toc-4889>٤٨٧٣ </span>- (أما إنه أول طعام دخل بطن أبيك منذ ثلاثة أيام) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الجوع\" (٢/ ١)، والطبراني في \"الكبير\" (١/ ٣٧/ ٢)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٢٩٨)، والبيهقي في \"الشعب\" (٧/ ٣١٥/ ١٠٤٣٠) من طريق أبي الوليد الطيالسي قال: حدثنا عمار ابن عمارة أبو هاشم صاحب الزعفراني قال: حدثنا محمد بن عبد الله أن أنس بن مالك حدثه:\nأن فاطمة بنت رسول الله - ﷺ - جاءت بكسرة خبز إلى رسول الله - ﷺ -، فقال:","vol":"10","page":480},{"text":"\"ما هذه الكسرة يا فاطمة؟! \" قالت: قرص خبزته؛ فلم تطب نفسي حتى أتيتك بهذه الكسرة. قال ... فذكره.\nوأخرجه أحمد (٣/ ٢١٣)، والبخاري في \"التاريخ\" (١/ ١/ ١٢٨) في ترجمة محمد بن عبد الله هذا. وقال - في رواية -:\n\"الراسبي\". وسقطت هذه النسبة من \"المسند\".\nوالراسبي هذا؛ ذكره ابن حبان في \"الثقات\" (١/ ٢٠٧ - مخطوط)، وهو عمدة المنذري (٤/ ١٠٩) ثم الهيثمي (١٠/ ٣١٢) في قولهما:\n\"رواه أحمد والطبراني، ورواتهما ثقات\"!\nقلت: والبخاري لم يذكر فيه جرحًا ولا تعديلًا. وكذلك صنع ابن أبي حاتم (٣/ ٢/ ٣٠٨) . وقال الذهبي - بعد أن ساق له هذا الحديث -:\n\"مجهول، مر\".\nقلت: وكأنه يشير إلى قوله المتقدم:\n\"محمد بن عبد الله. عن ابن عمر. وعنه محمد بن مرة، مجهول\"!\nوهذا مشكل؛ فإن من المعلوم من نص الذهبي نفسه؛ أن من يقول فيه:\n\"مجهول\" ولا يسنده إلى قائل؛ فهو قول أبي حاتم فيه، وعلته؛ فصنيع الذهبي يشير إلى أن الترجمتين هما واحدة، وأن أبا حاتم قال في صاحب هذا الحديث:\n\"مجهول\"! وهذا وقع مصرحًا في \"اللسان\"؛ فإنه قال:\n\"مجهول. قاله أبو حاتم\"!","vol":"10","page":481},{"text":"مع أن أبا حاتم قد فرق بين الترجمتين، فلم يذكر في هذا شيئًا؛ كما سبقت الإشارة إليه. وقال قبله:\n\"محمد بن عبد الله. رأى ابن عمر يأكل بفرق. روى عنه محمد بن مرة الكوفي، وهو مجهول لا يدرى من هو؟ \". لكنه قال بعد ترجمة:\n\"محمد بن عبد الله البصري. سمع أنسًا. مجهول\".\nفالظاهر أن هذا هو عمدة الذهبي والحافظ فيما قالا، ومن الظاهر أن البصري هذا هو صاحب هذا الحديث؛ فقد قال البخاري في ترجمته:\n\"يعد في البصريين\". وجملة القول؛ أن الحديث ضعيف؛ لجهالة البصري هذا. والله أعلم.\n(تنبيه): ثم وجدت الحديث في \"أخلاق النبي - ﷺ -\" لأبي الشيخ (ص ٢٨٥) من طريق عبد الصمد بن عبد الوارث عن عمار أبي هاشم به؛ إلا أنه وقع فيه:\n\"محمد بن سيرين\"! وهذا خطأ فاحش؛ أظنه تحرف على الطابع أو الناسخ، والصواب: \"محمد الراسبي\"؛ كما تقدم عن \"تاريخ البخاري\"، وهو عنده من هذه الطريق.\n<span data-type=\"title\" id=toc-4890>٤٨٧٤ </span>- (إن الله ﵎ لم يأمرني بكنز الدنيا، ولا باتباع الشهوات، فمن كنز دنيا يريد به حياة باقية؛ فإن الحياة بيد الله، ألا وإني لا أكنز دينارًا ولا درهمًا، ولا أخبأ رزقًا لغد) .\nضعيف جدًا\nأخرجه ابن أبي الدنيا في \"الجوع\" (١٥/ ٢) عن الزهري عن رجل عن ابن عمر قال:","vol":"10","page":482},{"text":"خرجت مع رسول الله - ﷺ - حتى دخل بعض حيطان الأنصار، فجعل يلتقط من التمر ويأكل، فقال:\n\"يا ابن عمر! ما لك لا تأكل؟! قلت: يا رسول الله! لا أشتهيه. قال\n\"لكني أشتهيه، وهذا صبح رابعة لم أذق طعامًا ولم أجده، ولو شئت لدعوت ربي فأعطاني مثل كسرى وقيصر، فكيف بك يا ابن عمر! إذا بقيت في قوم يخبؤن رزق سنتهم؟! \". قال: فوالله ما برحنا حتى نزلت: (وكأين من دابة لا تحمل رزقها الله يرزقها وإياكم وهو السميع العليم) . فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله موثقون؛ غير الرجل الذي لم يسم.\nولعله - من أجله - أشار المنذري في \"الترغيب\" (٤/ ١٠٩) إلى تضعيفه بتصديره إياه بصيغة التمريض: \"روي\". وقال:\n\"رواه أبو الشيخ ابن حيان في كتاب (الثواب) \".\nثم رأيته في كتابه الآخر: \"أخلاق النبي - ﷺ -\" (ص ٣٠٣-٣٠٤)؛ أخرجه من طريق يزيد بن هارون: أخبرنا الجراح بن منهال عن الزهري عن عطاء عن ابن عمر به. وقال:\n\"الزهري: هو عبد الرحيم بن عطاف\".\nقلت: وهذا التفسير غريب؛ فإنه على رغم أني لم أجد من ترجم عبد الرحيم هذا؛ فقد ذكروا في ترجمة الجراح بن منهال أنه روى عن الزهري، والمراد به عند الإطلاق: محمد بن مسلم الزهري الإمام المشهور.\nومع ذلك؛ فقد نبهني هذا الإسناد على تحريف في كتاب \"الجوع\"؛ فقد وقع","vol":"10","page":483},{"text":"فيه: \"الحجاج بن المنهال الجزري\"! فتبينت أنه خطأ؛ والصواب: \"الجراح بن المنهال\" وهو الجزري، وأما الحجاج بن المنهال فليس جزريًا.\nوإذا ثبت هذا؛ فالجراح الجزري متروك متهم بالكذب، فالإسناد ضعيف جدًا.\nوأفاد الشيخ أبو الفضل الغماري - في تعليقه على \"الأخلاق\" - أن ابن أبي حاتم رواه في \"تفسيره\"؛ فزاد بين الزهري وعطاء رجلًا لم يسمه.\nثم رأيت الحديث قد أخرجه الواحدي في \"أسباب النزول\" (ص ٢٥٨) من طريق أبي محمد بن حيان - وهو أبو الشيخ - من طريق التي في \"أخلاق النبي - ﷺ -\"؛ إلا أنه قال:\nالحجاج بن منهال عن الزهري عن عبد الرحيم بن عطاء عن عطاء ...\nفأدخل التفسير في الإسناد، وسمى الراوي عن (الزهري): (الحجاج) مكان: (الجراح) !\nولعل هذا - الثاني - هو الأرجح؛ لموافقته لما في \"تفسير ابن أبي حاتم\"؛ فإنه قال في \"سورة العنكبوت\" (٦/ ٢٨٩/ ٢): حدثنا محمد بن عبد الرحمن الهروي: [حدثنا يزيد بن هارون] (١): حدثنا الجراح بن منهال الجزري عن الزهري [عن رجل] عن ابن عمر ...\nوالهروي هذا صدوق؛ كما قال ابن أبي حاتم في \"الجرح والتعديل\" (٣/ ٢/ ٣٢٧) .\n_________\n(١) هذه الزيادة والتي بعدها من \" تفسير ابن كثير \" (٣/٤٢٠)؛ لأنهما لم تظهرا في مصوّرة \" ابن أبي حاتم \".","vol":"10","page":484},{"text":"وتابعه عبد بن حميد؛ فقال في \"المنتخب\" (٢/ ٣٩/ ٨١٤): أنبأنا يزيد بن هارون: أنبأنا أبو العطوف الجراح بن منهال الجزري ...\nوإذا ترجح أن الراوي عن الزهري هو: الجراح بن المنهال الجزري؛ فيكون الحديث ضعيف الإسناد جدًا؛ قال الذهبي في \"المغني\":\n\"الجراح بن منهال أبو العطوف عن الزهري؛ تركوه\". وقال ابن كثير - عقب الحديث -:\n\"حديث غريب، وأبو العطوف الجزري ضعيف\".\n<span data-type=\"title\" id=toc-4891>٤٨٧٥ </span>- (شربتان في شربة، وإدامان في قدح؟! لا حاجة لي فيه، أما إني لا أزعم أنه حرام، ولكني أكره أن يسألني الله عن فضول الدنيا يوم القيامة، أتواضع لله، فمن تواضع لله رفعه الله، ومن تكبر وضعه الله، ومن استغنى أغناه الله، ومن أكثر ذكر الله أحبه الله ﷿) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الأوسط\" (٥/ ٤٦٤/ ٤٨٩١)، وابن عساكر في \"مدح التواضع\" (٩٢/ ١-٢) وغيرها عن نعيم بن مورع العنبري: حدثنا هشام بن عروة عن أبيه عن عائشة قالت:\nأتي رسول الله - ﷺ - بقدح فيه لبن وعسل. فقال ... فذكره. وقال ابن عساكر:\n\"حديث غريب، تفرد به نعيم هذا\".\nقلت: وهو ضعيف جدًا؛ قال النسائي:\n\"ليس بثقة\". وقال ابن عدي:","vol":"10","page":485},{"text":"\"يسرق الحديث\". وقال البخاري:\n\"منكر الحديث\". وقال الحاكم. وأبو سعيد النقاش:\n\"روى عن هشام أحاديث موضوعة\". وقال أبو نعيم:\n\"روى عن هشام مناكير\".\nقلت: وأورده ابن الجوزي في \"الموضوعات\" من رواية الدارقطني عنه. وقال:\n\"تفرد به نعيم، وليس بثقة\".\nوتعقبه السيوطي في \"اللآلىء\" (٢/ ١٢٨) بأن الطبراني أخرجه في \"الأوسط\" من هذه الطريق (!) وله شاهد.\nثم ساقه من حديث أنس نحوه مختصرًا؛ دون قوله:\n\"ولكني أكره ... \"؛ وسكت عليه! وقد قال الهيثمي - عقبه (٥/ ٣٤) -:\n\"وفيه محمد بن عبد الكريم (١) بن شعيب؛ ولم أعرفه، وبقية رجاله ثقات\" (٢) .\n<span data-type=\"title\" id=toc-4892>٤٨٧٦ </span>- (بأبي الوحيد الشهيد، بأبي الوحيد الشهيد. يعني: عليًا رضي الله تعالى عنه) .\nموضوع\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١١٢٤-١١٢٥)، وعنه ابن عساكر في \"التاريخ\" (١٢/ ٢٠٧/ ١): حدثنا سويد بن سعيد: أخبرنا محمد بن عبد الرحيم بن شروس الحلبي عن ابن ميناء عن أبيه عن عائشة قالت:\n_________\n(١) هو (محمد بن عبد الكبير بن شعيب)، كما في \" الأوسط \" (٧٤٠٤) . (الناشر)\n(٢) تقدم تخريجه برقم (٢١٨٢) من حديث أنس: من رواية الحاكم وغيره. (الناشر)","vol":"10","page":486},{"text":"رأيت النبي - ﷺ - التزم عليًا وقبله، ويقول ... فذكره.\nقلت: وهذا موضوع؛ المتهم به ميناء - وهو ابن أبي ميناء الزهري -؛ اتفقوا على تضعيف؛ سوى ابن حبان فذكره في \"الثقات\"!\nوكذبه بعضهم، فقال أبو حاتم:\n\"منكر الحديث، روى أحاديث مناكير في الصحابة، لا تعبأ بحديثه، كان يكذب\".\nوابنه: اسمه عمر؛ قال ابن أبي حاتم (٣/ ١/ ١٣٥)؛ عن أبيه:\n\"مجهول\".\nوتبعه الذهبي في \"الميزان\". ثم الحافظ في \"اللسان\"؛ وقال هذا:\n\"ووجدت عنه حديثًا منكرًا\". ثم ساق له حديثًا آخر غير هذا من طريق ابن شروس هذا بإسناده.\nوابن شروس؛ كأنه مجهول؛ فإني لم أجده إلا في هذا الإسناد، وبه ذكره ابن أبي حاتم فقال (٤/ ١/ ٨):\n\"محمد بن عبد الرحيم بن شروس الصنعاني. روى عن عمر بن مينا عن أبيه عن عائشة. روى عنه سويد بن سعيد\".\nولم يذكره الذهبي، ولا العسقلاني! وهو مما ينبغي أن يستدرك عليهما.\nوسويد بن سعيد؛ فيه ضعف؛ لأنه كان يتلقن.\nوخفي على الهيثمي ترجمة بعض هذا الإسناد؛ فقال (٩/ ١٣٨):\n\"رواه أبو يعلى، وفيه من لم أعرفه\"!","vol":"10","page":487},{"text":"<span data-type=\"title\" id=toc-4893>٤٨٧٧ </span>- (ردوه لحالته الأولى؛ فإنه منعتني وطاءته صلاتي الليلة) .\nضعيف\nأخرجه الترمذي في \"الشمائل\" (ص ١٨٨): حدثنا أبو الخطاب زياد ابن يحيى البصري: حدثنا عبد الله بن ميمون (الأصل: مهدي، وهو خطأ): حدثنا جعفر بن محمد عن أبيه قال:\nسئلت عائشة: ما كان فراش رسول الله - ﷺ - في بيتك؟ قالت: من أدم حشوه من ليف. وسئلت حفصة: ما كان فراش رسول الله - ﷺ - في بيتك؟ قالت: مسحًا نثنيه ثنيتين فينام عليه. فلما كان ذات ليلة قلت: لو ثنيته أربع ثنيات لكان أوطأ له، فثنيناه له بأربع ثنيات. فلما أصبح قال:\n\"ما فرشتموا لي الليلة؟! \". قال: قلنا: هو فراشك؛ إلا أننا ثنيناه بأربع ثنيات؛ قلنا: هو أوطأ لك. قال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الله بن ميمون - وهو القداح المكي -، وهو متروك. بل قال الحاكم:\n\"روى عن عبيد الله بن عمر أحاديث موضوعة\".\nثم هو منقطع بين محمد - والد جعفر؛ وهو محمد الباقر بن علي زين العابدين بن الحسين -؛ فإنه لم يدرك عائشة، كما قال البيجوري في \"حاشيته على الشمائل\"، وأتبع ذلك بقوله:\n\"لكن حقق ابن الهمام أن الانقطاع في حديث الثقات لا يضر\"!!\nولم يتنبه أن هذا التحقيق المزعوم مخالف لما عليه علماء الحديث؛ أن الانقطاع - بل الإرسال - علة في الحديث!","vol":"10","page":488},{"text":"كما أنه كان الأولى به أن يعله بالعلة القادحة الظاهرة!\nوقد وجدت للحديث إسنادًا آخر، هو خير من هذا، ولكنه لا يرتفع به إلى أكثر من درجة الضعف!\nوهو ما يرويه عبد الله بن رشيد: أخبرنا أبو عبيدة عن أبان عن إبراهيم الجعفي عن الربيع بن زياد الحارثي قال:\nقدمت على عمر بن الخطاب ﵁ في وفد العراق، فأمر لكل رجل منا بعباء عباء، فأرسلت إليه حفصة فقالت: يا أمير المؤمنين! أتاك ألباب العراق، ووجوه الناس، فأحسن كرامتهم، فقال: ما أزيدهم على العباء يا حفصة! أخبريني بألين فراش فرشت لرسول الله - ﷺ -، وأطيب طعام أكله عندك؟ فقالت:\nكان لنا كساء من هذه الملبدة، أصبناه يوم خيبر، فكنت أفرشه لرسول الله - ﷺ - كل ليلة وينام عليه، وإني ربعته ذات ليلة ... الحديث نحوه.\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٦٧):\nقلت: وعبد الله بن رشيد؛ قال البيهقي:\n\"لا يحتج به\". وذكره ابن حبان في \"الثقات\". وقال:\n\"مستقيم الحديث\".\nوالربيع بن زياد الحارثي؛ قال البخاري:\n\"سمع عمر\".\nوذكره ابن حبان في \"الثقات\"، وروى عنه جمع.\nوإبراهيم الجعفي: هو ابن عبد الأعلى مولى الجعفيين، ثقة من رجال مسلم.","vol":"10","page":489},{"text":"ثم وجدت للحديث طريقًا أخرى عن عائشة مختصرًا؛ ليس فيه حديث الترجمة.\nأخرجه ابن سعد في \"الطبقات\" (١/ ٤٦٥): أخبرنا عمر بن حفص عن أم شبيب عن عائشة ﵂:\nأنها كانت تفرش للنبي - ﷺ - عباءة ثنيتين، فجاء ليلة وقد ربعتها، فنام عليها، فقال:\n\"يا عائشة! ما لفراشي الليلة ليس كما كان؟! \". قلت: يا رسول الله! ربعتها لك! قال:\n\"فأعيديه كما كان\".\nقلت: وأم شبيب هذه؛ لم أجد من ذكرها.\nوعمر بن حفص؛ لعله عمر بن حفص بن عمر بن سعد بن عائذ المدني، أبو حفص المؤذن، وجده المعروف بسعد القرظ؛ فإنه من هذه الطبقة؛ قال ابن معين:\n\"ليس بشيء\".\nوذكره ابن حبان في \"الثقات\"!\nولكن؛ هل سمع منه ابن سعد، أم سقط الواسطة بينهما؟ وهذا الذي أرجحه. والله أعلم.\nثم وجدت لحديث حفصة طريقًا أخرى؛ فقال ابن أبي الدنيا في \"الجوع\" (٣/ ١): حدثني عبد الله بن يونس قال: حدثني أبي قال: حدثني أبو معشر عن محمد بن قيس قال:","vol":"10","page":490},{"text":"دخل ناس على حفصة بنت عمر ... فبعثوا إليه حفصة، فذكرت ذلك له، فقال: أخبريني بألين فراش فرشتيه لرسول الله - ﷺ - قط؟ قالت:\nعباءة ثنيتها له باثنتين، فلما غلظت عليه؛ جعلتها له أربعة. قال: فأخبريني بأجود ثوب لبسه؟ ... إلخ.\nقلت: وهذا إسناد رجاله ثقات؛ لكنه منقطع؛ محمد بن قيس - وهو المدني قاص عمر بن عبد العزيز -؛ لم يذكروا له رواية إلا عن أبي هريرة، وجابر - ويقال: مرسل -، وأبي صرمة الأنصاري.\nوأبومعشر: هو زياد بن كليب الحنظلي الكوفي.\nويونس: هو ابن عبيد بن دينار البصري.\nوكلهم من رجال مسلم.\nوعبد الله بن يونس؛ ترجمه ابن أبي حاتم (٢/ ٢/ ٢٠٥)، ولم يذكر فيه جرحًا ولا تعديلًا، ولكنه قال:\n\"روى عنه أبو زرعة\".\nوهو لا يروي إلا عن ثقة.\nوهذه الطريق أصح طرق الحديث؛ مع انقطاعه، فهو يعل حديث الترجمة؛ لعدم وروده فيها.\n<span data-type=\"title\" id=toc-4894>٤٨٧٨ </span>- (هذه الدنيا مثلت لي، فقلت لها: إليك عني! ثم رجعت فقالت: إنك إن أفلت مني؛ فلن يفلت مني من بعدك) .\nضعيف جدًا\nأخرجه البزار (ص ٣٢٥ - زوائده)، وابن أبي الدنيا في \"ذم","vol":"10","page":491},{"text":"الدنيا\" (ق ٢/ ٢) عن عبد الواحد بن زيد قال: حدثني أسلم الكوفي عن مرة عن زيد بن أرقم ﵁ قال:\nكنا مع أبي بكر الصديق ﵁؛ فدعا بشراب؛ فأتي بماء وعسل، فلما أدناه من فيه؛ بكى وبكى حتى أبكى أصحابه، فسكتوا وما سكت، ثم عاد فبكى؛ حتى ظنوا أنهم لم يقدروا على مسألته. قال: ثم مسح عينيه، فقالوا: يا خليفة رسول الله! ما أبكاك؟! قال:\nكنت مع رسول الله - ﷺ -، فرأيته قد دفع عن نفسه شيئًا، ولم أر معه أحدًا؛ فقلت: يا رسول الله! ما الذي تدفع عن نفسك؟! قال ... فذكره. وقال البزار:\n\"عبد الواحد ضعيف جدًا، وكان يذهب إلى القدر. ومرة مشهور، ولا يعرف هذا الحديث إلا بهذا الإسناد\".\nقلت: وهو - كما قال البزار - ضعيف جدًا، وقد اتفقوا على تضعيفه؛ حتى ابن حبان؛ فأورده في \"الضعفاء\"، وقال:\n\"كان ممن يقلب الأخبار؛ من سوء حفظه وكثرة وهمه، فلما كثر ذلك منه استحق الترك\".\nولكنه نسي هذا؛ فتناقض، فأورده في \"الثقات\" أيضًا، فقال:\n\"روى عنه أهل البصرة، يعتبر حديثه إذا كان دونه ثقة وفوقه ثقة، ويجتنب ما كان من حديثه من رواية سعيد بن عبد الله بن دينار؛ فإن سعيدًا يأتي بما لا أصل له عن الأثبات\".\nقلت: وهذا - مع مناقضته لنفسه - مخالف لاتفاق الأئمة أيضًا، وفيهم إمام الأئمة البخاري؛ فقد قال:","vol":"10","page":492},{"text":"\"تركوه\". ذكره في \"الميزان\". ثم قال:\n\"ومن مناكيره: ما روى ابن أبي الدنيا في تواليفه ... \" ثم ساق له هذا الحديث.\nولذلم كله؛ فلا التفات إلى قول المنذري في \"الترغيب\" (٤/ ١١٧):\n\"ورواته ثقات؛ إلا عبد الواحد بن زيد، وقد قال ابن حبان: \"يعتبر حديثه إذا كان فوقه ثقة ودونه ثقة\"؛ وهو هنا كذلك\"!\nونحوه قول الهيثمي (١٠/ ٢٥٤):\n\"رواه البزار؛ وفيه عبد الواحد بن زيد الزاهد؛ وهو ضعيف عند الجمهور، وذكره ابن حبان في \"الثقات\" وقال: \"يعتبر حديثه إذا كان فوقه ثقة، ودونه ثقة\". وبقية رجاله ثقات\"!\nومن هذا الوجه: أخرجه البيهقي في \"الشعب\" (٧/ ٣٦٥/ ١٠٥٩٦)، وكذا الحاكم في \"المستدرك\" (٤/ ٣٠٩) . وقال:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: عبد الصمد (١)؛ تركه البخاري وغيره\".\n<span data-type=\"title\" id=toc-4895>٤٨٧٩ </span>- (كان يكنيه بأبي المساكين. يعني: جعفر بن أبي طالب) .\nضعيف جدًا\nأخرجه الترمذي (٢/ ٣٠٥) من طريق إسماعيل بن إبراهيم أبي يحيى التيمي: حدثنا إبراهيم أبو إسحاق المخزومي عن سعيد المقبري عن أبي هريرة قال:\n_________\n(١) كذا وقع في \" تلخيص الذهبي \": عبد الواحد \". (الناشر)","vol":"10","page":493},{"text":"إن كنت لأسأل الرجل من أصحاب النبي - ﷺ - عن الآيات من القرآن؛ أنا أعلم بها منه، ما أسأله إلا ليطعمني شيئًا، فكنت إذا سألت جعفر بن أبي طالب؛ لم يجبني حتى يذهب بي إلى منزله، فيقول لامرأته: يا أسماء! أطعمينا شيئًا، فإذا أطعمتنا أجابني، وكان جعفر يحب المساكين، ويجلس إليهم، ويحدثهم ويحدثونه، فكان رسول الله - ﷺ - يكنيه بأبي المساكين.\nوقال - مضعفًا -:\n\"حديث غريب. وأبو إسحاق المخزومي: هو إبراهيم بن الفضل المدني؛ وقد تكلم فيه بعض أهل الحديث من قبل حفظه، وله غرائب\"!\nقلت: لقد سهل الترمذي فيه القول، فالرجل ممن اتفق أئمة الحديث على تضعيفه. بل قال فيه الدارقطني:\n\"متروك\". وهذا معنى قول البخاري فيه:\n\"منكر الحديث\".\nوكذا قال أبو حاتم.\nوإسماعيل بن إبراهيم أبو يحيى التيمي ضعيف أيضًا.\nوقد خالف أبا إسحاق: ابن أبي ذئب عن سعيد المقبري به مختصرًا؛ دون قوله: فكنت إذا سألت جعفر بن أبي طالب ... إلخ. لكنه زاد فقال:\nوكان أخير الناس للمساكين جعفر بن أبي طالب، كان ينقلب بنا فيطعمنا ما كان في بيته، حتى إن كان ليخرج إلينا العكة التي فيها شيء، فيشقها فنلعق ما فيها.","vol":"10","page":494},{"text":"أخرجه البخاري (٧/ ٦١-٦٢)، وابن سعد (٤/ ٤١) - الزيادة فقط -.\nوروى الترمذي، وابن سعد، والحاكم (٣/ ٢٠٩)، وأحمد (٢/ ٤١٣-٤١٤) من طريق عكرمة عن أبي هريرة قال:\nما احتذى النعال، ولا انتعل، ولا ركب المطايا، ولا لبس الكور من رجل - بعد رسول الله - ﷺ - - أفضل من جعفر بن أبي طالب. يعني: في الجود والكرم.\nوقال الترمذي:\n\"حسن صحيح غريب\". وقال الحاكم:\n\"صحيح على شرط البخاري\". ووافقه الذهبي.\nقلت: وإنما لم يصححاه على شرط مسلم أيضًا - مع أن رجاله كلهم من رجال الشيخين -؛ لأن عكرمة - وهو مولى ابن عباس - إنما أخرج عنه مقرونًا. وقال الحافظ عقب الحديث:\n\"إسناده صحيح\".\n<span data-type=\"title\" id=toc-4896>٤٨٨٠ </span>- (إني قد قرنت فاقرنوا. يعني: في التمر) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١/ ٣٣٩-٣٤٠) - واللفظ له -، والبزار (ص ١٦١) عن جرير بن عبد الحميد عن عطاء عن الشعبي عن أبي هريرة قال:\nكنت في الصفة؛ فبعث إلينا النبي - ﷺ - عجوة، فكنا نقرن الثنتين من الجوع، فيقول لأصحابه ... فذكره. ولفظ البزار:","vol":"10","page":495},{"text":"فنهى النبي - ﷺ - أن يقرن إلا بإذن صاحبه. وقال:\n\"لا نعلم رواه عن عطاء عن الشعبي إلا جرير. ورواه عمران بن عيينة عن عطاء عن ابن عجلان عن أبي هريرة\".\nقلت: وعطاء: هو ابن السائب؛ وكان اختلط، وروى عنه جرير في الاختلاط. وقال الهيثمي (٥/ ٤٢):\n\"رواه البزار، وفيه عطاء بن السائب؛ وقد اختلط، وبقية رجاله رجال (الصحيح) \".\n<span data-type=\"title\" id=toc-4897>٤٨٨١ </span>- (هذا علي قد أقبل في السحاب) .\nموضوع\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٢٤) عن مسعدة ابن اليسع عن جعفر بن محمد عن أبيه عن جده قال:\nكسا رسول الله عليًا عمامة - يقال لها: السحاب -؛ فأقبل علي ﵁ وهي عليه، فقال - ﷺ - ... فذكره. فحرفها هؤلاء فقالوا: علي في السحاب!\nقلت: وآفته مسعدة هذا؛ قال البخاري في \"التاريخ\" (٤/ ٢/ ٢٦):\n\"قال أحمد: ليس بشيء، خرقنا حديثه، وتركنا حديثه منذ دهر\". وقال الذهبي:\n\"هالك. كذبه أبو داود\".\nثم ساق له حديثين مما أنكر عليه؛ هذا أحدهما، لكنه ذكر فيه أن قوله في آخره: فحرفها هؤلاء ...؛ هو من قول جعفر عن أبيه.\nوقد أورد الحديث الشيخ أبو الحسين الملطي الشافعي في كتابه: \"التنبيه والرد","vol":"10","page":496},{"text":"على أهل الأهواء والبدع\" في \"باب ذكر الرافضة وأصنافهم واعتقادهم\" (ص ١٩-٢٠)؛ فقال عقبه:\n\"فتأولوه - هؤلاء - على غير تأويله\".\nأحاديث في فضل علي ﵁: من كتاب: \"المراجعات\" (١) .\n<span data-type=\"title\" id=toc-4898>٤٨٨٢ </span>- (أوصي من آمن بي وصدقني بولاية علي، فمن تولاه تولاني، ومن تولاني فقد تولى الله) .\nضعيف جدًا\nأخرجه ابن عساكر في \"التاريخ\" (١٢/ ١٢٠/ ١) من طريق الطبراني: أخبرنا محمد بن عثمان بن أبي شيبة: أخبرنا أحمد بن طارق الوابشي: أخبرنا عمرو بن ثابت عن محمد بن أبي عبيدة بن محمد بن عمار بن ياسر عن أبيه أبي عبيدة عن محمد بن عمار بن ياسر عن أبيه مرفوعًا.\nثم روى من طريق أخرى عن عبد الوهاب بن الضحاك: أخبرنا ابن عياش عن محمد بن عبيد الله بن أبي رافع عن أبي عبيدة به.\nومن طريق ابن لهيعة: حدثني محمد بن عبيد الله به.\nثم أخرجه من طريقين آخرين عن ابن أبي رافع به. ولفظ الترجمة لهذه الطرق. وأما لفظ الطبراني؛ فهو:\n\"من آمن بي وصدقني؛ فليتول علي بن أبي طالب؛ فإن ولايته ولايتي، وولايتي ولاية الله\".\n_________\n(١) كتب الشيخ - ﵀ - على هامش أصله: \" راجع لها \" منهاج السنة \"، و\" المنتقى \" منه \". (الناشر)","vol":"10","page":497},{"text":"وبهذا اللفظ: أورده السيوطي في \"الجامع الكبير\" (٢/ ٢٠٧/ ٢) من رواية الطبراني. وكذلك نقله صاحب \"الكنز\" (٦/ ١٥٥/ ٢٥٧٦)؛ إلا أنه زاد في أوله:\n\"اللهم ... \"! وهي سهو منه.\nولم يذكر الهيثمي في \"المجمع\" (٩/ ١٠٨-١٠٩) هذا الحديث إلا باللفظ الأول؛ لفظ الترجمة، ولكنه أشار إلى اللفظ الآخر بقوله:\n\"رواه الطبراني بإسنادين، أحسب فيهما جماعة ضعفاء؛ وقد وثقوا\"!\nوأقول: مدار الإسنادين على محمد بن عمار بن ياسر، وهو مجهول؛ أورده ابن أبي حاتم (٤/ ١/ ٤٣) من رواية ابنه أبي عبيدة عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما ابن حبان؛ فذكره في \"الثقات\"؛ على قاعدته في توثيق المجهولين. ولذلك لم يعتد بتوثيقه الحافظ؛ فقال في \"التقريب\":\n\"مقبول\"؛ أي: عند المتابعة؛ وإلا فلين الحديث، كما نص عليه في المقدمة.\nوحفيده محمد بن أبي عبيدة؛ لم أجد له ترجمة.\nوعمرو بن ثابت رافضي خبيث؛ كما قال أبو داود، وهو متروك الحديث؛ كما قال النسائي. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".\nوضعفه الجمهور.\nوأحمد بن طارق الوابشي؛ لم أعرفه.","vol":"10","page":498},{"text":"ومحمد بن أبي شيبة؛ فيه ضعف.\nفهذا الإسناد ضعيف جدًا.\nومدار الإسناد الآخر على محمد بن عبيد الله بن أبي رافع، وهو ضعيف جدًا، وهو من شيعة الكوفة؛ فهو آفته، وهو صاحب حديث:\n\"إذا طنت أذن أحدكم ... \" الموضوع؛ الذي حسنه تلميذ الكوثري؛ لجهله بهذا العلم وتراجم الرجال، كما تقدم بيانه برقم (٢٦٣١) .\nوعبد الوهاب بن الضحاك؛ قال أبو حاتم:\n\"كذاب\".\nلكن لم يتفرد به؛ كما يتبين من التخريج السابق، فآفة الإسنادين عمرو بن ثابت وابن أبي رافع؛ لأن مدارهما عليهما مع شدة ضعفهما وتشيعهما.\nومع ذلك؛ استروح إلى حديثهما هذا: ابن مذهبهما الشيخ عبد الحسين، المتعصب جدًا لتشيعه في كتابه الدال عليه \"المراجعات\" (ص ٢٧)، فساقه فيه مساق المسلمات، بل نص في المقدمة (ص ٥) بما يوهم أنه لا يورد فيه إلا ما صح؛ فقال:\n\"وعنيت بالسنن الصحيحة\"!!\nثم روى ابن عساكر من طريق أحمد بن محمد بن سعيد بن عبد الرحمن: أخبرنا يعقوب بن يوسف بن زياد الضبي: أخبرنا أحمد بن حماد الهمذاني: أخبرنا مختار التمار عن أبي حيان التيمي عن أبيه عن علي بن أبي طالب مرفوعًا بلفظ:\n\"من تولى عليًا؛ فقد تولاني، ومن تولاني؛ فقد تولى الله ﷿\".","vol":"10","page":499},{"text":"قلت: وهذا إسناد ضعيف جدًا مسلسل بالعلل، وشرها المختار هذا - وهو ابن نافع التيمي التمار الكوفي -؛ قال البخاري:\n\"منكر الحديث\".\nوكذا قال النسائي وأبو حاتم. وقال ابن حبان:\n\"كان يأتي بالمناكير عن المشاهير؛ حتى يسبق إلى القلب أنه المتعمد لذلك\".\nوأحمد بن حماد الهمذاني؛ قال الذهبي:\n\"ضعفه الدارقطني. لا أعرف ذا\". وكذا قال في \"اللسان\".\nويعقوب بن يوسف؛ الظاهر أنه الذي ضعفه الدارقطني؛ انظره في \"اللسان\".\n<span data-type=\"title\" id=toc-4899>٤٨٨٣ </span>- (علي أقضى أمتي بكتاب الله، فمن أحبني فليحبه؛ فإن العبد لا ينال ولايتي إلا بحب علي ﵇) .\nمنكر بهذا التمام\nأخرجه ابن عساكر (١٢/ ١٢٠/ ٢) عن العباس - يعني: ابن علي بن العباس -: أنبأنا الفضل المعروف بـ (النسائي): أخبرنا محمد بن علي بن خلف العطار: أخبرنا أبو حذيفة، عن عبد الرحمن بن قبيصة عن أبيه عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد مظلم؛ لم أعرف منه غير أبي حذيفة - واسمه موسى بن مسعود النهدي البصري -؛ قال الحافظ:\n\"صدوق سيىء الحفظ، وكان يصحف ... وحديثه عند البخاري في المتابعات\".\nومحمد بن علي بن خلف العطار؛ وثقه الخطيب في \"التاريخ\" (٣/ ٥٧) تبعًا لمحمد بن منصور! وخفي عليهما - كما قال الحافظ في \"اللسان\" - تجريح ابن عدي إياه، والسبب أنه لم يفرد له ترجمة، وإنما جرحه في ترجمة حسين الأشقر، فقد","vol":"10","page":500},{"text":"ساق له حديثًا آخر من رواية العطار هذا عنه بإسناده؛ فيه:\nأن عمارًا قال لأبي موسى: سمعت رسول الله - ﷺ - لعنك ليلة الجمل! فقال ابن عدي:\n\"عند محمد بن علي هذا من هذا الضرب عجائب، وهو منكر الحديث، والبلاء فيه عندي منه لا من حسين\".\nقلت: فلعله هو البلاء في هذا الحديث أيضًا؛ إن سلم ممن فوقه ودونه.\nوإنما أوردته من أجل الطرف الثاني منه؛ وإلا فطرفه الأول له شاهد من حديث ابن عمر من طريقين عنه؛ خرجتهما في \"الصحيحة\" (١٢٢٤) .\nوشاهد آخر من حديث عمر موقوفًا عليه: أخرجه أبو نعيم في \"الحلية\" (١/ ٦٥) .\nوثالث عن ابن مسعود موقوفًا: أخرجه الحاكم (٣/ ١٣٥) . وقال:\n\"صحيح على شرط لشيخين\". ووافقه الذهبي.\nوأخرجهما ابن عساكر (١٢/ ١٦٦/ ٢) .\nوأخرج له شاهدًا رابعًا عن ابن عباس موقوفًا.\n<span data-type=\"title\" id=toc-4900>٤٨٨٤ </span>- (يا عبد الله! أتاني ملك فقال: يا محمد! (واسأل من أرسلنا قبلك من رسلنا) على ما بعثوا؟ قال: قلت: على ما بعثوا؟ قال: على ولايتك وولاية علي بن أبي طالب) .\nموضوع\nأخرجه ابن عساكر (١٢/ ١٢٠/ ٢) من طريق الحاكم - ولم أره في \"مستدركه\" - بسنده عن علي بن جابر: أخبرنا محمد بن خالد بن عبد الله: أخبرنا محمد بن فضيل: أخبرنا محمد بن سوقة عن إبراهيم عن الأسود عن عبد الله مرفوعًا. وقال الحاكم:","vol":"10","page":501},{"text":"\"تفرد به علي بن جابر عن محمد بن خالد\".\nقلت: والأول؛ لم أعرفه.\nوأما الآخر؛ فهو الواسطي الطحان، وهو ضعيف اتفاقًا؛ بل قال ابن معين:\n\"رجل سوء، كذاب\".\nوسئل عنه أبو حاتم؟ فقال:\n\"هو على يدي عدل\". قال الحافظ:\n\"معناه: قرب من الهلاك. وهذا مثل للعرب، كان لبعض الملوك شرطي اسمه (عدل)، فإذا دفع إليه من جنى جناية؛ جزموا بهلاكه غالبًا. ذكره ابن قتيبة وغيره\".\nثم رأيت الحديث عند الحاكم في \"معرفة علوم الحديث\" (ص ٩٦) بإسناده المتقدم.\n<span data-type=\"title\" id=toc-4901>٤٨٨٥ </span>- (مرحبًا بسيد المسلمين، وإمام المتقين) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٦٦)، وعنه ابن عساكر في \"التاريخ\" (١٢/ ١٥٧/ ١): حدثنا عمر بن أحمد بن عمر القاضي القصباني: حدثنا علي بن العباس البجلي: حدثنا أحمد بن يحيى: حدثنا الحسن بن الحسين: حدثنا إبراهيم بن يوسف بن أبي إسحاق عن أبيه عن الشعبي قال: قال علي: قال لي رسول الله - ﷺ - ... فذكره. وزاد:\nفقيل لعلي: فأي شيء كان من شكرك؟ قال: حمدت الله تعالى على ما آتاني، وسألته الشكر على ما أولاني، وأن يزيدني مما أعطاني.\nقلت: وهذا إسناد مظلم ضعيف جدًا؛ آفته الحسن بن الحسين - وهو العرني","vol":"10","page":502},{"text":"الكوفي الشيعي - متهم؛ قال أبو حاتم:\n\"لم يكن بصدوق عندهم، وكان من رؤساء الشيعة\". وقال ابن عدي:\n\"لا يشبه حديثه حديث الثقات\". وقال ابن حبان:\n\"يأتي عن الأثبات بالملزقات، ويروي المقلوبات\".\nومن فوقه ثقات رجال الشيخين.\nلكن من دونه؛ لم أجد ترجمتهم الآن.\nومما يؤكد وضع هذا الحديث: المبالغة التي فيه؛ فإن سيد المسلمين وإمام المتقين؛ إنما يصح أن يوصف به رسول الله - ﷺ - وحده فقط. ولذلك حكم على الحديث - وأمثاله مما في معناه - العلماء المحققون بالوضع، كما تقدم في الحديث (٣٥٣)؛ فراجعه.\n<span data-type=\"title\" id=toc-4902>٤٨٨٦ </span>- (يا أنس! أول من يدخل عليك من هذا الباب: أمير المؤمنين، وسيد المسلمين، وقائد الغر المحجلين، وخاتم الوصيين. قال أنس: قلت: اللهم! اجعله رجلًا من الأنصار - وكتمته -؛ إذ جاء علي، فقال: من هذا يا أنس؟ فقلت: علي. فقام مستبشرًا فاعتنقه، ثم جعل يمسح عن وجهه بوجهه، ويمسح عرق علي بوجهه. قال علي: يا رسول الله! لقد رأيتك صنعت شيئًا ما صنعت بي من قبل؟! قال: وما يمنعني، وأنت تؤدي عني، وتسمعهم صوتي، وتبين لهم ما اختلفوا فيه بعدي؟!) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٦٣-٦٤)، وعنه ابن عساكر (١٢/ ١٦١/ ٢) من طريق محمد بن عثمان بن أبي شيبة: حدثنا إبراهيم بن محمد","vol":"10","page":503},{"text":"ابن ميمون: حدثنا علي بن عابس عن الحارث بن حصيرة عن القاسم بن جندب عن أنس قال ... فذكره مرفوعًا.\nقلت: وهذا إسناد مظلم جدًا؛ ليس فيهم ثقة محتج به.\nأولًا: القاسم بن جندب؛ لم أجد له ترجمة.\nثانيًا: الحارث بن حصية شيعي محترق، اختلفوا في توثيقه؛ قال أبو حاتم:\n\"هو من الشيعة العتق؛ لولا أن الثوري روى عنه لترك حديثه\". وقال الحافظ في \"التقريب\":\n\"صدوث يخطىء، ورمي بالرفض\".\nثالثًا: علي بن عابس - وهو الكوفي الأزرق - متفق على تضعيفه. وقال ابن حبان:\n\"فحش خطؤه فاستحق الترك\".\nرابعًا: إبراهيم بن محمد بن ميمون؛ قال الذهبي:\n\"من أجلاد الشيعة، روى عن علي بن عابس خبرًا عجيبًا. روى عنه أبو شيبة بن أبي بكر وغيره\".\nويعني بالخبر العجيب هذا الحديث؛ فقد قال بعد سبع تراجم:\n\"إبراهيم بن محمد بن ميمون؛ لا أعرفه، روى حديثًا موضوعًا؛ فاسمعه ... \" ثم ذكره من طريق محمد بن عثمان بن أبي شيبة عنه.\nوأقره الحافظ على حكمه على الحديث بالوضع؛ غير أنه زاد عليه فقال:\n\"وذكره الأسدي في \"الضعفاء\"، وقال: إنه منكر الحديث. وذكره ابن حبان في \"الثقات\". وقال شيخنا أبو الفضل: ليس ثقة\".","vol":"10","page":504},{"text":"خامسًا: محمد بن عثمان بن أبي شيبة مختلف في توثيقه، لكن أشار الحافظ في ترجمة إبراهيم بن محمد أنه قد رواه عنه غيره، فإن ثبت ذلك؛ فالعهدة فيه على من فوقه. ولعل الحافظ أخذ ذلك من قول الذهبي المتقدم:\n\"روى عنه أبو شيبة بن أبي بكر وغيره\"!!\nوأبو شيبة هذا لم أعرفه، ولعله أراد أن يقول: أبو جعفر بن أبي شيبة، فسبقه القلم فكتب: أبو شيبة بن أبي بكر.\nوأبو جعفر: هو محمد بن عثمان بن أبي شيبة الراوي لهذا الحديث. والله أعلم.\nثم رأيت الحديث قد أورده ابن الجوزي في \"الموضوعات\"، وأعله بابن عابس فقط! فقال:\n\"ليس بشيء، وتابعه جابر الجعفي عن أبي الطفيل عن أنس نحوه. وجابر كذبوه\"!\nوأقره السيوطي في \"اللآلىء المصنوعة\" (١/ ١٨٦)، ونقل كلام الذهبي والعسقلاني السابقين وأقرهما!\nوتبعه على ذلك ابن عراق في كتابه \"تنزيه الشريعة\" (١/ ٣٥٧) .\n<span data-type=\"title\" id=toc-4903>٤٨٨٧ </span>- (إن الله تعالى عهد إلي عهدًا في علي. فقلت: يا رب! بينه لي؟! فقال: اسمع. فقلت: سمعت. فقال: إن عليًا راية الهدى، وإمام أوليائي، ونور من أطاعني، وهو الكلمة التي ألزمتها المتقين. من أحبه أحبني، ومن أبغضه أبغضني) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٦٦-٦٧) عن عباد بن سعيد","vol":"10","page":505},{"text":"ابن عباد الجعفي: حدثنا محمد بن عثمان بن أبي البهلول: حدثني صالح بن أبي الأسود عن أبي المطهر الرازي عن الأعشى الثقفي عن سلام الجعفي عن أبي بزرة مرفوعًا. وزاد:\n\"فبشره بذلك. فجاء علي، فبشرته، فقال: يا رسول الله! أنبأنا عبد الله وفي قبضته، فإن يعذبني فبذنبي، وإن يتم الذي بشرتني به فالله أولى بي. قال: قلت: اللهم! أجل قلبه، واجعل ربيعه الإيمان. فقال الله: قد فعلت به ذلك. ثم إنه رفع إلى أنه سيخصه من البلاء بشيء لم يخص به أحدًا من أصحابي. فقلت: يا رب! أخي وصاحبي؟! فقال: إن هذا شيء قد سبق؛ إنه مبتلى ومبتلى به\".\nقلت: وهذا إسناد مظلم جدًا، ومتن موضوع؛ لوائح الوضع عليه ظاهرة كسوابقه، ورجاله كلهم مجهولون لا يعرفون؛ لا ذكر لهم في كتب الجرح والتعديل؛ سوى اثنين منهم:\nالأول: صالح بن أبي الأسود؛ لم يتكلم فيه من المتقدمين سوى ابن عدي، فقال في \"الكامل\" (٢٠٠/ ١):\n\"أحاديثه ليست بالمستقيمة، فيها بعض النكرة، وليس هو بذاك المعروف\".\nوقال الذهبي - وتبعه العسقلاني -:\n\"واه\".\nوالآخر: عباد بن سعيد الجعفي؛ ساق له الذهبي هذا الحديث؛ وقال:\n\"باطل، والسند ظلمات\".\nوكذا قال العسقلاني.\nوأخرجه ابن عساكر (١٢/ ١٢٨/ ٢) من طريق محمد بن عبيد الله بن أبي","vol":"10","page":506},{"text":"رافع عن عون بن عبيد الله عن أبي جعفر وعن عمرو بن علي قالا: قال رسول الله - ﷺ - ... فذكره؛ دون قوله: \"فجاء علي ... \".\nأخرجه ابن عساكر. وقال:\n\"هذا مرسل\".\nقلت: وإسناده - مع ذلك - واه جدًا؛ فإن ابن أبي رافع متروك، كما تقدم قريبًا تحت الحديث (٤٨٨٢) .\nوالحديث؛ قال ابن الجوزي:\n\"حديث لا يصح، وأكثر رواته مجاهيل\".\nنقله السيوطي كما يأتي في الحديث بعده.\n<span data-type=\"title\" id=toc-4904>٤٨٨٨ </span>- (يا أبا برزة! إن رب العالمين عهد إلي عهدًا في علي بن أبي طالب؛ فقال: إنه راية الهدى، ومنار الإيمان، وإمام أوليائي، ونور جميع من أطاعني.\nيا أبا برزة! علي بن أبي طالب أميني غدًا يوم القيامة، وصاحب رايتي في القيامة، علي مفاتيح خزائن رحمة ربي) .\nموضوع\nأخرجه ابن عدي في \"الكامل\" (٤١٤/ ٢)، وأبو نعيم (١/ ٦٦) عن أبي عمرو لاهز بن عبد الله: حدثنا معتمر بن سليمان عن أبيه عن هشام بن عروة عن أبيه قال: حدثنا أنس بن مالك قال:\nبعثني النبي - ﷺ - إلى أبي برزة الأسلمي، فقال له وأنا أسمع ... فذكره. وقال ابن عدي:","vol":"10","page":507},{"text":"\"باطل بهذا الإسناد، وهو منكر الإسناد، منكر المتن؛ لأن سليمان التيمي عن هشام بن عروة عن أبيه عن أنس؛ لا أعرف بهذا الإسناد غير هذا. ولا هز بن عبد الله مجهول لا يعرف، يروي عن الثقات المناكير، والبلاء منه، ولا أعرف للاهز غير هذا الحديث\". وقال الذهبي - بعد أن نقل عن ابن عدي إبطاله للحديث -:\n\"قلت: إي والله! من أبرد الموضوعات، وعلي؛ فلعن الله من لا يحبه\".\nوالحدث؛ أورده ابن الجوزي في \"الموضوعات\"، وأعله بخلاصة كلام ابن عدي المتقدم.\nوأقره السيوطي في \"اللآلىء\" (١/ ١٨٨)، ونقل كلام الذهبي السابق في جزمه بأنه من أبرد الموضوعات.\nثم ساق له طريقًا أخرى؛ وهي التي بالحديث الذي قبله؛ وقال:\n\"أورده ابن الجوزي في \"الواهيات\"، وقال: هذا حديث لا يصح، وأكثر رواته مجاهيل\".\nوأقره هو، وابن عراق (١/ ٣٥٩)؛ بل أيداه بأن نقلا قول الذهبي المتقدم هناك في إبطاله.\n<span data-type=\"title\" id=toc-4905>٤٨٨٩ </span>- (ليلة أسري بي؛ انتهيت إلى ربي ﷿؛ فأوحى إلي في علي بثلاث: أنه سيد المسلمين، وولي المتقين، وقائد الغر المحجلين) .\nموضوع\nأخرجه السلفي في \"الطيوريات\" (١٨٩/ ١)، وابن عساكر (١٢/ ١٣٧/ ٢) عن جعفر بن زياد: أخبرنا هلال الصيرفي: أخبرنا أبو كثير الأنصاري: حدثني عبد الله بن أسعد بن زرارة مرفوعًا.","vol":"10","page":508},{"text":"قلت: وهذا إسناد مظلم؛ جعفر بن زياد شيعي، ولكنهم وثقوه.\nلكن قال ابن حبان في \"الضعفاء\":\n\"كثير الرواية عن الضعفاء، وإذا روى عن الثقات؛ تفرد عنهم بأشياء، في القلب منها شيء\". وقال الدارقطني:\n\"يعتبر به\".\nوهلال: هو ابن أيوب الصيرفي، ترجمه ابن أبي حاتم (٤/ ٢/ ٧٥) برواية جعفر هذا فقط، ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك ترجم لأبي كثير الأنصاري، من رواية إسماعيل بن مسلم العبد ي عنه (٤/ ٢/ ٤٢٩)، ولم يذكر فيه جرحًا ولا تعديلًا.\nثم رواه ابن عساكر من طريق أبي يعلى: أخبرنا زكريا بن يحيى الكسائي: أخبرنا نصر بن مزاحم عن جعفر بن زياد عن هلال بن مقلاص عن عبد الله بن أسعد بن زرارة الأنصاري عن أبيه مرفوعًا، فزاد في الإسناد: \"عن أبيه\"، ولفظه:\n\"لما عرج بي إلى السماء؛ انتهي بي إلى قصر من لؤلؤ؛ فيه فراش من ذهب يتلألأ، فأوحي إلي ... \" الحديث.\nوهذا إسناد واه بمرة؛ نصر بن مزاحم؛ قال الذهبي:\n\"رافضي جلد، تركوه. قال العقيلي: شيعي؛ في حديثه اضطراب وخطأ كثير. وقال أبو خيثمة: كان كذابًا ... \".\nوزكريا بن يحيى الكسائي شيعي أيضًا؛ قال ابن معين:\n\"رجل سوء، يحدث بأحاديث سوء، يستأهل أن يحفر له بئر فيلقى فيها\"!\nوقال النسائي والدارقطني:","vol":"10","page":509},{"text":"\"متروك\".\nوتابعهما عمرو بن الحصين العقيلي: أنبأ يحيى بن العلاء الرازي: حدثنا هلال ابن أبي حميد به، وقال: عن أبيه؛ دون الشطر الأول من الحديث.\nأخرجه ابن عساكر (١٢/ ١٣٨/ ١)، وكذا الحاكم (٣/ ١٣٧-١٣٨) . وقال:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: أحسبه موضوعًا، وعمرو وشيخه متروكان\".\nقلت: وقد مضى لهما عدة أحاديث، فانظر الأرقام (٣٩ و٤٠ و٤٩ و٣٢١ و٣٨٢ و٤٢٥) .\nوقد روي الحديث من طريق أخرى عن هلال بن أبي حميد عن عبد الله بن عكيم الجهني مرفوعًا به. وهو موضوع أيضًا؛ كما سبق بيانه برقم (٣٥٣) .\nوبالجملة؛ فقد اضطرب الرواة في إسناد هذا الحديث كما رأيت، وليس فيها ما تقوم به الحجة، وقد بينه الحافظ في \"الإصابة\". وقال في خاتمة بيانه:\n\"ومعظم الرواة في هذه الأسانيد ضعفاء، والمتن منكر جدًا\".\nونقل السيوطي في \"الجامع الكبير\" (٢/ ١٣٣/ ٢) عن الحافظ أنه قال:\n\"ضعيف جدًا ومنقطع\". وقال:\n\"وقال العماد بن كثير: هذا حديث منكر جدًا، ويشبه أن يكون موضوعًا من بعض الشيعة الغلاة، وإنما هذه صفات رسول الله - ﷺ -، لا صفات علي\".\nقلت: وقد ذكرت نحوه عن ابن تيمية؛ عند الرقم المشار إليه آنفًا.","vol":"10","page":510},{"text":"(تنبيه): عزا السيوطي حديث الترجمة في \"الجامع الكبير\" (٢/ ١٥٨/ ١) لابن النجار وحده! فيستدرك عليه أنه رواه ابن عساكر أيضًا.\nوأما قول عبد الحسين الشيعي في كتابه \"المراجعات\" (ص ١٦٩) - بعد أن عزاه لابن النجار؛ نقلًا عن \"الكنز\" -:\n\"وغيره من أصحاب السنن\"!!\nفهذا كذب وزور؛ فإنه لم يروه أحد من أصحاب \"السنن\"، والمراد بهم أصحاب \"السنن الأربعة\": أبو داود، النسائي، الترمذي، ابن ماجه! وإنما يفعل ذلك تضليلًا للقراء، وتقوية للحديث!\nومن ذلك أنه فرق بين هذا الحديث وحديث الحاكم المذكور آنفًا؛ ليوهم أنهما حديثان! والحقيقة أنهما حديث واحد؛ لأن مداره على عبد الله بن أسعد. غاية ما في الأمر أن الرواة اختلفوا فيه، فبعضهم جعله من مسنده، وبعضهم من مسند أبيه! مع أن الطرق كلها إليه غير صحيحة كما رأيت. والله المستعان.\n<span data-type=\"title\" id=toc-4906>٤٨٩٠ </span>- (يا أنس! انطلق فادع لي سيد العرب - يعني: عليًا -. فقالت عائشة ﵂: ألست سيد العرب؟! قال: أنا سيد ولد آدم، وعلي سيد العرب. يامعشر الأنصار! ألا أدلكم على ما إن تمسكتم به لم تضلوا بعده؟! قالوا: بلى يا رسول الله! قال: هذا علي؛ فأحبوه بحبي، وأكرموه لكرامتي؛ فإن جبريل - ﷺ - أمرني بالذي قلت لكم عن الله ﷿) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ١٣٢/ ٢)، وأبو نعيم في","vol":"10","page":511},{"text":"\"الحلية\" (١/ ٦٣) عن محمد بن عثمان بن أبي شيبة: حدثنا إبراهيم بن إسحاق الصيني: حدثنا قيس بن الربيع عن ليث بن أبي سليم عن أبي ليلى عن الحسن بن علي مرفوعًا.\nقلت: وهذا إسناد مظلم جدًا؛ ليث وقيس ضعيفان.\nونحوهما ابن أبي شيبة؛ كما تقدم قريبًا.\nوأما الصيني؛ فهو شر منهم جميعًا؛ قال الدارقطني:\n\"متروك الحديث\".\nوكأنه - لشدة ضعفه - اقتصر الهيثمي عليه في إعلال الحديث، فقال في \"مجمع الزوائد\" (٩/ ١٣٢):\n\"رواه الطبراني، وفيه إسحاق بن إبراهيم الصيني؛ وهو متروك\".\nوروي بعضه من حديث عائشة بلفظ:\n\"أنا سيد ولد آدم، وعلي سيد العرب\".\nأخرجه الحاكم (٣/ ١٢٤)، وابن عساكر (١٢/ ١٣٨/ ٢) عن أبي حفص عمر ابن الحسن الراسبي: حدثنا أبو عوانة عن أبي بشر عن سعيد بن جبير عنها. وقال الحاكم:\n\"صحيح الإسناد؛ وفيه عمر بن الحسن، وأرجو أنه صدوق، ولولا ذلك لحكمت بصحته على شرط الشيخين\"!\nورده الذهبي بقوله:\n\"قلت: أظن أنه هو الذي وضع هذا\".","vol":"10","page":512},{"text":"قلت: وذلك لأنه مجهول؛ فقد أورده في \"الميزان\"، وقال:\n\"لا يكاد يعرف، وأتى بخبر باطل متنه: (علي سيد العرب) \".\nلكن تابعه يحيى بن عبد الحميد الحماني: أخبرنا أبو عوانة به.\nأخرجه ابن عساكر (١٢/ ١٣٨/ ١-٢) من طريقين عنه.\nلكن الحماني؛ اتهمه أحمد وغيره بسرقة الحديث! مع كونه شيعيًا بغيضًا، كما قال الإمام الذهبي.\nثم أخرجه الحاكم من طريق الحسين بن علوان عن هشام بن عروة عن أبيه عن عائشة به.\nورده الذهبي بقوله:\n\"قلت: وضعه ابن علوان\".\nثم رواه ابن عساكر من طريق أبي بلال الأشعري: أخبرنا يعقوب القمي عن جعفر بن أبي المغيرة عن ابن أبزى عن عائشة مرفوعًا بلفظ:\n\"هذا سيد المسلمين\". فقلت: ألست سيد المسلمين؟! فقال: \"أنا خاتم النبيين، ورسول رب العالمين\".\nقلت: وهذا إسناد ضعيف؛ جعفر هذا: هو القمي؛ قال الحافظ:\n\"صدوق يهم\".\nومثله يعقوب؛ وهو ابن عبد الله القمي.\nوأبو بلال الأشعري؛ ضعفه الدارقطني، ولينه الحاكم.","vol":"10","page":513},{"text":"ثم أخرجه ابن عساكر من طريق أبي بكر الشافعي، وهذا في \"الفوائد\" (١/ ٤/ ٢) من طريق خلف بن خليفة عن إسماعيل بن أبي خالد قال:\nبلغني أن عائشة نظرت إلى النبي - ﷺ - فقالت: يا سيد العرب! فقال ﵇:\n\"أنا سيد ولد آدم، وأبو بكر سيد كهول العرب، وعلي سيد شباب العرب\".\nقلت: وهذا - مع انقطاعه - فيه خلف بن خليفة؛ وكان اختلط في الآخر.\nوذكر له الحاكم شاهدًا من حديث جابر مرفوعًا؛ من رواية عمر بن موسى الوجيهي عن أبي الزبير عن جابر (١) . قال الذهبي:\n\"قلت: عمر وضاع\".\nثم روى ابن عساكر من طريق أبي نعيم، وهذا في \"أخبار أصبهان\" (١/ ٣٠٨) عن عبيد بن العوام عن فطر عن عطية العوفي عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"أنا سيد ولد آدم، وعلي سيد العرب، وإنه لأول من ينفض الغبار عن رأسه يوم القيامة\".\nقلت: وهذا ضعيف منكر؛ عطية العوفي ضعيف مدلس.\nوعبيد بن العوام؛ لم أجد له ترجمة.\nثم رأيت في مسودتي ما نصه - عقب حديث الترجمة -:\n_________\n(١) سقط إسناد هذا الحديث من مطبوعة \" المستدرك \" (٣/١٢٤)؛ وبقي متنه، وكلام الذهبي في \" التلخيص \" عليه؛ فتنبه. (الناشر)","vol":"10","page":514},{"text":"\"وقال الأثرم: وسمعت أبا عبد الله (يعني: الإمام أحمد) ذكر له عن أبي عوانة عن أبي بشر عن سعيد بن جبير عن عائشة (الحديث)؟! فأنكره إنكارًا شديدًا. قلت: لأبي عبد الله: رواه ابن الحماني؛ فأنكره الناس عليه، فإذا غيره قد رواه! قال: من؟ قلت: ذاك الحراني: أحمد بن عبد الملك! قال: هكذا كتابه! يتعجب منه. ثم قال: أنت سمعته منه؟ قلت: سمعته وهو يقول في هذا. قلت له: إن ابن الحماني قد رواه. قال: فما تنكرون علي وقد رواه الحماني؟! ولم يحدثنا به\".\nانتهى ما في مسودتي، وليس فيها بيان مصدره، وكأنني نسيت أن أقيده يوم نقلته منه، وغالب الظن أنه \"المنتخب لابن قدامة\"؛ فليراجع!\n<span data-type=\"title\" id=toc-4907>٤٨٩١ </span>- (أنت تبين لأمتي ما اختلفوا فيه من بعدي) .\nموضوع\nخرجه الحاكم (٣/ ١٢٢) عن أبي نعيم ضرار بن صرد: حدثنا معتمر ابن سليمان قال: سمعت أبي يذكر عن الحسن عن أنس بن مالك: أن النبي - ﷺ - قال لعلي ... فذكره. وقال:\n\"صحيح على شرط الشيخين\"!\nورده الذهبي بقوله:\n\"قلت: بل هو - فيما أعتقده - من وضع ضرار. قال ابن معين: كذاب\". وقال البخاري، والنسائي:\n\"متروك الحديث\". وقال ابن أبي حاتم (٢/ ١/ ٤٦٥-٤٦٦) عن أبيه:\n\"روى حديثًا عن معتمر عن أبيه عن الحسن عن أنس عن النبي - ﷺ - في فضيلة لبعض الصحابة، ينكرها أها المعرفة بالحديث\".","vol":"10","page":515},{"text":"قلت: والظاهر أنه يشير إلى هذا الحديث. ومع ذلك؛ فقد قال فيه:\n\"صاحب قرآن وفرائض، صدوق، يكتب حديثه، ولا يحتج به، روى ... \"!!\nقلت: وهذا من مخالفته لجمهور الأئمة؛ فإن أحدًا منهم لم يصفه بالصدق، وأنى له ذلك وابن معين يكذبه؟! ويشير إلى ذلك الإمام البخاري بقوله المتقدم:\n\"متروك الحديث\"؛ فإن هذا لا يقوله الإمام إلا فيمن هو في أردأ مراتب الجرح كما هو معلوم. وقد ساق له الذهبي هذا الحديث إشارة منه إلى إنكاره عليه. وقال فيه ابن حبان - وقد ساق له هذا الحديث -:\n\"يروي المقلوبات عن الثقات، حتى إذا سمعها السامع؛ شهد عليه بالجرح والوهن\".\nوالحديث؛ أورده السيوطي في \"الجامع الكبير\" (٣/ ٦١/ ٢) من رواية الديلمي وحده!\nوإليه عزاه الشيعي في \"المراجعات\" (١٧٢)، ونقل تصحيح الحاكم إياه، دون نقد الذهبي له؛ كما هي عادته في أحاديثه الشيعية، ينقل كلام من صححه دون من ضعفه!\nأهكذا يصنع من يريد جمع الكلمة وتوحيد المسلمين؟!\nولا يقتصر على ذلك؛ بل يستدل به على:\n\"أن عليًا من رسول الله، بمنزلة الرسول من الله تعالى ... \"!!! تعالى الله عما يقول الظالمون علوًا كبيرًا!\nوأما إذا وافق الذهبي الحاكم على التصحيح؛ فترى الشيعي يبادر إلى نقل","vol":"10","page":516},{"text":"هذه الموافقة، بل ويغالي فيها؛ كما تراه في الحديث الآتي.\n<span data-type=\"title\" id=toc-4908>٤٨٩٢ </span>- (من أطاعني فقد أطاع الله. ومن عصاني فقد عصى الله. ومن أطاع عليًا فقد أطاعني. ومن عصى عليًا فقد عصاني) .\nضعيف\nأخرجه الحاكم (٣/ ١٢١)، وابن عساكر (١٢/ ١٣٩/ ١) من طرق عن يحيى بن يعلى: حدثنا بسام الصيرفي عن الحسن بن عمرو الفقيمي عن معاوية بن معاوية بن ثعلبة عن أبي ذر مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: أنى له الصحة؛ ويحيى بن يعلى - وهو الأسلمي - ضعيف؟! كما جزم به الذهبي في حديث آخر تقدم برقم (٨٩٢)، وهو شيعي متفق على تضعيفه كما بينته ثمة.\nوسائر الرواة ثقات؛ غير معاوية بن ثعلبة؛ لا تعرف عدالته، كما تأتي الإشارة إلى ذلك في الحديث الذي بعده.\nوبسام: هوابن عبد الله الصيرفي الكوفي، وقد وثقوه مع تشيعه.\nوالشطر الأول من الحديث صحيح: أخرجه الشيخان وغيرهما من حديث أبي هريرة، وهو مخرج في \"إرواء الغليل\" (٣٩٤)، وفي \"تخريج السنة\" لابن أبي عاصم (١٠٦٥-١٠٦٨) .\nوأما الشطر الثاني؛ فقد وقفت على طريق أخرى له؛ يرويه إبراهيم بن سليمان النهمي الكوفي: أخبرنا عباه بن زياد: حدثنا عمر بن سعد عن عمر بن عبد الله الثقفي عن أبيه عن جده يعلى بن مرة الثقفي مرفوعًا بلفظ:","vol":"10","page":517},{"text":"\"من أطاع عليًا فقد أطاعني، ومن عصى عليًا فقد عصاني، ومن عصاني فقد عصى الله. ومن أحب عليًا فقد أحبني ... \" الحديث.\nأخرجه ابن عدي في \"الكامل\" (٢٣٩/ ٢)، ومن طريقه ابن عساكر (١٢/ ١٢٨/ ٢) وقال ابن عدي:\n\"سمعت إبراهيم بن محمد بن عيسى يقول: سمعت موسى بن هارون الحمال يقول: عباه بن زياد الكوفي؛ تركت حديثه\". قال ابن عدي:\n\"وقيل: عبادة بن زياد الأسدي، وهو من أهل الكوفة، من الغالين في الشيعة، وله أحاديث مناكير في الفضائل\".\nقلت: ونقل الحافظ ابن حجر في \"اللسان\" عن أحد الحفاظ النيسابوريين أنه قال:\n\"مجمع على كذبه\". ثم تعقبه بقوله:\n\"هذا قول مردود، وعبادة لا بأس به؛ غير التشيع\".\nويؤيده قول ابن أبي حاتم (٣/ ١/ ٩٧) عن أبيه:\n\"هو من رؤساء الشيعة، أدركته ولم أكتب عنه، ومحله الصدق\".\nقلت: وآفة الحديث إما ممن فوقه، أو من دونه؛ فإن عمر بن عبد الله الثقفي وأباه ضعيفان؛ قال الذهبي في الوالد:\n\"ضعفه غير واحد. روى عنه ابنه عمر، وهو ضعيف أيضًا. قال البخاري: فيه نظر\". وقال ابن حبان:\n\"لا يعجبني الاحتجاج بخبره إذا انفرد؛ لكثرة المناكير في روايته، ولا أدري","vol":"10","page":518},{"text":"أذلك منه أم من ابنه عمر؛ فإنه واه أيضًا؟! \".\nوإبراهيم بن سليمان النهمي؛ ضعفه الدارقطني.\nوأما حديث: \"من أحب عليًا فقد أحبني، ومن أبغض عليًا فقد أبغضني\"؛ فهو حديث صحيح، خرجته في \"الصحيحة\" (١٢٩٩) .\n(تنبيه): ذكر الشيعي هذا الحديث في \"مراجعاته\" (ص ١٧٤)؛ فقال:\n\"أخرجه الحاكم في ص (١٢١) من الجزء الثالث من \"المستدرك\"، والذهبي في تلك الصفحة من \"تلخيصه\"، وصرح كل منهما بصحته على شرط الشيخين\"!!\nقلت: وهذا كذب مكشوف عليهما؛ فإنهما لم يزيدا على قولهما الذي نقلته عنهما آنفًا:\n\"صحيح الإسناد\"!\nوكنت أود أن أقول: لعل نظر الشيعي انتقل من الحديث هذا إلى حديث آخر صححه الحاكم والذهبي على شرطهما في الصفحة (١٢١)، وددت هذا؛ عملًا بقوله تعالى: (ولا يجرمنكم شنآن قوم على أن لا تعدلوا اعدلوا هو أقرب للتقوى)، ولكن منعني منه أنه لا يوجد في الصفحة المذكورة حديث صححه الحاكم على شرطهما، ولا الذهبي!!\nبل إنني أردت أن أتوسع في الاعتذار عنه إلى أبعد حد؛ فقلت: لعل بصره انتقل إلى الصفحة التي قبلها، على اعتبار أنها مع أختها تشكلان صفحة واحدة عند فتح الكتاب؛ فربما انتقل البصر من إحداهما إلى الأخرى عند النقل سهوًا، ولكني وجدت أمرها كأمر أختها، ليس فيها أيضًا حديث مصحح على شرط","vol":"10","page":519},{"text":"الشيخين! فتيقنت أن ذلك مما اقترفه الشيعي وافتراه عمدًا! فماذا يقول المنصفون في مثل هذا المؤلف؟!\nثم وجدت له فرية أخرى مثل هذه؛ قال في حاشية (ص ٤٥):\n\"أخرج الحاكم في صفحة (٤) من الجزء (٣) من \"المستدرك\" عن ابن عباس قال: شرى علي نفسه ولبس ثوب النبي ... الحديث، وقد صرح الحاكم بصحته على شرط الشيخين وإن لم يخرجاه، واعترف بذلك الذهبي في (تلخيص المستدرك) \"!!\nوإذا رجع القارىء إلى الصفحة والجزء والحديث المذكورات؛ لم يجد إلا قول الحاكم:\n\"صحيح الإسناد ولم يخرجاه\"! وقول الذهبي:\n\"صحيح\"!\nولا مجال للاعتذار عنه في هذا الحديث أيضًا بقول: لعل وعسى؛ فإن الصفحة المذكورة والتي تقابلها أيضًا؛ ليس فيهما حديث آخر مصحح على شرط الشيخين.\nثم إن في إسناد ابن عباس هذا ما يمنع من الحكم عليه بأنه على شرط الشيخين؛ ألا وهو أبو بلج عن عمرو بن ميمون.\nفأبو بلج هذا: اسمه يحيى بن سليم؛ أخرج له أربعة دون الشيخين.\nوفيه أيضًا كثير بن يحيى؛ لم يخرج له من الستة أحد! وقال أبو حاتم:\n\"محله الصدق\".\nوذكره ابن حبان في \"الثقات\". وقال أبو زرعة:\n\"صدوق\". وأما الأزدي فقال:","vol":"10","page":520},{"text":"\"عنده مناكير\".\nثم وجدت له فرية ثالثة في الحديث المتقدم برقم (٣٧٠٦)، هي مثل فريتيه السابقتين؛ فراجعه.\n<span data-type=\"title\" id=toc-4909>٤٨٩٣ </span>- (يا علي! من فارقني فقد فارق الله. ومن فارقك يا علي! فقد فارقني) .\nمنكر\nأخرجه الحاكم (٣/ ١٢٣-١٢٤)، والبزار (٣/ ٢٠١/ ٢٥٦٥)، وابن عدي، وابن عساكر (١٢/ ١٣٩/ ١) عن أبي الجحاف داود بن أبي عوف عن معاوية بن ثعلبة عن أبي ذر مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: بل منكر\".\nوأقول: ليس في إسناده من يتهم به؛ سوى معاوية هذا، وقد أورده ابن أبي حاتم (٤/ ١/ ٣٧٨) بهذا الإسناد، ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك صنع البخاري في \"تاريخه\" (٤/ ١/ ٣٣٣)، لكنه أشار إلى هذا الحديث وساق إسناده.\nوذكره ابن حبان في \"الثقات\" (٥/ ٤١٦) !\nويحتمل أن يكون المتهم به هو داود هذا؛ فإنه - وإن وثقه جماعة -؛ فقد قال ابن عدي:\n\"ليس هو عندي ممن يحتج به، شيعي، عامة ما يرويه في فضائل أهل البيت\".","vol":"10","page":521},{"text":"ذكره الذهبي؛ ثم ساق له هذا الحديث. وقال:\n\"هذا منكر\".\n<span data-type=\"title\" id=toc-4910>٤٨٩٤ </span>- (يا علي! أنت سيد في الدنيا، سيد في الآخرة، حبيبك حبيبي، وحبيبي حبيب الله، وعدوك عدوي، وعدوي عدو الله، والويل لمن أبغضك بعدي) .\nموضوع\nأخرجه ابن عدي (٣٠٨/ ٢)، والحاكم (٣/ ١٢٧-١٢٨)، والخطيب (٤/ ٤١-٤٢)، وابن عساكر (١٢/ ١٣٤/ ٢-١٣٥/ ١) من طرق عن أبي الأزهر أحمد بن الأزهر: أخبرنا عبد الرزاق: أنبأ معمر عن الزهري عن عبيد الله بن عبد الله عن ابن عباس ﵄ قال:\nنظر النبي - ﷺ - إلى علي فقال ... فذكره. وقال الحاكم:\n\"صحيح على شرط الشيخين، وأبو الأزهر - بإجماعهم - ثقة، وإذا انفرد الثقة بحديث؛ فهو على أصلهم صحيح\"!!\nوتعقبه الذهبي بقوله:\n\"قلت: هذا وإن كان رواته ثقات؛ فهو منكر، ليس ببعيد من الوضع؛ وإلا لأي شيء حدث به عبد الرزاق سرًا، ولم يجسر أن يتفوه به لأحمد وابن معين والخلق الذين رحلوا إليه، وأبو الأزهر ثقة\".\nقلت: يشير الذهبي بتحديث عبد الرزاق بالحديث سرًا إلى ما رواه الحاكم عقب الحديث، والخطيب - وسياقه أتم - قال: قال أبو الفضل: فسمعت أبا حاتم يقول: سمعت أبا الأزهر يقول:","vol":"10","page":522},{"text":"خرجت مع عبد الرزاق إلى قريته، فكنت معه في الطريق، فقال لي: يا أبا الأزهر! أفيدك حديثًا ما حدثت به غيرك؟! قال: فحدثني بهذا الحديث.\nثم روى الخطيب بسنده عن أحمد بن يحيى بن زهير التستري قال:\nلما حدث أبو الأزهر النيسابوري بحديثه عن عبد الرزاق في الفضائل؛ أخبر يحيى بن معين بذلك، فبينا هو عنده في جماعة أهل الحديث؛ إذ قال يحيى بن معين: من هذا الكذاب النيسابوري الذي حدث عن عبد الرزاق بهذا الحديث؟! فقام أبو الأزهر فقال: هو ذا أنا، فتبسم يحيى بن معين وقال: أما إنك لست بكذاب، وتعجب من سلامته. وقال: الذنب لغيرك في هذا الحديث\".\nقلت: ويؤيد قول ابن معين هذا؛ أن أبا الأزهر قد توبع عليه؛ فقد قال الخطيب:\n\"قلت: وقد رواه محمد بن حمدون النيسابوري عن محمد بن علي بن سفيان النجار عن عبد الرزاق؛ فبرىء أبو الأزهر من عهدته؛ إذ قد توبع على روايته\".\nقلت: فانحصرت العلة في عبد الرزاق نفسه، أو في معمر، وكلاهما ثقة محتج بهما في \"الصحيحين\"، لكن هذا لا ينفي العلة مطلقًا:\nأما بالنسبة لمعمر؛ فقد بين وجه العلة فيه: أبو حامد الشرقي؛ فقد روى الخطيب بسند صحيح عنه:\nأنه سئل عن حديث أبي الأزهر هذا؟ فقال:\n\"هذا حديث باطل، والسبب فيه: أن معمرًا كان له ابن أخ رافضي، وكان معمر يمكنه من كتبه، فأدخل عليه هذا الحديث، وكان معمر رجلًا مهيبًا لا يقدر","vol":"10","page":523},{"text":"عليه أحد في السؤال والمراجعة، فسمعه عبد الرزاق في كتاب ابن أخي معمر! \".\nقلت: فهذا - إن صح - علة واضحة في أحاديث معمر في فضائل أهل البيت، ولكني في شك من صحة ذلك؛ لأنني لم أر من ذكره في ترجمة معمر؛ كالذهبي والعسقلاني وغيرهما. والله أعلم.\nثم رأيت الذهبي قد حكى ذلك عن أبي حامد الشرقي، وابن حجر أيضًا؛ لكن في ترجمة أبي الأزهر، فقال الذهبي - بعد أن وثقه -:\n\"ولم يتكلموا فيه إلا لروايته عن عبد الرزاق عن معمر حديثًا في فضائل علي يشهد القلب بأنه باطل، فقال أبو حامد (فذكر كلامه ملخصًا ثم قال) . قلت: وكان عبد الرزاق يعرف الأمر، فما جسر يحدث بهذا الأثر إلا سرًا؛ لأحمد بن الأزهر ولغيره؛ فقد رواه محمد بن حمدون عن ... فبرىء أبو الأزهر من عهدته\".\nوأما بالنسبة لعبد الرزاق؛ فإعلاله بن أقرب؛ لأنه وإن كان ثقة؛ فقد تكلموا في تحديثه من حفظه دون كتابه؛ فقال البخاري:\n\"ما حدث به من كتابه فهو أصح\". وقال الدارقطني:\n\"ثقة، لكنه يخطىء على معمر في أحاديث\". وقال ابن حبان:\n\"كان ممن يخطىء إذا حدث من حفظه؛ على تشيع فيه\". وقال ابن عدي في آخر ترجمته:\n\"ولم يروا بحديثه بأسًا؛ إلا أنهم نسبوه إلى التشيع، وقد روى أحاديث في الفضائل مما لا يوافقه عليه أحد من الثقات، فهذا أعظم ما رموه به، وأما في باب الصدق؛ فإني أرجو أنه لا بأس به؛ إلا أنه قد سبق منه أحاديث في فضائل أهل البيت ومثالب آخرين؛ مناكير\". وقال الذهبي في ترجمته من \"الميزان\":","vol":"10","page":524},{"text":"\"قلت: أوهى ما أتى به: حديث أحمد بن الأزهر - وهو ثقة -: أن عبد الرزاق حدثه - خلوة من حفظه -: أنبأنا معمر ... (قلت: فساق الحديث، وقال) .\nقلت: ومع كونه ليس بصحيح؛ فمعناه صحيح؛ سوى آخره، ففي النفس منها! وما اكتفى بها حتى زاد:\n\"وحبيبك حبيب الله، وبغيضك بغيض الله، والويل لمن أبغضك\".\nفالويل لمن أبغضه؛ هذا لا ريب فيه، بل الويل لمن يغض منه، أو غض من رتبته، ولم يحبه كحب نظرائه من أهل الشورى، ﵃ أجمعين\".\nوالحديث؛ أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ٦١)، ونقل كلام الخطيب المتقدم، ثم قال:\n\"وقد أورده ابن الجوزي في \"الواهيات\"، وقال: إنه موضوع، ومعناه صحيح، قال: فالويل لمن تكلف وضعه؛ إذ لا فائدة في ذلك\".\nوكذا في \"تنزيه الشريعة\" لابن عراق (١/ ٣٩٨) .\n(تنبيه): أورد الشيعي هذا الحديث في \"مراجعاته\" (ص ١٧٥) من رواية الحاكم؛ وقال:\n\"وصححه على شرط الشيخين\"!!\nولم ينقل - كعادته - رد الذهبي عليه، وإنما نقل المناقشة التي جرت بين ابن معين وأبي الأزهر من رواية الحاكم، وفي آخرها قول ابن الأزهر:\n\"فحدثني (عبد الرزاق) - والله - بهذا الحديث لفظًا، فصدقه يحيى بن معين واعتذر إليه\"!","vol":"10","page":525},{"text":"والذي أريد التنبيه عليه: هو أن تصديق ابن معين لا يعني التصديق بصحة الحديث؛ كما توهمه صنيع الشيعي، وإنما التصديق بصحة تحديث أبي الأزهر عن عبد الرزاق به. والذي يؤكد هذا؛ رواية الخطيب المتقدمة بلفظ:\n\"فتبسم يحيى بن معين؛ وقال: أما إنك لست بكذاب، وتعجب من سلامته. وقال: الذنب لغيرك في هذا الحديث\".\nقلت: فهذا نص فيما قلته، وهو صريح في أن الحديث غير صحيح عند ابن معين.\nفلو كان الشيعي عالمًا حقًا، ومتجردًا منصفًا؛ لنقل رواية الخطيب هذه؛ لما فيها من البيان الواضح لموقف ابن معين من الحديث ذاته، ولأجاب عنه إن كان لديه جواب! وهيهات هيهات!\n<span data-type=\"title\" id=toc-4911>٤٨٩٥ </span>- (يا علي! طوبى لمن أحبك وصدق فيك. وويل لمن أبغضك وكذب فيك) .\nباطل\nأخرجه ابن عدي (٢٨٣/ ١)، وأبو يعلى (٣/ ١٦٠٢)، والحاكم (٣/ ١٣٥)، والخطيب (٩/ ٧٢)، والسلفي في \"الطيوريات\" (١٧٠/ ١-٢)، وابن عساكر (١٢/ ١٣١/ ٢) من طريق سعيد بن محمد الوراق عن علي بن الحزور قال: سمعت أبا مريم الثقفي يقول: سمعت عمار بن ياسر مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: بل سعيد وعلي متروكان\". وقال في ترجمة (علي بن الحزور) من \"الميزان\":","vol":"10","page":526},{"text":"\"وهذا باطل\". وقال ابن عدي في (الحزور):\n\"وهو في جملة متشيعة الكوفة، والضعف على حديثه بين\".\nوالحديث؛ قال الهيثمي (٩/ ١٣٢):\n\"رواه الطبراني، وفيه علي بن الحزور؛ وهو متروك\".\n<span data-type=\"title\" id=toc-4912>٤٨٩٦ </span>- (يا عمار بن ياسر! إن رأيت عليًا قد سلك واديًا وسلك الناس واديًا غيره؛ فاسلك مع علي؛ فإنه لن يدلك على ردى، ولن يخرجك من هدى) .\nموضوع\nأخرجه ابن عساكر (١٢/ ١٨٥/ ٢) عن المعلى بن عبد الرحمن: حدثنا شريك عن سليمان بن مهران الأعمش: أخبرنا إبراهيم عن علقمة والأسود قالا:\nأتينا أبا أيوب الأنصاري عند منصرفه من صفين ... (فذكر قصة؛ وفيه قال) وسمعت رسول الله - ﷺ - يقول لعمار ... فذكره. وقال:\n\"معلى بن عبد الرحمن ضعيف ذاهب الحديث\". وقال الحافظ في \"التقريب\":\n\"متهم بالوضع، وقد رمي بالرفض\".\nوالحديث؛ عزاه السيوطي في \"الجامع الكبير\" (٣/ ٦٣/ ١)؛ للديلمي عن عمار بن ياسر، وأبي أيوب.","vol":"10","page":527},{"text":"<span data-type=\"title\" id=toc-4913>٤٨٩٧ </span>- (كفي وكف علي في العدل سواء) .\nموضوع\nأخرجه الخطيب (٥/ ٣٧)، وعنه ابن عساكر (١٢/ ١٥٦/ ٢-١٥٧/ ١)","vol":"10","page":527},{"text":"عن أبي بكر أحمد بن محمد بن صالح التمار: حدثنا محمد بن مسلم بن وارة: حدثنا عبد الله بن رجاء: حدثنا إسرائيل عن أبي إسحاق عن حبشي بن جنادة قال:\nكنت جالسًا عند أبي بكر، فقال: من كانت له عند رسول الله - ﷺ - عدة فليقم. فقام رجل فقال: يا خليفة رسول الله! إن رسول الله - ﷺ - وعدني بثلاث حثيات من تمر. قال: فقال: أرسلوا إلى علي؛ فقال: يا أبا الحسن! إن هذا يزعم أن رسول الله - ﷺ - وعده أن يحثي له ثلاث حثيات من تمر، فاحثها له. قال: فحثاها. فقال أبو بكر: عدوها. فعدوها، فوجدوها في كل حثية ستين تمرة، لا تزيد واحدة على الأخرى. قال: فقال أبو بكر الصديق: صدق الله ورسوله! قال لي رسول الله - ﷺ - - ليلة الهجرة ونحن خارجان من الغار نريد المدينة - ... فذكره. وقال ابن عساكر:\n\"الحمل فيه عندي على التمار\".\nقلت: وذلك؛ لأن التمار هذا مجهول الحال، ذكره الخطيب في ترجمته؛ ولم يذكر عنه غير راويين اثنين، ولم يحك فيه جرحًا ولا تعديلًا. وأورده الذهبي في \"الميزان\"؛ فقال:\n\".. قال: حدثنا ابن وارة ... فذكر خبرًا موضوعًا؛ فهو آفته\"؛ ثم ساقه بإسناده إلى الخطيب به.\nوأقره الحافظ في \"اللسان\".\nوالحديث؛ عزاه السيوطي في \"الجامع الكبير\" (٢/ ١٠٧/ ١) لابن الجوزي في \"الواهيات\" عن أبي بكر! وفاته المصدران اللذان ذكرتهما؛ لا سيما وأولهما أعلى طبقة من ابن الجوزي.","vol":"10","page":528},{"text":"ومن تدليس عبد الحسين الشيعي في \"مراجعاته\" (ص ١٧٧): أنه لم ذكر الحديث مجزومًا برفعه إلى النبي - ﷺ -؛ لم يذكر من خرجه - كعادته -؛ فإنه يذكره ولو كان الديلمي، وإنما أحال به على \"الكنز\" موضحًا رقمه فيه وجزأه وصفحته! دون أن يذكر من خرجه؛ لأن فيه:\n\"أخرجه ابن الجوزي في (الواهيات) \"!\nلأنه يعلم أنه لو صرح بذلك؛ لكشف للناس عن استغلاله للأحاديث الضعيفة - بل الموضوعة - في تسويد كتابه والاحتجاج لمذهبه. والله المستعان!\nثم إن للحديث طريقًا أخرى لا تساوي فلسًا: يرويه قاسم بن إبراهيم: حدثنا أبو أمية المختط: حدثني مالك بن أنس عن الزهري عن أنس بن مالك عن عمر ابن الخطاب قال: حدثني أبو بكر الصديق قال: سمعت أبا هريرة يقول:\nجئت إلى النبي - ﷺ - وبين يديه تمر ...\nقلت: فذكر قصة حثو التمر، ولكن لمرة واحدة، والعدد ثلاث وسبعون، وفي آخره:\n\"يا أبا هريرة! أما علمت أن يدي ويد علي بن أبي طالب في العدل سواء؟! \".\nأخرجه الخطيب (٩/ ٧٦-٧٧)، وعنه ابن عساكر (١٢/ ١٥٦/ ٢) . وقال الخطيب:\n\"حديث باطل بهذا الإسناد، تفرد بروايته قاسم الملطي، وكان يضع الحديث\".\nقلت: وشيخه أبو أمية المختط: اسمه المبارك بن عبد الله، وإنما قيل له: المختط؛ لأنه أول من اختط دارًا بطرسوس لما مصرت، وهو غير مبارك في الرواية؛ فقد قال الذهبي:","vol":"10","page":529},{"text":"\"ليس بثقة ولا مأمون\".\nووافقه الحافظ العسقلاني.\n<span data-type=\"title\" id=toc-4914>٤٨٩٨ </span>- (يا فاطمة! أما ترضين أن الله ﷿ اطلع إلى أهل الأرض فاختار رجلين: أحدهما أبوك، والآخر بعلك؟!) .\nموضوع\nروي من حديث أبي هريرة، وعبد الله بن عباس، وأبي أيوب الأنصاري، وعلي الهلالي، ومعقل بن يسار.\n١- أما حديث أبي هريرة؛ فيرويه أبو بكر محمد بن أحمد بن سفيان الترمذي: حدثنا سريج بن يونس: حدثنا أبو حفص الأبار: حدثنا الأعمش عن أبي صالح عن أبي هريرة قال:\nقالت فاطمة ﵂: يا رسول الله! زوجتني من علي بن أبي طالب وهو فقير لا مال له؟! فقال ... فذكره.\nأخرجه الحاكم (٣/ ١٢٩)؛ وصححه على شرط البخاري ومسلم؛ كما في \"تلخيص الذهبي\"، فقد سقط التصحيح من \"المستدرك\"!! ثم تعقبه الذهبي بقوله:\n\"قلت: بل موضوع على سريج\".\nقلت: وذلك؛ لأن سريجًا ثقة من رجال الشيخين، وكذلك من فوقه؛ غير أبي حفص الأبار - واسمه عمر بن عبد الرحمن -؛ وهو ثقة.\nفأحدهم لا يحتمل مثل هذا الحديث الموضوع؛ فالمتهم به أبو بكر الترمذي هذا.","vol":"10","page":530},{"text":"وبذلك جزم الذهبي في \"الميزان\"؛ وقال:\n\"ولعله الباهلي\".\nووافقه الحافظ في \"اللسان\"؛ إلا أنه قال:\n\"وجزم الحسيني بأنه غير الباهلي\".\n٢- وأما حديث ابن عباس؛ فيرويه إبراهيم بن الحجاج قال: أخبرنا عبد الرزاق عن معمر عن ابن أبي نجيح عن مجاهد عنه به.\nأخرجه الطبراني في \"المعجم الكبير\" (١) (٣/ ١١١/ ٢)، والخطيب في \"التاريخ\" (٤/ ١٩٥-١٩٦)، وابن عساكر (١٢/ ٩١/ ٢-٩٢/ ١) . وقال الخطيب:\n\"حديث غريب من رواية عبد الله بن أبي نجيح عن مجاهد عن ابن عباس. وغريب من حديث معمر بن راشد عن ابن أبي نجيح، تفرد بروايته عنه عبد الرزاق، وقد رواه عن عبد الرزاق غير واحد\".\nقلت: وإبراهيم بن الحجاج هذا؛ قال الذهبي:\n\"نكرة لا يعرف، والخبر الذي رواه باطل، وما هو بالسامي (٢) ولا بالنيلي، ذانك صدوقان\".\nقلت: وهما أقدم طبقة منه.\nثم ساق له هذا الحديث، وقال:\n_________\n(١) هو عنده من طريق آخر؛ وفيه كلام؛ فانظر \" زوائد تاريخ بغداد على الكتب الستة \" (٥٤٥) . (الناشر)\n(٢) بالمهملة. ووقع في \" الميزان \" و\" اللسان \" بالمعجمة! وهو تحريف.","vol":"10","page":531},{"text":"\"تابعه عبد السلام بن صالح - أحد الهلكى - عن عبد الرزاق\".\nوأقره الحافظ في \"اللسان\".\nومتابعة عبد السلام بن صالح؛ أخرجها الثلاثة المذكورون، وكذا ابن عدي في ترجمة عبد الرزاق من \"الكامل\" (٣٠٩/ ١) .\nوتابعه أحمد بن عبد الله بن يزيد الهشيمي: حدثنا عبد الرزاق به.\nأخرجه الخطيب، وعنه ابن عساكر.\nقلت: والهشيمي هذا هو من رواة حديث: \"أنبأنا مدينة العلم ... \"، وقد مضى بيان حاله هناك برقم (٢٩٥٥)، وأنه كذاب؛ فراجعه.\nثم قال ابن عدي: حدثنا الحسن بن عثمان التستري قال: أخبرنا محمد بن سهل البخاري: أخبرنا عبد الرزاق بإسناده نحوه. وقال:\n\"وهذا يعرف بأبي الصلت الهروي عن عبد الرزاق. وابن عثمان هذا ليس بذاك الذي حدثناه عن البخاري\"!\nكذا قال! وفي آخر كلامه غموض لعله من الناسخ! وقد عقد للتستري هذا ترجمة خاصة؛ قال فيه (٩٣/ ٢-٩٤/ ١):\n\"كان يضع الحديث، ويسرق حديث الناس، سألت عبد ان الأهوازي عنه؟ فقال: كذاب\".\nوأبو الصلت متهم أيضًا، وهو صاحب الحديث المشار إليه آنفًا برقم (٢٩٥٥)؛ فأغنى عن إعادة الكلام عليه.\nولعل التستري سرق هذا الحديث منه؛ فإنه به يعرف؛ كما تقدم عن ابن عدي.","vol":"10","page":532},{"text":"وجملة القول؛ أن الحديث لم يروه ثقة عن عبد الرزاق.\nولو أنه ثبت عنه؛ لبقي فيه علة أخرى تقدح في صحته، وهي احتمال أن يكون هذا الحديث أيضًا مما أدخله ابن أخي معمر في كتب معمر؛ فإنه كان رافضيًا، كما تقدم حكاية أمره عن أبي حامد الشرقي في الحديث (٤٨٩٤)، فراجعه.\n٣- وأما حديث أبي أيوب؛ فأورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ٥٨) - وتبعه ابن عراق في \"تنزيه الشريعة\" (ص ٣٩٦) - من رواية الطبراني عن حسين الأشقر: حدثنا قيس بن الربيع عن الأعمش عن عباية (١) بن ربعي عنه مرفوعًا به، وزاد:\n\"فأوحي إلي، فأنكحته، واتخذته وصيًا\". وقال السيوطي:\n\"حسين الأشقر متهم. وقيس بن الربيع لا يحتج به. وعباية بن ربعي؛ قال العقيلي: شيعي غال ملحد\".\n٤- وأما حديث علي الهلالي؛ فأورده السيوطي أيضًا في \"ذيل الموضوعة\" (ص ٦٥) - وتبعه ابن عراق في \"التنزيه\" (ص ٤٠٣-٤٠٤) - من رواية الطبراني أيضًا - من طريق الهيثم بن حبيب: حدثنا سفيان بن عيينة عن علي بن علي الهلالي عن أبيه قال:\nدخلت على رسول الله - ﷺ - في شكاته التي قبض فيها؛ فإذا فاطمة عند رأسه، فبكت حتى ارتفع صوتها، فرفع رسول الله - ﷺ - طرفه إليها؛ فقال:\n_________\n(١) الأصل: (عبابة) ! والتصويب من \" التنزيه \"، و\" الضعفاء \" للعقيلي (ص ٣٤٣)، و\" الميزان \"، و\" اللسان \".\nووقع في طبعة الخانجي لـ \" الميزان \": (عباس) ! وهو خطأ مطبعي.","vol":"10","page":533},{"text":"\"يا حبيبتي فاطمة! ما الذي يبكيك؟! \". قالت: أخشى الضيعة من بعدك! فقال:\n\"يا حبيبتي! أما علمت أن الله ﵎ اطلع إلى أهل الأرض اطلاعة فاختار منها أباك ... \" الحديث نحو حديث أبي أيوب، وفيه ذكر الحسن والحسين والمهدي. وقال السيوطي وابن عراق:\n\"قال الذهبي: هذا موضوع. والهيثم بن حبيب هو المتهم بهذا الحديث\".\nقلت: ذكره الذهبي في ترجمة الهيثم من \"الميزانط. فتعقبه الحافظ في \"اللسان\" بقوله:\n\"والهيثم بن حبيب المذكور؛ ذكره ابن حبان في الطبقة الرابعة من (الثقات) \"!\nوأقول: تساهل ابن حبان في توثيق المجهولين معروف مشهور عند أهل العلم بهذا الشأن، فإن ثبت أنه ثقة؛ فالعلة ممن فوقه، وهو علي بن علي الهلالي؛ فإني لم أجد من ذكره.\nوأبوه نفسه غير معروف إلا في هذا الحديث؛ فقد أورده الحافظ في \"الإصابة\" لهذا الحديث من رواية الطبراني أيضًا - يعني: في \"الكبير\" -، ثم قال:\n\"وأخرجه في \"الأوسط\" وقال: إنه لا يروى إلا بهذا الإسناد\".\n٥- وأما حديث معقل؛ فيرويه خالد بن طهمان، عن نافع بن أبي نافع عنه قال:\nوضأت النبي - ﷺ - ذات يوم؛ فقال:\n\"هل لك في فاطمة ﵂ تعودها؟! \". فقلت: نعم؛ فقام متوكئًا علي، فقال:","vol":"10","page":534},{"text":"\"أما إنه سيحمل ثقلها غيرك، ويكون أجرها لك\". قال: فكأنه لم يكن علي شيء، حتى دخلنا على فاطمة ﵍، فقال لها:\n\"كيف تجدينك؟ \".\nقالت: واللخ لقد اشتد حزني، واشتدت فاقتي، وطال سقمي - قال أبو عبد الرحمن (ابن الإمام أحمد): وجدت في كتاب أبي بخط يده في هذا الحديث - قال:\n\"أوما ترضين أني زوجتك أقدم أمتي سلمًا، وأكثرهم علمًا، وأعظمهم حلمًا؟! \".\nأخرجه أحمد (٥/ ٢٦)، ومن طريقه ابن عساكر (١٢/ ٨٩/ ١) .\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات؛ غير خالد بن طهمان؛ فضعفه الأكثرون. وقال ابن معين:\n\"ضعيف خلط قبل موته بعشر سنين، وكان قبل ذلك ثقة\".\n<span data-type=\"title\" id=toc-4915>٤٨٩٩ </span>- (أنا المنذر، وعلي الهادي، بك يا علي! يهتدي المهتدون [بعدي]) .\nموضوع\nأخرجه ابن جرير الطبري في \"تفسيره\" (١٣/ ٧٢)، والديلمي (١/ ٣١٠-٣١١- زهر الفردوس)، وابن عساكر (١٢/ ١٥٤/ ١) من طريق الحسن بن الحسين الأنصاري: أخبرنا معاذ بن مسلم عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال:\nلما نزلت (إنما أنت منذر ولكل قوم هاد)؛ قال النبي - ﷺ - ... فذكره.\nقلت: وهذا إسناد مظلم؛ وله ثلاث علل:","vol":"10","page":535},{"text":"الأولى: اختلاط عطاء بن السائب.\nالثانية: معاذ بن مسلم؛ قال الذهبي في ترجمته:\n\"مجهول. روى عن شرحبيل بن السمط؛ مجهول. وله عن عطاء بن السائب خبر باطل سقناه في (الحسن بن الحسين) \".\nالثالثة: الحسن بن الحسين الأنصاري - وهو العرني -؛ وهو متهم، وقد تقدم شيء من أقوال الأئمة فيه تحت الحديث (٤٨٨٥)؛ فلا داعي للإعادة.\nوقد ساق الذهبي في ترجمته هذا الحديث من مناكيره من رواية ابن الأعرابي بإسناده عنه. وقال:\n\"ومعاذ نكرة، فلعل الآفة منه\".\nوأقره الحافظ في \"اللسان\".\nوقال الحافظ ابن كثير في \"تفسيره\" (٤/ ٤٩٩- منار):\n\"وهذا الحديث فيه نكارة شديدة\".\nوأقره الشوكاني في \"فتح القدير\" (٣/ ٦٦) .\nوسكت عنه الطبرسي الشيعي في \"تفسيره\" (٣/ ٤٢٧) !\nقلت: وقد روي موقوفًا: رواه حسين بن حسن الأشقر: حدثنا منصور بن أبي الأسود عن الأعمش عن المنهال بن عمرو عن عباد بن عبد الله الأسدي عن علي: (إنما أنت منذر ولكل قوم هاد)؛ قال علي:\nرسول الله - ﷺ - المنذر، وأنا الهادي.","vol":"10","page":536},{"text":"أخرجه الحاكم (٣/ ١٢٩-١٣٠)، وابن عساكر (١٢/ ١٥٤/ ١) عن عبد الرحمن ابن محمد بن منصور الحارثي عنه. وقال الحاكم:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: بل كذب، قبح الله واضعه\".\nقلت: ولم يسم واضعه، وهو - عندي - حسين الأشقر؛ فإنه متروك كما تقدم بيانه تحت الحديث (٣٥٨) . وقد قال الذهبي فيه - في حديث بعد هذا في \"التلخيص\" -:\n\"قلت: الأشقر وثق. وقد اتهمه ابن عدي\".\nوالحارثي - الراوي عنه - قال ابن عدي:\n\"حدث بأشياء لم يتابع عليها\". وقال الدارقطني وغيره:\n\"ليس بالقوي\".\nومما يؤيد نكارة الحديث: أن عبد خير رواه عن علي في قوله ... فذكر الآية؛ قال رسول الله - ﷺ -:\n\"المنذر والهادي: رجل من بني هاشم\".\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (١/ ١٢٦)، ومن طريقه ابن عساكر: حدثني عثمان بن أبي شيبة: حدثنا مطلب بن زياد عن السدي عنه.\nوهذا إسناد صحيح، رجاله ثقات.","vol":"10","page":537},{"text":"وقد رواه ابن عساكر من غير طريق عبد الله فأفسده؛ قال: أخبرنا أبو العز بن كادش: أنبأنا أبو الطيب طاهر بن عبد الله: أنبأنا علي بن عمر بن محمد الحربي: أنبأنا أحمد بن الحسن بن عبد الجبار: أخبرنا عثمان بن أبي شيبة ... فساقه مختصرًا بلفظ:\n\"والهادي علي\".\nوهو بهذا الاختصار منكر، ولعله من أبي العز بن كادش - واسمه أحمد بن عبيد الله - شيخ ابن عساكر؛ فقد قال ابن النجار:\n\"كان مخلطًا كذابًا، لا يحتج بمثله، وللأئمة فيه مقال\".\nوتوفي سنة ست وعشرين وخمس مئة. ووقع في \"اللسان\": \"ست وخمسين ... \"! وهو خطأ، والتصحيح من \"الشذرات\".\nوعلي بن عمر الحربي؛ فيه كلام أيضًا؛ ولكنه يسير، فراجعه - إن شئت - في \"اللسان\".\nوالحديث مما تلهج به الشيعة؛ ويتداولونه في كتبهم، فهذا إمامهم ابن مطهر الحلي قد أورده في كتابه الذي أسماه \"منهاج الكرامة في إثبات الإمامة\" (ص ٨١-٨٢- تحقيق الدكتور محمد رشاد سالم) من رواية \"الفردوس\"؛ قال:\n\"ونحوه أبو نعيم، وهو صريح في ثبوت الإمامة والولاية له\"!!\nوقلده عبد الحسين في \"مراجعاته\" (ص ٥٥)، ثم الخميني في \"كشف الأسرار\" (ص ١٦١)؛ وزاد عليهما في الكذب والافتراء أنه قال:\n\"وردت في ذلك سبعة أحاديث عند أهل السنة\"!","vol":"10","page":538},{"text":"ثم لم يذكر إلا حديثًا واحدًا زعم أنه أسنده إبراهيم الحموي إلى أبي هريرة!\nفمن إبراهيم الحموي هذا؟ والله لا أدري، ولا أظن الحميني نفسه يدري! فإن صح قوله أنه من أهل السنة؛ فيحتمل أن يكون إبراهيم بن سليمان الحموي، المترجم في \"الدرر الكامنة\"، و\"شذرات الذهب\"، و\"الفوائد البهية\"، و\"الأعلام\" للزركلي، فإن يكن هو؛ فهو من علماء الحنفية المتوفى سنة (٧٣٢ هـ)، فإن كان هو الذي عناه الخميني، وكان صادقًا في عزوه إليه؛ فإنه لم يذكر الكتاب الذي أسند الحديث فيه. فقوله عنه:\n\"أسند\"! كذب مكشوف؛ إذ كيف يسند من كان في القرن الثامن، فبينه وبين أبي هريرة مفاوز؟!\nولو فرضنا أنه أسنده فعلًا؛ فما قيمة مثل هذا الإسناد النازل الكثير الرواة؟! فإن مثله قل ما يسلم من علة؛ كما هو معلوم عند العارفين بهذا العلم الشريف!\nوالعبرة من هذا العزو ونحوه مما تقدم عن هؤلاء الشيعة؛ أنهم كالغرقى يتعلقون ولو بخيوط القمر! فلقد ساق السيوطي في \"الدر المنثور\" في تفسير هذه الآية عدة روايات؛ وليس فيها حديث الخميني عن أبي هريرة!\nوأما حديث ابن عباس الذي احتج به ابن المطهر الحلي؛ فقد عرفت ما فيه من العلل، التي تدل بعضها على بطلانه؛ فكيف بها مجتمعة؟!\nفاسمع الآن رد شيخ الإسلام ابن تيمية على الحلي؛ لتتأكد من بطلان الحديث، وجهل الشيعة وضلالهم؛ قال - ﵀ - (٤/ ٣٨):\n\"والجواب من وجوه:","vol":"10","page":539},{"text":"أحدها: أن هذا لم يقم دليل على صحته؛ فلا يجوز الاحتجاج به، وكتاب \"الفردوس\" للديلمي فيه موضوعات كثيرة، أجمع أهل العلم على أن مجرد كونه رواه لا يدل على صحة الحديث، وكذلك رواية أبي نعيم لا تدل على الصحة.\nالثاني: أن هذا كذب موضوع باتفاق أهل العلم بالحديث، فيجب تكذيبه ورده ... \".\nثم ذكر بقية الوجوه؛ وهي تسعة؛ ولولا أن يطول الكلام لسقتها كلها لأهميتها؛ منها قوله:\n\"الخامس: أن قوله: \"بك يهتدي المهتدون\"؛ ظاهره أن كل من اهتدى من أمة محمد فبه اهتدى! وهذا كذب بين؛ فإنه قد آمن بالنبي - ﷺ - خلق كثير واهتدوا به ودخلوا الجنة؛ ولم يسمعوا من علي كلمة واحدة، وأكثر الذين آمنوا بالنبي - ﷺ - واهتدوا به لم يهتدوا بعلي في شيء، وكذلك لما فتحت الأمصار وآمن واهتدى الناس بمن سكنها من الصحابة وغيرهم؛ كان جماهير المسلمين لم يسمعوا من علي شيئًا، فكيف يجوز أن يقال: بك يهتدي المهتدون؟! \".\nثم ذكر في الوجه السادس؛ أن الصحيح في تفسير الآية: أن المقصود بها النبي - ﷺ -؛ فهو النذير وهو الهادي. وأما تفسيره بعلي فباطل؛ لأنه قال: (ولكل قوم هاد)؛ وهذا يقتضي أن يكون هادي هؤلاء غير هادي هؤلاء، فتتعدد الهداة، فكيف يجعل علي هاديًا لكل قوم من الأولين والآخرين؟!\n<span data-type=\"title\" id=toc-4916>٤٩٠٠ </span>- (أنا وهذا (يعني: عليًا) حجة على أمتي يوم القيامة) .\nموضوع\nأخرجه الخطيب (٢/ ٨٨)، وابن عساكر (١٢/ ١٣٩/ ٢) عن مطر ابن أبي مطر، عن أنس بن مالك قال:","vol":"10","page":540},{"text":"كنت عند النبي - ﷺ -؛ فرأى عليًا مقبلًا، فقال ... فذكره. وقال ابن عساكر:\n\"مطر: هو الأسكاف؛ منكر الحديث\".\nقلت: وكذا قال فيه البخاري، وأبو حاتم، والنسائي؛ كما في \"الميزان\"، وساق له الذهبي حديثين؛ وقال:\n\"قلت: كلاهما موضوعان\". ثم ساق له هذا الحديث، وقال:\n\"وهذا باطل أيضًا\".\nقلت: والحديث مما أورده الشيعي في \"مراجعاته\" (ص ١٧٨) من رواية الخطيب فقط، ساكتًا عليه كعادته، بل محتجًا به قائلًا:\n\"وبماذا يكون أبو الحسن حجة كالنبي؟ لولا أنه ولي عهده، وصاحب الأمر من بعده؟! \".\nفيقال له: أثبت العرش ثم انقش؛ فالحديث باطل بشهادة الإمام النقاد الذهبي، فإن كان هذا ليس حجة عنده بصفته شيعيًا؛ فما باله يحتج بهذا الحديث وعشرات أمثاله على أهل السنة، وهو وأمثاله من الأئمة حجة عند أهل السنة؟! وليس هذا فقط؛ بل إنه ليوهمهم بأنه لا يحتج إلا بما هو صحيح إلا بما هو صحيح عندهم، والواقع يكذبه. فالله المستعان!\n<span data-type=\"title\" id=toc-4917>٤٩٠١ </span>- (مكتوب على باب الجنة: لا إله إلا الله، محمد رسول الله، علي أخو رسول الله؛ قبل أن تخلق السماوات والأرض بألفي عام) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (٧/ ٢٥٦)، وعنه الخطيب (٧/ ٣٨٧)، وعن هذا ابن عساكر (١٢/ ٧٠/ ٢) - أخرجه عن جماعة؛ منهم: الطبراني -،","vol":"10","page":541},{"text":"والعقيلي في \"الضعفاء\" (ص ٩)، وعنه ابن عساكر (١٢/ ١٤٧/ ٢) قالوا: حدثنا محمد بن عثمان بن أبي شيبة: حدثنا زكريا بن يحيى: حدثنا يحيى بن سالم: حدثنا أشعث ابن عم حسن بن صالح - وكان يفضل على الحسن -: حدثنا مسعر عن عطية عن جابر مرفوعًا. وقال أبو نعيم:\n\"تفرد به أشعث وكادح بن رحمة عن مسعر\".\nقلت: وقال العقيلي:\n\"أشعث كان له مذهب؛ ليس ممن يضبط الحديث. وزكريا الكسائي ويحيى ابن سالم؛ ليسا بدون أشعث في الأسانيد\"!\nكذا الأصل: \"في الأسانيد\"! وفي \"اللسان\" - نقلًا عن العقيلي -:\n\"في هذا المذهب\". وهو الصواب؛ لمطابقته لما في ابن عساكر عنه.\nويحيى بن سالم كوفي؛ ضعفه الدارقطني، وهو غير يحيى بن سالم الراوي عن ابن عمر؛ لأنه متأخر الطبقة عنه كما ترى، وهو الذي استظهره الحافظ في \"اللسان\".\nوهذا الراوي ذكره ابن حبان في \"الثقات\".\nوزكريا بن يحيى الكسائي شيعي متروك، كما تقدم ذكره تحت الحديث (٤٨٨٩)؛ فهو آفة هذا الحديث.\nوابن أبي شيبة مختلف فيه كما تقدم؛ وقد وثق، فالعلة من شيخه.\nوأما متابعة كادح التي ذكرها أبو نعيم؛ فقد أخرجها ابن عدي في ترجمته من \"الكامل\" (٣٣٩/ ١)، ومن طريقه ابن عساكر (١٢/ ٧١/ ٢) عن مسعر بن كدام بلفظ:","vol":"10","page":542},{"text":"\"رأيت على باب الجنة ... \" الحديث؛ دون قوله:\n\"قبل أن تخلق ... \". وقال ابن عدي:\n\"وكادح بن رحمة؛ عامة ما يرويه غير محفوظ، ولا يتابع عليه في أسانيده ولا في متونه\". وقال الحاكم، وأبو نعيم:\n\"روى عن مسعر والثوري أحاديث موضوعة\".\nقلت: فمتابعته مما لا يفرح بها.\nوالحديث؛ أورده الذهبي في ترجمة الكسائي؛ في جملة ما أنكر عليه من الحديث.\n(تنبيه): قال الهيثمي في \"المجمع\" (٩/ ١١١):\n\"رواه الطبراني في \"الأوسط\"، وفيه أشعث ابن عم الحسن بن صالح؛ وهو ضعيف، ولم أعرفه\"!\nقلت: وهذا الجمع بين التضعيف ونفي المعرفة؛ غريب غير معروف عند العلماء بالحرج والتعديل! فلعل قوله: \"ولم أعرفه\" مقحم من بعض النساخ.\nثم إن فيه تقصيرًا ظاهرًا في إعلال الحديث، وفيه ذلك المتروك وشيخه الضعيف!!\n(تنبيه آخر): وعزاه السيوطي في \"الجامع الكبير\" (١/ ٧٤٤)، والشيخ علاء الدين - تبعًا له في \"الكنز\" -: للطبراني في \"الأوسط\"، والخطيب في \"المتفق والمفترق\"، وابن الجوزي في \"الواهيات\" عن جابر.\nوعزاه الشيعي في \"مراجعاته\" (ص ١٧٨) إلى الأولين معزوًا إلى \"الكنز\"،","vol":"10","page":543},{"text":"ولم يعزه إلى الثالث منهم - وهو ابن الجوزي في \"الواهيات\" -؛ تدليسًا على القراء، وكتمًا عنهم لحقيقة حال الحديث الذي يدل عليه عزوه إليه!\nوأيضًا؛ فإنه لم يذكر الشطر الثاني من الحديث، الذي يدل على حاله أيضًا عند أهل العقول!\nهذا؛ وقد فاتني التنبيه على أن لفظ العقيلي ليس فيه:\n\"علي أخو رسول الله\"، وقال بديله:\n\"أيدته بعلي\".\nوكذلك رواه في ترجمة الكسائي (ص ١٤٤) .\nوقد روي كذلك من حديث أبي الحمراء، وهو الآتي بعده.\n<span data-type=\"title\" id=toc-4918>٤٩٠٢ </span>- (لما أسري بي؛ رأيت في ساق العرش مكتوبًا: لا إله إلا الله، محمد رسول الله صفوتي من خلقي، أيدته بعلي ونصرته) .\nموضوع\nأخرجه ابن عساكر (١٢/ ١٤٧/ ٢) عن عبادة بن زياد الأسدي: أخبرنا عمرو بن ثابت بن أبي المقدام عن أبي حمزة الثمالي عن سعيد بن جبير عن أبي الحمراء خادم رسول الله - ﷺ - مرفوعًا.\nقلت: وهذا موضوع مسلسل بالرافضة:\nالأول: أبو حمزة الثمالي - واسمه ثابت بن أبي صفية الكوفي - متفق على تضعيفه. بل قال الدارقطني:\n\"متروك\". وقال ابن حبان:","vol":"10","page":544},{"text":"\"كان كثير الوهم في الأخبار؛ حتى خرج عن حد الاحتجاج به إذا انفرد؛ مع غلوه في تشيعه\".\nوعده السليماني في قوم من الرافضة.\nالثاني: عمرو بن ثابت الكوفي؛ قال ابن معين:\n\"ليس بشيء\". وقال مرة:\n\"ليس بثقة ولا مأمون\". وقال النسائي:\n\"متروك الحديث\". وقال ابن حبان:\n\"يروي الموضوعات\". وقال أبو داود:\n\"رافضي خبيث\".\nالثالث: عبادة بن زياد الأسدي شيعي أيضًا، لكنه مختلف فيه؛ كما تقدم بيانه تحت الحديث (٤٨٩٢) . فالآفة ممن فوقه، وشيخه هو الأحق بها.\nوبه أعله الهيثمي؛ فقال في \"المجمع\" (٩/ ١٢١):\n\"رواه الطبراني، وفيه عمرو بن ثابت؛ وهو متروك\".\n<span data-type=\"title\" id=toc-4919>٤٩٠٣ </span>- (من أراد أن ينظر إلى آدم في علمه، وإلى نوح في فهمه، وإلى إبراهيم في حلمه، وإلى يحيى بن زكريا في زهده، وإلى موسى بن عمران في بطشه؛ فلينظر إلى علي بن أبي طالب) .\nموضوع\nأخرجه ابن عساكر (١٢/ ١٤٠/ ٢) من طريق أبي جعفر أحمد بن محمد بن سعيد: أخبرنا محمد بن مسلم بن وارة: أخبرنا عبيد الله بن موسى العبسي: أخبرنا","vol":"10","page":545},{"text":"أبو عمرو الأزدي عن أبي راشد الحبراني عن أبي الحمراء مرفوعًا.\nقلت: وأبو عمرو هذا؛ لم أعرفه!\nووقع في \"اللآلىء\" (١/ ١٨٤) من رواية الحاكم: \"أبو عمر الأزدي\"، وقال:\n\"قال ابن الجوزي: موضوع، أبو عمر متروك\".\nقلت: فيحتمل أنه حفص بن سليمان أبو عمر البزاز الكوفي الأسدي؛ فإنهم كثيرًا ما يبدلون الزاي من السين كما في \"أنساب السمعاني\"، ثم هو إلى ذلك معروف بشدة الضعف، حتى كذبه الساجي وغيره.\nوقد أقره السيوطي - ثم ابن عراق (١/ ٣٨٥) - ابن الجوزي على حكمه عليه بالوضع، لكنهما ذكرا له بعض الطرق الأخرى، يأتي الكشف عن علتها إن شاء الله تعالى.\nوقد اختلف على عبيد الله بن موسى على وجوه:\n١- فرواه محمد بن مسلم بن وارة عنه هكذا.\n٢- ورواه محمد بن أبي هاشم النوفلي عنه: حدثنا العلاء عن أبي إسحاق السبيعي عن أبي داود نفيع (الأصل: مقنع! وهو تصحيف) عن أبي الحمراء به. أخرجه الديلمي.\nوسكت عنه السيوطي وابن عراق! وليس بجيد؛ فإن أبا داود هذا - وهو الأعمى - مشهور بالضعف الشديد؛ قال الحافظ:\n\"متروك. وقد كذبه ابن معين\".","vol":"10","page":546},{"text":"٣- وقال محمد بن عمران بن حجاج: حدثنا عبيد الله بن موسى عن أبي راشد - يعني: الحبراني (الأصل: الحماني!) عن أبي هارون العبد ي عن أبي سعيد الخدري مرفوعًا به.\nأخرجه ابن شاهين في \"السنة\".\nقلت: وسكتا عليه أيضًا! وأبو هارون العبد ي: اسمه عمارة بن جوين؛ وحاله كالأعمى؛ قال الحافظ:\n\"متروك، ومنهم من كذبه، شيعي\".\nوذكر له ابن عراق شاهدًا من حديث ابن عباس؛ من طريق مسعر بن يحيى عن شريك عن أبي إسحاق عن أبيه عنه. وقال:\n\"وقال الذهبي في \"الميزان\": مسعر بن يحيى النهدي؛ لا أعرفه، وخبره منكر. انتهى (يعني: هذا) . وأبو الحمراء؛ قال البخاري: يقال: له صحبة، ولا يصح حديثه. والله أعلم\".\nقلت: وقد أشار الحافظ في ترجمة أبي الحمراء من \"التهذيب\" إلى ضعف الطريق الأولى عن سعيد بن جبير، وقال السيوطي في \"الجامع الكبير\" (٢/ ٣٤/ ٢):\n\"رواه ابن عساكر وابن الجوزي في \"الواهيات\" من طريقين عن أبي الحمراء\"!\nوقد روي الحديث من حديث أنس نحوه مرفوعًا؛ بلفظ:\n\"يا أيها الناس! من أحب أن ينظر إلى آدم في خلقه، وأنا في خلقي، وإلى إبراهيم في خلته، وإلى موسى في مناجاته، وإلى يحيى في زهده، وإلى عيسى","vol":"10","page":547},{"text":"في سمته (الأصل: سنه)؛ فلينظر إلى علي بن أبي طالب إذا خطر بين الصفين؛ كأنما يتقلع من صخر، أو يتحدر من دهر.\nيا أيها الناس! امتحنوا أولادكم بحبه؛ فإن عليًا لا يدعو إلى ضلالة، ولا يبعد عن هدى، فمن أحبه فهو منكم، ومن أبغضه فليس منكم\".\nأخرجه ابن عساكر (١٢/ ١٣٣/ ٢) من طريق أبي أحمد العباس بن الفضل ابن جعفر المكي: أخبرنا إسحاق بن إبراهيم الدبري - بصنعاء سنة إحدى وسبعين ومئتين -: أخبرنا عبد الرزاق عن حماد بن سلمة عن ثابت عن أنس قال:\nكان النبي - ﷺ - إذا أراد أن يشهر عليًا في موطن أو مشهد؛ علا على راحلته، وأمر الناس أن ينخفضوا دونه. وإن رسول الله - ﷺ - شهر عليًا يوم خيبر، فقال ... فذكره. وقال:\n\"هذا حديث منكر، وأبو أحمد المكي مجهول\".\nقلت: وهذا الرجل مما أغفلوه؛ فلم يذكره الذهبي ولا العسقلاني في كتابيهما، لا في السماء ولا في الكنى! والله أعلم.\nوإسحاق الدبري؛ فيه ضعف، فراجع ترجمته في \"اللسان\".\n(تنبيه): أورد حديث الترجمة هذا: الشيعي في \"مراجعاته\". وقال (ص ١٧٩):\n\"أخرجه البيهقي في \"صحيحه\"، والإمام أحمد بن حنبل في \"مسنده\"، وقد نقله عنهما ابن أبي الحديد في الخبر الرابع من الأخبار التي أوردها في (ص ٤٤٩) من المجلد الثاني من (شرح النهج) \"!!\nقلت: وهذا التخريج كذب لا أصل له، يقطع به كل من كان له معرفة بهذا","vol":"10","page":548},{"text":"العلم، فلو كان الحديث في \"مسند الإمام أحمد\"؛ فلماذا لم يورده الحافظ الهيثمي في \"مجمع الزوائد\"، والسيوطي في \"جامعه الكبير\"، و\"الصغير\"، ولا في \"الزوائد عليه\"؟!\nومما يؤكد لك ذلك: أن البيهقي ليس له كتاب باسم \"الصحيح\"، وإنما له \"السنن الكبرى\"، و\"معرفة السنن والآثار\" وغيرهما. فمن الواضح البين أن المقصود من هذا التخريج؛ إنما هو إظهار الحديث بمظهر الصحة.\nوابن أبي الحديد معتزلي شيعي غال؛ كما قال ابن كثير في \"البداية\" (١٣/ ١٩٩)، فلا يوثق بنقله؛ لا سيما في هذا الباب، كما لا يوثق بالناقل عنه، كما قدمنا لك فيما مضى من الأمثلة!!\n<span data-type=\"title\" id=toc-4920>٤٩٠٤ </span>- (يا علي! إن فيك من عيسى ﵊ مثلًا؛ أبغضته اليهود حتى بهتوا أمه، وأحبته النصاري حتى أنزلوه بالمنزلة التي ليس بها) (١) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (٢/ ١/ ٢٨١-٢٨٢)، والنسائي في \"الخصائص\" (ص ١٩)، وعبد الله بن أحمد (١/ ١٦٠)، وابن أبي عاصم في \"السنة\" (١٠٠٤)، والحاكم (٣/ ١٢٣)، وابن عساكر (١٢/ ١٣٥/ ٢-١٣٦/ ١) من طرق عن الحكم بن عبد الملك عن الحارث بن حصيرة عن أبي صادق عن ربيعة ابن ناجذ عن علي ﵁ قال:\nدعاني رسول الله - ﷺ - فقال ... فذكره. وزاد:\n_________\n(١) تقدم في هذا المجلد برقم (٤٨٤٢)، وما ههنا فيه فائدة زائدة. (الناشر)","vol":"10","page":549},{"text":"قال: وقال علي:\nألا وإنه يهلك في محب مطر؛ يقرظني بما ليس في، ومبغض مفتر؛ يحمله شنآني على أن يبتني، ألا وإني لست بنبي، ولا يوحى إلي، ولكني أعمل بكتاب الله وسنة نبيه - ﷺ - ما استطعت، فما أمرتكم به طاعة الله تعالى؛ فحق عليكم طاعتي فيما أحببتم أو كرهتم، وما أمرتكم بمعصية أنا وغيري؛ فلا طاعة لأحد في معصية الله ﷿؛ إنما الطاعة في المعروف. والسياق للحاكم؛ وقال:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"الحكم؛ وهاه ابن معين\".\nقلت: بل هو ممن اتفق الأئمة على تضعيفه؛ غير العجلي؛ فوثقه، فلا يعتد به، ولا سيما وهو معروف بالتساهل بالتوثيق؛ فكيف إذا خالف الجمهور من الأئمة.\nولذلك؛ فقد تساهل الشيخ أحمد شاكر ﵀ في تحسينه لإسناده في تعليقه على \"المسند\" رقم (١٣٧٦) !\nوقد أخرجه ابن عساكر من طريق عمرو بن ثابت عن صباح المزني عن الحارث بن حصيرة به.\nقلت: وهذه متابعة لا يفرح بها؛ فإن صباحًا هذا - وهو ابن يحيى -؛ قال الذهبي:\n\"متروك، بل متهم\".","vol":"10","page":550},{"text":"قلت: وهو شيعي.\nومثله عمرو بن ثابت في شدة الضعف والتشيع؛ كما تقدم بيانه تحت الحديث (٤٨٨٢،٤٩٠٢) .\nوالحارث بن حصيرة شيعي أيضًا، لكنهم اختلفوا في توثيقه؛ كما تقدم بيانه تحت الحديث (٤٨٨٦)، فتعصيب الجناية في هذا الحديث بمن دونه أولى.\nوفوقه ربيعة بن ناجذ، وهو مجهول؛ وإن وثقه ابن حبان والعجلي، فتساهلهما في توثيق المجهولين معروف.\nوالحديث؛ أورده الهيثمي (٩/ ١٣٣) - مع الزيادة -؛ وقال:\n\"رواه عبد الله والبزار - باختصار -، وأبو يعلى - أتم منه -، وفي إسناد عبد الله وأبي يعلى: الحكم بن عبد الملك؛ وهو ضعيف، وفي إسناد البزار: محمد بن كثير الكوفي، وهو ضعيف\".\nوأورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ٥٩)، وابن عراق في \"تنزيه الشريعة\" (١/ ٣٩٦) من رواية ابن حبان - يعني: في \"الضعفاء\" - من طريق عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب عن أبيه عن جده عن علي قال:\nجئت رسول الله - ﷺ - يومًا في ملأ من قريش؛ فنظر إلي، وقال ... فذكره نحوه؛ وزاد:\nفضحك الملأ الذين عنده وقالوا: انظروا؛ يشبه ابن عمه بعيسى! فأنزل القرآن: (ولما ضرب ابن مريم مثلًا إذا قومك منه يصدون) . وقال:","vol":"10","page":551},{"text":"\"قال ابن حبان: عيسى يروي عن أبيه عن آبائه أشياء موضوعة، لا يحل الاحتجاج به\".\n(تنبيه): أورد الشيعي في مراجعاته (ص ١٧٩) الحديث من رواية الحاكم؛ دون الزيادة من قول علي ﵁! والسبب واضح؛ فإنها صريحة في إبطال دعواهم العصمة له ولأهل بيته، كيف وهو يقول - إن صح -:\nوما أمرتكم بمعصية أنا وغيري فلا طاعة ... !\nفسوى بين نفسه وغيره في احتمال أمره بمعصية، فهل هذه صفة من له العصمة؟!\n<span data-type=\"title\" id=toc-4921>٤٩٠٥ </span>- (إن الأمة ستغدر بك بعدي) .\nضعيف\nأخرجه الحاكم (٣/ ١٤٠)، والخطيب في \"التاريخ\" (١١/ ٢١٦)، وابن عساكر (١٢/ ١٧٨/ ٢) عن هشيم عن إسماعيل بن سالم عن أبي إدريس الأودي عن علي ﵁ قال:\nإن مما عهد إلي - ﷺ - ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\" ! ووافقه الذهبي!\nقلت: وفيه نظر؛ فإن أبا إدريس هذا لم أعرف اسمه (١)، ولم أجد من وثقه؛ إلا يكون ابن حبان! فليراجع كتابه \"الثقات\"، فقد أورده البخاري في \"التاريخ\"\n_________\n(١) هو إبراهيم بن أبي الحديد، كما في \" كنى الدولابي \" وقد أروده ابن حبان في \" الثقات \" (٤/١١) كما ظن الشيخ - ﵀ - برواية إسماعيل هذا عنه فحسب. وكذا أورده ابن أبي حاتم (٢/٩٦/٢٦٢)، ونقل عن أبيه أنه جهّله، وجعل روايته على علي مرسلة.","vol":"10","page":552},{"text":"(٩/ ٦)، وابن حاتم في \"الجرح والتعديل\" (٤/ ٢/ ٣٣٤) من رواية أبي مسلمة عنه، ولم يذكرا فيه جرحًا ولا تعديلًا.\nووقع عند البخاري: \"الأودي\"؛ مطابقًا لما في \"المستدرك\".\nووقع عند ابن أبي حاتم: \"الأزدي\"؛ وهو موافق لما في \"ابن عساكر\"، وقال عقبه:\n\"قال البيهقي: فإن صح هذا؛ فيحتمل أن يكون المراد به - والله أعلم - في خروج من خرج عليه في إمارته، ثم في قتله\".\nقلت: ففي قوله: \"إن صح\"؛ إشارة إلى أنه غير صحيح عنده.\nومثله قوله الآتي عنه:\n\"إن كان محفوظًا\".\nوله متابع كما سأذكره.\nوسائر رجال الإسناد ثقات؛ إلا أنه فيه عنعنة هشيم - وهو ابن بشير الواسطي (١) -؛ قال الحافظ:\n\"ثقة ثبت، كثير التدليس والإرسال\".\nوأما المتابع؛ فهو ما رواه حبيب بن أبي ثابت عن ثعلبة الحماني عن علي ... مثله.\nأخرجه البزار (٣/ ٢٠٣/ ٢٥٦٩)، والعقيلي في \"الضعفاء\" (ص ٦٤)، وابن عساكر؛ قال الأخيران:\n_________\n(١) لكنه متابع عند الدولابي في \" الكنى \" كما سبقت الإشارة آنفًا؛ فبرئت عهدته. (الناشر)","vol":"10","page":553},{"text":"\"قال البخاري: ثعلبة بن يزيد الحماني؛ فيه نظر، لا يتابع عليه في حديثه هذا\". زاد ابن عساكر:\n\"قال البيهقي: كذا قال البخاري، وقد رويناه بإسناد آخر عن علي؛ إن كان محفوظًا\".\nقلت: يعني: الإسناد الذي قبله، وقد عرفت آنفًا غمز البيهقي من صحته.\nومع أن البخاري قال في ترجمة الحماني هذا (١/ ٢/ ١٧٤):\n\"سمع عليًا، روى عنه حبيب بن أبي ثابت، يعد في الكوفيين، فيه نظر ... \"، ثم ذكر الحديث، وقال:\n\"لا يتابع عليه\".\nورواه ابن عدي عنه في \"الكامل\" (ق ٤٨/ ٢)؛ فإن هذا قال في آخر ترجمته:\n\"وأما سماعه من علي؛ ففيه نظر؛ كما قاله البخاري\"!\nقلت: وكأنه فهم من قول البخاري: \"فيه نظر\"؛ أي: في سماعه!\nوالمتبادر أنه يعني الرجل نفسه، وسماعه صريح في رواية لابن عساكر بلفظ:\nقال: سمعت عليًا على المنبر وهو يقول (١) ...\nوكذا في \"مسند أبي يعلى\" (١/ ٤٤٢/ ٣٢٨) في حديث آخر.\nلكن في ثبوت ذلك عنه عندي نظر حقًا؛ فإن حبيبًا - الراوي عنه - مدلس\n_________\n(١) ورواه البزار أيضًا (٣/٢٠٣/٢٥٦٩ و٢٠٤/٢٥٧٢)، وفيه قول علي:\nلتخضبنّ هذه من هذه؛ للحيته من رأسه.\nورواه أحمد (١/١٣٠)، وأبو يعلى (١/٤٤٣) بإسناد آخر عن عبد الله بن سبيع عن علي.","vol":"10","page":554},{"text":"أيضًا مثل هشيم؛ قال الحافظ أيضًا فيه:\n\"ثقة فقيه جليل، وكان كثير الإرسال والتدليس\".\nوله طريق ثالثة؛ لكنها جد واهية؛ لأنها من رواية حكيم بن جبير عن إبراهيم عن علقمة قال: قال علي ... فذكره.\nأخرجه ابن عساكر.\nقلت: والآفة من ابن جبير هذا؛ فإنه ضعيف جدًا، تركه شعبة وغيره. وقال الجوزجاني:\n\"كذاب\".\nوبالجملة؛ فجميع طرق الحديث واهية، وليس فيها ما يتقوى بغيره.\nنعم؛ قد أورده الحاكم (٣/ ١٤٢) من طريق حيان الأسدي: سمعت عليًا يقول: قال لي رسول الله - ﷺ -:\n\"إن الأمة ستغدر بك بعدي، وأنت تعيش على ملتي، وتقتل على سنتي، من أحبك أحبني، ومن أبغضك أبغضني، وإن هذه ستخضب من هذا\". يعني: لحيته من رأسه. وقال:\n\"صحيح\"!\nقلت: كذا وقع الحديث في \"المستدرك\" و\"التلخيص\" بدون إسناد (١) .\nوقوله: \"صحيح\" فقط؛ إنما هو الأسلوب أو اصطلاح الذهبي في \"تلخيصه\". فيبدو لي أن الطابع لما لم ير الحديث في \"المستدرك\"، ووجده في \"تلخيصه\"؛ نقله\n_________\n(١) وأورده - بإسناده - الحافظ ابن حجر في \" إتحاف المهرة \" (١١/٢٩٦) . (الناشر)","vol":"10","page":555},{"text":"عنه وطبعه في \"المستدرك\"! وفي حفظي أنه فعل ذلك في غير هذا الحديث أيضًا، ولكنه نبه عليه، بخلاف عمله هنا؛ فما أحسن.\nوأنا في شك من ثبوت هذا الحديث في \"المستدرك\"؛ فإني رأيت الحافظ السيوطي أورد الحديث - بهذا اللفظ الذي في \"التلخيص\" - في \"الجامع الكبير\" (١/ ١٦٣/ ١)، وقال:\n\"رواه الدارقطني في \"الأفراد\"، والخطيب عن علي ﵁\".\nقلت: فلو كان ثابتًا في \"المستدرك\"؛ لعزاه السيوطي إليه؛ إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-4922>٤٩٠٦ </span>- (أما إنك ستلقى بعدي جهدًا. يعني: عليًا) .\nضعيف\nأخرجه الحاكم (٣/ ١٤٠) من طريق سهل بن المتوكل: حدثنا أحمد ابن يونس: حدثنا محمد بن فضيل عن أبي حيان التيمي عن سعيد بن جبير عن ابن عباس ﵄ قال: قال النبي - ﷺ - لعلي ... فذكره، وزاد:\nقال: في سلامة من ديني؟ قال:\n\"في سلامة من دينك\". وقال:\n\"حديث صحيح على شرط الشيخين\"! ووافقه الذهبي!\nقلت: نعم هو على شرطهما من أحمد بن يونس فما فوقه.\nوأما سهل بن المتوكل؛ فليس على شرطهما، بل هو مجهول عندي؛ فإني لم أجد له ترجمة فيما لدي من المصادر (١) !\n_________\n(١) ترجمه ابن حبان في \" الثقات \" (٨/٢٩٤)، وقال: \" يروي عنه أهل بلده، وهو من بني شيبان. إذا حدّث عن إسماعيل بن أويس غرب \". (الناشر)","vol":"10","page":556},{"text":"فإن كان ثقة، أو توبع من ثقة؛ فالحديث صحيح؛ وإلا فهو من حصة هذا الكتاب. والله أعلم.\nوقد أخرج الزيادة: أبو يعلى في قصة الحديقة من حديث علي أيضًا. قال الهيثمي (٩/ ١١٨):\n\"رواه أبو يعلى، والبزار، وفيه الفضل بن عميرة؛ وثقه ابن حبان، وضعفه غيره، وبقية رجاله ثقات\".\nوأخرجها الحاكم (٣/ ١٣٩)، والطبراني - دون الزيادة -. وصححه الحاكم.\nووافقه الذهبي؛ مع أنه جزم في ترجمة ابن عميرة بأنه منكر الحديث! ثم ساق له هذا الحديث بالزيادة. قال الهيثمي:\n\"وفيه من لم أعرفهم، ومندل أيضًا فيه ضعف\".\n<span data-type=\"title\" id=toc-4923>٤٩٠٧ </span>- (تقاتل الناكثين، والقاسطين، والمارقين: بالطرقات، والنهروانات، وبالشعفات) .\nموضوع بهذا التمام\nأخرجه الحاكم (٣/ ١٣٩-١٤٠) عن محمد بن يونس القرشي: حدثنا عبد العزيز بن الخطاب: حدثنا علي بن غراب [عن] ابن أبي فاطمة عن الأصبغ بن نباتة عن أبي أيوب الأنصاري ﵁ قال: سمعت النبي - ﷺ - يقول لعلي بن أبي طالب ... فذكره.\nقال أبو أيوب: قلت: يا رسول الله! مع من نقاتل هؤلاء الأقوام؟ قال:\n\"مع علي بن أبي طالب\".\nقلت: سكت عنه الحاكم؛ وكأنه لظهور آفته!","vol":"10","page":557},{"text":"واقتصر الذهبي على تضعيفه! فقصَّر؛ فإنه شر من ذلك؛ الأصبغ بن نباتة كتروك متهم بالكذب.\nومثله ابن أبي فاطمة ٠ واسمه علي؛ وهو علي بن الحزور -؛ وقد ساق الذهبي في \"ميزانه\" هذا الحديث - دون الشطر الثاني منه - في ترجمة الأصبغ من طريق علي بن الحزور عنه. وقال:\n\"علي بن الحزور هالك\".\nقلت: ومحمد بن يونس القرشي: هو الكديمي الكذاب الوضاع.\nوللحديث طرق أخرى عن أبي أيوب وغيره دون الزيادة؛ فلا بد من تتبعها ودراستها؛ لنتبين مرتبة الحديث بدونها:\n٢- عن محمد بن حميد: حدثنا سلمة بن الفضل: حدثني أبو زيد الأحول عن عتاب بن ثعلبة: حدثني أبو أيوب الأنصاري في خلافة عمر بن الخطاب ﵁ قال:\nأمر رسول الله - ﷺ - علي بن أبي طالب بقتال الناكثين والقاسطين والمارقين.\nأخرجه الحاكم (٣/ ١٣٩)، ومن طريقه ابن عساكر (١٢/ ١٨٥/ ٢) .\nقلت: وسكت عليه الحاكم كالذي قبله!\nوتعقبه الذهبي بقوله:\n\"قلت: لم يصح، وساقه الحاكم بإسنادين مختلفين - إلى أبي أيوب - ضعيفين\"!\nقلت: قد بينت آنفًا أن الأول واه جدًا، بل موضوع. وهذا قريب منه؛ فإن","vol":"10","page":558},{"text":"عتاب بن ثعلبة لايعرف؛ قال الذهبي في ترجمته من \"الميزان\":\n\"عداده في التابعين. روى عنه أبو زيد الأحول حديث: قتال الناكثين. والإسناد مظلم، والمتن منكر\".\nوأقره الحافظ في \"اللسان\":\nوسلمة بن الفضل، ومحمد بن حميد؛ كلاهما ضعيف.\nوأبو زيد الأحول: اسمه ثابت بن يزيد؛ وهو ثقة ثبت.\n٣- عن المعلى بن عبد الرحمن: أخبرنا شريك عن سليمان بن مهران الأعمش: أخبرنا إبراهيم عن علقمة والأسود قالا:\nأتينا أبا أيوب الأنصاري عند منصرفه من صفين ... فقال:\nإن رسول الله - ﷺ - أمرنا بقتال ثلاثة مع علي: بقتال الناكثين ... الحديث.\nأخرجه ابن عساكر.\nقلت: وهذا موضوع؛ آفته المعلى هذا؛ كان يضع الحديث، وقد صرح عند موته بأنه وضع في فضل علي ﵁ تسعين - أو قال: سبعين - حديثًا.\nوشريك: هو ابن عبد الله القاضي؛ وهو سيىء الحفظ.\nلكن الآفة من المعلى، وهو راوي الحديث المتقدم (٤٨٩٦) بهذا الإسناد.\n٤- عن محمد بن كثير: أخبرنا الحارث بن حصيرة عن أبي صادق عن مخنف ابن سليم عنه نحوه.\nأخرجه ابن عساكر، وكذا الطبراني - كما في \"المجمع\" (٦/ ٢٣٥) -؛ وقال:","vol":"10","page":559},{"text":"\"وفيه محمد بن كثير الكوفي؛ وهو ضعيف\"!\nقلت: حاله شر من ذلك؛ فقد قال فيه أحمد:\n\"خرقنا حديثه\". وقال ابن المديني:\n\"كتبنا عنه عجائب، وخططت على حديثه\". وقال البخاري:\n\"منكر الحديث\".\nوالحارث بن حصيرة شيعي مختلف فيه؛ كما تقدم بيانه تحت الحديث (٤٨٨٦) .\nومما سبق؛ يتبين أنه ليس في هذه الطرق ما يقوي بعضها بعضًا!\nفلننظر في الشواهد التي سبقت الإشارة إليها، وهي مروية عن ابن مسعود، وعلي، وأبي سعيد الخدري ﵃:\n٢- أما حديث ابن مسعود؛ فيرويه زكريا بن يحيى الخزاز المقري: أخبرنا إسماعيل بن عباد المقري: أخبرنا شريك عن منصور عن إبراهيم عن علقمة عن عبد الله به نحوه.\nأخرجه ابن عساكر (١٢/ ١٨٥/ ١) .\nقلت: وهذا إسناد ضعيف جدًا؛ آفته إسماعيل بن عباد - وهو السعدي المزني البصري - كما في \"كامل ابن عدي\" (١٣/ ١) . وقال:\n\"ليس بذلك المعروف\". وقال العقيلي (ص ٢٩):\n\"بصري؛ حديثه غيرمحفوظ\". وقال في \"الميزان\":","vol":"10","page":560},{"text":"\"قال الدارقطني: متروك. وقال ابن حبان: إسماعيل بن عباد أبو محمد المزني بصري، لا يجوز الاحتجاج به بحال\". زاد في \"اللسان\":\n\"وقال ابن حبان: كتبنا عنه نسخة بهذا الإسناد، لا تخلو عن المقلوب والموضوع\".\nقلت: والإسناد الذي أشار إليه؛ كلهم ثقات؛ فهو الآفة.\nوشريك ضعيف الحفظ؛ كما تقدم.\nوزكريا بن يحيى - وهو الخزاز؛ بمعجمات - من شيوخ البخاري؛ قال الحافظ:\n\"صدوق له أوهام، لينه بسببها الدارقطني\".\nوالحديث؛ قال الهيثمي (٦/ ٢٣٥):\n\"رواه الطبراني، وفيه من لم أعرفه\" (١) .\n٣- أما حديث علي؛ فله عنه طرق:\nالأولى: عن أبي الجارود عن زيد بن علي بن الحسين بن علي عن أبيه عن جده عنه مرفوعًا.\nأخرجه ابن عساكر (١٢/ ١٨٤/ ٢) .\nقلت: وأبو الجارود: اسمه زياد بن المنذر؛ وهو رافضي، كان يضع الحديث؛ كما قال ابن حبان. وقال ابن معين:\n\"كذاب عدو الله\".\n_________\n(١) وله طريقان آخران عن إبراهيم به:\nالأولى: رواها الطبراني في \" الكبير \" (١٠٠٥٤) و\" الأوسط \" (٩٤٣٤) .\nالثانية: رواها في \" الكبير \" (١١٥٣) وحده. (الناشر)","vol":"10","page":561},{"text":"الثانية: عن الربيع بن سهل الفزاري عن سعيد بن عبيد عن علي بن ربيعة الوالبي قال: سمعت عليًا على منبركم هذا يقول:\nعهد إلي النبي ﵇ أني مقاتل بعده القاسطين ... الحديث.\nأخرجه أبو يعلى (١/ ٣٩٧/ ٥١٩)، وابن عساكر. وكذا العقيلي في \"الضعفاء\" (ص ١٣٢)، وقال:\n\"الأسانيد في هذا الحديث عن علي لينة الطرق. والرواية عنه في الحرورية صحيحة\".\nقلت: والربيع بن سهل متفق على تضعيفه. وقال فيه ابن معين:\n\"ليس بشيء\". وقال - مرة -.\n\"ليس بثقة\". وقال أبو زرعة:\n\"منكر الحديث\".\nالثالثة: عن محمد بن الحسن بن عطية بن سعد العوفي. . . . . (١): حدثني عمي عمرو بن عطية بن سعد عن أخيه الحسن بن عطية بن سعد عن عطية: حدثني جدي سعد بن جنادة عن علي قال:\nأمرت بقتل ثلاثة ... (فذكرهم، وزاد:)\nفأما القاسطون؛ فأهل الشام. وأما الناكثون؛ فذكرهم. وأما المارقون؛ فأهل النهروان. يعني: الحرورية.\n_________\n(١) كذا فراغ في الأصل الخطي للشيخ - ﵀ - ومكانه في \" البداية والنهاية \" (٧/٣٣٨) لابن كثير: \" حدثني أبي \". (الناشر)","vol":"10","page":562},{"text":"أخرجه ابن عساكر.\nقلت: وإسناده مظلم مسلسل بالضعفاء: محمد بن الحسن فمن فوقه - على ما في الأصل من البياض -، وأشدهم ضعفًا: عمرو بن عطية؛ فقد أورده العقيلي في \"الضعفاء\" (ص ٣١٠)، وروى بسنده الصحيح عن البخاري أنه قال:\n\"في حديثه نظر\".\nوقد جعل هذا الحافظ في \"اللسان\" من قول العقيلي نفسه، وليس من روايته عن البخاري؛ فوهم!\nالرابعة: عن أبي غسان عن جعفر - أحسبه: الأحمر - عن عبد الجبار الهمداني عن أنس بن عمرو عن أبيه عن علي قال ... فذكره مثل الذي قبله دون الزيادة.\nأخرجه ابن عساكر (١٢/ ١٨٤/ ٢-١٨٥/ ١) .\nقلت: وهذا إسناد مظلم؛ أنس بن عمرو وأبوه مجهولان، كما في \"الميزان\" و\"اللسان\"؛ إلا أن ابن حجر زاد في ترجمة الأول؛ فقال:\n\"ذكره ابن حبان في (الثقات) \"!\nقلت: وابن حبان معروف بتساهله في التوثيق.\nوعبد الجبار الهمداني: هو ابن العباس الهمداني الشبامي؛ وثقوه، لكن ذكر الذهبي في \"الميزان\":\n\"قال أبو نعيم: لم يكن بالكوفة أكذب منه\". وقال العقيلي في \"الضعفاء\" (ص ٢٦٠):\n\"لا يتابع على حديثه، وكان يتشيع\".","vol":"10","page":563},{"text":"وجعفر الأحمر - هو ابن زياد - وثقوه - أيضًا - مع تشيعه.\nالخامسة: عن أبي العباس بن عقدة: أخبرنا الحسن بن عبيد بن عبد الرحمن الكندي: أخبرنا بكار بن بشر: أخبرنا حمزة الزيات عن الأعمش عن إبراهيم عن علي. وعن أبي سعيد التيمي، عن علي قال ... فذكره.\nأخرجه ابن عساكر (١٢/ ١٨٥/ ١) .\nقلت: وسنده مظلم أيضًا؛ ابن عقدة حافظ شيعي معروف، وقد اختلفوا فيه؛ كما تراه في \"اللسان\". وقد قال البرقاني للدارقطني:\n\"أيش أكثر ما نفسك من ابن عقدة؟ قال: الإكثار بالمناكير\".\nقلت: وهذا من مناكيره؛ فإن الحسن بن عبيد وبكار بن بشر؛ لم أجد من ذكرهما.\nوحمزة الزيات - وهو ابن حبيب القارىء التيمي، أحد الأئمة السبعة -؛ قال الحافظ:\n\"صدوق زاهد، ربما وهم\".\nوإبراهيم: هو ابن يزيد النخعي، ولم يدرك عليًا؛ فهو منقطع.\nوكذلك هو من الطريق الأخرى؛ فإن أبا سعيد التيمي لم يذكر له ابن أبي حاتم (١/ ٢/ ٢٤٧) رواية عن علي؛ فقال:\n\"روى عن الأشعث بن قيس أنه حذر الفتن. روى عنه الأعمش\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو في عداد المجهولين.","vol":"10","page":564},{"text":"والتحذير المشار إليه: أخرجه الدولابي في \"الكنى\" (١/ ١٩١) من طريق أخرى عن الأعمش عن حيان أبي سعيد التيمي قال:\nحذر الأشعث بن قيس الفتن. فقيل له: إنك قد خرجت أنت مع علي؟! قال: ومن لكم بإمام مثل علي؟!\nالسادسة: عن مطر عن حكيم بن جبير عن إبراهيم عن علقمة عنه به.\nأخرجه ابن عساكر أيضًا.\nقلت: وهذا آفته مطر - وهو ابن ميمون، وهو ابن أبي مطر الإسكاف -، وهو متروك متهم؛ روى موضوعات، وقد سبق أحدها برقم (٤٩٠٠) .\nوحكيم بن جبير قريب منه؛ مع تشيع.\nالسابعة: عن جعفر الأحمر عن يونس بن أرقم عن أبان عن خليد العصري قال: سمعت أمير المؤمنين عليًا يقول يوم النهروان ... فذكره.\nقلت: وهذا آفته أبان؛ وهو ابن أبي عياش، متروك متهم؛ تقدم مرارًا.\nويونس بن أرقم؛ لينه الحافظ عبد الرحمن بن خراش.\nوذكره ابن حبان في \"الثقات\"؛ وقال:\n\"كان يتشيع\".\nقلت: وجعفر الأحمر شيعي أيضًا؛ كما تقدم أكثر من مرة.\n٤- وأما حديث أبي سعيد؛ فيرويه إسماعيل بن أبان: أخبرنا إسحاق بن إبراهيم الأزدي عن أبي هارون العبد ي عنه قال:\nأمرنا رسول الله - ﷺ - بقتال الناكثين والقاسطين والمارقين. فقلنا: يا رسول الله! أمرتنا بقتال هؤلاء؛ فمع من؟ قال:","vol":"10","page":565},{"text":"\"مع علي بن أبي طالب، معه يقاتل عمار بن ياسر\".\nرواه ابن عساكر.\nقلت: وهذا آفته أبو هارون هذا - واسمه عمارة بن جوين -؛ قال الحافظ في \"التقريب\":\n\"متروك، ومنهم علي بن المديني؛ فقال - وقد سئل عنه -:\n\"أكذب من فرعون\". وقال ابن حبان:\n\"كان يروي عن أبي سعيد ما ليس من حديثه\".\nوإسحاق بن إبراهيم الأزدي؛ لم أعرفه، وفي الرواة كثرة بهذا الاسم والنسب، لكني لم أر فيهم أزديًا. والله أعلم.\nوإسماعيل بن أبان؛ إن كان الغنوي؛ فهو كذاب، وإن كان الوراق؛ فهو ثقة.\nوبالجملة؛ فليس في هذه الشواهد ما يشد من عضد الطرف الأول من حديث الترجمة؛ لشدة ضعفها، وبعضها أشد ضعفًا من بعض، لا سيما وفي رواتها كثير من الشيعة والرافضة، فهم مظنة التهمة؛ ولو لم يصرح أحد باتهامهم، فكيف وكثير منهم متهمون بالكذب والوضع؟!\nوالحديث؛ أورده ابن عراق في الفصل الثاني من \"تنزيه الشريعة\" (١/ ٣٨٧)، ولم يستقص طرقه استقصاءنا، ولا تعرض مطلقًا لبيان عللها، وإنما ذكر قول العقيلي المتقدم:\n\"وأسانيدها لينة\"!","vol":"10","page":566},{"text":"أما ما وجه لينها، وما نسبة اللين فيها؛ فهذا كله مما لم يعرج عليه!\nفالحمد لله الذي وفقنا للقيام بذلك، وهو المرجو أن يزيدنا من فضله؛ إنه سميع مجيب.\n<span data-type=\"title\" id=toc-4924>٤٩٠٨ </span>- (يا علي! ستقاتل الفئة الباغية، وأنت على الحق، فمن لم ينصرك يومئذ فليس مني) .\nضعيف\nأخرجه ابن عساكر (١٢/ ١٨٦/ ١) من طريق أبي أحمد محمد بن أحمد العسال: أخبرنا أبو يحيى الرازي - وهو عبد الرحمن بن محمد بن سالم -: أخبرنا عبد الله بن جعفر المقدسي: أخبرنا ابن وهب عن ابن لهيعة عن أبي عشانة عن عمار بن ياسر مرفوعًا.\nقلت: وهذا إسناد مظلم؛ عبد الله بن جعفر لم أعرفه.\nومثله أبو يحيى الرازي.\nوأما أبو أحمد العسال؛ فهو أحد حفاظ الحديث المشهورين؛ ترجم له السمعاني في \"الأنساب\" (ق ٣٩٠/ ١)، وغيره.","vol":"10","page":567},{"text":"<span data-type=\"title\" id=toc-4925>٤٩٠٩ </span>- (والذي نفسي بيده! إن فيكم لرجلًا يقاتل الناس من بعدي على تأويل القرآن، كما قاتلت المشركين على تنزيله، وهم يشهدون أن لا إله الله، فيكبر قتلهم على الناس؛ حتى يطعنوا على ولي الله تعالى، ويسخطوا عمله، كما سخط موسى أمر السفينة والغلام والجدار، وكان ذلك كله رضي الله تعالى) .\nموضوع\nولوائح الوضع عليه ظاهرة، وإن كنت لم أقف على إسناده مع","vol":"10","page":567},{"text":"الأسف! ويكفي في الدلالة على عدم صحته؛ أن السيوطي اقتصر في عزوه - في \"الجامع الكبير\" (٢/ ٣٢٤/ ١) - على الديلمي فقط عن أبي ذر. وكذا في \"الكنز\" (٦/ ١٥٥/ ٢٥٨٧) !!\n<span data-type=\"title\" id=toc-4926>٤٩١٠ </span>- (يا أبا رافع! سيكون بعدي قوم يقاتلون عليًا؛ حقًا على الله جهادهم، فمن لم يستطع جهادهم بيده؛ فبلسانه، فمن لم يستطع بلسانه؛ فبقلبه، ليس وراء ذلك شيء) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٤٨/ ٢): حدثنا محمد ابن عثمان بن أبي شيبة: أخبرنا يحيى بن الحسن بن فرات: أخبرنا علي بن هاشم عن محمد بن عبيد الله بن أبي رافع: أخبرنا عون بن عبيد الله بن أبي رافع عن أبيه عن جده أبي رافع قال:\nدخلت على رسول الله - ﷺ - وهو نائم ٠ أو يوحى إليه -، وإذا حية في جانب البيت، فكرهت أن أقتلها فأوقظه، فاضطجعت بينه وبين الحية، فإن كان شيء كان بي دونه، فاستيقظ وهو يتلو هذه الآية: (إنما وليكم الله ورسوله والذين آمنوا) الآية. قال:\n\"الحمد لله\". فرآني إلى جانبه، فقال:\n\"ما أضجعك ههنا؟! \". قلت: لمكان هذه الحية. قال:\n\"قم إليها فاقتلها\". فقتلها. فحمد الله ثم أخذ بيدي فقال ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته محمد بن عبيد الله بن أبي رافع، وهو شيعي؛ وأحد رواة الحديث المتقدم في الوصية بعلي رقم (٢٨٨٢)، وهو صاحب حديث:","vol":"10","page":568},{"text":"\"إذا طنت أذن أحدكم ... \"؛ كما تقدم التنبيه عليه هناك.\nوعون بن عبيد الله بن أبي رافع؛ لم أجد من ذكره؛ غير ابن أبي حاتم، فقال (٣/ ١/ ٣٨٥):\n\"عون بن علي بن عبيد الله بن أبي رافع، ويقال: عون بن عبيد الله بن أبي رافع؛ فنسب إلى جده. ومنهم من يقول: عون بن عبد الله بن أبي رافع؛ يخطىء فيه. وبعض الناس جعله ثلاثة أسامي؛ كتب في موضع: عون بن عبيد الله، وفي موضع: عون بن علي بن عبيد الله، وفي موضع: عون بن عبد الله، وكلهم واحد. روى عن أبيه، وعبيد الله بن عبد الله بن عمر. روى عنه يحيى بن سعيد الأنصاري، وأبو جعفر محمد بن علي، وموسى بن يعقوب الزمعي. سئل ابن معين عن عون بن عبيد الله بن أبي رافع؟ فقال: مشهور\".\nويحيى بن الحسن بن فرات؛ لم أجد من ذكره.\nوابن أبي شيبة؛ فيه ضعف، كما سبق أكثر من مرة.\nوالحديث؛ قال الهثيمي (٩/ ١٣٤) .\n\"رواه الطبراني، وفيه محمد بن عبيد الله بن أبي رافع؛ ضعفه الجمهور، ووثقه ابن حبان. ويحيى بن الحسين (كذا) بن الفرات لم أعرفه، وبقية رجاله ثقات\"!\n<span data-type=\"title\" id=toc-4927>٤٩١١ </span>- (أنا أقاتل على تنزيل القرآن، وعلي يقاتل على تأويله) .\nضعيف جدًا\nأخرجه ابن السكن في \"الصحابة\" من طريق الحارث بن حصيرة عن جابر الجعفي عن محمد بن علي بن الحسين عن أبيه عن الأخضر ابن أبي الأخضر عن النبي - ﷺ - به. وقال:\n\"الأخضر غير مشهور في الصحابة، وفي إسناد حديثه نظر\".","vol":"10","page":569},{"text":"كذا في \"الإصابة\" للحافظ ابن حجر. وقال:\n\"وأشار الدارقطني إلى أن جابرًا تفرد به. وجابر رافضي\".\nقلت: وهو - إلى ذلك - متروك متهم، فهو آفة الحديث، وإن كان الحارث بن حصيرة شيعيًا أيضًا، ولكنه قد وثق؛ كما سبق مرارًا.\n<span data-type=\"title\" id=toc-4928>٤٩١٢ </span>- (يا علي! أخصمك بالنبوة، ولا نبوة بعدي، وتخصم الناس بسبع ولا يحاجك فيها أحد من قريش: أنت أولهم إيمانًا بالله، وأوفاهم بعهد الله، وأقومهم بأمر الله، وأقسمهم بالسوية، وأعدلهم في الرعية، وأبصرهم بالقضية، وأعظمهم عند الله مزية) .\nموضوع\nأخرجه أبو نعيم (١/ ٥٥-٦٦)، ومن طريقه ابن عساكر (١٢/ ٧٠/ ٢) عن خلف بن خالد العبد ي البصري: حدثنا بشر بن إبراهيم الأنصاري عن ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل قال: قال النبي - ﷺ - ... فذكره.\nقلت: وهذا موضوع؛ آفته الأنصاري هذا؛ قال ابن عدي:\n\"هو عندي من يضع الحديث\". وقال ابن حبان:\n\"كان يضع الحديث على الثقات\".\nومن فوقه كلهم ثقات.\nوالعبد ي مستور؛ كما في \"التقريب\".\nوالحديث؛ أورده ابن الجوزي في \"الموضوعات\"، وقال:\n\"موضوع، آفته بشر\". كما في \"اللآلىء\" (١/ ١٦٧)، وعقب عليه بقوله:\n\"قلت: له طريق آخر، قال أبو نعيم ... \"!","vol":"10","page":570},{"text":"قلت: فذكر الحديث الآتي بعد هذا، فلم يصنع شيئًا؛ لأن فيه آفة أخرى كما سترى. ولذلك تعقبه ابن عراق بقوله (١/ ٣٥٢):\n\"قلت: فيه عصمة بن محمد؛ أحد المتهمين بالوضع\".\nقلت: وقد ساق له ابن عساكر شاهدًا من طريق أبي سعيد عمرو بن عثمان ابن راشد السواق: أخبرنا عبد الله بن مسعود الشامي: أخبرنا ياسين بن محمد بن أيمن عن أبي حازم مولى ابن عباس عن ابن عباس قال: قال عمر بن الخطاب:\nكفوا عن علي؛ فإني سمعت رسول الله - ﷺ -[ذكر] فيه خصالًا؛ لو أن خصلة منها في جميع آل الخطاب؛ كان أحب إلي مما طلعت عليه الشمس ...\nقلت: فذكرها، وفيه قصة.\nقلت: وآفته ياسين بن محمد؛ قال الذهبي:\n\"لا يعرف. وقال الأزدي: متروك\".\nوأبو حازم مولى ابن عباس: اسمه نبتل، وهو ثقة؛ كما قال أحمد في رواية ابن أبي حاتم (٤/ ١/ ٥٠٨) عنه.\nومن دون ياسين؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-4929>٤٩١٣ </span>- (يا علي! لك سبع خصال، لا يحاجك فيهن أحد يوم القيامة: أنت أول المؤمنين بالله إيمانًا، وأوفاهم بعهد الله، وأقومهم بأمر الله، وأرأفهم بالرعية، وأقسمهم بالسوية، وأعلمهم بالقضية، وأعظمهم مزيةً يوم القيامة) .\nموضوع\nأخرجه أبو نعيم (١/ ٦٦) من طريق عصمة بن محمد عن يحيى","vol":"10","page":571},{"text":"ابن سعيد الأنصاري عن سعيد بن المسيب عن أبي سعيد قال: قال رسول الله - ﷺ - لعلي - وضرب بين كتفيه - ... فذكره.\nقلت: وهذا موضوع؛ آفته عصمة هذا؛ قال ابن معين:\n\"كذاب يضع الحديث\". وقال العقيلي:\n\"يحدث بالبواطيل عن الثقات\".\n(تنبيه): بهذا الحديث؛ ختم عبد الحسين الشيعي أحاديثه الأربعين وزيادة؛ التي ساقها في \"مراجعاته\": المراجعة (٤٧) تحت عنوان: (أربعون حديثًا من السنن المؤيدة للنصوص) ! ثم ختمها بقوله:\n\"إلى ما لا يسع المقام استقصاؤه من أمثال هذه السنن المتضافرة المتناصرة باجتماعها كلها على الدلالة على معنى واحد؛ هو أن عليًا ثاني رسول الله - ﷺ - في هذه المة، وأن له عليها من الزعامة بعد النبي - ﷺ - ما كان له - ﷺ -، فهي من السنن المتواترة في معناها، وإن لم يتواتر لفظها\"!!\nوأقول - مستعينًا بالله تعالى وحده -:\nليس في الأربعين التي ساقها من الأحاديث الثابتة سوى أربعة أحاديث، ليس فيها مما أخرجه الشيخان حديث واحد؛ اللهم إلا حديث علي:\nإنه لعهد النبي - ﷺ -: لا يحبني إلا مؤمن، ولا يبغضني إلا منافق ... فإنه أخرجه مسلم.\nوحديث آخر من الأربعة؛ حسن فقط! وكلها لا تدل مطلقًا على المعنى الذي ذكره الشيعي!","vol":"10","page":572},{"text":"وما مثل حديث مسلم هذا إلا مثل حديثه الآخر؛ حديث البراء، عن النبي - ﷺ - أنه قال في الأنصار:\n\"لا يحبهم إلا مؤمن، ولا يبغضهم إلا منافق\".\nوبقية الأحاديث لا يصح منها شيء، وأكثرها موضوع كما سبق بيانه بما لا تراه في كتاب آخر، وهي ابتداءً من الحديث رقم (٤٨٨٢)، وانتهاء إلى هذا الحديث، ومجموعها (٣١) حديثًا، ومجموعة أخرى من الأربعين كنت خرجتها قديمًا برقم (٣٥٣، ٣٥٥،٣٥٧، ٢٢٩٥، ٢٣١٠، ٢٩٥٥) .\nوبقي علي تخريج حديثين فقط من أربعينه الموضوعة، لم يتيسر لي الآن الوقوف على إسناديهما:\nالأول:\n\"علي باب علمي، ومبين من بعدي لأمتي ما أرسلت به ... \" (١) .\nوالآخر:\n\"علي مني؛ منزلتي من ربي\".\nوإن كان لوائح الوضع عليهما؛ فعسى الله أن يوفقني للاطلاع على سنديهما.\nثم وقفت على إسناد الأول منهما (٢)، فخرجته برقم (٥٧٩٨) .\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" الديلمي \" (٢/٢٩٩) \". (الناشر)\n(٢) وهو مخرج فيما تقدم (٢١٦٥) ! (الناشر)","vol":"10","page":573},{"text":"<span data-type=\"title\" id=toc-4930>٤٩١٤ </span>- (الثقلان: كتاب الله: طرف بيد الله ﷿، وطرف بأيديكم، فتمسكوا به لا تضلوا. والآخر عترتي. وإن اللطيف الخبير نبأني أنهما لن يتفرقا حتى يردا علي الحوض، فسألت ذلك لهما ربي، فلا تقدموهما فتهلكوا، ولا تقصروا عنهما فتهلكوا، ولا تعلموهم؛ فهم أعلم منكم) .\nضعيف\nأورده الهيثمي في \"المجمع\" (٩/ ١٦٣-١٦٤) من حديث زيد بن أرقم مطولًا بقصة غدير خم، وهذا طرف منه، ولم يعزه لأحد! والظاهر أنه سقط اسم مخرجه من قلمه، أو قلم الناسخ. وقال:\n\"وفي سنده حكيم بن جبير؛ وهو ضعيف\".\nقلت: وهو شيعي، وقد مضى له بعض الأحاديث.\nثم إن الحديث إنما أوردته من أجل الجملة الأخيرة منه؛ وإلا فما قبله ثابت في أحاديث سبق تخريج بعضها في \"الصحيحة\" برقم (٧١٣،٢٠٢٤) .\nثم رأيت الحديث في \"معجم الطبراني الكبير\" (١/ ١٢٨/ ٢) من طريق عبد الله ابن بكير الغنوي عن حكيم بن جبير عن أبي الطفيل عن زياد بن أرقم به.\nوالغنوي هذا؛ قال أبو حاتم:\n\"كان من عتق الشيعة\". وقال الساجي:\n\"من أهل الصدق، وليس بقوي\".\nوذكر له ابن عدي مناكير.","vol":"10","page":574},{"text":"<span data-type=\"title\" id=toc-4931>٤٩١٥ </span>- (أنزلوا آل محمد بمنزلة الرأس من الجسد، وبمنزلة العينين من الرأس؛ فإن الجسد لا يهتدي إلا بالرأس، وإن الرأس لا يهتدي إلا بالعينين) .\nموضوع\nأورده الهيثمي في \"المجمع\" (٩/ ١٧٢) عن سلمان قال ... فذكره.\nقلت: لم يرفعه إلى النبي - ﷺ -. وقال:\n\"رواه الطبراني، وفيه زياد بن المنذر، وهو متروك\".\nقلت: وهو رافضي كان يضع الحديث؛ كما قال ابن حبان.\nوكذبه ابن معين.\nوالحديث؛ قال الشيعي في \"مراجعاته\" (ص ٢٨):\n\"أخرجه جماعة من أصحاب \"السنن\" بالإسناد إلى أبي ذر مرفوعًا\"!\nقلت: وفي هذا التخريج تدليس خبيث؛ فإن أصحاب \"السنن\" عندنا - أهل السنة -؛ إنما هم عند الإطلاق: أصحاب \"السنن الأربعة\": أبو داود، والترمذي، والنسائي، وابن ماجه، ولم يخرج أحد منهم مثل هذا الحديث، فالظاهر أنه يعني بعض مؤلفي الشيعة!\nثم رأيت إسناد الحديث في \"المعجم الكبير\" للطبراني (١/ ١٢٤/ ٢) و(٣/ ٣٩/ ٢٦٤٠ - ط) قال: حدثنا محمد بن عبد الله الحضرمي: أخبرنا جندل بن والق: أخبرنا محمد بن حبيب العجلي عن إبراهيم بن حسن عن زياد بن المنذر عن عبد الرحمن بن مسعود العبد ي عن عليم عن سلمان ...","vol":"10","page":575},{"text":"<span data-type=\"title\" id=toc-4932>٤٩١٦ </span>- (الزموا مودتنا أهل البيت؛ فإنه من لقي الله ﷿ وهو يودنا؛ دخل الجنة بشفاعتنا، والذي نفسي بيده! لا ينفع عبد ًا عمله إلا بمعرفة حقنا) (١) .\nمنكر\nوهو من حديث الحسن بن علي ﵁ مرفوعًا. قال الهيثمي في \"مجمع الزوائد\" (٩/ ١٧٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه ليث بن أبي سليم وغيره\".\nوأورده الخميني في \"كشف الأسرار\" (١٩٧)، وراجع له \"منهج الكرامة\"، و\"المراجعات\"!\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" راجع \" الأوسط \"\". (الناشر)","vol":"10","page":576},{"text":"<span data-type=\"title\" id=toc-4933>٤٩١٧ </span>- (معرفة آل محمد براءة من النار، وحب آل محمد جواز على الصراط، والولاية لآل محمد أمان من العذاب) .\nموضوع\nأخرجه الكلاباذي في \"مفتاح المعاني\" (١٤٧/ ٢) من طريق محمد بن الفضل عن محمد بن سعد أبي طيبة عن المقداد بن الأسود مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن الفضل - وهو ابن عطية المروزي - متروك؛ كذبه الفلاس وغيره. وقال أحمد:\n\"حديثه حديث أهل الكذب\". ولذلك قال الحافظ في \"التقريب\":\n\"كذبوه\".\nوشيخه محمد بن سعد أبو طيبة؛ لم أعرفه، ولم يورده الدولابي في \"الكنى\"!\nوالحديث؛ عزاه الشيعي (ص ٢٩)؛ للقاضي عياض في \"الشفا\" (ص ٤٠) من قسمه الثاني، طبع الأستانة سنة (١٣٢٨) !","vol":"10","page":576},{"text":"قلت: وهو في \"الشفا\" معلق بدون إسناد!\nومثل هذا التخريج مما يدل اللبيب على قيمة أحاديث كتاب الشيعي؛ فإنه حشاه بالأحاديث الضعيفة والموضوعة وما لا إسناد له؛ فإنه لا يتورع من إيراد ما هو مقطوع بوضعه عند الأئمة السنة، ملبسًا على العامة أنه صحيح عندهم؛ لمجرد إيراد بعضهم إياه ولو بإسناد موضوع، أو بدون إسناد كهذا!!\nوقلده الخميني؛ فأورده في \"كشفه\" (ص ١٩٧) مجزومًا به!\n<span data-type=\"title\" id=toc-4934>٤٩١٨ </span>- (لا يبغضنا ولا يحسدنا أحد إلا ذيد [عن الحوض] يوم القيامة بسياط من نار) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (١/ ١٣١/ ٢): حدثنا أبو مسلم الكشي: أخبرنا عبد الله بن عمرو الواقعي: أخبرنا شريك عن محمد بن زيد عن معاوية ابن خديج قال:\nأرسلني معاوية بن أبي سفيان ﵀ إلى الحسن بن علي ﵃ أخطب على يزيد بنتًا له أو أختًا له، فأتيته، فذكرت له يزيد، فقال: إنا قوم لا نزوج نساءنا حتى نستأمرهن، فأتها. فأتيتها، فذكرت لها يزيد، فقالت: والله لا يكون ذاك حتى يسير فينا صاحبك كما سار فرعون في بني إسرائيل، يذبح أبناءهم، ويستحيي نساءهم! فرجعت إلى الحسن، فقلت: أرسلتني إلى فلقة من الفلق! تسمي أمير المؤمنين فرعون! فقال:\nيا معاوية! إياك وبغضنا؛ فإن رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا موضوع؛ آفته الواقعي هذا؛ قال علي بن المديني:","vol":"10","page":577},{"text":"\"كان يضع الحديث\".\nوكذبه الدارقطني.\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٩/ ١٧٢) مختصرًا؛ من عند قول الحسن: يا معاوية ... وفيه الزيادة التي بين المعكوفتين. وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد الله بن عمرو الواقعي (كذا)؛ وهو كذاب\".\n<span data-type=\"title\" id=toc-4935>٤٩١٩ </span>- (أيها الناس! من أبغضنا - أهل البيت -؛ حشره الله يوم القيامة يهوديًا، وإن صام وصلى وزعم أنه مسلم - احنجر بذلك من سفك دمه، وأن يؤدي الجزية عن يد وهم صاغرون -. مثل لي أمتي في الطين، فمر بي أصحاب الرايات، فاستغفرت لعلي وشيعته) (١) .\nموضوع\nرواه الطبراني في \"الأوسط\" من حديث جابر بن عبد الله الأنصاري قال: خطبنا رسول الله - ﷺ -؛ فسمعته وهو يقول ... فذكره. قال الهيثمي (٩/ ١٧٢):\n\"وفيه من لم أعرفهم\".\nقلت: ولوائح الوضع عليه ظاهرة.\nوالحديث؛ أورده الشيعي في \"مراجعاته\" في حاشية (ص ٣٠) بصيغة الجزم؛ من رواية الطبراني، نقلًا عن \"إحياء السيوطي\" وغيره! ولو كان يريد الحق لنقله عن الهيثمي الذي بين علته، لكنه - عن عمد - يتحاشاه؛ لما فيه من البيان، وهو لا يريده للقراء، وإنما يريد تضليلهم بمثل ذلك العزو الهزيل!\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" انظر (٦٨٦٣) \". (الناشر)","vol":"10","page":578},{"text":"<span data-type=\"title\" id=toc-4936>٤٩٢٠ </span>- (من مات على حب آل محمد؛ مات شهيدًا. ألا ومن مات على حب آل محمد؛ مات مغفورًا له. ألا ومن مات على حب آل محمد؛ مات تائبًا. ألا ومن مات على حب آل محمد؛ مات مؤمنًا مستكمل الإيمان. ألا ومن مات على حب آل محمد؛ بشره ملك الموت بالجنة؛ ثم منكر ونكير. ألا ومن مات على حب آل محمد؛ يزف إلى الجنة كما تزف العروس إلى بيت زوجها. ألا ومن مات على حب آل محمد؛ فتح له في قبره بابان إلى الجنة. ألا ومن مات على حب آل محمد؛ جعل الله قبره مزار ملائكة الرحمة. ألا ومن مات على حب آل محمد؛ مات على السنة والجماعة.\nألا ومن مات على بغض آل محمد؛ جاء يوم القيامة مكتوب بين عينيه: آيس من رحمة الله. ألا ومن مات على بغض آل محمد؛ مات كافرًا. ألا ومن مات على بغض آل محمد؛ لم يشم رائحة الجنة) .\nباطل موضوع\nأورده الزمخشري في تفسير آية المودة هكذا بتمامه!\nوعزاه الشيعي في \"مراجعاته\" (ص ٣٠) للثعلبي في \"تفسيره\"؛ لكنه لم يسق الجملتين الأخيرتين منه ليقول:\n\"إلى آخر خطبته العصماء\"! وقال:\n\"وأرسلها الزمخشري في تفسير الآية من \"كشافه\" إرسال المسلمات\"!\nقلت: وهذا من جهله أو تجاهله، بل وتضليله للقراء؛ فإن أهل العلم يعلمون أن الزمخشري في الحديث كالغزالي؛ لا يوثق بهما في الحديث؛ لأنهما غريبان","vol":"10","page":579},{"text":"عنه، فكم من أحاديث ضعيفة وموضوعة في \"تفسيره\"، ولذلك وضع عليه الحافظ الزيلعي تخريجًا لأحاديثه، ثم لخصه الحافظ ابن حجر؛ وهو المسمى بـ \"الكافي الشاف في تخريج أحاديث الكشاف\"، وقد حكم فيه على هذا الحديث بالوضع، فأصاب، قال (٤/ ١٤٥/ ٣٥٤):\n\"رواه الثعلبي: أخبرنا عبد الله بن محمد بن علي البلخي: حدثنا يعقوب ابن يوسف بن إسحاق: حدثنا محمد بن أسلم: حدثنا يعلى بن عبيد عن إسماعيل بن قيس عن جرير بطوله. وآثار الوضع عليه لائحة. ومحمد ومن فوقه أثبات. والآفة فيه ما بين الثعلبي ومحمد\".\nقلت: ولم أعرفهما، فأحدهما قد تَقَوَّلَه.\n<span data-type=\"title\" id=toc-4937>٤٩٢١ </span>- (نزلت هذه الآية على رسول الله - ﷺ -: (إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون)، فخرج رسول الله - ﷺ - ودخل المسجد؛ والناس يصلون بين راكع وقائم يصلي؛ فإذا سائل، قال: يا سائل! أعطاك أحد شيئًا؟ فقال: لا؛ إلا هذا الراكع - لعلي - أعطاني خاتمًا) .\nمنكر\nأخرجه الحاكم في \"علوم الحديث\" (ص ١٠٢)، وابن عساكر (١٢/ ١٥٣/ ٢) من طريق محمد بن يحيى بن الضريس: حدثنا عيسى بن عبد الله ابن عبيد الله بن عمر بن علي بن أبي طالب قال: حدثنا أبي عن أبيه عن جده عن علي قال ... فذكره. وقال الحاكم:\n\"تفرد به ابن الضريس عن عيسى العلوي الكوفي\".","vol":"10","page":580},{"text":"قلت: وهو متهم؛ قال في \"الميزان\":\n\"قال الدارقطني: متروك الحديث. وقال ابن حبان: يروي عن آبائه أشياء موضوعة\". ثم ساق له أحاديث.\n(تنبيه): عيسى بن عبد الله بن عبيد الله بن عمر ... إلخ؛ هكذا وقع في هذا الإسناد عند المذكورين. والذي في \"الميزان\" و\"اللسان\":\nعيسى بن عبد الله بن محمد بن عمر! فسمى جده: محمدًا، بدل: عبيد الله؛ ولعله الصواب؛ فإنه كذلك في \"الكامل\" (٢٩٥/ ١) في الترجمة، وفي بعض الأحاديث التي ساقها تحتها، وأحدها من طريق محمد بن يحيى بن ضريس: حدثنا عيسى بن عبد الله بن محمد ... ثم قال:\n\"وبهذا الإسناد تسعة أحاديث مناكير، وله غير ما ذكرت، وعامة ما يرويه لا يتابع عليه\".\nومما سبق؛ تعلم أن قول الآلوسي في \"روح المعاني\" (٢/ ٣٢٩):\n\"إسناده متصل\"!\nمما لا طائل تحته!\nواعلم أنه لا يتقوى الحديث بطرق أخرى ساقها السيوطي في \"الدر المنثور\" (٢/ ٢٩٣)؛ لشدة ضعف أكثرها، وسائرها مراسيل ومعاضيل لا يحتج بها!\nمنها - على سبيل المثال -: ما أخرجه الواحدي في \"أسباب النزول\" (ص ١٤٨) من طريق محمد بن مروان عن محمد بن السائب عن أبي صالح عن ابن عباس به ... وفيه قصة لعبد الله بن سلام.","vol":"10","page":581},{"text":"قلت: محمد بن مروان: هو السدي الأصغر، وهم متهم بالكذب.\nومثله محمد بن السائب؛ وهو الكلبي.\nومن طريقه: رواه ابن مردويه. وقال الحافظ ابن كثير:\n\"وهو متروك\".\nومثله: حديث عمار بن ياسر؛ أورده الهيثمي في \"المجمع\" (٧/ ١٧) . وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفهم\".\nوعزاه ابن كثير وغيره لرواية ابن مردويه؛ فقال الحافظ في \"تخريج الكشاف\":\n\"وفي إسناده خالد بن يزيد العمري، وهو متروك\".\nوأشار إلى ذلك ابن كثير؛ فإنه قال عقب حديث الكلبي السابق:\n\"ثم رواه ابن مردويه من حديث علي بن أبي طالب ﵁ نفسه، وعمار بن ياسر، وأبي رافع؛ وليس يصح شيء منها بالكلية؛ لضعف أسانيدها وجهالة رجالها\".\nقلت: ويشهد لذلك أمور:\nالأول: أنه ثبت أن الآية نزلت في عبادة بن الصامت لما تبرأ من يهود بني قينقاع وحلفهم.\nأخرجه ابن جرير (٦/ ١٨٦) بإسنادين عنه؛ أحدهما حسن.\nالثاني: ما أخرجه ابن جرير أيضًا، وأبو نعيم في \"الحلية\" (٣/ ١٨٥) عن عبد الملك بن أبي سليمان قال:","vol":"10","page":582},{"text":"سألت أبا جعفر محمد بن علي عن قوله ﷿: (إنما وليكم الله ...) الآية؛ قلنا: من الذين آمنوا؟ قال: (الذين آمنوا) (ولفظ أبي نعيم: قال: أصحاب محمد - ﷺ -) . قلنا: بلغنا أنها نزلت في علي بن أبي طالب؟! قال: علي من الذين آمنوا.\nوإسناده صحيح.\nقلت: فلو أن الآية نزلت في علي ﵁ خاصة؛ لكان أولى الناس بمعرفة ذلك أهل بيته وذريته، فهذا أبو جعفر الباقر ﵁ لا علم عنده بذلك!\nوهذا من الأدلة الكثيرة على أن الشيعة يلصقون بأئمتهم ما لا علم عندهم به!\nالثالث: أن معنى قوله تعالى في آخر الآية: (وهو راكعون)؛ أي: خاضعون. قال العلامة ابن حيان الغرناطي في تفسيره: \"البحر المحيط\" (٣/ ٥١٤) - عقب الآية -:\n\"هذه أوصاف ميز بها المؤمن الخالص الإيمان من المنافق؛ لأن المنافق لا يداوم على الصلاة، ولا على الزكاة، قال تعالى: (وإذا قاموا إلى الصلاة قاموا كسالى)، وقال تعالى: (أشحة على الخير) . ولما كانت الصحابة وقت نزول هذه الآية من مقيمي الصلاة ومؤتي الزكاة، وفي كلتا الحالتين كانوا متصفين بالخضوع لله تعالى والتذلل له؛ نزلت الآية بهذه الأوصاف الجليلة. والركوع هنا ظاهره الخضوع، لا الهيئة التي في الصلاة\".\nقلت: ويؤيده قول الحافظ ابن كثير:\n\"وأما قوله: (وهم راكعون)؛ فقد توهم بعض الناس أن هذه الجملة في","vol":"10","page":583},{"text":"موضع الحال من قوله: (ويؤتون الزكاة)؛ أي: في حال ركوعهم! ولو كان هذا كذلك؛ لكان دفع الزكاة في حال الركوع أفضل من غيره؛ لأنه ممدوح! وليس الأمر كذلك عند أحد من العلماء ممن نعلمه من أئمة الفتوى\".\n(تنبيه): قال الشيعي في كتابه (ص: ٣٦):\n\"أجمع المفسرون - كما اعترف به القوشجي، وهو من أئمة الأشاعرة - على أن هذه الآية إنما نزلت على علي حين تصدق راكعًا في الصلاة. وأخرج النسائي في \"صحيحه\" (!) نزولها في علي: عن عبد الله بن سلام. وأخرج نزولها فيه أيضًا صاحب \"الجمع بين الصحاح الستة\" في تفسيره سورة المائدة\"!!\nقلت: في هذا الكلام - على صغره - أكاذيب:\nأولًا: قوله: \"أجمع المفسرون ... \" باطل؛ سواء كان القائل من عزا إليه الاعتراف به أو غيره! كيف وقد سبق أن الأرجح - من حيث الرواية - نزولها في عبادة بن الصامت؟! وهناك أقوال أخرى حكاها المحقق الآلوسي (٢/ ٣٣٠) رادًا بها الإجماع المزعوم. وكيف يصح ذلك وقد حكى الخلاف إمام المفسرين ابن جرير الطبري؟! ورجح خلافه ابن حيان وابن كثير كما تقدم؟!\nثانيًا: قوله: \"وأخرج النسائي ... \" إلخ! كذب أيضًا؛ فإنه لم يخرجه النسائي في أي كتاب من كتبه المعروفة، لا في \"سننه الصغرى\"، ولا في \"سننه الكبرى\"، ولا في \"الخصائص\"، وكيف يمكن أن يكون هذا العزو صحيحًا، ولم يعزه إليه الذين ساقوا روايات هذا الحديث وخرجوها وعزوها إلى مصادرها المعروفة من كتب السنة، كالحافظين ابن كثير والسيوطي وغيرهما؟!\nزد على ذلك أن الحافظ المزي لم يورد الحديث مطلقًا في مسند عبد الله بن","vol":"10","page":584},{"text":"سلام من \"أطرافه\"؛ وهو يعتمد فيه على \"السنن الكبرى\" للنسائي!\nولا النابلسي في \"ذخائره\". واعتماده فيه على \"السنن الصغرى\"!\nوأما \"الخصائص\"؛ فقد راجعته بنفسي!\nثالثًا: قوله: \"في صحيحه\"!! من أكاذيبه المكشوفة؛ فإن المبتدئين في هذا العلم الشريف يعلمون أن النسائي ليس له كتاب يعرف بـ \"الصحيح\"، وغالب الظن أن الشيعة يستحلون هذا الكذب من باب (التقية)، أو باب (الغاية تبرر الوسيلة) ! وقد أدخلهم في إباحة الكذب المكشوف؛ لتضليل عامة القراء، وذلك مطرد عنده؛ فقد رأيته قال في ترجمة علي بن المنذر (ص ٩٨):\n\"احتج النسائي بحديثه في (الصحيح) \"!\nوطرد ذلك في سائر \"السنن الأربعة\"؛ تارة جمعًا، وتارة إفرادًا، فهو يقول (ص ٥٠):\n\"وتلك صحاحهم الستة\"!\nونحوه في (ص ٥٤) .\nوذكر أبا داود والترمذي؛ وقال:\n\"في (صحيحيهما) \"! (ص ٥٥،٥٧،٩٥،١١٦) .\nوذكر النسائي وأبا داود؛ وقال:\n\"فراجع (صحيحيهما) \"! (ص ٥٩) .\nويقول في ترمة نفيع بن الحارث (ص ١١١): \"واحتج به الترمذي في (صحيحه) \"!","vol":"10","page":585},{"text":"قلت: وفي هذا افتراء آخر؛ وهو قوله:\n\"احتج به الترمذي\"! فهذا كذب عليه؛ كيف وهو القائل فيه:\n\"يضعف في الحديث\"؛ كما في \"التهذيب\"؟! وفيه أن ابن عبد البر قال:\n\"أجمعوا على ضعفه، وكذبه بعضهم، وأجمعوا على ترك الرواية عنه\"!\nوإن إطلاقه اسم \"الصحيح\" على كل من \"السنن الأربعة\" ليهون أمام إطلاقه هذا الاسم على \"سنن البيهقي\"! فراجع التنبيه على ذلك تحت الحديث (٤٩٠٣) ! واحمد الله أن جعلك سنيًا لا تستحل الكذب على المخالفين والتدجيل عليهم!\nرابعًا: قوله: \"وأخرج نزولها فيه أيضًا صاحب \"الجمع بين الصحاح الستة\" ... \"!\nقلت: يعني به: كتاب ابن الأثير المسمى بـ \"جامع الأصول\"! وهذا كذب عليه؛ فإنه لم يخرجه هناك، ولا في غيره من المواطن، وكيف يخرجه والحديث ليس من شرطه؟! لأنه لم يروه أحد الستة الذين جمع أحاديثهم في كتابه، وهم: مالك، والشيخان، وأصحاب \"السنن الأربعة\"؛ حاشا ابن ماجه!\nثم رأيته كرر أكاذيبه المذكورة: في الصفحة (١٦٠) من \"مراجعاته\"!\nوللحديث طريق أخرى ساقطة، يأتي لفظها مطولًا برقم (٤٩٥٨) .\nثم رأيت ابن المطهر الحلي قد سبق عبد الحسين في فريته، فهو إمامه فيها، وفي كثير من فراه كما يأتي؛ فقد قال في كتابه \"منهاج الكرامة في إثبات الإمامة\" (ص ٧٤ - تحقيق الدكتور محمود رشاد سالم) - وقد ذكر هذه الآية: (.. وهم راكعون) -:","vol":"10","page":586},{"text":"\"وقد أجمعوا على أنها نزلت في علي ﵇ ... \"!!\nثم ساق الحديث مطولًا بلفظ آخر أنكر من حديث الترجمة، ذكره من رواية الثعلبي عن أبي ذر! وتبعه الخميني (ص ١٥٨) ! وسيأتي برقم (٤٩٥٨) .\nوقد أبطل شيخ الإسلام ابن تيمية استدلاله هذا من وجوه كثيرة؛ بلغت تسعة عشر وجهًا، يهمنا هنا الوجه الثاني منها، قال ﵀ (٤/ ٤) - وأقره الحافظ الذهبي في \"المنتقى منه\" (ص ٤١٩) -:\n\"قوله: \"قد أجمعوا أنها نزلت في علي\": من أعظم الدعاوى الكاذبة، بل أهل العلم بالنقل على أنها لم تنزل في علي بخصوصه، وأن الحديث من الكذب الموضوع، وأن \"تفسير الثعلبي\" فيه طائفة من الموضوعات؛ وكان حاطب ليل، وفيه خير ودين ولكن لا خبرة له بالصحيح والسقيم من الأحاديث. ثم نعفيك من دعوى الإجماع ونطالبك بسند واحد صحيح. وما أوردته عن الثعلبي واه، فيه رجال متهمون ... \".\nثم ذكر شيخ الإسلام أن في الآية ما يدل على كذب هذه الرواية؛ فقال:\n\"لو كان المراد بالآية أن يؤتي الزكاة في حالة الركوع؛ لوجب أن يكون ذلك شرطًا في الموالاة، وأن لا يتولى المسلم إلا عليًا فقط، فلا يتولى الحسن والحسين! ثم قوله: (الذين يقيمون ...) صيغة جمع، فلا تصدق على واحد فرد. وأيضًا فلا يثنى على المرء إلا بمحمود، وفعل ذلك في الصلاة ليس بمستحب، ولو كان مستحبًا؛ لفعله الرسول - ﷺ -، ولخص عليه ولكرر علي فعله، وإن في الصلاة لشغلًا، فكيف يقال: لا ولي لكم إلا الذين يتصدقون في حال الركوع؟! ... \" إلخ كلامه.","vol":"10","page":587},{"text":"وهو هام جدًا، فيه من علم الشيخ ما لا يوجد عند غيره، ولولا الإطالة والخروج عن الصدد؛ لنقلته بحذافيره؛ أو على الأقل ملخصًا.\nوإن من تضليلات عبد الحسين وإتهاماته القراء: أنه - بعد أن ادعى ذاك الإجماع الكاذب - أتبعه بقوله:\n\" ... كما اعترف به القوشجي؛ وهو من أئمة الأشاعرة\"!\nفمن هذا القوشجي؟ وفي أي عصر كان؟\nإذا رجعت إلى كتاب \"الأعلام\" للزركلي؛ وجدت فيه: أن وفاته كانت سن (٨٧٩)، وأنه فلكي رياضي، من فقهاء الحنفية ... ! وذكر مصادره فيها، وهي سبعة.\nفما قيمة هذا الاعتراف من مثل هذا الفقيه - إن صح نقل عبد الحسين عنه -؛ وهو لم يوصف بأنه من العارفين بأقوال العلماء، واختلافهم وإجماعهم، ثم هو في القرن التاسع الهجري؟!\nهذا؛ وكونه حنفيًا؛ يعني أنه ما تريدي، وليس أشعريًا كما زعم عبد الحسين! فهل كان قوله: \"من أئمة الأشاعرة\"؛ لغاية في نفس يعقوب؟ أم ذلك مبلغه من العلم؟!\nوزاد الخميني كذبة أخرى لها قرون!؛ فقال بين يدي حديث أبي ذر الباطل:\n\"وقد جاء في أربعة وعشرين حديثًا - من أحاديث أهل السنة - بأن هذه الآية في علي بن أبي طالب، ننقل هنا واحدة من تلك الأحاديث التي ذكرها أهل السنة\"!!","vol":"10","page":588},{"text":"ثم ذكر حديث أبي ذر المشار إليه آنفًا، وقد علمت - من كلام ابن تيمية والذهبي - أنه من الكذب الموضوع؛ فقس عليها تلك الأحاديث الأخرى؛ إن كان لها وجود!\n<span data-type=\"title\" id=toc-4938>٤٩٢٢ </span>- (نزلت هذه الآية: (يا أيها الرسول بلغ ما أنزل إليك من ربك)، يوم غدير (خم) في علي بن أبي طالب) .\nموضوع\nأخرجه الواحدي (ص ١٥٠)، وابن عساكر (١٢/ ١١٩/ ٢) من طريق علي بن عابس عن الأعمش وأبي الجحاف عن عطية عن أبي سعيد الخدري قال ... فذكره.\nقلت: وهذا إسناد واه؛ عطية - وهو ابن سعد العوفي - ضعيف مدلس.\nوعلي بن عابس ضعيف أيضًا؛ بل قال ابن حبان (٢/ ١٠٤-١٠٥):\n\"فحش خطؤه، وكثر وهمه، فبطل الاحتجاج به. قال ابن معين: ليس بشيء\".\nقلت: فأحد هذين هو الآفة؛ فقد ثبت من طرق عن عائشة وأبي هريرة وجابر: أن الآية نزلت على النبي - ﷺ - وهو في المدينة، فراجع \"سلسلة الأحاديث الصحيحة\" (٢٤٨٩) .\nولعل تعصيب الآفة بابن عابس أولى؛ فقد روي - بإسناد آخر - عن عطية عن أبي سعيد ما يوافق الطرق المشار إليها، ولو أن في الطريق إليه متهمًا، كما بينته في \"الروض النضير\" (٩٨٩) !\nوهذا الحديث الموضوع مما احتجت به الشيعة على إمامة علي ﵁، وهم يتفننون في ذلك؛ تارة بتأويل الآيات وتفسيرها بمعان لا يدل عليها شرع ولا","vol":"10","page":589},{"text":"عقل، وتارة بالاحتجاج بالأحاديث الواهية والموضوعة. ولا يكتفون بذلك؛ بل ويكذبون على أهل السنة بمختلف الأكاذيب؛ فتارة يعزون حديثهم إلى \"أصحاب السنن\" - وهم: أبو داود والترمذي والنسائي وابن ماجه؛ كما تقدم -، ولا يكون الحديث رواه أحدهم! كما صنع المدعو عبد الحسين الشيعي في الحديثين المتقدمين (٤٨٨٩،٤٩٥١) . وقد يضمون إلى ذلك كذبة أخرى؛ فيسمون \"السنن\" بـ: \"الصحاح\"؛ كما تقدم بيانه في الحديث الذي قبل هذا.\nوللعبد هذا أكاذيب أخرى متنوعة سبق التنبيه على بعضها تحت الحديث (٤٨٩٢) .\nومن ذلك قوله في \"مراجعاته\" (ص ٥٧) في هذا الحديث:\n\"أخرجه غير واحد من أصحاب \"السنن\"؛ كالإمام الواحدي ... \"!\nقلت: وهذا من أكاذيبه أيضًا؛ فإن الواحدي ليس من أصحاب \"السنن\" عندنا؛ كما تقدمت الإشارة إلى ذلك آنفًا، وإنما هو مفسر من أهل السنة؛ لا يلتزم في روايته الأحاديث الصحيحة كما تقدم بيانه في الحديث السابق، فمن عزا إليه حديثًا موهمًا القراء بذلك أنه حديث صحيح - كما فعل الشيعي هنا وفي عشرات الأحاديث الأخرى، كما تقدم ويأتي -؛ فهو من المدلسين الكذابين بلا شك أو ريب! وقد عرفت حال إسناد الواحدي في هذا الحديث.\nوقد جرى على سننه - في الكذب والافتراء - خميني هذا الزمان، فجاء بفرية أخرى؛ فزعم في كتابه \"كشف الأسرار\" - وحري به أن يسمى بـ \"فضيحة الأشرار\"؛ فقد كشف فيه فعلًا عن فضائح كثيرة من عقائد الشيعة لا يعلمها عنهم كثير من أهل السنة كما سترى -؛ قال الخميني (ص ١٤٩) من كتابه المذكور:","vol":"10","page":590},{"text":"\"إن هذه الآية (آية العصمة المتقدمة) نزلت - باعتراف أهل السنة واتفاق الشيعة - في غدير (خم) بشأن إمامة علي بن أبي طالب\"!!\nقلت: وما ذكره من اتفاق الشيعة لا يهمنا هنا؛ لأنهم قد اتفقوا على ما هو أضل منه! وإنما البحث فيما زعمه من \"اعتراف أهل السنة\"؛ فإنه من أكاذيبه أيضًا الكثيرة التي يطفح بها كتابه! وإمامه في ذلك ابن المطهر الحلي في كتابه \"منهاج الكرامة في إثبات الإمامة\" الذي يركض من خلفه عبد الحسين؛ فقد سبقتهم إلى هذه الفرية، وإلى أكثر منها، تقدم أحدها في الحديث الذي قبله، قال (ص ٧٥) من \"منهاجه\":\n\"اتفقوا على نزولها في علي ﵇\"!\nفقال ابن تيمية في الرد عليه في \"منهاج السنة\" (٢/ ١٤) - وتبعه الذهبي -:\n\"هذا أعظم كذبًا وفرية مما قاله في الآية السابقة: (.. ويؤتون الزكاة وهم راكعون)؛ فلم يقل هذا ولا ذاك أحد من العلماء الذين يدرون ما يقولون ... \" إلخ كلامه المفصل؛ في أجوية أربعة متينة مهمة، فليراجعها من شاء التوسع والتفصيل.\nوإن مما يدل الباحث المنصف على افترائهم فيما ادعوه من الاتفاق: أن السيوطي في \"الدر المنثور\" - مع كونه من أجمع المفسرين للآثار الواردة في التفسير وأكثرهم حشرًا لهل؛ دون تمييز صحيحهما من ضعيفها - لم يذكر تحت هذه الآية غير حديث أبي سعيد هذا؛ وقد عرفت وهاءه! وحديث آخر نحوه من رواية ابن مردويه عن ابن مسعود، سكت عنه - كعادته -، وواضح أنه من وضع الشيعة كما يتبين من سياقه! ثم ذكر السيوطي أحاديث كثيرة موصولة ومرسلة، يدل مجموعها على بطلان ذكر علي وغدير (خم) في نزول الآية، وأنها عامة، ليس لهل علاقة","vol":"10","page":591},{"text":"يعلي من قريب ولا بعيد، فكيف يقال - مع كل هذه الأحاديث التي ساقها السيوطي -: إن الآية نزلت في علي؟! تالله إنها لإحدى الكبر!\nوإن مما يؤكد للقراء أن الشيعة يحرفون القرآن - ليطابق هذا الحديث الباطل المصرح بأن الآية نزلت يوم غدير (خم) -: أن قوله تعالى: (والله يعصمك من الناس)؛ إنما يعني المشركين الذين حاولوا منعه من الدعوة، وقتله بشتى الطرق، كما قال الشافعي:\n\"يعصمك من قتلهم أن يقتلوك حتى تبلغ ما أنزل إليك\".\nرواه عنه البيهقي في \"الدلائل\" (٢/ ١٨٥) .\nفهؤلاء لم يكن لهم وجود يوم الغدير؛ لأنه كان بعد حجة الوداع في طريقه إلى المدينة كما هو معلوم! وإنما نزلت الآية قبل حجته - ﷺ - وهو في المدينة لا يزال يجاهد المشركين؛ كما تدل الأحاديث الكثيرة التي سبقت الإشارة إليها قريبًا، ومنها حديث أبي هريرة المشار إليه في أول هذا التخريج.\nإذا عرفت هذا؛ فإنك تأكدت من بطلان الحديث، وبطلان قول الشيعة: إن المقصود بـ (الناس) في الآية أصحاب النبي - ﷺ - الذين كانوا معه في يوم الغدير! بل المقصود عندهم أبو بكر وعمر وعثمان وكبار الصحابة! لأن معنى الآية عندهم: (يا أيها الرسول بلغ ما أنزل إليك من ربك): (أن عليًا هو الخليفة من بعدك) (وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس): كأبي بكر وغيره!\nونحن لا نقول هذا تقولًا عليهم، بل هو ما يكادون يصرحون به في كتبهم، لولا خوفهم من أن ينفضح أمرهم! ويشاء الله تبرك وتعالى أن يكشف هذه الحقيقة بقلم الخميني؛ ليكون حجة الله قائمة على المغرورين به وبدولته الإسلامية","vol":"10","page":592},{"text":"المزعومة، فقد قال الخميني - عقب فريته المتقدمة في آية العصمة؛ وقد أتبعها بذكر آية: (اليوم أكملت لكم دينكم) -؛ قال (ص ١٥٠):\n\"نزلت في حجة الوداع، وواضح بأن محمدًا (كذا دون الصلاة عليه ولو رمزًا؛ ويتكرر هذا منه كثيرًا!) كان حتى ذلك الوقت قد أبلغ كل ما عنده من أحكام. إذًا يتضح من ذلك أن هذا التبليغ يخص الإمامة.\nوقوله تعالى: (والله يعصمك من الناس): يريد منه أن يبلغ ما أنزل إليه؛ لأن الأحكام الأخرى خالية من التخوف والتحفظ.\nوهكذا يتضح - من مجموع هذه الأدلة والأحاديث - أن النبي (كذا) كان متهيبًا من الناس بشأن الدعوة إلى الإمامة. ومن يعود إلى التواريخ والأخبار يعلم بأن النبي (كذا) كان محقًا في تهيبه؛ إلا أن الله أمره بأن يبلغ، ووعده بحمايته، فكان أن بلغ وبذل الجهود في ذلك حتى نفسه الأخير؛ إلا أن الحزب المناوىء لم يسمح بإنجاز الأمر\"!!\n(ذلك قولهم بأفواههم)، (قد بدت البغضاء من أفواههم وما تخفي صدورهم أكبر) !!\n<span data-type=\"title\" id=toc-4939>٤٩٢٣ </span>- (لما نصب رسول الله - ﷺ - عليًا بغدير (خم)، فنادى له بالولاية؛ هبط جبريل ﵇ بهذه الآية: (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينًا» .\nموضوع\nأخرجه ابن عساكر (١٢/ ١١٩/ ٢) عن يحيى بن عبد الحميد الحماني: أخبرنا قيس بن الربيع عن أبي هارون العبد ي عن أبي سعيد الخدري قال ... فذكره.","vol":"10","page":593},{"text":"قلت: وهذا موضوع؛ آفته أبو هارون العبد ي؛ فإنه متهم بالكذب؛ كما تقدم مرارًا.\nوقيس بن الربيع ضعيف.\nونحوه الحماني.\nونحوه: ما روى مطر الوراق عن شهر بن حوشب عن أبي هريرة قال:\nمن صام يوم ثمان عشرة من ذي الحجة؛ كتب له صيام ستين شهرًا، وهو يوم غدير (خم)، لما أخذ النبي - ﷺ - بيد علي بن أبي طالب فقال:\n\"ألست ولي المؤمنين؟! \". قالوا: بلى يا رسول الله! قال:\n\"من كنت مولاه فعلي مولاه\". فقال عمر بن الخطاب: بخ بخ لك يا ابن أبي طالب!! أصبحت مولاي ومولى كل مسلم! فأنزل الله: (اليوم أكملت لكم دينكم) . ومن صام يوم سبعة وعشرين من رجب؛ كتب له صيام ستين شهرًا، وهو أول يوم نزل جبريل ﵇ على محمد - ﷺ - بالرسالة.\nأخرجه الخطيب في \"التاريخ\" (٨/ ٢٩٠)، وابن عساكر (١٢/ ١١٨/ ١-٢) . وهذا إسناد ضعيف أيضًا؛ لضعف شهر ومطر.\nوقد جزم بضعفه الذي قبله السيوطي في \"الدر المنثور\" (٢/ ٢٥٩) .\nوأشار إلى ذلك ابن جرير الطبري في \"تفسيره\" (٦/ ٥٤)؛ فإنه ذكر عدة أحاديث في أن الآية نزلت ورسول الله - ﷺ - على عرفة يوم جمعة - وبعضها في \"الصحيحين\" من حديث عمر -، ثم قال ابن جرير:\n\"وأولى الأقوال في وقت نزول الآية: القول الذي روي عن عمر بن الخطاب:","vol":"10","page":594},{"text":"أنها نزلت يوم عرفة يوم جمعة؛ لصحة سنده، ووهي أسانيد غيره\".\nوقال الحافظ ابن كثير (٣/ ٦٨) - بعد أن ساق الحديث الأول من رواية ابن مردويه، وأشار إلى الحديث الآخر من روايته أيضًا -:\n\"ولا يصح لا هذا ولا هذا، بل الصواب الذي لا شك فيه ولا مرية: أنها نزلت يوم عرفة، وكان يوم جمعة؛ كما روى ذلك أمير المؤمنين عمر بن الخطاب، وعلي بن أبي طالب، وأول ملوك الإسلام معاوية بن أبي سفيان، وترجمان القرآن عبد الله بن عباس، وسمرة بن جندب ﵁\".\n(تنبيه): لم يذكر السيوطي ولا غيره غير هذين الحديثين، لا لفظًا ولا معنى. فقول الشيعي (ص ٣٨):\n\"وأخرج أهل السنة أحاديث بأسانيدهم المرفوعة إلى رسول الله - ﷺ -؛ صريحة في هذا المعنى\"!\nفهو من أكاذيبه أو تدليساته الكثيرة؛ فلا تغتر به - وتبعه عليه الخميني (ص ١٥٦) -! ومن الأمثلة على ذلك: أنه قال (ص ٣٨):\n\"ألم تر كيف فعل ربك يومئذ بمن جحد ولا يتهم علانية، وصادر بها رسول الله - ﷺ - جهرة، فقال: اللهم! إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم. فرماه الله بحجر من سجيل كما فعل من قبل بأصحاب الفيل، وأنزل في تلك الحال: (سأل سائل بعذاب واقع. للكافرين ليس له دافع)؟! \"! وقال في تخريجه في الحاشية:\n\"أخرج الإمام الثعلبي في \"تفسيره الكبير\" هذه الفضيلة مفصلة. وأخرجها الحاكم في تفسير (المعارج) من \"المستدرك\"، فراجع صفحة (٥٠٢) من جزئه الثاني\"!!","vol":"10","page":595},{"text":"وذكره نحوه الخميني (ص ١٥٧) !\nقلت \" فرجعت إلى الصفحة المذكورة من \"المستدرك\"؛ فإذا فيها ما يأتي:\n\"عن سعيد بن جبير: (سأل سائل بعذاب واقع. للكافرين ليس له دافع. من الله ذي المعارج): ذي: الدرجات. سأل سائل: هو النضر بن الحارث بن كلدة؛ قال: اللهم! إن كان هذا هو الحق من عندك؛ فأمطر علينا حجارة من السماء\".\nهذا كل ما جاء في \"المستدرك\"؛ وأنت ترى أنه لا ذكر فيه لعلي وأهل البيت، ولا لولايتهم مطلقًا! فإن لم يكن هذا كذبًا مكشوفًا في التخريج؛ فهو على الأقل تدليس خبيث.\nثم كيف يصح ذلك؛ وسورة (سأل) إنما نزلت بمكة؛ كما في \"الدر\" (٦/ ٢٦٣)؟!، ولا وجود - يومئذ - لأهل البيت؛ لأن عليًا إنما تزوج فاطمة في المدينة بعد الهجرة كما هو معروف!!\nوانظر - إن شئت زيادة التفصيل في بطلان هذه القصة التي عزاها للثعلبي - في رد شيخ الإسلام ابن تيمية على ابن المطهر الحلي الشيعي (٤/ ١٠-١٥)، وقابل روايته - وقد عزاها للثعلبي أيضًا - برواية عبد الحسين؛ تجد أن هذا اختصرها؛ سترًا لما يدل على بطلانها!\nهذا؛ وقد أشار الخميني إلى هذا الحديث الباطل متبنيًا إياه بقوله (ص ١٥٤-١٥٥):\n\"إن هذا الآية: (اليوم أكملت لكم دينكم ...) نزلت بعد حجة الوداع، وعقب تنصيب أمير المؤمنين إمامًا، وذلك بشهادة من الشيعة وأهل السنة\"!\nوهكذا يتتابع الشيعة - خلفًا عن سلفهم - على الكذب على رسول الله - ﷺ -،","vol":"10","page":596},{"text":"والافتراء على المسلمين! دونما ورع أو حياء.\nومن تلاعب الخميني وتدليسه على القراء: أنه هنا يقرر أن الآية نزلت بعد حجة الوداع؛ وفي (ص ١٥٠) يقول:\n\"نزلت في حجة الوداع\"! وقد تقدم نقله في آخر الحديث السابق.\nوهذا القول هو الصحيح المطابق للأحاديث الصحيحة كما تقدم. ولا أعتقد أن الخميني قال هذا القول الموافق لما عليه أهل السنة إلا تدليسًا أو تقية!\n<span data-type=\"title\" id=toc-4940>٤٩٢٤ </span>- (حديث علي: أنا قسيم النار يوم القيامة، أقول: خذي ذا، وذري ذا) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (ص ٤٠٦)، وابن عدي (٣٨٣/ ٢)، وابن عساكر (١٢/ ١٣٦/ ٢) من طريق الأعمش عن موسى بن طريف عن عباية عن علي بن أبي طالب ﵁ به.\nقلت: وهذا آفته موسى بن طريف، قال الذهبي:\n\"كذبه أبو بكر بن عياش. وقال يحيى والدارقطني: ضعيف. وقال الجوزجاني: زائغ\".\nوقد ثبت عن الأعمش أنه أنكر هذا الحديث على ابن طريف؛ فروى العقيلي بإسناد صحيح عن عبد الله بن داود الخريبي قال:\nكنا عند الأعمش؛ فجاء يومًا وهو مغضب فقال: ألا تعجبون من موسى بن طريف يحدث عن عباية عن علي: أنا قسيم النار؟!\nوعباية: هو ابن ربعي الأسدي؛ قال العقيلي في \"الضعفاء\" (ص ٣٤٣):\n\"روى عن موسى بن طريف، كلاهما غاليان\".","vol":"10","page":597},{"text":"<span data-type=\"title\" id=toc-4941>٤٩٢٥ </span>- (والذي نفسي بيده! إن هذا وشيعته لهم الفائزون يوم القيامة. ثم قال: إنه أولكم إيمانًا معي، وأوفاكم بعهد الله، وأقومكم بأمر الله، وأعدلكم في الرعية، وأقسمكم بالسوية، وأعظمكم عند الله مزية. قال: ونزلت: (إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية) . قال: فكان أصحاب محمد - ﷺ - إذا أقبل علي قالوا: قد جاء خير البرية) .\nموضوع\nأخرجه ابن عساكر (١٢/ ١٥٧/ ٢) من طريق إبراهيم بن أنس الأنصاري: أخبرنا إبراهيم بن جعفر بن عبد الله بن محمد بن مسلمة عن أبي الزبير عن جابر بن عبد الله قال:\nكنا عند النبي - ﷺ -؛ فأقبل علي بن أبي طالب، فقال النبي - ﷺ -:\n\"قد أتاكم أخي\". ثم التفت إلى الكعبة فضربها بيده ثم قال ... فذكره.\nقلت: وهذا إسناد مظلم؛ أبو الزبير مدلس، وقد عنعنه.\nومن دونه؛ لم أجد لهما ترجمة، فأحدهما هو الآفة.\nوروى ابن جرير الطبري في \"التفسير\" (٣٠/ ١٧١) من طريق ابن حميد قال: حدثنا عيسى بن فرقد عن أبي الجارود عن محمد بن علي:\n(أولئك هم خير البرية) فقال النبي - ﷺ -:\n\"أنت يا علي! وشيعتك\".\nقلت: وهذا مرسل؛ محمد بن علي: هو أبو جعفر الباقر؛ الثقة الفاضل، المحتج به عند الشيخين وسائر الأئمة.","vol":"10","page":598},{"text":"لكن السند إليه هالك؛ فإن أبا الجارود - واسمه زياد بن المنذر -؛ قال ابن معين، وأبو داود:\n\"كذاب\". وقال ابن حبان:\n\"كان رافضيًا يضع الحديث\".\nوعيسى بن فرقد؛ قال فيه أبو حاتم:\n\"شيخ\".\nوابن حميد: اسمه محمد؛ حافظ ضعيف.\nوروي الحديث مختصرًا جدًا بلفظ:\n\"علي خير البرية\"!\nوسيأتي تخريجه وبيان وضعه برقم (٥٥٩٣) .\n<span data-type=\"title\" id=toc-4942>٤٩٢٦ </span>- (افتخر طلحة بن شيبة - من بني عبد الدار - وعباس بن عبد المطلب وعلي بن أبي طالب. فقال طلحة: أنا صاحب البيت معي مفتاحه، لو أشاء بت فيه. وقال عباس: أنا صاحب السقاية والقائم عليها، لو أشاء بت في المسجد. وقال علي: ما أدري ما تقولان! لقد صليت إلى القبلة ستة أشهر قبل الناس، وأنا صاحب الجهاد! فأنزل الله: (أجعلتم سقاية الحاج وعمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد في سبيل الله لا يستوون عند الله والله لا يهدي القوم الظالمين» .\nضعيف\nأخرجه ابن جرير (١٠/ ٦٨) عن ابن وهب قال: أخبرت عن أبي","vol":"10","page":599},{"text":"صخر قال: سمعت محمد بن كعب القرظي يقول ... فذكره.\nقلت: وهذا ضعيف؛ لإرساله، ولجهالة المخبر لابن وهب.\nلكن ذكره ابن كثير (٤/ ١٣٠) من رواية ابن جرير فقال: أخبرني ابن لهيعة ... والله أعلم.\nوفي نزول الآية روايات أخرى؛ تراها عند ابن جرير وابن كثير والسيوطي. وأصحها: ما رواه مسلم وغيره من حديث النعمان بن بشير الأنصاري، وليس فيه ذكر لعلي ﵁ ولا لغيره ممن ذكر معه.\n<span data-type=\"title\" id=toc-4943>٤٩٢٧ </span>- (ما حملك على هذا؟ (يعني: عليًا) قال: حملني أن أستوجب على الله الذي وعدني. فقال له: ألا إن ذلك لك) (١) .\nموضوع\nعلقه الواحدي في \"أسباب النزول\" (ص ٤٤) فقال: وقال الكلبي: نزلت هذه الآية: (الذين ينفقون أموالهم بالليل والنهار سرًا وعلانية) في علي بن أبي طالب ﵁؛ لم يكن يملك غير أربعة دراهم، فتصدق بدرهم ليلًا، وبدرهم نهارًا، وبدرهم علانية. فقال له رسول الله - ﷺ - ... فذكره.\nقلت: وهذا - مع كونه معلقًا معضلًا -؛ فإن الكلبي متهم بالكذب.\nوقد روي سبب النزول مسندًا عن ابن عباس ولا يصح:\nأخرجه الواحدي، وعنه ابن عساكر (١٢/ ١٥٤/ ١) من طريق عبد الرزاق قال: حدثنا عبد الوهاب بن مجاهد عن أبيه عن ابن عباس في قوله ... فذكر الآية؛ قال:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" الشيعي (ص: ٤٥) \". (الناشر)","vol":"10","page":600},{"text":"نزلت في علي بن أبي طالب؛ كان عنده أربعة دراهم ... الحديث دون المرفوع منه.\nوعبد الوهاب بن مجاهد متروك، وكذبه الثوري.\nوخالف عبد الرزاق: يحيى بن يمان فقال: عن عبد الوهاب بن مجاهد عن أبيه قال ... فذكر الحديث؛ ولم يذكر ابن عباس في إسناده.\nأخرجه الواحدي، وعنه ابن عساكر من طريق ابن أبي حاتم. وقد عزاه إليه الحافظ ابن كثير (٢/ ٥٤) . وقال:\n\"وكذا رواه ابن جرير من طريق عبد الوهاب بن مجاهد؛ وهو ضعيف. لكن رواه ابن مردويه من وجه آخر عن ابن عباس\"!\nكذا قال! فهل يعني أنه رواه من غير طريق عبد الوهاب التي أخرجها عبد الرزاق عنه؟! ذلك مما أستبعده! والله أعلم.\nويحيى بن يمان سيىء الحفظ.\n<span data-type=\"title\" id=toc-4944>٤٩٢٨ </span>- (في قوله ﷿: (والذي جاء بالصدق وصدق به)؛ قال: (وصدق به): علي بن أبي طالب) .\nمنكر\nأخرجه ابن عساكر (١٢/ ١٥٤/ ١-٢) عن ابن مجاهد عن أبيه به.\nقلت: وابن مجاهد: اسمه عبد الوهاب، وهو ضعيف جدًا كما تقدم آنفًا.\nوتابعه ليث عن مجاهد به.\nأخرجه ابن عساكر.\nوليث ضعيف؛ وهو ابن أبي سليم؛ وكان اختلط.","vol":"10","page":601},{"text":"وقد خالفهما منصور فقال: عن مجاهد:\nقوله: (والذي جاء بالصدق وصدق به)؛ قال:\nالذين يجيئون بالقرآن يوم القيامة؛ فيقولون: هذا الذي أعطيتمونا فاتبعنا ما فيه.\nأخرجه ابن جرير (٢٤/ ٣-٤) . وإسناده صحيح.\nثم روى أقوالًا أخرى في تفسير الآية، ليس فيها هذا الذي رواه عبد الوهاب وليث عن مجاهد. ثم استصوب أنها عامة؛ تشمل كل من دعا إلى التوحيد وتصديق الرسول - ﷺ -.\nومن تلك الأقوال: ما رواه من طريق عمر بن إبراهيم بن خالد عن عبد الملك ابن عمير عن أسيد بن صفوان عن علي ﵁: في قوله: (والذي جاء بالصدق)، قال: محمد - ﷺ -، (وصدق به) قال: أبو بكر ﵁.\nقلت: فهذا معارض لحديث الترجمة؛ الذي يحتج به الشيعة، على وهائه. لكنه لا يصح أيضًا؛ لأن عمر بن إبراهيم هذا؛ قال الدارقطني:\n\"كذاب خبيث\".\nثم إن حديث الترجمة؛ عزاه السيوطي في \"الدر\" (٥/ ٣٢٨) لابن مردويه عن أبي هريرة، وسكت عن إسناده كعادته الغالبة!\n<span data-type=\"title\" id=toc-4945>٤٩٢٩ </span>- (نزلت في علي ثلاث مئة آية) .\nضعيف جدًا\nأخرجه ابن عساكر (١٢/ ١٥٥/ ٢) عن جويبر عن الضحاك عن ابن عباس قال ... فذكره.","vol":"10","page":602},{"text":"قلت: وهذا إسناد واه جدًا؛ آفته جويبر هذا - وهو ابن سعيد - المفسر؛ قال الحافظ في \"التقريب\":\n\"ضعيف جدًا\".\nثم إنه منقطع؛ فإن الضحاك - وهو ابن مزاحم الهلالي - لم يلق ابن عباس.\nونحوه: ما أخرجه ابن عساكر أيضًا، وكذا أبو نعيم (١/ ٦٤) عن عباد بن يعقوب: حدثنا موسى بن عثمان الحضرمي عن الأعمش عن مجاهد عن ابن عباس قال:\nما أنزل الله آية فيها: (يا أيها الذين آمنوا)؛ إلا وعلي رأسها وأميرها. وزاد أبو نعيم: قال: قال رسول الله - ﷺ - ... وقال:\n\"لم نكتبه مرفوعًا إلا من حديث ابن أبي خيثمة، والناس رووه موقوفًا\".\nقلت: ولا يصح لا موقوفًا ولا مرفوعًا؛ فإن الحضرمي هذا؛ أورده ابن عدي (٣٨٥/ ١-٢) - وساق له عدة أحاديث -. وقال:\n\"حديثه ليس بالمحفوظ، وهو من الغالين\".\nيعني: أنه شيعي غال مفرط في التشيع. وقال أبو حاتم:\n\"متروك\".\nوروى ابن عساكر من طريق إسماعيل بن عبيد الله: أخبرنا يحيى عن ابن جريج عن عطاء عن ابن عباس نحوه.\nقلت: ويحيى هذا؛ الظاهر أنه ابن سعيد القرشي السعدي؛ قال ابن حبان:\n\"يروي المقلوبات والملزقات، لا يجوز الاحتجاج به إذا انفرد\".","vol":"10","page":603},{"text":"ومن طريق عمرو بن ثابت عن سكين أبي يحيى عن عكرمة مولى ابن عباس به نحوه.\nوعمرو بن ثابت رافضي؛ على ضعفه.\nوسكين أبو يحيى؛ لم أعرفه، ولم يورده الولابي في \"الكنى\"!\nومن طريق عيسى بن راشد عن علي بن بذيمة عن عكرمة بلفظ:\n.. إلا علي شريفها وأميرها. ولقد عاتب الله أصحاب محمد في آي من القرآن، وما ذكر عليًا إلا بخير.\nوعيسى بن راشد مجهول، وخبره منكر؛ قاله البخاري؛ كما في \"الميزان\".\nومن طريق عمر بن الحسن بن علي: أخبرنا أحمد بن الحسن: أخبرنا أبي: أخبرنا حصين (.........) عبد الله بن قطاف عن المنهال بن عمرو عن سعيد بن جبير عن ابن عباس قال:\nما نزل في أحد من كتاب الله ما نزل في علي.\nقلت: وعمر بن الحسن بن علي - هو الأشناني القاضي -؛ قال الذهبي:\n\"ضعفه الدارقطني، ويروى عنه: أنه كذاب؛ ولم يصح هذا. ولكن هذا الأشناني صاحب بلايا\".\nقلت: وحصين هذا؛ لم أعرفه؛ فإن النسخة بياضًا بمقدار كلمتين أو ثلاث!\nوهذا اللفظ الأخير؛ قال الشيعي في \"مراجعاته\" (ص ١٨٢):\n\"أخرجه ابن عساكر وغير واحد من أصحاب السنن\"!!","vol":"10","page":604},{"text":"<span data-type=\"title\" id=toc-4946>٤٩٣٠ </span>- (إذا رأيتم معاوية على منبري فاقتلوه) .\nموضوع\nوقد روي من حديث أبي سعيد الخدري، وعبد الله بن مسعود، وسهل بن حنيف، والحسن البصري مرسلًا.\n١- أما حديث أبي سعيد؛ فله عنه طريقان:\nالأولى: عن علي بن زيد نضرة عن أبي سعيد مرفوعًا به.\nأخرجه ابن عدي (ق ٣٠٩/ ١)، وعنه ابن عساكر في \"التاريخ\" (١٦/ ٣٦٢/ ١) .\nوأشار ابن عدي إلى أنه حديث منكر، وقد أورده في مناكير علي بن زيد بن جدعان (٢٨٦/ ١-٢) بزيادة في آخره؛ نصها:\nفقام إليه رجل من الأنصار - وهو يخطب - بالسيف. فقال أبو سعيد: ما تصنع؟! فقال: سمعت رسول الله - ﷺ - يقول ... فذكر الحديث. فقال له أبو سعيد: إنا قد سمعنا ما سمعت، ولكنا نكره أن نسل السيف على عهد عمر حتى نستأمره، فكتبوا إلى عمر في ذلك، فجاء موته قبل أن تخرجوا به.\nقلت: وعلي بن زيد - وهو ابن جدعان - متفق على تضعيفه لسوء حفظه. بل قال ابن حبان فيه:\n\"يهم ويخطىء، فكثر ذلك منه، فاستحق الترك\".\nوهذا الحديث يدل على أنه كما قال فيه يزيد بن زريع:\n\"لم أحمل عنه؛ فإنه كان رافضيًا\". وقال الحافظ في آخر ترجمته من \"التهذيب\":\n\"وهذا الحديث أنكر ما حدث به ابن جدعان\".","vol":"10","page":605},{"text":"قلت: والزيادة التي ذكرناها تؤكد بطلانه؛ إذ لا يعقل أن يكون أبو سعيد سمع الحديث عن النبي - ﷺ - كما سمعه ذلك الأنصاري، ثم يبادر إلى الإنكار عليه حينما أراد تنفيذ الأمر بقتل معاوية ﵁ حين رآه على المنبر، محتجًا على ذلك بقوله:\nولكنا نكره أن نسل على عهد عمر ...\nوإنما تنفق مثل هذه الحجة فيما إذا لم يكن هناك نص خاص منه - ﷺ - بقتل شخص معين، أما والمفروض أنه - ﷺ - قال:\n\"إذا رأيتم معاوية على منبري فاقتلوه\"؛ فلا وجه لتلك الكراهة!\nلكن الزيادة المذكورة تؤكد - كما ذكرنا - بطلان الحديث؛ إذ إنه قد ثبت أن معاوية ﵁ خطب على المنبر، فلم لم يقتلوه إن كان رسول الله - ﷺ - قد قاله؟!\nوسيأتي قول ابن عدي الذي نقله عنه السيوطي بهذا المعنى قريبًا إن شاء الله تعالى.\nوالطريق الأخرى: عن مجالد عن أبي الوداك عن أبي سعيد به.\nأخرجه ابن عدي (٣٩٧/ ٢) من طريق بشر بن عبد الوهاب الدمشقي حدثنا محمد بن بشر: حدثنا مجالد ... وقال:\nقال ابن بشر: فما فعلوا! وقال ابن عدي عقبه:\n\"لا أعلم يرويه عن أبي الوداك غير مجالد، وعنه ابن بشر. وقد رواه غير ابن بشر عن مجالد. ومجالد له عن الشعبي عن جابر أحاديث صالحة، وقد روى عنه","vol":"10","page":606},{"text":"غير الشعبي، ولكن أكثر روايته عنه؛ وعامة ما يرويه غير محفوظ\".\nقلت: وحال مجالد في الضعف؛ نحو علي بن زيد بن جدعان.\nوقد ساق حديثهما هذا ابن الجوزي في \"الموضوعات\"، وقال:\n\"مجالد وعلي؛ ليسا بشيء\".\nوأقره السيوطي في \"اللآلىء\" (١/ ٢٢١)، وكذا ابن عراق في \"تنزيه الشريعة\" (٢/ ٨)، ولكنه استظهر أن الآفة ممن دون مجالد، وهذا محتمل بالنسبة لهذه الطريق؛ فإن بشر بن عبد الوهاب الدمشقي؛ الظاهر أنه بشر بن عبد الوهاب الأموي الذي اتهمه الذهبي بوضع حديث مسلسل العيد.\nوأما الطريق التي عناها ابن عراق - وهي التي ساقها ابن الجوزي -؛ فهي عنده من رواية ابن عدي أيضًا: أنبأنا علي بن العباس: حدثنا علي بن المثنى: حدثنا الوليد بن القاسم عن مجالد به.\nقلت: فهذا الإسناد ليس فيه من هو أولى بتعصيب الآفة من مجالد؛ فإن الوليد بن القاسم - وهو الهمداني الكوفي -؛ وثقه أحمد، وابن عدي، وابن حبان. وقال ابن معين:\n\"ضعيف الحديث\".\nوأورده ابن حبان في \"الضعفاء\" أيضًا! فقال:\n\"انفرد عن الثقات بما لا يشبه حديث الأثبات؛ فخرج عن حد الاحتجاج بأفراده\"! وقال الحافظ:\n\"صدوق يخطىء\".","vol":"10","page":607},{"text":"وعلي بن المثنى - وهو الطهوي -؛ روى عنه جماعة من الثقات، وذكره ابن حبان في \"الثقات\".\nلكن أشار ابن عدي إلى ضعفه؛ كما في \"التهذيب\". وقال في \"التقريب\":\n\"مقبول\".\nوعلي بن العباس: هو المقانعي؛ كما في ترجمة ابن المثنى من \"التهذيب\"، وقد أورده السمعاني في هذه النسبة. وقال:\n\"يروي عن محمد بن مروان الكوفي وغيره، روى عنه أبو بكر بن المقري، ومات بعد شوال سنة ست وثلاث مئة\".\nفهو من الشيوخ المستورين. والله أعلم.\n٢- وأما حديث ابن مسعود؛ فيرويه عباد بن يعقوب: حدثنا الحكم بن ظهير عن عاصم عن زر عنه مرفوعًا.\nأخرجه ابن عدي (ق ٦٧/ ١)، وعنه ابن عساكر: أخبرنا علي بن العباس: حدثنا عباد بن يعقوب به.\nساقه ابن عدي في جملة أحاديث مستنكرة للحكم بن ظهير. وقال:\n\"وللحكم غير ما ذكرنا من الحديث، وعامة أحاديثه غير محفوظة\". وروى عن ابن معين أنه قال فيه:\n\"ليس بثقة\". وفي رواية عنه:\n\"كذاب\". وقال ابن الجوزي:\n\"موضوع. عباد رافضي. والحكم متروك كذاب\".","vol":"10","page":608},{"text":"وأقره السيوطي؛ وابن عراق.\nوعباد بن يعقوب - وإن كان رافضيًا -؛ فقد وثق. وقال الحافظ:\n\"صدوق، رافضي، حديثه في \"البخاري\" مقرون، بالغ ابن حبان فقال: يستحق الترك\".\nقلت: وقد خولف في متن الحديث؛ فرواه محمد بن علي بن غراب عن الحكم بن ظهير ... بلفظ:\n\"يكون هلاك أمتي على يدي أغيلمة سفهاء من قريش\".\nأخرجه ابن عدي.\nلكن محمد بن علي بن غراب مجهول الحال؛ أورده ابن أبي حاتم (٤/ ١/ ٢٨) من رواية محمد بن الحجاج الحضرمي عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوهو بهذا اللفظ صحيح؛ له شاهد من حديث أبي هريرة مرفوعًا: رواه البخاري وغيره، وهو مخرج في \"الروض النضير\" (١١٥٧) .\n٣- وأما حديث سهل؛ فيرويه سلمة بن الفضل: حدثنا محمد بن إسحاق عن محمد بن إبراهيم التيمي عن أبي أمامة بن سهل بن حنيف عن أبيه مرفوعًا به، إلا أنه قال:\n\"فلانًا\" مكان: \"معاوية\".\nأخرجه ابن عدي (ق ٣٤٣/ ٢): حدثنا علي بن سعيد: حدثنا الحسين بن عيسى الرازي: حدثنا سلمة بن الفضل ... وقال عقبه:\n\"لم نكتبه إلا عن علي بن سعيد\".","vol":"10","page":609},{"text":"قلت: وهو متكلم فيه.\nلكن العلة ممن فوقه، وهو سلمة بن الفضل - وهو الأبرش -؛ قال الحافظ:\n\"صدوق كثير الخطأ\".\nوشيخه محمد بن إسحاق مدلس؛ وقد عنعنه.\nفلعل الآفة منها!\n٤- وأما حديث الحسن البصري؛ فيرويه عمرو بن عبيد المعتزلي.\nفقال حماد بن زيد: قيل لأيوب: إن عمرو بن عبيد روى عن الحسن أن رسول الله - ﷺ - قال ... فذكره؟! فقال: كذب عمرو.\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٠٧)، والخطيب في \"التاريخ\" (١٢/ ١٨١)، وابن عساكر. وقال:\n\"وهذه الأسانيد كلها فيها مقال\". ثم قال:\n\"وقد روي: \"فاقبلوه\": بالباء، وهو منكر\".\nثم روى هو، والخطيب (١/ ٢٥٩) من طريق محمد بن إسحاق الفقيه: حدثني أبو النضر القازي قال: أخبرنا الحسن بن كثير قال: أخبرنا بكر بن أيمن القيسي قال: أخبرنا عامر بن يحيى الصريمي قال: أخبرنا أبو الزبير عن جابر مرفوعًا بلفظ:\n\"إذا رأيتم معاوية يخطب على منبري فاقبلوه؛ فإنه أمين مأمون\". وقال الخطيب:\n\"لم أكتب هذا الحديث إلا من هذا الوجه، ورجال إسناده - ما بين محمد بن إسحاق وأبي الزبير - كلهم مجهولون\".","vol":"10","page":610},{"text":"قلت: وابن إسحاق هذا: هو المعروف بـ (شاموخ)؛ قال فيه الخطيب:\n\"وحديثه كثير المناكير\".\nوفي ترجمته ساق هذا الحديث.\nوساق له قبله حديثًا آخر في فضل علي وفاطمة والحسن والحسين؛ واستنكره. وقال الذهبي:\n\"هذا موضوع\".\nوقال السيوطي في \"اللآلىء\" - بعد قول الخطيب المتقدم -:\n\"قلت: قال ابن عدي: هذا اللفظ - مع بطلانه - قد قرىء أيضًا بالباء الموحدة، ولا يصح أيضًا، وهو أقرب إلى العقل؛ فإن الأمة رأوه يخطب على منبر رسول الله - ﷺ -، ولم ينكروا ذلك عليه. ولا يجوز أن يقال: إن الصحابة ارتدت بعد نبيها - ﷺ - وخالفت أمره، نعوذ بالله من الخذلان والكذب على نبيه! \".\nقلت: وهذا الحديث مما اعتمده الشيعي في \"المراجعات\" في حاشية (ص ٨٩) في الطعن على معاوية، مشيرًا بالطعن على من أشار إلى استنكاره من أهل السنة، متجاهلًا ما يستلزمه الاعتماد عليه من الطعن بكل الصحابة الذين رأوا معاوية يخطب على منبره - ﷺ -، فنعوذ بالله تعالى من الهوى والخذلان!!\n<span data-type=\"title\" id=toc-4947>٤٩٣١ </span>- (إن أول أربعة يدخلون الجنة: أنا وأنت والحسن والحسين، وذرارينا خلف ظهورنا، وأزواجنا خلف ذرارينا، وشيعتنا عن إيماننا وعن شمائلنا) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (١/ ٤٨/ ٢) عن حرب بن الحسن","vol":"10","page":611},{"text":"الطحان: أخبرنا يحيى بن يعلى عن محمد بن عبيد الله بن أبي رافع عن أبيه عن جده: أن النبي - ﷺ - قال لعلي ... فذكره.\nقلت: وهذا إسناد موضوع مسلسل بالشيعة؛ وشرهم محمد بن عبيد الله، وقد تقدم بعض أقوال أئمة الجرح فيه في الحديث (٤٩١٠) .\nويحيى بن يعلى: هو الأسلمي الشيعي الضعيف؛ وهو صاحب حديث: \"منأحب أن يحيا حياتي ... \" الحديث؛ في فضل علي ﵁، وقد مضى برقم (٨٩٤) .\nوحرب بن الحسن الطحان؛ قال الأزدي:\n\"ليس حديثه بذاك\"؛ كما في \"الميزان\". وزاد الحافظ:\n\"وذكره ابن حبان في \"الثقات\". وقال ابن النجاشي: عامي الرواية؛ أي: شيعي قريب الأمر\".\nوالحديث؛ قال الحافظ في \"تخريج أحاديث الكشاف\" (٤/ ١٥٤/ ٣٥١):\n\"رواه الطبراني، وسنده واه\".\n<span data-type=\"title\" id=toc-4948>٤٩٣٢ </span>- (هذا أخي ووصيي وخليفتي فيكم، فاسمعوا له وأطيعوا. يعني: عليًا ﵁) (١) .\nموضوع\nأخرجه ابن جرير في \"التفسير\" (١٩/ ٧٤-٧٥)، والبزار (٣/ ١٣٧/ ٢٤١٧ - كشف)، وأبو نعيم في \"الدلائل\" (ص ٣٦٤)، وابن عساكر (١٢/ ٦٧/ ٢-٦٨/ ١) من طريق محمد بن إسحاق عن عبد الغفار بن القاسم عن المنهال بن\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" راجع الدلائل \" للبيهقي \". (الناشر)","vol":"10","page":612},{"text":"عمرو عن عبد الله بن الحارث بن عبد المطلب عن عبد الله بن عباس عن علي بن أبي طالب قال:\nلما نزلت: (وأنذر عشيرتك الأقربين) [دعاني رسول الله - ﷺ - فقال لي:\n\"يا علي! إن الله أمرني أن أنذر عشيرتي الأقربين]، فضقت بذلك ذرعًا، وعرفت أني متى أناديهم بهذا الأمر أرى منهم ما أكره، فصمت عليها حتى جاءني جبريل فقال: يا محمد! إنك إن لم تفعل ما تؤمر به سيعذبك ربك! فاصنع لنا صاعًا من طعام، واجعل عليه رجل شاة، واملأ لنا عسًا من لبن، واجمع لي بني عبد المطلب حتى أبلغهم\". فصنع لهم الطعام [وهم يومئذ أربعون رجلًا؛ يزيدون رجلًا أو ينقصون، فيهم أعمامه: أبو طالب وحمزة والعباس وأبو لهب]، وحضروا فأكلوا وشبعوا، وبقي الطعام. قال: ثم تكلم رسول الله - ﷺ - فقال:\n\"يا بني عبد المطلب! إني - والله - ما أعلم شابًا من العرب جاء قومه بأفضل مما جئتكم به؛ إني قد جئتكم بخير الدنيا والآخرة، وإن ربي أمرني أن أدعوكم، فأيكم يؤازرني على هذا الأمر على أن يكون أخي ووصيي وخليفتي فيكم؟ \".\nفأحجم القوم عنها جميعًا، وإني لأحدثهم سنًا. فقلت: أنا يا نبي الله! أكون وزيرك عليه. فأخذ برقبتي ثم قال ... (فذكره) . فقام القوم يضحكون ويقولون لأبي طالب: قد أمرك أن تسمع لعلي وتطيع!\nوالسياق لابن عساكر؛ والزيادتان لابن جرير.\nوكذلك رواه البيهقي في \"دلائل النبوة\"؛ لكنه أسقط من الإسناد: عبد الغفار ابن القاسم، وكأنه من تدليس ابن إسحاق. ساقه الحافظ ابن كثير (٦/ ٣٤٨-٣٤٩) من رواية البيهقي، ثم من رواية ابن جرير، وقال عقبها:","vol":"10","page":613},{"text":"\"تفرد بهذا السياق عبد الغفار بن القاسم أبو مريم؛ وهو متروك كذاب شيعي، اتهمه علي بن المديني وغيره بوضع الحديث، وضعفه الأئمة ﵏\".\nقلت: قد تابعه على بعض القصة والمتن: عبد الله بن عبد القدوس عن الأعمش عن المنهال بن عمرو عن عباد بن عبد الله عن علي بن أبي طالب به نحوه بلفظ:\nفقال \"\n\"أيكم يقضي ديني، ويكون خليفتي ووصيي من بعدي؟ \" ... وفيه:\nفقلت: أنا يا رسول الله! قال:\n\"أنت يا علي! أنت يا علي! \".\nأخرجه ابن عساكر (١٢/ ٦٧/ ٢) من طريق محمد بن القاسم بن زكريا المحاربي: أخبرنا عباد بن يعقوب: أنبأنا عبد الله بن القدوس ...\nقلت: وهذا إسناد واه بمرة؛ مسلسل بالرفض من هؤلاء الثلاثة:\nفعبد الله بن عبد القدوس؛ قال الذهبي:\n\"كوفي رافضي، نزل الري. روى عن الأعمش وغيره. قال ابن عدي: عامة ما يرويه في فضائل أهل البيت. قال يحيى: ليس بشيء، رافضي خبيث. وقال النسائي وغيره: ليس بثقة\".\nوعباد رافضي أيضًا كما تقدم مرارًا.\nوالمحاربي هذا؛ قال الذهبي:","vol":"10","page":614},{"text":"\"تكلم فيه. وقيل: كان مؤمنًا بالرجعة\".\nلكن لم يتفرد به، فقد ذكره ابن كثير من رواية ابن أبي حاتم عن عيسى بن ميسرة الحارثي: حدثنا عبد الله بن عبد القدوس به؛ إلا أنه قال:\n\".. ويكون خليفتي في أهلي\".\nقلت: وهذا اللفظ هو الأشبه بالصواب؛ فقد رواه شريك عن الأعمش عن المنهال به، ولفظه:\n\"من يضمن عني ديني ومواعيدي، ويكون معي في الجنة، ويكون خليفتي في أهلي؟! \".\nأخرجه أحمد (١/ ١١١)، وعنه الضياء المقدسي (٤٧٦ - بتحقيقي)، والبزار (٢٤١٨) . وقال الهيثمي (٩/ ١١٣):\n\"وإسناده جيد\"!\nكذا قال! ورجاله ثقات؛ غير عباد بن عبد الله الأسدي؛ فإنه ضعيف.\nوشريك - وهو ابن عبد الله القاضي - سيىء الحفظ؛ ولذلك لم يحتج به مسلم، وإنما روى له متابعة كما يأتي.\nلكن له طريق أخرى بلفظ:\n\".. فأيكم يبايعني على أن يكون أخي وصاحبي؟! \".\nأخرجه أحمد (١/ ١٥٩) من طريق أبي صادق عن ربيعة بن ناخذ عن علي.\nوأخرجه ابن عساكر (١٢/ ٦٧/ ١-٢) من طريق أحمد.","vol":"10","page":615},{"text":"قلت: وإسناده جيد؛ لولا جهالة في ربيعة بن ناخذ؛ كما تقدم مرارًا.\nورواه ابن جرير أيضًا في \"التاريخ\" (٢/ ٣٢١) .\nونقل السيوطي عنه أنه صححه؛ كما في \"كنز العمال\" (٦/ ٣٩٦/ ٦٠٤٥) .\nوله شاهد من حديث ابن عباس بلفظ:\nوقال لبني عمه:\n\"أيكم يواليني في الدنيا والآخرة؟ \" - قال: وعلي معه جالس - فأبوا. فقال علي: أنا أواليك في الدنيا والآخرة. قال:\n\"أنت وليي في الدنيا والآخرة\".\nليس فيه ذكر للخلافة مطلقًا.\nأخرجه أحمد (١/ ٣٣٠-٣٣١)، وعنه الحاكم (٣/ ١٣٢-١٣٤)، والنسائي في \"الخصائص\" (ص ٦-٧) في حديث طويل؛ فيه عشر خصائص لعلي ﵁ هذه إحداها. وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوهو كما قالا؛ على ضعف في أحد رواته لا يقبل ما يتفرد به، كما يشير إليه قول الهيثمي (٩/ ١٢٠):\n\"ورجال أحمد رجال \"الصحيح\"؛ غير أبي بلج الفزاري؛ وهو ثقة، وفيه لين\".\nقلت: فهذه الطرق يدل مجموعها على أن الخلافة المذكورة في هذا الحديث - وكذا في غيره مما لم نذكره هنا - إنما هي خلافة خاصة في أهله - ﷺ - وعشيرته.","vol":"10","page":616},{"text":"وقد أحسن بيان ذلك الإمام ابن كثير؛ فقال - عقب الطرق المتقدمة -:\n\"فهذه طرق متعددة لهذا الحديث عن علي ﵁، ومعنى سؤاله - ﷺ - لأعمامه وأولادهم أن يقضوا عنه دينه ويخلفوه في أهله، يعني: إن قتل في سبيل الله؛ كأنه خشي إذا قام بأعباء الإنذار أن يقتل، فلما أنزل الله تعالى: (يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس)؛ فعند ذلك أمن. وكان أولًا يحرس حتى نزلت هذه الآية: (والله يعصمك من الناس)، ولم يكن أحد في بني هاشم - إذ ذاك - أشد إيمانًا وإيقانًا وتصديقًا لرسول الله - ﷺ - من علي ﵁، ولهذا بدرهم إلى التزام ما طلب منهم رسول الله - ﷺ -، ثم كان بعد هذا - والله أعلم - دعاؤه الناس جهرة على الصفا، وإنذاره لبطون قريش عمومًا وخصوصًا؛ حتى سمى من سمى من أعمامه وعماته وبناته لينبه بالأدنى على الأعلى؛ أي: إنما أنا نذير، والله يهدي من يشاء إلى صراط مستقيم\".\n(تنبيه): اعلم أن الشيعي - في كتابه \"المراجعات\" (ص ١٢٣-١٢٥) - قد دلس - كعادته - حول هذا الحديث تدليسات فاحشة؛ هي الكذب بعينه! ثم تبعه على ذلك الخميني في \"كشف الأسرار\" (ص ١٧٣-١٧٥) ! وإليك البيان:\nأولًا: زعم أن حديث الترجمة في:\n\"صحاح السنن المأثورة\"! فهذا كذب؛ سواءً أراد به كتب الصحاح، أو الأحاديث الصحاح؛ فإن الحديث ليس في هذه ولا هذه؛ كما رأيت.\nثانيًا: عزا الحديث لجماعة من الأئمة، منهم الإمام أحمد في المواضع الثلاثة المتقدمة من \"المسند\"، والنسائي في \"الخصائص\" في الصفحة المشار إليها،","vol":"10","page":617},{"text":"و\"مستدرك الحاكم\" في الصفحة المتقدمة، موهمًا أن هذه المصادر فيها الحديث بعينه! بل صرح فقال (ص ١٢٥):\n\"إن حديث ابن عباس يتضمن هذا النص\"!\nوهذا زور وافتراء؛ كما يظهر لك واضحًا من هذا التخريج. فالله المستعان.\nثالثًا: ذكر في الحاشي أن مسلمًا رواه في \"صحيحه\"! عامله الله بما يستحق!\nثم رأيته في (ص ١٣٣) أوهم القارىء أنه أخرجه البخاري في كتابه!!\nرابعًا: قال (ص ١٢٧):\n\"وقد صححه غير واحد من أعلام المحققين\"!!\nوهذا كذب ظاهر؛ فإن الذين صححوه؛ إنما هو بغير لفظ الترجمة كما تقدم.\nخامسًا: ثم قال:\n\"وحسبك في تصحيحه ثبوته من طريق الثقات الأثبات الذين احتج بهم أصحاب الصحاح، ودونك (ص ١١١) من الجزء الأول من \"مسند أحمد\"؛ تجده يخرج هذا الحديث عن أسود بن عامر عن شريك عن الأعمش عن المنهال عن عباد بن عبد الله الأسدي عن علي مرفوعًا. وكل واحد من سلسلة هذا السند حجة عند الخصم، وكلهم من رجال الصحاح\"!!\nوذكر في الحاشية أن شريكًا احتج به مسلم في \"صحيحهما\"! وكذلك قال في (ص ٧٩) .\nوأن عباد بن عبد الله الأسدي هو \"عباد بن عبد الله بن الزبير بن العوام القرشي الأسدي؛ احتج به البخاري ومسلم في \"صحيحيهما\"، سمع أسماء وعائشة ... \"!!","vol":"10","page":618},{"text":"قلت: وفي هذا من الكذب ما لا يخفى على العارفين بتراجم الرجال؛ وهاك البيان:\nالأول: قوله بأن مسلمًا احتج بشريك ... وهو ابن عبد الله القاضي!\nفإن مسلمًا لم يحتج به؛ وإنما روى له متابعة؛ كما صرحوا بذلك في ترجمته، منهم الحافظ المنذري في آخر كتابه \"الترغيب\" (٤/ ٢٨٤)، والذهبي في \"الميزان\" (١/ ٤٤٦)، وابن حجر العسقلاني في \"التهذيب\" (٥/ ٩٩) وغيرهم. ثم هو - إلى ذلك - سيىء الحفظ كما تقدم؛ قال الحافظ:\n\"صدوق يخطىء كثيرًا\".\nوالآخر: قوله: بأن عباد بن عبد الله الأسدي هو ... ابن الزبير بن العوام القرشي!\nفهذا مما لم يقله أحد قبله، بل عباد بن عبد الله الأسدي - الراوي عن علي -: هو غير عباد بن عبد الله الأسدي الراوي عن أسماء وعائشة؛ فإن الأول كوفي، والآخر مدني. والأول ضعيف كما تقدم؛ وهو صاحب هذا الحديث. وأما الآخر؛ فهو الذي احتج به الشيخان؛ ولا علاقة له بهذا الحديث، ولم يذكروا في الرواة عنه المنهال بن عمرو، وإنما ذكروا أنه روى عن الأول؛ ولم يذكروا معه غيره.\nولقد كنت أود أن أقول: إن هاتين الأكذوبتين لم يتعمدهما الشيعي، وإنما هما من أوهامه؛ لولا أنني أخذت عليه كثيرًا من الأكاذيب التي لا يمكن تأويلها؛ كما تقدم مرارًا.\nولم يقنع الشيعي بما افترى من أكاذيب؛ حتى بنى عليها قوله - بكل جرأة وقلة حياء -:","vol":"10","page":619},{"text":"\"وإنما لم يخرجه الشيخان وأمثالهما؛ لأنهم رأوه يصادم رأيهم في الخلافة، وهذا هو السبب في إعراضهم عن كثير من النصوص الصحيحة، خافوا أن تكون سلاحًا للشيعة؛ فكتموها وهم يعلمون، وإن كثيرًا من شيوخ أهل السنة - عفا الله عنهم - كانوا على هذه الوتيرة، يكتمون كل ما كان من هذا القبيل\"!!\nهكذا قال - عامله الله بما يستحق -! وهو في الواقع وصفه ووصف إخوانه الشيعة؛ فهم الذين يردون النصوص الصحيحة، ويحتجون بالأحاديث الواهية والموضوعة، مع إيهام القراء أنها صحيحة عند أهل السنة؛ وهي عندهم ضعيفة أو موضوعة.\nوهل أدل على ذلك من صنيع هذا الشيعي الذي فضحناه وكشفنا عنه عواره؛ في تخريج أحاديث كتابه التي نادرًا ما يكون فيها حديث صحيح؟! فإن وجد فلا حجة فيه مطلقًا على ما يزعمونه من النص على خلافة علي ﵁ - برأه الله مما يقولون فيه، ويعزونه إليه من الأكاذيب والأباطيل -!\nسادسًا: ومن أكاذيبه وتلفيقاته: أنه ذكر (ص ١٢٨) على لسن الشيخ سليم البشري أنه قال:\n\"راجعت الحديث في (ص ١١١) من الجزء الأول من \"مسند أحمد\"، ونقبت عن رجال سنده، فإذا هم ثقات أثبات حجج\"!!\nفهذا زور وكذب وافتراء على الشيخ البشري؛ فإن المبتدئين في هذا العلم يعلمون ما في سنده من الضعف الذي سبق بيانه.\nسابعًا: ساق حديث ابن عباس الذين ذكرت طرفًا منه - شاهدًا فيما سبق في أول هذا الحديث - من رواية الأئمة الثلاثة الذين ذكرنا هناك: أحمد والنسائي والحاكم؛ فقال عطفًا عليهم:","vol":"10","page":620},{"text":"\"وغيرهم من أصحاب \"السنن\"؛ بالطرق المجمع على صحتها عن عمرو بن ميمون ... \"!!\nقلت: وفي هذا أكذوبتان أيضًا:\nالأولى: قوله: \"وغيرهم من أصحاب السنن\"!! فإنه لم يروه أحد منهم، بل ذلك من أكاذيبه أو تدليساته!\nوالأخرى: \"بالطرق المجمع على صحتها\"!! فإنه ليس له إلا طريق واحد عند الثلاثة المذكورين؛ مدارها على يحيى بن حماد: حدثنا أبو عوانة: حدثنا أبو بلج: حدثنا عمرو بن ميمون.\nوأكذوبه ثالثة؛ وهي أن أبا بلج هذا - وإن كان ثقة على الأرجح - لكنه ليس مجمعًا على الاحتجاج به؛ فقد ضعفه ابن معين. وقال البخاري:\n\"فيه نظر\". وقال ابن حبان:\n\"يخطىء\"! وقد أشار إلى ذلك قول الهيثمي المتقدم:\n\"وهو ثقة فيه لين\".\nفقوله: \"بالطرق المجمع على صحتها\"؛ مزدوج الكذب.\nوثبوت حديث ابن عباس هذا وما في معناه؛ لا ينفعه فيما هو في صدده من الاستدلال به على أن عليًا هو الخليفة من بعده - ﷺ -، كيف وليس فيه إلا قوله - ﷺ - لعلي ﵁:\n\"أنت وليي في الدنيا والآخرة\"! ونحوه قوله في الأحاديث الأخرى: \".. ويكون خليفتي في أهلي\" كما هو ظاهر؟! بل في هذا الأخير إشارة لطيفة إلى أنه ليس","vol":"10","page":621},{"text":"خليفته في أمته كلها؛ فتنبه، ولا تغتر بشقاشق الشيعي وأكاذيبه!\nثم إن في حديث ابن عباس هذا، جملة تعمد الرافضي حذفها؛ لأنها تخالف كفره بأبي بكر ﵁ وفضائله، وهي في هجرته مع النبي - ﷺ -، ونصها:\nقال ابن عباس: فجاء أبو بكر وعلي نائم، قال: وأبو بكر يحسب أنه نبي الله، قال: فقال: يا نبي الله! قال: فقال له علي: إن نبي الله قد انطلق نحو بئر ميمون؛ فأدركه. قال: فانطلق أبو بكر فدخل معه الغار ... إلخ الحديث.\nفإذا كنت صادقًا في قولك: إن حديث ابن عباس هذا جاء بالطرق المجمع على صحتها؛ فلماذا حذفت هذه الجملة التي تشهد لأبي بكر ﵁ بأنه صاحب النبي - ﷺ - في الغار؟!\nأفلا يصدق عليك أنك كالذين عناهم الله بقوله: (أفتؤمنون ببعض الكتاب وتكفرون ببعض)؟! ولم لا؟! وقد كفرتم بما هو أصح منه؛ وهو قوله - ﷺ -:\n\"يا أبا بكر! ما ظنك باثنين الله ثالثهما؟! \". رواه الشيخان، وهو مخرج في \"فقه السيرة\" (١٧٣)، وهو تفسير لقوله تعالى: (إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا) .\n(فأين تذهبون)؟!\nوقد يتساءل بعض الناس فيقول: إذا أنكرت الشيعة أحاديث السنة الصحيحة؛ لمخالفتها ما هم عليه من الضلال والمعاداة لسلفنا الصالح - وفي مقدمتهم أبو بكر ﵁ -، فماذا يقولون في هذه الآية الصريحة في الثناء على أبي بكر؟ وهم - بطبيعة الحال - لا يستطعون إنكارها؛ لأنهم لو فعلوا لم يبق مجال لأحد في كفرهم؟","vol":"10","page":622},{"text":"فأقول: موقفهم من الآيه موقف كل الفرق الضالة من نصوص الكتاب المخالفة لأهوائهم، وهو تحريف معانيها؛ كما فعلت اليهود من قبل بالتوراة والإنجيل! فهذا هو كبيرهم يقول في \"منهاجه\" (ص ١٢٥) - جوابًا عن الآية -:\n\"لا فضيلة له في الغار؛ لجواز أن يستصحبه حذرًا منه؛ لئلا يظهر أمره ... \"!!\nوقد رد عليه وبسط القول فيه جدًا: شيخ الإسلام ابن تيمية في \"المنهاج\" (٤/ ٢٣٩-٢٧٣)؛ فمن شاء زيادة علم وفائدة؛ فليراجع إليه.\n<span data-type=\"title\" id=toc-4949>٤٩٣٣ </span>- (يا أم سلمة! إن عليًا لحمه من لحمي، ودمه من دمي، وهو بمنزلة هارون من موسى؛ غير أنه لا نبي بعدي) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (ص ١٣١)، ومن طريقه ابن عساكر (١٢/ ٦٦/ ١) عن عبد الله بن داهر بن يحيى الرازي قال: حدثني أبي عن الأعمش عن عباية الأسدي عن ابن عباس عن النبي ﵇: أنه قال لأم سلمة ... فذكره.\nأورده العقيلي في ترجمة داهر هذا. وقال:\n\"كان ممن يغلو في الرفض، لا يتابع على حديثه\". ونحوه قول الذهبي:\n\"رافضي بغيض، لا يتابع على بلاياه\".\nقلت: وابنه شر منه. وفي ترجمته أخرج الحديث: ابن عدي (٢٢٢/ ٢)، وعنه ابن عساكر أيضًا (١٢/ ١٠٠/ ٢) . وقال ابن عدي - بعد أن ساق له أحاديث أخرى؛ صرح الذهبي بإبطال بعضها -:\n\"وعامة ما يرويه في فضائل علي، وهو فيه متهم\". وقال أحمد:","vol":"10","page":623},{"text":"\"ليس بشيء\". وكذا قال يحيى. وزاد:\n\"وما يكتب حديثه إنسان فيه خير\"!\n(تنبيه): أورد الحديث الشيعي في \"مراجعاته\" (ص ١٤١) في جملة أحاديث ثلاثة؛ استدل بها على أن قوله - ﷺ - لعلي حين استخلفه على المدينة في غزوة تبوك:\n\"أنت مني بمنزلة هارون من موسى ... \" ليس خاصًا بمورده، استدل على ذلك بالأحاديث المشار إليها؛ وهذا أحدها!\nوذلك كله مما يؤكد لكل منصف أن الشيعي - في استدلالاته - إنما يجري على قاعدة: \"الغاية تبرر الوسيلة\"! ولذلك فهو لا يهمه أن يستدل بما صح إسناده إلى النبي - ﷺ -؛ ما دام أنه يحقق غرضه؛ مهما كان واهيًا.\nومن تدليساته: أنه إذا كان الحديث في كتاب من كتب السنة معزوًا إلى مخرج من المؤلفين؛ يكتفي بعزو الحديث إلى الكتاب الذي أخرج الحديث، مع العناية التامة ببيان الجزء والصفحة - وذلك من تمام التضليل -؛ ولا يذكر من خرجه من المؤلفين؛ لأنه لو فعل لكان كالذين قال الله فيهم: (يخربون بيوتهم بأيديهم) !\nفهذا الحديث؛ عزاه الشيعي \"للكنز\" و\"منتخبه\"، ولم يزد، وهو فيهما معزو للعقيلي! فأعرض الشيعي عن هذا العزو؛ لأنه يدل على ضعف الحديث، ذلك؛ لأن المقصود به كتابه \"الضعفاء\"!\nوالحديث الثاني من الأحاديث الثلاثة؛ علقه النسائي - وهو منكر - كما يأتي تحقيقه في الذي بعده بإذن الله تعالى.","vol":"10","page":624},{"text":"<span data-type=\"title\" id=toc-4950>٤٩٣٤ </span>- (وأما أنت يا علي! فأنت مني بمنزلة هارون من موسى؛ إلا النبوة) .\nمنكر بهذا السياق\nأخرجه ابن عساكر (١٢/ ١٠١/ ١) عن عبد الله بن شبيب: حدثني ابن أبي أويس: حدثني محمد بن إسماعيل: حدثني عبد الرحمن بن أبي بكر عن إسماعيل بن عبد الله بن جعفر عن أبيه قال:\nلما قدمت ابنة حمزة المدين ة؛ اختصم فيها علي وجعفر وزيد. فقال رسول الله - ﷺ -:\n\"قولوا؛ أسمع\". فقال زيد: هي ابنة أخي وأنا أحق بها، وقال علي: ابنة عمي وأنا جئت بها، وقال جعفر: ابنة عمي وخالتها عندي، قال:\n\"خذها يا جعفر! أنت أحقهم بها\". فقال رسول الله - ﷺ -:\n\"لأقضين بينكم. أما أنت يا زيد! فمولاي وأنا مولاك. وأما أنت يا جعفر! فأشبهت خلقي وخلقي. وأما أنت يا علي ... \" الحديث.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الرحمن بن أبي بكر - وهو ابن أبي مليكة التيمي المدني -؛ ضعفه جماعة. وقال أحمد، والبخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".\nقلت: وهذا إن سلم من عبد الله بن شبيب؛ فإنه واه؛ قال أبو أحمد الحاكم: \"ذاهب الحديث\"؛ كما في \"الميزان\".\nواعلم أن هذه القصة صحيحة ثابتة في \"صحيح البخاري\" في مواطن - منها","vol":"10","page":625},{"text":"(عمرة القضاء) - من رواية إسرائيل عن أبي إسحاق عن البراء ﵁؛ لكن ليس فيه ذكر المنزلة، وإنما هو بلفظ:\nوقال لعلي: \"أنت مني وأنا منك\".\nوكذلك أخرجه النسائي في \"الخصائص\" (ص ٣٦-٣٧)، والبيهقي في \"السنن\" (٨/ ٥)، والترمذي أيضًا (٢/ ٢٩٩)؛ إلا أنه لم يسق من القصة إلا قوله هذا لعلي ﵁؛ ولكنه أشار إليها؛ فقال:\n\"وفي الحديث قصة\".\nأخرجوه كلهم من رواية عبيد الله بن موسى عن إسرائيل به.\nولعبيد الله هذا إسناد آخر؛ فإنه قال: أنبأ إسرائيل عن أبي إسحاق عن هبيرة ابن يريم وهانىء بن هانىء عن علي قال:\nلما خرجنا من مكة؛ اتبعتنا ابنة حمزة ... الحديث بتمامه، وفيه:\nوقال لي: \"أنت مني وأنا منك\".\nأخرجه الحاكم (٣/ ١٢٠) . وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوفيه نظر بينته في \"الإرواء\" (٢١٩٠) .\nوتابعه جمع عن إسرائيل به؛ وقد خرجتهم في المصدر المذكور آنفًا.\nوكل هؤلاء رووه بلفظ:\n\"أنت مني وأنا منك\".","vol":"10","page":626},{"text":"وخالفهم القاسم بن يزيد الجرمي فقال: عن إسرائيل ... بلفظ:\n\"أنت مني بمنزلة هارون، وأنا منك\".\nذكره النسائي في \"الخصائص\" (ص ١٤) معلقًا؛ فقال: رواه القاسم بن يزيد المخزومي (كذا) عن إسرائيل به.\nوتابعه زكريا بن أبي زائدة وغيره عن أبي إسحاق: وحدثني هانىء بن هانىء وهبيرة بن يريم به.\nأخرجه البيهقي.\nوالخلاصة؛ أن المحفوظ في هذه القصة إنما هو قوله - ﷺ -:\n\"أنت مني وأنا منك\"، وأن ذكر المنزلة فيه منكر؛ لتفرد الجرمي به دون سائر الثقات من أصحاب إسرائيل، مع عدم معرفتنا لحال الإسناد إليه، ولتفرد عبد الرحمن بن أبي بكر به في حديث عبد الله بن جعفر. والله تعالى ولي التوفيق.\nوقد رويت القصة بسياق آخر، وفيه:\n\"وأما أنت يا علي! فأخي، وأبو ولدي، ومني، وإلي ... \"!\nأخرجه الحاكم (٣/ ٢١٧) من طريق محمد بن إسحاق عن يزيد بن عبد الله ابن قسيط، عن محمد بن أسامة بن زيد عن أبيه أسامة بن زيد ... فذكر القصة. وقال الحاكم:\n\"صحيح على شرط مسلم\"! ووافقه الذهبي!\nقلت: وذلك من أوهامهما؛ فإن ابن إسحاق إنما أخرج له مسلم مقرونًا بغيره، ثم هو مدلس؛ وقد عنعنه، فأنى له الصحة؟!","vol":"10","page":627},{"text":"<span data-type=\"title\" id=toc-4951>٤٩٣٥ </span>- (والذي بعثني بالحق! ما أخرتك إلا لنفسي، وأنت مني بمنزلة هارون من موسى؛ غير أنه لا نبي بعدي، وأنت أخي ووارثي. قال علي: وما أرث منك يا رسول الله؟! قال: ما ورثت الأنبياء من قبلي. قال: وما ورثت الأنبياء من قبلك؟ قال: كتاب ربهم وسنة نبيهم. وأنت معي في قصري في الجنة، مع فاطمة ابنتي. وأنت أخي ورفيقي. ثم تلا: (إخوانًا على سرر متقابلين): المتحابين في الله؛ ينظر بعضهم إلى بعض) .\nضعيف\nأخرجه عبد الله بن أحمد في \"زوائد فضائل الصحابة\" (١٠٨٥)، وابن عساكر (١٢/ ٦٩/ ١) من طريق عبد المؤمن بن عباد قال: يزيد بن معن عن عبد الله بن شرحبيل (زاد ابن عساكر: عن رجل من قريش) عن زيد بن أبي أوفى قال:\nدخلت على رسول الله - ﷺ - مسجده، فقال:\n\"أين فلان بن فلان؟ \". فجعل ينظر في وجوه أصحابه ... (فذكر الحديث في المؤاخاة، وفيه) فقال علي: لقد ذهب روحي وانقطع ظهري، حين رأيتك فعلت بأصحابك ما فعلت غيري؛ فإن كان هذا من سخط علي؛ فلك العتبى والكرامة! فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد المؤمن هذا؛ قال أبو حاتم (٣/ ١/ ٦٦):\n\"ضعيف الحديث\". وقال البخاري (٣/ ٢/ ١١٧):\n\"لا يتابع على حديثه\".","vol":"10","page":628},{"text":"وذكره الساجي، وابن الجارود في \"الضعفاء\":\nوالرجل القرشي؛ لم يسم.\nوعبد الله بن شرحبيل - وهو ابن حسنة وهو القرشي -؛ قال ابن أبي حاتم (٢/ ٢/ ٨١-٨٢):\n\"روى عن عثمان بن عفان، وعبد الرحمن بن أزهر. روى عنه الزهري\".\nوكذا في \"التاريخ\" للبخاري (٣/ ١/ ١١٧)؛ إلا أنه زاد:\n\"وسعد بن إبراهيم\".\nقلت: فقد روى عنه ثلاثة: الزهري وسعد بن إبراهيم ويزيد بن معن - الراوي عنه هذا الحديث -؛ ولكني لم أجد ليزيد هذا ترجمة! لكن قال الحافظ - في ترجمة زيد من \"الإصابة\" -:\n\"ولحديثه طرق عن عبد الله بن شرحبيل. وقال ابن السكن: روي حديثه من ثلاث طرق ليس فيها ما يصح. وقال البخاري: لا يعرف سماع بعضهم من بعض، ولا يتابع عليه، رواه بعضهم عن ابن أبي خالد عن عبد الله بن أبي أوفى، ولا يصح\".\nوالحديث من أحاديث الشيعي في \"مراجعاته\" (ص ١٤٧،١٤٨)؛ التي ساقها مساق المسلمات كعادته؛ لموافقته لهواه! ولكنه غفل عن دلالته على ما فيه من الموافقة في قوله:\n\"ما ورثت الأنبياء من قبلي: كتاب ربهم وسنة نبيهم\" - لحديث أبي بكر الصديق ﵁:","vol":"10","page":629},{"text":"\"لا نورث، ما تركنا صدقة\".\nوهذا مما أنكرته الشيعة على الصديق ﵁، وطعنوا فيه ما شاء لهم هواهم وضلالهم؛ لأنه لم يورث السيدة فاطمة ﵂؛ عملًا بهذا الحديث المتفق عليه عنه، وقد رواه جمع آخر من الصحابة الكرام ﵃ مثل: عمر وعثمان وسعد وطلحة والزبير وعبد الرحمن بن عوف وعائشة وغيرهم، فانظر المجلد الخامس من \"الصحيحة\" رقم (٢٠٣٨)؛ الأمر الذي يدل على كذب الشيعة وجهلهم، وفي مقدمتهم ابن المطهر الحلي، فقد زعم في \"منهاجه\" (ص ٣٥):\nأن أبا بكر انفرد بهذا الحديث!\nولقد أحسن الرد عليه وبسط القول فيه شيخ الإسلام ابن تيمية - جزاه الله خيرًا - في \"منهاج السنة\" في ثمان صفحات كبار (٢/ ١٥٧-١٦٥)، فليراجعه من أحب أن يزداد معرفة بحقيقة ما عليه الشيعة من أكاذيب وضلالات.\nومن ذلك: أنني رأيت الكليني في كتابه \"الكافي\" - الذي يعتبره الشيعة كـ \"صحيح البخاري\" عندنا - روى فيه بإسناده (١/ ٣٢) عن أبي عبد الله (هو جعفر ابن محمد الصادق ﵀) قال:\n\"إن العلماء ورثة الأنبياء؛ لم يورثوا درهمًا ولا دينارًا؛ وإنما ورثوا أحاديثهم، فمن أخذ بشيء منها؛ فقد أخذ حظًا وافرًا\".\nفهذا يؤيد حديث الصديق الأكبر ﵁، ويؤكد ما تقدم من تحاملهم عليه.\nوحديث أبي عبد الله الصادق: هو عندنا مرفوع في \"صحيح ابن حبان\" وغيره؛ في آخر حديث؛ أوله:","vol":"10","page":630},{"text":"\"من سلك طريقًا يطلب فيه علمًا ... \"؛ انظر \"صحيح الجامع الصغير\" (٦٢٩٧) .\nوقد رواه الكليني في مكان آخر (١/ ٣٤) عن أبي عبد الله مرفوعًا إلى النبي - ﷺ -.\n<span data-type=\"title\" id=toc-4952>٤٩٣٦ </span>- (قم؛ فما صلحت أن تكون إلا أبا تراب، أغضبت علي حين آخيت بين المهاجرين والأنصار؛ ولم أواخ بينك وبين أحد منهم؟! أما ترضى أن تكون مني بمنزلة هارون من موسى؛ إلا أنه ليس بعدي نبي؟! ألا من أحبك حف بالأمن والإيمان، ومن أبغضك أماته الله ميتةً جاهليةً، وحوسب بعمله في الإسلام) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٠٩/ ١-٢): حدثنا محمود ابن محمد المروزي: أخبرنا أحمد بن آدم المروزي: أخبرنا جرير عن ليث عن مجاهد عن ابن عباس قال:\nلما آخى النبي - ﷺ - بين أصحابه المهاجرين والأنصار؛ فلم يؤاخ بين علي بن أبي طالب وبين أحد منهم؛ خرج علي ﵁ مغضبًا؛ حتى أتى جدولًا من الأرض فتوسد ذراعه، فنسف عليه الريح، فطلبه النبي - ﷺ - حتى وجده، فوكزه برجله فقال له ... فذكره.\nقلت: وهذا موضوع؛ آفته حامد هذا؛ قال الذهبي:\n\"كذبه الجوزجاني وابن عدي. وعده أحمد بن علي السليماني فيمن اشتهر بوضع الحديث\".\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٩/ ١١١) . وقال:","vol":"10","page":631},{"text":"\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه حامد بن آدم المروزي؛ وهو كذاب\".\nقلت: وأما الشيعي؛ فأورده (١٤٣) محتجًا به؛ كعادته في الاحتجاج بالأحاديث الموضوعة!\nثم رأيت للحديث طريقًا أخرى دون قوله:\n\"أما ترضى....\" إلخ: أخرجه ابن عساكر (١٢/ ٦٠/ ١) من طريق حفص ابن جميع: حدثني سماك بن حرب قال:\nقلت لجابر: إن هؤلاء القوم يدعونني إلى شتم علي. قال: وما عسيت أن تشتمه به؟! قال: أكنيه بأبي تراب. قال: فوالله، ما كانت لعلي كنية أحب إليه من أبي تراب؛ إن النبي - ﷺ - آخى بين الناس، ولم يؤاخ بينه وبين أحد، فخرج مغضبًا ... الحديث.\nلكن حفص بن جميع ضعيف. وقال الساجي:\n\"يحدث عن سماك بأحاديث مناكير، وفيه ضعف\".\n<span data-type=\"title\" id=toc-4953>٤٩٣٧ </span>- (يا علي! إنه يحل لك في المسجد ما يحل لي. يا علي! ألا ترضى أن تكون مني بمنزلة هارون من موسى؛ إلا النبوة؟! والذي نفسي بيده! إنك لتذودن عن حوضي يوم القيامة رجالًا، كما يذاد البعير الضال عن الماء، بعصًا معك من العوسج، كأني أنظر إلى مقامك من حوضي) .\nمنكر جدًا\nأخرجه ابن عساكر (١٢/ ٩٣) عن حرام بن عثمان عن","vol":"10","page":632},{"text":"عبد الرحمن ومحمد ابني جابر بن عبد الله عن أبيهما جابر بن عبد الله الأنصاري قال:\nجاءنا رسول الله - ﷺ - ونحن مضطجعين في المسجد، وفي يده عسيب رطب، فضربنا وقال:\n\"أترقدون في المسجد؟! إنه لا يرقد فيه أحد\". فأجفلنا، وأجفل معنا علي بن أبي طالب! فقال رسول الله - ﷺ -:\n\"تعال يا علي! إنه ... \" الحديث.\nقلت: وهذا آفته حرام هذا؛ قال الشافعي، وابن معين:\n\"الحديث عن حرام حرام\". وقال ابن حبان:\n\"كان غاليًا في التشيع، يقلب الأسانيد، ويرفع المراسيل\". وطول ابن عدي في \"الكامل\" (١١٠/ ١-١١١/ ٢) ترجمته، وقال في آخرها:\n\"وعامة أحاديثه مناكير\". وساق له الذهبي أحاديث أنكرت عليه؛ هذا أحدها؛ وقال:\n\"وهذا حديث منكر جدًا\".\n(تنبيه): هذا الحديث؛ أورده الشيعي في \"المراجعات\" (ص ١٤٤) دون عزو لأحد أو تخريج؛ خلافًا لعادته؛ إلا قوله في الحاشية:\n\"كما في الباب ١٧ من ينابيع المودة\"!\nوهذا من كتب الشيعة!","vol":"10","page":633},{"text":"<span data-type=\"title\" id=toc-4954>٤٩٣٨ </span>- (يا علي! أنت أول المؤمنين إيمانًا، وأول المسلمين إسلامًا، وأنت مني بمنزلة هارون من موسى) .\nمنكر\nأخرجه أبو أحمد الحاكم في \"الكنى\" (ق ٤٩/ ٢)، وابن عساكر (١٢/ ١٠٠/ ١-٢) من طريق إبراهيم بن سعيد الجوهري - وصي المأمون -: حدثني أمير المؤمنين المأمون: حدثني أمير المؤمنين الرشيد: حدثني أمير المؤمنين المنصور عن أبيه عن جده عن عبد الله بن عباس قال:\nسمعت عمر بن الخطاب؛ وعنده جماعة، فتذاكروا السابقين إلى الإسلام، فقال عمر:\nأما علي؛ فسمعت رسول الله - ﷺ - يقول فيه ثلاث خصال؛ لوددت أن لي واحدة منهن، فكان إلي أحب مما طلعت عليه الشمس:\nكنت أنا وأبو عبيدة وأبو بكر وجماعة من الصحابة؛ إذ ضرب النبي - ﷺ - بيده على منكب علي فقال له ... فذكره.\nقلت: وهذا إسناد مظلم؛ ما بين والد المنصور - واسمه محمد بن علي بن عبد الله بن عباس - وإبراهيم بن سعيد الجوهري، من الملوك العباسيين؛ لا يعرف حالهم في الرواية، مع ما عرف عن المأمون - واسمه عبد الله - من التجهم، والمناداة بخلق القرآن، وامتحان العلماء وتعذيبهم به.\nثم إن الظاهر أن في الإسناد سقطًا بين الرشيد - واسمه هارون - وبين المنصور - واسمه عبد الله -؛ فإن الرشيد يرويه عن أبيه محمد المهدي عن أبيه المنصور. والله أعلم.","vol":"10","page":634},{"text":"ثم إن الجملة الأخيرة من الحديث صحيحة ثابتة في \"الصحيحين\" وغيرهما من طرق، ولكنها مستنكرة في هذا السياق؛ لآن المعروف أن النبي - ﷺ - قالها حينما خرج إلى تبوك!\n<span data-type=\"title\" id=toc-4955>٤٩٣٩ </span>- (بات علي ليلة خرج رسول الله - ﷺ - إلى المشركين، على فراشه؛ ليعمي على قريش. وفيه نزلت الآية: (ومن الناس من يشري نفسه ابتغاء مرضاة الله» .\nموضوع\nأخرجه ابن عساكر (١٢/ ٧٣/ ١) من طريق عبد النور بن عبد الله عن محمد بن المغيرة القرشي عن إبراهيم بن عبد الله بن معبد عن ابن عباس قال ... فذكره.\nقلت: وهذا موضوع؛ آفته عبد النور هذا؛ قال العقيلي (ص ٢٦٧):\n\"كان ممن يغلو في الرفض، لا يقيم الحديث، وليس من أهله\".\nثم ساق له حديثًا في زواج فاطمة من علي؛ وقال:\n\"الحديث بطوله لا أصل له، وضعه عبد النور\". وقال الذهبي فيه:\n\"كذاب\". ثم ساق الحديث وكلام العقيلي فيه وفي راويه هذا الكذاب.\nومن طريقه: أخرجه ابن عساكر (١٢/ ٩٠/ ١) بطوله.\nثم روى ابن عساكر من طريق عباد بن ثابت: حدثني سليمان بن قرم: حدثني عبد الرحمن بن ميمون أبو عبد الله: حدثني أبي عن عبد الله بن عباس به نحوه.\nقلت: وهذا إسناد ضعيف؛ ميمون هذا هو أبو عبد الله البصري الكندي؛","vol":"10","page":635},{"text":"ويقال: القرشي، مولى سمرة؛ ضعيف؛ كما في \"التقريب\". وقد قال فيه أحمد:\n\"أحاديثه مناكير\".\nوابنه عبد الرحمن؛ لم يوثقه غير ابن حبان. وقال الحافظ:\n\"مقبول\".\nوسليمان بن قرم سيىء الحفظ يتشيع.\nوالمعروف عن ابن عباس: ما رواه أبو بلج عن عمرو بن ميمون عنه قال:\nشرى علي نفسه، ولبس ثوب النبي - ﷺ -، ثم نام مكانه ... الحديث.\nأخرجه الحاكم (٣/ ٤) وغيره، وسبق الكلام عليه تحت الحديث (٤٩٣٢) .\nوهذا إخبار من ابن عباس أن عليًا ﵁ شرى نفسه، وليس فيه الآية نزلت في شأنه؛ فالفرق بينهما واضح.\nفاستدلال الشيعي في \"مراجعاته\" (ص ٤٥) بحديث الحاكم هذا على أن الآية نزلت فيه؛ لا يخفى ما فيه؛ لا سيما والمعروف في كتب التفسير أنها نزلت في صهيب ﵁!\nراجع الآية في \"تفسير ابن كثير\" وغيره.\n<span data-type=\"title\" id=toc-4956>٤٩٤٠ </span>- (اسكني؛ فقد أنكحتك أحب أهل بيتي إلي) .\nضعيف\nأخرجه الحاكم (٣/ ١٥٩)، وابن عساكر (١٢/ ٩١/ ١) من طريقين عن أيوب عن أبي يزيد المدني عن أسماء بنت عميس قالت:\nكنت في زفاف فاطمة بنت رسول الله - ﷺ -. فلما أصبحنا؛ جاء النبي - ﷺ - إلى الباب فقال:","vol":"10","page":636},{"text":"\"يا أم أيمن! ادعي لي أخي\". فقالت: هو أخوك وتنكحه؟! قال:\n\"نعم؛ يا أم أيمن! \". فجاء علي، فنصح النبي - ﷺ - من الماء، ودعا له، ثم قال:\n\"ادعي لي فاطمة\". فجاءت تعثر من الحياء. فقال لها رسول الله - ﷺ - ... (فذكره) . قالت: ونضح النبي عليها من الماء، ثم رجع رسول الله - ﷺ -، فرأى سوادًا بين يديه. فقال:\n\"من هذا؟ \". فقلت: أنا أسماء. قال:\n\"أسماء بنت عميس؟ \". قلت: نعم. قال: \"جئت في زفاف ابنة رسول الله - ﷺ -؟ \". قلت: نعم. فدعا لي.\nقلت: سكت عنه الحاكم ولم يصححه - على خلاف عادته -، ولعل ذلك للخطأ الذي في متنه! وبينه الذهبي بقوله:\n\"الحديث غلط؛ لأن أسماء كانت - ليلة زفاف فاطمة - بالحبشة\".\nقلت: ولا أجد في إسناده علة ظاهرة؛ فإن رجاله ثقات؛ إلا أن يكون الانقطاع بين أبي يزيد المدني وأسماء؛ فقد قال في إسناد ابن عساكر:\nإن أسماء بنت عميس قالت ... وهذا صورته الإرسال. والله أعلم.\n(تنبيه): أورد الشيعي الحديث في \"مراجعاته\" (ص ١٤٧) من رواية الحاكم في الموضع الذي نقلته عنه؛ ثم قال:\n\"وأخرجه الذهبي في \"تلخيصه\" مسلمًا بصحته\"!\nوهذا كذب مكشوف على الذهبي؛ لأنه وصف الحديث بأنه غلط كما","vol":"10","page":637},{"text":"رأيته، فكيف يقال: إنه سلم بصحته؟!\nولكن مثل هذا الكذب ليس غريبًا عن هذا الشيعي؛ فطالما كشفنا عن أكاذيب أخرى له هي أوضح وأفضح من هذه؛ فلراجع على سبيل المثال الحديث (٤٩٣١)؛ تجد تحته عدة أكاذيب له، والعياذ بالله تعالى!!\n<span data-type=\"title\" id=toc-4957>٤٩٤١ </span>- (أنت أخي وصاحبي) (١) .\nضعيف\nأخرجه ابن عبد البر - في ترجمة علي من \"الاستيعاب\" (٣/ ١٠٩٨) - من طريق حجاج عن الحكم عن مقسم عن ابن عباس قال: قال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: الانقطاع بين الحكم - وهو ابن عتيبة الكندي مولاهم - وبين مقسم؛ فإنه لم يسمع منه إلا خمسة أحاديث؛ ليس منها هذا.\nوالأخرى: عنعنة الحجاج - وهو ابن أرطاة -؛ فإنه مدلس.\nوقد وجدت له متابعًا؛ لكن الإسناد إليه ضعيف.\nأخرجه ابن عساكر (١٢/ ٦٩/ ١) من طريق محمد بن عبد الله بن أبي جعفر الرازي عن أبيه عن شعبة عن الحكم به.\nقلت: وعبد الله بن أبي جعفر الرازي؛ قال الحافظ:\n\"صدوق يخطىء\".\nوقد روي الحديث بإسناد موضوع بزيادة فيه؛ يأتي بعد حديث.\n_________\n(١) قاله - ﷺ - لعلي ﵁؛ كما سيأتي برقم (٤٩٤٣) . (الناشر)","vol":"10","page":638},{"text":"<span data-type=\"title\" id=toc-4958>٤٩٤٢ </span>- (بشارة أتتني من عند ربي؛ إن الله لما أراد أن يزوج عليًا فاطمة؛ أمر ملكًا أن يهز شجرة طوبى، فهزها، فنثرت رقاقًا - يعني: صكاكًا -، وأنشأ الله ملائكة التقطوها، فإذا كانت القيامة ثارت الملائكة في الخلق، فلا يرون محبًا لنا - أهل البيت - محضًا؛ إلا دفعوا إليه منها كتابًا: براءة له من النار؛ من أخي وابن عمي وابنتي، فكاك رقاب رجال ونساء من أمتي من النار) .\nموضوع\nأخرجه الخطيب (٤/ ٢١٠) من طريق عمر بن محمد بن إبراهيم البجلي: حدثنا أبو علي أحمد بن صدقة البيع: حدثنا عبد الله بن داود بن قبيصة الأنصاري: حدثنا موسى بن علي: حدثنا قنبر بن أحمد بن قنبر مولى علي بن أبي طالب عن أبيه عن جده عن كعب بن نوفل عن بلال بن حمامة قال:\nخرج علينا رسول الله - ﷺ - ذات يوم ضاحكًا مستبشرًا. فقام إليه عبد الرحمن ابن عوف فقال: ما أضحكك يا رسول الله؟! قال ... فذكره. وقال:\n\"رجاله - ما بين بلال وعمر بن محمد -؛ كلهم مجهولون\".\nقلت: ساقه في ترجمة أحمد بن صدقة هذا. وقال فيه الذهبي:\n\"تكلم فيه، ولا أعرفه\".\nوزاد عليه الحافظ؛ فساق إسناده بهذا الحديث؛ إلا أنه لم يسق لفظه، فقال:\n\"فذكر حديثًا ركيك اللفظ في تزويج علي من فاطمة\".\nوذكره في ترجمة بلال بن حمامة - من القسم الرابع من \"الإصابة\" - وقال:","vol":"10","page":639},{"text":"\"فرق أبو موسى بينه وبين بلال المؤذن. والحديث واه جدًا، ولو ثبت لكان هو بلال بن رباح المؤذن\".\nوقال الذهبي في ترجمة قنبر مولى علي:\n\"لم يثبت حديثه. قال الأزدي: يقال: كبر حتى كان لا يدري ما يقول أو يروي؟! قلت: قل ما روى\".\nقلت: ولا أدري لم لم يصرح الحافظ بوضع الحديث؟! فإن لوائح الوضع عليه ظاهرة! وقد أوردوا مثله - بل دونه - في الموضوعات؛ فانظر الحديث (٩،١٠،١١،١٢،١٣) من \"تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة\".\nوالحديث؛ عزاه الشيعي (ص ١٤٦) لأبي بكر الخوارزمي - نقلًا عن \"الصواعق\"، وكفى!!\n<span data-type=\"title\" id=toc-4959>٤٩٤٣ </span>- (يا علي! أنت أخي، وصاحبي، ورفيقي في الجنة) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (١٢/ ٢٦٨)، ومن طريقه ابن عساكر (١٢/ ٧١/ ٢) عن عثمان بن عبد الرحمن: حدثنا محمد بن علي بن الحسين عن أبيه عن علي مرفوعًا.\nقلت: وهذا موضوع؛ آفته عثمان بن عبد الرحمن - وهو القرشي الوقاصي -؛ قال الحافظ:\n\"متروك، وكذبه ابن معين\".\nقلت: وقال صالح بن محمد الحافظ:\n\"كان يضع الحديث\".","vol":"10","page":640},{"text":"قلت: وقد روي بإسناد آخر خير من هذا؛ دون الزيادة في آخره، وقد مضى قبل حديث.\n<span data-type=\"title\" id=toc-4960>٤٩٤٤ </span>- (ألا أرضيك يا علي؟ قال: بلى يا رسول الله! قال: أنت أخي ووزيري؛ تقضي ديني، وتنجز موعدي، وتبرىء ذمتي. فمن أحبك في حياة مني؛ فقد قضى نحبه. ومن أحبك في حياة منك بعدي؛ ختم الله له بالأمن والإيمان. ومن أحبك بعدي ولم يرك؛ ختم الله له بالأمن والإيمان، وأمنه يوم الفزع الأكبر. ومن مات وهو يبغضك يا علي؛ مات ميتة جاهلية، يحاسبه الله بما عمل في الإسلام) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٥/ ٢): حدثنا محمد ابن عثمان بن أبي شيبة: أخبرنا محمد بن يزيد - هو أبو هشام الرفاعي -: أخبرنا عبد الله ابن محمد الطهوي عن ليث عن مجاهد عن ابن عمر قال:\nبينما أنا مع النبي - ﷺ - في ظل بالمدينة، وهو يطلب عليًا ﵁؛ إذ انتهينا إلى حائط، فنظرنا فيه، فنظر إلى علي وهو نائم في الأرض وقد اغبر. فقال:\n\"لا ألوم الناس، يكنونك أبا تراب\".\nفلقد رأيت عليًا تغير وجهه، واشتد ذلك عليه! فقال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ من دون مجاهد ضعفاء - على خلاف في ابن أبي شيبة -.\nغير عبد الله بن محمد الطهوي؛ فلم أجد له ترجمة.","vol":"10","page":641},{"text":"وقصر الهيثمي؛ فقال في \"المجمع\" (٩/ ١٢١):\n\"رواه الطبراني، وفيه من لم أعرفه\"!\nثم ذكره من حديث علي نحوه. وقال:\n\"رواه أبو يعلى، وفيه زكريا الأصبهاني، وهو ضعيف\"!\nثم وقفت على إسناد أبي يعلى؛ فتبين أن في \"المجمع\" خطأ:\nفقد أخرجه ابن عساكر (١٢/ ٧٩/ ٢) من طريق أبي يعلى - وهذا في \"مسنده\" (١/ ٤٠٢/ ٢٦٨) -: أخبرنا سويد بن سعيد: أخبرنا زكريا بن عبد الله بن يزيد الصهباني عن عبد المؤمن عن أبي المغيرة عن علي ...\nفهو الصهباني؛ وليس الأصبهاني.\nوعلى الصواب وقع في \"الميزان\" و\"اللسان\". وقالا:\n\"قال الأزدي: منكر الحديث\".\nلكن من فوقه لم أعرفهما.\nوسويد بن سعيد؛ كان عمي، فصار يتلقن ما ليس من حديثه.\nوأخرج ابن عساكر (١٢/ ٧٠/ ١) من طريق الخطيب بسنده عن أبي يحيى التيمي إسماعيل بن إبراهيم عن مطير أبي خالد عن أنس بن مالك قال:\nكنا إذا أردنا أن نسأل رسول الله - ﷺ -؛ أمرنا علي بن أبي طالب أو سلمان الفارسي أو ثابت بن معاذ الأنصاري؛ لأنهم كانوا أجرأ أصحابه على سؤاله. فلما نزلت: (إذا جاء نصر الله والفتح)، وعلمنا أن رسول الله - ﷺ - نعيت إليه نفسه؛","vol":"10","page":642},{"text":"قلنا لسلمان: سل رسول الله - ﷺ -: من نسند إليه أمورنا ويكون مفزعنا، ومن أحب الناس إليه؟ فلقيه فسأله، فأعرض عنه. ثم سأله، فأعرض عنه. فخشي سلمان أن يكون رسول الله - ﷺ - قد مقته ووجد عليه. فلما كان بعد لقيه؛ قال:\n\"يا سلمان! يا عبد الله! ألا أحدثك عما كنت تسألني؟ فقال: يا رسول الله! إني خشيت أن تكون قد مقتني ووجدت علي! قال:\n\"كلا يا سلمان! إن أخي، ووزيري، وخليفتي في أهل بيتي، وخير من تركت بعدي - يقضي ديني، وينجز موعدي -: علي بن أبي طالب\". وقال الخطيب:\n\"مطير هذا مجهول\".\nقلت: بل هو معروف، ولكن بالضعف؛ وهو مطير بن أبي خالد، ترجمه ابن أبي حاتم (٤/ ١/ ٣٩٤) برواية جمع عنه؛ منهم ابنه موسى بن مطير. ثم روى عن أبي زرعة أنه قال فيه:\n\"ضعيف الحديث\". وعن أبيه:\n\"متروك الحديث\".\nووقع في \"الميزان\" و\"اللسان\": (مطهر بن أبي خالد) !\nوالظاهر أنه تحريف من بعض النساخ أو الطابعين. ويؤيده أن الحافظ قال:\n\"قلت: وهو والد موسى بن مطين (كذا) الآتي ذكره\".\nقلت: ووالد موسى: هو (مطير)، وليس (مطهرًا)، ولا (مطينًا) !\nوعلى الصواب ذكره الحافظ في المكان الذي أشار إليه.","vol":"10","page":643},{"text":"ووقع في سند الحديث: (مطير أبي خالد) ! فإن لم يكن سقط من الأصل لفظة (ابن)؛ فأبو خالد هو كنية مطير أيضًا كأبيه. والله أعلم.\nثم إن أبا يحيى التيمي - إسماعيل بن إبراهيم - ضعيف أيضًا؛ كما في \"التقريب\".\nوهذا الحديث؛ أورده الهيثمي في \"المجمع\" (٩/ ١١٣) من حديث سلمان نفسه نحوه بلفظ:\n\"فإن وصيي، وموضع سري، وخير من أترك بعدي ... \" والباقي مثله. وقال:\n\"رواه الطبراني، وفي إسناده ناصح بن عبد الله، وهو متروك\".\n(تنبيه): أورد الشيعي حديث الطبراني هذا، وأتبعه بقوله (ص ٢٢٥):\n\"وهذا نص في كونه الوصي، وصريح في أنه أفضل الناس بعد النبي، وفيه من الدلالة الالتزامية - على خلافته ووجوب طاعته - ما لا يخفى على أولي الألباب\"!\nوأقول: أولو الألباب يقولون: أثبت العرش ثم انقش! فالحديث ضعيف جدًا، بل هو موضوع؛ فقد ثبت من طرق عن علي ﵁:\nأن أفضل الناس بعد رسول الله - ﷺ -: أبو بكر وعمر؛ كما في \"البخاري\" وغيره. ولكن الشيعي وأصحابه يكابرون ويجحدون!!\nثم رأيت الحديث هذا؛ قد أورده السيوطي في \"اللآلىء المصنوعة في الأحاديث الموضوعة\" (١/ ١٨٥) من طريق جعفر بن أحمد عن مطر عن أنس وقال:\n\"مطر متروك. وجعفر تكلموا فيه\".","vol":"10","page":644},{"text":"ثم أورده من طريق أخرى عن أنس؛ وحكم بوضعها.\nوأورده من حديث سلمان أيضًا من طريق أخرى عنه؛ وأعله بقوله:\n\"قال عبد الغني بن سعيد: رواته مجهولون وضعفاء. وإسماعيل بن زياد متروك\".\nورواه العقيلي في \"الضعفاء\" (٣٥٨) من طريق قيس بن ميناء عن سلمان به مختصرًا؛ بفلظ:\n\"وصيي علي بن أبي طالب\".\nأورده في ترجمة قيس هذا. وقال:\n\"كوفي لا يتابع على حديثه، وكان له مذهب سوء\".\nوساق له الذهبي هذا الحديث. وقال:\n\"كذب\".\nوأقره الحافظ في \"اللسان\"، والسيوطي في \"اللآلىء\" (١/ ١٨٥-١٨٦) .\nوقد روي حديث الوصية - بأتم من هذا - من حديث بريدة، وسيأتي برقم (٤٩٦٢) .\n(تنبيه آخر): حديث علي المتقدم من رواية أبي يعلى - التي فيها تلك العلل التي تستوجب أنه شديد الضعف -؛ قد ذكره في \"كنز العمال\" (٦/ ٤٠٤/ ٦١٢٧) من رواية أبي يعلى، وقال:\n\"قال البوصيري: رواته ثقات\"!","vol":"10","page":645},{"text":"وهو خطأ ظاهر؛ إما من البوصيري أو عليه!\nوقد استغله الشيعي (ص ٢٣١)؛ فاعتمده!\n<span data-type=\"title\" id=toc-4961>٤٩٤٥ </span>- (ادعوا لي أخي. يعني: عليًا. قاله في مرض موته - ﷺ -) .\nموضوع\nأخرجه ابن سعد (٢/ ٢٦٣ - بيروت): أخبرنا محمد بن عمر: حدثني عبد الله بن محمد بن عمر بن علي بن أبي طالب عن أبيه عن جده قال: قال رسول الله - ﷺ - في مرضه ... فذكره. قال:\nفدعي له علي، فقال: \"ادن مني\". فدنوت منه، فاستند إلي، فلم يزل مستندًا إلي، وإنه ليكلمني حتى إن بعض ريق النبي - ﷺ - ليصيبني. ثم نزل برسول الله - ﷺ -، وثقل في حجري، فصحت: يا عباس! أدركني فإني هالك! فجاء العباس، فكان جهدهما جميعًا أن أضجعاه.\nقلت: وهذا إسناد موضوع؛ آفته محمد بن عمر - وهو الواقدي - كذاب؛ كما تقدم مرارًا.\nوعبد الله بن محمد بن عمر العلوي مقبول؛ كما في \"التقريب\".\nوأما أبوه محمد بن عمر بن علي بن أبي طالب؛ فثقة.\nلكن روايته عن جده مرسلة؛ كما قال الحافظ. وقال في \"الفتح\" (٨/ ١٠٧):\n\"فيه انقطاع؛ مع الواقدي، وهو متروك، وعبد الله فيه لين\".\nواكتفى الشيعي في هذا الحديث - كعادته - بعزوه لابن سعد؛ وكفى!!\nوروي من حديث عائشة قالت: قال رسول الله - ﷺ - - وهو في بيتها لما حضره الموت -:","vol":"10","page":646},{"text":"\"ادعوا لي حبيبي\". فدعوت له أبا بكر. فنظر إليه، ثم وضع رأسه. ثم قال:\n\"ادعوا لي حبيبي\". فدعوا له عمر. فلما نظر إليه، وضع رأسه.\nثم قال: \"ادعوا لي حبيبي\". فقلت: ويلكم ادعوا لي علي بن أبي طالب، فوالله ما يريد غيره. فلما رآه أفرد الثوب الذي كان عليه، ثم أدخله فيه، فلم يزل يحتضنه حتى قبض ويده عليه.\nأخرجه ابن عساكر (١٢/ ١٦٣/ ٢) من طريق الدارقطني بسنده عن إسماعيل ابن أبان: أخبرنا عبد الله بن مسلم الملائي عن أبيه عن إبراهيم عن علقمة والأسود عن عائشة ... وقال:\n\"قال الدارقطني: تفرد به مسلم؛ وهو غريب من حديث ابنه. تفرد به إسماعيل\".\nقلت: وهو ابن أبان الوراق؛ وهو ثقة، وليس هو الغنوي المتهم بالكذب.\nلكن عبد الله بن مسلم الملائي؛ لم أجد له ترجمة، وقد ذكره الحافظ المزي في الرواة عن أبيه، وهو غير عبد الله بن مسلم المكي الضعيف.\nوأما أبوه مسلم الملائي - وهو ابن كيسان الأعور -؛ فهو متروك؛ كما قال النسائي وغيره.\nقلت: وهذا من أكاذيبه - أو على الأقل: من أوهامه الفاحشة -؛ فقد خالفه عبد الله بن عون الثقة الثبت؛ رواه عن إبراهيم عن الأسود بن يزيد قال:\nذكروا عند عائشة أن عليًا كان وصيًا! فقالت: متى أوصى إليه؟! فقد كنت مسندته إلى صدري - أو قالت: حجري -، فدعا بالطست، فلقد انخنث في حجري وما شعرت أنه مات، فمتى أوصى إليه؟!","vol":"10","page":647},{"text":"أخرجه البخاري (٢/ ١٨٥)، ومسلم (٥/ ٧٥)، وأحمد (٦/ ٣٢) .\nقلت: فهذا يبطل حديث مسلم الملائي، وكذلك حديث الواقدي؛ إلا أن هذا ليس فيه التصريح بأنه - ﷺ - مات وهو مستند إلى علي ﵁.\nوأما رواية الشيعي هذا الحديث بلفظ:\n\"فقال: \"ادن مني\"، فدنا منه إليه، فلم يزل كذلك وهو يكلمه حتى فاضت نفسه الزكية\"! فقوله:\n\"حتى فاضت نفسه الزكية\"! من زياداته ودسائسه لتأييد مذهبه! نسأل الله السلامة!\nونحو حديث الواقدي: ما روته أم موسى عن أم سلمة ﵂ قالت:\nوالذي أحلف به! إن كان علي لأقرب الناس عهدًا برسول الله - ﷺ -، عدنا رسول الله - ﷺ - غداة وهو يقول: \"جاء علي؟ جاء علي؟ \" (مرارًا) . فقالت فاطمة: كأنك بعثته في حاجة. قالت: فجاء بعد. قالت أم سلمة: فظننت أن له إليه حاجة، فخرجنا من البيت، فقعدنا عند الباب؛ وكنت من أدناهم إلى الباب، فأكب عليه رسول الله - ﷺ -، وجعل يساره ويناجيه، ثم قبض رسول الله - ﷺ - من يومه ذلك، فكان علي أقرب الناس عهدًا.\nأخرجه النسائي في \"الخصائص\" (ص ٢٨-٢٩)، والحاكم (٣/ ١٣٨-١٣٩)، وأحمد، وابنه (٦/ ٣٠٠)، وابن عساكر من طريق مغيرة عن أم موسى. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!","vol":"10","page":648},{"text":"قلت: وفيه نظر من وجهين:\nالأول: أن أم موسى هذه، لم تثبت عدالتها وضبطها. وقد أوردها الذهبي نفسه في \"فصل النسوة المجهولات\" من \"الميزان\"، وقال فيها:\n\"تفرد عنها مغيرة بن مقسم. قال الدارقطني: يخرج حديثها اعتبارًا\".\nولذلك لم يوثقها الحافظ في \"التقريب\" بل قال فيها:\n\"مقبولة\". يعني: عند المتابعة.\nوأما قول الهيثمي (٩/ ١١٢) - بعد أن عزاه لأحمد وأبي يعلى والطبراني -:\n\"ورجاله رجال \"الصحيح\"؛ غير أم موسى، وهي ثقة\"!\nأقول: فهذا من تساهله؛ لأن عمدته في مثل هذا التوثيق إنما هو ابن حبان، وهو مشهور بالتساهل في التوثيق، كما ذكرناه مرارًا.\nوالآخر: أن المغيرة - وهو ابن مقسم الضبي - وإن كان ثقة متقنًا؛ إلا أنه كان يدلس؛ كما قال الحافظ، وقد عنعنه.\nفهذا لو صح عن أم سلمة؛ لأمكن التوفيق بينه وبين حديث عائشة الصحيح؛ بحمل قول أم سلمة: (الناس) على الرجال؛ فلا ينافي ذلك أن يخرج علي بعد مناجاة الرسول - ﷺ - إياه، وأن تتولى أمره عائشة ﵂، ويموت - ﷺ - وهي مسندته إلى صدرها؛ وهذا ظاهر جدًا.\nوفي الباب حديث آخر أنكر من هذا، سيأتي برقم (٦٦٢٧) .\n_________\n(١) انظر \" الصحيحة \" (٦/٥٧٢) . (الناشر)","vol":"10","page":649},{"text":"<span data-type=\"title\" id=toc-4962>٤٩٤٦ </span>- (أوحى الله ﷿ - ليلة المبيت على الفراش - إلى جبرائيل وميكائيل: إني آخيت بينكما، وجعلت عمر أحدكما أطول من عمر الآخر، فأيكما يؤثر صاحبه بالحياة؟! فاختار كلاهما الحياة. فأوحى الله إليهما: ألا كنتما مثل علي بن أبي طالب! آخيت بينه وبين محمد - ﷺ -، فبات على فراشه ليفديه بنفسه ويؤثره بالحياة!! اهبطا إلى الأرض فاحفظاه من عدوه. فنزلا، فكان جبريل عند رأسه، وميكائيل عند رجليه، وجبرائيل ينادي: بخ بخ! من مثلك يا ابن أبي طالب؟! يباهي الله بك الملائكة! وأنزل الملائكة! وأنزل الله تعالى في ذلك: (ومن الناس من يشري نفسه ابتغاء مرضاة الله» . الحديث.\nموضوع\nقال الشيعي في \"مراجعاته\" (ص ١٤٨):\n\"أخرجه أصحاب \"السنن\" في \"مسانيدهم\". وذكره الإمام فخرالدين الرازي في تفسير هذه الآية من سورة البقرة (ص ١٨٩) من الجزء الثاني من \"تفسيره الكبير\" مختصرًا\"!!\nوأقول:\nأولًا: إن لوائح الوضع على هذا الحديث ظاهرة بينة؛ لا تخفى على أحد أوتي فهمًا وبصيرة، فما فائدة ذكر الفخر الرازي إياه في \"تفسيره\"؛ وهو محشو بالأحاديث الباطلة والموضوعة؟! وهو في ذلك مثل \"الإحياء\" للغزالي!\nوثانيًا: فإن قوله: \"أخرجه أصحاب \"السنن\" في \"مسانيدهم ... \"! تعبير يدل على جهله بهذا العلم؛ فإن أصحاب \"السنن\" عند أهل المعرفة به هم غير","vol":"10","page":650},{"text":"أصحاب \"المسانيد\"! وغالب الظن أن المقصود بهذا التعبير التعمية والتضليل؛ وإلا فمن هم هؤلاء؟!\nوأصحاب \"السنن الأربعة\"، وكذلك أصحاب \"المسانيد\" - عندنا معشر أهل السنة - مع أن كتبهم لا تخلو من أحاديث ضعيفة؛ فهي أرفع من أن تسود بمثل هذا الحديث البين بطلانه! فالله المستعان.\n<span data-type=\"title\" id=toc-4963>٤٩٤٧ </span>- (أنا عبد الله، وأخو رسول الله، وأنا الصديق الأكبر، لا يقولها بعدي إلا كاذب، آمنت قبل الناس سبع سنين) .\nموضوع\nأخرجه النسائي في \"الخصائص\" (ص ٣)، والحاكم (٣/ ١١١-١١٢) من طريق المنهال بن عمرو عن عباد بن عبد الله قال: قال علي ... فذكره.\nقلت: وبيض له الحاكم؛ فلم يذكر فيه شيئًا!\nلكن الذهبي أفاد في \"تلخيصه\" أنه قال:\n\"صحيح على شرط الشيخين\"! ثم تعقبه بقوله:\n\"كذا قال، و[ليس] هو على شرط واحد منهما، بل ولا هو بصحيح، بل حديث باطل؛ فتدبره. وعباد؛ قال ابن المديني: ضعيف\". وقال في ترجمته من \"الميزان\":\n\"وهذا كذب على علي ﵁\".\nوصدق ﵀، وآفته عباد هذا؛ فقد قال البخاري:\n\"فيه نظر\".","vol":"10","page":651},{"text":"والحديث؛ أورده ابن الجوزي في \"الموضوعات\".\nولم يتعقبه السيوطي في \"اللآلىء\" (١/ ١٦٦) بطائل!\nثم روى الحاكم، وابن عساكر (١٢/ ٦٣/ ١) من طريق شعيب بن صفوان عن الأجلح عن سلمة بن كهيل عن حبة بن جوين عن علي قال:\nعبد ت الله مع رسول الله - ﷺ - سبع سنين؛ قبل أن يعبد هـ أحد من هذه الأمة. سكت عنه الحاكم! وقال الذهبي:\n\"وهذا باطل؛ لأن النبي - ﷺ - من أول ما أوحي إليه؛ آمن به خديجة وأبو بكر وبلال وزيد مع علي؛ قبله بساعات أو بعده بساعات، وعبد وا الله مع نبيه؛ فأين السبع سنين؟! ولعل السمع أخطأ؛ فيكون أمير المؤمنين قال: عبد ت الله ولي سبع سنين؛ ولم يضبط الراوي. ثم حبة شيعي جبل، قد قال ما يعلم بطلانه من أن عليًا شهد معه صفين ثمانون بدريًا! وذكره أبو إسحاق الجوزجاني فقال: هو غير ثقة. وشعيب والأجلح متكلم فيهما\".\nقلت: ومثله وأنكر منه: ما أخرجه النسائي في \"الخصائص\" (ص ٣) قال: أخبرنا علي بن المنذر (الأصل: نذر) الكوفي قال: أخبرنا ابن فضيل قال: أخبرنا الأجلح عن عبد الله بن [أبي] الهذيل عن علي ﵁ قال:\nما أعرف أحدًا من هذه الأمة عبد الله - بعد نبينا - غيري، عبد ت الله قبل أن يعبد هـ أحد من هذه الأمة تسع سنين!\nقلت: ورجال إسناده ثقات كلهم؛ لكن من دون ابن أبي الهذيل كلهم من الشيعة.","vol":"10","page":652},{"text":"والأجلح منهم متكلم فيه؛ كما تقدم عن الذهبي، فلعله هو العلة. والله أعلم.\nوالطرف الأول من حديث الترجمة؛ قد روي بإسناد صحيح مرسل، وهو الآتي قريبًا برقم (٤٩٥٠) .\n<span data-type=\"title\" id=toc-4964>٤٩٤٨ </span>- (كان علي يقول في حياة رسول الله - ﷺ -: إن الله يقول: (أفإن مات أو قتل انقلبتم على أعقابكم)؛ والله! لا ننقلب على أعقابنا بعد إذ هدانا الله، والله! لئن مات أو قتل؛ لأقاتلن على ما قاتل عليه حتى أموت، والله! إني لأخوه، ووليه، وابن عمه، ووارث علمه، فمن أحق به مني؟!) .\nمنكر\nأخرجه النسائي في \"الخصائص\" (ص ١٣)، والحاكم (٣/ ١٢٦)، وابن عساكر (١٢/ ٧٩/ ٢) من طريق أسباط بن نصر عن سماك بن حرب عن عكرمة عن ابن عباس ﵄ قال ... فذكره.\nقلت: وسكت عليه الحاكم والذهبي؛ ولعل ذلك لظهور علته، وهي تنحصر في سماك، أو في الراوي عنه: أسباط.\nأما الأول؛ فلأنه وإن كان ثقة؛ فقد تكلموا في روايته عن عكرمة خاصة، فقال الحافظ في \"التقريب\":\n\"صدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بآخره، فكان ربما يلقن\".\nوأما الآخر؛ فقال الحافظ:\n\"صدوق، كثير الخطأ، يغرب\".","vol":"10","page":653},{"text":"(تنبيه): أورد الشيعي في \"مراجعاته\" (ص ١٤٨) طرفًا من هذا الحديث، وعزاه للحاكم؛ وقال:\n\"وأخرجه الذهبي في \"تلخيصه\"؛ مسلمًا بصحته\"!!\nقلت: وهذا من تدليساته الكثيرة؛ فإن الذهبي سكت عليه، والحاكم نفسه لم يصرح بصحة إسناده - على خلاف عادته -، وإنما سكت عليه أيضًا، فتنبه!!\nثم رأيته أفصح بالكذب فقال (ص ٢٢٢) - بعد أن ذكر طرفه الأول والأخير منه -:\n\"هذه الكلمة بعين لفظها ثابتة عن علي، أخرجها الحاكم في صفحة (١٢٦)، من الجزء (٣) من \"المستدرك\" بالسند الصحيح على شرط البخاري ومسلم، واعترف الذهبي في \"تلخيصه\" بذلك\"!!\n<span data-type=\"title\" id=toc-4965>٤٩٤٩ </span>- (أنشدكم الله! هل فيكم أحد آخى رسول الله - ﷺ - بينه وبينه - إذ آخى بين المسلمين - غيري؟ قالوا: اللهم! لا) .\nموضوع\nأخرجه ابن عبد البر في \"الاستيعاب\" (٣/ ١٠٩٨) من طريق زياد ابن المنذر عن سعيد بن محمد الأزدي عن أبي الطفيل قال:\nلما احتضر عمر؛ جعلها شورى بين علي وعثمان وطلحة والزبير وعبد الرحمن ابن عوف وسعد. فقال لهم علي ... فذكره.\nقلت: وهذا موضوع؛ آفته زياد بن المنذر؛ قال الحافظ:\n\"رافضي؛ كذبه يحيى بن معين\".\nوسعيد بن محمد الأزدي؛ لم أجد من ذكره، وإني لأخشى أن يكون هو","vol":"10","page":654},{"text":"محمد بن سعيد الأسدي - ويقال: الأزدي -؛ وهو المصلوب بالزندقة؛ فقد قيل: إنهم قلبوا اسمه على مئة وجه، فيكون هذا الوجه من تلك الوجوه؛ قلبه - تعمية لأمره - هذا الرافضي الكذاب. والله أعلم.\nوالحديث؛ احتج به الشيعي، وعزاه لابن عبد البر؛ وكفى!!\nثم وجدت للحديث طريقين آخرين:\nالأول: عن يحيى بن المغيرة الرازي: حدثنا زافر عن رجل عن الحارث بن محمد عن أبي الطفيل عامر بن واثلة الكناني قال:\nكنت على الباب يوم الشورى، فارتفعت الأصوات بينهم، فسمعت عليًا يقول:\nبايع الناس أبا بكر؛ وأنا - والله! - أولى بالأمر منه وأحق منه، فسمعت وأطعت؛ مخافة أن يرجع الناس كفارًا، يضرب بعضهم رقاب بعض بالسيف! ثم بيع الناس عمر، وأنا - والله! - أولى بالأمر منه وأحق به منه، فسمعت وأطعت؛ مخافة أن يرجع الناس كفارًا، يضرب بعضهم رقاب بعض بالسيف! ثم أنتم تريدون أن تبايعوا عثمان! إذن أسمع وأطيع؛ إن عمر جعلني في خمسة نفر أنا سادسهم؛ لا يعرف لي فضلًا عليهم في الصلاح، ولا يعرفونه لي، كلنا فيه شرع سواء، وأيم الله ... ثم قال: نشدتكم الله أيها النفر! جميعًا: أفيكم أحد آخى رسول الله - ﷺ - غيري؟ قالوا: اللهم! لا. ثم قال: نشدتكم الله ... أفيكم أحد له مثل زوجتي فاطمة بنت رسول الله - ﷺ -؟ قالوا: لا ... الحديث.\nأخرجه العقيلي في ترجمة الحارث هذا من \"الضعفاء\" (ص ٧٤-٧٥)، ومن طريقه ابن عساكر (١٢/ ١٧٤/ ٢-١٧٥/ ١) . وقالا:\n\"فيه رجلان مجهولان: رجل لم يسمه زافر، والحارث بن محمد\".","vol":"10","page":655},{"text":"ثم ساقه من طريق آخر عن محمد بن حميد قال: حدثنا زافر: حدثنا الحارث بن محمد عن أبي الطفيل عن علي ... فذكر الحديث نحوه. قال العقيلي:\n\"وهذا عمل محمد بن حميد، أسقط الرجل؛ أراد أن يجود الحديث. والصواب ما قال يحيى بن المغيرة ويحيى ثقة وهذا الحديث لا أصل له عن علي\".\nوقال الذهبي - عقب قول العقيلي: \"أراد أن يجوده\" -:\n\"قلت: فأفسده، وهو خبر منكر\". ثم ساقه بتمامه إلا قليلًا من آخره؛ فقال:\n\"وذكر الحديث؛ فهذا غير صحيح، وحاشا أمير المؤمنين من قول هذا\".\nقلت: وقال الحافظ في \"اللسان\":\n\"ولعل الآفة في هذا الحديث من زافر\".\nقلت: وهو ابن سليمان القهستاني؛ قال الحافظ:\n\"صدوق كثير الأوهام\".\nقلت: وسواء كانت الآفة منه أو ممن فوقه؛ فلا شك في أن الحديث موضوع لا أصل له؛ كما صرح بذلك العقيلي، وأشار إلى ذلك الذهبي بتبرئته عليًا ﵁ من قوله.\nوكذلك جزم بوضعه الحافظ ابن عساكر، واستدل على ذلك ببعض فقراته؛ كما يأتي قريبًا إن شاء الله تعالى.\nوالطريق الآخر: عن مثنى أبي عبد الله عن سفيان الثوري عن أبي إسحاق السبيعي عن عاصم بن ضمرة وهبيرة. وعن العلاء بن صالح عن المنهال بن عمرو عن عباد بن عبد الله الأسدي. وعن عمرو بن واثلة قالوا:","vol":"10","page":656},{"text":"قال علي بن أبي طالب يوم الشورى ... فذكر الحديث نحوه بطوله.\nأخرجه ابن عساكر (١٢/ ١٧٤/ ١-٢) . وقال:\n\"وفي هذا الحديث ما يدل على أنه موضوه؛ وهو قوله: \"وصلى القبلتين\"؛ وكل أصحاب الشورى قد صلى القبلتين. وقوله: \"أفيكم أحد له زوجة مثل زوجتي فاطمة؟ \" - وقد كان لعثمان مثل ما له من هذه الفضيلة وزيادة\".\nقلت: ولعل آفة هذه الطريق: المثنى هذا؛ فإني لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-4966>٤٩٥٠ </span>- (أنا عبد الله وأخو رسوله) .\nضعيف\nأخرجه ابن سعد في \"الطبقات\" (٢/ ٢٣): أخبرنا خلف بن الوليد الأزدي: أخبرنا يحيى بن زكريا بن أبي زائدة: حدثني إسماعيل بن أبي خالد عن البهي قال:\nلما كان يوم بدر؛ برز عتبة وشيبة ابنا ربيعة والوليد بن عتبة، فخرج إليهم حمزة بن عبد المطلب وعلي بن أبي طالب وعبيدة بن الحارث فبرز شيبة لحمزة، فقال له شيبة: من أنت؟ فقال: أنا أسد الله ورسوله. قال: كفء كريم؛ فاختلفا ضربتين، فقتله حمزة. ثم برز الوليد لعلي فقال: من أنت؟ ... فذكره. فقتله علي. ثم برز عتبة لعبيدة بن الحارث، فقال عتبة: من أنت؟ قال: أنا الذي في الحلف. قال: كفء كريم، فاختلفا ضربتين أوهن كل منهما صاحبه، فأجاز حمزة وعلي على عتبة.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ وإنما علته الإرسال؛ فإن البهي هذا أورده الحافظ في فصل الألقاب من \"التهذيب\"؛ وقال:\n\"هو عبد الله بن يسار، مولى مصعب بن الزبير\".","vol":"10","page":657},{"text":"والصواب حذف قوله: \"ابن يسار\"، كما فعل الخزرجي؛ فإنهم لم يوردوه منسوبًا إلى أبيه، وإنما فيمن لم ينسب إلى أبيه؛ فقال الحافظ هناك:\n\"عبد الله البهي مولى مصعب بن الزبير أبو محمد، يقال اسم أبيه: يسار. روى عن عائشة وفاطمة بنت قيس و... \".\nوروى توثيقه عن ابن سعد، وابن حبان، وأخرج له مسلم. وعن أبي حاتم أنه قال فيه:\n\"لا يحتج بالبهي، وهو مضطرب الحديث\". وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء\".\n<span data-type=\"title\" id=toc-4967>٤٩٥١ </span>- (لقد أعطي علي بن أبي طالب ثلاث خصال، لأن تكون لي خصلة منها؛ أحب إلي من أن أعطى حمر النعم: تزوجه فاطمة بنت رسول الله - ﷺ -، وسكناه المسجد مع رسول الله - ﷺ - - يحل له فيه ما يحل له -، والراية يوم خيبر) .\nضعيف جدًا\nأخرجه الحاكم (٣/ ١٢٥)، وابن عساكر (١٢/ ٨٧/ ٢) من طريق علي بن عبد الله بن جعفر المديني: حدثنا أبي: أخبرني سهيل بن أبي صالح عن أبيه عن أبي هريرة قال: قال عمر بن الخطاب ﵁ ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: بل المديني عبد الله بن جعفر؛ ضعيف\". وقال في \"الميزان\":","vol":"10","page":658},{"text":"\"متفق على ضعفه. وقال ابن المديني: أبي ضعيف. وقال أبو حاتم: منكر الحديث جدًا. وقال النسائي: متروك الحديث. وقال الجوزجاني: واه. وقال ابن حبان: هو الذي روى عن سهيل عن أبيه عن أبي هريرة مرفوعًا: (الديك الأبيض صديقي، وصديق صديقي، وعدو عدوي) \".\nقلت: لكن تزوجه بفاطمة وحمله الراية؛ فمتواتر في دواوين السنة.\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٩/ ١٢١) . وقال:\n\"رواه أبو يعلى في \"الكبير\" (١)؛ وفيه عبد الله بن جعفر بن نجيح، وهو متروك\".\nوأما الشيعي؛ فعزاه في حاشية (ص ١٤٩) للحاكم وأبي يعلى؛ ولم يكشف عن علته كما هي عادته! بل زاد على ذلك، فقال في صلب الكتاب بأنه:\n\"حديث صحيح على شرط الشيخين\"!\nوهذا كذب مفضوح عند كل من له علم بتراجم الرواة؛ فإن عبد الله بن جعفر هذا - مع ضعفه الشديد - لم يخرج له الشيخان.\nوسهيل بن أبي صالح؛ لم يخرج له البخاري. أفلا نجعل لعنة الله على الكاذبين؟!\nومن تدليسات هذا الشيعي - إن لم نقل: من أكاذيبه -؛ قوله عطفًا على عزوه المشار إليه آنفًا:\n\"وأخرجه بهذا المعنى - مع قرب الألفاظ -: أحمد بن حنبل من حديث عبد الله بن عمر (ص ٢٦) من الجزء الثاني من (مسنده) \"!!\n_________\n(١) وهو في \" المقصد العلي \" (١٣٢٩)، ورمز له بـ: (كـ)؛ يعني: في \" الكبير \".","vol":"10","page":659},{"text":"وكشفًا عن تدليسه؛ أقول:\nأولًا: إن لفظ حديث ابن عمر بعيد جدًا عن لفظ حديث الترجمة في الخصلة الثانية؛ فإن أحمد أخرجه في المكان الذي أشار إليه من طريق هشام بن سعد عن عمر بن أسيد عن ابن عمر قال:\nكنا نقول في زمن النبي - ﷺ -: رسول الله خير الناس، ثم أبو بكر، ثم عمر، ولقد أوتي ابن أبي طالب ثلاث خصال؛ لأن تكون لي واحدة منهن أحب إلي من حمر النعم ... \".\nقلت: فذكرها؛ إلا أنه قال في الخصلة الثانية:\n\"وسد الأبواب إلا بابه في المسجد\".\nفتأمل كم الفرق بين هذا اللفظ ولفظ الترجمة:\nوسكناه المسجد مع رسول الله - ﷺ -؛ يحل له فيه ما يحل له؟!\nهذا الفرق في اللفظ؛ فما بالك في المعنى، وهو مقصود الألفاظ؟!\nثانيًا: في حديث ابن عمر هذا ما لا يؤمن به الشيعة؛ وهو أن خير الناس بعد رسول الله - ﷺ -: أبو بكر وعمر، ويجادلون في ذلك مجادلة كبيرة بالباطل، ويرتكبون في سبيل ذلك كل سهل ووعر، ويعرضون عن الأحاديث الصحيحة - كحديث ابن عمر هذا - إلى الاحتجاج بالأحاديث الضعيفة والموضوعة - كحديث عمر هذا، وما قبله من الأحاديث وما يأتي -.\nفما أشبه هذا الشيعي وأمثاله الذين يأخذون من النص ما يوافق أهواءهم، ويدعون منه ما يخالفهم، فما أشبههم بمن خاطبهم الله تعالى بقوله: (أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في","vol":"10","page":660},{"text":"الحياة الدنيا ويوم القيامة يردون أشد العذاب وما الله بغافل عما تعملون) !\nومن تدليساته أيضًا؛ قوله عطفًا على ما سبق:\n\"ورواه عن كل من عمر وابنه عبد الله؛ غير واحد من الأثبات بأسانيد مختلفة\"!\nفأقول: ليس له عن عمر إلا تلك الطريق الواهية، ولا عن ابن عمر إلا تلك الطريق المذكورة؛ وهي جيدة. وقال الهيثمي فيه:\n\"رواه أحمد وأبو يعلى، ورجالهما رجال (الصحيح) \"!\nوأقول: هشام بن سعد؛ وإن أخرج له مسلم؛ ففي حفظه ضعف يسير، وهو حسن الحديث. ولذلك حسن الحافظ ابن حجر إسناد حديثه هذا في \"الفتح\" (٧/ ١٣) . لكن له شواهد كثيرة تؤيد صحة هذه الخصلة في حديث ابن عمر.\nوقد جمع الحافظ بينها وبين قوله - ﷺ -: \"لا يبقين في المسجد باب إلا سد؛ إلا باب أبي بكر\" أخرجه البخاري، فراجعه في \"فتح الباري\".\n<span data-type=\"title\" id=toc-4968>٤٩٥٢ </span>- (ما أنا أخرجتكم وأسكنته، ولكن الله أخرجكم وأسكنه) .\nضعيف جدًا\nأخرجه الحاكم (٣/ ١١٦-١١٧) من طريق مسلم الملائي عن خيثمة بن عبد الرحمن قال:\nسمعت سعد بن مالك وقال له رجل: إن عليًا يقع فيك؛ أنك تخلفت عنه، فقال سعد: والله! إنه لرأي رأيته؛ وأخطأ رأيي، إن عليًا أعطي ثلاثًا؛ لأن أكون أعطيت إحداهن أحب إلي من الدنيا وما فيها ...\nقلت: فذكر قصة غدير (خم) مختصرًا؛ وفيه قوله - ﷺ -:\n\"اللهم! من كنت مولاه فعلي مولاه، وال من والاه، وعاد من عاداه\"، وقصة","vol":"10","page":661},{"text":"دعائه له من الرمد، وفتح علي خيبر، ثم قال في الثالثة:\nوأخرج رسول الله - ﷺ - عمه العباس وغيره من المسجد. فقال له العباس: تخرجنا ونحن عصبتك وعمومتك، وتسكن عليًا؟! فقال ... فذكره.\nقلت: سكت عنه الحاكم؛ وكأنه لظهور علته. وقال الذهبي في \"تلخيصه\":\n\"سكت الحاكم عن تصحيحه، ومسلم متروك\".\nوأما الشيعي؛ فقال بكل وقاحة (ص ١٥٠):\n\"حديث صحيح\"!\nوزاد على ذلك، فقال في الحاشية - بعد أن عزاه للحاكم -:\n\"وهذا الحديث في صحاح السنن، وقد أخرجه غير واحد من أثبات السنة وثقاتها\"!!\nوالحديث؛ قد روي من طريق أخرى نحوه، وقد مضى برقم (٤٤٩٥) .\n<span data-type=\"title\" id=toc-4969>٤٩٥٣ </span>- (أما بعد؛ فإني أمرت بسد هذه الأبواب؛ إلا باب علي وقال فيه قائلكم. وإني - والله! - ما سددت شيئًا ولا فتحته؛ ولكني أمرت بشيء فاتبعته) .\nضعيف\nأخرجه النسائي في \"الخصائص\" (ص ٩)، وأحمد (٤/ ٣٦٩)، ومن طريقه الحاكم (٣/ ١٢٥)، وكذا ابن عساكر (١٢/ ٩٢/ ٢) من طريق محمد ابن جعفر: حدثنا عوف عن ميمون أبي عبد الله عن زيد بن أرقم قال:\nكان لنفر من أصحاب رسول الله - ﷺ - أبواب شارعة في المسجد. قال: فقال يومًا:\n\"سدوا هذه الأبواب إلا باب علي\". قال: فتكلم في ذلك الناس. قال: فقام","vol":"10","page":662},{"text":"رسول الله - ﷺ -، فحمد الله وأثنى عليه، ثم قال ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\"!\nوأما الذهبي؛ فلم يوافقه ولا خالفه، كما هي عادته؛ وإنما قال:\n\"رواه عوف عن ميمون أبي عبد الله\"!\nقلت: ولعله لم يكن مستحضرًا لحال ميمون هذا، أو لم يعرفه؛ لأن في طبقته جماعة؛ كل منهم يسمى ميمونًا، فأشار الذهبي إلى أن راوي هذا الحديث إنما هو ميمون الذي روى عنه عوف.\nوالواقع: أن ميمونًا هذا: هو أبو عبد الله البصري الكندي - ويقال: القرشي - مولى ابن سمرة، فهو الذي روى عنه عوف الأعرابي؛ كما روى عنه غيره.\nوقد اتفقوا على تضعيفه؛ غير أن ابن حبان أورده في كتابه \"الثقات\". وقال:\n\"كان يحيى القطان سيىء الرأي فيه\".\nقلت: وكذلك كل من تكلم فيه، كان سيىء الرأي فيه؛ ومنهم الإمام أحمد، فقد قال فيه:\n\"أحاديثه مناكير\". ولذلك قال الحافظ في \"التقريب\":\n\"ضعيف\".\nقلت: فيتعجب من توثيقه إياه في قوله في \"الفتح\" (٧/ ١٣):\n\"أخرجه أحمد والنسائي والحاكم، ورجاله ثقات\" (١) !!\n_________\n(١) ونحوه قول السيوطي في \" اللآلئ \" (١/١٨٠): \" وثقه غير واحد، وتكلم بعضهم في حفظه \"! فإنه لم يوثقه إلا ابن حبان، كما تقدم.","vol":"10","page":663},{"text":"ولقد كان شيخه الهيثمي أقرب إلى الصواب منه؛ حين قال في \"المجمع\" (٩/ ١١٤):\n\"رواه أحمد، وفيه ميمون أبو عبد الله؛ وثقه ابن حبان، وضعفه جماعة\".\nوأخرجه العقيلي في ترجمته من \"الضعفاء\" (٤١٤)؛ لكن من طريق المعتمر عن عوف به. وقال:\n\"وقد روي من طريق أصلح من هذا، وفيها لين أيضًا\".\nقلت: لعله يشير إلى حديث إبراهيم بن سعد بن أبي وقاص عن أبيه؛ الذي سبق تخريجه والكلام عليه تحت الحديث (٤٤٩٥) .\nوقد اختلف على ميمون في إسناده: فرواه محمد بن جعفر والمعتمر عن عوف عنه هكذا.\nوخالفهما أبو الأشهب فقال: أخبرنا عوف عن ميمون عن البراء به.\nأخرجه ابن عساكر عقب حديثه عن زيد بن أرقم.\nوخالف كثير النواء؛ فقال: عن ميمون أبي عبد الله عن ابن عباس به نحوه.\nلكن كثيرًا هذا ضعيف، وكذا بعض من دونه؛ كما تقدم بيانه عند الرقم المشار إليه آنفًا.\nومع ذلك؛ فإني لا أستبعد أن يكون هذا الاضطراب في إسناده ليس هو ممن دون ميمون هذا، لا سيما من الوجهين الأولين، وإنما هو من ميمون نفسه؛ الأمر الذي يدل على ضعفه وقلة ضبطه. والله أعلم.\nوالحديث؛ رواه معلى بن عبد الرحمن: حدثنا شعبة عن أبي بلج عن مصعب ابن سعد عن أبيه أن النبي - ﷺ - قال:","vol":"10","page":664},{"text":"\"سدوا عني كل خوخة في المسجد؛ إلا خوخة علي\".\nأخرجه البزار (٣/ ١٩٥/ ٢٥٥١)، وقال:\n\"لا يروى عن سعد إلا من هذا الطريق، وأخطأ معلى فيه؛ لأن شعبة وأبا عوانة يرويانه عن أبي بلج عن عمرو بن ميمون عن ابن عباس، وهو الصواب\".\nقلت: تقدم تخريجه تحت الحديث (٢٩٢٩)، وأنه جيد. وقوله في حديث سعد:\n\"لا يروى إلا من هذا الطريق\"! إنما هو بالنسبة لما وقع له؛ وإلا فقد أخرجه النسائي (٢/ ٤٠ و٤١)، وأحمد (١/ ١٧٥) من طريق أخرى عنه. وقال الحافظ في \"الفتح\" (٧/ ١٤):\n\"وإسناده قوي\".\n<span data-type=\"title\" id=toc-4970>٤٩٥٤ </span>- (إن موسى سأل ربه أن يطهر مسجده لهارون وذريته، وإني سألت الله أن يطهر مسجدي لك ولذريتك من بعدك) .\nموضوع\nأخرجه ابن الجوزي في \"الموضوعات\" (١/ ١٧٩ - لآلىء) بسنده، عن الحسن بن عبيد الله الأبزاري: حدثنا إبراهيم بن سعيد عن المأمون عن الرشيد عن المهدي عن المنصور عن أبيه عن ابن عباس قال: قال رسول الله - ﷺ - لعلي ... فذكره. وقال:\n\"باطل. من عمل الأبزاري\".\nقلت: ويقال فيه: (الحسين) مصغرًا، وله ترجمة في \"الميزان\" و\"اللسان\"، وذكرا له حديثًا آخر من أكاذيبه.","vol":"10","page":665},{"text":"<span data-type=\"title\" id=toc-4971>٤٩٥٥ </span>- (إن موسى سأل ربه أن يطهر مسجده بهارون، وإني سألت ربي أن يطهر مسجدي بك وبذريتك) .\nضعيف جدًا\nأخرجه البزار (ص ٢٦٨ - زوائد) من طريق عبيد الله بن موسى: حدثنا أبو ميمونة عن عيسى الملائي عن علي بن حسين عن أبيه عن علي بن أبي طالب قال:\nأخذ رسول الله - ﷺ - بيدي فقال ... فذكره. ثم أرسل إلى أبي بكر؛ أن: \"سد بابك\". فاسترجع، ثم قال: سمعًا وطاعة، فسد بابه. ثم أرسل إلى عمر، ثم أرسل إلى العباس بمثل ذلك، ثم قال رسول الله - ﷺ -:\n\"ما أنا سددت أبوابكم وفتحت باب علي؛ ولكن الله فتح باب علي وسد أبوابكم\". وقال البزار:\n\"أبو ميمونة مجهول. وعيسى الملائي لا نعلم روى إلا هذا\" (١) .\nقلت: عيسى الملائي؛ قال أبو الفتح الأزدي:\n\"تركوه\"؛ كما في \"الميزان\" و\"اللسان\".\nوأما أبو ميمونة؛ فقد أغفلوه، وهو غير أبي ميمونة الفارسي المدني؛ فإنه دون هذا في الطبقة؛ لأن الفارسي تابعي يروي عن أبي هريرة وغيره.\nوكأن الهيثمي أشار إليه بقوله في \"المجمع\" (٩/ ١١٥):\n\"رواه البزار، وفي إسناده من لم أعرفه\".\n_________\n(١) في الأصل بياض؛ أتممته من \" اللآلئ \" (١/١٨١)","vol":"10","page":666},{"text":"<span data-type=\"title\" id=toc-4972>٤٩٥٦ </span>- (ما بال أقوام يتنقصون عليًا؟! من تنقص عليًا فقد تنقصني، ومن فارق عليًا فقد فارقني، إن عليًا مني وأنا منه، خلق من طينتي، وخلقت من طينة إبراهيم، وأنا أفضل من إبراهيم (ذرية بعضها من بعض والله سميع عليم» .\nضعيف جدًا\nأورده الهيثمي في \"المجمع\" (٩/ ١٢٨) من حديث بريدة. قال: بعث رسول الله - ﷺ - عليًا أميرًا على اليمن، وبعث خالد بن الوليد على الجبل، فقال:\n\"إن اجتمعتما فعلي على الناس\". فالتقوا وأصابوا من الغنائم ما لم يصيبوا مثله، وأخذ علي جارية من الخمس، فدعا خالد بن الوليد بريدة فقال: اغتنمها؛ فأخبر النبي - ﷺ - ما صنع. فقدمت المدينة ودخلت المسجد؛ ورسول الله - ﷺ - في منزله، وناس من أصحابه على بابه، فقالوا: ما الخبر يا بريدة؟ فقلت: خيرًا! فتح الله على المسلمين. فقالوا: ما أقدمك؟ قلت: جارية أخذها على من الخمس، فجئت لأخبر النبي - ﷺ -. فقالوا: فأخبر النبي - ﷺ -؛ فإنه يسقط من عين النبي - ﷺ -، ورسول الله - ﷺ - يسمع الكلام، فخرج مغضبًا فقال ... فذكره.\n\"يا بريدة! أما علمت أن لعلي أكثر من الجارية التي أخذ، وأنه وليكم بعدي؟! \". فقلت: يا رسول الله! بالصحبة، إلا بسطت يدك فبايعتني على الإسلام جديدًا. قال: فما فارقته حتى بايعته على الإسلام. وقال الهيثمي:\n\"رواه الطبراني في \"الأوسط\"، وفيه جماعة لم أعرفهم، وحسين الأشقر؛ ضعفه الجمهور، ووثقه ابن حبان\".\nقلت: قال في \"الميزان\":","vol":"10","page":667},{"text":"\"قال خ: فيه نظر. وقال أبو زرعة: منكر الحديث. وقال أبو حاتم: ليس بقوي. وقال الجوزجاني: غال شتام للخيرة ... وأما ابن حبان؛ فذكره في (الثقات) \".\nوأقول: إن قصة بريدة هذه مع علي؛ وردت عنه من طرق: عند النسائي في \"الخصائص\" (ص ١٥-١٦)، وأحمد (٥/ ٣٤٧،٣٥٠،٣٥٠-٣٥١،٣٥٦،٣٥٩)، وابن عساكر (١٢/ ١٠٥/ ٢-١٠٨/ ١) من طرق عنه بعضها صحيح، وليس في شيء منها حديث الترجمة.\nنعم؛ في بعضها قصة الجارية، وقوله - ﷺ - في آخرها:\n\"فإن له في الخمس أكثر من ذلك\".\n(تنبيه): قال الشيعي في \"مراجعاته\" (ص ١٥٥-١٥٦) - بعد أن ساق الحديث من طريق الطبراني هذه -:\n\"وهذا الحديث مما لا ريب في صدوره، وطرقه إلى بريدة كثيرة، وهي معتبرة بأسرها\"!\nفأقول: وهذا كذب مكشوف، فمن أين لهذه الطريق الاعتبار؛ وفيها ما عرفت من جهالة جماعة من رواته، وضعف حسين الأشقر مع تشيعه؟!\nوهب أن هذا مرضي عنه عند الشيعي؛ فهل الجماعة من الشيعة أيضًا على جهالتهم؟!\nثم إنه إن كان يعني أنه لا ريب في صدوره من رسول الله - ﷺ -؛ فهو التقول على رسول الله - ﷺ -، وحسبه قوله - ﷺ -:\n\"من حدث عني بحديث يرى أنه كذب؛ فهو أحد الكاذبين\".\nوكيف لا يرى أن هذا الحديث كذب؛ مع تفرد أولئك المجهولين وذاك الشيعي","vol":"10","page":668},{"text":"الضعيف به، دون سائر الرواة الثقات وغيرهم كما سبق بيانه؟! فصدق رسول الله - ﷺ - إذ يقول:\n\"إذا لم تستحي؛ فاصنع ما شئت\".\n<span data-type=\"title\" id=toc-4973>٤٩٥٧ </span>- (سألت الله فيك خمسًا، فأعطاني أربعًا ومنعني واحدة: سألته فأعطاني فيك أنك أول من تنشق الأرض عنه يوم القيامة. وأنت معي؛ معك لواء الحمد، وأنت تحمله. وأعطاني أنك ولي المؤمنين من بعدي) .\nموضوع\nأخرجه الخطيب في ترجمة أحمد بن غالب بن الأجلح أبي العباس من \"تاريخه\" (٤/ ٣٣٨-٣٣٩) بروايته عن محمد بن يحيى بن الضريس: حدثنا عيسى بن عبد الله بن عمر بن علي بن أبي طالب: حدثني أبي عبد الله بن عمر عن أبيه عن جده علي بن أبي طالب مرفوعًا.\nقلت: ولم يذكر في ترجمته جرحًا ولا تعديلًا.\nلكن الآفة من عيسى هذا؛ قال الدارقطني:\n\"متروك الحديث\". وقال ابن حبان:\n\"يروي عن آبائه أشياء موضوعة\". وقال أبو نعيم:\n\"روى عن آبائه أحاديث مناكير، لا يكتب حديثه، لا شيء\".\nقلت: وساق له ابن عدي (ق ٢٩٥/ ١) جملة من مثل هذا الحديث، وقال:\n\"وله غير ما ذكرت، وعامة ما يرويه لا يتابع عليه\".","vol":"10","page":669},{"text":"قلت: وأورده ابن عراق في (الوضاعين والكذابين) الذين ساق أسماءهم في فصل خاص في أول كتابه (١/ ١٧-١٣٣) .\nوإن مما يؤكد ذلك؛ قوله في هذا الحديث:\n\"أنك أول من تنشق الأرض عنه يوم القيامة\"!\nفإن هذا من خصوصيات النبي - ﷺ - وحده؛ كما جاء في \"الصحيحين\" وغيرهما؛ من حديث أبي هريرة وأبي سعيد الخدري وسواهما (١) .\nفجاء هذا الكذاب، فجعله من خصوصيات علي ﵁. فقبح الله الوضاعين، وقبح معهم من يذيع أكاذيبهم، ويسود الكتب بها!\n(تنبيه): أورد الشيعي هذا الحديث محتجًا به في \"مراجعاته\" دون أي تخريج؛ اللهم إلا أنه ذكر أنه من أحاديث \"الكنز\" (ص ٣٩٦ جزء ٦) !\nواقتصاره على هذا فقط: من تدليساته التي لا تتناهى، ولا يمكن للقارىء - بل لأكثر القراء - أن يكتشفوا سرها؛ فإن من عادته أن يخرج الحديث بعزوه إلى بعض أئمة الحديث غالبًا؛ كأن يقول: رواه أحمد والطبراني و...، ثم يذكر المصدر الذي نقل ذلك منه كـ \"الكنز\" مثلًا؛ وهو الغالب عليه، فلماذا لم ينقل عنه مخرج هذا الحديث؟!\nذلك؛ لأنه لو فعل لانفضح أمره، ذلك؛ أن \"الكنز\" قال في الموضع الذي أشار إليه الشيعي نفسه:\n\"رواه ابن الجوزي في (الواهيات) \".\n_________\n(١) انظر تخريجي على \" شرح العقيدة الطحاوية \" (ص ١٠٧، ١٠٨، ٤٠٥)، و\" مختصري لـ \" العلو للعلي العظيم \" للذهبي (٦١) .","vol":"10","page":670},{"text":"قلت: وكل من شم رائحة الحديث، وعلم الكتب المصنفة فيه؛ يعلم أن \"الواهيات\" كتاب لابن الجوزي خصه بالأحاديث الواهية والمنكرة، التي لم تبلغ عنده دركة الوضع، وهذا غالبي، فكثيرًا ما يورد فيه بعض الموضوعات أيضًا، كما نبه على ذلك الحفاظ.\nوعليه؛ فعزو الحديث إلى \"الواهيات\" تضعيف له؛ من أجل ذلك لم ينقل الشيعي عن \"الكنز\" رواية ابن الجوزي له في \"الواهيات\"!!\nوقد يقول قائل: لعل الشيعي لا يعلم موضوع كتاب \"الواهيات\"؛ فلا يلزم أن نسيء الظن به، ونجزم أنه تعمد ترك عزو الحديث إليه لما ذكرت!\nفأقول: إني أستبعد ذلك عنه، ولئن سلمنا به؛ فقد خلصناه من إساءة الظن به وألصقنا به الجهل؛ بما يترفع عنه المبتدئون في هذا العلم، فسواء كان هذا أو ذاك؛ فأحلاهما مر!\nولقد ذكرني هذا الجهل المنسوب للشيعي بقصة طريفة تروى؛ خلاصتها: أن خطيبًا في بعض القرى ذكر حديثًا في خطبته؛ قال عقبه:\n\"رواه ابن الجوزي في (الموضوعات) \"!!\n<span data-type=\"title\" id=toc-4974>٤٩٥٨ </span>- (اللهم! إن أخي موسى سألك؛ (قال رب اشرح لي صدري. ويسر لي أمري. واحلل عقدة من لساني. يفقهوا قولي. واجعل لي وزيرًا من أهلي. هارون أخي. اشدد به أزري. وأشركه في أمري. كي نسبحك كثيرًا. ونذكرك كثيرًا. إنك كنت بنا بصيرًا) . فأوحيت إليه: (قد أوتيت سؤلك يا موسى) . اللهم! وإني عبدك","vol":"10","page":671},{"text":"ونبيك، فاشرح لي صدري، ويسر لي أمري، واجعل لي وزيرًا من أهلي، عليًا اشدد به ظهري) .\nموضوع\nأورده الشيعي في \"مراجعاته\" (ص ١٦١) من رواية الثعلبي في \"تفسيره\" بالإسناد إلى أبي ذر قال: سمعت رسول الله - ﷺ - بهاتين - وإلا صمتا - ورأيته بهاتين - وإلا عميتا - يقول:\n\"علي قائد البررة، وقاتل الكفرة، منصور من نصره، مخذول من خذله\".\nأما إني صليت مع رسول الله - ﷺ - ذات يوم، فسأل سائل في المسجد؛ فلم يعطه أحد شيئًا، وكان علي راكعًا، فأومأ بخنصره إليه - وكان يتختم بها -، فأقبل السائل حتى أخذ الخاتم من خنصره، فتضرع النبي - ﷺ - إلى الله ﷿ يدعوه، فقال ... فذكره. قال أبو ذر: فوالله! ما استتم رسول الله - ﷺ - الكلمة؛ حتى هبط عليه الأمين جبريل بهذه الآية: (إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون. ومن يتول الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون) .\nقلت: وسكت الشيعي عن إسناده كعادته، بل أخذ يوهم القراء بأنه صحيح، وذلك بأن نقل ترجمة الثعلبي عن ابن خلكان؛ الذي نقل عن بعضهم أنه قال فيه:\n\"صحيح النقل، موثوق به\"!\nفيتوهم من لا علم عنده؛ أن هذا معناه أن كل ما ينقله من الأحاديث صحيح في ذاته! وليس الأمر كذلك، كما يعلمه عامة المشتغلين بهذا العلم الشريف، وإنما المراد أنه لا ينقل إلا ما سمعه، وأنه ثقة في روايته ما سمع، كغيره من الحفاظ.","vol":"10","page":672},{"text":"وأما كون ما روى صحيحًا في نفسه أو لا؛ فهذا أمر يعود إلى النظر في إسناده الذي روى الحديث به؛ فإن صح فبها؛ وإلا فإن مجرد روايته إياه لا تكون تصحيحًا له؛ كما لا يخفى، شأنه في ذلك شأن كل أئمة الحديث الذين لم يتقيدوا برواية الصحيح فقط.\nوكم من حديث رواه الثعلبي هذا، وهو مطعون فيه عند العلماء، ومنه حديث الترجمة هذا؛ فقد قال الحافظ ابن حجر - بعد أن ضعف الحديث من طريق أخرى في نزول الآية المذكورة في علي، كما تقدم برقم (٤٩٢١) -؛ قال الحافظ (ص ٥٦-٥٧ ج٤):\n\"ورواه الثعلبي من حديث أبي ذر مطولًا، وإسناده ساقط\".\nومضى كلام شيخ الإسلام مفصلًا في إبطاله تحت الحديث (٤٩٢١) .\nوقد حكم ابن عدي بوضع الطرف الأول منه من رواية أخرى.\nوكذلك الذهبي، بل حلف بالله على وضعه! وقد سبق تخريجها برقم (٣٥٧) .\n<span data-type=\"title\" id=toc-4975>٤٩٥٩ </span>- (أيها الناس! إني قد كرهت تخلفكم وتنحيكم عني؛ حتى خيل إلي أنه ليس شجرة أبغض إلي من شجرة تليني؛ لكن علي بن أبي طالب أنزله الله مني بمنزلتي منه؛ ﵁ كما أنا عنه راض؛ فإنه لا يختار على قربي ومحبتي شيئًا) .\nمنكر\nأخرجه ابن عساكر (١٢/ ١١٦/ ١-٢) من طريق عبد الله بن صالح: أخبرنا ابن لهيعة عن بكر بن سوادة وابن هبيرة عن قبيصة بن ذؤيب وأبي سلمة عن جابر بن عبد الله قال:","vol":"10","page":673},{"text":"خرج رسول الله - ﷺ -؛ حتى نزل (خم) (١)؛ فتنحى الناس عنه، ونزل معه علي بن أبي طالب، فشق على النبي - ﷺ - تأخر الناس عنه، فأمر عليًا فجمعهم. فلما اجتمعوا قام فيهم، وهو متوسد على علي بن أبي طالب، فحمد الله وأثنى عليه، ثم قال ... فذكره. ثم قال:\n\"من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه\". وابتدر الناس إلى رسول الله - ﷺ -، يبكون ويتضرعون إليه، ويقولون: يا رسول الله! إنما تنحينا؛ كراهية أن نثقل عليك، فنعوذ بالله من سخط الله وسخط رسوله! فرضي عنهم رسول الله - ﷺ - عند ذلك. فقال أبو بكر: يا رسول الله! استغفر لنا جميعًا. فقال لهم:\n\"أبشروا؛ فوالذي نفسي بيده! ليدخلن الجنة من أصحابي سبعون ألفًا بغير حساب، ومع كل ألف سبعون ألفًا، ومن بعدهم مثلهم أضعافًا\". قال أبو بكر: يا رسول الله! زدنا - وكان رسول الله - ﷺ - في موضع رمل -. فحفن بيديه من ذلك الرمل ملء كفيه، ثم قال:\n\"هكذا\". قال أبو بكر: زدنا يا رسول الله! ففعل مثل ذلك ثلاث مرات. فقال أبو بكر: زدنا يا رسول الله! فقال عمر: ومن يدخل النار بعد الذي سمعنا من رسول الله - ﷺ -، وبعد ثلاث حنفات من الرمل من الله؟! فضحك رسول الله - ﷺ -! فقال: \"والذي نفسي بيده! ما يفي بهذا أمتي حتى يوفى عدتهم من الأعراب\".\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\nونحوه عبد الله بن صالح.\nوالمتن منكر.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" الصحيحة \" (١٧٥٠) \"، وسيشير إليه الشيخ بعد قليل. (الناشر)","vol":"10","page":674},{"text":"وحديث غدير (خم) صحيح؛ قد جاء من طرق صحاح ليس فيها هذا المتن، ولا التنحي، ولا الشفاعة.\nوقد ذكر الشيعي في \"مراجعاته\" (ص ١٧٢) نقلًا عن \"صواعق ابن حجر\": أن ابن السماك أخرج عن أبي بكر مرفوعًا:\n\"علي مني بمنزلتي من ربي\". وسكت عنه كعادته! وما وقفت على إسناده، وما إخاله يصح، والمعروف - ولا يصح - بلفظ:\n\".. بمنزلة رأسي من بدني\".\nوقد مضى (٣٩١٤)، ولعله محرف منه!\n<span data-type=\"title\" id=toc-4976>٤٩٦٠ </span>- (والذي نفسي بيده! فليقيموا الصلاة، وليؤتوا الزكاة، أو لأبعثن إليهم رجلًا مني - أو كنفسي -؛ فليضربن أعناق مقاتليهم، وليسبين ذراريهم. فأخذ بيد علي فقال: هذا هو) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (١/ ٢٤٤): حدثنا أبو بكر بن أبي شيبة: أخبرنا عبيد الله بن موسى عن طلحة عن المطلب بن عبد الله عن مصعب بن عبد الرحمن عن عبد الرحمن بن عوف قال:\nلما افتتح رسول الله - ﷺ - مكة؛ انصرف إلى الطائف فحاصرها تسع عشرة أو ثمان عشرة لم يفتحها، ثم أوغل روحة أو غدوة، [نزل]، ثم هجر؛ فقال:\n\"أيها الناس! إني فرط لكم، وأوصيكم بعترتي خيرًا، وإن موعدكم الحوض، والذي نفسي بيده ... \". قال:\nفرأى الناس أنه أبو بكر أو عمر؛ فأخذ ...","vol":"10","page":675},{"text":"ومن طريق عبيد الله بن موسى: أخرجه البزار (٣/ ٢٢٣-٢٢٤) .\nقلت: وهذا إسناد ضعيف جدًا؛ طلحة هذا: هو ابن جبر؛ أورده ابن أبي حاتم (٢/ ١/ ٤٨٠)، وروى عن ابن معين أنه قال فيه:\n\"لا شيء\". وزاد في \"الميزان\":\n\"وقال مرة: ثقة. وهاه الجوزجاني فقال: غير ثقة\". زاد في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\". وقال الطبري: لا تثبت بنقله حجة\".\nقلت: والمطلب بن عبد الله صدوق، لكنه كثير التدليس والإرسال، كما قال الحافظ، وقد أرسله في رواية كما يأتي.\nوشيخه مصعب بن عبد الرحمن - وهو ابن عوف - غير معروف، وقد أورده ابن أبي حاتم (٤/ ٣٠٣/ ١) برواية المطلب هذا عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما قول الهيثمي (٩/ ١٣٤):\n\"رواه أبو يعلى، وفيه طلحة بن جبر؛ وثقه ابن معين في رواية، وضعفه الجوزجاني؛ وبقية رجاله ثقات\"!\nوأورده في موضع آخر (٩/ ١٦٣)، فقال:\n\"رواه البزار (١)، وفيه طلحة بن جبر، وهو ضعيف\"!\nفأقول: الظاهر أن مصعبًا هذا أورده ابن حبان في \"الثقات\"؛ فاعتمده الهيثمي، وهذا ليس بجيد؛ لما عرف من تساهل ابن حبان في التوثيق! على أن كتاب \"الثقات\" لا تطوله يدي الآن للتحقق من ورود مصعب فيه.\n_________\n(١) وهو فيه برقم (٢٦١٨ - كشف) . (الناشر)","vol":"10","page":676},{"text":"ثم رأيته فيه (٥/ ٤١١)، وقال:\n\"روى عنه أهل المدينة. قتل يوم الحرة سنة (٦٣)، وكان على قضاء مكة\".\nوقد خولف ابن جبر في إسناده ومتنه، فقال ابن عبد البر في \"الاستيعاب\" (٣/ ١١٠٩-١١١٠):\n\"وروى معمر عن ابن طاوس عن أبيه عن المطلب بن عبد الله بن حنطب قال: قال رسول الله - ﷺ - لوفد ثقيف حين جاءه:\n\"لتسلمن أو لأبعثن رجلًا مني - أو قال: مثل نفسي -؛ فليضربن أعناقكم، وليسبين ذراريكم، وليأخذن أموالكم\". قال عمر: فوالله! ما تمنيت الإمارة إلا يومئذ، وجعلت أنصب صدري له؛ رجاء أن يقول: هو هذا. قال: فالتفت إلى علي ﵁؛ فأخذ بيده ثم قال:\n\"هو هذا\".\nقلت: وهذا إسناد صحيح؛ ولكنه مرسل.\nوإني لأستنكر منه قوله: \"قال عمر: فوالله.... رجاء أن يقول: هو هذا\".\nفإن هذا إنما قاله عمر يوم خيبر؛ حين قال - ﷺ -:\n\"لأعطين الراية ... \"؛ قال عمر: ما أحببت الإمارة إلا يومئذ، قال: فتساورت لها رجاء أن أدعى لها. قال: فدعا رسول الله - ﷺ - علي بن أبي طالب ... الحديث.\nرواه مسلم (٧/ ١٢١) من حديث أبي هريرة.\nثم وجدت للحديث طريقًا أخرى؛ من رواية يونس بن أبي إسحاق عن أبي إسحاق عن زيد بن يثيغ عن أبي ﵁ قال: قال رسول الله - ﷺ -:","vol":"10","page":677},{"text":"\"لينتهين بنو ربيعة؛ أو لأبعثن عليهم رجلًا كنفسي، ينفذ فيهم أمري؛ فيقتل المقاتلة ويسبي الذرية\".\nفما راعني إلا وكف عمر في حجزي من خلفي: من يعني؟ قلت: إياك يعني وصاحبك؟! قال: فمن يعني؟ قلت: خاصف النعل قال: وعلي يخصف النعل.\nقلت: وهذا إسناد رجاله ثقات؛ لكن أبا إسحاق - وهو السبيعي - مدلس، وكان اختلط، وابنه يونس روى عنه بعد اختلاطه.\n(تنبيه): حديث الترجمة؛ عزاه في \"الكنز\" (٦/ ٤٠٥) لابن أبي شيبة، وقد رأيت أن أبا يعلى قد أخرجه من طريقه، فعرفنا بواسطته إسناده الذي تمكنا به معرفة ضعف الحديث وعلته. فالحمد لله على توفيقه.\nثم رأيته في \"مصنف ابن أبي شيبة\" (٢/ ٨٥/ ١٢١٨٦) .\nورواه (١٢/ ٦٨/ ١٢١٤٢) مختصرًا عن شريك عن عياش العامري عن عبد الله ابن شداد قال:\nقدم على رسول الله - ﷺ - وفد أبي سرح من اليمن، فقال لهم رسول الله - ﷺ - ... فذكر نحوه.\nوهذا مرسل ضعيف.\n<span data-type=\"title\" id=toc-4977>٤٩٦١ </span>- (يا أيها الناس! إني قد نبأني اللطيف الخبير أنه لم يعمر نبي إلا نصف عمر الذي يليه من قبله، وإني لأظن أني موشك أن أدعى فأجيب، وإني مسؤول، وإنكم مسؤولون، فماذا أنتم قائلون؟ قالوا: نشهد أنك قد بلغت وجهدت ونصحت، فجزاك الله خيرًا. فقال: أليس تشهدون أن لا إله إلا الله، وأن محمدًا عبده ورسوله،","vol":"10","page":678},{"text":"وأن جنته حق، وناره حق، وأن الموت حق، وأن البعث حق بعد الموت، وأن الساعة آتية لا ريب فيها، وأن الله يبعث من في القبور؟ قالوا: بلى نشهد بذلك. قال: اللهم! اشهد. ثم قال:\nأيها الناس! إن الله مولاي، وأنا مولى المؤمنين، وأنا أولى بهم من أنفسهم، فمن كنت مولاه فهذا مولاه - يعني: عليًا ﵁ -. اللهم! وال من ولاه. وعاد من عاداه. ثم قال:\nيا أيها الناس! إني فرطكم، وإنكم واردون علي الحوض: حوض ما بين بصري إلى صنعاء، فيه عدد النجوم قدحان من فضة. وإني سائلكم حين تردون علي عن الثقلين؛ فانظروا كيف تخلفوني فيهما، الثقل الأكبر: كتاب الله ﷿، سبب طرفه بيد الله، وطرفه بأيديكم، فاستمسكوا به؛ لا تضلوا ولا تبدلوا، وعترتي أهل بيتي؛ فإنه قد نبأني اللطيف الخبير أنهما لن ينقضا حتى يردا علي الحوض\".\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ١٤٩/ ٢)، وابن عساكر (١٢/ ١١٤/ ١-٢) عن زيد بن الحسن الأنماطي: أخبرنا معروف بن خربوذ عن أبي الطفيل عن حذيفة بن أسيد الغفاري قال:\nلما صدر رسول الله - ﷺ - من حجة الوداع؛ نهى أصحابه عن شجرات بالبطحاء متقاربات أن ينزلوا تحتهن، ثم بعث إليهن، فقم ما تحتهن من الشوك، وعمد إليهن فصلى تحتهن، ثم قام فقال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل الأنماطي هذا؛ قال أبو حاتم:","vol":"10","page":679},{"text":"\"منكر الحديث\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\nولم يعبأ به الحافظ؛ فقال في \"التقريب\":\n\"ضعيف\".\nوالحديث؛ أورده الهيثمي (٩/ ١٦٤-١٦٥) من رواية الطبراني بهذا التمام من حديث حذيفة بن أسيد، وأعله بالأنماطي هذا؛ إلا أنه حكى قول أبي حاتم وابن حبان فيه.\nوأما الشيعي؛ فقد صدر الحديث بقوله (ص ١٨٧):\n\"أخرج الطبراني وغيره بسند مجمع على صحته عن زيد بن أرقم قال ... \" فذكره بتمامه؛ إلا أنه اختصر كلمات من أوله.\nقلت: وفي كلام الشيعي هذا على قصره خطيئتان - ولا أقول: خطآن -:\nالأولى: قوله: \"بسند مجمع على صحته\"! فهذا كذب بواح؛ فإن مثل هذه الدعوى لا يمكن إثباتها حتى من عالم ثقة متخصص في علم الحديث، فكيف ومدعيها ليس في العير ولا في النفير؟! بل هو ممن بلونا منه الكذب الكثير، كما سبق بيانه مرارًا.\nومن الدليل على ذلك: أنه لما أراد أن يثبت هذه الدعوى الكاذبة في الحاشية؛ لم يزد على أن أضاف إليها دعوى كاذبة أخرى، فقال:\n\"صرح بصحته غير واحد من الأعلام؛ حتى اعترف بذلك ابن حجر.. في الصواعق ص ٢٥\"!","vol":"10","page":680},{"text":"قلت: فلم يستطع أن ينقل عن أحد صحته إلا ابن حجر المذكور، وليس هو الحافظ العسقلاني، وإنما هو الهيتمي الفقيه. ومع الأسف؛ فقد صرح هذا في الكتاب المذكور بأن سند الطبراني صحيح!\nوهذا لا يقبل من مثله؛ لأنه ليس من أهل المعرفة بالتصحيح والتضعيف، لا سيما وفيه ذلك الأنماطي الذي جزم العسقلاني - كما سبق - بأنه ضعيف، فأنى لإسناده الصحة، بل الإجماع عليها؟!\nوالأخرى: جعله الحديث من رواية زيد بن أرقم، وإنما هو من رواية حذيفة ابن أسيد كما رأيت! والظاهر أنه تعمد تغيير صحابي الحديث تضليلًا؛ فإنه يفعل مثله أو نحوه كثيرًا! عامله الله بما يستحق!\nواعلم أن الكلام إنما هو في خصوص هذا الإسناد الذي جاء بهذا السياق، فلا يعترضن أحد علينا بأن حديث (الغدير) قد جاء من طرق كثيرة؛ فهو صحيح قطعًا! فإننا نقول:\nنعم؛ هو صحيح في الجملة؛ إلا أن طرقها تختلف متونها اختلافًا كثيرًا، فما اتفقت عليه من المتن فهو صحيح، ومن ذلك قوله:\n\"من كنت مولاه فعلي مولاه، اللهم! وال من ولاه وعاد من عاداه\". وله طرق صحيحة قد كنت جمعت قسمًا كبيرًا منها في \"الصحيحة\" (١٧٥٠) .\nوما اختلف عليه منه؛ فالمرجع حينئذ إلى الإسناد؛ فإن صح فبها، وإن لم يصح فلا.\nولا يجوز حينئذ تصحيح هذا النوع - كما يفعل الشيعي - بالنوع الأول، كما هو ظاهر لا يخفى على أولي النهى؛ فإن أهل الأهواء كثيرًا ما يستغلون الحديث","vol":"10","page":681},{"text":"الضعيف إسناده؛ لأن له سياقًا خاصًا لم يرد في الأسانيد الصحيحة، ثم يزعمون أن الحديث صحيح، ويعنون أصله، وهم يستدلون بذلك على السياق الخاص!!\nثم اعلم أن الحديث؛ قد روى مسلم (٧/ ١٢٢-١٢٣) من طريق أخرى طرفًا منه من حديث يزيد بن حيان عن زيد بن أرقم قال:\nقام رسول الله - ﷺ - يومًا فينا خطيبًا بماء يدعى: (خمًا) - بين مكة والمدينة - فحمد الله وأثنى عليه، ووعظ وذكر؛ ثم قال:\n\"أما بعد: ألا أيها الناس؛ فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب، وأنا تارك فيكم ثقلين؛ أولهما: كتاب الله، فيه الهدى والنور، فخذوا بكتاب الله واستمسكوا به\". فحث على كتاب الله ورغب فيه، ثم قال:\n\"وأهل بيتي؛ أذكركم الله في أهل بيتي؛ أذكركم الله أهل بيتي\" (ثلاثًا) .\nوهكذا أخرجه أحمد (٥/ ٣٦٦-٣٦٧) .\nوأخرجه النسائي في \"الخصائص\" (ص ١٥)، والحاكم (٣/ ١٠٩) من طريق الأعمش: حدثنا حبيب بن أبي ثابت عن أبي الطفيل عن زيد به نحوه، وزاد:\n\"فانظروا كيف تخلفوني فيهما؛ فإنهما لن يتفرقا حتى يردا علي الحوض\". ثم قال:\n\"إن الله مولاي، وأنا ولي كل مؤمن\". ثم إنه أخذ بيد علي ﵁ فقال:\n\"من كنت وليه فهذا وليه، اللهم! وال من والاه، وعاد من عاداه\". وزاد الحاكم:","vol":"10","page":682},{"text":"\"فذكر الحديث بطوله\". وقال:\n\"صحيح على شرط الشيخين\"! وسكت عنه الذهبي!\nوأقول: هو كما قال؛ لولا أن حبيب بن أبي ثابت مدلس، وقد عنعنه.\nوقد اختلف عليه في إسناده: فروي عنه هكذا.\nوروي عنه عن زيد بن أرقم به دون قوله:\n\"إن الله مولاي ... \" إلخ.\nأخرجه الترمذي من طريق الأعمش أيضًا عن عطية عن أبي سعيد، والأعمش عن حبيب بن أبي ثابت عن زيد به ... فأسقط من بينهما أبا الطفيل.\nأخرجه الترمذي (٢/ ٣٠٨) . وقال:\n\"حسن غريب\".\nوأخرجه أحمد (٣/ ١٧،٢٦) من هذا الوجه بأتم منه.\nوقول الشيعي (ص ٢٠) أنه أخرجه من طريقين ... من أكاذيبه!\nثم أخرجه الحاكم (٣/ ٥٣٣) من طريق كامل أبي العلاء: سمعت حبيب ابن أبي ثابت يخبر عن يحيى بن جعدة عن زيد بن أرقم قال:\nخرجنا مع رسول الله - ﷺ -؛ حتى انتهينا إلى غدير (خم)، فأمر بروح، فكسح في يوم ما أتى علينا يوم كان أشد حرًا منه، فحمد الله وأثنى عليه، وقال:\n\"يا أيها الناس! إنه لم يبعث نبي قط إلا عاش نصف ما عاش الذي كان قبله، وإني أوشك أن أدعى فأجيب، وإني تارك فيكم ما لن تضلوا بعده: كتاب","vol":"10","page":683},{"text":"الله ﷿\"، ثم قام فأخذ بيد علي ﵁ فقال:\n\"يا أيها الناس! من أولى بأنفسكم؟! \" قالوا: الله ورسوله أعلم! قال:\n\"من كنت مولاه؛ فعلي مولاه\". وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nوأقول: وهو كما قالا؛ لولا عنعنة حبيب.\nعلى أن كاملًا أبا العلاء - وإن كان من رجال مسلم -؛ ففي حفظه ضعف، كما أشار إلى ذلك الحافظ بقوله:\n\"صدوق يخطىء\".\nفمخالفة مثله للأعمش مما يتوقف فيه.\nعلى أن حديثه في الجملة - أو غالبه - صحيح؛ لأنه ثابت في الطرق والأحاديث الأخرى؛ إلا ما يتعلق بالبعث؛ فعندي فيه وقفة الآن؛ فإن جاء له شاهد معتبر به تقوى به.\nوقد جاء هذا في حديث زيد هذا من رواية الطبراني، ساقه الهيثمي (٩/ ١٦٣-١٦٤) بأتم من رواية الحاكم؛ إلا أنه أعله بأن فيه حكيم بن جبير؛ وهو ضعيف. وقد نقلت عنه فيما تقدم طرفًا منه (رقم: ٤٩١٤) .\n(تنبيه): يكشف لك هذا التخريج أن حديث الغدير قد اختلف رواته - قبل مخرجيه من الأئمة - في سياقه؛ فمنهم المطول، ومنهم المختصر.\nفمن جنف الشيعي وحيفه وطغيانه وحقده على أئمة السنة؛ قوله - بعد أن ساق بعض الروايات فيه - ومنها رواية النسائي عن زيد -؛ قال (ص ١٩٠):","vol":"10","page":684},{"text":"\"وهذا الحديث؛ أخرجه مسلم من عدة طرق (١) عن زيد بن أرقم، لكنه اختصره فبعثره - وكذلك يفعلون -\"!!\nكذا قال! فض الله فاه! ما أقل حياءه! فما الذي حمله على اتهام الإمام مسلم بأنه هو الذي اختصره - إن كان هناك اختصار مقصود - دون من فوقه من رواته؟! وكيف يصح اتهامه إياه بذلك، وهذا الإمام أحمد قد رواه أيضًا مثل روايته مختصرًا؟!\nثم ماذا يقول عن النسائي وغيره ممن أخرج الحديث من طرق أخرى؛ يزيد بعضهم على بعض، وينقص بعضهم عن بعض، وخصوصًا الترمذي في روايته، أكل هؤلاء اختصروا الحديث وبتروه؟!\nبل ماذا يقول هذا الشيعي الجائر في صنيع الحاكم نفسه - وهو المتهم بالتشيع الصريح - بأنه اختصر الحديث بقوله المتقدم:\n\".. فذكر الحديث بطوله\"؟!\nأليس الحاكم هو الأولى بأن يتهم باختصار الحديث من مسلم، لو كان الاختصار تهمة؟! ولكن صدق رسول الله - ﷺ -:\n\"إذا لم تستح فاصنع ما شئت\".\nومن تقادير الله اللطيفة: أنه كشف عن أن الأمر الذي اتهم الشيعي الإمام مسلمًا به: إنما هو صنيع الشيعي نفسه، فهو الذي يختصر الروايات ويبترها؛ لهوى في نفسه؛ فإنه - بعد أن صعن في الإمام تلك الطعنة الفاشلة - قال:\n_________\n(١) قلت: وقوله: \" من عدة طرق \"! من أكاذيبه الكثيرة؛ فإنه لم يروه إلا من طريق يزيد ابنُ حبان كما تقدم؛ وكذلك أحمد. ويأتي بيان كذبة أخرى من هذا القبيل قريبًا.","vol":"10","page":685},{"text":"\"وعن سعد أيضًا قال: كنا مع رسول الله - ﷺ -، فلما بلغ غدير (خم)؛ وقف للناس ... \".\nقلت: فذكر الحديث؛ وهو صحيح المتن ضعيف السند؛ لأن فيه راويًا فيه جهالة. ومع ذلك فقد وقع في سياقه ما يدل على ضعف راويه، وهو قوله في أوله:\nكنا مع رسول الله - ﷺ - بطريق مكة وهو متوجه إليها، فلما بلغ ... الحديث (١) .\nهكذا نصه عند مخرجه النسائي الذي عزاه الشيعي إليه. ومع ذلك؛ حذف منه قوله:\nبطريق مكة وهو متوجه إليها! دون أن ينبه على ذلك؛ لأنه لو فعل خشي أن يتسرب إلى بعض القراء الشك في صحة أصل الحديث! ولكنه لجهله بهذا العلم؛ لا يستطيع أن يدفع الشك المشار إليه بمثل أن يقال: أصل الحديث صحيح!\nوأما قوله: وهو متوجه إليها ... فهو خطأ من بعض رواته؛ لأن الطرق الأخرى في حديث زيد وغيره متفقة على أن ذلك كان مرجعه من حجة الوداع. وقد ذكر الشيعي نفسه بعض الروايات في ذلك (ص ١٨٨،١٨٩) .\nوبهذا يتبين أنه قد صدق في الشيعي المثل السائر: (رمتني بدائها وانسلت) !!\nواعلم أن من الاستغلال الذي أشرت إليه فيما سبق: أن حديث الغدير؛ أورده الشيعي (١٩٠) من رواية الإمام أحمد من حديث البراء بن عازب من طريقين - كذا قال -، فذكره، وزاد - بعد قوله - ﷺ -: \"وعاد من عاداه\" -:\nقال: فلقيه عمر بعد ذلك، فقال له: هنيئًا يا ابن أبي طالب! أصبحت\n_________\n(١) عزاه الشيعي لـ \" خصائص النسائي \".وقد رواه ابن عساكر أيضًا (١٢/١٥٥/١ - ٢) .","vol":"10","page":686},{"text":"وأمسيت مولى كل مؤمن ومؤمنة!!\nقلت: ليس في حديث البراء هذا زيادة أخرى على الأحاديث الأخرى التي ساقها الشيعي، فهو إنما ساقه من حديثه من أجل هذه الزيادة!\nوهي مما لا يصح في حديث الغدير الصحيح؛ فإن الإمام أحمد أخرجه في الصفحة التي ذكرها الشيعي نفسه (٤/ ٢٨١) من طريق حماد بن سلمة: أنبأنا علي ابن زيد عن عدي بن ثابت عن البراء بن عازب به.\nقلت: وعلي بن زيد - وهو ابن جدعان - ضعيف؛ كما تقدم مرارًا.\nومن طريقه: أخرجه ابن عساكر أيضًا (١٢/ ١١٤/ ٢)، وكذا ابن ماجه (١١٦)؛ ولكنه لم يذكر هذه الزيادة.\nولعله تعمد حذفها إشارة منه إلى نكارتها؛ لتفرد ابن جدعان بها في هذه الطريق.\nنعم؛ تابعه عليها - عند ابن عساكر - أبو هارون العبد ي.\nولكنه شر منه؛ فإنه متهم بالكذب.\nومما يؤكد نكارة هذه الزيادة: ما رواه أبو إسحاق عن البراء وزيد بن أرقم قالا ... الحديث دون الزيادة.\nأخرجه ابن شاهين في \"السنة\" (رقم ١٢ - منسوختي)، وابن عساكر (١٢/ ١١٥/ ١) .\n(تنبيه): قول الشعي فيما تقدم:\nإن الحديث رواه أحمد من طريقين عن البراء بن عازب!","vol":"10","page":687},{"text":"فهو من أكاذيبه التي لا تتناهى؛ فإنما هو عنده من طريق ابن جدعان فقط؛ كما سبق.\nقلت: ومن ذلك الاستغلال؛ قول الشيعي (ص ١٩٥):\n\"ورب قوم أقعدهم البغض عن القيام بواجب الشهادة؛ كأنس بن مالك\"!!\nقلت: يشير بالشهادة إلى مناشدة علي ﵁ من سمع رسول الله - ﷺ - يقول يوم غدير (خم) ما قال، فقام جمع فشهدوا، فزعم الشيعي - عامله الله بما يستحق - أن أنسًا ﵁ أقعده البغض عن القيام بتلك الشهادة!!\nوكذب عدو الله! فما كان لأنس - وهو الذي خدم رسول الله - ﷺ - عشر سنين، ودعا له رسول الله - ﷺ - خيرًا - أن يكتم الشهادة!\nوالشيعي - في زعمه الكاذب هذا - إنما استدل عليه بروايتين:\nالأولى: وعم أن عليًا ﵁ قال لأنس: ما لك لا تقوم مع أصحاب رسول الله - ﷺ -، فتشهد بما سمعته يؤمئذ منه؟! فقال: يا أمير المؤمنين! كبرت سني ونسيت. فقال علي: إن كنت كاذبًا؛ فضربك الله ببيضاء لا تواريها العمامة! فما قام حتى ابيض وجهه برصًا. فكان بعد ذلك يقول: أصابتني دعوة العبد الصالح.\nقلت: وهذه رواية شيعية تقطر فرية وإثمًا! وهي من رواياتهم الكثيرة التي لا سنام لها ولا خطام، والشيعي نفسه لم ينسبها إلى أي مرجع من مراجع السنة.\nأما من كتب أهل السنة؛ فلأنه لا أصل لها في شيء منها.\nوأما من كتب الشيعة؛ فكأنه لم يعزه إلى شيء منها؛ لعلمه بأن عزو مثل هذه الرواية إلى كتاب إنما هو فضيحة لها!","vol":"10","page":688},{"text":"وعلى كل حال؛ فليس الشاهد فيها؛ وإنما في الرواية السنية الآتية:\nالثانية: قال:\n\"ويشهد لها ما أخرجه الإمام أحمد في آخر (ص ١١٩) من الجزء الأول من \"مسنده\"؛ حيث قال: فقاموا إلا ثلاثة لم يقوموا؛ فأصابتهم دعوته\"!!\nفأقول: والجواب من وجوه:\nالأول: أن عزوها للإمام أحمد خطأ؛ سببه الجهل بكتب السنة؛ فإن الشيعي يظن أن كل ما في \"مسند أحمد\" هو من روايته، وليس الأمر كذلك عند أهل العلم، وليس هذا مجال بسط ذلك؛ وإنما هي من رواية ابنه عبد الله عن غير أبيه؛ فقد قال عبد الله في \"مسند أبيه\" - في المكان الذي أشار إليه الشيعي -: حدثنا أحمد ابن عمر الوكيعي: حدثنا زيد بن الحباب: حدثنا الوليد بن عقبة بن نزار العنسي: حدثني سماك بن عبيد بن الوليد العنسي قال: دخلت على عبد الرحمن بن أبي ليلى فحدثني:\nأنه شهد عليًا ﵁ في الرحبة قال: أنشد الله ...\nقلت: فذكر ما أشرنا إليه آنفًا؛ وزاد في آخره:\n\"وانصر من نصره، واخذل من خذله. فقام (كذا) إلا ثلاثة لم يقوموا؛ فدعا عليهم؛ فأصابتهم دعوته\"!\nالثاني: أن الاحتجاج بهذه الزيادة التي في آخر هذه الرواية؛ إنما يجوز إذا كان إسنادها ثابتًا؛ وهيهات هيهات؛ فإن فيه - كما رأيت - الوليد بن عقبة بن نزار العنسي؛ وهو مجهول كما قال الحافظ. وقال الذهبي:\n\"لا يعرف\".","vol":"10","page":689},{"text":"وقد خالفه يزيد بن أبي زياد عن عبد الرحمن بن أبي ليلى به دون هذه الزيادة.\nوخالفه كل من روى قصة المناشدة هذه عن علي ﵁؛ وهم جمع من التابعين: عند أحمد (١/ ٨٤،١١٨،١١٩)، والنسائي (ص ١٦،١٧،١٨،٢٩)، وابن عساكر (١٢/ ١١٠/ ٢-١١٣/ ١)؛ كل هؤلاء لم يذكروا الزيادة المتضمنة للاستثناء.\nالثالث: هب أن الاستثناء المشار إليه ثابت في القصة؛ فليس فيه تسمية الثلاثة الذين لم يقوموا؛ فأصابتهم دعوة علي ﵁؛ فضلًا أن يكون قد سمي منهم أنس بن مالك ﵁.\nالرابع: هب أنهم سموا، فليس فيه تعيين ما أصابهم من دعوته.\nومن البدهي: أنه يجوز تعيين الاسم والدعوة بمثل تلك الرواية الشيعية الجائرة؛ لأنها بمنزلة الرواية الإسرائيلية التي يراد تفسير النص الشرعي الثابت بها!\nوهذا باطل لا يخفى!\nومن ذلك أيضًا: ما ذكره (ص ٢٠٠) قال:\n\"مما أخرجه أبو إسحاق الثعلبي في تفسير سورة المعارج بسندين معتبرين (!):\nأن رسول الله - ﷺ - لما كان يوم غدير (خم)؛ نادى الناس فاجتمعوا، فأخذ بيد علي، فقال: \"من كنت مولاه فعلي مولاه\"، فشاع ذلك فطار في البلاد، وبلغ ذلك الحارث بن النعمان الفهري، فأتى رسول الله - ﷺ - على ناقة له، فأناخها ونزل عنها وقال: يا محمد! أمرتنا أن نشهد أن لا إله إلا الله وأنك رسول الله، فقبلنا منك، وأمرتنا أن نصلي خمسًا، فقبلنا منك، وأمرتنا بالزكاة، فقبلنا، وأمرتنا أن نصوم رمضان، فقبلنا، وأمرتنا بالحج، ثم لم ترض بهذا حتى رفعت بضبعي ابن","vol":"10","page":690},{"text":"عمك تفضله علينا؛ فقلت: \"من كنت مولاه فعلي مولاه\"، فهذا شيء منك أم من الله؟! فقال - ﷺ -: \"فوالله الذي لا إله إلا هو! إن هذا لمن الله ﷿\". فولى الحارث يريد راحلته وهو يقول: اللهم! إن كان ما يقول محمد حقًا؛ فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم! فما وصل إلى راحلته حتى رماه اله سبحانه بحجر سقط على هامته، فخرج من دبره فقتله، وأنزل الله تعالى: (سأل سائل بعذاب واقع. للكافرين ليس له دافع. من الله ذي المعارج)، انتهى الحديث بعين لفظه\"!!\nقلت: فهذا السياق باطل، لا يشك في ذلك من عنده ذرة من علم بعلم الحديث والتفسير، وبيانه من وجوه:\nالأول: أن قوله: إن كان هذا هو الحق من عندك ... إنما هو من قول أبي جهل - لعنه الله - كما رواه البخاري في \"صحيحه\". وهذا أصح مما روى الحاكم (٢/ ٥٠٢) عن سعيد بن جبير: أنه النضر بن الحارث بن كلدة؛ لأن هذا مرسل.\nالثاني: أن آية: (سأل سائل بعذاب واقع) إلى آخر السورة مكية؛ فكيف يصح القول بأنها نزلت في (خم) بعد رجوعه من حجة الوداع؟!\nوقد روى جمع - منهم ابن الضريس - عن ابن عباس قال:\nنزلت سورة (سأل) بمكة.\nوروى ابن مردويه عن ابن الزبير مثله.\nوروى الحاكم في مرسل سعيد بن جبير المتقدم:\nأن الذي سأل هو النضر بن الحارث.","vol":"10","page":691},{"text":"فهذا كله يبطل ما عزاه الشيعي إلى الثعلبي.\nالثالث: أن روايات الغدير - ما صح منها وما لم يصح -؛ لم يرد في شيء منها هذا التفصيل الذي تضمنته رواية الثعلبي هذه.\nوأما قول الشيعي: \"بسندين معتبرين\"! فهو غير مصدق في ذلك؛ لكثرة ما بلونا عليه من الكذب، ولجهله بهذا العلم الشريف! وكثيرًا ما يكون الحديث جاء من طريق واحدة يرويها صحابي واحد، وعنه تابعي واحد، وعنه تابع تابعي واحد، ثم تتعدد الطرق من تحته، فيقول الشيعي:\n\"من طريقين أو طرق\"!\nانظر - على سبيل المثال - التعليق المتقدم على (ص ٦٨٥) من هذا الحديث؛ تر عجبًا.\nومن ذلك قوله (ص ٣٨) - مشيرًا إلى هذه القصة الباطلة -:\n\"أخرج الإمام الثعلبي في \"تفسيره\" هذه القضية مفصلة.... وأخرجها الحاكم في تفسير المعارج من \"المستدرك\" فراجع صفحة (٥٠٢) من جزئه الثاني\"!!\nوأنت إذا رجعت إلى المكان المشار إليه من \"المستدرك\"؛ لا تجد للقصة أو القضية - على تعبيره - ذكرًا، بل تجد ما يدل على نقيضها، وهو مرسل سعيد بن جبير الذي سبق! وسياقه هكذا: ... عن سعيد بن جبير: (سأل سائل بعذاب واقع. للكافرين ليس له دافع. من الله ذي المعارج): ذي الدرجات. (سأل سائل) قال: هو النضر بن الحارث بن كلدة؛ قال: اللهم! إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء) .","vol":"10","page":692},{"text":"قلت: فهذا هو نص القضية التي أحال عليها الشيعي؛ فهل تجد فيه أن الآية نزلت فيمن جحد ولاية علي ﵁؟! وأن الذي قال: اللهم! إن كان ... ونزب فيه (سأل) هو الحارث بن النعمان الذي جاء في القصة الباطلة؟! أم تجد فيه أنه النضر بن الحارث بن كلدة؟!\nفماذا يستطيع الإنسان أن يقول في مثل هذا الشيعي الذي لا يتورع عن الكذب وعن تضليل القراء؟! فإلى الله المشتكى!\nومن ذلك أيضًا قوله (ص ٢٠٨):\n\"وقيل لعمر - فيما أخرجه الدارقطني -: إنك تصنع لعلي شيئًا لا تصنعه بأحد من أصحاب النبي - ﷺ -؟ فقال: إنه مولاي\"!!\nقلت: نقله الشيعي عن كتاب \"الصواعق\" للهيتمي (ص ٢٦)؛ وقد سكتا عليه! فبئس ما صنعا!!\nفقد أخرجه ابن عساكر (١٢/ ١١٩/ ١) من طريق الدارقطني بسنده عن سعيد بن محمد الأسدي: أخبرنا حسين الأشقر عن قيس عن عمار الدهني عن سالم بن أبي الجعد قال: قيل لعمر ...\nقلت: فذكره.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: الانقطاع؛ فإن سالمًا لم يدرك عمر ﵁.\nالثانية: حسين - وهو ابن الحسن الأشقر -؛ فإنه - على ضعفه - من غلاة الشيعة، وقد كذبه بعضهم.","vol":"10","page":693},{"text":"الثالثة: سعيد بن محمد الأسدي؛ إن لم يكن هو الوراق الثقفي الكوفي؛ فلم أعرفه.\nوالثقفي مضى له ذكر في الحديث (٤٨٩٥) .\n<span data-type=\"title\" id=toc-4978>٤٩٦٢ </span>- (لكل نبي وصي ووارث، وإن عليًا وصيي ووارثي) .\nموضوع\nأخرجه ابن عدي - في ترجمة شريك بن عبد الله من \"الكامل\" (ق ١٩٣/ ١) - من طريق علي بن سهل: حدثنا محمد بن حميد: حدثنا سلمة: حدثني محمد بن إسحاق عن شريك بن عبد الله عن أبي ربيعة الإيادب عن ابن بريدة عن أبيه مرفوعًا.\nوأورده ابن الجوزي في \"الموضوعات\" بإسناده عن البغوي: حدثنا محمد بن حميد الرازي: حدثنا علي بن مجاهد: حدثنا محمد بن إسحاق به. وقال:\n\"الرازي؛ كذبه أبو زرعة وغيره\".\nأورده السيوطي في \"اللآلىء\" (١/ ١٨٦)؛ وزاد:\n\"قلت: قال الجورقاني: هذا حديث باطل. وفي إسناده ظلمات: علي بن مجاهد؛ كان يضع الحديث. ومحمد بن حميد؛ كذبه صالح وغيره\".\nقلت: وقد اختلف شيخ الرازي - في رواية ابن عدي عنه - عن شيخه في رواية البغوي كما ترى -؛ فهو سلمة - وهو ابن الفضل - في رواية الأول، وهو علي ابن مجاهد في رواية الآخر.\nولعل ذلك من تخاليط الرازي أو أكاذيبه.\nوقد تابعه في روايته عن سلمة: أحمد بن عبد الله الفرياناني فقال: حدثنا سلمة بن الفضل به.","vol":"10","page":694},{"text":"رواه ابن الجوزي في \"الموضوعات\". وقال:\n\"الفرياناني يضع\".\nوأقره السيوطي في \"اللآلىء\"، ثم ابن عراق في \"تنزيه الشريعة\" (١/ ٣٥٦-٣٥٧) .\nقلت: ولعله سرقه من الرازي أو العكس؛ وهذا أقرب؛ فقد جاء عن غير واحد أن ابن حميد كان يسرق الحديث، كما قال الذهبي.\nوعلى كل حال؛ فهما آفة الحديث.\nوإن كان سلمة بن الفضل فيه ضعف من قبل حفظه.\nوابن إسحاق من جهة عنعنته؛ فإنه مدلس.\nوشريك؛ لسوء حفظه.\nلكن الذهبي رفع العهدة عنه، فقال عقب الحديث - وقد ساقه من طريق الرازي عن سلمة به -:\n\"قلت: هذا كذب، ولا يحتمله شريك\".\nقلت: وأشار إلى الآفة هو الرازي؛ حيث قال عقب اسمه في سند الحديث:\n\"وليس بثقة\".\n(تنبيه) قلت: نقل الشيعي في \"مراجعاته\" (ص ٢٢٤) قول الذهبي المذكور بشيء من الخبث والمكر، ثم قال:\n\"والجواب: أن الإمام أحمد بن حنبل والإمام أبا القاسم البغوي والإمام ابن","vol":"10","page":695},{"text":"جرير الطبري وإمام الجرح والتعديل ابن معين وغيرهم من طبقتهم، وثقوا محمد ابن حميد ورووا عنه؛ فهو شيخهم ومعتمدهم؛ كما يعترف به الذهبي في ترجمة محمد بن حميد من (الميزان) \"!!\nقلت: فيه أنواع من الكذب والتدليس:\nأولًا: قوله: \"وثقوا محمد بن حميد\"!! كذب بهذا التعميم؛ فإن أحدًا من المذكورين لم يصرح بتوثيقه؛ سوى بن معين، مع مخالفة الأئمة الآخرين إياه كما يأتي.\nنعم؛ سائر المذكورين رووا عنه، ولا يلزم من ذلك أنه ثقة عندهم، كما هو معلوم عند العارفين بهذا الشأن. فهذا ابن خراش من الرواة عنه يقول فيه:\n\"حدثنا ابن حميد، وكان - والله - يكذب\". وقال صالح جزرة:\n\"كنا نتهم ابن حميد في كل شيء يحدثنا؛ ما رأيت أجرأ على الله منه؛ كان يأخذ أحاديث الناس فيقلب بعضها على بعض\"!\nنعم؛ قد أثنى الإمام أحمد عليه خيرًا، ولكن هذا ليس نصًا في التوثيق أيضًا؛ لاحتمال أنه لشيء آخر، وهو الحفظ والعلم مثلًا، وهذا هو الذي رواه ابنه عبد الله عنه، فقال عبد الله عن أبيه:\n\"لا يزال بالري علم؛ ما دام محمد بن حميد حيًا\".\nثم هب أنه يلزم من كل ذلك أنهم وثقوه؛ فمن المحتمل أن ذلك كان منهم قبل أن يتبين لهم كذبه الذي عرفه منه الآخرون من الأئمة؛ فقد قال أبو علي النيسابوري:","vol":"10","page":696},{"text":"\"قلت: لابن خزيمة: لو حدث الأستاذ عن محمد بن حميد؛ فإن أحمد قد أحسن الثناء عليه؟ فقال: إنه لم يعرفه، ولو عرفه كما عرفناه؛ ما أثنى عليه أصلًا\".\nقلت: ومن المحتمل أن أولئك الأئمة الذين رووا عنه لم يستمروا على الرواية عنه؛ فهذا داود بن يحيى يقول:\n\"حدثنا عنه أبو حاتم قديمًا، ثم تركه بآخرة\".\nثانيًا: هب أن الشيعي صادق فيما نقله من التوثيق؛ فذلك غير كاف للرد على قول الذهبي:\n\"ليس بثقة\"؛ لأن الشيعي يعلم أن في مقابل التوثيق تكذيبًا صدر من أئمة آخرين، فلا بد حينئذ من الترجيح، ومن المعلوم أيضًا أن التكذيب جرح مفسر، فهو مقدم على التوثيق! هذا في قواعدنا نحن معاشر أهل السنة. وأما الشيعة؛ فلست أعلم مذهبهم في ذلك وإن كان لا يعقل غير ما عليه أهل السنة.\nوهب أن الأمر كذلك عندهم؛ فذلك مما لا ينفع معهم؛ لأنهم إنما يتبعون أهواءهم، وقاعدة الغربيين: (الغاية تبرر الوسيلة) !!\nثالثًا: هب أن الرازي هذا ثقة على مذهب الشيعي؛ فهل يلزم منه أن يكون من فوقه من رجال الإسناد ثقات أيضًا؟! مع أننا قد سبق أن بينا أن الأمر ليس كذلك!\nثم هب أنهم ثقات؛ فهل بمجرد ذلك يصح الإسناد؛ أم لا بد من سلامته من كل علة قادحة؟!","vol":"10","page":697},{"text":"لعل الشيعي يعرف هذه الحقائق، ثم هو يتجاهلها للقاعدة السابقة: (الغاية تبرر الوسيلة) !\nومن أجل ذلك؛ تراه يتجاهل حكم الأئمة الآخرين على الحديث بالوضع؛ كالجورقاني، وابن الجوزي، وابن حجر العسقلاني، والسيوطي، وابن عراق!\nرابعًا: قوله: \"فهو شيخهم ومعتمدهم، كما يعترف به الذهبي ... \"! كذب على الذهبي؛ فإنه لم يذكر لفظ: \"معتمدهم\" أصلًا، وإنما زادها الشيعي من عند نفسه زورًا وتضليلًا، فعليه من الله مايستحق!\n<span data-type=\"title\" id=toc-4979>٤٩٦٣ </span>- (ألا قلت: فكيف تكونان خيرًا مني؛ وزوجي محمد، وأبي هارون، وعمي موسى؟!) .\nضعيف\nأخرجه الترمذي (٢/ ٣٢٣)، والحاكم (٤/ ٢٩) عن هاشم بن سعيد الكوفي: حدثنا كنانة قال: حدثتنا صفية بنت حيي قالت:\nدخل علي رسول الله - ﷺ -؛ وقد بلغني عن حفصة وعائشة كلام، فذكرت ذلك له فقال ... فذكره.\nوكان الذي بلغها أنهم قالوا: نحن أكرم على رسول الله - ﷺ - منها، وقالوا: نحن أزواج النبي - ﷺ - وبنات عمه.\nهذا لفظ الترمذي. وقال:\n\"حديث غريب، لا نعرفه من حديث ضفية إلا من حديث هاشم الكوفي، وليس إسناده بذلك القوي\".\nقلت: وقال الحافظ في \"التقريب\":","vol":"10","page":698},{"text":"\"ضعيف\".\nقلت: وكنانة مولى صفية؛ لم يوثقه غير ابن حبان. لكن روى عنه جمع. وقال الحافظ:\n\"مقبول\" (١) !\nوقد ذكر الحافظ في ترجمته من \"التهذيب\" أن الحديث رواه ابن عدي من طريق يزيد بن مغلس الباهلي: حدثنا كنانة بن نبيه مولى صفية ... فذكر الحديث.\nقلت: وهذا ظاهره أن يزيد بن المغلس تابع هاشم بن سعيد. وحينئذ يتقوى الحديث بمتابعته.\nولكني أرى أن في إسناد ابن عدي انقطاعًا أو سقطًا؛ فإن ابن المغلس إنما يروي عن مالك وطبقته من أتباع التابعين، فمثله لم يدرك أحدًا من التابعين قطعًا، وكنانة منهم.\nويؤيده أنهم ذكروا في شيوخ يزيد هذا هاشم بن سعيد الراوي للحديث عن كنانة، فالظاهر أنه هو الساقط بين يزيد وكنانة. والله أعلم.\nوالحديث؛ بيض له الحاكم والذهبي، ولعل ذلك لظهور ضعفه.\nوأشار إلى ذلك ابن عبد البر في ترجمة صفية من \"الاستيعاب\" (٤/ ١٨٧٢) بقوله:\n\"ويروى أن رسول الله - ﷺ - دخل على صفية ... \" فذكره.\n_________\n(١) وقد تراجح للشيخ - ﵀ - أخيرًا، أن (كنانة) هذا (صدوق)؛ فانظر ما سبق من هذه \" السلسلة \" (١/١٩٠ - ١٩١) . (الناشر)","vol":"10","page":699},{"text":"وتجاهل الشيعي في \"مراجعاته\" (ص ٢٣٩) ضعف الحديث، فاستدل به على أن عائشة ﵂ ليست أفضل من صفية وسائر زوجاته - ﷺ -.\nومن غرائب جهله أو تجاهله: أنه عزاه للترمذي، ولم ينقل عنه تضعيفه إياه بقوله:\n\"حديث غريب ... \" إلخ.\nكما جهل أو تجاهل أيضًا إشارة ابن عبد البر إلى تضعيفه.\nولكن هذا غريبًا منه وهو يكذب على العلماء الكذب الصريح؛ كما تقدم بيانه مرارًا وتكرارًا!\n<span data-type=\"title\" id=toc-4980>٤٩٦٤ </span>- (خذ هذا السيف؛ فانطلق، فاضرب عنق ابن عم مارية حيث وجدته) .\nضعيف جدًا\nأخرجه الحاكم (٤/ ٣٩) من طريق أبي معاذ سليمان بن الأرقم الأنصاري عن الزهري عن عروة عن عائشة ﵂ قالت:\nأهديت مارية إلى رسول الله - ﷺ - ومعها ابن عم لها؛ قالت: فوقع عليها وقعة، فاستمرت حاملًا. قالت: فعزلها عند ابن عمها. قالت: فقال أهل الإفك والزور: من حاجته إلى الولد ادعى ولد غيره! وكانت أمة قليلة اللبن، فابتاعت له ضائنة لبون، فكان يغذى بلبنها، فحسن عليها لحمه. قالت عائشة ﵂: فدخل به على النبي - ﷺ - ذات يوم. فقال:\n\"كيف ترين؟ \". فقلت: من غذي بلحم الضأن يحسن لحمه! قال:\n\"ولا الشبه؟ \". قالت: فحملني ما يحمل النساء من الغيرة أن قلت: ما أرى","vol":"10","page":700},{"text":"شبهًا! قالت: وبلغ رسول الله - ﷺ - ما يقول الناس. فقال لعلي ... (فذكر الحديث) . قالت: فانطلق؛ فإذا هو في حائط على نخلة يخترف رطبات. قال: فلما نظر إلى علي ومعه السيف؛ استقبلته رعدة. قال: فسقطت الخرقة؛ فإذا هو لم يخلق الله ﷿ له ما للرجال؛ شيء ممسوح.\nقلت: سكت عنه الحاكم والذهبي، ولعله لظهور ضعفه؛ فإن سليمان بن الأرقم متفق بين الأئمة على تضعيفه، بل هو ضعيف جدًا؛ فقد قال البخاري:\n\"تركوه\". وقال أبو داود، وأبو أحمد الحاكم، والدارقطني:\n\"متروك الحديث\". وقال أبو داود:\n\"قلت لأحمد: روى عن الزهري عن أنس في التلبية؟ قال: لا نبالي روى أم لم يرو\"! وقال ابن عدي في آخر ترجمته - وقد ساق له نيفًا وعشرين حديثًا (١٥٤/ ١-٢) -:\n\"وعامة ما يرويه لا يتابعه عليه أحد\".\nقلت: وللحديث أصل صحيح، زاد عليه ابن الأرقم هذا زيادات منكرة، تدل على أنه سيىء الحفظ جدًا، أو أنه يتعمد الكذب والزيادة؛ لهوى في نفسه، ثم يحتج بها أهل الأهواء!\nفأنا أسوق لك النص الصحيح للحديث؛ ليتبين لك تلك الزيادات المنكرة، فروى ثابت عن أنس:\nأن رجلًا كان يتهم بأم ولد رسول الله - ﷺ -، فقال رسول الله - ﷺ - لعلي:\n\"اذهب فاضرب عنقه\".","vol":"10","page":701},{"text":"فأتاه علي؛ فإذا هو في ركي يتبرد فيها. فقال له علي: اخرج. فناوله يده، فأخرجه؛ فإذا هو محبوب ليس له ذكر، فكف علي عنه. ثم أتى النبي - ﷺ - فقال: يا رسول الله! إنه لمحبوب؛ ما له ذكر.\nأخرجه مسلم (٨/ ١١٩)، والحاكم (٤/ ٣٩-٤٠)، وأحمد (٣/ ٢٨١)، وابن عبد البر في ترجمة مارية من \"الاستيعاب\" (٤/ ١٩١٢)؛ كلهم عن عفان: حدثنا حماد بن سلمة: أخبرنا ثابت ... وقال الحاكم:\n\"صحيح على شرط مسلم، ولم يخرجاه\"!\nفوهم في استدراكه على مسلم! وقال ابن عبد البر:\n\"وروى الأعمش هذا الحديث فقال فيه: قال علي: يا رسول الله! أكون كالسكة المحماة؛ أو الشاهد يرى ما لا يرى الغائب؟ فقال: بل الشاهد يرى ما لا يرى الغائب\".\nقلت: هذه الزيادة لم أقف عليها من رواية الأعمش، وإنما من رواية غيره من حديث علي نفسه، وقد مضى تخريجه في \"الصحيحة\" برقم (١٩٠٤)، وليس فيه أيضًا تلك الزيادات المنكرة التي تفرد بها ابن الأرقم في هذا الحديث.\nوأشدها نكارة ما ذكره عن عائشة أنها قالت: ما أرى شبهًا!\nفقد استغلها عبد الحسين الشيعي في \"مراجعاته\" أسوأ الاستغلال، واتكأ عليها في اتهامه للسيدة عائشة في خلقها ودينها، فقال (ص ٢٤٧-٢٤٨):\n\"وحسبك مثالًا لهذا ما أيدته - نزولًا على حكم العاطفة - من إفك أهل الزور إذ قالوا - بهتانًا وعدوانًا - في السيدة مارية وولدها ﵇ ما قالوا،","vol":"10","page":702},{"text":"حتى برأهما الله ﷿ من ظلمهم براءة - على يد أمير المؤمنين - محسوسة ملموسة! (ورد الله الذين كفروا بغيظهم لم ينالوا خيرًا) \"!\nوعلق على هذا بقوله:\n\"من أراد تفصيل هذه المصيبة؛ فليراجع أحوال السيدة مارية ﵂ في (ص ٣٩) من الجزء الرابع من \"المستدرك\" للحاكم، أو من \"تلخيصه\" للذهبي\"!\nيشير بذلك إلى هذا الحديث المنكر!\nوإن من مكره وخبثه: أنه لم يكتف في الاعتماد عليه - مع ضعفه الشديد - بل إنه زد على ذلك أنه لم يسق لفظه؛ تدليسًا على الناس وتضليلًا؛ فإنه لو فعل وساق اللفظ؛ لتبين منه لكل من كان له لب ودين أن عائشة بريئة مما نسب إليها في هذا الحديث المنكر من القول - براءتها مما اتهمها المنافقون به؛ فبرأها الله تعالى بقرآن يتلى -، آمن الشيعة بذلك أم كفروا، عامل الله الكذابين والمؤيدين لهم بما يستحقون! وإنا لله وإنا إليه راجعون.\nوتأمل ما في إيراده في آخر كلامه للآية الكريمة: (ورد الله الذين كفروا ...) من رمي السيدة عائشة بالكفر، مع أنه يترضى عنها أحيانًا (ص ٢٢٩) ! ويتعرف (ص ٢٣٨) بأن لها فضلها ومنزلتها!\nوما إخال ذلك منه إلا من باب التقية المعهودة منهم، وإلا؛ فكيف يتلقي ذلك مع حشره إياها في زمرة الذين كفروا؟! عامله الله بما يستحق!\nثم إن الحديث؛ أخرجه ابن شاهين أيضًا من طريق سليمان بن أرقم عن الزهري به؛ كما في \"الإصابة\" (٦/ ١٤) للحافظ العسقلاني؛ وقال:\n\"وسليمان ضعيف\".","vol":"10","page":703},{"text":"<span data-type=\"title\" id=toc-4981>٤٩٦٥ </span>- (لقد رأيت خالًا بخدها؛ اقشعرت كل شعرة منك) .\nموضوع\nأخرجه ابن سعد في \"الطبقات\" (٨/ ١٦٠-١٦١): أخبرنا محمد ابن عمر: حدثني الثوري عن جابر عن عبد الرحمن بن سابط قال:\nخطب رسول الله - ﷺ - امرأة من كلب، فبعث عائشة تنظر إليها، فذهبت ثم وجعت. فقال لها رسول الله - ﷺ -:\n\"ما رأيت؟ \". فقالت: ما رأيت طائلًا. فقال لها رسول الله - ﷺ - ... فذكره. فقالت: يا رسول الله! ما دونك سر!\nقلت: وهذا موضوع؛ فإنه مع كونه مرسلًا، فإن محمد بن عمر - وهو الواقدي - كذاب، كما تقدم مرارًا.\nوقد استغل الشيعي أيضًا هذا الحديث الباطل استغلالًا غير شريف؛ فطعن به على السيدة عائشة ﵂، فنسبها إلى الكذب، كما طعن عليها بالحديث الذي قبله!","vol":"10","page":704},{"text":"<span data-type=\"title\" id=toc-4982>٤٩٦٦ </span>- (إنا لم نرد هذا، إنا لم نرد هذا) .\nضعيف\nأخرجه الديلمي عن عائشة:\nأنها خاصمت النبي - ﷺ - إلى أبي بكر؛ فقالت: يا رسول الله! اقصد! فلطم أبو بكر خدها؛ وقال: تقولين لرسول الله - ﷺ -: اقصد؟! وجعل الدم يسيل من أنفها على ثيابها، ورسول الله - ﷺ - يغسل الدم من ثيابها بيده؛ ويقول ... فذكره.\nكذا في \"كنز العمال\" (٧/ ١١٦/ ١٠٢٠) .","vol":"10","page":704},{"text":"قلت: وعزوه للديلمي يشعر بضعف إسناده؛ كما نص عليه في مقدمة \"الجامع الكبير\"، ونقلته عنه في مقدمتي لكل من \"صحيح الجامع الصغير وزيادته\" و\"ضعيف الجامع الصغير وزيادته\".\nوقد صرح بضعفه الحافظ العراقي؛ فقال في \"تخريج الإحياء\" (٢/ ٤٠):\n\"رواه الطبراني في \"الأوسط\"، والخطيب في \"التاريخ\" من حديث عائشة بسند ضعيف\".\nقلت: ومع ذلك؛ احتج به الشيعي في \"مراجعاته\" (٢٤٩) في الطعن في السيدة عائشة ﵂! عامله الله بما يستحق!\nوقد روى طرفًا منه ابن سعد (٨/ ٨٠): أخبرنا محمد بن عمر: أخبرنا محمد بن عبد الله عن الزهري عن ابن المسيب قال:\nقال رسول الله - ﷺ - لأبي بكر:\n\"يا أبا بكر! ألا تعذرني من عائشة؟! \".\nقال: فرفع أبو بكر يده، فضرب صدرها ضربة شديدة، فجعل رسول الله - ﷺ - يقول:\n\"غفر الله لك يا أبا بكر! ما أردت هذا\".\nلكنه إسناد واه بمرة؛ فإن محمد بن عمر - وهو الواقدي - كذاب.\nومحمد بن عبد الله: هو أبو بكر بن عبد الله بن محمد بن أبي سبرة؛ قال الحافظ:\n\"رموه بالوضع\".","vol":"10","page":705},{"text":"ثم وقفت على إسناد الحديث عند الديلمي في \"مسنده\" (ص ٣١٩-٣٢٠- مصورة): أخرجه من طريق إسماعيل بن إبراهيم المنقري عن أبيه عن مبارك بن فضالة عن عبيد الله بن عمر عن القاسم عن عائشة ...\nقلت: والمبارك بن فضالة؛ وإن كان صدوقًا؛ فهو مدلس تدليس التسوية (١) !\nوإسماعيل بن إبراهيم المنقري وأبوه؛ لم أعرفهما.\n<span data-type=\"title\" id=toc-4983>٤٩٦٧ </span>- (إن الغيرى لا تبصر أسفل الوادي من أعلاه) (٢) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١١٤٨) عن سلمة بن الفضل عن محمد بن إسحاق عن يحيى بن عباد بن عبد الله بن الزبير عن أبيه عن عائشة أنها قالت:\nوكان متاعي فيه خف، وكان على جمل ناج، وكان متاع صفية فيه ثقل، وكان على جمل ثفال بطيء؛ يبطىء بالركب، فقال رسول الله - ﷺ -:\n\" [حولوا متاع عائشة على جمل صفية]، وحولوا متاع صفية على جمل عائشة حتى يمضي الركب\". قالت عائشة: فلما رأيت ذلك قلت: يا لعباد الله! غلبتنا هذه اليهودية على رسول الله - ﷺ -! قالت: فقال رسول الله - ﷺ -:\n\"يا أم عبد الله! إن متاعك كان فيه خف، وكان متاع صفية فيه ثقل، فأبطأ بالركب، فحولنا متاعها على بعيرك، وحولنا متاعك على بعيرها\". قالت: فقلت: ألست تزعم أنك رسول الله؟! قالت: فتبسم فقال:\n_________\n(١) انظر كلام الشيخ حول تدليس المبارك في \" الصحيحة \" (١/٩٥٠ - ٩٥١) . (الناشر)\n(٢) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم برقم (٢٩٨٥)؛ لكن يستفاد منه \". (الناشر)","vol":"10","page":706},{"text":"\"أو في شك أنت يا أم عبد الله؟! \". قالت: قلت: ألست تزعم أنك رسول الله، فهلا عدلت؟! وسمعني أبو بكر - وكان فيه غرب؛ أي: حدة -؛ فأقبل علي فلطم وجهي. فقال رسول الله - ﷺ -:\n\"مهلًا يا أبا بكر! \". فقال: يا رسول الله! أما سمعت ما قالت؟! فقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لعنعنة ابن إسحاق؛ فإنه مدلس.\nوسلمة بن الفضل كثير الخطأ؛ كما قال الحافظ. وقال الهيثمي (٤/ ٣٢٢):\n\"رواه أبو يعلى، وفيه محمد بن إسحاق؛ وهو مدلس. وسلمة بن الفضل، وقد وثقه جماعة: ابن معين وابن حبان وأبو حاتم، وضعفه جماعة، وبقية رجاله رجال \"الصحيح\". وقد رواه أبو الشيخ ابن حبان في \"كتاب الأمثال\"، وليس فيه غير أسامة ابن زيد الليثي؛ وهو من رجال \"الصحيح\"؛ وفيه ضعف، وبقية رجاله ثقات\"!\nكذا قال! وفي آخر كلامه وقفة عندي؛ فقد قال الحافظ العراقي في \"تخريج الإحياء\" (٢/ ٤٠):\n\"رواه أبو يعلى في \"مسنده\"؛ وأبو الشيخ في \"كتاب الأمثال\" من حديث عائشة، وفيه ابن إسحاق؛ وقد عنعنه\".\nقلت: فهذا صريح في مخالفة ما ذكره الهيثمي.\nومن المحتمل أن يكون أبو الشيخ أخرجه من طريقين، في أحدهما ابن إسحاق دون الطريق الأخرى، وفي هذه الليثي فقط كما أفاده الهيثمي؛ فإن صح كلامه؛ فالحديث حسن عندي على أقل المراتب. والله أعلم.","vol":"10","page":707},{"text":"<span data-type=\"title\" id=toc-4984>٤٩٦٨ </span>- (علمني ألف باب، يفتح كل باب ألف باب) .\nمنكر\nأخرجه ابن عدي (ق ١١١/ ٢)، وعنه ابن عساكر (١٢/ ١٦١/ ١) من طريق ابن لهيعة: حدثني حيي بن عبد الله عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو:\nأن رسول الله - ﷺ - قال في مرضه:\n\"ادعوا لي أخي\". فدعوا له أبا بكر، فأعرض عنه. ثم قال:\n\"ادعوا لي أخي\". فدعوا له عمر، فأعرض عنه. ثم قال:\n\"ادعوا لي أخي\". فدعي له عثمان، فأعرض عنه. ثم قال:\n\"ادعوا لي أخي\". فدعي له علي بن أبي طالب، فستره بثوب، وانكب عليه. فلما خرج من عنده قيل له: ما قال؟ قال ... فذكره. وقال ابن عدي:\n\"هذا حديث منكر، ولعل البلاء فيه من ابن لهيعة؛ فإنه شديد الإفراط في التشيع، وقد تكلم فيه الأئمة ونسبوه إلى الضعف\".\nوأقره الحافظ ابن عساكر، ثم الحافظ الذهبي في ترجمة ابن لهيعة، أورده في جملة ما أنكر عليه من الأحاديث.\nوالحديث؛ مما احتج به الشيعي في \"المراجعات\" (ص ٢٥٣)؛ وقال:\n\"وأخرجه أبو نعيم في \"حليته\"، وأبو أحمد الفرضي في \"نسخته\" كما في ص (٣٩٢) من الجزء السادس من [الكنز] \"!\nوكذلك قال (ص ٢٥١) .","vol":"10","page":708},{"text":"وأنا أظن أن عزوه إلى \"الحلية\" خطأ من صاحب \"الكنز\" أو طابعه، اغتر به الشيعي؛ فإن نصه في الموضع المشار إليه من الشيعي:\n\"عن علي قال: علمني رسول الله - ﷺ - ألف باب.. (أبو أحمد الفرضي في \"جزئه\"، وفيه الأجلح أبو جحفة (!) قال في \"المغني\": صدوق شيعي جلد. حل) \"!\nقلت: والمعروف من صاحب \"الكنز\" - تبعًا لأصله \"الجامع الكبير\" - أنه يسوق رموز مخرجي الحديث أولًا، ثم يتكلم عليه - على قلة كلامه -!\nوهنا نجد رمز (حل) قد جاء بعد كلامه على الأجلح، مما يشعر أنه مقحم!\nوقد تأكدت من ذلك بعد رجوعي إلى نسخة مصورة عندي من \"الجامع الكبير\"؛ فلم يقع فيها الرمز المذكور. وتأيد ذلك بأني رجعت إلى \"فهرس الحلية\" للشيخ الغماري؛ فلم أر الحديث فيه.\n(تنبيه): حديث علي هذا مع ضعفه؛ فإن الشيعي قد دس فيه زيادة من عنده؛ دون أن ينبه القراء إلى ذلك؛ فإنه ساقه عقب الحديث المتقدم (٤٩٤٥) الذي فيه: أن النبي - ﷺ - توفي وهو مستند إلى علي، فزاد - بعد قوله: ... علمني رسول الله - ﷺ - -:\n- يعني: حينئذ -. يعني: حين وفاته - ﷺ -!\nفإن قيل: إن معنى هذه الزيادة في حديث ابن عمرو؛ فإنه صريح أن التعليم المذكور كان في مرضه.\nفأقول: كلا؛ ليس في معناه، وذلك من وجهين:","vol":"10","page":709},{"text":"الأول: أنه ليس فيه أن المرض هو مرض موته.\nوالآخر: هب أنه مرض موته؛ فليس فيه أنه علمه ومات مستندًا إلى علي؛ بل هو صريح بأن عليًا خرج وتركه مريضًا.\nفهذا كله من الأدلة الكثيرة على أن الشيعة يستحلون الدس والكذب في سبيل تأييد ما هم عليه من الضلال! نسأل الله السلامة.\nوفي الباب في فضل علي وأهل بيته: عن أبي أمامة الباهلي، وسوف يأتي إن شاء الله تخريجه برقم (٦٢٥٤) .\n<span data-type=\"title\" id=toc-4985>٤٩٦٩ </span>- (توفي [- ﷺ -] وإنه لمستند إلى صدر علي) .\nموضوع\nأخرجه ابن سعد (٢/ ٢٦٣): أخبرنا محمد بن عمر: حدثني سليمان بن داود بن الحصين عن أبيه عن أبي غطفان قال:\nسألت ابن عباس: أرأيت رسول الله - ﷺ - توفي ورأسه في حجر أحد؟ قال: توفي وهو لمستند إلى صدر علي. قلت: فإن عروة حدثني عن عائشة أنها قالت:\nتوفي رسول الله - ﷺ - بين سحري ونحري؟! فقال ابن عباس: أتعقل؟! والله! لتوفي رسول الله - ﷺ - وإنه لمستند إلى صدر علي؛ وهو الذي غسله وأخي الفضل ابن عباس. وأبي أبي أن يحضر، وقال: إن رسول الله - ﷺ - كان يأمرنا أن نستتر، فكان عند الستر.\nقلت: وهذا موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ كذاب.\nوشيخه سليمان بن داود بن الحصين؛ لا يعرف؛ أورده ابن أبي حاتم (٢/ ١/ ١١١)، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"10","page":710},{"text":"ثم رأيت الحافظ قال في \"الفتح\" (٨/ ١٠٧):\n\"لا يعرف حاله\".\nقلت: وإن مما يؤكد وضع الحديث؛ مخالفته لحديث عروة المذكور عن عائشة؛ فإن عروة وهو - ابن الزبير - من كبار التابعين وثقاتهم، وقد رواه عنه جمع من الثقات في \"مسند الإمام أحمد\" (٦/ ١٢١،٢٠٠،٢٧٠،٢٧٤)، و\"صحيح البخاري\" (٨/ ١٠٥-١١٠)، و\"مسلم\" (٧/ ١٣٧-١٣٨) .\nوتابعه عندهما جماعة من الثقات عن عائشة ﵂، وكذلك في \"المسند\" (٦/ ٣٢،٤٨،٦٤،٧٤،٧٧،٢٣١،٢٧٤)، و\"ابن سعد\" (٢/ ٢٦١،٢٦٢) . فهو حديث مشهور عن عائشة ﵂؛ إن لم يكن متواترًا.\nولذلك جزم به إبراهيم النخعي فقال: قبض رسول الله - ﷺ - ولم يوص، وقبض وهو مستند إلى صدر عائشة.\nرواه ابن سعد بإسناد رجاله ثقات؛ غير عبد الرحمن بن جريس؛ ترجمه ابن أبي حاتم (٢/ ٢/ ٢٢١)؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nفمثل هذا الحديث المشهور عن عائشة يبعد جدًا أن يخفى على ابن عباس ﵁! فنفيه عن عائشة وإثباته لعلي ﵁؛ إنما هو من صنع الكذابين من الشيعة أو من يساندهم.\nونحوه ما رواه الواقدي أيضًا: أخبرنا عبد العزيز بن محمد عن حرام بن عثمان عن أبي حازم عن جابر بن عبد الله الأنصاري:\nأن كعب الأحبار قام زمن عمر فقال - ونحن جلوس عند عمر أمير المؤمنين -:","vol":"10","page":711},{"text":"ما كان آخر ما تكلم به رسول الله - ﷺ -؟ فقال عمر: سل عليًا. قال: أين هو؟ قال: هو هنا. فسأله، فقال علي: أسندته إلى صدري، فوضع رأسه على منكبي، فقال:\n\"الصلاة الصلاة\". فقال كعب: كذلك آخر عهد الأنبياء وبه أمروا، وعليه يبعثون. قال: فمن غسله يا أمير المؤمنين؟! قال: سل عليًا. قال: فسأله؟ فقال: كنت أنا أغسله، وكان عباس جالسًا، وكان أسامة وشقران يختلفان إلي بالماء.\nأخرجه ابن سعد.\nقلت: وهذا موضوع أيضًا؛ والآفة الواقدي، أو الشيخ شيخه حرام بن عثمان؛ فقد قال الإمام الشافعي وغيره:\n\"الرواية عن حرام حرام\"! وقال الحافظ:\n\"وفي سنده الواقدي، وحرام بن عثمان؛ وهما متروكان\".\nومما يؤكد وضعه، أن في رواية لعائشة في حديثها المتقدم:\nفجعل يقول:\n\"في الرفيق الأعلى\"؛ حتى قبض.\nأخرجه البخاري.\nنعم؛ قد روي بإسناد آخر خير من هذا عن علي قال:\nكان آخر كلام رسول الله - ﷺ -:\n\"الصلاة الصلاة! اتقوا الله فيما ملكت أيمانكم\".\nوله شواهد خرجتها في \"الصحيحة\" (٨٦٨) من حديث أم سلمة وغيرها.","vol":"10","page":712},{"text":"فإن صح هذا القدر عن علي؛ فهو محمول على ما سمعه هو نفسه من النبي - ﷺ - في مرضه، فلا ينافي حينئذ قول عائشة المذكور؛ لأنه محدد لا يقبل التخصيص كما هو ظاهر لكل ذي عينين.\nومن ذلك أيضًا: ما رواه الواقدي: حدثني عبد الله بن محمد بن عمر بن علي عن أبيه عن علي بن حسين قال:\nقبض رسول الله - ﷺ - ورأسه في حجر علي.\nأخرجه ابن سعد. قال الحافظ:\n\"فيه انقطاع، مع الواقدي. وعبد الله فيه لين\".\nثم أخرج عن الواقدي: حدثني أبو الجويرية عن أبيه عن الشعبي مثله. قال الحافظ:\n\"فيه الواقدي، والانقطاع، وأبو الحويرث (قلت: وهو أبو الجويرية)؛ اسمه عبد الرحمن بن معاوية بن الحارث المدني؛ قال مالك: ليس بثقة. وأبوه لا يعرف حاله\".\nقلت: وهذه الأحاديث الموضوعة؛ لم يتورع عبد الحسين الشيعي - كعادته - عن الاحتجاج بها في معارضة حديث السيدة عائشة المعارض لها؛ تحت عنوان:\n\"الصحاح المعارضة لدعوى أم المؤمنين\" (ص ٢٤٧-٢٥٢) ! ولم يعزها لغير ابن سعد. ومدارها كلها - كما رأيت - على الواقدي الكذاب، مع عدم سلامتها ممن فوقه.\nولم يكتف الشيعي بهذا؛ بل أخذ يحتج بما جاء في \"نهج البلاغة\" و\"شرحها\" لابن أبي الحديد المعتزلي!!","vol":"10","page":713},{"text":"وضم إلى ذلك احتجاجه بحديث أم سلمة المتقدم تحت الحديث (٤٩٤٥)؛ وتقديمه لحديثها - وهو ضعيف كما سبق - على حديث عائشة المروي من طرق كثيرة صحيحة عنها! ثم رجحه على حديثها بالطعن عليها والغمز منها بأمور بعضها ثابت عنها، منها أمور لازمة لغير الأنبياء المعصومين، كحضورها وقعة المل، وقد تابت منه. ومنها ما لا عيب عليها فيها؛ كصلاة النبي - ﷺ - إليها وهي مادة رجليها! ومنها ما لا يصح نسبته إليها، وإنما اعتماده في ذلك على كتب التاريخ التي تروي ما هب ودب، وبخاصة \"شرح نهج البلاغة\" لابن أبي الحديد المعتزلي! إلى غير ذلك من الأمور التي يطول الكلام بنقدها، ولم تتجه الهمة إلى بسط الكلام عليها.\nلكن لا بد من الكلام على أمر منها؛ قد يشكل على من لا علم عنده بطرق الحديث وألفاظه، ومكر هذا الشيعي وخبثه وضلاله، وطعنه في أهل السنة عامة، وأم المؤمنين الصديقة بنت الصديق خاصة؛ ألا وهو حديث البخاري عن عبد الله ابن عمر قال:\nقام النبي - ﷺ - خطيبًا، فأشار نحو مسكن عائشة فقال:\n\"ههنا الفتنة (ثلاثًا) من حيث يطلع قرن الشيطان\". ولفظه عند مسلم:\nخرج رسول الله - ﷺ - من بيت عائشة فقال:\n\"رأس الكفر من ها هنا؛ حيث يطلع قرن الشيطان\".\nفأوهم الشيعي قراءه أن الفتنة في الحديث إنما هي عائشة - ﵂، وبرأها الله من ذلك كما برأها من المنافقين من قبل -!\nوكل من أمعن النظر في بعض طرق الحديث - فضلًا عن مجموعها -؛ يعلم","vol":"10","page":714},{"text":"يقينًا أن الجهة التي أشار إليها النبي - ﷺ - بقوله: \"ههنا\"؛ إنما هي جهة المشرق، وهي على التحديد العراق، والواقع يشهد أنها منبع الفتن قديمًا وحديثًا.\nوقد جمعت طرق الحديث وألفاظه وخرجتها في \"الصحيحة\" برقم (٢٤٩٤)، وقد قدمت إليك خلاصتها بما فيه كفاية للكشف عن تدجيل الشيعي وبهته، فلا داعي للإعادة.\n<span data-type=\"title\" id=toc-4986>٤٩٧٠ </span>- (جاء الملك بصورتي إلى رسول الله - ﷺ -. فتزوجني رسول الله - ﷺ - وأنا ابنة سبع سنين. وأهديت إليه وأنا ابنة تسع سنين. وتزوجني بكرًا لم يكن في أحد من الناس. وكان يأتيه الوحي وأنا وهو في لحاف واحد. وكنت من أحب الناس إليه. ونزل في آيات من القرآن كادت الأمة تهلك فيها. ورأيت جبريل ﵊؛ ولم يره أحد من نسائه غيري. وقبض في بيتي؛ لم يله أحد غير الملك إلا أنا) .\nمنكر\nأخرجه الحاكم (٤/ ١٠) من طريق إسماعيل بن أبي خالد: أنبأ عبد الرحمن بن الضحاك:\nأن عبد الله بن صفوان أتى عائشة وآخر معه، فقالت عائشة لأحدهما: أسمعت حديث حفصة يا فلان؟! قال: نعم يا أم المؤمنين؟! فقال لها عبد الله بن صفوان: وما ذاك يا أم المؤمنين؟! قالت: خلال لي تسع؛ لم يكن لأحد من النساء قبلي؛ إلا ما آتى الله ﷿ مريم بنت عمران، والله! ما أقول هذا أني أفخر على أحد من صواحباتي. فقال لها عبد الله بن صفوان: وما هن يا أم المؤمنين؟! قالت ... فذكره. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!","vol":"10","page":715},{"text":"قلت: ورجاله ثقات رجال مسلم؛ غير عبد الرحمن بن الضحاك، وقد أورده ابن أبي حاتم (٢/ ٢/ ٢٤٦-٢٤٧) من رواية إسماعيل بن أبي خالد هذا؛ إلا أنه وقع فيه عبد الرحمن بن أبي الضحاك! ولم يذكر فيه جرحًا ولا تعديلًا.\nولم أره في \"ثقات ابن حبان\"؛ فهو على كل حال مجهول، فهو علة الحديث.\nوقد وجدت له طريقًا أخرى؛ إلا أنه لا يتقوى بها، فقال ابن سعد (٨/ ٦٥): أخبرنا هشام أبو الوليد: حدثنا أبو عوانة عن عبد الملك بن عمير عن عائشة به نحوه. وقال في الخلة الأخيرة:\nومرض رسول الله - ﷺ - في بيتي؛ فمرضته، فقبض ولم يشهده غيري والملائكة.\nقلت: ورجاله ثقات رجال الشيخين؛ غير أن عبد الملك بن عمير لم يذكروا له رواية عن عائشة. على أنه قد رمي بالتدليس.\nفمن المحتمل أن يكون الواسطة بينه وبينها رجلًا مطعونًا أو مجهولًا؛ كعبد الرحمن هذا.\nوإنما أوردت الحديث من أجل ذكر مريم فيه مع هذه الخلة الأخيرة؛ فإني لم أجد لها شاهدًا يقويها، وقد استغلها الشيعي عبد الحسين في \"مراجعاته\" (٢٥٧-٢٥٨)؛ فجزم بنسبة الحديث إليها، ثم أخذ يغمز منها بسبب هذه الخلة، وهي مما لم يثبت عنها كما تبين لك من هذا التخريج، بخلاف الخلال التي قبلها، فكلها صحيحة ثابتة عنها في \"الصحيحين\" وغيرهما.\nفاعلم هذا؛ يساعدك على دفع المطاعن الشيعية عن أم المؤمنين ﵂!","vol":"10","page":716},{"text":"<span data-type=\"title\" id=toc-4987>٤٩٧١ </span>- (دعوهن؛ فإنهن خير منكم) .\nمنكر\nروي عن عمر بن الخطاب قال:\nلما مرض النبي - ﷺ - قال:\n\"ادعوا لي بصحيفة ودواة؛ أكتب لكم كتابًا لا تضلون بعدي أبدًا\". فكرهنا ذلك أشد الكراهة. ثم قال:\n\"ادعوا لي بصحيفة؛ أكتب لكم كتابًا لا تضلون بعده أبدًا\". فقالت النسوة من وراء الستر: ألا يسمعون ما يقول رسول الله - ﷺ -؟! فقلت: إنكن صواحبات يوسف! إذا مرض رسول الله - ﷺ - عصرتن أعينكن. وإذا صح ركبتن رقبته! فقال رسول الله - ﷺ - ... فذكره. قال الهيثمي (٩/ ٣٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن جعفر بن إبراهيم الجعفري؛ قال العقيلي: في حديث نظر. وبقية رجاله وثقوا، وفي بعضهم خلاف\"!\nقلت: ومحمد بن جعفر هذا؛ لم أجده في \"الضعفاء\" للعقيلي (١) !\nوفي \"الجرح والتعديل\" (٣/ ٢/ ١٨٩):\n\"محمد بن إسماعيل الجعفري، وهو ابن إسماعيل بن جعفر بن إبراهيم بن محمد بن علي بن عبد الله بن جعفر بن أبي طالب. روى عن الدراوردي ... روى عنه أبو زرعة. سألت أبي عنه؟ فقال: منكر الحديث، يتكلمون فيه\".\n_________\n(١) الحديث رواه الطبراني في \" الأوسط \" (٥٣٣٨)؛ ومننه تبين أن في نقل الهيثمي تحريفًا في اسم الرواي، وهو (موسى بن جعفر ...)، وهو الذي قال فيه العقيلي: \" في حديثه نظر \". (الناشر)","vol":"10","page":717},{"text":"قلت: فمن الظاهر أنه هذا، وقع عند الطبراني منسوبًا إلى جده، ولكني لم أجده منسوبًا إلى أبيه عند العقيلي! فالله أعلم.\nوذكر في \"اللسان\" أن أبا نعيم الأصبهاني قال:\n\"متروك\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\nوالحديث في \"الصحيحين\" وغيرهما من حديث ابن عباس نحوه؛ دون قوله: فقالت النسوة ... إلخ؛ فهو منكر.\nوراجع شرح الحديث في \"فتح الباري\" (١/ ١٨٥-١٨٧ و٨/ ١٠٠-١٠٣) .\n<span data-type=\"title\" id=toc-4988>٤٩٧٢ </span>- (أنفذوا بعث أسامة، لعن الله من تخلف عنه. وكرر ذلك) .\nمنكر\nأخرجه أبو بكر أحمد بن عبد العزيز الجوهري في \"كتاب السقيفة\" قال: حدثنا حمد بن إسحاق بن صالح عن أحمد بن سيار عن سعيد بن كثير الأنصاري عن رجاله عن عبد الله بن عبد الرحمن:\nأن رسول الله - ﷺ - في مرض موته أمر أسامة بن زيد بن حارثة على جيش فيه جلة المهاجرين والأنصار؛ منهم أبو بكر، وعمر، وأبو عبيدة بن الجراح، وعبد الرحمن بن عوف، وطلحة، والزبير، وأمره أن يغير على مؤتة (قلت: فساق الحديث فيه) . وقام أسامة فتجهز للخروج، فلما أفاق رسول الله - ﷺ - سأل عن أسامة والبعث، فأخبر أنهم يتجهزون، فجعل يقول ... فذكره.\nفخرج أسامة واللواء على رأسه؛ والصحابة بين يديه ... إلخ.\nقلت: ساقه هكذا - إلا ما اختصرته أنا - عبد الحسين الشيعي في \"مراجعاته\"","vol":"10","page":718},{"text":"(٢٩١-٢٩٢)، وسكت عليه كعادته؛ إلا أنه زعم أن الشهرستاني أرسله إرسال المسلمات في المقدمة الرابعة من كتاب \"الملل والنحل\"!\nوكأنه - لبالغ جهله بالحديث - لا يعلم أن الشهرستاني ليس من علماء هذا الشأن أولًا، وأن إسناد الحديث الذي نقله عن الجوهري ضعيف لا يصح ثانيًا!! وبيان هذا من وجوه:\nالأول: أن عبد الله بن عبد الرحمن هذا؛ يغلب على الظن أنه عبد الله بن عبد الرحمن بن أبي عمرة الأنصاري الذي روى له ابن جرير في \"تاريخه\" (٣/ ٢١٨-٢٢٢) قطعة كبيرة من قصة بيعة السقيفة، ولم أجد من ذكره غير ابن أبي حاتم (٢/ ٢/ ٩٦) . وقال:\n\"روى عن جده أبي عمرة. روى عنه المسعودي\".\nولم يذكر فيه جرحًا ولا تعديلًا!\nالثاني: رجال سعيد بن كثير الأنصاري؛ مبهمون لا يعرفون.\nالثالث: حمد بن إسحاق بن صالح؛ لم أجده.\nالرابع: أحمد بن عبد العزيز الجوهري: هو من رجال الشيعة المجهولين، أورده الطوسي في \"الفهرست\" (٣٦/ ١٠٠) . وقال:\n\"له كتاب السقيفة\".\nولم يزد على ذلك شيئًا، فدل على أنه غير معروف لديهم؛ فضلًا عن غيرهم من أهل السنة؛ فقد قال في \"المقدمة\" (ص ٢):\n\".. فإذا ذكرت كل واحد من المصنفين وأصحاب الأصول؛ فلا بد من أن أشير إلى ما قيل فيه من التعديل والتجريح، وهل يعول على روايته أم لا؟ ... \".","vol":"10","page":719},{"text":"قلت: ومن هذا تعلم جهل عبد الحسين الشيعي حتى برجال مذهبه! فيحتج بحديث الجوهري هذا؛ وهو غير معروف عندهم، فضلًا عمن فوقه ممن لا يعرفون أيضًا!\nومن الترجمة السابقة؛ تعلم أن كتاب \"السقيفة\" هو من كتب الشيعة التي لا يعتمد عليها عندنا. وقد علق عليه السيد محمد صادق آل بحر العلوم بقوله:\n\"ينقل عن كتاب \"السقيفة\" هذا كثيرًا: ابن أبي الحديد المعتزلي في \"شرح نهج البلاغة\"؛ مع نسبته لأبي بكر أحمد بن عبد العزيز الجوهري؛ فراجع\".\nقلت: وعن ابن أبي الحديد الشيعي؛ نقله عبد الحسين؛ كما صرح بذلك عقب الحديث، مع تدليسه على القراء وإيهامه إياهم أن مؤلف \"السقيفة\" هو من أهل السنة! كما يظهر ذلك لمن أمعن النظر في المراجعة (٩١)، وجوابه عليها في المراجعة التي بعدها!\n<span data-type=\"title\" id=toc-4989>٤٩٧٣ </span>- (إنه لا يحل المسجد لجنب ولا حائض؛ إلا لمحمد - ﷺ - وأزواجه، وعلي وفاطمة بنت محمد - ﷺ -. ألا! هل بينت لكم الأسماء أن تضلوا) (١) .\nموضوع\nأخرجه ابن عساكر في \"التاريخ\" (١٢/ ٣/ ٢) من طريق عبد الملك ابن أبي غنية عن أبي الخطاب عمر الهجري عن محدوج عن جسرة بنت دجاجة قالت: أخبرتني أم سلمة قالت:\nخرج النبي - ﷺ - من بيته، حتى انتهى إلى صرح المسجد؛ فنادى بأعلى صوته ... فذكره.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" كرر برقم (٢٦٨٥) \". (الناشر)","vol":"10","page":720},{"text":"قلت: وهذا إسناد مظلم؛ أبو الخطاب مجهول، وقد مضى (١) .\nومثله محدوج؛ وهو الباهلي.\nوجسرة مختلف فيها، وقد قال البخاري:\n\"عندها عجائب\".\nولم يوثقها من يوثق بتوثيقه.\nوقد روي الحديث من طريق أخرى عنها عن عائشة، وهو أقوى من هذا، وقد أوردته في \"ضعيف أبي داود\" (٣٢)؛ من أجل جسرة هذه.\nوالحديث؛ رواه ابن أبي حاتم في \"العلل\" (١/ ٩٩/ ٢٦٩) من هذا الوجه دون قوله:\n\"ألا هل بينت ... \".\nوكذلك رواه ابن ماجه (٦٤٥)؛ إلا أنه لم يذكر الاستثناء مطلقًا، وكأنه تعمد حذفها؛ لما فيها من النكارة.\nولذلك قال ابن القيم رحمه الله تعالى:\n\"فهذا الاستثناء باطل موضوع؛ من زيادة بعض غلاة الشيعة، ولم يخرجه ابن ماجه في الحديث\".\nراجع كتابي المشار إليه آنفًا.\nوخالف ابن أبي غنية في إسناده منصور بن [أبي] الأسود؛ فقال: عن عمر ابن عمير الهجري عن عروة بن فيروز عن جسرة به.\n_________\n(١) في \" الإرواء \" (١/٢١١) . (الناشر)","vol":"10","page":721},{"text":"أخرجه ابن عساكر أيضًا.\nومنصور هذا؛ شيعي ثقة.\nأما عروة بن فيروز؛ فلم أجد أحدًا ذكره!\nولعل رواية الهجري عنه مما يدل على عدم ضبطه واضطرابه في إسناده - أي: الهجري -: فتارة يرويه عن محدوج، وتارة عن ابن فيروز. والله أعلم.\nونحو هذا الحديث: ما روى الحسن بن زيد عن خارجة بن سعد عن أبيه قال: قال رسول الله - ﷺ - لعلي:\n\"لا يحل لأحد أن يجنب في هذا المسجد غيري وغيرك\".\nأخرجه البزار (ص ٢٦٨ - زوائد) (١) . وقال:\n\"لا نعلمه يروى إلا بهذا الإسناد\".\nقلت: وهو ضعيف ومنقطع؛ لأن خارجة بن سعد: هو خارجة بن عبد الله بن سعد بن أبي وقاص، فيما ظهر لي؛ فقد أورده ابن أبي حاتم في \"الجرح والتعديل\" (١/ ٢/ ٣٧٥)، وقال:\n\"روى عن أبيه. روى عنه يونس بن حمران\".\nقلت: ولم يزد على ذلك؛ فهو مجهول الحال.\nثم ترجم لأبيه عبد الله بن سعد بن أبي وقاص (٢/ ٢/ ٦٣-٦٤)؛ وأفاد أنه أخو مصعب، وعمر، ويحيى، وإبراهيم، وعمرو؛ بني سعد. وقال:\n\"روى عن أبي أيوب. روى [عنه ابنه] خارجة بن عبد الله\". ولم يزد!\n_________\n(١) وهو في \" مسنده \" برقم (٢٥٥٧) . (الناشر)","vol":"10","page":722},{"text":"قلت: وعلى ذلك؛ فالحديث - على جهالة خارجة وأبيه عبد الله -؛ فهو مرسل.\nثم إن الحسن بن زيد - وهو العلوي أبو محمد المدني والد الست نفيسة - فيه ضعف من قبل حفظه؛ قال الحافظ:\n\"صدوق يهم، وكان فاضلًا\".\nوأما قول الهيثمي في \"المجمع\" (٩/ ١١٥):\n\"رواه البزار، وخارجة لم أعرفه، وبقية رجاله ثقات\"!\nفأقول: فيه ما لا يخفى من التقصير والتساهل؛ إذا تذكرت ما تقدم من التحقيق.\nوالحديث؛ أخرجه الترمذي (٣٧٢٩) من حديث عطية عن أبي سعيد الخدري مرفوعًا نحوه مختصرًا.\nوعطية: هو ابن سعد العوفي، وهو ضعيف مدلس، كما سبق مرارًا.\n<span data-type=\"title\" id=toc-4990>٤٩٧٤ </span>- (لما نزلت: (قل لا أسألكم عليه أجرًا إلا المودة في القربى)؛ قالوا: يا رسول الله! ومن قرابتك هؤلاء الذين وجبت علينا مودتهم؟ قال: علي، وفاطمة، وابناهما) .\nباطل\nأخرجه الطبراني (١/ ١٢٤/ ٢)، والقطيعي في زياداته على \"الفضائل\" (٢/ ٦٦٩) عن حرب بن حسن الطحان: أخبرنا حسين الأشقر عن قيس بن الربيع عن الأعمش عن سعيد بن جبير عن ابن عباس ﵄ قال ... فذكره.\nقلت: وهذا إسناد مظلم، مسلسل بالعلل:\nالأولى: قيس بن الربيع ضعيف؛ لسوء حفظه.","vol":"10","page":723},{"text":"الثانية: حسين الأشقر؛ قال الحافظ:\n\"صدوق يهم؛ ويلغو في التشيع\".\nالثالثة: حرب بن حسن الطحان؛ قال في \"الميزان\":\n\"ليس حديثه بذاك. قاله الأزدي\".\nوأما ابن حبان؛ فذكره في \"الثقات\"؛ كما في \"اللسان\"!\nقلت: فأحد هؤلاء الثلاثة هو العلة؛ فإن الحديث منكر ظاهر النكارة؛ بل هو باطل، وذلك من وجهين:\nالأول: أن الثابت عن ابن عباس في تفسير الآية خلاف هذا، بل صح عنه إنكاره على سعيد بن جبير ذلك؛ فقد روى شعبة: أنبأني عبد الملك قال: سمعت طاوسًا يقول:\nسأل رجل ابن عباس - المعنى - عن قوله ﷿: (قل لا أسألكم عليه أجرًا إلا المودة في القربى)، فقال سعيد بن جبير: قرابة محمد - ﷺ -. قال ابن عباس: عجلت؛ إن رسول الله - ﷺ - لم يكن بطن من قريش إلا لرسول الله - ﷺ - فيهم قرابة، فنزلت: (قل لا أسألكم عليه أجرًا إلا المودة في القربى):\n\"إلا أن تصلوا قرابة ما بيني وبينكم\".\nأخرجه البخاري (٦/ ٣٨٦ و٨/ ٤٣٣)، وأحمد (١/ ٢٢٩،٢٨٦)، والطبري في \"تفسيره\" (٢٥/ ١٥) .\nوأخرجه الحاكم (٢/ ٤٤٤) من طريقين آخرين عن ابن عباس نحوه، وأحدهما عند الطبري. وقال الحاكم في أحدهما:","vol":"10","page":724},{"text":"\"صحيح على شرط البخاري\". وفي الآخر:\n\"صحيح على شرط مسلم\". ووافقه الذهبي.\nوالآخر: أن الآية مكية؛ كما جزم بذلك غير واحد من الحفاظ، كابن كثير وابن حجر وغيرهما.\nفكيف يأمر الله بمودة أبناء علي وفاطمة وهما لم يتزوجا بعد؟! ولهذا قال الحافظ في \"الفتح\" (٨/ ٤٣٣) - بعد أن ساق حديث الترجمة -:\n\"وإسناده واه، فيه ضعيف ورافضي. وهو ساقط لمخالفته هذا الحديث الصحيح، وذكر الزمخشري هنا أحاديث ظاهر وضعها. ورده الزجاج بما صح عن ابن عباس من رواية طاوس في حديث الباب، وبما نقله الشعبي عنه؛ وهو المعتمد ... ويؤيد ذلك أن السورة مكية\".\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٩/ ١٦٨) . وقال:\n\"رواه الطبراني، وفيه جماعة ضعفاء، وقد وثقوا\".\nقلت: وذكره ابن كثير في \"تفسيره\" (٧/ ٣٦٥) من رواية ابن أبي حاتم: حدثنا علي بن الحسين: حدثنا رجل - سماه -: حدثنا حسين الأشقر ... فذكره نحو ما تقدم من رواية الطبراني. ثم قال ابن كثير:\n\"وهذا إسناد ضعيف؛ فيه مبهم لا يعرف (قلت: قد عرف من رواية الطبراني كما تقدم) عن شيخ شيعي محترق، وهو حسين الأشقر، ولا يقبل خبره في هذا المحل، وذكر نزول الآية بعيد؛ فإنها مكية، ولم يكن إذ ذاك لفاطمة ﵂ أولاد بالكلية؛ فإنها لم تتزوج بعلي ﵁ إلا بعد بدر من السنة الثانية من الهجرة.","vol":"10","page":725},{"text":"والحق: تفسير هذه الآية بما فسرها به حبر الأمة، وترجمان القرآن عبد الله بن عباس ﵄؛ كما رواه عنه البخاري؛ ولا ننكر الوصاة بأهل البيت، والأمر بالإحسان إليهم واحترامهم وإكرامهم؛ فإنهم من ذرية طاهرة، من أشرف بيت وجد على وجه الأرض فخرًا وحسبًا ونسبًا؛ ولا سيما إذا كانوا متبعين للسنة النبوية الصحيحة الواضحة الجلية، كما كان عليه سلفهم؛ كالعباس وبنيه، وعلي وأهل بيته وذريته، ﵃ أجمعين\".\n(تنبيهان):\nالأول: عزا حديث الترجمة ابن حجر الهيتمي في \"الصواعق\" (ص ١٠١) لأحمد أيضًا والحاكم!\nوهذا وهم فاحش؛ فإنما أخرج أحمد والحاكم عن ابن عباس ما يبطله؛ كما سبق بيانه.\nوالآخر: أن عبد الحسين الشيعي - في كتابه \"المراجعات\" (ص ٣٣) - فسر الآية المذكورة بما دل عليه هذا الحديث الباطل؛ غير ملتفت إلى أن الآية مكية، وأن ابن عباس فسرها على نقيضه!\n<span data-type=\"title\" id=toc-4991>٤٩٧٥ </span>- (يا أيها الناس! إن الله أمر موسى وهارون أن يتبوأ لقومهما بيوتًا، وأمرهما أن لا يبيت في مسجدهما جنب، ولا يقربوا فيه النساء؛ إلا هارون وذريته. ولا يحل لأحد أن يعرن (١) النساء في مسجدي هذا؛ ولا يبيت فيه جنب؛ إلا علي وذريته) .\nموضوع\nأخرجه ابن عساكر (١٢/ ٩٣/ ٢) عن محمد بن عبيد الله بن أبي رافع\n_________\n(١) كذا؛ ولعلها: \" يعرك \". (الناشر)","vol":"10","page":726},{"text":"عن أبيه وعمه عن أبيهما أبي رافع:\nأن النبي - ﷺ - خطب الناس فقال ... فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن عبيد الله، وقد مضى له عدة أحاديث فانظر مثلًا: (١٥٤٦،١٧٥٤،٤٨٨٢،٤٨٨٧) .\n<span data-type=\"title\" id=toc-4992>٤٩٧٦ </span>- (أيها الناس! أما تستحون؟! تجمعون ما لا تأكلون، وتأملون ما لا تدركون، وتبنون ما لا تعمرون!) .\nضعيف جدًا\nأخرجه ابن أبي الدنيا في \"قصر الأمل\" (ق ٤٧/ ١) من طريق علي بن ثابت عن الوازع بن نافع عن سالم بن عبد الله بن عمر عن أم المنذر (١) قالت:\nاطلع رسول الله - ﷺ - ذات عشية إلى الناس، فقال ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الوازع بن نافع؛ ضعيف جدًا؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك\".\nوالحديث؛ أورده المنذري في \"الترغيب\" (٤/ ١٣١) مشيرًا إلى ضعفه من رواية الطبراني. وقال الهيثمي (١٠/ ٢٨٤):\n\"وفيه الوازع بن نافع؛ وهو متروك\".\n_________\n(١) في طريق الطبراني التي سيشير إليها الشيخ - بعدُ - تسميتها: (أم الوليد) . وانظر \" معجم الطبراني \" (٢٥/١٧٢/٤٢١)، و\" ضعيف الترغيب \" (١٩٥٣) . (الناشر)","vol":"10","page":727},{"text":"<span data-type=\"title\" id=toc-4993>٤٩٧٧ </span>- (ألا تعجبون من أسامة؟! اشترى إلى شهر! إن أسامة لطويل الأمل. والذي نفسي بيده! ما طرفت عيناي إلا ظننت أن شفري لا يلتقيان حتى يقبض الله روحي، ولا رفعت طرفي فظننت أني واضعه حتى أقبض، ولا لقمت إلا ظننت أني لا أسيغها حتى أغص بها من الموت، يا بني آدم! إن كنتم تعقلون فعدوا أنفسكم من الموتى. والذي نفسي بيده؛ (إن ما توعدون لآت وما أنتم بمعجزين» .\nضعيف\nأخرجه ابن أبي الدني في \"قصر الأمل\" (١/ ٢/ ١)، وأبو نعيم في \"الحلية\" (٦/ ٩١)، وابن عساكر (٢/ ٣٤٨/ ٢) عن أبي بكر بن أبي مريم عن عطاء بن أبي رباح عن أبي سعيد الخدري قال:\nاشترى أسامة بن زيد بن ثابت وليدة بمئة دينار إلى شهر. فسمعت رسول الله - ﷺ - يقول ... فذكره.\nقلت: وهذا إسناد ضعيف، وعلته أبو بكر بن أبي مريم؛ ضعيف، وكان اختلط.\nوالحديث؛ رواه أيضًا البيهقي والأصبهاني؛ كما في \"الترغيب\" (٤/ ١٣١)؛ وأشار إلى تضعيفه.","vol":"10","page":728},{"text":"<span data-type=\"title\" id=toc-4994>٤٩٧٨ </span>- (إن كرسيه وسع السماوات والأرض، وإنه ليقعد عليه فما يفضل منه مقدار أربع أصابع - ثم قال بأصابعه فجمعها -؛ وإن له أطيطًا كأطيط الرحل الجديد إذا ركب؛ من ثقله) (١) .\nمنكر\nأخرجه ابن جرير الطبري في \"تفسيره\" (٥٧٩٦،٥٧٩٨) من طريق إسرائيل عن أبي إسحاق عن عبد الله بن خليفة قال:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم في أواخر المجلد الثاني فيما أظن \".\nقلت: وهو فيه برقم (٨٦٦) . (الناشر)","vol":"10","page":728},{"text":"أتت امرأة النبي - ﷺ - فقالت: ادع الله أن يدخلني الجنة! فعظم الرب تعالى ذكره، ثم قال ... فذكره.\nوكذلك أخرجه عبد الله بن أحمد في \"السنة\" (ص ٧١) من هذه الطريق، لكنه زاد في متنه أداة الاستثناء فقال:\n\" ... إلا قيد أربع أصابع\".\nفاختلف المعنى.\nثم أخرجه ابن جرير (٥٧٩٧) من طريق أخرى عن إسرائيل نفسه به؛ إلا أنه زاد في إسناده فقال: عن عمر عن النبي - ﷺ - بنحوه.\nوقد أخرجه غير هؤلاء.\nوللحديث ثلاث علل:\nالأولى: جهالة عبد الله بن خليفة؛ قال الذهبي:\n\"لا يكاد يعرف\". وقال الحافظ في \"التقريب\":\n\"مقبول\"؛ أي: عند المتابعة، وإلا؛ فلين الحديث؛ كما ذكر في المقدمة.\nالثانية: اختلاط أبي إسحاق - وهو السبيعي -، وعنعنته؛ فإنه كان مدلسًا.\nالثالثة: الاضطراب في سنده وفي متنه؛ كما رأيته في رواية ابن جرير وعبد الله بن أحمد.\nوبهذا أعله شيخ الإسلام ابن تيمية في \"مجموعة الفتاوى\" (١٦/ ٤٣٤-٤٣٦)؛ فإنه ذكره كمثال للأحاديث الضعيفة التي يرويها بعض المؤلفين في الصفات، كعبد الرحمن بن منده وغيره، فقال:","vol":"10","page":729},{"text":"\"ومن ذلك: حديث عبد الله بن خليفة المشهور الذي يرويه عن عمر عن النبي - ﷺ -. وقد رواه أبو عبد الله محمد بن عبد الواحد المقدسي في \"المختارة\". وطائفة من أهل الحديث ترده لاضطرابه، كما فعل ذلك أبو بكر الإسماعيلي وابن الجوزي وغيرهم، لكن أكثر أهل السنة قبلوه.\nورواه الإمام أحمد وغيره مختصرًا وذكر أنه حدث به وكيع. لكن كثير ممن رواه رووه بقوله: \"إنه ما يفضل منه إلا أربع أصابع\"؛ فجعل العرش يفضل منه أربع أصابع.\nواعتقد القاضي وابن الزاغوني صحة هذا اللفظ، فأمروه، وتكلموا على معناه بأن ذلك القدر لا يحصل عليه الاستواء، وذكر عن أيمن العائذ أنه قال: هو موضع جلوس محمد - ﷺ - (!) \".\nثم ذكر لفظ ابن جرير المخالف، ثم قال:\n\"فلو لم يكن في الحديث إلا اختلاف الروايتين؛ هذه تنفي ما أثبتت هذه، ولا يمكن مع ذلك الجزم بأن رسول الله - ﷺ - أراد الإثبات، وأنه يفضل من العرش أربع أصابع لا يستوي عليها الرب. وهذا معنى غريب ليس له قط شاهد في شيء من الروايات، بل هذا يقتضي أن يكون العرش أعظم من الرب وأكبر! وهذا باطل مخالف للكتاب والسنة والعقل\".\nثم أطال الكلام في ترجيح رواية ابن جرير المخالفة النافية، وهي بلا شك أولى من حيث المعنى. ولكن الحديث عندي معلول بما ذكرنا من العلل، وهي تحيط بكل من الروايتين المثبتة والنافية؛ فلا فائدة تذكر من الإطالة. والله أعلم.","vol":"10","page":730},{"text":"<span data-type=\"title\" id=toc-4995>٤٩٧٩ </span>- (لا تمنوا الموت؛ فإن هول المطلع شديد، وإن من السعادة أن يطول عمر العبد ويرزقه الله الإنابة) .\nضعيف\nأخرجه أحمد (٣/ ٣٣٢): حدثنا أبو عامر وأبو أحمد قالا: حدثنا كثير ابن زيد: حدثني الحارث بن يزيد - قال أبو أحمد: عن الحارث بن أبي يزيد - قال: سمعت جابر بن عبد الله يقول ... فذكره مرفوعًا.\nوتابعهما سليمان بن بلال عن كثير بن زيد عن الحارث بن أبي يزيد به.\nأخرجه البيهقي في \"الشعب\" (٧/ ٣٦٢/ ١٠٥٨٩) .\nقلت: وهذا إسناد ضعيف؛ كثير بن زيد - وهو الأسلمي مولاهم -؛ في حفظه ضعف، وقد اضطرب في اسم والد الحارث؛ كما في هذه الرواية.\nوزاده بيانًا الإمام البخاري في \"التاريخ الكبير\"؛ فقال (١/ ٢/ ٢٨٥):\n\"الحارث بن يزيد مولى الحكم عن جابر عن النبي - ﷺ -: \"لا تمنوا الموت ... \"؛ قاله أبو أحمد الزبيري عن كثير بن زيد. وقال عيسى وحاتم: عن كثير بن الحارث بن أبي يزيد مولى الحاكم. وقال وكيع: عن كثير عن سلمة بن أبي يزيد. قال أبو عبد الله (هو البخاري): وسلمة لا يصح ههنا\".\nقلت: وقوله: \"قاله أبو أحمد الزبيري\"؛ لعله سبق قلم! والصواب: قال أبو عامر؛ فإن الزبيري قال: الحارث بن أبي يزيد؛ كما بينته رواية أحمد.\nوعيسى: هو ابن يونس.\nوقد أسنده عنه ابن عدي أيضًا في ترجمة كثير من \"الكامل\"، والبيهقي في \"الزهد\" (ق ٧٢/ ١) .","vol":"10","page":731},{"text":"وخلاصة كلام البخاري: أن كثير بن زيد اضطرب في إسناده على ثلاثة وجوه:\nالأول: الحارث بن يزيد.\nالثاني: الحارث بن أبي يزيد.\nالثالث: سلمة بن أبي يزيد.\nوفاته وجه رابع، وهو قول هشام بن عبيد الله الرازي: حدثنا سليمان بن بلال: حدثنا كثير بن زيد عن الوليد بن رباح عن أبي هريرة عن جابر مرفوعًا.\nأخرجه ابن عدي (٦/ ٦٨) .\nوذكره الذهبي من هذا الوجه في ترجمة كثير، ثم قال:\n\"وقد رواه البزار في \"مسنده\" عن عدة عن العقدي: حدثنا كثير بن زيد: حدثنا الحارث بن أبي يزيد عن جابر ... فهذا - مع نكارته - له علة كما رأيت\".\nيعني: الاضطراب، وهو من كثير بن زيد نفسه، وليس من الرواة عنه؛ فإنهم ثقات جميعًا على ضعف في الرازي.\nوالاضطراب دليل على أن الراوي لم يضبط الحديث ولم يحفظه، ولذلك كان الحديث المضطرب من أقسام الحديث الضعيف؛ حتى ولو كان الاضطراب من ثقة، فما بالك إذا كان من مضعف؛ كما هو الشأن هنا!\nثم إن الحارث بن يزيد - على الخلاف في أبيه كما رأيت - ليس بالمشهور؛ فقد أورده ابن أبي حاتم (١/ ٢/ ٩٤) . وقال:\n\"روى عن جابر. روى عنه كثير بن زيد، ومحمد بن أبي يحيى الأسلمي والد إبراهيم\".","vol":"10","page":732},{"text":"فلم يذكر فيه جرحًا ولا تعديلًا.\nنعم؛ وثقه ابن حبان كما في \"التعجيل\"! وتساهله في التوثيق مشهور، ولذلك لا يعتمد عليه المحققون.\nومما سبق تعلم تساهل المنذري (٤/ ١٣٦) في قوله:\n\"رواه أحمد بإسناد حسن، والبيهقي\"!\nومثله قول الهيثمي (١٠/ ٢٠٣):\n\"رواه أحمد والبزار، وإسناده حسن\"!\nومثله قول الحاكم (٤/ ٢٤٠) - وقد أخرج الشطر الثاني منه -:\n\"صحيح الإسناد\"! ووافقه الذهبي!\n<span data-type=\"title\" id=toc-4996>٤٩٨٠ </span>- (لما خلق الله آدم ﵇ وذريته؛ قالت الملائكة: يا رب! خلقتهم يأكلون ويشربون وينكحون ويركبون، فاجعل لهم الدنيا ولنا الآخرة! فقال الله ﵎: لا أجعل من خلقته بيدي ونفخت فيه من روحي كمن قلت له: (كن) فكان) .\nضعيف\nأخرجه البيهقي في \"شعب الإيمان\" (١/ ١٠٦ - هندية) عن أبي زرعة الرازي: حدثنا هشام بن عمار: حدثنا عبد الله بن صالح النرسي: حدثنا عروة بن رويم عن الأنصاري أن النبي - ﷺ - قال ... فذكره. وقال البيهقي:\n\"وقال فيه غيره: عن هشام بن عمار بإسناده عن جابر بن عبد الله الأنصاري. وفي ثبوته نظر\".","vol":"10","page":733},{"text":"قلت: وعلته: إما النرسي هذا؛ فإني لم أعرفه.\nوإما هشام بن عمار؛ فإنه - مع كونه من شيوخ البخاري -؛ فقد كان يتلقن.\n<span data-type=\"title\" id=toc-4997>٤٩٨١ </span>- (ما من شيء أكرم على الله من ابن آدم. قيل: ولا الملائكة؟! قال: الملائكة مجبورون بمنزلة الشمس والقمر) .\nمنكر مرفوعًا\nأخرجه البيهقي في \"الشعب\" (١/ ١٠٨) عن عبيد الله بن تمام السلمي عن خالد الحذاء عن بشر بن شغاف عن أبيه عن عبد الله بن عمرو قال: قال رسول الله - ﷺ - ... فذكره. وقال:\n\"تفرد به عبيد الله بن تمام، قال البخاري: عنده عجائب\".\nقلت: وهو متفق على تضعيفه، بل كذبه بعضهم؛ فقال الساجي:\n\"كذاب، يحدث بمناكير عن يونس وخالد وابن أبي هند\". ثم قال البيهقي:\n\"ورواه غيره عن خالد الحذاء موقوفًا على عبد الله بن عمرو، وهو الصحيح\".\nثم ساق إسناده بذلك.","vol":"10","page":734},{"text":"<span data-type=\"title\" id=toc-4998>٤٩٨٢ </span>- (هلم يا عمر! اجلس حتى أخبرك بغنى الرب عن صلاة أبي جحش الليثي؛ إن لله في السماء الدنيا ملائكة خشوعًا، لا يرفعون رؤوسهم حتى تقوم الساعة، فإذا قامت الساعة؛ رفعوا رؤوسهم، ثم قالوا: ربنا! ما عبد ناك حق عبادتك) .\nضعيف\nأخرجه الحاكم (٣/ ٨٧-٨٨)، والبيهقي في \"شعب الإيمان\" (١/ ١١٤-١١٥) - من طريقه - عن عبد الملك بن قدامة الجمحي عن عبد الرحمن ابن عبد الله بن دينار عن أبيه عن عبد الله بن عمر:","vol":"10","page":734},{"text":"أن عمر بن الخطاب ﵁ جاء والصلاة قائمة؛ وثلاثة نفر جلوس؛ أحدهم أبو جحش الليثي. قال: قوموا فصلوا مع رسول الله - ﷺ -. فقام اثنان، وأبى أبو جحش أن يقوم، فقال له عمر: صل يا أبا جحش! مع النبي - ﷺ -. قال: لا أقوم حتى يأتيني رجل هو أقوى مني ذراعًا، وأشد مني بطشًا، فيصرعني، ثم يدس وجهي في التراب. قال عمر: فقمت إليه، فكنت أشد منه ذراعًا، وأقوى منه بطشًا، فصرعته ثم دسست وجهه في التراب، فأتى علي عثمان فحجزني. فخرج عمر بن الخطاب مغضبًا، حتى انتهى إلى النبي - ﷺ -، فلما رآه النبي - ﷺ - ورأى الغضب في وجهه؛ قال: \"ما رابك يا أبا حفص؟ \". فقال: يا رسول الله! أتيت على نفر جلوس على باب المسجد وقد أقيمت الصلاة، وفيهم أبو جحش الليثي، فقام الرجلان ... (فأعاد الحديث) . ثم قال عمر: والله يا رسول الله! ما كانت معونة عثمان إياه إلا أنه ضافه ليلة، فأحب أن يشكرها له! فسمعه عثمان فقال: يا رسول الله! ألا تسمع ما يقول لنا عمر عندك؟! فقال رسول الله - ﷺ -:\n\"إن رضى عمر رحمة الله! لوددت أنك كنت جئتني برأس الخبيث\". فقام عمر. فلما بعد ناداه النبي - ﷺ - فقال:\n\"هلم يا عمر! أين أردت أن تذهب؟ \". فقال: أردت أن آتيك برأس الخبيث. فقال:\n\"اجلس حتى أخبرك بغنى الرب ... \" الحديث.\nفقال له عمر بن الخطاب ﵁: وما يقولون يا رسول الله؟! قال:\n\"أما أهل السماء الدنيا فيقولون: سبحان ذي الملك والملكوت. وأما أهل السماء الثانية فيقولون: سبحان الحي الذي لا يموت؛ فقلها يا عمر! في صلاتك\". فقال: يا","vol":"10","page":735},{"text":"رسول الله! فكيف بالذي علمتني وأمرتني أن أقوله في صلاتي؟ قال:\n\"قل هذه مرة، وهذه مرة\". وكان الذي أمر به أن قال:\n\"أعوذ بعفوك من عقابك، وأعوذ برضاك من سخطك، وأعوذ بك منك، جل وجهك\".\nهكذا ساقه الحاكم - دون البيهقي - بتمامه. لكن سقط من سياقه ذكر ملائكة السماء الثانية الذين أشير إليهم وما يقولونه في آخر الحديث! والظاهر أنه من الناسخ أو الطابع؛ فقد ذكرهم البيهقي، وهو قد تلقاه عن الحاكم - كما سبق - ولفظه:\n\"وإن لله في السماء الثانية [ملائكة] سجودًا، لا يعرفون رؤوسهم حتى تقوم الساعة، فإذا قامت الساعة رفعوا رؤوسهم ثم قالوا: ربنا! ما عبد ناك حق عبادتك\". وقال البيهقي عقبه:\n\"قد أخرجته بطوله في (مناقب عمر ﵁) \". وقال الحاكم:\n\"صحيح على شرط البخاري\"!\nورده الذهبي بقوله:\n\"قلت: منكر غريب، وما هو على شرط (خ)؛ عبد الملك ضعيف، تفرد به\".\nقلت: وكذا جزم بضعفه الحافظ في \"التقريب\".\nوقال في \"الإصابة\" - عقب قول الذهبي المذكور -:\n\"قلت: وليس في سنده [إلا] أبو عبد الملك بن قدامة الجمحي، وهو مختلف فيه؛ وثقه ابن معين والعجلي. وضعفه أبو حاتم والنسائي. وقال البخاري: يعرف وينكر\"!","vol":"10","page":736},{"text":"وأقول: والحصر المذكور غير مسلم عندي؛ فإن عبد الرحمن بن عبد الله بن دينار - وإن كان من رجال البخاري -؛ ففيه كلام كثير، حتى إن ابن عدي ختم ترجمته بقوله فيه:\n\"هو من جملة من يكتب حديثه من الضعفاء\".\nوالحافظ نفسه لم يوثقه في \"التقريب\"؛ بل قال فيه:\n\"هو صدوق يخطىء\".\n<span data-type=\"title\" id=toc-4999>٤٩٨٣ </span>- (ما أحسن من مسلم ولا كافر إلا أثابه الله. قلنا: يا رسول الله! ما إثابة الله الكافر؟ فقال: إن كان وصل رحمًا، أو تصدق بصدقة، أو عمل حسنة؛ أثابه الله المال والولد والصحة وأشباه ذلك. قلنا: فما في الآخرة؟ قال: عذابًا دون العذاب. وقرأ: (أدخلوا آل فرعون أشد العذاب» .\nمنكر\nأخرجه ابن شاهين في \"الترغيب\" (ق ٣٢١/ ١)، والحاكم (٢/ ٢٥٣)، والبيهقي في \"شعب الإيمان\" (١/ ١٨٧)، وكذا ابن ماجه في \"تفسيره\" من طريق عامر بن مدرك: حدثنا عتبة بن يقظان عن قيس بن مسلم عن طارق بن شهاب عن عبد الله بن مسعود مرفوعًا. وقال البيهقي:\n\"في إسناده من لا يحتج به\".\nقلت: وهو عتبة هذا؛ قال الذهبي:\n\"قواه بعضهم. قال النسائي: غير ثقة. وقال ابن الجنيد: لا يساوي شيئًا روى ابن ماجه في \"تفسيره\" ... \".","vol":"10","page":737},{"text":"قلت: فساق الحديث؛ وقال عقبه:\n\"عامر صدوق، والخبر منكر\".\nوالبعض الذي أشار إليه؛ إنما هو ابن حبان، فلو أنه أفصح عنه لكان أصوب في البيان، ولم يوثقه غيره! ولذلك جزم الحافظ في \"التقريب\" بأنه:\n\"ضعيف\".\nوالنكارة التي أشار إليها الذهبي؛ إنما هي في آخر الحديث؛ لأنه مخالف لظاهر قوله - ﷺ - في الحديث الصحيح:\n\"وأما الكافر؛ فيطعم بحسنات ما عمل بها لله في الدنيا، حتى إذا أفضى إلى الآخرة؛ لم يكن له حسنة يجزى بها\".\nوهو مخرج في \"الصحيحة\" برقم (٥٣)، وهو مطابق تمامًا لقوله تعالى: (وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورًا) .\nوقال الحاكم:\n\"صحيح الإسناد\"!\nورده الذهبي بقوله:\n\"قلت: عتبة واه\".\n<span data-type=\"title\" id=toc-5000>٤٩٨٤ </span>- (ما جزاء من أنعمت عليه بالتوحيد إلا الجنة) .\nضعيف\nأخرجه البيهقي في \"الشعب\" (١/ ٢٩٤) من طريق إبراهيم بن محمد بن إسماعيل الكوفي عن حبيب بن أبي العالية، عن مجاهد عن ابن عمر مرفوعًا. وقال:","vol":"10","page":738},{"text":"\"تفرد به إبراهيم بن محمد الكوفي هذا، وهو منكر\".\nقلت: ولم أجد له ترجمة!\nلكن حبيب بن أبي العالية؛ قال الذهبي:\n\"ضعفه يحيى بن معين. وغمزه أحمد\".\nوالحديث؛ عزاه السيوطي في \"الدر\" (٦/ ١٤٩) لابن أبي حاتم أيضًا، وابن مردويه.\nوأخرجه البغوي في \"تفسيره\" (٨/ ١٦٧) من رواية بشر بن الحسين عن الزبير ابن عدي عن أنس بن مالك مرفوعًا به.\nقلت: وبشر هذا متروك. بل قال أبو حاتم:\n\"يكذب على الزبير\". وقال الدارقطني:\n\"يروي عن الزبير بواطيل، والزبير ثقة، والنسخة موضوعة\".\nوأورده السيوطي من حديث جابر: عند ابن مردويه، وعلي بن أبي طالب: عند ابن النجار، ولم يتكلم عليهما بشيء كما هي عادته الغالبة.\nوما أراهما يصلحان للاستشهاد. والله أعلم.\n<span data-type=\"title\" id=toc-5001>٤٩٨٥ </span>- (قد أفلح من أخلص قلبه للإيمان، وجعل قلبه سليمًا، ولسانه صادقًا، ونفسه مطمئنة، وخليقته مستقيمة؛ وجعل أذنه مستمعة، وعينه ناظرة. فأما الأذن فقمع، والعين فمقرة لما يوعي القلب، وقد أفلح من جعل قلبه واعيًا) .\nضعيف\nأخرجه أحمد (٥/ ١٤٧)، وعنه أبو سليمان الحراني في \"الفوائد\"","vol":"10","page":739},{"text":"(ق ٣٠/ ١)، والبيهقي في \"الشعب\" (١/ ٧٣- هندية)، والأصبهاني في \"الترغيب\" (ص ٣٠) عن بقية قال: وأخبرني بحير بن سعد عن خالد بن معدان قال: قال أبو ذر: إن رسول الله - ﷺ - قال ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ فقد صرح بقية بالتحديث؛ لولا أنه متقطع بين خالد بن معدان وأبي ذر؛ فقد جاء في ترجمة خالد هذا:\n\"وأرسل عن معاذ، وأبي عبيدة بن الجراح، وأبي ذر، وعائشة\".\nوذهل عن هذا المنذري، ثم الهيثمي! ففي \"الترغيب\" (١/ ٢٥):\n\"رواه أحمد، والبيهقي، وفي إسناد أحمد احتمال للتحسين\"! وفي \"المجمع\" (١٠/ ٢٣٢):\n\"رواه أحمد، وإسناده حسن\"!\nقلت: وجزمه بالتحسين أقرب إلى حال إسناده من تردد المنذري فيه؛ لولا أنهما لم يتنبها للانقطاع الذي بينته.\nوالمعصوم من عصمه الله تعالى.\n<span data-type=\"title\" id=toc-5002>٤٩٨٦ </span>- (ليس يتحسر أهل الجنة إلا على ساعة مرت بهم لم يذكروا الله فيها) .\nضعيف\nأخرجه الفسوي في \"المعرفة\" (٢/ ٣١٣)، وابن السني في \"عمل اليوم والليلة\" (٣)، والطبراني في \"الكبير\" (٢٠/ ٩٣/ ١٨٢)، والبيهقي في \"الشعب\" (١/ ٣١٦)، وأبو العباس المقدسي في \"حديثه\" (ق ٤٥/ ٢)، وكذا الأصبهاني في \"الترغيب\" (ق ١٣٧/ ٢-١٣٨/ ١) من طرق عن سليمان بن عبد الرحمن: حدثنا يزيد","vol":"10","page":740},{"text":"ابن يحيى القرشي: حدثنا ثور بن يزيد: حدثنا خالد بن معدان عن جبير بن نفير عن معاذ بن جبل ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير يزيد بن يحيى القرشي؛ وهو أخو خالد القرشي؛ كما في \"الجرح والتعديل\" (٤/ ٢/ ٢٩٧)، وقال:\n\"سألت أبي عنه؟ فقال: ليس بقوي الحديث\" (١) . وقال الذهبي في \"الميزان\":\n\"لا يعرف. وقال أبو حاتم: ليس بالقوي\".\nقلت: ومن ذلك تعلم خطأ المنذري في تجويده لأحد إسنادي البيهقي بقوله في \"الترغيب\" (٢/ ٢٣١):\n\"رواه الطبراني عن شيخه محمد بن إبراهيم الصوري، ولا يحضرني فيه جرح ولا عدالة. وبقية إسناده ثقات معروفون. ورواه البيهقي بأسانيد أحدها جيد\"!\nأقول: أما الصوري؛ فأورده الذهبي في \"الميزان\". وقال:\n\"روى عن الفريابي ومؤمل بن إسماعيل. وعنه إبراهيم بن عبد الرزاق الأنطاكي وعبد الرحمن بن حمدان الجلاب وجماعة. روى عن زراد بن الجراح خبرًا باطلًا أو منكرًا في ذكر المهدي. قال الجلاب: هذا باطل، ومحمد الصوري لم يسمع من رواد. قال: وكان مع هذا غاليًا في التشيع\". قال الحافظ في \"اللسان\":\n\"وهذا الكلام برمته منقول من كتاب \"الأباطيل\" للجورقاني. ومحمد بن إبراهيم قد ذكره ابن حبان في (الثقات) \"!\n_________\n(١) قلت: وفي هذا دليل على وهم قول الذهبي في \" المغني \": \" بيض له ابن أبي حاتم. قال أبو حاتم: ليس بالقوي \"!!","vol":"10","page":741},{"text":"قلت: وأورده ابن عساكر في \"تاريخ دمشق\" (١٤/ ٧٨٦- المصورة) من رواية أبي الحسن بن حذلم فقط.\nوأما التجويد؛ فهو بعيد؛ لأن مدار طريقي البيهقي على سليمان بن عبد الرحمن عن القرشي؛ وهذا مجهول أو ضعيف، ولم يوثقه أحد؛ فأنى له الجودة؟!\nوقال الهيثمي (٩/ ٧٣-٧٤):\n\"رواه الطبراني، ورجاله ثقات، وفي شيخ الطبراني محمد بن إبراهيم الصوري خلاف\"!\nقلت: وله شيخ أخر فيه، لكنه خالف الطرق المشار إليها في إسناده؛ فقال في \"مسند الشاميين\" (ص ٨٢): حدثنا أحمد بن المعلى: حدثنا سليمان بن عبد الرحمن حدثنا الوليد بن مسلم عن ثور بن يزيد به؛ إلا أنه قال: \"عن جبير بن نفير عن أبيه\" مكان: \"عن معاذ\".\nورواية الجماعة أصح؛ لاسيما وابن المعلى قال فيه النسائي:\n\"لا بأس به\".\nنعم؛ له شاهد من حديث عائشة ﵂ قالت: قال رسول الله - ﷺ -:\n\"ما من ساعة تمر بابن آدم لم يذكر الله فيها؛ إلا تحسر عليها يوم القيامة\".\nغير أن إسناده ضعيف جدًا؛ فإن البيهقي أخرجه، وكذا أبو نعيم في \"الحلية\" (٥/ ٣٦١-٣٦٢) من طريق عمرو بن حصين: حدثنا محمد بن علاثة عن إبراهيم بن أبي عبلة عن عمر بن عبد العزيز عن عروة عنها: وقال البيهقي:\n\"وفي هذا الإسناد ضعف؛ غير أن له شواهد من حديث معاذ\"!","vol":"10","page":742},{"text":"قلت: يعني: حديث الترجمة، وفي قوله:\n\"ضعف\"، تساهل كبير؛ فإن هذا إنما يقال في الراوي الصدوق الذي في حفظه ضعف، فمثله يعتضد بغيره، وعمرو بن حصين - وهو العقيلي - ليس كذلك، بل هو شديد الضعف، كما يدل عليه أقوال مجرحيه من الأئمة، فقال أبو حاتم:\n\"ذاهب الحديث، وليس بشيء\". وقال الدارقطني:\n\"متروك\".\nوهو الذي اعتمده الحافظ في \"التقريب\".\nقلت: فلا يصلح الحديث للاعتضاد.\nثم رأيت الحديث في \"مجمع الزوائد\" (١٠/ ٨٠) . وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه عمرو بن الحصين العقيلي؛ وهو متروك\".\nوقد أورده في \"مجمع البحرين في زوائد المعجمين\" (٤/ ٤٣٣- مصورة الجامعة الإسلامية) من رواية \"الأوسط\" من هذا الوجه.\nواعلم أنني كنت اغتررت برهة من الزمن بكلام المنذري والهيثمي المتقدمين؛ قبل أن أطلع على إسناد الطبراني والبيهقي، وأوردت الحديث في الكتاب الآخر رقم (٢١٩٧) (١)، و\"صحيح الجامع\"، فلما وقفت على إسنادهما، وتبين أن مداره على القرشي عند كل من أخرجه؛ رجعت عن ذلك كله، وكتبت على هامش \"الصحيح\"\n_________\n(١) أي قبلُ؛ وإلا فإنَّ الحديث قد حذفه الشيخ - ﵀ - من \" الصحيحة \" قبل أن يطبع هذا المجلد منها؛ فتنبَّه. (الناشر)","vol":"10","page":743},{"text":"أن ينقل إلى \"الضعيف\"، وشرحت السبب هنا كما ترى، والهادي هو الله.\n<span data-type=\"title\" id=toc-5003>٤٩٨٧ </span>- (إن لكل شيء صقالة، وإن صقالة القلوب ذكر الله) .\nموضوع\nأخرجه البيهقي في \"الشعب\" (١/ ٣١٩-٣٢٠) من طريق سعيد ابن سنان: حدثني أبو الزاهرية عن أبي شجرة - واسمه كثير بن مرة - عن عبد الله ابن عمر ﵄ عن النبي - ﷺ - أنه كان يقول ... فذكره، وزاد:\n\"وما من شيء أنجى من عذاب الله من ذكر الله\".\nسكت عنه البيهقي، وليس له ذلك؛ فقد ذكر في \"المقدمة\" أنه اقتصر على ما لا يغلب كونه كذبًا؛ وليس هذا من هذا القبيل؛ فإن سعيد بن سنان - وهو أبو مهدي الحمصي - ضعيف جدًا؛ كما يشعر بذلك قول البخاري:\n\"منكر الحديث\". والنسائي:\n\"متروك الحديث\". وقال الحافظ:\n\"متروك. ورماه الدارقطني وغيره بالوضع\".\nومن طريقه: رواه ابن أبي الدنيا أيضًا؛ كما في \"الترغيب\" (٢/ ٢٢٨)، وصدره بلفظة: \"عن\"؛ فما أصاب ولا أحسن!\nوقد روي الحديث عن أبي الدرداء موقوفًا عليه بلفظ:\n\"جلاء\" بدل: \"صقالة\" في الموضعين.\nأخرجه البيهقي (١/ ٣٢٠) من طريق أبي عقيل عن عبد الله بن يزيد بن ربيعة قال: قال أبو الدرداء ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فإن عبد الله بن يزيد بن ربيعة - ويقال: عبد الله","vol":"10","page":744},{"text":"ابن ربيعة بن يزيد - مجهول. ثم هو لم يدرك أبا الدرداء.\nومع ذلك؛ فالوقف أشبه بالصواب.\nوأما الزيادة؛ فقد صحت من طريق أخرى عن معاذ موقوفًا عليه.\nأخرجه البيهقي (١/ ٣١٨) وغيره من حديث لأبي الدرداء في فضل الذكر.\nصححه الحاكم والذهبي، وحسنه المنذري (٢/ ٢٢٨) .\nوقد روي عن معاذ مرفوعًا من طرق، وله شواهد من حديث جابر وغيره، فراجع تعليقي على \"الترغيب\" (٢/ ٢٢٨-٢٢٩) .\n<span data-type=\"title\" id=toc-5004>٤٩٨٨ </span>- (لا تزال مصليًا قانتًا؛ ما ذكرت الله قائمًا وقاعدًا، أو في سوقك، أو في ناديك، أو حيثما كنت) .\nضعيف\nأخرجه البيهقي في \"الشعب\" (١/ ٣٣٦) عن أبي أسامة عن أبي بكر قال: سمعت يحيى بن أبي كثير قال: قال - ﷺ - لرجل ... فذكره.\nقلت: وهذا إسناد ضعيف معضل؛ يحيى بن أبي كثير تابعي صغير، كل رواياته عن التابعين.\nوأبو بكر هذا؛ لم أعرفه الآن.","vol":"10","page":745},{"text":"<span data-type=\"title\" id=toc-5005>٤٩٨٩ </span>- (يقول الله ﷿: من شغله ذكري عن مسألتي، أعطيته أفضل ما أعطي السائلين) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (١/ ٢/ ١١٥)، والبيهقي في \"الشعب\" (١/ ٣٣٧) من طريقين عن صفوان بن أبي الصهباء، عن بكير بن عتيق عن سالم ابن عبد الله بن عمر عن أبيه عن جده.","vol":"10","page":745},{"text":"قلت: وهذا إسناد ضعيف؛ صفوان هذا؛ لم يوثقه أحد غير ابن حبان.\nومع ذلك فقد أعاده في \"الضعفاء\" فقال:\n\"منكر الحديث، يروي عن الأثبات ما لا أصل له، لا يجوز الاحتجاج به إلا فيما وافق فيه الثقات\".\nثم أخرج له البيهقي شاهدًا من طريق الضحاك بن حمرة عن يزيد بن حميد عن جابر بن عبد الله مرفوعًا به.\nقلت: ويزيد هذا لم أعرفه.\nوالضحاك بن حمرة مختلف فيه؛ فوثقه ابن راهويه وابن حبان، وحسن له الترمذي؛ لكن قال ابن معين:\n\"ليس بشيء\". وقال النسائي، والدولابي:\n\"ليس بثقة\". وقال الدراقطني:\n\"ليس بالقوي، يعتبر به\". وقال ابن عدي:\n\"أحاديثه غرائب\". وقال في بعض النسخ:\n\"متروك الحديث\".\nولذلك جزم الحافظ في \"التقريب\" بأنه:\n\"ضعيف\".\nوقد روي الحديث عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"القرآن\" بدل: \"ذكري\"، وإسناده ضعيف جدًا، كما بينته في \"التعليق الرغيب\" (٢/ ٢٠٦) .","vol":"10","page":746},{"text":"وتحسين الترمذي إياه - ولغيره -؛ من تساهله الذي عرف به، ونبهت عليه مرارًا!\nوسرقه بعضهم؛ فرواه بإسناد صحيح عن حذيفة بلفظ حديث الترجمة؛ إلا أنه قال:\n\"أعطيته قبل أن يسألني\".\nأخرجه ابن عساكر في \"جزء فضيلة ذكر الله ﷿\" (ق ٢/ ٢) عن عبد الرحمن بن واقد الواقدي قال: حدثنا سفيان بن عيينة عن منصور عن ربعي عن حذيفة.\nوالواقدي هذا؛ قال ابن عدي:\n\"يحدث بالمناكير عن الثقات، ويسرق الحديث\".\nثم ذكر له حديثًا سرقه، وقال - عن عبد ان الأهوازي -:\n\"وهو فيه أبطل، أو قال: الباطل\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\n<span data-type=\"title\" id=toc-5006>٤٩٩٠ </span>- (ما يأتي على هذا القبر من يوم؛ إلا وهو ينادي بصوت طلق ذلق: يا ابن آدم! كيف نسيتني؟! ألم تعلم أني بيت الوحدة، وبيت الغربة، وبيت الوحشة، وبيت الدود، وبيت الضيق إلا من وسعني الله عليه؟! القبر إما روضة من رياض الجنة، أو حفرة من حفر النار) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٨٢/ ١ - ترتيبه) عن محمد بن","vol":"10","page":747},{"text":"أيوب بن سويد: حدثنا أبي: حدثنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة قال:\nخرجنا مع رسول الله - ﷺ - في جنازة، فجلس إلى قبر منها، فقال ... فذكره. وقال:\n\"لم يروه عن الأوزاعي إلا أيوب، تفرد بن ابنه\".\nقلت: وهو متهم بالوضع؛ قال الحاكم، وأبو نعيم:\n\"روى عن أبيه أحاديث موضوعة\". وقال ابن حبان:\n\"كان يضع الحديث\". قال أبو زرعة:\n\"رأيته قد أدخل في كتب أبيه أشياء موضوعة\".\nوذكر له الذهبي بعضها.\nوأبوه أيوب؛ قريب منه في الضعف. وساق له ابن عدي جملة مناكير من غير رواية ابنه عنه.\nقلت: ومن ذلك تعلم أن اقتصار المنذري في \"الترغيب\" (٤/ ١٢٩) على الإشارة إلى تضعيف الحديث، والهيثمي في \"المجمع\" (٣/ ٤٦) على تضعيف محمد بن أيوب، تضعيفًا لينًا، ودون أن يضعف معه أباه؛ كل ذلك تساهل غير محمود!!\nوقد روي بعض هذا الحديث من رواية عبيد الله بن الوليد الوصافي عن عطية عن أبي سعيد الخدري مرفوعًا.\nأخرجه الترمذي (٢/ ١٢٩) . وقال:","vol":"10","page":748},{"text":"\"حديث حسن غريب، لا نعرفه إلا من هذا الوجه\"!\nقلت: أنى له الحسن، وعطية ضعيف مدلس.\nوالوصافي ضعيف جدًا.\nوبه أعله المنذري فقال:\n\"وهو واه\".\nوذكر ابن أبي حاتم في \"العلل\" (٢/ ١٣١) من طريق ابن أبي بزة عن مؤمل ابن إسماعيل عن حماد بن سلمة عن ثابت عن أنس قال:\nمر رسول الله - ﷺ - بمجلس من مجالس الأنصار وهم يمزحون ويضحكون؛ فقال:\n\"أكثروا ذكر هادم اللذات. يعني: الموت. وقال:\n\"قال أبي: هذا حديث باطل لا أصل له\".\nقلت: لكن قوله: \"أكثروا ... \" (١) .\n<span data-type=\"title\" id=toc-5007>٤٩٩١ </span>- (إن الله قال: يا عيسى! إني باعث من بعدك أمة إن أصابهم ما يحبون حمدوا الله، وإن أصابهم ما يكرهون احتسبوا وصبروا، ولا حلم ولا علم. فقال: يا رب! كيف يكون هذا لهم ولا حلم ولا علم؟! قال: أعطيهم من حلمي وعلمي) .\nضعيف\nأخرجه الحاكم (١/ ٣٤٨)، وأحمد (٦/ ٤٥٠)، وأبو نعيم في \"الحلية\"\n_________\n(١) كذا أصل الشيخ - ﵀ -! ولعله يريد أن يقول: لكن قوله \" أكثروا ... \" صحيح ثابت من حديث جمع من الصحابة، وهو مخرج في \" الإرواء \" (٦٨٢) ! (الناشر)","vol":"10","page":749},{"text":"(١/ ٢٢٧)، وابن أبي الدنيا في \"الصبر\" (ق ٤٧/ ١)، والخرائطي في \"فضيلة الشكر\" (ق ١٢٩/ ١)، والبيهقي في \"الشعب\" (٤/ ١١٥/ ٤٤٨٢)، وابن عساكر في \"التاريخ\" (١٤/ ١٢٧/ ١) من طريق معاوية بن صالح عن أبي حلبس يزيد بن ميسرة أنه سمع أم الدرداء تقول: سمعت أبا الدرداء يقول: سمعت أبا القاسم - ﷺ - يقول ... فذكره. وقال الحاكم:\n\"صحيح على شرط البخاري\"! ووافقه الذهبي!! وقال أبو نعيم:\n\"تفرد به معاوية بن صالح عن أبي حلبس\".\nقلت: وهو مجهول الحال؛ أورده ابن أبي حاتم (٤/ ٢/ ٢٨٨) برواية معاوية بن صالح عنه، ولم يذكر فيه جرحًا ولا تعديلًا. وروى عنه أيضًا صفوان بن عمرو؛ كما في \"التعجيل\"، وذكره ابن حبان في \"الثقات\" على قاعدته في توثيق المجهولين!\nقلت: ومن ذلك تعلم خطأ تصحيح الحاكم والذهبي؛ فإن أبا حلبس هذا لم تثبت عدالته، فضلًا عن أنه لم يخرج له البخاري مطلقًا، بل ولا أحد من سائر الستة!\nوكذا معاوية بن صالح؛ لم يخرج له البخاري!\n<span data-type=\"title\" id=toc-5008>٤٩٩٢ </span>- (نعم - وأبيك! - لتنبأن) .\nمنكر\nأخرجه مسلم (٨/ ٢)، وابن ماجه (٢/ ١٥٧)، وأبو يعلى (١٠/ ٤٨٠/ ٦٠٩٢) من طريق أبي بكر بن أبي شيبة - وهذا في \"المصنف\" (٨/ ٥٤١) -: حدثنا شريك عن عمارة بن القعقاع بن شبرمة عن أبي زرعة عن أبي هريرة قال:","vol":"10","page":750},{"text":"جاء رجل إلى النبي - ﷺ -، فقال: يا رسول الله! نبئني من أحق الناس مني بحسن الصحبة؟ فقال ... فذكره.\n\"أمك\". قال: ثم من؟ قال:\n\"ثم أمك\". قال: ثم من؟ قال:\n\"ثم أمك\". قال: ثم من؟ قال:\n\"ثم أبوك\". قال: نبئني يا رسول الله! عن مالي كيف أتصدق فيه؟ قال:\n\"نعم - والله! - لتنبأن: تصدق وأنت صحيح شحيح، تأمل العيش وتخاف الفقر، ولا تمهل حتى إذا بلغت نفسك ههنا؛ قلت: مالي لفلان، ومالي لفلان، وهو لهم وإن كرهت\".\nوالسياق لابن ماجه وأبي يعلى.\nوليس عند مسلم - وكذا ابن أبي شيبة - قضية الصدقة؛ إلا من طريق أخرى عن عمارة.\nوكذلك هي عند أحمد كما يأتي؛ إلا أن هذا أخرج القضية الأولى من طريق أخرى عن شريك فقال (٢/ ٣٩١): حدثنا أسود بن عامر: حدثنا شريك به؛ إلا أنه قال ... فذكر القضية الأولى وقال فيها:\n\"نعم - والله! - لتنبأن\"؛ كما في القضية الثانية عند ابن ماجه.\nوخالفه ابن أبي شيبة، وعنه مسلم؛ فقال:\n\"وأبيك\" مكان: \"والله\"!","vol":"10","page":751},{"text":"وهذا من أوهام شريك عندي، والصواب رواية الأسود إن كانت محفوظة عن عمارة في هذه الجملة؛ لأنها لم ترد عند الثقات كما يأتي. وقال الحافظ في \"الفتح\" (١٠/ ٣٢٩-٣٣٠) عقبها:\n\"فلعلها تصحفت\"!\nوأقول: بل الأقرب أنها من شريك نفسه - وهو ابن عبد الله القاضي -؛ فإنه سيىء الحفظ، فاضطرب في ضبط هذه الجملة، فقال مرة:\n\"والله\". وأخرى:\n\"وأبيه\".\nوقد تابعه فيها في القضية الثانية: ابن فضيل عن عمارة بلفظ:\nجاء رجل إلى رسول الله - ﷺ - فقال: يا رسول الله! أي الصدقة أعظم أجرًا؟ قال:\n\"أما - وأبيك! - لتنبأنه: أن تصدق ... \" الحديث.\nأخرجه أحمد (٢/ ٢٣١): حدثنا محمد بن فضيل به.\nوأخرجه مسلم (٣/ ٩٣): حدثنا أبو بكر بن أبي شيبة وابن نمير قالا: حدثنا ابن فضيل به.\nومن هذا الوجه رواه البخاري في \"الأدب المفرد\" (٧٧٨) .\nوخالفهم أحمد بن حرب فقال: حدثنا محمد بن فضيل به؛ دون قوله:\n\"أما - وأبيك! - لتنبأنه\".\nأخرجه النسائي (٢/ ١٢٥) .","vol":"10","page":752},{"text":"وتابعه أبو كريب: أخبرنا محمد بن فضيل به.\nأخرجه أبو يعلى (١١/ ٤٨٢) .\nوتابعه في بعضه جرير بن عبد الحميد عن عمارة بن القعقاع به؛ دون قوله:\n\"أما - وأبيك! - ... \".\nأخرجه أحمد (٢/ ٢٥٠): حدثنا جرير به.\nومن طريقه: ابن حبان (٣٣٢٤) .\nوأخرجه مسلم (٣/ ٩٣)، وابو يعلى (٤/ ١٤٤٤) من طريق زهير بن حرب: حدثنا جرير به؛ مثل رواية أحمد بن حرب؛ ليس فيه:\n\"أما - وأبيك! - لتنبأنه\".\nوكذلك رواه عبد الواحد بن زياد: حدثنا عمارة بن القعقاع بن شرمبة به.\nأخرجه أحمد (٢/ ٤١٥)، والبخاري (٣/ ٢٢١)، ومسلم (٣/ ٩٤) .\nوتابعه سفيان الثوري عن عمارة به.\nأخرجه أحمد (٢/ ٤٤٧)، والبخاري (٥/ ٣٨٧)، والنسائي (١/ ٣٥٣)، وابن حبان (٤٣٤) .\nهذا ما يتلعق بالقضية الثانية.\nوأما الأولى؛ فقد خالفه جرير أيضًا؛ فرواه عن عمارة به؛ دون قوله:\n\"نعم - وأبيك! - لتنبأن\".\nأخرجه البخاري (١٠/ ٣٢٩)، ومسلم (٨/ ٢)، وأبو يعلى (١٠/ ٤٦٨)، وابن","vol":"10","page":753},{"text":"حبان (١٤٣٥،٣٣٠١،٣٣٢٤ - الإحسان) .\nقلت: ويتحرر عندي من هذا التخريج أنه قد اختلف على عمارة بن القعقاع في ذكر الحلف بالأب: فتفرد بذكره شريك ومحمد بن فضيل، على خلاف في ذلك عليهما، ولم يذكره جرير بن عبد الحميد، وعبد الواحد بن زياد، وسفيان الثوري عن عمارة.\nوالقلب يطمئن لروايتهم؛ لأنهم أكثر وأحفظ. زد على ذلك أنه لم يختلف عليهم في ذلك؛ بخلاف شريك وابن فضيل؛ فقد اختلف الرواة في ذلك عليهما كما رأيت، وذلك مما يضعف الثقة بزيادتهما على الثقات.\nوإذا لم يكن هذا كافيًا في ترجيح رواية الأكثر عن عمارة بن القعقاع؛ فلا أقل من التوقف في ترجيح رواية شريك وابن فضيل المخالفة لهم.\nولكن الأمر ينعكس تمامًا حينما نجد لعمارة متابعين عن أبي زرعة، لم يذكروا في الحديث الحلف مطلقًا، وهما:\n١- عبد الله بن شبرمة عن أبي زرعة بن عمرو عن أبي هريرة بالقضية الأولى.\nأخرجه مسلم، وأحمد (٢/ ٣٢٧-٣٢٨)، والبخاري في \"الأدب المفرد\" رقم (٥)، وابن عدي في \"الكامل\" (٦/ ٢٢٤١) من طرق عنه.\n٢- يحيى بن أيوب: حدثنا أبو زرعة به.\nأخرجه عبد الله بن المبارك في \"البر والصلة\" رقم (٦)، وعنه أحمد (٢/ ٤٠٢)، والبخاري في \"الأدب\" (٦) .\nوسنده صحيح على شرط الشيخين.","vol":"10","page":754},{"text":"وعلقه - مع الذي قبله - البخاري في \"صحيحه\" بصيغة الجزم.\nقلت: فاتفاق هذين الثقتين - مع رواية الأكثر عن عمارة - لا يدع شكًا في أن روايتهم هي الأرجح.\nومن ذلك؛ يتبين أن زيادة الحلف بالأب في هذا الحديث زيادة شاذة غير محفوظة.\nوإن مما يؤكد ذلك: أن الحديث قد جاء من حديث بهز بن حكيم عن أبيه عن جده، مثل رواية الجماعة عن أبي زرعة ... ليس فيه الحلف بالأب.\nأخرجه ابن المبارك (رقم ٥)، والبخاري في \"الأدب المفرد\" (٣)، وعبد الرزاق في \"المصنف\" (٢٠١٢١)، وغيرهم، وحسنه الترمذي، وهو مخرج في \"المشكاة\"، و\"الإرواء\" (٨٣٧،٢١٧٠) .\nواعلم أن الغرض من هذا البحث إنما هو مجرد التثبت من هذه الزيادة؛ هل صحت عن النبي - ﷺ - في هذا الحديث بالذات أم لا؟ وليس لأنه معارض للأحاديث الكثيرة المصرحة بالنهي عن الحلف بغير الله؛ فإنه لو صح فالجواب عنه معروف من وجوه ذكرها الحافظ وغيره، ويكفي في ذلك قاعدة: (القول مقدم على الفعل عند التعارض) .\nولقد أوحى إلي هذا البحث وجوب إعادة النظر في الزيادة المشابهة لهذه؛ والتي وقعت في حديث طلحة بن عبيد الله ﵁ قال:\nجاء رجل (وفي رواية: أعرابي) إلى رسول الله - ﷺ - من أهل نجد، ثائر الرأس، نسمع دوي صوته، ولا نفقه ما يقول، حتى دنا؛ فإذا هو يسأل عن الإسلام (وفي رواية: فقال: يا رسول الله! أخبرني ماذا فرض الله علي من","vol":"10","page":755},{"text":"الصلاة)؟ فقال رسول الله - ﷺ -:\n\"خمس صلوات في اليوم والليلة\". فقال: هل علي غيرها؟ قال:\n\"لا؛ إلا أن تطوع\". (قلت: ثم سأل عن الصيام والزكاة، وفيه) فأخبره رسول الله - ﷺ - بشرائع الإسلام، قال: هل علي غيرها؟ قال:\n\"لا؛ إلا أن تطوع\". قال: فأدبر الرجل وهو يقول: والله! لا أزيد على هذا ولا أنقص [مما فرض الله علي شيئًا] ! فقال رسول الله - ﷺ -:\n\"أفلح إن صدق\".\nأخرجه الشيخان في \"صحيحيهما\" - والسياق للبخاري، مع رواياته وزياداته حسبما جاء في كتابي \"مختصر البخاري\" رقم (٣٦) -؛ أخرجاه من طريق مالك عن أبي سهيل عن أبيه عن طلحة ...\nوكذلك أخرجه أبو داود وغيره عن مالك، وهو مخرج في كتابي \"صحيح أبي داود\" برقم (٤١٤) .\nوقد تابعه إسماعيل بن جعفر عن أبي سهيل به.\nأخرجاه أيضًا من حديث قتيبة بن سعيد: حدثنا إسماعيل بن جعفر به.\nأخرجه البخاري في موضعين (٤/ ٨٢ و١٢/ ٢٧٨) عن قتيبة به.\nوأما مسلم فقال: حدثني يحيى بن أيوب وقتيبة بن سعيد جميعًا عن إسماعيل بن جعفر ... لم يسق الحديث؛ وإنما قال:\nبهذا الحديث، نحو حديث مالك؛ غير أنه قال: فقال رسول الله - ﷺ -: \"أفلح - وأبيه! - إن صدق\". أو: \"دخل الجنة - وأبيه! - إن صدق\".","vol":"10","page":756},{"text":"قلت: فزاد في الحديث: \"وأبيه\"، مع تردده في قوله: \"أفلح\"، أو: \"دخل الجنة\"!\nوظاهره أنه من يحيى وقتيبة معًا؛ وعليه؛ فقد وقع فيه خلاف حول هذه الزيادة بين ثلاث طوائف:\nالأولى: البخاري ومسلم؛ في روايتهما عن قتيبة بن سعيد.\nالثانية: بين قتيبة وغيره من جهة، ويحيى بن أيوب وغيره من جهة أخرى؛ في الرواية عن إسماعيل بن جعفر.\nالثالثة: بين مالك وإسماعيل بن جعفر.\nوبيان هذا الإجمال على ما يلي:\nأما الأولى؛ فالبخاري لم يذكر في روايته عن قتيبة تلك الزيادة؛ خلافًا لمسلم على ظاهر روايته، ولم أجد - فيما وقفت عليه الآن من الروايات - متابعًا لأي منهما؛ إلا أنه مما لا شك فيه أن البخاري مقدم في حفظه وإتقانه على مسلم، لا سيما وأن رواية هذا ليست صريحة في المخالفة؛ لاحتمال أن تكون الزيادة ليحيى ابن أيوب وحده دون قتيبة الذي قرنه مسلم به؛ لأته مشارك له في رواية أصل الحديث لا في الزيادة! هذا محتمل. والله أعلم.\nوأما الثانية؛ فلكل من قتيبة ويحيى بن أيوب متابع:\nأما قتيبة؛ فتبعه علي بن حجر: عند النسائي (١/ ٢٩٧)، على خلاف عليه يأتي.\nلكن المتابعين ليحيى أكثر؛ فتابعه يحيى بن حسان: عند الدارمي (١/ ٣٧٠-٣٧١)، وعلي بن حجر أيضًا: عند ابن خزيمة في \"صحيحه\" (٣٠٦)، وكذا ابن","vol":"10","page":757},{"text":"منده - خلافًا لرواية النسائي -، وداود بن رشيد: عند البيهقي (٢/ ٤٤٦)؛ لكن ذكر المحقق أن في نسخة: \"والله\" بدل: \"وأبيه\".\nوعلى كل حال؛فرواية يحيى - حتى الآن - أرجح من رواية قتيبة؛ لاقترانها بمتابع قوي لم يختلف عليه، وهو يحيى بن حسان - وهو التنيسي -؛ وهو ثقة من رجال الشيخين؛ بخلاف متابع قتيبة - وهو علي بن حجر -؛ فقد اختلف عليه كما رأيت.\nوأما الثالثة؛ فقد تبين مما سبق أن مدار الحديث على أبي سهيل، وأن رواه عنه مالك وإسماعيل، وأنهما اختلفا عليه في زيادة: \"وأبيه\"؛ فأثبتها إسماعيل، ولم يذكرها مالك. فيرد حينئذ - في سبيل التوفيق بينهما - قاعدتان مشهورتان:\nإحداهما: زيادة الثقة مقبولة.\nوالأخرى: مخالفة الثقة لمن هو أوثق منه مردودة.\nفعلى أيهما ينبغي الاعتماد والعمل هنا؟!\nالذي تحرر عندي - من علم المصطلح، ومن تطبيقهم له على مفردات الأحاديث - أنه لا اختلاف بين القاعدتين؛ فإن الأولى محمولة على ما إذا تساويا في الثقة والضبط. وأما إذا اختلفا في ذلك؛ فالاعتماد على الأوثق والأحفظ.\nوبذلك تلتقي هذه القاعدة مع القاعدة الأخرى ولا تختلفان أبدًا، ويسمى حديث الأوثق حينذاك: محفوظًا، ومخالفه: شاذًا.\nوهذا هو المعتمد في تعريف (الشاذ) بحسب الاصطلاح؛ كما قال الحافظ (١) .\n_________\n(١) انظر \" شرح النخبة \" للحافظ ابن حجر (ص ٩، ١٤)","vol":"10","page":758},{"text":"إذا عرفت هذا؛ فقد تمهد لدينا إمكانية ترجيح رواية مالك على رواية إسماعيل بمرجحات ثلاثة:\nالأول: أن مالكًا أوثق من إسماعيل؛ فإن هذا - وإن كان ثقة -؛ فمالك أقوى منه في ذلك وأحفظ. ويكفي في الدلالة على ذلك أن الإمام البخاري سئل عن أصح الأسانيد؟ فقال:\nمالك عن نافع عن ابن عمر. وقال عبد الله بن أحمد:\nقلت لأبي: من أثبت أصحاب الزهري؟ قال: مالك أثبت في كل شيء.\nالثاني: أن مالكًا لم يختلف الرواة عليه في ذلك؛ خلافًا لإسماعيل؛ فمنهم من رواه عنه مثل رواية مالك، كما سبق.\nالثالث: أنني وجدت لروايته شاهدًا بل شواهد؛ خلافًا لرواية إسماعيل.\nفلا بأس من أن أسوق ما عرفت منها:\nالأول: عن أنس؛ وله طريقان:\nالأولى: عن قتادة عنه قال:\nسأل رجل رسول الله - ﷺ - فقال: يا رسول الله! كم افترض الله ﷿ على عباده من الصلوات؟ قال:\n\"افترض الله على عباده صلوات خمسًا\". قال: يا رسول الله! قبلهن أو بعدهن شيء؟ قال:\n\"افترض الله على عباده صلوات خمسًا\". فحلف الرجل لا يزيد عليه شيئًا، ولا ينقص منه شيئًا. قال رسول الله - ﷺ -:","vol":"10","page":759},{"text":"\"إن صدق الرجل؛ ليدخلن الجنة\".\nأخرجه النسائي (١/ ٨٠)، وابن حبان (١٤٤٤)، وأبو يعلى في \"مسنده\" (٢/ ٢٧٠) من طريق نوح بن قيس عن خالد بن قيس عن قتادة عنه.\nقلت: وهذا إسناد صحيح، ورجاله كلهم ثقات، وقد مضى في \"الصحيحة\" برقم (٢٧٩٤) .\nالثانية: عن ثابت عنه به مطولًا؛ وفيه سؤال الرجل عن الزكاة أيضًا، وعن صوم رمضان والحج، وفيه قوله:\nثم أولى، قال: والذي بعثك بالحق! لا أزيد عليهن ولا أنقص منهن. فقال النبي - ﷺ -:\n\"لئن صدق؛ ليدخلن الجنة\".\nأخرجه مسلم (١/ ٣٢)، وأبو عوانة (١/ ٢-٣)، والترمذي (٦١٩) - وحسنه -، والنسائي (١/ ٢٩٧)، والدارمي (١/ ١٦٤)، والبغوي في \"شرح السنة\" رقم (٤،٥)، وابن أبي شيبة في \"الإيمان\" (رقم ٥ - بتحقيقي)، وأحمد (٣/ ١٤٣،١٩٣)، ابن منده في \"الإيمان\" (ق ١٦/ ٢) من طرق عن سليمان بن المغيرة عنه.\nوعلق البخاري في \"صحيحه\" بعضه (١/ ٢٥/ ١٩ - مختصر البخاري - بقلمي) .\nوكنت عزوته إليه عزوًا مطلقًا في تعليقي على \"الإيمان\"، فأوهم أنه عنده مسند أيضًا؛ فليقيد.\nالثاني: عن أبي هريرة:\nأن أعرابيًا جاء إلى رسول الله - ﷺ - فقال: يا رسول الله! دلني على عمل إذا عملته دخلت الجنة؟ قال:","vol":"10","page":760},{"text":"\"تعبد الله لا تشرك به شيئًا\" (ثم ذكر - ﷺ - الصلاة والزكاة ورمضان) . قال: والذي نفسي بيده! لا أزيد على هذا شيئًا أبدًا، ولا أنقص منه. فلما ولى قال النبي - ﷺ -:\n\"من سره أن ينظر إلى رجل من أهل الجنة؛ فلينظر إلى هذا\".\nأخرجه مسلم (١/ ٣٣)، وأبو عوانة (١/ ٤)، وابن منده (١٦/ ٢) .\nالثالث: عن ابن عباس؛ وله عنه طريقان:\nالأولى: عن سالم بن أبي الجعد عنه قال:\nجاء أعرابي إلى النبي - ﷺ - فقال ... الحديث نحو حديث أنس من الطريق الثاني؛ وفي آخره:\nفضحك النبي - ﷺ - حتى بدت نواجذه، ثم قال:\n\"والذي نفسي بيده! لئن صدق؛ ليدخلن الجنة\".\nأخرجه الدارمي (١/ ١٦٥)، وابن أبي شيبة في \"الإيمان\" (رقم ٤ - بتحقيقي) عن ابن فضيل عن عطاء بن السائب عن سالم بن أبي الجعد ...\nقلت: ورجال إسناده ثقات رجال البخاري؛ إلا أن عطاء بن السائب كان اختلط.\nوالأخرى: عن كريب مولى ابن عباس عنه نحوه؛ وفيه تسمية الرجل بـ: (ضمام ابن ثعلبة)؛ وفيه قال:\nثم قال: لا أزيد ولا أنقص، ثم انصرف إلى بعيره. فقال رسول الله - ﷺ - حين ولى:","vol":"10","page":761},{"text":"\"إن يصدق ذو العقيصتين؛ يدخل الجنة\".\nأخرجه الدارمي، وأحمد (١/ ٢٥٠،٢٦٤) من طريق محمد بن إسحاق: حدثني سلمة بن كهيل ومحمد بن الوليد بن نويفع عنه.\nقلت: وهذا إسناد حسن. وسكت عليه الحافظ (١/ ١٦١) مشيرًا بذلك إلى تقويته.\nوقد جاءت تسميته بـ: (ضمام بن ثعلبة) في طريق ثالثة عن أنس بن مالك؛ نحو الطريق الثاني عنه باختصار بلفظ:\nفقال الرجل: آمنت بما جئت به، وأنبأنا رسول من ورائي من قومي، وأنبأنا ضمام ابن ثعلبة أخو بني سعد بن بكر.\nأخرجه البخاري (٥٠ - المختصر)، والنسائي (١/ ٢٩٧)، وأحمد (٣/ ١٦٨)، وابن منده من طريق عن الليث عن سعيد عن شريك بن أبي نمر أنه سمع أنس ابن مالك.\nوإسناده على شرط الشيخين؛ على ضعف في شريك هذا.\nوبالجملة؛ فهذه شواهد ثلاثة لحديث مالك؛ من رواية أنس وابن عباس وأبي هريرة، لم يرد فيها تلك الزيادة:\n\"وأبيه\"، فدل ذلك على أنها زيادة شاذة غير محفوظة.\nومما لا شك فيه أن الاستشهاد المذكور، إنما هو باعتبار أن الحادثة واحدة في الأحاديث الأربعة، وهو الذي صرح به ابن بطال وآخرون في خصوص الحديثين الأولين: حديث طلحة، وحديث أنس، فجزموا بأن الرجل المبهم في الحديث","vol":"10","page":762},{"text":"الأول: هو ضمام بن ثعلبة المصرح به في بعض طرق الحديث الثاني، وحديث ابن عباس أيضًا الثالث. قال الحافظ في \"الفتح\" (١/ ٨٨):\n\"والحامل لهم على ذلك: إيراد مسلم لقصته عقب حديث طلحة، ولأن في كل منهما أنه بدوي، وأن كلًا منهما قال في آخر حديثه: لا أزيد على هذا ولا أنقص\".\nقلت: وكذلك في حديث ابن عباس وحديث أبي هريرة كما تقدم؛ فهي أحاديث أربعة، تتحدث عن قصة واحدة، فإذا تفرد أحد الرواة عنهم بشيء دون الآخرين؛ قام في النفس مانع من قبولها، لا سيما إذا اختلف عليه في ذلك؛ كهذه الزيادة: \"وأبيه\"؛ لأنه يلزم من قبولها توهيم الرواة الآخرين، ونسبتهم إلى قلة الضبط والحفظ. وإذا كان لا بد من ذلك؛ فنسبة الفرد الواحد إلى ذلك أولى، كما لا يخفى على أولي النهى.\nوأما ما ذكره الحافظ عن القرطبي؛ أنه تعقب جزم ابن بطال المتقدم؛ بأن سياق حديث طلحة وأنس، مختلف، وأسئلتهما متباينة! فالجواب:\nأنه لا اختلاف ولا تباين في الحقيقة؛ وإنما هو الاختصار من بعض الرواة حسب المناسبات؛ ألا ترى إلى حديث أنس من الطريق الأولى كم هو مختصر عنه في الطريق الأخرى؟! فهل يقول قائل: إنهما يتحدثان عن قصتين مختلفتين؛ لتباين الأسئلة فيهما؟! وكذلك يقال عن حديث ابن عباس في طريقيه!\nفإذا كان هذا الاختلاف في حديث الرواي الواحد لا يدل على تعدد القصة؛ فأولى أن لا يدل عليه الاختلاف في حديث راويين مختلفين. وهذه هي طريقة العلماء المحققين.","vol":"10","page":763},{"text":"ألا ترى إلى العلامة ابن القيم في (فصل صلاة الخوف) من كتابه \"زاد المعاد\"؛ كيف أنه لم يجعل كل رواية رويت في صلاة الخوف صفة مستقلة؟! بل أنكر ذلك فقال:\n\"وقد روي عنه - ﷺ - في صلاة الخوف صفات أخر ترجع كلها إلى هذا، وهذه أصولها، وربما اختلف بعض ألفاظها، وقد ذكرها بعضهم عشر صفات، وذكرها ابن حزم نحو خمس عشرة صفة، والصحيح ما ذكرناه أولًا (يعني: ست صفات)؛ وهؤلاء كلما رأوا اختلاف الرواة في قصة؛ جعلوا ذلك وجوهًا من فعل النبي - ﷺ -، وإنما هو من اختلاف الرواة\".\nوالخلاصة: أن الزيادة المذكورة في حديث طلحة - وكذا في حديث أبي هرية الذي قبله - زيادة شاذة لا تصح عندي. ومن صححها؛ فإنما نظر إلى كون راويها - إسماعيل بن جعفر - ثقة، دون النظر إلى المخالفة - مالك - له فيها، واختلاف الرواة على إسماعيل في إثباتها.\nفلا جرم أن أعرض عن روايتها إمام الأئمة أبو عبد الله البخاري، وهذا هو غاية الدقة في التخريج، جزاه الله خيرًا.\nثم إنه قد بدا لي شيء آخر أكد لي نكارة الزيادة في حديث طلحة خاصة، ألا وهو أنه بينما نرى الأعرابي السائل لرسول الله - ﷺ - عن الإسلام؛ يحلف بالله دون سواه؛ إذا بالرسول - ﷺ - يحلف بأبيه كما تقول الزيادة! فهذه المقابلة مستنكرة عندي مهما قيل في تأويل الزيادة. والله أعلم.\nثم رأيت ابن عبد البر قد جزم في \"التمهيد\" (١٤/ ٣٦٧) بأن الزيادة غير محفوظة - كما سيأتي -؛ فالحمد لله على توفيقه.","vol":"10","page":764},{"text":"(تنبيه): خفي هذا التحقيق - حول حديث الترجمة - على كثير من المتقدمين والمتأخرين؛ اتكالًا منهم على وروده في \"الصحيح\"، دون أن يتنبهوا لما جاء في تعريف الحديث الصحيح في علم المصطلح؛ من قولهم: \"ولم يشذ ولم يعل\"! أو لوجود زيادة في بعض الطرق دون بعض؛ فيحيل في حديث الزيادة - الضعيف سنده - على الحديث الخالي منها لصحة سنده!\nوهذا ما وقع فيه المعلق على \"مسند أبي يعلى\"، فإنه لما تكلم على حديث الزيادة من طريق شريك؛ قال (١٠/ ٤٨٠):\n\"إسناده ضعيف؛ لضعف شريك بن عبد الله القاضي\"، فأصاب؛ إلا أنه تابع فقال:\n\"غير أن الحديث صحيح، وقد تقدم برقم (٦٠٨٢)، وسيأتي برقم (٦٠٩٤)، وأما الجزء الثاني (يعني: الذي فيه ذكر الصدقة)، فقد تقدم برقم (٦٠٨٠)، وإسناده صحيح أيضًا\"!\nفأخطأ في هذا التصحيح؛ لأن الحديث بالأرقام الثلاثة التي أشار بها إليه؛ ليس فيها جملة القسم بالله أو أبيه؛ وهي شاذة كما علمت.\nومن هذا القبيل: زيادة تفرد بها ابن حبان (١/ ٣٢٩/ ٤٣٤) في آخر القضية الأولى بلفظ:\nقال: فيرون أن للأم ثلثي البر.\nوإسناده هكذا: أخبرنا أبو خليفة قال: حدثنا إبراهيم بن بشار الرمادي قال: حدثنا سفيان عن عمارة بن القعقاع عن أبي زرعة به.","vol":"10","page":765},{"text":"قلت: وإبراهيم بن بشار - وإن كان صدوقًا -؛ ففيه كلام من قبل حفظه. ولذلك قال الذهبي في \"الكاشف\":\n\"ليس بالقوي\".\nوأصل هذا: ما رواه عبد الله بن أحمد في \"العلل\" (٢/ ٣٣٢/ ٢٣١٥) - وعنه ابن أبي حاتم في \"الجرح\" - عن أبيه أحمد أنه قال في إبراهيم هذا:\n\"كان يحضر معنا عند سفيان، ثم يملي على الناس ما سمعوه من سفيان، وربما أملى عليهم ما لم يسمعوا، كأنه يغير الألفاظ، فتكون زيادة في الحديث. فقلت له: ألا تتقي الله؟! تملي عليهم ما لم يسمعوا؟! وذمه في ذلك ذمًا شديدًا\".\nوقول البخاري في \"التاريخ\" (١/ ١/ ٢٧٧):\n\"يهم في الشيء بعد الشيء\"، وقول ابن معين:\n\"لم يكن يكتب عند سفيان، وكان يملي على الناس ما لم يقله سفيان\".\nوراجع \"التهذيب\" إن شئت.\nوأقول: ويؤيد ما قاله هؤلاء الأئمة - جزاهم الله عن المسلمين خيرًا! - إن الحديث أخرجه الحميدي في \"مسنده\" (٢/ ٤٧٦/ ١١١٨) قال: حدثنا سفيان به؛ دون قوله:\nفيرون أن للأم ثلثي البر.\nوتابعه أبو بكر محمد بن ميمون المكي: حدثنا سفيان بن عيينة به.\nأخرجه ابن ماجه (٣٦٥٨) .\nوشيخه محمد هذا؛ وثقه بعضهم، وكنيته في \"التهذيب\": (أبو عبد الله) . فالله أعلم.","vol":"10","page":766},{"text":"قلت: فالزيادة المذكورة منكرة؛ لمخالفة الرمادي للحافظ الحميدي ومن تابعه من جهة، ولعدم ورودها في الطرق الأخرى المتقدمة.\nومن هذا التحقيق؛ تعلم خطأ قول المعلق على \"الإحسان\" (٢/ ١٧٦ - مؤسسة الرسالة):\n\"إسناده صحيح على شرط الشيخين؛ غير إبراهيم بن بشار الرمادي؛ وهو حافظ، وقد توبع ... \"!! ثم أفاض في تخريجه!!\nفأقول:\nأولًا: ليس إسناده بصحيح؛ لما علمت من حال الرمادي في روايته عن سفيان.\nثانيًا: لو سلم منه؛ فدونه الراوي عنه أبو خليفة - واسمه الفضل بن الحباب -، وليس من رجال الشيخين، ولا بقية الستة! ثم هو مختلف فيه: فمنهم من وثقه، ومنهم من تكلم فيه. وقد ساق له الحافظ في \"اللسان\" حديث جابر رفعه:\n\"من وسع على نفسه وأهله يوم عاشوراء ... \" الحديث. واستظهر أن الغلط فيه من أبي خليفة. والله أعلم.\nثالثًا: لو سلمنا - فرضًا - بصحة إسناده؛ فذلك مما لا يستلزم صحة متنه؛ إلا إذا سلم من الشذوذ والعلة، وهو غير سالم كما عرفت مما سبق. والله ﷾ أعلم.\nوبعد تخريج حديث طلحة بن عبيد الله من رواية إسماعيل بن جعفر بسنين؛ طبع كتاب \"التمهيد\" للحافظ ابن عبد البر، فرأيته ذكر هذا الحديث تحت حديث:","vol":"10","page":767},{"text":"\"إن الله ينهاكم أن تحلفوا بآبائكم ... \" الحديث، متفق عليه، وهو مخرج في \"الإرواء\" (٢٥٦٠)، أورده تحته؛ لمخالفته إياه في الحلف بالأب، فقال (١٤/ ٣٦٧) مجيبًا عن هذه الزيادة:\n\"هذه لفظة غير محفوظة في هذا الحديث من يحتج به، وقد روى هذا الحديث مالك وغيره عن أبي سهيل؛ لم يقولوا ذلك فيه. وقد روي عن إسماعيل بن جعفر هذا الحديث وفيه: \"أفلح - والله! - إن صدق\" أو: \"دخل الجنة - والله! - إن صدق\"، وهذا أولى من رواية من روى: \"وأبيه\"؛ لأنها لفظة منكرة، تردها الآثار الصحاح\".\nقلت: فوافق قول هذا الحافظ ما كنت انتهيت إليه من شذوذ هذه اللفظة. فالحمد لله على توفيقه، وأسأله المزيد من فضله.\nوقد رويت هذه اللفظة في قصة أخرى، وهي منكرة أيضًا فيها، وسيأتي تخريجها والكلام عليها برقم (٦٣١١) .\n<span data-type=\"title\" id=toc-5009>٤٩٩٣ </span>- (إن الله إذا أحب عبد ًا وأراد أن يصافيه؛ صب عليه البلاء صبًا، وثجه عليه ثجًا؛ فإذا دعا العبد قال: يا رباه! قال الله: لبيك عبد ي! لا تسألني شيئًا إلا أعطيتك؛ إما أن أعجله لك، وإما أن أدخره لك) .\nضعيف\nأخرجه ابن أبي الدنيا في \"المرض والكفارات\" (٨٥/ ٢-٨٦/ ١) من طريق يزيد الرقاشي عن أنس بن مالك مرفوعًا.\nقلت: ويزيد هذا ضعيف.\nولذلك أشار المنذري (٤/ ١٤٦-١٤٧) إلى تضعيف الحديث.","vol":"10","page":768},{"text":"<span data-type=\"title\" id=toc-5010>٤٩٩٤ </span>- (إن الله ﷿ يقول للملائكة: انطلقوا إلى عبد ي فصبوا عليه البلاء صبًا. فليأتونه فيصبون عليه البلاء صبًا، فيحمد الله. فيرجعون فيقولون: ربنا! صببنا عليه البلاء كما أمرتنا. فيقول: ارجعوا؛ فإني أحب أن أسمع صوته) .\nضعيف جدًا\nأخرجه المخلص في \"العاشر من حديثه\" (٢٠٧/ ١): حدثنا عبد الواحد: حدثنا أيوب بن سليمان: حدثنا أبو اليمان: حدثنا عفير بن معدان عن سليم ابن عامر عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عفير هذا؛ وهو ضعيف جدًا، كما تقدم برقم (٢٩٣)، ونقلته ثمة عن الهيثمي.\nوأما في هذا الحديث؛ فقال (٢/ ٢٩١): إنه ضعيف، فقط! والصواب الأول. وعزاه للطبراني في \"الكبير\".\nوكذلك صنع المنذري (٤/ ١٤٧)؛ وأشار إلى تضعيف الحديث.\nوأخرجه الطبراني (٨/ ١٩٥/ ٧٦٩٧)، والبغوي أيضًا في \"شرح السنة\" (١٤٢٥) من الوجه المذكور.","vol":"10","page":769},{"text":"<span data-type=\"title\" id=toc-5011>٤٩٩٥ </span>- (إن الله ليجرب أحدكم بالبلاء وهو أعلم به؛ كما يجرب أحدكم ذهبه بالنار: فمنه ما يخرج كالذهب الإبريز؛ فذلك الذي نجاه الله من الشبهات، ومنه ما يخرج كالذهب دون ذلك؛ فذلك الذي يشك بعض الشك، ومنه ما يخرج كالذهب الأسود؛ فذلك الذي قدافتتن) .\nضعيف جدًا\nأخرجه ابن أبي الدنيا في \"الكفارات\" (٨٦/ ١)، ومن طريقه","vol":"10","page":769},{"text":"الأصفهاني في \"الترغيب\" (٥٩/ ١) من طريق عفير بن معدان عن سليم بن عامر عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ لما سبق في الذي قبله.\nوبه: أخرجه الطبراني؛ كما في \"الترغيب\"، و\"المجمع\"؛ وضعفاه.\n<span data-type=\"title\" id=toc-5012>٤٩٩٦ </span>- (للمصيبات والأوجاع أسرع في ذنوب العبد مني في هذه الشجرة) .\nضعيف\nأخرجه أبو يعلى (٣/ ١٠٦٣)، وابن أبي الدنيا (٧٠/ ٢،٧٣/ ١) عن حسن بن صالح عن جابر الجعفي عن زياد النميري عن أنس بن مالك قال:\nأتى رسول الله - ﷺ - شجرة؛ فهزها حتى تساقط ورقها، ثم قال ... فذكره.\nقلت: وهذا إسناد ضعيف؛ زياد النميري ضعيف.\nومثله - بل شر منه - جابر الجعفي.\nولذلك أشار المنذري إلى تضعيف الحديث (٤/ ١٤٩) .\nوقصر الهيثمي في \"المجمع\" (٢/ ٣٠١)؛ فأعله بضعف الجعفي فقط!","vol":"10","page":770},{"text":"<span data-type=\"title\" id=toc-5013>٤٩٩٧ </span>- (كان إذا فرغ من صلاته؛ رفع يديه وضمهما وقال: رب! اغفر لي ما قدمت وما أخرت، وما أسررت وما أعلنت، وما أسرفت، وما أنت أعلم به مني؛ أنت المقدم وأنت المؤخر، لا إله إلا أنت، لك الملك، ولك الحمد) .\nمنكر بهذا السياق\nأخرجه عبد الله بن المبارك في \"الزهد\" (١١٥٤): أخبرنا","vol":"10","page":770},{"text":"عبد العزيز بن أبي رواد قال: حدثني علقمة بن مرثد وإسماعيل بن أمية: أن رسول الله - ﷺ - كان ... إلخ.\nقلت: وهذا إسناد ضعيف؛ لإعضاله؛ فإن علقمة وإسماعيل لم يثبت لهما لقاء أحد من الصحابة.\nثم إن ذكر رفع اليدين وضمهما فيه، وزيادة: \"لك الملك ولك الحمد\"؛ كل ذلك منكر؛ فقد وصله مسلم من طريق أخرى من حديث علي ﵁ بحديث دعاء الاستفتاح مطولًا؛ وفي آخره:\n\"وإذا سلم قال: اللهم! اغفر لي ... \" إلخ دون الزيادة.\nوكذلك أخرجه أبو داود، وغيره، وهو مخرج في \"صحيح أبو داود\" (٧٣٨/ ١٣٥٢) .\nوعزاه الشيخ حبيب الرحمن الأعظمي في تعليقه على \"الزهد\" لأبي داود فقط؛ وهو تقصير واضح!\nوبهذه المناسبة أقول: لقد اطلعت منذ ثلاث سنين على الجزء الأول من كتاب بعنوان:\n\"الألباني شذوذه وأخطاؤه\"؛ بقلم أرشد السلفي، طبع المطبعة العلمية - ماليكاؤن (ناسك) الهند، ثم على الجزء الثاني منه؛ فتصفحتهما، فتبين لي أن مؤلفه من متعصبة الحنفية، وله اطلاع لا بأس به على كتب الحديث ورجاله، ولم نعرف شخصه، بل غلب على الظن أن هذا الاسم مزور لا حقيقة له! ولذلك دارت الظنون حول بعض المشهورين بعدائهم الشديد للسنة وأهلها، ولكن لما كان","vol":"10","page":771},{"text":"لا يجوز الحكم بالظن؛ أمسكنا عن الجزم بهويته، ثم بدأت الأخبار تتوارد من هنا وهناك أنه هو الشيخ حبيب الرحمن الأعظمي المذكور!\nفإذا ثبت هذا؛ فإنه يؤسفني أن يحشر نفسه في زمرة أعداء السنة، في الوقت الذي يتظاهر بخدمتها وتحقيق كتبها، ولا يظهر لي شخصيًا إلا كل ود واحترام حينما كنا نلتقي به في المكتب الإسلامي في بيروت، وكان يومئذ على تصحيح تجارب كتاب \"مصنف عبد الرزاق\"!!\nوإلى أن نتيقن أنه هو؛ فإنه لا بد لي من أن أشير إلى أن الرد المذكور محشو بالبهت والافتراء علي، وبالجهل بعلم الحديث ومصطلحه، والطعن في أهله؛ كالإمام أحمد وابن تيمية وغيرهما، مع التعصب الشديد للمذهب الحنفي.\nوهذا - بالطبع - لا يعني أنه لم يصب في شيء مطلقًا مما انتقدني فيه! فما منا من أحد إلا رد ورد عليه؛ إلا النبي - ﷺ -، كما قال الإمام مالك ﵀.\nولدي الآن مسودة الرد على الجزءين المذكورين؛ فإذا انكشف الغطاء وتيقنا أنهما للشيخ الأعظمي؛ استخرنا الله في تبييضهما، عسى الله أن ييسر لنا نشرهما.\n<span data-type=\"title\" id=toc-5014>٤٩٩٨ </span>- (ما من عبد يمرض؛ إلا أمر الله حافظه أن ما عمل من سيئة فلا يكتبها، وما عمل من حسنة أن يكتبها عشر حسنات؛ وأن يكتب له من العمل الصالح كما كان يعمل وهو صحيح؛ وإن لم يعمل) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٥٦٦) من طريق عبد الأعلى ابن أبي المساور: أخبرنا محمد بن عمرو بن عطاء عن أبي هريرة قال: قال رسول الله - ﷺ - ... فذكره.","vol":"10","page":772},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ عبد الأعلى هذا؛ قال الحافظ:\n\"متروك. وكذبه ابن معين\".\nقلت: ومنه تعلم تساهل الهيثمي في قوله (٢/ ٣٠٤):\n\"رواه أبو يعلى، وفيه عبد الأعلى بن أبي المساور، وهو ضعيف\"!\nقلت: وقد خولف في إسناده؛ فقال ابن أبي الدنيا في \"الكفارات\" (٨٧/ ١) حدثنا علي بن الجعد قال: أخبرني أبو مسعود الجريري عن محمد بن عمرو بن عطاء عن أبيه عن أبي هريرة به.\nقلت: فزاد في الإسناد: (عن أبيه) ! ولم أعرفه، ولم يذكره البخاري ولا ابن أبي حاتم في كتابيهما، ولا غيرهما من المتأخرين؛ فهو علة الحديث؛ فإن رجاله كلهم ثقات؛ غير أن أبا مسعود الجريري كان اختلط قبل موته بثلاث سنين.\nلكن للحديث إسناد آخر جيد؛ إلا أنه موقوف، فقال ابن أبي الدنيا (٦٧/ ١):حدثنا أحمد بن حنبل: أخبرنا عبد الله: أخبرنا الأوزاعي عن حسان بن عطية عن أبي هريرة قال:\nإذا مرض العبد المسلم؛ يقال لصاحب اليمين: اكتب على عبد ي صالح ما كان يعمل. ويقال لصاحب الشمال: أقصر عن عبد ي ما كان في وثاقي. فقال رجل عند أبي هريرة: يا ليتني لا أرال (١) ضاجعًا. فقال أبو هريرة: كره للعبد الخطايا.\nوهذا إسناد رجاله ثقات رجال الشيخين.\n_________\n(١) كذا الأصل بالإهمال! فيمكن أن تقرأ: (أراك)، أو: (أزال) .","vol":"10","page":773},{"text":"ثم استدركت، فقلت: الظاهر أنه منقطع؛ فإنهم لم يذكروا لحسان بن عطية رواية عن أبي هريرة وغيره من الصحابة؛ غير أبي أمامة المتوفى سنة (٨٦)، وقالوا: أرسل عن أبي واقد الليثي؛ وقد توفي سنة (٦٨)، وأبو هريرة توفي قبله بنحو عشر سنين؛ فإنه توفي سنة (٥٩) على أكثر ما قيل.\nوجملة القول؛ أن الحديث ضعيف مرفوعًا وموقوفًا.\n<span data-type=\"title\" id=toc-5015>٤٩٩٩ </span>- (من عاد مريضًا وجلس عنده ساعة؛ أجرى الله له عمل ألف سنة لا يعصي الله فيها طرفة عين) .\nموضوع\nأخرجه ابن أبي الدنيا في \"الكفارات\" (ق ١٦٤/ ١)، وأبو نعيم في \"الحلية\" (٨/ ١٦١) و\"أخبار أصبهان\" (١/ ١١٤،٣٢٥) من طريق عبد المجيد بن عبد العزيز بن أبي رواد عن وهيب بن الورد عن أبي منصور عن رجل من الأنصار [عن أبان] عن أنس بن مالك مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث وهيب، لم نكتبه إلا من حديث سعيد بن يحيى. وعبد المجيد\".\nقلت: هو عند بن أبي الدنيا من غير طريق سعيد بن يحيى - وهو ابن سعيد الأنصاري -؛ فإنه قال: حدثنا عبد الوهاب الوراق قال: حدثنا عبد المجيد ...\nوهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: أبان هذا - وهو ابن أبي عياش - متروك؛ كما قال الحافظ.\nالثانية: رجل من الأنصار؛ مبهم.\nالثالثة: أبو منصور؛ لم أعرفه.","vol":"10","page":774},{"text":"الرابعة: عبد المجيد بن عبد العزيز؛ قال الحافظ:\n\"صدوق يخطىء، وكان مرجئًا، أفرط ابن حبان فقال: متروك\".\nوالحديث؛ قال المنذري (٤/ ١٦٣):\n\"رواه ابن أبي الدنيا في \"كتاب المرض والكفارات\"، ولوائح الوضع عليه تلوح\".\n(تنبيه): هكذا لفظ الحديث: \"ألف سنة\" عند مخرجيه؛ إلا أنه وقع في نسخة أخرى من \"الكفارات\" بلفظ: \"سنة\"، فالظاهر أنه سقط منها (ق ٧١/ ١) لفظة: \"ألف\"!\nويؤيده أن المنذري لما عزاه إليه؛ ذكره باللفظ الأول: \"ألف سنة\".\nوكأنه لذلك حكم على الحديث بالوضع. والله أعلم.\n<span data-type=\"title\" id=toc-5016>٥٠٠٠ </span>- (لا ترد دعوة المريض حتى يبرأ) .\nموضوع\nأخرجه ابن أبي الدنيا في \"الكفارات\" (٧١/ ٢): حدثنا سويد بن سعيد: أخبرنا عبد الرحيم بن زيد عن أبيه عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عبد الرحيم بن زيد - وهو ابن الحواري العمي -؛ كذبه ابن معين. وقال البخاري:\n\"تركوه\".\nوأبوه زيد ضعيف.\nوسويد بن سعيد؛ كان يتلقن؛ كما تقدم مرارًا.\nوالحديث؛ أورده المنذري (٤/ ١٦٤) من رواية ابن أبي الدنيا؛ مشيرًا لضعفه.","vol":"10","page":775},{"text":"انتهى بفضل الله وكرمه المجلد العاشر من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيئ في الأمة \"\nويليه إن شاء الله تعالى المجلد الحادي عشر، وأوله حديث:\n٥٠٠١ - (من استرجع عند المصيبة جبر الله مصيبته) .\n\" وسبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"10","page":776},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-5019>المقدمة:</span>\nالحمدُ لله وحْدَه، والصلاة والسَّلام على مَنْ لا نبيَّ بَعْدَه، وبعد:\nفهذا هو المجلدُ الحادي عشر من \" سلسلةِ الأحاديث الضعيفة والموضوعةِ، وأثرها السيئ في الأمة \"؛ يَخْرُج إلى عالمِ المطبوعاتِ ليرى النورَ بعد عشراتِ السنين، يخرجُ إلى قُرائهِ ومُنْتَظِرِيه وراغبيهِ بمئاتِ الأحاديثِ الضَّعيفةِ والموضوعةِ في مجالاتِ الشريعة المختلفةِ؛ من العقائد، والآدابِ والأخلاقِ، والأحكامِ، وغير فلكَ مِمَّا سيَراه كل مُحبٍّ للعِلْم وأهلِهِ، يخرجُ ليلحقَ بأمثالِه من المجلداتِ السابقةِ، ليكونَ المسلمُ على بَينَةٍ مِنْ أَمْرِ دِينِهِ، فلا ينْسِبُ إلى نبيِّهِ - ﷺ - ما لم يَقُلْهُ، فيقعَ تحتَ وعِيدِ قَوْلِهِ - ﷺ -: \" كفَى بالمرء إثمًا أنْ يُحَدِّبَ بكلِّ ما سَمعَ \"، أو تحتَ وعيدِ قولِهِ الآخر: \" مَنْ كذب على مُتَعَمِّدًا؛ فَلْيَتَبَؤأْ مقعَدَهُ مِنَ النار \"، وحتى لا يقعَ المسلمُ في الضلالِ والبدعةِ، ويصرفَ جُهدَهُ ووقتَهُ فيما لم يشرعْهُ الله ورسولُه، وهو يحسَبُ أنه يُحْسِنُ صُنْعًا!!\nوسيرى القارئُ الكريمُ تحتَ أحاديثِ هذا المجلَّدِ- كسابقه- الكثيرَ والكثيرَ مِنَ الأبحاثِ والتحقيقاتِ الحديثيَّةِ، والردودِ العلميةِ القويَّةِ، والفوائدِ والتنبيهاتِ الخفيَّةِ؛ كلّ في مكانهِ ومناسبتِهِ، وخُذْ أمثلةً على ذلك الأحاديث:\n(٥٠٠٩، ٥٠١٦، ٥٠٢٠، ٥٠٢٣، ٥٠٤٨، ٥٠٣٥، ٥٠٢٨، ٥٠٢٦، ٥٠٢٥، ٥٠٤٩، ٥٠٩٥، ٥٠٨٦، ٥٠٨٣، ٥٠٦٦، ٥٠٩٦، ١٨٠٧، ٥١٥١، ٥١٢٠، ٥١٢٨، ٥١٢٦، ٥١٣٥، ٥١٤٨٤٢، ٥١، ٥١٥١، ٥١٥٤، ٥١٥٥، ٥١٨٦، ٥١٨٢، ٥١٧٣، ٥١٧٢، ٥١٥٨، ٥١٩٩، ٥١٩١-٥٢١٧٤، ٥٢٠٦، ٥٢٠، ٥٢٢١، ٥٢٢٨، ٥٢٣٥، ٥٢٤٠، ٥٢٥١، ٥٢٥٤، ٥٢٧٧، ٥٢٩٠، ٥٢٩٦، ٥٣٠٥، ٥٣١١، ٥٣٢٠، ٥٣٢٦، ٥٣٤٢، ٥٣٥٣، ٥٣٥٥، ٥٣٦١، ٥٣٧١- ٥٣٧٥، ٥٣٩٧، ٥٤١٢، ٥٤٢٠- ٥٤٢٣، ٥٤٣٣، ٥٤٤٥- ٥٤٥٥، ٥٤٥٨، ٥٤٦٠، ٥٤٦١، ٥٤٦٤، ٥٤٧٣، ٥٤٦٩، ٥٤٨٤، ٥٤٩٩) .\nوبطبيعة الحال؛ فإن هذا المجلد- كسَابِقِه- لم يُراجِعْهُ الشيخُ المراجعةَ الأخيرة لتهيئته للطباعة، ولو فعل لزاد وأفاد، ومن ذلك- بل أهمه- أننا وجَلْنَا عددًا من الأحاديثِ لم\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n هذه ملاحظات على المجلد الحادي عشر وقفت عليها في موقع ثمرات المطابع - جزاهم الله خيرا - وأحببت إضافتها هنا تنبيها للقارئ\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة\n_________\nالملاحظات:\nسبق التنبيه على أهم الإشكالات الواردة على كتب الشيخ المطبوعة بعد وفاته ﵀ وغفر له ومن ذلك:\n- أن الشيخ لم يراجع المراجعة النهائية ومن له عناية بكتب الشيخ عرف أهمية هذا العمل بالنسبة لكتبه.\n- أن الشيخ لم يحكم على مجموعة من الأحاديث فجاء الناشر بمجموعة من طلاب العلم - حسب وصفه لهم - فوضعوا لها الحكم المناسب عليها من خلال دراسة الشيخ لطرقه وتحقيقه، وليت الناشر سماهم إذن لأحسن الإحالة لو كانت على مليء، وليته أضاف الحكم بين قوسين معكوفتين ليعرف القارئ أن هذه الزيادات على كلام المؤلف رحمه الله تعالى وقد أشار الناشر إلى أرقام هذه الأحاديث في مقدمة المجلد وبلغت ٥٣حديثًا\n- وبالطبع خلا هذا المجلد من مقدمات المؤلف المعهودة بطولها وما فيها من فوائد ودراسات وقضايا وردود.\n- إلا أن جهد الناشر في العناية بالكتاب، يظهر في التعليقات المختلفة التي تدل على مقابلة الكتاب على كثير من أصوله ونحوها من وجوه العناية الأخرى المشكورة.\n- أشار الشيخ إلى حذف حديث رقم ٢٣ من صحيح الكلم الطيب لأنه ذهب إلى ضعفه ١١/١/٣٣.\n- في الكتاب فائدة هامة حول معنى حديث (زينوا القرآن بأصواتكم) ١١/٢/٥٢٤-٥٢٨.","vol":"11","page":3},{"text":"يُثَبِّتْ عليها الشيخُ﵀- الحُكْمَ المختصرَ قبلَ التخريجِ- كعادتِه-، فَوَضَعْنَا الحكمَ المناسِبَ عليها من خلالِ دراسةِ الشيخِ لطُرقهِ وتحقيقه، مع الرجوع إلى بعض إخواننا طلابِ العلْمِ في ذلكَ، وإليكَ أرقام هذه الأحاديث كلّها: (٥٠٠١، ٥٠٠٩، ٥٠٢٠، ٥٠٣٩،٥٠٢٤، ٥٠٤٠، ٥١٤٦،٥٠٤٤، ٥١٥٠، ٥١٥٢، ٥١٥٧،٥١٥٥، ٥١٦٦،٥١٦٢، ٥١٨٧، ٥٢١٧، ٥٢١٩، ٥٢٣٠، ٥٢٤٢، ٥٢٥٣، ٥٢٥٧، ٥٢٦٠، ٥٢٦٤، ٥٢٦٦، ٥٢٦٨، ٥٢٨٧، ٥٢٨٨، ٥٢٩١، ٥٢٩٥، ٥٣٠٦، ٥٣٠٨، ٥٣٠٩، ٥٣١١، ٥٣١٤، ٥٣١٨، ٥٣٤٥، ٥٣٤٩، ٥٣٥٧، ٥٣٦٤، ٥٣٧٦، ٥٣٨٥، ٥٣٩٠، ٥٣٩٢، ٥٤١٠، ٥٤١٢، ٥٤١٥، ٥٤٧٠، ٥٤٧١، ٥٤٧٣، ٥٤٧٩، ٥٤٨٩، ٥٤٩٠، ٥٤٩٨) .\nوهناكَ حديثٌ قُمْنَا بِحَذْفِهِ؛ نظرًا لرجوع الشَّيخِ﵀- عن تضعيفه، وتخرِيجِه إيَّاهُ في \" الصحيحة \"، وهُو الحديث (٥٢٠٩)، وآخرُ خُرِّجَ هناكَ، لكنْ لَم نَرَ حَذْفَهُ؛ لأنَّ فيه هنا فَوَائدَ زَوَائدَ على ما هُنَالك، وهو الحديث (٥٠٠٤) .\nووجدنا- أيضًا- بعضَ الأحاديثِ أَخَذَتِ الرقمَ المكررَ قبلَها، فَفَصَلْنا اللاحقَ عن السَّابقِ بوضع [/م] بعد الرقم المكرر، ولم نُعدِّلِ الأرقامَ؛ لأن الشيخَ﵀- كانَ يُحِيلُ عليها في كُتُبِه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهذه الأحاديث هي: (٥٠٤٣، ٥١٤١، ٥١٤٢) .\nوقَدْ وجَدْنَا- أيضًا- قَفْزًَا في ترقيمِ الأحَاديثِ في ثَلاثَةِ مَواضعَ، نَتَجَ عنها سُقُوطُ ثلاثة أرقامً، وهي: (٥١٧٨، ٥٢٧٨، ٥٢٩٢) .\nوأخيرًا؛ لا يفُوتنا التوجُّه بالشُّكْرِ إلى كلِّ مَنْ كانتْ له يَدٌ في إنجازِ هذا العملِ العظيم في جَميع مراحِلِهِ؛ بما فيه عمل الفهارس العلميًةِ المختلفة على نحو ما كانتْ تُصْنَعُ في حياةِ الشَيخِ﵀-؛ فجزاهم الله خيرًا، وشَكَرَ لهم.\nوصلى الله وسَلم على نبيِّنا محمد وآله وصحبهِ أجمعين.\n٢٦ من جمادى الآخرة ١٤٢٢ هـ\nالناشر","vol":"11","page":4},{"text":"<span data-type=\"title\" id=toc-5020>٥٠٠١ </span>- (من استرجع عند المصيبة جبر الله مصيبته، وأحسن عقباه، وجعل له خلفًا صالحًا يرضاه) .\nضعيف\nرواه الطبري (ج ٣ رقم: ٢٣٢٩ ص ٢٢٣) قال: حدثني المثنى قال: حدثنا عبد الله بن صالح قال: حدثني معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس في قوله: (الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعون. أولئك عليهم صلوات من ربهم ورحمة وأولئك هم المهتدون)؛ قال: أخبر الله أن المؤمن إذا سلم الأمر إلى الله ورجع واسترجع عند المصيبة؛ كتب له ثلاث خصال من الخير: الصلاة من الله، والرحمة، وتحقيق سبيل الهدى. وقال رسول الله - ﷺ - ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: الانقطاع بين علي بن أبي طلحة وابن عباس؛ فإنه لم يسمع منه، ولم يره؛ كما قال الحافظ وغيره من المتقدمين والمتأخرين.\nوالأخرى: الضعف في ابن أبي طلحة نفسه؛ فقد تكلم فيه بعض الأئمة؛ فقال أحمد:\n\"له أشياء منكرات\". وقال يعقوب بن سفيان:\n\"ضعيف الحديث منكر\".\nووثقه العجلي وغيره. وقال الحافظ:\n\"صدوق يخطىء، أرسل عن ابن عباس\".\nوجزم بضعفه الهيثمي؛ كما يأتي.","vol":"11","page":5},{"text":"وعبد الله بن صالح فيه ضعف أيضًا؛ كما تقدم مرارًا.\nوالحديث؛ قال الهيثمي (٢/ ٣٣١):\n\"رواه الطبراني في \"الكبير\"، وفيه علي بن أبي طلحة؛ وهو ضعيف\".\nولذلك؛ أشار المنذري في \"الترغيب\" (٤/ ١٦٩) إلى ضعف الحديث، وقال:\n\"وفي رواية له (يعني: الطبراني) قال: قال رسول الله - ﷺ -: \"أعطيت أمتي شيئًا لم يعطه أحد من الأمم عند المصيبة: (إنا لله وإنا إليه راجعون) \".\nقلت: وبين علته الهيثمي فقال: (٢/ ٣٣٠):\n\"وفيه محمد بن خالد الطحان؛ وهو ضعيف\".\nوكذا جزم بضعفه الحافظ في \"التقريب\".\nوحديث الترجمة؛ أخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٢٥٥/ ١٣٠٢٧)، والسلفي في \"الأربعين\" (٩/ ١ - حديث ٢٨) من الوجه المذكور.\nوحديث الطحان الضعيف: عند الطبراني (١٢/ ٤٠/ ١٢٤١١) .\n<span data-type=\"title\" id=toc-5021>٥٠٠٢ </span>- (من حفر قبرًا؛ بنى الله له بيتًا في الجنة، ومن غسل ميتًا؛ خرج من ذنوبه كيوم ولدته أمه، ومن كفن ميتًا؛ كساه الله من حلل الكرامة، ومن عزى حزينًا؛ ألبسه الله التقوى وصلى على روحه في الأرواح، ومن عزى مصابًا؛ كساه الله حلتين من حلل الجنة، لا تقوم لهما الدنيا، ومن اتبع جنازة حتى يقضى دفنها؛ كتبت له ثلاثة قراريط؛","vol":"11","page":6},{"text":"القيراط منها أعظم من جبل أحد، ومن كفل يتيمًا أو أرملة؛ أظله الله في ظله وأدخله جنته) .\nضعيف\nرواه الطبراني في \"الأوسط\" (٩/ ١٣٥/ ٩٢٨٨ - ط)، (١/ ٧٨/ ١ - من ترتيبه) عن الخليل بن مرة عن إسماعيل بن إبراهيم عن جابر بن عبد الله مرفوعًا. وقال:\n\"لا يروى عن جابر إلا بهذا الإسناد\".\nقلت: وهذا إسناد ضعيف؛ علته الخليل بن مرة؛ فإنه ضعيف كما جزم به الحافظ وغيره. وذكره ابن حبان في \"الضعفاء\" وقال:\n\"يروي عن جماعة من البصريين والمدنيين من المجاهيل\".\nقلت: وشيخه إسماعيل بن إبراهيم لم أتيقن من هو، ولا أستبعد أنه الذي في \"الجرح والتعديل\" (١/ ١/ ١٥٥):\n\"إسماعيل بن إبراهيم السلمي، ويقال: الشيباني. روى عن ابن عباس. روى عنه يعقوب بن خالد ومحمد بن طلحة بن يزيد بن ركانة. وبعض الرواة يقول: إبراهيم بن إسماعيل؛ يعد في المدنيين\".\nقلت: وعليه، فلا أستبعد - أيضًا - أن يكون أحد المدنيين المجاهيل الذين أشار إليهم ابن حبان في كلمته السابقة. وقال الذهبي:\n\"لا يدرى من ذا؟ \". ونقل في \"التهذيب\" عن أبي حاتم أنه قال فيه:\n\"مجهول\". ولم أره في كتاب ابنه. والله أعلم.\nوالحديث؛ قال الهيثمي (٣/ ٢١):","vol":"11","page":7},{"text":"\"رواه الطبراني في \"الأوسط\"، وفيه الخليل بن مرة؛ وفيه كلام\".\nومن طريقه أخرج طرفه الأول منه: ابن شاهين في \"الترغيب\" (٣١٠/ ١) بلفظ:\n\"من حفر قبرًا؛ بنى الله له بيتًا في الجنة، وأجرى له مثل أجره إلى يوم القيامة\".\n<span data-type=\"title\" id=toc-5022>٥٠٠٣ </span>- (من أتى جنازة في أهلها؛ فله قيراط، فإن اتبعها؛ فله قيراط، [فإن صلى عليها؛ فله قيراط]، فإن انتظرها حتى تدفن؛ فله قيراط) .\nمنكر\nأخرجه البزار في \"مسنده\" (ص ٩٠) قال: حدثنا عبد الله بن محمد بن الحجاج الصواف: حدثنا معدي بن سليمان عن ابن عجلان عن أبيه عن أبي هريرة مرفوعًا به. حدثنا محمد بن المثنى: حدثنا معدي به. وقال:\n\"لا نعلم رواه إلا معدي\".\nقلت: قال أبو زرعة:\n\"واهي الحديث، يحدث عن ابن عجلان بمناكير\". وقال ابن حبان:\n\"يروي المقلوبات عن الثقات، والملزقات عن الأثبات، لا يجوز الاحتجاج به إذا انفرد\".\nوضعفه آخرون، وشذ الترمذي فصحح حديثه.\nوأما قول الهيثمي في \"المجمع\" (٣/ ٣٠):","vol":"11","page":8},{"text":"\"رواه البزار، وفيه معدي بن سليمان، صحح له الترمذي ووثقه أبو حاتم وغيره، وضعفه أبو زرعة والنسائي، وبقية رجاله رجال (الصحيح) \"!\nفأقول: لم أجد من صرح بتوثيقه من أئمة الجرح والتعديل، ولم يذكروا عن أبي حاتم فيه إلا قوله: \"شيخ\"، وهذا ليس صريحًا في التوثيق، بل هو يدل على عدم الضعف المطلق؛ كما قال الذهبي في مقدمة \"الميزان\"، والحافظ تبعًا له في \"اللسان\"؛ ونفي الضعف المطلق لا يستلزم أنه موثق عنده كما هو ظاهر.\nوكأنه لذلك جزم الحافظ في \"التقريب\" بأنه: \"ضعيف\". وقال في \"زوائد البزار\":\n\"قلت: جعل فيه ثلاثة قراريط، فلم يتابع عليه، وقد ضعفه غير واحد\".\nقلت: وجعلها أربعة في رواية عنه ذكرها الذهبي في ترجمته من \"الميزان\"؛ ولعلها في \"ضعفاء ابن حبان\" من رواية عبيد الله بن يوسف الجبيري عنه بلفظ:\n\"من أوذن بجنازة فأتى أهلها فعزاهم؛ كتب له قيراط، فإن شيعها؛ كتب له قيراطان، فإن صلى عليها؛ كتب له ثلاثة قراريط، فإن انتظر دفنها؛ كتب له أربعة قراريط، والقيراط مثل أحد\".\nثم رأيته عند ابن حبان (٣/ ٤٠) .\nوالحديث في \"الصحيحين\" وغيرهما من طرق كثيرة عن أبي هريرة نحوه؛ دون ذكر القيراط الثالث والرابع، وكذلك رواه جمع آخر من الصحابة، وقد خرجت أحاديثهم في \"أحكام الجنائز\" (ص ٦٨-٦٩) .\nوقد تكلم الحافظ الناجي في \"العجالة\" (ق ٢٢٠/ ٢-٢٢١/ ١) على","vol":"11","page":9},{"text":"الحديث بإسهاب، وقال:\n\"والآفة من معدي\". ثم قال:\n\"وبالجملة؛ فهذا اللفظ منكر مخالف للأحاديث المشهورة. وقد بينت أن القيراطين إنما يحصلان بمجموع الصلاة والدفن، وأن الصلاة دون الدفن يحصل بها قيراط واحد\".\n<span data-type=\"title\" id=toc-5023>٥٠٠٤ </span>- (لما افتتح - ﷺ - مكة رن إبليس رنة اجتمعت إليه جنوده، فقال: ايأسوا أن ترتد أمة محمد على الشرك بعد يومكم هذا، ولكن افتنوهم في دينهم، وأفشوا فيهم النوح) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ١٥٦/ ٢-١٥٧/ ١) من طريق جعفر بن أبي المغيرة عن سعيد بن جبير عن ابن عباس ﵄، قال: ... فذكره.\nقلت: وهذا الإسناد ضعيف؛ فإن ابن أبي المغيرة هذا - وإن كان قد وثق كما يأتي عن الهيثمي -؛ فقد قال ابن منده:\n\"ليس هو بالقوي في سعيد بن جبير\".\nوهو الذي روى عنه مطرف عن سعيد بن جبير عن ابن عباس في قوله: (وسع كرسيه السماوات والأرض)؛ قال:\n\"علمه\". قال ابن منده:","vol":"11","page":10},{"text":"\"لم يتابع عليه\". قال الذهبي عقبه:\n\"قلت: قد روى عمار الدهني عن سعيد بن جبير عن ابن عباس قال:\nكرسيه: موضع قدمه، والعرش لا يقدر قدره\".\nقلت: يشير إلى أن ما رواه ابن أبي المغيرة عن سعيد عن ابن عباس منكر. وقال الحافظ فيه:\n\"صدوق يهم\".\nوأشار الهيثمي إلى تليينه بقوله (٣/ ١٣): \"رواه الطبراني في \"الكبير\" ورجاله موثقون\".\nوتساهل المنذري - مع وهم في العزو - فقال (٤/ ١٧٧):\n\"رواه أحمد بإسناد حسن\"!\nومن طريق الطبراني: أخرجه الضياء في \"المختارة\" (٥٩/ ١٣/ ١) .\n<span data-type=\"title\" id=toc-5024>٥٠٠٥ </span>- (لا تصلي الملائكة على نائحة، ولا على مرنة) .\nضعيف\nأخرجه أحمد (٢/ ٣٦٢) من طريق سليمان بن داود (وهو الطيالسي) وهذا في \"مسنده\" (٢٤٥٧): حدثنا عمران: حدثنا قتادة عن أبي مراية عن أبي هريرة أن النبي - ﷺ - قال: ... فذكره.\nقلت: وأبو مراية؛ اسمه: عبد الله بن عمرو العجلي. قال ابن أبي حاتم (٢/ ٢/ ١١٨):\n\"روى عن سلمان وأبي موسى الأشعري وعمران بن حصين. روى عنه قتادة","vol":"11","page":11},{"text":"وأسلم العجلي\". وفي \"تعجيل المنفعة\" (٥١٩/ ١٣٩٢):\n\"قال أبو سعيد: كان قليل الحديث. وذكره ابن بان في (الثقات) \". وقال الهيثمي (٣/ ١٣):\n\"رواه أحمد، وأبو يعلى، وفيه أبو مرانة (!)؛ ولم أجد من وثقه ولا جرحه، وبقية رجاله ثقات\"!\nقلت: ولي عليه ملاحظتان:\nالأولى: قوله: \"أبو مرانة\" تصحيف؛ فإن كان منه؛ فقوله: \"ولم أجد من وثقه\" في محله، وإن كان الأصل \"أبو مراية\" فصحفه الناسخ أو الطابع؛ فقوله المذكور في غير محله؛ لتوثيق ابن حبان إياه، وعادته أن يحتج بتوثيقه؛ خلافًا للذهبي والعسقلاني وغيرهما من النقاد؛ فإن القاعدة عندهم عدم الاعتداد بتوثيق ابن حبان؛ لأنه يوثق المجهولين، كما سبق التنبيه على هذا مرارًا وتكرارًا.\nوالأخرى: قوله: \"وبقية رجاله ثقات\"؛ فإن هذا الإطلاق يوهم أن ليس فيهم من تكلم فيه، والأمر على خلافه؛ فإن عمران هذا - وهو ابن داور أبو العوام القطان البصري - فيه كلام من قبل حفظه؛ أشار إليه الحافظ بقوله في \"التقريب\":\n\"صدوق يهم\".\nوبالجملة؛ فالحديث ضعيف؛ لجهالة حال أبي مراية، وللكلام المشار إليه في عمران. والله أعلم.\nوأما الحافظ المنذري فقال: (٤/ ١٧٧):\n\"رواه أحمد، وإسناده حسن إن شاء الله\"!!","vol":"11","page":12},{"text":"<span data-type=\"title\" id=toc-5025>٥٠٠٦ </span>- (إن هذه النوائح يجعلن يوم القيامة صفين في جهنم؛ صف عن يمينهم، وصف عن يسارهم، فينبحن على أهل النار كما تنبح الكلاب) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٧٧/ ١ - زوائده) عن سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا به. وقال:\n\"لم يروه عن يحيى إلا سليمان\".\nقلت: وهو ضعيف جدًا؛ كما يشعر بذلك قول البخاري:\n\"منكر الحديث\"، كما رواه عنه ابن عدي في \"الكامل\" (١٥٨/ ٢)، وساق له أحاديث مما أنكر عليه، ثم قال:\n\"وعامة ما يرويه عن يحيى بن أبي كثير بهذا الإسناد لا يتابعه أحد عليه\".\nوساق له الذهبي - فيما أنكر عليه - هذا الحديث أيضًا. ولذلك أشار إليه المنذري (٤/ ١٧٧) إلى تضعيف الحديث. وقال الهيثمي (٣/ ١٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه سليمان بن داود اليمامي، وهو ضعيف\".","vol":"11","page":13},{"text":"<span data-type=\"title\" id=toc-5026>٥٠٠٧ </span>- (ليس للنساء في الجنازة نصيب) .\nضعيف جدًا\nأخرجه البزار (ص ٨٧ - زوائد) عن أبي غسان: حدثنا الصباح أبو عبد الله عن جابر عن عطاء عن ابن عباس:\nأن النبي - ﷺ - لعن النائحة والمستمعة، وقال: ... فذكره.","vol":"11","page":13},{"text":"وقال الهيثمي في \"مختصر الزوائد\" (١/ ٣٤٨):\n\"الصباح ضعيف\".\nكذا قال! ويأتي بيان ما فيه، وتعقبه الحافظ هناك بقوله:\n\"قلت: وجابر: هو الجعفي؛ أشد ضعفًا منه\".\nقلت: وقد اتفقا على تضعيف الصباح هذا، ولم أعرفه، وإلى ذلك يشير الهيثمي نفسه بقوله في \"المجمع\" (٣/ ١٣):\n\"رواه البزار، والطبراني في \"الكبير\"، وفيه الصباح أبو عبد الله، ولم أجد من ذكره\"!\nقلت: والشطر الأول من الحديث يرويه محمد بن الحسن بن عطية عن أبيه عن جده عن أبي سعيد الخدري قال:\nلعن رسول الله - ﷺ - النائحة والمستمعة.\nأخرجه أحمد (٣/ ٦٥)، وأبو داود (٣١٢٨) .\nقلت: وهذا إسناد ضعيف؛ الحسن بن عطية وأبوه عطية - وهو ابن سعد العوفي - ضعيفان.\n<span data-type=\"title\" id=toc-5027>٥٠٠٨ </span>- (في قول الله ﷿: (عسى أن يبعثك ربك مقامًا محمودًا) . قال: يجلسه فيما بينه وبين جبريل، ويشفع لأمته، فذلك المقام المحمود) .\nباطل\nأخرجه الطبراني في \"الكبير\" (٣/ ١٦٣/ ٢) عن أبي صالح عبد الله بن صالح: حدثني ابن لهيعة عن عطاء بن دينار الهذلي عن سعيد بن","vol":"11","page":14},{"text":"جبير عن ابن عباس أنه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الانقطاع بين الهذلي وسعيد، قال الحافظ:\n\"صدوق؛ إلا أن روايته عن سعيد بن جبير من صحيفة\".\nوالأخرى: ضعف ابن لهيعة. وقال الهيثمي (٧/ ٥١) .\n\"رواه الطبراني، وفيه ابن لهيعة؛ وهو ضعيف إذا لم يتابع. وعطاء بن دينار؛ قيل: لم يسمع من سعيد بن جبير\".\n<span data-type=\"title\" id=toc-5028>٥٠٠٩ </span>- (تطلع عليكم قبل الساعة سحابة سوداء من قبل المغرب مثل الترس، فما تزال ترتفع في السماء حتى تملأ السماء، ثم ينادي مناد: يا أيها الناس! فيقبل الناس بعضهم على بعض: هل سمعتم؟ فمنهم من يقول: نعم، ومنهم من يشك، ثم ينادي الثانية: يا أيها الناس! فيقول الناس: هل سمعتم؟ فيقولون: نعم، ثم ينادي: أيها الناس: (أتى أمر الله فلا تستعجلوه)، قال: فوالذي نفسي بيده! إن الرجلين لينشران الثوب فما يطويانه أو يتبايعانه أبدًا، وإن الرجل ليمدر حوضه فما يسقي فيه شيئًا، وإن الرجل ليحلب ناقته فما يشربه أبدًا، ويشتغل الناس) .\nضعيف\nأخرجه الحاكم (٤/ ٥٣٩)، والطبراني في \"المعجم الكبير\" (١٧/ ٣٢٥/ ٨٩٩) من طريق أبي بكر بن عياش عن محمد بن عبد الله مولى المغيرة ابن شعبة عن كعب بن علقمة عن ابن حجيرة عن عقبة بن عامر ﵁","vol":"11","page":15},{"text":"قال: قال رسول الله - ﷺ -: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد على شرط مسلم\". ووافقه الذهبي!!\nوأقول: كلا، وذلك لأمرين:\nالأول: أن ابن عياش لم يحتج به مسلم؛ على ضعف في حفظه.\nوالآخر: أن محمد بن عبد الله مولى المغيرة بن شعبة لم يخرج له مسلم أصلًا؛ على جهالته، وهو محمد بن يزيد بن أبي زياد، هكذا ساق نسبه الحافظ المزي في ترجمة شيخه كعب بن علقمة التنوخي المصري، وترجمة الراوي عنه أبي بكر بن عياش، وزاد في ترجمته هو نفسه:\n\"الثقفي الفلسطيني ويقال: الكوفي، نزيل مصر، مولى المغيرة بن شعبة، وهو صاحب حديث الصور\"، وذكر أن أبا حاتم قال فيه (٤/ ١/ ١٢٦):\n\"مجهول\". وصحح له الترمذي حديث:\n\"كفارة النذر كفارة اليمين\".\nوزاد الحافظ في \"تهذيبه\" عن الدارقطني أنه قال فيه أيضًا:\n\"مجهول\"؛ واعتمده الذهبي في \"المغني\"!\nقلت: ومن هذا التحقيق تعرف خطأ موافقته للحاكم في قوله:\n\"صحيح على شرط مسلم\"! وقول المنذري في \"الترغيب\" (٤/ ١٩١):\n\"رواه الطبراني بإسناد جيد، رواته ثقات مشهورون\"! وقول الهيثمي (١٠/ ٣٣١):","vol":"11","page":16},{"text":"\"رواه الطبراني ورجاله رجال \"الصحيح\"؛ غير محمد بن عبد الله مولى المغيرة؛ وهو ثقة\"!\nونحوه سكوت الحافظ عنه في \"الفتح\" (١٣/ ٨٨) !\nبقي شيء واحد، وهو أن راوي الحديث - محمد بن عبد الله مولى المغيرة -: فيما يبدو - هو غير محمد بن يزيد بن أبي زياد المجهول.\nفأقول: إن كان الأمر كذلك؛ فهو مجهول العين؛ لأنه لم يذكره أحد من أئمة الجرح والتعديل - هذا فيما علمت -، لكن الظاهر عندي أنه هو نفسه، وعليه؛ فعبد الله لا بد أن يكون جده المكنى في \"التهذيب\" بأبي زياد، فهو محمد بن يزيد بن أبي زياد عبد الله. والله أعلم.\nثم وجدت للحديث طريقًا أخرى عن ابن حجيرة؛ فقال ابن أبي الدنيا في \"كتاب الأهوال\" (ق ٢/ ٢): حدثنا هارون بن سفيان: حدثنا محمد بن عمر: حدثنا معاوية بن صالح عن عبد الرحمن بن جبير بن نفير عن أبيه عن فضالة بن عبيد عن النبي - ﷺ -. وهشام بن سعد عن سعيد بن أبي هلال عن ابن حجيرة به.\nقلت: وهذا إسناد رجاله ثقات، وكذلك الإسناد الأول عن فضالة بن عبيد؛ لكن مدارهما على محمد بن عمر، وهو الواقدي، وهو متروك شديد الضعف؛ فلا يصلح للاستشهاد به.\nلكن الشطر الثاني من الحديث له شاهد قوي من حديث أبي هريرة ﵁ مرفوعًا.","vol":"11","page":17},{"text":"أخرجه الشيخان وغيرهما، وزاد البخاري خصلة رابعة بلفظ:\n\"ولتقومن الساعة؛ وقد رفع أكلته إلى فيه، فلا يطعمها\". وهو رواية لابن حبان (٦٨٠٧) .\nوهو قطعة من حديث طويل ساق السيوطي في \"الزيادة على الجامع الصغير\" طرفه الأخير منه بدءًا من قوله: (لا تقوم الساعة حتى تطلع الشمس من مغربها ... \"؛ وعزاه للشيخين وابن ماجه، وفيه تساهل كبير! فإن ابن ماجه ليس له منه إلا طلوع الشمس من مغربها (رقم ٤٠٦٨)؛ وهذا رواه أحمد أيضًا (٢/ ٢٣١)، فكان عزوه إليه أولى.\nومسلم وإن كان أخرج هذا القدر أيضًا (١/ ٩٥)؛ فإنه ليس عنده الخصلة الرابعة المذكورة!\n<span data-type=\"title\" id=toc-5029>٥٠١٠ </span>- (يبعث الله يوم القيامة ناسًا في صور الذر، يطؤهم الناس بأقدامهم، فيقال: ما بال هؤلاء في صور الذر؟! فيقال: هؤلاء المتكبرون في الدنيا) .\nموضوع\nأخرجه البزار في \"مسنده\" (٣١٤- زوائده) عن القاسم بن عبد الله - يعني: العمري - عن محمد بن المنكدر عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته العمري هذا؛ قال الحافظ في \"التقريب\":\n\"متروك، رماه أحمد بالكذب\".\nقلت: وكذلك كذبه ابن معين. ولفظ أحمد:","vol":"11","page":18},{"text":"\"كان يكذب ويضع الحديث\".\nولذلك؛ أشار المنذري في \"الترغيب\" (٤/ ١٩٤) إلى تضعيف الحديث. وقال الهيثمي (١٠/ ٣٣٤):\n\"رواه البزار؛ وفيه القاسم بن عبد الله العمري، وهو متروك\".\nويغني عنه حديث عمرو بن شعيب عن أبيه عن جده مرفوعًا بلفظ:\n\"يحشر المتكبرون يوم القيامة أمثال الذر في صور الرجال؛ يغشاهم الذل من كل مكان؛ يساقون إلى سجن في جهنم يقال له: (بولس)، تعلوهم نار الأنيار، يسقون من عصارة أهل النار: طينة الخبال\".\nأخرجه البخاري في \"الأدب المفرد\"، والترمذي - وحسنه -، وهو مخرج في \"المشكاة\" (٥١١٢) .\n<span data-type=\"title\" id=toc-5030>٥٠١١ </span>- (إن العار والتخزية يبلغ من ابن آدم في المقام بين يدي الله ما يتمنى العبد يؤمر به إلى النار ويتحول من ذلك المقام) .\nضعيف جدًا\nأخرجه ابن عدي في \"الكامل\" (٢٦٢/ ١) من طريق الحارث بن سريج الخوارزمي: أخبرنا معتمر: حدثنا الفضل بن عيسى: حدثنا محمد بن المنكدر أن جابر بن عبد الله حدثه أن رسول الله - ﷺ - قال: ... فذكره في جملة أحاديث ساقها للفضل هذا. ثم قال:\n\"وله غير ما ذكرت من الحديث، والضعف بين على ما يرويه\".\nوأعله الذهبي بالحارث بن سريج أيضًا، فقال:","vol":"11","page":19},{"text":"\"واه\".\nوأقول: ولكنه قد توبع، فأخرجه الحاكم (٤/ ٥٧٧) من طريق عبد الوهاب ابن عطاء: أنبأ الفضل بن عيسى الرقاشي به نحوه، ولفظه:\n\"إن العار ليلزم المرء يوم القيامة حتى يقول: يا رب! لإرسالك بي إلى النار أيسر علي مما ألقى، وإنه ليعلم ما فيها من شدة العذاب\". وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: الفضل واه\".\nوأورده الهيثمي في \"المجمع\" (١٠/ ٣٣٦) بلفظ:\n\"إن العرق ... \" والباقي مثله إلا أنه قال: \"مما أجد\". ثم قال:\n\"رواه البزار، وفيه الفضل بن عيسى الرقاشي، وهو ضعيف جدًا\".\nولقد وهم المنذري في \"الترغيب\" (٤/ ١٩٥-١٩٦) في متن هذا الحديث، فإذا ساقه بلفظ البزار المذكور، وقال:\n\"رواه البزار، والحاكم من حديث الفضل بن عيسى، وهو واه ... \"!\nوقد عرفت أن لفظ الحاكم يختلف عن لفظ البزار؛ فوجب التنبيه عليه، ولعل هذا الاختلاف في متنه - وبخاصة في لفظة: \"العار\" و: \"العرق\" -؛ إنما هو من الرقاشي نفسه، وليس من بعض رواته أو مخرجيه.","vol":"11","page":20},{"text":"<span data-type=\"title\" id=toc-5031>٥٠١٢ </span>- (إنه يكون للوالدين على ولدهما دين، فإذا كان يوم القيامة يتعلقان به. فيقول: أنا ولدكما! فيودان أو يتمنيان لو كان أكثر من ذلك!) .\nمنكر\nأخرجه الطبراني في \"الكبير\" (١٠/ ٢١٩/ ١٠٥٢٦): حدثنا أحمد بن عمرو البزار: حدثنا عمرو بن مخلد: أخبرنا يحيى بن زكريا الأنصاري: أخبرنا هارون بن عنترة عن زاذان قال:\nدخلت على عبد الله بن مسعود وقد سبق إلى مجلسه أصحاب الخز والديباج، فقلت: أدنيت الناس وأقصيتني؟! فقال: اذن، فأدناني حتى أقعدني على بساطه، ثم قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهو إسناد ضعيف؛ البزار - وهو صاحب \"المسند\" المعروف به -؛ قال الدارقطني:\n\"ثقة يخطىء كثيرًا\".\nوشيخه عمرو بن مخلد؛ لم أجد له ترجمة.\nومثله شيخه الأنصاري.\nوالحديث أشار المنذري في \"الترغيب\" (٤/ ٢٠٢) إلى تضعيفه. وقال الهيثمي (١٠/ ٣٥٥):\n\"رواه الطبراني عن عمرو بن مخلد عن يحيى بن زكريا الأنصاري، ولم أعرفهما، وبقية رجاله وثقوا؛ على ضعف في بعضهم\".","vol":"11","page":21},{"text":"وأخرجه المروزي في \"زوائد الزهد\" (١٤١٦) من طريق عيسى بن يونس عن هارون بن عنترة عن عبد الله بن السائب: أخبرنا زاذان أبو عمر به نحوه أتم منه. لكنه أوقفه.\nقلت: وعيسى بن يونس - وهو الفاخوري الرملي - صدوق، وقد خالف يحيى ابن زكري الأنصاري في إسناده ومتنه.\nأما الإسناد؛ فإنه أدخل بين هارون وزاذان: عبد الله بن السائب - وهو الكندي - وهو ثقة، ثم إنه أوقفه.\nوأما المتن؛ فليس فيه: \"فيقول: أنا ولدكما ... \" إلخ. والله أعلم.\n<span data-type=\"title\" id=toc-5032>٥٠١٣ </span>- (يوضع للأنبياء منابر من ذهب يجلسون عليها، ويبقى منبري لا أجلس عليه - أو قال: لا أقعد عليه - قائمًا بين يدي ربي، منتصبًا بأمتي؛ مخافة أنيبعث بي إلى الجنة وتبقى أمتي بعدي، فأقول: يا رب! أمتي أمتي! فيقول الله تعالى: يا محمد! ما تريد أن أصنع بأمتك؟ فأقول: يا رب! عجل حسابهم؛ فيدعى بهم، فيحاسبون، فمنهم من يدخل الجنة برحمة الله، ومنهم من يدخل الجنة بشفاعتي، فما أزال أشفع حتى أعطى صكاكًا برجال قد بعث بهم إلى النار، حتى إن مالكًا خازن النار ليقول: يا محمد! ما تركت لغضب ربك من أمتك من نقمة) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٩٧/ ٢) و\"الأوسط\" (٣/ ٤٤٦-٤٤٧) من طريق محمد بن ثابت البناني عن عبيد الله بن عبد الله","vol":"11","page":22},{"text":"ابن الحارث بن نوفل عن أبيه عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل البناني هذا؛ فإنهم اتفقوا على تضعيفه، بل قال البخاري:\n\"فيه نظر\". ففيه إشارة إلى أنه شديد الضعف عنده متروك.\nفقول المنذري في \"الترغيب\" (٤/ ٢٢٠):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، والبيهقي في \"البعث\"، وليس في إسنادهما من ترك\"!!\nقلت: فهو غير مسلم على إطلاقه، مع أنه غير كاشف عن علته. وخير منه في ذلك قول الهيثمي (١٠/ ٣٨٠):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه محمد بن ثابت البناني؛ وهو ضعيف\".\n<span data-type=\"title\" id=toc-5033>٥٠١٤ </span>- (إن الهدية يطلب بها وجه الرسول وقضاء الحاجة، وإن الصدقة يبتغى بها وجه الله) .\nضعيف\nأخرجه ابن أبي شيبة في \"المسند\" (٢/ ١٦/ ١): أخبرنا أبو بكر ابن عياش عن يحيى بن هاني قال: أخبرني أبو حذيفة عن عبد الملك بن محمد عن عبد الرحمن بن علقمة قال:\nقدم على النبي - ﷺ - وفد ثقيف، فأهدوا إليه هدية. فقال:\n\"هدية أم صدقة؟ \". قالوا: هدية، فقال: ... فذكره. قالوا:","vol":"11","page":23},{"text":"لا؛ بل هدية، فقبلها منهم. فشغلوه عن الظهر حتى صلاها مع العصر.\nقلت: وهذا إسناد ضعيف؛ لجهالة أبي حذيفة وشيخه عبد الملك بن محمد - وهو ابن نسير الكوفي -، قال الحافظ في كل منهما:\n\"مجهول\".\nوعبد الرحمن بن علقمة مختلف في صحبته؛ قال الحافظ:\n\"يقال: له صحبة. وذكره ابن حبان في \"الثقات\"\".\nوالحديث عزاه الحافظ في \"الإصابة\" (٤/ ١٧٢) للنسائي وإسحاق بن راهويه ويحيى الحماني وأبي داود الطيالسي في \"مسانيدهم\"!\nومن الوجه المذكور: أخرجه عبد الباقي بن قانع في \"معجم الصحابة\".\n<span data-type=\"title\" id=toc-5034>٥٠١٥ </span>- (إياكم والسرية لتي إن لقيت فرت، وإن غنمت غلت) .\nضعيف\nأخرجه ابن أبي شيبة في \"مسنده\" (٢/ ٥/ ١)، ومن طريقه ابن ماجه (٢٨٢٩): أخبرنا زيد بن الحباب عن ابن لهيعة قال: أخبرنا يزيد بن أبي حبيب عن لهيعة بن عقبة قال: سمعت أبا الورد صاحب النبي - ﷺ - يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة.\nوأبوه لهيعة بن عقبة؛ روى عنه جمع غير يزيد بن أبي حبيب، وذكره ابن حبان في \"الثقات\"، وقال الأزدي:\n\"حديثه ليس بالقائم\". وقال ابن القطان:","vol":"11","page":24},{"text":"\"مجهول الحال\". ولخص ذلك الحافظ فقال:\n\"مستور\".\n<span data-type=\"title\" id=toc-5035>٥٠١٦ </span>- (إذا هممت بأمر؛ فعليك بالتؤدة حتى يأتيك الله بالمخرج من أمرك) .\nضعيف\nأخرجه ابن أبي شيبة في \"مسنده\" (٢/ ٧٢/ ٢-٧٣/ ١): أبو معاوية قال: أخبرنا سعد بن سعيد عن الزهري عن رجل من بلي قال:\nدخلت مع أبي على النبي - ﷺ - فانتجاه دوني، فقلت: يا أبة! أي شيء قال لك رسول الله - ﷺ -؟ قال ... فذكره.\nقلت: وهذا إسناد فيه ضعف؛ لسوء حفظ سعد بن سعيد - وهو أخو يحيى ابن سعيد الأنصاري -؛ قال الحافظ:\n\"صدوق، سيىء الحفظ\".\n(تنبيه): هذا الحديث من الأحاديث التي لم يطلع عليها الحافظ السيوطي ولذلك لم يورده في كتابه \"الجامع الكبير\"!","vol":"11","page":25},{"text":"<span data-type=\"title\" id=toc-5036>٥٠١٧ </span>- (من تعلم لغير الله، أو أراد به غير الله؛ فليتبوأ مقعده من النار) .\nضعيف\nأخرجه الترمذي (٢/ ١٠٩)، والنسائي في \"الكبرى - كتاب العلم - نسخة تطوان\"، وابن ماجه (٢٥٨)، والأصبهاني في \"الترغيب\" (٣٧٧/ ١) من طريق محمد بن عباد الهنائي: حدثنا علي بن المبارك عن أيوب السختياني بن دريك عن ابن عمر مرفوعًا. وقال الترمذي:","vol":"11","page":25},{"text":"\"حديث حسن غريب لا نعرفه من حديث أيوب إلا من هذا الوجه\"!\nقلت: وفي تحسينه نظر؛ بينه الحافظ المنذري في \"الترغيب\" (١/ ٦٩) فقال - بعد عزوه للمذكورين إلا النسائي -:\n\"خالد بن دريك لم يسمع من ابن عمر، ورجال إسنادهما ثقات\".\n<span data-type=\"title\" id=toc-5037>٥٠١٨ </span>- (ما من رجل يضع ثوبه وهو محرم، فتصيبه الشمس حتى تغرب؛ إلا غربت بخطاياه) .\nمنكر\nأخرجه ابن أبي شيبة في \"المسند\" (٢/ ٧٥/ ١): ابن فضيل عن يزيد عن عاصم بن عبيد الله عن فلان عن النبي - ﷺ -.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ عاصم بن عبيد الله، وهو العمري.\nونحوه يزيد، وهو ابن أبي زياد الهاشمي مولاهم.\nوخالفه عاصم بن عمر بن حفص؛ فرواه عن عاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن جابر بن عبد الله مرفوعًا بلفظ:\n\"ما من محرم يضحى لله يومه يلبي حتى تغيب الشمس؛ إلا غابت بذنوبه؛ فعاد كما ولدته أمه\".\nأخرجه ابن ماجه (٢٩٢٥)، وأبو نعيم في \"الحلية\" (٩/ ٢٢٩)، والبيهقي (٥/ ٤٣)، وأحمد (٣/ ٣٧٣) .\nوابن حفص هذا ضعيف أيضًا.\nوتابعه سفيان الثوري؛ لكن خالفه في صحابيه فقال: عن عاصم بن","vol":"11","page":26},{"text":"عبيد الله عن عبد الله بن عامر بن ربيعة عن أبيه مرفوعًا به.\nأخرجه البيهقي من طريق عبد الله بن عمر بن القاسم بن عبد الله بن عبيد الله بن عاصم بن عمر بن الخطاب عنه.\nوسفيان ثقة؛ لكن ابن القاسم هذا ليس بالمشهور؛ كما قال ابن أبي حاتم عن أبيه (٢/ ٢/ ١١٠) .\nورواه من طريق عاصم أيضًا فقال: وحدثني عاصم بن عبيد الله به.\nأخرجه البيهقي، وكذا الطبراني؛ كما في \"المجمع\" (٣/ ٢٢٤)، وقال:\n\"وفيه عاصم بن عبيد الله، وهو ضعيف\".\nوجملة القول؛ أن الحديث ضعيف؛ لضعف عاصم، واضطراب الرواة عنه في إسناده ومتنه. وقد أشار المنذري في \"الترغيب\" إلى تضعيفه.\n<span data-type=\"title\" id=toc-5038>٥٠١٩ </span>- (أيما مسلم دعا بها - يعني: دعوة يونس ﵇ - في مرضه أربعين مرة، فمات في مرضه ذلك؛ أعطي أجر شهيد، وإن برأ برأ وقد غفر له جميع ذنوبه) .\nضعيف جدًا\nأخرجه الحاكم في \"المستدرك\" (١/ ٥٠٥-٥٠٦) من طريق محمد بن الحسن بن قتيبة العسقلاني: حدثنا أحمد بن عمر بن بكر السكسكي: حدثني أبي عن محمد بن زيد عن سعيد بن المسيب عن سعد بن مالك ﵁ قال: سمعت رسول الله - ﷺ - يقول:\n\"هل أدلكم على اسم الله الأعظم الذي إذا دعي به أجاب، وإذا سئل به","vol":"11","page":27},{"text":"أعطى؟! الدعوة التي دعا بها يونس حيث ناداه في الظلمات الثلاث: (لا إله إلا أنت سبحانك إني كنت من الظالمين) \".\nفقال رجل: يا رسول الله! هل كانت ليونس خاصة أم المؤمنين عامة؟ فقال رسول الله - ﷺ -:\n\"ألا تسمع قول الله ﷿: (فنجيناه من الغم وكذلك ننجي المؤمنين)؟! \"، وقال رسول الله - ﷺ -: ... فذكره.\nقلت: سكت عنه الحاكم والذهبي، ولعله لوضوح علته؛ فإن عمرو بن بكر السكسكي ضعيف جدًا؛ قال الذهبي:\n\"واه، أحاديثه شبه موضوعة\". وقال الحافظ في \"التقريب\":\n\"متروك\".\nقلت: وابنه أحمد لم أجده، ويغلب على الظن أنه محرف من (إبراهيم)؛ فإن له ابنًا بهذا الاسم، ففي \"الميزان\":\n\"إبراهيم بن عمرو بن بكر السكسكي، قال الدارقطني: متروك. وقال ابن حبان: يروي عن أبيه الأشياء الموضوعة. وأبوه أيضًا لا شيء\". زاد في \"اللسان\":\n\"قال ابن حبان: لست أدري هو الجاني على أبيه، أو أبوه كان يخصه بالموضوعات؟! \".\nقلت: فهو آفة هذا الحديث أو أبوه.","vol":"11","page":28},{"text":"وأما محمد بن الحسن بن قتيبة العسقلاني؛ فهو ثقة؛ كما قال الدارقطني، كما رواه ابن عساكر في \"تاريخ دمشق\" (١٥/ ١٢٠/ ٢-١٢١/ ٢)، ولم يذكر له وفاة، وكناه بأبي العباس، وكذا السمعاني في \"الأنساب\" (٣٩٠/ ٢) .\nفما وقع في ترجمته في مقدمة \"موارد الظمآن\" أنه أبو بكر: وهم! وكذلك مغايرته بين المترجم وبين محمد بن قتيبة اللخمي، فإنهما واحد.\nثم إن السمعاني أفاد أنه توفي بعد سنة عشر وثلاث مئة.\nثم إن الحديث قد صح عن سعد بن أبي وقاص بدون حديث الترجمة؛ فانظر \"الترغيب\" (٢/ ٢٧٥) مع تعليقي عليه.\n<span data-type=\"title\" id=toc-5039>٥٠٢٠ </span>- (ما من مسلم أو إنسان أو عبد يقول حين يمسي وحين يصبح ثلاث مرات: رضيت بالله ربًا، وبالإسلام دينًا، وبمحمد نبيًا؛ إلا كان حقًا على الله أن يرضيه يوم القيامة) .\nضعيف\nأخرجه ابن أبي شيبة في \"المصنف\" (٩/ ٧٨ و١٠/ ٢٤٠)، وفي \"المسند\" (٢/ ١٠/ ٢)، وعنه ابن ماجه (٣٨٧٠)، وابن أبي عاصم في \"الآحاد\" (٤٧١)، وابن عبد البر في \"الاستيعاب\" (٤/ ١٦٨١/ ٣٠١٠): أخبرنا محمد بن بشر قال: أخبرنا مسعر قال: حدثني أبو عقيل عن سابق عن أبي سلام خادم النبي - ﷺ - عن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان: الجهالة، والاضطراب:\n١- أما الجهالة؛ فهي جهالة سابق هذا - وهو ابن ناجية -؛ قال الذهبي في \"الميزان\":","vol":"11","page":29},{"text":"\"ما روى عنه سوى هاشم بن بلال\".\nقلت: وهو أبو عقيل؛ كما سبق، فهو مجهول العين، وقد كنت قلت في تعليقي على \"الكلم الطيب\" (ص ٣٤ - الطبعة الثانية): إنه مجهول الحال؛ فقد رجعت عنه، ولعل السبب في ذلك أنني اعتمدت يومئذ على قول الحافظ في \"التقريب\": إنه مقبول! ولم أرجع إلى ترجمته في \"التهذيب\" لأتبين أنه لم يرو عنه سوى هاشم هذا، فتنبه!\nوهاشم بن بلال - هو أبو عقيل -؛ وهو ثقة؛ من رجال مسلم.\n٢- وأما الاضطراب؛ فهو أن شعبة خالف مسعرًا في إسناده فقال: سمعت أبا عقيل يحدث عن سابق بن ناجية عن أبي سلام قال:\nكنا قعودًا في مسجد حمص؛ إذ مر رجل فقالوا: هذا خدم رسول الله - ﷺ -، قال: فنهضت فسألته، فقلت: حدثنا بما سمعت من من رسول الله - ﷺ - لم يتداوله الرجال فيما بينهم. قال: سمعت رسول الله - ﷺ - يقول:\n\"ما من مسلم يقول ثلاث مرات حين يمسي أو حين يصبح ... \" الحديث.\nأخرجه أحمد (٥/ ٣٦٧)، وأبو داود (٥٠٧٢)، والنسائي في \"اليوم والليلة\" (رقم ٤) من طرق عن شعبة به.\nثم قال أحمد: حدثنا عفان: حدثنا شعبة به؛ إلا أنه قال: عن أبي سلام البراء رجل من أهل دمشق قال: كنا قعودًا ... إلخ.\nوأخرجه الحاكم (١/ ٥١٨) من طريق أحمد الأولى، ومن طريق وهب بن جرير: حدثنا شعبة به؛ إلا أنه قال: سمعت أبا عقيل هاشم بن بلال يحدث عن أبي","vol":"11","page":30},{"text":"سلام سابق بن ناجية قال: ... فذكره. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وهذا وهم من وجهين:\nالأول: أنه أوهم أن رواية أحمد بهذا الإسناد؛ وليس كذلك كما رأيت، والظاهر أنه ساقه بلفظ رواية وهب بن جرير، ولم يتنبه أن رواية أحمد مخالفة لها؛ وبيانه في الوجه التالي:\nوالآخر: أنه أسقط من الإسناد سابقًا شيخ أبي عقيل، وسمى أبا سلام سابق ابن ناجية، وإنما هو شيخ أبي عقيل، كما في رواية محمد بن جعفر وحفص بن عمر عن شعبة.\nوتابعه عليها مسعر، وإن خالفه في جعل أبي سلام خادم النبي - ﷺ -، وإنما هو عن أبي سلام عن خادم النبي - ﷺ -.\nوتابعه في ذلك كله هشيم عن هاشم بن بلال به.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (رقم ٢٤)، والنسائي أيضًا (ولعله في \"الكبرى\")، والبغوي؛ كما في \"الإصابة\" للحافظ ﵀؛ وقال:\n\"وعلى هذا؛ فأبو سلام رواه عن الخادم، والخادم مبهم، وقد أخرج أبو داود في \"العلم\" من طريق شعبة حديثًا آخر قال فيه: عن شعبة بهذا السند عن أبي سلام عن رجل خدم النبي - ﷺ -. وقد وقع في هذا السند خطأ آخر بينته في ترجمة (سابق) من حرف السين من القسم الأخير. وحديث شعبة في هذا هو","vol":"11","page":31},{"text":"المحفوظ. وأبو سلام المذكور هو ممطور الحبشي، وهو تابعي\".\nقلت: الجزم بأنه ممطور، يدفعه رواية عفان المتقدمة عن شعبة، ففيها أنه أبو سلام البراء، فلعل الحافظ لم يقف عليها، أو على الأقل لم يستحضرها عند تحريره لهذا البحث، ثم إنني لم أجد له ترجمة في المصادر التي بين يدي الآن، فهي علة أخرى في هذا الإسناد.\nوأما قوله: \"وحديث شعبة هو المحفوظ\"؛ فمما لا شك فيه، خلافًا لابن عبد البر؛ فإنه صوب رواية مسعر المتقدمة، وقد علمت أنها جعلت أبا سلام خادم النبي - ﷺ -! وهو واهم في ذلك، ومما يدلك عليه قوله عقب التصويب المذكور:\n\"وكذلك رواه هشيم وشعبة عن أبي عقيل عن سابق بن ناجية عن أبي سلام\".\nفإن رواية هشيم هي مثل رواية شعبة عن أبي سلام عن خادم النبي - ﷺ -؛ كما تقدم. ثم قال ابن عبد البر:\n\"ورواه وكيع عن مسعر فأخطأ في إسناده، فجعله عن مسعر عن أبي عقيل عن أبي سلامة، فقد أخطأ أيضًا\".\nوجملة القول؛ أن الحديث ضعيف لا تقوم به حجة؛ لجهالة سابق بن ناجية، وشيخه أبي سلام، واضطراب الرواة في إسناده على أبي عقيل على الوجوه المتقدمة، وإن كان الراجح منها رواية شعبة؛ ففيها الجهالة في الموضعين المذكورين. والله أعلم.\nوقد رواه سعيد بن المرزبان عن أبي سلمة عن ثوبان مرفوعًا بلفظ:","vol":"11","page":32},{"text":"\"من قال حين يسمي: رضيت بالله ربًا وبالإسلام دينًا، وبمحمد نبيًا؛ كان حقًا على الله أن يرضيه\".\nرواه الترمذي (٣٣٨٦)؛ وقال:\n\"حسن غريب\"!\nلكن ابن المرزبان هذا مدلس، بل ضعفه البخاري وغيره تضعيفًا شديدًا وتركوه، ومن المحتمل أنه تلقاه عن سابق بن ناجية المجهول ثم دلسه، وقال - وهمًا منه أو قصدًا وتدليسًا -: \"عن أبي سلمة\"، بدل: (أبي سلام)، و: \"عن ثوبان\" بدل: \"عن خادم النبي ﵊\".\nولذلك؛ لم أذهب في تعليقي على \"الكلم الطيب\" إلى تقوية الحديث بمجموع الطريقين، مع ما بين متنيهما من الاختلاف في اللفظ كما هو ظاهر بأدنى تأمل.\nوقد جاء ذكره في \"صحيح الكلم الطيب\" برقم (٢٣) سهوًا مني، أرجو الله أن يغفره لي، فيرجى حذفه.\nوقد يشتبه بحديث آخر مختصر جدًا عن أبي سعيد الخدري؛ مخرج في \"الصحيحة\" (٣٣٤)؛ كما وقع لبعض الطلبة، فليتنبه له.\nوقد جاء هذا الورد في حديث آخر مقيدًا بالصباح فقط، وبأجر آخر، وهو في \"الصحيحة\" (٢٦٨٦)، ولعل هذا الحديث الصحيح - والذي قبله - هو الذي حمل الحافظ العسقلاني على قوله في حديث الترجمة:\n\"حديث حسن\"! ثم قلده من قلده من المعاصرين؛ كالشيخ عبد القادر أرناؤوط في تعليقه على \"الوابل الصيب\" (ص ٥٧) !!","vol":"11","page":33},{"text":"ومن تخريجنا لهذا الحديث؛ تعلم خطأ قول النووي في \"الأذكار\" - بعد أن ضعف ابن المرزبان المتقدم، وذكر تحسين الترمذي لحديثه -:\n\"فلعله صح عنده من طريق آخر، وقد رواه أبو داود والنسائي بأسانيد جيدة عن رجل خدم النبي - ﷺ - عن النبي - ﷺ - بلفظه، فثبت أصل الحديث، ولله الحمد\"!!\nقلت: ووجه الخطأ من وجوه:\nالأول: أنه ليس للحديث بلفظ ابن المرزبان طريق آخر؛ إلا طريق خادم النبي - ﷺ -، ولفظه يختلف عن هذا بعض الشيء؛ كما ترى.\nالثاني: أن هذه الطريق ضعيفة أيضًا؛ لما فيها من الجهالة والاضطراب.\nالثالث: أن قوله: \"بأسانيد جيدة\"؛ لا يصح من ناحيتين:\nالأولى: أن مدار تلك الأسانيد على سابق بن ناجية.\nوالأخرى: أنه مجهول، واضطرب عليه كما سبق؛ فإنى لإسناده الجودة؟!\nثم وقفت على وجه آخر من الاضطراب: فرواه ابن قانع في \"معجم الصحابة\" في ترجمة \"سابق خادم النبي - ﷺ -\" من طريق مصعب بن المقدام: أخبرنا مسعر عن أبي عقيل عن أبي سلام عن سابق خادم رسول الله - ﷺ - قال: ... فذكره موقوفًا عليه لم يرفعه إلى النبي - ﷺ -.\nوقلبه أيضًا فجعل سابقًا شيخ أبي سلام؛ وإنما هو شيخ أبي عقيل كما تقدم في رواية ابن بشر وغيره عن مسعر.","vol":"11","page":34},{"text":"ولعل هذه الرواية عمدة خليفة بن خياط في إيراده (سابقًا) هذا في \"الصحابة\"، وهو وهم! كما صرح بذلك الحافظ في القسم الرابع من \"الإصابة\".\nقلت: ولعل الوهم من مصعب هذا؛ فإنه كثير الخطأ؛ كما في \"التقريب\". والله أعلم.\nثم رأيت الحديث في \"معجم الشيوخ\" لابن جميع (٢٩٦) رواه من طريق علي بن حرب الطائي: حدثنا عبد الرحمن الزجاج عن أبي سعد - هو البقال - عن أبي سلمة بن عبد الرحمن عن ثوبان مولى رسول الله - ﷺ - به، وزاد:\n\"وهو ثان رجليه قبل أن يكلم أحدًا: رضيت ... \".\nقلت: وأبو سعد البقال: هو سعيد بن المرزبان، وهو متروك؛ كما تقدم. وهذه الزيادة منكرة جدًا؛ لم يذكر في شيء من الروايات المتقدمة، وكأن الراوي اختلط عليه هذا الحديث بحديث آخر فيه هذه الزيادة، لكن بعد صلاة الفجر يقول: \"لا إله إلا الله ... \"؛ جاء ذلك من حديث أبي ذر وأبي أمامة، فانظر \"الترغيب\" (١/ ١٦٦/ ١ و١٦٨/ ٦ - الطبعة المنيرية) .\nولعل ذلك من عبد الرحمن الزجاج - وهو ابن الحسن أبو مسعود الموصلي الزجاج -؛ فقد قال الذهبي في \"المغني\":\n\"قال أبو حاتم: لا يحتج به\".\n<span data-type=\"title\" id=toc-5040>٥٠٢١ </span>- (من صام الأربعاء والخميس؛ كتبت له براءة من النار) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١٣٥٣-١٣٥٤): حدثنا سويد بن سعيد: أخبرنا بقية بن الوليد عن أبي بكر قال: حدثني محمد بن يزيد عن","vol":"11","page":35},{"text":"حنش الصنعاني عن ابن عباس مرفوعًا.\nثم رواه بهذا الإسناد عن أبي بكر عن زيد بن أسلم عن ابن عمر به.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: سويد بن سعيد؛ قال الحافظ:\n\"صدوق في نفسه؛ إلا أنه عمي؛ فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول\".\nالثانية: عنعنة بقية بن الوليد؛ فإنه مدلس.\nالثالثة: ضعف أبي بكر واختلاطه، وهو أبو بكر بن عبد الله بن أبي مريم الشامي؛ قال الحافظ:\n\"ضعيف، وكان قد سرق بيته فاختلط\".\nالرابعة: اضطراب أبي بكر في إسناده كما ترى؛ ففي الرواية الأولى قال: حدثني محمد بن يزيد عن حنش الصنعاني عن ابن عباس، وفي الأخرى قال: عن زيد بن أسلم عن ابن عمر ... واضطرابه فيه مما يؤكد ضعفه.\nوالحديث أورده المنذري في \"الترغيب\" (٢/ ٨٦) من رواية أبي يعلى عن ابن عباس وحده، وأشار إلى ضعفه. وأورده الهيثمي (٣/ ١٩٨) من روايته عنه وعن ابن عمر وقال في كل منها:\n\"وفيه أبو بكر بن أبي مريم، وهو ضعيف\".","vol":"11","page":36},{"text":"<span data-type=\"title\" id=toc-5041>٥٠٢٢ </span>- (لو أن غربًا من جهنم وضع في الأرض؛ لآذى من في المشرق) .\nمنكر\nأخرجه ابن عدي (ق ٤٥/ ١) عن عثمان بن يحيى القرقساني: حدثنا يحيى بن سلام الإفريقي: حدثنا تمام بن نجيح عن الحسن عن أنس بن مالك مرفوعًا. وقال:\n\"تمام بن نجيح عامة ما يرويه لا يتابعه الثقات عليه، وهو غير ثقة\".\nقلت: وضعفه الأكثرون، بل قال البخاري:\n\"فيه نظر\". وقال ابن حبان:\n\"روى أشياء موضوعة عن الثقات؛ كأنه المتعمد لها\".\nقلت: ولذلك؛ جزم الحافظ في \"التقريب\" بأنه ضعيف؛ وسبقه الذهبي في \"الكاشف\".\nوالحسن - وهو البصري -؛ مدلس وقد عنعنه.\nويحيى بن سلام؛ قال ابن عدي (٤٢٤/ ٢):\n\"بصري كان بأفريقية، وهو ممن يكتب حديثه مع ضعفه\".\nقلت: وقد وثق، فانظر ترجمته في \"اللسان\".\nوأما عثمان بن يحيى القرقساني؛ فلم أجد من وثقه، وقد قال السمعاني:\n\"حدث عنه أحمد بن يحيى بن الأزهر السجستاني؛ مات سنة ٢٤٨\".","vol":"11","page":37},{"text":"والحديث أورده الذهبي في ترجمة تمام في جملة ما أنكر عليه.\nورواه الطبراني من طريقه بأتم منه ولفظه:\n\"لو أن غربًا من جهنم جعل في وسط الأرض؛ لآذى نتن ريحه وشدة حره ما بين المشرق والمغرب، ولو أن شررة من شرر جهنم بالمشرق لوجد حرها من بالمغرب\". وقال المنذري (٤/ ٢٢٧):\n\"رواه الطبراني، وفي إسناده احتمال للتحسين\"!\nكذا قال! ويرده ما سبق من البيان، وقول الهيثمي (١٠/ ٣٨٧):\n\" ... وفيه تمام بن نجيح، وهو ضعيف، وقد وثق، وبقية رجاله أحسن حالًا من تمام\".\nثم رأيت الحديث قد أخرجه ابن أبي الدنيا في \"صفة النار\" (ق ٥/ ٢) من طريق مبشر بن إسماعيل - حلبي - قال: حدثنا تمام بن نجيح به مثل لفظ الطبراني؛ إلا أنه قال:\n\"لأذاب\" بدل: \"لآذى\".\nومبشر بن إسماعيل ثقة؛ من رجال الشيخين، فالعلة من تمام، إن سلم من عنعنة البصري.\nومن هذه الطريق: أخرجه الطبراني في \"الأوسط\" (١/ ٢١٢/ ٢/ ٣٨٢٣)؛ وقال:\n\"لم يروه عن الحسن إلا تمام بن نجيح\".","vol":"11","page":38},{"text":"وروى منه الشطر الثاني: الرافعي في \"تاريخ قزوين\" (٤/ ١٨٩-١٩٠) .\n<span data-type=\"title\" id=toc-5042>٥٠٢٣ </span>- (إن في جهنم لواديًا تستعيذ جهنم من ذلك الوادي كل يوم أربع مئة مرة، أعد ذلك الوادي للمرائين من أمة محمد - ﷺ -: لحامل كتاب الله، وللمصدق في غير ذات الله، وللحاج إلى بيت الله، وللخارج في سبيل الله) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٧٧/ ٢): حدثنا يحيى بن عبد الله بن عبدويه: حدثني أبي: أخبرنا عبد الوهاب بن عطاء عن يونس عن الحسن عن ابن عباس مرفوعًا به.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير يحيى بن عبد الله بن عبدويه وأبيه، وقد ترجمهما الخطيب (١٠/ ٣٨ و١٤/ ٩٢٩)؛ ولم يذكر فيهما شيئًا؛ سوى أنه ساق لهما حديثًا آخر بهذا الإسناد؛ أخرجه من طريق الطبراني، وهذا في \"الكبير\" أيضًا، وكذا في \"الصغير\" (ص ٢٤٤)؛ وقال:\n\"لم يروه عن يونس إلا عبد الوهاب، تفرد به يحيى بن عبد الله عن أبيه\".\nوقال المنذري في \"الترغيب\" (١/ ٣٣) بعد أن ساق الحديث:\n\"رفعه غريب، ولعله موقوف\".\nقلت: وقد روي من حديث أبي هريرة مرفوعًا به دون قوله:\n\"لحامل كتاب الله ... \" إلخ؛ وزاد:\n\"بأعمالهم، وإن من أبغض القراء إلى الله الذين يزورون الأمراء\".\nأخرجه ابن ماجه (٢٥٦)، والترمذي (٢/ ٦٢) - دون الزيادة -، والعقيلي في","vol":"11","page":39},{"text":"\"الضعفاء\" (ص ٢٠١)، وأبو الشيخ في \"التوبيخ\" (١٩٤/ ١٦٢) من طريق عمار بن سيف الضبي عن أبي معان البصري عن ابن سيرين عنه. وقال الترمذي:\n\"هذا حديث حسن غريب\"!\nكذا قال! ولعل قوله: \"حسن\" زيادة من بعض النساخ؛ فإن المنذري نقل في \"الترغيب\" (١/ ٣٣/ ٤/ ٢٢٩) عن الترمذي أنه قال:\n\"حديث غريب\" فقط، وهذا هو اللائق بحال إسناده؛ كما أبان عنه العقيلي بقوله:\n\"وهذا إسناد فيه ضعف، وأبو معان هذا مجهول\". وقال الذهبي في ترجمته:\n\"لا يعرف، تفرد عنه عمار بن سيف\". وقال الحافظ:\n\"مجهول\".\nقلت: وعمار بن سيف؛ فيه ضعف؛ لغفلته؛ قال الحافظ:\n\"ضعيف الحديث، وكان عابدًا\".\nوالحديث أورده الهيثمي في \"المجمع\" (٧/ ١٦٨) من حديث أبي هريرة مرفوعًا مع الزيادة بلفظ:\n\"وإن أبغض الخلق إلى الله ﷿: قارىء يزور العمال\". وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه بكير بن شهاب الدامغاني، وهو ضعيف\".","vol":"11","page":40},{"text":"قلت: أخرجه ابن عدي (ق ٣٧/ ١) من طريق رواد بن الجراح أبي عصام العسقلاني عن بكير الدامغاني عن محمد بن سيرين به نحوه. وقال:\n\"بكير؛ منكر الحديث\".\nثم رواه من طريق أخرى عن رواد عن أبي الحسن الحنظلي عن بكير به. قال:\n\"فزاد في الإسناد: \"أبي الحسن الحنظلي\"؛ وهذا أشبه من الذي قبله؛ لأن هذا الحديث منكر، وإذا كان حديثًا منكرًا فيرويه مجهول، وأبو الحسن الحنظلي مجهول\".\nوقد روي الحديث بلفظ آخر عن أبي هريرة؛ وسيأتي إن شاء الله برقم (٥١٥٢)؛ وروي عن علي، وهو الآتي بعده هنا.\n(تنبيهان):\n١- أبو معان: بالنون، هذا هو الصواب، ووقع في \"ابن ماجه\": \"أبو معاذ\" بالذال! وعليه جريت في التعليق على \"المشكاة\" (٢٧٥)، وهو وهم؛ فليعلم.\n٢- على الرغم من تصريح العقيلي بتضعيف إسناد الحديث وتجهيل راويه؛ فقد أورده المعلق عليه الدكتور القلعجي في \"الأحاديث الصحيحة\" التي فهرسها في آخر \"العقيلي\" (٤٧/ ٥٠٩) !!\n٥٠٢٤ - (تعوذوا بالله من جب الحزن، أو وادي الحزن. قيل: يا رسول الله! وما جب الحزن أو وادي الحزن؟ قال: واد في جهنم، تعوذ منه جهنم كل يوم سبعين مرة، أعده الله للقراء المرائين، وإن من شرار القراء من يزور الأمراء) .","vol":"11","page":41},{"text":"ضعيف. أخرجه العقيلي في \"الضعفاء\" (ص ٢٠١)، وابن عدي (ق ٢١٠/ ١)، وتمام في \"الفوائد\" (٧٩/ ٢) من طريق أبي بكر الداهري عن سفيان عن أبي إسحاق عن عاصم عن علي مرفوعًا به. وقال العقيلي:\n\"وأبو بكر هذا حدث بأحاديث لا أصل لها، ويحيل على الثقات، من ذلك هذا الحديث\". وقال ابن عدي:\n\"هذا الحديث عن الثوري باطل، ليس يرويه عنه غير أبي بكر الداهري، وهو منكر الحديث\". وقال أحمد، وابن المديني:\n\"ليس بشيء\". وقال ابن معين، والنسائي:\n\"ليس بثقة\". وقال الجوزجاني:\n\"كذاب، وبعض الناس قد مشاه وقواه، فلم يلتفت إليه\". وقال أبو نعيم الأصبهاني:\n\"يروي عن إسماعيل بن أبي خالد والأعمش الموضوعات\". وقال يعقوب بن شيبة:\n\"متروك؛ يتكلمون فيه\".\nقلت: فالحديث ضعيف الإسناد جدًا، فلا أدري - بعد هذا - كيف حسنه المنذري بقوله (٤/ ٢٢٩):\n\"رواه البيهقي بإسناد حسن\"؟!\nوإني لأستبعد جدًا أن يكون عند البيهقي من غير طريق الداهري المتقدم، مع قول ابن عدي:","vol":"11","page":42},{"text":"\"لا يرويه غيره\".\nفالظاهر أنه من أوهام المنذري أو تساهله! والله أعلم.\nثم وقفت على إسناد البيهقي في كتاب \"البعث والنشور\" (٢٦٤/ ٥٣٠)؛ فإذا هو من طريق محمد بن نوح السعدي - يعني: النيسابوري -: حدثنا يحيى بن اليمان؛ حدثنا سفيان الثوري به دون قوله: \"وإن من شرار ... \".\nوهذا إسناد ضعيف؛ يحيى بن اليمان - وإن كان صدوقًا - فقد كان يخطىء كثيرًا، وتغير؛ كما قال الحافظ.\nومحمد بن نوح هذا؛ لم أتبينه.\nوأبو إسحاق: هو السبيعي؛ مدلس مختلط.\n<span data-type=\"title\" id=toc-5043>٥٠٢٥ </span>- (يدعى أحدهم، فيعطى كتابه بيمينه، ويمد له في جسمه ستون ذراعًا، ويبيض وجهه، ويجعل على رأسه تاج من لؤلؤ يتلألأ، فينطلق إلى أصحابه، فيرونه من بعيد فيقولون: اللهم! ائتنا بهذا، وبارك لنا في هذا، حتى يأتيهم فيقول: أبشروا، لكل رجل منكم مثل هذا. قال: وأما الكافر فيسود وجهه، ويمد له في جسمه ستون ذراعًا على صورة آدم؛ فيلبس تاجًا، فيراه أصحابه فيقولون: نعوذ بالله من شر هذا، اللهم! لا تأتنا بهذا. قال: فيأتيهم فيقولون: اللهم! اخزه. فيقول: أبعدكم الله؛ فإن لكل رجل منكم مثل هذا) .\nضعيف\nأخرجه الترمذي (٢/ ١٩٣)، وابن حبان (٢٥٨٨)، والبزار في","vol":"11","page":43},{"text":"\"مسنده\" من طريق السدي عن أبيه عن أبي هريرة عن النبي - ﷺ -: في قول الله: (يوم ندعو كل أناس بإمامهم)، قال: ... فذكره، والسياق للترمذي، وقال:\n\"حديث حسن غريب. والسدي اسمه: إسماعيل بن عبد الرحمن\".\nقلت: وهو ثقة من رجال مسلم؛ لكن العلة من أبيه - وهو عبد الرحمن بن أبي كريمة -؛ قال الذهبي:\n\"ما روى عنه سوى ولده\".\nقلت: فهو مجهول العين. وقول الحافظ في \"التقريب\":\n\"مجهول الحال\"!\nلعله سبق قلم؛ فإن مجهول الحال هو الذي روى عنه اثنان فصاعدًا، وهذا لم يرو عنه غير ابنه إسماعيل؛ كما سبق عن الذهبي، وهو ظاهر كلام الحافظ في \"التهذيب\"؛ حيث لم يذكر له راويًا غير ابنه.\nوعليه؛ فتحسين الترمذي لإسناده غير حسن، لا سيما وقد أشار إلى أنه لا يروى إلا من هذه الطريق، وذلك بقوله:\n\"غريب\"؛ وهو ما صرح به البزار عقبه، فقال:\n\"لا يروى إلا من هذا الوجه\"، كما في \"تفسير الحافظ ابن كثير\" (٥/ ٢٠٨ - منار)، ولم يعزه الحافظ إلا إليه، ففاته أنه عند الترمذي وابن حبان؛ وذلك مما يتعجب منه. ولكن الكمال لله وحده.","vol":"11","page":44},{"text":"وقد عزاه المنذري في \"الترغيب\" (٤/ ٢٣٨) إليهما؛ وزاد:\n\"والبيهقي\"؛ يعني: في \"كتاب البعث\".\n(فائدة): المراد هنا بـ (الإمام): هو كتاب الأعمال. ولهذا قال تعالى:\n(يوم ندعو كل أناس بإمامهم فمن أوتي كتابه بيمينه فأولئك يقرؤون كتابهم)؛ أي: من فرحته وسروره بما فيه من العمل الصالح؛ يقرأه ويحب قراءته.\nورجحه الحافظ ابن كثير؛ خلافًا لابن جرير؛ فإنه قال - بعد أن ذكر هذا القول وغيره -:\n\"والأولى قول من قال: معنى ذلك: يوم ندعو كل أناس بإمامهم الذي كانوا يقتدون به ويأتمون به في الدنيا؛ لأن الأغلب من استعمال العرب (الإمام): فيما ائتم واقتدي به\".\nقال ابن كثير:\n\"وقال بعض السلف: هذا أكبر شرف لأصحاب الحديث؛ لأن إمامهم النبي - ﷺ -\".\n<span data-type=\"title\" id=toc-5044>٥٠٢٦ </span>- (إن في الجنة طيرًا له سبعون ألف ريشة، فإذا وضع الخوان قدام ولي من الأولياء؛ جاء الطير فسقط عليه، فانتفض؛ فخرج من كل ريشة لون ألذ من الشهد، وألين من الزبد، وأحلى من العسل، ثم يطير) .\nضعيف\nأخرجه ابن مردويه في \"ثلاثة مجالس من الأمالي\" (١٩٠-١٩١):","vol":"11","page":45},{"text":"حدثنا محمد بن الحسن بن الفرج المقرىء الأنباري: أخبرنا مسلم بن عيسى بن مسلم الصفار: أخبرنا عبد الله بن داود الخريبي: أخبرنا الأعمش عن شقيق عن علقمة قال:\nخطبنا عبد الله يومًا، فقال في خطبته: (متكئين على فرش بطائنها من إستبرق)، فقال: هذه البطائن، فكيف لو رأيتم الظواهر؟! ثم قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته مسلم بن عيسى هذا؛ قال الدارقطني:\n\"متروك\"؛ كما في \"الميزان\". وقد اتهمه في \"التلخيص\" بوضع حديث في فضل فاطمة ﵂ يأتي بعد هذا.\nلكن حديث الترجمة أورده المنذري (٤/ ٢٦٠) من حديث أبي سعيد الخدري مرفوعًا وقال:\n\"رواه ابن أبي الدنيا، وقد حسن الترمذي إسناده لغير هذا المتن\"!\nأقول: وما أظنه بحسن؛ لا سيما وقد صدره المنذري بصيغة التمريض \"روي\"؛ مشيرًا إلى تضعيفه، والله أعلم.\nثم تأكد ظني؛ فقد رأيته في \"الزهد\" لهناد، و\"صفة الجنة\" لأبي نعيم (٢/ ١٨١) من طريق عبيد الله بن الوليد عن عطية العوفي عن أبي سعيد الخدري به.\nقلت: وعطية وعبيد الله بن الوليد ضعيفان.\n(تنبيه): قول ابن مسعود: هذه البطائن، فكيف لو رأيتم الظواهر. قد صح عنه من طريق أخرى؛ يرويه سفيان عن أبي إسحاق عن هبيرة بن يريم عنه به.","vol":"11","page":46},{"text":"أخرجه ابن جرير (٢٧/ ٨٦)، والحاكم (٢/ ٤٧٥)، وعنه البيهقي في \"البعث\" (١٨٣/ ٣٣٩) . وقال الحاكم:\n\"صحيح على شرط الشيخين\"، ووافقه الذهبي!!\nقلت: وذلك من أوهامهما؛ فإن هبيرة هذا لم يخرج له الشيخان، وهو لا بأس به؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-5045>٥٠٢٧ </span>- (أتاني جبريل ﵊ بسفرجلة من الجنة؛ فأكلتها ليلة أسري بي، فعلقت خديجة بفاطمة، فكنت إذا اشتقت إلى رائحة الجنة؛ شممت رقبة فاطمة) .\nموضوع\nأخرجه الحاكم (٣/ ١٥٦) من طريق مسلم بن عيسى الصفار السكري: حدثنا عبد الله بن داود الخريبي: حدثنا شهاب بن حرب مجهول، والباقون من رواته ثقات\"! وتعقبه الذهبي بقوله:\n\"هذا كذب جلي؛ لأن فاطمة ولدت قبل النبوة، فضلًا عن الإسراء، وهو من وضع مسلم بن عيسى الصفار على الخريبي عن شهاب\".\nقلت: ولم أر في الرواة شهاب بن حرب. فالله أعلم.\nومضى للصفار حديث آخر برقم (٢١٦٦) من روايته عن الخريبي بسند آخر.","vol":"11","page":47},{"text":"<span data-type=\"title\" id=toc-5046>٥٠٢٨ </span>- (ما من عبد يدخل الجنة؛ إلا جلس عند رأسه وعند رجليه ثنتان من الحور العين؛ يغنيانه بأحسن صوت سمعته الجن والإنس، وليس بمزامير الشيطان، ولكن بتحميد الله وتقديسه) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ١١٣/ ٧٤٧٨)، وعنه ابن عساكر في \"تاريخ دمشق\" (٥/ ٢٨٦/ ٢)، والبيهقي في \"البعث\" (٤٢١) عن سليمان بن عبد الرحمن الدمشقي: حدثنا خالد بن يزيد بن أبي مالك عن أبيه عن خالد بن معدان عن أبي أمامة مرفوعًا.\nوذكره ابن القيم في \"حادي الأرواح\" (٢/ ٥) من رواية جعفر الفريابي - ولعله عند ابن أبي الدنيا أو البيهقي -: حدثنا سليمان بن عبد الرحمن: حدثنا خالد بن يزيد بن أبي مالك ...، وقال المنذري (٤/ ٢٦٦):\n\"رواه الطبراني، والبيهقي\". وقال الهيثمي (١٠/ ٤١٩):\n\"رواه الطبراني، وفيه من لم أعرفهم\"!\nقلت: ليس فيهم من لا يعرف، بل كلهم ثقات؛ سوى واحد، فهو معروف بالضعف، بل الضعف الشديد، وهو خالد هذا - وهو الدمشقي -؛ قال الحافظ:\n\"ضعيف - مع كونه كان فقيهًا -، وقد اتهمه ابن معين\".\nوأبوه يزيد - وهو ابن عبد الرحمن بن أبي مالك - صدوق ربما وهم.\nومن أجل ذلك؛ أشار المنذري إلى تضعيف الحديث.\nوقد صح بعضه موقوفًا؛ فقد ذكره ابن القيم (٢/ ٣) من رواية جعفر","vol":"11","page":48},{"text":"الفريابي: حدثنا سعد بن حفص: حدثنا محمد بن سلمة عن أبي عبد الرحيم عن زيد بن أبي أنيسة عن المنهال بن عمرو عن أبي صالح عن أبي هريرة قال:\nإن في الجنة نهرًا طول الجنة، حافتاه العذارى قيام متقابلات، يغنين بأصوات حتى يسمعها الخلائق، ما يرون في الجنة لذة مثلها، فقلنا: يا أبا هريرة! وما ذاك الغناء؟ قال: إن شاء الله التسبيح والتحميد والتقديس، وثناء على الرب ﷿.\nهكذا رواه موقوفًا. وعزاه المنذري (٤/ ٢٦٧) للبيهقي؛ وهو في \"البعث\" (٢١٣/ ٤٢٥):\nقلت: وإسناده جيد، ورجاله ثقات رجال \"الصحيح\"؛ غير أبي عبد الرحيم - واسمه خالد بن أبي يزيد الحراني -، وهو ثقة. وأشار المنذري لتقويته.\nوقد صح مرفوعًا أنهن يغنين بغير ذلك، فراجع \"صحيح الجامع الصغير وزيادته\" رقم (١٥٥٧) و(١٥٩٨) .\nثم رأيت تخريج الحديث لأخينا الفاضل علي رضا في تعليقه على كتاب أبي نعيم \"صفة الجنة\" (٣/ ٢٧٢-٢٧٣)؛ صدره بقوله: \"حسن\"! ثم انتقد بحق كلمة الهيثمي المتقدمة، وتكلم على رواة الطبراني واحدًا بعد واحد، ولكنه سقط من قلمه أن يترجم لخالد بن يزيد بن أبي مالك - علة الحديث -، ومن غرائبه الدالة على سقط المشار إليه أنه بعد أن ترجم للراوي عنه - سليمان بن عبد الرحمن - بقول الذهبي:\n\"مفت ثقة، ولكنه مكثر عن الضعفاء\"؛ قال عقبه مباشرة:\n\"وأبوه: يزيد بن عبد الرحمن؛ صدوق ربما وهم\".","vol":"11","page":49},{"text":"قلت: ويزيد هذا: هو أبو خالد - العلة -، فغفل عن ترجمته، وبالتالي عن سوء حاله، وبناء على ذلك حسنه! ثم أيده بقول العراقي في \"تخريج الإحياء\" (٤/ ٥٣٧):\n\" [أخرجه] الطبراني بإسناد حسن\"!\nوهذا من أوهامه ﵀، التي قلده فيها المعلقون الثلاثة على \"الترغيب\" (٤/ ٤٤٧) !!\n<span data-type=\"title\" id=toc-5047>٥٠٢٩ </span>- (إذا دخل أهل الجنة الجنة، فيشتاق الإخوان بعضهم إلى بعض، فيسير سرير هذا إلى سرير هذا، وسرير هذا إلى سرير هذا، حتى يجتمعا جميعًا، فيتكىء هذا، ويتكىء هذا، فيقول أحدهما لصاحبه: تعلم متى غفر الله لنا؟ فيقول صاحبه: نعم، يوم كنا في موضع كذا وكذا، فدعونا الله؛ فغفر لنا) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص ١٤٩-١٥٠)، وأبو الشيخ في \"العظمة\" (٣/ ١١١٩/ ٦١٠)، وابن أبي الدنيا في \"صفة الجنة\" (٧٦/ ٢٣٩)، ومن طريقه ابن عساكر في \"التاريخ\" (٧/ ١٤٣/ ٢)، والبزار في \"مسنده\" (٤/ ٢١١/ ٣٥٥٣)، والبيهقي في \"البعث\" (٢٢١/ ٤٤٣) عن سعيد بن دينار الدمشقي: حدثنا الربيع بن صبيح عن الحسن عن أنس بن مالك به مرفوعًا. وقال البزار:\n\"تفرد به أنس بهذا الإسناد\".\nقلت: وفيه علل:","vol":"11","page":50},{"text":"الأولى: عنعنة الحسن - وهو البصري -؛ فإنه مدلس.\nالثانية: الربيع بن صبيح؛ قال الحافظ:\n\"صدوق سيىء الحفظ\".\nالثالثة: سعيد بن دينار الدمشقي؛ فإنه مجهول؛ كما في \"الميزان\"، وبه أعله العقيلي، فقال:\n\"لا يتابع على حديثه هذا، ولا يعرف إلا به، وليس بمعروف في النقل\".\nوبهذين أعله الهيثمي، فقال (١٠/ ٤٢١):\n\"رواه البزار، ورجاله رجال \"الصحيح\"؛ غير سعيد بن دينار، والربيع بن صبيح؛ وهما ضعيفان، وقد وثقا\".\nوقد أشار المنذري (٤/ ٢٦٩) إلى تضعيف الحديث، وعزاه إلى ابن أبي الدنيا أيضًا.\nوساق إسناده ابن القيم في \"حادي الأرواح\" (٢/ ١٨) ساكتًا عليه!\n<span data-type=\"title\" id=toc-5048>٥٠٣٠ </span>- (إن في الجنة شجرة، الورقة منها تغطي جزيرة العرب، أعلى الشجرة كسوة لأهل الجنة، وأسفل الشجرة خيل بلق، سروجها زمرد أخضر، ولجمها در أبيض، لا تروث ولا تبول، لها أجنحة، تطير بأولياء الله حيث يشاؤون، فيقول من دون تلك الشجرة: يا رب! بم نال هؤلاء هذا؟ فيقول الله تعالى: كانوا يصومون وأنتم تفطرون، وكانوا يصلون وأنتم تنامون، وكانوا يتصدقون وأنتم تبخلون، وكانوا يجاهدون","vol":"11","page":51},{"text":"وأنت تقعدون.\nمن ترك الحج لحاجة من حوائج الناس؛ لم تقض له تلك الحاجة حتى ينظر إلى المخلفين قدموا، ومن أنفق مالًا فيما يرضي الله، فظن أن لا يخلف الله عليه؛ لم يمت حتى ينفق أضعافه فيما يسخط الله، ومن ترك معونة أخيه المسلم فيما يؤجر عليه؛ لم يمت حتى يبتلى بمعونة من يأثم فيه ولا يؤجر عليه) .\nموضوع\nأخرجه الخطيب في \"التاريخ\" (٥/ ١٣٦) في ترجمة أحمد ابن محمد أبي حنش السقطي: حدثنا أبو خثيمة زهير بن حرب: أخبرنا الحسن ابن موسى: حدثنا ابن لهيعة: حدثنا دراج عن أبي الهيثم عن أبي سعيد الخدري مرفوعًا.\nورواه الذهبي من طريق الخطيب في ترجمة السقطي المذكور، وقال:\n\"نكرة لا يعرف، وأتى بخبر موضوع ... \" فذكره.\nوأقره الحافظ في \"اللسان\".\nقلت: ويحتمل عندي أنه هو أحمد بن محمد بن حسين السقطي المتقدم في \"الميزان\" قبل هذا بنحو عشرين ترجمة؛ فإنه من طبقته، قال فيه:\n\"روى عن يحيى بن معين. ذكروا أنه وضع حديثًا على يحيى عن عبد الرزاق ... \".\nوالحديث؛ أورده المنذري (١/ ٢١٤-٢١٥/ ٤/ ٢٦٩) من حديث علي ﵁ مرفوعًا نحوه؛ دون قضية الحج وما بعدها، وقال:","vol":"11","page":52},{"text":"\"رواه ابن أبي الدنيا\".\nقلت: يعني في \"صفة الجنة\" له، وأشار إلى ضعفه.\nوقد ساق إسناده ابن القيم في \"حادي الأرواح\" (٢/ ٢٠)، فقال:\n\"قال ابن أبي الدنيا: وحدثنا الفضل بن جعفر بن حسن: حدثنا أبي عن الحسن بن علي عن علي قال: ... فذكره مرفوعًا.\nوالفضل هذا وأبوه؛ لم أعرفهما، ولعله وقع في اسمهما تحريف ما!\nثم رأيت في \"تاريخ الخطيب\" (١٢/ ٣٦٤):\n\"الفضل بن جعفر بن عبد الله بن الزبرقان أبو سهل؛ المعروف بـ (ابن أبي يحيى) مولى العباس بن عبد المطلب، وهو أخو العباس ويحيى\".\nثم سمى من حدث عنهم، وليس منهم أبوه! ثم قال:\n\"روى عنه أبو بكر بن أبي الدنيا.. و.. وكان ثقة\".\nفالظاهر أنه هذا، فيكون قوله في اسم جده: (حسن) محرفًا، أو سقط قبله شيء. والله أعلم.\nوأخرجه أبو الشيخ في \"العظمة\" (٣/ ١٠٨٨-١٠٨٩/ ٥٨٨) من طريق أخرى عن عبد المجيد بن أبي رواد عن أبيه قال: حدثني من أصدق عن زيد بن علي عن أبيه عن ابن أبي طالب به مثل حديث ابن أبي الدنيا.\nوعبد المجيد هذا فيه ضعف.\nوشيخ أبيه لم يسم، ويحتمل أن يكون متهمًا؛ فقد أخرجه ابن الجوزي في","vol":"11","page":53},{"text":"\"الموضوعات\" (٣/ ٢٥٥) من طريق الخطيب - قلت: وليس في \"التاريخ\" - بسنده عن محمد بن مروان الكوفي عن سعد بن طريف عن زيد بن علي عن أبيه عن علي بن أبي طالب به. وقال ابن الجوزي:\n\"موضوع، وفيه ثلاث آفات:\nإحداهن: إرساله؛ فإن علي بن الحسين لم يدرك علي بن أبي طالب.\nوالثانية: محمد بن مروان - وهو السدي الصغير -؛ قال ابن نمير: كذاب. وقال أبو حاتم الرازي: متروك الحديث.\nوالثالثة: أظهر، وهو سعد بن طريف، وهو المتهم به؛ قال ابن حبان: كان يضع الحديث على الفور\".\nوأخرج أبو نعيم في \"صفة الجنة\" (٣/ ٢٣٨/ ٤٠٧) من طريق سيف بن محمد الثوري: حدثنا سعد بن طريف به مختصرًا مثل حديث أبي سعيد الخدري أوله فقط، دون قوله: \"فيقول من دون تلك الشجرة ... \".\nقلت: وسيف بن محمد الثوري؛ قال أحمد:\n\"كذاب يضع الحديث\"؛ كما في \"المغني\".\n<span data-type=\"title\" id=toc-5049>٥٠٣١ </span>- (من قام إذا استقبلته الشمس؛ فتوضأ، فأحسن وضوءه، ثم قام فصلى ركعتين؛ غفر له خطاياه، وكان كما ولدته أمه) .\nضعيف.\nأخرجه أبو يعلى في \"مسنده\" (٢/ ٤٨٨) عن ابن عقيل عن ابن عمه عن عقبة بن عامر:\nأنه خرج مع رسول الله - ﷺ - في غزوة تبوك، فجلس رسول الله - ﷺ - يومًا","vol":"11","page":54},{"text":"يحدث أصحابه، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة ابن عم ابن عقيل؛ وإليه أشار الهيثمي بقوله (٢/ ٢٣٦):\n\"رواه أبو يعلى، وفيه من لم أعرفه\".\nوأشار المنذري (١/ ٢٣٦) إلى تضعيف الحديث.\nوسائر رجاله ثقات رجال الشيخين؛ غير ابن عقيل - وهو عبد الله بن محمد ابن عقيل -، وهو صدوق في حديثه لين؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-5050>٥٠٣٢ </span>- (إذا أراد الله بعبد خيرًا؛ فقهه في الدين، وألهمه رشده) .\nمنكر بهذا التمام\nأخرجه البزار (ص ٢١ - زوائده): حدثنا الفضل بن سهل: حدثنا أحمد بن محمد بن أيوب: حدثنا أبو بكر بن عياش عن أبي وائل عن عبد الله قال: قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"لا نعلم روي عن عبد الله بهذا الإسناد\".\nقلت: ورجاله موثقون؛ كما قال الهيثمي (١/ ١٢١)، وفي كلامه إشارة إلى أن في بعضهم شيئًا، وهو - عندي - أحمد بن محمد بن أيوب؛ فقد قال أبو حاتم:\n\"روى عن أبي بكر بالمناكير\".\nقلت: وهذا منها؛ فقد قال الذهبي في ترجمته:\n\"صدوق، وله ما ينكر، فمن ذلك ما ساقه ابن عدي أنه روى عن أبي بكر","vol":"11","page":55},{"text":"ابن عياش ... \" فذكره.\nقلت: وقول المنذري في \"الترغيب\" (١/ ٥١):\n\"رواه البزار، والطبراني في \"الكبير\" بإسناد لا بأس به\"!\nففيه نظر من وجهين:\nالأول: ما عرفته من النكارة.\nوالآخر: أن الطبراني ليس عنده قوله: \"وألهمه رشده\"؛ وهو موضع النكارة؛ فقد قال في \"كبيره\" (٣/ ٧٨/ ١)، (١٠/ ٢٤٢/ ١٠٤٤٥ - ط\": حدثنا عبد الله بن أحمد بن حنبل: أخبرنا أحمد بن محمد بن أيوب - صاحب المغازي -: أخبرنا أبو بكر بن عياش: ... فذكره دون الزيادة.\nوخالف أبا بكر في إسناده زائدة فقال: عن الأعمش عن تميم بن سلمة عن أبي عبيدة عن عبد الله قال: ... فذكره موقوفًا عليه دون الزيادة.\nأخرجه الطبراني (٣/ ١٢/ ١)، (٩/ ١٦٤/ ٨٧٥٦) .\nوجملة القول؛ أن الحديث بهذه الزيادة منكر، وأما بدونها فهو صحيح، جاء عن جمع من الصحابة؛ منهم معاوية ﵁ في \"الصحيحين\" وغيرهما، وهو مخرج في \"الصحيحة\" (١١٩٤) .\n<span data-type=\"title\" id=toc-5051>٥٠٣٣ </span>- (ليس منا من لم يوقر الكبير، ويرحم الصغير، ويأمر بالمعروف، وينه عن المنكر) .\nضعيف\nأخرجه أحمد في \"مسنده\" (١/ ٢٥٧): حدثنا عثمان بن محمد -","vol":"11","page":56},{"text":"قال عبد الله بن أحمد: وسمعته أنا من عثمان بن محمد -: حدثنا جرير عن ليث عن عبد الملك بن سعيد بن جبير عن عكرمة عن ابن عباس يرفعه إلى النبي - ﷺ -.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال البخاري؛ غير ليث - وهو ابن أبي سليم -، وهو ضعيف مختلط.\nوقد سقط من الإسناد عند ابن حبان، فصار ظاهر الصحة، فقال في \"صحيحه\" (١٩١٣ - موارد): أخبرنا عمران بن موسى بن مجاشع: حدثنا عثمان بن أبي شيبة: حدثنا جرير عن عكرمة، وعن أبي بشر عن عكرمة به.\nقلت: ولا أدري ممن هذا السقط؟! ومثله زيادة: (أبي بشر) في الإسناد؟!\nوأخرجه الترمذي (١/ ٣٥٠) من طريق يزيد بن هارون عن شريك عن ليث عن عكرمة به. وقال:\n\"حديث حسن غريب\"!\nكذا قال! وشريك ضعيف أيضًا؛ وقد أسقط من الإسناد عبد الملك بن سعيد؛ خلافًا لجرير - وهو ابن عبد الحميد -، وهو ثقة من رجال الشيخين.\nوالحديث أشار إليه الحاكم في \"المستدرك\" (١/ ٦٢)، وقال:\n\"وإنما تركته؛ لأن راويه ليث بن أبي سليم\".\nوهو صحيح بدون زيادة: \"ويأمر بالمعروف ... \"؛ فإنه قد جاء من حديث ابن عمرو وغيره، وهو مخرج في \"التعليق الرغيب\" (١/ ٦٧) .","vol":"11","page":57},{"text":"<span data-type=\"title\" id=toc-5052>٥٠٣٤ </span>- (إنما الأمور ثلاثة: أمر تبين لك رشده؛ فاتبعه، وأمر تبين لك غيه؛ فاجتنبه، وأمر اختلف فيه؛ فرده إلى عالمه) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٣/ ٩٧/ ٢) وابن عبد البر في \"الجامع\" (٢/ ٢٤) - وسقط من إسناده رجال - عن موسى بن خلف العمي عن أبي المقدام عن محمد بن كعب القرظي عن ابن عباس عن النبي - ﷺ -:\n\"أن عيسى ابن مريم ﵇ قال: ... \" فذكره. وليس عند ابن عبد البر ذكر عيسى ﵇، وقال المنذري (١/ ٨٢):\n\"رواه الطبراني في \"الكبير\" بإسناد لا بأس به\"!\nكذا قال! ونحوه قول الهيثمي (١/ ١٥٧):\n\" ... ورجاله موثقون\"!\nوكلا القولين خطأ - وبخاصة الأول -؛ فإن أبا المقدام هذا؛ اسمه هشام بن زياد القرشي المدني، وهو مجمع على تضعيفه، وتركه جماعة. وقال ابن حبان:\n\"يروي الموضوعات عن الثقات\". وقال الحافظ في \"التقريب\":\n\"متروك\".\nومن طريقه أخرجه الهروي في \"ذم الكلام\" (٦٠/ ٢) .\nومن عادة الهيثمي إذا قال في إسناد ما: \"ورجاله موثقون\": أنه يعني أن في رواته من وثق توثيقًا ضعيفًا لا يعتد به، وهذا لم يوثقه أحد، فلعله اختلط عليه بأبي المقدام الكوفي الحداد؛ فإنه من طبقة هذا، وقد وثقه أحمد وابن معين وغيرهما، وضعفه الدارقطني. وقال الحافظ:","vol":"11","page":58},{"text":"\"صدوق يهم\".\nوغالب الظن أن المنذري توهم أنه هذا، وإلا؛ فما أظنه يتساهل هذا التساهل الشديد فيقول: \"لا بأس بإسناده\"؛ وهو يعلم أنه القرشي المدني المتروك!\nومن هذا البيان؛ يتضح أن الحديث شديد الضعف، وأن إيراد الشيخ الغماري إياه في \"كنزه\" الذي ادعى في مقدمته أنه ليس فيه حديث ضعيف: إنما جاءه من تقليده لغيره، وعدم رجوعه إلى الأصول وتطبيق قواعد علم الحديث على الأسانيد. ومثله المعلقون الثلاثة على \"الترغيب\" (١/ ١٨٤)؛ فإنهم حسنوه؛ تقليدًا للمنذري، وجهلًا منهم بمراد الهيثمي، والله المستعان!\n<span data-type=\"title\" id=toc-5053>٥٠٣٥ </span>- (لا يخرج الرجلان يضربان الغائط كاشفين عن عورتهما يتحدثان؛ فإن الله يمقت على ذلك) .\nضعيف الإسناد\nأخرجه أبو داود (١/ ٤)، والنسائي في \"الكبرى\" (١/ ٢٠/ ٤١،٤٢ - هندية)، وابن ماجه (١/ ١٤٢)، والحاكم (١/ ١٥٧-١٥٨)، والبيهقي (١/ ٩٩) من طرق عن عكرمة بن عمار عن يحيى ابن أبي كثير عن هلال بن عياض (وقال بعضهم: عياض بن هلال على القلب، وبعضهم: عياض بن عبد الله) قال: حدثني أبو سعيد الخدري مرفوعًا. قال داود:\n\"لم يسنده إلا عكرمة\". قال المنذري في \"مختصره\":","vol":"11","page":59},{"text":"\"وعكرمة هذا - الذي أشار إليه أبو داود -: هو أبو عمار عكرمة بن عمار العجلي اليمامي، وقد احتج به مسلم في \"صحيحه\"، وضعف بعض الحفاظ حديث عكرمة هذا عن يحيى بن أبي كثير، وقد أخرج مسلم حديثه عن يحيى ابن أبي كثير، واستشهد البخاري بحديثه عن يحيى بن أبي كثير\"!\nوالحق: أن عكرمة هذا لا ينزل حديثه عن رتبة الحسن في غير روايته عن ابن أبي كثير؛ قال الحافظ في \"التقريب\":\n\"صدوق يغلط، وفي روايته عن يحيى بن أبي كثير اضطراب، ولم يكن له كتاب\".\nوقد أبعد المنذري النجعة؛ فلم يحم حول علة الحديث الحقيقية؛ خلاف موقفه في \"الترغيب\"؛ حيث أصاب كبد الحقيقة، حين قال - بعد أن عزاه لأبي داود وابن ماجه وابن خزيمة في \"صحيحه\" -:\n\"رووه كلهم من رواية هلال بن عياض - أو عياض بن هلال - عن أبي سعيد، وعياض هذا روى له أصحاب \"السنن\"، ولا أعرفه بجرح ولا بعدالة، وهو في عداد المجهولين\". وقال الحافظ في \"التقريب\":\n\"مجهول\". وقال الذهبي في \"الميزان\":\n\"لا يعرف، ما علمت روى عنه سوى يحيى بن أبي كثير\".\nومنه؛ تعلم أن موافقة الذهبي الحاكم على قوله: \"إنه حديث صحيح الإسناد\"! وهم، فلا يغتر به!\nوللحديث علة أخرى؛ وهي الاضطراب؛ كما سبقت الإشارة إليه في التخريج؛","vol":"11","page":60},{"text":"وإن كان البيهقي روى عن ابن خزيمة أن الصحيح في اسم الراوي عن أبي سعيد: عياض بن هلال، قال ابن خزيمة:\n\"وأحسب الوهم فيه من عكرمة بن عمار حين قال: عن هلال بن عياض\". فتعقبه ابن التركماني في \"الجوهر النقي\" بقوله:\n\"قلت: كيف يتعين أن يكون الوهم عن عكرمة، وهو مذكور في هذا السند الذي هو فيه على الصحيح؟! بل يحتمل أن يكون الوهم من غيره، وقد ذكر صاحب \"الإمام\" أن أبان بن يزيد رواه أيضًا عن يحيى بن أبي كثير فقال: هلال ابن عياض، فتابع أبان عكرمة على ذلك، وابن القطان أحال الاضطراب في اسمه على يحيى بن أبي كثير، ثم ذكر البيهقي عن أبي داود أنه قال: لم يسنده إلا عكرمة بن عمار\".\nقلت: تقدم قريبًا أن أبان تابعه، ثم إن البيهقي أخرج الحديث عن ابن أبي كثير عن النبي - ﷺ - مرسلًا.\nوبقي فيه علل لم يذكرها، منها: أنه سكت عن عكرمة هنا، وتكلم فيه كثيرًا في (باب مس الفرج بظهر الكف)، وفي باب (الكسر بالماء) . ومنها: أن راوي الحديث عن أبي سعيد الخدري لا يعرف، ولا يحصل من أمره شيء. ومنها: الاضطراب في متن الحديث؛ كما هو مبين في كتاب ابن القطان.\nوأخرجه النسائي من حديث عكرمة عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة.\nوالحديث المرسل: عند البيهقي (١/ ١٠٠) من طريق الوليد عن الأوزاعي عن يحيى بن أبي كثير عن رسول الله ﷺ مرسلًا.","vol":"11","page":61},{"text":"وبالجملة؛ فالحديث ضعيف؛ لاضطراب عكرمة فيه عن يحيى، ولجهالة تابعيه؛ إلا في رواية النسائي عن عكرمة؛ فسمى تابعيه أبا سلمة، وهو ثقة من رجال الستة؛ لكن هذا من اضطراب عكرمة، فلا حجة فيه، وقد رجح المرسل أبو حاتم، فراجعه في \"ضعيف أبي داود\" (رقم ٣) .\nورواية النسائي عن عكرمة: أخرجها في \"السنن الكبرى\" (١/ ١٩/ ٤٠ - هندية)، (١/ ٧٠/ ٣١)، وكذا الطبراني في \"الأوسط\" (١/ ٣٢-٣٣ - مصورة الجامعة الإسلامية) (٢/ ١٥٤/ ١٢٨٦) عن شيخه أحمد بن محمد بن صدقة؛ كلاهما عن محمد بن عبد الله بن عبيد بن عقيل المقرىء: حدثنا جدي عبيد بن عقيل: حدثنا عكرمة بن عمار عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا به نحوه. وقال الطبراني:\n\"لم يروه بهذا الإسناد إلا عبيد، ورواه الثوري عن عكرمة بن عمار عن عياض بن هلال عن أبي سعيد الخدري\".\nقلت: عبيد بن عقيل صدوق، وكذلك من دونه، وكذا من فوقه، لكن العلة اضطراب عكرمة بن عمار فيه، مع مخالفة الأوزاعي إياه، حيث أرسله كما سبق.\nثم وجدت له طريقًا؛ فانظر \"الصحيحة\" (٣١٢٠) .\n<span data-type=\"title\" id=toc-5054>٥٠٣٦ </span>- (لا يسبغ عبد الوضوء؛ إلا غفر الله له ما تقدم من ذنبه وما تأخر) .\nمنكر\nأخرجه البزار (ص ٣٤ - زوائده) عن خالد بن مخلد: حدثنا إسحاق ابن حازم: سمعت محمد بن كعب: حدثني حمران قال:","vol":"11","page":62},{"text":"دعا عثمان بوضوء وهو يريد الخروج إلى الصلاة في ليلة باردة، فجئته بماء؛ فغسل وجهه ويديه، فقلت: حسبك؛ قد أسبغت الوضوء والليلة شديدة البرد، فقال: سمعت رسول الله - ﷺ - يقول: ... فذكره، وقال:\n\"لا نعلم أسند محمد بن كعب عن حمران إلا هذا\".\nقلت: وكلاهما ثقة من رجال الشيخين.\nوإسحاق بن حازم ثقة أيضًا.\nوخالد بن مخلد - وإن كان من رجال \"الصحيحين\" -؛ فقد تكلم فيه جماعة، وساق له ابن عدي عشرة أحاديث استنكرها، وقد ساق بعضها الذهبي في \"الميزان\"؛ أحدها مما أخرجه البخاري في \"صحيحه\"، وقال الذهبي فيه:\n\"ولولا هيبة \"الجامع الصحيح\" لعددته في منكرات خالد بن مخلد ... \".\nقلت: وأرى أنا أن هذا الحديث من منكراته؛ فإن الحديث في \"الصحيحين\" وغيرهما من طرق عن حمران به نحوه، وليس فيه قوله: \".. وما تأخر\".\nوعلى هذا؛ فقول المنذري (١/ ٩٥):\n\"رواه البزار بإسناد حسن\"! وقول الهيثمي (١/ ٢٣٧):\n\"رواه البزار، ورجاله موثقون، والحديث حسن إن شاء الله\"!! ومثله قول الحافظ ابن رجب في \"اختيار الأولى\" (ص ١٥-١٦):\n\"وإسناده لا بأس به\"!!\nإنما هو جريًا منهم جميعًا على ظاهر الإسناد، دون النظر إلى ما في متنه من","vol":"11","page":63},{"text":"النكارة التي ذكرتها. وقول الهيثمي أبعد عن الصواب؛ لأنه صرح بتحسين متن الحديث وسنده؛ فتنبه!\nوقد أشار إلى ما ذكرت الحافظ ابن حجر في \"الخصال المكفرة\" بعد أن عزاه لابن أبي شيبة في \"المصنف\" - ولم أره فيه -، و\"المسند\"، وإلى أبي بكر المروزي، والبزار، فقال (ص ١٤-١٥):\n\"وأصل الحديث في \"الصحيحين\"، لكن ليس فيه: \"وما تأخر\"\".\nوخفي هذا على المعلق الدمشقي عليه؛ فقال:\n\"له شواهد كثيرة في الأصول الستة وغيرها باختلاف بعض ألفاظه\"!!\nقلت: فلم يتنبه لإشارة الحافظ المذكورة، فضلًا عن أنه لم يعلم أن تلك الشواهد ضد الحديث، وليست له؛ لأنها كلها ليست فيها الزيادة!\n<span data-type=\"title\" id=toc-5055>٥٠٣٧ </span>- (يد الرحمن فوق رأس المؤذن، وإنه ليغفر له مدى صوته أين بلغ) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٢٥/ ٢ - زوائد المعجمين) عن عمر بن حفص العبدي عن ثابت عن أنس مرفوعًا. وقال:\n\"لم يروه عن ثابت إلا عمر\".\nقلت: قال الهيثمي (١/ ٣٢٦):\n\"وقد أجمعوا على ضعفه\". وقال أحمد:\n\"تركنا حديثه وحرقناه\". وقال النسائي وغيره:","vol":"11","page":64},{"text":"\"متروك\".\nلكن الشطر الثاني من الحديث صحيح؛ لأنه ورد عن جمع من الصحابة؛ منهم أبو هريرة والبراء بن عازب وغيرهم، وأحاديثهم مخرجة في \"صحيح أبي داود\" رقم (٥٢٨) .\n<span data-type=\"title\" id=toc-5056>٥٠٣٨ </span>- (لو أقسمت؛ لبررت؛ إن أحب عباد الله إلى الله: لرعاة الشمس والقمر - يعني: المؤذنين -؛ إنهم ليعرفون يوم القيامة بطول أعناقهم) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٥ - زوائده)، والخطيب في \"التاريخ\" (٣/ ٩٩) عن جنادة بن مروان الأزدي الحمصي: حدثنا الحارث بن النعمان: سمعت أنس بن مالك يقول: كان رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الحارث بن النعمان - وهو ابن أخت سعيد بن جبير؛ كما صرحت به رواية الطبراني -؛ وهو متفق على ضعفه، بل قال البخاري:\n\"منكر الحديث\".\nوالأخرى: جنادة بن مروان؛ قال الذهبي:\n\"اتهمه أبو حاتم\".\nوبهذا أعله الهيثمي (١/ ٣٢٦-٣٢٧)، وفي ذلك بعض النظر؛ فإن نص أبي حاتم عند ابنه (١/ ١/ ٥١٦):\n\"ليس بقوي، أخشى أن يكون كذب في حديث عبد الله بن بسر: أنه رأى في","vol":"11","page":65},{"text":"شارب النبي - ﷺ - بياضًا بحيال شفتيه\".\nقال الحافظ في \"اللسان\" - متعقبًا على الذهبي ما ذكره من الاتهام -:\n\"قلت: أراد أبو حاتم بقوله: \"كذب\": أخطأ، وذكره ابن حبان في \"الثقات\"؛ وأخرج له هو والحاكم في \"الصحيح\" ... \".\nقلت: فإعلال الحديث بشيخه الحارث أولى؛ كما لا يخفى.\nوالحديث مما أشارالمنذري (١/ ١٠٩) إلى تضعيفه.\nوالجملة الأخيرة من الحديث؛ عزاها الحافظ لابن حبان، فقال في \"التلخيص\" (١/ ٢٠٨):\n\"وفي \"صحيح ابن حبان\" من حديث أبي هريرة: \"يعرفون بطول أعناقهم يوم القيامة\" زاد السراج: \"لقولهم: لا إله إلا الله\". وفيه عن ابن أبي أوفى: \"إن خيار عباد الله الذين يراعون الشمس والقمر والنجوم والأظلة؛ لذكر الله\" ... \"!\nقلت: فيه ما يأتي:\nأولًا: ما عزاه لابن حبان وهم؛ فإن لفظه: \"المؤذنون أطول الناس أعناقًا يوم القيامة\" (١٦٦٨)؛ وهكذا رواه هو (١٦٦٧)، ومسلم (٥٢/ ٥)، والسراج في \"مسنده\" (ق ٢٣/ ٢) وغيرهما عن معاوية ﵁.\nثانيًا: زيادة السراج المذكورة منكرة عندي؛ وفي سندها جهالة، وقد تقدم تخريجه.\nثالثًا: حديث: \"إن خيار عباد الله ... \" حسن لغيره؛ كما تبين لي أخيرًا في \"الصحيحة\" (٣٤٤٠) .","vol":"11","page":66},{"text":"<span data-type=\"title\" id=toc-5057>٥٠٣٩ </span>- (من بنى بيتًا يعبد الله فيه من مال حلال؛ بنى الله له بيتًا في الجنة من در وياقوت) .\nمنكر بهذا التمام\nأخرجه الطبراني في \"الأوسط\" (١/ ١٩/ ١): حدثنا محمد بن النضر الأزدي: حدثنا سعيد بن سليمان: حدثنا سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا.\nوأخرجه البزار في \"مسنده\" (ص ٤٦ - زوائده): حدثنا محمد بن مسكين: حدثنا سعيد بن سليمان به؛ دون قوله: \"من در وياقوت\". وقال الطبراني:\n\"لا يروى عن أبي هريرة إلا بهذا الإسناد، تفرد به سعيد\".\nقلت: وهو النشيطي؛ ضعيف؛ لكن شيخه اليمامي أضعف منه؛ فقد قال فيه البخاري:\n\"منكر الحديث\". وذكره العقيلي في \"الضعفاء\" (ص ١٩٧)، وساق له هذا الحديث من طريق ثالث عن سعيد بن سليمان، ثم ساقه من طريق أخرى عن أبان العطار: حدثنا يحيى بن أبي كثير عن محمود بن عمرو عن أبي هريرة نحوه موقوفًا. وقال:\n\"هذا أولى\".\nوقال الحافظ في ترجمة اليمامي من \"اللسان\" - بعد أن ساق الحديث -:\n\"والمستغرب منه قوله: \"من در وياقوت\"؛ فإن للحديث طريقًا جيدة ليس هذا فيها\".\nقلت: وكأنه يشير إلى رواية أبان العطار المتقدمة، ولكنها موقوفة؛ كما سبق.","vol":"11","page":67},{"text":"قد وجدت له طريقًا آخر مرفوعًا مختصرًا؛ يرويه المثنى بن الصباح عن عطاء ابن أبي رباح عن المحرر بن أبي هريرة عن أبيه بلفظ:\n\"من بنى لله مسجدًا بنى الله له بيتًا في الجنة\".\nأخرجه الطبراني أيضًا؛ وقال:\n\"تفرد به المثنى\".\nقلت: وهو ضعيف؛ لكنه بهذا اللفظ صحيح؛ له شواهد كثيرة صحيحة، بعضها في \"الصحيحين\"، وهي مخرجة عندي في \"الروض النضير\" تحت رقم (٨٨٣) .\nورواه المثنى أيضًا عن عطاء عن عائشة مرفوعًا بلفظه المتقدم؛ لكنه زاد فيه:\n\"لا يريد به رياءً ولا سمعة\".\nوهو منكر أيضًا؛ أخرجه الطبراني في \"الأوسط\" عنه.\nوتابعه عنده كثير بن عبد الرحمن عن عطاء به دون الزيادة؛ وقال:\n\"لم يروه عن عطاء إلا كثير\".\nقلت: وهو كثير بن أبي كثير العامري، وهو ضعيف؛ لكن لفظه هو الصحيح؛ لشواهده التي سبقت الإشارة إليها.\n<span data-type=\"title\" id=toc-5058>٥٠٤٠ </span>- (كان في بني إسرائيل أخوان ملكان على مدينتين، وكان أحدهما بارًا برحمه، عادلًا على رعيته، وكان الآخر عاقًا برحمه، جائرًا","vol":"11","page":68},{"text":"على رعيته، وكان في عصرهما نبي، فأوحى الله إلى ذلك النبي: إنه قد بقي من عمر هذا البار ثلاث سنين، وبقي من عمر العاق ثلاثون سنة، فأخبر النبي رعية هذا ورعية هذا، فأحزن ذلك رعية العادل، وأحزن ذلك رعية الجائر، ففرقوا بين الأمهات والأطفال، وتركوا الطعام والشراب، وخرجوا إلى الصحراء يدعون الله تعالى أن يمتعهم بالعادل، ويزيل عنهم الجائر؛ فأقاموا ثلاثًا، فأوحى الله إلى ذلك النبي: أن أخبر عبادي أني قد رحمتهم، وأجبت دعاءهم، فجعلت ما بقي من عمر البار لذلك الجائر، وما بقي من عمر الجائر لهذا البار. فرجعوا إلى بيوتهم، ومات العاق لتمام ثلاث سنين، وبقي العادل فيهم ثلاثين سنة، ثم تلا رسول الله - ﷺ -: (وما يعمر من معمر ولا ينقص من عمره إلا في كتاب إن ذلك على الله يسير» .\nضعيف\nرواه أبو الحسن بن معروف، والخطيب، وابن عساكر عن عبد الصمد ابن علي بن عبد الله بن عباس عن أبيه عن جده مرفوعًا؛ كما في \"الجامع الكبير\" للسيوطي.\nقلت: وهذا إسناد ضعيف؛ لأن عبد الصمد هذا ليس بحجة؛ كما تقدم في حديث آخر له برقم (٢٨٩٨) .\n<span data-type=\"title\" id=toc-5059>٥٠٤١ </span>- (انكحوا إلى الأكفاء، وأنكحوهم، واختاروا لنطفكم، وإياكم والزنج؛ فإنه خلق مشوه) .\nباطل بهذا التمام\nأخرجه الدارقطني في \"سننه\" (٤١٥) من طريق أبي أمية بن يعلى عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.","vol":"11","page":69},{"text":"قلت: وهذا إسناد واه؛ فيه أبو أمية بن يعلى، قال الذهبي في \"الميزان\" - وتبعه الحافظ في \"اللسان\" -:\n\"ضعفه الدارقطني، وقال ابن حبان: لا تحل الرواية عنه إلا للخواص\".\nقلت: والحديث أورده ابن أبي حاتم في \"العلل\" (١/ ٤٠٤) من هذا الوجه؛ ثم قال:\n\"قال أبي: هذا الحديث باطل، لا يحتمل هشام بن عروة هذا. قلت: فممن هو؟ قال: من راويه. قلت: ما حال أبي أمية بن يعلى؟ قال: ضعيف الحديث\".\nثم قال (١/ ٤٠٧):\n\"سمعت أبي وأبا زرعة وذكرا حديث هشام بن عروة ... [يعني: هذا الحديث] فقالا جميعًا: لا يصح هذا الحديث\".\nقلت: لكن الطرف الأول منه قد جاء من طرق أخرى عن هشام، ومن طريق آخر عن عائشة، ومن حديث ابن عمر؛ ولذلك؛ خرجته في \"الصحيحة\" (١٠٦٧) .\n<span data-type=\"title\" id=toc-5060>٥٠٤٢ </span>- (هذه الحشوش محتضرة، فإذا دخل أحدكم الخلاء؛ فليقل: بسم الله) .\nمنكر بهذا اللفظ\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٣٢)، وابن السني في \"عمل اليوم والليلة\" رقم (١٩) من طريق قطن بن نسير: حدثنا عدي بن أبي عمارة الذارع قال: سمعت قتادة عن أنس بن مالم مرفوعًا به. وزاد","vol":"11","page":70},{"text":"العقيلي:\n\".. اللهم! إني أعوذ بك من الخبث والخبائث والشيطان الرجيم\". وقال:\n\"عدي هذا بصري، في حديثه اضطراب، قال عبد الله بن أحمد: سألت أبي عنه؛ قلت: كيف هو؟ قال: شيخ\". وقال الحافظ في \"اللسان\":\n\"ومن أغلاطه: أنه روى عن قتادة عن أنس في القول عند دخول الخلاء، وإنما رواه قتادة عن النضر بن أنس عن زيد بن أرقم. وقيل: عن النضر بن أنس عن أبيه. والأول أصح\".\nقلت: وقد سبقه إلى هذا الترجيح البيهقي، وبينت وجهه في كتابي الآخر (١٠٧٠)، وذكرت هناك أن لقتادة فيه إسنادًا آخر عن زيد بن أرقم، وأن كلًا منهما صحيح، فراجعه إن شئت.\nثم إن عديًا هذا قد أخطأ في متن الحديث أيضًا، فزاد في أوله: \"بسم الله\"، وفي آخره: \"والشيطان الرجيم\"! ومن أجل هذه الزيادة أوردته هنا، وإلا فهو بدونها صحيح، كما رواه شعبة وهشام الدستوائي وسعيد بن أبي عروبة عن قتادة، كما خرجته هناك.\nنعم؛ في التسمية عند دخول الخلاء حديث آخر صحيح، وهو مخرج عندي في \"إرواء الغليل\" برقم (٥٠) .\n<span data-type=\"title\" id=toc-5061>٥٠٤٣ </span>- (من دخل على قوم لطعام لم يدع إليه، فأكل شيئًا؛ أكل حرامًا) .\nضعيف\nرواه الطبراني في \"الأوسط\" (١/ ١٣٣/ ١) عن بقية بن الوليد عن يحيى بن خالد عن روح بن القاسم عن المقبري عن عروة عن عائشة مرفوعًا.","vol":"11","page":71},{"text":"وقال:\n\"لم يروه عن روح إلا يحيى؛ تفرد به بقية\".\nقلت: وهو ثقة؛ ولكنه مدلس وقد عنعنه.\nوشيخه يحيى بن خالد مجهول؛ كما قال ابن عدي؛ وساق له هذا الحديث، وقال:\n\"إنه منكر\". وقال الذهبي:\n\"باطل\".\nومن طريقه رواه البزار، وابن عدي بلفظ:\n\" ... لم يدع له؛ دخل فاسقًا، وأكل حرامًا\".\nواقتصر الهيثمي (٤/ ٥٥) على إعلاله بيحيى هذا فقط؛ وهو قصور؛ لما علمت من عنعنة بقية.\nلكن أخرجه الدولابي في \"الكنى\" (١/ ١٨٠): حدثنا أحمد بن الفرج الحجازي قال: حدثنا بقية بن الوليد قال: حدثنا يحيى بن خالد أبو زكريا به.\nقلت: فصرح فيه بقية بالتحديث؛ لكن أحمد بن الفرج ضعفه محمد بن عوف الطائي، وقال ابن عدي:\n\"لا يحتج به\"؛ فلا قيمة لتصريحه المذكور.\nوقد خولف في إسناده؛ فقال الطيالسي في \"مسنده\" (ص ٣٠٦ - رقم","vol":"11","page":72},{"text":"٢٣٣٧): حدثنا اليمان أبو حذيفة عن طلحة بن أبي عثمان عن سعيد المقبري عن أبي هريرة قال: ... فذكره موقوفًا عليه.\nوهذا إسناد ضعيف؛ اليمان هذا - وهو ابن المغيرة - ضعيف؛ كما جزم به الحافظ في \"التقريب\".\nوشيخه طلحة بن أبي عثمان لم أعرفه! وفي \"الجرح والتعديل\" (٢/ ١/ ٤٨٣):\n\"طلحة بن عثمان، رجل من الحجبة. روى عن المقبري. روى عنه روح بن القاسم\".\nقلت: فلعله هذا، وتكون أداة الكنية (أبي) مقحمة من الناسخ.\nويحتمل أنه طلحة بن عمرو بن عثمان الحضرمي المكي المتروك. والله أعلم.\nوأخرج أبو داود (٢/ ١٣٦) من طريق أبان بن طارق عن نافع قال: قال عبد الله بن عمر: قال رسول الله - ﷺ -: ... فذكره بلفظ:\n\".. ومن دخل على غيره دعوة؛ دخل سارقًا، وخرج مغيرًا\".\nوأبان هذا مجهول الحال؛ كما في \"التقريب\". وفي \"الميزان\":\n\"قال ابن عدي: هذا حديث منكر، لا يعرف إلا به. وقال أبو زرعة: مجهول\".\nومن طريقه أخرجه البزار؛ كما في \"المجمع\"؛ وقال:\n\"وهو ضعيف\"!","vol":"11","page":73},{"text":"كذا قال! والصواب أنه مجهول؛ فإنه لم يضعفه أحد.\nثم إن في الحديث جملة في أوله صحيحة؛ وقد خرجته في الكتاب الآخر (١٠٨٥) .\n<span data-type=\"title\" id=toc-5062>٥٠٤٣/ م </span>- (من صلى الفجر - أو قال: الغداة -، فقعد في مقعده، فلم يلغ بشيء من أمر الدنيا، يذكر الله حتى يصلي الضحى أربع ركعات؛ خرج من ذنوبه كيوم ولدته أمه؛ لا ذنب له) .\nضعيف\nأخرجه أبو يعلى في \"مسند عائشة\" (٧/ ٣٢٩/ ٤٣٦٥) من طريق طيب بن سليمان قال: سمعت عمرة تقول: سمعت أم المؤمنين تقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ الطيب هذا؛ قال الدارقطني:\n\"بصري ضعيف\".\nوأورده ابن أبي حاتم (٢/ ١/ ٤٩٧)؛ ولم يذكر فيه جرحًا ولا تعديلًا، ووثقه ابن حبان والطبراني!\nوتساهل ابن حبان في التوثيق معروف، وكأن الطبراني جرى في ذلك على سننه!\nولعله لذلك أشار المنذري في \"الترغيب\" (١/ ١٦٦) إلى تضعيف حديثه هذا.\nوالمعروف في أحاديث الجلوس بعد الصلاة الغداة والصلاة بعد طلوع الشمس: أن له أجر حجة وعمرة، فقوله:","vol":"11","page":74},{"text":"\"خرج من ذنوبه ... \" إلخ؛ منكر عندي، والله أعلم.\n(تنبيه): الطيب بن سليمان؛ كذا وقع في \"المسند\": (سليمان)، وهو كذلك في \"الميزان\" و\"اللسان\".\nوفي نسخة من \"الميزان\": (سلمان)؛ وهو الصواب - والله أعلم -؛ لمطابقته لما في \"الجرح\"؛ و\"ثقات ابن حبان\" (٦/ ٤٩٣)، و\"سؤالات البرقاني للإمام الدارقطني\"؛ كما حققته في ترجمته من كتابي الجديد: \"تيسير انتفاع الخلان بثقات ابن حبان\" يسر الله لي إتمامه بمنه وكرمه.\nوالحديث؛ قال المعلقون الثلاثة على \"الترغيب\" (١/ ٣٧٠):\n\"حسن، قال الهيثمي ... \"!\n<span data-type=\"title\" id=toc-5063>٥٠٤٤ </span>- (من أم قومًا؛ فليتق الله، وليعلم أنه ضامن مسؤول لما ضمن، وإن أحسن؛ كان له من الأجر مثل أجر من صلى خلفه من غير أن ينتقص من أجورهم شيئًا، وما كان من نقص؛ فهو عليه) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٠/ ١) من طريق أبي الأشعث أحمد بن المقدام: حدثنا يوسف بن الحجاج - هو البلدي - عن المعارك بن عباد عن يحيى بن أبي الفضل عن أبي الجوزاء عن عبد الله بن عمر مرفوعًا. وقال:\n\"لم يروه عن أبي الجوزاء إلا يحيى، ولا عنه إلا المعارك، تفرد به يوسف\".\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: يحيى بن أبي الفضل؛ لم أجد له ترجمة، وقد أورده ابن حجر في \"التهذيب\" في شيوخ معارك بن عباد، وكذا المزي في \"تهذيبه\"؛ لكن وقع فيه:","vol":"11","page":75},{"text":"(يحيى بن الفضل) .\nالثانية: المعارك بن عباد؛ أورده الذهبي في \"الضعفاء والمتروكين\"، وقال:\n\"ضعفه الدارقطني وغيره\".\nولذلك؛ جزم الحافظ في \"التقريب\" بأنه ضعيف.\nالثالثة: يوسف بن الحجاج؛ لم أجد له ترجمة أيضًا، وقد ذكره المزي في الرواة عن المعارك ونسبه: \"البلدي\"، ولم يورده السمعاني في هذه النسبة، ولا ياقوت في \"معجم البلدان\"، مما يشعر بأنه غير مشهور ولا معروف. والله تعالى أعلم.\nوالحديث؛ قال في \"مجمع الزوائد\" (٢/ ٦٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه معارك بن عباد؛ ضعفه أحمد والبخاري وأبو زرعة والدارقطني وغيره، وذكره ابن حبان في \"الثقات\"\".\nقلت: وقال ابن حبان:\n\"يخطىء ويهم\".\nفلو نقله الهيثمي عنه لأصاب؛ فإنه يلتقي حينئذ قوله مع أقوال المضعفين؛ كما لا يخفى.\nنعم؛ قد صح من الحديث قوله: \"الإمام ضامن\" وقوله: \"إن أحسن فله؛ وإلا فعليه\"؛ ثبت ذلك من حديث أبي هريرة، وعقبة بن عامر، وهما مخرجان في \"صحيح أبي داود\" (٥٣٠،٥٩٣) .","vol":"11","page":76},{"text":"<span data-type=\"title\" id=toc-5064>٥٠٤٥ </span>- (تزاحموا تراحموا) .\nلا أعرف له أصلًا\nوقد اشتهر عند بعض أئمة مساجد دمشق اليوم!\nولعل أصله ما أخرجه الطبراني في \"الأوسط\" (١/ ٣٢/ ٢)، ومن طريقه أبو نعيم في \"الحلية\" (١٠/ ١١٤) من طريق مجالد عن الشعبي عن الحارث عن علي قال: قال رسول الله - ﷺ -:\n\"استووا تستوي قلوبكم، وتماسوا تراحموا\". قال سريج (ابن يونس، أحد رواته):\n\"تماسوا\"؛ يعني: ازدحموا في الصلاة.\nوقال غيره \" \"تماسوا\": تواصلوا.\nوقال الطبراني:\n\"لا يروى عن علي إلا بهذا الإسناد، تفرد به سريج\".\nقلت: وهو ثقة؛ لكن مجالدًا ليس بالقوي.\nوأضعف منه الحارث - وهو الأعور -، وبه أعله الهيثمي فقال (٢/ ٩٠):\n\"رواه الطبراني في \"الأوسط\"، وفيه الحارث، وهو ضعيف\".","vol":"11","page":77},{"text":"<span data-type=\"title\" id=toc-5065>٥٠٤٦ </span>- (من ترك الصف الأول مخافة أن يؤذي أحدًا؛ أضعف الله له أجر الصف الأول) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٣/ ١) من طريق الوليد","vol":"11","page":77},{"text":"ابن الفضيل العنزي: حدثنا نوح بن أبي مريم عن زيد العمي عن سعيد بن جبير عن ابن عباس مرفوعًا. وقال:\n\"لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به الوليد\".\nقلت: وهو متهم بالوضع؛ قال ابن حبان:\n\"يروي الموضوعات، لا يجوز الاحتجاج به بحال\". وقال الحاكم، وأبو نعيم، وأبو سعيد النقاش:\n\"روى عن الكوفيين الموضوعات\".\nقلت: ولم يعرفه أبو حاتم؛ فقال ابنه (٤/ ٢/ ١٣) عنه:\n\"وهو مجهول\"!\nوشيخه نوح بن أبي مريم أشهر منه بالوضع، وبه أعله الهيثمي؛ لكنه قال (٢/ ٩٥-٩٦):\n\"وهو ضعيف\"!!\nوزيد العمي ضعيف.\nوالحديث أشار المنذري (١/ ١٧٤) إلى تضعيفه؛ فقصر!!\nوالحديث سرقه بعض الضعفاء؛ فقال الحكيم الترمذي في \"الرياضة\" (٣٦٧-٣٦٨): حدثنا الفضل بن محمد: حدثنا زريق بن الورد الرقي: حدثنا سلم بن سالم بن (كذا) عبد الغفار بن ميمون عن عبد الملك الجزري به مرفوعًا.","vol":"11","page":78},{"text":"قلت: والفضل بن محمد هذا؛ الظاهر أنه الباهلي الأنطاكي الأحدب العطار؛ قال ابن عدي:\n\"كتبنا عنه بأنطاكية، حدثنا بأحاديث لم نكتبها عن غيره، ووصل أحاديث، وسرق أحاديث، وزاد في المتون\"، وقال:\n\"له أحاديث لا يتابعه الثقات عليها\". وقال الدارقطني وابن عدي:\n\"كذاب\".\nومن فوقه لم أعرفهم.\nويحتمل أن سلم بن سالم بن عبد الغفار ... إلخ؛ خطأ من الناسخ، والصواب: سلم بن سالم عن عبد الغفار بن ميمون، فإن يكن كذلك؛ فسلم بن سالم معروف؛ وهو البلخي الزاهد؛ ضعفه ابن معين وغيره.\n<span data-type=\"title\" id=toc-5066>٥٠٤٧ </span>- (من سد فرجة في الصف غفر له) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٥٨ - زوائده): حدثنا عبد الرحمن ابن الأسود بن مأمول الوراق: حدثنا يحيى بن السكن: حدثنا أبو العوام - وأظنه صدقة ابن أبي سهل - عن عون بن أبي جحيفة عن أبيه مرفوعًا. وقال:\n\"لم نسمعه إلا من عبد الرحمن، وكان من أفاضل الناس\".\nقلت: هو من شيوخ الترمذي والنسائي وغيرهما؛ مات بعد الأربعين ومئتين، وجزم الحافظ في \"التقريب\" بأنه ثقة؛ مع أنه لم يحك توثيقه في \"التهذيب\" عن أحد!","vol":"11","page":79},{"text":"وشيخه يحيى بن السكن؛ قال الذهبي:\n\"ليس بالقوي، وضعفه صالح جزرة\"!\nقلت: كلام صالح فيه يدل على أنه أسوأ من ذلك؛ فقد روى الخطيب في ترجمة يحيى من \"التاريخ\" (١٤/ ١٤٦) عنه أنه قال فيه:\n\"بصري، كان يكون بالرقة، وكان أبو الوليد يقول: هو يكذب، وهو شيخ مقارب، كان يكون بالرقة وببغداد\".\nثم روى الخطيب أيضًا عنه - أعني: صالحًا - أنه قال:\n\"لا يسوى فلسًا\".\nوأما ابن حبان؛ فذكره في \"الثقات\"! ولعله عمدة المنذري (١/ ١٧٥) في قوله - وإن تبعه الهيثمي (٢/ ٩١) -:\n\"رواه البزار بإسناد حسن\"!\nوأما أبو العوام؛ فليس هو صدقة بن أبي سهل؛ كما ظنه الظان - وأظنه البزار نفسه -! وإنما هو عمران القطان؛ فقد ذكره الخطيب في شيوخ يحيى بن السكن، وهو صدوق يهم.\nومما تقدم بيانه؛ تعلم تساهل المنذري وكذا الهيثمي في قولهما السابق آنفًا.\nوفي فضل سد الفرج حديث آخر من رواية عائشة ﵂، بعض أسانيده صحيحة، وقد خرجته في \"الصحيحة\" (١٨٩٢،٢٥٣٢) .","vol":"11","page":80},{"text":"<span data-type=\"title\" id=toc-5067>٥٠٤٨ </span>- (إن اليهود قوم سئموا دينهم، وهم قوم حسد، ولم يحسدوا المسلمين على أفضل من ثلاث: على رد السلام، وإقامة الصفوف، وقولهم خلف إمامهم في المكتوبة: آمين) .\nضعيف بهذا التمام\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٨/ ١): حدثنا عمرو بن إسحاق: حدثنا أبي: حدثنا عمرو بن الحارث عن عبد الله بن سالم عن الزبيدي: حدثنا عيسى بن يزيد أن طاوسًا أبا عبد الرحمن حدثه أن منبهًا أبا وهب حدثه يرده إلى معاذ:\nأن النبي - ﷺ - جلس في بيت من بيوت أزواجه، وعنده عائشة، فدخل عليه نفر من اليهود فقالوا: السام عليك يا محمد! قال:\n\"وعليكم\". فجلسوا فتحدثوا، وقد فهمت عائشة تحيتهم التي حيوا بها النبي - ﷺ -، فاستجمعت غضبًا وتصبرت، فلم تملك غيظها فقالت: بل السام عليكم وغضب الله ولعنته، بهذا تحيون نبي الله - ﷺ -! ثم خرجوا، فقال لها النبي - ﷺ -:\n\"ما حملك على ما قلت؟! \". قالت: أو لم تسمع كيف حيوك يا رسول الله؟! والله ما ملكت نفسي حين سمعت تحيتهم إياك، فقال لها النبي - ﷺ -:\n\"كيف رأيت رددت عليهم؟ إن اليهود قوم ... \" الحديث. وقال:\n\"لا يروى عن معاذ إلا بهذا الإسناد، ولا تعلم منبهًا أبا وهب أسند غير هذا الحديث\".\nقلت: وهو حديث غريب بهذا السياق، وله علل:","vol":"11","page":81},{"text":"الأولى: منبه هذا؛ فإنه غير معروف، وقد أورده ابن أبي حاتم (٤/ ١/ ٤١٨) من رواية طاوس هذه، وأشار إلى أنه لا يعلم أحدًا روى عنه؛ فهو مجهول العين.\nالثانية: عيسى بن يزيد مجهول أيضًا؛ أورده ابن أبي حاتم (٣/ ١/ ٢٩١)، وقال:\n\" ... الشامي، سمع طاوسًا. روى عنه محمد بن الوليد الزبيدي\".\nالثالثة: عمرو بن الحارث - وهو الزبيدي الحمصي -؛ قال الذهبي:\n\"تفرد بالرواية عنه إسحاق بن إبراهيم: زبريق، ومولاة له اسمها علوة؛ فهو غير معروف العدالة، وزبريق ضعيف\".\nالرابعة: إسحاق والد عمرو - وهو إسحاق بن إبراهيم بن العلاء الحمصي، بن زبريق -؛ ضعفه الذهبي كما رأيت آنفًا، وقال الحافظ:\n\"صدوق يهم كثيرًا، وأطلق محمد بن عوف أنه يكذب\".\nالخامسة: ولده عمرو؛ فلم أجد له ترجمة.\nقلت: ومن هذا التخريج؛ يتبين للقارىء الكريم مبلغ تساهل الحافظ المنذري (١/ ١٧٨) - وإن تبعه الهيثمي (٢/ ١١٢-١١٣) - في قوله:\n\"رواه الطبراني في \"الأوسط\" بإسناد حسن\"!! وقلده الثلاثة (١/ ٣٩٧) !!\nثم إن المنذري وهم فيه وهمًا آخر؛ حيث جعله من حديث عائشة؛ فإنه - بعد أن ساق حديثها من رواية ابن ماجه ورواية أحمد - قال:","vol":"11","page":82},{"text":"\"ورواه الطبراني ... \" إلخ كلامه المتقدم! وإنما هو من حديث معاذ كما رأيت، وكذلك ذكره الهيثمي.\nوحديث عائشة المشار إليه؛ قد رواه ابن خزيمة بنحو حديث معاذ، لكن ليس فيه ذكر إقامة الصفوف. وكذلك رواه أنس بن مالك، وقد خرجتهما في \"الصحيحة\" (٦٩١،٦٩٢) .\nلكني وجدت لحديثها طريقًا أخرى فيه الزيادة المذكورة، أخرجه أبو بكر المعدل في \"اثنا عشر مجلسًا\" (٨/ ٢) من طريق سليمان بن عبد الجبار: حدثنا منصور ابن أبي نويرة: حدثنا أبو بكر بن عياش عن هشام بن عروة عن أبيه عن عائشة مرفوعًا بلفظ:\n\"إن اليهود يحسدون أمتي على ثلاث خصال: تحية أهل الجنة، والصلاة في الصف كما تصف الملائكة، وآمين جعلها الله على ألسنتهم\".\nوهذا إسناد رجاله ثقات؛ غير منصور بن أبي نويرة؛ فقد أورده ابن أبي حاتم (٤/ ١/ ١٧٩)، وقال:\n\" ... العلاف، روى عن أبي بكر بن عياش، أدركه أبي\".\nفلم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول عنده.\nوقال البخاري في \"التاريخ\" (٧/ ٣٤٩):\n\"روى عنه أبو الأزهر، سمع القاسم بن محمد\"!\nكذا وقع فيه! وقد نظر فيه محققه؛ فراجعه؛ وذكر أن ابن حبان أورده في الطبقة الرابعة بروايته عن الحسن بن صالح وأبي بكر بن عياش، روى عنه محمد","vol":"11","page":83},{"text":"ابن سفيان بن أبي الزرد.\nوأما سليمان بن عبد الجبار؛ فهو سامرائي، كتب عنه أبو حاتم بها، وقال أحمد فيه:\n\"صدوق\".\nوبالجملة؛ فالحديث ضعيف بهذا السياق والتمام، وجله صحيح، ويحتمل أن يكون منه الزيادة المذكورة؛ والله أعلم.\nلا سيما ولها شاهد من حديث أنس، تقدم تخريجه برقم (١٥١٦) .\n<span data-type=\"title\" id=toc-5068>٥٠٤٩ </span>- (أما يخشى الذي يرفع رأسه قبل الإمام أن يحول الله رأسه رأس كلب؟!) .\nضعيف شاذ بهذا اللفظ\nأخرجه ابن حبان في \"صحيحه\" (٥٠٤- موارد و٢٢٨٠ - الإحسان)، والطبراني في \"الأوسط\" (٥/ ١٣٢/ ٤٢٥١) من طريق الربيع بن ثعلب: حدثنا أبو إسماعيل المؤدب عن محمد بن ميسرة عن محمد بن زياد عن أبي هريرة عن النبي - ﷺ - به. وقال الطبراني:\n\"تفرد به الربيع\".\nقلت: والربيع بن ثعلب ثقة صالح؛ له ترجمة في \"الجرح والتعديل\" (٣/ ٤٥٦/ ٢٠٦٠)، وفي \"تاريخ بغداد\" (٨/ ٤١٨) .\nوأبو إسماعيل المؤدب اسمه إبراهيم بن سليمان بن رزين الأردني؛ مختلف فيه؛ قال الذهبي:","vol":"11","page":84},{"text":"\"وهو مشهور بكنيته، ضعفه يحيى بن معين مرة، وقال أخرى: ليس بذاك. وقال هو وأحمد: ليس به بأس، ووثقه الدارقطني\". وقال الحافظ:\n\"صدوق يغرب\".\nومحمد بن ميسرة: هو محمد بن أبي حفصة البصري؛ مختلف فيه أيضًا؛ فوثقه ابن معين وأبو داود. وقال ابن معين في رواية:\n\"صويلح، ليس بالقوي\". وقال النسائي:\n\"ضعيف\". وقال ابن حبان في \"الثقات\":\n\"يخطىء\". وقال ابن المديني:\n\"ليس به بأس\". وقال ابن عدي في \"الضعفاء\" (ق ٣٧٢/ ١):\n\"وهو من الضعفاء الذين يكتب حديثهم\". وقال الحافظ:\n\"صدوق يخطىء\".\nقلت: وقد خالفه جمع من الثقات - كشعبة والحمادين وغيرهم -، فرووه بلفظ: \" ... رأس الحمار\". أخرجه الشيخان وغيرهما، وهو مخرج في \"صحيح أبي داود\" برقم (٦٣٤)، و\"الإرواء\" (٥١٠) .\nفهذا هو المحفوظ، ولفظ الترجمة شاذ أو منكر؛ أخطأ فيه محمد بن ميسرة هذا، أو الراوي عنه.\nومن هذا التحقيق؛ تعلم خطأ قول المنذري (١/ ١٨٠):\n\"رواه الطبراني في \"الأوسط\" بإسناد جيد\"! ونحوه قول الهيثمي (٢/ ٧٨):","vol":"11","page":85},{"text":"\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات؛ خلا شيخ الطبراني العباس ابن الربيع بن ثعلب؛ فإني لم أجد من ترجمه\".\nقلت: ترجمه الخطيب (١٢/ ١٤٩-١٥٠)، وذكر وفاته سنة (٢٩١)، ولم يحك فيه جرحًا ولا تعديلًا.\nلكن تابعه - عند ابن حبان - الهيثم بن خلف الدوري؛ ترجمه الخطيب أيضًا (١٤/ ٦٣)، وروى عن الإسماعيلي أنه أحد الأثبات.\nوقد وجدت للحديث طريقًا أخرى؛ أخرجه أبو نعيم في \"الحلية\" (٧/ ٢٢٥) من طريق يوسف بن عدي: حدثنا معمر بن سليمان عن زيد بن حبان عن مسعر عن محمد بن زياد به. وقال:\n\"هذا من غرائب حديث مسعر، ذاكر به القدماء قديمًا؛ من حديث يوسف ابن عدي، وأنه من مفاريده، رواه غير واحد من المتأخرين عن جماعة عن مسعر، فروي من حديث وكيع، ومحمد بن عبد الوهاب القتات، وعبد الرحمن بن مصعب الكوفي بأسانيد لا قوام لها مما وهمت فيه الضعاف عن قريب\".\nقلت: ومن هؤلاء الضعاف: زيد بن حبان في الطريق الأولى؛ فقال الدارقطني:\n\"ضعيف الحديث، لا يثبت حديثه عن مسعر\". وقال العقيلي:\n\"حدث عن مسعر بحديث لا يتابع عليه\". وقال الحافظ:\n\"صدوق كثير الخطأ، تغير بآخره\".\nقلت: فمثله لا يحتج بحديثه، لا سيما مع المخالفة لأحاديث الثقات.","vol":"11","page":86},{"text":"نعم؛ قد صح الحديث موقوفًا على ابن مسعود ﵁ قال:\nما يؤمن أحدكم - إذا رفع رأسه في الصلاة قبل الإمام - أن يعود رأسه رأس كلب؟!\nأخرجه عبد الرزاق في \"المصنف\" (٢/ ٣٧٣/ ٣٧٥٢)، والطبراني في \"الكبير\" (٩/ ٢٧٤/ ٩١٧٤-٩١٧٥) من طريقين عن زياد بن فياض عن تميم ابن سلمة عنه.\nوهذا إسناد صحيح على شرط مسلم.\nثم استدركت فقلت: إنه منقطع؛ فإن تميمًا هذا لم يدرك ابن مسعود؛ بين وفاتيهما نحو سبعين سنة، فلعل هذا الحديث الموقوف هو أصل هذا الحديث المرفوع، اختلط على بعض رواته الضعفاء، فتوهم أن المرفوع لفظه لفظ هذا الموقوف، فرفعه إلى النبي - ﷺ - توهمًا، وإنما المحفوظ عنه - ﷺ - مرفوعًا بلفظ:\n\" ... رأس الحمار\"، كما تقدم، وهو رواية لابن حبان (٢٢٧٩) .\nولعل الحافظ ابن حجر يشير إليها بقوله الآتي - والله أعلم -؛ فقد جاء في حاشية \"الموارد\" ما نصه:\n\"بهامش الأصل: من خط شيخ الإسلام ابن حجر: بل بلفظ: ... رأس حمار\".\nوبهذا اللفظ الصحيح: أخرجه الطبراني في \"الأوسط\" (٤/ ١٨٥،٣٥٨،","vol":"11","page":87},{"text":"٤٥٧ و٦/ ٤٤٧ و٨/ ٩٦ و٩/ ١١٨) من طرق كثيرة عن محمد بن زياد؛ وبعضها عن مسعر بن كدام عنه.\n<span data-type=\"title\" id=toc-5069>٥٠٥٠ </span>- (ما بال أقوام يتلى عليهم كتاب الله؛ فلا يدرون ما يتلى مما ترك؟! هكذا خرجت عظمة الله من قلوب بني إسرائيل؛ فشهدت أبدانهم، وغابت قلوبهم، ولا يقبل الله من عبد عملًا حتى يشهد بقلبه مع بدنه) .\nضعيف\nأخرجه ابن نصر في \"كتاب الصلاة\" (ق ٢٨/ ٢-٢٩/ ١): حدثنا يحيى بن يحيى: أخبرنا يحيى بن سليم عن عثمان بن أبي دهرش قال:\nبلغني أن رسول الله - ﷺ - صلى صلاة جهر فيها بالقراءة، فلما فرغ من صلاته قال:\n\"يا فلان! هل أسقطت من هذه السورة شيئًا؟ \" قال: لا أدري يا رسول الله! قال: فسأل آخر؟ فقال: لا أدري يا رسول الله! قال:\n\"هل فيكم أبي؟ \". قالوا: نعم يا رسول الله! قال:\n\"يا أبي! هل أسقطت من هذه السورة من شيء؟ \". قال: نعم يا رسول الله! آية كذا وكذا. فقال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عثمان بن أبي دهرش؛ قال ابن أبي حاتم (٣/ ١/ ١٤٩):\n\"روى عنه ابن عيينة، ويحيى بن سليم الطائفي، وابن المبارك\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال.","vol":"11","page":88},{"text":"ويحيى بن سليم - وهو الطائفي - سيىء الحفظ، وقد خولف في إسناده؛ فقال ابن نصر عقبه: حدثنا صدقة بن الفضل قال: أخبرنا ابن عيينة عن عثمان بن أبي دهرش عن رجل من آل الحكم بن أبي العاص قال:\nصلى رسول الله - ﷺ - صلاة جهر فيها ... فذكر الحديث.\nقلت: وابن عيينة ثقة حافظ؛ فروايته أصح، وفيها أن ابن أبي دهرش تلقاه عن رجل من آل الحكم لم يسمه، والظاهر أنه لم يعرفه.\nفهو علة الحديث؛ الظاهر أنه تابعي؛ فهو - مع الجهالة - مرسل.\nوالحديث؛ أورده المنذري (١/ ١٨٥) من الطريق الأولى، وقال:\n\"رواه محمد بن نصر المروزي في \"كتاب الصلاة\" هكذا مرسلًا، ووصله أبو منصور الديلمي في \"مسند الفردوس\" بأبي بن كعب، والمرسل أصح\"!\nقلت: أخرجه الديلمي (٣/ ٥٤/ ١) من طريق [أحمد بن محمد النسوي: حدثنا أحمد بن إبراهيم الصيدلاني: حدثنا أبو بكر محمد بن إبراهيم: حدثنا سفيان عن عمرو بن دينار عن ... عن أبي بن كعب] .\n<span data-type=\"title\" id=toc-5070>٥٠٥١ </span>- (هاتان الركعتان فيهما رغب الدهر؛ يعني: سنة الفجر) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٠٣/ ٢) عن يحيى ابن أيوب عن عبيد الله بن زحر عن ليث بن أبي سليم عن مجاهد عن ابن عمر مرفوعًا بلفظ:","vol":"11","page":89},{"text":"\" (قل هو الله أحد) تعدل ثلث القرآن، و(قل يا أيها الكافرون) تعدل ربع القرآن\"؛ وكان يقرأ بهما في ركعتي الفجر، وقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ ليث بن أبي سليم ضعيف؛ وكان اختلط.\nوعبيد الله بن زحر ضعيف. وخالفه عبد الواحد بن زياد فقال: عن ليث قال: حدثني أبو محمد قال:\nرافقت ابن عمر شهرًا، فسمعته في الركعتين قبل صلاة الصبح يقرأ ... الحديث نحوه مرفوعًا دون حديث الترجمة.\nأخرجه أبو يعلى (١٠/ ٨٣/ ٥٧٢٠) .\nوقد عرفت أن مدار الحديث على ليث، وهو ضعيف، وأن إسناد الطبراني أشد ضعفًا. وقد وهم فيه المنذري والهيثمي، فقال الأول منهما (١/ ٢٠٢):\n\"رواه أبو يعلى بإسناد حسن، والطبراني في \"الكبير\" - واللفظ له -\"!\nوقال الهيثمي (٢/ ٢١٨):\n\"رواه الطبراني في \"الكبير\"، وأبو يعلى بنحوه؛ وقال: عن أبي محمد عن ابن عمر. وقال الطبراني: عن مجاهد عن ابن عمر، ورجال أبي يعلى ثقات\"!\nقلت: كيف ذلك؛ وفيه - كالطبراني - ليث بن أبي سليم كما عرفت؟!\nنعم؛ الحديث باستثناء حديث الترجمة حديث صحيح؛ لشواهده الكثيرة، وقد خرجت منه: \" (قل يا أيها الكافرون) تعدل ربع القرآن\" في \"الصحيحة\" (٥٨٦)، وخرجت هناك بعض شواهده، فراجعه.","vol":"11","page":90},{"text":"<span data-type=\"title\" id=toc-5071>٥٠٥٢ </span>- (كان يستحب أن يصلي بعد نصف النهار، فقالت عائشة: يا رسول الله! أراك تستحب الصلاة هذه الساعة؟! قال: تفتح فيها أبواب السماء، وينظر الله ﵎ بالرحمة إلى خلقه، وهي صلاة كان يحافظ عليها آدم، ونوح، وإبراهيم، وموسى، وعيسى) .\nضعيف جدًا\nأخرجه البزار (ص ٧٦ - زوائده) عن عتبة بن السكن الحمصي: حدثنا الأوزاعي: أخبرني صالح بن جبير: حدثني أبو أسماء الرحبي: حدثني ثوبان مرفوعًا به. وقال:\n\"لا نعلمه بهذا اللفظ إلا عن ثوبان بهذا الإسناد\".\nقلت: وهو واه جدًا؛ وعلته هذا؛ قال الدارقطني:\n\"متروك الحديث\". وقال البيهقي:\n\"واه، منسوب إلى الوضع\". وقال القراب:\n\"روى عن الأوزاعي أحاديث لم يتابع عليها\". وقال ابن حبان:\n\"يخطىء ويخالف\".","vol":"11","page":91},{"text":"<span data-type=\"title\" id=toc-5072>٥٠٥٣ </span>- (من صلى قبل الظهر أربع ركعات؛ كأنما تهجد بهن من ليلته، ومن صلاهن بعد العشاء؛ كن كمثلهن من ليلة القدر) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٦/ ٢) عن ناهض بن سالم الباهلي: حدثنا عمار أبو هاشم عن الربيع بن لوط عن عمه البراء بن عازب مرفوعًا. وقال:\n\"لم يروه عن الربيع إلا عمار\".","vol":"11","page":91},{"text":"قلت: وعمار: هو ابن عمارة أبو هاشم الزعفراني؛ وهو ثقة. وكذا الربيع بن لوط؛ لكن ذكر الحافظ في ترجمة عمار أن بينه وبين ابن لوط رجلًا سماه؛ لكن في النسخة سقط، فيراجع له أصله \"تهذيب الكمال\" للمزي.\nوناهض بن سالم الباهلي؛ لم أجد له ترجمة.\nوالحديث؛ قال الهيثمي (٢/ ٢٢١):\n\"رواه الطبراني في \"الأوسط\"، وفيه ناهض بن سالم الباهلي وغيره، ولم أجد من ذكرهم\"!!\nوغير الباهلي لم أدر المعني به؛ إلا أن يكون شيخ الطبراني؛ فقد قال: حدثنا محمد بن علي الصائغ: حدثنا سعيد بن منصور: حدثنا ناهض بن سالم الباهلي ...\nلكن الهيثمي ليس من عادته الكلام على شيوخ الطبراني المجهولين أو المستورين الذين لم يرد لهم ذكر في \"الميزان\" مثلًا. والله أعلم.\nوقد روي الحديث بإسناد أسوأ حالًا من هذا، ويأتي قريبًا إن شاء الله تعالى برقم (٥٠٥٨) .\nوالجملة الأولى من الحديث قد رويت عن ابن مسعود موقوفًا عليه قال:\nليس بشيء يعدل صلاة الليل من صلاة النهار؛ إلا أربعًا قبل الظهر، وفضلهن على صلاة النهار؛ كفضل صلاة الجماعة على صلاة الواحد.\nأخرجه الطبراني في \"الكبير\" (٣/ ٣٥/ ١) عن بشر بن الوليد الكندي: حدثنا شريك عن أبي إسحاق عن الأسود ومرة ومسروق قالوا: قال عبد الله: ... فذكره.","vol":"11","page":92},{"text":"قلت: وهذا إسناد ضعيف؛ أبو إسحاق: هو السبيعي، وكان اختلط، وهو مدلس.\nوشريك - وهو ابن عبد الله القاضي - سيىء الحفظ.\nوالكندي فقيه مشهور، ولكنه متكلم فيه؛ كما تراه مبسوطًا في \"اللسان\".\nوقال المنذري (١/ ٢٠٣):\n\"رواه الطبراني في \"الكبير\"، وهو موقوف لا بأس به\"!!\nكذا قال! ونحوه قول الهيثمي (٢/ ٢٢١):\n\" ... وفيه بشر بن الوليد الكندي، وثقه جماعة، وفيه كلام، وبقية رجاله رجال (الصحيح) \"!!\nكذا قال! وشريك - مع ضعفه - لم يحتج به في \"الصحيح\"، وإنما أخرج له مسلم متابعة؛ كما في \"الميزان\"؛ فتنبه.\nوروى النسائي في \"سننه\" (٤٩٥٤-٤٩٥٥) من طريق أيمن مولى ابن الزبير (وفي الموضع الثاني: ابن عمر) عن تبيع عن كعب قال:\nمن توضأ فأحسن وضوءه، ثم شهد صلاة العتمة في جماعة، ثم صلى إليها أربعًا مثلها، يقرأ فيها، ويتم ركوعها وسجودها؛ كان له من الأجر مثل ليلة القدر.\nقلت: وهذا إسناد لا بأس به؛ إن كان أيمن هذا هو ابن عبيد الحبشي.\nولكنه مقطوع موقوف على كعب - وهو كعب الأحبار -، ولو أنه رفع الحديث لم يكن حجة؛ لأنه في هذه الحالة يكون مرسلًا، فكيف وقد أوقفه؟!","vol":"11","page":93},{"text":"<span data-type=\"title\" id=toc-5073><span data-type=\"title\" id=toc-5074>٥٠٥٤ </span></span>- (صلاة الهجير مثل صلاة الليل) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ١٦/ ٢): حدثنا المقدام بن داود: أخبرنا ذؤيب: أخبرنا سليمان بن سالم عن عبد الرحمن بن حميد عن أبيه عن جده مرفوعًا.\nفسألت عبد الرحمن بن حميد عن (الهجير)؟ فقال: إذا زالت الشمس.\nقلت: وهذا إسناد ضعيف؛ فيه ثلاث علل:\nالأولى: سليمان بن سالم هذا - وهو أبو أيوب المدني مولى عبد الرحمن بن حميد -؛ كذا ترجمه البخاري في \"التاريخ\" (٧/ ١٨)؛ ولم يذكر فيه جرحًا ولا تعديلًا، وابن أبي حاتم (٢/ ١/ ١١٩)، وقال:\n\"سألت أبي عنه؟ فقال: شيخ\".\nوذكره ابن حبان في \"الثقات\".\nقلت: وقد روى عنه جمع، فالعلة ممن دونه.\nالثانية: ذؤيب - وهو ابن عمامة السهمي - قال الذهبي:\n\"ضعفه الدارقطني، ولم يهدر\". وقال في ترجمة المقدام الآتي:\n\"وذؤيب ضعيف\". لكن قال أبو زرعة:\n\"هو صدوق\".\nوذكره ابن حبان في \"الثقات\".","vol":"11","page":94},{"text":"الثالثة: المقدام بن داود؛ قال النسائي:\n\"ليس بثقة\". وقال ابن يونس وغيره:\n\"تكلموا فيه\".\nوضعفه الدارقطني. وقال مسلمة بن قاسم:\n\"رواياته لا بأس بها\".\nومن هذا التحقيق؛ يتبين تساهل الهيثمي في قوله (٢/ ٢٢١):\n\"رواه الطبراني في \"الكبير\"؛ ورجاله موثقون\"!\nفإن المقدام هذا لم يوثقه أحد! وقول مسلمة: \"رواياته لا بأس بها\"؛ ليس صريحًا في التوثيق مع تصريح غيره بتضعيفه.\nعلى أن قول الهيثمي: \".. موثقون\"؛ فيه إشعار منه بأن توثيق من وثقهم ليس قويًا. فتأمل!\nوقال المنذري (١/ ٢٠٣):\n\"رواه الطبراني في \"الكبير\"، وفي سنده لين\".\n<span data-type=\"title\" id=toc-5075>٥٠٥٥ </span>- (من حافظ على أربع ركعات قبل العصر؛ بنى الله ﷿ له بيتًا في الجنة) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٧٠٢) عن يحيى بن سليم قال: سمعت محمد بن سعد المؤذن عن عبد الله بن عنبسة قال: سمعت أم","vol":"11","page":95},{"text":"حبيبة بنت أبي سفيان تقول: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن عنبسة، ومحمد بن سعد المؤذن؛ لم أعرفهما.\nويحيى بن سليم - وهو الطائفي - فيه ضعف من قبل حفظه.\nوالحديث؛ أعله المنذري (١/ ٢٠٤) - ثم الهيثمي (٢/ ٢٢٢) - بالمؤذن، فقال فيه الأول منهما:\n\"لا يدرى من هو؟ \". وقال الآخر:\n\"لم أعرفه\".\n<span data-type=\"title\" id=toc-5076>٥٠٥٦ </span>- (من صلى أربع ركعات قبل العصر؛ لم تمسه النار) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص ٤٧٠)، والطبراني في \"الأوسط\" (١/ ٥٧/ ١) - والسياق له - من طريق حجاج بن نصير: حدثنا اليمان ابن المغيرة العبدي عن عبد الكريم بن أبي أمية عن مجاهد أخبره عن عبد الله بن عمرو بن العاص قال:\nجئت ورسول الله - ﷺ - قاعد في أناس من أصحابه؛ منهم عمر بن الخطاب ﵁، فأدركت آخر الحديث ورسول الله - ﷺ - يقول: ... فذكره. وقال الطبراني:\n\"لا يروى عن عبد الله بن عمرو إلا بهذا الإسناد، تفرد به حجاج\".\nقلت: وهو ضعيف كان يقبل التلقين.","vol":"11","page":96},{"text":"وشيخه اليمان بن المغيرة ضعيف أيضًا.\nومثله عبد الكريم بن أبي أمية.\nفهو إسناد مسلسل بالضعفاء. فالعجب من الهيثمي حيث أعله بضعف ابن أبي أمية فقط! وأفاد أنه في \"كبير الطبراني\" مختصرًا بلفظ:\n\" ... حرمه الله على النار\"!!\nقلت: وكذلك رواه أبو نعيم في \"الحلية\" (٣/ ٣٠٥) مختصرًا من طريقين آخرين عن اليمان بن مغيرة به؛ إلا أنه وقع فيه: \"عبد الله بن عمر\"، وقال:\n\"تفرد به اليمان عن عبد الكريم\".\nوكذلك أخرجه الطبراني في \"الكبير\" من حديث أم سلمة مرفوعًا بزيادة:\nقلت: يا رسول الله! قد رأيتك تصلي وتدع؟! قال:\n\"لست كأحدكم\". قال الهيثمي:\n\"وفيه نافع بن مهران وغيره، ولم أجد من ذكرهم\".\nقلت: ولذلك أشار إلى تضعيفه.\n<span data-type=\"title\" id=toc-5077>٥٠٥٧ </span>- (لا تزال أمتي يصلون هذه الأربع ركعات قبل العصر؛ حتى تمشي على الأرض مغفورًا حتمًا) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٧/ ١) من طريق عبد الوهاب بن عبد الله بن يحيى الأسدي: حدثنا عبد الملك بن هارون بن عنترة","vol":"11","page":97},{"text":"عن أبيه عن جده عن علي بن أبي طالب مرفوعًا. وقال:\n\"لا يروى عن علي إلا بهذا الإسناد\".\nقلت: وهو موضوع؛ آفته عبد الملك بن هارون؛ فقد كذبه يحيى والسعدي وغيرهما. وقال ابن حبان:\n\"يضع الحديث\". وقال صالح بن محمد:\n\"عامة حديثه كذب\". وقال الحاكم في \"المدخل\":\n\"روى عن أبيه أحاديث موضوعة\".\nقلت: والراوي عنه عبد الوهاب بن عبد الله بن يحيى الأسدي؛ لم أعرفه.\nواقتصر الهيثمي (٢/ ٢٢٢) على إعلال الحديث بعبد الملك وقال:\n\"وهو متروك\". وقال المنذري (١/ ٢٠٤):\n\"رواه الطبراني في \"الأوسط\"؛ وهو غريب\".\nقلت: ورواه الخطيب (١٤/ ٣٠٨) من طريق يوسف بن أحمد بن عبد الله ابن كركا الخياط: حدثنا أحمد بن يعقوب البصري: حدثنا هشيم - في رحبة عبيد الله بن المهدي -: حدثنا يونس بن عبيد عن الحسن عن أبي هريرة مرفوعًا بلفظ:\n\"من صلى أربع ركعات قبل صلاة العصر؛ غفر الله له مغفرة عزمًا\".\nأورده في ترجمة يوسف هذا؛ ولم يذكر فيه جرحًا ولا تعديلًا، فهو آفته، أو شيخه أحمد بن يعقوب البصري؛ فإني لم أجد من ذكره.","vol":"11","page":98},{"text":"ومن فوقه ثقات من رجال \"الصحيحين\".\nثم رأيت لعبد الوهاب - الذي في إسناد الطبراني - متابعًا، أخرجه السلفي في \"آخر مجلس من أمالي أبي مطيع المصري\" (ق ٦٤/ ٢) عن محمد بن يوسف العائدي: حدثنا عبد الملك بن هارون بن عنترة به نحوه بلفظ:\n\" ... دخل الجنة ألبتة\".\n<span data-type=\"title\" id=toc-5078>٥٠٥٨ </span>- (أربع قبل الظهر: كعدلهن بعد العشاء، وأربع بعد العشاء: كعدلهن من ليلة القدر) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٨/ ٢) عن يحيى ابن عقبة بن أبي العيزار عن محمد بن جحادة عن أنس مرفوعًا به. وقال:\n\"لم يروه عن ابن جحادة إلا يحيى\".\nقلت: وهو متهم بالوضع؛ قال ابن أبي حاتم:\n\"يفتعل الحديث\". وقال البخاري:\n\"منكر الحديث\".\nوضعفه سائر الأئمة. وشذ عنهم أبو علي بن السكن فقال:\n\"صالح الحديث\"!\nوالحديث أعله الهيثمي (٢/ ٢٣٠) بـ (يحيى) هذا، فقال:\n\"وهو ضعيف جدًا\".","vol":"11","page":99},{"text":"وأشار المنذري إلى تضعيف الحديث (١/ ٢٠٥) .\nوقد روي الحديث بإسناد خير من هذا من حديث البراء بن عازب؛ وقد مضى برقم (٥٠٥٣) .\n<span data-type=\"title\" id=toc-5079>٥٠٥٩ </span>- (من صلى صلاة الغداة، فجلس في مصلاه حتى تطلع الشمس؛ كان له حجابًا من النار - أو قال: سترًا من النار -) .\nموضوع\nأخرجه الحافظ أبو محمد القاري في \"حديثه\" (١/ ١٩٦/ ٢)، وابن عدي (ق ١٧٣/ ١) عن خالد العمري: حدثنا سفيان الثوري عن سعد بن طريف عن عمير بن مأمون قال: سمعت الحسن بن علي يقول: ... فذكره. وقال:\n\"غريب، تفرد بروايته خالد بن يزيد العمري عن الثوري\".\nقلت: العمري كذبه أبو حاتم ويحيى. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".\nوساق له في \"الميزان\" و\"اللسان\" بعض موضوعاته.\nلكن فوقه سعد بن طريف؛ وهو قريب منه؛ فقد اتفقوا على تضعيفه. وقال ابن معين:\n\"لا يحل لأحد أن يروي عنه\". وقال النسائي والدارقطني:\n\"متروك الحديث\". وقال ابن عدي:","vol":"11","page":100},{"text":"\"وهو بين الضعف جدًا\". وقال ابن حبان:\n\"كان يضع الحديث\".\nقلت: فهو علة الحديث؛ لأن العمري قد تابعه أبو معاوية عن سعد به.\nأخرجه ابن عدي.\nولذلك؛ أخرج الحديث في ترجمة سعد.\nوأشار إلى ما ذكرته قول الحافظ أبي محمد عقبه:\n\"ورواه العلاء بن راشد عن سعد بن طريف به\".\nثم إن عمير بن مأمون؛ قال الدارقطني:\n\"لا شيء\".\nوالحديث؛ أورده المنذري في \"الترغيب\" (١/ ١٦٥) من رواية البيهقي عن الحسن بن علي نحوه. وقال في آخره:\n\"وأخذ الحسن بجلده فمده. رواه البيهقي\"؛ وصدره بقوله: \"روي\"؛ مشيرًا به إلى ضعفه.\n<span data-type=\"title\" id=toc-5080>٥٠٦٠ </span>- (من صلى العشاء في جماعة، وصلى أربع ركعات قبل أن يخرج من المسجد؛ كان كعدل ليلة القدر) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٢/ ١): حدثنا محمد ابن الفضل السقطي: حدثنا مهدي بن حفص: حدثنا إسحاق الأزرق عن أبي حنيفة عن محارب بن دثار عن ابن عمر مرفوعًا. وقال:","vol":"11","page":101},{"text":"\"لم يروه عن ابن عمر إلا محارب، ولا عنه إلا أبو حنيفة؛ تفرد به إسحاق\".\nقلت: وهو ابن يوسف الواسطي؛ وهو ثقة، وكذلك سائر رجال الإسناد؛ غير أبي حنيفة ﵀؛ فإن الأئمة قد ضعفوه، كما تقدم بيان ذلك مبسوطًا بما لا تراه في كتاب تحت الحديث (٤٥٨) . ولذلك؛ قال الحافظ العراقي:\n\"لم يصح\"؛ كما نقله الشوكاني (٣/ ١٦) .\nوقد أشار إلى تضعيف أبي حنيفة الحافظ الهيثمي بقوله عقب الحديث:\n\"رواه الطبراني في \"الكبير\"؛ وفيه من ضعف [في] الحديث\".\nوكأنه لم يتجرأ على الإفصاح باسمه؛ اتقاء منه لشر متعصبة الحنيفة في زمانه، كفانا الله شر التعصب وأهله!!\nوسائر رجال الحديث مترجمون في \"التهذيب\"؛ غير السقطي، فترجمته في \"تاريخ بغداد\" (٣/ ١٥٣)؛ قال الخطيب:\n\"وكان ثقة، وذكره الدارقطني فقال: \"صدوق\". مات سنة ثمان وثمانين ومئتين\".\nوروي الحديث بلفظ:\n\"من صلى أربع ركعات خلف العشاء الآخرة، قرأ في الركعتين الأوليين: (قل يا أيها الكافرون)، و(قل هو الله أحد)، وفي الأخريين: (تبارك الذي بيده الملك) و(آلم تنزيل)؛ كتبن له كأربع ركعات من ليلة القدر\".\nأخرجه ابن نصر في \"قيام الليل\" (ص ٦٠ - المكتبة الأثرية) من طريق أبي","vol":"11","page":102},{"text":"فروة عن سالم الأفطس عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: أبو فروة؛ اسمه يزيد بن سنان بن يزيد الجزري الرهاوي.\nوهو ضعيف، وتركه النسائي.\nومن طريقه أخرجه الطبراني في \"الكبير\".\nلكن الحديث قد صح موقوفًا عن جمع من الصحابة؛ دون قوله: \"قبل أن يخرج من المسجد\"؛ فأخرجه ابن أبي شيبة في \"المصنف\" (٢/ ٧٢/ ١)، وابن نصر أيضًا عن عبد الله بن عمرو قال:\nمن صلى بعد العشاء الآخرة أربع ركعات؛ كن كعدلهن من ليلة القدر.\nقلت: وإسناده صحيح.\nثم أخرج ابن أبي شيبة مثله عن عائشة، وابن مسعود، وكعب بن ماتع، ومجاهد، وعبد الرحمن بن الأسود موقوفًا عليهم.\nوالأسانيد إليهم كلهم صحيحة - باستثناء كعب -، وهي وإن كانت موقوفة؛ فلها حكم الرفع؛ لأنها لا تقال بالرأي؛ كما هو ظاهر.\n<span data-type=\"title\" id=toc-5081>٥٠٦١ </span>- (كان إذا صلى العشاء؛ ركع أربع ركعات، وأوتر بسجدة، ثم نام حتى يصلي - بعد - صلاته بالليل) .\nمنكر\nأخرجه أحمد (٤/ ٤)، وابن نصر في \"قيام الليل\" (ص ٢٠٣-٢٠٤) من طريق منصور بن سلمة أبي سلمة الخزاعي: حدثنا عبد الرحمن بن أبي","vol":"11","page":103},{"text":"الموالي قال: أخبرني نافع بن ثابت عن عبد الله بن الزبير قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات رجال البخاري؛ غير نافع بن ثابت، وهو حفيد عبد الله بن الزبير، ترجمه ابن أبي حاتم (٤/ ١/ ٤٥٧) برواية آخرين عنه، ولم يذكر فيه جرحًا ولا تعديلًا، وقال:\n\"مات في المدينة سنة خمس وخمسين ومئة، وهو ابن ثلاث وسبعين\".\nقلت: فأفاد أن ولادته كانت سنة (٨٢)، وعليه؛ فهو لم يدرك جده عبد الله بن الزبير؛ فإنه مات قبله بثمان سنين، فهو منقطع،. وبه أعله الهيثمي فقال (٢/ ٢٧٢):\n\"رواه أحمد، والطبراني في \"الكبير\"؛ وفيه نافع بن ثابت، وثابت: هو ابن عبد الله بن الزبير، ولم يدركه، وإنما روى عن أبيه ثابت\".\nقلت: والحديث - مع ضعفه وانقطاعه -؛ فإنه منكر عندي؛ لأن المعروف من حديث عائشة وابن عباس وغيرهما عن النبي - ﷺ -: إنما هو إيتاره بعد صلاة الليل. وفي هذا خلافه، فهو منكر.\n<span data-type=\"title\" id=toc-5082>٥٠٦٢ </span>- (إذا وضعت جنبك على الفراش، وقرأت فاتحة الكتاب و(قل هو الله أحد)؛ فقد أمنت من كل شيء إلا الموت) .\nضعيف\nأخرجه البزار من حديث أنس مرفوعًا. وقال المنذري (٣/ ١٣٩/ ١):\n\"ورجاله رجال \"الصحيح\"؛ إلا غسان بن عبيد\"!\nقلت: وكذا قال الهيثمي (١٠/ ١٢١)؛ إلا أنه بين حال غسان هذا؛ فقال:","vol":"11","page":104},{"text":"\"وهو ضعيف، ووثقه ابن حبان\".\nوإليه أشار الحافظ ابن حجر بقوله في \"بذل الماعون في فضل الطاعون\" (ق ٣٦/ ١):\n\"وفي مسنده راو ضعيف\".\n<span data-type=\"title\" id=toc-5083>٥٠٦٣ </span>- (من بات ليلة في خفة من الطعام والشراب يصلي؛ تدالت حوله الحور العين حتى يصبح) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٣٩/ ١) عن أصرم بن حوشب: أخبرنا عبد الله بن إبراهيم عن عباد بن منصور عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد موضوع؛ مسلسل بالضعفاء والمتروكين:\nأولًا: عباد بن منصور؛ قال الحافظ:\n\"صدوق، رمي بالقدر، وكان يدلس، وتغير بأخرة\".\nثانيًا: عبد الله بن إبراهيم؛ الظاهر أنه أبو محمد الغفاري المدني، وهو متروك، ونسبه ابن حبان إلى الوضع؛ كما في \"التقريب\".\nقلت: وقال الحاكم:\n\"روى عن جماعة من الضعفاء أحاديث موضوعة لا يرويها غيره\".\nثالثًا: أصرم بن حوشب؛ قال يحيى:\n\"كذاب خبيث\". وقال البخاري ومسلم والنسائي وأبو حاتم:","vol":"11","page":105},{"text":"\"متروك الحديث\". وقال ابن حبان:\n\"كان يضع الحديث\". وقال الحاكم والنقاش:\n\"يروي الموضوعات\".\nقلت: إن سلم من شيخه؛ فهو آفة هذا الحديث، وبه أعله الهيثمي (٢/ ٢٥٥)، وقال:\n\"وهو متروك\".\nوأشار المنذري (١/ ٢١٩) إلى تضعيف الحديث، ولو أنه حذفه من كتابه لأصاب.\n<span data-type=\"title\" id=toc-5084>٥٠٦٤ </span>- (ما خيب الله امرأ قام في جوف الليل، فافتتح سورة البقرة وآل عمران) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٦١/ ٢)، ومن طريقه أبو نعيم في \"الحلية\" (٨/ ١٢٩-١٣٠) عن بشر بن يحيى المروزي: حدثنا فضيل بن عياض عن ليث بن أبي سليم عن الشعبي عن مسروق عن ابن مسعود مرفوعًا. وقالا:\n\"لم يروه عن الشعبي إلا ليث، ولا عنه إلا فضيل، تفرد به بشر\".\nقلت: وهو مجهول الحال؛ قال ابن أبي حاتم (١/ ١/ ٣٧٠):\n\"سمع منه أبي بالري وهو حاج، وسمعته يقول: كان صاحب رأي\".\nوليث بن أبي سليم ضعيف، كما تقدم مرارًا. وبه أعله الهيثمي فقال (٢/ ٢٥٤):","vol":"11","page":106},{"text":"\"رواه الطبراني في \"الأوسط\"، وفيه ليث بن أبي سليم، وفيه كلام، وهو ثقة مدلس\"!\nأقول: ووصفه إياه بأنه ثقة مدلس وهم ظاهر مزدوج؛ فإن أحدًا من الأئمة لم يطلق عليه أنه ثقة، ولا وصفه أحد بالتدليس، بل هو مجمع على تضعيفه؛ لولا ما روى أبو داود قال: سألت يحيى عن ليث؛ فقال:\n\"لا بأس به\"! وهو مخالف لما رواه غيره عن ابن معين من التضعيف، وهو المعتمد؛ لموافقته لسائر أقوال الأئمة المضعفة له.\nومن الوهم أيضًا؛ قول المنذري (١/ ٢١٩):\n\"رواه الطبراني في \"الأوسط\"؛ وفي إسناده بقية\"!\nفإن بقية لا علاقة له بهذا الحديث ألبتة.\n<span data-type=\"title\" id=toc-5085>٥٠٦٥ </span>- (إن في الجنة بابًا يقال له: الضحى، فإذا كان يوم القيامة نادى مناد: أين الذين كانوا يديمون على صلاة الضحى؟ هذا بابكم، فادخلوه برحمة الله) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٩/ ١) من طريق سليمان بن داود اليمامي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن يحيى إلا سليمان\".\nقلت: وهو متروك؛ كما قال الهيثمي (٢/ ٢٣٩) .","vol":"11","page":107},{"text":"والحديث؛ أشار المنذري إلى تضعيفه (١/ ٢٣٧) !\n<span data-type=\"title\" id=toc-5086>٥٠٦٦ </span>- (ألا أهب لك؟! ألا أبشرك؟! ألا أمنحك؟! ألا أتحفك؟! قال: نعم يا رسول الله! قال: تصلي أربع ركعات، تقرأ في كل ركعة بـ (الحمد) وسورة، ثم تقول بعد القراءة - وأنت قائم قبل الركوع -:\nسبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله، خمس عشرة مرة، ثم تركع، فتقولهن عشرًا تمام هذه الركعة قبل أن تبتدىء بالركعة الثانية، تفعل في الثلاث ركعات كما وصفت لك؛ حتى تتم أربع ركعات) .\nموضوع بهذا السياق\nأخرجه الحاكم (١/ ٣١٩): حدثنا أبو علي الحسين بن علي الحافظ - إملاء من أصل كتابه -: حدثنا أحمد بن داود بن عبد الغفار - بمصر -: حدثنا إسحاق بن كامل: حدثنا إدريس بن يحيى عن حيوة بن شريح عن يزيد ابن أبي حبيب عن نافع عن ابن عمر قال:\nوجه رسول الله - ﷺ - جعفر بن أبي طالب إلى بلاد الحبشة، فلما قدم اعتنقه وقبل بين عينيه، ثم قال: ... فذكره. وقال:\n\"هذا إسناد صحيح لا غبار عليه\"!!\nكذا قال! ووافقه الذهبي! وهذا عجيب؛ فإن أحمد بن داود هذا أورده الذهبي نفسه في \"الميزان\" وقال:\n\"كذبه الدارقطني وغيره، ومن أكاذيبه ... \". ثم ساق له حديثين موضوعين غير هذا. وقال ابن حبان وابن طاهر:","vol":"11","page":108},{"text":"\"كان يضع الحديث\"!\nولذلك؛ تعقب الحاكم المنذري بقوله في \"الترغيب\" (١/ ٢٣٨):\n\"وشيخه أحمد بن داود بن عبد الغفار أبو صالح الحراني ثم المصري؛ تكلم فيه غير واحد من الأئمة، وكذبه الدارقطني\".\nقلت: وقوله: \"وشيخه أحمد ... \" وهم؛ كما نبه عليه الحافظ الناجي، وحكيته عنه في \"التعليق الرغيب\"؛ فإنما هو شيخ شيخه أبي علي الحافظ؛ كما تقدم.\nوالحديث قد روي عن جمع من الصحابة؛ أشهرهم ابن عباس، وأبو رافع، وابن عمرو، بأتم من هذا، وليس فيها: \"ولا قوة إلا بالله\"، فهي زيادة منكرة.\nوفيها: أن في كل ركعة خمسًا وسبعين تسبيحة وتحميدة وتهليلة وتكبيرة، خلافًا لهذا، ففيه خمس وعشرون فقط؛ وقد خرجت الأحاديث المشار إليها في \"صحيح أبي داود\" (١١٧٣،١١٧٤) .\nوفيها أيضًا: أن المخاطب بهذا الحديث إنما هو العباس بن عبد المطلب عم النبي - ﷺ -. نعم؛ في رواية لأبي داود (١١٧٥) من طريق عروة بن رويم: حدثني الأنصاري: أن رسول الله - ﷺ - قال لجعفر ... بهذا الحديث، فذكر نحوه؛ أي: نحو حديث ابن عمرو الذي في \"السنن\" قبله. وفي سنده جهالة كما بينته في \"صحيح أبي داود\" (١١٧٥) .\nفإذا ثبت هذا؛ ففيه دليل على أنه - ﷺ - خاطب جعفرًا بمثل ما خاطب به عمه العباس. والله أعلم.","vol":"11","page":109},{"text":"ونحو حديث الترجمة في النكارة: ما أخرجه الطبراني في \"الأوسط\" (١/ ٦٤/ ١) من طريق موسى بن جعفر بن أبي كثير عن عبد القدوس بن حبيب عن مجاهد عن ابن عباس أن رسول الله - ﷺ - قال له:\n\"يا غلام! ألا أحبوك؟! ألا أنحلك؟! ألا أعطيك؟! \". قال: قلت: بلى - بأبي أنت وأمي - يا رسول الله! قال: فظننت أنه سيقطع لي قطعة من مال، فقال:\n\"أربع ركعات تصليهن ... \" فذكره مثل حديث أبي رافع وغيره؛ لكنه زاد في آخره:\n\"فإذا فرغت؛ قلت بعد التشهد وقبل التسليم: اللهم! إني أسألك توفيق أهل الهدى، وأعمال أهل اليقين ... \" إلخ الدعاء، وفي آخره:\n\"فإذا فعلت ذلك يا ابن عباس! غفر الله لك ذنوبك؛ صغيرها وكبيرها، وقديمها وحديثها، وسرها وعلانيتها، وعمدها وخطأها\".\nقلت: وإسناده ضعيف جدًا؛ عبد القدوس بن حبيب متروك متهم بالوضع.\nوموسى بن جعفر: هو الأنصاري، لا يعرف؛ كما قال الذهبي، وأقره الحافظ.\nوأعله الهيثمي (٢/ ٢٨٢) بابن حبيب، فقال:\n\"وهو متروك\".\nثم أخرجه الطبراني من طريق يحيى بن عقبة بن أبي العيزار عن محمد بن جحادة عن أبي الجوزاء قال:\nقال لي ابن عباس: يا أبا الجوزاء! ألا أحبوك؟! ألا أتحفك؟! ألا أعطيك؟! قلت: بلى. فقال: سمعت رسول الله - ﷺ - يقول:","vol":"11","page":110},{"text":"\"من صلى أربع ركعات ... \" فذكر نحوه، وزاد فيه:\n\"من صلاهن؛ غفر له كل ذنب كان أو هو كائن\". وقال الطبراني:\n\"لم يروه عن محمد بن جحادة إلا يحيى\".\nقلت: وهو ضعيف جدًا. بل قال ابن أبي حاتم:\n\"يفتعل الحديث\". وقال ابن معين:\n\"كذاب خبيث عدو الله\". وقول الهيثمي فيه:\n\"وهو ضعيف\"!\nفيه تساهل كبير.\n<span data-type=\"title\" id=toc-5087>٥٠٦٧ </span>- (إن يوم الجمعة وليلة الجمعة أربع وعشرون ساعة؛ ليس فيها ساعة إلا ولله فيها ست مئة عتيق من النار) .\nضعيف جدًا\nأخرجه أبو يعلى (٢/ ٨٨٢) من طريق عوام البصري عن عبد الواحد بن زيد عن ثابت عن أنس مرفوعًا. قال:\nثم خرجنا من عنده فدخلنا على الحسن، فذكرنا له حديث ثابت، فقال: سمعته، وزاد فيه:\n\"كلهم قد استوجب النار\".\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الواحد بن زيد - وهو البصري الزاهد -؛ قال البخاري:","vol":"11","page":111},{"text":"\"عبد الواحد صاحب الحسن؛ تركوه\".\nوعوام البصري؛ أظنه الذي في \"الجرح والتعديل\" (٣/ ٢/ ٢٣):\n\"عوام بن المقطع؛ رجل من كلب، يعد في البصريين، سمع أباه، روى عنه بكر بن معبد، سمعت أبي يقول ذلك: ويقول: هما مجهولان\".\nواعلم أنه وقع في نسختنا من \"أبي يعلى\" تحريف في بعض الرواة الذين تحت عوام البصري، وصورته هكذا: حدثنا عبد الله بن عبد الصمد ثابت (!) عبد الصمد بن علي عن عوام البصري ...\nوعبد الله بن عبد الصمد شيخ أبي يعلى: هو عبد الله بن عبد الصمد بن أبي خداش - واسمه علي الموصلي الأسدي -، وهو ثقة مات سنة (٢٥٥)، وقد روى عن جمع منهم أبوه، وعليه؛ فمن المحتمل احتمالًا قويًا أن قوله في النسخة: \"ثابت\" محرف، وصوابه: \"حدثنا أبي\" أو نحوه. ويؤيده قول الهيثمي (٢/ ١٦٥):\n\"رواه أبو يعلى من رواية عبد الصمد بن أبي خداش عن أم (!) عوام البصري، ولم أجد من ترجمها\"!!\nوعبد الصمد بن أبي خداش: هو والد عبد الله بن عبد الصمد كما علمت، ولم أجد له ترجمة.","vol":"11","page":112},{"text":"وأم عوام؛ كذا وقع في \"المجمع\"! وأظن أن أداة الكنية (أم) مقحمة من بعض النساخ. والله أعلم.\nثم إن الهيثمي ذهل عن العلة القادحة فيمن فوق من لم يعرفها؛ وهو عبد الواحد بن زيد المتروك!\nوأشار المنذري (١/ ٢٥٠) إلى تضعيف الحديث، وقال:\n\"ورواه البيهقي باختصار، ولفظه: \"لله في كل جمعة ست مئة ألف عتيق من النار\" ... \".\n<span data-type=\"title\" id=toc-5088>٥٠٦٨ </span>- (الزكاة قنطرة الإسلام) .\nضعيف\nأخرجه ابن شاهين في (الخامس) من \"الأفراد\" (ق ٣٤/ ٢)، والطبراني في \"الأوسط\" (١/ ٨٤/ ٢) وابن عدي في \"الكامل\" (٢٠٤/ ١)، والقضاعي في \"مسند شهاب\" (ق ١٧/ ٢)، وعبد الغني المقدسي في \"السنن\" من طريق الطبراني؛ كلهم عن بقية بن الوليد عن الضحاك بن حمرة عن حطان بن عبد الله الرقاشي عن أبي الدرداء مرفوعًا. وقال ابن شاهين:\n\"حديث غريب، لا أعلم حدث به عن الضحاك بن حمرة إلا بقية\". ونحوه قول الطبراني:\n\"لا يروى عن أبي الدرداء إلا بهذا الإسناد، تفرد به بقية\".\nقلت: وهو ثقة؛ ولكنه مدلس وقد عنعنه.\nلكن شيخه الضحاك بن حمرة - بضم المهملة - ضعيف؛ كما جزم به في","vol":"11","page":113},{"text":"\"التقريب\"؛ فإعلاله به أولى، وفيه توثيق لين؛ أشار إليه الهيثمي بقوله (٣/ ٦٢):\n\"رواه الطبراني في \"الكبير\"، و\"الأوسط\"، ورجاله موثقون؛ إلا أن بقية مدلس، وهو ثقة\".\nوأما قول المنذري (١/ ٢٦٣):\n\"رواه الطبراني في \"الأوسط\"، و\"الكبير\"، وفيه ابن لهيعة، والبيهقي؛ وفيه بقية بن الوليد\"!\nففيه ما هو مخالف لحال إسناده عند جميع مخرجيه، فلعل قوله: \"وفيه ابن لهيعة\" مقحم من بعض النساخ؛ فإنه لا ذكر لابن لهيعة عند أحدهم، لا سيما وقد صرحوا بأن بقية تفرد به.\nوالحديث؛ قال الشيخ زكريا الأنصاري في تعليقه على \"تفسير البيضاوي\" (ق ١٩/ ٢):\n\"رواه الطبراني في \"الكبير\"، والبيهقي في \"شعب الإيمان\" مرفوعًا، وسنده ضعيف\".\nثم رأيت الحافظ ابن حجر أعله في أول كتابه \"تخريج أحاديث الكشاف\" بابن حمرة؛ وجزم بضعفه.\n<span data-type=\"title\" id=toc-5089>٥٠٦٩ </span>- (ما خالطت الصدقة - أو قال: الزكاة - مالًا؛ إلا أفسدته) .\nضعيف\nأخرجه البزار (ص ٩٤ - زوائده) عن عثمان بن عبد الرحمن","vol":"11","page":114},{"text":"الجمحي: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير الجمحي هذا، وهو متفق على تضعيفه، ولذلك؛ قال الهيثمي في \"زوائد البزار\" - أو الحافظ -:\n\"قلت: إسناده لين\".\nقلت: وأشار إلى ذلك المنذري في \"الترغيب\" (١/ ٢٧٠) .\nوقال الهيثمي في \"المجمع\" (٣/ ٦٤):\n\"رواه البزار، وفيه عثمان بن عبد الرحمن الجمحي؛ قال أبو حاتم: يكتب حديثه ولا يحتج به\".\nقلت: وقد انكشفت لي علة أخرى، وهي أن أحد رواته أخطأ في اسم الجمحي هذا، وإنما هو محمد بن عثمان، فقال الحميدي: حدثنا محمد بن عثمان ابن صفوان الجمحي قال: حدثنا هشام بن عروة به.\nوكذلك رواه جمع؛ منهم الإمام أحمد كما في \"شعب البيهقي\" (٢٢ باب ق ١٨٤/ ١)؛ وابن عدي، وقال:\n\"ومحمد بن عثمان يعرف بهذا الحديث، ولا أعلم أنه رواه عن هشام بن عروة غيره\".\nقلت: فإذا كان تفرد به محمد بن عثمان عن هشام؛ فمن رواه عن عثمان بن عبد الرحمن فقد وهم، وأظنه من مخرجه البزار نفسه؛ فقد تكلم فيه بعضهم من قبل حفظه كما هو معلوم؛ وقد خرجت رواية الحميدي وغيره في \"تخريج أحاديث مشكلة الفقر\" (رقم ٦٣) .","vol":"11","page":115},{"text":"<span data-type=\"title\" id=toc-5090>٥٠٧٠ </span>- (ظهرت لهم الصلاة فقبلوها، وخفيت لهم الزكاة فأكلوها، أولئك هم المنافقون) .\nموضوع\nأخرجه البزار (ص ٩٤): حدثنا قتيبة: حدثنا عبد الله - هو ابن إبراهيم الغفاري -: حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن ابن عمر مرفوعًا. وقال:\n\"لم يتابع عليه عبد الله بن إبراهيم، وهو ضعيف\"!\nقلت: كذا قال! وتبعه الهيثمي فقال (٣/ ٦٤) أيضًا:\n\"وهو ضعيف\"!\nقلت: وهو شر من ذلك بكثير؛ فقد اتهمه ابن حبان وغيره بوضع الحديث، كما تقدم مرارًا تحت أحاديث كثيرة منها الحديث (٩٢) .\nونحوه شيخه عبد الرحمن بن زيد بن أسلم، فانظر الحديث (٢٥،٣٣٣) .","vol":"11","page":116},{"text":"<span data-type=\"title\" id=toc-5091>٥٠٧١ </span>- (إن في النار حجرًا يقال له: (ويل)؛ يصعد عليه العرفاء وينزلون فيه) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٩٦ - زوائده) من طريق أسد ابن موسى: حدثنا خالد بن سليمان الزيات - رجل من أهل العراق -: حدثنا هاشم ابن موسى: حدثنا بكير بن مسمار عن عامر بن سعد عن أبيه مرفوعًا. وقال:\n\"لا نعلمه بهذا اللفظ إلا عن سعد\". وقال الحافظ العسقلاني:","vol":"11","page":116},{"text":"\"إسناده ضعيف\".\nقلت: وهو كما قال؛ فإن هاشم بن موسى وخالد بن سليمان؛ لم أر من ترجمهما. ولذلك؛ أشار المنذري (١/ ٢٨٠) إلى تضعيف الحديث. وقال الهيثمي في \"المجمع\" (٣/ ٨٩):\n\"رواه أبو يعلى، وفيه جماعة لم أجد من ذكرهم\"!\nوعزوه إياه لأبي يعلى سبق قلم، أو سهو من الناسخ؛ فليس الحديث في \"مسند أبي يعلى\"، ولم يعزه المنذري إلا للبزار.\n<span data-type=\"title\" id=toc-5092>٥٠٧٢ </span>- (طوبى له إن لم يكن عريفًا) .\nضعيف جدًا\nأخرجه أبو يعلى في \"مسنده\" (٣/ ٩٨٢): حدثنا محمد: أخبرنا مبارك: أخبرنا عبد العزيز عن أنس:\nأن النبي - ﷺ - مرت به جنازة، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، رجاله ثقات رجال الشيخين؛ غير مبارك - وهو ابن سحيم البصري مولى عبد العزيز بن صهيب -، وهو متروك بإجماعهم.\nوالظاهر أنه التبس على المنذري بغيره، فقال (١/ ٢٨٠):\n\"رواه أبو يعلى، وإسناده حسن إن شاء الله تعالى\"!\nوكذا التبس أمره على الهيثمي فقال (٣/ ٨٩):\n\"رواه أبو يعلى عن محمد؛ ولم ينسبه فلم أعرفه، وبقية رجاله ثقات\"!\nقلت: وكأنهما ظنا أنه مبارك بن حسان السلمي، أو مبارك بن فضالة مولى","vol":"11","page":117},{"text":"زيد بن الخطاب، وكلاهما بصري من هذه الطبقة، يرويان عن الحسن البصري وغيره! وليس كذلك؛ فقد نسبه أبو يعلى في حديث قبل هذا الحديث فقال: حدثنا محمد بن أبي بكر المقدمي: أخبرنا مبارك مولى عبد العزيز بن صهيب: أخبرنا عبد العزيز: أخبرنا أنس ... ثم ساق بهذا الإسناد حديثًا ثانيًا، ونسب فيه شيخه محمدًا كما نسبه في الأول. ثم ساق به هذا الحديث الثالث، ولكنه لم ينسبه كما رأيت، وهو هو كما هي عادة أصحاب \"المسانيد\"؛ مما هو معروف عند العارفين بهذا العلم الشريف، فلا أدري كيف لم يتنبه الهيثمي لذلك، كما لم يتنبه هو والمنذري لكون المبارك في إسناد هذا الحديث هو مولى عبد العزيز الذي في الإسناد الأول!\n<span data-type=\"title\" id=toc-5093>٥٠٧٣ </span>- (ما الذي يعطي من سعة بأعظم أجرًا من الذي يقبل من حاجة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٢٤٥) عن يوسف بن أسباط عن عائذ بن شريح عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عائذ هذا؛ قال أبو حاتم:\n\"في حديثه ضعف\". وقال ابن طاهر:\n\"ليس بشيء\".\nويوسف بن أسباط؛ ضعيف أيضًا.\nوالحديث؛ قال الهيثمي (٣/ ١٠١):\n\"رواه الطبراني في \"الأوسط\"، وفيه عائذ بن شريح؛ وهو ضعيف\".","vol":"11","page":118},{"text":"وذكره بنحوه من حديث ابن عمر، وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه مصعب بن سعيد، وهو ضعيف\".\nقلت: هو أبو خيثمة المصيصي؛ قال ابن عدي:\n\"يحدث عن الثقات بالمناكير، والضعف على رواياته بين\".\nقلت: وساق له الذهبي أحاديث منها، ثم قال:\n\"قلت: ما هذه إلا مناكير وبلايا\".\n<span data-type=\"title\" id=toc-5094>٥٠٧٤ </span>- (ما نقصت صدقة من مال قط، وما مد عبد يده بصدقة؛ إلا ألقيت في يد الله قبل أن تقع في يد السائل، ولا فتح عبد باب مسألة له عنها غنى؛ إلا فتح الله عليه باب فقر) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٩/ ٢): حدثنا محمد بن أبان الأصبهاني: أخبرنا الحسين بن محمد بن شيبة الواسطي: أخبرنا يزيد بن هارون: أنبأنا شريك عن يزيد بن أبي زياد عن مقسم عن ابن عباس رفعه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات معروفون؛ غير يزيد بن أبي زياد - وهو الهاشمي مولاهم -؛ قال الحافظ:\n\"ضعيف، كبر فتغير، وصار يتلقن\".\nومثله شريك - وهو ابن عبد الله القاضي -، قال الحافظ:\n\"صدوق، يخطىء كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عادلًا","vol":"11","page":119},{"text":"فاضلًا عابدًا شديدًا على أهل البدع\".\nفهو أو شيخه علة الحديث. وأما قول الهيثمي (٣/ ١١٠):\n\"رواه الطبراني في \"الكبير\"، وفيه من لم أعرفه\"!!\nقلت: فلا أدري وجهه؛ فكلهم من رجال \"التهذيب\"؛ غير محمد بن أبان الأصبهاني؛ فلعله الذي عناه بقوله: \"لم أعرفه\"؛ وحق له ذلك؛ فإن ترجمته عزيزة؛ فقد ترجمه أبو الشيخ في \"طبقات الأصبهانيين\"، ثم أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٢٤)، وهو ثقة كثير الحديث؛ مات سنة ثنتين - وقال أبو نعيم: ثلاث - وتسعين ومئتين.\nوالحديث؛ أشار المنذري (٢/ ٢٠) إلى تضعيفه.\nثم إنني إنما خرجته من أجل الجملة الوسطى منه، وإلا؛ فسائره ثابت في أحاديث صحيحة: فالجملة الأولى في حديث أبي هريرة مرفوعًا بلفظ:\n\"ما نقصت صدقة من مال ... \" الحديث، وهو مخرج في \"الصحيحة\" (٢٣٢٨)، و\"الإرواء\" (٢٢٠٠) .\nوالجملة الأخيرة؛ جاءت في حديث لابن عباس، قواه المنذري في \"الترغيب\" (٢/ ٣) .\nوله شاهد من حديث أبي هريرة خرجته هناك برقم (٢٢٣١،٢٥٤٣) .","vol":"11","page":120},{"text":"<span data-type=\"title\" id=toc-5095>٥٠٧٥ </span>- (من صام الأيام في الحج، ولم يجد هديًا إذا استمتع؛ فهو ما بين إحرام أحدكم إلى يوم عرفة؛ فهو آخرهن) .\nمنكر\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٩٤/ ٢): حدثنا أحمد بن محمد بن يحيى بن حمزة: حدثنا أبي عن أبيه: حدثني النعمان بن المنذر قال: زعم سالم بن عبد الله عن أبيه، وزعم عن عائشة أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ أحمد هذا - وهو البتلهي الدمشقي -؛ قال الذهبي:\n\"عن أبيه، له مناكير، قال أحمد الحاكم: فيه نظر، وحدث عنه أبو الجهم الشعراني ببواطيل\"؛ ثم ساق له حديثين باطلين.\nقلت: وقد غمز منه ابن حبان كما يأتي قريبًا.\nوقال أبو عوانة في \"صحيحه\" - بعد أن روى عنه -:\n\"سألني أبو حاتم: ما كتبت بالشام - قدمتي الثالثة -؟ فأخبرته بكتبي مئة حديث لأحمد بن محمد بن يحيى بن حمزة، كلها عن أبيه. فساءه ذلك؛ وقال: سمعت أن أحمد يقول: لم أسمع من أبي شيئًا. فقلت: لا يقول: حدثني أبي، وإنما يقول: عن أبيه إجازة\".\nأقول: قد قال في هذا الحديث: \"حدثني أبي\"، وكذلك قال في حديثين آخرين قبله في \"المعجم الكبير\"؛ فهذا قد يدل على كذبه؛ لأن الإمام الطبراني حافظ ثقة، وقد صرح عنه بالتحديث، ولا ينافيه قول الإسفراييني: \"إنما كان","vol":"11","page":121},{"text":"يقول: عن أبيه إجازة\"؛ فإنه يروي ما وقع له - وهو حافظ ثقة أيضًا -؛ فالظاهر أنه كان يحدث تارة هكذا، وتارة هكذا! ولعل تصريحه بالتحديث لم يكن كذبًا مقصودًا منه؛ فقد قال أبو أحمد الحاكم:\n\"الغالب علي أنني سمعت أبا الجهم - وسألته عن حال بن محمد -؛ فقال: قد كان كبر؛ فكان يلقن ما ليس من حديثه فيتلقن\".\nأي: أنه اختلط في آخره؛ فلعله في هذه الحالة صرح بالتحديث. والله أعلم.\nوأبوه محمد بن يحيى بن حمزة؛ قال ابن حبان:\n\"هو ثقة في نفسه، يتقى من حديثه ما رواه عنه أحمد بن محمد بن يحيى ابن حمزة وأخوه عبيد؛ فإنهما كانا يدخلان عليه كل شيء\".\nقال الحافظ في \"اللسان\" عقبه:\n\"قلت: وقد تقدم في ترجمة أحمد أن محمدًا هذا كان قد اختلط\"!\nقلت: وهذا وهم من الحافظ ﵀! فالذي اختلط إنما هو أحمد كما رأيت.\nومثل هذا؛ قول الهيثمي في تخريجه لهذا الحديث في \"المجمع\" (٣/ ٢٣٧):\n\"رواه الطبراني في \"الكبير\"، وفيه حمزة بن واقد، ولم أجد من ترجمه\"!\nقلت: ليس له ذكر في رواة الحديث، ولا علاقة له بهذا الحديث، وإنما هو من رواية ابنه يحيى بن حمزة: حدثني النعمان؛ فإنه من رواية أحمد بن محمد بن يحيى بن حمزة: حدثني أبي (يعني: محمد بن يحيى بن حمزة) عن أبيه (يعني: يحيى بن حمزة): حدثني النعمان بن المنذر ...","vol":"11","page":122},{"text":"وليحيى بن حمزة حديث آخر، يرويه عن النعمان بن المنذر: عند الطبراني في \"معجمه\" (٣/ ٢٠١/ ٢) .\nفالحديث حديثه وليس حديث أبيه.\n<span data-type=\"title\" id=toc-5096>٥٠٧٦ </span>- (أحذركم الدجالين الثلاث. فقال ابن مسعود: بأبي أنت وأمي يا رسول الله! قد أخبرتنا عن الدجال الأعور، وعن أكذب الكذابين؛ فمن الثالث؟ فقال: رجل يخرج في قوم؛ أولهم مثبور، وآخرهم مثبور، عليهم اللعنة دائبة في فتنة الجارفة، وهو الدجال الأليس؛ يأكل عباد الله) .\nمنكر بمرة\nأخرجه الحاكم (٤/ ٥١٣) عن صالح بن عمر بن شعيب قال: سمعت جدي شعيب بن عمر الأزرق قال:\nحججنا فمررنا بطريق المنكدر، وكان الناس إذ ذاك يأخذون فيه، فضللنا الطريق، قال: فبينا نحن كذلك؛ إذ نحن بأعرابي كأنما نبع علينا من الأرض، فقال: يا شيخ! تدري أين أنت؟ قلت: لا. قال: أنت بالربائب، وهذا التل الأبيض الذي تراه عظام بكر بن وائل وتغلب، وهذا قبر كليب وأخيه مهلهل. قال: فدلنا على الطريق، ثم قال: ها هنا رجل له من النبي - ﷺ - صحبة، هل لكم فيه؟ قال: فقلت: نعم، قال: فذهب بنا إلى شيخ معصوب الحاجبين بعصابة في قبة أدم. فقلنا له: من أنت؟ قال: أنا العداء بن خالد، فارس الصحبا (!) في الجاهلية، قال: فقلنا له: حدثنا رحمك الله عن النبي - ﷺ - بحديث؟ قال: كنا عند النبي - ﷺ -؛ إذ قام قومة له كأنه مفزع، ثم رجع؛ فقال: ... فذكره. وقال:","vol":"11","page":123},{"text":"\"قال محمد: وهو أبعد الناس من شيبة\". وقال الحاكم:\n\"رواه الإمام ابن خزيمة ولم يضعفه\"!\nوتعقبه الذهبي بقوله:\n\"قلت: شعيب مجهول، والحديث منكر بمرة\".\nقلت: أورده ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ١/ ٣٥٠)، وقال:\n\"روى عن جدته أم صالح عن عائشة، روى عنه معلى بن أسد\".\nوكذا في \"تاريخ البخاري\" (٢/ ٢/ ٢٢٤)، ولم يذكرا فيه جرحًا ولا تعديلًا.\nقلت: ومن العجائب أن الذهبي - مع حكمه عليه بالجهالة هنا في \"التلخيص\" - لم يورده في \"الميزان\" مطلقًا، ولم يستدركه عليه الحافظ في \"اللسان\"!!\nومثله صالح بن عمر بن شعيب لم يورداه أيضًا، لا هما ولا اللذان قلبهما.\nوالحديث؛ أورده الهيثمي في \"المجمع\" (٧/ ٣٣٤) مع اختلاف في بعض الأحرف؛ وقال:\n\"رواه الطبراني، وفيه جماعة لم أعرفهم\".\n<span data-type=\"title\" id=toc-5097>٥٠٧٧ </span>- (أظل الله عبدًا - في ظله يوم لا ظل إلا ظله - أنظر معسرًا، أو ترك لغارم) .\nضعيف جدًا\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (١/ ٧٣)","vol":"11","page":124},{"text":"عن العباس بن الفضل الأنصاري عن هشام بن زياد القرشي عن أبيه عن محجن مولى عثمان عن عثمان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا مسلسل بالعلل:\nالأولى: محجن مولى عثمان؛ قال الذهبي:\n\"قال البخاري: لم يصح حديثه\". وتبعه ابن عدي.\nقلت: وهو في عداد المجهولين، وإن أورده ابن حبان في \"الثقات\"، وقال:\n\"روى عنه أهل المدينة\"! فقد تعقبه الحافظ بقوله في \"التعجيل\" (ص ٣٩٥):\n\"قلت: الراوي عنه ضعيف، ولم يذكروا عنه راويًا غيره\".\nالثانية: زياد القرشي؛ قال أبو حاتم:\n\"حديثه ليس بالمرضي\". قال الحافظ في \"التعجيل\" (ص ١٤١-١٤٢):\n\"قلت: أظنه والد أبي المقدام هشام بن زياد، وقد لينه البخاري. وقال العقيلي: ليس بالمرضي. وذكره ابن حبان في \"الثقات\" وقال: ابنه ضعيف\".\nالثالثة: ابنه هشام بن زياد القرشي - وهو أبو المقدام المدني -؛ قال الحافظ في \"التقريب\":\n\"متروك\".\nالرابعة: العباس بن الفضل الأنصاري؛ قال الحافظ:\n\"متروك، واتهمه أبو زرعة\".","vol":"11","page":125},{"text":"قلت: ونحوه قول أحمد - فيما رواه ابنه عبد الله - قال:\n\"لم يسمع منه أبي، ونهاني أن أكتب عن رجل عنه\".\nقال الشيخ أحمد شاكر - رحمه الله تعالى -:\n\"فالعجب لعبد الله أن يخرج حديثه في \"زيادات المسند\" بعد نهي أبيه\".\nقلت: لعله نسي!\n<span data-type=\"title\" id=toc-5098>٥٠٧٨ </span>- (اذهب بضعفائنا ونسائنا؛ فليصلوا الصبح بمنى؛ وليرموا جمرة العقبة قبل أن يصيبهم دفعة الناس؛ قاله للعباس) .\nمنكر\nأخرجه الطحاوي في \"شرح المعاني\" (١/ ٤١٢) عن إسماعيل بن عبد الملك بن أبي الصفير عن عطاء قال: أخبرني ابن عباس أن رسول الله - ﷺ - قال للعباس ليلة المزدلفة: ... فذكره. قال:\nفكان عطاء يفعله بعدما كبر وضعف.\nقلت: وهذا إسناد ضعيف؛ علته ابن أبي الصفير هذا، أورده ابن حبان في \"المجروحين\" (١/ ١١٠)، وقال:\n\"تركه ابن مهدي، وضعفه ابن معين، سيىء الحفظ، رديء العزم، يقلب ما يروي\". وقال الحافظ في \"التقريب\":\n\"صدوق كثير الوهم\".\nقلت: ومع ذلك سكت الحافظ في \"الفتح\" (٣/ ٤١٥) على هذا الحديث مع ما فيه من الضعف الظاهر، فدل هذا وأمثاله على أنه ينبغي أن ينظر إلى ما","vol":"11","page":126},{"text":"سكت عنه فيه بتحفظ، ولا يبادر إلى القول بتحسينه؛ كما اشتهر عنه؛ أن ما سكت عليه في \"الفتح\" فهو حسن؛ فتأمل!\nومثل هذا الحديث في النكارة: ما رواه شعبة مولى ابن عباس عن ابن عباس قال:\nكنت فيمن بعث به النبي - ﷺ - يوم النحر، فرمينا الجمرة مع الفجر.\nأخرجه الطحاوي أيضًا.\nقلت: وشعبة هذا؛ قال فيه الحافظ:\n\"صدوق سيىء الحفظ\". وقال ابن حبان (١/ ٣٥٧):\n\"يروي عن ابن عباس ما لا أصل له، كأنه ابن عباس آخر، قال مالك: لم يكن بثقة\".\nقلت: ومما يدل على نكارة هذين الحديثين: أن المحفوظ عن ابن عباس من طرق عنه: أن النبي - ﷺ - قال لغلمان عبد المطلب:\n\"لا ترموا جمرة العقبة حتى تطلع الشمس\".\nوهو حديث صحيح، وقد حسنه الحافظ، وقد خرجته في \"الإرواء\" (١٠٧٦) .\nعلى أن حديث الترجمة ليس صريحًا في الرمي قبل طلوع الشمس كما هو ظاهر، وبنحوه أجاب عنه الطحاوي فراجعه.","vol":"11","page":127},{"text":"<span data-type=\"title\" id=toc-5099>٥٠٧٩ </span>- (من كذب على والديه أو علي؛ لم يرح رائحة الجنة) .\nمنكر\nأخرجه البخاري في \"التاريخ\" (٣/ ١/ ٣١٤) عن إسماعيل بن عياش: حدثنا عبد الرحمن بن عبد الله بن محيريز عن أبيه عن أوس بن أوس ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أورده في ترجمة عبد الرحمن هذا - وهو الجمحي القرشي -؛ ولم يذكر فيه جرحًا ولا تعديلًا، ويظهر أنه مجهول؛ فإن أباه عبد الله ابن محيريز - مع ثقته وفضله - لم يذكروا ابنه هذا في الرواة عنه! وهو مكي نزل الشام وسكن بيت المقدس؛ ولا وجدت أحدًا غير البخاري ذكر عبد الرحمن هذا.\nوإسماعيل بن عياش ثقة في الشاميين، ولعل روايته لهذا الحديث من هذا القبيل. والله أعلم.\nوالحديث؛ أخرجه ابن عساكر أيضًا في \"تاريخ دمشق\" (١٠/ ١٥/ ٢) من الوجه المذكور بلفظ:\n\" ... على نبيه أو على عينيه أو على والديه ... \" والباقي مثله.","vol":"11","page":128},{"text":"<span data-type=\"title\" id=toc-5100>٥٠٨٠ </span>- (من كذب علي؛ وقي الشفاعة) .\nمنكر\nأخرجه البخاري في \"التاريخ\" (٣/ ١/ ٣٧١) من طريق معرف ابن واصل: حدثنا يعقوب بن أبي سارة عن عبد الرحمن عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أورده في ترجمة عبد الرحمن هذا، ولم ينسبه؛ مما يشعر أنه مجهول.\nوفي \"الجرح والتعديل\" (٢/ ٢/ ٣٠٥-٣٠٦) رواة آخرون بهذا الاسم؛ لم","vol":"11","page":128},{"text":"ينسبوا، رووا كلهم عن أنس فيهم موثق.\nويعقوب بن أبي سارة لم أعرفه. وفي شيوخ معرف بن واصل من \"التهذيب\" (١٠/ ٢٢٩): يعقوب بن أبي نباتة، ولم أعرفه أيضًا.\n<span data-type=\"title\" id=toc-5101>٥٠٨١ </span>- (أعطيت أمتي في شهر رمضان خمسًا، لم يعطهن نبي قبلي:\nأما واحدة؛ فإذا كان أول ليلة من شهر رمضان؛ نظر الله إليهم، ومن نظر الله إليه؛ لم يعذبه أبدًا.\nوأما الثانية؛ فإنهم يمسون وخلوف أفواههم أطيب عند الله من ريح المسك.\nوأما الثالثة؛ فإن الملائكة تستغفر لهم في ليلهم ونهارهم.\nوأما الرابعة؛ فإن الله يأمر جنته: أن استعدي وتزيني لعبادي، فيوشك أن يذهب عنهم نصب الدنيا وأذاها، ويصيرون إلى رحمتي وكرامتي.\nوأما الخامسة؛ فإذا كان آخر ليلة؛ غفر الله لهم جميعًا.\nفقال قائل: هي ليلة القدر يا رسول الله؟ قال: لا، ألم تر إلى العمال إذا فرغوا من أعمالهم وفوا أجورهم؟!) .\nضعيف\nأخرجه الحسن بن سفيان في \"الأربعين\" (ق ٧٠/ ١)، وكذا عبد الخالق الشحامي في \"أربعينه\" (ق ٣١/ ٢)، وابن عساكر في \"فضل","vol":"11","page":129},{"text":"رمضان\" (ق ٣/ ١)، والواحدي في \"الوسيط\" (١/ ٦٥/ ١) عن الهيثم بن أبي الحواري عن زيد العمي عن أبي نضرة عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ زيد العمي - وهو ابن الحواري أبو الحواري، العمي - ضعيف؛ كما قال الحافظ في \"التقريب\". وقال ابن عدي:\n\"عامة ما يرويه ضعيف، على أن شعبة قد روى عنه، ولعل شعبة لم يرو عن أضعف منه\". واتهمه ابن حبان، فقال:\n\"يروي عن أنس أشياء موضوعة لا أصول لها، حتى يسبق إلى القلب أنه المتعمد لها، وكان يحيى يمرض القول فيه، وهو عندي لا يجوز الاحتجاج بخبره، ولا أكتبه إلا للاعتبار\".\nقلت: والهيثم بن أبي الحواري؛ لم أجد له ذكرًا في شيء من كتب الرجال التي عندي.\nوالحديث؛ قال المنذري (٢/ ٦٥-٦٦):\n\"رواه البيهقي، وإسناده مقارب، أصلح مما قبله\"!\nقلت: ويشير إلى ما ذكره من رواية أحمد، والبزار، والبيهقي، وأبي الشيخ في \"كتاب الثواب\" عن أبي هريرة مرفوعًا نحوه؛ ولم يذكر الخصلة الأولى، وذكر بديلها:\n\"وتصفد فيه مردة الشياطين، فلا يخلصون فيه إلى ما كانوا يخلصون إليه في غيره\".\nقلت: وأشار المنذري إلى تضعيفه بتصديره إياه بقوله: \"روي\".","vol":"11","page":130},{"text":"وعلته: أنه من رواية هشام بن أبي هشام عن محمد بن الأسود عن أبي سلمة بن عبد الرحمن عن أبي هريرة.\nهكذا أخرجه أحمد (٢/ ٢٩٢)، والبزار (٩٦٣ - كشف)، وكذا ابن نصر في \"قيام الليل\" (ص ١٨٧ - هند - المكتبة الأثرية)، والطحاوي في \"مشكل الآثار\" (٤/ ١٤٢)، والباطرقاني في \"أماليه\" (رقم ٨ - نسختي)، وأبو نعيم في \"حديث محمد بن يونس الكديمي\" (ق ٢٧/ ١)، والمخلص في \"الفوائد المنتقاة\" (٤/ ١٧٦)، والدينوري كما في \"المنتقى من المجالسة\" (ق ٢٦٠/ ١-٢)، وابن عساكر في \"فضل رمضان\" (ق ٣/ ١)، وأبو اليمن ابن عساكر في \"أحاديث رمضان\" (ق ٣٧/ ١) .\nوكتب الحافظ محمد بن عبد الله بن المحب على هامش \"فضل رمضان\":\n\"هو في تاسع \"أمالي زرقويه\"، والثالث من \"مسند الحارث بن أبي أسامة\" ... \".\nقلت: هو في \"زوائده\" (ق ٤٠/ ١) .\nوهذا إسناد ضعيف جدًا؛ آفته هشام هذا - وهو ابن زياد بن أبي يزيد القرشي أبو المقدام - ضعفوه، واتهمه ابن حبان، وقال الحافظ:\n\"متروك\".\nومحمد بن الأسود: هو محمد بن محمد بن الأسود؛ كذلك وقع عند بعض مخرجي الحديث، وهو من بني زهرة، وأمه من ولد سعد، قال ابن أبي حاتم (٤/ ١/ ٨٧):","vol":"11","page":131},{"text":"\"روى عن خاله عامر بن سعد، روى عنه عبد الله بن عون\".\nقلت: فهو عندي مجهول. وقال الحافظ:\n\"مستور\".\n<span data-type=\"title\" id=toc-5102>٥٠٨٢ </span>- (أظلكم شهركم هذا بمحلوف رسول الله - ﷺ -: ما مر بالمؤمنين شهر خير لهم منه، ولا بالمنافقين شهر شر لهم منه، إن الله ﷿ ليكتب أجره ونوافله من قبل أن يدخله، ويكتب إصره وشقاءه من قبل أن يدخله، وذلك أن المؤمن يعد فيه القوة للعبادة من النفقة، ويعد المنافق اتباع غفلة الناس واتباع عوراتهم، فهو غنم للمؤمن، يغتنمه الفاجر) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" (١٨٨٤)، وأحمد (٢/ ٣٣٠،٣٧٤،٥٢٤)، عن كثير بن زيد: حدثني عمرو بن تميم عن أبيه أنه سمع أبا هريرة يقول: قال رسول الله - ﷺ -: ... فذكره. وقال ابن خزيمة:\n\"عمرو بن تميم؛ هذا يقال له: مولى بني رمانة، مدني\"!\nقلت: كذا وقع: \"رمانة\" بالراء المهملة. وفي \"تاريخ البخاري\" (٣/ ٢/ ٣١٨): \"زمانة\"، وكذا في \"التعجيل\" (ص ٣٠٥) نقلًا عن البخاري. وقال ابن أبي حاتم (٣/ ١/ ٢٢٢):\n\"مولى بني مازن\".\nولعل الصواب ما في \"التاريخ\"؛ وإليه جنح الحافظ.\nثم إن الرجل مجهول، ونقل الذهبي عن البخاري أنه قال:","vol":"11","page":132},{"text":"\"في حديثه نظر\". وفي نقل \"التعجيل\" عنه:\n\"فيه نظر\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\nوأما أبوه تميم؛ فلم أجد له ترجمة. نعم؛ في \"التعجيل\":\n\"تميم بن يزيد مولى بني زمعة عن رجل، له صحبة. وعنه عثمان بن حكيم. مجهول. قلت: أخرج له ابن خزيمة في \"صحيحه\" حديثًا في فضل رمضان ... \".\nقلت: تميم بن يزيد؛ أورده البخاري، ثم ابن أبي حاتم، ولم يذكرا فيه جرحًا ولا تعديلًا. وأستبعد أن يكون هو والد عمرو هذا؛ لأنهما قد ترجما لعمرو، فلو كان هو؛ لذكرا أنه روى عنه ابنه عمرو أيضًا. والله أعلم.\nوفي \"اللسان\":\n\"تميم بن عويم الهذلي. روى محمد بن سليمان بن مشمول عن عمرو بن تميم ابن عويم عن أبيه عن جده ... (فذكر حديثًا) قال شيخ شيخنا العلائي: لا أعرف عمرًا ولا تميمًا ... ومحمد بن سليمان ضعفوه. انتهى.\nوفي الرواة: عمرو بن تميم مدني؛ روى عن أبيه عن أبي هريرة. روى عنه كثير ابن زيد؛ فإن يكن هو؛ فقد ارتفعت جهالة عينه\".\nوالحديث؛ أورده الهيثمي (٣/ ١٤٠-١٤١) باختصار من أوله، ثم قال:\n\"رواه أحمد، والطبراني في \"الأوسط\" عن تميم مولى ابن (كذا) رمانة،","vol":"11","page":133},{"text":"ولم أجد من ترجمه\"!\n<span data-type=\"title\" id=toc-5103>٥٠٨٣ </span>- (من قام رمضان إيمانًا واحتسابًا؛ غفر له ما تقدم من ذنبه. ومن قام ليلة القدر إيمانًا واحتسابًا؛ غفر له ما تقدم من ذنبه وما تأخر) .\nشاذ بزيادة: \"وما تأخر\"\nأخرجه النسائي في \"الكبرى\" (ق ٧٣/ ٢ - مخطوطة الظاهرية): أخبرنا محمد بن عبد الله بن يزيد قال: حدثنا سفيان عن الزهري عن أبي سلمة عن أبي هريرة عن النبي - ﷺ - به.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ غير ابن يزيد هذا - وهو القرشي العدوي مولى آل عمر بن أبي عبد الرحمن المقرىء المكي -، وهو ثقة بلا خلاف نعلمه؛ وإنما حكمت على هذه الزيادة بالشذوذ للأسباب الآتية:\nأولًا: مخالفة ابن يزيد لكل من روى الحديث من الثقات الحفاظ المشهورين عن سفيان - وهو ابن عيينة -؛ فإن أحدًا منهم لم يأت بها عنه، وهم جمع:\n١- الإمام أحمد؛ فإنه في \"المسند\" (٢/ ٣٤١): حدثنا سفيان عن الزهري به دون الزيادة. وقال: سمعته أربع مرات من سفيان، وقال مرة:\n\"من صام رمضان\".\nقلت: يعني: مكان: \"من قام رمضان\"؛ وهي رواية كثيرين ممن يأتي ذكره.\n٢- الإمام الشافعي؛ قال (رقم ٦٦٤ - ترتيبه): حدثنا سفيان بن عيينة به دون الشطر الثاني. ومن طريق الشافعي: أخرجه الطحاوي في \"مشكل الآثار\" (٢/ ١٢١) .","vol":"11","page":134},{"text":"٣- الإمام الحميدي؛ فقال في \"مسنده\" (٩٥٠،١٠٠٧): حدثنا سفيان به.\n٤- علي بن المديني؛ فقال البخاري (١/ ٥٠٠): حدثني علي بن عبد الله قال: حدثنا سفيان قال: حفظناه - وأيما حفظ - من الزهري به.\n٥-٦- مخلد بن خالد، ومحمد بن أحمد بن أبي خلف؛ أخرجه عنهما أبو داود؛ فقال (١٣٧٢): حدثنا مخلد بن خالد وابن أبي خلف قالا: حدثنا سفيان به.\n٧- عمرو بن علي الفلاس الحافظ؛ فقال ابن خزيمة في \"صحيحه\" (١٨٩٤): حدثنا عمرو بن علي: أخبرنا سفيان به دون الشطر الثاني. لكنه أخرج هذا القدر بالإسناد نفسه في مكان آخر برقم (٢٢٠٢) .\n٨- إسحاق بن راهويه الإمام؛ قال ابن نصر في \"قيام الليل\" (ص ١٨١ - الأثرية): حدثنا إسحاق: أخبرنا سفيان به دون الشطر الأول. وقد أخرجه بتمامه من طريق يحيى عن أبي سلمة؛ كما يأتي.\nوأخرجه النسائي في \"الصغرى\" (١/ ٣٠٨) و\"الكبرى\" (ق ٧٣/ ٢) عن إسحاق أيضًا بالشطر الأول دون الثاني.\n٩- قتيبة بن سعيد؛ فقال النسائي في \"الكبرى\": أخبرنا قتيبة بن سعيد قال: حدثنا سفيان به؛ إلا أنه قال: \"من صام ومضان ... \"، وهكذا هو في \"الصغرى\"؛ لكن ليس فيه الشطر الثاني، وقال فيه: أخبرنا قتيبة ومحمد بن عبد الله بن يزيد قالا: حدثنا سفيان به؛ إلا أنه قال:\n\"من صام رمضان - وفي حديث قتيبة: من قام شهر رمضان - ... \" والباقي مثله سواء.","vol":"11","page":135},{"text":"وإني لألاحظ فرقًا واختلافًا بينًا بين رواية قتيبة في \"الكبرى\" و\"الصغرى\" وبين روايته في \"الصغرى\" المقرونة مع رواية ابن يزيد؛ ففي هذه التصريح بأن لفظ حديث قتيبة: \"من قام شهر رمضان\"، وفي تلك أنه قال: \"من صام رمضان\"!\nوالصواب عندي من هذا الاختلاف هو أن لفظ قتيبة: \"من صام ... \" لاتفاق \"الصغرى\" و\"الكبرى\" عليه من جهة، ولأن رواية ابن يزيد قد أفردها في \"الكبرى\"، وهي بلفظ: \"من قام ... \" من جهة أخرى، وهو لفظ حديث الترجمة، وإنما سبب هذا الوهم أنه جمع رواية ابن قتيبة وابن يزيد في \"الصغرى\" في سياق واحد، وأراد أن يبين الفرق بين لفظيهما؛ وهم، فأعطى لفظ هذا لهذا، وبالعكس.\nلكن؛ يشكل على هذا: أن ابن الجارود أخرجه أيضًا في \"المنتقى\" (٤٠٤) عن ابن يزيد المقرىء بلفظ قتيبة بن سعيد فقال: حدثنا ابن المقرىء قال: حدثنا سفيان بلفظ: \"من صام رمضان ... \" الحديث بتمامه!\nفلعل ابن يزيد لم يضبط هذا اللفظ، فكان يرويه تارة هكذا، وتارة هكذا، أو أن كلًا من اللفظين صحيح، فكان يروي هذا تارة، وهذا تارة. والله أعلم.\nوهنا مشكلة أخرى، وهي أن الحافظ المنذري قال في \"الترغيب\" (٢/ ٦٤) - بعد أن عزا الحديث للشيخين وغيرهما، ومنهم النسائي - قال:\n\"قال النسائي: وفي حديث قتيبة: \"وما تأخر\" ... \"!\nفأقول: ليست هذه الزيادة في \"صغرى النسائي\" مطلقًا، لا عن قتيبة ولا عن غيره! نعم؛ هي في \"كبراه\"، مضروبًا عليها في حديث قتيبة، ومثبتة في","vol":"11","page":136},{"text":"رواية ابن يزيد المقرىء كما تراه في حديث الترجمة؛ ولكن فيها فوقها إشارة التضبيب (صـ)؛ وهي تعني - في الاصطلاح - أن الكلمة ثابتة في رواية الكتاب، وأن فيها شيئًا من الفساد لفظًا أو معنى. قال السيوطي في \"التدريب\" (ص ٢٩٩):\n\"فيشار بذلك إلى الخلل الحاصل، وأن الرواية ثابتة به؛ لاحتمال أن يأتي من يظهر له فيه وجه صحيح\".\nوالذي يظهر لي: أن المقصود بها هنا الإشارة إلى شذوذ هذه الزيادة؛ لعدم ورودها في رواية أولئك الحفاظ الذين ذكرناهم، وقد يتيسر لنا الوقوف على غيرهم فيما بعد.\nولا فرق عندي في ذلك بين أن تكون الزيادة من قتيبة بن سعيد كما ذكر المنذري وغيره كما يأتي، أو من محمد بن عبد الله بن يزيد المقرىء؛ فإن الخطأ ليس لازمًا لأحدهما دون الآخر، أو دون غيرهما؛ فقد قال المنذري بعد كلامه السابق:\n\"انفرد بهذه الزيادة قتيبة بن سعيد عن سفيان، وهو ثقة ثبت، وإسناده على شرط (الصحيح) \"!\nوقد أشار الحافظ إلى الرد عليه في دعواه التفرد؛ فقال - بعد أن ذكر الزيادة من رواية النسائي عن قتيبة - (٤/ ٩٩):\n\"وتابعه حامد بن يحيى عن سفيان. أخرجه ابن عبد البر في \"التمهيد\" واستنكره؛ وليس بمنكر؛ فقد تابعه قتيبة كما ترى، وهشام بن عمار؛ وهو في الجزء الثاني عشر من \"فوائده\"، والحسين بن الحسن المروزي؛ أخرجه في \"كتاب","vol":"11","page":137},{"text":"الصيام\" له، ويوسف بن يعقوب النجاحي؛ أخرجه أبو بكر بن المقرىء في \"فوائده\"؛ كلهم عن سفيان. والمشهور عن الزهري بدونها\".\nقلت: الذين لم يذكروها عن سفيان أكثر عددًا، وأقوى ضبطًا وحفظًا، فلا جرم أن أعرض عن إخراجها الشيخان وغيرهما ممن ألف في \"الصحيح\"؛ فهذا وحده يكفي لعدم اطمئنان النفس لثبوتها عن سفيان؛ فضلًا عن النبي - ﷺ -، فكيف إذا انضم إلى ذلك الأسباب الآتية:\nثانيًا: لقد تابع سفيان في الشطر الأول جماعة من الثقات الحفاظ في روايته عن الزهري، فلم يأت أحد منهم عنه بهذه الزيادة، وإليك ذكر من وقفنا عليه منهم:\n١- مالك عن ابن شهاب به دون الزيادة.\nأخرجه في \"الموطأ\" (١/ ١١٣/ ٢)، وعنه أبو داود (١٣٧١)، والنسائي في \"الصغرى\" (١/ ٣٠٨)، و\"الكبرى\" (ق ٧٣/ ٢)، وعبد الرزاق في \"المصنف\" (٤/ ٢٥٨/ ٧٧١٩) .\n٢- معمر بن راشد الأزدي عن الزهري به دونها.\nأخرجه عبد الرزاق (٧٧١٩)، وعنه مسلم (٢/ ١٧٧)، والنسائي في \"كتابيه\"، وكذا أبو داود (١٣٧١)، والترمذي (١/ ١٥٤) - وقال: \"حسن صحيح\" -، وأحمد (٢/ ٢٨١)؛ كلهم عن عبد الرزاق.\nوتابعه عبد الأعلى عند أحمد.\n٣- عقيل بن خالد الأيلي عن ابن شهاب به.","vol":"11","page":138},{"text":"أخرجه البخاري (١/ ٤٩٩ - أوربا) .\n٤- يونس الأيلي عن ابن شهاب به.\nأخرجه النسائي في \"كتابيه\".\n٥- صالح بن كيسان عن ابن شهاب به.\nأخرجه أيضًا في \"كتابيه\".\n٦- شعيب بن أبي حمزة عن الزهري به.\nأخرجه أيضًا فيهما.\n٧- محمد بن عبد الرحمن بن أبي ذئب عن ابن شهاب به.\nأخرجه الإمام أحمد (٢/ ٢٨٩) .\n٨- سليمان بن كثير عن الزهري به.\nعلقه البخاري، ووصله الذهلي في \"الزهريات\".\n٩- الأوزاعي عن الزهري به.\nأخرجه النسائي في \"الكبرى\" (ق ٧٤/ ١) .\nقلت: فهؤلاء تسعة من الثقات الحفاظ لم يأت أحد منهم بتلك الزيادة، فدل على شذوذ من خالفهم بذكرها، وقد وافقهم سفيان بن عيينة في رواية الثمانية الأولين من الثقات الحفاظ، فالأخذ بروايته الموافقة لهؤلاء التسعة أولى من الأخذ برواية من شذ عنهم. ويزداد هذا الترجيح قوة بالسبب الآتي:","vol":"11","page":139},{"text":"ثالثًا: لقد تابع الزهري عن أبي سلمة ثلاثة من الثقات، كلهم لم يذكروا الزيادة - إلا أحدهم فقد اختلف عليه فيها، والمحفوظ عنه عدم ذكرها - وهم:\n١- يحيى بن أبي كثير قال: حدثنا أبو سلمة به.\nأخرجه البخاري (١/ ١٧،٤٧٤)، ومسلم (٢/ ١٧٧)، والنسائي في \"الكبرى\" (٧٣/ ١،٧٤/ ١)، والدارمي (٢/ ٢٦)، والطيالسي (٢٣٦٠)، وأحمد (٢/ ٤٠٨،٤٢٣)، وابن نصر في \"قيام الليل\" (ص ١٥٢) والبيهقي (٤/ ٣٠٦) .\n٢- يحيى بن سعيد عن أبي سلمة به.\nأخرجه النسائي (١/ ٣٠٨)، وابن ماجه (١٦٤١)، وأحمد (٢/ ٢٣٢،٤٧٣) .\n٣- محمد بن عمرو بن علقمة عن أبي سلمة به.\nأخرجه ابن ماجه (١٣٢٦)، والطحاوي في \"مشكل الآثار\" (٣/ ١٢١)، وأحمد (٢/ ٥٠٣) من طرق عنه.\nوخالفهم حماد بن سلمة فقال: أنبأنا محمد بن عمرو عن أبي سلمة عن أبي هريرة أن رسول الله - ﷺ - - قال حماد وثابت عن الحسن عن النبي - ﷺ - - قال: ... فذكر الشطر الأول منه بلفظ: \"من صام..\"، وزاد: \".. وما تأخر\"!\nأخرجه أحمد (٢/ ٣٨٥) .\nقلت: وهذه زيادة شاذة بل منكرة؛ لمخالفة حماد لرواية الجماعة عن محمد بن عمرو، ولكل من روى الحديث في كل الطبقات مما سبق ويأتي، لا سيما وحماد","vol":"11","page":140},{"text":"ابن سلمة فيه كلام في روايته عن غير ثابت. وروايته عنه هنا مرسلة؛ لأنه رواها عن الحسن - وهو البصري -؛ فلا تقوم بها حجة؛ لاسيما مع المخالفة.\nقلت: فلحماد بن سلمة فيه إسنادان:\nأ- عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا.\nب- عن ثابت عن الحسن مرسلًا. وهكذا ذكره في \"الفتح\" (٤/ ٢١٨) .\nهذه هي الحقيقة؛ خلافًا لقول المنذري - عقب كلامه السابق -:\n\"ورواه أحمد بالزيادة بعد ذكر الصوم بإسناد حسن؛ إلا أن حمادًا شك في وصله أو إرساله\"!\nقلت: فلم يشك حماد، وإنما انتقل من إسناد موصول إلى إسناد آخر مرسل. أقول هذا بيانًا للحقيقة، وإن كان لا حجة في شيء من ذلك؛ لما ذكرته قريبًا.\nومنه؛ تعلم أن تحسين المنذري لإسناده - وإن تبعه عليه الحافظ العراقي في \"التقريب - بشرحه طرح التثريب\" (٤/ ١٦٠)، وسكت عليه الحافظ في \"الفتح\" -؛ كل ذلك ليس بحسن؛ لأنهم نظروا إلى الإسناد نظرة مجردة عن النظر في الأسانيد الأخرى التي بها يمكن الكشف عن العلل؛ لا سيما ما كان منها خفيًا، كما فعلنا هنا. والله الموفق.\nرابعًا: أن أبا سلمة بن عبد الرحمن قد تابعه جماعة أيضًا على روايته عن أبي هريرة بدون الزيادة؛ وهم:\n١- حميد بن عبد الرحمن عن أبي هريرة ... بالشطر الأول منه.","vol":"11","page":141},{"text":"أخرجه البخاري (١/ ١٧،٤٩٩)، ومسلم (٢/ ١٧٦)، والنسائي في \"كتابيه\"، وابن خزيمة في \"صحيحه\" (٢٢٠٣)، وعبد الرزاق في \"مصنفه\" (٧٧٢٠)، وابن نصر (ص ١٥١)، وأحمد (٢/ ٤٨٦)؛ كلهم عن مالك عن ابن شهاب عنه.\n٢- الأعرج عن أبي هريرة مرفوعًا نحوه بالشطر الثاني دون الزيادة.\nأخرجه مسلم (٢/ ١٧٧)، والنسائي في \"الكبرى\"، والبيهقي (٤/ ٣٠٧) - وعزاه للبخاري أيضًا! ولم أره فيه، ولا عزاه إليه الحافظ العراقي في \"طرح التثريب\" (٤/ ١٦١)، ومن قبله المنذري في \"الترغيب\" (٢/ ٧٢) -.\n٣- إسحاق بن عبد الله مولى زائدة قال:\nلقي أبو هريرة كعب الأحبار فقال: كيف تجدون رمضان في كتاب الله؟ قال كعب: بل كيف سمعت صاحبك يقول فيه؟ قال: سمعته يقول فيه: ... فذكر الشطر الأول منه دون الزيادة.\nأخرجه الطحاوي في \"المشكل\" (٢/ ١٢٠-١٢١)، وإسناده حسن.\nخامسًا: أن أبا هريرة ﵁ قد تابعه جمع من الصحابة بدون الزيادة أيضًا، وهم:\n١- عائشة ﵂ مرفوعًا بالشطرين.\nأخرجه النسائي في \"كتابيه\" من طريقين عن الزهري: أخبرني عروة بن الزبير أن عائشة أخبرته بالشطر الأول، ومن أحدهما بالشطر الآخر.","vol":"11","page":142},{"text":"وإسناده صحيح.\n٢- عبد الرحمن بن عوف مرفوعًا بهما نحوه.\nأخرجه النسائي، وابن نصر (ص ١٥١)، وابن ماجه (١٣٢٨)، والطيالسي (٢٢٤)، وأحمد (١/ ١٩١،١٩٤-١٩٥) من طريق النضر بن شيبان قال: لقيت أبا سلمة بن عبد الرحمن فقلت: حدثني بحديث سمعته من أبيك يذكره في شهر رمضان. قال: نعم: حدثني أبي ... وقال النسائي:\n\"هذا خطأ، والصواب: أبو سلمة عن أبي هريرة\".\nقلت: ورجاله ثقات؛ غير النضر هذا؛ فإنه لين الحديث، وقد صرح بسماع أبي سلمة من أبيه، وذلك مما اتفقوا - أو كادوا - على نفيه؛ فقال أحمد وابن المديني وجماعة:\n\"حديثه عن أبيه مرسل\".\nقلت: وقد خالفه يونس بن يزيد عن ابن شهاب قال: أخبرني أبو سلمة عن عبد الرحمن بن عوف به.\nأخرجه الطحاوي؛ وقال:\n\"هكذا روى هذا الحديث: مالك بن أنس ويونس عن الزهري، وأما ابن عيينة فرواه عن الزهري بخلاف ذلك\".\nثم ساقه من طريق ابن عيينة عن الزهري عن أبي سلمة عن أبي هريرة، كما تقدم من طرق كثيرة؛ منها: مالك ويونس.\nفالظاهر أنه روي عن مالك كرواية يونس هذه، وأنا لا أستبعد أن تكون هاتان","vol":"11","page":143},{"text":"الروايتان ثابتتين عن الزهري، فقد لاحظت - فيما تقدم - أن له أسانيد عدة في هذا الحديث؛ ألخصها لك الآن:\nأ- عن أبي سلمة عن أبي هريرة.\nب- عن حميد بن عبد الرحمن عنه.\nج- عن عروة عن عائشة.\nد- عن أبي سلمة أيضًا عن أبيه عبد الرحمن بن عوف.\nمثل هذه الأسانيد في الحديث الواحد للزهري تحتمل منه؛ نظرًا لحفظه وإتقانه، إذا كان الراوي عنه ثقة حافظًا.\n٣- أبو سعيد الخدري مرفوعًا بلفظ:\n\"من صام رمضان، وعرف حدوده، وتحفظ مما ينبغي له أن يتحفظ؛ كفر ما قبله\".\nأخرجه ابن حبان في \"صحيحه\" (٨٧٩ - موارد)، والبيهقي في \"السنن\" (٤/ ٣٠٤)، وأحمد (٣/ ٥٥)، وأبو يعلى (١٠٥٨)، والخطيب في \"التاريخ\" (٨/ ٣٩٢) من طريق عبد الله بن قريط عن عطاء بن يسار عنه.\nوابن قريط هذا؛ فيه جهالة؛ كما بينته في \"التعليق الرغيب\" (٢/ ٦٥) .\nوسائر رجاله ثقات.\n٤- عبادة بن الصامت مرفوعًا بالشطر الثاني دون الزيادة.","vol":"11","page":144},{"text":"أخرجه ابن نصر في \"قيام الليل\" (ص ١٨٢): حدثنا إسحاق: أخبرنا بقية ابن الوليد: حدثني بحير بن سعيد عن خالد بن معدان عن عبادة بن الصامت.\nقلت: وهذا إسناد رجاله ثقات، وإسحاق: هو ابن راهويه الإمام.\nلكن خالفه من هو مثله في الحفظ والضبط، فقال أحمد (٥/ ٣٢٤): حدثنا حيوة بن شريح: حدثنا بقية ... به، فزاد في آخره:\n\"وما تأخر\". وقال ابن كثير في \"التفسير\" (٤/ ٥٣١):\n\"إسناده حسن\"!\nقلت: كلا؛ فإنه منقطع؛ قال ابن أبي حاتم عن أبيه:\n\"لم يصح سماع خالد من عبادة بن الصامت\".\nولعل الإمام أحمد ﵀ قد أشار إلى هذا؛ بإيراده الحديث عقب حديث آخر من طريق حيوة بن شريح وغيره بسنده المذكور، لكنه قال: عن خالد بن معدان عن عمرو بن الأسود عن جنادة بن أبي أمية عن عبادة بن الصامت؛ فبين خالد وعبادة شخصان!\nوللحديث طريق أخرى، وقد وقع فيها من الاختلاف ما وقع في الأولى، فأخرجه أحمد (٥/ ٣٢٤) من طريق عبيد الله بن عمرو عن عبد الله بن محمد ابن عقيل عن عمر بن عبد الرحمن عن عبادة بن الصامت به دون الزيادة.\nثم أخرجه (٥/ ٣١٨) من طريق سعيد بن سلمة - يعني: ابن أبي الحسام - و(٥/ ٣٢١) من طريق زهير بن محمد؛ كلاهما عن عبد الله بن محمد بن عقيل بها.","vol":"11","page":145},{"text":"وابن سلمة وزهير - وإن كان فيهما كلام -؛ فإن مما لا شك فيه أن أحدهما يشد من عضد الآخر؛ فالنفس تطمئن للأخذ بما زادا على عبيد الله بن عمرو - وهو الرقي الثقة -.\nولكن ابن عقيل نفسه فيه ضعف من قبل حفظه، فالظاهر أن هذا الاختلاف منه، فهو الذي كان يذكر هذه الزيادة تارة، ولا يذكرها أخرى، وكل من أولئك الثلاثة حدث بما سمع منه، وفي هذه الحالة لا يحتج به؛ لاضطرابه في هذه الزيادة، ولمخالفته بها جميع روايات الحديث المحفوظة على ما سبق بيانه مفصلًا.\nعلى أن شيخه عمر بن عبد الرحمن غير معروف؛ فقد أورده البخاري في \"التاريخ\" (٣/ ٢/ ١٧١)، وابن أبي حاتم (٣/ ١/ ١٢٠) برواية ابن عقيل هذه عنه عن عبادة؛ ولم يذكرا فيه جرحًا ولا تعديلًا.\nوجملة القول: أن حديث عبادة هذا ليس له إسناد ثابت، فالأول منقطع، والآخر فيه ذاك المجهول. وقد غفل عن هذه الحقيقة الحافظ العراقي في \"طرح التثريب\" (٤/ ١٦٣)؛ حين وقف عند ابن عقيل قائلًا:\n\"وحديثه حسن\"! دون أن ينظر إلى ما بيناه من الانقطاع والجهالة. ومثل ذلك صنيع الهيثمي (٣/ ١٨٥)، ونحوه قول الحافظ ابن حجر (٤/ ٩٩):\n\"حديث عبادة عند الإمام أحمد من وجهين، وإسناده حسن\"!\nومثل هذه الأقوال من هؤلاء الأئمة كان حملني برهة من الزمن على تحسين هذه الزيادة في حديث عبادة، وتصحيحها في حديث أبي هريرة، ورمزت بذلك لها على نسختي من \"الترغيب\" التي كنت أدرس منها على الإخوان ما كان من الأحاديث الثابتة، والآن - وقد يسر الله لي جمع طرق الحديث وسردها على وجه","vol":"11","page":146},{"text":"يكشف لكل طالب علم بصير أن الزيادة المذكورة لا تصح بوجه من الوجوه -؛ فقد رجعت عن الرمز المذكور إلى التضعيف. والله ولي التوفيق، هو حسبي، عليه توكلت، وإليه أنيب!\n<span data-type=\"title\" id=toc-5104>٥٠٨٤ </span>- (من زوج كريمته من فاسق؛ فقد قطع رحمها) .\nموضوع\nأخرجه ابن حبان في \"الضعفاء\" (١/ ٢٣٣)، ومن طريقه ابن الجوزي في \"الموضوعات\" (٢/ ٢٦٠) من طريق الحسن بن محمد البلخي عن حميد عن أنس مرفوعًا. وقالا:\n\"حديث باطل، وإنما هو من كلام الشعبي، والبلخي يروي عن الثقات الأشياء الموضوعة والأحاديث المقلوبة، لا يجوز الاحتجاج به، ولا الرواية عنه بحال\".\nوكذا قال الذهبي، وتبعه السيوطي في \"اللآلي\" (٢/ ١٦٣) .\nوقد مضى له حديث آخر برقم (٨٣٠)، ويأتي له ثالث بعده.","vol":"11","page":147},{"text":"<span data-type=\"title\" id=toc-5105>٥٠٨٥ </span>- (إذا حملت المرأة؛ فلها أجر الصائم القائم القانت المخبت المجاهد في سبيل الله ﷿، فإذا ضربها الطلق؛ فلا يدري أحد من الخلائق ما لها من الأجر، فإذا وضعت؛ فلها بكل وضعة عتق نسمة) .\nموضوع\nأخرجه ابن حبان في \"الضعفاء\" (١/ ٢٣٣)، وابن الجوزي في \"الموضوعات\" (٢/ ٢٧٤) من طريق ابن عدي، وهذا في \"كامله\" (ق ٩٠/ ١)؛ كلاهما عن الحسن بن محمد البلخي: حدثنا عوف الأعرابي عن ابن سيرين عن أبي هريرة مرفوعًا. وقال ابن حبان:","vol":"11","page":147},{"text":"\"هذا الحديث لا أصل له\"؛ واتهم به البلخي هذا وسبق كلامه فيه آنفًا. وقال ابن عدي:\n\"هذا منكر، والحسن ليس بمعروف، منكر الحديث عن الثقات\".\nولم يتكلم السيوطي في \"اللآلي\" (٢/ ١٧٥) على الحديث بشيء، فلا أدري؛ أسقط كلامه عليه من الناسخ، أم أنه أقر ابن الجوزي على وضعه؟ والأول هو الأقرب عندي. والله أعلم.\n<span data-type=\"title\" id=toc-5106>٥٠٨٦ </span>- (كان يصوم شعبان كله. قالت عائشة: يا رسول الله! أحب الشهور إليك أن تصوم شعبان؟ قال:\nإن الله يكتب على كل نفس منيته تلك السنة، فأحب أن يأتيني أجلي وأنا صائم) .\nمنكر\nأخرجه أبو يعلى في \"مسنده\" (٣/ ١٢٠١): حدثنا سويد بن سعيد: أخبرنا مسلم بن خالد بن طريف عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة أن عائشة حدثتهم: أن النبي - ﷺ - كان ...\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: مسلم بن خالد - وهو الزنجي -؛ كما جزم به الهيثمي (٣/ ١٩٢)، وقال:\n\"وفيه كلام، وقد وثق\".\nقلت: ساق له الذهبي أحاديث أنكرت عليه في \"الميزان\"، وختم ترجمته","vol":"11","page":148},{"text":"بقوله:\n\"فهذه الأحاديث وأمثالها يرد بها قوة الرجل ويضعف\".\nفلا جرم قال فيه الإمام البخاري في \"تاريخه\" (٤/ ١/ ٢٦٠):\n\"منكر الحديث\".\nوالأخرى: سويد بن سعيد؛ قال الحافظ:\n\"صدوق في نفسه؛ إلا أنه عمي، فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول\".\nومع هذا كله؛ حسن إسناده المنذري، فقال (٢/ ٧٩):\n\"رواه أبو يعلى، وهو غريب، وإسناده حسن\"!\nوسكت عنه الحافظ في \"الفتح\" (٤/ ١٨٧) !\n(تنبيه): \"ابن طريف\"، هكذا وقع في \"المسند\"! وفي \"تهذيب التهذيب\":\n\"مسلم بن خالد بن فروة، ويقال: ابن المخزومي \" كذا في الأصل بياض قدر كلمة، فلعل الأصل: \"طريف\". لكن قال ابن أبي حاتم (٤/ ١/ ١٨٣):\n\"وهو ابن خالد بن سعيد بن جرجة ... \"! فالله أعلم.\nوقد وجدت للحديث طريقًا أخرى، ولكنها لا تساوي شيئًا؛ يرويه إسماعيل ابن قيس بن سعد بن زيد بن ثابت قال: حدثني هشام بن عروة عن أبيه عن عائشة به.","vol":"11","page":149},{"text":"أخرجه المحاملي في \"الثاني من الأمالي\" (ق ٢٠١/ ٢) .\nوإسماعيل هذا ضعيف جدًا؛ قال البخاري وأبو حاتم والدارقطني:\n\"منكر الحديث\".\nلكن الجملة الأولى من حديث الترجمة صحيحة من حديث يحيى بن أبي كثير: حدثني أبو سلمة بن عبد الرحمن: حدثتني عائشة قالت:\nما كان رسول الله - ﷺ - يصوم من أشهر السنة أكثر من صيامه من شعبان، كان يصومه كله.\nأخرجه ابن خزيمة (٢٠٧٨)، وأحمد (٦/ ٨٤،١٢٨،١٨٩،٢٣٣،٢٤٩) من طرق عن يحيى به.\nوأخرجه البخاري (٣/ ١٨٦ - فتح)؛ لكن دون قوله: كان يصومه كله. وكذا رواه مسلم (٣/ ١٦١) .\nقلت: وهي زيادة محفوظة عن يحيى. وقد تابعه محمد بن عمرو: حدثنا أبو سلمة به بلفظ:\nكان يصوم شعبان إلا قليلًا، بل كان يصومه كله.\nأخرجه أحمد (٦/ ١٤٣،١٦٥) .\nويشهد لها رواية عبد الله بن أبي قيس أنه سمع عائشة تقول:\nكان أحب الشهور إلى رسول الله - ﷺ - أن يصومه: شعبان، ثم يصله برمضان.\nأخرجه ابن خزيمة (٢٠٧٧)، وأحمد (٦/ ١٨٨)، وغيرهما بإسناد","vol":"11","page":150},{"text":"صحيح.\n(تنبيه): عزا الزيادة المذكورة: المنذري في \"الترغيب\" (٢/ ٨٠) لرواية البخاري ومسلم! وذلك من أوهامه ﵀.\nويقابله أن الحافظ لما ذكرها في \"الفتح\"؛ لم يخرجها مطلقًا! وتبعه على ذلك البدر العيني في \"عمدة القاري\" (٥/ ٣١١) !\n<span data-type=\"title\" id=toc-5107>٥٠٨٧ </span>- (من قال: الحمد لله الذي تواضع كل شيء لعظمته، والحمد لله الذي ذل كل شيء لعزته، والحمد لله الذي خضع كل شيء لملكه، والحمد لله الذي استسلم كل شيء لقدرته؛ فقالها يطلب بها ما عنده؛ كتب الله له بها ألف حسنة، ورفع له بها ألف درجة، ووكل به سبعين ألف ملك، يستغفرون له إلى يوم القيامة) .\nمنكر\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٦/ ١) عن يحيى بن عبد الله البابلتي: أخبرنا أيوب بن نهيك قال: سمعت مجاهدًا يقول: سمعت ابن عمر يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: أيوب بن نهيك؛ قال ابن أبي حاتم (١/ ١/ ٢٥٩):\n\"سمعت أبي يقول: هو ضعيف الحديث. وسمعت أبا زرعة يقول: لا أحدث عنه؛ ولم يقرأ علينا حديثه، وقال: هو منكر الحديث\". وقال الأزدي:\n\"متروك\".\nوأما ابن حبان فذكره في \"الثقات\"؛ ولكنه قال:","vol":"11","page":151},{"text":"\"يخطىء\"! قال الحافظ في \"اللسان\":\n\"ومن مناكيره عن مجاهد ... \" فساق هذا الحديث من رواية ابن عساكر في \"تاريخه\"! وفاته أنه في \"المعجم\"، ثم قال:\n\"ويحيى ضعيف؛ لكنه لا يحتمل هذا\".\nقلت: يشير إلى أن ابن نهيك أشد ضعفًا من يحيى البابلتي؛ وهذا من رجال \"التهذيب\"؛ وجزم الحافظ بضعفه في \"التقريب\". وأما الذهبي فقال في \"المغني\":\n\"تركوه\".\nوهو العلة الثانية.\n<span data-type=\"title\" id=toc-5108>٥٠٨٨ </span>- (من صام يوم الأربعاء ويوم الخميس ويوم الجمعة، ثم تصدق يوم الجمعة بما قل من ماله أو كثر؛ غفر له كل ذنب عمله، حتى يصير كيوم ولدته أمه من الخطايا) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٣/ ١٩٧/ ١): حدثنا أبو شعيب عبد الله بن الحسن الحراني: أخبرنا يحيى بن عبد الله البابلتي: أخبرنا أيوب بن نهيك قال: سمعت محمد بن قيس المدني أبا حازم يقول: سمعت ابن عمر يقول: ... فذكره مرفوعًا.\nوأخرجه الحافظ عبد الغني المقدسي في جزء له عنوانه \"الجزء الثالث والسبعون\" (ق ١/ ٢ - بخطه) من طريق أخرى عن أبي شعيب عبد الله بن الحسن الحراني به؛ إلا أنه قال: ... سمعت محمد بن قيس المدني: حدثنا أبو حازم","vol":"11","page":152},{"text":"قال: سمعت ابن عمر ...\nقلت: فهذا خلاف ما في \"الطبراني\"، وليس هو خطأ من الناسخ، بل هكذا الرواية عنده، وقد أشار إلى ذلك الناسخ بكتبه لفظة: \"صح\" بين: \"المدني\" و: \"أبا حازم\". ويؤكده أن الطبراني ساق عقبه ثلاثة أحاديث أخرى بإسناده المذكور بلفظ: ... سمعت محمد بن قيس المدني يقول: سمعت ابن عمر يقول ... فأسقط منه: \"أبا حازم\".\nولم نجد في الرواة من يسمى محمد بن قيس المدني أبا حازم، سمع ابن عمر! ولذلك؛ قال الهيثمي (٣/ ١٩٩):\n\"رواه الطبراني، وفيه محمد بن قيس المدني أبو حازم؛ ولم أجد من ترجمه\"!\nقلت: وأنا أظن أن الصواب رواية المقدسي: سمعت محمد بن قيس المدني: حدثنا أبو حازم قال: سمعت ابن عمر ...\nفإن محمد بن قيس المدني معروف من أتباع التابعين، وهو قاص عمر بن عبد العزيز؛ وهو ثقة من رجال مسلم.\nوأبو حازم - من هذه الطبقة - جماعة، والذي يروي منهم عن ابن عمر - سماعًا -: سلمان الأشجعي الكوفي، وهو ثقة من رجال الشيخين.\nوقد يتبادر إلى الذهن أنه سلمة بن دينار أبو حازم الأعرج المدني القاص؛ مولى الأسود بن سفيان المخزومي، وله رواية عن ابن عمر! ولكنهم صرحوا أنه لم يسمع منه، وهنا قد صرح بالسماع منه، فليس به.\nفإن قيل: فهذا الاختلاف بين رواية الطبراني ورواية المقدسي في تابعي","vol":"11","page":153},{"text":"الحديث؛ ممن هو؟\nقلت: لا يتعدى ذلك أيوب بن نهيك أو البابلتي.\nلكن من المحتمل أن يكون من أبي شعيب الحراني؛ فإنه - مع كونه ثقة، وله ترجمة حسنة في \"تاريخ بغداد\" (٩/ ٤٣٥) -؛ فقد ذكره ابن حبان في \"الثقات\"؛ وقال:\n\"يخطىء ويهم\".\nقلت: فمن المحتمل أن يكون هو الذي اضطرب في إسناده، فرواه مرة هكذا، ومرة هكذا. والله أعلم.\nوجملة القول: أن آفة هذا الحديث؛ إنما هو أيوب بن نهيك، وقد عرفت حاله من الحديث الذي قبله.\nثم رأيت الحديث قد روي عنه على وجه آخر من طريق عبد الله بن واقد قال: حدثني أيوب بن نهيك - مولى سعد بن أبي وقاص - عن عطاء عن ابن عمر به.\nأخرجه البيهقي في \"السنن\" (٤/ ٢٩٥) وقال:\n\"عبد الله بن واقد غير قوي، وثقه بعض الحفاظ، وضعفه بعضهم. ورواه يحيى البابلتي عن أيوب بن نهيك عن محمد بن قيس عن أبي حازم عن ابن عمر. والبابلتي ضعيف. وروي في صوم الأربعاء والخميس والجمعة من أوجه أخر أضعف من هذا عن أنس\".\nقلت: حديث أنس سيأتي - بإذن الله تعالى - برقم (٥١٩٣،٥١٩٤) .","vol":"11","page":154},{"text":"<span data-type=\"title\" id=toc-5109>٥٠٨٩ </span>- (من مثل بذي روح ثم لم يتب؛ مثل الله به يوم القيامة) .\nضعيف\nأخرجه أحمد (٢/ ٩٢،١١٥) من ثلاث طرق عن شريك عن معاوية بن إسحاق عن أبي صالح الحنفي عن رجل من أصحاب النبي - ﷺ - أن (وفي الطريقين: أراه) ابن عمر قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير شريك بن عبد الله القاضي؛ فإنه وإن كان من رجال مسلم؛ فإنه لم يحتج به، وإنما روى له متابعة؛ كما نص عليه الحافظ الذهبي في آخر ترجمته من \"الميزان\"، ومن قبله الحافظ المنذري في آخر كتابه \"الترغيب\" وحكى اختلاف العلماء فيه. ولخص أقوالهم الحافظ ابن حجر في \"التقريب\"، فقال:\n\"صدوق يخطىء كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة\".\nومن ذلك؛ تعلم تساهل المنذري - في تخريجه الحديث - بقوله (٢/ ٦):\n\"رواه أحمد؛ ورواته ثقات مشهورون\"! ونحوه قول الهيثمي (٣/ ٣٢) - وتبعه الشيخ الساعاتي في \"الفتح الرباني\" (١٦/ ٢٩) -:\n\"رواه أحمد، ورجاله ثقات\"!\nوالمحفوظ عن ابن عمر مرفوعًا بلفظ:\n\"لعن الله من مثل بالحيوان\".\nأخرجه الشيخان، وأحمد (٢/ ١٣،٤٣،٦٠،٨٦،١٠٣،١٤١)، وغيرهم.","vol":"11","page":155},{"text":"<span data-type=\"title\" id=toc-5110>٥٠٩٠ </span>- (العمرتان تكفران ما بينهما، والحج المبرور ليس له ثواب - أو قال: جزاء - إلا الجنة، وما سبح الحاج من تسبيحة، ولا هلل من تهليلة، ولا كبر من تكبيرة؛ إلا بشر بها تبشيرة) .\nمنكر بالشطر الثاني\nأخرجه الأصبهاني في \"الترغيب\" (ق ١٣٤/ ١) عن أبي مروان عبد الملك بن محمد القاضي: أخبرنا عبد الله بن زيدان البلجي: أخبرنا الحسن بن علي: أخبرنا سليمان بن حرب: أخبرنا حماد بن زيد عن أيوب السختياني عن عبيد الله بن عمر - قال: ثم لقيت عبيد الله بن عمر فحدثني - عن سمي عن أبي صالح عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد رجاله من الحسن بن علي - وهو الخلال الحلواني - فمن فوقه؛ كلهم ثقات رجال الشيخين.\nأما من دونهم؛ فلم أعرفهما، ولعل المناوي أشار إليهما حين قال - وقد عزاه السيوطي للبيهقي في \"شعب الإيمان\" -:\n\"فيه من لم أعرفهم، ولم أرهم في كتب الرجال\".\nقلت: فأحد المشار إليهما: هو آفة الشطر المذكور، وإلا؛ فالشطر الأول منه صحيح، رواه جماعة من الثقات عن سمي به؛ ومنهم عبيد الله بن عمر المذكور في إسناد الحديث - وهو العمري المصغر -:\nفقال الطيالسي في \"مسنده\" (٢٤٢٥): حدثنا العمري عن سمي به؛ دون الشطر الثاني. وكذلك أخرجه مسلم (٤/ ١٠٧): حدثنا ابن نمير: حدثنا أبي: حدثنا عبيد الله به، وتابعه:","vol":"11","page":156},{"text":"١- مالك عن سمي به.\nأخرجه في \"الموطأ\" (١/ ٣٤٦/ ٦٥)، وعنه البخاري (٤/ ٤٧٦ - فتح)، ومسلم أيضًا، والنسائي (٢/ ٤)، وابن ماجه (٢٨٨٨)، والبيهقي (٥/ ٢٦١)، وأحمد (٢/ ٤٦٢) كلهم عن مالك به.\n٢- وتابعه سهيل عن سمي به.\nأخرجه مسلم، والنسائي، والطيالسي (٢٤٢٣) .\n٣- وسفيان الثوري عنه.\nأخرجه عبد الرزاق في \"المصنف\" (٥/ ٣/ ٨٧٩٨)، ومسلم، وأحمد (٢/ ٤٦١)، والترمذي (١/ ١٧٥-١٧٦) . وقال:\n\"حديث حسن صحيح\".\n٤- وسفيان بن عيينة عنه.\nفقال أحمد (٢/ ٢٤٦)، والحميدي (١٠٠٣): حدثنا سفيان: حدثنا سمي به.\nوأخرجه مسلم، وابن الجارود في \"المنتقى\" (٥٠٢) من طرق عن ابن عيينة به.\n٥- ومحمد بن عجلان عن سمي به.\nأخرجه البيهقي.\nقلت: فهؤلاء خمسة متابعون ثقات لعبيد الله العمري، كلهم لم يذكروا الشطر الثاني من حديث الترجمة. وكذلك الطيالسي وابن نمير في روايتيهما عن العمري لم يذكروها كما رأيت؛ فلا شك في نكارته وعدم ثبوته.","vol":"11","page":157},{"text":"فالعجب من المنذري؛ كيف ذكر في \"الترغيب\" (٢/ ١٠٦) هذه الزيادة من رواية الأصبهاني ساكتًا عليها؟! فذلك هو الذي حملني على تحقيق القول فيها وإثبات نكارتها وأنا في صدد المرحلة التي قبل الأخيرة من إنجاز مشروعي: \"صحيح الترغيب والترهيب\"، و\"ضعيف الترغيب والترهيب\".\n<span data-type=\"title\" id=toc-5111>٥٠٩١ </span>- (الحاج يشفع في أربع مئة أهل بيت - أو قال: من أهل بيته -، ويخرج من ذنوبه كيوم ولدته أمه) .\nمنكر بهذا التمام\nأخرجه البزار في \"مسنده\" (١١٥٤ - كشف) عن عبد الله بن عيسى - رجل من أهل اليمن - عن سلمة بن وهرام عن رجل عن أبي موسى رفعه إلى النبي - ﷺ -.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: الرجل الذي لم يسم. وبه أعله المنذري (٢/ ١٠٨)، والهيثمي (٣/ ٢١١) .\nالثانية: سلمة بن وهرام؛ مختلف فيه، فوثقه بعضهم، وضعفه آخرون.\nالثالثة: عبد الله بن عيسى - وهو الجندي اليمني -؛ ذكره العقيلي في \"الضعفاء\"؛ وساق له حديثًا آخر في الحج، مضى برقم (٥٤٣)، وقال:\n\"إسناد مجهول، فيه نظر\".\nوأما الشطر الثاني؛ فقد صح من حديث أبي هريرة بلفظ:\n\"من حج الله فلم يرفث ولم يفسق؛ رجع كيوم ولدته أمه\".","vol":"11","page":158},{"text":"أخرجه الشيخان وغيرهما؛ وهو في \"مختصر البخاري\" برقم (٧٥٦) .\n<span data-type=\"title\" id=toc-5112>٥٠٩٢ </span>- (إن آدم أتى البيت ألف أتية - لم يركب قط فيهن - من الهند على رجليه) .\nضعيف جدًا\nأخرجه ابن خزيمة في \"صحيحه\" (ق ١٧٦/ ١، ورقم ٢٧٩٢ - المطبوعة) عن القاسم بن عبد الرحمن: حدثنا أبو حازم - وهو نبتل مولى ابن عباس - عن ابن عباس مرفوعًا. وقال:\n\"في القلب من القاسم بن عبد الرحمن شيء\".\nقلت: وهو الأنصاري؛ قال ابن معين:\n\"ضعيف جدًا\"؛ كما في \"الميزان\" وساق له في \"اللسان\" هذا الحديث ونقل كلام ابن خزيمة المذكور فيه وأقره. وقال المنذري (٢/ ١٠٨):\n\"القاسم هذا واه\".\nوأما أبو حازم نبتل؛ فهو ثقة؛ كما رواه ابن أبي حاتم (٤/ ١/ ٥٠٨) عن أحمد.\nومن هذا التخريج؛ يتبين جهل المعلقين الثلاثة على \"ترغيب المنذري\"، بل وتظاهرهم بالتحقيق والعلم! فإنهم قالوا في تخريج الحديث (٢/ ١١٣):\n\"ضعيف، رواه ابن خزيمة في \"صحيحه\"؛ وانظر: \"ميزان الاعتدال\" (٣/ ٣٧٤) - ترجمة القاسم بن عبد الرحمن\"!\nكذا قالوا! هداهم الله وعرفهم أنفسهم. وفيه جهالات:\nأولًا: اقتصارهم على قولهم: \"ضعيف\"! والصواب: \"ضعيف جدًا\"؛ لقول","vol":"11","page":159},{"text":"ابن معين الصريح بذلك.\nثانيًا: أعادوا قول المنذري: \"رواه ابن خزيمة في \"صحيحه\" ... \" دون بيان منهم لمكان الحديث منه بالجزء والصفحة؛ كما يقتضيه أصول التخريج.\nثالثًا: لم يعبأوا بقول المنذري في الراوي: \"هذا واه\"؛ الذي يستلزم شدة ضعف الحديث.\nرابعًا: أحالوا في ترجمة الراوي على \"الميزان\"؛ وفي الصفحة التي أشاروا إليها أربع تراجم باسم (القاسم بن عبد الرحمن)؛ أحدهم ثقة، والثاني ضعيف، والثالث ضعيف جدًا - وهو هذا -، والربع مجهول! ولجهلهم بالمراد منهم في هذا الحديث؛ أطلقوا ولم ينسبوه! فماذا أفادوا القراء بتعليقهم هذا؟!\nنعم لقد كشفوا به - وبأمثاله - عن جهلهم وظلمهم وتعديهم على هذا العلم. هداهم الله تعالى!\n<span data-type=\"title\" id=toc-5113>٥٠٩٣ </span>- (إن للكعبة لسانًا وشفتين، ولقد اشتكت إلى الله فقالت: يا رب! قل عوادي، وقل زواري! فأوحى الله ﷿: إني خالق بشرًا خشعًا سجدًا، يحنون إليك كما تحن الحمامة إلى بيضها) .\nباطل\nأخرجه الطبراني في \"الأوسط\" (١/ ١١٠/ ٢)، وابن عدي من طريق سهل بن قرين: حدثني أبي: حدثنا ابن أبي ذئب عن محمد بن المنكدر عن جابر مرفوعًا. وقال الطبراني:\n\"لم يروه عن ابن أبي ذئب إلا سهل\".","vol":"11","page":160},{"text":"كذا في مسودتي، ولعله سقط منها أو من الأصل: \"عن أبيه\" أو نحو ذلك!\nوسهل هذا؛ قال الذهبي:\n\"وهو بصري؛ غمزه ابن حبان وابن عدي، وكذبه الأزدي\". وقال ابن عدي:\n\"منكر الحديث\".\nوساق له بهذا الإسناد حديثين آخرين؛ وقال:\n\"ليس له غيرها، وهي باطلة؛ متونها وأسانيدها إلا الثالث ... \".\nوأبوه قرين؛ لم أجد له ترجمة.\nوالحديث؛ قال الهيثمي (٣/ ٢٠٨) .\n\"رواه الطبراني في \"الأوسط\"؛ وفيه سهل بن قرين؛ وهو ضعيف\".\n<span data-type=\"title\" id=toc-5114>٥٠٩٤ </span>- (إن داود النبي قال: إلهي! ما لعبادك عليك إذا هم زاروك في بيتك؟ قال: إن لكل زائر على المزور حقًا؛ يا داود! إن لهم علي أن عافيهم في الدنيا، وأغفر لهم إذا لقيتهم) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١١٠/ ٢) عن محمد بن حمزة الرقي عن الخليل بن مرة عن الوضين بن عطاء عن ابن أبي عن أبي ذر مرفوعًا.","vol":"11","page":161},{"text":"قلت: وهذا إسناد ضعيف مسلسل بالضعفاء:\nالأول: الوضين بن عطاء؛ قال الحافظ:\n\"صدوق سيىء الحفظ\".\nالثاني: الخليل بن مرة؛ ضعفه الجمهور، بل قال البخاري:\n\"منكر الحديث\"، ولذلك؛ جزم الحافظ بضعفه في \"التقريب\".\nالثالث: محمد بن حمزة الرقي؛ قال الذهبي:\n\"منكر الحديث\". وقال الحافظ في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\"، وقال: يروي عن الخليل؛ وهو ضعيف\".\nقلت: وبه أعله الهيثمي، فقال (٣/ ٢٠٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن حمزة الرقي؛ وهو ضعيف\".\n<span data-type=\"title\" id=toc-5115>٥٠٩٥ </span>- (ما راح مسلم في سبيل الله مجاهدًا، أو حاجًا مهلًا أو ملبيًا؛ إلا غربت الشمس بذنوبه، وخرج منها) .\nمنكر\nأخرجه الطبراني في \"المعجم الأوسط\" (٧/ ٩٦/ ٦١٦١): حدثنا محمد بن حنيفة الواسطي قال: حدثنا أحمد بن الفرج الجوري قال: حدثنا حفص بن أبي داود عن الهيثم بن حبيب عن محمد بن المنكدر عن سهل بن سعد الساعدي مرفوعًا. وقال:","vol":"11","page":162},{"text":"\"لم يروه عن الهيثم بن حبيب إلا حفص بن أبي داود، تفرد به أحمد بن الفرج\".\nقلت: وهو الجشمي المقرىء؛ كما في إسناد حديث قبله في \"الأوسط\"، وكذا ترجمه الخطيب في \"التاريخ\" (٤/ ٣٤١)، وساق له حديثًا آخر عن أبي أمامة، فيه كذاب، وقد تقدم برقم (٣٤٥)، ثم روى عن ابن بكير الحافظ أنه قال:\n\"أحمد بن الفرج الجشمي ضعيف\".\nوأقره الذهبي في \"الميزان\"، والحافظ في \"اللسان\".\nلكن شيخه حفص بن أبي داود مثله، أو أسوأ حالًا منه، وهو (حفص بن سليمان الأسدي أبو عمرو البزار الكوفي الغاضري) صاحب عاصم بن أبي النجود؛ فقد ذكروه في الرواة عن الهيثم بن حبيب، وذكر الحافظ في ترجمة (الجوري) من \"التبصير\" (١/ ٣٦٩) أنه روى عن حفص الغاضري؛ وهو متروك الحديث - مع إمامته في القراءة -؛ كما قال في \"التقريب\".\nولم يعرفه الهيثمي - وربما معه غيره - فقال في \"المجمع\" (٣/ ٢٠٩):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه من لم أعرفه\"!\nوأقره الثلاثة الجهلة (٢/ ١١٨) !!\nويمكن أن يكون الهيثمي عنى بقوله المذكور (أحمد بن الفرج الجوري) أيضًا؛ فإن ترجمته عزيزة كما رأيت.\nوأما شيخ الطبراني محمد بن حنيفة الواسطي؛ فليس من عادته أن يتكلم","vol":"11","page":163},{"text":"فيهم إلا نادرًا. وقال فيه الدارقطني:\n\"ليس بالقوي\"؛ كما في \"التاريخ\" (٢/ ٢٩٦)، و\"الميزان\"، و\"اللسان\".\nلكنه قد توبع من قبل أحمد بن محمد بن تميم الواسطي: أخبرنا أحمد - يعني: ابن الفرج الفارسي -: حدثنا حفص بن أبي داود به.\nأخرجه الخطيب (٤/ ٤٠٢) في ترجمة (الواسطي) هذا، وذكر أنه روى عنه المعافى بن زكريا الجريري، وأبو القاسم بن الثلاج، ولم يذكر فيه جرحًا ولا تعديلًا.\n(تنبيه): الهيثم بن حبيب المذكور في إسناد الحديث: هو الصيرفي الكوفي، وهو ثقة من أتباع التابعين، وهو غير (الهيثم بن حبيب) الذي اتهمه الذهبي بخبر باطل في المهدي، هذا متأخر عن الأول، وهو متروك، وقد ميز بينهما الحافظ في \"التهذيب\" - تبعًا لأصله -، وفي \"التقريب\"، ثم نسي فجعلهما واحدًا في \"اللسان\"! كما بينته في \"تيسير الانتفاع\".\n<span data-type=\"title\" id=toc-5116>٥٠٩٦ </span>- (من خرج في هذا الوجه - لحج أو عمرة - فمات؛ لم يعرض ولم يحاسب، وقيل له: ادخل الجنة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١١١/ ٢): حدثنا محمد ابن أحمد: حدثنا محمد بن صالح العدوي: حدثنا حسين بن علي الجعفي عن جعفر بن برقان: حدثني الزهري عن عروة عن عائشة مرفوعًا. وقال:\n\"لم يروه عن الزهري إلا جعفر، تفرد به حسين\".","vol":"11","page":164},{"text":"قلت: وهو ثقة من رجال الشيخين - وكذا من فوقه؛ إلا ابن برقان؛ فإن البخاري لم يخرج له، ثم هو متكلم فيه روايته عن الزهري، وهذه منها؛ فقال الحافظ في \"التقريب\":\n\"صدوق، يهم في حديث الزهري\".\nوقد جاء في حاشية \"مجمع الزوائد\" (٣/ ٢٠٨) ما نصه:\n\"فائدة: هو من رواية جعفر بن برقان عن الزهري، وهو ضعيف في الزهري خاصة، وذكر الطبراني أن جعفرًا انفرد به\".\nقلت: وأظنه من تعليقات الحافظ ابن حجر على \"المجمع\".\nويحتمل عندي أن يكون الوهم ليس من جعفر، وإنما ممن دونه، فإني لم أعرف محمد بن أحمد هذا شيخ الطبراني، ولا شيخه محمد بن صالح العدوي؛ بل وجدت الثقة قد خالفه في إسناده؛ فقال أبو يعلى في \"مسنده\" (٣/ ١١٣٣)، ومن طريقه أبو نعيم في \"الحلية\" (٨/ ٢١٥-٢١٦): حدثنا الحسن بن حماد: أخبرنا حسين - يعني: الجعفي - عن ابن السماك عن عائذ عن عطاء عن عائشة به. وزاد:\nقالت: وقال رسول الله - ﷺ -:\n\"إن الله يباهي بالطائفين\".\nوالحسن بن حماد: هو الحضرمي البغدادي، أو الضبي الكوفي الصيرفي، وكلاهما روى عنه أبو يعلى، وكلاهما ثقة.","vol":"11","page":165},{"text":"وقد تابعه الحسن بن أبي الربيع: حدثنا حسين بن علي الجعفي به.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٦٢) .\nوابن أبي الربيع: هو ابن يحيى بن الجعد الجرجاني، وهو ثقة أيضًا.\nفهذان ثقتان خالفا العدوي في إسناده، فلم يذكرا فيه: جعفر بن برقان عن الزهري عن عروة. فالوهم ليس من جعفر؛ إذ لم يثبت أن هذا مما حدث به، وإنما هو من العدوي أو الراوي عنه، والحديث إنما هو عن الجعفي عن ابن السماك عن عائذ عن عطاء عنها.\nوقد تابعه عبد الحميد بن صالح: عند ابن الأعرابي في \"معجمه\" (ق ١٧٢/ ٢)، ويحيى بن أيوب العابد: عند الخطيب في \"التاريخ\" (٥/ ٣٦٩)؛ كلاهما عن محمد بن صبيح بن السماك به.\nفالحديث - إذن - حديث ابن السماك عن عائذ.\nوابن السماك صدوق متكلم فيه؛ لكنه لم يتفرد به، فتابعه يحيى بن يمان: عند العقيلي (٣٤٢)، وابن عدي (ق ٢٥٥/ ٢)، وتمام في \"الفوائد\" (ق ٢٠٥/ ١) .\nوتابعه محمد بن الحسن الهمداني: عند الدارقطني في \"سننه\" (ص ٢٨٨)؛ كلاهما عن عائذ بن نسير به.\nفالحديث قد دارت طرقه على عائذ، وقد صرح أبو نعيم (٨/ ٢١٦) أنه لم يروه عن عطاء إلا عائذ. وبه صرح ابن عدي قبله، فقال:","vol":"11","page":166},{"text":"\"لا يرويه غير عائذ، وهو غير محفوظ\". وقال العقيلي:\n\"هو منكر الحديث، قال ابن معين: ليس به بأس، ولكن روى أحاديث مناكير. وفي رواية عنه قال: حديثه ضعيف\".\nوالحديث؛ أورده ابن الجوزي في \"الموضوعات\" (٢/ ٤١٧)، وأعله بعائذ هذا.\nوتعقبه السيوطي وغيره بأنه لم يتهم بكذب، وساق له بعض الشواهد التي لا تساوي شيئًا لشدة ضعفها! فيبقى الحديث في مرتبة الضعف.\nوقد أشار إلى تضعيفه: المنذري في \"الترغيب\" (٢/ ١١٢) . وقال الهيثمي (٣/ ٢٠٨):\n\"رواه أبو يعلى، والطبراني في \"الأوسط\"؛ وفي إسناد الطبراني محمد بن صالح العدوي، ولم أجد من ذكره، وبقية رجاله رجال \"الصحيح\" (!)، وإسناد أبي يعلى فيه عائذ بن نسير، وهو ضعيف\"!\nقلت: والزيادة المتقدمة: \"إن الله يباهي بالطائفين\"؛ رواها غير أبي يعلى، وقد سبق تخريجها برقم (٣١١٤)؛ ونبهت هناك على أن (نسير) ضبطه بالنون والسين المهملة؛ خلافًا لمن وهم.\nوقد روي الحديث عن ابن السماك بلفظ آخر وهو:............ (١)\nثم وجدت للحديث شاهدًا من حديث عائشة من رواية مدرك بن قزعة عن\n_________\n(١) سقط مص الحديث من قلم الشيخ - ﵀ -. (الناشر)","vol":"11","page":167},{"text":"محمد بن مسلم عنها.\nأخرجه إسحاق بن راهويه في \"مسنده\" (١٩٨/ ٢) .\nومدرك هذا لم أجده.\nومحمد بن مسلم؛ الظاهر أنه أبو الزبير؛ فقد ذكروا له رواية عن عائشة، ولكنه مدلس.\nوالحديث؛ صححه الدكتور القلعجي في فهرس الأحاديث الصحيحة الذي وضعه في آخر \"ضعفاء العقيلي\" (ص ٥٢٢) ! وذلك؛ لأن العقيلي ذكره عقب حديث عائشة من طريق أخرى ضعيفة عن عطاء مرسلًا، وقال:\n\"هذا أولى\"! فما أجهله بهذا العلم!! وما أجرأه على الخوض فيما لا يعلم!!\n<span data-type=\"title\" id=toc-5117>٥٠٩٧ </span>- (من بلغ الثمانين من هذه الأمة؛ لم يعرض ولم يحاسب، وقيل: ادخل الجنة) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (٨/ ٢١٥): حدثنا أبو عبد الله محمد بن سلمة العامري الفقيه: حدثنا عبد الرحمن بن عبد الله محمد بن المقري: حدثنا علي بن حرب: حدثنا حسين الجعفي عن محمد بن السماك عن عائذ ابن نسير عن عطاء عن عائشة مرفوعًا. وقال:\n\"لم يروه عن عطاء إلا عائذ، ولا عنه إلا ابن السماك\".\nقلت: وفيه ضعف.","vol":"11","page":168},{"text":"وعائذ أسوأ منه؛ كما تقدم في الحديث الذي قبله.\nوقد رواه جمع عن ابن السماك باللفظ السابق، فهو اللفظ منكر؛ لتفرد هذه الطريق به.\nوعلي بن حرب - وهو الطائي الموصلي؛ وإن كان ثقة -؛ فاللذان دونه لم أعرفهما.\n<span data-type=\"title\" id=toc-5118>٥٠٩٨ </span>- (يا عكراش! كل من حيث شئت؛ فإنه من غير لون واحد) .\nضعيف\nرواه أبو بكر الشافعي في \"الفوائد\" (٩٧-٩٨): حدثنا إسماعيل القاضي: أخبرنا أبو الهذيل العلاء بن الفضل بن عبد الملك بن أبي سوية المنقري: حدثني عبيد الله بن عكراش: حدثني أبي قال:\nبعثني بنو مرة بن عبيد بصدقات أموالهم إلى رسول الله - ﷺ -، فقدمت عليه المدينة، فوجدته جالسًا مع المهاجرين والأنصار، فأتيته بإبل كأنها عروق الأرطى، فقال:\n\"من الرجل؟ \"، فقلت: عكراش بن ذؤيب، قال:\n\"ارفع في النسب\"، فقلت: ابن حرقوص بن جعدة بن عمرو بن النزال بن مرة بن عبيد، وهذه صدقات بني مرة بن عبيد، فتبسم رسول الله - ﷺ - ثم قال:\n\"هذه إبل قومي؛ هذه صدقات قومي\". ثم أمر بها رسول الله - ﷺ - أن توسم بميسم إبل الصدقة وتضم إليها، ثم أخذ بيدي، فانطلق بي إلى منزل أم سلمة زوج النبي - ﷺ - فقال:","vol":"11","page":169},{"text":"\"هل من طعام؟ \"، فأتينا بجفنة كثيرة الثريد والوذر فأقبلنا نأكل منها، فأكل رسول الله - ﷺ - مما بين يديه، وجعلت أخبط في نواحيها، فقبض رسول الله - ﷺ - بيده اليسرى على يدي اليمنى ثم قال:\n\"يا عكراش! كل من موضع واحد؛ فإنه طعام واحد\"، ثم أتينا بطبق فيه ألوان من رطب أو تمر - شك عبيد الله بن عكراش رطبًا كان تمرًا -، فجعلت آكل من بين يدي، وجالت يد رسول الله - ﷺ - في الطبق، ثم قال: ... (فذكر الحديث)، ثم أتينا بماء فغسل رسول الله - ﷺ - يديه، ثم مسح ببلل كفيه وجهه وذراعيه ثم قال:\n\"يا عكراش! هكذا الوضوء، مما غيرت النار\".\nوكذا رواه ابن حبان في \"الضعفاء\" (٢/ ١٨٣-١٨٤)، والترمذي - مختصرًا - (١٩٤٩)، وكذا ابن ماجه (٣٢٧٤) . وقال الترمذي:\n\"حديث غريب، لا نعرفه إلا من حديث العلاء بن الفضل\".\nقلت: وفي ترجمته أورده ابن حبان، وقال فيه:\n\"كان ينفرد بأشياء مناكير عن أقوام مشاهير، لا يعجبني الاحتجاج بأخباره التي انفرد بها\". وقال في عبيد الله بن عكراش (٢/ ٦٤):\n\"منكر الحديث جدًا، فلا أدري المناكير في حديثه وقعت من جهته أو من العلاء بن الفضل؟ ومن أيهما كان؛ فهو غير محتج به على الأحوال\".\nوالحديث قد تقدم تخريجه - مختصرًا - تحت الحديث (١١٢٧) من هذه \"السلسلة\".","vol":"11","page":170},{"text":"<span data-type=\"title\" id=toc-5119>٥٠٩٩ </span>- (ليدركن الدجال قومًا مثلكم أو خيرًا منكم (ثلاث مرات)، ولن يخزي الله أمة أنا أولها، وعيسى ابن مريم آخرها) .\nضعيف\nأخرجه الحاكم (٣/ ٤١) عن عبد الرحمن بن جبير بن نفير عن أبيه قال:\nلما اشتد جزع أصحاب رسول الله - ﷺ - على من قتل يوم مؤتة؛ قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"صحيح على شرط الشيخين\"!\nقلت: وكأنه توهم أن جبير بن نفير صحابي، ولعل السبب أنه أدرك زمان النبي - ﷺ -، وروى عنه وعن أبي بكر الصديق؛ ولكن مرسلًا؛ كما في \"التهذيب\". وقال أبو حاتم:\n\"ثقة، من كبار تابعي أهل الشام القدماء\".\nوإنما الصحبة لأبيه، ولذلك تعقبه الذهبي بقوله:\n\"قلت: ذا مرسل، وهو خبر منكر\".","vol":"11","page":171},{"text":"<span data-type=\"title\" id=toc-5120>٥١٠٠ </span>- (زني شعر الحسين، وتصدقي بوزنه فضة، وأعطي القابلة رجل العقيقة) .\nمنكر\nأخرجه الحاكم (٣/ ١٧٩)، ومن طريقه البيهقي في \"السنن الكبرى\" (٩/ ٣٠٤) من طريق سعيد بن عبد الرحمن المخزومي: حدثنا حسين بن زيد العلوي عن جعفر بن محمد عن أبيه عن جده عن علي ﵁:","vol":"11","page":171},{"text":"أن رسول الله - ﷺ - أمر فاطمة ﵂، فقال: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\"!\nقلت: ورده الذهبي بقوله:\n\"قلت: لا\".\nوأقول: وله علتان:\nالأولى: ضعف حسين بن زيد؛ فقد أورده الذهبي في \"الضعفاء\"، وقال:\n\"قال أبو حاتم: تعرف وتنكر\".\nوالأخرى: المخالفة في السند والمتن؛ وقد أشار إليها البيهقي بقوله عقب الحديث:\n\"كذا قال، وروى الحميدي عن الحسين بن زيد عن جعفر بن محمد عن أبيه: أن علي بن أبي طالب ﵁ أعطى القابلة رجل العقيقة. ورواه حفص بن غياث عن جعفر بن محمد عن أبيه عن النبي - ﷺ - مرسلًا؛ في أن يبعثوا إلى القابلة منها برجل\".\nقلت: فقد خالف الحميدي سعيد بن عبد الرحمن المخزومي في الإسناد والمتن.\nأما الإسناد؛ فإنه لم يذكر فيه: عن جده عن علي؛ فهو مرسل، بل معضل.\nوأما المتن؛ فإنه أوقفه على علي وجعله من فعله، ولم يرفعه إلى النبي - ﷺ -.","vol":"11","page":172},{"text":"ولعل هذا الاختلاف إنما هو من العلوي نفسه - وهو مما يدل على ضعفه -؛ فقد تابعه على إرساله حفص بن غياث؛ كما رأيت فيما علقه البيهقي، وقد وصله في مكان آخر (٩/ ٣٠٢) من طريق أبي داود في \"المراسيل\" عن محمد بن العلاء عن حفص به مرسلًا؛ ولفظه:\n\"أن النبي - ﷺ - قال في العقيقة التي عقتها فاطمة عن الحسن والحسين ﵉: أن يبعثوا إلى القابلة منها برجل، وكلوا وأطعموا، ولا تكسروا منها عظمًا\".\nوكذلك رواه الخلال من طريق أخرى عن حفص به مرسلًا؛ كما نقله ابن القيم في \"تحفة المودود في أحكام المولود\" (ص ٢٧ - هندية)، ولم يسق منه إلا الشطر الأخير المتعلق برجل العقيقة.\nوالواقع أنني ما أخرجت الحديث هنا إلا من أجل الشطر المذكور وإلا، فطرفه الأول ثابت؛ لوروده في عدة أحاديث يقوي بعضها بعضًا، أقواها حديث عبد الله ابن محمد بن عقيل عن علي بن الحسين عن أبي رافع قال:\nلما ولدت فاطمة حسنًا ﵄ قالت ... قال - ﷺ -:\n\"احلقي شعره، وتصدقي بوزنه من الورق على الأوفاض أو على المساكين\" - يعني: أهل الصفة -؛ ففعلت ذلك، فلما ولدت حسينًا؛ فعلت مثل ذلك.\nأخرجه البيهقي؛ وأحمد (٦/ ٣٩٠،٣٩٢) .\nقلت: وإسناده حسن. وقال الهيثمي (٤/ ٥٧):\n\"رواه أحمد؛ والطبراني في \"الكبير\"، وهو حديث حسن\".","vol":"11","page":173},{"text":"وفي الباب عن أنس بن مالك، وعبد الله بن عباس، وعلي بن أبي طالب؛ وهي مخرجة في \"المجمع\" (٤/ ٥٧،٥٩) .\nوقد روى مالك في \"الموطأ\" (٢/ ٤٥) عن جعفر بن محمد عن أبيه أنه قال:\nوزنت فاطمة بنت رسول الله - ﷺ - شعر حسن وحسين وزينب وأم كلثوم، فتصدقت بزنة ذلك فضة.\nوعن محمد بن علي بن الحسين أنه قال: ... فذكره؛ دون ذكر زينب وأم كلثوم.\n<span data-type=\"title\" id=toc-5121>٥١٠١ </span>- (الحمد لله الذي أطعمني الخمير، وألبسني الحرير، وزوجني خديجة، وكنت لها عاشقًا) .\nموضوع\nأخرجه الحاكم (٣/ ١٨٢) عن سهل بن سليمان النبلي - بواسط -: حدثنا منصور بن المهاجر: حدثنا محمد بن الحجاج: حدثنا سفيان بن حسين عن الزهري قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: سكت عنه الحاكم، وتبعه الذهبي! فأخطآ خطأً فاحشًا؛ فإنه - مع إرساله - موضوع؛ آفته محمد بن الحجاج هذا؛ وهو اللخمي الواسطي، المترجم في \"الميزان\" وغيره بأنه كذاب خبيث، وضع حديث الهريسة المتقدم برقم (٦٩٠)، ولا أدري كيف خفي حاله على الذهبي مع شهرة هذا الكذاب، وكونه واسيطًا، وشيخه ومن دونه كلهم واسطيون؟! ففي ذلك ما يكفي لدلالة الحافظ مثله على تحديد شخصيته، وأنه ليس غيره ممن شاركه في اسمه واسم أبيه!","vol":"11","page":174},{"text":"وسفيان بن حسين ثقة من رجال الشيخين؛ لكنهم ضعفوه في روايته عن الزهري، ولذلك؛ لم يخرجا له عنه شيئًا.\nعلى أن متن الحديث باطل عندي؛ فإني أكاد أقطع بأنه يستحيل أن يحمد النبي - ﷺ - ربه على أن ألبسه الحرير، وهو القائل:\n\"من لبس الحرير في الدنيا؛ فلن يلبسه في الآخرة\". أخرجه الشيخان وغيرهما، وهو مخرج في \"الصحيحة\" (٣٨٤)، وغيره من الأحاديث الصحيحة المحرمة لبس الحرير على الرجال.\n<span data-type=\"title\" id=toc-5122>٥١٠٢ </span>- (من طاف بالبيت خمسين مرة؛ خرج من ذنوبه كيوم ولدته أمه) .\nضعيف\nأخرجه الترمذي (١/ ١٦٤)، والمخلص في \"الفوائد\" (ق ١٨٤/ ٢)، وعنه ابن الجوزي في \"منهاج القاصدين\" (١/ ٥٦/ ١)، وأبو القاسم الأصبهاني في \"الترغيب\" (ق ١٣٢/ ١) عن سفيان بن وكيع: حدثنا يحيى ابن يمان عن شريك عن أبي إسحاق عن عبد الله بن سعيد بن جبير عن أبيه عن ابن عباس مرفوعًا. وقال الترمذي - مضعفًا -:\n\"حديث غريب؛ سألت محمدًا - يعني: البخاري - عن هذا الحديث؟ فقال: إنما يروى هذا عن ابن عباس قوله\".\nقلت: وهو مسلسل بالعلل:\nالأولى: أبو إسحاق - وهو السبيعي -، وهو مدلس، وكان اختلط.\nالثانية: شريك - وهو ابن عبد الله القاضي -؛ قال الحافظ:","vol":"11","page":175},{"text":"\"صدوق يخطىء كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة\".\nالثالثة: يحيى بن يمان؛ قال الحافظ:\n\"صدوق عابد، يخطىء كثيرًا، وقد تغير\".\nالرابعة: سفيان بن وكيع؛ قال الحافظ:\n\"كان صدوقًا؛ إلا أنه ابتلي بوراقه، فأدخل عليه ما ليس من حديثه، فنصح، فلم يقبل، فسقط حديثه\".\n(تنبيه): حكى الناجي في \"العجالة\" (ق ١٣٢/ ٢) عن المحب الطبري أن الحديث رواه الطبراني بلفظ:\n\"خمسين أسبوعًا\"! وقد راجعته في \"مسند ابن عباس\" من \"المعجم الكبير\" للطبراني (ج ٣ ق ٧٤-١٨٧)؛ فلم أعثر عليه! فالله أعلم.\nأما الموقوف الذي أشار إليه البخاري؛ فلم أره الآن، وما أراه يصح أيضًا.\n<span data-type=\"title\" id=toc-5123>٥١٠٣ </span>- (ما وسعني أرضي ولا سمائي، ووسعني قلب عبدي المؤمن، النقي التقي الوادع اللين) .\nلا أصل له!\nوإنما هو من الإسرائيليات؛ كما صرح بذلك شيخ الإسلام ابن تيمية في مواضع من كتبه؛ ففي \"مجموعة الفتاوى\" (١٨/ ١٢٢،٣٧٦):\n\"هذا مذكور في الإسرئيليات، ليس له إسناد معروف عن النبي - ﷺ -، ومعناه: وسع قلبه الإيمان بي ومحبتي ومعرفتي.\nوإلا؛ فمن قال: إن ذات الله تحل في قلوب الناس؛ فهو أكفر من النصارى","vol":"11","page":176},{"text":"الذين خصوا ذلك بالمسيح وحده\".\nوأقره الحافظ السخاوي في \"المقاصد الحسنة\" (ص ٣٧٣)، ومن قبله الحافظ العراقي في \"تخريج الإحياء\" (٣/ ١٣)؛ فقال - وقد ذكره الغزالي بقوله: \"وفي الخبر.....\" -:\n\"لم أر له أصلًا\".\nوإذا عرفت هذا؛ فقول شيخ الإسلام في مكان آخر (٢/ ٣٨٤):\n\"وفي حديث مأثور: \"ما وسعني أرضي ولا سمائي ... \"\" فذكره بتمامه؛ فهو مما ينبغي أن لا يؤخذ على ظاهره، ولعل ذلك كان منه قبل أن يتحقق من أنه لا أصل له. والله أعلم.\nويغني عن حديث الترجمة - في معناه الذي فسره به ابن تيمية - قوله - ﷺ -:\n\"إن لله تعالى آنية من أهل الأرض، وآنية ربكم قلوب عباده الصالحين، وأحبها إليه ألينها وأرقها\".\nأخرجه الطبراني وغيره بسند حسن؛ كما بينته في \"سلسلة الأحاديث الصحيحة\" (١٦٩١) .\n<span data-type=\"title\" id=toc-5124>٥١٠٤ </span>- (ما من مسلم يقف عشية عرفة بالموقف، فيستقبل القبلة بوجهه، ثم يقول: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير (مئة مرة)، ثم يقول: (قل هو الله أحد) (مئة مرة)، ثم يقول: اللهم! صل على محمد، كما صليت على إبراهيم وآل إبراهيم، وإنك حميد مجيد، وعلى سامعهم (مئة مرة)؛","vol":"11","page":177},{"text":"إلا قال الله تعالى: يا ملائكتي! ما جزاء عبدي هذا؟ سبحني وهللني، وكبرني وعظمني، وعرفني، وأثنى علي، وصلى على نبيي؟! اشهدوا ملائكتي! أني قد غفرت له، وشفعته في نفسه، ولو سألني عبدي هذا؛ لشفعته في أهل الموقف كلهم) .\nضعيف\nأخرجه ابن عساكر في \"جزء فضل عرفةط (٤/ ٢-٥/ ١) من طريق البيهقي، بسنده عن عبد الرحمن بن محمد الطلحي: حدثنا عبد الرحمن بن محمد المحاربي عن محمد بن سوقة عن محمد بن المنكدر عن جابر بن عبد الله مرفوعًا. وقال البيهقي:\n\"هذا متن غريب، وليس في إسناده من ينسب إلى الوضع\". وقال الحافظ ابن حجر في \"أماليه\"؛ كما في \"اللآلي\" (٢/ ٧٠):\n\"رواته كلهم موثقون؛ إلا الطلحي؛ فإنه مجهول\"!\nقلت: لم أر من وصفه بالجهالة، وأنا أظنه الذي في \"الجرح والتعديل\" (٢/ ٢/ ٢٨١):\n\"عبد الرحمن بن محمد بن طلحة بن مصرف. روى عن أبيه. روى عنه يحيى بن آدم. سألت أبي عنه؟ فقال: ليس بالقوي\".\nونقله عنه - باختصار - الذهبي في \"الميزان\"، والحافظ في \"اللسان\".\nوقد تابعه أحمد بن ناصح: حدثنا المحاربي به نحوه.\nأخرجه الديلمي، وابن النجار من طريقين عنه به.\nوأحمد بن ناصح - وهو المصيصي - صدوق، فبرئت ذمة الطلحي منه. وقد","vol":"11","page":178},{"text":"أشار إلى ذلك أحد رواته عند ابن النجار - وهو أبو بكر محمد بن أحمد بن مهران البغدادي الحافظ -، فقال عقبه:\n\"تفرد به المحاربي عن محمد بن سوقة\".\nقلت: والمحاربي - وإن كان أخرج له الشيخان -؛ فقد قال أحمد:\n\"كان يدلس\". وقد عنعنه في رواية البيهقي عن الطلحي، وكذا في رواية ابن النجار عن بن ناصح، بخلاف رواية الديلمي عنه؛ فقد صرح فيها بالتحديث، وكذلك في نقل السيوطي للحديث عن البيهقي.\nفإن كان محفوظًا؛ فالحديث ثابت. والله أعلم.\nثم رأيت الحديث في \"الشعب\" (٣/ ٤٦٣/ ٤٠٧٤) من طريق الطلحي عن المحاربي معنعنًا؛ فهي العلة.\n<span data-type=\"title\" id=toc-5125>٥١٠٥ </span>- (يا مالك يوم الدين! إياك نغبد وإياك نستعين) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٨١٦٣)، وابن السني في \"عمل اليوم والليلة\" (٣٢٩)، وأبو نعيم في \"دلائل النبوة\" (ص ١٦٤) عن عبد السلام بن هاشم قال: حدثنا حنبل عن أنس بن مالك عن أبي طلحة قال:\nكنا مع رسول الله - ﷺ - في غزاة، فلقي العدو، فسمعته يقول: ... (فذكره) . فلقد رأيت الرجال تصرع؛ تضربها الملائكة من بين أيديها ومن خلفها.\nقلت: وهذا إسناد ضعيف؛ حنبل هذا - وهو ابن عبد الله - مجهول؛ كما قال ابن أبي حاتم (١/ ٢/ ٣٠٤) عن أبيه؛ وتبعه الذهبي.","vol":"11","page":179},{"text":"وأما ابن حبان؛ فذكره في \"الثقات\" (٣/ ٥٣) !\nوعبد السلام بن هاشم؛ أورده الذهبي في \"الضعفاء\"، وقال:\n\"قال أبو حاتم: ليس بقوي. وقال الفلاس: لا أقطع على أحد بالكذب إلا عليه\".\nوبه أعله الهيثمي، فقال في \"المجمع\" (٥/ ٣٧٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد السلام بن هاشم؛ وهو ضعيف\".\nوالحديث؛ أورده شيخ الإسلام في بعض رسائله مشيرًا لضعفه دون أن يعزوه لأحد، ولذلك؛ بادرت إلى تخريجه، وبيان علته المؤكدة لضعفه. والحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-5126>٥١٠٦ </span>- (لو يعلم أهل الجمع بمن حلوا؛ لاستبشروا بالفضل بعد المغفرة) .\nضعيف جدًا\nأخرجه ابن عدي في \"الكامل\" (ق ٨٢/ ٢ و٣١٤/ ٢ و٢/ ٢٨٨ - ط)، وابن دوست في \"الأمالي\" (ق ١١٧/ ١)، والبيهقي في \"الشعب\" (٣/ ٤٧٧/ ٤١١٣) عن عبد المجيد بن عبد العزيز بن أبي رواد قال: حدثنا إبراهيم بن طهمان عن الحسن بن عمارة عن الحكم بن عتيبة عن طاوس عن ابن عباس قال: سمعت رسول الله - ﷺ - ونحن بمنى يقول: ... فذكره.\nوأخرجه الطبراني في \"الكبير\" (٣/ ١٠٦/ ٢ و١١/ ٥٣/ ١١٠٢٢ - ط) من طريق يزيد بن قبيس، والرئيس أبو القاسم بن الجراح في \"ستة مجالس من الأمالي\" (ق ١٨٦/ ٢) من طريق إسحاق بن حاتم العلاف قالا: أخبرنا عبد المجيد","vol":"11","page":180},{"text":"ابن عبد العزيز بن أبي رواد به؛ إلا أنهما لم يذكرا في إسناده: الحسن بن عمارة.\nقلت: ولعل ذلك من عبد المجيد؛ فإن يزيد بن قبيس ثقة من رجال \"التهذيب\".\nوكذلك العلاف ثقة؛ كما في \"تاريخ بغداد\" (٦/ ٣١٥) .\nوأما عبد المجيد؛ ففيه كلام كثير، وقد قال الحافظ:\n\"صدوق يخطىء، أفرط ابن حبان فقال: متروك\".\nقلت: فالظاهر أنه - لسوء حفظه - كان يضطرب في إسناده، فتارة يثبت فيه الحسن بن عمارة، وتارة يسقطه.\nوالحديث حديث ابن عمارة، ويدل عليه أمران:\nالأول: أنه تابعه على إثباته: أبو مطيع البلخي؛ فقال الطبراني (١١٠٢١): حدثنا العباس بن محمد المجاشعي الأصبهاني: أخبرنا محمد بن أبي يعقوب الكرماني: أخبرنا أبو مطيع قاضي بلخ عن الحسن - يعني: ابن عمارة - عن الحكم به.\nوأبو مطيع: هو الحكم بن عبد الله الخراساني الفقيه الحنفي، وهو - وإن كان ضعيفًا -؛ فيشهد له الأمر الآتي:\nالثاني: أن ابن عدي ساق الحديث في ترجمة الحسن بن عمارة، وقد أطال فيها جدًا، وختمها بقوله:\n\"هو إلى الضعف أقرب منه إلى الصدق\". وقال الحافظ:\n\"متروك\".\nقلت: فهو علة الحديث.","vol":"11","page":181},{"text":"ولا أدري كيف خفي هذا على الحافظ الهيثمي؛ فقال (٣/ ٢٧٧):\n\"رواه الطبراني في \"الكبير\"، وفي إسناده من لم أعرفه\"!!\n<span data-type=\"title\" id=toc-5127>٥١٠٧ </span>- (إن استطعت أن تعمل لله بالرضا مع اليقين فافعل، وإن لم تستطع؛ فإن في الصبر على ما يكره خيرًا كثيرًا) .\nضعيف\nأورده شيخ الإسلام ابن تيمية في \"رسالة التوبة\" (ص ٢٥٠ - جامع الرسائل) مشيرًا لضعفه بتصديره إياه بقوله: \"روي ... \"؛ وعلق عليه محققه صديقنا الدكتور محمد رشاد سالم بقوله:\n\"قال العراقي عن هذا الحديث في تعليقه على \"الإحياء\" (١٢/ ٣٤): \"الترمذي من حديث ابن عباس\"، ولم أستطع معرفة مكان الحديث\"!!\nقلت: أورده الغزالي في \"الإحياء\" في موضعين:\nالأول: في \"رياضة النفس\" (٣/ ٥١) بلفظ:\n\"اعبد الله في الرضا، فإن لم تستطع؛ ففي الصبر على ما تكره خير كثير\".\nفقال الحافظ العراقي في \"تخريجه\" (٣/ ٥١ - طبع الحلبي،ق ١٠٩/ ١ - مخطوطة الظاهرية):\n\"الطبراني في \"الكبير\"\"!!\nوالآخر: في \"الصبر والشكر\" (٤/ ٥٤) بلفظ:\n\"في الصبر على ما تكره خير كثير\".\nفقال الحافظ العراقي (٤/ ٥٤ - ط،ق ١٤٤/ ١ - مخطوطة):","vol":"11","page":182},{"text":"\"الترمذي من حديث ابن عباس، وقد تقدم\"!!\nفأقول - وبالله التوفيق -:\nحديث الترجمة واللفظان اللذان ذكرهما الغزالي؛ كل ذلك طرف من حديث ابن عباس المعروف الذي أوله:\n\"يا غلام! احفظ الله يحفظك ... \" الحديث؛ أخرجه أحمد، والترمذي، وأبو يعلى، والطبراني في \"الكبير\" وغيرهم من طرق عن ابن عباس مرفوعًا - يزيد بعضهم على بعض -، وقد ذكرها الحافظ ابن رجب في شرحه للحديث في \"جامع العلوم والحكم\" (ص ١٣٢-١٤٠) دون أن يخرجها، وقد خرجت أنبأنا طائفة منها في \"تخريج السنة لابن أبي عاصم\" (٣١٦-٣١٨) .\nوقد ذكر ابن رجب (ص ١٤٠) أن حديث الترجمة في رواية عمر مولى غفرة وغيره عن بن عباس.\nقلت: ورواية عمر هذا؛ أخرجها هناد في \"الزهد\" (١/ ٣٠٤/ ٥٣٦)، والبيهقي في \"الشعب\" (٧/ ٢٠٣/ ١٠٠٠٠)، وهي عند الطبراني في \"الكبير\" (٣/ ١٢٦/ ٢) أيضًا عن عكرمة عن ابن عباس، لكن ليس فيها عند الطبراني حديث الترجمة. وإنما وجدته في رواية أخرى عن ابن عباس؛ أخرجها الحاكم (٣/ ٥٤١) بإسناد منقطع، وفيه إلى ذلك راو متروك، وآخر مختلف فيه؛ كما قال الذهبي.\nوأخرجه أبو نعيم في \"الحلية\" (١/ ٣١٤) من طريق الحجاج بن فرافضة عن رجلين سماهما عن الزهري عن عبيد الله بن عبد الله عن ابن عباس به، وفيه:","vol":"11","page":183},{"text":"\"فاعمل لله تعالى بالرضا واليقين، واعلم أن في الصبر على ما تكره خيرًا كثيرًا\".\nوالحجاج بن فرافصة؛ ضعيف؛ قال الحافظ:\n\"صدوق عابد يهم\".\nومن طريقه: أخرجه أحمد (١/ ٣٠٧)؛ ولكنه أعضله؛ فقال: عنه، رفعه إلى ابن عباس ... فذكره مقتصرًا على الشطر الثاني من حديث الترجمة.\nوالحديث له شاهد؛ أخرجه الخطيب في \"التاريخ\" (١٤/ ١٢٥) من حديث أبي سعيد الخدري مرفوعًا وفيه:\n\"اعبد الله بالصبر مع اليقين\".\nوإسناده ضعيف جدًا؛ كما بينته في \"تخريج السنة\" (٣١٨) .\nوجملة القول: أن حديث الترجمة من حديث ابن عباس ضعيف؛ كما أشار إليه ابن تيمية رحمة الله عليه؛ لأن طرقه كلها ضعيفة، وبعضها أشد ضعفًا من بعض، ولشدة ضعف شاهده.\nوأن عزوه لرواية الترمذي وهم، وإنما روى أصله، وليس فيه حديث الترجمة.\nوكذلك عزوه لرواية الطبراني؛ إلا أن يعني أنه رواه من غير طريق ابن عباس، كأبي سعيد الخدري مثلًا، فذلك من الممكن. والله أعلم.\nوقد روي من حديث سهل بن سعد الساعدي أن رسول الله - ﷺ - قال لعبد الله ابن عباس:\n\"يا غلام! ألا أعلمك ... \" الحديث؛ وفيه حديث الترجمة.","vol":"11","page":184},{"text":"ذكره أبو القاسم الأصبهاني في \"الترغيب والترهيب\" (ص ٤٠٦ - مصورة الجامعة الإسلامية) من طريق ابن أبي الدنيا: حدثنا أبو سعد المدني: أخبرنا أبو بكر ابن شيبة الحزامي: أخبرنا أبو سعيد محمد بن إبراهيم بن المطلب: أخبرنا زهرة بن عمرو عن أبي حازم عن سهل بن سعد الساعدي.\nقلت: وهذا إسناد ضعيف؛ زهرة بن عمرو؛ أورده ابن أبي حاتم (١/ ٢/ ٦١٥) من رواية ثقتين آخرين عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأبو سعيد بن المطلب؛ مقبول عند الحافظ.\nوأبو بكر بن شيبة الحزامي؛ صدوق يخطىء.\nوأبو سعد المدني؛ لم أعرفه.\n<span data-type=\"title\" id=toc-5128>٥١٠٨ </span>- (من سرق وأخاف السبيل؛ فاقطع يده بسرقته، ورجله بإخافته، ومن قتل؛ فاقتله، ومن قتل وأخاف السبيل واستحل الفرج الحرام؛ فاصلبه) .\nمنكر\nأخرجه ابن جرير الطبري في \"التفسير\" (١٠/ ٢٧٦/ ١١٨٥٤) عن الوليد بن مسلم عن ابن لهيعة عن يزيد بن أبي حبيب: أن عبد الملك بن مروان كتب إلى أنس بن مالك يسأله عن هذه الآية، فكتب إليه أنس يخبره أن هذه الآية نزلت في أولئك النفر العرنيين، وهم من بجيلة، قال أنس: فارتدوا عن الإسلام، وقتلوا الراعي، وساقوا الإبل، وأخافوا السبيل، وأصابوا الفرج","vol":"11","page":185},{"text":"الحرام. قال أنس: فسأل رسول الله - ﷺ - جبريل ﵇ عن القضاء فيمن حارب؛ فقال: ... فذكره. وقال:\n\"في إسناده نظر\". ونحوه قول ابن كثير (٢/ ٥١):\n\"إن صح سنده\".\nوتبعه صديق حسن خان، فقال في \"نيل المرام من تفسير آيات الأحكام\" (ص ٢١٠) - تبعًا للشوكاني في \"فتح القدير\" (٢/ ٣٤) -:\n\"وهذا - مع ما فيه من النكارة الشديدة - لا يدرى كيف صحته\".\nقلت: وهو ظاهر الضعف، وله علتان:\nالأولى: ضعف ابن لهيعة؛ فإنه سيىء الحفظ؛ إلا فيما رواه عنه العبادلة.\nواحتجاج الشيخ أحمد شاكر به مطلقًا؛ مما لا وجه له عندي، بل مخالف لما عليه الأئمة النقاد من قبلنا كابن حجر وغيره.\nوالأخرى: تدليس الوليد بن مسلم؛ فإنه كان يدلس تدليس التسوية، وقد عنعن في الإسناد كله كما ترى.\nوأما قول صديقنا الأستاذ محمود شاكر في تعليقه على \"التفسير\":\n\"ثم إن يزيد بن أبي حبيب لم يدرك أن يسمع من أنس، ولم يذكر أنه سمع منه\"!\nقلت: فهو إعلال عجيب غريب؛ فإنه إذا كان لم يدرك أن يسمع من أنس، فما فائدة قوله: \"ولم يذكر أنه سمع منه\"؛ فإن هذا إنما يقال إذا أدركه، وكان","vol":"11","page":186},{"text":"يمكنه السماع منه وكان موصوفًا بالتدليس! وهذا وذاك من النفي منفي بالنسبة ليزيد بن أبي حبيب؛ فإنه مات سنة ثمان وعشرين ومئة، وقد قارب الثمانين؛ كما قال الحافظ في \"التقريب\"، وابن حبان نحوه في \"الثقات\" (٣/ ٢٩٥)، وقد توفي أنس ﵁ سنة اثنتين أو ثلاث وتسعين، ومعنى هذا أنه أدرك من حياة أنس نحو خمس وثلاثين سنة، فكيف يقال:\n\"لم يدرك أن يسمع من أنس\"؟! ثم هو لم يوصف بالتدليس؛ فما معنى أن يقال فيه:\n\"ولم يذكر أنه سمع منه\"؟! فالمعاصرة كافية في مثله لإثبات الاتصال عند الجمهور، كما هو معلوم.\nوجملة القول: أن الحديث ضعيف؛ لضعف ابن لهيعة، وعنعنة الوليد.\nولذلك؛ فلا يصح الاستدلال به على ما ذهب إليه الجمهور من أن آية المحاربة منزلة على أحوال؛ نحو ما في هذا الحديث من التفصيل.\nوذهب آخرون إلى أن (أو) فيها للتخيير؛ كما في قوله تعالى: (فمن كان منكم مريضًا أو به أذى من رأسه ففدية من صيام أو صدقة أو نسك) ونحوها من الآيات؛ وهو الظاهر.\nوقد ذهب إليه الشوكاني وصديق حسن خان، وهو قول ابن عباس - في رواية -، وسعيد بن المسيب، ومجاهد، وعطاء، وغيرهم؛ وحكي عن الإمام مالك. والله أعلم.\nثم رأيت الإمام الشافعي قد أخرج الحديث في \"مسنده\" (ص ١١١ - طبع المطبوعات العلمية): أخبرنا إبراهيم عن صالح مولى التوأمة عن ابن عباس","vol":"11","page":187},{"text":"موقوفًا عليه.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم - وهو ابن أبي يحيى الأسلمي - متروك.\nوصالح مولى التوأمة ضعيف.\n<span data-type=\"title\" id=toc-5129>٥١٠٩ </span>- (من قال: جزى الله عنا محمدًا بما هو أهله؛ أتعب سبعين كاتبًا ألف صباح) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٤٩ - مصورة الجامعة الإسلامية) قال: حدثنا ابن رشدين: حدثنا هانىء بن المتوكل: حدثنا معاوية بن صالح عن جعفر بن محمد عن عكرمة عن ابن عباس مرفوعًا. وقال:\n\"لم يروه عن عكرمة إلا جعفر، ولا عنه إلا معاوية، تفرد به هانىء\".\nقلت: قال ابن حبان:\n\"كان تدخل عليه المناكير، وكثرت، فلا يجوز الاحتجاج به بحال، فمن مناكيره ... \".\nقلت: فساق له أحاديث، هذا أحدها.\nومن طريقه: أخرجه الطبراني في \"الكبير\" أيضًا (٣/ ١٢٤/ ٢)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٢٣٠) .\nوأشار المنذري في \"الترغيب\" (٢/ ٢٨٢) إلى تضعيف الحديث. وقال","vol":"11","page":188},{"text":"الهيثمي (١٠/ ١٦٣):\n\"هانىء ضعيف\".\n<span data-type=\"title\" id=toc-5130>٥١١٠ </span>- (من صلى علي في يوم [الجمعة] ألف مرة؛ لم يمت حتى يرى مقعده من الجنة) .\nضعيف جدًا\nرواه ابن سمعون في \"الأمالي\" (١٧٢/ ١) عن محمد ابن عبد العزيز الدينوري: أخبرنا قرة بن حبيب القشيري: أخبرنا الحكم بن عطية عن ثابت عن أنس بن مالك مرفوعًا.\nومن هذا الوجه: أخرجه ابن شاهين في \"الترغيب والترهيب\" (ق ٢٦١/ ٢)؛ وإليه عزاه المنذري (٢/ ٢٨١) مشيرًا إلى تضعيفه.\nقلت: وعلته: الحكم بن عطية؛ فإنه ضعيف؛ كما في \"التقريب\".\nوالدينوري شر منه؛ قال الذهبي:\n\"ليس بثقة؛ أتى ببلايا\".\nلكن رواه الأصبهاني في \"ترغيبه\" (ص ٢٣٤ - مصورة الجامعة الإسلامية) من طريق محمد بن عبد الله بن محمد بن سنان القزاز البصري: أخبرنا قرة بن حبيب به.\nومحمد بن عبد الله بن محمد؛ لم أعرفه، ولعل الأصل: \" ... عن محمد بن سنان\"؛ فإن محمد بن سنان القزاز البصري معروف، وهو ضعيف. والله أعلم.","vol":"11","page":189},{"text":"وقال السخاوي في \"القول البديع\" (ص ٩٥):\n\"رواه ابن شاهين في \"ترغيبه\" وغيره، وابن بشكوال من طريقه، وابن سمعون في \"أماليه\"؛ وهو عند الديلمي من طريق أبي الشيخ الحافظ، وأخرجه الضياء في \"المختارة\" وقال:\n\"لا أعرفه من حديث الحكم بن عطية، قال الدارقطني: حدث عن ثابت أحاديث لا يتابع عليها. وقال أحمد: لا بأس به؛ إلا أن أبا داود الطيالسي روى عنه أحاديث منكرة. قال: وروي عن يحيى بن معين أنه قال: هو ثقة\".\nقلت (السخاوي): وقد رواه غير الحكم، وأخرجه أبو الشيخ من طريق حاتم ابن ميمون عن ثابت؛ ولفظه:\n\"لم يمت حتى يبشر بالجنة\".\nوبالجملة؛ فهو حديث منكر: كما قاله شيخنا\".\nيعني الحافظ ابن حجر العسقلاني ﵀.\nوقال في مكان آخر (١٤٥):\n\"أخرجه ابن شاهين بسند ضعيف\".\nقلت: وسقط الحديث من مطبوعة \"المختارة\"، وليس فيه ترجمة لـ (الحكم ابن عطية) عن ثابت عن أنس. فالظاهر أنها كانت قصاصة من القصاصات التي كان يلحقها بمكانها، وقد شاهدت منها الشيء الكثير في نسخة الظاهرية، وهي بخط المؤلف ﵀، وهذه ربما ضاعت أو لم تصور.","vol":"11","page":190},{"text":"<span data-type=\"title\" id=toc-5131>٥١١١ </span>- (من قرأ سورة (يس) في ليلة الجمعة؛ غفر له) .\nضعيف جدًا\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (ص ٢٤٤ - مصورة الجامعة) من طريق زيد بن الحريش: أخبرنا الأغلب بن تميم: أخبرنا أيوب ويونس عن الحسن عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، آفته الأغلب بن تميم قال ابن حبان (١/ ١٦٦):\n\"منكر الحديث، يروي عن الثقات ما ليس من حديثهم، حتى خرج عن حد الاحتجاج به لكثرة خطئه\".\nوضعفه آخرون.\nوزيد بن الحريش قال ابن حبان في \"الثقات\":\n\"ربما أخطأ\". وقال ابن القطان:\n\"مجهول الحال\".\nقلت: ومن طريقه أخرجه ابن السني في \"اليوم والليلة\" (رقم ٦٦٨) وابن عدي في \"الكامل\" (١/ ٤١٦) دون ذكر ليلة الجمعة وقالا:\n\"في يوم وليلة ابتغاء وجه الله غفر له\".\nوهو مخرج في \"الروض النضير\" (١١٤٦) .","vol":"11","page":191},{"text":"<span data-type=\"title\" id=toc-5132>٥١١٢ </span>- (من قرأ (حم) الدخان في ليلة الجمعة، أو يوم الجمعة؛ بنى الله له بيتًا في الجنة) .\nضعيف جدًا\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (ص ٢٤٤ -","vol":"11","page":191},{"text":"مصورة الجامعة الإسلامية) عن حفص بن عمر المازني: أخبرنا فضال بن جبير عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فضال بن جبير؛ قال ابن حبان:\n\"لا يجوز الاحتجاج به بحال، يروي أحاديث لا أصل لها\".\nوبه أعله الهيثمي؛ فقال (٢/ ١٦٨):\n\"رواه الطبراني في \"الكبير\"، وفيه فضال بن جبير، وهو ضعيف جدًا\".\nوحفص بن عمر المازني لا يعرف؛ كما في \"اللسان\".\n<span data-type=\"title\" id=toc-5133>٥١١٣ </span>- (أتحبون أن يستظل نبيكم بظل من نار يوم القيامة؟!) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٣٥ - مصورة الجامعة الإسلامية) عن أحمد بن عبدة الضبي: حدثنا الحسن بن صالح بن أبي الأسود: حدثنا عمي منصور بن أبي الأسود عن الأعمش عن شمر بن عطية عن أبي حازم الأنصاري قال:\nأتي النبي - ﷺ - يوم بدر بنطع من الغنيمة، فقيل: استظل به يا رسول الله! فقال: ... فذكره. وقال:\n\"لم يروه عن الأعمش إلا منصور، ولا عنه إلا ابن أخيه الحسن، تفرد به أحمد\".\nقلت: وهو ثقة من شيوخ مسلم؛ لكن العلة من شيخه الحسن بن صالح بن أبي الأسود؛ فإنه غير معروف؛ قال الذهبي:","vol":"11","page":192},{"text":"\"زائغ حائد عن الحق؛ قاله الأزدي\".\nوأما ابن حبان؛ فذكره على قاعدته في \"الثقات\"، وقال:\n\"روى عنه أحمد بن عبدة الضبي\"!\nومن فوقه ثقات؛ غير أبي حازم الأنصاري؛ فإنه مختلف في صحبته، وقد أخرج حديثه هذا أبو داود في \"المراسيل\"، كأنه يشير إلى أنه لم يثبت عنده صحبته، ولم أره ذكر في حديث آخر إلا الحديث الآتي، وهو في كل منهما لم يصرح بما يدل على صحبته، ولا الراوي عنه ذكر ذلك، على أن الإسناد إليه غير ثابت؛ كما رأيت.\nوروي عنه بالسند المتقدم قال:\n<span data-type=\"title\" id=toc-5134>٥١١٤ </span>- (كان [- ﷺ -] يوم بدر في الظل، وأصحابه يقاتلون في الشمس، فأتاه جبريل ﵇ فقال: أنت في الظل، وأصحابك يقاتلون في الشمس؟! فتحول إلى الشمس) .\nمنكر\nأخرجه ابن الأثير في \"أسد الغابة\" (٥/ ١٦٦) من طريق الحسن ابن سفيان: أخبرنا أحمد بن عبدة: أخبرنا الحسن بن صالح بن أبي الأسود بإسناده المتقدم في الحديث الذي قبله. وقال:\n\"أخرجه أبو نعيم، وأبو موسى\".","vol":"11","page":193},{"text":"٥١١٥ - (الشهداء ثلاثة: رجل خرج بنفسه وماله محتسبًا في سبيل الله، لا يريد أن يقاتل، ولا يقتل، يكثر سواد المسلمين، فإن مات أو قتل","vol":"11","page":193},{"text":"غفرت له ذنوبه كلها، وأجير من عذاب القبر، ويؤمن من الفزع، ويزوج من الحور العين، وحلت عليه حلة الكرامة، ويوضع على رأسه تاج الوقار والخلد.\nوالثاني: خرج بنفسه وماله محتسبًا يريد أن يقتل ولا يقتل، فإن مات أو قتل؛ كانت ركبته مع إبراهيم خليل الرحمن بيد يدي الله ﵎ في مقعد صدق عند مليك مقتدر.\nوالثالث: خرج بنفسه وماله محتسبًا يريد أن يقتل ويقتل، فإن مات أو قتل؛ جاء يوم القيامة شاهرًا سيفه واضعه على عاتقه، والناس جاثون على الركب يقولون: ألا افسحوا لنا؛ فإنا قد بذلنا دماءنا لله ﵎. قال رسول الله - ﷺ -:\nوالذي نفسي بيده! لو قال ذلك لإبراهيم خليل الرحمن أو لنبي من الأنبياء؛ لزحل لهم عن الطريق؛ لما يرى من واجب حقهم، حتى يؤتوا منابر من نور تحت العرش، فيجلسون عليها، ينظرون كيف يقضى بين الناس، لا يجدون غم الموت، ولا يقيمون في البرزخ، ولا تفزعهم الصيحة، ولا يهمهم الحساب؛ ولا الميزان، ولا الصراط، ينظرون كيف قضى بين الناس، ولا يسألون شيئًا إلا أعطوه، ولا يشفعون في شيء إلا شفعوا فيه، ويعطون من الجنة ما أحبوا، ويتبوؤن من الجنة حيث أحبوا) .\nموضوع\nأخرجه البزار في \"مسنده\" (ص ١٨٥-١٨٦ - زوائده): حدثنا سلمة بن شبيب - فيما أحسب -: حدثنا محمد بن معاوية: حدثنا مسلم بن خالد عن","vol":"11","page":194},{"text":"شريك بن أبي نمر عن أنس بن مالك مرفوعًا. وقال:\n\"لا نعلمه عن نس إلا من هذا الطريق، ومحمد بن معاوية حدث بأحاديث لم يتابع عليها، وأحسب هذا أتي منه\".\nقال العسقلاني - عقبه -:\n\"قال الشيخ (يعني: الهيثمي): وإن كان هو النيسابوري؛ فهو متروك. قلت: هو هو\".\nوأقول: صدق الحافظ - ﵀ -. وقد تردد فيه الهيثمي في \"مجمع الزوائد\" أيضًا، ولكنه وقع في وهم آخر؛ فإنه قال (٥/ ٢٩٢):\n\"رواه البزار، وضعفه بشيخه محمد بن معاوية، فإن كان النيسابوري؛ فهو متروك. وفيه أيضًا مسلم بن خالد الزنجي، وهو ضعيف وقد وثق\"!\nقلت: محمد بن معاوية؛ إنما هو شيخ شيخ البزار - وهو سلمة بن شبيب -، وكان هذا مستملي شيخه محمد بن معاوية، وهذا من القرائن التي حملت الحافظ ابن حجر على الجزم بأنه هو صاحب الحديث.\nومنها عندي قول البزار فيه:\n\"حدث بأحاديث لم يتابع عليها\"؛ وقد قال هذا في - ابن معاوية - جماعة من الأئمة، منهم: البخاري وابن أبي حاتم وأبو أحمد الحاكم، ولم يقل ذلك أحد من الأئمة في غيره من الرواة ممن يسمى محمد بن معاوية.\nثم إنه متهم بالكذب؛ فقد قال فيه ابن معين:","vol":"11","page":195},{"text":"\"كذاب\". وكذا قال الدارقطني وأبو الطاهر المدني، وزادا:\n\"يضع الحديث\".\nقلت: ولوائح الوضع عندي ظاهرة على حديثه هذا؛ بل قوله في الرجل الأول:\n\"غفرت له ذنوبه كلها\" باطل؛ لمخالفته للحديث الصحيح:\n\"يغفر للشهيد كل ذنب إلا الدين\". رواه مسلم وغيره، وهو مخرج عندي في أماكن؛ فراجع \"صحيح الجامع\" (٧٩٧٥) . ولهذا؛ فاقتصار المنذري (٢/ ١٩٣) على الإشارة لتضعيفه مع استغرابه غريب؛ فإنه قال:\n\"رواه البزار والبيهقي والأصبهاني، وهو حديث غريب\"!\n<span data-type=\"title\" id=toc-5135>٥١١٦ </span>- (إن من العلم كهيئة المكنون، لا يعرفه إلا العلماء بالله، فإذا نطقوا به؛ لم ينكره إلا أهل الغرة بالله ﷿) .\nمنكر\nأخرجه أبو عبد الرحمن السلمي في \"الأربعين في أخلاق الصوفية\" (ق ٨/ ٢): أنبأنا حامد بن عبد الله الهروي: أخبرنا نصر بن محمد بن الحارث البوزجاني: أخبرنا عبد السلام بن صالح: أخبرنا سفيان بن عيينة عن ابن جريج عن عطاء عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ آفته عبد السلام بن صالح - وهو أبو الصلت الهروي -، وقد كذبه العقيلي وابن طاهر، واتهم بوضع أحاديث، منها: \"أنا مدينة العلم وعلي بابها\"؛ وقد تقدم برقم (٢٩٥٥) .","vol":"11","page":196},{"text":"وذكرنا هناك شيئًا من أقوال الأئمة فيه، وأقوال ابن معين المتناقضة حوله، والجمع بينها؛ فراجعها إن شئت.\nومن دونه لم أعرفهما.\nوأما أبو عبد الرحمن السلمي شيخ الصوفية في زمانه؛ فهو متهم أيضًا؛ قال الذهبي:\n\"تكلموا فيه، وليس بعمدة، قال الخطيب: قال لي محمد بن يوسف القطان النيسابوري: \" [كان غير ثقة، ولم يكن سمع من الأصم إلا شيئًا يسيرًا، فلما مات الحاكم أبو عبد الله بن البيع؛ حدث عن الأصم بـ \"تاريخ يحيى بن معين\" وبأشياء كثيرة سواه. قال: و] كان يضع الأحاديث للصوفية\"، وفي القلب مما ينفرد به\".\nوالحديث؛ أورده السيوطي في رسالته: \"تأييد الحقيقة العلية\" (ق ٣/ ١) من رواية الطبسي في \"ترغيبه\" من طريق نصر بن أحمد البوزجاني به.\nوقال السيوطي:\n\"هذا إسناد ضعيف، عبد السلام بن صالح: هو أبو الصلت الهروي، من رجال ابن ماجه، كان رجلًا صالحًا؛ لكنه شيعي ... فالحاصل أن حديثه في مرتبة الضعيف الذي ليس بالموضوع\".\nقلت: وكذلك جزم بضعف إسناده: الحافظ العراقي في \"تخريج الإحياء\"","vol":"11","page":197},{"text":"(١/ ١٩)، بعد أن عزاه لـ \"أربعين السلمي\". وقال شيخ الإسلام ابن تيمية في \"مجموعة الفتاوى\" (١٣/ ٢٥٩-٢٦٠):\n\"ليس إسناده ثابتًا باتفاق أهل المعرفة\".\n<span data-type=\"title\" id=toc-5136>٥١١٧ </span>- (أربعة من كن فيه؛ بنى الله له بيتًا في الجنة، وكان في نور الله الأعظم، من كانت عصمته: لا إله إلا الله، وإذا أصاب حسنة قال: الحمد لله، وإذا أصاب ذنبًا قال: أستغفر الله، وإذا أصابته مصيبة قال: إنا لله وإنا إليه راجعون) .\nموضوع\nرواه الديلمي (١/ ١/ ١٧١) عن هارون بن مسلم عن أبي علي اللهبي عن جعفر بن محمد عن أبيه عن آبائه عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو علي اللهبي - واسمه علي بن أبي علي -؛ قال السمعاني (٤٨٧/ ١) - وكأنه نقله عن ابن حبان -:\n\"عداده في أهل المدينة، يروي عن الثقات الموضوعات، وعن الأثبات المقلوبات؛ لا يجوز الاحتجاج به. روى عنه أبو مصعب\". وفي \"اللسان\" عن الحاكم:\n\"يروي عن ابن المنكدر أحاديث موضوعة، يرويها عنه الثقات\". وقال البخاري:\n\"منكر الحديث\".\nوهارون بن مسلم؛ لم أعرفه.\nوالحديث؛ تقدم بنحوه في هذا الكتاب (٢٧٣٦) من حديث أبي هريرة ﵁.","vol":"11","page":198},{"text":"<span data-type=\"title\" id=toc-5137>٥١١٨ </span>- (من قرأ القرآن؛ فقد استدرج النبوة بين جنبيه؛ غير أنه لا يوحى إليه، لا ينبغي لصاحب القرآن أن يجد مع من وجد، ولا يجهل مع من جهل وفي جوفه كلام الله تعالى) .\nضعيف\nأخرجه الحاكم (١/ ٥٥٢)، وعنه البيهقي في \"الأسماء\" (٢٦٣-٢٦٤) وفي \"الشعب\" (٢/ ٥٢٢/ ٢٥٩١) عن يحيى بن عثمان بن صالح السهمي: حدثنا عمرو بن الربيع بن طارق: حدثنا يحيى بن أيوب: حدثنا خالد بن يزيد عن ثعلبة بن يزيد عن عبد الله بن عمرو بن العاص مرفوعًا. وقال الحاكم:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وفيه نظر عندي، ذلك؛ لأن ثعلبة هذا - الذي روى عن ابن عمرو -: هو ثعلبة أبو الكنود الحمراوي؛ فقد أورده هكذا ابن أبي حاتم (١/ ١/ ٤٦٣) من روايته عن عبد الله بن عمرو، وعائشة، وأبي موسى الغافقي. وعنه خالد بن يزيد، وسليمان بن أبي زينب. ولم يذكر فيه جرحًا ولا تعديلًا؛ إلا أنه وقع عنده:\n\"ثعلبة بن أبي الكنود\"!! والصواب إسقاط لفظة: (ابن)؛ فإنه هكذا في \"تاريخ البخاري\" (١/ ٢/ ١٧٥)، و\"كنى الدولابي\" (٢/ ٩١)، و\"ثقات ابن حبان\" (٣/ ٢٧) . ووقع في ترجمة (خالد بن يزيد المصري) من \"تهذيب المزي\":\n\"روى عن أبي الكنود ثعلبة بن أبي حكيم الحمراوي\".\nقلت: فلعل (أبو حكيم) هو كنية والد ثعلبة، واسمه: (يزيد)؛ كما وقع في إسناد هذا الحديث - إن كان محفوظًا -؛ فإن (يحيى بن عثمان بن صالح السهمي) فيه كلام.","vol":"11","page":199},{"text":"فإن صح ذلك؛ فهو غير (ثعلبة بن يزيد الحماني الكوفي) الذي روى عن علي، وعنه حبيب بن أبي ثابت وجمع، وهو من رجال \"التهذيب\"؛ فقد فرق بينهما: البخاري، وابن أبي حاتم، وابن حبان.\nوالحمراوي دون الحماني في الشهرة، ولم أر من وثقه غير ابن حبان (٤/ ٩٩) . نعم؛ روى عنه ثقتان - مع تابعيه -؛ فهو مجهول الحال عندي، وهو علة الحديث إن سلم من ابن صالح. والله أعلم.\nعلى أنه قد روي الحديث موقوفًا على ابن عمرو: أخرجه أبو عبيد في \"فضائل القرآن\" (٧-٨) بإسناد رجاله ثقات رجال الشيخين عن ثعلبة هذا به.\nقلت: ولعل هذا الموقوف هو الصواب؛ فقد أخرجه ابن المبارك في \"الزهد\" (٢٧٥-٢٧٦)، وابن أبي شيبة (١٠/ ٤٦٧/ ١٠٠٢) - مختصرًا - عن إسماعيل بن رافع عن إسماعيل بن عبيد الله بن أبي المهاجر عن عبد الله بن عمرو موقوفًا نحوه.\nوخالفهما: ابن نصر في \"قيام الليل\" (٧٢)، والطبراني، ومن طريقه يوسف بن عبد الهادي في \"هداية الإنسان\" (ق ١٣٥/ ٢)؛ فروه عن إسماعيل بن رافع به مرفوعًا. وقال الهيثمي:\n\"رواه الطبراني، وفيه إسماعيل بن رافع، وهو متروك\".\nقلت: ومن طريقه أخرج الجملة الأولى منه: الخطيب في \"الفقيه والمتفقه\" (ق ٣٣/ ١)؛ لكنه قال: عن رجل عن عبد الله بن عمرو موقوفًا!\nوالصواب رواية الوقف؛ فقد وجدت له طريقًا آخر موقوفًا؛ فقال أبو عبيد في","vol":"11","page":200},{"text":"\"فضائل القرآن\" (٥٣/ ٨-٩): حدثنا عبد الله بن صالح عن معاوية بن صالح عن أبي يحيى عن عبد الله بن عمرو قال: ... فذكره نحوه.\nوهذا إسناد حسن؛ على الخلاف المعروف في (عبد الله بن صالح)؛ وهو أبو صالح كاتب الليث.\nوأبو يحيى: هو مصدع الأعرج المعرقب، وهو صدوق؛ كما قال الذهبي، ومن رجال مسلم.\nوسكت عنه المعلق على \"الفضائل\" فأحسن؛ لأنه ليس من فرسان هذا المجال، ولقد صدق من قال: (من عرف نفسه عرف ربه) ! بخلاف غيره من المعتدين على هذا العلم، كأمثال المعلقين الثلاثة على الطبعة الجديدة لكتاب المنذري \"الترغيب والترهيب\" تصحيحًا وتضعيفًا! والله المستعان.\n<span data-type=\"title\" id=toc-5138>٥١١٩ </span>- (اهجري المعاصي؛ فإنها أفضل الهجرة، وحافظي على الفرائض؛ فإنها أفضل الجهاد، وأكثري من ذكر الله؛ فإنك لا تأتين بشيء أحب إليه من كثرة ذكره) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٢٥/ ١٢٩/ ٣١٣) و\"الأوسط\" (٧/ ٣٧٦ و٤٢١/ ٦٧٣١ و٦٨١٨) من طرق عن هشام بن عمار: حدثنا إسحاق بن إبراهيم بن نسطاس المدني: حدثني مرقع عن أم سليم أم أنس ابن مالك:\nأنها قالت: يا رسول الله! أوصني؟ قال: ... فذكره. وقال:\n\"لا يروى عن أم سليم إلا بهذا الإسناد، تفرد به هشام\".","vol":"11","page":201},{"text":"قلت: وهو صدوق؛ ولكنه كبر فصار يتلقن.\nوإسحاق بن إبراهيم بن نسطاس؛ ضعفه الجمهور. وقال البخاري:\n\"فيه نظر\". وأما الطبراني فقال:\n\"من ثقات المدنيين\"!!\nقلت: فكأنه لم يتبين له حاله! ولذلك؛ جزم بتضعيفه الهيثمي، فقال (١٠/ ٧٥):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه إسحاق بن إبراهيم بن نسطاس؛ وهو ضعيف\".\nومن ذلك؛ تعلم خطأ قول المنذري (٢/ ٢٣١):\n\"رواه الطبراني بإسناد جيد\"!\nوفي رواية عنها نحوه بلفظ:\n\" ... واذكري الله كثيرًا؛ فإنه أحب الأعمال إلى الله أن تلقينه به\".\nرواه الطبراني في \"الكبير\" (٢٥/ ١٤٩/ ٢٥٩) من طريق محمد بن إسماعيل الأنصاري عن يونس بن عمران بن أبي أنس ... وكلاهما ذكرهما ابن أبي حاتم ولم يذكر فيهما جرحًا ولا تعديلًا. ويونس لم يرو عنه غير الأنصاري؛ فهو مجهول.\nوبقية رجاله ثقات؛ كما قال الهيثمي.\nوأم أنس في هذا الطريق: هي غير أم أنس بن مالك؛ كما استظهره الحافظ في","vol":"11","page":202},{"text":"\"الإصابة\"، وسبقه إلى ذلك الطبراني؛ فإنه قال تحت ترجمة (أم أنس الأنصارية):\n\"وليست بأم أنس بن مالك\"!\nومن الغريب أنه قال مثله في الموضع الثاني (٦٨١٨) من الطريق الأولى؛ طريق (ابن نسطاس)، فقال:\n\"لا يروى عن أم أنس الأنصارية - وليست بأم سليم أم أنس بن مالك؛ هذه امرأة أخرى - إلا بهذا الإسناد، تفرد به هشام بن عمار\"!\nوهو أورده في \"مسند أم سليم أم أنس\" من \"معجمه الكبير\" كما تقدم، وقد وقع التصريح بذلك في الموضع الأول من \"الأوسط\" (٦٧٣١) !!\nولم يظهر لي ما استظهره الحافظ تبعًا للطبراني من التعدد، لا سيما وشيخه الهيثمي مال في كتابه \"مجمع البحرين\" (٧/ ٣٢٠) إلى أنها أم سليم أم أنس! والله أعلم.\n<span data-type=\"title\" id=toc-5139>٥١٢٠ </span>- (من أكثر ذكر الله؛ فقد برىء من النفاق) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (٧/ ٤٧١/ ٦٩٢٧) و\"الصغير\" (ص ٢٠٣ - هندية)، وابن شاهين في \"الترغيب\" (ق ٢٨٥/ ١)، وأبو محمد المخلدي في \"الفوائد المنتخبة\" (ق ٣/ ١/ ٢)، والأزدي محمد بن الحسين في \"أحاديث منتقاة\" (ق ٢/ ١-٢)، وأبو موسى المديني في \"اللطائف\" (ق ٨١/ ٢)، والبيهقي في \"شعب الإيمان\" (١/ ٤١٥/ ٥٧٦)، والأصبهاني في \"الترغيب\" (١/ ٣٢١/ ٧٣١) من طرق عن مؤمل بن","vol":"11","page":203},{"text":"إسماعيل: حدثنا حماد عن سهيل بن أبي صالح عن أخيه عن أبيه عن أبي هريرة مرفوعًا به. وقال الطبراني:\n\"لم يروه عن سهيل إلا حماد، تفرد به مؤمل\".\nقلت: وهو ضعيف؛ لسوء حفظه وكثرة خطئه.\nوقام الدليل على خطئه في إسناده ورفعه؛ فقال علي بن الجعد: حدثني حماد ابن سلمة عن سهيل بن أبي صالح عن أبيه عن كعب قال: ... فذكره موقوفًا عليه.\nأخرجه البيهقي (٥٧٧)، وقال:\n\"وهو أصح من رواية مؤمل\".\nوغفل عن هذا كله: السيوطي في \"الجامع الكبير\" (٢/ ٧٥٤)؛ فقال:\n\"رواه ابن شاهين في \"الترغيب في الذكر\"، ورجاله ثقات\"!\n(تنبيه): لقد وهم في هذا الحديث رجال:\n١- الحافظ المنذري؛ فإنه أورده في كتابه \"الترغيب\" (٢/ ٢٣١/ ٢٧) بلفظ:\n\"من لم يكثر ذكر الله؛ فقد برىء من الإيمان\". وقال:\n\"رواه الطبراني في \"الأوسط\" و\"الصغير\"، وهو حديث غريب\"!!\nقلت: ولا أصل له فيهما بهذا اللفظ، ولا عند أحد ممن ذكرنا.","vol":"11","page":204},{"text":"٢- الحافظ الهيثمي؛ فإنه قلده في \"مجمع الزوائد\" (١٠/ ٧٩) في عزوه ولفظه! وكذلك فعل في \"مجمع البحرين في زوائد المعجمين\" (ق ١٣٤/ ١ - المصورة و٧/ ٣١٩/ ٤٥٢١ - ط)؛ لكن وقع في المطبوعة:\n\"من لا يكثر..\"!\n٣- وقلدهما السيوطي في \"الدر المنثور\" (٥/ ٢٠٥)؛ لكنه عزاه لـ \"الأوسط\" فقط.\n٤- غفل المعلق على مطبوعة \"مجمع البحرين\" في تعليقه عليه - وقد عزاه لمصورة \"الأوسط\" -؛ أن لفظه فيه مخالف للفظ \"المجمع\"! وكأنه أخذ بخطأ من ذكرنا!\nوقد كنت أوردت هذا اللفظ قديمًا في \"المجلد الثاني\" برقم (٨٩٠)، وحكمت عليه بالوضع؛ تبعًا للحافظ ابن حجر، ونقلت هناك كلام المنذري المتقدم، وأتبعته بتخريج الهيثمي إياه، وإعلاله بشيخ الطبراني (محمد بن سهل ابن المهاجر)، وتعقب الحافظ إياه، وجزمه بأنه مجهول، وحديثه موضوع؛ فراجعه إن شئت.\nوكان ذلك قبل طبع \"المعجم الأوسط\"، أما وقد طبع، ووقفنا فيه على لفظه المذكور أعلاه، والذي رواه الجماعة مع الطبراني؛ فقد تبين أن اللفظ الآخر موضوع لا أصل له، وأنه لا وجه لإعلاله بابن المهاجر؛ لأن لفظه متابع عليه من الطرق التي سبقت الإشارة إليها.\n٥- ومن الطبيعي جدًا أن يغفل أيضًا عما تقدم المعلقون الثلاثة؛ بل وأن يتخبطوا في نقل كلام العلماء، فقالوا في تعليقهم على \"الترغيب\" (٢/ ٣٧٥-٣٧٦):","vol":"11","page":205},{"text":"\"ضعيف، قال الهيثمي في \"مجمع الزوائد\" (٤ (كذا) / ٧٩):\n\"رواه الطبراني في \"الأوسط\" و\"الصغير\" عن شيخه محمد بن سهل بن المهاجر عن مؤمل بن إسماعيل، وفي \"الميزان\" (٣/ ٥٧٦): محمد بن سهل عن مؤمل بن إسماعيل، يروي الموضوعات. فإن كان هو ابن المهاجر؛ فهو ضعيف، وإن كان غيره؛ فالحديث حسن. وانظر: \"لسان الميزان\" (٥/ ١٩٥) \"!!\nفتأمل أيها القارىء! فيما نقلوه عن الهيثمي؛ فلجهلهم حتى بالكتابة؛ خلطوا معه كلام الذهبي بما قرنوا به من الإشارة إلى الجزء والصفحة في أثناء كلام الهيثمي، ولم يميزوا بينهما صراحة أو إشارة! بحيث لم يعد القارىء يمكنه أن يعرف أن قوله: \"فالحديث حسن\"؛ قول الهيثمي إلا إذا رجع إلى كلامه في \"المجمع\"! وإذا رجع إلى المجلد (٤) الذي أشاروا إليه؛ فلا يجد الحديث فيه؛ لأنه خطأ، صوابه (١٠) ! وتصحيح ما صنعوا حذف ما قرنوا من إشارة الجزء والصفحة.\nثم إنهم كتموا عن القراء تعليق الحافظ ابن حجر على كلام الهيثمي بأن الحديث موضوع؛ لكي لا يتعارض مع قولهم بأنه: \"ضعيف\"! وهكذا؛ فليكن التحقيق!!\nوقد كنت نقلت تعقيب الحافظ في المكان الذي سبقت الإشارة إليه من المجلد الثاني.\n<span data-type=\"title\" id=toc-5140>٥١٢١ </span>- (إن الله يقول: يا ابن آدم! إنك إذا ذكرتني شكرتني، وإذا نسيتني كفرتني) .\nضعيف جدًا\nرواه الطبراني في \"الأوسط\" (مصورة الجامعة الإسلامية ٤/","vol":"11","page":206},{"text":"٤٣٣) من طريق حجاج بن محمد عن أبي بكر الهذلي عن عامر الشعبي أن أبا هريرة حدثه مرفوعًا. وقال:\n\"لم يروه عن الشعبي إلا أبو بكر، تفرد به حجاج\".\nقلت: وهو المصيصي؛ ثقة من رجال الشيخين؛ لكنه اختلط في آخر عمره.\nوشيخه أبو بكر الهذلي متروك الحديث؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-5141>٥١٢٢ </span>- (من قال إحدى عشرة مرة: لا إله إلا الله وحده لا شريك له، أحدًا صمدًا، لم يلد ولم يولد، ولم يكن له كفوًا أحد؛ كتب الله له ألفي ألف حسنة، ومن زاد زاده الله ﷿) .\nموضوع\nأخرجه عبد بن حميد في \"مسنده\" (ق ٧٦/ ١)، والمحاملي في \"الأمالي\" (٤٤٠/ ٥٢٣)، وابن البنا في \"فضل التهليل\" (ق ١٩٨/ ١) عن أبي الورقاء عن عبد الله بن أبي أوفى مرفوعًا.\nقلت: وهكذا أخرجه ابن عدي في \"الكامل\" (ق ٢٦٤/ ٢)؛ إلا أنه أدخل بين أبي الورقاء وابن أبي أوفى: ابن المنكدر. وقال:\n\"أبو الورقاء - مع ضعفه - يكتب حديثه\"!\nكذا قال! وهو أسوأ من ذلك؛ فقد ضعفه أحمد وغيره جدًا، وقال ابن أبي حاتم (٣/ ٢/ ٨٤) عن أبيه:\n\"أحاديثه عن ابن أبي أوفى بواطيل، لا تكاد ترى لها أصلًا، كأنه لا يشبه حديث ابن أبي أوفى، ولو أن رجلًا حلف أن عامة حديثه كذب؛ لم يحنث\".","vol":"11","page":207},{"text":"ولذلك؛ قال الحافظ في \"التقريب\":\n\"متروك؛ اتهموه\".\nوالحديث؛ أورده الهيثمي (١٠/ ٨٥) - من رواية الطبراني؛ دون قوله: \"إحدى عشرة مرة\"، ودون قوله: \"ومن زاد ... \" إلخ -، وقال:\n\"وفيه فائد أبو الورقاء، وهو متروك\".\nوكذلك أورده المنذري (٢/ ٢٤٢)، وأشار لضعفه.\nوقال الناجي - بعدما أشار إلى رواية الطبراني -:\n\"ورواه ابن جرير الطبري في \"كتاب آداب النفوس\" من حديث جابر نحوه غير مقيد بعدد، وزاد في آخره: \"ومن زاد زاده الله\" ... \".\nقلت: ثم وقفت على حديث جابر في \"تاريخ ابن عساكر\" (١١/ ٦٤)؛ أخرجه من طريق عبيس بن ميمون عن مطر الوراق عن أبي نضرة عن جابر مرفوعًا بتمامه؛ وفيه الزيادة والعدد أيضًا؛ إلا أنه جعله قبيل الزيادة.\nقلت: ومطر الوراق ضعيف.\nلكن عبيس بن ميمون ضعيف جدًا؛ قال البخاري وغيره:\n\"منكر الحديث\".\nوقد روي الحديث بلفظ: \".. أربعون ألف حسنة\"؛ سيأتي برقم (٦٣١٣) .\nورواه أبو نعيم في \"الحلية\" (٣/ ١٥٧) من طريق أخرى عن فائد عن جابر؛ دون الزيادة والعدد.","vol":"11","page":208},{"text":"<span data-type=\"title\" id=toc-5142>٥١٢٣ </span>- (كفارة المجلس؛ أن لا يقوم حتى يقول: سبحانك اللهم وبحمدك، لا إله إلا أنت، تب علي، واغفر لي (يقولها ثلاث مرات) ! فإن كان مجلس لغط؛ كانت كفارة له، وإن كان مجلس ذكر؛ كان طابعًا له) .\nمنكر\nأخرجه الطبراني في \"الكبير\" (١/ ٧٩/ ٢) من طريق خالد بن يزيد العمري: أخبرنا داود بن قيس عن نافع بن جبير بن مطعم عن أبيه عن النبي - ﷺ - ... فذكره.\nقلت: وهذا إسناد موضوع؛ آفته العمري؛ كذبه أبو حاتم ويحيى. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".\nقلت: وقد خالفه عبد العزيز بن عبد الله الأويسي وأحمد بن الحسين اللهبي قالا: حدثنا داود بن قيس الفراء به نحوه؛ دون قوله: \"ثلاث مرات\".\nأخرجه الحاكم (١/ ٥٣٧)، وقال:\n\"صحيح على شرط مسلم\". ووافقه الذهبي. وهو كما قالا.\nوتابعهما مسلم بن أبي مريم عن نافع بن جبير به؛ دون الزيادة.\nأخرجه الطبراني من طريق ابن عجلان عن مسلم بن أبي مريم به.\nقلت: وإسناده حسن.\nفالزيادة المذكورة باطلة في حديث جبير هذا. وقد أورده المنذري في \"الترغيب\"","vol":"11","page":209},{"text":"(٢/ ٢٣٦) من رواية ابن أبي الدنيا بلفظ:\n\"إذا جلس أحدكم في مجلس؛ فلا يبرحن منه حتى يقول ثلاث مرات ... \" فذكره.\nأورده عقب رواية الحاكم المتقدمة الصحيحة، وسكت عنه! وما أظنه يصح إسناده، بل لعله من طريق العمري المتقدم.\nوقد جاءت أحاديث من قوله - ﷺ - وفعله في كفارة المجلس عن جمع من الصحابة؛ منهم: أبو هريرة، وأبو برزة، وعائشة، ورافع بن خديج، وعبد الله بن جعفر، والسائب بن يزيد، وأنس بن مالك، وعبد الله بن مسعود، والزبير بن العوام، وعبد الله بن عمرو، وأحاديثهم مخرجة في \"الترغيب\"، و\"المجمع\" (١٠/ ١٤١-١٤٢)؛ وليس في شيء منها تلك الزيادة \"ثلاث مرات\"؛ اللهم إلا في رواية أبي داود (٤٨٥٧)، وابن حبان (٢٣٦٧) عن ابن عمرو به موقوفًا عليه، وفي إسناده سعيد بن أبي هلال؛ وهو وإن كان ثقة؛ فقد كان اختلط. والله أعلم.\n<span data-type=\"title\" id=toc-5143>٥١٢٤ </span>- (ما من عبد قال: لا إله إلا الله في ساعة من ليل أو نهار؛ إلا طمست ما في الصحيفة من السيئات؛ حتى تسكن إلى مثلها من الحسنات) .\nموضوع\nأخرجه أبو يعلى في \"مسنده\" (٣/ ٩١٠-٩١١)، وابن أبي شريح الأنصاري في \"جزء بيبي\" (ق ١٦٣/ ١)، وابن شاهين في \"الترغيب\" (ق ٢٥٩/ ١)، وابن البنا في \"فضل التهليل\" (ق ١٩٧/ ١-٢) عن الهذيل","vol":"11","page":210},{"text":"ابن إبراهيم الحماني: أخبرنا عثمان بن عبد الرحمن الزهري - من ولد سعد بن أبي وقاص - عن الزهري عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عثمان هذا؛ قال الحافظ:\n\"متروك، وكذبه ابن معين\". وقال الهيثمي (١٠/ ٨٢):\n\"رواه أبو يعلى، وفيه عثمان بن عبد الرحمن الزهري، وهو متروك\".\nوأشار المنذري (٢/ ٢٣٩) إلى تضعيف الحديث؛ فقصر.\nوالهذيل بن إبراهيم الحماني - وفي \"اللسان\": \"الحمامي\"؛ ولعله تصحيف -؛ قال ابن حبان في \"الثقات\":\n\"حدثنا عنه أبو يعلى، يعتبر حديثه إذا روى عن الثقات؛ فإنه يروي عن عثمان بن عبد الرحمن، ومجاشع بن يوسف، وصالح بن بيان الساحلي\".\n<span data-type=\"title\" id=toc-5144>٥١٢٥ </span>- (إن لله تعالى عمودًا تحت العرش؛ فإذا قال العبد: لا إله إلا الله؛ اهتز ذلك العمود، فيقول الله ﷿: اسكن. فيقول: يا رب! وكيف أسكن ولم تغفر لقائلها؟! قال: فيقول: فإني قد غفرت له، قال: فيسكن عند ذاك) .\nموضوع\nأخرجه البزار (ص ٢٩٦)، وابن شاهين في \"الترغيب والترهيب\" (ق ٢٥٨/ ٢)، وابن البنا في \"فضل التهليل\" (ق ٢٠٢/ ٢)، وابن عساكر في \"التاريخ\" (٢/ ١٢٢/ ٢)، والضياء في \"المنتقى من مسموعاته بمرو\" (ق ١٠/ ١) من طريق عبد الله بن إبراهيم بن أبي عمرو الغفاري: حدثنا عبد الله بن","vol":"11","page":211},{"text":"أبي بكر عن صفوان بن سليم عن سليمان بن يسار عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته الغفاري هذا؛ قال الحافظ:\n\"متروك، ونسبه ابن حبان إلى الوضع\". وقال الهيثمي (١٠/ ٨٢):\n\"رواه البزار، وفيه عبد الله بن إبراهيم بن أبي عمرو، وهو ضعيف جدًا\".\nوساق له الذهبي أحاديث مما أنكر عليه، هذا أحدها، وقال في حديثين منها:\n\"وهما باطلان\". وفي آخر:\n\"فهذا غير صحيح\".\nوأخرجه ابن شاهين - أيضًا - من طريق عمر بن صبيح عن مقاتل بن حيان عن الضحاك بن مزاحم عن ابن عباس مرفوعًا نحوه، وزاد في آخره:\nفقال رسول الله - ﷺ -:\n\"أكثروا من هز ذلك العمود\"!\nقلت: وهذا موضوع أيضًا؛ آفته عمر بن صبيح؛ قال الحافظ:\n\"متروك؛ كذبه ابن راهويه\".\n<span data-type=\"title\" id=toc-5145>٥١٢٦ </span>- (من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير - عشر مرات -؛ كن له كعدل عتق عشر رقاب، أو رقبة) .\nشاذ\nأخرجه أحمد (٥/ ٤١٨)، ويعقوب الفسوي في \"المعرفة والتاريخ\"","vol":"11","page":212},{"text":"(٣/ ١٢٩)، والطبراني في \"المعجم الكبير\" (١/ ٢٠١/ ١)، والبيهقي في \"شعب الإيمان\" (١/ ٣٤٤) من طريق داود عن الشعبي عن عبد الرحمن بن أبي ليلى عن أبي أيوب مرفوعًا به.\nقلت: وهو إسناد صحيح على شرط مسلم؛ لولا الشك الذي في آخره.\nونحوه: ما رواه حماد بن سلمة عن داود بن أبي هند به؛ إلا أنه قال:\n\"كانت له كعدل محرر أو محررين\".\nأخرجه الطبراني (٤/ ١٩٦/ ٤٠١٧)، والبيهقي.\nوالرواية الأولى أصح؛ لأن حماد بن سلمة في روايته عن غير ثابت البناني غيره أقوى منه!\nوأوهى مما مضى: ما روى حجاج بن نصير: أخبرنا شعبة عن عبد الله بن أبي السفر عن الشعبي به؛ إلا أنه قال:\n\" ... كن له كعدل عشر رقاب من ولد إسماعيل ﵇\".\nأخرجه الطبراني.\nقلت: وحجاج بن نصير؛ قال الحافظ:\n\"ضعيف، كان يقبل التلقين\".\nوالصحيح المحفوظ في هذا الحديث؛ إنما هو بلفظ:\n\" ... كان كمن أعتق أربعة أنفس من ولد إسماعيل\".","vol":"11","page":213},{"text":"كذلك رواه أبو إسحاق السبيعي عن عمرو بن ميمون قال: ... فذكره موقوفًا.\nوعبد الله بن أبي السفر عن الشعبي عن ربيع بن خثيم ... بمثل ذلك.\nقال: فقلت للربيع: ممن سمعته؟ قال: من عمرو بن ميمون. قال: فأتيت عمرو بن ميمون فقلت: ممن سمعته؟ قال: من ابن أبي ليلى. قال: فأتيت ابن أبي ليلى فقلت: ممن سمعته؟ قال: من أبي أيوب الأنصاري يحدثه عن رسول الله - ﷺ -.\nأخرجه البخاري (١١/ ١٦٩-١٧٢- فتح)، ومسلم (٨/ ٦٩-٧٠)، وأحمد (٥/ ٤٢٢)، وكذا الطبراني (١/ ٢٠١/ ٢) إلا أنه وصل رواية أبي إسحاق أيضًا من طريق حديج بن معاوية (وهو صدوق يخطىء) عنه عن عمرو بن ميمون عن الربيع بن خثيم عن ابن أبي ليلى عن أيوب.\nوقد أشار الحافظ إلى حديث الترجمة؛ وأعله بقوله (١١/ ١٧٢):\n\"وأما ذكر: \"رقبة\" بالإفراد في حديث أبي أيوب، فشاذ؛ والمحفوظ: \"أربعة\"\".\nقلت: وكذلك رواية: \"محرر أو محررين\"، ورواية: \"عشر رقاب\"؛ كما بينته آنفًا.\nوإنما يصح عندي الرواية الأخيرة: \"عشر رقاب\" في حديث آخر لأبي أيوب ﵁، مقيدًا بالصبح والمساء، وهو مخرج عندي في الكتاب الآخر (٢٥٦٣) .\nوحديث الربيع بن خثيم؛ أخرجه أيضًا يعقوب الفسوي في \"المعرفة والتاريخ\" (٣/ ١٢٨-١٢٩) من طرق عنه، وفي أحدها زيادة بلفظ:","vol":"11","page":214},{"text":"\"بعد الصبح\".\nوسندها صحيح؛ لكنه لم يصرح برفعه؛ إلا أنه في حكم المرفوع.\n<span data-type=\"title\" id=toc-5146>٥١٢٧ </span>- (من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيى ويميت، وهو حي لا يموت، بيده الخير، وهو على كل شيء قدير؛ لم يسبقها عمل، ولم تبق معها سيئة) .\nضعيف جدًا\nرواه الدولابي في \"الكنى\" (٢/ ٢٨) عن أبي عثمان سليم بن عثمان قال: حدثنا محمد بن زياد قال: سمعت أبا أمامة الباهلي يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو عثمان هذا؛ قال أبو حاتم:\n\"عنده عجائب، وهو مجهول\". وقال الذهبي:\n\"ليس بثقة\". وقال الحافظ في \"اللسان\":\n\"تعين توهينه\".\nقلت: ولم يعرفه المنذري، فقال (٢/ ٢٤٢):\n\"رواه الطبراني، ورواته محتج بهم في \"الصحيح\"، وسليم بن عثمان الطائي ثم الفوزي؛ يكشف حاله\"!\nفأقول: قد فعلنا، فتبين أنه ليس بثقة. والله أعلم.\nوقال الهيثمي (١٠/ ٨٥):","vol":"11","page":215},{"text":"\"رواه الطبراني، وفيه سليم بن عثمان الطائي ثم الفوزي، وقد ضعفه غير واحد من قبل حفظه، وذكره ابن حبان في \"الثقات\"، وقال: \"لم يرو عنه غير سليمان بن سلمة الخبائري، وهو ضعيف\" (١)، فإن وجد له راو غيره اعتبر حديثه، ويلزق به ما يستأهل من جرح أو تعديل، وذكره ابن أبي حاتم، وقال عن أبيه: \"روى عنه محمد بن عوف، وأبو عتبة أحمد بن الفرج، وهو مجهول، وعنده عجائب\". وقد روى عنه ثلاثة، وبقية رجاله رجال (الصحيح) \".\nقلت: لم يرو عنه كبير أحد؛ سوى محمد بن عوف الحمصي الحافظ.\nوأما أبو عتبة؛ فقد ضعفه ابن عوف المذكور، وهو بلديه.\nوأما الخبائزي؛ فمتروك، وحسبك قول ابن حبان فيه:\n\"ليس بشيء\".\nوسيأتي له حديث آخر منكر، برقم (٦٦١٩) .\n<span data-type=\"title\" id=toc-5147>٥١٢٨ </span>- (من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو الحي الذي لا يموت، بيده الخير، وهو على كل شيء قدير، لا يريد بها إلا وجهه؛ أدخله الله بها جنات النعيم) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٩٧/ ١)، (١٢/ ٣٤٩/ ١٣٣١١) عن يحيى بن عبد الله البابلتي: أخبرنا أيوب بن نهيك قال: سمعت محمد بن قيس يقول: سمعت ابن عمر يقول: ... فذكره مرفوعًا.\n_________\n(١) الذي في \" الثقات \" (٦ / ٤١٥): \" ليس بشيء \". (الناشر)","vol":"11","page":216},{"text":"قلت: وهذا إسناد ضعيف جدًا، وقد تقدم الكشف عن علته تحت الحديث (٥٠٨٧)؛ فراجعه. وقال الهيثمي في \"المجمع\" (١٠/ ٨٥):\n\"رواه الطبراني، وفيه يحيى بن عبد الله البابلتي، وهو ضعيف\".\nوقلده المعلقون على \"الترغيب\" (٢/ ٤٠١)، وقالوا عقبه:\n\"وقال الناجي في \"عجالة الإملاء\" (ق ١٤٩): والذي رأيته في \"مجمع الهيثمي\": \"وهو حي لا يموت\" وهو الأشبه. والله أعلم\"!!\nقلت: ونقلهم هذا عن الناجي مما لا فائدة فيه؛ سوى تسويد البياض وتكثير السواد؛ إلا لو أرادوا التحقيق والرد، وهو لا يحسنون شيئًا من ذلك، وإلا؛ لبادروا لبيان أن الموجود في \"المجمع\" المطبوع وفي المكان الذي أشاروا إليه مطابق لما في \"الترغيب\"، ولو أرادوا زيادة في التحقيق لرجعوا إلى الأصل؛ أعني \"معجم الطبراني الكبير\" (١٢/ ٣٤٩/ ١٣٣١)؛ ليجدوه كذلك! ولو كانوا أهلًا للتحقيق لقالوا أخيرًا:\nما دام أن الحديث ضعيف عندهم؛ فلا داعي للتدقيق في التحقيق، على حد المثل المعروف في بعض البلاد: \"هذا الميت لا يستحق هذا العزاء\"!!\n<span data-type=\"title\" id=toc-5148>٥١٢٩ </span>- (من قال: سبحان الله وبحمده؛ كتب له مئة ألف حسنة وأربعة وعشرون ألف حسنة، ومن قال: لا إله إلا الله؛ كان له بها عهد عند الله يوم القيامة) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٠٧/ ٢)، وابن عدي في \"الكامل\" (ق ٢٦٧/ ١) عن إسماعيل بن إبراهيم الترجماني: أخبرنا عامر بن","vol":"11","page":217},{"text":"يساف عن النضر بن عبيد عن الحسن بن ذكوان عن عطاء عن ابن عمر مرفوعًا.\nقلت: وهذا حديث ضعيف؛ النضر بن عبيد؛ قال الذهبي:\n\"شيخ ليس بعمدة، تفرد عنه عامر بن إبراهيم الأصبهاني، وهو النضر بن عبد الله؛ وقد مر\". وقال هناك:\n\"قال أبو نعيم: لم يحدث عنه غير عامر بن إبراهيم الأصبهاني\".\nقلت: ذكره في \"أخبار أصبهان\" (٢/ ٣٢٩-٣٣٠)، وقال:\n\" ... أبو غالب، كوفي قدم أصبهان\".\nثم ساق له ثلاثة أحاديث أخرى من رواية عامر بن إبراهيم عنه، وهذا من رواية عامر بن يساف عنه كما ترى، فإما أن يكون النضر بن عبيد هو غير النضر ابن عبد الله، خلافًا لما جرى عليه الذهبي ثم العسقلاني، وإما أن يكون قولهم: \"تفرد عنه عامر بن إبراهيم\" خطأ؛ فقد روى عنه عامر بن يساف أيضًا كما ترى.\nوابن يساف هو عامر بن عبد الله بن يساف اليمامي؛ كما في \"الكامل\"، وقال:\n\"منكر الحديث عن الثقات\".\nثم ساق له أحاديث هذا أحدها، ثم قال:\n\"وهذه الأحاديث غير محفوظة، إنما يرويها عامر بن يساف، ومع ضعفه؛ يكتب حديثه\".","vol":"11","page":218},{"text":"والحسن بن ذكوان من رجال البخاري؛ لكن فيه كلام من قبل حفظه، وقد أشار إلى ذلك الحافظ بقوله:\n\"صدوق يخطىء\".\nوقد تابعه من هو أسوأ حالًا منه، وهو أيوب بن عتبة عن عطاء عن ابن عمر قال:\n\"جاء رجل من الحبشة إلى رسول الله - ﷺ - يسأله، فقال له رسول الله - ﷺ -:\n\"سل واستفهم\". فقال: يا رسول الله! فضلتم علينا بالصور والألوان والنبوة، أفرأيت إن آمنت بمثل ما آمنت به، وعملت مثلما عملت به؛ إني لكائن معك في الجنة؟ قال:\n\"نعم\". ثم قال النبي - ﷺ -:\n\"والذي نفسي بيده! إنه ليرى بياض الأسود في الجنة من مسيرة ألف عام\".\nثم قال رسول الله - ﷺ - ... فذكر الحديث بتقديم وتأخير، فقال رجل: كيف يهلك بعد هذا يا رسول الله؟! فقال رسول الله - ﷺ -:\n\"إن الرجل ليأتي يوم القيامة بالعمل؛ لو وضع على جبل لأثقله، فتقوم النعمة من نعم الله، فيكاد أن يستنفد ذلك كله؛ إلا أن يتطاول الله برحمته\".\nونزلت هذه السورة: (هل أتى على الإنسان حين من الدهر لم يكن شيئًا مذكورًا) إلى قوله: (نعيمًا وملكًا كبيرًا) . قال الحبشي: وإن عيني لتريان ما ترى عيناك في الجنة؟ فقال النبي - ﷺ -:","vol":"11","page":219},{"text":"\"نعم\". فاستبكى حتى فاضت نفسه. قال ابن عمر: لقد رأيت رسول الله - ﷺ - يدليه في حفرته بيده.\nأخرجه الطبراني في \"الأوسط\" (١٥٨١) .\nقلت: وأيوب هذا؛ ضعفه الجمهور. ولذلك؛ جزم بضعفه الحافظ في \"التقريب\". وساق له الذهبي حديثين، أحدهما قال فيه:\n\"وهذا باطل\". والآخر؛ هذا؛ لكنه جعل مكان ابن عمر: ابن عباس؛ ثم قال:\n\"هذا منكر غير صحيح\".\nلكن يبدو أنه لم يتفرد بهذا السياق؛ فقد رواه سويد بن عبد العزيز: حدثني أبو عبد الله النجراني عن الحسن بن ذكوان به.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (٩/ ٣٩٦/ ٢ و١٨/ ١٦٤/ ١) .\nوسويد بن عبد العزيز لين الحديث؛ كما في \"التقريب\". وقال الذهبي:\n\"بل هو واه جدًا\".\n<span data-type=\"title\" id=toc-5149>٥١٣٠ </span>- (سبحان الله وبحمده، سبحان الله العظيم، أستغفر الله وأتوب إليه؛ من قالها كتبت كما قالها، ثم علقت بالعرش، لا يمحوها ذنب عمله صاحبها، حتى يلقى الله يوم القيامة وهي مختومة كما قالها) .\nضعيف\nأخرجه البزار في \"مسنده\" (٢٩٨ - زوائده) عن يحيى بن عمرو","vol":"11","page":220},{"text":"ابن مالك عن أبيه عن أبي الجوزاء عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ يحيى؛ قال الذهبي:\n\"ضعفه أبو داود وغيره، ورماه حماد بن زيد بالكذب\".\nثم ساق له بهذا الإسناد ثلاثة أحاديث؛ صرح بأنها من مناكيره.\nوبه أعله المنذري (٢/ ٢٤٤)، ثم الهيثمي (١٠/ ٩٤) .\n<span data-type=\"title\" id=toc-5150>٥١٣١ </span>- (إن القبر الذي رأيتموني أناجي فيه: قبر أمي آمنة بنت وهب، وإني استأذنت ربي في زيارتها، فأذن لي، فستأذنته في الاستغفار لها؛ فلم يأذن لي، ونزل علي: (ما كان للنبي والذين آمنوا أن يستغفروا للمشركين) حتى ختم الآية، (وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه)؛ فأخذني ما يأخذ الولد لوالده من الرقة، فذلك الذي أبكاني) .\nضعيف\nأخرجه ابن حبان (٧٩٢ - موارد)، والحاكم (٢/ ٣٣٦) عن ابن جريج عن أيوب بن هانىء عن مسروق بن الأجدع عن عبد الله بن مسعود ﵁ قال:\nخرج رسول الله - ﷺ - ينظر في المقابر، وخرجنا معه، فأمرنا، فجلسنا، ثم تخطى القبور، حتى انتهى إلى قبر منها، فناجاه طويلًا، ثم ارتفع نحيب رسول الله - ﷺ - باكيًا، فبكينا لبكائه، ثم أقبل إلينا، فتلقاه عمر بن الخطاب فقال: يا رسول الله! ما الذي أبكاك؛ فقد بكانا وأفزعنا؟! فجاء فجلس إلينا، فقال:\n\"أفزعكم بكائي؟ \"، فقلنا: نعم يا رسول الله! فقال: ... فذكره.","vol":"11","page":221},{"text":"وقال الحاكم:\n\"صحيح على شرطهما\"!!\nقلت: ورده الذهبي بقوله:\n\"قلت: أيوب بن هانىء ضعفه ابن معين\". وقال الحافظ في \"التقريب\":\n\"صدوق فيه لين\".\nقلت: لم يرو عنه غير ابن جريج. وكأنه لذلك قال ابن عدي في \"الكامل\" (ق ١٩/ ٢):\n\"لا أعرفه\".\nقلت: وفي الحديث نكارة ظاهرة، وهي نزول الآيتين: (ما كان للنبي والذين آمنوا ...) إلى آخرهما في زيارته - ﷺ - لقبر أمه! والمحفوظ أنهما نزلتا في موت عمه أبي طالب مشركًا، وفي ذلك أحاديث كثيرة سردها السيوطي في \"الدر المنثور\" (٣/ ٢٨٢-٢٨٤)، وأحدها في \"صحيح البخاري\" (٣/ ٢٥٥،٣٠٥-٣٠٦)، و\"صحيح مسلم\" (١/ ٤٠) وغيرهما من حديث سعيد بن المسيب عن أبيه.\nنعم؛ قد رويت القصة من حديث إسحاق بن عبد الله بن كيسان عن أبيه عن عكرمة عن ابن عباس مرفوعًا نحوه؛ وفيه:\n\"ولكن نزلت على قبر أمي، فدعوت الله أن يأذن لي في شفاعتها يوم القيامة؛ فأبى الله أن يأذن لي، فرحمتها، وهي أمي، فبكيت، ثم جاءني جبريل ﵇ فقال: (وما كان استغفار إبراهيم لأبيه إلا عن موعدة إياه فلما تبين","vol":"11","page":222},{"text":"له أنه عدو لله تبرأ منه)؛ فتبرأ أنت من أمك كما تبرأ إبراهيم من أبيه، فرحمتها وهي أمي ... \".\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٤٥/ ١-٢)، وابن مردويه أيضًا؛ كما في \"الدر\" للسيوطي - وسكت عنه -، وهو من عجائبه! فإنه ساق قبله من رواية ابن جرير من طريق عطية العوفي عن ابن عباس قال:\nإن النبي - ﷺ - أراد أن يستغفر لأبيه، فنهاه الله عن ذلك، قال:\n\"فإن إبراهيم قد استغفر لأبيه؟! \"، فنزلت ... فذكر الآية. فقال السيوطي:\n\"قلت: إن هذا الأثر ضعيف معلول؛ فإن عطية ضعيف\".\nقلت: فهلا بادرت إلى تضعيف الذي قبله؟! وهو أولى بذلك؛ لأن إسحاق ابن عبد الله بن كيسان ضعيف جدًا، وأباه ضعيف!\nفتأمل الفرق بينه وبين الحافظ ابن كثير وقد عقب عليه بقوله:\n\"وهذا حديث غريب، وسياق عجيب، وأغرب منه وأشد نكارة: ما رواه الخطيب البغدادي في \"كتاب السابق واللاحق\" بسند مجهول عن عائشة في حديث فيه قصة: أن الله أحيا أمه فآمنت، ثم عادت، وكذلك ما رواه السهيلي في \"الروض\" بسند فيه جماعة مجهولون: أن الله أحيا له أباه وأمه فآمنا به. وقد قال الحافظ ابن دحية: هذا الحديث موضوع يرده القرآن والإجماع؛ قال الله تعالى: (ولا الذين يموتون وهم كفار) ... \".\nوأما قوله في حديث الترجمة:\n\"وإني أستأذنت ربي في زيارتها فأذن لي، فاستأذنته في الاستغفار لها فلم","vol":"11","page":223},{"text":"يأذن لي\".\nفهو صحيح ثابت عنه - ﷺ - من رواية جمع من الصحابة ﵃، وقد خرجته من حديث أبي هريرة وبريدة في \"أحكام الجنائز وبدعها\" (ص ١٨٧-١٨٨) .\n<span data-type=\"title\" id=toc-5151>٥١٣٢ </span>- (يا أبا المنذر! قل لا إله إلا الله وحده لا شريك له، له الملك،وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، مئة مرة في كل يوم؛ فإنك يومئذ أفضل الناس عملًا؛ إلا من قال مثل ما قلت، وأكثر من قول: سبحان الله، والحمد لله، ولا إله إلا الله، ولا حول ولا قوة إلا بالله؛ فإنها سيد الاستغفار، وإنها ممحاة للخطايا - أحسبه قال - موجبة للجنة) .\nضعيف جدًا\nأخرجه البزار في \"مسنده\" (ص ٢٩٦ - زوائده): حدثنا عباد بن أحمد العرزمي: حدثنا عمي محمد بن عبد الرحمن عن أبيه عن جابر عن أبي مجالد عن زيد بن وهب عن أبي المنذر الجهني قال:\nقلت: يا نبي الله! علمني أفضل الكلام؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالمتروكين:\nالأول: جابر - وهو ابن يزيد الجعفي -، فقد كذب؛ كما تقدم مرارًا.\nالثاني: عبد الرحمن - وهو ابن محمد بن عبيد الله بن أبي سليمان العرزمي -؛ قال الذهبي:\n\"ضعفه الدارقطني، وقال أبو حاتم: ليس بقوي\".","vol":"11","page":224},{"text":"قلت: الدارقطني صرح بأنه متروك كما يأتي قريبًا.\nوأما ابن حبان؛ فذكره في \"الثقات\" وقال:\n\"يعتبر حديثه من غير روايته عن أبيه\"!\nالثالث: ولده محمد بن عبد الرحمن؛ قال الذهبي:\n\"قال الدارقطني: متروك الحديث؛ هو وأبوه وجده\".\nقلت: وقرأت في \"جزء مسائل أبي جعفر محمد بن عثمان بن أبي شيبة شيوخه\" (ق ٣/ ١) (١):\n\"سمعت أبي يقول: ذكرت لأبي نعيم (يعني: الفضل بن دكين) عبد الرحمن بن محمد بن عبيد الله العرزمي؟ فقال:\nكان هؤلاء أهل بيت يتوارثون الضعف قرنًا بعد قرن\".\nالرابع: ابن أخيه: عباد بن أحمد العرزمي؛ قال الذهبي:\n\"قال الدارقطني: متروك\".\nقلت: وأما أبو مجالد شيخ جابر بن يزيد؛ فلم أعرفه، وكذا وقع في \"أسد الغابة\" (٥/ ٣٠٦) ! لكن وقع في \"الإصابة\" (٨/ ١٨٢):\n\"ابن أبي المجالد\"، ولعله الصواب؛ ففي الرواة: عبد الله بن أبي المجالد الكوفي، وهو ثقة مترجم في \"التهذيب\".\n_________\n(١) مخطوط بخط الحافظ ابن عساكر وروايته. (الناشر)","vol":"11","page":225},{"text":"قلت: ومن هذا التحقيق؛ يتبين لك تساهل المنذري (٢/ ٢٥٠)، ثم الهيثمي (١٠/ ٨٦ و٨٨)؛ بإعلالها الحديث بجابر الجعفي من رواية البزار ذاته!\nوأما قول ابن عبد البر في ترجمة أبي المنذر الجهني - بعد أن ذكر طرفًا من أول الحديث في \"الاستيعاب\" (٤/ ١٧٦١) -:\n\"فذكر حديثًا حسنًا في فضل الذكر\"!\nفهو إنما يعني حسنًا في المعنى، لا إسنادًا، وله مثل هذا غير قليل من الأمثلة؛ ولا مجال الآن لذكرها.\n<span data-type=\"title\" id=toc-5152>٥١٣٣ </span>- (من قال: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر؛ كتب له بكل حرف عشر حسنات) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٢٠١/ ٢) و\"الأوسط\" (٧/ ٢٥٣-٢٥٤): حدثنا محمد بن عيسى بن شيبة البصري: أخبرنا محمد بن منصور الطوسي: أخبرنا أبو الجواب: أخبرنا عمار بن رزيق عن فطر بن خليفة عن القاسم بن أبي بزة عن عطاء الخراساني عن حمران قال: سمعت ابن عمر يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير أن عطاء الخراساني - وهو ابن أبي مسلم -؛ ضعفه البخاري وغيره. وقال شعبة:\n\"كان نسيًا\". ولذلك قال الحافظ:\n\"صدوق، يهم كثيرًا، ويرسل، ويدلس\".\nوأما الطوسي؛ فليس من رجال مسلم، ولكنه ثقة.","vol":"11","page":226},{"text":"وأما ابن شيبة البصري؛ فكذلك، ولكنه لم يوثقه أحد، وقد روى عنه النسائي أيضًا في \"حديث مالك\". وقال الحافظ فيه:\n\"مقبول\".\nقلت: ولعله قد توبع؛ فقد قال المنذري في \"الترغيب\" (٢/ ٢٥٠):\n\"رواه ابن أبي الدنيا بإسناد لا بأس به\"!\nقلت: فإن ابن أبي الدنيا من طبقة من يروي عن الطوسي. والله أعلم.\nوأما قوله: \"بإسناد لا بأس به\"؛ فقد تبين لك مما سبق أن الأمر ليس كذلك، وهذت إذا كان إسناد ابن أبي الدنيا من طريق الخراساني، وهو ما أرجحه. والله أعلم.\nونحو قول المنذري ما في \"المجمع\" (١٠/ ٩١):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، ورجالهما رجال \"الصحيح\"؛ غير محمد بن منصور الطوسي؛ وهو ثقة\"!\nومن طريقه: أخرجه أبو نعيم في \"الحلية\" (١٠/ ٢١٩) .\n<span data-type=\"title\" id=toc-5153>٥١٣٤ </span>- (من قرأ في ليلة: (فمن كان يرجو لقاء ربه فليعمل عملًا صالحًا ولا يشرك بعبادة ربه أحدًا)؛ كان له نورًا من (أبين) إلى (مكة)، حشوة الملائكة) .\nضعيف\nأخرجه البزار (ص ٣٠٣ - زوائده)، والحاكم (٢/ ٣٧١) عن النضر بن شميل: حدثني أبو قرة الأسدي قال: سمعت سعيد بن المسيب","vol":"11","page":227},{"text":"يحدث عن عمر بن الخطاب مرفوعًا به. وقال البزار:\n\"لا نعلمه مرفوعً إلا عن عمر بهذا الإسناد\". وقال الهيثمي - عقبه -:\n\"وأبو قرة؛ تفرد عنه النضر\". وقال الحافظ - عقبه -:\n\"قلت: قد وثق، وصح سماع سعيد من عمر\"!\nوأقول: لم أدر أحدًا وثقه، وقد ترجمه الحافظ في \"التهذيب\"، ولم يحك عن أحد توثيقه، بل قال:\n\"قلت: وأخرج ابن خزيمة حديثه في \"صحيحه\"، وقال: لا أعرفه بعدالة ولا جرح\".\nفإن كان هناك من وثقه؛ فهو من المتساهلين كابن حبان، فلا جرم أن الحافظ نفسه لم يقم وزنًا لمثل هذا التوثيق؛ فإنه قال في ترجمته من \"التقريب\":\n\"من أهل البادية، مجهول\".\nوسبقه إلى ذلك الذهبي في \"الميزان\"، وقال - تبعًا للمنذري في \"الترغيب\" (٢/ ٢٥٨) -:\n\"تفرد عنه النضر بن شميل\".\nوأما الحاكم؛ فقال عقبه:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: أبو قرة فيه جهالة، ولم يضعف\". وقال الحافظ ابن كثير - بعدما عزاه","vol":"11","page":228},{"text":"للبزار بإسناده -:\n\"غريب جدًا\".\n<span data-type=\"title\" id=toc-5154>٥١٣٥ </span>- (من قرأ آية الكرسي في دبر الصلاة المكتوبة؛ كان في ذمة الله إلى الصلاة الأخرى) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ١٣١-١٣٢): حدثنا إبراهيم بن هاشم البغوي: أخبرنا كثير بن يحيى: أخبرنا حفص بن عمر الرقاشي: أخبرنا عبد الله بن حسن بن حسن عن أبيه عن جده مرفوعًا.\nقلت: وهو إسناد ضعيف عندي، وإن حسنه المنذري (٢/ ٢٦١)، وتبعه الهيثمي (١٠/ ١٠٢)؛ فإن حفص بن عمر الرقاشي لم أجد من ترجمه (١)، وقد ذكره الحافظ في الرواة عن عبد الله بن حسن بن حسن، وذكر أنه مولاه، ولم ينسبه، ولم يورده السمعاني في \"الأنساب\".\nويحتمل - على بعد - أن يكون الذي في \"تاريخ البخاري\" (١/ ٢/ ٣٦٥)، و\"الجرح والتعديل\" (١/ ٢/ ١٧٧):\n\"حفص بن عمر مولى علي بن أبي طالب الهاشمي. سمع علي بن حسين. روى عنه أبو علقمة الفروي\".\nقلت: فإن يكن هو؛ فهو مجهول الحال.\nوكثير بن يحيى؛ هو أبو مالك البصري؛ قال ابن أبي حاتم (٣/ ٢/ ١٥٨):\n_________\n(١) ذكره الشيخ المؤلف - ﵀ - في \" الإرواء \" (٣ / ٢٤٣) . (الناشر)","vol":"11","page":229},{"text":"\"روى عنه أبي وأبو زرعة، سألت أبي عنه؟ فقال: محله الصدق، وكان يتشيع، وقال أبو زرعة: صدوق\". لكن قال الذهبي:\n\"نهى عباس العنبري الناس عن الأخذ عنه\"!\nقلت: ولعل ذلك لتشيعه. والله أعلم.\nوالحديث؛ قال الحافظ ابن حجر في \"نتائج الأفكار\" (١/ ١٥٤/ ٢) - بعدما ساق إسناده من طريق الطبراني -:\n\"حديث غريب، وفي سنده ضعف\".\nلكنه قال: عن الطبراني عن محمد بن حيان بن علي المازني: حدثنا كثير بن يحيى به!!\nوهو في \"المعجم\" - كما رأيت - من روايته عن إبراهيم بن هاشم البغوي: أخبرنا كثير بن يحيى ... فلعل في نسخة \"النتائج\" خطأ، أو هو في مسودتي، وليست نسخة \"النتائج\" في متناول يدي الآن؛ فإنها من مخطوطات المكتبة المحمودية في المدينةالمنورة.\nثم رأيت الحديث في كتاب \"الدعاء\" للطبراني (٢/ ٦٧٤): حدثنا إبراهيم ابن هاشم البغوي ومحمد بن حيان المازني: حدثنا كثير بن يحيى صاحب البصري ... إلخ.\nفهذا يبين أن الحافظ نقله عن كتاب الطبراني هذا، وليس عن \"المعجم الكبير\".\nوالحديث؛ حسن إسناده المنذري في \"الترغيب\" (٢/ ٢٦١)، والهيثمي في \"مجمع الزوائد\" (١٠/ ١٠٢) .","vol":"11","page":230},{"text":"وقلدهما المعلق على كتاب \"الدعاء\"؛ وتعقب تضعيف الحافظ المذكور بقوله:\n\"لم أقف على ضعف في إسناده؛ سوى كثير بن يحيى ... \"!!\nقلت: وفاته جهالة حال حفص بن عمر الرقاشي. والله أعلم.\nلكن الحديث صحيح بلفظ:\n\" ... لم يحل بيه وبين دخول الجنة إلا الموت\".\nوقد تقدم تخريجه في \"الصحيحة\" (٩٧٢) . فلا تغتر ببعض من يصرح بضعفه من المعاصرين، ولا بالشيخ الغماري الذي أورد حديث الترجمة في كتابه الذي أسماه \"الكنز الثمين\" (رقم ٣٨٦٨)؛ فإنه مقلد متجمهد! بل ويزعم أنه مجدد القرن الرابع عشر!\n<span data-type=\"title\" id=toc-5155>٥١٣٦ </span>- (من قال في دبر الصلاة: سبحان الله العظيم وبحمده، لا حول ولا قوة إلا بالله؛ قام مغفورًا له) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٢٩٩ - زوائده): حدثنا نصر بن علي: حدثنا خلف بن عقبة: حدثنا أبو الزهراء عن أنس مرفوعًا. وقال - هو أو الهيثمي -:\n\"أبو الزهراء غير معروف\".\nونحوه في \"المجمع\" (١٠/ ١٠٣)؛ وزاد:\n\"وبقية رجاله ثقات\". وقال المنذري (٢/ ٢٦٢):\n\" ... وسده إلى أبي الزهراء جيد، وأبو الزهراء لا أعرفه\".","vol":"11","page":231},{"text":"قلت: أورده ابن أبي حاتم في \"الجرح والتعديل\" (٤/ ٢/ ٣٧٥) بهذا الحديث ووصفه بأه خادم أنس، وقال:\n\"روى عنه خلف (١) بن عقبة القشيري\"، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأورد خلفًا هذا (١/ ٢/ ٣٧١) بهذه الرواية، ولم يذكر فيه أيضًا جرحًا ولا تعديلًا. ولعله في \"ثقات ابن حبان\"؛ لتوثيق الهيثمي وتجويد المنذري المتقدمين. والله أعلم.\nومن الوجه المتقدم: أخرجه ابن السني في \"عمل اليوم والليلة\" (ص ٣٥ رقم ١٢٩) .\n<span data-type=\"title\" id=toc-5156>٥١٣٧ </span>- (نزل عليه جبريل ﵇ فقال: يا محمد! إن سرك أن تعبد الله ليلة حق عبادته؛ فقل: اللهم! لك الحمد حمدًا خالدًا مع خلودك، ولك الحمد دائمًا لا منتهى له دون مشيئتك، وعند كل طرفة عين وتنفس) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٣٧ - مصورة الجامعة الإسلامية)، والبيهقي في \"شعب الإيمان\" (٤/ ٩٥/ ٤٣٨٩) من طريقي عن منجاب بن الحارث: حدثنا علي بن الصلت العامري عن عبد الله بن شريك عن بشر ابن غالب عن علي مرفوعًا. وقال:\n\"لا يروى عن علي إلا بهذا الإسناد، تفرد به منجاب\".\nقلت: هو ثقة من رجال مسلم. وإنما العلة من شيخه علي بن الصلت\n_________\n(١) الأصل (خالد) ! وهو خطأ مطبعي","vol":"11","page":232},{"text":"العامري؛ فإنه غير معروف، فقال الهيثمي (١٠/ ٩٧):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه علي بن الصلت، ولم أعرفه، وبقية رجاله ثقات\".\nوعزاه المنذري (٢/ ٢٥٩) لأبي الشيخ بن حيان - أيضًا - نحوه؛ وقال:\n\"وفي إسنادهما علي بن الصلت العامري، لا يحضرني حاله\".\nقلت: ويحتمل - على بعد - أنه الذي في \"الجرح والتعديل\" (٣/ ١٩٠):\n\"علي بن الصلت. روى عن أبي أيوب. روى عنه المسيب بن رافع\".\nقلت: المسيب تابعي معروف، روى عن بعض الصحابة وكبار التابعين، فمن المستبعد أن يكون هو هذا الذي روى عنه منجاب بن الحارث، ومنجاب من الطبقة العاشرة مات سنة (٢٣١) .\nوقال الناجي في \"عجالته\" - تعليقًا على قول المنذري السابق -:\n\"ذكره ابن حبان في \"الثقات\". وأما ابن خزيمة فقال في \"صحيحه\": لا أعرفه، ولا أدري لقي أبا أيوب أو لا؟! .. قال: ولا يحتج بمثل هذه الأسانيد إلا معاند أو جاهل\"!\nقلت: ذكر هذا ابن خزيمة في حديث آخر معلق في \"صحيحه\" (٢/ ٢٢٢) من روايته عن أبي أيوب الأنصاري.\nوإنما استبعدت أن يكون هو هذا؛ لأنه دون هذا في الطبقة، وتأكدت من ذلك حينما رأيت ابن حباب ذكره في طبقة التابعين من \"ثقاته\" (٥/ ١٦٣) ولم","vol":"11","page":233},{"text":"ينسبه عامريًا، وكذا هو في \"تاريخ البخاري\"، و\"الجرح والتعديل\".\nثم إن حديث ابن خزيمة وصله جماعة خرجتهم في \"صحيح أبي داود\" (١١٦١) .\n<span data-type=\"title\" id=toc-5157>٥١٣٨ </span>- (نزل علي جبريل فقال: إن خير الدعاء أن تقول في صلاتك: اللهم! لك الحمد كله، ولك الملك كله، ولك الخلق كله، وإليك يرجع الأمر كله، أسألك الخير كله، وأعوذ بك من الشر كله) .\nموضوع\nأخرجه البيهقي في \"شعب الإيمان\" (٤/ ٩٧/ ٤٠٠٠)، وأبو بكر الكلاباذي في \"مفتاح المعاني\" (٧/ ٢ رقم الحديث: ٧) من طريق خالد ابن يزيد العمري عن ابن أبي ذئب عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري:\nأن رجلًا قال للنبي - ﷺ -: يا رسول الله! أي الدعاء خير؛ أدعو به في صلاتي؟ قال ﵇: ... فذكره. وقال البيهقي:\n\"تفرد به خالد العمري\".\nقلت: وهذا موضوع، آفته العمري؛ كذبه أبو حاتم. وقال ابن حبان:\n\"يروي الموضوعات عن الأثبات\".\nوالحديث؛ عزاه المنذري (٢/ ٢٥٤) للبيهقي، وأشار لضعفه!\nوتبعه المعلقون الثلاثة؛ لجهلهم بحال خالد العمري؛ مع أنهم قلوا عن البيهقي قوله بتفرد العمري به، وسكتوا عنه!!","vol":"11","page":234},{"text":"<span data-type=\"title\" id=toc-5158>٥١٣٩ </span>- (يا خالد بن الوليد! ألا أعلمك كلمات تقولهن، [لا تقولهن] ثلاث مرات حتى يذهب الله ذلك عنك؟! قال: بلى يا رسول الله! بأبي أنت وأمي؛ فإنما شكوت ذلك إليك رجاء هذا منك. قال: قل: أعوذ بكلمات الله التامة من غضبه وعقابه وشر عباده ومن همزات الشياطين وأن يحضرون) .\nموضوع\nرواه الطبراني في \"الأوسط\" (٤/ ٤٤١ - مصورة الجامعة الإسلامية) من طريق أبي معبد حفص بن غيلان عن الحكم بن عبد الله الأيلي عن القاسم بن عبد الرحمن عن أبي أمامة:\nحدث خالد بن الوليد رسول الله - ﷺ - عن أهاويل يراها بالليل، حالت بينه وبين صلاة الليل، فقال رسول الله ﵌: ... فذكره. قالت عائشة: فلم ألبث إلا ليالي حتى جاء خالد بن الوليد فقال: يا رسول الله! بأبي أنت وأمي؛ والذي بعثك بالحق! ما أتممت الكلمات التي علمتني ثلاث مرات؛ حتى أذهب الله عني ما كنت أجد، ما أبالي لو دخلت على أسد في حبسه بليل.\nقلت: وهذا إسناد موضوع؛ آفته الحكم بن عبد الله الأيلي؛ قال أحمد:\n\"أحاديثه موضوعة\". وقال أبو حاتم، وابن أبي الحواري:\n\"كذاب\".\nوتركه جماعة، وضعفه آخرون؛ فلا جرم أن أشار المنذري (٢/ ٢٦٣) إلى تضعيف الحديث. وأعله به الهيثمي فقال (١٠/ ١٢٧):\n\"وفيه الحكم بن عبد الله الأيلي، وهو متروك\".","vol":"11","page":235},{"text":"والدعاء المذكور في حديث الترجمة؛ قد روي من حديث عمرو بن شعيب عن أبيه عن جده، ومن حديث غيره، فهو ثابت.\n<span data-type=\"title\" id=toc-5159>٥١٤٠ </span>- (ما من عبد يقول: لا إله إلا الله والله أكبر؛ إلا أعتق الله ربعه من النار، فإن قالها مرتين؛ أعتق نصفه من النار، فإن قالها ثلاثًا؛ أعتق ثلاثة أرباعه من النار، فإن قالها أربعًا؛ أعتقه الله من النار) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٣٥ - مصورة الجامعة الإسلامية) قال: حدثنا مقدام بن داود: حدثنا أسد بن موسى: حدثنا إسماعيل بن عياش عن أبي بكر بن عبد الله بن أبي مريم عن زيد بن أرطأة عن أبي الدرداء مرفوعًا، وقال:\n\"لا يروى عن أبي الدرداء إلا بهذا الإسناد، تفرد به أبو بكر\".\nقلت: وهو ضعيف مختلط. ولذلك؛ أشار المنذري في \"الترغيب\" (٢/ ٢٥٠) إلى تضعيفه. وبه أعله الهيثمي فقال (١٠/ ٨٧):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيهما أبو بكر بن أبي مريم، وهو ضعيف\".\nقلت: والمقدام بن داود؛ قال النسائي:\n\"ليس بثقة\". وقال ابن يونس وغيره:\n\"تكلموا فيه\".","vol":"11","page":236},{"text":"<span data-type=\"title\" id=toc-5160>٥١٤١ </span>- (من صلى علي من أمتي صلاة مخلصًا من قلبه؛ صلى الله عليه بها عشر صلوات، ورفعه بها عشر درجات، وكتب له بها عشر","vol":"11","page":236},{"text":"حسنات، ومحا عنه عشر سيئات) .\nضعيف بهذا التمام\nأخرجه البزار في \"مسنده\" (ص ٣٠٧ - زوائده)، وكذا النسائي في \"عمل اليوم والليلة\" (٦٥)، والطبراني في \"الكبير\" [٢٢/ ١٩٥/ ٥١٣] من طريق سعيد بن أبي جعفر أبي الصباح عن سعيد بن عمير عن أبي بردة بن نيار مرفوعًا به. واللفظ للنسائي.\nقلت: وهذا إسناد ضعيف؛ لجهالة سعيد بن عمير والراوي عنه سعيد بن أبي جعفر أبي الصباح (١)، وأبو جعفر والد سعيد اسمه سعيد أيضًا، وهو ثعلبي، وقيل: تغلبي؛ قال الذهبي:\n\"ضعفه الأزدي، وقال ابن حبان (يعني في \"الثقات\"):\nأخذ عنه وكيع\". وقال الحافظ:\n\"مقبول\"؛ يعني: عند المتابعة، وكذا قال في شيخه سعيد بن عمير، ووثقه ابن حبان أيضًا !\nوروى ابن عدي في \"الكامل\" (ق ١٨٢/ ٢) عن ابن معين أنه قال:\n\"لا أعرفه\". وقال الذهبي في ترجمته من \"الميزان\":\n\"انفرد سعيد بن سعيد التغلبي عن سعيد بن عمير عن ابن عمر بحديث: يا علي! أنا أخوك في الدنيا والآخرة. وهذا موضوع\".\nقلت: يشير إلى أحدهما هو المتهم بوضعه، فحري بإسناد يدور عليهما أن\n_________\n(١) قد وثقهما الشيخ - ﵀ - في \" الصحيحة \" (٣٣٦٠)، بل ونقل حديثهما هذا هناك. فلعل الشيخ أراد حذفه من هنا ونسي، ويؤيد هذا أن رقم هذا الحديث مكرر. والله أعلم. (الناشر)","vol":"11","page":237},{"text":"لا يوثق به.\nفمن تساهل المنذري في \"الترغيب\" (٢/ ٢٧٨): أن لا يشير إلى تضعيف الحديث! وأسوأ من ذلك قول الهيثمي (١٠/ ١٦٢):\n\"رواه البزار، ورجاله ثقات\"!\nوإنما يصح من الحديث قوله:\n\"من صلى علي واحدة؛ صلى الله عليه عشر صلوات، وحط عنه عشر خطيئات، ورفع له عشر درجات\".\nوهو مخرج في \"المشكاة\" (٩٠٢)؛ وانظر \"الترغيب\" (٢/ ٢٧٧،٢٧٩) .\n<span data-type=\"title\" id=toc-5161>٥١٤١/ م </span>- (من صلى علي؛ بلغتني صلاته، وصليت عليه، وكتب له سوى ذلك عشر حسنات) (١) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٤٨ - مصورة الجامعة الإسلامية) قال: حدثنا أحمد: حدثنا إسحاق: حدثنا محمد بن سليمان بن أبي داود: حدثنا أبو جعفر الرازي عن الربيع بن أنس عن أنس مرفوعًا. وقال:\n\"لم يروه عن أبي جعفر إلا محمد بن سليمان\".\nقلت: وهو صدوق؛ كما في \"التقريب\".\nلكن العلة من شيخه أبي جعفر الرازي؛ فإنه صدوق سيىء الحفظ.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا متن هذا الحديث: \" راجع ترجمة إسحاق بن راهويه في (المزي) \". (الناشر)","vol":"11","page":238},{"text":"وقول الهيثمي (١٠/ ١٦٢-١٦٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه راو لم أعرفه، وبقية رجاله ثقات\"!!\nفأقول: فيه أمران:\nالأول: أن أبا جعفر الرازي لا يصح أن يطلق عليه أنه ثقة؛ لأنه مختلف فيه من جهة، ولأن الراجح فيه ما ذكرته آنفًا من جهة أخرى، وهو قول الحافظ الفسوي قديمًا، والعسقلاني حديثًا.\nوالآخر: أن الراوي الذي لم يعرفه - وهو إسحاق -؛ إنما هو إسحاق بن إبراهيم المعروف بابن راهويه، أو إسحاق بن زيد الخطابي؛ فقد ذكرهما ابن أبي حاتم (٣/ ٢/ ٢٦٧) في الرواة عن محمد بن سليمان بن أبي داود الحراني.\nفإن كان الأول؛ فهو ثقة إمام، وهو من شيوخ الشيخين.\nوإن كان الآخر؛ فقد ترجمه ابن أبي حاتم (١/ ١/ ٢٢٠) برواية أبيه عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-5162>٥١٤٢ </span>- (من صلى على محمد وقال: اللهم! أنزله المقعد المقرب عندك يوم القيامة؛ وجبت له شفاعتي) .\nضعيف\nأخرجه أحمد (٤/ ١٠٨)، وإسماعيل القاضي في \"فضل الصلاة على النبي - ﷺ -\" (رقم: ٥٣)، وكذا ابن أبي عاصم (٥٩/ ٧٨)، والبزار (٤/ ٤٥/ ٣١٥٧)، وابن عبد الحكم في \"فتوح مصر\" (ص ٢٨٠)، والطبراني في \"المعجم الكبير\" (٥/ ١٣-١٤/ ٤٤٨٠،٤٤٨١) و\"الأوسط\" (١/ ١٨٧/ ١/ ٣٤٢٨ - بترقيمي) من طرق عن ابن لهيعة قال:","vol":"11","page":239},{"text":"حدثنا بكر بن سوادة عن زياد بن نعيم عن وفاء [بن شريح] الحضرمي عن رويفع ابن ثابت الأنصاري مرفوعًا. وقال الطبراني:\n\"لا يروى عن رويفع إلا بهذا الإسناد، تفرد به ابن لهيعة\".\nقلت: هو سيىء الحفظ؛ إلا فيما رواه عنه أحد العبادلة، ومنهم أبو عبد الرحمن المقري عبد الله بن يزيد: عند الطبراني في \"الكبير\" بالرقم الثاني بسند صحيح عنه؛ لكن ذكر فيه (ابن هبيرة) مكان (بكر بن سوادة)، ولا يضر؛ فإنه ثقة من رجال مسلم مثل (بكر)، واسمه (عبد الله بن هبيرة) .\nوكذلك شيخهما (زياد بن نعيم) ثقة أيضًا، وهو (زياد بن ربيعة بن نعيم الحضرمي) .\nفالعلة: (وفاء بن شريح الحضرمي)؛ بيض له الذهبي في \"الكاشف\". وقال الحافظ في \"التقريب\":\n\"مقبول\".\nقلت: وذلك؛ لأنه لم يوثقه غير ابن حبان (٥/ ٤٩٧)، ولم يذكر البخاري راويًا عنه غير زياد بن نعيم هذا، وقرن معه ابن أبي حاتم وابن حبان: (بكر بن سوادة)، وساق له حديثًا من رواية عمرو بن الحارث عن بكر عن وفاء عن سهل ابن سعد.\nوهو مخرج في \"الصحيحة\" شاهدًا تحت الحديث (٢٥٩)، وقد سقط (بكر) هذا من إسناد \"الثقات\"، وهو ثابت في \"صحيح ابن حبان\" (١٧٨٦) .","vol":"11","page":240},{"text":"وأنت ترى أن بكرًا إنما روى في حديث الترجمة عن (وفاء) بواسطة (زياد بن نعيم)؛ فأخشى أن يكون سقط أيضًا (زياد) هذا من إسناد حديث (سهل بن سعد)، فإن كان كذلك؛ فيكون (وفاء) مجهول العين، وإلا؛ فهو مجهول الحال. وهو - على كل الأحوال - علة هذا الحديث. والله أعلم.\nتنبيهات:\n١- قال المنذري في \"الترغيب\" (٢/ ٢٨٢):\n\"رواه البزار، والطبراني في \"الكبير\" و\"الأوسط\"، وبعض أسانيدهم حسن\"! يشير إلى رواية عبد الله بن يزيد المقرىء.\nونحوه في \"مجمع الزوائد\" للهيثمي (١٠/ ١٦٣) !\nقلت: وهذا منهما اعتداد بتوثيق ابن حبان لـ (وفاء) ! وقد عرفت ما فيه.\n٢- وغفل الحافظ الناجي عن اعتداد المنذري المذكور، فتعقبه بقوله في \"عجالته\" (ق ١٢٧/ ٢):\n\"كيف يكون السند حسنًا ومداره على (ابن لهيعة)؛ وحاله مشهور؟! \"!!\nفكان عليه أن يتنبه للاستثناء المذكور، وأن ينبه على جهالة (وفاء) المزبور!\n٣- وتبع الهيثمي على التحسين والاعتداد المذكور: المعلق على \"مجمع البحرين\" (٨/ ٢٦)؛ فإنه أقره عليه، بل وأيده؛ فإنه - بعد أن ذكر أن ابن لهيعة مختلط - استدرك بأن رواية (المقرىء) عنه قبل الاختلاط، وعليه قال:\n\"فالحديث حسن\"!","vol":"11","page":241},{"text":"فغفل أيضًا عن جهالة (وفاء) !\n٤- (وفاء): هذا هو الصواب بالفاء، وكذلك هو في أكثر كتب التراجم والروايات. ووقع في \"الجرح\" و\"الثقات\": (وقاء) بالقاف! وهو خطأ؛ كما حققته في \"تيسير الانتفاع\".\nووقع في مصورة \"الأوسط\": (رقا) ! وفي مطبوعته (٤/ ١٧٤/ ٣٣٠٩): (ورقاء) !\n٥- سقط رفع الحديث إلى النبي - ﷺ - من كتاب \"فضل الصلاة\" لابن أبي عاصم؛ خلافًا لكل الطرق عن ابن لهيعة، واستظهر محققه الفاضل الأخ حمدي السلفي أنه من الناسخ. ويؤيده أنه فيه من رواية (عبد الغفار بن داود) عنه، وهي عند البزار مرفوعة مع غيره من المتابعين له، ولذلك كنت أود لو أنه جعل قوله الصريح في الرفع: \"قال رسول الله - ﷺ -\" بين معكوفتين []؛ مع التنبيه على ذلك في الحاشية.\n<span data-type=\"title\" id=toc-5163>٥١٤٢/ م </span>- (ما من أيام أحب إلى الله أن يتعبد له فيها من عشر ذي الحجة؛ يعدل صيام كل يوم منها بصيام سنة، وقيام كل ليلة منها بقيام ليلة القدر) .\nضعيف بهذا التمام\nأخرجه الترمذي (١/ ١٤٦)، وابن ماجه (١٧٢٨)، وابن مخلد في \"المنتقى من أحاديثه\" (٢/ ٨٣/ ١)، وأبو سعيد بن الأعرابي في \"معجمه\" (٩٢/ ١)، والبغوي في \"شرح السنة\" (ق ١٢٩/ ١)، والقاضي أبو يعلى في \"المجالس الستة\" (ق ١١٦/ ٢،١٢٨/ ١) من طريق مسعود بن واصل عن نهاس بن قهم عن قتادة عن سعيد بن المسيب عن أبي","vol":"11","page":242},{"text":"هريرة مرفوعًا به. وقال الترمذي - مضعفًا -:\n\"هذا حديث غريب، لا نعرفه إلا من حديث مسعود بن واصل عن النهاس. وسألت محمدًا (يعني: الإمام البخاري) عن هذا الحديث؟ فلم يعرفه من غير هذا الوجه مثل هذا، وقد تكلم يحيى بن سعيد في نهاس بن قهم\".\nقلت: وقد اتفقوا على تضعيفه.\nونحوه مسعود بن واصل؛ إلا أن ابن حبان أورده في \"الثقات\"؛ لكنه قال:\n\"ربما أغرب\". ولذلك؛ قال البغوي عقب الحديث:\n\"وإسناده ضعيف\".\nثم ذكر الترمذي عن البخاري أنه قال:\n\"قد روي عن قتادة عن سعيد بن المسيب عن النبي - ﷺ - مرسلًا شيئًا من هذا\".\nقلت: بل قد روي موصولًا، أخرجه الأصبهاني في \"الترغيب\" (ص ١٠٠-١٠١/ مصورة الجامعة الإسلامية) من طريق إسماعيل بن بشر: أخبرنا مقاتل بن إبراهيم: أخبرنا عثمان بن عبد الله عن قتادة عن سعيد بن المسيب عن أبي هريرة به.\nلكن مقاتلًا هذا وعثمان بن عبد الله لم أعرفهما.\nثم روى الأصبهاني من طريق حرمي بن عمارة: حدثني هارون بن موسى قال: سمعت الحسن يحدث عن أنس قال:\nكان يقال في أيام العشر: لكل يوم ألف يوم، ويوم عرفة عشرة آلاف يوم. قال:","vol":"11","page":243},{"text":"يعني: في الفضل.\nقلت: وهذا إسناد رجاله موثقون؛ لكن الحسن - وهو البصري - مدلس؛ وقد عنعنه.\nنعم؛ قد قال المنذري في \"الترغيب\" (٢/ ١٢٥):\n\"رواه البيهقي والأصبهاني، وإسناد البيهقي لا بأس به\".\nفهذا صريح في المغايرة بين إسناد البيهقي وإسناد الأصبهاني؛ فإن كان يعني أنها من غير طريق الحسن البصري؛ فممكن، وإلا؛ فالإسناد لا يخلو من بأس.\nواعلم أنني خرجت الحديث هنا من أجل الشطر الثاني منه، وإلا؛ فشطره الأول صحيح؛ جاء من حديث ابن عباس، وابن مسعود، وابن عمرو، وهو مخرج في \"إرواء الغليل\" (٨٩٠) .\n<span data-type=\"title\" id=toc-5164>٥١٤٣ </span>- (ذروة سنام الإسلام: الجهاد في سبيل الله، لا يناله إلا أفضلهم) .\nضعيف\nأخرجه ابن أبي عاصم في \"الجهاد\" (ق ٧٥/ ٢) من طريق عثمان بن أبي العاتكة عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: علي بن يزيد: هو الدمشقي الألهاني، وهو ضعيف.\nوالأخرى: عثمان بن أبي العاتكة؛ قال الحافظ:\n\"ضعفوه في روايته عن علي بن يزيد الألهاني\".","vol":"11","page":244},{"text":"ولذلك؛ أشار المنذري في \"الترغيب\" (٢/ ١٧٦) إلى تضعيف الحديث. وقال الهيثمي (٥/ ٢٧٤):\n\"رواه الطبراني، وفيه علي بن يزيد، وهو ضعيف\".\nقلت: والحديث صحيح؛ دون قوله: \"لا يناله إلا أفضلهم\"؛ فقد أخرجه أحمد (٥/ ٢٣١،٢٣٤،٢٣٥،٢٣٧،٢٤٥-٢٤٦) من طرق عن معاذ بن جبل مرفوعًا به.\nوهو عند الترمذي وغيره في قصة مسير معاذ مع النبي - ﷺ -، وقوله - ﷺ - له: \"لقد سألتني عن عظيم ... \" الحديث بطوله، وصححه الترمذي وغيره، وهو مخرج في \"الإرواء\" (٤١٢) وغيره.\n<span data-type=\"title\" id=toc-5165>٥١٤٤ </span>- (كل عين باكية يوم القيامة؛ إلا عين غضت عن محارم الله، وعين سهرت في سبيل الله، وعين خرج منها رأس الذباب من خشية الله ﷿) (١) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (ص ١٣٠ - مصورة الجامعة) من طريق داود بن عطاء المديني: حدثني عمر بن صهبان: حدثني صفوان بن سليم عن أبي سلمة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عمر بن صبهان - وهو أبو جعفر المدني -؛ قال الحافظ:\n_________\n(١) كتب الشيخ - ﵀ - فوق متن هذا الحديث: \" تقدم برقم (١٥٦٢) \". (الناشر)","vol":"11","page":245},{"text":"\"ضعيف\".\nوالأخرى: داود بن عطاء المدني؛ ضعيف أيضًا.\nلكنه قد توبع؛ فقال ابن أبي عاصم في \"الجهاد\" (ق ٨٦/ ٢)، والبزار (١٦٥٩ - الكشف): حدثنا صاحب لنا كان ينسب إلى حفظ الحديث (١): حدثنا عمر بن سهل المازني عن عمر بن صبهان به.\nقلت: وعمر بن سهل المازني فيه ضعف؛ قال الحافظ:\n\"صدوق يخطىء\".\nوالحديث له طرق ليس فيها: \"مثل رأس الذباب..\"، ولذلك؛ خرجته بدونها في \"الصحيحة\"، مخرجًا طرقه هناك (٢٦٧٣) .\n<span data-type=\"title\" id=toc-5166>٥١٤٥ </span>- (إذا رجف قلب المؤمن في سبيل الله؛ تحاتت عنه خطاياه كما يتحات عذق النخلة) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٦/ ٢٨٨-٢٨٩)؛ و\"الأوسط\" (٢/ ٢٢٤ - مصورة الجامعة الإسلامية)، وأبو نعيم في \"الحلية\" (١/ ٣٦٧) عن عمرو بن حصين العقيلي: حدثنا عبد العزيز بن مسلم القسملي عن الأعمش عن أبي وائل عن سلما مرفوعًا. وقال الطبراني:\n\"لم يروه عن الأعمش إلا عبد العزيز، تفرد به عمرو\".\nقلت: وهو متروك، كذبه الخطيب؛ كما تقدم مرارًا تحت الأرقام (٤١، ٣٨٢،٤٢٥) .\n_________\n(١) سمى البزار شيخه (عبد الله بن شبيب)، ولعله الذي أبهمه ابن أبي عاصم. (الناشر)","vol":"11","page":246},{"text":"وقد روي موقوفًا: أخرجه ابن أبي شيبة في \"المصنف\" (٥/ ٢٨٦، ٣٠٣) بسند صحيح عن أبي وائل عن سلمة بن سبرة عن سلمان قال: ... فذكره موقوفًا عليه.\nلكن سلمة بن سبرة لا يعرف إلا بهذه الرواية؛ فهو مجهول، وإن وثقه ابن حبان.\n<span data-type=\"title\" id=toc-5167>٥١٤٦ </span>- (الساعة التي يستجاب فيها الدعاء يوم الجمعة: آخر ساعة من يوم الجمعة يوم غروب الشمس أغفل ما يكون الناس) .\nموضوع\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (٢٣٣ - ٢٣٤/ مصورة الجامعة الإسلامية) من طريق محمد بن أحمد بن راشد: أخبرنا إبراهيم بن عبد الله المصيصي: أخبرنا حجاج بن محمد: أخبرنا أبو غسان محمد بن مطرف عن صفوان بن سليم عن أبي سلمة بن عبد الرحمن عن أبي سعيد الخدري ﵁ مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته المصيصي هذا؛ قال ابن حبان في \"الضعفاء\" (١/ ١١٦ - دار الوعي):\n\"يسوي الحديث، ويسرقه، ويروي عن الثقات ما ليس من أحاديثهم، يقلب حديث الزبيدي عن الزهري على الأوزاعي، وحديث الأوزاعي على مالك، وحديث زياد بن سعد على يعقوب بن عطاء، وما يشبه هذا\". وقال الذهبي في أول ترجمته:\n\"أحد المتروكين\".","vol":"11","page":247},{"text":"ثم ساق له أحاديث منكرة، رواها له ابن حبان، ثم قال في آخرها:\n\"قلت: هذا رجل كذاب، قال الحاكم: أحاديثه موضوعة\".\n(فائدة): قال الحافظ - عقب ما نقلته عن ابن حبان آنفًا -:\n\"ومعنى تسوية الحديث: أنه يحذف من الإسناد من فيه مقال، وهذا يطلق عليه تدليس التسوية\".\n<span data-type=\"title\" id=toc-5168>٥١٤٧ </span>- (من طلب الدنيا بعمل الآخرة؛ طمس وجهه، ومحق ذكره، وأثبت اسمه في النار) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٢/ ٢٦٨/ ٢١٢٨) عن نصر بن خالد النحوي: أخبرنا همام بن الضريس عن الهيثم عن الجارود مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالمجهولين؛ الهيثم فمن دونه لم أعرفهم. وقال الهيثمي (١٠/ ٢٢٠):\n\"رواه الطبراني، وفيه من لم أعرفهم\".","vol":"11","page":248},{"text":"<span data-type=\"title\" id=toc-5169>٥١٤٨ </span>- (من قال: لا إله إلا الله [مخلصًا]؛ دخل الجنة. قيل: وما إخلاصها؟ قال: أن تحجزه عن محارم الله) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٣ - مصورة الجامعة الإسلامية) من طريق محمد بن عبد الرحمن بن غزوان: حدثنا شريك عن أبي إسحاق عن زيد ابن أرقم مرفوعًا، وقال:\n\"تفرد به محمد\".","vol":"11","page":248},{"text":"قلت: وهو كذاب وضاع؛ قال الذهبي:\n\"قال الدارقطني وغيره: كان يضع الحديث. وقال ابن عدي: له عن ثقات الناس بواطيل\". وقال ابن عدي أيضًا:\n\"روى عن شريك وحماد بن زيد أحاديث أنكرت عليه، وهو ممن يضع الحديث\". وقال الحاكم:\n\"روى عن مالك وإبراهيم بن سعد أحاديث موضوعة\".\nولذلك؛ قال الهيثمي (١/ ١٨):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، وفي إسناده محمد بن عبد الرحمن بن غزوان، وهو وضاع\".\nقلت: ولذلك؛ فقد أساء الحافظ المنذري بإيراده هذا الحديث في \"الترغيب\" (٢/ ٢٣٨) من رواية الطبراني مقتصرًا على تصديره إياه بقوله: \"روي\"؛ الدال على ضعفه فقط! وإن كان ذلك يتفق مع اصطلاحه الذي وضعه في مقدمة الكتاب، ولكنه اصطلاح غير دقيق؛ حيث يشمل الضعيف والموضوع، والتفريق بينهما واجب؛ لا سيما عند الجمهور الذي يرى العمل بالحديث الضعيف - في فضائل الأعمال والترغيب والترهيب - دون الموضوع، فتأمل!\n<span data-type=\"title\" id=toc-5170>٥١٤٩ </span>- (إن صلاة المرابط تعدل خمس مئة صلاة، ونفقة الدينار والدرهم أفضل من سبع مئة دينار في غيره) .\nضعيف جدًا\nأخرجه ابن أبي عاصم في \"الجهاد\" (ق ١٠١/ ٢): حدثنا عبد الوهاب بن نجدة: حدثنا يحيى بن صالح عن جميع بن ثوب عن خالد","vol":"11","page":249},{"text":"ابن معدان عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ رجاله ثقات؛ غير جميع بن ثوب، فهو الآفة؛ قال البخاري والدارقطني وغيرهما:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\". وقال ابن حبان في \"الضعفاء والمجروحين\" (١/ ٢١٨):\n\"كان يخطىء كثيرًا، لا يحتج به إذا انفرد\".\nوالحديث؛ أورده المنذري في \"الترغيب\" (٢/ ١٦٤) من رواية البيهقي؛ دون أن يشير إلى تضعيفه!\n<span data-type=\"title\" id=toc-5171>٥١٥٠ </span>- (من ترك صلاة متعمدًا؛ أحبط الله عمله وبرئت منه ذمة الله؛ حتى يراجع لله توبة) .\nضعيف جدًا بتمامه\nأخرجه الأصفهاني في \"الترغيب\" (ص ٤٧٧ - مصورة الجامعة الإسلامية) من طريق عمرو بن عبد الغفار الفقيمي عن حسن ابن عمرو الفقيمي: حدثنا سعد بن سعيد الأنصاري عن عبد الله بن عبد الرحمن ابن معمر أبي طوالة الأنصاري عن سالم بن عبد الله بن عمر عن أبيه عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عمرو بن عبد الغفار؛ قال الذهبي:\n\"قال أبو حاتم: متروك الحديث. وقال ابن عدي: اتهم بوضع الحديث\".\nوذكره العقيلي والساجي والعجلي في \"الضعفاء\".","vol":"11","page":250},{"text":"وأما ابن حبان؛ فذكره في \"الثقات\"! وأخرج له الحاكم في \"المستدرك\"!\nوسعد بن سعيد الأنصاري؛ قال الحافظ:\n\"صدوق سيىء الحفظ\".\nقلت: وإنما أخرجت الحديث هنا؛ من أجل الزيادة التي في آخره:\n\"حتى يراجع لله توبة\"، وإلا؛ فهو بدونها صحيح؛ له شواهد كثيرة، خرجت بعضها في \"الإرواء\" (٢٠٢٦) .\n<span data-type=\"title\" id=toc-5172>٥١٥١ </span>- (من سل سخيمته على طريق من طرق المسلمين؛ فعليه لعنة الله والملائكة والناس أجمعين) (١) .\nضعيف\nرواه الطبراني في \"الصغير\" (١٦٧) و\"الأوسط\" (١/ ٣٣ مصورة الجامعة)، وابن عدي في \"الكامل\" (٦/ ٢٢٣٠) من طريق محمد بن عمرو الأنصاري عن محمد بن سيرين قال:\nقال رجل لأبي هريرة أفتيتنا في كل شيء؛ يوشك أن تفتينا في الخراء! فقال: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال:\n\"لم يروه عن ابن سيرين إلا محمد بن عمرو، تفرد به كامل\".\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ غير الأنصاري هذا؛ وكنيته أبو سهل؛ فإنه ضعيف.\nومن طريقه: أخرجه الحاكم (١/ ١٨٦) وصححه، ووافقه الذهبي! فوهما\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" الروض (١١٤٢) \". (الناشر)","vol":"11","page":251},{"text":"فقد ضعفه الجمهور، وقال الذهبي نفسه في \"الميزان\":\n\"ضعفه يحيى القطان، وابن معين، وذكره ابن حبان في \"الثقات\"، وضعفه ابن عدي أيضًا. وقال محمد بن عبد الله بن نمير: ليس يساوي شيئًا\".\nونص ابن عدي عقب الحديث:\n\"وله غير ما ذكرت، وأحاديثه إفرادات، ويكتب حديثه في جملة الضعفاء\".\nولذلك؛ قال الحافظ في \"التلخيص\" (١/ ١٠٥):\n\"وإسناده ضعيف\".\nلكن قد جاء الحديث مختصرًا بلفظ:\n\"من آذى المسلمين في طرقهم؛ وجبت عليه لعنتهم\".\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٠/ ٣٠٥٠) من طريقين عن شعيب بن بيان: حدثنا عمران القطان عن قتادة عن أبي الطفيل عن حذيفة بن أسيد أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد حسن؛ كما قال المنذري في \"الترغيب\" (١/ ٨٣)، والهيثمي في \"المجمع\" (١/ ٢٠٤) .\nوشعيب وعمران؛ فيهما كلام من قبل حفظهما، لا ينزل حديثهما من مرتبة الحسن؛ لا سيما وفي معناه أحاديث أخرى، فانظر \"الإرواء\" (٦٢) .\n(تنبيه): وقع الحديث في مطبوعة \"الكامل\" بلفظ: \"من تميل بسخينة\"!","vol":"11","page":252},{"text":"وهو من التصحيفات والأخطاء الكثيرة التي وقعت فيه من اللجنة المتخصصة!\nوبإشراف الناشر! لو أن أحدًا ممن لا قيمة لوقته تفرد لتتبعها؛ لكان من ذلك مجلد. والله المستعان!\n<span data-type=\"title\" id=toc-5173>٥١٥٢ </span>- (تعوذوا بالله من جب الحزن! قالوا: يا رسول الله! وما جب الحزن؟ قال: واد في جهنم، إن جهنم تتعوذ بالله من شر ذلك الوادي في كل يوم أربع مئة مرة، يلقى فيه الغرارون. قيل: وما الغرارون؟ قال: المراؤون بأعمالهم في الدنيا) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (مصورة الجامعة الإسلامية ٤/ ٤٧٢) من طريق محمد بن ماهان: حدثنا محمد بن الفضل بن عطية عن سليمان التيمي عن محمد بن سيرين عن أبي هريرة مرفوعًا، وقال:\n\"لم يروه عن سليمان إلا محمد بن الفضل، تفرد به محمد بن ماهان\".\nقلت: وثقه ابن حبان والدارقطني، وإنما الآفة من شيخه محمد بن الفضل بن عطية؛ فإنه متروك متهم؛ كما تقدم مرارًا. وبه أعله الهيثمي في \"المجمع\" (١٠/ ٣٨٩)، فقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن الفضل بن عطية، وهو مجمع على ضعفه\".\nوقد أخرجه الترمذي وغيره من طريق أخرى عن ابن سيرين به نحوه، وقد خرجته وبينت علته فيما مضى برقم (٥٠٢٣) .","vol":"11","page":253},{"text":"<span data-type=\"title\" id=toc-5174>٥١٥٣ </span>- (إذا كان يوم القيامة؛ صارت أمتي ثلاث فرق: فرقة يعبدون الله خالصًا، وفرقة يعبدون الله رياء، وفرقة يعبدون الله ليستأكلوا به الناس.\nفإذا جمعهم قال للذي يستأكل الناس: بعزتي وجلالي! ما أردت بعبادتي؟! قال: بعزتك وجلالك! أستأكل به الناس. قال: لم ينفعك ما جمعت شيئًا؛ انطلقوا به إلى النار!\nثم يقول للذي كان يعبده رياءً: بعزتي وجلالي! ما أردت بعبادتي؟! قال: بعزتك وجلالك! أردت به رياء الناس. قال: لم يصعد إلي منه شيء؛ انطلقوا به إلى النار!\nثم يقول للذي كان يعبده خالصًا: بعزتي وجلالي! ما أردت بعبادتي؟! قال: بعزتك وجلالك! أنت أعلم بذلك مني؛ أردت به وجهك وذكرك! قال: صدق عبدي! انطلقوا به إلى الجنة) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٦٥)، والأصفهاني في \"الترغيب والترهيب\" (ص ٢٩) من طريق عبيد بن إسحاق العطار: حدثنا قطري الخشاب عن عبد الوارث عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وله علتان:\nالأولى: عبد الوارث هذا - وهو مولى أنس -؛ قال ابن أبي حاتم (٣/ ٧٤) عن أبيه:\n\"شيخ\". وفي \"الميزان\":","vol":"11","page":254},{"text":"\"ضعفه الدارقطني. وقال الترمذي عن البخاري: منكر الحديث. وقال ابن معين: مجهول\".\nوالأخرى: عبيد بن إسحاق العطار؛ قال ابن أبي حاتم (٢/ ٢/ ٤٠١):\n\"قال ابن معين: لا شيء. وقال أبي: ما رأينا إلا خيرًا، وما كان بذاك الثبت، في حديثه بعض الإنكار\". وفي \"الميزان\" و\"اللسان\":\n\"وقال ابن عدي: عامة حديثه منكر. وقال النسائي: متروك الحديث. وقال ابن الجارود: يعرف بعطار المطلقات، والأحاديث التي يحدث بها باطلة، وقال البخاري: منكر الحديث\".\nقلت: ولذلك؛ قال الهيثمي (١٠/ ٢٢٢) - بعدما عزاه للطبراني -:\n\"وفيه عبيد بن إسحاق العطار وهو متروك\".\nومع كل ما تقدم من الضعف الشديد في الراويين؛ صدره المنذري (١/ ٣٧) بقوله:\n\"وعن أنس بن مالك ... \"!\n<span data-type=\"title\" id=toc-5175>٥١٥٤ </span>- (يؤتى يوم القيامة بصحف مختمة، فتنصب بين يدي الله تعالى، فيقول الله ﵎: ألقوا هذا واقبلوا هذا! فتقول الملائكة: وعزتك! ما رأينا إلا خيرًا! فيقول الله تعالى: إن هذا كان لغير وجهي، وإني لا أقبل من العمل إلا ما ابتغي به وجهي) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٦٥ مصورة الجامعة","vol":"11","page":255},{"text":"الإسلامية)، والأصبهاني في \"الترغيب\" (ص ٣٥ - مصورة الجامعة الإسلامية) من طريق عبد الله بن عبد الوهاب الحجبي: حدثنا الحارث بن عبيد أبو قدامة عن أبي عمران الجوني عن أنس بن مالك قال: قال رسول الله - ﷺ -: ... فذكره. وقال الطبراني:\n\"لم يروه عن أبي عمران إلا الحارث\".\nقلت: قال ابن ابي حاتم (١/ ٢/ ٨١):\n\"قال عبد الرحمن بن مهدي: كان من شيوخنا، وما رأيت إلا خيرًا. وقال أحمد: مضطرب الحديث. وقال ابن معين: ضعيف الحديث. وقال أبي: يكتب حديثه ولا يحتج به\". وقال ابن حبان في \"الضعفاء\" (١/ ٢٢٤):\n\"كان شيخًا صالحًا ممن كثر وهمه، حتى خرج عن جملة من يحتج بهم إذا انفردوا\".\nقلت: وضعفه آخرون، سماهم في \"التهذيب\"، وقال:\n\"استشهد به البخاري متابعة في موضعين\".\nورمز له أنه من رجال مسلم! فلا أدري أخرج له محتجًا به، أم مقرونًا بغيره؟\nوأيا ما كان؛ فالرجل ليس في موضع الحجة؛ لسود حفظه. وقد أشار إلى ذلك الحافظ بقوله في \"التقريب\":\n\"صدوق يخطىء\".\nومن هذا التحقيق؛ يتبين لك ما في قول المنذري في \"الترغيب\" (١/ ٣٧) من الإغماض؛ حيث قال - وتبعه الهيثمي (١٠/ ٣٥٠) -:","vol":"11","page":256},{"text":"\"رواه البزار، والطبراني بإسنادين - رواة أحدهما رواة \"الصحيح\" -، والبيهقي\"!\nثم تبين لي أن في رواية الطبراني خطأ من بعض الناسخين، وأن الراوي هو (الحارث بن غسان)، كما في رواية الأصبهاني.\nوهكذا رواه البزار وغيره؛ كما حققته فيما يأتي برقم (٦٦٣٨)، والحمد لله الذي هدانا لهذا، وما كنا لنهتدي لولا أن هدانا الله.\n<span data-type=\"title\" id=toc-5176>٥١٥٥ </span>- (قليل الفقه خير من كثيرالعبادة، وكفى بالمرء فقهًا إذا عبد الله، وكفى بالمرء جهلًا إذا أعجب برأيه، إنما الناس رجلان: مؤمن وجاهل، فلا يؤذى المؤمن، ولا يجاور الجاهل) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (١/ ١/ ٣٨١/ ١٢١٦)، والطبراني في \"الأوسط\" (١/ ٢٠ - مصورة الجامعة الإسلامية) و(٩/ ٣١٨/ ٨٦٩٣)، وتمام في \"الفوائد\" (ق ٢٣٦/ ٢)، وأبو الطيب الحوراني في \"جزئه\" (ق ٧٠/ ١)، وأبو نعيم في \"الحلية\" (٥/ ١٧٣-١٧٤)، والخطيب في \"الموضح\" (١/ ٢٣٩)، وابن جميع في \"معجم الشيوخ\" (ص ٣٦٨) من طريق عبد الله بن صالح: حدثني الليث عن إسحاق بن أسيد عن ابن رجاء بن حيوة عن أبيه عن عبد الله بن عمرو مرفوعًا. وقال الطبراني:\n\"لم يروه عن [ابن] رجاء إلا إسحاق، انفرد به الليث\". وقال أبو نعيم:\n\"غريب من حديث رجاء، تفرد به إسحاق بن أسيد، ولم يروه عن رجاء إلا ابنه\".\nقلت: واسمه: عاصم بن رجاء بن حيوة الكندي الفلسطيني، وهو حسن","vol":"11","page":257},{"text":"الحديث عندي؛ فإنه لم يجرح بجرح بين؛ بل قال فيه ابن معين:\n\"صويلح\". وقال أبو زرعة:\n\"لا بأس به\". وذكره ابن حبان في \"الثقات\".\nوليس فيه إلا قول الذهبي - بعد أن ساق فيه قول أبي زرعة وابن معين فيه -:\n\"ويقال: تكلم فيه قتيبة\".\nقلت: وهذا لو ثبت عن قتيبة؛ لم يكن جرحًا؛ لأنه لم يذكر سببه. ولولا ما أشار إليه ابن معين بقوله: \"صويلح\" من ضعف يسير؛ لصححت حديثه.\nولعل هذا الذي اخترته رمى إليه الحافظ بقوله في \"التقريب\":\n\"صدوق يهم\".\nلكن الراوي عنه إسحاق بن أسيد ليس فيه توثيق معتبر، وقد قال فيه ابن عدي والحاكم:\n\"مجهول\".\nقلت: لكنه مجهول الحال؛ فقد روى عنه جماعة، ذكرهم ابن أبي حاتم (١/ ١/ ٢١٣)، وقال عن أبيه:\n\"شيخ خراساني، ليس بالمشهور، ولا يشتغل به\". وقال الذهبي عقبه:\n\"قلت: حدث عنه يحيى بن أيوب والليث، وهو جائز الحديث، يكنى أبا عبد الرحمن\". وقال الحافظ:","vol":"11","page":258},{"text":"\"فيه ضعف\".\nولهذا؛ قال المنذري في \"الترغيب\" (١/ ٥١):\n\"رواه الطبراني في \"الأوسط\"، وفي إسناده إسحاق بن أسيد، وفيه توثيق لين، ورفع هذا الحديث غريب. قال البيهقي (١): ورويناه صحيحً من قول مطرف ابن عبد الله بن الشخير ... \" ثم ذكره.\nوأعله الهيثمي بقول أبي حاتم المتقدم في ابن أسيد.\nوالحديث؛ أخرجه ابن وهب في \"مسنده\" (٨/ ١٦٧/ ١)، - ومن طريقه الخطيب -: أخبرني الليث عن أبي عبد الرحمن الخراساني عن رجاء بن حيوة عن أبيه به.\nكذا قال: عن رجاء بن حيوة ...، فقال عقبه:\n\"كذا كان في الأصل، والصواب عن ابن رجاء بن حيوة\".\nقلت: وكذا في \"التاريخ\".\n(تنبيه): وقع في \"الترغيب\"، و\"المجمع\": \"عبد الله بن عمر\"، والصواب: \"عبد الله بن عمرو\"؛ كذلك هو في جميع المصادر التي ذكرنا.\n<span data-type=\"title\" id=toc-5177>٥١٥٦ </span>- (من جاءه أجله وهو يطلب العلم؛ لقي الله ولم يكن بينه وبين النبيين إلا درجة النبوة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٩ مصورة الجامعة\n_________\n(١) في \" شعب الإيمان \" (٢ / ٢٦٤ / ١٧٠٤) . (الناشر)","vol":"11","page":259},{"text":"الإسلامية)، وابن عبد البر في \"الجامع\" (١/ ٩٥)، والخطيب في \"التاريخ\" (٣/ ٧٨) من طريق العباس بن بكار الضبي: حدثنا محمد بن الجعد القرشي عن الزهري عن علي بن زيد بن جدعان عن سعيد بن المسيب عن ابن عباس مرفوعًا. وقال الطبراني:\n\"لم يروه عن الزهري إلا محمد بن الجعد، تفرد به العباس\".\nقلت: وهو كذاب؛ كما قال الدارقطني. وساق له الذهبي أباطيل. وساق له العسقلاني خبرًا آخر، وقال:\n\"هذا من وضع العباس\".\nقلت: هذه هي علة الحديث. وأما الهيثمي؛ فأعله بشيخه؛ فقال في \"مجمع الزوائد\" (١/ ١٢٣):\n\"وفيه محمد بن الجعد، وهو متروك\"!\nقلت: محمد بن الجعد الذي في إسناد هذا الحديث: هو القرشي؛ كما جاء مصرحًا به في الإسناد، وهذا غير محمد بن الجعد الذي يسمى حمادًا؛ وهو الهذلي البصري.\nوالأول؛ قال فيه ابن أبي حاتم (٣/ ٢/ ٢٢٣) عن أبيه:\n\"هو شيخ بصري، ليس بمشهور\". وأورده الذهبي في \"الميزان\"، وقال:\n\"قال الأزدي: متروك\". ثم ساق له هذا الحديث.\nوأما حماد بن الجعد؛ فهو معروف، ولكن بالضعف، وهو من رجال \"التهذيب\".","vol":"11","page":260},{"text":"وللحديث علة أخرى؛ وهي الاضطراب في إسناده؛ فقد علقه ابن عبد البر (١/ ٣١/ ٤٦) من حديث أبي هريرة وغيره بنحوه، ثم قال:\n\"وهو مضطرب الإسناد جدًا؛ لأن منهم من يجعله عن سعيد بن المسيب عن ابن عباس، ومنهم من يجعله عن سعيد عن أبي هريرة وأبي ذر، ومنهم من يرسله عن سعيد\".\nقلت: وفي إسناد مرسل سعيد: علي بن زيد - وهو ابن جدعان -، وهو ضعيف.\nوروي من حديث الحسن البصري مرسلًا نحوه.\nأخرجه الدارمي (١/ ١٠٠) من طريق نصر بن القاسم عن محمد بن إسماعيل عن عمرو بن كثير عنه.\nقلت: وهذا - مع إرساله - ضعيف الإسناد؛ نصر بن القاسم؛ قال الذهبي:\n\"لا يكاد يعرف، وعنه بشر بن ثابت فقط، وقيل: بينهما رجل\". وقال الحافظ:\n\"مجهول\".\n<span data-type=\"title\" id=toc-5178>٥١٥٧ </span>- (علماء هذه الأمة رجلان: رجل آتاه الله علمًا، فبذله للناس، ولم يأخذ عليه طمعًا، ولم يشتر به ثمنًا؛ فذلك تستغفر له حيتان البحر ودواب البر والطير في جو السماء، ويقدم على الله سيدًا شريفًا، حتى يرافق المرسلين، ورجل آتاه الله علمًا، فبخل به عن عباد الله، وأخذ عليه طمعًا، وشرى به ثمنًا؛ فذاك يلجم بلجام من نار يوم","vol":"11","page":261},{"text":"القيامة، ويناد مناد: هذا الذي آتاه الله علمًا، فبخل به عن عباد الله، وأخذ عليه طنعًا، واشترى به ثمنًا، وكذلك حتى يفرغ من الحساب) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (رقم ٧٣٢٩ - بترقيمي) من طريق عبد الله بن خراش عن العوام بن حوشب عن شهر بن حوشب عن ابن عباس به مرفوعًا. وقال:\n\"لا يروى عن ابن عباس إلا بهذا الإسناد\".\nقلت: وإسناده ضعيف، وله علتان:\nالأولى: شهر بن حوشب؛ فإنه ضعيف؛ لسوء حفظه.\nوالأخرى: عبد الله بن خراش، وبه أعله المنذري؛ وقال:\n\"وثقه ابن حبان وحده فيما أعلم\".\nوبه أعله الهيثمي أيضًا، وزاد عليه فقال (١/ ١٢٤):\n\"ضعفه البخاري، وأبو زرعة، وأبو حاتم، وابن عدي\".\nقلت: وتوثيق ابن حبان إياه - مع تفرده به -؛ فقد أشار إلى أن فيه شيئًا بقوله: \"ربما أخطأ\". وبالغ فيه الساجي؛ فقال:\n\"ضعيف الحديث جدًا، كان يضع الحديث\". وقال محمد بن عمار الموصلي:\n\"كذاب\".\nقلت: وجدت له طريقًا أخرى: أخرجها ابن عبد البر في \"جامعه\" (١/ ٣٨)؛","vol":"11","page":262},{"text":"وفيه خالد بن عبد الأعلى؛ ولم أعرفه، وفيها انقطاع أيضًا.\nثم وجدت الحافظ العراقي جزم بضعف إسناد الحديث في \"تخريج الإحياء\" (١/ ٥٥) .\n<span data-type=\"title\" id=toc-5179>٥١٥٨ </span>- (القلوب أربعة: قلب أجرد، فيه مثل السراج يزهر، وقلب أغلف مربوط على غلافه، وقلب منكوس، وقلب مصفح: فأما القلب الأجرد؛ فقلب المؤمن؛ سراجه فيه نوره. وأما القلب الأغلف؛ فقلب الكافر. وأما القلب المنكوس؛ فقلب المنافق؛ عرف ثم أنكر. وأما القلب المصفح؛ فقلب فيه إيمان ونفاق، فمثل الإيمان فيه كمثل البقلة يمدها الماء الطيب، ومثل النفاق فيه كمثل القرحة، يمدها القيح والدم، فأي المدتين غلبت الأخرى؛ غلبت عليه) .\nضعيف\nأخرجه أحمد (٣/ ١٧)، والطبراني في \"المعجم الصغير\" (ص ٢٢٣ - هند)، وأبو نعيم في \"الحلية\" (٤/ ٣٨٥) من طريق ليث بن أبي سليم عن عمرو بن مرة عن أبي البختري عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: ... فذكره. وقال الطبراني:\n\"لا يروى عن أبي سعيد إلا بهذا الإسناد\". وقال أبو نعيم:\n\"ورواه جرير عن الأعمش، فخالف ليثًا فقال: عن عمرو بن مرة عن أبي البختري عن حذيفة؛ وأرسله\"!\nقلت: كذا قال: \"وأرسله\"! والظاهر أنه يعني: \"فأوقفه\"؛ لأنه هكذا وصله جمع عن الأعمش عن عمرو به موقوفًا.","vol":"11","page":263},{"text":"أخرجه ابن أبي شيبة في \"الإيمان\" (رقم ٥٤ - بتحقيقي)، وأحمد في \"السنة\" (١/ ٣٧٧/ ٨٢٠ - دار ابن القيم)، والطبري في \"التفسير\" (١/ ٣٢٢):\nورجاله كلهم ثقات، ولذلك؛ كنت قلت في التعليق على \"الإيمان\":\n\"حديث موقوف صحيح\".\nفتعقبني المعلق على \"إغاثة اللهفان\" بأنه منقطع بين أبي البخيري - واسمه سعيد بن فيروز؛ - لأنه لم يسمع من حذيفة، كما قال أبو حاتم وغيره!\nفأقول: هذا لا يرد علي؛ لأني لم أصحح إسناده، وإنما صححت وقفه بالنسبة للمرفوع. على أن نسبة القول المذكور لأبي حاتم غير صحيح؛ لأنه لم يذكر في كتابه \"المراسيل\" في ترجمة (أبي البختري) (ص ٥١،٥٢) حذيفة في جملة الصحابة الذين لم يسمع منهم (أبو البختري)، وإنما ذكر فيهم: (أبا سعيد الخدري)، وكذا نقله عنه الحافظ في \"التهذيب\".\nنعم؛ ذكره هذا تبعًا لأصله \" تهذيب المزي\" فيهم، فيكون الإسناد منقطعًا موقوفًا ومرفوعًا، وفي هذا علة أخرى؛ وهي ضعف ليث بن أبي سليم، مع مخالفته للأعمش. وبه أعله الحافظ العراقي في \"تخريج الإحياء\" (١/ ١٢٣) . فمن الغرائب - بعد هذا - قول الحافظ ابن كثير في \"التفسير\" (١/ ٥٦ و٣/ ٢٩٣) - بعدما ساق إسناد أحمد -:\n\"وهذا إسناد جيد حسن\"!!\nفغفل عن ضعف ليث، ومخالفته للأعمش، وعن الانقطاع بين أبي البختري وأبي سعيد!","vol":"11","page":264},{"text":"<span data-type=\"title\" id=toc-5180>٥١٥٩ </span>- (ما عبد الله بشيء أفضل من فقه في دين، ولفقيه واحد أشد على الشيطان من ألف عابد، ولكل شيء عماد، وعماد هذا الدين الفقه) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٠ مصورة الجامعة الإسلامية) من طريق يزيد بن عياض عن صفوان بن سليم عن عطاء بن يسار عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن صفوان إلا يزيد\".\nقلت: وهو كذاب؛ كما قال الهيثمي (١/ ١٢١) . وقصر الحافظ العراقي؛ فقال في \"المغني\" (١/ ٧):\n\"إسناده ضعيف\". وكذلك اقتصر الحافظ المنذري في \"الترغيب\" (١/ ٦١) على الإشارة إلى تضعيفه، وقال:\n\"رواه الدارقطني، والبيهقي، وقال: المحفوظ [أن] هذا اللفظ من قول الزهري\" (١) .\n_________\n(١) وروي من حديث ابن عباس - ﵄ - ولا يصح ألبتة؛ كما بينه الشيخ - ﵀ - في \" تخريج المشكاة \" (٢١٧) . (الناشر)","vol":"11","page":265},{"text":"<span data-type=\"title\" id=toc-5181>٥١٦٠ </span>- (تعلموا العلم، وتعلموا للعلم السكينة والوقار، وتواضعوا لمن تعلمون منه) (٢) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ١٨ مصورة الجامعة الإسلامية) من طريق أحمد بن محمد بن ماهان: حدثنا أبي: حدثنا عباد بن كثير عن\n_________\n(٢) كتب الشيخ - ﵀ - فوق هذا المتن: \" مضى برقم (١٦١٠) \". (الناشر)","vol":"11","page":265},{"text":"أبي الزناد عن الأعرج عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عباد بن كثير؛ قال الهيثمي في \"مجمع الزوائد\" (١/ ١٢٩-١٣٠):\n\"متروك الحديث\".\n<span data-type=\"title\" id=toc-5182>٥١٦١ </span>- (تقعد الملائكة على أبواب المسجد يوم الجمعة، يكتبون مجيء الناس حتى يخرج الإمام، فإذا خرج الإمام؛ طويت الصحف ورفعت الأقلام؛ فيقول الملائكة بعضها لبعض: ما حبس فلانًا وحبس فلانًا؟ فتقول الملائكة بعضهم لبعض: اللهم! إن كان مريضًا فاشفه، وإن كان ضالًا فاهده، وإن كان عائلًا فأغنه) .\nضعيف\nأخرجه ابن خزيمة في \"صحيحه\" (١٧٧١)، والأصبهاني في \"الترغيب\" (ص ٢٣٢ - مصورة الجامعة الإسلامية) من طريق مطر الوراق عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف مطر الوراق؛ قال الحافظ:\n\"صدوق كثير الخطأ، وحديثه عن عطاء ضعيف\".\nقلت: ولذلك؛ لم يحتج به الشيخان، وإنما أخرج له البخاري تعليقًا، ومسلم مقرونًا.\nوقد روي الحديث بأتم منه من حديث ابن عباس، ولكنه ضعيف جدًا، وهو:","vol":"11","page":266},{"text":"<span data-type=\"title\" id=toc-5183>٥١٦٢ </span>- (إذا كان يوم الجمعة؛ دفع إلى الملائكة ألوية الحمد إلى كل مسجد يجمع فيه، ويحضر جبريل المسجد الحرام، مع كل ملك كتاب، وجوههم كالقمر ليلة البدر، معهم أقلام من فضة وقراطيس فضة، يكتبون الناس على منازلهم؛ فمن جاء قبل الإمام؛ كتب: من السابقين، ومن جاء بعد خروج الإمام؛ كتب: شهد الخطبة، ومن جاء حتى تقام الصلاة، كتب: شهد الجمعة، فإذا سلم الإمام؛ تصفح الملك وجوه القوم، فإذا فقد الملك منهم رجلًا كان فيما خلا من السابقين؛ قال: يا رب! إنا فقدنا فلانًا ولسنا ندري ما خلفه اليوم؛ فإن كنت قبضته فارحمه، وإن كان مريضًا فاشفه، وإن كان مسافرًا فأحسن صحابته. ويؤمن من معه من الكتاب) .\nضعيف جدًا\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (ص ٢٣٢) من طريق إسحاق بن المنذر: أخبرنا فرات بن السائب الجزري عن ميمون بن مهران عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته فرات بن السائب هذا؛ قال البخاري:\n\"منكر الحديث\". وقال النسائي والدارقطني:\n\"متروك\". وقال ابن حبان (٢/ ٢٠٧):\n\"كان ممن يروي الموضوعات عن الأثبات، ويأتي بالمعضلات عن الثقات، لا يجوز الاحتجاج به، ولا الرواية عنه، ولا كتابة حديثه إلا على سبيل الاختبار\".\nقلت: وإسحاق بن المنذر؛ لم يذكر فيه ابن أبي حاتم (١/ ١/ ٢٣٥) جرحًا ولا تعديلًا.","vol":"11","page":267},{"text":"<span data-type=\"title\" id=toc-5184>٥١٦٣ </span>- (من أحيا ليلتي العيدين إيمانًا واحتسابًا؛ لم يمت قلبه حين تموت القلوب) .\nموضوع\nأخرجه الأصفهاني في \"الترغيب\" (ص ١٠١ - مصورة الجامعة) من طريق عمر بن هارون البلخي عن ثور بن يزيد عن خالد بن معدان عن أبي أمامة الباهلي ﵁ مرفوعًا.\nقلت: وهذا موضوع؛ آفته البلخي هذا؛ فإنه كذاب؛ كما تقدم مرارًا، فانظر الحديث (٢٨٨) .\nوقد رواه بقية عن ثور بن يزيد، وقد سبق تخريجه برقم (٥٢١)، وكنت ذكرت هناك أن بقية مدلس، وأنه لا يبعد أن يكون شيخه الذي أسقطه من أولئك الكذابين.\nفأقول الآن: فقد تعين الآن الكذاب الذي يمكن أن يكون بقية تلقاه عنه ثم دلسه، ألا وهو البلخي هذا.\nوخالفهما إبراهيم بن محمد؛ فقال: قال ثور بن يزيد: عن خالد بن معدان عن أبي الدرداء موقوفًا به.\nأخرجه البيهقي في \"الشعب\" (٣/ ٣٤١/ ٣٧١١) .\nوإبراهيم هذا متهم.","vol":"11","page":268},{"text":"<span data-type=\"title\" id=toc-5185>٥١٦٤ </span>- (أوحى الله تعالى إلى آدم ﵇؛ أن يا آدم! حج هذا البيت قبل أن يحدث بك حدث الموت. قال: وما حدث علي يا ربي؟! قال: ما لا تدري، وهو الموت. قال: وما الموت؟ قال: سوف","vol":"11","page":268},{"text":"تذوقه. قال: من أستخلف (١) في أهلي؟ قال: اعرض ذلك على السماوات والأرض والجبال؛ فعرض على السماوات فأبت، وعرض على الأرض فأبت، وعرض على الجبال فأبت، وقبله ابنه؛ قاتل أخيه، فخرج آدم ﵇ من أرض الهند حاجًا، فما نزل منزلًا أكل فيه وشرب؛ إلا صار عمرانًا بعده وقرى، حتى قدم مكة؛ فاستقبلته الملائكة بالبطحاء، فقالوا: السلام عليك يا آدم! بر حجك، أما إنا قد حججنا هذا البيت قبلك بألفي عام.\n- قال أنس ﵁: قال رسول الله - ﷺ -: والبيت يؤمئذ ياقوتة حمراء جوفاء، لها بابان، من يطوف يرى من في جوف البيت، ومن في جوف البيت يرى من يطوف -؛ فقضى آدم نسكه؛ فأوحى الله إليه: يا آدم! قضيت نسكك؟ قال: نعم يا رب! قال: فسل حاجتك تعط. قال: حاجتي أن تغفر لي ذنبي وذنب ولدي. قال: أما ذنبك يا آدم؛ فقد غفرناه حين وقعت بذنبك، وأما ذنب ولدك؛ فمن عرفني، وآمن بي، وصدق رسلي وكتابي؛ غفرنا له ذنبه) .\nموضوع\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (١/ ٤٣٤-٤٣٥/ ١٠٢١) من طريق عمران بن عبد الرحيم: أخبرنا عبد السلام بن مطهر: أخبرنا أبو هرمز عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو هرمز هذا - واسمه نافع -، وهو كذاب عند ابن معين؛ كما تقدم في حديث آخر له موضوع برقم (٤٤٦)، واتهمه ابن حبان\n_________\n(١) الأصل: (استخلفت)؛ وعليها ضبة! والمثبت من \" الترغيب \". (الناشر)","vol":"11","page":269},{"text":"أيضًا؛ فقال في \"الضعفاء والمتروكين\" (٢/ ٥٨ - حلب):\n\"كان ممن يروي عن أنس ما ليس من حديثه، كأنه أنس آخر، ولا أعلم له سماعًا، لا يجوز الاحتجاج به، ولا كتابة حديثه إلا على سبيل الاعتبار\".\nثم ساق له أحاديث كثيرة، لوائح الوضع على بعضها ظاهرة.\nوعمران بن عبد الرحيم؛ قال السليماني:\n\"فيه نظر، هو الذي وضع حديث أبي حنيفة عن مالك رحمهما الله تعالى\".\nوالحديث أشار المنذري في \"الترغيب\" (٢/ ١٠٩) إلى تضعيفه، فقصر! ذلك؛ لما عرفت من حال نافع وعمران، مع أن آثار الوضع عليه بينة!\n<span data-type=\"title\" id=toc-5186>٥١٦٥ </span>- (ما من عبد ولا أمة يضن بنفقة ينفقها فيما يرضي الله؛ إلا أنفق أضعافها فيما يسخط الله، وما من عبد يدع الحج لحاجة عرضت له من حوائج الدنيا؛ إلا رأى محقه قبل أن يقضي الله له تلك الحاجة - يعني: حجة الإسلام -، وما من عبد يدع المشي في حاجة أخيه المسلم - قضيت أو لم تقض -؛ إلا ابتلي بمعونة من مأثم عليه، ولا يؤجر فيه) .\nمنكر\nأخرجه الأصفهاني في \"الترغيب والترهيب\" (١/ ٤٤٦/ ١٠٥٢ - ط) من طريق الحكم بن سليمان بن أبي يزيد الهمذاني عن أبي حمزة الثمالي عن أبي جعفر محمد بن علي عن أبيه عن جده ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو حمزة الثمالي متفق على ضعفه، بل تركه الدارقطني وغيره. وقال النسائي:","vol":"11","page":270},{"text":"\"ليس بثقة\". وقال ابن حبان (١/ ٢٠٦):\n\"كثير الوهم في الأخبار، حتى خرج عن حد الاحتجاج به، مع غلوه في تشيعه\".\nوالحديث؛ قال المنذري (٢/ ١١٠) - بعدما عزاه للأصبهاني -:\n\"وفيه نكارة\".\n<span data-type=\"title\" id=toc-5187>٥١٦٦ </span>- (المقام المحمود، ذاك يوم ينزل الله تعالى على كرسيه، يئط كما يئط الرحل الجديد من تضايقه به، وهو كسعة ما بين السماء والأرض، فيجاء بكم حفاة عراة غرلًا، فيكون أول من يكسى إبراهيم، يقول الله: اكسوا خليلي، فيؤتى بريطتين بيضاوين من رباط الجنة، ثم أكسى على إثره، ثم أقوم على يمين الله مقامًا يغبطني الأولون والآخرون) .\nمنكر بهذا التمام\nأخرجه الدارمي (٢/ ٣٢٥): حدثنا محمد بن الفضل: حدثنا الصعق بن حزن عن علي بن الحكم عن عثمان بن عمير عن أبي وائل عن ابن مسعود عن النبي - ﷺ - قال: قيل له:\nما المقام المحمود؟ قال: \"ذاك ... \" الحديث.\nوأخرجه أحمد أيضًا (١/ ٣٩٨): حدثنا عارم بن الفضل: حدثنا أبو سعيد: حدثنا ابن زيد: حدثنا علي بن الحكم البناني عن عثمان عن إبراهيم عن علقمة والأسود عن ابن مسعود به نحوه؛ دون ذكر النزول والكرسي والأطيط والسعة.\nقلت: ومع هذا الاختلاف في الإسناد والمتن؛ فمداره - كما ترى - على محمد ابن الفضل - ولقبه عارم -، وهو ثقة من رجال الشيخين؛ لكنه كان اختلط، فمن الممكن أن يكون هذا الاختلاف منه.","vol":"11","page":271},{"text":"ويمكن أن يكون من عثمان بن عمير؛ فإنه - مع ضعفه - مختلط مدلس؛ قال الحافظ:\n\"ضعيف، واختلط، وكان يدلس، ويغلو في التشيع\". قال ابن حبان (٢/ ٩٥):\n\"كان ممن اختلط؛ حتى لا يدري ما يحدث به، ولا يجوز الاحتجاج بخبره\".\nقلت: وقد كنت خرجت حديثين آخرين في الأطيط تحت الحديث (٨٦٦)، وذكرت عن الحافظ الذهبي أنه لا يصح فيه شيء، أحدهما من حديث ابن مسعود من طريق منقطعة، وذكرت بأني وجدته من طريق موصولة، فهي هذه. وبينت هناك أنه مما يؤكد بطلان هذا الحديث: أنه صح تفسير المقام المحمود بالشفاعة العظمى، فراجعه.\nوإنما يصح من حديث الترجمة قوله - ﷺ -:\n\"يحشر الناس حفاة عراة غرلًا، فأول من يكسى إبراهيم ﵇\"، ثم قرأ: (كما بدأنا أول خلق نعيده) .\nأخرجه أحمد (١/ ٢٢٣،٢٣٥،٢٥٣)، والبخاري (٨/ ٣٥٣ - فتح)، ومسلم (٨/ ١٥٧)، والترمذي (٣١٦٧) - وصححه -، والنسائي (١/ ٢٩٥)، وابن حبان (٧٢٧٣،٧٣٠٣) من حديث ابن عباس ﵁.\n<span data-type=\"title\" id=toc-5188>٥١٦٧ </span>- (أشهدوا هذا الحجر خيرًا؛ فإنه يوم القيامة شافع مشفع، له لسان وشفتان يشهد لمن استلمه) .\nمنكر بهذا اللفظ\nأخرجه الطبراني في \"الأوسط\" (١/ ١١٨/ ١ -","vol":"11","page":272},{"text":"زوائده): حدثنا إسماعيل بن إبراهيم بن العلاء الحمصي: حدثنا إسماعيل ابن عياش: أخبرنا الوليد بن عباد عن خالد الحذاء عن عطاء عن عائشة مرفوعًا. وقال:\n\"لم يروه عن خالد إلا الوليد\".\nقلت: وهو مجهول العين؛ قال ابن عدي (ق ٤١٠/ ١):\n\"ليس بمستقيم، ولا يروي عنه غير إسماعيل بن عياش، والوليد ليس بمعروف\".\nوأما ابن حبان؛ فذكره في \"الثقات\" على قاعدته المعروفة!\nوإسماعيل بن عياش ثقة في الشاميين، ولا يدرى إذا كان الوليد بن عباد منهم أم لا؟! وقال المنذري (٢/ ١٢٣) - وتبعه الهيثمي (٣/ ٢٤٢) -:\n\"رواه الطبراني في \"الأوسط\"، ورواته ثقات؛ إلا أن الوليد بن عباد مجهول\"!\nقلت: وفي إطلاق التوثيق نظر من وجهين:\nالأول: ما سبقت الإشارة إليه في ابن عياش.\nوالآخر: أن شيخ الطبراني لم أجد من وثقه؛ بل الظاهر أنه من شيوخه المقلين المجهولين؛ فإنه لم يخرج له في \"المعجم الصغير\"، ولم يترجم له ابن عساكر في \"تاريخ دمشق\". والله أعلم.\nواعلم أن في فضل الحجر الأسود أحاديث صحيحة؛ لكن ليس فيها: أنه شافع مشفع، ولا قوله: \"أشهدوا هذا الحجر خيرًا\"، ومن أجل ذلك خرجته هنا.","vol":"11","page":273},{"text":"<span data-type=\"title\" id=toc-5189>٥١٦٨ </span>- (إن الخيل معقود في نواصيها الخير إلى يوم القيامة، وأهله معانون عليها، والمنفق عليها كالباسط يديه بالصدقة، وأبوالها وأرواثها لأهلها عند الله يوم القيامة من مسك الجنة) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٢٩-٢٣٠)، وابن قانع في \"المعجم\" من طريق سعيد بن سنان عن يزيد بن عبد الله بن عريب عن أبيه عن جده مرفوعًا. وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد، تفرد به سعيد\".\nقلت: وهو أبو مهدي الحمصي؛ قال الحافظ:\n\"متروك، رماه الدارقطني وغيره بالوضع\".\nومن فوقه فيهم جهالة؛ كما أفاده الحافظ في \"اللسان\" عن الحافظ العلائي. وإليهم أشار الهيثمي بقوله (٥/ ٢٥٩):\n\"وفيه من لم أعرفه\". وقال المنذري (٢/ ١٦١):\n\"رواه الطبراني في \"الكبير\"، و\"الأوسط\"، وفيه نكارة\".\nقلت: وهي في قوله: \"وأبوالها ... \" إلخ.\nوأما ما قبله؛ فصحيح ثابت من حديث أبي هريرة وأبي كبشة وغيرهما، أخرجها أبو عوانة في \"مستخرجه\" (٥/ ١٥،١٩) وغيره، وانظر \"التعليق الرغيب\" (٢/ ١٦٠،١٦١) .\n(فائدة): قال ابن حجر في \"الإصابة\":","vol":"11","page":274},{"text":"\"و(عريب) بمهملة، بوزن عظيم\".\nقلت: وساق له - هو وابن عبد البر من قبله - حديثًا آخر في الخيل من رواية ابنه عبد الله عنه. وقال ابن عبد البر (٣/ ١٢٣٩):\n\"ليس حديثه بالقائم\".\n<span data-type=\"title\" id=toc-5190>٥١٦٩ </span>- (إن لم تغل أمتي؛ لم يقم لهم عدو أبدًا) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٣٥) قال: حدثنا موسى ابن هارون: حدثنا إسحاق بن راهويه: أنبأنا بقية بن الوليد: حدثني محمد بن عبد الرحمن اليحصبي: حدثني أبي عن حبيب بن مسلمة قال: سمعت أبا ذر يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقال أبو ذر لحبيب بن مسلمة: هل يثبت لكم العدو حلب شاة؟ قال: نعم، وثلاث شياه غزر، قال أبو ذر: غللتم ورب الكعبة! وقال:\n\"لا يروى عن أبي ذر إلا بهذا الإسناد، تفرد به بقية\".\nوهو ثقة إذا صرح بالتحديث كما فعل هنا.\nلكن عبد الرحمن اليحصبي - وهو ابن عرق الحمصي -؛ لم يوثقه غير ابن حبان، ولا روى عنه غير ابنه محمد؛ كما في \"الميزان\"، فهو في عداد المجهولين، فهو علة هذا الحديث.\nفقول المنذربي في \"الترغيب\" (٢/ ١٨٦):\n\"رواه الطبراني في \"الأوسط\" بإسناد جيد، ليس فيه ما يقال؛ إلا تدليس","vol":"11","page":275},{"text":"بقية بن الوليد؛ فقد صرح بالتحديث\"!\nونحوه في \"المجمع\" (٥/ ٣٣٨) !\nأقول: فهو مردود، وهو أثر من آثار اعتدادهما بتوثيق ابن حبان، الذي نبهنا على تساهله في التوثيق مرارًا. ولذلك؛ لم يعتد الحافظ ابن حجر بتوثيقه لابن عرق هذا؛ فقال فيه:\n\"مقبول\"؛ يعني: عند المتابعة، وإلا؛ فهو لين الحديث إذا تفرد؛ كما نبه عليه في المقدمة.\nوقد أشار الذهبي إلى جهالته؛ فقال في \"الميزان\":\n\"وعنه ابنه محمد وحده\". كما أشار إلى تليين توثيق ابن حبان إياه بقوله في \"المغني\":\n\"وثق\".\n<span data-type=\"title\" id=toc-5191>٥١٧٠ </span>- (يا بنية! قومي، فاشهدي رزق ربك ﷿، ولا تكوني من الغافلين؛ فإن الله ﷿ يقسم أرزاق الناس ما بين طلوع الفجر إلى طلوع الشمس) .\nموضوع\nأخرجه ابن بشران في \"الأمالي\" (ق ٣٩/ ١)، والبيهقي في \"الشعب\" (٢/ ٣٥/ ١-٢) كلاهما من طريق المشمعل بن ملحان القيسي: حدثنا عبد الملك بن هارون بن عنترة عن أبيه عن جده عن فاطمة بنت محمد ﵂ قالت:\nمر بي رسول الله - ﷺ - وأنا مضطجعة متصبحة، فحركني برجله، ثم قال: ...","vol":"11","page":276},{"text":"فذكره. وقال البيهقي:\n\"إسناده ضعيف\"!\nقلت: كيف هذا؛ وعبد الملك بن هارون متهم بالكذب؟! فقال يحيى:\n\"كذاب\". وقال البخاري:\n\"منكر الحديث\". وقال ابن حبان (٢/ ١٣٣):\n\"كان ممن يضع الحديث، لا يحل كتابة حديثه إلا على جهة الاعتبار\".\nوالمشمعل بن ملحان؛ صدوق يخطىء؛ كما في \"التقريب\".\nقلت: وقد خالفه في إسناده إسماعيل بن مبشر بن عبد الله الجوهري عن عبد الملك بن هارون بن عنترة عن أبيه عن جده عن علي قال:\nدخل رسول الله - ﷺ - على فاطمة بعد أن صلى الصبح وهي نائمة ... فذكر معناه.\nرواه البيهقي.\nقلت: وإسماعيل هذا؛ لم أجد له ترجمة الآن.\nوالحديث؛ أشار المنذري في \"الترغيب\" (٣/ ٥) لضعفه؛ وعزاه للبيهقي وحده.\n<span data-type=\"title\" id=toc-5192>٥١٧١ </span>- (من قال حين يدخل السوق: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، لا إله إلا الله، والله أكبر، والحمد لله، وسبحان الله، ولا حول ولا","vol":"11","page":277},{"text":"قوة إلا بالله؛ كتب الله له ألفي ألف حسنة، ومحا عنه ألفي ألف سيئة، ورفع له ألفي ألف درجة) .\nموضوع\nأخرجه ابن السني في \"عمل اليوم والليلة\" (رقم ١٨٣) من طريق نهشل بن سعيد عن الضحاك بن مزاحم عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته نهشل هذا؛ قال ابن حبان (٣/ ٥٢):\n\"كان يروي عن الثقات ما ليس من حديثهم، لا يحل كتابه حديثه إلا على جهة التعجب، كان إسحاق بن إبراهيم الحنظلي يرميه بالكذب\".\nقلت: وقد صح الحديث من رواية ابن عمر وأبيه عمر دون الزيادة في الذكر بعد قوله: \" وهو على كل شيء قدير\"، وبلفظ: \"ألف ألف ... \" في كل الجمل الثلاث، لكن في حديث ابن عمر: \"بنى له بيتًا في الجنة\" بدل قوله: \"ورفع له ألف ألف درجة\"، وهو رواية في حديث عمر؛ كما حققته في \"التعليق الرغيب على الترغيب والترهيب\" (٣/ ٥) (١) .\n<span data-type=\"title\" id=toc-5193>٥١٧٢ </span>- (لأن يجعل أحدكم في فيه ترابًا؛ خير له من أن يجعل في فيه ما حرم الله عليه) .\nضعيف\nأخرجه أحمد (٢/ ٢٥٧)، وابن أبي الدنيا في \"الورع\" (ق ١٦٧/ ٢ و٨٤/ ١١٧ ط)، وعنه البيهقي في \"شعب الإيمان\" (٥/ ٥٧/ ٥٧٦٣) من طريق محمد بن إسحاق عن سعيد بن يسار مولى الحسن بن علي عن أبي هريرة ﵁ مرفوعًا. وقال البيهقي:\n_________\n(١) والضحاك لم يسمع من ابن عباس؛ كما ذكر الشيخ في \" الضعيفة \" (٧ / ٤٠٠) . (الناشر)","vol":"11","page":278},{"text":"\"وروى حفص بن عبد الرحمن عن أبي إسحاق عن سعيد بن يسار عن أبي هريرة، والأول أولى\".\nقلت: في الإسناد الأول محمد بن إسحاق، وهو مدلس، وقد عنعنه.\nوفي الإسناد الآخر حفص بن عبد الرحمن، ولم أعرفه، ولا رأيت من وصله عنه.\nوقوله: \"عن أبي إسحاق\"؛ لعله وهم منه [أو من بعض النساخ]؛ فإنهم لم يذكروه في الرواة عن (سعيد بن يسار)؛ والصواب: \"ابن إسحاق\".\nإذا عرفت هذا؛ فقد أخطأ - أو تساهل - في هذا الحديث جماعة، فلا بأس من بيان ذلك، فأقول:\n١- المنذري؛ فإنه قال في \"الترغيب\" (٣/ ١٣/ ١٢):\n\"رواه أحمد بإسناد جيد\"!\n٢- الهيثمي؛ فقال في \"المجمع\" (١٠/ ٢٩٣):\n\"رواه أحمد، ورجاله رجال \"الصحيح\"؛ غير محمد بن إسحاق؛ وقد وثق\"!\nقلت: فسكت عن عنعنته، فاغتر به الجهلة الثلاثة؛ فحسنوه في تعليقهم على \"الترغيب\" (٢/ ٥٣٦) .\n٣- السيوطي في \"الجامع الصغير\" و\"الكبير\" (٢/ ٦٣٦)؛ فإنه غفل عن عزوه لأحمد، فعزاه للبيهقي فقط، فكان ذلك مدعاة لوقوع شارحه وغيره في الخطأ كما يأتي.","vol":"11","page":279},{"text":"٤- المناوي في \"فيض القدير\"؛ فإنه أعله بما ليس بعلة، فقال - معللًا رواية البيهقي -:\n\"وفيه إبراهيم بن سعيد، قال الذهبي: مجهول، منكر الحديث. ورواه عنه أيضًا أحمد، وابن منيع، والديلمي\"!\nقلت: فيه ما يأتي:\nأولًا: إبراهيم بن سعيد ليس هو الذي ضعفه الذهبي؛ فإن هذا مدني متقدم الطبقة. وأما صاحب هذا الحديث؛ فهو (إبراهيم بن سعيد الجوهري البغدادي)، وهو شيخ ابن أبي الدنيا فيه، يرويه عن يزيد بن هارون: حدثنا محمد بن إسحاق؛ وهو ثقة من شيوخ مسلم، وذكروه في شيوخ ابن أبي الدنيا أيضًا. وقال الحافظ فيه:\n\"من العاشرة\"، وفي الذي قبله:\n\"من السابعة\". فأين هذا من هذا؟!\nثانيًا: ظاهر كلامه يشعر بأن أحمد رواه عن هذا المجهول! وهو وهم فاحش أيضًا، والظاهر أيضًا أنه نقل عزوه لأحمد عن غيره، ولم يقف هو عليه في \"مسنده\"، وإلا؛ لما وقع منه هذا الخبط والخلط؛ فإنه رواه فيه عن (يزيد) مباشرة - وهو ابن هارون - شيخه.\nثالثًا: لو كان إبراهيم بن سعيد مجهولًا أو تضعيفًا؛ فلا يضر؛ فإنه متابع من الإمام أحمد كما رأيت، وإنما العلة عنعنة ابن إسحاق كما سبق.\n٥- أحمد شاكر ﵀؛ فإنه قال في تعليقه على \"المسند\" (١٣/ ٢٣٧):","vol":"11","page":280},{"text":"\"إسناده صحيح\"!\nوهذا على ما اختاره من الإعراض عن كلام الطاعنين فيه، وعدم الاعتداد بقاعدة: \"الجرح المفسر مقدم على التعديل\"؛ وذلك بسبب أخطائه وإن قلت، وتدليسه الذي رماه به الإمام أحمد وغيره. فقال الإمام:\n\"هو كثير التدليس جدًا، قيل له: فإذا قال: \"أخبرني\" و\"حدثني\"؛ فهو ثقة؟ قال: هو يقول: \"أخبرني\" ويخالف. فقيل له: أروى عنه يحيى بن سعيد؟ قال: لا\".\nوهذا جرح مفسر، لا يجوز هدره والإعراض عنه. ولذلك؛ كان من المقرر عند المتأخرين أن حديثه حسن بشرط التحديث؛ فتنبه!\nهذا أولًا.\nثم قال الشيخ ﵀:\n\"ذكره السيوطي في \"الجامع الصغير\"، ونسبه للبيهقي في \"الشعب\" فقط. وأعله المناوي براو ضعيف، فهو من وجه آخر، غير الذي في (المسند) \"!\nقلت: وهذا خطأ مبني على خطأ. والمعصوم من عصمه الله!\n<span data-type=\"title\" id=toc-5194>٥١٧٣ </span>- (إني لأعلم أرضًا يقال لها: عمان؛ ينضح بجانبها - وفي رواية: بناحيتها - البحر؛ الحجة منها أفضل من حجتين من غيرها) .\nضعيف\nأخرجه أحمد (٢/ ٣٠) قال: حدثنا يزيد: أخبرنا جرير بن حازم، وإسحاق بن عيسى قال: حدثنا جرير بن حازم عن الزبير عن الخريت عن الحسن بن هادية قال:","vol":"11","page":281},{"text":"لقيت ابن عمر - قال إسحاق: - فقال لي: ممن أنت؟ قلت: من أهل عمان. قال: من أهل عمان؟ قلت: نعم، قال: أفلا أحدثك ما سمعت من رسول الله - ﷺ -؟! قلت: بلى! فقال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف رجاله كلهم ثقات؛ غير الحسن بن هادية، وقد أورده الحافظ في \"التعجيل\" لهذا الحديث، وقال:\n\"وعنه الزبير بن الخريت (وفي الأصل: الحريث، وهو تصحيف)؛ ذكره ابن حبان في (الثقات) \".\nوأورده أيضًا في \"لسان الميزان\"، وقال:\n\"قال ابن أبي حاتم عن أبيه: لا أعرفه\".\nوأما قول العلامة الشيخ أحمد محمد شاكر في تعليقه على هذا الحديث من \"المسند\":\n\"إسناده صحيح\"! فغير صحيح؛ لأنه جرى على الاعتداد بتوثيق ابن حبان، وقد عرف عند العلماء أن توثيق ابن حبان مجروح؛ لأنه بناه على قاعدة له وحده، وهي:\nأن الرجل إذا روى عنه ثقة، ولم يعرف عنه جرح؛ فهو ثقة عنده!\nوعلى ذلك بنى كتابه المعروف بـ \"الثقات\"، وكذلك تجد فيه كثيرًا من المجاهيل عند الجمهور؛ إنما أورده ابن حبان فيه لرواية ثقة عنده، ومن العجائب أنه يقول في بعضهم: \"روى عنه مهدي بن ميمون؛ لا أدري من هو ولا ابن من هو؟! \"!! انظر ترجمة أيوب عن أبيه عن كعب بن سور من \"اللسان\"، وانظر مقدمته أيضًا (١/ ١٤) .","vol":"11","page":282},{"text":"وقد وقع الشيخ أحمد شاكر في كثير من الخطيئات في تصحيح أحاديث من \"المسند\" وغيره؛ بسبب تقليده لابن حبان في هذه القاعدة الباطلة؛ كما حققه الحافظ في المقدمة المشار إليها، وقد حاولت إقناعه بالرجوع عن ذلك حين اجتمعت به في \"المدينة الطيبة\" على ساكنها أفضل الصلاة وأتم التسليم بعد أداء فريضة الحج سنة ١٣٦٨، وأوردت له خلاصة كلام الحافظ، والمثال الذي نقلته عنه آنفًا، فلم يعتد ذلك، وصرح بأنه لا ينظر إلى نقله عن ابن حبان بعين الاعتبار؛ لأنه وقف على خطيئات له فيما ينقله عن بعض الأئمة، فأردت التبسط معه في الموضوع؛ فرأيته يضيق صدره بذلك، فلا أدري أهو من طبعه؛ أم هو أمر عارض له لمرضه؛ فإنه كان ملازمًا فراشه في الفندق؟! فأمسكت عن الكلام معه في هذه المسألة؛ وفي نفسي حسرات من قلة الاستفادة من مثل هذا الفاضل!\nومن المؤسف حقًا؛ أن ترى جل العلماء الذين لقيتهم في مكة والمدينة ليس عندهم رحابة صدر في البحث، بل هم يريدون أن يفرضوا آراءهم على من يباحثهم فرضًا، سواء اقتنعوا بذلك أم لا، ثم هم يقولون عن أنفسهم: إنهم سلفيون أو سنيون أو من أهل الحديث!\nهذا؛ وقد روي الحديث بلفظ آخر، ومن الطريق نفسه؛ إلا أنه عن الخريت عن تابعي آخر، فوجب سوقه وبيان علته، وهو:\n<span data-type=\"title\" id=toc-5195>٥١٧٤ </span>- (إني لأعلم أرضًا يقال لها: عمان؛ ينضح بناجيتها البحر، بها حي من العرب، لو أتاهم رسولي؛ ما رموه بسهم ولا حجر) .\nضعيف\nأخرجه أحمد (١/ ٤٤)، والحارث في \"مسنده\" (١٢٤/ ١ - زوائده)، وأبو يعلى (١/ ٣٥)، والضياء المقدسي في \"الأحاديث المختارة\" (رقم ٤،٥ - بتحقيقي) - من طريق أبي يعلى وغيره -، والعقيلي في \"الضعفاء\"","vol":"11","page":283},{"text":"(ص ٣٦٩) عن جرير بن حازم: أنبأنا الزبير بن الخريت عن أبي لبيد قال:\nخرج رجل من (طاحية) مهاجرًا يقال له: (بيرح بن أسد)، فقدم المدينة بعد وفاة رسول الله - ﷺ - بأيام، فرآه عمر ﵁، فعلم أنه غريب، فقال له: من أنت؟ قال: من أهل (عمان)؟ قال: نعم، فأخذ بيده، فأدخله على أبي بكر ﵁، فقال: هذا من الأرض التي سمعت رسول الله - ﷺ - يقول: ... فذكره.\nوالسياق لأحمد. وقال الضياء:\n\"قال أحمد: إنما هو \"سمعت -\". وقال يزيد (يعني: ابن هارون): \"سمعت\" بالرفع\".\nقلت: ولعل النصب أقرب إلى الصواب. ولفظ العقيلي صريح في ذلك؛ فإنه قال:\nفقال عمر لأبي بكر ﵄: ما سمعت النبي - ﷺ - يقول في أهل عمان؟ فقال أبو بكر: سمعت النبي - ﷺ - يقول: ... فذكره.\nولفظ أبي يعلى نحوه. ولذلك؛ أورده هو والإمام أحمد في (مسند أبي بكر ﵁) .\nوإسناده صحيح، رجاله ثقات رجال الشيخين؛ غير أبي لبيد - واسمه لمازة بن زبار الأزدي البصري -، وهو ثقة؛ لكنه لم يلق أبا بكر؛ كما قال ابن المديني؛ بل قال ابن حبان في \"الثقات\" (١/ ١٩٨):\n\"يروي عن علي بن أبي طالب؛ إن كان سمع منه\".","vol":"11","page":284},{"text":"قلت: فعلة الإسناد الانقطاع، ولعل أبا لبيد تلقاه من طريق (بيرح) صاحب القصة؛ ولا أعرفه بجرح أو التعديل؛ فقد أورده الحافظ في فصل: \"من أدرك النبي صلي الله عليه ويلم ولم يجتمع به؛ سواء أسلم في حياته أم بعده\".\nثم ساق له هذا الحديث؛ وقال:\n\"قال الرشاطي: قدم المدينة بعد وفاة النبي - ﷺ - بأيام، وكان قد رآه. كذا قال\".\nوبالجملة؛ فلم تطمئن النفس لتصحيح هذا الحديث؛ للانقطاع المذكور. والله ﷾ أعلم.\nنعم؛ قد صح الشطر الثاني من الحديث، رواه مسلم وغيره من طريق أخرى عن أبي برزة الأسلمي مرفوعًا بلفظ:\n\"لو أنك أتيت أهل عمان؛ ما سبوك ولا ضربوك\".\nوهو مخرج في \"الصحيحة\" برقم (٢٧٣٠) .\n<span data-type=\"title\" id=toc-5196>٥١٧٥ </span>- (المؤمنون بعضهم لبعض نصحة وادون؛ وإن بعدت منازلهم وأبدانهم، والفجرة بعضهم لبعض غششة متخاونون؛ وإن اقتربت منازلهم وأبدانهم) .\nموضوع\nأخرجه أبو بكر المعدل في \"اثنا عشر مجلسًا من الأمالي\" (٢/ ١): حدثنا أبو محمد بن حيان: حدثنا إبراهيم بن داود: حدثنا النوفلي بحلب: حدثنا عبيد بن الصلت الحلبي: حدثنا علي بن الحسن الشامي: حدثنا سعيد بن أبي عروبة وخليد بن دعلج عن قتادة عن أنس مرفوعًا.","vol":"11","page":285},{"text":"قلت: وهذا إسناد موضوع؛ آفته الشامي هذا؛ قال ابن حبان في \"الضعفاء\" (٢/ ١١٤):\n\"يروي عن مالك وسليمان بن بلال ما ليس من أحاديثهم، لا يحل كتابة حديثه إلا على جهة التعجب\". وقال الدارقطني:\n\"يكذب، يروي عن الثقات بواطيل: مالك، والثوري، وابن أبي ذئب، وغيرهم\".\nوأبو محمد بن حيان: هو الحافظ المعروف بأبي الشيخ؛ صاحب كتاب \"طبقات الأصبهانيين\" وغيره، وقد أخرج هذا الحديث في \"كتاب التوبيخ\"؛ كما في \"الترغيب\" (٣/ ٢٤)؛ وأشار لضعفه.\nوأخرجه الأصبهاني في \"الترغيب\" (٢/ ٩٩٠/ ٢٤٢٥)، والبيهقي في \"شعب الإيمان\" (٢/ ٤٤٨/ ١ و٦/ ١١٤/ ٧٦٤٨ - ط) من طريق أخرى عن علي بن الحسن به. وقال البيهقي:\n\"في هذا الإسناد ضعف\"!\nقلت: وهذا تساهله وتسامحه في النقد! وقلده الثلاثة المعلقون على \"ترغيب المنذري\" (٢/ ٥٦٣) !\n<span data-type=\"title\" id=toc-5197>٥١٧٦ </span>- (من قال: لا إله إلا الله قبل كل شيء، ولا إله إلا الله بعد كل شيء، [ولا إله إلا الله يبقى ربنا ويفنى كل شيء]؛ عوفي من الهم والحزن) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٩٣): حدثنا محمد","vol":"11","page":286},{"text":"ابن زكريا: أخبرنا العباس: أخبرنا أبو هلال عن قتادة عن سعيد بن المسيب عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن زكريا هذا - وهو الغلابي -؛ كما صرح به الطبراني في حديث آخر قبله؛ قال الدارقطني:\n\"يضع الحديث\". وساق له الذهبي حديثًا ظاهر الوضع؛ وقال:\n\"فهذا من كذب الغلابي\".\nقلت: فهو الآفة. ولقد أبعد الهيثمي النجعة؛ فأعله بمن فوقه، فقال (١٠/ ١٣٧):\n\"رواه الطبراني، وفيه العباس بن بكار، وهو ضعيف، ووثقه ابن حبان\"!\n<span data-type=\"title\" id=toc-5198>٥١٧٧ </span>- (مسكين مسكين: رجل ليس له امرأة؛ وإن كان كثير المال، ومسكينة مسكينة: امرأة ليس لها زوج؛ وإن كانت كثيرة المال) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (١/ ١٦٢/ ١-٢ - زوائده)، والواحدي في \"الوسيط\" (٣/ ١١٤/ ٢) عن خالد بن خداش: أخبرنا محمد بن ثابت العبدي عن هارون بن رئاب عن أبي نجيح مرفوعًا. وقال الطبراني:\n\"لم يروه عن هارون إلا محمد\".\nقلت: وهو ضعيف؛ لسوء حفظه، وقد ترجمه ابن عدي في \"الكامل\" (ق ٣٢٩/ ١)، وساق له أحاديث مما أنكر عليه؛ ثم ختم ترجمته بقوله:\n\"وعامة أحاديثه مما لا يتابع عليه\".","vol":"11","page":287},{"text":"وله ترجمة في \"التهذيب\"، وجمهور من تكلم فيه ضعفه، وقد لخص ذلك الحافظ في \"التقريب\" فقال:\n\"صدوق، لين الحديث\".\nقلت: فعلى هذا؛ فالحديث لين ضعيف، مع أنه مرسل؛ لأن أبا نجيح تابعي؛ اسمه يسار.\nومن ذلك تعلم تساهل الهيثمي في قوله (٤/ ٢٥٢):\n\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات (!)؛ إلا أن أبا نجيح لا صحبة له\".\nثم رأيت البيهقي قد أخرج الحديث في \"الشعب\" (٢/ ١٣٤/ ٢) من طريق أخرى عن محمد بن ثابت به. وقال:\n\"أبو نجيح اسمه يسار، وهو والد عبد الله بن أبي نجيح، وهو من التابعين، والحديث مرسل\".\nوأورده المنذري في \"الترغيب\" (٣/ ٦٧) من حديث عبد الله بن عمرو بن العاص بلفظ:\n\"الدنيا متاع، ومن خير متاعها امرأة تعين زوجها على الآخرة، مسكين مسكين ... \" الحديث. وقال:\n\"ذكره رزين، ولم أره في شيء من أصوله، وشطره الأخير منكر\".\nقلت: شطره الأخير قد عرفت أصله، وأنه ضعيف.","vol":"11","page":288},{"text":"وأما الشطر الأول؛ فله أصل صحيح من حديث عبد الله بن عمرو بن العاص أن رسول الله - ﷺ - قال:\n\"الدنيا متاع، وخير متاع الدنيا: المرأة الصالحة\".\nأخرجه مسلم (٤/ ١٧٨)، والنسائي (٢/ ٧٢-٧٣)، وابن حبان (٤٠٢٠)، والبيهقي (٧/ ٨٠)، وأحمد (٢/ ١٦٨) من طريق شرحبيل بن شريك أنه سمع أبا عبد الرحمن الحبلي يحدث عن عبد الله بن عمرو به.\nوأخرجه ابن ماجه (١٨٥٥) من طريق عبد الرحمن بن زياد بن أنعم عن عبد الله بن يزيد عن عبد الله بن عمرو نحوه.\nوابن أنعم؛ ضعيف من قبل حفظه.\n<span data-type=\"title\" id=toc-5199>٥١٧٩ </span>(١) - (أول ما يوضع في ميزان العبد نفقته على أهله) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (١/ ١٧٩/ ٢ - زوائده) عن عمر ابن يحيى الأبلي: أخبرنا عبد الحميد بن الحسن الهلالي عن محمد بن المنكدر عن جابر مرفوعًا. وقال:\n\"لم يروه عن ابن المنكدر إلا عبد الحميد\".\nقلت: وهو ضعيف عند الجمهور؛ كما تقدم تحت الحديث (٨٩٨) .\nوعمر بن يحيى الأبلي؛ اتهمه ابن عدي بسرقة الحديث.\nوقد رواه غيره عن عبد الحميد بلفظ آخر؛ سبق ذكره وتخريجه هناك.\n_________\n(١) كذا الأصل الخطي للشيخ - ﵀ - لم يذكر حديثًا برقم (٥١٧٨) . (الناشر)","vol":"11","page":289},{"text":"وقصر الحافظ الهيثمي في الكشف عن علته؛ فقال (٤/ ٣٢٥):\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه\"!\nوأشار المنذري في \"الترغيب\" (٣/ ٨٢) إلى تضعيف الحديث.\n<span data-type=\"title\" id=toc-5200>٥١٨٠ </span>- (من ترك الصلاة متعمدًا؛ فقد كفر جهارًا) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٤/ ١ - زوائده) عن أبي جعفر الرازي عن الربيع بن أنس عن أنس بن مالك مرفوعًا. وقال:\n\"لم يروه عن أبي جعفر إلا هاشم\".\nقلت: وأبو جعفر الرازي - واسمه عيسى بن أبي عيسى عبد الله بن ماهان -؛ ضعيف لسوء حفظه؛ قال الحافظ:\n\"صدوق، سيىء الحفظ، خصوصًا عن مغيرة\". وقال ابن حبان في \"الضعفاء\" (٢/ ١٢٠):\n\"كان ممن ينفرد بالمناكير عن المشاهير، لا يعجبني الاحتجاج بخبره إلا فيما وافق الثقات، ولا يجوز الاعتبار بروايته إلا فيما لم يخالف الأثبات\".\nقلت: وقد روى جماعة من الثقات عنه عن الربيع عن أبي العالية عن أبي هريرة عن النبي - ﷺ - حديثًا طويلًا في المعراج؛ فيه ألفاظ منكرة جدًا؛ كما قال الذهبي، وذكر نحوه ابن كثير. انظر تعليقي على \"الترغيب\" (١/ ١٩٩) .\nوأقول: وهذا الحديث من مناكيره عندي؛ فإن في الترهيب من ترك الصلاة أحاديث كثيرة صحيحة، وفي بعضها: \"فقد كفر\"؛ فزاد أبو جعفر:","vol":"11","page":290},{"text":"\"جهارًا\"؛ فهو منكر بهذه الزيادة. والله أعلم.\nومما يؤكد ذلك: أن يزيد الرقاشي قد رواه عن أنس مرفوعًا به نحوه، دون الزيادة المنكرة، ولفظه:\n\"ليس بين العبد والشرك إلا ترك الصلاة؛ فإذا تركها فقد كفر\".\nأخرجه ابن ماجه (١٠٨٠)، وابن نصر في \"كتاب الصلاة\" (٢٣٨/ ١-٢) من طرق عنه.\nوالرقاشي - وإن كان مضعفًا -؛ فإنه يشهد لحديثه أحاديث تراها في \"الترغيب\" (١/ ١٩٤)، ولذلك؛ أوردته في \"صحيح الجامع\" (٥٢٦٤) .\nومن ذلك؛ تعلم تساهل المنذري في قوله (١/ ١٩٥):\n\"رواه الطبراني في \"الأوسط\" بإسناد لا بأس به\"!\nونحوه في \"مجمع الزوائد\" (١/ ٢٩٥) !\n<span data-type=\"title\" id=toc-5201>٥١٨١ </span>- (كان إذا سمع النداء قال: اللهم! رب هذه الدعوة التامة، والصلاة القائمة، صل على محمد عبدك ورسولك، واجعلنا في شفاعته يوم القيامة. قال رسول الله - ﷺ -: من قال هذا عند النداء؛ جعله الله في شفاعتي يوم القيامة) .\nضعيف\nأخرجه الطبراني في \"الدعاء\" (٢/ ٩٩٩/ ٤٣٢) و\"الأوسط\" (١/ ٢٦/ ٢) عن محمد بن أبي السري: حدثنا عمرو بن أبي سلمة عن صدقة ابن عبد الله عن سليمان بن أبي كريمة عن أبي قرة عطاء بن قرة عن عبد الله","vol":"11","page":291},{"text":"ابن ضمرة السلولي: سمعت أبا الدرداء يقول: ... فذكره. وقال:\n\"لا يروى عن أبي الدرداء إلا بهذا الإسناد، تفرد به عمرو\".\nقلت: وهو التنيسي؛ ثقة من رجال الشيخين؛ لكن فوقه علل:\nالأولى: عطاء بن قرة؛ لم يوثقه غير ابن حبان. وقال علي بن المديني:\n\"شامي، لا أعرفه\".\nالثانية: سليمان بن أبي كريمة؛ قال ابن أبي حاتم (٢/ ١/ ١٣٨) عن أبيه:\n\"ضعيف الحديث\". وقال ابن عدي (ق ١٥٦/ ١) - وقد ساق له عدة أحاديث منكرة -:\n\"وله غير ما ذكرت، وليس بالكثير، وعامة أحاديثه مناكير، ويرويها عنه عمرو، ولم أر للمتقدمين فيه كلامًا، وقد تكلموا فيمن هو أمثل منه بكثير، ولم يتكلموا في سليمان هذا؛ لأنهم لم يخبروا حديثه\".\nالثالثة: صدقة بن عبد الله - وهو السمين - أبو معاوية، وهو ضعيف؛ كما جزم به الحافظ في \"التقريب\". وبه فقط أعله الهيثمي، فقال في \"المجمع\" (١/ ٣٣٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه صدقة بن عبد الله السمين؛ ضعفه أحمد والبخاري ومسلم وغيرهم، ووثقه دحيم وأبو حاتم وأحمد بن صالح المصري\"!\nقلت: وما دام أنهم اختلفوا فيه - وإن كان الراجح قول الأئمة المضعفين له -؛ فكان الأولى بالهيثمي أن يعله بشيخه سليمان بن أبي كريمة.","vol":"11","page":292},{"text":"والحديث؛ أخرجه الطبراني في \"الكبير\" بالإسناد المذكور بنحوه؛ كما في \"الترغيب\" (١/ ١١٤) - وأعله بصدقة -. وكذا الهيثمي.\nوقد صح الحديث من رواية جابر مرفوعًا بلفظ:\n\"من قال حين يسمع النداء: اللهم! رب هذه الدعوة التامة والصلاة القائمة! آت محمدًا الوسيلة والفضيلة، وابعثه مقامًا محمودًا الذي وعدته؛ حلت له شفاعتي يوم القيامة\".\nرواه البخاري، وأصحاب \"السنن\"، وغيرهم، وهو مخرج في \"صحيح أبي داود\" (٥٤٠) وغيره. وزيادة:\n\"إنك لا تخلف الميعاد\" فيه؛ شاذة لا تصح كما بينته هناك.\nوقد رويت في حديث آخر في إجابة المؤذن فيه زيادات منكرة، منها هذه، وهو مخرج برقم (٦٧١٤) .\n<span data-type=\"title\" id=toc-5202>٥١٨٢ </span>- (ما من مسلم يقول إذا أصبح: الحمد لله، ربي الله، لا أشرك به شيئًا، أشهد أن لا إله إلا الله؛ إلا ظل يغفر له ذنوبه حتى يمسي، وإن قالها إذا أمسى؛ بات يغفر له ذنوبه حتى يصبح) .\nضعيف جدًا\nأخرجه البزار في \"مسنده\" (ص ٣٠٢ - زوائده)، وابن السني في \"عمل اليوم والليلة\" (رقم ٥٩)، والطبراني في \"المعجم الكبير\" (١/ ٣٣/ ١) كلهم عن سعيد بن عامر عن أبان بن أبي عياش عن الحكم بن حيان المحاربي عن أبان المحاربي - وكان من الوفد الذين وفدوا إلى رسول الله - ﷺ - من عبد القيس - أن رسول الله - ﷺ - قال: ... فذكره.","vol":"11","page":293},{"text":"وخالفه الربيع بن بدر فقال: عن أبان عن عمرو بن الحكم عن عمرو بن معدي كرب قال: سمعت النبي - ﷺ - يقول: ... فذكره.\nأخرجه ابن السني (٦٠) .\nقلت: وأبان بن أبي عياش متروك.\nومثله الربيع بن بدر.\nلكن سعيد بن عامر ثقة، فالآفة من أبان.\n(تنبيه): لقد ساق الهيثمي في \"المجمع\" (١٠/ ١١٦) الحديث عن أبان المحاربي - وكان أحد الوفد ... فذكره كما تقدم، وقال:\n\"رواه البزار، وفيه أبان بن أبي عياش؛ وهو متروك\". ثم قال - عقبه مباشرة -:\n\"وعن الحكم بن حيان المحاربي - وكان من الوفد ... \" إلخ، وقال:\n\"رواه الطبراني، وفيه أبان بن أبي عياش؛ وهو متروك\"!!\nقلت: فقد وهم وهمًا فاحشًا، لزم منه جعل الحكم بن حيان المحاربي من الصحابة الذين وفدوا إلى النبي - ﷺ -! وهذا ما لم يقله أحد من قبله، والحديث عند الطبراني كما هو عند الآخرين من رواية الحكم عن أبان المحاربي، وفي ترجمة (أبان) أورده الطبراني، فالظاهر أنه سقط من قلمه: \"أبان المحاربي\" حين نقل الحديث من أصله، فكان هذا الخطأ، والمعصوم من عصمه الله تعالى!","vol":"11","page":294},{"text":"<span data-type=\"title\" id=toc-5203>٥١٨٣ </span>- (من اغتسل يوم الجمعة غفرت له ذنوبه وخطاياه، وإذا أخذ في المشي إلى الجمعة؛ كان له بكل خطوة عمل عشرين سنة، فإذا فرغ من صلاة الجمعة؛ أجيز بعمل مئتي سنة) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٥٠/ ١): حدثنا جبرون ابن عيسى المقرىء المصري: حدثنا يحيى بن سليمان الحفري المغربي: حدثنا عباد بن عبد الصمد أبو معمر عن أنس بن مالك: سمعت أبا بكر الصديق يقول: ... فذكره مرفوعًا. وقال:\n\"لا يروى عن أبي بكر إلا بهذا الإسناد، تفرد به يحيى\".\nقلت: وهو ضعيف؛ كما تقدم تحت الحديث (٣١٦،٣١٧) .\nوجبرون غير معروف عندي؛ كما تقدم هناك.\nلكن الآفة من عباد بن عبد الصمد؛ قال ابن حبان في \"الضعفاء\" (٢/ ١٧٠-١٧١):\n\"منكر الحديث جدًا، يروي عن أنس ما ليس من حديثه، وما أراه سمع منه شيئًا، فلا يجوز الاحتجاج به فيما وافق الثقات؛ فكيف إذا انفرد بأوابد؟! وهو الذي روى عن أنس مرفوعًا: (أمتي على خمس طبقات ...) \"؛ فذكره بتمامه وقد مضى تخريجه والكلام على طرقه برقم (٢٩٤٠) .\nوالحديث؛ قال الهيثمي (٢/ ١٧٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه عباد بن عبد الصمد أبو معمر؛ ضعفه البخاري وابن حبان\".","vol":"11","page":295},{"text":"قلت: والأقرب إلى الصواب أن يقال: ضعفه جدًا ... بل إن ابن حبان اتهمه بالوضع، وقد ذكرت نص عبارته آنفًا. وأما البخاري فقد قال فيه:\n\"منكر الحديث\". وهذا جرح شديد منه؛ كما سبق التنبيه عليه مرارًا.\nثم إن الحديث رواه الطبراني في \"الأوسط\" (١/ ٥٠/ ١-٢) من طريق إبراهيم بن محمد بن عبيدة: حدثنا أبي: حدثنا الجراح بن مليح: حدثني إبراهيم ابن عبد الحميد عن الضحاك بن حمرة عن أبي نصيرة عن أبي رجاء العطاردي عن عتيق أبي بكر وعن عمران بن حصين الخزاعي مرفوعًا به؛ إلا أنه قال:\n\"بكل خطوة عشرون حسنة\" مكان:\n\"بكل خطوة عمل عشرون سنة\"؛ والباقي مثله.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علل:\nالأولى: الضحاك بن حمرة؛ مختلف فيه، وقد ضعفه البخاري جدًا؛ فقال:\n\"منكر الحديث\". وقال الحافظ في \"التقريب\":\n\"ضعيف\".\nالثانية: إبراهيم بن عبد الحميد؛ لم أعرفه.\nوفي \"اللسان\" ثلاثة من الرواة بهذا الاسم والنسبة فلعله أحدهم؛ وثلاثتهم مجهولون (١) .\n_________\n(١) هو ابن ذي حماية؛ كما في الإسناد الذي يليه في \" الأوسط \"، بل هو في طريق \" الطريق \" (١٨ / ١٣٩ / ٢٩٢) جاء مصرحا به كذلك، وهو ثقة عند الشيخ - ﵀ -؛ كما تراه في \" الإرواء \" (٣ / ٣٢٦) . (الناشر)","vol":"11","page":296},{"text":"الثالثة والرابعة: إبراهيم بن محمد بن عبيدة وأبوه؛ لم أعرفهما.\nوقد اقتصر الهيثمي في إعلاله بالأولى؛ فقال:\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه الضحاك بن حمرة، ضعفه ابن معين والنسائي، وذكره ابن حبان في (الثقات) \"!!\nوقد أخرجه أيضًا البخاري في \"الضعفاء\" تعليقًا من رواية إسحاق بن راهويه عن بقية: حدثني الضحاك بن حمرة به؛ إلا أنه ذكره باللفظ الأول:\n\".. عمل عشرين سنة\".\nوكذلك أخرجه العقيلي في \"الضعفاء\" (ص ١٩٣)، وابن عدي في \"الكامل\" (ق ٢٠٤/ ١) من طريقين آخرين عن بقية به؛ إلا أن ابن عدي قال: عن أبي بكر ... لم يذكر عتيقًا.\nقلت: فدلت رواية بقية على أن المحفوظ عن الضحاك هو اللفظ الأول:\n\"عمل عشرين سنة\". واللفظ الآخر عنه:\n\"عشرون حسنة\"، خطأ عليه من إبراهيم بن عبد الحميد؛ أو ممن دونه من المجهولين.\n<span data-type=\"title\" id=toc-5204>٥١٨٤ </span>- (كل مال - وإن كان تحت سبع أرضين -؛ تؤدى زكاته؛ فليس بكنز، وكل مال لا تؤدى زكاته - وإن كان طاهرًا -؛ فهو كنز) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (١/ ٨٥/ ١)، والبيهقي (٤/ ٨٢-٨٣) عن سويد بن عبد العزيز عن عبيد الله بن عمر عن نافع عن ابن عمر","vol":"11","page":297},{"text":"مرفوعًا. وقال الطبراني:\n\"لم يروه عن عبيد الله إلا سويد\".\nقلت: وهو لين الحديث.\nوقد خالفه جماعة من الثقات؛ فرووه عن عبيد الله به موقوفًا على ابن عمر.\nأخرجه البيهقي من طريق ابن نمير عن عبيد الله به. وقال:\n\"هذا هو الصحيح؛ موقوف، وكذلك رواه جماعة عن نافع، وجماعة عن عبيد الله ابن عمر، وقد رواه سويد بن عبد العزيز - وليس بالقوي - عن ابن عمر مرفوعًا\". ثم ساقه عن سويد كما سبق.\nثم رواه من طريق هارون بن زياد المصيصي: حدثنا محمد بن كثير عن سفيان عن عبد الله بن دينار عن ابن عمر مرفوعًا به.\nقلت: وهارون هذا شبه مجهول، لم يوثقه غير ابن حبان؛ كما في \"اللسان\". وأشار البيهقي إلى تليينه بقوله عقبه:\n\"ليس هذا بمحفوظ، وإنما المشهور: عن سفيان عن عبيد الله عن نافع عن ابن عمر موقوفًا\".\nقلت: وهو الصحيح أيضًا عن ابن دينار؛ فقال مالك في \"الموطأ\" (١/ ٢٤٩)، ومن طريقه البيهقي: عن عبد الله بن دينار أنه قال: سمعت عبد الله بن عمرو وهو يسأل عن الكنز ما هو؟ فقال: هو المال الذي لا تؤدى منه الزكاة.\nوأما ما أخرجه الخطيب في \"التاريخ\" (٨/ ١٢) من طريق عبد العزيز بن","vol":"11","page":298},{"text":"عبد الرحمن البالسي: حدثنا خصيف بن عبد الرحمن عن أبي الزبير عن جابر مرفوعًا بلفظ:\n\"أيما مال أديت زكاته؛ فليس بكنز\".\nفأقول: هذا إسناد ضعيف جدًا؛ آفته البالسي هذا؛ اتهمه الإمام أحمد. وقال ابن حبان في \"الضعفاء\" (٢/ ١٣٨):\n\"يأتي بالمقلوبات عن الثقات فيكثر؛ والملزقات بالأثبات فيفحش\".\n<span data-type=\"title\" id=toc-5205>٥١٨٥ </span>- (من أنظر معسرًا إلى ميسرته؛ أنظره الله بذنبه إلى توبته) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٤٤/ ١) عن الحسين بن علي الصدائي: حدثنا الحكم بن الجارود: حدثنا ابن ابي المتئد - خال ابن عيينة - عن أبيه عن عطاء عن ابن عباس مرفوعًا. وقال:\n\"لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به الصدائي\".\nقلت: وهو صدوق. لكن العلة ممن فوقه؛ فالحكم بن الجارود؛ قال أبو حاتم:\n\"مجهول\".\nوابن أبي المتئد وأبوه؛ لم أعرفهما. وفي \"الكنى\" للدولابي (٢/ ١٠٥):\n\"وأبو المتئد: نعيم\". ثم روى بإسناده عن يحيى قال:\nكان أبو المتئد لا يماكس في شيء يشتريه في الحج؛ ويقول: أنا في سبيل من سبل الله!","vol":"11","page":299},{"text":"<span data-type=\"title\" id=toc-5206>٥١٨٦ </span>- (سلك رجلان مفازة: عابد، والآخر به رهق، فعطش العابد حتى سقط؛ فجعل صاحبه ينظر إليه؛ ومعه ميضأة فيها شيء من ماء، فجعل ينظر إليه وهو صريع، فقال: والله! لئن مات هذا العبد الصالح عطشًا ومعي ماء؛ لا أصيب من الله خيرًا أبدًا، ولئن سقيته مائي لأموتن، فتوكل على الله وعزم، فرش عليه من مائه وسقاه فضله، فقام، فقطعا المفازة. فيوقف الذي به رهق للحساب، فيؤمر به إلى النار، فتسوقه الملائكة، فيرى العابد، فيقول: يا فلان! أما تعرفني؟ فيقول: ومن أنت؟ فيقول: أنا فلان الذي آثرتك على نفسي يوم المفازة. فيقول: بلى أعرفك. فيقول للملائكة: قفوا. فيقفون، فيجيء حتى يقف فيدعو ربه ﷿، فيقول: يا رب! قد عرفت يده عندي، وكيف آثرني على نفسه، يا رب! هبه لي، فيقول: هو لك، فيجيء فيأخذ بيد أخيه، فيدخله الجنة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٩٣/ ٢) عن الصلت بن مسعود: حدثنا جعفر بن سليمان: حدثنا أبو ظلال: حدثنا أنس بن مالك مرفوعًا به.\nقال: فقلت لأبي ظلال: أحدثك أنس عن رسول الله - ﷺ -؟ قال: نعم. وقال الطبراني:\n\"لم يروه عن أبي ظلال إلا جعفر، تفرد به الصلت\".\nقلت: وهما ثقتان من رجال مسلم. وإنما العلة من أبي ظلال - واسمه هلال القسملي -؛ قال ابن حبان في \"الضعفاء\" (٣/ ٨٥):","vol":"11","page":300},{"text":"\"كان شيخًا مغفلًا، يروي عن أنس ما ليس من حديثه. لا يجوز الاحتجاج به بحال\".\nوكلمات سائر الأئمة تدور على تضعيفه، اللهم! إلا ما ذكره الحافظ في \"التهذيب\" عن البخاري أنه قال فيه:\n\"مقارب الحديث\"! وهذا ليس نصًا في التوثيق، ولا سيما وقد قال فيما ذكره الحافظ أيضًا:\n\"عنده مناكير\". ورواه العقيلي في \"الضعفاء\" عن البخاري (ص ٤٥٠) .\nإذا عرفت هذا؛ فلا أدري ما هو عمدة الحافظ المنذري في قوله في \"الترغيب\" (٣/ ٥٠):\n\"وأبو ظلال؛ اسمه: هلال بن سويد - أو ابن أبي سويد -؛ وثقه البخاري وابن حبان لا غير\".\nأما توثيق ابن حبان؛ فمعدته أن ابن حبان قال في \"ثقات التابعين\" (١/ ٢٤٩ - الظاهرية):\n\"هلال بن أبي هلال، يروي عن أنس، روى عنه يحيى بن المتوكل\".\nفهذا ليس فيه أنه أبو ظلال، فيحتمل أنه غيره عنده على الأقل. ويؤيده أنه أورد أبا ظلال في \"الضعفاء\"؛ فقال (٣/ ٨٥):\n\"هلال بن أبي مالك أبو ظلال القسملي. من أهل البصرة، واسم أبيه سويد الأزدي الأحمري، وقد قيل: إنه هلال بن أبي هلال. يروي عن أنس بن مالك. روى عنه جعفر بن سليمان الضبعي ومروان بن معاوية، كان شيخًا مغفلًا. يروي","vol":"11","page":301},{"text":"عن أنس ما ليس من حديثه، لا يجوز الاحتجاج به بحال\".\nقلت: فهذا نص من ابن حبان أن أبا ظلال هو عنده غير هلال بن أبي هلال.\nوكذلك فرق بينهما البخاري فيما ذكره الحافظ، ولم يتبين لي ذلك، والأقرب أنهما واحد؛ وهو مقتضى كلام الحافظ المزي. وما رواه يحيى بن المتوكل ليس صريحًا في المغايرة، وهذا لو كان ابن المتوكل - وهوأبو عقيل - ثقة، فكيف وهو ضعيف؟!\nوأما توثيق البخاري الذي حكاه المنذري؛ فلا أعرف له وجهًا؛ إلا أحد أمرين:\nالأول: أن يكون المنذري يرى ما يراه بعض المعاصرين أن سكوت البخاري عن الراوي في \"التاريخ الكبير\" توثيق له، وقد ترجم لهلال أبي ظلال في \"التاريخ\" (٤/ ٢/ ٢٠٥) وسكت عنه!\nفأقول: وهذا مردود؛ لأنه من الممكن أن يكون سكوت البخاري عنه لا لكونه ثقة عنده؛ بل لأمر آخر؛ كأن يكون غير مستحضر حين كتابته حاله، وإلا؛ تناقض توثيقه المظنون مع جرحه المقطوع؛ فقد وجدت عديدًا من الرواة جرحهم في كتابه \"الضعفاء الصغير\"؛ ومع ذلك سكت عنهم في \"التاريخ الكبير\"، فهذا مثلًا في المجلد الذي بين يدي، أورد فيه (٤/ ٢/ ١٠٦):\n\"نصر بن حماد الوراق، أبو الحارث البجلي، عن الربيع بن صبيح\"؛ وسكت عنه، مع أنه أورده في \"الضعفاء\" وقال (ص ٣٥):\n\"يتكلمون فيه\".\nوالآخر: أن يكون قول البخاري: \"مقارب الحديث\" عند المنذري هو بمعنى:","vol":"11","page":302},{"text":"ثقة، وهذا هو الوجه؛ فقد نقل الترمذي في \"سننه\" عن البخاري أنه قال في بعض الرواة: \"ثقة مقارب الحديث\". ولكنه على كل حال ليس هو كقوله في الراوي: \"ثقة\"، بل هو دونه في المرتبة، ولذلك؛ نصوا في علم المصطلح على أن قولهم: \"مقارب الحديث\" كقولهم: \"صالح الحديث\" و: \"شيخ وسط\"، ونحو ذلك، وذلك في المرتبة الرابعة من مراتب التعديل والتوثيق عندهم (١) .\nفإذا كان هذا المعنى هو عمدة المنذري فيما نسبه للبخاري من التوثيق؛ فلا يخلو الأمر من تساهل. والله أعلم.\nوجملة القول: أن أبا ظلال متفق على تضعيفه؛ إلا البخاري.\nولا يقوي حديثه قول البيهقي بعد إخراجه إياه:\n\"وهذا الإسناد وإن كان غير قوي؛ فله شاهد من حديث أنس\".\nذكره المنذري؛ ثم قال:\n\"ثم روى بإسناده من طريق علي بن أبي سارة - وهو متروك - عن ثابت البناني عن أنس عن رسول الله - ﷺ - ... \".\nقلت: فذكره.\nقلنا: لا يقويه لشدة ضعف ابن أبي سارة؛ كما أشار إلى ذلك المنذري بقوله:\n\"وهو متروك\".\nوقد أخرجه من طريقه: ابن عدي أيضًا (ق ٢٨٧/ ٢) في جملة أحاديث ساقها له؛ ثم قال:\n_________\n(١) انظر \" فتح المغيث \" للحافظ السخاوي (٢ / ٣٣٥ - ٣٤٠) . (الناشر)","vol":"11","page":303},{"text":"\"وهذه الأحاديث التي ذكرتها له عن ثابت؛ كلها غير محفوظة، وله غير ذلك عن ثابت مناكير أيضًا\".\nقلت: وقد مضى له حديث آخر (١٨٩١) .\nثم إن لحديث الترجمة طريقًا أخرى عن أنس نحوه، وقد مر برقم (٩٣) .\n<span data-type=\"title\" id=toc-5207>٥١٨٧ </span>- (الأعمال سبعة: عملان موجبان، وعملان بأمثالهما، وعمل بعشرة أمثاله، وعمل بسبع مئة ضعف، وعمل لا يعلم ثواب عامله إلا الله:\nفأما الموجبان؛ فمن لقي الله ﷿ [يعبده] لا يشرك به شيئًا؛ وجبت له الجنة، ومن لقي الله يشرك به شيئًا وجبت له النار.\nومن عمل سيئة؛ جزي بها، ومن أراد أن يعمل حسنة فلم يعملها؛ جزي مثلها.\nومن عمل حسنة؛ جزي عشرًا.\nومن أنفق ماله في سبيل الله؛ ضعفت له نفقته: الدرهم بسبع مئة، والدينار بسبع مئة.\nوالصيام لا يعلم ثواب عامله إلا الله ﷿) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٤٧٧/ ٨٦٩)، والبيهقي في \"الشعب\" (٣/ ٢٩٥/ ٣٥٨٩) عن أبي عقيل: أنبأنا عمر بن محمد عن عبد الله بن دينار عن ابن عمر مرفوعًا. وقال الطبراني:","vol":"11","page":304},{"text":"\"لم يروه عن عبد الله بن دينار إلا عمر، تفرد به أبو عقيل\".\nقلت: واسمه يحيى بن المتوكل العمري المديني، وهو ضعيف اتفاقًا. وقال فيه عمرو بن علي:\n\"فيه ضعف شديد\". وقال ابن حبان في \"الضعفاء\" (٣/ ١١٦):\n\"منكر الحديث، ينفرد بأشياء ليس لها أصول من حديث النبي ﵊؛ لا يسمعها الممعن في الصناعة إلا لم يرتب أنها معمولة\".\nأقول: ولعل هذا القول من ابن حبان هو عمدة الحافظ الهيثمي في قوله فيه:\n\"وهو كذاب\"، كما كنت نقلته عنه في أول الكتاب، تحت الحديث (٨)، وإلا؛ فإني لم أر أحدًا أطلق عليه الكذب!\nوعمر بن محمد: هو ابن زيد بن عبد الله بن عمر بن الخطاب المدني، وهو ثقة من رجال الشيخين.\nوقد رواه ابن وهب عنه: أن زيدًا حدثه قال: لا أعلم إلا أنه عن رسول الله - ﷺ - قال: ... فذكره.\nأخرجه البيهقي (٣٥٨٨) هكذا معضلًا.\n<span data-type=\"title\" id=toc-5208>٥١٨٨ </span>- (اغزوا تغنموا، وصوموا تصحوا، وسافروا تستغنوا) .\nمنكر بهذا السياق\nروي عن أبي هريرة، وله عنه طريقان:\nالأولى: عن زهير بن محمد أبي المنذر عن سهيل بن أبي صالح عن أبيه","vol":"11","page":305},{"text":"عنه قال: قال رسول الله - ﷺ -: ... فذكره.\nأخرجه العقيلي في \"الضعفاء\" (٢/ ٩٢)، والطبراني في \"المعجم الأوسط\" (٩/ ١٤٤/ ٤٣٠٨) من طريق محمد بن سليمان بن أبي داود قال: حدثنا زهير ابن محمد به. وقال الطبراني:\n\"لم يروه عن سهيل بهذا اللفظ إلا زهير بن محمد\".\nقلت: وهو مختلف فيه، وفصل فيه بعضهم؛ فوثقه في رواية العراقيين عنه، وضعفه في رواية الشاميين. وإلى هذا جنح الحافظ في \"التقريب\"؛ فقال:\n\"رواية أهل الشام عنه غير مستقيمة، فضعف بسببها، قال البخاري عن أحمد: كأن زهيرًا الذي روى عنه الشاميون آخر! وقال أبو حاتم: حدث بالشام من حفظه؛ فكثر غلطه\". وقال العقيلي:\n\"لا يتابع عليه إلا من وجه فيه لين\".\nإذا عرفت هذا؛ فقول المنذري في \"الترغيب\" (٢/ ٦٠) - وتبعه الهيثمي في \"المجمع\" (٣/ ١٧٩) -:\n\"رواه الطبراني في \"الأوسط\"، ورواته ثقات\"!\nفهو مما لا يخفى ما فيه من تساهل حين أطلقا التوثيق. واغتر بهما المعلقون الثلاثة على طبعتهم الجديدة لكتاب \"الترغيب\"؛ فقالوا (٢/ ٩/ ١٤٣١):\n\"حسن، قال الهيثمي ... \" إلخ!!\nقلت: ولهم من مثل هذا التحسين - بل التصحيح - الارتجالي الشيء الكثير؛","vol":"11","page":306},{"text":"وقد نبهت على بعضه فيما تقدم من هذه \"السلسلة\" أو الأخرى.\nومحمد بن سليمان بن أبي داود: هو حراني شامي؛ صدوق.\nوالطريق الأخرى عن أبي هريرة؛ إسنادها حسن، وفي بعضهم خلاف، وليس فيها الجملة الوسطى، ولفظه:\n\"سافروا تصحوا، واغزوا تستغنوا\".\nولذلك؛ خرجته في \"الصحيحة\" (٣٣٥٢) .\nوقد رويت جملة الصوم عن حسين بن عبد الله بن ضميرة عن أبيه عن جده علي مرفوعًا.\nأخرجه ابن عدي في \"الكامل\" (٢/ ٣٥٧) في ترجمة ابن ضميرة؛ وقال:\n\"وهو ضعيف، منكر الحديث، وضعفه بين على حديثه\".\nوروى عن أحمد أنه: متروك الحديث.\n<span data-type=\"title\" id=toc-5209>٥١٨٩ </span>- (من صام ستة أيام بعد الفطر متتابعةً؛ فكأنما صام السنة) .\nمنكر بهذا اللفظ\nأخرجه الطبراني في \"الأوسط\" (١/ ١٠٣/ ١): حدثنا محمد بن إسحاق بن إبراهيم بن شاذان: حدثنا أبي: حدثنا سعيد بن الصلت: حدثنا الحسن بن عمرو الفقيمي عن يزيد بن خصيفة عن ثوبان عن أبي هريرة مرفوعًا، وقال:\n\"لم يروه عن الحسن إلا سعيد، تفرد به شاذان، وقال: عن يزيد عن ثوبان! وإنما هو عن يزيد - يعني: ابن خصيفة - عن محمد بن عبد الرحمن بن ثوبان\".","vol":"11","page":307},{"text":"قلت: ولست أدري إذا كان الطبراني يعني أنه عن محمد بن عبد الرحمن بن ثوبان مرسلًا، أم عنه عن أبي هريرة مرفوعًا؟\nفإذا كان الأول فالحديث مرسل، وإذا كان الآخر فهو موصول؛ ولكن الطبراني لم يذكر إسناده إلى يزيد بن خصيفة بذلك لينظر فيه، ولا ساق متنه لنعتبره بغيره؛ فإن قوله فيه: \"متابعة\"؛ منكر عندي لأمرين:\nالأول: تفرد سعيد بن الصلت به؛ فإني لم أعرفه، وكذا اللذان دونه.\nنعم؛ أورد ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ١/ ٣٤) سعيد بن الصلت؛ فقال:\n\"مصري، روى عن سهيل بن بيضاء؛ مرسل، وروى عن ابن عباس - يعني: متصلًا -. روى عنه محمد بن إبراهيم التيمي وبكر بن سوادة\".\nولكن هذا ليس صاحب هذا الحديث؛ لأنه تابعي متقدم على سعيد بن الصلت راوي هذا الحديث.\nوالآخر: أن الحديث أخرجه البزار في \"مسنده\" (ص ١٠٣ - زوائده) بإسنادين له عن زهير، قال أحدهما: عنه عن العلاء، وقال الآخر: عنه عن سهيل، ثم اتفقا فقالا: عن أبيه عن أبي هريرة مرفوعًا به دون زيادة: \"متتابعة\".\nوكذلك جاء الحديث عن أبي أيوب الأنصاري وغيره من الصحابة، وقد خرجت أحاديثهم في \"الروض النضير\" رقم (٩١١)، وفي \"إرواء الغليل\" (٩٥٠) .","vol":"11","page":308},{"text":"<span data-type=\"title\" id=toc-5210>٥١٩٠ </span>- (من صام رمضان، وأتبعه ستًا من شوال؛ خرج من ذنوبه كيوم ولدته أمه) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ١٠٣/ ١) من طريق عمران ابن هارون: حدثنا مسلمة بن علي: حدثنا أبو عبد الله الحمصي عن نافع عن ابن عمر مرفوعًا. وقال:\n\"لم يروه إلا أبو عبد الله، تفرد به مسلمة\".\nقلت: وهو متهم، وسبقت له أحاديث أخرى موضوعة برقم (١٤١،١٤٥،١٥١) .\nوأبو عبد الله الحمصي؛ يغلب على ظني أنه محمد بن سعيد الأسدي المصلوب الكذاب الوضاع؛ فقد غيروا اسمه على نحو مئة اسم؛ تعمية له؛ فقيل في كنيته: أبو عبد الرحمن، وأبو عبد الله، وأبو قيس، وقيل في نسبته: الدمشقي، والأردني، والطبري. فلا أستبعد أن يقول فيه ذاك المتهم مسلمة: أبو عبد الله الحمصي!\nويحتمل أنه أبو عبد الله الحمصي المسمى: مرزوقًا؛ فقد أورده الدولابي في \"الكنى\" هكذا، وهو من رجال الترمذي؛ لكنهم لم يذكروا له رواية عن نافع، بخلاف المصلوب. والله أعلم.\nوالحديث؛ أشار إلى تضعيفه المنذري (٢/ ٧٥) .\nوأعله الهيثمي (٣/ ١٨٤) بمسلمة الخشني.","vol":"11","page":309},{"text":"<span data-type=\"title\" id=toc-5211>٥١٩١ </span>- (كان يعدل صومه بصوم ألف يوم، يعني: يوم عرفة) .\nمنكر\nأخرجه العقيلي في \"الضعفاء\" (ص ١٦٤)، والطبراني في \"الأوسط\" (٢/ ١٢٤/ ٢/ ٦٩٤٥ - بترقيمي) عن الوليد بن مسلم قال: حدثنا أبو داود سليمان بن موسى الكوفي: حدثنا دلهم بن صالح عن أبي إسحاق عن مسروق:\nأنه دخل على عائشة يوم عرفة، فقال: اسقوني. فقالت عائشة: يا غلام! اسقه عسلًا. ثم قالت: وما أنت يا مسروق! بصائم؟! قال: لا؛ إني أخاف أن يكون يوم الأضحى. فقالت عائشة: ليس ذاك، إنما يوم عرفة يوم يعرف الإمام، ويوم النحر يوم ينحر الإمام، أو ما سمعت يا مسروق! أن رسول الله - ﷺ - ... فذكرته.\nوالسياق للطبراني؛ إلا لفظ الترجمة؛ فللعقيلي. وقال الطبراني:\n\"لم يروه عن أبي إسحاق إلا دلهم، ولا عنه إلا سليمان. تفرد به الوليد\".\nقلت: وهذا إسناد ضعيف ومتن منكر، وهو مسلسل بالعلل:\nالأولى: عنعنة أبي إسحاق؛ فإنه مدلس، وهو عمرو بن عبد الله السبيعي، على أنه كان اختلط.\nالثانية: دلهم بن صالح ضعيف؛ كما في \"التقريب\" وغيره.\nوبه أعله الهيثمي؛ فقال (٣/ ١٩٠):\n\"ضعفه ابن معين وابن حبان\".\nونص كلامه في \"الضعفاء\" (١/ ٢٩٤-٢٩٥):","vol":"11","page":310},{"text":"\"منكر الحديث جدًا، ينفرد عن الثقات بما لا يشبه حديث الأثبات\".\nالثالثة: سليمان بن موسى الكوفي؛ مختلف فيه. وفي ترجمته ساق الحديث العقيلي؛ وقال:\n\"لا يتابع على حديثه، ولا يعرف إلا به\". وقال الحافظ:\n\"فيه لين\".\nالرابعة: عنعنة الوليد بن مسلم؛ فإنه مدلس أيضًا؛ ولكنه كان يدلس تدليس التسوية. ثم قال العقيلي عقب الحديث:\n\"والمعروف في هذا حديث أبي قتادة عن النبي - ﷺ -: يعدل صوم عرفة كفارة سنتين\".\nقلت: أخرجه مسلم وغيره، وهو مخرج في \"الإرواء\" (٩٥٢) وغيره.\nقلت: فقد أشار العقيلي بحديث أبي قتادة إلى نكارة متن حديث الترجمة.\nوكأن المنذري لم يتنبه لهذا، ولا للعلل التي ذكرنا؛ فقال في \"الترغيب\" (٢/ ٧٦) - محسنًا! -:\n\"رواه الطبراني في \"الأوسط\" بإسناد حسن، والبيهقي، وفي رواية للبيهقي: كان رسول الله - ﷺ - يقول: صيام يوم عرفة كصيام ألف يوم\"!!\nقلت: فالصواب تعديله بصوم سنتين، وهو المروي عن ابن عمر من طريقين:\nالأولى: عن الفضيل بن ميسرة: حدثني أبو حريز أنه سمع سعيد بن جبير يقول:","vol":"11","page":311},{"text":"سأل رجل عبد الله بن عمر عن صوم يوم عرفة؟ فقال: كنا ونحن مع رسول الله - ﷺ - نعدله صوم سنتين.\nقلت: وهذا إسناد حسن في الشواهد والمتابعات، ورجاله ثقات؛ غير أبي حريز - وهو عبد الله بن الحسين الأزدي -؛ قال الحافظ:\n\"صدوق يخطىء\".\nومن طريقه أخرجه النسائي في \"الكبرى\"؛ لكنه قال: سنة.\nوكأنه لذلك قال المزي في \"التحفة\" (٥/ ٤٢٨):\n\"وحديثه هذا منكر\".\nقلت: وقد وجدت له طريقًا أخرى - وهي الطريق الثانية -، تؤكد نكارة هذا: أخرجه تمام الرازي في \"الفوائد\" (ق ٢٤١/ ٢) من طريق قطبة بن العلاء الغنوي: حدثنا عمر بن ذر عن مجاهد عن عبد الله بن عمر مرفوعًا بلفظ:\n\"صوم يوم عرفة يعدل سنتين: سنة مقبلة، وسنة متأخرة\".\nوقطبة بن العلاء ضعيف. لكن يشهد لحديثه حديث أبي قتادة المتقدم وما في معناه، وهو مخرج في \"إرواء الغليل\" (٤/ ١٠٨-١١٠) .\nثم رأيت الحديث قد أخرجه البيهقي في \"الشعب\" (٣/ ٣٥٧-٣٥٨) باللفظين: لفظ حديث الترجمة، ولفظه المختصر:\n\"صيام يوم عرفة كصيام ألف يوم\".\nرواه من طريق سليمان بن أحمد الواسطي: أخبرنا الوليد بن مسلم بإسناده المتقدم.","vol":"11","page":312},{"text":"وسليمان هذا؛ كذبه يحيى، وضعفه النسائي وغيره. وبه أعله المناوي!\nوفاته أنه قد توبع باللفظ الأول، فالعلة ممن فوقه.\n(تنبيه): وقع الحديث في عدة نسخ من \"الجامع الصغير\" باللفظ الثاني معزوًا لـ (حب)، وعليه نسخة \"فيض القدير\"؛ خلافًا لنسخة \"التيسير\"؛ ففيه (هب) وهذا هو الصواب؛ وهو الموافق لما في \"الجامع الكبير\"؛ فإن (حب) يرمز إلى ابن حبان في \"صحيحه\"؛ ولم يخرجه فيه، و(هب) يرمز إلى البيهقي في \"الشعب\"، وقد عرفت أنه أخرجه فيه.\n<span data-type=\"title\" id=toc-5212>٥١٩٢ </span>- (عليك بالبيض: ثلاثة أيام من كل شهر) .\nموضوع بهذا اللفظ\nأخرجه الطبراني في \"الأوسط\" (١/ ١٠٧/ ١) من طريق سليمان بن داود الشاذكوني: حدثنا عيسى بن يونس عن بدر بن الخليل عن عمار الدهني عن سالم بن أبي الجعد عن ابن عمر:\nأن رجلًا سأل النبي - ﷺ - عن الصيام؟ فقال: ... فذكره. وقال:\n\"لم يروه عن بدر إلا عيسى، تفرد به سليمان\".\nقلت: وهو متروك، بل صرح ابن معين وغيره بأنه كان يضع الحديث.\nوله ترجمة مطولة في \"اللسان\"؛ فلا أدري بعد هذا كيف ساغ للمنذري أن يوثقه في \"الترغيب\" بقوله (٢/ ٨٤):\n\"رواه الطبراني في \"الأوسط\"، ورواته ثقات\"؟!\nوكذا قال الهيثمي أيضًا (٣/ ١٩٦) ! إلا أنه عزاه لـ \"كبير الطبراني\" أيضًا،","vol":"11","page":313},{"text":"ولم أره فيه من نسخة الظاهرية! فإن كان فيه؛ فإني أستبعد أن يكون ليس فيه الشاذكوني؛ لأن الطبراني نفسه قال: إنه تفرد به.\nوفي الحض على صوم ثلاثة أيام من كل شهر أحاديث كثيرة، ولكن لا يوجد فيما هذا الحض!\n<span data-type=\"title\" id=toc-5213>٥١٩٣ </span>- (من صام الأربعاء والخميس والجمعة؛ بنى الله له بيتًا في الجنة، يرى ظاهره من باطنه، وباطنه من ظاهره) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٨٧/ ٢٥٥) عن شهاب ابن خراش عن صالح بن جبلة عن ميمون بن مهران عن ابن عباس مرفوعًا. وقال:\n\"لم يروه عن ميمون إلا صالح، تفرد به شهاب\".\nقلت: وهو مختلف فيه؛ فوثقه جماعة، وضعفه آخرون. وقد لخص ذلك الحافظ؛ فقال في \"التقريب\":\n\"صدوق يخطىء\". وقال ابن حبان في \"الضعفاء\" (١/ ٣٦٢):\n\"كان رجلًا صالحًا، وكان ممن يخطىء كثيرًا، حتى خرج عن حد الاحتجاج به إلا عند الاعتبار\".\nولعل إعلاله بشيخه صالح بن جبلة أولى؛ فإنه ليس بالمشهور.\nأورده ابن حبان في \"الثقات\"، وقال الأزدي:\n\"ضعيف\".","vol":"11","page":314},{"text":"وقد وقفت للحديث على طريق أخرى، أخرجه السهمي في \"تاريخ جرجان\" (١٣٧) عن محمد بن خالد الحنظلي عن سلم بن سالم عن سعيد عن عبد الجبار عن أبي بكر العنسي عن أبي قبيل المعافري عن أبي هريرة مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: أبو بكر العنسي؛ قال ابن عدي في آخر كتابه (ق ٤٢٨/ ٢):\n\"مجهول، له أحاديث مناكير عن الثقات\".\nالثانية: سعيد بن عبد الجبار، هو الزبيدي الحمصي فيما يغلب على ظني، وهو ضعيف، وكان جرير يكذبه.\nالثالثة: سلم بن سالم - وهو البلخي -؛ وهو متروك.\nالرابعة: محمد بن خالد الحنظلي؛ لم أجد له ترجمة.\nقلت: ولشدة ضعف هذا الطريق؛ فإنه لا يصلح شاهدًا ومقويًا للطريق الأولى. والله أعلم.\nثم رأيته في \"شعب الإيمان\" (٣/ ٣٩٧/ ٣٨٧٣) من طريق أبي عتبة: حدثنا بقية عن أبي بكر العنسي به؛ إلا أنه قال: عن أنس بن مالك. وقال:\n\"أبو بكر العنسي مجهول، يأتي بما لا يتابع عليه\".\nورواه الهيثم بن خارجة: حدثنا شهاب بن خراش عن صالح بن جبلة عن ميمون بن مهران عن أبي أمامة به.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ٢٩٩-٣٠٠/ ٧٩٨١) .","vol":"11","page":315},{"text":"وقد روي عن شهاب عن صالح بإسناد آخر نحوه، وهو الآتي.\n<span data-type=\"title\" id=toc-5214>٥١٩٤ </span>- (من صام الأربعاء والخميس والجمعة؛ بنى الله له قصرًا في الجنة من لؤلؤ وياقوت وزبرجد، وكتب له براءة من النار) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٨٨/ ٢٥٦) بإسناد الذي قبله: حدثنا أحمد بن رشدين: حدثنا زهير: حدثنا شهاب عن صالح عن أبي قبيل المصري أنه سمع أنس بن مالك يقول: ... فذكره مرفوعًا. وقال:\n\"لم يروه عن أنس إلا أبو قبيل، واسمه حي بن يؤمن\".\nقلت: وهو ثقة؛ لكن العلى من اللذين دونه، وقد سبق الكلام عليهما في الحديث الذي قبله.\nإلا أن دونهما من هو شر منهما؛ وهو شيخ الطبراني، وهو أحمد بن محمد ابن الحجاج بن رشدين أبو جعفر المصري؛ قال ابن عدي:\n\"كذبوه\".","vol":"11","page":316},{"text":"<span data-type=\"title\" id=toc-5215>٥١٩٥ </span>- (انظروا إلى هذا الرجل الذي قد نور الله قلبه، لقد رأيته بين أبوين يغذوانه بأطيب الطعام والشراب، [ولقد رأيت عليه حلة شراها بمئتي درهم]، فدعاه حب الله ورسوله إلى ما ترون. يعني: مصعب بن عمير) .\nضعيف\nأخرجه أبو نعيم في \"الحلية\" (١/ ١٠٨)، والبيهقي في \"الشعب\" (٢/ ٢٣٠/ ٢) عن الحسن بن سفيان: حدثنا إبراهيم الحوراني: حدثنا عبد العزيز بن عمير [من أهل خرسان، نزيل دمشق]: حدثنا زيد بن أبي الزرقاء: حدثنا جعفر بن","vol":"11","page":316},{"text":"برقان عن ميمون بن مهران عن يزيد بن الأصم عن عمر بن الخطاب قال:\nنظر النبي - ﷺ - إلى مصعب بن عمير مقبلًا؛ وعليه إهاب كبش قد تنطق به، فقال النبي - ﷺ -: ... فذكره.\nقلت: ومن هذا الوجه أخرجه ابن عساكر في \"التاريخ\" (١٠/ ١٩٢/ ١) من طريق البيهقي وغيره عن الحسن بن سفيان به، وفيه الزيادة.\nأورده في ترجمة عبد العزيز بن عمير؛ وكناه بأبي الفقير الخراساني الزاهد، وذكر في الرواة عنه إبراهيم بن أيوب الحوراني، وفي شيوخه زيد بن أبي الزرقاء؛ ولم يذكر فيه جرحًا ولا تعديلًا ولا وفاة. وأطال في حكاية أقواله وبعض أحواله.\nوأورده ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ٢/ ٣٩١)، ولم يذكر فيه جرحًا ولا تعديلًا؛ لكن وقع فيه: (عبد العزيز بن عمر) ! والصواب: (ابن عمير)؛ كما في \"الحلية\" و\"التاريخ\" وغيرهما.\nوإبراهيم بن أيوب الحوراني؛ ترجمه ابن أبي حاتم أيضًا (١/ ١/ ٨٨)، ولم يذكر فيه جرحًا ولا تعديلًا. وفي \"اللسان\":\n\"ذكره أبو العرب في \"الضعفاء\"، ونقل عن أبي الطاهر أحمد بن محمد بن عثمان المقدسي أنه قال: إبراهيم بن أيوب؛ حوراني ضعيف.\nقال أبو العرب: وكان أبو الطاهر من أهل النقد والمعرفة بالحديث بمصر\".\n(تنبيه): عقب هذه الترجمة ترجمة أخرى عند ابن أبي حاتم، وهي:\n\"إبراهيم بن أيوب الفرساني الأصبهاني. روى عن سفيان الثوري ... سألت أبي عنه فقال: لا أعرفه\".","vol":"11","page":317},{"text":"وترجمه أبو نعيم أيضًا في \"أخبار أصبهان\" (١/ ١٧٢-١٧٣)، وقال:\n\"سمع من الثوري والمبارك بن فضالة ... \"؛ وساق له أحاديث.\nومن الواضح أنه أقدم طبقة من الحوراني، وقد اختلطت الترجمتان في \"اللسان\"؛ فصارتا ترجمة واحدة هي ترجمة الحوراني! والصواب التفريق بينهما كما فعل ابن أبي حاتم. ولعل الخلط المذكور وقع من بعض نساخ \"اللسان\"؛ فإن الترجمة الأولى لم تقع في \"الميزان\". والله أعلم.\n<span data-type=\"title\" id=toc-5216>٥١٩٦ </span>- (إن في جهنم واديًا، وفي الوادي بئر يقال له: هبهب، حقًا على الله أن يسكن فيه كل جبار عنيد) (١) .\nضعيف\nأخرجه العقيلي في \"الضعفاء\" (ص ٤٩)، وأبو يعلى (٤/ ١٧٤١)، وابن عدي (ق ٣١/ ٢)، والطبراني في \"الأوسط\" (١/ ٢٠٠/ ٢)، والحاكم (٤/ ٥٩٦-٥٩٧) من طريق أزهر بن سنان: أخبرنا محمد بن واسع قال: قلت: لبلال بن أبي بردة: إن أباك حدثني عن جدك أن رسول الله - ﷺ - قال: ... فذكره. وقال الطبراني:\n\"لا يروى عن أبي موسى إلا بهذا الإسناد\". وقال الحاكم:\n\"تفرد به أزهر بن سنان\".\nقلت: وهو ضعيف اتفاقًا، لم يخالف في ذلك إلا ابن عدي؛ فإنه قال في آخر ترجمته:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم برقم (١١٨١)، فيطبع غيره \". لكن هنا زيادات على ما هنالك. (الناشر)","vol":"11","page":318},{"text":"\"أحاديثه صالحة، ليس بالمنكر جدًا، وأرجو أنه لا بأس به\"!\nولذلك؛ جزم الحافظ بضعفه في \"التقريب\".\nوللحديث علة أخرى، وهي الوقف، أعله بذلك العقيلي؛ فإنه ساقه من طريق هشام بن حسان عن محمد بن واسع قال:\nبلغني أن في النار جبًا يقال له: جب الحزن ... الحديث نحوه. وقال:\n\"وهذا أولى من حديث أزهر\".\n<span data-type=\"title\" id=toc-5217>٥١٩٧ </span>- (من أرضى سلطانًا بسخط ربه ﷿؛ خرج من دين الله ﵎) .\nموضوع\nأخرجه الحاكم (٤/ ١٠٤) عن عنبسة بن عبد الرحمن عن علاق بن أبي مسلم قال: سمعت جابر بن عبد الله ﵄ يقول: قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"تفرد به علاق بن أبي مسلم، والرواة إليه كلهم ثقات\"!\nقلت: كذا قال، ووافقه الذهبي! وهو من أوهامهما الفاحشة؛ فإن عنبسة بن عبد الرحمن هذا: هو القرشي؛ كما صرح الذهبي نفسه في ترجمة علاق بن أبي مسلم - ويقال: عبد الملك بن علاق -؛ قال الذهبي في \"الميزان\":\n\"عن أنس؛ قال الترمذي: مجهول. وقال الأزدي: متروك الحديث. وقد تفرد عنه عنبسة بن عبد الرحمن القرشي\".\nقلت: وقال في ترجمة عنبسة:","vol":"11","page":319},{"text":"\"قال البخاري: تركوه، وروى الترمذي عن البخاري: ذاهب الحديث. وقال أبو حاتم: كان يضع الحديث\". وقال الحافظ في \"التقريب\":\n\"متروك، رماه أبو حاتم بالوضع\".\n<span data-type=\"title\" id=toc-5218>٥١٩٨ </span>- (إن صلاح ذات البين أعظم من عامة الصلاة والصيام) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٩/ ٢-١٠/ ٢) من طريق عثمان بن عبد الرحمن الطرائفي: أخبرنا إسماعيل بن راشد قال:\nكان من حديث ابن ملجم - لعنه الله - وأصحابه ... (قلت: فذكره بطوله، وفيه قتل ابن ملجم لعلي ﵁، ووصية علي قبل موته وفيها): واعتصموا بحبل الله جميعًا ولا تفرقوا؛ فإني سمعت أبا القاسم - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف منقطع؛ فإن إسماعيل بن راشد - على جهالته - لم يدرك عليًا ﵁؛ فقد أورده ابن أبي حاتم في \"الجرح والتعديل\"، فقال (١/ ١/ ١٦٩):\n\"إسماعيل بن راشد السلمي، وهو إسماعيل بن أبي إسماعيل أخو محمد ابن أبي إسماعيل. روى عن سعيد بن جبير. روى عنه حصين بن عبد الرحمن السلمي، يعد في الكوفيين\".\nوعثمان بن عبد الرحمن الطرائفي؛ قال الحافظ:\n\"صدوق، أكثر الرواية عن الضعفاء والمجاهيل؛ فضعف بسبب ذلك، حتى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين\".\nقلت: فالظاهر أن إسماعيل بن راشد هذا من شيوخ الطرائفي المجهولين، ولا","vol":"11","page":320},{"text":"أستبعد أن يكون في \"ثقات ابن حبان\"؛ فقد قال الهيثمي (٩/ ١٤٥):\n\"رواه الطبراني، وهو مرسل، وإسناده حسن\"!\nكذا قال! والشاهد أن تحسينه لإسناده المرسل لا بد أن يكون بعد أن قد رأى من وثق إسماعيل هذا، وظني أنه ابن حبان، والله أعلم (١) .\n<span data-type=\"title\" id=toc-5219>٥١٩٩ </span>- (صمتم يومكم هذا؟ قالوا: لا، قال: فأتموا بقية يومكم واقضوه. يعني: يوم عاشوراء) .\nمنكر بهذا التمام\nأخرجه أبو داود (٢٤٤٧): حدثنا محمد بن المنهال: حدثنا يزيد بن زريع: حدثنا سعيد عن قتادة عن عبد الرحمن بن مسلمة عن عمه:\nأن (أسلم) أتت النبي - ﷺ -، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات رجال الشيخين؛ غير عبد الرحمن ابن مسلمة - ويقال: ابن المنهال بن مسلمة، وقيل غير ذلك -، وهو مجهول العين؛ كما يشير إلى ذلك قول الذهبي في \"الميزان\":\n\"تفرد عنه قتادة\".\nوبروايته فقط عنه: ترجمه البخاري (٣/ ١/ ٣٥٤)، وابن أبي حاتم (٢/ ٢/ ٢٨٨)، وابن حبان في \"الثقات\" (١/ ١٣٢ - مخطوطة الظاهرية)؛ وقد صرح البيهقي بتجهيله كما يأتي، فلا تغتر بتوثيق ابن حبان إياه، فهو كثير\n_________\n(١) لم أكن وقفت على الحديث عند الطبراني عند تعليقي على \" ضعيف الجامع الصغير وزيادته \" ثم أوقفني عليه الأخ الفاضل عبد المجيد السلفي في كتاب أرسله إلي، تاريخه ٢ / ٨ / ١٣٩٧ فوصلني في ١٥ / ١٠ / ١٣٩٧ وكان من أسباب ذلك أنني قضيت شهر رمضان في سويسرا.","vol":"11","page":321},{"text":"التوثيق للمجهولين؛ كما نبهت عليه مرارًا؛ فقال المنذري عقب الحديث في \"مختصر السنن\" (٣/ ٣٢٦):\n\"وأخرجه النسائي، وذكر البيهقي عبد الرحمن هذا؛ فقال: وهو مجهول، ومختلف في اسمه، ولا يدرى من عمه؟ \"!!\nوفي هذا التخريج نظر من وجهين:\nالأول: إطلاقه العزو للنسائي يوهم أنه في \"الصغرى\" له، وليس كذلك، وإنما أخرجه في \"الكبرى\"، كما يأتي.\nوالآخر: أنه أخرجه بمتن أبي داود، وليس كذلك أيضًا؛ فإنه ليس عنده قوله: \"واقضوه\". وهو موضع النكارة في الحديث، وإلا؛ فسائره صحيح؛ له شواهد كثيرة في \"الصحيحين\" وغيرهما، وقد خرجت طرفًا كبيرًا منها في \"الصحيحة\" (٢٦٢٤) . ولذلك؛ قال ابن القيم في \"تهذيب السنن\" (٣/ ٣٢٥):\n\"قال عبد الحق: ولا يصح هذا الحديث في القضاء، قال: ولفظة: \"اقضوه\"، تفرد بها أبو داود؛ ولم يذكرها النسائي\".\nوصدق ﵀، وإن كنت لم أر في كتابه \"الأحكام الوسطى\" (١) (ق ٩٤/ ١) إلا الجملة الأولى منه، فلعل سائرها في \"الأحكام الكبرى\" له.\nوالحديث؛ أخرجه البيهقي في \"السنن الكبرى\" (٤/ ٢٢١) من طريق أخرى عن محمد بن المنهال به؛ إلا أنه وقع عنده: \"شعبة\" مكان: \"سعيد\"!\n_________\n(١) وما جاء في نسخة الظاهرية على طرتها أنها: \" الأحكام الكبرى \"! خطأ، كما تبين لي بعد أن باشرت تحقيقها وتخريجها منذ سنين.","vol":"11","page":322},{"text":"وهو وهم من بعض الرواة؛ كما أشار إلى ذلك ابن التركماني في \"الجوهر النقي\".\nوقد تابعه جمع عن سعيد بن أبي عروبة؛ فقال أحمد (٥/ ٤٠٩): حدثنا روح: حدثنا سعيد بن أبي عروبة عن قتادة عن عبد الرحمن بن سلمة الخزاعي! عن عمه به دون قوله: \"واقضوه\".\nوأخرجه الطحاوي (١/ ٣٣٦)؛ لكن وقع عنده: \"شعبة عن قتادة\"! ولعله تحريف مطبعي.\nوكذلك تابعه محمد بن بكر، وبشر - وهو ابن المفضل -؛ كلاهما عن سعيد به دون الزيادة.\nأخرجه النسائي في \"الكبرى\" (ق ٣٧/ ٢)، وذكر أنه خالفه في إسناده شعبة فقال: عن قتادة عن عبد الرحمن بن المنهال الخزاعي عن عمه به دون الزيادة.\nأخرجه النسائي (٣٧/ ١)، وأحمد (٥/ ٣٦٧-٣٦٨) كلاهما عن محمد ابن جعفر: حدثنا شعبة: إلا أن أحمد قال: \"عبد الرحمن بن المنهال أبو ابن سلمة\".\nوتابعه حجاج: حدثني شعبة به؛ إلا أنه قال: \"عبد الرحمن أبي المنهال بن سلمة - وفي مكان آخر: مسلمة - الخزاعي\".\nأخرجه أحمد (٥/ ٢٩،٣٦٧-٣٦٨) .\nوتابعهم عبد الرحمن بن زياد: حدثنا شعبة عن قتادة قال: سمعت أبا المنهال يحدث عن عمه به.\nأخرجه الطحاوي.","vol":"11","page":323},{"text":"قلت: وهذا الاختلاف في اسم شيخ قتادة في هذا الحديث؛ ليدل - عند العارفين بهذا العلم الشريف - أنه غير مشهور ولا معروف، ولذلك؛ جهله البيهقي كما تقدم، وضعف حديثه عبد الحق الإشبيلي، وتبعه على ذلك شيخ الإسلام في \"مجموع الفتاوى\" (٢٥/ ١١٨)، وابن عبد الهادي في \"تنقيح التحقيق\"، فقد ذكر الحديث؛ وقال:\n\"حديث غريب، مختلف في إسناده ومتنه، وفي صحته نظر\".\nنقله الزيلعي في \"نصب الراية\" (٢/ ٤٣٦)، وأقره.\nفالعجب من الحافظ ابن حجر؛ كيف سكت عليه في \"الفتح\" (٤/ ٢٠١)، بل أشار قبل ذلك (٤/ ١١٤) إلى تقويته؟! فإنه قال في صدد البحث في وجوب القضاء على من لم يبيت النية، وأن قوله - ﷺ -: \"فأتموا بقية يومكم\". - كما في الأحاديث الصحيحة - لا ينافي الأمر بالقضاء، قال:\n\"بل ورد ذلك صريحًا في حديث أخرجه أبو داود والنسائي ... \" فذكره، وقال:\n\"وعلى تقدير أن لا يثبت؛ فلا يتعين ترك الفضاء ... \"!\nأقول: وكذلك لا يتعين إيجاب القضاء، بل هذا خلاف الأصل؛ فإنه ينافي البراءة الأصلية، فالإيجاب لا بد له من أمر خاص، وهذا غير موجود إلا في هذا الحديث، وهو ضعيف السند منكر المتن؛ كما تقدم بيانه، فلا تغتر بموقف الحافظ منه؛ فإنه خلاف ما تقتضيه القواعد العلمية الحديثية!","vol":"11","page":324},{"text":"<span data-type=\"title\" id=toc-5220>٥٢٠٠ </span>- (إنما جعلت الخطبة مكان الركعتين، فإن لم يدرك الخطبة؛ فليصل أربعًا) .\nلا أصل له مرفوعًا\nوإنما روي موقوفًا، أخرجه ابن أبي شيبة في \"المصنف\" (٢/ ١٢٨) بإسناد صحيح عن يحيى بن ابي كثير قال: حدثت عن عمر بن الخطاب أنه قال: ... فذكره.\nورواه عبد الرزاق أيضًا في \"مصنفه\" (٣/ ٢٣٧/ ٥٤٨٤) مختصرًا.\nوهذا إسناد ضعيف؛ لجهالة الواسطة بين يحيى وعمر.\nومثله في الانقطاع: ما أخرجه هو، وعبد الرزاق (٣/ ٢٣٧/ ٥٤٨٥) عن عمرو بن شعيب عن عمر بن الخطاب قال:\nكانت الجمعة أربعًا، فجعلت ركعتين من أجل الخطبة، فمن فاتته الخطبة؛ فليصل أربعًا.\nثم روى ابن أبي شيبة بسند صحيح عن ابن عون قال:\nذكر لمحمد قول أهل مكة: إذا لم يدرك الخطبة صلى أربعًا؟ فقال: ليس هذا بشيء.\nقلت: ومحمد: هو ابن سيرين التابعي الجليل، وابن عون؛ اسمه عبد الله بن عون بن أرطبان، أبو عون البصري؛ وهو ثقة ثبت.\nويشير بقوله: \"أهل مكة\" إلى ما رواه ابن أبي شيبة أيضًا بسند صحيح عن عطاء وطاوس ومجاهد قالوا:","vol":"11","page":325},{"text":"إذا فاتته الخطبة يوم الجمعة؛ صلى أربعًا.\nورواه عبد الرزاق (٣/ ٢٣٨/ ٥٤٨٦) عن ابن جريج عن عطاء به أتم منه.\nواعلم أنه حملني على كتابة هذا التحقيق في أثر عمر المذكور: أنني رأيت الشيخ مهدي حسن الشاه جهانبوري ذكر في كتابه \"السيف المجلى على المحلى\" (٣/ ٦٥) أن الخطبة جزء الصلاة ونصفها كما ورد في الحديث المرفوع والموقوف على عمر بن الخطاب ﵁ على ما في \"كنز العمال\".\nفاستغربت ما ذكره من الرفع، فرجعت إلى المصدر الذي عزاه إليه: \"الكنز\"؛ فرأيت قد ذكر فيه (٤/ ٢٧٣/ ٥٦١٨) هذا الأثر موقوفًا على عمر من قوله من رواية عبد الرزاق وابن أبي شيبة كما خرجناه عنهما؛ فتيقنت أن الشيخ وهم في رفعه، وعزوه إلى \"الكنز\" مرفوعًا.\nوله من مثل هذا الوهم في كتابه المذكور الشيء الكثير، ومن أقربها إلى ما نحن فيه: ما ذكره في (٣/ ٦٦): أن النبي - ﷺ - سكت عن الخطبة حتى فرغ من صلاته؛ كما في \"السنن\".\nكذا قال! ومن المعلوم أن المقصود من كلمة \"السنن\" عند الإطلاق \"السنن الأربعة\" أو أحدها، وليس الحديث المذكور في شيء منها مطلقًا، فإن كان الشيخ يعلم ذلك؛ فهو تدليس خبيث، وإن كان لا يعلم؛ فالأمر كما قيل: أحلاهما مر!\nوإنما أخرج الحديث: الدارقطني في \"سننه\" (ص ١٦٩)، وأعله بالإرسال؛ فإنه أخرجه من طريق عبيد بن محمد العبدي: حدثنا معتمر عن أبيه عن قتادة عن أنس قال:","vol":"11","page":326},{"text":"دخل رجل - من قيس - المسجد ورسول الله - ﷺ - يخطب، فقال له النبي - ﷺ -: \"قم؛ فاركع ركعتين\"؛ وأمسك عن الخطبة حتى فرغ من صلاته. وقال الدارقطني:\n\"أسنده هذا الشيخ عبيد بن محمد العبدي عن معتمر عن أبيه عن قتادة عن أنس، ووهم فيه، والصواب: عن معتمر عن أبيه مرسل، كذا رواه أحمد بن حنبل وغيره عن معتمر\". ثم رواه بإسناده عن أحمد مرسلًا.\nثم أخرجه هو، وابن أبي شيبة في \"المصنف\" (٢/ ١١٠) عن هشيم عن أبي معشر عن محمد بن قيس به نحوه. وقال:\n\"هذا مرسل لا تقوم به حجة، وأبو معشر اسمه نجيح، وهو ضعيف\".\nونقله الزيلعي في \"نصب الراية\" (٢/ ٢٠٣) وأقره، ومر عليه محققه الحنفي، فلم يعلق عليه بشيء؛ مع أنه خلاف مذهبه؛ فإنهم أجابوا عن حديث جابر في قوله - ﷺ - لسليك: \"قم؛ فصل ركعتين وتجوز فيهما\"؛ أجاب الحنفية عنه بأجوبة مردودة؛ أحدها: ما دل عليه هذا الحديث المعلول: أن النبي - ﷺ - أنصت له حتى فرغ من صلاته!!\nوهذا الجواب قد رده الحافظ الزيلعي من جهة أخرى؛ فإنه قال - جزاه الله خيرًا على إنصافه وتجرده عن العصبية المذهبية؛ خلافًا لجماهيرهم -:\n\"وهذا الجواب يرده ما في الحديث (يعني: حديث سليك في رواية): \"إذا جاء أحدكم والإمام يخطب أو قد خرج؛ فليصل ركعتين\". أخرجه البخاري ومسلم. وأخرجه مسلم في قصة سليك؛ كما تقدم\".","vol":"11","page":327},{"text":"وإن من عجائب هؤلاء المتعصبة: أنهم يحتجون بالحديث الضعيف على خصومهم لرد أحاديثهم الصحيحة؛ ثم هم لا يعملون بما احتجوا به: عليهم؛ فهذا حديث الترجمة مثلًا، فإنهم لا يقولون بما فيه صراحة: \"فإن لم يدرك الخطبة؛ فليصل أربعًا\"؛ كيف وهم قد ردوا الحديث الصحيح: \"من أدرك ركعة من الجمعة؛ فليصل إليها أخرى\"؟! [انظر \"الأجوبة النافعة\" (ص ٤١)، و\"الإرواء\" (٦١٥)] فقالوا: بل من أدرك الإمام في الجمعة قبل السلام؛ فإنه يتمها ولا يصليها أربعًا؛ خلافًا للآثار الصحيحة عن ابن مسعود وابن عمر وغيرهما!\nومن البين الواضح أن من لم يعمل بهذه الآثار والحديث الموافق لها؛ لا يعمل من باب أولى بحديث الترجمة الذي احتجوا به على مخالفيهم في مجال آخر.\nوإليك مثالًا آخر: الحديث المرسل المتقدم؛ فإنهم لا يعملون به، بل إنه لا يمكن العمل به، وذلك من أدلة ضعفه؛ لأن لازمه أنه كلما دخل داخل يريد أن يصلي التحية؛ فعلى الخطيب أن يمسك عن خطبته حتى يفرغ!! ولذلك؛ قال ابن المنير في رد جواب الحنفية المتقدم:\n\"إن الحديث لو ثبت؛ لم يسغ على قاعدتهم؛ لأنه يستلزم جواز قطع الخطبة لأجل الداخل، والعمل عندهم لا يجوز قطعه بعد الشروع فيه؛ لا سيما إذا كان واجبًا\". نقلته من \"فتح الباري\" (٢/ ٤٠٩ - طبعة الخطيب) .\nومن أوهام الشيخ مهدي قوله (٣/ ٢٩):\n\"ألم يقرع بسمع (كذا) ابن حزم قوله - ﷺ -: عليكم بالسواد الأعظم ... \"!! فجزم بنسبة هذا الحديث إليه - ﷺ -؛ ولا يصح؛ كما سبق بيانه برقم (٢٨٩٦) .\nوكذلك صحح الحديث المتقدم (٥٩): \".. أصحابي كالنجوم ... \"","vol":"11","page":328},{"text":"وحديث (٨٧): \"إذا صعد الخطيب المنبر؛ فلا صلاة ولا كلام\"!! تأييدًا لمذهبه، وردًا للأحاديث الصحيحة؛ كما تقدم بيانه هناك. وحديث السواد الأعظم يحتج به الشيخ على ابن حزم لمخالفته الجمهور في قوله بوجوب غسل الجمعة،ولا يشعر المسكين أنه حجة عليه - لو صح - في عشرات المسائل بل مئاتها التي خالف الحنفية فيها الجمهور، في الطهارة والصلاة والعقود وغيرها من أبواب الشريعة؛ وهو القائل عن نفسه في الكتاب المذكور (٢/ ٢٠):\n\"وأنا حنفي غال في الحنفية\"!! نسأل الله تعالى السلامة من كل بلاء ورزية، والوفاة على الملة الحنيفية!!\nقلت: ومع هذه الأخطاء الفاحشة، الدالة على عدم معرفة الشيخ بهذا العلم الشريف؛ يتعصب له الشيخ محمد يوسف البنوري في رسالة \"الأستاذ المودودي\" (ص ٥٠) فيصفه بأنه:\n\"أكبر محدث في عصره، وأفقه رجل في البلاد ... \"!!\nولئن صدق الشيخ البنوري في هذا الوصف؛ فما أرى السبب في مباينة ما في رسالة الشيخ من الأخطاء الكثيرة التي أثبتنا بعضها هنا؛ إلا أنه ألفها في حالة نفسية متوترة؛ حيث قال في آخر الجزء الأول منها:\n\"فرغت من تسويده سنة (١٣٨٨) من الهجرة؛ وأنا مريض بمرض الفالج من خمسة أعوام، عاجز عن القيام والقعود إلا بمعين\".\nاللهم! متعنا بأسماعنا وأبصارنا وقوتنا ما أحييتنا، واجعلها الوارث منا؛ إنك سميع مجيب!!","vol":"11","page":329},{"text":"ومن الأحاديث التي ينبغي تخريجها وبيان الحق فيها - مما تعرض له الشيخ الشاه جهانبوري في رسالته (٣/ ٢٤) بكلام يباين أصول علماء الحديث ومصطلحهم - الحديث التالي:\n<span data-type=\"title\" id=toc-5221>٥٢٠١ </span>- (من جاء منكم الجمعة؛ فليغتسل. فلما كان الشتاء قلنا: يا رسول الله! أمرتنا بالغسل للجمعة، وقد جاء الشتاء ونحن نجد البرد؟ فقال: من اغتسل فبها ونعمت، ومن لم يغتسل؛ فلا حرج) .\nموضوع بهذا التمام\nأخرجه ابن عدي في \"الكامل\" (ق ٣٢٤/ ١) عن الفضل بن المختار عن أبان عن أنس قال: قال رسول الله - ﷺ -: ... فذكره، في ترجمة الفضل هذا، وقال:\n\"عامة حديثه مما لا يتابع عليه؛ إما إسنادًا وإما متنًا\".\nقلت: وقال فيه أبو حاتم:\n\"أحاديثه منكرة، يحدث بالأباطيل\".\nقلت: وهو راوي حديث المجرة الموضوع، وقد مضى برقم (٢٨٤) .\nلكن أبان - وهو ابن أبي عياش - ليس خيرًا منه، بل لعله شر منه؛ فقد اتفقوا على تركه. وقال شعبة:\n\"لأن يزني الرجل خير من أن يروي عن أبان\". وقال فيه أحمد:\n\"كذاب\".\nقلت: فهو أو الراوي عنه آفة هذا الحديث، وقد لفقه من حديثين صحيحين، محرفًا لأحدهما:","vol":"11","page":330},{"text":"الأول: قوله - ﷺ -: \"من جاء منكم الجمعة؛ فليغتسل\"؛ فإنه متفق عليه من حديث عمر وابنه عبد الله وغيرهما بألفاظ متقاربة، وهو مخرج في \"صحيح أبي داود\" (٣٦٧) .\nوالحديث الآخر لفظه: \"من توضأ يوم الجمعة فبها ونعمت، ومن اغتسل فالغسل أفضل\". هكذا روي عن جمع من الصحابة منهم أنس نفسه، بأسانيد ثلاثة: عن يزيد الرقاشي، وثابت البناني، والحسن البصري؛ ثلاثتهم عن أنس به.\nأخرجه عنهم الطحاوي وغيره، وطرقه يقوي بعضها بعضًا، وهي مخرجة في \"صحيح أبي داود\" أيضًا برقم (٣٨٠) .\nفجاء هذا الكذاب (أبان)؛ فرواه باللفظ المذكور أعلاه:\n\"من اغتسل فبها ونعمت، ومن لم يغتسل فلا حرج\".\nفجعل لفظه صريح الدلالة في عدم وجوب غسل الجمعة! وليس هذا فحسب، بل إنه ربط بينه وبين الحديث الأول: \"من جاء منكم الجمعة؛ فليغتسل\" - وهو ظاهر على وجوب الغسل -؛ فربط بينهما بجملة الشتاء والسؤال، بحيث يدل الجواب على أن الحديث الأول منسوخ قطعًا.\nولذلك؛ استدل به للحنفية الحافظ الزيلعي في \"نصب الراية\" (١/ ٨٨) على أن أحاديث الوجوب منسوخة! فإنه ساقه من طريق ابن عدي كما سقناه، ثم عقب عليه بقوله:\n\"إلا أن هذا سند ضعيف يسد بغيره\"!\nكذا فيه: \"يسد\" بالسين المهملة؛ أي: يصلح، ولعله: \"يشد\" بالمعجمة، وسواء كان هذا أو ذاك؛ فإن القلب يشهد بأن في العبارة تحريفًا من بعض الناسخين","vol":"11","page":331},{"text":"أو غيرهم، ولعل الأصل:\n\"ضعيف بمرة\" أو نحوه؛ فإني أكبر الحافظ الزيلعي أن يقتصر على تضعيف هذا الإسناد الهالك بهذا المتن الباطل، وليس هذا فقط، بل ويقول فيه:\n\"يسد (أو يشد) بغيره\"!!\nإني أستبعد جدًا أن يقول هذا، وهو يعلم أن الشديد الضعف لا يقوى بغيره، لا سيما إذا كان متنه باطلًا كهذا.\nوأما الشيخ مهدي الحنفي الذي سبق ذكره في الحديث المتقدم؛ فقد نقل عبارة الزيلعي هذه واستدلاله به على النسخ، وسلم بذلك كله متعقبًا عليه بقوله:\n\"وسيأتي تحقيق الحديث المذكور (يعني: من توضأ يوم الجمعة ...)؛ فإن بعض طرقه صحيح أو حسن، والمجموع ينهض حجة للنسخ؛ فافهم\"!!\nفانطلى عليه حال إسناد هذا الحديث الهالك والمتن الباطل، فلم ينبه على شيء من ذلك؛ وبخاصة الفرق بين متنه ومتن تلك الأحاديث التي يتقوى بها متنها دون متنه، وهي لا تدل على النسخ المزعوم مطلقًا، وتجد بيان ذلك في \"المحلى\" (٢/ ١٤)، و\"الفتح\" (٢/ ٣٠٠) .\n<span data-type=\"title\" id=toc-5222>٥٢٠٢ </span>- (لا عليكما، صوما مكانه يومًا آخر) .\nضعيف\nروي من حديث عائشة، وله عنها طريقان: أحدهما عن عروة، والآخر عن عمرة.\n١- أما طريق عروة؛ فله عنه طريقان:","vol":"11","page":332},{"text":"الأولى: عن زميل مولى عروة عن عروة بن الزبير عنها قالت:\nأهدي لي ولحفصة طعام، وكنا صائمتين، فأفطرنا، ثم دخل رسول الله - ﷺ -، فقلنا له: يا رسول الله! إنا أهديت لنا هدية، فاشتهيناها فأفطرنا؟ فقال رسول الله - ﷺ -: ... فذكره.\nأخرجه أبو داود (٢٤٥٧)، والنسائي في \"السنن الكبرى\" (ق ٦٣/ ٢)، وابن أبي حاتم في \"العلل\" (١/ ٢٢٧)، وابن عدي في \"الكامل\" (١٥١/ ٢)، والبيهقي (٤/ ٢٨١)؛ وقال - تبعًا لابن عدي، وهذا تبعًا للبخاري في \"التاريخ\" (٢/ ١/ ٤٥٠) -:\n\"لا يعرف لزميل سماع من عروة، ولا تقوم به الحجة\". ثم قال ابن عدي:\n\"وحديث عروة عن عائشة معروف بزميل، وإسناده لا بأس به\"!\nوهذا منه غريب؛ إذ كيف يكون إسناده لا بأس به، وفيه زميل، وقد قال فيه البخاري: \"لا تقوم به الحجة\"، ولم يرو عنه غير يزيد بن الهاد؟! ففيه إشارة إلى أنه مجهول، وقد صرح بذلك جمع، أقدمهم الإمام أحمد فقال:\n\"لا أدري من هو؟! \".\nوتبعه الخطابي؛ فقال في \"معالم السنن\" (٣/ ٣٣٥):\n\"إسناده ضعيف، وزميل مجهول، ولو ثبت الحديث؛ أشبه أن يكون إنما أمرهما بذلك استحبابًا\".\nوتبعه على هذا الحافظ المنذري في \"مختصر السنن\". ولذلك؛ قال الحافظ في \"التقريب\":","vol":"11","page":333},{"text":"\"مجهول\". ونحوه في \"الميزان\"، وقال:\n\"ومن مناكيره ... \"؛ ثم ساق له هذا الحديث.\nثم قال البيهقي:\n\"وروي من أوجه أخرى عن عائشة، لا يصح شيء منها، وقد بينت ضعفها في (الخلافيات) \".\nقلت: وسأبينها في حدود ما اطلعت عليه، وما توفيقي إلا بالله.\nوالطريق الأخرى: عن الزهري عن عروة. وله عن الزهري طرق:\nالأولى: عن جعفر بن برقان قال: حدثنا الزهري عن عروة عن عائشة به.\nأخرجه الترمذي (١/ ١٤٢)، والنسائي (ق ٦٣/ ٢)، والبيهقي (٤/ ٢٨٠)، وأحمد (٦/ ٢٦٣)، وأبو يعلى (٣/ ١١٤٠) كلهم عن كثير بن هشام قال: حدثنا جعفر بن برقان ... وأعلوه بالإرسال؛ فقال الترمذي عقبه:\n\"وروى صالح بن أبي الأخضر، ومحمد بن أبي حفصة هذا الحديث عن الزهري عن عروة عن عائشة مثل هذا. ورواه مالك بن أنس، ومعمر، وعبيد الله بن عمر، وزياد بن سعد وغير واحد من الحفاظ عن الزهري عن عائشة مرسلًا، ولم يذكروا فيه: عن عروة، وهو أصح؛ لأنه روي عن ابن جريج قال: سألت الزهري قلت له: أحدثك عروة عن عائشة؟ قال: لم أسمع من عروة في هذا شيئًا، ولكني سمعت في خلافة سليمان بن عبد الملك من نا عن بعض من سأل عائشة عن هذا الحديث\". وقال البيهقي:","vol":"11","page":334},{"text":"\"هكذا رواه جعفر بن برقان، وصالح بن أبي الأخضر، وسفيان بن حسين؛ عن الزهري؛ وقد وهموا فيه عن الزهري\".\nوكذا قال ابن أبي حاتم في \"العلل\" (١/ ٢٢٧) عن أبيه، والنسائي؛ كما يأتي في الطريق الثالثة.\nوعلة هذه الطريق الأولى - بالإضافة إلى مخالفة الثقات الحفاظ - جعفر هذا؛ فإنه وإن كان أخرج له مسلم؛ فهو ضعيف في روايته عن الزهري خاصة، صرح بذلك جمع من أئمة الجرح، كأحمد وابن معين وابن عدي وغيرهم، ويأتي كلام النسائي بذلك قريبًا.\nالثانية: عن سفيان بن حسين عن الزهري به.\nأخرجه النسائي (٦٣/ ٢-٦٤/ ١)؛ وأعله بابن حسين؛ كما يأتي.\nالثالثة: عن صالح بن أبي الأخضر عنه به.\nأخرجه ابن صاعد في \"مجلسان\" (ق ٥٢/ ١) - من طريق روح بن عبادة عنه -، ورواه النسائي (٦٤/ ١)، والبيهقي - من طريق سفيان بن عيينة - قالا: سمعنا من صالح بن أبي الأخضر ... فذكره، قال سفيان: فسألوا الزهري - وأنا شاهد - فقالوا: هو عن عروة؟ فقال: لا.\nوقول سفيان؛ هذا أخرجه الطحاوي أيضًا في \"شرح المعاني\" (١/ ٣٥٤) .\nورواه ابن أبي حاتم عن أبيه: حدثنا ابن أبي مريم عن ابن عيينة بلفظ:\nفقال: لم أسمعه من عروة، إنما حدثني رجل على باب ... فذكره نحو رواية ابن جريج المتقدمة عند الترمذي.","vol":"11","page":335},{"text":"وقد وصلها هو، وعبد الرزاق (٤/ ٢٧٦)، والطحاوي؛ عنه.\nولعله هو السائل الذي أشار إليه سفيان في قوله المذكور. وقد قال النسائي عقبه:\n\"الصواب ما روى ابن عيينة عن الزهري؛ وصالح بن أبي الأخضر ضعيف في الزهري وغير الزهري، وسفيان بن حسين وجعفر بن برقان ليسا بالقويين في الزهري، ولا بأس بهما في غير الزهري\". وقال البيهقي:\n\"فهذان ابن جريج وسفيان بن عيينة شهدا على الزهري - وهما شاهدا عدل - بأنه لم يسمعه من عروة، فكيف يصح وصل من وصله؟!\nقال أبو عسيى الترمذي: سألت محمد بن إسماعيل البخاري عن هذا الحديث؟ فقال: لا يصح حديث الزهري عن عروة عن عائشة. وكذلد قال محمد ابن يحيى الذهلي، واحتج بحكاية ابن جريج وسفيان بن عيينة، وبإرسال من أرسل الحديث من الأئمة\".\nالرابعة والخامسة والسادسة: عن إسماعيل بن إبراهيم عن ابن شهاب به.\nأخرجه النسائي من طريق يحيى بن أيوب عنه. قال يحيى بن أيوب: وسمعت صالح بن كيسان بمثله. قال النسائي:\n\"وجدته عندي في موضع آخر: حدثني صالح بن كيسان ويحيى بن سعيد. وهذا أيضًا خطأ مثله\".\nقلت: وهو من يحيى بن أيوب - وهو أبو العباس المصري -، فإنه وإن كان احتج به الشيخان؛ فقد تكلم فيه بعض الأئمة؛ لسوء حفظه ومخالفته. بل قال فيه الإمام أحمد:","vol":"11","page":336},{"text":"\"يخطىء خطأ كثيرًا\".\nويحيى بن سعيد؛ قد ذكره البيهقي (٤/ ٢٧٩) في زمرة الثقات الحفاظ الذين رووا الحديث عن الزهري منقطعًا، فدل ذلك على خطأ يحيى بن أيوب عليه حين رواه عنه عن الزهري عن عروة عن عائشة متصلًا. ورواية ابن سعيد المنقطعة قد وصلها البيهقي عنه كما سيأتي.\nالسابعة: عن عبد الله بن عمر العمري عن ابن شهاب به.\nأخرجه الطحاوي (١/ ٣٥٤) .\nوالعمري هذا - وهو المكبر - ضعيف إذا تفرد؛ فكيف إذا خالف الثقات؟!\nوقد قرنه ابن أبي حاتم (١/ ٢٢٧) مع سفيان بن حسين وجعفر بن برقان المخالفين المتقدمين آنفًا. ومن الثقات الذين خالفهم: أخوه عبيد الله بن عمر العمري الثقة الثبت؛ فقد ذكره البيهقي في زمرة الثقات الحفاظ الذين أرسلوا الحديث؛ كما تقدم قريبًا، وكذلك ذكره فيهم الترمذي في كلامه السابق في الطريق الأولى. وقد وصله عنه النسائي.\nوما تعقب به ابن التركماني البيهقي في ذكره عبيد الله في تلك الزمرة بقوله:\n\"قلت: أخرجه أبو عمر من حديث أبي خالد الأحمر عن عبيد الله ويحيى ابن سعيد وحجاج بن أرطأة؛ كلهم عن الزهري عن عروة أن عائشة وحفصة أصبحتا صائمتين ... الحديث\"!! فالجواب من وجهين:\nالأول: أن أبا خالد الأحمر - واسمه سليمان بن حيان -، وإن كان ممن أخرج له الشيخان؛ ففي حفظه أيضًا كلام. ولذلك؛ قال فيه الحافظ:","vol":"11","page":337},{"text":"\"صدوق يخطىء\". فلا عبرة بحديثه إذا خالف الثقات.\nوالآخر: أن ظاهر إسناده الإرسال أيضًا؛ لأن قوله: \"عن عروة: أن عائشة وحفصة ... \" صورته المرسل؛ كما هو ظاهر، فيكون أبو خالد قد شذ مرتين:\nالأولى: من جهة مخالفة الثقات الحفاظ الذين رووه عن الزهري مرسلًا.\nوالأخرى: الذين خالفوا هؤلاء ممن سبق ذكرهم؛ فرووه عنه عن عروة عن عائشة متصلًا!!\n٢- وأما طريق عمرة؛ تفرد به جرير بن حازم عن يحيى بن سعيد عنها عن عائشة به.\nأخرجه النسائي، والطحاوي (١/ ٣٥٥)، وابن حبان (٩٥١ - موارد) . وقال النسائي:\n\"هذا خطأ\".\nقلت: يعني: من جرير؛ فإن حاله كحال أبي خالد الأحمر وغيره، وقد بين ذلك البيهقي؛ فقال:\n\"وجرير بن حازم وإن كان من الثقات؛ فهو واهم فيه، وقد خطأه في ذلك أحمد بن حنبل، وعلي بن المديني. والمحفوظ: عن يحيى بن سعيد عن الزهري عن عائشة مرسلًا\".\nثم روى بإسناده عن الأثرم قال: \"قلت لأبي عبد الله - يعني: أحمد بن حنبل - تحفظه عن يحيى عن عمرة عن عائشة ... فأنكره، وقال: من رواه؟ قلت: جرير بن حازم. فقال: جرير كان يحدث بالتوهم\".","vol":"11","page":338},{"text":"وعن أحمد بن منصور الرمادي قال: \"قلت لعلي بن المديني: يا أبا الحسن! تحفظ عن يحيى بن سعيد عن عمرة عن عائشة ...؟ فقال لي: من روى هذا؟ قال: قلت: ابن وهب عن جرير بن حازم عن يحيى بن سعيد. قال: فضحك؛ فقال: مثلك يقول مثل هذا؟! حدثنا حماد بن زيد عن يحيى بن سعيد عن الزهري أن عائشة ... \".\nوجملة القول: أن الحديث ضعيف لا يصح، وأن الصواب فيه عن الزهري مرسلًا، وأن من قال عنه: عن عروة، أو قال: عن يحيى بن سعيد عن عمرة عن عائشة؛ فقد وهم عليهما - بلا شك - وهمًا فاحشًا؛ لمخالفة الحفاظ الثقات أولًا، وقد تقدم تسمية بعضهم - ومنهم مالك في \"الموطأ\" (١/ ٣٠٦/ ٥٠) -، ولمصادمة ذلك لتصريحه بأنه لم يسمعه من عروة، وإنما من رجل لم يسمه، فما لعروة - بله عمرة - بهذا الحديث صلة.\nوإنما أفضت في الكشف عن علة الحديث وطرقه؛ لأني رأيت صنيع ابن التركماني في \"الجوهر النقي\" قد حشر ما وقع عليه من الطرق موهمًا أن الحديث بها ثابت، ولا غرابة في ذلك؛ لما هو معروف به من التعصب للمذهب، وإنما الغرابة أن ابن القيم - بعدما ساق بعض الطرق المذكورة دون أي مناقشة لمفرادتها، وبيان ما في رواته من الضعف أو الشذوذ والمخالفة لروايات الثقات الأثبات - قال في \"تهذيب السنن\" (٣/ ٣٣٦):\n\"فالذي يغلب على الظن: أن اللفظة محفوظة في الحديث، وتعليلها - لما ذكر - قد تبين ضعفه\"!\nوظني أن ابن القيم ﵀ لو تتبع الطرق ورواتها - وما قاله الزهري نفسه من","vol":"11","page":339},{"text":"النفي لسماعه للحديث من عروة -؛ لما ذهب إلى هذا الذي حكينا عنه، ولوجد أن الأئمة الذين أعلوا الحديث بالإرسال كانوا على الحق والصواب، وأن قولهم فيه هو فصل الخطاب.\nثم إن الحديث لو صح؛ فهو محمول على الاستحباب؛ كما تقدم عن الخطابي (١) .\nومما يشهد له: قوله - ﷺ - لأحد أصحابه - وقد دعي إلى الطعام وهو صائم -:\n\"أفطر، وصم مكانه يومًا إن شئت\"؛ وهو حديث ثابت؛ كما حققته في \"آداب الزفاف\" (ص ١٥٩)، ثم في \"إرواء الغليل\" (١٩٥٢) .\n<span data-type=\"title\" id=toc-5223>٥٢٠٣ </span>- (إنا أهل بيت؛ اختار الله لنا الآخرة على الدنيا، وإن أهل بيتي سيلقون بعدي بلاء وتشريدًا وتطريدًا، حتى يأتي قوم من قبل المشرق؛ معهم رايات سود، فيسألون الخير، فلا يعطونه، فيقاتلون فينصرون، فيعطون ماسألوا؛ فلا يقبلونه، حتى يدفعوها إلى رجل من أهل بيتي؛ فيملؤها قسطًا؛ كما ملؤوها جورًا، فمن أدرك ذلك منكم؛ فليأتهم ولو حبوًا على الثلج) .\nمنكر\nأخرجه ابن ماجه (٢/ ٥١٨)، وابن أبي عاصم في \"السنة\" برقم (١٤٩٩)، والعقيلي في \"الضعفاء\" (٤/ ١٤٩٤) عن يزيد بن أبي زياد عن إبراهيم عن علقمة عن عبد الله قال:\nبينما نحن عند رسول الله - ﷺ -؛ إذ أقبل فتية من بني هاشم، فلما رآهم النبي - ﷺ -؛ اغرورقت عيناه، وتغير لونه، قال: فقلت: ما نزال نرى في وجهك شيئًا\n_________\n(١) كرر الشيخ - ﵀ - الحديث برقم (٥٤٨٠) لكن من طريق آخر. (الناشر)","vol":"11","page":340},{"text":"نكرهه؟! فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ غير يزيد بن أبي زياد - وهو الهاشمي مولاهم الشيعي -. قال الذهبي:\n\"أحد علماء الكوفة المشاهير؛ على سوء حفظه\". وقال الحافظ:\n\"ضعيف، كبر فتغير، وصار يتلقن\". وقال البوصيري في \"زوائده\" (ق ٢٤٩/ ١):\n\"مختلف فيه، ورواه أبو بكر بن أبي شيبة (يعني: شيخ ابن ماجه فيه)، وأبو يعلى بزيادة ونقص، لكن لم يتفرد به يزيد بن أبي زياد عن إبراهيم؛ فقد رواه الحاكم في \"المستدرك\" من طريق عمرو بن قيس عن الحكم عن إبراهيم به\"!\nقلت: ما أحسن البوصيري صنعًا بهذا الاستدراك؛ فإنه الحديث عند الحاكم (٤/ ٤٦٤) من طريق محمد بن عثمان بن سعيد القرشي: حدثنا يزيد بن محمد الثقفي: حدثنا حنان (الأصل: حبان) بن سدير عن عمرو بن قيس الملائي به.\nسكت عنه الحاكم! وتعقبه الذهبي بقوله:\n\"قلت: هذا موضوع\".\nأقول: لعل آفته من حنان هذا؛ فقد أورده ابن أبي حاتم (١/ ٢/ ٢٩٩) ولم يذكر فيه جرحًا ولا تعديلًا، والحافظ في \"اللسان\" (٢/ ٣٦٧)، وساق له من مناكيره حديثًا من روايته عن أهل البيت، وقال:\n\"قال الدارقطني في \"المؤتلف والمختلف\" وفي \"العلل\": إنه من شيوخ الشيعة\".","vol":"11","page":341},{"text":"قلت: وهو في \"رجال الكشي\"؛ انظر \"الفهرس\" (ص ١٠٨) .\nوقد تصحف اسمه في \"المستدرك\" إلى (حبان)؛ كما سبقت الإشارة إليه.\nوفي \"الميزان\": \"حبان بن مديد\"؛ وقال:\n\"قال الأزدري: ليس بالقوي عندهم\".\nثم ساق له هذا الحديث. ووقع في \"اللسان\".\n\"حبان بن مدير\"؛ وعزا الحديث الحاكم؛ وذكر تعقب الذهبي له بما سبق، وأقره؛ ولكنه قال:\n\"وأنا أخشى أن يكون هذا هو حنان - بفتح المهملة ونونين مخففًا -، وأبوه (سدير) بفتح السين المهملة بوزن (قدير)، تصحف اسمه واسم أبيه\".\nقلت: والراوي عنه يزيد بن محمد الثقفي؛ لم أعرفه!\nوكذا الراوي عنه: محمد بن عثمان بن سعيد القرشي! ومن طبقته: محمد ابن عثمان بن سعيد بن عبد السلام بن أبي السوار المصري، حدث عن أبي صالح كاتب الليث؛ قال أبو سعيد بن يونس: لم يكن بثقة؛ كما في \"اللسان\" (٥/ ٢٧٩)، فلعله هو.\nثم إن الحديث قد أنكره جماعة من الأئمة المتقدمين على يزيد بن أبي زياد؛ فقال وكيع:\n\"يزيد بن أبي زياد عن إبراهيم عن علقمة عن عبد الله - حديث الرايات - ليس بشيء\". وقال أبو أسامة:","vol":"11","page":342},{"text":"\"لو حلف لي خمسين يمينًا قسامة ما صدقته\"؛ يعني: في هذا الحديث. وذكر الذهبي عن الإمام أحمد أنه قال فيه مثل قول وكيع المتقدم.\n<span data-type=\"title\" id=toc-5224>٥٢٠٤ </span>- (كيف بكم - أيها الناس! - إذا طغى نساؤكم، وفسق فتيانكم؟ قالوا: يا رسول الله! إن هذا لكائن؟! قال: نعم، وأشد منه، كيف أنتم إذا تركتم الأمر بالمعروف والنهي عن المنكر؟! قالوا: يا رسول الله! إن هذا لكائن؟ قال: وأشد منه، كيف بكم إذا رأيتم المنكر معروفًا، والمعروف منكرًا؟!) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (ق ٣٠١/ ١): حدثنا محمد بن الفرج: حدثنا محمد بن الزبرقان: حدثنا موسى بن عبيدة قال: أخبرني عمر بن هارون وموسى بن أبي عيسى عن أبي هريرة مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ موسى بن عبيدة - وهو الربذي - ضعيف عند الجمهور، وبعضهم ضعفه جدًا.\nوالحديث؛ أورده الهيثمي في \"مجمع الزوائد\" (٧/ ٢٨٠-٢٨١)؛ وقال:\n\"رواه أبو يعلى، والطبراني في \"الأوسط\"؛ إلا أنه قال: \"فسق شبابكم\"، وفي إسناد أبي يعلى: موسى بن عبيدة، وهو متروك، وفي إسناد الطبراني: جرير ابن المسلم؛ ولم أعرفه، والراوي عنه شيخ الطبراني همام بن يحيى؛ لم أعرفه\"!\nقلت: جرير هذا روى له الطبراني حديثًا آخر في \"المعجم الصغير\" (ص ٢٠٦)، ونسبه فيه صنعانيًا.\nوروي من حديث أبي أمامة مرفوعًا بلفظ:","vol":"11","page":343},{"text":"\"كيف أنتم إذا طغى نساؤكم ... \" الحديث نحوه، وزاد في آخره:\nقالوا: وكائن ذلك يا رسول الله؟! قال: \"نعم، وأشد منه سيكون، يقول الله تعالى: بي حلفت! لأتيحن لهم فتنة يصير الحليم فيهم حيرانًا\".\nأخرجه ابن أبي حاتم في \"العلل\" (٢/ ٤١٧-٤١٨)، والحافظ عبد الغني المقدسي في \"كتاب الأمر بالمعروف\" (٩١-٩٢) عن حماد بن عبد الرحمن الكلبي: حدثنا خالد بن الزبرقان القرشي عن سليم بن حبيب المحاربي عن أبي أمامة ... وقال ابن أبي حاتم:\n\"قال أبي: هذا حديث منكر، وحماد ضعيف الحديث\".\nقلت: وشيخه خالد بن الزبرقان؛ قال ابن أبي حاتم (١/ ٢/ ٣٣٢):\n\"سمعت أبي يقول: هو منكر الحديث. وغيري يحكي عن أبي أنه قال: صالح الحديث\".\nثم أخرجه المقدسي من حديث ابن مسعود مختصرًا. ورجاله ثقات؛ غير أبي نصر الفضل بن محمد بن سعيد؛ يرويه عن أبي الشيخ عن أبي يعلى بإسناده الحسن عنه.\nغير أني لم أجده في \"مسند أبي يعلى\"، ولا في \"المجمع\"؛ فلينظر إن كان فيه؛ فإن كان ابن سعيد هذا معروفًا؛ فهو حسن ينقل إلى \"الصحيحة\"؛ فإني لم أعرف ابن سعيد هذا!\nثم وقفت على إسناد الطبراني، فوجدت فيه علتين أخريين، إحداهما واهية جدًا، كما عرفت منه أحد الراويين اللذين لم يعرفهما الهيثمي، فقال الطبراني في","vol":"11","page":344},{"text":"\"المعجم الأوسط\" (٢/ ٢٩٨/ ١٢/ ٩٤٧٩): حدثنا همام بن يحيى: حدثنا حريز بن المسلم الصنعاني: حدثنا عبد المجيد بن عبد العزيز (الأصل: عبد المجيد) ابن أبي رواد (الأصل: داود) عن ياسين الزيات عن الأعمش عن أبي صالح عن أبي هريرة به. وقال:\n\"لم يروه عن الأعمش إلا ياسين، ولا عن ياسين إلا عبد المجيد، تفرد به حريز بن المسلم\".\nقلت: هو بالحاء المهملة وآخره؛ زاي كما في \"الإكمال\" (٢/ ٨٥-٨٦)؛ وكناه بـ (أبي المسلم)؛ وقال:\n\"صنعاني، يروي عن عبد المجيد بن أبي رواد وغيره. روى عنه إبراهيم بن محمد بن المعمر\".\nقلت: وذكره ابن حبان في \"الثقات\" (٨/ ٢١٣)، وقال:\n\"روى عن سفيان بن عيينة. وعنه أهل اليمن\".\nووقع عند الهيثمي: (جرير) بالجيم! فلا أدري إذا كان وقع له كذلك في \"المعجم\"؛ فلم يعرفه، أو أنه تحرف على ناسخ \"المجمع\"؟! والله أعلم.\nوشيخه عبد المجيد بن عبد العزيز بن أبي رواد؛ قال الحافظ:\n\"صدوق يخطىء، وكان مرجئًا، أفرط ابن حبان فقال: متروك\".\nوأقول: الآفة من شيخه ياسين الزيات؛ فإنه مجمع على ضعفه، بل هو متروك؛ كما قال النسائي وغيره. وقال البخاري (٤/ ٢/ ٤٢٩):","vol":"11","page":345},{"text":"\"يتكلمون فيه، منكر الحديث\".\nفلا أدري لماذا سكت عنه الهيثمي، وأعل الحديث بما تقدم ممن لم يعرفه؟!\nثم رأيت ابن المبارك قد أخرج الحديث في \"الزهد\" (٤٨٤/ ١٣٧٦)؛ قال: أخبرنا سفيان بن عيينة عن موسى بن أبي عيسى المديني قال: قال رسول الله - ﷺ -: ... فذكره.\nفهذا يعل رواية موسى بن عبيدة المتقدمة عند أبي يعلى، ويؤكد ضعف ابن عبيدة حين أسنده عن موسى بن أبي عيسى عن أبي هريرة؛ فإن سفيان بن عيينة ثقة، وقد رواه عنه مرسلًا.\nوموسى بن أبي عيسى المديني - وهو الحناط أبو هارون الغفاري -، وهو ثقة؛ لكنهم لم يذكروا له رواية عن أحد من الصحابة، ولذلك؛ ذكره الحافظ في الطبقة السادسة؛ أي: أتباع التابعين، وفيهم ذكره اب حبان في \"ثقاته\" (٧/ ٤٥٤) .\nوعليه؛ فهو منقطع بينه وبين أبي هريرة، بل معضل.\nوعمر بن هارون: هو الزرقي الأنصاري المديني؛ ذكره ابن حبان في \"الثقات\"، وقال (٥/ ١٥٣):\n\"يروي عن أبي هريرة. روى عنه يحيى بن حمزة\".\nكذا وقع فيه: (يحيى) ! وفي \"تاريخ البخاري\" و\"الجرح والتعديل\":\n(عمر) . والله أعلم؛ وذكرا في ترجمته أنه روى عن أبيه، وزاد البخاري:\n\"وروى موسى بن عبيدة: حدثنا عمر بن هارون عن أبي هريرة ﵁ عن النبي - ﷺ -. فلا أدري هو هذا أم لا؟ \".","vol":"11","page":346},{"text":"وأورده الذهبي في \"الميزان\"؛ وقال:\n\".. عن أبيه عن أبي هريرة ﵁، لا يعرف، والخبر منكر\".\nوعقب عليه في \"اللسان\" بقول ابن حبان المذكور آنفًا.\nقلت: وعمر هذا وقرينه؛ لم يعرفهما المعلق على \"مسند أبي يعلى\" (١١/ ٣٠٤-٣٠٥)؛ فقال:\n\"إسناده ضعيف؛ لضعف موسى بن عبيدة الربذي، وقد تركه كثير من أهل العلم، وشيخه وشيخ شيخه لم أعرفهما\"!\nوالصواب: \"وشيخاه لم أعرفهما\"؛ كما يظهر بأدنى تأمل.\nثم رأيت في \"تاريخ البخاري\" (٤/ ٢/ ٤٤١)، و\"الجرح والتعديل\" (٤/ ٢/ ٣٢٣) قد ذكرا من طريق عبد العزيز الأويسي عن سعيد بن عبد الرحمن عن عبيد الله بن نافع عن ابن عباس الحميري عن أبيه عن النبي - ﷺ - قال: ... فذكر الحديث بطرفه الأول فقط.\nقلت: وهذا إسناد مجهول؛ الحميري هذا وأبوه لا يعرفان إلا في هذا الحديث.\nوقد أورده الحافظ في ترجمة الأب من \"الإصابة\" من طريق ابن أبي حاتم فقط، ولم يزد!!\n<span data-type=\"title\" id=toc-5225>٥٢٠٥ </span>- (كان من دعائه الذي كان يقول: يا كائنًا قبل أن يكون شيء، والمكون لكل شيء، والكائن بعدما لا يكون شيء! أسألك بلحظة من لحظاتك الحافظات، الغافرات الواجبات المنجيات) .\nموضوع\nأخرجه البيهقي في \"الأسماء والصفات\" (ص ١١) من طريق","vol":"11","page":347},{"text":"محمد بن سنان القزاز: حدثنا محمد بن الحارث مولى بني هاشم: حدثنا محمد بن عبد الرحمن بن البيلماني عن أبيه عن ابن عمر ﵄ مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن عبد الرحمن بن البيلماني؛ متهم بالوضع؛ قال ابن حبان في \"الضعفاء\" (٢/ ٢٦٤):\n\"حدث عن أبيه بنسخة شبيهًا بمئتي حديث كلها موضوعة، لا يجوز الاحتجاج به، ولا ذكره في الكتب إلا على جهة التعجب\".\nثم ساق له بضعة عشر حديثًا، قد مضى اثنان منها برقم (٥٤،٢٤١١) .\nومحمد بن الحارث ضعيف؛ كما تقدم بيانه تحت الحديث الأول من الحديثين المشار إليهما.\nومثله القزاز؛ فإنه ضعيف؛ كما في \"التقريب\".\nوقد أشار البيهقي إلى تضعيف الحديث بقوله عقبه:\n\"إن صح\"!\nوهذا تقصير منه ظاهر، فكان الأولى أن ينزه كتابه منه ولا يورده فيه!\n<span data-type=\"title\" id=toc-5226>٥٢٠٦ </span>- (هذه صفة ربي ﷿ وتقدس علوًا كبيرًا) .\nمنكر\nأخرجه البيهقي في \"الأسماء\" (ص ٢٧٩) من طريق مخلد بن أبي عاصم: أخبرنا محمد بن موسى - يعني الحرشي -: أخبرنا عبد الله بن عيسى: أخبرنا داود - يعني: ابن أبي هند - عن عكرمة عن ابن عباس:\nأن اليهود جاءت إلى النبي - ﷺ - - منهم كعب بن الأشرف، وحيي بن","vol":"11","page":348},{"text":"أخطب -، فقالوا: يا محمد! صف لنا ربك الذي بعثك، فأنزل الله ﷿: (قل هو الله أحد. الله الصمد. لم يلد): فيخرج منه، (ولم يولد): فيخرج من شيء، (ولم يكن له كفوًا أحد): ولا شبه، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن عيسى متفق على تضعيفه، وهو الخزاز أبو خلف؛ قال العقيلي في \"الضعفاء\" (ص ٢١٦):\n\"لا يتابع على أكثر حديثه\". وقال ابن عدي (ق ٢٢٥/ ١-٢):\n\"يروي عن يونس بن عبيد وداود بن أبي هند ما لا يوافقه عليه الثقات، وأحاديثه إفرادات كلها، وليس هو ممن يحتج بحديثه\".\nثم ساق له أحاديث هذا أحدها: أخبرنا محمد بن أحمد بن الحسين: حدثنا محمد ابن موسى الحرشي به مختصرًا؛ دون حديث الترجمة وتفسير السورة.\nوالحرشي؛ قال الحافظ في \"التقريب\":\n\"لين\".\nومخلد بن أبي عاصم؛ لم أعرفه، ولعل فيه تحريفًا.\nوقد خالفه في متنه محمد بن أحمد بن الحسين - شيخ ابن عدي - فاختصره؛ كما رأيت؛ وهو الصواب.\nفقد رواه يزيد عن عكرمة مرسلًا به نحوه.\nأخرجه ابن جرير في \"التفسير\" (٣٠/ ٢٢١) بسند صحيح عنه.\nوهو يزيد بن أبي سعيد النحوي المروزي، وهو ثقة.","vol":"11","page":349},{"text":"وكذلك أخرجه ابن جرير، والحاكم (٢/ ٥٤٠)، والبيهقي (ص ٣٢،٢٧٩) عن أبي بن كعب قال:\nإن المشركين قالوا: يا محمد! انسب لنا ربك! فأنزل الله السورة.\nصححه الحاكم والذهبي! وفيه أبو جعفر الرازي، وهو ضعيف.\nلكن لحديثه شواهد تقويه؛ فراجعها في \"الدرالمنثور\".\nولقد كان الباعث على تحرير هذا: أنني رأيت الشيخ عبد الله الحبشي في رسالته \"الصراط المستقيم\" (ص ٢٩) قد قال:\n\"أخرجه البيهقي بالإسناد الصحيح عن ابن عباس ... \" فذكر الحديث!\nفتصحيحه لهذا الإسناد لأكبر دليل على جهل هذا الرجل بهذا العلم، وقد بلغنا أه صار له أتباع كثر في لبنان؛ مما ذكرني بالقول المشهور: (إن البغاث بأرضنا يستنسر) !\n<span data-type=\"title\" id=toc-5227>٥٢٠٧ </span>- (من قرأ ألف آية في سبيل الله؛ كتبه الله مع النبين والصديقين والشهداء والصالحين) .\nمنكر\nأخرجه أبو يعلى (١٤٨٩)، والحاكم (٢/ ٨٧)، وعنه البيهقي في \"السنن\" (٩/ ١٧٢) عن زبان بن فائد عن سهل بن معاذ الجهني عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير زبان؛ قال أحمد:\n\"أحاديثه مناكير\". وضعفه ابن حبان جدًا؛ كما بينته في \"ضعيف أبي داود\" (٢٣٠) . فقول الحاكم:","vol":"11","page":350},{"text":"\"صحيح الإسناد\"! مردود؛ وإن وافقه الذهبي!\n<span data-type=\"title\" id=toc-5228>٥٢٠٨ </span>- (الليل خلق من خلق الله ﷿ عظيم، لعله أعانك عليه (يعني: الصيد) شيء؟ انبذها عنك) .\nمنكر\nأخرجه أبو داود في \"المراسيل\" (٣٨٣)، ومن طريقه البيهقي في \"السنن الكبرى\" (٩/ ٢٤١) من طريق جرير عن موسى بن أبي عائشة عن أبي رزين قال:\nجاء رجل إلى النبي - ﷺ - بصيد، فقال: إني رميته من الليل فأعياني، ووجدت سهمي فيه من الغد، وقد عرفت سهمي؟ فقال: ... فذكره.\nقلت: وهذا إسناد مرسل؛ أبو رزين هذا: هو مسعود بن مالك الأسدي الكوفي التابعي، وهو ثقة.\nوكذلك سائر رواته؛ إلا أن جريرًا - وهو ابن عبد الحميد الضبي الكوفي -، وهو ثقة، لكنه قد تكلم فيه بعضهم من قبل حفظه؛ وفي \"التقريب\":\n\"ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه\".\nقلت: وقد خالفه في إسناده من هو أحفظ منه: فقال سفيان - وهو الثوري -: عن موسى بن أبي عائشة عن عبد الله بن أبي رزين عن أبي رزين مرفوعًا به، نحوه مختصرًا، ليس فيه ذكر الليل والنهار.\nأخرجه البيهقي، وقال:\n\"وأبو رزين هذا؛ اسمه مسعود مولى شقيق بن سلمة، وليس بأبي رزين مولى رسول الله - ﷺ -. والحديث مرسل. قاله البخاري\".","vol":"11","page":351},{"text":"قلت: وعبد الله بن أبي رزين هذا لا يعرف إلا في هذا لإسناد. وقد قال الذهبي في \"الميزان\":\n\"ذكره ابن حبان في \"الثقات\"، لا يدرى من هو؟ \".\nقلت: فهو علة هذا الإسناد الصحيح مرسلًا.\nوقد وهم المناوي وهمًا فاحشًا؛ فإنه على الرغم من أن السيوطي صرح بقوله: \".. عن أبي رزين مرسلًا\" علق عليه بأن أبا رزين هو العقيلي!!\nقلت: ولو كان هو العقيلي؛ لم يكن الحديث مرسلًا؛ لأنه صحابي معروف، واسمه لقيط بن صبرة.\nثم إن في الحديث عندي نكارة؛ فقد صح عن النبي - ﷺ - أنه قال لأبي ثعلبة الخشني:\n\"إذا رميت الصيد فأدركته بعد ثلاث ليال، وسهمك فيه؛ فكله؛ ما لم ينتن\".\nرواه مسلم وغيره، وهو مخرج في \"سلسلة الأحاديث الصحيحة\" (١٣٥٠) . وفي رواية من حديث عدي بن حاتم:\n\"إذا عرفت سهمك فيه لم تر فيه أثر غيره، وتعلم أنه قتله؛ فكله\".\nقلت: فلم يأمر - ﷺ - بنبذ الصيد لمجرد احتمال أن يكون قتل بطريق غير شرعي، كما في حديث الترجمة، بينما الأمر على خلاف ذلك في الحديث الصحيح؛ فقد أحال فيه على ظاهر الأمر من نتانة أو مشاركة سبع، والله ﷾ أعلم.","vol":"11","page":352},{"text":"<span data-type=\"title\" id=toc-5229>٥٢٠٩ </span>- (............................................) (١) .\n_________\n(١) كان هنا الحديث: (ما أطيبك وما أطيب ريحك، ما أعظمك وأعظم حرمتك. . .) . رواه ابن ماجه.\nوقد كتب الشيخ ﵀ عليه بخطه: \" نقل إلى \" الصحيحة \" (٣٤٢٠) لشاهد له قوي \". (الناشر) .","vol":"11","page":353},{"text":"<span data-type=\"title\" id=toc-5230>٥٢١٠ </span>- (ليدخلن بشفاعة عثمان سبعون ألفًا - كلهم قد استوجبوا النار - الجنة بغير حساب) .\nمنكر\nأخرجه ابن عساكر في ترجمة عثمان ﵁ من \"التاريخ\" (١٠/ ١٠٥/ ٢) من طريقين عن عبد الرحمن بن نافع: أخبرنا محمد بن يزيد القرشي: أخبرنا محمد بن عمرو عن عطاء عن ابن عباس مرفوعًا.\nثم من طريق الحسين بن عبيد الله العجلي: أخبرنا مروان بن معاوية الفزاري عن سليمان عن عكرمة عن ابن عباس به نحوه.\nوهذا إسناد ضعيف من الوجهين؛ ففي الأول: عبد الرحمن بن نافع؛ ولم أعرفه.\nومثله محمد بن يزيد القرشي، و[لا] أستبعد أن يكون هو يزيد بن محمد القرشي، انقلب على الراوي؛ فقد ذكره في الرواة عن محمد بن عمرو - وهو ابن حلحلة الديلي المدني - الراوي عن عطاء؛ وهو يزيد بن محمد بن قيس القرشي المطلبي، وهو ثقة؛ فإن كان هو؛ فقد انقلب اسمه على عبد الرحمن بن نافع هذا، وهو مما يدل على عدم حفظه وضبطه.\nوأما الوجه الآخر؛ فآفته الحسين بن عبيد الله العجلي؛ قال الدارقطني:\n\"كان يضع الحديث\".","vol":"11","page":353},{"text":"والحديث؛ أورده السيوطي من رواية ابن عساكر هذه؛ فتعقبه المناوي بقوله:\n\"قضية تصرف المصنف أن ابن عساكر خرجه وسكت عليه، والأمر بخلافه، بل قال: روي بإسناد غريب عن ابن عباس رفعه، وهو منكر. اهـ. وأقره عليه الذهبي في اختصاره لـ (تاريخه) \"!\nقلت: ولم أر قول ابن عساكر في الموضع الذي أشرت إليه آنفًا؛ فلعله ذكر ذلك في موضع آخر.\nوإن مما يؤكد نكارته: أن الحديث صح عن غير ما واحد من الصحابة مرفوعًا بنحوه دون ذكر عثمان، وهو مخرج في \"المشكاة\" (٥٦٠١) من حديث عبد الله ابن أبي الجدعاء.\nوقد أخرجه الحاكم (٣/ ٤٠٨) - وصححه هو والذهبي -، وزاد:\nقال الحسن: إنه أويس القرني.\nويخالفه ما أخرجه ابن عساكر أيضًا بسند صحيح عن أبي أمامة مرفوعًا بلفظ:\n\"ليدخلن الجنة - بشفاعة رجل من أمتي - مثل أحد الحيين: ربيعة ومضر\"؛ وزاد:\nفكان المشيخة يرون ذلك الرجل عثمان بن عفان.\nوجملة القول: أن الحديث - باللفظ المذكور أعلاه - منكر لا يصح. والله تعالى أعلم.","vol":"11","page":354},{"text":"<span data-type=\"title\" id=toc-5231>٥٢١١ </span>- (ليدركن الدجال قومًا مثلكم أو خيرًا منكم (ثلاث مرات)، ولن يخزي الله أمة أنا أولها، وعيسى ابن مريم آخرها) (١) .\nمنكر\nأخرجه الحاكم (٣/ ٤١) عن عيسى بن يونس عن صفوان بن عمرو عن عبد الرحمن بن جبير بن نفير عن أبيه ﵁ قال:\nلما اشتد جزع أصحاب رسول الله - ﷺ - على من قتل يوم (مؤتة)؛ قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"صحيح على شرط الشيخين\"!! ورده الذهبي بقوله:\n\"قلت: ذا مرسل: وهو خبر منكر\".\nقلت: وليس رجاله على شرط الشيخين؛ إلا عيسى بن يونس.\nوأما سائرهم؛ فإنما احتج بهم مسلم وحده. وقال المناوي:\n\"ورواه ابن أبي شيبة من حديث عبد الرحمن بن جبير بن نفير - أحد التابعين -؛ قال ابن حجر: وإسناده حسن\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم برقم (٥٠٩٩) \". (الناشر)","vol":"11","page":355},{"text":"<span data-type=\"title\" id=toc-5232>٥٢١٢ </span>- (ما ترون مما تكرهون؛ فذلك ما تجزون، يؤخر الخير لأهله في الآخرة) .\nضعيف\nأخرجه الحاكم (٢/ ٥٣٢-٥٣٣) عن محمد بن مسلمة الواسطي: حدثنا يزيد بن هارون: أنبأ سفيان بن حسين عن أبي قلابة عن أبي أسماء الرحبي قال:","vol":"11","page":355},{"text":"بينما أبو بكر الصديق ﵁ يتغدى مع رسول الله - ﷺ -؛ إذ نزلت هذه الآية: (فمن يعمل مثقال ذرة خيرًا يره. ومن يعمل مثقال ذرة شرًا يره)؛ فأمسك أبو بكر، وقال: يا رسول الله! أكل ما عملنا من سوء رأيناه؟! فقال: ... فذكره. وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: مرسل\".\nقلت: ومع الإرسال علة أخرى؛ وهي محمد بن مسلمة الواسطي؛ فإنه واه؛ قال الذهبي:\n\"أتى بخبر باطل اتهم به، وقال أبو القاسم اللالكائي: ضعيف ... وساق له ابن عدي أحاديث تستنكر، وقال أبو محمد الخلال: هو ضعيف جدًا\".\nلكن الظاهر أنه لم يتفرد به؛ فقد عزاه السيوطي في \"الدر المنثور\" (٦/ ٣٨٠) لإسحاق بن راهويه، وعبد بن حميد، والحاكم، وابن مردويه عن أسماء. وكذا وقع فيه: \"أسماء\"؛ فصار الحديث بذلك موصولًا.\nلكن الظاهر أنه سقط من الناسخ أداة الكنية: \"أبي\"، وساعد على ذلك أنه لم يكن في أصله وصفه بالرحبي، وإلا؛ لصار التحريف هكذا: \"أسماء الرحبي\"!\nفإذا كان الأمر كما ذكرنا، وكان من مخرجي الحديث إسحاق بن راهويه وعبد ابن حميد - وهما من طبقة الواسطي -؛ كان ذلك دليلًا واضحًا على أنهما قد تابعاه عليه، أو على الأقل: على أنه لم يتفرد به، فالعلة حينئذ إنما هي الإرسال. والله أعلم.","vol":"11","page":356},{"text":"وإن مما يؤيد ما ذكرته من التحريف والسقط: أن السيوطي ذكره في \"الجامع الصغير\" من رواية الحاكم عن أبي أسماء الرحبي مرسلًا. وكذا في \"الجامع الكبير\" له.\nوقد روي الحديث من طرق أخرى عن أبي بكر الصديق بنحوه، دون الشطر الثاني منه؛ فانظر \"التعليق الرغيب\" (٤/ ١٥٢/ ٥٤) .\n<span data-type=\"title\" id=toc-5233>٥٢١٣ </span>- (قسم الله العقل على ثلاثة أجزاء، فمن كن فيه فهو العاقل، ومن لم تكن فيه فلا عقل له: حسن المعرفة بالله ﷿، وحسن الطاعة لله ﷿، وحسن الصبر لله ﷿) .\nموضوع\nأخرجه أبو نعيم في \"الحلية\" (١/ ٢١)، ومن طريقه ابن الجوزي في \"الموضوعات\" (١/ ١٧٢) من طريق سليمان بن عيسى عن ابن جريج عن عطاء عن أبي سعيد الخدري مرفوعًا. وقال ابن الجوزي:\n\"ليس من كلام رسول الله - ﷺ -، قال أبو حاتم الرازي: سليمان بن عيسى كذاب، وقال ابن عدي: يضع الحديث\".\nوتابعه من هو مثله؛ عبد العزيز بن أبي رجاء: حدثنا ابن جريج به.\nأخرجه أبو نعيم أيضًا (٣/ ٣٢٣)، وقال:\n\"غريب من حديث عطاء، لا أعلم عنه راويًا إلا ابن جريج\".\nوتعقبه السيوطي في \"اللآلي\" بقوله (١/ ١٢٧):\n\"وعبد العزيز؛ قال الدارقطني: متروك، له تصنيف في العقل؛ موضوع كله\".","vol":"11","page":357},{"text":"وله متابعات أخرى لا وزن لها، فانظر \"اللآلي\" و\"تنزيه الشريعة\" (١٠/ ١٧٥) .\n<span data-type=\"title\" id=toc-5234>٥٢١٤ </span>- (ما يحل لمؤمن أن يشتد إلى أخيه بنظرة تؤذيه) .\nضعيف\nأخرجه عبد الله بن المبارك في \"الزهد\" (٦٨٩): أخبرنا موسى ابن عبيدة عن حمزة بن عبدة - قال ابن صاعد: كذا في كتابي، ولا أدري من حمزة؟ - قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nالأولى: الإرسال والجهالة؛ فإن حمزة لم أعرفه، وقد أشار يحية بن صاعد إلى جهالته، ولم أجده في شيء من كتب الرجال التي عندي.\nوقد وقع في \"الجامع الصغير\" و\"الكبير\" من رواية ابن المبارك: \"حمزة بن عبيد\" مصغرًا، ولم أجده أيضًا! وأما قول المناوي:\nهو ابن عبد الله بن عمر، قال الذهبي: ثقة إمام\"!! فلا وجه له؛ فإن حفيد ابن عمر اسمه حمزة بن عبد الله، وهذا اسمه: حمزة بن عبدة - أو ابن عبيد -؛ فأين هذا من هذا؟!\nثم هو - مع جهالته - تابعي، فحديثه مرسل، وقد صرح بإرساله السيوطي.\nوالأخرى: ضعف موسى بن عبيدة - وهو الربذي -؛ قال الحافظ:\n\"ضعيف\".","vol":"11","page":358},{"text":"<span data-type=\"title\" id=toc-5235>٥٢١٥ </span>- (مشيك إلى المسجد، ورجوعك إلى بيتك في الأجر سواء) .\nمنكر\nأخرجه نعيم بن حماد في \"زوائد الزهد\" (رقم ١٠) عن ابن المبارك: أنبأنا أبو بكر بن أبي مريم عن يحيى بن يحيى الغساني قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إساد مرسل؛ بل معضل؛ فإنه الغساني هذا لم يذكروا له رواية عن الصحابة، وهو ثقة.\nوأبو بكر بن أبي مريم ضعيف مختلط.\nونعيم بن حماد نفسه ضعيف أيضًا.\nوالحديث؛ عزاه في \"الجامع الصغير\" لسعيد بن منصور في \"سننه\".\nوأما في \"الكبير\"؛ فعزاه لابن زنجويه. والله أعلم.","vol":"11","page":359},{"text":"<span data-type=\"title\" id=toc-5236>٥٢١٦ </span>- (من احتجب عن الناس؛ لم يحجب عن النار) .\nضعيف\nأخرجه ابن منده في \"الصحابة\" - كما في \"أسد الغابة\" (٢/ ١٦١) - من طريق إدريس بن يونس بن راشد عن عبد الكريم بن مالك الجزري عن عبدة بن رباح عن أبيه قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ رباح لا يعرف إلا في هذا الحديث.\nوابنه عبدة بن رباح؛ قال ابن أبي حاتم (٣/ ١/ ٨٩):\n\"عبدة بن رباح الغساني روى عن يزيد بن أبي مالك، وعبادة بن نسي. روى عنه الوليد بن مسلم\".","vol":"11","page":359},{"text":"وإدريس بن يونس؛ لم أجد من ذكره.\n<span data-type=\"title\" id=toc-5237>٥٢١٧ </span>- (من بلغه حديث فكذب به؛ فقد كذب ثلاثة: الله، ورسوله، والذي حدث به) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ٢٩/ ١ - مجمع البحرين): حدثنا محمد بن أحمد بن الوليد: حدثنا سعيد بن عمرو السكوني: حدثنا بقية بن الوليد عن محفوظ بن مسور عن محمد بن المنكدر عن جابر قال: قال رسول الله - ﷺ - ... فذكره. وقال:\n\"لم يروه عن ابن المنكدر إلا محفوظ، تفرد به بقية\".\nقلت: وبقية بن الوليد مشهور بالتدليس والرواية عن الضعفاء والمجهولين؛ قال ابن حبان في \"المجروحين\" (١/ ١٩١):\n\"دخلت حمص، وأكثر همي شأن بقية، فتتبعت حديثه، وكتبت النسخ على الوجه، وتتبعت ما لم أجد بعلو من رواية القدماء عنه، فرأيته ثقة مأمونًا، ولكنه كان مدلسًا، سمع من عبيد الله بن عمر وشعبة ومالك أحاديث يسيرة مستقيمة، ثم سمع عن أقوام كذابين ضعفاء متروكين عن عبيد الله بن عمر وشعبة ومالك، مثل: المجاشع بن عمرو، والسري بن عبد الحميد وعمر بن موسى التميمي وأشباههم، وأقوام لا يعرفون إلا بالكنى، فروى عن أولئك الثقات الذين رآهم بالتدليس ما سمع من هؤلاء الضعفاء؛ فكان يقول: قال عبيد الله بن عمر عن نافع، و: قال مالك عن نافع كذا، فحملوا: بقية عن عبيد الله وبقية عن مالك، وأسقط الواهي بينهما، فالتزق الموضوع ببقية، وتخلص الواضع من الوسط\".","vol":"11","page":360},{"text":"ثم ساق له أحاديث عدة من روايته عن ابن جريج عن عطاء عن ابن عباس؛ وقال:\n\"كلها موضوعة\". وقال أحمد وابن معين وغيره:\n\"إذا حدث عن الثقات - مثل صفوان بن عمرو وغيره -؛ فاقبلوه، وأما إذا حدث عن أولئك المجهولين؛ فلا\". وقال يعقوب:\n\"ثقة حسن الحديث إذا حدث عن المعروفين، ويحدث عن قوم متروكي الحديث، وعن الضعفاء، ويحيد عن أسمائهم إلى كناهم، وعن كناهم إلى أسمائهم\"!\nقلت: وشيخه في هذا الحديث - محفوظ بن مسور -؛ لم أجد له ترجمة، والظاهر أنه من شيوخ بقية المجهولين.\nوأما قول الهيثمي في \"مجمع الزوائد\" (١/ ١٤٩):\n\"رواه الطبراني في \"الأوسط\"، وفيه محفوظ بن ميسور، ذكره ابن أبي حاتم، ولم يذكر فيه جرحًا ولا تعديلًا\"!\nأقول: فلا أدري وجهه! فإنه لم يذكر فيه في \"من يسمى بمحفوظ\" إلا رجلين، ليس هذا أحدهما، ولا ذكره أيضًا في \"الأفراد\".\nثم إن الذي في \"مجمع الزوائد\": \"ابن ميسور\" مخالف لما نقلته عن \"مجمع البحرين\": \"ابن مسور\"، وكلاهما للهيثمي. والله أعلم.\nومن هذا البيان؛ تعلم ما في جزم الشيخ عبد الله الغماري نسبة الحديث إلى النبي - ﷺ - من التلبيس على الناس، والمخالفة لقوله - ﷺ -: \"من حدث عني","vol":"11","page":361},{"text":"بحديث وهو يرى أنه كذب فهو أحد الكذابين\". رواه مسلم وغيره؛ فقد قال في رسالته \"مصباح الزجاجة\" (ص ٤٢):\n\"فقد ورد عن النبي - ﷺ - قال: ... \" فذكره، ونقل ما سبق نقله عن \"مجمع الزوائد\"؛ وأقره على ذلك، ولم يزد عليه ولا حرفًا واحدًا!!\nثم رأيت الحديث في \"التمهيد\" لابن عبد البر (١/ ١٥٢) من طريق أخرى عن بقية بن الوليد به.\nوكذلك رواه ابن عساكر في \"التاريخ\" (٧/ ١٤٢) .\n<span data-type=\"title\" id=toc-5238>٥٢١٨ </span>- (إن لكل شيء شرفًا، وإن أشرف المجالس ما استقل به القبلة، ومن نظر في كتاب أخيه عن غيره أمره؛ فكأنما ينظر في النار) (١) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٣/ ٩٨/ ١)، والحاكم (٤/ ٢٧٠) من طريق هشام بن زياد أبي المقدام عن محمد بن كعب القرظي عن ابن عباس مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ من أجل أبي المقدام هذا.\nوسكت عنه الحاكم! فتعقبه الذهبي بقوله:\n\"قلت: هشام متروك\". وكذا قال الحافظ في \"التقريب\".\nلكن الشطر الأول منه تابعه عليه مصادف بن زياد المديني، رواه عنه محمد ابن معاوية - وأثنى عليه خيرًا - قال سمعت محمد بن كعب به.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم برقم (٢٧٨٦) \". (الناشر)","vol":"11","page":362},{"text":"ولكن قال الذهبي عقب ما سبق:\n\"ومحمد بن معاوية كذبه الدارقطني؛ فبطل الحديث\".\n<span data-type=\"title\" id=toc-5239>٥٢١٩ </span>- (ما من ميت يموت، فيقرأ عنده سورة (يس)؛ إلا هون الله ﷿ عليه) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" (٤/ ١٧) - عن أبي نعيم معلقًا، وهذا في \"أخبار أصبهان\" (١/ ١٨٨) -، والروياني في \"مسنده\" (١/ ١٣/ ١ - المنتقى منه) عن عبد الحميد بن أبي رواد عن مروان بن سالم عن صفوان ابن عمرو عن شريح عن أبي الدرداء وأبي ذر رفعه.\nقلت: وهذا موضوع؛ آفته مروان هذا؛ قال الشيخان وأبو حاتم:\n\"منكر الحديث\". وقال أبو عروبة الحراني:\n\"يضع الحديث\". وقال الساجي:\n\"كذاب يضع الحديث\".\nقلت: وقد خولف في إسناده ومتنه؛ فقال الإمام أحمد (٥/ ١٠٥): حدثنا أبو المغيرة: حدثنا صفوان: حدثني المشيخة:\nأنهم حضروا غضيف بن الحارث الثمالي حين اشتد سوقه، فقال: هل منكم أحد يقرأ (يس)؟ قال: فقرأها صالح بن شريح السكوني، فلما بلغ أربعين منها قبض. قال: فكان المشيخة يقولون: إذا قرئت عند الميت خفف عنه بها. قال صفوان: وقرأها عيسى بن المعتمر عند ابن معبد.","vol":"11","page":363},{"text":"قلت: صفوان - وهو ابن عمرو السكسكي الحمصي - جل روايته عن التابعين، فقوله: \"حدثني المشيخة\" يعني: مشيخة من التابعين، فعليه؛ فالحديث مقطوع موقوف عليهم، رفعه ووصله ذلك الكذاب مروان، فهذا هو علة هذا الإسناد. وأما قول الهيثمي (٢/ ٣٢٢):\n\"رواه أحمد، وفيه من لم يسم\"!\nفمن الواضح أنه لم يصنع شيئًا؛ لأنه يعني بذلك: \"المشيخة\"، وهم جماعة من التابعين، فلو أنهم أسندوه؛ لكان إسنادًا حسنًا عندي، والله أعلم.\n<span data-type=\"title\" id=toc-5240>٥٢٢٠ </span>- (لو يعلم المار بين يدي المصلي؛ لأحب أن ينكسر فخذه، ولا يمر بين يديه) .\nمنكر\nأخرجه ابن أبي شيبة في \"المصنف\" (١/ ٢٨٢): حدثنا أبو أسامة عن عبد الرحمن بن يزيد بن جابر قال: سمعت عبد الحميد بن عبد الرحمن - عامل عمر بن عبد العزيز -؛ ومر رجل بين يديه وهو يصلي، فجبذه حتى كاد يخرق ثيابه؛ فلما انصرف قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ إلا أنه مرسل أو معضل؛ فإن عبد الحميد بن عبد الرحمن - وهو ابن زيد الخطاب القرشي العدوي -، وإن كان له رواية عن ابن عباس، فالغالب عليه روايته عن التابعين، فعلة الحديث الإرسال أو الإعضال.\nولفظه منكر؛ فإن المحفوظ عن النبي - ﷺ - إنما هو بلفظ:\n\"لو يعلم المار بين يدي المصلي ماذا عليه؛ لكان أن يقف أربعين خيرًا له من أن","vol":"11","page":364},{"text":"يمر بين يديه\".\nوهو مخرج في \"صحيح أبي داود\" (٦٩٨) .\n<span data-type=\"title\" id=toc-5241>٥٢٢١ </span>- (أشهد أن هؤلاء شهداء عند الله يوم القيامة، فأتوهم وزوروهم، والذي نفسي بيده! لا يسلم عليهم أحد إلى يوم القيامة إلا ردوا عليه) .\nضعيف\nأخرجه الحاكم (٢/ ٢٤٨)، وعنه البيهقي في \"دلائل النبوة\" (ق ٧٨/ ١-٢ - حلب) من طريق سليمان بن بلال عن عبد الأعلى بن عبد الله ابن أبي فروة عن قطن بن وهب عن عبيد بن عمير عن أبي هريرة ﵁:\nأن رسول الله - ﷺ - حين انصرف من أحد مر على مصعب بن عمير وهو مقتول - على طريقه -، فوقف عليه رسول الله - ﷺ - ودعا له، ثم قرأ هذه الآية: (من المؤمنين رجال صدقوا ما عاهدوا الله عليه فمنهم من قضى نحبه ومنهم من ينتظر وما بدلوا تبديلًا\"، ثم قال رسول الله - ﷺ -: فذكره. وقال الحاكم:\n\"حديث صحيح على شرط الشيخين\"! ورده الذهبي بقوله:\n\"كذا قال! وأنا أحسبه موضوعًا، وقطن لم يرو له (خ)، وعبد الأعلى لم يخرجا له\"!\nقلت: أما أنه موضوع فلا! كيف وليس فيه ما يخالف الكتاب والسنة؟! وكون الموتى لا يسمعون لا يلزم منه أن لا يسمع الله منهم من شاء ما شاء متى شاء، كما أسمع أهل قليب بدر مناداة النبي - ﷺ - إياهم بقوله: \"هل وجدتم ما وعدكم ربكم حقًا؟ \"، فقال عمر ﵁: إنك لتنادي أجسادًا لا أرواح فيها؟!","vol":"11","page":365},{"text":"فقال - ﷺ -: \"ما أنتم بأسمع لما أقول منهم\"!\nوأما سائر كلامه فمسلم، ولكن ذلك لا يستلزم شيئًا من الضعف في الراويين المشار إليهما.\nأما قطن؛ فمع أن مسلمًا قد أخرج له؛ فقد قال فيه أبو حاتم:\n\"صالح الحديث\". وقال النسائي:\n\"ليس به بأس\". وذكره ابن حبان في \"الثقات\". وقال الحافظ:\n\"صدوق\".\nوأما عبد الأعلى بن عبد الله بن أبي فروة - وهو المدني؛ مولى آل عثمان -؛ فقد وثقه ابن معين، وابن حبان. وقال الحافظ فيه:\n\"ثقة فقيه\".\nنعم؛ شيخ الحاكم فيه - أبو الحسين عبيد الله بن محمد القطيعي -؛ لم أعرفه.\nهذا؛ وقد وهم فيه الهيثمي وهمًا فاحشًا؛ فإنه أورد الحديث في \"مجمع الزوائد\" (٦/ ١٢٣) عن ابن عمر قال: مر رسول الله - ﷺ - على مصعب بن عمير حين رجع من أحد ... الحديث نحوه. وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد الأعلى بن عبد الله بن أبي فروة؛ وهو متروك\"!\nوقد أخرجه أبو نعيم في \"الحلية\" (١/ ١٠٨) من طريق الطبراني؛ فقال:","vol":"11","page":366},{"text":"حدثنا سليمان بن أحمد: حدثنا عمر بن حفص السدوسي: حدثنا أبو بلال الأشعري: حدثنا يحيى بن العلاء عن عبد الأعلى بن عبد الله بن أبي فروة عن قطن بن وهب عن عبيد بن عمير قال: مر رسول الله - ﷺ - ... الحديث.\nفلما رأيت هذا ألقي في النفس أن الهيثمي أراد يقول: يحيى بن العلاء متروك، فسبقه القلم؛ فقال ما سبق. والله أعلم.\nثم إن هذا قد كشف لي عن خطأ آخر وقع في \"المجمع\"؛ وهو جعله الحديث من مسند ابن عمر (١)، وإنما هو من رواية عبيد بن عمير مرسلًا - وهو الليثي -، وهو تابعي ثقة.\nوقد أخرجه أبو نعيم من طريق أخرى عن حاتم بن إسماعيل عن عبد الأعلى بإسناده عن عبيد بن عمير مرسلًا.\nوأخرجه الحاكم (٣/ ٢٩) من طريق العطاف بن خالد المخزومي: حدثني عبد الأعلى بن عبد الله بن أبي فروة عن أبيه:\nأن النبي - ﷺ - زار قبور الشهداء بأحد، فقال:\n\"اللهم! إن عبدك ونبيك يشهد أن هؤلاء شهداء، وأنه من زارهم وسلم عليهم إلى يوم القيامة؛ ردوا عليه\".\nقال العطاف: وحدثتني خالتي:\nأنها زارت قبور الشهداء، قالت: وليس معي إلا غلامان يحفظان علي الدابة،\n_________\n(١) هو في \" الأوسط \" (٣٧١٢) من مسند ابن عمر، ولم يذكر فيه عبيد بن عمير، كما سيأتي من كلام ابن رجب. فليحرر. (الناشر)","vol":"11","page":367},{"text":"قالت: فسلمت عليهم، فسمعت رد السلام، قالوا: والله! إنا نعرفكم كما يعرف بعضنا بعضًا. قالت: فاقشعررت، فقلت: يا غلام! أدن بغلتي، فركبت. وقال:\n\"هذا إسناد مدني صحيح\"!! ورده الذهبي بقوله:\n\"قلت: مرسل\".\nقلت: والعطاف هذا صدوق يهم؛ كما في \"التقريب\".\nوقد أشار البيهقي إلى إعلال الحديث، فقال عقبه:\n\"كذا وجدته في كتابي عن أبي هريرة\".\nثم رواه من طريق حاتم بن إسماعيل عن عبد الأعلى بن عبد الله بن أبي فروة عن قطن بن وهب عن عبيد بن عمير عن أبي ذر قال: ... فذكره دون حديث الترجمة. وقال:\n\"ورواه قتيبة عن حاتم مرسلًا\".\nوقال الحافظ ابن رجب في \"أهوال القبور\" (ق ٨٣/ ٢) - بعد ذكر حديث الترجمة -:\n\"ورواه عمر بن صهبان عن معاذ بن عبد الله عن وهب بن قطن عن عبيد بن عمير مرسلًا. ورواه يحيى بن العلاء عن عبد الأعلى بن أبي فروة عن قطن بن وهب عن ابن عمر عن النبي - ﷺ -. أخرجه الطبراني. وذكر ابن عمر فيه وهم. وروي عن عبيد بن عمير عن أبي ذر، ولعل المرسل أشبه.\nوبالجملة؛ فهو إسناد مضطرب، ومتنه مختص بالشهداء، وهذا أشبه من حديث بشر بن بكر\".","vol":"11","page":368},{"text":"قلت: يعني: حديثه المتقدم برقم (٤٤٩٣):\n\"ما من عبد يمر بقبر رجل كان يعرفه في الدنيا، فسلم عليه؛ إلا عرفه ورد ﵇\".\n<span data-type=\"title\" id=toc-5242>٥٢٢٢ </span>- (من دعا رجلًا بغير اسمه؛ لعنته الملائكة) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٨٨)، وابن قانع في \"المعجم\" من طريق بقية بن الوليد عن أبي بكر بن أبي مريم عن حبيب بن عبيد عن عمير بن سعد قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو بكر بن أبي مريم ضعيف مختلط.\nوبقية بن الوليد مدلس.\nوقد روي الحديث من طريق أخرى موقوفًا؛ فقال ابن المبارك في \"الزهد\" (٦٨٣): أخبرنا إسماعيل بن عياش قال:أخبرني أبو سلمة الحمصي عن العلاء ابن سفيان عن أبي مريم الغساني:\nأن رجالًا خرجوا من الجند ينتضلون؛ منهم سعيد بن عامر، فبينما هم كذلك؛ إذأصابهم الحر، فوضع سعيد قلنسوته على رأسه - وكان رجلًا أصلع -، فلما رمى سعيد صاح به الواصف في شيء ذكره من رميته: يا أصلع! وهو لا يعرفه، فقال له سعيد: إن كنت لغنيًا عن أن تلعنك الملائكة. فقال رجل منهم: وعم تلعنه الملائكة؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف أيضًا؛ وعلته أبو مريم الغساني، وهو جد أبي بكر ابن أبي مريم الذي في الإسناد السابق، وهو - وإن كان ذكروه في الصحابة - فلا","vol":"11","page":369},{"text":"يثبت ذلك؛ لأنهم إنما ذكروه من رواية حفيده أبي بكر بن أبي مريم عن أبيه عن جده قال:\nأتيت النبي - ﷺ - ... فذكروا حديثًا في نزول سورة (مريم) .\nفكما أن الحديث لا يثبت بروايته - أعني: الحفيد - فكذلك لا تثبت صحبة جده؛ ما دام أنها لم ترد من غير طريقه.\nعلى أن العلاء بن سفيان - الذي رواه عن أبي مريم - ليس معروف الحال؛ فقد أورده ابن أبي حاتم (٣/ ١/ ٣٥٦)، وذكر أنه روى عنه أبو بكر بن أبي مريم أيضًا، ولم يذكر فيه جرحًا ولا تعديلًا.\n<span data-type=\"title\" id=toc-5243>٥٢٢٣ </span>- (من ذكرت عنده فلم يصل علي؛ فقد شقي) .\nضعيف\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٧٥) من طريق أبي زهير عبد الرحمن بن مغراء عن الفضل بن مبشر قال: سمعت جابر بن عبد الله ﵄ يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ الفضل هذا قد اتفقوا على تضعيفه.\nوأما ابن مغراء فمختلف فيه، وقد مشاه غير واحد في غير روايته عن الأعمش.\nوقد صح الحديث بلفظ آخر؛ فانظره في \"الصحيحة\" (٢٣٣٧) .","vol":"11","page":370},{"text":"<span data-type=\"title\" id=toc-5244>٥٢٢٤ </span>- (من لم يوتر؛ فلا صلاة له) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ١٣/ ١ - مجمع البحرين):","vol":"11","page":370},{"text":"حدثنا علي بن سعيد: حدثنا عبد الله بن أبي رومان الإسكندراني: حدثنا عيسى بن واقد عن محمد بن عمرو عن أبي سلمة عن أبي هريرة عن رسول الله - ﷺ -: ... فذكره.\nفبلغ ذلك عائشة، فقالت: من سمع هذا من أبي القاسم - ﷺ -؟ والله! ما بعد العهد، وما نسيت! إنما قال أبو القاسم - ﷺ -:\n\"من جاء بالصلوات الخمس يوم القيامة، قد حافظ على وضوئها، ومواقيتها، وركوعها، وسجودها، لم ينقص منها شيئًا؛ جاء وله عند الله عهد ألا يعذبه، ومن جاء قد انتقص منهن شيئًا؛ فليس له عند الله عهد؛ إن شاء رحمه، وإن شاء عذبه\". وقال:\n\"لم يروه عن محمد إلا عيسى، تفرد به عبد الله\".\nقلت: وهو المعافري؛ قال الذهبي:\n\"ضعفه غير واحد، روى حديثًا كذبًا\".\nقلت: وأنا أظن أنه يشير إلى هذا الحديث؛ فإنه ظاهر الكذب. وقال الحافظ ابن حجر:\n\"وهاه الدارقطني، وقال ابن يونس: وهو ضعيف الحديث، روى مناكير\".\nقلت: وشيخه عيسى بن واقد؛ لم أجد له ترجمة. وبه أعله الهيثمي في \"مجمع الزوائد\" (١/ ٢٩٣)؛ فقصر!\nوقد روي الحديث بإسناد آخر عن أبي هريرة وعن بريدة بفلظ:","vol":"11","page":371},{"text":"\"من لم يوتر؛ فليس منا\".\nوهو ضعيف أيضًا؛ ولكنه أحسن حالًا من حديث الترجمة، وقد خرجته في \"إرواء الغليل\" (٤١٧) .\n<span data-type=\"title\" id=toc-5245>٥٢٢٥ </span>- (يسمعون، ولكن لا يستطيعون أن يجيبوا يعني: الموتى إذا سلم عليهم، ألا ترضى أن يرد عليك بعددهم من الملائكة؟) .\nمنكر\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٦٩) من طريق محمد بن الأشعث عن أبي سلمة عن أبي هريرة قال:\nقال أبو رزين: يا رسول الله! إن طريقي على الموتى، فهل من كلام أتكلم به إذا مررت عليهم؟ قال: \"قل: السلام عليكم يا أهل القبور من المسلمين والمؤمنين! أنتم لنا سلف، ونحن لكم تبع، وإنا إن شاء الله بكم لاحقون\". قال أبو رزين: يا رسول الله! يسمعون؟ قال: ... فذكره. وقال:\n\"محمد بن الأشعث مجهول في النسب والرواية، وحديثه غير محفوظ، ولا يعرف إلا بهذا الإسناد، وأما \"السلام عليكم ... \"؛ فيروى بغير هذا الإسناد من طريق صالح، وسائر الحديث غير محفوظ\".\nوأقره ابن رجب في \"الأهوال\" (ق ٨٣/ ١)، والذهبي في \"الميزان\"، وابن حجر في \"اللسان\".","vol":"11","page":372},{"text":"<span data-type=\"title\" id=toc-5246>٥٢٢٦ </span>- (الناس رجلان: عالم ومتعلم، ولا خير فيما سواهما) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٧٩/ ١) ومن طريقه أبو نعيم في \"الحلية\" (١/ ٣٧٦) عن سليمان بن داود الشاذكوني: أخبرنا الربيع","vol":"11","page":372},{"text":"ابن بدر عن الأعمش عن أبي وائل عن عبد الله - يعني: ابن مسعود - رفعه إلى النبي - ﷺ -.\nقلت: وهذا إسناد موضوع؛ آفته الشاذكوني، كان يكذب في الحديث؛ كما قال صالح بن محمد الحافظ. وقال البغوي:\n\"رماه الأئمة بالكذب\".\nوشيخه - الربيع بن بدر - متروك. وبه أعله الهيثي؛ فقصر! قال (١/ ١٢٢):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"؛ وفي سند \"الأوسط\" نهشل ابن سعيد، وفي الآخر الربيع بن بدر؛ وهما كذابان\"!\nقلت: ولذلك؛ تعقبه المناوي بقوله:\n\"وأقول: في سند \"الكبير\" - أيضًا - سليمان بن داود الشاذكوني الحافظ؛ قال الذهبي في \"الضعفاء\": كذبه ابن معين، وقال البخاري: \"فيه نظر\". فتعصيب الهيثمي الجناية برأس الربيع وحده تعصب\".\nقلت: وإطلاق الهيثمي على الربيع أنه كذاب، والتسوية بينه وبين نهشل ليس بصواب؛ لأنني لم أر أحدًا أطلق عليه ذلك، فتعصيب الجناية بتلميذه أولى؛ كما لا يخفى.\nثم إن الحديث قد سبق تخريجه برقم (٢٤٢٧) وقد روي عن ابن عباس وغيره، وهو مخرج في \"الإرواء\" (٤١٤) .\n<span data-type=\"title\" id=toc-5247>٥٢٢٧ </span>- (نهى أن يبال في الماء الجاري) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (ص ٣٣ - مصورة الجامعة","vol":"11","page":373},{"text":"الإسلامية): حدثنا أحمد: حدثنا المتوكل بن محمد بن سورة: حدثنا الحارث بن عطية عن الأوزاعي عن أبي الزبير عن جابر قال: ... فذكره مرفوعًا. وقال:\n\"لم يروه عن الأوزاعي إلا الحارث\".\nقلت: وهو مختلف فيه، وقال الحافظ في \"التقريب\":\n\"صدوق يهم\".\nلكن فوقه أبو الزبير، وهو مدلس، وقد عنعنه.\nوالمتوكل بن محمد بن سورة؛ لم أجد له ترجمة، ولعله في \"ثقات ابن حبان\"؛ فقد قال الهيثمي في \"المجمع\" (١/ ٢٠٤):\n\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات\"!\nوأما المنذري؛ فقال في \"الترغيب\" (١/ ٨٤):\n\"رواه الطبراني في \"الأوسط\"، بإسناد جيد\"!\nكذا قال! وقد كنت اعتمدت عليه في إيرادي إياه في \"صحيح الجامع الصغير\" (٦٦٩٠)؛ بناءً على القاعدة التي جريت عليها فيه، ونصصت عليها في \"مقدمته\" (١/ ٨،٢١)، والآن وقد وقفت على إسناده وانكشفت لي علته، فليحذف منه؛ وليطبع في \"الضعيف\".\nثم انكشفت لي العلة الحقيقية، وهي المخالفة في المتن؛ فقد رواه الليث بن سعد عن أبي الزبير به؛ إلا أنه قال:\n\"الراكد\" بدل: \"الجاري\".","vol":"11","page":374},{"text":"أخرجه مسلم (١/ ١٦٢)، والنسائي (١/ ١٥)، وابن حبان (٣٤٣)، وأبو عوانة في \"صحيحه\" (١/ ٢١٦)، وأحمد (٣/ ٣٥٠) . وترجم له أبو عوانة بقوله:\n\"بيان حظر البول في الماء الراكد، والدليل على إباحة البول في الماء الجاري\".\nوتابعه ابن لهيعة: حدثنا أبو الزبير به.\nأخرجه أحمد (٣/ ٣٤١) .\nقلت: فاتفاق الليث وابن لهيعة على روايته بلفظ: \"الراكد\"؛ دليل على نكارة لفظ حديث الترجمة؛ كما تقتضيه قواعد علم مصطلح الحديث.\nثم رأيت في \"ثقات ابن حبان\" (٩/ ١٩٨) ما يأتي:\n\"متوكل بن محمد بن أبي سورة: من أهل المصيصة؛ يروي عن الأوزاعي. روى عنه يمان بن سعيد اليحصبي وأهل الثغر، وليس هذا بمتوكل بن أبي السورة صاحب الحارث بن عطية\"!!\nقلت: فمن هو؟! لا أردي، ولعل غيري كذلك لا يدري!\nولم يتنبه المناوي لعلة الحديث التي سبق بيانها، فاغتر بتجويد المنذري لإسناده،وتوثيق الهيثمي لرجاله؛ فقال في \"التيسير\" (١/ ٤٧٦):\n\"وإسناده جيد\"!\nوقلده في ذلك الغماري - على عادته - في \"كنزه\"، فأورده فيه (٤١٩٥)، وعلق عليه بقوله:","vol":"11","page":375},{"text":"\"للاستقذار لا للتنجيس\"!!\nفأقول: أثبت العرش ثم انقش!\n(تنبيه): مما يؤخذ على السيد سابق في كتابه النافع \"فقه السنة\"؛ كثرة الأحاديث الضعيفة فيه، وفقدان الدقة العلمية في تخريجها، كما تراه مفصلًا في كتابي \"تمام المنة\"؛ كهذا الحديث، فقد أورده فيه تحت المقطع (٩) من \"قضاء الحاجة\"؛ موهمًا القراء صحته بقوله:\n\"قال في \"مجمع الزوائد\": رواه الطبراني، ورجاله ثقات\"!\nقلت: فاحتصر من كلام \"المجمع\" قوله: \"في الأوسط\"! وهذا اختصار مخل؛ لأن إطلاق العزو للطبراني يعني: أنه في \"معجمه الكبير\"، وكذلك علق عليه بعض طلبة هذا العلم بقوله: \"لم أجده في (المعجم الكبير) \"! وصدق فإنه في \"الأوسط\"؛ كما تقدم!\n<span data-type=\"title\" id=toc-5248>٥٢٢٨ </span>- (نهى أن يشق التمر عما فيه) (١) .\nمنكر\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ١٩١/ ١) عن قيس بن الربيع عن جبلة بن سحيم عن ابن عمر أنه قال: فذكره مرفوعًا.\nثم أخرجه من طريق داود بن الزبرقان عن عمه أبي حفص الكندي عن حبيب بن أبي ثابت عن ابن عمر به.\nقلت: والإسناد الأول ضعيف؛ قيس بن الربيع؛ قال الحافظ:\n\"صدوق تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه، فحدث به\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" مجمع الزوائد (٥ / ٤٢) \".","vol":"11","page":376},{"text":"والآخر ضعيف جدًا؛ فإن داود بن الزبرقان؛ قال الحافظ:\n\"متروك، وكذبه الأزدي\".\nوقد أشار البيهقي إلى تضعيف الحديث بأن روى بسنده عن إسحاق بن عبد الله ابن أبي طلحة (زاد في رواية: عن أنس) قال:\nأتي النبي - ﷺ - بتمر عتيق، فجعل يفتشه، يخرج السوس منه. ثم قال عقبه:\n\"وهذا - مع إرساله - أصح من حديث قيس بن الربيع وداود بن الزبرقان؛ فإن صح؛ فالمراد بالأول ما يكون جديدًا\".\n<span data-type=\"title\" id=toc-5249>٥٢٢٩ </span>- (نهى عن إجابة طعام الفاسقين) (١) .\nضعيف جدًا\nأخرجه البيهقي في \"الشعب\" (٢/ ١٨٠/ ٢-١٨١/ ١): أخبرنا أبو عبد الرحمن السلمي: أنبأنا محمد بن عبد الله بن المطلب الشيباني - بـ (الكوفة) -: حدثنا عبد الله بن سعد بن يحيى القاضي: حدثنا محمد بن إبراهيم بن أبي سكينة: حدثنا الفضيل بن عياض: حدثنا هشام بن حسان عن الحسن عن عمران ابن حصين قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علل:\nالأولى: عنعنة الحسن البصري؛ فإنه مدلس؛ مع أنهم اختلفوا في ثبوت سماعه من عمران.\n_________\n(١) خرّج الشيخ - ﵀ - هذا الحديث مرتين، وأشار فوق التخريج الثاني إلى دمجها، فقال: \" ينقل ويضم إلى رقم (٥٢٢٩) \". (الناشر)","vol":"11","page":377},{"text":"الثانية: ابن أبي سكينة هذا؛ لم أجد له ترجمة.\nالثالثة: أبو عبد الرحمن السلمي؛ متهم بوضع أحاديث الصوفية. وبه أعله المناوي، فقال:\n\"كان يضع الحديث\".\nوقال الهيثمي في \"المجمع\" (٤/ ٥٤):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، وفيه أبو مروان الواسطي، ولم أجد من ترجمه\".\nقلت: هو يحيى بن أبي زكريا الغساني، أورده ابن حبان في \"المجروحين\" (٣/ ١٢٦) وقال:\n\"كنيته أبو مروان؛ يروي عن هشام بن عروة، كان ممن يروي عن الثقات المقلوبات، حتى إذا سمعها من الحديث صناعته؛ لم يشك أنها مقلوبة، لا يجوز الرواية عنه؛ لما أكثر من مخالفة الثقات فيما يروي عن الثقات\".\nوله ترجمة في \"التهذيب\"، وذكر فيه أن من شيوخه هشام بن حسان، ومن الرواة عنه أيوب بن أبي هند.\nومن طريقه: أخرجه الطبراني في \"المعجم الكبير\" (١٨/ ١٦٨/ ٣٧٦) من رواية عبد الرحيم بن مطرف أبي سفيان السروجي: حدثنا أيوب بن أبي هند: حدثنا [أبو] مروان الواسطي عن هشام بن حسان به.\nومن هذا الوجه: أخرجه في \"الأوسط\" أيضًا (١/ ١٣٣/ ١) و(رقم ٤٣٦ - مصورتي)، وقال:","vol":"11","page":378},{"text":"\"لا يروى عن عمران إلا بهذا الإسناد\".\nقلت: وأيوب هذا؛ قال الذهبي في \"الميزان\":\n\"لا يدرى من هو؟! \".\nوذكره ابن حبان في \"الثقات\" على قاعدته! وقال أبو حاتم:\n\"لا أعرفه\". وكذا نقل الأزدي عن ابن معين. وقال الأزدي:\n\"ضعيف لا يحتج به\".\n<span data-type=\"title\" id=toc-5250>٥٢٣٠ </span>- (نهى عن أكل الطعام الحار حتى يسكن) .\nضعيف جدًا\nأخرجه البيهقي في \"الشعب\" (٢/ ١٩٤/ ١): أخبرنا أبو عبد الرحمن السلمي: أنبأنا عبد الله بن محمد بن علي: حدثنا علي بن سعيد العسكري: حدثنا العباس بن أبي طالب: حدثنا أبو المسيب سلم بن سلام الواسطي عن إسماعيل بن عياش عن أبي بكر بن أبي مريم عن ضمرة بن حبيب عن صهيب قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علل:\nالأولى: أبو بكر بن أبي مريم؛ ضعيف مختلط.\nالثانية: سلم بن سلام؛ روى عنه جماعة ولم يوثقه أحد؛ فهو مستور.\nالثالثة: أبو عبد الرحمن السلمي؛ متهم؛ كما سبق آنفًا.\nلكن أخرجه البيهقي أيضًا من طريق يحيى بن أيوب عن الحسن بن هانىء الحضرمي عن عبد الواحد بن معاوية بن حديج:\nأن النبي - ﷺ - نهى عن الطعام الحار حتى يبرد.\nلكنه إسناد معضل مظلم؛ فإن الحسن بن هانىء","vol":"11","page":379},{"text":"الحضرمي؛ أورده ابن أبي حاتم (١/ ٢/ ٤٠) برواية يحيى هذا عنه عن عبد الواحد؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوما عبد الواحد بن معاوية؛ فلم يذكره هو ولا غيره فيما اطلعت. والله أعلم.\n<span data-type=\"title\" id=toc-5251>٥٢٣١ </span>- (نهى عن الصلاة في الحمام، وعن السلام على بادي العورة) .\nموضوع\nأخرجه العقيلي في \"الضعفاء\" (ص ٢٣) عن إبراهيم بن هدبة قال: حدثني أنس قال: ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته إبراهيم هذا؛ قال العقيلي:\n\"يرمى بالكذب\". وقال ابن معين:\n\"كذاب خبيث\". وقال ابن حبان في \"الضعفاء\" (١/ ١١٤-١١٥):\n\"دجال من الدجاجلة، وكان رقاصًا بالبصرة، يدعى إلى الأعراس فيرقص فيها، فلما كبر جعل يروي عن أنس، ويضع عليه، فلا يحل لمسلم أن يكتب حديثه، ولا يذكره؛ إلا على وجه التعجب\".\nقلت: ومع هذا كله؛ أورد السيوطي حديثه هذا في \"الجامع الصغير\" مع زعمه أنه صانه عما تفرد به كذاب أو وضاع! وبيض له المناوي، فلم يتكلم عليه بشيء، فكأنه لم يقف على إسناده!","vol":"11","page":380},{"text":"<span data-type=\"title\" id=toc-5252>٥٢٣٢ </span>- (نهى عن العب نفسًا واحدًا؛ وقال: ذلك شرب الشيطان) .\nضعيف\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ٢٠٦/ ١) عن ابن وهب: أخبرني ابن لهيعة والليث بن سعد عن عقيل عن ابن شهاب مرفوعًا. وقال:\n\"هذا مرسل\".\nقلت: أو معضل؛ فإن الزهري أكثر حديثه عن التابعين، ورجاله ثقات.\nثم أخرجه البيهقي من طريق عبد الرزاق - وهذا في \"المصنف\" (١٠/ ٤٢٦/ ١٩٥٨٥) - عن معمر عن خالد الحذاء عن عكرمة قال:\nلا تشربوا نفسًا واحدًا؛ فإنه شراب الشيطان.\nوهذا إسناد صحيح؛ ولكنه مقطوع.","vol":"11","page":381},{"text":"<span data-type=\"title\" id=toc-5253>٥٢٣٣ </span>- (نهى عن فتح التمرة، وقشر الرطبة) .\nضعيف جدًا\nقال عبدان في \"تاريخ الصحابة\": حدثنا محمد بن حسين - ولقبه بنان؛ بغدادي -: أخبرنا محمد بن عمرو بن جبلة: أخبرنا محمد بن خالد المخزومي: أخبرنا خالد بن عبد الرحمن عن إسحاق صاحب النبي - ﷺ - ... فذكره مرفوعًا. كذا في \"أسد الغابة\" (١/ ٦٨) .\nقلت: وهذا إسناد ضعيف جدًا، مع انقطاع فيه، وله علل:\nالأولى: إسحاق هذا؛ لا يعرف إلا بهذا الإسناد غير منسوب، وقد قال الحافظ في \"الإصابة\":","vol":"11","page":381},{"text":"\"في إسناد ضعف وانقطاع، أخرجه أبو موسى\".\nالثانية: خالد بن عبد الرحمن؛ الظاهر أنه خالد بن عبد الرحمن بن خالد ابن سلمة المخزومي المكي، روى عن سفيان الثوري وطبقته؛ قال البخاري، وأبو حاتم:\n\"ذاهب الحديث\". زاد أبو حاتم:\n\"تركوا حديثه\". وقال البخاري:\n\"رماه عمرو بن علي بالوضع\".\nالثالثة: محمد بن خالد المخزومي؛ قال الذهبي:\n\"عن سفيان الثوري، قال ابن الجوزي: مجروح\".\nقلت: ولعله أخو شيخه خالد بن عبد الرحمن، فقد عرفت أنه مخزومي أيضًا، وأنه شاركه في الرواية عن الثوري.\nالرابعة: محمد بن حسين؛ أورده الخطيب في \"تاريخ بغداد\" (٢/ ٢٢٤) من رواية خالد بن محمد المؤدب البصري عنه، وذكر أنه جار ابن إشكاب؛ ولم يذكر فيه جرحًا ولا تعديلًا ولا وفاة.\n<span data-type=\"title\" id=toc-5254>٥٢٣٤ </span>- (أو ليس الدهر كله غدًا؟) .\nضعيف\nأورده أبو موسى في \"الصحابة\" من طريق أسامة بن زيد بن أسلم عن أبيه عن عوف بن سراقة عن أخيه قال:\nقلت لرسول الله - ﷺ - وهو متوجه إلى أحد: إنه قيل لي: إنك تقتل غدًا؟","vol":"11","page":382},{"text":"فقال: ... فذكره. كذا في \"الإصابة\" في ترجمة (جعال بن سراقة الضمري) .\nقلت: وهذا إسناد ضعيف؛ أسامة بن زيد هذا ضعيف؛ كما في \"التقريب\" وغيره.\nوالحديث؛ عزاه السيوطي في \"الجامع\" لابن قانع عن ابن سراقة بزيادة:\n\"ويحك ... \" في أوله، وسكت عنه المناوي!\n<span data-type=\"title\" id=toc-5255>٥٢٣٥ </span>- (ويل لأمتي من علماء السوء، يتخذون هذا العلم تجارة يتبعونها من أمراء زمانهم ربحًا لأنفسهم، لا أربح الله تجارتهم) .\nضعيف\nأخرجه الديلمي (٤/ ١٣٤) عن الحاكم معلقًا: حدثنا أحمد بن محمد بن أحمد العدل: حدثنا أبو الفضل صالح بن نوح: حدثنا أحمد بن حفص بن عبد الله: حدثني أبي: حدثني إبراهيم بن طهمان: حدثنا الحجاج بن الحجاج عن قتادة عن أنس رفعه.\nقلت: وهذا سند ضعيف؛ صالح بن نوح لم أعرفه.\nوأحمد بن محمد بن أحمد العدل؛ الظاهر أنه ابن بالويه، أبو أحمد البالوب النيسابوري، روى عنه الحاكم؛ وقال:\n\"تغير بآخره، وهو صدوق\".\nقلت: فهو علة الحديث، أو شيخه.\nوأما المناوي؛ فقد أبعد النجعة حين أعله بقوله:\n\"وفيه إبراهيم بن طهمان؛ مختلف فيه، وحجاج بن حجاج؛ مجهول\"!","vol":"11","page":383},{"text":"قلت: لقد توهم المناوي أن الحجاج هذا هو ابن الحجاج الأسلمي؛ شيخ لشعبة، فهو الذي قال فيه الذهبي في \"الضعفاء\":\n\"مجهول\".\nولكنه ليس به؛ وإنما هو حجاج بن حجاج الباهلي الأحول، من رجال مسلم؛ قال الذهبي في \"الميزان\":\n\"ثقة، يروي عنه إبراهيم بن طهمان\".\nوأما إبراهيم بن طهمان؛ فهو من رجال الشيخين، وقد قال فيه الحافظ في \"التقريب\":\n\"ثقة، يغرب\".\nقلت: فمثله لا يعل به الحديث؛ إلا إذا ضاقت السبل، ولم يعثر على علة في إسناده، وهو منكر كهذا، فحينئذ يمكن العروج عليه والإعلال به. أما والطريق إليه غير سالمة من العلة كما ذكرنا؛ فلا وجه لإعلال الحديث به. فتأمل!\n<span data-type=\"title\" id=toc-5256>٥٢٣٦ </span>- (ويل للوالي من الرعية؛ إلا واليًا يحوطهم من ورائهم بالنصيحة) .\nضعيف\nأخرجه الروياني في \"مسنده\" (ق ١٦٥/ ٢) عن علي بن عابس: حدثني شيخ؛ يقال له: أبو بكر -؛ قال: كان يجالسنا عند عبد الملك بن أبي سليمان -: أخبرنا الحسن قال:\nدخل عبيد الله بن زياد على عبد الله بن مغفل قال: حدثني بشيء سمعته","vol":"11","page":384},{"text":"من رسول الله - ﷺ -، ولا تحدثني بشيء سمعته من غيره؛ وإن كان ثقة في نفسك، فقال: لولا أني سمعته غير مرة ما حدثتك، سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علي بن عابس متفق على ضعفه، بل قال ابن حبان (٢/ ١٠٤-١٠٥):\n\"كان ممن فحش خطؤه، وكثر وهمه فيما يرويه؛ فبطل الاحتجاج به\".\nوشيخه أبو بكر لم أعرفه.\nوالحسن - وهو البصري - مدلس، وقد ذكره بصيغة التدليس.\nولعل أصل الحديث: ما روى وهب بن كيسان عن ابن مغفل صاحب النبي - ﷺ - أنه أنكر من بعض أهل العراق شيئًا - قال: حسبت أنه قال: من سمرة - فأتاه، فدخل عليه، فقال: إني سمعت رسول الله - ﷺ - يقول:\n\"أيما إمام بات غاشًا لرعيته؛ حرم الله عليه الجنة، وأدخله النار\".\nقال: وهل كنت إلا من حثالة أصحاب رسول الله - ﷺ -؟! قال: وهل كان فيهم حثالة؟! ألم يكونوا شرفًا ومكرمة وخيار من كان معه؟\nأخرجه الروياني (ق ١٦٦/ ١) عن محمد بن عجلان عن وهب بن كيسان به.\nقلت: وهذا إسناد جيد. وقال المنذري (٣/ ١٤١):\n\"رواه الطبراني بإسناد حسن\".\nوقد صح نحوه من حديث معقل بن يسار؛ فانظر \"الصحيحة\" (٢٦٣١) .","vol":"11","page":385},{"text":"ويأتي له شاهد تحت الحديث الآتي برقم (٥٦٤٢) .\n<span data-type=\"title\" id=toc-5257>٥٢٣٧ </span>- (لا تأكلوا البصل النيء) .\nضعيف\nأخرجه ابن ماجه (٣٣٦٦) عن عبد الله بن وهب: أخبرني ابن لهيعة عن عثمان بن نعيم عن المغيرة بن نهيك عن دخين الحجري أنه سمع عقبة ابن عامر الجهني يقول: إن رسول الله - ﷺ - قال لأصحابه: \"لا تأكلوا البصل\"، ثم قال كلمة خفية: \"النيء\".\nقلت: وهذا إسناد ضعيف؛ عثمان والمغيرة مجهولان؛ كما قال الحافظ في \"التقريب\".\nوأما قول البوصيري في \"الزوائد\" (ق ٢٢٧/ ١):\n\"هذا إسناد ضعيف؛ لضعف ابن لهيعة\"!\nفهو ضعيف، وإن تبعه المناوي؛ فإنه من رواية عبد الله بن وهب عنه كما رأيت، وحديثه عنه صحيح؛ كما نبه على ذلك غير ما واحد من الحفاظ.","vol":"11","page":386},{"text":"<span data-type=\"title\" id=toc-5258>٥٢٣٨ </span>- (ليستغن أحدكم بغنى الله؛ قالوا: يا رسول الله! وما غنى الله؟ قال: غداء يومه، وعشاء ليلته) .\nضعيف\nأخرجه المروزي في \"زيادات الزهد\" (١١٦٧): أخبرنا أبو النضر عمرو بن حمران قال: حدثنا هشام عن واصل مولى أبي عيينة قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لإعضاله؛ فإن رجاله كلهم ثقات رجال مسلم؛","vol":"11","page":386},{"text":"غير عمرو بن حمران، وهو صالح الحديث؛ كما قال أبو حاتم.\nوهشام: هو ابن حسان، وهو من أقران واصل مولى أبي عيينة، وهذا لم يذكروا له رواية عن أحد من الصحابة، وإنما عن أبي الزبير المكي ونحوه من التابعين، ولذلك؛ جعله الحافظ في \"التقريب\" من الطبقة السادسة، الذين لم يثبت لهم لقاء أحد من الصحابة، وعليه؛ فحديثه معضل؛ كما ذكرنا. فقول السيوطي:\n\"رواه ابن المبارك عن واصل مرسلًا\"! ليس كما ينبغي.\nعلى أن عزوه إياه لابن المبارك خطأ ظاهر؛ فإنما رواه المروزي في \"زوائده\"؛ كما سبق.\nوكأن المناوي لم يقف على إسناده فيه؛ فإنه لم يعلق على قول السيوطي هذا بشيء، اللهم إلا قوله:\n\"واصل في التابعين أسدي، ورقاشي، وبصري، ومهلبي، وغيرهم، فتمييزه كان أولى\"!\nقلت: إنما هو المهلبي منهم؛ فإنه واصل مولى أبي عيينة؛ كما صرحت بذلك الرواية نفسها.\nثم إن سائر المذكورين كلهم من الطبقة السادسة أيضًا؛ دون البصري - واسمه واصل بن عبد الرحمن أبو حرة -؛ فإنه من كبار الطبقة السابعة، والأسدي - واسمه واصل بن عبد الأعلى -؛ فإنه من العاشرة، فجعله إياهم من التابعين لا يخفى ما فيه.","vol":"11","page":387},{"text":"<span data-type=\"title\" id=toc-5259>٥٢٣٩ </span>- (ليس منا من انتهب، أو سلب، أو أشار بالسلب) .\nضعيف\nأخرجه الطبراني [١٢/ ٨٤/ ١٢٦١٢]، والحاكم (٢/ ١٣٥)، والضياء في \"المختارة\" (٥٨/ ١٩٣/ ٢) عن قابوس بن أبي ظبيان عن أبيه عن ابن عباس مرفوعًا. وقال الحاكم:\n\"حديث صحيح\"! وأقره الذهبي على ما في النسخة المطبوعة!\nوأما المناوي؛ فقد حكى عنه أنه تعقبه بقوله:\n\"قابوس لين\".\nقلت: وهذا هو الصواب اللائق بما قيل في قابوس. ثم قال المناوي:\n\"وقال الهيثمي: فيه - عند الطبراني - قابوس، وهو ضعيف. وقال في موضع آخر: فيه أبو الصباح عبد الغفور، متروك. اهـ؛ وكأنهما روايتان\".","vol":"11","page":388},{"text":"<span data-type=\"title\" id=toc-5260>٥٢٤٠ </span>- (ما من مولود إلا وقد ذر عليه من تراب حفرته) .\nباطل\nأخرجه أبو نعيم في \"الحلية\" (٢/ ٢٨٠): حدثنا القاضي محمد ابن إسحاق بن إبراهيم الأهوازي قال: حدثنا محمد بن نعيم قال: حدثنا أبو عاصم: قال حدثنا ابن عون عن محمد بن سيرين عن أبي هريرة مرفوعًا.\nقال أبو عاصم: ما نجد لأبي بكر وعمر رضي الله تعالى عنهما فضيلة مثل هذه؛ لأن طينتهما من طينة رسول الله - ﷺ -. وقال أبو نعيم:\n\"هذا حديث غريب من حديث ابن عون عن محمد، لم نكتبه إلا من","vol":"11","page":388},{"text":"حديث أبي عاصم النبيل عنه، وهو أحد الثقات الأعلام من أهل البصرة\"!\nقلت: نعم، ولكن يبقى النظر فيمن دونه:\nفمحمد بن نعيم لم أعرفه.\nوأما الأهوازي؛ فقد أورده الذهبي في \"الميزان\"؛ وقال:\n\"لقبه سكرة، قال أبو بكر بن عبدان الشيرازي: أقر بالوضع\".\nفالإسناد ساقط بمرة.\nوقد روي من حديث ابن مسعود بلفظ:\n\"ما من مولود إلا وفي سرته من تربته التي ولد منها، فإذا رد إلى أرذل العمر؛ رد إلى تربته التي خلق منها حتى يدفن فيها، وإني وأبا بكر وعمر خلقنا من تربة واحدة، وفيها ندفن\".\nأخرجه الخطيب في \"التاريخ\" (٢/ ٣١٣ و١٣/ ٤٠-٤١) من طريق محمد بن عبد الرحمن البغدادي: حدثنا موسى بن سهل أبو هارون الرازي: حدثنا إسحاق بن الأزرق: حدثنا سفيان الثوري عن أبي إسحاق الشيباني عن أبي الأحوص الجشمي عن عبد الله بن مسعود به.\nأورده في الموضع الأول في ترجمة محمد بن عبد الرحمن البغدادي؛ ولم يذكر فيه جرحًا ولا تعديلًا، وقال عقب الحديث:\n\"غريب من حديث الثوري عن الشيباني، لا أعلم يروى إلا من هذا الوجه، وقيل: إن محمد بن مهاجر المعروف بأخي حنيف رواه عن إسحاق بن الأزرق\".","vol":"11","page":389},{"text":"وأورده في الموضع الآخر في ترجمة موسى بن سهل، ولم يذكر فيه أيضًا جرحًا ولا تعديلًا. لكن أورده الذهبي في \"الميزان\"؛ وقال:\n\" ... عن إسحاق الأزرق بخبر باطل\"، ثم ساق هذا؛ ثم قال:\n\"رواه عنه نكرة مثله\".\nوأورده ابن الجوزي في \"الموضوعات\" (١/ ٣٢٨) من طريق أخرى عن أحمد بن سعيد الإخميمي قال: حدثنا محمد بن زكريا النيسابوري قال: حدثنا أحمد بن صالح قال: حدثنا أبو بكر بن عياش عن أبي اليسع عن أبي الأحوص عن عبد الله بن مسعود به. وقال:\n\"لا يصح؛ محمد وأحمد مطعون فيهما، وفيه مجاهيل؛ منهم أبو اليسع\".\nقال السيوطي عقبه في \"اللآلي\" (١/ ١٦٠):\n\"قلت: أخرجه ابن عساكر من هذا الطريق فقال ... حدثنا أبو بكر بن عياش عن أبي إسحاق السبيعي عن أبي الأحوص. ولم أر لمحمد ذكرًا في \"الميزان\"؛ ولا في \"اللسان\"، وورد من طريق آخر، أخرجه الخطيب ... \"، ثم ساقه كما تقدم، وقال:\n\"وقد أورد المؤلف هذا الطريق في \"العلل\"، وقد قال الدارقطني: موسى بن سهل ضعيف\".\nثم ساقه من طريق ابن عساكر أيضًا من طريق أبي عبد الله بن باكويه الشيرازي في \"جزئه\" بسنده عن أحمد بن الحسن بن أبان المصري: حدثنا الضحاك بن مخلد بإسناده المتقدم عن أبي هريرة به.","vol":"11","page":390},{"text":"وسكت عنه هو، وابن عراق في \"تنزيه الشريعة\" (١/ ٣٧٣) !\nوليس بصواب؛ فإن ابن أبان هذا كذاب دجال من الدجاجلة، يضع الحديث على الثقات وضعًا؛ كما قال ابن حبان (١/ ١٤٩-١٥٠) . وقال الدارقطني:\n\"حدثونا عنه، وهو كذاب\".\nومن طريقه: أخرجه الصابوني في \"المئتين\"، وقال:\n\"حديث غريب\".\nوبالجملة؛ فالحديث باطل من جميع طرقه.\nوأما الشواهد التي ذكرها له السيوطي؛ فهي مع كونها شواهد قاصرة؛ فهي ما بين موقوف ومقطوع، وخيرها حديث ابن عمر مرفوعًا:\n\"دفن بالطينة التي خلق منها\".\nفهذا القدر ثابت؛ لأن له شواهد مرفوعة، يرتقي بها إلى مرتبة الحسن، ولذلك؛ خرجته في \"الصحيحة\" (١٨٥٨) .\n<span data-type=\"title\" id=toc-5261>٥٢٤١ </span>- (لا تدعوا الركعتين اللتين قبل صلاة الفجر؛ فإن فيهما الرغائب) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٢٠٣/ ٢-٢٠٤/ ١)، وابن ثرثال في \"سداسياته\" (ق ٢٢٥/ ١) عن ليث بن أبي سليم عن مجاهد عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ليث بن أبي سليم ضعيف مختلط.","vol":"11","page":391},{"text":"وأعله الهيثمي بغيره؛ فقال (٢/ ٢١٧-٢١٨):\n\"رواه الطبراني في \"الكبير\"، وفيه عبد الرحيم بن يحيى، وهو ضعيف. وروى أحمد منه: \"وركعتي الفجر حافظوا عليهما؛ فإن فيهما الرغائب\". وفيه رجل لم يسم\"!\nفأقول: عبد الرحيم هذا ليس في طريق ابن ثرثال، فإعلاله بالليث أولى؛ كما فعلنا.\nوله طريق أخرى؛ أخرجه الإمام أحمد (٢/ ٨٢) من طريق أيوب بن سليمان - وجل من أهل صنعاء - عن ابن عمر مرفوعًا في حديث طويل بلفظ:\n\"وركعتا الفجر حافظوا عليهما؛ فإنهما من الفضائل\".\nوأيوب هذا؛ قال فيه الحافظ في \"التعجيل\":\n\"فيه جهالة\".\nوتساهل الشيخ أحمد شاكر في \"تعليقه على المسند\" (٧/ ٢٩٢)، فصحح حديثه هذا؛ وعلل ذلك بقوله:\n\"وإنما صححت حديثه بأنه تابعي مستور، لم يذكر بجرح، فحديثه حسن على الأقل، ثم لم يأت فيه شيء منكر انفرد به؛ كما سيأتي، فيكون حديثه هذا صحيحًا\"!!\nثم أطال النفس في ذكر الشواهد لحديثه هذا الطويل وتخريجها، ولكنه بالنسبة لهذه الفقرة الخاصة بالركعتين لم يذكر لها شاهدًا إلا حديث الترجمة، ونقل كلام","vol":"11","page":392},{"text":"الهيثمي المتقدم في إعلاله بعبد الرحيم بن يحيى، وخفي عليه - تبعًا للهيثمي - أن فوقه الليث المختلط.\nولكنه تعقبه في قوله: \"وفيه رجل لم يسم\"، وحقق أنه هو أيوب بن سليمان الصنعاني؛ كما وقع في \"المسند\" على ما سبق، ولكنه تحقيق لا طائل تحته، فسواء سمي أو لم يسم؛ فهو مجهول العين.\nثم من أين له أنه تابعي؟! فقد يكون تابع تابعي! وكونه هو روى عن ابن عمر لا تثبت تابعيته بذلك؛ ما دام مجهولًا لا يحتج به. فتأمل!\n<span data-type=\"title\" id=toc-5262>٥٢٤٢ </span>- (من شرب الخمر سخط الله عليه أربعين صباحًا، فإن عاد فمثل ذلك، وما يدريه لعل منيته تكون في تلك الليالي، فإن عاد سخط الله عليه أربعين صباحًا، وما يدريه لعل منيته تكون في تلك الليالي، فإن عاد سخط الله عليه أربعين صباحًا؛ فهذه عشرون ومئة ليلة، فإن عاد؛ فهو في ردغة الخبال يوم القيامة. قيل: وما ردغة الخبال؟ قال: عرق أهل النار وصديدهم) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (ص ٣٠٨) عن أبي همام: أخبرنا إسماعيل بن عياش عن ثعلبة بن مسلم عن يحيى بن سعيد عن عروة بن الزبير عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير ثعلبة بن مسلم - وهو الخثعمي الشامي -؛ أورده الذهبي في \"الميزان\"، فقال:\n\"عن أبي بن كعب، وعنه إسماعيل بن عياش بخبر منكر\".","vol":"11","page":393},{"text":"قلت: ولعله يعني هذا، وقوله: \"عن أبي بن كعب\" مستغرب جدًا، وما رأيت أحدًا سواه ذكره، وهو يستلزم أن يكون تابعيًا، وهو بعيد جدًا؛ كما يتبين من شيوخه في \"التهذيب\"! وقال في \"التقريب\":\n\"مستور، من الخامسة\". والله أعلم.\nوبالجملة؛ فهو علة هذا الحديث.\nوأبو همام؛ لم يتبين لي من هو بعد مراجعة \"الكنى\" للدولابي، وهذا الباب نفسه من \"التهذيب\"، و\"اللسان\".\nولعله من الذين أشار إليهم المنذري بقوله في \"الترغيب\" (٣/ ١٨٩):\n\"رواه الأصبهاني، وفيه إسماعيل بن عياش، ومن لا يحضرني حاله\"!\nقلت: إسماعيل شامي، وهو ثقة في روايته عن الشاميين، وهذه منها.\nفالعلة من شيخه ثعلبة، أو من أبي همام هذا. والله أعلم.\n<span data-type=\"title\" id=toc-5263>٥٢٤٣ </span>- (من فارق الدنيا وهو سكران؛ دخل القبر سكران، وبعث من قبره سكران، وأمر به إلى النار سكران إلى جبل يقال له: سكران؛ فيه عين يجري منه القيح والدم؛ هو طعامهم وشرابهم ما دامت السماوات والأرض) .\nموضوع\nأخرجه ابن عدي (٧١/ ١)، والأصبهاني في \"الترغيب\" (ص ٣٠٩) من طريق أبي هدبة عن الأشعث الحراني عن أنس مرفوعًا. وقال ابن عدي - وقد ذكر لأبي هدبة غير هذا الحديث أيضًا -:\n\"وهذه الأحاديث مع غيرها [مما رواه ابن عدي] كلها بواطيل، وهو متروك","vol":"11","page":394},{"text":"الحديث، بَيَّنَ الأمر في الضعف جدًا\".\nقلت: واسمه إبراهيم بن هدبة، وهو دجال من الدجاجلة؛ كما تقدم أكثر من مرة، فأستغرب من الحافظ المنذري إيراده لحديثه هذا في \"الترغيب\" (٣/ ١٨٩) وإن قال:\n\"رواه الأصبهاني - وأظنه في \"مسند أبي يعلى\" أيضًا مختصرًا -؛ وفيه نكارة\"!\nفإن قوله: \"وفيه نكارة\"؛ دون ما يستحقه من الحكم عليه بالبطلان؛ كما فعل ابن عدي.\n<span data-type=\"title\" id=toc-5264>٥٢٤٤ </span>- (من أقر بعين مؤمن؛ أقر الله بعينه يوم القيامة) .\nضعيف\nأخرجه عبد الله بن المبارك في \"الزهد\" (٦٨٥): أخبرنا يحيى ابن عبد الله عن عبيد الله بن زحر عن بعض أصحابه أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل مظلم؛ مسلسل بالعلل:\nالأولى: جهالة صاحب ابن زحر، وأحسن أحواله أن يكون تابعيًا؛ فهو مرسل، ويحتمل أن يكون من طبقته، فيكون معضلًا.\nالثانية: ابن زحر - نفسه - ضعيف.\nالثالثة: يحيى بن عبد الله، هكذا وقع غير منسوب، ولابن المبارك شيخان بهذا الاسم:","vol":"11","page":395},{"text":"أحدهما: البخاري، ترجمه البخاري في \"التاريخ\" (٤/ ٢/ ١٨٨-١٨٩)، وابن أبي حاتم (٤/ ٢/ ١٦٢) برواية ابن المبارك فقط عنه، ولم يذكرا فيه جرحًا ولا تعديلًا.\nوالآخر: الكندي الأجلح أبو حجية، ترجمه ابن أبي حاتم أيضًا (٤/ ٢/ ١٦٣) وذكر أنه روى عنه الثوري أيضًا، وقد روى عنه جمع آخر، وهو مترجم في \"التهذيب\" باسم: \"الأجلح\" - وهو لقبه -، وهو مختلف فيه. وفي \"التقريب\" أنه صدوق.\n<span data-type=\"title\" id=toc-5265>٥٢٤٥ </span>- (إن الله بعث حبيبي جبريل ﵇ إلى إبراهيم، فقال له: يا إبراهيم! إني لم أتخذك خليلًا على أنك أعبد عبادي، ولكني اطلعت على قلوب الآدميين، فلم أجد أسخى من قلبك، فلذلك؛ اتخذتك خليلًا) (١) .\nضعيف جدًا\nأخرجه ابن عساكر في \"التاريخ\" (٢/ ١٧١/ ١) عن عبد الملك بن عبد الملك الصائغ عن عبد الرحمن بن زيد بن أسلم عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا على إرساله؛ فإن عبد الرحمن بن زيد بن أسلم ضعيف جدًا، وهو صاحب حديث توسل آدم بالنبي - ﷺ -، وقد تقدم (٢٥) .\nوعبد الملك بن عبد الملك؛ قال البخاري:\n\"في حديثه نظر\". وقال البزار:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن في أصله الخطي: \" الحديث (٥٢٤٦) نقل إلى \" الصحيحة \"، فيعوض \"، وقد عوضه الشيخ بالحديث الآتي بهذا الرقم. (الناشر)","vol":"11","page":396},{"text":"\"ليس بمعروف\".\nوالحديث؛ عزاه المنذري في \"الترغيب\" (٣/ ٢٤٩) لأبي الشيخ في \"الثواب\"، والطبراني، وأشار إلى ضعفه.\nولكني لم أره عند الطبراني، ولا عزاه إليه السيوطي، وقد أورده في \"الجامع الكبير\" (١/ ١٤٢/ ٢) من رواية أبي الشيخ وحده، وقد ذكره هو والمنذري من حديث عمر، فلعله سقط من نسخة \"التاريخ\" اسم عمر، ولم أره في \"مجمع الزوائد\" بعد مزيد البحث عنه؛ كما أشرت إليه في التعليق على \"الترغيب\".\n<span data-type=\"title\" id=toc-5266>٥٢٤٦ </span>- (للنار باب يدخل منه إلا من شفى غيظه بسخط الله) .\nضعيف جدًا\nأخرجه البزار (٢/ ٤٣٩/ ٢٠٥٥)، والعقيلي في \"الضعفاء\" (١/ ٨٣) من طريق قدامة بن محمد بن قدامة: حدثنا إسماعيل بن شيبة - وقال العقيلي: شبيب - الطائفي: حدثنا ابن جريج عن عطاء عن ابن عباس مرفوعًا. وقال العقيلي في ترجمة إسماعيل هذا:\n\"أحاديثه مناكير، ليس فيها شيء محفوظ\". وقال ابن عدي في \"الكامل\" (١/ ٣١٣):\n\"لا أعلم له رواية عن غير ابن جريج، وأحاديثه عن ابن جريج فيها نظر\".\nوذكره النسائي في \"الضعفاء\"، وقال (٢٨٤ - هندية):\n\"يروي عن ابن جريج، منكر الحديث، روى عنه قدامة بن محمد\".\nومن غرائب ابن حبان أنه أورده في \"الثقات\"، وقال (٨/ ٩٣):\n\"روى قدامة بن محمد الخشرمي عنه، يتقى حديثه من رواية قدامة عنه\"!","vol":"11","page":397},{"text":"وذكر قدامة هذا في \"الضعفاء والمجروحين\" (٢/ ٢١٩)، وقال:\n\"لا يجوز الاحتجاج به إذا انفرد\"!\nقلت: فكان الأولى به - إذ وثق إسماعيل هذا - أن يذكره برواية ثقة عنه، لا برواية هذا الضعيف عنده! مع أنه قد مشاه غيره؛ كما قال الذهبي، وقال فيه الحافظ:\n\"صدوق يخطىء\".\nفالعلة من شيخه إسماعيل، وقد قال فيه الذهبي:\n\"واه\".\nوالحديث؛ عزاه السيوطي في \"الجامع الصغير\" للحكيم الترمذي! فتعقبه المناوي بقوله:\n\"ظاهر صنيع المصنف أن الحكيم أسنده على عادة المحدثين، وليس كذلك، بل قال: \"روي عن ابن عباس\"، فكما أن المصنف لم يصب في عزوه إليه - مع كونه لم يسنده -؛ لم يصب في عدوله عن عزوه لمن أسنده من المشاهير الذين وضع لهم الرموز، وهو البيهقي؛ فإنه خرجه باللفظ المزبور عن ابن عباس المذكور ... \".\nثم تكلم على إسناده بنحو ما تقدم مع اختصاره.\nوعزاه في \"الجامع الكبير\" للحاكم في \"التاريخ\"، والعقيلي، وابن عدي عن ابن عباس! وما أظن عزوه لابن عدي إلا وهمًا.\n<span data-type=\"title\" id=toc-5267>٥٢٤٧ </span>- (لا ترع أخاك المسلم؛ فإن روعة المسلم ظلم عظيم) .\nضعيف\nأخرجه البزار في \"مسنده\" (ص ٢١١ - زوائده)، والعقيلي في","vol":"11","page":398},{"text":"\"الضعفاء\" (ص ١٨٠) عن شعيب بن بيان الصفار قال: حدثنا شعبة عن عاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن أبيه:\nأن رجلًا أخذ ثوب رجل؛ فلم يرده، فقال رسول الله - ﷺ -: ... فذكره. وقال العقيلي:\n\"شعيب يحدث عن الثقات بالمناكير، وكاد يغلب على حديثه الوهم، وقد روي هذا الإسناد، في إسناده لين أيضًا\".\nقلت: وقال الجوزجاني:\n\"له مناكير\".\nوأما ابن حبان؛ فذكره في \"الثقات\"! وقال الذهبي:\n\"صدوق\". وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء\".\nوهذا هو الأقرب إلى الصواب إن شاء الله تعالى، فالأولى إعلال الحديث بعاصم بن عبيد الله؛ فإنه ضعيف معروف بذلك.\nوبه أعله الهيثمي؛ فقال في \"المجمع\" (٦/ ٢٥٣):\n\"رواه الطبراني، والبزار، وفيه عاصم بن عبيد الله، وهو ضعيف\".\nورواه أبو الشيخ أيضًا في \"كتاب التوبيخ\"؛ كما في \"الترغيب\" (٣/ ٢٩١) للحافظ المنذري، وأشار لضعف الحديث.\nثم إن لفظ الحديث عند البزار (١٥٢٣ - كشف) مختصر:","vol":"11","page":399},{"text":"\"إن روعة المسلم ... \"، ولفظ الطبراني:\nأن رجلًا أخذ نعل رجل فغيبها وهو يمزح، فذكر ذلك للنبي - ﷺ -، فقال: \"لا تروعوا المسلم ... \" إلخ.\nوللحديث شاهد أشار إليه العقيلي آنفًا، وهو من حديث حسين بن عبد الله الهاشمي: حدثنا عمرو بن يحيى بن عمارة بن أبي حسن عن أبيه عن جده أبي حسن - وكان عقبيًا بدريًا -:\nأن رسول الله - ﷺ - كان جالسًا ومعه نفر من أصحابه، فقام رجل ونسي نعليه، فأخذهما آخر، فوضعهما تحته، فجاء الرجل فقال: نعلي؟! فقال القوم: ما رأيناهما، فقال الرجل: أنبأنا أخذتهما وكنت ألعب، فقال النبي - ﷺ -:\n\"فكيف بروعة المؤمن؟! \"؛ قالها ثلاثًا.\nوأخرجه أيضًا البزار (١٥٢٢ - كشف) قبل الحديث الأول به.\nرواه ابن السكن؛ كما في \"الإصابة\". وقال الهيثمي:\n\"رواه الطبراني، وفيه حسين بن عبد الله بن عبيد الله الهاشمي، وهو ضعيف\".\nقلت: ولذلك؛ لين إسناده العقيلي؛ كما تقدم. وأشار إلى ذلك المنذري بتصديره إياه بقوله: \"وروي\".\n<span data-type=\"title\" id=toc-5268>٥٢٤٨ </span>- (لا يزال أربعون رجلًا من أمتي؛ قلوبهم على قلب إبراهيم، يدفع الله بهم عن أهل الأرض، يقال لهم: الأبدال؛ إنهم لم يدركوها بصلاة، وبصوم، ولا صدقة. قالوا: فبم أدركوها؟ قال: بالسخاء والنصيحة للمسلمين) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٣/ ٧٦/ ١): حدثنا أحمد","vol":"11","page":400},{"text":"ابن داود المكي: أخبرنا ثابت بن عياش الأحدب: أخبرنا أبو رجاء الكلبي: أخبرنا الأعمش عن زيد بن وهب عن ابن مسعود مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ أبو رجاء الكلبي هو روح بن المسيب؛ قال ابن حبان في \"الضعفاء\" (١/ ٢٩٩):\n\"كان ممن يروي عن الثقات الموضوعات، ويقلب الأسانيد، ويرفع الموقوفات\".\nوضعفه غيره، وهو مترجم في \"الميزان\"، و\"اللسان\".\nولم يعرفه الهيثمي؛ فقال في \"المجمع\" (١٠/ ٦٣):\n\"رواه الطبراني من رواية ثابت بن عياش الأحدب عن أبي رجاء الكلبي، وكلاهما لم أعرفه، وبقية رجاله رجال (الصحيح) \"!\nقلت: أحمد بن داود المكي ليس من رجال \"الصحيح\"! ولكن الهيثمي هذه عادته؛ أنه يقول هذا نحوه، ولا يعني به شيخ الطبراني أيضًا، فتنبه.\nثم إن المكي لا أعرفه أيضًا، كشيخه ثابت. والله أعلم.\nوروى مجاشع بن عمرو عن ابن لهيعة عن ابن هبيرة عن عبد الله بن زرير عن علي قال:\nسألت رسول الله - ﷺ - عن الأبدال؟ قال:\n\"هم ستون رجلًا\". قلت: يا رسول الله! حلهم لي؟ قال:\n\"ليسوا بالمتنطعين، ولا بالمبتدعين، ولا بالمتعمقين، لم ينالوا ما نالوه بكثرة صيام، ولا صلاة، ولا صدقة، ولكن بسخاء النفس، وسلامة القلوب، والتضحية","vol":"11","page":401},{"text":"لأمتهم، إنهم يا علي! في أمتي أقل من الكبريت الأحمر\".\nأخرجه ابن أبي الدنيا في \"الأولياء\" (ص ١٠٢ رقم ٨) .\nقلت: وهذا موضوع؛ آفته مجاشع هذا؛ فإنه أحد الكذابي؛ كما قال ابن معين.\nثم روى برقم (٥٨) عن صالح المري قال: سمعت الحسن يقول: ... فذكره مرفوعًا بلفظ:\n\"إن بدلاء أمتي لم يدخلوا الجنة بكثرة صلاة، ولا صوم، ولا صدقة، ولكن دخلوها برحمة الله، وسخارة النفس، وسلامة الصدر\".\nقلت: وهذا مرسل؛ الحسن: هو البصري.\nوصالح المري ضعيف.\n<span data-type=\"title\" id=toc-5269>٥٢٤٩ </span>- (من عمل عملًا رياءً؛ لم يكتب لا له ولا عليه) .\nموضوع\nأخرجه البزار في \"مسنده\" (ص ٢١٦ - زوائده)، والبيهقي في \"شعب الإيمان\" (٢/ ٣٢٢/ ١-٢) عن محمد بن السائب في قوله تعالى: (فمن كان يرجو لقاء ربه ...) الآية، قال: حدثني أبو صالح قال:\nكان عبد الرحمن بن غنم في مسجد دمشق في نفر من أصحاب النبي - ﷺ - فيهم معاذ بن جبل، فقال عبد الرحمن بن غنم: يا أيها الناس! إن أخوف ما أخاف عليكم الشرك الخفي، فقال معاذ: اللهم غفرًا! فقال: يا معاذ! أما سمعت رسول الله - ﷺ - يقول:","vol":"11","page":402},{"text":"\"من صام رياءً؛ فقد أشرك، ومن تصدق رياءً؛ فقد أشرك، ومن صلى رياءً؛ فقد أشرك\"؟! قال:\nبلى، ولكن رسول الله - ﷺ - تلا هذه الآية: (فمن كان يرجو لقاء ربه ...) الآية، فشق ذلك على القوم واشتد عليهم، فقال:\n\"ألا أفرجها عنكم؟! \"، قالوا: بلى؛ فرج الله عنك الهم والأذى! فقال:\n\"هي مثل الآية التي في (الروم): (وما آتيتم من ربا ليربوا في أموال الناس فلا يربوا عند الله ...) الآية، من عمل عملًا ... \" إلخ - واللفظ للبزار -. وقال الهيثمي عقبه:\n\"محمد بن السائب: هو الكلبي؛ كذاب\".\nوكذا قال في \"المجمع\" (٨/ ٥٤) .\nوأبو صالح: هو باذام مولى أم هانىء، وهو ضعيف؛ لكن الحمل فيه على الكلبي، وكأنه لذلك لم يتعرض لإعلاله به - أيضًا - الهيثمي.\nثم إن حديث الترجمة باطل ظاهر البطلان؛ فإنه مع مخالفته لصراحة الآية: (ولا يشرك بعبادة ربه أحدًا)؛ فهو معارض للأحاديث الصحيحة في الترهيب من الرياء في العبادة والموافقة لصراحة الآية، كقوله - ﷺ -: \"قال الله ﵎: أنبأنا أغنى الأغنياء عن الشرك، من عمل عملًا أشرك فيه معي غيري؛ تركته وشركه\". رواه مسلم (٨/ ٢٢٣) .\nبل هو معارض لقوله في الحديث نفسه: \"من صام رياءً؛ فقد أشرك ... \" إلخ؛ إذ كيف يقال فيمن أشرك: \" ... لا عليه\"؟!","vol":"11","page":403},{"text":"فمن العجيب حقًا أن يلين القول في هذا الحديث الباطل حافظان جليلان:\nالأول: مخرجه البيهقي؛ حيث قال عقبه:\n\"إن صح\"!\nوالآخر: الحافظ المنذري؛ فإنه قال (١/ ٣٦) - بعد أن ذكر طرفه الأول من رواية البيهقي -:\n\"وإسناده ليس بالقائم\"!!\nوجملة الصيام والصدقة والصلاة التي بعدها: \"فقد أشرك\" قد جاءت بإسناد خير من هذا؛ يرويه عبد الحميد بن بهرام عن شهر بن حوشب عن شداد بن أوس مرفوعًا.\nأخرجه أحمد (٤/ ١٢٥-١٢٦)، وكذا الطيالسي (١١٢٠)، وأبو الشيخ في \"التوبيخ\" (١٩١/ ١٥٩)، والحاكم (٤/ ٣٢٩)، والبيهقي (٢/ ٣٢١/ ١)، وسكت عليه الحاكم والذهبي.\nوهو إسناد ضعيف يحتمل التحسين. والله أعلم.\n<span data-type=\"title\" id=toc-5270>٥٢٥٠ </span>- (كل مسلم عليه صلاة، وكل خطوة يخطوها أحدكم إلى الصلاة؛ فهي صلاة) .\nمنكر\nأخرجه الطبراني في \"الكبير\" (٣/ ١٣٥/ ٢): حدثنا عبد الله بن موسى بن أبي عثمان الأنماطي: أخبرنا إبراهيم بن محمد بن عرعرة: أخبرنا حرمي بن عمارة: أخبرنا حازم بن إبراهيم أبو محمد الكوفي:أخبرنا سماك بن حرب عن عكرمة عن ابن عباس عن النبي - ﷺ - قال: ... فذكره.","vol":"11","page":404},{"text":"قلت: وهذا إسناد ضعيف؛ سماك بن حرب - وإن كان من رجال مسلم -؛ فقد تكلم فيه الأئمة. وقال الحافظ في \"التقريب\":\n\"صدوق، وروايته عن عكرمة - خاصة - مضطربة، وقد تغير بآخره، فكان ربما يلقن\".\nوحازم بن إبراهيم: هو البجلي؛ ترجمه ابن عدي (ق ١١٠/ ٢)؛ ولكنه قال:\n\"بصري\"، ثم ساق له أحاديث أخرى، ولم يحك فيه عن أحد جرحًا ولا تعديلًا، ثم قال:\n\"وله غير ما ذكرت، وأرجو أنه لا بأس به\".\nوقد وثقه ابن حبان وغيره؛ كما في \"اللسان\".\nومن دونه ثقات من رجال مسلم - على كلام في ابن عمارة -؛ إلا الأنماطي، وقد ترجمه الخطيب (١٠/ ١٤٨) برواية جمع عنه، وقال:\n\"وما علمت من حاله إلا خيرًا\".\nوقد تابع حازمًا: الوليد بن أبي ثور عن سماك به أتم منه بلفظ:\n\"ميسم\".\nأخرجه أبو يعلى، والطبراني وغيرهما.\nوالمحفوظ في الحديث بلفظ: \"صدقة\" مكان: \"صلاة\"؛ كما بينته في \"الصحيحة\" (٥٧٧) .","vol":"11","page":405},{"text":"<span data-type=\"title\" id=toc-5271>٥٢٥١ </span>- (لعن رسول الله - ﷺ - مخنثي الرجال الذين يتشبهون بالنساء، والمترجلات من النساء المتشبهات بالرجال، والمتبتلين من الرجال؛ الذي يقول: لا يتزوج، والمتبتلات اللائي يقلن ذلك، وراكب الفلاة وحده. فاشتد ذلك على أصحاب رسول الله - ﷺ - حتى استبان ذلك في وجوههم، وقال: [و] البائت وحده) .\nمنكر\nأخرجه أحمد (٢/ ٢٨٧،٢٨٩) - مطولًا ومختصرًا، وهذا هو المطول -، والبخاري في \"التاريخ\" (٢/ ٢/ ٣٦٢)، والعقيلي في \"الضعفاء\" (ص ١٩٦) من طريق طيب بن محمد عن عطاء بن أبي رباح عن أبي هريرة قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته جهالة الطيب هذا؛ فقد قال ابن أبي حاتم (٢/ ١/ ٤٩٨) عن أبيه:\n\"لا يعرف\".\nوتبعه على ذلك الذهبي؛ فقال في \"الميزان\":\n\"لا يكاد يعرف، وله ما ينكر\"؛ ثم ساق له هذا الحديث.\nوأقره الحافظ في \"اللسان\".\nوقد أشار الإمام البخاري إلى أنه قد خولف في إسناده؛ فإنه ذكر عقب الحديث أن عمر بن حبيب الصنعاني روى عن عمرو بن دينار عن عطاء بن أبي رباح: حدثني رجل من هذيل:\nرأيت عبد الله بن عمر وأقبلت امرأة تمشي مشية الرجال، فقلت: هذه أم سعيد","vol":"11","page":406},{"text":"بنت أبي جميل. قال: سمعت النبي - ﷺ - يقول:\n\"ليس منا من الرجال من تشبه بالنساء، ولا من تشبه بالرجال من النساء\". وقال العقيلي عقبه:\n\"وهذا أولى\". وقال البخاري:\n\"وهذا مرسل، ولا يصح حديث أبي هريرة\".\nوقد أشار البخاري - ﵀ - إلى إعلال الحديث بمخالفة عمرو بن دينار - وهو ثقة حجة - للطيب - المجهول - بروايته عن عطاء عن رجل عن ابن عمر.\nفخالفه إسنادًا ومتنًا، وذلك دليل على أنه لا يحتج به.\nوأما تعقب الشيخ أحمد شاكر - ﵀ - في تعليقه على \"المسند\" (١٤/ ٢٤٤) الإمام البخاري بقوله:\n\"وهذا من البخاري - ﵀ - تعليل غير قائم؛ فهذا حديث وذاك حديث، وما يمتنع أن يروي عطاء هذ وذاك؟! وما هما بمعنى واحد، وإن اشتركا في بعض المعنى، بل أحدهما يؤيد الآخر ويقويه\"!!\nقلت: يقال له: أثبت العرش ثم انقش؛ فإن مثل هذا التعقب إنما يصح أن يقال في ثقة روى شيئًا لم يروه الثقة الآخر، وليس الأمر كذلك هنا؛ فقد عرفت أن الطيب مجهول، ولم يوثقه أحد مطلقًا سوى ابن حبان الذي عرف بتوثيقه للمجهولين، ولكن الشيخ - رحمه الله تعالى - جرى في كتاباته كلها على الاعتداد بتوثيقه، خلافًا لجماهير العلماء في أصولهم وفروعهم، فكم من راو وثقه وهو عندهم مجهول، وكم من حديث صححه، وهو عندهم معلول! كل ذلك منه","vol":"11","page":407},{"text":"اعتماد على توثيق ابن حبان! وهذا هو المثال بين يديك.\nوالحديث؛ أورده الهيثمي (٤/ ٢٥١ و٨/ ١٠٣) - مطولًا ومختصرًا -، وقال:\n\"رواه أحمد، وفيه طيب بن محمد وثقه ابن حبان، وضعفه العقيلي، وبقية رجاله رجال (الصحيح) \"، وقال المنذري (٤/ ٦٦):\n\"رواه أحمد من رواية الطيب بن محمد، وبقية رواته رواة (الصحيح) \".\n(تنبيه): على ثلاثة أمور:\nالأول: حديث الهذلي عن ابن عمر، هكذا وقع في \"التاريخ\": \"ابن عمر\" بدون الواو؛ وهكذا نقله عنه الحافظ في \"التعجيل\"! وعند العقيلي: \"ابن عمرو\" بالواو، وهو الصواب؛ فقد أخرجه أحمد في (مسند عبد الله بن عمرو) (٢/ ٢٢٠) ووقع فيه: \"عبد الله بن عمرو بن العاصي\"، وكذلك نقله عنه المنذري والهيثمي، وكذلك هو في \"الحلية\" من روايته عن أحمد.\nالثاني: الراوي عن عمرو بن دينار في \"التاريخ\": \"عمر بن حبيب الصنعاني\"، وفي \"العقيلي\": \"عمرو بن حوشب الصنعاني\"، وكذا هو في \"المسند\"؛ إلا أنه لم يقل: \"الصنعاني\"؛ وإنما \"رجل صالح\". وأكثر نسخ \"المسند\" على هذا: \"عمرو بن حوشب\"؛ كما حققه الشيخ أحمد شاكر - ﵀ - (١١/ ١٠٣-١٠٤)، وذكر أن في نسخة (ك) رسمًا غير بين، يمكن أن يقرأ: \"معمر\" وبهامشها \"عمرو\"، وعليها علامة نسخة.\nوأقول: لعل أصل الرسم الذي إليه: \"عمر\"؛ لأنه موافق لـ \"التاريخ\"","vol":"11","page":408},{"text":"من جهة، ولأنه مطبق لما في كتب التراجم - كما بينه الشيخ نفسه - من جهة أخرى، وهو الذي استقر عليه رأيه.\nوأرجح أن الصواب: أنه \"عمر بن حبيب الصنعاني\"؛ كما في \"التاريخ\"؛ لأنه هو الذي ذكروا في ترجمته أنه روى عن عمرو بن دينار، بينما لم يذكروا ذلك في ترجمة \"عمرو بن حوشب\"، وإنما ذكروا أنه روى عن إسماعيل بن أمية فحسب.\nالثالث: علمت مما سبق أن بين عطاء وابن عمرو: الرجل من هذيل في رواية البخاري وغيره؛ إلا أنه قد سقط الرجل من رواية الطبراني؛ كما أفاده الهيثمي، وكذلك سقط من رواية أبي نعيم، وهي من طريق أحمد! فالظاهر أن ذلك من أوهام بعض النساخ أو الرواة.\nكما وهم الحافظ على البخاري؛ فعزا إليه في \"التعجيل\" أنه روى عن عمرو ابن دينار عن عطاء قال: سمعت ابن عمر ... فذكر الحديث! وهذا وهم فاحش كنت اعتمدت عليه حين خرجت الحديث في \"حجاب المرأة\" (ص ٦٦-٦٧)، والآ تبينت أن ذلك من أوهامه - ﵀ -، فمن كان عنده نسخة؛ فليصححها على ما هنا.\n<span data-type=\"title\" id=toc-5272>٥٢٥٢ </span>- (نصرت بالصبا، وكانت عذابًا على من قبلي) .\nضعيف جدًا\nأخرجه الشافعي في \"مسنده\" (ص ٢٩): أخبرنا من لا أتهم: أخبرنا عبد الله بن عبيد عن محمد بن عمرو أن النبي - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ فإ شيخ الشافعي الذي لم يسمه: هو","vol":"11","page":409},{"text":"إبراهيم بن محمد بن أبي يحيى الأسلمي؛ فقد قال أبو العباس الأصم - وهو راوي \"المسند\" قبل هذا الحديث (ص ٢٨) -:\n\"سمعت الربيع بن سليمان يقول: كان الشافعي ﵁ إذا قال: \"أخبرني من لا أتهم\"؛ يريد به إبراهيم بن أبي يحيى، وإذا قال: \"أخبرني الثقة\"؛ يريد به يحيى بن حسان\".\nقلت: أما يحيى هذا - وهو التنيسي -؛ فهو ثقة من رجال الشيخين.\nوأما إبراهيم؛ فهو متروك، اتهمه غير واحد؛ كما تقدم مرارًا.\nوشيخه عبد الله بن عبيد؛ فلم أعرفه.\nومثله محمد بن عمرو، ويحتمل أنه الليثي المدني، أو القرشي المدني، وهما تابعيان.\nولذلك؛ ذكر السيوطي في \"الزيادة على الجامع الصغير\" (٥٩٦٨) .\nوأعله الحافظ في \"الفتح\" (٦/ ٢٣١) بالانقطاع فقط، فقصر!\nوالحديث؛ في \"الصحيحين\" من حديث ابن عباس مرفوعًا دون قوله:\n\"وكانت عذابًا على من قبلي\"، وقال مكانه:\n\"وأهلكت عاد بالدبور\". وهو مخرج في \"الروض النضير\" (١٢٦) .\n<span data-type=\"title\" id=toc-5273>٥٢٥٣ </span>- (نهى عن المجر) .\nضعيف\nأخرجه أبو عبيد في \"الغريب\" (٣٥/ ١)، وابن قتيبة في \"إصلاح","vol":"11","page":410},{"text":"غلط أبي عبيد\" (ق ٥٢/ ٢)، والبيهقي (٥/ ٣٤١) عن موسى بن عبيدة عن عبد الله بن دينار عن ابن عمر مرفوعًا. وقال البيهقي:\n\"تفرد به - بهذا اللفظ - موسى بن عبيدة، قال ابن معين: \"فأنكر على موسى هذا، وكان من أسباب تضعيفه\". وقد رواه محمد بن إسحاق بن يسار عن نافع عن ابن عمر عن النبي - ﷺ -: أنه سمعه ينهى عن بيع المجر. فعاد الحديث إلى رواية نافع، فكأن ابن إسحاق أداه على المعنى. والله أعلم\".\nوموسى بن عبيدة؛ قال الحافظ:\n\"ضعيف، ولا سيما في عبد الله بن دينار، وكان عابدًا\".\nومحمد بن إسحاق مدلس، وقد عنعنه.\n(فائدة): لمجر: أن يباع البعير أو غيره بما في بطن الناقة. قاله أبو عبيد عن أبي زيد.\nوقال ابن قتيبة عقبه:\n\"وفيه قول آخر؛ رأيت أهل العلم باللغة عليه: أن المجر في الغنم خاصة دون الإبل\".\n<span data-type=\"title\" id=toc-5274>٥٢٥٤ </span>- (من أهديت له هدية وعنده قوم؛ فهم شركاؤه فيها) (١) .\nضعيف\nروي عن ابن عباس، وعائشة، والحسن بن علي.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" كان هنا حديث بنفس الرقم \" كان قريتان إحداهما صالحة. . . \" فانظر (٦٦٩٠) \". (الناشر)","vol":"11","page":411},{"text":"١- أما رواية ابن عباس؛ فرواه عبد بن حميد في \"المنتخب من المسند\" (٩٧/ ٢): حدثنا أبو نعيم: حدثنا مندل عن ابن جريج عن عمرو بن دينار عنه مرفوعًا.\nوكذلك أخرجه الطبراني في \"الكبير\" (٣/ ١١٢/ ٢) و\"الأوسط\" (١/ ١٥١/ ٢ - مجمع البحرين)، وأبو نعيم في \"الحلية\" (٣/ ٣٥١)، والخطيب في \"التاريخ\" (٤/ ٢٤٩)، والبيهقي (٦/ ١٨٣)؛ قال الطبراني، وأبو نعيم:\n\"لم يروه عن عمرو إلا ابن جريج، تفرد به مندل، ولا يروى عن ابن عباس إلا بهذا الإسناد\".\nقلت: ومندل - وهو ابن علي العنزي - ضعيف، ولكنه لم يتفرد به كما قال الطبراني؛ فقد تابعه عبد السلام بن عبد القدوس؛ لكنه خالفه في تابعي الحديث فقال: حدثني ابن جريج عن عطاء عن ابن عباس به.\nأخرجه العقيلي في \"الضعفاء\" (٢٥٥)، وابن عساكر في \"التاريخ\" (١٩/ ٧٨/ ١)؛ ثم ذكر العقيلي رواية مندل المتقدمة؛ وقال في عبد السلام هذا:\n\"لا يتابع على شيء من حديثه، وليس ممن يقيم الحديث، ولا يصح في هذا الباب شيء عن النبي - ﷺ -\".\nقلت: وكنيته أبو محمد الكلاعي، وبكنيته هذه وقع في إسناد ابن عساكر. وقال ابن حبان في \"الضعفاء\" (٢/ ١٥٠):\n\"يروي الموضوعات، لا يحل الاحتجاج به بحال\"، ثم ساق له من موضوعاته: \"أربع لا يشبعن من أربع ... \"؛ وقد مضى برقم (٧٦٦) .","vol":"11","page":412},{"text":"وقد روي من وجه آخر عن عمرو بن دينار؛ وفيه نظر؛ كما قال البيهقي في \"سننه\" (٦/ ١٨٣)؛ ثم ساقه من طريق محمد بن [أبي] السري: حدثنا عبد الرزاق: أنبأ محمد بن مسلم عن عمرو بن دينار به. وقال:\n\"وكذلك رواه أبو الأزهر عن عبد الرزاق. ورواه أحمد بن يوسف عن عبد الرزاق: ... فذكره عن ابن عباس موقوفًا غير مرفوع؛ وهو أصح\".\nقلت: وذلك؛ لأن أحمد بن يوسف ثقة حافظ؛ بخلاف أبي الأزهر - واسمه أحمد بن الأزهر -؛ فإنه وإن كان صدوقًا يحفظ؛ إلا أنه كان كبر، فصار كتابه أثبت من حفظه.\nوأما ابن أبي السري؛ فهو ضعيف؛ له أوهام كثيرة. ولذلك؛ قال الحافظ في \"الفتح\" (٥/ ١٦٧):\n\"واختلف على عبد الرزاق في رفعه ووقفه؛ والمشهور عنه الوقف، وهو أصح الروايتين عنه\".\nقلت: ومدارهما على محمد بن مسلم؛ كما رأيت، وهو الطائفي؛ وهو صدوق يخطىء؛ كما في \"التقريب\". فلعل الاختلاف المذكور منه.\nفلا جرم أن الإمام البخاري لما علق الحديث في \"صحيحه\"؛ صدره بصيغة التمريض: ويذكر عن ابن عباس: أن جلساءه شركاؤه، ثم عقب عليه بقوله:\n\"ولم يصح\".\nقلت: وقد ضعف الحديث - أيضًا - الإمام أحمد؛ فقد ذكره ابن قدامة في \"المنتخب\" (١/ ١٩٥/ ١) من طريق مندل بإسناده المتقدم، وقال:","vol":"11","page":413},{"text":"\"قال علي بن سعيد: سألت أبا عبد الله عن هذا الحديث؟ فقال: ما أدري من أين جاء هذا الحديث؟! وهو عندي منكر! \".\n٢- وأما حديث عائشة؛ فيرويه الوضاح بن خيثمة قال: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا مثله.\nأخرجه العقيلي في \"الضعفاء\" (٤٤٥)، وقال:\n\"الوضاح لا يتابع عليه، ولا يصح في هذا المتن حديث\". وقال ابن حبان في \"الضعفاء\" (٣/ ٨٥):\n\"منكر الحديث، يروي عن الثقات الأشياء المقلوبات التي كأنها معمولة، لا يجوز الاحتجاج به إذا انفرد؛ لسوء حفظه، وإن اعتبر معتبر بما وافق الثقات من حديثه؛ فلا ضير\".\n٣- وأما حديث الحسن بن علي؛ فيرويه يحيى بن سعيد الواسطي: أخبرنا يحيى بن العلاء عن طلحة بن عبد الله عن الحسن بن علي مرفوعًا به.\nأخرجه الطبراني في \"الكبير\" (١/ ١٣١/ ٢) . وأعله الهيثمي (٤/ ١٤٨) بـ (يحيى بن سعيد) هذا، فقال:\n\"وهو ضعيف\"!\nقلت: ولقد أبعد النجعة؛ ففوقه (يحيى بن العلاء)؛ وهو بجلي رازي، وهو متهم بالكذب، فتعصيب الجناية به في هذا الحديث أولى من (يحيى بن سعيد) .\nومما سبق؛ تعلم تساهل أو تسامح الحافظ ابن حجر في اقتصاره على إعلال حديث الحسن وعائشة بقوله:","vol":"11","page":414},{"text":"\"وإسنادهما ضعيف أيضًا\"!\nفإن الحق أن يقال: \" ... ضعيف جدًا\"؛ وذلك؛ خشية أن يغتر من لا علم عنده بشدة ضعف هذين الإسنادين؛ فيغتر بقول الحافظ المذكور؛ فيدعي - بناءً عليه - تقوية الحديث بكثرة الطرق!\nولعل هذا هو السبب في إيراد الدكتور القلعجي هذا الحديث في فهرسه الذي وضعه في آخر \"ضعفاء العقيلي\" للأحاديث الصحيحة - بزعمه - مما ورد فيه (ص ٥٢١)؛ على رغم قول العقيلي:\n\"لا يصح في هذا الباب شيء\".\nووافقه الجوزي في \"الموضوعات\" (٣/ ٩٢-٩٣) - بعد أن أعل حديث ابن عباس بطريقيه، وحديث عائشة بنحو ما تقدم -:\nوكذلك وافقه ابن القيم في \"المنار\".\nولم يستطع السيوطي أن ينقذه من الضعف المستفاد من جميع طرقه! أما الوضع فنعم. ولذلك؛ صرح الشيخ القارىء في \"الأسرار المرفوعة\" بتخطئة ابن الجوزي في حكمه عليه بالوضع، وهو ظاهر كلام السخاوي في \"المقاصد\".\nوبناءً عليه مختصره الزرقاني:\n\"ضعيف\".\n<span data-type=\"title\" id=toc-5275>٥٢٥٥ </span>- (الحمد لله؛ ما دخل بطني طعام سخن منذ كذا وكذا) .\nضعيف\nأخرجه ابن ماجه (٤١٥٠)، والبيهقي في \"سننه\" (٧/ ٢٨٠)","vol":"11","page":415},{"text":"كلاهما من طريق سويد بن سعيد: حدثنا علي بن مسهر عن الأعمش عن أبي صالح عن أبي هريرة قال:\nأتي رسول الله - ﷺ - يومًا بطعام سخن، فأكل، فلما فرغ قال: ... فذكره. وليس عند البيهقي قوله:\n\"الحمد لله\". وأشار إلى تضعيفه بقوله:\n\"هذا إن صح يحتمل معنى الأول - يعني: بعد أن يذهب فوره -، ويحتمل غيره\".\nقلت: ورجاله ثقات رجال الشيخين؛ غير سويد؛ فإنه - مع كونه من شيوخ مسلم - فقد ضعفوه. قال الحافظ:\n\"صدوق في نفسه؛ إلا أنه عمي فصار يتلقن ما ليس من حديثه، وأفحش فيه ابن معين القول\".\nقلت: ومن هنا يظهر لك تساهل البوصيري في \"الزوائد\" (٢٧٩/ ٢)؛ حيث قال:\n\"هذا إسناد حسن؛ سويد مختلف فيه، رواه البيهقي في \"سننه الكبرى\" ... وله شاهد من حديث أسماء بنت أبي بكر. رواه البيهقي\"!\nقلت: ولعله تبع المنذري في تحسينه، على أنه أيسر خطأ منه؛ فإن المنذري قال (٤/ ١٠٩):\n\"رواه ابن ماجه بإسناد حسن، والبيهقي بإسناد صحيح\"!!","vol":"11","page":416},{"text":"ووجه ما ذكرت ظاهر جدًا؛ فإنه غاير بين إسناد ابن ماجه والبيهقي؛ وهو واحد؛ فإن مدارهما على سويد بن سعيد! ومع ذلك حسن وصحح!!\nثم إن في جعله حديث أسماء شاهدًا لهذا نظرًا لا يخفى؛ فإن لفظه:\nأنها كانت إذا ثردت غطته شيئًا حتى يذهب فوره، ثم يقول: سمعت رسول الله - ﷺ - يقول:\n\"إنه أعظم للبركة\".\nفإن هذا أخص من حديث الترجمة. ولذلك؛ قال البيهقي: يحتمل أنه معناه أو يحتمل غيره؛ كما تقدم.\nوفي إسناده قرة بن عبد الرحمن، وفيه ضعف.\nومن طريقه: رواه الدارمي (٢/ ١٠٠)، وابن أبي الدنيا في \"الجوع\" (١٤/ ٢) .\n<span data-type=\"title\" id=toc-5276>٥٢٥٦ </span>- (إذا تاب العبد من ذنوبه؛ أنسى الله حفظته ذنوبه، وأنسى ذلك جوارحه ومعالمه من الأرض؛ حتى يلقى الله يوم القيامة وليس عليه شاهد من الله بذنب) .\nضعيف\nأخرجه الأصبهاني (٢٠١) من طريق أبي صالح العباس بن زياد: أخبرنا سعدان الخطمي عن سعيد عن قتادة عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سعدان الخطمي، والعباس بن زياد؛ ولم أجد لهما ترجمة.\nوكأنه لذلك أشار المنذري في \"الترغيب\" (٤/ ٧٥) إلى تضعيف الحديث.","vol":"11","page":417},{"text":"<span data-type=\"title\" id=toc-5277>٥٢٥٧ </span>- (النادم ينتظر من الله الرحمة، والمعجب ينتظر المقت، واعملوا عباد الله! أن كل عامل سيقدم على عمله، ولا يخرج من الدنيا حتى يرى حسن عمله وسوء عمله، وإنما الأعمال بخواتيمها، والليل والنهار مطيتان، فأحسنوا السير عليهما إلى الآخرة، واحذروا التسويف؛ فإن الموت يأتي بغتة، ولا تغترن أحدكم بحلم الله ﷿؛ فإن الجنة والنار أقرب إلى أحدكم من شراك نعله. ثم قرأ رسول الله - ﷺ -: (فمن يعمل مثقال ذرة خيرًا يره. ومن يعمل مثقال ذرة شرًا يره» (١) .\nضعيف\nأخرجه الأصبهاني (٢٠١) من طريق عبد الله بن إبراهيم الكوفي: أخبرنا ثابت بن محمد قال: سمعت سفيان الثوري يقول: حدثني أبي عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ثابت بن محمد: هو العابد أبو محمد؛ قال الحافظ:\n\"صدوق زاهد، يخطىء في أحاديث\".\nقلت: وتابعه إسحاق بن بشر قال: حدثنا سفيان الثوري به.\nأخرجه ابن بشران في \"الأمالي\" (٢/ ١٢٦/ ١) .\nلكن إسحاق بن بشر متروك، كذبه ابن المديني وغيره.\nوتابعه أيضًا مطرف بن مازن قاضي اليمن عن سفيان الثوري به، دون قوله: \"واعلموا عباد الله ... \" إلخ.\n_________\n(١) كتب الشيخ - ﵀ - فوق متن هذا الحديث من الأصل: \" \" ترغيب (٤ / ٧٥) \".","vol":"11","page":418},{"text":"أخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٣٥٥) .\nومطرف هذا ممن لا يفرح به أيضًا؛ فقد كذبه ابن معين وغيره.\nوعبد الله بن إبراهيم الكوفي - الذي في طريق الأصبهاني -؛ يحتمل أنه الذي في \"الميزان\"؛ و\"اللسان\":\n\"عبد الله بن إبراهيم المؤدب، عن سويد بن سعيد؛ كذبه الدارقطني\".\nقلت: فيحتمل أنه هذا؛ فإنه من هذه الطبقة. والله أعلم.\n<span data-type=\"title\" id=toc-5278>٥٢٥٨ </span>- (إن الله تعالى ناجى موسى بمئة ألف وأربعين ألف كلمة في ثلاثة أيام؛ وصايا كلها، فلما سمع موسى كلام الآدميين؛ مقتهم مما وقع في مسامعه من كلام الرب، وكان فيما ناجاه أن قال: يا موسى! إنه لم يتصنع المتصنعون لي بمثل الزهد في الدنيا، ولم يتقرب إلي المتقربون بمثل الورع عما حرمت عليهم، ولا تعبدني العابدون بمثل البكاء من خيفتي. فقال موسى: يا إله البرية كلها! ويا مالك يوم الدين! يا ذا الجلال والإكرام! فلماذا أعددت لهم؟ وماذا جزيتهم؟ قال: يا موسى! أما الزاهدون في الدنيا؛ فإني أبيحهم جنتي، يتبوؤون حيث يشاؤون، وأما الورعون عما حرمت عليهم؛ فإنه ليس من عبد يلقاني يوم القيامة إلا ناقشته الحساب، وفتشته عما كان في يديه إلا ما كان من الورعين؛ فإني أستحييهم وأجلهم، [وأكرمهم]؛ فأدخلهم الجنة بغير حساب، وأما البكاؤون من خيفتي؛ فلهم الرفيق الأعلى، لا يشاركون فيه) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الأوسط\" (٤/ ٥٥٧/ ٣٩٤٩)","vol":"11","page":419},{"text":"- والسياق له - وفي \"الكبير\" أيضًا (١٢/ ١٢٠-١٢١)، والبيهقي في \"شعب الإيمان\" (٧/ ٣٤٥/ ١٠٥٢٧)، والأصبهاني في \"الترغيب\" (١/ ٢٢٥/ ٤٧٩) من طريق أبي مالك الجنبي عن جويبر عن الضحاك بن مزاحم عن ابن عباس مرفوعًا. وقال الطبراني:\n\"لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به أبو مالك الجنبي\".\nقلت: واسمه: عمرو بن هاشم؛ قال الحافظ:\n\"لين الحديث، أفرط فيه ابن حبان\".\nقلت: فالآفة من شيخه (جويبر)؛ فإنه ضعيف جدًا متروك، وحديثه عليه لوائح الإسرائيليات.\nوتساهل الهيثمي حين قال في \"المجمع\" (١٠/ ٢٩٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه جويبر بن سعيد، وهو ضعيف\"!\nثم إنه منقطع بين الضحاك وابن عباس؛ فإنه لم يسمع منه.\nوقد أخرجه الأصبهاني برقم (٤٨٠) بإسناده عن سعيد الفزاري قال: بلغني أن الله ﵎ أوحى إلى موسى ﵇ ... فذكره نحوه.\n<span data-type=\"title\" id=toc-5279>٥٢٥٩ </span>- (ألا إن كل جواد في الجنة؛ حتم على الله، وأنا به كفيل، ألا وإن كل بخيل في النار؛ حتم على الله، وأنا به كفيل. قالوا: يا رسول الله! من الجواد ومن البخيل؟ قال: الجواد من جاد بحقوق الله في ماله، والبخيل من منع حقوق الله وبخل على ربه، وليس الجواد من","vol":"11","page":420},{"text":"أخذ حرامًا وأنفق إسرافًا) .\nمنكر\nأخرجه الأصبهاني في \"الترغيب\" (١/ ٢٣٨/ ٥١٣ و٢/ ٦٣٧/ ١٥٢٥) عن أيوب بن سالم: أخبرنا يوسف بن حماد بن مليكة الصنعاني عن نبيه ابن عمر عن عبد الرزاق عن عبد الوهاب بن حسن الحنفي عن يونس بن عبيد عن الحسن عن أبي هريرة.\nقلت: وهذا إسناد ضعيف؛ عبد الوهاب بن حسن الحنفي؛ الظاهر أنه التميمي الذي ترجمه ابن أبي حاتم (٣/ ١/ ٧١)؛ روى عن شيبان مولى الضحاك، وعنه محمد بن ميمون؛ وقال عن أبيه:\n\"أحاديثه مناكير، ولا أعرفه\".\nوذكره في \"اللسان\" عن البخاري؛ أنه قال فيه:\n\"منكر الحديث\".\nومن دون عبد الرزاق لم أعرفهم.\nوالحديث؛ قال المنذري (٣/ ٢٤٨):\n\"رواه الأصبهاني؛ وهو غريب\".\nقلت: وفيه عنعنة الحسن البصري، وجماعة لم أعرفهم.\n<span data-type=\"title\" id=toc-5280>٥٢٦٠ </span>- (إن من الإيمان أن يحب الرجل [رجلًا]؛ لا يحبه إلا لله؛ من غير مال أعطاه؛ فذلك الإيمان) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٨٨): حدثنا محمد بن","vol":"11","page":421},{"text":"جابان: حدثنا محمد بن مهران الجمال: حدثنا محمد بن المعلى عن الجراح بن الضحاك عن أبي إسحاق عن أبي الأحوص عن عبد الله مرفوعًا. وقال:\n\"لم يروه عن أبي إسحاق إلا الجراح\".\nقلت: وهو صدوق، وسائر رجاله ثقات؛ غير محمد بن جابان؛ فلم أجد له ترجمة، وأظنه الذي في \"المعجم الصغير\" (ص ١٨٦): حدثنا محمد بن حامان الجنديسابوري ... كذا بخطي: \"حامان\" بالميم بين الألفين، ولعله تحريف!!\nوأبو إسحاق: وهو عمرو بن عبد الله السبيعي؛ وكان اختلط، ثم هو - إلى ذلك - مدلس، وقد عنعن!\nوالحديث؛ سكت عليه المنذري (٤/ ٤٦) !\nوأورده الهيثمي في \"مجمع الزوائد\" (١/ ٩٠) مختصرًا موقوفًا بلفظ:\n\"إن من الإيمان أن يحب الرجل أخاه؛ لا يحبه إلا الله\". وقال:\n\"رواه الطبراني في \"الكبير\"، وفي إسناده إسحاق الدبري، وهو منقطع بين عبد الرزاق وإسحاق\"!!\n<span data-type=\"title\" id=toc-5281>٥٢٦١ </span>- (إن الرجل ليؤتى كتابه منشورًا فيقول: يا رب! فأين حسنات كذا وكذا عملتها؛ ليست في صحيفتي؟! فيقول له: محيت باغتيابك الناس) (١) .\nموضوع\nأخرجه الأصبهاني (٥٨٤) من طريق الحسن بن دينار عن\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" ترغيب \" (٣ / ٣٠١) \". (الناشر)","vol":"11","page":422},{"text":"الخصيب بن جحدر عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا موضوع؛ آفته الخصيب أو الحسن؛ فإنهما متهمان بالكذب:\nفالأول: كذبه شعبة، والقطان، وابن معين. وقال البخاري، وابن الجارود:\n\"كذاب\".\nوالآخر: كذبه أحمد، ويحيى. وقال أبو حاتم، وأبو خيثمة:\n\"كذاب\".\n<span data-type=\"title\" id=toc-5282>٥٢٦٢ </span>- (الغيبة والنميمة تحتان الإيمان؛ كما يعضد الراعي الشجر) (١) .\nموضوع\nأخرجه الأصبهاني (٥٨٤) من طريق أبي خالد عبد العزيز بن أبان الأموي: حدثنا عمرو أبو عبد الله الجعفي عن عبيد بن اصطفى (كذا) عن يزيد بن حسن عن أبان بن عثمان عن عثمان بن عفان مرفوعًا.\nقلت: وهذا موضوع؛ آفته الأموي هذا؛ فقد كذبوه، قال ابن معين:\n\"كذب خبيث يضع الحديث\". وقال ابن نمير:\n\"هو كذاب\".\nومن بينه وبين أبان؛ لم أعرفهم.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" \" ترغيب \" (٣ / ٣٠١) \". (الناشر)","vol":"11","page":423},{"text":"<span data-type=\"title\" id=toc-5283>٥٢٦٣ </span>- (إياكم والكبر؛ فإن الكبر يكون في الرجل وإن عليه العباءة) (١) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٨٣): حدثنا أحمد ابن القاسم: حدثنا عمي بن المساور: حدثنا سويد بن عبد العزيز: حدثنا عبد الله ابن حميد عن طاوس عن عبد الله بن عمر مرفوعًا. وقال:\n\"لم يروه عن طاوس إلا عبد الله بن حميد، تفرد به سويد\".\nقلت: وهو لين الحديث؛ كما في \"التقريب\"، بل هو واه جدًا؛ كما قال الذهبي في \"الميزان\".\nوسائر رجاله ثقات.\nومما سبق من التحرير؛ تعلم تساهل المنذري (٤/ ١٦) - ثم الهيثمي (١٠/ ٢٢٦) - في قولهما:\n\"رواه الطبراني في \"الأوسط\"، ورواته ثقات\"!\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" سيأتي تخريجه مبسوطًا برقم (٦٦٦٧) \". (الناشر) .","vol":"11","page":424},{"text":"<span data-type=\"title\" id=toc-5284>٥٢٦٤ </span>- (أيها الناس! استحيوا من الله حق الحياء. فقال رجل: يا رسول الله! إنا لنستحيي من الله تعالى! فقال: من كان منكم مستحييًا من الله حق الحياء؛ فلا يبيتن ليلة إلا وأجله بين عينيه، وليحفظ البطن وما وعى، والرأس وما حوى، وليذكر الموت والبلى، وليترك زينة الحياة الدنيا) (٢) .\nموضوع بهذا التمام\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٩٨) عن\n_________\n(٢) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" \" ترغيب \" (٣ / ١٣٠) \". (الناشر)","vol":"11","page":424},{"text":"خالد بن يزيد العمري: حدثنا إبراهيم بن إسماعيل بن أبي حبيبة عن مسلم بن أبي مريم عن عائشة قالت: قال رسول الله - ﷺ - - على المنبر والناس حوله -: ... فذكره.\nقلت: وهذا موضوع؛ آفته خالد بن يزيد العمري؛ كذبه أبو حاتم ويحيى. وقال ابن حبان في \"الضعفاء\" (١/ ٢٨٤-٢٨٥):\n\"منكر الحديث جدًا، لا يشتغل بذكره؛ لأنه يروي الموضوعات عن الأثبات\".\nقلت: وشيخه هنا إبراهيم بن إسماعيل بن أبي حبيبة؛ ضعيف.\nومن هذا الوجه: أخرجه الخرائطي في \"مكارم الأخلاق\" (ص ٥٠) دون قوله:\n\"فلا يبيتن ليلة إلا وأجله بين عينيه\".\nوقد روي الحديث من طرق أخرى عن ابن مسعود وغيره دون الزيادة المذكورة، وهو بذلك يرتقي إلى مرتبة الحسن؛ كما بينته في \"الروض النضير\" (٦٠١)، وإنما أخرجته هنا لهذه الزيادة التي تفرد بها هذا الكذاب.\n<span data-type=\"title\" id=toc-5285>٥٢٦٥ </span>- (بدموع عينيك؛ فإن عينًا بكت من خشية الله لا تمسها النار أبدًا) .\nموضوع بهذا اللفظ\nأخرجه الأصبهاني في \"الترغيب\" (١٣٣) عن يوسف بن الغرق عن أيوب الحبطي عن نفيع بن الحارث عن زيد بن أرقم ﵁ قال:\nقال رجل: يا رسول الله! بم أتقي النار؟ قال: ... فذكره.","vol":"11","page":425},{"text":"قلت: وهذا إسناد هالك؛ مسلسل بالمتروكين: نفيع بن الحارث فمن دونه؛ ثلاثتهم متهمون بالكذب، فأحدهم آفته.\nوالحديث معروف من طرق أخرى دون قوله:\n(بم أتقي النار؟ قال: بدموع عينيك) .\nوهو مخرج في \"المشكاة\" (٣٨٢٩)، و\"الترغيب\" (٢/ ١٥٣) .\nوإنما أوردته هنا من أجل الزيادة المذكورة.\n<span data-type=\"title\" id=toc-5286>٥٢٦٦ </span>- (ما من شيء إلا وله توبة؛ إلا صاحب سوء الخلق؛ فإنه لا يتوب من ذنب إلا عاد في شر منه) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب\" (٣٠٤) من طريق أبي عمر بن حفص المقرىء الضرير: حدثني عمرو بن جميع عن يحيى بن سعيد الأنصاري عن إبراهيم التيمي عن أبيه [عن عائشة] مرفوعًا.\nوفي رواية له من طريق عبد المجيد بن عبد العزيز بن أبي رواد عن مروان بن سالم عن رجل من أهل الجزيرة عن ميمون بن مهران قال: قال رسول الله ﵌:\n\"ما من ذنب أعظم عند الله ﷿ من سوء الخلق، وذلك؛ أن صاحبه لا يخرج من ذنب إلا وقع في ذنب\".\nقلت: والطريق الأولى هالكة؛ لأنها من رواية عمرو بن جميع، وهو كذاب.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" \" ترغيب \" (٤ / ٢٦٠) \". (الناشر)","vol":"11","page":426},{"text":"وقريب منها الطريق الأخرى؛ فإن فيها مروان بن سالم - وهو الجزري -؛ وهو متروك، رماه الساجي وغيره بالوضع.\nثم هو مرسل؛ ميمون بن مهران تابعي.\nوالرواي عنه لم يسم.\n<span data-type=\"title\" id=toc-5287>٥٢٦٧ </span>- (من أصلح بين اثنين؛ أصلح الله أمره، وأعطاه بكل كلمة تكلم بينهما عتق رقبة، ورجع مغفورًا له ما تقدم من ذنبه) .\nمنكر جدًا\nأخرجه الأصبهاني في \"الترغيب\" (١/ ١٠٦/ ١٨٥) من طريق عبيد بن هاشم الجوزجاني: حدثنا محمد بن الأزهر عن أبي فضالة عن موسى بن جابان عن أنس بن مالك ﵁ مرفوعًا.\nقلت: وهذا إسناد واه؛ فيه علل:\nالأولى: موسى بن جابان؛ ليس له ذكر في كتب التراجم المعروفة، وهذا من الغرائب بمكان! فقد أورده الأمير ابن ماكولا في \"باب جابان..\"، فقال (٢/ ١١):\n\"وموسى بن جابان، حدث عن لقمان بن عامر، حدث عنه ميسرة بن عبدربه، وميسرة غير ثقة، ولا يعرف موسى بن جابان إلا به\".\nوميسرة هذا كذاب معروف، له ترجمة مطولة في \"اللسان\".\nالثانية: أبو فضالة؛ الظاهر أنه (مبارك بن فضالة)؛ فإنه من هذه الطبقة، وهو صدوق؛ ولكنه مدلس، فأخشى أن يكون تلقاه عن (ميسرة) الكذاب ثم دلسه؛ لقول الأمير المتقدم في موسى:","vol":"11","page":427},{"text":"\"لا يعرف إلا بميسرة\".\nالثالثة: محمد بن الأزهر؛ الظاهر أنه (الجوزجاني)؛ بقرينة الراوي عنه - الجوزجاني -، قال الذهبي في \"المغني\":\n\"محمد بن الأزهر الجوزجاني، عن يحيى القطان، نهى أحمد عن الكتابة عنه\". وقال ابن عدي في \"الكامل\" (٦/ ١٣٢):\n\"ليس بالمعروف، وإذا لم يكن معروفًا، ويحدث عن الضعفاء؛ فسبيلهم سبيل واحد، لا يجب أن يشتغل برواياتهم وحديثهم\".\nالرابعة: عبيد بن هاشم الجوزجاني؛ لم أجد له ترجمة فيما لدي من المصادر. والله أعلم.\nوالحديث؛ قال المنذري (٣/ ٢٩٣/ ٧) - بعد أن أشار لضعفه -:\n\"رواه الأصبهاني، وهو حديث غريب جدًا\".\n<span data-type=\"title\" id=toc-5288>٥٢٦٨ </span>- (من اغتيب عنده أخوه، فاستطاع نصرته فنصره؛ نصره الله في الدنيا والآخرة، فإن لم ينصره؛ أذله (١) الله في الدنيا والآخرة) .\nضعيف جدًا\nأخرجه الحارث بن أبي أسامة في \"مسنده\" (٩٤/ ٢) - من طريق محمد بن سعيد -، والأصبهاني (٥٨٠) - من طريق عبد الرزاق -: أنبأنا معمر والثوري جميعًا عن أبان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبان - هذا - هو ابن أبي عياش، وهو متروك\n_________\n(١) في الأصل بخط الشيخ - ﵀ -: \" أدركه (كذا) \". وفي حاشية \" ضعيف الترغيب \" له: \" الأصل أدركه، والتصويب من الأصبهاني \". فأثبتنا هنا ما هناك. (الناشر)","vol":"11","page":428},{"text":"متهم بالكذب.\nوالحديث؛ أورده في \"الميزان\" من رواية ابن عدي من هذا الوجه.\nوروى أبو الشيخ الشطر الثاني منه؛ كما في \"الترغيب\" (٣/ ٣٠٣) .\n<span data-type=\"title\" id=toc-5289>٥٢٦٩ </span>- (من تواضع لأخيه المسلم؛ رفعه الله، ومن ارتفع عليه؛ وضعه الله) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٣/ ٢٧٢/ ١) من طريق عبد العظيم ابن حبيب: حدثنا أبو معشر عن سعيد المقبري عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن المقبري إلا أبو معشر؛ تفرد به عبد العظيم\".\nقلت: قال الدارقطني:\n\"ليس بثقة\".\nوأبو معشر؛ اسمه نجيح بن عبد الرحمن السندي المدني؛ ضعيف.\nوالحديث؛ أشار المنذري في \"الترغيب\" إلى تضعيفه.\nوأعله الهيثمي (٨/ ٨٣) بـ (عبد العظيم)، فقال:\n\"وهو ضعيف\"!","vol":"11","page":429},{"text":"<span data-type=\"title\" id=toc-5290>٥٢٧٠ </span>- (من قل ماله، وكثر عياله، وحسنت صلاته، ولم يغتب المسلمين؛ جاء يوم القيامة وهو معي كهاتين) .\nموضوع\nأخرجه أبو يعلى (١/ ٢٨٠)، والأصبهاني (٥٨٥) عن مسلمة","vol":"11","page":429},{"text":"ابن علي عن عبد الرحمن بن يزيد عن ابن شهاب عن سعيد بن المسيب عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته مسلمة بن علي - وهو الخشني -؛ متروك اتفاقًا، وقد اتهمه الحاكم وغيره بالوضع، وقد مضت له أحاديث موضوعة؛ فانظر الأرقام (١٤١،١٤٥،١٥١،٤٧٦) .\nوالحديث؛ أشارالمنذري في \"الترغيب\" (٤/ ٩٤) إلى تضعيفه.\n<span data-type=\"title\" id=toc-5291>٥٢٧١ </span>- (من مشى في حاجة أخيه المسلم؛ كتب الله له بكل خطوة سبعين حسنة، ومحا عنه سبعين سيئة إلى أن يرجع من حيث فارقهم؛ فإن قضيت حاجته على يديه؛ خرج من ذنوبه كيوم ولدته أمه، وإن هلك فيما بين ذلك؛ دخل الجنة بغير حساب) (١) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب\" (٢٩٢) من طريق ابن أبي عاصم: حدثنا محمد بن بحر الهجيمي: حدثنا عبد الرحمن بن زيد عن أبيه عن الحسن عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الرحمن بن زيد - وهو ابن أسلم العدوي مولاهم -، وهو ضعيف جدًا، وهو صاحب حديث توسل آدم بالنبي - ﷺ -، وقد تقدم برقم (٢٥) .\nثم تبين أن (عبد الرحمن) محرف من (عبد الرحيم)؛ فقد رأيت الحديث في \"مسند أبي يعلى\" (٥/ ١٧٥/ ٢٧٨٩): حدثنا محمد بن بحر: حدثنا\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" \" ترغيب \" (٤ / ٢٥١) \". (الناشر)","vol":"11","page":430},{"text":"عبد الرحيم بن زيد العمي عن أبيه به.\nومن طريق أبي يعلى: أخرجه ابن عدي في \"الكامل\" (٣/ ١٩٩)، وعنه تلقاه ابن الجوزي في \"الموضوعات\" (٢/ ١٧٣) . وقال:\n\"حديث لا يصح؛ قال يحيى: عبد الرحيم بن زيد كذاب، وأبوه ليس بشيء\".\nوأقره السيوطي في \"اللآلي\" (٢/ ٨٨)، وابن عراق في \"تنزيه الشريعة\" (٢/ ١٢٩) .\nأقول: وإن مما يؤيد أنه (عبد الرحيم بن زيد) أن أباه (زيدًا) - وهو (العمي) -، قد ذكروه في الرواة عن (الحسن) - وهو البصري -، بخلاف (زيد) - وهو ابن أسلم والد (عبد الرحمن) -؛ فلم يذكروه في الرواة عنه، والله تعالى أعلم.\nوقد وقع هذا التحريف في مطبوعة \"ترغيب الأصبهاني\" أيضًا (١/ ٤٨١)، ولم يعلق عليه المخرج بشيء سوى قوله:\n\"عزاه الهيثمي في \"المجمع\" (٨/ ١٩٠) لأبي يعلى، وفيه عبد الرحيم بن زيد العمي؛ وهو متروك\"!!\nومع أن فيه ما يفلت النظر إلى الاختلاف في تمام اسم (العبد)؛ ومع ذلك فإنه لم يعلق عليه بشيء!\nثم إن (محمد بن بحر الهجيمي) قد ذكره ابن أبي حاتم، وقال:\n\"روى عنه أبو زرعة\".\nومن المعلوم أن أبا زرعة لا يروي إلا عن ثقة عنده. وقد خالفه العقيلي؛ فقال (٤/ ٣٨):","vol":"11","page":431},{"text":"\"منكر الحديث، كثير الوهم\".\nثم ذكر له حديثًا منكرًا، سيأتي برقم (٦٥٤٢) إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-5292>٥٢٧٢ </span>- (لا تزال الملائكة تصلي على أحدكم؛ ما دامت مائدته موضوعة) .\nضعيف\nأخرجه أبو نعيم في \"الأربعين الصوفية\" (٥٦/ ٢)، وكذا أبو عبد الرحمن السلمي (٧/ ١)، والأصبهاني في \"الترغيب\" (٥١٣) من طريق مندل عن عبد الله بن سنان عن عائشة بنت طلحة عن عائشة أم المؤمنين مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وله علتان:\nالأولى: عبد الله بن سنان - وهو الزهري الكوفي -؛ أورده العقيلي في \"الضعفاء\" (ص ٢٠٨)؛ وروى عن ابن معين أنه قال:\n\"كوفي؛ كان ينزل القطيعة؛ قطيعة الربيع، ليس حديثه بشيء\". وقال ابن عدي:\n\"عامة حديثه لا يتابع عليه\".\nوالأخرى: مندل - وهو ابن علي العنزي -؛ ضعيف.\nوالحديث؛ أشارالمنذري (٣/ ٢٤٣) إلى تضعيفه.\nثم بدا أن عبد الله بن سنان محرف من (سيار) - وهو عبد الله بن سيار، مولى بني طلحة -؛ كوفي، فهو الذي ذكروا أنه روى عن عائشة بنت طلحة،","vol":"11","page":432},{"text":"بخلاف الزهري هذا؛ فإنهم لم يذكروا له رواية عنها، وإنما عن محمد بن المنكدر وزيد بن أسلم وهشام بن عروة.\nوتأكدت من ذلك حينما رأيت البخاري أورد الحديث في ترجمة عبد الله بن سيار هذا؛ فقال (٣/ ١/ ١١٠):\n\"قال فروة: حدثنا القاسم بن مالك عن عبد الله بن سيار مولى عائشة بنت طلحة: سمعت عائشة بنت طلحة ... به\".\nومن هذا يتبين أن العلة الثانية في الحديث غير قادحة؛ لمتابعة القاسم بن مالك مندلًا.\nوالقاسم هذا من رجال الشيخين؛ على لين فيه؛ كما في \"التقريب\".\nوالراوي عنه - فروة بن أبي المغراء - صدوق من رجال البخاري؛ لكنه خالف مندلًا فأوقفه.\nثم ازددت تأكدًا من أن الحديث هو لابن سيار - وليس لابن سنان - حين رأيت ابن راهويه قد أخرجه في \"مسنده\" (٤/ ١٠٨/ ٢) من طريق مندل عن عبد الله بن سيار به. والحمد لله الذي بنعمته تتم الصالحات.\n<span data-type=\"title\" id=toc-5293>٥٢٧٣ </span>- (لا تسبوها؛ فنعمت الدابة؛ فإنها أيقظتكم لذكر الله) (١) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٣/ ٢٧٦/ ١) عن آدم: حدثنا أبو يوسف القاضي عن سعد بن طريف عن الأصبغ بن نباتة عن علي بن أبي طالب قال:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" \" الترغيب والترهيب \" (٣ / ٢٨٧) \".","vol":"11","page":433},{"text":"نزلنا منزلًا، فأذتنا البراغيث، فسببناها، فقال رسول الله - ﷺ -: ... فذكره. وقال:\n\"لا يروى عن علي إلا بهذا الإسناد، تفرد به آدم\".\nقلت: وهو ابن أبي إياس؛ ثقة.\nوأبو يوسف القاضي فيه ضعف من قبل حفظه.\nلكن الآفة ممن فوقه؛ فإن الأصبغ بن نباتة متروك رمي بالرفض.\nوسعد بن طريف مثله؛ بل قال ابن حبان في \"الضعفاء\" (١/ ٣٥٧):\n\"كان يضع الحديث على الفور\".\n<span data-type=\"title\" id=toc-5294>٥٢٧٤ </span>- (لا يصحبنا اليوم من آذى جاره) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٥٥/ ١) من طريق يحيى الحماني: حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن عبد الله بن عمر قال:\nخرج رسول الله - ﷺ - في غزاة، قال: ... فذكره، فقال رجل من القوم: أنبأنا بلت في أصل حائط جاري؟! فقال:\n\"لا تصحبنا اليوم\".\nقلت: وهذا إسناد ضعيف جدًا؛ من أجل عبد الرحمن بن زيد بن أسلم، وقد عرفت حاله من قريب.\nويحيى الحماني - وهو ابن عبد الحميد - فيه ضعف.","vol":"11","page":434},{"text":"وبه وحده أعله الهيثمي؛ فقال (٨/ ١٧٠):\n\"وفيه يحيى بن عبد الحميد الحماني، وهو ضعيف\"!\nوأشار المنذري (٣/ ٢٣٤-٢٣٥) إلى تضعيفه، ثم قال:\n\"رواه الطبراني؛ وفيه نكارة\".\nوقد وجدت له طريقًا أخرى؛ فقال ابن أبي الدنيا في \"مكارم الأخلاق\" (٨٢/ ٣٣٠): حدثني عبد الله بن أبي بدر: أنبأنا يزيد بن هارون: أنبأنا عبد الملك ابن قدامة عن أبيه أن رسول الله - ﷺ - قال: ... فذكره نحوه.\nقلت: وهذا إسناد مرسل ضعيف؛ عبد الملك بن قدامة ضعيف.\nوأبوه - قدامة بن إبراهيم بن محمد بن حاطب الجمحي - تابعي، روى عنه جمع؛ وذكره ابن حبان في \"الثقات\". وقال الحافظ:\n\"مقبول\".\n<span data-type=\"title\" id=toc-5295>٥٢٧٥ </span>- (تنسخ دواوين أهل الأرض في دواوين أهل السماء كل اثنين وخميس، فيغفر لكل مسلم لا يشرك بالله شيئًا؛ إلا رجل بينه وبين أخيه شحناء) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٩/ ١٢٨/ ٩٢٧٤ - ط) و(٣/ ٢٧١/ ١ - مجمع البحرين)، والسهمي في \"تاريخ جرجان\" (٢٧٣-٢٧٤) من طريق عبد الصمد بن عبد العزيز المقرىء: حدثنا عمرو بن أبي قيس عن منصور عن أبي صالح عن أبي هريرة مرفوعًا. وقال:","vol":"11","page":435},{"text":"\"لم يروه عن منصور إلا عمرو؛ ولا عنه إلا عبد الصمد، تفرد به محمد بن عمار\".\nثم رواه من طريق سعيد بن بشير عن أبي الزبير عن جابر نحوه.\nقلت: في الطريق الأولى: عمرو بن أبي قيس - وهو الرازي الأزرق -؛ وفيه ضعف؛ قال الحافظ:\n\"صدوق له أوهام\".\nوعبد الصمد بن عبد العزيز المقرىء؛ ذكره البخاري في \"التاريخ\" (٣/ ٢/ ١٠٥) دون جرح أو تعديل، وابن حبان في \"الثقات\" (٨/ ٤١٥) برواية محمد ابن مسلم بن وارة عنه، فهو مجهول الحال.\nوفي الطريق الأخرى عنعنة أبي الزبير؛ وضعف سعيد بن بشير.\nثم خرجته بتوسع برقم (٦٨٢٥) .\nومما سبق يتبين تساهل الهيثمي في قوله - في كل من الطريقين (٨/ ٦٦) -:\n\"ورجاله ثقات\"!\nوكذا قال المنذري في حديث جابر (٣/ ٢٨٢) !\n<span data-type=\"title\" id=toc-5296>٥٢٧٦ </span>- (السواك مطهرة للفم، مرضاة للرب، ومجلاة للبصر) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٥ - الجامعة الإسلامية) من طريق الحارث بن مسلم عن بحر السقا عن جويبر عن الضحاك بن مزاحم عن ابن عباس مرفوعًا. وقال:","vol":"11","page":436},{"text":"\"لم يروه عن بحر إلا الحارث\".\nقلت: والظاهر أنه الرازي المقرىء، روى عن الثوري وطبقته. قال ابن أبي حاتم (١/ ٢/ ٨٨) عن أبيه:\n\"شيخ ثقة صدوق، وصليت خلفه\". وعن أبي زرعة قال:\n\"صدوق، لا بأس به، وكان رجلًا صالحًا\".\nقلت: وخفي هذا على الذهبي ثم العسقلاني، فلم يزيدا في ترجمته على قولهما:\n\"قال السليماني: فيه نظر\"!\nوعلة الحديث ممن فوقه:\nأولًا: بحر السقا - وهو ابن كنيز الباهلي -؛ متفق على تضعيفه؛ بل تركه أبو داود، والدارقطني، وغيرهما.\nثانيًا: جويبر - وهو ابن سعيد الأزدي البلخي -، وهو أيضًا متروك. وقال الحافظ:\n\"ضعيف جدًا\".\nثالثًا: الضحاك - وهو ابن مزاحم -؛ لم يلق ابن عباس.\nومع هذه العلل؛ سكت المنذري (١/ ١٠١) عن الحديث؛ فلم يضعفه ولو بالإشارة إليه؛ كما هي غالب عادته!! وأما الهيثمي؛ فاقتصر على قوله (١/ ٢٢٠):","vol":"11","page":437},{"text":"\"وفيه بحر بن كنيز السقا، وقد أجمعوا على ضعفه\"!\nوإنما أخرجت الحديث هنا؛ لزيادة: \"ومجلاة للبصر\"، وإلا؛ فهو بدونها صحيح، وهو مخرج في \"المشكاة\" (٣٨١)، و\"الإرواء\" (٦٦) .\n<span data-type=\"title\" id=toc-5297>٥٢٧٧ </span>- (تخللوا؛ فإنه نظافة، والنظافة تدعو إلى الإيمان، والإيمان مع صاحبه في الجنة) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٣٥ - الجامعة، ورقم ٧٣١١ - ط)، وأبو نعيم في \"أخبار أصبهان\" (١/ ١٨٣-١٨٤)، والخطيب في \"التلخيص\" (ق ١١١/ ٢) عن النضر بن هشام الأصبهاني: حدثنا إبراهيم بن حيان بن حكيم بن حنظلة بن سويد بن علقمة بن سعد بن معاذ الأنصاري: حدثني شريك عن مغيرة عن إبراهيم عن علقمة عن عبد الله مرفوعًا. وقال الطبراني:\n\"لم يروه عن مغيرة إلا شريك، ولا عنه إلا إبراهيم، تفرد به النضر\".\nقلت: ترجمه أبو نعيم في \"الأخبار\" (٢/ ٣٣٠) بروايته عن جمع، وعنه اثنان، ولم يذكر فيه جرحًا ولا تعديلًا، ولا وفاة، فهو مجهول الحال.\nلكن قال أبو حاتم كما في \"الجرح\":\n\"صدوق\".\nفالآفة من شيخه إبراهيم بن حيان؛ فقد أورده ابن عدي (٤/ ١)، وقال:\n\"ضعيف جدًا، حدث عن شعبة والحمادين وغيرهم من الثقات بالبواطيل\"؛ ثم ساق له حديثين آخرين، ثم قال:","vol":"11","page":438},{"text":"\"وهذان الحديثان مع أحاديث أخرى يرويها إبراهيم؛ عامتها موضوعة مناكير\".\nوالفقرة الوسطى من الحديث؛ أوردها الحافظ العراقي في \"تخريج الإحياء\" (١/ ١١١)، وقال:\n\"رواه الطبراني في \"الأوسط\" بسند ضعيف جدًا\".\nقلت: وقد اشتهرت بلفظ:\n\"بني الدين على النظافة\"! ولم يجد الحفاظ له أصلًا، وإن أورده الغزالي في \"الإحياء\"؛ فقد تعقبه العراقي بقوله:\n\"لم أجده\". وأقره الحافظ السخاوي في \"المقاصد\".\nوالحديث؛ أورده المنذري (١/ ١٠٣) مصدرًا له بحرف: (عن) ! ثم قال:\n\"رواه الطبراني في \"الأوسط\" هكذا مرفوعًا، ووقفه في \"الكبير\" على ابن مسعود بإسناد حسن، وهو الأشبه\"!\nوفيه نظر من وجهين - بل ثلاثة -:\nالأول: سكوته عن ضعفه الشديد الذي تقدم بيانه؛ خلافًا للهيثمي؛ فإنه لم يسعه إلا أن يكشف عن علته، فقال:\n\" ... وفيه إبراهيم بن حيان؛ قال ابن عدي: أحاديثه موضوعة\".\nالثاني: أنه أوهم أنه في \"الكبير\" بلفظ \"الأوسط\"! وليس كذلك؛ فإنه أخرجه في \"الكبير\" (٣/ ٢٨/ ٢) من طريق طلحة بن مصرف قال: حدثت عن عبد الله بن مسعود أنه قال:","vol":"11","page":439},{"text":"خللوا الأصابع الخمس؛ لا يحشوها الله نارًا.\nفهذا لفظ غير حديث الترجمة؛ كما هو ظاهر.\nوالثالث: أنه منقطع بين طلحة وابن مسعود، فتحسينه إياه غير حسن.\nوقد أشار إلى ذلك الهيثمي بقوله (١/ ٢٣٦):\n\"رواه الطبراني في \"الكبير\"؛ وفيه راو لم يسم، وبقية رجاله ثقات\".\nوقد روي الحديث عن أبي هريرة بلفظ آخر قريب من هذا، وهو أقرب إلى حديث الغزالي المذكور آنفًا، وسبق تخريجه برقم (٣٢٦٤) .\n(تنبيه): من أوهام المناوي أنه نقل في \"الفيض\" قول ابن عدي في راوي حديث الترجمة:\n\"أحاديثه موضوعة\"، وقول المنذري في إسناد الموقوف:\n\"إسناده حس، وهو الأشبه\"!!\nفخفي عليه الانقطاع المنافي للتحسين! هذا أولًا.\nوثانيًا: قال في \"التيسير\" في حديث الترجمة: \"وإسناده حسن\"!\nفكأن بصره انتقل حين نقله من \"الفيض\" إلى تحسين المنذري.\nولذلك؛ تعقبه الشيخ الغماري في \"المداوي\" (٣/ ٢٦٤) بأن تحسينه إياه باطل؛ إذ كيف يكون حسنًا؛ وفي سنده من أحاديثه موضوعة؟! (١)\n_________\n(١) العبارة في أصل الشيخ المؤلِّف - ﵀ -: \" ... كيف يكون مرفوعًا من في سنده أحادثيه موضوعة \"، ولعل الصواب ما أثبتناه. (الناشر)","vol":"11","page":440},{"text":"لكن الغماري بدوره لم يتنبه للانقطاع الذي في سند \"الكبير\" ولا لمخالفة متنه للمرفوع!!\n<span data-type=\"title\" id=toc-5298>٥٢٧٩ </span>- (١) (يخرج خلق من أهل النار، فيمر الرجل بالرجل من أهل الجنة فيقول: يا فلان! ألا تعرفني؟! فيقول: ومن أنت؟ فيقول: أنا الذي استوهبتني وضوءًا؛ فوهبت لك؛ فيشفع فيه، ويمر الرجل فيقول: يا فلان! أما تعرفني؟! فيقول: ومن أنت؟ فيقول: أنا الذي بعثتني في حاجة كذا وكذا؛ فقضيتها لك؛ فيشفع له فيشفع فيه) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (٢٩٠-٢٩١) من طريق الفضل بن حماد: أخبرنا مسدد: أخبرنا عبد الله بن داود عن الأعمش عن يزيد الرقاشي عن أنس بن مالك مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ يزيد الرقاشي - وهو ابن أبان القاص - ضعيف.\nوبقية رجاله ثقات رجال البخاري؛ غير الفضل بن حماد - وهو الواسطي -؛ قال العقيلي في \"الضعفاء\" (ص ٣٥٢):\n\"في إسناده نظر\". وقال الذهبي:\n\"فيه جهالة\".\nقلت: لكنه قد توبع؛ فأخرجه ابن ماجه (٣٦٨٥) من طريق وكيع عن الأعمش به نحوه.\n_________\n(١) كذا الترقيم في أصل الشيخ - ﵀ - فلم يذكر الرقم (٥٢٧٨) . (الناشر)","vol":"11","page":441},{"text":"وقد سبق في هذه \"السلسلة\" (٩٣) . وانظر كذلك (٥١٨٦)، و\"الترغيب\" (٢/ ٥٠-٥١)، و\"المشكاة\" (٥٦٠٤) .\nوقد روي بإسناد آخر عن أنس، وهو الآتي بعده:\n<span data-type=\"title\" id=toc-5299>٥٢٨٠ </span>- (إذا كان يوم القيامة؛ جمع الله أهل الجنة صفوفًا، وأهل النار صفوفًا، قال: فينظر الرجل من صفوف أهل النار إلى الرجل من صفوف أهل الجنة، فيقول: يا فلان! أما تذكر يوم صنعت إليك في الديا معروفًا؟! فيأخذ بيده، فيقول: يا رب! إن هذا اصطنع إلي في الدنيا معروفًا، فيقال له: أدخله الجنة برحمتي) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (٢٩٠) من طريق الحسين بن علي بن الوليد الفسوي: أخبرنا أحمد بن عمران الأخنسي قال: سمعت أبا بكر بن عياش يحدث عن سليمان التيمي عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علته الأخنسي هذا؛ قال الذهبي:\n\"قال البخاري: يتكلمون فيه. لكنه سماه محمدًا. فقيل: هما واحد. وقال أبو زرعة: كوفي تركوه. وتركه أبو حاتم\".\nوذكر له الحافظ في \"اللسان\" هذا الحديث من تخريج البيهقي في \"البعث\"؛ وقال:\n\"تفرد به أحمد، وهو خبر منكر بهذا السند\".","vol":"11","page":442},{"text":"<span data-type=\"title\" id=toc-5300>٥٢٨١ </span>- (من أتى كاهنًا فصدقه بما يقول؛ فقد برىء مما أنزل على محمد - ﷺ -، ومن أتاه غير مصدق له؛ لم يقبل له صلاة أربعين ليلة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٣٩٤): حدثنا محمد بن الحسن: حدثنا محمد بن [أبي] السري: حدثنا رشدين بن سعد عن جرير بن حازم عن قتادة عن أنس مرفوعًا. وقال:\n\"لم يروه عن قتادة إلا جرير، ولا عنه إلا رشدين، تفرد به محمد بن السري\".\nقلت: وهو محمد بن المتوكل بن عبد الرحمن بن حسان الهاشمي مولاهم، أبو عبد الله بن أبي السري العسقلاني؛ مختلف فيه. قال الحافظ:\n\"صدوق عارف، له أوهام كثيرة\".\nقلت: وشيخه رشدين بن سعد ضعيف.\nوله أعله المنذري (٤/ ٥٢)، ثم الهيثمي (٥/ ١١٨) .\nوالحديث محفوظ دون الشطر الثاني منه؛ فهو منكر، وهو مخرج في \"الإرواء\" (٢٠٠٦)، ثم أعيد تخريجه برقم (٦٥٢٣) وفيه فائدة زائدة.","vol":"11","page":443},{"text":"<span data-type=\"title\" id=toc-5301>٥٢٨٢ </span>- (لو كان لأحدكم هذه السارية؛ لكره أن تجدع، كيف يعمد أحدكم فيجدع صلاته التي هي الله؟! أتموا صلاتكم؛ فإن الله لا يقبل إلا تامًا) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (١/ ٤٠/ ٢) من طريق خالد ابن يزيد العمري: حدثنا عبد الملك بن يحيى بن الزبير عن بلال بن يحيى بن طلحة عن أبيه أنه سمع أبا هريرة يقول: قال رسول الله - ﷺ -: ... فذكره. وقال:","vol":"11","page":443},{"text":"\"لم يروه عن بلال إلا عبد الملك، تفرد به خالد\".\nقلت: وهو متفق على تضعيفه؛ بل كذبه بعضهم. قال الذهبي:\n\"كذبه أبو حاتم، ويحيى. قال ابن حبان: يروي الموضوعات عن الأثبات\"؛ ثم ذكر له عدة مناكير، قال في أحدها:\n\"إنها من بلاياه\".\nوساق له الحافظ في \"اللسان\" آخر؛ وقال:\n\"فهذا من وضع خالد\".\nوعبد الملك: هو ابن يحيى بن عباد بن عبد الله بن الزبير؛ أورده ابن أبي حاتم (٢/ ٢/ ٣٧٥) من رواية الوليد بن مسلم عنه، ولم يذكر فيه جرحًا ولا تعديلًا، وفي ذهني أنه في \"ثقات ابن حبان\"، وليس هو تحت يدي الآن لأتحقق منه، فليراجعه من شاء (١) .\nومن ذلك؛ تعلم أن المنذري وهم وهمًا فاحشًا حين قال (١/ ١٨٢) - وتبعه الهيثمي؛ كما هي عادته (٢/ ١٢١) -:\n\"رواه الطبراني في \"الأوسط\" بإسناد حسن\"!!\n<span data-type=\"title\" id=toc-5302>٥٢٨٣ </span>- (خطوتان: إحداهما أحب الخطا إلى الله، والأخرى أبغض الخطا إلى الله، فأما الخطوة التي يحبها الله ﷿؛ فرجل نظر إلى خلل في الصف فسده، وأما التي يبغض الله؛ فإذا أراد الرجل أن يقوم مد\n_________\n(١) هو فيه (٧ / ٩٥) . (الناشر)","vol":"11","page":444},{"text":"مد رجله اليمنى، ووضع يده عليها،وأثبت اليسرى، ثم قام) .\nضعيف\nأخرجه الحاكم (١/ ٢٧٢)، وعنه البيهقي (٢/ ٢٨٨) من طريق أحمد بن الفرج: حدثنا بقية بن الوليد: حدثنا يحيى بن سعيد عن خالد بن معدان عن معاذ بن جبل مرفوعًا. وقال الحاكم:\n\"صحيح على شرط مسلم؛ فقد احتج بقية في الشواهد\"! وأقره المنذري (١/ ١٧٥) ! ورده الذهبي بقوله:\n\"قلت: لا؛ فإن خالدًا عن معاذ منقطع\".\nوأقول: وفيه علة أخرى؛ وهي أحمد بن الفرج؛ فإنه مع كونه ليس من رجال مسلم مطلقًا - لا في الأصول، ولا في الشواهد -؛ فقد تكلم فيه غير واحد من الأئمة، حتى كذبه محمد بن عوف الطائي. وقال ابن عدي:\n\"لا يحتج به\".\nومشاه آخرون.\nثم إن تصحيح الحاكم إياه على شرط مسلم منتقد من جهة أخرى، ذلك؛ أنه إذا كان مسلم احتج ببقية في الشواهد؛ فلا يكون الحديث على شرطه إذا تفرد به بقية؛ كما هو الشأن هنا؛ إلا إذا ذكر له الحاكم شاهدًا، وذلك مما لم يفعله، فخرج الحديث عن كونه على شرط مسلم! فكيف وأحمد بن الفرج لم يخرج له مطلقًا؛ كما سبق؟!\nوالشطر الثاني من الحديث؛ قد روي معناه عن ابن عباس ومجاهد:\nأخرجه ابن أبي شيبة في \"المصنف\" (٢/ ٧٢/ ٢) بإسنادين عنهما.","vol":"11","page":445},{"text":"وفي سند الأول: خصيف الجزري، وهو ضعيف.\nوفي الآخر محمد بن علي السلمي عن إبراهيم بن معبد، ولم أعرفهما.\n<span data-type=\"title\" id=toc-5303>٥٢٨٤ </span>- (أمرنا أن نصلي من الليل ما قل وكثر، ونجعل آخر ذلك وترًا) .\nضعيف\nأخرجه البزار (ص ٧٨ - زوائده)، والطبراني في \"الأوسط\" (١/ ٦١/ ٢) من طريق سلام بن أبي خبزة: حدثنا يونس عن الحسن عن سمرة قال: ... فذكره مرفوعًا. وقال البزار:\n\"تفرد به سلام، وهو بصري ضعيف قدري\".\nقلت: وهذا إسناد ضعيف جدًا، وله علتان:\nالأولى: عنعنة الحسن البصري.\nوالأخرى: سلام هذا متروك؛ قال ابن المديني:\n\"يضع الحديث\". وقال النسائي:\n\"متروك\". وقال الدارقطني:\n\"ضعيف\".\nقلت: لكنه قد توبع؛ فقال ابن نصر في \"قيام الليل\" (ص ٣٣ - المكتبة الأثرية): حدثنا محمد بن يحيى: حدثنا صفوان بن عيسى عن إسماعيل بن مسلم عن الحسن به.","vol":"11","page":446},{"text":"قلت: وهذا إسناد رجاله ثقات؛ إن كان إسماعيل بن مسلم هذا هو البصري العبدي؛ وإن كان هو المكي؛ فضعيف، ولم يذكرهما الحافظ المزي في شيوخ صفوان بن عيسى. والله أعلم.\nوسواء كان هذا أو ذاك؛ فعلة عنعنة الحسن لا تزال قائمة.\nوللحديث طريق أخرى؛ فقال البزار: حدثنا خالد بن يوسف: حدثنا أبي: حدثنا جعفر بن سعد عن [خبيب بن] سليمان بن سمرة عن أبيه عن جده سمرة ابن جندب به.\nقلت: ولكنها طريق هالكة؛ خالد بن يوسف ضعيف.\nوأبوه يوسف - وهو ابن خالد السمتي - شر منه، قال الذهبي في ترجمة ابنه خالد:\n\"أما أبوه؛ فهالك، وأما هو؛ ضعيف\".\nومن فوقهما ليس فيهم ثقة، وقد تكلمت عليهم في \"صحيح أبي داود\" تحت الحديث (٤٨٠) .\n<span data-type=\"title\" id=toc-5304>٥٢٨٥ </span>- (لا بد من صلاة بليل، ولو حلب ناقة، ولو حلب شاة، وما كان بعد صلاة العشاء الآخرة؛ فهو من الليل) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١/ ٣٩/ ٢) من طريق محمد ابن إسحاق عن عبد الرحمن بن الحارث عن إياس بن معاوية المزني أن رسول الله - ﷺ - قال: ... فذكره.","vol":"11","page":447},{"text":"قلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عنعنة ابن إسحاق.\nوبها أعله الهيثمي - وأشار إلى ذلك المنذري (١/ ٢١٧) -، فقال الهيثمي (٢/ ٢٥٢):\n\"رواه الطبراني في \"الكبير\"، وفيه محمد بن إسحاق، وهو مدلس، وبقية رجاله ثقات\"!\nقلت: وفاتتهما علة ثانية؛ وهي:\nالأخرى: الإرسال أوالإعضال، وذلك؛ لأن المزني هذا ليس صحابيًا؛ كما توهم الطبراني فأورد الحديث في ترجمته من \"المعجم\"؛ وتبعه على ذلك المنذري حين لم ينبه على ذلك، وتبعه الهيثمي! إلا أن الأول زاد في الإيهام بأن قرن الترضي عليه باسمه فقال:\n\"وعن إياس بن معاوية المزني ﵁ ... \"!\nقلت: وإنما هو تابعي صغير؛ قال الحافظ في \"القسم الرابع\" من \"الإصابة\":\n\"وقد وهم من جعله صحابيًا، وهو تابعي صغير، مشهور بذلك، وهو إياس القاضي المشهور بالذكاء، مات سنة إحدى وعشرين ومئة، وقيل: سنة اثنتين وعشرين\".\nمن أجل ذلك صرح الحافظ العراقي في \"تخريج الإحياء\" (١/ ٣٢٨) بأنه مرسل.\nوأخرجه ابن أبي الدنيا في \"التهجد\" (١/ ٣): حدثنا إسحاق بن","vol":"11","page":448},{"text":"إسماعيل: حدثنا سفيان عن سعيد بن أبي عروبة عن قتادة قال: قال رسول الله - ﷺ -: ... فذكره باللفظ الآخر:\n\"ولو قدر حلب شاة ... \" دون ما بعده.\nوهذا إسناد صحيح؛ لكنه مرسل، رجاله ثقات رجال الشيخين؛ غير إسحاق ابن إسماعيل - وهو الطالقاني -، وهو ثقة.\n<span data-type=\"title\" id=toc-5305>٥٢٨٦ </span>- (من قال إذا أصبح وإذا أمسى: حسبي الله لا إله إلا هو؛ عليه توكلت، وهو رب العرش العظيم؛ سبع مرات؛ كفاه الله ما أهمه، صادقًا كان أو كاذبًا) .\nمنكر\nأخرجه أبو داود (٥٠٨١) - عن يزيد بن محمد الدمشقي -، وابن عساكر في \"التاريخ\" (١٠/ ١٤٦/ ٢) - من طريق أبي زرعة وإبراهيم بن عبد الله بن صفوان - ثلاثتهم قالوا: حدثنا عبد الرزاق بن عمر بن مسلم - زاد يزيد بن محمد الدمشقي: وكان من ثقات المسلمين من المتعبدين -: أخبرنا مدرك بن أبي سعد (وقال يزيد: ابن سعد، شيخ ثقة) عن يونس بن ميسرة بن حلبس عن أم الدرداء عن أبي الدرداء قال: ... فذكره موقوفًا عليه.\nوخالفهم أحمد بن عبد الله بن عبد الرزاق المقرىء فقال: أخبرنا جدي عبد الرزاق ابن عمر بإسناده المذكور عن أبي الدرداء مرفوعًا.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (رقم ٧١)، وابن عساكر (١٠/ ١٥٧/ ١) من طريقين عنه؛ إلا أن ابن السني لم يذكر فيه قوله:\n\"صادقًا كان أو كاذبًا\".","vol":"11","page":449},{"text":"وكذلك لم يذكر هذه الزيادة في رواية أبي داود الحافظ ابن كثير في \"التفسير\"، والسيوطي في \"الدر المنثور\" (٣/ ٢٩٧) . ولما ذكرها ابن كثير من رواية ابن عساكر الأولى الموقوفة؛ قال:\n\"وهذه زيادة غريبة\". ثم قال في حديث ابن عساكر هذا المرفوع - وفيه الزيادة -.\n\"وهذا منكر، والله أعلم\".\nوجملة القول في هذا الحديث: أن إسناد الموقوف رجاله ثقات، بخلاف المرفوع؛ فإن مداره على أحمد بن عبد الله بن عبد الرزاق المقرىء، ولم أعرفه، ولا ذكره ابن الجزري في \"غاية النهاية في طبقات القراء\".\nومع ذلك؛ فقد خالف الثقات الذين أوقفوه؛ كما رأيت، فحري بمثله أن يكون ما رفعه منكرًا.\nوأما قول المنذري في \"الترغيب\" (١/ ٢٢٧):\n\"رواه أبو داود هكذا موقوفًا، ورفعه ابن السني وغيره، وقد يقال: إن مثل هذا لا يقال من قبل الرأي والاجتهاد، فسبيله سبيل المرفوع\"!\nفأقول: ذلك من الممكن بالنسبة لأصل الحديث، بخلاف الزيادة؛ فإنها غريبة منكرة؛ كما قال ابن كثير، وهو ظاهر جدًا؛ إذ لا يعقل أن يؤجر المرء على شيء لا يصدق به، بل هذا شيء غير معهود في الشرع. والله أعلم.\nثم رأيت الحديث قد روي مرسلًا بلفظ:\n\"من قال: حسبي الله لا إله إلا هو، عليه توكلت، وهو رب العرش العظيم؛ قال الله ﷿: لأكفين عبدي؛ صادقًا كان أو كاذبًا\".","vol":"11","page":450},{"text":"أخرجه الطبراني في \"الدعاء\" (ق ١١٨/ ٢)، وعنه عبد الغني المقدسي في \"السنن\" (٢٣٥/ ١) من طريق هشام بن عمار: حدثنا مدرك بن أبي سعد الفزاري عن يونس بن ميسرة بن حلبس قال: قال رسول الله - ﷺ -: ... فذكره.\nوهذا إسناد مرسل، رجاله ثقات؛ على ضعف في هشام بن عمار؛ فإنه كان يتلقن.\nفهذه على أخرى في الحديث؛ وهي الإرسال والاضطراب في متنه. والله ﷾ أعلم.\nوأما المقدسي فقال:\n\"هذا حديث مرسل، ورجاله كلهم ثقات\"!\n<span data-type=\"title\" id=toc-5306>٥٢٨٧ </span>- (يا علي! ألا أعلمك دعاءً إذا أصابك غم أو هم تدعو به ربك؛ فيستجاب لك بإذن الله، ويفرج عنك؛ توضأ وصل ركعتين، [واحمد الله، وأثن عليه، وصل على نبيك، واستغفر لنفسك وللمؤمنين والمؤمنات، ثم قل:\nاللهم! أنت تحكم بين عبادك فيما كانوا فيه يختلفون، لا إله إلا الله العلي العظيم، لا إله إلا الله الحليم الكريم، سبحان الله رب السماوات السبع ورب العرش العظيم، الحمد لله رب العالمين، اللهم! كاشف الغم، مفرج الهم، مجيب دعوة المضطرين إذا دعوك، رحمن الدنيا والآخرة ورحيمهما! فارحمني في حاجتي هذه بقضائها ونجاحها، رحمةً تغنيني بها عن رحمة من سواك]) (١) .\n_________\n(١) ما بين المعكوفتين لم يذكره الشيخ - ﵀ - في أصله، وإنما أشار إليه بالنقط ثم قال: \" وتمامه في \" الترغيب \" للمنذري (١ / ٢٤٣) \". (الناشر)","vol":"11","page":451},{"text":"منكر. أخرجه الأصبهاني (٢/ ٥٣٤/ ١٢٧٨ - ط) عن إسحاق بن الفيض: أخبرنا المضاء: حدثني عبد العزيز عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم:\n١- إسحاق بن الفيض؛ لم أعرفه، ولم أره في شيء من كتب الرجال التي عندي، ولا في \"تاريخ بغداد\"، ولم يذكره الذهبي ولا العسقلاني فيمن روى عن مضاء. وكذلك صنع قبلهما ابن أبي حاتم الرازي.\n٢- المضاء: هو ابن الجارود الدينوري؛ قال ابن أبي حاتم (٤/ ١/ ٤٠٣) عن أبيه:\n\"شيخ دينوري، ليس بمشهور، محله الصدق\".\nوعقب عليه الحافظ ابن حجر في \"اللسان\" بقوله:\n\"ورأيت له خبرًا منكرًا، أخرجه الإمام الرافعي في \"تاريخ قزوين\" في ترجمة الحسن بن الحسين بن هبةالله ... \".\nثم ساق له حديثًا آخر غير هذا.\n٣- عبد العزيز؛ لم أعرفه أيضًا! ومن المحتمل أنه عبد العزيز بن زياد العمي البصري الوزان، سمع قتادة؛ قال ابن أبي حاتم (٢/ ٢/ ٣٨٢):\n\"قال أبي: أثنى عليه عبيد الله بن سعيد أبو قدامة السرخسي خيرًا، وكان عنده حديثان منقطعان، وهو مجهول\".\nوتبعه الذهبي على تجهيله إياه.","vol":"11","page":452},{"text":"ويحتمل أنه غيره، فقال في \"الميزان\":\n\"عبد العزيز بن سلمة؛ شيخ، عداده في التابعين؛ مجهول. وكذا عبد العزيز عن قتادة\".\nوبالجملة؛ فالحديث ضعيف مظلم، فلا أدري كيف سكت عنه المنذري؟!\nوقبله حديث آخر عنده من رواية ابن أبي أوفى، وفيه متروك متهم؛ كما بينته في تعليقي عليه.\n<span data-type=\"title\" id=toc-5307>٥٢٨٨ </span>- (من كان يؤمن بالله ورسوله؛ فليؤد زكاة ماله، ومن كان يؤمن بالله ورسوله؛ فليقل حقًا أو ليسكت، ومن كان يؤمن بالله ورسوله؛ فليكرم ضيفه) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٤٣٣-٤٣٤/ ١٣٥٦١) عن يحيى بن عبد الله البابلتي: أخبرنا أيوب بن نهيك الحلبي قال: سمعت مجاهدًا يقول: سمعت ابن عمر يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ وقد مضى به عدة أحاديث، فانظر رقم (٥٠٨٧) .\nوقال الهيثمي (٣/ ٦٥):\n\"رواه الطبراني في \"الكبير\"، وفيه يحيى بن عبد الله البابلتي، وهو ضعيف\"!\nقلت: وهذا تقصير واضح؛ فإن فوقه أيوب بن نهيك الحلبي؛ وهو أسوأ منه","vol":"11","page":453},{"text":"حالًا؛ فإن الحافظ لما ترجم لأيوب في \"اللسان\"، وساق له من مناكيره حديثًا آخر غير هذا، وقد مضى برقم (٥٠٨٧) من رواية يحيى أيضًا عنه؛ ثم قال عقبه:\n\"ويحيى ضعيف؛ لكنه لا يحتمل هذا\".\nوالحديث؛ أشار المنذري إلى تضعيفه (١/ ٢٦٤) .\n<span data-type=\"title\" id=toc-5308>٥٢٨٩ </span>- (كان مما ينزل على النبي - ﷺ - الوحي بالليل، وينساه بالنهار، فأنزل الله ﷿: (ما ننسخ من آية أو ننسها نأت بخير منها أو مثلها» .\nضعيف\nأخرجه ابن أبي حاتم: أخبرنا أبي: أخبرنا ابن نفيل: أخبر محمد ابن الزبير الحراني عن الحجاج - يعني: الجزري - عن عكرمة عن ابن عباس قال: ... فذكره.\nوقال: قال لي أبو جعفر بن نفيل: ليس هو الحجاج بن أرطأة، هو شيخ لنا جزري.\nقلت: وهذا إسناد ضعيف لا يحتج بمثله، وله علتان:\nالأولى: الحجاج هذا: هو الرقي؛ فقد ذكره ابن أبي حاتم في \"الجرح والتعديل\"، فقال (١/ ٢/ ١٦٩):\n\"سئل أبو زرعة عنه؟ فقال: لا أعرفه\".\nوالأخرى: محمد بن الزبير هذا، وهو إمام مسجد حران؛ قال ابن أبي حاتم (٣/ ٢/ ٢٥٩):\n\"سألت أبي عنه؟ فقال: ليس بالمتين. وسئل أبو زرعة عنه؟ فقال: في","vol":"11","page":454},{"text":"حديثه شيء\". وقال ابن عدي:\n\"منكر الحديث\".\nوأما ابن حبان؛ فذكره في \"الثقات\"!\n<span data-type=\"title\" id=toc-5309>٥٢٩٠ </span>- (كان يصلي قبل الجمعة أربعًا، وبعدها أربعًا، يجعل التسليم في آخرهن ركعة) .\nمنكر\nأخرجه ابن حبان في \"الثقات\" - كما في \"اللسان\" (٥/ ٢٤٥) -، والطبراني في \"معجمه الأوسط\" (رقم ١٦١٢ - مصورتي) من طريق خليفة: حدثنا محمد بن عبد الرحمن السهمي: حدثنا حصين عن أبي إسحاق عن عاصم بن ضمرة عن علي مرفوعًا به.\nقلت: وهذا إسناد رجاله ثقات؛ غير السهمي هذا؛ قال ابن أبي حاتم (٣/ ٢/ ٣٢٦) عن أبيه:\n\"ليس بمشهور\".\nوذكر له البخاري في \"التاريخ\" (١/ ١/ ١٦٢) حديثًا آخر، وقال عقبه:\n\"لا يتابع عليه\". وفي \"اللسان\":\n\"وقال يحيى بن معين: ضعيف. ونقله ابن أبي حاتم، وذكره ابن حبان في \"الثقات\" ... \"، ثم ساق له هذا الحديث.\nوترجمه ابن عدي، فروى قول البخاري المتقدم فيه بلفظ:\n\"لا يتابع في حديثه\"؛ ثم ساق له حديثين آخرين، أحدهما هذا؛ لكنه بلفظ","vol":"11","page":455},{"text":"آخر؛ أخرجه (٣٥٩/ ١) من طريق محمد بن المثنى: أخبرنا محمد بن عبد الرحمن السهمي - بصري -: أخبرنا حصين بن عبد الرحمن عن أبي إسحاق عن عاصم بن ضمرة قال:\nسألت علي بن أبي طالب عن صلاة رسول الله - ﷺ - من النهار بعد المكتوبة؟ قال: ومن يطيق ذلك؟! ... فذكره. وقال:\n\"وهذا رواه عن أبي إسحاق جماعة، ولمحمد غير ما ذكرت، وهو عندي لا بأس به\".\nقلت: وهذا اللفظ الذي ساقه ابن عدي هو معروف؛ كما أشار إلى ذلك ابن عدي من رواية جماعة عن أبي إسحاق، وهو حديث فيه طول: أخرجه الإمام أحمد وغيره، وفيه:\nأن النبي - ﷺ - كان يصلي قبل الظهر أربع ركعات، وبعد الظهر ركعتين.\nوقد أخرجه الضياء المقدسي في \"المختارة\" (٤٨٩-٤٩٠- بتحقيقي) من طرق عن أبي إسحاق به.\nفلعل السهمي اضطرب فيه؛ فرواه مرة هكذر على الصواب؛ كما رواه الجماعة عن أبي إسحاق، ومرة رواه كما في حديث الترجمة، فجعل (الجمعة) مكان (الظهر)، و(الركعتين بعد الظهر) (أربعًا بعد الجمعة)، وذلك مما يدل على ضعفه وقلة ضبطه.\nعلى أنه من الممكن أن يكون هذا الاختلاف ليس منه؛ وإنما من أحد الراويين عنه: خليفة - وهو ابن خياط العصفري -، ومحمد بن المثنى.\nفإن كان كذلك؛ فرواية الثاني منهما أرجح؛ لأنه ثقة ثبت، احتج به الستة،","vol":"11","page":456},{"text":"بخلاف الأول؛ فإنه صدوق ربما أخطأ؛ كما في \"التقريب\"، ولم يحتج به إلا البخاري.\nقلت: وهذا كله يؤكد ما كنت ذهبت إليه تحت الحديث (١٠٠١) من الشك في ثبوت حديث الترجمة، وأن المعروف إنما هو ما رواه الجماعة عن أبي إسحاق بلفظ: \"الظهر\"، لا: \"الجمعة\".\nفمن جود إسناده - كما سبق هناك - أو حسنه - كما فعل أحد المعاصرين المجهولين في رده علي (١/ ١٥) -؛ فإنما هو بالنظر إلى ظاهر إسناده؛ مع تساهل ظاهر في توثيق السهمي، دون نظر أو علم بالاضطراب في متنه، أو الاختلاف على السهمي. والله أعلم.\nوقد روي الحديث عن ابن مسعود دون قوله: يجعل التسليم ...\nوقد مضى برقم (١٠١٦) .\n<span data-type=\"title\" id=toc-5310>٥٢٩١ </span>- (كلوا، ولا تكسروا عظمًا) .\nمنكر\nأخرجه أبو نعيم في \"دلائل النبوة\" (ص ٣٢٤): حدثنا عبد الله ابن محمد بن جعفر - إملاءً وقراءة - قال: حدثنا عبد الرحمن بن حماد قال: حدثنا أبو برة محمد بن أبي هاشم - مولى بني هاشم - بمكة قال: أبو كعب البداح بن سهل الأنصاري عن أبيه سهل بن عبد الرحمن عن أبيه عبد الرحمن بن كعب بن مالك قال:\nأتى جابر بن عبد الله رسول الله - ﷺ - فسلم عليه، فرد السلام، قال: فرأيت وجه رسول الله - ﷺ - متغيرًا، وما أحسب وجه رسول الله - ﷺ - تغير إلا من جوع، فأتيت منزلي، فقلت للمرأة: ويحك! لقد رأيت رسول الله - ﷺ - فسلمت","vol":"11","page":457},{"text":"عليه، فرد علي السلام ووجهه متغير، وما أحسب وجهه تغير إلا من الجوع، فهل عندك من شيء؟ قالت: والله! ما لنا إلا هذا لك أن نذبح الداجن وتضعين ما كان عندك، ثم نحمله إلى رسول الله؟ قالت: أفعل من ذلك ما أحببت. قال: فذبحت الداجن، وصنعت ما كان عندها، وطحنت وخبزت وطبخت، ثم ثردنا في جفنة لنا، فوضعت الداجن، ثم حملتها إلى رسول الله - ﷺ - فوضعتها بين يديه، فقال:\n\"ما هذا يا جابر! \"، قلت: يا رسول الله! أتيتك، فسلمت عليك، فرأيت وجهك متغيرًا، فظننت أن وجهك لم يتغير إلا من الجوع، فذبحت داجنًا كانت لنا، ثم حملتها إليك. قال:\n\"يا جابر! اذهب، فاجمع لي قومك\"، قال: فأتيت أحياء العرب، فلم أزل أجمعهم، فأتيته بهم. فقال:\n\"أدخلهم علي أرسالًا\". فكانوا يأكلون منها، فإذا شبع قوم خرجوا ودخل آخرون، حتى أكلوا جميعًا، وفضل في الجفنة شبه ما كان فيها، وكان يقول: ... (فذكره) .\nثم إن رسول الله - ﷺ - جمع العظام في وسط الجفنة، فوضع يده عليها، ثم تكلم بكلام لم أسمعه؛ إلا أني شفتيه تتحركان، فإذا الشاة قد قامت تنفض أذنيها، فقال لي:\n\"خذ شاتك يا جابر! بارك الله لك فيها\".\nفأخذتها ومضيت وإنها لتنازعني أذنها؛ حتى أتيت بها البيت، فقالت لي المرأة: ما هذه يا جابر؟! قلت: والله! شاتنا التي ذبحناها لرسول الله - ﷺ -، دعا","vol":"11","page":458},{"text":"الله فأحياها. قالت: أنا أشهد أنه لرسول الله، أنا أشهد أنه لرسول الله، أنا أشهد أنه لرسول الله.\nقلت: وهذا إسناد ضعيف مظلم؛ سهل بن عبد الرحمن، وابنه البداح، ومحمد بن أبي هاشم لم أجد لهم ترجمة في شيء من كتب التراجم التي عندي.\nوأما عبد الرحمن بن حماد؛ فالظاهر أنه أبو سلمة الشعيثي، له ترجمة في \"الجرح والتعديل\" (٢/ ٢/ ٢٢٥-٢٢٦)، وقال:\n\"سألت أبي عنه؟ فقال: ليس بالقوي، كدت أن أدركه.\nوسئل أبو زرعة عنه؟ فقال: بصري لا بأس به\".\nوأما عبد الله بن محمد بن جعفر؛ فهو الحافظ المشهور بأبي الشيخ ابن حيان؛ وهو ثقة؛ يكثر عنه أبو نعيم، توفي سنة (٣٦٩) .\nوقد ظن الدكتور محمد خليل هراس - ﵀ - في تعليقه على \"الخصائص الكبرى\" للسيوطي (٢/ ٢٨٣) أنه غيره؛ فقال مبينًا حاله:\n\"قال في \"الميزان\": قال ابن المقرىء: رأيتهم يضعفونه وينكرون عليه أشياء. وقال الحاكم عن الدارقطني: كذاب، ألف كتاب \"سنن الشافعي\" وفيها نحو مئتي حديث لم يحدث بها الشافعي\"!!\nقلت: وهذا إنما قاله الذهبي في ترجمة عبد الله بن محمد بن جعفر أبي القاسم القزويني القاضي، وذكر أنه توفي سنة خمس عشرة وثلاث مئة، وهو قطعًا ليس شيخ أبي نعيم في هذا الحديث؛ لأن أبا نعيم لم يدركه؛ فإنه ولد سنة (٣٣٦)؛ أي: بعد وفاة القزويني بإحدى وعشرين سنة! فلم يبق إلا أنه أبو الشيخ","vol":"11","page":459},{"text":"ابن حيان؛ كما ذكرنا.\nولا غرابة في أن يقع الدكتور الهراس - ﵀ - في هذا الخطأ؛ فإنه ليس من العلماء في هذا الشأن، وإنما الغريب أن يقع فيه م له معرفة به؛ ألا وهو ابن عراق في \"تنزيه الشريعة\"؛ كما كنت بينت ذلك في حديث آخر تقدم برقم (٢٦٥) .\nونحو ذلك؛ قول الحافظ ابن حجر في رسالة \"من عاش بعد الموت\" (ق ١٨/ ٢):\n\"وهذا الإسناد لا بأس به، وهو أصرح ما رأيته في هذا الباب\"!\nمع أنه قد قال - قبل ذلك مباشرة -:\n\"أصل هذا الحديث في \"الصحيح\" باختصار، وليس فيه قصة إحياء الشاة\".\nقلت: فإذا كان كذلك؛ أفلا تكون القصة منكرة، أو على الأقل شاذة؛ لمخالفتها لما رواه الثقات الذين لم يذكروها في حديث جابر؟!\nوقد أخرجه البخاري في \"مغازي الصحيح\"، وغيره؛ كالفريابي في \"دلائل النبوة\"، والبيهقي أيضًا (١/ ١/ ١٣١/ ١-١٣٦/ ٢)، وأحمد (٣/ ٣٧٧) من طرق عن جابر؛ دون ذكر إحياء الشاة.\nومن هذا التخريج والتحقيق؛ يتبين لك خطأ الشيخ حسن مرزوق الميداني (والظاهر أنه المعروف بحبنكة) في تقويته للقصة بقوله:\n\"وقد ثبت في حديث جابر: أن النبي - ﷺ - جمع عظام الداجن بعد الأكل، فوضع يده عليها، فإذا الشاة قد قامت تنفض أذنيها\"!","vol":"11","page":460},{"text":"<span data-type=\"title\" id=toc-5311>٥٢٩٣ </span>- (١) (تعلموا العلم؛ فإن تعليمه لله خشية، وطلبه عبادة، ومذاكرته تسبيح، والبحث عنه جهاد، وتعليمه لمن لا يعلمه صدقة، وبذله لأهله قربة؛ لأنه معالم الحلال والحرام، ومنار سبل أهل الجنة، وهو الأنس في الوحشة، والصاحب في الغربة، والمحدث في الخلوة، والدليل على السراء والضراء، والسلاح على الأعداء، والزين عند الأخلاء؛ يرفع الله به أقوامًا؛ فيجعلهم في الخير قادة وأئمة تقتص آثارهم، ويقتدى بأفعالهم، وينتهى إلى رأيهم، ترغب الملائكة في خلتهم، وبأجنحتها تمسحهم، يستغفر لهم كل رطب ويابس، وحيتان البحر وهوامه، وسباع البر وأنعامه؛ لأن العلم حياة القلوب من الجهل، ومصابيح الأبصار من الظلم؛ يبلغ العبد بالعلم منازل الأخيار، والدرجات العلى في الدنيا والآخرة، التفكر فيه يعدل الصيام، ومدارسته تعدل القيام، به توصل الأرحام، وبه يعرف الحلال من الحرام؛ هو إمام العمل والعمل تابعه، ويلهمه السعداء، ويحرمه الأشقياء) .\nموضوع\nأخرجه ابن عبد البر في \"الجامع\" (١/ ٥٤-٥٥) من طريق موسى بن محمد بن عطاء القرشي قال: حدثنا عبد الرحيم بن زيد العمي عن أبيه عن الحسن عن معاذ بن جبل مرفوعًا.\nقلت: وهذا إسناد موضوع، وله آفتان:\nالأولى: عبد الرحيم بن زيد العمي؛ فإنه متروك.\n_________\n(١) كذا الترقيم في أصل الشيخ - ﵀ - فلم يذكر الرقم (٥٢٩٢) (الناشر)","vol":"11","page":461},{"text":"والأخرى: ابن عطاء القرشي هذا: هو الدمياطي البلقاوي المقدسي؛ قال الذهبي في \"الميزان\":\n\"أحد التلفى\". وقال في \"المغني\":\n\"كذاب، متهم\". وقال ابن حبان وغيره:\n\"كان يضع الحديث\". وقال ابن عدي:\n\"كان يسرق الحديث\".\nقلت: وقد رواه المسيب بن شريك عن حميد عن أنس مرفوعًا به.\nأخرجه الدواليبي في \"فضل العلم\" (رقم ٣ - نسختي) بإسناده إلى الحسن ابن علي المكتب عن المسيب به.\nوالحسن بن علي المكتب لم أعرفه.\nلكن الآفة من شيخه المسيب؛ فإنه متروك! ضرب أحمد ويحيى بن معين وأبو خيثمة على حديثه. وقال الساجي وغيره:\n\"متروك الحديث\". ونقل الفلاس الإجماع على ذلك.\nقلت: فلا يبعد أن يكون البلقاوي سرقه منه؛ وركب له إسنادًا آخر إلى معاذ.\nعلى أن الحسن لم يسمع منه؛ ولوائح الوضع والتركيب ظاهرة على الحديث.\nوأما قول ابن عبد البر عقبه:\n\"وهو حديث حسن جدًا؛ ولكن ليس له إسناد قوي، ورويناه من طرق شتى موقوفًا\"!!","vol":"11","page":462},{"text":"قلت: ثم ساق إسناد أحدها، وفيه أبو عصمة نوح بن أبي مريم، وهو وضاع! وقال المنذري في \"الترغيب\" (١/ ٥٤) عقبه:\n\"كذا قال - ﵀ -! ورفعه غريب جدًا\".\n<span data-type=\"title\" id=toc-5312>٥٢٩٤ </span>- (إن للصلاة المكتوبة عند الله وزنًا؛ من انتقص منها شيئًا حوسب به فيها على ما انتقص) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (٤/ ٤٧٥) من طريق سليمان بن محمد عن أبي بكر بن عبد الله بن أبي سبرة عن عبد الأعلى بن عبد الله بن أبي فروة عن محمد بن عبد الرحمن الأسدي عن عروة بن الزبير عن عائشة مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته أبو بكر هذا؛ قال أحمد وغيره:\n\"كان يضع الحديث\". وقال الحاكم:\n\"يروي الموضوعات عن الأثبات - مثل هشام بن عروة وغيره -\".","vol":"11","page":463},{"text":"<span data-type=\"title\" id=toc-5313>٥٢٩٥ </span>- (من قرأ عشر آيات في ليلة؛ كتب من المصلين، ولم يكتب من الغافلين، ومن قرأ خمسين آية؛ كتب من الحافظين، ومن قرأ مئة آية؛ كتب من القانتين، ومن قرأ ثلاث مئة آية؛ لم يحاجه القرآن في تلك الليلة، ويقول ربك ﷿: لقد نصب عبدي في، ومن قرأ ألف آية؛ كان له قنطار؛ القيراط منه خير من الدنيا وما فيها، فإذا كان يوم القيامة؛ قيل له: اقرأ وارق، فكلما قرأ آية؛ صعد درجة حتى ينتهي إلى ما معه، يقول الله ﷿ له: اقبض بيمينك على الخلد، وبشمالك","vol":"11","page":463},{"text":"على النعيم) .\nمنكر\nرواه ابن عساكر (١٥/ ٧٥/ ١) عن أحمد بن المعلى: حدثنا محمد بن تمام (الأصل: ابن خليل): حدثنا ابن عياش عن يحيى بن الحارث: حدثني القاسم أبو عبد الرحمن عن فضالة بن عبيد وتميم الداري مرفوعًا.\nقال: وحدثني محمد بن تمام اللخمي: حدثني منبه عن صدقة - وهو ابن عبد الله - عن يحيى بن الحارث عن القاسم به.\nأورده في ترجمة محمد بن تمام اللخمي هذا؛ وقال فيه:\n\"من أهل دمشق، حدث عن منبه بن عثمان. روى عنه ابن المعلى وعلي بن محمد ومحمد بن هارون بن محمد بن بكار بن بلال. قال أبو عبد الله بن منده: مات محمد بن تمام بعد الستين؛ يعني: ومئتين\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nقلت: فهو من المستورين الذين يستشهد بهم في المتابعات، ولا يحتج بهم استقلالًا لجهالة حالهم؛ لا سيما عند المخالفة.\nوهنا قد خالفه محمد بن بكير الحضرمي فقال: أخبرنا إسماعيل بن عياش به مختصرًا بلفظ:\n\"من قرأ عشر آيات في ليلة؛ كتب له قنطار من الأجر، والقنطار خير من الدنيا وما فيها، فإذا كان يوم القيامة ... \" والباقي مثله.\nأخرجه الطبراني في \"الكبير\" (١/ ٦٣/ ١) و\"الأوسط\" (١/ ٦٢/ ٢ - مجمع البحرين)، وقال:","vol":"11","page":464},{"text":"\"لا يروى عن فضالة وتميم إلا بهذا الإسناد، تفرد به إسماعيل\".\nقلت: وهذا إسناد حسن؛ فإن إسماعيل بن عياش روايته عن الشاميين مقبوله؛ كما قال المنذري (٢/ ٢٢١-٢٢٢) وتبعه الهيثمي (٢/ ٢٦٧)، وهذه منها.\nومحمد بن بكير الحضرمي - وهو ابن بكير بن واصل - وثقه يعقوب بن شيبة وغيره؛ كما في \"تاريخ بغداد\" (٢/ ٩٥-٩٦)، فروايته مقدمة على رواية ابن تمام.\n<span data-type=\"title\" id=toc-5314>٥٢٩٦ </span>- (من قال إذا أصبح: سبحان الله وبحمده ألف مرة؛ فقد اشترى نفسه من الله، وكان في آخر يومه عتيق الله) .\nضعيف\nأخرجه الخرائطي في \"مكارم الأخلاق\" (٢/ ٨٣١/ ٩١٨)، والطبراني في \"الأوسط\" (ص ٤٣٥ - مجمع البحرين، مصورة الجامعة الإسلامية)، والأصبهاني في \"الترغيب\" (ق ٧٩/ ٢) عن الحارث بن أبي الزبير المدني: حدثني أبو يزيد اليمامي عن طاوس بن عبد الله بن طاوس عن أبيه عن جده عن عبد الله بن عباس مرفوعًا. وقال الطبراني:\n\"لا يروى عن طاوس إلا بهذا الإسناد\".\nقلت: وهو إسناد مظلم؛ فإن طاوس بن عبد الله لم أجد له ترجمة، مع أن الحافظ المزي قد ذكره في الرواة عن أبيه عبد الله!\nومثله أبو يزيد اليمامي.\nوأما الحارث بن أبي الزبير؛ فقال الأزدي:","vol":"11","page":465},{"text":"\"ذهب علمه\".\nقلت: لكن روى عنه أبو زرعة، وهو لا يروي إلا عن ثقة؛ فقد قال ابن أبي حاتم (١/ ٢/ ٧٥):\n\"حدثنا عنه الحسن بن عرفة وأبو زرعة. سألت أبي عنه؟ فقال: هو شيخ؛ بقي حتى أدركه أبو زرعة وأصحابنا وكتبوا عنه\". ولم يذكر فيه جرحًا ولا تعديلًا.\nقلت: فعلة الحديث من اللذين فوقه أو أحدهما.\nوقد أشار إلى ذلك الهيثمي بقوله (١٠/ ١١٤):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه من لم أعرفه\".\nولذلك؛ أشار المنذري (١/ ٢٣١) إلى تضعيف الحديث؛ وعزاه للخرائطي أيضًا.\nولم يعزه السيوطي في \"الجامع الكبير\" (٢/ ٨٠٦) إلا إليه! وقيده بـ \"مكارم الأخلاق\"!\nواعلم أن هذا العدد (الألف) هو أكثر ما وقفت عليه مما روي في الذكر، وثمة حديث آخر جاء في التهليل ألف مرة، ولكنه منكر، والمحفوظ:\n\"مئة مرة إذا أصبح، ومئة مرة إذا أمسى\".\nكما هو مبين في \"الصحيحة\" (٢٧٦٢) .\nوأما أكثر من ذلك؛ فهو من مبتدعات الصوفيين والطرقيين!","vol":"11","page":466},{"text":"وأما حديث: \"من قال: لا إله إلا الله سبعين ألفًا؛ فقد اشترى نفسه من الله تعالى\"!\nفقد قال الحافظ ابن حجر - وقد سئل عنه -:\n\"ليس بصحيح ولا حسن ولا ضعيف، بل هو باطل موضوع، لا تحل روايته إلا مقرونًا ببيان حاله\".\nنقله الشيخ محمد بن أحمد نجم الدين الغيطي في \"الابتهاج في الكلام على الإسراء والمعراج\" (٥/ ١)، ثم علق عليه بقوله:\n\"لكن ينبغي للشخص أن يفعلها اقتداءً بالسلف (!)، وامتثالًا لقول من أوصى بها، وتبركًا بأفعالهم\" (!)\nكذا قال! ويعني بـ (السلف) هنا: مشايخ الصوفية، وبـ (من أوصى بها): ابن عربي - النكرة -، كما ذكر هو نفسه قبيل الحديث.\nفانظر أيها المسلم! كيف جعل كلام هؤلاء وفعلهم بمنزلة كلام الله تعالى، وكلام رسول الله - ﷺ - وفعله؟! والله ﷿ يقول: (أم لهم شركاء شرعوا لهم من الدينا ما لم يأذن به الله\".\nوأما ما رواه إبراهيم بن الحكم: حدثني أبي: حدثنا أبان بن أبي عياش، قال:\nمن قال: لا إله إلا الله مئتي مرة؛ بعثه الله يوم القيامة ووجهه مثل القمر ليلة البدر.\nأخرجه الأصبهاني (ق ٢٥٦/ ٢) !","vol":"11","page":467},{"text":"فهو مع كونه مقطوعًا موقوفًا على أبان بن أبي عياش؛ فهو نفسه متروك.\nوإبراهيم بن الحكم ضعيف.\nوأبوه خير منه.\n<span data-type=\"title\" id=toc-5315>٥٢٩٧ </span>- (من قال حين يصبح - ثلاث مرات -: اللهم! لك الحمد لا إله إلا أنت، أنت ربي وأنا عبدك، آمنت بك مخلصًا لك ديني، إني أصبحت على عهدك ووعدك ما استطعت، أتوب إليك من شر عملي، وأستغفرك لذنوبي التي لا يغفرها إلا أنت، فإن مات في ذلك اليوم دخل الجنة.\nوإن قال حين يمسي - ثلاث مرات -: اللهم! لك الحمد لا إله إلا أنت، أنت ربي وأنا عبدك، أمسيت على عهدك ووعدك ما استطعت، أتوب إليك من شر عملي، وأستغفرك لذنوبي التي لا يغفرها إلا أنت، فمات في تلك الليلة دخل الجنة.\nثم كان رسول الله - ﷺ - يحلف على غيره، يقول: والله! ما قالها عبد في يوم فيموت في ذلك اليوم؛ إلا دخل الجنة، وإن قالها حين يمسي فتوفي في تلك الليلة؛ دخل الجنة) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٣٨): حدثنا بكر: حدثنا عمرو بن هاشم: حدثنا محمد بن شعيب بن شابور: حدثني يحيى بن حارث الذماري عن علي بن يزيد عن القاسم عن أبي أمامة الباهلي قال: قال رسول الله - ﷺ -: ... فذكره. ثم قال:","vol":"11","page":468},{"text":"\"لم يروه عن يحيى إلا محمد بن شعيب، تفرد به عمرو بن هاشم\".\nقلت: وهو البيروتي، وهو صدوق يخطىء؛ كما في \"التقريب\".\nوالراوي عنه - بكر - هو ابن سهل الدمياطي؛ ضعفه النسائي.\nوعلي بن يزيد - وهو الألهاني الدمشقي - مثله في الضعف أو أسوأ.\nوبه أعله الهيثمي، فقال (١٠/ ١١٤):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، وفيه علي بن يزيد الألهاني، وهو ضعيف\".\nولذلك؛ أشار المنذري (١/ ٢٣١) إلى تضعيف الحديث.\n<span data-type=\"title\" id=toc-5316>٥٢٩٨ </span>- (جاءني جبريل بدعوات فقال: إذا نزل بك أمر من أمر دنياك؛ فقدمهن، ثم سل حاجتك:\nيا بديع السماوات والأرض! يا ذا الجلال والإكرام! يا صريخ المستصرخين! يا غياث المستغيثين! يا كاشف السوء! يا أرحم الراحمين! يا مجيب دعوة المضطرين! يا إله العالمين! بك أنزل حاجتي، وأنت أعلم؛ فاقضها) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (٣/ ٣٢٧) من طريق محمد ابن زكريا البصري: أخبرنا الحكم بن أسلم: أخبرنا أبو بكر بن عياش عن أبي الحصين عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن زكريا هذا - وهو الغلابي -؛ قال الدارقطني:","vol":"11","page":469},{"text":"\"يضع الحديث\".\nوالحكم بن أسلم صدوق؛ كما في \"الجرح والتعديل\" (١/ ٢/ ١١٤) .\nومن فوقه من رجال البخاري؛ على ضعف في أبي بكر بن عياش.\n(تنبيه): قال المنذري في تخريج الحديث (١/ ٢٤٤):\n\"رواه الأصبهاني، وفي إسناده إسماعيل بن عياش، وله شواهد كثيرة\"!\nقلت: فوهم في أمرين:\nالأول: أنه أعله بإسماعيل بن عياش! وإنما هو أبو بكر بن عياش.\nوالآخر: أنه خفي عليه علته الحقيقية القادحة؛ وهي الغلابي.\nوأما قوله: \"وله شواهد كثيرة\".\nفالظاهر أنه يشير إلى حديث أنس عند الأصبهاني أيضًا بلفظ آخر؛ ذكره هو قبل هذا بحديث، وقد سبق تخريجه برقم (٥٢٨٧)، وإلى حديث ابن أبي أوفى الذي ذكره قبل حديث أنس، وهو حديث ضعيف جدًا؛ فيه فائد بن عبد الرحمن ابن أبي الورقاء؛ وهو متروك؛ كما قال المنذري نفسه.\n<span data-type=\"title\" id=toc-5317>٥٢٩٩ </span>- (الساعة التي في يوم الجمعة ما بين طلوع الفجر إلى غروب الشمس) .\nمنكر\nأخرجه العقيلي في \"الضعفاء\" (ص ٤٥٣) عن هانىء بن خالد قال: حدثنا أبو جعفر الرازي عن ليث عن مجاهد عن أبي هريرة قال: قال رسول الله - ﷺ -: ... فذكره.","vol":"11","page":470},{"text":"قلت: وهذا إسناد مظلم، أورده في ترجمة هانىء هذا؛ وقال:\n\"بصري. حديثه غير محفوظ، وليس بمعروف بالنقل، ولا يتابع عليه، ولا يعرف إلا به\".\nقلت: وشيخه والليث فوقه؛ كلاهما ضعيف أيضًا.\n(تنبيه): هكذا وقع الحديث في نسخة \"الضعفاء\":\n\"إلى غروب الشمس\". وفي \"اللسان\" نقلًا عنه بلفظ:\n\"إلى طلوع الشمس\".\nوهذا أقرب إلى الصواب، ولكني لا أستبعد صحة لفظ النسخة مع سقط في المتن؛ فقد ذكر المنذري في \"الترغيب\" (١/ ٢٥١-٢٥٢) عن أبي هريرة أنه قال:\nإن ساعة الجمعة: هي من بعد طلوع الفجر إلى طلوع الشمس، ومن بعد صلاة العصر إلى غروب الشمس.\nهكذا ذكره موقوفًا، ولعله أصل هذا الحديث؛ وهم أحد رواته في رفعه. والله أعلم.\nوأكثر الأحاديث في ساعة الإجابة: أنها في آخر ساعة بعد صلاة العصر، وما يخالف ذلك من الأحاديث فلا يصح منها شيء. فراجع إن شئت \"صحيح الترغيب\" (٧٠٠-٧٠٣)، و\"ضعيف الترغيب\" (٤٢٨-٤٣١) .\n<span data-type=\"title\" id=toc-5318>٥٣٠٠ </span>- (جهزوا صاحبكم؛ فإن الفرق (١) فلق كبده) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الخوف\"، ومن طريقه الحاكم (٢/\n_________\n(١) هو الخوف. و(فلق): شق.","vol":"11","page":471},{"text":"٤٩٤) وعن هذا: البيهقي في \"الشعب\" (١/ ٥٣٠/ ٩٣٦): حدثني محمد ابن إسحاق بن حمزة البخاري: حدثنا أبي: حدثنا عبد الله بن المبارك: أنبأنا محمد بن مطرف عن أبي حازم أظنه عن سهل بن سعد:\nأن فتى من الأنصار دخلته خشية من النار، فكان يبكي عند ذكر النار، حتى حبسه ذلك في البيت، فذكر ذلك للنبي - ﷺ -، فجاءه في البيت، فلما دخل عليه؛ اعتنقه الفتى وخر ميتًا، فقال النبي - ﷺ -: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"هذا البخاري وأبوه؛ لا يدرى من هما؟! والخبر شبه موضوع\"!\nوتعقبه الحافظ ابن حجر في \"اللسان\" بقوله:\n\"قلت: بل إسحاق؛ ذكره ابن حبان في \"الثقات\"، فقال: إسحاق بن حمزة بن يوسف بن فروخ أبو محمد - من أهل بخارى -: روى عن أبي حمزة السكري وغنجار. روى عنه أبو بكر بن حريث وأهل بلده. وذكره الخليلي في \"الإرشاد\" وقال: كان من المكثرين من أصحاب غنجار. روى عنه البخاري، وإسحاق بن إبراهيم بن عمار، وعلي بن الحسين البخاريان\".\nوأعاده في موضع آخر، فقال:\n\"إسحاق بن حمزة الحافظ البخاري، الراوي عن غنجار. رضيه محمد بن إسماعيل البخاري، وأثنى عليه؛ لكنه لم يخرجه في تصانيفه\".\nقلت: فالعلة - إذن - من ابنه محمد.\nوقد وجدت له طريقًا أخرى عند الأصبهاني في \"الترغيب والترهيب\"","vol":"11","page":472},{"text":"(ص ١٣٢ - الجامعة الإسلامية) من طريق ابن أبي الدنيا عن خازم بن جبلة بن أبي نضرة العبدي عن أبي سنان عن الحسن عن حذيفة ﵁ قال: ... فذكره، وزاد:\n\"والذي نفسي بيده! لقد أعاذه الله ﷿ منها. من رجا شيئًا طلبه، ومن خاف شيئًا هرب منه\".\nقلت: وهذا إسناد ضعيف جدًا؛ خازم بن جبلة أورده الحافظ في \"اللسان\" بروايته عن خارجة بن مصعب، وقال:\n\"قال محمد بن مخلد الدوري: لا يكتب حديثه\".\nوشيخه أبو سنان؛ الظاهر أنه عيسى بن سنان القسملي، وهو لين الحديث؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-5319>٥٣٠١ </span>- (يا أمة الله! أسفري؛ فإن الإسفار من الإسلام، وإن النقاب من الفجور) .\nمنكر\nأخرجه ابن منده في \"المعرفة\" (٢/ ٣٤٦/ ٢): أخبرنا محمد بن محمد يعقوب - في كتابه إلينا -: أخبرنا عبد الله بن محمد الوراق البغدادي: أخبرنا يحيى بن أيوب المقابري: حدثني شيخ لبقية بـ (باب الشام) - يقال له: سعيد ابن حميد - عن قريبة بنت منيعة عن أمها:\nأنها جاءت إلى رسول الله - ﷺ - فقالت: يا رسول الله! النار النار. فقال: \"ما نجواك! \"، فأخبرته بأمرها وهي منتقبة. فقال: ... فذكره.\nقلت: وهذا متن منكر، وإسناد مظلم؛ قريبة هذه لم أجد أحدًا ترجمها.","vol":"11","page":473},{"text":"بل إن أمها (منيعة) لا تعرف إلا من طريقها، ولعله لذلك لم يوردها ابن عبد البر في \"الاستيعاب في معرفة الأصحاب\"، ولا الحافظ في \"الإصابة\".\nوإنما أوردها ابن الأثير في \"أسد الغابة\" (٥/ ٥٤٩-٥٥٠) من رواية ابن منده - هذه - وأبي نعيم! وبمثل هذا الإسناد لا تثبت الصحبة، كما لا يخفى على أهل العلم.\nوسعيد بن حميد؛ الظاهر أنه من شيوخ بقية المجهولين، وقد أورده ابن أبي حاتم في \"الجرح والتعديل\" (٢/ ١/ ٤١)، فقال:\n\" ... الأسدي. روى عن عبادة بن الوليد بن عبادة بن الصامت عن أبي اليسر عن النبي - ﷺ -: من أنظر معسرًا ... روى عنه عيسى بن يونس\".\nقلت: فالظاهر أنه هذا، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال.\nوأما عبد الله بن محمد الوراق البغدادي؛ فأورده الخطيب في \"تاريخ بغداد\" (١٠/ ١٠٧) برواية ابن المنادي عنه في \"كتاب الملاحم\"، ولم يزد! فهو مجهول أيضًا.\nوأما محمد بن محمد بن يعقوب؛ فالظاهر أنه أبو الحسين النيسابوري المعروف بـ (الحجاجي)، وهو حافظ ثقة ثبت، له ترجمة جيدة عند الخطيب (٣/ ٢٢٣-٢٢٤) .\nهذا حال الحديث من حيث إسناده.\nوأما متنه؛ فهو منكر؛ لأنه مخالف لظاهر قوله - ﷺ -:\n\"لا تنتقب المرأة المحرمة، ولا تلبس القفازين\". رواه البخاري وغيره؛ فإنه يدل","vol":"11","page":474},{"text":"على إقرار تنقب المرأة غير المحرمة، وهذا ما كان عليه كثير من الصحابيات الفاضلات؛ فإنهن كن ينتقبن، ويسترن وجوههن في عهد النبي - ﷺ -، كما شرحت ذلك قديمًا في فصل خاص كنت عقدته في كتابي \"حجاب المرأة المسلمة\" تحت عنوان: \"مشروعية ستر الوجه\"؛ فليراجعه من شاء الاطلاع على الآثار الواردة في ذلك (ص ٤٧-٥١) .\n<span data-type=\"title\" id=toc-5320>٥٣٠٢ </span>- (إن جهنم لما سيق إليها أهلها؛ تلقتهم [بعنق]؛ فلفحتهم لفحة، فلم تدع لحمًا على عظم إلا ألقته على العرقوب) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٧٣)، والبيهقي في \"البعث\" (ص ٩٧- مصورة الجامعة ٥٠٣) من طريق محمد بن سليمان الأصبهاني عن أبي سنان ضرار بن مرة عن عبد الله بن الهذيل عن أبي هريرة مرفوعًا به. وقال الطبراني:\n\"تفرد به محمد بن سليمان\".\nقلت: وهو ضعيف؛ كما قال الهيثمي (١٠/ ٣٨٩) وغيره.\nوقد خالفه محمد بن فضيل، وسفيان الثوري؛ فروياه عن أبي سنان به موقوفًا على أبي هريرة؛ ولم يذكر سفيان أبا هريرة مطلقًا.\nولذلك؛ قال المنذري في \"الترغيب\" (٤/ ٢٤٠):\n\"رواه الطبراني في \"الأوسط\"، والبيهقي مرفوعًا، ورواه غيرهما موقوفًا عليه؛ وهو أصح\".","vol":"11","page":475},{"text":"<span data-type=\"title\" id=toc-5321>٥٣٠٣ </span>- (الشهيد يغفر له في أول دفقة من دمه، ويزوج حوراوين، ويشفع في سبعين من أهل بيته.\nوالمرابط إذا مات في رباطه؛ كتب له أجر عمله إلى يوم القيامة، وغدي عليه وريح برزقه، ويزوج سبعين حوراء، وقيل له: قف؛ فاشفع إلى يفرغ من الحساب) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٨٨/ ١ و٢/ ٢٢٧ - مجمع البحرين): حدثنا بكر بن سهل:أخبرنا عبد الرحمن بن أبي جعفر الدمياطي: حدثنا عبد المجيد بن عبد العزيز بن أبي رواد عن ابن جريج عن عطاء عن أبي هرية مرفوعًا. وقال:\n\"لم يروه عن ابن جريج إلا عبد المجيد، تفرد به عبد الرحمن\".\nقلت: ولم أجد له ترجمة.\nوشيخه - عبد المجيد - تكلموا فيه من قبل حفظه، وقد مضى له حديث برقم (٩٧٥) .\nوبكر بن سهل؛ قال الذهبي:\n\"مقارب الحال، قال النسائي: ضعيف\".\nوبه أعله الهيثمي (٥/ ٢٩٣)؛ فقصر!\nوإنما خرجت الحديث في هذا الكتاب من أجل قوله في آخره:\n\"وقيل له: قف فاشفع، إلى أن يفرغ من الحساب\".","vol":"11","page":476},{"text":"وإلا؛ فسائره ثابت في أحاديث أخرى.\nأما الشطر الثاني منه؛ فقد روي من طريق أخرى عن أبي هريرة نفسه، وقد مضى تخريجه تحت الحديث المتقدم (٤٦٦١) .\nوأما الشطر الأول؛ فله شاهد من حديث المقدام بن معدي كرب، مخرج في \"أحكام الجنائز\" (ص ٥٠) .\n<span data-type=\"title\" id=toc-5322>٥٣٠٤ </span>- (إن الرجل لا يكون مؤمنًا حتى يكون قلبه مع لسانه سواءً، ويكون لسانه مع قلبه سواءً، ولا يخالف قوله عمله، ويأمن جاره بوائقه) .\nضعيف\nأخرجه أبو القاسم الأصبهاني في \"الترغيب\" (١/ ٩/ ١) من طريق أبي عوانة موسى بن يوسف بن موسى القطان الكوفي: أخبرنا سعيد بن أبي الربيع البصري: أخبرني حماد بن بشر بن عبد الله بن جابر العبدي: أخبرنا أنس بن مالك ﵁ مرفوعًا.\nقلت: وهذا إسناد فيه نظر؛ كما قال المنذري في \"الترغيب\" (١/ ٧٨)، ولعل وجه ذلك: جهالة حماد بن بشر!\nكذا في مسودتي بخط أحد الطلبة في الجامعة الإسلامية؛ الذي كان يكتب بعض الأحاديث التي أمليها عليه من كتاب الأصبهاني، فلا أدري أهكذا هو في الأصل، أم هو خطأ من الكاتب؟! والأصل لا يمكن الرجوع إليه الآن؛ فإنه في المدينة، وأنا في دمشق!\nأقول هذا؛ لأنني لم أجد في الرواة حماد بن بشر، وإنما حماد بن بشير، أورده","vol":"11","page":477},{"text":"ابن أبي حاتم، فقال (١/ ٢/ ١٣٣):\n\" ... الربعي. بصري، روى عن عمرو بن عبيد عن الحسن. روى عنه سعيد ابن أبي أيوب، وحيوة بن شريح\". ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك صنع البخاري في \"التاريخ\" (٢/ ١/ ٢١)؛ إلا أنه لم يذكر بينه وبين الحسن: عمرو بن عبيد.\nوكذلك صنع ابن حبان في \"الثقات\" (٦/ ٢٢١) .\nقلت: فأنا أظن أنه هو راوي هذا الحديث؛ فإنه من هذه الطبقة تقريبًا؛ ثم هو بصري كما رأيت، وكذلك من دونه كلاهما بصري:\nأما سعيد بن أبي الربيع البصري؛ فهو سعيد بن الربيع، وأداة الكنية: (أبي) مقحمة من الناسخ؛ فقد ذكره هكذا البخاري وابن أبي حاتم وغيرهما؛ وهو أبو زيد الهروي البصري؛ قال أحمد:\n\"شيخ ثقة؛ لم أسمع منه شيئًا، هو بصري\". وقال أبو حاتم:\n\"أبو زيد الهروي صدوق\". وقال العجلي:\n\"بصري ثقة\".\nوأما موسى بن يوسف بن موسى القطان الكوفي أبو عوانة؛ فترجمه ابن أبي حاتم (٤/ ١/ ١٦٧) برواية ثلاثة من الثقات، وقال:\n\"سمعت منه، وكان صدوقًا\".\nوجملة القول: أن علة هذا الإسناد من حماد بن بشر؛ فإنه إن كان ابن بشير","vol":"11","page":478},{"text":"الربعي؛ فهو غير مشهور، وتوثيق ابن حبان إياه غير موثوق؛ لما عرف به تساهله في التوثيق، وفي سماعه حينئذ من أنس نظر.\nوإن كان غيره؛ فهو غير معروف. والله أعلم.\n<span data-type=\"title\" id=toc-5323>٥٣٠٥ </span>- (إن أسفل أهل الجنة أجمعين درجة: لمن يقوم على رأسه عشرة آلاف خادم، بيد كل واحد صحفتان، واحدة من ذهب، والآخرى من فضة، في كل واحدة لون ليس في الأخرى مثله، يأكل من آخرها مثل ما يأكل من أولها، يجد لآخرها من الطيب واللذة مثل الذي يجد لأولها، ثم يكون ذلك كريح المسك الأذفر، لا يبولون، ولا يتغوطون، ولا يمتخطون، إخوانًا على سرر متقابلين) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٨٠) حدثنا محمد بن موسى الإصطخري: حدثنا الحسن بن كثير: حدثنا يحيى بن سعيد: حدثنا نصر بن يحيى: حدثنا أبي قال: سمعت أنس بن مالك يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد مظلم؛ محمد بن موسى الإصطخري روى له الطبراني في \"الصغير\" أيضًا، ومن المحتمل أنه الذي في \"اللسان\":\n\"محمد بن موسى بن إبراهيم الإصطخري. شيخ مجهول، روى عن شعيب ابن عمران العسكري خبرًا موضوعًا، كتبته في ترجمة الراوي عنه محمد بن أحمد ابن محمد بن إدريس البكراوي\".\nوالبكراوي - هذا - لم أجده عنده في \"اللسان\". والله أعلم!","vol":"11","page":479},{"text":"والحسن بن كثير لم أعرفه! وفي \"اللسان\" ثلاثة كلهم يسمى الحسن بن كثير، وليس فيهم موثق، مع احتمال أن يكون ثالثهم هو المقصود هنا - وهو الحسن ابن كثير بن يحيى بن أبي كثير -، وهو ضعيف.\nثم تأكدت أنه هو في تخريج حديث آخر له يأتي برقم (٦٩٠٠) .\nونصر بن يحيى لم أجده فيما عندي من المصادر.\nوأبوه يحيى يحتمل أنه يحيى بن سعيد بن قيس الأنصاري المدني؛ فقد ذكروا له رواية عن أنس؛ ولم يذكر الحافظ المزي ابنه نصرًا هذا في جملة الرواة عنه.\nثم رأيته منسوبًا في الحديث المشار إليه هكذا: (نصر بن يحيى بن أبي كثير)؛ فليس بالأنصاري، وإنما اليمامي؛ كما في حديث آخر، ولم أعرفه.\nفلا أدري وجه قول المنذري (٤/ ٢٥٠):\n\"رواه ابن أبي الدنيا، والطبراني - واللفظ له -، ورواته ثقات\"؟!\nوتبعه الهيثمي - كعادته -، فقال (١٠/ ٤٠١):\n\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات! \"!\nولعل الحافظ وثق بتوثيقهما هذا؛ فقال في \"الفتح\" (٦/ ٣٢٤):\n\"أخرجه الطبراني بإسناد قوي\"!\nوقد أخرجه المروزي في \"زوائد الزهد\" (١٥٣٠) من طريق صالح المري عن يزيد الرقاشي عن أنس به دون قوله:","vol":"11","page":480},{"text":"\"إخوانًا ... \".\nولعل ابن أبي الدنيا أخرجه من هذه الطريق؛ فإن ابن القيم عزاه إليه في \"حادي الأرواح\" (٢/ ٣٦)، وهي ضعيفة أيضًا؛ فإن كلًا من الرقاشي والمري ضعيف.\nثم رأيته في \"صفة الجنة\" لابن أبي الدنيا (٦٩/ ٢٠٦)؛ لكن دون قوله:\n\"بيد كل واحد صحفتان ... \" إلخ، ومن الطريق الذي ظننته، وقد سقط من الإسناد أوله، مع تحريف في اسم والد (صالح المري) .\nومن طريقه وبتمامه: أخرجه الحسين المروزي في \"زوائد زهد ابن المبارك\" (٥٣٦/ ١٥٣٠) .\nوقد صح الطرف الأول منه موقوفًا؛ يرويه سعيد بن أبي عروبة - في قول الله ﷾: (يطاف عليهم بصحاف من ذهب) - قال قتادة عن أبي أيوب عن عبد الله بن عمرو قال:\nما من أهل الجنة من أحد إلا يسعى عليه ألف غلام، [كل] غلام على عمل ليس عليه صاحبه.\nأخرجه الحسين المروزي في \"زوائد الزهد\" أيضًا (١٥٨٠)، والبيهقي في \"البعث\" (٢٠٧/ ٤١٢)، وابن جرير الطبري في \"التفسير\" (٢٩/ ١٣٦)؛ وإسناده صحيح.\nوأبو أيوب: هو الأزدي.\n(تنبيه): عزاه المعلق على \"البعث\" لابن المبارك بالرقم المذكور ! وهو خطأ،","vol":"11","page":481},{"text":"يقع فيه الناقل بسبب العجلة، أو الجهل بالفرق بين الأصل - \"زهد ابن المبارك\" - والزيادة عليه، وهما زيادتان:\nإحداهما: لحسين المروزي، وهذا يقع فيه الخطأ أكثر؛ لأنه في تضاعيف أحاديث أصله، ولا يتنبه له إلا بالنظر في السند.\nوالآخر: لنعيم بن حماد، وهو متميز عن الأصل؛ لأنه ملحق بآخره.\nولعله من الخطأ أيضًا عزو العلامة الزبيدي في \"شرح الإحياء\" (١٠/ ٥٤١) إياه للحاكم في \"المستدرك\" وصححه؛ فإني لم أره فيه. والله أعلم.\n<span data-type=\"title\" id=toc-5324>٥٣٠٦ </span>- (فخذ عبد الله بن خراش في جهنم مثل أحد، وضرسه مثل البيضاء. قال أبو هريرة: ولم ذاك يا رسول الله؟! قال: كان عاقًا لوالديه) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٧/ ٤٣٨-٤٣٩/ ٦٨٥٣): حدثنا محمد بن ياسر الحذاء الدمشقي الجبيلي (١): حدثنا هشام بن عمار: حدثنا الوليد بن مسلم عن أبي غنيم الكلاعي عن أبي غسان الضبي قال:\nخرجت أمشي مع أبي بظهر الحرة، فلقيني أبو هريرة فقال: من هذا؟ قلت: أبي. قال: لا تمش بين يدي أبيك، ولكن امش خلفه وإلى جنبه، ولا تدع أحدًا يحول بينك وبينه، ولا تمش فوق إجار أبوك تحته، ولا تأكل عرقًا أبوك قد نظر إليه؛ لعله قد اشتهاه. ثم قال: أتعرف عبد الله بن خراش؟ قلت: لا. قال: سمعت رسول الله - ﷺ - يقول: \"فخذه ... \" الحديث، وقال:\n_________\n(١) في أصل الشيخ - ﵀ -: \" الحنبلي \"، والصواب ما أثبتناه؛ كما في \" أنساب السمعاني \"، والمطبوع، وغيرها. (الناشر)","vol":"11","page":482},{"text":"\"لم يروه عن أبي غسان إلا أبو غنم، تفرد به الوليد\".\nقلت: الوليد بن مسلم يخشى منه تدليس التسوية، ولم يصرح بالتحديث بين شيخه أبي غنم الكلاعي وأبي غسان الضبي.\nوهذان ممن لم أجد من ترجم لهما.\nوهشام بن عمار كان إذا لقن؛ تلقن.\nومحمد بن ياسر الحذاء الدمشقي؛ لم أجد له ترجمة، فلعله في \"تاريخ ابن عساكر\".\nمن أجل ذلك؛ قال المنذري (٤/ ٢٣٩):\n\"رواه الطبراني بإسناد لا يحضرني\". وأما الهيثمي؛ فقال (٨/ ١٤٨):\n\"رواه الطبراني في \"الأوسط\"، وأبو غسان وأبو غنم - الراوي عنه - لم أعرفهما، وبقية رجاله ثقات\"!\n<span data-type=\"title\" id=toc-5325>٥٣٠٧ </span>- (ليس منا من حلف بالأمانة، وليس منا من خان امرأ مسلمًا في أهله وخادمه. ومن قال حين يمسي وحين يصبح: اللهم! إني أشهدك بأنك أنت الله لا إله إلا أنت، وحدك لا شريك لك، وأن محمدًا عبدك ورسولك، أبوء بنعمتك علي، وأبوء بذنبي؛ فاغفر لي إنه لا يغفر الذنوب غيرك؛ فإن قالها من يومه ذلك حين يصبح فمات من ليلته؛ مات شهيدًا) (١) .\nضعيف جدًا\nأخرجه أبو القاسم الأصفهاني في \"الترغيب\" (١/ ٧١)\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" الترغيب (١ / ٢٢٥) \". (الناشر) .","vol":"11","page":483},{"text":"من طريق محمد بن عقبة بن علقمة قال: قال عباد: حدثني ليث بن أبي سليم عن سليمان عن عبد الله بن بريدة الأسلمي عن أبيه عن حذيفة بن اليمان مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ فيه علل:\nالأولى: ليث بن أبي سليم؛ وهو حمصي ضعيف؛ كان اختلط.\nالثانية: عباد - وهو ابن كثير الرملي الفلسطيني -؛ وهو ضعيف.\nالثالثة: الراوي عنه - محمد بن عقبة بن علقمة -؛ قال أبو حاتم وابنه فيه:\n\"صدوق\". لكن قال ابن حبان في ترجمة أبيه:\n\"يعتبر حديثه من غير رواية ابنه محمد عنه؛ لأن محمدًا كان يدخل عليه الحديث ويكذب فيه\".\nواعتمد هذا الحافظ في \"التقريب\"؛ فقال في ترجمة عقبة:\n\"صدوق، لكن كان ابنه محمد يدخل عليه ما ليس من حديثه\".\nقلت: ثم إن قول محمد بن عقبة في الإسناد: \"قال عباد\" صيغته صيغة انقطاع، وهو لم يدرك عبادًا، وإنما يروي عنه أبوه عقبة، كم ذكروا في ترجمة عباد، فإما أن يكون سقط من الإسناد قوله: \"قال أبي\"، أو أنه هو أسقط الواسطة بينه وبين عباد، أو أنه بلغه عنه دون أن يكون له إسناد إليه. والله أعلم.\n<span data-type=\"title\" id=toc-5326>٥٣٠٨ </span>- (إن الله ﷿ ليدرأ بالصدقة سبعين [بابًا من] ميتة السوء) .\nضعيف\nأخرجه ابن المبارك في \"البر والصلة\" (رقم ٢٧٧ - نسختي): قال:","vol":"11","page":484},{"text":"أخبرنا سفيان عن محرز عن يزيد عن أنس بن مالك عن النبي - ﷺ - به.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: يزيد - وهو ابن أبان الرقاشي -، وهو ضعيف.\nوالأخرى: محرز - بسكون المهملة وكسر الراء -، وهو ابن عبد الله الجزري أبو رجاء؛ قال الحافظ:\n\"صدوق يدلس\".\nقلت: وقد عنعنه؛ كما ترى.\nولذلك؛ جزم الحافظ العراقي (١/ ٢٢٥) بضعف سنده.\nوقد روي الحديث من طريق أخرى عن أنس، وفيه مدلس أيضًا، وآخر ضعيف، وهو مخرج في \"الإرواء\" (٨٨٥)، وهو تحت الطبع، يسر الله تمامه (١) .\n<span data-type=\"title\" id=toc-5327>٥٣٠٩ </span>- (ما خلق الله من صباح يعلم ملك في السماء ولا في الأرض ما يصنع الله في ذلك اليوم، وإن العبد له رزقه؛ فلو اجتمع عليه الثقلان - الجن والأنس - على أن يصدوا عنه شيئًا من ذلك؛ ما استطاعوا) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٣/ ٢٨٥-٢٨٦) من طريق بقية بن الوليد: حدثني أبو صالح القرشي عن صفوان بن سليم عن حكيم بن عثمان عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل أبي صالح القرشي؛ فإني لم أجد من\n_________\n(١) وقد طبع - والحمد لله - في حياة الشيخ - ﵀ -. (الناشر)","vol":"11","page":485},{"text":"ترجمه، والظاهر أنه من شيوخ بقية المجهولين الذين أشار إليهم ابن معين حين سئل عن بقية؟ فقال:\n\"ثقة إذا حدث عن المعروفين، ولكن له مشايخ لا يدرى من هم؟! \".\nهذه هي علة الحديث، وقد ذهل عنها الهيثمي؛ فقال (٤/ ٧٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه بقية، وهو لين الحديث\"!\nأقول: وبقية لين إذا عنعن في السند، وهنا قد صرح بالتحديث؛ كما ترى، فالعلة من شيخه كما ذكرنا. ولعله لذلك قال المنذري (٣/ ٨):\n\"رواه الطبراني بإسناد لين، ويشبه أن يكون موقوفًا\".\n<span data-type=\"title\" id=toc-5328>٥٣١٠ </span>- (من اصطنع إليكم معروفًا فجازوه، فإن عجزتم عن مجازاته؛ فادعوا له حتى تعلموا أنكم قد شكرتم؛ فإن الله شاكر يحب الشاكرين) (١) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٣/ ٢٦١): حدثنا أحمد ابن عبد الوهاب بن نجدة: حدثنا عبد الوهاب بن الضحاك: حدثنا إسماعيل بن عياش عن الوليد بن عباد عن عرفطة عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الوهاب بن الضحاك؛ قال الحافظ في \"التقريب\":\n\"متروك، كذبه أبو حاتم\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" \" الترغيب \" (٢ / ٥٥ \". (الناشر)","vol":"11","page":486},{"text":"وبه أعله الهيثمي (٨/ ١٨١) .\nوالوليد بن عباد وعرفطة؛ قال ابن عدي (٣٥١):\n\"ليسا بمعروفين\".\nذكر ذلك في ترجمة الوليد. وقال فيه:\n\"لا يحدث عنه غير إسماعيل بن عياش، ليس بمستقيم\".\nوالحديث صحيح من رواية أخرى أتم منه بلفظ:\n\" ... حتى تعلموا أن قد كافأتموه\"؛ دون ما بعده.\nوهو مخرج في الكتاب الآخر (٢٥٤)، وغيره.\n<span data-type=\"title\" id=toc-5329>٥٣١١ </span>- (من دعا بهؤلاء الكلمات الخمس؛ لم يسأل الله شيئًا إلا أعطاه: لا إله إلا الله، والله أكبر، لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، لا إله إلا الله، ولا حول ولا قوة إلا بالله) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٤٨): حدثنا مطلب بن شعيب: حدثنا عبد الله بن صالح: حدثنا الليث عن أبي إسحاق الهمداني عن معاوية ابن أبي سفيان. وقال:\n\"لم يروه عن أبي إسحاق عن معاوية إلا الليث\".\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: أبو إسحاق الهمداني: هو عمرو بن عبد الله السبيعي، والسبيع من","vol":"11","page":487},{"text":"همدان، وهو وإن كان ثقة؛ فقد كان اختلط، كما كان يدلس، وقد عنعنه كما ترى.\nوالأخرى: عبد الله بن صالح - وهو كاتب الليث - فيه ضعف؛ كما تقدم مرارًا.\nومما سبق تعلم أن قول المنذري في \"الترغيب\" (٢/ ٢٧٤):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\" بإسناد حسن\"!\nأقول: فهو غير حسن؛ وإن تبعه الهيثمي (١٠/ ١٥٧)؛ فإن ذلك من تساهلهما الذي عرفا به؛ نسأله تعالى الهداية والتوفيق!\nثم رأيت الحديث في \"المعجم الكبير\" (١٩/ ٣٦١/ ٨٤٩) و\"الدعاء\" (٢/ ٨٣٨/ ١٢٥) بإسناده في \"الأوسط\"، وقد طبع هذا فيما بعد، وهو فيه (٩/ ٢٨٨/ ٨٦٢٩) .\nكما رأيت المعلقين الثلاثة على \"الترغيب\" في طبعتهم الجديدة البراقة! قد حسنوا الحديث؛ تقليدًا لمؤلفه وللهيثمي، مؤكدين بذلك أنهم (إمعة)؛ لا بحث عندهم ولا تحقيق؛ إلا مجرد الدعوى والنقيق!\n<span data-type=\"title\" id=toc-5330>٥٣١٢ </span>- (من فرج على مسلم كربة؛ جعل الله تعالى له يوم القيامة شعبتين من نور على الصراط؛ يستضيء بضوئهما عالم يحصيهم إلا رب العزة) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٥٩) قال: حدثنا عبد الله ابن أحمد بن أسيد الأصبهاني: أخبرنا العلاء بن مسلمة بن عثمان: حدثنا محمد بن","vol":"11","page":488},{"text":"مصعب القرقساني: حدثنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة به. وقال:\n\"لم يروه عن الأوزاعي إلا محمد، تفرد به العلاء\".\nقلت: قال ابن حبان في \"المجروحين\" (٢/ ١٨٥):\n\"يروي عن العراقيين المقلوبات، وعن الثقات الموضوعات، لا يحل الاحتجاج به بحال\". وقال ابن طاهر:\n\"كان يضع الحديث\".\nوشيخه القرقساني ضعيف.\nوشيخ الطبراني؛ له ترجمة في \"أخبار أصبهان\" لأبي نعيم، توفي سنة (٣١٠)، وساق له أحاديث هذا أحدها. وقال المنذري (٢/ ٣٦):\n\"رواه الطبراني في \"الأوسط\"، وهو غريب\"!\nوهذا جرح لين، وتساهل بين! ونحوه قول الهيثمي (٨/ ١٩٣):\n\"رواه ... وفيه العلاء بن مسلمة (الأصل: سلمة) بن عثمان، وهو ضعيف\"!\nفإنه متهم بالوضع كما سبق!\nثم رأيت الحافظ الذهبي قد ذكر هذا الحديث في ترجمة الحسين بن الفضل ابن عمير البجلي الكوفي - من رواية الحاكم؛ أي: في \"تاريخ نيسابور\" -، وقال الذهبي:","vol":"11","page":489},{"text":"\"حديث باطل، رواه عن محمد بن مصعب ... \"!\nوإنما رواه الحسين بن الفضل عن العلاء بن مسلمة عن محمد بن مصعب، كما في رواية الطبراني هذه؛ فإني أستبعد أن يكون الحسين سمعه من محمد بن مصعب مباشرة؛ والله أعلم. وانظر الحديث الآتي (٦١٥٣) .\n<span data-type=\"title\" id=toc-5331>٥٣١٣ </span>- (من قال حين يتحرك من الليل: باسم الله - عشر مرات -، وسبحان الله عشرًا -، آمنت بالله وكفرت بالطاغوت - عشرًا -؛ وقي كل شيء يتخوفه، ولم ينبغي لذنب أن يدركه إلى مثلها) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٩/ ٩/ ٩٠١٣): حدثنا المقدام ابن داود: حدثنا عثمان بن صالح: حدثنا ابن لهيعة عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لضعف المقدام بن داود.\nوبه أعله الهيثمي (١٠/ ١٢٥) ! وهو قصور؛ فإن فوقع ابن لهيعة كما ترى، وهو ضعيف أيضًا؛ لسوء حفظه.\nوالحديث؛ أشار المنذري (١/ ٢١٣) إلى تضعيفه، ووقع فيه:\n\"كل ذنب\" مكان: \"كل شيء\"! وهو خطأ غفل عنه المعلقون الثلاثة عليه؛ لعجزهم عن التحقيق، مع أنهم رجعوا إلى \"مجمع الزوائد\" كما يأتي؛ وهو فيه على الصواب!\nقال الهيثمي في \"المجمع\" (١٠/ ١٢٥):\n\"رواه الطبراني في \"الأوسط\" عن شيخه (المقدام بن داود)، وهو ضعيف،","vol":"11","page":490},{"text":"وقال ابن دقيق العيد: \"وثق\"، فعلى هذا يكون الحديث حسنًا\"!\nقلت: وفيه ما يلي:\nأولًا: ما بناه على قوله: \"وثق\"؛ فهو على شفا جرف هار؛ لأن هذا التوثيق لين، كما يشير إلى ذلك بالفعل المبني للمجهول، ولم يوثقه أحد من الأئمة المعروفين، سوى مسلمة بن قاسم القرطبي بقوله:\n\"رواياته لا بأس بها\".\nومسلمة هذا نفسه ضعيف؛ فلا قيمة لتوثيقه، ولا سيما مع مخالفته للمضعفين له، ومنهم النسائي الذي قال:\n\"المقدام ليس بثقة\".\nثانيًا: لو سلمنا بما تقدم من البناء؛ فهو سينهار من جهة أخرى؛ وهي إغضاؤه الطرف عن ضعف ابن لهيعة.\nهذا هو التحقيق الذي يعجز عنه المعلقون المشار إليهم.\nوإن مما يدل على ذلك؛ أنهم نقلوا كلام الهيثمي المتقدم دون قوله: \"وقال ابن دقيق العيد ... \" إلخ؛ لأنه ينافي تضعيفهم للحديث؛ تقليدًا منهم لمن ضعفه!!\nورواه الخرائطي في \"المكارم\" (٢/ ٩١٤/ ١٠١٧) من طريق آخر عن ابن لهيعة موقوفًا.\n<span data-type=\"title\" id=toc-5332>٥٣١٤ </span>- (من قال بعد صلاة الصبح - وهو ثان رجله قبل أن يتكلم -: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير - عشر مرات -؛ كتب له بكل مرة عشر حسنات، ومحي عنه","vol":"11","page":491},{"text":"عشر سيئات، ورفع له عشر درجات، وكن في يومه ذلك حرزًا من كل مكروه، وحرزًا من الشيطان الرجيم، وكان له بكل مرة عتق رقبة من ولد إسماعيل، عن كل رقبة اثنا عشر ألفًا، ولم يلحقه يومئذ ذنب إلا الشرك بالله.\nومن قال ذلك بعد صلاة المغرب؛ كان له مثل ذلك) (١) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٥٠ - مجمع البحرين)، و\"مسند الشاميين\" (ص ٥ - مصورة الجامعة) من طريق موسى بن محمد بن عطاء البلقاوي: حدثنا هانىء بن عبد الرحمن ورديح بن عطية أنهما سمعا إبراهيم بن أبي عبلة قال: سمعت أم الدرداء: سمعت أبا الدرداء يقول: ... فذكره مرفوعًا، وقال:\n\"لم يروه عن إبراهيم إلا هانىء، ورديح تفرد به موسى\".\nقلت: قال الذهبي:\n\"أحد التلفى. كذبه أبو زرعة وأبو حاتم. وقال النسائي: ليس ثقة\". وقال الدارقطني وغيره:\n\"متروك\". وقال العقيلي في \"الضعفاء\":\n\"يحدث عن الثقات بالبواطيل والموضوعات\". وقال الهيثمي (١٠/ ١٠٨):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه موسى بن محمد بن عطاء البلقاوي؛ وهو متروك\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" \" الترغيب \" (١ / ١٦٨) \". (الناشر)","vol":"11","page":492},{"text":"وأما المنذري؛ فسكت عنه! أورده عقب حديث آخر في الباب جود إسناده، ولكنه يختلف عن هذا في اللفظ والمعنى، وذلك من عيوب كتابه! والحديث المشار إليه؛ خرجته في \"الصحيحة\" (٢٦٦٤) .\n<span data-type=\"title\" id=toc-5333>٥٣١٥ </span>- (من مشى في حاجة أخيه المسلم؛ أظله الله بخمسة وسبعين ألف ملك يدعون له، ولم يزل يخوض في الرحمة حتى يفرغ، فإذا فرغ؛ كتب الله له حجة وعمرة. ومن عاد مريضًا؛ أظله الله بخمسة وسبعين ألف ملك، لا يرفع قدمًا إلا كتب له حسنة، ولا يضع قدمًا إلا حطت عنه سيئة، ورفع له بها درجة، حتى يقعد في مقعده، فإذا قعد غمرته الرحمة، ولا يزال كذلك حتى إذا أقبل حيث ينتهي إلى منزله) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٥/ ٢٠١/ ٤٣٩٣ - ط): حدثنا عبد الله بن محمد بن عزيز الموصلي: حدثنا غسان بن الربيع: حدثنا جعفر بن ميسرة عن أبيه عن عبد الله بن عمر وأبي هريرة قالا: ... فذكره موقوفًا عليهما، وقال:\n\"لا يروى عن ابن عمر إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًا؛ آفته جعفر بن ميسرة - وهو الأشجعي -؛ قال البخاري:\n\"ضعيف. منكر الحديث\". وقال أبو حاتم:\n\"منكر الحديث جدًا\".\nوغسان بن الربيع - وهو الأزدي الموصلي -؛ قال الذهبي:","vol":"11","page":493},{"text":"\"كان صالحًا ورعًا؛ ليس بحجة في الحديث. قال الدارقطني: ضعيف. وقال مرة: صالح\". وقال الحافظ في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\"، وقال: كان نبيلًا فاضلًا ورعًا. وأخرج حديثه في \"صحيحه\" عن أبي يعلى عنه\".\nقلت: فالعلة من شيخه جعفر كما سبق، وبه أعله الهيثمي (٢/ ٢٩٩) . وأشار المنذري (٤/ ١٦٣) إلى تضعيف الحديث، وقال:\n\"وليس في أصلي رفعه\".\nقلت: وقد رفعه أبو الشيخ ابن حيان؛ كما ذكر المنذري في مكان آخر (٣/ ٢٥١) .\n<span data-type=\"title\" id=toc-5334>٥٣١٦ </span>- (لا تعجلن إلى شيء تظن أنك إن استعجلت إليه أنك مدركه، وإن كان الله لم يقدر ذلك، ولا تستأخرن عن شيء تظن أنك إن استأخرت عنه أنه مرفوع عنك، وإن كان الله [قد] قدره عليك) .\nضعيف جدًا\nأورده - هكذا بهذا التمام - المنذري في \"الترغيب\" (٣/ ٨) من رواية الطبراني في \"الكبير\" و\"الأوسط\"، وأشار إلى ضعفه.\nوتبعه على ذلك الهيثمي (٤/ ٧١)، وقال:\n\"وفيه عبد الوهاب بن مجاهد، وهو ضعيف\".\nقلت: وقد أورده في \"مجمع البحرين\" أيضًا (٣/ ٢٨٦) من رواية \"الأوسط\" من طريق عبد الوهاب بن مجاهد عن أبيه عن معاوية بن أبي سفيان مرفوعًا به مختصرًا بلفظ:","vol":"11","page":494},{"text":"\"لا تعجلن إلى شيء تظن أنك إن استأخرت عنه أنه مرفوع عنك، إن كان الله قد قدره عليك\". وقال:\n\"كذا وقع مختصرًا\".\nقلت: وهو فاسد المعنى كما يدل عليه السياق الأول! ولعل ذلك من عبد الوهاب ابن مجاهد نفسه؛ فإنه ضعيف جدًا؛ قال ابن حبان في \"الضعفاء\" (٢/ ١٤٦):\n\"كان يروي عن أبيه ولم يره، ويجيب في كل ما يسأل وإن لم يحفظ، فاستحق الترك، كان الثوري يرميه بالكذب\". ولذلك؛ قال الحافظ في \"التقريب\":\n\"متروك، وكذبه الثوري\".\nومما ذكره ابن حبان وغيره؛ يتبين أن في الإسناد علة أخرى، ألا وهي الانقطاع بين عبد الوهاب وأبيه مجاهد، ولعل الهيثمي لم يشر إليها؛ لأنها دون العلة الأولى في الجرح! والله أعلم.\nثم وقفت على الحديث في \"المعجم الأوسط\" للطبراني، فرأيت الحديث فيه (١/ ١٩٣/ ١) بالنص الذي نقلته عن \"الترغيب\" دون قوله:\n\"وإن كان الله لم يقدر ذلك\"، وزيادة: \"قد\" فيه.وقال:\n\"لم يرو هذا الحديث عن رسول الله - ﷺ - إلا معاوية، ولا يروى عن معاوية إلا بهذا الإسناد، تفرد به عبد الوهاب\".\n<span data-type=\"title\" id=toc-5335>٥٣١٧ </span>- (يجيء الظالم يوم القيامة، حتى إذا كان على جسر جهنم بين الظلمة والوعرة؛ لقيه المظلوم فعرفه وعرف ما ظلمه به، فما يبرح","vol":"11","page":495},{"text":"الذين ظلموا يقتصون من الذين ظلموا؛ حتى ينزعوا ما في أيديهم من الحسنات، فإن لم يكن لهم حسنات؛ رد عليهم من سيئاتهم، حتى يوردوا الدرك الأسفل من النار) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤/ ٤٦٦): حدثنا محمد بن علي الأحمر الناقد: حدثنا عمار بن طالوت: حدثنا محمد بن أبي عدي عن حسين المعلم عن أيوب عن الجهم بن فضالة الباهلي عن أبي أمامة الباهلي مرفوعًا. وقال:\n\"لم يروه عن أيوب إلا حسين، تفرد به محمد بن أبي عدي\".\nقلت: وهو ثقة؛ وكذا من فوقه؛ إلا الجهم بن فضالة الباهلي؛ فإنه لم يوثقه غير ابن حبان، فأورده في \"الثقات\" (٤/ ١١٣) من روايته عن أبي أمامة، وقال:\n\"روى قزعة بن سويد عن أبيه عنه\".\nوأورده ابن أبي حاتم (١/ ١/ ٥٢١) من رواية أيوب وسويد بن حجير عنه، ولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال.\nفالحديث ضعيف، لا سيما وفي متنه زيادات لم ترد في الحديث الصحيح بلفظ:\n\"أتدرون ما المفلس؟ ... \". وهو مخرج في الكتاب الآخر برقم (٨٤٧) . وأما قول المنذري (٤/ ٢٠٢) في الحديث:\n\"رواه الطبراني في \"الأوسط\"؛ ورواته مختلف فيهم\"!\nفليس بدقيق؛ لأنه ليس فيهم من هو مختلف فيه، أي: في توثيقه، بل","vol":"11","page":496},{"text":"كلهم ثقات؛ إلا من وثقه ابن حبان. وقد أشار إلى ذلك الهيثمي بقوله (١٠/ ٣٥٤):\n\".. ورجاله وثقوا\".\nوأما قول المعلقين الثلاثة على \"الترغيب\" (٤/ ٣٠٧):\n\"حسن بشواهده\"!\nفهو من جهلهم وغفلتهم؛ لأن التفصيل الوارد فيه ليس له ولا شاهد واحد، بل هو مخالف للحديث الصحيح الذي أشرت إليه آنفًا.\n<span data-type=\"title\" id=toc-5336>٥٣١٨ </span>- (يحشر الناس يوم القيامة عراة حفاة. فقالت أم سلمة: يا رسول الله! وا سوأتاه! ينظر بعضنا إلى بعض؟! فقال: شغل الناس. قلت: ما شغلهم؟ قال: نشر الصحائف؛ فيها مثاقيل الذر ومثاقيل الخردل) .\nمنكر\nأخرجه ابن أبي الدنيا في \"الأهوال\" (٢٣٧/ ٢٣٣) -: حدثنا عمر بن شبة -، والطبراني في \"الأوسط\" (٤/ ٤٦٢) -: حدثنا أحمد بن يحيى الحلواني - قالا: حدثنا سعيد بن سليمان عن عبد الحميد بن سليمان عن محمد بن أبي موسى عن عطاء بن يسار عن أم سلمة قالت: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال الطبراني:\n\"لا يروى عن أم سلمة إلا بهذا الإسناد، تفرد به سعيد\".\nورواه البخاري في \"التاريخ\" (١/ ١/ ٢٣٦-٢٣٧/ ٧٤٧): قال لنا سعيد ابن سليمان به.","vol":"11","page":497},{"text":"قلت: وهو الواسطي، وهو ثقة حافظ من رجال الشيخين.\nلكن شيخه عبد الحميد بن سليمان - وهو الخزاعي الضرير أخو فليح - اتفقوا على تضعيفه؛ إلا أحمد؛ فإنه قال:\n\"ما كان أرى به بأسًا\"! ولذلك؛ قال الحافظ في \"التقريب\":\n\"ضعيف\". ولم يذكر الذهبي في ترجمته من \"الميزان\" إلا أقوال من جرحه، ومنها: قول أبي داود فيه:\n\"غير ثقة\". إلا أن هذه العبارة تحرفت في طبعة الخانجي؛ فصارت هكذا:\n\"وقال أبو داود وغيره: ثقة\"!! وقال الذهبي في \"المغني\":\n\"ضعفوه جدًا\".\nومن هذا التحقيق؛ تعلم خطأ الحافظ المنذري في قوله في هذا الحديث (٤/ ١٩٣):\n\"رواه الطبراني في \"الأوسط\" بإسناد صحيح\"!\nوقلده السيوطي في \"الدر المنثور\" (٦/ ٣١٧) !\nومثله قول الهيثمي في \"المجمع\" (١٠/ ٣٣٣):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، ورجاله رجال \"الصحيح\"؛ غير محمد بن موسى بن أبي عياش؛ وهو ثقة\"!!\nوقد زاد هذا في الوهم شيئين:","vol":"11","page":498},{"text":"الأول: أنه جعل عبد الحميد بن سليمان من رجال \"الصحيح\"، وليس كذلك؛ فإنه لم يرو غير الترمذي وابن ماجه.\nوالآخر: أنه قال: \"محمد بن موسى بن أبي عياش\"! وإنما هو: \"محمد ابن أبي موسى\" كما تقدم في إسناد \"الأوسط\"؛ وكذلك أورده ابن أبي حاتم (٤/ ١/ ٨٤) إلا أنه قال:\n\"ويقال: ابن أبي عياش. روى عن عطاء بن يسار. روى عنه عبد الحميد بن سليمان، وأبو أويس\".\nثم إنني لم أره في \"مسند أم سلمة\" من \"المعجم الكبير\". والله ﷾ أعلم.\nوقد خولف (عبد الحميد) في إسناده ومتنه؛ كما حققته في الكتاب الآخر: \"الصحيحة\" (٣٤٦٩)، وبينت أن الحديث حسن لغيره؛ دون قوله في آخره:\n\"قلت: ما شغلهم؟ ... \" إلخ.\n<span data-type=\"title\" id=toc-5337>٥٣١٩ </span>- (الكيس من دان نفسه وعمل لما بعد الموت، والعاجز من أتبع نفسه هواها وتمنى على الله) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٧١٤١) وفي \"مسند الشاميين\" (ص ٨٥): حدثنا محمد بن عبد الله بن عبد السلام البيروتي - مكحول -: حدثنا إبراهيم بن عمرو بن بكر السكسكي قال: سمعت أبي يحدث عن ثور بن يزيد وغالب بن عبد الله عن مكحول عن ابن غنم عن شداد بن أوس عن النبي - ﷺ - قال: ... فذكره.","vol":"11","page":499},{"text":"قلت: وهذه الطريق ليس فيها أبو بكر بن أبي مريم الضعيف الذي في إسناد أحمد (٤/ ١٢٤)، والترمذي (٢٥٧٧)، والحاكم (١/ ٧٧ و٤/ ٣٢٥) . ولم يتنبه لذلك صاحبنا السلفي فقال: \"رواه أحمد ... \" إلخ!\nومن طريق أبي بكر بن أبي مريم عن ضمرة بن حبيب عن شداد بن أوس. أخرجه الطبراني أيضًا (٧١٤٣) .\nفلعل قول السلفي المذكور كان في الأصل على هذه الطريق؛ فطبع سهوًا على الطريق الأولى! لكن يعكر عليه أنها تبقى حينئذ بدون تعليق. فتأمل!\nوسواء كان هذا أو ذاك؛ فالسكوت عن هذه الطريق غير لائق؛ لأنه قد يوهم من لا علم عنده أنه من الممكن أن يقوى بها طريق ابن أبي مريم! وليس كذلك؛ لأن فيها من هو شر منه؛ ألا وهو إبراهيم بن عمرو بن بكر السكسكي؛ قال الدارقطني:\n\"متروك\". وقال ابن حبان:\n\"يروي عن أبيه الأشياء الموضوعة، وأبوه أيضًا لا شيء\".\nتحريف خطير في حديث ضعيف، واستغلال غير شريف!!\n<span data-type=\"title\" id=toc-5338>٥٣٢٠ </span>- (كان في عماء، فوقه هواء، وما تحته هواء، ثم خلق العرش على الماء) (١) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (رقم ١٠٩٣): حدثا حماد بن سلمة عن يعلى بن عطاء عن وكيع بن حدس عن أبي رزين قال:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" راجع (٤٨٥٨) \". (الناشر)","vol":"11","page":500},{"text":"كان النبي - ﷺ - يكره أن يسأل، فإذا سأله أبو رزين أعجبه، قال: قلت: يا رسول الله! أين كان ربنا قبل أن يخلق السماوات والأرض؟ فقال: ... فذكره.\nقلت: ومن طريق الطيالسي: أخرجه البيهقي في \"الأسماء والصفات\" (ص ٣٧٦) .\nوتابعه جمع عن حماد به.\nأخرجه الترمذي (٣١٠٨)، وابن ماجه (١/ ٧٧-٧٨)، وأحمد في \"المسند\" (٤/ ١١ و١٢) وابنه في \"السنة\" (ص ٤٦)، والبيهقي أيضًا (ص ٤٠٦) كلهم عن حماد به إلا أن البيهقي قال:\n\"ثم خلق العرش، ثم استوى عليه\". وقال الترمذي:\n\"حديث حسن\".\nقلت: وهذا أولى من قول الذهبي في \"العلو\" (ص ١١ - طبع المنار):\n\"رواه الترمذي، وابن ماجه، وإسناده حسن\"!\nإذ كيف يكون حسن الإسناد وفيه وكيع بن حدس هذا، وقال البيهقي عقبه:\n\"تفرد به يعلى بن عطاء عن وكيع بن حدس\".\nوالذهبي نفسه لما أورده في \"الميزان\"؛ قال:\n\"لا يعرف، تفرد عنه يعلى بن عطاء\".\nقلت: فهو مجهول العين، وليس مجهول الحال؛ كما قال ابن القطان فيما نقل عنه في \"التهذيب\"، ولا مجهول الصفة؛ كما زعم الكوثري في تعليقه على","vol":"11","page":501},{"text":"\"الأسماء\" وفي تعليقه على \"السيف الصقيل\" (ص ٩٦) !\nوأما قوله فيه:\n\"في سنده حماد بن سلمة؛ مختلط\"!\nفهو من عدائه للسة وأهلها، وحماد بن سلمة من أئمتها، وممن احتج بهم مسلم في \"صحيحه\"؛ فضلًا عن أصحاب \"السنن\" وغيرهم، وما أحد من الأئمة رماه بالاختلاط؛ وإنما قال بعضهم: إنه تغير.\nفرحم الله ابن المديني حين قال: \"من تكلم في حماد بن سلمة؛ فاتهموه في الدين\".\nفالعلة ممن فوقه كما عرفت.\nومنه تعلم خطأ ابن العربي في \"العارضة\" في قوله:\n\"إن الحديث صحيح سندًا ومتنًا\"! كما نقله عنه الأستاذ الدعاس في تعليقه على \"الترمذي\" وأقره كما هي عامة عادته في النقل!\nأما خطؤه في صحيح السد؛ فواضح مما تقدم.\nوأما تصحيحه لمتنه؛ فموضع نظر، وإن حسنه الترمذي كما سبق! وذلك؛ لأنني لم أجد له شاهدًا إلا قوله:\n\"وكا عرشه على الماء\"؛ فإنه من القرآن، وفي حديث عمران بن حصين عند البخاري وغيره:\n\"وكان الله ولم يكن شيء قبله، وكان عرشه على الماء\".","vol":"11","page":502},{"text":"وأما سوى ذلك؛ فلم أجد له شاهدًا، لا سيما وقد اختلفوا في تفسيره، فلو أنه صح إسناده لوجب التسليم به؛ كسائر أحاديث الصفات.\n(تنبيه): أورد الحافظ الذهبي هذا الحديث في كتابه \"العلو\" (ص ٩٨ - طبع الهند، وص ١١ - طبعة المنار) بإسناده إلى حماد بن سلمة؛ وزاد:\n\"ثم استوى عليه\".\nإلا أنه تحرف لفظه في طبعة المنار؛ فوقع فيه:\n\"استولى عليه\"!!\nوما في الهندية هو الصواب؛ لأنه موافق لمخطوطة الظاهرية (ق ٧/ ١)، ولأنه مفسر في \"العلو\" نفسه من رواية إسحاق بن راهويه بلفظ:\n\"ثم كان العرش، فارتفع عليه\".\nوقد استغل هذا التحريف - جهلًا أو تجاهلًا - أحد جهمية الأزهريين من السوريين في كتاب له - زعم - \"هذه عقيدة السلف والخلف في ذات الله تعالى ... \"؛ عقد فيه فصلًا (ص ٧٨) بعنوان:\n\"التأويل والرسول ﵊ ... \"؛ ذهب فيه إلى أن النبي - ﷺ - أول الاستواء على العرش بالاستيلاء (!) وأنه أشار بذلك إلى أمته باقتفاء أثره بتأويل كل ما يوهم ظاهره التجسيم، وقال:\n\"والسؤال هنا: هل يوجد دليل على ما قلته؟ نعم؛ ها هو الدليل، جاء في كتاب \"العلو\" للذهبي ... \" ثم ساق الحديث بنصه المحرف؛ ثم قال:\n\"فأنت ترى أن النبي - ﷺ - قد أول قوله تعالى: (.... استوى) بقوله:","vol":"11","page":503},{"text":"(استولى عليه) \"! قال:\n\"وبهذا يكون المؤولون قد اقتفوا أثر الرسول ﵊ بصرف كل لفظ عن ظاهره - يفهم منه التجسيم - إلى لفظ آخر ينفي عنه ذلك\"!!!\nقلت: وبذلك أعطى سلاحًا للمعتزلة الذي ينكرون كثيرًا من صفات الله تعالى - كالسمع والبصر، وكرؤيته تعالى - بالتأويل الذي يؤدي إلى التعطيل، قال المؤلف نفسه عنهم (ص ١٢٣):\n\"بادعاء أن رؤية الله مستحيلة، فهي تقتضي الجسمية، والجسمية والجهة عندهم كفر\".\nقلت: وهذا ما يصرح به هذا المؤلف الأنوك! في كثير من المواضع، فإذن المعتزلة على حق عنده، بل هو منهم؛ ولو تظاهر بأنه من أهل السنة والجماعة! فهو ينكر علو الله على خلقه، وأن القرآن كلام الله حقيقة؛ بحجة أن ذلك تجسيم وتشبيه!! ويتظاهر بأنه يؤمن برؤية الله في الآخرة تبعًا للأشاعرة، ويتجاهل أن ذلك يستلزم التجسيم على مذهبه؛ وكذا الجهة.\nولكن ذاك السلاح غير ماض؛ لأنه قائم على حديث لا وجود له إلا في ذهنه ضعيف السند، فيبادر إلى الإجابة عن ذلك بقوله:\n\"وسواء أكان الحديث صحيحًا أو ضعيفًا؛ فلا أقل من أن يحمل على التفسير\"!!\nما هذا الكلام أيها الأنوك الأحمق؟!! فما هو الذي يقابل التفسير الذي","vol":"11","page":504},{"text":"ينبغي أن يحمل الحديث عليه إذا صح؟!\nوبعبارة أخرى: فالحديث صحيح أو ضعيف، فإذا كان صحيحًا، فماذا؟ وإذا كان ضعيفًا؛ فماذا؟!\nأليس في كل من الحالين يحمل الحديث على التفسير؟! ولكن في حالة كونه ضعيفًا؛ ما قيمة هذا التفسير الذي لم يثبت عنه - ﷺ -؟!\nوجملة القول: أن هذا الكلام ركيك جدًا، يدل على عجمة هذا الجهمي، وليس ذلك في لسانه فقط، بل وفي تفكيره أيضًا؛ لأنه في الوقت الذي يقطع بأن هناك دليلًا على أن الرسول أول كما تقدم، ويكرر ذلك في مواضع أخر؛ فيقول (ص ٨٠):\n\"فإذا كان الرسول ﵊ قد فسر الاستواء بالاستيلاء؛ فهذا هو التأويل بعينه\"! إذ إنه يقول هذا الكلام الذي لا يشعر أنه به يهدم ما بنى؛ لجهله بكون الحديث صحيحًا أو ضعيفًا، فكيف وقد صرح جازمًا بضعفه في مكان ثالث، فقال (ص ١٠٣):\n\"وقدمت لك أن الرسول ﵊ فسر الاستواء بالاستيلاء؛ حتى وإن كان أثرًا ضعيفًا؛ فيستأنس به في التأويل\"!!\nإذن؛ هو ليس بدليل؛ لأن الدليل لا يستأنس به فقط، بل ويحتج به، فكيف جاز له أن يتقول على رسول الله - ﷺ - فيقول: \"إنه فسر الاستواء بالاستيلاء\"؟! فليتبوأ - إذن - مقعده من النار!\nثم ما فائدة هذا التأويل الذي ذهب إليه الأشاعرة وغيرهم من الجهمية والمعطلة","vol":"11","page":505},{"text":"- مع بطلانه في نفسه عندنا - ما داموا هم أنفسهم لا يأخذون به إلا مع تأويله أيضًا؟!، ذلك لأنهم قد أورد عليهم أهل السنة حقًا أن تأويل الاستواء بالاستيلاء؛ معناه: أنه لم يكن مستوليًا عليه من قبل، لا سيما بملاحظة الآية التي فيها: (ثم استوى على العرش)؛ فإن (ثم) تفيد التراخي كما هو معلوم، وهذا التأويل مما لا يقول به مسلم؛ لأنه صريح في أن الله لم يكن مستوليًا عليه سابقًا؛ بل كان مغلوبًا على أمره، ثم استولى عليه! لا سيما وهم يستشهدون بذاك الشعر:\nقد استوى بشر على العراق * * * بغير سيف ولا دم مهراق!\nتعالى الله عما يقول الظالمون علوًا كبيرًا!\nفلما أورد هذا عليهم؛ انفكوا عنه؛ فقال بعض متأخريهم - كما نقله هذا الأزهري (ص ٢٥) -:\n\"ولكن لا يخفى عليك الفرق بين استيلاء المخلوق واستيلاء الخالق\"!\nوقال الكوثري في تعليقه على \"الأسماء\" (ص ٤٠٦،٤١٠):\n\"ومن حمله على معنى الاستيلاء؛ حمله عليه بتجريده من معنى المغالبة\"!\nفأقول: إذا جردتم \"الاستيلاء\" من معنى المغالبة؛ فقد أبطلتم تأويلكم من أصله؛ لأن الاستيلاء يلازمه المغالبة عادة كما تدل عليه البيت المشار إليه، فإذا كان لا بد من التجريد تمسكًا بالتنزيه؛ فهلا قلتم كما قال السلف: \"استوى: استعلى\"؛ ثم جردتم الاستعلاء من كل ما لا يليق بالله تعالى؛ كالمكان، والاستقرار، ونحو ذلك، لا سيما وذلك غير لازم من الاستعلاء حتى في المخلوق؛","vol":"11","page":506},{"text":"فالسماء فوق الأرض ومستعلية عليها، ومع ذلك فهي غير مستقرة عليها، ولا هي بحاجة إليها، فالله تعالى أولى بأن لا يلزم من استعلائه على المخلوقات كلها استقراره عليها، أو حاجته إليها سبحانه، وهو الغني عن العالمين.\nومن مثل هذا؛ يتبين للقارىء اللبيب أن مذهب السلف أسلم وأعلم وأحكم، وليس العكس؛ خلافًا لما اشتهر عند المتأخرين من علماء الكلام.\n<span data-type=\"title\" id=toc-5339>٥٣٢١ </span>- (تكبيرات، وتسبيحات، وتحميدات مئة؛ حين تريدان أن تناما، فتبيتان على ألف حسنة، ومثلها حين تصبحان، فتقومان على ألف حسنة) .\nمنكر بهذا التمام\nأخرجه أبو نعيم في \"الحلية\" (١/ ٦٩)، وكذا أبو داود (٢/ ٣٢٣) - إلا أنه لم يسق لفظه - كلاهما من طريق يزيد بن عبد الله بن الهاد عن محمد بن كعب القرظي عن شبث بن ربعي عن علي بن أبي طالب ﵁ أنه قال:\nقدم على رسول الله - ﷺ - بسبي، فقال علي لفاطمة: ائتي أباك؛ فسليه خادمًا نتقي به العمل، فأتت أباها حين أمست، فقال لها:\n\"ما لك يا بنية؟! \" قالت: لا شيء، جئت لأسلم عليك، واستحيت أن تسأله شيئًا، فلما رجعت قال لها علي: ما فعلت؟ قالت: لم أسأله شيئًا واستحييت منه.\nحتى إذا كانت الليلة القابلة قال لها: ائتي أباك فسليه خادمًا تتقين به العمل، فأتت أباها، فاستحيت أن تسأله شيئًا.","vol":"11","page":507},{"text":"حتى إذا كانت الليلة الثالثة مساءً؛ خرجنا جميعًا حتى أتينا رسول الله - ﷺ - فقال:\n\"ما أتى بكما؟! \". فقال علي: يا رسول الله! شق علينا العمل، فأردنا أن تعطينا خادمًا نتقي به العمل! فقال لهما رسول الله - ﷺ -:\n\"هل أدلكما على خير لكما من حمر النعم؟ \" قال علي: يا رسول الله! نعم. قال: ... فذكره.\nفقال علي: فما فاتتني منذ سمعتها من رسول الله - ﷺ - إلا ليلة صفين؛ فإني نسيتها، حتى ذكرتها من آخر الليل فقلتها.\nقلت: وهذا إساد ضعيف، رجاله ثقات؛ غير شبث بن ربعي؛ ذكره البخاري في \"الضعفاء\"، وقال:\n\"روى عنه محمد بن كعب، لا يصح، ولا نعلمه سمع من شبث\".\nولم يذكروا عنه راويًا آخر سوى سليمان التيمي؛ فهو غير مشهور.\nوقد ذكره ابن حبان في \"الثقات\"؛ ولكنه وصفه بأنه يخطىء.\nوهذا أدق وأصح من قول أبي حاتم فيه (٢/ ١/ ٣٨٨):\n\"حديثه مستقيم، لا أعلم به بأسًا\"!\nوذلك لأنه - مع قلة حديثه - قد روى هذا الحديث عن علي، وقد رواه عنه جمع من الثقات، فلم يذكروا فيه قوله:\n\"ومثلها حين تصبحان ... \"؛ فهي زيادة منكرة.","vol":"11","page":508},{"text":"وقد خالفهم في مواطن أخرى؛ منها قوله:\nفأتت أباها حين أمست، فقال لها ... إلى قوله:\nثم أخرجنا جميعًا حتى أتينا رسول الله - ﷺ - فقال: \"ما أتى بكما ... \"؛ فإنه مخالف لرواية \"الصحيحين\" من طريق ابن أبي ليلى عن علي بلفظ:\nفأتت النبي - ﷺ - تسأله خادمًا، فلم تجده، فذكرت ذلك لعائشة، فلما جاء أخبرته، قال: فجاءنا وقد أخذنا مضاجعنا، فذهبت أقوم فقال: \"مكانك\". فجلس بيننا؛ حتى وجدت برد قدميه على صدري، فقال:\n\"ألا أدلكما على ما هو خير لكما من خادم؟! \".\nومنها قوله: \"حمر النعم\"؛ فإنه خلاف رواية \"الصحيحين\" كما ترى!\nوقد تكلم الحافظ على الحديث وجمع طرقه وألفاظه - كما هي عادته -، وذكر رواية شبث هذه مشيرًا إلى ما فيها من المخالفة؛ وقال (١١/ ١٠١):\n\"فيحتمل أن تكون قصة أخرى\"!!\nقلت: هذا احتمال بعيد! ثم إنه إنما يصار إلى مثله فيما ثبت سنده، وليس الأمر كذلك هنا؛ لما عرفت من حال شبث هذا، وأما دعمه لذلك بقوله:\n\"فقد أخرج أبو داود من طريق أم الحكم أو ضباعة بنت الزبير؛ أي: ابن عبد المطلب قالت:\nأصاب رسول الله - ﷺ - سبيًا، فذهبت أنا وأختي فاطمة بنت رسول الله - ﷺ - نشكو إليه ما نحن فيه، وسألناه أن يأمر لنا بشيء من السبي، فقال:","vol":"11","page":509},{"text":"\"سبقكن يتامى بدر ... \". فذكر قصة التسبيح إثر كل صلاة، ولم يذكر قصة التسبيح عند النوم، فلعله علم فاطمة في كل مرة أحد الذكرين\"!!\nقلت: هذه غير تلك قطعًا، مع ثبوت سندها؛ فإن فيها ذهاب فاطمة مع أم الحكم - وهي بنت الزبير بن عبد المطلب، وقيل: هي ضباعة نفسها - أو مع ضباعة. وفي تلك أنها ذهبت مع علي. وفيها ذكر التسبيح إثر الصلاة؛ دون التسبيح عند النوم. فتأمل!\nثم إن شبثًا هذا قد قيل في ترجمته أقوال عجيبة، يدل مجموعها على أنه كان مضطرب البال، لا يكاد يستقر على حال، تارة إلى اليمين، وتارة إلى الشمال، وقد لخص تلك الأقوال الحافظ ابن حجر في \"التقريب\"؛ فقال:\n\" ... مخضرم.\n١- كان مؤذ سجاح ثم أسلم.\n٢- ثم كان ممن أعان على عثمان.\n٣- ثم صحب عليًا.\n٤- ثم صار من الخوارج عليه.\n٥- ثم تاب فحضر قتل الحسين.\n٦- ثم كان ممن طلب بدم الحسين مع المختار.\n٧- ثم ولي شرطة الكوفة.\n٨- ثم حضر قتل المختار، ومات بالكوفة في حدود الثمانين\"!","vol":"11","page":510},{"text":"ولم يذكر الحافظ رأيه فيه ومرتبته في الرواية، وكأن ذلك لهذا الاضطراب الذي شرحه بإيجاز، والذي يدل على عدم استقرار ذهنه، وسلامة فكره. والله أعلم.\nومثل حديثه هذا في النكارة: ما أورده الحافظ إبراهيم الناجي في \"عجالة الإملاء\" (ص ٨٥) من رواية عبد بن حميد - في مسند علي - من \"مسنده\": أخبرنا يزيد بن هارون: أخبرنا مسلم بن عبيد عن أبي عبد الله عن أبي جعفر مولى علي بن أبي طالب أن عليًا قال في يوم: قال نبي الله - ﷺ - لفاطمة:\n\"سبحي حين تنامين ثلاثًا وثلاثين، واحمدي ثلاثًا وثلاثين، وكبري أربعًا وثلاثين، فهذه مئة، وهي ألف حسنة؛ من قالها كل ليلة حين ينام؛ فهي خير له من أن يعتق رقبة كل ليلة، وكل عرق في جسده يمحى به عنه سيئة، ويكتب له حسنة\".\nقال علي: فما تركتهن منذ سمعت فاطمة قالتها لي، ولا يوم صفين.\nقال الحافظ الناجي:\n\"وهذا منكر إسنادًا ومتنًا، ولا أعرف أبا جعفر مولى علي، ولا أبا عبد الله الراوي عنه، إن لم يكونا مصحفين، والعلم عند الله\".\nحديث الكروبيين.\n<span data-type=\"title\" id=toc-5340>٥٣٢٢ </span>- (ينزل أهل السماء الدنيا - وهم أكثر من أهل الأرض، ومن الجن والإنس -، فيقول أهل الأرض: أفيكم ربنا؟ فيقولون: لا، وسيأتي، ثم تشقق السماء الثانية ... (وساق الحديث إلى السماء","vol":"11","page":511},{"text":"السابعة، قال:) فيقولون: أفيكم ربنا؟ فيقولون: لا، وسيأتي، ثم يأتي الرب ﵎ في الكروبيين، وهو أكثر من أهل السماوات والأرض) .\nمنكر موقوف\nأخرجه عثمان بن سعيد الدارمي في \"الرد على الجهمية\" (ص ٤٣) - وهذا السياق له -، وابن جرير (١٩/ ٥)، والحاكم (٤/ ٥٦٩-٥٧٠) من طريق علي بن زيد عن يوسف بن مهران عن ابن عباس ﵄ في هذه الآية: (يوم تشقق السماء بالغمام ونزل الملائكة تنزيلًا)؛ قال: ... فذكره. وقال الحاكم:\n\"رواة هذا الحديث - عن آخرهم - محتج بهم؛ غير علي بن زيد بن جدعان القرشي، وهو - وإن كان موقوفًا على ابن عباس -؛ فإنه عجيب بمرة\".\nوأما الذهبي؛ فعلى خلاف عادته قال:\n\"قلت: إسناده قوي\" (١) !\n<span data-type=\"title\" id=toc-5341>٥٣٢٣ </span>- (إن الله تعالى لا يؤخر نفسًا إذا جاء أجلها، وإنما زيادة العمر بالذرية الصالحة يرزقها العبد، فيدعون له من بعده، فيلحقه دعاؤهم في قبره، فذلك زيادة العمر) .\nمنكر\nأخرجه ابن أبي حاتم في \"تفسيره\" من طريق الوليد بن عبد الملك ابن عبيد الله بن مسرح: حدثنا سليمان بن عطاء عن مسلمة بن عبد الله عن عمه أبي مشجعة بن ربعي عن أبي الدرداء ﵁ قال:\nذكرنا [زيادة العمر] عند رسول الله - ﷺ -؟ فقال: ... فذكره.\nنقلته من \"تفسير ابن كثير\" (٧/ ٥٤)، ووقع فيه أخطاء كثيرة في رجال\n_________\n(١) سكت الشيخ - ﵀ - عن ذكر علته لظهورها، وهي ضعف ابن جدعان. (الناشر)","vol":"11","page":512},{"text":"إسناده، صححتها من كتب الرجال (١)، ويبدو لي أن في أول متنه سقطًا لعله قولهم:\nقوله تعالى: (وما يعمر من معمر ...) الآية، أو نحوه.\nثم تحققت من ذلك كما يأتي.\nوسكت عن إسناده ابن كثير، وهو إسناد ضعيف مظلم مسلسل بالمجهولين:\n١- أبو مشجعة هذا؛ لم يذكروا له راويًا غير ابن أخيه مسلمة بن عبد الله؛ وقال الحافظ:\n\"مقبول\"؛ يعني: عند المتابعة، وإلا؛ فهو لين الحديث.\n٢- مسلمة بن عبد الله الجهني؛ قال دحيم:\n\"لم يرو عنه أحد نعرفه غير الشعيثي\". وقال الحافظ أيضًا:\n\"مقبول\".\n٣- سليمان بن عطاء - وهو ابن قيس القرشي - متفق على تضعيفه، بل قال ابن حبان في \"الضعفاء والمجروحين\" (١/ ٣٢٩):\n\"روى عن مسلمة بن عبد الله الجهني عن عمه أبي مشجعة بن ربعي أشياء موضوعة لا تشبه حديث الثقات، فلست أدري؛ التخليط فيها منه أو من مسلمة ابن عبد الله؟! \".\n_________\n(١) ثم تأكدت من ذلك حينما وقفت على الحديث عن ابن حبان وغيره؛ كما سيأتي، ومنها استدركت الزيادة التي بين المعكوفتين.","vol":"11","page":513},{"text":"وأما الوليد بن عبد الملك؛ فقال ابن أبي حاتم (٤/ ٢/ ١٠) عن أبيه:\n\"صدوق\".\nوذكر أنه روى عنه أبوه، وكذا أبو زرعة، ورواية هذا عنه توثيق منه له؛ كما هو معروف عنه.\nفآفة الحديث ممن فوقه.\nوقد أخرجه من طريقه أيضًا: ابن حبان، وابن عدي (ق ١٦٠/ ١)، والطبراني في \"الأوسط\" (١/ ١٩٠/ ٢ - مصورة الجامعة)؛ وفي روايتهم ما أشرت إليه من السقط في \"تفسير ابن كثير\".\nوهذا الحديث مما فات السيوطي؛ فلم يورده في \"الجامع الكبير\"، بل ولا في \"الدرالمنثور\" في تفسير الآية: (وما يعمر من معمر ...) ! وإنما أورد فيها الحديث الآتي بعده، ولم يورده أيضًا في آخر سورة (المنافقون) في قوله تعالى: (ولن يؤخر الله نفسًا إذا جاء أجلها والله خبير بما تعملون) . وهو بها أليق وألصق، وهي بمعنى الطرف الأول من الحديث.\nوأما سائره؛ فمنكر لا شاهد له، بل هو مخالف لبعض الأحاديث الصحيحة المصرحة بأن هناك أسبابًا شرعية لإطالة العمر؛ كقوله - ﷺ -:\n\"من أحب أن يبسط له في رزقه، وأن ينسأ له في أثره (وفي رواية: أجله)؛ فليصل رحمه\"؛ أخرجه الشيخان من حديث أنس، وله شواهد خرجت بعضها في \"صحيح أبي داود\" (١٤٨٦) . وكقوله - ﷺ -:\n\"حسن الخلق وحسن الجوار؛ يعمران الديار، ويزيدان في الأعمار\". أخرجه","vol":"11","page":514},{"text":"أحمد بسند صحيح؛ كما تراه مبينًا في \"الصحيحة\" (٥١٩) .\nوقد يظن بعض الناس أن هذه الأحاديث تخالف الآية السابقة: (ولن يؤخر الله نفسًا إذا جاء أجلها ...)، وغيرها من الآيات والأحاديث التي في معناها!\nوالحقيقة؛ أنه لا مخالفة؛ لأن الأحاديث المذكورة آنفًا إنما تتحدث عن مبدأ الأخذ بالأسباب، ولا تتحدث عما سبق في علم الله الأزلي من الآجال المحددة؛ فإن علم الله تعالى لا يتغير ولا يتبدل؛ تمامًا كما هو الشأن في الأعمال الصالحة والطالحة، والسعادة والشقاوة، فالآيات والأحاديث التي تأمر بالإيمان والعمل الصالح، وتنهى عن نقيضهما لا تكاد تحصى، وفي بعضها يقول الله تعالى: (ادخلوا الجنة بما كنتم تعملون)، وقد ذكر العلماء المحققون أن الباء في هذه الآية؛ إنما هي باء السببية، فذلك كله لا ينافي ما سبق في علم الله تعالى من السعادة والشقاوة، بل إنما هما أمران متلازمان: السعادة مع العمل الصالح، والشقاوة مع العمل الطالح. وهذا صريح في قوله - ﷺ -:\n\"إن أحدكم ليعمل بعمل أهل الجنة، حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتاب، فيعمل بعمل أهل النار، فيدخلها، وإن أحدكم ليعمل بعمل أهل النار، حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتاب، فيعمل بعمل أهل الجنة، فيدخلها\". أخرجه الشيخان وغيرهما، وهو مخرج في \"تخريج السنة\" (١٧٥-١٧٦) .\nفانظر كيف أن نهاية الأمر كان مقرونًا بالعمل دخول الجنة والنار.\nفكما أنه لا يقال: إن العمل ليس سببًا للدخول؛ فكذلك لا يقال: إن صلة الرحم وغيرها ليست سببًا لطول العمر بحجة أن العمر محدود؛ فإن الدخول أيضًا","vol":"11","page":515},{"text":"محدود: (فريق في الجنة وفريق في السعير) .\nوما أحسن وأجمل جواب النبي - ﷺ - لما حدث أصحابه بقوله:\n\"ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة\". فقالوا: أفلا نتكل على كتابنا وندع العمل؟! فقال - ﷺ -:\n\"اعملوا؛ فكل ميسر لما خلق له: أما من كان من أهل السعادة؛ فييسر لعمل أهل السعادة، وأما من كان من أهل الشقاوة؛ فييسر لعمل أهل الشقاوة\". ثم قرأ: (فأما من أعطى واتقى. وصدق بالحسنى. فسنيسره لليسرى)، إلى قوله: (فسنيسره للعسرى) . أخرجه الشيخان.\nوجملة القول: أن الله ﵎ جعل لكل شيء سببًا، فالعمل الصالح سبب لدخول الجنة، والعمل السيىء لدخول النار، فكذلك جعل بعض الأخلاق الصالحة سببًا لطول العمر. فكما أنه لا منافاة بين العمل وما كتب لصاحبه عند ربه؛ فكذلك لا منافاة بين الأخلاق الصالحة وما كتب لصاحبها عند ربه، بل كل ميسر لما خلق له.\nوأنت إذا تأملت هذا؛ نجوت من الاضطراب الذي خاض فيه كثير من العلماء؛ مما لا يكاد الباحث يخلص منه بنتيجة ظاهرة سوى قيل وقال، والأمر واضح على ما شرحنا والحمد لله، وإن شئت أن تقف على كلماتهم في ذلك؛ فراجع \"روح المعاني\" للعلامة الآلوسي (٧/ ١٦٩-١٧٠) .\n<span data-type=\"title\" id=toc-5342>٥٣٢٤ </span>- (من قرأ: (إنا أنزلناه في ليلة القدر)؛ عدلت بربع القرآن ...) .\nموضوع\nرواه ابن نصر في \"قيام الليل\" (ص ١١٣ - الأثرية) من طريق","vol":"11","page":516},{"text":"عمر بن رياح: سمعت يزيد الرقاشي عن أنس ﵁ عن النبي - ﷺ - قال: ... فذكره. وله عنده تتمة حذفتها؛ لثبوتها في أحاديث أخرى.\nوهذا القدر منه موضوع؛ لتفرد عمر بن رياح به؛ قال البخاري في \"التاريخ الكبير\" (٦/ ١٥٦/ ٢٠٠٩):\n\"قال عمرو بن علي: هو دجال\". وقال ابن حبان في \"الضعفاء\" (٢/ ٨٦):\n\"كان ممن يروي الموضوعات عن الأثبات، لا يحل كتابة حديثه إلا على جهة التعجب\".\nويزيد الرقاشي ضعيف؛ كما تقدم مرارًا.\n<span data-type=\"title\" id=toc-5343>٥٣٢٥ </span>- (كنت ردف رسول الله - ﷺ -؛ وأعرابي معه ابنة له حسناء، فجعل الأعرابي يعرضها لرسول الله - ﷺ -؛ رجاء أن يتزوجها. قال: فجعلت ألتفت إليها، وجعل رسول الله - ﷺ - يأخذ برأسي فيلويه ...) الحديث.\nمنكر بهذا السياق\nأخرجه أبو يعلى في \"مسنده\" (١٢/ ٩٧/ ٦٧٣١) من طريق قبيصة بن عقبة عن يونس بن أبي إسحاق عن أبي إسحاق عن سعيد ابن جبير عن ابن عباس عن الفضل بن عباس قال: ... فذكره.\nقلت: وهذا إسناد ظاهرة الصحة، وقد جرى على ذلك الحافظ ابن حجر؛ فقال في \"الفتح\" (٤/ ٥٨ - بولاق):\n\"رواه أبو يعلى بإسناد قوي\"!\nقلت: وهو في نقدي معلول، فعزمت على بيان ذلك؛ أداءً للأمانة العلمية،","vol":"11","page":517},{"text":"ولكي لا يغتر به بعض الطلبة ممن لا معرفة عندهم بعلل الحديث، كما وقع ذلك لبعض الطلاب المعاصرين ممن كتب في حجاب المرأة، وللمعلق على \"مسند أبي يعلى\" (١٢/ ٩٧) ! فأقول:\nفيه ثلاث علل:\nالأولى: أبو إسحاق - وهو عمرو بن عبد الله السبيعي -؛ فإنه مع كونه من رجال الشيخين؛ فإنه مدلس، وكان اختلط في آخره. قال الحافظ ابن حجر في مقدمة \"الفتح\" (ص ٤٣١):\n\"أحد الأعلام الأثبات قبل اختلاطه\".\nوقد أورده ابن الصلاح وغيره في جملة المختلطين، وحكمهم: الاحتجاج بهم بما حدثوا به قبل اختلاطهم، بخلاف ما حدثوا به بعد اختلاطهم؛ فلا يحتج به، ومثله ما لم يتبين أحدث به قبل الاختلاط أم بعده؟ كما هو الشأن في هذا الحديث؛ فإني لم أجد من صرح بأن ابنه يونس بن أبي إسحاق سمع منه قبل الاختلاط.\nثم هو - إلى ذلك - قد عنعنه.\nالثانية: يونس بن أبي إسحاق، وإن كان قد احتج به مسلم؛ فلعل ذلك منه على سبيل الاختيار والانتقاء من حديثه؛ فقد قال الحافظ فيه في كتابه \"تقريب التهذيب\":\n\"صدوق يهم قليلًا\".\nقلت: وقد خالفه في متنه ابنه إسرائيل - كما يأتي -؛ وهو أوثق منه.","vol":"11","page":518},{"text":"الثالثة: قبيصة بن عقبة؛ قال الحافظ:\n\"صدوق ربما خالف\".\nواعلم أنه مما لا يخفى علي - والحمد لله - أن مثل هذا الجرح والذي قبله مما لا يسقط صاحبه من مرتبة الاحتجاج بحديثه مطلقًا! كلا، ولكن قل من يعلم من المشتغلين بهذا العلم أن مثله مما يعرض صاحبه لنقد حديثه عند مخالفته لمن هو أوثق منه، فيصير بسبب ذلك حديثه شاذًا، أو منكرًا.\nوهذا هو الواقع في هذا الحديث؛ فقد جاء من طرق دون قوله:\n(فجعل الأعرابي يعرضها لرسول الله - ﷺ - رجاء أن يتزوجها) !\nبل جاء كذلك من طريق إسرائيل عن أبي إسحاق به.\nأخرجه أحمد (١/ ٢١٣) قال: حدثنا حجين بن المثنى وأبو أحمد (يعني: الزبيري) - المعنى - قالا: حدثنا إسرائيل عن أبي إسحاق به؛ دون الزيادة.\nأما الطريق الثانية؛ فهي من رواية الحكم بن عتيبة عن ابن عباس به.\nأخرجه أحمد أيضًا (١/ ١١٣)؛ ورجاله ثقات كالذي قبله.\nقلت: فاتفاق هذه الطرق الثلاث على خلاف رواية يونس؛ لدليل واضح على شذوذ ما تفرد به دونهم، بل وعلى نكارته؛ فإنه يحتمل أن يكون ذلك من أبي إسحاق نفسه، حدث به في حالة اختلاطه؛ فذكرها تارة، فسمعها منه يونس،","vol":"11","page":519},{"text":"ولم يذكرها تارة، فلم يذكرها إسرائيل في حديثه عنه؛ وهذا هو الصواب؛ لموافقته للطرق الأخرى.\nويؤيده: أن سليمان بن يسار رواه أيضًا عن ابن عباس مثله دون الزيادة؛ لكنه جعله من مسند ابن عباس، وذكر أن السائل إنما هي المرأة الخثعمية، وأنها هي التي كان ينظر الفضل إليها، وأنها قالت: يا رسول الله! إن فريضة الله الحج أدركت أبي شيخًا كبيرًا.. (١) .\nفتأول الحافظ قولها: \"أبي\" بأنها لعلها أرادت به جدها؛ لأن أباها كان معها!\nوهذا التأويل لو كان للتوفيق بين حديث \"الصحيحين\" من جهة وحديث الترجمة من جهة أخرى؛ لكان لا وجه له عندي؛ لم ذكرته من المخالفة فيها، ولك لما كانت الطرق الثلاث متفقة على أن أباها كان معها؛ كان لا بد من التأويل المذكور. والله أعلم.\nويؤيده أيضًا: أن الحديث قد جاء من حديث علي ﵁ مطولًا، وفيه قصة الفضل مع الخثعمية، وليس فيها تلك الزيادة (٢)؛ فثبت أنها منكرة.\n(تنبيه): كان في آخر الحديث:\nوكان رسول الله - ﷺ - يلبي حتى رمى جمرة العقبة.\nفحذفته مشيرًا إلى ذلك بالنقط (...)، وبقولي: (الحديث)؛ لأن هذا القدر منه صحيح، رواه الشيخان وغيرهما، وهو مخرج في \"الإرواء\" (رقم ١٠٩٨) .\n_________\n(١) أخرجه الشيخان وغيرهما، وهو مخرج في \" جلباب المرأة المسلمة \" (ص ٦١ / المعارف) (الناشر)\n(٢) أخرجه أحمد وغيره، وهو مخرج في المصدر السابق. (الناشر)","vol":"11","page":520},{"text":"<span data-type=\"title\" id=toc-5345>٥٣٢٦ </span>- (زينوا أصواتكم بالقرآن) .\nمنكر مقلوب\nتفرد بروايته - هكذا - الخطابي في \"معالم السنن\" (٢/ ١٣٨) من طريق الدبري عن عبد الرزاق: أخبرنا معمر عن منصور عن طلحة عن عبد الرحمن بن عوسجة عن البراء أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهو إسناد ضعيف، ومتن منكر مقلوب، ولولا أن الخطابي - عفا الله عنا وعنه - أورده مصححًا إياه، ومحتجًا به على أن اللفظ الذي في \"سنن أبي داود\" وغيره من طريق الأعمش عن طلحة بلفظ:\n\"زينوا القرآن بأصواتكم\"، مقلوب عنده (١) ! لولا ذلك لما تكلفت مؤنة الرد عليه، وبيان خطأ ما ذهب إليه رواية ومعنى.\nأما الرواية: فالرد عليه من وجوه:\nالأول: أن الإسناد الذي ساقه لا تقوم به حجة؛ لأنه من رواية الدبري عن عبد الرزاق؛ فإن الدبري - مع أنه قد تكلم بعضهم فيه؛ فإنه - ممن سمع من عبد الرزاق بعد اختلاطه؛ قال ابن الصلاح:\n\"وجدت فيما روى الطبراني عن الدبري عنه أحاديث استنكرتها جدًا، فأحلت أمرها على ذلك\".\nالثاني: أنه خالفه الإمام الحجة، الإمام أحمد - إسنادًا ومتنًا -؛ فقال في \"مسنده\" (٤/ ٢٩٦): حدثنا عبد الرزاق: أنبأنا سفيان عن منصور والأعمش عن طلحة بلفظ أبي داود.\n_________\n(١) وأقره على ذلك السندي في حاشيته على \" السندي \" (١ / ١٥٧) !","vol":"11","page":521},{"text":"فهذا هو المحفوظ عن عبد الرزاق بهذا الإسناد الصحيح عن منصور.\nوأحمد ممن سمع من عبد الرزاق قبل اختلاطه.\nوقد تابعه عبيد الله بن موسى عن سفيان به.\nأخرجه ابن حبان (٦٦٠ - موارد)، والدارمي (٢/ ٢٧٤) .\nوقد تابع سفيان - وهو الثوري - إبراهيم بن طهمان عن منصور والحكم عن طلحة بن مصرف به.\nأخرجه الحاكم (١/ ٥٧٥) .\nوعنده (١/ ٥٧١-٥٧٢) طرق أخرى عن منصور وحده.\nالثالث: أن منصورًا قد تابعه الأعمش والحكم كما رأيت.\nوتابعهم شعبة عن طلحة به.\nأخرجه الطيالسي (٧٣٨)، وأحمد (٤/ ٣٠٤)، والحاكم (١/ ٥٧٣) .\nولهم عنده متابعون آخرون كثيرون، وفيما ذكرنا كفاية.\nالرابع: أن طلحة - وهو ابن مصرف - قد تابعه جماعة:\nمنهم زبيد بن الحارث عن عبد الرحمن بن عوسجة به.\nأخرجه الحاكم (١/ ٥٧٥)، والخطيب (٤/ ٢٦١) .\nالخامس: أن عبد الرحمن بن عوسجة قد تابعه عن البراء: زاذان أبو عمر، وعدي بن ثابت، وأوس بن ضمعج.","vol":"11","page":522},{"text":"أخرج أحاديثهم الحاكم باللفظ المحفوظ؛ إلا أن زاذان زاد فقال:\n\".. فإن الصوت الحسن يزيد القرآن حسنًا\".\nوأخرجه الدارمي (٢/ ٢٧٤) أيضًا، وتمام في \"الفوائد\".\nوسنده جيد؛ كما بينته في \"صحيح أبي داود\" (١٣٢٠) وفي الكتاب الآخر (٧٧١) .\nالسادس: أن البراء تابعه جمع من الصحابة باللفظ المحفوظ، منهم: عائشة وأبو هريرة، وعبد الله بن مسعود، وقد خرجت أحاديثهم في \"الصحيح\" تحت الرقم المذكور آنفًا.\nأقول: ففي هذه الطرق والمتابعات والشواهد دلالة قاطعة على أن حديث الترجمة منكر مقلوب؛ لمخالفة راويه هذه الروايات، والنكارة تثبت بأقل من ذلك؛ كما لا يخفى على المشتغلين بهذا العلم الشريف.\nفإن قيل: لم يتفرد الدبري بالحديث؛ فقد قال الحاكم (١/ ٥٧٢): حدثنا عبد الله بن سعد: حدثنا إبراهيم بن إسحاق الأنماطي: حدثنا عبد الرحمن بن بشر: حدثنا عبد الرزاق: أنبأ معمر والثوري عن الأعمش بإسناده المتقدم بلفظ:\n\"زينوا أصواتكم بالقرآن\".\nفأقول: رجال إسناده ثقات معروفون؛ غير عبد الله بن سعد؛ فإني لم أجد له ترجمة فيما لدي من المصادر الآن، فإن كان ثقة كالذين فوقه؛ فيكون الوهم من عبد الرزاق نفسه؛ لاختلاطه كما تقدم، ولأننا لا ندري أسمع من عبد الرزاق قبل الاختلاط أم بعده؟ والثاني هو الأقرب؛ لأن عبد الرزاق مات سنة (٢١١)،","vol":"11","page":523},{"text":"وابن بشر سنة (٢٦٠) أو (٢٦٢)، فبين وفاتيهما قرابة خمسين سنة، ومعنى هذا أنه سمع منه في آخر حياته! والله أعلم.\nوجملة القول: أن حديث الترجمة هو المقلوب يقينًا، وهو إما منكر أو شاذ في اصطلاحهم.\nهذا من حيث الرواية.\nوأما المعنى: فقال الخطابي - في الحديث المحفوظ: \"زينوا القرآن بأصواتكم\" -:\n\"معناه: زينوا أصواتكم بالقرآن! من باب المقلوب كما قالوا: عرضت الناقة على الحوض؛ أي: عرضت الحوض على الناقة. وكقولهم: إذا طلعت الشعرى واستوى العود على الحرباء؛ أي: استوى الحرباء على العود\".\nثم روى بإسناده الصحيح عن شعبة قال: نهاني أيوب أن أحدث: \"زينوا القرآن بأصواتكم\". ثم قال:\n\"قلت: ورواه معمر عن منصور عن طلحة، فقدم الأصوات على القرآن، وهو الصحيح\"، ثم ساق إسناده إلى الدبري بسنده المتقدم. ثم قال:\n\"والمعنى: اشغلوا أصواتكم بالقرآن، والهجوا بقراءته، واتخذوه شعارًا وزينة\".\nوالجواب من وجوه:\nأولًا: أن القلب المدعى خلاف الأصل؛ فالواجب التمسك بالأصل ما دام ممكنًا، وهو كذلك هنا عند الجمهور؛ كما سيأتي.\nثانيًا: ما رواه عن شعبة أن أيوب نهاه أن يحدث بحديث: \"زينوا","vol":"11","page":524},{"text":"القرآن ... \"؛ ليس لأنه حديث مقلوب كما يدعي الخطابي، وإنما خشية أن يتأوله المبتدعة بما يخالفون به السنة؛ فقد رواه أبو عبيد القاسم بن سلام أيضًا بإسناده الصحيح عن شعبة به، وقال عقبه:\n\"وإنما كره أيوب - فيما نرى - أن يتأول الناس بهذا الحديث الرخصة من رسول الله - ﷺ - في الألحان المبتدعة، فلهذا نهاه أن يحدث به\".\nذكره ابن كثير في \"فضائل القرآن\" (ص ٥٦)، ثم قال عقبه:\n\"قلت: ثم إن شعبة (١) ﵀ روى الحديث متوكلًا على الله كما روي له، ولو ترك كل حديث يتأوله مبطل؛ لترك من السنة شيء كثير، بل قد تطرقوا إلى تأويل آيات كثيرة من القرآن، وحملوها على غير محاملها الشرعية المرادة، وبالله المستعان، وعليه التكلان، ولا حول ولا قوة إلا بالله\".\nثالثًا: ما عزاه لغير واحد من أئمة الحديث من أن المعنى: \"زينوا أصواتكم بالقرآن\"! فهو - مع أنه لم يسنده إليهم، ولا سمى واحدًا منهم -؛ فهو مردود بما في \"غريب ابن الأثير\"؛ فإنه ذكر هذا المعنى المقلوب (!) ولم يعزه لأحد، ثم أتبعه بقوله:\n\"وقيل: أراد بـ (القرآن): القراءة، فهو مصدر (قرأ يقرأ قراءة وقرآنًا)؛ أي: زينوا قراءتكم القرآن بأصواتكم، ويشهد لصحة هذا - وأن القلب لا وجه له -: حديث أبي موسى: أن النبي - ﷺ - استمع إلى قراءته فقال: \"لقد أوتيت مزمارًا من مزامير آل داود\"، فقال: لو علمت أنك تستمع؛ لحبرته لك تحبيرًا (٢)؛ أي: حسنت قراءته وزينتها، ويؤيد ذلك - تأييدًا لا شبهة فيه - حديث ابن عباس: أن\n_________\n(١) انظر تخريج روايته فيما تقدم (ص ٥٢٠) . (الناشر)\n(٢) انظر \" صفة الصلاة \" (ص ١٣٠) . (الناشر)","vol":"11","page":525},{"text":"رسول الله - ﷺ - قال: \"لكل شيء حلية، وحلية القرآن حسن الصوت\". والله أعلم\".\nقلت: حديث ابن عباس هذا ضعيف الإسناد لا تقوم به حجة، كما تقدم بيانه برقم (٤٣٢٢)، فالأولى الاستدلال بالزيادة المتقدمة في بعض طرق حديث البراء المحفوظ بلفظ:\n\"فإن الصوت الحسن يزيد القرآن حسنًا\".\nويشهد أيضًا لصحة ما تقدم حديث: \"ليس منا من لم يتغن بالقرآن\"؛ فإن المراد به وبأمثاله تحسين الصوت، وبذلك فسره جماعة من السلف؛ منهم ابن أبي مليكة، والراوي عنه بهذا الحديث - وهو عبد الجبار بن الورد -؛ فإنه قال عقب الحديث:\nفقلت لابن أبي مليكة: يا أبا محمد! أرأيت إذا لم يكن حسن الصوت؟ قال: يحسنه ما استطاع.\nأخرجه أبو داود، وهو في \"صحيحه\" برقم (١٣٢٢،١٣٢٣) . قال ابن كثير عقبه:\n\"فقد فهم من هذا أن السلف ﵃ إنما فهموا من التغني بالقرآن إنما هو تحسين الصوت به وتحزينه؛ كما قال الأئمة ﵏\".\nويشهد له أيضًا حديث أبي هريرة مرفوعًا:\n\"ما أذن الله بشيء ما أذن (وفي لفظ: كأذنه) لنبي [حسن الصوت (وفي لفظ: حسن الترنم)]، يتغنى بالقرآن [يجهر به] \".","vol":"11","page":526},{"text":"قال الحافظ في \"الفتح\" بعد أن ذكر الخلاف في تفسير التغني لغة (٩/ ٦٣):\n\"ظواهر الأخبار ترجح أن المراد: تحسين الصوت، ويؤيده قوله: \"يجهر به\"؛ فإنها إن كات مرفوعة قامت الحجة به، وإن كانت غير مرفوعة؛ فالراوي أعرف بمعنى الخبر من غيره؛ لا سيما إذا كان فقيهًا. ولا شك أن النفوس تميل إلى سماع القراءة بالترنم أكثر من ميلها لمن لا يترنم؛ لأن للتطريب تأثيرًا في رقة القلب، وإجراء الدمع، وكان بين السلف اختلاف في جواز القرآن بالألحان، أما تحسين لصوت، وتقديم حسن الصوت على غيره؛ فلا نزاع في ذلك ... ومحل هذا الاختلاف إذا لم يختل شيء من الحروف عن مخرجه، فلو تغير؛ قال النووي في \"التبيان\": أجمعوا على تحريمه. ولفظه: أجمع العلماء على استحباب تحسين الصوت بالقرآن؛ ما لم يخرج عن حد القراءة بالتمطيط، فإن خرج حتى زاد حرفًا أو أخفاه؛ حرم\".\nثم ذكر (٩/ ٨٠) أن ابن أبي داود أخرج من طريق ابن أبي مشجعة قال: كان عمر يقدم الشاب الحسن الصوت؛ لحسن صوته بين يدي القوم.\nومن طريق أبي عثمان النهدي قال: دخلت دار أبي موسى الأشعري، فما سمعت صوت صنج ولا بربط ولا ناي أحسن من صوته. وقال الحافظ:\n\"سنده صحيح؛ وهو في \"الحلية\" لأبي نعيم [١/ ٢٥٨] .\nو(الصنج) - بفتح المهملة وسكون النون بعدها جيم -: هو آلة تتخذ من نحاس، كالطبقين، يضرب أحدهما بالآخر.\nو(البربط) - بالموحدتين بينهما راء ساكنة ثم طاء مهملة، بوزن جعفر -: هو آلة تشبه العود، فارسي معرب.","vol":"11","page":527},{"text":"و(الناي) - بنون بغير همز -: هو المزمار\".\nوجملة القول: أن الخطابي أخطأ خطأ فاحشًا في تصحيحه لحديث الترجمة، وترجيحه إياه على اللفظ الصحيح المخالف له، مع كثرة طرقه وشواهده، وتفرد أحد الرواة برواية معارضه، كما أخطأ في ادعائه أن معنى الحديث على القلب، والكمال لله تعالى وحده.\nفإن قيل: فإن لحديث الترجمة شاهدًا من حديث ابن عباس مرفوعًا بلفظ:\n\"زينوا أصواتكم بالقرآن ... \"؛ مثل حديث الترجمة. وفي رواية:\n\"أحسنوا الأصوات بالقرآن\".\nأوردهما الهيثمي في \"مجمع الزوائد\" (٧/ ١٧٠)، وقال:\n\"رواه الطبراني بإسنادين، وفي إحدهما عبد الله بن خراش، وثقه ابن حبان وقال: \"ربما أخطأ\"، ووثقه البخاري وغيره، وبقية رجاله رجال (الصحيح) \"!\nفأقول: كلا الإسنادين ضعيف جدًا؛ فلا يفرح بهما ولا يستشهد بهما مطلقًا؛ لشدة ضعف رواتهما؛ فكيف مع المخالفة لأحاديث الثقات، كما هو الشأن هنا؟! وإليك البيان:\nأما الأول: فأخرجه الطبراني في \"الكبير\" (٣/ ١١٠/ ١) من طريق عبد الله بن خراش عن العوام بن حوشب عن مجاهد عن ابن عباس ... باللفظ الأول.\nوهذا إسناد ضعيف؛ آفته ابن خراش هذا؛ فإنه مجمع على تضعيفه. ولا ينافي ذلك أن ابن حبان أورده في \"الثقات\"، وذلك لأمرين:","vol":"11","page":528},{"text":"الأول: ما عرف عند المحققين في هذا الفن أن ابن حبان متساهل في التوثيق، ولا سيما وقد قال فيه هو نفسه:\n\"ربما أخطأ\".\nوالآخر: أنه معارض لكل من تكلم فيه، وكلهم جرحوه، والجرح مقدم على التعديل، لا سيما إذا كان من الأئمة المشهورين بالنقد والمعرفة بهذا العلم، كالإمام البخاري وغيره كما يأتي؛ بخاصة إذا كان المعدل متساهلًا كابن حبان، وإليك ما قالوا فيه:\n١- الإمام البخاري: \"منكر الحديث\". قاله في \"التاريخ الصغير\" (ص ١٩٤) و\"الكبير\" (٥/ ٨٠)، ونقله عنه جمع كما يأتي.\n٢- أبو حاتم الرازي: \"منكر الحديث، ذاهب الحديث، ضعيف الحديث\".\n٣- أبو زرعة: \"ليس بشيء، ضعيف الحديث\". رواه والذي قبله: ابن أبي حاتم (٢/ ٢/ ٤٦) .\n٤- النسائي: \"ليس بثقة\"؛ قاله في كتابه \"الضعفاء والمتروكون\" (ص ١٨) .\n٥- قال الساجي: \"ضعيف الحديث جدًا، ليس بشيء، كان يضع الحديث\".\n٦- وقال محمد بن عمار الموصلي: \"كذاب\". كما في \"التهذيب\" وغيره.\n٧- وأورده العقيلي في \"الضعفاء\" (٢٠١-٢٠٢)، وساق له أحاديث منكرة، وقال عقبها:\n\"كلها غير محفوظة، ولا يتابعه إلا من هو دونه أو مثله\".","vol":"11","page":529},{"text":"٨- وقال الحافظ العسقلاني في \"التقريب\":\n\"ضعيف، وأطلق عليه ابن عمار الكذب\".\nقلت: فهذا يبين لك إجماع الأئمة الموثوق بنقدهم على تضعيفه، ولم ينقل الحافظ أو غيره توثيقه عن أحد من الحفاظ سوى ابن حبان، وقد عرفت الجواب عنه.\nولذلك؛ فإني أعتقد أن قول الهيثمي المتقدم فيه:\n\"ووثقه البخاري وغيره\" وهم فاحش؛ لاسيما بالنسبة للبخاري؛ فإنه قد جرحه جرحًا شديدًا كما يشعر بذلك قوله السابق: \"منكر الحديث\"، وقد ذكره في كتابيه المتقدمين، ورواه عنه العقيلي، وذكره الحافظ وغيره.\nوأما الإسناد الآخر؛ فقال الطبراني (٣/ ١٧٠/ ٢): حدثنا أبو يزيد القراطيسي: أخبرنا نعيم بن حماد: أخبرنا عبدة بن سليمان عن سعيد أبي سعد البقال عن الضحاك بن مزاحم عن ابن عباس ... باللفظ الآخر.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالضعفاء والعلل:\nالأولى: الانقطاع بين الضحاك وابن عباس؛ فإنه لم يثبت له سماع من أحد من الصحابة؛ كما في \"التهذيب\"، بل إنه لم يلق ابن عباس.\nالثانية والثالثة: ضعف وتدليس سعيد - وهو ابن المرزبان البقال -؛ قال الحافظ:\n\"ضعيف مدلس\".\nالرابعة: نعيم بن حماد؛ تكلموا فيه، وقال الحافظ:","vol":"11","page":530},{"text":"\"صدوق يخطىء كثيرًا\".\nلكن هذا لم يتفرد به؛ فقد تابعه أبو سعيد الأشج: حدثنا عبدة بن سليمان به، وتابع هذا: مرجى بن رجاء عن سعيد البقال به.\nأخرجهما ابن عدي (ق ١٥٦/ ١) في ترجمة البقال، مشيرًا إلى أنه هو علة الحديث.\n<span data-type=\"title\" id=toc-5346>٥٣٢٧ </span>- (ليذكرن الله أقوام في الدنيا على الفرش الممهدة، يدخلهم الدرجات العلى) .\nضعيف\nأخرجه ابن حبان في \"صحيحه\" (٢٣١٩ - موارد)، وأبو يعلى في \"مسنده\" (١/ ٣٠٩) من طريقين عن دراج عن أبي الهيثم عن أبي سعيد الخدري مرفوعًا.\nوقال الهيثمي (١٠/ ٧٨):\n\"رواه أبو يعلى، وإسناده حسن\"!\nقلت: وهذا من تساهله؛ فإن دراجًا هذا ضعفه الجمهور، وله ما لا يتابع عليه. فقال أحمد:\n\"أحاديثه مناكير\"، ولينه. وقال فضلك الرازي:\n\"ما هو بثقة ولا كرامة\". وقال النسائي:\n\"منكر الحديث\". و\"ليس بالقوي\". وقال أبو حاتم:\n\"ضعيف\". وكذا قال الدارقطني. وقال مرة:","vol":"11","page":531},{"text":"\"متروك\".\nووثقه ابن معين، وابن المديني. وقال أبو داود:\n\"مستقيم؛ إلا عن أبي الهيثم\". وقد ساق له ابن عدي أحاديث، وقال:\n\"عامتها لا يتابع عليها\". وقال الحافظ في \"التقريب\":\n\"صدوق؛ في حديثه عن أبي الهيثم ضعف\".\n<span data-type=\"title\" id=toc-5347>٥٣٢٨ </span>- (إذا رأيتم من يجهر بالقراءة في النهار؛ فارموه بالبعر) .\nلا أصل له بهذا اللفظ\nوقد أورده الشيرازي في \"المهذب\" (٢/ ٣٨٩) من حديث أبي هريرة مرفوعًا؛ وزاد عقبه:\n\"ويقول: إن صلاة النهار عجماء\".\nوهذا الطرف منه تعقبه النووي بأنه باطل، وقد سبق نص كلامه فيه حين أوردناه برقم (١٠١٤) .\nوأما هذا الطرف الذي ذكرته هنا؛ فلم يتكلم عليه بشيء!\nوقد روى معناه: ابن أبي شيبة في \"المصنف\" (١/ ٣٦٥) عن يحيى بن أبي كثير قال:\nقالوا: يا رسول الله! إن ههنا قومًا يجهرون بالقراءة بالنهار؟ فقال:\n\"ارموهم بالبعر\".\nوهذا إسناد معضل؛ فإن يحيى بن أبي كثير يروي عن أبي هريرة وغيره","vol":"11","page":532},{"text":"بالواسطة، فقد سقط من الإسناد رجلان.\nوقد ذكر ابن أبي شيبة في الباب آثارًا كثيرة، ليس فيها شيء مرفوع، وأصحها وأصرحها: ما رواه بسند صحيح عن ابن عمر:\nأنه رأى رجلًا يجهر بالقراءة نهارًا، فدعاه، فقال:\nإن صلاة النهار لا يجهر فيها؛ فأسر قراءتك.\nوهذا الأثر مما ينبغي الأخذ به؛ لمطابقته للسنة الثابتة عن النبي - ﷺ - في غير ما حديث، تجد بعضه في \"صفة الصلاة\"؛ إلا ما استثني من الصلوات التي جهر فيها - ﷺ -؛ كما سبقت الإشارة إلى ذلك في الحديث المتقدم.\n<span data-type=\"title\" id=toc-5348>٥٣٢٩ </span>- (يا جبريل! ما منعك أن لا (١) تأخذ بيدي؟ قال: إنك أخذت بيد يهودي؛ فكرهت أن تمس يدي يدًا مستها يد كافر) .\nموضوع\nأخرجه الطبراني في \"المعجم الأوسط\" (١/ ١٥٨/ ١-٢) من طريق عمر بن أبي عمر العبدي عن هشام بن عروة عن أبيه عن جده:\nأن رسول الله - ﷺ - استقبل جبريل ﵇، فناوله يده، فأبى أن يتناولها، فدعا رسول الله - ﷺ - بماء فتوضأ، ثم ناوله يده، فتناولها، فقال: ... فذكره. وقال الطبراني:\n\"لم يرو هذا الحديث عن هشام إلا عمر\".\n_________\n(١) كذا الأصل! وفي \" المجمع \" (١ / ٢٤٦): \" أن تأخذ \" وكلاهما جائز؛ كما في قوله تعالى في (الأعراف): \" ما منعك أن لا تسجد إذ أمرتك \".\nوفي (ص): \" ما منعك أن تسجد \". انظر \" تفسير القرطبي \"، و\" ابن كثير \". (الناشر)","vol":"11","page":533},{"text":"قلت: وهو عمر بن رياح العبدي أبو حفص البصري الضرير، وهو مجمع على ضعفه؛ كما قال الهيثمي، بل هو متهم؛ فقد قال ابن حبان:\n\"يروي الموضوعات عن الثقات، لا يحل كتب حديثه إلا على التعجب\". وقال عمرو بن علي الفلاس:\n\"كان دجالًا\". وقال الساجي:\n\"يحدث ببواطيل ومناكير\". وقال الذهبي في \"الميزان\" - بعد أن نقل قول الفلاس وغيره فيه -:\n\"وله خبر باطل ... \"، ثم ساق هذا.\n<span data-type=\"title\" id=toc-5349>٥٣٣٠ </span>- (أتؤمن بشجرة المسك وتجدها في كتابكم؟ قال: نعم. قال: فإن البول والجنابة عرق يسيل من ذوائبهم إلى أقدامهم كالمسك) .\nموضوع بهذا اللفظ\nأخرجه الطبراني في \"المعجم الكبير\" (٥/ ٢٠٠/ ٥٠١٠) و\"الأوسط\" أيضًا (٢/ ١٨٩/ ٢) عن يحيى بن راشد: حدثنا عبد النور ابن عبد الله بن سنان عن هارون بن سعد عن ثمامة بن عقبة قال: سمعت زيد ابن أرقم قال:\nكنت جالسًا عند النبي - ﷺ -، فقال له رجل من اليهود [يقال له: ثعلبة بن الحارث]: أتزعم أن في الجنة طعامًا وشرابًا وأزواجًا؟ فقال النبي - ﷺ -: \"نعم\". فقال اليهودي: إنا نجدها طيبة مطيبة؟ فقال له النبي - ﷺ -: ... فذكره. والزيادة لـ \"الأوسط\"، وقال:\n\"تفرد به عبد النور بن عبد الله\".","vol":"11","page":534},{"text":"قلت: وهو كذاب، وقد مضى له حديث آخر من موضوعاته برقم (١٨٤٥)، فراجعه.\nوالحديث؛ قد رواه الأعمش عن ثمامة بن عقبة به نحوه.\nأخرجه أحمد والطبراني وغيرهما.\nوليس في هذه الرواية ذكر الذوائب، ولا اسم اليهودي، ولا قوله - ﷺ - له: \"أتؤمن ... \"؛ فراجع - إن شئت - سياقها في \"الترغيب\" (٤/ ٢٥٨ - المنيرية)، وهو في \"صحيح الترغيب\" برقم (٣٧٣٩) .\n<span data-type=\"title\" id=toc-5350>٥٣٣١ </span>- (ندمت أن لا أكون طلبت إلى رسول الله - ﷺ -؛ فيجعل الحسن والحسين مؤذنين) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٢/ ١١٨/ ١) من طريق نهشل بن سعيد الترمذي عن الضحاك بن مزاحم عن الحارث الأعور عن علي قال: ... فذكره. وقال:\n\"لا يروى عن علي إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًا، إن لم يكن موضوعًا؛ آفته نهشل هذا؛ قال الحافظ في \"التقريب\":\n\"متروك، وكذبه إسحاق بن راهويه\".\nوالحارث الأعور ضعيف.\nوبه وحده أعله الهيثمي (١/ ٣٢٦) فقصر! ومن أجل ذلك خرجته.","vol":"11","page":535},{"text":"<span data-type=\"title\" id=toc-5351>٥٣٣٢ </span>- (لا صلاة لمن لا تشهد له) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٢/ ١١٨/ ١) بإسناد الحديث الذي قبله، وقال فيه ما قال في ذاك، وقد عرفت أنه ضعيف جدًا، وأن الهيثمي تساهل فيه، وكذلك فعل في هذا.\nلكنه قد روي من حديث ابن مسعود مرفوعًا بلفظ:\n\"تعلموا؛ فإنه لا صلاة إلا بتشهد\".\nأخرجه الطبراني أيضًا (٢/ ١٤٩/ ٨٦٥ - مجمع البحرين - ط)، وكذا في \"الكبير\" (٣/ ٥٥/ ٢)، وابن عدي في \"الكامل\" (ق ٢٠٣/ ١) من طريق صغدي بن سنان عن أبي حمزة عن إبراهيم عن علقمة عن عبد الله قال:\nكان النبي - ﷺ - يعلمنا التشهد كما يعلمنا السورة من القرآن، ويقول: ... فذكره. وقال الطبراني:\n\"لم يروه عن أبي حمزة إلا صغدي\".\nقلت: وهو - كما قال ابن عدي -: \"يتبين على حديثه الضعف\".\nلكنه قد توبع؛ فقال البزار في \"مسنده\" (ص ٦٤ - زوائده): حدثنا محمد ابن مرداس: حدثنا محبوب بن الحسن: حدثنا أبو حمزة به.\nقلت: وهذه متابعة لا بأس بها؛ فإن محبوبًا هذا: هو محمد بن الحسن بن هلال، مختلف فيه. وقال الحافظ في \"التقريب\":\n\"صدوق، فيه لين\".","vol":"11","page":536},{"text":"والراوي عنه: محمد بن مرداس - وهو الأنصاري البصري -؛ روى عنه جمع من الثقات والأئمة، منهم البخاري في \"جزء القراءة\"، وذكره ابن حبان في \"الثقات\". وأما أبو حاتم؛ فقال:\n\"مجهول\"!\nقلت: فالأولى إعلال الحديث بشيخ صغدي، وهو أبو حمزة - وهو ميمون القصاب الأعور الكوفي -؛ كما أشار عبد الحق الإشبيلي في \"الأحكام الوسطى\" (ق ٥٥/ ٢)؛ وقال:\n\"وهو ضعيف عندهم\". وقال في \"زوائد البزار\":\n\"أبو حمزة: هو ميمون الأعور، واه\".\nقلت: ولعل أصل الحديث موقوف على ابن مسعود، فرفعه هذا الأعور؛ لقلة ضبطه وسوء حفظه؛ فقد ذكره البيهقي (٢/ ١٣٩) موقوفًا عليه، فقال:\n\"وروينا عن ابن مسعود: لا صلاة إلا بتشهد\".\nولم أعرف الآن إسناده.\nنعم؛ أخرج هو، وعبد الرزاق في \"المصنف\" (٢/ ٢٠٦/ ٣٠٨٠)، والبخاري في \"التاريخ\" (٣/ ١٣١/ ٤٤٣) عن حملة بن عبد الرحمن سمع عمر بن الخطاب قال: ... فذكره موقوفًا عليه.\nلكن الحملة هذا؛ لم يذكر فيه البخاري - وكذا ابن أبي حاتم (١/ ٢/ ٣١٦) - جرحًا ولا تعديلًا.","vol":"11","page":537},{"text":"<span data-type=\"title\" id=toc-5352>٥٣٣٣ </span>- (الدنيا خضرة حلوة، من اكتسب فيها مالًا من حله، وأنفقه في حقه؛ أثابه الله عليه، وأورده جنته، ومن اكتسب فيها مالًا من غير حله، وأنفقه في غير حقه؛ أحله الله دار الهوان، ورب متخوض في مال الله ورسوله؛ له النار يوم القيامة، يقول الله: (كلما خبت زدناهم سعيرًا» (١) .\nضعيف\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ١٤١/ ١) من طريق أبي عقيل يحيى بن المتوكل عن عمر بن نافع عن أبيه عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف، ورجاله ثقات؛ غير يحيى هذا؛ فإنه ضعيف؛ كما قال الحافظ في \"التقريب\".\nوأشار المنذري في \"الترغيب\" (٣/ ١٤-١٥) إلى تضعيف الحديث.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" مضى برقم (٢٥٣٤) \". (الناشر)","vol":"11","page":538},{"text":"<span data-type=\"title\" id=toc-5353>٥٣٣٤ </span>- (إن رجلًا كان فيمن قبلكم حمل خمرًا، ثم جعل في كل زق نصفًا ماءً، ثم باعه، فلما جمع الثمن؛ جاء ثعلب فأخذ الكيس، وصعد الدقل، فجعل يأخذ دينارًا فيرمي به في السفينة، ويأخذ دينارًا فيرمي به في الماء؛ حتى فرغ ما في الكيس) .\nمنكر بهذا اللفظ\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ١١٠/ ٢) و(٤/ ٣٣٣/ ٥٣٠٩ - ط) من طريق أحمد بن ملاعب بن حيان: حدثنا صالح بن إسحاق: حدثنا يحيى بن كثير الباهلي - قال صالح: وكان ثقة، وكان لا بأس به -: حدثنا هشام عن ابن سيرين عن أبي هريرة مرفوعًا به.","vol":"11","page":538},{"text":"قلت: وهذا إسناد ضعيف؛ صالح بن إسحاق هذا؛ الظاهر أنه العجلي البصري، روى عن عبد الوارث بن سعيد؛ قال الأزدي:\n\"متروك\"؛ كما في \"الميزان\"؛ زاد الحافظ:\n\"وبقية كلامه: \"يتكلمون فيه ... \" وساق له حديثًا منكرًا. وفي \"الثقات\" لابن حبان: \"صالح بن إسحاق الجرمي؛ يروي عن يزيد بن زريع والبصريين. روى عنه أحمد بن حيان بن ملاعب\" (!) . فالظاهر أنه هو\".\nقلت: وتوثيقه لشيخه يحيى بن كثير الباهلي مما لا يوثق به؛ لأمرين:\nالأول: أنه - على ضعفه في نفسه - ليس معروفًا بنقد الرجال.\nوالآخر: أنه مخالف لجميع من تكلم فيه من الأئمة، كابن معين وأبي حاتم وغيرهم كثير؛ فقد أجمعوا على تضعيف يحيى هذا - وهو أبو النضر من أهل البصرة -، وتجد كلماتهم فيه في \"التهذيب\". وقال ابن حبان في \"الضعفاء\" (٣/ ١٣٠):\n\"شيخ يروي عن الثقات ما ليس من أحاديثهم، لا يجوز الاحتجاج به إذا انفرد\".\nقلت: فكيف به إذا خالف؛ كما هو الشأن في هذا الحديث؟! فإنه قد صح من طريق أخرى عن أبي هريرة به نحوه لكن بلفظ:\n\"قرد\" بدل: \"ثعلب\".\nرواه أحمد والبيهقي وغيرهما، وهو مخرج عندي في \"أحاديث بيوع الموسوعة\".\nوله طريق أخرى عن أبي هريرة باللفظ المحفوظ، وزاد في أوله:","vol":"11","page":539},{"text":"\"لا تشربوا اللبن بالماء\".\nأخرجه ابن عدي في ترجمة سليمان بن أرقم (ق ١٥٤/ ٢)، ومن طريقه البيهقي عن الحسن عن أبي هريرة.\nوسليمان هذا ضعيف.\n<span data-type=\"title\" id=toc-5354>٥٣٣٥ </span>- (أهل المدائن حبس في سبيل الله؛ فلا تحتكروا عليهم الطعام، ولا تغلوا عليهم الأسعار) .\nمنكر\nأخرجه ابن عساكر في \"تاريخ دمشق\" (١٩/ ١٣١/ ١) من طريق الوليد بن مسلم: حدثني أبو يزيد الدمشقي: حدثني شيخ كان يجلس في المقصورة قال: سمعت سليمان بن حبيب المحاربي يحدث عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ لجهالة الشيخ الذي لم يسم.\nوكذلك الراوي عنه أبو يزيد الدمشقي؛ فإني لم أعرفه، بل إن ابن عساكر نفسه لم يعرفه؛ فإنه لم يترجم له بشيء مطلقًا؛ سوى أنه ساق له هذا الحديث!\nوالحديث؛ أورده المنذري في \"الترغيب\" (٣/ ٢٧) من حديث أبي أمامة بزيادة:\n\"فإن من احتكر عليهم طعامًا أربعين يومًا ثم تصدق به؛ لم تكن له كفارة\". وقال:\n\"ذكره رزين أيضًا، ولم أجده، وفيه كارة ظاهرة\".\nفأقول: هذه الزيادة قد رويت من حديث معاذ وغيره بإسنادين، في كل واحد","vol":"11","page":540},{"text":"منهما متهم بالكذب، وقد سبق تخريجهما برقم (٨٥٨،٨٥٩)، فكأن رزينًا لفق من حديث معاذ هذا وحديث الترجمة حديثًا آخر، وعزاه لحديث أبي أمامة، وهذا ليس بجيد كما لا يخفى، وهو يفعل ذلك - مع الأسف - كثيرًا، ومن ذلك الحديث الآتي بعده.\nثم رأيت الطبراني قد أخرج الحديث في \"المعجم الكبير\" (٨/ ١١٦/ ٧٤٨٧) من طريق حماد بن عبد الرحمن: حدثنا خالد بن الزبرقان عن سليمان بن حبيب عن أبي أمامة الباهلي به.\nوهذا إسناد ضعيف جدًا:\n١- حماد بن عبد الرحمن: هو الكلبي؛ قال ابن أبي حاتم عن أبيه:\n\"شيخ مجهول، منكر الحديث، ضعيف الحديث\". وقال أبو زرعة:\n\"له أحاديث مناكير\".\nوبه أعله الهيثمي (٤/ ٨١) . وقلده المعلقون الثلاثة على طبعتهم الجديدة لكتاب المنذري \"الترغيب\" (٢/ ٥٦٨) ! وخفيت عليهم جميعًا العلة التالية:\n٢- خالد بن الزبرقان؛ قال ابن أبي حاتم:\n\"سمعت أبي يقول: هو منكر الحديث، وغيري يحكي عن أبي أنه قال: صالح الحديث\".\nوقد جاء الحديث مختصرًا جدًا من طريق عبد الرحمن بن يزيد بن جابر عن القاسم عن أبي أمامة قال:\nنهى رسول الله - ﷺ - أن يحتكر الطعام.","vol":"11","page":541},{"text":"أخرجه الروياني في \"مسنده\" (٢/ ٢٧٨/ ١١٩٩)، والبيهقي في \"الشعب\" (٧/ ٥٢٤/ ١١٢١٢)، وأشار إليه في \"السنن\" (٦/ ٣٠) .\nقلت: وهذا إسناد حسن، وفي القاسم كلام لا يضر، وهو ابن عبد الرحمن الدمشقي صاحب أبي أمامة، وقد ذكروا في ترجمته أنه يقال فيه: إنه كان مولى لجويرية بنت أبي سفيان، فورث بنو يزيد بن معاوية ولاءه، فلذلك يقال: مولى بني يزيد بن معاوية.\nوقد وقع في \"الشعب\": \".. القاسم بن يزيد\" كذا! فلعله قد سقط منه قوله: (مولى) بين القاسم ويزيد. والله أعلم.\n<span data-type=\"title\" id=toc-5355>٥٣٣٦ </span>- (يحشر الحكارون وقتلة الأنفس إلى جهنم في درجة واحدة) .\nضعيف\nأخرجه ابن عدي في \"الكامل\" (ق ٤٤/ ٢)، وابن عساكر في \"التاريخ\" (١٧/ ٢٢٩/ ١) عن مهنى بن يحيى السامي: حدثنا بقية عن سعيد ابن عبد العزيز عن مكحول عن أبي هريرة مرفوعًا به. وقال ابن عدي:\n\"لا أعلم رواه عن سعيد بن عبد العزيز غير بقية، ولا عن بقية غير مهنى بن يحيى\".\nقلت: مهنى ثقة نبيل؛ كما قال الدارقطني.\nوإنما العلة من شيخه بقية؛ فإنه كان مدلسًا، وقد عنعنه؛ كما ترى.\nعلى أن سعيد بن عبد العزيز - وإن كان ثقة جليلًا -؛ فقد اختلط آخر عمره، ولا أدري أسمع منه بقية قبل اختلاطه أم بعده؟","vol":"11","page":542},{"text":"والحديث؛ أورده المنذري بزيادة:\n\"ومن دخل في شيء من سعر المسلمين يغليه عليهم؛ كان حقًا على الله أن يعذبه في معظم النار يوم القيامة\". وقال:\n\"ذكره رزين أيضًا، وهو مما انفرد به مهنى بن يحيى عن بقية بن الوليد عن سعيد بن عبد العزيز عن مكحول عن أبي هريرة، وفي الحديث نكارة ظاهرة\"!\nهكذا أورده دون أن يعزوه لأحد من المخرجين وبالزيادة المذكورة، وهي في حديث آخر أيضًا عند أحمد وغيره عن معقل بن يسار، وهو في \"الترغيب\"؛ وأعله بالجهالة! وكذلك فعل الهيثمي (٤/ ١٠١) !\nوإنما علته من الحسن البصري؛ فإنه لم يصرح بالتحديث، ولبيان ذلك خرجته فيما سيأتي رقم (٦٦٤٦) .\n<span data-type=\"title\" id=toc-5356>٥٣٣٧ </span>- (أقل من الذنوب، يهن عليك الموت، وأقل من الدين؛ تعش حرًا، [وانظر في أي نصاب تضع ولدك؛ فإن العرق دساس] (١» .\nضعيف جدًا\nأخرجه ابن عدي في \"الكامل\" (ق ٢٩٨/ ١) - والزيادة له -، والبيهقي في \"شعب الإيمان\" (٢/ ١٤٥/ ٢) عن عبيد الله بن العباس ابن الربيع الحارثي - من أهل نجران اليمن -: حدثني محمد بن عبد الرحمن بن البيلماني عن أبيه عن ابن عمر مرفوعًا.\nأورده ابن عدي في جملة ما أنكر على محمد بن عبد الرحمن هذا. وقال البيهقي:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" تقدم برقم (٢٠٢٣) \". (الناشر)","vol":"11","page":543},{"text":"\"في إسناده ضعف\"! وأشار المنذري (٣/ ٣٢) إلى ضعفه!\nقلت: بل هو شر من ذلك؛ فإن ابن البيلماني متهم بالوضع، وقد مضى له بعض الأحاديث، فانظر مثلًا (٥٤،٨٢٠) .\n<span data-type=\"title\" id=toc-5357>٥٣٣٨ </span>- (يدعو الله بصاحب الدين يوم القيامة؛ حتى يوقف بين يديه، فيقال: يا ابن آدم! فيما أخذت هذا الدين؟ وفيم ضيعت حقوق الناس؟! فيقول: يا رب! إنك تعلم أني أخذته؛ فلم آكل، ولم أشرب، ولم ألبس، ولم أضيع، ولكن أتى على يدي إما حرق وإما سرق وإما وضيعة، فيقول الله ﷿: صدق عبدي: أنا أحق من قضى عنك اليوم. فيدعو الله بشيء فيضعه في كفة ميزانه، فترجح حسناته على سيئاته، فيدخل الجنة بفضل رحمته) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (١٣٢٦)، وعنه ابن عساكر (٨/ ٣٦) - عن صدقة بن موسى -، وأحمد (١/ ١٩٧-١٩٨) - عن عبد الصمد -، وهو والبزار (١٣٣٢ - كشف الأستار)، وأبو نعيم في \"الحلية\" (٤/ ١٤١)، وابن عساكر أيضًا - عن يزيد بن هارون -، وأبو نعيم أيضًا من طريق الطبراني - عن مسلم بن إبراهيم - كلهم قالوا: عن صدقة بن موسى: حدثنا أبو عمران: حدثني قيس بن زيد عن قاضي المصرين [هو شريح، والمصران: البصرة والكوفة] عن عبد الرحمن بن أبي بكر مرفوعًا. وقال البزار:\n\"لا نعلمه عن عبد الرحمن مرفوعًا إلا بهذا الإسناد\". وقال أبو نعيم:\n\"غريب من حديث شريح، تفرد به صدقة عن أبي عمران\".\nقلت: صدقة - وهو الدقيقي - فيه ضعف؛ كما يشعر بذلك قول الحافظ:","vol":"11","page":544},{"text":"\"صدوق له أوهام\".\nوبه أعله الهيثمي، فقال (٤/ ١٣٣):\n\"رواه أحمد، والبزار والطبراني في \"الكبير\"، وفيه صدقة الدقيقي، وثقه مسلم بن إبراهيم، وضعفه جماعة\"!\nقلت: وهذا يوهم أنه ليس فيه غيره ممن يعل به الحديث! وليس كذلك؛ فإن قيس بن زيد أورده الذهبي في \"الميزان\"، وقال:\n\"قال الأزدي: ضعيف\".\nوأقره هو والحافظ في \"اللسان\"؛ إلا أن هذا زاد فقال:\n\"روى عنه أبو عمران الجوني، وأورد له أبو نعيم في \"الصحابة\" حديثًا مرسلًا، وقال: هو مجهول، ولا تصح له صحبة ولا رؤية\".\nانظر \"المعرفة\" (٢/ ١٤٩/ ٢) .\nقلت: وأما ابن حبان، فأورده في \"الثقات\" (٣/ ٢٢٠) على قاعدته في توثيق المجهولين، ولم يذكر عنه راويًا غير الجوني!\nوالظاهر أنه خفيت هذه العلة على المنذري أيضًا؛ فحسن إسناد الحديث، مع إيهام خلاف الواقع، فقال في \"الترغيب\" (٣/ ٣٦):\n\"رواه أحمد، والبزار، والطبراني، وأبو نعيم، وأحد أسانيدهم حسن\"!\nأما الإيهام؛ فما أظنه يخفى على من تأمل هذا التخريج والتحقيق؛ فإنه أوهم أن للحديث أكثر من إسناد واحد! وليس كذلك؛ فإن مداره على الدقيقي بإسناده","vol":"11","page":545},{"text":"عن قيس بن زيد. فتنبه!\nومن هذه الطريق: أخرجه ابن أبي خيثمة في \"التاريخ\" (١١٧) .\n<span data-type=\"title\" id=toc-5358>٥٣٣٩ </span>- (أشكر الناس لله ﷿: أشكرهم للناس) .\nضعيف\nوقد روي من حديث الأشعث بن قيس، وأسامة بن زيد، وعبد الله ابن مسعود.\n١- أما حديث الأشعث؛ فيرويه عبد الله بن شريك العامري عن عبد الرحمن ابن عدي الكندي عنه.\nأخرجه الطيالسي في \"مسنده\" (ص ١٤١ برقم ١٠٤٨)، وأحمد (٥/ ٢١٢)، والطبراني في \"المعجم الكبير\" (رقم ٦٤٨)، والطبري (مسند عمر - ٧٣/ ١٢٠) .\nقلت: وهذا إسناد ضعيف؛ لجهالة عبد الرحمن بن عدي الكندي؛ قال الحافظ في \"التقريب\":\n\"مجهول\".\nقلت: وأما ابن حبان؛ فذكره على قاعدته في توثيق المجهولين في كتابه \"الثقات\" (٣/ ١٦٠)؛ إلا أنه وقع عنده: (ابن عثمان) مكان: (ابن عدي) ! وهو خطأ قديم؛ فإنه كذلك وقع في مخطوطة الظاهرية منه.\nوأما قول المنذري في \"الترغيب\" (٢/ ٥٦) - والهيثمي في \"المجمع\" (٨/ ١٨٠) -:","vol":"11","page":546},{"text":"\"رواه أحمد، ورجاله ثقات\"!\nفمن الظاهر أنهما اعتمدا في ذلك على توثيق ابن حبان المذكور، وقد عرفت ما فيه.\nوأزيد على ما تقدم فأقول:\nإنه مع جهالة الكندي الراوي عن الأشعث؛ فقد خالفه في متنه: أبو معشر زياد بن كليب؛ فقال: عن الأشعث به مرفوعًا بلفظ:\n\"لا يشكر الله من لا يشكر الناس\".\nأخرجه أحمد (٥/ ٢١١،٢١٢) بإسنادين صحيحين عنه - أعني: أبا معشرًا -.\nإلا أنه منقطع بينه وبين الأشعث؛ فإن بين وفاتيهما نحو ثمانين سنة.\nلكن لهذا اللفظ شاهد قوي من حديث أبي هريرة ﵁، كنت خرجته في \"الصحيحة\" برقم (٤١٦)، فهو المحفوظ عن النبي - ﷺ -.\n٢- وأما حديث أسامة؛ فيرويه عبد المنعم بن نعيم: حدثنا الجريري عن أبي عثمان النهدي عنه به.\nأخرجه الطبراني في \"الكبير\" (٤٢٥) .\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ابن نعيم هذا؛ قال الحافظ:\n\"متروك\". وهذا أصح وأدق من قول الهيثمي فيه:\n\"ضعيف\"؛ فإنه ضعيف جدًا؛ كما يدلك على ذلك قول الحافظ هذا، وهو تابع في ذلك للإمام الدارقطني. ونحوه قول النسائي:","vol":"11","page":547},{"text":"\"ليس بثقة\". وأشد من ذلك قول الإمام البخاري:\n\"منكر الحديث\".\nوكذا قال أبو حاتم.\nومما ذكرنا؛ تعلم تساهل الذهبي في قوله في \"المغني في الضعفاء والمتروكين\":\n\"ضعفه الدارقطني وغيره\"!\n(تنبيه): حديث أسامة هذا؛ عزاه السيوطي في \"الجامع\" للطبراني، والبيهقي في \"شعب الإيمان\"؛ فقال المناوي في شرحه:\n\"وفيه عندهما أبو نعيم؛ أورده الذهبي في \"الضعفاء\"، وقال: ضعفه الدارقطني وغيره. اهـ؛ وبه أعل الهيثمي خبر الطبراني\"!\nفقوله: \"أبو نعيم\" خطأ! والصواب: (ابن نعيم)، أو (عبد المنعم بن نعيم) .\n٣- وأما حديث ابن مسعود؛ فعزاه السيوطي لابن عدي، ولم يتكلم المناوي عليه بشيء، ولا وقفت عليه الآن لننظر فيه، ثم قال المناوي:\n\"رمز المصنف لصحته، ولعله من الصحيح لغيره\"!\nقلت: بل هو ضعيف؛ والصحيح اللفظ الآخر كما تقدم بيانه.\n<span data-type=\"title\" id=toc-5359>٥٣٤٠ </span>- (أبلغي من لقيت من النساء أن طاعة الزوج واعترافًا بحقه يعدل ذلك - يعني: الجهاد -، وقليل منكن من يفعله) .\nضعيف\nأخرجه البزار في \"مسنده\" (رقم ١٤٧٤ - كشف الأستار عن زوائد البزار) من طريق مندل عن رشدين بن كريب عن أبيه عن ابن عباس قال:","vol":"11","page":548},{"text":"جاءت امرأة إلى النبي - ﷺ -، فقالت: يا رسول الله! أنا وافدة النساء إليك، هذا الجهاد كتبه الله على الرجال؛ فإن نصبوا (١) أجروا، وإن قتلوا كانوا أحياءً عند ربهم يرزقون، ونحن معشر النساء نقوم عليهم، فما لنا من ذلك؟ قال: فقال النبي - ﷺ -: ... فذكره. وقال:\n\"لا نعلمه يروى عن النبي - ﷺ - إلا من هذا الوجه، ورشدين حدث عنه جماعة\"!\nقلت: وما فائدة ذلك، وهو ممن أجمعوا على ضعفه؟! بل قال فيه البخاري في \"التاريخ الصغير\" (ص ١٦٣):\n\"منكر الحديث\". وحكاه عنه في \"التهذيب\". وقال ابن حبان في \"الضعفاء\" (١/ ٣٠٢):\n\"كثير المناكير، يروي عن أبيه أشياء ليس تشبه حديث الأثبات عنه، كان الغالب عليه الوهم والخطأ، حتى خرج عن حد الاحتجاج به\".\nثم ساق له هذا الحديث من طريق جبارة بن مغلس: حدثنا مندل بن علي به أتم منه.\nولذلك؛ جزم الهيثمي في \"المجمع\" (٤/ ٣٠٥،٣٠٦) بأنه ضعيف، وكذا الحافظ في \"التقريب\".\nومندل ضعيف أيضًا.\nفاقتصار الهيثمي في إعلال الحديث عليه قصور، وبخاصة في الموضع الثاني\n_________\n(١) كذا الأصل! وفي \" الترغيب \" و\" المجمع \": (يصيبوا)؛ وهو الصواب؛ لمطابقته لرواية ابن حبان، ونحوها رواية الطبراني: \" فإن أصابوا أثروا \".","vol":"11","page":549},{"text":"المشار إليه؛ فإنه ذكره فيه من رواية الطبراني، وهذا قد أخرجه في \"المعجم الكبير\" (٣/ ١٤٩/ ٢-١٥٠/ ١) من طريق يحيى بن العلاء عن رشدين بن كريب به مطولًا مثل رواية ابن حبان.\nويحيى بن العلاء وضاع؛ كما تقدم غير مرة، فالسكوت عنه غير جيد.\nوقد وجدت للحديث طريقًا أخرى عن ابن عباس، وشاهدًا من حديث أسماء بنت يزيد بن السكن.\nأما الطريق؛ فيرويه هشام بن يوسف - وهو الصنعاني - عن القاسم بن فياض عن خلاد بن عبد الرحمن بن جبيرة (١) عن سعيد بن المسيب: سمع ابن عباس قال: ... فذكره مختصرًا جدًا، ولفظه:\nقالت امرأة: يا رسول الله! ما جزاء غزو المرأة؟ قال:\n\"طاعة الزوج، واعتراف بحقه\".\nأخرجه الطبراني (٣/ ٩٣/ ٢) .\nقلت: وهذا إسناد ضعيف؛ علته القاسم بن فياض؛ لم تثبت عدالته. وقال ابن المديني:\n\"مجهول، ولم يرو عنه غير هشام\".\nوضعفه آخرون.\nووثقه أبو داود فقط.\n_________\n(١) بضم الجيم؛ كما في \" التهذيب \"، ووقع في الأصل: (حندة) !","vol":"11","page":550},{"text":"وتناقض فيه ابن حبان، فذكره في \"الثقات\"! ثم ذكره في \"الضعفاء\" (٢/ ٢١٣)، وقال:\n\"كان ممن ينفرد بالمناكير عن المشاهير، فلما كثر ذلك في روايته؛ بطل الاحتجاج بخبره\"! ثم روى عن ابن معين أنه قال فيه:\n\"ليس بشيء\".\nوهذه الطريق مما فات الهيثمي؛ فلم يتعرض لها بذكر؛ مع أنها على شرطه!\nوأما الشاهد؛ فيرويه العباس بن وليد بن مزيد قال: حدثنا أبو سعيد الساحلي - وهو عبد الله بن سعيد بن مسلم بن عبيد؛ وهو أبو نصيرة - عن أسماء بنت يزيد بن السكن قالت:\nأتيت رسول الله - ﷺ - وهو جالس مع أصحابه، فقلت: يا رسول الله! إني وافدة النساء إليك، إنه ليس من امرأة سمعت بمخرجي إليك إلا وهي على مثل رأيي، وإن الله ﵎ بعثك إلى الرجال والنساء؛ فآمنا بك وبالهدى الذي جئت به، وإن الله قد فضلكم علينا - معشر الرجال - بالجماعة والجمعة، وعيادة المرضى، واتباع الجنائز، وأفضل من ذلك الجهاد في سبيل الله، وإن أحدكم إذا خرج غازيًا أو حاجًا أو معتمرًا؛ حفظنا أموالكم، وغزلنا أثوابكم، وربينا لكم أولادكم، وإنا - معشر النساء - مقصورات محصورات قواعد بيوتكم (أفما نشارككم في هذا الأجر) (١)؟ فأقبل رسول الله - ﷺ - على أصحابه بوجهه كله فقال:\n_________\n(١) هذه الجملة وقعت في الأصل في آخر كلام الصحابية، فنقلت إلى هنا استرشادًا بـ \" أسد الغابة \" وغيره. (الناشر)","vol":"11","page":551},{"text":"\"سمعتم بمثل مقالة هذه المرأة؟ \"، قالوا: ما ظننا أن أحدًا من النساء تهتدي إلى مثل ما اهتدت إليه هذه المرأة! فقال رسول الله - ﷺ -:\n\"اعلمي - وأعلمي من وراءك من النساء - أن حسن تبعل المرأة لزوجها، واتباعها موفقته ومرضاته؛ يعدل ذلك كله\".\nفانطلقت تهلل وتكبر وتحمد الله ﷿ استبشارًا.\nأخرجه أسلم بن سهل الواسطي المعروف بـ (بحشل) في \"تاريخ واسط\" (ص ٨٣-٨٤) تحت باب \"من روى عن أسماء بنت يزيد بن السكن\" قال: حدثنا أبو حاتم محمد بن إدريس الرازي: حدثنا العباس ...\nقلت: ومن هذا الباب استشعرت بصواب ما سبق إلى وهلي أول ما اطلعت على إسناده، وهو أن فيه سقطًا بين أبي سعيد الساحلي وأسماء بنت يزيد، ذلك؛ لأنه لا يمكن للساحلي - وقد سمع منه العباس بن الوليد المتوفى سنة (٢٦٩) - أن يكون روى عن أسماء هذه، فلا بد أن يكون بينه وبينها واسطة؛ إذا فرضنا سلامة الإسناد من الانقطاع، فتابعت البحث، فتأكدت من ذلك حين وجدت ابن الأثير في \"أسد الغابة\" قد أورد الحديث في ترجمة أسماء من رواية مسلم بن عبيد عنها، وهذا الرجل موجود في إسناد (بحشل)، فغلب على ظني أن ما وقع في \"تاريخه\": \" ... بن مسلم بن عبيد\" خطأ مطبعي صوابه: \" ... عن مسلم بن عبيد\"، فيكون هو المعني بـ (الباب) .\nثم تيقنت ذلك بالرجوع إلى \"تاريخ دمشق\" للحافظ ابن عساكر، فبدأت بترجمة أبي سعيد الساحلي، فرأيته يقول فيها (١٩/ ٣٣/ ٢) ما لفظه:\n\"اسمه أخطل بن المؤمل، ويقال: عبد الله بن سعيد. تقدم ذكره في","vol":"11","page":552},{"text":"حرف الألف\".\nثم رجعت إلى هناك، وإذا به يقول (٢/ ٣٠٥/ ٢):\n\"أخطل بن المؤمل أبو سعيد الجبيلي، حدث عن مسلم بن عبيد، روى عنه العباس بن الوليد البيروتي\".\nثم ساق الحديث بإسناده إلى محمد بن يعقوب: أخبرنا العباس بن الوليد بن مزيد (الأصل: يزيد! وهو خطأ): أخبرني أبو سعيد الساحلي - واسمه الأخطل بن المؤمل الجبيلي -: أخبرنا مسلم بن عبيد عن أسماء بنت يزيد الأنصارية - من بني عبد الأشهل -: أنها أتت النبي - ﷺ - ... الحديث بطوله. ثم قال:\n\"قال ابن منده: رواه أبو حاتم الرازاي (١) عن العباس بن الوليد بن مزيد، وفرق ابن منده بين أسماء هذه وبين أسماء بنت يزيد بن السكن\".\nقلت: وخطؤوه في ذلك، كما بينه ابن الأثير، والحافظ في \"الإصابة\".\nورواية بحشل هذه صريحة في أنها ابنة يزيد بن السكن.\nثم قال ابن عساكر:\n\"غريب، لم نكتبه إلا من حديث العباس\".\nثم رواه بإسناد آخر عن العباس به؛ إلا أنه قال: \"حدثني أبو سعيد الأخطل ابن المؤمل الساحلي من أهل جبيل، وكان من أصحاب الحديث\"!\n_________\n(١) يشير إلى رواية بحشل عنه، وقد أخرجه من طريقه أبو العباس بن أبي الغنائم في \" الأربعين \" (الحديث ٣٤) . (الناشر)","vol":"11","page":553},{"text":"ثم لم يذكر فيه جرحًا ولا تعديلًا.\nقلت: فهو من المستورين.\nفما ذكره أبو العباس بن أبي الغنائم عقب الحديث قال: قال عبد اللطيف بن يورنداز:\n\"هذا حديث حسن الإسناد\"!\nينافيه استغراب ابن عساكر إياه، وهو الأقرب لحال الساحلي هذا.\nومن طريقه: رواه ابن عساكر أيضًا في مكان آخر من \"التاريخ\" (٩/ ١٨٢/ ٢)، والحافظ ابن حجر في \"المسلسلات\" (ق ٦٤/ ٢-٦٥/ ١) .\n<span data-type=\"title\" id=toc-5360>٥٣٤١ </span>- (إن المرأة إذا خرجت من بيتها؛ وزوجها كاره لذلك؛ لعنها كل ملك في السماء، وكل شيء مرت عليه - غير الجن والإنس - حتى ترجع) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (١/ ١٧٠/ ١-٢ مجمع البحرين) من طريق سويد بن عبد العزيز عن محمد بن زيد عن عمرو بن دينار عن ابن عمر قال: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال:\n\"لم يروه عن عمرو إلا محمد، تفرد به سويد\".\nقلت: وهو ضعيف جدًا؛ قال أحمد:\n\"متروك الحديث\". وقال ابن معين، والنسائي:\n\"ليس بثقة\".","vol":"11","page":554},{"text":"وضعفه غيرهم؛ منهم ابن حبان؛ إلا أنه اضطرب كلامه فيه، فضعفه جدًا في أول ترجمته، ثم لينه في آخرها، فقال في \"الضعفاء\" (١/ ٣٥٠-٣٥١):\n\"كان كثير الخطأ، فاحش الوهم، يجيء في أخباره من المقلوبات أشياء تتخايل إلى من سمعها أنها علمت عمدًا\". ثم قال:\n\"والذي عندي في سويد: تنكب ما خالف الثقات من حديثه، والاعتبار بما روى مما لم يخالف الأثبات، والاحتجاج بما وافق الثقات، وهو ممن أستخير الله فيه؛ لأنه يقرب من الثقات\"!\nوقد أشار الذهبي في \"الميزان\" إلى هذا التناقض؛ ورد تليينه إياه؛ فقال:\n\"وقد هرت (أي: طعن) ابن حبان سويدًا، ثم آخر شيء قال: \"وهو ممن أستخير الله فيه؛ لأنه يقرب من الثقات\". قلت: لا، ولا كرامة، بل هو واه جدًا\".\nولخص الحافظ في \"التهذيب\" كلام ابن حبان بفقرتيه، فظهر فيه التناقض دون أن يشير أنه من ابن حبان، فقال:\n\"وضعفه ابن حبان جدًا، وأورد له أحاديث مناكير، ثم قال: وهو ممن أستخير الله فيه؛ لأنه يقرب من الثقات\"!\nوالحديث؛ قال الهيثمي (٤/ ٣١٣):\n\"رواه الطبراني في \"الأوسط\"، وفيه سويد بن عبد العزيز، وهو متروك، وقد وثقه دحيم وغيره، وبقية رجاله ثقات\". وقال المنذري (٣/ ٧٩/ ٣٥):","vol":"11","page":555},{"text":"\"رواه الطبراني في \"الأوسط\"، ورواته ثقات؛ إلا سويد بن عبد العزيز\".\nوترجمه في آخر الكتاب بتضعيف الجمهور إياه وتوثيق (دحيم)، ولم يقل: \"وغيره\"؛ فأصاب.\n<span data-type=\"title\" id=toc-5361>٥٣٤٢ </span>- (من كفل يتيمًا - له - ذو قرابة، أو لا قرابة له؛ فأنا وهو في الجنة كهاتين - وضم إصبعيه -، ومن سعى على ثلاث بنات؛ فهو في الجنة، وكان له كأجر مجاهد في سبيل الله صائمًا قائمًا) .\nضعيف\nأخرجه البزار في \"مسنده\" (١٩٠٩،١٩١٢ - كشف الأستار): حدثنا إسحاق بن سليمان البغدادي: حدثنا بيان بن حمران: حدثنا المفضل بن فضالة - أخو مبارك بن فضالة - عن ليث عن أبي رزين عن أبي هريرة مرفوعًا به. وقال:\n\"لا نعلمه يروى عن أبي هريرة إلا بهذا الإسناد، والمفضل بصري مشهور، وهم إخوة ثلاثة\"!\nقلت: وهو إسناد ضعيف مظلم، مسلسل بالمجهولين والضعفاء، وإليك البيان:\n١- إسحاق بن سليمان البغدادي؛ أورده الخطيب (٦/ ٣٦٥) من رواية البزار وحده عنه، وساق له حديثًا آخر من طريق البزار، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول العين.\n٢- بيان بن حمران؛ ذكره الخطيب أيضًا بحديث آخر، ثم روى (٧/ ١١١) عن الدارقطني أنه قال:\n\"بيان بن حمران المدائني؛ روى عن مفضل بن فضالة البصري - أخي مبارك -، وعمر بن موسى الوجيهي. روى عنه ابنه محمد بن بيان، ورزق الله بن مهران،","vol":"11","page":556},{"text":"وإسحاق بن إسماعيل السقطي\"؛ ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال.\n٣- المفضل بن فضالة؛ ضعفه ابن معين وجمع.\nوشذ ابن حبان؛ فذكره في \"الثقات\"! ولذلك؛ جزم الحافظ في \"التقريب\" بأنه ضعيف.\n٤- ليث - وهو ابن أبي سليم -؛ أجمعوا على تضعيفه أو كادوا. وقال الحافظ:\n\"صدوق، اختلط أخيرًا، ولم يتميز حديثه، فترك\".\nوبه - فقط - أعل المنذري الحديث في \"الترغيب\" (٣/ ٨٤)؛ فقصر!\nوتبعه على ذلك - الهيثمي - كعادته؛ إلا أنه وصف ابن أبي سليم بما ليس فيه؛ فقال (٨/ ١٥٧،١٦٢):\n\"رواه البزار، وفيه ليث بن أبي سليم، وهو مدلس\"!\nوأقره على ذلك الشيخ حبيب الأعظمي - كعادته - في تعليقه على \"الكشف\" (٢/ ٣٨٤،٣٨٦) !\nوقد رأيت الشيخ الهيثمي يكرر هذا الوصف كثيرًا في \"مجمعه\"، وكنت أتعجب منه وأتساءل في نفسي: هل وجد الشيخ هذا الوصف منقولًا في بعض الكتب التي لم نطلع عليها، أم هو الوهم؟! وكان ذلك يمنعني من الجزم بوهمه، حتى رأيت الحافظ ابن حجر قد تعقبه في \"زوائد البزار\" - له -؛ فقد نقل فيه (ص ٢٩٧) عنه أنه قال في حديث آخر في فضل التسبيح:\n\"وليث بن أبي سليم ثقة، ولكنه مدلس\"! فتعقبه الحافظ فقال:","vol":"11","page":557},{"text":"\"قلت: ما علمت أحدًا صرح بأنه ثقة، ولا من وصفه بالتدليس قبل الشيخ\".\nوراجع \"مجمع الزوائد\" (١٠/ ٩٣-٩٤) مع التعليق عليه؛ فإن المعلق غير كلام الهيثمي، فجعل مكان قوله \"مدلس\": \"اختلط\"، غير منتبه أن ذلك تكرر من الهيثمي، بحيث إن هذا التغيير لا يطابق المعهود منه! والله أعلم.\n(تنبيه): قوله: \"ذو قرابة\" كذا وقع في \"كشف الأستار\" في الموضعين منه؛ برفع \"ذو\"، وكذلك نقله المنذري ثم الهيثمي عن البزار.\nوتوهم المعلق عليه - الشيخ الأعظمي - أن ذلك خطأ من حيث الإعراب، فجعله منصوبًا: \"ذا\"!\nوالرفع له وجه معروف في اللغة؛ وذلك بتقدير: \"هو ذو\"، وما كان كذلك لم يجز تغييره، بل يثبت كما هو في الأصل، ثم يعلق عليه بما يراه المعلق صوابًا أو خطأ، كما هو مبين في علم المصطلح.\nثم إن الطرف الأول من الحديث صحيح، جاء من طريق أخرى عن أبي هريرة، سبق تخريجه في \"الصحيحة\"، وله شاهد خرجته تحته، وآخر خرجته هناك برقم (٨٠٠) .\nهذا؛ ولليث فيه إسناد آخر، بلفظ آخر أشبه بالصواب؛ رواه عن محمد بن المنكدر عن أم ذرة عن عائشة قالت: قال رسول الله - ﷺ -:\n\"أنا وكافل اليتيم في الجنة كهاتين - وجمع بي السبابة والوسطى -، والساعي على اليتيم والأرملة والمسكين؛ كالمجاهد في سبيل الله والصائم القائم لا يفتر\".","vol":"11","page":558},{"text":"أخرجه أبو يعلى (٣/ ١١٩١)، والطبراني أيضًا في \"الأوسط\" - كما في \"المجمع\" (٨/ ١٦٠) - وقال:\n\"وفيه ليث بن أبي سليم، وهو مدلس، وبقية رجاله ثقات\"!\nكذا قال! وقد عرفت مما تقدم أن ليثًا ليس بمدلس، وإنما هو مختلط؛ إلا أن حديثه هذا له شاهد بالشطر الثاني من حديث أبي هريرة في \"الصحيحين\"، و\"المسند\" (٢/ ٣٦١)؛ لكن ليس فيه ذكر اليتيم، وصححه الترمذي (١/ ٣٥٦) .\nوأما الشطر الأول؛ فسبقت الإشارة إلى صحته وموضع تخريجه آنفًا.\n<span data-type=\"title\" id=toc-5362>٥٣٤٣ </span>- (من كفل يتيمًا له أو لغيره؛ وجبت له الجنة؛ إلا أن يكون عمل عملًا لا يغفر، ومن ذهبت كريمتاه؛ وجبت له الجنة؛ إلا أن يكون عمل عملًا لا يغفر) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٣/ ١٣٦/ ٢) عن إسماعيل ابن عيسى العطار: أخبرنا داود بن الزبرقان عن أبي سفيان عن عكرمة عن ابن عباس مرفوعًا. وقال:\n\"أبو سفيان: هو - عندي - سعيد بن مسروق. والله أعلم\".\nقلت: يعني: والد سفيان الثوري، وهو ثقة من رجال الشيخين.\nلكن الراوي عنه - داود بن الزبرقان - ضعيف جدًا؛ قال الحافظ:\n\"متروك؛ كذبه الأزدي\".\nوقال الهيثمي في \"المجمع\" (٨/ ١٦٢):","vol":"11","page":559},{"text":"\"رواه الطبراني، وفيه داود بن الزبرقان، وهو متروك\".\nوتابعه على الشطر الأول منه: حنش عن عكرمة بلفظ:\n\"من قبض يتيمًا من بين مسلمين إلى طعامه وشرابه؛ أدخله الله الجنة ألبتة؛ إلا أن يعمل ذنبًا لا يغفر له\".\nأخرجه الترمذي (١/ ٣٤٩)، والحارث بن أبي أسامة في \"زوائده\" (١٠٨/ ١)، والخرائطي في \"مكارم الأخلاق\" (٢/ ٦٥٥/ ٧٠٢)، والطبراني في \"الكبير\" (٣/ ١٢٥/ ٢) . وقال الترمذي:\n\"حنش: هو حسين بن قيس؛ وهو أبو علي الرحبي، وهو ضعيف عند أهل الحديث\".\nقلت: وهو متروك؛ كما في \"التقريب\".\n(تنبيه): ذكر المنذري في \"الترغيب\" (٣/ ٢٣٠) هذا الحديث من رواية الترمذي وحده؛ وقال:\n\"وقال: حديث حسن صحيح\"!\nوهذا من أوهامه ﵀؛ فإنما قال الترمذي هذا التصحيح في حديث سهل بن سعد في فضل كافل اليتيم، وهو أول حديث في الباب عند المنذري؛ فاقتضى التنبيه.\nثم وجدت للحديث شاهدًا، ولكنه واه؛ من رواية المسيب بن شريك قال:\n_________\n(١) للشيخ - ﵀ - قول آخر على هذا الإسناد، في \" الصحيحة \" (٢٨٨٢)، وفيه بحث في رجال إسناده يختلف عما هنا. فينظر. والقاسم الآتي له ترجمة في \" ثقات ابن حبان \" (٩ / ١٨) و\" تاريخ بغداد \" (١٢ / ٤٢٧) موثقًا. (الناشر)","vol":"11","page":560},{"text":"حدثنا الهيثم بن سعيد قال: حدثنا عبد الله بن تميم بن طرفة عن أبيه عن عدي مرفوعًا؛ دون الاستثناء.\nأخرجه الطبراني في \"الأوسط\" (٢/ ٢٦/ ٥٤٧٧)، وقال:\n\"لم يسند عبد الله بن تميم بن طرفة حديثًا غير هذا، ولا يروى هذا الحديث عن عدي بن حاتم إلا بهذا الإسناد، تفرد به القاسم بن سعيد بن المسيب بن شريك\".\nقلت: كذا وقع في الأصل هنا، وفي الإسناد أيضًا: \"القاسم بن سعيد بن المسيب ... \"؛ ولم أجد للقاسم هذا ترجمة! لكني رأيت الحافظ الهيثمي قال في \"المجمع\" - عقب الحديث (٨/ ١٦٢) -:\n\"رواه الطبراني في \"الأوسط\"، وفيه المسيب بن شريك، وهو متروك\".\nقلت: ففيه إشعار بأن نسختنا من \"الأوسط\" تحرف فيها: \"عن المسيب..\" إلى: \"ابن المسيب\".\nوالمسيب هذا؛ له ترجمة سيئة في \"الميزان\"، و\"اللسان\"؛ حتى قال فيه الفلاس:\n\"متروك الحديث، قد أجمع أهل العلم على ترك حديثه\".\nوعبد الله بن تميم؛ وكذا وقع أيضًا في الأصل:\n\"عبد الله\" مكبرًا! ووقع في الرواة عن تميم بن طرفة من \"تهذيب المزي\": \"عبيد الله\" مصغرًا.","vol":"11","page":561},{"text":"ولم أجد له ترجمة؛ لا مكبرًا ولا مصغرًا، ويبدو أنه مجهول قليل الرواية، ليس له إلا هذا الحديث كما تقدم عن الطبراني. وفي كلام المزي إشارة إلى ذلك، حيث قال - بعدما ذكر روايته عن أبيه تميم -:\n\"إن كان محفوظًا\". والله أعلم.\n<span data-type=\"title\" id=toc-5363>٥٣٤٤ </span>- (إن يوم الجمعة يوم عيد [وذكر]، فلا تجعلوا يوم عيدكم يوم صيامكم، [ولكن اجعلوه يوم ذكر]؛ إلا أن تصوموا قبله أو بعده) (١) .\nمنكر\nأخرجه الطحاوي (١/ ٣٣٩)، وابن خزيمة في \"صحيحه\" (رقم ٢١٦٣،٢١٦٦)، والحاكم (١/ ٤٣٧)، وأحمد (٢/ ٣٠٣،٥٣٢)، وابن عساكر في \"تاريخ دمشق\" (٨/ ٤٠٦/ ٢ - مخطوطة الظاهرية وص ٤٢٩-٤٣٠ - مطبوعة المجمع - حرف العين) من طرق عن معاوية بن صالح عن أبي بشر عن عامر بن لدين الأشعري أنه سمع أبا هريرة يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد؛ إلا أن أبا بشر هذا لم أقف على اسمه، وليس ببيان بن بشر، وبجعفر بن أبي وحشية\"! وتعقبه الذهبي بقوله:\n\"قلت: أبو بشر مجهول\".\nقلت: ولم يورده في \"الميزان\"، وهو من رجال \"التهذيب\"؛ خلافًا لما كنت أشرت إليه في \"الإرواء\" (٤/ ١١٧) ! وقال الحافظ في \"التقريب\":\n\"مقبول\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" أعيد تخريجه برقم (٢٦٢٤) \"، وفي العزو خطأ، والصواب (٢٨٢٦) . (الناشر)","vol":"11","page":562},{"text":"وذكر ابن عساكر - والزيادتان له - في ترجمة عامر أنه أبو بشر القنسريني! ثم أفرده بالترجمة في \"الكنى\"، فقال (ق ٨٠/ ١ - مصورة باريس):\n\"يقال: إنه من أهل قنسرين، حدث عن عامر بن لدين الأشعري، ومكحول، وعمر بن عبد العزيز. روى عنه معاوية بن صالح الحمصي؛ وراشد بن سعد، وسعيد بن عبد العزيز. مات سنة ثلاثين ومئة في خلافة مروان بن محمد\".\nوإنما حكمت على الحديث بالنكارة؛ لأن ما فيه من النهي عن إفراد يوم الجمعة بالصوم قد صح من طرق عن أبي هريرة، كنت أشرت إليها في تخريج حديثه هذا - الصحيح - في \"إرواء الغليل\" (رقم ٩٥٩)؛ وليس في شيء منها ما رواه أبو بشر هذا من العيد والذكر، أضف إلى ذلك جهالته. والله أعلم.\n(تنبيه): قد أخرج الحديث: البزار في \"مسنده\" (١٠٦٩ - كشف الأستار) من طريق أسد بن موسى: حدثنا معاوية بن صالح به؛ إلا أنه قال: عن عامر بن لدي الأشعري قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nفأسقط منه أبا هريرة، فصار السماع لابن لدين منه - ﷺ -!\nوقد جزم الحافظ وغيره بأنه خطأ، وأن الصواب رواية الجماعة، وأنه من مسند أبي هريرة.\nوأنا أظن أن الخطأ من أسد بن موسى؛ لأنه خالف الجماعة، ولأن فيه بعض الكلام؛ كما تراه في \"التهذيب\". وقال الحافظ في \"التقريب\":\n\"صدوق يغرب؛ وفيه نصب\".","vol":"11","page":563},{"text":"ولم يتنبه لهذا: البزار، ولا المنذري، ولا الهيثمي وغيرهم! فقال البزار عقبه:\n\"لا نعلم أسند عامر بن لدين إلا هذا\"!\nوانطلى الأمر على المعلق عليه الشيخ حبيب الرحمن الأعظمي، فنقل عن الهيثمي قوله في \"مجمع الزوائد\" (٣/ ١٩٩):\n\"رواه البزار، وإسناده حسن\"!\nوسكت عليه كما هو شأنه في كل ما ينقله عنه في تعليقه على هذا الكتاب!\nوالهيثمي قلد في ذلك الحافظ المنذري في \"الترغيب\" (٢/ ٨٧)، وهكذا يتتابع الناس في الخطأ.\nوزاد في ذلك المنذري؛ فإنه أورده من رواية ابن خزيمة المتقدمة عقب حديث أبي هريرة الصحيح المشار إليه آنفًا، فأوهم صحتها، ثم بعد حديثين ساقه من رواية ابن لدين المسندة إلى النبي - ﷺ - وقال:\n\"رواه البزار بإسناد حسن\"!\nفأوهم أنها رواية أخرى غير رواية ابن خزيمة، وأنها تزداد بها قوة على قوة! وهما في الحقيقة رواية واحدة وضعيفة من أصلها كما سلف بيانه. والله المستعان.\nوقد تعقبه الحافظ إبراهيم الناجي في \"عجالة الإملاء\" بما ذكرنا من السقط.\nوقد نقلت كلامه في تعليقي على \"ضعيف الترغيب\" (٦٣٧)؛ وهو تحت الطبع مع مقابله: \"صحيح الترغيب\" يسر الله تمام طبعهما (١) .\n_________\n(١) وقد طبعا - ولله الحمد والمنة - بعد وفاة الشيخ - ﵀ - بقليل. (الناشر)","vol":"11","page":564},{"text":"ثم وجدت للحديث طريقًا أخرى عن أبي هريرة دون جملة الذكر، فتأكدت من نكارتها؛ يرويه عبد الملك بن عمير عن رجل من بني الحارث بن كعب - يقال له: أبو الأوبر - قال:\nكنت قاعدًا عند أبي هريرة؛ إذ جاءه رجل فقال: إنك نهيت الناس عن الصيام يوم الجمعة؟ قال: ما نهيت الناس أن يصوموا يوم الجمعة، ولكني سمعت رسول الله - ﷺ - يقول:\n\"لا تصوموا يوم الجمعة؛ فإنه يوم عيد؛ إلا أن تصلوه بأيام\".\nأخرجه ابن حبان في \"صحيحه\" (٣٦٠١ - الإحسان) من طريق جرير عن عبد الملك بن عمير به.\nوهذا إسناد ظاهره الصحة، لكن جرير - وهو ابن عبد الحميد - تكلم في حفظه في آخر عمره.\nوقد خالفه شعبة؛ فقال الطيالسي في \"مسنده\" (٢٥٩٥): حدثنا شعبة عن عبد الملك به؛ إلا أنه لم يذكر:\n\"فإنه يوم عيد\".\nوكذلك أخرجه أحمد (٢/ ٤٥٨): حدثنا محمد بن جعفر قال: حدثنا شعبة به.\nوأخرجه الطحاوي في \"شرح المعاني\" (١/ ٣٣٩) من طريق أخرى عن شعبة به.\nوتابعه شريك - وهو ابن عبد الله -: عند الطحاوي، وأحمد (٢/ ٥٢٦) .\nوأبو عوانة: عند أحمد (٢/ ٤٢٢) .","vol":"11","page":565},{"text":"قلت: فاتفاق هؤلاء الثقات الثلاثة - على مخالفة جرير في هذه الزيادة - دليل واضح على أنها غير محفوظة؛ فهي شاذة. ويؤكد ذلك عدم ورودها في الطرق التي سبقت الإشارة إليها آنفًا عن أبي هريرة.\n<span data-type=\"title\" id=toc-5364>٥٣٤٥ </span>- (من مشى في حاجة أخيه؛ كان خيرًا له من اعتكاف عشر سنين، ومن اعتكف يومًا ابتغاء وجه الله؛ جعل الله بينه وبين النار ثلاثة خنادق، كل خندق أبعد ما بين الخافقين) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (١/ ١٩١/ ١ - مصورة الجامعة الإسلامية، ورقم ٧٤٦٢ - نسختي وترقيمي)، والبيهقي في \"الشعب\" (٣/ ٤٢٤/ ٣٩٦٥) من طريق أحمد بن خالد الخلال: أخبرنا الحسن بن بشر قال: وجدت في كتاب أبي: حدثنا عبد العزيز بن أبي رواد عن عطاء عن ابن عباس عن النبي - ﷺ - قال: ... فذكره.\nومن هذا الوجه: أخرجه أبو نعيم في \"أخبار أصبهان\" (١/ ٨٩-٩٠)، والخطيب في \"التاريخ\" (٤/ ١٢٦-١٢٧)، وقال:\n\"غريب؛ لا أعلم رواه عن عطاء غير ابن أبي رواد\"!\nقلت: وهذا يشعر بأن من دونه قد توبع! وليس كذلك كما يفيده قول الطبراني عقبه:\n\"لم يرو هذا الحديث عن عبد العزيز بن أبي رواد إلا بشر بن سلم البجلي، تفرد به ابنه\".\nقلت: ابنه - الحسن بن بشر - من شيوخ البخاري، وقد تكلم في حفظه؛ قال الحافظ في \"التقريب\":","vol":"11","page":566},{"text":"\"صدوق يخطىء\".\nلكن العلة من أبيه بشر؛ فقد قال فيه ابن أبي حاتم (١/ ١/ ٣٥٨) عن أبيه:\n\"منكر الحديث\".\nوأقره الحافظ في \"اللسان\".\nقلت: ومما يدل على ذلك: ما عند أبي نعيم والخطيب في أول هذا الحديث بلفظ:\nعن ابن عباس أنه كان معتكفًا في مسجد رسول الله - ﷺ -، فأتاه رجل، فسلم عليه، ثم جلس، فقال له ابن عباس: يا فلان! أراك مكتئبًا حزينًا. قال: نعم؛ يا ابن عم رسول الله! لفلان علي حق ولاء، وحرمة صحب هذا القبر؛ ما أقدر عليه! قال ابن عباس: أفلا أكلمه [لك]؟ قال: إن أحببت! فانتعل ابن عباس، ثم خرج من المسجد، فقال له الرجل: أنسيت ما كنت فيه؟ قال: لا، ولكني سمعت صاحب هذا القبر - والعهد به قريب؛ فدمعت عيناه - وهو يقول: ... فذكره.\nوبهذا اللفظ والتمام: أورده المنذري في \"الترغيب\" (٢/ ٩٩) من رواية البيهقي.\nوموضع النكارة فيه؛ قول الرجل:\nوحرمة صاحب هذا القبر! فإن فيه الحلف بغير الله ﷿، وهو شرك؛ كما جاء في الأحاديث الصحيحة.","vol":"11","page":567},{"text":"ولئن جوزنا خفاء ذلك على الرجل؛ فليس بجائز أن يخفى على ابن عباس، وإذا كان كذلك؛ فكيف يعقل أن يسكت ابن عباس عن هذا المنكر ولا ينهاه عنه؟!\nنعم؛ قد روي الحديث من طريق أخرى عن عبد العزيز بن أبي رواد، بلفظ آخر يختلف عن لفظ بشر بن مسلم؛ فقد رواه الوليد بن صالح عن أبي محمد الخراساني عن عبد العزيز بن أبي رواد؛ بلفظ:\n\"من مشى مع أخيه في حاجة فناصحه في الله؛ جعل الله بينه وبين النار يوم القيامة سبعة خنادق، [بين الخندق] والخندق كما بين السماء والأرض\".\nأخرجه ابن أبي الدنيا في \"قضاء الحوائج\" (ص ٧٩-٨٠ - مجموعة الرسائل) - والزيادة له -، وأبو نعيم في \"الحلية\" (٨/ ٢٠٠) - والسياق له -، وقال:\n\"غريب من حديث عبد العزيز، لم نكتبه إلا من حديث الوليد بن صالح\".\nقلت: وهو ثقة من رجال الشيخين.\nلكن شيخه - أبو محمد الخراساني - ليس كذلك؛ فقد قال فيه ابن حجر في (كنى) \"اللسان\" - تبعًا لابن أبي حاتم عن أبيه -:\n\"مجهول\".\nفهو علة هذا اللفظ.\nوقد روي بلفظ ثالث من طريق أخرى عن ابن عباس في حديث طويل فيه:\n\".. ولأن يمشي أحدكم مع أخيه في قضاء حاجته؛ أفضل من أن يعتكف في","vol":"11","page":568},{"text":"مسجدي هذا شهرين\"؛ وأشار بإصبعيه.\nأخرجه الحاكم (٤/ ٢٦٩-٢٧٠) عن محمد بن معاوية: حدثنا مصادف بن زياد المديني - قال: وأثنى عليه خيرًا - عن محمد بن كعب القرظي قال: قال ابن عباس ...\nثم ساقه من طريق أبي المقدام هشام بن زياد: حدثنا محمد بن كعب القرظي به نحوه. ثم قال الحاكم:\n\"قد اتفق هشام بن زياد النصري، ومصادف بن زياد المديني على روايته عن محمد بن كعب القرظي. والله أعلم\"!\nفتعقبه الذهبي بقوله:\n\"قلت: هشام متروك، ومحمد بن معاوية كذبه الدارقطني، فبطل الحديث\".\nقلت: وهذه الطريق مع أنها أضعف الطرق؛ فإن لفظه له شاهد نحوه من حديث ابن عمر؛ خرجته في \"الصحيحة\" (٩٠٦) .\nوجملة القول: أن الحديث ضعيف؛ لضعف في بعض رواته، وجهالة في غيرهم، واضطرابهم في متنه، والنكارة التي فيه.\nوقد ضعفه الحافظ العراقي في \"تخريج الإحياء\" (٢/ ١٨٥) .\nوخالفه تلميذه الهيثمي، فقال (٨/ ١٩٢):\n\"رواه الطبراني في \"الأوسط\"، وإسناده جيد\"!\nوكأنه لم يستحضر حال بشر بن سلم، وإلا؛ لما جاز له أن يجود إسناده. والله أعلم.","vol":"11","page":569},{"text":"<span data-type=\"title\" id=toc-5365>٥٣٤٦ </span>- (دخلت الجنة؛ فسمعت فيها خشفة بين يدي، فقلت: ما هذا؟ قال: بلال. قال: فمضيت؛ فإذا أكثر أهل الجة فقراء المهاجرين وذراري المسلمين، ولم أر أحدًا أقل من الأغنياء والنساء. قيل لي: أما الأغنياء؛ فهم ههنا بالباب يحاسبون ويمحصون. وأما النساء؛ فألهاهن الأحمران: الذهب والحرير. قال: ثم خرجنا من أحد أبواب الجنة الثمانية، فلما كنت عند الباب؛ أتيت بكفة فوضعت فيها، ووضعت أمتي في كفة؛ فرجحت بها، ثم أتي بأبي بكر ﵁، فوضع في كفة، وجيء بجميع أمتي في كفة فوضعوا، فرجح أبو بكر ﵁، وجيء بعمر فوضع في كفة، وجيء بجميع أمتي فوضعوا؛ فرجح عمر ﵁. وعرضت أمتي رجلًا رجلًا، فجعلوا يمرون، فاستبطأت عبد الرحمن بن عوف، ثم جاء بعد الإياس، فقلت: عبد الرحمن! فقال: بأبي وأمي يا رسول الله! والذي بعثك بالحق! ما خلصت إليك حتى ظنت أني لا أنظر إليك أبدًا إلا بعد المشيبات! قال: وما ذاك؟ قال: من كثرة مالي؛ أحاسب وأمحص) .\nمنكر جدًا\nأخرجه أحمد (٥/ ٢٥٩): حدثنا الهذيل بن ميمون الكوفي الجعفي - كان يجلس في مسجد المدينة، يعني: مدينة أبي جعفر، قال عبد الله: هذا شيخ قديم كوفي - عن مطرح بن يزيد عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بمن ليس بثقة؛ سوى القاسم - وهو ابن عبد الرحمن أبو عبد الرحمن الدمشقي -؛ فقد وثق. وغلا فيه ابن حبان - فقال (٢/ ٢١٢):","vol":"11","page":570},{"text":"\"كان ممن يروي عن أصحاب رسول الله - ﷺ - المعضلات، ويأتي عن الثقات بالأشياء المقلوبات؛ حتى يسبق إلى القلب أنه كان المتعمد لها\"!!\nووثقه غيره. وذكر البخاري أن ما ينكر من حديثه؛ إنما هو من الرواة الضعفاء عنه.\nوالمتقرر فيه: أنه حسن الحديث؛ فالعلة هنا ممن دونه:\nأولًا: علي بن يزيد - وهو الألهاني - ضعيف.\nثانيًا: عبيد الله بن زحر مثله في الضعف، أو ذاك شر منه، وقال ابن حبان فيه (٢/ ٦٢):\n\"منكر الحديث جدًا، يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر عبيد الله بن زحر وعلي بن يزيد والقاسم أبو عبد الرحمن؛ لا يكون متن ذلك الخبر إلا مما عملت أيديهم، فلا يحل الاحتجاج بهذه الصحيفة، بل التنكب عن رواية عبيد الله بن زحر على الأحوال أولى\".\nثالثًا: مطرح بن يزيد ضعيف اتفاقًا.\nرابعًا: الهذيل بن ميمون الكوفي غير معروف فيما يبدو إلا في هذه الرواية؛ فإن الحافظ لما أورده في \"التعجيل\"؛ لم يزد في ترجمته على قول عبد الله بن أحمد المذكور في الإسناد، ولعله الذي في \"الجرح والتعديل\" (٤/ ٢/ ١١٣):\n\"هذيل بن ميمون. روى عن الأحوص بن حكيم. روى عنه يحيى بن أيوب البغدادي المعروف بـ (الزاهد) . سألت أبي عنه؟ فقال: لا أعرفه، لا أعلمه روى","vol":"11","page":571},{"text":"عنه غير يحيى بن أيوب الزاهد\".\nقلت: وهو المقابري؛ وهو من شيوخ أحمد، وبين وفاتيهما سبع سنوات، فلا أستبعد أن يكون هذا الذي سمع منه يحيى: هو الكوفي الذي سمع منه الإمام أحمد، فيكون مجهول الحال. والله أعلم.\nوالحديث؛ قال الهيثمي (٩/ ٥٩):\n\"رواه أحمد؛ والطبراني بنحوه باختصار، وفيهما مطرح بن يزيد، وعلي بن يزيد الألهاني، وكلاهما مجمع على ضعفه. ومما يدلك على ضعف هذا أن عبد الرحمن بن عوف أحد أصحاب بدر، والحديبية، وأحد العشرة، وهو أفضل الصحابة والحمد لله\".\nولم يستحضر المنذري أن الحديث في \"المسند\"، و\"الطبراني\"! فقد ذكر طرفه الأول في كتاب \"اللباس\" من \"الترغيب والترهيب\" (٣/ ١٠٥)؛ ثم قال:\n\"رواه أبو الشيخ ابن حيان وغيره من طريق عبيد الله بن زحر عن علي بن يزيد عن القاسم عنه\"!\nقلت: وصدره بلفظة: (عن)؛ فلم يصب؛ لما فيه من إيهام قوته؛ كما بينته في مقدمة \"صحيح الترغيب\" و\"ضعيف الترغيب\"!!\n<span data-type=\"title\" id=toc-5366>٥٣٤٧ </span>- (ما أنعم الله على عبد نعمة، فعلم أنها من عند الله؛ إلا كتب الله له شكرها قبل أن يحمده عليها. وما أذنب عبد ذنبًا، فندم عليه؛ إلا كتب الله له مغفرة قبل أن يستغفره. وما اشترى عبد ثوبًا بدينار","vol":"11","page":572},{"text":"أو نصف دينار، فلبسه، فحمد الله عليه؛ إلا لم يبلغ ركبتيه حتى يغفر الله له) .\nضعيف جدًا\nأخرجه الحاكم (١/ ٥١٤) من طريق محمد بن جامع العطار: حدثنا السكن بن أبي السكن البرجمي: حدثنا الوليد بن أبي هشام عن القاسم ابن محمد عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: ... فذكره. وقال:\n\"هذا حديث لا أعلم في إسناده أحدًا ذكر بجرح\"!\nكذا قال! وقد ردوه عليه تلويحًا وتصريحًا:\nفقال المنذري في \"الترغيب\" (٣/ ١٠١):\n\"رواه ابن أبي الدنيا، والحاكم، والبيهقي. وقال الحاكم: \"رواته؛ لا أعلم فيهم مجروحًا\"! كذا قال\". وقال الذهبي في \"تلخيص المستدرك\":\n\"قلت: بلى؛ قال ابن عدي: محمد بن جامع العطار لا يتابع على أحاديثه\".\nقلت: وقد اتفقوا على تضعيفه، بل قال ابن عبد البر:\n\"متروك الحديث\".\nونحوه قول أبي زرعة؛ فقال ابن أبي حاتم (٣/ ٢/ ٢٢٣):\n\"سئل أبو زرعة عنه؟ فقال: ليس بصدوق، ما حدثت عنه شيئًا، ولم يقرأ علينا حديثه\".\nوشذ ابن حبان؛ فذكره في \"الثقات\"!","vol":"11","page":573},{"text":"قلت: والوليد بن أبي هشام؛ قال الحافظ:\n\"مستور\".\nلكنه عند ابن أبي الدنيا في \"الشكر\" (ص ١٢)، وكذا البيهقي في \"الشعب\" (٤/ ٩٢/ ٤٣٧٩-٤٣٨٠) من طريق هشام بن زياد عن أبي الزناد عن القاسم بن محمد به.\nبيد أن هشامًا هذا - وهو أبو المقدام - متروك؛ كما هو في \"التقريب\".\n<span data-type=\"title\" id=toc-5367>٥٣٤٨ </span>- (عليكم بقيام الليل؛ فإنه دأب الصالحين قبلكم، ومقربة لكم إلى الله ﷿، ومكفرة للسيئات، ومنهاة عن الإثم، ومطردة للداء عن الجسد) (١) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٦/ ٣١٧/ ٦١٥٤) من طريق عبد الرحمن بن سليمان بن أبي الجون عن الأعمش عن أبي العلاء عن سلمان الفارسي ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: جهالة أبي العلاء هذا؛ قال الذهبي في ترجمة ابن أبي الجون:\n\"لا أعرفه\".\nوأشار إلى ذلك الحافظ في ترجمته من (كنى) \"اللسان\".\nوالأخرى: ابن أبي الجون هذا، وهو مختلف فيه؛ كما تراه في \"التهذيب\"،\nو\n_________\n(١) الحديث ثابت سوى الجملة الأخيرة؛ كما حققه في \" الإرواء \" (٤٥٢) . (الناشر)","vol":"11","page":574},{"text":"\"مجمع الزوائد\" (٢/ ٢٥١) .\nوأشار إلى ذلك المنذري في \"الترغيب\" (١/ ٢١٦)، وأكد ذلك بقوله في ترجمته في آخر كتابه:\n\"صويلح\".\nوفاته - هو والهيثمي - العلة الأولى، وإعلاله به أولى.\nوالحديث؛ أخرجه ابن عدي وابن عساكر؛ كما في \"الإرواء\"، فراجعه.\nوقد جاء من طريق أخرى دون قوله:\n\"ومطردة للداء عن الجسد\".\nوهو أقوى من هذا، وله بعض الشواهد مذكورة هناك.\n<span data-type=\"title\" id=toc-5368>٥٣٤٩ </span>- (من قال إذا أصبح وإذا أمسى: اللهم! أنت خلقتني، وأنت تهديني، وأنت تطعمني وتسقيني، وأنت تميتني وأنت تحييني؛ لم يسأل إلا أعطاه الله إياه) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (رقم ١٠٠٣ - نسختي): حدثنا أحمد قال: أخبرنا عبد الرحمن بن بكر بن الربيع بن مسلم قال: أخبرنا محمد بن حمران قال: أخبرنا أبو روح عن الحسن قال: قال سمرة بن جندب:\nألا أحدثك حديثًا سمعته من رسول الله - ﷺ - مرارًا، ومن أبي بكر مرارًا، ومن عمر مرارًا؟! قلت: بلى. قال: ... فذكره. قال:\nفلقيت عبد الله بن سلام، فقلت: ألا أحدثك حديثًا سمعته من رسول الله","vol":"11","page":575},{"text":"- ﷺ - مرارًا، ومن أبي بكر مرارًا، ومن عمر مرارًا؟! قال: بلى. فحدثته بهذا الحديث، فقال: بأبي وأمي رسول الله - ﷺ -! هؤلاء الكلمات كان الله ﷿ أعطاهن موسى ﵇، فكان يدعو بهن في كل يوم سبع مرات، فلا يسأل الله ﷿ شيئًا إلا أعطاه إياه.\nقلت: وهذا إسناد رجاله كلهم ثقات.\nوأبو روح؛ الظاهر أنه سلام بن مسكين البصري؛ فإنهم ذكروه في الرواة عن الحسن البصري.\nوأما أحمد - شيخ الطبراني -؛ فالظاهر أنه الذي قبله بأحاديث، ابتداءً من الحديث (٩٧٨)؛ فإنه قال فيه: حدثنا أبو عبد الله أحمد بن صباح الأيلي بمصر ... ثم ساق له أحاديث كثيرة يقول في أول كل واحد منها: \"حدثنا أحمد ... \" لا ينسبه، وكذلك يفعل في شيوخه الآخرين، ينسبه في حديثه الأول، ثم يقتصر على اسمه فقط دون أبيه في سائر أحاديثه اختصارًا.\nو(الأيلي) مهملة في الأصل، فإن كان الباء الموحدة (الأبلي) فهو بضمها وتشديد اللام؛ ونسبة إلى (أبلة): بلدة قديمة على أربعة فراسخ من البصرة، وهي اليوم من البصرة، قاله ابن الجزري في \"اللباب\"، وإن كان بالمثناة من تحت: (الأيلي)؛ فهو بفتح الألف وسكون المثناة؛ نسبة إلى (أيلة): بلدة على ساحل بحر القلزم (الأحمر) مما يلي ديار مصر؛ ولعلها المعروفة اليوم بـ (إيلات)، التي احتلها اليهود من خليج العقبة.\nوسواءً كان هذا أو ذاك؛ فإني لم أجد له ترجمة فيما عندي من كتب الرجال!\nومن شيوخ الطبراني في \"المعجم الصغير\": أحمد بن محمد بن الصباح","vol":"11","page":576},{"text":"أبو عبد الله البصري، روى له بإسناده حديثًا آخر عن النعمان بن بشير مرفوعًا:\n\"إن الله كتب كتابًا؛ فهو عنده على العرش..\" الحديث (رقم ٨٨٦ - الروض النضير)، فيحتمل أن يكون هو هذا، ولكني لم أجده أيضًا، فإن ثبت أنه ثقة ضابط؛ فالحديث ثابت، وإلا؛ فلا، وأما قول المنذري في \"الترغيب\" (١/ ٢٣٢) - وتبعه الهيثمي - كعادته - في \"المجمع\" (١٠/ ١١٨) -:\n\"رواه الطبراني في \"الأوسط\" بإسناد حسن\"!\nفالظاهر أنه قائم على إغماض النظر عن شيخ الطبراني، وهو أمر نعرفه عن الهيثمي، وقد رأيته صرح في بعض المواطن - ولا يحضرني الآن مكانه (١) - أن شيوخ الطبراني الذين لم يوردهم الذهبي في \"الميزان\" على الستر أو العدالة، أو كما قال!\nوهذا مذهب فيه تساهل كبير، كما لا يخفى على من تشبع بأقوال أهل هذا العلم ونقاده.\nثم استدركت فقلت: الحسن: هو البصري كما تقدم؛ وهو مدلس، ولم يصرح بالتحديث!\n<span data-type=\"title\" id=toc-5369>٥٣٥٠ </span>- (إذا طلعت الشمس من مطلعها كهيأتها لصلاة العصر حين تغرب من مغربها؛ فصلى رجل ركعتين وأربع سجدات؛ كتب له أجر ذلك اليوم - وحسبته قال -؛ وكفر عنه خطيئته وإثمه - وأحسبه قال -، فإن مات من يومه دخل الجنة) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٨/ ٢٢٦/ ٧٧٩٠) من\n_________\n(١) هو في مقدمة \" المجمع \". (الناشر)","vol":"11","page":577},{"text":"طريقين عن ميمون بن زيد عن ليث بن أبي سليم عن ثابت بن عجلان عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ضعف ليث واختلاطه؛ كما تقدم مرارًا.\nوالأخرى: ميمون بن زيد؛ أورده الذهبي في \"ديوان الضعفاء\"، وقال:\n\"قال الأزدي: فيه ضعف\". وأما في \"الميزان\" و\"المغني\"؛ فقال:\n\"لينه أبو حاتم\".\nوقال الهيثمي في \"مجمع الزوائد\" (٢/ ٢٢٦) - بعد أن عزاه لـ \"المعجم\" -:\n\"وفيه ميمون بن زيد؛ قال الذهبي: \"لينه أبو حاتم\". وذكره ابن حبان في \"الثقات\"، وقال: \"يخطىء\". وبقية رجاله موثقون؛ إلا أن فيهم ليث بن أبي سليم؛ وفيه كلام\"!\nقلت: لقد ألان القول في ليث؛ بحيث أشعر أنه قد وثق، ولعله تبع في ذلك المنذري؛ فإنه قال في \"الترغيب\" (١/ ٢٣٧):\n\"رواه الطبراني، وإسناده مقارب، وليس في رواته من ترك حديثه، ولا أجمع على ضعفه\"!\nقلت: وهذا من تساهله الذي غلب عليه في الكتاب المذكور، ولذلك صدر هذا الحديث بلفظة: (عن)؛ المشعر بعدم ضعفه عنده!\nفإن الحديث ضعيف لا يشترط فيه أن يكون فيه من أجمع على ضعفه؛ بل","vol":"11","page":578},{"text":"يكفي - عند المحققين - أن يكون الراجح فيه الضعف لسبب من الأسباب الجارحة؛ وما أكثرها! ولذلك قالوا: الجرح مقدم على التعديل؛ على التفصيل المعروف.\nوليث؛ سبب جرحه سوء حفظه واختلاطه.\nعلى أن الإجماع الذي زعمه معارض بإجماع قبله؛ كما كنت علقته على \"ضعيف الترغيب والترهيب\" (١/ ١٦٧) ردًا لقول المنذري المذكور، فليراجعه من شاء.\n<span data-type=\"title\" id=toc-5370>٥٣٥١ </span>- (يكفيك من الدنيا ما سد جوعتك، ووارى عورتك، وإن كان لك بيت يظلك؛ فذاك، وإن كانت لك دابة؛ فبخ!) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٩٤٩٧ - مصورتي) من طريق الحسن بن عمارة عن عدي بن ثابت عن سالم بن أبي الجعد عن ثوبان قال:\nقلت: يا رسول الله! ما يكفيني من الدنيا؟ فقال:\n\"ما سد جوعتك ... \" الحديث. وقال:\n\"لم يروه عن عدي بن ثابت إلا الحسن بن عمارة\".\nقلت: وهو متروك؛ كما قال الهيثمي (١٠/ ٢٥٤) بعد أن عزاه لـ \"أوسط الطبراني\".\nوأشار المنذري (٣/ ١١١) لتضعيف الحديث؛ إلا أنه أطلق العزو للطبراني، فأوهم أنه في \"المعجم الكبير\"؛ وليس فيه!","vol":"11","page":579},{"text":"<span data-type=\"title\" id=toc-5371>٥٣٥٢ </span>- (ما من أحد يلبس ثوبًا ليباهي به؛ لينظر الناس إليه؛ إلا لم ينظر الله إليه حتى ينزعه) .\nضعيف جدًا\nرواه الطبراني (٢٣/ ٢٨٣/ ٦١٨)، والسلفي في \"معجم السفر\" (ق ٨٥/ ٢)، وابن عساكر (١٣/ ٢١١/ ٢) عن عبد الخالق بن زيد ابن واقد عن أبيه عن محمد بن عبد الملك بن مروان عن أبيه عن أم سلمة مرفوعًا.\nقلت: وهذا سند ضعيف جدًا؛ آفته عبد الخالق بن زيد؛ قال النسائي:\n\"ليس بثقة\". وقال البخاري:\n\"منكر الحديث\". وضعفه غيرهما.\nوقال ابن حبان في \"الضعفاء والمتروكين\" (٢/ ١٤٩):\n\"يروي المناكير عن المشاهير؛ التي إذا سمعها المستمع شهد أنها مقلوبة أو معمولة، لا يجوز الاحتجاج به\".\nوالحديث؛ أشار المنذري (٣/ ١١١) إلى تضعيفه!\nوأعله الهيثمي (٥/ ١٣٥) بابن زيد هذا.","vol":"11","page":580},{"text":"<span data-type=\"title\" id=toc-5372>٥٣٥٣ </span>- (ألا أحدثكم عن الخضر؟ قالوا: بلى يا رسول الله! قال: بينما هو ذات يوم يمشي في سوق بني إسرائيل؛ أبصره رجل مكاتب. فقال: تصدق علي بارك الله فيك! فقال الخضر: آمنت بالله، ما شاء الله من أمر يكون، ما عندي شيء أعطيكه. فقال المسكين: أسألك بوجه الله!","vol":"11","page":580},{"text":"لما تصدقت علي؛ فإني نظرت السيماء (وفي رواية: سيماء الخير) في وجهك، ورجوت البركة عندك! فقال الخضر: آمنت بالله، ما عندي شيء أعطيكه إلا أن تأخذني فتتبيعني! فقال المسكين: وهل يستقيم هذا؟! قال: نعم، الحق أقول؛ لقد سألتني بأمر عظيم، أما إني لا أخيبك بوجه ربي؛ يعني! قال: فقدم إلى السوق فباعه بأربع مئة درهم، فمكث عند المشتري زمانًا لا يستعمله في شيء، فقال له: إنك إنما ابتعتني التماس خير عندي، فأوصني بعمل؟ قال: أكره أن أشق عليك؛ إنك شيخ كبير. قال: ليس يشق علي. قال: فقم وانقل هذه الحجارة، وكان لا ينقلها دون ستة نفر في يوم. فخرج الرجل لبعض حاجته؛ ثم انصرف وقد نقل الحجارة في ساعة! قال: أحسنت وأجملت وأطقت ما لم أرك تطيقه. قال: ثم عرض للرجل سفر، فقال: إني أحسبك أمينًا، فاخلفني في أهلي خلافة حسة. قال: فأوصني بعمل. قال: إني أكره أن أشق عليك. قال: ليس يشق علي. قال: فاضرب من اللبن لبيتي حتى أقدم عليك. قال: فمضى الرجل لسفره. [قال:] فرجع الرجل وقد شيد بناءه! فقال: أسألك بوجه الله! ما سبيلك وما أمرك؟ قال: سألتني بوجه الله، ووجه الله أوقعني في العبودية. فقال الخضر: سأخبرك من أنا؟ أنا الخضر الذي سمعت به؛ سألني [رجل] مسكين صدقة، فلم يكن عندي شيء أعطيه، فسألني بوجه الله، فأمكنته من رقبتي، فباعني. وأخبرك أنه من سئل بوجه الله، فرد سائله وهو يقدر؛ وقف يوم القيامة [ليس على وجهه] جلد ولا لحم؛ إلا عظم يتقعقع. فقال الرجل: آمنت بالله، شققت عليك يا نبي الله! ولم أعلم. قال: لا بأس؛ أحسنت","vol":"11","page":581},{"text":"وأبقيت. فقال الرجل: بأبي أنت وأمي يا نبي الله! احكم في أهلي ومالي بما أراك الله، أو أخيرك؛ فأخلي سبيلك؟ فقال: أحب أن تخلي سبيلي؛ فأعبد ربي. فخلى سبيله. فقال الخضر: الحمد لله الذي أوقعني في العبودية؛ ثم نجاني منها) .\nضعيف\nأخرجه الطحاوي في \"مشكل الآثار\" (٢/ ٣٥٧)، والطبراني في \"المعجم الكبير\" (٨/ ١٣٢-١٣٤/ ٧٥٣٠)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٢٨٧) من طريق سليمان بن عبيد الله الحطاب: حدثنا بقية بن الوليد: حدثنا محمد بن زياد الألهاني عن أبي أمامة ﵁ أن رسول الله - ﷺ - قال لأصحابه: ... فذكره.\nوالطبراي أيضًا، وفي \"مسند الشاميين\" (ص ١٦٣)، ومن طريقه ابن عساكر في \"تاريخ دمشق\" (٥/ ٣١٩/ ٢) عن محمد بن الفضل بن عمران الكندي: حدثنا بقية عن محمد بن زياد الألهاني به.\nقلت: وهذا إسناد ضعيف من الطريقين عن بقية:\nأما الأولى؛ فلضعف سليمان بن عبيد الله؛ قال النسائي:\n\"ليس بالقوي\". وقال ابن معين:\n\"ليس بشيء\".\nوذكره العقيلي في \"الضعفاء\".\nولا ينافي ضعفه قول أبي حاتم فيه:\n\"صدوق، ما رأيت إلا خيرًا\"!","vol":"11","page":582},{"text":"لاحتمال أنه يعني أنه ليس بمتهم، وذلك لا ينافي الضعف الناشىء من سوء الحفظ، والذي يستلزم النظر في حديثه، بل هذا ما صرح به ابنه في مقدمة \"الجرح والتعديل\" (١/ ٣٧)، فراجعه إن شئت.\nوأما توثيق ابن حبان؛ فقد عرف تساهله في التوثيق؛ فلا إشكال. ولذلك؛ قال الحافظ في \"التقريب\" - ملخصًا للأقوال المتقدمة فيه -:\n\"صدوق، ليس بالقوي\".\nقلت: فمثله لا يحتج به؛ فلا يقبل منه تصريح بقية بالتحديث فيه. وعلى ذلك جرى من قبلنا من النقاد؛ فقال الذهبي في ترجمة بقية من \"الميزان\":\n\"ومن مناكير بقية: حدثنا محمد بن زياد عن أبي أمامة مرفوعًا: بينما الخضر يمشي في سوق لبني إسرائيل ... الحديث بطوله. هذا الحديث قال ابن جوصا: سألت محمد بن عوف عنه؟ فقال: هذا موضوع. فسألت أبا زرعة عنه؟ فقال: حديث منكر. قال ابن عدي: لا أعلم رواه عن بقية غير سليمان بن عبيد الله الرقي، وقد ادعاه عبد الوهاب بن ضحاك العرضي، وهو متهم، وأما سليمان؛ فقال فيه ابن معين: ليس بشيء. فسلم عنه بقية\".\nقلت: وقد فاته الطريق الأخرى عند الطبراني؛ أعني: محمد بن الفضل بن عمران الكندي، ولكني لم أجد له ترجمة، مع أنه لم يذكر تحديث بقية، وكذلك سليمان الرقي لم يذكر ذلك عند الطبراني، فكأنه أحال بها على رواية الكندي، ومن أجل ذلك لم يتعرض لذكر التحديث من تكلم على رواية الطبراني، فقال الهيثمي في \"مجمع الزوائد\" (٣/ ١٠٣):\n\"رواه الطبراني في \"الكبير\"، ورجاله موثقون؛ إلا أن فيه بقية بن الوليد وهو","vol":"11","page":583},{"text":"مدلس؛ ولكنه ثقة\". وأعاده بنحوه في مكان آخر (٨/ ٢١٣) . وقال المنذري في \"الترغيب\" (٢/ ١٨):\n\"رواه الطبراني وغير الطبراني، وحسن بعض مشايخنا إسناده، وفيه بعد. والله أعلم\".\nقلت: وصدره بلفظة: (روي) إشارة منه إلى ضعف الحديث المطابق لاستبعاده تحسين بعض مشايخه إياه؛ فأجاد كما قال الحافظ الناجي في \"عجالة الإملاء\" (١١٤-١١٥)، وإن كان العهد به تصديره لأحاديث بقية بلفظة: (عن) كما حققته في مقدمتي لكتابي \"صحيح الترغيب والترهيب\" وفي \"ضعيفه\" أيضًا، فلعل ذلك لضعف سليمان، وجهالة ابن عمران الكندي.\nوقد أشار إليها الحافظ ابن كثير في \"البداية\"؛ فإنه ساق الحديث بطوله من رواية أبي نعيم الأصبهاني: حدثنا سليمان بن أحمد الطبراني ... فساقه من الطريقين المتقدمين، ثم قال (١/ ٣٣٠):\n\"وهذا حديث رفعه خطأ، والأشبه أن يكون موقوفًا، وفي رجاله من لا يعرف. والله أعلم\".\nوقال الحافظ ابن حجر في ترجمة (الخضر) من \"الإصابة\" - بعد أن ساقه من رواية الطبراني أيضًا -:\n\"قلت: وسند الحديث حسن؛ لولا عنعنة بقية، ولو ثبت لكان نصًا أن الخضر نبي لحكاية النبي - ﷺ - قول الرجل: \"يا نبي الله! \"، وتقريره على ذلك\".\nقلت: وهذا صريح في أن الحافظ لم يقف على تحديث بقية المتقدم، وإلا؛ لجزم بحسنه.","vol":"11","page":584},{"text":"والحق أنه ضعيف؛ لما عرفت من حال المصرح بالتحديث. والله أعلم.\nونبوة الخضر ليست بحاجة في إثباتها إلى مثل هذا الحديث؛ بعد قوله تعالى في القرآ حكاية عن الخضر: (وما فعلته عن أمري)، وغير ذلك من الأدلة المعروفة.\n<span data-type=\"title\" id=toc-5373>٥٣٥٤ </span>- (إن الملائكة كانت تصافح عمران بن حصين حتى اكتوى؛ فتنحت) .\nمنكر\nأخرجه ابن سعد في \"الطبقات\" (٤/ ٢٨٨)، والطبراني في \"المعجم الكبير\" (١٨/ ١٠٧/ ٢٠٣) من طريقين عن قتادة: أن الملائكة ... الحديث.\nقلت: إسناد مرسل؛ فإن قتادة لم يسمع من صحابي غير أنس ﵁.\nوالمحفوظ عن عمران أن الملائكة كانت تسلم عليه. فقد روى مطرف عنه أنه قال:\nكان يسلم علي حتى اكتويت؛ فتركت، ثم تركت الكي؛ فعاد.\nأخرجه مسلم (٤/ ٤٨) - واللفظ له -، وابن سعد (٤/ ٢٨٩ و٧/ ١١)، والحاكم (٣/ ٤٧٢)؛ ولفظهما - والسياق لابن سعد -:\nقال مطرف: أرسل إلي عمران بن حصين في مرضه فقال:\nإنه كانت تسلم علي - يعني: الملائكة -؛ فإن عشت فاكتم علي، وإن مت؛ فحدث به إن شئت.\nوإسناده صحيح.","vol":"11","page":585},{"text":"<span data-type=\"title\" id=toc-5374>٥٣٥٥ </span>- (فضل الصلاة في المسجد الحرام على غيره: مئة ألف صلاة، وفي مسجدي: ألف صلاة، وفي مسجد بيت المقدس: خمس مئة صلاة) .\nضعيف بطرفه الأخير\nأخرجه البزار في \"مسنده\" (٤٢٢ - كشف الأستار)، والطحاوي في \"مشكل الآثار\" (١/ ٢٤٨) من طريق سعيد بن سالم القداح عن سعيد بن بشير عن إسماعيل بن عبيد الله عن أم الدرداء قالت: قال رسول الله - ﷺ -: ... فذكره، وقال البزار:\n\"لا نعلمه يروى بهذا اللفظ مرفوعًا إلا بهذا الإسناد\".\nقلت: وهو إسناد ضعيف؛ كما يأتي بيانه.\nوقد عزا الحافظ المنذري إليه أنه حسن إسناده، فقال في \"الترغيب\" (٢/ ١٣٧):\n\"رواه البزار، وقال: \"إسناده حسن\". كذا قال! \"!\nفلا أدري أهو وهم من المنذري، أم أسقط ذكره من قلم الهيثمي في \"كشف الأستار\"؛ كما سقط منه عزوه في \"مجمع الزوائد\" (٤/ ٧) إلى البزار؟! وإنما عزاه للطبراني في \"الكبير\" بنحوه. وقد عزاه إليه المنذري أيضًا. ثم قال الهيثمي:\n\"ورجاله ثقات، وفي بعضهم كلام، وهو حديث حسن\"!\nقلت: بل هو حديث منكر؛ فإن آخره مخالف لحديث أبي ذر الصحيح بلفظ:","vol":"11","page":586},{"text":"\"صلاة في مسجدي هذا أفضل من أربع صلوات فيه\"؛ يعني: بيت المقدس.\nأخرجه الطبراني في \"الأوسط\" (رقم ٨٣٩٥ - مصورتي)، والحاكم (٤/ ٥٠٩) . وقال:\n\"صحيح الإسناد\". ووافقه الذهبي. وقال الطبراني:\n\"لم يروه عن قتادة إلا الحجاج وسعيد بن بشير؛ تفرد به عن الحجاج: إبراهيم ابن طهمان، وتفرد به عن سعيد: محمد بن سليمان بن أبي داود\"!\nقلت: بل تابعه الوليد بن مسلم: حدثا سعيد بن بشير به.\nأخرجه الطحاوي في \"المشكل\" (١/ ٢٤٨) .\nقلت: فهذا الحديث الصحيح يفيد أن الصلاة في بيت المقدس بمئتي صلاة وخمسين صلاة؛ لأن الصلاة في مسجده - ﷺ - بألف صلاة كما في غير ما حديث، وهذا خلاف ما في هذا الحديث الضعيف.\nوعلته: ضعف سعيد بن سالم القداح وشيخه، وكأنه لذلك أشار المنذري فيما تقدم إلى رده لتحسين البزار لإسناده. وأيده في ذلك الحافظ إبراهيم الناجي الحلبي في كتابه \"عجالة الإملاء\" بقوله (١٣٥/ ١):\n\"وهو كما قال المصنف؛ إذ فيه سعيد بن سالم القداح، وقد ضعفوه، ورواه عن سعيد بن بشير، وله ترجمة في آخر هذا الكتاب \"الترغيب\" في الرواة المختلف فيهم\".\nقلت: وقال شيخه الحافظ ابن حجر فيه - أعني: ابن بشير هذا -:","vol":"11","page":587},{"text":"\"ضعيف\".\nفمن غرائب المنذري التي جرى عليها في \"ترغيبه\": أن يصدر الأحاديث الضعيفة بلفظ: \"عن\" المشعر بأنه غير ضعيف، بل أنه صحيح أو حسن أو قريب منهما! ومن ذلك هذا الحديث؛ فقد صدره بـ: (عن) مع انتقاده لقول البزار فيه: \"حسن\"؛ كما تقدم!\nفإن قيل: لعله فعل ذلك لشاهده الذي ذكره بعد أربعة أحاديث من حديث جابر مرفوعًا به مطولًا، لكن ليس فيه موضع الشاهد منه، وقال:\n\"رواه البيهقي، ورواه أيضًا هو وغيره من حديث ابن عمر بنحوه\"!\nفقد أورده السيوطي أيضًا في \"الجامع الكبير\" دون الشاهد، وقال:\n\"رواه البيهقي في \"الشعب\" - وضعفه -، وابن عساكر عن ابن عمر\".\nولم يعزه للبيهقي عن جابر بهذا اللفظ، وإنما أورده قبل ذلك بأحاديث بلفظ:\n\"صلاة في المسجد الحرام مئة ألف صلاة ... \" الحديث بلفظ حديث الترجمة تمامًا. وقال في تخريجه:\n\"رواه البيهقي في \"الشعب\"، والخطيب في \"المتفق والمفترق\" عن جابر، وفيه إبراهيم بن أبي حية؛ واه\".\nيعي: أنه ضعيف جدًا، وعليه؛ فلا يصلح شاهدًا؛ كما هو معلوم من علم المصطلح. وأنا أظن أن المنذري لما عزاه من حديث جابر للبيهقي؛ يعني: هذا اللفظ: وأما اللفظ الذي ساقه هو؛ فإنما هو لفظ حديث ابن عمر؛ فقد وجدته كذلك في \"أخبار أصبهان\" لأبي نعيم، وإسناده ضعيف جدًا؛ كما تقدم بيانه","vol":"11","page":588},{"text":"برقم (٨٣١) .\nوأنكر من حديث الترجمة: ما أخرجه ابن ماجه في حديث لأنس بن مالك مرفوعًا بلفظ:\n\".. وصلاة في المسجد الأقصى بخمسين ألف صلاة\"!\nفصارت الصلاة في الأقصى أفضل من الصلاة في المسجد النبوي! وقد صدره المنذري أيضًا بـ: (عن) ! مع قوله في تخريجه (١/ ١٣٦):\n\"رواه ابن ماجه، ورواته ثقات؛ إلا أن أبا الخطاب الدمشقي لا تحضرني الآن ترجمته ... \"!\nوالحقيقة أنه مجهول؛ كما صرح بذلك الحافظ في \"التقريب\".\nونحوه قول الذهبي في \"الميزان\":\n\"ليس بالمشهور\"، ثم ساق له هذا الحديث، وقال:\n\"هذا منكر جدًا\".\nونقل الناجي (١٣٤/ ٢) مثله عن العلائي وغيره.\nوقريب منه: حديث ميمونة بنت سعد مرفوعًا:\n\"إن الصلاة في المسجد الأقصى كألف صلاة فيما سواه\".\nأخرجه ابن ماجه وغيره.\nوهو منكر جدًا؛ كما قال الذهبي أيضًا، وبيانه في كتابي \"ضعيف أبي","vol":"11","page":589},{"text":"داود\" رقم (٦٨)، وفي تعليقي على \"الأحكام الوسطى\" لعبد الحق الإشبيلي رقم (٨٣٢) .\nواعلم أنه كان من الممكن الجمع بين هذه الأحاديث المتناقضة في فضل الصلاة في المسجد الأقصى: بأن يؤخذ بالزائد فالزائد. وعلى ذلك جرى الإمام الطحاوي! ولكن هذا إنما يصار إليه حينما تكون الأحاديث كلها من قسم المقبول، وليس الأمر كذلك؛ كما تبين لك من هذا التخريج، والله تعالى هو الحق لا رب سواه.\n<span data-type=\"title\" id=toc-5375>٥٣٥٦ </span>- (إن هذه الآية: (الذين ينفقون أموالهم بالليل والنهار سرًا وعلانية)؛ نزلت في النفقات على الخيل في سبيل الله) .\nموضوع\nآفته سعيد بن سنان الحمصي؛ كما سيأتي في الحديث الآتي.\nوغفل عنه الهيثمي هنا - كما غفل عنه هناك -؛ فقد أورده في تفسير (البقرة)، وقال (٦/ ٣٢٤):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، ويزيد بن عبد الله وأبوه لا يعرفان\"!\nوالحديث؛ أورده الذهبي فيما أنكر على سعيد بن سنان.","vol":"11","page":590},{"text":"<span data-type=\"title\" id=toc-5376>٥٣٥٧ </span>- (إن الخيل معقود في نواصيها الخير إلى يوم القيامة، وأهلها معانون عليها، والمنفق عليها كالباسط يده بالصدقة، وأبوالها وأرواثها لأهلها عند الله يوم القيامة من مسك الجنة) .\nموضوع بهذا التمام\nأخرجه الطبراني في \"المعجم الأوسط\" في ترجمة","vol":"11","page":590},{"text":"أحمد بن عبد الرحمن بن عقال الحراني، فقال (رقم ١٠٥٨ - مصورتي): حدثنا أحمد قال: حدثنا أبو جعفر (النفيلي) قال: أخبرنا سعيد بن سنان عن يزيد بن عبد الله بن عريب عن أبيه عن جده قال: ... فذكره. وقال:\n\"لا يروى إلا بهذا الإسناد، تفرد به سعيد بن سنان\".\nقلت: وهو أبو مهدي الحمصي؛ قال الحافظ في \"التقريب\":\n\"متروك، ورماه الدارقطني وغيره بالوضع\".\nقلت: ولست أشك أن قوله في آخر الحديث:\n\"من مسك الجنة\" إنما هو من وضعه، وإلا؛ فسائر الحديث ثابت صحيح من حديث غير واحد من الصحابة، تراها في \"الترغيب والترهيب\" (٢/ ١٦٠-١٦١) . وقد أشار إلى ذلك المنذري بقوله:\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه نكارة\".\nوإن من غرائب الحافظ الهيثمي قوله في إعلال الحديث (٥/ ٢٥٩):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه من لم أعرفه\"!\nيشير إلى يزيد بن عبد الله وأبيه؛ فإنهما لا ذكر لهما في شيء من كتب الرجال.\nفخفي عليه حال سعيد بن سنان، أو فاته إعلال الحديث به، وهو آفته!\nثم إن شيخ الطبراني ضعيف أيضًا؛ قال أبو عروبة:\n\"ليس بمؤتمن على دينه\". وقال ابن عدي:","vol":"11","page":591},{"text":"\"هو ممن يكتب حديثه\".\n<span data-type=\"title\" id=toc-5377>٥٣٥٨ </span>- (من سره أن لا يجد الشيطان عنده طعامًا ولا مقيلًا؛ فليسلم إذا دخل بيته، وليسم على طعامه) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٦/ ٢٩٤/ ٦١٠٢) في أحاديث ساقها بإسناد واحد من طريق خلف بن عبد الحميد السرخسي: حدثنا أبو الصباح عبد الغفور بن سعيد الأنصاري عن أبي هاشم الرماني عن زاذان عن سلمان مرفوعًا به.\nقلت: وهذا موضوع؛ آفته عبد الغفور هذا؛ قال ابن حبان في \"الضعفاء والمتروكين\":\n\"كان ممن يضع الحديث على الثقات: كعب وغيره، لا يحل كتابة حديثه ولا ذكره إلا على جهة التعجب\".\nوأشار إلى هذا المعنى الإمام البخاري بقوله:\n\"تركوه\". وقال في \"التاريخ الصغير\":\n\"سكتوا عنه\".\nوبه أعله الهيثمي (٨/ ٣٨) .\nوالراوي عنه مجهول؛ قال أحمد:\n\"لا أعرفه\".\nوالحديث؛ اقتصر المنذري في \"الترغيب\" (٣/ ١١٦) على الإشارة إلى","vol":"11","page":592},{"text":"تضعيفه، وهو قصور ظاهر.\nوالذي صح عنه - ﷺ - في هذا الباب: إنما هو ذكر الله عند دخول البيت وعند الطعام، وواضح أن المراد التسمية في كل منهما؛ انظر \"الترغيب والترهيب\" حديث جابر عند مسلم وغيره.\nوفي السلام عند دخول البيت حديث آخر، تراه مخرجًا في \"المشكاة\" (٧٢٧) و\"الترغيب\" (٢/ ٢٦٢) .\n<span data-type=\"title\" id=toc-5378>٥٣٥٩ </span>- (الحمد لله الذي جعلك يا بنية شبيهة بسيدة نساء بني إسرائيل؛ فإنها كانت إذا رزقها الله شيئًا وسئلت عنه؟ قالت: (هو من عند الله إن الله يرزق من يشاء بغير حساب» .\nضعيف\nأخرجه أبو يعلى من طريق عبد الله بن صالح: حدثنا عبد الله بن لهيعة عن محمد بن المنكدر عن جابر:\nأن رسول الله - ﷺ - أقام أيامًا لم يطعم طعامًا، حتى شق ذلك عليه، فطاف في منازل أزواجه، فلم يجد عند واحدة منهن شيئًا! فأتى فاطمة فقال:\n\"يا بنية! هل عندك شيء آكله؛ فإني جائع؟ \".\nقالت: لا والله - بأبي أنت وأمي -! فلما خرج من عندها بعثت إليها جارة لها برغيفين وقطعة لحم، فأخذته منها، فوضعته في جفنة لها، وقالت:\nوالله! لأوثرن بهذا رسول الله - ﷺ - على نفسي ومن عندي، وكانوا جميعًا محتاجين إلى شبعة طعام، فبعثت حسنًا أو حسينًا إلى رسول الله - ﷺ -، فرجع إليها، فقالت: بأبي أنت وأمي؛ قد أتى الله بشيء فخبأته لك. قال:","vol":"11","page":593},{"text":"\"هلمي يا بنية! \".\nقالت: فأتيته بالجفنة، فكشفت عنها؛ فإذا هي مملوءة خبزًا ولحمًا، فلما نظرت إليها بهت وعرفت أنها بركة من الله، فحمدت الله، وصليت على نبيه، وقدمته إلى رسول الله - ﷺ -، فلما رآه حمد الله، وقال:\n\"من أين لك هذا يا بنية؟! \".\nقالت: يا أبت! (هو من عند الله يرزق من يشاء بغير حساب) ! فحمد الله، وقال: ... فذكر الحديث.\nفبعث رسول الله - ﷺ - إلى علي، ثم آكل رسول الله - ﷺ -، وأكل علي، وفاطمة، وحسن، وحسين، وجميع أزواج النبي - ﷺ -، وأهل بيته حتى شبعوا جميعًا، قالت: وبقيت الجفنة كما هي. قالت: فأوسعت ببقيتها على جميع الجيران؛ وجعل الله فيها بركة وخيرًا كثيرًا.\nذكره ابن كثير في \"التفسير\" (١/ ٣٦٠) .\nقلت: وهذا إسناد ضعيف، سكت عنه ابن كثير؛ لأنه ساق إسناده، وهذه عادته وعادة المحدثين: إذا ساقوا إسناد الحديث؛ فقد برئت ذمتهم وارتفعت المسؤولية عنهم إذا كان الحديث إسناده ضعيفًا أو موضوعًا.\nوقد غفل عن هذه الحقيقة العلمية من قام باختصار \"تفسير ابن كثير\" وغيرهم، فيتوهمون أن سكوت ابن كثير عن الحديث معناه أن الحديث ثابت عنده! وليس كذلك؛ وبخاصة إذا ساق إسناده؛ كما بينت ذلك في غير ما موضع.\nوهذا الحديث من هذا القبيل؛ فإن في إسناده عبد الله بن صالح عن عبد الله","vol":"11","page":594},{"text":"ابن لهيعة، وكلاهما ضعيف.\nولجهل الشيخ الصابوني بهذا العلم الشريف، وبتلك الحقيقة العلمية؛ فقد أورد هذا الحديث مصححًا له في \"مختصره\" (١/ ٢٨٠)، ثم نقل عزو الحافظ ابن كثير لأبي يعلى من \"تفسير ابن كثير\" إلى حاشية \"مختصره\"؛ موهمًا القراء أنه من تخريجه! فما أحراه بقول النبي - ﷺ -:\n\"المتشبع بما لم يعط؛ كلابس ثوبي زور\"!\nثم إن الحديث - مع ضعف إسناده -؛ ففي متنه نكارة في نقدي؛ مثل قوله: \"فإني جائع\"؛ لأنه غير معروف مثله عنه - ﷺ - فيما أذكر!\nومن ذلك قول فاطمة ﵂ لأبيها مرتين:\nبأبي أنت وأمي!\nفإنه ممجوج مرفوض؛ كما هو ظاهر لا يحتاج إلى بيان!\nونحوه قولها بعد أن حمدت الله:\nوصليت على نبيه.\nفإنه ليس معهودًا أيضًا قرن الصلاة على النبي مع حمد الله تعالى في مثل هذه المناسبة! والله أعلم.\n<span data-type=\"title\" id=toc-5379>٥٣٦٠ </span>- (نعم السواك الزيتون؛ من شجرة مباركة، يطيب الفم، ويذهب بالحفر، هو سواكي، وسواك الأنبياء قبلي) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (رقم ٦٧٠ - مصورتي): حدثنا","vol":"11","page":595},{"text":"أحمد قال: أخبرنا معلل قال: أخبرنا محمد بن محصن عن إبراهيم بن أبي عبلة عن عبد الرحمن بن غنم الأشعري عن معاذ بن جبل مرفوعًا به. وقال:\n\"لم يروه عن إبراهيم إلا محمد\".\nقلت: وهو العكاشي؛ نسب إلى جده الأعلى؛ فإنه محمد بن إسحاق بن إبراهيم بن محمد بن عكاشة بن محصن الأسدي؛ كذبوه؛ كما في \"التقريب\". وقال الذهبي:\n\"ليس بثقة، قال الدارقطني: متروك يضع\".\nقلت: فهو علة هذا الحديث.\nوخفي ذلك على الهيثمي؛ فأعله بالذي دونه، فقال (٢/ ١٠٠):\n\"رواه الطبراني في \"الأوسط\"، وفيه معلل بن محمد؛ ولم أجد من ذكره\"!\nقلت: كذا قال! وتبعه الشيخ محمد بن سليمان المغربي في \"جمع الفوائد\" (١/ ٩١)؛ ثم المعلق عليه، دون أن ينتبهوا إلى ما فيه من الوهم:\nأولًا: الغفلة عن آفته الحقيقية؛ وهي العكاشي كما ذكرنا. وقد تنبه لها الهيثمي في حديث آخر، أخرجه الطبراني قبيل هذا بالسند نفسه، وهو حديث:\n\"اتخذوا الديك الأبيض ... \". فقال الهيثمي (٥/ ١١٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن محصن العكاشي، وهو كذاب\"، وقد مضى برقم (١٦٩٥) . ولم أره في \"كتاب الطب\" من \"جمع الفوائد\" للمغربي، وهو مؤخر فيه عن موضعه في \"مجمع الهيثمي\"، فلا أدري","vol":"11","page":596},{"text":"أسقط من قلمه، أم أودعه في كتاب آخر عنده؟! والله أعلم.\nثانيًا: قوله: \"معلل بن محمد\" خطأ! والصواب: \"معلل بن نفيل\"؛ كذلك وقع في إسناد حديث آخر ساقه قبل هذا الحديث بحديث، وكذلك وقع في حديث آخر عنده (٦٣٢) وفي أحاديث أخرى بعده (٦٥٢-٦٥٥)، ونسبه في الأول منها فقال: \"الحراني\".\nوبعد كتابة ما سبق؛ رجعت إلى \"مجمع البحرين\" للهيثمي (١/ ٣٤/ ٢)، فوجدته قد ساق الحديث بالإسناد المذكور تحته؛ إلا أنه وقع فيه: \".. معلل بن محمد بن محصن عن إبراهيم ... لم يروه عن إبراهيم إلا محمد\"!\nفانكشف لي سبب الوهمين السابقين من الهيثمي. وبيانه: أنه لما نقل الحديث من \"المعجم الأوسط\"، أدخل راويًا في آخر، فبدل أن يكتب: \"معلل: أخبرنا محمد بن محصن\" كتب: \"معلل بن محمد بن محصن\"!\nولما نقل الحديث من \"مجمع البحرين\" إلى \"مجمع الفوائد\" وتكلم على إسناده؛ وقع منه ما وقع من الوهمين المشار إليهما! والمعصوم من عصمه الله.\n<span data-type=\"title\" id=toc-5380>٥٣٦١ </span>- (من فصل في سبيل الله، فمات أو قتل؛ فهو شهيد، أو وقصه فرسه أو بعيره، أو لدغته هامة، أو مات على فراشه بأي حتف شاء الله؛ فإنه شهيد، وإن له الجنة) .\nضعيف\nأخرجه أبو داود (١/ ٣٩١): حدثنا عبد الوهاب بن نجدة: حدثنا بقية بن الوليد عن ابن ثوبان عن أبيه يرد إلى مكحول إلى عبد الرحمن بن غنم الأشعري أن أبا مالك الأشعري قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.","vol":"11","page":597},{"text":"وتابعه عبيد بن شريك: حدثنا عبد الوهاب بن نجدة به.\nأخرجه البيهقي في \"السنن\" (٩/ ١٦٦) .\nقلت: وهذا إسناد ضعيف، رجاله موثقون؛ إلا أن مكحولًا رمي بالتدليس.\nأما بقية؛ فهو مشهور بذلك، وقد قال غير واحد من الأئمة:\n\"كان يدلس عن المتروكين\".\nولذلك؛ فهو من الثقات الذين لا يحتج بحديثهم ما عنعن، وهذا منه.\nنعم؛ قد خالف أبا داود وعبيد بن شريك: محمد بن محمد بن سليمان، فقال: حدثنا عبد الوهاب بن نجدة الحوطي: حدثنا بقية بن الوليد: حدثنا عبد الرحمن بن ثابت بن ثوبان به.\nفصرح بتحديث بقية.\nأخرجه الحاكم (٢/ ٧٨)، وقال:\n\"صحيح على شرط مسلم\"!\nفتعقبه الذهبي بقوله:\n\"قلت: ابن ثوبان لم يحتج به مسلم؛ وليس بذاك، وبقية ثقة، وعبد الرحمن ابن غنم لم يدركه مكحول فيما أظن\"!\nقلت: بين وفاتيهما قرابة أربعين سنة؛ لأن ابن غنم توفي سنة (٧٨)، ومكحول توفي سنة (١١٢) في قول، وسنة (١١٨) في قول آخر، ولم يذكروا سنة ولادته، حتى يمكن القول بمعاصرته إياه، ولكن ثبوت المعاصرة إنما تفيد في","vol":"11","page":598},{"text":"الراوي الذي لم يعرف بتدليس، ومكحول ليس كذلك؛ كما سبق.\nوابن ثوبان - وإن كان فيه كلام - فالراجح أنه حسن الحديث.\nوأما بقية؛ فقد عرفت حاله، وإنما وثقه الذهبي لتصريحه بالتحديث في رواية الحاكم، وهو الذي غرني قديمًا حينما خرجت الحديث في \"أحكام الجنائز\" (ص ٣٧)، وقلت عقبه:\n\"وصححه الحاكم، وإنما هو حسن فقط\".\nفلم يتنبه الذهبي - كما لم أتنبه أنا يومئذ - لكون التصريح بتحديث بقية شاذ - بل منكر -؛ لأمرين:\nالأول: مخالفة محمد بن محمد بن سليمان لأبي داود وعبيد بن شريك كما سبق؛ فإنهما عنعناه عنه.\nوالآخر: أن محمدًا هذا - وهو الباغندي - مع كونه من الحفاظ؛ فقد تكلم فيه بعضهم كلامًا سيئًا حتى اتهم بالكذب! والذهبي نفسه قال في ترجمته من \"الميزان\":\n\"كان مدلسًا، وفيه شيء. قال ابن عدي: أرجو أنه كان لا يتعمد الكذب. وقال الإسماعيلي: لا أتهمه، ولكنه خبيث التدليس\".\nقلت: فمثله لا يحتج به عند التفرد، فكيف مع المخالفة؟!\nثم وجدت له مخالفًا ثالثًا ثقة: فقال الطبراني في \"الكبير\" (١/ ١٦٧/ ١): حدثنا خير بن عرفة المصري: أخبرنا حيوة بن شريح الحمصي: أخبرنا بقية بن الوليد عن ابن ثوبان به.","vol":"11","page":599},{"text":"<span data-type=\"title\" id=toc-5381>٥٣٦٢ </span>- (يا عائشة! اتخذت الدنيا بطنك؟! أكثر من أكلة كل يوم سرف، والله لا يحب المسرفين) .\nموضوع\nأخرجه البيهقي في \"شعب الإيمان\" (٢/ ١٦١/ ٢) من طريق العلاء بن مسلمة الرواس (الأصل: سلمة الروامي): حدثني خالد بن نجيح المصري: حدثنا عبد الله بن لهيعة عن أبي الأسود عن عروة عن عائشة قالت:\nرآني رسول الله - ﷺ - وأنا آكل في يوم مرتين فقال: ... فذكره. وقال:\n\"في إسناده ضعف\"!\nكذا قال! وأقره العراقي في \"تخريج الإحياء\" (٣/ ٧٨) !\nوفيه تساهل كبير؛ فإنما يصح مثل هذا القول فيما لو كان السند إلى ابن لهيعة ثابتًا، وأنى له ذلك؟! وفيه آفتان:\nالأولى: خالد بن نجيح المصري؛ قال ابن أبي حاتم (١/ ٢/ ٣٥٥) عن أبيه:\n\"هو كذاب، كان يفتعل الأحاديث ويضعها في كتب ابن أبي مريم وأبي صالح، وهذه الأحاديث التي أنكرت على أبي صالح؛ يتوهم أنها من فعله\".\nالأخرى: العلاء بن مسلمة الرواس؛ قال ابن حبان (٢/ ١٨٥):\n\"يروي عن العراقيين المقلوبات، وعن الثقات الموضوعات\". وقال ابن طاهر:\n\"كان يضع الحديث\".","vol":"11","page":600},{"text":"نعم؛ قد رواه البيهقي (٢/ ١٥٨/ ١-٢) بإسناد آخر عن ابن لهيعة نحوه؛ هو خير من هذا:\nأخرجه من طريق يحيى بن عثمان المصري: حدثني أبي عن ابن لهيعة ... فذكره بلفظ:\n\"يا عائشة! أما تحبين أن يكون لك شغل إلا في جوفك؟! الأكل في اليوم مرتين من الإسراف، والله لا يحب المسرفين\".\n(تنبيه): كنت خرجت هذا الحديث فيما تقدم برقم (٢٥٧) نقلًا عن \"الإحياء\" و\"تخريجه\"، وعن \"الترغيب\" للمنذري، وكان ذلك قبل أن نطلع على إسناده في \"شعب البيهقي\"، فلما وقفت عليه فيه؛ بادرت إلى تخريجه،وبيان الفرق بين إسناديه ولفظيه، فتبين الآن أنه ليس عند البيهقي لفظ: \"إياك والسرف\"، الذي جاء في \"الإحياء\"، وعزاه العراقي للبيهقي، فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-5382>٥٣٦٣ </span>- (ثلاثة لا تقبل لهم شهادة أن لا إله إلا الله: الراكب والمركوب، والراكبة والمركوبة، والإمام الجائر) (١) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (رقم ٣٢٥٦): حدثنا بكر: قال: أخبرنا أبو عطاء بلال بن عمرو عن صالح بن أبي صالح عن عمر بن راشد عن عبد الرحمن بن حرملة عن سعيد بن المسيب عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن ابن حرملة إلا عمر بن راشد، ولا عن عمر إلا صالح بن أبي صالح، تفرد به أبو عطاء\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" سيأتي بزيادة فائدة برقم (٦٦٥٩) \". (الناشر)","vol":"11","page":601},{"text":"قلت: ولم أجد من ترجمه، ولم يذكره الدولابي في \"الكنى\".\nومثله صالح بن أبي صالح، وفي \"التهذيب\" بهذا الاسم جمع، ولكنهم من التابعين، وهو دونهم كما ترى.\nوأما عمر بن راشد؛ فهو المدني الجاري، يروي عن مالك وابن عجلان وطبقتهما. قال أبو حاتم:\n\"وجدت حديثه كذبًا وزورًا\". وقال الحاكم، وأبو نعيم:\n\"يروي عن مالك أحاديث موضوعة\".\nوبه أعل الحديث الهيثمي، فقال في \"المجمع\" (٤/ ٢٨٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه عمر بن راشد المدني الجاري؛ وهو كذاب\".\nوأما المنذري؛ فقد اكتفى بالإشارة إلى ضعفه (٣/ ١٣٨) !\nوهذا من تساهله الذي شرحت القول عنه في مقدمة \"صحيح الترغيب\" و\"ضعيفه\"، وهو تحت الطبع (١) .\n<span data-type=\"title\" id=toc-5383>٥٣٦٤ </span>- (من ولي أمة من أمتي - قلت أو كثرت -، فلم يعدل فيهم؛ كبه الله على وجهه في النار) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (رقم ٦٧٧٣ - مصورتي) من طريق هشام بن عمار: حدثنا عبد العزيز بن الحصين عن عمار الدهني: حدثني\n_________\n(١) وقد طبع بعد وفاة الشيخ - ﵀ - بقليل. (الناشر)","vol":"11","page":602},{"text":"إبراهيم بن [يزيد] معقل بن يسار عن أبيها معقل أن رسول الله - ﷺ - قال: ... فذكره. وقال:\n\"لم يرو هذا الحديث عن عمار الدهني إلا عبد العزيز بن الحصين، تفرد به هشام\".\nقلت: عبد العزيز هذا واه؛ كما قال المنذري في \"الترغيب\" (٣/ ١٣٩) .\nوقد خولف في إسناده؛ فقال عبيد الله بن موسى: حدثنا إسرائيل عن عامر الدهني عن أبيه عن أم معقل عن أبيها قال: قال رسول الله - ﷺ -: ... فذكره.\nأخرجه الحاكم (٤/ ٩٠-٩١)، وقال:\n\"هذه أم معقل بنت معقل بن سنان الأشجعي، وهو صحيح الإسناد\"! ووافقه الذهبي!\nقلت: لم أر من ذكر أم معقل هذه، وأخشى أن يكون محرفًا من (ابنة معقل) كما في الإسناد الأول، وليس اعتمادي عليه فيما ذهبت إليه فحسب؛ فقد روى الإمام أحمد (٤/ ٢٥): حدثنا وكيع عن إسماعيل بن أبي خالد قال: سمعت إسماعيل البصري يحدث عن ابنة معقل بن يسار عن أبيها معقل قال: سمعت رسول الله - ﷺ - يقول:\n\"ليس من والي أمة - قلت أو كثرت - لا يعدل فيها؛ إلا كبه الله ﵎ على وجهه في النار\".\nلكني لم أعرف إسماعيل البصري! وفي طبقته جماعة؛ فيهم الثقة والضعيف والمجهول. وذكر الحافظ في ترجمة (ابنة معقل) من \"التعجيل\" أنه روى عنها","vol":"11","page":603},{"text":"إسماعيل الأودي، ولم يذكره السمعاني في هذه النسبة (الأودي)، وقد رواه عنه الطبراني في \"المعجم الكبير\" (٢٠/ ٢٢١/ ٥١٤)، ونسبه في رواية ثانية (٥١٧) فقال: (الكندي)، وفي أخرى (٥١٨): (الأزرق) .\nومثله ابنة معقل هذه؛ فإن الحافظ لم يذكر راويًا عنها غير إسماعيل المذكور.\nوقد تابعها أخوها عبد الرحمن بن معقل بن يسار عن أبيه بلفظ:\n\"أيما وال ولي شيئًا من أمر المسلمين، فلم ينصح لهم كنصحه لنفسه؛ كبه الله على وجهه يوم القيامة في النار\".\nأخرجه الطبراني في \"المعجم الصغير\" (ص ٩٤) بإسناد جيد عنه؛ كما بينته في \"الروض النضير\" (رقم ٨٦٨) .\nوأما عبد الرحمن هذا؛ فقد قلت هناك: إني لم أجد من ذكره! وأقول الآن:\nلعله عبد الرحمن بن عبد الله بن معقل بن يسار؛ فقد ذكره هكذا ابن أبي حاتم (٢/ ٢/ ٢٥٢)، وكذا ابن حبان في \"الثقات\" (٣/ ١٥٤ - طبع الهند)، وذكرا أنه روى عن عمر أو ابن عمر. وروى عنه قرة بن خالد السدوسي.\nوعليه؛ يكون قد نسب في هذه الرواية إلى جده معقل، فهو تابعي مستور.\nوجملة القول: أن الحديث لم يثبت عندي بهذا اللفظ؛ لاضطراب الرواة في الراوي عن معقل؛ هل هو عبد الرحمن أو ابنة معقل؟ وسواء كان هذا أو ذاك فكلاهما مجهول.\nولو أن الحديث جاء بإسنادين ثابتين عنهما؛ لكان احتمال تقوية الحديث بمجموع روايتيهما واردًا، فكيف وقد جاء من طرق أخرى عن معقل ﵁","vol":"11","page":604},{"text":"في \"الصحيحين\" وغيرهما بغير هذا اللفظ، فراجعها إن شئت في \"الأحاديث الصحيحة\" (١٧٥٤،٢٦٣١) .\n<span data-type=\"title\" id=toc-5384>٥٣٦٥ </span>- (لا تنكحوا القرابة القريبة؛ فإن الولد يخلق ضاويًا) .\nلا أصل له مرفوعًا\nوقد اشتهر اليوم عند متفقهة هذا الزمن ودكاترته، الذين لا يتقون الله في طلابهم، فيلقون عليهم من الأقوال والآراء ما لا حجة عليه ولا برهان، ومن الأحاديث ما لا سنام له ولا خطام، وما لا أصل له من كلامه ﵊، كهذا الحديث؛ فإني سئلت عنه مرارًا من بعض طلابهم؟ فقد قال الحافظ ابن الملقن في \"خلاصة البدر المنير\" (ق ١١٨/ ١):\n\"غريب. قال ابن الصلاح: لم أجد له أصلًا\".\nولعله غرهم أن ابن الأثير أورده في \"النهاية\" في مادة (ضوا)، جاهلين أنه لا يتقيد فيه بما ثبت من الحديث؛ لأن غرضه شرح الغريب منه، ثبت أو لم يثبت، وكم من حديث فيه لا يعرف له أصل في كتب الحديث؛ فضلًا عن الأحاديث الضعيفة! مثله في ذلك مثل الغزالي في \"الإحياء\"، بل هذا أهل لينتقد أكثر من ذاك؛ لأن كتابه كتاب هداية وتربية وتوجيه، فلا يجوز إيراد الأحاديث الضعيفة فيه والواهية، ولذلك؛ بالغ العلماء في انتقاده والرد عليه، ولعله هو عمدة ابن الأثير في حديث الترجمة؛ فقد أورده الغزالي في \"إحيائه\" (٢/ ٣٨) في جملة أحاديث صرح بنسبتها إلى النبي - ﷺ -، وكلها منكرة! بين ذلك العراقي في \"تخريجه\" إياه، فقال - بعد أن نقل عن ابن الصلاح أنه لا أصل له، وأقره -:\n\"قلت: إنما يعرف من قول عمر أنه قال لآل السائب: قد أضويتم؛ فانكحوا","vol":"11","page":605},{"text":"في النوابغ.\nوراه إبراهيم الحربي في \"غريب الحديث\" وقال: معناه: تزوجوا الغرائب. قال: ويقال: أغربوا ولا تضووا\".\nقلت: فهذا صريح من الحافظ الحربي أن الجملة الأخيرة: \"أغربوا ولا تضووا\" ليس حديثًا، فلا تغتر بإيهام ابن الأثير أنه حديث!\n<span data-type=\"title\" id=toc-5385>٥٣٦٦ </span>- (نعم؛ ما لم تقم على باب سدة، أو تأتي أميرًا تسأله) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (رقم ٢٧٦٩) - بإسناد صحيح - عن خالد بن حارث قال: حدثني طريف بن عيسى العنبري قال: أخبرنا يوسف بن عبد الحميد قال: لقيت ثوبان مولى رسول الله - ﷺ - فحدثنا:\nأن رسول الله - ﷺ - دعا لأهله، فذكر عليًا وفاطمة وغيرهما. فقلت: يا رسول الله! من أهل البيت أنا؟ قال: ... فذكره. وقال:\n\"لم يرو هذا الحديث ن طريف إلا خالد\".\nقلت: وهو ثقة ثبت من رجال الشيخين.\nوإنما العلة ممن فوقه؛ فإن طريفًا هذا وشيخه يوسف ليسا بمعروفين؛ فقد أوردهما ابن أبي حاتم (٢/ ١/ ٤٩٤) و(٤/ ٢/ ٢٢٦) بهذه الرواية، ولم يذكر فيهما جرحًا ولا تعديلًا.\nوكذلك فعل البخاري في \"التاريخ\"، وابن حبان في \"الثقات\"؛ فإنه أورد يوسف هذا في طبقة التابعين من كتابه \"الثقات\" (٣/ ٢٩٦) بهذه الرواية أيضًا.","vol":"11","page":606},{"text":"والظن به أنه أورد طريفًا أيضًا في طبقة أتباع التابعين منهم، ولكن المجلد الخاص بها ما علمنا أنه طبع بعد، ومخطوطة الظاهرية منه محجوزة الآن في قسم التصوير من المجمع العلمي بدمشق لتصويره، فلعلنا نتمكن من مراجعته بعد إن شاء الله تعالى.\nوإن مما يؤيد ظني المذكور؛ قول المنذري في \"الترغيب\" (٣/ ١٥١) - وتبعه الهيثمي في \"المجمع\" (٩/ ١٧٣) -:\n\"رواه الطبراني في \"الأوسط\"، ورواته ثقات\"!\nقلت: وهذا من تساهلهما الذي عرفا به؛ إذ إنهما جريا في كتابيهما على الاعتداد بما تفرد ابن حبان بتوثيقه من الرواة، مع تساهله في ذلك عند المحققين من العلماء؛ كما سبق التنبيه على ذلك مرارًا.\nثم رأيت طريفًا المذكور في \"الثقات\" (٨/ ٣٢٧) من رواية خالد بن الحارث عنه؛ فهو مجهول كشيخه يوسف.\n<span data-type=\"title\" id=toc-5386>٥٣٦٧ </span>- (من مشى مع ظالم ليعينه - وهو يعلم أنه ظالم -؛ فقد خرج من الإسلام) (١) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١/ ٣٢/ ٢): حدثنا عمرو بن إسحاق بن إبراهيم بن زبريق الحمصي: حدثني أبي: أخبرنا عمرو بن الحارث عن عبد الله بن سالم عن الزبيدي: أخبرنا عياش بن مؤنس أن أبا الحسن نمران بن مخمر حدثه أن أوس بن شرحبيل - أحد بني المجمع - حدثه أنه سمع رسول الله - ﷺ - يقول: ... فذكره.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" مضى برقم (٧٥٨) \". (الناشر)","vol":"11","page":607},{"text":"قلت: وهذا إسناد ضعيف مظلم:\nأولًا: أوس بن شرحبيل؛ قيل: له صحبة: وأنكر ذلك ابن حبان كما يأتي.\nوقيل فيه: شرحبيل بن أوس، على القلب. أورده البخاري في \"التاريخ\" هكذا (٢/ ٢/ ٢٥٠) . وقال ابن أبي حاتم (٢/ ١/ ٣٣٧):\n\"وهو أشبه، له صحبة\".\nوجوز ابن شاهين أنهما اثنان. وقال البغوي:\n\"والأصح عندي: شرحبيل\".\nورجح الحافظ المغايرة.\nثانيًا: أبو الحسن نمران بن مخمر؛ أورده ابن أبي حاتم (٤/ ١/ ٤٩٧) برواية جمع عنه؛ أحدهم حريز بن عثمان عنه.\nوجاء في \"تعجيل المنفعة\" أنه ذكره ابن حبان في \"الثقات\". ولم أره في \"التابعين\" منه، فلعله أورده في \"أتباعهم\"؛ ولا تطوله الآن يدي.\nثالثًا: عياش بن مؤنس. أورده ابن أبي حاتم (٣/ ٢/ ٥) فقال:\n\"عياش بن مؤنس أبو معاذ. روى عن شداد بن شرحبيل الأنصاري. وسمع منه (!) نمران بن مخمر، وروى عنه حبيب بن صالح\"!\nهكذا قال! جعله تابعيًا يروي عنه نمران بن مخمر، وظاهر كلامه في ترجمة نمران أنه تابعي أيضًا.\nوقد عكس ذلك ابن حبان فأصاب؛ فقال في \"الثقات\" في (التابعين)","vol":"11","page":608},{"text":"أيضًا (٣/ ٢٠٧):\n\"عياش بن مؤنس، يروي عن نمران بن مخمر عن شرحبيل بن أوس - ويقال: إن له صحبة، وما أراه بمحفوظ -. روى عنه محمد بن الوليد الزبيدي\".\nوهكذا أورده البخاري في \"التاريخ\" (٤/ ١/ ٤٧):\n\"عياش بن مؤنس، سمع نمران. روى عنه محمد بن الوليد الزبيدي\".\nقلت: ولم يذكر فيه جرحًا ولا تعديلًا، وكذلك صنع ابن أبي حاتم كما رأيت؛ فهو مجهول العين، أو مجهول الحال؛ إن صح أنه سمع منه حبيب بن صالح أيضًا.\nوأما عمرو بن إسحاق - شيخ الطبراني -؛ فلم أقف له على ترجمة، ولا في \"تاريخ دمشق\" لابن عساكر!\nوأما أبوه إسحاق بن إبراهيم بن زبريق الحمصي؛ فضعيف، بل كذبه بعضهم.\nلكن قال البخاري في ترجمة شرحبيل: \"وقال عمرو بن الحارث ... \" فذكره، فلا أدري إذا كان عنده من طريق أخرى عن عمرو أم لا.\nوسواء كان هذا أو ذاك؛ فالعلة من عياش بن مؤنس؛ لجهالته كما علمت. ولذلك؛ أشار المنذري في \"الترغيب\" (٣/ ١٥٣) إلى تضعيف الحديث، وقال:\n\"وهو حديث غريب\". وقال الهيثمي في \"المجمع\":\n\".. وفيه عياش بن مؤنس، ولم أجد من ترجمة (!)؛ وبقية رجاله وثقوا\"!","vol":"11","page":609},{"text":"<span data-type=\"title\" id=toc-5387>٥٣٦٨ </span>- (لعن الله سبعة من خلقه من فوق سبع سماواته، وردد لعنته على واحد منهم ثلاثًا، ولعن كل واحد منهم لعنة تكفيه، قال:\nملعون من عمل عمل قوم لوط، ملعون من عمل عمل قوم لوط، ملعون من عمل عمل قوم لوط.\nملعون من ذبح لغير الله.\nملعون من أتى شيئًا من البهائم.\nملعون من عق والديه.\nملعون من جمع بين المرأة وابنتها.\nملعون من غير حدود الأرض.\nملعون من ادعى إلى غير مواليه) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٨٤٩٢ - ط)، وأبو بكر الشافعي في \"الفوائد\" (٧٣/ ٢٥٤/ ٢)، وابن عدي في \"الكامل\" (ق ٣٤١/ ١) من طرق عن أبي مصعب الزهري: حدثني محرر بن هارون - رجل من قريش - عن الأعرج عن أبي هريرة مرفوعًا.\nوتابعه عبد الله بن عمر بن الرماح - عند ابن عدي -، وبشر بن الحكم بن حبيب بن مهران - عند البيهقي في \"الشعب\" (٢/ ١٣٢/ ٢) -؛ كلاهما عن محرر بن هارون به.\nوخالف أبو عتبة أحمد بن الفرج فقال: حدثنا ابن أبي فديك: حدثنا هارون","vol":"11","page":610},{"text":"التيمي عن الأعرج به.\nأخرجه الحاكم (٤/ ٣٥٦)، وسكت عنه! وتعقبه الذهبي، فقال:\n\"قلت: هارون ضعفوه\".\nقلت: هو هارون بن هارون بن عبد الله بن محرر بن الهدير القرشي التيمي، فهو أخو محرر بن هارون، وكلاهما ضعيف جدًا.\nلكن أبو عتبة أحمد بن الفرج ضعيف، فلا يحتج به عند التفرد، فكيف عند المخالفة؟\nولم يتنبه لهذا المنذري؛ فقال (٣/ ١٩٨):\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال \"الصحيح\"؛ إلا محرز بن هارون التيمي، ويقال: (محرر) بالإهمال.\nورواه الحاكم من رواية هارون أخي محرر، وقال: \"صحيح الإسناد\". وكلاهما واه؛ ولكن محرز قد حسن له الترمذي، ومشاه بعضهم، وهو أصلح حالًا من أخيه هارون\"!\nقلت: إن كان لا بد من المفاضلة بينهما؛ فالعكس هو الصواب، كما يشير إلى ذلك قول الحافظ ابن حجر في الأول:\n\"محرر - براءين؛ وزن محمد؛ على الصحيح - ابن هارون بن عبد الله التيمي - متروك\".\nوقال في أخيه:","vol":"11","page":611},{"text":"\"ضعيف\".\nولكني أرى أنهما في شدة الضعف سواء؛ فالأول قد قال فيه البخاري وغيره:\n\"منكر الحديث\". وقال ابن حبان (٣/ ٢٠):\n\"كان ممن يروي عن الأعرج ما ليس من حديثه، وعن غيره ما ليس من حديث الأثبات، لا تحل الرواية عنه، ولا الاحتجاج به\".\nوقال في أخيه هارون (٣/ ٩٤):\n\"كان ممن يروي الموضوعات عن الأثبات، لا يجوز الاحتجاج به، ولا الرواية عنه إلا على سبيل الاعتبار لأهل الصناعة فقط\".\nوضعفه غيره.\nلكن الحديث قد صح عن ابن عباس ﵄ بلفظ آخر، وفيه ذكر السبعة غير:\n\".. ملعون من جمع بين امرأة وابنتها\"، وذكر مكانه:\n\"لعن الله من كمه أعمى عن الطريق\".\nوهو مخرج في \"الصحيحة\" (٣٤٦٢) .\n<span data-type=\"title\" id=toc-5388>٥٣٦٩ </span>- (يا معشر المسلمين! اتقوا الله وصلوا أرحامكم؛ فإنه ليس من ثواب أسرع من صلة الرحم. وإياكم والبغي؛ فإنه ليس من عقوبة أسرع من عقوبة بغي. وإياكم وعقوق الوالدين؛ فإن ريح الجنة توجد من","vol":"11","page":612},{"text":"مسيرة ألف عام، والله! لا يجدها عاق، ولا قاطع رحم، ولا شيخ زان، ولا جار إزاره خيلاء، إنما الكبرياء لرب العالمين. والكذب كله إثم؛ إلا ما نفعت به مؤمنًا، ودفعت به عن دين. وإن في الجنة لسوقًا ما يباع فيها ولا يشترى، ليس فيها إلا الصور، فمن أحب صورة من رجل أو امرأة؛ دخل فيها) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الأوسط\" (رقم ٥٧٩٤)، ومن طريقه أبو نعيم في \"صفة الجنة\" (٢/ ٤٢/ ١٩٥): حدثنا محمد بن عبد الله الحضرمي قال: أخبرنا أحمد بن محمد بن طريف البجلي قال: حدثنا أبي قال: حدثنا محمد بن كثير الكوفي قال: أخبرنا جابر الجعفي عن أبي جعفر محمد بن علي بن حسين عن جابر بن عبد الله قال:\nخرج علينا رسول الله - ﷺ - ونحن مجتمعون، فقال: ... فذكره. وقال:\n\"لا يروى هذا الحديث عن جابر إلا بهذا الإسناد، تفرد به أحمد بن محمد ابن طريف\".\nقلت: ولم أجد له ترجمة فيما لدي من كتب الرجال؛ وقد ذكره في \"التهذيب\" في الرواة عن أبيه محمد بن طريف، وكناه بأبي زيد، وكنية أبيه: أبو جعفر الكوفي، وهو من شيوخ مسلم الثقات.\nلكن محمد بن كثير الكوفي متهم؛ قال البخاري في \"التاريخ\" (١/ ١/ ٢١٧):\n\"منكر الحديث\". وقال ابن حبان (٢/ ٢٨٧):","vol":"11","page":613},{"text":"\"كان ممن ينفرد عن الثقات بالأشياء المقلوبات، التي إذا سمعها من الحديث صناعته؛ علم أنها معمولة أو مقلوبة، لا يحتج به بحال\". وفي \"ميزان الذهبي\":\n\"قال أحمد: خرقنا حديثه. وقال البخاري: منكر الحديث. وقال ابن المديني: كتبنا عنه عجائب، وخططت على حديثه. ومشاه ابن معين\".\nقلت: وساق له ابن عدي في \"الكامل\" (٦/ ٢٥٥-٢٥٦) أحاديث منكرة جدًا، تدل على سوء حاله، وقال:\n\"وهو منكر الحديث عن كل من يروي عنه، والبلاء منه\".\nومن هذه الأحاديث: ما أورده ابن الجوزي في \"الموضوعات\" (٣/ ٧٦) بلفظ:\n\"من عطس أو تجشأ، أو سمع عطسة أو جشاءً، فقال: الحمد لله على كل حال من الأحوال؛ صرف الله عنه سبعين داءً، أهونها الجذام\".\nولعله يأتي إن شاء الله تعالى.\nقلت: وبه أعل الهيثمي حديث الترجمة، فقال (٥/ ١٢٥):\n\"رواه الطبراني في \"الأوسط\"، وفيه محمد بن كثير الكوفي، وهو ضعيف جدًا\".\nوفيه علة ثالثة، وهي جابر الجعفي؛ فإنه ضعيف، بل قد كذبه بعضهم.\nوقد أعله به أيضًا الهيثمي في مكان آخر، فقال (٨/ ١٤٩):\n\"رواه الطبراني في \"الأوسط\" من طريق محمد بن كثير عن جابر الجعفي،","vol":"11","page":614},{"text":"وكلاهما ضعيف جدًا\".\nوأشار المنذري في \"الترغيب\" إلى تضعيف الحديث في موضعين منه بقوله في أوله:\n\"وروي عن جابر..\" (٣/ ٩٩،٢٢١-٢٢٢) .\nوالحديث؛ أورده السيوطي في \"الجامع الكبير\" بتقديم وتأخير، وقال:\n\"رواه ابن عساكر [٦/ ٢٢٣] عن محمد بن الفرات الجرمي عن أبي إسحاق عن الحارث عن علي. ومحمد كذبه أحمد وغيره، وقال (د): روى أحاديث موضوعة\".\nواعلم أنه قد صح من الحديث ما يتعلق بثواب صلة الرحم، وعقوبة البغي وقطيعة الرحم، روي ذلك من طرق؛ خرجتها في \"الصحيحة\" (٩٧٨) .\nوالفقرة الأخيرة منه في سوق الجنة؛ قد روي بإسناد خير من هذا؛ ولكنه ضعيف لا يصح؛ كما سبق بيانه برقم (١٩٨٢) في المجلد الرابع.\n<span data-type=\"title\" id=toc-5389>٥٣٧٠ </span>- (أربعة يصبحون في غضب الله، ويسمون في سخط الله. قلت: ومن هم يا رسول الله؟! قال: المتشبهون من الرجال بالنساء، والمتشبهات من النساء بالرجال، والذي يأتي البهيمة، والذي تأتيه الرجال) .\nضعيف\nأخرجه البخاري في \"التاريخ\" (١/ ١/ ١١٠)، وابن عدي في \"الكامل\" (ق ٣٠٦/ ١)، وعنه البيهقي في \"الشعب\" (٢/ ١٢١/ ١) و(٤/ ٣٥٦/ ٥٣٨٥)، والطبراني في \"الأوسط\" (رقم ٧٠٠١) من طريق دحيم: حدثنا ابن أبي فديك عن محمد بن سلام الخزاعي عن أبيه عن أبي هريرة مرفوعًا.","vol":"11","page":615},{"text":"أورده البخاري في ترجمة ابن سلام الخزاعي هذا، وقال:\n\"لا يتابع عليه\". وقال ابن عدي:\n\"وهذا الذي أنكره البخاري لا أعلم رواه عن محمد بن سلام غير ابن أبي فديك\".\nوكذا قال الطبراني أن ابن أبي فديك تفرد به عن ابن سلام. وقال أبو حاتم:\n\"مجهول\". وقال الذهبي:\n\"لا يعرف\".\nقلت: وأما أبوه سلام الخزاعي؛ فلعله سلام بن أبي مطيع - واسمه سعد - الخزاعي؛ المترجم في \"التهذيب\" برواية الشيخين عنه. وبروايته هو عن قتادة وهشام ابن عروة؛ وغيرهما. فإن يكن هو؛ فمعنى ذلك أن في الإسناد انقطاعًا؛ لأنه من أتباع التابعين، ولذلك؛ لم يذكروا له رواية عن الصحابة. وقال الحافظ في \"التقريب\":\n\"ثقة صاحب سنة، في روايته عن قتادة ضعف، من السابعة، مات سنة أربع وستين (ومئة)، وقيل بعدها\".\n<span data-type=\"title\" id=toc-5390>٥٣٧١ </span>- (يا أيها الناس! قتيل قتل وأنا فيكم ولا يعلم من قتله؟! لو اجمتع أهل السماء والأرض على قتل امرىء؛ لعذبهم الله؛ إلا أن يفعل ما يشاء. وفي رواية: إلا أن لا يشاء ذلك) .\nمنكر بهذا التمام\nأخرجه ابن عدي في \"الكامل\" (ق ٢٥٨/ ١)، والبيهقي في \"السنن\" (٨/ ٣٢) وفي \"الشعب\" (٤/ ٣٤٧/ ٥٣٥١) من طرق عن عطاء بن مسلم الخفاف عن العلاء بن المسيب عن حبيب بن أبي ثابت","vol":"11","page":616},{"text":"عن ابن عباس قال:\nقتل قتيل على عهد النبي - ﷺ - لم يعلم من قتله؟ فصعد النبي - ﷺ - المنبر فقال: ... فذكره. والسياق لـ \"الشعب\"، والرواية الأخرى لابن عدي. وقال:\n\"عطاء بن مسلم؛ في أحاديثه بعض ما ينكر عليه\".\nقلت: وقد بين سبب ذلك ابن أبي حاتم، فقال (٣/ ١/ ٣٣٦) عن أبيه:\n\"كان شيخًا صالحًا يشبه بيوسف بن أسباط، وكان دفن كتبه، وليس بقوي؛ فلا يثبت حديثه\". ولذلك؛ قال الحافظ في \"التقريب\":\n\"صدوق يخطىء كثيرًا\".\nقلت: ومما يدل على ضعفه: اضطرابه في متن هذا الحديث؛ فهو تارة يذكر الزيادة التي في آخره:\n\"إلا أن لا يشاء ذلك\"؛ وهي من رواية الحسن بن حماد الحضرمي وإبراهيم ابن موسى الرازي - وكلاهما ثقة -.\nوتارة لا يذكرها؛ كما في رواية للبيهقي من طريق علي بن قادم عنه - وهو ثقة أيضًا -، وتابعه محمد بن مهران الجمال - وهو ثقة حافظ -، فرواه عنه بدونها أيضًا؛ إلا أنه قال:\n\"بلا عدد ولا حساب\".\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ١٧٢/ ٢) .\nويؤكد نكارة هذه الزيادة أمور:","vol":"11","page":617},{"text":"أولًا: أن الحديث قد جاء عن جمع من الصحابة بأسانيد قوية بألفاظ متقاربة، ليس في شيء منها هذه الزيادة، وقد خرجت بعضها في \"الروض النضير\" تحت الحديث (٩٢٥)، وأخرج الكثير منها الحافظ المنذري في \"الترغيب\" (٣/ ٢٠٢)؛ فليراجعه من شاء الوقوف عليها، أو في كتابي \"صحيح الترغيب والترهيب\".\nثانيًا: أن الحديث قد روي بهذه القصة عن أبي سعيد الخدري قال:\nقتل قتيل على عهد النبي - ﷺ -، فصعد المنبر ... الحديث نحوه دون الزيادة.\nأخرجه البزار (ص ٢٣٦ - زوائده)، والحاكم (٤/ ٣٥٢) من طريق داود ابن عبد الحميد: حدثنا عمرو بن قيس الملائي عن عطية عنه، وزاد:\n\"والذي نفسي بيده! لا يبغضنا - أهل البيت - أحد؛ إلا كبه الله في النار\". وقال البزار:\n\"أحاديث داود عن عمرو؛ لا نعلم أحدًا تابعه عليها، وهو ضعيف، وعطية كذلك\".\nوسكت عنه الحاكم! وتعقبه الذهبي بقوله:\n\"قلت: خبر واه\". وقال الهيثمي (٥/ ٢٩٦):\n\"رواه البزار، وفيه داود بن عبد الحميد، وغير من الضعفاء\".\nلكن أخرجه الترمذي (١/ ٢٦٢) من طريق يزيد الرقاشي: حدثنا أبو الحكم البجلي قال: سمعت أبا سعيد الخدري وأبا هريرة يذكران عن رسول الله - ﷺ - قال: ... فذكر الحديث دون الزيادة. وقال:","vol":"11","page":618},{"text":"\"حديث غريب\".\nقلت: أي: ضعيف؛ لضعف يزيد الرقاشي.\nوقد تابعه أبو حمزة الأعور عن أبي الحكم البجلي عن أبي هريرة وحده.\nأخرجه البيهقي في \"الشعب\" (٢/ ١١٧/ ٢) .\nوأبو حمزة هذا؛ اسمه ميمون القصاب، وهو ضعيف أيضًا.\nلكن العله يتقوى أحدهما بالآخر؛ فيكون الحديث حسنًا بهما، وهو صحيح قطعًا بالشواهد التي سبقت الإشارة إليها.\nثالثًا: أن الحديث لو كان عند ابن عباس بهذه الزيادة؛ لم يذهب - إن شاء الله - إلى أن القاتل لا توبة له، وقد صح هذا عنه من طرق؛ كما تراه مخرجًا في \"الصحيحة\" برقم (٢٦٩٧) .\nمن أجل ما سبق من البيان والتحقيق؛ لم يحسن المنذري صنعًا حين أورد حديث الترجمة في \"الترغيب\" (٣/ ٢٠٢) من رواية البيهقي ساكتًا عليه! والله المستعان.\n<span data-type=\"title\" id=toc-5391>٥٣٧٢ </span>- (من سره أن يمد له في عمره، ويوسع له في رزقه، ويدفع عنه ميتة السوء؛ فليتق الله، وليصل رحمه) .\nضعيف بهذا التمام\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (١/ ١٤٣)، وابن عدي في \"الكامل\" (ق ٢٢٤/ ١)، والطبراني في \"الأوسط\" (٣١٦٥)، وابن بشران في \"الأمالي\" (٢/ ١٣٢/ ١)، والحاكم (٤/ ١٦٠)، والضياء في \"المختارة\" (١/ ١٨٨-١٨٩) من طريق معمر عن أبي","vol":"11","page":619},{"text":"إسحاق عن عاصم بن ضمرة عن علي ﵁ مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ أبو إسحاق - وهو السبيعي - كان اختلط، ومعمر ليس ممن روى عنه قبل الاختلاط، ثم - هو إلى اختلاطه - مدلس، وقد عنعنه عند جميع من خرجه.\nوكذلك رواه أبو حفص الأبار عن منصور عن أبي إسحاق عن عاصم به.\nأخرجه الطبراني في \"الأوسط\" (٧٠٢٤) .\nنعم؛ إنه قد توبع؛ فقد أخرجه البزار في \"مسنده\" (١٨٧٩) من طريق عبد الحميد بن عبد العزيز بن أبي رواد: حدثنا ابن جريج عن حبيب بن أبي ثابت عن عاصم بن ضمرة به، دون قوله:\n\"ويدفع عنه ميتة السوء\". وقال البزار:\n\"قد روي هذا مرفوعًا من وجوه، وأعلى من روى ذلك علي، وقد روي عن علي من طريق آخر، ولا أحسب ابن جريج سمع هذا من حبيب، ولا رواه غيره\".\nقلت: فلا غناء في هذه المتابعة، وذلك؛ لوجوه:\nالأول: ما أشار إليه البزار من الانقطاع بين ابن جريج وحبيب، وليس ذلك لأنه لم يعاصره؛ فإن بين وفاتيهما نحو ثلاثين سنة فقط، ويوم مات ابن جريج كان قد جاوز السبعين، وإنما لأنه كان يدلس، وهو معروف بذلك.\nالثاني: الانقطاع أيضًا بين حبيب بن أبي ثابت وعاصم بن ضمرة؛ فإنه موصوف بالتدليس أيضًا، وقد عنعنه، ولعله لذلك قال أبو داود:","vol":"11","page":620},{"text":"\"ليس لحبيب عن عاصم بن ضمرة شيء يصح\".\nالثالث: ضعف عبد المجيد بن عبد العزيز؛ مع كونه من رجال مسلم؛ قال الحافظ:\n\"صدوق يخطىء، وكان مرجئًا، أفرط ابن حبان فقال: متروك\".\nالرابع: أنه ليس في هذه المتابعة تلك الزيادة:\n\".. ميتة السوء\"! وإنما خرجت الحديث هنا من أجلها، وإلا؛ فالحديث بدونها صحيح؛ قد جاء عن جمع من الصحابة؛ كما أشار إلى ذلك البزار فيما تقدم عنه، وقد خرجت بعضها في \"الصحيحة\" (٢٧٦)، وفي \"صحيح أبي داود\" (١٤٨٦) .\nومما سبق من التحقيق؛ تعلم ما في قول المنذري من التساهل والإجمال؛ إذ قال (٣/ ٢٢٣):\n\"رواه عبد الله بن أحمد في \"زوائده\"، والبزار بإسناد جيد، والحاكم\"!\nومثله قول الهيثمي (٨/ ١٥٣) - وأقره الأعظمي في تعليقه على \"كشف الأستار\" -:\n\"رواه عبد الله بن أحمد، والبزار، والطبراني في \"الأوسط\"، ورجال البزار رجال \"الصحيح\"؛ غير عاصم بن ضمرة، وهو ثقة\"! وما ذكرته من التساهل والإجمال ظاهر؛ لأنه لو سلمنا بجودة إسناد البزار وثقة رجاله كلهم؛ لم يفد ذلك في حديث الترجمة شيئًا؛ لما ذكرنا أن فيه الزيادة، وهي ليست عند البزار!","vol":"11","page":621},{"text":"وقد وجدت لها شاهدًا؛ ولكنه مما لا غناء فيه أيضًا؛ لما فيه من الضعف الشديد، وهو ما أخرجه أبو يعلى في \"مسنده\" (٣/ ١٠١٤) من طريق صالح المري عن يزيد الرقاشي عن أنس بن مالك مرفوعًا بلفظ:\n\"إن الصدقة وصلة الرحم يزيد الله بها في العمر، ويدفع بها ميتة السوء، ويدفع الله بها المكروه والمحذور\".\nقلت: وهذا إسناد ضعيف جدًا، وفيه علتان:\nالأولى: صالح المري - وهو ابن بشير الزاهد - ضعيف جدًا؛ قال ابن حبان في \"المجروحين\" (١/ ٣٧٢):\n\"كان يروي الشيء الذي سمعه من ثابت والحسن على التوهم، فيجعله عن أنس عن رسول الله - ﷺ -، فظهر في روايته الموضوعات التي يرويها عن الأثبات، فاستحق الترك\".\nولذلك؛ قال البخاري وغيره:\n\"منكر الحديث\". وقال النسائي:\n\"متروك\".\nوضعفه الآخرون. وبه أعله الهيثمي، فقال (٨/ ١٥١):\n\"رواه أبو يعلى، وفيه صالح المري، وهو ضعيف\".\nوالأخرى: الرقاشي؛ وهو ضعيف؛ كما في \"التقريب\".\nوقد تركه بعضهم، فهو قريب من صالح المري، فانظر ترجمته في \"تهذيب","vol":"11","page":622},{"text":"التهذيب\".\nولذلك؛ أشار المنذري في \"الترغيب\" (٣/ ٢٢٣-٢٢٤) إلى تضعيف الحديث.\nوفي (أن الصدقة تمنع ميتة السوء) طريق أخرى عن الرقاشي، وأحاديث أخرى شديدة الضعف أيضًا، وهي مخرجة في \"إرواء الغليل\" برقم (٨٨٥) .\n<span data-type=\"title\" id=toc-5392>٥٣٧٣ </span>- (ما قعد يتيم مع قوم على قصعتهم؛ فيقرب قصعتهم شيطان) .\nموضوع\nأخرجه الحارث بن أبي أسامة (ق ١٠٨/ ٢ - زوائد مسنده)، والطبراني في \"الأوسط\" (٧٣٠٧) عن يزيد بن هارون: حدثنا الحسن بن واصل: حدثني الأسود بن عبد الرحمن العدوي عن هصان بن كاهل عن أبي موسى الأشعري مرفوعًا. وقال الطبراني:\n\"لا يروى عن أبي موسى إلا بهذا الإسناد، تفرد به يزيد بن هارون\".\nومن هذا الوجه: أخرجه الخطيب البغدادي في \"الموضح\" (٢/ ١٦) في ترجمة الحسن بن واصل. وقال:\n\"وهو الحسن بن دينار\".\nقلت: وهو متروك؛ كذبه غير واحد؛ قال ابن حبان في \"المجروحين\" (١/ ٢٣٢) .\n\"يحدث الموضوعات عن الأثبات، ويخالف الثقات في الروايات، حتى يسبق إلى القلب أنه كان يتعمد لها، تركه ابن المبارك ووكيع، وأما أحمد بن حنبل","vol":"11","page":623},{"text":"ويحيى بن معين؛ فكانا يكذبانه..\"؛ ثم ساق له أحاديث؛ هذا أحدها، وقال:\n\"باطل لا أصل له\".\nولذلك؛ أورده ابن الجوزي في \"الموضوعات\" (آخر الصدقات) .\nوقعقع حوله السيوطي في \"اللآلي\"؛ فلم يصنع شيئًا كغالب عادته! وقد أقره في \"الجامع الكبير\".\nوتساهل بعضهم فحسنه! فقال المنذري (٣/ ٢٣٠):\n\"حديث غريب، رواه الطبراني في \"الأوسط\"، والأصبهاني؛ كلاهما من رواية الحسن بن واصل، وكان شيخنا أبو الحسن ﵀ يقول: هو حديث حسن\"!\nقلت: ولعله أراد (حسن) لغة لا اصطلاحًا.\nوقلده الهيثمي؛ بل زاد عليه ضغثًا على إبالة؛ فقال (٨/ ١٦٠):\n\"رواه الطبراني في \"الأوسط\"؛ وفيه الحسن بن واصل، وهو الحسن بن دينار، وهو ضعيف لسوء حفظه، وهو حديث حسن\"!\n<span data-type=\"title\" id=toc-5393>٥٣٧٤ </span>- (أنا أول من يفتح باب الجنة؛ إلا أني تأتي امرأة تبادرني، فأقول لها: ما لك، ومن أنت؟! فتقول: أنا امرأة قعدت على أيتام لي) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٥٦٩-١٥٧٠) عن عبد السلام بن عجلان الهجيمي: أخبرنا أبو عثمان النهدي عن أبي هريرة مرفوعًا.","vol":"11","page":624},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير عبد السلام هذا؛ قال الذهبي في \"الميزان\":\n\"قال أبو حاتم: يكتب حديثه. وتوقف غيره في الاحتجاج به\".\nوأما ابن حبان؛ فذكره في \"الثقات\"! ولكنه قال:\n\"يخطىء ويخالف\".\nقلت: ومن كان كذلك؛ فحري أن لا يحتج به، ولا سيما ولم يوثقه أحد غيره، فقول المنذري (٣/ ٢٣١):\n\"رواه أبو يعلى، وإسناده حسن\"!\nغير حسن.\nومن طريقه عبد السلام المذكور: أخرجه الخرائطي في \"مكارم الأخلاق\" (ص ٧١)؛ لكن وقع فيه: \"عن أبي يزيد المدني\" مكان: \"أخبرنا أبو عثمان النهدي\"! ولعله من سوء حفظ عبد السلام نفسه. والله أعلم.\nوأما قول الهيثمي في \"المجمع\" (٨/ ١٦٢):\n\"رواه أبو يعلى، وفيه عبد السلام بن عجلان، وثقه أبو حاتم (كذا)، وابن حبان، وقال: يخطىء ويخالف. وبقية رجاله ثقات\"!!\nقلت: فقوله: \"وثقه أبو حاتم\" خطأ؛ لأن أبا حاتم إنما قال فيه:\n\"شيخ يكتب حديثه\".\nوهذا ليس يعني أنه ثقة عنده، بل هو دونه؛ كما في \"درجات رواة الحديث\"","vol":"11","page":625},{"text":"عنده (١/ ٣٧)، أي: في المرتبة الثالثة؛ قال:\n\"وإذا قيل: \"شيخ\"؛ فهو بالمنزلة الثالثة، يكتب حديثه وينظر فيه؛ إلا أنه دون الثانية\".\nولذلك؛ قال الذهبي في \"الميزان\" (٢/ ٣٨٥):\n\"قوله: \"هو شيخ\"؛ ليس هو عبارة جرح، ولكنها أيضًا ما هي عبارة توثيق، وبالاستقراء يلوح لك أنه ليس بحجة. ومن ذلك قوله: \"يكتب حديثه\"؛ أي: ليس هو بحجة\".\nولذلك؛ رأيت الحافظ لما ترجم في \"التهذيب\" لـ (العباس بن الفضل المدني) بسماع أبي حاتم منه وقوله: \"شيخ\"، وبذكر ابن حبان إياه في \"الثقات\" [٨/ ٥١١]؛ لم يوثقه في \"التقريب\"، بل قال فيه:\n\"مقبول\". فخذها فائدة قد لا تراها في مكان آخر.\nوإن مما يدل على ضعف عبد السلام هذا، وأنه لا يحتج به: اضطرابه في إسناده ومتنه:\nأما الإسناد؛ فقد جعل (أبا يزيد المدني) مكان (أبي عثمان النهدي) عند الخرائطي، كما تقدم.\nوأما المتن؛ فلفظه عنده:\n\"حرم الله على كل آدمي الجنة يدخلها قبلي؛ غير أني أنظر عن يميني؛ فإذا امرأة تبادرني إلى باب الجنة، فأقول: ما لهذه تبادرني؟ فيقال لي: يا محمد! هذه امرأة كانت حسناء جملاء، وكان عليها يتامى لها، فصبرت عليهن حتى بلغ","vol":"11","page":626},{"text":"أمرهن الذي بلغ، فشكر الله لها ذلك\". (٢/ ٦٤٦ - \"المكارم\" - الطبعة الجديدة) .\nإذا عرفت هذا؛ فمن الخطأ - الناشىء من قلة التحقيق - قول المعلق على \"مسند أبي يعلى\" (١٢/ ٧):\n\"إسناده جيد\"!\nلا سيما وقد نقل عن البوصيري أنه ضعف إسناده بـ (عبد السلام) هذا في \"إتحاف الخيرة\" (٢/ ١٣٩) !\nوما نقله من توثيق ابن شاهين إياه؛ ففيه نظر؛ لمخالفته لقول أبي حاتم، ونسبة ابن حبان - على تساهله - إياه إلى الخطأ والمخالفة.\nيضاف إلى ذلك أننا قد لمسنا في توثيقات ابن شاهين من التساهل ما عرف به غيره، وإذا رجعت إلى ترجمته في \"التذكرة\" و\"السير\"؛ رأيت فيه كلامًا كم حيث معرفته بالرجال، فراجع لكي تتحقق مما نقول، ولا تكن ممن يعرف الحق بالرجال!\n<span data-type=\"title\" id=toc-5394>٥٣٧٥ </span>- (إن الله تعالى يقول: يا عبادي! كلكم مذنب إلا من عافيت؛ فاستغفروني أغفر لكم، وكلكم فقير إلا من أغنيت، إني جواد ماجد واجد؛ أفعل ما أشاء، عطائي كلام، وعذابي كلام؛ إذا أردت شيئًا فإنما أقول له: كن فيكون) .\nضعيف\nأخرجه أحمد (٥/ ١٧٧) من طريق شهر عن عبد الرحمن بن غنم عن أبي ذر ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ شهر - وهو ابن حوشب -، وقال في","vol":"11","page":627},{"text":"\"التقريب\":\n\"صدوق، كثير الإرسال والأوهام\".\nوقد كان الداعي إلى تخريجه: أنني سافرت سفرة اضطرارية إلى الإمارات العربية، فكنت في دعوة غداء عند بعض المحبين في الله في (أبو ظبي) يوم الجمعة ٩ محرم سنة ١٤٠٢ هـ، وفي المجلس شاب يماني سلفي يدعى بـ (عبد الماجد)، فسأل أحد الحاضرين: هل (الماجد) من أسماء الله تعالى؟ فقلت: لا أعلمه إلا في رواية الترمذي للحديث الصحيح المتفق عليه عن أبي هريرة:\n\"إن لله تسعة وتسعين اسمًا، مئة إلا واحدًا، من أحصاها دخل الجنة\"، فزاد الترمذي فيه سرد الأسماء، وفيها هذا الاسم (الماجد) ! لكن العلماء ضعفوا هذه الزيادة، وهي في \"المشكاة\" (٢٢٨٨)، مع بيان ضعفها.\nفذكر أحد الحاضرين أنه رأى هذا الاسم في حديث آخر في \"مختصر تفسير ابن كثير\" للشيخ الصابوني، فطلبته، فرأيته قد ساقه محذوف السند كعادته، غير مشير إلى ضعفه؛ لأنه من الجمهور الذي لا علم عنده بالصناعة هذه؛ بل هو يستكثر بما ليس عنده؛ فإن الحديث يكون في الأصل \"تفسير ابن كثير\" مخرجًا معزوًا لبعض أصحاب الحديث المؤلفين، فيختصر التخريج من \"مختصره\"، ويجعله في أسفل حاشيته، يوهم القراء أن التخريج له، وليس له منه إلا التزوير، كما يشير إلى ذلك قوله - ﷺ -:\n\"من تشبع بما لم يعط؛ فهو كلابس ثوبي زور\".\nولو أنه فعل ذلك مرة أو مرتين لما تعرضنا له بذكر، ولكنه جعل ذلك ديدنة ومنهاجًا؛ فإنه جعل كل التخريجات التي في الأصل في حاشية \"مختصره\"!","vol":"11","page":628},{"text":"والله تعالى هو المستعان.\nثم إن الحديث في \"المسند\" بأتم مما ذكر أعلاه تبعًا للمختصر. وأصله في \"صحيح مسلم\" من طريق أخرى عن أبي ذر بلفظ:\n\"قال الله تعالى: يا عبادي! إني حرمت الظلم على نفسي ... \" الحديث بطوله، وليس فيه مما في حديث الترجمة إلا الاستغفار.\nأخرجه مسلم (٨/ ١٧) . وهو رواية أحمد (٥/ ١٦٠) .\n<span data-type=\"title\" id=toc-5395>٥٣٧٦ </span>- (لو أن الجن والإنس والشياطين والملائكة منذ خلقوا إلى أن فنوا صفوا صفًا واحدًا ما أحاطوا بالله أبدًا) .\nضعيف\nرواه ابن أبي حاتم: حدثنا أبو زرعة: حدثنا منجاب بن الحارث: أنبأنا بشر بن عمارة عن أبي روق عن عطية العوفي عن أبي سعيد الخدري عن رسول الله - ﷺ -: في قوله تعالى: (لا تدركه الأبصار وهو يدرك الأبصار)؛ قال: ... فذكره.\nكذا في \"مجموع الفتاوى\" (١٦/ ٤٣٨-٤٣٩)؛ وسكت عن إسناده.\nوهو ظاهر الوهن؛ لضعف عطية وبشر بن عمارة. بل قال ابن تيمية:\n\"له شواهد، مثل ما في \"الصحاح\" في تفسير قوله تعالى: (والأرض جميعًا قبضته يوم القيامة والسماوات مطويات بيمينه)؛ قال ابن عباس:\nما السماوات السبع ومن فيهن في يد الرحمن؛ إلا كخردلة في يد أحدكم.","vol":"11","page":629},{"text":"ومعلوم أن العرش لا يبلغ هذا؛ فإن له حملة وله حول، قال تعالى: (الذين يحملون العرش ومن حوله) \"!\n<span data-type=\"title\" id=toc-5396>٥٣٧٧ </span>- (إن أول هذه الأمة خيارهم، وآخرهم شرارهم؛ مختلفين متفرقين، فمن كان يؤمن بالله واليوم الآخر؛ فليأته منيته وهو يأتي إلى الناس ما يحب أن يؤتى إليه) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (١٠٥١٧): حدثنا عبدان ابن أحمد: حدثنا خليفة بن خياط وماهر بن نوح قالا: حدثنا المفضل بن معروف: حدثنا عون بن أبي راشد عن عبد الرحمن بن عبد رب الكعبة عن ابن مسعود قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات معروفون؛ غير المفضل هذا، فقال الهيثمي في \"المجمع\" (٨/ ١٨٤):\n\".. ولم أعرفه، وبقية رجاله ثقات\"!\nقلت: وحق له أن لا يعرفه؛ فإنه محرف من (الفضل)؛ فإنه هكذا على الصواب أورده المزي في الرواة عن عون بن أبي راشد من \"التهذيب\"، وكذلك السمعاني في نسبة (القطعي): بضم القاف وفتح الطاء وكسر العين المهملتين، وقال:\n\"يروي عن بشر بن حرب الندبي\". وقد أورده العقيلي في \"الضعفاء\"، وقال:\n\"كان قليل الضبط، يخالف في حديثه\"؛ ثم ساق له هذا الحديث.","vol":"11","page":630},{"text":"ثم ساقه من رواية زيد بن وهب ومن رواية الشعبي؛ كلاهما عن عبد الرحمن عن عبد الله بن عمرو. ثم قال:\n\"هذه الرواية أولى\". قال الحافظ في \"اللسان\":\n\"والحديث من طريق الأعمش عن زيد: في \"مسلم\" بطوله، وعند (د، س)، وطريق الشعبي أيضًا عند مسلم\"!\nقلت: هو عنده في أول \"الإمارة\"، وليس فيه الشطر الأول من المتن، وقال: \"فمن أحب أن يزحزح عن النار ويدخل الجنة؛ فلتأته منيته وهو يؤمن بالله ... \"، الحديث نحوه. وهو مخرج في الكتاب الآخر: \"الصحيحة\" (٢٤١) .\nوجملة القول: أن الطرف الأول من الحديث منكر؛ لمخالفة الفضل بن معروف في لفظه لرواية زيد بن وهب والشعبي عن عبد الرحمن بن عبد رب الكعبة: إسنادًا ومتنًا. والله أعلم.\n<span data-type=\"title\" id=toc-5397>٥٣٧٨ </span>- (كان يقول - بعد التكبير وبعد أن يقول: وجهت وجهي للذي فطر السماوات والأرض حنيفًا مسلمًا -: اللهم! لك الحمد، أنت نور السماوات والأرض ومن فيهن، أنت الحق ...) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (١٠٩٩٣) عن جنادة بن سلم عن عبيد الله بن عمر عن أبي الزبير عن طاوس عن ابن عباس قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته جنادة هذا؛ ضعفه أبو زرعة. وقال أبو حاتم:\n\"ما أقربه أن يترك؛ عمد إلى أحاديث موسى بن عقبة؛ فحدث بها عن عبيد الله بن عمر\".","vol":"11","page":631},{"text":"وأما ابن حبان؛ فوثقه! فلا يلتفت إليه. ولذلك؛ قال الذهبي في \"الكاشف\":\n\"ضعف\".\nوإن مما يدل على ضعفه: أن الحديث رواه مالك عن أبي الزبير به دون ذكر دعاء التوجه في أوله.\nومن طريق مالك: أخرجه مسلم (٢/ ١٨٤) .\nوتابعه سليمان الأحول، وقيس بن سعد: عند مسلم، والطبراني (١٠٩٨٧،١١٠١٢) وغيرهما.\nوكذلك هو في \"صحيح البخاري\" (رقم ٥٨٢ - مختصره) .\nولم يتنبه للفرق بين رواية جنادة - هذه الضعيفة - ورواية الشيخين وغيرها - المخالفة لها -: صاحبنا الشيخ حمدي السلفي، فلم يعلق عليها بشيء يبين ضعفها، بل إنه أوهم صحتها بإحالته بها على رواية الشيخين المتقدمة! ولذلك؛ رأينا بيان ذلك.\n<span data-type=\"title\" id=toc-5398>٥٣٧٩ </span>- (كان [- ﷺ -] إذا استفتح الصلاة قال: وجهت وجهي للذي فطر السماوات والأرض حنيفًا مسلمًا، وما أنا من المشركين.\nسبحانك اللهم وبحمدك، وتبارك اسمك، وتعالى جدك، ولا إله غيرك.\nإن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لا شريك له، وبذلك أمرت، وأنا من المسلمين) .\nضعيف\nأخرجه أبو محمد الجوهري في \"مجلسان من الأمالي\" (ق ٦٨/","vol":"11","page":632},{"text":"٢)، والطبراني في \"المعجم الكبير\" رقم (١٣٣٢٤) عن عبد الله بن عامر الأسلمي عن محمد بن المنكدر عن عبد الله بن عمر قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته الأسلمي هذا؛ ضعفه أحمد وجماعة. وبه أعله الهيثمي في \"المجمع\" (٢/ ١٠٧)، وقال:\n\"هو ضعيف\".\nوكذا قال الحافظ في \"التقريب\".\nوساق له الذهبي هذا الحديث في جملة ما أنكر عليه.\n<span data-type=\"title\" id=toc-5399>٥٣٨٠ </span>- (قرأ رسول الله - ﷺ -: (فأما الذين شقوا ففي النار لهم فيها زفير وشهيق. خالدين فيها ما دامت السماوات والأرض إلا ما شاء ربك)؛ قال رسول الله - ﷺ -:\nإن شاء الله أن يخرج أناسًا من الذين شقوا من النار، فيدخلهم الجنة؛ فعل) .\nموضوع\nقال ابن القيم في \"حادي الأرواح\" (٢/ ١٧٩):\n\"وقال ابن مردويه في \"تفسيره\": حدثنا سليمان بن أحمد: حدثنا جبير (١) ابن عرفة: حدثنا يزيد بن مروان الخلال: حدثنا أبو خليد: حدثنا سفيان - يعني: الثوري - عن عمرو بن دينار عن جابر قال: ... فذكره\".\nوسكت عنه، وتبعه الصنعاني في \"رفع الأستار\" (ص ٨٥)، ولكنه لم يسق إسناده؛ فما أحسن!\n_________\n(١) كذا في الأصول! وإنما هو خير بن عرفة، وهو مجهول الحال. (الناشر)","vol":"11","page":633},{"text":"ولذلك؛ رأيت أنه لا بد من أن أكشف عن حاله؛ فأقول:\nإن إسناده هالك، والمتهم به الخلال هذا؛ فقد أورده الذهبي في \"الميزان\"، وقال:\n\"قال يحيى بن معين: كذاب. وقال عثمان الدارمي: قد أدركته، وهو ضعيف قريب مما قال يحيى\".\nوشيخه أبو خليد: اسمه عتبة بن حماد الدمشقي، وهو صدوق؛ كما في \"التقريب\".\nوأما شيخ الطبراني سليمان بن أحمد: جبير بن عرفة؛ فلم أجد له ترجمة الآن.\n<span data-type=\"title\" id=toc-5400>٥٣٨١ </span>- (إنما الشفاعة يوم القيامة لمن عمل الكبائر من أمتي ثم ماتوا عليها، وهو في الباب الأول من جهنم، لا تسود وجوههم ولا تزرق عيونهم، ولا يغلون بالأغلال، ولا يقرنون مع الشياطين، ولا يضربون بالمقامع، ولا يطرحون في الأدراك، منهم من يمكث فيها ساعة ثم يخرج، ومنهم من يمكث فيها يومًا ثم يخرج، ومنهم من يمكث فيها شهرًا ثم يخرج، ومنهم من يمكث فيها سنة ثم يخرج، وأطولهم مكثًا فيها: مثل الدنيا منذ يوم خلقت إلى يوم أفنيت، وذلك سبعة آلاف سنة ... وذكر بقية الحديث) .\nموضوع\nأورده السيوطي في أول رسالة: \"الكشف عن مجازة هذه الأمة الألف\"، فقال:","vol":"11","page":634},{"text":"قال الحكيم الترمذي في \"نوادر الأصول\": حدثنا صالح بن أحمد بن أبي محمد: حدثنا يعلى (كذا) ابن هلال عن ليث عن مجاهد عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وسكت عنه السيوطي، وتبعه العلامة محمد بن إسماعيل الصنعاني في رسالته القيمة: \"رفع الأستار لإبطال أدلة القائلين بفناء النار\" (ص ٦ مخطوطة المكتب الإسلامي)؛ وأنا في صدد تحقيقها إن شاء الله تعالى (١)، ولذلك؛ وجدتني مندفعًا إلى تحقيق القول فيه، وشكر الله للحافظ السيوطي حيث ساق إسناده من \"النوادر\" الذي لا نعرف له وجودًا في عالم المخطوطات؛ بله المطبوعات، وإذا كان ذلك يبرر له أن يسكت عنه - كما جرى عليه عرف المحدثين -؛ فما عذر العلامة الصنعاني في السكوت عليه، وفيه ما يأتي بيانه؟!\nأول ما يبدو لنا من الضعف في هذا الإسناد؛ إنما هو في شخص ليث - وهو ابن أبي سليم الحمصي الكوفي -، وهو معروف بالضعف عند جماهير العلماء قديمًا وحديثًا، فمثله لا يخفى حاله على الإمام الصنعاني! فالظاهر أنه لم يقف على إسناده؛ لكن كا عليه أن يشعر القارىء بذلك؛ كما هو منصوص عليه في علم المصطلح، لكي لا يغتر أحد بسكوته عليه.\nلكن قد بدا لي - بعد إمعان النظر في هذا الإسناد والمتن - أنه موضوع من الناحيتين:\nأما الإسناد؛ فلأنه لا يوجد في الرواة من اسمه يعلى بن هلال، وتذكرت أن فيهم المعلى بن هلال، وفيه كلام، فرجعت إلى \"الميزان\" للذهبي، فوجدته قد\n_________\n(١) وقد طبعت في حياة الشيخ - ﵀ -، وكتب الله لها القبول - كسائر مؤلفاته - القبول. والحديث في (ص ٧١) من المطبوع. (الناشر)","vol":"11","page":635},{"text":"نقل تكذيبه عن غير واحد من الأئمة، وساق له أحاديث تدل على حاله؛ منها حديث:\n\"التوكؤ على العصا من أخلاق الأنبياء\"، يرويه المعلى بن هلال عن ليث عن مجاهد، وقد كنت خرجته فيما تقدم (٩١٦)، فتيقنت أنه هو صاحب هذا الحديث، وأن اسمه تحرف إلى (يعلى) على السيوطي أو غيره.\nوأما المتن؛ فلقوله فيه: \"لا تسود وجوههم\"؛ فإنه مخالف للأحاديث الصحيحة التي فيها: \"أن الله يقول لملائكته: أخرجوا من النار من كان في قلبه مثقال حبة من خردل من إيمان؛ فيخرجون منها قد اسودوا ... \" الحديث.\nأخرجه الشيخان، وابن أبي عاصم في \"السنة\" (٨٤٢ - بتحقيقي)، وابن حبان (٢٥٩٩) بنحوه.\n<span data-type=\"title\" id=toc-5401>٥٣٨٢ </span>- (الحقب الواحد: ثلاثون ألف سنة) .\nموضوع\nأخرجه الطبراني في \"المعجم الكبير\" (٧٩٥٧) من طريق جعفر ابن الزبير عن القاسم عن أبي أمامة قال: قال رسول الله - ﷺ -: (لا بثين فيها أحقابًا): \"الحقب ... \".\nقلت: وهذا موضوع؛ آفته جعفر هذا؛ فإنه متهم بالوضع، وقال الحافظ في \"التقريب\":\n\"متروك الحديث\".\nقلت: وقد سبق له بعض الموضوعات كالحديث (٣٤٥،٦٠٧) .\nوبه أعل هذا الحديث الهيثمي في \"المجمع\" (٧/ ١٣٣)؛ لكنه سهل القول","vol":"11","page":636},{"text":"فيه، فقال:\n\"هو ضعيف\"!\nوهو متردد الرأي فيه؛ فتارة يقتصر على تضعيفه، وتارة يكذبه، وتارة يتركه.\nوالحديث؛ أورده ابن كثير في تفسير الآية المذكورة؛ من رواية ابن أبي حاتم من الوجه المذكور؛ لكن بلفظ:\n\"ألف ألف سنة\"!\nكذا وقع فيه \"ألف ألف\" مكررة، فلا أدري أهكذا رواية ابن أبي حاتم، أم هو خطأ من الناسخ أو الطابع لابن كثير، فليراجع له \"الدر المنثور\" للترجيح. ثم قال ابن كثير:\n\"وهذا حديث منكر جدًا، والقاسم والراوي عنه جعفر بن الزبير كلاهما متروك\".\nكذا قال! ولا دخل للقاسم في هذا الحديث؛ فإن المعتمد فيه أنه حسن الحديث إذا كان الراوي عنه ثقة.\n(تنبيه): كان الداعي إلى تخريج هذا الحديث: أنني لما أقمت مضطرًا في بيروت أواخر سنة ١٤٠١ منفيًا من عمان إلى دمشق بتاريخ ١٩ شوال من السنة المذكورة؛ قضيت وقت غربتي في تحقيق كتاب \"رفع الأستار لإبطال أدلة القائلين بفناء النار\" للعلامة الصنعاني؛ فرأيت فيه هذا الحديث منقولًا عن \"حادي الأرواح\" لابن القيم (٢/ ٢١٦) بلفظ:\n\"الحقب: خمسون ألف سنة\"! وقال الصنعاني مفسرًا:","vol":"11","page":637},{"text":"\"و(الأحقاب) جمع، وأقله ثلاثة، يعني: مئة ألف سنة وخمسين ألف سنة\".\nفتبينت منه أن الذي في \"الحادي\" المطبوع ليس خطأ من الطابع؛ وإنما هو من ابن القيم نفسه، أو من نسخته التي نقل عنها من \"المعجم\"؛ بدليل نقل الصنعاني عنه وتفسيره إياه!\nهذا من جهة.\nومن جهة أخرى؛ لما رأيت الإمامين ابن القيم والصنعاني سكتا عن الحديث، وكان لا بد من التعليق عليه لبيان مرتبته من الثبوت؛ فكان هذا التخريج الذي يدلك على تساهل أفاضل العلماء في هذا المجال - فضلًا عمن دونهم فضلًا وعلمًا -! والحمد لله الذي بنعمته تتم الصالحات.\nوروى الحاكم (٢/ ٥١٢) عن أبي بلج عن عمرو بن ميمون عن ابن مسعود في قوله تعالى: (لابثين فيها أحقابًا) قال:\nالحقب: ثمانون سنة. وقال:\n\"صحيح الإسناد\"! ووافقه الذهبي! وأقره السيوطي في \"الدر\" (٦/ ٣٠٧) ! وأقول: أبو بلج: هذا اسمه يحيى بن سليم؛ قال الحافظ:\n\"صدوق ربما أخطأ\".\nفمثله حسن الحديث.\nلكن قد سقط من \"المستدرك\" ما دونه من المسند، فلا أدري ما حاله؟\nوروى البزار (٤/ ١٨٦/ ٣٥٠٣) عن سليمان بن مسلم قال: سألت سليمان","vol":"11","page":638},{"text":"التيمي: هل يخرج من النار أحد؟ فقال: حدثني نافع عن ابن عمر مرفوعًا:\n\"والله! لا يخرج من النار أحد؛ حتى يمكث فيها أحقابًا\". قال:\nوالحقب: بضع وثمانون سنة، كل سنة ثلاث مئة وستون يومًا مما تعدون.\nوذكره الهيثمي في \"المجمع\" (١٠/ ٣٩٥)، وقال:\n\"وفيه سليمان بن مسلم الخشاب، وهو ضعيف جدًا\".\nوسكت عنه ابن كثير في \"التفسير\"؛ فإن سليمان هذا؛ قال ابن حبان:\n\"لا تحل الرواية عنه إلا على سبيل الاعتبار\"؛ كما في \"الميزان\" للحافظ الذهبي، وساق له حديثين - هذا أحدهما -، ثم قال:\n\"قلت: وهما موضوعان في نقدي\".\nوأقره الحافظ العسقلاني في \"اللسان\"، ونقل عن ابن عدي أنه قال فيهما:\n\"هما منكران جدًا\".\nثم رأيت لحديث ابن مسعود شاهدًا من رواية الحجاج بن نصير: حدثنا همام عن عاصم عن أبي صالح عن أبي هريرة به.\nأخرجه البزار (٣/ ٢٢٧٨)، وقال:\n\"لا نعلم أحدًا رفعه إلا الحجاج، وغيره يوقفه\".\nقلت: وهو ضعيف كان يقبل التلقين؛ كما قال الحافظ في \"التقريب\".\nوبه أعله الهيثمي؛ لكنه قال (٣/ ٧٨):","vol":"11","page":639},{"text":"\"وثقه ابن حبان، وقال: يخطىء ويهم. وضعفه جماعة، وبقية رجاله ثقات\".\nقلت: فيبدو لي - والله أعلم - أن الحديث بهذا اللفظ المختصر حسن بمجموع الطريقين. والله أعلم.\n<span data-type=\"title\" id=toc-5402>٥٣٨٣ </span>- (إن آخر رجل يدخل الجنة: رجل يتقلب على الصراط ظهرًا لبطن؛ كالغلام يضربه أبوه وهو يفر منه، يعجز عنه عمله أن يسعى، فيقول: يا رب! بلغ بي الجنة ونجني من النار، فيوحي الله تعالى إليه: عبدي! إن أنا نجيتك من النار وأدخلتك الجنة؛ أتعترف لي بذنوبك وخطاياك؟ فيقول العبد: نعم يا رب! وعزتك وجلالك! لئن نجيتني (١) من النار؛ لأعترفن لك بذنوبي وخطاياي. فيجوز الجسر، ويقول العبد فيما بينه وبين نفسه: لئن اعترفت له بذنوبي وخطاياي ليردني إلى النار، فيوحي الله إليه: عبدي! اعترف لي بذنوبك وخطاياك أغفرها لك، فيوحي الله إليه: عبدي! اعترف لي بذنوبك وخطاياك أغفرها لك، وأدخلك الجنة! فيقول العبد: لا وعزتك! ما أذنبت ذنبًا قط، ولا أخطأت خطيئة قط، فيوحي الله إليه: عبدي! إن لي عليك بينة، فيلتفت العبد يمينًا وشمالًا، فلا يرى أحدًا، فيقول: يا رب! أرني بينتك! فيستنطق الله جلده بالمحقرات، فإذا رأى ذلك العبد؛ يقول: يا رب! عندي - وعزتك! - العظائم المضمرات! فيوحي الله ﷿ إليه: عبدي! أنا أعرف بها منك، اعترف لي بها أغفرها لك، وأدخلك الجنة! ثم ضحك رسول الله - ﷺ - حتى بدت نواجذه،\nيقول: هذا أدنى أهل الجنة منزلة؛ فكيف بالذي فوقه؟!) (٢) .\n_________\n(١) الأصل: \" تنجيني \"، والتصويب من \" الحادي و\" المجمع \". (الناشر) .\n(٢) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" يأتي برقم (٦٠٢٧) \". (الناشر) .","vol":"11","page":640},{"text":"ضعيف. أخرجه الطبراني في \"المعجم الكبير\" (٧٦٦٩) من طريق أبي فروة يزيد بن محمد بن يزيد بن سنان الرهاوي: حدثني أبي عن أبيه: حدثني أبو يحيى الكلاعي عن أبي أمامة ﵁ قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل؛ يزيد بن سنان الرهاوي وابنه محمد؛ ضعيفان.\nوأما أبو فروة يزيد بن محمد بن يزيد؛ فقد أورده ابن أبي حاتم في \"الجرح والتعديل\"؛ ولم يزد فيه على قوله:\n\"كتب إلى أبي وإلي\"!\nفالظاهر أنه مجهول.\nوالحديث؛ سكت عنه ابن القيم في \"حادي الأرواح\" (٢/ ٢١٨-٢١٩) ! وقال الهيثمي في \"مجمع الزوائد\" (١٠/ ٤٠٢):\n\"رواه الطبراني، وفيه من لم أعرفهم، وضعفاء فيهم توثيق لين\".\n<span data-type=\"title\" id=toc-5403>٥٣٨٤ </span>- (لما مرض رسول الله - ﷺ -؛ جاءه جبريل ﵇ فقال: يا محمد! أرسلني الله ﷿ إليك؛ تكريمًا لك، وتشريفًا لك، وخاصة لك، أسألك عما هو أعلم به منك: يقول: كيف تجدك؟ قال: أجدني - يا جبريل - مغمومًا، وأجدني - يا جبريل -؛ مكروبًا. ثم جاءه اليوم الثاني، فقال ذلك له، فرد عليه النبي - ﷺ - كما رد عليه أول يوم. ثم جاءه اليوم الثالث، فقال له كما قال أول يوم، ورد عليه كما رد. وجاء","vol":"11","page":641},{"text":"معه ملك يقال له: إسماعيل على مئة ألف ملك، كل ملك منهم على مئة ألف ملك؛ فاستأذن فسأل عنه؛ ثم قال جبريل: هذا ملك الموت؛ يستأذن عليك، ما استأذن على آدمي قبلك ولا يستأذن على آدمي بعدك. فقال رسول الله - ﷺ -: ائذن له. فأذن له، فسلم عليه، ثم قال: يا محمد! إن الله ﷿ أرسلني إليك، فإن أمرتني أن أقبض روحك قبضته، وإن أمرتني أن أتركه تركته. قال: أو تفعل يا ملك الموت؟! قال: نعم؛ بذلك أمرت، وأمرت أن أطيعك! قال: فنظر النبي - ﷺ - إلى جبريل ﵇، فقال جبريل: يا محمد! إن الله ﷿ اشتاق إلى لقائك. فقال النبي - ﷺ - لملك الموت:\nامض لما أمرت به. فقبض روحه. فلما توفي رسول الله - ﷺ - وجاءت التعزية؛ سمعوا صوتًا من ناحية البيت: سلام عليكم أهل البيت ورحمة الله وبركاته! إن في الله عزاءً من كل مصيبة؛ وخلفًا من كل هالك، ودركًا من كل ما فات، فبالله فثقوا، وإياه فارجوا: فإنما المصاب من حرم الثواب! فقال علي ﵇: أتدرون من هذا؟ هذا الخضر ﵇) .\nموضوع\nأخرجه الإمام الشافعي في \"السنن\" عن القاسم بن عبد الله بن عمر بن حفص عن جعفر بن محمد عن أبي أن رجالًا من قريش دخلوا على أبيه علي بن الحسين فقال: ألا أحدثكم عن رسول الله - ﷺ -؟ قالوا: بلى، فحدثنا عن أبي القاسم - ﷺ -. قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا على إرساله، آفته: القاسم هذا - وهو العمري المدني -؛ قال الإمام أحمد:","vol":"11","page":642},{"text":"\"ليس بشيء، كان يكذب ويضع الحديث\".\nوكذبه ابن معين أيضًا. ولهذا؛ قال الحافظ في \"التقريب\":\n\"متروك، رماه أحمد بالكذب\".\nقلت: وقد تابعه من هو مثله، ولعل أحدهما سرقه من الآخر؛ فأخرجه الطبراني في \"الكبير\" (٢٨٩٠) من طريق عبد الجبار بن العلاء: حدثنا عبد الله ابن ميمون القداح: حدثنا جعفر بن محمد به؛ إلا أنه أسنده فقال: عن أبيه عن علي بن حسين قال: سمعت أبي يقول: ... فذكره.\nقلت: والقداح هذا؛ قال أبو حاتم:\n\"متروك\". وقال البخاري:\n\"ذاهب الحديث. وقال ابن حبان:\n\"لا يجوز أن يحتج به\". وفي \"التقريب\":\n\"منكر الحديث، متروك\".\nوبه أعله الهيثمي في \"المجمع\" (٩/ ٣٥) .\nثم سرقه منهما كذاب آخر وغاير في الإسناد؛ إلا وهو أبو الوليد المخزومي؛ فقال: حدثنا أنس بن عياض عن جعفر بن محمد عن أبيه عن جابر قال: ... فذكره مختصرًا بلفظ:\nعزتهم الملائكة؛ يسمعون الحس ولا يرون الشخص، فقالت: ... فذكره.\nأخرجه الحاكم (٣/ ٥٧)، وقال:","vol":"11","page":643},{"text":"\"صحيح الإسناد\"! ووافقه الذهبي!!\nوهذا من أوهامهما الفاحشة! ومن الظاهر أنهما لم يعرفا أبا الوليد المخزومي هذا، وقد أورده الذهبي في كنى \"الميزان\"، وقال:\n\"هو خالد بن إسماعيل؛ الكذاب\".\nثم ترجمه هناك في الأسماء، فقال:\n\"قال ابن عدي: كان يضع الحديث على الثقات. وقال الدارقطني: متروك. وقال ابن حبان: لا يجوز الاحتجاج به بحال\".\nثم رواه أحد المتروكين بسند آخر - وهو عباد بن عبد الصمد - عن أنس بن مالك ﵁ قال:\nلما قبض رسول الله - ﷺ -؛ أحدق به أصحابه، فبكوا حوله واجتمعوا، فدخل رجل أصهب اللحية؛ جسيم صبيح فتخطى رقابهم فبكى، ثم التفت إلى أصحاب رسول الله - ﷺ - فقال:\nإن في الله عزاءً من كل مصيبة ... الحديث، فقال بعضهم لبعض: تعرفون الرجل؟ فقال أبو بكر وعلي: نعم؛ هذا أخو رسول الله - ﷺ -: الخضر ﵇.\nأخرجه الحاكم (٣/ ٥٨)؛ وقال:\n\"هذا شاهد لما تقدم، وإن كان عباد بن عبد الصمد ليس من شرط هذا الكتاب\"! ووافقه الذهبي!\nوأقول: لا يستشهد به أيضًا لشدة ضعفه؛ أورده الذهبي نفسه في \"الميزان\"، وقال:","vol":"11","page":644},{"text":"\"بصري واه. قال البخاري: منكر الحديث. ووهاه ابن حبان وقال: له عن أنس نسخة أكثرها موضوعة. وقال أبو حاتم: ضعيف جدًا\"، ثم ساق له أحاديث قال في أحدها:\n\"يشبه وضع القصاص\". وقال في آخر:\n\"وهذا إفك بين\".\nوإذا عرفت هذا الحديث وشدة ضعفها؛ فمن الغريب اعتماد شيخ الإسلام ابن تيمية على الطريق الأولى في ميله في فتوى له إلى القول بحياة الخضر في حياته - ﷺ -! فقد سئل عنها في استفتاء له، فأجاب بقوله:\n\"وأما حياته؛ فهو حي، والحديث المذكور: \"لو كان حيًا لزارني\"؛ لا أصل له، ولا يعرف له إسناد، بل المروي في \"مسند الشافعي\" وغيره: أنه اجتمع بالنبي - ﷺ -، ومن قال: إنه لم يجتمع بالنبي - ﷺ -؛ فقد قال ما لا علم له به؛ فإنه من العلم الذي لا يحاط به ... \"!!\nقلت: وهذه الفتوى كأنها كانت منه قبل أن يتمكن من العلم الصحيح؛ فإن أكثر فتاوته على خلافها، وأن الخضر مات، وأنه لو أدرك النبي - ﷺ - لوجب عليه أن يأتيه وينصره، كما بينت ذلك من كلامه في مقدمتي لكتاب \"رفع الأستار لإبطال أدلة القائلين بفناء النار\" للإمام الصنعاني، وهو تحت الطبع (١) .\nوقوله: \"إنه اجتمع بالنبي - ﷺ -\"! كأنه يعني: بعد وفاته معزيًا به. وهذا هو الذي رواه الشافعي وغيره كما رأيت. وسكوته عن إسناده - بل واحتجاجه به على\n_________\n(١) ثم طبع بحمد الله في حياة الشيخ - ﵀ - في المكتب الإسلامي.","vol":"11","page":645},{"text":"حياته، ورده على من قال بوفاته ونسبته إلى القول بغير علم - من شطط القول، لا سيما وهو ممن يشمله رده!!\n<span data-type=\"title\" id=toc-5404>٥٣٨٥ </span>- (إنه يسمع الآن خفق نعالكم؛ أتاه منكر ونكير، أعينهما مثل قدور النحاس، وأنيابهما مثل صياصي البقر، وأصواتهما مثل الرعد، فليجلسانه، فيسألانه: ما كان يعبد؟ ومن كان نبيه؟ فإن كان ممن يعبد الله؛ قال: كنت أعبد الله، ونبيي محمد - ﷺ -؛ جاء بالبينات، فآمنا به واتبعناه، فذلك قول الله: (يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة)، فيقال له: على اليقين حييت، وعليه مت، وعليه تبعث، ثم يفتح له باب إلى الجة، ويوسع له في حفرته.\nوإن كان من أهل الشك؛ قال: لا أدري! سمعت الناس يقولون شيئًا فقلته، فيقال له: على الشك حييت، وعليه مت، وعليه تبعث، ثم يفتح له باب إلى النار، ويسلط عليه عقارب وتنانين، لو نفخ أحدهم في الدنيا ما أنبتت شيئًا؛ تنهشه، وتؤمر الأرض فتضم؛ حتى تختلف أضلاعه) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (٤٧٦٦) من طريق ابن لهيعة عن موسى بن جبير الحذاء أنه سمع أبا أمامة بن سهل بن حنيف ومحمد بن عبد الرحمن بن ثوبان يحدثان عن أبي هريرة قال:\nشهدنا جنازة مع نبي الله - ﷺ -، فلما فرغ من دفنها وانصرف الناس؛ قال نبي الله - ﷺ -: ... فذكره، وقال:\n\"لم يروه إلا موسى بن جبير، تفرد به ابن لهيعة\".","vol":"11","page":646},{"text":"قلت: وهو ضعيف لسوء حفظه. وقال المنذري في \"الترغيب\" (٤/ ١٨٧):\n\"ابن لهيعة حديثه حسن في المتابعات، وأما ما تفرد به؛ فقليل من يحتج به\".\nقلت: وشيخه موسى بن جبير الحذاء؛ لم يوثقه أحد غير ابن حبان، ومع ذلك فقد قال فيه:\n\"كان يخطىء ويخالف\". ولهذا؛ قال ابن القطان:\n\"لا يعرف حاله\". وأشار إلى ذلك الحافظ بقوله في \"التقريب\":\n\"مقبول\". يعني: عند المتابعة، وإلا؛ فهو ضعيف لين الحديث. وهو في هذا الحديث قد جاء بأمور تفرد بها دون الثقات؛ كذكر العقارب والتنين ... إلخ. فالحديث بهذه الزيادة منكر. والله أعلم.\n<span data-type=\"title\" id=toc-5405>٥٣٨٦ </span>- (يا أبا رزين! إن مسلم إذا زار أخاه المسلم؛ شيعه سبعون ألف ملك؛ يصلون عليه، يقولون: اللهم! كما وصله فيك؛ فصله) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٨٤٨٥) من طريق عمرو بن الحصين: أخبرنا محمد بن عبد الله بن علاثة: أخبرنا عثمان بن عطاء الخراساني عن أبيه عن مالك بن يخامر عن لقيط بن عامر أبي رزين العقيلي قال: ... فذكره مرفوعًا. وقال:\n\"لم يروه عن عطاء الخراساني إلا ابنه عثمان، ولا عن عثمان إلا ابن علاثة، تفرد به عمرو بن الحصين\".\nقلت: وهو متروك متهم؛ كما تقدم مرارًا.\nوبه أعله الهيثمي، فقال في \"المجمع\" (٨/ ١٧٣):","vol":"11","page":647},{"text":"\"رواه الطبراني في \"الأوسط\"، وفيه عمرو بن الحصين، وهو متروك\".\nقلت: وابن علاثة صدوق يخطىء.\nوعثمان بن عطاء الخراساني ضعيف.\nوأبو عطاء - وهو ابن أبي مسلم الخراساني - صدوق يهم كثيرًا ويرسل ويدلس؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-5406>٥٣٨٧ </span>- (إن في الجنة غرفًا، يرى ظواهرها من بواطنها، وبواطنها من ظواهرها، أعدها الله للمتحابين فيه، والمتزاورين فيه؛ والمتباذلين فيه) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٣٠٤٩) من طريق إسماعيل بن سيف قال: أخبرنا عوين بن عمرو القيسي - أخو رباح بن عمرو - قال: أخبرنا سعيد الجريري عن عبد الله بن بريدة عن أبيه مرفوعًا. وقال:\n\"لم يروه عن سعيد إلا عوين، تفرد به إسماعيل\".\nقلت: ضعفه البزار. وقال ابن عدي:\n\"كان يسرق الحديث، روى عن الثقات أحاديث غير محفوظة\".\nوأما ابن حبان؛ فأورده في \"الثقات\"، وقال:\n\"مستقيم الحديث إذا حدث عن ثقة\"!\nقلت: وشيخه عوين - ويقال: عون - ليس بثقة؛قال ابن معين:\n\"لا شيء\". وقال البخاري:","vol":"11","page":648},{"text":"\"منكر الحديث، مجهول\". وقال العقيلي في \"الضعفاء\":\n\"لا يتابع على حديثه\".\nوالحديث؛ أشار المنذري إلى تضعيفه (٣/ ٢٤٠) ! وهو قصور.\nومثله - بل وأولى منه بالتقصير - قول الهيثمي (١٠/ ٢٧٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه إسماعيل بن سيف، وهو ضعيف\"!\nقلت: شيخه أسوأ حالًا منه كما رأيت، فتضعيفه به أولى.\nوقد صح الحديث في: \"من أطعم الطعام، وأفشى السلام، وصلى بالليل والناس نيام\"، ورد من حديث ابن عمرو، وأبي مالك الأشعري، فانظرهما - إن شئت - في \"صحيح الترغيب\".\nوفي فضل المتحابين في الله وسائر المذكورين في الحديث أحاديث كثيرة؛ عن معاذ بن جبل، وعبادة بن الصامت، وعمرو بن عبسة، وأبي هريرة، وغيرهم، وهي مخرجة في \"التعليق الرغيب على الترغيب والترهيب\" (٤/ ٤٦-٤٨) .\n<span data-type=\"title\" id=toc-5407>٥٣٨٨ </span>- (من زار أخاه المؤمن؛ خاض في رياض الجنة حتى يرجع، ومن عاد أخاه المؤمن؛ خاض في رياض الجنة حتى يرجع) .\nضعيف جدًا\nأخرجه الطبراني في \"الكبير\" (٧٣٨٩) عن عبد الأعلى ابن أبي المساور: حدثنا عاصم بن أبي النجود عن زر بن حبيش قال:\nأتينا صفوان بن عسال فقال: أزائرين؟ قلنا: نعم. فقال: قال رسول الله - ﷺ -: ... فذكره.","vol":"11","page":649},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته ابن أبي المساور؛ قال الحافظ في \"التقريب\":\n\"متروك، كذبه ابن معين\".\nوأما الهيثمي؛ فألان القول فيه، فقال (٢/ ٢٩٨):\n\"ضعيف\"!\nوكأنه تبع في ذلك المنذري الذي أشار (٣/ ٢٤٠) إلى تضعيف الحديث فقط!\n<span data-type=\"title\" id=toc-5408>٥٣٨٩ </span>- (نعم الإدام الخل، هلاكًا بالقوم أن يحتقروا ما قدم إليهم، وهلاك بالرجل أن يحتقر ما في بيته أن يقدمه إلى أصحابه) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (رقم: ٥١٩٨)، (٦/ ٣٠/ ٥٠٦٢ - ط): حدثنا محمد بن النضر الأزدي قال: أخبرنا يزيد بن عبد الرحمن المعني: قال: حدثنا عبد الرحمن بن محمد المحاربي عن عبد الواحد بن أيمن عن أبيه قال:\nنزل بجابر بن عبد الله ضيف له، فجاءهم بخبز وخل، فقال: كلوا؛ فإني سمعت رسول الله - ﷺ - يقول: ... فذكره. وقال:\n\"لم يروه عن عبد الواحد بن أيمن إلا المحاربي\".\nقلت: قال الحافظ في \"التقريب\":\n\"لا بأس به، وكان يدلس\".","vol":"11","page":650},{"text":"قلت: وقد عنعنه كما ترى، فلولا ذلك؛ لكان الإسناد جيدًا؛ فإن رجاله كلهم ثقات معروفون؛ غير يزيد بن عبد الرحمن المعني، فقال ابن أبي حاتم (٤/ ٢/ ٢٧٨):\n\"سمع منه أبي وروى عنه، وقال: صدوق\".\nولعل المنذري أشار إلى هذا الإسناد بقوله في \"الترغيب\" (٣/ ٢٤٤):\n\"رواه أحمد، والطبراني، وأبو يعلى ... وبعض أسانيدهم حسن\".\nذلك؛ أن إسناد أحمد لا يحتمل التحسين عندي؛ فإنه قال: حدثنا أسباط ابن محمد: حدثنا عبيد الله بن الوليد الوصافي عن عبد الله بن عبيد بن عمير قال:\nدخل على جابر نفر من أصحاب النبي - ﷺ -؛ فقدم إليهم خبزًا وخلًا، وقال: كلوا ... إلخ.\nومن هذا الوجه رواه البيهقي (٧/ ٢٧٩) .\nفإن الوصافي هذا ضعيف؛ كما قال الحافظ.\nلكنه لم يتفرد به؛ فقد أخرجه أبو يعلى في \"مسنده\" (٢/ ٥٣٧،٥٨٩) من طريق إبراهيم بن عيينة عن أبي طالب القاضي عن محارب بن دثار عن جابر به نحوه. وقال المنذري في \"الترغيب\" (٣/ ٢٤٤):\n\"رواه أحمد والطبراني وأبو يعلى، وبعض أسانيدهم حسن، و\"نعم الإدام الخل\" في \"الصحيح\". ولعل قوله: \"إنه هلاك بالرجل ... \" إلخ من كلام","vol":"11","page":651},{"text":"جابر؛ مدرج غير مرفوع. والله أعلم\". وقال الهيثمي (٨/ ١٨٠):\n\"رواه أحمد، والطبراني في \"الأوسط\"، وأبو يعلى، وفي إسناد أبي يعلى أبو طالب القاص، ولم أعرفه، وبقية رجاله وثقوا\"!\nقلت: أبو طالب هذا: هو يحيى بن يعقوب بن مدرك بن سعد الأنصاري القاضي؛ خال أبي يوسف؛ كما في \"الكنى\" للدولابي (٢/ ١٦)؛ ثم ساق له هذا الحديث من طريق أبي تميلة عنه عن محارب به؛ دون قوله:\n\"هلاكًا بالقوم ... \".\nويحيى بن يعقوب؛ أورده البخاري في \"التاريخ الكبير\" (٤/ ٢/ ٣١٢-٣١٣)، وقال:\n\"منكر الحديث، عداده في الكوفيين\".\nورواه عنه ابن عدي في \"الكامل\" (ق ٤٢٣/ ٢) . وقال الذهبي في كنى \"الميزان\":\n\"فيه لين، غمزه أبو أحمد الحاكم\".\nوأما ابن حبان؛ فأورده في \"الثقات\"، ومع ذلك قال فيه:\n\"وكان يخطىء\"!\nقلت: فلا تطمئن النفس لهذه الزيادة التي زادها على قوله - ﷺ -: \"نعم الإدام الخل\".\nلا سيما ولم يتفق عليه فيها؛ فهذا أبو تميلة - واسمه يحيى بن واضح","vol":"11","page":652},{"text":"الأنصاري؛ وهو ثقة - لم يذكرها عنه كما رأيت؛ خلافًا لإبراهيم بن عيينة، وهو صدوق يهم؛ كما في \"التقريب\"، فإن كان حفظه عن أبي طالب؛ فالعلة منه؛ أعني: أبا طالب، وهو شديد الضعف؛ كما أشار إلى ذلك البخاري في قوله المتقدم فيه:\n\"منكر الحديث\".\nوأما أصل الحديث: \"نعم الإدام الخل\"؛ فقد صح عن جابر وغيره من طرق؛ خرجت بعضها في \"الصحيحة\" (٢٢٢٠) .\n<span data-type=\"title\" id=toc-5409>٥٣٩٠ </span>- (رأيت رسول الله - ﷺ - يكبر أيام التشريق [من صلاة الظهر] حتى يخرج من منى، يكبر في دبر كل صلاة) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٧٢٢٩،٧٢٣٠) و\"الأوسط\" (٧٤١٧) عن سليمان بن داود الشاذكوني: حدثنا عبد الواحد بن عبد الله الأنصاري: حدثنا شرقي بن القطامي عن عمرو بن قيس عن محل بن وداعة عن شريح بن أبرهة قال: ... فذكره. وقال:\n\"لا يروي هذا الحديث عن شريح بن أبرهة إلا بهذا الإسناد، تفرد به شرقي ابن القطامي\".\nقلت: وهو ضعيف؛ كما قال الهيثمي (٣/ ٢٦٤) .\nوعبد الواحد بن عبد الله الأنصاري؛ لم أعرفه.\nلكن الشاذكوني؛ كذبه ابن معين وغيره.","vol":"11","page":653},{"text":"<span data-type=\"title\" id=toc-5410>٥٣٩١ </span>- (من أغلق بابه دون جاره مخافة على أهله وماله؛ فليس ذلك بمؤمن) .\nضعيف جدًا\nأخرجه الخرائطي في \"مساوي الأخلاق\" (ق ٣٦/ ١- مصورة الجامعة الإسلامية) من طريق سويد بن عبد العزيز: حدثنا عثمان بن عطاء عن أبيه عن عمرو بن شعيب عن أبيه عن جده قال: قال رسول الله - ﷺ -: ... فذكره، وزاد:\n\"وليس بمؤمن من لا يأمن جاره بوائقه\".\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: سويد بن عبد العزيز؛ قال الذهبي:\n\"واه جدًا\".\nالثانية: عثمان بن عطاء - وهو ابن أبي مسلم الخراساني - ضعيف؛ كما قال العسقلاني وغيره.\nالثالثة: أبوه عطاء؛ قال الحافظ:\n\"صدوق، يهم كثيرًا، ويرسل ويدلس\".\nوأما الزيادة؛ فهي صحيحة؛ لورودها من طرق عن جمع من الصحابة، وقد خرجت بعضها في \"الصحيحة\" تحت الحديث (٥٤٩) .\n(تنبيه): أورد المنذري الحديث في \"الترغيب\" (٣/ ٢٣٦) بزيادة:\n\"أتدري ما حق الجار؟ ... \" الحديث. وقال:","vol":"11","page":654},{"text":"\"رواه الخرائطي في \"مكارم الأخلاق\". وأشار إلى ضعفه! والذي رأيته في \"مكارم الأخلاق\" المطبوعة (ص ٤٠) أوله: \"أتدري ... \" إلخ؛ ليس في أوله حديث الترجمة، وقد سبق تخريجه برقم (٢٥٨٧)، وإسنادهما واحد، فلا أدري أوهم المنذري فجعلهما حديثًا واحدًا، أم هو رواية في \"المكارم\" المطبوعة؟! وظني أن فيها خرمًا، أو أن المنذري استجاز جعلهما حديثًا واحدًا؛ لما رأى وحدة سندهما! والله أعلم.\n<span data-type=\"title\" id=toc-5411>٥٣٩٢ </span>- (صلاة المرابط تعدل خمس مئة صلاة؛ ونفقة الدينار والدرهم فيه أفضل من سبع مئة دينار ينفقه في غيره) .\nضعيف جدًا\nأخرجه ابن أبي عاصم في \"الجهاد\" (١٠١/ ٢)، والديلمي في \"مسند الفردوس\" (ص ٢٤٥) من طريق أبي الشيخ، وهذا عن ابن أبي عاصم، والبيهقي في \"الشعب\" (٤/ ٤٣/ ٤٢٩٥) بسنده عن جميع ابن ثوب عن خالد بن معدان عن أبي أمامة به مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته جميع - بالفتح؛ ويقال: بالضم -؛ وهو ضعيف جدًا؛ كما يفيده قول البخاري فيه:\n\"منكر الحديث\".\nوكذا قال الدارقطني وغيره. وقال النسائي:\n\"متروك الحديث\".\nوالحديث؛ أورده المنذري (٢/ ١٥٢) من رواية البيهقي، وأشار إلى تضعيفه، وأتبعه بقوله:","vol":"11","page":655},{"text":"\"وروى أبو الشيخ وغيره من حديث أنس: \"إن الصلاة بأرض الرباط بألفي ألف صلاة\". وفيه نكارة\".\n<span data-type=\"title\" id=toc-5412>٥٣٩٣ </span>- (إن فيهم - يعني: قريشًا - لخصالًا أربعة (!): إنهم لأصلح الناس عند فتنة، وأسرعهم إفاقة عند مصيبة، وأوشكهم كرة بعد فرة، وأمنعهم من ظلم الملوك) .\nمنكر\nأخرجه الطبراني في \"الأوسط\" (رقم ٢٠٧ - نسختي): حدثنا أحمد بن رشدين قال: أخبرنا عبد الملك بن شعيب بن الليث قال: أخبرنا عبد الله بن وهب قال: أخبرنا الليث بن سعد قال: حدثني موسى بن علي بن رباح عن أبيه قال: قال المستورد الفهري: سمعت رسول الله - ﷺ - يقول - وذكر قريشًا -: ... فذكره. وقال:\n\"تفرد به عبد الملك بن شعيب بن الليث\".\nقلت: هو ثقة من رجال مسلم، وكذلك من فوقه.\nلكن الراوي عنه أحمد بن رشدين - وهو أحمد بن محمد بن الحجاج المصري -؛ قال ابن عدي - كما في \"الميزان\" -:\n\"كذبوه، وأنكرت عليه أشياء\".\nثم ذكر الذهبي أحاديث أنكرت عليه من أباطيله. وكان ينبغي أن يذكر هذا الحديث منها؛ لمخالفة ابن رشدين للإمام مسلم في \"صحيحه\"؛ فإنه قال (٨/ ١٧٦): حدثنا عبد الملك بن شعيب بن الليث: حدثني عبد الله بن وهب ... فساقه إلى المستورد القرشي قال - عند عمرو بن العاص -: سمعت رسول الله - ﷺ - يقول:","vol":"11","page":656},{"text":"\"تقوم الساعة والروم أكثر الناس\".\nفقال له عمرو: أبصر ما تقول! قال: أقول ما سمعت من رسول الله - ﷺ -.\nقال: لئن قلت ذلك؛ إن فيهم لخصالًا أربعًا ... فذكرها؛ كما في حديث الترجمة؛ إلا أنه قال: \"لأحلم\" مكان: \"لأصلح\". وزاد: \"وخيرهم لمسكين ويتيم وضعيف، وخامسة حسنة جميلة: وأمنعهم من ظلم الملوك\".\nومن هذا يتبين أن الحديث عند عبد الملك موقوف على عمرو بن العاص، جعله ابن رشدين مرفوعًا من رواية المستورد عن النبي - ﷺ - أنه قاله في قريش!\nوذلك من أكاذيبه أو أخطائه.\nوخفي هذا على الهيثمي؛ فقال في \"المجمع\" (١٠/ ٢٦-٢٧):\n\"رواه الطبراني في \"الأوسط\" عن شيخه أحمد بن رشدين، وهو ضعيف، وبقية رجاله رجال (الصحيح) \"!\n<span data-type=\"title\" id=toc-5413>٥٣٩٤ </span>- (من كان وصلة لأخيه المسلم إلى ذي سلطان في مبلغ بر، أو إدخال سرور؛ رفعه الله في الدرجات العلى من الجنة) (١) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (رقم - ٣٥١٨) من طريق إدريس ابن يونس الحراني قال: أخبرنا يحيى بن عمر بن صباح قال: حدثنا سليمان بن وهب عن إبراهيم بن أبي عبلة عن خالد بن معدان عن أبي الدرداء مرفوعًا به. وقال:\n\"لم يروه عن إبراهيم إلا سليمان، ولا عن سليمان إلا يحيى، تفرد به إدريس ابن يونس\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" مسند الشهاب \". (الناشر)","vol":"11","page":657},{"text":"قلت: قال ابن القطان:\n\"لا يعرف حاله\".\nويحيى بن عمر بن صباح؛ لعله الذي في \"الجرح والتعديل\" (٤/ ٢/ ١٧٤):\n\"يحيى بن عمر الليثي، روى عن العلاء بن عبد الكريم، ومسكين أبي فاطمة، و... روى عنه عبد الله بن أحمد الدورقي. قال أبي: لا أعرفه\".\nقلت: ولعل آفة الحديث شيخه سليمان بن وهب؛ فقد أخرجه أبو الفضل بن طاهر في \"الكلام على أحاديث الشهاب\" من طريق أخرى عنه به؛ قال:\n\"سليمان بن وهب: هو النخعي. ووهب جده، وهو سليمان بن عمرو\".\nقلت: وهو معروف بالكذب والوضع، وقد تقدمت له أحاديث.\nوالحديث؛ سكت عنه المنذري (٣/ ٢٥٢) ثم الهيثمي (٨/ ١٩٢) !\nوعزاه الأول لـ \"كبير الطبراني\" أيضًا.\nوقد روي نحوه من حديث عائشة وابن عمر بإسنادين واهيين جدًا، وسيأتي تخريجهما برقم (٥٧٧١) .\nثم رأيته في \"الترغيب\" للأصبهاني (١/ ٤٨٢-٤٨٣) من طريق عبد الوهاب ابن الضحاك: حدثنا إسماعيل بن عياش عن شريح بن عبيد عن أبي الدرداء به.\nوعبد الوهاب هذا متروك.","vol":"11","page":658},{"text":"<span data-type=\"title\" id=toc-5414>٥٣٩٥ </span>- (رباط يوم في سبيل الله كصيام شهر وقيامه، ومن مات مرابطًا؛ جرى عليه عمله الذي كان يعمل، وأمن الفتان، ويبعث يوم القيامة شهيدًا) .\nمنكر بذكر (الشهيد)\nأخرجه الطبراني في \"المعجم الكبير\" (٦١٧٩): حدثنا بكر بن سهل: حدثنا شعيب بن يحيى عن نافع بن يزيد قال: أخبرني معاوية ابن يزيد بن شرحبيل أن عبد الله بن الوليد مولى المغيرة حدثه أنه سمع ابن أبي زكريا يحدث عن شرحبيل بن السمط:\nأنه رأى سلمان الفارسي وهو مرابط بساحل حمص، فقال: ما لك على هذا؟ قال: مرابط. قال سلمان: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ بكر بن سهل ضعيف؛ كما قال النسائي وغيره.\nومعاوية بن يزيد بن شرحبيل، وشيخه عبد الله بن الوليد مولى المغيرة؛ لم أعرفهما.\nولعل الهيثمي أرادهما بقوله في \"مجمع الزوائد\" (٥/ ٢٩٠):\n\"رواه الطبراني، وفيه من لم أعرفهم\".\nوسائر الرواة معروفون.\nوابن أبي زكريا اسمه عبد الله الخزاعي، وهو ثقة، وقد توبع كما يأتي.\nوفي \"الجرح والتعديل\" (٤/ ١/ ٣٨٨):\n\"معاوية بن يزيد بن أبي الزرقاء البغدادي، روى عن عبد الرحمن بن محمد المحاربي\".","vol":"11","page":659},{"text":"فيحتمل أن يكون هو ابن شرحبيل؛ فإنه من هذه الطبقة. والله أعلم.\nوالحديث؛ أخرجه أحمد (٥/ ٤٤٠،٤٤١) من طريقين آخرين عن ابن أبي زكريا به؛ دون قوله:\n\".. ويبعث يوم القيامة شهيدًا\".\nفهي زيادة منكرة؛ لتفرد الطبراني بها في هذا الطريق المظلم.\nومما يؤكد ذلك: أنه تابعه جمع من الثقات عن شرحبيل بن السمط به؛ دون الزيادة.\nأخرجه مسلم (٦/ ٥١)، والطحاوي في \"مشكل الآثار\" (٣/ ١٠١-١٠٢)، والحاكم (٢/ ٨٠)، والطبراني أيضًا (٦١٧٧،٦١٧٨،٦١٨٠) .\nثم رواه الطبراني (٦٠٧٧،٦١٣٤) من طريقين آخرين عن سلمان به نحوه، دون الزيادة؛ فهي زيادة باطلة.\n<span data-type=\"title\" id=toc-5415>٥٣٩٦ </span>- (يقول الله ﷿: من عادى لي وليًا؛ فقد ناصبني بالمحاربة، وما ترددت عن شيء أنا فاعله؛ كترددي عن الموت المؤمن؛ يكره الموت وأكره مساءته.\nوربما سألني وليي المؤمن الغنى؛ فأصرفه من الغنى إلى الفقر، ولو صرفته إلى الغنى؛ لكان شرًا له.\nإن الله ﷿ قال: وعزتي، وجلالي، وعلوي، وبهائي، وجمالي؛ وارتفاع مكاني! لا يؤثر عبد هواي على هوى نفسه؛ إلا أثبت أجله عند","vol":"11","page":660},{"text":"بصره، وضمنت السماء والأرض رزقه، وكنت له من وراء تجارة كل تاجر) (١) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٢٧١٩): حدثنا عبيد بن كثير التمار: حدثنا محمد بن الجنيد: حدثنا عياض بن سعيد الثمالي عن عيسى بن مسلم القرشي عن عمرو بن عبد الله بن هند الجملي عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا مظلم؛ فإن ما بين ابن عباس والشيخ التمار؛ لم أجد لهم ترجمة، وقال الهيثمي (١٠/ ٢٧٠):\n\"رواه الطبراني، وفيه جماعة لم أعرفهم\".\nقلت: الشيخ التمار متروك الحديث؛ كما قال الأزدي والدارقطني. وقال ابن حبان:\n\"أدخلت عليه نسخة مقلوبة\".\nقلت: فهو آفة الحديث؛ فما كان للهيثمي أن يغفل عنه!\n<span data-type=\"title\" id=toc-5416>٥٣٩٧ </span>- (يا جارية! هذه صفة المؤمنين حقًا، لو كان أبوك (يعني: حاتمًا الطائي) مسلمًا؛ لترحمنا عليه! خلوا عنها؛ فإن أباها كان يحب مكارم الأخلاق، والله يحب مكارم الأخلاق) .\nموضوع\nأخرجه البيهقي في \"دلائل النبوة\" (باب وفد طيىء - من المجلد الثاني - مخطوطة الأوقاف الحلبية)، وعنه ابن عساكر في \"تاريخ دمشق\" (٤/\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" ينظر (١٧٧٥) من الضعيفة \" \". (الناشر)","vol":"11","page":661},{"text":"٣٢/ ١ و١٩/ ٢٢٣/ ١) عن أبي سعيد عبيد بن كثير بن عبد الواحد الكوفي: حدثنا ضرار بن صرد قال: حدثنا عاصم بن حميد عن أبي حمزة الثمالي عن عبد الرحمن بن جندب عن كميل بن زياد النخعي قال: قال علي ابن أبي طالب:\nلما أتي بسبايا طيىء وقفت جارية [حمراء، لعساء، دلفاء، عيطاء، شماء الأنف، معتدلة القامة والهامة، درماء الكعبين، خدلة الساقين، لفاء الفخذين؛ خميصة الخصرين، ضامرة الكشحين، مصقولة المتنين.\nقال: فلما رأيتها أعجبت بها، وقلت: لأطلبن إلى رسول الله [أن] يجعلها في فيئي، فلما تكلمت؛ أنسيت جمالها من فصاحتها] (١)؛ فقالت: يا محمد! إن رأيت أن تخلي عنا، ولا تشمت بنا أحياء العرب؛ فإني ابنة سيد قومي، وإن أبي كان يحمي الذمار، ويفك العاني، ويشبع الجائع، ويكسو العاري، ويقري الضيف، ويطعم الطعام، ويفشي السلام، ولم يرد طالب حاجة قط! أنبأنا ابنة حاتم طيىء. فقال النبي - ﷺ -: ... فذكره.\nفقام أبو بردة بن نيار فقال: يا رسول الله! تحب مكارم الأخلاق؟ فقال رسول الله - ﷺ -:\n\"والذي نفسي بيده! لا يدخل أحد الجنة إلا بحسن الخلق\".\nقلت: وهذا إسناد ضعيف جدًا، وله علل:\nالأولى: جهالة عبد الرحمن بن جندب؛ أورده الحافظ في \"اللسان\"، وقال:\n_________\n(١) ما بين المعكوفتين من \" تاريخ ابن كثير \" (٥ / ٦٧)؛ لأن مسودتي التي نقلت منها الحديث وتخريجه؛ كنت اختصرت هذا القدر منها.","vol":"11","page":662},{"text":"\"مجهول\".\nالثانية: أبو حمزة الثمالي - واسمه ثابت بن أبي صفية -؛ قال الحافظ في \"التقريب\":\n\"ضعيف رافضي\".\nالثالثة: ضرار بن صرد؛ قال الحافظ:\n\"صدوق له أوهام\".\nالرابعة: عبيد بن كثير - وهو التمار، شيخ الطبراني في الحديث المتقدم قبله -، وهو ضعيف جدًا كما عرفته.\nوقد أشار إلى ذلك الحافظ ابن كثير بقوله عقب الحديث:\n\"هذا حديث حسن المتن، غريب الإسناد جدًا، عزيز المخرج\"!\nوأما تحسينه لمتنه؛ فالظاهر أنه يعني: الحسن اللغوي، لا الاصطلاحي؛ أي: من حيث المعنى، ولعله عنى المقدار المرفوع منه فقط، وإلا؛ فيد الصنع والوضع ظاهرة فيه عندي، لا سيما في وصف علي ﵁ للجارية، كما لو كان رآها عارية أمام النبي - ﷺ -! وإلا؛ فمن أين له أن يصفها بقوله:\n(خدلة الساقين)؛ أي: ممتلئة الساقين؟! بل قوله:\n(لفاء الفخذين)؛ أي: سمينتهما، بحيث تدانيا من السمن؟! وقوله:\n(خميصة الخصرين)؛ أي: ضامرة الخصرين؟! وقوله:\n(ضامرة الكشحين)؛ وكأنه تفسير لما قبله؛ فإن الكشح ما بين الخاصرة","vol":"11","page":663},{"text":"والضلوع؟! وقوله:\n(مصقولة المتنين)؛ أي: ناعمة المنكبين؟!\nومعنى (حمراء): البيضاء أو الشقراء، ومنه الحديث الموضوع:\n\"خذوا نصف دينكم عن الحميراء\"؟! وقوله:\n(لعساء)؛ أي: باطن شفتها أسود؟! وقوله:\n(دلفاء)؛ أي: تمشي رويدًا، وتقارب الخطى من سمنها؟! وقوله:\n(عيطاء)؛ أي: طويلة العنق؟! وقوله:\n(درماء الكعبين)؛ أي: غطاهما اللحم والشحم، حتى لم يبن لهما حجم؟!\nثم رأيت الحافظ ابن حجر قد ساق الحديث في \"تخريج المختصر\" (ق ٤٥/ ١-٢) من طريق البيهقي به؛ واقتصر على تضعيفه بقوله:\n\"هذا حديث غريب، أخرجه الحاكم في \"الإكليل\" هكذا، والبيهقي في \"الدلائل\" من طريقه ... \"!\nولم يبين علله!!\n<span data-type=\"title\" id=toc-5417>٥٣٩٨ </span>- (إذا رأيت من أخيك ثلاث خصال؛ فارجه: الحياء، والأمانة، والصدق. وإذا لم ترها منه؛ فلا ترجه) .\nضعيف جدًا\nأخرجه ابن عدي في مقدمة \"الكامل\" (ص ٢٥٢ - طبع بغداد) من طريق أبي زهير قال: حدثنا رشدين بن كريب عن أبيه عن ابن عباس مرفوعًا. وقال:","vol":"11","page":664},{"text":"\"لم نكتبه إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًا؛ رشدين هذا؛ قال أحمد، والبخاري:\n\"منكر الحديث\".\nوضعفه جماعة. وقال ابن حبان في \"المجروحين\" (١/ ٣٠٢):\n\"كثير المناكير، يروي عن أبيه أشياء ليست حديث الأثبات عنه، كان الغالب عليه الوهم والخطأ\".\nوالحديث؛ عزاه السيوطي في \"الجامع الصغير\" للديلمي أيضًا.\nوقد ذكر المعلق على \"ابن عدي\" - الأستاذ السامرائي - أنه في \"مسند الفردوس\" (مخطوط ورقة ٢٣ - تسديد القوس) .\nونقل عن العلائي أنه قال في رشدين: \"ضعيف\". لكن وقع في نقله: (راشد)، وكذلك وقع في المقدمة! وهو من الأخطاء المطبعية الكثيرة والكثيرة جدًا، التي وقعت في مطبوعته هذه، والظاهر أنه لم يقم هو بنفسه على تصحيح تجاربها. والله أعلم.\n<span data-type=\"title\" id=toc-5418>٥٣٩٩ </span>- (يجيء يوم القيامة ناس من المسلمين بذنوب أمثال الجبال، فيغفرها الله لهم، ويضعها على اليهود والنصارى ... فيما أحسب) (١) .\nشاذ\nأخرجه مسلم (٨/ ١٠٥) من طريق شداد أبي طلحة الراسبي عن\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن في أصله: \" مضى (١٣١٦) \".\nقلت: لكن هنا فوائد ليست هناك. (الناشر)","vol":"11","page":665},{"text":"غيلان بن جرير عن أبي بردة عن النبي - ﷺ - قال: ... فذكره. قال أبو روح: لا أدري ممن الشك؟!\nأورده شاهدًا لما ساقه من قبل من ثلاثة طرق عن أبي بردة بلفظ:\n\"إذا كان يوم القيامة؛ دفع الله ﷿ إلى كل مسلم يهوديًا أو نصرانيًا، فيقول: هذا فكاكك من النار\".\nهذا لفظ طلحة بن يحيى عن أبي بردة. ولفظ عون وسعيد بن أبي بردة:\n\"لا يموت رجل إلا أدخل الله مكانه النار يهوديًا أو نصرانيًا\".\nقلت: وهذا أخرجه أحمد (٤/ ٣٩١،٣٩٨) - عنهما -، والطيالسي (٤٩٩) - عن سعيد وحده -. وتابعهما عمارة القرشي: عند أحمد (٤/ ٤٠٧) .\nوأما لفظ طلحة بن يحيى؛ فأخرجه أحمد أيضًا (٤/ ٤١٠)، وأبو نعيم في \"أخبار أصبهان\" (٢/ ٨٠) .\nوقد تابعه عليه بريد - وهو ابن عبد الله بن أبي بردة بن أبي موسى الأشعري -: عند أحمد (٤/ ٤٠٢) .\nوتابعه أيضًا محمد بن المنكدر، ومعاوية بن إسحاق: عنده (٤/ ٤٠٧-٤٠٨) .\nوعبد الملك بن عمير: عند ابن عساكر بنحوه، وتقدم لفظه في \"الصحيحة\" برقم (١٣٨١) .\nقلت: وطلحة بن يحيى وإن كان فيه كلام من قبل حفظه؛ حتى قال الحافظ فيه:\n\"صدوق يخطىء\"!","vol":"11","page":666},{"text":"فحديثه قوي بهذه المتابعات الكثيرة، لا سيما وله شاهد من حديث أنس، ذكرته تحت الرقم المذكور، فالحديث بهذين اللفظين صحيح.\nوأما اللفظ الأول؛ فهو منكر أو شاذ على الأقل؛ لأنه تفرد به الراسبي، وهو وإن كان وثقه أحمد وغيره؛ فقد ضعفه شيخه عبد الصمد بن عبد الوارث. وقال العقيلي:\n\"له غير حديث لا يتابع عليه\". وقال ابن حبان:\n\"ربما أخطأ\". وقال الدارقطني:\n\"يعتبر به\". وقال الحاكم أبو أحمد:\n\"ليس بالقوي عندهم\".\nقلت: فهذه الأقوال تدل على أن الرجل لم يكن قويًا في حفظه، وإن كان صدوقًا في نفسه. ولذلك؛ لم يخرج له مسلم إلا في الشواهد؛ كهذا الحديث. وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء\" (١) .\nفمثله حديثه مرشح للتقوية بالشاهد والمتابعة، أو للضعف بالمخالفة كحديث الترجمة.\nوبها أعله البيهقي، فقال في \"شعب الإيمان\" (١/ ٢٦٦-٢٦٧) - بعد أن\n_________\n(١) وأما قول الذهبي في \" الكاشف \": \" وثقه أحمد وغيره، وضعفه من لا يعلم \"!\nفأظن أن في العبارة تحريفًا، وإلا؛ فكيف يجوز وصف من ضعفه بأنه لا يعلم، وفيهم جمع من أهل العلم المعروفين؟! كما يشير إلى ذلك كلام البيهقي، وسمينا من عرفنا منهم.","vol":"11","page":667},{"text":"ساق الحديث الصحيح من الطرق الثلاث عند مسلم وأتبعه بحديث الترجمة -:\n\"فهذا حديث شك فيه [بعض] رواته، وشداد أبو طلحة ممن تكلم أهل العلم بالحديث فيه، وإن كان مسلم استشهد به في كتابه؛ فليس هو ممن يقبل منه ما يخالف فيه، والذين خالفوه في لفظ الحديث عدد، وهو واحد، وكل واحد ممن خالفه أحفظ منه، فلا معنى للاشتغال بتأويل ما رواه، مع خلاف ظاهر ما رواه الأصول الصحيحة الممهدة في أن لا تزر وازرة وزر أخرى. والله أعلم\".\nقلت: وهذا منه ﵀ في غاية التحقيق، وإليه يرجع الفضل في تنبهي لهذه العلة، بعد أن كنت أوردت الحديث في \"صحيح الجامع\" برقم (٧٨٩١) اعتمادًا مني على الإمام مسلم، وليس بتحقيقي؛ اتباعًا للقاعدة الغالبة: أن ما أخرجه الشيخان أو أحدهما؛ فقد جاوز القنطرة، لا سيما والعمر أقصر، والوقت أضيق من التوجه إلى نقد \"الصحيحين\"؛ للتعرف على الأحاديث القليلة التي يمكن أن تكون معلولة عند العارفين بهذا العلم. بينما مجال نقد أحاديث غيرهما من كتب السنة واسع جدًا.\nوهذا ما جريت عليه في كل مؤلفاتي؛ إلا في بعض الأحوال النادرة، مما جرني إليه البحث والتحقيق، أو نبهني على ذلك بعض من سبقني من أهل العلم والتوفيق، كهذا الحديث، والحمد لله وحده.\nمن أجل ذلك - وتعاونًا على البر والتقوى - أرجو من كل من كان عنده نسخة من \"ضعيف الجامع الصغير\" أن ينقل إليه هذا الحديث، والله تعالى أسأل أن يغفر لنا خطايانا، وأن لا يؤاخذنا بما نسينا أو أخطأنا؛ إنه سميع مجيب!\nهذا؛ وممن لم يتنبه لعلة هذا الحديث الإمام النووي ﵀؛ فإنه تأوله","vol":"11","page":668},{"text":"توفيقًا بينه وبين الأصول التي أشار إليها البيهقي رحمه الله تعالى؛ ولا حاجة إلى ذلك كما سبق.\nوأما كون الكافر في النار مكان المسلم فيها. وفكاكًا له منها؛ فقد جاء بيانه في قوله - ﷺ -:\n\"ما منكم من أحد إلا له منزلان: منزل في الجنة، ومنزل في النار، فإذا مات فدخل النار؛ ورث أهل الجنة منزله، فذلك قوله تعالى: (أولئك هم الوارثون) \".\nوهو مخرج في \"الصحيحة\" (٢٢٧٩) .\nونحوه في \"صحيح البخاري\" (٦٥٦٩)، وهو من حديث أبي هريرة.\nوبه احتج البيهقي على ما ذكرنا من المعنى، فقال عقبه:\n\"ويشبه أن يكون هذا الحديث تفسيرًا لحديث الفداء، فالكافر إذا أورث على المؤمن مقعده من الجنة، والمؤمن إذا أورث على الكافر مقعده من النار؛ يصير في التقدير كأنه فدى المؤمن بالكافر. والله أعلم\".\nونحوه في \"شرح مسلم\" للنووي؛ فراجعه إن شئت.\n(فائدة): قد أطال الإمام البخاري الكلام في إعلال حديث الفداء الصحيح هذا بذكر طرقه عن أبي بردة عن أبيه - وقد ذكرت آنفًا بعضها -، ثم ختم ذلك بقوله (١/ ١/ ٣٧-٣٩):\n\"والخبر عن النبي - ﷺ - في الشفاعة، وأن قومًا يعذبون ثم يخرجون: أكثر وأبين وأشهر\"!","vol":"11","page":669},{"text":"ولست أرى فيما ذكره ما يصح أن يعل الحديث به؛ لأنه ليس صريحًا في نفي العذاب عن كل مؤمن، حتى على الرواية التي صدر بها كلامه بلفظ:\nإن أمتي أمة مرحومة، جعل عذابها بأيديها في الدنيا\"، وقد خرجته في \"الصحيحة\" (٩٥٩) ! ولذلك؛ قال البيهقي في الرد عليه - بعد أن ذكر خلاصة كلامه -:\n\"والحديث قد صح عند مسلم وغيره ﵏ من الأوجه التي أشرنا إليها وغيرها، ووجهه ما ذكرناه، وذلك لا ينافي حديث الشفاعة؛ فإن حديث الفداء - وإن ورد مورد العموم في كل مؤمن - فيحتمل أن يكون المراد به كل مؤمن قد صارت ذنوبه مكفرة بما أصابه من البلايا في حياته، ففي بعض ألفاظه:\n\"إن أمتي أمة مرحومة، جعل الله عذابها بأيديها، فإذا كان يوم القيامة؛ دفع الله إلى رجل من المسلمين رجلًا من أهل الأديان؛ فكان فداءه من النار\". وحديث الشفاعة يكون فيمن لم تصر ذنوبه مكفرة في حياته. ويحتمل أن يكون هذا القول لهم في حديث الفداء بعد الشفاعة. والله أعلم\".\n<span data-type=\"title\" id=toc-5419>٥٤٠٠ </span>- (شهر رمضان شهر أمتي، ترمض فيه ذنوبهم، فإذا صامه عبد مسلم، ولم يكذب، ولم يغتب، وفطره طيب؛ خرج من ذنوبه كما تخرج الحية من سلخها) .\nضعيف جدًا\nأخرجه الديلمي في \"مسند الفردوس\" (ص ٢٢٨) عن الحاكم معلقًا عليه بسنده إلى عصام بن طليق عن أبي هارون العبدي عن أبي سعيد الخدري مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علتان:","vol":"11","page":670},{"text":"الأولى: أبو هارون العبدي متروك، وتقدم مرارًا.\nوالأخرى: عصام بن طليق، وهو ضعيف؛ كما في \"التقريب\". وقال ابن معين:\n\"ليس بشيء\".\nوالحديث؛ أورده المنذري في \"الترغيب\" من رواية أبي الشيخ، وأشار إلى تضعيفه، ولفظه:\n\"إن شهر رمضان شهر أمتي، يمرض مريضهم فيعودونه، فإذا صام مسلم لم يكذب، ولم يغتب، وفطره طيب، سعى إلى العتمات محافظًا على فرائضه؛ خرج من ذنوبه كما تخرج الحية من سلخها\".\nوتعقبه الحافظ إبراهيم الناجي في \"عجالة الإملاء\" (١٢٤/ ١) بما خلاصته: أن عزوه لأبي الشيخ وهم، وإنما هو في \"مسند الفردوس\" وغيره.\nقلت: قد سقت الحديث بلفظ \"المسند\". وبمقابلته باللفظ المعزو لأبي الشيخ؛ يظهر أن بينهما فرقًا جليًا؛ فإن في كل منهما من الزيادة ما ليس في الآخر، فإن ثبت الوهم - وهذا ما أستبعده -؛ فهو وهم في المتن أيضًا. والله أعلم.\nثم وجدت للحديث طريقًا أخرى؛ يرويه محمد بن إبراهيم بن العلاء الشامي: حدثنا الوليد بن مسلم الدمشقي عن عمرو بن محمد الأصبهاني عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري به. وقال: ... الحديث بطوله.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/ ٢٨) في ترجمة (عمرو بن محمد الأصبهاني)، وقال:","vol":"11","page":671},{"text":"\"يروي عن زيد بن أسلم، وأراه صحفه بعض الرواة، وهو عندي (عمر بن محمد بن صبهان) \".\nقلت: وهذا؛ قال الذهبي في \"المغني\":\n\"ساقط. قال أبو زرعة: واه\".\nوالآفة: من الراوي عنه (محمد بن إبراهيم الشامي)؛ فإنه كذاب؛ كما قال الدارقطني، ولعله الذي صحف اسم شيخ شيخه عمدًا! وقال الحاكم:\n\"روى عن الوليد بن مسلم وسويد بن عبد العزيز أحاديث موضوعة\". وقال ابن حبان:\n\"يضع الحديث على الشاميين\".\nورأيت الحديث في \"الدر المنثور\" (١/ ١٨٨) برواية أبي الشيخ مثل لفظ \"الترغيب\"؛ ومن الظاهر أنه نقله منه!\n<span data-type=\"title\" id=toc-5420>٥٤٠١ </span>- (يا جبريل! ما لي أراك متغير اللون؟! فقال:\nما جئتك حتى أمر الله ﷿ بمفاتيح النار. فقال رسول الله - ﷺ -:\nيا جبريل! صف لي النار، وانعت لي جهنم! فقال جبريل:\nإن الله ﵎ أمر بجهنم فأوقد عليها ألف عام حتى ابيضت، ثم أمر فأوقد عليها ألف عام حتى احمرت، ثم أمر فأوقد عليها ألف عام حتى اسودت، فهي سوداءً مظلمة، لا يضيء شررها، ولا يطفأ لهبها.","vol":"11","page":672},{"text":"والذي بعثك بالحق! لو أن قدر ثقب إبرة فتح من جهنم؛ لمات من في الأرض كلهم جميعًا من حره. والذي بعثك بالحق! لو أن ثوبًا من ثياب النار علق بين السماء والأرض؛ لمات من في الأرض جميعًا من حره. والذي بعثك بالحق! لو أن خازنًا من خزنة جهنم برز إلى أهل الدنيا، فنظروا إليه؛ لمات من في الأرض كلهم من قبح وجهه ومن نتن ريحه. والذي بعثك بالحق! لو أن حلقة من حلق سلسلة أهل النار التي نعت الله في كتابه وضعت على جبال الدنيا؛ لا رفضت وما تقارت حتى تنتهي إلى السفلى. فقال رسول الله - ﷺ -:\nحسبي يا جبريل! لا ينصدع قلبي فأموت. قال: فنظر رسول الله - ﷺ - إلى جبريل وهو يبكي. فقال:\nتبكي يا جبريل وأنت من الله بالمكان الذي أنت به؟! قال:\nوما لي لا أبكي! أن أحق بالبكاء؛ لعلي أكون في علم الله على غير الحال التي أنا عليها، وما أدري لعلي أبتلى بمثل ما ابتلي به إبليس؛ فقد كان من الملائكة. وما يدريني لعلي أبتلى بمثل ما ابتلي به هاروت وماروت. قال: فبكى رسول الله - ﷺ -، وبكى جبريل ﵇، فما زالا يبكيان حتى نوديا أن: يا جبريل! ويا محمد! إن الله ﷿ قد أمنكما أن تعصياه.\nفارتفع جبريل ﵇، وخرج رسول الله - ﷺ -؛ فمر بقوم من الأنصار يضحكون ويلعبون؛ فقال:","vol":"11","page":673},{"text":"أتضحكون ووراءكم جهنم؟! فلو تعلمون ما أعلم لضحكتم قليلًا، ولبكيتم كثيرًا، ولما أسغتم الطعام والشراب، ولخرجتم إلى الصعدات تجأرون إلى الله ﷿.\nفنودي: يا محمد! لا تقنط عبادي، إنما بعثتك ميسرًا، ولم أبعثك معسرًا. فقال رسول الله - ﷺ -: سددوا وقاربوا) .\nموضوع\nأخرجه الطبراني في \"الأوسط\" (رقم ٢٧٥٠ - مصورتي) من طريق الحكم بن مروان الكوفي قال: أخبرنا سلام الطويل عن الأجلح بن عبد الله الكندي عن عدي بن عدي الكندي قال: قال عمر بن الخطاب:\nجاء جبريل إلى النبي - ﷺ - في حين غير حينه الذي كان يأتيه فيه، فقام إليه رسول الله - ﷺ -، فقال: ... فذكره. وقال:\n\"لا يروى هذا الحديث عن عمر إلا بهذا الإسناد، تفرد به سلام\".\nقلت: قال الهيثمي (١٠/ ٣٨٧):\n\"وهو مجمع على ضعفه\".\nقلت: بل اتهمه بعضهم بالكذب. بل قال ابن حبان (١/ ٣٣٩):\n\"يروي عن الثقات الموضوعات كأنه كان المتعمد لها\". وقال الحاكم:\n\"روى أحاديث موضوعة\".\nقلت: وهذا في نقدي من موضوعاته؛ فإن قوله عن إبليس:\n\"كان من الملائكة\"؛ مخالف لقوله تعالى: (كان من الجن ففسق عن أمر ربه) .","vol":"11","page":674},{"text":"ولا يصح تفسير الآية بأن المراد الملائكة وأنه أطلق عليهم (الجن)؛ لأنهم لا يرون؛ لأن القرآن والسنة مصرحان بأن إبليس خلق من نار، والحديث يصرح بأن الملائكة خلقت من نور.\nوكذلك ذكره فيه هاروت وماروت، فيه إشارة إلى قصتهما المعروفة مع الزهرة، وهي من الإسرائيليات الباطلة التي لا يصح نسبتها إلى النبي - ﷺ -؛ كما تقدم برقم (١٧٠، ٩١٢،٩١٣) .\n<span data-type=\"title\" id=toc-5421>٥٤٠٢ </span>- (إن جبريل ﵇ جاء إلى النبي - ﷺ - حزينًا لا يرفع رأسه، فقال له رسول الله - ﷺ -:\nما لي أراك - يا جبريل - حزينًا؟! قال:\nإني رأيت لفحة من جهنم؛ فلم يرجع إلي روحي بعد) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٥٤٧٢) عن محمد ابن علي بن خلف العطار قال: أخبرنا محمد بن علي بن عبد الله بن محمد بن عمر ابن علي قال: حدثني أبي عن زيد بن أسلم عن أبيه عن عمر به، وقال:\n\"لم يروه عن زيد بن أسلم إلا علي بن عبد الله، تفرد به محمد بن علي بن خلف\".\nقلت: هو متهم؛ قال ابن عدي:\n\"عنده عجائب، وهو منكر الحديث\".\nوأما الخطيب؛ فذكر توثيقه في \"التاريخ\" (٣/ ٥٧) عن محمد بن منصور!","vol":"11","page":675},{"text":"وأما محمد بن علي بن عبد الله ... فلم أجد له ترجمة.\nوكذا أبوه.\nلكني وجدت في \"الجرح والتعديل\" (٣/ ١/ ١٩٤):\n\"علي بن عبيد الله بن محمد بن عمر بن علي بن أبي طالب. روى عنه داود ابن عبد الله بن أبي الكرام الجعفري. سمعت أبي يقول: سمعت داود الجعفري يقول: قال لي علي بن عبيد الله - وكان أبصر الناس بالطب - وفي نسخة: بالطلب -\".\nقلت: فلعله هذا.\nوعلى كل حال؛ فهو مجهول.\n<span data-type=\"title\" id=toc-5422>٥٤٠٣ </span>- (ينشىء الله سحابة لأهل النار، فيقال: يا أهل النار! أي شيء تطلبون؟ فيذكرون سحابة الدنيا، فيقولون: يا ربنا! الشراب. فتمطرهم أغلالًا تزيد في أغلالهم، وسلاسل تزيد في سلاسلهم، وجمرًا تلتهب عليهم) .\nضعيف\nأخرجه ابن أبي الدنيا في \"الأهوال\" (ق ١٤٣/ ٢)، والطبراني في \"الأوسط\" (٤١١٥ - ط)، وابن عدي (٦/ ٣٩٤) من طريق منصور بن عمار (وقال الطبراني: ابن عباد. وهو تصحيف) قال: أخبرنا بشير بن طلحة عن خالد بن دريك عن يعلى بن منية رفع الحديث إلى رسول الله - ﷺ - ... فذكره، ولم يذكر ابن أبي الدنيا الرفع - والسياق للطبراني - وقال:\n\"لا يروى عن يعلى إلا بهذا الإساد، تفرد به منصور\".\nقلت: وهو ضعيف؛ قال ابن أبي حاتم (٤/ ١/ ١٧٦) عن أبيه:","vol":"11","page":676},{"text":"\"ليس بالقوي، صاحب مواعظ\". وقال ابن عدي:\n\"منكر الحديث\".\nوبشير بن طلحة؛ قال أحمد:\n\"ليس به بأس\".\nوخالد بن دريك: هو الشامي، ثقة؛ لكنه عن يعلى بن منية مرسل.\nفالحديث له علتان؛ بل ثلاث:\nالإرسال، وضعف ابن عمار، واضطرابه في رفعه ووقفه.\nوقد أشار إلى هذه العلة الأخيرة الحافظ المنذري، فقال (٤/ ٢٣٢):\n\"رواه الطبراني، وقد روي موقوفًا عليه، وهو أصح\".\nوأما الهيثمي؛ فقال (١٠/ ٣٩٠):\n\"رواه الطبراني في \"الأوسط\"، وفيه من فيه ضعف قليل، ومن لم أعرفه\"!\n<span data-type=\"title\" id=toc-5423>٥٤٠٤ </span>- (الرفق يمن، والخرق شؤم) .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (٤٢٤٣) عن إسماعيل ابن توبة القزويني قال: أخبرنا محمد بن الحسن عن المعلى بن عرفان عن أبي وائل عن عبد الله بن مسعود مرفوعًا. وقال:\n\"لم يروه عن المعلى إلا محمد، تفرد به إسماعيل\".\nقلت: وهو صدوق.","vol":"11","page":677},{"text":"وشيخه محمد بن الحسن - وهو الفقيه الشيباني تلميذ أبي حنيفة - لينه النسائي من قبل حفظه.\nفالآفة من المعلى بن عرفان؛ فإنه منكر الحديث؛ كما قال البخاري. وقال النسائي:\n\"متروك الحديث\".\nوبه أعله الهيثمي، فقال (٨/ ١٩):\n\"رواه الطبراني في \"الأوسط\"، وفيه المعلى بن عرفان، وهو متروك\".\nقلت: وقد روي من حديث عائشة ﵂، وقد مضى الكلام عليه برقم (٣٨٨٩) .\n<span data-type=\"title\" id=toc-5424>٥٤٠٥ </span>- (لما فتح الله على نبيه - ﷺ - خيبر؛ أصابه من سهمه أربعة أزواج نعال، وأربعة أزواج خفاف، وعشر أواقي ذهب وفضة، وحمار أسود. قال: فكلم النبي - ﷺ - الحمار، فقال له: ما اسمك؟ قال: يزيد ابن شهاب، أخرج الله من نسل جدي ستين حمارًا، كلهم لم يركبهم إلا نبي، ولم يبق من نسل جدي غيري، ولا من الأنبياء غيرك، أتوقعك أن تركبني، وكنت قبلك لرجل من اليهود، وكنت أعثر به عمدًا، وكان يجيع بطني ويضرب ظهري، فقال له النبي - ﷺ -: قد سميتك يعفورًا، يا يعفور! قال: لبيك. قال: أتشتهي الإناث؟ قال: لا، وكان النبي ﵊ يركبه في حاجته؛ فإذا نزل عنه بعث به إلى باب الرجل، فيأتي الباب فيقرعه برأسه، فإذا خرج إليه صاحب الدار؛ أومأ","vol":"11","page":678},{"text":"إليه أن: أجب رسول الله - ﷺ -. قال: فلما قبض النبي ﵊؛ جاء إلى بئر كانت لأبي الهيثم بن التيهان؛ فتردى فيها، فصارت قبره؛ جزعًا منه على رسول الله - ﷺ -) .\nموضوع\nأورده ابن حبان في \"الضعفاء والمجروحين\" (٣/ ٣٠٨) في ترجمة محمد بن مزيد أبي جعفر مولى بني هاشم عن أبي حذيفة موسى بن مسعود عن عبد الله بن حبيب الهذلي عن أبي عبد الرحمن السلمي عن أبي منظور - وكانت له صحبة - قال: ... فذكره. وقال عقبه:\n\"وهذا حديث لا أصل له، وإسناده ليس بشيء، ولا يجوز الاحتجاج بهذا الشيخ\".\nوأورده ابن الجوزي في \"الموضوعات\" (١/ ٢٩٤)، وقال:\n\"هذا حديث موضوع، فلعن الله واضعه؛ فإنه لم يقصد إلا القدح في الإسلام والاستهزاء به! \".\nثم نقل كلام ابن حبان المذكور آنفًا، وأقروه عليه، كالحافظ الذهبي في \"الميزان\"، والعسقلاني في \"اللسان\"، وفي \"الفتح\" (كتاب الجهاد) .\nوقد خفي حال أبي جعفر هذا على الخطيب البغدادي، فترجمه في \"التاريخ\" (٣/ ٢٨٧-٢٨٨) دون أن يذكر فيه جرحًا ولا تعديلًا!\n<span data-type=\"title\" id=toc-5425>٥٤٠٦ </span>- (دخل رجل على أهله، فلما رأى ما بهم من الحاجة؛ خرج إلى البرية، فلما رأت امرأته؛ قامت إلى الرحى فوضعتها، وإلى التنور فسجرته، ثم قالت: اللهم ارزقنا! فنظرت؛ فإذا الجفنة قد امتلأت،","vol":"11","page":679},{"text":"قال: وذهبت إلى التنور فوجدته ممتلئًا. قال: فرجع الزوج قال: أصبتم بعدي شيئًا؟ قالت امرأته: نعم؛ من ربنا؛ فأم إلى الرحى [فرفعها]؛ فذكر ذلك للنبي - ﷺ -؟! فقال:\nأما إنه لو لم يرفعها؛ لم تزل تدور إلى يوم القيامة.\nشهدت النبي - ﷺ - وهو يقول:\nوالله! لأن يأتي أحدكم صبيرًا، ثم يحمله؛ يبيعه فيستعف منه؛ خير له من أن يأتي رجلًا يسأله) .\n...... (١) . أخرجه الإمام أحمد في \"المسند\" (٢/ ٥١٣) قال: حدثنا ابن عامر: أنبأنا أبو بكر عن هشام عن محمد عن أبي هريرة قال: ... فذكره.\nثم قال (٢/ ٤٢١): حدثنا هاشم بن القاسم قال: حدثنا عبد الحميد - يعني: ابن بهرام - قال: حدثنا شهر بن حوشب قال: قال أبو هريرة:\nبينما رجل وامرأة له في السلف الخالي لا يقدران على شيء؛ فجاء الرجل من سفره، فدخل على امرأته جائعًا قد أصابته مسبغة شديدة، فقال لامرأته: أعندك شيء؟ قالت: نعم؛ أبشر أتاك رزق الله! فاستحثها فقال: ويحك! ابتغي إن كان عندك شيء، قالت: نعم، هنية نرجو رحمة الله، حتى إذا طال عليه الطوى قال: ويحك! قومي فابتغي إن كان عندك خبز فأتيني به؛ فإني قد بلغت وجهدت! فقالت: نعم، الآن ينضج التنور فلا تعجل، فلما إذ سكت عنها ساعة، وتحينت\n_________\n(١) كذا أصل الشيخ - ﵀ -، لم يحكم عليه، والحديث بهذا اللفظ ثابت؛ كما في \" الصحيحة \" (٦ / ١٠٥٢)، ولعل الشيخ - ﵀ - أورده هنا من أجل طريق شهر الآتية؛ فإنه قال في \" الصحيحة \" هناك: \" وشهر بن حوشب ضعيف، وفي حديثه زيادات منكرة \". (الناشر)","vol":"11","page":680},{"text":"أيضًا أن يقول لها؛ قالت هي من عند نفسها: لو قمت فنظرت إلى تنوري، فقامت فوجدت تنورها ملآن جنوب الغنم، ورحييها تطحنان، فقامت إلى الرحى، فنفضتها وأخرجت ما في تنورها من جنوب الغنم. قال أبو هريرة:\nفوالذي نفس أبي القاسم بيده - عن قول محمد - ﷺ - -!:\n\"لو أخذت ما في رحييها ولم تنفضها؛ لطحنتها إلى يوم القيامة\".\n٥٤٠٧ - (كان يعلق أصابعه؛ ثلاثًا) .\nشاذ\nأخرجه الترمذي في \"الشمائل\" (رقم ١٤٠): حدثنا محمد بن بشار: حدثنا عبد الرحمن بن مهدي عن سفيان عن سعد بن إبراهيم عن ابن لكعب بن مالك عن أبيه به.\nقلت: وهو إسناد رجاله كلهم ثقات رجال الشيخين.\nوابن كعب بن مالك: هو إما عبد الله، أو عبد الرحمن، وبالأخير جزم بعض الرواة كما يأتي.\nوأيهما كان؛ فهو ثقة من رجالهما، وعلى هذا؛ فالإسناد صحيح.\nلكن المتن شاذ؛ لأن ابن بشار قد خولف فيه؛ فقال الإمام أحمد (٣/ ٤٥٤): حدثنا عبد الرحمن به. فذكره بلفظ:\nرأيت رسول الله - ﷺ - يلعق أصابعه الثلاث من الطعام.\nوهكذا أخرجه مسلم (٢٠٣٢) عن شيوخه الثلاثة: أبي بكر بن أبي شيبة وزهير بن حرب ومحمد بن حاتم قالوا: حدثنا ابن مهدي به.","vol":"11","page":681},{"text":"وقال ابن أبي شيبة في روايته: عن عبد الرحمن بن كعب عن أبيه.\nقلت: فاتفاق هؤلاء الحفاظ على هذا اللفظ: (الثلاث)؛ يدل على وهم وشذوذ ابن بشار بروايته بلفظ: (ثلاثًا) .\nولعل الترمذي قد أشار إلى ذلك بقوله عقب حديث الترجمة:\n\"وروى غير محمد بن بشار هذا الحديث قال: (يلعق أصابعه الثلاث) \".\nويؤيده: ما أخرجه هو (١٤٣)، ومسلم، وأبو داود (٣٨٤٨)، والدارمي (٢/ ٩٧)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٩٤ و١٩٥)، والبيهقي (٧/ ٢٧٨)، وأحمد أيضًا (٦/ ٣٨٦) من طرق عن هشام بن عروة عن عبد الرحمن ابن سعد المدني عن ابن كعب بن مالك عن أبيه قال:\nكان رسول الله - ﷺ - يأكل بثلاث أصابع، ويلعق يده قبل أن يمسحها.\nوالأحاديث في اللعق والأمر به كثيرة، وقد خرجت بعضها في \"إرواء الغليل\" (١٩٦٩) .\nوأما تثليث اللعق؛ فلا أعلم فيه حديثًا غير هذا، وقد عرفت أنه خطأ، وأن المحفوظ الأكل بالأصابع الثلاثة.\n<span data-type=\"title\" id=toc-5426>٥٤٠٨ </span>- (كان يتختم في يمينه ويقول: اليمين أحق بالزينة من الشمال) .\nضعيف\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٢٥) عن محمد بن إسحاق بن يزيد الأنطاكي: أخبرنا الفريابي المقدسي: أخبرنا الحسن بن مخلد","vol":"11","page":682},{"text":"عن المفضل بن فضالة عن هشام بن عروة عن أبيه عن عائشة ﵂ قالت: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الحسن بن مخلد؛ قال الأزدي:\n\"روى عن علي بن مسهر مناكير\".\nوالأخرى: محمد بن إسحاق بن يزيد الأنطاكي؛ في \"الميزان\":\n\"حدث بدمياط عن الهيثم بن جميل، تكلم فيه\". قال الحافظ:\n\"وقال مسلمة بن قاسم: مجهول\".\nوأما المفضل بن فضالة؛ فإن كان البصري فضعيف، وإن كان المصري فثقة.\nوقوله: \"واليمين أحق بالزينة\"؛ قد روي في آخر حديث أنس بلفظ:\n\"تختموا بالعقيق؛ فإنه ينفي الفقر، واليمين أحق بالزينة\".\nوقد تكلمت عليه فيما سبق برقم (٢٢٧) .\n<span data-type=\"title\" id=toc-5427>٥٤٠٩ </span>- (كان يتختم في يمينه، وقبض والخاتم في يمينه) .\nضعيف جدًا\nأخرجه أبو الشيخ (ص ١٢٥) من طريق عبيد بن القاسم عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، ورجاله ثقات؛ غير عبيد هذا - وهو الأسدي الكوفي -؛ قال الحافظ في \"التقريب\":","vol":"11","page":683},{"text":"\"متروك، كذبه ابن معين، واتهمه أبو داود بالوضع\".\nقلت: وإنما أوردت هذا والذي قبله؛ للشطر الثاني من كل منهما.\nوإلا؛ فالشطر الأول صحيح ثابت في \"الصحيحين\" وغيرهما عن جمع من الصحابة، قد خرجت بعضها في \"إرواء الغليل\" (رقم ٨٢٠) .\n<span data-type=\"title\" id=toc-5428>٥٤١٠ </span>- (كان ﵊ قبل الإسراء والمعراج يصلي ركعتين صباحًا، وركعتين مساءً؛ كما كان يفعل النبي إبراهيم ﵇. رواه البخاري) !\nلا أصل له\nكذا رأيته في كتاب \"التربية الإسلامية للصف الخامس الابتدائي\" (ص - ٤٤) تأليف عبد الحميد السائح، عبد العزيز الخياط، عز الدين الخطيب التميمي، يوسف العظم، زهير كحالة.\nهكذا جاء في طرة الكتاب من الطبعة الثانية عشرة! طبع مطابع الجمعية العلمية الملكية بعمان.\nقلت: وهذا حديث لا أصل له؛ كما كنت بينته في كتابي \"دفاع عن الحديث النبوي\" في الرد على \"فقه الدكتور البوطي\" (ص ٤٢) الذي ذكر فيه عن النبي - ﷺ - مثل ما ذكر هؤلاء المؤلفون مما تراه أعلاه، ولعلهم قلدوه في ذلك! ولكنهم زادوا عليه قولهم:\n\"رواه البخاري\"!\nوهذا كذب على الإمام البخاري؛ فإنه لم يرو شيئًا من هذا؛ لا هو ولا غيره من أئمة السنة والحديث. ولهذا؛ قلت في ردي على الدكتور البوطي:","vol":"11","page":684},{"text":"\"أقول: لا أعرف لهذا الحديث إسنادًا؛ فإن كان الدكتور قد وقف عليه؛ فليذكر لنا مصدره لندرسه، وما أخاله يصح. نعم؛ ذكر ابن سيد الناس في \"عيون الأثر\" (١/ ٩١) عن مقاتل بن سليمان:\n\"وفرض الله أول الاسلام الصلاة ركعتين بالغداة، وركعتين بالعشي، ثم فرض الخمس ليلة المعراج\". ثم ذكر نحوه عن الحربي (١/ ١٤٩)، ونقل عن ابن عبد البر؛ أنه قال:\n\"لا يوجد هذا في أثر صحيح\".\nثم أشار ابن سيد الناس (١/ ١٥٢) إلى تضعيف قول الحربي.\nقلت: ومقاتل بن سليمان متروك شديد الضعف، قال الحافظ:\n\"كذبوه وهجروه، ورمي بالتجسيم\".\nقلت: فمثله لا يكون حديثه إلا موضوعًا. هذا لو وصله وأسنده، فكيف به وقد أرسله وأعضله؟!\nفيا للعجب من هؤلاء الأساتذة الخمسة؛ ألم يكن فيهم رجل واحد يتنبه لهذا الخطأ الفاحش المزدوج، يحول بينهم وبين الوقوع في الكذب - لغة - على الإمام البخاري، بل وعلى النبي - ﷺ -؟!\nومن هذا القبيل: ما وقع في كتاب \"الدعوة الإسلامية فريضة شرعية وضرورة بشرية\" (١) (ص ٣٤) ما نصه - بعد أن ساق سورة (العصر) -:\n_________\n(١) لمؤلفه الدكتور صادق أمين، وأظنه اسما مستعارا؛ لا حقيقة له ولا مسمى. ثم تبين أنه الدكتور عبد الله عزام أصلحنا الله وإياه!","vol":"11","page":685},{"text":"\"ولذلك؛ وصف رسول الله - ﷺ - سورة العصر بأنها تعدل ثلث القرآن\". \"صحيح البخاري\" الجزء (٦/ ٢٣٣) \"!!\nكذا قال مؤلفه الدكتور! وهذا يشبه ما قبله في الكذب المخالف للواقع، بل هو فيه أغرق؛ لأنه ذكر الجزء والصفحة، ولا شيء منه هناك!\n<span data-type=\"title\" id=toc-5429>٥٤١١ </span>- (كان يحب القثاء) .\nضعيف\nأخرجه الترمذي في \"الشمائل\" (رقم ٢٠٣) قال: حدثنا محمد ابن حميد الرازي: حدثنا إبراهيم بن المختار عن محمد بن إسحاق عن أبي عبيدة بن محمد بن عمار بن ياسر عن الربيع بنت معوذ بن عفراء قالت:\nبعثني معاذ بن عفراء بقناع من رطب وعليه أجر من قثاء زغب، وكان - ﷺ - يحب القثاء، فأتيته وعنده حلية قد قدمت عليه من البحرين، فملأ يده منها، فأعطانيه.\nثم أخرجه هو (رقم ٢٠٤،٣٤٩)، وأحمد (٦/ ٣٥٩)، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٢١٥) من طريق شريك عن عبد الله بن محمد بن عقيل عن الربيع بنت معوذ بن عفراء قالت:\nأتيت النبي - ﷺ - بقناع من رطب وأجر زغب، فأعطاني ملء كفه حليًا، أو قالت: ذهبًا.\nقلت: والإسناد الأول ضعيف مسلسل بالعلل:\nأولًا: أبو عبيدة بن محمد وثق توثيقًا لينًا. وإلى ذلك أشار الذهبي في \"الكاشف\" بقوله:","vol":"11","page":686},{"text":"\"وثق\". والحافظ في \"التقريب\" بقوله:\n\"مقبول\".\nثانيًا: عنعنة محمد بن إسحاق؛ فإنه كان مدلسًا.\nثالثًا: إبراهيم بن المختار؛ فإنه ضعيف؛ كما في المصدرين السابقين.\nرابعًا: محمد بن حميد الرازي ضعيف.\nلكنهما لم ينفردا به في الجملة؛ فقد تابعهما يونس عن محمد بن إسحاق به مختصرًا جدًا بلفظ:\nكان يعجبه القثاء.\nأخرجه الطبراني في \"الأوسط\" (رقم - ٦٧٢٣)، وقال:\n\"تفرد به يونس بن بكير\"!\nكذا قال! وقد وفاته متابعة إبراهيم بن المختار المتقدمة.\nكما فاته متابعة شريك في الطريق الثانية؛ لكن ليس فيه حديث الترجمة.\nوشريك - وهو ابن عبد الله القاضي - فيه ضعف من قبل حفظه.\nلكن لعل حديثه يتقوى بالطريق الأخرى؛ ولا عكس؛ لأن في الأولى من الزيادة ما ليس في الأخرى. والله أعلم.\n<span data-type=\"title\" id=toc-5430>٥٤١٢ </span>- (كان يأكل متكئًا، فنزل عليه جبريل ﵇، فقال: انظروا إلى هذا العبد كيف يأكل متكئًا؟!","vol":"11","page":687},{"text":"قال: فجلس رسول الله - ﷺ -) .\nضعيف\nأخرجه الطحاوي في \"شرح مشكل الآثار\" (٤/ ٢٧٥) من طريق ابن لهيعة عن عبيد الله بن أبي جعفر عن إسماعيل الأعور قال: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ إسماعيل: هو ابن عبد الرحمن بن أبي كريمة السدي أبو محمد القرشي مولاهم الكوفي الأعور، وهو السدي الأكبر؛ وهو من رجال مسلم؛ وفيه ضعف.\nوابن لهيعة معروف بالضعف وسوء الحفظ.\nوله شاهد يرويه بقية بن الوليد قال: حدثني الزبيدي قال: حدثني الزهري عن أحمد بن عبد الله بن عباس قال: كان ابن عمر (!) ﵄ يحدث:\nأن الله ﷿ أرسل إلى نبيه صلي لله عليه وسلم ملكًا من الملائكة ومعه جبرئيل ﵇، فقال الملك: إن الله ﷿ يخيرك بين أن تكون عبدًا نبيًا، وبين أن تكون ملكًا. فالتفت رسول الله - ﷺ -: \"لا، بل أكون عبدًا نبيًا\". فما أكل بعد ذلك طعامًا متكئًا.\nأخرجه الطحاوي في \"مشكل الآثار\" (٣/ ١٦-١٧) من طريق أحمد بن شعيب النسائي بسنده الصحيح عن بقية به. وقال:\n\"قال لنا أحمد بن شعيب: لا نعلم أحمد بن عبد الله هذا إلا أحمد بن","vol":"11","page":688},{"text":"محمد بن عبد الله بن عباس، كأن الزهري نسبه إلى جده، لا نعلم له سماعًا من جده\"!\nقلت: كذا وقع في الأصل هنا وفيما تقدم: \"أحمد بن عبد الله\"! وما أراه إلا محرفًا: من \"محمد بن عبد الله\"؛ فقد أورد الحديث الحافظ المزي في \"التحفة\" (٥/ ٢٣٢) في ترجمة محمد بن عبد الله بن العباس عن أبيه ابن عباس، ثم ساق الحديث من رواية النسائي في \"الوليمة\" يعني: من \"سننه الكبري\"؛ وهو في جزء صغير منه، محفوظ في مكتبة الظاهرية بدمشق - حرسها الله تعالى - لا تطوله يدي؛ فإني أكتب هذا وأنا في عمان بعد هجرتي إليها في أول رمضان سنة (١٤٠٠) . وقال الحافظ المزي:\n\"ذكره أبو القاسم (يعني: ابن عساكر) في ترجمة محمد بن علي بن عبد الله ابن عباس عن جده،وقال في آخره: \"كذا قال: محمد بن عبد الله\"، وإنما هو: محمد بن علي بن عبد الله. كذا قال أبو القاسم! والصواب: (محمد بن عبد الله)؛ كما جاء في الرواية. وكذلك ذكره البخاري في \"التاريخ\" (ج ١ ق ١ ص ١٢٤) فيمن اسمه (محمد بن عبد الله) . وكذلك ذكره ابن أبي حاتم عن أبيه فيمن اسمه محمد بن عبد الله\".\nوكذلك أورده الحافظ في \"الفتح - كتاب الأطعمة\"، لكنه في \"النكت الظراف\" تعقب الحافظ المزي في تعقبه المتقدم على ابن عساكر؛ فقال:\n\"قلت: ذكره الذهلي في \"علل حديث الزهري\" عن يزيد بن عبدربه عن بقية في ترجمة محمد بن علي بن عبد الله بن عباس، ووقع في السند (محمد ابن عبد الله بن عباس) . فالذهلي سلف ابن عساكر في دعوى أن \"عليًا\" سقط","vol":"11","page":689},{"text":"بين \"محمد\" و\"عبد الله\". وذكر شيخي في \"شرح الترمذي\": أن أبا الشيخ أخرجه من الوجه الذي أخرجه منه النسائي، فوقع عنده في السند: \"محمد بن علي بن عبد الله بن عباس\". وكذلك رويناه في \"فوائد أبي محمد بن صاعد\" من طريق عبد الله بن سالم عن الزبيدي. ورواه معمر عن الزهري قال: بلغنا أن النبي - ﷺ - جاءه ... فذكر الحديث. وقيل: إن هذا أرجح طريق، والله أعلم\".\nقلت: إذا عرفت هذا؛ تبين لك أن الرواة اختلفوا على الزهري في إسناد الحديث على وجوه؛ أهمها:\nأ- عنه عن محمد بن عبد الله بن عباس.\nب- عنه عن محمد بن علي بن عبد الله بن عباس.\nوعليه؛ فما وقع في إسناد الطحاوي: \"أحمد بن عبد الله\" خطأ مطبعي على الغالب. وقوله عن النسائي:\n\" ... إلا أحمد بن محمد بن عبد الله بن عباس\" خطأ آخر! ولعل الأصل: \"ولا نعلم محمد بن عبد الله هذا إلا محمد بن علي بن عبد الله بن عباس\"؛ بدليل ما تقدم. والله أعلم.\nوأيضًا؛ فقوله في إسناد الحديث: \"كان ابن عمر\" خطأ ثالث، والصواب: \"كان ابن عباس\"؛ كما نقله الحافظان المزي والعسقلاني عن النسائي.\nولم يتنبه لهذا: الشيخ حسن النعماني المعلق على \"المشكل\"، فذكر في التعليق أن الرواية عن ابن عمر لا عن ابن عباس!\nوجملة القول: أن هذا الشاهد ضعيف؛ لأنه إن كان عن محمد بن عبد الله","vol":"11","page":690},{"text":"ابن عباس؛ فهو مجهول لم يوثقه أحد، وإن كان عن ابن أخيه محمد بن علي بن عبد الله بن عباس؛ فإنه منقطع؛ كما أشار إلى ذلك الطحاوي بقوله:\n\"لا نعلم له سماعًا من جده\".\nثم إنه لو صح الحديث؛ لكان نصًا في تفسير قوله - ﷺ -:\n\"إني لا آكل متكئًا\". رواه البخاري وغيره؛ كما تراه مخرجًا في \"مختصر الشمائل\" (رقم ١٢٤،١٢٥)، و\"الإرواء\" (١٩٦٦)؛ فقد اختلفوا في تفسير الاتكاء فيه على أقوال تراها في \"الفتح\"، وقد ذكر أن ابن الجوزي جزم بأنه الميل على أحد الشقين، ولم يلتفت لإنكار الخطابي ذلك.\nقلت: وهو الذي يتبادر لي هنا. والله أعلم.\n<span data-type=\"title\" id=toc-5431>٥٤١٣ </span>- (رجب شهر عظيم، يضاعف الله فيه الحسنات؛ فمن صام يومًا من رجب؛ فكأنما صام سنة، ومن صام منه سبعة أيام؛ غلقت عنه سبعة أبواب جهنم، ومن صام منه ثمانية أيام؛ فتحت له ثمانية أبواب الجنة، ومن صام منه عشرة أيام؛ لم يسأل الله شيئًا إلا أعطاه إياه، ومن صام منه خمسة عشر يومًا؛ نادى مناد في السماء: قد غفر لك ما مضى، فاستأنف العمل، ومن زاد؛ زاده الله ﷿. وفي رجب حمل الله نوحًا في السفينة، فصام رجب، وأمر من معه أن يصوموا؛ فجرت بهم السفينة ستة أشهر، آخر ذلك يوم عاشوراء؛ أهبط على الجودي، فصام نوح ومن معه والوحش؛ شكرًا لله ﷿. وفي يوم عاشوراء أفلق الله البحر لبني إسرائيل. وفي يوم عاشوراء تاب الله ﷿ على آدم - ﷺ - وعلى مدينة يونس، وفيه ولد إبراهيم - ﷺ -) .","vol":"11","page":691},{"text":"موضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٥٥٣٨) من طريق عثمان ابن مطر الشيباني عن عبد الغفور - يعني: ابن سعيد - عن عبد العزيز بن سعيد عن أبيه - قال عثمان: وكانت لأبيه صحبة - قال: ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته عثمان بن مطر؛ قال ابن حبان (٢/ ٩٩):\n\"يروي الموضوعات عن الأثبات\".\nوشيخه عبد الغفور؛ قريب منه. وبه أعله الهيثمي، فقال (٣/ ١٨٨):\n\"وهو متروك\".\nقلت: وقال ابن حبان (٢/ ١٤٨):\n\"كان ممن يضع الحديث على الثقات على كعب وغيره، لا يحل كتابة حديثه ولا الذكر عنه إلا على جهة الاعتبار\".\nوقوله في إسناد الطبراني:\n\"يعني: ابن سعيد\"! خطأ لا أدري ممن هو؟! فإنه عبد الغفور بن عبد العزيز أبو الصباح الواسطي؛ قال ابن أبي حاتم (٣/ ١/ ٥٥) - بعد أن ساق نسبه هكذا -:\n\"روى عن أبيه عن جده عن النبي - ﷺ -، روى عنه عثمان بن مطر الشيباني\".\nوقال الحافظ في ترجمة سعيد الشامي - والد عبد العزيز - من \"الإصابة\":\n\"جاءت عنه أحاديث من رواية ولده عنه. تفرد بها عبد الغفور أبو الصباح بن عبد العزيز عن أبيه عبد العزيز عن أبيه سعيد ... \"؛ ثم ساق بعضها.\nوعبد العزيز بن سعيد والد عبد الغفور؛ لم أجد من ترجمه.","vol":"11","page":692},{"text":"<span data-type=\"title\" id=toc-5432>٥٤١٤ </span>- (كان شديد البياض) .\nمنكر\nقال ابن كثير في \"السيرة\" من \"البداية\" (٦/ ١٧): وقال يعقوب ابن سفيان: حدثنا إسحاق بن إبراهيم بن العلاء: حدثني عمرو بن الحارث: حدثني عبد الله بن سالم عن الزبيدي: أخبرني محمد بن مسلم عن سعيد بن المسيب أنه سمع أبا هريرة يصف رسول الله - ﷺ -، فقال: ... فذكره. وقال:\n\"وهذا إسناد حسن، ولم يخرجوه\"!\nكذا قال!\nوأقول: وأنى له الحسن، وإسحاق هذا؛ قال الحافظ في \"التقريب\":\n\"صدوق يهم كثيرًا، وأطلق محمد بن عوف أنه يكذب\"؟!\nومحمد بن مسلم: هو الإمام الزهري.\nثم إن الحديث منكر؛ فقد جاءت أحاديث كثيرة عن غير ما واحد من الصحابة في وصف النبي - ﷺ - بأنه كان أبيض، وفي بعضها:\nأنه كا مشربًا بحمرة. وفي غيرها:\nأبيض ليس بالأبهق (١)، وهو الكريه البياض كلون الجص، يريد أنه كان نير البياض؛ كما في \"النهاية\"، وليس في شيء منها أنه كان شديد البياض، وقد ذكر طائفة منها ابن كثير نفسه، وروى بعضها الترمذي في \"الشمائل\"؛ فانظر كتابي \"مختصر الشمائل\" (رقم ١، ٥،١٠، ١٢) .\n_________\n(١) كذا الأصل، والرواية (الأمهق) . (الناشر)","vol":"11","page":693},{"text":"<span data-type=\"title\" id=toc-5433>٥٤١٥ </span>- (من لم يستحي مما قال أو قيل له؛ فهو لغير رشدة، حملته أمه على غير طهر) (١) .\nموضوع\nأخرجه الطبراني في \"الكبير\" (٧٢٣٦): حدثنا محمد بن خالد الراسبي: حدثنا أبو ميسرة النهاوندي: حدثنا الوليد بن مسلمة الحراني: حدثنا عبيد الله ابن عبد الله بن عمرو بن شويفع عن أبيه عن جده شويفع مرفوعًا.\nقلت: سكت عنه صاحبنا السلفي؛ فلم يعلق عليه بشيء، وهو موضوع؛ آفته الوليد بن مسلمة هذا - وهو الطبري -؛ قال الحافظ في \"الإصابة\":\n\"تفرد به الوليد، وهو ضعيف، نسبوه إلى وضع الحديث\".\nوله ترجمة سيئة في \"الميزان\"، و\"اللسان\".\nوأبو ميسرة النهاوندي: اسمه أحمد بن عبد الله بن ميسرة؛ قال ابن عدي:\n\"يحدث عن الثقات بالمناكير، ويسرق حديث الناس\". وقال ابن حبان:\n\"لا يحل الاحتجاج به\".\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" ليس في \" الجامع \" \". (الناشر)","vol":"11","page":694},{"text":"<span data-type=\"title\" id=toc-5434>٥٤١٦ </span>- (من جلب طعامًا إلى مصر من أمصار المسلمين، فباعه بسعر يومه؛ كان له عند الله أجر شهيد في سبيل الله ﷿) .\nضعيف\nرواه الخطيب في \"تاريخه\" (١٣/ ٤٤٢) بسند صحيح عن الوليد ابن صالح: حدثنا عيسى بن يونس: حدثنا أبو عمرو البصري عن فرقد عن إبراهيم النخعي عن علقمة عن عبد الله مرفوعًا.","vol":"11","page":694},{"text":"وهذا سند ضعيف؛ فرقد هذا: هو ابن يعقوب السبخي، وهو لين الحديث كثير الخطأ؛ كما في \"التقريب\".\nوأبو عمرو البصري لم أعرفه.\nوأما الوليد بن صالح؛ فوثقه أبو حاتم وغيره، وله ترجمة في \"الجرح والتعديل\" (٤/ ٢/ ٧)، و\"تاريخ بغداد\"، وفي ترجمته ساق الحديث.\nوقد خالفه عبد الوهاب بن نجدة الحوطي، فقال: حدثنا عيسى بن يونس عن الأعمش عن إبراهيم به.\nأخرجه تمام الرازي في \"الفوائد\" (رقم ١٢٩)، والجرجاني في \"تاريخ جرجان\" (ص ٤٤،٣٥٦)، والإسماعيلي في \"المعجم\" (٥٩/ ٢) من طرق عن إبراهيم بن فيل البالسي: حدثنا عبد الوهاب به.\nوهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات.\nفقد أسقط ابن نجدة: أبا عمرو البصري وفرقدًا بين عيسى وإبراهيم، وجعل مكانهما الأعمش.\nوهو ثقة؛ لكنه موصوف بالتدليس، فأخشى أن يكون بينه وبين إبراهيم فرقد هذا. ولذلك؛ فإني أتوقف عن تصحيح الحديث إلى أن يثبت سماعه إياه من إبراهيم.\nوالحديث؛ عزاه السيوطي في \"الجامع الكبير\" (٢/ ٢٤٠/ ١) للديلمي فقط! وكذلك فعل في رسالته: \"أبواب السعادة في أسباب الشهادة\" (رقم ٤٥ - مصر) .","vol":"11","page":695},{"text":"وعزاه الحافظ العراقي في \"تخريج الإحياء\" (٤/ ١٨٩) لابن مردويه في \"التفسير\" بسند ضعيف.\nوانظر: \"أبشر؛ فإن الجالب إلى سوقنا كالمجاهد ... \".\n<span data-type=\"title\" id=toc-5435>٥٤١٧ </span>- (من سعى على امرأته وولده وما ملكت يمينه، يقيم فيهم أمر الله، ويطعمهم من حلال؛ كان حقًا على الله أن يجعله مع الشهداء في درجاتهم..) .\nباطل\nأخرجه العقيلي في \"الضعفاء\" (ص ٣٥٣ - مخطوطة الظاهرية) عن الفضل بن عطاء عن الفضل بن شعيب عن منظور عن أبي معاذ عن أبي كاهل رفعه في حديث طويل؛ هذا قطعة منه. وقال:\n\"إسناده مجهول، فيه نظر، لا يعرف إلا من هذا الوجه\". وقال الذهبي في ترجمة الفضل بن عطاء هذا:\n\"سنده مظلم، والمتن باطل\".\nوأقره الحافظ في \"اللسان\". وقال ابن عبد البر في ترجمة أبي كاهل:\n\"له حديث منكر طويل، فلم أذكره\".\nوأقره الحافظ في \"الإصابة\"، وعزاه لأبي أحمد - يعني: ابن عدي -، وابن السكن أيضًا، وقال هذا الأخير:\n\"إسناده مجهول\".\nوأما السيوطي؛ فعزاه في \"أبواب السعادة في أسباب الشهادة\" (رقم ٤٦ -","vol":"11","page":696},{"text":"مصر) للطبراني فقط في \"الكبير\"، ونقل عن الذهبي قوله: \"إسناده مظلم\" فقط دون ما بعده: \"والمتن باطل\"!\n<span data-type=\"title\" id=toc-5436>٥٤١٨ </span>- (الثوم من طيبات الرزق) .\nمقطوع ضعيف\nأخرجه الترمذي (١٨١٢ - حمص): حدثنا محمد بن حميد: حدثنا زيد الحباب عن أبي خلدة عن أبي العالية قال: ... فذكره موقوفًا عليه.\nقلت: ومع وقفه لا يصح الإسناد إليه؛ لأن محمد بن حميد - وهو الرازي - مع حفظه؛ فقد ضعفوه.\nوإنما حملني على تخريج هذا المقطوع - خلافًا لعادتي -: أنني رأيت أحد المعلقين على رسالة \"موضوعات الصغاني\" قد وهم وهمًا فاحشًا في هذا، فقال (ص ٦٠):\n\".. فقد صح عن النبي - ﷺ - أنه قال: \"الثوم من طيبات الرزق\". وهذا الحديث أخرجه الترمذي في \"جامعه\"، كتاب الأطعمة، باب ما جاء في الرخصة في أكل الثوم: \"تحفة الأحوذي\" (٥/ ٥٣٠) عن أبي العالية بسند صحيح\"!!\nهذا كلامه بالحرف الواحد! فهو ينقله مقطوعًا، ويصيره مرفوعًا، فعلى ماذا يدل هذا التناقض؟! أقل ما يقال: إنه لم يفهم هذا العلم بعد، فلا يجوز لمثله أن يتولى فن التخريج والتحقيق إلا بعد أن يمضي عليه زمن يشعر هو في نفسه بأنه قد استوى عوده، ويشهد له من له سابقة في هذا المجال، ولهذا أنصح دائمًا إخواننا الناشئين في هذا العلم أن لا يتسرعوا بنشر ما يخرجونه أو يحققونه، وإنما يحتفظون","vol":"11","page":697},{"text":"بذلك لأنفسهم إلى أن ينضجوا فيه.\nوالحق والحق أقول: إن من فتن هذا الزمان حب الظهور وحشر النفس في زمرة المؤلفين، وخاصة في علم الحديث الذي عرف الناس قدره أخيرًا بعد أن أهملوه قرونًا، ولكنهم لم يقدروه حق قدره، وتوهموا أن المرء بمجرد أن يحسن الرجوع إلى بعض المصادر من مصادره والنقل منها؛ صار بإمكانه أن يعلق وأن يؤلف! نسأل الله السلامة من العجب والغرور!!\n<span data-type=\"title\" id=toc-5437>٥٤١٩ </span>- (لا تزال عصابة من أمتي يقاتلون على أبواب دمشق وما حولها، وعلى أبواب بيت المقدس وما حولها، لا يضرهم خذلان من خذلهم، ظاهرين على الحق إلى أن تقوم الساعة) .\nضعيف بهذا السياق\nأخرجه أبو يعلى في \"مسنده\" (ق ٣٠١/ ١ - النسخة القديمة ٤/ ١٥١٩ - النسخة الحديثة الهندية)، وتمام في \"الفوائد\" (ق ٢٧٩/ ٢)، ومن طريقه ابن عساكر في \"تاريخ دمشق\" (١٥/ ٤١٣/ ٢) عن إسماعيل بن عياش الحمصي عن الوليد بن عباد عن عامر الأحول عن أبي صالح الخولاني عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ كما كنت بينته في \"تخريج فضائل الشام ودمشق\" (الحديث التاسع والعشرون)، فلا داعي لإعادة الكلام، وإنما ذكرته في هذه \"السلسلة\" لأمور، أهمها اثنان:\nالأول: زيادة مصادر في التخريج.\nوالآخر: التأكد أو التحقق من أن إسناد الحديث عند أبي يعلى يدور على الوليد بن عباد؛ فقد كان كلام الهيثمي على الحديث شككني في ذلك؛ لأنه لما","vol":"11","page":698},{"text":"عزاه في مكان للطبراني؛ أعله بجهالة الوليد هذا، ولما عزاه في مكان آخر لأبي يعلى قال:\n\"ورجاله ثقات\"! وتساءلت هناك: هل إسناد أبي يعلى من الوجه المذكور أم لا..؟ ولم أكن وقفت يومئذ على إسناد أبي يعلى، فلما تفضل الله علي بالوقوف عليه؛ بادرت إلى إزالة الشك، والتحقق من أن الإسناد واحد، وأن توثيق الهيثمي لرجال أبي يعلى إنما هو اعتماد منه على توثيق ابن حبان للوليد المذكور في سند الطبراني أيضًا، وذلك مما يفعله الهيثمي كثيرًا، وهو من تساهله المعروف لدى العارفين بهذا العلم الشريف!\nواعلم أن أصل الحديث صحيح؛ بل متواتر، جاء عن جمع من الصحابة، منهم أبو هريرة دون ذكر أبواب دمشق وبيت المقدس، خرجت الكثير الطيب منها في \"الصحيحة\" فانظر \"صحيح الجامع\" (٧١٦٤-٧١٧٣) .\nوقد رويت هذه الزيادة بلفظ:\nقالوا: وأين هم؟ قال: \"بيت المقدس، وأكناف بين المقدس\"! لكن في إسنادها جهالة؛ كما بينته في \"الصحيحة\" تحت الحديث (١٩٥٧) .\nنعم؛ صح عن معاذ موقوفًا عليه بلفظ: وهم أهل الشام.\nانظر الحديث (١٩٥٨) من \"الصحيحة\".\n<span data-type=\"title\" id=toc-5438>٥٤٢٠ </span>- (لا تسبو الدنيا؛ فنعم مطية المؤمن، عليها يبلغ الخير، وبها ينجو من الشر) .\nموضوع\nرواه الهيثم بن كليب في \"السند\" (٤٧/ ١)، وابن عدي في","vol":"11","page":699},{"text":"\"الكامل\" (ق ١٢/ ٢)، والضياء المقدسي في \"جزء من حديث أبي نصر العكبري وغيره\" (١٨٣/ ١) عن إسماعيل بن أبان: أخبرنا السري بن إسماعيل عن عامر عن مسروق عن عبد الله مرفوعًا. وقال ابن عدي:\n\"وإسماعيل بن أبان الغنوي؛ عامة رواياته مما لا يتابع عليه؛ إما إسنادًا وإما متنًا. قال ابن معين: كذاب. وقال البخاري: متروك الحديث. تركه أحمد. وقال أحمد: كتبنا عنه هشام بن عروة وغيره، ثم حدث - أحاديث في الخضرة - أحاديث موضوعة، أراه عن فطر أو غيره، فتركناه\".\nقلت: وهذا الحديث ذكره الذهبي في ترجمته من مناكيره. وقال ابن حبان في \"المجروحين\" (١/ ١٢٨):\n\"كان يضع الحديث على الثقات. قال ابن معين: وضع على سفيان أحاديث لم تكن\".\nقلت: وشيخه السري بن إسماعيل ليس خيرًا منه؛ أورده ابن حبان أيضًا في \"المجروحين\" (١/ ٣٥٥)، وقال:\n\"كان يقلب الأسانيد، ويرفع المراسيل؛ قال يحيى القطان: استبان لي كذبه في مجلس واحد. وكان يحيى بن معين شديد الحمل عليه\".\nقلت: وهو من الأحاديث التي سود بها المدعو: (عز الدين بليق اللبناني) كتابه \"منهاج الصالحين\"، فأورده فيه (ص ١١٧/ رقم ٦٨) من رواية الديلمي، وأشار في مقدمته (ص ٧) أنه استبعد عنه الأحاديث الضعيفة والموضوعة!\nوالواقع يشهد أنه بخلاف ذلك؛ وهذا مثال من أمثلة كثيرة، قد نتعرض لذكر بعضها.","vol":"11","page":700},{"text":"<span data-type=\"title\" id=toc-5439>٥٤٢١ </span>- (من أحب أن يكون أعز الناس؛ فليتق الله، ومن أحب أن يكون أقوى الناس؛ فليتوكل على الله، ومن أحب أن يكون أغنى الناس؛ فليكن بما في يد الله أغنى منه بما في يده) .\nضعيف جدًا\nأخرجه ابن أبي الدنيا في \"القناعة\" (٢/ ٣/ ١) قال: حدثنا سليمان بن منصور: حدثنا أبو المطرف المغيرة بن مطرف عن أبي المقدام عن محمد بن كعب القرظي عن ابن عباس مرفوعًا.\nورواه القضاعي في \"مسند الشهاب\" (٣٠/ ١) من طريق عباد بن عباد عن هشام بن زياد عن محمد بن كعب به.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أبو المقدام هشام بن زياد، وهو ضعيف بمرة؛ فقد أورده الذهبي في \"الميزان\"، وحكى تضعيفه عن جمع من الأئمة دون خلاف بينهم. ولذلك؛ قال في \"الكاشف\":\n\"ضعفوه\".\nوبعضهم ضعفه أشد التضعيف؛ فقال ابن حبان في \"المجروحين\":\n\"كان يروي الموضوعات عن الثقات، والمقلوبات عن الأثبات، حتى يسبق إلى قلب المستمع أنه كان المتعمد لها\". وقال الحافظ في \"التقريب\" - تبعًا لقول النسائي فيه -:\n\"متروك\".\nومن طريقه: رواه عبد الله بن أحمد في زوائد \"الزهد\" (ص ٢٩٥)، وابن أبي حاتم - كما في \"تفسير ابن كثير\" (٤/ ٥٤) - وسكت عليه؛ لأنه ساق","vol":"11","page":701},{"text":"إسناده، فبرئت بذلك ذمته، وجهل ذلك الحلبيان اللذان اختصرا \"التفسير\"؛ فأورداه في \"مختصريهما\"؛ مع أنهما صرحا في مقدمتيهما أنهما التزما أن لا يوردا إلا الأحاديث الصحيحة! فأخلا بذلك في كثير من الأحاديث، وقد تقدم التنبيه على بعضها.\n<span data-type=\"title\" id=toc-5440>٥٤٢٢ </span>- (قال ربكم: وعزتي وجلالي! لأنتقمن من الظالم في عاجله وآجله، ولأنتقمن ممن رأى مظلومًا فقدر أن ينصره فلم يفعل) (١) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" قال: حدثنا أحمد بن محمد بن يحيى بن حمزة: حدثني أبي عن أبيه قال: كتب إلي المهدي بعهدي، وأمرني أن أصلب في الحكم، وقال في كتابه: حدثني أبي عن أبيه عن جده عن ابن عباس مرفوعًا به.\nومن طريقه أبو نعيم في \"أخبار أصبهان\" (٢/ ٤٤) .\nومن هذا الوجه: أخرجه أيضًا أبو الشيخ ابن حيان - كما في \"الترغيب\" (٣/ ١٤٨) -، وأبو أحمد الحاكم في \"الكنى\" (ق ٤٩/ ١)، وابن عساكر في \"تاريخ دمشق\" (٩/ ٤٦٦/ ١ و١٥/ ٢٧٤/ ١ و١٨/ ٣١/ ٢) .\nأورده أبو نعيم في ترجمة والد المهدي أبي جعفر المنصور، وقال:\n\"روى عنه ابنه المهدي أحاديث\". ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك فعل الخطيب في \"تاريخ بغداد\" (١٠/ ٥٣-٦١)، وقد أطال في ترجمته، الأمر الذي يدل أنه كان غير معروف حاله في الرواية عندهم.\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" كأنه خرج برقم (٦٤٢٩) فقابل \". (الناشر)","vol":"11","page":702},{"text":"ومثله ابنه المهدي - واسمه محمد - ترجمه الخطيب (٥/ ٣٩١-٤٠١)، ولم يذكر فيه جرحًا ولا تعديلًا. وفي ظني أنه هو وأباه المقصودان بقول الهيثمي في \"المجمع\" (٧/ ٢٦٧):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه من لم أعرفهم\".\nوقد أعله المنذري بعلتين أخريين:\nالأولى: أحمد بن محمد؛ شيخ الطبراني؛ قال:\n\"فيه نظر\"!\nوالأخرى: قال:\n\"وجد المهدي: هو محمد بن علي بن عبد الله بن عباس، وروايته عن ابن عباس مرسلة\"!\nقلت: والجواب عن الأولى: أنه قد تابعه أبو الحارث محمد بن مصعب الدمشقي ومحمد بن الحسن بن فيل وغيرهما عند ابن عساكر في المجلد (١٨) .\nوأما الأخرى: فالذي يظهر لي أن الجد هنا إنما هو علي بن عبد الله بن عباس لا ابنه محمد؛ فإن المهدي هو محمد بن عبد الله المنصور بن محمد بن علي بن عبد الله بن عباس. فقول المهدي: \"حدثني أبي\" صريح في أنه يعني: المنصور. وقوله: \"عن أبيه\" إنما يعني أبا المنصور محمد بن علي. فقوله: \"عن جده\" إنما يعني - إذن - علي بن عبد الله بن عباس، وهذا ظاهر، والله أعلم.\n(تنبيه): هذا الحديث مما عزاه مؤلف \"منهاج الصالحين\" لرواية الإمام أحمد برقم (٥٨٣) ! وهو من أخطائه الفاحشة التي طف بها كتابه، وأنا الآن في صدد","vol":"11","page":703},{"text":"تتبعها والكشف عنها؛ تحذيرًا وتذكيرًا.\n<span data-type=\"title\" id=toc-5441>٥٤٢٣ </span>- (يا سلمان! ما من مسلم يدخل على أخيه المسلم، فيلقي له وسادةً إكرامًا له؛ إلا غفر الله له) .\nضعيف جدًا\nأخرجه ابن حبان في \"المجروحين\" (٢/ ١٢٤-١٢٥)، وأبو الشيخ في \"الأخلاق\" (ص ٢٦٦)، والطبراني في \"الكبير\" (٦٠٦٨)، والحاكم (٣/ ٥٩٩) من طريق عمران بن خالد الخزاعي عن ثابت البناني عن أنس بن مالك قال:\nدخل سلمان الفارسي على عمر بن الخطاب ﵄ وهو متكىء على وسادة، فألقاها له، فقال سلمان: صدق الله ورسوله! فقال عمر: حدثنا يا أبا عبد الله! قال:\nدخلت على رسول الله - ﷺ - وهو متكىء على وسادة؛ فألقاها إلي، ثم قال لي: ... فذكره.\nقلت: أورده ابن حبان في ترجمة عمران هذا، وقال:\n\"روى عنه أهل البصرة العجائب، وما لا يشبه حديث الثقات، فلا يجوز الاحتجاج به\".\nوأما الحاكم؛ فسكت عنه! وبيض له الذهبي في \"تلخيصه\"!\nولكنه قال في \"الميزان\":\n\"وهذا خبر ساقط\".","vol":"11","page":704},{"text":"قلت: ومن هذا الوجه: رواه الطبراني في \"الصغير\" أيضًا (ص ١٥٧ - هندية) بلفظ مقلوب أوله؛ فقال:\nدخل عمر بن الخطاب على سلمان ... والباقي مثله!\nوأورده الهيثمي بروايتي الطبراني؛ وقال عقب كل واحدة منهما:\n\"وفيه عمران بن خالد الخزاعي، وهو ضعيف\"!\nوهذا الحديث مما سود به مؤلف \"منهاج الصالحين\" كتابه هذا (١١٣٨)، وقد زعم أنه استبعد عنه الأحاديث الضعيفة والموضوعة، وقد استدركت عليه أكثر من ثلاث مئة حديث من النوعين.\nثم رواه الطبراني (٦١٨٨) من طريق سويد بن عبد العزيز عن أبي عبد الله النجراني عن القاسم أبي عبد الرحمن قال: قال سلمان الفارسي: سمعت رسول الله - ﷺ - يقول:\n\"إذا زار أحدكم أخاه، فألقى له شيئًا يقيه من التراب؛ وقاه الله عذاب النار\".\nقلت: وسويد هذا واه جدًا.\nولم يورده الهيثمي (٨/ ١٧٤) عقب الروايتين السابقتين، وكأنه استغنى بهما عن هذا! والله أعلم.\n<span data-type=\"title\" id=toc-5442>٥٤٢٤ </span>- (استوصوا بالكهول خيرًا، وارحموا الشباب) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" (١/ ١/ ٤٩ - مختصره) من طريق عثمان بن عبد الله القرشي: حدثنا عبد العزيز بن أبي حازم عن أبيه عن","vol":"11","page":705},{"text":"أبي سعيد قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: قال الحافظ عقبه:\n\"قلت: عثمان متروك\".\nقلت: وهو عثمان بن عبد الله الأموي؛ قال ابن حبان في \"الضعفاء\" (٢/ ١٠٢):\n\"يروي عن الليث ومالك وابن لهيعة، ويضع عليهم الحديث، لا يحل كتابة حديثه إلا على سبيل الاعتبار\".\nوكلمات سائر الأئمة تدور كلها حول اتهامه بالوضع.\nوقد أطال ابن حجر ترجمته في \"لسان الميزان\"؛ فليراجعه من شاء.\n<span data-type=\"title\" id=toc-5443>٥٤٢٥ </span>- (من نظر في كتاب أخيه بغير إذنه؛ فكأنما ينظر في النار) .\nضعيف جدًا\nرواه القضاعي في \"مسند الشهاب\" (ق ٤٠/ ١)، والحاكم (٤/ ٢٧٠) من طريق أبي المقدام هشام بن زياد عن محمد بن كعب عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته هشام هذا؛ فإنه متروك؛ كما قال الحافظ ابن حجر في \"التقريب\"، والذهبي من قبل في \"التلخيص\".\nوقد تابعه - عند الحاكم - محمد بن معاوية: حدثنا مصادف بن زياد المديني قال: سمعت محمد بن كعب به مختصرًا بلفظ:\n\"لا ينظر أحد منكم في كتاب أخيه إلا بإذنه\".","vol":"11","page":706},{"text":"سكت الحاكم عن الحديث من الوجهين! فتعقبه الذهبي بقوله:\n\"قلت: هشام متروك، ومحمد بن معاوية كذبه الدارقطني، فبطل الحديث\".\nولذلك؛ قال الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" (ص ٢٢٩):\n\"طرقه واهية\".\n<span data-type=\"title\" id=toc-5444>٥٤٢٦ </span>- (لا تظهر الشماتة لأخيك؛ فيرحمه الله ويبتليك) .\nضعيف\nأخرجه الترمذي (٢٥٠٨)، وأبو نعيم في \"الحلية\" (٥/ ١٨٦)، والخطيب في \"تاريخ بغداد\" (٩/ ٩٦)، وكذا المخلص في \"الفوائد المنتقاة\" (٧/) (١)، وأبو الحسن الحربي في \"الأمالي\" (٢٤٧/ ١)، وابن الأعرابي في \"معجمه\" (١٥٨/ ٢)، والماليني في \"الأربعين\" (٤٢/ ٢)، والطبراني في \"المنتقى منه\" (٨١/ ٢)، والبيهقي في \"شعب الإيمان\" (٢/ ٣١٠/ ١)، والخطيب أيضًا في \"الموضح\" (٢/ ٥)، والقضاعي في \"مسند الشهاب\" (٥/ ١٧٧/ ٢)، وأبو جعفر الطوسي في \"الأمالي\" (ص ٢٠)، وابن حبان في \"المجروحين\" (٢/ ٢١٣-٢١٤) من طريق عمر بن إسماعيل بن مجالد بن سعيد الهمداني والقاسم بن أمية الحذاء كلاهما عن حفص بن غياث عن برد بن سنان عن مكحول عن واثلة بن الأسقع مرفوعًا به. وقال أبو نعيم:\n\"غريب من حديث برد ومكحول، لم نكتبه إلا من حديث حفص بن غياث النخعي\". وقال الترمذي:\n_________\n(١) كذا أصل الشيخ - ﵀ -، بدون رقم الصفحة. (الناشر)","vol":"11","page":707},{"text":"\"هذا حديث حسن غريب، ومكحول قد سمع من واثلة بن الأسقع\"!\nقلت: وقد خالفه ابن حبان، فقال:\n\"وهذا لا أصل له من كلام رسول الله - ﷺ -؛ القاسم بن أمية شيخ يروي عن حفص بن غياث المناكير الكثيرة، لا يجوز الاحتجاج به إذا انفرد\".\nقلت: وهذا الإعلال رده الحافظ ابن حجر في \"التهذيب\" بقوله:\n\"كذا قال! وشهادة أبي زرعة وأبي حاتم له أنه صدوق أولى من تضعيف ابن حبان\".\nوسبقه إلى هذا المعنى الذهبي في \"الميزان\".\nولذلك؛ لا تطمئن النفس لهذا الإعلال، وإن تبعه عليه ابن الجوزي في \"الموضوعات\" (٣/ ٢٢٤) ! على أن السيوطي قد رده من جهة أخرى، وهي أن القاسم هذا قد تابعه آخران سماهما، فانظر \"اللآلي\" (٤/ ٤٢٨) .\nولذلك؛ أورده الحافظ ابن حجر في جملة الأحاديث التي حكم القزويني بوضعها، ورد ذلك عليه، وهي مطبوعة في آخر \"المشكاة\" (٣/ ٣١١- بتحقيقي)، ولكنه لم يحقق القول فيه على خلاف عادته؛ فإنه ادعى أن الترمذي إنما حسنه لاعتضاده بشاهد ساقه الترمذي له بمعناه! ومع أن هذا لا يصلح في الشواهد؛ لأن فيه متهمًا بالكذب؛ كما تقدم نقله عند تخريج حديثه برقم (١٧٨)؛ لأن الترمذي قد وصف حديث الترجمة بأنه:\n\"حسن غريب\"، وما يحسنه لشواهده إنما يقول فيه:\n\"حسن\" فقط؛ كما صرح بذلك في آخر كتابه \"السنن\".","vol":"11","page":708},{"text":"فالصواب أنه حسنه لذاته؛ لثقة رجاله، واتصال إسناده عنده. أما الثقة؛ فلا مجال للنظر فيها لما سبق، وإنما النظر في الاتصال المذكور؛ فإن تصريحه بسماع مكحول من واثلة قد خالفه فيه شيخه البخاري؛ فقال: إنه لم يسمع منه.\nولا يشك عارف بهذا الفن أنه أعلم منه بعلل الحديث ورجاله، ولا سيما أنه وافقه على ذلك أبو حاتم الرازي، فأخشى أن يكون الترمذي اعتمد في ذلك على رواية لا تثبت؛ فقد جاء في \"التهذيب\" ما نصه:\n\"قال أبو حاتم: قلت لأبي مسهر: هل سمع مكحول من أحد من الصحابة؟! قال: من أنس. قلت: قيل: سمع من أبي هند؟ قال: من رواه؟ قلت: حيوة عن أبي صخرة عن مكحول: أنه سمع أبا هند. فكأنه لم يلتفت إلى ذلك. فقلت له: فواثلة بن الأسقع؟ فقال: من يرويه؟ قلت: حدثنا أبو صالح: حدثني معاوية بن صالح عن العلاء بن الحارث عن مكحول قال: دخلت أنا وأبو الأزهر على واثلة! فكأنه أومى برأسه\".\nقلت: فهذا لو صح عن مكحول؛ ثبت سماعه منه، ولكن في الطريق إليه ما يدفعه؛ فأبو صالح - وهو عبد الله بن صالح المصري - كثير الغلط؛ كما قال الحافظ في \"التقريب\".\nوالعلاء بن الحارث كان اختلط، ولهذا لم يعتد به أبو حاتم، وهو الراوي له، فنفى سماعه منه؛ كما تقدم.\nوأيضًا؛ لو ثبت سماعه منه في الجملة؛ لم يلزم ثبوت سماعه لهذا الحديث منه؛ لأن ابن حبان رماه بالتدليس.\nنعم؛ إن صح ما في رواية الشهاب القضاعي من طريق أبي يعلى الساجي: أخبرنا","vol":"11","page":709},{"text":"القاسم بن أمية الحذاء قال: سمعت حفص بن غياث يقول: سمعت بردًا يقول: سمعت مكحولًا يقول: سمعت واثلة يقول ...\nقلت: ففي هذا الإسناد التصريح بسماع مكحول.\nوالساجي - واسمه زكريا بن يحيى - أحد الأثبات؛ كما قال الذهبي.\nلكن لا أدري ما حال الذين دون الساجي؛ فإن الكناشة التي عندي لم أكتبهم فيها يوم نسخت الأحاديث فيها من أصولها المحفوظة في المكتبة الظاهرية، ولا سبيل الآن إلى الرجوع إلى الأصل؛ لأني أكتب هذا التحقيق وأنا في عمان.\nوعلى كل حال؛ فأنا في شك كبير في ثبوت سماعه في هذه الطريق؛ لمخالفتها لسائر طرق الحديث عند كل من ذكرنا من المخرجين.\nوالخلاصة: أن علة الحديث عندي: الانقطاع بين مكحول وواثلة. والله أعلم.\nبقي شيء واحد؛ وهو أن السيوطي ذكر له شاهدًا من حديث ابن عباس، وضعفه بإبراهيم بن الحكم بن أبان.\nوقد ضعفه البخاري جدًا؛ فلا يستشهد به، والله أعلم.\n<span data-type=\"title\" id=toc-5445>٥٤٢٧ </span>- (من كان يحب أن يعلم منزلته عند الله؛ فلينظر كيف منزلة الله عنده؛ فإن الله تعالى ينزل العبد منه حيث أنزله من نفسه) .\nضعيف\nأخرجه أبو يعلى في \"مسنده\" (٢/ ٥١٢،٥٧٥)، ومن طريقه ابن حبان في \"الضعفاء\" (٢/ ٨١)، والبزار في \"مسنده\" (ص ٢٩٥ - زوائد","vol":"11","page":710},{"text":"ابن حجر)، والحاكم (١/ ٤٩٤-٤٩٥)، والبيهقي في \"شعب الإيمان\" (١/ ٣٢١)، وابن عساكر في \"تاريخ دمشق\" (٢/ ٢٦٨/ ٢) من طريق عمر بن عبد الله مولى غفرة قال: سمعت أيوب بن خالد بن صفوان الأنصاري يقول: قال جابر بن عبد الله: ... فذكره مرفوعًا، وزادوا في أوله:\n\"يا أيها الناس! إن لله سرايا من الملائكة، تحل وتقف على مجالس الذكر في الأرض، فارتعوا في رياض الجنة؟ \" (١) . قالوا: أين رياض الجنة؟ قال: \"مجالس الذكر؛ فاغدوا وروحوا في ذكر الله وذكروه أنفسكم، من كان ... \" وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: عمر ضعيف\". وفي ترجمته أورد الحديث، وقال:\n\"كان يقلب الأخبار، ويروي عن الثقات ما لا يشبه حديث الأثبات، لا يجوز الاحتجاج به ولا ذكره إلا على سبيل الاعتبار\". وقال الحافظ في \"التقريب\":\n\"ضعيف\". وقال الهيثمي في \"المجمع\":\n\"رواه أبو يعلى، والبزار، والطبراني في \"الأوسط\"، وفيه عمر مولى غفرة؛ وقد وثقه غير واحد، وضعفه جماعة، وبقية رجالهم رجال (الصحيح) \".\nونحوه في \"الترغيب\" (٣/ ٢٣٤)؛ إلا أنه قال:\n\"والحديث حسن. والله أعلم\"!\nقلت: وهو تساهل منه! وقد ذكره الذهبي فيما أنكر على عمر، مع تصريحه بضعفه آنفًا. والله أعلم.\n_________\n(١) كتب الشيخ - ﵀ - على هامش الأصل: \" سيأتي برقم \" (٦٢٠٥) \". (الناشر)","vol":"11","page":711},{"text":"ثم رأيت الحديث قد رواه الإمام أحمد في \"الزهد\" (ص ٢٤٢) من طريق غيلان يحدث عن مطرف (وهو ابن الشخير) قال: سمعته يقول:\nمن أحب أن يعلم ما له عند الله؛ فلينظر ما لله عنده.\nوإسناده صحيح مقطوع.\nوغيلان: هو ابن جرير البصري.\nفلعل أصل الحديث موقوف، رفعه ذاك الضعيف. والله أعلم.\nوالحديث؛ أورده شارح \"الطحاوية\" في بحث الفوقية، ولم يصرح بأنه مرفوع؛ فإنه قال:\n\"جاء في الأثر ... \" فذكره؛ لكنه قال: \"في قلبه\" مكان: \"عنده\"! و: \"من قلبه\" مكان: \"من نفسه\"!\nوكنت لما خرجت الشرح المذكور علقت عليه بقولي:\n\"لا أعرفه\".\nوها قد عرفته فيما بعد مقطوعًا صحيحًا بطرفه الأول، وبتمامه مرفوعًا ضعيفًا، فبادرت إلى نشره، مع الشكر لمن كان السبب إلى إرشادي إلى وجوده في \"المستدرك\"، كما أشرت بذلك في الطبعة التاسعة من الشرح المذكور (ص ٢٩٠) .\nوأما مخرجه الشيخ شعيب الأرناؤوط فقد علق عليه (ص ٣٨٩ - طبع مؤسسة الرسالة) بقوله:\n\"أطلق المؤلف كلمة (الأثر) على المأثور من كلام السلف؛ كما هو في اصطلاح","vol":"11","page":712},{"text":"الفقهاء؛ فإن النص الذي أورده ليس بحديث\"!\nكذا قال! وهذا من تهوره وادعاء ما لم يحط به علمه، فهلا وقف عند قولي: \"لا أعرفه\"، أو ما هو بمعناه مثل قولهم: \"لم أجده\"،أو \"لم أقف عليه\"؟!\n<span data-type=\"title\" id=toc-5446>٥٤٢٨ </span>- (لا فقر أشد من الجهل، ولا مال أعود من العقل، ولا وحدة أوحش من العجب، ولا استظهار أوفق من المشاورة، ولا عقل كالتدبير، ولا حسب كحسن الخلق، ولا ورع كالكف، ولا عبادة كالتفكر، ولا إيمان كالحياء والصبر) .\nموضوع\nرواه الطبراي في \"المعجم الكبير\" (٢٦٨٨)، وابن حبان في \"المجروحين\" (٢/ ٣٠٦-٣٠٧) من طريق عثمان بن سعيد الزيات: حدثنا محمد ابن عبد الله أبو رجاء الحبطي التستري: حدثنا شعبة بن الحجاج عن أبي إسحاق عن الحارث عن علي مرفوعًا. وقال الطبراني:\n\"لم يروه عن شعبة إلا الحبطي، تفرد به عثمان بن سعيد الزيات، ولا يروى عن علي ﵁ إلا بهذا الإسناد\".\nقلت: وهو موضوع؛ آفته الحبطي هذا؛ قال الهيثمي (١٠/ ٢٨٣):\n\"كذاب\". وهو معنى قول ابن حبان في الحبطي هذا:\n\"يروي عن شعبة ما ليس من حديثه، ممن يأتي عن الثقات بما ليس من حديث الأثبات\".\nوهو من الأحاديث التي سود بها المدعو (عز الدين بليق) كتابه الذي سماه \"منهاج الصالحين\" (رقم ١٥٧٥) . ومن مصائبه أنه عزاه لابن ماجه أيضًا،","vol":"11","page":713},{"text":"فكأنه قلد في ذلك الشيخ العجلوني في \"كشف الخفاء\"!\nوقد أخطأ هذا خطأ آخر، فقال:\n\"رواه ابن ماجه، والطبراني عن أبي ذر، وفي الباب عن علي بن أبي طالب\"!!\nووجه الخطأ: أنه جعل حديث الترجمة لأبي ذر عند ابن ماجه، وإنما هو لعلي عند الطبراني،ولأبي ذر - لدى الأول - جملة العقل واللتان بعدها، وقد رويت من طرق أخرى عن غيره من الصحابة؛ وكلها ضعيفة، وقد سبق تخريجها رقم (١٩١٠) .\nثم إن في الحديث علة أخرى، وهي الحارث - وهو ابن عبد الله الأعور -؛ فيه لين؛ كما قال الذهبي في \"الكاشف\".\nولأبي نعيم في \"الحلية\" (٢/ ٣٦) الجملة الأولى والثانية. وللقضاعي (ق ٧١/ ١) أكثره.\nوأورده السيوطي في \"الجامع الكبير\" (٩١٤) مختصرًا من رواية أبي بكر بن كامل في \"معجمه\" وابن النجار عن الحارث عن علي!\n<span data-type=\"title\" id=toc-5447>٥٤٢٩ </span>- (أول شيء كتب الله ﷿ في اللوح المحفوظ: بسم الله الرحمن الرحيم، إنه من استسلم لقضائي، ورضي بحكمي، وصبر علي بلائي؛ بعثته يوم القيامة مع الصديقين) .\nموضوع\nأخرجه الديلمي في \"مسند الفردوس\" عن إسماعيل بن بشر: حدثنا حماد بن قريش: حدثنا سليمان بن عمرو عن جويبر عن الضحاك عن ابن عباس قال: قال رسول الله - ﷺ -: ... فذكره.","vol":"11","page":714},{"text":"قال الحافظ في \"الغرائب الملتقطة\" (١/ ١/ ٣):\n\"قلت: جويبر ضعيف، والضحاك لم يسمع من ابن عباس. والراوي عنه تالف. وفي السند أيضًا ... \"! كذا بياض بخط الحافظ.\nقلت: والتالف: هو سليمان بن عمرو، وهو أبو داود النخعي الكذاب؛ كما وصفه الذهبي، وذكر أن أحمد قال:\n\"كان يضع الحديث\". وقال يحيى:\n\"كان أكذب الناس\". وفي \"اللسان\":\n\"قال ابن المديني: كان من الدجالين. وقال ابن راهويه: لا أدري في الدنيا أكذب منه\"! قال الحافظ ابن حجر:\n\"قلت: الكلام فيه لا يحصر؛ فقد كذبه ونسبه إلى الوضع من المتقدمين والمتأخرين ممن نقل كلامهم في الجرح والعدالة فوق الثلاثين نفسًا\".\nقلت: وهو من أقبح الأحاديث التي شان بها الكاتب بليق كتابه \"المنهاج\" (١٦١٢) !\n<span data-type=\"title\" id=toc-5448>٥٤٣٠ </span>- (يؤتى بحسنات العبد وسيئاته، فيقتص بعضها ببعض، فإن بقيت حسنة؛ وسع الله له في الجنة) .\nضعيف\nأخرجه البخاري في \"التاريخ الكبير\" (٤/ ١١٣)، والطبري في \"التفسير\" (٢٦/ ١٢)، والطبراني في \"المعجم الكبير\" (١٢٨٣٢) من طريق الحكم بن أبان العدني عن الغطريف أبي هارون عن جابر بن زيد عن ابن عباس","vol":"11","page":715},{"text":"مرفوعًا به - زاد غير البخاري - عن الروح الأمين قال - زاد الطبراني -: قال الرب ﷿ ... فذكره.\nأورده البخاري في ترجمة (الغطريف)، ولم يذكر فيه جرحًا ولا تعديلًا، وكذلك فعل ابن أبي حاتم، وذكر أنه يماني؛ فهو مجهول.\nوأما قول الهيثمي في \"المجمع\" (١٠/ ٢١٨):\n\"رواه الطبراني، وإسناده جيد\"!\nقلت: فالظاهر أنه - أعني: الغطريف - وثقه ابن حبان؛ فإن الهيثمي كثير الاعتماد على توثيقه، وقد أشار إلى ذلك في مكان آخر، فقال (١٠/ ٣٥٥):\n\"رواه البزار [٣٤٥٦]، ورجاله وثقوا، على ضعف في بعضهم\".\nوالبعض الذي أشار إليه: هو الحكم بن أبان؛ فقد قال الحافظ فيه:\n\"صدوق عابد، وله أوهام\".\nثم رأيت الحافظ ابن كثير قد أورد الحديث في \"التفسير\" (٤/ ١٥٨) من رواية ابن جرير وابن أبي حاتم من هذا الوجه؛ وقال:\n\"وهو حديث غريب، وإسناده جيد لا بأس به\"!!\n<span data-type=\"title\" id=toc-5449>٥٤٣١ </span>- (ما من شيء أحب إلى الله من شاب تائب) .\nضعيف\nرواه ابن عدي (٢٠٧/ ٢)، وابن عساكر في \"التوبة\" (٤/ ١) عن غسان بن عبيد: حدثنا أبو عاتكة طريف بن سليمان عن أنس مرفوعًا. وقال ابن عدي:","vol":"11","page":716},{"text":"\"طريف بن سليمان أبو عاتكة؛ عامة ما يرويه عن أنس لا يتابعه عليه أحد من الثقات\". وقال ابن حبان في \"الضعفاء\" (١/ ٣٨٢):\n\"منكر الحديث جدًا\". وقال البخاري:\n\"منكر الحديث\".\nوغسان بن عبيد فيه ضعف.\nوأخرجه الديلمي (٤/ ٢٠) من طريق أحمد بن محمد بن غالب عن أنس مرفوعًا.\nوابن غالب هذا: هو غلام خليل الزاهد، وهو متروك.\nوالحديث؛ أورده السيوطي من رواية أبي المظفر السمعاني في \"أماليه\" عن سلمان، وله عنده تتمة.\n<span data-type=\"title\" id=toc-5450>٥٤٣٢ </span>- (سبعة من السنة في الصبي يوم السابع: يسمى، ويختن، ويماط عنه الأذى، ويثقب أذنه، ويعق عنه، ويحلق رأسه، ويلطخ بدم عقيقته، ويتصدق بوزن شعره في رأسه ذهبًا أو فضة) .\nمنكر بهذا التمام\nأخرجه الطبراني في \"المعجم الأوسط\" (رقم ٥٥٢ - بترقيمي) عن رواد بن الجراح عن عبد الملك بن أبي سليمان عن عطاء عن ابن عباس قال: سبعة ... الحديث. وقال:\n\"لم يروه عن عبد الملك إلا رواد\".\nقلت: وهو ضعيف؛ لاختلاطه واختلاف العلماء فيه؛ فمنهم من وثقه،","vol":"11","page":717},{"text":"ومنهم من ضعفه، ومنهم من بالغ في تضعيفه؛ كالدارقطني فقال:\n\"متروك\". ولخص أقوالهم الحافظ ابن حجر، فقال في \"التقريب\":\n\"صدوق، اختلط بآخره فترك، وفي حديثه عن الثوري ضعف شديد\".\nقلت: فالعجب منه كيف احتج به لشرعية ثقب أذن الصبي، وقال - عقبه -:\n\"وهو يستدرك على قول بعض الشارحين: لا مستند لأصحابنا في قولهم: إنه سنة\"!\nقلت: وكيف يجوز إثبات السنة بمثل هذا الإسناد الواهي؟! ولا سيما وفي متنه جملة مستنكرة، وهي أنه يلطخ رأسه بدم عقيقته؛ فإن هذا التلطيخ كان في الجاهلية، فلما جاء الإسلام أمر النبي - ﷺ - أن يجعل مكان الدم خلوقًا، وقد ذكر الحافظ نفسه في \"الفتح\" بعض الأحاديث الواردة في ذلك (٩/ ٥٩٤)، وخرجت أنا بعضها في \"الإرواء\" (٤/ ٣٨٨-٣٨٩)؛ فليراجعها من شاء.\nهذا؛ ولعل الحافظ لم يتيسر له الرجوع إلى سند الحديث؛ فاعتمد على قول شيخه الهيثمي في \"المجمع\" (٤/ ٥٩):\n\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات\"!\nوهذا مع كونه غير مسلم - لما فيه من إهمال الجرح المفسر بالاختلاط عمدًا أو سهوًا -؛ فإنه لا يعني أن الإسناد قوي، كما سبق التنبيه عليه مرارًا.\nومن المحتمل أن ذلك كان بسبب العجلة. ومما يشعر بذلك: أنه لم يسق الحديث بتمامه، بل طرفه الأول، ثم موضع الشاهد منه، فقال:","vol":"11","page":718},{"text":"\"فذكر السابع منها: وثقب أذنه\". فهذا خطأ ظاهر فإنه الرابع منها، ولا تعليل له إلا العجلة، والله أعلم.\n<span data-type=\"title\" id=toc-5451>٥٤٣٣ </span>- (إنك لم تدع لنا شيئًا، قال الله: (وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها)، فرددناها عليك) .\nمنكر\nأخرجه أحمد في \"الزهد\" - كما في \"الدر المنثور\" (٢/ ١٨٨) - ومن طريقه الطبراني في \"المعجم الكبير\" (٦١١٤)، والخطيب (١٤/ ٤٤) أيضًا، وابن جرير في \"التفسير\" (٥/ ١٢٠) من طريق هشام بن لاحق عن عاصم الأحول عن أبي عثمان النهدي عن سلمان الفارسي قال:\nجاء رجل إلى النبي - ﷺ - فقال: السلام عليك يا رسول الله! فقال:\n\"وعليك [السلام] ورحمة الله\". ثم جاء آخر فقال: السلام عليك يا رسول الله! ورحمة الله.\nفقال: \"وعليك [السلام] ورحمة الله وبركاته\".\nثم جاء آخر فقال: السلام عليك يا رسول الله! ورحمة الله وبركاته. فقال له: \"وعليك\".\nفقال له الرجل: يا نبي الله! بأبي أنت وأمي؛ أتاك فلان وفلان، فسلما عليك، فرددت عليهما أكثر مما رددت علي؟! فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير هشام بن لاحق؛ قال الهيثمي في \"مجمع الزوائد\" (٨/ ٣٣) - بعد أن عزاه للطبراني -:","vol":"11","page":719},{"text":"\"وفيه هشام بن لاحق؛ قواه النسائي، وترك أحمد حديثه، وبقية رجاله رجال (الصحيح) \"!\nقلت: وأورده ابن حبان في \"الضعفاء\" (٣/ ٩٠-٩١)، وقال:\n\"منكر الحديث، يروي عن الثقات ما لا يشبه حديث الأثبات، لا يجوز الاحتجاج به لما أكثر من المقلوبات عن أقوام ثقات\".\nقلت: وعزاه السيوطي لابن المنذر أيضًا، وابن أبي حاتم، وابن مردويه بسند حسن!\nكذا قال! وفيه تساهل ظاهر؛ فإن هشامًا هذا لم يوثقه - غير النسائي - إلا ابن عدي؛ فقال:\n\"أحاديثه حسان، أرجو أنه لا بأس به\".\nوتناقض فيه ابن حبان، فأورده في \"الثقات\" أيضًا، فقال:\n\"روى عن عاصم. وعنه أحمد بن هشام بن بهرام نسخة، في القلب من بعضها\"!\nذكره في \"اللسان\". وفيه أن العقيلي ذكره في \"الضعفاء\"، وقال هو والساجي:\n\"قال البخاري: هو مضطرب الحديث، عنده مناكير، أنكر شبابة أحاديثه\". قال الساجي:\n\"وهو لا يتابع\".","vol":"11","page":720},{"text":"قلت: فقد ضعفه الجمهور، وقولهم مقدم على قول من وثقه؛ لأنه جرح مفسر، حتى في كلام ابن حبان في \"الثقات\"، فهو يلتقي مع طعنه فيه في \"الضعفاء\"؛ ويتحصل من مجموع كلمتيه أن الرجل صدوق في نفسه؛ لكنه يخطىء، فهو لذلك بكتاب \"الضعفاء\" أليق. وقال ابن الجوزي في \"العلل\" (٢/ ٢٣١):\n\"لا يصح. قال أحمد: تركت حديث هشام بن لاحق. قال ابن حبان: لا يجوز الاحتجاج به\".\nوأقره الحافظ في \"تخريج الكشاف\" (ص ٤٦) .\nثم إن قول الهيثمي المتقدم:\n\"وبقية رجاله رجال (الصحيح) \"! فهو غير صحيح؛ لأن الراوي عن هشام - عند الطبراني - عبد الله بن أحمد بن حنبل؛ وإن كان ثقة؛ فليس من رجال \"الصحيح\"؛ فإنه لم يرو عنه من الستة إلا النسائي!\nوللحديث شاهد من حديث نافع أبي هرمز عن عكرمة عن ابن عباس به نحوه.\nأخرجه الطبراني في \"الكبير\" (١٢٠٠٧) وفي \"الأوسط\" أيضًا؛ كما في \"المجمع\"؛ وقال:\n\"وفيه نافع بن هرمز، وهو ضعيف جدًا\".\nقلت: فمثله لا يستشهد به.\nوأما الحديث الذي رواه الطبراني في \"المعجم الأوسط\" (رقم ٧٧١ - بترقيمي)","vol":"11","page":721},{"text":"في ترجمة (أحمد بن يحيى الحلواني) بسنده الصحيح عن العلاء بن المسيب عن أبيه عن عائشة أن رسول الله - ﷺ - قال لها:\n\"يا عائشة! هذا جبريل يقرأ عليك السلام\".\nفقالت: وعليه السلام ورحمة الله وبركاته. فذهبت تزيد، فقال النبي - ﷺ -:\n\"إلى هذا انتهى السلام\"، فقال: \" (رحمة الله وبركاته عليكم أهل البيت) \". وقال الطبراني:\n\"لم يروه عن العلاء بن المسيب إلا عباد بن العوام\".\nقلت: وهو ثقة من رجال الشيخين، وكذلك من فوقه.\nإلا أن العلاء بن المسيب قد تكلم فيه من قبل حفظه، حتى قال الحاكم:\n\"له أوهام في الإسناد والمتن\". وأشر إلى ذلك الحافظ في \"التقريب\" بقوله:\n\"ثقة ربما وهم\".\nقلت: وأنا أظن أن قوله في هذا الحديث: فذهبت تزيد ... إلخ؛ غير محفوظ فيه؛ لأنه قد جاء من طرق عن عائشة ﵂ بدونها.\nكذلك أخرجه البخاري (٣٧٦٨،٦٢٤٩،٦٢٥٣)، ومسلم (٧/ ١٣٩)، والنسائي في \"عشرة النساء\"، والدارمي (٢/ ٢٧٧)، وابن سعد (٨/ ٦٧-","vol":"11","page":722},{"text":"٦٨،٧٩)، وأحمد (٦/ ١٤٦،١٥٠، ٢٠٨،٢٢٤) من طرق كثيرة عن عائشة دون الزيادة.\nفهي شاذة في نقدي. والله سبحانه تعالى أعلم.\nولعل سبب الوهم: أنه جاء في بعض الآثار ما يشبه هذه الزيادة، فاشتبه الأمر على الراوي، ودخل عليه رواية في أخرى، وهي ما رواه مالك في \"الموطأ\" (٣/ ١٣٢) عن محمد بن عمرو بن عطاء أنه قال:\nكنت جالسًا عند عبد الله بن عباس، فدخل عليه رجل من أهل اليمن فقال: السلام عليكم ورحمة الله وبركاته؛ ثم زاد شيئًا مع ذلك أيضًا، قال ابن عباس - وهو يومئذ قد ذهب بصره -: من هذا؟ قالوا: هذا اليماني الذي يغشاك، فعرفوه إياه. قال: فقال ابن عباس:\nإن السلام انتهى إلى بركة.\nقلت: وإسناده صحيح.\nونحوه: ما رواه مالك أيضًا (٣/ ١٣٣-١٣٤) عن يحيى بن سعيد:\nأن رجلًا سلم على عبد الله بن عمر، فقال: السلام عليك ورحمة الله وبركاته، والغاديات والرائحات! فقال له عبد الله بن عمر: وعليك آنفًا! كأنه كره ذلك.\nقلت: وإسناده منقطع بين يحيى وابن عمر.\nلكن أخرجه البيهقي في \"الشعب\" من طريق عبد الله بن بابيه قال:\nجاء رجل إلى ابن عمر فقال: السلام عليكم ورحمة الله وبركاته ومغفرته.","vol":"11","page":723},{"text":"فقال: حسبك إلى: \"وبركاته\"؛ انتهى إلى: \"وبركاته\".\nومن طريق زهرة بن معبد قال: قال عمر: انتهى السلام إلى \"وبركاته\".\nورجاله ثقات؛ كما قال الحافظ في \"الفتح\" (١١/ ٦ - السلفية)، ولم يتعرض بذكر للإسناد إلى عبد الله بن بابيه - ويقال: ابن باباه -، وهو ثقة.\nولا يخفى أن أثر ابن عمر هذا لو صح لا يشهد - كأثر ابن عباس - لحديث الترجمة، وذلك لأمرين:\n١- أن الحديث مرفوع، والأثر موقوف.\n٢- أن الحديث في رد السلام، والأثر في إلقائه.\nويؤيد ذلك: أنه ثبت عن ابن عمر وغيره من السلف ما يخالف هذا الحديث الضعيف: فروى البخاري في \"الأدب المفرد\" (ص ٤٩ - دار الكتب العلمية) عن عمرو بن شعيب عن سالم مولى ابن عمر قال:\nكان ابن عمر إذا سلم عليه، فرد؛ زاد، فأتيته وهو جالس، فقلت: السلام عليكم. فقال: السلام عليكم ورحمة الله. ثم أتيته مرة أخرى فقلت: السلام عليكم ورحمة الله. قال: السلام عليكم ورحمة الله وبركاته. ثم أتيته مرة ثالثة فقلت: السلام عليكم ورحمة الله وبركاته. فقال: السلام عليكم ورحمة الله وبركاته وطيب صلواته.\nقلت: ورجاله ثقات معروفون؛ غير سالم هذا، وقد وقع في \"الأدب\" - كما ترى - أنه مولى ابن عمر، وكذلك وقع في \"الفتح\" نقلًا عنه!\nويبدو أنه خطأ قديم؛ فإنه في كتب الرجال: أنه مولى عبد الله بن عمرو، منها","vol":"11","page":724},{"text":"\"التاريخ الكبير\" للبخاري نفسه، ويبدو أنه مجهول؛ لأنه لم يذكروا راويًا عنه غير ابن شعيب هذا. وأما ابن حبان: فذكره في \"الثقات\" على قاعدته المعروفة، ولكن ذلك لا يمنع من الاستشهاد به؛ كما لا يخفى على الخبراء بهذا العلم الشريف.\nثم روى في \"الأدب المفرد\" (ص ١٤٧،١٦٥) عن زيد بن ثابت: أنه كتب إلى معاوية - والظاهر أنه جواب كتاب من معاوية إليه -:\n\"والسلام عليك - أمير المؤمنين! - ورحمة الله وبركاته ومغفرته\"، زاد في الموضع الأول: \"وطيب صلواته\".\nقلت: إسناده صحيح. وسكت عنه الحافظ وعن الذي قبله. وذكر عن ابن دقيق العيد أنه نقل عن أبي الوليد بن رشد أنه يؤخذ من قوله تعالى: (فحيوا بأحسن منها) الجواز في الزيادة على البركة إذا انتهى إليها المبتدىء.\nثم ذكر بعض الأحاديث المرفوعة الصريحة في ذلك، ثم قال:\n\"وهذه الأحاديث الضعيفة إذا انضمت؛ قوي ما اجتمعت عليه من مشروعية الزيادة على (وبركاته) \".\nومن تلك الأحاديث الصريحة: ما ذكره من رواية البيهقي في \"الشعب\" - بسند ضعيف - من حديث زيد بن أرقم:\nكنا إذا سلم علينا النبي - ﷺ - قلنا: وعليك السلام ورحمة الله وبركاته ومغفرته.\nقلت: وفاته أنه أخرجه البخاري أيضًا في \"التاريخ\"؛ كما كنت خرجته في","vol":"11","page":725},{"text":"\"الصحيحة\" (١٤٤٩)، وذهبت هناك إلى تجويد إسناده؛ لأنه ليس في رجاله من ينظر فيه غير إبراهيم بن المختار الرازي، وهو وإن كان مختلفًا فيه؛ فقد اعتمدت على قول أبي حاتم فيه:\n\"صالح الحديث\"؛ مع تشدده المعروف في التوثيق، لا سيما وقد وافقه على ذلك أبو داود، وهو مقتضى توثيق ابن شاهين وابن حبان إياه؛ إلا أن هذا قال:\n\"يتقى حديثه من رواية ابن حميد عنه\".\nوهذا ليس من روايته عنه، بل من رواية محمد بن سعيد بن الأصبهاني عنه، كما ذكرته هناك؛ خلافًا لأحد الطلبة الأفاضل الذي كتب إلى يرجح أنه محمد ابن حميد؛ دون أيما دليل سوى أن كلًا منهما روى عن إبراهيم بن المختار، غير ملتفت إلى أن الأول من شيوخ البخاري يقينًا، والآخر لم يذكره أحد في شيوخه أو أنه روى عنه، مع تصريحهم بأنه تركه. وهذا ظاهره أنه حدث عنه مطلقًا لعلمه بشدة ضعفه، أو أنه تبين له ذلك بعد أن سمع منه. وأما أنه حدث عنه وصار من جملة شيوخه ثم تركه؛ فهذا مما لا يفهمه أحد له معرفة بهذا العلم؛ إلا أن ينص أحد أنه كان من شيوخه ثم تركه، فهذا ما لم يقله أحد؛ خلافًا لما رمى إليه المشار إليه بقوله:\n\"والبخاري قد أتى ابن (كذا بالضم ولعله سبق قلم) حميد ثم تركه\"!\nوجملة القول: أن الحديث ضعيف الإسناد منكر المتن؛ لمخالفته لظاهر آية رد التحية بأحسن منها، والأحاديث والآثار الموافقة لها. والله تعالى أعلم.\nثم إن حديث الترجمة؛ قد أورده ابن علان في \"شرح الأذكار\" (٥/ ٢٩١)؛ وقال - ولعله نقله عن \"نتائج الأفكار\" للحافظ ابن حجر -:","vol":"11","page":726},{"text":"\"أخرجه أحمد في \"الزهد\"، ولم يخرجه في \"المسند\"؛ لضعف هشام بن لاحق عنده، وقد وثقه غيره\".\nقلت: وقد سبق بيان أن الراجح التضعيف، لا سيما وقد تركه الإمام أحمد؛ كم تقدم نقله عن جمع من الأئمة. ومع ذلك؛ فإنه لم يعجب الكاتب المشار إليه آنفًا؛ فإنه أخذ يحاول التشكيك في ثبوت ذلك عن الإمام أحمد في مقال له آخر، أرسله إلي بعد كتابه الأول، فقال:\n\"ولم أجد هذا القول مستفيضًا عن أحمد\"!!\nوهذا مما يدل الواقف على كلامه ونقده للأحاديث على أنه ناشىء في هذا المجال؛ - وهذا أقل ما يمكن أن يقال -، وإلا؛ فمتى كان شرطًا في قبول قول الإمام أن يكون مستفيضًا؟! ألا ترى أنه يمكن لمخالفه أن يعارضه بقوله هذا فيما مال هو إليه من الاعتماد على قول أحمد الآخر:\n\"لم يكن به بأس\"؟! أليس في ذلك كله مخالفة صريحة لقول العلماء:\n\"الجرح مقدم على التعديل\" بشرطه المعروف؟! وهل يمكن لأحد اليوم أن يصنف أقوال أئمة الجرح والتعديل من حيث روايتها عنهم، فيقول: هذا القول آحاد عن فلان! وهذا مستفيض عنه أو عن غيره! وهذا متواتر؟!\nوللمشار إليه من مثل هذا النقد المخالف للعلماء أمور أخرى حول هذا الحديث وغيره، لا نطيل الكلام ببيان فسادها.\nوقد كنت كتبت إليه بشيء من ذلك في الرد على كتابته الأولى إلي، كما سبقت الإشارة إلى ذلك قريبًا، لذلك؛ لم أنشط للرد عليه في مقاله الآخر، لا","vol":"11","page":727},{"text":"سيما وقد تجاهل فيه ردي عليه المومى إليه ولو بكلمة واحدة، مع إعراضه عن كلام الحافظ الذي كنت نقلته إليه؛ ذهب فيه إلى شرعية الزيادة على \".. وبركاته\" في رد السلام خلافًا للكاتب؛ فإنه أصر على عدم مشروعيتها في مقال آخر! فإنه بعد أن تكلم على حديث الترجمة بما عنده من علم؛ كشفت آنفًا عن بعضه! أخذ يسوق شواهد له تقويه بزعمه، تدل المبتدىء في هذا العلم أنه لم يصل فيه بعد إلى مقامه! فإنه بعد أن ساق حديث عائشة الذي بينت آنفًا شذوذه؛ أتبعه ببعض الآثار عن الصحابة، منها أثر ابن عباس وابن عمر المتقدمين، وهي لا تشهد للحديث مطلقًا؛ لأنها في رد الزيادة على \".. وبركاته\" في ابتداء السلام، والحديث إنما هو في رده؛ كما لا يخفى على البصير.\nوبدهي جدًا: أن يخفى على مثله ما هو أدق من ذلك على الباحثين؛ فقد نقل من \"شرح ابن علان للأذكار\" (٥/ ٢٩٢) قول الحافظ في حديث عائشة المتقدم:\n\"هذا حديث حسن غريب جدًا، قد أخرج لرواته في \"الصحيح\"؛ إلا أن ابن المسيب لم يسمع من عائشة\".\nفعقب عليه بقوله:\n\"وما أدري ما وجه قوله: \"ابن المسيب لم يسمع من عائشة\"؟! فلينظر \"الأوسط\" أو \"مجمع البحرين\" ... \"!!\nقلت: فخفي عليه أن (ابن المسيب) هذا ليس هو سعيد بن المسيب التابعي الجليل، وإنما هو العلاء بن المسيب، وهو علة الحديث؛ كما تقدم منقولًا من مصورة \"المعجم الأوسط\"، فهو معذور أن يخفى ذلك عليه؛ لأن كل مراجعه إنما هي من","vol":"11","page":728},{"text":"المطبوعات، فبالأولى أن يخفى عليه خطأ الحافظ في إعلاله بالانقطاع!\nوكأنه لم يتنبه - الحافظ - لقول العلاء بن المسيب: \"عن أبيه\"، أو أنه لم يقع ذلك في نسخته من \"الأوسط\"، والظاهر الأول، وإلا؛ لأعله شيخه الهيثمي بالانقطاع لظهوره. والله أعلم.\nوالحقيقة: أن العلة إنما هي المخالفة والشذوذ من العلاء كما سبق بيانه، وقد أشار إلى ذلك الحافظ في تمام كلامه السابق، ولأمر ما لم ينقله الكاتب! فقال الحافظ:\n\"وسيأتي حديثها بدون هذه الزيادة في (باب الحكم السلام) \".\nيشير إلى رواية الشيخين المتقدمة من طرق.\nثم تبين لي أن في متن حديث الترجمة نكارة تؤكد ضعفه، وهي قوله في الرد على الرجل الأخير الذي انتهى سلامه إلى \"وبركاته\":\n\"وعليك\"؛ وقوله في آخر الحديث:\n\"فرددناها عليك\"؛ فإن السياق يقتضي أن يرد عليه بالمثل؛ أي: إلى قوله: \"وبركاته\"، وكون الرجل لم يدع مجالًا للزيادة عليه لا يستلزم أن يكون الرد بـ: \"وعليك\"؛ لأنه دون المثل، كما هو ظاهر من الآية الكريمة: (وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها) . قال الحسن البصري في تفسيرها:\nإذا سلم عليك أخوك المسلم فقال: السلام عليك؛ فقل: السلام عليكم ورحمة الله، (أو ردوها): يقول: إن لم تقل له: السلام عليك ورحمة الله؛ فرد عليه كما قال: السلام عليكم؛ كما سلم، ولا تقل: وعليك.","vol":"11","page":729},{"text":"أخرجه البيهقي من طريق المبارك بن فضالة عنه؛ كما في \"الدر\" (٢/ ١٨٨) .\nولهذا؛ قال الشوكاني في \"فتح القدير\" (١/ ٤٥٦) - وتبعه صديق حسن خان في \"نيل المرام\" (ص ١٦١) -:\n\"ومعنى قوله: (أو ردوها): الاقتصار على مثل اللفظ الذي جاء به المبتدىء، فإذا قال: السلام عليكم؛ قال المجيب: وعليكم السلام\".\nقلت: فثبت أن قوله في الحديث: \"وعليك\" منكر؛ لأنه دون الرد بالمثل، بله الرد بالأحسن.\nفالحديث ضعيف سندًا ومتنًا. هذا ما ظهر لي؛ (وفوق كل ذي علم عليم) .\n<span data-type=\"title\" id=toc-5452>٥٤٣٤ </span>- (إن محرم الحلال كمحلل الحرام) .\nضعيف\nأخرجه ابن حبان في \"الضعفاء\" (١/ ١٠٣)، وأبو بكر النيسابوري في \"الفوائد\" (١٤٢/ ١)، والقاسم السرقسطي في \"الدلائل\" (٢/ ١٤٦/ ٢)، وأبو بكر اليزدي في \"مجلس له\" (٦٨/ ١)، والقضاعي في \"مسند الشهاب\" (٨٢/ ٢) من طريق إبراهيم بن إسماعيل بن مجمع الأنصاري عن يحيى بن عباد بن حارثة الليثي أن أباه أخبره: أنه كان يصحب عبد الله بن عمر في الحج والعمرة، فقال: قال لي ابن عمر: إني سمعت رسول الله - ﷺ -: ... فذكره.\nأورده ابن حبان في ترجمة إبراهيم هذا، وقال فيه:\n\"كان يقلب الأسانيد ويرفع المراسيل\". ثم روى عنه ابن معين أنه قال فيه:\n\"ليس بشيء\". ثم قال عقب الحديث:","vol":"11","page":730},{"text":"\"وهذا من قول ابن عمر محفوظ، فأما من حديث رسول الله - ﷺ -؛ فلا\".\nقلت: ويحيى بن عباد بن حارثة الليثي وأبوه: أوردها ابن أبي حاتم في \"الجرح والتعديل\" (٣/ ١/ ٧٧-٧٨ و٤/ ٢/ ١٧٢)، ولم يذكر فيهما جرحًا ولا تعديلًا.\nوأما ابن حبان؛ فذكر عبادًا في \"الثقات\" دون ابنه! والله أعلم.\nوجملة القول: أن هذا الإسناد ضعيف؛ لضعف إبراهيم، وجهالة شيخه يحيى ابن عباد وأبيه عباد.\nلكن للحديث إسناد آخر؛ فقال الطبراني في \"المعجم الأوسط\" (٨١٤٨ - بترقيمي): حدثنا موسى بن هارون: حدثنا أبو موسى الأنصاري: حدثنا عاصم بن عبد العزيز الأشجعي عن الحارث بن عبد الرحمن بن أبي ذباب عن عبيد الله ابن عبد الله بن عمر عن أبيه أنه سمع رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد زعم الهيثمي في \"مجمع الزوائد\" (١/ ١٧٦) أن رجاله رجال \"الصحيح\"! وهو من أوهامه ﵀؛ فإن من دون الحارث - باستثناء الأنصاري - ليسوا من رجال \"الصحيح\".\nوفي الأشجعي وشيخه الحارث ضعف؛ كما يشير إلى ذلك قول الحافظ في كل منهما:\n\"صدوق يهم\".\nوالأشجعي أضعف؛ فإنه ضعفه الأكثر. بل قال فيه البخاري:\n\"فيه نظر\".","vol":"11","page":731},{"text":"فالظاهر أنه هو علة هذا الإسناد. وقد أورده ابن أبي حاتم في \"العلل\" (٢/ ٣٠٨) من هذا الوجه، وقال:\n\"قال أبي: هذا حديث منكر\".\nقلت: وقد صح موقوفًا على عبد الله بن مسعود؛ فأخرجه عبد الرزاق في \"المصنف\" (٢٠٥٧٣)، وعنه الطبراني في \"المعجم الكبير\" (٨٨٥٢)، والبغوي في \"حديث علي بن الجعد\" (٩/ ١١٣/ ١) من طرق عن أبي إسحاق عن عبد الرحمن بن يزيد عن ابن مسعود به. وقال الهيثمي (١/ ١٧٧):\n\"ورجاله رجال (الصحيح) \".\nوفي رواية للطبراني (٨٨٥٣) من طريق إسرائيل عن أبي إسحاق قال:\nكنت جالسًا عند عبد الرحمن بن عبد الله، فأتاه رجل يسأله عن ابنه القاسم؟ فقال: غدا إلى الكناسة يطلب الضباب. فقال: أتأكله؟ فقال عبد الرحمن: ومن حرمه؟! سمعت عبد الله بن مسعود يقول: ... فذكره. قال الهيثمي أيضًا (٤/ ٣٩):\n\"ورجاله رجال (الصحيح) \".\nقلت: وهو كما قال؛ إلا أن أبا إسحاق هذا - وهو السبيعي - كان اختلط.\nلكنه لم يتفرد به؛ فقد أخرجه ابن عساكر في \"تاريخ دمشق\" (١٠/ ١٧/ ٢) من طريق المسعودي عن سماك بن حرب عن عبد الرحمن بن عبد الله عن أبيه قال: ... فذكره.\nثم روى ابن عساكر عن الحافظ أحمد العجلي قال:","vol":"11","page":732},{"text":"\"عبد الرحمن بن عبد الله بن مسعود؛ يقال: إنه لم يسمع من أبيه إلا حرفًا واحدًا ... \". ثم ذكر هذا الحديث.\nوكأنه يشير إلى رواية الطبراني المتقدمة من طريق إسرائيل؛ فإنها صريحة في سماع عبد الرحمن من أبيه ابن مسعود.\n<span data-type=\"title\" id=toc-5453>٥٤٣٥ </span>- (يسلم الرجال على النساء، ولا يسلم النساء على الرجال) .\nموضوع\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٤٣)، وابن حبان في \"الضعفاء\" (١/ ١٩٠) من طريق بشر بن عون: حدثنا بكار بن تميم عن مكحول عن واثلة بن الأسقع مرفوعًا.\nأورده ابن حبان في ترجمة بشر هذا، وقال:\n\"له نسخة فيها مئة حديث؛ كلها موضوعة، لا يجوز الاحتجاج به بحال..\"، ثم ساق له بهذا الإسناد أحاديث هذا أحدها.\nوأورده ابن الجوزي في \"العلل المتناهية\" (٢/ ٢٣٤)، وقال:\n\"لا يصح عن رسول الله - ﷺ -. وقال أبو حاتم الرازي: بشر وبكار مجهولان\".\nوالحديث؛ عزاه الحافظ في \"الفتح\" (١١/ ٣٤) لأبي نعيم (!) في \"عمل يوم وليلة\"، وقال:\n\"وسنده واه، ومن حديث عمرو بن بن حريث مثله موقوفًا عليه، وسنده جيد\"!\nذكره تحت شرح (باب: تسليم الرجال على النساء، والنساء على الرجال)، وحكى خلاف العلماء في ذلك، وانتهى من ذلك إلى الجواز إذا أمنت الفتنة، وهو","vol":"11","page":733},{"text":"الراجح؛ لثبوت سلام النبي - ﷺ - على النساء.\nوكذلك صح سلام الصحابة على العجوز التي كانت تقدم إليهم أصول السلق مطبوخًا مع الطحين بعد صلاة الجمعة.\nرواه البخاري في \"صحيحه\" (٦٢٤٨) .\nوروى في \"الأدب المفرد\" (١٠٤٦) بسند حسن عن الحسن (وهو البصري) قال:\nكن النساء يسلمن على الرجال.\n<span data-type=\"title\" id=toc-5454>٥٤٣٦ </span>- (رأس هذا الأمر الإسلام، ومن أسلم سلم، وعمودة الصلاة، وذروة سنامه الجهاد، لا يناله إلا أفضلهم) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٢٠/ ٥٥/ ٩٦) من طريق عثمان بن أبي العاتكة عن علي بن يزيد عن القاسم عن أبي أمامة عن معاذ بن جبل مرفوعًا.\nثم رواه (٨/ ٢٦٦/ ٧٨٨٥) من طريق أخرى عن عثمان به مختصرًا؛ دون ما قبل الذروة.. ولم يذكر معاذًا.\nقلت: وهذا إسناد ضعيف؛ علي بن يزيد - وهو الألهاني - ضعيف.\nوبه أعله الهيثمي (٥/ ٢٧٤) .\nونحوه عثمان بن أبي العاتكة. وقال الحافظ في \"التقريب\":\n\"ضعفوه في روايته عن علي بن يزيد الألهاني\".","vol":"11","page":734},{"text":"بيد أنه قد خالفه في متن الحديث وإسناده: أبو عبد الرحيم - وهو الحراني خالد بن أبي يزيد الثقة -؛ فقال: عن أبي عبد الملك عن القاسم عن فضالة بن عبيد الأنصاري قال: سمعت رسول الله - ﷺ - يقول:\n\"الإسلام ثلاثة أبيات: سفلى، وعليا، وغرفة.\nفأما السفلى؛ فالإسلام؛ دخل عليه عامة المسلمين، فلا يسأل أحد منهم إلا قال: أنا مسلم.\nوأما العليا؛ فتفاضل أعمالهم؛ بعض المسلمين أفضل من بعض.\nوأما الغرفة العليا؛ فالجهاد في سبيل الله، لا ينالها إلا أفضلهم\".\nأخرجه الطبراني في \"الكبير\" (١٨/ ٣١٨/ ٨٢٢) . وقال الهيثمي:\n\"وأبو عبد الملك لم أعرفه، وبقية رجاله ثقات\"!\nقلت: هو علي بن يزيد الألهاني، وأبو عبد الملك كنيته، وهو صاحب القاسم، وقد عرفت ضعفه مما تقدم.\nومما يؤكد ذلك: اضطرابه في متن الحديث وسنده.\nأما المتن؛ فظاهر.\nوأما السند؛ فرواه عثمان عنه عن القاسم عن أبي أمامة عن معاذ.\nورواه أبو عبد الرحيم عنه عن القاسم عن فضالة.\nوهو عن معاذ معروف من طرق عنه مختصرًا ومطولًا.","vol":"11","page":735},{"text":"وقد رواه شعبة عن الحكم قال: سمعت عروة بن النزال يحدث عن معاذ بن جبل قال: ... فذكر حديثه الطويل الذي أوله:\n\"لقد سألت عن عظيم ... \" الحديث، وفي آخره:\n\"وهل يكب الناس على مناخرهم إلا حصائد ألسنتهم؟! \".\nورواه الترمذي وغيره من طريق أخرى عن معاذ، وهو مخرج في \"الإرواء\" (٤١٣) .\nوأما طريق شعبة هذه؛ فأخرجه ابن أبي شيبة في أول كتاب \"الإيمان\" رقم (١)، وأحمد (٥/ ٣٣٧)، والطبراني في \"الكبير\" (٢٠/ ١٤٧/ ٣٠٤) من طرق عن شعبة به نحو حديث الترمذي، وفيه حديث الترجمة دون قوله:\n\"لا يناله إلا أفضلهم\".\nورجاله ثقات؛ إلا أن عروة بن النزال فيه جهالة، مع انقطاع؛ بينه أحمد (٥/ ٢٣٣) من رواية روح عن شعبة:\nقال شعبة: فقلت له: سمعه من معاذ؟ قال: لم يسمعه منه وقد أدركه.\nوجملة القول: أن الحديث بهذه الزيادة:\n\"لا يناله إلا أفضلهم\"؛ ضعيف لا يصح؛ لتفرد الألهاني به، واضطرابه في سنده ومتنه. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5455>٥٤٣٧ </span>- (سألت جبريل ﵊ عن هذه الآية: (ونفخ في الصور فصعق من في السماوات ومن في الأرض إلا من شاء الله)؛ من الذي لم يشأ الله أن يصعقهم؟ قال:","vol":"11","page":736},{"text":"هم الشهداء، يتقلدون أسيافهم حول عرشه، تتلقاهم الملائكة يوم القيامة إلى المحشر بنجائب من ياقوت، [أزمتها الدر [الأبيض]، برحال [الذهب، أعنتها] السندس والإستبرق]، نمارها ألين من الحرير، مد خطاها مد أبصار الرجال، يسيرون في الجنة [على خيول]، يقولون عند طول النزهة: انطلقوا بنا إلى ربنا؛ لننظر كيف يقضي بين خلقه؟ يضحك إليهم إلهي، وإذا ضحك إلى عبد في موطن؛ فلا حساب عليه) .\nمنكر بهذا التمام\nقال في \"الدر المنثور\" (٥/ ٣٣٦):\n\"أخرجه أبو يعلى، والدارقطني في \"الأفراد\"، وابن المنذر، والحاكم - وصححه -، وابن مردويه، والبيهقي في \"البعث\" عن أبي هريرة ﵁ عن النبي - ﷺ - قال: ... (فذكره) \".\nقلت: وفي عزوه بهذا التمام للحاكم نظر؛ فإنه إنما أخرجه في \"المستدرك\" (٢/ ٢٥٣) دون قوله: \"يتقلدون أسيافهم..\" إلخ؛ عن أبي أسامة عن عمر بن محمد عن زيد بن أسلم عن أبيه عن أبي هريرة. وقال:\n\"صحيح الإسناد\". وأقره المنذري في \"الترغيب\" (٢/ ١٩٩) .\nوأما الذهبي؛ فزاد في \"التلخيص\":\n\".. على شرط البخاري ومسلم\".\nقلت: وهو الصواب؛ فإن رجاله كلهم على شرطهما.\nوعمر هذا: هو ابن محمد بن زيد بن عبد الله بن عمر بن الخطاب المدني؛ نزيل عسقلان، ولم يعرفه الحافظ ابن كثير كما يأتي. ثم قال المنذري:","vol":"11","page":737},{"text":"\"ورواه ابن أبي الدنيا من طريق إسماعيل بن عياش أطول منه؛ وقال فيه: (هم الشهداء، يبعثهم الله متقلدين أسيافهم حول عرشه ...) \"!\nقلت: وإسماعيل بن عياش - وهو الحمصي الشامي - مختلف فيه. والذي استقر عليه رأي الحفاظ النقاد فيه: أنه ثقة فيما يرويه عن الشاميين، ضعيف فيما يرويه عن غيرهم، ولذلك؛ كان الواجب على المنذري أن يسمي لنا شيخه فيه!\nوقد وقفت عليه بواسطة \"تفسير ابن كثير\"؛ فإنه - جزاه الله خيرًا - ذكر إسناد أبي يعلى، فقال:\n\"وقال أبو يعلى: حدثنا يحيى بن معين: حدثنا أبو اليمان: حدثنا إسماعيل ابن عياش عن عمر بن محمد ... \" فذكره كما تقدم في إسناد الحاكم. ثم قال:\n\"رجاله كلهم ثقات؛ إلا شيخ إسماعيل بن عياش؛ فإنه غير معروف. والله ﷾ أعلم\"!\nوأقول: بل هو معروف؛ فإنه من ذرية عمر بن الخطاب كما تقدم؛ فقد ذكر الحافظ المزي - شيخ ابن كثير - في ترجمة عمر بن محمد هذا أنه روى عن زيد بن أسلم، وعنه جماعة منهم إسماعيل بن عياش فهو علة تلك الزيادة التي لم يروها الحاكم؛ لأن شيخه عمر هذا مدني كما تقدم،وقد عرفت من ترجمته آنفًا أنه ضعيف فيما يرويه عن المدنيين وغيرهم.\nوقد يقول قائل: قد ذكرت آنفًا أن عمر هذا كان نزيل (عسقلان)؛ وهي من بلاد الشام، فيمكن أن يكون إسماعيل سمعه منه فيها، وأنه حفظه عنه؟!\nفأقول: هذا ممكن، ولكن لا بد له من مرجح، وهذا مفقود، وحينئذ يبقى حكم هذه الزيادة على الضعف، حتى يتبين المرجح؛ كشأن المختلط الذي لم يعلم","vol":"11","page":738},{"text":"أحدث بالحديث قبل الاختلاط أم بعده؟ فهو على الضعف حتى يتبين أنه حدث به قبل الاختلاط.\nعلى أنه يترجح عندي ضعف هذه الزيادة من جهة أخرى؛ وهي مخالفة إسماعيل لأبي أسامة - واسمه حماد بن أسامة -، وهو ثقة ثبت، ولم يروها كما تقدم من تخريج الحاكم. ويبعد جدًا أن يكون حدث بها عمر بن محمد، ولا يحفظها أبو أسامة عنه، ويحفظها إسماعيل، مع ما فيه من القال والقيل! ولذلك؛ فإن هذه الزيادة منكرة عندي،بخلاف ما قبلها، ولذلك؛ لم أوردها مع حديث الحاكم في \"صحيح الترغيب\" (٢/ ١٤٧/ ١٣٧٨)، والله ﷾ أعلم.\n(تنبيه): قد عزا الحديث لأبي يعلى الحافظ ابن حجر أيضًا في \"المطالب العالية\" (٣/ ٣٦٥/ ٣٧٢١)، وذكر الشيخ الأعظمي في تعليقه عليه: أن البوصيري قد سكت عليه! وقد كشفنا لك عن علته بفضل الله وتوفيقه.\nولم أره في \"مجمع الزوائد\" للهيثمي، ولا عزاه المنذري لأبي يعلى كما تقدم! فلعله في بعض النسخ منه. والله أعلم.\nثم إن متن الحديث قد نقلته من \"تفسير ابن كثير\"، والزيادات التي بين المعكوفات []؛ إنما هي من \"الترغيب\"، وبعضها من \"الدر\". ووقع فيه: \"البرهة\" مكان: \"النزهة\"! ولعله تصحيف.\nثم رأيت الحافظ قد ساق إسناد أبي يعلى في \"المطالب العالية المسندة\" (٢/ ٤٥/ ٢) كما ساقه ابن كثير.\nوقد رواه آخرون عن إسماعيل، وعن محمد بن عمر؛ دون قوله:","vol":"11","page":739},{"text":"\"تتلقاهم الملائكة ... \". وتقدم برقم (٣٦٨٥) .\n<span data-type=\"title\" id=toc-5456>٥٤٣٨ </span>- (إن جبريل أتى رسول الله - ﷺ - - حين قبض سعد بن معاذ [من جرح أصابه يوم الخندق]- من جوف الليل معتجرًا بعمامة من إستبرق، فقال: يا محمد! من هذا الميت الذي فتحت له أبواب السماء واهتز له العرش؟ قال: فقام رسول الله - ﷺ - سريعًا يجر ثوبه إلى سعد، فوجده قد مات) .\nضعيف\nأخرجه ابن إسحاق في \"السيرة\" (٣/ ٢٧١): حدثني معاذ بن رفاعة الزرقي قال: حدثني من شئت من رجال قومي: إن جبريل ... الحديث.\nقلت: وهذا إسناد ضعيف؛ لجهالة شيخ معاذ بن رفاعة.\nعلى أن هذا نفسه فيه نظر؛ فإنه لم يوثقه غير ابن حبان، وحكى أبو الفتح الأزدي عن عباس الدوري عن ابن معين أنه قال فيه:\n\"ضعيف\". قال الأزدي:\n\"ولا يحتج بحديثه\"؛ كما في \"التهذيب\".\nوقد روى عنه جمع، ولم يذكر فيه البخاري في \"التاريخ\"، وابن أبي حاتم في كتابه جرحًا ولا تعديلًا، فهو مجهول الحال؛ إن لم يكن ضعيفًا.\nوأما الحافظ؛ فقال:\n\"صدوق\"!\nوبيض له الذهبي في \"الكاشف\".","vol":"11","page":740},{"text":"وقد خولف ابن إسحاق في إسناده ومتنه؛ فقال يزيد بن الهاد: عن معاذ بن رفاعة عن جابر بن عبد الله قال: ... فذكره مختصرًا نحوه، ولفظه:\nجاء جبريل إلى رسول الله - ﷺ - فقال: من هذا العبد الصالح الذي مات؛ فتحت له أبواب السماء، وتحرك له العرش؟\nقال: فخرج رسول الله - ﷺ -؛ فإذا سعد بن معاذ.\nأخرجه البيهقي في \"الدلائل\" - كما في \"السيرة\" لابن كثير (٣/ ٢٤٥) -، رواه عن شيخه الحاكم، وقد أخرجه هذا في \"المستدرك\" (٣/ ٢٠٦) مختصرًا نحوه؛ ليس فيه ذكر جبريل ﵇، فصار الحديث من قول النبي - ﷺ -، وليس من قول جبريل.\nوكذلك رواه الإمام أحمد (٣/ ٣٢٧)، والنسائي في \"الكبرى\" - كما في \"تحفة الأشراف\" (٢/ ٣٧٩) -، وعزاه إليه الذهبي أيضًا في \"سير أعلام النبلاء\" (١/ ٢٩٣)؛ لكن ذكره بلفظ البيهقي الذي فيه ذكر جبريل، وكأنه من أوهامه؛ إذا صح ما في \"التحفة\"! وتبعه على الوهم المعلق عليه؛ فعزاه لأحمد والحاكم، وقد عرفت أن روايتهما كرواية النسائي!\nوجملة القول: أن حديث الترجمة ضعيف عندي؛ للجهالة، والضعف الذي في بعض رواته، ومخالفة ابن إسحاق لابن الهاد في إسناده ومتنه.\nوقد وجدت له طريقًا أخرى، ولكنها واهية أيضًا، فلا يستشهد بها؛ يرويه أبو قرة محمد بن حميد: حدثنا سعيد بن تليد: حدثنا محمد بن فضالة عن أبي طاهر عبد الملك بن محمد بن أبي بكر عن عمه عبد الله بن أبي بكر قال:","vol":"11","page":741},{"text":"مات سعد بن معاذ من جرح أصابه يوم الخندق شهيدًا، قال: فلبغني أن جبريل ﵇ نزل في جنازته معتجرًا.. الحديث مثله.\nأخرجه ابن عبد البر في ترجمة (سعد بن معاذ) من \"الاستيعاب\".\nقلت: وهذا إسناد مظلم؛ فإنه مع كونه بلاغًا من عبد الله بن أبي بكر، وهو ابن محمد بن عمرو بن حزم الأنصاري التابعي؛ فيما يظهر لي؛ فإن في الطريق إليه جمعًا لا يحتج بهم:\nالأول: عبد الملك بن محمد بن أبي بكر - وهو الحزمي -؛ أورده البخاري في \"التاريخ\" (٣/ ١/ ٤٣١)، وابن أبي حاتم (٢/ ٢/ ٣٦٩) من رواية ابن وهب عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nويحتمل عندي أنه الذي في \"الميزان\" و\"اللسان\":\n\"عبد الملك بن محمد عن هشام بن عروة عن أبيه عن عائشة ﵂ أن النبي - ﷺ - قال:\n\"ليس في القبلة وضوء\".\nوعنه بقية. قال الدارقطني: عبد الملك ضعيف\".\nقلت: وهو من طبقة الحزمي هذا، وحديثه في القبلة في \"سنن الدارقطني\" (١/ ١٣٦) معلقًا.\nالثاني: محمد بن فضالة؛ لم أعرفه، ويحتمل - على بعد - أنه الذي في \"الميزان\" و\"لسانه\":","vol":"11","page":742},{"text":"\"محمد بن فضالة بن الصقر، شيخ شامي. حدث عن هشام بن عمار. قال أبو أحمد الحاكم: فيه نظر\".\nوإنما استبعدت أن يكون هو هذا؛ لأمرين:\nالأول: أنه متقدم الطبقة على هذا.\nوالآخر: أني أخشى أن يكون اسم (محمد) محرفًا من (المفضل)؛ فقد جاء في ترجمة (سعيد بن تليد) من \"التهذيب\" أنه روى عن المفضل بن فضالة، وهو المصري؛ فإن يكن هو؛ فهو ثقة. والله أعلم.\nوالثالث: أبو قرة محمد بن حميد - وهو ابن هشام الرعيني -؛ ذكره الحافظ المزي فيمن روى عن سعيد بن تليد، ولم أجد له ترجمة.\nواعلم أن الكلام على هذا الحديث وإيراده هنا في هذا الكتاب؛ إنما هو من أجل ما فيه من ذكر جبريل واعتجاره بعمامة الإستبرق.\nوإلا؛ فجملة: \"اهتز العرش\" منه صحيحة، جاءت من وجوه كثيرة متواترة؛ كما قال ابن عبد البر، والذهبي، وبعضها في \"الصحيحين\"، فانظر: ترجمة سعد في \"سير النبلاء\"، و\"فتح الباري\" (٧/ ١٢٣-١٢٤)، و\"الصحيحة\" (١٢٨٨)، و\"الإرواء\" (٣/ ١٦٦-١٦٧)، و\"مختصر الشمائل\" (٣١/ ١٦)، و\"الظلال\" (١/ ٢٤٧-٢٤٨) .\n<span data-type=\"title\" id=toc-5457>٥٤٣٩ </span>- (سئلت اليهود عن موسى؟ فأكثروا [فيه] وزادوا ونقصوا؛ حتى كفروا. وسئلت النصارى عن عيسى؟ فأكثروا فيه وزادوا ونقصوا؛ حتى كفروا.","vol":"11","page":743},{"text":"وإنه سيفشو عني أحاديث، فما أتاكم من حديثي؛ فأقرأوا كتاب الله واعتبروه، فما وافق كتاب الله؛ فأنا قلته، وما لم يوافق كتاب الله؛ فلم أقله) .\nمنكر\nأخرجه الطبراني في \"المعجم الكبير\" (١٢/ ٣١٦/ ١٣٢٢٤): حدثنا علي بن سعيد الرازي: حدثنا الزبير بن محمد بن الزبير الرهاوي: حدثنا قتادة ابن الفضيل عن أبي حاضر عن الوضين عن سالم بن عبد الله عن عبد الله بن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم مسلسل بالعلل:\n١- الوضين: هو ابن عطاء الدمشقي؛ قال الحافظ في \"التقريب\":\n\"صدوق سيىء الحفظ، ورمي بالقدر. من السادسة\".\n٢- أبو حاضر؛ أورده ابن أبي حاتم في \"الكنى\" (٤/ ٢/ ٣٦٢) برواية قتادة بن الفضيل عنه، وقال عن أبيه:\n\"مجهول\".\nوكذا في \"الميزان\" و\"اللسان\".\nثم أوردوا ثلاثتهم في \"الأسماء\"، فقالوا - واللفظ للأول -:\n\"عبد الملك بن عبد ربه بن زيتون أبو حاضر. روى عن رجل عن ابن عباس. روى عنه عيسى بن يونس\".\nونحوه في \"التاريخ الكبير\" للبخاري (٣/ ١/ ٤٢٤)، ولم يذكرا فيه جرحًا ولا تعديلًا.","vol":"11","page":744},{"text":"وأما الذهبي؛ فقال:\n\"عبد الملك بن عبدربه الطائي عن خلف بن خليفة وغيره، منكر الحديث، وله عن الوليد بن مسلم خبر موضوع، وله عن شعيب بن صفوان\"!\nقلت: والظاهر أن هذا غير الذي ترجم له ابن أبي حاتم والبخاري؛ فإنه متأخر عنه، وليس هو - بالتالي - أبا حاضر هذا الذي روى عن الوضين؛ للسبب نفسه.\nولكن هل هو ابن زيتون أبو حاضر؟\nصنيع ابن أبي حاتم يدل على الفرق بينهما؛ بترجمته لكل منهما.\nوخالفه الحافظ المزي؛ فذكره في شيوخ قتادةة بن الفضيل، وفي الرواة عن الوضين: عبد الملك بن عبدربه أبو حاضر. فالله أعلم.\nوقد تبعه على ذلك الهيثمي، فأعل الحديث به؛ فقال في \"مجمع الزوائد\" (١/ ١٧٠):\n\"رواه الطبراني في \"الكبير\"، وفيه أبو حاضر عبد الملك بن عبدربه، وهو منكر الحديث\"!\nولكنه لفق بين ما ذهب إليه المزي، وبين قول الذهبي في الطائي: \"منكر الحديث\". وقد عرفت أن أبا حاضر هذا غير الطائي، وأنه مجهول؛ كما قال أبو حاتم، وتبعه الذهبي والعسقلاني؛ فهو غير عبد الملك بن عبدربه الطائي الذي قال فيه الذهبي: \"منكر الحديث\". والله أعلم.\n٣- قتادة بن الفضيل؛ قال أبو حاتم:","vol":"11","page":745},{"text":"\"شيخ\".\nوذكره ابن حبان في \"الثقات\".\nوروى عنه جمع، ومع ذلك قال فيه الحافظ:\n\"مقبول\"! يعني: عند المتابعة، وإلا؛ فلين الحديث.\n٤- الزبير بن محمد الرهاوي؛ قد ذكروه في الرواة عن قتادة بن الفضيل، ولكني لم أجد له ترجمة.\nوالشطر الثاني من الحديث؛ قد نص كثير من العلماء المتقدمين والمتأخرين على أنه من وضع الزنادقة، وقد ذكرت طرفًا منه في الرد على \"منهاج الصالحين\" للمدعو (عز الدين بليق)، رقم الحديث (٢٤٧) .\n<span data-type=\"title\" id=toc-5458>٥٤٤٠ </span>- (يا معاذ! إذا كان في الشتاء؛ فغلس بالفجر، وأطل القراءة قدر ما يطيق الناس ولا تملهم. وإذا كان الصيف فأسفر بالفجر؛ فإن الليل قصير، والناس ينامون، فأمهلهم حتى يدركوا) .\nموضوع\nأخرجه أبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ٧٥ - النهضة)، وعنه البغوي في \"شرح السنة\" (٢/ ١٩٨/ ٣٥٦)، والديلمي في \"مسنده\" (٣/ ٢٨٢-٢٨٣) من طريق يوسف بن أسباط: حدثنا المنهال بن الجراح عن عبادة ابن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال:\nبعثني رسول الله - ﷺ - إلى اليمن فقال: ... فذكره.\nقلت: وهذا إسناد موضوع، ومتن منكر، والمتهم به: المنهال بن الجراح - وهو","vol":"11","page":746},{"text":"الجراح بن المنهال أبو العطوف -، قلب اسمه يوسف بن أسباط الضعيف وغيره. وقد أورده - أعني: الجراح هذا - ابن حبان في \"الضعفاء\"، وقال (١/ ٢١٨):\n\"كنيته أبو العطوف، وبه يعرف، وكان رجل سوء؛ يشرب الخمر، ويكذب في الحديث\". وقال الدارقطني:\n\"متروك\".\nوضعفه آخرون.\nثم إن الحديث مخالف للأحاديث الصحيحة المتفقة على أن النبي - ﷺ - كان يصلي الفجر بغلس؛ وهي مخرجة في \"الإرواء\" (١/ ٢٧٨-٢٨١):\nوقد تابعه على الشطر الأول منه محمد بن سعيد عن عبادة بن نسي به في حديث له طويل.\nأخرجه ابن عساكر في \"التاريخ\" (١٠/ ٦١٨) .\nومحمد بن سعيد هذا: هو الشامي المصلوب في الزندقة، كذبوه. وقال ابن عساكر:\n\"وقد روي هذا من وجه آخر أتم من هذا، بإسناد أشبه منه\".\nثم ساقه من طريق البغوي: حدثني السري بن يحيى أبو عبيدة التميمي: أخبرنا سهل بن يوسف عن أبيه عن عبيد بن صخر بن لوذان الأنصاري السلمي - وكان فيمن بعثه النبي - ﷺ - مع عمال اليمن -، فقال: ... فذكر الحديث بطوله، وفيه الحديث بشطريه.","vol":"11","page":747},{"text":"وقد قال الحافظ في ترجمة (عبيد) هذا من \"الإصابة\":\n\"ذكره البغوي وغيره في الصحابة، وقال ابن السكن: يقال: له صحبة، ولم يصح إسناد حديثه.\nوأخرج هو، والبغوي، والطبري من طريق سيف بن عمر عن سهل بن يوسف عن أبيه عن عبيد ... \".\nقلت: فذكر طرفه الأول من الحديث الطويل.\nوفي إسناد هؤلاء الثلاثة (سيف بن عمر)، وليس له ذكر في رواية ابن عساكر عن البغوي؛ فإما أن يكون رواية أخرى للبغوي، لم تتيسر للحافظ، أو أنه لم يقف عليها، أو أن في إسنادها عند ابن عساكر شيئًا من الخطأ أو السقط. والله أعلم.\nوعلى كل حال؛ ففي الإسناد عندهم جميعًا: (يوسف) والد (سهل) - وهو يوسف بن سهل (١) بن مالك الأنصاري -، كذا ساقه المزي في ترجمة (سيف بن عمر)، وقد ذكر في شيوخه: ابنه هذا (سهلًا)، وهو ثقة؛ بخلاف أبيه (يوسف بن سهل)؛ فإني لم أجد له ترجمة فيما عندي من المراجع، حتى ولا في \"ثقات ابن حبان\"!\nوأما (سيف بن عمر)؛ فمعروف؛ لكنه متهم بالوضع؛ قال الذهبي في \"المغني\":\n\"له تواليف، متروك باتفاق\".\n_________\n(١) في أصل الشيخ - ﵀ -: \" سهيل \". (الناشر)","vol":"11","page":748},{"text":"بخلاف السري بن يحيى؛ فإنه صدوق؛ كما قال ابن أبي حاتم.\nوذكره ابن حبان في \"الثقات\" (٨/ ٣٠٢) .\n<span data-type=\"title\" id=toc-5459>٥٤٤١ </span>- (إن الله ﷿ يقول:\nأنتقم ممن أبغض بمن أبغض، ثم أصير كلًا إلى النار) .\nضعيف\nأخرجه الطبراني في \"المعجم الأوسط\" (رقم ٣٥٠٠ - بترقيمي) عن أحمد بن بكر البالسي قال: أخبرنا عروة بن مروان الرقي قال: أخبرنا معتمر بن سليمان عن الحجاج بن أرطاة عن محمد بن المنكدر عن جابر مرفوعًا. وقال:\n\"لم يروه عن ابن المنكدر إلا الحجاج، ولا عن الحجاج إلا معتمر، تفرد به عروة بن مروان\".\nقلت: وهو ضعيف؛ قال الدارقطني:\n\"كان أميًا، ليس بالقوي في الحديث\".\nوالحجاج بن أرطاة مدلس، وقد عنعنه.\nوالبالسي ضعيف؛ كما قال الدارقطني. وقال ابن عدي:\n\"روى مناكير عن الثقات\". وأما الأزدي؛ فقال:\n\"كان يضع الحديث\".\nوفي مقابله ابن حبان؛ فإنه ذكره في \"الثقات\"؛ ولكنه قال:\n\"كان يخطىء\".","vol":"11","page":749},{"text":"وبه وحده أعله الهيثمي، فقال في \"المجمع\" (٧/ ٢٨٩):\n\"رواه الطبراني في \"الأوسط\"، وفيه أحمد بن بكر البالسي، وهو ضعيف\"!\nقلت: وإعلاله بمن فوقه ممن ذكرنا أولى؛ فإن كلام الطبراني يشعر أنه لم يتفرد به. والله أعلم.\n<span data-type=\"title\" id=toc-5460>٥٤٤٢ </span>- (قال ربكم: ابن آدم! أنزلت عليك سبع آيات، ثلاث لي، وثلاث لك، وواحدة بيني وبينك: فأما التي لي؛ فـ (الحمد لله رب العالمين. الرحمن الرحيم. مالك يوم الدين)، [والتي بيني وبينك]: (إياك نعبد وإياك نستعين)؛ منك العبادة وعلي العون لك. وأما التي لك: (اهدنا الصراط المستقيم. صراط الذين أنعمت عليهم. غير المغضوب عليهم ولا الضالين» .\nضعيف جدًا\nأخرجه الطبراني في \"الأوسط\" (رقم ٦٥٤٧ - بترقيمي) من طريق سليمان بن أرقم عن الزهري عن أبي سلمة بن عبد الرحمن عن أبي ابن كعب قال:\nقرأ رسول الله - ﷺ - فاتحة الكتاب؛ ثم قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ابن أرقم هذا؛ فإنه متروك؛ كما قال الذهبي في \"الكاشف\"، والهيثمي في \"المجمع\" (٢/ ١١٢)، وبه أعله.\nثم إن في متنه نكارة؛ فقد صح بلفظ:\n\"قال الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين؛ ولعبدي ما سأل، فإذا قال العبد: (الحمد لله رب العالمين) قال الله: حمدني","vol":"11","page":750},{"text":"عبدي ... \" الحديث. رواه مسلم، وأبو عوانة في \"صحيحيهما\" وغيرهما، وهو مخرج في \"الإرواء\" (٥٠٢) .\n(تنبيه): ما بين المعكوفتين سقط من الأصل، ويظهر أنه سقط قديم؛ فإنه كذلك في \"المجمع\" برواية \"الأوسط\"، وقد استدركته من \"الدر المنثور\" (١/ ٦)، و\"الجامع الكبير\" (١/ ٥٩٩)؛ لكن وقع فيه: (طب)؛ أي: الطبراني في \"الكبيرط! والظاهر أنه خطأ من الناسخ؛ فإنه ليس فيه.\n<span data-type=\"title\" id=toc-5461>٥٤٤٣ </span>- (كان يقول عند الكرب: لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السماوات ورب العرش الكريم، اللهم! اصرف [عني] شره. وفي رواية: شر فلان) .\nمنكر بزيادة الصرف\nأخرجه البخاري في \"الأدب المفرد\" (ص ١٠٣ - التازية) من طريق عبد الملك بن الخطاب بن عبيد الله بن أبي بكرة قال: حدثني راشد أبو محمد عن عبد الله بن الحارث قال: سمعت ابن عباس يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: راشد هذا - وهو ابن نجيح الحماني - قال أبو حاتم:\n\"صالح الحديث\".\nوذكره ابن حبان في \"الثقات\"، وقال:\n\"ربما أخطأ\". ولخص هذا الحافظ، فقال:\n\"صدوق، ربما أخطأ\".","vol":"11","page":751},{"text":"والأخرى: عبد الملك بن الخطاب؛ ذكره ابن حبان في \"الثقات\". وقال ابن القطان:\n\"حاله مجهولة\". وقال الحافظ في \"التقريب\":\n\"مقبول\".\nقلت: فهو العلة.\nولا يقويه أنه رواه الطبراني في \"الكبير\" (١٠/ ٣٨٦/ ١٠٧٧٢) عن خالد ابن يوسف السمتي: حدثنا أبي عن راشد بن نجيح (الأصل: ابن أبي نجيح!) به. والزيادة له؛ وكذا الرواية.\nوهذا إسناد أشد ضعفًا من الذي قبله، وآفته يوسف هذا؛ فقال الذهبي في ترجمة ابنه خالد:\n\"أما أبوه فهالك، وأما هو فضعيف\".\nوالحديث صحيح محفوظ من طريق أخرى عن ابن عباس به، دون قوله:\n\"اللهم! اصرف عني شره..\".\nفقد أخرجه البخاري (٦٣٤٦، ٧٤٢٦)، وفي \"المفرد\" أيضًا؛ ومسلم (٨/ ٨٥)، والترمذي (٣٤٣١) - وصححه -، والنسائي في \"عمل اليوم والليلة\" (٤١٤/ ٦٥٢-٦٥٣)، وابن ماجه (٣٨٨٣)، والطيالسي (٢٦٥١)، وأحمد (١/ ٢٢٨، ٢٥٤، ٣٣٩، ٣٥٦)، وابن أبي شيبة (١٠/ ١٩٦/ ٩٢٠٤)، والطبراني في \"الكبير\" (١٢/ ١٥٨) وفي \"الدعاء\" (٢/ ١٢٧٤/ ١٠٢٣،١٠٢٤) من طريق أبي العالية عن ابن عباس به دون الزيادة.","vol":"11","page":752},{"text":"فهي منكرة.\nفيتعجب من الحافظ كيف سكت عليها في \"الفتح\" (١١/ ١٤٧)؛ وقد ذكرها من طريق \"الأدب المفرد\"؟! وزاد أحمد والطبراني والنسائي:\nثم يدعو.\nوسنده صحيح.\n<span data-type=\"title\" id=toc-5462>٥٤٤٤ </span>- (بينا أنا جالس؛ إذ جاء جبريل، فوكز بين كتفي، فقمت إلى شجرة مثل وكري الطير، فقعد في إحداهما، وقعدت في الأخرى، فسمت فارتفعت؛ حتى سدت الخافقين؛ وأنا أقلب بصري، ولو شئت أن أمس السماء لمسست، فنظرت إلى جبريل كأنه حلس لاطىء، فعرفت فضل علمه بالله علي، وفتح لي بابين من أبواب الجنة، ورأيت النور الأعظم، وإذا دون الحجاب رفرف الدر والياقوت، فأوحى إلي ما شاء أن يوحي) .\nضعيف\nأخرجه ابن خزيمة في \"التوحيد\" (ص ٢٠٩-٢١٠- مكتبة الكليات الأزهرية)، وابن سعد في \"الطبقات\" (١/ ١٧١)، والبزار في \"مسنده\" (١/ ٤٧/ ٥٨)، والطبراني في \"الأوسط\" (١/ ٩٩/ ٥٩ - مجمع البحرين)، وأبو نعيم في \"الحلية\" (٢/ ٣١٦)، والبيهقي في \"شعب الإيمان\" (١/ ١٠٩ - هندية) من طريق الحارث بن عبيد الإيادي عن أبي عمران الجوني عن أنس بن مالك مرفوعًا. وقال أبو نعيم مضعفًا:\n\"غريب، لم نكتبه إلا من حديث أبي عمران، تفرد به الحارث بن عبيد أبو قدامة\".","vol":"11","page":753},{"text":"قلت: قال الذهبي في \"الكاشف\":\n\"ليس بالقوي، وضعفه ابن معين\". وقال الحافظ في \"التقريب\":\n\"صدوق يخطىء\".\nقلت: ولم يصرح أحد بتوثيقه.\nومع ذلك؛ رجح الشيخ أحمد شاكر ﵀ توثيقه، وقد رددت عليه في \"شرح الطحاوية\" (ص ٣٤٨ - الطبعة السادسة) .\nومما يؤكد ضعفه: أنه خالفه حماد بن سلمة؛ فقال: أخبرنا أبو عمران الجوني عن محمد بن عمير بن عطارد بن حاجب التميمي - زاد بعضهم - عن أبيه قال: قال رسول الله - ﷺ -: ... فذكره.\nأخرجه البيهقي هكذا بالزيادة، وعلقه قبيل ذلك بدونها. وهكذا رواه البخاري في \"التاريخ الكبير\" (١/ ١٩٤)، وكذا ابن المبارك في \"الزهد\"، والحسن بن سفيان في \"مسنده\" - كما في \"اللسان\" -، وقال:\n\"وجزم البخاري وابن أبي حاتم والعسكري وابن حبان [يعني في \"الثقات\" (٣/ ٢٣٤)] بأنه مرسل\".\nوذكره نحوه في ترجمة محمد بن عمير هذا من \"الإصابة\"، وقال:\n\"قال ابن منده: ذكر في الصحابة، ولا يعرف له صحبة ولا رؤية\". ثم قال الحافظ:\n\"وأما أبوه: فلا أدري هل له إدراك أم لا؟ فإني لم أجد أحدًا ممن صنف في الصحابة ذكره، وأخلق به أن يكون أدرك العهد النبوي\"!","vol":"11","page":754},{"text":"وأقول: نعم؛ لو صح ذكره في الإسناد؛ ولكن الظاهر أنه شاذ لا يصح؛ كما يشعر بذلك إعلال الأئمة إياه بالإرسال، وعدم ذكره في روايتهم - إلا البيهقي - على ما في ثبوتها في كتابه من الشك كما سبقت الإشارة إليه. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5463>٥٤٤٥ </span>- (اعمم ولا تخص؛ فإن بين الخصوص والعموم كما بين السماء والأرض) .\nضعيف\nأخرجه الديلمي في \"مسند الفردوس\" (٢/ ١/ ١٤) من طريق الدارقطني عن محمد بن إسماعيل الصائغ عن علي بن جرير الخراساني عن حماد بن سلمة عن ثابت عن عبد الرحمن بن أبي ليلى عن علي قال:\nمر رسول الله - ﷺ - وأنا أقول: اللهم! ارحمني، فضرب بيده بين كتفي فقال: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات معروفون؛ مترجمون في \"التهذيب\"؛ غير علي بن جرير الخراساني؛ والظاهر أنه الذي في \"الجرح والتعديل\" (٣/ ١/ ١٧٨):\n\"علي بن جرير الباوردي، روى عنه.. (بياض) . سئل أبي عنه؟ فقال: صدوق\".\nفإن (الباوردي) نسبة إلى (أبيورد)؛ وهو بلد بـ (خراسان)، كما في \"معجم البلدان\" وغيره، ولم أجد له ترجمة في غير المصدر المذكور، وهي غير كافية؛ لجهالة من روى عنه، فهو شبه المجهول عندي، لا سيما وقد خولف في إسناده.","vol":"11","page":755},{"text":"فأخرجه البيهقي في \"السنن الكبرى\" (٣/ ١٣٠) من طريق العيشي: حدثنا حماد بن سلمة: حدثنا ثابت عن عمرو بن شعيب:\nأن النبي - ﷺ - أتى على علي بن أبي طالب ﵁، وقد خرج لصلاة الفجر؛ وعلي يقول: اللهم! اغفر لي وارحمني، اللهم! تب علي. فضرب النبي - ﷺ - على منكبه، وقال: ... فذكره، دون قوله:\n\"ولا تخص\".\nوكذا رواه أبو داود في \"المراسيل\"؛ كما ذكره البيهقي عقبه، وهو في النسخة المطبوعة من \"المراسيل\" (ص ١١-١٢)؛ لكنها مختصرة من الأسانيد وبعض المتون؛ كما تبين لنا بالمراجعة، فلم نعرف هل هو من طريق العيشي هذا أم غيره؟!\nوبالجملة؛ فالصواب في الحديث أنه مرسل عمرو بن شعيب، أخطأ الخراساني في وصله عن علي؛ لأن العيشي - وهو عبيد الله بن محمد - ثقة اتفاقًا.\nثم إن المتن منكر مخالف لكثير من الأحاديث الصحيحة التي وردت عن النبي - ﷺ - في أدعيته؛ فإنها بصيغة الإفراد، حتى في الصلاة. ومنها قوله - ﷺ - بين السجدتين:\n\"اللهم! اغفر لي، وارحمني، واجبرني، وارفعني، واهدني، وارزقني\".\nانظر كتابي \"صفة الصلاة\"، والرد على (عز الدين بليق)؛ وقد أورد هذا الحديث في كتابه الذي سماه \"منهاج الصالحين\"! وإنما هو منهاجه هو؛ لجهله","vol":"11","page":756},{"text":"بالشريعة، وكثرة الأحاديث الضعيفة فيه والموضوعة والمنكرة، وقد جاوزت الأربع مئة حديث في ردي المشار إليه، وهذا منها برقم (١٦٨) .\nوقد أورده السيوطي في \"الجامع الكبير\" (١/ ١٢٤) من رواية الديلمي وأبي داود والبيهقي مرفوعًا.\nثم ذكره (٣/ ١٦٠) في مسند علي من رواية الديلمي كما تقدم! ومعلوم أن ما عزاه إليه ضعيف، يكفي، مجرد العزو إليه عن بيان ضعفه؛ كما نص عليه في المقدمة.\n<span data-type=\"title\" id=toc-5464>٥٤٤٦ </span>- (دثر مكان البيت، فلم يحج هود ولا صالح؛ حتى بوأه الله لإبراهيم) .\nضعيف جدًا\nأخرجه أبو إسحاق الحربي في \"المناسك\" (ص ٤٨٢) من طريق إبراهيم بن محمد بن عبد العزيز الزهري عن أبيه عن ابن شهاب عن عروة عن عائشة قالت: دثر ... إلخ. قال عروة: قلت لعائشة: عن رسول الله - ﷺ -؟ قالت: عن رسول الله.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم وأبوه محمد متروكان، مترجمان في \"الميزان\"، و\"اللسان\"، وغيرهما.\nومحمد هذا: هو الذي بمشورته جلد الإمام مالك؛ كما هو مصرح به في \"التاريخ الكبير\" للبخاري (١/ ١/ ١٦٧)، و\"الصغير\" أيضًا (ص ١٩٠)، و\"الضعفاء\" لابن حبان (٢/ ٢٦٤) وغيرها.\nلكن وقع مثله في ترجمة ابنه إبراهيم من \"الميزان\" و\"اللسان\"!","vol":"11","page":757},{"text":"فالظاهر أنه خطأ. والله أعلم.\nوالحديث؛ أورده الذهبي - ثم العسقلاني - في مناكير إبراهيم هذا.\n<span data-type=\"title\" id=toc-5465>٥٤٤٧ </span>- (لا تكن فتانًا، ولا مختالًا، ولا تاجرًا إلا تاجر خير؛ فإن أولئك المسبوقون في العمل) .\nضعيف\nأخرجه الطيالسي في \"مسنده\" (رقم ٩٦): حدثنا شعبة عن الحكم عن رجل من أهل البصرة - ويكنونه أهل البصرة: أبو المودع، وأهل الكوفة يكنونه بـ:أبي محمد، وكان من هذيل - عن علي بن أبي طالب مرفوعًا به. وفيه قصة.\nوأخرجه أحمد (١/ ٨٧) من طريقين آخرين عن شعبة به؛ إلا أنه قال في الطريق الأخرى منهما: (مورع) - بالراء - بدل (مودع) - بالراء أيضًا -.\nوكذلك أعاده أحمد (١/ ١٣٩) من الطريق الأخرى.\nثم رواه عبد الله من طريق حجاج بن أرطاة عن الحكم بن عتيبة عن أبي محمد الهذلي عن علي.\nقلت: وأبو محمد هذا - أو أبو المودع، أو أبو المورع، وقيل: أبو المروع -؛ قال الحسيني:\n\"مجهول\"؛ كما في \"التعجيل\"؛ وقال الذهبي في كنيته الأولى والثالثة:","vol":"11","page":758},{"text":"\"لا يعرف\".\nقلت: وذلك؛ لأنه لم يرو عنه غير الحكم بن عتيبة.\nوأما قول الهيثمي في \"المجمع\" (٥/ ١٧٣) - بعدما عزاه لأحمد وابنه -:\n\"ولم أجد من وثقه، وقد روى عنه جماعة\".\nفهو خطأ، قلده فيه الشيخ المناوي في \"الجامع الأزهر\" (٣/ ١٠٧/ ١)؛ يتبين ذلك لكل من رجع إلى ترجمته في \"تعجيل المنفعة\".\nهذا؛ ويغلب على ظني أنه ثعلبة بن يزيد المترجم في \"التهذيب\"؛ فقد رأيت الحديث في \"طبقات الأصبهانيين\" لأبي الشيخ (ص ٢٣٣- ظاهرية) من طريق أبان بن تغلب عن الحكم بن عتيبة عن ثعلبة بن يزيد عن علي بن أبي طالب به دون الاستثناء.\nوكذا رواه الطحاوي في \"المشكل\" (٣/ ١٥) بالاستثناء.\nويؤيد ذلك: أن ثعلبة هذا كوفي يروي عن علي، وعنه الحكم وغيره؛ قال ابن حبان في \"الضعفاء\" (١/ ٢٠٧):\n\"كان غاليًا في التشيع، لا يحتج بأخباره التي ينفرد بها عن علي\".\nثم تناقض فأورده في \"الثقات\" (٤/ ٩٨ - دائرة المعارف) من روايته عن علي، وعنه حبيب بن أبي ثابت! وقال الحافظ المزي في \"التهذيب\" (٤/ ٣٩٩ - الرسالة):\n\"قال البخاري: في حديثه نظر، لا يتابع في حديثه. روى له النسائي في","vol":"11","page":759},{"text":"\"مسند علي\" وقال: ثقة\".\nواعلم أن الشيخ أحمد شاكر ﵀ قد حسن إسناد الحديث في تعليقه على \"المسند\" (٢/ ٦٩)؛ مع أنه نقل قول الذهبي المتقدم في أبي محمد:\n\"لا يعرف\"! ولكنه عقب عليه بقوله:\n\"وأنا أرى أن التابعين على الستر والثقة حتى نجد خلافهما\"!!\nقلت: وعلى هذا جرى في كثير من أحاديث \"المسند\"! وهو توسع غير محمود عندي؛ لأن النفس لا تطمئن لكون التابعي أيًا كان على الستر والثقة؛ لأننا نخشى في روايته غير اتهامه في نفسه، وهو احتمال أن يكون ضعيفًا في حفظه، فلو أنه اشترط إلى ذلك أن يكون معروفًا برواية جمع من الثقات عنه، ولم يتبين في حديثه ما يضعف به من الخطأ والمخالفة للثقات؛ لكان مقبولًا. والله أعلم.\nثم رأيت الحديث قد أخرجه الطبري في \"تهذيب الآثار\" (١/ ٣٩/ ٩٠) من طريق أبان بن تغلب به؛ إلا أنه قال: ثعلبة بن يزيد، أو يزيد بن ثعلبة ... وذكر الاستثناء، ثم قال:\n\"وهذا خبر - عندنا - صحيح سنده، وقد يجب أن يكون على مذهب الآخرين سقيمًا غير صحيح، وذلك؛ أنه خبر لا يعرف لبعض ما فيه مخرج عن علي عن النبي - ﷺ - يصح إلا من هذا الوجه. وأخرى: أن في إسناده شكًا فيمن حدث عن علي رحمة الله عليه؛ أثعلبة بن يزيد هو أم يزيد بن ثعلبة؟ والثالثة: أن الذي فيه من ذكر (التاجر) إنما روي عن علي موقوفًا عليه من كلامه غير مرفوع إلى النبي - ﷺ -، وبخلاف اللفظ الذي فيه\"!","vol":"11","page":760},{"text":"ثم ساق عدة روايات موقوفة على علي ﵁، وأتبعها بقوله:\n\"وقد وافق عليًا رحمة الله عليه في روايته عن رسول الله - ﷺ - بذم التجارة جماعة من الصحابة، نذكر ما صح عندنا من ذلك سنده\".\nثم ساق عدة أحاديث في أن التجار هم الفجار إلا من بر وصدق، ونحو ذلك، وبعضها مخرج في \"الصحيحة\" (٣٦٦) .\nولكن إن كان هذا يشهد لما في حديث الترجمة من ذكر التاجر؛ فإنه لم يجب عن الأمر الآخر الذي أورده هو على نفسه؛ وهو الشك في الراوي عن علي: ثعلبة ابن يزيد أو العكس؟! فإن كان الأول؛ فقد عرفت البخاري وغيره فيه، وإن كان الآخر فمن هو؟ ولا نعلم في الرواة من يسمى يزيد بن ثعلبة.\nولا يخفى أن الطبري ﵀ لا تتم دعواه إلا بعد أن يجيب عن الشك المذكور بترجيح أحد طرفيه، ثم بيان أن الذي رجحه ثقة عند المحدثين! وهذا ما لم يفعله، فنحن على الضعف الذي ظهر لنا، حتى يتبين لنا ما يضطرنا إلى الانتقال إلى ما ذهب إليه الإمام الطبري من الصحة. والله أعلم.\n(تنبيه): قوله: \"المسبوقون\"! كذا في رواية الطيالسي وأحمد في الموضع الأول. وفي الرواية الأخرى له وابنه عبد الله:\n\"المسوفون\"؛ وكذا في رواية ثعلبة عند الطحاوي؛ خلافًا لرواية الطبري عنه؛ فإنها باللفظ الأول.\nوهذا الاختلاف مما قد يزيد في ضعف الحديث؛ لأنه يدل على أن راويه لم يضبطه. والعلم عند الله تعالى.","vol":"11","page":761},{"text":"<span data-type=\"title\" id=toc-5466>٥٤٤٨ </span>- «يمحو الله ما يشاء)؛ إلا الشقاوة، والسعادة، والحياة، والموت) .\nضعيف\nأخرجه الطبراني في \"الأوسط\" (رقم ٩٦٢٦ - مصورتي) من طريق محمد بن جابر عن ابن أبي ليلى عن نافع عن ابن عمر قال: سمعت النبي - ﷺ - يقول: ... فذكره. وقال:\n\"لم يروه عن ابن أبي ليلى إلا محمد بن جابر، ولا رواه عن نافع إلا ابن أبي ليلى\".\nقلت: وهو محمد بن عبد الرحمن بن أبي ليلى الكوفي الفقيه، وهو صدوق سيىء الحفظ جدًا؛ كما قال الحافظ في \"التقريب\".\nونحوه الراوي عنه: محمد بن جابر - وهو الحنفي اليمامي -؛ قال الحافظ أيضًا:\n\"صدوق، ذهبت كتبه؛ فساء حفظه وخلط كثيرًا، وعمي فصار يلقن، ورجحه أبو حاتم على ابن لهيعة\".\nوبه وحده أعله الهيثمي، فقال في \"المجمع\" (٧/ ٤٣):\n\"وهو ضعيف من غير تعمد كذب\".\nولذلك؛ جزم السيوطي في \"الدر المنثور\" (٤/ ٦٦) بأن سنده ضعيف، وعزاه لابن مردويه أيضًا.\nوتبعه على ذلك الشوكاني في \"فتح القدير\" (٣/ ٨٥) .","vol":"11","page":762},{"text":"ويحتمل عندي احتمالًا قويًا أن أصل الحديث الموقوف على ابن عباس؛ أخطأ في إسناده ورفعه: محمد بن جابر عن ابن أبي ليلى؛ فقد خالفه سفيان وغيره من الثقات فرووه عن ابن أبي ليلى عن المنهال بن عمرو عن سعيد بن جبير عن ابن عباس به موقوفًا.\nأخرجه ابن جرير في \"التفسير\" (١٦/ ٤٧٨ - شاكر) . ونسبه السيوطي لعبد الرزاق أيضًا، والفريابي، وابن المنذر، وابن أبي حاتم، والبيهقي في \"الشعب\".\nوقد رواه ابن جرير عن مجاهد أيضًا مقطوعًا. وسنده صحيح.\nوكأنه تلقاه عن ابن عباس ﵁ فإنه من تلامذته.\nوثبت خلافه عن عمر وغيره، فروى ابن جرير (١٦/ ١٨١-١٨٢) من طريق أبي حكيمة عن أبي عثمان النهدي:\nأن عمر بن الخطاب قال - وهو يطوف بالبيت ويبكي -: اللهم! إن كنت كتبت علي شقوة أو ذنبًا؛ فامحه؛ فإنك تمحو ما تشاء وتثبت، وعندك أم الكتاب، فاجعله سعادة ومغفرة.\nورواه البخاري في \"التاريخ الكبير\" (٤/ ٦٣) في ترجمة عصمة أبي حكيمة هذا. وقد قال فيه ابن أبي حاتم (٣/ ٢/ ٢٠) عن أبيه:\n\"محله الصدق\".\nوذكره ابن حبان في \"الثقات\".\nوالظاهر أنه قد توبع؛ فقد رواه ابن جرير من طريق معتمر عن أبيه عن أبي حكيمة عن أبي عثمان، وأحسبني قد سمعته من أبي عثمان مثله.","vol":"11","page":763},{"text":"وأبو المعتمر: اسمه سليمان بن طرخان التيمي، وهو ثقة من رجال الشيخين.\nثم روى ابن جرير من طريق شريك عن هلال بن حميد عن عبد الله بن عكيم عن عبد الله أنه كان يقول:\nاللهم! إن كنت كتبتني في السعداء؛ فأثبتني في السعداء؛ فإنك تمحو ما تشاء وتثبت، وعندك أم الكتاب.\nورجاله ثقات؛ لولا ضعف حفظ شريك؛ لكنه يتقوى بطريق حماد بن سلمة عن خالد الحذاء عن أبي قلابة عن ابن مسعود ﵁ أنه كان يقول:\nاللهم! إن كنت كتبتني في أهل الشقاوة؛ فامحني، وأثبتني في أهل السعادة.\nرواه ابن جرير، والطبراني في \"الكبير\" (٨٨٤٧) .\nورجاله ثقات رجال مسلم إلا أن أبا قلابة لم يدرك ابن مسعود؛ كما قال الهيثمي (١٠/ ١٨٥)، ولكنه شاهد قوي للطريق الموصولة قبله. والله أعلم.\nولعل الواسطة بينهما أبو وائل شقيق بن سلمة؛ فقد روى الأعمش عنه:\nأنه كان يكثر أن يدعو بهؤلاء الكلمات.\nرواه ابن جرير بسند صحيح عنه.\nوكان أبو وائل من أعلم أهل الكوفة بحديث ابن مسعود.\nواعلم أن المفسرين اختلفوا اختلافًا كثيرًا في تفسير آيتي (الرعد): (لكل","vol":"11","page":764},{"text":"أجل كتاب. يمحو الله ما يشاء ويثبت وعنده أم الكتاب) على أقوال كثيرة، استوعبها الشوكاني في \"الفتح\"، وذكر بعضها ابن جرير، ثم ابن كثير، واختار هذا ما هو أقرب للسياق؛ فقال:\n\"أي: لكل كتاب أجل، يعني: لكل كتاب أنزله الله من السماء مدة مضروبة عند الله، ومقدار معين، فلهذا: (يمحو الله ما يشاء): منها: (ويثبت)؛ يعني: حتى نسخت كلها بالقرآن الذي أنزله الله على رسوله صلوات الله وسلامه عليه\".\nفالمحو والإثبات فيهما خاص بالأحكام في الكتب المتقدمة أو في الشريعة المحمدية، ينسخ منها ما يشاء، ويثبت ما يشاء.\nوهو يلتقي مع ما رواه ابن جرير (١٦/ ٤٨٥) وغيره بسند فيه ضعف عن ابن عباس: (يمحو الله ما يشاء)، قال:\nمن القرآن؛ يقول: يبدل الله ما يشاء فينسخه، ويثبت ما يشاء فلا يبدله. (وعنده أم الكتاب)، يقول: وجملة ذلك عنده في أم الكتاب، الناسخ والمنسوخ، وما يبدل، كل ذلك في كتاب.\nوقد وجدت ما يقويه من رواية عكرمة عن ابن عباس، من وجهين عن عكرمة:\nالأول: رواه يزيد النحوي عنه ابن عباس؛ في قوله:\n(ما ننسخ من آية أو ننسها نأت بخير منها أو مثلها)، وقال: (وإذا بدلنا آية مكان آية والله أعلم بما ينزل ...) الآية، وقال: (يمحو الله ما يشاء ويثبت وعنده أم الكتاب)؛ فأول ما نسخ من القرآن القبلة ... الحديث.","vol":"11","page":765},{"text":"رواه النسائي أواخر \"الطلاق\"، وأبو داود مختصرًا.\nوإسناده حسن؛ كما هو مبين في \"الإرواء\" (٧/ ١٦١/ ٢٠٨٠) .\nوالآخر: رواه سليمان التيمي عن عكرمة عن ابن عباس ﵄؛ في قول الله ﷿:\n(يمحو الله ما يشاء)، قال: من أحد الكتابين؛ هما كتابان يمحو الله ما يشاء من أحدهما ويثبت. (وعنده أم الكتاب)؛ أي: جملة الكتاب.\nرواه ابن جرير (١٦/ ٤٨٠،٤٨١)، والحاكم (٢/ ٣٤٩) . وقال:\n\"صحيح غريب\". ووافقه الذهبي.\nقلت: وفي رواية لابن جرير (١٦/ ٤٩١) من طريق علي عن ابن عباس:\n(وعنده أم الكتاب)، يقول: وجملة ذلك عنده في أم الكتاب؛ الناسخ والمنسوخ،، وما يبدل وما يثبت، كل ذلك في كتاب.\nوفي سنده انقطاع وضعف.\nثم اعلم أنه - وإن كان المحو والإثبات في الآية خاصًا بالأحكام الشرعية؛ كما تقدم -؛ فليس في الشرع ما ينفيهما في غيرها، بل إن ظواهر بعض النصوص تدل على خلاف ذلك؛ كمثل قوله - ﷺ -:\n\"لا يرد القضاء إلا الدعاء، ولا يزيد في العمر إلا البر\"؛ وهو حديث حسن مخرج في \"الصحيحة\" (١٥٤) . وقوله - ﷺ -:\n\"من أحب أن يبسط له في رزقه، وأن ينسأ له في أثره (وفي بعض الطرق:","vol":"11","page":766},{"text":"في آجله)؛ فليصل رحمه\". متفق عليه، وهو مخرج في المصدر السابق برقم (٢٧٦) .\nوقد صح عن ابن عباس أنه قال:\nلا ينفع الحذر من القدر، ولكن الله يمحو بالدعاء ما يشاء من القدر.\nأخرجه الحاكم (٢/ ٣٥٠) . وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nإذا عرفت ما تقدم؛ فاعلم أن المحو المذكور والزيادة في الرزق والعمر؛ إنما هو بالنسبة للقضاء أو القدر المعلق، وأما القضاء المبرم المطابق للعلم الإلهي؛ فلا محو ولا تغيير، كما كنت شرحت ذلك في تعليقي على \"مختصر مسلم\" للمنذري (ص ٤٧٠)؛ فراجعه فإنه هام!\nثم رأيت القرطبي قد أشار إلى ذلك في تفسيره \"الجامع\"، فقال (٥/ ٣٣٢):\n\"والعقيدة: أنه لا تبديل لقضاء الله، وهذا المحو والإثبات مما سبق به القضاء، وقد تقدم أن من القضاء ما يكون واقعًا محتومًا - وهو الثابت -، ومنه ما يكون مصروفًا بأسباب - وهو الممحو - والله أعلم. قال الغزنوي (١):\nوعندي: أن ما في اللوح خرج عن الغيب؛ لإحاطة بعض الملائكة، فيحتمل التبديل؛ لأن إحاطة الخلق بجميع علم الله محال، وما في علمه من تقدير الأشياء\n_________\n(١) قلت: الظاهر أنه عالي بن إبراهيم بن إسماعيل الغزنوي، الملقب بـ (تاج الشريعة)، فقيه حنفي مفسر، له \" تفسير التفسير \"، أبدع فيه؛ كما قال غير واحد، توفي سنة (٥٨٢)؛ كما في \" الأعلام \".","vol":"11","page":767},{"text":"لا يبدل\".\nوإذا عرفت هذا؛ سهل عليك فهم كثير من النصوص المرفوعة والآثار الموقوفة، وقد تقدم بعضها، وتخلصت من الوقوع في تأويلها. والله الهادي.\nثم وقفت على كلام جيد لشيخ الإسلام ابن تيمية، يؤيده ما ذهبت إليه في \"مجموع الفتاوى\" (٨/ ٥١٦-٥١٨،٥٤٠،٥٤١) و(١٤/ ٤٨٨-٤٩٢)، فراجعه؛ فإنه مهم!\n<span data-type=\"title\" id=toc-5467>٥٤٤٩ </span>- «يمحو الله ما يشاء ويثبت)؛ قال: يمحو من الرزق ويزيد فيه، ويمحو من الأجل ويزيد فيه) .\nضعيف جدًا\nرواه ابن سعد في \"الطبقات\" (٣/ ٥٧٤): أخبرنا عفان ابن مسلم قال: أخبرنا همام بن يحيى عن الكلبي في قوله: (يمحو الله ما يشاء ويثبت) قال: ... فذكره. فقلت: من حدثك؟ قال: حدثني أبو صالح عن جابر بن عبد الله بن رئاب الأنصاري عن النبي - ﷺ -.\nورواه ابن جرير (١٦/ ٤٨٤-٤٨٥) من طريق أخرى عن عفان به.\nوهذا إسناد ضعيف جدًا، إن لم يكن موضوعًا؛ آفته الكلبي هذا؛ فإنه سبئي متهم بالكذب، بل قد اعترف هو بذلك.\nفروى ابن حبان (٢/ ٢٥٤): أخبرنا عبد الملك بن محمد قال: حدثنا عمر ابن شبة قال: حدثنا أبو عاصم قال: قال لي سفيان الثوري: قال لي الكلبي:\nما سمعته مني عن أبي صالح عن ابن عباس؛ فهو كذب.","vol":"11","page":768},{"text":"ورجال هذا الإسناد ثقات؛ على ضعف في عبد الملك هذا - وهو الرقاشي -، وليس لفظه صريحًا بالاعتراف المذكور، لا سيما وقد رواه ابن أبي حاتم (٣/ ٢٧١):أخبرنا عمر بن شبة بلفظ: زعم لي سفيان الثوري قال: قال لنا الكلبي:\nما حدثت (١) عني عن أبي صالح عن ابن عباس؛ فهو كذب؛ فلا تروه.\nوهذا إسناد صحيح؛ فهو يحتمل أن الكذب من أبي صالح؛ وهو المسمى (باذام) أو (باذان) مولى أم هانىء وهو صاحب التفسير الذي رواه عن ابن عباس، ورواه عنه الكلبي هذا؛ كما في \"طبقات ابن سعد\" (٦/ ٢٩٦)، وهو ضعيف، أو أشد. انظر \"سلسلة الأحاديث الضعيفة\" (رقم ٢٢٥)، فكأن الكلبي يتهم بذلك أبا صالح نفسه! ويرجح هذا رواية أخرى عند ابن حبان أيضًا (٢/ ٢٥٥) بإسناده المتقدم بلفظ:\n.. عن سفيان قال: قال لي الكلبي: قال لي أبو صالح: كل ما حدثتك فهو كذب.\nويقويه رواية يحيى بن سعيد عن سفيان قال: قال لي الكلبي: قال لي أبو صالح: كل شيء حدثتك؛ فهو كذب.\nأخرجه البخاري في \"التاريخ الكبير\" (١/ ١/ ١٠١): قال لنا علي: حدثنا يحيى بن سعيد.\nوكذلك رواه في \"التاريخ الصغير\" (ص ١٥٨) .\nوهذا إسناد صحيح غاية؛ فهو أصح من الأول، لا سيما والرواية الأخرى منه\n_________\n(١) كذا الأصل! وفي \" تهذيب ابن حجر \" عن ابن أبي حاتم: \" عن \"، ولعله الصواب. (الناشر)","vol":"11","page":769},{"text":"بمعناه؛ فهو المعتمد.\nوقد سقط من رواية \"الميزان\" (تحقيق البجاوي) قوله: \"قال لي أبو صالح\"؛ فصارت العبارة فيه:\nكل ما حدثتك عن أبي صالح؛ فهو كذب!\nوالخلاصة: أن القائل: \"كل شيء حدثتك فهو كذب\"؛ إنما هو أبو صالح؛ وليس هو الكلبي، وإنما هو الراوي لذلك عن أبي صالح، ولذلك؛ حذر من التحديث بذلك بقوله للثوري:\nفلا تروه.\nومن البداهة في مكان: أن أبا صالح - على ضعفه - لا يدان بذلك؛ لوهاء الكلبي؛ فتنبه، ولا تتورط بما وقع في \"الميزان\"؛ كما وقع لي فيما تقدم من الكلام على الحديث (١١١) من هذه \"السلسلة\"، والمعصوم من عصمه الله تعالى!\nوجملة القول: أن حديث الترجمة ضعيف جدًا؛ لأن مداره على الكلبي عن أبي صالح، وقد عرفت وهاءهما الشديد. ولهذا؛ لم يحسن السيوطي بسكوته على الحديث في \"الدر المنثور\" (٤/ ٦٦)؛ لا سيما وقد وقع فيه:\n... عن الكلبي ﵁! فأوهم أن الكلبي صحابي! وإنما هو من صغار التابعين، والترضي خاص بالصحابة عرفًا. وأما أتباعهم فيترحم عليهم؛ وما أدري إذا كان الكلبي السبئي يستحق الترحم عليه؟!\n(تنبيه): قد ذكر أبو السعود في \"تفسيره\" من الأقوال التي قيلت في تفسير","vol":"11","page":770},{"text":"آية (يمحو الله ما يشاء ...) قول:\n\"يمحو الأجل أو السعادة والشقاوة\"، ثم قال:\n\"وبه قال ابن مسعود، وابن عمر ﵃، والقائلون به يتضرعون إلى الله أن يجعلهم سعداء، وهذا رواه جابر عن النبي ﵊\"!!\nففيه ثلاثة أخطاء:\nالأول: قوله: \"وابن عمر\"! . صوابه \"عمر\"؛ كما تقدم في الحديث الذي قبله.\nالثاني: قوله: \"رواه جابر\"؛ فليس لجابر إلا حديث الترجمة.\nالثالث: أطلق العزو لجابر؛ فأوهم أنه جابر بن عبد الله بن عمرو - لأنه المتبادر عند الإطلاق -، وليس به، وإنما هو جابر بن عبد الله بن رئاب كما تقدم، وكلاهما أنصاري؛ فتنبه!\n<span data-type=\"title\" id=toc-5468>٥٤٥٠ </span>- (يا أبا بكر! برد أمرنا وصلح) (١) .\nضعيف جدًا\nرواه ابن أبي خيثمة في \"التاريخ\" (ص ٢١ - مصورة الجامعة الإسلامية)، وابن عبد البر في \"التمهيد\" (٢٤/ ٧٣)، وابن عدي في \"الكامل\" (ق ٢٨/ ٢)، والخطابي في \"غريب الحديث\" (ق ٣٣/ ١- ظاهرية و١/ ١٨٠-١٨١- جامعة أو القرى) عن الحسين بن حريث: حدثنا أوس ابن عبد الله بن بريدة: حدثني الحسين بن واقد عن عبد الله بن بريدة عن أبيه:\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن من الأصل: \" مضى برقم (٤١١٢) \". (الناشر)","vol":"11","page":771},{"text":"أن النبي - ﷺ - لما توجه نحو المدينة؛ خرج بريدة الأسلمي في سبعين راكبًا من أهل بيته من بني سهم، فيتلقى نبي الله - ﷺ - ليلًا. فقال له:\n\"من أنت؟ \". قال: بريدة. فالتفت إلى أبي بكر، وقال:\n\"يا أبا بكر! برد أمرنا وصلح\". ثم قال:\n\"ممن؟ \". قال: من أسلم. قال لأبي بكر: \"سلمنا\". ثم قال:\n\"ممن؟ \". قال: من بني سهم. قال:\n\"خرج سهمك\".\nقلت: وهذا إسناد ضعيف جدًا؛ أوس هذا متروك؛ كما قال الدارقطني. ونحوه قول البخاري:\n\"فيه نظر\".\nوله طريق أخرى، ولكنها واهية أيضًا؛ لأنها من رواية عبد العزيز بن عمران: حدثنا أفلح بن سعيد عن سليمان بن فروة عن أبيه عن بريدة الأسلمي به مختصرًا؛ قال:\nلما أقبل رسول الله - ﷺ - في مهاجره؛ لقي ركبًا، فقال:\n\"يا أبا بكر! سل القوم ممن هم؟ \". قالوا: من أسلم. قال:\n\"سلمت يا أبا بكر! سلهم من أي أسلم؟ \". قالوا: من بني سهم. قال:\n\"ارم بسهمك يا أبا بكر! \".","vol":"11","page":772},{"text":"أخرجه البزار في \"مسنده\" (٢/ ٣٠١-٣٠٢- كشف الأستار)، وقال:\n\"لا نعلم رواه إلا بريدة، ولا نعلم له إلا هذا الطريق\"!\nكذا قال! والطريق الأولى ترد عليه. وقد أعل هذه الهيثمي في \"المجمع\" (٦/ ٥٥) بقوله:\n\"وعبد العزيز بن عمران الزهري متروك\".\n(تنبيه): كان الداعي إلى تخريج الحديث: أنني شرعت قريبًا في أواسط شهر الله المحرم سنة (١٤٠٤) في اختصار كتاب ابن قيم الجوزية: \"تحفة المودود في أحكام المولود\"، فمر بي هذا الحديث، وقد عزاه في موضع لابن أبي خيثمة، وفي آخر لأبي عمر بن عبد البر في \"الاستذكار\"؛ ساكتًا عليه فيهما، فتذكرت أن شيخه ابن تيمية كان قد ذكر طرفًا منه في كتابه \"الكلم الطيب\" الذي كنت حققته وخرجت أحاديثه، ثم طبعته سنة (١٣٨٥) في المكتب الإسلامي، ذكره مع أحاديث أخرى (ص ١٢٥-١٢٧) قائلًا:\n\"هذه الأحاديث في (الصحاح) \".\nفعلقت عليه يومئذ بأنني لم أعثر عليه، وأبديت شكي في كونه في \"الصحاح\"! والآن تأكدت من خطأ عزوه إليها، وتبينت أن إسناد الحديث ضعيف جدًا: والله تعالى هو الموفق الهادي.\nواعلم أن ابن أبي خيثمة: هو الحافظ أحمد بن زهير بن حرب النسائي البغدادي صاحب \"التاريخ الكبير\"، فالظاهر أن ابن القيم منه نقله، ومن طريقه: أخرجه ابن عبد البر في \"الاستذكار\"؛ فقد رأيته أخرجه في \"الاستيعاب\" أيضًا في ترجمة بريدة بن الحصيب ﵁ من رواية قاسم بن أصبغ قال:","vol":"11","page":773},{"text":"أخبرنا أحمد بن زهير: قال: أخبرنا حسين بن حريث عن الحسين بن واقد به، وزاد في أوله:\nكان رسول الله - ﷺ - لا يتطير، ولكن يتفاءل، فركب بريدة في سبعين راكبًا ...\nوهكذا أورده ابن القيم أيضًا في \"مفتاح دار السعادة\" - من رواية \"الاستذكار\" -:\n\"الحسين بن حريث عن الحسين بن واقد\"؛ ليس بينهما (أوس بن عبد الله) المتروك! وكأنه سقط من بعض النساخ، بدليل أنه زاد فيه - أعني: \"الاستذكار\" - عقب الحديث:\n\"قال أحمد بن زهير: قال لنا أبو عمار [قلت: هو الحسين بن حريث]: سمعت أوسًا يحدث هذا الحديث بعد ذلك عن أخيه سهل بن عبد الله عن أبيه عبد الله بن بريدة، فأعدت ثلاثًا: من حدثك؟ قال: سهل أخي\".\nقلت: فهذا صريح في أن ابن حريث سمع الحديث أولًا من أوس يحدث به عن ابن واقد، ثم سمعه بعد منه عن أخيه سهل بن عبد الله، وهو متروك أيضًا.\nفهذا يدلنا على أمرين:\nالأول: أن مدار الحديث عند ابن عبد البر في كتابيه على أوس.\nوالآخر: أن أوسًا كان يضطرب في إسناده: فمرة يرويه عن ابن واقد - وهو صدوق -، وأخرى عن أخيه سهل المتروك.\nويؤيد الأول: أن السيوطي أورد الزيادة التي عند ابن عبد البر في كتابه \"الجامع الصغير\" من رواية الحكيم، والبغوي عن بريدة.","vol":"11","page":774},{"text":"فقال المناوي في \"شرحه\" عليه:\n\"ورواه عنه قاسم بن أصبغ، وسكت عليه عبد الحق مصححًا له. قال ابن القطان: وما مثله يصحح؛ فإن فيه أوس بن عبد الله بن بريدة، منكر الحديث\".\nوقد عرفت أن الحديث عند ابن عبد البر من طريق قاسم بن أصبغ؛ ففيه إذن أوس بن عبد الله؛ وهو متروك.\nوقد خفي هذا على محقق \"الوابل الصيب\" لابن القيم - الشيخ إسماعيل الأنصاري -؛ فإنه مع كونه لم يفصح عن درجته؛ خلافًا لما نص عليه في مقدمته؛ فإنه تكلف جدًا في تأويل عزو ابن تيمية الحديث هذا لـ \"الصحاح\" كما تقدم، وقد تبعه ابن القيم في \"الوابل\"! بل وأوهم الشيخ القراء بأنه صحيح، فقال:\n\"فيمكن أن يكون مرادهما بكونه في \"الصحاح\": أنه في الأحاديث الصحيحة؛ لأن عبارة \"في الصحيح\" قد تطلق على الصحيح المقابل للحسن والضعيف، كما تطلق على ما في بعض الكتب التي التزم مؤلفوها فيها الصحة\"!!\nقلت: الإطلاق الآخر هو المتبادر والمعروف عند علماء الحديث.\nوأما الأول؛ فغير معهود إلا نادرًا جدًا، ولقرينة قوية، وإلا؛ كان تدليسًا وتضليلًا، وليس هنا في كلام الشيخين أية قرينة، بل القرينة فيه تؤكد أنه بالمعنى المعروف؛ فإن الأحاديث التي أورداها في فصل \"الفأل والطيرة\"، كلها في \"الصحاح\" بالمعنى المعهود؛ فهذا يبعد أن يكونا أراد بذلك المعنى النادر.\nثم هب أن هذا هو المراد؛ فهل الحديث صحيح الإسناد، حتى يؤول كلامهما بذاك التكلف البارد؟! نسأل الله تعالى أن يلهمنا الصدع بالحق، وأن لا تأخذنا في","vol":"11","page":775},{"text":"ذلك لومة لائم، ولا جلالة عالم.\nثم إن مما يؤكد ضعف هذا الحديث: أن أوس بن عبد الله قد خالفه في متنه قتادة - الإمام الثقة - فرواه عن عبد الله بن بريدة عن أبيه مرفوعًا بلفظ آخر، تراه مخرجًا في الكتاب الآخر: \"الصحيحة\" (٧٦٢)، فليراجعه من شاء.\n<span data-type=\"title\" id=toc-5469>٥٤٥١ </span>- (إنه سيولد لك بعدي ولد، فسمه باسمي وكنه بكنيتي. قاله لعلي) .\nمنكر بهذا اللفظ\nأورده ابن القيم في \"تحفة المودود\" (ص ٨٣-٨٤- الهندية العربية) ساكتًا عليه، فقال: وقال ابن أبي خثيمة في \"تاريخه\": حدثنا ابن الأصبهاني: حدثنا علي بن هاشم عن فطر عن منذر عن ابن الحنفية قال: قال رسول الله - ﷺ -: ... فذكره، وزاد:\nفكانت رخصة من رسول الله - ﷺ - لعلي.\nقلت: ورجاله ثقات؛ على كلام في علي بن هاشم - وهو ابن البريد -، وهو صدوق، ولكنه شيعي، وقد تكلم بعضهم فيه من قبل حفظه، فقال ابن حبان في \"الضعفاء\" (٢/ ١١٠):\n\"كان غاليًا في التشيع؛ مم يروي المناكير عن المشاهير؛ حتى كثر ذلك في رواياته، مع ما يقلب من الأسانيد\".\nوجرى على ظاهر إسناده: الأخ عبد القادر أرناؤوط؛ فقال في تعليقه على \"التحفة\" (ص ١٤٣ - دار البيان):\n\"وإسناده حسن\"!","vol":"11","page":776},{"text":"فلم يتنبه لكون ابن البريد قد خالفه الثقات في لفظه، على ما فيه من ضعف في حفظه كما تقدم، وهم:\n١- أبو أسامة حماد بن أسامة؛ قال: عن فطر به، ولفظه:\nقال علي للنبي - ﷺ -: إن ولد لي غلام بعدك؛ أسميه باسمك، وأكنيه بكنيتك؟ قال:\n\"نعم\".\nأخرجه ابن أبي شيبة في \"المصنف\" (٨/ ٦٦٨): حدثنا أبو أسامة به.\nومن طريقه: أخرجه أبو داود (٤٩٦٧)، وعن هذا البيهقي (٩/ ٣٠٩) .\n٢- وكيع بن الجراح؛ قال: حدثنا فطر به، وزاد:\nفكانت رخصة من رسول الله - ﷺ - لعلي.\nأخرجه أحمد (١/ ٩٥): حدثنا وكيع به.\n٣ و٤- قال ابن سعد في \"الطبقات\" (٥/ ٩١): أخبرنا الفضل بن دكين وإسحاق بن يوسف الأزرق قالا: حدثنا فطر بن خليفة به.\nوالفضل بن دكين: كنيته أبو نعيم.\nومن طريقه: أخرجه البيهقي، وكذا الحاكم (٤/ ٤٧٨)، وقال:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي.\nوأقول: إنما هو على شرط البخاري وحده؛ فإن فطر بن خليفة لم يخرج له","vol":"11","page":777},{"text":"مسلم شيئًا؛ علي أن البخاري روى له مقرونًا.\n٥- أبو غسان؛ قرنه الحاكم بأبي نعيم.\n٦- يحيى بن سعيد القطان: حدثنا فطر بن خليفة به.\nأخرجه الترمذي (٢٨٤٦)، وقال:\n\"هذا حديث صحيح\".\n٧- إبراهيم؛ وهو ابن موسى، أبو إسحاق الفراء الرازي.\nأخرجه البخاري في \"الأدب المفرد\" (٨٤٣) .\nقلت: فهؤلاء سبعة ثقات حفاظ قد خالفوا علي بن هاشم في لفظه؛ فلم يرفعوه إلى النبي - ﷺ -، فلوأن واحدًا منهم فقط خالفه؛ لكان كافيًا في الحكم على لفظه بالنكارة، فكيف بهم مجتمعين؟!\nوإنما يقع المرء في مثل هذا الخطأ: من فوقه عند الظاهر السند، دون إفراغ الجهد في تتبع الطرق والأسانيد والألفاظ، والنظر فيها بعين الناقد البصير! وهذا ما يفعله الجم الغفير من المشتغلين بالتخريج في العصر الحاضر، بل وفيما قبله أيضًا.\nواعلم أن الزيادة المتقدمة قد اتفق من ذكرنا من الثقات على ذكرها في الحديث دون الأول منهم، وهي صريحة في أنها رخصة خاصة بعلي ﵁، فلا يعارضها قوله - ﷺ -:\n\"تسموا باسمي، ولا تكنوا بكنيتي\". متفق عليه. وقد قال الحافظ في \"الفتح\" (١٠/ ٥٧٣):","vol":"11","page":778},{"text":"\"روينا هذه الرخصة في \"أمالي الجوهري\". وأخرجها ابن عساكر في الترجمة النبوية من طريقه، وسندها قوي\".\nوقد عزا الحديث لابن ماجه أيضًا، وهو وهم! وتقوية الحافظ لسند الحديث فيه إشعار بأنه لم يرتض إعلال البيهقي إياه بالانقطاع. وقد رد عليه ابن التركماني في \"الجوهر النقي\" بما يوضح أن لا انقطاع فيه.\nفإن قال قائل: ألا يقوي حديث الترجمة ما رواه ابن سعد (٥/ ٩١-٩٢): أخبرنا محمد بن الصلت وخالد بن مخلد قالا: حدثنا الربيع بن المنذر الثوري عن أبيه قال:\nوقع بين علي وطلحة كلام، فقال له طلحة: لا كجرأتك على رسول الله - ﷺ -! سميت باسمه، وكنيت بكنيته، وقد نهى رسول الله - ﷺ - أن يجمعهما أحد من أمته بعده؟ فقال علي: إن الجريء من اجترأ على الله وعلى رسوله، اذهب يا فلان! فادع فلانًا وفلانًا - لنفر من قريش -، قال: فجاءوا فقال: بم تشهدون؟ قالوا: نشهد أن رسول الله - ﷺ - قال:\n\"إنه سيولد لك بعدي غلام، فقد نحلته اسمي وكنيتي، ولا تحل لأحد من أمتي بعده\"؟\nوالجواب: لا؛ لأسباب:\nالأول: أن الربيع بن المنذر الثوري لا يعرف حاله؛ فقد ترجمه البخاري في \"التاريخ الكبير\"، وابن أبي حاتم، فلم يذكرا فيه جرحًا ولا تعديلًا.\nالثاني: أنه منقطع بين منذر الثوري وعلي ﵁.\nويؤكد ذلك: أن الحاكم أخرجه في \"علوم الحديث\" (ص ١٩٠) من طريق","vol":"11","page":779},{"text":"أخرى عن ابن الصلت قال فيه: عن أبيه - أظنه - عن ابن الحنفية.\nالثالث: أن لفظه مخالف أيضًا للفظ المحفوظ عن فطر بن خليفة برواية الثقات عنه كما تقدم، وكذلك هو مخالف للفظ ابن الصلت عند الحاكم؛ فإنه قال:\n.. فشهدوا أن رسول الله - ﷺ - رخص لعلي أن يجمعهما، وحرمهما على أمته من بعده.\nومثله في النكارة: ما رواه الحاكم - من طريق عبد العزيز بن الخطاب -، وأبو بكر القطيعي في زياداته في \"فضائل الصحابة\" للإمام أحمد (٢/ ٦٧٦)، ومن طريق الخطيب في \"التاريخ\" (١١/ ٢١٨)، وعنه ابن الجوزي في \"العلل المتناهية\" (١/ ٢٤٥) - من طريق الحسن بن بشر - كلاهما عن قيس بن الربيع عن ليث عن محمد بن الأشعث عن ابن الحنفية عن علي مرفوعًا مختصرًا بلفظ:\n\"يولد لك ابن؛ قد نحلته اسمي وكنيتي\". وقال ابن الجوزي:\n\"لا يصح، والحسن بن بشر منكر الحديث\".\nقلت: تعصيب الجناية به - وقد تابعه عبد العزيز بن الخطاب، كما ذكرنا، وهو صدوق عند الحافظ - مما لا يجوز.\nوإنما العلة من قيس بن الربيع؛ أو شيخه الليث - وهو ابن أبي سليم -؛ فإنهما ضعيفان.\n<span data-type=\"title\" id=toc-5470>٥٤٥٢ </span>- (ما سميتموه؟ فقلنا: محمدًا. فقال: هذا اسمي، وكنيته أبو القاسم) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (٢٥/ ١٨٧/ ٤٥٩)،","vol":"11","page":780},{"text":"وابن قانع في \"معجم الصحابة\"، والحاكم (٣/ ٣٧٤-٣٧٥) من طريق أبي شيبة إبراهيم بن عثمان عن محمد بن عبد الرحمن مولى آل طلحة عن عيسى بن طلحة: حدثتني ظئر لمحمد بن طلحة قالت:\nلما ولد محمد بن طلحة؛ أتينا به النبي - ﷺ -؛ فقال: ... فذكره.\nسكت عنه الحاكم، وكأنه لوهائه. وقد قال الذهبي عقبه:\n\"قلت: أبو شيبة واه\". وقال الهيثمي في \"المجمع\" (٨/ ٤٩):\n\"رواه الطبراني، وفيه إبراهيم بن عثمان أبو شيبة، وهو متروك\".\nوقال الحافظ في \"التقريب\": \"متروك الحديث\".\nقلت: فالعجب منه؛ كيف أورد الحديث في \"الفتح\" (١٠/ ٥٧٣) من رواية الطبراني من طريق عيسى بن طلحة.. ولم يذكر أن فيه هذا المتروك، بل إنه أوهم القراء أنه صحيح؛ لأنه احتج به لقول من قال: إن النهي الثابت في \"الصحيح\" عن التكني بكنيته - ﷺ - خاص بزمانه - ﷺ -. وقال:\n\"وهذا أقوى\".\nوأعجب من ذلك: أن الطبراني نفسه جزم في مكان آخر من \"المعجم\" (١٩/ ٢٤٢) أن النبي - ﷺ - هو الذي كناه؛ فقال في ترجمة محمد بن طلحة بن عبيد الله:\n\"ولد في عهد النبي - ﷺ -، وسماه محمدًا، وكناه أبا القاسم\"!\nثم ساق بسند آخر قصة أخرى؛ فيها نهي عمر عن أن يدعى محمدًا! وأن","vol":"11","page":781},{"text":"محمد بن طلحة قال له: أذكرك الله يا أمير المؤمنين! فوالله! لمحمد - ﷺ - سماني محمدًا.\nورواه أحمد أيضًا (٤/ ٢١٦) . وسنده صحيح.\nوليس فيه عندهما أنه كناه أبا القاسم، فهذا يؤكد بطلان ما رواه أبو شيبة من التكنية. والله أعلم.\nوقد روي خلافه؛ فقال ابن أبي خيثمة: وقيل: إن محمد بن طلحة لما ولد؛ أتى طلحة النبي ﵊، فقال: أسمه محمدًا، وأكنيه أبا القاسم. فقال:\n\"لا تجمعهما له، هو أبو سليمان\".\nذكره ابن القيم في \"التحفة\" (ص ٤٧ - هندية) .\nقلت: وهذا أولى بالصحة؛ لموافقته للأحاديث الصحيحة، وإن كنت لم أقف على إسناده (١) .\n<span data-type=\"title\" id=toc-5471>٥٤٥٣ </span>- (لا يأخذ أحدكم من طول لحيته، ولكن من الصدغين) .\nضعيف جدًا\nرواه ابن عدي (٢٦٠/ ٢)، وأبو نعيم في \"الحلية\" (٣/ ٣٢٣-٣٢٤)، والخطيب في \"تاريخه\" (٥/ ١٨٧) عن عفير بن معدان عن عطاء عن أبي سعيد الخدري مرفوعًا. وقال ابن عدي:\n\"عفير بن معدان؛ عامة رواياته غير محفوظة\". وفي \"التقريب\":\n_________\n(١) ثم وقف الشيخ - ﵀ - على إسناده، فخرّجه فيما يأتي (برقم ٥٤٦٤)، فانظره. (الناشر)","vol":"11","page":782},{"text":"\"ضعيف\".\nقلت: ولبعضه شاهد موقوف؛ أخرجه المحاملي في \"الأمالي\" (ج ١٢/ رقم ٦٥) عن ابن عباس أنه قال في قوله تعالى: (ثم ليقضوا تفثهم) قال:\nالتفث: حلق الرأس، وأخذ الشارب، ونتف الإبط، وحلق العانة، وقص الأظفار، والأخذ من العارضين، ورمي الجمار، والوقوف بعرفة والمزدلفة.\nورجاله كلهم ثقات؛ إلا أن هشيمًا كثير التدليس، وقد عنعنه؛ ولولا ذاك لحكمت على إسناده بالصحة.\nثم وجدت الإمام الطبري قد أخرج هذا الأثر في تفسير الآية المذكورة (١٧/ ١٠٩) من طريق هشيم قال: أخبرنا عبد الملك عن عطاء عن ابن عباس به.\nفقد صرح هشيم بالإخبار؛ فأمنا بذلك شر تدليسه؛ فصح إسناده والحمد لله.\nثم روى عن محمد بن كعب القرظي أنه كان يقول في هذه الآية:\n(ثم ليقضوا تفثهم): رمي الجمار، وذبح الذبيحة، وأخذ من الشاربين واللحية والأظفار، والطواف بالبيت والصفا والمروة.\nقلت: وإسناده صحيح.\nثم روى نحوه في قص اللحية عن مجاهد مثله.\nوسنده صحيح.\nوكان الباعث على تخريج حديث الترجمة ورود سؤال من أحد الإخوان السلفيين عن صحته، وأرانيه في رسالة بيده بعنوان: \"إعفاء اللحى وقص الشارب\"","vol":"11","page":783},{"text":"للشيخ عبد الرحمن بن محمد بن قاسم العاصمي الحنبلي، فأمرته أن يخرجه من \"تاريخ بغداد\"؛ فأريته ضعفه بسبب عفير بن معدان، فرأيت تخريجه في هذه \"السلسلة\" تعميمًا للفائدة، ولأنبه على بعض الأمور:\nأولًا: أن الشيخ المذكور أورد الحديث من رواية الخطيب ساكتًا عليه عقب نقله عن النووي قوله:\n\"والمختار تركها على حالها، وألا يتعرض لها بتقصير شيء أصلًا\".\nوالحديث؛ مع ضعفه حجة عليه؛ لأنه صريح في جواز الأخذ من (الصدغين) تثنية (الصدغ): جانب الوجه من العين إلى الأذن. والمراد: الشعر الذي فوقه.\nثانيًا: لم يورد جملة الصدغين؛ فلا أدري أكان ذلك عمدًا أو سهوًا؟!\nثالثًا: يبدو أن المؤلف لم يكن دقيقًا في نقل الأحاديث من مصادرها الأصيلة، ولعله كلف بعض الطلبة بنقلها، وتصحيح تجارب الرسالة؛ فقد رأيت فيها بعض الأخطاء التي لا تحتمل، فانظر إلى قوله (ص ٤):\n\"ولمسلم: قال: قال رسول الله - ﷺ -: \"خالفوا المجوس؛ لأنهم كانوا يقصرون لحاهم ويطولون الشوارب\" ... \"!\nهكذا وقعت هذه الجملة التعليلية: \"لأنهم كانوا ... \" بين الهلالين المزدوجين؛ وليست من الحديث لا عند مسلم ولا عند غيره، وإنما هي من كلام المؤلف! فكان حقها أن تقع بعد الهلالين الأخيرين. فالظاهر أن الشيخ لم يشرف بنفسه على تصحيح تجارب الرسالة.","vol":"11","page":784},{"text":"والحديث؛ قطعة من حديث أبي هريرة مرفوعًا بلفظ:\n\"جزوا الشوارب وأرخوا اللحى، خالفوا المجوس\". رواه مسلم (١/ ١٥٣) .\nوقد أورده الشيخ في الصفحة التالية (٥) دون هذه الجملة الأخيرة: \"خالفوا المجوس\"، وقدمها في الصفحة التي قبل هذه، ومعها الإدراج الذي أشرت إليه آنفًا.\nرابعًا: ذكر (ص ٧) حديث زيد بن أرقم مرفوعًا بلفظ:\n\"من لم يأخذ شاربه فليس منا\"، وقال: \"صححه الترمذي\"!\nوأقول: نص الحديث عند الترمذي (٢٧٦٢): \".. من شاربه..\" بزيادة: \"من\"، وكذلك هو في \"المشكاة\" (٤٤٣٨) برواية آخرين، وكذلك رواه ابن حبان (١٤٨١ - موارد)، والضياء المقدسي.\nولا يخفى الفرق بين هذا وبين ما وقع في الرسالة؛ فإن الأول يدل على أن الأخذ إنما هو من بعض الشارب، وليس كله كما يرى المؤلف، وذلك بقص ما طال على الشفة، وهو المراد بالحف والجز الوارد في بعض الأحاديث الصحيحة؛ كما بينته السنة العملية. وراجع لهذا \"آداب الزفاف\" (ص ١٢٠) .\nخامسًا: قال (ص ١٤): \"ورخص بعض أهل العلم في أخذ ما زاد على القبضة؛ لفعل ابن عمر\". وعلق عليه، فقال:\n\"الحجة في روايته لا في رأيه؛ ولا شك أن قول الرسول وفعله أحق وأولى بالاتباع من قول غيره أو فعله؛ كائنًا ما كان\"!\nفأقول: نعم؛ لكن نصب المخالفة بين النبي - ﷺ - وابن عمر خطأ؛ لأنه ليس","vol":"11","page":785},{"text":"هناك حديث من فعله أنه كان - ﷺ - لا يأخذ من لحيته. وقوله:\n\"وفروا اللحى\"؛ يمكن أن يكون على إطلاقه، فلا يكون فعل ابن عمر مخالفًا له، فيعود الخلاف بين العلماء إلى فهم النص. وابن عمر - باعتباره راويًا له - يمكن أن يقال: الراوي أدرى بمرويه من غيره، لا سيما وقد وافقه على الأخذ منها بعض السلف كما تقدم، دون مخالف له منهم فيما علمنا. والله أعلم.\nثم وقفت على أثر هام يؤيد ما تقدم من الأخذ، مرويًا عن السلف؛ فروى البيهقي في \"شعب الإيمان\" (٢/ ٢٦٣/ ١): أخبرنا أبو طاهر الفقيه: حدثنا أبو عثمان البصري: حدثنا محمد بن عبد الوهاب: أنبأنا يعلى بن عبيد: حدثنا سفيان عن منصور عن إبراهيم قال:\nكانوا يأخذون من جوانبها وينظفونها. يعني: الليحة.\nقلت: وهذا إسناد جيد؛ من فوق البصري كلهم ثقات من رجال \"التهذيب\".\nوأما أبو عثمان البصري؛ فهو عمرو بن عبد الله؛ كما في ترجمة محمد بن عبد الوهاب - وهو الفراء النيسابوري - من \"التهذيب\". وقد ذكره الحافظ الذهبي في وفيات سنة أربع وثلاثين وثلاث مئة، وسمى جده \"درهمًا المطوعي\"، ووصفه بأنه:\n\"مسند نيسابور\" في كتابه \"تذكرة الحفاظ\" (٤/ ٨٤٧) .\nوأما أبو طاهر الفقيه؛ فهو من شيوخ الحاكم المشهورين الذين أكثر عنهم في \"المستدرك\"، وشاركه في الرواية عنه تلميذه البيهقي؛ واسمه: محمد بن محمد ابن محمش الزيادي، أورده الذهبي في \"التذكرة\" أيضًا في وفيات سنة عشر","vol":"11","page":786},{"text":"وأربع مئة، ووصفه بأنه:\n\"مسند نيسابور العلامة\". وله ترجمة في \"طبقات الشافعية\" للسبكي (٣/ ٨٢) .\n<span data-type=\"title\" id=toc-5472>٥٤٥٤ </span>- (إن الأقلف لا يترك في الإسلام حتى يختن؛ ولو بلغ ثمانين سنة) .\nموضوع\nرواه البيهقي (٨/ ٣٢٤) من طريقين عن أبي علي محمد بن محمد بن الأشعث الكوفي: حدثني موسى بن إسماعيل بن موسى بن جعفر ابن محمد بن علي بن الحسين بن علي بن أبي طالب: حدثنا أبي عن أبيه عن جده جعفر بن محمد عن أبيه عن جده علي بن الحسين بن علي عن أبيه عن أبيه علي ﵁ قال:\nوجدنا في قائم سيف رسول الله - ﷺ - في الصحيفة ... فذكره. وقال البيهقي:\n\"وهذا حديث ينفرد به أهل البيت ﵈ بهذا الإسناد\"!\nقلت: هذا كلام لا يروي ولا يشفي.\nونحوه قول ابن القيم في \"تحفة المودود في أحكام المولود\" (ص ٥٦) - بعد أن عزاه (ص ٥٤) للبيهقي وأقره على ما قال -:\n\"حديث لا يعرف، ولم يروه أهل الحديث، ولم يخرج إلا من هذا الوجه وحده، تفرد به موسى بن إسماعيل عن آبائه بهذا السند، فهو نظير أمثاله من الأحاديث التي تفرد بها غير الحفاظ المعروفين بحمل الحديث\"!","vol":"11","page":787},{"text":"قلت: وكأنه يشير إلى أن علة الحديث جهالة موسى بن إسماعيل بن موسى هذا، وهو - وإن كان كما يشير -؛ فإني لم أجد له ذكرًا في شيء من كتب الرجال المعتمدة عندنا.\nوكذلك أبوه إسماعيل بن موسى.\nوإنما أوردهما النجاشي في \"رجاله\" (ص ١٩،٢٩٢)، ولم يزد في ترجمتيهما على أن ذكر لهما بعض الكتب من رواية محمد بن محمد بن الأشعث هذا؛ ولم يذكر فيهما جرحًا ولا تعديلًا، كما هو الغالب عليه.\nوالحقيقة التي تجب أن تقال: إن تعصيب علة الحديث بهذين الرجلين العلويين خطأ؛ لأن ابن الأشعث هذا متهم، أورده الذهبي في \"الميزان\"؛ وقال:\n\"قال ابن عدي: كتبت عنه، وحمله شدة تشيعه أن أخرج إلينا نسخة قريبًا من ألف حديث عن موسى بن إسماعيل بن موسى بن جعفر بن محمد عن أبيه عن جده عن آبائه بخط طري عامتها مناكير. فذكرنا ذلك للحسين بن علي بن الحسين بن عمر بن علي بن الحسين بن علي العلوي شيخ أهل البيت بمصر؛ فقال: كان موسى هذا جاري بالمدينة أربعين سنة، ما ذكر قط أن عنده رواية لا عن أبيه ولا عن غيره. قال السهمي:\nسألت الدارقطني عنه فقال: آية من آيات الله! وضع ذلك الكتاب، يعني: (العلويات) \".\nقلت: فهذا الأفاك هو آفة الحديث.\nفالعجب من البيهقي - ثم ابن قيم الجوزية - كيف لم يبينا ذلك؟! فلعلهما لم","vol":"11","page":788},{"text":"يستحضرا ترجمته. والله أعلم.\nهذا حال الرجل عند علمائنا.\nوأما عند الشيعة؛ فقد أورده النجاشي في \"رجاله\" (ص ٢٦٨)، فقال:\n\"ثقة، من أصحابنا، سكن مصر، له كتاب \"الحج\"؛ ذكر فيه ما روته العامة عن جعفر بن محمد ﵇ في الحج\"!!\nكذا قال! ولم يتعرض لذكر النسخة التي أشار إليها ابن عدي وما فيها من المناكير، ولا لكتابه \"العلويات\" الذي وضعه، كما شهد بذلك الإمام الدارقطني! وما ذاك إلا لتعصب الشيعة لأصحابهم، وعدم اهتمامهم بعلم أئمتنا ونقدهم إياهم، ومع ذلك؛ فإن بعض معاصريهم اليوم يدعون إلى التقريب بين السنة والشيعة! وهذا في رأيي مستحيل؛ ما لم يتفقوا معنا على القواعد العلمية الصحيحة التي لا تحابي سنيًا ولا شيعيًا، وهيهات هيهات!\nوللطرف الأول من الحديث شاهد من رواية أو الأسود قالت: سمعت منية بنت عبيد بن أبي برزة تحدث عن جدها أبي برزة عن النبي - ﷺ -: في الأقلف يحج بيت الله؟ قال:\n\"لا؛ حتى يختتن\".\nأخرجه البيهقي (٨/ ٣٢٤) . وعزاه ابن القيم لرواية ابن المنذر، وقال:\n\"هذا إسناد مجهول لا يثبت\".\nقلت: يشير إلى حال منية هذه؛ بكسر النون بعدها تحتانية؛ قال الحافظ في \"التقريب\"، و\"اللسان\":","vol":"11","page":789},{"text":"\"لا يعرف حالها\".\nقلت: وأشار إلى ذلك الذهبي في \"الميزان\"؛ بإيراده إياها في \"فصل النسوة المجهولات\".\nثم أورد في \"الكنى\" أم الأسود هذه، فقال:\n\"مولاة أبي زرعة، عن منية بنت عبيد وأم نائلة. قال النسائي في آخر \"الضعفاء\": غير ثقة\".\nثم قدر تخريجه فيما يأتي برقم (٥٥٢٦) .\n<span data-type=\"title\" id=toc-5473>٥٤٥٥ </span>- (كان يحفي شاربه) .\nضعيف جدًا\nقال الهيثمي في \"مجمع الزوائد\" (٥/ ١٦٦) وقد ذكره من حديث أم عياش:\n\"رواه الطبراني، وفيه عبد الكريم بن روح، وهو متروك\"!\nقلت: والمراد بـ (الطبراني) عند الإطلاق؛ إنما هو \"المعجم الكبير\" من \"معاجمه\" الثلاثة. على هذا جرى هو وغيره من الحفاظ، وإليه عزاه السيوطي في \"الجامع الصغير\"! ولم أره في ترجمة أم عياش من المجلد الخامس والعشرين، وقد طبع أخيرًا بهمة أخينا الفاضل حمدي عبد المجيد السلفي - جزاه الله خيرًا -، وقد أورد لها فيه (ص ٩١-٩٢) خمسة أحاديث، ليس منها حديث الترجمة؛ فلعله أورده في غيرها لمناسبة ما!\nوليس هو في \"المعجم الصغير\"؛ فإنه ليس فيه أي حديث؛ كما يستفاد من كتابي \"الروض النضير\"، وقد كنت رتبت به \"المعجم الصغير\" على أسماء","vol":"11","page":790},{"text":"الصحابة، ورتبت تحتها أحاديث كل منهم على الحروف.\nولا هو في \"المعجم الأوسط\"، وإنما فيه من الخمسة حديثان في ترجمة محمد بن أحمد بن هشام الحربي (٢/ ٢١) رقم (٥٤٠١،٥٤٠٢)، وقد كنت رقمت أحاديثه، وفهرست أسماء رواته من الصحابة، وذكرت أرقام أحاديث كل واحد منهم تحت اسمه، فلم أجد في اسم أم عياش سوى الرقمين المذكورين؛ ولكن النسخة التي فهرستها فيها - مع الأسف - خرم، وأستبعد أن يكون الحديث فيما سقط منها؛ لأن أحدًا لم يعزه \"لأوسط الطبراني\"، ولأن الحافظ ابن حجر لم يعزه في \"الإصابة\" إلا لابن منده. فالله أعلم.\nوالحديث؛ قال المناوي في \"التيسير بشرح الجامع الصغير\":\n\"إسناده ضعيف، وقول المؤلف: حسن؛ غير حسن\".\nوإنما أخذ تحسين السيوطي من الرمز له بالحسن في \"الجامع\"! والاعتماد على رموزه فيه؛ مما لا يحسن؛ لأسباب كنت ذكرتها في مقدمة كتابي: \"صحيح الجامع\" و\"ضعيف الجامع\".\nثم إن مما يحسن التنبيه عليه: أن ثاني تلك الأحاديث الخمسة قد رواه ابن ماجه أيضًا، وفيه عبد الكريم هذا، فنقل الشيخ حمدي السلفي عن \"الزوائد\" أنه قال:\n\"وعبد الكريم مختلف فيه\"!\nفهذا القول من البوصيري مؤلف \"الزوائد\" غير دقيق، وذلك؛ لأن أحدًا لم يصرح بتوثيقه، كل ما في الأمر أن ابن حبان أورده في كتاب \"الثقات\"، وقال:","vol":"11","page":791},{"text":"\"يخطىء ويخالف\".\nهكذا ذكروا في \"تهذيب المزي\" و\"تهذيبه\" للعسقلاني! وهذا في نقدي من الأمور التي ينبغي أن يؤخذ على ابن حبان في كتابه هذا \"الثقات\"؛ فإن من كان من شأنه أن يخطىء ويخالف؛ كيف يكون ثقة؟!\nإن وصفه إياه بهاتين الصفتين يجعله بكتابه \"الضعفاء\" أليق من كتابه \"الثقات\"، كما لا يخفى على أولي النهى! ولذلك؛ جزم الحافظ في \"التقريب\" بضعف عبد الكريم هذا. وقال الذهبي في \"الكاشف\":\n\"فيه لين\".\nولذلك؛ فإنه لم يحسن صنعًا حين نقل قول ابن حبان السابق دون أن يعزوه إلى كتابه \"الثقات\"، وتبعه على ذلك الخزرجي في \"الخلاصة\"؛ لأن هذا الصنيع يوهم من لا علم عنده أنه قال ذلك في كتابه \"الضعفاء\"؛ لما ذكرته آنفًا. وقد أورد فيه ابن حبان جماعة من الضعفاء؛ لقوله فيهم: \"كان يخطىء\" ونحوه. فانظر مثلًا ترجمة إسحاق بن إبراهيم (١/ ١٣٤)، وأيمن بن نابل (١/ ١٨٣)، وثابت بن زهير (١/ ٢٠٦)، والصباح بن يحيى (١/ ٣٧٧)؛ بل قال في جعفر ابن الحارث أبي الأشهب (١/ ٢١٢):\n\"كان يخطىء في الشيء بعد الشيء، ولم يكثر خطؤه حتى يصير من المجروحين في الحقيقة؛ ولكنه ممن لا يحتج به إذا انفرد، وهو من الثقات يقرب\".\nوذكر نحوه في آخرين؛ فانظر (١/ ٢٦٠،٢٦٢، ٣٥٣) .\nومما لا يرتاب فيه عارف بهذا الفن: أن قوله في الراوي:","vol":"11","page":792},{"text":"\"يخطىء ويخالف\"؛ إن لم يكن أقرب إلى الجرح من قوله في أبي الأشهب هذا:\n\".. ولم يكثر خطؤه ... \"؛ فليس هو خيرًا منه.\nوبعد؛ فإن تناقض ابن حبان في بعض الرواة معلوم عند العارفين به، فكثيرًا ما يورد الراوي الواحد في كتابيه: \"الثقات\" و\"الضعفاء\"، فهذا الراوي قريب منه؛ إلا أنه أورده في \"الثقات\"، ووصفه فيه بصفة الضعفاء!!\nوجملة القول: أن الحديث ضعيف الإسناد جدًا، ولم أجد في معناه غيره؛ اللهم؛ إلا ما رواه ابن سعد في \"الطبقات\" (١/ ٤٤٩) من طريق حماد بن سلمة قال: أخبرنا عبيد الله بن عمر عن سعيد بن أبي سعيد المقبري عن ابن جريج: أنه قال لابن عمر:\nرأيتك تحفي شاربك؟! قال:\nرأيت النبي - ﷺ - يحفي شاربه.\nقلت: وهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات رجال الشيخين؛ غير أن حماد بن سلمة إنما أخرج له البخاري تعليقًا، وقد تكلم فيه بعضهم؛ قال الحافظ في \"التقريب\":\n\"أثبت الناس في ثابت، وتغير حفظه بأخرة\". وقال الذهبي في \"الميزان\":\n\"وكان ثقة، له أوهام\". وقال في \"الكاشف\":\n\"هو ثقة صدوق يغلط، وليس في قوة مالك\".","vol":"11","page":793},{"text":"قلت: وأنا أظن أن هذا الحديث من أغلاطه؛ وذلك؛ لأن المحفوظ عن عبيد الله ابن عمر - وهو العمري المصغر - عن سعيد عن ابن جريج قال:\nقلت لابن عمر: أربع خلال رأيتك تصنعهن، لم أر أحدًا يصنعهن؟! قال: ما هي؟ قال: رأيتك تلبس هذه النعال السبتية، ورأيتك تستلم هذين الركنين اليمانيين؛ لا تستلم غيرهما، ورأيتك لا تهل حتى تضع رجلك في الغرز، ورأيتك تصفر لحيتك؟! قال:\nأما لبسي هذه النعال السبتية؛ فإن رسول الله - ﷺ - كان يلبسها، أو يتوضأ فيها، ويستحبها.\nوأما استلام هذين الركنين؛ فإني رأيت رسول الله - ﷺ - يستلمهما، لا يستلم غيرهما.\nوأما تصفيري لحيتي؛ فإني رأيت رسول الله - ﷺ - يصفر لحيته.\nوأما إهلالي إذا استوت بي راحلتي؛ فإني رأيت رسول الله - ﷺ - إذا وضع رجله في الغرز واستوت به راحلته أهل.\nأخرجه أحمد (٢/ ١٧-١٨): حدثنا يحيى عن عبيد الله به.\nقلت: ويحيى: هو ابن سعيد القطان الإمام؛ قال الحافظ:\n\"ثقة متقن حافظ، إمام قدوة\".\nقلت: فهذا هو الحديث؛ ساقه هذا الحافظ المتقن عن عبيد الله بن عمر بتمامه؛ فأخطأ عليه حماد بن سلمة، فلم يسقه بتمامه، وذكر مكان الخلة: إحفاء الشارب.","vol":"11","page":794},{"text":"وكذلك رواه الإمام مالك عن سعيد بن أبي سعيد المقبري؛ مثل رواية يحيى عن عبيد الله.\nوأخرجه الشيخان وغيرهما عن مالك به، وهو مخرج في \"صحيح أبي داود\" (١٥٥٤) .\nوكذلك رواه الطيالسي (١٩٢٨) عن العمري عن سعيد به.\nولعل أصل الحديث الذي وهم فيه حماد - على ما بينا - موقوف على ابن عمر؛ فقد علقه البخاري (١٠/ ٣٣٤ - فتح) بقوله:\n\"وكان ابن عمر يحفي شاربه، حتى ينظر إلى بياض الجلد؛ ويأخذ هذين؛ يعني: بين الشارب واللحية\".\nلكن في سنده ضعف؛ فقد قال الحافظ:\n\"وصله أبو بكر الأثرم من طريق عمر بن أبي سلمة عن أبيه قال: رأيت ابن عمر يحفي شاربه حتى لا يترك منه شيئًا. وأخرج الطبري من طريق عبد الله بن أبي عثمان: رأيت ابن عمر يأخذ من شاربه أعلاه وأسفله\".\nقلت: عمر بن أبي سلمة ضعفه جمع. وقال الحافظ:\n\"صدوق يخطىء\".\nوعبد الله بن أبي عثمان - وهو القرشي -؛ قال ابن أبي حاتم عن أبيه:\n\"صدوق؛ لا بأس بحديثه\".\nقلت: فإن صح السند إليه - كما هو الظاهر -؛ فهو جيد؛ ولكنه لا يصلح","vol":"11","page":795},{"text":"شاهدًا لرواية عمر بن أبي سلمة؛ لأن المتبادر من حديثه خلافها؛ لأن قوله: يأخذ من شاربه أعلاه وأسفله؛ صريح - أو كالصريح - في أنه كان لا يحفيه؛ وإلا؛ لو أراد الإحفاء لم يكن لقوله: أعلاه وأسفله؛ معنى كما هو ظاهر.\nوقريب من حديث ابن أبي عثمان هذا: ما رواه البيهقي (١/ ١٥١) من طريق أخرى عن ابن عمر:\nأنه كان يستعرض سبلته فيجزها، كما تجز الشاة أو يجز البعير.\nورجاله ثقات؛ غير شيخ شيخ البيهقي أبي بكر محمد بن جعفر المزكي؛ فلم أعرفه.\nلكن الظاهر أنه لم يتفرد به؛ فقد سكت عنه الحافظ في \"الفتح\" (١٠/ ٣٤٨)؛ وعزاه للطبري أيضًا، وهو في طبقة المزكي هذا بل أعلى.\nويقويه ما عند البيهقي أيضًا من طريق ابن عجلان عن عبيد الله بن أبي رافع قال:\nرأيت أبا سعيد الخدري، وجابر بن عبد الله، وابن عمر، ورافع بن خديج؛ وأبا أسيد الأنصاري، وابن الأكوع، وأبا رافع ينهكون شواربهم حتى الحلق.\nوإسناده حسن؛ إن كان شيخ ابن عجلان: عبيد الله بن أبي رافع هذا؛ فقد قال البيهقي عقبه:\n\"كذا وجدته. وقال غيره: عن عثمان بن عبيد الله بن أبي رافع، وقيل: ابن رافع\".\nوكأنه يعني بـ \"غيره\": إبراهيم بن سويد؛ فقد قال: حدثني عثمان بن","vol":"11","page":796},{"text":"عبيد الله بن رافع: أنه رأى أبا سعيد الخدري ... إلخ؛ إلا أنه لم يذكر أبا رافع معهم.\nأخرجه الطبراني (١/ ٢١٢/ ٦٦٨) . وقال الهيثمي (٥/ ١٦٦):\n\"وعثمان هذا لم أعرفه\"!\nكذا قال هنا! وقال في موضعين آخرين (٥/ ١٦٣،١٦٤):\n\"وعثمان؛ ذكره ابن أبي حاتم، ولم يضعفه\"!\nقلت: وقال (٣/ ١٥٦):\n\"روى عنه ابن أبي ذئب\".\nقلت: وإبراهيم بن سويد أيضًا - كما ترى في هذه الرواية -، وهو إبراهيم بن سويد بن حبان المدني، وهو ثقة. وهو أقوى من محمد بن عجلان، فروايته أرجح.\nوروى أيضًا إبراهيم بن طهمان: عند الطبراني (٢/ ١٩٦/ ١٧٤٠ و٤/ ٢٦٢/ ٤٢٤٠) في أثر آخر.\nفقد روى عن عثمان هذا ثلاثة من الثقات، فالنفس تطمئن لروايته، ولا سيما وقد وثقه ابن حبان (٣/ ١٧٧) . فالإسناد حسن. والله أعلم.\nلكن قد خالف ابن عمر ومن معه من الصحابة جمع آخر منهم:\nفأخرج الطبراني في \"المعجم الكبير\" (٣/ ٢٥٥/ ٣٢١٨)، والبيهقي - واللفظ له - من طريق شرحبيل بن مسلم الخولاني قال:\nرأيت خمسة من أصحاب رسول الله - ﷺ - يقصون (ولفظ الطبراني: يقمون) شواربهم، ويعفون لحاهم، ويصفرونها: أبوأمامة الباهلي، وعبد الله بن بسر، وعتبة","vol":"11","page":797},{"text":"ابن عبد السلمي، والحجاج بن عامر الثمالي، والمقدام بن معدي كرب الكندي؛ كانوا يقصون (ولفظ الطبراني: يقمون) شواربهم مع طرف الشفة.\nقلت: وإسناده جيد، كما قال الهيثمي (٥/ ١٦٧) .\nوسكت عنه الحافظ، ووقع فيه وهم فاحش؛ فإنه لم يذكر فيه قوله: كانوا يقصون ... إلخ، بل ذكره عقب رواية عبيد الله بن أبي رافع المتقدم؛ فإنه قال عقبها:\n\"لفظ الطبري. وفي رواية البيهقي: يقصون ... \" إلخ!\nفأوهم أنها رواية في حديث عبيد الله، وإنما هي من رواية شرحبيل! فلعل هذا الخلط من أحد النساخ أو الطباع.\nوإذا عرفت ما تقدم؛ يتبين لك أن الإحفاء غير ثابت عن النبي - ﷺ - فعلًا، وإنما ثبت عن بعض الصحابة، كما ثبت عن بعضهم خلافه، وهو إحفاء ما على طرف الشفة، وهو الذي من فعله - ﷺ - في شارب المغيرة كما سيأتي بعد صفحات. وهذا الإحفاء هو المراد بالأحاديث القولية الآمرة بالإحفاء وما في معناها، وليس أخذ الشارب كله؛ لمنافاته لقوله - ﷺ -:\n\"من لم يأخذ من شاربه ... \". والأحاديث يفسر بعضها بعضًا، وهو الذي اختاره الإمام مالك، ثم النووي وغيره (١)، وهو الصواب إن شاء الله تعالى.\nواختار الطحاوي الإحفاء، وأجاب عن حديث المغيرة بقوله:\n\"فليس فيه دليل على شيء؛ لأنه يجوز أن يكون النبي - ﷺ - فعل ذلك ولم\n_________\n(١) انظر \" المجموع شرح المهذب \" (١ / ٢٨٧ - ٢٨٨) . (الناشر)","vol":"11","page":798},{"text":"يكن بحضرته مقراض يقدر على إحفاء الشارب\"!\nقلت: وهذا الجواب ظاهر التكلف؛ فإن النبي - ﷺ - كان في بيته؛ لأن في الحديث - كما تقدم - أن المغيرة كان ضيفًا عليه - ﷺ - لما قص شاربه، فهل يعقل أن لا يكون عنده - ﷺ - مقراض بل مقاريض؛ إذا تذكرنا أنه كان له تسع زوجات؟!\nفلعل الطحاوي لم يستحضر ضيافة المغيرة عليه - ﷺ -، أو أنها لم تقع له، وهذا هو الأقرب الذي يقتضيه حسن الظن به؛ لأنه إنما روى الحديث مختصرًا.\nوكذلك ذكره الشوكاني (١/ ١٠١)، وقال عقبه - بعد أن حكى خلاصة كلام الطحاوي بقوله: \"قال: وهذا لا يكون معه إحفاء\" -:\n\"ويجاب عنه أنه محتمل، ودعوى أنه لا يكون معه إحفاء ممنوعة، وهو إن صح كما ذكر؛ لا يعارض تلك الأقوال منه - ﷺ -\"!\nقلت: وجواب الشوكاني أبعد عن الصواب من جواب الطحاوي؛ لأن الاحتمال المذكور باطل؛ لا يمكن تصوره من كل من استحضر قص الشارب على السواك.\nوأما ترجيح أقواله - ﷺ -؛ فهو صحيح لو كانت معارضة لفعله معارضة لا يمكن التوفيق، وليس الأمر كذلك؛ لما سبق بيانه.\nواعلم أن الباعث إلى تخريج هذا الحديث: أنني رأيت الشوكاني ذكره من حديث ابن عباس نقلًا عن ابن القيم، فارتبت في ذلك، فرجعت إلى كتابه \"زاد المعاد\"؛ فرأيته فيه بلفظ:","vol":"11","page":799},{"text":"كان يجز شاربه.\nفعرفت أنه تحرف على الشوكاني أو الناسخ أو الطابع لفظ: (يجز) إلى: (يحفي) ! ويؤكد ذلك أن ابن القيم قال عقب حديث ابن عباس هذا مباشرة:\n\"قال الطحاوي: وهذا (يعني: الجز) الأغلب فيه الإحفاء، وهو يحتمل الوجهين\".\nقلت: فلو كان لفظ الحديث: (يحفي)؛ لما صح تفسيره بما ذكر، كما هو ظاهر.\nثم اعلم أن حديث ابن عباس ورد من طريق سماك بن حرب عن عكرمة عن ابن عباس مرفوعًا بألفاظ؛ هذا أحدها.\nأخرجه الطحاوي في \"شرح المعاني\" (٢/ ٣٣٣) .\nوالثاني: بلفظ:\nكان يقص شاربه.\nأخرجه الإمام أحمد (١/ ٣٠١)، والدينوري في \"المجالسة\" (٢٦/ ٢٥-٢٦)، وعنه ابن عساكر في \"التاريخ\" (٢/ ١٦٦/ ٢)، والطبراني في \"المعجم الكبير\" (١١٧٢٥)، وزادوا:\nوكان أبوكم إبراهيم من قبله يقص شاربه.\nوالثالث: بلفظ:\nكان يقص أو يأخذ من شاربه، وكان إبراهيم خليل الرحمن يفعله.","vol":"11","page":800},{"text":"أخرجه الترمذي (٢٧٦١) من طريق إسرائيل عن سماك به.\nواللفظان قبله أخرجهما من ذكرنا من طريق حسن بن صالح عن سماك به.\nوالحسن بن صالح وإسرائيل؛ كلاهما ثقة. فالظاهر أن هذا الاختلاف في لفظه؛ إنما هو من سماك بن حرب؛ فإنه متكلم فيه إذا روى عن عكرمة؛ قال الحافظ في \"التقريب\":\n\"صدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بأخرة؛ فكان ربما يلقن\".\nأقول هذا تحقيقًا للرواية، وإلا؛ فلا فرق عندي بين هذه الألفاظ الثلاثة من حيث الدراية؛ فإن لفظ: (يجز) هو بمعنى: (يقص)، وبمعناه اللفظ الآخر: (يأخذ من شاربه)؛ فإن (من) تبعيضية؛ فهو كقوله - ﷺ -:\n\"من لم يأخذ من شاربه فليس منا\". أخرجه الترمذي وغيره وصححوه.\nوقد جاء بيان صفة الأخذ في السنة العملية؛ فإليها المرجع في تفسير النصوص القولية المختلف في فهمها؛ فإن من القواعد المقررة: أن الفعل يبين القول حتى لو كان من كلام الله تعالى.\nوإليك ما وقفت عليه من السنة:\nأولًا: عن المغيرة بن شعبة قال:\nضفت النبي - ﷺ - ذات ليلة.. وكان شاربي وفى، فقصه لي على سواك.\nرواه أبو داود وغيره. وإسناده صحيح، وهو مخرج في \"صحيح أبي داود\" (١٨٢)","vol":"11","page":801},{"text":"و\"مختصر الشمائل\" (١٤٠) .\nوفي رواية للطحاوي والبيهقي:\nفدعا بسواك وشفرة، فوضع السواك تحت الشارب، فقص عليه.\nثانيا: عن أيوب السختياني عن يوسف بن طلق بن حبيب:\nأن حجامًا أخذ من شارب النبي - ﷺ -، فرأى شيبة في لحيته ... الحديث.\nرواه ابن سعد في \"الطبقات\" (١/ ٤٣٣) .\nقلت: ورجاله ثقات؛ غير يوسف بن طلق بن حبيب؛ فلم أعرفه! ومن المحتمل أن يكون قوله: (يوسف بن) خطأ من الناسخ أو الطابع، أو محرفًا عن شيء؛ كأن يكون (أبي يوسف طلق بن حبيب)؛ فإن طلقًا هذا قد ذكر المزي في الرواة عنه من \"تهذيبه\": أيوب السختياني. فإذا ثبت هذا الاحتمال؛ فيكون الإسناد صحيحًا مرسلًا؛ فهو شاهد قوي لما قبله.\nثالثًا: عن مندل عن عبد الرحمن بن زياد عن أشياخ لهم قالوا:\nكان رسول الله - ﷺ - يأخذ الشارب من أطرافه.\nأخرجه ابن سعد (١/ ٤٤٩) .\nلكن مندل هذا - وهو ابن علي العنزي - ضعيف لسوء حفظه.\nوعبد الرحمن بن زياد لم أعرفه، ويحتمل أن يكون عبد الرحمن بن زياد؛ تابعي روى له الترمذي. أو عبد الرحمن بن زياد مولى بني هاشم، وكلاهما مقبول عند الحافظ. والله أعلم.","vol":"11","page":802},{"text":"<span data-type=\"title\" id=toc-5474>٥٤٥٦ </span>- (فما عدلت بينهما؛ يعني: في القبلة) .\nموضوع\nذكر البيهقي من حديث أبي أحمد بن عدي: حدثنا القاسم بن مهدي: حدثنا يعقوب بن كاسب: حدثنا عبد الله بن معاذ عن معمر عن الزهري عن أنس:\nأن رجلًا كان جالسًا مع النبي - ﷺ -، فجاء بني له، فقبله، وأجلسه في حجره، ثم جاءت بنيته، فأجلسها إلى جنبه، فقال النبي - ﷺ -: ... فذكره.\nكذا أورده ابن القيم في \"تحفة المودود في أحكام المولود\" (ص ٧٦ - هندية)، وكأنه ساقه بسنده لتبرأ ذمته منه. ولما بدأت في أواخر محرم ١٤٠٤ هـ باختصار الكتاب المذكور، كان من منهجي فيه أن أحذف منه لم يصح من الأحاديث والأحكام، ولما وصلت إلى هذا الحديث كان لا بد من دراسة سنده، فتبين لي أنه مما يجب حذفه؛ لأن إسناده ضعيف جدًا؛ آفته القاسم بن مهدي شيخ ابن عدي، وهو القاسم بن عبد الله بن مهدي الإخميمي؛ قال فيه الدارقطني:\n\"متهم بوضع الحديث\".\nوذكر له الذهبي حديثًا موضوعًا باطلًا، ولما حكى عن ابن عدي أنه قال: \"وهو عندي لا بأس به\" تعقبه بقوله:\n\"قلت: قد ذكرت له حديثًا باطلًا، فيكفيه\".\nقلت: وأنا أظن أن هذا الحديث من أباطيله أيضًا.\nثم وجدت له متابعًا في \"كامل ابن عدي\"، وأشار إلى تحسينه، فنقلته إلى","vol":"11","page":803},{"text":"\"الصحيحة\" (٣٠٩٨) (١) .\n<span data-type=\"title\" id=toc-5475>٥٤٥٧ </span>- (إن نطفة الرجل بيضاء غليظة، فمنها يكون العظام والعصب، وإن نطفة المرأة صفراء رقيقة، فمنها يكون الدم واللحم) .\nضعيف\nأخرجه أحمد (١/ ٤٦٥)، والطبراني في \"المعجم الكبير\" (١٠/ ٢١٣/ ١٠٣٦٠) من طريقين عن عطاء بن السائب عن القاسم بن عبد الرحمن عن أبيه قال: قال عبد الله:\nمر رسول الله - ﷺ -، فجعل الناس يقولون: هذا رسول الله. فقال يهودي: إن كان رسول الله فسأسأله عن شيء، فإن كان نبيًا علمه. فقال: يا أبا القاسم! أخبرني؛ أمن نطفة الرجل يخلق الإنسان أم من نطفة المرأة؟ فقال: ... فذكره. والسياق للطبراني؛ وزاد أحمد:\nفقام اليهودي فقال: هكذا كان يقول من قبلك.\nومن هذا الوجه: رواه البزار في \"مسنده - كشف الأستار) (ق ٢١٨/ ١ - المصورة) - ولم يسق لفظه -، وقال:\n\"لا نعلم رواه عن القاسم هكذا إلا عطاء، وعنه إلا أبو كدينة\"!\nقلت: اسمه يحيى بن المهلب البجلي، وهو صدوق من رجال البخاري؛ لكنه قد توبع؛ فإنه عند الطبراني عن حمزة الزيات - وهو من رجال مسلم - عن عطاء بن السائب.\n_________\n(١) وسبق فيها أيضًا (برقم ٢٨٨٣) . (الناشر)","vol":"11","page":804},{"text":"فالعلة من عطاء؛ فإنه كان اختلط.\nوبه أعله الهيثمي في \"المجمع\" (٨/ ٢٤١)، فقال:\n\"رواه أحمد، والطبراني، والبزار بإسنادين، وفي أحد إسناديه عامر بن مدرك، وثقه ابن حبان، وضعفه غيره، وبقية رجاله ثقات، وفي إسناد الجماعة عطاء بن السائب، وقد اختلط\"!\nقلت: في هذا التخريج تسامح كبير لا يعبر عن الواقع! فإن رواية عامر بن مدرك - عند البزار - ليس فيها هذا التفصيل الذي في رواية عطاء؛ فإن لفظ عامر:\n\"ماء الرجل أبيض غليظ، وماء المرأة أصفر رقيق، فأيهما علا؛ غلب الشبه\".\nوعامر هذا - وإن كان لين الحديث؛ فإن - لحديثه شواهد في \"صحيح مسلم\" وغيره، خرجت بعضها في \"الصحيحة\" (١٣٤٢)؛ بخلاف حديث عطاء؛ فإن ما فيه من العظام والعصب، واللحم والدم؛ لم يرد في شيء من تلك الشواهد، فكان منكرًا، ولذلك؛ خرجته هنا.\nولحديث عامر شاهد من حديث ابن عباس نحوه؛ وزاد في آخره:\n\"وإن اجتمعا؛ كان منها ومنه\". قالوا: صدقت.\nأخرجه البزار (٢٣٧٥): حدثنا السكن بن سعيد: حدثنا أبو عامر عبد الملك ابن عمرو: حدثنا إبراهيم بن طهمان عن مسلم عن مجاهد عن ابن عباس به. وقال:\n\"لا نعلمه يروى عن ابن عباس إلا من هذا الوجه، وقد روي عن غيره من وجوه، وفي حديث ابن عباس زيادة\".","vol":"11","page":805},{"text":"قلت: يشير إلى ما ذكرت من الزيادة فيما أظن. وفي ثبوتها نظر عندي؛ لمخالفته للأحاديث الصحيحة المشار إليها آنفًا (١) .\nوأيضًا فـ (مسلم) الراوي عن مجاهد؛ إن كان هو (الملائي الأعور)؛ فهو ضعيف، وإن كان هو (مسلمًا البطين)؛ فهو ثقة، وقد روى كلاهما عن مجاهد؛ كما في \"تهذيب المزي\".\nفمن الصعب - والحالة هذه - تحديد هذه - تحديد المراد منهما هنا، وبخاصة أنهما لم يذكرا في شيوخ إبراهيم بن طهمان؛ لكن الحديث بالأول منهما أشبه. والله أعلم.\nوالسكن بن سعيد - شيخ البزار - لم أعرفه!\n<span data-type=\"title\" id=toc-5476>٥٤٥٨ </span>- (يبعث يوم القيامة قوم من قبورهم؛ تأجج أفواههم نارًا. فقيل: من هو؟ قال: ألم تر أن الله يقول: (إن الذين يأكلون أموال اليتامى ظلمًا إنما يأكلون في بطونهم نارًا) ... الآية)؟! .\nموضوع\nأخرجه أبو يعلى في \"مسنده\" (٤/ ١٧٩٧)، وعنه ابن حبان في \"صحيحه\" (٢٥٨٠ - موارد)، والواحدي في \"الوسيط\" (١/ ١٥١-١٥٢/ ١) من طريق يونس بن بكير: حدثنا زياد بن المنذر عن نافع بن الحارث عن أبي برزة مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته نافع هذا أو زياد.\nوالأول: هو نفيع أبو داود الأعمى؛ كما جزم به في \"التهذيب\"، وهو متروك. وقد كذبه ابن معين؛ كما في \"التقريب\". وقال فيه ابن حبان في\n_________\n(١) وانظر \" فتح الباري \" (٧ / ٢٧٢ - ٢٧٤) . (الناشر)","vol":"11","page":806},{"text":"\"الضعفاء\" (٣/ ٥٥):\n\"كان ممن يروي عن الثقات الأشياء الموضوعات توهمًا، لا يجوز الاحتجاج به، ولا الرواية عنه إلا على جهة الاعتبار\".\nفإن قيل: فكيف روى له هذا الحديث في \"الصحيح\"؟!\nفأقول: الظاهر - والله أعلم - أنه توهم أنه غير نفيع هذا، ومع ذلك؛ فإنه لم يورده في التابعين من \"الثقات\"؛ بخلاف ما فعله في الراوي عنه: زياد بن المنذر، كما يأتي.\nوالآخر: زياد بن المنذر - وهو أبو الجارود الثقفي -؛ قال الحافظ:\n\"رافضي، كذبه يحيى بن معين\".\nقلت: وأورده ابن حبان أيضًا في \"الضعفاء\"، وقال:\n\"كان رافضيًا، يضع الحديث في مثالب أصحاب النبي - ﷺ -، ويروي في فضائل أهل البيت أشياء ما لها أصول، لا تحل كتابة حديثه\". قال الحافظ عقبه في \"التهذيب\":\n\"قلت: وفي \"الثقات\" لابن حبان: \"زياد بن المنذر. روى عن نافع بن الحارث، وعنه يونس بن بكير\". فهو هو، غفل عنه ابن حبان\".\nقلت: وفي \"الميزان\" ترجمة أخرى؛ قال عقب (ابن المنذر) المتقدم:\n\"زياد بن المنذر، أبو حازم، شيعي، ضعفه أبو حاتم، ولم يذكره ولده عبد الرحمن في كتابه\".","vol":"11","page":807},{"text":"قلت: وكذلك لم يذكره الحافظ في \"اللسان\"، فكأنه ذهب عليه، أو سقط من قلم بعض النساخ. وإنما أورده رجلًا آخر من زياداته، ونسبه (الطائي)، ثم أفاد أنه انقلب اسمه على الراوي، وأن الصواب: (المنذر بن زياد)، فلعل ابن حبان توهم أيضًا أن زيادًا هذا: هو أبو حازم الذي ضعفه أبو حاتم. والله أعلم.\nوبالجملة؛ فآفة الحديث هو أو شيخه نفيع. وبالأول أعله ابن عدي؛ فقال الحافظ في \"تخريج الكشاف\" (٤/ ٣٩) - بعد ما عزاه لـ \"صحيح ابن حبان\" -:\n\"وفي إسناده زياد أبو المنذر، كذبه ابن معين. وشيخه نافع بن الحارث، ضعيف أيضًا، وقد أورده ابن عدي في \"الضعفاء\" في ترجمة زياد، وأعله به\".\nوالحديث؛ عزاه ابن كثير لابن أبي حاتم أيضًا، وابن مردويه من الوجه المتقدم.\nوزاد عليهم السيوطي في \"الدر\" (٢/ ١٢٤): ابن أبي شيبة في \"مسنده\"، والطبراني.\nوإذا علمت حال إسناد هذا الحديث؛ فقد أساء الشيخ زكريا الأنصاري في تعليقه على \"البيضاوي\" (ق ١٠١/ ٢)؛ حيث قال:\n\"رواه ابن حبان وغيره\"!\nفسكت عنه؛ فأوهم صحته! ولعله قلد في ذلك الحافظ ابن كثير، فهو أولى بالانتقاد؛ لما عرف به أنه من الحفاظ النقاد.\nولذلك؛ اغتر بسكوته مختصر كتابه الشيخ الصابوني (١/ ٣٦١)؛ فإنه سكت عليه؛ وقد عزاه لابن مردويه فقط !! وذلك قل من جل مما يدل على مبلغ","vol":"11","page":808},{"text":"معرفة الرجل بهذا العلم.\nوكذلك أشار إلى هذا الحديث: العلامة ابن القيم في \"تحفة المودود\" (ص ١٠٣) ساكتًا عليه! وكان هو الباعث على تخريجه وتحقيق الكلام على إسناده؛ لأتمكن من الإبقاء عليه أو حذفه من \"مختصره\"، الذي أنا في صدده، فقد حذفته.\n(تنبيه): وقع الحديث في \"تفسير ابن كثير\" بلفظ: \"القوم\"! وواضح أنه خطأ مطبعي، ومع ذلك خفي على الشيخ الصابوني؛ فأورده كما وجده!\n<span data-type=\"title\" id=toc-5477>٥٤٥٩ </span>- (نظرت - يعني: ليلة أسري به -؛ فإذا أنا بقوم لهم مشافر كمشافر الإبل، وقد وكل بهم من يأخذ بمشارفهم، ثم يجعل في أفواههم صخرًا من نار يخرج من أسافلهم. قلت: يا جبريل! من هؤلاء؟ قال: هؤلاء الذين يأكلون أموال اليتامى ظلمًا؛ إنما يأكلون في بطونهم نارًا) .\nضعيف جدًا\nأخرجه ابن جرير في \"التفسير\" (٤/ ١٨٤) عن أبي هارون العبدي عن أبي سعيد الخدري قال: حدثنا النبي - ﷺ - عن ليلة أسري به قال: نظرت ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو هارون هذا - واسمه عمارة بن جوين - متروك، ومنهم من كذبه.\nوالحديث؛ عزاه السيوطي لابن أبي حاتم أيضًا، وإسناده من هذا الوجه الواهي؛ كما تراه في \"تفسير ابن كثير\" (١/ ٤٥٦) .\nوهو قطعة من الحديث الطويل جدًا في الإسراء والمعراج؛ أخرجه ابن جرير","vol":"11","page":809},{"text":"أيضًا (١٥/ ١٠-١٢)، والبيهقي في \"الدلائل\" (٢/ ١٣٦-١٤٢) من طريق أبي هارون المذكور. وقد ساقه ابن كثير بطوله في \"تفسيره\" من طريقه، وقال:\n\"وهو مضعف عند الأئمة، على غرابة الحديث وما فيه من النكارة\".\nقلت: ومما فيه قوله:\n\"ثم مضيت هنية؛ فإذا أنبأنا بنساء يعلقن بثديهن، فسمعتهن يصحن إلى الله ﷿. قلت: يا جبريل! من هؤلاء النساء؟ قال: هؤلاء الزناة من أمتك ... \" الحديث بطوله.\nوقصة النساء هذه؛ مما أشار إليه ابن القيم أيضًا في \"التحفة\" (ص ١٠٣)؛ دون أن ينبه على ضعفها، بل ساقه مساق المسلمات! والله المستعان.\n<span data-type=\"title\" id=toc-5478>٥٤٦٠ </span>- (إنكم تدعون يوم القيامة بأسمائكم وأسماء آبائكم؛ فأحسنوا أسماءكم) .\nضعيف\nأخرجه أبو داود (٤٩٤٨)، والدارمي (٢/ ٢٩٤)، وابن حبان (١٩٤٤)، والبيهقي (٩/ ٣٠٦)، وأحمد (٥/ ١٩٤)، وعبد بن حميد في \"المنتخب من المسند\" (ق ٢٩/ ١)، والبغوي في \"حديث علي بن الجعد\" (٩/ ١١٠/ ١)، ومن طريقه أبو محمد البغوي في \"شرح السنة\" (١٢/ ٣٢٧/ ٣٣٦٠)، وابن عساكر في \"التاريخ\" (٦/ ١٧/ ١ و٨/ ٥٢٩/ ٢) كلهم من طريق داود بن عمرو عن عبد الله بن أبي زكريا الخزاعي عن أبي الدرداء مرفوعًا به. وقال أبو داود - معللًا إياه بالانقطاع -:\n\"ابن أبي زكريا لم يدرك أبا الدرداء\".","vol":"11","page":810},{"text":"وتبعه جمع، فقال البيهقي عقبه:\n\"هذا مرسل؛ ابن أبي زكريا لم يسمع من أبي الدرداء\".\nوكذا قال المنذري في \"الترغيب\" (٣/ ٨٥) . وقال الحافظ في \"الفتح\" (١٠/ ٥٧٧):\n\"ورجاله ثقات؛ إلا أن في سنده انقطاعًا بين عبد الله بن أبي زكريا - راويه عن أبي الدرداء - وأبي الدرداء؛ فإنه لم يدركه\"!\nوفيما ذكره من التوثيق نظر؛ فإن داود بن عمرو فيه كلام؛ أورده الذهبي في \"الميزان\"، وقال:\n\"وثقه ابن معين. وقال العجلي: ليس بالقوي، انفرد بهذا الحديث\".\nقلت: والحافظ نفسه ضعفه في \"التقريب\" بقوله فيه:\n\"صدوق يخطىء\".\nومن هذا التحقيق؛ يتبين للباحث خطأ النووي في قوله في \"الأذكار\":\n\"روينا في \"سنن أبي داود\" بالإسناد الجيد عن أبي الدرداء ... \" فذكره!\nوكذا ابن القيم في قوله في \"تحفة المودود\" (ص ٣٦):\n\"رواه أبو داود بسند حسن\"!\nووهم مؤلف \"أسنى المطالب في أحاديث مختلفة المراتب\" وهمًا آخر أفحش من هذا؛ فقال (ص ٦١-٦٢):","vol":"11","page":811},{"text":"\"رواه البخاري\"!\nومن الغرائب: أن المناوي بعد أن نقل في \"فيض القدير\" تجويد النووي لإسناده، وتعقبه بالانقطاع الذي نقلناه آنفًا عن البيهقي وغيره، وجزم بقوله تبعًا لهم:\n\"فالحديث منقطع\"!\nعاد في كتابه الآخر \"التيسير\" - وهو مختصر الأول كما نص عليه في مقدمته - فقال:\n\"وإسناده جيد؛ كما في \"تهذيب الأسماء\" وغيره\"!\nفما أسرع ما نسي!\n<span data-type=\"title\" id=toc-5479>٥٤٦١ </span>- (يا أبا عبيدة! قتلت بنو إسرائيل ثلاثة وأربعين نبيًا من أول النهار في ساعة واحدة، فقام مئة رجل واثنا عشر رجلًا من عباد بني إسرائيل، فأمروا من قتلهم بالمعروف، ونهوهم عن المنكر، فقتلوا جميعًا من آخر النهار في ذلك اليوم، وهو الذين ذكر الله ﷿؛ يعني: قوله تعالى: (إن الذين يكفرون بآيات الله ويقتلون النبيين بغير حق ويقتلون الذين يأمرون بالقسط من الناس فبشرهم بعذاب أليم) .\nضعيف\nأخرجه ابن جرير (٣/ ١٤٤-١٤٥)، والبغوي في \"تفسيره\" (٢/ ١١٨ - المنار)، وكذا ابن أبي حاتم - كما في \"تفسير ابن كثير\" (١/ ٣٥٥) - وغيرهم من طريق محمد بن حمير قال: حدثنا أبو الحسن مولى بني أسد عن مكحول عن قبيصة بن ذؤيب عن أبي عبيدة بن الجراح قال:","vol":"11","page":812},{"text":"قلت: يا رسول الله! أي الناس أشد عذابًا يوم القيامة؟ قال:\n\"رجل قتل نبيًا، أو رجل أمر بالمنكر ونهى عن المعروف\". ثم قرأ رسول الله - ﷺ -: (إن الذين يكفرون بآيات الله ويقتلون النبيين بغير حق ويقتلون الذين يأمرون بالقسط من الناس ...)؛ إلى أن انتهى إلى: (وما لهم من ناصرين) . ثم قال رسول الله - ﷺ -: ... فذكر حديث الترجمة.\nقلت: سكت عنه ابن كثير، وهو حديث منكر عندي، وإسناده ضعيف مجهول؛ علته أبو الحسن هذا؛ فإنه مجهول؛ كما قال الذهبي في آخر \"الميزان\"، والحافظ ابن حجر في \"اللسان\".\nوبه أعله الحافظ في \"تخريج أحاديث الكشاف\" (٤/ ٢٤) .\nوأنكر من هذا الحديث: الأثر الذي ساقه ابن كثير عقب هذا من رواية [ابن] أبي حاتم عن عبد الله بن مسعود ﵁ قال:\nقتلت بنو إسرائيل ثلاث مئة نبي من أول النهار، وأقاموا سوق بقلهم من آخره. وقال في مكان آخر (١/ ١٠٢):\n\"قال أبو داود الطيالسي: حدثنا شعبة عن الأعمش عن إبراهيم عن أبي معمر عن عبد الله بن مسعود قال: ... فذكره بلفظ:\nكانت بنو إسرائيل في اليوم تقتل ثلاث مئة نبي، ثم يقيمون سوق بقلهم من آخر النهار\".\nقلت: وهذا إسناد صحيح؛ إن كان الطيالسي قد ثبت السند إليه به؛ فإنه ليس في \"مسنده\" المطبوع، وهو المفروض؛ لأنه ليس من شرطه؛ فإنه موقوف","vol":"11","page":813},{"text":"على ابن مسعود.\nفإن صح عنه؛ فهو من الإسرائيليات الباطلة التي يكذبها العقل والنقل:\nأما العقل؛ فإنه من غير المعقول أن يتوفر هذا العدد الكبير من الأنبياء في وقت واحد وبلد واحد، ويتمكن اليهود من ذبحهم ذبح النعاج قبل انتهاء النهار، وفي آخره يقيمون سوقهم! هذا من أبطل الباطل.\nوأما النقل؛ فهو قوله - ﷺ -:\n\"كانت بنو إسرائيل تسوسهم الأنبياء، كلما هلك نبي خلفه نبي ... \" الحديث؛ متفق عليه، وهو مخرج في \"الإرواء\" (٢٤٧٣) .\nفهذا صريح في أن أنبياء بني إسرائيل كان يخلف بعضهم بعضًا، ويأتي أحدهم بعد الآخر؛ كقوله تعالى: (ثم أرسلنا رسلنا تترى)؛ أي: متواترين واحدًا بعد واحد.\nنعم؛ ذلك لا ينفي أن يرسل الله أكثر من رسول - بله نبي - واحد في وقت واحد لحكمة يعلمها؛ مثل هارون مع موسى، وقوله في أصحاب القرية: (إذ أرسلنا إليهم اثنين فكذبوهما فعززنا بثالث فقالوا إنا إليكم مرسلون) .\nوأما بعث مثل ذاك العدد الضخم من الأنبياء في زمن واحد؛ فليس من سنة الله ﵎.\nولا بد من التنبيه هنا على موقفين متباينين تجاه هذا الأثر؛ من رجلين معاصرين:\nالأول: الشيخ محمد علي الصابوني مختصر \"تفسير الحافظ ابن كثير\"؛ فإن","vol":"11","page":814},{"text":"هذا الرجل؛ مع أنه صرح في المقدمة تحت عنوان: طريقة الاختصار (ص ٩) أنه اقتصر على الأحاديث الصحيحة، وحذف الضعيف منها، كما حذف الروايات الإسرائيلية!\nومع ذلك؛ فإنه لم يف بهذا، وهو أمر طبيعي بالنسبة إليه؛ فإنه ليس من رجال هذا الميدان؛ فقد أبقى في كتابه هذا \"المختصر\" كثيرًا من الأحاديث الضعيفة والواهية، والإسرائيليات المنكرة! والمثال على كل من الأمرين ظاهر بين يديك؛ فالحديث - مع ضعف إسناده الظاهر عند المحدثين ونكارته البينة عند المحققين - انطلى عليه أمره، وغره فيه أن ابن كثير لما أورده سكت عليه ولم يبين ضعفه! وخفي عليه - لجهله وبعده عن هذا العلم - أن المحدث إذا ساق الحديث بإسناده؛ فقد برئت ذمته منه.\nولذلك؛ كان من الواجب عليه أحد أمرين:\nإما أن يختصر هذا النوع من الحديث؛ فلا يورده في \"مختصره\".\nوإما أن يبين درجته إذا احتفظ به؛ وهذا مما لا سبيل له إليه؛ لما ذكرنا أنه ليس من رجال هذا العلم. ولكن إذا كان قد اغتر بسكوت ابن كثير على بعضها، وكان عاجزًا عن أن يعرف بنفسه درجة الحديث؛ فما له أورد كثيرًا من الأحاديث الضعيفة الأخرى التي بين ابن كثير بنفسه وهاءها وضعفها؛ ونقل هو ذلك عنه في الحواشي؟! خلافًا لشرطه! فانظر مثلًا الأحاديث الواردة في (المجلد الأول) صفحة (١٠٣، ١١١، ١١٩، ١٥٨، ١٩٥، ٢٢٦، ٢٧٧، ٣٦١، ٥٤٣، ٥٤٩، ٦٠٩، ٦١٣، ٦١٩، ٦٣٣) .\nفهذه الأحاديث المشار إليها كلها ضعفها ابن كثير، فأين دعوى مختصره: أنه","vol":"11","page":815},{"text":"اقتصر فيه على الأحاديث الصحيحة، وحذف الضعيف؟! فكيف وبعضها موضوع؛ كحديث (ص ٦١٩):\n\"من أعان ظالمًا؛ سلطه الله عليه\". قال ابن كثير:\n\"وهو حديث غريب\"! وهذا من تساهله كما بينته في \"الضعيفة\" (١٩٣٧) .\nعلى أن هناك أحاديث أوردها ساكتًا عليها كغالب عادته، وهي مما ضعفه ابن كثير؛ كحديث ابن مردويه في نزول آية: (الذين ينفقون أموالهم بالليل والنهار ...) في علي (١/ ٢٤٥)؛ قال ابن كثير:\n\"فيه عبد الوهاب بن مجاهد، وهو ضعيف\"!\nقلت: بل هو متروك، وكذبه الثوري؛ كما قال الحافظ.\nوحديث ابن مردويه الآخر (١/ ٥٤٠)؛ قال ابن كثير:\n\"هذا حديث غريب جدًا\"؛ وهو مخرج في \"الضعيفة\" (٤٤٣٩) .\nوعلى العكس من ذلك؛ أوهم بجهله صحة حديث عن ابن عباس ضعفه ابن كثير مرفوعًا، وصححه موقوفًا نقلًا عن الترمذي، فقال المختصر - بعد التضعيف -:\n\"وقد روي بإسناد صحيح عن ابن عباس\"! فأسقط منه قول الترمذي: \"موقوفًا\"!\nورأيته في حديث واحد في المجلد الأول من \"مختصره\" (ص ٥٦٦) قائلًا:\n\"الحديث؛ وإن كان ضعيف السند؛ ففي أحاديث الشفاعة ما يؤيده ويؤكده\"!\nكذا قال! وهو مما يدل على جهل بالغ؛ لأنه ليس في شيء من الأحاديث","vol":"11","page":816},{"text":"التي أشار إليها ما في هذا الحديث الضعيف من النكارة، ينبئك عنها طرفه الأول منه:\n\"إن ربي ﷿ استشارني في أمتي: ماذا أفعل بهم؟ فقلت: ما شئت.. فاستشارني الثانية ... \"!!\nولا أدري كيف استساغ هذا المختصر مثل هذا التعبير الذي فيه رائحة التشبيه بالعبيد: (وأمرهم شورى بينهم)؟! مع ضعف إسناده؛ فإن فيه ابن لهيعة، وهو معروف بالضعف، وله تخاليط كثيرة.\nومن جهل هذا الرجل: أنه تأول أثر ابن مسعود - المتقدم - في قتل اليهود للأنبياء بالمئات في اليوم الواحد؛ مع أنه اشترط على نفسه - كما سبق - أن يحذف الروايات الإسرائيلية، فقد أخل به أيضًا - حين أورده -، ولظهور نكارته تأوله بتأويل بارد؛ فعلق عليه بقوله (١/ ٧١):\n\"وعبارة: \"في اليوم\" لا تعني كل يوم، ولكن بعض الأيام\"!\nولقد كان الأولى به - لو كان عنده علم وبصيرة فيه - أن لا يورده؛ وفاءً بشرطه، وأن يستريح من تكلف تأويله البارد الظاهر بطلانه بداهة، لا سيما بالنسبة للفظ ابن أبي حاتم المتقدم:\n\"قتلت بنو إسرائيل ثلاث مئة نبي من أول النهار ... \"؛ فإنه أصرح في إبطال تأويله، وهو على علم به؛ فقد أورده في \"مختصره\" (١/ ٢٧٤)، دون أن يتنبه لبطلانه! والله المستعان.\nوأما الرجل الآخر المعاصر؛ فهو المدعو (عز الدين بليق)، مؤلف ما سماه بـ","vol":"11","page":817},{"text":"\"منهاج الصالحين\"، فلقد كان موقفه من هذا الأثر موقفًا آخر معاكسًا لموقف الشيخ الصابوني تمامًا؛ فإنه أنكره أشد الإنكار في أول كتابه: \"موازين القرآن الكريم\" (ص ١٣-١٤)، وكتابه الآخر: \"موازين القرآن والسنة\" (ص ٦٩) .\nوبقدر ما أصاب في إنكاره إياه؛ فقد أخطأ أقبح الخطأ في اعتباره إياه مثالًا لبعض الأحاديث الموضوعة التي وردت في كتب التفسير، وجهل أو تجاهل - لسوء طويته - أنه ليس حديثًا؛ وإنما هو من الإسرائيليات!\nفتأمل تباين موقف الرجلين من هذا الأثر، ثم تأمل كيف يلتقيان في الإساءة - بجهلهما - إلى الإسلام، وتوهمهما الأثر حديثًا، ذاك بتأويله إياه، وهذا بضربه له مثالًا للأحاديث الموضوعة، لا سيما وقد أتبعه بمثال آخر، وهو قوله - ﷺ -:\n\"خلق الله التربة يوم السبت ... \" الحديث، وهو صحيح لا غبار عليه سندًا ومتنًا؛ رواه مسلم في \"صحيحه\"! ومع ذلك جعله (بليق) مثالًا آخر للأحاديث الموضوعة! وسود لإثبات ذلك - زعم - ست صفحات (١٥-٢١) !\nوأصل ضلاله هذا؛ إنما هو من سوء الفهم، ولربما من سوء القصد - أيضًا -؛ فإنه فسر (التربة) فيه بأنها الأرض! والصواب أنها التراب، كما يدل عليه تمام الحديث واللغة، على ما بينته في آخر المجلد الرابع من \"السلسلة\" الأخرى: \"الصحيحة\" (الاستدراك ١٥) .\nومن عجيب حال هذا الرجل: أنه في الوقت الذي يطعن في عشرات الأحاديث الصحيحة في كتابه الثاني المتقدم، وبعضها متواتر؛ كأحاديث عيسى ﵇ وغيرها فهو في الوقت نفسه قد حشا كتابه \"المنهاج\" بمئات الأحاديث الضعيفة والمنكرة، وبعضها من الموضوعات، كحديث عرض الحديث","vol":"11","page":818},{"text":"على القرآن؛ فإن وافقه قبل، وإن خالفه رفض! وهو من وضع الزنادقة؛ كما بينته في غير ما موضع! وغيره كثير وكثير. فالله المستعان.\nهذا؛ وقوله في أول حديث الترجمة.\n\"أشد الناس عذابًا رجل قتل نبيًا\"؛ قد جاء بإسناد حسن عن ابن مسعود، وهو مخرج في \"السلسلة\" الأخرى برقم (٢٨١) .\n<span data-type=\"title\" id=toc-5480>٥٤٦٢ </span>- (إذا مات أحدكم؛ فقد قامت قيامته؛ فاعبدوا الله كأنكم ترونه، واستغفروه كل ساعة) (١) .\nموضوع\nأخرجه الديلمي (١/ ١/ ١٥١- زهر الفردوس) من طريق عنبسة ابن عبد الرحمن: حدثنا محمد بن زاذان عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته عنبسة هذا؛ فإنه كان يضع الحديث.\nوقد مضى له غير ما حديث موضوع؛ فانظر اسمه في فهرس المجلد الأول والثاني من هذه \"السلسلة\".\nوقريب منه: شيخه محمد بن زاذان؛ فإنه متروك، فانظر الحديث (٤٣٥،٥١٨) .\nوالحديث؛ ذكره السخاوي في \"المقاصد\" (ص ٧٥) من رواية العسكري عن أنس بلفظ:\n\"الموت القيامة، إذا مات أحدكم؛ فقد قامت قيامته، يرى ما له من خير وشر\".\n_________\n(١) سبق تخريج الشيخ - ﵀ - الحديث برقم (١١٦٦) مختصرًا. فانظره. (الناشر) .","vol":"11","page":819},{"text":"ولم يتكلم على إسناده بشيء، لا في رواية العسكري ولا في رواية الديلمي، وقد ذكرها تحت حديث:\n\"من مات؛ فقد قامت قيامته\" (ص ٤٢٨) مشيرًا إلى أنه لا أصل له بهذا اللفظ الأخير. وقال:\n\"وللطبراني من حديث زياد بن علاقة عن المغيرة بن شعبة قال:\nيقولون: القيامة القيامة، وإنما قيامة المرء موته.\nومن رواية سفيان بن أبي قيس قال:\nشهدت جنازة فيها علقمة، فلما دفن قال: أما هذا؛ فقد قامت قيامته\".\n<span data-type=\"title\" id=toc-5481>٥٤٦٣ </span>- (يدعى الناس يوم القيامة بأمهاتهم؛ سترًا من الله ﷿ عليهم) (١) .\nباطل\nرواه ابن عدي في \"الكامل\" (ق ١٧/ ٢) عن إسحاق بن إبراهيم الطبري: حدثنا مروان الفزاري عن حميد الطويل عن أنس مرفوعًا. وقال:\n\"منكر المتن بهذا الإسناد\".\nوأقره الذهبي في \"الميزان\"، وابن حجر في \"اللسان\".\nومن قبلهما ابن الجوزي في \"الموضوعات\" (٣/ ٢٤٨)؛ فإنه أورد الحديث من طريق ابن عدي، ثم قال:\n\"هذا حديث لا يصح، والمتهم به إسحاق، قال ابن عدي ... \". وقال ابن\n_________\n(١) خرّج الشيخ - ﵀ - هذا الحديث قديمًا برقم (٤٣٣)، فانظره. (الناشر)","vol":"11","page":820},{"text":"حبان في إسحاق هذا (١/ ١٣٨):\n\"منكر الحديث جدًا، يأتي عن الثقات بالأشياء الموضوعات، لا يحل كتابة حديثه إلا على جهة التعجب\".\nثم ساق له عدة أحاديث موضوعة تدل على حاله السيئة؛ فليراجعه من شاء. ولذلك؛ قال الحاكم في - \"المدخل\" كما في \"اللسان\" -:\n\"روى عن الفضيل وابن عيينة أحاديث موضوعة\".\nولذلك؛ فالحديث باطل؛ كما قال ابن القيم في \"مناره\" (ص ٥١)، قال:\n\"والأحاديث الصحيحة بخلافه، قال البخاري في \"صحيحه\": (باب ما يدعى الناس يوم القيامة بآبائهم) . ثم ذكر حديث: \"ينصب لكل غادر لواء يوم القيامة بقدر غدرته، فيقال: هذه غدرة فلان ابن فلان\".\nومن عجائب السيوطي: أنه تعقب - في \"اللآلي\" (٢/ ٤٤٩) - ابن الجوزي بقوله:\n\"قلت: له طريق آخر ... \".\nثم ساق حديث ابن عباس المتقدم برقم (٤٣٤)، وهو موضوع أيضًا؛ فيه كذاب؛ كما بينته هناك.\nولذلك؛ تعقبه ابن عراق في \"تنزيه الشريعة\" بقوله (٢/ ٣٨١):\n\"هو من طريق إسحاق بن بشر؛ وهو كذاب وضاع، فلا يصلح شاهدًا\".\nولهذا؛ فقد أساء السيوطي بتعقبه المذكور من جهة، وبسكوته عليه وفيه","vol":"11","page":821},{"text":"الكذاب من جهة أخرى، كما سكت عليه أيضًا في كتابه الآخر \"الدرر المنتثرة في الأحاديث المشتهرة\" (٨٠/ ١١٨ - تحقيق الأخ الفاضل محمد الصباغ) !\nوقريب من ذلك: ما صنعه الزرقاني في \"مختصر المقاصد الحسنة\" (٧٦/ ٢٢٢)؛ فإنه أورد الحديث، وقال:\n\"ضعيف\"!\nفأوهم أنه ليس شديد الضعف، ليس فيه من رمي بالكذب والوضع! وهذا إنما يأتي من التقليد وقلة التحقيق.\nونحوه في \"تذكرة الموضوعات\" للشيخ محمد طاهر الفتني (ص ٢٢٤) .\n<span data-type=\"title\" id=toc-5482>٥٤٦٤ </span>- (لا أجمعهما له، هو أبو سليمان) (١) .\nضعيف جدًا\nأخرجه ابن أبي خثيمة في \"التاريخ\" (٣٢٨): أخبرنا الزبير بن بكار قال: حدثني محمد بن يحيى عن إبراهيم بن أبي يحيى عن محمد بن زيد بن المهاجر بن قنفذ قال:\nلما ولد محمد بن طلحة بن عبيد الله؛ أتى به طلحة النبي - ﷺ -، فقال:\n\"أسمه محمدًا\". فقال: يا رسول الله! أكنيه أبا القاسم؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ ابن قنفذ تابعي لم يدرك القصة. وإبراهيم ابن أبي يحيى؛ الظاهر أنه إبراهيم بن أبي حية اليسع؛ فإن كنيته اليسع أبو يحيى؛ ولقبه أبو حية؛ كما في \"اللسان\". قال البخاري:\n_________\n(١) مال الشيخ - ﵀ - إلى ثبوته قبل وقوفه على إسناده، فانظر آخر الحديث (٥٤٥٢) . (الناشر)","vol":"11","page":822},{"text":"\"منكر الحديث\". وقال الدارقطني:\n\"متروك\".\nوقد أشار ابن عبد البر إلى ضعف هذا الحديث في \"الاستيعاب\".\nلكن قد صح النهي عن الجمع بين اسمه - ﷺ - وكنيته في غير هذا الحديث، كما بينته في التعليق على \"مختصر تحفة المودود\" لابن القيم بقلمي. ولم يصح أن النبي - ﷺ - كناه بأبي القاسم؛ خلافًا لما ذكره ابن عبد البر!\n<span data-type=\"title\" id=toc-5483>٥٤٦٥ </span>- (إذا كان يوم القيامة؛ خرج صائح من عند الله، فنادى بأعلى صوته: يا أمة محمد! إن الله قد عفا لكم عن حقه قبلكم، فتعافوا فيما بينكم، وادخلوا الجنة بسلام) .\nضعيف\nأخرجه ابن أبي خيثمة في \"التاريخ\" (٣٤١): حدثنا محمد ابن بشير الكندي قال: أخبرنا معن بن عيسى الأشجعي وعبد الله بن إبراهيم الغفاري عن زيد بن عبد الرحمن بن أبي نعيم الليثي عن محمد بن عبد الله بن عمرو بن عثمان بن عفان عن أبيه عن جده عن عثمان بن عفان قال: سمعت رسول الله - ﷺ - يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته زيد هذا؛ فإنه مجهول؛ كما قال الذهبي في ترجمة (عبد الله بن إبراهيم الغفاري) من \"الميزان\".\nوأورد فيها حديثين آخرين من روايته عن زيد، فقال ابن عدي:\n\"لم أسمع بزيد إلا في هذين الحديثين، ولا أعلم روى عنه إلا عبد الله بن إبراهيم\"!","vol":"11","page":823},{"text":"قلت: ويرده هذا الحديث؛ فقد روى عنه معن بن عيسى الأشجعي؛ وهو ثقة ثبت؛ حتى قال أبو حاتم:\n\"هو أثبت أصحاب مالك\".\nلكن الراوي عنه محمد بن بشير الكندي فيه كلام؛ قال يحيى:\n\"ليس بثقة\". وقال الدارقطني:\n\"ليس بالقوي\".\n<span data-type=\"title\" id=toc-5484>٥٤٦٦ </span>- (من توضأ فأسبغ الوضوء، ثم أتى الركن ليستلمه؛ خاض في الرحمة، فإذا استلمه فقال: بسم الله والله أكبر، أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله؛ غمرته الرحمة، فإذا طاف بالبيت؛ كتب الله له بكل قدم سبعين ألف حسنة، وحط عنه سبعين ألف سيئة، ورفع له سبعين ألف درجة، وشفع في سبعين من أهل بيته، فإذا أتى مقام إبراهيم، فصلى عنده ركعتين إيمانًا واحتسابًا؛ كتب الله له عتق أربعة عشر محررًا من ولد إسماعيل، وخرج من ذنوبه كيوم ولدته أمه) .\nمنكر\nأخرجه الأصبهاني في \"الترغيب\" (١٠٤/ ٢ - مصورة الجامعة الإسلامية: الثانية) من طريق عيسى بن إبراهيم الطرسوسي: حدثنا آدم بن أبي إياس: حدثنا إسماعيل بن عياش عن المغيرة بن قيس عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.","vol":"11","page":824},{"text":"قلت: وهذا إسناد ضعيف؛ المغيرة بن قيس بصري منكر الحديث؛ كما قال ابن أبي حاتم (٤/ ١/ ٢٢٧-٢٢٨) عن أبيه.\nوابن عياش ضعيف في روايته عن غير الشاميين، وهذه منها.\nوالطرسوسي؛ لم أعرفه.\n<span data-type=\"title\" id=toc-5485>٥٤٦٧ </span>- (يوشك أن تظهر فتنة لا ينجي منها إلا الله، أو دعاء كدعاء الغريق) .\nمنكر\nأخرجه الأصبهاني في \"الترغيب\" (١٢٣/ ١) من طريق يحيى ابن المتوكل عن يعقوب بن سلمة عن أبيه عن أبي هريرة مرفوعًا به.\nقلت: وهذا إسناد ضعيف بمرة؛ يحيى بن المتوكل: هو المدني أبو عقيل؛ مجمع على ضعفه. بل قال ابن حبان (٣/ ١١٦):\n\"منكر الحديث، ينفرد بأشياء ليس لها أصول من حديث النبي ﵊، لا يسمعها الممعن في الصناعة إلا لم يرتب أنها معمولة\".\nويعقوب بن سلمة: هو الليثي مولاهم المدني، وهو مجهول الحال.\nوأبوه لين الحديث؛ كما في \"التقريب\"!\nوحقه أن يقول في أبيه: إنه مجهول؛ لأنه لم يذكر له في \"التهذيب\" راويًا غير ابنه، بل ختم ترجمته فيه بقوله:\n\"لا يعرف\"، وهو الذي جزم به الذهبي في \"الميزان\".","vol":"11","page":825},{"text":"<span data-type=\"title\" id=toc-5486>٥٤٦٨ </span>- (إذا كان أول ليلة من شهر رمضان؛ نظر الله إلى خلقه، وإذا نظر الله إلى عبد؛ لم يعذبه أبدًا، ولله في كل يوم ألف ألف عتيق من النار، فإذا كانت ليلة تسع وعشرين؛ أعتق الله فيها مثل جميع ما أعتق في الشهر كله، فإذا كانت ليلة الفطر؛ ارتجت الملائكة، وتجلى الجبار بنوره - مع أنه لا يصفه الواصفون -؛ فيقول للملائكة - وهم في عيدهم من الغد -: يا معشر الملائكة - يوحي إليهم -! ما جزاء الأجير إذا أوفى عمله؟ فتقول الملائكة: يوفى أجره. فيقول الله تعالى: أشهدكم أني قد غفرت لهم) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (١٨٠/ ١)، وابن الجوزي في \"الموضوعات\" (٢/ ١٨٩-١٩٠) من طريق حماد بن مدرك: حدثنا عثمان ابن عبد الله الشامي: حدثنا مالك عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعًا به. وقال ابن الجوزي عقبه:\n\"هذا حديث موضوع على رسول الله - ﷺ -، وفيه مجاهيل، والمتهم به عثمان ابن عبد الله؛ قال ابن عدي: حدث بمناكير عن الثقات، وله أحاديث موضوعة. وقال ابن حبان: يضع على الثقات\".\nقلت: وحماد بن مدرك؛ لم أجد له ترجمة، والظاهر أنه من المجاهيل الذين أشار إليهم ابن الجوزي، وقد أقره السيوطي في \"اللآلي المصنوعة\" (٢/ ١٠٠-١٠١) .\nومع هذا كله؛ أورد المنذري هذا الحديث في \"ترغيبه\" (٢/ ٦٨-٦٩) من رواية الأصبهاني هذه! وذلك من تساهله الذي حملني على جعل كتابه إلى","vol":"11","page":826},{"text":"قسمين: \"صحيح الترغيب\" و\"ضعيف الترغيب\"؛ وقد شرحت تساهله هذا في مقدمة \"الصحيح\" بما لا تجده في غيره، وقد تم طبع المجلد الأول منه، يسر الله لنا طبع سائرها مع \"الضعيف\" (١) .\n<span data-type=\"title\" id=toc-5487>٥٤٦٩ </span>- (إذا كان أول ليلة من رمضان؛ فتحت أبواب السماء؛ فلا يغلق منها باب حتى يكون آخر ليلة من رمضان.\nفليس من عبد مؤمن يصلي ليلة؛ إلا كتب الله له ألفًا وخمس مئة حسنة بكل سجدة، ويبنى له بيت في الجنة من ياقوتة حمراء، لها ستون ألف باب [لكل باب] منها قصر من ذهب موشح بياقوتة حمراء.\nفإذا صام أول يوم من رمضان؛ غفر له ما تقدم إلى مثل ذلك اليوم من شهر رمضان.\nويستغفر له كل يوم سبعون ألف ملك من صلاة الغداة إلى أن توارى بالحجاب، وكان له بكل سجدة يسجدها في شهر رمضان بليل أو نهار شجرة يسير الراكب في ظلها خمس مئة عام) .\nموضوع\nأخرجه البيهقي في \"الشعب\" (٣/ ٣١٤/ ٣٦٣٥)، والأصبهاني في \"الترغيب\" (١٨٠/ ١) من طريق محمد بن مروان السدي عن داود بن أبي هند عن أبي نضرة العبدي وعن عطاء بن أبي رباح عن أبي سعيد الخدري مرفوعًا.\nقلت: والسدي هذا - وهو الصغير - متهم بالكذب.\n_________\n(١) ثم طبع الكتاب - بقسميه - في خمسة مجلدات بعد وفاة الشيخ - ﵀ - بقليل. (الناشر)","vol":"11","page":827},{"text":"ولست أدري لماذا لم يورد ابن الجوزي حديثه هذا في \"الموضوعات\"؟! وقد أورد له حديثًا في الصلاة على النبي - ﷺ -؛ وقال فيه:\n\"كذاب\"؛ كما تقدم برقم (٢٠٣)؛ فلعله لم يقف عليه.\nوقد أساء المنذري بإيراده إياه في \"الترغيب\" (٢/ ٦٦-٦٧) دون أن يبين حال راويه؛ فإنه لم يزد على قوله:\n\"رواه البيهقي، وقال: \"قد روينا في الأحاديث المشهورة ما يدل على هذا، أو لبعض معناه\". كذا قال ﵀\"!!\nوكأن المنذري أشار إلى نقد كلام البيهقي؛ فإنه ليس في الأحاديث المعروفة ما في هذا إلا الفقرة الأولى؛ فإنها في \"الصحيحين\" من حديث أبي هريرة نحوه.\nوقنع المنذري بالإشارة إلى تضعيفه فقط!\nوقلده المعلقون الثلاثة، فصرحوا بأنه \"ضعيف\"؛ مع أنهم عزوه للبيهقي والأصبهاني بالأرقام! ولا يحسنون إلا هذا:\nكالعيس في البيداء يقتلها الظما * * * والماء فوق ظهورها محمول.\n<span data-type=\"title\" id=toc-5488>٥٤٧٠ </span>- (إذا كان غداة الفطر؛ قامت الملائكة على أفواه الطرق فنادوا: يا معشر الناس! اغدوا إلى رب رحيم، يمن بالخير ويثيب الجزيل؛ أمركم بصوم النهار فصمتوه، فإذ أطعتم ربكم فاقبضوا أجوركم.\nفإذا صلوا نادى مناد من السماء: ارجعوا إلى منازلكم راشدين؛","vol":"11","page":828},{"text":"فقد غفرت ذنوبكم، ويسمى ذلك اليوم في السماء يوم الجائزة) .\nضعيف\nأخرجه الطبراني في \"الكبير\" (٦١٨)، والمعافى بن زكريا في \"الجليس\" (٤/ ٨٣)، والأصبهاني في \"الترغيب\" (١٨٨/ ١) من طريقين عن سعيد بن عبد الجبار [عن توبة] عن سعيد بن أوس الأنصاري عن أبيه مرفوعًا به. والزيادة للطبراني.\nوكذلك رواه الحسن بن سفيان في \"مسنده\"؛ إلا أنه قال: عن توبة أو أبي توبة.\nوكذلك أخرجه المعافى في \"الجليس\"؛ لكنه قال:\nعن أبي توبة.. بغير شك، وكذا نقله في \"الإصابة\".\nقلت: وأبو توبة - أو توبة - لم أعرفه. ومن المحتمل أن يكون هو الذي في \"الجرح\" (١/ ١/ ٤٤٦):\n\"توبة بن نمر الحضرمي المصري، وكان قاضي مصر، فلما مات استقضي عبد الله بن لهيعة، وابنته تحت ابن لهيعة. روى عن أبي عفير عن ابن عمر. روى عنه الليث بن سعد، وعمرو بن الحارث، وابن لهيعة\".\nولعله مما يرجح الاحتمال المذكور: أن الراوي عنه - سعيد بن عبد الجبار - هو حضرمي أيضًا، وهو سعيد بن عبد الجبار بن وائل الحضرمي، وهو ضعيف.\nوعلى كل حال؛ فقد روي الحديث من طريق أخرى عند الطبراني (٦١٧) من رواية عمرو بن شمر عن جابر عن أبي الزبير عن سعيد بن أوس الأنصاري به.","vol":"11","page":829},{"text":"وهذا إسناد واه بمرة؛ أبو الزبير مدلس؛ وقد عنعنه.\nلكن الآفة ممن دونه؛ فإن جابرًا هذا - وهو الجعفي - متروك.\nوعمرو بن شمر شر منه. قال الحاكم:\n\"كان كثير الموضوعات عن جابر الجعفي، وليس يروي تلك الموضوعات الفاحشة عن جابر غيره\".\nوأعله الهيثمي (٢/ ٢٠١) بالجعفي وحده، فقصر.\nومدار الطريقين على سعيد بن أوس الأنصاري، ولم أجد من ترجمه.\nووقع في \"ترغيب الأصبهاني\": سعد بن أوس ولم أجده أيضًا؛ فهو علة الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-5489>٥٤٧١ </span>- (إن الله يحب [أهل] البيت الخصب) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (٢٠٩/ ٢) من طريق ابن أبي الدنيا قال: حدثني محمد بن قدامة الجوهري: حدثنا وكيع عن سفيان عن ابن جريج: أن رسول الله - ﷺ - قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مع إعضاله؛ فإن ابن جريج - واسمه عبد الملك ابن عبد العزيز بن جريج - لم يثبت له لقاء أحد من الصحابة.\nوفي الطريق إليه محمد بن قدامة الجوهري، وفيه لين؛ كما في \"التقريب\".\nوأعله السيوطي في \"الجامع الصغير\" بالإعضال فقط! والزيادة منه.","vol":"11","page":830},{"text":"<span data-type=\"title\" id=toc-5490>٥٤٧٢ </span>- (إن الله يحب أن يرى أثر نعمته على عبده في مأكله ومشربه) .\nضعيف\nأخرجه الأصبهاني في \"الترغيب\" (٢١٠/ ١) من طريق ابن أبي الدنيا بسنده عن عبد المجيد بن عبد العزيز عن [ابن] جريج عن علي ابن زيد بن جدعان قال: قال رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ ابن جدعان تابعي معروف بالضعف.\nوابن جريج مدلس.\nوعبد المجيد بن عبد العزيز - وهو ابن أبي رواد المكي - ضعيف أيضًا. وبالغ فيه ابن حبان؛ فقال في \"الضعفاء\" (٢/ ١٦١):\n\"منكر الحديث جدًا، يقلب الأخبار، ويروي المناكير عن المشاهير؛ فاستحق الترك\"!\nوالحديث؛ أعله السيوطي في \"الجامع\" بالإرسال فقط.\nوزاد المناوي إعلاله بضعف ابن جدعان.\nواعلم أنني إنما أوردت الحديث هنا لهذه الزيادة:\n\"في مأكله ومشربه\"! لتفرد هذه الطريق بها؛ فإنها - مع ضعفها - مخالفة للطرق الأخرى التي روت الحديث موصولًا مسندًا عن ابن عمرو، ووالد أبي الأحوص دونها؛ وهما مخرجان في \"غاية المرام\" (٧٥) .","vol":"11","page":831},{"text":"<span data-type=\"title\" id=toc-5491>٥٤٧٣ </span>- (إنا أمرنا أن نأخذ الخير بأيماننا) .\nمنكر\nأخرجه الأصبهاني في \"الترغيب\" (٢١١/ ١) من طريق عبد العزيز","vol":"11","page":831},{"text":"ابن أبان: حدثنا محمد بن بشر بن بشير بن معبد الأسلمي قال: حدثني أبي عن جدي - وكان من أصحاب رسول الله - ﷺ - -:\nأنه كان بـ (أذربيجان)، فأتوا بطعام، وعندهم ناس من الدهاقين، فلما فرغوا؛ أتوا بماء يغسلون أيديهم، وأتوا بأشنان، فأخذه بيمينه، فتغامزت الدهاقين! فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد العزيز هذا؛ قال الحافظ في \"التقريب\":\n\"متروك، وكذبه ابن معين\".\nوقد خالفه في متنه: طلق بن غنام - وهو ثقة - فقال: حدثنا محمد بن بشر ابن بشير عن أبيه بشر بن بشير:\nأنه أتي بأشنان يغسل يده، فأخذه بيده اليمنى، قال: إنا لا نأخذ الخير إلا بأيماننا.\nرواه البخاري في \"التاريخ\" (١/ ٢/ ٩٦) .\nفهذا موقوف، وهو الصواب.\nوإن كان معنى المرفوع صحيحًا، يدل على ذلك حديث الأمر بالأخذ والإعطاء باليمين، وهو مخرج في الكتاب الآخر (١٢٣٦) .\n<span data-type=\"title\" id=toc-5492>٥٤٧٤ </span>- (السلطان ظل الله تعالى في الأرض، فإن أحسنوا؛ فلهم الأجر، وعليكم الشكر، وإن أساءوا؛ فعليهم الإصر وعليكم الصبر، لا يحملنكم إساءته على تخرجوا من طاعته؛ فإن الذل في طاعة الله","vol":"11","page":832},{"text":"خير من خلود في النار، لولاهم ما صلح الناس) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (ق ٢١٤/ ٢) من طريق عمرو بن عبد الغفار عن الحسن بن عمرو الفقيمي عن سعد بن سعيد الأنصاري وعبد الله بن عبد الرحمن بن معمر عن سالم بن عبد الله بن عمر عن أبيه عن عمر بن الخطاب ﵁ قال:\nقلت: يا رسول الله! أخبرني عن هذا السلطان الذي ذلت له الرقاب، وخضعت له الأجساد؛ ما هو؟ قال: ... فذكره.\nقلت: وهذا موضوع؛ آفته عمرو بن عبد الغفار؛ قال ابن عدي:\n\"اتهم بوضع الحديث\".\nوقد رواه غيره من المتهمين بإسناد آخر عن ابن عمر مرفوعًا نحوه؛ وقد مضى برقم (٦٠٤) .\n<span data-type=\"title\" id=toc-5493>٥٤٧٥ </span>- (اطلب العافية لغيرك؛ ترزقها في نفسك) .\nضعيف جدًا\nأخرجه الأصبهاني في \"الترغيب\" (٢٢٦/ ٢) من طريق محمد ابن كثير الفهري: حدثنا ابن لهيعة عن أبي قبيل عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن لهيعة ضعيف.\nلكن الآفة من الفهري هذا؛ فإنه متروك؛ قال ابن معين:\n\"ليس بثقة\". وقال ابن عدي:\n\"روى بواطيل، والبلاء منه\".","vol":"11","page":833},{"text":"<span data-type=\"title\" id=toc-5494>٥٤٧٦ </span>- (ثلاثة يتحدثون في ظل العرش آمنين، والناس في الحساب: رجل لم تأخذه [في الله] لومة لائم، ورجل لم يمد يديه إلى ما لا يحل له، ورجل لم ينظر إلى ما حرم عليه) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (٢٣٢/ ٢) من طريق غسان ابن مالك السلمي: حدثا عنبسة بن عبد الرحمن القرشي عن محمد بن رستم عن ابن عمر ﵁ مرفوعًا.\nقلت: وهذا موضوع؛ والبلاء من عنبسة هذا؛ فإنه متروك، رماه أبو حاتم بالوضع. وقال ابن حبان (٢/ ١٧٨):\n\"صاحب أشياء موضوعة، وما لا أصل له\".\nوغسان بن مالك؛ قال ابن أبي حاتم (٣/ ٢/ ٥٠) عن أبيه:\n\"ليس بالقوي، بين في حديثه الإنكار\".\nلكن روى عنه أبو زرعة الرازي؛ فهو ثقة عنده.\nوعلى كل حال؛ فالآفة من شيخه عنبسة.","vol":"11","page":834},{"text":"<span data-type=\"title\" id=toc-5495>٥٤٧٧ </span>- (يا بني أكثر من الدعاء؛ فإنه يرد القضاء المبرم. يا بني! أكثر من قول: لا إله إلا الله؛ فإنها أثقل من سبع سماوات ومن الأرضين وما فيهن. يا بني! لا تغفل عن قراءة القرآن إذا أصبحت وإذا أمسيت؛ فإن القرآن يحيي القلب الميت، وينهى عن الفحشاء والمنكر والبغي، وبالقرآن تسير الجبال. يا بني! أكثر من ذكر الموت؛ فإنك إذا أكثرت ذكر الموت: زهدت في الدنيا، ورغبت في الآخرة، وإن الآخرة","vol":"11","page":834},{"text":"هي دار القرار، والدنيا غرارة لأهلها، والمغرور من اغتر بها) .\nموضوع\nأخرجه الأصبهاني في \"الترغيب\" (٢٣٨/ ١) من طريق أبي محمد بن حيان: حدثنا أبو إسحاق بن أحمد الفارسي: حدثنا سهل بن زياد القطان عن كثير بن سليم عن أنس بن مالك ﵁ مرفوعًا.\nقلت: وهذا موضوع؛ آثار الصنع عليه ظاهرة، وهو من صنع كثير هذا؛ فقد قال فيه ابن حبان (٢/ ٢٢٣):\n\"كان ممن يروي عن أنس ما ليس من حديثه من غير رؤيته، ويضع عليه، ثم يحدث به\". ونحوه قول أبي حاتم فيما رواه ابنه عنه (٣/ ٢/ ١٥٢):\n\"ضعيف الحديث، منكر الحديث، لا يروي عن أنس حديثًا له أصل من رواية غيره\".\nوقد مضى له حديث آخر استنكره أبو زرعة برقم (١١٧) .\n<span data-type=\"title\" id=toc-5496>٥٤٧٨ </span>- (ثلاث من كن فيه؛ آواه الله في كنفه، ونشر عليه رحمته، وأدخله في محبته: من إذا أعطي شكر، وإذا قدر غفر، وإذا غضب فتر) .\nموضوع\nأخرجه الحاكم (١/ ١٢٥)، وعنه البيهقي في \"الشعب\" (٤/ ١٠٥/ ٤٤٣٣)، والأصبهاني في \"الترغيب\" (ق ٢٣٦/ ١) من طريق يعقوب ابن سفيان: حدثنا عمر بن راشد - كان ينزل (الجار) -: حدثنا محمد بن عبد الرحمن ابن أبي ذئب عن هشام بن عروة عن محمد بن علي عن ابن عباس مرفوعًا. وقال الحاكم:","vol":"11","page":835},{"text":"\"صحيح الإسناد؛ فإن عمر بن راشد شيخ من أهل الحجاز من أهل المدينة، قد روى عنه أكابر المحدثين\"!! وتعقبه الذهبي بقوله:\n\"قلت: بل واه؛ فإن عمر قال فيه أبو حاتم: وجدت حديثه كذبًا\".\nقلت: تمام كلام أبي حاتم في رواية ابنه عنه (٣/ ١/ ١٠٨):\n\".. وزورًا، والعجب من يعقوب بن سفيان كيف روى عنه؟! لأني في ذلك الوقت وأنا شاب؛ علمت أن تلك الأحاديث موضوعة، فلم تطب نفسي أن أسمعها، فكيف خفي على يعقوب بن سفيان ذلك؟! \".\nقلت: وفي ذلك إشارة إلى أن رواية الثقة عن شيخ لا يكون توثيقًا له، وهو الصحيح؛ حتى ولو كان ينص على عدالة شيوخه، كما قال الحافظ ابن كثير في \"مختصره\" (ص ١٠٦)؛ خلافًا لما أشار إليه كلام الحاكم المتقدم:\n\"قد روى عنه أكابر المحدثين\"!\nفلا جرم أن الحافظ الذهبي لم يعرج عليه.\nوكأن الحاكم أشار بذلك إلى رواية يعقوب بن سفيان عنه.\nثم أخرجه البيهقي (٤٤٣٤) من طريق ابن عدي، وهذا في \"الكامل\" (٦/ ٣٧٨): حدثنا أحمد بن داود بن أبي صالح: حدثنا أبو مصعب المديني - يقلب (مطرف) -: حدثني محمد بن عبد الرحمن بن أبي ذئب به نحوه.\nساقه ابن عدي مع أحاديث أخرى في ترجمة (مطرف) هذا؛ وقال:\n\"يأتي بمناكير\".","vol":"11","page":836},{"text":"فتعقبه الذهبي في \"الميزان\" بقوله:\n\"قلت: هذه أباطيل؛ حاشا مطرفًا من روايتها! وإنما البلاء من أحمد بن داود، فكيف خفي هذا على ابن عدي؟! فقد كذبه الدارقطني، ولو حولت هذه إلى ترجمته كان أولى\".\nونحوه في \"التهذيب\" لابن حجر.\n<span data-type=\"title\" id=toc-5497>٥٤٧٩ </span>- (في الجنة شجرة أصلها من ذهب، وأغصانها الفضة، وثمرها الياقوت والزبرجد، ينبعث لها ريح؛ فيحك بعضها بعضًا، فما سمع شيء قط أحسن منه) .\nضعيف\nأخرجه ابن راهويه في \"مسنده\" (٤/ ٥٦/ ٢): أخبرنا عتاب ابن بشير عن عبد الله بن مسلم بن هرمز الهرمزي عن مجاهد قال:\nقيل لأبي هريرة: هل في الجنة سماع؟ قال: نعم؛ شجرة ... إلخ.\nقلت: وهذا - مع وقفه -؛ فيه ابن هرمز هذا، وهو ضعيف؛ كما في \"التقريب\".\nوعتاب صدوق يخطىء؛ مع كونه من رجال البخاري.\nوللحديث طريق أخرى عن أبي هريرة مرفوعًا.\nأخرجه أبو نعيم في \"صفة الجنة\" من طريق مسلمة بن علي عن زيد بن واقد عن رجل عن أبي هريرة مرفوعًا به.\nقلت: مسلمة هذا متروك.","vol":"11","page":837},{"text":"وتابعيه مجهول لم يسم.\nوله شاهد؛ يرويه حفص بن عمر عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"إن في الجنة ... \" فذكره بنحوه.\nأخرجه ابن الجوزي في \"جامع المسانيد\" (ق ٤٢/ ١) .\nوحفص هذا؛ الظاهر أنه ابن عمر بن سعد القرظ المدني المؤذن؛ فإنه من هذه الطبقة. فإن يكن هو؛ فهو مقبول عند الحافظ.\nوبالجملة؛ فالحديث لا يزال في مرتبة الضعف؛ لتعريه عن شاهد معتبر. والله أعلم.\n<span data-type=\"title\" id=toc-5498>٥٤٨٠ </span>- (اقضيا يومًا آخر) (١) .\nضعيف\nأخرجه ابن راهويه في \"مسنده\" (٩٤/ ١): عن ابن جريج قال: قلت: لابن شهاب: أحدثك عروة بن الزبير عن عائشة عن رسول الله - ﷺ - أنه قال:\n\"من أفطر في تطوع؛ فليقضه\"؟\nقال: لم أسمع من عروة في ذلك شيئًا، ولكني سمعت في خلافة سليمان ابن عبد الملك من ناس عن بعض من نساء عائشة أنها قالت:\nكنت أنا وحفصة صائمتين، فقرب إلينا طعام، فابتدرناه فأكلناه، فدخل النبي\n_________\n(١) كتب الشيخ - ﵀ - فوق هذا المتن: \" انظر (٥٢٠٢) \". (الناشر)","vol":"11","page":838},{"text":"- ﷺ -؛ فبادرتني إليه حفصة - وكانت ابنة أبيها -؛ فقال رسول الله - ﷺ -: ... فذكره.\n<span data-type=\"title\" id=toc-5499>٥٤٨١ </span>- (عشر مباح للمسلمين في مغازيهم: العسل، والماء، والتراب، والخل، والملح، والحجر، والعود - ما لم ينحت - والجلد الطري، والطعام يخرج به) .\nموضوع\nأخرجه ابن راهويه في \"مسنده\" (٤/ ٩٥/ ٢): أخبرنا عبد الملك بن محمد الشامي - وهو صاحب الأوزاعي -: أخبرنا أبو سلمة العاملي: حدثني الزهري: حدثني عروة عن عائشة قالت: قال رسول الله - ﷺ - - يوم حنين بالجعرانة - ... فذكره. وقال:\n\"حديث منكر، وعبد الملك عندهم في حد الترك\".\nقلت: وقد وثقه بعضهم، وهو لين الحديث؛ كما قال الحافظ.\nوإنما آفة الحديث: شيخه أبو سلمة العاملي - واسمه: الحكم بن عبد الله بن خطاف -، وهو متروك، ورماه أبو حاتم بالكذب.","vol":"11","page":839},{"text":"<span data-type=\"title\" id=toc-5500>٥٤٨٢ </span>- (من مات وعليه صوم نذر؛ فليصم عنه وليه) .\nمنكر\nأخرجه ابن راهويه في \"المسند\" (٤/ ٩٥/ ٢-٩٦/ ١): أخبرنا عبد الله بن واقد الجزري: أخبرنا حيوة بن شريح: أخبرني سالم بن غيلان عن عروة ابن الزبير عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف ومتن منكر؛ بزيادة: \"نذر\"! تفرد به الجزري هذا، وهو متروك، وكان أحمد يثني عليه، وقال:","vol":"11","page":839},{"text":"\"لعله كبر واختلط، وكان يدلس\"!\nقلت: قد صرح هنا بالتحديث؛ فالعلة من سوء حفظه.\nويؤكد ذلك: أن ابن وهب تابعه في أصل الحديث دون هذه الزيادة، فقال: قال حيوة به.\nأخرجه أحمد (٦/ ٦٩) .\nوكذلك أخرجه الشيخان وغيرهما من طريق أخرى عن عروة به؛ وهو مخرج في \"صحيح أبي داود\" (٢٠٧٩) .\nوأما قول ابن راهويه عقب الحديث.\n\"السنة على هذا\".\nفهو الراجح من الناحية الفقهية، وعليه حمل هذا الحديث عند المحققين؛ فكأن الجزري روى الحديث بالمعنى الذي يراه، وهذا من شؤم الرواية بالمعنى!\n<span data-type=\"title\" id=toc-5501>٥٤٨٣ </span>- (إن الدين يقتص من صاحبه يوم القيامة إذا مات ولم يقضه؛ إلا من تدين في ثلاث:\nرجل تذهب قوته [في سبيل الله]، فيدين ما يتقوى به على عدو الله وعدو رسوله؛ فمات فلم يقضه.\nورجل مات عنده مسلم؛ فلم يجد ما يكفنه إلا بدين؛ فمات ولم يقضه.\nورجل خاف على نفسه العزبة ولم يكن عنده ما يتزوج، فاستدان","vol":"11","page":840},{"text":"فتزوج؛ ليعف نفسه خشية على دينه. فالله يقضي عن هؤلاء الدين يوم القيامة) .\nضعيف\nأخرجه ابن راهويه في \"مسنده\" (٤/ ١١٢/ ٢-١١٣/ ١) - والسياق له -، ويعقوب الفسوي في \"التاريخ\" (٢/ ٥٢٥-٥٢٦)، وابن ماجه (٢/ ٨٣) - والزيادة لهما -، والبزار (١٣٤٠)، وكذا أبو يعلى - كما في \"زوائد ابن ماجه\" للبوصيري (ق ١٥١/ ١) - من طريق الإفريقي عبد الرحمن بن زياد ابن أنعم عن عمران بن عبد المعافري عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل الإفريقي.\nومثله شيخه عمران؛ فقد ضعفه ابن معين، وتبعه الحافظ، ولم يلتفت إلى توثيق الفسوي له. وكذلك فعل الذهبي، فقال فيه في \"الكاشف\":\n\"لين\".\nوأعله الهيثمي (٤/ ١٣٣) بالإفريقي فقط من رواية البزار! وهو قصور ظاهر قلده عليه الشيخ حبيب الرحمن الأعظمي في تعليقه على \"كشف الأستار\" (٢/ ١١٨) كما هي عادته!\n<span data-type=\"title\" id=toc-5502>٥٤٨٤ </span>- (أمر عمارًا أن يفعل هكذا؛ وضرب بيديه الأرض، ثم نفضهما، ومسح على وجهه ويديه، وقال سلمة: ومرفقيه) .\nمنكر بذكر المرفقين\nأخرجه ابن ماجه (١/ ٢٠١) من طريق حميد بن عبد الرحمن عن ابن أبي ليلى عن الحكم وسلمة بن كهيل:\nأنهما سألا عبد الله بن أبي أوفى عن التيمم؟ فقال: ... فذكره.","vol":"11","page":841},{"text":"قلت: وهذا متن منكر، وإسناده ضعيف؛ علته ابن أبي ليلى - واسمه محمد ابن عبد الرحمن -؛ قال الحافظ في \"التقريب\":\n\"صدوق؛ سيىء الحفظ جدًا\".\nقلت: وضعفه وسقوطه عن مرتبة الاحتجاج به؛ أمر معروف عند المشتغلين بهذا العلم الشريف، ولولا أني رأيت المعلق على ترجمة سلمة بن كهيل من \"تهذيب التهذيب\" نقل تصحيح بعضهم لهذا الإسناد؛ لما خرجته كما ستراه في الحديث التالي، لا سيما وحديث التيمم في \"الصحيحين\" وغيرهما من حديث عمار ليس فيه ذكر المرفقين، وهو مخرج في \"الصحيحة\" (٦٩٤)، و\"صحيح أبي داود\" (٣٤٣) .\n(تنبيه): قد أعل الحديث البوصيري في \"زوائد ابن ماجه\" (ق ٤١/ ٢) بضعف حفظ ابن أبي ليلى؛ ولكنه قال:\n\"ولم ينفرد به ابن أبي ليلى؛ فقد رواه ابن أبي شيبة في \"مسنده\" عن وكيع عن الأعمش عن سلمة بن كهيل عن ابن أبي أوفى عن أبيه ... فذكره\"!\nكذا وقع في \"المخطوطة\":\n\"عن أبيه\"! فلعلها مقحمة من بعض النساخ؛ فإنهم لم يذكروا لأبي أوفى رواية مطلقًا، لا من رواية ابنه عبد الله، ولا غيره.\nوكذلك وقع في المطبوعة (١/ ٨٠)، ووقع فيها: \"مصنفه\" مكان: \"مسنده\"؛ وهو خطأ أيضًا؛ فإن الحديث ليس في \"مصنف ابن أبي شيبة\".\nثم لينظر في قول البوصيري: \"فذكره\"؛ هل يعني أنه بلفظ سلمة: \"ومرفقيه\"،","vol":"11","page":842},{"text":"وهو منكر كما تقدم، أم بلفظ الحكم: \"يديه\"، وهو المحفوظ؟!\n<span data-type=\"title\" id=toc-5503>٥٤٨٥ </span>- (لا تنفخ؛ فإن النفخ كلام) .\nمنكر\nأخرجه ابن راهويه في \"مسنده\" (٤/ ٢١٤/ ٢): أخبرنا يونس ابن بكير: أخبرنا عنبسة بن الأزهر عن سلمة بن كهيل عن أم سلمة:\nأنها قالت لذي قرابة لما قام فصلى فنفخ: لا تفعل؛ فإني سمعت رسول الله - ﷺ - يقول لغلامه رباح: ... فذكره.\nقلت: وهذا متن منكر، وإسناد ضعيف منقطع؛ فإن سلمة بن كهيل ما أظنه لقي أم سلمة؛ فإنه كوفي وهي مدنية، وقد ماتت وله من العمر نحو (١٥) عامًا، وقد قال ابن المديني في \"العلل\":\n\"لم يلق سلمة أحدًا من الصحابة إلا جندبًا وأبا جحيفة\".\nواستدرك عليه بعضهم بأن ابن ماجه روى في \"باب التيمم\" من \"سننه\" بإسناد صحيح عن الحكم وسلمة بن كهيل: أنهما سألا عبد الله بن أبي أوفى ﵁ عن التيمم ... الحديث!\nفأقول: هذا ممكن؛ فان ابن أبي أوفى تأخرت وفاته؛ فإنه مات سنة (٨٧) بالكوفة، وهو آخر من مات فيها من الصحابة؛ لكن قوله:\n\"بإسناد صحيح\"! غير صحيح، كما تقدم بيانه آنفًا.\nثم إن عنبسة بن الأزهر ويونس بن بكير؛ فيهما ضعف من قبل حفظهما.\nوقد خولفا في إسناده ولفظه، فأخرجه ابن راهويه أيضًا، وأحمد (٦/ ٣٠١،","vol":"11","page":843},{"text":"٣٢٣)، والترمذي (٣٨١، ٣٨٢)، وابن حبان (٤٨٣)، والطبراني في \"مسند الشاميين\" (ص ٣٧٩) من طرق ثلاث عن أبي صالح مولى طلحة عن أم سلمة قالت:\nرأى النبي - ﷺ - غلامًا لنا - يقال له: أفلح - إذا سجد نفخ، فقال:\n\"يا أفلح! ترب وجهك\". وضعفه الترمذي بقوله:\n\"وإسناده ليس بذاك، وميمون أبو حمزة ضعفه بعض أهل العلم\".\nوأقره الحافظ في \"الفتح\" (٣/ ٨٥) .\nلكن أبو حمزة قد توبع عند أحمد وابن حبان؛ فعلة الحديث أبو صالح هذا؛ فإنه لا يعرف؛ كما قال الذهبي.\n<span data-type=\"title\" id=toc-5504>٥٤٨٦ </span>- (يا أيها الناس! حرم هذا المسجد على كل جنب من الرجال، أو حائض من النساء؛ إلا النبي، وأزواجه، وعليًا، وفاطمة بنت رسول الله - ﷺ -، ألا بينت الأسماء أن تضلوا) .\nمنكر\nأخرجه ابن شبة في \"تاريخ المدينة\" (١/ ٣٨)، وابن حزم في \"المحلى\" (٢/ ٢٥٢ - طبع الجمهورية) من طريق عطاء بن مسلم عن ابن أبي غنية عن إسماعيل عن جسرة - وكانت من خيار النساء - قالت: كنت مع أم سلمة ﵂، فقالت:\nخرج النبي - ﷺ - من عندي، حتى دخل المسجد فقال: ... فذكره. وقال ابن حزم:\n\"باطل، عطاء بن مسلم الخفاف منكر الحديث. وإسماعيل مجهول\".","vol":"11","page":844},{"text":"قلت: وقد رواه أفلت بن خليفة عن جسرة به نحوه مختصرًا.\nوأعله ابن حزم بأفلت هذا، وأعله غيره بجسرة؛ وهو الراجح عندي؛ كما بينته في \"ضعيف أبي داود\" (٣٢)، فلا نعيد القول فيه.\n<span data-type=\"title\" id=toc-5505>٥٤٨٧ </span>- (لا ترقدوا في مسجدي هذا، فخرج الناس، وخرج علي ﵁، فقال لعلي: [ارجع] فقد أحل لك فيه ما أحل لي، كأني بك تذودهم على الحوض، وفي يدك عصا عوسج) .\nمنكر جدًا\nأخرجه ابن شبة في \"تاريخ المدينة\" (١/ ٣٧-٣٨) من طريق حرام بن عثمان عن أبي عتيق عن جابر بن عبد الله ﵄ قال:\nأخرج رسول الله - ﷺ - أناسًا من المسجد، وقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ حرام هذا؛ قال الشافعي وغيره:\n\"الرواية عن حرام حرام\". وقال ابن حبان في \"الضعفاء\" (١/ ٢٦٩):\n\"كان غاليًا في التشيع، منكر الحديث فيما يرويه، يقلب الأسانيد ويرفع المراسيل\".\nوساق له الذهبي مما أنكر عليه عدة أحاديث؛ هذا منها، وقال:\n\"وهذا حديث منكر جدًا\".","vol":"11","page":845},{"text":"<span data-type=\"title\" id=toc-5506>٥٤٨٨ </span>- (لما تجلى الله تعالى للجبل؛ طارت لعظمته ستة أجبل، فوقعت ثلاثة في المدينة، وثلاثة في مكة: وقع بالمدينة أحد، وورقان،","vol":"11","page":845},{"text":"ورضوى، ووقع بمكة ثبير، وحراء، وثور) (١) .\nضعيف جدًا\nأخرجه ابن شبة في \"تاريخ المدينة\" (١/ ٧٩)، والخطيب في \"التاريخ\" (١٠/ ٤٤١) عن عبد العزيز بن عمران عن معاوية بن عبد الله عن الجلد بن أيوب عن معاوية بن قرة عن أنس مرفوعًا. وقال الخطيب:\n\"هذا الحديث غريب جدًا، لم أكتبه إلا بهذا الإسناد\".\nقلت: ثم روى عن ابن معين أنه قال في عبد العزيز هذا - وهو ابن عمران بن عبد العزيز الزهري المدني -:\n\"ليس بثقة؛ إنما كان صاحب شعر\". وعن البخاري:\n\"منكر الحديث، لا يكتب حديثه\". وعن النسائي:\n\"متروك الحديث\".\nولذلك؛ أورد ابن الجوزي الحديث في \"الموضوعات\" (١/ ١٢٠-١٢١)؛ وقال:\n\"قال ابن حبان: هذا حديث موضوع لا أصل له، وعبد العزيز بن عمران يروي المناكير عن المشاهير\".\nوتعقبه السيوطي في \"اللآلي\" (١/ ٢٤) بأن له متابعًا! متروكًا.\nورده عليه ابن عراق في \"تنزيه الشريعة\" (١/ ١٤٤) بقوله:\n\"بل هو كذاب؛ فلا يصلح تابعًا\". وهو كما قال.\n_________\n(١) سبق للشيخ - ﵀ - تخريج الحديث برقم (١٦٢)، وسيأتي ضمن الحديث التالي برقم (٥٤٩٠)، وما ههنا فيه فوائد زوائد. (الناشر)","vol":"11","page":846},{"text":"قلت: والجلد بن أيوب؛ قال الدارقطني:\n\"متروك\"، وقال أحمد:\n\"ضعيف، ليس يسوى حديثه شيئًا\".\nوفي ترجمته أورد الحديث ابن حبان في \"ضعفائه\" (١/ ٢١١)، وقال:\n\"موضوع، لا أصل له\".\nوذكر أن إسماعيل بن علية كان يرميه بالكذب.\nقلت: وهذه العلة لم يتعرض لذكرها من ذكرنا من النقاد: ابن الجوزي، والسيوطي، وابن عراق!\n<span data-type=\"title\" id=toc-5507>٥٤٨٩ </span>- (هل تدرون ما اسم هذا الجبل؟ قالوا: الله ورسوله أعلم! قال: هذا [حمت] جبل من جبال الجنة، اللهم! بارك فيه، وبارك لأهله فيه، وقال للروحاء: هذه سجاسج واد من أودية الجنة، ولقد مر بها موسى؛ عليه عباءتان قطوانيتان على ناقة ورقاء؛ في سبعين ألفًا من بني إسرائيل حاجين البيت العتيق، ولا تمر الساعة حتى يمر بها عيسى ابن مريم عبد الله ورسوله حاجًا أو معتمرًا؛ أو يجمع الله له ذلك كله) .\nضعيف جدًا\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/ ١٦/ ١٢،١٣) - والسياق له -، وابن شبة في \"تاريخ المدينة\" (١/ ٨٠) - مختصرًا - من طريق كثير بن عبد الله المزني عن أبيه عن جده قال:\nغزونا مع رسول الله - ﷺ - - أول غزوة غزاها - الأبواء، حتى إذا كنا بـ (الروحاء)؛ نزل بـ (عرق الظبية)، فصلى، ثم قال: ... فذكره.","vol":"11","page":847},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ لأن كثيرًا ضعيف متهم بالكذب.\nوقد اقتصر الهيثمي في \"المجمع\" (٦/ ٦٨) على تضعيفه! وقد استدركت الزيادة التي بين المعكوفيين منه ومن \"التاريخ\"؛ فقد سقطت من \"المعجم\".\nواعلم أن إيراد الحديث في هذا الكتاب إنما هو باعتبار النصف الأول منه؛ لغرابته ونكارته؛ إلا؛ فالنصف الآخر ثابت في بعض الأحاديث الصحيحة، فانظر \"التعليق الرغيب على الترغيب والترهيب\" (٢/ ١١٥-١١٧) .\nومن أحاديث كثير المذكور الحديث التالي:\n<span data-type=\"title\" id=toc-5508>٥٤٩٠ </span>- (أربعة أجبال من أجبال الجنة، وأربعة أنهار من أنهار الجنة، وأربعة ملاحم من ملاحم الجنة، قيل: فما الجبال؟ قال:\nأحد يحبنا ونحبه - جبل من جبال الجنة، [و(ورقان) جبل من جبال الجنة]، والطور جبل من جبال الجنة، ولبنان من جبال الجنة.\nوالأنهار الأربعة: النيل، والفرات، وسيحان، وجيحان.\nوالملاحم: بدر، وأحد، والخندق، وحنين) .\nموضوع بهذا التمام\nأخرجه الطبراني في \"الكبير\" (١٧/ ١٨/ ١٩) - والسياق له -، وابن شبة في \"تاريخ المدينة\" (١/ ٨٠-٨١) - مختصرًا - بإسنادهما المتقدم، والزيادة من \"التاريخ\"؛ والظاهر أنها سقطت من أصل رواية الطبراني؛ فإنها لم ترد أيضًا في \"مجمع الزوائد\" (٤/ ١٤) .\nوقد عزاه للطبراني، وضعفه بكثير!","vol":"11","page":848},{"text":"وهو عندي بهذا السياق موضع؛ لكن صح منه:\n\"أحد جبل يحبنا ونحبه\"؛ فقد رواه البخاري وغيره، وهو مخرج في \"فقه السيرة\" (ص ٢٩١)، وقد أخرجه ابن شبة عن جمع من الصحابة.\n\"وأربعة أنهار من الجنة ... \" مخرج في \"الصحيحة\" (١١٠) .\nثم روى ابن شبة الحديث (١/ ٨٥) من طريق عبد العزيز عن أبي معشر عن سعيد بن أبي سعيد عن أبيه عن أبي هريرة مرفوعًا نحوه بتقديم وتأخير.\nوهذا إسناد ضعيف جدًا كسابقه؛ عبد العزيز: هو ابن عمران الزهري المدني، وهو متروك كما تقدم بيانه في الحديث الآنف الذكر (٤٥٨٨) .\nوأبو معشر: اسمه نجيح بن عبد الرحمن؛ ضعيف.\n<span data-type=\"title\" id=toc-5509>٥٤٩١ </span>- (يا أم قيس! ترين هذه المقبرة؛ يبعث الله منها سبعين ألفًا يوم القيامة على صورة القمر ليلة البدر، يدخلون الجنة بغير حساب، [كأن وجوههم القمر ليلة البدر] . فقام عكاشة فقال: وأنا يا رسول الله؟! قال: وأنت. فقام آخر فقال: وأنا يا رسول الله؟! قال: سبقك بها عكاشة) .\nمنكر\nأخرجه الطبراني في \"الكبير\" (٢٥/ ١٨١/ ٤٤٥) - والسياق له -، وابن شبة في \"التاريخ\" (١/ ٩١-٩٢) - والزيادة له - من طرق عن سعد أبي عاصم: حدثنا نافع مولى حمنة بنت شجاع قالت: قالت لي أم قيس:\nلو رأيتني ورسول الله - ﷺ - آخذ بيدي في سكة من سكك المدينة، ما فيها بيت، حتى انتهى إلى بقيع الغرقد، فقال لي: ... فذكره. وزاد الثاني:","vol":"11","page":849},{"text":"قال سعد: فقلت لها: ما له لم يقل للآخر؟ قالت: أراه كان منافقًا.\nقلت: وهذا إسناد ضعيف؛ نافع هذا؛ أورده ابن أبي حاتم (٤/ ١/ ٤٥٣) لهذه الرواية؛ ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك أورده ابن حبان في \"الثقات\" (٣/ ٢٦٩)؛ على قاعدته المعروف شذوذها عن قواعد الأئمة.\nوسعد هذا: هو ابن زياد أبو عاصم مولى سليمان بن علي؛ قال ابن أبي حاتم (٢/ ١/ ٨٣) عن أبيه:\n\"يكتب حديثه، وليس بالمتين\".\nقلت: وأما قول الهيثمي (٢/ ١٣):\n\"رواه الطبراني في \"الكبير\"، وفيه من لم أعرفه\"!\nفهو عجيب؛ لأن الطبراني رواه بإسنادين صحيحين عن سعد؛ فهو يعنيه وشيخه نافعًا، وقد ترجمهما ابن أبي حاتم!\nوالحديث منكر؛ لأن المحفوظ أن النبي - ﷺ - قال في السبعين ألفًا أنهم: \"الذين لا يسترقون، ولا يكتوون، ولا يتطيرون، وعلى ربهم يتوكلون\". أخرجه الشيخان.\nوالظاهر: أنه في عامة أمته - ﷺ -؛ وليس في الذين يدفنون في البقيع. والله أعلم.\nوالحديث؛ سكت عنه الحافظ في \"الفتح\" (١١/ ٤١٣ - السلفية) ! فلم يصب.","vol":"11","page":850},{"text":"ثم رواه ابن شبة من طريق عبد العزيز عن حماد بن أبي حميد عن ابن المنكدر قال: قال رسول الله - ﷺ - ... فذكره مرسلًا دون قصة عكاشة.\nوهذا ضعيف جدًا؛ عبد العزيز متروك؛ كما تقدم.\nوحماد ضعيف.\n<span data-type=\"title\" id=toc-5510>٥٤٩٢ </span>- (مقبرة بغربي المدينة؛ يقرضها السيل يسارًا، يبعث منها كذا وكذا؛ لا حساب عليهم) .\nضعيف جدًا\nأخرجه ابن شبة في \"التاريخ\" (١/ ٩٣) من طريق عبد العزيز ابن عمران عن عبد العزيز بن مبشر عن المقبري عن أبيه عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عمران هذا، وهو متروك؛ كما تقدم غير مرة.\nوعبد العزيز بن مبشر؛ لم أعرفه.\nوالمقبري الراوي عن أبيه؛ إن كان سعيد بن أبي سعيد المقبري؛ فهو ثقة كأبيه.\nوإن كان عبد الله بن سعيد بن أبي سعيد المقبري؛ فهو متروك. والله أعلم.","vol":"11","page":851},{"text":"<span data-type=\"title\" id=toc-5511>٥٤٩٣ </span>- (جزاك الله من أم وربيبة خيرًا؛ فنعم الأم، ونعم الربيبة كنت لي. يعني: فاطمة بنت أسد أم علي) .\nضعيف جدًا\nأخرجه ابن شبة في \"التاريخ\" (١/ ١٢٤): حدثنا عبيد بن إسحاق العطار قال: حدثنا القاسم بن محمد بن عبد الله بن محمد بن عقيل","vol":"11","page":851},{"text":"قال: حدثني أبي عبد الله بن محمد - قال: ولم يدعه قط إلا أباه، وهو جده - قال: حدثنا جابر بن عبد الله ﵄ قال:\nبينما نحن جلوس مع رسول الله - ﷺ -؛ إذ أتى آت، فقال: يا رسول الله! إن أم علي وجعفر وعقيل قد ماتت، فقال رسول الله - ﷺ -:\n\"قوموا بنا إلى أمي\". فقمنا وكأن على رؤوس من معه الطير. فلما انتهينا إلى الباب؛ نزع قميصه، فقال:\n\"إذا غسلتموها فأشعروها إياه تحت أكفانها\". فلما خرجوا بها؛ جعل رسول الله - ﷺ - مرة يحمل، ومرة يتقدم، ومرة يتأخر، حتى انتهينا إلى القبر، فتمعك في اللحد، ثم خرج، فقال:\n\"أدخلوها باسم الله، وعلى اسم الله\". فلما أن دفنوها قام قائمًا، فقال: ... فذكره. قال: فقلنا له - أو قيل له -: يا رسول الله! لقد صنعت شيئين ما رأيناك صنعت مثلهما قط؟! قال:\n\"ما هو؟ \". قلنا: نزعك قميصك، وتمعكك في اللحد؟! قال:\n\"أما قميصي؛ فأردت أن لا تمسها النار أبدًا إن شاء الله. وأما تمعكي في اللحد؛ فأردت أن يوسع الله عليها قبرها\".\nقلت: وهذا إسناد ضعيف جدًا؛ آفته من أحد راوييه:\nإما القاسم بن محمد؛ فقد قال أبو حاتم:\n\"متروك\". وقال أحمد:\n\"ليس بشيء\".","vol":"11","page":852},{"text":"وإما عبيد بن إسحاق؛ ضعفه يحيى. وقال البخاري:\n\"عنده مناكير\". وقال الأزدي:\n\"متروك الحديث\". وقال ابن عدي:\n\"عامة حديثه منكر\".\nوأما أبو حاتم؛ فرضيه!\n<span data-type=\"title\" id=toc-5512>٥٤٩٤ </span>- (أجهدوا أيمانهم أنهم ذبحوها، ثم اذكروا اسم الله وكلوا) .\nضعيف\nرواه الطبراني في \"المعجم الأوسط\" (١/ ١٣١/ ١-٢٥٣١) وأبو الشيخ في \"طبقات المحدثين بأصبهان\" (٤١١/ ٨٧٨) من طريق محمد بن حمير قال: حدثني سلمة بن العيار عن جرير بن حازم عن أبي هارون العبدي عن أبي سعيد الخدري قال:\nكان أناس من العرب (وفي رواية أبي الشيخ: الأعراب) يأتون باللحم، فكان في أنفسنا منه بشيء، فذكرنا ذلك لرسول الله - ﷺ -؟ فقال: ... فذكره. إلا أن لفظ أبي الشيخ: \"ذكوها\" مكان: \"ذبحوها\".\nقلت: وهذا إسناد ضعيف جدًا، رجاله ثقات؛ غير أبي هارون العبدي - واسمه عمارة بن جوين -؛ قال الحافظ:\n\"متروك، ومنهم من كذبه\".\nوخفي حاله على الهيثمي؛ فقال في \"المجمع\" (٤/ ٣٦):\n\"رواه الطبراني في \"الأوسط\"، ورجاله ثقات\"!","vol":"11","page":853},{"text":"وانطلى الأمر على الحافظ ابن حجر؛ فقلده في \"الفتح\" (٩/ ٦٣٥) !\nولو أنه رجع إلى سنده في \"الأوسط\"؛ لم يخف عليه حاله.\nوقد صح منه الشطر الثاني من حديث عائشة ﵂:\nأن قومًا قالوا للنبي - ﷺ -: إن قومًا يأتوننا بلحم، لا ندري أذكر اسم الله عليه أم لا؟ فقال:\n\"سموا عليه أنتم، وكلوه\".\nقالت: وكانوا حديثي عهد بالكفر.\nأخرجه البخاري (٥٥٠٧) وغيره، وقد خرجته في \"صحيح أبي داود\" (٢٥١٨) .\nوقد اختلف في وصله وإرساله، وأشار البخاري إلى ترجيح الوصل؛ خلافًا للدارقطني؛ كما بينه الحافظ.\nوممن أرسله: سفيان بن عيينة، وزاد في روايته:\n\"اجتهدوا أيمانهم، وكلوا\". فقال الحافظ:\n\"أي: حلفوهم على أنهم سموا حين ذبحوا. وهذه الزيادة غريبة في هذا الحديث، وابن عيينة ثقة؛ لكن روايته هذه مرسلة\".\nوأقول: بل هي - إلى ذلك - شاذة في حديث عائشة؛ لأنها لم تذكر في شيء من الطرق الأخرى الموصولة أو المرسلة.\nوحديث الترجمة لو صح؛ يدل على أنه سقط منها قوله:","vol":"11","page":854},{"text":"إنهم ذبحوها! وهو الذي يقتضيه سياق حديث عائشة. والله أعلم.\n<span data-type=\"title\" id=toc-5513>٥٤٩٥ </span>- (إن الله ﷿ خلق الخلق قسمين، فجعلني في خيرهما قسمًا، وذلك قول الله ﷿: (وأصحاب اليمين)، (وأصحاب الشمال)؛ فأنا من أصحاب اليمين؛ وأنا خير أصحاب اليمين، ثم جعل القسمين أثلاثًا، فجعلني في خيرها ثلثًا، فذلك قوله: (وأصحاب الميمنة)، (والسابقون السابقون)؛ فأنا خير السابقين، ثم جعل الأثلاث قبائل فجعلني في خيرها قبيلة، وذلك قوله: (وجعلناكم شعوبًا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم إن الله عليم خبير)، وأنا أتقى ولد آدم وأكرمهم على الله ﷿، ثم جعل القبائل بيوتًا؛ فجعلني في خيرها بيتًا، وذلك قوله: (إنما يريد ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرًا)، وأنا وأهل بيتي مطهرون من الذنوب) .\nموضوع بهذا التمام\nأخرجه يعقوب الفسوي في \"المعرفة\" (١/ ٤٩٨): حدثني يحيى بن عبد الحميد قال: حدثنا قيس عن الأعمش عن عباية بن ربعي الأسدي عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ ليس فيه ثقة سوى الأعمش:\nأولًا: عباية هذا؛ ذكره العقيلي في \"الضعفاء\"، وقال:\n\"غال ملحد، وكان يشرب الدن وحده\".\nثانيًا: قيس - وهو ابن الربيع - ضعيف.","vol":"11","page":855},{"text":"ثالثًا: يحيى بن عبد الحميد - وهو الحماني -؛ قال في \"التقريب\":\n\"حافظ؛ إلا أنهم اتهموه بسرقة الحديث\".\nقلت: وآثار الوضع والغلو في المتن ظاهرة؛ لا سيما في الجملة الأخيرة منه:\n\".. مطهرون من الذنوب\".\nفإنه يشعر بأن التطهير في الآية تطهير كوني! وليس كذلك؛ بل هو تطهير شرعي؛ كما بينه شيخ الإسلام ابن تيمية - في رده على الرافضي - في كتابه العظيم: \"منهاج السنة\".\nوقد رواه الفسوي وغيره من طريق أخرى أخصر منه؛ ليس فيه ما ذكرنا؛ ولكن في إسناده؛ يزيد بن أبي زياد الهاشمي مولاهم؛ وقد اضطرب في إسناده؛ كما تقدم بيانه برقم (٣٠٧٣) .\nلكن صح من رواية مسلم وغيره مختصرًا جدًا، وصححه الترمذي؛ وقد خرجته لمناسبته تحت الحديث المتقدم (١٦٣) .\n<span data-type=\"title\" id=toc-5514>٥٤٩٦ </span>- (سيخرج من الكاهنين رجل يدرس القرآن دراسة لا يدرسه أحد بعده) .\nضعيف\nأخرجه الفسوي في \"المعرفة\" (١/ ٥٦٣)، وابن سعد في \"الطبقات\" (٧/ ٥٠٠-٥٠١)، وابن عساكر في \"التاريخ\" (١٥/ ٤٤٥/ ٢) من طريق أبي صخر عن عبد الله بن معتب - أو مغيث - بن أبي بردة عن أبيه عن جده مرفوعًا. وزاد ابن سعد:","vol":"11","page":856},{"text":"قال نافع بن يزيد: قال ربيعة: فكنا نقول: هو محمد بن كعب القرظي. و(الكاهنان): قريظة والنضير.\nقلت: وعزاه الذهبي في \"تاريخ الإسلام\" (٤/ ١٩٩-٢٠٠) للفسوي، وابن وهب. وتحرف على الطابع اسم (معتب) أو (مغيث) إلى: (سعيد) !\nوسكت الذهبي عن إسناده! وهو ضعيف؛ لجهالة عبد الله بن معتب أو مغيث وأبيه؛ فقد أورد الأول منهما ابن أبي حاتم (٢/ ٢/ ١٧٤) بهذه الرواية؛ غير أنه قال:\n\" ... ابن مغيث ... \"، ولم يشك، ولم يذكر فيه جرحًا ولا تعديلًا.\nولم يذكر أباه مطلقًا؛ لا فيمن اسمه (مغيث)، ولا فيمن اسمه (معتب) . والله أعلم.\n<span data-type=\"title\" id=toc-5515>٥٤٩٧ </span>- (يكون في أمتي رجل - يقال له: صلة بن أشيم - يدخل الجنة بشفاعته كذا وكذا) .\nضعيف\nأخرجه الفسوي في \"المعرفة\" (٢/ ٧٧)، وابن سعد في \"الطبقات\" (٧/ ١٣٤)، وأبو نعيم في \"الحلية\" (٢/ ٢٤١) من طريق عبد الله بن المبارك: أخبرنا عبد الرحمن بن يزيد بن جابر قال: بلغنا أن رسول الله - ﷺ - كان يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف معضل؛ ابن جابر هذا من أتباع التابعين، وهو ثقة. وابن المبارك أشهر من أن يذكر.","vol":"11","page":857},{"text":"<span data-type=\"title\" id=toc-5516>٥٤٩٨ </span>- (إنا لله وإنا إليه راجعون، أتاني جبريل آنفًا، فقال: إنا لله وإنا إليه راجعون. فقلت: أجل؛ إنا لله وإنا إليه راجعون، مم ذاك يا جبريل؟! فقال: إن أمتك مفتنة بعدك بقليل من الدهر غير كثير. فقلت: فتنة كفر أو فتنة ضلالة؟ قال: كل سيكون. فقلت: من أين ذاك وأنا تارك فيهم كتاب الله ﷿؟! قال: بكتاب الله ﷿ يضلون، فأول ذلك من أمرائهم وقرائهم، تمنع الأمراء الحقوق، ويسأل الناس حقوقهم فلا يعطوها؛ فيغشوا ويقتتلوا، ويتبع القراء أهواء الأمراء؛ فيمدونهم في الغي ثم لا يقصرون. فقلت: يا جبريل! فبم يسلم (الأصل: يسأل) من سلم منهم؟ قال: بالكف والصبر؛ إن أعطوا الذي لهم أخذوه، وإن منعوا تركوه) .\nضعيف جدًا\nأخرجه الفسوي في \"المعرفة\" (٢/ ٣٠٨-٣٠٩) من طريق محمد بن حمير عن مسلمة بن علي عن عمر بن ذر عن أبي قلابة عن أبي مسلم الخولاني عن أبي عبيدة بن الجراح عن عمر بن الخطاب قال:\nأخذ رسول الله - ﷺ - بلحيتي (كذا! ولعل الصواب: بلحيته) - وأنا أعرف الحزن في وجهه -، فقال: ... فذكره. وقال:\n\"ومحمد بن حمير هذا حمصي ليس بالقوي. ومسلمة بن علي دمشقي ضعيف الحديث. وعمر بن ذر هذا أظنه غير الهمداني، وهو عندي شيخ مجهول، ولا يصح هذا الحديث\".\nأقول: أما أن الحديث لا يصح؛ فنعم.\nوأما أن محمد بن حمير ليس بالقوي، وأنه ممن يعل به الحديث؛ فلا؛ لأنه قد","vol":"11","page":858},{"text":"وثقه ابن معين وغيره، وحسبك أنه ممن احتج بهم البخاري في \"صحيحه\". وقال الحافظ في \"التقريب\":\n\"صدوق\".\nوإنما علة الحديث: من شيخه مسلمة بن علي؛ فإنه متروك؛ كما في \"التقريب\". وقد تقدمت له أحاديث كثيرة.\n<span data-type=\"title\" id=toc-5517>٥٤٩٩ </span>- (نهاني أن أتختم في هذه وهذه. يعني: الخنصر والإبهام) .\nشاذ بهذا اللفظ\nأخرجه ابن ماجه (٣٦٤٨): حدثنا أبو بكر بن أبي شيبة: حدثنا عبد الله بن إدريس عن عاصم عن أبي بردة عن علي قال: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ غير عاصم - وهو ابن كليب الجرمي -؛ فهو من رجال مسلم وحده؛ غير أن البخاري روى له تعليقًا.\nوعبد الله بن إدريس: هو الأودي.\nوابن أبي شيبة: اسمه عبد الله بن محمد، وهو الثقة الحافظ صاحب \"المصنف\" وغيره من المؤلفات؛ فالسند صحيح.\nلكن في المتن شذوذ ونكارة من وجهين:\nالأول: قوله: هذه وهذه! وإنما هو:.. أو هذه ... على الشك.\nوالآخر: قوله: يعني: الخنصر والإبهام! والصواب:\nالسبابة أو الوسطى.\nوبيان ذلك من وجوه:","vol":"11","page":859},{"text":"الأول: أنه قد جاء من طريق ثقتين آخرين عن ابن إدريس على الصواب، فقال مسلم (٦/ ١٥٢): حدثني محمد بن عبد الله بن نمير وأبو كريب جميعًا عن ابن إدريس قال: سمعت عاصم بن كليب ... بلفظ:\nنهاني - يعني: النبي - ﷺ - - أن أجعل خاتمي في هذه أو التي تليها ... لم يدر عاصم في أي الثنتين.\nقلت: وما اتفق عليه ثقتان أولى بالاعتماد عليه مما تفرد به ثقة واحد وخالف؛ لا سيما إذا جاء ما يشهد له من رواية الثقات الآخرين عن عاصم، كما يأتي بيانه. وهذا المخالف يحتمل أن يكون ابن ماجه نفسه أو شيخه ابن أبي شيبة، فليراجع كتابه \"المصنف - كتاب اللباس\" من شاء التحقق من ذلك؛ فإني بعيد عن مخطوطته، ومطبوعته الجديدة؛ فإن المطبوعة القديمة منه لم تصل إلى \"اللباس\" منه.\nثم رأيته في المطبوعة الجديدة (٨/ ٥٠٤) بلفظ: هذه وهذه. يعني: السبابة والوسطى. فثبت أن الوهم من ابن ماجه، أو لعله من أحد نساخ كتابه.\nوقوله: هذه وهذه ... كذا هو في المطبوعة!\nوالآخر: أن ابن إدريس قد تابعه جمع من الثقات على الوجهين الراجحين؛ فأنا ذاكر من وقفت عليه منهم، ومخرج لروايتهم؛ ليكون القارىء على بينة مما نقول:\nفأولهم: سفيان بن عيينة عن عاصم بن كليب عن ابن لأبي موسى به ... فذكر الحديث بنحوه.","vol":"11","page":860},{"text":"هكذا أخرجه مسلم؛ لم يسق لفظه، وإنما أحال به على لفظ حديث ابن إدريس المتقدم عنده.\nوقد رواه بإسناده عنه: الترمذي (١٧٨٧)، وساق لفظه؛ فإذا هو هكذا:\nهذه وهذه، وأشار إلى السبابة والوسطى. وقال:\n\"حديث حسن صحيح\".\nقلت: ففيه بيان ما أجمل في رواية ابن إدريس الراجحة، بذكره السبابة والوسطى؛ خلافًا لحديث الترجمة: الخنصر والإبهام؛ لكنه وافقه في قوله:\nهذه وهذه.\nفجمع بينهما ولم يتردد.\nلكني أظن أنه سقطت ألف (أو) من بعض النساخ أو الطابعين (!)؛ فقد رواه الحميدي في \"مسنده\" (٥٢): حدثنا سفيان بإسناده المذكور بلفظ: (أو)، وهو المحفوظ؛ لما سيأتي التصريح به من بعض الثقات أنه شك عاصم.\nوقد أخرجه أبو عوانة في \"مسنده\" (٥/ ٤٩٧) من طريق الحميدي؛ إلا أنه قد اختصره.\nوثانيهم: شعبة عن عاصم به نحوه.\nكذا أخرجه مسلم أيضًا.\nوقد أخرجه أحمد (١/ ١٠٩،١٣٨) من طريقين؛ أحدهما عن محمد بن جعفر - وعنه تلقاه مسلم -؛ ولفظه:","vol":"11","page":861},{"text":"في السبابة أو الوسطى.\nومن هذا الوجه: أخرجه النسائي في \"الزينة\"؛ لكن سقط منه ألف (أو) .\nوكذلك وقع عند أبي عوانة (٥/ ٤٩٦)، والطيالسي (١٦٧) .\nويؤكد السقوط: رواية أحمد الأخرى عن شعبة:\nفي ذه أو ذه: الوسطى والسبابة ... وزاد فيها:\nوقال جابر - يعني: الجعفي -: هي الوسطى لا شك فيها.\nوقد رواها في مكان آخر (١/ ١٥٠) عن شعبة أيضًا عن جابر بلفظ:\nأن أضع الخاتم في الوسطى.\nوهذه فائدة هامة؛ لكن جابر الجعفي ضعيف لا يحتج به.\nوإن مما يؤكد السقوط المذكور: رواية الثقة الآتي وهو:\nثالثهم: أبو الأحوص عن عاصم بلفظ:\n... هذه أو هذه. قال: فأومأ إلى الوسطى والتي تليها.\nأخرجه مسلم، وأبو عوانة (٥/ ٤٩٧)، والنسائي - مختصرًا -. وقال أبو عوانة:\nوأومأ إلى الوسطى أو التي تليها ... بالإثبات الألف أيضًا.\nرابعهم: أبو عوانة عن عاصم بلفظ:\nونهاني أن أجعل خاتمي في هذه، وأهوى أبو بردة إلى السبابة أو الوسطى. قال","vol":"11","page":862},{"text":"عاصم: أنا الذي اشتبه علي أيتهما عنى.\nأخرجه أحمد (١/ ١٥٤)، وأبو عوانة (٥/ ٤٩٨) - مختصرًا -.\nوأبو عوانة: اسمه الوضاح بن عبد الله اليشكري، وهو ثقة ثبت، أخرج له الشيخان وغيرهما.\nوهي تؤكد خطأ حديث الترجمة من الوجهين المتقدمين.\nومثلها ما يأتي:\nخامسهم: بشر بن المفضل: حدثنا عاصم مثله، ولفظه:\n... في هذه، أو في هذه: في السبابة والوسطى. شك عاصم.\nأخرجه أبو داود (٢/ ١٩٨- التازية) .\nوبشر بن المفضل ثقة ثبت من رجال الشيخين أيضًا.\nسادسهم: سفيان عن عاصم مختصرًا بلفظ:\nنهاني أن أجعل الخاتم في هذه أو في هذه. قال عبد الرزاق: لإصبعيه السبابة والوسطى.\nأخرجه أحمد (١/ ١٢٤) .\nوسفيان: هو الثوري، وهو أشهر من أن يذكر بالثقة والحفظ.\nسابعهم: محمد بن فضيل عن عاصم به؛ إلا أنه اختصره، فقال:\nنهاني أن أجعل خاتمي في هذه السباحة أو التي تليها.","vol":"11","page":863},{"text":"أخرجه أحمد (١/ ٧٨) .\nومحمد بن فضيل ثقة من رجال الشيخين أيضًا.\nثامنهم: علي بن عاصم: أخبرنا عاصم بن كليب الجرمي مثله؛ إلا أنه قال:\nهذه أو هذه: السبابة والوسطى. وزاد:\nقال: فكان قائمًا؛ فما أدري في أيتهما قال.\nأخرجه أحمد (١/ ١٣٤) .\nوعلي بن عاصم لا بأس به في الشواهد والمتابعات.\nتاسعهم: صالح بن عمر: أخبرنا عاصم بن كليب؛ بلفظ:\nقال عاصم: وأنا اشتبه علي أيتهما هي؟!\nأخرجه أبو يعلى (١/ ١٧٦) .\nوجملة القول: أنه ثبت - برواية ابن إدريس المحفوظة عنه، ومتابعة الثقات التسعة له - أن حديث الترجمة ضعيف شاذ لا صحة له، وأن الصحيح رواية مسلم وغيره: النهي عن التختم في السبابة والوسطى؛ شك راويه عاصم بن كليب.\nفقول الشيخ الطيبي - كما في \"المرقاة\" (٤/ ٤٤٥) -:\n\" (أو) هذه ليست لترديد الراوي؛ بل للتقسيم؛ كما في قوله تعالى: (ولا تطع منهم آثمًا أو كفورًا) \"!\nفهذا خطأ ظاهر؛ وإن أقره الشيخ علي القاري، وقلده المعلق على (صحيح","vol":"11","page":864},{"text":"مسلم - طبع إستنبول)؛ منشؤه من الوقوف والجمود على المتون، دون الرجوع إلى الأصول!\nولكن ليت شعري؛ إذا كان هذا عذر الشيخين المذكورين؛ فما عذر المعلق على \"صحيح مسلم\"؛ وهو يرى فيه عقب الحديث قول ابن إدريس:\nلم يدر عاصم في أي الثنتين؟!\nأليس هو التقليد؟!!\nثم إن مما يؤكد خطأ ذكر الخنصر في الحديث؛ قول أنس ﵁:\nكان خاتم النبي - ﷺ - في هذه. وأشار إلى الخنصر من يده اليسرى.\nأخرجه مسلم، والبخاري (٥٨٧٤) نحوه من طريق أخرى عنه.\nوفي معناه: ما رواه الطبراني عن أبي موسى قال:\nرآني رسول الله - ﷺ - وأنا ألبس خاتمي في السبابة والوسطى؛ فقال:\n\"إنما خاتم لهذه وهذه\"؛ يعني: الخنصر والبنصر.\nقال الهيثمي (٥/ ١٥٣):\n\"وفيه محمد بن عبيد الله؛ فإن كان العرزمي؛ فهو ضعيف، وبقية رجاله ثقات\"!\nقلت: بل هو متروك؛ كما قال الحافظ وغيره.\nفإن قيل: فإذا كان الراوي عاصم شك، ولم يدر أي الإصبعين أراد النبي","vol":"11","page":865},{"text":"- ﷺ -: السبابة والوسطى؟ فعلى ماذا العمل؟\nفأقول: إلى أن يتبين لنا أيهما أراد - ﷺ - برواية أخرى أو بحديث آخر؛ فينبغي أن يكون العمل بلفظي الحديث احتياطًا، فلا يتختم في الوطسى ولا في السبابة. وهو الذي نقله القاري عن النووي: أنه يكره ذلك كراهة تنزيه. والله أعلم.\n<span data-type=\"title\" id=toc-5518>٥٥٠٠ </span>- (يا وائل بن حجر! إذا صليت؛ فاجعل يديك حذاء أذنيك، والمرأة تجعل يديها حذاء ثدييها) .\nضعيف\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/ ١٩/ ٢٨) عن ميمونة بنت حجر بن عبد الجبار بن وائل بن حجر قالت: سمعت عمتي أم يحيى بنت عبد الجبار بن وائل بن حجر عن أبيها عبد الجبار عن علقمة - عمها - عن وائل بن حجر قال:\nجئت النبي - ﷺ - فقال:\n\"هذا وائل بن حجر؛ جاءكم، لم يجئكم رغبة ولا رهبة؛ جاء حبًا لله ولرسوله\". وبسط له رداءه، وأجلسه إلى جنبه وضمه إليه، وأصعد به المنبر، فخطب الناس، فقال لأصحابه:\n\"ارفقوا به؛ فإنه حديث عهد بالملك\".\nفقلت: إن أهلي قد غلبوني على الذي لي! قال:\n\"أنا أعطيكه، وأعطيك ضعفه\". فقال لي رسول الله - ﷺ -: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فإن ميمونة بنت حجر، وعمتها أم يحيى بنت عبد الجبار؛ لم أجد لهما ترجمة. وقال الهيثمي في موضعين من \"المجمع\" (٢/","vol":"11","page":866},{"text":"١٠٣ و٩/ ٣٧٣-٣٧٤):\n\"رواه الطبراني من طريق ميمونة بنت حجر بن عبد الجبار عن عمتها أم يحيى بنت عبد الجبار؛ ولم أعرفها، وبقية رجاله ثقات\".\nقلت: ولا أعلم حديثًا صحيحًا في التفريق بين صلاة الرجل وصلاة المرأة؛ وإنما هو الرأي والاجتهاد.\nوقد ثبت عن بعض السلف خلافه، فانظر آخر كتابي \"صفة الصلاة\".\nومما يؤيد ذلك: أنه ثبت أن النبي - ﷺ - كان يجعل يديه حذو منكبيه تارة، ويحاذي بهما أذنيه تارة؛ كما تراه مخرجًا في \"صفة الصلاة\". فالتفريق المذكور في الحديث منكر. والله أعلم.\n_________\nانتهى بحمد الله وفضله المجلد الحادي عشر من \" سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيىء في الأمة \"، ويليه إن شاء الله تعالى المجلد الثاني عشر، وأوله حديث:\n٥٥٠١ - (لا تدخلوا على النساء وإن كن كنائن. . .) .\nو\" سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك \".","vol":"11","page":867},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-5521>المقدمة:</span>\nالحمد لله وحده، والصلاة والسلام على من لا نبي بعده، وبعد:\nفهذا هو المجلد الثاني عشر من سلسلة الأحاديث الضعيفة والموضوعة، وأثرها السيئ في الأمة \". يخرج إلى عالم المطبوعات ليرى النور بعد عشرات السنين. ليلحق بأمثاله من المجلدات السابقة. ليكون المسلم على بينة من أمر دينه، فلا ينسب إلى نبيه ﷺ ما لم يقله، فيقع تحت وعيد قوله ﷺ. \" كفى بالمرء إثمًا أن يحدث بكل ما سمع \"، أو تحت وعيد قوله الآخر: \" من كذب علي متعمدًا فليتبوأ مقعده من النار \"، وحتى لا يقع المسلم في الضلال والبدعة، ويصرف جهده ووقته فيما لم يشرعه الله ورسوله، وهو يحسب أنه يحسن صنعأ! ! وسيرى القارئ الكريم تحت أحاديث هذا المجلد - كسابقه - الكثير والكثير من الأبحاث والتحقيقات الحديثية، والردود العلمية القوية، والفوائد والتنبيهات الخفية. كل في مكانه ومناسبته، وخذ أمثلة على ذلك الأحاديث: (٥٥١٢، ١٣ ٥٥، ٥٥١٥، ٧ ٥٥١، ٥٥٢٩، ٥٥٣٣ - ٥٥٣٩، ٥٥٤٢، ٥٥٤٣، ٥٥٥٠، ٥٥٥٣، ٥٥٥٦، ٥٥٥٧، ٥٥٦٠، ٥٥٦١، ٥٥٦٤، ٥٥٧١، ٥٥٧٦، ٥٥٧٩، ٥٥٨١، ٥٥٨٩، ٥٥٩٠، ٥٥٩٣ - ٥٥٩٨، ٥٦٠٠ - ٥٦٠٧ وهكذا معظم أحاديث هذا المجلد) .\nوبطبيعة الحال فإن هذا المجلد - كسابقه - لم يراجعه الشيخ المراجعة الأخيرة لتهيئته للطباعة، ولو فعل لزاد وأفاد، ولذلك. وجدنا بعض الملاحظات على هذا المجلد، منها - بل أهمها - أننا وجدنا عددا من الأحاديث لم يثبت عليها الشيخ - ﵀ - الحكم المختصر قبل التخريج - كعادته -، فوضعنا الحكم المناسب عليها بناء على نظرنا في دراسة الشيخ لطرقه وتحقيقه، مع الرجوع إلى بعض إخواننا طلاب العلم في ذلك، وإليك أرقام هذه الأحاديث كلها: (٥٥٣٠،\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n ينظر التعليقات الموجودة بداية من المجلد الثامن","vol":"12","page":3},{"text":"٥٥٣٢، ٥٥٠٧، ٥٥٥٨، ٥٥٥٩، ٥٥٦٣، ٥٥٧٧، ٥٥٩٤، ٤ ٥٦٢، ٥٦٦٨، ٥٦٧٩، ٥٦٨٢، ٥٧٢٦، ٥٧٢٧، ٥٧٣١، ٤ ٥٧٥، ٥٨٢٨، ٠ ٥٨٣، ٢ ٥٨٤، ٥٨٤٨، ٥٨٥٨، ٥٨٥٩، ٥٨٧٣، ٥٨٧٨، ٠ ٥٨٨، ٥٨٨١، ٥٨٩٠، ١ ٩٢ ٥، ٢٧ ٥٩، ٤٦ ٩ ٥، ٥٩٤٨، ٥٩٥٥) .\nوهنالك حديث قمنا بحذفه. نظرا لتخريج الشيخ - ﵀ - إياه في هذا المجلد برقم (٥٧٠٢) تخريجا أوسع بفوائد زوائد، وهو الحديث (٥٥٠١) .\nووجدنا بعض الأحاديث أخذت الرقم المكرر قبلها، ففصلنا اللاحق عن السابق بوضع [/ م] بعد الرقم المكرر، ولم نعدل الأرقام؛ لأن الشيخ - ﵀ - كان يحيل عليها في كتبه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهذه الأحاديث هي: (٥٧٢٣، ٥٧٤٣، ٥٧٩٨، ١ ٥٨٥، ٥٨٩٤، ٥٩٧٨) .\nوقد وجدنا - أيضا - قفزا في ترقيم الأحاديث في خمسة مواضع، نتج عنها سقوط خمسة أرقام، وهي: (٥٥٣٣، ٥٧٦٤، ٥٧٩٢، ٥٩٥٢، ٥٩٨٩) . وأخير \" لا يفوتنا التوجه بالشكر إلى كل من كانت له يد في إنجاز هذا العمل العظيم في جميع مراحله. بما فيه عمل الفهارس العلمية المختلفة على نحو ما كانت تصنع في حياة الشيخ - ﵀ -. فجزاهم الله خيرا وشكر لهم.\nوصلى الله على نبينا محمد وآله وصحبه وسلم تسليمًا كثيرا، والحمد لله رب العالين.\n٢١ من شهر صفر ١٤٢٣ هـ\nالناشر","vol":"12","page":4},{"text":"<span data-type=\"title\" id=toc-5522>٥٥٠١ </span>- (.......................................) (١) .\n_________\n(١) كان هنا الحديث: \" لا تدخلوا على النساء وإن كن كنائن. . . \"، وقد أعاد الشيخ - ﵀ - تخريجه بفوائد زوائد في هذا المجلد برقم (٥٧٠٢)، فرأينا حذفه من هنا. (الناشر) .","vol":"12","page":5},{"text":"<span data-type=\"title\" id=toc-5523>٥٥٠٢ </span>- (من كتم على غال فهو مثله) .\nضعيف.\nأخرجه ابن عدي في \" الكامل \" (ق ١٦ / ٢)، وابن عساكر في \" تاريخ دمشق \" (٢ / ٣٧٥ / ١) من طريق إسحاق بن ثعلبة عن مكحول عن سمرة مرفوعا. وقال ابن عدي مضعفًا لاسحاق هذا: \" روى عن مكحول عن سمرة أحاديث كلها غير محفوظة \". وقال أبو حاتم فيه:\n\" مجهول، منكر الحديث \".\nقلت: ومكحول - (وهو الشامي الفقيه - ثقة. ولكنه قد رمي بالتدليس، فمن المحتمل أن يكون أسقط الواسطة بينه وبين سمرة. فقد روي الحديث بإسناد مظلم عن سليمان بن سمرة بن جندب عن أبيه سمرة به.\nوسليمان هذا. مجهول الحال، فربما يكون هو الواسطة بين مكحول وسمرة. وقد تكلمت على رجال إسناده إلى سليمان، وما فيه من الضعف والجهالة في \" ضعيف أبي داود \" (٢٧٢) .","vol":"12","page":5},{"text":"<span data-type=\"title\" id=toc-5524>٥٥٠٣ </span>- (أكرم الله ﷿ هذه الأمة بالعمائم والآلوية) .\nضعيف.\nأخرجه سعيد بن منصور في \" السنن \" (برقم ٢٥٢٨): نا إسماعيل بن عياش عن صفوان بن عمرو قال: سمعت خالد بن معدان وفضيل بن فضالة","vol":"12","page":5},{"text":"يقولان: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد ضعيف لإرساله: خالد بن معدان تابعي معروف، وهو ثقة كاللذين دونه.\nوقد روي جله موصولا من رواية عنبسة بن عبد الرحمن عن خالد بن كلاب\nأنه سمع أنس بن مالك يقول. . . فذكره مرفوعا بلفظ: \" إن الله أكرم أمتي بالألوية \".\nأخرجه العقيلي في \" الضعفاء \" (١١٧ - ١١٨)، وابن عساكر (٢ / ١٤٤ / ١) . وقال العقيلي: \" خالد بن كلاب مجهول بالنقل، حديثه غير محفوظ \".\nيعني هذا. وقال الذهبي:\n\" الحديث منكر، وخالد تركه الأزدي \".\nوكذا في \" اللسان \".\nوأورده ابن الجوزي في \" الموضوعات \"، من رواية العقيلي، ونقل عنه هو وابن حجر أنه قال:\n\" حديثه؛ لا أصل له \".\nوأقره السيوطي في \" اللآلي \"، ثم ابن عراق في \" تنزيه الشريعة \" (ق ٢٨٨ / ١) . قلت: ولست أدري لماذا تتابعوا على الحمل في هذا الحديث على خالد هذا، والراوي عنه عنبسة بن عبد الرحمن - وهو الأموي - معروف بالضعف الشديد بل","vol":"12","page":6},{"text":"الوضع. والحافظ نفسه قال فيه في \" التقريب \":\n\" متروك، رماه أبو حاتم بالوضع \"؟\nثم إنهم قد خفي عليهم - جميعا - حديث الترجمة، وهو مما ينقذ الحديث من الحكم عليه بالوضع كما هو ظاهر، ولعله لذلك اقتصر الحافظ في الفتح \" (٦ / ١٢٧) على قوله في حديث أنس:\n\" إسناده ضعيف \".\nوقد عزاه لرواية أبي يعلى، وما وجدته في نسخة \" مسنده \" المصورة التي عندي،\nولا أورده الهيثمي في \" مجمعه \" (٥ / ٣٢١) وهو على شرطه. لكن قد أورده الحافظ في \" المطالب العالية \" (٢ / ١٥١) من رواية أبي يعلى أيضا ومنه تبين أنه عنده من الطريق المتقدمة طريق خالد بن كلاب، ولم يذكر الراوي عنه: هل هو عنبسة بن عبد الرحمن أم غيره؟ والذي يغلب على الظن أنه الأول. والله أعلم.\n<span data-type=\"title\" id=toc-5525>٥٥٠٤ </span>- (إن اليهود تعق عن الغلام ولا تعق عند الجارية، فعقوا عن الغلام شاتين، وعن الجارية شاة) .\nغريب.\nأخرجه البزار (٢٣٣ ١)، والبيهقي (٩ / ١ ٠ ٣ - ٢ ٠ ٣) من طريق الضحاك بن مخلد: ثنا أبو حفص سالم بن تميم عن أبيه عن عبد الرحمن الأعرج عن أبي هريرة مرفوعا، وقال البزار:\n\" لا نعلمه عن الأعرج عن أبي هريرة إلا بهذا الإسناد \".\nقلت: ووقع عنده: \" أبو حفص الشاعر \"، ولم يسمه، ولم أجد له ذكرا فيما عندي\nمن كتب الرجال، لا في الأسماء ولا في الكنى، وليراجع له \" الكنى \" للدولابي.","vol":"12","page":7},{"text":"وكذلك أبوه تميم. لم أعرفه، وقال الهيثمي في \" المجمع \" (٤ / ٥٨):\n\" رواه البزار من رواية أبي حفص الشاعر عن أبيه، ولم أجد من ترجمهما \". قلت: أما الشطر الثاني من الحديث. فهو صحيح من رواية عائشة وأم كرز الكعبية، وهو مخرج في \" الإرواء \" (١٦٦ ١) و\" صحيح أبي داود \" (٢٥٢٢، ٢٥٢٤، ٢٥٢٥) .\n<span data-type=\"title\" id=toc-5526>٥٥٠٥ </span>- (من رفع رأسه من الركوع قبل الإمام. فلا صلاة له) .\nضعيف.\nرواه عبد الرزاق في \" المصنف \" (٢ / ٣٧٥ / ٣٧٥٩) عن رجل\nعن محمد بن جابر قال: سمعت عبد الله بن بدر يحدث عن علي بن شيبان عن أبيه أن النبي ﷺ قال:. . . فذكره.\nقلت: وهذا إسناد ظاهر الضعف. لجهالة الرجل الذي لم يسم.\nوضعف محمد بن جابر، وهو الحنفي اليمامي. قال الحافظ في \" التقريب \"\n\" صدوق، ذهبت كتبه، فساء حفظه وخلط كثيرا، وعمي فصار يلقن \".\nومن طريقه رواه بقي بن مخلد أيضا. كما في ترجمة شيبان بن محرز من\n\" الإصابة \"؛ لكنه عزاه لابن ماجه أيضا! وهو من أوهامه ﵀.","vol":"12","page":8},{"text":"<span data-type=\"title\" id=toc-5527>٥٥٠٦ </span>- (من زار القبور. فليس منا) .\nضعيف. أخرجه عبد الرزاق في \" المصنف \" (٣ / ٥٦٩ / ٥ ٦٧٠) عن قتادة\nأن رسول الله ﷺ قال:. . . فذكره.","vol":"12","page":8},{"text":"قلت: وهذا إسناد مرسل، فهو ضعيف.\nولعل الحديث - إن صح - كان في وقت النهي عن زيارة القبور، ثم نسخ ذلك بإذن النبي ﷺ بزيارتها، كما جاء في أحاديث كثيرة، قد ذكرنا قسما طيبا منها في \" أحكام الجنائز \". فليراجعها من شاء الوقوف عليها.\n<span data-type=\"title\" id=toc-5528>٥٥٠٧ </span>- (كان يصافح النساء وعلى يده ثوب) .\nضعيف. أخرجه عبد الرزاق في المصنف \" (٦ / ٩ / ٩٨٣٢) عن إبراهيم قال:. . . فذكره مرفوعا\nقلت: وهو مرسل. بل معضل، والسند إلى إبراهيم صحيح.","vol":"12","page":9},{"text":"<span data-type=\"title\" id=toc-5529>٥٥٠٨ </span>- (هذا سجاسج: واد من أودية الجنة، قد صلى في هذا المسجد قبلي سبعون نبيا، ولقد مر به موسى بن عمران حاجًا أو معتمرا في سبعين ألفا من بني إسرائيل على ناقة له ورقاء، عليه عباءتان قطوانيتان) .\nضعيف جدًا) . أخرجه أبو إسحاق الحربي في \" كتاب المناسك \" ص ٤٤٦ - تحقيق حمد الجاسر) من طريق كثير بن عبد الله المزني عن أبيه عن جده:\nأن النبي صلى في مسجد الروحاء الذي عند عرق الظبية، وقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا كثير هذا متروك، كما هو معروف.","vol":"12","page":9},{"text":"<span data-type=\"title\" id=toc-5530>٥٥٠٩ </span>- (نِعْمَ القوم حِمْيَر؛ بأفواههِمُ السلامُ، وبأيديهمُ الطعام) .\nضعيف جدًا. أخرجه الفسوي في \" المعرفة \" (٢ / ٢٢٠): حدثني إسحاق بن إبراهيم بن العلاء الزبيدي: حدثني عمرو بن الحارث بن العلاء أبو عون بن أبي عبد الله أن قيس بن الحارث الغامدي: حدثنا ابن الصّنابحي قال: إن رجلا أتى النبي - ﷺ - فقال: يا رسول الله! العن حميرًا. فقال: (يرجم الله حميرًا) ! فقال: يا رسول الله! العن حميرًا. قال: (يرحم الله حميرًا) ! فقال: يا رسول الله! إنما قلت: العن حِمْيَرًا. فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ اسحاق بن إبراهيم؛ قال الحافظ: \" صدوق يهم كثيرا، وأطلق محمد بن عوف أنه يكذب \".\nوعمرو بن الحارث بن العلاء - كذا وقع في الأصل - وأظنه خطأ؛ فإنه: ابن الحارث بن الضحاك كما في \" الجرح \" (٣ / ١ / ٢٢٦) وغيره، ولم يذكر فيه جرحا ولا تعديلا؛ إلا أن يكون (العلاء) من أجداده، وهذا مما لم يذكروه. أشار الذهبي إلى أنه مجهول؛ فقال في \" الميزان \".\n(تفرد بالرواية عنه إسحاق بن إبراهيم بن زبريق، ومولاة له اسمها \" علوة \"، فهو غير معروف العدالة. وابن زيريق ضعيف) . وقال الحافظ فيه وفي أبي عون - واسمه عبد الله -: \" مقبول \".","vol":"12","page":10},{"text":"ثم تأكد ما ظننته من الخطأ؛ أنه وقع على الصواب في حديث آخر، وهو الآتي بعده:\n<span data-type=\"title\" id=toc-5531>٥٥١٠ </span>- (إذا سألتمْ، فَسَلُوا الله ﷿ الفردوس؛ فإنها سرُّ الجنة، يقول الرجل منكم لراعيهِ: عليك بِسرِّ الوادي؛ فإنه أَعْشَبُهُ وأَمْرَعُهُ) .\nضعيف جدا.\nأخرجه الفسوي في \" المعرفة \" (٢ / ٣٤٨ - ٣٤٩): حدثنا إسحاق بن إبراهيم بن العلاء بن زبريق (الأصل: رزيق! وهو خطأ) قال: حدثني عمرو بن الحارث بن الضحاك قال: حدثني عبد الله بن سالم عن الزبيدي قال: حدثني عبد الرحمن بن أبي عوف أن سويد بن جبلة حدثهم أن عرباض بن سارية حدثهم، يرده إلى رسول الله - ﷺ - أنه قال:. . . فذكره.\nقلت وإسناده ضعيف جدا؛ كما سبق بيانه في الحديث الذي قبله.","vol":"12","page":11},{"text":"<span data-type=\"title\" id=toc-5532>٥٥١١ </span>- (بل أنت عُتْبَةُ بنُ عَبدٍ) .\nضعيف. أخرجه الفسوي في \" التاريخ \" (٢ / ٣٤٩)، والطبراني في \" المعجم الكبير \" (١٧ / ١٢٠ / ٢٩٦)، وابن قانع في \" معجم الصحابة \" من طرق عن محمد بن شعيب بن شابور: ثنا محمد بن القاسم الطائي قال: سمعت يحيى ابن عتبة بن عبد يحدث عن أبيه: أنه أتى في أناس يريدون أن يغيروا أسماءهم، قال: فلما رآني رسول الله - ﷺ - دعاني وأنا غلام حدث، فقال: \" ما اسمك \"؟ فقلت: عتلة بن عبد. فقال النبي - ﷺ -:. . . فذكره، وزاد:","vol":"12","page":11},{"text":"\" أرني سيفك \". فسله، فسله، فلما نظر إليه؛ فإذا وسيف فيه دقة وضعف فقال: \" لا تضرب بهذا؛ ولكن اطعن به طعنًا \".\nقلت: وهذا إسناد ضعيف؛ يحيى هذا لا يعرف إلا في هذه الرواية، وبها أورده ابن حبان في \" ثقاته \" على قاعدته في توثيق المجهولين، ولم يورده البخاري في \" التاريخ \"، ولا ابن أبي حاتم في \" الجرح والتعديل \"، مع أنهما ذكراه في شيوخ الطائي الراوي عنه هنا. وذكر الثاني منهما أنه روى عنه أيضًا يحيى بن صالح الوحاظي الثقة وغيره، فهو مجهول الحال، ولعله في \" ثقات ابن حبان \"؛ فقد قال الهيثمي (٨ / ٥٣):\n(رواه الطبراني من طرق، ورجال بعضها ثقات) !\nكذا قال، وإنما له طريق واحدة، هي طريق يحيى هذا، وإنما الطرق التي أشار إليها عن ابن شابور فقط، كما تقدمت الإشارة إلى ذلك في أول التخريج.\n<span data-type=\"title\" id=toc-5533>٥٥١٢ </span>- (كلُّ سارحَةٍ ورائحةٍ على قومٍ؛ حرامٌ على غيرِهم) .\nضعيف جدا.\nأخرجه الفسوي في \" المعرفة والتاريخ \" (٢ / ٤٣١ - ٤٣٢)، والطبراني في \" الكبير \" (٨ / ٢٠٧ / ٧٧٣٢) عن سليمان بن سلمة الحمصي قال: ثنا بقية قال: ثنا سلامة بن عميرة المنابحبي - حي من اليمن - عن لقمان ابن عامر الوصابي - حي من اليمن - عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ آفته سليمان هذا؛ فإنه متروك متهم، وقد مضت له أحاديث في المجلد الثاني برقم (٥٨٦، ٥٩٤، ٧٧٩)، وقول الهيثمي","vol":"12","page":12},{"text":"(٤ / ١٦٣) بعد أن عزاه للطبراني:\n(وفيه سليمان بن سلمة الخبائري؛ وهو ضعيف) .\nففيه تساهل؛ لأن الخبائري أسوأ حالًا، بشهادة الهيثمي نفسه في بعض الأحاديث التي أشرت إليها آنفًا.\nوقال المناوي بعد أن نقل قول الهيثمي المذكور:\n(وقال غيره: فيه الحسن بن علي المعمري \" الأصل: العمري؛ وهو خطأ \"، أورده الذهبي في \" الضعفاء \" وقال: حافظ رفع موقوفات قليلة. وسليمان بن سلمة الخبائري تركه أبو حاتم وغيره. و(بقية) ضعفوه) .\nولنا عليه مؤاخذتان:\nالأولى: إعلاله بالمعمري لا وجه له؛ لأمرين:\nأحدهما: أن رفعه موقوفات قليلة مع كثرة حفظه لا يخرجه من العدالة والإحتجاج به، وما أحسن ما قال الحافظ البرديجي: (ليس بعجب أن ينفرد المعمري بعشرين أو ثلاثين حديثا في كثرة ما كتب) .\nوقا الحافظ: في آخر ترجمته من \" اللسان \":\n(فاستقر الحال آخرا على توثيقه؛ فإن غاية ما قيل فيه: إنه حدّث بأحاديث لم يتابع عليها وقد علمت من كلام الدارقطني أنه رجع عنها، فإن كان أخطأ فيها كما قال خصمه فقط رجع عنها، وإن كان مصيبا فيها كما كان يدعي فذاك أرفع له والله أعلم) .","vol":"12","page":13},{"text":"والآخر: أن المعمري لم ينفرد به؛ فقد تابعه الحافظ الفسوي فقال: حدثني سليمان بن سلمة الحمصي به، والسياق له.\nوالأخرى: إعلاله ببقية وقوله: \" ضعفوه \"؛ فليس بجيد؛ لأنه إنما ضعفوه لتدليسه، وهنا قد صرح بالتحديث كما ترى.\nوفي الحديث علة أخرى لم يتعرض لذكرها المناوي ولا الهيثمي، وهي سلامة ابن عميرة؛ فإني لم أجده له ترجمة، فهو من مشايخ بقية المجهولين، وقد قال العجلي: (بقية ثقة ما روى عن المعروفين، وما روى عن المجهولين فليس بشيء) . وقال يعقوب بن شيبة: (صدوق ثقة، ويتقى حديثه عن مشيخته الذين لا يعرفون، وله أحاديث مناكير جدًا) .\nومما سبق؛ يظهر جليًّا أن إسناد الحديث ضعيف جدا، فقول المناوي في [التيسير]: \" إسناده ضعيف \"؛ مردود، مع أنه قد ذكر في [الفيض]-كما تقدم - أن فيه الخبائري المتروك.\n(تنبيه): قوله: (المنابحبي)؛ كذا وقع في \" المعرفة \" ولم أعرف هذه النسبة، وأظنها محرفة؛ فإني لم أجدها في شيء من كتب الأنساب وغيرها. والله أعلم.\n<span data-type=\"title\" id=toc-5534>٥٥١٣ </span>- (مَنْ لَمْ يَقْرَأْ خَلْفَ الإمامِ؛ فَصَلاتُهُ خِدَاجٌ) .\nموضوع بذكر (الإمام) . أخرجه الفسوي (٢ / ٤٣٢) عن شيخه المتقدم سليمان الحمصي قال: حدثنا المؤمل بن عمر أوقعنب العتبي: حدثنا يوسف أبو","vol":"12","page":14},{"text":"عنبسة خادم أبي أمامة قال: سمعت أبا أمامة يقول:. . . فذكره مرفوعًا.\nقلت: وهذا إسناده ضعيف جدًا؛ لما علمت آنفًا من حال سليمان هذا، وأنه متروك متهم.\nواللذان فوقه؛ لم أعرفهما.\nلكني وجدت في ترجمة أبي أمامة صدي بن عجلان في [الإصابة] حديثًا آخر له؛ من رواية وهب بن صدقة: سمعت جدي يوسف بن حزن الباهلي: سمعت أبا أمامة الباهلي يقول:. . . فذكره.\nقلت: فالظاهر أنه هذا؛ ولكن لم أجد له ترجمة أيضًا، ومثله حفيده وهب بن صدقة. فالله أعلم.\nوقد روي الحديث بإسناد آخر مظلم؛ من طريق سليمان بن عبد الرحمن عن عبد الرحمن بن سوار: نا عمرو بن ميمون بن مهران: حدثني أبي ميمون بن مهران عن أبيه مهران مرفوعًا به.\nأخرجه البيهقي في [القراءة خلف الإمام] (٦٢ / ١٣١)، وابن عساكر في \" التاريخ \" (١٣ / ٣٢٦ / ٢)، وكذا الطبراني في \" الأوسط \" (٢ / ٢٩٣ / ٩٣٢٢)؛ دون قوله: \" خلف الإمام \" وقال:\n(لا يروى إلا بهذا الإسناد، تفرد به سليمان بن عبد الرحمن) .\nقلت: الظاهر لي أنه التميمي الدمشقي ابن بنت شرحبيل، وهو صدوق يخطئ؛ كما في \" التقريب \".\nوقال الذهبي في \" الكاشف \":","vol":"12","page":15},{"text":"(مفت ثقة؛ لكنه مُكْثِرٌ عن الضعفاء) . وذكر في \" الميزان \" أن أبا حاتم قال: (صدوق؛ إلا أنه من أروى الناس عن الضعفاء والمجهولين) .\nقلت: وعبد الرحمن بن سوار؛ لم أجد له ترجمة، فالظاهر أنه من المجهولين الذين أشار إليهم أبو حاتم آنفًا.\nوقال الهيثمي في \" المجمع \" (٢ / ١١١) -بعد عزوه للطبراني -: (وفي إسناده جماعة لم أعرفهم) .\nكذا قال! وليس فيه ممن لا يعرف سوى ابن سوار هذا.\nوشيخ الطبراني الوليد بن حماد الرملي؛ ترجمه ابن عساكر في \" تاريخ دمشق \" برواية جماعة عنه، ولم يذكر فيه جرحا ولا تعديلا، وقد تابعه عند البيهقي: عبد الله بن حماد الآملي؛ إن لم يكن تحرف اسمه من الناسخ. والله أعلم.\nوجملة القول؛ أن علة هذا الإسناد ابن سوار هذا، ومن فوقه ثقات من رجال \" التهذيب \"، غير مهران والد ميمون الجزري، فأورده في \" الإصابة \" وساق له حديثين بهذا الإسناد، هذا أحدهما - من رواية ابن السكن وقال:\n(قال ابن السكن: لا يروي عن ميمون شيء إلا من هذا الوجه) .\nقلت: وكأنه يشير إلى عدم ثبوت صحبته، وقد ذكره البخاري في الصحابة؛ كما قال البغوي ونقله العسقلاني، ولم يورده البخاري في \" التاريخ الكبير \". والله أعلم.","vol":"12","page":16},{"text":"وإنما حكمت على الحديث بالوضع؛ لوهاء سنده، ولمخالفته للحديث الصحيح المعروف بلفظ:\n(من صلى صلاة لم يقرأ فيها بفاتحة الكتاب؛ فهي خداج) يقولها ثلاثًا.\nرواه مسلم وغيره من حديث أبي هريرة ﵁، وهو مخرج في \" صحيح أبي داود \" (٧٧٩)، وزاد في رواية:\n(فقيل لأبي هريرة: إنا نكون وراء الإمام؟ فقال: اقرأ بها في نفسك يا فارسي!) .\nقلت: فهذه الزيادة موقوفة على أبي هريرة، فجعلها سليمان الحمصي وابن سوار في صلب الحديث مرفوعًا!\nوأما حديث عبادة: (. . . فلا تفعلوا إلا بفاتحة الكتاب؛ فإنه لا صلاة لمن لم يقرأ بها) .\nفهو ضعيف بهذا اللفظ؛ له ثلاث علل؛ كما شرحته في \" ضعيف أبي داود \" (١٤٦ - ١٤٧)، وإنما صح مختصرًا بلفظ: (لا صلاة لمن لم يقرأ بفاتحة الكتاب) .\nأخرجه الشيخان وغيرهما، وهو مخرج في \" صحيح أبي داود \" (٧٨٠)، ولو صح باللفظ الأول؛ فهو لا يدل على وجوب قراءة المؤتم للفاتحة، وإنما الجواز كما بينه العلامة اللكنوي في [إمام الكلام فيما يتعلق بالقراءة بالفاتحة خلف الإمام] (ص ٢٠٩) .\nويؤكد ذلك أنه صَحَّ بلفظ:","vol":"12","page":17},{"text":"(فلا تفعلوا؛ إلا أن يقرأ أحدكم بفاتحة الكتاب) .\nأخرجه عبد الرزاق في \" الصنف \" (٢ / ١٢٨)، وأحمد (٥ / ٤١٠)، والبخاري في \" جزء القراءة \"، والبيهقي في \" القراءة خلف الإمام \" (١٦١ / ١٢٩ - ١٣٠) وقوّاه.\nوإسناده صحيح.\nوعلى هذا اللفظ اعتمدت في كتابي \" صفة الصلاة \" ودلالته على الجواز؛ بل الجواز المرجوح أوضح من اللفظ الأول كما هو ظاهر؛ إذا لوحظ قوله: \" إلا أن. . . \"، فلا يصح إذن اعتباره شاهدًا لحديث الترجمة كما قد يتوهمه بعضهم ممن لا فقه عندهم!\nنعم؛ لو صح الحديث الآتي بعده لكان شاهدًا قويا له؛ لكن فيه ما سأبينه.\n<span data-type=\"title\" id=toc-5535>٥٥١٤ </span>- (لا صَلاةَ لمنْ لمْ بقرأْ بفاتِحَةِ الكتابِ خَلْفَ الإِمَام) .\nمنكر بزيادة (خلف) .\nأخرجه البيهقي في \" القراءة خلف الإمام \" (ص٥٦) من طرق عن محمد بن سليمان بن فارس: حدثني أبو إبرهيم محمد بن يحيى الصفار - وكان جارنا -: ثنا عثمان بن عمر عن يونس عن الزهري عن محمود بن الربيع عن عبادة بن الصامت مرفوعًا. قال أبو الطيب: قلت لمحمد بن سليمان: (خلف الإمام)؟ قال: (خلف الإمام) . وقال: (إسناد صحيح) !\nقلت: وفيه نظر من وجهين:","vol":"12","page":18},{"text":"الأول: أن أبا إبراهيم محمد بن يحيى الصفار ما رأيت له ترجمة، وهو من طبقة أبي عبد الله محمد بن يحيى النيسابوري الإمام المخرج له في \" الصحيحين \"، وما أظن أن البيهقي توهم أنه هو لمعرفته بالرجال واختلاف كنيتيهما، وتميز الأول عن الإمام بلقب (الصفار) .\nوالآخر: أنه قد خالفه الحسن بن مكرم فقال: أنا عثمان بن عمر به؛ دون قوله: \" خلف الإمام \".\nوالحسن هذا؛ روى عنه جمع من الثقات الحفاظ، ووثقه الخطيب، فراجع \" تاريخه \" إن شئت (٧ / ٤٣٢) .\nأخرجه البيهقي في \" القراءة \" (١٢ / ٢٢) .\nوتابعه الإمام الدارمي؛ فقال في \" سننه \" (١ / ٢٨٣): أخبرنا عثمان بن عمر به؛ دون الزيادة.\nوعثمان هذا؛ هو ابن عمر بن فارس العبدي، ثقة من رجال الشيخين.\nوتابعه جمع عن يونس به: عند البيهقي (١٣ / ٢٥) .\nوتابعه أيضًا عبد الله بن وهب: أخبرني يونس به.\nأخرج مسلم (٢ / ٩)، وأبو عوانة (٢ / ١٢٥)، والدارقطني في \" سننه \" (١ / ٣٢٢ / ١٨)، والبيهقي أيضًا (١٢ / ٢١) وكذا في \" السنن \" (٢ / ٦١) .\nويونس هذا؛ ثقة ثبث محتج به في \" الصحيحين \".\nوقد تابعه معمر: عند عبد الرزاق (٢ / ٩٣ / ٢٦٢٣)، ومسلم، وأبي عوانة،","vol":"12","page":19},{"text":"والنسائي (١ / ١٤٥)، والبيهقي أيضًا (١٣ / ٢٦و٢٧) وفي \" السنن \" (٢ / ٣٧٤)، وأحمد (٥ / ٣٢٢) .\nوصالح: عند مسلم، وأبي عوانة، والبيهقي (١٢ / ٢٣) وفي \" السنن \" (٢ / ٣٧٥)، وأحمد (٥ / ٣٢١) .\nوسفيان بن عيينة: عند الستة وغيرهم، وهو مخرج في \" صحيح أبي داود \" (٧٨٠) . ورواه عنه: ابن الجارود أيضًا في \" المنتقى \" (١٨٥) .\nوجمع آخر: عند البيهقي (١٤ / ٢٨ - ٣١) .\nكل هؤلاء الثقات وغيرهم رووه عن الزهري عن محمود بن الربيع عن عبادة؛ بدون الزيادة.\nفهي زيادة منكرة؛ بل باطلة دونما شك أو ريب.\nولعل أبا الطيب - وهو محمد بن أحمد الذهلي - كان يرى ذلك؛ كما يشعر به سؤاله لمحمد بن سليمان عنها، وكأنه كان سؤالا استنكاريًا. والله أعلم.\nفإن قيل: هل خفيت على البيهقي هذه الروايات الدالة على خطأ الصفَّار هذا لو فرض أنه ثقة عنده؟\nفأقول: ما أظن ذلك يخفى على من دونه علمًا ومعرفة، ولكنه التعصب المذهبي يحمل صاحبه على تجاهل الحقيقة؛ انتصارًا للمذهب. نسأل الله السلامة!\n<span data-type=\"title\" id=toc-5536>٥٥١٥ </span>- (مَنْ أرادَ كَنْزَ الحديثِ؛ فَعَلَيْهِ ب \" لا حَوْلَ ولا قوةَ إلا بالله \") .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (٢ / ١ / ٢٨٢ / ٩٧٠) تعليقًا،","vol":"12","page":20},{"text":"ووصله الفسوي في \" المعرفة \" (٢ / ٤٤٥)، والطبراني في \" الكبير \" (١٨ / ٣٠١ / ٧٧٣) من طريق خالد بن يزيد عن عبد الله بن مسروح عن ربيعة بن يورا عن فضالة بن عبيد مَرْفُوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ ربيعة بن يورا؛ أورده. البخاري في \" التاريخ \" لهذه الرواية، وكذا ابن أبي حاتم (١ / ٢ / ٤٧٥)، ولم يذكرا فيه جَرْحًا ولا تَعْدِيلًا، فهو في عداد المجهولين.\nوأما ابن حبان؛ فأورده في (الثقات) !\nوعبد الله بن مسروح؛ لعله خير من ربيعة؛ فقد أورده البخاري وابن أبي حاتم لهذه الرواية أَيْضًا؛ لكن قال أبو حاتم:\n(أراه هو صاحبه عقبة بن عامر) .\nقلت: ترجمته عنده قبيل هذا، وذكر أنه روى عنه مرثد بن عبد الله اليزني وخالد بن يزيد الصدفي. يعني: الراوي لهذا الحديث. وأظن أن (الصدفي) محرف (المصري)؛ فإنه لم ينسبه النسبة الأولى أحد ممن ترجم له، ومنهم ابن أبي حاتم (١ / ٢ / ٣٥٨) .\nوقال الهيثمي في \" المجمع \" (١٠ / ٩٩): \" رواه الطبراني من طريق عبد الله بن يزيد عن ربيعة بن يورا، وعبد الله؛ لم أعرفه، وبقية رجاله ثقات \".\nكذا وقع فيه: \" عبد الله بن يزيد \"! وكأنه سبق نظر أو قلم؛ ولذلك لم يعرفه، وإنما هو عبد الله بن مسروح، وقد ترجمه من ذكرنا، ويحتمل اِحْتِمَالًا كَبِيرًا أن","vol":"12","page":21},{"text":"يكون في \" ثقات ابن حبان \".\n(تنبيه): تحرف اسم (يورا) في بعض المصادر، فوقع في \" المجمع \": (بورا) بالباء الموحدة، وفي \" المعرفة \": (نورا) بالنون، وقال محققه الفاضل الدكتور العمري:\n\" هكذا في الأصل، ولم أجده \"!\nوقوله: \" الحديث \"؛ هكذا في المصادر الثلاثة، وفي \" المجمع \": (الجنة) !\n<span data-type=\"title\" id=toc-5537><span data-type=\"title\" id=toc-5538>٥٥١٦ </span></span>- (يخرجُ ناسٌ مِنَ المشرقِ، فَيُوَطِّئونَ للمهديِّ سُلْطَانَهُ) .\nضعيف. أخرجه يعقوب الفسوي في \" المعرفة والتاريخ \" (٢ / ٤٩٧)، وابن ماجه (٤١٣٩ - الأعظمي) من طريق ابن لهيعة عن أبي زرعة عمرو بن جابر الحضرمي عن عبد الله بن الحارث بن جزء الزبيدي مَرْفُوعًا.\nقلت: وهذا إِسْنَاد ضعيف؛ من أجل ابن لهيعة وشيخه؛ قال البوصيري في\n\" الزوائد \" (٢٥٠ / ١):\n\" هذا إسناد ضعيف؛ لضعف عمرو بن جابر وابن لهيعة \".\nقلت: ابن لهيعة ضعفه معروف. وأما الحضرمي؛ فقد اختلفوا فيه، والأكثرون على تضعيفه، ووثقه الفسوي وغيره، وقال ابن لهيعة نفسه:\n\" كان ضعيف العقل، كان يقول: علي في السحاب. كان يجلس معنا فيبصر سحابة فيقول: هذا علي قد مرّ في السحاب. كان شَيْخًا أحمق \". وقال أحمد:\n\" روى عن جابر مناكير، وبلغني أنه كان يكذب \".\nوجزم الحافظ بضعفه في (التقريب) .","vol":"12","page":22},{"text":"<span data-type=\"title\" id=toc-5539>٥٥١٧ </span>- (إنَّ العَبْدَ يَلْبَثُ مُؤْمِنًا أَحْقَابًا، ثمّ أحْقَابًا ثمّ يموتُ والله عنه سَاخِطٌ، وإنَّ العبدَ يلبثُ كَافِرًا أحقابًا، ثمّ أحقابًا ثمّ يموتُ والله عنه راضٍ. ومَنْ ماتَ همّازًا لَمّازًا ملقبًا للناسِ؛ كان عَلامَتُهُ يومَ القيامةِ أَنْ يَسِمَه اللهُ على الخُرْطُومِ مِنْ كلا الشّفتين) .\nضعيف. أخرجه يعقوب الفسوي في \" المعرفة \" (٢ / ٥١٥ - ٥١٦)، والطبراني في \" الأوسط \" (٢ / ٢٥٩ / ٨٩٦٥) من طريق أبي صالح: حدثني الليث: حدثني خالد بن يزيد عن سعيد بن أبي هلال عن عبد الملك بن عبد الله عن عيسى بن هلال الصدفي عن عبد الله بن عمرو مَرْفُوعًا.\nقلت: وهذا إسناد ضعيف، وفيه علل:\nالأولى: أبو صالح هذا - وهو عبد الله بن صالح -؛ كاتب الليث. ومن طريقه\nرواه ابن أبي حاتم؛ كما في \" تفسير ابن كثير \" وغيره. وبه أعله الهيثمي، فقال في \" المجمع \" (٢١٣ / ٧): \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه عبد الله بن صالح، وثقه\nعبد الملك بن شعيب؛ وضعفه غيره \".\nقلت: وفيه كلام كثير، والذي يتلخص منه وانتهى إليه الحفاظ المتأخرون أن\nفيه ضَعْفًا، فقال الذهبي في \" الميزان \":\n\" له مناكير \". وقال في \" الكاشف \":\n\" فيه لين \". وقال الحافظ في \" التقريب \":","vol":"12","page":23},{"text":"\" صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nالثانية: سعيد بن أبي هلال؛ فإنه كان اختلط؛ كما قال الإمام أحمد.\nالثالثة: عبد الملك بن عبد الله؛ هو التجيبي؛ كما في ترجمة شيخه الصدفي\nمن \" تهذيب المزي \"، والظاهر أنه مصري؛ لأن (التجيبي) نسبة إلى (تجيب)، محلة بفسطاط مصر؛ كما في \" أنساب السمعاني \"، ولم أعرفه، وفي \" الجرح والتعديل \" (٢ / ٢ / ٣٥٤ - ٣٥٥) جماعة من طبقته لم ينسب أحد منهم هذه النسبة، ولم يحك فيهم جَرْحًا ولا تَعْدِيلًا.\nوعيسى بن هلال الصدفي؛ ذكره الفسوي في ثقات التابعين في مصر، وفي ترجمته ساق الحديث. وكذلك ذكره ابن حبان في \" الثقات \"! (٣ / ١٩٣)، وقال الحافظ في \" التقريب \": \" صدوق \".\nقلت: فمثله حسن الحديث؛ لكن أشار الذهبي إلى تليين توثيقه بقوله في\n\" الكاشف \":\n\" وُثِّق \"؛ بل قال في حديث آخر له ذكره في \" الكبائر \" (ق ٢٨ / ٢):\n\" ليس إسناده بذاك \". وقال أبو القاسم الأصبهاني في \" الترغيب \" (ق ١٩٨ / ١):\n\" حديث غريب \".\nولعلي أتوجه إلى تخريج الحديث المشار إليه في مناسبة أخرى إن شاء الله تعالى، ولذلك لم ينشرح الصدر لتقوية حديث الترجمة لو صح إسناده إليه. والله أعلم.","vol":"12","page":24},{"text":"قلت: والحديث من جملة الأحاديث الضعيفة التي سَوَّدَ بها الشيخ الصابوني كتابه \" مختصر تفسير ابن كثير، (٣ / ٥٣٥) ! زَاعِمًا في المقدمة أنه جرد منه الأحاديث الضعيفة! وهو في ذلك غير صادق! ولا هو أهل لذلك! كما شرحت ذلك بعض الشيء في مقدمة المجلد اَلرَّابِع من \" سلسلة الأحاديث الصحيحة \"، وقد تم طبعه، وتداولته الأيدي في منتصف هذه السنة (١٤٠٤)، والحمد لله الذي بنعمته تتم الصالحات، وقد لقينا عَنَتَا كَبِيرًا في سبيل طباعته لجهل القائمين على الطباعة بطرق تصحيح التجارب، وإهمالهم وإخلالهم بالمواعيد؛ بحيث أنه تحمل إخراجه إلى حيز الوجود أكثر من سنة! والله المستعان.\n<span data-type=\"title\" id=toc-5540>٥٥١٨ </span>- (إن أبي إِبْرَاهِيم - عليه اَلسَّلَام - هَمَّ أن يَدْعُوَ عليهم - يعني: أهل العِراقِ -، فأوحَى اَللَّه تعالى إليه: لا تَفْعَل؟ فإنِّي جَعَلتُ خَزَائِن علمي فيهم، وأَسْكَنْتُ الرحمة في قُلُوبهمْ) .\nموضوع. أخرجه الخطيب في \" تاريخ بغداد \" (١ / ٢٤ - ٢٥)، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (١ / ٦٢) عن أبي عمر محمد بن أحمد الحليمي قال: نبأنا آدم بن أبي إياس عن ابن أبي ذئب عن معن بن الوليد عن خالد بن معدان عن معاذ بن جبل قال: قال النبي ﷺ:\n(اللهم بارك لنا في صاعنا ومُدِّنا، وفي شامنا وفي يَمَنِنا، وفي حِجازنا \".\nقال: فقام إليه رجل فقال: يا رسول الله! وفي عراقنا؟ فأمسك النبي ﷺ. فلما كان في اليوم الثاني قال مثل ذلك، فقام إليه الرجل فقال: يا رسول الله! وفي عراقنا؟ فأمسك النبي ﷺ. فلما كان في اليوم الثالث قام إليه الرجل فقال: يا رسول الله! وفي عراقنا؟ فأمسك النبي ﷺ. فولى الرجل وهو يبكي، فدعاه","vol":"12","page":25},{"text":"النبي ﷺ فقال:\n\" أمن العراق أنت؟ \".\nقال: نعم. قال:. . . فذكره.\nقلت: وهذا موضوع؛ المتهم به الحليمي هذا، من ولد حليمة السعدية، ظئر النبي ﷺ، قال السمعاني في \" الأنساب \":\n\" حدث عن أدم بن أبي إياس أربعة أحاديث مناكير بإسناد واحد، والحمل عليه فيها \". وقال الذهبي في \" الميزان \":\n\" يروي عن آدم بن أبي إياس أحاديث منكرة باطلة، قال أبو نصر بن ماكولا: الحمل عليه فيها \". ثم ساق له الحديث التالي لهذا. وزاد في \" اللسان \":\n\" وقال ابن عساكر: منكر الحديث \".\nقلت: ومن فوقه كلهم ثقات من رجال البخاري؛ غير معن بن الوليد، ولم أجد له ترجمة، وهو غير معن بن الوليد بن هشام الغساني الدمشقي؛ فإنه متأخر عن هذا، سمع منه أبو حاتم، وترجمه ابنه (٤ / ١ / ٢٧٨) مُوَثَّقًا.\nوإن مما يؤكد وضع هذا الحديث أن طرفه الأول، وهو دعاء النبي ﷺ بالبركة\nإلى قول الرجل: \" وفي عراقنا \"؛ قد صح عن النبي ﷺ من حديث ابن عمر وغيره، كما خرجته في \" الصحيحة \" (٢٢٤٦) من طرق عنه ﷺ، ليس في شيء منها هذه الزيادة في مَدْح العراق؛ بل فيها قوله ﷺ جَوَابًا على قول الرجل: \" وفي عراقنا؟ \":\n(بها الزلازل والفتن، وفيها يطلع قرن الشيطان.","vol":"12","page":26},{"text":"فثبت بطلان حديث الترجمة.\n<span data-type=\"title\" id=toc-5541>٥٥١٩ </span>- (إذا كان يَوْم اَلْقِيَامَة؟ نُصِبَ لإبراهيم مِنْبَرٌ أمامَ العَرْشِ، ونُصِبَ لي مِنْبَر أمام العرش، ونُصِب لأبي بكر كرسيّ فيجلس عليه، وينادي مناد: يا لَكَ من صِدِّيقٍ بين خليل وحبيب!) .\nموضوع. أخرجه الخطيب (٤ / ٣٨٦ - ٣٨٧) بسند الذي قبله عن معاذ مَرْفُوعًا.\nوقد عرفت آفته.","vol":"12","page":27},{"text":"<span data-type=\"title\" id=toc-5542>٥٥٢٠ </span>- (دَخَلَ إِبْلِيس العراق فقضى حَاجَته، ثم دخل اَلشَّام فطردوه حتى بَلَغَ (بُسَاق)، ثم دَخَلَ مِصْر فَبَاضَ بها وفَرَّخَ وبَسَطَ عَبْقَرِيَّهُ) (١) .\nضعيف. أخرجه يعقوب الفسوي في \" المعرفة، (٢ / ٧٤٨ - ٧٤٩)، وأبو الشيخ في \" العظمة \" (١٢ / ٢٨ / ٢)، والطبراني في \" الكبير \" (١٢ / ٣٤٠ / ١٣٢٩٠) من طريق ابن شهاب عن يعقوب بن عبد الله بن المغيرة بن الأخنس عن ابن عمر مَرْفُوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير يعقوب بن عبد الله؛ فإني لم أجده في شيء من كتب الرجال هكذا: (ابن عبد الله)، وإنما فيها: (ابن عتبة ابن المغيرة بن الأخنس)، وهو ثقة، من السادسة عند ابن حجر في (التقريب)، فإن كان هو فالإسناد منقطع، ومن الغريب أن الحافظ الهيثمي مر على هذا دون أي تنبيه؟ فقال (٦٠ / ١٠):\n_________\n(١) العبقري: ضرب من البُسُط. كما في (القاموس) .","vol":"12","page":27},{"text":"\" رواه الطبراني في \" الكبير \" و\" الأوسط \"؛ من رواية يعقوب بن عبد الله بن\nعتبة بن الأخنس (!) عن ابن عمر. ولم يسمع منه، ورجاله ثقا ت \".\nكذا وقع في كتابه \" المجمع \" جمع بين (عبد الله) و(عتبة) فقال: (ابن\nعبد الله بن عتبة)، ولم يذكر (المغيرة)، وهو خلاف ما في كتب التراجم كما\nتقدم، فالظاهر أنه خطأ مطبعي أو من تصرف بعض النساخ أو المصححين؛ فقد وقع\nفي نحوه الأستاذ صلاح الدين المنجد في تعليقه على \" ابن عساكر \"؛ فإنه صحح\nاسم (عبد الله) فجعله (عتبة) وقال في التعليق: \" في الأصل (عبد الله)، وهو خطأ \"!\nوإنما الخطأ ما فعل؛ فإنه في الأصول كلها التي وقفنا عليها: (عبد الله)؛\nلاسيما وابن عساكر رواه من طريق الفسوي!\nثم إن للحديث طَرِيقًا أخرى: عند ابن عساكر، يرويه بسنده عن خطاب بن\nأيوب: ثنا عباد بن كثير عن سعيد عن قتادة عن سالم عن ابن عمر به نحوه؛ دون\nذكر (بساق) .\nوخطاب بن أيوب؛ ذكره ابن أبي حاتم (١ / ٢ / ٣٨٦) بغير هذه الرواية، ولم يذكر فيه جَرْحًا ولا تَعْدِيلًا.\nوعباد بن كثير؛ هو الثقفي البصري؛ متروك، قال أحمد:\n\" روى أحاديث كذب \".\nهذا؛ ولعل أصل الحديث موقوف، وهم بعض الرواة فرفعه؛ فقد قال أبو عذبة: قدمت على عمر بن الخطاب رابع أربعة من الشام ونحن حجاج، فبينا نحن عنده","vol":"12","page":28},{"text":"أتاه آت من قبل العراق، فأخبر أنهم قد حصبوا إمامهم، وقد كان عمر عوضهم منه مكان إمام كان قبله فحصبوه، فخرج إلى الصلاة مغضبًا، فسها في صلاته، ثم أقبل على الناس فقال:\nمن ههنا من أهل الشام؟ فقمت أنا وأصحابي، فقال:\nيا أهل الشام! تجهزوا لأهل العراق؛ فإن الشيطان قد باض فيهم وفرخ. ثم قال: اللهم! إنهم قد لبّسوا علي، فلبِّس عليهم، وعجِّل لهم الغلام الثقفي؛ يحكم فيهم بحكم الجاهلية، لا يقبل من محسنهم، ولا يتجاوز عن مسيئهم!\nأخرجه يعقوب الفسوي في \" المعرفة \" (٢ / ٥٢٩، ٧٥٤) عن شريح بن عبيد، و(٢ / ٧٥٥) عن عبد الرحمن بن ميسرة؛ كلاهما عنه.\nقلت: وهذا إسناد حسن: أبو عذبة؛ أورده ابن أبي حاتم برواية شريح عنه، ولم يذكر فيه جَرْحًا ولا تَعْدِيلًا؛ لكن قد روى عنه أَيْضًا عبد الرحمن بن ميسرة؛ كما ترى، وذكره الفسوي في ثقات التابعين المصريين. والله أعلم.\n<span data-type=\"title\" id=toc-5543>٥٥٢١ </span>- (إنما يفتري الكذب من لا يؤمن، إن العبد يَزِلُّ الزّلّة، ثم يرجع إلى ربه فيتوبُ، فيتوب الله عليه) .\nموضوع.\nأخرجه ابن جرير الطبري في \" تهذيب الآثار \" (١ / ١١٣ / ٢٣٥): حدثني عمر بن إسماعيل الهمداني قال: حدثنا يعلى بن الأشدق عن عبد الله ابن جراد قال: قال أبو الدرداء: يا رسول الله! هل يسرق المؤمن؟ قال:\n\" قد يكون ذلك \". قال: هل يزني المؤمن؟ قال:","vol":"12","page":29},{"text":"\" بلى وإن كره أبو الدرداء \". قال: هل يكذب المؤمن؟ قال:. . . فذكره.\nقلت: وهذا موضوع؛ آفته يعلى بن الأشدق أو الهمداني؛ فإن الأول أورده الذهبي في \" الضعفاء \" وقال:\n\" قال البخاري: لا يكتب حديثه. وقال أبو زرعة؟ ليس بشيء. وقال ابن حبان: وضعوا له أحاديث يحدث بها ولم يدر \".\nوالآخر متروك، وكان ابن معين يكذبه. انظر الحديث المتقدم: \" أنا مدينة العلم. . \" (٢٩٥٥) .\nوإني متعجب جدا من إيراد الإمام الطبري بهذا الحديث ساكتا عنه، وفيه هذان المتهمان، وأنا وإن كنت حديث عهد بالاطلاع على كتابه \" التهذيب \" ودراسته فقد بدأت أشعر بأن عنده شيئا من التساهل في إيراد الحديث وتقويته، ولا أدري إذا كان هذا الشعور سيزداد مع الدراسة أو سيضمحل، ذلك ما سنخرجه من أحاديثه:\n<span data-type=\"title\" id=toc-5544>٥٥٢٢ </span>- (إني قد علمت ما لقيت في الله ورسوله، وما ذهب من مالك، وقد طيبت لك الهدية، فما أهدي اليك من شيء؛ فهو لك) .\nموضوع.\nأخرجه الطبري في \" تهذيب الآثار \" (١ / ١٧٢ / ٣٧٥) من طريق الهيثم بن الربيع قال: حدثني الأصبع بن زيد عن سليمان بن الحكم عن محمد ابن سعيد عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال:\nلما بعثني رسول الله (ص) الى اليمن قال:. . . . فذكره. وقال:\n\" هذا خبر غير جائز الاحتجاج بمثله؛ لوهي سنده، وضعف كثير من نقلته،","vol":"12","page":30},{"text":"ومحمد بن سعيد؛ هو المصلوب \".\nقلت: قال الحافظ في \" التقريب \":\n\" كذبوه، وقال أحمد بن صالح: وضع أربعة آلاف حديث \".\nوسليمان بن الحكم واه باتفاقهم؛ كما قال الذهبي في \" الضعفاء \".\nوالهيثم بن الربيع؛ الظاهر أنه العقيلي البصري؛ قال الحافظ:\n\" ضعيف \".\nقلت: وأشار الطبري في كلمته السابقة إلى ضعفه وضعف اللذين قبله.\n<span data-type=\"title\" id=toc-5545>٥٥٢٣ </span>- (اللهم مشبع الجوعة، [وقاضي الحاجة]، ورافع الوضعة، لا تجع فاطمة بنت محمد - ﷺ -) .\nضعيف. أخرجه ابن جرير الطبري في \" تهذيب الآثار \" (١ / ٤٢٠ / ٩٧٤)، والطبراني في \" المعجم الأوسط \" (١ / ٢٣٠ / ٢ / ٤١٦٥) من طريق مسهر بن عبد الملك بن سلع الهمداني عن عتبة أب معاذ البصري عن عكرمه عن عمران ابن حصين قال:\nكنت مع رسول الله - ﷺ - قاعدا، إذ أقبلت فاطمة رحمها الله، فوقفت بين يديه، فنظرت إليها، وقد ذهب الدم من وجهها، وغلبت الصفرة من شدة الجوع، قال: فنظر إليها رسول الله، فقال:\n\" ادني يافاطمة! \". فدنت حتى قامت بين يديه، فرفع يده، فوضعها على صدرها في موضع القلادة، وفرج بين أصابعه، ثم قال \":. . . فذكره.","vol":"12","page":31},{"text":"قال عمران: فنظرت إليها، وقد غلب الدم على وجهها وذهبت الصفرة، كما كانت الصفرة قد غلبت على الدم.\nقال عمران: فلقيتها بعد، فسألتها؟ فقالت: ما جعت بعد ياعمران!\nوقال الطبراني عقبه - والزيادة له -:\n\" لا يرويه عن عكرمة إلا عتبة أبو معاذ، تفرد به مسهر بن عبد الملك، ولا يروى عن عمران إلا بهذا الإسناد \".\nقلت: وهو ضعيف؛ لأن مسهرا لين الحديث؛ كما في \" التقريب \".\nوأما شيخه عتبة أبو معاذ؛ فصدوق له أوهام. فهو خير منه، ومع ذلك فالهيثمي ما أعله إلا به؛ فقال في \" المجمع \" (٩ / ٢٠٣):\n\" رواه الطبراني في \" الأوسط \"، وفيه عتبة بن حميد؛ وثقه ابن حبان وغيره، وضعفه جماعة، وبقية رجاله وثقوا \".\n<span data-type=\"title\" id=toc-5546>٥٥٢٤ </span>- (من قل ماله، وكثر عياله، وحسنت صلاته، ولم يغتب المسلمين؛ جاء يوم القيامة وهو معي كهاتين) .\nضعيف جدا. رواه الطبري في \" التهذيب \" (١ / ٤٢٢ / ٩٨١)، وأبو يعلى في \" مسنده \" (٦٥ / ٢)، والأصبهاني في \" الترغيب \" (٢٣٤ / ١)، والخطيب في \" التاريخ \" (١١ / ٢٥٩) عن مسلمة بن علي عن عبد الرحمن بن يزيد عن ابن شهاب عن سعيد بن المسيب عن أبي سعيد الخدري مرفوعا.\nقلت: وهذا إسناد ضعيف جدا؛ لأن مسملة بن علي هذا متروك؛ كما قال","vol":"12","page":32},{"text":"الحافظ في \" التقريب \".\nوالحديث؛ أورده الهيثمي في \" المجمع \" (١٠ / ٢٥٦)؛ دون أن يعزوه لأحد خلافا للمعروف من عادته، والظاهر أنه سقط منم الناسخ أو الطابع.\n<span data-type=\"title\" id=toc-5547>٥٥٢٥ </span>- (أدوا الفرائض، واقبلوا الرخص، ودعوا الناس؛ فقد كفيتموهم) .\nضعيف. أخرجه الحارث بن أبي أسامة في \" مسنده \" (ق١٤ / ١ - زوائده): حدثنا الحسن بن قتيبة: ثنا سفيان عن العلاء بن المسيب عن زيد بن أسلم قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ الحسن هذا؛ قال الذهبي:\n\" هو هالك \".\nثم هو مرسل إن كانت الرواية هكذا، كما يشير إلى ذلك الناسخ بكتبه حرف (ص)؛ إشارة إلى أنه كذلك وقع في الأصل.\nولعله سقط منه (عن ابن عمر)؛ فقد أورده السيوطي في \" جامعيه \" من رواية الخطيب في \" التاريخ \" عنه، وذكر المناوي في \" شرحيه \" أن إسناده ضعيف. ولم يبين علته، ولست أدري إذا كان عند الخطيب من هذا الوجه أو غيره؛ فإني لم أره في \" فهرس تاريخه \" الذي وضعه الشيخ الغماري. والله أعلم.","vol":"12","page":33},{"text":"<span data-type=\"title\" id=toc-5548>٥٥٢٦ </span>- (الأقلف لا يحج بيت الله حتى يختتن) .\nضعيف. أخرجه الروياني في \" مسنده \" (٣٠ / ١٩ / ٢)، والبيهقي (٨ / ٣٢٤)","vol":"12","page":33},{"text":"عن أحمد بن يونس: حدثني أم الأسود قالت: سمعت منية بنت عبيد ابن أبي برزة تحدث عن جدها أبي برزة عن النبي - ﷺ - في الأقلف يحج بيت الله؟ قال:\n\" لا؛ حتى يختتن \".\nقلت: وهذا إسناد ضعيف؛ علته منية هذه؛ قال الحافظ في \" التقريب \":\n\" لا يعرف حالها \".\nقلت: لعل الأولى أن يقال:\n\" لا يعرف عينها \"، وقد أشار إلى ذلك الذهبي بقوله في \" الميزان \":\n\" تفردت عنها أم الأسود \".\nولذلك؛ نقل ابن القيم في \" تحفة المودود \" قول ابن المنذر بعدما عزاه له. فقال:\n\" ثم قال ابن المنذر: لا يثبت؛ لأن إسناده مجهول \".\nوروى لها الترمذي حديثا آخر في التعزية، وقال:\n\" ليس إسناده بالقوي \". وهو مخرج في \" الإرواء \" (٣ / ٢١٧) .\n<span data-type=\"title\" id=toc-5549>٥٥٢٧ </span>- (الأرواح جنود مجندة، فما تعارف منها في الله ائتلف، وما تناكر منها في الله اختلف) .\nضعيف جدا. أخرجه الطبراني في \" الكبير \" (٦ / ٣٢٤) من طريق","vol":"12","page":34},{"text":"عبد الأعلى بن أبي المساور عن عكرمة عن الحارث بن عميرة قال:\nانطلقت حتى أتيت المدائن، وإذا أنا برجل عليه ثياب خلقان، ومعه أديم أحمر يعركه، فالتفت، فنظر إلي، فأومأ بيده: مكانك ياعبد الله! فقمت، فقلت لمن كان عندي: من هذا الرجل؟ قالوا: هذا سلمان، فدخل بيته، فلبس ثيابا بياضا، ثم أقبل وأخذ بيدي وصافحني وساءلني، فقلت: يأبا عبد الله! ما رأيتني فيما مضى ولا عرفتني؟ ! قال: بلى؛ والذي نفس بيده! لقد عرف روحي روحك حين رأيتك، ألست الحارث بن عميرة؟ فقلت: بلى. فقال: سمعت رسول الله - ﷺ - يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ آفته ابن أبي المساور؛ قال الحافظ في \" التقريب \":\n\" متروك، وكذبه ابن معين \".\nوبه أعله الهيثمي في \" المجمع \" (٨ / ٨٨)، وقال في مكان آخر (١٠ / ٢٧٣):\n\" رواه الطبراني بأسانيد ضعيفة \".\nقلت: لعل الصواب أن يقال: بإسنادين ضعيفين؛ فإنه مع ما في تعبيره من الإجمال والتساهل الموهم أن إسناد هذا ضعيف فقط وليس بمتروك بخلاف تصريحه الأول؛ فإن إسناده الآخر عند الطبراني (٦ / ٣٢٣ / ٦١٦٩) بلفظ:\n\" الأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف \".\nوهو - وإن كان فيه من لا يعرف؛ فإنه - بهذا اللفظ صحيح ثابت عن النبي - ﷺ -","vol":"12","page":35},{"text":"فقد أخرجه أحمد (٢ / ٢٩٥، ٥٢٧، ٥٣٩)، ومسلم (٨ / ٤١ - ٤٢) من طريقين صحيحين عن أبي هريرة مرفوعا. وأحدهما في \" الأدب المفرد \" للبخاري (٩٠١) .\nورواه البغوي في \" شرح السنة \" (١٣ / ٦٥) من طريق ثالثة عن أبي هريرة وأبي داود في (الأدب) .\nوعلقه البخاري في أول \" الأنبياء \" من حديث عائشة، ووصله في \" الأدب المفرد \" (٩٠٠) من طريقين عن يحيى بن سعيد عن عمرة عنها. وأحدهما في \" مسند أبي يعلى \" (٣ / ١٠٨٢ - ١٠٨٣، وعنده: عن عمرة بنت عبد الرحمن قالت:\nكانت بمكة امرأة مزاحة، فنزلت على امرأة مثلها، فبلغ ذلك عائشة، فقالت: صدق حبي، سمعت رسول الله - ﷺ - يقول:. . . . فذكرته.\nوإسناده صحيح على شرط الشيخين.\nوأخرجه الطبراني في \" الكبير \" (٩ / ٢٠٧ / ٨٩١٢) من حديث انب مسعود.\nوسقط من الناسخ رفعه إلى النبي - ﷺ -؛ فقد عزاه إليه مرفوعا من رواية الطبراني: الهيثمي في \" المجمع \" (٨ / ٧٨)، والسيوطي في \" الجامع الصغير \". انظر \" صحيح الجامع \" (٢٧٦٥) .\nقلت: وفي كل هذه الطرق لا يوجد فيها ما جاء في حديث الترجمة: \" في الله \"، فهي زيادة منكرة، ومن أجلها خرجت الحديث هنا.\nوقد وجدت لها طريقا أخرى، ولكنها مثلها في الوهاء، فلا بد من البيان لها:\nفقد قال أبو يعلى في \" المعجم \" (ق١٨ / ١): ثنا الحسن بن خالد","vol":"12","page":36},{"text":"السكري: ثنا بشر بن إبراهيم: ثنا عبد الله بن مهران عن أبي هاشم صاحب الرمان عن زاذان عن ابن عمر مرفوعا مثل حديث الترجمة.\nوآفة هذا الإسناد: بشر بن إبراهيم، وهو الأنصاري البصري المفلوج؛ قال العقيلي:\n\" يروي عن الأوزاعي أحاديث موضوعة لا يتابع عليها \". وقال ابن عدي:\n\" هو عندي ممن يضع الحديث \".\nقلت: ولعله سرقه من ابن أبي المساور المتقدم ذكره. والله أعلم.\nومما تفرد به هذا الوضاع: الحديث الآتي:\n<span data-type=\"title\" id=toc-5550>٥٥٢٨ </span>- (يوشك أن يظهر الجهل، ويخزن [العلم]، ويتواصل الناس بألسنتهم، ويتباعدون بقلوبهم، فإذا فعلوا ذلك؛ طبع الله على قلوبهم وسمعهم وأبصارهم) .\nموضوع. أخرجه أبو يعلى في \" المعجم \" بإسناده السابق عن بشر بن إبراهيم بسنده المتقدم عن ابن عمر مرفوعا.\nوبشر هذا؛ وضاع؛ كما ذكرته آنفا عن ابن عدي وغيره، وكأنه سرقه أيضا من بعض الضعفاء، وغير من متنه شيئا؛ فقد رواه الحجاج بن فرافصة عن أبي عمر عن سلمان الفارسي مرفوعا بلفظ:\n\" إذا ظهر القول، وخزن العمل، وائتلفت الألسنة. . . \" والباقي نحوه.\nأخرجه الطبراني (٦ / ٣٢٣ / ٦١٧٠)\nوأبو عمر؛ لم أعرفه، وقد أشار إلى ذلك الهيثمي بقوله (٧ / ٢٨٧):","vol":"12","page":37},{"text":"\" رواه الطبراني في \" الأوسط \"، و\" الكبير \" وفيه جماعة لم أعرفهم \".\nوقد روي الحديث بزيادة أخرى؛ بإسناد ضعيف أيضا من حديث علي، وقد تقدم برقم (٢٩٩٢) .\n<span data-type=\"title\" id=toc-5551>٥٥٢٩ </span>- (إن الخضر في البحر، واليسع في البر، يجتمعان كل ليلة عند الردم الذي بناه ذو القرنين بين الناس وبين يأجوج ومأجوج؛ يحجان ويعتمران كل عام، ويشربان من زمزم شربة تكفيهما إلى قابل) .\nموضوع. أخرجه الحارث بن أبي أسامة في \" مسنده \" (ق١١٠ / ١ - زوائده): حدثنا عبد الرحيم بن واقد: ثنا القاسم بن بهرام: ثنا أبان عن أنس مرفوعا به. قال الهيثمي عقبه:\n\" قلت: وقد ذهب من الأصل مقدار ثلث سطر \".\nقلت: وكذلك أورده السيوطي في \" الجامع الكبير \" إلى قوله: \" قابل \" من رواية الحارث، ثم قال:\n\" وفيه أبان، وعبد الرحيم بن واقد؛ متروكان \".\nوهو حديث موضوع؛ ككل أحاديث حياة الخضر ﵇، على ما حققه العلماء الأجلاء؛ كشيخ الإسلام ابن تيمية، وقد أورد ابن الجوزي طائفة كبيرة منها في \" الموضوعات \"، وتبعه السيوطي في \" اللآلي المصنوعة \"، وليس هذا فيها، فكان عليه أن يورده في \" ذيل الأحاديث الموضوعة \" الذي استدرك فيه ما فات ابن الجوزي من الموضوعات؛ فإن أبان هذا -وهو ابن أيي عياش -؛ كان يكذب في الحديث؛ كما قال شعبة.","vol":"12","page":38},{"text":"<span data-type=\"title\" id=toc-5552>٥٥٣٠ </span>- (عويمر حكيم أمتي، وجندب طريد أمتي؛ يعيش وحده، ويموت وحده، والله وحده يكفيه) .\nضعيف. أخرجه الحارث في \" مسنده \" (ق ١٢٠ / ٢ - زوائده) بسند صحيح عن صفوان عن أبي المثنى المليكي: أن رسول الله - ﷺ - كان إذا خرج إلى أصحابه قال:. . . فذكره.\nقلت: وهذا إسناد صحيح إلى أبي المثنى؛ فإن صفوان - وهو ابن عمرو السكسكي - ثقة؛ لكنه مرسل؛ على جهالة في أبي المثنى، واسمه ضمضم الأملوكي، روى عنه هلال بن يساف أيضا كما في \" الجرح والتعديل \" على خلاف في ذلك تراه في \" التهذييب \"، وقال ابن حبان في \" الثقات \" (٣ / ١٢١):\n\" وهذا الذي يقال له (المليكي) \".\nوكذا قال السمعاني في \" الأنساب \".\nولم يرتض ذلك ابن أبي حاتم؛ فقال:\n\" وقال ابن المبارك: (المليكي)، وهو وهم \"\nقلت: ويدفع هذا التوهيم رواية الحارث هذه؛ فإنها من غير طريق ابن المبارك. فتأمل.\nوجملة القول؛ أن الحديث مرسل، وبه أعله السيوطي في \" الجامع الصغير \"، على جهالة في مرسله. والله أعلم.\n(تنبيه): هكذا وقع آخر الحديث في \" زوائد المسند \":","vol":"12","page":39},{"text":"\" والله وحده يكفيه \". ووقع في \" الجامع \" بلفظ: \" والله يبعثه وحده \".\nولعل هذا هو الصواب؛ لأنه يشهد له الحديث التالي:\n<span data-type=\"title\" id=toc-5553>٥٥٣١ </span>- (رحم (يرحم) الله أبا ذر؛ يمشي وحده، ويموت وحده ويبعث وحده) .\nضعيف. أخرجه ابن إسحاق في \" السيرة \" (٤ / ١٧٩ - ابن هشام)، ومن طريقه ابن سعد في \" الطبقات \" (٤ / ٢٣٤ - ٢٣٥)، وكذا الحاكم (٣ / ٥٠ - ٥١) - والسياق له - من طريق بريدة بن سفيان الأسلمي عن محمد بن كعب القرظي عن عبد الله بن مسعود ﵁ قال:\nلما سار رسول الله - ﷺ - إلى تبوك جعل لا يزال يتخلف الرجل فيقولون: يارسول الله! تخلف فلان - فيقول:\n\" دعوه؛ إن يكفيه خير؛ فسيلحقه الله بكم، وإن يك غير ذلك؛ فقد أراحكم الله منه \". حتى قيل: يارسول الله! تخلف أبو ذر، وأبطأ به بعيره. فقال رسول الله - ﷺ -:\n\" دعوه إن يك فيه خير؛ فسيلحقه الله بكم، وإن يك غير ذلك؛ فقد أراحكم الله منه \". فتلوم أبو ذر ﵁ على بعيره، فلما أبطأ عليه؛ أخذ متاعه، فجعله على ظهره، فخرج يتبع رسول الله - ﷺ - ماشيا، ونزل رسول الله - ﷺ - ي بعض منازله، ونظر ناظر من المسلمين فقال: يارسول الله! هذا رجل يمشي على الطريق، فقال رسول الله - ﷺ -:","vol":"12","page":40},{"text":"\" كن أبا ذر \"\nفلما تأمله القوم؛ قالوا: يا رسول الله هو والله أبو ذر فقال رسول الله ﷺ. . . فذكر الحديث.\nفضرب الدهر من ضربته وسيّر أبو ذر إلى (الربذة) فلما حضره الموت أوصى امرأته وغلامه: إذا مت فاغسلاني وكفناني ثم احملاني فضعاني على قارعة\nالطريق فأول ركب يمرون بكم فقولوا هذا أبو ذر فلما مات فعلوا به كذلك فاطلع ركب فما علموا به حتى كادت ركائبهم تطأ سريره، فإذا ابن مسعود في رهط من أهل\nالكوفة فقالوا ما هذا؟ فقيل: جنازة أبي ذر فاستهل ابن مسعود ﵁ يبكي فقال: صدق رسول الله ﷺ: \" يرحم الله. . . \"\nالحديث، فنزل فوليه بنفسه حتى أجنه، فلما قدموا المدينة ذكر لعثمان قول عبد الله وما ولي منه وقال الحاكم:\n\" صحيح الإسناد \" ورده الذهبي بقوله:\n\" قلت: فيه إرسال \".\nقلت: يشير إلى اعلاله بالانقطاع بين القرظي وابن مسعود لكن قد روى البخاري في \" التاريخ \" (١ / ٢١٦) بإسناد قوي سماع القرظي منه فالأولى إعلاله\nببريدة بين سفيان الأسلمي، فقد أورده الذهبي في \" الميزان \" وقال:\n\" قال البخاري: فيه نظر. وقال أبو داود: لم يكن بذاك، وكان يتكلم في عثمان. وقال الدارقطني: متروك. وقيل: كان يشرب الخمر، وهو مقل \".\nواعتمد في كتابه \" الكاشف \" قول البخاري، وفي الضعفاء قول","vol":"12","page":41},{"text":"الدارقطني. وهذا يعني أنه - عنده - ضعيف جدًا فهو أولى من قول ابن حجر فيه:\n\" ليس بالقوي \".\nوبالجملة فهو علة الحديث وليس الإرسال وقد أشار إلى ذلك الحافظ بقوله في \" الإصابة \" عند عزوه لابن إسحاق:\n\" بسند ضعيف \"\n<span data-type=\"title\" id=toc-5554>٥٥٣٢ </span>- (اصبروا وأبشروا فإني قد باركت على صاعكم ومدكم فكلوا ولا تفرقوا، فإن الطعام الواحد يكفي الاثنين، وطعام الاثنين يكفي الأربعة وطعام الاربعة\nيكفي الخمسة والستة وإن البركة في الجماعة فمن صبر على لأوائها وشدتها كنت له شفيعا أو شهيدًا يوم القيامة ومن خرج عنها رغبة عما فيها أبدل الله به من هو خير\nمنه فيها ومن أرادها بسوء أذابه الله كما يذوب الملح في الماء) .\nضعيف. أخرجه البزار في \" مسنده \" (رقم ١١٨٥ - كشف الأستار) من طريق سعيد بن زيد عن عمرو بن دينار عن سالم عن أبيه عن عمر قال:\nغلا السعر بالمدينة واشتد الجهد، فقال رسول الله ﷺ:. . . فذكر. وقال:\n\" لا نعلمه عن عمر إلا من هذا الوجه، تفرد به عمرو بن دينار وهو لين وأحاديثه لا يشركه فيها أحد قد روى عنه جماعة \".\nقلت: يشير إلى أنه عمرو بن دينار البصري قهرمان آل الزبير وهو مجمع على ضعفه وليس هو عمرو بن دينار المكي الحجة المحتج به في الصحيحين فإنه أقدم من\nالأول ولم يذكروا له رواية عن سالم بن عبد الله بن عمر ولا ذكروا","vol":"12","page":42},{"text":"في الرواة عنه سعيد بن زيد وإنما ذكروا ذلك في الأول وقد ذكروا فيه قول النسائي والفلاس:\n\" روى عن سالم أحاديث منكرة \" وقال ابن حبان في الضعفاء (٢ / ٧١): \" كان ممن ينفرد بالموضوعات عن الأثبات، لا يحل كتابة حديثه إلا على جهة\nالتعجب \".\nويبدوا أنه اختلط هذا على الهيثمي بعمرو بن دينار الثقة فقال في \" مجمع الزوائد \" (٣ / ٣٠٦):\n\" رواه البرزا ورجاله رجال الصحيح \"\nوكأنه اغتر بقول المنذري في الترغيب (٢ / ١٤٣): \" رواه البزار بإسناد جيد\nولئن كان هذا غريبا من المنذري فهو من الهيثمي أغرب لأنه نقل في الزوائد عن البزار الإشارة إلى أنه عمرو بن دينار الضعيف كما تقدم ثم نسي! فَجَّل من لا\nينسى.\nثم جاء احد المتأخرين من المغاربة وهو الشيخ عبد الله بن محمد العماري فأورد هذا الحديث في كتابه الذي أسماه \" الكنز الثمين في أحاديث النبي الأمين \" وزعم في\nمقدمته أنه جرد فيه الأحاديث الثابتة من \" الجامع الصغير \" وضم إليه أحاديث من مصادر أخرى، منها: \" الترغيب والترهيب \" للحافظ المنذري وادعى فيها أنه\nلم يعتمد في صحة الحديث أو حسنه على رموز السيوطي في الجامع وإنما على تصريح الحفاظ أو على ما تقتضيه القواعد وهذا","vol":"12","page":43},{"text":"الأخير لا أثر له في كتابه وإنما هو التقليد لبعض الحفاظ دون الرجوع إلى قواعدهم وأصولهم وتراجم رجالهم والأدلة على ذلك كثيرة فقد حشا الكتاب بعشرات\nالأحاديث الضعيفة والمنكرة وحسبك دليلًا على ذلك هذا الحديث فإنه ليس في \" الجامع \" وإنما نقله من \" الترغيب \" لفظًا وتخريجًا واغتر بتجويد المنذري لإسناده\nوجهل أو تجاهل تساهل المنذري في التصحيح والتحسين كما كنت بينته في مقدمة كتابي \" صحيح الترغيب والترهيب \" (١ / ١٢ - ١٥، ٤٨ - ٥٤) ولعله أعني:\nالشيخ الغماري لم يتيسر له الوقوف على إسناد هذا الحديث وإلا لم يخف عليه إن شاء الله تعالى وهاؤه ولم يغتر أيضا بتجويد المنذري إياه والله أعلم.\nثم إن سعيد بن زيد الراوي عن عمرو بن دينار وإن كان روى له مسلم ففيه ضعف وقال الحافظ في التقريب: \" صدوق له أوهام \" لكن إعلال الحديث بشيخه\nعمرو بن دينار أولى لشده ضعفه ويبدو لمن أمعن النظر في متنه من العارفين بهذا العلم أن غالبه مركب من عدة أحاديث صحيحة ولعل هذا هو الذي غر الشيخ الغماري\nفركن إليه ولم يندفع إلى النظر في إسناده والله أعلم. .\nثم رأيت ابن ماجة قد أخرج في سننه (٣٢٥٥، ٣٢٨٧) من طريق سعيد بن زيد أيضًا الطرف المتعلق بالطعام، لكنه قال: \" ثنا عمرو بن دينار قهرمان آل الزبير. . . \".\nفأوضح أنه عمرو بن دينار الضعيف ولذلك تنبه له المنذري حينما أخرج","vol":"12","page":44},{"text":"منه جملة التجمع على الطعام فقال (٣ / ١٢١ / ٢):\n\" وفيه عمرو بن دينار قهرمان آل الزبير واهي الحديث \"\n<span data-type=\"title\" id=toc-5555>٥٥٣٣ </span>- (إن الشيطان حساس لحاس فاحذروه على أنفسكم من بابت وفي يده ريحُ غَمَرِ فاصابه شيء فلا يلومن إلا نفسه) (١) .\nموضوع. أخرجه الترمذي (١٨٦٠) والحاكم (٤ / ١١٩، ١٣٧) وابن عدي في الكامل (٧ / ٢٦٠٦) من طريق أحمد بن منيع حدثنا يعقوب بن الوليد\nالمدني عن ابن أبي ذئب عن المقبري عن أبي هريرة مرفوعًا وقال الحاكم:\n\" صحيح على شرط الشيخين \" كذا قال والذي نقله المنذري عنه في \" الترغيب \" (٣ / ١٣٠) إنما هو أنه قال:\n\" صحيح الإسناد \"\nولعل الصواب هذا هو الأصل فإنه وإن يكن خطأ فالأول أشد خطأ لأن يعقوب هذا ليس من رجال الشيخين مع ضعفه الشديد كما يأتي أقول هذا من باب حسن الظن\nبالحاكم وإلا فهو له من مثله من الأخطاء الفاحشة الشيء الكثير كما هو معروف عند الدارسين لكتابة الناقدين له حسب القواعد الحديثية وقد مضت له أمثلة كثيرة في\nهذا الكتاب الحافل ببيان الأحاديث الضعيفة والموضوعة وهذا منها فقد قال الذهبي عقب قوله المتقدم:\n_________\n(١) وقد صحح الشيخ ﵀ الشطر الأخير منه: \" من بات. . . \" في \" صحيح الجامع \" برقم (٦١١٥) . (الناشر) .","vol":"12","page":45},{"text":"\" قلت: بل موضوع فإن يعقوب كذبه أحمد والناس \" وأشار الترمذي إلى تضعيفه بهذا السياق فقال عقبه: \" هذا حديث غريب من هذا الوجه وقد روي من\nحديث سهيل بن أبي صالح عن أبيه عن أبي هريرة عن النبي ﷺ \".\nقلت: يعني منه قوله ﷺ: \" من باب. . . . \" إلخ فإنه الذي ترجم له في الباب بقوله \" باب ما جاء في كراهية البيتوته وفي يده ريح غمر \".\nفهذا القدر من الحديث هو الذي يعنيه الترمذي بقوله المذكور ويؤيده أمران اثنان:\nالأول: أن حديث سهيل هذا الذي علقه الترمذي قد رواه جمع من الأئمة من طرق عدة عن سهيل به دون ما قبله الذي تفرد به ابن الوليد الكذاب!\nهكذا أخرجه البخاري في الأدب المفرد (١٢٢٠) وأبو داود (٣٨٥٢) وابن حبان في \" صحيحه \" (١٣٥٤) وأحمد (٢ / ٢٦٣، ٥٢٧) والبيهقي في السنن (٧ / ٢٧٦) وفي الشعب (٣ / ١٨٢ / ١) وغيرهم ممن ذكرنا في الروض النضير تحت الحديث (٨٢٣) .\nوالآخر: أن الترمذي أتبع حديث سهيل بمتابعة الأعمش له عن أبي صالح به.\nساقه بإسناده الصحيح عنه به دون ما تفرد به ذاك الكذاب وقال عقبه:\n\" هذا حديث حسن غريب لا نعرفه من حديث الأعمش إلا من هذا الوجه \".\nقلت: قد رواه البيهقي أيضًا في الشعب من هذا الوجه وعلقه من وجه آخر عن الأعمش به.","vol":"12","page":46},{"text":"فالإسناد صحيح\nولهذا القدر من الحديث شواهد من حديث ابن عباس وغيره خرجتها في المصدر المشار إليه آنفًا.\nوبالجملة فالذي استغربه الترمذي وضعفه إنما هو حديث الترجمة الذي تفرد ذالك الكذاب بذكر الزيادة أوله والذي استحسنه هو الشطر الثاني منه الذي رواه سهيل\nوغيره من الثقات كما ذكر واستحسنه أيضًا البغوي في شرح السنة (١١ / ٢١٧ / ٢٨٧٨) بعد أن رواه من طريق سهيل.\nوإسناد صحيح على شرط مسلم كما قال الحافظ في الفتح.\nواعلم أنني وقفت لبعض المؤلفين على أخطاء فاحشة حول حديث الترجمة فلا بد من بيانها نصحًا لقرائها:\nالأول: الحافظ المنذري رحمه الله تعالى فإنه أورد الحديث في الترغيب (٣ / ١٣٠) من رواية الترمذي واستغرابه إياه - والحاكم - وتصحيحه إياه ثم تعقبه بقوله:\n\" يعقوب بن الوليد الأزدي كذاب واتهم لا يحتج به لكن رواه البيهقي والبغوي وغيرهما من حديث زهير بن معاوية عن سهيل بن أبي صالح [عن أبيه] (*) عن\nأبي هريرة كما أشار إليه الترمذي وقال البغوي في شرح السنة: حديث حسن وهو كما قال ﵀ فإن سهيل بن أبي صالح - وإن كان تكلم فيه فقد - روى له\nمسلم في الصحيح احتجاجا واستشهادا وروى له البخاري مقرونًا. . . وقد روى عنه شعبة ومالك ووثقه الجمهور وهو\n_________\n(*) ما بين المعقوفتين من قلم الحافظ المنذري ولم ينبه عليه الشيخ - رحمهما الله تعالى ـ. (الناشر) .","vol":"12","page":47},{"text":"حديث حسن. والله أعلم \".\nقلت: فاستدراكه بقوله: \" لكن رواه البيهقي والبغوي. . . \" إلى قوله: \" وهو حديث حسن \" صريح في أنه يعني حديث الترجمة ويؤكد ذلك أنه ساق\nقبله قوله ﷺ:\n\" من نام وفي يده ريح غمر. . . \" من حديث أبي هريرة رواية أي داود والترمذي وحسنه وابن حبان وصححه ومن حديث فاطمة ﵂ برواية ابن ماجة\nثم ساقه بعده من حديث ابن عباس وقواه ومن حديث أبي سعيد وحسن إسناده فلا يعقل أن يقصد باستدراكه المذكور هذا القدر من حديث الترجمة لأن هذا صحيح يقينًا\nعنده ولو بمجموع هذه الشواهد فهو إذن يعني بالاستدراك والتحسين الذي فيه الحديث بتمامه!\nوهذا من أخطائه الفاحشة التي نبهنا على بعضها في مقدمة كتابي صحيح الترغيب فراجعها إن شئت.\nومن العجيب حقا أن لا ينبه على هذا الخطأ الفاحش العلامة الحافظ الناجي تلميذ الحافظ العسقلاني في كتابه القيم \" عجالة الإملاء المتيسرة من التذنيب، على ما وقع\nللحافظ المنذري من الوهم وغيره في كتابه الترغيب والترحيب \" (١٧٧ / ٢) بل لعله انطلى عليه الأمر كما انطلى على غيره ممن لا يذكر معه كما يأتي فإن غاية\nما صنعه في هذا الباب أنه فسر كلمتي \" حساس لحاس \" فقال: \" (حساس) بالحاء المهملة لا بالجيم أي شديد الحس والإدارك و(الحس): الحركة\nوالصوت الخفي و(لحاس) أي: كثير اللحس لما يصل وشدد للمبالغة \".","vol":"12","page":48},{"text":"الثاني: المحقق المناوي فإنه بعد أن ذكر في فيض القدير تصحيح الحاكم للحديث وقال:\n\" واغتر به المصنف فلم يرمز لضعفه وما درى أن الذهبي رده عليه ردا شنيعا [فقال]: بل موضوع. . . \" قال:\n\" وقال الذهبي في موضع آخر: يعقوب بن الوليد الأزدي كذب واتهم فلا يحتج به. قال: لكن رواه البيهقي والبغوي من وجه آخر. . . فهو من هذا الوجه\nحسن \".\nقلت: هذا الذي عزاه للذهبي هو خطأ آخر من المناوي وإنما هو خلاصة كلام المنذري المتقدم وهي أصرح منه في الخطأ كما هو ظاهر وكأن المناوي ﵀ تنبه\nلهذا الخطأ الفاحش حين اختصر كتابه \" فيض القدير \" إلى \" التيسير بشرح الجامع الصغير \" فإنه لم يزد فيه على قوله:\n\" وقال الحاكم: على شرطهما ورد بأنه ضعيف بل موضوع \".\nفلم يعرج على الاستدراك المذكور فأصاب. والله تعالى هو الهادي إلى الصواب.\nالثالث: الذين قاموا على نشر \" الجامع الكبير \" للسيوطي والتعليق عليه من دكاترة لجنة \" الجامع \" من مجمع البحوث الإسلامية بالقاهرة فقد كتبوا على\nالحديث ما يدل على أنهم اغتروا باستثناء المنذري المتقدم فنقلوا (٢ / ١٨٥٣ / ١١٣٥ - ٥٦٢١) منه - دون أن يسموه - قول البغوي المتقدم: \" حديث حسن \"\nوقد عرفت انه يعني الشطر الثاني منه فأوهموا القراء خلاف مرداده تقليدًا منهم للمنذري.","vol":"12","page":49},{"text":"الرابع: الشيخ عبد الله الغماري في كتابه الذي أسماه \" الكنز الثمين \"،\nوأدعى أن كل ما فيه من الأحاديث صحيح ثابت! كما تقدم بيانه في الحديث\nالذي قبله، واستدللت به على أنها مجرد دعوى، وهذا الحديث دليل آخر، وما\nأكثر الأدلة على ذلك؛ فإنه قلد المنذري في خطئه الذي سبق بيانه، وإليك\nالبيان:\nأولا: أورد الحديث في كتابه (٨٣٢) على أنه صحيح! وهو موضوع؛ فيه ذاك\nالمتهم بالكذب.\nثانيا: الحديث؛ ذكره السيوطي في \" الجامع الصغير \" وكذا \" الكبير \" برواية\n(ت ك)؛ أي: الترمذي والحاكم. فعدل هو عنهما، فعزاه ل (هب والبغوي)؛\nاغترارا منه بقول المنذري:\n\" ولكن رواه البيهقي والبغوي. . . وقال: حديث حسن \".\nوجهل أن هذا الاستدراك خطأ من المنذري، وأن المذكورين لم يخرجا الحديث\nبتمامه، وإنما الشطر الثاني منه، وهو الذي قال فيه البغوي: \" حديث حسن \"؛\nكما سبق تحقيقه بالأرقام!\nوهذا شؤم التقليد الذي يدعي هو وإخوته محاربته، ويجعل نفسه إماما في\nالعلم بمعرفة تصحيح الحديث وتحسينه الوارد في \" معجم الطبراني \" وغيره كما\nأشار إلى ذلك في مقدمة الكتاب (ص ف) ! وصرح فيها أنه ألفه غريبا عن أهله\nوبعيدا عن كتبه، معتمدا على فضل الله - وفيه غناء (!) - ثم على ما جادت به\nذاكرته. .! فليصدق من شاء! مع أنه يصرح أنه جرده من \" الجامع الصغير \" إلا\nقليلا! ولئن صدق فيما قال؛ فهو دليل صريح على أنه لم يحقق أحاديث","vol":"12","page":50},{"text":"كتابه ويراجع أسانيدها ويتتبع شواهدها وعللها! فهو السبب في كثرة الأحاديث\nالضعيفة والمنكرة التي وقعت فيه مما كنت أوردته في كتابي \" ضعيف الجامع\nالصغير \" بعد مزيد من البحث والتحقيق كما هو مشروح في مقدمته. ولله في\nخلقه شؤون!\nالخامس: الأستاذ عزت الدعاس المعلق على \" سنن الترمذي \" فإنه علق\nعلى حديث الترجمة بقوله (٦ / ١٣٧):\n\" أخرجه أبو داود في \" الأطعمة \". . . وابن ماجه \"!\nوإنما عندهما الشطر الثاني منه! فإلى الله المشتكى من جهل المؤلفين بهذا العلم\nالشريف، وكثرة الدخلاء فيه والمدعين له! وإنا لله وإنا إليه راجعون.\nوسيأتي لهذا الكذاب - يعقوب - حديث آخر برقم (٦٠٩٥) .\n<span data-type=\"title\" id=toc-5556>٥٥٣٤ </span>- (إن لله عبادا يجلسهم الله يوم القيامة على منابر من نور،\nويغشى وجوههم النور، حتى يفرغ من حساب الخلائق) .\nضعيف جدا. أخرجه الطبراني في \" الكبير \" (٨ / ١٣١ / ٧٥٢٧) عن\nالحسين (الأصل: الحسن) ابن أبي السري العسقلاني: ثنا محمد بن حمير:\nثنا محمد بن زياد الألهاني عن أبي أمامة مرفوعا.\nقلت: هذا إسناد ضعيف جدا؛ رجاله ثقات غير ابن أبي السري؛ وهو\nالحسين بن المتوكل بن عبد الرحمن أبو عبد الله بن أبي السري؛ اتهمه أهله\nالأقربون، فقال أخوه محمد بن أبي السري:\n\" لا تكتبوا عن أخي؛ فإنه كذاب \". وقال أبو عروبة الحراني:","vol":"12","page":51},{"text":"\" هو خال أمي، وهو كذاب \". وضعفه أبو داود وابن حبان.\nومنه يتبين خطأ قول المنذري (٤ / ٤٨) - وتبعه الهيثمي (١٠ / ٢٧٧)،\nوقلده الغماري في \" كنزه \" (١٠١٣) -:\n\" وإسناده جيد \"!\n<span data-type=\"title\" id=toc-5557>٥٥٣٥ </span>- (إن من أمتي من لو جاء أحدكم فسأله دينارا لم يعطه، ولو\nسأله درهما لم يعطه، ولو سأله فلسا لم يعطه، ولو سأل الله الجنة لأعطاه\nالله إياها: ذو طمرين لا يؤبه له، لو أقسم على الله لأبره) .\nضعيف. أخرجه الطبراني في \" الأوسط \" (٢ / ١١٦ / ٢ / ٧٦٩٩) بسند\nصحيح عن سالم بن أبي الجعد عن ثوبان مرفوعا.\nقلت: وهذا إسناد ضعيف؛ لانقطاعه؛ قال الإمام أحمد:\n\" لم يسمع سالم من ثوبان، ولم يلقه؛ بينهما معدان بن أبي طلحة، وليست\nهذه الأحاديث بصحاح \". وقال أبو حاتم:\n\" أدرك أبا أمامة، ولم يدرك عمرو بن عبسة، ولا أبا الدرداء ولا ثوبان \".\nوقد رواه هناد وابن صصري عن سالم بن أبي الجعد نحوه مرسلا؛ كما\nفي \" الجامع الكبير \" (١ / ٢٧٣) .\nوقد خفيت هذه العلة على الشيخ الغماري، فأورد الحديث في \" كنزه \" - الذي\nزعم في مقدمته أنه جرده عن الضعيف والمعلل من الحديث - (رقم ١٠٧٥) !\nوهو في الحقيقة لم يصنع شيئا سوى مجرد النقل عن \" الجامع الصغير \" غالبا","vol":"12","page":52},{"text":"و\" الترغيب \" أحيانا، ولذلك؛ نراه يخطئ بخطئهما، ويقلدهما تقليدا أعمى،\nوإن كان يتظاهر بمحاربة التقليد مطلقا، وهذا ما أصابه في هذا الحديث نفسه؛ فإنه\nنقله عن \" الترغيب \" (٤ / ٩٤)؛ فإنه قال فيه:\n\" رواه الطبراني، ورواته محتج بهم في (الصحيح) \"!\nوصدره مع ذلك بصيغة (عن) التي ليست عنده نصا في التحسين؛ بله\nالتصحيح، كما كنت فصلت ذلك في مقدمة \" صحيح الترغيب \"! ولعل الغماري\nيعلم ذلك، وأما أن قوله: \" رواته ثقات \"، أو: \" محتج بهم في (الصحيح) \" لا\nيكفي في صحة الحديث؛ فهو على علم به؛ لأنه نبه عليه في المسألة الرابعة من\nالمقدمة (ص ن)، فكيف جاز له أن يعتمد على المنذري، فيورد الحديث فيما زعم\nأن كل أحاديثه صحيحة؟ !\nوليس هذا فقط! بل اغتر أيضا بإطلاق المنذري العزو للطبراني، الموهم أنه\nيعني (المعجم الكبير) - وكثيرا ما يفعل ذلك كما نبهت عليه في المقدمة\nالمشار إليها آنفا، وذلك من مساوئ كتابه التي لا يعلمها جماهير المتأخرين\nالمستفيدين من كتابه كالغماري هذا -؛ فإن الحديث إنما رواه الطبراني في \" الأوسط \" فحسب!\nلكن جملة (الطمرين) لها شواهد، كنت ذكرتها تحت هذا الحديث في\n\" الصحيحة \" (٢٦٤٢)؛ غير متنبه إلى أنه بحاجة إلى شواهد لسائره، فلما\nتنبهت لهذا ولم أجدها؛ رأيت لزاما علي أن أودعه هنا. وأن أستثني من الضعف\nالجملة المشار إليها. والله هو الهادي.","vol":"12","page":53},{"text":"<span data-type=\"title\" id=toc-5558>٥٥٣٦ </span>- (أنا زعيم ببيت في ربض الجنة لمن ترك المراء وهو محق،\nوببيت في وسط الجنة لمن ترك الكذب وهو مازح، وببيت في أعلى الجنة\nلمن حسنت سريرته) .\nضعيف. أخرجه الطبراني في \" الأوسط \" (١ / ٥٠ / ٢ / ٨٦٥) عن عتيق\nالزبيري قال: نا عقبة (*) بن علي عن عبد الله بن عمر عن ابن عمر مرفوعا. وقال:\n\" لم يروه عن عبد الله بن عمر إلا عقبة، تفرد به عتيق \".\nقلت: وثقه الدارقطني، وروى عنه أبو زرعة؛ ولكن شيخه عقبة* بن علي\nضعفه العقيلي؛ فقال:\n\" لا يتابع على حديثه، وربما حدث بالمنكر عن الثقات \".\nوبه أعله الهيثمي؛ فقال في \" المجمع \" (١ / ١٥٧):\n\" رواه الطبراني في \" الأوسط \" وفيه عقبة بن علي، وهو ضعيف \".\nوشيخه عبد الله بن عمر؛ لعله حفيد عمر، فهو عبد الله بن عبد الله بن عمر\nابن الخطاب، وهو ثقة من رجال الشيخين، فإن يكن هو؛ فالعلة من عقبة، كما\nذكرنا.\nوإن مما يشهد لضعفه وما قال العقيلي فيه: أن هذا الحديث قد جاء عن غير\nواحد من الصحابة مثله؛ إلا الفقرة الأخيرة؛ فقالوا فيها:\n\". . . لمن حسن خلقه \". مكان قوله:\n- - - - - - - - - - - - - - - -\nفي أصل الشيخ - ﵀ -: (علقمة)، والتصحيح من المصادر المذكور، وسيذكره\nالشيخ على الجادة بعد أسطر. (الناشر) .","vol":"12","page":54},{"text":"\". . . لمن حسنت سريرته \".\nفهو بهذا اللفظ من مناكير عقبة التي أشار إليها العقيلي فيما تقدم، ولذلك\nخرجته هنا، وإلا؛ فالحديث ثابت بمجموع طرقه؛ لكن باللفظ الذي ذكرته من\nرواية من أشرنا إليهم من الصحابة، وهو مخرج في \" الصحيحة \" (٢٧٣)، وله\nشاهد آخر من حديث أنس حسنه الترمذي؛ لكن فيه نكارة من جهة أخرى،\nولذلك؛ خرجته فيما تقدم من هذا الكتاب برقم (١٠٥٦)، فراجعه إن شئت.\nومن هذا التخريج والتحقيق تعلم خطأ الشيخ الغماري في إيراده هذا الحديث\nالمنكر في \" كنزه \" الذي زعم أنه كنز فيه الأحاديث الصحيحة فقط! والواقع يشهد\nبخلاف ذلك، وقد سبقت عدة أمثلة، هذا منها - وليس آخرها -، وكأنه اغتر\nبسكوت المنذري عليه، ولم يعلم أن الهيثمي أبان عن علته، وإن علم فالمصيبة\nأعظم. وإن ظن أنه ثابت بشواهده؛ فهي عليه، لا له!\n<span data-type=\"title\" id=toc-5559>٥٥٣٧ </span>- (اهجري المعاصي؛ فإنها أفضل الهجرة، وحافظي على\nالفرائض؛ فإنها أفضل الجهاد، وأكثري من ذكر الله؛ فإنك لا تأتي الله\nبشيء أحب إليه من كثرة ذكره) .\nضعيف. أخرجه الطبراني في \" الكبير \" (٢٥ / ١٢٩ / ٣١٣) عن هشام\nابن عمار: ثنا إسحاق بن إبراهيم بن نسطاس: حدثني مربع عن أم أنس أنها\nقالت:\nيا رسول الله! أوصني. قال:. . . فذكره.\nقلت: وهذا إسناده واه؛ مربع هذا؛ لم أجد من ذكره، ومن المحتمل أنه محرف","vol":"12","page":55},{"text":"من (مرقع)، وهما اثنان:\nأحدهما: التميمي الحنظلي، وهو صدوق؛ كما في \" التقريب \".\nوالآخر: الأسدي، ذكره ابن أبي حاتم برواية اثنين عنه: أحدهما ليث بن\nأبي سليم الضعيف، ولم يذكر فيه جرحا ولا تعديلا، فهو - في أحسن الأحوال -\nمجهول الحال.\nوابن نسطاس؛ متفق على ضعفه؛ إلا الطبراني؛ بل قال البخاري:\n\" فيه نظر \".\nوبه أعله الهيثمي، فقال - بعد عزوه للطبراني (٤ / ٢١٨) -:\n\" وهو ضعيف \". وكذا قال في مكان آخر (١٠ / ٧٥) .\nوأما المنذري؛ فقال في \" الترغيب \" (٢ / ٢٣١):\n\" رواه الطبراني بإسناد جيد \"!\nوكذا قال! وهو خطأ واضح، قلده فيه الغماري، فأورد الحديث في \" كنزه \"\n(١٢٥٠) !\nثم رواه الطبراني (٢٥ / ١٤٩ / ٣٥٩) من طريق محمد بن إسماعيل\nالأنصاري عن يونس بن عمران بن أبي أنس عن جدته أم أنس به نحوه.\nوهذا إسناد ضعيف أيضا، أعله الهيثمي باللذين دون أم أنس فقال:\n\" وكلاهما ذكره ابن أبي حاتم، ولم يذكر فيه جرحا \".","vol":"12","page":56},{"text":"قلت: وكذلك فعل البخاري من قبل؛ لكنه أفاد أن الأنصاري هذا هو\nمحمد بن إسماعيل بن مجمع. وذكر الحافظ في \" اللسان \" أن ابن المديني قال\nفيه:\n\" مجهول \". أي: مجهول الحال.\nوأما شيخه يونس؛ فهو مجهول العين؛ لأنه لم يرو عنه غيره.\n<span data-type=\"title\" id=toc-5560>٥٥٣٨ </span>- (أولاد - وفي رواية أطفال - المؤمنين في جبل في الجنة\nيكفلهم إبراهيم وسارة، حتى يردهم إلى آبائهم يوم القيامة) .\nمنكر بهذا التمام. أخرجه الحاكم (١ / ٣٨٤)، وعنه البيهقي في \" البعث \"\n(١٥٥ / ٢١٠)، وأبو نعيم في \" أخبار أصبهان \" (٢ / ٢٦٣)، والديلمي (١ /\n١ / ١١٨)، وابن عساكر في \" تاريخ دمشق \" (١٩ / ٢١٩ / ٢)، والحافظ\nعبد الغني في \" تخريج حديثه \" (ج٧٣ / ٤٠ / ١) من طريق مؤمل بن\nإسماعيل: ثنا سفيان عن عبد الرحمن بن الأصبهاني عن أبي حازم عن أبي هريرة\nمرفوعا. وقال:\n\" صحيح على شرط الشيخين \"! ووافقه الذهبي! !\nقلت: وهذا خطأ فاحش، وبخاصة من الذهبي؛ لأن مؤملا هذا ليس من\nرجال الشيخين أولا، ثم هو شديد الخطأ ثانيا؛ فقد قال فيه إمام المحدثين البخاري:\n\" منكر الحديث \".\nوقد اعترف كل من ترجم له - حتى الذهبي - بأنه سيئ الحفظ، فقال في\n\" الميزان \":","vol":"12","page":57},{"text":"\" حافظ عالم يخطئ. وثقه ابن معين. وقال أبو حاتم: صدوق شديد في\nالسنة، كثير الخطأ. وقال البخاري: منكر الحديث. وقال أبو زرعة: في حديثه\nخطأ كثير \". وقال الحافظ في \" التقريب \":\n\" صدوق سيئ الحفظ \".\nوقد أعتمد قول أبي حاتم المتقدم الذهبي نفسه في \" الكاشف \"، ثم أتبعه\nببيان سبب كثرة خطئه فقال:\n\" وقيل: دفن كتبه، وحدث حفظا؛ فغلط \".\nقلت: فمثله لا يحتج به إذا انفرد، فكيف إذا خالف؟ ! فقد جاء بإسناد\nآخر حسن مختصرا بلفظ:\n\" ذراري المؤمنين يكفلهم إبراهيم في الجنة \".\nأخرجه ابن حبان وغيره، وسبق تخريجه في \" الصحيحة \" (٦٠٣) .\nثم إن الحديث يخالف بظاهره ما جاء في عدة أحاديث صحيحة: إن نبينا\nﷺ هو أول من يدخل الجنة، وأن أولاد الآباء يأبون أن يدخلوا الجنة إلا وأبائهم\nمعهم، فيدخلون جميعا.\nفهذا من شؤم الأحاديث الضعيفة التي يحلو لبعضهم أن يملؤوا بها كتبهم دون\nتحقيق وبصيرة؛ كالشيخ الغماري؛ فإنه أورد الحديث هذا في \" كنزه \" (١٢٧٨)\nموهما القراء بصحته! وزاد ضغثا على أبالة أن عزاه ل (حب)؛ أي: ابن حبان،\nوهو لم يروه إلا مختصرا من الطريق الأخرى كما ذكرت آنفا! ومثله في الوهم عزو\nالسيوطي في \" الجامعين \" ل (حم)؛ أي: مسند أحمد؛ فإنه لم يروه إلا بلفظ ابن","vol":"12","page":58},{"text":"حبان الصحيح! فمن المحتمل أن هذا الرمز (حم) تحرف على الغماري إلى (حب)،\nفوقع في الوهم؛ لأن كل - أو على الأقل: جل - مادة كتابه \" الكنز \" من \" الجامع\nالصغير \"! فهو مقلد له، فانضم هنا إلى التقليد الوهم على الوهم، ظلمات بعضها\nفوق بعض!\nوهناك مخالفة أخرى لمؤمل بن إسماعيل من جماعة من الثقات:\nمنهم: يحيى القطان قال: عن سفيان به موقوفا.\nأخرجه ابن عساكر.\nمنهم: وكيع. فقال ابن أبي شيبة في \" المصنف \" (٣ / ٣٧٩): حدثنا\nوكيع عن سفيان به مختصرا بلفظ:\n\" أطفال المسلمين في جبل بين إبراهيم وسارة يكفلونهم \".\nوقال العلامة الزبيدي في \" شرح الإحياء \" (٨ / ٥٦٧) بعد أن أشار إلى\nرواية وكيع هذه:\n\" ورواه ابن مهدي وأبو نعيم؛ كلاهما عن الثوري؛ فوقفاه. وقال الدارقطني:\nإنه أشبه \".\nووقع له مثل الوهم المتقدم؛ فإنه بعد أن أقر الحاكم على تصحيح الحديث على\nشرطهما قال:\n\" وكذا صححه ابن حبان \"! !\nوقد عرفت أن ابن حبان إنما رواه باللفظ الصحيح.","vol":"12","page":59},{"text":"وأقبح من هذا الوهم قول الشيخ (أبو الوفاء مصطفى المراغي) في تخريجه\nللحديث في شرحه ل \" بعث ابن أبي داود \" (ص ٦٦):\n\" أخرجه البخاري ومسلم وابن ماجه وأحمد والحاكم. . . \" فذكره! فالظاهر\nأنه في أثناء النقل دخل عليه حديث في حديث، فوقع في هذا الوهم الفاحش\nفعزاه للشيخين وابن ماجه! ! !\n<span data-type=\"title\" id=toc-5561>٥٥٣٩ </span>- (الأئمة من قريش، ولهم عليكم حق عظيم، ولكم مثل\nذلك، فأطيعوهم ما عملوا بثلاث: إذا حكموا عدلوا، وإذا استرحموا\nرحموا، وإذا عاهدوا وفوا، ومن لم يفعل ذلك منهم؛ فعليه لعنة الله\nوالملائكة والناس أجمعين) .\nمنكر بهذا السياق. أخرجه أبو عمرو الداني في \" الفتن \" (٣ / ٢) من\nطريق الأعمش عن سهل أبي الأسد عن بكير بن الحاث الجزري عن أنس بن\nمالك قال:\nأتانا رسول الله ﷺ ونحن مجتمعون في بيت رجل من الأنصار، فأخذ\nبعضادتي الباب وقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، وله علل:\nالأولى: الاضطراب في إسناده؛ فقد رواه وكيع عن الأعمش هكذا.\nوتابعه: شيبان عن الأعمش به؛ إلا أنه قال: بكير الجزري. لم ينسبه.\nأخرجه البيهقي في \" سننه \" (٣ / ١٢١)، وهو رواية لأحمد (٣ / ١٨٣) .","vol":"12","page":60},{"text":"وخالفهما جرير فقال: عن الأعمش عن بكير الجزري عن أبي الأسد عن أنس قال:. . . فذكر نحوه؛ دون قوله: (عظيم)، (فأطيعوهم)، وقلب إسناده.\nأخرجه الداني أيضًا. وعلقه الدولابي في \" الكنى \" (١ / ١٠٦) وقال: «سهل أبي الأسد» .\nوخالفهم شعبة فقال: عن علي أبي الأسد قال: حدثني بكير بن وهب الجزري قال: قال لي أنس بن مالك:. . . فذكره نحوه.\nأخرجه أحمد (٣ / ١٢٩)، والدولابي، وابن عساكر (١٧ / ١٥٠ / ١)، وعلقه البخاري في ترجمة بكير بن وهب الجزري من «التاريخ» (١ / ٢ / ١١٢)، وذكر له وجوهًا أخرى من الاضطراب، ومن المعلوم أن الاضطراب علة من العلل يضعف به الحديث؛ لأنه يدل على أن الراوي لم يحفظه، وسواء كان ذلك في الإسناد أو المتن.\nالثانية: الاضطراب في متنه، وهو تفرد جرير بقوله فيه «عظيم»، «فأطيعوهم» دون سائر الرواة. ومما لاشك فيه أن الأرجح رواية الأكثر، فتكون هذه الزيادة منكرة.\nالثالثة: الجهالة؛ فإن كلًا من أبي الأسد - على اختلاف في اسمه - وبكير بن وهب - على الاختلاف في اسم أبيه - فيهما جهالة، وبخاصة الثاني منهما، وقد قال الحافظ في كل منهما:\n«مقبول»؛ يعني: عند المتابعة.\nوقد وجدت لهما متابِعِين كُثُرًا، ولاسيما على الفقرة الأولى من الحديث؛","vol":"12","page":61},{"text":"فقد خرجته في «إرواء الغليل» (٥٢٠) من ستة طرق، ثم وجدت له طريقًا سابعًا في «كبير الطبراني» (٧٢٥) مثل رواية الأكثر دون الزيادة المنكرة، ولذلك؛ أوردته بدونها في «صحيح الجامع» (٢٧٥٥) من رواية أحمد والنسائي والضياء عن أنس.\nوأما الشيخ عبد الله الغماري؛ فأورده في «كنزه» بلفظ:\n«الأئمة من قريش، ولي عليكم حق عظيم، ولهم ذلك ما فعلوا ثلاثًا،. . .» إلخ.\nوعزاه لأحمد والطبراني في «الكبير» عن أنس! وهذا من أخطائه الكثيرة أو تساهله، فإنَّ هذا اللفظ ليس عندهما ولا عند غيرهما مِمَّن أخرج الحديث، وأقرب شيء إليه حديث الترجمة، ولعل قوله: «ولي» خطأ مطبعي، صوابه: «ولهم» . وقوله: «ولهم»؛ صوابه: «ولكم» .\n<span data-type=\"title\" id=toc-5562>٥٥٤٠ </span>- (إِنَّ الشياطينَ تَغْدُو بِرَايَاتِهَا إلى الأَسْوَاقِ، فَيَدْخُلُونَ مَعَ أولِ دَاخِلٍ، ويَخْرُجُونَ مَعَ آخِرِ خَارِجٍ) .\nضعيف جدًا. أخرجه الطبراني في «المعجم الكبير» (٨ / ١٦١ / ٧٦١٨) و«مسند الشاميين» (ص ١٠١) من طريق عبد الوهاب بن الضحاك: ثنا إسماعيل بن عياش عن شرحبيل بن مسلم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الوهاب بن الضحاك، وبه أعله الهيثمي (٤ / ٧٧) .\nوشرحبيل بن مسلم؛ فيه ضعف من قبل حفظه.","vol":"12","page":62},{"text":"<span data-type=\"title\" id=toc-5563>٥٥٤١ </span>- (إنَّ لله ملائكةً تغدُو براياتِهَا إلى المسَاجِدِ، فيدخُلُون مع أول داخِلٍ، ويخرُجُونَ مع آخرِ خارج) .\nضعيف جدًا. أخرجه الطبراني في «مسند الشاميين» (ص ١٠١ - ١٠٢) بإسناده المتقدم في الحديث الذي قبله.","vol":"12","page":63},{"text":"<span data-type=\"title\" id=toc-5564>٥٥٤٢ </span>- (لا يقطعُ صلاةَ المسلمِ شيءٌ؛ إلا الحِمَار، والكَافر، والكَلْب، والمرأة) .\nمنكر بذكر (الكافر) . أخرجه أحمد (٦ / ٨٤)، والطبراني في «مسند الشاميين» (ص ١٩٨) بسند صحيح عن راشد بن سعد المقرائي عن عائشة قالت: قال رسول الله. . . فذكره.\nفقالت عائشة: يا رسول الله! لقد قُرِنَّا بدوابِّ سُوءٍ!\nقلت: وهذا إسناد ضعيف؛ فإن راشد بن سعد - وهو حمصي -، وإن كان ثقة؛ فما أراه سمع من عائشة، وذلك لسببين:\nالأول: أنه غير معروف السماع من عائشة ﵂؛ بل لم يذكر الحافظ المزي في «التهذيب» له رواية عنها.\nوالآخر: أنهم ذكروا أنه روى عن ثوبان وسعد بن أبي وقاص وأبي الدرداء؛ فقال أبو حاتم والحربي:\n«لم يسمع من ثوبان» . وقال أحمد:\n«لا ينبغي أن يكون سمع منه» . وقال أبو زرعة:","vol":"12","page":63},{"text":"«راشد بن سعد عن سعد بن أبي وقاص؛ مرسل» .\nفقال الحافظ العسقلاني عقب ذلك:\n«وفي روايته عن أبي الدرداء نظر» .\nقلت: يبدو لي أن في هذا القول تسامحًا كبيرًا؛ فإن من المعروف عند العلماء أن مثله إنما يقال في الأمر المحتمل، وليس فيما هو مجزوم به كما هو الشأن في هذه الرواية؛ فإن في وفاته أقوالًا، أكثرها أنه مات قبل عثمان بسنة، وعثمان توفي سنة (٣٥)، فيكون بين وفاتيهما نحو (٧٤) أربع وسبعين سنة، فمثله لا يمكن أن يسمع منه من كانت وفاته سنة (١٠٨) كالمقرائي هذا، إلا أن يكون معمرًا قديم الولادة، وهذا غير معروف عنه، والأصل عدمه. فهو لم يسمع منه جزمًا، وإذا كان من ذكرنا من الأئمة قد نفوا سماعه من ثوبان - ووفاته سنة (٥٤) -، ومن سعد بن أبي وقاص - ووفاته سنة (٥٥) -، فكذلك يقال في روايته عن عائشة أنه لم يسمع منها؛ لأنه توفيت سنة (٥٧)، فأولى وأولى الجزم أنه لم يسمع من أبي الدرداء، وهو قديم الوفاة كما بينا.\nوجملة القول؛ بأن هذا الإسناد علته الانقطاع، فثبت ضعفه.\nثم إن في متن الحديث نكارة من ناحيتين:\nالأولى: ذكر الكافر فيه؛ فإن الحديث محفوظ من رواية جمع من الصحابة؛ كأبي ذر وأبي هريرة وابن عباس وغيرهم؛ عن النبي به نحوه دون ذكر الكافر، وهذه الأحاديث في «صحيح مسلم» وغيره، وبعضها مخرج في «صحيح أبي داود» (٦٦٩، ٧٠٠) .","vol":"12","page":64},{"text":"نعم؛ قد رويت هذه الزيادة (الكافر) في حديث آخر عن ابن عباس مرفوعًا نحوه؛ لكنه معلول أيضًا، وهو مخرج في «ضعيف أبي داود» (١١٠)\nوالأخرى: أنه قد جاء عن السيدة عائشة ﵂ من طرق صحيحة: عند الشيخين وغيرهما: أنه ذكر عندها ما يقطع الصلاة: الكلب والحمار والمرأة.\nفقالت عائشة:\nقد شبهتمونا بالحمير والكلاب! والله لقد رأيت رسول الله يصلي وإني على السرير بينه وبين القبلة مضطجعة. . . الحديث.\nوهو مخرج بنحوه في «صحيح أبي داود» (٧٠٦)، فلو كانت سمعت من النبي حديث الترجمة؛ لما أنكرت الحديث وقد ذكروه أمامها بعد وفاة النبي، وتحتج على ذلك بالاضطجاع المذكور. فالظاهر أن أحد الرواة اختلط عليه ما ذكروه أمامه من الحديث المرفوع بقولها الذي أنكرته به؛ فذكر أن النبي هو الذي ذكر الحديث أمامها، وأنها قالت ذلك بحضوره! وهذا منكر جدًا. فالصواب أن الإنكار منها وقع بعده، وأن الحديث روي لها ولم تسمعه منه، وإلا؛ لَسَلَّمَتْ به تسليمًا، ومما يؤكد ذلك قولها في رواية لمسلم بعدما ذكروا لها الحديث:\nإن المرأة لدابة سوء؛ لقد رأيتني بين يدي رسول الله. . . .\nفهذا عين ما جاء في آخر حديث الترجمة، فهو يؤكد أن السيدة ﵂ قالته بعد وفاته، فوهم الراوي، فزعم أنه قالت ذلك بحضوره؛ كما وهم في نسبة الحديث لروايتها عنه مباشرة.\nوبالجملة؛ فالحديث صحيح من رواية غيرها من الصحابة، وبدون زيادة","vol":"12","page":65},{"text":"(الكافر)، وأن نسبة الحديث إلى روايتها عنه ^ مباشرة منكر، لا يصح. والله تعالى أعلم.\nومن أوهام الهيثمي قوله (٢ / ٦٠):\n«رواه أحمد. ورجاله موثقون» .\nوحقه أن يقول: «. . . ثقات»؛ فإنه لا خلاف فيهم.\n<span data-type=\"title\" id=toc-5565>٥٥٤٣ </span>- (إذا صَلَّى أحدُكُم؛ فَلْيُصَلِّ إلى رَحْلِهِ، أو ليَخُطّ خطًا في الأرضِ، أو لِيَنْصبْ سهمًا من كنانتِهِ، ولا يضرُّهُ ما وراءَ ذلك) (*) .\nمنكر بذكر (الخط) . أخرجه الطبراني في «مسند الشاميين» (ص ٢٦١ - ٢٦٢) و(٢ / ٢٥٨ / ١٢٩٨) من طريق محمد بن كثير الصنعاني: ثنا عبد الله بن شوذب عن أبي هارون العبدي عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أبو هارون هذا - واسمه عمارة بن جوين -؛ قال الذهبي والعسقلاني:\n«متروك»، زاد الثاني:\n«ومنهم من كذَّبه» .\nقلت: وهذا الحديث بهذا الإسناد غريبٌ جدًا، لم أره في شيء من كتب\n_________\n(*) أعاد الشيخ - ﵀ - تخريج هذا الحديث مرة أخرى باختصار مع بعض الزيادات، وكتب فوقه هناك: «سبق تخريجه بأوسع، رقم (٥٥٤٣)، فهو المعتمد؛ لكن يؤخذ من تخريجه ما فيه من زيادة» . فقمنا بالدمج كما أراد الشيخ - ﵀ - وانظر «تمام المنة» (ص ٣٠٠ - ٣٠٢) . (الناشر) .","vol":"12","page":66},{"text":"السنن والمسانيد والمعاجم وغيرها.\nوالحديث محفوظ مفرقًا في أحاديث أخرى؛ إلا الخط:\nفقد روي من طريق أخرى من حديث أبي هريرة: عند أبي داود وغيره.\nلكن في إسناده اضطراب شديد وجهالة، ولذلك؛ ضعفه جمع؛ كما بينته في «ضعيف أبي داود (رقم ١٠٧ - ١٠٨) بما لا يدع أي شك في ضعفه وعدم صلاحيته للاحتجاج به؛ ثم لما وقفت على هذا بادرت لإخراجه والكشف عن عِلَّتِهِ هذه؛ خشيَةَ أن يعثر عليه أحد ممن لا علم عنده، فيتوهم أنه يصلح شاهدًا لحديث أبي هريرة، فيقع في الخطأ؛ لجهله بأنه لا يصلح للاستشهاد به لشدة ضعفه.\nوفيه علة أخرى؛ لكنها ليست مثل الأولى في الضعف. وهي ضعف محمد بن كثير الصنعاني؛ قال الحافظ:\n«صدوق كثير الخطأ» .\nفيحتمل أنه - لشدَّة وهمه، وكثرة خطئه - انقلب عليه إسناده، فجعله من حديث أبي سعيد الخدري، وهو من حديث أبي هريرة. والله أعلم.\nومن تلك الأحاديث المحفوظة قوله:\n«إذا وضع أحدُكُم بين يديه مثلَ مؤخَّرة الرجل؛ فليصلِّ ولا يبالِ مَنْ مَرَّ وراء ذلك» .\nأخرجه مسلم وأبوعوانة في «صحيحيهما»، وصححه الترمذي، وهو مخرج في «صحيح أبي داود» (٦٨٦) .","vol":"12","page":67},{"text":"هذا؛ وقد ذكر الحافظ السخاوي في «فتح المغيث» (١ / ٢٢٤) لحديث أبي هريرة المشار إليه شاهدين:\nأحدهما: من حديث إبراهيم بن أبي محذورة عن أبيه عن جده قال:\nرأيت رسول الله \" دخل من قبل باب بني شيبة، حتى جاء إلى وجه الكعبة، فاستقبل القبلة، فخط من بين يديه خطًا عَرْضًا، ثم كبر، فصلى؛ والناس يطوفون بين الخط والكعبة.\nرواه أبو يعلى الموصلي في «مسنده» .\nكذا قال! ولم أره في الرواية المختصرة من «مسند أبي يعلى» ! وكأنه لذلك لم يورده الهيثمي في «مجمع الزوائد» لا في «الصلاة» ولا في «الحج»؛ لكن لم يورده الحافظ ابن حجر أيضًا في «المطالب العالية» ! مع أنه قد نص في المقدمة أنه يستدرك على شيخه الهيثمي ما فاته ذكره في «المجمع»؛ لأنه يعتمد فيه على الرواية المختصرة. وكذلك لم يورده السيوطي في (مسند أبي محذورة) من «الجامع الكبير» . فالله أعلم.\nوإبراهيم هذا؛ هو ابن إسماعيل بن عبد الملك بن أبي محذورة، وهو مجهول، وله حديث آخر في الأذان؛ له طرق أخرى عن أبي محذورة، خرجته من أجلها في «صحيح أبي داود» (٥١٥ - ٥٢٢)، وهو ابن عم إبراهيم بن عبد العزيز بن عبد الملك بن أبي محذورة؛ كما صرح الحافظ المزي في «تهذيبه»، وهو صدوق يخطئ، وليس هو صاحب هذا الحديث، وإنما هو الأول؛ لكنهم يذكروا له رواية عن أبيه، وإنما عن جده عبد الملك، وقد صرح بسماعه منه في حديث الأذان المشار إليه، فقوله هنا:","vol":"12","page":68},{"text":"«عن أبيه عن جده»؛ لعله خطأ من الناسخ أو الطابع؛ فإن المطبوعة سيئة جدًا؛ فيها أخطاء فاحشة، فلعل الصواب:\n«عن جده عن أبيه» . والله أعلم.\nوالشاهد الآخر: قال السخاوي عقب الشاهد المتقدم:\n«وكذا عند الطبراني من حديث أبي موسى الأشعري ﵁، وفي سندهما ضعف؛ لكنهما من طريقين: إحداهما مرسلة، والأخرى مقطوعة يتقوى بها حديث أبي هريرة» !\nقلت: وفيما قاله نظر من وجوه:\nالأول: أن حديث أبي هريرة قَوْلِيٌّ، كحديث الترجمة، وحديث أبي يعلى فِعْلِيٌّ، فشهادته قاصرة، تدل على شرعية الخط - لو صح -، وليس على أن النبي ^ أمر به. وهذا مما يجب أن يتنبه له في الشواهد.\nالثاني: حديث الطبراني لم نقف عليه ولا أورده الهيثمي أيضًا؛ فإنه من شرطه؛ لأن الطبراني إذا أطلق العزو إليه فالمراد «المعجم الكبير» له، كما هو المصطلح عليه عند العلماء، ومن المؤسف أن الجزء الذي فيه أحاديث أبي موسى - واسمه عبد الله بن قيس - لم يطبع منه.\nالثاني: أنه لم يسق لفظه لننظر فيه؛ أهو فعلي أو قولي؟\nالرابع: قوله: «لكنهما من طريقين. . .» إلخ. لم يتبين لي مراده؛ فإن الشاهد الأول عن أبي محذورة، والآخر عن أبي موسى، فأين الإرسال والانقطاع، وهذا نقوله إذا فسرنا قوله:","vol":"12","page":69},{"text":"«مَقْطُوعَة» بـ «مُنْقَطِعَة» عَلَى اصْطِلاحِ الْبَعْضِ، وَإِلا فَإِنْ كَانَ الْمُرَادُ بِهِ «مَوْقُوفَةً عَلَى التَّابِعِيِّ»، فَالأَمْرُ أَشْكَلُ.\nهَذَا، وَقَدْ ذَكَرَ السَّخَاوِيُّ قَبْلَ ذَلِكَ شَاهِدَيْنِ آخَرَيْنِ مَرْفُوعَيْنِ مِنْ قَوْلِهِ ﷺ نَحْوَ حَدِيثِ التَّرْجَمَةِ، وَلَكِنْ فِيهِمَا مَتْرُوكَانِ، وَلِذَلِكَ لَمْ يُعَرِّجْ السَّخَاوِيُّ نَفْسَهُ عَلَيْهِمَا فِي الاسْتِشْهَادِ بِهِمَا. واللهُ أَعْلَمُ.\n<span data-type=\"title\" id=toc-5566>٥٥٤٤ </span>- «اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِنَا وَمُدِّنَا، وَفِي مَكَّتِنَا وَفِي مَدِينَتِنَا، وَفِي شَامِنَا وَفِي يَمَنِنَا»، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، وَفِي الْعِرَاقِ وَمِصْرَ، فَقَالَ: «هُنَاكَ يَطْلَعُ قَرْنُ الشَّيْطَانِ، وَثَمَّ الزَّلازِلُ وَالْفِتَنُ» .\nمُنْكَرٌ بِذِكْرِ مِصْرَ. أَخْرَجَهُ الطَّبَرَانِيُّ «مُسْنَدُ الشَّامِيِّينَ» (ص ٢٦٦) مِنْ طَرِيقِ أَبِي فَرْوَةَ يَزِيدَ بْنِ مُحَمَّدِ بْنِ يَزِيدَ بْنِ سِنَانٍ الرُّهَاوِيِّ حَدَّثَنِي أَبِي عَنْ أَبِيهِ حَدَّثَنِي أَبُو رَزِينٍ الْفِلِسْطِينِيُّ عَنْ أبِي عُبَيْدٍ حَاجِبِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ عَنْ نَافِعٍ عَنْ ابْنِ عُمَرَ مَرْفُوعًَا.\nقُلْتُ: وَهَذَا إِسْنَادٌ ضَعِيفٌ مُسَلْسَلٌ بِالْعِلَلِ:\n[الأُولَى] أبُو فَرْوَةَ هَذَا، أَوْرَدَهُ ابْنُ أَبِي حَاتِمٍ فِي كِتَابِهِ (٤ / ٢ / ٢٨٨) بِرِوَايَتِهِ عَنْ جَمْعٍ عَنْ غَيْرِ أَبِيهِ، ثُمَّ قَالَ: كَتَبَ إِلَى أَبِي وإلَيَّ، وَلَمْ يَزِدْ! .\n[الثانيةُ] أَبُوهُ مُحَمَّدُ بْنُ يَزِيدَ بْنِ سِنَانٍ الرُّهَاوِيِّ لَيْسَ بِالْقَوِيِّ.\n[الثالثة] يَزِيدُ بْنُ سِنَانٍ الرُّهَاوِيُّ ضعيف، كما فِي «التقريب» .","vol":"12","page":70},{"text":"الرَّابِعَة: أَبُو رَزِينٍ الْفَلَسْطِينِيُّ، لَمْ أَعْرِفْهُ.\nوَبِالْجُمْلَةِ، فَهُوَ إِسْنَاٌد وَاهٍ مُظْلِمٌ، وَذِكْرُ مِصْرَ فِي الْمَتْنِ مُنْكَرٌ جِدًَّا.\nفَقَدْ أَخْرَحَهُ الْبُخَارِيُّ (٧٠٩٤)، وَأَحْمَدُ (٢ / ١١٨)، وَالطَّبَرَانِيُّ فِي «الْكَبِيْرِ» (١٢ / ٣٨٤) جَمِيعًَا مِنْ طَرِيقِ ابْنِ عَوْنٍ عَنْ ناَفِعٍ بِهِ، دُونَ ذِكْرِ مِصْرَ.\nوَلَفْظُ الْبُخَارِيِّ وَأَحْمَدَ «نَجْدِنَا» بَدَلَ «عِرَاقِنَا»، وَهُوَ الْمُرَادُ بِـ «نَجْدِنَا» كَمَا كُنْتُ بَيَّنْتُهُ فِي تَخْرِيْجِ «فَضَائِلِ الشَّامِ» (الْحَدِيثُ الثَّامِنُ) .\nوَكَذَلِكَ رَوَاهُ الطَّبَرَانِيُّ فِي «الْكَبِيْرِ» (١٢ / ٨٤ / ١٢٥٥٣) مِنْ حَدِيثِ ابْنِ عَبَّاسٍ، دُونَ ذِكْرِ مِصْرَ، وَبِلَفْظِ «عِرَاقِنَا» .\n<span data-type=\"title\" id=toc-5567>٥٥٤٥ </span>- «تَعَيَّشُوا بِنِسَائِكِمْ، فَإِنَّ الرَّجُلَ يَعِيشَ مَعَ امْرَأَتِهِ أَرْبَعِينَ سَنَةً، فَإِنْ شَاءَ أَفْسَدَهَا، وَإِنْ شَاءَ أَصْلَحَهَا، فَإِنَّ الْمَرْأَةَ خُلِقَتْ مِنْ ضِلْعٍ، إِنْ بُلَّ شَهْرَيْنِ لَمْ يَلِنْ، وَإِنْ أُقِيمَ لَمْ يَسْتَقِمْ، فَعَاشِرُوهُنَّ بِأَخْلاقِهِنَّ» .\nضَعِيفٌ. أَخْرَجَهُ الطَّبَرَانِيُّ «مُسْنَدُ الشَّامِيِّينَ» (ص ٤٨٤_٤٨٥): حَدَّثَنَا عَمْرُو بْنُ إِسْحَاقَ ثَنَا أبُو عَلْقَمَةَ نَصْرُ بْنُ خُزَيْمَةَ أَنَّ أَبَاهُ حَدَّثَهُ عَنْ نَصْرِ بْنِ عَلْقَمَةَ عَنْ أَخِيهِ مَحْفُوظِ عَنْ ابْنِ عَائِذٍ قَالَ قَالَ الْمِقْدَامِ بْنِ مَعْدِي كَرِبٍ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ:. . . . . . فَذَكَرَهُ.\nقُلْتُ: وَهَذَا إِسْنَادٌ ضَعِيفٌ. نَصْرُ بْنُ خُزَيْمَةَ وَأَبُوهُ لَمْ أَعْرِفْهُمَا. وَالأَوَّلُ أَوْرَدَهُ ابْنُ أَبِي حَاتِمٍ\n(٤ / ١ / ٤٧٣) فقالَ: «نَصْرُ بْنُ خُزَيْمَةَ أبُو إِبْرَاهِيمَ الْحَضْرَمِيُّ الْحِمْصِيُّ. رَوَى عَنْ أَبِيهِ عَنْ نَصْرِ بْنِ عَلْقَمَةَ. رَوَى عَنْهُ أبُو أَيُّوبَ الْبَهْرَانِيُّ سُلَيْمَانُ بْنُ عَبْدِ الْحَمِيدِ الْحِمْصِيُّ» .","vol":"12","page":71},{"text":"وَلَمْ يَزِدْ عَلَى هَذَا، وَقَدْ رَوَى عَنْهُ عَمْرُو بْنُ إِسْحَاقَ كَمَا تَرَى، فَهُوَ مَجْهُولٌ.\nوَأمَّا أَبُوهُ خُزَيْمَةَ، فَلَم يُتَرْجِمْهُ ابْنُ أَبِي حَاتِمٍ، وَلا غَيْرُهُ فِيمَا عَلِمْتُ، مَعَ أنَّهُ ذَكَرَهُ فِي التَّهْذِيبِ فِي الرُّوَاةِ عَنْ نَصْرِ بْنِ عَلْقَمَةَ، فَقَالَ:\n«رَوَى عَنْهُ ابْنُ أَخِيهِ خُزَيْمَةُ بْنُ جُنَادَةَ بْنِ مَحْفُوظٍ نُسْخَةً كَبِيْرَةً» .\nوَقَدْ رَوَى لَهُ الطَّبَرَانِيُّ حَدِيثًَا آخَرَ (ص ٤٦٨) بِهَذَا الإِسْنَادِ، وَوَقَعَ فِيهِ:\n«أَبُو عَلْقَمَةَ نَصْرُ بْنُ خُزَيْمَةُ بْنُ جُنَادَةَ» .\n<span data-type=\"title\" id=toc-5568>٥٥٤٦ </span>- «وَاكِلِي ضَيْفَكِ، فَإِنَّ الضَّيْفَ يَسْتَحِي أَنْ يَأْكُلَ وَحْدَهُ» .\nمُنْكَرٌ. أَخْرَجَهُ الطَّبَرَانِيُّ «مُسْنَدُ الشَّامِيِّينَ» (ص ٤٨٧) بِإِسْنَادِهِ الْمُتَقَدِّمِ فِي الْحَدِيثِ الَّذي قَبْلَهُ عَنْ ابْنِ عَائِذٍ عَنْ ثَوْبَانَ:\nأنَّهُ جَاءَ إلَى النَّبيِّ ﷺ، فَقَدَّمَ لَهُ طَعَامًَا، فَقَالَ النَّبِيُّ لِعَائِشَةَ ﵂. . . . . فَذَكَرَهُ.\nقُلْتُ: وَإِسْنَادُهُ ضَعِيفٌ، فِيهِ مَجْهُولانِ كَمَا تَقَدَّمَ بيانُهُ آنِفًَا.\nوَفِي مَتْنِهِ نَكَارَةٌ عِنْدِي، لأَنَّهُ يَبْعُدُ أَنْ يَأْمُرَ النَّبِيُّ عَائِشَةَ ﵂ أنْ تُشَارِكَ ضَيْفَهَا ثَوْبَانَ فِي الطَّعَامِ، وَهُوَ لَيْسَ مَحْرَمًَا لَهَا. وَاللهُ أَعْلَمُ.","vol":"12","page":72},{"text":"<span data-type=\"title\" id=toc-5569>٥٥٤٧ </span>- «كُلُّوا مِنْهَا ثُلُثًَا - يَعْنِي الضَّحَايَا -» .\nمُنْكَرٌ. أَخْرَجَهُ الطَّبَرَانِيُّ «مُسْنَدُ الشَّامِيِّينَ» (ص ٦١١) قالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ ثنَا بِشْرٌ عنْ أَبِيهِ عَنِ الزُّهْرِيِّ: أَخْبَرَنِي سَالِمٌ عَنْ أَبِيهِ قَالَ: سَمِعْتُ","vol":"12","page":72},{"text":"رَسُولُ اللهِ ﷺ يقول. . . . . . فَذَكَرَهُ.\nقُلْتُ: وَهَذَا إِسْنَادٌ رِجَالُهُ كُلُّهُمْ ثِقَاتٌ رِجَالُ الْبُخَارِيِّ، غَيْرَ عَبْدِ الرَّحْمَنِ، وَهُوَ ابْنُ جَابِرٍ الْحِمْصِيُّ، كَمَا فِي حَدِيثٍ سَابِقٍ لَهُ عِنْدَهُ، وَلَمْ أَجِدْ لَهُ تَرْجَمَةً، وَهُوَ عِلَّةُ هَذَا الْحَدِيثِ بِهَذَا اللَّفْظِ، فَإِنَّهُ مُنْكَرٌ لِمَا يَأْتِي.\nوَبِشْرٌ: هُوَ ابْنُ شُعَيْبِ بْنِ أَبِي حَمْزَةَ.\nوَالْحَدِيثُ هَكَذَا ضُبِطَ بِالأَصْلِ «ثُلُثًَا»، وَهُوَ خَطَأٌ لا نَدْرِي: أَهُوَ مِنْ بَعْضِ نَاسِخِي الْكِتَابِ، أم هَكَذَا حَدَّثَ بِهِ الْحِمْصِيُّ الْمَذْكُورُ؟ ! . وَسَوَاءً كَانَ هَذَا أَوْ ذَاكَ، فَهُوَ مُنْكَرٌ، لأَنَّ الْحَدِيثَ جَاءَ عَنِ الزُّهْرِيِّ مِنْ طُرُقٍ بِلَفْظِ «ثَلاثًَا»: أَيْ ثَلاثَ لَيَالٍ، وَلَيْسَ ثُلُثَ الأُضْحِيَّةِ، وَلا بَأْسَ مِنْ أنْ أَسُوقَ بَعْضَهَا:\n[أوَّلًا]: قَالَ أبُو عَوَانَةَ فِي «صَحِيحِهِ» (٥ / ٢٣٤): حَدَّثَنَا مُحَمَّدُ بْنُ عَوْفٍ وَأَبُو الْحَسَنِ بْنُ خَالِدِ بْنِ خَلِيٍّ قَالا: حَدَّثَنَا بِشْرُ بْنُ شُعَيْبِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنِ الزُّهْرِيِّ. . . . (قُلْتُ: فَسَاقَهُ بِسَنَدٍ آخَرَ عَنْ عَلِيَّ ﵁ مَرْفُوعًَا نَحْوَ الآتِي، ثُمَّ قَالَ:) قالَ: وَحَدَّثَنَا بِشْرُ بْنُ شُعَيْبٍ بِإِسْنَادِهِ الأَوَّلِ عَنْ ابْنِ عُمَرَ قَالَ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ:\n«كُلُوا مِنْهَا ثَلاثًَا» .\nقُلْتُ: كَذَا وَقَعَ فِيهِ «وَأَبُو الْحَسَنِ»، والْمَذْكُورُ فِي التَّهْذِيبِ وَغَيْرِهِ «وَأَبُو الْحُسَيْنِ»، ثُمَّ وَقَعَ فيه «قَالَ: وَحَدَّثَنَا»، فَلَعَلَّ الصَّوابَ «قَالا»، كَمَا يَدُلُّ عَلَيْهِ السِّيَاقُ، أَيْ: مُحَمَّدُ بْنُ\nعَوْفٍ وَأَبُو الْحُسَيْنِ - وَاسْمُهُ مُحَمَّدٌ أَيْضًَا -، وَسَوَاءٌ","vol":"12","page":73},{"text":"أَكَانَ الْمَعْنِىَّ أَحَدُهُمَا أَوْ كِلاهُمَا، فَهُوَ ثِقَةٌ، وَذَلِكَ دَلِيلٌ قَاطِعٌ عَلَى خَطَأ مَنْ نَسَبَ إِلَى بِشْرِ بْنِ شُعَيْبِ بْنِ أَبِي حَمْزَةَ أنَّهُ قَالَ فِي الْحَدِيثِ «ثُلُثًَا»، وَيُؤَكِّدُهُ مَا يَأتِي:\n[ثَانِيًَا] قَالَ إِسْحَاقُ بْنُ يَحْيَى الْكَلْبِيُّ عَنِ الزُّهْرِيِّ بِهِ بِلَفْظِ:\n«كُلُوا مِنْهَا ثَلاثًَا. يَعْنِي لُحُومَ الأَضَاحِي» .\nأَخْرَجَهُ الطَّحَاوِيُّ فِي «شَرْحِ الْمَعَانِي» (٢ / ٣٠٦_٣٠٧) تَحْتَ: بَابِ أَكْلِ لُحُومِ الأَضَاحِي بَعْدَ ثَلاثَةِ أَيَّامٍ، لَكِنْ وَقَعَ فِيهِ «ثلثًا» بِإِسْقَاطِ أَلَفِ اللامِ كِتَابَةً لا لَفْظًَا، كِكِتَابَةِ الْعَلَمِينَ فِي الْمُصْحَفِ الْعُثْمَانِيِّ. فَعَلَى هَذَا يُرَجَّحُ أَنَّ مَا فِي الأَصْلِ كُتِبَ كَذَلِكَ، لَكَنْ أَخْطَأَ مَنْ ضَبَطَهُ بِضَمِّ الثَّاءِ وَاللامِ. وَاللهُ أَعْلمُ.\n[ثَالثًَا] رَوَاهُ ابْنُ أَخِي ابْنِ شِهَابٍ عَنْ عَمِّهِ ابْنِ شِهَابٍ بهِ بِلَفْظِ:\n«كُلُوا مِنَ الأَضَاحِي ثَلاثًَاَ» .\nفَكَانَ ابْنُ عُمَرَ يَأْكُلُ حَتَّى يَنْفِرَ مِنْ مِنَيً مِنْ لُحُومِ الأَضَاحِي.\nأَخْرَجَهُ الْبُخَارِيُّ (٥٥٧٤)، وَمُسْلِمٌ (٦ / ٧٩ - ٨٠)، وَأبُو عَوَانَةَ (٥ / ٢٣٢) .\nوَأَخْرَجَهُ أحْمَدُ (٢ / ٩) مِنْ طَرِيقِ ابْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ بِهِ بِلَفْظِ:\n«لا يَأْكُلُ مِنْ لَحْمِ أُضْحِيَتِهِ فوقَ ثَلاثٍ» .\nوَبِمَعْنَاهُ رَوَاهُ مَعْمَرٌ عَنِ الزُّهْرِيِّ بِهِ.\nأَخْرَجَهُ مُسْلِمٌ، وَأحْمَدُ (٢ / ٣٤) .\nوَتابَعَهُ نَافِعٌ عَنْ ابْنِ عُمَرَ بِهِ، وَزَادَ:","vol":"12","page":74},{"text":"«وَكَانَ عَبْدُ اللهِ إِذَا غَابَتْ الشَّمْسُ مِنْ الْيَوْمِ الثَّالِثِ لا يَأْكُلُ مِنْ لَحْمِ هَدْيِهِ» .\nأَخْرَجَهُ مُسْلِمٌ، وَأحْمَدُ (٢ / ٨١) .\nوَهَكَذَا رَوَاهُ جَمْعٌ آخَرَ مِنَ الصَّحَابَةِ عَنِ النَّبِيِّ ﷺ، اسْتَوْعَبَ الْكَثِيْرَ مِنْهَا الطَّحَاوِيُّ، فسَاقَهَا بِأَسَانِيدِهِ، وَبَعْضُهَا فِي «الصَّحِيحَيْنِ»، وَكُلُّهَا مُجْمِعَةٌ عَلَى النَّهْي عَنْ أَكْلِ لُحُومِ الأَضَاحِيِّ إِلا فِي ثَلاثَةِ أيَّامٍ، مِمَّا يُؤَكِّدُ خَطَأَ حَدِيثِ التَّرْجَمَةِ بِالضَّبْطِ الَّذِي سَبَقَ بَيَانَهُ.\nوَاعْلَمْ أَنَّ هَذَا النَّهْي قَدْ صَحَّتْ أَحَادِيثٌ تَدُلُّ عَلَى أَنَّهُ كَانَ لِزَمَنٍ مُعِينٍ، ثُمَّ نُسِخَ، مِنْهَا:\nحَدِيثُ بُرَيْدَةَ ﵁ مَرْفُوعًَا:\n«وَنَهَيْتُكُمْ عَنْ لُحُومِ الأَضَاحِيِّ فَوْقَ ثَلاثٍ، فَأَمْسِكُوا مَا بَدَا لَكُمْ» .\nأَخْرَجَهُ مُسْلِمٌ وَغَيْرُهُ، وَهُوَ مُخَرَّجٌ فِي «الإِرْوَاءِ»، مَعَ حَدِيثِ ابْنِ عُمَرَ برقم (١١٥٥) .\nوَفِي مَعْنَاهُ أَحَادِيثٌ أُخْرَى عَنْ جَابِرٍ ﵁ وَغَيْرِهِ، وهِيَ مُخَرَّجَةٌ هُنَاكَ، وَرُوِيَ نَحْوُهُ عَنْ ابْنِ عُمَرَ نَفْسَهُ عِنْدَ الطَّبَرَانِيِّ (١٢ / ٣٢٠ / ١٣٢٣٥)، لَكِنْ فِيهِ: يَزِيدُ بْنُ أَبَانَ، وَهُوَ ضَعِيفٌ.\n<span data-type=\"title\" id=toc-5570>٥٥٤٨ </span>- «أُولَئِكَ قَوْمُنَا. يَعْنِي: بَنِي الْعَنْبَرِ» .\nمَوْضُوعٌ. أَخْرَجَهُ الطَّبَرَانِيِّ فِي «الْمَعْجَمِ الْكَبِيْرِ» (٨ / ١٥٧ / ٧٦٠٤) و«مُسْنَدِ الشَّامِيِّينَ» (ص٦٥٥): حَدَّثَنَا الْمِقْدَامُ بْنُ دَاوُدَ قَالَ: ثَنَا حَجَّاجٌ الأَزْرَقُ: ثَنَا مُبَارَكُ بْنُ سَعِيدٍ عَنْ عُمَرَ بْنِ مُوسَى عَنْ مَكْحُولٍ عَنْ أبِي أُمَامَةَ قَالَ:","vol":"12","page":75},{"text":"كُنَّا مَعَ النَّبِيِّ رُكْبَانًَا، فَمَرَرْنَا بِهَجْمَةٍ (١)، فَقَالَ: لِمَنْ هَذِهِ؟، فَقَالُوا: لَبَنِي الْعَنْبَرِ، فَقَالَ النَّبيُّ ﷺ:. . . . فَذَكَرَهُ.\nقُلْتُ: وَهَذَا مَوْضُوعٌ أَعَلَّهُ الْحَافِظُ الْهَيْثَمِيُّ بِمَنْ لَيْسَ هُوَ آفَتَهُ، فَقَالَ (١٠ / ٤٧):\n«رَوَاهُ الطَّبَرَانِيُّ عَنْ شَيْخِهِ دَاوُدَ بْنِ الْمِقْدَامِ، وَهُوَ ضَعِيفٌ، وَقَالَ ابْنُ دَقِيقٍ فِي الإِمَامِ: وُثِّقَ، وَبَقِيَّةُ رِجَالِهِ ثِقَاتٌ» .\nكَذَا قَالَ!، وَإِنَّمَا الآفَةُ مِنْ عُمَرَ بْنِ مُوسَى، وَهُوَ الْوَجِيهِيُّ الْحِمْصِيُّ، فَإِنَّهُ لَمْ يُوَثِّقْهُ أحدٌ، بَلْ قَالَ فِيهِ الْبُخَارِيُّ: «مُنْكَرُ الْحَدِيثِ» .\nوَقَالَ ابن عدِيٍّ: «هُوَ مِمَّنْ يَضَعُ الْحَدِيثَ مَتْنًَا وَإِسْنَادًَا» .\nوَقَالَ أَبُو حَاتِمٍ: «كَانَ يَضَعُ الْحَدِيثَ» .\n<span data-type=\"title\" id=toc-5571>٥٥٤٩ </span>- «كَانَ يَتَعَوَّذُ مِنْ مَوْتِ الْفَجْأَةِ، وَكَانَ يُعْجِبُهُ أَنْ يَمْرَضَ قَبْلَ أَنْ يَمُوتَ» .\nمَوْضُوعٌ. أَخْرَجَهُ الطَّبَرَانِيِّ فِي «الْمَعْجَمِ الْكَبِيْرِ» (٧٦٠٣) بِإِسْنَادِهِ الْمُتَقَدِّمِ فِي الْحَدِيثِ الَّذِي قَبْلَهُ.\nقُلْتُ: وَقضدْ عَرَفْتَ أَنَّ فِيهِ عُمَرُ بْنُ مُوسَى الْوَجِيهِيُّ، وَأَنَّهُ «كَانَ يَضَعُ الْحَدِيثَ» .\nوَقَدْ تَابَعَهُ عُثْمَانُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ مَكْحُولٍ بِهِ.\n_________\n(١) كَذَا فِي «الْكَبِيْرِ» وَ«الْمَجْمَعِ»، وَهُوَ الصَّوَابُ. وَوَقَعَ فِي «مُسْنَدِ الشَّامِيِّينَ»: بِهِجْرَةٍ، وهو خَطَأٌ. وَالْهَجْمَةُ مِنَ الإِبِلِ: قَرِيبٌ مِنَ الْمِائَةِ.","vol":"12","page":76},{"text":"أَخْرَجَهُ الطَّبَرَانِيُّ أَيْضًَا (٧٦٠٢) و«مُسْنَدِ الشَّامِيِّينَ» أيْضًَا (ص٦٥٥) مِنْ طَرِيقِ عُمَرَ بْنِ حَفْصٍ عنْهُ.\nقُلْتُ: وَهَذِهِ مُتَابَعَةٌ وَاهِيَةٌ، لا تُغْنِي وَلا تُسْمِنُ مِنْ جُوعٍ، فَإِنَّ عُثْمَانَ بْنَ عَبْدِ الرَّحْمَنِ هَذَا هُوَ الْوَقَّاصِيُّ الْمَدَنِيُّ، وَهُوَ فِي الضَّعْفِ مِثْلُ الْوَجِيهِيِّ، فَقَدْ اتَّفَقُوا عَلَى تَضْعِيفِهِ، بَلْ قَالَ ابْنُ مَعِينٍ: «لا يُكْتَبُ حَدِيثُهُ، كَانَ يَكْذِبُ» .\nوَقَالَ أَبُو حَاتِمٍ: «متروكُ الْحَدِيثِ، ذَاهٍبُ الْحَدِيثِ» .\nوَقَالَ ابْنُ حِبَّانَ: «كَانَ يَرْوِي عَنِ الثِّقَاتِ الْمَوْضُوعَاتِ» .\nوَبِهِ أَعَلَّهُ الْهَيْثَمِيُّ، فَقَالَ فِي «الْمَجْمَعِ» (٢ / ٣١٨): «رَوَاهُ الطَّبَرَانِيُّ، وَفِيهِ: عُثْمَانَ بْنَ عَبْدِ الرَّحْمَنِ الْقُرَشِيُّ، وَهُوَ مَتْرُوكٌ» .\nوَفَاتَهُ أَنَّهُ مُتَابِعٌ لِلْوَجِيهِيِّ عِنْدَ الطَّبَرَانِيِّ نَفْسَهُ كَمَا تَقَدَّمَ، فَكَانَ عَلَيْهِ أَنْ يُنَبِّهَ عَلَى ذَلِكَ. ثُمَّ إِنَّ الرَّاوِي عَنْ الْوَقَّاصِيِّ: عُمَرُ بْنُ حَفْصٍ، وَهُوَ الْمَدَنِيُّ، لَمْ يُوَثِّقْهُ إِلَاّ ابْنُ حِبَّانَ، وَهُوَ عِنْدَ الْحَافِظِ: مَقْبُولٌ، وَهُوَ غَيْرُ الْمَدَنِيِّ الْمُؤَذِّنِ، فهَذَا فِيهِ لِيْنٌ.\nوَالْحَدِيثُ أَوْرَدَهُ الْحَافِظُ فِي «تَخْرِيْجِ الْمُخْتَصَرِ» (ق٧٦ / ١) مِنْ رِوَايَةِ الطَّبَرَانِيِّ مِنْ رِوَايَةِ الْوَقَّاصِيِّ فقط، وقَالَ:\n«وَهُوَ مَتْرُوكٌ» .","vol":"12","page":77},{"text":"ذَكَرَهُ فِي جُمْلَةِ أَحَادِيثَ فِي مَوْتِ الْفَجْأَةِ، أَعَلَّهَا كُلَّهَا، غَيْرَ حَدِيثِ عُبَيْدِ بْنِ خَالِدٍ، رَفَعَهُ مَرَّةً، وَمَرَّةً لَمْ يَرْفَعْهُ، بِلَفْظِ: «مَوْتُ الْفَجْأَةِ أَخْذَةُ أَسَفٍ» .\nوَقَالَ: «أَخْرَجَهُ أَبُو دَاوُدَ هَكَذَا، وَسَنَدُهُ صَحِيحٌ، وَلَيْسَ فِي الْبَابِ حَدِيثٌ صَحِيحٌ غَيْرَهُ» .\nقُلْتُ: وَهُوَ مُخَرَّجٌ فِي «الْمِشْكَاةِ» (١٦١١) مُصَحَّحًَا، وَمِنْ رِوَايَةِ أَحْمَدَ وَالْبَيْهَقِيِّ أَيْضًَا.\n<span data-type=\"title\" id=toc-5572>٥٥٥٠ </span>- «رَحِمَ اللهُ إِخْوَانِي بِقَزْوِينَ» يَقُولُهَا ثَلاثًَا، ثُمَّ بَكَى، فَانْصَبَّتْ دُمُوعُهُ عَلَى خَدِهِ، فَجَعَلَتْ تَقْطُرُ مِنْ أَطْرَافِ لِحْيَتِهِ، فَقَالَ أَصْحَابُ رَسُولِ اللهِ ﷺ: بِآبَائِنَا وَأُمَّهَاتِنَا، مَا قَزْوِينُ هَذِهِ؟، وَمَنْ إِخْوَانُكَ الَّذِينَ بِهَا؟، فَإِنَّكَ ذَكَرْتُهُمْ هَهُنَا حَتَّى بَكَيْتَ؟، قَالَ: «قَزْوِينُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ، وَهِيَ قَرْيَةٌ يُقَالُ لَهَا: (الدَّيْلَمُ)، وَهِيَ الْيَوْمَ فِي يَدِ الْمُشْرِكِينَ، وَسَيَفْتَحُهَا اللهُ فِي آخِرِ الزَّمَانِ عَلَى أُمَّتِي، فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ، فَلْيَأْخُذْ بِنَصِيبِهِ مِنْ قِبَلِ الرِّبَاطِ بِقَزْوِينَ» (١) .\nمَوْضُوعٌ. أَخْرَجَهُ الطَّبَرَانِيُّ فِي «مُسْنَدُ الشَّامِيِّينَ» (ص ٦٨٣) مِنْ طَرِيقِ\nأَبِي نُعَيْمٍ الْخُرَاسَانِيِّ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنْ مَكْحُولٍ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أبِي هُرَيْرَةَ قَالَ:\n_________\n(١) خَرَّجَ الشَّيْخُ ﵀ هَذَا الْحَدِيثَ فيمَا سَبَقَ مِنْ هَذِهِ السِّلْسِلَةِ بِرَقَمِ (٣٢٤٧)، وَفِي كُلِّ الْمَوْضِعَيْنِ زَوَائِدُ يَسِيرَةٌ عَلَى الآخَرِ. (النَّاشِرُ) .","vol":"12","page":78},{"text":"بَيْنَا رَسُولُ اللهِ ﷺ ذَاتَ يَوْمٍ قَاعِدٌ مَعَنَا، إذْ رَفَعَ بَصَرَهُ إِلَى السَّمَاءِ، كَأَنَّهُ يَتَوَقَّعُ أَمْرًَا، فَقَالَ:. . . . . . . . فَذَكَرَهُ.\nقُلْتُ: وَهَذَا حَدِيثٌ مَوْضُوعٌ، أَوْرَدَهُ السُّيُوطِيُّ فِي «ذَيْلِ الأَحَادِيثِ الْمَوْضُوعَةِ»\n(ص٩٣. هِنْدَيَّةُ) مِنْ طَرِيقِ الطَّبَرَانِيِّ، وَقَالَ:\n«مُقَاتِلُ بْنُ سُلَيْمَانَ كَذَّابٌ. وَالرَّاوِي عَنْهُ: أَبُو نُعَيْمٍ الْخُرَاسَانِيُّ عُمَرُ بْنُ صُبْحٍ كَذَّابٌ وَضَّاعٌ أَيْضًَا. فَالَ الرَّافِعِيُّ:\nوَقَرِيبٌ مِنْ هَذَا الْحَدِيثِ: مَا رُوِيَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أبِي حَاتِمٍ أنه أَوْرَدَ بِإِسْنَادِهِ عَنْ هِشَامِ بْنِ عُبَيْدِ اللهِ عَنْ زَافِرِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ يرفعه إِلَى أَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ قال:\nكُنَّا عِنْدَ رَسُولِ اللهِ ﷺ، فَرَفَعَ بَصَرَهُ إِلَى السَّمَاءِ. . . . . . .» .\nقُلْتُ: فَذَكَرَهُ بِنَحْوِهِ، ثُمَّ قَالَ السُّيُوطِيُّ:\n«هَذَا الإِسْنَادُ مُنْقَطِعٌ بَيْنَ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ وَبَيْنَ أَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ.\nوَزَافِرُ بْنُ سُلَيْمَانَ، قَالَ ابْنُ عَدِيٍّ: لا يُتَابعُ عَلَى حَدِيثِهِ، عَامَّةُ مَا يَرْوِيهِ لا يُتَابعُ عَلَيْهِ.\nوَقَالَ ابْنُ حِبَّانَ: كَثِيْرُ الْغَلَطِ، وَاسِعُ الوَهْمِ» .\nقُلْتُ: بَقِيَ عَلَيْهِ أَنْ يَحُطَّ عَلَى هِشَامٍ هَذَا، فَقَدْ أَوْرَدَهُ ابْنُ حِبَّانَ فِي «الضُّعَفَاءِ» (٣ / ٩٠)، وَتَبِعَهُ الذَّهَبِيُّ، فَقَالَ فِي «ضُعَفَائِهِ» (ص٧١١ / ٦٧٥٤):\nقَالَ ابْنُ حِبَّانَ: كَثُرَتْ مُخَالَفَتُهُ للأثبات، فَبَطَلَ الاحْتِجَاجُ بِهِ. ثُمَّ رَوَى لَهُ حَدِيثَيْنِ أَرَاهُمَا مَوْضُوعَيْنِ، أَحَدَهُمَا عَنْ ابْنِ أَبِي ذئبٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ:","vol":"12","page":79},{"text":"«الدَّجَاجُ غَنَمُ فُقَرَاءِ أُمَّتِي، وَالْجُمُعَةُ حَجُّهُمْ» .\nقُلْتُ: لَكِنْ تَعْصِيبُ الْجِنَايَةِ فِي هذَا الْحَدِيثِ بِالرَّاوِي لَهُ عَنْ هِشَامٍ، وَهُوَ: عَبْدُ اللهِ (وَفِي الأَصْلِ: مُحَمَّدُ!، وَهُوَ خَطَأٌ) ابْنُ يَزِيدَ بْنِ مَحْمَشٍ أَوْلَى، لأنَّهُ مُتَّهَمٌ بِالْوَضْعِ.\nفَقَدْ قَالَ ابْنُ الْجَوْزِيِّ فِي «الْمَوْضُوعَاتِ» (٢ / ٢٥٣):\n«هذَا الْحَدِيثُ كَذِبٌ مَوْضُوعٌ، وَالْحَمْلُ فِيهِ عَلَى عَبْدِ اللهِ بْنِ يَزِيدَ، وَيُلَقَّبُ مَحْمَشٌ» .\nوَأَقَرَّهُ السُّيُوطِيُّ فِي «اللآلَي» (٢ / ٢٨) .\nثُمَّ إِنَّ حَدِيثَ التَّرْجَمَةِ ذَكَرَهُ السُّيُوطِيُّ فِي «الذَّيْلِ» (ص٩٢) مِنْ رِوَايَةِ الْحَافِظِ أبِي الْعَلاءِ الْعَطَّارِ بِسَنَدِهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْغَازِيِّ: أَنْبَأَنَا عَلِيُّ بْنُ مُوسَى الرِّضَّا. . . . . . بسنده عَنْ عَلِيِّ بْنِ أبِي طَالِبٍ ﵁ مَرْفُوعًَا.\nوَقَالَ: «قَالَ فِي «الْمِيزَانِ»: دَاوُدُ بْنُ سُلَيْمَانَ الْغَازِيِّ شَيْخٌ كَذَّابٌ، لَهُ نُسْخَةٌ مَوْضُوعَةٌ عَلَى أَبِي الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَّا» .\nقُلْتُ: وَمِنْ تَسَاهُلِ السُّيُوطِيِّ وتناقضاته الْعَجِيبَةِ: أنَّهُ مَعَ حُكْمِهِ عَلَى هَذَا الْحَدِيثِ بِالْوَضْعِ مِنْ جَمِيعِ طُرُقِهِ، فَقَدْ أَوْرَدَهُ مِنْ رِوَايَةِ ابْنِ أَبِي حَاتِمٍ الْمُتَقَدِّمَةِ عَنْ أَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ معًا، وَرِوَايَةِ الْعَطَّارِ هَذِهِ عَنْ عليٍّ فِي كِتَابِهِ «الْجَامِعِ الصَّغِيْرِ» الَّذِي ادَّعَى فِي مُقَدِّمَتِهِ: أَنَّهُ صَانَهُ مِمَّا تَفَرَّدَ بِهِ كَذَّابٌ أَوْ وَضَّاعٌ! . وَقَدْ كُنْتُ بَيَّنْتُ فِي مُقَدِّمَةِ ضَعِيفِ الْجَامِعِ وَزِيَادَته أنَّهُ لَمْ يَسْتَطِعِ الْوَفَاءَ بِهَذَا الشَّرْطِ مَعَ الأَسَفِ. وَهَذَا الْحَدِيثُ شَاهِدٌ جَدِيدٌ عَلَى ذَلِكَ. والله المستعان","vol":"12","page":80},{"text":"<span data-type=\"title\" id=toc-5573>٥٥٥١ </span>- (ليس صغير بصغير مع الإصرار، وليست كبيرة بكبيرة مع الاستغفار، طوبى لمن وجد في كتابه يوم القيامة استغفار كثيرًا) (١) .\nموضوع.\nأخرجه الطبراني في \" مسند الشاميين \" (ص ٦٨٣) من طريق بشر بن عبيد الراسبي: ثنا أبو عبد الرحمن العنبري عن مكحول عن أبي سلمة عن أبي هريرة مرفوعًا به.\nقلت: وهذا موضوع؛ آفته الراسبي هذا؛ قال الذهبي:\n\" كذبه الأزدي. وقال ابن عدي: منكر الحديث عن الأئمة بيِّن الضعف جدًا \"\nثم ساق له ثلاثة أحاديث منكرة، وقال:\n\" وهذه أحاديث غير صحيحة، فالله المستعان \". ثم أتبعها بحديث رابع، وقال:\n\" وهذا موضوع \".\nوبه أعله الحافظ السخاوي في \" المقاصد \"، فقال:\n\" وهو متروك \".\nقلت: وشيخه أبو عبد الرحمن العنبري؛ لم أعرفه.\nوللحديث بعض الشواهد دون جملة الاستغفار وقد تكلم عليها في \" المقاصد \" (ص ٤٦٧ / ١٣٠٨)، فليراجعها من شاء.\n_________\n(١) صحح الشيخ - ﵀ - الفقرة الأخيرة منه في \" صحيح الجامع \" برقم (٣٩٩٠)، و\" صحيح الترغيب والترهيب \" برقم (١٦١٨ - ط: المعارف) .\nأما الفقرة الأولى، وكذا الوسطى منه؛ فقد سبقتا برقم (٤٤٧٤، ٤٨١٠) من هذا الكتاب. (الناشر)","vol":"12","page":81},{"text":"<span data-type=\"title\" id=toc-5574>٥٥٥٢ </span>- (مسألة الغني شَين في وجهه، [ومسألة الغني نار،] إن أُعطي قليلًا فقليل، وإن أُعطي كَثِيرًا فَكَثِير) .\nمنكر بهذا التمام. أخرجه البزار في \" مسنده \" (١ / ٤٣٥ / ٩٢٢ - كشف الأستار)، وأبو الشيخ في \" الأ قران \" (٢ / ١)، والطبراني في \" الكبيرة \" (١٨ / ١٧٥ / ٤٠٠) من طرق عن إسماعيل بن مسلم عن الحسن عن عمران بن حصين مَرْفُوعًا. وقال البزّار - والزيادة له -:\n\" لا نعلمه بهذا اللفظ إلا عن عمران، وإسماعيل ليس بالقوي \".\nقلت: وهو المكي أبو إسحاق؛ قال في \" التقريب \":\n\" ضعيف الحديث \".\nقلت: وقد خالفه جمع من الثقات؛ فرووه عن الحسن به؛ دون الزيادة وما بعدها، وزادوا: \" يوم القيامة \".\nأخرجه أحمد (٤ / ٤٢٦، ٤٣٦)، والطبراني في \" الكبير \" (١٨ / ١٦٤ / ٣٦٢) وفي \" الأوسط \" (٢ / ٢١٦ / ١ / ٨٣٤٢) .\nوجود المنذري في \" الترغيب \" (٢ / ٣) إسناده!\nوفيه نظر؛ لأن اَلْحَسَن - وهو البصري - مدلس وقد عنعنه في كل الطرق عنه. لكن هذا القدر من الحديث له شاهد صحيح من رواية ثوبان مَرْفُوعًا؛ كما بينته في \" التعليق الرغيب \".","vol":"12","page":82},{"text":"ثم وجدت لإسماعيل مُتَابِعًا، وهو أبو حمزة العطار قال: ثنا الحسن عن عمران بتمامه دون زيادة البزّار.\nأخرجه الطّبراني (١٨ / ١٦٢ / ٣٥٦) .\nوأبو حمزة اسمه إسحاق بن الربيع البصري؛ ضعفه جمع، منهم عمرو بن علي قال:\n\" ضعيف الحديث \". وقال ابن عدي:\n\" ومع ضعفه يكتب حديثه \".\nوهذان النصان من هذين الإمامين يدفعان قول الحافظ في \" التقريب \": \" تُكُلِّم فيه؛ للقدر \".\nوبالجملة؛ فالحديث بتمامه لا يزال في مرتبة الضعف؛ لعدم الشاهد.\n<span data-type=\"title\" id=toc-5575>٥٥٥٣ </span>- (توضأ ﷺ، فمسح أسفل الخف وأعلاه) .\nمنكر بزيادة (الأسفل) . أخرجه أحمد (٤ / ٢٥١): ثنا الوليد بن مسلم: ثنا ثور عن رجاء بن حيوة عن كاتب المغيرة عن المغيرة به.\nوأخرجه أبو داود (١٦٥): حدثنا موسى بن مروان ومحمود بن خالد الدمشقي، والترمذي (١ / ١٦٢ / ٩٧ - شاكر): حدثنا أبو الوليد الدمشقي - واسمه أحمد بن عبد الرحمن بن بكار البسري؛ ثقة -، وابن ماجه (١ / ١٩٥): حدثنا هشام بن عمار، وابن الجارود (رقم ٨٤)، والطبراني في \" مسند الشاميين \" (ص ٤١٩) من طريق عبد الله بن يوسف، والدارقطني في \" سننه \" (١ / - ١٩٥ /","vol":"12","page":83},{"text":"٦ و٧) عن داود بن رشيد وعيسى بن أبي عمران، والبيهقي (١ / ٢٩٠) عن الحكم بن موسى وداود بن رشيد وأحمد بن يحيى بن إسحاق الحلواني، والطبراني في \" الكبير \" (٢٠ / ٣٩٦ / ٩٣٩) عن الهيثم بن خارجة وعبد الله بن يوسف، وكذا في \" مسند الشاميين \" (ص ٨٣)؛ كلهم قالوا: ثنا الوليد بن مسلم به.\nإلا أنهم اختلفوا عليه في إسناده:\nفمنهم من قال عنه: (عن) في جميع الرواة فيه، كعبد الله بن يوسف والحكم بن موسى والهيثم بن خارجة.\nومنهم من صرح بالتحديث عن بعضهم، ثم اختلفوا عليه فيه:\nفأكثرهم قال: عنه: ثنا ثور. . . كما في رواية أحمد، وتابعه محمود بن خالد الدمشقي وأبو الوليد الدمشقي وهشام بن عمار - وهو دمشقي أَيْضًا - - وكذلك وقع في \" مسند الثاميين \" - عن ابن يوسف وابن خارجة.\nوخالفهم جَمِيعًا داود بن رشيد، فقال: عنه عن ثور بن يزيد: ثنا رجاء بن حيوة. فذكر التحديث بين ثور ورجاء، وليس بين الوليد وثور.\nلكنه في رواية الحلواني عنه قال: (عن رجاء) . فلم يذكر التحديث بين ثور ورجاء، فهو في فلك موافق لرواية أحمد والثقات الذين معه.\nفتكون روايته هذه أرجح من الأولى التي فيها التحديث بين ثور ورجاء. فتكون شاذة لمخالفته فيها الثقات الذين تابعوه في روايته عن الوليد بن مسلم، وخالفوه في ذكره التحديث بين ثور ورجاء، ولم نجد له مُتَابِعًا؛ اللهم الا ما في \" التلخيص \" لابن حجر (١ / ١٥٩)؛ قال:","vol":"12","page":84},{"text":"\" وذكر الدارقطني في \" العلل \" أن محمد بن عيسى بن سُمَيْع رواه عن ثور كذلك \".\nقلت: لكن ابن سميع هذا لا يحتج به؛ كما قال ابن أبي حاتم عن أبيه (٤ / ١ / ٣٨)، وقال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\nولذلك، قال الدارقطني في \" العلل \" - كما في \" نصب الراية \" (١ / ١٨١) وغيره -:\n\" هذا حديث لا يثبت؛ لأن ابن المبارك رواه عن ثور بن يزيد [قال: حدثتُ عن\nرجاء بن حيوة عن كاتب المغيرة عن النبي ﷺ] مُرْسَلًا [ليس فيه المغيرة] \".\nوما بين القوسين سقط من الأصل، استدركته من \" سنن الدارقطني \". وهو تلقاه عمن قبله؛ كأحمد والبخاري؛ كما يأتي.\nوقال الأثرم:\n\" سمعت أحمد بن حنبل يُضَعِّف هذا الحديث، ويذكر أنه ذكره لعبد الرحمن\nابن مهدي، فذكر عن ابن المبارك عن ثور قال: حدثت عن رجاء. . . \" فذكر مثل ما تقدم عن الدارقطني (١) .\nوتتابع المحدثون الأئمة على إعلال هذا الحديث بعلة الانقطاع، فقال أبو داود عقب الحديث:\n\" بلغني أنه لم يسمع ثور هذا الحديث من رجاء. وقال الترمذي:\n_________\n(١) ورواه ابن حزم في \" المحلى \" (٢ / ١١٤) بسنده عن أحمد.","vol":"12","page":85},{"text":"\" وهذا حديث معلول: لم يسنده عن ثور بن يزيد غير الوليد بن مسلم، وسألت أبا زرعة ومحمد بن إسماعيل (يعني: الإمام البخاري) عن هذا الحديث؛\nفقالا: ليس بصحيح؛ لأن ابن المبارك. . . . \" إلخ ما تقدم عن الدارقطني؛ إلا أنه\nوقع في الترمذي خطأ نبه عليه الشيخ أحمد شاكر - ﵀ - في تعليقه على \" الترمذي \" (١ / ١٦٤)؛ فراجعه إن شئت.\n\" وقال ابن أبي حاتم في \" العلل \" (١ / ٥٤ / ١٣٥) عقب الحديث عن أبيه:\n\" ليس بمحفوظ، وسائر الأحاديث عن المغيرة أصح \".\nقلت: وفيه إشارة إلى أن في الحديث علة أخرى وهي في متنه؛ فإن المحفوظ عن المغيرة من طرق كثيرة جدًا: أنه ﷺ مسح على الخفين. ليس فيها ذكر الأسفل. بل في بعضها: \" على ظاهرهما \". وإسناده حسن صحيح كما كنت بينته في \" صحيح أبي داود \" (رقم ١٥١، ١٥٢)، ونقل الحافظ في \" التلخيص \" أن البخاري قال في \" التاريخ الأوسط \":\n\" وهذا أصح من حديث رجاء عن كاتب المغيرة \".\nقلت: ويؤكد ذلك أن عبد الملك بن عمير قد رواه عن ورّاد كاتب المغيرة عن المغيرة؛ ولم يذكر أسفل الخف.\nكذلك رواه إسماعيل بن إبراهيم بن مهاجر عنه؛ كما نبه عليه الدارقطني في \" العلل \"، وحكاه عنه الحافظ ابن حجر في \" النكت الظراف على الأطراف \" (٨ / ٤٩٧ - ٤٩٨) .\nوإسماعيل هذا؛ وإن كان ضَعِيفًا؛ فقد تابعه الحكم بن هشام الثقفي: حدثني","vol":"12","page":86},{"text":"عبد الملك بن عمير به.\nأخرجه الطبراني في \" الكبير \" (٢٠ / ٣٩٠ / ٩٢٣) من طريقين عنه.\nوالحكم هذا؛ صدوق، فالإسناد جيد.\nوعزاه أخونا السلفي لأحمد وأبي داود والترمذي! وهو تساهل منه، فإنما أخرجوه من الطريق السابقة عن الوليد بن مسلم. .!\nهذا؛ وإن مما يزيد الأمر تَأْكِيدًا: أنه قد روى المسح على الخفين عن اَلْمُغِيرَة نحو ستين رَجُلًا؛ كما حكاه الحافظ في \" الفتح \" (١ / ٣٠٧) عن البزّار، ورواه معه من الصحابة أكثر من الثمانين - ومنهم العشرة المبشرون بالجنة -، ولذلك؛ صرح جمع من الحفاظ بتواتره عن النبي ﷺ، وقد ساق أحاديث كثيرين منهم: ابن أبي شيبة في \" المصنف \" (١ / ١٧٥ - ١٨٤)، ولحديث المغيرة عنده طرق، وكذلك عند النسائي في \" الكبرى \" (١ / ٤٣، ٤٤، ٥٩، ٦٠، ٦١، ٦٢، ٦٨، ٧١، ١٠٠ - ١٠١)، كما استوعب الكثير منها عنه: الطّبراني في \" الكبير \" (٨٥٨، ٨٦٤ - ٨٨٢، ٨٨٧ - ٨٨٩، ٩٤٤ - ٩٤٦، ٩٦٣، ٩٧١، ٩٧٦، ٩٨٥، ٩٩٠، ٩٩٢ - ٩٩٧، ١٠٠٠ - ١٠٠٢، ١٠٠٥ - ١٠٠٧، ١٠١٨، ١٠٢٨ - ١٠٤١، ١٠٥٠، ١٠٥١، ١٠٦٢ - ١٠٦٤، ١٠٧٨ - ١٠٨١، ١٠٨٥) وفي \" الأوسط \" أَيْضًا (رقم ٥٢٩، ١١٣٣، ١٣٠٩، ١٣٩٢، ٢٠٢٨، ٢٨٠٥، ٣٢٥٨، ٣٥٩٢، ٣٦٦٩، ٣٧٦٣، ٥٢٧٢، ٥٤٢٠، ٥٤٥٢، ٥٥٣٥، ٩٠٩٦، ٩٢٦٤ - بترقيمي) .\nأقول: فعدم ورود زيادة المسح أسفل الخفين في هذه الروايات المتواترة عن الصحابة بصورة عامة، وعن المغيرة بصورة خاصة إلا في رواية الوليد هذه؛ فهو مما لا يدع أي شك في شذوذها حسب قواعد علم الحديث الشريف.","vol":"12","page":87},{"text":"وهذا لو كان إسناد الوليد بها صَحِيحًا، فكيف وقد أعله اَلْأَئِمَّة - كما تقدم - بالإرسال والانقطاع!\nأما الإرسال؛ فليس مُسَلَّمًا عندي؛ لمجيئه مَوْصُولًا من طريق عبد الملك بن عمير عن وراد؛ لكن ليس فيه الزيادة كما سبق بيانه.\nوكنت أود أن أفسر قولهم بالإرسال هنا بالانقطاع الذي هو من معانيه عند المتقدمين من علمائنا.\nوبه فسره الإمام البغوي في \" شرح السنة \" (١ / ٤٦٣)؛ فقد قال بعد أن ذكر الحديث معلقًا:\n\" والحديث مرسل؛ لأنه يرويه ثور بن يزيد عن رجاء بن حيوة عن كاتب المغيرة عن المغيرة. وثورلم يسمع هذا من رجاء \".\nكنت أود أن أفسره بالانقطاع؛ لكن ظاهر كلامهم المتقدم صريح بأن الإرسال\nفيه غير الانقطاع، فهما عندهم علتان.\nوثمة علة ثالثة عند أبي حاتم، وهي في المتن كما سبق بيانه، وهي علة قادحة كما شرحنا. ومثلها: الانقطاع، والمقصود به ما بين ثور ورجاء؛ كما تقدم في رواية ابن المبارك.\nوقد أجاب عن هذه العلة ابن التركماني في \" الجوهر النقي \"، وتبعه أبو الحسن السندي في \" حاشية ابن ماجه \"، ثم الشيخ أحمد شاكر في تعليقه - وقلده المعلق على \" شرح السنة \" للبغوي - فقالوا - واللفظ لأحمد شاكر -:\n\" إن الوليد بن مسلم كان ثقة حَافِظًا مُتْقِنًا، فإن خالفه ابن المبارك في هذه","vol":"12","page":88},{"text":"الرواية؛ فإنما زاد أحدهما على الآخر، وزيادة الثقة مقبولة \"!\nقلت: لقد فات هؤلاء كلهم - وبخاصة أحمد شاكر منهم - أمران هامّان جدًا\nفي هذا الحديث:\nالأول: أن قاعدة (زيادة الثقة مقبولة) ليست على إطلاقها عند المحققين من المحدثين وغيرهم؛ بل الصواب الذي صرح به الحافظ ابن كثير وابن حجر وغيرهما: تقييدها بما إذا لم يخالف الثقة من هو أوثق منه أو أكثر عددًا. وإلا؛ كانت شاذة مردودة، وسواء كان ذلك في الإسناد أو المتن، ولذلك؛ اشترطوا في تعريف الحديث الصحيح:\n\" أن لا يشذ \".\nوعلى ذلك جروا في كتب العلل والتخريجات وغيرها، كما يعلم ذلك من\nدرس ذلك دراسة واعية. ومن لم يتنبه لهذا القيد، أو لم يأخذ به؛ كان مُضْطَرِبًا\nأشد الاضطراب في التصحيح والتضعيف، والأمثلة على ذلك كثيرة جِدًّا لا ضرورة للتوسع في ذكرها، وحسبك الآن - مَثَلًا - هذا الحديث؛ فقد أعله ابن حزم بمخالفة\nالوليد بن مسلم لعبد الله بن المبارك، تَابِعًا في ذلك الإمام أحمد وغيره ممن سبق ذكرهم، فأصاب؛ لكنه لم يشعر أنه خالف قاعدته التي قررها في كتابه \" الإحكام في أصول الأحكام \"، وهي الأخذ بزيادة الثقة مُطْلَقًا؛ فقال (٢ / ٩٠ - ٩٦):\n\" إذا روى العدل زيادة على ما روى غيره، فسواء انفرد بها، أو شاركه فيها غيره، مثله أو دونه أو فوقه؛ فالأخذ بتلك الزيادة فرض. . . \"!\nوفي هذا الحديث يقول في \" المحلى \":","vol":"12","page":89},{"text":"(أخطأ فيه الوليد بن مسلم في موضعين. . .) .\nثم ساق بإسناده إلى أحمد روايته عن عبد الله بن المبارك عن ثور قال: حدثت عن رجاء. . . إلخ، ليس كما تقدم، ليس له دليل على التخطئة سوى مخالفته لابن المبارك الذي هو أحفظ من الوليد، فأصاب تفريعا وأخطأ تفصيلًا، بخلاف أحمد شاكر، فإنه مع تأييده لابن حزم في قاعدته المذكورة في كتابه (الباعث الحثيث) (ص ٦٨) خالف المحدثين جميعا، فقدم رواية الوليد على رواية ابن المبارك!\nفأخطأ تأصيلًا وتفريعًا! !\nوالأمر الآخر: أن الرواة اختلفوا على الوليد بن مسلم في مكان تصريحه بالتحديث في إسناد هذا الحديث، فيمنهم من ذكره بينه وبين ثور بن يزيد، ومنهم من ذكره بين ثور ورجاء بن حيوة.\nفهو إسناد مضطرب، والمضطرب من أقسام الحديث الضعيف، إلا إذا ترجحت رواية على أخرى، وكانت الرواية الراجحة سالمة من علة أخرى تستوجب ضَعفها.\nوليس الأمر كذلك هنا، فقد بيّنا في مطلع هذا التخريج أن الرواية الراجحة إنما هي التي صرح فيها الوليد بالتحديث بينه وبين شيخه ثور بن يزيد، ولم يصرح بذلك بين ثور ورجاء، بل عنعنه، وأنت إذا تذكرت أن الوليد بن مسلم كان يدلس تدليس التسوية، علمت أن الحديث يضعف بهذه العنعنه وحدها، فلا يكفي تصريحه بالتحديث بينه وبين شيخه، بل لا بد أن يصرح به بين شيخه وشيخ شيخه أيضا، ولهذا قال الحافظ في (تخريج المختصر) (ق ٢١ / ٢) في حديث آخر:\n(وإسناده على شرط الصحيح، فقد صرح الوليد بالتحديث له ولشيخه، فَأُمِنَ","vol":"12","page":90},{"text":"التدليس والتسوية) .\nفكيف إذا انضم إلى ذلك تصريح الإمام ابن المبارك بالانقطاع في هذا الموضع نفسه؟ !\n(فائدة): قال عبد الله بن أحمد في «مسائله» (ص ٣٣ - طبع المكتب الإسلامي):\n«سمعت أبي سئل عن المسح كيف هو؟ قال:\nخططًا بالأصبع؛ كذا سمعنا. وأشار بيده، وكان أبي لا يذهب إلى أن يمسح أسفل الخفين» .\nقلت: وهذا مما يؤكد ضعف الحديث عند أحمد كما لا يخفى.\n<span data-type=\"title\" id=toc-5576>٥٥٥٤ </span>- (كانَ قَبْلَ أن يبْني المسْجِدَ يُصَلِّي إلي خَشَبَةٍ، فلما بنَى المسجد بُنِيَ له مِحْرابٌ، فتقدَّم إليه، فَحَنَّتِ الخشَبَةُ حَنينَ البعيرِ، فَوضَعَ رسولُ الله ﷺ يدَهُ عليها، فسَكَنتْ) .\nمنكر. أخرجه الطبراني في «الكبير» (٦ / ١٥٥ / ٥٧٢٦) عن عبد المهيمن ابن عباس بن سهل بن سعد: حدثني أبي عن جدي قال:. . . . فذكره.\nقلت: وهذا إسناد واهٍ؛ عبد المهيمن؛ قال الذهبي في «الميزان»:\n«قال البخاري: منكر الحديث. وقال النسائي: ليس بثقة. وقال الدارقطني: ليس بقوي»\nقلت: والسند إليه صحيح، فهو من منكراته؛ لأن قصة الخشبة وحنينها","vol":"12","page":91},{"text":"صحيحة مشهورة من رواية جمع من الصحابة، إن لم تكن متواترة لكثرة طرقها وتعدد مخارجها، وفيها كلها أن ذلك كان حين اتُّخِذَ المنبر للنبي ﷺ وانتقل في خطبته من الخشبة إليه، وليس فيها ذكر للمحراب مطلقًا! فهو من أوهام عبد المهيمن بن عباس، وكأنه كان يضرب في روايته لهذه القصة.\nفقد أخرجها ابن سعد في «الطبقات» (١ / ٢٥١)، والطبراني أيضًا (٥٧٢٧) من طريقين آخرين عن عبد المهيمن به مختصرًا بذكر النبر؛ دون حنين الخشبة.\nوكذلك رواه عبد الله بن عمر العمري عن العباس بن سهل به؛ أتم منه.\nأخرجه أحمد (٥ / ٣٣٧)، وعنه الطبراني (٥٧٣٢) .\nوتابعهما سعد بن سعيد بن قيس عن عباس بن سهل به مطولًا، وفبه ذكر المنبر والحنين.\nأخرجه ابن سعد والبيهقي في «الدلائل» (٢ / ٥٥٩) بإسناد جيد على شرط مسلم.\nوتابعه على قصة المنبر: أبو حازم بن دينار عن سهل بن سعد به، وفيه صلاته ﷺ على\nالمنبر، وفيه:\nفلما فرغ؛ أقبل على الناس، فقال:\n«أيها الناس! إنما صنعت هذا لتأتموا بي، ولتعلموا صلاتي» .\nأخرجه البخاري (٩١٧)، ومسلم (٢ / ٧٤)، وابن خزيمة في «صحيحه» (١٥٢١ و١٥٢٢)، وابن سعد (١ / ٢٥٢ - ٢٥٣)، وأحمد (٥ / ٣٣٩)، والطبراني (٥٧٥٢، ٥٧٩٠، ٥٨٨١، ٥٩٧٧، ٥٩٩٢)، وأبو نعيم في","vol":"12","page":92},{"text":"«الدلائل» (ص ٣٤٣) من طرق عن أبي حازم به.\nوفي بعض طرقه عند الطبراني:\n«فلما جلس عليه؛ حنت الخشبة التي كان يقوم عليها، فجاء فوضع يده عليها حتى سكنت»\nوهي زيادة صحيحة ثابتة في رواية بعض الصحابة المشار إليهم آنفا، وهي عند أبي نعيم أيضا في «دلائل النبوة» (ص ٣٤٣) مثل رواية الطبراني، والدارمي (١ / ١٩) مختصرًا، ومعناها أشار إليه أحمد في روايته بلفظ:\n«فقيل لسهل بن سعد: هل كان من شأن الجذع ما يقول الناس؟ قال: قد كان منه الذي كان» .\nوإسناده صحيح على شرط مسلم.\nثم رأيت الحافظ ابن حجر قد أفاض في «تخريج المختصر» في تخريج حديث حنبن الخشبة والمنبر بأسانيده عن جمع من الصحابة (ق ٥٢ / ١ - ٥٧ / ٢)، ونقل عن البيهقي أنه قال:\n«أمره ظاهر، نقله الخلف عن السلف، وإيراد الأحاديث فيه كالتكلف. يعني لشدة شهرته. وهو كما قال؛ فقد وقع لنا من حديث:\nعبد الله بن عمر\nوعبد الله بن عباس\nوأنس بن مالك","vol":"12","page":93},{"text":"وجابر بن عبد الله\nوسهل بن سعد\nوأبي بن كعب\nوأبي سعيد\nوعائشة\nوأم سلمة» .\nثم أفاض في تخريجها وذكر طرقها وألفاظها، وكلها ليس فيها ذكر المحراب، فثبتت نكارته، ولا يصح في المحراب وأنه كان في مسجده ﷺ حديث، وللسيوطي في ذلك رسالة نافعة مطبوعة. فلتراجع.\n<span data-type=\"title\" id=toc-5577>٥٥٥٥ </span>- (لولا أن بني إسرائيل قالوا: ﴿وإنا إن شاء الله لمهتدون﴾؛ ما أعطوا أبدا، ولو أنهم اعترضوا بقرة من البقر فذبحوها؛ لأجزأت عنهم، ولكن شددوا فشدد الله عليهم) .\nمنكر. أخرجه ابن مردويه في «تفسيره» - كما في «تفسير ابن كثير»، و«تخريج المختصر» لابن حجر (ق ١٧٢ / ١) - من طريق سرور بن المغيرة بن أخي منصور بن زادان عن عباد بن منصور عن الحسن عن أبي رافع عن أبي هريرة مرفوعا.\nوأخرجه البزار في «مسنده» (ق ٢٠٠ / ٢ - كشف الأستار)، وتمام في «الفوائد» (١٢ / ٢) ومن طريقه ابن حجر وابن أبي حاتم من طريق أبي سعيد","vol":"12","page":94},{"text":"الحداد أحمد بن داود: ثنا سرور بن المغيرة به مختصرا. وقال البزار:\n«لا نعلمه يروى عن أبي هريرة إلا بهذا الإسناد» .\nقلت: وهو ضعيف؛ فيه علل ثلاثة:\nالأولى: عنعنة الحسن البصري.\nالثانية: ضعيف عباد بن منصور وعنعنته أيضا؛ قال الحافظ في «التقريب»:\n«صدوق، رمى بالقدر، وكان يدلس، وتغير بآخره» .\nوبه أعله الحافظ في «تخريج الكشاف»؛ لكنه أجمل القور فيه، فقال (٤ / ٨):\n«وفي سنده عباد بن منصور، وفيه ضعف»\nالثالثة: سرور بن المغيرة؛ ليس بالمشهور؛ أورده ابن أبي حاتم في «الجرح» (٢ / ١ / ٣٢٥) برواية الحداد هذا عنه، وقال عن أبيه:\n«شيخ» ! ولم يزد، وقال الذهبي في «الميزان»:\n«ذكره الأزدي وتكلم فيه» .\nوأما ابن حبان؛ فذكره في «الثقات» ! وهو عمدة الهيثيمي في توثيقه بقوله في «المجمع» (٦ / ٣١٤):\n«رواه البزار، وفيه عباد بن منصور، وهو ضعيف، وبقية رجاله ثقات» !\nعلى أن أبا سعيد الحداد هذا تركه أبو حاتم وغيره؛ فقال ابنه (١ / ١ / ٥٠)","vol":"12","page":95},{"text":"عنه وعن أبي زرعة:\n«أدركناه، ولم نكتب عنه» .\nلكن وثقه ابن معين وابن سعد؛ كما في «تاريخ بغداد» (٣ / ١٣٩)، فالعلة ممن فوقه، لا سيما وقد توبع؛ كما يشعر بذلك قول ابن كثير بعد أن ذكره من طريقه:\n«ورواه الحافظ ابن مردويه في «تفسيره» من وجه آخر عن سرور بن المغيرة. . . . . .» إلخ. ثم قال عقبه مبينا ضعفه:\n«وهذا حديث غريب من هذا الوجه، وأحسن أحواله أن يكون من كلام أبي هريرة، كما تقدم مثله عن السدي»\nولذلك؛ فإنه قد أساء الشيخ الصابوني كل الإساءة حين أورد الحديث في «مختصره» (١ / ٧٧) ! فأوهم القراء بذلك أنه صحيح كما نص عليه في المقدمة! على ما كنت شرحت ذلك في مقدمة المجلد الرابع من «الصحيحة»، ثم زاد في الإيهام بحذفه تضعيف ابن كثير إياه، واقتصاره على تخريج الحديث فقط في حاشيته! فهذا أسلوب جديد منه في الكذب على رسول الله ﷺ وعلى العلماء! فليضم إلى ما كنت ذكرته\nعنه هناك. والله المستعان.\nثم إن الحديث قد أخرجه ابن حجر بسند صحيح عن عبيدة بن عمر السلماني قال:\nكان في بني اسرائيل رجل عقيم. . . القصة، وفيها الحديث بنحوه موقوفا عليه، فهو من الإسرائيليات، قال ابن حجر عقبها:","vol":"12","page":96},{"text":"«ورواه عمرو بن الأزهر عن هشام بن حسان، فقال: عن محمد بن سرين عن عبيدة وأبي هريرة. ذكره الدارقطني في «العلل»، قال: وهم عمرو في ذكر أبي هريرة.\nقلت (هو ابن حجر): وهو ضعيف جدا؛ لكن له طريق أخرى عن أبي هريرة مرفوعة متصلة مختصرة. . .» .\nقلت: ثم ساق حديث الترجمة.\nوعمرو بن الأزهر هذا؛ له ترجمة سيئة جدا في «الميزان» و«لسانه»، حتى قال الإمام أحمد:\n«كان يضع الحديث» . وقال يحيى:\n«كان كذابا ضعيفا» . وقال أبو سعيد الحداد المتقدم:\n«كان يكذب مجاوبة. . . لا أكثر في المسلمين مثله» .\n<span data-type=\"title\" id=toc-5578>٥٥٥٦ </span>- (لدوا للموت، وابنوا للخراب) .\nضعيف. وهو قطعة من حديث أخرجه البيهقي في «شعب الإيمان» (٧ / ٣٩٦ / ١٠٧٣١) من رواية موسى بن عبيدة عن محمد بن ثابت عن أبي حكيم مولى الزبير ﵁ مرفوعا بلفظ:\n«ما من صباح يصبح على العباد إلا وصارخ يصرخ: لدوا للموت، واجمعوا للفناء، وابنوا للخراب» .\nوضعفه الحافظ ابن حجر في «تخريج المختصر» بقوله (ق ٢٠٢ / ١):","vol":"12","page":97},{"text":"«هذا حديث غريب، وموسى وشيخه ضعيفان، وأبو حكيم مجهول، وقد أخرج الترمذي من طريق موسى هذا بهذا الإسناد حديثا غير هذا واستغربه» .\nقلت: يشير إلى الحديث المتقدم (٤٤٩٦) بلفظ:\n«ما من صباح يصبح العبد إلا ومناد ينادي: سبحان الملك القدوس» .\nوقد بينت هناك أن محمد بن ثابت هذا ليس هو البناني الضعيف، وإنما هو آخر مجهول تفرد بالرواية عن أبي حكيم وعنه موسى بن عبيدة، ولا هو أيضا محمد بن ثابت العبدي كما وقع في ترجمة أبي حكيم هذا من\n«تهذيب التهذيب» لابن حجر! وكأنه سبق قلم منه؛ فإنه ليس في «تهذيب المزي»: (العبدي) .\nومن الغريب أن يتتابع المخرجون لهذا الحديث على تقليد الحافظ بن حجر في تضعيفه في «تخريج المختصر» لمحمد بن ثابت هذا دون أن يتنبهوا أنه واهم في ذلك، وأنه المجهول الذي صرح به في «التقريب» ! كالحافظ السخاوي في «المقاصد الحسنة» (٣٣٢ / ٨٥٥)، وعلى القاري في «الموضوعات الكبرى» (ص ٢٧٧ - تحقيق الصباغ)، والمناوي في «فيض القدير»، والشيخ الحوت في «أسنى المطالب»\n(ص ١٦٨)، والعجلوني في «كشف الخفاء» وغيرهم! ! والله المستعان.\nومن المفارقات العجيبة التي وقفت عليها في هذا الحديث قول الزرقاني في «مختصر المقاصد الحسنة» (٧٩١ / ١٥٧) إنه حديث صحيح! وهذا مما لم يقله أحد قبله، وأظنه أُتي من ظاهر كلام السخاوي في حديث أبي هريرة الآتي كشاهد لهذا.","vol":"12","page":98},{"text":"ويقابل هذا ما نقله الشيخ القاري - وقلده الشيخ القاوقجي في «اللؤلؤ المرصوع» (ص ٦٢) - عن الإمام أحمد أنه قال في حديث الترجمة:\n«وهو مما يدور في الأسواق! ولا أصل له» !\nوفي صحة هذا النقل عن الإمام أحمد نظر عندي، لسببين:\nالأول: أنني لم أره في شيء من المصادر القديمة المعتمدة.\nوالآخر: أن المري عن الإمام أحمد أنه قال:\nأربعة أحاديث تدور على رسول الله ﷺ في الأسواق ليس لها أصل. . .\nفذكرها، وليس منها حديث الترجمة. رواه ابن الجوزي في «الموضوعات» (٢ / ٢٣٦) بسند عنه.\nومع ذلك، فقد قال الحافظ العراقي في «التقييد والإيضاح» (٢٢٣) - وأقره السيوطي في «اللآلي» - (٢ / ١٤٠):\n«لا يصح هذا الكلام عن الإمام أحمد، فإنه أخرج حديثًا منها في «المسند» . . .» إلخ، فراجعه إن شئت، فإنه لم يتعرض لنقده من حيث إسناده. فلينظر.\nهذا، وقد روي الحديث عن أبي هريرة ﵁ مرفوعًا بلفظ:\n(إن ملكًا بباب من أبواب الجنة يقول: من يقرض اليوم، يجز غدا. . .» .\nالحديث","vol":"12","page":99},{"text":"أخرجه أحمد (٢ / ٣٠٥ - ٣٠٦)، وابن حبان (٨١٥)، والطبراني في «المعجم الأوسط» (٨ / ٣٨٠ / ٨٩٣٥ - الحرمين) من طرق عن حماد بن سلمة عن إسحاق بن عبد الله عن عبد الرحمن بن أبي عمرة عنه به، دون حديث الترجمة. ومن هذا الوجه: أخرجه النسائي في «الكبرى»، والطبراني في «الأوسط» (٢ / ٢٦٩ / ٢ / ٩٠٩٨) وقال:\n«تفرد به حماد» .\nقلت: وهو ثقة إمام، ولذا، قال الحافظ في «تخريج المختصر»:\n«حديث صحيح» .\nقلت: وهو في «الصحيحة» (٩٢٠) من رواية ابن حبان.\nوقبله من رواية الشيخين من طريق أخرى عن أبي هريرة نحوه.\nوله في «الأوسط» طريق أخرى عن أبي هريرة مختصرًا، لكن فيه (٢ / ١٦٤ / ١ ٧٥٠٨) و(٧ / ٢٣٦ / ٧٣٧٤ - حرمين) داود بن الزبرقان، وهو متروك.\nثم قال الحافظ:\n«وأخرجه البيهقي في «الشعب» [١٠٧٣٠] من رواية مؤمل بن إسماعيل عن حماد بن سلمة به، وزاد:\n«وإن ملكًا بباب آخر يقول: يا أيها الناس! هلموا إلى ربكم؛ فإن ما قل وكفى خير مما كثر وألهى. وإن ملكًا بباب آخر ينادي: يا بني آدم! لدوا للموت، وابنوا للخراب» .","vol":"12","page":100},{"text":"قلت: سكت عنه الحافظ؛ لظهور علته؛ فإن مؤملًا هذا؛ قال الحافظ في \" التقريب \":\n\" صدوق سيئ الحفظ \". قلت: فمثله لا يحتج به عند التفرد، فكيف وقد خالف الثقات وزاد عليهم في حديثهم ما ليس فيه، فتكون زيادته منكرة.\nوالحديث؛ ذكره السخاوي من رواية البيهقي عن مؤمل بن إسماعيل به، وقال:\nوهو عند أحمد والنسائي في \" الكبرى \" بدون الشاهد منه، وصححه ابن حبان ثم شيخنا \".\nوعلى ضوء تخريجنا السابق يتبين أنه يعني الحديث بدون الشاهد؛ خلافًا لما فهمه الزرقاني في \" مختصره \" فصحح الشاهد كما سبق.\n<span data-type=\"title\" id=toc-5579>٥٥٥٧ </span>- (إن الرجلَ ليكونُ مِنْ أَهْلِ الصلاة والزكَاةِ والحَجِّ والعُمْرَةِ والصيامِ والجهادِ - حتى ذَكَرَ سهام الخير -؛ وما يُجْزَى يومَ القيامةِ إلا بقدر عَقْلِهِ.)\nباطل. أخرجه أبو أمية الطرسوسي في \" مسند ابن عمر \" (٢٥٤ / ١ - ٢)، والعقيلي في \" الضعفاء \" (ص ٤١٦)، وابن حبان أيضًا (٣ / ٤٠)، وابن أبي الدنيا في \" العقل وفضله \" (ص ١٢)، ومشرق بن عبد الله الفقيه في \" حديثه \" (ق ٦٠ / ١)، والخطيب في \" التاريخ \" (١٣ / ٧٩)، والواحدي في \" تفسيره \" (٤ / ١٥٦)، وابن عساكر في \" تاريخه \" (٩ / ٤٥٨ / ٢)، وابن الجوزي في","vol":"12","page":101},{"text":"منهاج القاصدين \" (١ / ٢١ / ٢) وفي \" الموضوعات \" (١ / ١٧٢) من طريق الخطيب؛ كلهم عن منصور بن صقير الجزري: حدثتا موسى بن أعين عن عبيد الله بن عمرو عن نافع عن ابن عمر مرفوعًا به. وقال العقيلي:\n\" منصور هذا في حديثه بعض الوهم، ولا يتابع عليه \".\nوقال ابن حبان: \" يروي عن موسى بن أعين وعبيد الله بن عَمر [و] المقلوبات، لا يجوز الاحتجاج به إذا انفرد \". وقال ابن الجوزي:\n\" هذا حديث ليس بصحيح، قال ابن حبان:. . . \" إلى آخر كلامه.\nثم قال ابن حبان:\n\" وهذا خبر مقلوب تتبعته مرة؛ لأن أجد لهذا الحديث أصلا أرجع إليه، فلم أره؛ إلا من حديث إسحاق بن أبي فروة عن نافع عن ابن عمر. وإسحاق بن أبي فروة ليس بشيء في الحديث، وعبيد الله بن عَمرو سمع من إسحاق بن أبي فروة، فكأن موسى بن أعين سمعه من عبيد الله بن عمرو في المذاكرة عن إسحاق بن أبي فروة فحكاه. فسمعه منصور عنه فَسقط عليه إسحاق بن أبي فروة، فصار: عبيد الله عن نافع! \".\nقلت: قد وصله العقيلي من طريقين عن عبيد الله بن عمرو عن إسحاق بن عبد الله بن أبي فروة عن نافع به، وقال:\n\" هذه الرواية بهذا الحديث أشبه، وابن أبي فروة أحمل \".\nقلت: وهو متروك؛ كما قال أبو زرعة وغيره، فهو آفة الحديث، وقد أسقطه منصور بن صقير، فإن كان فعل\nذلك عمدًا. لزم إلحاقه بالمدلسين تدليس التسوية،","vol":"12","page":102},{"text":"ولم يورده أحد فيهم فيما علمت؛ حتى ولا الحافظ في \" طبقات المدلسين \"، ولعل ذلك لعدم ظهور تعمده لإسقاطه، والدته أعلم.\nوالحديث؛ قال ابن أبي حاتم في \" العلل \" (٢ / ١٢٩ (:\n\" سمعت أبي سئل عن حديث رواه منصور. . . (فذكره وقال:) قال أبي:\nسمعت ابن أبي الثلج (اسمه محمد بن عبد الله بن إسماعيل - من شيوخ البخاري -) يقول: ذكرت هذا الحديث ليحيى بن معين فقال: هذا حديث باطل؛ إنما رواه موسى بن أعين عن صاحبه عبيد الله بن عمرو عن إسحاق بن عبد الله بن أبي فروة عن نافع عن ابن عمر عن النبي ﷺ، فرُفع إسحاق من الوسط فقيل: موسى عن عبيد الله عن نافع عن ابن عمر. قال أبي: وكان موسى وعبيد الله ابن عمرو صاحبين يكتب بعضهما عن بعض، وهو حديث باطل في الأصل.\nقيل لأبي: ما كان منصور هذا؟ قال: ليس بقوي، كان جنديًا، وفي حديثه اضطراب \".\nقال ابن أبي حاتم:\n\" حدثنا ابن أبي الثلج قال: كنا نذكر هذا الحديث ليحيى بن معين سنتين أو ثلاثًا فيقول: \" هو باطل \"، ولا يدفعه شيء، حتى قدم علينا زكريا بن عدي فحدثنا بهذا الحديث عن عبيد الله بن عمرو عن إسحاق بن أبي فروة، فأتيناه فأخبرناه، فقال: هذا بابن أبي فروة أشبه منه بعبيد الله بن عمرو \".\nقلت: وزكريا بن عدي وهو أخو يوسف؛ ثقة جليل يحفظ، احتج به مسلم، وقد ساق الإسناد على وجهه، فساعد على الكشف عن علته التي لما وقف ابن معين عليها أكد قوله ببطلان الحديث، وتبعه على ذلك العقيلي وأبو حاتم وابن","vol":"12","page":103},{"text":"حبان وغيرهم كما تقدم، ولعله أحد الطريقين المشار إليهما آنفًا عند العقيلي \" وليس كتابه بين يدي - وهو من مخطوطات الظاهرية العامرة - لأتأكد من ذلك (*)، ولكنه قد توبع أيضًا. فقال الخطيب عقب قول أبي حاتم المتقدم:\n\" قلت: وقد روى حديث موسى بن أعين: بقية بن الوليد عن عبيد الله بن عمرو عن إسحاق بن عبد الله؛ كما ذكر يحيى بن معين؛ إلا أنه خالفه في المتن \".\nثم ساقه بإسناده عن موسى بن سليمان: حدثنا بقية: حدثنا عبيد الله بن عمرو عن إسحاق بن عبد الله بن أبي فروة به، بلفظ:\n\" لا تعجبوا بإسلام امرئ حتى تعرفوا عقدة عقله \".\nلكن موسى بن سليمان هذا؛ قال الحافظ في \" التقريب \":\n\" صالح الحديث؛ إلا عن بقية \".\nقلت: لأنه تلقن في حديث رواه ابن عدي في \" مقدمة الكامل \" (ص ٦٣) عن شيخه محمد بن حاتم الهزهاز المنبجي، فقال الشيخ في موسى:\n\" لقنوه - أصحاب الحديث - فتلقن، ثم رجع عنه \".\nلكني لم أجد لهذا الشيخ ترجمة، وقد ذكر الذهبي في \" التذكرة \" جماعة بهذا الاسم (محمد بن حاتم)، ليس فيهم هذا. والله أعلم.\nــ\n(*) لا يشوش على كلام شيخنا الألباني - ﵀ - هذا أنه ذكر \" ضعفاء العقيلي \" قبل ذلك - وبعد - ونقل عنه؛ لأنه - كما هو معلوم عن شيخنا - يخرج الحديث، ثم يتركُهُ، ويرجع إليه بعد ذلك مراتٍ ومراتٍ مُضيفأ وحاذفاَ، فلعلًه كتبَ هذا لاحقًا؛ خاصة أنه تُوفي قبل تهيئة الكتاب للطبع. . (الناشر) .","vol":"12","page":104},{"text":"وقد توهم بقية على هذا اللفظ؛ فأخرجه ابن أبي الدنيا (ص ١١)، والعقيلي (ص ٣٦، ٤١٦)، وابن عدي (ق ١٥ / ١)، والحكيم الترمذي في \" الرياضة \" (٣٦٨)، والقضائي في \" مسند الشهاب \" (ق ٧٩ / ١ - ٢) من طريق خالد بن حيان عن عبيد الله بن عمرو. وقال بعضهم في لفظه:\n\" لا يعجبنكم إسلام امرئ. . .! إلخ. وقال العقيلي: \" منكر، لا يتابع عليه ابن أبي فروة \".\nقلت: قد رواه ابن عدي (١٠٥ / ١) من طريق حبيب ين رزيق: ثنا ابن أبي ذئب ومالك بن أنس عن نافع به. وقال: \" هذا باطل عن مالك وابن أبي ذئب؛ حبيب هذا يضع الحديث، وإنما يروي هذا عبيد الله بن عمرو الرقي عن إسحاق بن أبي فروة عن نافع، وإسحاق متروك الحديث \".\nثم إن بقية بن الوليد قد اتهم بالتدليس في هذا الحديث تدليس التسوية؛ فقد قال ابن أبي حاتم في \" العلل \" أيضًا (٢ / ١٥٤) / \" سمعت أبي وذكر الحديث الذي رواه إسحاق بن راهويه عن بقية قال: حدثني أبو وهب الأسدي قال: حدثنا نافع عن ابن عمر [عن النبي ﷺ قال]: \" لا تحمدوا إسلام امرئ حتى تعرفوا عقدة رأيه \". قال أبي:\nهذا الحديث له علة قل من يفهمه]: رواه عبيد الله بن عَمرو عن إسحاق بن أبي فروة عن نافع عن ابن عمر عن النبي ﷺ. وعبيد الله بن عمرو كنيته أبو وهب، وهو أسدي، فكأن بقية كنى عبيد الله بن عمرو ونسبه إلى بني أسد؛","vol":"12","page":105},{"text":"لكيلا يفطن له، حتى إذا ترك إسحاق بن أبي فروة من الوسط لا يهتدى له، وكان بقية من أفعل الناس لهذا.\nوأما ما قال إسحاق في روايته عن بقية عن أبي وهب: \" حدثنا نافع \"؛ فهو وهم، غير أن وجهه عندي أن إسحاق لعله حفظ عن بقية هذا الحديث، ولم يفطن لما عمل بقية من تركه إسحاق من الوسط وتكنيته عبيد الله بن عمرو، فلم يتفقد لفظة بقية في قوله: \" حدثنا نافع \" أو: \" عن نافع \" \".\nقلت: يتلخص من كلامه أمران:\n١ - أن بقية كان يدلس الشيوخ والأسماء\n٢ - اتهامه بأنه كان يدلس تدليس التسوية، كالوليد بن مسلم.\nأما الأول؛ فهو من المسالم به؛ فقد ذكر ذلك عنه كثير ممن ترجم له من الأئمة، القدامى منهم والمحدَثين؛ لكن في شيوخه، وليس في شيوخهم، منهم الحافظ يعقوب الفسوي؛ فقال في \" المعرفة والتاريخ \" (٢ / ٤٢٤): \"\nوبقية يقارب إسماعيل والوليد في حديث الشاميين، وهو ثقة إذا حدث عن ثقة، فحديثه يقوم مقام الحجة، يذكر بحفظ، إلا أنه يشتهي المُلَح والطرائف من الحديث، ويروي عن شيوخ فيهم ضعف، وكان يشتهي الحديث، فيكني الضعيف المعروف بالاسم، ويسمي المعروف بالكنية باسمه. وسمعت إسحاق بن راهويه قال: قال ابن المبارك: أعياني بقية! كان يكني الأسامي، ويسمي الكنى، قال: حدثني أبو سعيد الوحاظي، فإذا هو عبد القدوس.\nوقد قال أهل العلم: بقية إذا لم يُسَمِ الذي يروي عنه وكناه؛ فلا يسوى حديثه شيئا \".","vol":"12","page":106},{"text":"ورواه عنه الخطيب في \" تاريخ بغداد \" (٧ / ١٢٤)، وابن عساكر في \" تاريخ دمشق \" (١٠ / ٢٠٨ - ٢٠٩، ٢١٢ - ٢١٣)، وتجد عندهما روايات أخرى في ذلك عن ابن معين وغيره.\nوأما الآخر - وهو اتهامه بأنه كان يدلس تدليس التسوية -؛ فما أعتقد أن ذلك صح عنه، وذلك لأمور:\nأولًا: أن استدلال أبي حاتم برواية إسحاق بن راهويه عن بقية - إن كانت محفوظة - لا تنهض بذلك؛ لأن فيها تصريح أبي وهب - شيخ بقية - بالتحديث عن نافع، وكذلك صرح بقية بالتحديث عن أبي وهب، فهي رواية مسلسلة بالتحديث، فأين التدليس المدَّعى؟ ! والمدلس إذا أسقط من الإسناد راويًا - سواء كان شيخه أو شيخ شيخه -؛ رواه بصيغة توهم السماع؛ كأن يقيل: قال فلان، أو: عن فلان، ونحوه. فلو قال مكان ذلك: سمعت، أو: حدثني، أو نحو ذلك مما هو صريح في الاتصال؛ كان كذبًا، وسقطت به عدالته (١)، وبقية صدولَى اتفاقًا، وقد قال أبو زمعة: \" ما لبقية عيب إلا كثرة روايته عن المجهولين، فأما الصدق فلا يؤتى من الصدق، وإذا حدث عن الثقات فهو ثقة \"؛ كما رواه عنه ابن أبي حاتم (١ / ١ / ٤٣٥)، وتقدم نحوه عن يعقوب الفسوي.\nولذلك؛ اضطر أبو حاتم إلى توهيم الإمام إسحاق بن راهويه في الإسناد: حدثنا نافع)؛ لتصوره الانقطاع بين أبي وهب ونافع؛ الناتج من إسقاط بقية لابن أبي فروة من بينهما! وإذا جاز مثل هذا التوهيم منه، أفلا يجوز لغيره أن يقول:\n_________\n(١) انظر \" جامع التحصيل في أحكام المراسيل \" للعلائي (ص ١١٣.)","vol":"12","page":107},{"text":"لعل الإسقاط المذكور كان من أبي حاتم مجرد دعوى؛ فإن بقية قد ذكر ابن أبي فروة في إسناد الحديث كما تقدم في رواية موسى بن سليمان، على ما فيها من الكلام الذي سبق بيانه؟ ! وعلى افتراض سقوطه في رواية ابن راهويه عن بقية؛ فليس هناك دليل على أنه كان مقصودًا من بقية، فيمكن أن يكون وهما منه كما تقدم مثله في أول هذا التخريج من منصور بن صقير، وذلك لا يبرر اتهامه بتدليس التسوية كما لا يخفى على الناقد البصير بهذا الفن الشريف، بل ويمكن أن يكون الإسقاط المدعى من غير بقية؛ فقد أشار إلى ذلك الحافظ في \" النكت على ابن الصلاح \"، فقال (٢ / ٦٢٢):\n\" تنبيه آخر: ذكر شيخنا ممن عرف بالتسوية جماعة، وفاته أن ابن حبان قال في ترجمة بقية: إن أصحابه كانوا يسوون حديثه \".\nقلت: ذكر ذلك ابن حبان في \" الضعفاء \" (١ / ٢٠٠ - ٢٠١) بعد أن صرح بأن بقية كان مدلسًا يسقط الضعفاء من شيوخه بينه وبين شيوخهم الثقات، فقال:\n\" فراْيته ثقةً مأمونًا، ولكنه كان مدلسًا؛ سمع من عبيد الله بن عمرو وشعبة ومالك أحاديث يسيرة مستقيمة، ثم سمع عن أقوام متروكين عن عبيد الله بن عمر وشعبة ومالك؛ مثل المجامع بن عمرو، والسري بن عبد الحميد، وعمر بن موسى المَيتمي (١) وأشباههم، وأقوام لا يعرفون إلا بالكنى، فروى عن أولئك الثقات الذين رآهم بالتدليس ما سمع من هؤلاء الضعفاء، وكان يقول: قال عبيد الله بن عمر عن نافع، وقال مالك عن نافع، فحملوا عن بقية عن عبيد الله، وبقية عن\n_________\n(١) الأصل: (المثيمي) وهو خطأ! والتصحيح من \" تاريخ ابن عساكر \" وتهذيب المزي \" وغيرهما، وهو نسبة إلى (ميتم): قبيلة من حمير.","vol":"12","page":108},{"text":"مالك، وأسقط الواهي بينهما، فالتزق الموضوع ببقية، وتخلص الواضع من الوسط.\nوإنما امتحن بقية بتلاميذ له كانوا يسقطون الضعفاء من حديثه ويسوونه، فالتزق ذلك كله به \".\nقلت: هذا كله كلام ابن حبان ﵀، وهو صريح في تبرئته من تدليس التسوية، وأن ذلك كان من بعض تلاميذه. ولعل هذا هو سبب إعراض كل من ترجم عن رميه بهذا النوع من التدليس، وبخاصة المتأخرين منهم الذين أحاطوا بكل ما قيل فيه من مدح وقدح من الأئمة المتقدمين، واقتصروا على وصفه بتدليس شيوخه فقط، فقال الذهبي في كتابه \" الكاشف \":\n\" وثقه الجمهور فيما سمعه من الثقات، وقال النسائي: إذا قال: (ثنا) و: (نا)؛ فهوثقة \".\nوهذا الحافظ ابن حجر؛ لما أورده في \" طبقات المدلسين \"؛ لم يزد على قوله:\n\" وكان كثير التدليس عن الضعفاء والمجهولين، وصفه الأئمة بذلك \".\nأورده في \" المرتبة الرابعة \"، وهي التي يورد فيه:\n\" من اتفق على أنه لا يحتج بشيء من حديثهم إلا بما صرحوا فيه بالسماع؛ لكثرة تدليسهم على الضعفاء والمجاهيل؛ كبقية بن الوليد. كما قال في مقدمة الرسالة.\nقلت: فلم يرمه لا هو ولا الذهبي بتدليس التسوية، وقوله فيما تقدم نقله عنه في \" النكت \": \" ذكر شيخنا \" إنما يعني به الحافظ العراقي؛ فإنه لما ذكر في كتابه \" التقييد والإيضاح (ص ٧٨ - الحلبية) تدليس التسوية، ضرب على","vol":"12","page":109},{"text":"ذلك مثالًا هذا الحديث نقلا عن (العلل) لابن أبي حاتم، وكان نقله عنه باختصار تبعه عليه السيوطي في (التدريب) (١ / ٢٢٤ - ٢٢٥)، ذلك؛ أنهما لم ينقلا عنه قوله المتقدم: (وأما ما ثال إسحاق في روايته. . .) إلخ. وبناء على ذلك تصرفا فيما نقلاه عنه، فقالا: (عن نافع) بدل: (حدثنا نافع)، وهو تصرف غير مرضي (١)؛ لأنه خلاف ما وقع في رواية ابن راهوية عند أبي حاتم ولا يجوز تغييره إلا بالبيان كما فعل أبو حاتم في تمام كلامه، فاختصارهما إياه من الاختصار المخل كما هو ظاهر، ويكفي العاقل دليلا على ذلك أن هذا التحقيق الذي أجريناه على كلامه ما كان بإمكاننا ذلك لو لم نقف عليه في (العلل) واعتمدنا فقط على ما نقلاه عنه!\nولذلك؛ انطلى الأمر على بعض الطلاب في العصر الحاضر وأخذوا يعللون بعض أحاديث بقية التي صرح فيها بالتحديث عن شيخه بتدليس التسوية! كحديث:\n«وكاء السَّه العينان، فَمَنْ نام؛ فَلْيَتَوَضَّأْ»\nوهو مخرج في (صحيح أبي داود) (١٩٨)، وأوردته في (صحيح الجامع) (٤٠٢٥)، فلم يعجب بعضهم اغترارا بأن فيه تدليس التسوية!\nونحوه تعليق بعضهم على ترجمة بقية في (سير أعلام النبلاء) بقوله (٨ / ٤٥٨):\n(بل قد وصفوه بأخبث أنواع التدليس، وهو تدليس التسوية، وهو أن يحذف من سنده غير شيخه. . .) .\nــ\n(١) وكذلك فعل العلائي في \" جامع التحصيل \" (١١٨) ! ولعله سلفهما.\n١١١","vol":"12","page":110},{"text":"واستند في ذلك على (التدريب)، وقد خفي عليه ما ذكرته من التحقيق. زد على ذلك أن من علماء التخريج لم يجرء على إعلال حديث بقية بتدليس التسوية فيما علمت، وإنما يعللونه بعنعنته عن شيخه، فإذا صرح بالتحديث عنه صححوه، فهو دليل عملي منهم على عدم الاعتداد بقول من اتهمه بتدليس التسوية، ولا نذهب بعيدا في ضرب الأمثلة.\nفهذا هو الإمام مسلم قد ذكر في مقدمة (صحيحه) (ص ١٤، ٢٠) بقية بالتدليس.\nثم روى في (النكاح) من (صحيحه) (٤ / ١٥٢) بسنده عن بقية: حدثنا الزبيدي عن نافع عن ابن عمر مرفوعا:\n«من دُعي إلى عرس أو نحوه؛ فَلْيُجِبْ» .\nولما أخرجه الذهبي في (السير) (٨ / ٤٦٧) من طريق أبي عوانة الحافظ بسنده عن جمع قالوا: حدثنا بقية: حدثنا الزبيدي به؛ قال المعلق المشار إليه آنفا:\n(إسناده صحيح؛ فقد صرح بقية بالتحديث) ! !\nوقد فاته إخراج مسلم إياه! كما غفل عن اتهامه بتدليس التسوية كما تقدم نقلع عنه؛ فإن شيخ بقية (الزبيدي) لم يصرح بالتحديث! !\n(تنبيه): قال المحقق ابن قيم الجوزية في (المنار) (ص ٦٦ - ٦٧):\n(أحاديث العقل كلها كذب. . .)\nثم ساق منها أحاديث، هذا أحدها. وذكر عن أبي الفتح الأزدي وأبي جعفر العقيلي وابن حبان: أنه لا يصح في العقل حديث.","vol":"12","page":111},{"text":"قلت: ومن تتبع الأحاديث التي أوردها ابن أبي الدنيا في كتابه (العقل) ودرس أسانيدها؛ تبين له مصداق ما قاله هؤلاء الأئمة. فلا يهولنك تضليل الشيخ الكوثري في مقدمة الكتاب المذكور (ص٤):\n(إن المعتزلة كما تغالوا في تحكيم العقل تغالى كثير من الرواة في رد كل ما ورد في فضل العقل؛ نكاية في هؤلاء، والحق بين طرفي الإفراط والتفريط) !\nأقول: نعم؛ الحق بينهما، فما هو؟ ! وهلا بينت للقراء ولو حديثا واحدا من أحاديث العقل؛ ثابتا لا ينبغي رده، لا سيما وقد ادعى ناشر الرسالة في طرتها أنك صححتها، والواقع يشهد أنك لم تتكلم على حديث واحد منها مطلقا لا بتحسين ولا بتضعيف! ! وما أحسن ما قيل:\nوالدعاوي ما لم تقيموا عليها. . . بينات أبناؤها أدعياء\n(تنبيه آخر): تقدم في كلام ابن عدي على رواية حبيب بن رزيق أن عبيد الله بن عمرو - هو الروقي؛ لكن وقع عند ابن أبي الدنيا أنه العمري، وهو الذي ذكره الخطيب والمزي وغيرهما في شيوخ بقية، دون الأول. ووقع في (تاريخ ابن عساكر): (عبيد الله بن عمر) مطلقا غير منسوب، وسواء كان هذا أو ذاك؛ فكلاهما ثقة. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5580>٥٥٥٨ </span>- (إن لكل شيء آفة تُهْلِكُهُ، وإن آفة هذا الدين الأهواءُ) .\nضعيف. أخرجه أبو القاسم الأصبهاني في (الحجة في بيان المحجّة) (ق٤٦ / ١) عن عبيد الله بن الوليد الوصافي عن كُرْز بن وبرة الحارثي قال: قال رسول الله ﷺ:. . . فذكره.","vol":"12","page":112},{"text":"قلت: وهذا إسناد ضعيف مرسل أو معضل.\nالوصافي؛ ضعيف؛ كما في (التقريب) .\nوكرز؛ أورده البخاري في (التاريخ) برواية الواصافي عنه، وقال:\n(مرسل) .\nوهذا يفيد بظاهره أنه تابعي، وهذا ما يفيده صنيع ابن حبان؛ فإنه أورده في (ثقات التابعين) فقال:\n(كرز وبرة العابد، كوفي، سمع أنس بن مالك، روى عنه عبيد الله بن الوليد الوصافي، سكن جرجان، وبها مات) .\nوهذا ينافي ظاهر ما ذكره ابن أبي حاتم (٣ / ٢ / ١٧٠): أنه روى عن نعيم ابن أبي هند، وقول أبي نعيم في (الحلية) (٥ / ٨٢):\n(أسند عن طاوس، وعطاء، والربيع بن خُثيم، ومحمد بن كعب القرظي، وغيرهم) .\nقلت: فهؤلاء كلهم من التابعين، فالظاهر أن كرزا من أتباعهم، وهذا ما صرح به الحافظ ابن حجر في القسم الرابع من حرف الكاف من (الإصابة) فقال:\n(. . . العابد، من أتباع التابعيين، أرسل شيئا. . .)\nخلافا لقول الذهبي في التجريد (وهو تابعي) .","vol":"12","page":113},{"text":"وكأنه تبع في ذلك ابن حبان؛ فإنه أورده في وفيات سنة (أربعين ومئة) من كتابه العظيم (تاريخ الإسلام) (٥ / ٢٩٢)، وقال:\n(أحد الأولياء، روى عن أنس بن مالك، وطارق بن شهاب. . . . و. . . و. . .) .\nثم رأيت ابن حبان تناقض؛ فأورده في (مشاهير أتباع التابعين بخرسان) من كتابه (مشاهير علماء الأمصار) (ص١٩٩ / ١٥٩٨)، فقال:\n(كزر بن وبرة الحارثي، من أهل الكوفة، سكن جرجان، من المتجردين للعبادة، والمتقشفين للزهادة) .\nفلعله تبين له أن روايته عن أنس لا تصح. والله أعلم.\nثم إن الحديث من الأحاديث الكثيرة التي لم يوردها السيوطي لا في (الجامع الكبير) ولا في (الصغير) ولا في (ذيله) .\n<span data-type=\"title\" id=toc-5581>٥٥٥٩ </span>- (إذا ظهرَ القولُ، وخُزِنَ العملُ، وائتَلَفَت الألسنةُ، وتباغضت القلوب، وقطع كل ذي رحم رحمه، فعند ذلك لعنهم الله وأصمهم، وأعمى أبصارهم) .\nضعيف. أخرجه الطبراني في (المعجم الكبير) (٦ / ٣٢٣ / ٦١٧٠)، والخرائطي في (مساوئ الأخلاق) (ق٢٧ / ٢)، وأبو نعيم في (الحلية) (٣ / ١٠٩)، وابن عساكر في (تاريخ دمشق) (٤ / ٢٢٨ / ١) من طرق عن محمد بن عبد الله بن عمار: ثنا عيسى بن يونس عن محمد بن عبد الله بن عُلاثة عن الحجاج بن فُرافِصَة عن أبي عمر عن سلمان ﵁ مرفوعا.\nقلت: وهو إسناد ضعيف، أعله الهيثمي بما ليس فيه؛ فقال (٧ / ٢٨٧):","vol":"12","page":114},{"text":"(رواه الطبراني في (الأوسط) و(الكبير)، وفيه جماعة لم أعرفهم) !\nقلت: بل كلهم معروفون مترجمون في (التهذيب) وغيره، وإنما خفي عليه أبو عمر وابن عمار:\nفأما الأول؛ فجاء مسمى عند الخرائطي: (زاذان أبي عمر)، وهو صدوق من رجال مسلم.\nوأما الآخر؛ فلم يعرفه هو وغيره؛ لأنه وقع عند الطبراني منسوبا لجده: (محمد ابن عمار)، وهو: (محمد بن عبد الله بن عمار)؛ كما وقع عند أبي نعيم، وهو الموصلي، كما وقع عند الطبراني، وهو أبو جعفر الأزدي؛ ثقة حافظ من شيوخ النسائي، كما في (التقريب) .\nإذا عرفت هذا؛ فإنما علة الحديث من الحجاج بن فُراصة أو الراوي عنه: ابن علاثة، فالأول قال الحافظ:\n(صدوق عابد يهم) .\nوالآخر: قال فيه:\n(صدوق يخطئ) .\nوالحديث؛ عزاه السيوطي في (الدر المنثور) (٦ / ٦٥ - ٦٦) للحسن بن سفيان أيضا مرفوعا عن سلمان، ولأحمد في (الزهد) وعبد بن حميد وابن أبي حاتم عنه موقوفا، وعزاه ابن كثير في (تفسيره) للطبراني؛ ساقه بإسناده إلى سلمان مرفوعا كما تقدم.\nوأما مختصِره الصابوني؛ فعزاه فيه (٣ / ٣٣٥) للإمام أحمد، وهذا كذب","vol":"12","page":115},{"text":"عليه؛ فإنه لم يروه في (مسنده) مطلقا، وهو المقصود عند العلماء عند إطلاق العزو إليه، وإنما رواه في (الزهد) موقوفا كما ذكر عن السيوطي، فليتأمل القارئ كم في هذا العزو الموجز من جهالات!\nوأخطر من ذلك كله أنه أورد الحديث في (مختصره) ! وقد تعهد في مقدمته أن لا يورد إلا الصحيح، وهيهات أن يستطيع الوفاء به، وهو من أجهل الناس بهذا العلم الشريف كما كنت بينته في غير هذا المكان! والله المستعان.\nوإنما يؤكد ما ذكرته في هذا الرجل ما يأتي بيانه في الحديث التالي:\n<span data-type=\"title\" id=toc-5582>٥٥٦٠ </span>- (عليكم بـ (لا إله إلا الله) والاستغفار، فأكثروا منه؛ فإن إبليس قال: أهلكتُ الناس فأهلكوني بـ (لا إله إلا الله) والاستغفار، فلما رأيت ذلك أهلكتهم بالأهواء، وهم يحسبون أنهم مهتدون) .\nموضوع. أخرجه أبو يعلى في (مسنده) (١ / ٤٣ - ٤٤): حدثنا محرز بن عون: نا عثمان بن مطر: نا عبد الغفور عن أبي نصير عن أبي رجاء عن أبي بكر مرفوعا.\nقلت: وأخرجه ابن أبي عاصم في (السنة) (رقم ٧ - بتحقيقي) ومن طريقه أبو القاسم الأصبهاني في (الحجة في بيان المحجة) (ق٣٥ / ١) من طريق أخرى عن محرز بن عون به.\nوهذا إسناد موضوع؛ آفته عبد الغفور هذا، وهو ابن عبد العزيز أبو الصباح الواسطي؛ كما في (الجرح والتعديل) (٣ / ١ / ٥٥)، وروي عن ابن معين أنه قال:","vol":"12","page":116},{"text":"(ليس حديثه بشيء) . وعن أبيه قال:\n(ضعيف الحديث) . وقال ابن حبان في (الضعفاء) (٢ / ١٤٨):\n(كان ممن يضع الحديث على الثقات) .\nوعثمان بن مطر؛ قريب منه؛ قال ابن حبان (٢ / ٩٩):\n(كان ممن يروي الموضوعات عن الأثبات) .\nوضعفه الجمهور، وقال ابن عدي:\n(متروك الحديث) .\nوبه وحده أعله الهيثمي، فقال (١٠ / ٢٠٧):\n(رواه أبو يعلى، وفيه عثمان بن مطر، وهو ضعيف) !\nوأما أبو نصير؛ فهكذا وقع في مصورتنا من (مسند أب يعلى)، ووقع في (تفسير ابن كثير) (٤ / ١٧٧) وقد عزاه إليه: (أبو بصيرة)، ووقع في (السنة) لابن أبي عاصم: (أبو بصير)، وفي (الحجة): (أبو نصير) بالصاد المهملة بعد النون، ولعل هذا هو الصواب؛ فقد وجدت في (باب النون) من (المقتنى في الكنى) للذهبي:\n(أبو نصير الواسطي، عن أبي رجاء، وعنه سويد بن عبد العزيز وغيره) .\nويؤيد ما ذكرته من الاحتمال أنه الراوي لهذا الحديث عن أبي نصير إنما هو عبد الغفور، واسطي كما تقدم، وأبو نصير رواه عن أي رجاء، واسمه عمران بن ملحان العطاردي.","vol":"12","page":117},{"text":"لكن أبو نصير الواسطي لم أعرفه.\nثم تأكدت أنه ليس به، وأن كل ما تقدم ذكره من الكنى الأربعة أصابها تحريف النساخ، وأن الصواب فيها:\n(أبو نُصَيرة الواسطي) .\nفقد ترجمه الحافظ في كنى (التهذيب) وسماه مسلم بن عبيد تبعا للدولابي في (الكنى) (٢ / ١٤٠)، وذكر الحافظ في شيوخه أبا رجاء العطاردي، وفي الرواة عنه أبا الصباح الواسطي، وهو عبد الغفور الراوي لهذا الحديث عنه كما رأيت، فهو هذا يقينا. فالحمد لله الذي هدانا لهذا، وما كنا لتهتدي لولا أن هدانا الله.\nثم هو ثقة؛ كما قال الحافظ في (التقريب) تبعا للإمام أحمد وغيره.\nوهذا يؤكد أن العلة من أبي الصباح كما تقدم.\n(تنبيه): هذا الحديث من جملة الأحاديث الكثيرة جدا، التي صححها الشيخ الصابوني ببالغ جهله في اختصاره لـ (تفسير ابن كثير)، بل وأوهم القراء أن ابن كثير نفسه قد صححه، وزاد على ذلك أن عزاه لأبي يعلى في تعليقه عليه، وإنما أخذه من ابن كثير بعد حذف إسناده الدال على وضعه! والله المستعان.\nوإنم مما يدلك على عجزه في تخريج الأحلديث وجهله بها وأنه لا يخرج في ذلك عن تخريج ابن كثير الذي ينسبه لنفسه: أنك تراه يبيِّض للأحاديث التي لم يخرجها ابن كثير ولم يعزها لأحد؛ كقول ابن كثير عقب حديث الترجمة:\n(وفي الأثر المروي: قال اإبليس: وعزتك وجلالك! لا أزال أغويهم ما دامت","vol":"12","page":118},{"text":"أرواحهم في أجسادهم. فقال الله ﷿: وعزتي وجلالي! لا أزال أغفر لهم ما استغفروني) .\nقلت: فهذا الحديث أورده ابن كثير هكذا كما ترى دون عزو، بل ظاهر عبارته أنه من الإسرائييات؛ لأنه قال فيه: (وفي الأثر. . .) بعد أن قال في حديث الترجمة وما قبله:\n(وفي الحديث الآخر الذي رواه أبو يعلى. . .) .\nفقلده الشبخ علي الصابوني على ذلك كله، ولم يبين لقرائه هل هو حديث مرفوع إلى النبي ﷺ أم موقوف، ولا ذكر من رواه، فضلا عن أن يميز صحته من ضعفه، بل قال: (وفي الأثر. . .) .\nوالحق أنه حديث مرفوع إلى النبي ﷺ، رواه الإمام أحمد وغيره من حديث أبي سعيد الخدري من طريقين عنه يقوي أحدهما الآخر، ولذلك؛ أوردته في (صحيح الجامع) (١٦٤٦)، وخرّجته في (المشكاة) (٢٣٤٤) و(الصحيحة) (١٠٤) .\n<span data-type=\"title\" id=toc-5583>٥٥٦١ </span>- (إن جِئْتِ ولم تجديني؛ فأتي أبا بكر؛ فهو الخليفة بعدي) .\nمنكر. أخرجه أبو القاسم الأصبهاني في (الحجة) (ق١٤٥ / ١) عن الفضل بن جبير الوراق: حدثنا يحيى بن كثير عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال:\nجاءت امرأة إلى النبي ﷺ تسأله شيئا، فقال لها:\n(تعودين) . فقالت: يا رسول الله! إن جئتُ ولم أجدكَ - كأنها تعرض","vol":"12","page":119},{"text":"بالموت -؟ قال:. . . فذكره. وقال:\n(واللفظة الأخيرة تفرد بها الفضل بن جبير من هذا الوجه) .\nقلت: وهو غير معروف؛ أورده الذهبي في (الميزان) وقال:\n(قال العقيلي: لا يتابع على حديثه) .\nثم ساق له من رواية سلم بن سلام عنه عن خلف عن علقمة بن مرثد عن أبيه عن عائشة مرفوعا؛ قال لرجل:\n(انطلق؛ فقل لأبي بكر: أنتَ خليفتي، فَصَلِّ بالناس. . .)، الحديث.\nقلت: والحديث صحيح بدون ذكر: (فهو الخليفة بعدي)؛ ورواه جبير بن مطعم قال:\nأتت امرأةٌ النبي ﷺ، فأمرها أن ترجع إليه، قالت: أرأيتَ إن جئت ولم أجدك - كأنها تقول: الموت -؟ قال ﷺ:\n(إن لم تجديني؛ فأتي أبا بكر) .\nأخرجه البخاري (٣٦٥٩، ٧٢٢٠، ٧٣٦٠)، ومسلم (٧ / ١١٠)، والترمذي (٣٦٧٧) - وصححه -، والطيالسي (٩٤٤)، وأحمد (٤ / ٨٢، ٨٣)، وابن سعد في (الطبقات) (٣ / ١٧٨) .\nوقد استدل بعض العلماء بهذا الحديث الصحيح على أن أبا بكر هو الخليفة بعد النبي ﷺ، وقال الحافظ في (الفتح) (١٣ / ٣٣٣):\n(وهذا صحيح؛ لكن بطريق الإشارة لا التصريح، فلا يعارض جَزْمَ عمرَ بأن","vol":"12","page":120},{"text":"النبي ﷺ لم يستخلف (يعني كما في البخاري ٧٢١٨)؛ لأن مراده نفي النص على ذلك صريحًا والله أعلم \".\nهذا؛ وقد روى الأصبهاني أحاديث أخرى فيها التصريح بخلافة أبي بكر، ولا يصح شيء من أسانيدها، ومتونها منكرة؛ بل باطلة؛ كما يدل على ذلك جزم عمر المذكور. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-5584>٥٥٦٢ </span>- (ما صَحِبَ المرسلين أجمعينَ، ولا صاحَبَ (يَس) - يعني: نَفْسَهُ - أفضلُ مِنْ أبي بكر الصديق) .\nموضوع. أخرجه أبو القاسم الأصبهاني في \" الحجة \" (ص ١٤٦ / ١) من طريق أحمد بن الحسن المصري: نا ابن عائشة: نا حماد بن سلمة عن ثابت عن أنس ﵁ مرفوعًا.\nقلت: وهذا موضوع؛ آفته المصري هذا؛ قال ابن حبان (١ / ١٤٩ - ١٥٠):\n\" من أهل الأُبُلَّة، كذاب دجال يضع الحديث على الثقات وضعا \". وقال الدارقطني:\n\" حدثونا عنه، وهو كذاب \".\nومَنْ فوقه مِنْ رجال مسلم.\nوالحديث؛ عزاه السيوطي في \" الزيادة على الجامع الصغير \" للحاكم في \" تاريخه \" وكذا في \" الجامع الكبير \"، وما أظنه إلا بهذا الإسناد.\nوقد كنت أوردته في \" ضعيف الجامع الصغير وزيادته \" (٥٠٨٥) مقتصرًا","vol":"12","page":121},{"text":"على تضعيفه؛ نظرًا لنكارة متنه، والآن وقد تبين أن فيه هذا الكذاب، فَلْيُشَرْ هناك إلى وضعه.\n<span data-type=\"title\" id=toc-5585>٥٥٦٣ </span>- (إذا جَمَعِ اللهُ الأولين والآخِرِينَ يومَ القيامَةِ في صعيد واحد؛ سَمعُوا صَوْت مناد يَهْتِفُ من نَحْوِ العرشِ: ألا لا يَعْرِفَنَّ أَحدًا كتابَهُ قًبلَ أبي بكرٍ وعمرَ) .\nضعيف جدًا. أخرجه الأصبهاني في \" الحجة \" (ق ١٤٩ / ٢) من طريق الفضل بن جبير: نا داود بن الزبرقان عن مطر الوراق عن عطاء قال:\nمر عمر ﵁ برجل وهو يكلم امرأة، فعلاه بالدرة، فقال: يا أمير المؤمنين! إنها امرأتي. قال: ها؛ فاقتص. قال: قد غفرت لك يا أمير المؤمنين.\nقال: ليس مغفرتها بيدك، ولكن إن شئت أن تعفوَ فاعف. قال: قد غفرت لك يا أمير المؤمنين.\nقال: ثم مر من فوره إلى منزل عبد الرحمن وهو يقول: ويل أمك يا عمر! تضرب الناس ولا يضربونك، وتشتم الناس ولا يشتمونك، حتى دخل على عبد الرحمن، فقص عليه القصة، فقال: ليس بأس يا أمير المؤمنين، إنما أنت مؤدب، وإن شئت حدثتك بما سمعت من النبي ﷺ، يقول: سمعت رسول الله ﷺ يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا، وله ثلاث علل:\nالأولى: مطر الوراق، وهو ضعيف من قبل حفظه.\nالثانية: داود بن الزبرقان؛ قال الحافظ:","vol":"12","page":122},{"text":"\" متروك، وكذبه الأزدي \". قلت: فهو الآفة.\nوالثالثة: الفضل بن جبير، وهو مجهول؛ كما سبق بيانه قبل حديث.\n<span data-type=\"title\" id=toc-5586>٥٥٦٤ </span>- (إني لأرجو إنْ طالتْ بي حياة أن أُدْرِكَ عيسى ابن مريم ﵇، فإن عَجلَ بي موتٌ؟ فَمَنْ لَقِيَهُ منكم؟ فَلْيُقْرِئْهُ مني السلام) .\nشاذ. أخرجه أحمد (٢ / ٢٩٨): ثنا محمد بن جعفر: ثنا شعبة عن محمد بن زياد عن أبي هريرة عن النبي ﷺ أنه قال:. . . فذكره.\nقلت: وهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات رجال الشيخين؛ لكن قد خولف في رفعه محمد بن جعفر - وهو: غندر -، فقال أحمد عقبه مباشرة و(ص ٢٩٩):\nثنا يزيد بن هارون: أنا شعبة به؛ إلا أنه لم يذكر النبي ﷺ؛ بل أوقفه على أبي هريرة.\nوهذا إسناد صحيح على شرط الشيخين، ولذا؛ قال الهيثمي في \" المجمع \" (٨ / ٥، ٢٠٥):\n\" رواه أحمد بإسنادين: مرفوع وموقوف، ورجالهما رجال الصحيح \".\nقلت: ولعل الإمام أحمد رحمه الله تعالى أشار إلى ترجيح وقفه بإيراده إياه بعد المرفوع، وهو الذي يترجح عندي. لأنه جاء موقوفا من طرق:\nأولًا: قال كثير بن زيد: عن الوليد بن رباح عن أبي هريرة مرفوعًا:","vol":"12","page":123},{"text":"يوشك المسيح عيسى ابن مريم أن ينزل حَكَمًَا قسطًا، وإمامًا عدلًا، فَيَقْتُلَ الخنزيرَ، ويكسِرَ الصليبَ، وتكون الدعوة واحدة \". فأقرئوه - أو أقرئه - السلام من رسول الله ﷺ، وأحدثه فَيُصَذقُنِي.\nفلما حضرته الوفاة قال: أقرئوه مني السلام.):\nأخرجه أحمد (٢ / ٣٩٤) . قال الهيثمي (٨ / ٥):\n\" وكثير بن زيد؛ وثقه أحمد وجماعة، وضعفه النسائي وغيره، وبقية رجاله ثقات \".\nوقال الحافظ في \" التقريب \":\n\" صدوق يخطئ \". قلت: فمثله حسن الحديث في الشواهد كما هنا.\nثانيًا قال عبد الوهاب: أخبرنا ابن عون قال: مررت على عامر في مجلس بني أعبد فقال: حدثني غير واحد من (الأصل: عن) هؤلاء: أن أبا هريرة قال:\n\" من لقي عيسى ابن مريم منكم؛ فَلْيُقْرِئْهُ مني السلام \".\nأخرجه الداني في \" الفتن \" (ق ١٤٤ / ١) .\nوهذا إسناد جيد إن كان من دون عبد الوهاب - وهو ابن عطاء الخفاف - ثقاتًا، فإنه قد أصاب بعض أسمائهم لطخ حالت بيننا وبين معرفتهم.\nثالثًا: قال علي بن معبد: حدثنا خالد بن حيان عن جعفر بن برهان عن يزيد ابن الأصم قال: سمعت أبا هريرة يقول: قاله رسول الله ﷺ (قلت: فذكر حديث نزول عيسى ﵇ نحو حديث كثير) قال أبو هريرة:\nأفلا تروني شيخًا كبيرًا قد كادت أن تلتقي ترقوتاي من الكبر، إني لأرجو أن","vol":"12","page":124},{"text":"لا أموت حتى ألقاه، وأحدثه عن رسول الله ﷺ، فيصدقني، فإن أنا مت [دون أن] ألقاه ولقيتموه بعدي؛ فاقرؤوا عليه مني السلام.\nأخرجه الداني أيضًا وسنده حسن أيضًا في المتابعات والشواهد.\nرابعًا: قال محمد بن إسحاق: عن سعيد بن أبي سعيد المقبري عن عطاء مولى أم صبية (الأصل: حبيبة) قال:\nسمعت أبا هريرة يقول: قال رسول الله ﷺ: (قلت: فذكر حديث النزول بزيادة):\n\" وليسلكن فجًا حاجًا أو معتمرًا أو ليثنينهما (١)، وليأتين قبري حتى يسلم علي، ولأردن عليه \". يقول أبو هريرة:\nأي بني أخي! إن رأيتموه فقولوا: أبو هريرة يقرئك السلام.\nأخرجه الحاكم (٢ / ٥٩٥)، وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي! وقلدهما جمع؛ كالكشميري في: \" التصريح بما تواتر في نزول المسيح \" وأبو غدة المعلق عليه (ص ١٠١ - ١٠٢)، والغماري في كتابيه: \" إقامة البرهان على نزول عيسى في آخر الزمان \" (ص ٣٣)، و:\n_________\n(١) الأصل: (أو بنيتهما)، والتصويب من \" صحيح مسلم \" (٤ / ٦٠)، وأحمد (٢ / ٢٤٠، ٢٧٢، ٥١٣) والداني (٤٤ ١ / ١)؛ فقد أخرجوا الزيادة من طريق أخرى عن أبي هريرة دون ما بعد التثنية، وفي رواية لأحمد (٢ / ٢٩٠): \" أو يجمعهما \". ومن المحتمل أن يكون الأصل صحيحًا ويكون معناه بمعنى رواية أحمد؛ أي: بنية الحج والعمرة. يعني: يقرنهما؛ كما قال الداني عقب الرواية ألأ ولى: \" أو ليثنينهما \".\nومن العجيب أن هذه اللفظة (أو بنيتهما) خفي معناها أو صوابها على جمع ممن نقلوا الحديث من \" المستدرك \"؛ كالذهبي في \" التلخيص \"، والشيخ الكشميري في \" التصريح \" (ص ١٠٢)، والغماري في \" إقامة البرهان \" (٣٤) وغيره، وكالسيوطي في \" الدر \" (٢ / ٢٤٥)؛ فإنهم جميعا حذفوها!","vol":"12","page":125},{"text":"\" عقيدة أهل الإسلام في نزول عيسى ﵇ \"؛ بل إن هذا الأخير أورده في كتابه الآخر الذي سماه بـ \" الكنز الثمين \" برقم (٣٢٤٥) الذي جرده من الأحاديث الضعيفة بزعمه! وكل ذلك إنما يقع من الجهل بهذا العلم الشريف أو إهمال التحقيق فيه! وإلا؛ فهل يخفى على المحقق الناظر في هذا السند أنه لا يصح، وذلك من ناحيتين:\nالأولى: عنعنة ابن إسحاق؛ فإنه مدلس مشهور بذلك.\nوالأخرى: جهالة عطاء مولى أم صبية؛ فإن الذهبي نفسه قد أورده في \" الميزان \" وقال: \" لا يعرف، تفرد عنه المقبري \". ونحوه قول الحافظ في \" التقريب \":\n\" مقبول \". يعني: عند المتابعة؟ !\nوقد وجدت له متابعا على بعضه - بسند لا بأس به - خرجته في \" الصحيحة \" (٢٧٣٣)، ولم أذكره هنا؛ لأنه ليس فيه موضع الشاهد منه، وهو قول أبي هريرة:\nإن رأيتموه؛ فقولوا: أبو هريرة يُقْرِئُك السلام.\nوبالجملة؛ فهذه الطرق الأربعة عن أبي هريرة - وإن كانت مفرداتها لا تخلو من ضعف؛ فإن - مجموعها يعطي لما اتفقت عليه من متونها قوة وصحة لا ريب فيها، فهي صالحة لترجيح أن حديث الترجمة موقوف غير مرفوع، وقد خفي هذا التحقيق على الغماري، فاغتر في كتابيه المشار إليهما اَنفأ (ص ٣٤، ٩٣) بقول الهيثمي: \" رجال إسناده رجال (الصحيح) !","vol":"12","page":126},{"text":"فأورد الحديث في \" كنزه (١١٧٩)؛ مع أنه قد صرح في مقدمته (ص ن) أنه لا يكفي في صحة الحديث أو حسنه مجرد ثقة رجاله؛ بل لا بد أن يكون سالمًا من النكارة والشذوذ والمخالفة كما هو مبين في علم الحديث! وهذا حق؛ لكنه لم يلتزمه في هذا الكتاب ولا في غيره إلا ما ندر، كما يتبين لكل ذي بصيرة من هذا الحديث وغيره مما تقدم وما قد يأتي.\nوأما الشيخ الكشميري؛ فقد تنبه لشيء من ذلك؛ فقال (ص ١٨٠) - بعد أن ذكر الحديث من الطريقين موقوفًا ومرفوعًا -:\n\" ومن أمعن النظر في أحاديث الباب؛ علم أن الإيصاء بإبلاغ السلام وقراءته على عيسى ابن مريم ﵇ صحيح مرفوعا وموقوفًا.\nوأما الجملة من قوله: \" إني لأرجو إن طال بي عمر أن ألقى عيسى ابن مريم ﵇ \". فالنظر في أحاديث الباب يحكم بأنها موقوفة لا مرفوعة \".\nقلت: وفيما ادعاه من صحة الإيصاء مرفوعا نظر عندي؛ لأنه - أعني:\nالإيصاء - لم يرد في شيء من الأحاديث التي ساقها في كتابه، وقد بلغ عددها خمسةً وسبعين حديثًا، وزاد عليها المعلق أبو غدة عشرة أخرى، فيها الصحيح والحسن والضعيف والموضوع، وفيه ما سكت عنه ولم يبين حاله! أقول: في هذه الأحاديث كلها لم يرد الإيصاء إلا في حديثين اثنين (*):\nحديث الترجمة أحدهما، وقد عرفت أنه ضعيف؛ لشذوذه.\nوالآخر: الحديث (٦٧)، وهو عن أبي هريرة أيضًا في قَتْلِ عيسى الدجالَ\n_________\n(*) وهنالك حديث ثالث صحيح عند الشيخ - ﵀ -، ذكره في \" الصحيحة \" (٢٣٠٨) . رأيناه في \" قصة المسيح \" (ص ١٤٢) . (الناشر) .","vol":"12","page":127},{"text":"وكَسْرِهِ الصليبَ. . . وفيه:\n\" ألا من أدركه منكم؛ فليقرأ ﵇ \".\nقال: \" أخرجه الطبراني؛ كما في \" الدر المنثور \"،:\nفذكر المعلق عليه أن الهيثمي أورده في \" المجمع \" (٨ / ٢٥٥) من رواية الطبراني في \" الأوسط \" و\" الصغير \" وقال:\n\" وفي سنده محمد بن عقبة السدوسي؛ وثقه ابن حبان، وضعفه أبو حاتم \".\nقال أبو غدة: \" وقال شيخنا الغماري في \" عقيدة أهل الإسلام (ص ٩٣): إسناده حسن \"!\nقلت: كذا قال الغماري في الكتاب المذكور، وما أحسن! وأما في كتابه الآخر \" إقامة البرهان \" (ص ٣٤)؛ فلم يحسنه، وإنما ساق إسناد الطبراني فيه، فأحسن، وإنما نقل إعلال الهيثمي إياه بالسدوسي، وهو وإن كان كافيًا في تضعيف الحديث عند أهل المعرفة؛ لما هو معلوم من تساهل ابن حبان في التوثيق من جهة؛ ولأن أبا حاتم قال في السدوسي:\n\" تركت حديثه \".\nفهو عنده شديد الضعف؛ فهذا الجرح مقدم على توثيق ابن حبان؛ لأنه جرح مفسر، ولو فرض أن ابن حبان غير متساهل في التوفيق من جهة أخرى.\nأقول: فهذا يكفي في تضعيف الحديث ورد تحسينه لمن تجرد عن التقليد،","vol":"12","page":128},{"text":"فكيف إذا عرف أن إعلال الهيثمي قاصر؛ لأن شيخ السدوسي في الإسناد - وهو محمد بن عثمان بن سيار القرشي - مجهول؛ كما قال الدارقطني، وقد كنت بينت هذا في \" الروض النضير في ترتيب وتخريج معجم الطبراني الصغير \" قبل نحو نصف قرن من الزمان، فأعلنت الحديث بهاتين العلتين: السدوسي والقرشي، والله تعالى ولي التوفيق، وهو الهادي.\n<span data-type=\"title\" id=toc-5587>٥٥٦٥ </span>- (يَأْتي علَى الناسِ زمان يستخفي المؤمنُ فيهم، كما يستخفي المنافقُ فيكُمُ اليومَ) .\nضعيف. أخرجه الطبراني في \" مسند الشاميين \" (ص ٤٦): حدثنا محمد بن الجزر بن عمرو الطبراني: أنا سعيد بن أبي زيدون القيصراني: ثنا محمد بن يوسف الفريابي: أنا ابن ثوبان عن ابن أبي أنيسة قال: سمعت أبا الزبير يقول: سمعت جابر بن عبد الله يقول:. . . فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سعيد بن أبي زيدون؛ لم أجد له ترجمة، وكذلك الراوي عنه.\nوالحديث؛ عزاه السيوطي في \" الجامع الكبير \" لابن السني وحده.","vol":"12","page":129},{"text":"<span data-type=\"title\" id=toc-5588>٥٥٦٦ </span>- (لو استطعت؛ لأَخْفَيتُ عورتي من شِعَارِي) .\nموضوع. أخرجه الطبراني في \" مسند الشاميين \" (ص ٤٤) عن الوليد ابن الوليد: ثنا ابن ثوبان عن يحيى بن الحارث عن القاسم:\nأن رجلًا قال لأبي هريرة: إن رجالًا يعرُّون نساءهم؛ يأمرونهن يمشين بين","vol":"12","page":129},{"text":"أيديهم؟ ثم قال: سمعت رسول الله ﷺ يقول:. . . فذكره.\nقلت: وهذا موضوع؛ آفته الوليد هذا - وهو ابن موسى الدمشقي -؛ قال الحاكم:\n\" روى عن ابن ثوبان أحاديث موضوعة \".\nقلت: وهذا منها.\n<span data-type=\"title\" id=toc-5589>٥٥٦٧ </span>- (بئسَ العبدُ المحتَكِرُ، إنْ أَرْخَصَ اللهًُ الأسعارَ؛ حَزِنَ، وإنْ أغلاها الله فَرِحَ) .\nضعيف. أخرجه الطبراني في \" المعجم الكبير \" (٢٠ / ٩٥ / ١٧٦): حدثنا أحمد بن النضر العسكري: ثنا سليمان بن سلمة الخبائري: ثنا بقية بن الوليد: ثنا ثور بن يزيد عن خالد بن معدان عن معاذ بن جبل قال:\nسألت رسول الله ﷺ عن الاحتكار: ما هو؟ قال:\n\" إذا سمع بِرُخْصٍ؛ ساءه، وإذا سمع بغلاءٍ؛ فرح به. . . بئس العبد. . . \".\nقلت: وهذا إسناد ضعيف جدًا؛ لأن الخبائري متروك.\nوبه أعله الهيثمي؛ كما كنت نقلت عنه في \" غاية المرام \" رقم (٣٢٦)، وكنت ذكرت له متابعًا ضعيفًا، والآن وقفت له على متابع آخر، قرنه معه الطبراني في \" مسند الشاميين \" فقال (ص ٧٦): حدثنا إبراهيم بن محمد بن عرق الحمصي: ثنا عمرو بن عثمان. (ح): وثنا أحمد بن النضر العسكري: ثنا سليمان بن سلمة الخبائري؛ قالا: ثنا\nبقية بن الوليد: ثنا ثور بن يزيد به.\nوهذه متابعة قوية؛ عمرو بن عثمان - وهو أبو حفص الحمصي -؛ صدوق.","vol":"12","page":130},{"text":"لكن الراوي عنه إبراهيم بن محمد بن عرق؛ لم أعرفه.\n<span data-type=\"title\" id=toc-5590>٥٥٦٨ </span>- (يَنْزِلُ عيسى ابنُ مريمَ على ثمانمئةِ رَجُلٍ، وأربعمئةِ امرأةٍ، خِيَار مَنْ على الأرضِ يَوْمئذٍ، وكَصُلَحَاءِ مَنْ مَضَى) .\nموضوع. أخرجه أبو نعيم في \" أخبار أصبهان \" (٢ / ١٢٠ - ١٢١)، وعلقه عنه الديلمي في \" مسند الفردوس \" (ص ٣٢٤ - مصورة الجامعة) من طريق محمد بن عمر: ثنا سعيد بن بانك، سمع المقبري يحدث عن أبي هريرة مرفوعًا به.\nقلت: وهذا موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ كذاب.\nوسعيد بن بانَك، بفتح النون، وهو جده، واسم أبيه مسلم، وهو ثقة.\nوالحديث؛ أورده الشيخ الكشميري في \" التصريح \" (٢٥٤ / ٦٩) معزوًا للديلمي فقط نقلًا عن \" كنز العمال \"! ففاته العزو إلى من علقه عنه - وهو أبو نعيم - أولًا، والأهم منه: أنه سكت عليه ثانيًا! وعذره أنه لم يقف على إسناده، ولعله لذلك أيضًا سكت عن أحاديث أخرى، نبه المعلق عليه: الشيخُ أبو غدة على وضع أربعة منها، أشار إليها في آخر الكتاب (ص ٢٧٢)، ويمكن الاستدراك عليه بغير حديث الترجمة لو تفرغنا له!","vol":"12","page":131},{"text":"<span data-type=\"title\" id=toc-5591>٥٥٦٩ </span>- (إذا عَطسَ العَاطِسُ؛ فشَمِّتْهُ؛ مَنْ شمَّتَ عاطِسًا؛ ذَهَبَ عنهُ ذاتُ الجَنْبِ) .\nموضوع. أخرجه الطبراني في \" مسند الشاميين \" (ص ١٠ - مصورة الجامعة الإسلامية) من طريق: معلل بن نفيل الحراني: ثنا محمد بن محصن عن إبراهيم","vol":"12","page":131},{"text":"ابن أبي عبلة عن عن عبد الله بن الديلمي عن حذيفة مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن محصن هذا - وهو العكاشي -؛ كذاب وضاع.\nومعلل الحراني؛ أورده الحافظ ابن حجر في الرواة عن العكاشي في ترجمة هذا، ولم أجد من ترجمه، ولعله في \" تاريخ دمشق \" لابن عساكر.\n<span data-type=\"title\" id=toc-5592>٥٥٧٠ </span>- (نِعْمَ السّواكُ الزيتونُ؛ مِنْ شَجَرةٍ مُباركةٍ، يُطيِّبُ الفم، ويُذْهِبُ الحَفَرَ، وهو سوَاكِي وسوَاكُ الأنبياء قبلي) .\nموضوع. أخرجه الطبراني في \" مسند الشاميين \" بسنده المتقدم عن محمد بن محصن عن إبراهيم بن أبي عبلة عن عبد الله بن الديلمي عن عبد الرحمن بن غنم عن معاذ بن جبل مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن محصن؛ كما عرفت من الحديث الذي قبله.\nوأما الهيثمي؛ فأعله بالرواي عنه: معلل بن نفيل الحراني! فما أحسن؛ قال في \" المجمع \"\n(٢ / ١٠٠):\n\" رواه الطبراني في \" الأوسط \"، وفيه معلل بن محمد، ولم أجد من ذكره \".\nكذا وقع فيه: \" ابن محمد \"! وهو خطأ، ولعله مطبعي.\nوعزاه السيوطي في \" الجامع الكبير \" لـ \" الأوسط \" أيضًا، وسكت عنه أيضًا كما هو الغالب عليه!","vol":"12","page":132},{"text":"<span data-type=\"title\" id=toc-5593>٥٥٧١ </span>- (يدخلُ رَجُلٌ من هذه الأمةِ الجنةَ قبْلَ موته) (١) .\nباطل منكر. أخرجه ابن حبان في \" الثقات \" (٤ / ٣٦١)، والطبراني في \" مسند الشاميين \" (١ / ٥٥ / ٥٤)، وابن عساكر في \" تاريخ دمشق \" (٧ / ٣٧٤) من طرق عن زهير بن عباد الرواسي: ثنا رُديح بن عطية عن إبراهيم بن أبي عبلة عن شريك بن خُباشة النميري:\nأنه ذهب يستسقي من (جب سليمان) الذي في بيت المقدس، فانقطع دلوه، فنزل الجب ليخرجه، فبينما هو يطلبه في نواحي الجب، إذ هو بشجرة، فتناول ورقة من الشجرة، فأخرجها معه، فإذا هي ليست من شجر الدنيا (!) فأتى بها عمر بن الخطاب، فقال: أشهد أن هذا لهو الحق، سمعت رسول الله ﷺ:. . .\n(فذكره)، فجعل الورقة بين دفتي المصحف.\nقلت: هذا متن باطل منكر، وإسناد ضعيف ينتهي إلى مجهول لا يعرف إلا بهذه الرواية، وهو شريك بن خُباشة هذا؛ فإنه لم يذكره أحد من المتقدمين؛ كالبخاري في \" التاريخ الكبير \"، وابن أبي حاتم في \" الجرح والتعديل \"؛ إلا ابن حبان؛ فقد ذكره في \" ثقاته \" على قاعدته في توثيق المجهولين. ولم يذكر هو فيه ما يدل على حاله سوى هذه الرواية. فالعجب من الذهبي كيف لم يذكره في \" الميزان \" مع روايته لهذا المتن الباطل بطلانًا جليًا! ومن الحافظ كيف لم يستدركه عليه في \" اللسان \"!\nوأعجب من ذلك: أنه أورده في القسم الثالث من \" الإصابة \"، وهو الذي\n_________\n(١) خَرَّجَ الشيخُ - ﵀ - هذا الحديثَ مرتين بزيادات في كل منهما على الآخر، وكتب فوق المتن الثاني:\n\" يُوحَّد مع التخريج القديم \". فَفَعَلْنَا. (الناشر) .","vol":"12","page":133},{"text":"يذكر فيه المخضرمين من الذين أدركوا الجاهلية والإسلام، ولم يرد في خبر قط أنهم اجتمعوا بالنبي ﷺ ولا رأوه، وسواء أسلموا في حياته أم لا؟ وهؤلاء ليسوا أصحابه باتفاق أهل العلم بالحديث!\nثم لم يذكر ما يدل على عدالته وثقته! ولا بد من ذلك ما دام أنه ليس صحابيًا؛ ولكنه عقب عليه بقوله:\n\" وأخرجه ابن الكلبي من وجه آخر عن امرأة شريك بن خباشة قالت:\nخرجنا مع عمر أيام خرج إلى الشام. . . فذكر القصة مطولة، ولم يذكر المرفوع، وفيه أن عمر أرسل إلى كعب فقال: هل تجد في الكتاب أن رجلًا من هذه الأمة يدخل الجنة في الدنيا؟ قال: نعم؛ وإن كان في القوم نبأتك به. قال: فهو فيهم، فتأملهم. فقال: هو هذا. فجعل شعار بني نمير خضرة بهذه الورقة إلى اليوم \".\nقلت: وسكت عنه أيضًا؛ ومن الظاهر أن ذلك لظهور ضعفه؛ فإن ابن الكلبي - واسمه هشام بن محمد بن السائب - معروف متهم بالوضع كأبيه، فهو أوهى من الذي قبله.\nوامرأة شريك؛ لم أعرفها، ومع ذلك؛ فروايتها أشبه من حيث إنه ليس فيها الحديث المرفوع.\nوقصة عمر مع كعب، وأنه من الكتب المتقدمة؛ أي: الإسرائيليات؛ أشبه؛ لكن ما فيها من أن كعبًا عرف الرجل من الوصف المذكور في الكتاب؛ من أبطل الباطل؛ كما هو ظاهر.\nثم إن في الطريق الأولى زهيرًا الرواسي، وقد اختلفوا فيه؛ قال الذهبي في \" الميزان \":","vol":"12","page":134},{"text":"\" قال الدارقطني: مجهول. ووثقه آخرون \".\nقلت: وضعفه ابن عبد البر؛ كما في \" اللسان \"، ولم يحك توثيقه إلا عن ابن حبان، وهذا نفسه أشار إلى أن فيه ضعفًا في حفظه، وذلك بقوله فيه:\n\" يخطئ ويخالف \".\nفهو آفة الحديث أو شريك.\nوأما حكمي على الحديث بالبطلان وتعجبي من سكوت الذهبي والعسقلاني عن الحديث وراويه؛ فذلك ظاهر من وجوه، أهمها: أن الجنة ليست في الأرض وتحت (جب سليمان) ! وإنما هي في السماء، وهو من المعلوم من الدين بالضرورة.\nوالنصوص في ذلك كثيرة؛ كقوله تعالى: ﴿ولقد رآه نزلة أخرى. عند سدرة المنتهى. عندها جنة المأوى﴾، وهي في السماء السابعة؛ كما جاء في حديث أنس في \" صحيح البخاري \" وغيره، وانظر \" فتح الباري \" (٧ / ٢١٣)؛ فإن آدم ﵇ أهبط من الجنة التي وعد بها المتقون، على القول الصحيح، وفي الحديث الصحيح:\n\". . فإذا سألتُمُ اللهَ؛ فاسألوه الفردوسَ؛ فإنها أوسط الجنة - أو أعلى الجنة -، فوقه عرش الرحمن \".\nرواه البخاري وغيره، وهو مخرج في \" الصحيحة \" (٩٢١ - ٩٢٢) .\nفكيف يصح أن تكون تلك الشجرة من الجنة وهي في الجب؟ !\nوحديث الترجمة؛ عزاه السيوطي في \" الجامع الكبير \" لابن عساكر وحده!","vol":"12","page":135},{"text":"<span data-type=\"title\" id=toc-5594>٥٥٧٢ </span>- (كانَ يُشِيرُ بإصْبَعِهِ إذا دَعَا، ولا يُحَرِّكُها) .\nشاذ أو منكر (بنفي التحريك) . أخرجه أبو داود وغيره من طريق زياد بن سعد عن محمد بن عجلان عن عامر بن عبد الله عن عبد الله بن الزبير مرفوعًا.\nقلت: وهذا إسناد حسن لو سلم من المخالفة في موضعين من سنده:\nالأول: أن زياد بن سعد - وإن كان ثقة؛ فقد - خالفه أربعة من الثقات؛ كلهم رووه عن ابن عجلان به؛ دون قوله: \" ولا يحركها \".\nرواه مسلم وغيره، وقد خرجت رواياتهم في \" ضعيف أبي داود \" (١٧٥) .\nوالآخر: أن ابن عجلان قد خالفه في هذه الزيادة ثلاثة من الثقات، وهم:\nعثمان بن حكيم، ومخرمة بن بكير، وعمرو بن دينار؛ فقالوا: عن عامر بن عبد الله\nبه؛ دون الزيادة.\nوإن مما لاشك فيه: أن كل واحد من هؤلاء الثلاثة أوثقُ وأحفظُ عند العلماء من ابن عجلان، فتكون روايته المخالفة لأحدهم شاذة أو منكرة، فكيف إذا خالفهم جميعًا، فكيف إذا وافقهم في رواية الأربعة عنه، فقد سميناهم لك آنفًا؟ !\nولذلك؛ قال ابن القيم:\n\" في صحة هذه الزيادة نظر \".\nومما لاشك فيه أيضًا لدى أهل العلم بهذا الفن أن المخالفة والشذوذ يثبت بأقل مما بينا.\nومن الظاهر أن النووي لما صححه في \" المجموع \" (٣ / ٤٥٤) لم يتنبه لهذه المخالفة. وكذلك مَنْ قواه في التعليق على \" شرح السنة \" (٣ / ١٧٨) !","vol":"12","page":136},{"text":"وإن مما يؤكد ذلك؛ عدم ورود هذه الزيادة في شئ من أحاديث إشارته ﷺ في التشهد، وهي كثيرة، وبعضها في \" صحيح مسلم \" كما يأتي، وانظر \" مجمع الزوائد \" (٢ / ١٣٩ - ١٤٠) .\nمن ذلك: حديث ابن عمر ﵁:\nأن النبي ﷺ كان إذا جلس] في التشهد [في الصلاة؛ وضع يده على ركبتيه، ورفع إصبعه اليمنى التي تلي الإبهام، فدعا بها، ويده اليسرى على ركبته باسطها عليها.\nرواه مسلم وغيره، وهو مخرج في \" صحيح أبي داود \" (٩٠٧) من رواية مالك عن\nمسلم بن أبي مريم عن علي بن عبد الرحمن عن ابن عمر.\nوتابعه جماعة عن الحميدي في \" مسنده \" (٢٨٧ / ٦٤٨) عن ابن أبي مريم، وتابع هذا عند مسلم وغيره: عبيدُ الله بنُ عمر عن نافع عن ابن عمر، والسياق له، والزيادة التي بين المعكوفتين لابن أبي مريم.\nوقد رواه عنه كثير بن زيد، فخالف في إسناده وزاد في متنه نفي التحريك.\nأخرجه ابن حبان في \" الثقات \" في ترجمة ابن أبي مريم - من أتباع التابعين - من طريق\nأبي عامر العقدي: ثنا كثير بن زيد عن مسلم بن أبي مريم عن نافع عن ابن عمر:\nأنه كان يضع يده اليمنى على فخذه اليمنى، ويده اليسرى على ركبته اليسرى، ويشير بإصبعه ولا يحركها، ويقول: إنها مذبة الشيطان، ويقول: كان رسول الله ﷺ يفعله.","vol":"12","page":137},{"text":"قلت: وكثير بن زيد مختلف فيه، وبالكاد أن يبلغ حديثه مرتبة الحسن، وهذا عند\nالتفرد، وأما عند المخالفة؛ فلا يحتج به، ولذلك؛ قال الحافظ في \" التقريب \":\n\" صدوق سئ الحفظ \".\nويبدو لي أنه أصابه سوء حفظ في روايته لهذا الحديث سندًا ومتنًا.\nأ - أما السند؛ فإنه خالف مالكًا - وهو جبل في الحفظ - في شيخ ابن أبي مريم؛ فجعله نافعًا! وهو عند مالك: علي بن عبد الرحمن، ونافع؛ إنما هو شيخ عبيد الله بن عمر كما تقدم، فكأنه اختلط عليه أحد الشيخين بالآخر.\nب - وأما المتن؛ فزاد فيه: \" ولا يحركها \"، فهي زيادة منكرة؛ لتفرد كثير بن زيد\nبها؛ خلافًا لرواية نافع وعلي بن عبد الرحمن عند مسلم وغيره كما سبق.\nوإن مما يؤكد ذلك أن كثيرًا لم يثبت عليها، فقد قال أبو أحمد الزبيري: ثنا كثير بن زيد عن نافع قال: كان ابن عمر. . . (فذكره)، وأشار بإصبعه وأتبعها بصره، ثم قال: قال رسول الله ﷺ:\n\" لهي أشد على الشيطان من الحديد. يعني السبابة \".\nأخرجه أحمد (٢ / ١١٩)، والبزار (١ / ٢٧٢ / ٥٦٣)، وقال:\n\" تفرد به كثير بن زيد عن نافع، وليس عنه إلا هذا \".\nوأبو أحمد الزبيري؛ ثقة ثبت، فيبدو أن كثيرًا كان - لسوء حفظه - يذكر هذه الزيادة تارة، ولا يذكرها أخرى، وهو الصواب إن شاء الله تعالى؛ لما سبق، ولأنه صح التحريك من حديث وائل بن حجر بلفظ:","vol":"12","page":138},{"text":"\" فرأيته ﷺ يحركها يدعو بها \".\nوهو مخرج في \" صحيح أبي داود \" (٧١٧) .\nثم رأيت في \" مسند الروياني \" (٢ / ٤٢٣ / ١٤٣٩) رواية مناقضة لرواية ابن حبان\nبلفظ:\n\" تحريك الإصبع في الصلاة مذعرة للشيطان \".\nلكن راويه عن كثير (محمد بن عمر)، وهو الواقدي متروك.\n<span data-type=\"title\" id=toc-5595>٥٥٧٣ </span>- (انطَلِقْ إلى السُّوقِ واشْتَرِ له نَعْلًا، ولا تَكُنْ سَوْدَاءَ، واشْتَرِ له خَاتمًا، ولْيَكُنْ فَصُّهُ عقيقًا؛ فإنهُ مَنْ تَخَتَّمَ بالعَقِيقِ لم يُقْضَ له إلا الذي هو أَسْعَدُ) .\nموضوع. أخرجه ابن حبان في ترجمة نوفل الآتي في كتابه \" الثقات \" (أتباع التابعين)\nمن طريق محمد بن أيوب بن سويد: حدثني أبي: حدثني نوفل بن الفرات عن القاسم بن محمد عن عائشة قالت:\nأتى بعض بني جعفر إلى النبي ﷺ فقال: بأبي أنت وأمي يا رسول الله! أرسل معي من يشتري لي نعلًا وخاتمًا. فدعا النبي ﷺ بلالًا، فقال:\n. . . فذكره، وقال:\n\" البلية في هذا الخبر من محمد بن أيوب؛ لأن نوفلًا كان ثقة، وكان محمد بن أيوب يضع الحديث، وهذا الحديث موضوع \".\nقلت: وذكر له في \" الضعفاء \" (٢ / ٢٩٩ - ٣٠٠) أحاديث أخرى موضوعة.","vol":"12","page":139},{"text":"وأقره الحافظ في \" اللسان \" على وضعها، كما أقره على وضع هذا أيضًا. وأورده\nابن الجوزي في \" الموضوعات \" (٢ / ٥٨)، وأعله بأبي محمد هذا أيضًا، فقال:\n\" فأما أبوه أيوب؛ فقال ابن المبارك: ارم به. وقال يحيى: ليس بشئ. وقال النسائي: ليس بثقة \".\nوأقره السيوطي في \" اللآلي \" (٢ / ٢٧٢)؛ لكنه ذكر للشطر الأخير منه شاهدًا عزاه للبخاري في \" التاريخ \": حدثنا أبو عثمان سعيد بن مروان: حدثنا داود بن رشيد: حدثنا هشام بن ناصح عن سعيد بن عبد الرحمن عن فاطمة الكبرى: قال رسول الله ﷺ:\n\" من تختم بالعقيق. . . \" إلخ. وقال السيوطي:\n\" وهذا أصل] أصيل في الباب [، وهو أمثل ما ورد في الباب \".\nوأقره ابن عراق في \" تنزيه الشريعة \" (٢ / ٢٧٦)، والزيادة استدركتها منه.\nوفي ثبوت هذا الشاهد وجعله أصلًا أصيلًا نظر عندي؛ لأسباب:\nأولًا: هشام هذا؛ لم أجد له ترجمة؛ إلا عند البخاري في \" التاريخ \" (٣ / ٢ / ١٩٦) برواية ابن رشيد هذا عنه عن سعيد بن عبد الرحمن عن فاطمة الصغرى. ولم يزد؛ فلم يذكر الحديث، ولا إسناده إلى داود.\nفلعل ذلك في بعض النسخ من \" التاريخ \"، أو أنه عنى به \" التاريخ الأوسط \"، وهو غير مطبوع، وليس هو في \" التاريخ الصغير \" أيضًا؛ فإني قد راجعته في مظانه منه، فلم\nأجده.\nوعليه؛ فهشام المذكور مجهول أو شبه المجهول. والله تعالى أعلم.","vol":"12","page":140},{"text":"ثانيًا: شيخه سعيد بن عبد الرحمن؛ لم أعرف من هو.\nثالثًا: فاطمة الكبرى هي بنت النبي ﷺ، ولا أدري إذا كان سعيد قد سمع منها، هذا إذا كانت الكبرى كما في نقل السيوطي، وأما إذا كانت الصغرى كما في \" تاريخ البخاري \"؛ فيكون الإسناد مرسلًا؛ لأنها فاطمة بنت الحسين بن علي ابن أبي طالب ﵃، فهي تابعية، فيكون الحديث مرسلًا. فهو علة أخرى فيه. والله ﷾ أعلم.\nهذا؛ وقد تقدمت أحاديث أخرى في فضل التختم بالعقيق، وكلها باطلة، كما سبق بيانه بالأرقام (٢٢٦ - ٢٣٠) .\n<span data-type=\"title\" id=toc-5596>٥٥٧٤ </span>- (ما زالَ يَقْنُتُ في الفَجْرِ حتَى فَارَقَ الذئيا) .\nمنكر. أخرجه عبد الرزاق في \" المصنف \" (٣ / ١١٠ / ٤٩٦٤)، ومن طريقه أحمد (٣ / ١٦٢)، وكذا الدارقطني في \" سننه \" (٢ / ٣٩) عن أبي جعفر الرازي عن الربيع بن أنس عن أنس بن مالك قال:. . . فذكره مرفوعًا.\nوتابعه: أبو نعيم قال: ثنا أبو جعفر الرازي به.\nأخرجه الطحاوي في \" شرح المعاني \" (١ / ١٤٣)، والدارقطني أيضًا، والحاكم في غير \" المستدرك \"، وعنه البيهقي في \" سننه \" (٢ / ٢٠١)، وكذا البغوي في \" شرح السنة \" (٣ / ١٢٣)، ولفظه: عن الربيع بن أنس قال:\nكنت جالسًا عند أنس بن مالك، فقيل له: إنما قنت رسول الله ﷺ شهرًا؟\nفقال:. . . فذكره.\nوأخرجه ابن الجوزي في \" العلل المتناهية \" (١ / ٤٤٤ / ٧٥٣) من طريق","vol":"12","page":141},{"text":"عبد الرزاق المتقدمة، ومن طريق النعمان بن عبد السلام أن أبا جعفر أخبرهم به نحوه، وقال:\n\" حديث لا يصح، قال أحمد: أبو جعفر الرازي مضطرب الحديث. وقال ابن حبان: ينفرد بالمناكير عن المشاهير \".\nقلت: وقال فيه الحافظ في \" التقريب \": \" صدوق سيئ الحفظ، خصوصًا عن مغيرة \".\nوإن مما يدل على سوء حفظه: اضطرابه في روايته لهذا الحديث، فهو يذكر فيه صلاة الصبح تارة، كما تقدم، وتارة أخرى لا يذكرها؛ فقال خالد بن يزيد: حدثنا أبو جعفر الرازي. . . فذكره عن الربيع قال: سئل أنس عن قنوت النبي ﷺ أنه قنت شهرًا، فقال: ما زال النبي ﷺ يقنت حتى مات.\nأخرجه ابن جرير الطبري في \" تهذيب الآثار \" (٢ / ٣٠) .\nوخالد بن يزيد هذا؛ هو صاحب اللؤلؤ؛ كما في \" الجرح والتعديل \" (١ / ٢ / ٣٦١) لابن أبي حاتم، قال:\n\" سئل عنه أبو زرعة؟ فقال: ليس به بأس \".\nوتابعه؟ يحيى بن أبي بكير ثنا أبو جعفر. . . بلفظ:\n\" قنت [ﷺ] حتى مات، وأبو بكر حتى مات، وعمر حتى مات \".\nأخرجه البزار (١ / ٢٦٩)","vol":"12","page":142},{"text":"ويحيى هذا؛ ثقة، من رجال الشيخين. وتارة أخرى يذكر الصبح؛ لكن لا يذكر الموت، ويزيد في الحق، ويخالف في شيخه، فيقول: عن عاصم عن أنس قال: قنت رسول الله ﷺ في الصبح بعد الركوع، يدعو على أحياء من أحياء العرب، وكان قنوته قبل ذلك وبعده قبل الركوع.\nأخرجه عبد الرزاق أيضًا (٣ / ٩ ٠ ١ / ٤٩٦٣)، ومن طريقه الحازمي في \" الاعتبار في الناسخ والمنسوخ من الآثار \" (ص ٧١) .\nوهو بهذا المعنى محفوظ عن عاصم؛ فقد أخرجه البخاري وغيره من طريق أخرى عن عاصم أتم منه.\nرواه البخاري (١٠٠٢) بلفظ:\n\" قنت بعد الركوع شهرًا يدعو عليهم. . . \". ولم يذكر الصبح. وهو مخرج في \" الإرواء \" (٢ / ١٦٢) .\nلكن له طرق أخرى عن أنس، في بعضهما ذكر الصبح، فراجع المصدر المذكور إن شئت.\nوالطرق المشار إليها بلغت سبعة طرق عن أنس، ليس فيها ما في حديث أبي جعفر الرازي من الاستمرار على القنوت في الصبح حتى فارق الدنيا؛ بل في بعضها ما يخالفه كرواية أنس بن سيرين عن أنس بن مالك بلفظ:","vol":"12","page":143},{"text":"\" قنت شهرًا بعد الركوع في صلاة الفجر يدعو على بني عصية \".\nرواه مسلم وغيره. ونحوه من طريق عبد العزيز بن صهيب عنه عند البخاري.\nفقد تبين أن أحدًا من الرواة السبعة لم يذكر ما في حديث الترجمة، ولا يشك ذو بصيرة بهذا العلم أن النكارة تثبت بأقل مما ذكرنا، فلا يكاد عجبي ينتهي من تصحيح ابن جرير الطبري لهذا الحديث وهو من الأمثلة الكثيرة عندي على أنه من المتساهلين في التصحيح، وأما الحاكم ومن نحا نحوه فهو مشهور بذلك؛ فقد قال عقب الحديث كما في \" البيهقي \":\n\" هذا حديث صحيح سنده، ثقة رواته \"! كذا في نقله عنه، وأما البغوي فقال:\n\" قال الحاكم: وإسناد هذا الحديث حسن \"!\nوهذا - وإن كان خطأ أيضا؛ فهو - أقرب من الذي قبله. وأبعد عن الصواب من كل ما سبق قول النووي - عفا الله عنا وعنه - في \" المجموع \" (٣ / ٥٠٤) عقب الحديث:\n\" حديث صحيح، رواه جماعة من الحفاظ وصححوه، وممن نص على صحته الحافظ أبو عبد الله محمد بن علي البلخي، والحاكم أبو عبد الله في مواضع من كتبه، والبيهقي، ورواه الدارقطني من طرق بأسانيد صحيحة: \"!\nقلت: وهذه مجازفة عجيبة من الإمام النووي ما أحببتها له ﵀ فإن الطرق التي أشار إليها بعيدة عن الصحة بعدَ المشرقين، لا سيما وهي في الحقيقة - بعد طريق أبي جعفر الرازي - طريق واحد؛ لأنها كلها تدور على عمرو بن عبيد","vol":"12","page":144},{"text":"عن الحسن عن أنس، كما سيأتي.\nوهذا اصطلاح خاص للنووي ﵀ في كثير من كتبه؛ أنه يقول هذا القول في الحديث الذي ليس له إلى صحابيه إلا طريق واحدة، لمجرد أن له طرقًا إلى أحد رواته كما كنت بينت ذلك في مقدمة تحقيقي لكتابه \" رياض الصالحين (ص - ي - ل) مؤيدًا ذلك بالنقل عن الحافظ ابن حجر العسقلاني، فليراجعه من شاء المزيد من التحقيق.\nفهذه الطريق: أخرجها الطحاوي (١ / ١٤٣) عن عبد الوارث، والدارقطني عن عبد الرزاق وقريش بن أنس جميعًا عن عمرو بن عبيد، وفي رواية عن قريش: ثنا إسماعيل المكي وعمرو بن عبيد عن الحسن عن أنس.\nوهذه الرواية أخرجها البزار أيضًا في \" مسنده \" (١ / ٢٦٩ - كشف الأستار) وقال:\n\" هكذا رواه إسماعيل وعمرو بن عبيد عن الحسن عن أنس، ورواه محمد بن سيرين وأبو مجلز وقتادة عن أنس: أن النبي ﷺ قنت شهرًا. وهؤلاء أثبات، وإسماعيل لين، وعمرو يستغنى عن ذكره لسوء مذهبه \".\nقلت: وإسماعيل؛ هو ابن مسلم المكي، وهو ضعيف الحديث، كما في \" التقريب \".\nوعمرو بن عبيد؛ هو المعتزلي المشهور، كان داعية إلى البدعة. قال الحافظ:\n\" اتهمه جماعة مع أنه كان عابدًا \".\nقلت: فيُتعجب منه كيف ذكر حديثه هذا شاهدًا لحديث الترجمة في","vol":"12","page":145},{"text":"\" التلخيص الكبير \" (١ / ٢٤٥)، وهو يعلم أن مثله لا يستشهد به لشدة ضعفه! وكأنه استدرك ذلك على نفسه بعد أن ذكر أن بعض الرواة غلط فقال: \" عن عوف \" بدل: \" عن عمرو \"؛ قال:\n\" فصار ظاهر الحديث الصحة، وليس كذلك، بل هو من رواية عمرو - وهو ابن عبيد - رأس القدرية، ولا يقوم بحديثه حجة \"!\nقلت: وكذلك يتعجب من الحافظ الهيثمي حيث قال في \" مجمع الزوائد \" (٢ / ١٣٩):\n\" رواه البحار، ورجاله موثقون \"!\nفإن أحدًا من الأئمة لم يوثق إسماعيل المكي؛ بل تركه جمع، منهم الخطيب في \" الكفاية \" (٣٧٢)، ومثله - بل شر منه - عمرو بن عبيد؛ فقد كذبه بعضهم.\nوقد وجدت للحديث طريقًا أخرى لم أر أحدًا من المخرجين ذكرها، وإن كانت مما لا يفرح به ولا يتقوى بها.\nأخرجها الإسماعيلي في \" معجمه \" من طريق وهيب بن محمد بن عباد ابن صهيب: أخبرنا حسين بن حكيم البصري: حدثنا السري بن عبد الرحمن عن أيوب عن الحسن عن محمد عن أنس به.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون أيوب لم أجد لهم ترجمة؛ سوى السري بن عبد الرحمن، فالظاهر أنه الذي في \" تاريخ البخاري \" (٢ / ٢ / ١٧٥) و\" جرح ابن أبي حاتم \" (٢ / ١ / ٢٨٢):","vol":"12","page":146},{"text":"كسري بن عبد الرحمن؛ حجازي، روى عن عباد بن حمزة بن عبد الله بن الزبير، روى عنه موسى بن يعقوب الزمعي \". ولم يذكرا فيه جرحًا ولا تعديلًا.\nوذكر ابن أبي حاتم (١ / ٢ / ٥١):\n\" الحسين بن حكيم البلخي، روى عن سفيان بن عيينه، روى عنه علي بن ميسرة الهمداني الرازي \".\nقلت: فيحتمل أن يكون هو هذا الراوي عن السري، ويكون (البصري) محرفًا من (البلخي)، أو العكس، أو هو بصري بلدي. والله أعلم.\nهذا؛ ولقد أنصف البيهقي بعض الشيء حيث قال عقب رواية إسماعيل وعمرو بن عبيد (٢ / ٢٠٤ (:\n\" إلا أنا لا نحتج بإسماعيل المكي، ولا بعمرو بن عبيد \".\nولكنه أبعد النجعة حيث أتبعها بقوله:\n\" ولحديثهما هذا شواهد عن النبي ﷺ، ثم عن خلفائه ﵃ \".\nثم ساقها وادعى صحتها، وقد رد ذلك عليه ابن التركماني في \" الجوهر النقي \" وأطال البحث فيه، وعلى فرض الصحة فهي كلها شواهد قاصرة؛ لأن غاية ما فيها القنوت في الفجر وليس ذلك موضع بحث أو شك، وإنما هو قوله: \" حتى فارق الدنيا كما تقدم، ولعل الحافظ ابن حجر أشار إلى هذا كله بقوله في \" الدراية \" (١ / ١٩٦):\n\" وذكر له البيهقي شواهد فيها مقال \".","vol":"12","page":147},{"text":"وإنما يصح أن يذكر له شاهدا من حيث المعنى، وليس المبنى: ما أخرجه الدارقطني (٢ / ٤١ / ٢٠) من طريق محمد بن مصبح بن هلقام البزاز: حدثنا أبي: ثنا قيس عن أبان بن تغلب عن سعيد بن جبير عن ابن عباس قال:\n\" ما زال رسول الله ﷺ يقنت حتى فارق الدنيا \".\nلكنه - كما ترى - لم يذكر الفجر، فهو شاهد قاصر أيضًا مع وهاء إسناده، كما أشار إلى ذلك الدارقطني عقبه بقوله:\n\" خالفه إبراهيم بن أبي حرة عن سعيد \".\nثم ساق إسناده إليه عن سعيد قال: أشهد أني سمعت ابن عباس يقول:\n\" إن القنوت في صلاة الصبح بدعة \". لكن في الطريق إلى إبراهيم متروك كما قال البيهقي، وهو مخرج في \" الإرواء \" (٤٣٦) . فالأولى معارضته بما صح من طرق عن سعيد بن جبير وغيره عن ابن عباس أنه:\nكان لا يقنت في صلاة الصبح.\nأخرجه ابن أبي شيبة (٢ / ٣٠٩، ٣١١) وعبد الرزاق (٣ / ١٠٧)، والطبري (٢ / ٣٧، ٣٨، ٣٩)، والطحاوي (١ / ٤٨ ١) بأسانيد صحيحة عنه.\nوكذلك صح عن سعيد بن جبير أنه: كان لا يقنت في صلاة الفجر.\nأخرجه ابن أبي شيبة (٢ / ٣١٠، ٣١١)، والطبري (٢ / ٤٠) من طرق","vol":"12","page":148},{"text":"صحيحة أيضا عنه. وفي رواية للطبري عن أبي بشر قال: سألت سعيد بن جبير عن القنوت؟ فقال:\n\" بدعة \". وفي لفظ:\n\" لا أعلمه \".\nقلت: فلو كان الشاهد المذكور ثابتًا عن سعيد بن جبير وابن عباس؛ لكانا كلاهما عمل به. فذلك دليل قاطع على بطلان الشاهد المذكور. وهذا لو كان إسناده قائمًا، فكيف وهو واه بمرة؛ فإن محمد بن مصبح وأباه؛ قال الذهبي في \" الميزان \":\n\" لا أعرفهما \".\nوقيس بن الربيع فيه ضعف، وقد جاء عنه نقيض ما روى عنه هذان المجهولان؛ فقال الحافظ ابن حجر عقب قوله المتقدم في عمرو بن عبيد وطعنه في حديثه:\n\" ويعكر على هذا ما رواه الخطيب من طريق قيس بن الربيع عن عاصم بن سليمان: قلنا لأنس:\nإن قومًا يزعمون أن النبي ﷺ لم يزل يقنت في الفجر؟ فقال:\nكذبوا؛ إنما قنت شهرًا واحدًا يدعو على حي من أحياء المشركين.\nوقيس وإن كان ضعيفًا لكنه لم يتهم بكذب.\nوروى ابن خزيمة في \" صحيحه \" من طريق سعيد عن قتادة عن أنس:","vol":"12","page":149},{"text":"أن النبي ﷺ لم يكن يقنت؛ إلا إذا دعا لقوم، أو دعا على قوم.\nفاختلفت الأحاديث عن أنس واضطربت فلا يقوم بمثل هذا حجة.\nقلت: ويعكر أيضًا على حديث الترجمة وما في معناه: ما أخرجه الطبراني في (المعجم الكبير) (١ / ٢٤٥ / ٦٩٣) من طريق غالب من فرقد الطحان قال:\nكنت عند أنس بن مالك شهرين، فلم يقنت في صلاة الغداة.\nوغالب هذا؛ لم أجد من ترجمه، وكذا قال الهيثمي (٢ / ١٤٧) في حديث آخر له عن أنس.\nوأما قول المعلق على (نصب الراية) (٢ / ١٣٢):\n(وقال النيموي: إسناده حسن) !\nفهو تحسينٌ انتصارًا لمذهبه الحنفي؛ نكاية بمخالفيه الذين انتصروا لمذهبهم الشافعي بتصحيح حديث الترجمة، وهكذا يضيع الحق بسبب التعصب المذهبي؛ والله تعالى هو المحمود على أن عافانا منه، ورزقنا حب السنة ونصرتها، والتعصُّب لها وحدها، فلله الشكر على ما أعطى، وأسأله المزيد من فضله في الآخرة والأولى.\nوجملة القول: أن حديث الترجمة منكر لا يصح؛ لأنه ليس له طريق تقوم به الحجة، بل بعضها أشد ضعفًا من بعض، ثم هو إلى ذلك مخالف لما رواه الثقات عن أنس:\n(أنه ﷺ قنت في الصبح شهرًا) . كما تقدم. ولفظ ابن خزيمة:\nلم يكن يقنت إلا إذا دعا لقوم أو على قوم) .","vol":"12","page":150},{"text":"وله عنده في (صحيحه) (٦١٩) شاهد من حديث أبي هريرة، وإسناد كل منهما صحيح؛ كما قال الحافظ في (الدراية) (١ / ١٩٥)، وسبقه إلى ذلك ابن عبد الهادي؛ فقال: في (التنقيح): - كما في (نصب الراية) (٢ / ١٣٣) -:\n(وسند هذين الحديثين صحيح، وهما نص في أن القنوت مختص بالنازلة):\nوهو الذي نصره ابن القيم في (زاد المعاد) بأسلوب رائع وتحقيق متين. فليراجع من شاء المزيد من العلم، وهو الذي انتهى إليه الحافظ ابن حجر الشافعي - وهو من إنصافه وتنزيهه عن التقليد -؛ فقال في (الراية):\n(ويؤخذ من جميع الأخبار أنه ﷺ كان لا يقنت إلا في النوازل، وقد جاء ذلك صريحًا؛ فعند ابن حبان عن أبي هريرة. . .) . فذكر حديثه وحديث أنس المذكورين آنفًا.\n(تنبيهات):\nأولًا: حديث أبي هريرة هذا عزاه لابن حبان الزيلعيُّ أيضًا (٢ / ١٣٠)، ولم يورده الهيثمي في (موارد الظمآن) فلا أدري السبب!\nثانيًا حديث الترجمة عزاه الزيلعي وغيره للحاكم في (كتاب الأربعين) له؛ وعزاه الحافظ في (التلخيص) (ا / ٢٤٤) إليه في (كتاب القنوت) له؛ وكرر ذلك في موضع آخر يأتي الإشارة إليه قريبًا. فلعل الحاكم رواه في كلِّ من الكتابين المذكورين، ويكون ذلك هو سبب الاختلاف في النقل عنه مرتبةً، فالبيهقي نقل عنه التصحيح، والبغوي التحسين كما تقدم، فيكون التصحيح في أحد الكتابين المذكورين، والتحسين في الكتاب الآخر، والله ﷾ أعلم.\nثالثًا: ثم قال الحافظ:","vol":"12","page":151},{"text":"عزا هذا الحديثُ بعض الأئمة إلى مسلم؛ فوهم! وعزاه النووي إلى (المستدرك) للحاكم! وليس هو فيه، وإنما أورده وصححه في جزء مفرد في (القنوت)، ونقل البيهقي تصحيحه عن الحاكم، فظن الشيخ أنه في (المستدرك) .\nرابعًا: تقدم حديث عمرو بن عبيد وإسماعيل المكي من رواية جمع؛ منهم البزار، فلما خرجه الشيخ الأعظمي في تعليقه عليه (١ / ٢٦٩) قال:\nيعزه لأحمد؛ ولأن هذا لم يخرجه من هذا الوجه، وإنما رواه من طريق الرازي التي أخرجها البزار أيضًا، ولما علق عليه الأعظمي لم يعزه لأحمد، فهذا خطأ أيضًا، ظلمات بعضها فوق بعض، والظاهر أنه انقلب عليه تخريج الهيثمي للحديثين، فجعل ما لهذا لذاك وبالعكس!\nخامسًا: النيموي المتقدم ذكره، هو من كبار متعصبة الحنيفية في الهند، يدل على ذلك كتابه (آثار السنن) الذي رد عليه العلامة المحدث محمد بن عبد الرحمن المباركفوري مؤلف (تحفة الأحوذي) في كتابه (أبكار السنن)، بيّن فيه جهل النيموي بهذا العلم الشريف، وتضعيفه للأحاديث الصحيحة، وتصحيحه للأحاديث الضعيفة؛ اتباعًا للهوى وتعصبًا للمذهب. مثله الأعظمي المشار إليه آنفًا في بعض تآليفه.\n<span data-type=\"title\" id=toc-5597>٥٥٧٥ </span>- (الحِجَامَةُ يومَ الثُّلاثاءِ لِسَبْعَ عَشرةَ من الشهرِ دواءٌ لداءِ السَّنَةِ) .\nموضوع. أخرجه ابن سعد في (الطبقات (١ / ٤٤٨)، وابن جرير الطبري في (تهذيب الآثار) (٢ / ١١٦ / ١٣١٨)، والطبراني في (المعجم","vol":"12","page":152},{"text":"الكبير) (٢ - / ٢١٥ / ٤٩٩)، والبيهقي في (السنن الكبرى) (٩ / ٣٤٠) من طريق ابن عدي وهذا في (الكامل) (١٤٤ / ٢)؛ كلهم عن سلام بن سلم عن زيد العمي عن معاوية بن قرة عن معقل بن يسار مرفوعًا. وقال ابن جرير (٢ / ١٢٥):\n(سنده عندنا واهٍ، لا يثبت بمثله في الدين حجة، ولا نعلمه يصح) .\nوأشار إلى أن علته سلام المدائني - وهو الطويل -، وبه أعله البيهقي فقال:\n(هو متروك) .\nوبه أعله ابن الجوزي أيضًا، وقد أورده من طريق ابن عدي أيضًا في (الموضوعات) (٣ / ٢١٤)؛ لكنه أعله أيضًا بزيد العمي فقال: قال ابن حبان:\n(يروي أشياء موضوعة لا أصل لها، وحتى يسبق إلى القلب أنه المتعمد لها) .\nوأقره السيوطي في (الآلي) (٢ / ٤١٢)؛ لكنه تعقبه في حديث أنس الآتي بما لا ينهض؛ كما سأبينه إن شاء الله تعالى، وهو ما أخرجه ابن حبان في (الضعفاء) (١ / ٣٠٩) من طريق محمد بن الفضل عن زيد العمي عن معاوية ابن قرة عن أنس مرفوعًا:\n(من احتجم يوم الثلاثاء لسبع عشرة. . .)؛ الحديث مثله.\nأورده في ترجمة زيد العمي هذا، وأعله به وتبعه على ذلك ابن الجوزي، وقد رواه من طريقه؛ لكنه زاد على ابن حبان في الإعلال فقال:\n(ومحمد بن الفضل؛ قال أحمد: ليس بشيء؛ حديثه حديث أهل الكذب. وقال يحيى: كان كذابًا) .","vol":"12","page":153},{"text":"قلت: وهو محمد بن الفضل بن عطية المروزي، وقد قال فيه ابن حبان نفسه (٢ / ٢٧٨)\n(كان ممن يروي الموضوعات عن الأثبات، لا يحل كتابة حديثه إلا على سبيل الاعتبار، كان أبو بكر بن أبي شيبة شديد الحمل عليه) .\nقلت: وأنت إذا قابلت كلام ابن حبان هذا بكلامه المتقدم في زيد العمي تبين لك أنه أشد ضعفًا عنده من زيد العمي، فتعصيب الجناية في هذا الحديث به وإيراده في ترجمته أولى من إيراده في ترجمة العمي وتعصيب الجناية به، ولاسيما وقد قيل فيه:\n(صالح) . ولذلك؛ اقتصر الحافظ ابن حجر على قوله فيه:\n(ضعيف) . وأما ابن الفضل فقال فيه:\n(كذبوه) .\nقلت: فهو آفة هذا الحديث. وأما تعقيب السيوطي على ابن الجوزي بقوله في (اللآلي):\n(قلت: له متابع، أخرجه البيهقي في (سننه) بسنده عن هشيم عن زيد العمي به، قال: ورواه أبو جزي نصر بن طريف بإسنادين له عن أبي هريرة مرفوعًا) .\nقلت: لقد أساء السيوطي - ولا أقول: أخطأ - بهذا التعقيب من ناحيتين:\nالأولى: أن هشيمًا مدلس معروف بذلك حتى عند السيوطي في (تدريب الراوي) (١ / ٢٢٦)، وذكره الحافظ العسقلاني في المرتبة الثالثة من مراتب","vol":"12","page":154},{"text":"التدليس، وهي كما قال في المقدمة من (طبقات المدلسين):\n(مَنْ أكثر مِنَ التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع) .\nوإذا الأمر كذلك؛ فلا يجوز للسيوطي أن يجعل هشيمًا متابعًا لمحمد بن الفضل، إلا لو صرح بالتحديث؛ لأنه يوهم من لا علم عنده بهذه الصناعة أنها متابعة قوية؛ لأن هشيمًا معروف الثقة عند عامة المشتغلين بها بخلاف تدليسه؛ فقلّ من يعرفه أو يتذكره، بل إنه من المحتمل احتمالًا قويًا أن يكون سمعه من محمد بن الفضل ثم دَلَّسَه.\nوالأخرى: وهي أسوأ من الأولى: أنه لم ينقل كلام البيهقي بتمامه؛ بل بتر منه ما يدل صراحة أن ما رواه أبو جزي لا يصلح الاستشهاد به لشدة ضعفه، فقال البيهقي:\n(وهو متروك، لا ينبغي ذكره) .\nهذا هو تمام كلام البيهقي الذي نقله السيوطي عنه مبتورًا. عفا الله عنا وعنه بمنه وكرمه.\nولأبي جزي ترجمة سيئة جدًا في (الميزان) و(اللسان)، مما جاء فيها:\n(وقال النسائي وغيره: متروك. وقال يحيى: من المعروفين بوضع الحديث) .\nومن الغريب أن الشيخ ابن عراق في (تنزيه الشريعة) (٢ / ٣٦٠) أقر السيوطي على دعواه متابعة هشيم لمحمد بن الفضل! فيغلب على ظني الآن أنهما لم يتذكرا ما شرحته من تدليس هشيم، وعلى ذلك يحمل أيضًا ما كنت نقلته","vol":"12","page":155},{"text":"تحت هذا الرقم (١٤١٠) أن الذهبي جوّد إسناده! فإنه ممن وصف هشيمًا بالتدليس في (الكاشف)، بالإضافة إلى أنه ضعف زيدًا العمي كما نقلته عنه هناك.\nنعم قد وجدت شاهدًا لحديث الترجمة بلفظ حديث أنس المتقدم بزيادة:\n(وتسع عشرة، وإحدى وعشرين. . .)؛ دون قوله: (يوم الثلاثاء) .\nأخرجه أبو داود وغيره بسند حسن، كما هو مبين في (الصحيحة) برقم (٦٢٢) . فدل ذلك على بطلان ذكر: (الثلاثاء) فيه.\n(تنبيه): لقد نقل المناوي في كلامه ونقده لحديث الترجمة ما تقدم من تضعيف ابن جرير إياه، كما نقل مثله عن غيره، وعن ابن الجوزي أنه موضوع، ثم ذهل عن ذلك في كتابه الآخر (التيسير بشرح الجامع الصغير) فحسَّن إسناده! وهو وهم محض، فلا يغتر به.\n<span data-type=\"title\" id=toc-5598>٥٥٧٦ </span>- (مَنْ وافقَ منكم يومَ الثلاثاءِ لسبع عشرةَ مضتْ مِنَ الشَهرِ؛ فلا يُجَاوِزْها حتى يَحْتَجِمَ، فاحتَجِمُوا فيه) .\nموضوع. أخرجه الطبراني في (المعجم الكبير) (! ! / ١٦٢ / ١١٣٦٦)؛ وابن حبان في (الضعفاء) (٣ / ٥٨ / ٥٩)، ومن طريقه ابن الجوزي في (الموضوعات) (٣ / ٢١٤) عن نافع ابن هرمز عن عطاء عن ابن عباس قال:\nدخلت على رسول الله ﷺ وهو يحتجم يوم الثلاثاء، فقلت: هذا اليوم تحتجم؟ ! قال: (نعم، من وافق. . .) الحديث.\nأورده ابن حبان في ترجمة نافع هذا، وقال:","vol":"12","page":156},{"text":"(كان ممن يروي عن أنس ماليس من حديثه كأنه أنس آخر) . وقال ابن الجوزي:\n(هذا حديث لا يصح، أبو هرمز؛ قال يحيى: ليس بشيء، كذاب. وقال النسائي: لس بثقة. وقال الدارقطني: متروك) .\nوأقره السيوطي في (اللآلي) (٢ / ٤١٢) .\n(تنبيه): جاء الحديث في (مجمع الزوائد) (٥ / ٩٣) بهذا السياق؛ إلا الجملة الأخيرة منه: (فلا يجاوزها. . .)؛ فإنها فيه بلفظ:\n(فهو دواء لداء السنة) . وبعده قوله:\n(رواه الطبراني، وفيه زيد بن أبي الحواري العمي، وهو ضعيف، وقد ووثقه الدارقطني وغيره، وبقية رجاله رجال الصحيح) !\nوهذا خلط عجيب متنًا وتخريجًا! ولعله من الناسخ أو الطابع، وأرى أنه سقط منه شيء، ودخل عليه حديث في حديث، وإليك البيان:\nأولًا: لقد علق الناشر على قوله: (فهو)، فقال:\n«فهو) غير موجود في الأصل) .\nومعنى ذلك أنه: لما كان الكلام الأخير غير متصل بما قبله؛ زاد الناشر هذه اللفظة (فهو)؛ لربط الكلام بعضه ببعض، ففيه إشعار أن في الكلام سقطًا، فما هو؟\nوالجواب في الآتي:","vol":"12","page":157},{"text":"ثانيًا: قد جاءت هذه الجملة الأخيرة: (دواء لداء السنة) في حديث معقل ابن يسار الذي تقدم قبيل هذا، وجاء تخريجه أنه رواه الطبراني؛ كما رأيت بالأرقام، وعزاه إليه السيوطي في (الجامع الصغير)، ولما كان (المجمع) ملتزمًا إيراد أحاديث الطبراني الزائدة على الكتب الستة، فالمفروض أن يكون حديث معقل هذا فيه، والواقع ليس كذلك.\nثالثًا: لقد جاء فيه عقب حديث ابن عباس هذا أن فيه زيد بن أبي الحواري! وهذا خلاف الواقع كما رأيت في تخريجي إياه؛ وإنما هو في إسناد حديث معقل المشار إليه آنفًا.\nومن هذه الحقائق نستنتج ما يلي:\nلقد سقط من مطبوعة (مجمع الزوائد) شيئان:\nالأول: تمام حديث ابن عباس الذي هو قوله: (فلا يجاوزها. . .) إلخ، مع عزوه للطبراني وإعلاله بأبي هرمز.\nوالآخر: حديث معقل بن يسار بتمامه إلا الجملة الأخيرة منه الدالة عليه: (دواء لداء السنة) .\nوعليه؛ فقوله عقبها:\n(رواه الطبراني، وفيه زيد. . .) .\nإنما هو تخريج حديث معقل، وليس لحديث ابن عباس، وأن تخريج هذا سقط من (المجمع)، فوجب بيان ذلك والتنبيه عليه؛ حتى لا يشكل ذلك على أحد.\nومن العجيب أن لا ينبه على هذا صاحبنا الشيخ حمدي السلفي في تعلقيه","vol":"12","page":158},{"text":"على حديث معقل المشار إليه في (المعجم الكبير) حين نقل عن الهيثمي في تخريجه وإعلاله بزيد؛ وهو نقله عن المطبوعة من (المجمع) مشيرًا إلى الجزء والصفحة منه، وهو إنما وقع فيه عقب حديث ابن عباس كما بينه آنفًا! وتبعه على ذلك المعلق على تهذيب الآثار) !\n<span data-type=\"title\" id=toc-5599>٥٥٧٧ </span>- (رأيتُهُ كَبَّر في أيامِ التشريقِ من صلاةِ الظهرِ يوم النحرِ حتى خرجِ مِنْ مِنَىً، يُكَبِّرُ في دُبُرِ كُلِّ صلاةٍ) .\nضعيف جدًا. أخرجه الطبراني في (الأوسط) (ص / ١٥٨ / ٧٤١٧) من طريق سليمان بن داود الشاذكوني: ثنا عبد الواحد بن عبد الله الأنصاري: نا شرقي بن القطامي عن عمرو بن قيس عن مُحل بن وادعة عن شريح بن أبرهة قال:. . . فذكره مرفوعًا، وقال:\n(لا يروى عن شريح إلا بهذا الإسناد، تفرد به شرقي بن القطامي) .\nقلت: وبه أعله الهيثمي، فقال (٢ / ١٩٧):\n(رواه الطبراني في (الأوسط)، وفيه شرقي بن قطامي؛ ضعفه زكريا الساجي، وذكره ابن حبان في (الثقات)، وذكره ابن عدي في (الكامل» .\nكذا قال! ولا فائدة كبرى من قوله: (وذكره ابن عدي. . .)؛ ما دام أنه لم يذكر قوله فيه، هو:\n(ليس له من الحديث إلا نحو عشرة، وفي بعض ما رواه مناكير) .\nوقد ضعفه غير الساجي أيضًا، وكذبه شعبة واليوسفي. ومن مناكيره:","vol":"12","page":159},{"text":"(من استنجى من الريح؛ فليس منا) .\nوهو مخرج في (الإرواء) (١ / ٦٨ / ٤٩) .\nثم إن في إسناد الحديث عللًا أخرى لم يتعرض الهيثمي ليانها:\nأولًا: محل بن وداعة؛ لم أجده في شيء من كتب الرجال.\nثانيًا: عبد الواحد بن عبد الله الأنصاري؛ حاله كالذي قبله.\nثالثًا: الشاذكوني؛ متروك؛ مع حفظه؛ بل كذبه ابن معين وصالح جزرة، وغايرهما.\nلكنْ؛ لعل للحديث طريقًا أخرى إلى شرقي بن قطامي؛ فقد ذكره الحافظ في ترجمة شريح من رواية ابن قانع وأبي نعيم عنه، وقال:\n(وإسناده ضعيف) .\n<span data-type=\"title\" id=toc-5600>٥٥٧٨ </span>- (كان يُكبِّر في صلاةِ الفجرِ يومَ عرفةَ إلى صلاةِ العصْرِ من آخريِ أيامِ التشريقِ؛ حين يُسَلِّمُ من المكتوبات) .\nموضوع. أخرجه الطبراني في جزء (فضل عشر ذي الحجة) (ق١٣ / ١)، والدارقطني في (سننه) (٢ / ٤٩ / ٢٧)، والبيهقي (٣ / ٣١٥) عن عمرو بن شمر عن جابر عن أبي جعفر عن علي بن الحسين (وقال البيهقي: عن جابر عن عبد الرحمن بن سابط) عن جابر بن عبد الله قال:. . . فذكره. وقال البيهقي:\n(عن عمرو بن شمر، وجابر الجعفي؛ لا يحتج بهما) .\nقلت: عمرو؛ شَرٌّ منه؛ فقد كذبه بعضهم، وقال ابن حيان:","vol":"12","page":160},{"text":"\" رافضي، يشتم الصحابة، ويروي الموضوعات عن الثقات \". بل قال الحاكم:\n\" كان كثير الموضوعات عن جابر الجعفي، وليس يروي تلك الموضوعات\nالفاحشة عن جابر غيره \".\nوقد ساق له الذهبي في \" الميزان \" نماذج من أحاديثه التي أنكرت عليه، هذا\nأحدها.\nوفي رواية للدارقطني (٢٩) من طريق نائل بن نجيح عن عمرو بن شمر عن\nجابر عن أبي جعفر وعبد الرحمن بن سابط عن جابر بن عبد الله بلفظ:\nكان إذا صلى الصبح من غداة عرفة يقبل على أصحابه فيقول: \" على\nمكانكم \" ويقول:\n\" الله أكبر الله أكبر الله أكبر، لا إله إلا الله، الله أكبر ولله الحمد، فيكبر من\nغداة عرفة إلى صلاة العصر من آخر أيام التشريق \".\nوبالإضافة إلى سوء حال عمرو بن شمر، فقد اختلف عليه في إسناده على وجوه\nتقدم الإشارة إلى بعضها، وهذا وجه آخر يرويه نائل بن نجيح، وهو ضعيف. وسائر\nالوجوه قد ذكرها الزيلعي في \" نصب الراية \" (٢ / ٢٢٤)، وفيما ذكرنا كفاية.\n<span data-type=\"title\" id=toc-5601>٥٥٧٩ </span>- (مَنْ لَقِيَ اللَّهَ وَهُوَ لَا يُشْرِكُ بِهِ شَيْئًا؛ دَخَلَ الْجَنَّةَ، وَلَمْ تَضُرَّ\nمَعَهُ خَطِيئَةٌ كَمَا لَوْ لَقِيَهُ وَهُوَ مُشْرِكٌ بِهِ دَخَلَ النَّارَ وَلَمْ يَنْفَعْهُ مَعَهُ حَسَنَةٌ) .\nضعيف.\nأخرجه أحمد (٢ / ١٧٠): ثنا أبو أحمد وأبو نعيم قالا: ثنا\nسفيان عن إبراهيم بن محمد بن المنتشر عن أبيه - هذا في حديث أبي أحمد\nالزبيري - قال:","vol":"12","page":161},{"text":"نزل رجل على مسروق، فقال: سمعت عبد الله بن عمرو يقول: سمعت\nرسول الله ﷺ يقول:. . . فذكره. قال أبو نعيم في حديثه:\nجاء رجل أو شيخ من أهل المدينة، فنزل على مسروق، فقال: سمعت\nعبد الله بن عمرو يقول: قال رسول الله ﷺ:\n\" مَنْ لَقِيَ اللَّهَ لَا يُشْرِكُ بِهِ شَيْئًا؛ لَمْ تَضُرَّهُ مَعَهُ خَطِيئَةٌ، وَمَنْ مَاتَ وَهُوَ يُشْرِكُ\nبِهِ لَمْ يَنْفَعْهُ مَعَهُ حَسَنَةٌ \".\nقال عبد الله (هو ابن الإمام أحمد):\n\" والصواب ما قاله أبو نعيم \".\nوأخرجه ابن جرير في \" تهذيب الآثار \" (٢ / ١٦٥ / ١٤٣٩) من طريقين\nآخرين عن أبي أحمد - وهو الزبيري -، ثم من طريق معاوية بن هشام عن سفيان.\nبه، ولفظه:\n\" نزل شيخ على مسروق من أهل المدينة، فحدثه عن عبد الله بن عمرو. . . \"\nإلخ.\nولفظ أبي أحمد الزبيري قال:\n\" نزل عليه مسروق ضيفًا فقال: سمعت عبد الله بن عمرو يقول:. . \".\nقلت: وهو بهذا اللفظ مخالف للفظه عند أحمد، وللفظ أبي نعيم ومعاوية بن\nهشام؛ فإن ألفاظهم متفقة على أن مسروقًا هو المُضِيفُ، والرجل هو الضيف؛\nبخلاف هذا اللفظ. فيمكن أن يكون قد سقط من الناسخ أو الطابع لـ \" التهذيب \"\nذكر الرجل، فيكون الأصل \" نزل [رجل] على مسروق ضيفًا \". وبذلك يتفق","vol":"12","page":162},{"text":"هذا اللفظ مع الألفاظ الأخرى.\nثم إن ظاهر هذه الألفاظ أن القائل: \" سمعت عبد الله بن عمرو \"، والمحدث\nعنه: إنما هو الرجل الذي لم يسلم، وليس مسروقًا كما جزم به الشيخ أحمد شاكر\n﵀ في تعليقه على \" المسند \" (١٠ / ١٢٢ - ١٢٣)، دون حجة ملزمة\nمقنعة! بل هو خلاف الظاهر؛ لأن كلام محمد بن المنتشر إنما هو عن نزول\nالرجل على مسروق، وقوله: \" سمعت عبد الله بن عمرو \"؛ فإعادة الضمير المستتر\nلـ \" فقال \" إلى أقرب مذكور - الذي هو مسروق -؛ خلاف ما يقتضيه سياق الكلام\nوالأسلوب العربي الذي أفهمه. أقول هذا وأنا متذكر لأصلي الأعجمي! ولكن\n﴿لا يكلف الله نفسًا إلا وسعها﴾ . على أنه قد سبقني إلى هذا الفهم وجرى\nعليه الحافظ الهيثمي - وما يدريني لعله مستعرب مثلي -؛ فإنه ابتدأ الحديث في\n\" المجمع \" (١ / ١٩) بقوله:\n\" وعن رجل قال: \" سمعت عبد الله بن عمرو بن العاص. . . \". فساق\nالحديث، وقال:\n\" رواه أحمد والطبراني في \" الكبير \" ورجاله رجال الصحيح؛ ما خلا\nالتابعي؛ فإنه لم يسمَّ، ورواه الطبراني فجعله من رواية مسروق عن عبد الله بن\nعمرو \".\nقلت: رواية الطبراني هذه لا أدري حال إسنادها؛ فإن الجزء الذي فيه مسند\nابن عمرو من \" معجم الطبراني الكبير \" لم يطبع بعد، ولا أستبعد أن تكون كرواية\nأبي أحمد الزبيري عند ابن جرير؛ فإنها صريحة بما قال الهيثمي، ولكن قد علمت\nما فيها من الشذوذ والمخالفة للروايات الأخرى.","vol":"12","page":163},{"text":"وإلى أن يتبين لنا حال رواية الطبراني هذه، نتوقف عن الحكم على هذا\nالإسناد بصحة أو ضعف.\nثم وقفت - والحمد لله - على رواية الطبراني، ساقها السيوطي في \" اللآلي \"\n(١ / ٤٤): قال الطبراني: حدثنا محمد بن إسحاق بن راهويه: حدثنا أبي:\nوأنبأنا يحيى بن أليمان: حدثنا سفيان عن إبراهيم بن محمد بن المنتشر عن أبيه\nعن مسروق قال: سمعت عبد الله بن عمرو فذكره. . . مرفوعًا بلفظ:\n\" لا يضر مع الإسلام ذنب، كما لا ينفع مع الشرك عمل \".\nوأخرجه أبو نعيم في \" الحلية \" (/ ١٠٨) من طريق أخرى عن إسحاق\nبه. وقال:\n\" تفرد به يحيى بن عمان، وقال غير يحيى: نزل رجل على مسروق فقال:\nسمعت عبد الله بن عمر [و] يقول. . . \".\nقلت: يشير إلى رواية أبي نعيم ومن تابعه عند أحمد وغيره. وهو يريد بذلك\nإعلال رواية يحيى المصرحة بسماع مسروق للحديث من جهة، وبإسقاطه ذكر\nالرجل من جهة أخرى، وكذلك فعل الطبراني؛ فقال - كما في \" اللآلي \" -:\n\" هكذا رواه يحيى بن اليمان، وخالفه الناس؛ حدثنا علي بن عبد العزيز:\nحدثنا أبو نعيم. . . \".\nقلت: فساقه كما تقدم في رواية أحمد.\nوفي إعلال الطبراني وصاحبه أبي نعيم الأصبهاني لرواية يحيى بن اليمان\nبمخالفته لرواية أبي نعيم - واسمه الفضل بن دكين - دليل قاطع على أنهما يفهمان","vol":"12","page":164},{"text":"[من] (*) رواية أبي نعيم أن القائل: سمعت عبد الله بن عمرو إنما هو الرجل الذي\nأسقطه يحيى، فصار القائل في روايته مسروقًا، ولو كان الأمر كما فهم الشيخ\nأحمد شاكر - أن القائل في رواية أبي نعيم هو نفسه -؛ لم يكن ثمة خلاف بين\nروايته ورواية ابن اليمان كما هو ظاهر! فهو دليل صريح من هذين الإمامين إلى\nخطأ الشيخ في فهمه المذكور.\nهذا؛ وبالإضافة إلى مخالفة ابن اليمان لأبي نعيم ومَنْ تابعه، فهو ضعيف لا\nيحتج به لسوء حفظه إذا تفرد، فكيف إذا خالف؟ !\nثم إن قول عبد الله بن أحمد في آخر الحديث:\n\" والصواب ما قاله أبو نعيم \".\nفلم يظهر لي كبير خلاف بين روايته ورواية أبي أحمد الزبيري حتى يصار إلى\nالترجيح، لا سيما بعد أن تبين أن مرجع روايتيهما إلى الرجل الذي لم يسم. والله\nأعلم.\nهذا؛ ولما أورد السيوطي الحديث في \" الجامع الكبير \" برواية أحمد والطبراني\nقال:\n\" وصُحِّحَ \".\nفأشار إلى تمريض تصحيحه، وهو الصواب. كما شرحناه لك شرحًا ربما لا تجده\nفي كتاب.\n_________\n(*) ما بين المعقوفتين ليست في أصل الشيخ - ﵀ -. (الناشر) .","vol":"12","page":165},{"text":"<span data-type=\"title\" id=toc-5602>٥٥٨٠ </span>- (الكلامُ في المسجِدِ لَغْوٌ؛ إلا قراءةَ القراَنِ؛ وذِكْرَ اللهِ ﷿؛\nأو مسألةَ خَيْرٍ) .\nمنكر.\nأخرجه اللالكائي في \" شرح أصول اعتقاد أهل السنة \" (مجلد ٢ /\n٦٢٨ / ١١٢١): أخبرنا عبيد الله بن محمد بن أحمد: أخبرنا علي بن محمد\nابن أحمد بن يزيد قال: ثنا أبي قال: أنا سعيد بن أبي عروبة عن قتادة عن\nسعيد بن المسبب عن أبي هريرة قال: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا حديث منكر، وإسناد مظلم؛ من دون سعيد بن أبي عروبة؛ لم\nأعرفهم، ومحمد بن أحمد بن يزيد والد علي؛ يحتمل أن يكون هو الذي في\n\" الميزان \":\n\" محمد بن أحمد بن يزيد البلخي، عن عبد الأعلى النرسي. قال ابن\nعدي: يسرق الحديث، كتبت عنه بدمشق، وكان يقول: إنه من سامرا، حدثنا\nبأشياء منكرة، ولم يكن من أهل الحديث، فحدثنا عن عبد الأعلى: حدثنا حماد\nابن سلمة عن ثابت عن أنس مرفوعًا:\n\" ائتمن الله على وحيه جبرائيل ومحمدًا ومعاوية \" \".\nقلت: والظاهر أنه من شيوخ الطبراني أيضًا؛ فقد ذكره الخطيب في \" تاريخ\nبغداد \" (١ / ٣٧٢):\n\" محمد بن أحمد بن يزيد النرسي. حدث عن أبي عمرو الدوري المقري.\nروى عنه أبو القاسم الطبراني \".\nثم ساق له حديثًا آخر، وهو في \" صغير الطبراني \" (ص ١٦٦) وفي \" الروض","vol":"12","page":166},{"text":"النضير \" برقم (٤٤١) .\nلكن يرد هنا إشكال، وهو أن الحافظ ذكر في \" اللسان \" في مكان آخر أنه\nمات سنة ثلاث وأربعين وثلاث مئة. ومن المعلوم أن سعيد بن أبي عروبة مات\nسنة خمس وخمسين ومئة، فبين وفاتيهما نحو قرن ونصف من الزمان، فالظاهر أنه\nسقط راوٍ أو أكثر من بينهما. والله أعلم.\n<span data-type=\"title\" id=toc-5603>٥٥٨١ </span>- (لُعِنَتِ القدريةُ على لِسَانِ سبعينَ نبيًا، آخرهم محمدٌ ﷺ) .\nضعيف.\nأحَرجه ابن الجوزي في \" العلل المتناهية \" (١ / ١٤٩) من طريق\nالدارقطني، وهذا في كتابه \" العلل \" - كما في \" الجامع الصغير \" - بسنده عن\nمحمد بن عثمان قال: نا عبادة بن زياد قال: نا أبو صالح الحراني (الأصل: الحراز)\nقال: نا شريك عن أبي إسحاق عن الحارث عن علي ﵇ عن النبي ﷺ\nقال:. . . فذكره،، قال ابن الجوزي:\n\" حديث لا يصح. فإن الحارث كذاب. قاله ابن المديني، وكذلك محمد بن\nعثمان \".\nونقله عنه المناوي في \" فيض القدير \" وأقره. ولخص ذلك في والتيسير \" فقال:\n\" في إسناده كذاب \".\nوفي إطلاق ذلك نظر من ناحيتين:\nالأولى: أن الحارث - وهو ابن عبد الله الأعور -، وإن كان قال فيه ابن المديني:\n\" كذاب \". وقال الشعبي:","vol":"12","page":167},{"text":"\" كان يكذب \".\nفإن العلماء لم يحملوا ذلك على الكذب في رواية الحديث؛ فقال الذهبي في\n\" الميزان \" بعد أن حكى أقوال الموثقين والجارحين:\n\" والجمهور على توهين أمره، مع روايتهم لحديثه في ألأبواب، فهذا الشعبي\nيكذبه ثم يروي عنه، والظاهر أنه كان يكذب في لهجته وحكايته، وأما في\nالحديث النبوي فلا \". ولهذا قال الحافظ في \" التقريب \":\n\" كذبه الشعبي في رأيه، ورمي بالرفض، وفي حديثه ضعف \". وقال الذهبي\nفي \" تاريخ الإسلام \" (٣ / ٤):\n\" كان فقيهًا فاضلًا من علماء الكوفة؛ ولكنه ليِّن الحديث \".\nقلت: فهذا هو القول العدل فيه: إنه ضعيف، ليس بكذاب، ولا بثقة. وعلى\nذلك جرى الحفاظ الذين جاءوا من بعد الأئمة المتقدمين - فيما أعلم -؛ كالنووي\nوالزيلعي والعراقي وغيرهم ممن ذكرنا، فمحاولة بعض المعاصرين - كالمعلق على\n\" التقريب \" - ترجيح توثيقه والاحتجاج بحديثه حتى إن أحد المغاربة الغماريين\n- واغتر به بعض الطلبة - ألف في ذلك رسالة خاصة بحجة أن تضعيف من ضعفه\nجرح غير مفسر؛ فهي محاولة مردودة؛ لأن اتفاق الحفاظ المشار إليهم بعد اختلاف\nمَن تقدمهم حجة لا يجوز مخالفتها؛ ألا ترى إلى قول الحافظ ابن عدي فيه:\n\" عامة ما يرويه غير محفوظ \".\nوهذا إنما قاله بعد أن سبر حديثه، وقابله بأحاديث الثقات، فهل يستطيع من\nيرجح خلافه أن يقول مثلًا:","vol":"12","page":168},{"text":"\" عامة ما يقوله محفوظ \"؟ !\nفرحم الله امرأً عرف حدَّه، فوقف عنده.\nوالناحية الأخرى: قول ابن الجوزي:\n\" وكذلك محمد بن عثمان \".\nففيه نظر أيضًا؛ فإن محمدًا هذا هو ابن عثمان بن أبي شيبة أبو جعفر، من\nالحفاظ المعروفين؛ قال الخطيب:\n\" له تاريخ كبير، وله معرفة وفهم \".\nوثقه جماعة؛ لكن كذبه عبد الله بن أحمد وغيره؛ مثل الحافظ (مطين)؛\nلكني رجحت في مقدمة كتابه \" مسائل أبي جعفر شيوخه \" أن هذا التكذيب\nكان بباعث البلدية والمعاصرة، وإليه مال ابن عدي، وقال:\n\" لم أر له حديثًا منكرًا \".\nوبه ختم ابن حجر ترجمته في \" لسانه \" مشيرًا إلى أنه اختياره. والله أعلم.\nثم إن في الحديث علتين أمرين:\nالأولى: اختلاط أبي إسحاق - وهو عمرو بن عبد الله السبيعي - وعنعنته؛\nفإنه كان مدلسًا، ولذلك؛ قال أبو خيثمة:\n\" كان يحيى بن سعيد يحدث عن حديث الحارث ما قال فيه أبو إسحاق:\nسمعت الحارث \". وقال شعبة:\n\" لم يسمع أبو إسحاق منه؛ إلا أربعة أحاديث \".","vol":"12","page":169},{"text":"والأخرى: عبادة بن زياد - وهو ابن موسى الأسدي، ويقال فيه (عَبَّاد) -؛\nقال فيه أبوداود: \" صدوق \".\nوقال موسى بن هارون: \" تركت حديثه \".\nوقال ابن عدي: \" له أحاديث مناكير في الفضائل \"\nوللحديث شاهد يرويه محمد بن الفضل بن عطية عن كرز بن وبرة الحارثي\nعن محمد بن كعب القرظي قال:\nذكرت القدرية عند عبد الله بن عمر، فقال:\n\" لعنت القدرية على لسان سبعين نبيا منهم نبينا محمد صَلَى الله ُ عَلَيْهِ وَسَلَّمَ \".\nأخرجه الطبراني في \" المعجم الأوسط \" (٢ / ١٤٩ / ٢ / ٧٣٠٤)، واللالكائي في\n\" شرح أصول السنة \" (٢ / ٦٤٣ / ١١٥٩)، وزاد الطبراني:\nإذا كان يوم القيامة وجمع الله الناس في صعيد واحد؛ نادى منادٍ يُسمِعُ الأولين والآخرين: أين خصماء الله؟ فيقوم القدرية \". وقال:\nلم يروه عن كرزبن وبرة إلا محمد بن الفضل بن عطية \".\nقلت: وهو متروك؛ كما قال الهيثمي (٧ / ٢٠٦) وغيره.\nوهذه الزيادة رواها بقية عن حبيب بن عمر الأنصاري عن أبيه عن ابن عمر عن عمر مرفوعًا مختصرًا.","vol":"12","page":170},{"text":"أخرجه ابن الجوزي في \" العلل \" (١ / ١٤٢ / ٢١٩) من طريق الدارقطني.\nوأعله بالاضطراب وجهالة حبيب.\nوقد روي الحديث عن معاذ بن جبل وأبي هريرة بإسنادين ضعيفين، وقد\nخرجتهما وبينت ضعفهما في \" ظلال الجنة \" (١ / ١٤٢ - ١٤٣ / ٣٢٥)\nفليرجع إليه من شاء.\nوأحسن ما روي في الباب: حديث عائشة ﵂ مرفوعًا بلفظ:\n\" ستة لعنتهم، لعنهم الله، وكل نبي مجاب الدعوة:\nالزائد في كتاب الله، والمكذب بقدر الله. . . \" الحديث.\nفقد صححه جمع؛ لكن أعله الترمذي بالإرسال، واستنكره الذهبي، وقد بينت ذلك مع تخريجه في \" ظلال الجنة \" رقم (٤٤، ٣٣٧)\nوقد فات ابنَ الجوزي حديثُ عائشة هذا، فأورده في \" العلل \" (١ / ١٤٣)\nمن حديث علي ﵁، وفي إسناده من يضع الحديث.\n<span data-type=\"title\" id=toc-5604>٥٥٨٢ </span>- (إِذَا سَالَتْ عَلَيْهِ الْأَمْطَارُ، وَجَفَّفَتْهُ الرِّيَاحُ، فَلَا بَأْسَ بِالصَّلَاةِ فِيْهِ. يَعْنِيْ: الْحِيْطَأن تَكُوْنُ فِيْهَا الْعَذِرَةُ)\nضعيف. أخرجه الطبراني في \" المعجم الأوسط \" (١ / ٦٥ / ١ / ١١٩١)\nحدثنا أحمد قال: ثنا عمروبن عثمان الكِلابي قال: ثنا موسى بن أعين عن\nعبيد الله بن عمر عن نافع قال: سئل ابن عمر عن الحيطان يكون فيها العذرة وأبوال الناس وروث الدواب؟ قال:. . . فذكره وقال في آخره:","vol":"12","page":171},{"text":"\" يذكر ذلك عن النبي ﷺ \"\nوقال الطبراني:\n\" لم يروه عن عبيد الله بن عمر إلا موسى، تفرد به عمرو \"\nقلت: وهو ليِّن، تركه النسائي كما في \" الكاشف \"،\nقال الحافظ في \" التقريب \":\n\" ضعيف، وكان قد عمي \".\nوقال الهيثمي في \" مجمع الزوائد \" (١ / ٢٨٦):\nرواه الطبراني في \" الأوسط \"، وفيه عمرو بن عثمان الكِلابي الرقي، ضعفه أبو حاتم والأزدي، ووثقه أبوحاتم بن حبان.\nوقال ابن عدي: له أحاديث صالحة. وبقية رجاله رجال (الصحيح)؛ خلا شيخ الطبراني \".\nقلت: كذا سكت عنه، وكأنه لم يعرفه، وهو أحمد بن عبد الرحمن بن عقال الحراني، ساق له الطبراني في \" أوسطه \" عشرات الأحاديث من رواية الكلابي هذا وغيره (١ / ٥٧ / ٢ - ٦٥ / ١ / ١٠١٥ - ١١٩١)؛ هذا آخرها.\nوأخرج أحدها في \" معجمه الصغير \" (ص: ٥ - الهندية) و(رقم: ٨٠٨ - الروض النضير) كناه فيه بـ \" أبي الفوارس \". وقد أورده الذهبي في \" الميزان \" وفي \" الضعفاء \" وقال: \" قال أبوعروبة: ليس بمؤتمن على دينه \".\n<span data-type=\"title\" id=toc-5605>٥٥٨٣ </span>- (لَأَنْ أَحْرُسَ ثَلَاثَ لِيَالٍ مُرَابِطًا مِنْ وَرَاءِ بَيْضَةِ الْمُسْلِمِيْنَ؛ أَحَبُّ إِلَيَّ مِنْ أَنْ أُصَلِّيَ لَيْلَةَ الْقَدْرِ فِيْ أَحَدِ الْمَسْجِدَيْنِ: الْمَدِيْنَةِ أُوْ بَيْتِ الْمَقْدِسِ)\nموضوع.\nأخرجه الديلمي في آخر حرف (لا) من \" مسند الفردوس \" (ص: ٢١٦ - مصورتي) من طريق أبي الشيخ بسنده عن مهدي بن جعفر: حدثنا","vol":"12","page":172},{"text":"محمد بن شعيب بن شابور: حدثنا سعيد بن خالد بن أبي طويل أنه سمع أنس بن مالك يقول:. . . . فذكره مرفوعًا.\nقلت: وهذذا إسناد ضعيف جدًّا؛ بل موضوع؛ فإن ابن أبي طويل هذا اتهمه غير واحد من الأئمة؛ كما تقدم بيانه تحت حديثه هذا.\nوقد رواه عنه بعضهم بلفظ آخر أغرق في النكارة من هذا (١٢٣٤)\nوأخرجه ابن حبان في \" الضعفاء \" (١ / ٣١٧) بنحوه، وقال فيه:\n\" يروي عن أنس بن مالك ما لم يتابع عليه، لا يحل الاحتجاج به \". ولذا قال الحافظ: \" منكر الحديث \".\nومهدي بن جعفر؛ صدوق له أوهام، وقد خالفه غيرواحد؛ فرواه عن ابن شابور به بسياق آخر، كما تقدمت الإشارة إليه آنفًا.\nثم أخرجه الديلمي من طريق ابن شاهين بسنده عن يحيى بن صالح: حدثنا جميع عن خالد عن أبي أمامة رفعه مثله.\nقلت: وهذا كالذي قبله في الضعف، جميع هذا هو ابن ثوب السلمي؛ قال البخاري وغيره: \" منكر الحديث \"\nوقال النسائي: متروك الحديث \".\nوالحديث ذكره السيوطي في \" الجامع الكبير \" من رواية أبي الشيخ عن","vol":"12","page":173},{"text":"أنس، وابن شاهين، والبيهقي في \" الشعب \" عن أبي أمامة.\n<span data-type=\"title\" id=toc-5606>٥٥٨٤ </span>- (لَأَنْ أَلْعَقَ الْقَصْعَةَ أَحَبُ إِلَيَّ مِنْ أَنْ أَتَصَدَّقَ بِمِثْلِهَا طَعَامًا)\nمنكر. أخرجه الديلمي في \" مسنده \" (ص: ٢١٧) من طريق الحسن بن سفيان: حدثنا نصر بن علي: حدثتني أم يونس بنت يقظان المجاشعية: حدثتني ريطة - وكان أبوها من أصحاب النبي ﷺ - عن أبيها رفعه.\nقلت: وهذا إسناد مظلم؛ مَنْ فَوْقَ نصر بن علي؛ لم أعرفهم، وقد ذكروا في المجهولات من النساء:\nريطة بنت حريث\nأم يونس بنت شنداد\nفراجع \" الميزان \" و\" التقريب \".\nوالحديث عزاه السيوطي في \" الكبير \" للحسن بن سفيان.","vol":"12","page":174},{"text":"<span data-type=\"title\" id=toc-5607>٥٥٨٥ </span>- (لَأَنْ أَمْرَضَ عَلَى سَاحِلِ الْبَحْرِ، أَحَبُّ إِلَيَّ مِنْ أَنْ أَصِحَّ فَأُعْتِقَ مِائَةَ رَجُلٍ، ثُمَّ أُجَهِّزُهُمْ وَخُيُوْلَهُمْ فِيْ سَبِيْلِ اللهِ عَزَّوَِجَلَّ)\nمنكر.\nأخرجه الديلمي عقب الحديث السابق من طريق أبي الشيخ عن الحسن بن مدرك: حدثنا عبد العزيز بن عبد الله القرشي: حدثنا عون بن حبان عن عاصم بن ضمرة عن علي رفعه.\nقلت: وهذا إسناد ضعيف؛ القرشي هذا منكر الحديث؛ كما قال أبوحاتم وتبعه الحافظ.","vol":"12","page":174},{"text":"وشيخه عون بن حبان؛ كأنه مجهول؛ لم يذكره البخاري وابن أبي حاتم، وأما ابن حبان فذكره في (ثقات أتباع التابعين)، فقال:\n\" شيخ بصري، يروي عن إبراهيم النخعي وبكر بن عبد الله المزني. روى عنه أبو وهب عبد العزيز بن عبد الله القرشي، يُغْرِبُ \"\nوفي \" اللسان \":\n\" وقال ابن عدي في ترجمة القرشي هذا: عون بن حبان؛ عزيز الحديث المسند جدًّا، ونسخته عشرون حديثا بأسانيد مختلفة، يرويها الحسن بن مدرك عن عبد العزيز القرشي عنه \".\nوالحديث عزاه السيوطي في \" الكبير \" للديلمي، وحقه أن يعزوه لأبي الشيخ؛ كما هو الملاحظ عليه في مثله مما سبق قريبًا.\n<span data-type=\"title\" id=toc-5608>٥٥٨٦ </span>- (لَأَنْ تَدْعُوَ أَخَاكَ الْمُسْلِمَ فَتُطْعِمَهُ وَتَسْقِيَهُ؛ أَعْظَمُ لِأَجْرِكَ مِنْ أَنْ تَتَصَدَّقَ بِخَمْسَةٍ وَعِشْرِيْنَ دِرْهَمًا)\nمنكر.\nأخرجه الديلمي عقب الحديث السابق بسنده عن يزيد الرقاشي عن أنس رفعه.\nقلت: وهذا إسناد ضعيف؛ يزيد الرقاشي؛ قال الذهبي في \" الكاشف \" والعسقلاني في \" التقريب \": \" ضعيف \".","vol":"12","page":175},{"text":"<span data-type=\"title\" id=toc-5609>٥٥٨٧ </span>- (لَأَنْ يُّوَسِّعَ أَحَدُكُمْ لِأَخِيْهِ فِي الْمَجْلِسِ؛ خَيْرٌ لَهُ مِنْ عِتْقِ رَقَبَةٍ) .\nمنكر.\nأخرجه الديلمي (ص: ٢١٨) من طريق ابن شاهين عن محمد بن","vol":"12","page":175},{"text":"القاسم مولى بني هاشم: حدثنا عباس بن مطرف عن رِشدين بن سعد عن جرير عن نافع عن ابن عمر رفعه.\nقلت: وهذا إسناد ضعيف؛ رشدين هذا؛ قال الحافظ في \" التقريب \":\n\" ضعيف، ورجح أبو حاتم عليه ابنَ لهيعة. وقال ابن يونس: كان صالحًا في دينه، فأدركته غفلة الصالحين؛ فخلط في الحديث \".\nومن دونه لم أعرفهما.\nوالحديث عزاه السيوطي لابن شاهين.\nواعلم أنني بادرت بتخريج هذا الحديث والأربعة التي قبله من \" مسند الفردوس \" لأنه أوردها في فصل (لا) مما لا يخطر طلبه فيه عند الحاجة.\n<span data-type=\"title\" id=toc-5610>٥٥٨٨ </span>- (مَنْ قَالَ: إِنِّيْ مُؤْمِنٌ؛ فَهُوَ كَافِرٌ، وَمَنْ زَعَمَ أَنَّهُ عَالِمٌ؛ فَهُوَ جَاهِلٌ، وَمَنْ زَعَمَ أَنَّهُ فِي الْجَنَّةِ؛ فَهُوَ فِي النَّارِ)\nضعيف.\nأخرجه ابن جرير الطبري في \" التهذيب \" (٢ / ١٩٥ / ١٥٢٢):\nحدثنا ابن حميد قال: حدثنا جرير عن مغيرة عن موسى بن زياد أبي الديلم عن الحسن قال: قال رسول الله ﷺ. . . . فذكره.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرسال الحسن إياه - وهو ابن أبي الحسن البصري، ومراسيله قالوا: كالريح! - فإن السند إليه ضعيف؛ موسى بن زياد أورده البخاري في \" التاريخ \" (٤ / ١ / ٢٨٤)، وابن أبي حاتم (٤ / ١ / ١٤٣) برواية مغيرة بن مقسم عنه، ولم يذكرا فيه جرحا ولا تعديلا.","vol":"12","page":176},{"text":"وأورده الدولابي في كتابه بهذه الكنية: (أبي الديلم) . فهو في عدادالمجهولين.\nوابن حميد: هو محمد بن حميد الرازي؛ حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\nوقد وجدت للشطر الأخير منه طريقًا أخرى:\nأخرجها البغوي في \" حديث علي بن الجعد \" (١٣ / ١٤٢ / ٢) من طريق أبي الأشهب عن الحسن به.\nوأبو الأشهب - واسمه جعفربن حبان العطاردي البصري - ثقة من رجال الشيخين، فهو عن الحسن صحيح.\nوقد وصله عنه بعض التلفاء، وهو ضرار بن عمرو عن الحسن عن أنس مرفوعًأ، وزاد في أوله فقال:\n\" من قال: إنه في النار؛ فهو في النار، ومن قال: إنه في الجنة؛ فهو في النار \" أخرجه ابن عدي في \" الكامل \" (ق: ٢٠٤ / ٢) وقال:\n\" ضرار؛ منكر الحديث \".\nوقال البخاري والدولابي:\n\" فيه نظر \".\nوذكر له الذهبي هذا الحديث من مناكيره.\nوروى الحديث بتمامه من طريق نصربن زكريا الخجندي: نا أحمد بن الحسن: نا عمروبن عاصم عن همام عن ليث عن نعيم بن أبي هند عن عمر بن","vol":"12","page":177},{"text":"الخطاب مرفوعًا.\nأخرجه أبوعلي النيسابوري في \" جزء من فوائده \" (٢ / ٢) بسنده عنه.\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: الانقطاع بين نعيم بن أبي هند وعمر بن الخطاب؛ فإن أكثر حديثه عن التابعين، ولم يذكروا له رواية عن أحد من الصحابة غير أبيه، مات سنة (١١٠) .\nالثانية: ليث - وهو ابن أبي سُلَيم -؛ ضعيف وكان اختلط.\nالثالثة: عمرو - وهو ابن عاصم الكِلابي -؛ فيه ضعف من قِبَلِ حفظه، وقد خالفه في إسناده محمد بن كثير العبدي الثقة كما يأتي.\nالرابعة: نصر بن زكريا الخجندي؛ الظاهر أنه الذي في \" الميزان \":\n\" نصر بن ركريا البخاري، عن يحيى بن أكثم بخبر باطل هو آفته \".\nورواه ابن بطة في \" الإبانة \" (٧ / ٩١ / ٢) بإسناد صحيح عن قتادة: أن عمر بن الخطاب قال:. . . . فذكره موقوفًا عليه، قال:\nفنازعه رجل فقال: إن تذهبوا بالسطان فإن لنا الجنة! قال: فقال عمر: سمعت رسول الله ﷺ يقول:\n\" من رعم أنه في الجنة فهو في النار \".\nورجاله كلهم معروفون من رجال \" التهذيب \" غير شيخ ابن بطة: أبي ذر أحمد بن محمد بن الباغندي، وهو ثقة، له ترجمة في \" تاريخ بغداد \" (٥ / ٨٦)","vol":"12","page":178},{"text":"فالعلة الانقطاع بين قتادة وعمر.\nوقد وجدت للجملة الثانية من حديث الترجمة طريقين آخرين:\nالأول: رواه محمد بن كثير: نا همام عن ليث عن مجاهد عن ابن عمر - لا أعلمه إلا - عن النبي صَلَى الله ُ عَلَيْهِ وَسَلَّمَ قال:. . . فذكره.\nأخرجه الطبراني في \" المعجم الأوسط \" (٢ / ١٢٩ / ١ / ٦٩٨٩)، (٧ / ٤٣٣ / ٦٨٤٢ - ط) وقال:\n\" لا يروى عن رسول الله صَلَى الله ُ عَلَيْهِ وَسَلَّمَ إلا بهذا الإسناد، تفرد به محمد بن كثير \".\nقلت: وهو العبدي البصري، ثقة من رجال الشيخين، وقد خالفه عمروبن عاصم الكلابي؛ فرواه عن ليث بإسناد آخر له عن عمر، كما تقدم.\nوهذا أصح؛ لأن العبدي أوثق من الكلابي، ومداره على ليث، وقد عرفت ضعفه، وبه أعله الهيثمي (١ / ١٨٦) .\nوالآخر: يرويه موسى بن إبراهيم المروزي قال: نا موسى بن جعفر عن جعفربن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي عن أبيه علي مرفوعًا، وزاد:\n\" ومن قال: إني في النار؛ فهو في النار \".\nوهذا إسناد مسلسل بأهل البيت ﵃؛ لكن راويه المروزي هذا كذاب، كما تقدم مرارًا في عدة أحاديث، فانظر مثلًا الأرقام (١٠٩، ٣١١، ٧٧٤)","vol":"12","page":179},{"text":"وتابعه كذاب مثله: داود بن سليمان الغازي عن علي بن موسى الرضا بإسناده عن آبائه، دون الزيادة.\nأخرجه الرافعي في \" تاريخ قزوين \" (٣ / ٤٩٥) .\nورواه بعض الضعفاء مقطوعًا عن يحيى بن أبي كثير موقوفًا عليه، وزاد:\n\" ومن قال إني جاهل، فهو جاهل \".\nأخرجه الطبراني في \" المعجم الصغير \" (ص ٣٤) من طريق عبد الله بن الحسين المصيصي: ثنا محمد بن كثير عن الأوزاعي عنه.\nقلت: وهذا مع وقفه فإن المصيصي هذا كان يسرق الأخبار كما قال ابن حبان، ثم إنه خالف من رواه عن محمد بن كثير بغير هذا الإسناد عن ابن عمر مرفوعًا ببعضه كما تقدم.\nوجملة القول، بأن حديث الترجمة لا يزال على ضعفه، لأن كل هذه الطرق لا يوجد فيها ما يصلح الاعتضاد به، لا سيما وكثير منها منقطع وفي طبقة واحدة، والله أعلم.\nإذا عرفت ما سبق، فمن الغريب جزم ابن الجوزي في كتابه \" تلبيس إبليس \" بنسبة الجملة الأولى إلى النبي ﷺ بقوله (١٨١):\n\" وقد قال النبي ﷺ من قال: إني في الجنة، فهو في النار \"!\nولقد كان الأولى به أن يورده في كتابه الآخر: \" العلل المتناهية \"، أو \" الأحاديث الموضوعة \"، ولكنه في الواقع يجمع في شخصيته العلمية بين النقيضين، شأنه في ذلك شأن ابن حبان، فكما أن هذا متساهل في التوثيق، فهو متشدد في التجريح،","vol":"12","page":180},{"text":"فابن الجوزي بقدر ما يتشدد في الكتابين المذكورين فهو يتساهل في كتبه الأخرى فيروي فيها المنكرات والواهيات، بل والموضوعات، وقد صرح بنحو هذا الحافظ السخاوي، فقال في \" فتح المغيث \" (١ / ٢٣٧ - ٢٣٨):\n\" ثم إن من العجب إيراد ابن الجوزي في كتابه \" العلل المتناهية في الأحاديث الواهية \" كثيرًا مما أورده في \" الموضوعات \"، كما أن في \" الموضوعات \" كثيرًا من الأحاديث الواهية، بل قد أكثر في تصانيفه الوعظية وما أشبهها من إيراد الموضوع وشبهه \".\nقلت: وقد أخرجت بعض تلك الأحاديث التي تصلح مثالًا لما ذكره السخاوي ﵀ فيما يأتي، فانظر الحديث الآتي برقم (٦٩١٩) وما بعده. ولذلك، فقد أحسن أخونا أبو الحارث الحلبي صنعًا في حذفه الأحاديث الضعيفة من مختصره الذي سماه \" المنتقى النفيس من تلبيس إبليس \".\n<span data-type=\"title\" id=toc-5611>٥٥٨٩ </span>- (يا عليّ! إنك سَتَقْدمُ على الله أنت وشِيعَتُك راضينَ مرضِيِّينَ، ويَقْدمُ عليه عدوُّك غضابًا مقمحين)\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (١ / ٢٣٣ / ٢ / ٤٠٩١) من طريق عبد الكريم أبي يعفور عن جابر عن أبي الطفيل عن عبد الله بن نجي:\nأن عليًا أتى البصرة بذهب أو فضة، فنكت وقال: ابيضّي واصفرّي، وغرِّي غيري. غري أهل الشام غدًا لو ظهروا عليك. فشق قوله على الناس، فذكر ذلك له، فأذن في الناس، فدخلوا عليه، فقال إن خليلي ﷺ قال:. . . . . فذكره.\nوزاد:","vol":"12","page":181},{"text":"\" ثم جمع عليٌّ يده إلى عنقه يريهم كيف الإقماح \". وقال الطبراني:\n\" لم يروه عن أبي الطفيل إلا جابر، تفرد به عبد الكريم أبو يعفور \".\nقلت: وهو عبد الكريم بن يعفور أبو يعفور الجعفي، كما في \" تاريخ البخاري \" برواية قتيبة بن سعيد عنه، وسكت عليه، وروى عنه أيضًا أبو موسى الأنصاري، كما في \" جرح ابن أبي حاتم \" (٣ / ١ / ٦١ / ٣٢٠) وقال:\n\" سألت أبي عنه؟ فقال: هو من عتق الشيعة. قلت ما حاله؟ قال: هو شيخ ليس بالمعروف \"\nوذكر أنه روى عن جابر بن زيد. كذا وقع فيه: (زيد) وأظنه خطأً مطبعيًا، والصواب: (يزيد)، فإنه جابر بن يزيد، وهو الجعفي. وفي \" الميزان \":\n\" عبد الكريم الخزاز، عن جابر الجعفي، قال الأزدي: واهي الحديث جدًا.\nعبد الكريم، شيخ الوليد بن صالح، أراه (الخزاز)، قال أبو حاتم: كان يكذب.\nعبد الكريم بن يعفور الخزاز، هو المذكور، قال أبو حاتم: من عتق الشيعة \".\nقلت: هذا هو الأول الراوي عن الجعفي يقينًا، لكن ليس عند ابن أبي حاتم (الخزاز) .\nوأما عبد الكريم الذي قبله، فهو آخر، فرق بينه وبين ابنِ يعفور ابنُ أبي حاتم نفسُه، وقال عن أبيه: \" كان يكذب \"","vol":"12","page":182},{"text":"وكلام الحافظ في \" اللسان \" مشوش لا يتحصل منه شئ واضح، ولعله من النساخ.\nوجملة القول، أن ابن يعفور هذا مجهول الحال. والله ﷾ أعلم.\nوشيخه جابر، هو الجعفي، كما تقدم، قال الحافظ:\n\" ضعيف رافضي \". وقال الذهبي في \" الكاشف \":\n\" من أكبر علماء الشيعة، وثقه شعبة، فشذ، وتركه الحفاظ \".\nوبه أعله الهيثمي، فقال في \" المجمع \" (٩ / ١٣١):\n\" رواه الطبراني في \" الأوسط \"، وفيه جابر الجعفي، وهو ضعيف \".\nوأقول: إن هذا الحديث - مع ضعف إسناده الشديد - لوائح الوضع الشيعي ظاهرة عليه، كبعض الأحاديث الأخرى الآتية، ولذلك يستغلها بعض متعصبة دعاتهم، الذين يتظاهرون بالتقارب والتعاطف مع أهل السنة، كالشيخ محمد الحسين آل كاشف الغطاء في كتابه \" أصل الشيعة وأصولها \"، فإنه زعم فيه (ص ١٠٩ - ١١١ / طبعة ١٣٧٧):\nأن أول من وضع بذرة التشيع في الإسلام وتعاهدها حتى نمت وترعرعت في حياته، ثم أثمرت بعد وفاته، إنما هو رسول الله ﷺ! !\nثم استشهد على ذلك ببعض أحاديث نقلها عن السيوطي وغيره، موهمًا القراء صحتها وثبوتها عنده، أعني: السيوطي، ومن عزا الحديث إليهم من أهل السنة، فقال:","vol":"12","page":183},{"text":"\" لا من طريق الشيعة والإمامية، بل من أحاديث علماء السنة وأعلامهم، ومن طرقهم الوثيقة التي لا يظن ذو مسكَةٍ فيها الكذب والوضع \".\nثم ساق بعضها معزوّة لابن عساكر وغيره، ممن نص السيوطي نفسه في مقدمة \" الجامع الكبير \" أن مجرد العزو إليهم يعني ضعف حديثهم فيستغني بالعزو إليها عن بيان ضعفه. فهل جهل الشيعي ذلك، وهو الموصوف في طرة كتابة بـ \" سماحة الإمام الأكبر \" أم تجاهله لغاية في نفسه؟ ! ثم لم يقنع بذلك حتى أوهم القراء أنها من الطرق الوثيقة! !\nوهذا مما يؤكد - مع الأسف - أن الشيعة لا يزالون - كما وصف قدماؤهم - أكذب الطوائف في الحديث النبوي، وع فارق في الوسيلة، فأولئك بلصق الأسانيد وتركيبها على الأحاديث التي يضعونها انتصارًا لتشيعهم، وهؤلاء بالتقاط الأحاديث المنكرة والموضوعة من كتب أهل السنة وإيهام القراء منهم ومن غيرهم أنها ثابتة عند أهل السنة!\nوهؤلاء الشيعة يعلمون يقينًا أنه ليس كل حديث رواه أهل السنة في أي كتاب من كتبهم هو صحيح عندهم، ولو كان له طرق أو أسانيد، ولذلك، ألفوا كتبهم المتنوعة لتمييز صحيحها من ضعيفها كما هو معلوم، وما هذه \" السلسلة \" التي بيدك إلا سيرًا على نهجهم واقتفاءً لآثارهم في نصحهم للأمة. فكيف جاز لـ \" سماحة الإمام الأكبر \" أن يتجاهل هذا كله ويوهم الناس جميعًا خلاف الحقيقة! !\nوهذا نقوله فيما عزاه لمؤلفٍ من أهل السنة يروى الأحاديث بطرقه وأسانيده عادة، كابن عدي وابن عساكر، فما يقول القراء الكرام في هذا الشيعي إذا علموا أنه عزا حديث الترجمة لابن الأثير في \" النهاية \" فقط، وهو لا يروي فيه","vol":"12","page":184},{"text":"الأحاديث بالأسانيد، وإنما يعلقها فقط تعليقًا ليشرح منها لفظًا غريبًا مثل (مقمحين) في هذا الحديث؟ ! فهو كما لو عزا الحديث لـ \" القاموس \" أو \" لسان العرب \" وغيرها من كتب اللغة! فهل يفعل ذلك عالم مخلص مهما كان مذهبه؟ ! فكيف وهو يوهم القراء أنه عند ابن الأثير بطريق من الطرق الوثيقة، وقد عرفت أنه عند الطبراني من طريق غير وثيقة، بل هي من رواية شيعي مجهول عن شيعي متروك متهم، فرجع الحديث إلى أنه من طريق الشيعة؟ ! ورواية أهل السنة إياه من الأدلة الكثيرة على تجردهم وإنصافهم، ولهذا كان علامة أهل السنة أنهم يروون ما لهم وما عليهم، ومن علامة غيرهم أنهم يروون ما لهم، ولا يروون ما عليهم!\nقلت: والحديث الآتي من الأدلة الكثيرة على ذلك، وهو في الوقت نفسه من أحاديث الشيعي المتقدم ذكره، والتي زعم أنها من طرق أهل السنة الوثيقة التي لا يظن ذو مسكة فيها الكذب والوضع! فتأمله لتعلم هل هو صادق فيما قال فيه أم لا؟ !\nوقد وقفت لحديث الترجمة على طريق أخرى، يوريه حرب بن الحسن الطحان: ثنا يحيى بن يعلى عن محمد بن عبيد الله بن أبي رافع عن أبيه عن جده أن النبي ﷺ قال لعلي:. . . . . . . . فذكره مختصرًا بلفظ:\n\" أنت وشيعتك تردون عليَّ الحوض رواءً مرويين مبيضة وجوهكم، وإن عدوك يردون عليَّ ظماء مقبحين \"\nأخرجه الطبراني في \" المعجم الكبير \" (١ / ٣١٩ / ٩٤٨) .\nقلت: وهذا إسناد ضعيف جدًا، مسلسل بالضعفاء وبعضهم أشد ضعفًا من بعض، وأحدهم شيعي، كما يأتي بيانه تحت الحديث (٥٥٩١) .","vol":"12","page":185},{"text":"<span data-type=\"title\" id=toc-5612>٥٥٩٠ </span>- (يا عليّ! أنتَ وأصحَابُك في الجنة، أنت وشِيعَتُك في الجنة، إلا أنه ممَّنْ يزعمُ أنه يُحِبُكَ أقوام يُضْفَزُون الإسلام ثم يَلْفِظُونَهُ، يقرأون القرآنَ لا يجاوزُ تراقِيَهُمْ، لهم نَبَزٌ، يقال لهم: الرافضة، فإن أَدْرَكْتَهُم فجاهِدْهُمْ، فإنهم مشركون.\nفقلتُ: يا رسولَ الله! ما العلامةُ فيهم؟ قال: لا يشهدونَ جُمُعَةً ولا جماعةً، ويَطْعَنونَ على السَّلَفِ الأول)\nموضوع.\nأخرجه الطبراني في \" الأوسط \" (٢ / ١١٢ / ٢ / ٦٧٤٩)، والخطيب في \" التاريخ \" (١٢ / ٣٥٨) من طريق الفضل بن غانم: حدثنا سوار بن مصعب عن عطية العوفي عن أبي سعيد الخدري عن أم سلمة قالت:\nكانت ليلتي، وكان النبي ﷺ عندي، فأتته فاطمة، فسبقها علي، فقال له النبي ﷺ:. . . . فذكره، وقال الطبراني:\n\" لم يروه عن عطية عن أبي سعيد عن أم سلمة إلا سوار بن مصعب \"\nقلت: وهو متهم، قال البخاري:\n\" منكر الحديث \". وقال النسائي وغيره:\n\" متروك \". وقال ابن حبان (١ / ٣٥٦):\n\" كان ممن يأتي بالمناكير عن المشتهير، حتى يسبق إلى القلب أنه كان المتعمد لها \". بل قال الحاكم:\n\" روى عن الأعمش وابن خالد المناكير، وعن عطية الموضوعات \"","vol":"12","page":186},{"text":"قلت: وهذا من روايته عن عطية كما ترى، فهو من موضوعاته، على ضعف عطية.\nوالفضل بن غانم، قريب منه، قال الذهبي:\n\" قال يحيى: ليس بشئ. وقال الدارقطني: ليس بالقوي. وقال الخطيب: ضعيف \"\nوبه أعله الهيثمي (١٠ / ٢٢)، والأولى إعلاله بشيخه، لأنه متهم كما تقدم، على أنه قد تابعه جميع بن عمير البصري، لكن خالفه في إسناده، فقال: حدثنا سوار عن محمد بن جحادة عن الشعبي عن علي مرفوعًا به. رواه عنه عصام بن الحكم العكبري.\nأخرجه أبو نعيم في \" الحلية \" (٤ / ٣٢٩)، والخطيب في \" التاريخ \" (١٢ / ٢٨٩)، ومن طريقه ابن الجوزي في \" الموضوعات \" (١ / ٣٩٧) وقال:\n\" حديث لا يصح، وسوار ليس بثقة، قال ابن نمير: جميع من أكذب الناس. وقال ابن حبان: كان يضع الحديث \"\nقلت: هذا خطأ فاحش! تبعه عليه السيوطي في \" اللآلي \" (١ / ٣٧٩)، وابن عراق في \" تنزيه الشريعة \" (١ / ٣٦٦)، وصاحبي المعلِّق على \" فضائل الصحابة \": وصي الله بن محمد عباس (٢ / ٦٥٥) وغيرهم، فإن الذي قال فيه ابن نمير وابن حبان ما ذكر، إنما هو جميع بن عمير التيمي الكوفي، وهو تابعي، روى عن ابن عمر وعائشة! وأما جميع الراوي لهذا الحديث، فهو متأخر عن هذا جدًا، من طبقة شيوخ الأئمة الستة! ثم هو بصري والأول كوفي! ووقع في رواية أبي نعيم:","vol":"12","page":187},{"text":"\" جميع بن عبد الله \"، فسمى أباه (عبد الله) فلعله خطأ من الناسخ أو الطابع.\nثم إن الحافظ قد أورده في \" التهذيب \" تمييزًا، برواية آخر عنه، وقال:\n\" قلت: له في \" الموضوعات \" لابن الجوزي حديث باطل في شيعة علي \"\nولم يذكر فيه جرحًا ولا تعديلًا.\nوأما في \" التقريب \"، فجزم بأنه ضعيف.\nوهذا مما لا وجه له عندي، فإنه لم يرو تضعيفه عن أحد، وفي ظني أنه توهم أنه هو آفة هذا الحديث الباطل، كما يشعر به كلامه في \" التهذيب \"، وفاته أن الآفة من شيخه سوار بن مصعب، وهو متهم كما تقدم، فالصواب أن يقال فيه: \" مجهول الحال \".\nكما هي قاعدة أهل الحديث، وانظر الكلام الآتي على هانئ بن هانئ في الحديث (٥٥٩٤) .\nومثله العكبري الراوي عنه، ففي ترجمته أورد الخطيب حديثه هذا، وذكر أنه روى عنه ثلاثة، ولم يذكر فيه جرحًا ولا تعديلًا.\nوإن مما يؤكد أن آفة الحديث إنما هو سوار هذا، وأنه هو الذي اضطرب وتلون في روايته بأسانيد مختلفة: أن أبا بكر القطيعي أخرجه في زوائده في \" فضائل الصحابة \" بسند صحيح عنه، فقال (٢ / ٦٥٤ / ١١١٥):\nحدثنا إبراهيم بن شريك قال: ثنا عقبة بن مكرم الضبي قال: ثنا يونس بن","vol":"12","page":188},{"text":"بكير عن السوار بن مصعب عن أبي الجحاف. قال أبو مكرم عقبه - وكان من الشيعة -: عن محمد بن عمرو عن فاطمة الكبرى عن أم سلمة قالت:. . . . . . الحديث\nقلت: وأبو جحاف اسمه داود بن أبي عوف سويد التميمي، وهو صدوق شيعي. فالآفة سوار كما تقدم، وقال السيوطي: \" سوار متروك \".\n(تنبيه): هذا الحديث من الأحاديث التي أوردها الشيخ محمد الحسين آل كاشف الغطاء في كتابه \" أصل الشيعة \"، زاعمًا أنها عند أهل السنة من طرقهم الوثيقة التي لا يظن ذو مسكة فيها الكذب والوضع! كما تقدم نقله عنه والرد عليه في الحديث الذي قبله، فهذا مثال آخر على كذبه على أهل السنة، ولكن من يهن عليه الكذب على رسول الله ﷺ لا يصعب عليه بعده شئ!\nثم إنه لم ينقل منه إلا طرفه الأول: \" يا علي! أنت وأصحابك في الجنة \"! فهو من الأدلة الكثيرة على ما ذكرته هناك: أن أهل الأهواء يروون ما لهم دون ما عليهم!\n(فائدة): قوله (يُضْفَزُون الإسلام)، أي: يلقنونه ثم يتركونه ولا يقبلونه. كذا في \" النهاية \". وكان الأصل \" يصفون \"، وفي \" المجمع \": \" يرفضون \"! والتصحيح من \" التاريخ \" و\" النهاية \".\nثم رأيت للحديث طريقًا أخرى، من رواية أبي جناب الكلبي عن أبي سليمان الهمداني أو النخعي عن عمه عن علي قال: قال لي النبي ﷺ:","vol":"12","page":189},{"text":"«يا علي! أنت وشيعتك في الجنة وإن قوما لهم نبز يقال لههم: الرافضة، إن أدركتهم؛ فاقتلهم فإنهم مشركون» .\nقال علي ينتحلون حُبَّنَا أهل البيت وليسو كذلك! وآية ذلك أنهم يشتمون أبا بكر وعمر.\nأخرجه عبد الله بن أحمد في «السنة» (٣ / ١٩٢) .\nقلت: وهذا إسناد ضعيف جدا؛ آفته أبو جناب الكلبي أو مَنْ فوقه، واسمه يحيى بن أبي حية، وهو بكنيته أشهر؛ قال الحافظ في التقريب «التقريب»:\n«ضعفوه؛ لكثرة تدليسه» .\nوشيخه أبو (وفي الأصل: ابن) سليمان الهمداني: أورده الذهبي في «الميزان» وقال:\n«عن أبيه عن علي. لا يُدرى من هو؟ كأبيه. وأتى بخبر منكر» .\nقلت: كأنه يشير إلى هذا. والله اعلم.\n<span data-type=\"title\" id=toc-5613>٥٥٩١ </span>- (أَمَا تَرْضَى أَنْ تكون رابعَ أربعَة؟ أول من يدخلُ الجنةَ أنا، وأنت والحسنُ، والحسينُ، وأزواجنا عن أيمانِنَا وعن شَمَائِلِنَا، وذَرارِينا خَلْفَ أزواجِنَا، وشيعتنا من ورائنا) .\nموضوع. أخرجه أبو بكر القطيعي في زوائد «الفضائل» (٢ / ٦٢٤ / ١٠٦٨): حدثنا محمد بن يونس قال: ثنا عبيد الله بن عائشة قال: أنا إسماعيل بن عمرو عن عمرو بن موسى عن زيد بن علي بن حسين عن أبيه عن جده عن","vol":"12","page":190},{"text":"علي بن أبي طالب قال:\nشكوت إلى رسول الله ﷺ إياي، فقال:. . . فذكره.\nقلت وهذا موضوع؛ آفته عمرو بن موسى - وهو الوجيهي - وهو كما قال ابن عدي:\n«ممن يضع الحديث متنًا وإسنادًا» . وقال أبو حاتم:\n«ذاهب الحديث، كان يضع الحديث» .\nوإسماعيل بن عمرو - وهو الأصبهاني -؛ ضعيف، وبه أعله السيوطي في «الجامع الكبير» . وعزاه لابن عساكر. وإعلاله بشيخه الوجيهي أولى كما لا يخفى، وما أظنه عند ابن عساكر إلا من طريقه.\nوللحديث طريق آخر مضى برقم (٤٩٣١)، يرويه حرب بن الحسن الطحان: ثنا يحيى بن يعلى عن محمد بن عبيد الله بن أبي رافع عن أبيه عن جده: أن رسول الله ﷺ قال لعلي:. . . فذكره مختصرًا بلفظ:\n«إن أول أربعة يدخلون الجنة. . .» الحديث.\nأخرجه الطبراني في «المعجم الكبير» (١ / ٣١٩ / ٩٥٠)\nقلت:\nوهذا إسناد ضعيف جدًا؛ مسلسل بالضعفاء:\nالأول محمد بن عبيد الله؛ قال البخاري:\n«منكر الحديث» . وقال ابن أبي حاتم:","vol":"12","page":191},{"text":"«ضعيف الحديث، منكر الحديث جداَ، ذاهب» . وقال الدارقطني:\n«متروك وله معضلات» .\nقلت: وهذا من معضلاته!\nالثاني: يحيى بن يعلى - وهو الأسلمي القطواني -؛ متفق على تضعيفه، وهو\nمن شيعة الكوفة.\nالثالث: حرب بن حسان الطحان؛ قال الأزدي:\n«ليس حديثه بذلك» .\nوأما ابن حبان: فذكره في «الثقات» .\nوأعله الهيثمي به وبالذي قبله؛ فقال في «المجمع» (٩ / ١٣١):\n«. . . . وكلاهما ضعيف» .\nقلت: وإعلاله بالأول أولى؛ لأنه أشدهم ضعفًا. فتنبه.\n<span data-type=\"title\" id=toc-5614>٥٥٩٢ </span>- (والذي نَفْسِي بيده! لولا أن يقول فيك طوائفُ من أُمَّتي ما\nقَالتِ النصارى في عيسى بن مريمَ؛ لقُلْتُ فيك اليوم مقالًا، لا تَمُرُّ بأحدٍ\nمن المسلمين إلا أَخَذَ الترابَ مِنْ أثرِ قَدَمَيْكَ، يَطْلُبُونَ به البَرَكَةَ) .\nموضوع. أخرجه الطبراني (١ / ٣٢٠ / ٩٥١) بإسناد الذي قبله.\nوقد عرفت أنه مسلسل بالضعفاء؛ أحدهم منكر الحديث جدًا عند أبي حاتم،\nمتهم عند البخاري، وآخر؛ وهو من شيعة الكوفة.","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-5615>٥٥٩٣ </span>- (عَلِيٌّ خَيْرُ البَرِيَّةِ) .\nموضوع. أخرجه ابن حبان في «الضعفاء» (١ / ١٤٠)، وابن عدي (١ / ١٧٠)،\nومن طريق ابن الجوزي في الموضوعات (١ / ٣٤٨ - ٣٤٩)، وكذا ابن عساكر في «التاريخ» (١٢ / ٣١٣) من طريق أحمد بن سالم أبي سمرة:\nحدثنا شريك عن الأعمش عن عطية عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا باطل ظاهر البطلان؛ آفته أحمد بن سالم هذا، وفي ترجمته أورده ابن عدي وقال:\n«له مناكير» . وقال ابن حبان:\n«يروي عن الثقات الأوابد والطامات» . وقال ابن الجوزي:\n«لا يصح عن رسول الله صى الله عليه وسلم، وقال ابن حبان. . .» .\nقلت: وكأنه توبع، لكن من مثله، ولعله سرقه أحدهم عن الآخر، فقال\nالذهبي عقبه:\n«ويروى عن غير أحمد عن شريك، وهذا كذب، وإنما جاء عن الأعمش عن عطية العوفي عن جابر قال» كنا نعد عليا من خيارنا» . وهذا حقٌّ» .\nوأقره الحافظ في «اللسان» .\nقلت: ورى ابن عساكر بإسناد مظلم عن أبي الزبير عن جابر نحوه، وفيه أن\nقوله تعالى «أولئك هم خير البرية» نزل في علي ﵁، وقال:\n«فكان أصحاب محمد ﷺ إذا أقبل علي قالوا: قد جاءنا خير البرية» .","vol":"12","page":193},{"text":"وقد مضى برقم (٤٩٢٥) .\nقلت: وهذا من الأحاديث التي سود بها السيوطي كتابه «الدر المنثور» (٦ / ٣٧٩) ساكتًا عنها، ليأتي من بعده من الفرق الضالة ليستغلوها، ويوهموا المسلمين صِحَّتها؛ ليضلوا عن سبيل الله، كما فعل الشيعي عبد الحسين في مراجعاته، وقد خرجت منها نحو مئة حديث ما بين ضعيف وموضوع فيما تقدم (٤٨٨٢ - ٤٩٧٥)، منها حديث أبي الزبير هذا المشار إلى آنفًا.\nوكذلك أورده الشيعي الآخر محمد الحسين آل كاشف الغطاء في كتابه «أصل الشيعة» (ص ١١٠) نقلًا عن كتاب السيوطي «الدر المنثور» في أحاديث أخرى تقدم آنفًا بعضا زاعما أنها: «من أحاديث علماء السنة وأعلامهم، ومن طرقهم الوثيقة التي لا يظن ذو مسكة فيها الكذب والوضع» !\nفاللهم لعنتك على الكذابين والوضاعين، مهما تعددت مذاهبهم، وتنوَّعت أساليبهم، وبخاصة منهم الرافضة! قال العلامة ابن قيم الجوزية في «المنار»:\n«وأما ما وضعت الرافضة في فضائل علي؛ فأكثر من أن يعد»، قال الحافظ أبو يعلى الخليلي في كتاب «الإرشاد»:\n«وضعت الرافضة في فضائل علي ﵁ وأهل البيت نحو ثلاث مئة ألف حديث» .\nولا يستبعد هذا؛ فإنك لو تتبعت ما عندهم من ذلك؛ لوجدت الأمر كما قال» .\nوالله المستعان ولا حول لا قوة إلا بالله.","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-5616>٥٥٩٤ </span>- (ائْذَنُوا له، مرحبًا بالطَّيب الْمُطَيَّبِ) .\nضعيف. أخرجه البخاري في «التاريخ» (٤ / ٢ / ٢٢٩)، والترمذي (٣٧٩٩)، وابن ماجه (١ / ٦٥)، وابن جرير في «تهذيب الآثار» (مسند علي ١٥٥ / ١٤)،\nوأحمد (١ / ٩٩، ١٢٥، ١٩٩)، وأبو يعلى (١ / ١١٧)، وأبو نعيم في «الحلية» (١ / ١٤٠)، والحاكم (٣ / ٣٨٨)، والخطيب في «التاريخ» (١ / ١٥١) من طرق عن سفيان عن أبي إسحاق عن هانئ بن هانئ عن علي قال:\nجاء عمار بن ياسر إلى النبي ﷺ يستأذن على النبي ﷺ فقال:. . . فذكره.\nلكنه شك في رفعه في رواية ابن يمان عن سفيان؛ فقال»: أراه عن علي» .\nلكن ابن يمان - واسمه يحيى - فيه ضعف، لا سيما وقد خالف الثقات عن سفيان؛ فلم يشكوا.\nوقد تابعه شعبة عن أبي إسحاق قال: سمعت هانئ بن هانئ يقول:. . . فذكه؛ دون قوله «ائذنوا له» . ولم يذكر عليا.\nأخرجه الطيالسي في «مسنده» (١١٧) حدثنا شعبة به مرسلًا.\nلكن رواه محمد بن جعفر: حدثنا شعبة به مسندا عن علي.\nأخرجه أحمد (١ / ١٣٨)، وابن جرير (١٥٦ / ١٦) .\nوتابعه يحيى -وهو ابن سعيد - عن شعبة به.","vol":"12","page":195},{"text":"أخرجه أحمد (١ / ١٢٣) .\nوتابع سفيان وشعبة شريك -وهو القاضي -؛ فقال: عن أبي إسحاق عن هانئ عن علي به.\nأخرجه ابن جرير (١٥٦ / ١٧) .\nوتابعهم الصُّبَيّ بن الأشعث عن أبي إسحاق به.\nأخرجه الخطيب في «التاريخ» (٦ / ١٥٥) .\nوتابعهم الأعمش؛ لكنه خالفهم في متنه فأوقفه على علي؛ فقال عن أبي إسحاق عن هانئ قال:\nكنا عند علي، فدخل عليه عمار بن ياسر، فقال: مرحبا بالطيب المطيب،\nسمعت رسول الله ﷺ يقول:\nإن عمارا ملئ إيمانًا إلى مشاشه» .\nرواه ابن جير (١٥٧ / ١٥٨)، وأبو يعلى (١ / ١١٧) وغيرهما، وهو مخرج - كشاهد - في «الصحيحة» (٢ / ٤٦٦ - ٤٦٧) من طريق عثام بن علي عن الأعمش.\nوخالفه نوح بن دراج عن الأعمش به مرفوعًا؛ دون زيادة الإيمان.\nأخرجه الخطيب (١٣ / ٣١٥) .\nلكن نوح هذا؛ قال الحافظ:","vol":"12","page":196},{"text":"«متروك وقد كذبه بن معين» .\nفلا قيمة لما تفرد به، فكيف مع المخالفة لعَثّام بن علي وهو ثقة من رجال البخاري؟ ! فروايته هي المحفوظة عن الأعمش، لكن اتفاق سفيان -وهو الثوري - وشعبة وشريك على رفع الحديث تجعل رواية الأعمش شاذة فتكون روايتهم عن أبي إسحاق هي المحفوظة. والله اعلم.\nفإن: فإذا كانت رواية الجماعة هي الصواب فهل يثبت الحديث بذلك؟\nفأقول: كلا، وغن كان قد صححه الترمذي والطبري والحاكم والذهبي وحسَّنه العسقلاني في «الإصابة»، وكنت تبعته عليه في تعليقي على «المشكاة»، والىن بدا لي أن ذلك لا يتماشى مع القواعد الحديثية التي تشرط في كل رجال الإسناد العدالة والضبط، وهذا ما لم أجده متوفرًا في هانئ بن هانئ؛ فإنه مجهول عند المحدثين، ولم يوثقه إلا بعض المتساهلين، وهذا ترجمته في «تهذيب التهذيب»:\n«روى عنه ابو إسحاق السبيعي وحده. قال النسائي ليس به بأس. وذكره ابن حبان في «الثقات»، وذكره ابن سعد في الطبقة الأولى من أهل الكوفة قال: وكان يتشيع. وقال ابن المديني: مجهول، وقال حرملة عن الشافعي: لا يعرف، وأهل العلم بالحديث لا يثبتون حديثه لجهالة حاله» .\nقلت: ومن الثابت في «علم المصطلح» أن الراوي إذا تفرد عنه واحد تكون جهالته جخالة عينية، فهو إذا مجهول العين؛ لتفرد أبي إسحاق عنه كما عرفت من «تهذيب الحافظ»؛ ولذلك؛ فقوله في هانئ هذا في «التقريب»:","vol":"12","page":197},{"text":"«مستور» !\nغير مقبول منه؛ لأن هذا إنما يقال في مجهول الحال؛ كما نص عليه في مقدمة «التقريب»؛ فإنه قال في صدد بيان مراتب الرواة:\n«االسابعة من روى عنه أكثر من واحد ولم يوثق، وإليه الإشارة بلفظ:\n(مستور)، أو (مجهول الحال») . ثم قال:\n«التاسعة: من لم يروي عنه غير واحد ولم يوثق، وإليه الإشارة بلفظ (مجهول») .\nوقد يقول قائل: قوله في كل من المرتبتين: «ولم يوثق»؛ يدل بمفهومه أنه لا يورد فيهما من كان موثقا.\nفأقول: نعم ولكنه ذلك غير مضطرد عنده، فهناك من وثق، ومع ذلك أورده في إحديهما، فهذا مثلًا:\nأحمد بن عبد الرحمن القرشي المخزومي؛ قال فيه «مستور»، مع أنه روى عنه اثنان ابن ماجة والمحاملي، وذكره ابن حبان في «الثقات» !\nوالحارث بن مخلد الرزقي الأنصاري؛ قال فيه:\n«مجهول الحال»؛ تبعا لابن القطان مع أنه ذكر في «التهذيب» أن ابن حبان وثقه!\nومِمَّن قال فيه «مجهول»:\nإبراهيم بن طريف الشامي. مع أنه أحمد بن صالح وابن شاهين وابن حبان! فهذا كحال هانئ بن هانئ.","vol":"12","page":198},{"text":"إسحاق بن يزيد الهذلي المدني. وثقه ابن حبان أيضًا.\nإسماعيل بن أبي بكر الرملي. وثقه ابن حبان أيضًا.\nوالأمثلة غيرها كثيرة يجدها من يتتبعها. وفيما ذكرنا كفاية.\nوبالجملة؛ فهانئ هذا مجهول؛ كما قال ابن المديني، ولم نجد ما يصلح حجة لتوثيقه، وبالتالي لتحسين حديثه، بل وجدنا ابن سعد قد قال في «الطبقات» (٦ / ٢٢٣) بعد قوله المتقدم نقله عن «التهذيب» قال:\n«وكان منكر الحديث» .\nوهذه فائدة هامة تلحق بكلام ابن سعد؛ فإنها سقطت من «التهذيب» . والله أعلم.\nثم إن مما يلفت النظر: أن الطبري مع تصريحه بصحة سند هذا الحديث عنده قد أعله بخمس علل لم يُجِبْْ عن شئ منها، أقواها قوله:\n«والخامسة: أن هانئ بن هانئ مجهول، ولا تثبت الحجةفي الدين إلا بنقل العدول المعروفين بالعدالة»\nفمع تسليمه بجهالة هانئ، فلا أدري كيف يلتقي ذلك مع تصحيحه لإسناده!\nوقد أشار إلى هذا محققه الفاضل محمود محمد شاكر؛ فإنه قال بعد أن أشار إلى إعلال ابن جرير بما أشرنا إليه:\n«ولكنه لم يأتي بحجة في تصحيح إسناده» .\nقلت: وذلك ما يكثر منه حتى ألقي في النفس أنه من المتساهلين. س","vol":"12","page":199},{"text":"<span data-type=\"title\" id=toc-5617>٥٥٩٥ </span>- (ليسترجع أحدكم في كل شيء، حتى في شسع نعله [إذا انقطع]، فإنه من المصائب) .\nضعيف جدًا. أخرجه مسدد بن مسرهد في مسنده، كما في المطالب العالية (٣ / ٢٣٢ / ٣٣٥٢)، ومن طريقه ابن السني في (عمل اليوم والليلة) (ص ١١٥ / ٣٤٦)، وابن حبان في الضعفاء (٣ / ١٢٢)، والبزار في (مسنده) من طرق عن يحيي بن عبيد الله عن أبيه عن أبي هريرة مرفوعًا.\nوالزيادة لابن حبان، أورده في ترجمة يحيي بن عبيد الله بن عبد الله بن موهب التيمي المدني، وقال فيه:\n(يروي عن أبيه ما لا أصل له - وأبوه ثقة -، فلما كثرت روايته عن أبيه ما ليس من حديثه، سقط عن حد الاحتجاج به، وكان سيء الصلاة، وكان ابن عيينة شديد الحمل عليه) .\nثم روي عن يحيي بن سعيد القطان أنه كان يحدث عنه ثم ترك الرواية عنه.\nثم ساق له أحاديث مما أنكر عليه، هذا أحدها، وكذلك صنع الذهبي، لكنه ذكره بلفظ:\n(إذا انقطع شسع أحدكم فليسترجع، فإنها من المصائب) .\nولعله لفظ ابن عدي في (الكامل)، فقد عزاه إليه السيوطي في (الجامع الكبير)، وإلى أبي الشيخ في الثواب، والبيهقي في (شعب الإيمان) من هذا الوجه.\nوقد أخرجه الديلمي في (مسند الفردوس) (١ / ١ / ١٦١) من طريق أبي الشيخ.","vol":"12","page":200},{"text":"ثم ذكر السيوطي أن هنادًا رواه عن يحيي بن عبيد الله عن أبيه مرسلًا.\nقلت: وهذه علة ثانية في الحديث، وهي الإرسال.\nوفيه علة ثالثة: وهي جهالة عبيد الله والد يحيي، وإن وثقه ابن حبان كما تقدم في كلامه على يحيي، ولذلك أورده في التابعين من (ثقاته)، ولكنه لم يتابع على توثيقه إياه، بل قال الشافعي:\n(لا نعرفه)، وقال ابن القطان الفاسي:\n(مجهول الحال) .\nأما قول الهيثمي في مجمع الزوائد (٢ / ٣٣١):\n(رواه البزار، وفيه بكر بن خنيس، وهو ضعيف) .\nفأقول: هذا إعلال غير قادح، وذهول عن العلة الحقيقة القادحة، وهي انفراد يحيي بن عبيد الله به.\nومن طريقه أخرجه البزار، فقد وقفت على إسناده في (كشف الأستار) للهيثمي نفسه، أورده في (كتاب الأذكار) منه، فتبين أن الهيثمي قد أبعد النجعة في الإعلال المذكور.\nثم إن البزار قد أخرج للحديث شاهدًا من طريق خارجة بن مصعب: ثنا خالد الحذاء عن أبي قلابة عن أبي الأشعث الصنعاني عن شداد بن أوس عن النبي - ﷺ - مثله. وقال:\n(لا نعلمه يروى إلا من هذا الوجه، ولا نعلم أحدًا حدث به عن خالد إلا","vol":"12","page":201},{"text":"خارجة، وليس هو بالحافظ) .\nقلت: وبه أعله الهيثمي في (المجمع)، فقال:\n(وهو متروك) .\nوكذا قال الحافظ في التقريب وزاد:\n(وكان يدلس على الكذابين، ويقال ان ابن معين كذبه) .\nوالحديث أشار إلى تضعيفه ابن القيم الجوزية في (الوابل الصيب) (ص ١٧٠ - المنيرية) بقوله:\n(ويذكر عن أبي هريرة. . .) الخ.\nوكذلك قال قبله شيخه ابن تيمية في (الكلم الطيب)، وهو الصواب خلافا لما كنت علقته عليه (ص ٨١ / ١٤٠) غير منتبه لشدة ضعفه أولًا، ولا لكون الشاهد الذي قويته وحسنته من أجله ليس فيه الاسترجاع الذي في هذا ثانيًا.\nولذلك بادرت إلى بيان هذا نصحًا لنفسي وقرائي. والله تعالى أسأل أن يغفر لي خطئي وعمدي، وكل ذلك عندي، وهو الغفور الرحيم.\nعلى أنني كنت خرجته في (تخريج المشكاة) (١٧٦٠) من رواية أبي نعيم مضعفًا إياه كما هنا، ويظهر أنه لم يتيسر لي يومئذ الرجوع إلى التخريج المذكور، فوقع ما ذكرنا من الخطأ، والله المستعان.\nوالشاهد المشار إليه هو من حديث أنس، وقد مضى تخريجه والكشف عن علته برقم (١٣٦٢) .","vol":"12","page":202},{"text":"<span data-type=\"title\" id=toc-5618>٥٥٩٦ </span>- (ضع يديك على رأسك، فإن جبريل لما نزل بها إلي قال: ضع يديك على رأسك، فإنها شفاء من كل داء إلا السام، والسام: الموت. يعني: آية: (لو أنزلنا هذا القرآن. . .» .\nضعيف. أخرجه أبو نعيم في (أخبار أصبهان) (١ / ١٥٤ / ٤١٢) قال: حدثنا أبو الطيب أحمد بن يوسف المقرئ: ثنا إدريس بن عبد الكريم الحداد قال: قرأت على خلف فلما بلغت هذه الآية: (لو أنزلنا هذا القرآن) قال: ضع يديك على رأسك، فإني قرأت على سليم فلما بلغت هذه الآية قال: ضع يديك على رأسك، فإني قرأت على حمزة فلما بلغت هذه الآية قال: ضع يديك على رأسك، فإني قرأت على الأعمش فلما بلغت هذه الآية قال: ضع يديك على رأسك، فإني قرأت على يحيي بن وثاب فلما بلغت هذه الآية قال: ضع يديك على رأسك، فإني قرأت على علقمة والأسود فلما بلغت هذه الآية قالا: ضع يديك على رأسك، فإنا قرأنا على عبد الله فلما بلغنا هذه الآية قال: ضعا أيديكما على روؤسكما، فإني قرأت على النبي - ﷺ - فلما بلغت هذه الآية قال لي:. . . فذكره.\nقلت وهذا إسناد ضعيف أورده أبو نعيم في ترجمة أبي الطيب هذا، ولم يذكر فيه شيئًا سوى هذا الحديث، فالظاهر أنه غير معروف.\nومن فوقه ثقات من رجال (التهذيب)، غير إدريس بن عبد الكريم الحداد، وهو ثقة، كما في (اللسان) .\nوسليم هو ابن عيسى القارئ أورده ابن أبي حاتم برواية جمع من الثقات، ولم يذكر فيه جرحا ولا تعديلًا.\nوسائرهم من رجال مسلم، على ضعف في حمزة - وهو ابن حبيب الزيات","vol":"12","page":203},{"text":"القارئ -، وقد قال الحافظ:\n(صدوق زاهد، ربما وهم) .\nوخلف، هو ابن هشام البزار المقرئ.\nثم رأيت الحديث في (تاريخ بغداد) (١ / ٢٧٧) في ترجمة محمد بن أحمد بن يوسف بن جعفر أبو الطيب المقرئ، يعرف بـ (غلام ابن شنبوذ)، خرج عن بغداد وتغرب، وحدث بجرجان وأصبهان عن إدريس بن عبد الكريم المقرئ وأبي الحسن بن شنبوذ. روى عنه أبو النصر بن محمد بن أبي بكر الإسماعيلي وأبو نعيم أحمد بن عبد الله الحافظ الأصبهاني. أخيرنا أبو نعيم الحافظ قال: أنبأنا أبو الطيب محمد بن أحمد بن يوسف بن جعفر المقرئ البغدادي - قدم علينا - قال: نبأنا إدريس بن عبد الكريم الحداد. . . الحديث، وقال عقبه:\n(ذكر بعض أصحابنا عن أبي نعيم قال: سمعت من هذا الشيخ في سنة تسع وأربعين وثلاث مئة) .\nقلت: فهذا اختلاف عجيب في اسم هذا الشيخ أبي الطيب، فتلميذه الراوي عنه مباشرة يورده في (الأحمدين)، وتلميذ تلميذه الخطيب يورده في (المحمدين) ويقول في الترجمة وفي الرواية: إنه محمد بن أحمد. . . الخ! !\nوأعجب من ذلك أن الخطيب أورده في مكان آخر من (التاريخ) فقال (١ / ٢٧١):\n(محمد بن أحمد بن إبراهيم، أبو الفرج المقرئ، يعرف بـ (غلام الشنبوذي) .","vol":"12","page":204},{"text":"روي عن أبي الحسن محمد بن أحمد بن شنبوذ وغيره، كتب في القراءات، وتكلم الناس في رواياته. . .) .\nلكن من الممكن الجمع بين هذه الترجمة والتي قبلها بأن يقال: لعل إبراهيم الجد هنا، ويوسف الجد هناك، إنما هذا أو ذاك الجد الأعلى.\nويبدو أن الذهبي يرى هذا، فقد أورده في (الميزان) - كما في هذه الترجمة -، ولخص فيها كلام الخطيب، ثم قال:\n(وقال الخطيب في ترجمته: خرج عن بغداد) . فذكر خلاصة ما في الترجمة الأولى. ثم أعاده بعد ثلاث تراجم، فقال:\n(محمد بن أحمد بن يوسف أبو الطيب البغدادي غلام ابن شنبوذ. زعم أنه قرأ على إدريس بن عبد الكريم، وروى عنه حديثًا باطلًا بإسناد ما فيهم متهم! فالآفة هو. روي عنه أبو نعيم) .\nفتعقبه الحافظ في (اللسان)، فقال:\n(وقد كرره المؤلف سهوًا، وهو محمد بن أحمد المقرئ المذكور قبل قليل، والحديث الذي أشار إليه، أورده الخطيب في ترجمته قال. . .) .\nقلت: فساق الحديث كما تقدم نقلنا عنه.\nثم رأيت أبا نعيم قد أعاد ذكر شيخه أبا الطيب هذا في (المحمدين)، فقال (٢ / ٢٨٨):\n(محمد بن أحمد بن يوسف بن جعفر البصري أبو الطيب المقرئ، نزيل بغداد، قدم علينا قبل الخمسين، وسماعي منه سنة تسع وأربعين وثلاث مئة) .","vol":"12","page":205},{"text":"فغلب على الظن أن هذا هو الصواب في اسمه: (محمد بن أحمد) . وأن إيراد أبي نعيم إياه في (الأحمدين) وهم، لعل سببه أنه سقط من كتابه أو حفظه اسم (محمد)، ولذلك، لم يترجموه في (الأحمدين) . والله أعلم.\nوجملة القول، أن علة هذا الحديث إنما هو محمد بن أحمد هذا.\n<span data-type=\"title\" id=toc-5619>٥٥٩٧ </span>- (تحدثن عند إحداكن ما بدا لكن، حتى إذا أردتن النوم، فلتؤب كل امرأة إلى بيتها) .\nضعيف. أخرجه عبد الرزاق في (المصنف) (٧ / ٣٦ / ١٢٠٧٧) عن ابن جريج عن عبد الله بن كثير قال: قال مجاهد:\nاستشهد رجال يوم أحد، فام نساؤهم، وكن متجاورات في دار، فجئن النبي - ﷺ - فقلن: إنا نستوحش يا رسول الله! بالليل، فنبيت عند إحدانا، حتى إذا أصبحنا تبددنا [إلى] بيوتنا. فقال النبي - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، ولكنه مرسل.\nوابن جريج مدلس وقد عنعنه. لكنه صرح بالتحديث في رواية عبد المجيد عنه: أخبرني إسماعيل بن كثير عن مجاهد به.\nكذا قال: (إسماعيل بن كثير) مكان (عبد الله بن كثير)، وكلاهما ثقة، لكن عبد المجيد - وهو ابن عبد العزيز ابن أبي رواد - فيه ضعف، قال الحافظ:\n(صدوق يخطئ، وكان مرجئا، أفرط ابن حبان فقال: متروك) .\nأخرجه البيهقي (٧ / ٢٣٦)، ومنه صححت بعض الأخطاء وقعت في رواية","vol":"12","page":206},{"text":"(المصنف) .\n(تنبيه): لقد أعل ابن القيم في (زاد المعاد) (٣ / ٣١٦) الحديث بالإرسال، لكنه مال إلى تقويته، فقال:\n(وهذا وإن كان مرسلا، فالظاهر أن مجاهدًا إما أن يكون سمعه من تابعي ثقة، أو من صحابي، والتابعون لم يكن الكذب معروفًا فيهم. . .) إلخ.\nقلت: وهذا مردود باتفاق علماء الحديث في (المصطلح): أن الحديث المرسل من أقسام الحديث الضعيف. وما ذاك إلا لاحتمال أن يكون بين التابعي الثقة وبين النبي - ﷺ - تابعي واحد أو أكثر، واحتمال أن يكون الواسطة مجهولًا أو ضعيف الحفظ، وليس من الضروري ليكون حديث التابعي ضعيفًا أن يكون متهمًا كما لا يخفى، ولذلك، فما استظهره غير ظاهر، بل هو من نمط تقويته لحديث الحسن البصري عن عمر مرفوعًا:\n(لو لبث أهل النار عدد رمل عالج، لكان لهم يوم يخرجون فيه) .\nوقد مضى الرد عليه تحت الحديث (٦٠٧) في المجلد الثاني (صفحة ٧٣) .\nثم إن في متن سبب الحديث نكارة عندي، وهو ما ذكرته النسوة من الوحشة، وبناء على ذلك جاء الإذن بخروجهن عند إحداهن، وقد صح في حديث فريعة المعروف في (السنن) أنه ﷺ نهاها عن الخروج، وقال لها:\n(امكثي في بيتك حتى يبلغ الكتاب أجله) .\nوهو مخرج في الإرواء (٢١٤١) .\nوفي رواية لعبد الرزاق (١٢٠٧٦)، والطبراني في الكبير (٢٤ / ٤٤٢ /","vol":"12","page":207},{"text":"١٠٨١): أنها ذكرت نفس الشكوى: الوحشة، وأشياء أخرى، ومع ذلك أمرها أن لا تخرج من بيتها.\n(تنبيه هام): كنت ذهبت في الإرواء إلى أن إسناد حديث فريعة ضعيف، ثم بدا لي أنه صحيح بعد أن اطلعت على كلام ابن القيم فيه، وتحقيق أنه صحيح، بما لم أره لغيره جزاه الله خيرًا، وازددت قناعة حين علمت أنه صححه مع الترمذي ابن الجارود وابن حبان والحاكم والذهبي، ومن قبلهم محمد بن يحيي الذهلي الحافظ الثقة الجليل، وأقرهم الحافظ في (بلوغ المرام)، والحافظ ابن كثير في (التفسير)، واستعمله أكثر فقهاء الأمصار، كما قال ابن عبد البر في (الاستيعاب)، ومنهم بعض الصحابة كابن عمر، قال:\n(لا تخرج المتوفى عنها في عدتها من بيت زوجها) .\nأخرجه عبد الرزاق (٧ / ٣١ / ١٢٠٦٢) بإسناد (الصحيحين) . وقد صح غيره خلافه.\nولكن مما لا شك فيه أن الآثار إذا اختلفت عنهم، فالأولى بالترجيح ما كان موافقًا للحديث، ولا سيما إذا أنكر على المخالف في زمانهم.\nفقد روي عبد الرزاق أيضًا (٧ / ٣٠ / ١٢٠٥٥)، والبيهقي (٧ / ٤٣٦) من طريقين صحيحين عن القاسم بن محمد:\nأن عائشة ﵂ كانت تخرج المرأة وهي في عدتهها من وفاة زوجها. قال: فأبى ذلك الناس، إلا خلافها، فلا نأخذ بقولها وندع قول الناس!\nوالقاسم بن محمد، هو ابن أبي بكر الصديق ﵁، أحد الفقهاء","vol":"12","page":208},{"text":"بالمدينة، وعائشة خالته، ومع ذلك لم يأخذ بقولها، لمخالفتها لقول الناس، وإنما هم أصحاب النبي - ﷺ - كما هو ظاهر. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5620>٥٥٩٨ </span>- (كان يقول في دبر الصلاة: لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، [وهو حي لا يموت، بيده الخير]، وهو على كل شئ قدير، [ثلاث مرات]) .\nشاذ بالزيادتين، وصحيح جدًا بدونهما. وإليك البيان:\nلقد جاء الحديث في (الصحيحين) والسنن والمسانيد، من رواية وراد كاتب المغيرة، من طرق كثيرة جدًا عنه عن المغيرة بن شعبة مرفوعًا، ليس في أكثرها الزيادتان، وإنما شذ بعض الرواة بذكرهما في بعض الطرق، خلافًا لأكثر الثقات فيها، وهاك رواتها:\nالأول: عبد الملك بن عمير بن رواد.\nأخرجه البخاري (٢ / ٣٣٥ و١٣ / ٢٦٤ - فتح)، ومسلم (٢ / ٩٦)، وأبو عوانة (٢ / ٦٥)، والدرامي (١ / ٣١١)، وابن خزيمة في (صحيحه) (١ / ٣٦٥)، والبيهقي (٢ / ١٨٥)، وأحمد (٥ / ٢٥١)، والحميدي (رقم ٧٦٢)، وعبد بن حميد (٥٤ / ١)، وابن السني في (عمل اليوم والليلة) (رقم ١١٢)، والطبراني في (المعجم الكبير) (٢٠ / ٣٨٦، ٣٨٧، ٣٨٨، ٣٨٩)، والبغوي في (شرح السنة) (٣ / ٢٢٥)، والطبراني في (الدعاء) (ق ٧٧ / ٢ - ٨٠ / ١)، وكذا النسائي (١ / ١٩٧) لكن وقع فيه (عبد الملك بن أعين) ! وهو خطأ، أخرجوه من طرق عنه، دون الزيادة.","vol":"12","page":209},{"text":"الثاني: المسيب بن رافع عن وارد.\nأخرجه البخاري (١١ / ١٣٣)، ومسلم (٢ / ٩٥)، وأبو عوانة (٢ / ٢٦٥)، وأبو داود (١٥٠٤) و(رقم ١٣٤٩ - صحيحه)، والنسائي أيضًا وابن أبي شيبة في المصنف (١٠ / ٢٣١)، والبيهقي في السنن الكبرى (٢ / ١٨٥)، وأحمد (٤ / ٢٥٠)، وعبد الحميد أيضًا في الكبير (٢٠ / ٣٨٦، ٣٨٩، ٣٩٢) وفي الدعاء (ق٧٩ / ٢ - ٨٠ / ٢) من طرق عنه.\nالثالث: عامر الشعبي عنه\nأخرجه البخاري (١١ / ٣٠٦)، والنسائي أيضًا وابن خزيمة وأحمد (٤ / ٢٥٠، ٢٥٤)، والطبراني في الكبير (٢٠ / ٣٨٢، ٣٨٣، ٣٨٤) وفي المعجم الأوسط أيضًا (١ / ٢١٥ / ٢ رقم ٣٨٦٣) والدعاء (ق٧٧ / ١) من طرق عنه.\nالرابع: عبدة بن أبي لبابة عنه.\nأخرجه البخاري (١١ / ٥١٢)، ومسلم أيضًا وأبو عوانة والنسائي وابن خزيمة وعبد الرزاق في المصنف (٢ / ٢٤٤)، وأحمد (٤ / ٣٤٥، ٢٥١، ٢٥٥)، والحميدي أيضًا وابن السني (١١٢)، والطبراني في الكبير (٢٠ / ٣٨٨، ٣٩١، ٣٩٣) والدعاء (٨٠ / ١ و٨١ / ١) من طرق عنه.\nالخامس: أبو سعيد - وقد اختلف في اسمه.\nأخرجه مسلم وأبو عوانة وأحمد (٤ / ٢٤٧)، والطبراني (٢٠ / ٣٩٤ - ٣٩٥) والدعاء (ق٧٩ / ٢) من طريق ابن عون عنه.","vol":"12","page":210},{"text":"السادس والسابع والثامن والتاسع: سليم بن عبد الرحمن النخعي، ومكحول، وعبد ربه، ورجاء بن حيوة.\nأخرجه عنهم الطبراني في الكبير (٢٠ / ٣٩٣٩، ٣٩٤، ٣٩٥، ٣٩٦) والدعاء (٨٠ / ٢ - ٨١ / ١) .\nقلت: وكل هؤلاء الرواة التسعة لم ترج عنهم الزيادتان المذكورتان إلا في بعض الروايات عنهم؛ فالأولى جاءت عن المسيب بن رافع والأخرى عن الشعبي لكن الرواة عنهما لم يتفقوا عليهما؛ بل إن أكثرهم لم يذكرهما، فلا بد - إذن - من تحرير القول في ذلك إن شاء الله تعالى.\nأما الزيادة الأولى فمدارها على منصور - وهو ابن المعتمر؛ تفرد بها عنه شيبان، وهو ابن عبد الرحمن النحوي - وهو ثقة من رجال الشيخين.\nأخرجه الطبراني (٢٠ / ٣٩٢ / ٩٦٢) .\nوبقية رجاله ثقات حفاظ، وقال الحافظ في فتح الباري (٢ / ٣٣٢): ورواته موثقون.\nولست أدري لم عدل عن قوله: ثقات إلى قوله (موثقون)؟ ! إلا أن يكون أشار بذلك إلى مخالفة النحوي للثقات، ولاسيما وقد قال فيه الساجي: (صدوق، وعنده مناكير) .\nفإن مثل هذا القول - وإن كان ظاهره مخالفًا لقول الجمهور الذين وثقوه فإنه - مما يستفاد منه في مثل ما نحن فيه من مخالفته للثقات الآخرين، وهم:","vol":"12","page":211},{"text":"١ - جرير بن عبد الحميد.\nعند البخاري ومسلم والنسائي والبيهقي.\n٢ - شعبة بن الحجاج.\nعند أحمد (٤ / ٢٥٠)، والطبراني (٢٠ / ٣٨٦ / ٩٠٦، ٣٩٢ / ٩٢٨) .\n٣ - زائدة بن قدامة.\nعند عبد بن حميد.\n٤ - وجعفر بن الحارث النخعي.\nعند الطبراني (٣٩٢ / ٩٢٧) .\nكل هؤلاء الثقات - وفيهم شعبة؛ أمير المؤمنين في الحديث - رووه عن منصور دون الزيادة، فلا شك أن اجتماعهم على تركها دليل على شذوذها فما بالك إذا علمت أن الأعمش قد تابع منصورًا في روايته عن المسيب دونها؟ !\nأخرجه مسلم وأبو عوانة وأبو داود والبيهقي وابن أبي شيبة والطبراني (٢٠ / ٣٨٩ / ٩٢٠، ٣٩٢ / ٩٢٥) .\nثم هل بقي ريب في شذوذها إذا تذكرت أن سائر الرواة الثمانية الذي تابعوا المسيب في روايته عن وراد لم يذكروها! ! اللهم إلا ما في رواية ابن السني من طريق سفيان بن عيينة عن عبد الملك بن عمير وعبدة بن أبي لبابة: سمعًا ورّادًا به، فزاد: (بيده الخير) . ولكنها شاذة أيضًا؛ لوجوه:","vol":"12","page":212},{"text":"الأول: أن ابن السني روى عن شيخه أبي خليفة: حدثنا إبراهيم بن بشار الرمادي: حدثنا سفيان بن عيينة به.\nحدثنا أبو مسلم الكشي وأبو خليفة قالا: ثنا إبراهيم بن بشار الرمادي به؛ دون الزيادة.\nوهذا أصح؛ لأن الطبراني أحفظ من ابن السني؛ ولأنه قرن مع أبي خليفة الكشي، واثنان أحفظ من واحد.\nالثاني: أن الرمادي - مع حفظه - له أوهام؛ كما في (التقريب) .\nوقد خالف الحفاظ الأئمة: أحمد والحميدي؛ فقالا: ثنا سفيان به؛ دون الزيادة.\nوكذلك أخرجه أبو عوانة والنسائي وغيرهما من طرق أخرى عن سفيان به.\nالثالث: أنه خالف جميع روايات الثقات المتقدمة عن وراد.\nفثبت مما تقدم أن الزيادة الأولى شاذة لا تثبت.\nوأما الزيادة الأخرى: (ثلاث مرات)؛ فقد تفرد بها هشيم بإسناد له غريب:\nفقال أحمد (٤ / ٢٥٠): ثنا هشيم: أنا غير واحد؛ منهم مغيرة عن الشعبي عن وراد به.\nوهكذا أخرجه النسائي (١ / ١٩٧) من طريقين آخرين عنه به.","vol":"12","page":213},{"text":"وابن خزيمة (١ / ٣٦٥ / ٧٤٢) عن روايتين عنه به؛ إلا أنه قال:\n(منهم المغيرة ومجال ورجل ثالث) .\nوهكذا رواه البخاري (١١ / ٣٠٦ / ٦٤٧٣) من طريق أخرى عن هشيم به؛ إلا أنه لم يسم مجالدًا فقال:\n(. . . وفلان. . .)؛ لكن لم يذكر الزيادة؛ لكنها جاءت في نسخة الصّغاني كما في (الفتح «١١ / ٣٠٧)، وهي في المطبعة الإستنبولية (٧ / ١٨٤) .\nورواه الطبراني في (الكبير) (٢٠ / ٣٨٣ / ٨٩٧) و(الأوسط) (١ / ٢١٥ / ٢ / ٣٨٦٣) من طريق الحسن بن علي بن راشد الواسطي: ثنا هشيم به؛ لكنه قال:\n(عن مغيرة وزكريا واسماعيل ومجالد): فذكر ولم يذكر الزيادة.\nوالحسن المذكور؛ ثقة؛ كما في (الفتح) .\nقلت: ولهذه الزيادة عندي عدة علل:\nالأولى: تفرد هشيم بها دون كل الطرق التي سبقت الإشارة إليها عن الشعبي وغيره عن وارد.\nالثانية: اختلاف الرواة عليه في الزيادة؛ فمنهم من لم يذكرها كالحسن الواسطي.\nوتابعه يحيى بن أبي بكير: عند الطبراني (٢٠ / ٣٨٣ / ٨٩٨)؛ على أنهما لم يذكرا أيضًا تصريحه بالتحديث!","vol":"12","page":214},{"text":"الثالثة: اضطرابه هو أو الرواة عنه في ذكر عدد شيوخه.\nالرابعة: عدم تصريحه بكون السياق لهم جميعًا أو لأحدهم وفيهم مجالد - وهو ابن سعيد - وليس بالقوي، ومن المحتمل أن تكون الزيادة منه، فتكون منكرة.\nالخامسة: أنه كان مدلسًا تدليسًا غريبا؛ سماه الحافظ ابن حجر وغيره تدليس العطف، قال في (طبقات المدلسين):\n(ومن عجائبه في التدليس أن أصحابه قالوا له: نريد أن لا تدلس لنا شيئًا. فواعدهم، فلما أصبح أملى عليهم مجلسًا، يقول في أول كل حديث منه: ثنا فلان وفلان عن فلان، فلما فرغ قال: هل دلست لكم اليوم شيئًا؟ قالوا: لا. قال: فإن كل شيء حدثتكم عن الأول سمعته، وكل شيء حدثتكم عن الثاني فلم أسمعه منه) .\nوعلى هذا فنستطيع أن نقول: هذه شهادة منه: أن من عطفهم على المغيرة عند ابن خزيمة والطبراني لم يسمعه منهم. وهم عند البخاري غير مُسَمَّين، فتكون روايته عنهم معللة بـ (العنعنة) .\nفإذا قالت: هذه علة غير قادحة ما دام أنه صرح بالسماع من المغيرة.\nقلت: هو كذلك لولا العلة التالية، وهي:\nالسادسة: المغيرة، هو ابن مقسم الضبي؛ كما في (الفتح)، وكان يدلس؛ كما في (التقريب)، وقد عنعنه عن الشعبي، فالظاهر أنه لم يسمعه منه.\nويؤيد ذلك أنه رواه أبو عوانة الوضاح بن عبد الله: عند الطبراني (٢٠ / ٣٨٢ / ٨٩٦)، وعلي بن عاصم: عند أحمد (٤ / ٢٥٤)؛ كلاهما عن مغيرة","vol":"12","page":215},{"text":"عن شباك عن عامر به.\nفأدخلا بني المغيرة وعامر الشعبي شباكًا - وهو الضبي الكوفي - وهو مدلس أيضًا! ويرويه عنه مدلس! !\nالسابعة: وإذا دار الحديث على المغيرة ورواه عنه هشيم بالزيادة؛ فقد خالفه أبو عوانة وابن عاصم؛ فلم يذكرا الزيادة، فدل ذلك أيضًا على شذوذها؛ ولكن لعل الوهم ليس منه؛ لأنه كان ثقة ثبتًا، وإنما من أحد شيوخه الذين عطفهم على المغيرة ودلس عنهم - كما تقدم - أو من شيخ المغيرة الذي دلسه أيضًا، وهذا بالإضافة إلى مخالفته للثقات من الرواة الذين رووه عن الشعبي بدونها كما ذكرنا في العلة الأولى.\nوجملة القول؛ أن هذه الزيادة يكفي في إثبات شذوذها وعدم صحتها بعض هذه العلل، فكيف بها مجتمعة؟ والله أعلم.\nثم استدركت فقلت: يمكن أن يضم إلى ما سبق من العلل في رواية هشيم علة ثامنة، وهي:\nأن أحد الرواة الذين بينه وبين الشعبي الذي جاءت بهذه الزيادة الشاذة فقد أسقط مكانها زيادة محفوظة رواها الوضاح وعلي بن عاصم المتقدم ذكرهما عن المغيرة بسنده عن الشعبي، وهي ثابتة عند من تابعه من الرواة عن الوارد، وهي قوله ﷺ:\n(اللهم لا مانع لما أعطيت، ولا معطي لما منعتَ، ولا ينفع ذا الجد منك الجدُّ) .\nومن عجيب المصادفات أنه أصاب هذا الشطر الثاني من روايات الثقات عن","vol":"12","page":216},{"text":"الوارد ما أصاب الشطر الأول منها زيادة ونقصًا من بعضهم!\nفقال عبد بن حميد في (المنتخب من المسند) (ق / ١): أخبرنا عبد الرزاق: أنا معمر عن عبد الملك بن عمير: حدثني وراد كاتب المغيرة بن شعبة قال: كتب معاوية إلى المغيرة: أن اكتب إلي بشيء من حديث رسول الله ﷺ. قال: فكتب إليه: إني سمعت رسول الله ﷺ. . . (قلت: فذكر حديثين ثالثًا، وهو:) قال: وسمعته يقول:\n(اللهم لا مانع لما أعطيت، ولا راد لما قضيت، ولا ينفع ذا الجد منك الجد) .\nقلت: فلم يذكر الشطر الأول من الحديث، وزاد قوله:\n(ولا راد لما قضيت) وحذف قوله:\n(ولا معطي لما منعت) ! وهي محفوظة في روايات الثقات في (الصحيحين) وغيرهما.\nفالزيادة شاذة، وذكرها الحافظ في (الفتح ٢ / ٣٣٣)؛ دون أن يشير إلى شذوذها! بل لعله أشار إلى تقويتها بقوله:\n(ووقع عند الطبراني تامًا من وجه آخر؛ كما سنذكره في (كتاب القدر) إن شاء الله تعالى) . وقال هناك (١١ / ٥١٣):\n(وقوله: (ولا معطي لما منعت) زاد فيه مسعر عن عبد الملك بن عمير عن وارد: (ولا راد لما قضيت) . أخرجه الطبراني بسند صحيح عنه) .\nقلت: كأن الحافظ - ﵀ - نظر إلى ظاهر السند فصححه! وإلا؛ فكيف يكون صحيحًا وهو شاذ؟ ! والدليل عليه أن أحدًا من أصحاب ابن عمير لم يذكر","vol":"12","page":217},{"text":"هذه الزيادة، وقد أخرجه الطبراني في (كبيره) (٩٠٩ - ٩٢٠) من طريق معمر وشريك وزائدة وأبي عوانة وابن عيينة وزيد بن أبي أنيسة والحكم بن هشام وعمرو بن قيس والأعمش؛ كلهم عن ابن عمير؛ دون الزيادة، وبعض رواياتهم في الصحيحين كما تقدم.\nثم إن رواية مسعر التي عزاها للطبراني، لعلها في كتاب (الدعاء) له فإني لم أرها في (معاجيمه الثلاثة) بل هي في (كبيره) (رقم٩٠٨) من رواية أبي نعيم عن مسعر دون الشطر الثاني كله.\nثم روى عقبها رواية عبد الزراق عن معمر التي تقدمت برواية عبد بن حميد؛ لكن ليس فيها: (ولا راد لما قضيت) . فذلك مما يؤكد شذوذها. والله أعلم.\nوقد غفل عن هذا التحقيق الشيخ مصطفى العدوي في تخريجه على (مسند عبد الحميد) (١ / ٣٥٥ / ٣٩١) فصححه، ثم عزاه للشيخين! !\nهذا، وقد رويت بعض تلك الزيادات في أحاديث، فرأيت من تمام الفائدة أن أتكلم عليها.\nالأول: عن جابر: أن رسول الله ﷺ كان إذا صلى قال: (لا إله إلا الله. . .) إلخ، وفيه زيادة:\n(يحيي ويميت) .\nأخرجه البزار (٤ / ٢١ - ٢٢ - الكشف) من طريق ابن علاثة عن عبد الله بن محمد بن عقيل عن جابر. وقال:\n(لا نعلمه عن جابر إلا بهذا الإسناد) .","vol":"12","page":218},{"text":"قلت: وهو ضعيف من أجل ابن علاثة، واسمه محمد بن عبد الله بن علاثة، وهو ضعيف؛ تقدمت له بعض الأحاديث. وأما الهيثمي؛ فقال: (١٠ / ١٠٣): (رواه البزار، وإسناده حسن) .\nوأقول: أما بالزيادة هنا فلا، أعني: دبر كل صلاة. وإنما صحت في صلاة الصبح والمغرب؛ كما هو مخرج فيما سبق (٢٥٦٣) .\nالثاني: عن ابن عباس قال:. . . فذكره بزيادة:\n(بيده الخير) .\nأخرجه البزار أيضًا (٤ / ٢٢ / ٣٠٩٩)، والطبراني في (المعجم الكبير) (١٢ / ١٧٣ / ١٢٧٩٦) من طريق يحيى بن عمرو بن مالك النكري عن أبيه عن أبي الجوزاء عنه. ولم يذكر الطبراني الزيادة؛ ولكنه ذكر مكانها:\n(يحيي ويميت) . وقال البزار:\n(لا يروى عن ابن عباس إلا بهذا الإسناد) .\nقلت: وهو ضعيف أيضًا؛ يحيى بن عمرو هذا ضعيف؛ كما قال الذهبي في (الكاشف) والحافظ في (التقريب) وزاد:\n(ويقال: إن حماد بن زيد كذبه) .\nوأما الهيثمي؛ فقال بعدما عزاه للبزار والطبراني:\n(وإسنادهما حسن) !","vol":"12","page":219},{"text":"وهذا من تساهله\nثم إن الزيادتين يقال فيهما ما قلته في الزيادة الأولى.\n<span data-type=\"title\" id=toc-5621>٥٥٩٩ </span>- (ما يمنعُ أحدَكُم إذا عَرف الإجابةَ من نفسه، فَشُفي من مرضِهِ، أو قدم من سفرٍ؛ يقول: الحمد لله الذي بعزتهِ وجَلالِه تَتِمُّ الصالحات) .\nضعيف جدًا.\nأخرجه الحاكم في (المستدرك) (١ / ٥٤٥) من طريق عيسى بن ميمون عن القاسم بن محمد عن عائشة ﵂ مرفوعًا. وقال:\n(عيسى بن ميمون؛ غير متهم بالوضع) !\nوكذا قال الذهبي!\nأقول: إن سلم بذلك، فهل يبرر للحاكم أن يستدرك بحديث مثله على الشيخين؟ ! ولاسيما وقد ضعفه البخاري جدًا؛ فقال في (التاريخ الكبير) (٣ / ٢ / ٤٠١) (والصغير):\n(منكر الحديث) . وقال الفلاس وأبو حاتم:\n(متروك الحديث) . وقال ابن حبان (٢ / ١١٨):\n(يروي عن الثقات أشياء كأنها موضوعات) . ثم روى عن ابن مهدي قال:\n(استعديت على عيسى بن ميمون، فقلت: هذه الأحاديث التي تحدث بها عن القاسم عن عائشة؟ ! فقال: لا أعود!) .","vol":"12","page":220},{"text":"<span data-type=\"title\" id=toc-5622>٥٦٠٠ </span>- (كَانَ إِذَا هَاجَتْ رِيحٌ اسْتَقْبَلَها بِوَجْهِهِ، وَجَثَا عَلَى رُكْبَتَيْهِ،\nوَمَدَّ بِيَدَيْهِ، وَقَالَ: اللَّهُمَّ! إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ الرِّيحِ وَخَيْرَ مَا أُرْسِلَتْ\nبِهِ، اللَّهُمَّ! اجْعَلْهَا رَحْمَةً، وَلا تَجْعَلْهَا عَذَابًا، اللَّهُمَّ اجْعَلْهَا رِيَاحًا وَلا\nتَجْعَلْهَا رِيحًا) (*) .\nمنكر بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير \" (١١ / ٢١٣ / ١١٥٣٣) من طريقين عن أبي علي الرحبي - وهو الحسين بن قيس - عن عكرمة\nعن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الحسين هذا - وهو الملقب ب (حنش) -؛ قال الحافظ في \" التقريب \":\n\" متروك \".\nوبه أعله الهيثمي (١٠ / ١٣٥ - ١٣٦) .\nومن طريقه أخرجه مسدد وأبو يعلى في \" مسنديهما \" - كما في \" المطالب\nالعالية \" (٣ / ٢٣٨) والتعليق عليه -، والخطابي في \" غريب الحديث \" (١ / ٦٧٩)، وقال:\n\" قوله: \" اجعلها رياحًا \"؛ يريد: اجعلها لقاحًا للسحاب. \" ولا تجعلها ريحًا \"؛\nيريد: لا تجعلها عذابًا. وتصديق هذا في كتاب الله ﷿، وبيانه ما ذكر ابن\nعباس. . . \".\nثم روى بإسناده الصحيح عن الشافعي: أخبرنا من لا أتهم: \" العلاء بن\n_________\n(*) قُدِّر للشيخ - ﵀ - تخريج هذا الحديث فيما سبق في هذه \" السلسله برقم (٤٢١٧) . (الناشر) .","vol":"12","page":221},{"text":"راشد عن عكرمة عن ابن عباس قال:\n\" في كتاب الله - يعني: آية الرحمة -: ﴿وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ﴾ . قال: ﴿وَهُوَ\nالَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾ . وقال - يعني: في آية العذاب -:\n﴿وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ﴾ . وقال: ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا\nصَرْصَرًا﴾ \".\nقلت: وهذا الأثر لا يصح؛ لا من حيث إسناده، ولا من حيث دلالته.\nأما الأول: فلأن فيه شيخ الشافعي الذي لم يسمه؛ على الرغم من وصفه إياه\nبأنه غير متهم عنده، ومن شيوخه إبراهيم بن محمد بن أبي يحيى الأسلمي أبو\nإسحاق المدني، وهو متروك متهم بالكذب، فلا يبعد أنه يعنيه بذاك الوصف.\nوشيخه العلاء بن راشد؛ أورده البخاري في \" التاريخ الكبير \" وابن أبي حاتم،\nولم يذكرا فيه جرحًا ولا تعديلًا.\nوأما عدم صحته من حيث الدلالة؛ فلأن هناك آية أخرى تدل على أنه لا\nفرق بين (الرياح) و(الريح) . فكما أن (الرياح) تستعمل في الرحمة،\nفكذلك (الريح)، وجرى العمل بذلك في الأحاديث الصحيحة.\nوكأن الخطابي تلقى التفريق بين اللفظين عن الإمام أبي عبيد القاسم بن\nسلام؛ فقد حكاه أبو جعفر الطحاوي في \" مشكل الآثار \" (١ / ٣٩٨) عنه،\nواستشهد على ذلك أبو عبيد بحديث الترجمة، فرد عليه الطحاوي بقوله:\n\" أما الحديث؛ فلا أصل له، وقد كان الأولى به - لجلالة قدره ولصدقه في\nروايته غير هذا الحديث - أن لا يضيف إلى رسول الله ﷺ ما لا يعرفه أهل","vol":"12","page":222},{"text":"الحديث عنها!\nثم اعتبرنا في كتاب الله تعالى ما يدل على أن المعنى واحد فيهما، فوجدنا الله\nتعالى قد قال: ﴿هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ\nوَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ\nمَكَانٍ﴾؛ فكانت الريح الطيبة من الله تعالى رحمة، والريح العاصف منه ﷿\nعذابًا، ففي ذلك ما قد دل على انتفاء ما رواه أبو عبيد مما ذكره [من الحديث] .\nثم اعتبرنا ما يروى عن رسول الله ﷺ مما يدخل في هذا المعنى، فوجدنا. . . \".\nقلت: ثم ذكر أحاديث في الدعاء إذا عصفت الريح:\n\" اللهما إني أساثك خيرها وخير ما فيها وخير ما أرسلت به، وأعوذ بك من\nشرها وشر ما فيها وشر ما أرسلت به \".\nوقد خرجت بعضها في \" الصحيحة \" (٢٧٥٦) .\nفإن مما يؤكد ضعف حديث الترجمة وأثر ابن عباس؛ بل بطلانهما: أنه صح\nعنه خلافهما؟ فقال مجاهد:\nهاجت ريح، فَسَبُّوها. فقال ابن عباس:\n\" لا تسبوها، فإنها تجيء بالرحمة وتجيء بالعذاب، ولكن قولوا: اللهم اجعلها\nرحمة، ولا تجعلها عذابًا \".\nأخرجه ابن أبي ثمينة في \" المصنف \" (١٠ / ٢١٧)، والخرائطي في \" مكارم\nالأخلاق \" (ص ٨٣) بسند صحيح عنه.","vol":"12","page":223},{"text":"<span data-type=\"title\" id=toc-5623>٥٦٠١ </span>- (مَنْ سَاءَ خُلُقَهُ مِنْ الرَّقِيقِ وَالدَّوَابِّ وَالصِّبْيَانِ؛ فَاقْرَأُوا فِي\nأُذُنِهِ: ﴿أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ. . .﴾) .\nموضوع.\nأخرجه الطبراني في ما المعجم الأوسط \" (١ / ٦ / ١ / ٦٤) من\nطريق الحكم بن يعلى بن عطاء المحاربي قال: يا محمد بن عبد الله بن عبيد بن\nعمير عن أبي خلف عن أنس بن مالك مرفوعًا، وقال:\n\" لا يروى إلا بهذا الإسناد \".\nقلت: وهو موضوع؛ آفته أحد هؤلاء الثلاثة:\nالأول: أبو خلف - وهو الأعمى - خادم أنس ﵁؛ قال الحافظ في\n\" التقريب \":\n\" متروك، ورماه ابن معين بالكذب \".\nالثاني: محمد بن عبد الله بن عبيد بن عمير؛ قال البخاري في \" التاريخ\nالكبير \" (١ / ١ / ١٤٢) و\" الضعفاء الصغير \" (ص ٢٧٥):\n\" ليس بذاك الثقة \". ونقل الذهبي عنه أنه قال:\n\" منكر الحديث \". وعن النسائي:\n\" متروك الحديث \".\nالثالث: الحكم بن يعلى بن عطاء المحاربي؛ قال البخاري في \" التاريخ الكبير \"\n(١ / ٢ / ٣٤٢):\n\" قال لي سليمان بن عبد الرحمن: رأيته بدمشق، عنده عجائب، منكر","vol":"12","page":224},{"text":"الحديث؛ ذاهب. تركت أنا حديثه \". وقال أبو حاتم:\n\" متروك الحديث \". وقال أبو زرعة:\n\" ضعيف الحديث، منكر الحديث \".\nقلت: وسليمان بن عبد الرحمن هو الدمشقي، وهو راوي هذا الحديث عن\nالحكم هذا.\nوقد روي طرف من هذا الحديث من طريق المنهال بن عيسى: ثنا يونس بن عبيد قال:\nليس رجل يكون على دابة صعبة، فيقول في أُذُنِهَا: ﴿أفغير دين الله يبغون\nوله أسلم من في السماوات والأرض طوعًا وكرهًا وإليه يرجعون﴾ إلا وقفت بإذن\nالله تعالى.\nأخرجه ابن السني في \" عمل اليوم \" (رقم ٥٠٤) .\nقلت: وهذا مع كونه مقطوعًا موقوفًا على يونس بن عبيد - وهو تابعي ثقة -؛\nفالسند إليه لا يصح؛ لأن المنهال بن عيسى مجهول؛ كما قال أبو حاتم فيما نقله\nابن علان في تخريج \" الأذكار \" (٥ / ١٥٢) عن الحافظ ابن حجر، ثم ذكر عنه\nأنه قال:\n\" وقد وجدته عن أعلى من يونس؛ أخرجه الثعلبي في \" التفسير \" بسنده من\nطريق الحكم عن مجاهد عن ابن عباس ﵄ قال:\nإذا استصعبت دابة أحدكم أو كانت شموسًا؛ فليقرأ في أذنها: ﴿أفغير دين\nالله يبغون. .﴾ الآية. وذكره القرطبي عن ابن عباس في \" التفسير \" بغير سند ولا","vol":"12","page":225},{"text":"عزو لمخرج، وهو مما يعاب به \".\nقلت: الحكم هذا هو ابن عتيبة الثقة الثبت الفقيه، فهل السند إليه صحيح؟\nوذلك ما لا أظنه. وإلا؛ فما الفرق بين ما عابه على القرطبي، وما فعله هو من\nحذفه السند الذي دون الحكم؟ ! فلو أنه صرح بصحته لم يُعَبْ ذلك عليه، أمَا وهو\nما لم يفعله: فلا فرق حينئذ بين عدم ذكره بتمامه وبين عدم ذكر القرطبي إياه\nمطلقًا! أقول هذا مع كون المفروض في حالة مثل هذا الحذف من السند أن يكون\nصحيحًا، ولكننا نعلم بالتجربة أن ذلك ليس مضطردًا. والله أعلم.\nومن أحاديث المحاربيِّ المتقدمِ الحديثُ التالي:\n<span data-type=\"title\" id=toc-5624>٥٦٠٢ </span>- (نَهى عَنْ إرضَاعِ الحَمْقَاءِ) .\nضعيف جدًا. أخرجه الطبراني في \" الأوسط \" (١ / ٦ / ١ / ٦٥) من\nطريق سليمان بن عبد الرحمن: نا الحكم بن يعلى بن عطاء المحاربي قال: نا أبو\nمعمر عباد بن عبد الصمد التيمي عن سالم بن عبد الله بن عمر عن أبيه\nمرفوعًا، وقال:\n\" لم يروه عن سالم بن عبد الله إلا أبو معمر، ولا عن أبي معمر إلا الحكم بن\nيعلى، تفرد به سليمان بن عبد الرحمن \".\nقلت: هو ثقة من شيوخ البخاري؛ كما ذكرت في الحديث السابق.\nوإنما الآفة من شيخه المحاربي؛ فإنه متروك؛ كما سبق آنفًا.\nومثله أو شر منه: شيخه عباد بن عبد الصمد؛ قال البخاري:","vol":"12","page":226},{"text":"\" منكر الحديث \". وقال ابن أبي حاتم (٣ / ١ / ٨٢):\n\" سألت أبي عنه؟ فقال: ضعيف الحديث جدًا، منكر الحديث، لا أعرف له\nحديثًا صحيحًا \". وقال ابن حبان (٢ / ١٧٠ - ١٧١):\n\" منكر الحديث جدًا، يروي عن أنس ما ليس من حديثه، وما أراه سمع منه،\nله عنه نسخة أكثرها موضوعة \".\nومنه تعلم تساهل الهيثمي في قوله (٤ / ٢٦٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه عباد بن عبد الصمد، وهو ضعيف \"!\nفلعله سقط من الناسخ أو الطابع قوله: \" جدًا \"؛ فإنه هو اللائق بحاله المفهوم\nمن كلام الأئمة، كما سقط منه لفظ (ابن) المضاف إلى عمر حيث فيه:\n\" وعن عمر. . . \"، فصار الحديث بسبب ذلك من مسند عمر وهو خطأ ظاهر.\nوقد رواه بعض الضعفاء من حديث عائشة مرفوعًا بلفظ:\n\" لا تسترضعوا الورهاء \"؛ أي: الحمقاء.\nأخرجه الطبراني في \" الصغير \" (ص ٢٧ - هندية) عن أبي أمية بن يعلى\nالثقفي - بصري - عن هشام بن عروة عن أبيه عنها. وقال:\n\" لم يروه عن هشام إلا أبو أمية \".\nقلت: كلا؛ فقد تابعه عكرمة بن إبراهيم عن هشام به، وزاد في متنه:\n\" فإن اللبن يورث \".","vol":"12","page":227},{"text":"أخرجه البزار في \" مسنده \" (٢ / ١٦٩ / ١٤٤٦ - كشف الأستار)، وقال:\n\" لا نعلمه مرفوعًا إلا من هذا الوجه، وعكرمة ليّن الحديث، وقد احتمل\nحديثه \".\nكذا قال! وهو معارض برواية الطبراني المتقدمة؛ لكن لعله يعني بهذه\nالزيادة.\nثم إن عكرمة هذا؛ أجمع الأئمة النقاد على تضعيفه؛ بل قال ابن معين وأبو\nداود:\n\" ليس بشيء \". وقال النسائي في رواية:\n\" ليس بثقة \". وقال ابن حبان (٢ / ١٨٨):\n\" كان ممن يقلب الأخبار، ويرفع المراسيل، لا يجوز الاحتجاج به \".\nوأما متابعه أبو أمية - واسمه إسماعيل -؛ فهو أسوأ حالًا منه؛ قال فيه ابن\nمعين والنسائي والدارقطني:\n\" متروك \". وقال البخاري في \" التاريخ الكبير \" و\" الصغير \":\n\" سكتوا عنه \".\nوأما قول الذهبي في دي الميزان \":\n\" وقد مشاه شعبة وقال: اكتبوا عنه فإنه شريف \".\nفهو مما لا ينبغي الالتفات إليه؛ لأنه لم يثبت عن شعبة؛ فقد ذكر أبو عبيد","vol":"12","page":228},{"text":"الآجري في \" سؤالاته \" أنه قال لأ بي داود (ص ٣٦٧):\n\" حكى رجل عن شيبان الأبلي أنه سمع شعبة يقول: اكتبوا عن أبي أمية\nابن يعلى؛ فإنه شريف لا يكذب، واكتبوا عن الحسن بن دينار؛ فإنه صدوق. قال\nأبو عبيد: غلام خليل حكى هذا عن شيبان. قال أبو داود: كذب الذي حكى\nهذا \".\nقال عقبه الحافظ في \" اللسان \" متعقبًا على الذهبي:\n\" قلت: وغلام خليل - كما تقدم - مجمع على تكذيبه، فكيف جزم المؤلف أن\nشعبة قال: اكتبوا عنه \".\nثم إن الهيثمي ذكر حديث عائشة برواية البزار والطبراني، ثم قال:\n\" وإسنادهما ضعيف \"!\n٥٦٠٣ - (﴿وله أَسْلَمَ مَنْ في السَّماوات والأرض طَوْعًَا وكَرْهًا﴾ .\nأما ﴿مَنْ في السماوات﴾؛ فالملائكة، وأما من في ﴿الأرض﴾؛ فَمَنْ\nوُلِدَ على الإسلام، وأما ﴿كرهًا﴾؛ فَمَنْ أُتي به مِنْ سبايا الأمم في\nالسَّلاسِلِ والأغلالِ؛ يُقَادُونَ إلى الجنةِ وهم كارِهون) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (١١ / ١٩٤ / ١١٤٧٣)\nمن طريق سعيد بن حرص النفيلي: ثنا محمد بن محصن العكاشي: ثنا\nالأوزاعي عن عطاء بن أبي رباح عن ابن عباس عن النبي ﷺ به.\nقلت: وهذا موضوع؛ آفته العكاشي هذا؛ فإنه كذاب كما تقدم مرارًا في","vol":"12","page":229},{"text":"أحاديث له فانظر (٤٠٨، ٤٩٧، ٦٦٢)، وبه أعله الهيثمى فقال (٦ / ٣٢٦):\n\" وهو متروك \".\nوالنفيلى، قال الحافظ: \" صدوق تغير فى اخر عمره \".\nلكن الآفه من شيخه كما سبق، ولعل السيوطى خفيت عليه، فقال فى \" الدر\nالمنثور \" (٢ / ٤٨): \" أخرجه الطبرانى بسند ضعيف \".\nفان لم يكن كذلك، فهو تساهل كبير منه، وما هو عن عادته ببعيد!\nوأورده الحافظ بن كثير فى تفسير الآيه المذكوره بإسناد الطبرانى وسكت عنه!\nلكنه استغرب معناه، وقال:\n\" ولكن المعنى الأول للآيه أقوى \".\nيعنى: أن المؤمن مستسلم بقلبه وقالبه لله، والكافر مستسلم لله كرهًا؛ فإنه\nتحت التسخير والقهر والسلطان العظيم الذى لا يخالف ولا يمانع.\n<span data-type=\"title\" id=toc-5625>٥٦٠٤ </span>- (اذا أصابَ أحدَكُم همٌّ أو حزنٌ، فليقل سبعَ مراتٍ: اللهُ ربى لا أشرك به شيئًا) .\nمنكر بزيادة (السبع) .\nأخرجه النسائى فى \" عمل اليوم والليله \" (رقم ٦٥٠ - طبع المغرب): أخبرنا زكريا بن يحيى قال: حدثنا إسحق بن إبراهيم قال:","vol":"12","page":230},{"text":"أخبرنا جرير عن مسعر عن عبد العزيز بن عمر بن عبد العزيز عن عمر بن عبد العزيز قال:\nجمع رسول الله ﷺ أهل بيته فقال. . . فذكروه.\nقلت: وهذا اسناد رجاله كلهم ثقات زكريا بن يحيى - وهو السجزى - ثقة حافظ.\nواسحاق بن ابراهيم هو ابن راهويه الامام الحافظ (انظر \" تهذيب المزى \" ٢ / ٣٧٣) .\nوجرير - وهو ابن عبد الحميد الضبى - من رجال الشيخين، لكن قال الحافظ:\n\" ثقه صحيح الكتاب، قيل: كان فى اخر عمره يهم من حفظه \".\nقلت: وطول الذهبى ترجمته فى \" الميزان \"، وهى تدل على أن الرجل ثقه، وأن حفظه لا يخلو من شىء، وبيض له فى \" الكاشف \"!\nومسعر - وهو ابن كدام الهلالى - ثقة ثبت احتج به الشيخان.\nوعبد العزيز بن عمر بن عبد العزيز، احتج به الشيخان أيضا، لكن قال الحافظ: \" صدوق يخطىء \".\nوأما أبوه عمر بن عبد العزيز، فهو الامام العادل والخليفة الراشد، التابعى الجليل، ثقة مأمون، احتج به الشيخان.\nقلت: فالحديث مرسل.","vol":"12","page":231},{"text":"لكن قد وصله جماعة من الثقات، منهم: أبونعيم - عند البخارى فى \" التاريخ \" والنسائى فى \" اليوم والليله \" والطبرانى وأبى نعيم فى \" الحلية \" - ووكيع - عند ابن ماجه وابن أبى شيبه - وغيرهم من الثقات، كلهم قالوا: عن عبد العزيز بن عمر عن هلال مولى عمر بن عبد العزيز عن عمر بن عبد العزيز عن عبد الله بن جعفر عن أمه أسماء بنت عميس مرفوعا مختصرا بلفظ:\n\" الله الله ربى، لا أشرك به شيئا \".\nقلت: فدلت روايه هؤلاء الثقات على أن حديث الترجمه فيه ثلاث علل:\nالأولى: الارسال، كما تقدم.\nوالثانيه: الانقطاع بين عمر بن عبد العزيز وابنه عبد العزيز.\nوالثالثه: زيادة \" سبع مرات \" فهى منكره.\nويؤكد ذلك: أن الحديث قد جاء من طريق أخرى عن أسماء، ومن حديث عائشه وغيرها دون الزيادة، وقد خرجت ذلك كله فى \" سلسلة الاحاديث الصحيحة \" برقم (٢٧٥٥) فأغنى ذلك عن الاعادة.\n<span data-type=\"title\" id=toc-5626>٥٦٠٥ </span>- (كنت ءاماما، فلو سجدت، سجدت) .\nضعيف. اخرجه الامام الشافعى فى \" مسنده \" (١ / ١٠٢ - من ترتيبه): أخبرنا ءابراهيم بن محمد عن زيد بن أسلم عن عطاء بن يسار:\nأن رجلا قرأ عند النبى ﷺ السجدة، فسجد النبى ﷺ، ثم قرأ اخر عنده","vol":"12","page":232},{"text":"السجدة، فلم يسجد النبى ﷺ فقال: يارسول الله! قرأ فلان عندك السجدة فسجدت، وقرأت عندك السجدة فلم تسجد، فقال النبى ﷺ:. . . فذكره.\nقلت: وهذا اسناد ضعيف، فانه مع ارساله فيه ءابراهيم بن محمد - وهو ابن أبى يحيى الأسلمى - وهو متروك.\nلكن تابعه هشام بن سعيد وحفص بن ميسرة عن زيد بن أسلم به.\nأخرجه البيهقى (٢ / ٣٢٤) .\nوخالفهم جمع فأعضلوه، فقال عبد الرزاق (٣ / ٣٤٦ / ٥٩١٤): عن معمر عن زيد بن أسلم قال: قرأ رجل٠٠٠ الحديث، وقال: وقاله ابن جريج عن عطاء.\nوقال ابن أبى شيبة فى \" المصنف \" (٢ / ١٩):\nحدثنا أبوخالد الأحمر عن ابن عجلان عن زيد بن أسلم به.\nوقد روى موصولا ولا يصح، فقال البيهقى:\n\" رواه اسحق بن عبد الله بن أبى فروة عن زيد بن أسلم عن عطاء بن يسار عن أبى هريرة موصولا، واسحاق ضعيف. وروى عن الأوزاعى عن قرة عن الزهرى عن أبى سلمة عن أبى هريرة، وهو أيضا ضعيف، والمحفوظ من حديث عطاء بن يسار مرسل، وحديثه عن زيد بن ثابت موصول مختصر \".\nقلت: يشير الى ما أخرجه البخارى فى \" صحيحه \" (١٠٧٢، ١٠٧٣) من طريق يزيد بن عبد الله بن قسيط عن عطاء بن يسار عن زيد بن ثابت قال:","vol":"12","page":233},{"text":"\" قرأت على النبى ﷺ «والنجم» فلم يسجد فيها \".\nقلت: فهذا شاهد قوى لما فى حديث الترجمة من عدم سجوده ﷺ للسجدة، وأما سائره فلم أجد ما يقويه.\nولو صح عنه ﷺ، فلا يدل على عدم شرعية السجود لها إذا لم يسجد القارىء.\nوإنما على أن القارىء عليه أن يسجد، سواء كان يرى وجوبها أو سنيتها - كما هو الراجح - ليسجد معه الذين يستمعون له، وقد روى الطحاوى فى \" شرح المعانى \" (١ / ٢٠٨) بسند جيد عن ابن أبى مليكة قال:\nلقد قرأ ابن الزبير السجدة وأنا شاهد، فلم يسجد، فقام الحارث بن عبد الله فسجد، ثم قال: يا أمير المؤمنين ما منعك أن تسجد إذ قرأت السجدة؟ فقال: إذا كنت فى صلاة سجدت، وإذا لم أكن فى صلاة فإنى لا أسجد.\nوأما ما علقه البخارى فى \" صحيحه \" (٢ / ٥٥٦) ووصله فى \" التاريخ الكبير \" (٢ / ١ / ١٥٣و٢ / ١٢٤) من طريقين عن مغيرة عن إبراهيم قال: قرأ تميم ابن حذلم - وهو غلام - على عبد الله فقرأ السجدة، فقال ابن مسعود: اسجد، فأنت إمامنا فيها.\nووصله الحافظ من رواية سعيد ابن منصور فقط، وسكت عليه، وفيه عندى علتان:\nالأولى: الإرسال، فإن إبراهيم - وهو ابن يزيد النخعى - لم يدرك عبد الله ابن مسعود ﵁.\nوالأخرى: أن المغيره - وهو بن مقسم الضبى - كان يدلس، ولاسيما عن","vol":"12","page":234},{"text":"إبراهيم، كما قال الحافظ نفسه فى \" التقريب \"\nنعم، رواه البخارى (٢ / ٢ / ١٢٤)، وكذا ابن أ [ى شيبة فى \" المصنف \" (٢ / ١٩) من طريق أبى إسحق عن سليم ابن حنظلة قال: قرأـ على عبد الله ابن مسعود (سورة بنى إسرائيل)، فلما بلغت السجدة، قال عبد الله: اقرأها، فإنك إمامنا فيها.\nورواه عبد الرزاق فى \" مصنفه \" (٣ / ٣٤٤ / ٥٩٠٧) عن معمر، والبيهقى عن سفيان، كلاهما عن أبى اسحق عن سليمان بن حنظلة به.\nكذا قالا: (سليمان) مكان (سليم) وفى (سليم) ترجمه البخارى - وفيها ساق له هذا الأثر - وابن أبى حاتم (٢ / ١ / ٢١٢) ولم يذكر فيه جرحا ولا تعديلا.\nوذكره ابن حبان فى \" الثقات \" (٣ / ١٠٠) .\nوالجواب عن هذا الأثر كالجواب عن الحديث. والله أعلم.\n<span data-type=\"title\" id=toc-5627>٥٦٠٦ </span>- (إذا أصبح أحدكم فليقل: أصبحنا وأصبح الملك لله رب العالمين، اللهم إنى أسألك خير هذا اليوم: فتحه ونصره ونوره وبركته وهداه، وأعوذ بك من شر ما قبله وشر ما بعده. ثم إذا أمسى، فليقل مثل ذلك) .\nضعيف. أخرجه أبوداود (٥٠٨٤)، والطبرانى فى \" الكبير \" (٣ / ٢٩٦ /","vol":"12","page":235},{"text":"٣٤٥٣) و\" مسند الشاميين \" (ص٣٣٣) عن محمد ابن إسماعيل: حدثنى أبى - قال ابن عوف: ورأيته فى أصل إسماعيل - قال: حدثنى ضمضم بن زرعة عن شريح بن عبيد عن أبى مالك مرفوها.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ضعف محمد ابن إسماعيل.\nوالأخرى: الانقطاع بين شريح وأبى مالك.\nأما الأولى: فقال المنذرى فى \" مختصر السنن \" (٦ / ٣٤١):\n\" فيه محمد بن إسماعيل بن عياش وأبوه، وكلاهما فيه مقال \"!\nقلت: لايستويان فأبوه ثقة فى روايته عن الشاميين وهذه منها، فالعلة من ابنه، وقد ضعفه أبوداود نفسه فى رواية الآجرى عنه، قال:\n\" سئل أبوداود عنه؟ فقال: لم يكن بذاك، قد رأيته ودخلت حمص غير مرة وهو حى، وسألت عمرو بن عثمان عنه؟ فذمه \".\nوذهل النووى عن هذا، فقال فى \" الأذكار \": \" لم يضعفه أبوداود \"!\nورد الحافظ فى \" نتائج الأفكار \" بقوله \" ق١٧١ / ٢):\n\" هذا حديث غريب، ورواته موثقون، إلا محمد بن إسماعيل فضعفه أبوداود وقال أبو حاتم الرازى: \" لم يسمع من أبيه شيئا \" لكن أبوداود لما أخرجه استظهر بقول شيخه محمد بن عوف: قرأته فى كتاب إسماعيل بن عياش.","vol":"12","page":236},{"text":"قلت ومع ضعف محمد فقد خالفه الحفاظ عن أبيه فى سنده \".\nقلت ثم ساقه من طرق عن إسماعيل بن عياش: ثنا محمد بن زياد الألهانى عن أبى راشد الحبرانى قال: أتيت عبد الله بن عمرو٠٠٠ فذكر الحديث بلفظ آخر يختلف عن هذا كل الإختلاف، ليس فيه مما فى هذا إلا أنه من أذكار الصباح والمساء، فلفظه:\n\" يا أبا بكر! قل: اللهم فاطر السماوات والأرض، عالم الغيب والشهادة، رب كل شىء ومليكه، أعوذ بك من شر نفسى، ومن شر الشيطان وشركه، وأن أقترف على نفسى سوءا، أو أجره إلى مسلم \".\nوهومخرج مع غيره مما فى معناه فى \" الصحيحه \" (٢٧٦٣) وقد حسنه الحافظ، ثم قال:\n\" وعجبت من عدول الشيخ عن هذه الطريق القوية إلى تلك الطريق الضعيفة \".\nوأما الإنقطاع فقد قال بن أبى حاتم فى \" المراسيل \" (ص٦٠) عن أبيه:\n\" شريح بن عبيد لم يدرك أبا أمامة، ولا الحارث بن الحارث، ولا المقداد \".\nقال: وسمعته يقول:\n\" شريح بن عبيد عن أبى مالك الأشعرى، مرسل \".\nونحوه ماذكره المزى فى \" التهذيب \": أن محمد بن عوف سئل: هل سمع شريح من أبى الدرداء؟ فقال: لا. قيل له: فسمه من أحد من أصحاب النبى ﷺ قال: ما أظن ذلك، وذلك أنه لا يقول فى شىء من ذلك: سمعت. وهو ثقة \".","vol":"12","page":237},{"text":"قلت: وقد أخرج الطبرانى (٣ / ٢٩١ - ٢٩٨) لشريح عن أبى مالك أربعة وعشرين حديثا عامتها بهذا الإسناد عنه، لم يقل أيضا فى شىء منها: سمعت أبا مالك!\nولذلك تعقب المزى الحافظ ابن حجر فى \" تهذيبه \" فقال عقب ما سبق عن أبى حاتم:\n\" وإذا لم يدرك أبا أمامة الذى تأخرت وفاته (يعنى: إلى سنة ٨٦) فبالأولى أن لا يكون أدرك أبا الدرداء (مات فى حدود سنة ٣٥)، وإنى لكثير التعجب من المؤلف كيف جزم بأنه لم يدرك من سمى ههنا، ولم يذكر ذلك فى المقداد وقد توفى قبل سعد بن أبى وقاص (مات سنة ٣٣) وكذا أبوالدرداء، وأبو مالك الأشعرى وغير واحد ممن أطلق روايته عنهم \".\nقلت: وأنا بدورى أتعجب منه كيف نسى هذا الذى تعقبه على المزى، فلم يعل الحديث بهذه العلة الثانية، ألا وهى الإنقطاع، بينما تنبه له فى حديث آخر خرجته فيما سبق من هذه السلسله (١٥١٠) . فأعله فى \" التلخيص الحبير \" (٣ / ١٤١) بالإنقطاع، وصرح فى \" تخريج أحاديث المختصر \" (ق٢٤ / ١) - تبعا للزركشى فى \" المعتبر \" (ص٥٨) - بأن العلة القادحة هى قول أبى حاتم الرازى: لم يسمع شريح بن عبيد عن أبى مالك الأشعرى! !\nولكن لا عجب فهذه طبيعة الإنسان، ألا وهى النسيان، فقد وقعت أنا فى مثل ما وقع هو فيه من السهو، فقد أوردت حديثا فى \" الصحيحة \" برقم (١٨١٧) وصححته تبعا للحاكم الذهبى، وهو من هذا الوجه المنقطع! ومثله الحديث (٢٢٥ - الصحيحة) بينما تنبهت لإنقطاعه فى حديث آخر ذكرته شاهدا تحت","vol":"12","page":238},{"text":"الحديث (١٥٠٢): ولذلك قررت نقل الحديث (٢٢٥) من \" الصحيحه \" إذا لم أجد له شاهدا معتبرا، وهو مما أستبعده، فإن الحافظ استغربه أيضا فى \" نتائج الأفكار \" (٣٤ / ١)، وأعله بضعف محمد ابن إسماعيل، ولم يتنبه أيضا لانقطاعه ولا لإستظهار أبى داود بقول شيخه ابن عوف: قرأته فى كتاب إسماعيل ابن عياش. فجل من لا يسهو ولاينسى، وغفر لى خطئى وعمدى، وكل ذلك عندى.\nوروى أبوداود بهذا الإسناد حديثا آخر عن أبى مالك فى (أذكار الصباح والمساء) بلفظ:\n\" اللهم! فاطر السماوات. . . . . . \".\nثم رأيت الحافظ العراقى فى \" تخريج الإحياء \" (١ / ٢٩٧ - طبع الحلبى) ذهل أيضا عن العلة، فقال: \" إسناده جيد \"!\n<span data-type=\"title\" id=toc-5628>٥٦٠٧ </span>- (لاأخاف على أمتى إلا ثلاث خلال: أن يكثر لهم من المال فيتحاسدوا فيقتتلوا، وأن يفتح لهم الكتاب، يأخذه المؤمن يبتغى تأويله: «وما يعلم تأويله إلا الله والراسخون فى العلم يقولون آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب»، وأن يروا ذا علمهم فيضيعوه، ولا يبالون عليه) .\nضعيف. أخرجه الطبرانى فى \" الكبير \" (٣ / ٢٩٣ / ٣٤٤٢) و\" مسندالشاميين \" (ص٣٣١) و(٢ / ٤٤٣ / ١٦٦٥): حدثنا هاشم بن مرثد","vol":"12","page":239},{"text":"الطبراني: ثنا محمد بن إسماعيل بن عياش: حدثني ضمضم بن زرعة عن\nشريح بن عبيد عن أبي مالك الأشعري مرفوعًا.\nقلت: وهذا إسناد ضعيف، وفيه ثلاثة علل:\nالأولى: الانقطاع بين شريح وأبي مالك؛ كما تقدم بيانه في الحديث الذي\nقبله.\nالثانية: ضعف محمد بن إسماعيل. وتقدم أيضًا.\nالثالثة: هاشم هذا؛ فإنه ضعيف أو أشد؛ قال ابن حبان:\n«ليس بشيء»\nذكره عنه الذهبي. وانظر الحديث (١٥١٠)؛ فإن هنالك حديثًا آخر لمحمد بن\nإسماعيل.\nولحديث الترجمة شاهد من حديث عمر بن راشد عن يحيى بن أبي كثير\nعن أبي سلمة عن أبي هريرة مرفوعًا به.\nأخرجه الحاكم في «المستدرك» (٢ / ٢٨٨) . وقال:\n«صحيح» ! وكذا في «التلخيص» للذهبي.\nقلت: فالظاهر أنه سقط الحديث من المستدرك؛ لأن نصه فيه موافق لنص\n«التلخيص» تمامًا: إسنادًا ولفظًا وتصحيحًا! فيبدو لي - والله أعلم - أن الناسخ أو\nالطابع نقل نص «التلخيص» إلى «المستدرك» فظهر التماثل على خلاف\nالجادة، ليس فيه بإسناد الحاكم إلى (عمر بن راشد) لننظر فيه.","vol":"12","page":240},{"text":"لكن تصحيح الذهبي هنا من أوهامه! فقد قال في «المغني»:\n«عمر بن راشد اليمامي، عن ابن أبي كثير، ضعفوه، وهو عمر بن أبي\nخثعم» .\n<span data-type=\"title\" id=toc-5629>٥٦٠٨ </span>- (قالَ اللهُ ﷿: ثلاثُ خلالٍ غيّبتُهنَّ عن عبادي، لو رآهنَّ رجلٌ ما\nعمل سوءًا أبدًا: لو كشفت غطاءي حتى يراني فيستسقنَ\nويعلمَ كيفَ أفعلُ لِخلقي إذا أمتُّهم؟ وقبضتُ السمواتِ والأرضينَ ثم\nقلت: أنا الملكُ من ذا الذي لهُ الملكُ دوني؟ ! ثم أريهم الجنة وما أعددتُ\nلهم فيها من كلِّ خيرٍ فيستيقِنُونَها، وأريهم النَّار وما أعددت لهم من كلِّ\nشر فيستيقنونها.\nولكن عمدًا غيَّبت ذلك عنهم؛ لأعلم كيف يعلمون، وقد بينتُه لهم) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٣ / ٢٩٤ / ٣٤٤٧)\nو«مسند الشاميين» (ص٣٣٢) بإسناد الذي قبله.","vol":"12","page":241},{"text":"<span data-type=\"title\" id=toc-5630>٥٦٠٩ </span>- (ما من رجلٍ يستيقظ من الليل فيوقظُ امرأَتَهُ فإنْ غَلَبَهَا\nالنَّوم نضحَ في وجهها من الماء، فيقومان في بيتِهما فيذكُركانَ الله ﷿\nساعةً من الليل؛ إلا غفر لهما) .\nضعيف، أخرجه الطبراني في «المعجم الكبير» (٣ / ٢٩٥ / ٣٤٤٨) وفي\n«مسند الشاميين» (ص٢٣٤) بإسناد الذي قبله.","vol":"12","page":241},{"text":"قلت: وفيه ثلاث علل كما تقدم، وأعله الهيثمي بواحدة منها، وهي ضعف\nمحمد بن إسماعيل بن عيَّاش! فانظر إن شئت «مجمع الزوائد» (٢ / ٢٦٣)\n<span data-type=\"title\" id=toc-5631>٥٦١٠ </span>- (إذا نامَ ابنُ آدم، قال الملكُ للشيطانِ: أعطني صحيفَتَكَ.\nفيعطيه إياها، فما وجد في صحيقته من حسنةٍ، محا بها عشر سيئات\nمن صحيفة الشيطانِ، وكتبهنَّ حسناتٍ! فإذا أراد أحدُكم أن ينامَ،\nفليكبر ثلاثًا وثلاثين تكبيرةً، ويَحْمَدْ أربعًا وثلاثين تحميدةً، ويسبح ثلاثًا\nوثلاثين تسبيحة، فتلك مئة) .\nضعيف. أخرجه الطبراني في «الكبير» (٣ / ٣٩٦ / ٣٤٥١) وفي «مسند\nالشاميين» (ص٣٣٢) بإسناد الحديث الذي قبله.\nوفيه ثلاث عللٍ، أعله الهيثمي بواحدة منها كعادته، فقال في «مجمعه»\n(١٠ / ١٢١):\n(وفيه محمد بن إسماعيل بن عيّاش، وهو ضعيف» .","vol":"12","page":242},{"text":"<span data-type=\"title\" id=toc-5632>٥٦١١ </span>- (ليقُلْ أحدُكم حينَ يرِيدُ أن ينامَ: أمنت بالله، وكفرتُ\nبالطاغوت، وعد الله حقٌّ، وصدق المرسلون، اللهم! إني أعوذ بك من\nطوارق هذا الليل، إلا طارقًا يطرق بخيرٍ) .\nضعيف أخرجه الطبراني في «الكبير» (٣ / ٢٩٧ / ٣٤٥٤) وفي «مسند\nالشاميين» (ص٣٣٣) بإسناد الذي قبله.\nوأعله الهيثمي بمثل ما أعله (١٠ / ١٢٤)، وفيه علتان أخريان كما تقدم بيانه.","vol":"12","page":242},{"text":"<span data-type=\"title\" id=toc-5633>٥٦١٢ </span>- (والذي نفسُ محمَّدٍ بيدهِ! ليُبْعَثَنَّ منكم يوم القيامة إلى\nالجنة مثل الليل الأسود زمرة جميعًا، يخبطون الأرض، تقولُ الملائكة:\nلَمَا جاء مع محمَّد أكثرُ مما جاءَ مع الأنبياءِ!) .\nضعيف. أخرجه الطبراني في «الكبير» (٣ / ٢٩٧ / ٣٤٥٥) و«مسند\nالشاميين» (ص٣٣٣) بإسناد ما قبله.\nوضعفه الهيثمي (١٠ / ٤٠٤) بمثل ما ضعفه، وقد عرفت أن فيه علتين\nأخريين لم يتنبه لهما.","vol":"12","page":243},{"text":"<span data-type=\"title\" id=toc-5634>٥٦١٣ </span>- (إنَّ الله ﷿ لا ينظر إلى أجسامكم، ولا إلى\nأحسابكم، ولا إلى أموالكم، ولكن ينظر إلى قلوبكم، فمن كان له قلب\nصالحٌ تحنن الله عليه، وإنما أنتم بنو آدم، وأحبُّكم إليَّ أتقاكم) .\nضعيف. أخرجه الكبراني في «الكبير» (٣ / ٢٩٧ / ٣٤٥٦) و«مسند\nالشاميين» (ص٣٣٣) بإسناد الذي قبله.\nوقد عرفت علله الثلاثة! وقد أعله الهيثمي هذه المرة بما ليس فيه! فقال (١٠ / ٢٣١):\n(رواه الطبراني، وفيه عبد الحميد بن يحي الحماني، وهو ضعيف) !\nوالشطر الأول من الحديث قد جاء من حديث أبي هريرة مرفوعًا نحوه.\nرواه مسلم وغيره، وهو مخرج في «غاية المرام في تخريج الحلال والحرام» (٤١٠)","vol":"12","page":243},{"text":"<span data-type=\"title\" id=toc-5635>٥٦١٤ </span>- (اللهمَّ! حبّب الموت إلى من يعلم أني رسولك) .\nضعيف. أخرجه الكبراني في «الكبير» (٣ / ٢٩٧ / ٣٤٥٧) و«مسند\nالشاميين» (٣٣٣) بإسناد الحديث الذي قبله.\nقلتُ: وهو ضعيف؛ فيه العلل الثلاثة المتقدم بيانها، وأعله الهيثمي (١٠ / ٣٠٩) بالواحدة منها؛ كما جرت عادته بهذا الإسناد خاصة. وقال المناوي في «فيض القدير»:\n«رمز المصنف لضعفه، وهو كما قال؛ فقد قال الهيثمي: فيه محمد بن إسماعيل بن عياش، وهو ضعيف» !","vol":"12","page":244},{"text":"<span data-type=\"title\" id=toc-5636>٥٦١٥ </span>- (إنَّكم أمَّة مرحومة معافاة، فاستقيموا، وخذوا طاقة الأمر) .\nموضوع. أخرجه الطبراني في «الكبير» (٣ / ٢٩٨ / ٣٤٦١) و«مسند الشاميين» (٣٣٣): حدَّثنا إبراهيم بن محمد بن عرق الحمصي: ثنا عبد الوهاب بن الضحاك: ثنا إسماعيل بن عيَّاش عن ضمضم بن زرعة عن شريح بن عبيد عن أبي مالك الأشعري مرفوعًا.\nقلت: وهذا موضوع، آفته ابن الضحّاك؛ قال أبو حاتم:\n«كذاب»\nوبه أعله الهيثمي (١٠ / ٧٠) .\nوابن عرق الحمصي، لم أجد له ترجمة، ولعله في «تاريخ دمشق» لابن عساكر، فإنه على شرطه، فليراجع من تيسّر له ذلك.","vol":"12","page":244},{"text":"<span data-type=\"title\" id=toc-5637>٥٦١٦ </span>- (علَّمنا إذا دخل أحدُنا الخلاءَ أن يعتمد اليسرى وينصب اليمنى) .\nمنكر. أخرجه الطبراني في «المعجم الكبير» (٧ / ١٦٠ / ٦٦٠٥)، والبيهقي في «السنن الكبرى» (١ / ٩٦) من طريق زَمَعَة بن صالح عن محمد\nابن عبد الرحمن؛ زعم أنَّ رجلًا حدثه من بني مدلج قال: سمعت أبي يقول:\nجاء سراقة بن مالك بن جشعم من عند [النبي ﷺ، فقال: علمنا] رسول الله كذا وكذا. فقال رجل - كالمستهزئ -: أما علَّمكم كيف تخرون؟ ! قال: بلى؛ والذي بعثه بالحق! أمرنا أن نتوكأ على اليسرى، وأن ننصب اليمنى.\nوالسياق للطبراني، واللفظ الذي أعلاه للبيهقي، وما بين المعكوفتين سقط من «المعجم» واستدركته من «المجمع» (١ / ٢٠٦) وأعله بقوله:\n«وفيه رجلٌ لم يسمَّ» .\nوتعقبه صاحبنا الشيخ حمدي السلفي بقوله:\n«قلت: بل رجلان لم يسميا» . يعني: شيخ محمد بن عبد الرحمن وأباه.\nوأقول: فيه علتان أخريان:\nإحداهما: زمعة بن صالح؛ قال الحافظ:\n«ضعيف»\nوالأخرى: شيخه محمد بن عبد الرحمن، وهو المدلجي؛ ذكره الحافظ المزي في شيوخ زمعة، ولم أجد له ترجمة.","vol":"12","page":245},{"text":"ولذلك؛ قال الحافظ في «بلوغ المرام»:\n«إسناده ضعيف» وقال في «التلخيص الحبير» (١ / ١٠٧):\n«قال الحازمي: لا نعلم في الباب غيره، وفي إسناده من لا يُعْرَف» .\n<span data-type=\"title\" id=toc-5638>٥٦١٧ </span>- (ليلة أسري بي رأيت على العرش مكتوبًا: لا إله إلا الله محمد رسول الله، أبو بكر الصديق، عمرُ الفاروقُ، عثمانُ ذو النورين، يُقتَلُ مظلوما) .\nموضوع. أخرجه الخطيب في «التاريخ» (١٠ / ٢٦٤) من طريق إسحاق ابن إبراهيم الختلي، وهذا في «الديباج» كما في «اللآلئ» (١ / ٣٢٠) حدثنا أبو بكر عبد الرحمن بن عفان الصوفي: حدثنا محمد بن مجيب الصائغ: حدثنا جعفر بن محمد عن أبيه عن جده مرفوعًا.\nأورده في ترجمة الصوفي هذا، ثم روى عن ابن معين أنه قال فيه:\n«كذاب، يكذب، رأيت له حديثًا حدث به عن أبي إسحاق الفرازي كذبًا» .\nفهو المتهم بهذا الحديث، وبذلك صرَّح الحافظ ابن حجر في «اللسان» .\nلكن شيخه محمد بن مجيب الصائغ، ليس خيرًا منه؛ فقد قال فيه ابن معين أيضًا:\n«كان كذوبًا عدوًا لله تعالى» . وقال أبو حاتم:\n«ذاهب الحديث» .","vol":"12","page":246},{"text":"قلت: فعلى هذا لا ينبغي تعصيب التهمة بالصوفي وحده، وقد أشار إلى هذا ابن الجوزي في «الموضوعات» (١ / ٣٣٧):\n«هذا حديث لا يصح، وأبو بكر الصوفي ومحمد بن مجيب كذابان، قاله يحيى بن معين» .\nووافقه السيوطي في «اللآلئ» (١ / ٣٢٠)، وتعقبه ابن عراق في «تنزيه الشريعة» بقوله (١ / ٣٥١):\n«قلت: قال الحافظ ابن حجر: المتهم به عبد الرحمن. والله أعلم» .\nوفيه ما تقدم بيانه.\nوللصوفي هذا حديث آخر في عثمان بلفظٍ آخر، وهو:\n<span data-type=\"title\" id=toc-5639>٥٦١٨ </span>- (لما عُرِج بي إلى السماء، دخلت جنَّة عدن، فوقعت في يدي تفاحة، فانفلقت عن حوراء مرضيَّة، كأنَّ أشفار عينيها مقاديمُ أجنحة النُّسور، فقلت: لمن أنت؟ فقال: أنا للخليفة من بعدك المقتول عثمان بن عفَّان) .\nموضوع. أخرجه العقيلي في «الضعفاء» (٢ / ٣٢٠) من طريق عبد الرحمن بن عفان قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي عن ليث بن سعد عن يزيد بن أبي حبيب عن أبي الخير عن عقبة بن عامر مرفوعًا.\nأورده في ترجمة الدمشقي هذا؛ ول:\n«مجهول، وحديثه موضوع لا أصل له» .","vol":"12","page":247},{"text":"وكذا قال الذهبي ثم العسقلاني، ثم السيوطي في اللآلئ (١ / ٣١٣)، وتبعهم ابن عراق (١ / ٣٧٤) ومن قبلهم ابن الجوزي في «الموضوعات» (١ / ٣٣١)؛ كلهم أعلوه بابن الدمشقي هذا!\nوإعلاله بالراوي عنه عبد الرحمن بن عفّان أولى؛ لأنه كذاب؛ كما تقدم\nبيانه في الحديث الذي قبله، وإن كان قد جاء من غير طريقهما:\nفرواه عبد الله بن سليمان البغدادي: حدثنا الليث بن سعد.\nأخرجه الخطيب في «التاريخ» (٩ / ٤٦٤) من طريقين عنه. ولم يذكر في ترجمته شيئًا سوى أنه ساق له هذا، وقال:\n«حديث منكر» . وقد قال فيه ابن عدي في «الكامل» (٤ / ١٥٤٥):\n«ليس بذاك المعروف» .\nوأما ابن حبان؛ فقد ذكره في «الثقات»، وقال الذهبي في «الميزان»:\n«فيه شيء له حديث منكر» . ثم ساق له هذا، ثم قال:\n«وقد رواه خيثمة في «فضائل الصحابة» عن خليل بن عبد القاهر عن يحيى بن مبارك عن الليث» . قال الحافظ عقبه:\n«فلم ينفرد به عبد الله بن سليمان؛ لكن يحيى بن مبارك أيضًا ضعّفه الدارقطني» .\n(تنبيه): قد أعلّ ابن الجوزي رواية الخطيب هذا بأن فيها عبد الله بن أحمد بن ماهبزد؛ فقال (١ / ٣٣١):","vol":"12","page":248},{"text":"«لايوثق به» .\nقلت: وهذا مردود بأمرين:\nالأول: أنه لم يتفرّد به، لأنه قد توبع، كما تقدمت الإشارة إلى ذلك.\nوالآخر: أن الخطيب لما ترجمه في «تاريخه» قال (٩ / ٣٩٢):\n«وكان ثقة، سألت البرقاني عنه؟ فقال: كان يسمع معنا الحديث ببغداد، وهو شيخٌ صدوق؛ غير أنه لم يكن يعرف الحديث» .\nولذلك؛ لم يورده الذهبي في «الميزان»، ولا استدركه عليه الحافظ في «اللسان»، فالعلة ممن فوقه كما عرفت، وإن مما يؤكد ذلك أن له طريقًا ثالثة عن ابن سليمان، فقال الطبراني في «المعجم الكبير» (١٧ / ٢٨٥ / ٧٨٥) و«الأوسط» (١ / ١٧٥ / ١ / ٣٢٤١): حدثنا بكر بن سهل: ثنا عبد الله بن سليمان بن يوسف العبدي به؛ دون قوله: «المقتول عثمان. .»، وقال:\n«لم يروه عن الليث إلا عبد الله» .\nكذا قال! ولعله يعني بغير الزيادة المذكورة، وإلا، فقد تابعه اثنان: عبد الرحمن بن إبراهيم الدمشقي ويحيى بن المبارك كما تقدم.\nوتابعهم رابع، فقال الغَسوَلِّي في «جزئه»: حدثنا أسامة: حدثنا عبد الله بن أحمد: حدثنا زهير بن عباد: حدثنا محمد بن تمام عن الليث به.\nذكره السيوطي وسكت عنه.\nومن طريق زهير بن عباد أخرجه أبو العرب التميمي الإفريقي في كتاب","vol":"12","page":249},{"text":"«المحن» (ص٤٤ - ٤٥)، وقال: «محمد بن تمام الدمشقي»؛ لكن وقع في سنده بعض الأخطاء المطبعية، والظاهر أنه الذي في «ميزان الذهبي» و«ضعفائه»:\n«محمد بن تمام البهرائي الحمصي. قال ابن منده: حدث عن محمد بن آدم المصيصي بمناكير» .\nوكذا في «اللسان»؛ لكن وقع فيه «النهرواني» ! وأظنه خطأً مطبعيًا.\nوأما زهير بن عباد - وهو الرواسي -؛ فمختلف فيه؛ فقال الدارقطني:\n«مجهول» .\nوضعفه ابن عبد البر. وقال ابن حبان في «الثقات»:\n«يخطئ ويخالف» .\nوتابعهم خامس؛ وهو عبد العزيز بن محمد الدمشقي عن ليث به.\nرواه ابن بطة؛ كما ذكر السيوطي، وسكت عنه.\nقلت: وإسناده مظلم؛ فإن الدمشقي هذا لم أجد من ترجمة، وكذا بعض من دونه.\nوبالجملة؛ فكل هذه المتابعات والطرق إلى الليث بن سعد ليس فيها ما يمكن الاعتماد عليه، لأن عامتها تدور على مجهولين، وغالبهم دمشقيون، فمن الممكن أن يكون بعضهم سرقه من الآخر. فلا غرابة في حكم ابن الجوزي ومن قبله ومن بعده على الحديث بالوضع أو النكارة كما رأيت، بل صرح ابن حبان وغيره ببطلانه وأنه لا أصل له.","vol":"12","page":250},{"text":"فقد أورده ابن حبان في ترجمة العباس بن محمد العلوي من \" الضعفاء \" (٢ /\n١٩١) بروايته عن عمار بن هارون المستملي عن حماد بن سلمة عن ثابت عن\nأنس مرفوعًا. وقال عقبه:\n\" لا أصل له من كلام رسول الله ﷺ، ولا من حديث أنس، ولا ثابت، ولا\nحماد بن سلمة \".\nوتبعه ابن الجوزي في \" الموضوعات \" (١ / ٣٣١)، ثم الذهبي والعسقلاني\nفي كتابيهما.\nثم رواه ابن حبان (٣ / ١٢٨ - ١٢٩) من طريق يحيى بن شبيب اليمامي\nعن سفيان الثوري عن حميد الطويل عن أنس به. وقال في اليمامي هذا:\n\" يوى عن الثوري ما لم يحدث به قط، لا يجوز الاحتجاج به بحال \".\nوقال الذهبي - وقد ساق له هذا الحديث -:\n\" وهذا كذب \". وقال الحافظ عقبه:\n\" وهذا ظاهر البطلان \".\nقلت: فمحاولة السيوطي تقوية الحديث بمثل هذه الطرق الواهية محاولة\nفاشلة، وإن تبعه على ذلك ابن عراق في \" تنزيه الشريعة \"!\nوإن مما يدل البصير على ما ذكرته: استشهاده بالحديث الآتي بعده.\nلكن بقي حديث آخر؛ يرويه محمد بن سليمان بن همام: حدثنا وكيع عن\nابن أبي ذئب عن نافع عن ابن عمر مرفوعًا نحوه.","vol":"12","page":251},{"text":"أخرجه الخطيب في \" التاريخ \" (٥ / ٢٩٧)، ومن طريقه ابن الجوزي في\n\" الموضوعات \" (١ / ٣٢٩)، وقال الخطيب:\n\" منكر بهذا الإسناد، وكل رجاله ثقات سوى ابن هشام، والحمل فيه عليه \".\nوأقره ابن الجوزي، وأقر هذا الذهبي في \" الميزان \" في ترجمة ابن هشام هذا؛\nبل صرح بوضعه كما يأتي في آخر الحديث (٥٦٢٠) .\nوابن هشام هذا هو الوراق المعروف بابن بنت مطر، وقد اتهمه ابن عدي وابن\nحبان بسرقة الحديث، فالظاهر أنه مما سرقه من بعض المتهمين به وركب عليه هذا\nالإسناد. والله أعلم.\n<span data-type=\"title\" id=toc-5640>٥٦١٩ </span>- (بَيْنَا أَنَا جَالِسٌ إِذْ جَاءَنِي جِبْرِيلُ ﷺ فَحَمَلَنِي، فَأَدْخَلَنِي\nجَنَّةَ رَبِّي ﷿، فَبَيْنَما أَنَا جَالِسٌ إِذْ جُعِلَتْ فِي يَدِي تُفَّاحَةٌ،\nفَانْفَلَقَتِ التُّفَّاحَةُ بنصْفَيْنِ، فَخَرَجَتْ مِنْهَا جَارِيَةٌ لَمْ أَرَ جَارِيَةً أَحْسَنَ مِنْهَا\nحُسْنًا، وَلا أَجْمَلَ مِنْهَا جَمَالًا، تُسَبِّحُ تَسْبِيحًا لَمْ يَسْمَعِ الأَوَّلُونَ\nوَالآخِرُونَ بِمِثْلِهِ. فَقُلْتُ: مَنْ أَنْتِ يَا جَارِيَةُ؟ قَالَتْ: أَنَا مِنَ الْحُورِ الْعِينِ،\nخَلَقَنِي اللَّهُ ﷿ مِنْ نُورِ عَرْشِهِ، فَقُلْتُ: لِمَنْ أَنْتِ؟ قَالَتْ: لِلْخَلِيفَةِ\nالْمَظْلُومِ عُثْمَانَ بن عَفَّانَ ﵁) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (١ / ٢١٩ / ٥٩٨):\nحدثنا الحسين بن إسحاق التستري: ثنا إسحاق بن وهب العلاف: ثنا الفضل\nابن سوار البصري: ثنا ليث بن سعد عن يزيد بن أبي حبيب عن مراد بن\nعبد الله اليزني عن أوس بن أوس الثقفي مرفوعًا.","vol":"12","page":252},{"text":"قلت: وهذا إسناد مظلم؛ الفضل بن سوار؛ لم أجد له ترجمة.\nوكذا التستري شيخ الطبراني، فأحدهما هو المتهم به.\nولا يعطيه قوة قول السيوطي في \" اللآلي \" (١ / ٣١٤) - وأن تابعه ابن عراق\n(١ / ٣٧٥) -:\n\" وليس في رجاله متهم - وإسحاق بن وهب العلاف؛ قال الذهبي: ثقة. وإنما\nالمتهم بالوضع إسحاق بن وهب الطُّهُرْمسي؛ وقد أخرجه أبو يعلى: حدثنا أبو\nوائل خالد بن محمد البصري: حدثنا موسى بن إبراهيم: أنبأنا الليث بن سعد\nعن يزيد بن أبي حبيب عن أبي الخير عن شداد بن أوس مرفوعا به \".\nقلت: والجواب من وجوه:\nأولًا لا يلزم من سلامة إسناده من متهم أن لا يكون المن موضوعًا؛ فكم من\nأحاديث حكم عليها العلماء بالوضع وليس فيها متهم، ومن أقرب الأمثلة على\nذلك الحديث الذي قبله؛ فإن أكثر طرقه ليس فيها من اتهم، ولكنهم نظروا في\nمتنه وما فيه من النكارة، فحكموا عليه بالبطلان، وأن مما لا شك فيه أن يد الصنع\nوالوضع ظاهرة في هذا الحديث أكثر من السابق كما لا يخفى على أحد.\nثانيًا إن كون إسحاق العلاف ثقة لا يجدي نفعًا ما لم يكن الراوي عنه ومن\nدونه ثقة، وقد عرفت حال الفضل بن سوار الراوي عنه. وأنا أظن أنه من أولئك\nالمجهولين الذين افتعل بعضهم هذا الحديث ثم سرقه منه الآخرون، وافترق هذا\nعنهم بأنه جعل الحديث من مسند أوس بن أوس، وأولئك جعلوه من مسند عقبة\nابن عامر! وحاشاهما منه، وزاد عليهم بأن زاد في من الحديث جملًا جديدة\nوزخرفًا من القول!","vol":"12","page":253},{"text":"ثالثًا: \" يمكن إثبات أن إسحاق هذا هو العلاف الثقة وليس الطهرمسي، إلا\nلو كان الراوي عنه ثقة أيضًا، وهيهات؛ فقد ذكرنا لك أنه غير معروف أيضًا، فمن\nالممكن أن يكون وصفه إياه بـ (العلاف) وهمًا منه إن لم يكن كذبًا.\nرابعًا: ويقال في إسناد أبي يعلى نحو ما سبق وأسوأ؛ فإن شيخه أبا واثل لم\nأعرفه؛ لكن موسى بن إبراهيم - وهو المروزي - كذبه يحيى، وقال الدارقطني\nوغيره: متروك؛ كما في \" الميزان \" و\" اللسان \". فالعجب من الحافظ كيف سكت\nعليه في \" المطالب العالية \" (٤ / ٥٥) وفيه هذا المتهم؟ ! وكذلك سكت عليه\nالبوصيري كما ذكر المعلق عليه! ! وقنع هو بذلك!\nهذا؛ وقد أعجب هذا الحديث وما فيه من المنقبة لعثمان ﵁ بعضَ\nأهلِ الأهواء المغرضين، فسرقه وجعله لعلي ﵁، وركب عليه إسنادًا\nآخر، وهو الآتي بعده:\n<span data-type=\"title\" id=toc-5641>٥٦٢٠ </span>- (لما أُسْرِيَ بي دخلت الجنةَ، فناوَلَنِي جبريلُ ئفاحَةً،\nفانْفَلَقَتْ بنصفين، فخرجتْ منها حَوْرَاءُ، فقلتُ لها: لِمَنْ أنتِ؟ فقالتْ:\nلعلي بنِ أبي طالبٍ) .\nموضوع.\nأخرجه الخطيب في \" التاريخ \" (٤ / ٢٧٨ - ٢٧٩)، ومن طريقه\nابن الجوزي في \" الموضوعات \" (١ / ٣٣١ - ٣٣٢) بإسناده عن أبي جعفر أحمد\nابن عيسى بن علي بن ماهان الرازي: حدثنا أبو غسان محمد بن عمرو (زُنيج):\nحدثنا يحيى بن مغيرة: حدثنا جرير عن الأعمش عن عطية عن أبي سعيد\nمرفوعًا. وقال ابن اللوزي:\n\" لا يصح، وأحسبه انقلب على بعضه الرواة، أو أدخله بعض المتعصبين على","vol":"12","page":254},{"text":"سليمان (وهو الأعمش، وفي الأصل: سليم!)، وعطية قد ضعفه شعبة وأحمد\nويحيى \".\nوأقره السيوطي في \" اللآلي \" (١ / ٣١٥)، وابن عراق فيه تنزيه الشريعة \"\n(١ / ٣٧٤) وزاد عليه فقال:\n\" وجاء هذا من حديث علي أيضأ، وهو في تلك النسخة الموضوعة علي بن\nموسى الرضى. والله أعلم \".\nقلت: واَفة الإسناد الأول إما عطية؛ فإنه مع ضعفه كان شيعيأ مدلسًا؛ كما\nفي \" التقريب \".\nوإما ابن ماهان الرازي؛ ففي ترجمته ساق الحديث، وقال:\n\" سمعت أبا نعيم الحافظ يقول:\nابن ماهان صاحب غرائب وحديث كثير \".\nقلت: وهذا ذكره أبو نعيم في \" أخبار أصبهان \" (١ / ١١١ - ١١٢)، وساق\nله حديثين آخرين.\nوأما الذهبي؛ فساق له هذا الحديث، وقال عقبه:\n\" هذا كذب، وقد روي مثله لعثمان بدل علي، بإسناد واهٍ يأتي في ترجمة\nعبد الله بن سليمان ويعني: الحديث المتمَدم ٥٦١٨)، ويروى بإسنادين ساقطين\nعن أنس، ووضع من طريق نافع عن ابن عمر \".\nوأقره الحافظ في \" اللسان \".","vol":"12","page":255},{"text":"والإسنادان المشار إليهما عن أنس تقدم تخريجهما في آخر الكلام على\nالحديث المشار إليه آنفًا، وكذلك حديث ابن عمر.\n<span data-type=\"title\" id=toc-5642>٥٦٢١ </span>- (لا يَجِدُ عَبْدٌ صَرِيحَ الإيمانِ حتى يُحِبً لله ويُبْغِضَ لله، فإذا\nأحبَّ لله وأبغض لله فقدِ استحق الولايةَ مِنَ الله ﷿، وإنْ أَحِبَّائي\nوأوليائي من عِبَادي وخَلْقِي الذين يُذْكَرونَ بذكرِي وأُذْكَر بذِكْرِهم) .\nضعيف.\nرواه ابن قانع في \" معجم الصحابة \" (ترجمة عبد الله بن الجموح)\nمن طريق رشدين عن عبد الله بن الوليد التجيبي عن أبي منصور الأنصاري عن\nعبد الله بن الجموح أنه سمع رَسُولَ اللَّهِ ﷺ يقول: فذكره.\nومن هذا الوجه: رواه أحمد وابنه (٣ / ٤٣٠) نحوه؛ لكنهما قالا: \" عمرو\nابن الجموح \"، وكذلك رواه الطبراني في \" الكبير \" كما في \" المجمع \" (١ / ٨٩) .\nوأنا أظن أن هذا هو الصواب؛ فإني لم أجد في كتب التراجم التي عندي\n\" عبد الله بن الجموح \"؛ لا في \" التاريخ الكبير \" للبخاري، ولا في \" الجرح\nوالتعديل \" لابن أبي حاتم، ولا في \" التجريد \" للذهبي، حتى ولا في قسم من\nأقسام \" الإصابة \" الأربعة! وكان من حقه أن يورده للتنبيه عليه؛ فإنه كثير النقل\nعن \" معجم ابن قاع \" هذا، والخطأ فيه قديم من أحد رواته؛ فإنه أورده في ترجمة\nعبد الله هذا. والله أعلم.\nثم إن إسناده مسلسل بالعلل:\nالأولى: الانقطاع؛ قال في ترجمة أبي منصور من \" التعجيل \":\n\" ذكر البخاري أنه كان قاضي إفريقية، وذكر أن حديثه مرسل. يعني: أنه لم","vol":"12","page":256},{"text":"يَلْقَ عمرو بن الجموح \".\nالثانية: جهالة أبي منصور هذا؛ فإني لم أر من وثقه، ولم يذكر له ابن أبي\nحاتم (٤ / ٢ / ٤٤١) راويًا غير عبد الله بن الوليد هذا.\nالثالثة: عبدَ الله هذا؛ قال الحافظ:\n\" لين الحديث \".\nالرابعة: رشدين - وهو ابن سعد المصري -؛ قال الحافظ في \" التقريب \" أيضًا:\n\" ضعيف \".\nوبه أعله الهيثمي.\n<span data-type=\"title\" id=toc-5643>٥٦٢٢ </span>- (ما أخذتُ ﴿ق والقرآنِ المجيدِ﴾ إلا مِنْ وراءِ النبي ﷺ؛\nكان يُصَلِّي بها الصُبحَ) .\nمنكر بذكر (الصبح) .\nأخرجه أحمد وابنه عبد الله في \" المسند \" (٦ / ٤٦٣):\nثنا الحكم بن موسى قال: ثنا عبد الرحمن بن أبي الرجال قال: ذكره\nيحيى بن سعيد عن عمرة عن أم هشام بنت حارثة بن النعمان قالت: فذكره.\nوتابعه عمران بن يزيد قال: حدثنا ابن أبي الرجال به.\nأخرجه النسائي (١ / ١٥١) .\nقلت: ورجاله ثقات رجال الشيخين؛ غير عبد الرحمن هذا؛ فإن فيه كلامًا\nيسيرًا؛ أشار إلى ذلك احافظ ابن حجر بقوله في \" التقريب \":","vol":"12","page":257},{"text":"\" صدوق ربما أخطأ \".\nقلت: وهذا الحديث من أخطائه عندي؛ فقد خالفه سليمان بن بلال ويحيى\nابن أيوب - كلاهما - عن يحيى بن سعيد به نحوه؛ لم يذكرا صلاة الصبح، وإنما\nقالا:\n\" يقرأ بها على المنبر في كل جمعة \".\nأخرجه مسلم (٣ / ١٣) وغيره، وهو مخرج في \" صحيح أبي داود ما (١٠١٠،\n١٠١١) . وفي حديثهما:\nعن عمرة بتت عبد الرحمن عن أخت لعمرة قالت. . .\nيعني: أم هشام بنت حارثة.\nوهكذا رواه عنها آخران بإسنادين صحيحين عنهما: عند مسلم، أحدهما من\nطريق محمد بن إسحاق وقال: حدثني عبد الله بن أبي بكر بن محمد بن عمرو\nابن حزم الأنصاري عن يحيى بن عبد الله بن عبد الرحمن بن سعد بن زارة عنها\nقالت:\nلقد كان تَنورنا وتنور رسول اللهِ ﷺ واحدًا سنتين أو سنة وبعض سنة، وما\nأخذت ﴿ق والقراَن المجيد﴾ إلا عن لسان رسول اللَه ﷺ؛ يقرأها كل يوم جمعة\nعلى المنبر إذا خطب الناس.\nومن هذا الوجه: أخرجه ابن أبي شيبة في \" المصنف \" (٢ / ١١٥)، وعنه\nالطبراني في \" الكبير \" (٢٦ / ١٤٢ / ٣٤٤)، وأحمد (٦ / ٤٣٥ - ٤٣٦)، وابن\nراهويه في \" مسنده \" (٤ / ٢٥٠ / ١)، وابن سعد في \" الطبقات \" (٣ / ٤٤٢) .","vol":"12","page":258},{"text":"قلت: وإسناده جيد.\n! إنما سقت الحديث هنا لبيان خطأ من رواه عن أم هشام بلفظ: \" كان يصلي\nبها الصبح \"، والا؛ فالحديث ثابت عن غيرها من الصحابة، فانظر \" صحيح مسلم \"\n(٢ / ٣٩ - ٤٠)، و\" صفة الصلاة \".\n(تنبيهان):\nالأول: لقد وقع حديث ابن أبي شيبة فيا كبير الطبرانيأ بنفس سنده\nالمتقدم؛ لكن بلفظ آخر عنها قالت:\nحفظت من النبي ﷺ (ق) في صلاة الصبح.\nولا أصل له عند ابن أبي شيبة بهذا اللفظ، ولا عند غيره فيما علمت، وإنما\nهو من حديث ابن أبي الرجال المذكور أعلاه، اختلط على بعض النساخ في\n\" المعجم \" بإسناد ابن أبي شيبة، والله أعلم.\nالثاني: أنه وقع خطأ مطبعي في سنده المتقدم - أعني: ابن أبي شيبة - في\nيحيى بن عبد الله بن عبد الرحمن بن سعد بن زرارة، فجعله: يحيى بن عبد الله\nعن عبد الرحمن. . .! وإنما هو: ابن عبد الرحمن كما في \" مسلم \" و\" المعجم \"\nوغيرهما.\nولم يتنبه لذلك صاحبنا حمدي السلفي \" فعلق عليه بقوله في حاشية \" المعجم \":\n\" وبين إسناد المصنف هنا وإسناد ابن أبي شيبة في \" المصنف \" اختلاف؛\nفليراجع \".\nوقد عرفت أنه لا اختلاف، وإنما هو الخطأ المطبعي. والله ﷾ أعلم.","vol":"12","page":259},{"text":"<span data-type=\"title\" id=toc-5644>٥٦٢٣ </span>- (كانَ لا يزيدُ في الركعتينِ على التَّشَهُّدِ) (*) .\nمنكر. أخرجه أبو يعلى في «مسنده» (٣ / ١٠٨١): حدثنا أبو معمر إسماعيل بن إبراهيم: ثنا عبد السلام بن حرب عن بديل بن ميسرة عن أبي الجوزاء عن عائشة مرفوعا به.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم؛ لكن فيه علل:\nالأولى مخالفة أبي معمر لغيره من الثقات في متنه؛ فقال ابن أبي شيبة في «المصنف» (١ / ٢٩٦): حدثنا عبد السلام به، ولفظه:\nكان يقول في الركعتين التحيات. لم يذكر «لا يزيد» .\nالثانية: إن سلم من المخالفة الأولى؛ فالعلة من عبد السلام بن حرب؛ فإنه - وإن كان ثقة من رجال الشيخين؛ فقد - كانت له مناكير؛ كما في «التقريب»، وقد خالفه جمع من الثقات في لفظه:\nالأول حسين المعلم عن بديل بلفظ:\n. . . كان يقول في كل ركعتين التحية.\nأخرجه مسلم (٢ / ٥٤)، وأبو عوانة (٢ / ٢٢٢)، وابن خزيمة في «صحيحه» (١ / ٣٤٦ / ٦٩٩) وغيرهم. وهو مخرج في «الإرواء» (٢ / ٢٠ - ٢١ / ٣١٦)، و«صحيح أبي داود» (٧٥٢) . وهو رواية لأبي يعلى (٣ / ١١٤٧) .\nالثاني: عبد الرحمان بن بديل عن أبيه به.\n_________\n(*) قدر للشيخ - ﵀ - تخريج هذا الحديث فيما يأتي برقم (٥٨١٦) . (الناشر) .","vol":"12","page":260},{"text":"أخرجه الطيالسي في «مسنده» (١٥٤٧) قال: حدثنا عبد الرحمان بن بديل العقيلي - بصري ثقة صدوق - عن أبيه.\nقلت: وهذا إسناد جيد؛ إن سلم من العلة الآتية.\nالثالثة: الانقطاع بين أبي الجوزاء وعائشة؛ فإنه لم يسمع منها؛ كما قال ابن عبد البر وابن حجر وغيرهما، وتفصيل ذلك في المصدر السابق، وفي شرحي لـ «صفة الصلاة» .\nوأبو الجوزاء اسمه أوس بن عبد الله، وقد تصحفت هذه الكنية على الهيثمي، فقال في تخريج حديث الترجمة:\n«رواه أبو يعلى من رواية أبي الحويرث عن عائشة، والظاهر أنه خالد بن الحويرث، وهو ثقة، وبقية رجاله رجال (الصحيح)» .\nقلت: والصواب أنه (أبو الجوزاء)؛ كما وقع عند أبي يعلى في الموضعين، وعند غيره.\nوقد تمسك بهذا الحديث وبحديث ابن مسعود الآتي بعده بعض الشيوخ في السعودية على أنه لا تشرع الصلاة على النبي - ﷺ - في التشهد الأول! كما كتب إلي بعضهم بتاريخ ٢٥ / ٣ / ١٤٠٥ وطالبا الجواب، وهذا مما لا يتيسر لي مع الأسف؛ فالأسئلة التحريرية كثيرة، ولا سبيل عندي للإجابة عنها؛ لضيق الوقت، وثقل اليد. والله المستعان.\nوإذا عرف ضعف الحديث والذي يليه؛ بقي ما كنا طبعناه في «صفة الصلاة» حول شرعية الصلاة عليه - ﷺ - في كل تشهد سالمًا من أي اعتراض، والحمد لله","vol":"12","page":261},{"text":"رب العالمين، ولم يكن ذلك إلا بعد الوقوف على هذا الحديث وكذا الذي يليه وعلى ما فيهما من ضعف وعلة، بينت ذلك في الأصل الذي يعتبر «صفة الصلاة»\nكخلاصة له؛ فقلما يوجد فيه ما ليس في الأول، إلا ما استدركناه بعد وبالله التوفيق.\n(تنبيه): إشكل الانقطاع الذي سبق نقله عن ابن عبد البر وغيره على بعض الفضلاء، لأنه وجد في «حلية الأولياء» (٣ / ٨١) تصريح أبي الجوزاء بالتحديث، فكان الجواب: أنه من رواية أبان بن أبي عياش قال: ثنا أبو الجوزاء عن عائشة ﵂ - حدثته -: أن رسول الله - ﷺ -. . .\nفقوله: «حدثته» زيادة من أبان بن أبي عياش؛ فإنه متروك اتفاقًا، مع أنه كان زاهدا، وكان شعبة بن الحجاج سيئ الرأي فيه جدا، وتنوعت عبارته فيه، فمنها قوله فيه - وقد طلب منه الكف عنه -:\n«لا يحل الكف عنه؛ فإنه يكذب على رسول الله - ﷺ -» . وقوله:\n«لأن أزني أحب إلي من أن أروي عنه» . وغير ذلك.\nوتساءل (١) عن صحة قول الحافظ ابن عبد البر بأن أبا الجوزاء لم يسمع من عائشة.\nفأقول جزم بذلك في «التمهيد» (٢٠ / ٢٠٥ ٥. وحكاه عن العلماء في رسالته «الإنصاف فيما بين العلماء من الاختلاف»، فقال (ص ٩):\n«يقولون: إن أبا الجوزاء لا يعرف له سماع من عائشة، وحديثه عنها إرسال» .\n_________\n(١) أي بعض الفضلاء الذين أشار إليهم الشيخ - ﵀ - بعد قوله: «تنبيه» . (الناشر) .","vol":"12","page":262},{"text":"وأيد ذلك الحافظ في ترجمة أبي الجوزاء - واسمه أوس بن عبد الله - برواية القريابي عنه قال: أرسلت رسولًا إلى عائشة. . .\n<span data-type=\"title\" id=toc-5645>٥٦٢٤ </span>- (كانَ يقول - إذا جَلَسَ في وَسطِ الصَّلاةِ وفي آخِرِهَا على وِرْكِهِ اليُسْرَى -: التحياتُ للهِ. . - إلى قوله -: وأشهد أن محمدًا عبده ورسوله -. قال: ثم إنْ كان في وسطِ الصلاة؛ نَهَضَ حينَ يفرُغُ من تَشَهُّدِهِ، وإنْ كان في آخِرها دعا بعد تَشَهُّدِهِ بما شاء الله أَنْ يَدْعُوَ، ثم يُسَلِّم) .\nمنكر بهذا التمام. أخرجه أحمد (١ / ٤٥٩)، وابن خزيمة (١ / ٣٥٠ / ٧٠٨) عن ابن إسحاق قال: حدثني عن تشهد رسول الله - ﷺ - في وسط الصلاة وفي آخرها عبد الرحمان بن الأسود بن يزيد النخعي عن أبيه عن عبد الله بن مسعود قال: علمني رسول الله - ﷺ - التشهد في وسط الصلاة وفي آخرها، فكنّا: نحفظ عن عبد الله حين أخبرنا أن رسول الله - ﷺ - علمه إياه، قال: فكان يقول. . . إلخ.\nقلت: وهذا إسناد حسن؛ للخلاف المعروف في أبي إسحاق؛ لكن قد ذكر في هذا المتن ما لم يرد ذكره في كل أحاديث التشهد الأخرى في «الصحيحين» وغيرهما، حتى ما كان منها عن ابن إسحاق نفسه، وعن ابن مسعود ذاته، وقد خرجت طائفة طيبة منها في الصل الذي أشرت إليه آنفًا في الحديث الذي قبله. فلنحصر الكلام على بعض طرق حديث ابن مسعود التي تدل على نكارة ذكر التورك في التشهد الأوسط، والنهوض حين يفرغ منه، ثم نتبع ذلك ببعض الأحاديث الأخرى التي تؤكد النكارة، فأقول - وبالله التوفيق -:","vol":"12","page":263},{"text":"أولا: لقد روى عبد الأعلى هذا الحديث عن محمد بن إسحاق بإسناده المتقدم، لم يذكر فيه التورك في الأوسط والنهوض بعده.\nأخرجه الطبراني في «الكبير» (٩ / ٦٤ / ٩٩٣٢)، وابن خزيمة (١ / ٣٤٨ / ٧٠٢) وأشار إليه عقب حديث الترجمة بتعليقه عليه مشيرًا إلى شذوذ ذكر التورك في وسط الصلاة منه، فقال:\n«قوله: (وفي آخرها على وركه اليسرى)؛ إنما كان يجلسها في آخر صلاته، لا في وسط صلاته؛ كما رواه عبد الأعلى عن محمد بن إسحاق، وإبراهيم بن سعيد الجوهري عن يعقوب بن إبراهيم» .\nثانيا: رواه الجوهري - كما أشار ابن خزيمة فيما نقلته عنه آنفا - فقال: نا يعقوب بن إبراهيم بن سعد عن أبيه عن ابن إسحاق بلفظ:\nإن رسول الله - ﷺ - كان يجلس في آخر صلاته على وركه اليسرى.\nأخرجه ابن خزيمة (١ / ٣٤٧ / ٧٠١) .\nثالثا: قال أحمد (٣ / ٥٧): ثنا يعقوب بن ابراهيم قال: ثنا أبي عن ابن إسحاق قال: حدثني - عن افتراش رسول الله - ﷺ - فخذه اليسرى، ونصبه قدمه اليمنى، ووضعه يده اليمنى على فخذه اليمنى، ونصبه أصبعه السبابة يوحد بها ربه ﷿ - عمران بن أبي أنس: أخبرني عامر بن لؤي - وكان ثقة - عن أبي القاسم مقسم مولى عبد الله بن الحارث بن نوفل قال: حدثني رجل من أهل المدينة قال:\nصليت في مسجد بني غفار، فلما جلست في صلاتي افترشت فخذي","vol":"12","page":264},{"text":"اليسرى ونصبت السبابة. قال: فرآني خفاف بن إيماء بن رحضة الغفاري - وكانت له صحبة مع رسول الله - ﷺ - وأنا أصنع ذلك. فلما انصرفت من صلاتي قال لي: أي بني! لم نصبت أصبعك هكذا؟ قال: وما تنكر؟ ! رأيت الناس يفعلون ذلك. قال: فإنك أصبت؛ إن رسول الله - ﷺ - كان إذا صلى يصنع ذلك، فكان المشركون يقولون: إنما يصنع هذا محمد بإصبعه يسحر بها! وكذبوا؛ إنما كان رسول الله - ﷺ - يصنع ذلك يوحِّد ربَّه ﷿\nرابعًا: قال يونس بن بكير عن محمد بن إسحاق عن عمران بن أبي أنس عن مقسم عن خُفاف بن إيماء بن رحضة الغفاري قال:\n«كان رسول الله - ﷺ - إذا جلس في آخر صلاته يشير بإصبعه السبابة ن وكان المشركون يقولون: يسحر بها! وكذبوا؛ ولكنه التوحيد» .\nأخرجه الطبراني (٤ / ٢٥٧ / ٤١٧٦) .\nقلت: فهذا اختلاف شديد على ابن إسحاق إسنادًا ومتنًا.\n١ - فتارة يجعله من مسند ابن مسعود، وتارة من مسند خُفاف بن إيماء.\n٢ - وتارة يذكر فيه التورك في التشهد الأوسط، وتارة لا يذكره.\n٣ - وتارة يذكر فيه النهوض فور فراغه من التشهد؛ خلاف رواياته الأخرى.\nوإن مما لاشك فيه أن هذا الاضطراب إنما هو من ابن إسحاق نفسه، وليس من الرواة عنه؛ فإنهم ثقات جميعًا، وبخاصة - منهم - إبراهيم بن سعد الزهري - والد يعقوب -؛ فإنه ثقة حجة؛ كما في «التقريب»، وقد رواه عنه مرة عن ابن مسعود، واخرى عن خُفاف، كما تقدم.","vol":"12","page":265},{"text":"وهذا مما يؤيد ما ختم الذهبي ترجمته بقوله:\nفالذي يظهر لي أن ابن إسحاق حسن الحديث، صالح الحال، صدوق، وما انفرد به ففيه نكارة؛ فإن في حفظه شيئًا، واحتج به أئمة» .\nوقوله: «وما انفرد به. . .» إلخ؛ إنما يعني مخالفًا فيه غيره، ممن هو أوثق منه أو أكثر عددًا.\nقلت: ولقد بلوت هذه المخالفة من ابن إسحاق في كثير من الأحاديث منذ القديم، وكلما مضى الزمن ازددت يقينًا بهذه الحقيقة التي لم ينتبه لها إلا القليل من المشتغلين بهذا العلم الشريف.\nوإن مما يؤكد لك هذه الحقيقة في هذا الحديث: أن تشهد ابن مسعود الذي تلقاه من رسول الله - ﷺ - مباشرة - ومفه بين كفيه - ﷺ - - قد جاء من طرق كثيرة عنه، ليس في شيء منها ذكر التورك في التشهد الأوسط، ولا النهوض حين يفرغ منه.\nوقد ساق الكثير الطيب منها الطبراني في «معجمه الكبير» (١٠ / ٤٨ - ٦٨)، وبعضها في «الصحيحين» وغيرهما، وهو مخرج في «إرواء الغليل» (٢ / ٢٦)، و«صحيح أبي داود» (٨٨٩ - ٨٩١) .\nبل إن في بعضها ما ينافي النهوض المذكور، وهو قوله في رواية شقيق عن ابن مسعود في آخر التشهد مرفوعًا:\n«ثم ليتخير أحدكم من الدعاء أعجبه إليه، فيدعو به» .\nمتفق عليه، (صحيح أبي داود ٨٨٩) .","vol":"12","page":266},{"text":"وليس هذا خاصًا بالتشهد الأخير كما يضن البعض؛ بل هو بإطلاقه يشمل التشهد الأول أيضًا؛ بل إن هذا قد جاء صريحًا في رواية أبي إسحاق عن الأسود ابن يزيد - والد عبد الرحمان شيخ ابن إسحاق! - عن ابن مسعود مرفوعًا بلفظ:\n«إذا جلستم في كل ركعتين فقولوا: التحيات لله. . .» إلخ «ثم يتخير. . .» إلخ.\nأخرجه الطبراني (٩٨٨٨، ٩٩١٤) من طريق الثوري ويوسف بن أبي إسحاق؛ كلاهما عن الأسود قرنا به أبا الأحوص. زاد يوسف: وعمرو بن ميمون وأصحاب عبد الله: أنهم سمعوه يقول:. . . فذكره.\nوصرح يوسف بإخبار هؤلاء لأبي إسحاق - وهو السَّبيعي -، فانتفت شبهة تدليسه.\nوالثوري سمع من السبيعي قديماَ، فانتفت شبهة اختلاطه.\nفصح الإسناد والحمد لله.\nعلى أنه قد تابعه شعبة قال: حدثنا أبو إسحاق: سمع أبا الأحوص قال: قال عبد الله:. . . فذكره.\nأخرجه الطيالسي في «مسنده» (٣٩ / ٣٠٣)، وكذا أحمد (١ / ٤٣٧) وابن خزيمة في «صحيحه» (١ / ٣٥٦ / ٧٢٠) .\nوإسنادهم صحيح على شرط مسلم.\nورواه الطبراني (٩٩١٨) من طريق مرداذ بن جميل: حدثنا محمد بن مناذر: ثنا شعبة به؛ إلا أنه أدخل بين أبي الأحوص وابن مسعود أبا الكنود.","vol":"12","page":267},{"text":"«لكن ابن مناذر هذا؛ قال الذهبي في الضعفاء عن ابن معين»:\n«لا يروي عنه من فيه خير» .\nوابن جميل؛ لم أجد له ترجمة، ولعله ممن أشار ابن معين إلى أنه لا خير فيهم؛ فمثل هذه الطريق مما لا وزن لها؛ ولا سيما مع مخالفتها رواية الطيالسي ومحمد بن جعفر عن شعبة.\nوبالجملة؛ فهي نص في مشروعية الدعاء في كل تشهد؛ خلافًا لرواية ابن إسحاق الشاذة أو المنكرة.\nوإن مما يؤكد خطأه في ذكر التورك في التشهد الأول - علاوة على ما سبق -: أنه هو نفسه - روى بسنده الصحيح عن رفاعة بن رافع في حديث المسيء صلاته: أن النبي - ﷺ - قال:\n«إذا أنت قُمْتَ في صلاتك فكبِّر ٠٠٠ فإذا جلستَ في وسط الصلاة فاطمئن، وافترش فخذك اليسرى، ثم تشهد. . .» الحديث.\nوهو مخرج في الإرواء (٣٣٧) .\nقلت: فالافتراش خلاف التورك، وقد اضطرب ابن إسحاق في أحاديثه فيها كما ترى.\nوالصواب الذي تدل عليه الأحاديث الصحيحة: أن الافتراش هو الأصل والسنة؛ على حديث ابن عمر المخرج في «الإرواء» (٣١٧)، ونحوه حديث عائشة الذي قبله (٣١٦)؛ فيفترش في كل جلسة وفي كل تشهد؛ إلا التشهد الأخير الذي يليه السلام؛ كما جاء مفصلًا في حديث أبي حميد الساعدي:","vol":"12","page":268},{"text":"«. . . فإذا جلس في الركعتين؛ جلس على رِجْلِهِ اليسرى ونَصَبَ اليمنى، وإذا جلس في الركعة الآخرة؛ قَدَّمَ رِجْلَهُ اليسرى ونَصَبَ الأخرى، وقعد على مقعدته» .\nرواه البخاري وغيره، وهو مخرج في «صحيح أبي داود» (٧٢٢) .\nوبالجملة فَذِكْرُ ابنِ إسحاق في حديث الترجمة التوركَ في وسط الصلاة من أخطائه وشواذه التي خالف فيها بعضَ أحاديثه الأخرى وأحاديث الثقات الكثيرة.\nوانظر شواذه ومناكيره الحديث الآتي قريبًا برقم (٥٦٢٩) .\n<span data-type=\"title\" id=toc-5646>٥٦٢٥ </span>- (يا أُمَّ الفضل! إنَّكِ حاملٌ بغُلامٍ. قالت: يا رسولَ الله! وكيفَ وقد تَحالفَ الفريقانِ أنْ لا يأتوا النساءَ؟ قال:\nهو ما أقولُ لك. فإذا وَضَعْتِيهِ؛ فَأْتِينِي به. قالتْ فلما وضعتُه؛ أتيتُ به رسولَ الله - ﷺ -، فَأَذَّنَ في أذنهِ اليُمنى، وأقامَ في أُذُنِهِ اليسرى، [وألبأَهُ مِنْ ريقهِ، وسَمَّاه عبدَ الله]، وقال:\nاذهبي بأبي الخلفَاءِ. قالتْ فأتيتُ العباسَ، فأَعْلَمْتُه، وكان رجلًا جميلًا لباسًا، فأتى النبيَّ - ﷺ -، فلما رآه رسول الله - ﷺ - قام إليه فقَبَّلَ بين عَيْنَيْهِ، ثم أَقْعَدهُ عن يمينه، ثم قال:\nهذا عمي، فمن شاء؛ فَلْيُبَاهِ بعَمِّه. قالتْ: يا رسولَ اللهِ! بعض هذا القول. فقال:\nيا عباس! لم لا أقولُ هذا القولَ وأنتَ عَمِّي وصِنْو أبي، وخيرُ مَنْ","vol":"12","page":269},{"text":"أَخْلُف بعدِي مِنْ أهلي. فقالَ: يا رسولَ الله! ما شيء أخبَرَتْنِي به أمُّ الفضل عن مولودنا هذا؟ قال:\nنعم؛ يا عباس! [هو ما أخبَرَتْكَ؛ أبو الخلفاء] إذا كانتْ سنةُ خمسٍ وثلاثينَ ومئة؛ فهي لك ولِوَلَدِكَ، منهم السَّفَّاحُ، ومنهم المنصورُ، ومنهم المهدي) .\nموضوع. أخرجه ابو نعيم في «الدلائل» (ص ٤٨٢ - ٤٨٣) - والزيادتان له -، والخطيب في «التاريخ» (١ / ٦٣ - ٦٤) - ومن طريقه ابن الجوزي في «العلل المتناهية» (١ / ٢٩١) - من طرق عن أحمد بن راشد الهلالي قال: نبأنا سعيد ابن خُثَيم عن حنظلة عن طاوس عن ابن عباس قال حدثتني أم الفضل بنت الحارث الهلالية قالت:\nمررتُ بالنبيِّ - ﷺ - وهو في الحِجْرِ، فقال: ٠٠٠ فذكره. وقال ابن الجوزي:\n«لا يصح؛ حنظلة؛ قال يحيى بن سعيد: كان اختلط. وقال ابن معين: ليس بشيء. وقال أحمد: منكر الحديث يُحَدِّث بأعاجيب» .\nقلت: هو السدوسي أبو عبد الرحيم، وهو - على ضعفه - ما أظن أنه الجاني في هذا الحديث، وإنما الآفة ممن دونه، ألا وهو أحمد بن راشد الهلالي؛ ففي ترجمته أورده الذهبي في «الميزان»، وقال:\n«خبر باطل، وهو الذي اخْتَلَقَهُ بِجَهْلٍ»\nوأقره الحافظ في «اللسان»؛ لكنه قال:\n«وذكره ابن حبان في «الثقات» فقال:","vol":"12","page":270},{"text":"يروي عن عمه سعيد بن خثيم ووكيع، كان عُلَيْك الرازي كثير الرواية عنه \"!\nولقد تساهل ابن الجوزي - خلافًا لعادته - بإيراده هذا الحديث في \" الواهيات \"\nدون \" الموضوعات \"! وأحسن السيوطي باستدراكه عليه؛ فأورده في \" ذيل\nالموضوعات \" (ص ٧٧)، ونقل كلام الذهبي وابن الجوزي المتقدمين، وتبعه ابن\nعراق، فأورده في \" تنزيه الشريعة - الفصل الثالث \"، وقال عقب كلام الذهبي:\n\" قلت: وقال في \" تلخيص الواهيات \": باطل بيقين، والآفة فيه من أحمد\nابن راشد؛ إذ رواته معروفون ثقات سواه. والله أعلم \".\nوفي هذا الإطلاق للتوثيق نظر لا يخفى على القارئ.\n<span data-type=\"title\" id=toc-5647>٥٦٢٦ </span>- (يا عليّ! إنَّ لكَ مِنْ عيسى مثلًا: أبغضته اليهودُ حتى\nبَهَتُوا أُمَّه، وأَحَبَّتْهُ النصارى حتى أَنزلُوه بالمنْزِلِ الذي ليسَ به) .\nضعيف.\nأخرجه البخاري في \" التاريخ الكبير \" (٢ / ١ / ٢٨١ - ٢٨٢)،\nوالحاكم (٣ / ١٢٣) من طريق الحكم بن عبد الملك عن الحارث بن حصيرة عن\nأبي صادق عن ربيعة بن ناجد عن علي:\nدعاني النبي ﷺ فقال:. . . فذكره. وقال الحاكم:\n\" صحيح الإسناد \" وردَّه الذهبي بقوله:\n\" قلت: الحكم؛ وهَّاه ابن معين \".\nقلت: قال فيه: \" ضعيف ليس بثقة، وليس بشيء \". وقال يعقوب:\n\" ضعيف الحديث جدًا، له أحاديث مناكير \".","vol":"12","page":271},{"text":"قلت: وشيخه - الحارث بن حصيرة -؛ لعله هو آفة الحديث؛ فقد كان من\nالمحترقين في التشيع على ضعفه؛ كما قال ابن عدي، وكان يؤمن برجعة علي؛\nكما قال أبو أحمد الزبيري.\nولقد كان الباعث على تخريج هذا الحديث والكشف عن علته: أن الشيخ\nمحمد أحمد كنعان - حفظه الله - أورده في كتابه \" قرة العينين على تفسير\nالجلالين \" (ص ١٣٢) مغترًا بتصحيح الحاكم إياه! وكان عليه أن يراجع - على\nالأقل - تعليق الذهبي عليه وهل هو موافق له أم مخالف، وإن كان في كثير مما\nوافقه ما يُنْتَقَدُ؛ كما مر في هذه \" السلسلة \" نماذج كثيرة. والله المستعان.\n<span data-type=\"title\" id=toc-5648>٥٦٢٧ </span>- (نَزَلَتْ سُورةُ الأنعامِ ومَعَهَا كَوْكَبٌ مِنَ الملائكةِ سَدَّ ما بينَ\nالخافِقَيْنِ، لهم زَجَل بالتسبيح والتَّقْدِيسِ، والأرضُ [بهم] تَرْتَج،\nورسولُ الله ﷺ يقولُ: سُبحانَ اللهِ العظيمِ، سبحانَ اللهِ العظيم) .\nمنكر.\nأخرجه الطبراني في \" الأوسط \" (٢ / ١٠٠ / ١ / ٦٥٩٣)،\nوالإسماعيلي في \" المعجم \" (ص ٦٤ / ٢)، وابن مردويه - كما في \" تفسير ابن\nكثير \" - من طريق أبي بكر أحمد بن محمد بن سالم: حدثنا ابن أبي فديك:\nحدثنا عمر بن طلحة عن نافع أبي سهيل بن مالك عن أنس بن مالك مرفوعًا.\nوقال الطبراني:\n\" تفرد به أحمد بن محمد السالمي \".\nقلت: ولم أعرفه، وفي \" مجمع الزوائد \" (٧ / ٢٥):\n\" رواه الطبراني عن شيخه محمد بن عبد الإله بن عرس عن أحمد بن محمد","vol":"12","page":272},{"text":"ابن أبي بكر السالمي؛ ولم أعرفهما، وبقية رجاله ثقات \".\nقلت: وفي \" أنساب السمعاني \" و\" لباب ابن الأثير \":\n\" أبو أحمد أحمد بن محمد بن سالم بن علي بن عبد الله بن سيار السالمي.\nنيسابوري، سمع إسحاق بن راهويه وعمرو بن زرارة، روى عنه أبو حامد بن\nالشرقي الحافظ وغيره \".\nقلت: ومن الواضح أن هذا متأخر الطبقة عن أبي بكر السالمي مع اختلاف\nكُنْيَتَيْهِمَا.\nوأما شيخ الطبراني: ابن عرس؛ فقد تابعه إبراهيم بن درستويه: عند\nالإسماعيلي وابن مردويه، وقد ترجمه الخطيب في \" التاريخ \" (٦ / ٧١) برواية\nجمع عنه غير الإسماعيلي.\nوأما قول الهيثمي: \" وبقية رجاله ثقات \"؛ ففي هذا الإطلاق نظر؛ لأن عمر\nابن طلحة - وهو ابن علقمة بن وقاص الليثي المدني - مختلف فيه؛ قال أبو زرعة:\n\" ليس بالقوي \". وقال أبو حاتم:\n\" محله الصدق \".\nوذكره ابن حبان في \" الثقات \". وقال ابن عدي:\n\" بعض حديثه مما لا يتابعه عليه أحد \".\nومع أنه روى عنه جمع - منهم علي بن المدينة، وعبد الله بن وهب، وعبد الله\nابن عبد الحكم -؛ قال الذهبي في \" الميزان \":","vol":"12","page":273},{"text":"\" لا يكاد يعرف \"!\nوهذا قول غريب مخالف للقواعد، حتى كدت لغرابته أن أقول: لعله مقحم من\nبعض النساخ! ولكن حال دون ذلك أنني رأيته أعاد نحوه في كتابه \" الضعفاء \"،\nفقال:\n\" فيه جهالة. وقال أبو حاتم: محله الصدق \"!\nوالله ﷾ أعلم.\nوأما ما رواه الحاكم (٢ / ٣١٥) من طريق محمد بن عبد الوهاب العبدي:\nأنبأ جعفر بن عون: أنبأ إسماعيل بن عبد الرحمن: ثنا محمد بن المنكدر عن\nجابر ﵁ قال:\nلما نزلت سورة الأنعام؛ سَبَّحَ رسولُ الله ﷺ، ثم قال:\n\" لقد شَيَّعَ هذه السورةَ من الملائكة ما سَدَّ الأُفق \". وقال:\n\" صحيح على شرط مسلم \".\nقلت: وأقره ابن كثير \" لكن رده الذهبي بقوله:\n\" قلت: لا والله! لم يدرك جعفرٌ السديَّ \" وأظن هذا موضوعًا \".\nقلت: والعبدي هذا - وإن كان ثقة؛ فهو - ليس من رجال مسلم. فعلة\nالحديث الانقطاع؛ فإن السدي إسماعيل مات سنة (١٢٧) وجعفر بن عون يومئذٍ\nصغير أو لم يولد بعد؛ فقد قيل: إنه ولد سنة (١٢٠) أو (١٣٠) .","vol":"12","page":274},{"text":"<span data-type=\"title\" id=toc-5649>٥٦٢٨ </span>- (خيرُ ما أَعَدَّتِ المرأةُ: الطاعةُ للزَّوْجِ، والاعترافُ بحقّهِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (١٠ / ٣٥٥ / ١٠٧٠٢)،\nوابن عبد البر في \" التمهيد \" (٣ / ٣٢٨) من طريق هشام بن يوسف قال: حدثنا\nالقاسم بن فياض عن خلاد بن عبد الرحمن بن جعدة عن سعيد بن المسيب:\nأنه سمع ابن عباس يقول:\nإن امرأة قالت: يا رسول الله! ما خير ما أعدت المرأة؟ قال:\n\" الطاعة. . . \". إلخ؛ والسياق لابن عبد البر. ولفظ الطبراني:\n\" ما جزاء غزو المرأة؟ \". والباقي مثله.\nوهكذا ذكره الهيثمي في \" المجمع \" (٤ / ٣١٤ - ٣١٥) من رواية الطبراني\nوقال:\n\" وفيه القاسم بن فياض، وهو ضعيف، وقد وثِّق، وفيه من لم أعرفه \".\nقلت: كل رواته مترجمون في \" التهذيب \"؛ ما عدا شيخ الطبراني فيه: أبو\nخليفة الفضل بن الحباب، وهو ثقة حافظ، مترجم في \" التذكرة \" وغيره، على أنه\nمتابَع عند ابن عبد البر، فليس فيه من لا يعرف!\nنعم؛ يمكن أن يوصف بذلك ابن فياض هذا نفسه؛ فقد قال فيه ابن المديني:\n\" إسناده مجهول، ولم يرو عنه غير هشام \".\nولذلك؛ جزم الحافظ ابن حجر في \" التقريب \" بأنه مجهول. وذكر في\n\" التهذيب \" أن ابن معين قال:","vol":"12","page":275},{"text":"\" ضعيف \". وعن أبي داود:\n\" هو ثقة \". وقال النسائي:\n\" ليس بالقوي \".\nوذكره ابن حبان في \" الثقات \"! ثم ذكره في \" الضعفاء \" (٢ / ٣١٣)،\nوقال:\n\" يروي عنه هشام بن يوسف قاضي صنعاء، كان ممن ينفرد بالمناكير عن\nالمشاهير، فلما كثر ذلك في روايته بطل الاحتجاج بخبره \".\nولقد أساء محقق \" التمهيد \" محمد التائب السعيدي في تعليقه على هذا\nالحديث؛ فإنه لم يذكر في ترجمة ابن فياض هذا سوى توثيق أبي داود إياه، وعزاه\nلـ \" تهذيب التهذيب \" و\" الخلاصة \"!\n<span data-type=\"title\" id=toc-5650>٥٦٢٩ </span>- (رأيتُهُ ﷺ حين استَسْقَى لنا أطالَ الدُّعاءَ وأكْثَرَ المسألَةَ، ثم\nتَحوَّلَ إلى القِبلةِ، وحَوَّلَ رِدَاءَهُ، فَقَلَبَه ظَهْرًا لِبَطْن، وتحؤل الناسُ معهُ،\n[وبدأ بالصلاةِ قبلَ الخطبة]) .\nشاذ بهذا السياق.\nيرويه ابن إسحاق قال: حدثني عبد الله بن أبي بكر\nعن عباد بن تميم الأنصاري ثم المازني عن عبد الله بن زيد بن عاصم - وكان أحد\nرهطه، وكان عبد الله بن زيد من أصحاب رسول الله ﷺ قد شهد معه أحدًا -\nقال: قد رأيت رسول الله ﷺ. . . الحديث دون الزيادة.\nأخرجه الإمام أحمد (٤ / ٤١): ثنا يعقوب قال: ثنا أبي عن ابن إسحاق به.","vol":"12","page":276},{"text":"ثم قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق قال: حدثني\nمالك عن عبد الله بن أبي بكر عن عباد بن تميم يقول: سمعت عبد الله بن زيد\nالمازني يقول:\nخرج رسول الله ﷺ إلى المصلى، واستسقى، وحول رداءه حين استقبل\nالقبلة. قال إسحاق في حديثه:\nوبدأ بالصلاة قبل الخطبة، ثم استقبل القبلة فدعا.\nقلت: والإسناد الأول حسن، رجاله ثقات رجال الشيخين غير ابن إسحاق،\nوهو حسن الحديث إذا لم يخالف، كما تقدم بيانه قريبًا تحت الحديث (٥٦٢٤)،\nوقد خولف في متن هذا الحديث أيضًا كما يأتي تحقيق ذلك بإذن الله تعالى.\nوالإسناد الثاني عن مالك صحيح على شرط الشيخين من طريق عبد الرحمن\n- وهو ابن مهدي -، وكذلك هو من طريق إسحاق عنه، إن كان هو إسحاق بن\nسليمان الرازي، وأما إن كان هو إسحاق بن عيسى بن نجيح البغدادي؛ فهو على\nشرط مسلم وحده، وما نقله الحافظ ابن حجر العسقلاني فيه التلخيص الحبير \"\n(٢ / ١٠٠) عن ابن دقيق العيد أنه قال في \" الإلمام \":\n\" إسناده على شرط الشيخين \".\nيشعر أنه يرى أنه إسحاق الرازي، ولم أجد ما يرجحه؛ فإن الإمام أحمد قد\nروى عنه كما روى عن البغدادي، وكلاهما روى عن مالك؛ كما أفاده الحافظ\nالمزي في تراجمهم من \" تهذيب الكمال \". والله أعلم.\nوسواء كان هذا أو ذاك؛ فإني أرى - والعلم عند الله - أن تصريح إسحاق في","vol":"12","page":277},{"text":"حديثه بأنه ﷺ (بدأ بالصلاة قبل الخطبة) شاذ غير محفوظ، وحُجَّتي في ذلك\nعدة أمور:\nالأول: مخالفته لكل الحفاظ الذين رووا الحديث عن مالك؛ فإنهم جميعًا لم\nيذكروا ذلك ألبتة.\nمنهم: عبد الرحمن بن مهدي: عند أحمد؛ كما تقدم، وكذلك رواه عنه\n(ص ٣٩) .\nويحيى بن يحيى الليثي؛ في \" موطأ مالك \" (١ / ١٩٧)، و\" صحيح\nمسلم \" (٣ / ٢٣)، والبيهقي (٣ / ٣٥٠) .\nوقتيبة - وهو ابن سعيد -: عند النسائي (١ / ٢٢٤) (١) .\nوالشافعي: عند البيهقي في \" سننه \" (٣ / ٣٥٠) .\nكلهم رووه عن مالك عن عبد الله بن أبي بكر به؛ دون الزيادة.\nفيبعد جدًا أن يحفظ إسحاق ما لم يحفظه هؤلاء الحفاظ الثقات الأثبات. زد\nعلى ذلك ما يأتي:\nالثاني: أن مالكًا قد توهم عليه من جمع من الثقات؛ دون الزيادة:\nمنهم: سفيان بن عيينة: عند البخاري (١٠٠٥، ١٠١٢ ١٠٢٦، ١٠٢٧)،\nومسلم أيضًا وكذا النسائي وابن ماجه (١ / ٣٨٣)، وابن الجارود في \" المنتقى \"\n(رقم ٢٥٤)، والبيهقي (٣ / ٣٥٠)، وأحمد (٤ / ٣٩)، والحميدي (٤١٥)،\n_________\n(١) ورواه البخاري (١٠٢٦)؛ لكنه قَلَبَه؛ فقال: \" فصلى ركعتين، وقلب رداءه \".","vol":"12","page":278},{"text":"والبغوي في \" شرح السنة \" (٤ / ٣٩٨)، وكذا الدارقطني (٢ / ٦٦) .\nومنهم: يحيى بن سعيد: عند الطحاوي في \" شرح المعاني \" (١ / ١٩١)،\nوالدارقطني (٢ / ٦٧)، وابن خزيمة (١٤٠٦) .\nومنهم: شعبة: عند الطحاوي، وكذا البخاري (١٠١١)؛ لكن قال عنده:\n\" عن محمد بن أبي بكر \" مكان: \" عبد الله بن أبي بكر \"، وهما أخوان كما ذكر\nالحافظ في \" الفتح \" (٢ / ٤٩٨)، ولم يشر إلى رواية الطحاوي هذه التي يبدو لي\nأنها الأرجح؛ لأن جُلَّ روايات هذا الحديث تدور عليه، ثم على أبيه كما يأتي.\nوأما رواية أخيه محمد هذا؛ فلم أرها في مكان آخر. والله أعلم.\nقلت: فاتفاق هؤلاء الثقات الثلاثة مع مالك في رواية الجماعة عنه المحفوظة مما\nيؤكد شذوذ رواية إسحاق عنه؛ كما لا يخفى على من مارس هذا العلم الشريف\nوعرف علله؛ بل هي مخالفة لظاهر رواية سفيان منهم، فإنها بلفظ:\n\" خرج النبي ﷺ إلى المصلى، فاستسقى واستقبل القبلة، وقلب رداءه\nوصلى ركعتين \".\nهذا لفظ مسلم والآخرين. ولفظ البخاري:\n\" فصلى ركعتين \". وفي آخر له:\n\" خرج إلى المصلى يستسقي، واستقبل القبلة. فصلى ركعتين وقلب رداءه \".\nقال سفيان: فأخبرني المسعودي عن أبي بكر قال: جعل اليمين على الشمال.\nقلت: فهذا اللفظ بظاهره يخالف سياق الجماعة المتقدم عن سفيانِ، فإن لم\nيُؤَوَّلْ بحيث يتفق مع لفظهم؛ فهو شاذ، ولعله من الممكن أن يقال: إنما أخَّر ذكر","vol":"12","page":279},{"text":"القلب فيه ليتصل تفسير أبي بكر إياه به، وذلك تصرف من شيخ البخاري فيه\nعن سفيان. وإن مما يؤكد ذلك أمران:\nأحدهما: أن الدارقطني زاد عقب رواية الجماعة المتقدمة:\n«قال سفيان: جعل اليمين على الشمال والشمال على اليمين» .\nوالآخر: أنه جاء كذلك مفسرًاً ًمفصلا ًعقب الحديث في رواية لابن خزيمة\n(١٤١٤) عن سفيان قال: ثنا المسعودي ويحيى - هو الأنصاري - عن أبي بكر،\nفقلت لعبد الله بن أبي بكر: حديث حدثنا يحيى والمسعودي عن أبيك عن عباد\nابن تميم؟ قال: أنا سمعته من عباد بن تميم يحدث أبي عن عبد الله بن زيد:\nأن النبي ﷺ خرج إلى المصلى فاستسقى، فقلب\nرداءه وصلى ركعتين.\nقال المسعودي: عن أبي بكر عن عباد بن تميم. قلت له: أخبرنا: أََجَعَلَ أعلاه\nأََسْفَلَهُ أو أسَفَلَه أعلاه، أم كيف جَعَله؟ قال:\nلا؛ بل جعل اليمين الشمال، والشمال اليمين.\nقلت: فهذا كله يؤكد أن لفظ البخاري وقع فيه تقديم وتأخير، وأن المعتمد لفظ\nالجماعة.\nومن الغريب - حقا ً - أن لا يعترض الحافظ ابن حجر لبيان ذلك؛ بل هو على\nالعكس أشار من طرف خفي إلى أنه لا شيء فيه حين قال تحته (٢ / ٥١٥):\n«قال ابن بطال: حديث أبي بكر يدل على أن الصلاة قبل الخطبة؛ لأنه ذكر\nأنه صلى قبل قلب ردائه، قال: وهو أضبط للقصة من ولده عبد الله بن أبي بكر؛\nحيث ذكر الخطبة قبل الصلاة» .","vol":"12","page":280},{"text":"وأغرب من ذلك أنه أقر ابن بطال على هذا الكلام ولم يعلق عليه بشيء، مع\nكونه كلام بطال؛ لأن حديث أبي بكر مثل حديث انه في أن كلا ً منهما ذكر\nالخطبة قبل الصلاة، أما حديث الابن فهو الذي كنا في صدده، وأما حديث الأب\nفهو التالي!\nوبالجملة؛ فالطرق المتقدمة عن عبد الله بن أبي بكر كلها متفقة مع رواية مالك\nالمحفوظة أنه ليس فيها أنه ﷺ بدأ بالصلاة قبل الخطبة؛ فتأكد شذوذها.\nويزيد ذلك تأكيدًاَ الأمر التالي، وهو:\nالثالث: أن عبد الله بن أبي بكر قد توبع على الرواية المحفوظة من جمع.\nأولهم: أبوه أبو بكر بن محمد أن عباد بن تميم أخبره به.\nأخرجه البخاري (١٠٢٨)، ومسلم والدارمي (١ / ٣٦٠)، وابن ماجه وابن\nخزيمة (١٤٠٧)، والدارقطني (٢ / ٦٧ / ٩)، وعبد الرزاق (٣ / ٨٣ / ٤٨٩٠)،\nوالحميدي (٤١٦) - وعنه البيهقي (٣ / ٣٥٠) -، وأحمد (٤ / ٣٨ - ٣٩) من\nطرق عنه. بعضهم لم يسق لفظه، وإنما أحال به على حديث سفيان المتقدم عن\nعبد الله بن أبي بكر بقوله: «بمثله»؛ كابن ماجه، أو قولِهِ: «نحوه»؛\nكالدارقطني والحميدي، وساق له البيهقي مثلما تقدم، قال:\n«يستسقي، فحول رداءه، واستقبل القبلة، وصلى ركعتين» .\nوهكذا ساقه ابن خزيمة، ولفظه أتم:\n«خرجنا مع رسول الله ﷺ في الاستسقاء، فخطب، واستقبل\nالقبلة، ودعا واستسقى، وحول رداءه، وصلى بهم» .","vol":"12","page":281},{"text":"ولفظ الشيخين - والسياق لمسلم -:\n«خرج ﷺ إلى المصلى يستسقي، وإنه لما أراد أن يدعو؛ استقبل القبلة،\nوحوّل رداءه» .\nقلت: ومن هذا التخريج تبين خطأ ابن بطال الذي زعم أن حديث أبي بكر فيه الصلاة قبل الخطبة؛ فإنك ترى بعض الروايات عنه مصرحة بخلاف ما زعم، والأخرى لم تتعرض لذلك بذكر؛ لا سلبًا ولا إيجابًا.\nوعلى كل حال؛ فهو من الشواهد الكثيرة على خطأ رواية إسحاق المتقدمة عن مالك فتذكر، أما على الروايات المصرحة فواضح، وأما على الروايات الأخرى فالشذوذ بالزيادة على الثقات.\nثانيهم: عمرو بن يحيى عن عباد بن تميم به نحو رواية الشيخين المذكورة آنفًا.\nأخرجه البخاري (٦٣٤٣) .\nثالثهم: الزهري قال: أخبرني عباد بن تميم المازني: أنه سمع عمه - وكان من أصحاب رسول الله ﷺ - يقول:\n«خرج رسول الله ﷺ يستسقي، فجعل إلى الناس ظهره، يدعو الله، واستقبل القبلة، وحول رداءه، ثم صلى ركعتين [جهر فيهما بالقراءة]» .\nأخرجه البخاري (١٠٢٣، ١٠٢٤، ١٠٢٥)، ومسلم وأبو داود (١١٦١)، والترمذي (٥٥٦)، والنسائي (١ / ٢٢٤ / ٢٢٦)، والدارمي (١ / ٣٦١)، وابن خزيمة (١٤١٠، ١٤٢٠)، وابن الجارود (٢٥٥)، وّ الطحاوي (١ / ١٩٢)، وابن أبي شيبة في «المصنف» (٢ / ٤٧٣)، وعبد الرزاق (٤٨٨٩)، والدارقطني (٢ /","vol":"12","page":282},{"text":"٦٧)، والبهيقي (٣ / ٣٤٨ - ٣٤٩)، والطيالسي (١١٠٠)، وأحمد (٤ / ٣٩ - ٤١)، من طرق عن الزهري به.\nوالسياق لمسلم وغيره، والزيادة للبخاري وغيره، وبعضهم اختصره.\nومعمر - من بينهم جميعًا - قَلَبَهُ فوصف الصلاة أولا ً، ثم وصف تحويل الرداء\nوالدعاء، خلاف رواية الجماعة؛ فإنهم أخروا الصلاة على نحو السياق المذكور\nأعلاه، وهو نص قاطع في تقديم الخطبة على الصلاة، فإذا انضم هذا إلى ما تقدم\nمن الطرق من رواية الثقات الآخرين حصل اليقين بأن رواية إسحاق المتقدمة عن مالك شاذة؛ بل باطلة.\nثم إن الباحث ليزداد يقينا ًبما ذكرنا حين يعلم أن للنص المذكور شواهد معتبرة\nصريحة في «السنن» وغيرها من حديث عائشة وابن عباس ﵄؛\nبأسانيد صححها جمع، وهما مخرجان في «الإرواء» (٦٦٥، ٦٦٨) و«صحيح أبي داود» (١٠٥٨، ١٠٦٤)، فلا نطيل الكلام بتخريجهما.\nومن العجيب أن الحافظ في شرحه لحديث الزهري هذا وتعليقه على قوله فيه:\n«ثم صلى ركعتين» قال (٢ / ٤٩٩ - ٥٠٠):\n«واستدل به على أن الخطبة في الاستسقاء قبل الصلاة، وهو مقتضى حديث\nعائشة وابن عباس المذكورين؛ لكن وقع عند أحمد في حديث عبد الله ابن زيد\nالتصريح بأنه بدأ بالصلاة قبل الخطبة، وكذا في حديث أبي هريرة عند ابن ماجه» .\nقلت: حديث عبد الله بن زيد قد علمت أنه شاذ مخالف لروايات الثقات،\nومثله بل أسوأ منه: حديث أبي هريرة؛ فقد شذ رواية النعمان بن راشد عن","vol":"12","page":283},{"text":"جميع أصحاب الزهري الذين رووه عنه عن عباد عن عبد الله بن زيد كما تقدم؛\nفشذ هو عنهم جميعا ً سندا ً ومتنا ً، وهذا ما سأقوم بتحقيقه في الحديث الآتي بعدً\nهذا إن شاء الله تعالى.\nبقي علينا بيان شذوذ سياق ابن إسحاق للحديث، وفي ظني أن القارئ المتتبع للبحث السابق قد لمح ذلك من ثنايا الروايات الصحيحة وغيرها؛ فإنه ليس فيها كلها ما ذكره ابن إسحاق من الإطالة والإكثار وتحول الناس معه، ولا جاء ذلك في شيء من أحاديث صلاة الاستسقاء التي وقفت عليها، والشذوذ - بل النكارة - تثبت بأقل من ذلك بكثير. والله تعالى ولي التوفيق.\nوقد كنت حسنت هذا الحديث في «الإرواء» (٦٧٦) جريًا على ظاهر الإسناد، وكنت غافلا ً عما فيه من النكارة، فالحمد لله الذي هدانا لهذا وما كنا\nلنهتدي لولا أن هدانا الله، كما أن النووي سكت عنه في «المجموع» (٥ / ٨٠)،\nوأوهم الزيلعي في «نصب الراية» (٢ / ٢٤٢) أن الحاكم رواه بزيادة:\n«وتحول الناس» . وقال:\n«قال الحاكم: على شرط مسلم» .\nفأقول: إنما روى الحاكم حديث تحويل الخميصة الذي ذكره الزيلعي قبله من\nرواية أبي داود، وليس فيه الزيادة، وهو في «صحيح أبي داود» (١٠٥٥) .\nوأما قول الزيلعي - وتبعه ابن حجر في «الدراية» (١ / ٢٢٧) ـ:\n«وقول المصنف رحمه الله تعالى (يعني صاحب الهداية)، «لا يقلب القوم\nأرديتهم؛ لأن النبي ﷺ لم ينقل عنه أنه أمرهم بذلك» . قلت: لم يأمرهم؛","vol":"12","page":284},{"text":"لكنهم فعلوه بحضرته فلم ينكره. أخرجه أحمد كما ترى» .\nفأقول: هذا رد واه ٍ؛ لأن مجرد رواية أحمد له لا يستلزم صحته، فكيف وقد\nبينا أنه شاذ لا يصح. فتنبه.\nومن العجيب أن ابن حزم ذكر قلب الناس لأرديتهم في صلاة الاستسقاء من\n«المحلى» (٥ / ٩٣) دون أن يذكر الحجة في ذلك، وهو مذهب مالك، وكذا\nالشافعي في «الأم» (١ / ٢٨٧)، وزاد عليهم فقال (١ / ١٢٣):\n«ولا يحول رداءه إذا انصرف من مكانه الذي يخطب فيه، وإذا حولوا أرديتهم\nأقروها محولة كما هي حتى ينزعوها متى نزعوها» !\n<span data-type=\"title\" id=toc-5651>٥٦٣٠ </span>- (خرج َ بني الله ﷺ يومًا يستسقي، فصلى بنا ركعتين\nبغير أذان ٍ ولا إقامة ٍ، ثم خَطَبَنَا، ودعا الله، وحوّل وجهَه نحو القبلةِ\nرافعا ً يَدَهُ، ثم قَلَبَ رداءَهُ، فجعلَ الأيمنَ على الأيسرِ، والأيسرَ على الأيمنِ ِ) .\nمنكر بذلك الخطبة بعد الصلاة. أخرجه أحمد (٢ / ٣٢٦)، وابن ماجه\n(١ / ٣٨٤)، وابن خزيمة (١٤٠٩ / ١٤٢٢)، والطحاوي (١ / ١٩٢)، والبيهقي\n(٣ / ٣٤٧) من طريق النعمان بن راشد عن الزهري عن حميد بن عبد\nالرحمن عن أبي هريرة قال:. . . . . . . فذكره. وقال ابن خزيمة عقبه:\n«في القلب من النعمان بن راشد؛ فإن في حديثه عن الزهري تخليطا ً كثيرا ً» .\nوقال البيهقي:\n«تفرد به النعمان» .","vol":"12","page":285},{"text":"قلت: قال البخاري في «التاريخ» (٤ / ٢ / ٨٠):\n«في حديثه وهم كثير، وصدوق في الأصل» . وقال أحمد:\n«مضطرب الحديث، روى مناكير» .\nوضعفه آخرون. ولذلك؛ قال الحافظ في «التقريب»:\n«صدوق سيئ الحفظ» .\nقلت: فمن كان هذا حاله فأحسن أحواله أن يستشهد بحديثه ويتقوى بغيره،\nوأما أن يحتج به فلا، ولذلك، قال ابن خزيمة بعد تضعيفه إياه فيما نقله عنه\nآنفا ً:\n«فإن ثبت هذا الخبر؛ ففيه دلالة على أن النبي ﷺ خطب ودعا وقلب رداءه مرتين: مرة قبل الصلاة ومرة بعدها» .\nوإنما قال هذا على فرض ثبوته؛ توفيقا ًبينه وبين حديث عبد الله بن زيد الذي\nذكرته قبل هذا بألفاظ، منها لفظ ابن خزيمة:\nخرجنا مع رسول الله ﷺ في الاستسقاء، فخطب، واستقبل القبلة، ودعا\nواستسقى، وحول رداءه، وصلى بهم.\nوالأَوْلَى أن يقال - إن ثبت ـ: إنه تجوز الصلاة قبل الخطبة والدعاء والتحول\nوالتحويل، كما يجوز العكس؛ لثبوت هذا في ثلاثة أحاديث صحيحة كما تقدم\nبيانه في الحديث السابق. ومادام أنه لم يثبت هذا الحديث المخالف لها؛ فلا يؤخذ\nبه. هذا هو الذي يقتضيه قاعدة الجمع بين الأحاديث المقبولة التي ذكرها الحافظ\nفي «شرح النخبة»؛ فتنبه.","vol":"12","page":286},{"text":"ولذلك؛ فإني أقول:\nلقد تبين لي وأنا أعد لهذا البحث والتحقيق: أن بعض العلماء لم يكن\nموقفهم تجاه هذا الحديث ونحوه الموقف الذي يوجبه التحقيق والتجرد والإنصاف،\nلا من الناحية الحديثية ولا من الناحية الفقهية، وإليك بعض الأمثلة بالقدر الذي\nتحصل به العبرة.\nأما الناحية الحديثية؛ فقد مر بك قول البيهقي في هذا الحديث أنه تفرد به\nالنعمان بن راشد، وما قاله أحمد والبخاري وغيرهما فيه من الضعف، ومع ذلك\nفقد وجدت ما يأتي:\nأولا ً: نقل الحافظ في «التلخيص الحبير» (٢ / ٩٨) عن البيهقي أنه قال\nفي كتابه «الخلافيات»:\n«رواته ثقات» .\nكذا قال! وما أظن أنه خفي عليه الضعف المشار إليه آنفا ً، ومع ذلك أقره عليه\nالحافظ! وهو القائل في رواية (النعمان):\n«صدوق سيئ الحفظ» كما تقدم.\nثم نقله عنه الشوكاني في «نيل الأوطار» (٤ / ٤)، والشيخ البنا الساعاتي\nفي «الفتح الرباني» (٦ / ٢٣٣)؛ دون أي تعقيب أو تعليق! وكذلك فعل الشيخ\nأحمد الغماري في «مسالك الدلالة على مسائل متن الرسالة» (ص ٨٩) وزاد\nعليهم أنه لم يعزه للحافظ، فأوهم أنه نقله من «الخلافيات» مباشرة! وكذلك\nفعل في تخريج سائر الأحاديث، نقلها عن «تلخيص الحافظ» دون أي عزو إليه أو","vol":"12","page":287},{"text":"ذكر له! !\nثانيا ً: لم يقف الأمر بالحافظ عند ما ذكرنا؛ بل إنه زاد في الطين بِلة؛ فقال في\nكتابه «الدراية» (١ / ٢٢٦):\n«وإسناده حسن» !\nقال هذا، وهو يرى أصله الذي بين يديه (أعني: «نصب الراية» للزيلعي)\nيتعقب قول البيهقي: «تفرد به النعمان. . . . . .» بقوله:\n«قال البخاري: هو صدوق؛ لكن في حديثه وهم كبير» .\nوهذا الحديث مما يؤكد هذا القول؛ فإن النعمان قد رواه عن الزهري بسنده عن\nأبي هريرة.\nوقد رواه الثقات من أصحاب الزهري عنه بسندٍ آخر له عن عبد الله بن يزيد\nالأنصاري نحوه، وفيه تقديم الخطبة على الصلاة؛ كما تقدم بيانه وتحقيقه في\nالحديث الذي قبله.\nفتفرد النعمان بهذا الإسناد والمتن عن الزهري دون أصحابه الثقات مما يجعل\nحديثه شاذا ً لو كان ثقة، فكيف وهو سيء الحفظ بشهادة الحافظ نفسه! فكيف\nيقول: «إسناده حسن»؟ ! ليغتر به المعلق الفاضل على كتابه «فتح الباري» (٢ /\n٥٠٠ - المطبعة السلفية)، فيجمع بينه وبين الأحاديث الصحيحة المعارضة له بجواز\nالأمرين!\nثالثا ً: وأنكر من ذلك كله: قول البوصيري في «الزوائد» (ق ٧٩ / ٢) و(١ /\n١٥٠ - طبعة دار العربية):","vol":"12","page":288},{"text":"«هذا إسناد صحيح، ورجاله ثقات. . . . ورواه الحاكم. . . . .» .\nولم أره في «مستدرك الحاكم» ولا رأيت غيره عزاه إليه! وكأنه لما رأى شيخَه\nالحافظ َ سكت عن قول البيهقي: «رواته ثقات»؛ استلزم منه صحة إسناده!\nوليس بلازم كما لا يخفى على أهل العلم.\nوقد اغتر به أبو الحسن السندي في «حاشية ابن ماجه» (١ / ٣٨٤)، فنقل\nتصحيحه هذا ساكتا ً عليه أيضا ً!\nوأما الناحية الفقهية؛ فأغرب، من حيث الابتعاد عن المنهج العلمي، وهاك\nبعض الأمثلة:\nالأول: عمل بهذا الحديث المنكر المالكية والشافعية، فذهبوا إلى تأخير الخطبة\nعن الصلاة، ونص على ذلك مالك في «الموطأ»، والشافعي في «الأم»، وتبعهم\nالإمام أبو يوسف كما نقله عنه أبو جعفر الطحاوي، واحتج له بقياس صلاة\nالاستسقاء على صلاة العيدين (١) ! مع كونه يعلم أنه خلاف الأحاديث الصحيحة\nالمتقدمة، وقد خرجها كلها، ومن بَدَهِيات الفقه: أنه لا اجتهاد ولا قياس في\nمخالفة النص.\nولقد كان أسعد الناس في هذه المسألة الإمام محمد بن الحسن؛ فإنه وفق\nللسنة فيها؛ فقد ذكر في كتابه «الحجة على أهل المدينة» مذهبهم فيها مثلما\nذكرته عن مالك، ثم قال (١ / ٣٣٣):\n«وقد كان أهل المدينة يقولون قبل هذا: يبدأ الإمام في الاستسقاء بالخطبة\nقبل الصلاة بمثل فعله في الجمعة» . قال: «وقول أهل المدينة الآخر أحب إلينا من\n_________\n(١) وذكر الباجي في «المنتقى» (١ / ٣٣٢) نحوه موجهًا لقول مالك وفق قول أبي يوسف.","vol":"12","page":289},{"text":"قولهم الأول» .\nثم ساق حديث ابن عباس، وحديث عبد الله بن زيد المازني المتقدمين، مع\nشاهد لهما من فعل الصحابة يحسن أن أسوقه هنا إتماما للفائدة، فقال:\nأخبرنا سفيان الثوري قال: حدثنا أبو إسحاق (السبيعي) عن عبد الله بن\nيزيد الأنصاري (وهو الخَطمي) قال:\nخرج يستسقي بالكوفة - وقد كان رأى النبي ﷺ، فقام قائما ً على رجليه\nعلى غير منبر، فاستسقى واستغفر، فصلى ركعتين. قال: ووافقنا زيد بن أرقم في\nالاستسقاء.\nوتابعه: عبد الرزاق في «المصنف» (٣ / ٨٦) عن الثوري به؛ لكن وقع في\nمتنه خطأ بينه الحافظ في «الفتح» (٢ / ٥١٣)، فراجعه إن شئت.\nوتابعه: زهير - وهو ابن معاوية الجعفي - قال: ثنا أبو إسحاق به. وزاد في\nأوله:\nوخرج فيمن كان معه: البراء بن عازب، وزيد بن أرقم. قال أبو إسحاق: وأنا\nمعه يومئذ ٍ. وفي آخره:\n«ونحن خلفه، فجهر فيهما بالقراءة، ولم يؤذ؟ن يومئذ ٍ ولم يُقِمْ» .\nأخرجه البخاري (٢ / ٥١٣ / ١٠٢٢)، والطحاوي (١ / ١٩٣)، والبيهقي\n(٣ / ٣٤٩) وقال:\n«رواه الثوري عن أبي إسحاق قال: فخطب ثم صلى، ورواه شعبة عن أبي\nإسحاق قال: فصلى ركعتين، ثم استسقى، ورواية الثوري وزهير أشبه» .","vol":"12","page":290},{"text":"يعني أن شعبة انقلب عليه هذا الأثر، فذكر الصلاة قبل الخطبة، وهو خطأ منه\nعلى السبيعي؛ كما أخطأ معمر على الزهري في قلبه لحديثه عن عباد عن عبد الله\nابن زيد؛ كما تقدم تحقيق ذلك في الحديث الذي قبله.\nويشير برواية الثوري إلى رواية عبد الرزاق المتقدمة عنه، ولفظه:\nفخطب، ثم صلى بغير أذان ولا إقامة. قال: وفي الناس يومئذٍ البراء بن عازب\nوزيد بن أرقم.\nورواها ابن أبي شيبة في \" المصنف \" مختصرًا فقال (٢ / ٤٧٣): حدثنا\nوكيع قال: ثنا سفيان عن أبي إسحاق قال:\nخرجنا مع عبد الله بن يزيد الأنصاري نستسقي، فصلى ركعتين، وخلفه زيد\nابن أرقم.\nورواه الفسوي في \" تاريخه \" (٢ / ٦٣٠): حدثنا قبيصة قال: ثنا سفيان به\nقال:\nبعث عبد الله بن الزبير إلى عبد الله بن يزيد الخطمي: أن استسق بالناس،\nفخرج وخرج الناس معه، وفيهم زيد بن أرقم والبراء بن عازب.\nورواية شعبة التي أشار إليها البيهقي؛ وصلها مسلم (٥ / ١٩٩) من طريق\nمحمد بن جعفرعنه.\nوقد خالفه سليمان بن حرب وأبو الوليد الطيالسي ومحمد بن كثير عن شعبة\nبلفظ:\nوصلى بالناس ركعتين.","vol":"12","page":291},{"text":"أخرجه الطبراني في \" المعجم الكبير \" (٥ / ٢١١ - ٢١٢)؛ لكن سقط منه\nذكر عبد الله بن يزيد، ولعله من الناسخ أو الطابع.\nقلت: فهذا اللفظ ليس صريحًا في مخالفة لفظ الثوري وزهير، فليحمل عليه،\nبخلاف لفظ محمد بن جعفر؛ فإنه صريح في ذلك؛ فلا بد من الترجيح، ولا\nشك أن رواية الجماعة أرجح من رواية الفرد، وبخاصة إذا كان فيه نوع كلام؛ فقد\nقال الحافظ في ترجمته - أعني: ابن جعفر، وهو المعروف بـ (غُنْدَر) -:\n\" ثقة صحيح الكتاب؛ إلا أن فيه غفلة \".\nوبالجملة؛ فالصحيح المحفوظ في هذا الأثر تقديم الخطبة على الصلاة وفق\nالرواية المحفوظة في حديث عبد الله بن زيد المازني وحديث عائشة وابن عباس. فلا\nجرم أن يكون الإمام محمد أسعد الناس بالسنة؛ لإيثاره إياها على ما خالفها.\nالثاني: استمرار الشافعية والحنفية - خلافًا للإمام محمد - على ترجيح\nوتفضيل تقديم الصلاة على الخطبة، وهم يعلمون أن ما في \" الصحيحين \" وغيرهما\nعن عبد الله بن زيد وعائشة وابن عباس أصح وأكثر؛ كما تقدم بيانه، ولو أنهم\nعكسوا لأصابوا؛ لأنه ليس لهم حجة إلا ذاك الحديث الشاذ وهذا الحديث المنكر،\nحتى إن الامام الشيرازي لم. يحتج في \" المهذب \" إلا به، ومع أنه ذكره في موضع\nآخر منه؛ فقد مر عليه النووي في شرحه عليه: \" المجموع \" (٥ / ٦٦، ٧٧) فلم\nيخرجه مطلقًا، ولا استدل بغيره على مذهبه؛ بل إنه صرح (٥ / ٩٣) بأنه\nالأفضل؛ قال:\n\" فلو خطب قبل الصلاة؛ صحت الخطبة، وكان تاركًا للأكمل \"! وتبعه\nالعيني في \" عمدة القاري \" (٤ / ٣٤) .","vol":"12","page":292},{"text":"فلا أدري - والله! - كيف يتجرأون على مثل هذا القول المخالف للأحاديث\nالصحيحة وفعل الصحابة كما تقدم في أثر عبد الله بن يزيد الأنصاري، وليس\nبأيديهم ما يساويها ثبوتًا، فضلًا عن أن تكون أقوى منها دلالة؟ ! فلو أنها كانت\nثابتة لما دلت على أكثر من الجواز، فالأفضلية من أين؟ !\nومن ذاك القبيل؛ قول محدِّثهم الأكبر - بحق - في \" فتح الباري \" (٢ / ٥٠٠):\n\" ويمكن الجمع بين ما اختلف من الروايات في ذلك بأنه ﷺ بدأ بالدعاء، ثم\nصلى ركعتين ثم خطب، فاقتصر بعض الرواة على شيء، وبعضهم على شيء،\nوعبر بعضهم عن الدعاء بالخطبة، فلذلك وقع الاختلاف \"! ونقله عنه الشوكاني\n(٤ / ٥) !\nفأقول:\nأولًا: الجمع فرع التصحيح، فما دام أنه لم تثبت خطبته ﷺ بعد الصلاة؛\nفلا جمع؛ لأنه يشترط فيه أن تكون الروايتان المختلفتان من قسم (المقبول)؛ كما\nذكر ذلك الحافظ نفسه في \" شرح النخبة \".\nوثانيًا: يدفع الجمع المذكور برواية ابن خزيمة المتقدمة في أول هذا التخريج؛\nفإنها صرحت بأن النبي ﷺ لما استسقى خطب ودعا. فسقط الجمع المذكور،\nفوجب الاعتماد على الأحاديث الصحيحة فقط والأثر الموافق لها. ولعل هذا\nمذهبُ الحافظ ابن المنذر؛ فقد قال النووي عقب ما سبق نقله عنه:\n\" وأشار ابن المنذر إلى استحباب تقديم الخطبة، وحكاه عن عمر بن الخطاب\nوغيره، وحكاه العبدري عن عبد الله بن الزبير، وعمر بن عبد العزيز، والليث بن\nسعد \".","vol":"12","page":293},{"text":"الثالث - وهو أغرب وأعجب -: استمرار الحنفية في متونهم على إنكار شرعية\nالجماعة في صلاة الاستسقاء، كما في \" شرح الكنز \" للعيني (١ / ٦٣)، و\" البحر\nالرائق \" لابن نجيم المصري (٢ / ٢٨١)، و\" الدر المختار \" (١ / ٧٩٠) بشرحه \" رد\nالمحتار \" وغيرها! وقال ابن عابدين في \" شرحه \" (١ / ٧٩١):\n\" وكلام المصنف لـ \" الكنز \" يفيد عدم المشروعية؛ كما في \" البحر \"، وتمامه في\n\" النهر \"، وظاهر كلام \" الفتح \" ترجيحه \"! يعني: \" فتح القدير \" لابن الهمام.\nكل ذلك منهم خلاف للأحاديث والآثار؛ بل وخلاف قول الإمامين أبي\nيوسف ومحمد، وتعصبًا منهم للإمام أبي حنيفة؛ فإنه تفرد بذلك من بين الأئمة؛\nبل إن ظاهر كلامه أنه ينكر شرعية الصلاة للاستسقاء مطلقًا، وسلفه في ذلك\nإبراهيم النخعي؛ فإنه كان لا يصليها. فقد روى ابن أبي شيبة فيه المصنف \" (٢ /\n٤٧٤) بسنده الصحيح عن أسلم العجلي - وهو ثقة - قال:\nخرج الناس مرة يستسقون، فخرج معهم إبراهيم، فلما فرغوا؛ قاموا يصلون،\nفرجع إبراهيم ولم يُصَلِّ معهم.\nوفي رواية له: أن الإمام كان المغيرة بن عبد الله الثقفي.\nوكذا رواه الإمام محمد في \" الحجة على أهل المدينة \" (١ / ٣٣٣ - ٣٣٤)؛\nولكنه قال: \" المغيرة الثقفي \".\nوإسنادهما منقطع. وقال محمد (١ / ٣٣٢):\n\" قال أبو حنيفة: لا نرى في الاستسقاء صلاة. وكان يرى أن يخرج الإمام\nفيدعو \".\nثم ذكر مذهب أهل المدينة في صلاة الاستسقاء - وقد سبق نقله عنه -، ثم قال:","vol":"12","page":294},{"text":"\" وكان إبراهيم النخعي يقول بقول أبي حنيفة: \" يرى في ذلك صلاة \".\nقلت: ورأيهما هذا لا يمكن توجيهه إلا على أنه لم تبلغهم تلك الأحاديث\nالصحيحة والآثار عن السلف، وإلا؛ لقالوا بها، وكانوا مع الجماعة؛ إذ من المقطوع\nبه أنه لا عداء بين أحد وبين السنة، وبخاصة من كان منهم من الأئمة، كيف\nوهم القائلون:\n\" إذا صح الحديث فهو مذهبي \"؟ !\nوإن في موقفهما هذا من هذه الصلاة المسنونة تنبيهًا على أمرين هامين:\nالأول: أن الأصل في العبادات المنع إلا لنص، فلما لم يبلغهما؛ وقفا مع\nالأصل، ولولا ذلك لقالا فيها كما يقول كثير من الناس اليوم لأهل السنة حين\nينكرون عليهم البدعة في العبادة: (يا أخي! شو فيها، كفاكم تشددًا؟ !) .\nوالآخر: قول الإمام الشافعي:\n\" ما من أحد إلا وتذهب عليه سُنَّةٌ لرسول الله ﷺ وتعزبُ عنه، فمهما قلتُ\nمن قول، أو أصَّلتُ من أصل فيه عن رسول الله ﷺ خلاف ما قلت؛ فالقول ما\nقال رسول الله ﷺ، وهو قولي \". ونحوه قول الأئمة المتقدم:\n\" إذا صح الحديث؛ فهو مذهبي \". وقول أبي حنيفة:\n\" إذا قلت قولًا يخالف كتاب الله تعالى وخبر الرسول ﷺ؛ فاتركوا قولي \".\nانظر تخريج هذه الأقوال في \" صفة صلاة النبي ﷺ \"، المقدمة.\nولكن؛ هل ائتمر أصحاب أبي حنيفة بأمره هذا لهم فتركوا قوله بعدم شرعية\nصلاة الاستسقاء؟","vol":"12","page":295},{"text":"لقد انقسموا فريقين:\nأما المتقدمون منهم؛ فقد تركوه وقالوا بها؛ كالإمام محمد وأبي يوسف\nوالطحاوي كما تقدم، وكالحافظ الزيلعي من المتأخرين كما يأتي.\nوأما المتأخرون منهم؛ فكانوا متعصبين للإمام على اختلاف بينهم:\nأ - فمنهم من انتصر للإمام وقده فيما ذهب إليه من نفي الشرعية، وتجاهل\nتلك الأحاديث والآثار الصحيحة؛ بل ونفى ما لم ينفه الإمام؛ كالمرغيناني في\n\" الهداية \"؛ فقال (٢ / ٥٨ - بشرح فتح القدير):\n\" ورسول الله ﷺ استسقى، ولم ترو عنه الصلاة \"!\nفردَّ عليه الحافظ الزيلعي بقوله في \" نصب الراية لتخريج أحاديث الهداية \"\n(٢ / ٢٣٨) فقال:\n\" أما استسقاؤه ﵇؛ فصحيح ثابت، وأما أنه لم يرو عنه الصلاة؛\nفهذا غيرصحيح؛ بل صح أنه صلى فيه؛ كما سيأتي \".\nثم ساق الأحاديث المتقدمة.\nب - ومنهم من لم يستطع أن ينكر روايتها؛ لشهرتها في \" الصحيحين \"\nو\" السنن \" و\" المسانيد \" وغيرها؛ ولكنه كابر فقال بشذوذها؛ كابن الهمام في\n\" الفتح \" (٢ / ٥٩)، والخوايزمي على \" الهداية \" (٢ / ٥٨) ! بل إن ابن الهمام\nنقل عن الإمام محمد أنه قال في \" الكافي \" - جمعه بعضهم من كلام محمد -:\n\" لا صلاة في الاستسقاء، إنما فيه الدعاء؛ بلغنا عن النبي ﷺ أنه خرج\nودعا، وبلغنا عن عمر أنه صعد المنبر فدعا واستسقى. ولم يبلغنا عن النبي ﷺ","vol":"12","page":296},{"text":"في ذلك صلاة إلا حديث واحد شاذ لا يؤخذ به \".\nقلت: وهذا مما لا أظنه ثابتًا عن الامام محمد، كيف وهو قد روى في \" الحجة \"\nحديثين اثنين بإسنادين ثابتين كما تقدم؟ ! ومثل هذا النقل عن الإمام محمد مما\nيجعلنا نشك في كثير مما يذكره الحنفية في كتبهم معزوًا لأئمتهم.\nثم ما هو هذا الحديث الواحد؟ وما هو وجه شذوذه؟ !\nولئن سلم بالشذوذ فيه؛ فكيف يمكن أن يقال به في أحاديث ثلاثة صحيحة\nالأسانيد كلها تلتقي في قضية واحدة، وهي أنه ﷺ صلى صلاة الاستسقاء،\nوفي أكثر من حادثة واحدة؟ ! تالله! لئن كان يصح في العلم أن يقال في مثله:\n\" شاذ \"؛ فليس في الدنيا حديث صحيح غير شاذ!\nج - وبعضهم - لشدة تعصبه لإمامه ورفعه فوق مستوى الأئمة - صعب عليه\nأن يعتقد أن إمامه ينفي شرعية الصلاة! لأن لازم ذلك الاعتراف بأنه لم يطلع على\nأحاديثها، ثقل عليهم هذا؛ فتأولوا كلامه بتأويلين ينبو كلامه عنهما:\nالأوَّل: أنه يعني نفي سنية الصلاة، لا عدم جوازها!\nوالآخر: أنه لا يعني نفي شرعية الصلاة مطلقًا، وإنما يعني صلاتها بجماعة!\n(انظر \" شرح الكنز \" و\" الهداية \" وشروحها) (١) .\nولذلك؛ نقموا على الحافظ الزيلعي إنكاره ما نسبوه إلى الإمام من إنكاره\nلإنكاره الذي ذكره في \" الهداية \"! وليس يخفى على أحد أن ذلك كله تكلف\nبارد، وأن عبارة الإمام صريحة في إنكار شرعية صلاة الاستسقاء، فتأويل ذلك بما\nتقدم باطل ظاهر البطلان؛ لمخالفته لعموم قوله: \" لا نرى في الاستسقاء صلاة \".\n_________\n(١) و\" فيض الباري \" للشيخ أنور الكشميري (٢ / ٣٧٧) .","vol":"12","page":297},{"text":"كما قال محمد عنه، ويزيده بيانًا قوله عنه: \" وكان يرى أن يخرج الإمام فيدعو \".\nفهذا فقط الذي يراه الإمام ﵀، فكيف يصح أن ينسب إليه أنه يرى شرعية\nصلاة الاستسقاء لا سنيتها، أو صلاتها انفرادًا لا جماعة!\nثم ليت شعري كيف يجوز أن ينسب إليه شرعية صلاتها منفردًا وليس في\nذلك خبر ولا أثر؟ !\nوختامًا أقول:\nكفاكم أيها القوم لفًا ودورانًا دفاعًا عن إمامكم مع أنه ليس بمُليم؛ لأنه وقف\nعند ما علم، فعليكم باتباع ما ثبت في السنة؛ فإنها هي الأصل، فإذا فاتت\nالإمام؛ فلم تفتكم، وقامت بها الحجة عليكم، فقولوا للناس:\nصلاة الاستسقاء سنة؛ فعلها النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِ غير مرة، وبين يديها خطبة، ودعاء\nوتضرع، فإن اقتصر على الدعاء جاز؛ لكن ما ذكر من الخطبة والصلاة منه أفضل.\nهذا هو الذي يتحصل من الأحاديث الواردة في هذا الباب. واللله ﵎\nهو الهادي إلى الصواب.\n<span data-type=\"title\" id=toc-5652>٥٦٣١ </span>- (سُنَّةُ الاستسقاء سُنَّةُ الصَّلاةِ في العيدَين؛ إلا أَنّ رسولَ الله\nﷺ قلبَ رداءَه، فجَعَلَ يمينهُ على يسَارِه، ويسارَهُ على يمينِه، وصلى\nركعتينِ، وكبّرّ في الأولى سبْعَ تكبيراتٍ، وقرَأ ﴿سَبِّحِ اسْمَ رَبِّكَ الَأَعْلَى﴾،\nوقرأَ في الثانية ﴿هَلْ أتاكَ حديثُ الغاشية﴾، وكبّر فيها خَمْسَ تكبيرات) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (١ / ٣١٦ - كشف الأستار)،\nوالدارقطني في \" السنن \" (٢ / ٦٦)، والحاكم (١ / ٣٢٦)، والبيهقي (٣ /","vol":"12","page":298},{"text":"٣٤٨) من طريق محمد بن عبد العزيز عن أبيه عن طلحة بن يحيى قال:\nأرسلني مروان إلى ابن عباس أسأله عن سنة الاستسقاء، فقال:. . . فذكره.\nوقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: ضُعِّف عبد العزيز \".\nوأقول: عبد العزيز هذا - وهو ابن عمر بن عبد الرحمن بن عوف -؛ ما علمت\nأحدًا ضعفه، ولا أورده الذهبي في \" الضعفاء \" ولا في \" الميزان \"، ولذا؛ استدركه\nعليه الحافظ في \" اللسان \"، ولم يذكر في ترجمته سوى قول ابن القطان:\n\" مجهول الحال \".\nفأنا أظن أنه سقط من قلم الذهبي أو الناسخ اسم ابن عبد العزيز: محمد؛\nفإنه هو المعروف بالضعف، والمترجم في \" الميزان \" و\" اللسان \"، وقال فيه الذهبي\nفي \" الضعفاء \":\n\" ضعفوه \". وهو بمعنى قوله في \" التلخيص \":\n\" ضُعِّف \".\nفهو هو. والله أعلم.","vol":"12","page":299},{"text":"«قال [ابن] أبي حاتم في كتابه - يعني: «الجرح والتعديل» (٤ / ١ / ٧) - سألت أبي عنه؟ فقال: هم ثلاثة إخوة: محمد، وعبد الله، وعمران؛ بنو عبد العزيز، والثلاثة ضعفاء ليس لهم حديث مستقيم» .\nوبهذا أعله الزيلعي في «نصب الراية» (٢ / ٢٤٠)، وزاد فقال: «قال فيه البخاري: منكر الحديث. وقال النسائي: متروك الحديث» .\nوبقول النسائي هذا أعله الهيثمي، فقال في «المجمع» (٢ / ٢١٢) .\n«رواه البزار، وفيه محمد بن عبد العزيز بن عمر الزهري، وهو متروك» .\nقلت: فالسند ضعيفٌ جدًا، ومتنه منكر كما يأتي بيانه.\nولقد ألان القول فيه بعض الشافعية! ولعل المذهبية لا دخل لها في ذلك، خلافًا لما تجلى من موقف الحنفية من أحاديث صلاة الاستسقاء، كما شرحته في الحديث السابق، وكما يأتي من بعضهم في الحديث التالي! فقال النووي في المكان المشار إليه آنفًا من\n«المجموع»:\n«حديث ضعيف» . وقال الحافظ ابن حجر في «الفتح» (٢ / ٥٠٠):\n«فيه مقال» ! وسكت عنه في «الدراية» (١ / ٢٢٦)؛ مع أن أصله - «نصب الراية» - أعله بالعلتين السابقتين!\nوحاول البهيقي تقويته بقوله عقب ما نقلته عنه آنفًا:\n«وهو بما قبله من الشواهد يقوى» !","vol":"12","page":300},{"text":"وفيه نظر من وجوه:\nالأول: أن الذي يقوى إنما هو الضعيف بسبب سوء حفظ الراوي، وليس كذلك هنا؛ فإن محمد بن عبد العزيز ضعيف جدًا؛ كما يشعر بذلك قول البخاري والنسائي المتقدم فيه، ويؤكده قول ابن حبان فيه (٢ / ٢٤٦): «كان ممن يروي عن الثقات المعضلات، وإذا انفرد أتى بالطامات عن أقوام أثبات حتى سقط الاحتجاج به، وهو الذي جُلِد مالك بمشورته» .\nقلت: فمثله لا يتقوى حديثه بغيره ولا كرامة!\nالثاني: أن البهيقي لم يذكر قبله ما يصح أن يقال فيه: «من الشواهد» ! اللهم إلا طريقًا أخرى عن ابن عباس بلفظ: «خرج متبذلًا متواضعًا متضرعًا حتى جلس على المنبر، فلم يخطب كخطبتكم هذه؛ ولكن لم يزل في الدعاء والتضرع والتكبير، وصلى ركعتين كما كان يصلي العيد» .\nوإسناده حسن؛ كما بينته في «صحيح أبي داود» (١٠٥٨)، و«الإرواء»\n(٦٦٥) .\nالثالث: أن جملة: «كما كان يصلي في العيد»؛ لا تصلح شاهدًا لحديث الترجمة؛ لأنها مجملة، وتفصيلها في حديث الترجمة، فلو أنه ثبت لكان مفسرًا لها، ومعناها: في العدد والجهر بالقراءة؛ لأن هذا ثابت في الأحاديث الصحيحة، والتشبيه لا يستلزم المماثلة من كل جانب، ولذلك؛ فقول العيني في «عمدة القاري» (٧ / ٣٤) عطفًا على ما ذكرته من المعنى:","vol":"12","page":301},{"text":"«وفي كون الركعتين قبل الخطبة»؛ غير مسلم؛ لأمرين:\nالأول: أنه خلاف المحفوظ في حديث عبد الله بن زيد المازني وغيره من الأحاديث الثابتة؛ كما تقدم بيانه قبل حديث.\nوالآخر: قوله في حديث ابن عباس من الطريق الحسن:\n«جلس على المنبر، فلم يخطب كخطبتكم. . .»؛ فهو بمفهومه يشعر بأنه خطب على المنبر؛ ولكن ليس كالخطب المعتادة، ولذلك؛ قال أبو الحسن السندي في «حاشية ابن ماجه»: «أي: بل كان جل خطبته الدعاء والاستغفار والتضرع» .\nقلت: فإذا كان في حديث ابن عباس الحسن خطبة؛ فقد كانت قبل الصلاة وفق الأحاديث الأخرى، فسقط قول العيني المذكور. والله اعلم.\nوبالجملة؛ فإسناد الحديث ضعيف جدًا، ومتنه منكر، لخلوه من شاهد معتبر.\nوالله ولي التوفيق.\nوقد عارضه الحديث الآتي بعده.\nوله شاهد من حديث أنس بنحوه أطول منه؛ إلا أنه لم يذكر التكبيرات، وقدم الصلاة، وأخر قلب الرداء، مع زيادات كثيرة؛ فقال: «وقلب رداءه - قال: لكي ينقلب القحط إلى الخصب -، ثم جثا على ركبتيه، ورفع يديه، وكبر تكبيرة قبل أن يستسقي، ثم قال: «اللهم! اسقنا. . .» . فذكر دعاءً طويلًا، ثم قال:","vol":"12","page":302},{"text":"«فما برحوا حتى أقبل قزع من السحاب، ثم مطرت عليهم سبعة أيام لا تقلع عن المدينة. . .» . الحديث بطوله، وآخره في «الصحيحين» بنحوه ويأتي الإشارة إليه في تحت الحديث الآتي، وفيه: «اللهم! حوالينا ولا علينا. . .» . الحديث.\nأخرجه الطبراني في «الأحاديث الطوال» المطبوع في آخر (المجلد الخامس والعشرين) من «المعجم الكبير» (ص ٢٤٢ - ٢٤٣ رقم ٢٧) وفي (الأوسط)\n(٢ / ١٨١ / ٧٧٦٩) قال: حدثنا أبو يعلى محمد بن إسحاق بن إبراهيم شاذان: حدثني أبي: ثنا مجاشع بن عمرو: ثنا ابن لهيعة: ثنا عقيل بن خالد عن ابن شهاب عن أنس به. وقال: «لم يروه عن الزهري إلا عقيل، ولا عن عقيل إلا ابن لهيعة، ولا عنه إلا مجاشع بن عمرو، تفرد به شاذان» .\nقلت: هذا لقب إسحاق بن إبراهيم، قال ابن ابي حاتم (١ / ١ / ٢١١):\n«كتب إلي وإلى أبي، وهو صدوق» . وذكره ابن حبان في «الثقات» .\nلكن قال الحافظ في «اللسان»: «له غرائب ومناكير» .\nقلت: ولعلها ممن فوقه، كما هو الحال في هذا الحديث؛ فإن مجاشع بن عمرو هو آفة الحديث؛ قال ابن معين: «قد رأيته، أحد الكذابين» .","vol":"12","page":303},{"text":"وبه أعله الهيثمي (٢ / ٢١٣) .\nوابن لهيعة؛ ضعيف.\nومن الغرابة بمكان: أن الحافظ أورد منه جملة: «لكي ينقلب الجدب إلى الخصب» معزوًا للطبراني في «الطوالات»، وسكت عليه في «التلخيص» (٢ / ١٠١) مع علمه بضعفه الشديد!\n<span data-type=\"title\" id=toc-5653>٥٦٣٢ </span>- (استسقى، فخطب قبل الصلاة، واستقبل القبلة، وحول رداءه، ثم نزل، فصلى ركعتين لم يكبر فيهما إلا تكبيرةً تكبيرةً)\nمنكر بذكر (التكبيرة) . أخرجه الطبراني في «الأوسط» (٢ / ٢٨١ / ١ / ٩٢٦٢): حدثنا مسعدة بن سعد العطار: ثنا إبراهيم بن المنذر: ثنا محمد بن فليح: حدثني عبد الله بن حسين بن عطاء عن داود بن بكر بن أبي الفرات عن شريك بن عبد الله بن أبي نمر عن أنس بن مالك مرفوعًا. وقال: «لم يرو هذا الحديث عن عبد الله بن حسين إلا محمد، تفرد به إبراهيم» .\nقلت: وعلته عبد الله هذا؛ فإنه متفق على تضعيفه؛ بل قال البخاري في «التاريخ»\n(٣ / ١ / ٧٢): «فيه نظر» . ولذلك جزم الحافظ بضعفه في «التقريب» .\nومسعدة - شيخ الطبراني -؛ لم أجد له ترجمة.\nثم إن الحديث في «الصحيحين» وغيرهما من طرق أخرى غير شريك بن عبد الله بن أبي نمر به بلفظ آخر مطول، في استسقائه ﷺ وهو على المنبر يوم","vol":"12","page":304},{"text":"الجمعة بطلب رجل وقوله:\nيا رسول الله! هلكت الأموال وانقطعت السبل. . . الحديث بطوله.\nوكذلك أخرجاه من طرق أخرى عن أنس به. وليس فيه قوله: «واستقبل القبلة وحول رداءه. . .» إلخ.\nفهو منكر من حديث أنس؛ لكنه ثابت من حديث عبد الله بن زيد المازني في\n«الصحيحين» وغيرهما - كما تقدم تحقيقه تحت الحديث (٥٦٢٩) - دون قوله: «لم يكبر إلا تكبيرة تكبيرة» . ولم أجد شاهدًا، فهو منكر.\nومن الغريب: أن جماعة من الحنفية ذكروا هذا الحديث من رواية «الأوسط» ساكتين عنه؛ كالزيلعي في «نصب الراية» (٢ / ٢٤٠ - ٢٤١)، وابن الهمام في «الفتح» (٢ / ٥٩)، والعيني في «عمدة القاري» (٧ / ٣٥) وعلي القاري في\n«مرقاة المفاتيح» (٢ / ٢٨٣) وهم نخبة محدثي الحنفية، وكأن ذلك لموافقته لمذهبهم! ولذلك عارضوا به حديث الشافعية الذي قبله! ومع أن الحافظ ابن حجر لما ذكره في «الدراية» (١ / ٢٢٦) لم يضعفه، ولا بين علته؛ إلا أنه أشار إلى الرد عليهم بقوله: «قلت: ولا حجة فيه؛ فإنها كانت حينئذ صلاة الجمعة» .\nوليس هذا بظاهر من الحديث! بل هو حجة لهم لو صح؛ ولكنه منكر كما ذكرنا.\nوالله أعلم.\n(تنبيه): هذا الحديث من شرط الهيثمي في «المجمع»؛ ولكنه لم يورده! وكأنه ظن أنه مختصر من حديث شريك المشار إليه «الصحيحين»، وهذا","vol":"12","page":305},{"text":"مخرج في «الإرواء» (٢ / ١٤٤ - ١٤٥ / ٤١٦)، وهو في كتابي\n«مختصر البخاري» برقم (٤٩٧ ج ١ طبع المكتب الإسلامي) سقته فيه سياقًا مطولًا، جمعت إليه كل الزيادات والفوائد من كل الطرق والروايات المبعثرة في «البخاري»،\nوذلك من توفيق الله وفضله.\n<span data-type=\"title\" id=toc-5654>٥٦٣٣ </span>- (كان إذا استسقى قال: اللهم اسقنا غيثًا مغيثًا مريًا، توسع به لعبادك، تغزر به الضرع، وتحيي به الزرع) .\nضعيف جدًا. أخرجه البهيقي (٣ / ٣٥٦) من طريق أبي الشيخ الأصبهاني وغيره عن يعلى بن الأشدق عن عبد الله بن جراد رفعه.\nوهذا إسناد ضعيف جدًا؛ كما الحافظ، وآفته يعلى هذا؛ قال الذهبي في «الضعفاء»: «قال البخاري: لا يكتب حديثه. وقال أبو زرعة: ليس بشيء. وقال ابن حبان: وضعوا له أحاديث يحدث بها ولم يدرِ» .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-5655>٥٦٣٤ </span>- (كان إذا استسقى قال: اللهم أنزل في أرضنا زينتها وسكنها، [وارزقنا وأنت خير الرازقين]) (*) .\nضعيف. أخرجه البزار (٦٦١)، والطبراني في «الكبير» (٧ / ٢٦٣، ٢٧٠، ٢٧٦) - والزيادة له في رواية - من طرق عن الحسن عن سمرة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وكذا قال الحافظ في «التلخيص» (٢ / ١٠٠)،\n_________\n(*) خرّج الشيخ - ﵀ - هذا الحديث قبل ذلك برقم (٤١٦٨) . فليتنبه. (الناشر) .","vol":"12","page":306},{"text":"وذلك لأن الحسن البصري مختلف في سماعه من سمرة، ثم هو إلى ذلك مدلس وقد عنعنه.\nولا يقويه أن البزار رواه من طريق أخرى، فقال (٦٦٢): حدثنا خالد بن يوسف: حدثني أبي يوسف بن خالد: ثنا جعفر بن سعد بن سمرة: ثنا خبيب ابن سليمان عن أبيه سليمان بن سمرة عن سمرة به.\nوذلك أنه مسلسل بالضعفاء والمجهولين:\nأولًا: سليمان بن سمرة؛ مجهول الحال؛ كما قال ابن قطان.\nثانيًا: ابنه خبيب؛ مجهول؛ كما قال ابن حجر.\nثالثًا: جعفر بن سعد بن سمرة؛ ليس بالقوي؛ كما قال في «التقريب» .\nرابعًا: يوسف بن خالد - وهو السمتي -؛ قال الحافظ:\n«تركوه، وكذبه ابن معين، وكان من فقهاء الحنفية» .\nخامسًا: ابنه خالد بن يوسف؛ قال الذهبي:\n«أما أبوه؛ فهالك، وأما هو؛ فضعيف» .\nمن أجل ذلك لم يحسن الهيثمي حين قال في «المجمع» (٢ / ٢١٥) - بعد أن عزاه للطبراني والبزار -: «وإسناده حسن أو صحيح» !\nونقله عنه الشيخ الأعظمي في تعليقه على «كشف الأستار» وسكت عنه!","vol":"12","page":307},{"text":"وذلك مما يد القارئ على مبلغ معرفته بهذا العلم الشريف وتحقيقه فيه!\n<span data-type=\"title\" id=toc-5656>٥٦٣٥ </span>- (اعتمر ﷺ من الجعرانة، وقال: اعتمر منها سبعون نبيًا) .\nمنكر بزيادة: (وقال. . .) إلخ. أخرجه ابن سعد في «الطبقات» (٢ / ١٧٢) من طريق ابن لهيعة عن عياض بن عبد الرحمن عن محمد بن جعفر: أن النبي ﷺ اعتمر. . .\nقلت وهذا إسناده واهٍ بمرة؛ مسلسل بالعلل:\nالأولى والثانية: محمد بن جعفر هذا؛ لم أعرفه، وهو تابعي فيما يبدو لي.\nالثالثة: ضعف الراوي عنه، وهو عياض بن عبد الله بن عبد الرحمن الفهري المدني نزيل مصر، وهو مع كونه من رجال مسلم؛ ففيه كلام، حتى قال فيه البخاري:\n«منكر الحديث» . ولذا؛ قال الحافظ: «فيه لين» .\nالرابعة: ابن لهيعة؛ وهو مشهور بالضعف.\nوأما اعتماره ﷺ من (الجعرانة)؛ فثابت في «الصحيحين» وغيرهما من حديث ابن عمر وأنس وابن عباس، وهي مخرجة في «صحيح أبي داود»\n(١٧٣٩ - ١٧٤٠) . ولابن عباس حديث آخر في اعتماره ﷺ هو وأصحابه من الجعرانة، وهو مخرج في «إرواء الغليل» (٤ / ٢٩٢ / ١٠٩٤) .\n(فائدة): (الجعرانة) بكسر أوله، وأصحاب الحديث يكسرون عينه","vol":"12","page":308},{"text":"ويشددون راءه، وهما روايتان. وهي ماء بين الطائف ومكة، وهي إلى مكة أقرب.\nنزلها النبي ﷺ لما قسم غنائم هوازن مرجعه من غزاة حنين وأحرم منها. وهي من مكة على بريد من طريق العراق.\nوفي حاشية «أخبار مكة» للأزرقي بقلم رشدي الصالح ملحس (١ / ١٨٥):\n«وهي في طريق الحج العراقي، تيعد عن مكة خمسة عشر كيلو مترًا، فيها مسجد، وبئر قديم ماؤه عذب، وهو أحد متنزهات المكيين» .\nوفي «النهاية» لابن الأثير: «هو موضع قريب من مكة، وهي في الحل،\nوميقات للإحرام» .\nقلت: وكأنه يعني أنه ميقات لمن أراد العمرة من أهل مكة. فيخرج إليها ليحرم بها منها. وهو ما صرح به في «المهذب» (٧ / ٢٠٤ - بشرح النووي) !\nوفي ذلك نظر عندي من وجهين:\nالأول: أن النبي ﷺ لم يخرج من مكة إلى (الجعرانة) ليعود إليها فيحرم منها! بل إنه قدم إليها من الطائف (وبينها وبين مكة نحو (١٣٠)\nكيلو مترًا)، فإنه ﷺ لما لقي (هوازن) بوادي (حُنين) وهزمهم؛ ذهب إلى الطائف فحاصرهم، ثم رجع إلى (الجعرانة)، فقسم فيها غنائم (حنين)، ثم اعتمر من (الجعرانة) داخلًا مكة. وكأنه ﷺ بدا له وهو فيها أن يعتمر، وإلا فميقات القادم من الطائف إنما هو (قرن المنازل)؛ كما هو معروف من حديث المواقيت (انظر «الإرواء» ٤ / ١٧٨)، وقرن المنازل بينها وبين مكة أحد وخمسون ميلًا؛ كما في «المعجم» (٤ / ٣٣٢)، ولذلك؛ قال شيخ الإسلام ابن تيمية في «الفتاوى» (٢٦ / ٤٥):","vol":"12","page":309},{"text":"«ومن الفقهاء من استحب لمن اعتمر من مكة أن يحرم من (الحديبية) أو\n(الجعرانة)، محتجًا بعمرة النبي ﷺ! وهو غلط؛ فإن الحديبية كانت موضع حله لما أحصر، ولم تكن موضع إحرامه. وأما (الجعرانة)؛ فإنه أحرم منها داخلًا إلى مكة؛ لأنه أنشأ العمرة من هناك. . .»\nوالآخر: أنه لما ذكر المواقيت قال: «هن لهن، ولمن أتى عليهن من غير أهلهن؛ ممن يريد الحج والعمرة، ومن كان دون ذلك؛ فمهله من أهله، حتى أهل مكة من مكة» .\nأخرجه الشيخان من حديث ابن عباس، وهو مخرج في «الإرواء» (٤ / ١٧٤ / ٩٩٦)\nقلت: فهذا نص في أن أهل مكة لا حاجة بهم إلى خروج إلى (الجعرانة) أو غيرها للإحرام منها.\nوأما أمره ﷺ لعائشة بأن تعتمر من التنعيم؛ فهي قضية خاصة بها وبأمثالها من الحيض إذا أصابها؛ ما أصابها كما حققه ابن القيم في «زاد المعاد» .\n<span data-type=\"title\" id=toc-5657>٥٦٣٦ </span>- (الدنيا دول، فما كان منها لك؛ أتاك على ضعفك، وما كان منها عليك؛ لم تدفعه بقوتك، ومن انقطع رجاؤه فمات؛ استراح بدنه، ومن رضي بما رزقه الله؛\nقرت عيناه» .\nموضوع. أخرجه الدينوري في «المنتقى من المجالسة» (٢٤ / ٢ - مخطوطة حلب -)\nمن طريقين عن الحسين بن موسى عن أبيه موسى بن جعفر عن جعفر بن محمد عن أبيه عن علي بن الحسين عن أبيه عن علي بن أبي طالب مرفوعًا.","vol":"12","page":310},{"text":"قلت: وهذا موضوع، ولعل المتهم به هو الدينوري نفسه، واسمه أحمد بن\nمروان؛ فقد قال الدارقطني فيه بعد أن اتهمه بحديث آخر:\n\" وهو عندي ممن كان يضع الحديث \". قال الذهبي:\n\" ومشاه غيره \".\nقلت: والحسين بن موسى؛ لم أعرفه، ولا أورده الشيعة في كتبهم؛ كالنجاشي\nفي \" رجاله \"، والحُلِّي أيضًا في \" رجاله \"؛ لا في القسم الأول الخاص فيمن اعتمد\nعلى روايته، ولا في القسم الثاني الخاص فيمن تركت روايته، فيمكن أن\nيكون هو الآفة! والله أعلم.\nوالحديث؛ أورده الماوردي في \" الأمثال والحكم \" (ص ٦٩) من طريق علي\nابن الحسين عن أبيه عن جده به. ولم يعزه لأحد! وهو مما فات المعلق عليه الدكتور\nفؤاد عبد المنعم أحمد مخرجه، فقال:\n\" لم أقف عليه \"!\n<span data-type=\"title\" id=toc-5658>٥٦٣٧ </span>- (الناسُ كشَجَرَةٍ ذاتِ جَنْي، ويوشك أن يَعُودوا كشجرةٍ\nذاتِ شَوْك؛ إن ناقدتَهُم ناقَدُوك، وإن تركتَهم لم يترُكُوك، وإنْ هربت\nمنهم طلَبُوكً. قالوا: وكيف المخرجُ مِنْ ذلك؟ قال: تُقْرِضهم عرْضَك ليومِ\nفَقْرِك) .\nضعيف.\nأخرجه الخلعي في \" الفوائد \" (٢ / ٦٠ / ١)، وابن عساكر في\n\" تاريخ دمشق \" (٥ / ٣١٤ / ١) عن بقية بن الوليد عن صدقة بن عبد الله عن\nأبي وهب عن مكحول عن أبي أسامة الباهلي مرفوعًا.","vol":"12","page":311},{"text":"قلت: وهذا إسناد واهٍ؛ بقية؛ مدلس، وقد عنعنه.\nوصدقة بن عبد الله؛ ضعيف.\nومكحول؛ مدلس أيضًا؛ بل قال أبو حاتم:\n\" لم ير أبا أمامة \".\nوقيل: إنه رآه.\nوالحديث؛ عزاه الحافظ في \" المطالب الجالية \" (٣ / ١٥٢) لأبي يعلى،\nوسكت عنه هو والمعلق عليه الأعظمي! وعزاه العجلوني في \" كشف الخفاء \" (٢ /\n٣٢٧) للديلمي، ولم أره في النسخة المصورة التي عندي، ثم إن العجلوني سكت\nعنه أيضًا، فلا أدري من أين أخذ الدكتور فؤاد عبد المنعم تصديره إياه بقوله في\nتعليقه على \" الحكم والأمثال \" للماوردي (٦٩):\n\" ضعيف \".\nولم ينقله عن أحد، ولا هو بيّن سبب الضعف!\nونحو الفقرة الأولى من الحديث: ما رواه ابن حبان في \" روضة العقلاء \"\n(ص ٨٨) عن مالك بن أنس أنه بلغه عن أبي ذر قال:\n\" كان الناس ورقًا لا شوك فيه، فهم اليوم شوك لا ورق فيه \".\n<span data-type=\"title\" id=toc-5659>٥٦٣٨ </span>- (لِيرُدَّك - يا أبا ذر - عن الناسِ والقَوْل فيهم ما تعرفُ مِنْ\nنَفْسِك، لاتَجِدْ عليهم فيما تأتي به، فكفى بالمرءِ عيبًا أن يكونَ فيه\nثلاثُ خِصَال:","vol":"12","page":312},{"text":"١ - أن يعرفَ مِنَ الناسِ ما يجْهَلُهُ عن نفْسِهِ.\n٢ - ويَجِدَ عليهم فيما يأتي.\n٣ - ويؤذيَ جليسَهُ فيما لا يَعْنِيهِ) .\nضعيف جدًا.\nأورده هكذا الماوردي في \" الأمثال والحكم \" (ص ٧٠)، قال:\nروى أبو إدريس الخولاني عن أبي ذر الغفاري ﵁ قال: قال رسول الله\nﷺ:. . . فذكره.\nكذا ذكره بصيغة الجزم عن الخولاني، وبالتالي عن رسول الله ﷺ! وهو\nتساهل منه مخالف لما تقرر في علم المصطلح، أو وهم! اغتر به المعلق عليه الدكتور\nفؤاد عبد المنعم أحمد؛ فقال:\n\" حسن (!) أخرجه عبد (وفي الأصل: عبيد!) ابن حميد في \" تفسيره \"،\nوالطبراني في \" الكبير \" عن أبي ذر، وهو جزء من حديث بلفظ: \". . . ليحجزك\nعن الناس ما تعرفه من نفسك. . . \". \" الجامع الصغير \" (٩٩) . وضعيف جدًا\nفي نظر الألباني \" ضعيف الجامع \" (٢٣٣) الحديث (٢١٢١)، ويبدأ بلفظ:\nأوصيك بتقوى الله تعالى. . . \"!\nفأقول - والله المستعان -:\nفي هذا التخريج على إيجازه مؤاخذات:\nالأولى: قوله: \" وهو جزء مثل حديث بلفظ \"؛ لغو لا قيمة له تذكر مع قوله\nبعد: \" ويبدأ بلفظ. . . \"؛ فلو قال: \" وهو جزء من حديث يبدأ بلفظ. . . \"؛","vol":"12","page":313},{"text":"لكان أوجز وأفيد، ولا سيما في مجال التعليق والاختصار؛ إلا إن كان يعني بيان\nالفرق بين لفظ الحديث في \" الأمثال \": \" ليردك \". ولفظه في \" الجامع الصغير \":\n\" ليحجزك \"، وحينئذٍ نقول: إنّه فرق لفظي لا قيمة له من حيث المعنى،\nولا سيما وقد اقترن بإهمإل ما ينبغي بيانه من الفروق كما يأتي في المؤاخذة\nالرابعة!\nالثانية: أن عزوه الحديث للطبراني خطأ، نتج من اعتماده في التخريج على\n\" الجامع الصغير \" كما رأيت، وقد عزاه لـ \" تفسير ابن حميد \"، و\" معجم\nالطبراني الكبير \"، وهو حديث طويل فيه عديد من الوصايا الجميلة بعضها ثابت\nفي غيره، فانظر - مثلًا - الحديث (٥٥٥) في \" الصحيحة \"، وعند الرجوع إلى\n\" المعجم \" تبين أنه ليس فيه هذا القدر الذي ذكره الماوردي! وهذا من شؤم التقميش\nوالتحويش والاعتماد على المختصرات من كتب التخريح دون الرجوع إلى الأصول\nللتثبت من اتفاق الروايات أو اختلافها؛ لكيلا يقع في مثل هذا العزو الخاطئ!\nالثالثه: وهي فرع عن اعتماده السابق؛ فإن الظاهر من بياننا الآنف الذكر: أن\nالحديث أو القدر المشار إليه ليس عند الطبراني وعند ابن حميد يقينًا. وليس ذلك\nبلازم؛ فقد عزاه في \" الجامع الكبير \" لمصدرين آخرين أيضًا، وهما (هب، ابن\nعساكر)، فيحتمل أن يكون القدر المشار إليه عند أحدهما، وليس لابن حميد،\nواحتمال كونه عند \" شعب البيهقي \" غير وارد؛ لأنني رجعت اليه فوجدته لم\nيذكر منه إلا قوله: \" ليحجزك عن الناس ما تعلم من نفسك \". كما يأتي الإشارة\nإلى ذلك قريبًا بإذن الله تعالى، فدار الاحتمال المذكور بين ابن حميد وابن عساكر،\nفهل هو لهما كليهما معًا أم لأحدهما؟ وإذا كان الثاني منهما فمن هو؟ هذا ما لا\nيمكننا الإجابة عليه؛ لعدم تيسر الوصول إلى كتابيهما لا مخطوطًا ولا مطبوعًا، ولا","vol":"12","page":314},{"text":"رأيت أحدًا من الحفاظ نص عليه نصًا يمكن الاعتماد عليه في الإجابة.\nوإنما قلت: إن ذلك ليس بلازم؛ لأنني حين ألفت كتابيَّ: \" صحيح الجامع \"\nو\" ضعيف الجامع \"؛ لاحظت كثيرًا أنه يعزو الحديث لمؤلفَيْن فأكثر، ويكون\nالسياق أو اللفظ لبعضهم؛ بل رأيته أحيانًا يعزوه لبعضهم والسياق لغيره ممن ذكرهم\nفي \" الجامع الكبير \"، فبدا لي أن السبب أنه نقل أحاديث من \" الكبير \" إلى\n\" الصغير \"، ولم ينقل معها كل مخرجيها، وإنما بعضهم، فيتفق أن المخرجين\nالمذكورين في \" الصغير \" لا يكون عندهم - أو على الأقل عند بعضهم - السياق\nالمنقول إليه؛ كما هو الواقع في هذا الحديث. فثبت خطأ الدكتور فؤاد في عزوه\nللطبراني يقينًا، ولابن حميد احتمالًا. والله أعلم.\nالرابعة: وعلى التسليم بأن الحديث هو في رواية ابن حميد؛ فهو يختلف عن\nلفظه في \" الأمثال \" في موضعين منه:\nالأول: قوله في الخصلة الثانية: \" ويجد عليهم فيما يأتي \"، وفي \" ابن\nحميد \":، ويستحي لهم مما هو فيه \".\nوالآخر: ليس عنده في الخصلة الثالثة: \" فيما لا يعنيه \".\nفكان ينبغي على الدكتور أن يبين هذه الفوارق، ولا يشغل نفسه والقراء ببيان\nما لا طائل تحته منها؛ كما تقدم توضيحه في المؤاخذة الأولى.\nالخامسة: أن الحديث في \" صحيح ابن حبان \" (٩٤ - موارد) و\" حلية أبي\nنعيم \" (١ / ١٦٧ - ١٦٨) - بطوله - دون الخصلة الثالثة.\nالسادسة: - وهي أهمها - تحسينه للحديث! فإنه مما لا وجه له ألبتة من حيث","vol":"12","page":315},{"text":"الصناعة الحديثية؛ لأنه عند المذكورين اَنفأ والطبراني أيضًا في \" المعجم الكبير \"\n(٢ / ١٥٧ / ١٦٥١) من طريق إبراهيم بن هشام بن يحيى الغساني: حدثني\nأبي عن جدي عن أبي إدريس الخولاني به.\nقلت: فهذا إسناد ضعيف جدًا؛ اَفته إبراهيم هذا؛ فقد قال فيه أبو حاتم وأبو\nزرعة:\n\" كذاب \".\nولم يوثقه غير ابن حبان والطبراني كما يأتي، وهما من المتساهلين. ولذلك؛\nقال فيه الذهبي - في ترجمة يحيى بن سعيد الآتي من \" الميزان \" -:\n\" أحد المتروكين الذين مشاهم ابن حبان؛ فلم يصب \". وقال في \" الضعفاء\nوالمتروكين \":\nقال أبو حاتم وغيره: \" ليس بثقة \"، وثقه الطبراني، وحكى أبو حاتم ما يدل\nعلى أنه لا يعي الحديث \".\nوأبوه هشام بن يحيى؛ لم أجد له ترجمة (*)؛ إلا قول الطبراني عقب حديث\nآخر رواه من طريق آخر عن ابنه إبراهيم بن هشام بن يحيى بن يحيى الغساني\nبإسناده عن عائشة، في \" المعجم الصغير \" (ص ٨٩ - هندية)، فقال عقبه:\n\" لم يروه عن يحيى بن يحيى - وكان من الثقات - إلا ولده، وهم ثقات \".\nوانظر \" الروض النضير \" (٧٨٣) .\n_________\n(*) هو في \" الجرح والتعديل \" (٩ / ٧٠ / ٢٧٠)، وقال أبو حاتم: \" صالح الحديث \". (الناشر) .","vol":"12","page":316},{"text":"وللحديث طريق أخرى واهية جدًا كالتي قبلها: أخرجها ابن حبان في \" الضعفاء \"\n(٣ / ١٢٩)، وابن عدي في \" الكامل \" (٧ / ٢٦٩٩)، وأبو نعيم أيضًا (١ /\n١٩٨ - ١٩٩)، والحاكم (٢ / ٥٩٧)، ومن طريقه البيهقي في \" الشعب \" (٢ /\n٦٥ / ١) من طريق يحيى بن سعيد الكوفي السعدي: ثنا ابن جريج عن عطاء\nعن عبيد بن عمير عن أبي ذر قال:\nدخلت المسجد وإذا رسول الله ﷺ جالس، فقال لي:\n\" يا أبا ذر! إن للمسجد تحية؛ فقم فاركعها \". ثم ذكر الحديث الطويل في\nوصية أبي ذر.\nقلت: هذا لفظ ابن حبان، وابن عدي بنحوه، لم يسق أحد منهم لفظه؛ غير\nأن أبا نعيم قال: \" مثله \"؛ أي: مثل حديث إبراهيم المتقدم.\nوذكر الحاكم - بعد التحية -: الصلاةَ وأنها خير موضوع، والإيمان، وعدد\nالأنبياء والرسل. وقال عقبه:\n\" وذكر باقي الحديث \". وذكر البيهقي منه قوله:\n\" أوصيك بتقوى الله. . . \" إلى قوله:\n\" ليحجزك عن الناس ما تعلم من نفسك \". وقال ابن عدي:\n\" وهذا حديث منكر \". وقال ابن حبان:\n\" ليس من حديث ابن جريج ولا عطاء ولا عبيد بن عمير، وأشبه ما فيه رواية\nأبي إدريس الخولاني \".","vol":"12","page":317},{"text":"أورده في ترجمة يحيى بن سعيد هذا، وقال:\n\" يروي عن ابن جريج المقلوبات، وعن غيره من الثقات الملزقات \". وقال\nالعقيلي في \" الضعفاء \" (٤ / ٤٠٤):\n\" لا يتابع على حديثه، وليس بمشهور بالنقل \". وذكر الحافظ في \" اللسان \"\nأن ابن عدي قال فيه:\n\" ليس بالمعروف \".\nوليس هذا في المطبوعة منه، والذي فيها بعد حديث ابن جريج هذا:\n\" يعرف بهذا الحديث \".\nولعل الأصل: \" لا يعرف إلا بهذا الحديث \".\nوحينئذ يكون الحافظ ذكره بالمعنى. والله أعلم.\n(تنبيه): حديث أبي ذر من رواية إبراهيم بن هشام الغساني حديث طويل،\nعلى ضعفه الشديد فيه مواعظ وفوائد كثيرة، كثير منها قد صحت في أحاديث\nمتفرقة، وقد أشرت إليها في كتابي الجديد \" صحيح موارد الظمآن \"، وهو تحت\nالطبع، يسر الله نشره (*) .\n<span data-type=\"title\" id=toc-5660>٥٦٣٩ </span>- (لا تكونُ لأَحَدٍ بعدَكم. يعني: مُتْعَةَ الحج) .\nمنكر.\nأخرجه الطبراني في \" الأوسط \" (١ / ٢٣١ / ٨٥٧٣) من طريق\nصهيب بن محمد بن عباد بن صهيب: نا عباد بن صهيب: نا سعيد بن المرزبان\n_________\n(*) وقد صدر الكتاب بعد وفاة الشيخ - ﵀ -. والحمد لله.","vol":"12","page":318},{"text":"أبو سعد البقال عن إبراهيم التيمي عن أبيه قال:\nمررنا على أبي ذر بـ (الربذة)، فسألناه عن المتعة في الحج؛ فقال:\nخرجنا مع رسول الله ﷺ ونحن مهلُّون بالحج، فلما قدمنا مكة؛ أمرنا،\nفأحللنا، ووطئنا النساء، فلم يحل النبي ﷺ من أجل أنه ساق الهدي، ثم\nقال:. . . فذ كره. وقال:\n\" لم يروه بهذا التمام عن أبي سعد إلا عباد بن صهيب، تفرد به صهيب \".\nقلت: لم أجد له ترجمة؛ لكن قال عبدان في ترجمة جده عباد بن صهيب:\n\" لم يكذبه الناس، وإنما لقنه صهيب بن محمد بن صهيب أحاديث في آخر\nالأمر \". كما في \" اللسان \".\nلكن لينظر: هل صهيب هذا الذي اتهمه عبدان بالتلقين هو صهيب بن محمد\nابن عباد بن صهيب المذكور في سند هذا الحديث، الذي يكون صهيب حفيد عباد\nابن صهيب، وهذا جده - وهذا ما جاء مصرحًا به في حديث آخر لصهيب هذا\nقال: ثني جدي عباد بن صهيب. . . في \" المعجم الصغير \" للطبراني (رقم ٥٢٣ -\nالروض النضير) -، وعليه: يكون عبدان قد أسقط جده المباشر ونسبه إلى جده\nالأعلى، أم هو غيره كما يشعر بذلك قول الحافظ في آخر حرف الصاد من \" اللسان \":\n\" صهيب بن محمد بن صهيب ابن أخي عباد بن صهيب. له ذكر في ترجمة\nعمه عباد بن صهيب \".\nوالله ﷾ أعلم.\nوأما عباد بن صهيب؛ فقال الذهبي في \" الضعفاء \":","vol":"12","page":319},{"text":"(تركه غير واحد، وبعضهم رماه بالكذب، وأما أبو داود فقال: صدوقٌ قَدَرِيّ) .\nقلت: ونحوه ما رواه الطبراني في الصغير، عقب الحديث المشار إليه آنفًا: سمعت عبد الله بن أحمد يقول: سألت أبي عن عباد بن صهيب فقال:\n(إنما أنكروا عليه مجالسته لأهل القدر، فأما الحديث فلا بأس فيه) .\nوهذه الرواية عن أحمد قد خلت منها كتب التراجم، فلتستفد من الحافظ الطبراني الذي ليس بينه وبين الإمام أحمد سوى عبد الله بن أحمد.\nوأبو سعد البقال، قال الذهبي في الضعفاء:\n(ليس بالحجة، قال ابن معين: لا يُكتب حديثه، وقال أبو زرعة: صدوق مدلس، وقال الفلاس: متروك) .\nقلت: وأنا أرى أنه علة هذا الحديث، فإنه - مع ضعفه الشديد - فقد خالفه جمعٌ من الثقات، رووه عن إبراهيم التيمي عن أبيه عن أبي ذر موقوفًا عليه، قال:\n(كانت المتعة في الحج لأصحاب محمد ﷺ خاصة) .\nأخرجه مسلم (٤ / ٤٦) وغيره، ومنهم الطبراني في المعجم الصغير، وقد خرّجته في الروض النضير (رقم ٩٤٩، ٤٥٠) .\nفهذا هو المحفوظ عن أبي ذر، موقوف، ثم هو مخالف لقوله ﷺ حين أمرهم بفسخ الحج إلى العمرة، وسأله سراقة بن مالك بن جعشم فقال: عمرتنا هذه لعامنا هذا أم لأبد الأبد؟ فشبك رسول الله ﷺ أصابعه واحدة في أخرى، وقال:\n(دخلت العمرة في الحج إلى يوم القيامة، لا، بل لأبد أبد [ثلاث مرات]) .","vol":"12","page":320},{"text":"ظر كتابي حجة النبي ﷺ كما رواها جابر ﵁ (ص ٦٠ - ٦٢) والتعليق عليه.\nبل الحديث مخالفٌ لقوله تعالى: ﴿فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي﴾، ولذلك قال الإمام أحمد: رحم الله أبا ذر! هي في كتاب الرحمن: ﴿فمن تمتع. . .﴾ الآية، ذكره ابن القيم في زاد المعاد (١ / ٢٩٠) .\n<span data-type=\"title\" id=toc-5661>٥٦٤٠ </span>- (كان بالمدينة تسعة مساجد مع مسجد رسول الله ﷺ، يسمع أهلها تأذين بلال على عهد رسول الله ﷺ، فيصلّون في مساجدهم، أقربها مسجد بني عمرو بن مبذول من بني النجار، ومسجد بني ساعدة، ومسجد بني عبيد، ومسجد بني سلمة، ومسجد بني راتج من بني عبد الأشهل، ومسجد بني زُريق، ومسجد بني غِفار، ومسجد أسلم، ومسجد جُهَيْنة، ويشكّ في التاسع) .\nضعيف. أخرجه الدارقطني في سننه (٢ / ٨٥) من طريق أبي داود السجستاني، وهذا في المراسيل (ص ٦ - مختصره) بسند صحيح عن ابن لهيعة: أبن بكير بن الأشجّ حدّثه: أنه كان في المدينة. . . إلخ.\nقال في التعليق المغني لأبي الطيب العظيم أبادي:\n(هذا حديث مرسل، ورواته كلهم ثقات، غير ابن لهيعة) !\nقلت: هذا الاستثناء لا وجه له عندي، لأنه من رواية ابن وهب عن ابن لهيعة، وهو صحيح الحديث، فهو ثقة أيضًا، وإنما علة الحديث الإرسال فقط.\nهذا، ولعل هذا الحديث هو حجة من ابتدع الأذان الموحد في عمان - الأردن،","vol":"12","page":321},{"text":"ون غيرها من البلاد الإسلامية، فإنهم يذيعون الأذان في مسجد أبي درويش في الأشرفية، فيعطلون الأذان في سائر المساجد! ومع أن الحديث ضعيف كما بينّا فإنه ليس صريحًا في ذلك.\nولست أدري - والله! - كيف تجرّأ على إحداث هذه البدعة من أحدثها بعد هذه القرون الطويلة، ومع استمرار سائر عواصم البلاد الإسلامية على المحافظة على الأذان في كل مسجد وإعلانه بواسطة مكبر الصوت!\n<span data-type=\"title\" id=toc-5662>٥٦٤١ </span>- (خير العمل ما نفع، وخير الهدي ما اتبع، وخير ما ألقي في القلب اليقين) .\nضعيف. أخرجه القضاعي في مسند الشهاب (ق ١٠٠ / ٢) عن عبد الله بن نافع قال: نا عبد الله بن مصعب بن خالد بن زيد بن خالد الجهني عن أبيه عن جده زيد بن خالد مرفوعًا.\nقلت: وهذا إسناد ضعيف، لجهالة عبد الله بن مصعب، كما تقدّم بيانه تحت الحديث المتقدم برقم (٢٤٦٤) .\nوأزيد هنا فأقول: وأبو مصعب بن خالد، ينبغي أن يكون مثله في الجهالة، فإني لم أجد له ذكرًا في شيء من كتب التراجم التي عندي، حتى ولا في ثقات ابن حبان ولا في الضعفاء له! ولا ذكره المزي في الرواة عن أبيه خالد ابن زيد بن خالد، الأمر الذي يدل على أنه غير معروف لديهم، والله أعلم.\nتنبيه: أورد الماوردي هذا الحديث في الأمثال (ص: ٨٣) بلفظ:\n(خير العلم. . .) دون جملة: القلب.","vol":"12","page":322},{"text":"من طريق مصعب بن منظور عن عقبة بن عامر مرفوعًا، فقال المعلق عليه الدكتور فؤاد:\n(حسن، أخرجه البيهقي في شعب الإيمان عن عقبة بن عامر، إسعاف الطلاب، كما أخرجه القضاعي في مسند الشهاب عن زيد بن خالد الجهني، اللباب ١٨٩ و٢٧٥، وفيه [العمل] موضع [العلم]، كما أخرجه الطبراني عن زيد بن خالد مرفوعًا، كشف الخفاء ١ / ٤٥٧) !\nقلت: فيه ملاحظات:\nالأولى: تحسينه إياه مجرد دعوى - وممن لا ممارسة له في هذا العلم! - ولا سيما وقد عرفت ضعف إسناد القضاعي.\nالثانية: عزوه لشعب الإيمان، نقله عن إسعاف الطلاب (ص ٢٧٥)، والذي فيه (هق) أي: البيهقي في السنن، وأما شعب الإيمان فالرمز له (هب) ! على أني بحثت عنه في مظانه من السنن فلم أره! وكذلك فتّشت عنه في الجزء الأول المطبوع من الشعب وفي المجلد الثاني المصور منه: فلم أعثر عليه لننظر في إسناده.\nالثالثة: إن كان إسناده إلى عقبة من الطريق التي ساقها الماوردي - وهو الغالب على الظن - ففيها جهالة أيضًا، لأن مصعب بن منظور لم أجد له ترجمة أيضًا في شيء من كتب الرجال، ومنها ثقات ابن حبان والضعفاء له.\nوأما عزوه في الكشف للطبراني، فهو تابع في ذلك للسخاوي في المقاصد الحسنة (ص ٢٠١)، دون جملة: القلب، وزاد:","vol":"12","page":323},{"text":"(. . . وخير الناس أنفعهم للناس) .\nوأشار لضعفه! وهذه الزيادة لها شواهد خرّجتها في الصحيح (٤٢٧)، ولم يورده الهيثمي في مجمع الزوائد، ولا رأيته في شيء من معاجم الطبراني الثلاثة، فلعله في بعض كتبه الأخرى، مثل مكارم الأخلاق ومسند الشاميين، والله أعلم.\n<span data-type=\"title\" id=toc-5663>٥٦٤٢ </span>- (أيّما عبد جاءته موعظة من الله في دينه، فإنما هي نعمة من الله سيقت إليه، فإن قبلها بشكر وإلا كانت حجة من الله [عليه]، ليزداد بها إثمًا، ويزداد الله عليه بها سخطًا) .\nضعيف. أخرجه البيهقي في شعب الإيمان (٢ / ٤٠٧ / ١) من طريق أبي جعفر أحمد بن عبيد بن ناصح النحوي: ثنا محمد بن مصعب القرقساني: حدثني الأوزاعي عبد الرحمن بن عمرو قال:\nبعث إليّ أمير المؤمنين وأنا بالساحل، فلما وصلت إليه سلمت عليه بالخلافة، فرد عليّ وأجلسني، ثم قال: ما الذي بطأ بك عنا يا أوزاعي؟ قلت: وما الذي تريد يا أمير المؤمنين؟ قال: أريد الأخذ عنكم، والاقتباس من علمكم، قلت: فانظر يا أمير المؤمنين لا تجهل شيئًا مما أقول لك، قال: وكيف أجهل وأنا أسألك عنه، وفيه وجّهت إليك، وأقدمتك له؟ قلت: أن تسمعه ولا تعمل به يا أمير المؤمنين! من كره الحق: فقد كره الله، إن الله هو الحق المبين، قال: فصاح بي الربيع وأهوى بيده إلى السيف، فانتهره المنصور وقال: هذا مجلس مثوبة لا مجلس عقوبة، فطابت نفسي وانبسطت في الكلام، وقلت: يا أمير المؤمنين! حدثني مكحول عن عطية بن بُسْر قال:. . . فذكره مرفوعًا.","vol":"12","page":324},{"text":"قلت: وهذا إسناد ضعيف، محمد بن مصعب القرقساني: صدوقٌ كثير الغلط.\nوأحمد بن عبيد: ليّن الحديث، كما في التقريب.\nوعطية بن بسر: كذا الأصل، لكن السين فيه بالمعجمة! وهو خطأ من الناسخ، ويؤيده: أن الحديث أخرجه أبو نعيم في الحلية (٦ / ١٣٦) من طريق أحمد بن عبيد به.\nوكذلك رواه ابن شاهين من طريق محمد بن مصعب به، ذكره الحافظ في ترجمة عطية بن بسر من الإصابة.\nلكن أورده السيوطي في الجامع الصغير من رواية ابن عساكر، وفي الجامع الكبير من روايته ورواية ابن النجار عن عطية بن قيس!\nوقد رأيته في تاريخ دمشق لابن عساكر (٥ / ١٥٢ / ١) بهذا الإسناد عن عطية بن قيس، وقال المناوي في فيض القدير:\n([عن عطية بن قيس] أخي عبد الله المازني، شامي، وظاهر صنيع المصنف أن هذا لا يوجد مُخرّجًا لأشهر ولا أقدم من ابن عساكر، ولا لأحدٍ ممن وضع لهم الرموز، وهو عجب! فقد خرّجه البيهقي في الشعب باللفظ المزبور عن عطية المذكور) .\nقلت: وفاته أمور:\nالأول: عزوه لأبي نعيم، وهو أقدم ممن ذكرهم.\nالثاني: أنه ليس عند البيهقي عن عطية بن قيس، وإنما عن عطية بن بسر كما تقدم.","vol":"12","page":325},{"text":"الثالث: أن عطية بن قيس ليس أخا عبد الله المازني، وإنما هو عطية بن بسر! ويؤكد وهمه هذا: قوله في التيسير:\n(عن عطية بن قيس المازني) .\nوليس في الصحابة من اسمه عطية بن قيس المازني، وإنما عطية بن بسر المازني.\nوثمة خطأ آخر وقع له في التيسير، وهو قوله عقب ما تقدم:\n(ورواه عنه أيضًا البيهقي وغيره، وإسناده حسن) !\nوكأنه خفي عليه أن فيه القرقساني الكثير الخطأ، لأنه في الفيض أعله بالراوي عنه أحمد بن عبيد! ومع أن هذا ليّن الحديث ولا يستحق حديثه التحسين: فقد تابعه أحمد بن يزيد الحوطي: عند أبي نعيم، لكنه شكّ فيه فقال:\nحدثنا سليمان بن أحمد: ثنا أحمد بن يزيد الحوطي - فيما أرى - ثنا محمد بن مصعب القرقساني. . .\nوالحوطي هذا لم أعرفه، وليس هو في شيوخ الطبراني في معجمه الصغير يقينًا، ولا في المعجم الأوسط غالبًا، والله أعلم.\nوقد ذكر البيهقي عن الحاكم أن هذا الحديث تفرّد به أحمد بن عبيد، فالله أعلم.\nثم روى أبو نعيم والبيهقي من طريق القرقساني بسنده المتقدم عن عطية بن بسر قال: قال رسول الله ﷺ:","vol":"12","page":326},{"text":"(أيما والٍ بات غاشًا لرعيته: حرّم الله عليه الجنة) .\nلكن هذا له شواهد يقوى بها، عن معقل بن يسار وعبد الله بن معقل، فانظر الصحيحة (٢٦٣١)، والحديث المتقدم (٥٢٣٦) .\n<span data-type=\"title\" id=toc-5664>٥٦٤٣ </span>- (من لم يعرف [فضل] نعمة الله عليه إلا في مطعمه ومشربه: فقد قصر علمه، ودنا عذابه) .\nضعيف جدًا. أخرجه ابن عدي في الكامل (٥ / ١٩٢٢)، والخطيب في التاريخ (٦ / ٥٢) من طريق عبد الرحيم بن هارون الغساني، أخبرنا هشام بن حسان عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا إسنادٌ ضعيف جدًا، رجاله كلهم رجال الشيخين، غير الغساني هذا، قال ابن عدي:\n(روى أحاديث مناكير عن قوم ثقات) .\nوقال الدارقطني:\n(متروك الحديث، يكذب) .\nقلت: ولقد أساء الماوردي في أمثاله (ص ٨٥) بإيراده الحديث بصيغة الجزم، فقال: (روى هشام بن عروة. . .) إلخ! وحقه أن يقول: (روى عبد الرحيم ابن هارون. . .) إلخ.\nولم يخرجه المعلق عليه - الدكتور فؤاد - بشيء إلا بقوله:\n(أورده ابن حنبل في الزهد ١٣٤ ونسبه إلى علي بن أبي طالب ﵁) !!\nوهذا خطأ من وجوه:","vol":"12","page":327},{"text":"أولًا: أنه ليس عن علي، بل عن أبي الدرداء!\nثانيًا: أنه موقوف عليه في موعظة له، وليس مرفوعًا.\nثالثًا: إسناده منقطع بين الحسن وأبي الدرداء.\nوهذا الحديث من الأدلة الكثيرة على أن الدكتور قصير الباع في تخريج الأحاديث ومعرفة مصادرها، وكل - أو على الأقل: جل - اعتماده في ذلك على غيره من المخرجين والمحققين!\n<span data-type=\"title\" id=toc-5665>٥٦٤٤ </span>- (لا إيمان لمن لا حياء له) .\nباطل منكر. أورده الماوردي في الأمثال (ص ٨٧): روى أبو مالك الأسدي عن الزهري عن مجمع بن حارثة (!) عن عمه ﵁ قال: قال رسول الله ﷺ:\n(الحياء شعبة من الإيمان، ولا لإيمان. . .) .\nعزا الدكتور فؤاد الشطر الأول منه لصحيح الجامع (٣ / ١٠٢) وغيره، وأما الشطر الثاني: فلم يتعرّض له بذكر، كما هي عادته في الأحاديث العزيزة الغريبة!\nوهو إسناد مظلم، لم أعرف منه غير الزهري الإمام، واسمه محمد بن مسلم ابن شهاب، ولم يذكر الحافظ المزي - في ترجمته - من شيوخه مجمع بن حارثة، ولا في الرواة عنه أبا مالك الأسدي.\nثم ذكر بالسند نفسه - إلا أنه قال: مجمع بن جارية عن عمه رفعه -:\n(إنما يُدرك الخير كله بالعقل، ولا دين لمن لا عقل له) .","vol":"12","page":328},{"text":"ثم رجعت إلى معجم الحديث الذي كنت جمعته من مخطوطات المكتبة الظاهرية وغيرها، فوجدت هذا الحديث فيه من رواية أبي محمد الجوهري في حديث ابن المظفر الحافظ (١ / ٢ / ١ - ٢) عن حسين بن بسطام قال: ثنا بشر بن غالب أبو مالك عن الزهري عن مجمع بن جارية عن عمه به.\nفانكشف لي - والحمد لله - أن قوله في الحديث الأول (حارثة) خطأ من الطابع أو الناسخ، وأن أبا مالك اسمه بشر بن غالب، وهو مجهول، كما كنت ذكرت تحت الحديث الأول من هذه السلسلة، وقد روى النسائي - وعنه الدولابي - الشطر الثاني منه، وقال:\n(حديث باطل منكر)، فراجعه.\nوأزيد هنا فأقول:\nإن حسين بن بسطام غير معروف عندنا، وقد أورده ابن حجر في اللسان، ولم يزد على قوله فيه:\n(ذكره ابن النجاشي في رجال الإمامية، وذكر أن له تصانيف في الطب) .\nإذا عرفت هذا: فقد تبيّن حال الحديث الأول، وأنه باطل منكر كالحديث الآخر، لأنهما بإسناد واحد.\nوالحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا أن هدانا الله.\n<span data-type=\"title\" id=toc-5666>٥٦٤٥ </span>- (قال لقمان لابنه: إن العاقل يُبصر ما لا يرى بعينه بقلبه، والشاهد يرى ما لا يرى الغائب) .\nمنكر. ذكره الماوردي في الأمثال (ص ٨٧): روى أبو بلال العجلي","vol":"12","page":329},{"text":"عن حذيفة ﵁ قال: سمعت رسول الله ﷺ يقول:. . . فذكره.\nقلت: قال الذهبي في الميزان - وتبعه الحافظ في اللسان -:\n(أبو بلال العجلي عن حذيفة: مجهول، وأتى بخبرٍ منكر) .\nوأنا أظن أنه يعني هذا، فإن الجملة الأخيرة منه: (الشاهد يرى ما لا يرى الغائب) هي من حِكِم نبينا ﷺ، كما رواه البخاري في التاريخ، والضياء في المختارة، وغيرهما، من حديث عليّ وغيره، وهو مخرّج في الصحيحة (١٩٠٤) .\n<span data-type=\"title\" id=toc-5667>٥٦٤٦ </span>- (لا حليم إلا ذو عثرة، ولا حكيم إلا ذو تجربة) .\nضعيف. أخرجه البخاري في الأدب المفرد (٥٦٥ / ٢)، والترمذي (٢٠٣٤)، وابن حبان في صحيحه (٢٠٧٨ - موارد الظمآن)، وفي روضة العقلاء (ص ٢١٨ - السنة المحمدية)، وفي الضعفاء (١ / ١٦٤)، والحاكم في المستدرك (٤ / ٢٩٣)، وأحمد (٣ / ٨، ٦٩)، وأبو نعيم في الحلية (٨ / ٣٢٤)، والخطيب في تاريخ بغداد (٥ / ٣٠١)، كلهم من طرق عن ابن وهب عن عمرو بن الحارث عن درّاج عن أبي الهيثم عن أبي سعيد مرفوعًا.\nوقال الترمذي:\n(حديث حسن غريب، لا نعرفه إلا من هذا الوجه) !\nوقال الحاكم:\n(صحيح الإسناد) ! ووافقه الذهبي!\nوقال أبو نعيم:\n(غريب من حديث عمرو بن الحارث، لم يروه عنه إلا عبد الله) .\nقلت: هو ثقة معروف، وكذلك مَنْ فوقه، غير درّاج، وكنيته أبو السمح، قال","vol":"12","page":330},{"text":"الحافظ في \" التقريب \" ملخصا أقوال أئمة الجرح والتعديل فيه - كعادته -:\n\" صدوق، في حديثه عن أبي الهيثم ضعف \".\nولذلك: استنكرله ابن عدي في \" الكامل \" أحاديث، هذا أحدها، وقال المناوي في \" الفيض \" عقب تصحيح الحاكم والذهبي المتقدم:\n\" وليس كما قال! ففي \" المنار \" ما حاصله: أنه ضعيف. وذلك لأنه لما نقل عن الترمذي أنه: حسن غريب، قال: ولم يبين المانع من صحته! وذلك، لأن فيه دراجا، وهو ضعيف. وقال ابن الجوزي: تفرد به دراج. وقد قال أحمد: أحاديثه مناكير. وحكم القزويني بوضعه، لكن تعقبه العلائي بما حاصله أنه ضعيف لا موضوع \".\nقلت: ومع ضعف دراج، فقد خالفه ابن زحر - وهو ضعيف أيضا -، فرواه عن أبي الهيثم عن أبي سعيد قال:. . . فذكره موقوفا عليه. ولعله الصواب.\nأخرجه البخاري في \" الأدب المفرد \" ٥٦٥ / ١)\nوأخرج البخاري أيضا (٥٦٤) - والسياق له -، وابن أبي شيبة في \" المصنف \" (٨ / ٥٩٧) مختصرا، وكذا ابن حبان في \" الروضة \" (ص. ٢٢٠) عن هشام بن عروة عن أبيه قال:\nكنت جالسا عند معاوية، فحدث نفسه، ثم انتبه فقال:\n\" لا حكيم إلا ذو تجربة \".\nوإسناده صحيح. وعلقه البخاري في \" صحيحه \" (١٠ / ٥٢٩ - فتح) بصيغة الجزم مختصرا أيضا، وهو مما يؤكد أن الحديث أصله موقوف، ولعله كان","vol":"12","page":331},{"text":"عندهم من الحكم المتداولة بينهم. والله ﷾ أعلم.\nهذا، ومع وضوح علة هذا الحديث وضعفه، فقد اختلفت أقوال العلماء حوله، ما بين مصحح ومحسن ومضعف كما رأيت، ومن ذلك: أن الحافظ سكت عن التصحيح والتحسين المشار إليهما في \" رده على القزويني \" المطبوع في آخر \" المشكاة \" (٣ / ٣١٢) بتحقيقي) . ولعل ذلك لأن همه كان متوجها لرد حكم القزويني عليه بالوضع، وليس التحقيق في مرتبته، وإلا، فقوله المتقدم في راويه (دراج) يستلزم أن يكون الحديث ضعيفا.\nوهو الصواب الذي تقتضيه قاعدة: \" الجرح المفسر مقدم على التعديل \" التي يتفرع عنها: أن التضعيف مقدم على التصحيح إذا تبينت العلة، كما هنا.\nولذلك، فقد أخطأ من قلد الترمذي في تحسينه - ولا سيما وهو من المتساهلين كابن حبان والحاكم - كالمعلق على \" جامع الأصول \" (١١ / ٦٩٩)، والمعلق على \" الأمثال الحكم \" للماوردي (ص٩٩) قال:\n\" ويرى الألباني أن الحديث ضعيف، ضعيف الجامع ٦ / ٧٩ \"! !\nولم يقدم أي دليل في مخالفته لهذا التضعيف الذي يقتضيه قواعد هذا العلم الشريف كما ألمحت إليه آنفا!\nوأسوأ من ذلك كله: قول المناوي في \" التيسير \":\n\" وإسناده صحيح \"! وقلده الزرقاني في \" مختصر المقاصد \"!\nفكأنه نسي - أو لم يستحضر - رده على الحاكم والذهبي تصحيحهما إياه في \" الفيض \" كما نقلته عنه آنفا!","vol":"12","page":332},{"text":"ومن هذا القبيل: قول الشيخ فضل الله الجيلاني في تعليقه على \" الأدب المفرد \" (٢ / ٢٧):\n\" أخرجه المصنف في أدب \" الصحيح \"، والترمذي وأحمد وصححه ابن حبان \"!\nفأوهم أن الحديث صحيح أخرجه البخاري في \" الصحيح \"، وإنما أخرج فيه أثر معاوية معلقا كما تقدم!\nوهناك وهم آخر وقع للشيخ إسماعيل العجلوني، فإنه عزا الحديث في \" كشف الخفاء \" (٢ / ٣٥٤) لابن ماجة! ولم يروه من الستة إلا الترمذي، كما أفاده الحافظ المزي في \" تحفة الأشراف \"!\n<span data-type=\"title\" id=toc-5668>٥٦٤٧ </span>- (أربع لا وعد فيهن: ننظر، وعسى، ويقضي الله، وما شاء الله) .\nموضوع. ذكره الماوردي في \" الأمثال \" (ص ١٠١) قال: روى أبان بن يونس ﵁ قال: قال رسول الله ﷺ:. . . . فذكره.\nبيض له الدكتور فؤاد! وذلك، لأنه غير معروف في شيء من كتب السنة التي وقفت عليها من مطبوع أو مخطوط، لكن سكوته عليه غير حسن، فإنه ظاهر الوضع ركيك اللفظ، وقد قال ابن الجوزي - كما في \" تدريب الراوي \" (١ / ٢٧٧) -:\n\" ما أحسن قول القائل: إذا رأيت الحديث يباين المعقول، أو يخالف المنقول، أو يناقض الأصول، فاعلم أنه موضوع. قال: ومعنى مناقضته للأصول: أن يكون خارجا عن دواوين الإسلام من المسانيد والكتب المشهورة \".","vol":"12","page":333},{"text":"ثم إنني أرى أن قوله: \" أبان بن يونس \" خطأ من الناسخ أو الطابع، لأنه لا يوجد في الرواة من هو بهذا الاسم! فأظن أن الصواب: \" أبان عن أنس \". وهو أبان بن أبي عياش، وهو معروف بالإكثارمن الرواية عن أنس بن مالك ﵁، حتى قال ابن حبان في \" الضعفاء \" (١ / ٩٦):\n\" لعله روى عن أنس أكثر من ألف وخمس مئة حديث، ما لكبير شيء منها أصل يرجع إليه \".\nولذلك، اتهمه بعض الأئمة بالكذب، وصرح جمع منهم بأنه متروك الحديث.\n<span data-type=\"title\" id=toc-5669>٥٦٤٨ </span>- (الحلم والتؤدة من النبوة، ومن عجل، فقد أخطأ) .\nضعيف. ذكره الماوردي في \" الأمثال \" (ص١٠١) معلقا على سعيد بن بشير عن قتادة ﵁ قال: قال رسول الله ﷺ:. . . . . فذكره.\nقلت: وهذا إسناد مرسل ضعيف، فإن قتادة هو ابن دعامة السدوسي البصري، وهو تابعي ثقة، وليس صحابيا كما يشعر الترضي المقرون باسمه! وهو من جهل الناسخ.\nوسعيد بن بشير، ضعيف، كما في \" لتقريب \".\nوالحديث، لم يتكلم عليه الدكتور فؤاد بشيء! إلا أنه ذكر حديثين آخرين:\nأحدهما: \" القصد، والتؤدة، وحسن السمت، جزء من خمس وعشرين جزءا من النبوة \".","vol":"12","page":334},{"text":"رواه مالك بلاغا. ومع ذلك حسنه الدكتور! مع مخالفته في عدد الأجزاء لحديث:\n\" السمت الحسن، والتؤدة، والاقتصاد، جزء من أربعة وعشرين جزءا من النبوة \".\nأخرجه الترمذي - وحسنه -، والمخلص في \" الفوائد المنتقاة \" (١٠ / ٧ / ١) بإسناد حسن. وانظر \" صحيح الجامع \" (٣٠٠٧، ٣٥٨٦) .\nوالآخر: \" كاد الحليم أن يكون نبيا \".\nوعزاه ل \" ضعيف الجامع \" (٤١٥١) . وهو مخرج في \" الضعيفة \" برقم (٤٠٨٠)، ثم لم يذكر أي شاهد للجملة الأخيرة منه، وأقرب شيء إليها قوله ﷺ:\n\" التأني من الله، والعجلة من الشيطان \".\nوإسناده حسن، كما بينته في \" الصحيحة \" (١٧٩٥) .\n<span data-type=\"title\" id=toc-5670>٥٦٤٩ </span>- (ليس من يوم يأتي على ابن آدم إلا ينادى فيه: يابن آدم! أنا خلق جديد، وأنا فيما تعمل عليك غدا شهيد، فاعمل في خيرا أشهد لك به غدا، فإني لو قد مضيت لم ترني أبدا. قال: ويقول الليل مثل ذلك) .\nموضوع. أخرجه أبو نعيم في \" الحلية \" (٢ / ٣٠٣)، وابن سمعون في \" الأمالي \" (٢ / ١٩٠ / ١) عن سلام بن سليم عن زيد العمي عن معاوية بن قرة عن معقل بن يسار مرفوعا. وقال أبو نعيم:","vol":"12","page":335},{"text":"\" غريب من حديث معاوية، تفرد به عنه زيد، ولا أعلمه روي مرفوعا عن النبي ﷺ إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدا، بل موضوع، آفته سلام بن سليم - وهو الطويل المدائني -، قال ابن حبان في \" الضعفاء \" (١ / ٣٣٩):\nيروي عن الثقات الموضوعات كأنه كان المتعمد لها \". وقال الحاكم:\n\" روى أحاديث موضوعة \".\nوكذبه ابن خراش، وضعفه جدا البخاري وغيره. وقال الحافظ في \" التقريب \":\n\" متروك \".\nوأما شيخه زيد - وهو ابن الحواري - فقريب منه، وقال الحافظ ابن حجر:\n\" ضعيف \".\nوقد ساق له ابن عدي عدة أحاديث منكرة في كتابه \" الكامل \" (٣ / ١٠٥٦)، وقال في بعضها:\n\" ولعل البلاء فيها من سلام الطويل، أو منهما جميعا، فإنهما ضعيفان. \"\nقلت: والحديث مما أورده الماوردي في \" الأمثال \" (ص١٠٤) من طريق معاوية بن قرة به! وهذا مما يدل على أن الماوردي - مع فضله - لم يكن عنده دراية أو اهتمام بهذا العلم، وإلا، فما فائدة البدء بمعاوية بن قرة من إسناده - وهو ثقة - دون من تحته وهما ضعيفان؟ وقد مضى له نماذج أخرى من هذا النوع.\nوأما المعلق عليه الدكتور فؤاد، فلم يعلق عليه بشيء، لأنه لم يره في شيء من","vol":"12","page":336},{"text":"الكتب الجامعة، ك \" الجامع الصغير \" مثلا، وقد أورده السيوطي في كتابه الآخر: \" الجامع الكبير \" من رواية أبي نعيم وحده.\n<span data-type=\"title\" id=toc-5671>٥٦٥٠ </span>- (من أحب دنياه، أضر بآخرته، ومن أحب آخرته، أضر بدنياه، فآثروا ما يبقى على ما يفنى) (*) .\nضعيف. أخرجه ابن حبان في \" صحيحه \" (٢٤٧٣)، وابن أبي عاصم في \" الزهد \" (رقم ١٦٢)، والحاكم (٤ / ٣٠٨، ٣١٩)، والبيهقي في \" الزهد الكبير \" (ق٥١ / ١ - ٢)، وأحمد (٤ / ٤١٢)، وعبد بن حميد في \" المنتخب من المسند \" (ق ٨٢ / ١) عن عمرو بن أبي عمرو عن المطلب بن عبد الله بن حنطب عن أبي موسى الأشعري ﵁ مرفوعا. وقال الحاكم:\n\" صحيح على شرط الشيخين \"! ورده الذهبي في \" تلخيصه \" فقال:\n\" قلت: فيه انقطاع \". وتبعه المناوي في \" التيسير \".\nوبينه المنذري في \" الترغيب \" فقال (٤ / ١٠٣):\n\" المطلب بن عبد الله بن حنطب، لم يسمع من أبي موسى \". وقال الهيثمي في \" المجمع \" (١٠ / ٢٤٩):\n\" رواه أحمد والبزار والطبراني، ورجاله ثقات \".\nقلت: وهو كما قال. وسبقه إلى ذلك المنذري، قبيل إعلاله السابق بالانقطاع، ومنه تعلم خطأ الدكتور فؤاد في تعليقه على \" أمثال الماوردي \" (ص١١٦):\n_________\n(*) في أصل الشيخ -﵀ - فوق هذا المتن: \" نقل إلى الصحيحة \" (٣٢٨٧) . وانظر آخر التخريج هنا. (الناشر)","vol":"12","page":337},{"text":"\" حسن، أخرجه الحاكم وأحمد والقضاعي عن أبي موسى الأشعري وقال المنذري في \" الترغيب \": رواة أحمد ثقات. كشف الخفاء٢: ٢٠٧و \" ضعيف الجامع \" ٥: ١٤٩ يرى الألباني أنه ضعيف \".\nووجه الخطأ من جهتين:\nالأولى: أنه نقل عن المنذري توثيقه لرواة أحمد دون جزمه بالانقطاع الذي يستلزم ضعف إسناده كما لا يخفى على العارفين بهذا العلم الشربف.\nالثانية: إقدامه على تحسينه دون حجة علمية، مع علمه بتضعيف من قضى نصف قرن من الزمان في هذا الفن، مع من سبقه إلى التضعيف من المتقدمين!\nالأمر الذي يحمل العالم المنصف على التأني في إصدار حكم على خلافهم، فإن كان ولا بد من المخالفة إعمالا لقاعدة: (ما من أحد إلا رد ورد عليه إلا النبي ﷺ)، فلا مناص حينئذ من الإجابة عن علة الانقطاع، وإلا، صار العلم هوى! والعياذ بالله تعالى.\nثم وجدت له شاهدا قويا من حديث أبي هريرة نحوه، فبادرت إلى إخراجه في \" الصحيحة \" (٣٢٨٧) والحمد لله على توفيقه.\n<span data-type=\"title\" id=toc-5672>٥٦٥١ </span>- (لو أن عبدا جاء يوم القيامة قد أدى إلى الله ﷿ جميع ما افترض عليه، إلا أنه محب للدنيا، إلا أمر الله له مناديا ينادي به على رؤوس أهل الجمع: ألا إن فلان بن فلان قد أحب ما أبغض الله) .\nباطل. أخرجه أبو نعيم في \" الحلية \" (٦ / ٣٨٠) عن بشر بن السري","vol":"12","page":338},{"text":"(الأصل: بشير بن أبي السري! وهو خطأ) قال:\nاجتمعت أنا وسفيان ويحيى بن سليم في الحجر - أو قال: في الحطيم -، فحدث يحيى سفيان عن ابن المنكدر يرويه:. . . فذكره.\nقلت: وهذا مرسل، لأن ابن المنكدر - واسمه محمد - تابعي، وقوله: \" يرويه \" محمول على الرفع عند المحدثين، ورجاله ثقات غير شيخ أبي نعيم: إسحاق بن إبراهيم بن يوسف، فلم أعرفه، فلعله آفة هذا الحديث، فإنه منكر جدا مع إرساله، بل موضوع، فإن حب الدنيا ليس مذموما لذاته، وإنما لما يتريب عليه - عادة - من الانصراف عن الطاعات، والانغماس في الشهوات. فإذا خلا حبها من هذه المحذورات، بل اقترن مع القيام بجميع الفرائض المستلزم الابتعاد عن جميع المعاصي، فما وجه التشهير بمثل هذا المحب - إن وجد - حينئذ؟ ولعل أصل هذا الحديث من الإسرائيليات، فإنها - على الغالب - لا تخلو من مثل هذه المبالغات، التي لا يجوز نسبتها إلى النبي\nﷺ. والله تعالى أعلم.\nثم يشاء الله ﵎ أن أكتشف أنه وقع خطا مطبعي في اول إسناد الحديث، فإنه هكذا: حدثنا إسحاق بن إبراهيم بن يوسف: ثنا أحمد بن أبي الحواري قال: سمعت بشير بن أبي السري به!\nوالصواب: حدثنا إسحاق عن إبراهيم بن يوسف. . . دل عليه أثران آخران قبله، قال:\nحدثنا إسحاق بن أحمد بن علي: ثنا إبراهيم بن يوسف: ثنا أحمد بن أبي الحواري. . .\nحدثنا إسحاق بن أحمد: ثنا إبراهيم بن يوسف: ثنا أحمد بن أبي الحواري. . .","vol":"12","page":339},{"text":"فقد نسبه في الأثر الأول إلى جده، وفي الثاني اقتصر على نسبته لأبيه، وفي\nحديث الباب لم ينسبه مطلقًا؛ لدلالة ما قبله عليه؛ كما عادة المحدثين.\nوإسحاق هذا؛ ترجمه أبو نعيم في \" أخبار أصبهان \" (١ / ٢٢١)، وقال:\n\" سمع من الرازيين، توفي لخمس خَلَوْنَ من ربيع الأول سنة ثمان وستين \".\nيعني: وثلاث مئة. ولم يذكر فيه جرحًا ولا تعديلًا.\nثم ذكر له ثلاثة أحاديث أخرى؛ الأولان منها من روايته عن إبراهيم هذا،\nونسبه في الأول منهما فقال: \" إبراهيم بن يوسف بن خالد \". ولم أجد له\nترجمة، فلعله علة الحديث.\nثم رأيت الحديث أخرجه ابن الجوزي في \" الموضوعات \" (٣ / ١٣٢) من\nطريق أبي عمرو سعيد بن محمد الأشج: حدثنا جعفر بن عاصم الدمشقي:\nحدثنا أحمد بن أبي الحواري به؛ إلا أنه قال:\n\" عن محمد بن المنكدر عن جابر مرفوعًا، فأسنده، وقال ابن الجوزي\nعقبه:\n\" قال النقاش: هذا حديث كذب موضوع، ولعل سعيدًا وضعه \".\nوأقره السيوطي في \" اللآلي \" (٢ / ٣١٧)، ثم ابن عراق في \" تنزيه الشريعة \"\n(٢ / ٢٨٦) وزاد:\n\" قلت: لم أجد لسعيد هذا ذكرًا في \" الميزان \" ولا في \" اللسان \"، ولا في\n\" المغني \" و\" ذيله \". والله تعالى أعلم \".","vol":"12","page":340},{"text":"<span data-type=\"title\" id=toc-5673>٥٦٥٢ </span>- (كُلَّمَا طَالَ عُمُرُ المسلمِ؛ كانَ خَيْرًا لَه) .\nضعيف.\nأخرجه ابن أبي شيبة في \" المصنف \" (١٥ / ٢٤٤)، ومن طريقه\nالطبراني في \" الكبير \" (١٨ / ٥٧ / ١٠٤) عن النهاس بن قهم عن شداد أبي\nعمار قال: قال عوف بن مالك:\nيا طاعون خذني إليك. فقالوا: أماسمعت رسول الله ﷺ قال:. . .؟ !\nفذكره. قال:\nبلى؛ ولكني أخاف ستًا: إمارة السفهاء، وبيع الحكم، وسفك الدم، وقطيعة\nالرحم، وكثرة الشرط، ونشوءًا ينشأون يتخذون القراَن مزامير.\nقلت: وهذا إسناد ضعيف؛ من أجل النهاس هذا؛ فإنه لينه أبو أحمد\nالحاكم، وتركه القطان؛ كما في \" الضعفاء \" للذهبي. وقال الحافظ:\n\" ضعيف \".\nومن طريقه: رواه أحمد (٦ / ٢٢، ٢٣) بنحوه. ولم يعزه في \" الجامع الكبير \"\nوكذا \" الصغير \" إلا للطبراني، فقال شارحه المناوي في \" فيض القدير \":\n\" رمز المصنف لحسنه! قال الهيثمي: فيه النهاس بن قهم، وهو ضعيف. فرمْزُ\nالمصنف لحسنه فيه ما فيه \".\nقلت: وعليه كنت اعتمدت في إيراد الحديث في \" ضعيف الجامع \" (٤ /\n١٥٦ / ٤٢٦٧)؛ لأن \" معجم الطبراني \" لم يكن قد طبع يومئذٍ، والآن تأكدت\nمن اعتراضه على تحسين السيوطي له، فالعجب منه - أعني: المناوي - كيف وقع\nفي نفس الخطأ الذي أخذه على السيوطي، فقال في شرحه الآخر المختصر من","vol":"12","page":341},{"text":"\" الفيض \" والمسمى بـ \" التيسير \":\n\" إسناده حسن \"!\n(تنبيه): قُدِّرَ لي أن أُعيدَ تخريج هذا الحديث مرة أخرى برقم (٥٩١٥)\nبزيادة في التخريج وبعض الفواثد، فتركت الأمر كما قُدِّرَ.\n<span data-type=\"title\" id=toc-5674>٥٦٥٣ </span>- (وُقِّتَ للنُفَسَاءِ أربعونَ يومًا؛ إلا أَنْ ترى الطُّهْرَ قبلَ ذلك) .\nضعيف جدًا.\nأخرجه ابن ماجه (٦٤٩)، والدارقطني في \" سننه \" (١ /\n٢٢٠ / ٦٦)، وأبو يعلى في \" مسنده \" (٣ / ٩٥٢)، وابن عدي في \" الكامل \"\n(٣ / ٣٠١)؛ كلهم من طريق أبي سعيد الأشج عبد الله بن سعيد: ثنا عبد الرحمن\nابن محمد المحاربي عن سلام بن سلم (وفي ابن ماجه: سلام بن سليم أو سلم.\nشك أبو الحسن) - وأظنه هو أبو الأحوص - عن حميد عن أنس قال: قال رسول\nالله ﷺ:. . . فذكره. وقال الدارقطني:\n\" لم يروه عن حميد غير سلام هذا، وهو سلام الطويل، وهو ضعيف الحديث \".\nقلت: بل هو متروك متهم؛ لكنه قد توبع؛ فرواه البيهقي (١ / ٣٤٣) من\nطريق زيد العمي عن أبي إياس عن أنس بن مالك به. وقال عقبه:\n\" وكذلك رواه سلام الطويل عن حميد عن أنس، ورواه العلاء بن كثير عن مكحول عن\nأبي هريرة وأبي الدرداء عن النبي ﷺ. وزيد العمي وسلام بن سليم\nالمدائني والعلاء بن كثير الدمشقي؛ كلهم ضعفاء \".\nإذا عرفت هذا؛ فقد أخطأ البوصيري خطأ فاحشًا حين قال فيه زوائد ابن\nماجه (١ / ٨٣ - بيروت):","vol":"12","page":342},{"text":"\" هذا إسناد صحيح، [رجاله] ثقات \"!\nوظني أنه اغتر بقول أبي الحسن في إسناد ابن ماجه:\n\" وأظنه هو أبو الأحوص \"!\nْفإن أبا الأحوص هذا اسمه سلام بن سليم الحنفي \" وهو ثقة من رجال\nالشيخين، ومن طبقة سلام الطويل، فتوهم أنه أبو الأحوص بناء على ظن أبي\nالحسن هذا، وهو علي بن إبراهيم بن سلمة القطان الحافظ الراوي عن ابن ماجه\n\" السنن \"، وقد عرفت أنه مخالف لتصريح الإمام الدارقطني والبيهقي أنه سلام\nالطويل. وسبقهما إلى ذلك ابن عدي؛ فإنه ساق الحديث في \" الكامل \" بسنده\nإلى سلام الطويل في ترجمته، ذكره في جملة أحاديث أخرى له، وقال في\nآخرها:\n\" وعامة ما يرويه عن الضعفاء والثقات لا يتابعه أحد عليه \".\nوالشطر الأول من الحديث: رواه الإمام أحمد في \" مسائل ابنه عبد الله \"\n(ص ٥٠ - المكتب الإسلامي) عن حبان بن علي عن شيخ قد سماه عن ابن\nأبي مليكة عن عائشة:\nأن النبي ﷺ وقّت للنفساء أربعين يومًا.\nوحبان بن علي - وهو العنزي - ضعيف.\nلكن شيخه الذي لم يُسَمَّ؛ الظاهر أنه عطاء بن عجلان العطار البصري.\nفقد أخرجه ابن عدي في ترجمته (٥ / ٣٦٦) من طريق إسماعيل بن عياش\nعنه عن ابن أبي مليكة به. وقال فيه:","vol":"12","page":343},{"text":"\" عامة رواياته غير محفوظة \". وروى عن يحيى أنه قال فيه:\n\" ليس بشيء، كذاب \".\nلكن هذا القدر من الحديث يشهد له حديث أم سلمة:\nكانت النفساء على عهد رسول الله ﷺ تجلس أربعين يومًا.\nوإسناده حسن؛ كما هو مبين في \" صحيح أبي داود \" (٣٢٩) .\n<span data-type=\"title\" id=toc-5675>٥٦٥٤ </span>- (نهى أَنْ يُلْبَسَ السِّلاحُ في بلادِ الإسلامِ في العيدينِ؛ إلا\nأَنْ يكونوا (١) بِحَضْرَةِ العَدُو) .\nضعيف جدًا.\nأخرجه ابن ماجه (١٣١٤) عن ناثل بن نجيح: ثنا\nإسماعيل بن زياد عن ابن جريج عن عطاء عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ بل موضوع؛ آفته إسماعيل هذا - وهو قاضي\nالموصل -؛ قال في \" التقريب \":\n\" متروك، كذبوه \".\nقلت: وذكر له الذهبي في \" الميزان \" بعض أكاذيبه.\nونائل بن نجيح؛ ضعيف؛ كما قال الحافظ.\nقلت: ومنه تعلم الفرق بين التلميذ وشيخه في الضعف، فتسوية البوصيري\nبينهما بقوله فيهما:\n_________\n(١) في \" تحفة الأشراف \" (٥ / ٩٢ / ٥٩٣٣) و\" مصباح الزجاجة \": \" يكون \".","vol":"12","page":344},{"text":"\" وهما ضعيفان \"!\nمِمَّا لا يخفى ما فيه من التساهل وسوء التعبير المؤدي لغيره أو لمن وقف على\nكلامه أن يقتصر على تضعيف الحديث، وهو أسوأ من ذلك كما بينا، وهذا ما وقع\nلأبي الحسن السندي؛ فقال في حاشيته على ابن ماجه عقب قول البوصيري\nالمذكور:\n\" قلت: وذكر البخاري في \" صحيحه \": قال الحسن البصري: نُهُوا أن يحملوا\nالسلاح يوم عيد إلا أن يخافوا عدوًا، وذكر حديث ابن عمر أنه قال للحَجَّاج:\nحملتَ السلاحَ في يوم لم يكن يُحْمَل فيه.\nوقال العيني فيا شرح البخاري \": \" وروى عبد الرزاق بإسناد مرسل قال:\nنهى رسول الله ﷺ أن يخرجوا بالسلاح يوم العيد \" (١) .\nوهذا يدل على أن للحديث أصلًا، وإن كان هذا الإسناد ضعيفًا \"!\nفأقول: فتأمل كيف اقتصر السندي على تضعيف الإسناد وهو شديد الضعف\nكما عرفت، ومثله لا يتقوى بمرسل الحسن الذي علقه البخاري لو صح إسناده،\nفكيف وهو غير معروف كما يشعر بذلك كلام الحافظ في \" الفتح \" - وقد كنت\nنقلته في تعليقي على \" مختصر البخاري \" (١ / ٢٣٦ - طبع المكتب الإسلامي) -؟ !\nوكذلك لا يتقوى بمرسل عبد الرزاق؛ لأن في إسناده (٣ / ٢٨٩) جويبرًا -\nوهو ابن سعيد الأسدي -، وهو ضعيف جدًا؛ كما قال الحافظ أيضًا.\n_________\n(١) انظر \" عمدة القاري \" (٦ / ٢٨٦) .","vol":"12","page":345},{"text":"وحديث ابن عمر فيه أنه: ليس من السنة حمل السلاح يوم العيد. فهذا\nشيء، والنهي عنه شيء آخر. فتأمل.\n<span data-type=\"title\" id=toc-5676>٥٦٥٥ </span>- (أولئكَ رِجَالٌ اَمنوا بالغَيْبِ. يعني: الذينَ تحوَّلوا في\nالصَّلاةِ لما جاءَهًمْ خَبَرُ تحولِ القِبْلَةِ إلى المسجدِ الحرام) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٥ / ٤٣ / ٨٢)، ومن\nطريقه ابن مردويه - كما في \" تفسير ابن كثير \" (١ / ١٩٣) - عن إسحاق بن\nإدريس: ثنا إبراهيم بن جعفر: حدثني أبي عن جدته أم [أبيه] نُويلة بنت مسلم\nقالت:\nصلينا الظهر أو العصر في مسجد بني حارثة، فاستقبلنا مسجد إيلياء، فصلينا\nركعتين، ثم جاءنا مَنْ يحدِّثنا: أن رسول الله قد استقبل البيت الحرام. فتحول\nالرجال مكان النساء والنساء مكان الرجال، فصلينا السجدتين الباقيتين ونحن\nمستقبلون البيت الحرام، فحدثني رجل من بني حارثة: أن رسول الله ﷺ\nقال:. . . فذكره.\nقلت: وهذا إسناد واهٍ جدًا؛ بل موضوع؛ آفته إسحاق بن إدريس هذا؛ قال\nالبخاري في \" التاريخ \" (١ / ١ / ٣٨٢):\n\" تركه الناس، وهو الأسواري أبو يعقوب \". وقال بحيى بن معين:\n\" كذاب يضع الحديث \".\nوبه أعله الهيثمي في \" المجمع \"؛ وقال (٢ / ١٤):","vol":"12","page":346},{"text":"\" وهو ضعيف متروك \".\nوقد خالفه إبراهيم الزبيري فقال: ثنا إبراهيم بن جعفر بن محمود بن مسلمة\nالحارثي عن أبيه عن جدته أم أبيه تويلة بنت أسلم (كذا) - وهي من المبايعات -\nقالت:. . . فذكره مختصرًا دون حديث الترجمة.\nأخرجه الطبراني أيضأ (٢٤ / ٢٠٧ / ٥٣٠): حدثنا مصعب بن إبراهيم\nالزبيري: حدثني أبي. . . إلخ.\nوإبراهيم هذا صدوق؛ من شيوخ البخاري، ولذلك؛ قال الهيثمي:\n\" ورجاله موثقون \".\nلكنْ مصعب هذا لم أعرفه؛ لكن يظهر أنه من شيوخ الطبراني المشهورين؛ فقد\nروى له في \" المعجم الأوسط \" خمسة وعشرين حديثًا (٩٣٠٦ - ٩٣٣٠) . والله\nأعلم.\nوإن مما يؤكد وهاء إسحاق بن إدريس: مخالفته لإبراهيم الزبيري في الإسناد\nوالمتن.\nأما الإسناد؛ فقد سمى صحابية الحديث: (نُويلة بنت مسلم) . وسماها\nالزبيري: (تُويلة بنت أسلم) . والأولى بالنون، والأخرى بالتاء المثناة من فوق.\nوقد رجح هذه الحافظ في \" الإصابة \"؛ لأنها من رواية إبراهيم بن حمزة، قال:\n\" وهو أوثق \". يعني: من إسحاق بن إدريس! وفي العبارة تساهل لا يخفى\nعلى اللبيب.\nوأما الحق؛ فقد زاد إسحاق فيه:","vol":"12","page":347},{"text":"\" فحدثني رجل من بني حارثة. . . . \" إلخ.\nفهي زيادة منكرة؛ بل باطلة. والله أعلم.\nوالحديث؛ أورده الحافظ في \" الفتح \" (١ / ٥٠٣، ٥٠٦ - ٥٠٧) نقلًا عن\n\" تفسير ابن أبي حاتم \" عن ثويلة بنت أسلم. . . فذكر الحديث مقطعًا في\nالموضعين دون حديث الترجمة. وقد وقع فيهما: (ثويلة) ! بالثاء المثلثة، وأظنه\nتصحيفًا. والله ﷾ أعلم.\nواعلم أن هذا الحديث من جملة الأحاديث الكثيرة الواهية التي سوَّد بها\nمختَصِرَا \" تفسير ابن كثير \" كتابيهما، ألا وهما: الشيخ محمد نسيب الرفاعي،\nوالشيخ الصابوني؛ فقد أوهما القراء في \" المقدمة \" أنهما حذفا من كتابيهما\nالأحاديث الضعيفة التي وردت في كتاب ابن كثير، وأنهما اقتصرا على الأحاديث\nالصحيحة فقط! والواقع يشهد بخلاف قولهما؛ إذ هما جاهلان بهذا العلم، والأول\nمنهما أنا من أعرف الناس به؛ فقد عاش في الدعية السلفية عشرات السنين،\nوكان يحضر دروسي في حلب وغيرها، واستفاد منها ما شاء الله تعالى إلا هذا\nالعلم! وكتابه هذا المختصر أكبر دليل على ذلك.\nوأما الآخر: الصابوني؛ فأمره أوضح؛ فإنه أشعري خَلَفِيّ مُر! وقد تقدمت\nبعض النماذج الأخرى التي، تدل على ما ذكرنا من جهلهما وافتئاتهما على هذا\nالعلم. .\nوقد زاد الرفاعي على زميله الصابوني سيئة أخرى، وذلك أنه صرح بصحة\nالحديث في \" فهرس الأحاديث \" الذي وضعه في آخر المجلد، وبناء عليه قال معلقًا\nعلى الحديث (١ / ١٢٠):","vol":"12","page":348},{"text":"فما قول من يقول: إن من يعتقد عقيدة بحديث آحاد فهو آثم؟ ! مع أن\nرسول الله ﷺ شهد للذين صدقوا خبر الواحد بأنهم رجال يؤمنون بالغيب \".\nوأقول: العقيدةْ التي أشار إليها صحيحة، ولنا في تأييدها رسالتان مطبوعتان،\nوبهما عرف هو وغيره صحتها، والحمد لله؛ لكن لا يجوز أن يستدل عليها بما لم\nيصح عنه ﷺ؛ إلا على مذهب بعض الفرق الضالة: (نحن لا نكذب على\nالنبي ﷺ؛ وإنما نكذب له) ! ومع الأسف؛ فلهؤلاء أذناب في العصر الحاضر\n﴿ولتَعْرِفَنهُمْ فِي لَحْنِ القَوْلِ﴾ .\n<span data-type=\"title\" id=toc-5677>٥٦٥٦ </span>- (إذا اسْتَجْمَرَ أحدُ كُم؛ فلْيُوتِرْ، وإن الله وِتْرٌ يُدث الوِتْرَ، أَمَا\nترى السماواتِ سَبْعأ، والأرضَ سَبْعًا، والطوافَ سَبعًا. وذكر أَشياء) .\nمنكر بهذ االتمام.\nرواه البحار في \" مستده \" (١ / ١٢٧ / ٢٣٩ - زوائده):\nحدثنا محمد بن معمر: ثنا روح بن عبادة. تا أبو عامر الخزاز - واسمه صالح بن\nرستم - عن عطاء عن أبي هريرة مرفوعًا.\nوأخرجه ابن حبان (١٣١ - زوائده) من طريق ابن معمر به. وعند أبي يعلى\nأيضًا (٩ / ٥٢٧٠) .\nوتابعه الحارث بن أبي أسامة: ثنا روح بن عبادة به.\nأخرجه الحاكم (١ / ١٥٨)، ومن طريقه البيهقي (١ / ١٠٤)، وقال\nالحاكم:\n\" صحيح على شرط الشيخين \"! وتعقبه الذهبي بقوله:\n\" منكر، والحارث ليس بعمدة \"!","vol":"12","page":349},{"text":"قلت: إعلاله بالحارث لا وجه له؛ لأمرين:\nالأول: أن الحارث وثَّقه جمع، والذهبي نفسه لما أورده في \" الميزان \" أثنى\nعليه خيرًا ووثقه؛ فقال:\n\" كان حافظًا عارفًا بالحديث، عالي الإسناد بالمرة، تُكُلِّمَ فيه بلا حجة \".\nوذكر نحوه في \" تذكرة الحفاظ \"، و\" المغني \" وزاد فيه:\n\" وقد أمر الدارقطني أبا بكر البرقاني بأن يخرج له في (صحيحه) \".\nولذلك؛ كتب في \" الميزان \" مقابل اسمه (صح) . وهذا في اصطلاحه: أن\nالعمل على توثيقه؛ كما قال الحافظ في آخر ترجمته من \" اللسان \".\nوالآخر: أنه قد تابعه محمد بن معمر كما رأيت - وهو القيسي البحراني -،\nوهو ثقة من رجال الشيخين. ولذلك؛ قال البحار عقب حديثه:\n\" لا نعلم رواه عن أبي عامر إلا روح \".\nقلت: وهو ثقة أيضًا من رجال الشيخين، وإنما علة الحديث أبو عامر الخزاز؛\nفإنه مختلف فيه، ويتلخص مما جاء في ترجمته من \" التهذيب \" أنه ضعيف؛\nلسوء حفظه، وهو ما انتهى إليه الحافظ في \" التقريب \"، فقال:\n\" صدوق كثير الخطأ \".\nعلى أنه من رجال مسلم، وإلى ذلك أشار الهيثمي بقوله في \" المجمع \" (١ /\n٢١١):\n\" رواه البزار والطبراني في \" الأوسط \" وزاد: \" والجمار \"، ورجاله رجال","vol":"12","page":350},{"text":"(الصحيح) \"!\nولم يتيسر لي الوقوف على إسناد \" الأوسط \"، وغالب الظن أنه من طريق\nالخزاز هذا، وقد تفرد به كما تقدم في كلام البزار، ولذلك؛ فإني في شك كبير من\nثبوت قوله في آخر الحديث:\n\" أما ترى أن السماوات. . . \" إلخ.\nوذلك لأسباب:\nالأول: أنني لا أجد فيه حلاوة كلام النبوة، فإن صح الحديث؛ فهو مدرج\nفيه.\nالثاني: أن الشطر الأول منه قد جاء من طريق أخرى عن أبي هريرة مرفوعًا به\nدون ما بعده.\nأخرجه الشيخان وغيرهما، وهو مخرج في \" الصحيحة \" (١٢٩٥)، و\" صحيح\nأبي داود \" (١٢٨) .\nالثالث: أن الشطر الثاني جاء من طرق أخرى عن أبي هريرة أيضًا دون ما\nبعده.\nرواه الشيخان أيضًا وغيرهما، وهو مخرج في \" التعليق الرغيب على الترغيب\nوالترهيب \" (١ / ٢٠٦) .\nقلت: فاتفاق هذه الطرق على رواية الحديث عن أبي هريرة بدون زيادة: \" أما\nترى. . . \" إلخ؛ لدليل قاطع على نكارتها أو إدراجها.","vol":"12","page":351},{"text":"وإن مما يزيد الأمر تأكيدًا: أن هذا الشطر الثاني قد جاء من حديث علي وابن\nمسعود أيضًا دون الزيادة.\nوهما مخرجان في التعليق المذكور، وفي \" صحيح أبي داود \" (١٢٧٤،\n١٢٧٥) .\nثم وقفت على إسناد \" الأوسط \"، فقال (٢ / ١٦٦ / ٢ / ٧٥٤٦): حدثنا\nمحمد بن أبان: ثنا إبراهيم بن بسطام الزعفراني: ثنا روح بن عبادة به. وقال:\n\" لم يروه عن أبي عامر إلا روح، تفرد به إبراهيم \".\nقلت: وثقه ابن حبان (٨ / ٨٥)، وروى له في \" الصحيح \" حديثًا واحدًا\nبرقم (١٦٩ - الإحسان) . والشاهد منه أنه تحقق ظني أنه عند الطبراني من طريق\nروح أيضًا.\n<span data-type=\"title\" id=toc-5678>٥٦٥٧ </span>- (كان يُجْنِبُ، فيغتَسِلُ، ثم يَسْتَدْفِئ بي قبلىَ أَنْ أغتَسِلَ) .\nضعيف.\nوهو من حديث عائشة ﵂:\nأخرجه علي بن الجعد في \" مسنده \" (٢ / ٨٥٥ / ٢٣٣٦) - وهو \" حديث\nعلي بن الجعد \" - قال: أنا شريك عن حريث عن عامر عن مسروق عنها.\nومن طريق ابن الجعد أخرجه البغوي في \" شرح السنة \" (٢ / ٣٠)؛ لكن\nوقع فيه: (حصين) مكان: (حريث) !\nوهو تحريف لم يتنبه له الشيخ شعيب الأرناؤوط؛ فإنه بعد أن خرجه من رواية\nالترمذي وابن ماجه من حديث وكيع (!) عن حريث قال:","vol":"12","page":352},{"text":"\" وحريث وهو ابن أبي مطر الحناط الفزاري، ضعفه غير واحد، لكن تابعه\nحصين بن عبد الرحمن في رواية المصنف وهو ثقة، فيتقوى به \"!\nكذا قال! وقد عرفت أن (حصين) تحريف (حريث)، وعليه؛ فقد بقي\nالحديث على ضعفه من أجل حريث هذا، وهو ممن اتفقوا على تضعيفه؛ بل تركه\nالنسائي وابن الجنيد وغيرهما.\nثم إن الحديث عزاه لابن ماجه من حديث وكيع. وهو وهم آخر منه؛ فإنما هو\nعنده (٥٨٠) من طريق أبي بكر بن أبي شيبة: ثنا شريك. . . وكذا هو في\n\" مصنف ابن أبي شيبة \" (١ / ٧٦ - ٧٧)، وكذلك أخرجه الحاكم (١ / ١٥٤)\nمن طريق أخرى عن شريك وغيره به، وقال:\n\" صحيح على شرط مسلم \"! ووافقه الذهبي! !\nوهذا عجب منهما - وبخاصة الذهبي -؛ فإن حريثًا هذا مع كونه ليس من\nرجال مسلم فقد عرفت ضعفه، والذهبي نفسه قال فيه في \" الكاشف \":\n\" ضعفوه \". وقال في \" الضعفاء \":\n\" متروك \".\nومما سبق تعلم تساهل الترمذي أيضًا في قوله عقب الحديث:\n\" ليس بإسناده بأس \".\nولذلك؛ فقد أحسن صنعًا أبو بكر بن العربي بقوله في \" شرحه \" (١ / ١٩١):\n\" حديث لم يصح ولم يستقم، فلا يثبت به شيء \".","vol":"12","page":353},{"text":"ونقله أحمد شاكر في \" شرحه على الترمذي \" (١ / ٢١١) وأقره.\n<span data-type=\"title\" id=toc-5679>٥٦٥٨ </span>- (كانَ إذا خرجَ مِنَ الخَلاءِ قال: الحمدُ لله الذي أَذْهَبَ عنَّا\nالحزنَ والأذى وعافاني) .\nضعيف.\nأخرجه ابن السني في \" عمل اليوم والليلة \" (٨ / ٢١): أخبرنا\nأبو عبد الرحمن: حدثنا الحسين بن منصور: حدثنا يحيى بن أبي بكير عن شعبة\nعن منصور عن [أبي] الفيض أبي ذر قال:. . . فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الجهالة؛ فإن أبا الفيض هذا لا يعرف إلا بهذه الرواية عنه، وقد قيل\nفيه: \" أبو علي الأزدي \"، ولم يوثقه أحد قط إلا ابن حبان (٥ / ١٣٦) .\nوالأخرى: الاضطراب في إسناده ومتنه؛ قال الحافظ المزي في \" التحفة \" (٩ /\n١٩٥) - وفي \" التهذيب \" أيضًا نحوه -:\n\" رواه النسائي في \" اليوم والليلة \" عن حسين بن منصور عن يحيى بن أبي\nبكير. . . عن أبي الفيض به. وعن بندار عن غندر عن شعبة عن منصور قال:\nسمعت رجلًا يرفع الحديث إلى أبي ذر قوله: وعن بندار عن ابن مهدي، وعن\nأحمد بن سليمان عن محمد بن بشر؛ كلاهما عن سفيان عن منصور عن أبي\nعلي الأزدي عن أبي ذر قوله \".\nوهذا يبين أن شعبة قد اضطرب في إسناده ومتنه.\nأما الإسناد؛ ففي رواية ابن أبي بكير عنه سمى التابعي: أبا الفيضي. وفي\nرواية غندر عنه قال: سمعت رجلًا. ولم يسمه.","vol":"12","page":354},{"text":"وأما المتن؛ ففي الرواية الأولى رفعه، وفي الأخرى أوقفه.\nووافقه سفيان - وهو الثوري - على وقفه، وخالفه في اسم التابعي فسماه (أبو\nعلي الأزدي)، وكذا رواه ابن أبي شيبة (١ / ٢) .\nوإن مما لا شك فيه أن الموقوف أصح؛ لموافقه شعبة في الرواية الأخرى للثوري،\nوكذلك قوله - أعني: الثوري -: (أبو علي الأزدي) أصح من قول شعبة الذي\nاضطرب فيه.\nثم وقفت على الحديث في \" العلل \" لابن أبي حاتم؛ ذكره (١ / ٢٧) من\nطريق شعبة بإسناده المتقدم موقوفًا، فقال:\n\" سألت أبي وأبا زرعة عنه؟ فقال أبو زرعة: وهم شعبة في هذا الحديث،\nورواه الثوري فقال: عن منصور عن أبي علي عبيد بن علي عن أبي ذر. وهذا\nالصحيح، وكان أكثر وهم شعبة في أسماء الرجال.\nوقال أبي: كذا قال سفيان، وكذا قال شعبة، والله أعلم أيهما الصحيح!\nوالثوري أحفظ، وشعبة ربما أخطأ في أسماء الرجال، ولا يدري هذا منه أم لا \".\nقلت: الأرجح ما جزم به أبو زرعة؛ لاتفاق أبي حاتم معه على أن الثوري\nأحفظ من شعبة؛ ولأن هذا قد اضطرب في اسمه كما تقدم. ولذلك؛ أقر الحافظ\nابن حجر أبا زرعة في \" نكته على الأطراف \" (٩ / ١٩٤ - ١٩٥) .\nومعنى ذلك أن الصحيح في الحديث الوقف، وأن راويه عن أبي ذر أبو علي\nالأزدي، وهو مجهول، فالعجب من الحافظ كيف حسن الحديث فقال في \" نتائج\nالأفكار (ق ٤٦ / ١) ما ملخصه:","vol":"12","page":355},{"text":"\" وأما حديث أبي ذر؛ فهو حسن: أخرجه النسائي في \" اليوم والليلة \"\nموقوفًا، ثم رواه مرفوعًا وموقوفًا، ورجَّح أبو حاتم الموقوف \".\nقلت: الذي رجح الموقوف إنما هو أبو زرعة، وأما أبو حاتم؛ فقد توقف كما تقدم\nبيانه.\nوعلى كل حال؛ فالحديث ضعيف مرفوعًا وموقوفًا؛ لأن مداره على أبي علي\nالأزدي على الراجح، أو أبي الفيض على قول شعبة المرجوة. وقد قال الحافظ فيما\nنقله عنه ابن علان في \" شرح الأذكار \" (٢ / ٤٠٤) بعد أن ذكر رواية شعبة:\n\" وأبو الفيض لا يعرف اسمه، ولا حاله، ورجح أبو حاتم رواية سفيان على\nرواية شعبة، وهذا منفي عنه الاضطراب \".\nقلت: نعم رواية سفيان لا اضطراب فيها؛ لكن فيها العلتان: الوقف،\nوالجهالة؛ فإن أبا علي هذا لم يوثقه غير ابن حبان كما تقدم، ومعروف تساهله في\nالتوثيق، ولذلك؛ لم يوثقه الحافظ في \" التقريب \"؛ بل قال فيه:\n\" مقبول \". يعني: عند المتابعة، وإلا؛ فليِّن الحديث؛ كما نص عليه في\nالمقدمة. وقال النووي في \" المجموع شرح المهذب \" (٢ / ٧٥):\n\" حديث ضعيف. رواه النسائي في كتابه \" عمل اليوم والليلة \" من طرق (!)\nبعضها مرفوع، وبعضها موقوف على أبي ذر، وإسناده مضطرب غير قوي \".\nوتعقبه الحافظ بما تقدم عنه من نفي الاضطراب، وقد ظهر لك أن ذلك\nلا يجدي؛ لبقاء العلتين المذكورتين.\nوأما قول الحافظ بعدما تقدم نقله عنه:","vol":"12","page":356},{"text":"\" ويزداد قوة بشاهده من حديث حذيفة وأبي الدرداء. أخرجه ابن أبي شيبة\nعنهما موقوفًا بلفظ حديث أبي ذر \".\nقلت: وهذا مما لا يجدي أيضًا. لشدة ضعف إسناده. أم \" حديث حذيفة؛ فإنه\nمن طريق جويبر عن الضحاك قال: كان حذيفة يقول:. . . فذكره دون قوله:\n\" الحزن \".\nوهذا مع انقطاعه بين الضحاك - وهو ابن مزاحم الهلالي - وحذيفة؛ فإن\nجويبرًا - وهو ابن سعيد الأسدي - ضعيف جدًا؛ كما قال الحافظ نفسه في\n\" التقريب \"، فلا يَصْلُحُ للاستشهاد به.\nوأما حديث أبي الدرداء؛ فهو من طريق هريم عن ليث عن المنهال بن عمرو\nقال: كان أبو الدرداء إذا خرج. . . الحديث؛ وليس فيه أيضًا: \" الحزن \".\nوهذا كالذي قبله منقطع؛ فإن المنهال بن عمرو لم يدرك أبا الدرداء، وليث: هو\nابن أبي سليم؛ ضعيف لاختلاطه.\nواعلم أن الباعث على تخريج هذا الحديث أمران اثنان:\nالأول: أنني رأيت الشوكاني ﵀ قد خبط خبط عشواء في هذا\nالحديث، وحديث أنس نحوه عند ابن ماجه؛ فقال في \" السيل الجرار \" (١ / ٧١):\n\" إسناده صالح، وأخرج نحوه النسائي وابن السني من حديث أبي ذر،\nوإسناده صحيح \"!\nوكأنه اغتر بما وقع في بعض نسخ \" الجامع الصغير \" من الرمز له بالصحة،\nفقال في \" نيل الأوطار \" (١ / ٦٤) بعد أن عزاه للنسائي وابن السني:","vol":"12","page":357},{"text":"\" ورمز السيوطي بصحته \"!\nوكأنه لا يعلم أن رموز \" الجامع \" لا قيمة علمية لها؛ كما تراه محققًا في\nمقدمة \" صحيح الجامع الصغير \" و\" ضعيف الجامع \".\nوأما حديث أنس؛ ففيه إسماعيل بن مسلم، فتردد الشوكاني بين أن يكون\nالعبدي الثقة، وبين أن يكون البصري الضعيف. ولو سلم بهذا التردد؛ فذلك مما\nيمنع القول بأن إسناده صالح. فكيف وهو غير مسلَّم! وشبهته في ذلك: أن الحديث\nمن رواية إسماعيل بن مسلم عن الحسن البصري. وكل من الإسماعيلين روى عن\nالحسن. ورُدَّ هنا بأنه من رواية عبد الرحمن المحاربي عن إسماعيل، وهو إنما يروي\nعن الضعيف فقط، ولذلك؛ قال النووي في \" المجموع \":\n\" إسناده ضعيف \".\nوتبعه على ذلك البوصيري في \" الزوائد \"، ونقلت كلامه في ذلك على\n\" المشكاة \" (٣٧٤)، و\" إرواء الغليل \" (٥٣) .\nوالأمر الآخر: أنني لما خرجت حديث أبي ذر من رواية ابن السني في\n\" الإرواء \" ما عرفت يومئذٍ أنه سقط من نسخة \" ابن السني \" أداة الكنية، فوقع\nفيه: \" عن الفيض \"؛ فلمَ أعرفه. فتبين الآن أنه أبو الفيض، وأنه أخطأ فيه\nشعبة، وأن الصواب: أبو علي الأزدي، وأنه في حكم المجهول. والله سبحانه\nوتعالى أعلم.\n(تنبيه): لم يقع حديث أبي ذر هذا في كتاب \" عمل اليوم والليلة \" للنسائي\nالذي طبع في المغرب بتحقيق الدكتور فاروق حمادة!","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-5680>٥٦٥٩ </span>- (إذا خَرَجَ أحدُكُم مِنَ الخَلاءِ؛ فَلْيَقُلْ: الحمدُ أته الذي\nأَذْهَبَ عني ما يُؤذيني، وأَمْسَكَ عليَّ ما ينفعُني) .\nمنكر.\nأخرجه ابن أبي شيبة (١ / ٢) من طريق زمعة عن سلمة بن وهرام\nعن طاوس قال: قال رَسُولُ اللَّهِ ﷺ:. . . فذكره.\nقلت: وهذا مع إرساله ضعيف؛ لأن زمعة - وهو ابن صالح الجَنَدي - ضعيف؛\nكما في \" التقريب \".\nوقريب منه سلمة بن وهرام.","vol":"12","page":359},{"text":"<span data-type=\"title\" id=toc-5681>٥٦٦٠ </span>- (لا يقطعُ الصلاةَ كلبٌ، ولا حِمَارٌ، ولا امرَأَةٌ، وادرأْ ما مرَّ\nأمامَكَ ما استطعتَ) .\nضعيف جدًا.\nأخرجه ابن عدي في \" الكامل \" (١ / ٣٢٨)، والدارقطني\n(١ / ٣٦٨ - ٣٦٩) من طريق إسماعيل بن عياش عن إسحاق بن أبي فروة عن\nزيد بن أسلم عن عطاء بن يسار عن أبي هريرة مرفوعًا.\nقلت: وهذا حديث باطل، وإسناد ضعيف جدًا، وذلك؛ لأمور:\nأولًا: إسحاق هذا - وهو ابن عبد الله بن أبي فروة -؛ متروك متفق على\nتضعيفه، وقد قال ابن عدي في آخر ترجمته - وقد ساق له أحاديث منكرة -:\n\" لا يتابعه أحد على أسانيدها ولا على متونها، وسائر أخباره مما لم أذكره\nتشبه هذه الأخبار التي ذكرتها، وهو بيِّن الأمر في الضعفاء \".\nوهذا الحديث من تلك الأحاديث التي استنكرها ابن عدي، وتابعه على ذلك","vol":"12","page":359},{"text":"الذهبي في \" الميزان \".\nثانيا: أن الحديث مقلوب؛ قال ابن حبان في ترجمة ابن أبي فروة من \" الضعفاء \" (١ / ١٣٢):\n\" قَلْبُ إسنادِ هذا الخبر ومتنه جميعًا، إنما هو عن عطاء بن يسار عن أبي سعيد الخدري عن النبي - ﷺ -:\n\" إذا كان أحدُكم يصلي؛ فلا يَدَعنَّ أحدًا يمرُّ بين يديه؛ فإن أبى؛ فلْيُقَاتِلْه؛ فإنما هو شيطان \".\nفجعل مكان أبي سعيد أبا هريرة؛ وقلب متنه، وجاء بشيء ليس فيه، اختراعا من عنده، فضمه إلى كلام النبي - ﷺ -، وهو قوله:\n\" لا يقطع الصلاة امرأة ولا كلب ولا حمار \"\nوالأخبار الصحيحة: أن النبي - ﷺ - أمر بإعادة الصلاة إذا مر بين يديه الحمار والكلب والمرأة \".\nونقله ابن الجوزي في \" العلل المتناهية \" (١ / ٤٤٩) عن ابن حبان وأقره، وذكر معه حديثين آخرين بمعناه، وقال:\n\" ليس في هذه الأحاديث شيء صحيح \".\nقلت: وحديث أبي سعيد من رواية عطاء عنه أخرجه أبو داود وغيره، وله متابعون في \" الصحيحين \" وغيرهما، وأحاديثهما مخرجة في \" صحيح أبي داود \" (٦٩٤ - ٦٩٧)، وأخرج بعضها ابن خزيمة في \" صحيحه \" (٨١٦ - ٨١٩) .","vol":"12","page":360},{"text":"ثم استدركت فقلت: عطاء عند أبي داود: هو ابن يزيد الليثي، وليس ابن يسار وقد رواه الطحاوي (١ / ٢٦٧) .\nومما يؤكد ما ذكره من قلب ابن أبي فروة لمتنه: أن حديث أبي هريرة قد جاء عنه من طرق صحيحة مرفوعا بلفظ:\n\" يقطع الصلاة المرأة والحمار والكلب \". أخرجه إسحاق بن راهويه في \" مسنده \" (٤ / ٣٩ / ١)، ومن طريقه مسلم (٢ / ٥٩)، وكذا البيهقي (٢ / ٢٧٤)، وأبو عوانة (٢ / ٥٢)، وابن ماجه (رقم ٩٥٠)، وأحمد (٢ / ٢٩٩، ٤٢٥) من طريقين عنه.\nفهذا هو المحفوظ عن أبي هريرة، فهو يبطل حديث ابن أبي فروة.\nولحديث أبي هريرة شواهد من حديث أبي ذر: عند مسلم وغيره.\nوابن عباس: عند أبي داود وغيره.\nوهما مخرجان في \" صحيح أبي داود \" (٦٩٩، ٧٠٠)، وصححهما ابن خزيمة.\nوعبد الله بن مغفل: عند ابن ماجه وأحمد (٤ / ٨٦ و٥ / ٥٧) .\nوقد ساق ابن القيم هذه الأحاديث الأربعة، وقال عقبها:\n\" ومعارض هذه الأحاديث قسمان: صحيح غير صريح، وصريح غير صحيح، فلا يترك العمل بها لمعارض هذا شأنه \".\nيعني بالصحيح كحديث عائشة في صلاته - ﷺ - في الليل وهي معترضة بينه وبين القبلة راقدة على الفراش. متفق عليه، وهو مخرج في \" صحيح أبي داود \"","vol":"12","page":361},{"text":"(٧٠٥) . قال الحافظ في \" الفتح \" (١ / ٥٩٠):\n\" والفرق بين المار وبين النائم في القبلة: أن المرور حرام؛ بخلاف الاستقرار نائما كان أو غيره، فهكذا المرأة يقطع مرروها دون لبثها \".\nومثله: حديث ابن عباس في مروره بين يدي الصف ورسول الله - ﷺ - يصلي في عرفة، وإرساله الأتان ترتع. متفق عليه أيضًا، وهو مخرج أيضًا في المصدر السابق (٧٠٩)، قال ابن خزيمة في \" صحيحه \" (٢ / ٢٣ - ٢٥):\n\" ليس فيه أن الحمار مر بين يدي النبي - ﷺ -، وإنما مر بين يدي أصحابه - ﷺ -، وسترة الإمام سترة لمن خلفه \".\nوإن من شؤم التقليد والجمود على المذهب: أن المعلق على \" زاد المعاد \" لم يُقْنِعْهُ بصحة كلام ابن القيم عقب الأحاديث الصحيحة الأربعة المتقدمة ما أشار إليه من ضعف الأحاديث الصريحة المعارضة لها؛ بل إنه عكس ذلك؛ فعارض الصحيحة وأعرض عنها بالأحاديث الضعيفة! وهي أربعة:\nالأوّل: حديث أبي سعيد الخدري مرفوعا:\n\" لا يقطع الصلاة شيء، وادرؤوا ما استطعتم؛ فإنما هو شيطان \".\nرواه أبو داود وغيره. قال المومى إليه عقبه:\n\" وفي سنده مجالد بن سعيد. وهو سيئ الحفظ، لكن يتقوى بما أخرجه الدارقطني. . . . \".\nقلت: مجالد مع سوء حفظه كان قد تغيّر في آخر عمره؛ كما قال النووي في \" المجموع \" (٣ / ٢٤٦)، وقال:","vol":"12","page":362},{"text":"\" وقد روى عنه أبو أسامة هذا - واسمه حماد بن أسامة - بعد أن تغير؛ كما ذكر ابن مهدي \".\nقلت: فمثله ينبغي التوقف عن الاستشهاد بحديثه خشية أن يكون أخطأ فيه وخالف الثقات. وهذا هو الذي وقع له في هذا الحديث، فرواه جمع من الثقات عن أبي سعيد بلفظ آخر، وليس فيه هذه الزيادة: \" لا يقطع الصلاة شيء \"؛ كما تقدم في أول هذا التخريج، فهي منكرة إذا، لا يستشهد بها.\nوالثاني: حديث الترجمة هذا، وقد عرفت أنه ضعيف جدًا، فلا يستشهد به أيضًا.\nوالثالث: مثله - كما سيأتي بيانه - هو والحديث الرابع بعد هذا إن شاء الله تعالى.\nفقول المعلق عقبها:\n\" وهذه شواهد يشد بعضها بعضًا فيتقوى بها الحديث \"!\nفأقول: كلا! فإن شرط التقوّي أن لا يشتد ضعف مفرداتها؛ كما هو معلوم في \" المصطلح \" وليس الأمر كذلك هنا كما بينا، ولذلك؛ لم يتجرأ على التصريح بعللها خلافا لما صنع في حديث الخدري! فلو فعل؛ لتبين للقارئ شدة الضعف والنكارة. ولهذا؛ لم يُقَوِّ الحافظُ الحديثَ بطرقه المذكورة وغيرها، وإنما اكتفى بتضعيفها في \" الفتح \" بقوله (١ / ٥٨٨) - بعد أن أشار إليها، ومنها حديث أنس المذكور تحت الحديث التالي -:\n\" وفي إسناد كل منهما ضعف \"","vol":"12","page":363},{"text":"على أنه لو سلمنا جدلًا ارتقاء الحديث إلى الصحة بلفظ: \" لا يقطع الصلاة شيء \"؛ فلا يكون صريحا في معارضة أحاديث القطع؛ لأنه عام وتلك خاصة، فيبنى العام على الخاص، ويكون الناتج من ذلك (لا يقطع الصلاة شيء إذا كان بين يديه سترة)، وهذا جاء مصرحًا به في بعضها؛ كحديث أبي هريرة:\n\" يقطع الصلاة المرأةُ والكلبُ والحمارُ، ويقي من ذلك مثل مؤخرة الرحل \".\nرواه مسلم كما تقدم، ونحوه حديث أبي ذر.\nوقد بحث الشوكاني في \" النيل \" هذا الموضوع بتفصيل، وناقش أدلة المختلفين في هذه المسألة، وبيَّن صحيحها من سقيمها، وانتهى كلامه إلى هذا الجمع، فليراجعه من أراد التفصيل؛ إلا أن موقفه من حديث الترجمة كان ضعيفا؛ لأنه بعدما ساقه من رواية الدراقطني لم يزد على قوله عقبه (٣ / ١٢):\n\" فإن صح كان صالحًا للاستدلال به على النسخ (يعني: لحديث القطع) إن صح تأخُّر تأريخه \".\nفهذا وما تقدم نقله عن المعلق على \" الزاد \" كان من دواعي كتابة هذا التخريج والتحقيق. والله تعالى ولي التوفيق.\nوإليك الآن تحقيق الكلام على الحديث الثالث من الأحاديث المشار إليها آنفًا:\n<span data-type=\"title\" id=toc-5682>٥٦٦١ </span>- (لا يَقْطَعُ الصَّلاةَ شيءٌ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير (٨ / ١٩٣ / ٧٦٨٨)، والدارقطني في \" السنن \" (١ / ٣٦٨) من طريق عفير بن معدان عن سليم بن عامر عن أبي أمامة مرفوعا.","vol":"12","page":364},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته عفير هذا؛ فقد اتفقوا على تضعيفه، وقد بسط الحافظ ابن المزي أقوال جارحيه في \" تهذيب الكمال \"، وهو ممن سقطت ترجمته من \" تهذيب التهذيب \" للعسقلاني، وأورده الذهبي في \" الضعفاء \" وقال:\n\" ضعفوه. وقال أبو حاتم: لا يشتغل بحديثه \".\nقلت: ونص قول أبي حاتم في رواية ابنه عنه في \" الجرح \" (٣ / ٢ / ٣٦):\n\" ضعيف الحديث، يكثر الرواية عن سليم بن عامر عن أبي أمامة بالمناكير مما لا أصل له، لا يشتغل بروايته \".\nقلت: فمثله لا يصلح للاستشهاد به؛ خلافا لما فعله المعلق على \" زاد المعاد \" كما سبقت الإشارة إلى ذلك في الحديث الذي قبله، وكذلك فعل في تعليقه على \" شرح السنة \" (٢ / ٤٦١ - ٤٦٢) ! ولم يكتف بذلك؛ بل إنه نقل عن الهيثمي في \" المجمع \" (٢ / ٦٢) أنه حسّن إسناده وأقره! وأغلب الظن أنه لا يخفى عليه أن ذلك من أوهام الهيثمي أو تساهله. فلم أقره؟ ! الجواب في قلب كل قارئ لبيب.\nوهذا هو الحديث الثالث مما كان المعلق المشار إليه ذكره كشاهد لحديث الترجمة من رواية أبي سعيد الخدري الذي سبق بيان إسناده ونكارة متنه أيضًا في الذي قبله.\nوأما الحديث الرابع الذي استشهد به؛ فهو حديث الدارقطني عن أنس مرفوعًا مثل حديث الترجمة:","vol":"12","page":365},{"text":"وسكت المومى إليه أيضًا، فلم يتكلم عليه بشيء أيضًا؛ مكتفيا بادِّعاء كونه شاهداَ. ولا يصلح لذلك؛ لضعف في إسناده ونكارة في متنه، وإليك البيان:\nأخرجه الدارقطني (١ / ٣٦٧)، والبيهقي (٢ / ١٧٧ - ١٧٨) والحافظ ابن المظفر في \" زياداته على مسند عمر بن عبد العزيز \" لابن الباغندي (ص ١٧) من طريق إبراهيم بن منقذ الخولاني: نا إدريس بن يحي أبي عمرو المعروف بـ (الخولاني) عن بكر بن مضر عن صخر بن عبد الله بن حرملة: أنه سمع عمر ابن عبد العزيز يقول: عن أنس:\nأن رسول الله - ﷺ - صلى بالناس، فمر بين أيديهم حمار، فقال عياش بن أبي ربيعة: سبحان الله (ثلاثًا)، فلما سلَّم رسول الله - ﷺ - قال:\n\" من المسبّح آنفًا: سبحان الله؟ \" قال أنا يا رسول الله! إني سمعت أن الحمار يقطع الصلاة. قال:\n\" لا يقطع الصلاة شيء \".\nقلت: وهذا إسناد رجاله ثقات من رجال \" التهذيب \"؛ غير إدريس بن يحي هذا؛ قال ابن أبي حاتم (١ / ١ / ٢٦٥):\n\" صدوق، سئل عنه أبو زرعة؛ فقال: رجل صالح من أفاضل المسلمين \". قال يونس بن عبد الأعلى:\n\" ما رأيت في الصوفية عاقلا سواه \".\nوصحح له الحاكم.\nتوفي سنة (٢١١)؛ كما قال الذهبي في \" الأعلام \" (١٠ / ١٦٦) . وذكر","vol":"12","page":366},{"text":"أنه كان أحد الأبدال، كان يشبه ببشر الحافي في فضله وتَأَلُّهِهِ.\nوغفل عن هذا الشيخ أحمد شاكر، فقال في تعليقه على الترمذي (٢ / ١٦٥):\n\" ولم أجد ترجمة لإدريس هذا \"!\nولعله أراد الراوي عنه: إبراهيم بن منقذ، فسبقه القلم؛ فإن إبراهيم هذا عزيز الترجمة؛ فقد ذكره الذهبي في \" العبر \"، وتبعه ابن العماد في \" الشذرات \" في وفيات سنة (٢٦٩)؛ قالا:\n\" وفيها توفي إبراهيم بن منقذ الخولاني المصري صاحب ابن وهب، وكان ثقة \".\nوهذا خلاصة ترجمته في \" سير أعلام النبلاء \" (١٢ / ٥٠٣)، ووصفه فيه بـ \" الإمام الحجة الخولاني أبو إسحاق، مولاهم المصري العصفري \".\nوذكر أنه روى عنه جماعة من الحفاظ وغيرهم، قال أبو سعيد بن يونس:\n\" هو ثقة رضي \".\nفالظاهر أنه في كتابه \" تاريخ مصر \"، ولم يطبع فيما علمت؛ فهو - والله أعلم - عمدة الذهبي في توثيقه، وذكر السمعاني في \" الأنساب \"، مادة (العصفري):\n\" كانت كتبه احترقت قديما، وبقيت له منها بقية، وكان يحدث بما بقي له من كتبه \".\nقلت: وبالجملة؛ فرجال هذا الإسناد ثقات كما تقدم؛ ولكن متن الحديث منكر؛ لما سبق بيانه، وفي هذه الحالة لا بد للباحث أن يربط علته بأحد رجاله، فأرى - والله أعلم - أن أولاهم بها إنما هو صخر بن عبد الله بن حرملة؛ فإنه وإن وثقه","vol":"12","page":367},{"text":"ابن حبان (٦ / ٤٧٣)، والعجلي (٢٢٧ / ٢٩٤)، وقال النسائي:\n\" صالح \" كما في \" تهذيب التهذيب \" لابن حجر، وكأنه وقف عند هذا التوثيق حين قال في كتابه \" الدراية \" (١ / ١٧٨):\n\" وإسناده حسن \"!\nوتبعه في ذلك الشيخ الفاضل بديع الدين الراشدي في تعليقه على \" مسند عمر بن عبد العزيز \" (ص ١٦)، وقلده المعلق الحلبي على المسند (ص ٥٥)، ولم ينتبهوا جميعا إلى أن التوثيق المذكور مما لا يقبل، وبخاصة عند تعارض الأحاديث؛ فإنه صادر ممن عرف بتساهله في التوثيق في راوٍ ليس مشهورا بالرواية، ولذلك؛ سكت عنه البخاري في \" التاريخ الكبير \"، وابن أبي حاتم في \" الجرح والتعديل \"، وقال الذهبي في \" الميزان \":\n\" قليل الحديث، لا يكاد يعرف، قال ابن القطان: مجهول الحال لا يعرف، ما روى عنه غير بكر بن مضر \". ولهذا؛ قال في \" الكاشف \":\n\" وثق \"!\nوهذا التعبير منه يعني أن توثيق من ذكرنا غير موثوق به؛ كما يعرف ذلك من له ممارسة بتعابير الذهبي ودقته فيها. وكذلك قول الحافظ ابن حجر فيه في \" التقريب \":\n\" مقبول \". يعني: أن التوثيق المشار إليه غير مقبول عنده، وإلا؛ لقال فيه هو والذهبي: \" ثقة \". أو نحو ذلك من العبارات التي تؤدي معناه، ويؤكد ذلك بالنسبة للحافظ أنه صرح في مقدمته بمقصوده بقوله: \" مقبول \"؛ فقال: \" حيث","vol":"12","page":368},{"text":"يتابع، وإلا فليِّن الحديث \".\nوفي نقل تلميذه الحافظ الناجي عنه: \" إن لم يتابع؛ فليِّن الحديث \".\nفلما لم يكن لصخر هذا متابع، فحديثه - والحالة هذه - لين عند الحافظ، وهو الذي يتفق مع تضعيفه إياه في \" الفتح \" كما تقدم، وعبارته صريحة في ذلك.\nوأما قول ذاك الحلبي: إنها توهم تضعيفه له؛ فمن تحريف كلام العلماء؛ إتباعًا لهواه؛ فإن عبارته بعد أن ذكر أن حديث الترجمة ورد عن جمع من الصحابة سماهم - منهم أنس - قال:\n\" وفي إسناد كل منها ضعف \".\nفأين التوهيم المزعوم؟ !\nومن تهوُّر هذا الزاعم وجرأته على العلماء قوله (ص ٥٥) - بعد أن نقل ما سبق من التوثيق عن ابن حبان وغيره -:\n\" ولم ينقل فيه غير ذلك، فهو ثقة، وليس كما قال في \" التقريب \": مقبول \"!\nكأن الحافظ لا علم عنده بالتوثيق المذكور، وهو إنما نقله عنه! ولكن من جهل هذا الزاعم وتهوره أنه لم يفكر على الأقل لماذا لم يأخذ بالتوثيق المذكور وهو العليم به؛ ولو فكر لتبين له السبب، وهو جهالة الموثِّق هذا، وتساهل الموثِّقين له، وقد سبقه إلى ذلك ابن القطان والذهبي كما سبق؛ فإن من المعروف في \" المصطلح \": أن الراوي إذا روى عنه واحد؛ فهو مجهول جهالة عينية، ومن روى عنه اثنان فأكثر فهو مجهول الحال.\nفلما لم يرو عن صخر غير بكر، ولم يوثق بتوثيق معتبر؛ لزم الحفاظ المتأخرون - ابن القطان والذهبي والعسقلاني - المعروفَ في المصطلح، ولما","vol":"12","page":369},{"text":"جهل ذلك المغرور المشار إليه؛ خطَّأهم جميعًا في شخص الحافظ العسقلاني! !\nولقد جهل أمرين آخرين:\nالأول: مخالفة هذا الحديث للأحاديث الصحيحة عن أبي ذر وغيره؛ كما تقدم بيانه في الحديث الذي قبله؛ ففيها إثبات القطع.\nوالآخر: أنه صح عن أنس نفسه ما يوافق تلك الأحاديث الصحيحة، ويخالف ما نسبه صخر إليه، وهو ما روى شعبة عن عبيد الله بن أبي بكر عن أنس أن النبي؟ قال:\n«يقطع الصلاة الكلب والحمار والمرأة» .\nأخرجه البزار في «مسنده» (١ / ٢٨١ / ٥٨٢ - كشف الأستار): حدثنا يحيى بن محمد بن السكن: ثنا يحيى بن كثير: ثنا شعبة به.\nقلت: وهذا إسناد صحيح، رجاله كلهم ثقات رجال الشيخين؛ غير ابن السكن، وهو من شيوخ البخاري في «صحيحه» . ولهذا قال الهيثمي في «مجمع الزوائد» (٢ / ٦٠):\n«رواه البزار، ورجاله رجال الصحيح» .\nوأقره الحافظ في «زوائده» (ص ٥٤ - مصورة الهند) .\nولعله مما يزيد القارئ بصيرة بضعف هذه القصة التي تفرد بها صخر: معرفة أنه اضطرب في إسناده.\nفمرة قال: إنه سمع عمر بن عبد العزيز عن أنس، كما تقدم.","vol":"12","page":370},{"text":"ومرة قال: سمعت عمر بن عبد العزيز يحدث عن عياش بن أبي ربيعة المخزومي قال:. . . فذكره.\nأخرجه ابن الباغندي في «مسند عمر بن عبد العزيز» (١٧ / ٩): حدثنا هشام بن خالد: نا الوليد بن مسلم عن بكر بن مضر المصري عن صخر بن عبد الله المدلجي قال:. . . فذكره.\nقلت: وهذا منقطع أو مرسل؛ لأن عمر بن عبد العزيز لم يدرك عياش بن أبي ربيعة؛ فإنه قديم الوفاة مات سنة (١٥) .\nوهذا يقال إن سلم من عنعنة الوليد بن مسلم؛ فإنه كان يدلس تدليس التسوية.\nإذا عرفت هذا؛ فقد أخطأ في هذا الحديث عالمان فاضلان لهما وزنهما عندي، وهما: الشيخ أحمد شاكر ﵀، والشيخ بديع الدين الراشدي.\nأما الأول؛ فمن ناحيتين:\nالأولى: من حيث إسناده، فإنه قال عقب كل رواية الوليد بن مسلم:\n«وهذا إسناد صحيح، إلا أن عمر بن عبد العزيز لم يسمع من عياش، فقد مات سنة ١٥، ولكنه محمول على الرواية الأخرى عن أنس، وكأن عمر لما سمعه من أنس صار يرويه مرة عنه، ومرة يرسله عن عياش، يريد بذلك رواية القصة، لا ذكر الإسناد» .\nقلت: هذا الحمل مسلَّم لو صح الإسناد عن عمر بهذا وهذا، وهيهات! فإن مدارهما على صخر، وقد عرفت حاله.","vol":"12","page":371},{"text":"والعجب من الشيخ كيف يصحح هذه الرواية، وهو يعلم أن الوليد بن مسلم مدلس، ويقول في أحد رواة الرواية الأولى عن أنس: «لم أجد له ترجمة» ! كما سبق نقله عنه مع الاستدراك عليه فيه، فتذكر هذا، وأن العلة الحقيقة هي من صخر!\nثم إذا كان الشيخ يحمل هذه الرواية على الرواية الأولى - وهي عن أنس -؛ فكيف يجوز نسبة ذلك إليه بمثل هذا السند المعلل بصخر، وقد صح عنه خلافه بسند قوي كالجبل؛ كما سبق.\nوالناحية الأخرى: أنه جزم بنسخ أحاديث قطع الصلاة التي تقدم بعضها ببيان ذكره متبجحًا به! وحق له ذلك لو صح؛ ولكننا نقول: أثبت العرش ثم انقش! ! أو: وهل يستقيم الظل والعود أعوج؟ ! فإن ذلك البيان بناه على صحة الحديث، وهيهات هيهات! فقد تبين أنه ضعيف الإسناد منكر المتن؛ لمخالفته للأحاديث الصحيحة في القطع بصورة عامة، ولحديث أنس الصحيح فيه بصورة خاصة.\nوأما الشيخ الراشدي حفظه الله؛ فقد وافقه على الناحية الأولى؛ إلا أنه اقتصر على تحسين إسناد الحديث إلى أنس، وعلى الناحية الأخرى أيضًا تلميحًا لا تصريحًا؛ لكنه جاء بعجيبة؛ فإنه بعد أن صرح بضعف حديث الوليد - لتدليسه - قال في آخر تعليقه عليه:\n«فهذا الحديث من جملة الشواهد في الباب» !\nيقول هذا وهو يرى أن مداره على راو واحد، هو صخر بن عبد الله في هذا الحديث وفي الذي قبله، فقد جعل المشهود له شاهدًا، وبالعكس! إلا أن يريد","vol":"12","page":372},{"text":"بقوله «حديث» حديث عياش بغض النظر عن روايتيه والجملة الأخيرة منه وهي: «لا يقطع الصلاة شيء» ! فلا يصح الاستشهاد به؛ لأنه منكر؛ كما تقدم تحقيق ذلك في هذا التخريج. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-5683>٥٦٦٢ </span>- (صَلَّى قَبْلَ المغْرِبِ رَكْعَتَيْنِ) .\nشاذ. أخرجه ابن حبان في «صحيحه» (رقم ٦١٧ - موارد): أخبرنا محمد بن إسحاق بن خزيمة: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث: حدثني أبي: حدثنا حسين المعلم عن عبد الله بن بريدة: أن عبد الله المزني حدثه: أن رسول الله؟ صلى قبل المغرب ركعتين.\nكذا أورده الهيثمي في «الموارد» وقال: عقبه:\n«قلت: فذكر الحديث» .\nقلت: يعني قوله؟:\n«صلوا قبل صلاة المغرب [ركعتين]» . قال في الثالثة:\n«لِمَنْ شاءَ»؛ كراهية أن يَتَّخِذَهَا الناسُ سُنَّةٌ.\nأخرجه البخاري وغيره، وهو مخرج في «صحيح أبي داود» (١١٦١)؛ أخرجوه دون حديث الترجمة، وهي زيادة تفرَّد بها أحد رواة هذا الإسناد عند ابن حبان وكذا ابن نصر في «القيام»، وقد كنت أشرت إلى شذوذها في «الصحيحة» رقم الحديث (٢٣٣)؛ لمخالفة المشار إليه، والآن اقتضى الأمر توضيح ذلك فأقول:\nأولًا: لا أجد في هذا الإسناد من هو أولى بتعصيب الخطأ في هذه الزيادة؛","vol":"12","page":373},{"text":"لأنهم جميعًا ثقات لم يتكلم فيهم أحد بجرح؛ سوى عبد الصمد بن عبد الوارث؛ فإنه مع كونه من رجال الشيخين؛ فقد قال فيه ابن قانع:\n«ثقة يخطئ» . فإن لم يكن هو؛ فابنه عبد الوارث؛ لأنه قد خولف وأبوه توبع؛ كما يأتي.\nعلى أنه قد بدا لي أن في هذا الإسناد انقطاعًا أو سقطًا قديمًا؛ فإن ظاهر قوله: «ثني أبي» أنه يعني عبد الصمد بن عبد الوارث، وأن هذا هو القائل: ثنا المعلم. ولم يذكروا أن له رواية عنه، ولا تاريخ وفاتهما يساعد على ذلك؛ فإن وفاة عبد الصمد سنة (٢٠٧)، ووفاة حسين سنة (١٤٥)، فبين وفاتيهما (٦٢) سنة. وإنما ذكروا لأبيه عبد الوارث السماع منه، وهو المحفوظ في هذا الإسناد من رواية جمع من الثقات عن عبد الوارث بن سعيد، منهم ابنه عبد الصمد دون الزيادة، وهاك البيان:\n١ و٢ - قال أحمد (٥ / ٥٥): ثنا عبد الصمد: حدثني أبي: ثنا حسين، وعفان: ثنا عبد الوارث: ثنا حسين به؛ دون الزيادة.\nومن طريق عفان وحده أخرجه البغوي في «شرح السنة» (٣ / ٤٧١ / ٨٩٤) .\n٣ - قال البخاري في «صحيحه» (١١٨٣): حدثنا أبو معمر: حدثنا عبد الوارث به.\nوأبو معمر هذا اسمه عبد الله بن عمرو بن أبي الحجاج المِنْقَري.\nومن طريقه أخرجه ابن خزيمة في «صحيحه» (٢ / ٢٦٧ / ١٢٨٩) .\n٤ - قال أبو داود في «سننه» (١٢١٨): حدثنا عبيد الله بن عمر: حدثنا","vol":"12","page":374},{"text":"عبد الوارث بن سعيد به.\nوعبيد الله هذا هو القواريري.\nومن طريقه أخرجه الدارقطني (١ / ٢٦٥ / ٣) .\nومن طريق أبي داود: البيهقي (٢ / ٤٧٤) .\n٥ - قال محمد بن نصر (ص ٢٦): حدثنا محمد بن عبيد: ثنا عبد الوارث ابن سعيد به. ومحمد بن عبيد هو ابن حساب؛ ثقة من شيوخ مسلم.\nومن طريقه أخرجه الإسماعيلي في (مستخرجه)؛ كما في (فتح الباري) (١٣ / ٣٣٩)؛ لكن وقع فيه (حسان) بالنون بدل الباء؛ وهو خطأ مطبعي.\nقلت: فهؤلاء خمسة ثقات اتفقوا على رواية الحديث عن عبد الوارث بن سعيد دون الزيادة، وهذا مما يلقي اليقين في القلب على شذوذها وخطأ من زادها في إسناد ابن حبان عن ابن خزيمة، ولعل مما يؤكد ما ذكرت: أن ابن خزيمة أعرض عن إيرادها في «صحيحه» إلى رواية أبي معمر الخالية منها كما تقدم.\nمن أجل ذلك؛ جزم ابن القيم ﵀ بنقي ما تضمنته هذه الزيادة؛ فقال في «زاد المعاد»:\n«وأما الركعتان قبل المغرب؛ فإنه لم ينقل عنه؟ أنه كان يصليهما، وصح عنه أنه أقَرَّ أصحابه عليهما. . .» .\nوذكر نحوه الحافظ ابن حجر في «الفتح» (٢ / ١٠٨) .\nوقد غفل عن هذا كله المعلق على «الزاد»؛ فإنه قال في حديث ابن حبان:","vol":"12","page":375},{"text":"«وإسناده صحيح» ! وما أُتي إلا من التقليد، وعدم التحقيق!\nومثل هذا الحديث في الشذوذ - بل النكارة - ما تقدم (٢١٣٩) بلفظ:\n«بين كل أذانين صلاة إلا المغرب» !\nثم تأكدت من السقط المشار إليه، فراجع «الصحيحة» بالرقم المشار إليه الطبعة الجديدة سنة (١٤١٥) .\nوقد تبين لي أن في إسناد «الموارد» سقطًا أيضًا، وهو قول عبد الصمد أيضًا حدثني أبي. . . أي: أن صواب الإسناد هكذا:\n«. . حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث: حدثنا أبي: حدثني أبي: حدثنا حسين المعلم. . .» إلخ.\nهكذا هو في «الإحسان» في كل من الطبعتين: طبعة بيروت وطبعة عمان. فاتصل الإسناد وزالت علة الانقطاع، ومن الغريب أن هذا الانقطاع في «قيام الليل» أيضًا!\nوبالجملة، فإذا صح هذا الاتصال، فتكون العلة القادحة هي الشذوذ ومخالفة الثقات، وخفي ذلك على مُخَرِّج طبعة عمان من «الإحسان»؛ فصح إسناده، بل وعزاه للبخاري وغيره! وهو عنده من قوله؟ بلفظ الأمر المتقدم، وبلفظ:\n«بين كل أذانين صلاة» .\nوهما مخرجان في «صحيح أبي داود» (١١٦١، ١١٦٣) .\nوباللفظ الثاني أخرجه ابن خزيمة أيضًا (١٢٨٧)، وابن حبان أيضًا (٣ /","vol":"12","page":376},{"text":"٤٨ / ١٥٥٧ - ١٥٦٠)، وزادا في رواية عقبه:\n«وكان ابن بريدة يصلي قبل المغرب ركعتين» .\nقلت: وإسناده صحيح. فهذا هو الصواب في هذه الزيادة: أنها من فعل ابن بريدة، أدرجها الراوي في الحديث ورفعه!\n<span data-type=\"title\" id=toc-5684>٥٦٦٣ </span>- (إن السُّوْرَ الذي ذَكَرَهُ الله في القرآنِ: ﴿فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ﴾؛ هو السور الشرقي: (يعني: مسجدَ بيتِ المقدس)؛ باطنُه المسجد، وظاهره وادي جهنم) .\nموقوف باطل. أخرجه ابن جرير في «التفسير» (٢٧ / ١٣٠)، والحاكم (٤ / ٦٠١) من طريق سعيد بن عبد العزيز عن عطية بن قيس عن أبي العوام مؤذن بيت المقدس قال: سمعت عبد الله بن عمرو ﵁ يقول:. . . فذكره موقوفًا عليه. وقال الحاكم:\n«صحيح الإسناد» ! ووافقه الذهبي!\nوأقول: سعيد بن عبد العزيز هو التنوخي؛ مع ثقته وإمامته كان قد اختلط في آخر عمره؛ كما في «التقريب»، فإن سلم من اختلاطه؛ ففوقه أبو العوام؛ ولم أعرفه، وقد ذكر الذهبي في «المقتنى في الكنى»:\n«أبو العوام. عن معاذ بن جبل، وعنه روح بن عائذ.\nأبو العوام. عن عبادة بن الصامت. كأنه الذي قبله، روى عنه زياد بن أبي سودة» .","vol":"12","page":377},{"text":"قلت: ويلقى في النفس أن اسمه بلال إن كان حفظه الراوي عنه، وهو محمد ابن ميمون قال: عن بلال بن عبد الله مؤذن بيت المقدس قال:\nرأيت عبادة بن الصامت ﵁ في مسجد بيت المقدس مستقبل الشرق أو السور - أنا أشك - وهو يبكي، وهو يتلو هذه الآية ﴿فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ﴾، ثم قال:\n«ها هنا أرانا رسول الله؟ جهنم» .\nأخرجه الحاكم (٢ / ٤٧٨) وقال:\n«صحيح الإسناد» ! ورده الذهبي بقوله:\n«قلت: بل منكر، وآخره باطل؛ لأنه ما اجتمع عبادة برسول الله؟ هناك. ثم من هو ابن ميمون وشيخه؟ ! وفي «نسخة أبي مسهر»: عن سعيد عن زياد بن أبي سودة قال:\nرؤي عبادة على سور بيت المقدس يبكي، وقال:\nمن ها هنا أخبرنا رسول الله؟ [أنه] رأى جهنم.\nفهذا المرسل أجود» .\nقلت: زياد بن أبي سودة تابعي ثقة؛ لكن الراوي عنه سعيد هو ابن عبد العزيز نفسه، فالله أعلم هل هذا من سماعه قبل الاختلاط أم بعده.\nومحمد بن ميمون؛ هذا قال فيه ابن أبي حاتم عن أبيه:\n«مجهول» .","vol":"12","page":378},{"text":"وأخرج ابن جرير أيضًا وعبد بن حميد؛ كما في «الدر المنثور» (٥ / ١٧٤) من طريق أبي سنان قال:\nكنت مع علي بن عبد الله بن عباس عند وادي جهنم، فحدث عن أبيه أنه قال: ﴿فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ﴾، فقال:\n«هذا موضع السور عند وادي جهنم» .\nقلت: وهذا إسناد ضعيف؛ علته أبو سنان - واسمه عيسى بن سنان القَسْمَلِي -؛ ليِّن الحديث؛ كما في «التقريب» .\nوبالجملة؛ فهذه الأحاديث - مع ضعف أسانيدها - منكرة من حيث متونها؛ لمخالفتها لما قبل الآية المذكورة وما بعدها؛ قال تعالى في أول سورة الحديد: ﴿يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ * يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُوا وَرَاءكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ﴾ .\nفهذا السياق صريح بأن ضرب السور إنما هو يوم القيامة. وأن (السور) حائط بين الجنة والنار؛ كما رواه ابن جرير عن قتادة وغيره.\nوهو الصحيح؛ كما قال ابن كثير.\nوما أحسن ما قاله الشوكاني في هذه الآثار:\n«ولا يخفاك أن تفسير السُّوْر المكور في القرآن في هذه الآية بهذا السور","vol":"12","page":379},{"text":"الكائن ببيت المقدس فيهمن الإشكال ما لا يدفعه مقال، ولا سيما بعد زيادة قوله: \" باطنه فيه الرحمة \": المسجد؛ فإن هذا غير ما سيقت له الآية، وغير ما دلت عليه، وأين يقع بيت المقدس أو سوره بالنسبة إلى السور الحاجز بين فريقي المؤمنين والمنافقين، وأي معنى لذكر مسجد بيت المقدس ههنا، فإن كان المراد أن الله سبحانه ينزع سور بيت المقدس ويجعله في الدار الآخرة سورًا مضروبًا بين المؤمنين والمنافقين؛ فما معنى تفسير باطن السور وما فيه من الرحمة بالمسجد؟!\nوإن كان المراد أن الله يسوق فريقي المؤمنين والمنافقين إلى بيت المقدس، فيجعل المؤمنين داخل السور في المسجد، ويجعل المنافقين خارجه؛ فهم إذ ذاك على الصراط وفي طريق الجنة وليسوا ببيت المقدس. فإن كان مثل هذا التفسير ثابتًا عن رسول الله - ﷺ - قبلنا وآمنا به، وإلا فلا كرامة ولا قبول \".\n<span data-type=\"title\" id=toc-5685>٥٦٦٤ </span>- (إِن هذه أيام أكل وشرب وذكر الله، فلا تصوموا فيهن إلا صوما في هدي) .\nمنكر بذكر الإستثناء. أخرجه الدارقطني في «سننه» (٢ / ١٨٧ / ٣٥) من طريق سليمان أبي معاذ عن الزهري عن سعيد بن المسيب عن عبد الله بن حذافة السهمي:\nأن رسول الله ﷺ أمره في رهط أن يطوفوا في منى في حجة الوداع يوم النحر فينادوا:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا، آفته سليمان هذا - وهو ابن أرقم _، قال الذهبي في «الكاشف»:\n«متروك» .","vol":"12","page":380},{"text":"وقد تابعه من هو مثله أو قريب منه. وهو مخرج في «الإرواء» (٤ / ١٣٣) .\nوقد خالفهما معمر إسنادا ومتنا:\nفرواه عن الزهري بسنده الصحيح عن رجل من أصحاب النبي لى الله عليه وسلم قال:\nأمر النبي ﷺ عبد الله بن حذافة أن يركب راحلته أيام منى. . . الحديث نحوه، دون الإستثناء. وهو الصحيح.\nرواه الطحاوي وأحمد.\nورواه الحاكم (٣ / ٦٣١) من طريق آخر عن الزهري.\nثم أخرجاه وكذا ابن أبي شيبة في «المصنف» (٤ / ٢١) من طريق أخرى من حديث عبد الله بن حذافة نفسه.\nوإسناده صحيح أيضا.\nوكذلك رواه جمع من الصحابة عن النبي ﷺ، دون الإستثناء.\nالأمر الذي يؤكد نكارة هذه الزيادة في هذا الحديث.\nوقد خرجت بعض طرقه عن أولئك الصحابة في المصدر المشار إليه آنفا برقم (٩٦٣)، وأحدها في (صحيح مسلم) عن كعب بن مالك ﵁.\nلكن معنى الحديث صحيح عندي، لحديث البخاري وغيره عن عائشة وابن عمر قالا:\n«لم يرخص في أيام التشريق أن يصمن، إلا لمن لم يجد الهدي» .","vol":"12","page":381},{"text":"وهو - وإن لم يكن صريحا في الرفع، فهو - في حكم المرفوع عند الجمهور، كما ذكرت في «الإرواء» (٤ / ١٣٢ - ١٣٣)، وهو الذي اختاره ابن جرير الطبري، بل إنه استصوب أنه لا يجوز أن يصوم غيرها، لأنه قبل إحرامه بالحج إنما يكون معتمرا وليس متمتعا بالعمرة إلى الحج، والله ﷿ يقول: (فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي)، وإذا صامها بعد فراغه من مناسكه، فلم يصمها في الحج، وذلك خلاف قوله تعالى في تمام الآية: (فمن لم يجد فصيام ثلاثة أيام في الحج. .) . فرجع كلامه، فإنه قوي رصين.\nويؤيده - في رأيي - أنها لا تنطبق إلا على من لم يجد الهدي يوم وجوبه، وهو يوم النحر، وأما قبل ذلك بأيام كثيرة أو قليلة، فلا عبرة بذلك، لأنه إن صام فيها، فمن الممكن أن يجده من بعد، فيجب عليه الهدي، ويذهب ما قدمه من الصيام، وما مثل هذا إلا مثل رجل معسر صام ثلاثة أيام ينوي بصومهن كفارة يمين، ليمين يريد أن يحلف بها ويخنث فيها، وذلك ما لا خلاف فيه أنه غير مجزئ من كفارة إن حلف بها بعد الصوم فحنث. إلى غير ذلك من الأمثلة التي ساقها ابن جرير في تأييده لما استصوبه من الحكم، فراجعه، فإنه قيم نفيس.\nومنه تعلم أنه لا وجه لوقف الشوكاني في «السيل الجرار» (١ / ٢٢١ - ٢٢٢) عن الأخذ بجواز صيام الأيام الثلاثة للمتمتع لتردده بين أن تكون الآية المتقدمة عامة خصصت بأحاديث النهي عن صيام أيام التشريق نهيا عاما في الأحاديث المشار إليها آنفا، أو أن تكون هذه الأحاديث مخصصة بالآية! قال:\n«ولا ينتهض لنسخ النهي عن صيامها: ما ورد عن بعض الصحابة» .\nيشير إلى أثر عائشة وابن عمر المتقدمين، وقد عرفت أنهما في حكم المرفوع.","vol":"12","page":382},{"text":"وأنهما في معنى الآية، فهي المخصصة لأحاديث النهي عن صيامها. ثم قال:\n«نعم، إن صح ما رواه الطحاوي والدارقطني والحاكم عن عبد الله بن حذافة مرفوعا: «إن هذه أيام أكل. . .» (الحديث)، كان هو المخصص لما ورد من النهي عن صومها» .\nفأقول: قد عرفت أن الحديث لا يصح، وأننا في غنية عنه بالأثر المشار إليه والآية.\nوإن مما يجب التنبيه عليه: أن عزوه حديث الترجمة للطحاوي والحاكم خطأ فاحش، لأنه عندهما دون الزيادة المنكرة، كما تقدم بيانه في أثناء التخريج، وكأنه اعتمد فيه على السيوطي، فإنه كذلك عزاه في «الجامع الكبير» ! وهو من أوهامه ﵀. وزاد المعلق على «السيل» وهما آخر أفحش من الأول، فإنه علق على الحديث بقوله:\n«يراجع مستدرك الحاكم في معنى الحديث ٤٣٤ / ١» .\nولدى الرجوع إلى الفحة التي أشار إليها لم نجد فيها ما ذكر، بل فيها حديثان من الأحاديث الصحيحة التي سبقت الإشارة إليها وذكرنا بعضها وليس فيها كلها الإستثناء المذكور في هذا الحديث المنكر، فهي مبطلة للمعنى الذي ادعاه لو تنبه!\n<span data-type=\"title\" id=toc-5686>٥٦٦٥ </span>- (إذا عطس الرجل والإمام يخطب يوم الجمعة، فيشمته) .\nضعيف جدا. أخرجه الشافعي في «الأم» (١ / ١٨٠)، ومن طريقه البيهقي (٣ / ٢٢٣): أخبرنا إبراهيم بن محمد عن هشام عن الحسن عن النبي ﷺ به. وقال البيهقي:","vol":"12","page":383},{"text":"«هذا مرسل» .\nقلت: هذا إعلال قاصرجدا، فإنما يكفي مثله في إسناد رجاله ثقات، وليس الأمر كذلك هنا، فإن إبراهيم بن محمد هذا - وهو ابن يحيى الأسلمي المدني - ضعيف جدا، وقد قال الحافظ فيه:\n«متروك» .\nومن الغريب: أن الإمام الشافعي ﵀ بنى على هذا الحديث حكما، فقال قبله:\n«ولو عطس رجل يوم الجمعة، فشمته رجل، رجوت أن يسعه، لأن التشميت سنة» ! ثم ساق الحديث!\nوأغرب من ذلك أنه قال قبل ما سبق:\n«ولو سلم رجل على رجل يوم الجمعة، كرهت ذلك له، ورأيت أن يرد عليه بعضهم، لأن رد السلام فرض» !\nففرق الإمام هنا بين إلقاء السلام وتشميت العاطس، فكره الأول دون الآخر، مع أنهما كليهما سنة إن لم نقل واجب، للأحاديث المعروفة، ومنها قوله ﷺ:\n«حق المسلم على المسلم ست: إذا لقيته فسلم عليه. . . وإذا عطس فحمد الله فشمته. . .» . الحديث، رواه مسلم في «صحيحه» (٧ / ٣) وفي رواية:\n«خمس تجب للمسلم على أخيه: رد السلام وتشميت العاطس. . .» .\nفالتفريق المذكور غير ظاهر عندي، فإما أن يقال بكراهة كل منهما أو بالجواز،","vol":"12","page":384},{"text":"وبكل منهما قال بعض السلف، وقد ساق عنهم ابن أبي شيبة (٢ / ١٢٠ - ١٢١)، وعبد الرزاق (٣ / ٢٢٦ - ٢٢٨) .\nوالذي يترجح عندي - والله أعلم - الأول، لأنه إذا كان قول القائل (أنصت) لغوا - كما في الحديث الصحيح، مع أنه داخل في الأدلة العامة في الأمر بالمعروف _، فبالأولى أن لا يشمت العاطس ولا يرد السلام، لما يترتب من التشويش على الحاضرين بسبب الرد والتشميت. وهذا ظاهر لا يخفى على أحد إن شاء الله تعالى.\nبل أرى عدم إلقاء السلام على المستمعين سدا للذريعة، لأن أكثرهم لا يعلم أنه يجوز الرد إشارة باليد أو الرأس - كما يفعل المصلي - فيرد باللفظ، لأنه لا يجد في نفسه ما يمنعه من ذلك، بخلاف ما لو كان في الصلاة، فإنه لا يرد، لحرمة الصلاة، بل إن أكثرهم لا يرد فيها ولو بالإشارة مع ورود ذلك في السنة! فتأمل.\nوهنا سؤال يطرح نفسه _كما يقولون اليوم_: فإن سلم الداخل والخطيب يخطب يوم الجمعة، فهل يرد إشارة؟ فأقول أيضا: لا. وذلك لأن الرد هذا يفتح باب إلقاء السلام من الداخل، وهذا مرجوح كما بينا.\nثم رأيت في «المجموع» للنووي (٤ / ٥٢٣ - ٥٢٤) عن الشافعية ما يوافق الذي رجحته، فليراجعه من شاء، وانظر من أجل العطاس كلام ابن دقيق في «الفتح» (١٠ / ٦٠٦)، فإنه يوافق ما ذكرنا. والله أعلم.\n<span data-type=\"title\" id=toc-5687>٥٦٦٦ </span>- (تقبل الله منا ومنك. في العيد) .\nضعيف جدا. أخرجه ابن عدي في «الكامل» (٦ / ٢٢٤٧)، ومن طريقه البيهقي في «السنن الكبرى» (٣ / ٣١٩)، وأبو بكر الأزدي الموصلي في","vol":"12","page":385},{"text":"«حديثه» (ق٣ / ٢) عن محمد بن إبراهيم الشامي: ثنا بقية عن ثور عن خالد بن معدان عن واثلة بن الأسقع قال:\nلقيت النبي ﷺ في يوم عيد، فقلت: يا رسول الله! تقبل الله منا ومنك.\nقال:\n«نعم تقبل الله. . .» وقال ابن عدي:\n«هذا منكر، لا أعلم يرويه عن بقية غير محمد بن إبراهيم هذا، وهو منكر الحديث، وعامة أحاديثه غير محفوطة» .\nقلت: وقد خالفه سندا ومتنا: نعيم بن حماد وحيوة بن شريح، فقالا:\nثنا بقية عن حبيب بن عمر الأنصاري عن أبيه قال:\nلقيت واثلة بن الأسقع في يوم عيد. . . الحديث بتمامه إلا أنهما أوقفاه.\nأخرجه المحاملي في «كتاب صلاة العيدين» (٢ / ١٣٩ / ٢)، وزاهر بن طاهر الشحامي في «تحفة العيد» (١٩٧ / ١) .\nوهذا مع وقفه لا يصح، حبيب هذا، قال الدارقطني:\n«مجهول» . وكذا قال أبو حاتم، وزاد:\n«ضعيف الحديث، ولم يرو عنه غير بقية» .\nومع تفرد بقية عنه، أورده ابن حبان في «الثقات» (٦ / ١٨٣) !\nولذلك، قال البيهقي بعد أن اشار إلى هذا الموقوف:","vol":"12","page":386},{"text":"«ولا أراه محفوظا» .\nلكن قد ثبت ذلك من طريق أخرى قوية: أن الصحابة كانوا إذا التقوا يو العيد يقول بعضهم لبعض:\n«تقبل الله منا ومنك» .\nأخرجه المحاملى وغيره، وقد سقت إسناده وبينت صلاحه في آخر الجزء الثاني من «تمام المنة في التعليق على فقه السنة» التحقيق الثاني.\n<span data-type=\"title\" id=toc-5688>٥٦٦٧ </span>- (من لقي أخاه عند الإنصراف من الجمعة، فليقل: يقبل الله منا ومنك، فإنها فريضة أديتموها إلى ربكم ﷿) .\nموضوع. أخرجه أبو نعيم في «أخبار أصبهان» (٢ / ٣٩) من طريق نهشل ابن سعيد الورداني (الأصل: الدارمي) عن الضحاك بن مزاحم عن ابن عباس مرفوعا.\nقلت: وهذا موضوع، آفته نهشل هذا، قال أبو داود الطيالسي وإسحاق بن راهويه:\n«كذاب» . وقال الحاكم:\n«روى عن الضحاك المعضلات» . وقال أبو سعيد النقاش:\n«روى عن الضحاك الموضوعات» .\nقلت: وهذا منها كما ترى. وقال ابن حبان (٣ / ٥٢):\n«كان ممن يروي عن الثقات ما ليس من أحاديثهم، لا يحل كتابة حديثه إلا","vol":"12","page":387},{"text":"على جهة التعجب، كان إسحاق بن إبراهيم الحنظلي يرميه بالكذب» .\nوالضحاك، لم يسمع من ابن عباس.\nوالحديث، مما فات السيوطي في «الجامع الكبير»، ثم المناوي في «الجامع الأزهر»، فلم يورداه! مصداقا للمثل السائر: (كم ترك الأول للآخر) . وعزاه السخاوي في «المقاصد الحسنة» (ص١٦٧) للديلمي عن ابن عباس، وسكت عليه فأساء! وأما ابن الدبيع، فقد أحسن بحذفه وعدم ذكره إياه مطلقا في «تمييز الطيب من الحبيث» .\n<span data-type=\"title\" id=toc-5689>٥٦٦٨ </span>- (علموا نساءكم سورة (الواقعة)، فإنها سورة الغنى) .\nضعيف. أخرجه الديلمي في «مسند الفردوس» (ص٢٦٨ - مصورة الجامعة الإسلامية) عن علي بن الحسين بن حبيب: حدثنا موسى بن فرقد البصري عن أنس مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم، فيه جماعة لم أجد لهم ترجمة، منهم موسى هذا، والراوي عنه.","vol":"12","page":388},{"text":"<span data-type=\"title\" id=toc-5690>٥٦٦٩ </span>- (فاتحة الكتاب تعدل بثلثي القرآن) .\nضعيف جدا. أخرجه عبد بن حميد في «المنتخب من المسند» (ق٩٤ / ١) من طريق زائدة عن أبان عن شهر عن ابن عباس رفعه إلى النبي ﷺ.\nقلت: وهذا إسناد ضعيف جدا، آفته أبان هذا - وهو ابن أبي عياش البصري - وهو متروك متهم.","vol":"12","page":388},{"text":"وشهر: هو ابن حوشب، وهو ضعيف.\nوالحديث، رمز لضعفه السيوطي في «الجامع الصغير»، وقد ذكرنا مرارا أن رموزه لا يوثق بها، لأسباب ذكرتها في مقدمة «ضعيف الجامع» (وصحيح الجامع» . وبيض له المناوي في شرحيه: «الفيض» و«التيسير»، وكأنه لم يقف على إسناده، وكذلك كنت فلعت لما قسمت «الجامع» إلى القسمين المذكورين، ولكنني كنت قد ضعفته، ناظرا إلى نكارة معناه، والآن وقد وقفت على إسناده وتبين أنه ضعيف جدا، فيضاف هذا المصدر إلى هناك مع لفظة (جدا) .\nواعلم أن هذا الحجيث مما تفرد به «الجامع الصغير» دون «الجامع الكبير» ! ومما لم يستدركه المناوي في «الجامع الأزهر» .\n<span data-type=\"title\" id=toc-5691>٥٦٧٠ </span>- (شد حقوك ولو بعقال. وفي رواية: بصرار) .\nضعيف. أخرجه العقيلي في «الضعفاء» (٣ / ٣١٤)، والديلمي في «مسند الفردوس» (٢٢٦) - والرواية الأخرى له_ من طريق يحيى بن راشد قال:\nحدثنا محمد بن حمران قال: حدثنا عمارة بن أبي المطراف عن يزيد بن أبي مريم السلولي عن أبيه قال: سمعت النبي ﷺ يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف، أورده العقيلي في ترجمة عمارة هذا، وقال:\n«لا يتابع على حديثه، ولا يعرف إلا به» .\nومنه قال الذهبي في «الميزان» - وتبعه الحافظ في «اللسان» _:\n«لا يعرف» .\nثم ساقه العقيلي بإسناده عن قتادة قال: قال عمر بن الخطاب:","vol":"12","page":389},{"text":"«ليشد أحدكم حقوه ولو بعقال» . وقال العقيلي:\n«هذا أولى» . وأقره الحافظ.\nقلت: وهو منقطع بين قتادة وعمر، فهو غير صحيح لا مرفوعا ولا موقوفا، ومع ذلك، أورده الدكتور القلعجي في فهرس الأحاديث الصحيحة الذي وضعه في آخر كتاب «ضعفاء العقيلي» (ص ٥١٩)، وأورجه فيه باللفظ الموقوف، وكأنه توهم صحته من قول العقيلي فيه: (هذا أولى) ! ! له من مثله نماذج أخرى، وذكرت أحدها في مكان آخر متقدم.\nوالحديث، أورده السيوطي في «الجامع الكبير» من رواية الديلمي فقط.\n<span data-type=\"title\" id=toc-5692>٥٦٧١ </span>- (يا أنس! لباس الملائكة إلى أنصاف سوقها) .\nموضوع. أخرجه العقيلي في «الضعفاء» (٣ / ٤٥٣ - بيروت) من طريق الفضل بن حرب البجلي: حدثنا عبد الرحمن بن بديل عن أبيه عن أنس بن مالك مرفوعا. ذكره في ترجمة الفضل هذا، وقال فيه:\n«مجهول بالنقل، حديثه غير محفوظ، لا يعرف إلا به» .\nوالحديث أورده ابن الجوزي في «الموضوعات» (٣ / ٥٠) من طريق العقيلي، وقال:\n«هذا حديث موضوع على رسول الله ﷺ، قال يحيى: عبد الرحمن بن بديل ضعيف. وقال ابن حبان: يروي عن الثقات ما ليس يشبه حديث الأثبات. قال العقيلي: وحديث الفضل بن حرب غير محفوظ» .\nوتعقبه السيوطي في «اللآلي» (٢ / ٢٦٥) وابن عراق في «تنزيه الشريعة»","vol":"12","page":390},{"text":"(٢ / ٢٧٤) بأن عبد الرحمن هذا أوثق، وبأن له شاهدا من حديث عبد الله بن عمرو. ولم يتعرضا بجواب عن العلة الأخرى وهى جهالة الفضل! وقد قال فيه الذهبي:\n(لا يعرف) وأقره الحافظ.\nفهو علة الحديث، وهذا وحده وإن كان لا يكفي للحكم على الحديث بالوضع من حيث إسناده، فإن ابن الجوزى وغيره من النقاد ينظرون إلى المتن وما فيه من نكارة، فبإجتماع الأمرين - ضعف الإسناد ونكارة المتن - يحكمون على الحديث بالوضع أو البطلان، وهذا مما يلاحظه الباحث كثيرا فى كلامهم على الأحاديث.\nوأما الشاهد الذى أشار إليه السيوطي، فالقول فيه كالقول فى هذا، من حيث إنه ضعيف السند منكر المتن، وقد تقدم تخريجه والكلام عليه برقم (١٦٣٥) .\nوفى الحديث علة أخرى، وهى أنه قد جاء بإسناد أخر صحيح عن أنس مرفوعا بلفظ:\n«الإزار إلى نصف الساق. . . . .» الحديث، وليس فيه ذكر الملائكة.\nوهو مخرج فى \" الصحيحة \" (١٧٦٥)\nفثبت بطلان حديث الترجمة، وقد جزم الشوكاني فى \" \" الفوائد \" \" (١٩٢)\nبوضعه.\nوإن من طامات الدكتور القلعجى وجهالاته: أنه ذكره فى جملة الأحاديث الصحيحة التى فهرسها فى أخر «ضعفاء العقيلي» (٥٢٥) ! والله المستعان، ولا حول ولا قوة إلا بالله","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-5693>٥٦٧٢ </span>- (غط رأسك من الناس، وإن لم تجد إلا خيطا)\nموضوع. أخرجه العقيلي فى \" الضعفاء \" (ص٢٤٩ - الظاهرية) ومن طريقه ابن الجوزي فى \" الأحاديث الواهية \" (٢ / ١٩١- ١٩٢) من طريق عبد الصمد بن سليمان عن عبد الحميد بن يحي، وقال فيه:\n\" \" مجهول لا يتابع على حديث هذا، ولا يعرف بغير هذا الإسناد من وجه يثبت \" \". وقال ابن الجوزي:\n\" هذا حديث لا أصل له، قال العقيلي. . . . \" فذكره.\nقلت: عليه ملاحظتان:\nالأولى أن كان الأولى أن يورد الحديث فى كتابه الأخر \" الموضوعات \"، لأنه الأليق بما لا أصل له كما هو ظاهر، وله من مثل هذا النوع كثير!\nوالأخرى: أن إعلاله بالراوى عن عبد الحميد أولى، وما روى عنه غيره كما قال الذهبى، وهو عبد الصمد بن سليمان الأرزرق فإنه واه جدا، قال البخاري فى \" التاريخ الكبير \" و\" الصغير \":\n(منكر الحديث)\nوكذا قال أبو حاتم. والدارقطنى:\n\" متروك \"","vol":"12","page":392},{"text":"والحديث مع كونه فى \" ضعفاء العقيلي \" الذى نشره القلعجي، فقد نجا من جوره الذى تجلى فى فهرسيه اللذين وضعهما فى أخره، فإنه لم يورده فى \" الصحيحة \" ولا فى \" الضعيفة \" وفى كل منهما ما هو من حق الأخر عند أهل العلم، والحديثان المتقدمان أقرب مثال مما أورده فى \" الصحيحة \"، وكان الأولى به أن يوردهما فى \" الضعيفة \" لو كان أهلا للتعليق والتحقيق! ! وأما من أورده من الأحاديث الصحيحة فى \" الضعيفة \" ففيهما مما هو متفق على صحته الشىء الكثير، وقد كنت ذكرت مثالين منها فيما تقدم، وأذكر الأن مثالين أخرين:\nالأول: (أختصمت الجنة والنار. . .) الحديث.\nرواه البخارى وغيره، كما فى \" الجامع الكبير \" (٧٨٧) وغيره.\nوالأخر: (إذا اشتد الحر، فأبردوا بالظهر. . . .) الحديث.\nمتفق عليه من حديث أبى هريرة وأبى ذر وابن عمر، كما فى \" صحيح الجامع \" (٣٣٦ـ٣٣٧) وغيره.\n<span data-type=\"title\" id=toc-5694>٥٦٧٣ </span>- (يا عائشة! اهجري المعاصي، فإنها أفضل من الهجرة، وحافظي على الصلاة، فإنها أفضل من الجهاد) .\nمنكر. أخرجه العقيلي فى \" الضعفاء \" (٤ / ١٤٩) من طريق محمد بن يحيى بن يسار المدينى - مولى عبد الله بن مسعود - قال: حدثنى حسين بن صدقة بن يسار الأنصاري قال: حدثني المقبري عن أبيه عن أبى هريرة مرفوعا.\nذكره فى ترجمة المديني هذا، وقال فيه:\n(مجهول بالنقل. وحسين بن صدقة نحوه. وحديثه غير محفوظ)","vol":"12","page":393},{"text":"وذكر معنى هذا الذهبي فى \" الميزان \" وأشار إلى حديثه هذا، وقال: (منكر)\nووافقه ابن حجر فى \" اللسان \"\nوأما الدكتور القلعجي، فخالفهما كعادته، لجهله المطبق بهذا العلم، فذكره فى الأحاديث الصحيحة التى فهرسها فى أخر \" الضعفاء \" (٥٢٥) ! !\n<span data-type=\"title\" id=toc-5695>٥٦٧٤ </span>- (من دعي إلى سلطان، فلم يجب، فهو ظالم، لا حق له) .\nضعيف. أخرجه الطبراني فى \" المعجم الكبير \" (٧ / ٢٧٢ / ٦٩٣٩) من طريق شاهين أبى حازم: ثنا روح بن عطاء بن أبي ميمونة عن أبيه عن الحسن عن سمرة مرفوعا\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: الإنقطاع، فإن الحسن - وهو البصري - وإن كان قد سمع فى الجملة من سمرة - وهو بن جندب ـ، فقد كان مدلسا وقد عنعنه.\nالثانية: روح بن عطاء، ضعفه ابن معين وغيره. وقال أحمد:\n&lt;&lt;منكر الحديث &gt;&gt; وذكره ابن حبان فى \" الثقات \"، وقال: (كان يخطىء) وقال ابن عدي فى \" الكامل \" (٣ / ١٠٠١ـ ١٠٠٢) - وقد طول ترجمته -: \" وما أرى برواياته بأسا \"","vol":"12","page":394},{"text":"الثالثة: شاهين - وهو ابن حيان أخو فهد ـ، قال ابن أبى حاتم عن أبيه: \" ضعيف الحديث \". وقال الازدي: \" منكر الحديث \"\nوأما ابن حبان فذكره فى \" الثقات \" (٨ / ٣١٤)\nثم وجدت له علة أخرى، وهى الإرسال، فقد رواه ابن أبى حاتم بسنده عن مبارك: حدثنا الحسن قال:\nكان الرجل إذا كان بينه وبين الرجل منازعة، فدعي إلى النبى ﷺ، أعرض، وقال «انطلق إلى فلان» فأنزل الله هذه الأية فقال ﷺ:. . . . فذكره نحوه\nوكذا رواه عبد بن حميد وابن المنذر، كما فى \" الدر \" (٥ / ٥٤)، وقال ابن كثير عقب رواية أبى حاتم - وقد اختصرت منها -:\n\" وهذا حديث غريب، وهو مرسل \"\nقلت: وهذا أصح\nوالحديث، مما صححه الرفاعي فى \" مختصره \" (٣ / ١٦٥) ! واتبعه الصابوني (٢ / ٦١٣) ! كفى الله شرهم وجهلهم من ابتلي بقراءة (مختصريهما)\nثم رأيت الحديث فى \" كشف الأستار \" (٢ / ١٢٨ـ١٢٩): حدثنا رجاء ابن محمد السقطي: ثنا رجل - قد سماه، ذهب عني أسمه: ثنا روح بن عطاء ابن أبى ميمونة به، إلا أنه قال: (عمران بن حصين) مكان: (سمرة) ! وقال البزار:","vol":"12","page":395},{"text":"\" لا نعلم أحد يرويه عن البنى ﷺ متصل الإسناد إلا من هذا الوجه عن عمران، وقد رواه غيرواحد عن الحسن، وأسنده روح، وهو لين الحديث \"\nقلت: والراوى عنه ضعيف أيضا، وهو شاهين أبو حازم، وقد نسي البزار أسمه.\nوبالجملة، فالحديث ضعيف مسندا ومرسلا.\n<span data-type=\"title\" id=toc-5696>٥٦٧٥ </span>- (كنا زمان رسول الله ﷺ، وقليل ما نجد الطعام، فإذا نحن وجدناه، لم يكن لنا مناديل، إلا أكفنا وسواعدنا وأقدامنا، ثم نصلي ولا نتوضأ)\nضعيف. أخرجه ابن ماجه (٣٢٨٢) من طريق عبد الله بن وهب عن محمد بن أبي يحيىعن أبيه عن سعيد بن الحارث عن جابر بن عبد الله قال:. . . . . فذكره. وقال:\n\" غريب \"\nوأخرجه البخاري (٥٤٥٧) من طريق إبراهيم بن المنذر قال: حدثني محمد ابن فليح قال: حدثني أبى:. . . . فذكره.\nقلت: ومحمد بن أبى يحيى هو ابن فليح، لأن فليحا يكنى أبا يحيى، وهو معروف بالرواية عن سعيد بن الحارث، وبهذا جزم أبو نعيم فى \" المستخرج \"، كما فى \" الفتح \" (٩ / ٥٧٩)، وقال:\n(وقال غيره: هو محمد بن أبي يحيى الأسلمي والد إبراهيم شيخ الشافعي، واسم أبى يحيى سمعان، وكأن الحامل على ذلك كون ابن وهب يروى عن فليح","vol":"12","page":396},{"text":"نفسه، فاستبعد قائل ذلك أن يروي عن ابنه محمد بن فليح عنه، ولا عجب فى ذلك. والذى ترجح عندي الأول، فإن لفظهما واحد) .\nقلت: ولعل الحافظ يشير بقوله \" غيره \" إلى الحافظ المزي، فإنه ساق الحديث فى ترجمة (سمعان أبى يحيى الأسلمي) من \" التهذيب \" (١٢ / ١٣٧ - ١٣٩) فإذا ثبت أنه الأول، فينبغي أن نعرف حالهما، وما قاله العلماء النقاد فيهما، وبخاصة والد محمد، فإن فيهما كلاما كثيرا مع كونهما من رجال الشيخين:\nأما فليح - وابن سليمان المدني الأسلمي ـ، فقال ابن معين:\n\" ضعيف \"، وفى رواية:\n\" ليس بالقوي \". وكذا قال النسائي، وقال مرة:\n\" ضعيف \"\nوكذا قال ابن المديني. وقال أبو داود:\n\" ليس بشىء \". وقال الحاكم أبو أحمد:\n\" ليس بالمتين عندهم \".\nومشاه غيرهم، كالعقيلي وابن عدي، ولم يأت الحافظ ابن حجر فى \" مقدمة الفتح \" فى الدفاع عنه بشىء ينفع فى تقوية أمره، بل ظاهر كلامه يميل إلى تضعيفه، فقد قال (ص٤٣٥):","vol":"12","page":397},{"text":"(احتج به البخاري، وروى له مسلم حديثا واحدا، وهو حديث الإفك، وضعفه يحيى بن معين والنسائي وأبو داود. وقال الساجي: هو من أهل الصدق، وكان يهم. وقال الدارقطني: مختلف فيه، ولا بأس به. وقال ابن عدي: له أحاديث صالحة مستقيمة وغرائب، وهو عندي لا بأس به. (قال الحافظ):\nقلت: لم يعتمد عليه البخاري اعتماده على مالك وابن عيينة وأضرابهما، وإنما أخرج له أحاديث أكثرها فى المناقب، وبعضها فى الرقاق)\nويؤيد ما ذكرته: أنه قال فيه فى \" التقريب \"\n\" صدوق كثير الخطأ \"\nوأصرح منه قوله فى \" الفوائد \" (١١٨) - وقد ساق له حديثا أخر ـ:\n(قلت: فليح، لا يحتج بما تفرد به) .\nوكذلك ضعفه من قبله الحافظ الذهبي، لإاورده فى كتابه \" الضعفاء \"، وقال:\n\" قال ابن معين وأبو حاتم والنسائي: ليس بالقوي \".\nوكذا قال فى \" الكاشف \"\nومثله أو قريب منه: ابنه محمد، قال ابن معين:\n\" فليح، ليس بثقة، ولا ابنه \". وقال ابن أي حاتم:\n\" قال أبي: كان ابن معين يحمل على محمد. قلت: فما قولك فيه؟ قال: ما به بأس، ليس بذاك القوي \"\nووثقه ابن حبان والدارقطني.","vol":"12","page":398},{"text":"ولم يزد الحافظ فى \" المقدمة \" على هذا شيئأ. وقال الحافظ فى \" التقريب \": \" صدوق يهم \". وقال الذهبي فى \" الكاشف \":\n\" لينه ابن معين \". ولم يزد. وقال فى ط الضعفاء \":\n\" ثقة. قال أبو حاتم: ليس بذاك القوي. وقال ابن معين: ليس بثقة ولا أبو هـ \".\nقلت: ومن المحتمل أن يكون ضعفه بسبب أبيه، فإن المضعفين له أكثر بكثير من الموثقين، ولعله لذلك استغرب ابن ماجة هذا الحديث، فلا تطمئن النفس بعد ذلك لحديثه إلا إذا توبع، وهيهات!\nبل قد جاء الحديث من طرق أخرى عن جابر فى ترك الوضوء من ما مسته النار، وليس فيها هذا الذي فى حديث فليح من المناديل!\n<span data-type=\"title\" id=toc-5697>٥٦٧٦ </span>- (\" السَّجل \": كاتب كان للنبي ﷺ) .\nمنكر. روي من حديث ابن عباس وابن عمر.\n١ - أما حديث ابن عباس، فيرويه عمرو بن مالك النكري عن أبى الجوزاء عنه.\nوله عن النكري طريقان:\nالأولى: يحيى بن عمرو بن مالك النكري عن أبيه به.\nأخرجه العقيلي فى \" الضعفاء \" (٤ / ٤٢٠)، وابن عدي فى \" الكامل \" (٧ / ٢٦٦٢)، والطبراني فى \" المعجم الكبير \" (١٢٧٩٠)، والبيهقي فى \" السنن","vol":"12","page":399},{"text":"الكبرى \" (١٠ / ١٢٦) . وضعفه العقيلي بقوله فى يحيى: \" لا يتابع على حديثه \". وروي عن يحيى بن معين أنه قال فيه: \" ضعيف \"\nوكذلك رواه ابن عدي عنه وعن النسائي. وضعف الحديث أيضا بقوله:\n\" ليس بمحفوظ \". وقال الذهبي:\n\" ضعفه أبو داود وغيره، ورماه حماد بن زيد بالكذب \".\nثم ساق له مناكير، هذا أحدها.\nوالأخرى: يزيد بن كعب عن عمرو بن مالك به.\nأخرجه أبو داود (٢٩٣٥)، ومن طريقه البيهقي، والنسائي فى \" التفسير \" من الكبرى - كما فى \" تحفة المزي \" (٤ / ٣٦٦) -، كلاهما عن شيخهما قتيبة ابن سعيد: ثنا نوح بن قيس عنه.\nوتابعه: نصر بن علي قال: ثنا نوح بن قيس به.\nأخرجه ابن جرير الطبري فى \" تفسيره \" (١٧ / ٧٨)\nوفي رواية له: حدثنا نصر بن علي قال: ثنا نوح بن قيس قال: ثنا عمرو بن مالك به نحوه، لم يذكر بينهما يزيد بن كعب. ولفظه:\n(يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ)، قال: كان ابن عباس يقول: \" هو الرجل \".","vol":"12","page":400},{"text":"وهو رواية للنسائي عن قتيبة بن سعيد به؛ لم يذكر يزيد بن كعب أيضا كما\nفي \" التحفة \"؛ لكنه لم يقل نوح بن قيس عنده: (ثنا)؛ وإنما عنعنه، فإن كان\nالتحديث محفوظا عند ابن جرير؛ فهو مختصر جدا ليس فيه ما في حديث\nالترجمة: أن (السجل) كاتب للنبي - ﷺ -. فعلته بهذا اللفظ يزيد بن كعب؛ فإنه\nمجهول؛ كما قال الحافظ في \" التقريب \"، وقد أورده البخاري وابن أبي حاتم في\n\" كتابيهما \" برواية نوح هذا فقط، ولم يذكرا فيه جرحا ولا تعديلا. ولذلك؛ قال\nالذهبي في \" الميزان \":\n\" لا يدري من ذا أصلا، انفرد عنه نوح بن قيس الحداني \".\n٢ - وأما حديث ابن عمر؛ فرواه الخطيب في \" التاريخ \" (٨ / ١٧٥) في\nترجمة حمدان بن سعيد البغدادي حدثهم عن أبن نمير عن عبيد الله عن نافع\nعن ابن عمر قال:\nكان للنبي - ﷺ - كاتب يقال له: (سجل)؛ فأنزل الله تعالى: ﴿يوم نطوي\nالسماء كطي السجل للكتب﴾ . وقال الخطيب:\n\" قال أبو الفتح الأزدي: تفرد به ابن نمير، إن صح \".\nوأقول: أنّى له الصحة وحمدان هذا لايعرف إلا بهذه الرواية! ولذلك؛ قال\nالذهبي في ترجمته من \" الميزان \".\n\" أتى بخبر كذب عن عبيد الله بن عمر عن نافع عن ابن عمر. . . . . \"\nقلت: فذكره.\nوتعقبه الحافظ في \" اللسان \" بقوله:","vol":"12","page":401},{"text":"\" وهذا المتن لا يجوز أن يطلق عليه الكذب؛ فقد رواه النسائي في \" التفسير \"\nوأبو داود في \" السنن \" من طريق أخرى عن ابن عباس. وأما هذه الطريق؛ فتفرد\nبها حمدان؛ لكن لم أر من ضعفه قبل المؤلف \"!\nوأقول فهل رأيت من وثقه؟ ! ألا يكفي أنه مجهول؛ لم تعرفه - وأنت الحافظ -\nإلا في هذه الرواية المنكرة؟ !\nأما حديث ابن عباس؛ فقد سبق أن في الطريق الأولى من اتهم، وفي الطريق\nالأخرى مجهول أيضا.\nولذلك؛ قال الحافظ ابن كثير في \" تفسيره \" عقب حديث ابن عمر:\n\" وهذا منكر جدا من حديث نافع عن ابن عمر؛ لا يصح أصلا، وكذلك ما\nتقدم عن ابن عباس من رواية أبي داود وغيره لايصح أيضا. وقد صرح جماعة من\nالحفاظ بوضعه، وإن كان في \" سنن أبي داود \"، منهم شيخنا الحافظ الكبير أبوالحجاج\nالمزي، وقد أفردت لهذا الحديث جزءا على حدته ولله الحمد.\nوقد تصدى الإمام أبو جعفر بن جرير للإنكار على هذا الحديث ورده أتم رد،\nوقال: \" لا يعرف في الصحابة أحد اسمه (السجل)، وكتاب النبي - ﷺ -\nمعروفون، وليس فيهم أحد اسمه (السجل) \". وصدق ﵀ في ذلك، وهو\nمن أقوى الأدلة على نكارة هذ االحديث، وأما من ذكره في أسماء الصحابة؛ فإنما\nاعتمد على هذا الحديث لا على غيره، والله أعلم.\nوقال ابن القيم في \" تهذيب السنن \" (٤ / ١٩٦ - ١٩٧):\n\" سمعت شيخنا أبا العباس ابن تيمية يقول:","vol":"12","page":402},{"text":"هذا الحديث موضوع، ولا يعرف لرسول الله - ﷺ - كاتب اسمه (السجل)\nقط، وليس في الصحابة من اسمه (السجل)، وكتاب النبي معروفون، لم يكن\nفيهم من يقال له: (السجل) . قال: والآية مكية، ولم يكن لرسول الله كاتب\nبمكة، و(السجل): هو الكتاب المكتوب. واللام في قوله: ﴿للكتب﴾؛ بمعنى\nعلى. والمعنى: نطوي السماء كطي السجل على مافيه من الكتاب. كقوله\nتعالى: ﴿وتله للجبين﴾ (٣٧: ١٠٣) . وقول الشاعر:\n. . . . . . . . . . . . . . . فخر صريعا لليدين والفم\nأي: على اليدين وعلى الفم. والله أعلم \".\nقلت: وتابع هؤلاء الحفاظ النقاد الإمام الشوكاني في تفسيره \" فتح القدير \"\n(٣ / ٤١٨)؛ فإنه نقل كلام ابن كثير المتقدم، وسلم به وارتضاه، وهو حري\nبذلك لما فيه من العلم والتحقيق.\nوكأنه لذلك لم يورد سجلا هذا ابن عبد البر في كتابه \" الاستيعاب في معرفة\nالأصحاب \". وخالف الحافظ ابن حجر كما تقدم النقل عنه من \" اللسان \" في\nتعقبه للذهبي في \" ميزانه \" في حكمه على الحديث بأنه كذب؛ فإنه وإن كان\nليس صريحا في كونه يرى صحته؛ فقد صرح بها في كتابه \" الإصابة \"؛ فإنهم قال\nبعد ذكر حديث ابن عباس وابن عمر:\n\" فهذا الحديث صحيح بهذه الطرق، وغفل من زعم أنه موضوع. نعم؛ ورد ما\nيخالفه. . . . \".\nثم ذكر بعض الآثار في أن (السجل) ملك، وعن ابن عباس ومجاهد:","vol":"12","page":403},{"text":"السجل: الصحيفة.\nقلت: لو صح شئ منها - وبخاصة أثر ابن عباس -؛ لكان دليلا آخر على\nبطلان الحديث! ولكنه لم يصح.\nوأما تصحيح الحافظ إياه؛ فهو غفلة منه عما تقدم نقله عن الحفاظ الذين\nأبطلوه بالنظر إلى متنه، وبخاصة قول شيخ الإسلام ابن تيمية:\n\" والآية مكية، ولم يكن لرسول الله - ﷺ - كاتب بمكة \".\nفوجود مثل هذه النكارة في الحديث مما يجعل النفس لا تطمئن لتصحيحه من\nحيث إسناده، ولا سيما ومداره على مجهولين، ومتهم بالكذب، والطريق السالمة\nمن ذلك ليس فيها حديث الترجمة الذي فيه النكارة. والله أعلم.\n(تنبيه): ذكر السيوطي في \" الدر المنثور \" (٤ / ٣٤٠) في جملة من روى\nالحديث: البيهقي في \" سننه \" وصححه. ولم أر تصحيحه في المكان الذي\nسبقت الإشارة إليه، وأستبعد جدا صدوره منه. فالله أعلم.\n<span data-type=\"title\" id=toc-5698>٥٦٧٧ </span>- (مَنْ حَجَّ عَنْ والدَيْهِ بَعْدَ وفاتِهِمَا؛ كتبَ اللهُ له عِتْقًا مِنَ\nالنّار، وكان للمَحْجُوجِ عنهم أَجْرُ حَجَّةٍ تامَّةٍ؛ من غير أنْ ينتقصَ من\nأجورِِهِمَا شيئ. وما وَصَلَ ذو رَحِمٍ رَِحِمَهُ بأفضلَ مِنْ حجَّةٍ يُدْخِلُها عليهِ\nبَعْدَ مَوْتِهِ في قبْرِهِ) .\nمنكر. أخرجه أبو القاسم الأصبهاني في \" الترغيب \" (ق ٤٨ / ١) من\nطريق أحمد بن يزيد بن دينار أبو العوام: ثنا محمد بن إبراهيم عن حنظلة بن\nأبي سفيان السدوسي عن عبد العزيز بن عبد الله بن عمر عن أبيه عن جده مرفوعا.","vol":"12","page":404},{"text":"وذكر السيوطي في \" الجامع الكبير \" بزيادة في آخره:\n\" ومن مشى على راحلته عقبه؛ فكأنما أعتق رقبة \". وقال:\n\" رواه (هب) وضعفه، و(ابن عساكر) عن عبد العزيز. . . . . \".\nكذا قال! وعبد العزيز هذا ثقة؛ كما في \" التقريب \" وغيره، فكان الأولى به\nأن يذكر من إسناده ما يتبين منه موضع علته! كما فعلنا نحن، وإلا؛ اقتصر على\nذكر اسم صحابيِّه كما هو غالب صنيعه! والعلة ممن دون حنظلة (ووقع في\nالأصل: أبي حنظلة! وهو خطأ من الناسخ)؛ قال الحافظ في \" لسان الميزان \":\n\" أحمد بن يزيد بن دينار أبو العوام المدني. روى عن محمد بن إبراهيم\nالحارثي. . . . قال البيهقي:\nأحمد وشيخه؛ مجهولان \".\n<span data-type=\"title\" id=toc-5699>٥٦٧٨ </span>- (أنا سَيِّدُ وَلَدِ آدَمَ، وَعَلِيٌّ سَيِّدُ العَرَبِ) .\nموضوع. روى من حديث عائشة، وجابر، والحسن والحسين ابني علي،\nوابن عباس، وأنس، وسلمة بن كهيل مرسلًا.\n١ - أما حديث عائشة؛ فله عنها طريقان:\nالأولى: قال الحاكم في \" المستدرك \" (٣ / ١٢٤): حدثنا أبو العباس محمد\nابن أحمد المحبوبي: ثنا محمد بن معاذ: ثنا أبو حفص عمر بن الحسن الراسبي:\nثنا أبو عوانة عن أبي بشر عن سعيد بن جبير عنها: أن النبي - ﷺ - قال:. . . .\nفذكره. وقال:","vol":"12","page":405},{"text":"\" هذا حديث صحيح الإسناد، ولم يخرجاه. وفي إسناده عمر بن الحسن،\nوأرجو أنه صدوق، ولولا ذلك لحكمت بصحته على شرط الشيخين \"!\nوتعقبه الذهبي في \" تلخيصه \"؛ فقال ردًا لقوله: \" صدوق \":\n\" قلت: أظن أنه هو الذي وضع هذا \".\nوأقره الحافظ ابن حجر في \" اللسان \".\nوتعقبهما الشيخ عبد الله الغماري المغربي في كتيبه \" الرد المقنع \"، فقال\n(ص ٦):\n\" وهو تعنت شديد، وقول بالظن، والظن أكذب الحديث، والعجب من\nالحافظ كيف وافق الذهبي على هذا الحكم المتعنت، وغفل عما تقتضيه القاعدة\nفي هذا المقام \".\nوأقول: العجب منك! والغافل إنما هو أنت إن لم تكن متغافلًا أو متجاهلًا!\nوإلا؛ فما هي القاعدة التي تضلل القراء بالإشارة إليها، وتتهم الحافظ بالغفلة\nعنها، وأنت تعلم تساهل الحاكم في تصحيح الأحاديث وتوثيق بعض الرواة؟ ! ! وما\nنقلته عن ابن أبي حاتم لا يفيدك شيئًا. وقولك عقبه: \" ولم يجرحه بشيئ \" - وهو\nبمثابة ما لو قال: \" مجهول \" أو: \" لا أعرفه \" - فهذا ليس جرحًا؛ نعم ولا تعديلًا\nأيضًا؛ كما يفيده كلامه المذكور في \" باب بيان درجات رواة الآثار \" (١ / ٣٨)،\nعلى أن الراوي عنه محمد بن موسى الجرشي مجروح عنده؛ كما يفيده قوله في\nترجمته (٤ / ١ / ٨٤):\n\" شيخ \". فما قيمة مثل هذا الراوي الذي لم يعرفه ابن أبي حاتم إلا من طريق\nهذا المجروح؟ !","vol":"12","page":406},{"text":"ولذلك؛ قال الحافظ الذهبي - وتبعه الحافظ ابن حجر العسقلاني -:\n\" لا يعرف. وأتى بخبر باطل متنه: على سيد العرب \".\nفهو - إذن - مجهول عندهما تبعًا لابن أبي حاتم، فتعلق الغماري بقول الحاكم\n\" أرجو أنه صدوق \"؛ كالذي يحاول التمسك بخيوط القمر! على أن الحاكم لم\nيجزم بصدقه؛ كما يدل قوله: \" أرجو. . . . \".\nثم إن في الإسناد علة أخرى، لعل الغماري لم يتنبه لها، وهي أن الراوي عن\nالراسبي محمد بن معاذ ليس هو العنبري الثقة من شيوخ مسلم، كما يقتضيه قول\nالغماري عقب تصحيح الحاكم المتقدم:\n\" قلت: إسناد الحديث نظيف، ليس فيه كذاب ولا متهم، وعمر بن الحسن\nهو الراسبي. . . . \" إلخ كلامه السابق.\nقلت: العنبري هذا توفي سنة (٢٢٣)، والمحبوبي - شيخ الحاكم الذي قال:\nثنا محمد بن معاذ - مات سنة (٣٤٦)، فبينهما (١٢٣) سنة، فلم يدركه! وفي\nالرواة بهذا الاسم والنسبة جماعة، وليس فيهم في هذه الطبقة التي يتمكن\nالمحبوبي من السماع منهم؛ سوى محمد بن معاذ بن فهد الشعراني أبو بكر\nالنهاوندي؛ قال الذهبي - وتبعه العسقلاني -:\n\" واهٍ، روى عن إبراهيم بن ديزيل، بقي إلى سنة أربع وثلاثين وثلاث مئة \".\nقلت: فهو - إذن - آفة هذا الحديث إن سلم من شيخه الراسبي المجهول.\nفأين النظافة التي ادعاها الغماري لهذا الإسناد، وفيه هذا الواهي عند\nالحافظين، وقد ساق له الحافظ حديث آخر قال فيه الحافظ ابن عساكر:","vol":"12","page":407},{"text":"\" حديث منكر جدا \".\nوسيأتي له حديث آخر مثله في النكارة برقم (٥٧٠٦)؟ ! !\nهذه هي حال الطريق الأولى، فلننظر إلى الطريق:\nالأخرى: يرويها أحمد بن عبيد بن ناصح: ثنا الحسين بن علوان عن هشام\nابن عروة عن أبيه عن عائشة به.\nرواه الحاكم شاهدا للطريق الأولى، فتعقبه الذهبي بقوله:\n\" قلت: وضعه ابن علوان \".\nقلت: وقال الحافظ في \" اللسان \":\n\" وابن علوان تقدم أنه كذاب \".\nقلت: والراوي عنه أحمد بن عبيد ناصح؛ ليِّن الحديث؛ كما في \" التقريب \".\n٢ - وأما حديث جابر؛ فذكره الحاكم أيضا شاهدا لحديث عائشة الذي قبلهم\nمن رواية عمر بن موسى الوجيهي عن أبي الزبير عن جابر مرفوعا.\nفتعقبه الذهبي بقوله:\n\" قلت: عمر وضاع \". وقال الحافظ:\n\" كذبوه \".\nقلت: واستشهاد الحاكم بحديث عمر هذا وحديث ابن علوان من أكبر الأدلة\nعلى تساهله في التصحيح، هذا التساهل الذي استغله الغماري فطعن بسببه على\nالذهبي ونسبه إلى التعنت الشديد لحكمه على الحديث بالوضع، ثم ألحق به","vol":"12","page":408},{"text":"الحافظ العسقلاني لموافقته الذهبي على الوضع كما تقدم! !\n٣ - وأما حديث الحسن بن علي؛ فيرويه محمد بن عثمان بن أبي شيبة: ثنا\nإبراهيم بن إسحاق الصيني: ثنا قيس بن الربيع عن ليث بن أبي سليم عن أبي\nليلى عنه به نحوه. وزاد:\nفلما جاء علي ﵁؛ أرسل رسول الله - ﷺ - إلى الأنصار، فأتوه، فقال\nلهم:\n\" يا معشر الأنصار! ألا أدلكم على ما إن تمسكتم به لن تضلوا بعده؟ \" قالوا:\nبلى يا رسول الله. قال:\n\" هذا علي؛ فأحبوه بحبي، وكرِّموه لكرامتي؛ فإن جبريل أمرني بالذي قلت\nلكم عن الله ﷿ \".\nرواه الطبراني (٢٧٤٩) .\nقلت: وهذا إسناد ضعيف جدا مسلسل بالضعفاء:\n١ - ليث؛ ضعيف؛ كان اختلط.\n٢ - قيس بن الربيع؛ ضعيف.\n٣ - إبراهيم بن إسحاق الصيني؛ قال الذهبي:\n\" قال الدارقطني: متروك \".\nوبه أعله الهيثمي في \" المجمع \" (٩ / ١٣٢)؛ لكن تحرّف اسمه عليه أو على\nالناسخ أو الطابع؛ فقال:","vol":"12","page":409},{"text":"\" رواه الطبراني، وفيه إسحاق بن إبراهيم الضبي (كذا)، وهو متروك \"\n٤ - محمد بن عثمان بن أبي شيبة - وهو شيخ الطبراني فيه -؛ تكلم بعضهم\nفيه كما بينته في مقدمة كتابه \" سؤالات ابن أبي شيبة شيوخه \"، والحمل فيه\nعلى شيخه هو المتوجه.\n٤ - وأما حديث الحسين بن علي؛ فيرويه حسيه الأشقر: ثنا قيس بن الربيع عن\nزبيد عن عبد الرحمن بن أبي ليلى عن الحسين بن علي قال: قال رسول الله - ﷺ -:\n\" يا أنس! إن عليًا سيد العرب \". فقالت عائشة ﵂: ألست سيد\nالعرب؟ قال:. . . . فذكره.\nأخرجه أبو نعيم في \" الحلية \" (٥ / ٣٨): حدثنا عبد الوهاب بن العباس\nالهاشمي: ثنا أحمد بن الحسين الصوفي: ثنا محمد بن خلف بن عبد العزيز\nالمقرئ: ثنا حسين الأشقر به. وقال:\n\" غريب من حديث زبيد، تفرد به قيس \".\nقلت: شيعي ضعيف، وقال الحافظ في \" التقريب \":\n\" صدوق تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به \".\nقلت: والسند إليه غير صحيح؛ فيه من تكلم فيه:\nالأول: حسين الأشقر - وهو ابن الحسن -؛ قال الحافظ:\n\" صدوق يهم، ويغلو في التشيع \".","vol":"12","page":410},{"text":"له ترجمة في \" تاريخ بغداد \" (٤ / ٩٨ - ٩٩)، و\" الميزان \"، و\" اللسان \"، قال ابن المنادي:\n\" كتبت عنه على معرفة بلينه، والذين تركوه أحمد وأكثر \".\nالثالث: عبد الوهاب بن العباس الهاشمي؛ ترجمه الخطيب (١١ / ٢٩) برواية اثنين آخرين، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال.\n٥ - وأما حديث ابن عباس؛ فعزاه السيوطي في \" الجامع الكبير \" للدارقطني\nفي \" الأفراد \"، وقد رواه من طريقه ابن الجوزي في \" العلل \" بسنده عن خارجة ابن مصعب عن ابن جريج عن عطاء عنه مرفوعًا به. وأعله ابن الجوزي بقوله:\n\" قال يحيى: خارجة ليس بثقة. وقال ابن حبان: لا يجوز الاحتجاج به \".\nقلت: هو أسوأ حالًا مما يفيده هذا النقل عن ابن حبان؛ فقد قال في \" المجروحين \" (١ / ٢٨٨):\n\" كان يدلس عن غياث بن إبراهيم وغيره، ويروي ما سمع منهم مما وضعوه على الثقات عن الثقات الذين رآهم، فمن هنا وقع في حديثه الموضوعات عن الأثبات، لا يحل (١) الاحتجاج بخبره \". ولهذا؛ قال الحافظ في \" التقريب \":\n\" متروك، وكان يدلس عن الكذابين. ويقال: إن ابن معين كذبه \".\n٦ - وأما حديث أنس، فيرويه عبيد الله بن يوسف الجبيري قال: حدثنا عمر ابن عبد العزيز الذارع قال: ثنا خاقان بن عبد الله بن الأهتم (٢) قال: نا حميد\n_________\n(١) كذا الأصل، وفي \" التهذيب \": \" لا يجوز \". وكذا في \" العلل \" كما تقدم.\n(٢) الأصل: (ابن إبراهيم) ! والتصويب من \" الجرح \" و\" المجمع \".","vol":"12","page":411},{"text":"الطويل عن أنس بن مالك أن رسول الله ﷺ قال:\n\" من سيد العرب؟ \" قالوا: أنت يا رسول الله! قال:. . . فذكره. وقال\nالطبراني:\n\" لم يروه عن حميد إلا خاقان، ولا عن خاقان إلا عمر بن عبد العزيز، تفرد\nبه عبيد الله الجُبيري \".\nقلت: هو صدوق؛ كما في \" التقريب \"، والعلة ممن فوقه، وأعله الهيثمي (٩ /\n١١٦) بخاقان، فقال:\n\" ضعفه أبو داود \".\nقلت: ترجمه ابن أبي حاتم (١ / ٢ / ٤٠٥) برواية جمع عنه غير عمر الذارع هذا، ولم يذكر فيه جرحًا ولا تعديلًا، ووقع في \" الميزان \" مَنْسُوبًا لجده: (الأهتم)، وقال:\n\" خاقان بن الأهتم؛ ضعفه أبو داود. ولا أعرفه \".\nوكذا في \" اللسان \"؛ لكن وقع فيه (خازم بن الأهتم) .\nهكذا (خازم) وبعد (ابن) بياض، وزاد على الذهبي فقال:\n\" قال الدارقطني في \" العلل \": ليس بالقوي. قلت: روى عن علي بن زيد، وعنه مسدد \".\nوبالجملة؛ فأمر هذا الرجل دائر بين الضعف وجهالة الحال.\nلكن الراوي عنه عمر بن عبد العزيز الذارع لم أجد له ترجمة فيما عندي من","vol":"12","page":412},{"text":"المصادر، فالظاهر أنه مجهول، فهو آفة هذه الطريق. والله أعلم.\nثم إن الحديث قد روي مرسلًا أيضًا بلفظ آخر، هو أقرب من لفظه؛ ولكنه لا يصح أيضًا من قبل إسناده، وهو التالي:\n٧ - وأما حديث سلمة بن كهيل؛ فيرويه أحمد بن خالد الحروري: حدثنا محمد بن حميد: حدثنا يعقوب بن عبد الله الأشعري عن جعفر عن سلمة بن كهيل قال: مر علي بن أبي طالب على النبي ﷺ وعنده عائشة، فقال لها: \" إذا سرّكِ أن تنظري إلى سيد العرب؛ فانظري إلى علي بن أبي طالب \". فقالت: يا نبي الله! ألست سيد العرب؟ فقال:\n\" أنا إمام المسلمين، وسيد المتقين. إذا سرك. . . \" إلخ.\nأخرجه الخطيب في \" تاريخ بغداد \" (١١ / ٨٩ - ٩٠)، ومن طريقه ابن الجوزي في \" العلل المتناهية \" (١ / ٢١١ - ٢١٢) وقال:\n\" لا أصل له، وإسناده منقطع، ومحمد بن حميد؛ قد كذبه أبو زرعة وابن وارة. وقال ابن حبان: ينفرد عن الثقات بالمقلوبات \".\nقلت: وجعفر: هو ابن أبي المغيرة القُمي، قال الحافظ في \" التقريب \":\n\" صدوق يهم \".\nوكذا قال في يعقوب بن عبد الله الأشعري.\nوأحمد بن خالد الحروري؛ أورده الأمير ابن ماكولا في هذه النسبة من \" الإكمال \" (٣ / ٣١ - ٣٢) وقال:","vol":"12","page":413},{"text":"\" لست أدري إلى أي شيء نسب \".\nونقله عنه السمعاني، ولم يذكرا فيه جرحًا ولا تعديلًا. والله أعلم.\nوقول ابن الجوزي: \" منقطع \"؛ يعني: أنه مرسل؛ لأن سلمة بن كهيل تابعي\nلم يدرك القصة.\nوالخلاصة: أن الحديث ضعيف من جميع طرقه، لا يصلح شيء منها لتقويته، فقول الغماري (ص ٦):\n\" فالحديث بطريق أنس وطريق عائشة لا يبعد أن يكون من قبيل الحسن\nلغيره \"!\nمحاولة فاشلة؛ لأن مدار الطريقين المشار إليهما على مجهولين لا يعرف حالهما، ومن المحتمل كونهما من الشيعة؛ فإن الحديث لو صح كان دليلًا على تفضيل علي ﵁ على الخلفاء الثلاثة! وهذا باطل؛ لمخالفته للأحاديث الصحيحة، وقد كنت أشرت إلى بعضها في مقدمة تعليقي على رسالة \" بداية السول \" (ص ٢٨)، وهو وَجْهُ حُكْم الذهبي والعسقلاني بالبطلان على الحديث، وقد أشار إلى ذلك الشيخ الغماري ولم يستطع الجواب عنه مطلقًا إلا مراوغة، فإنه قال:\n\". . . فمعنى قوله: \" علي سيد العرب \" أنه ذو الشرف والمجد فيهم \"!\nفتجاهل الشطر الأول من الحديث: \" أنا سيد ولد آدم. . . \"! فإنه صريح في تفضيله ﷺ على ولد آدم جميعهم، وهو الوجه الأول الذي استدل به العز بن عبد السلام ﵀ على تفضيله ﷺ على الأنبياء في رسالته المذكورة آنفًا؛ فقال عقب الحديث:","vol":"12","page":414},{"text":"\" والسيد: من اتصف بالصفات العلية، والأخلاق السّنية. وهذا مشعر بأنه أفضل منهم في الدارين. . . \" إلخ.\nفلو صح الشطر الثاني من الحديث؛ كان دليلًا واضحًا على تفضيل علي على العرب جميعهم، ومنهم أبو بكر وعمر! وذلك باطل بداهة، لا يخفى على الغماري لولا غلبة الهوى، والتعصب للشيعة! وهذا جلي جدًا في رسائله وتعليقاته، ومنها رده هذا؛ فإنه زعم فيه أنه لا يجوز الصلاة على الصحابة تَبَعًا للنبي ﷺ وآله، وادعى أنها بدعة! فقال ما نصه بالحرف الواحد (ص ٩ - ١٠): \" وننبه هنا على خطأ وقع من جماهير المسلمين، قلد فيه بعضهم بَعْضًا، ولم يتفطن له إلا الشيعة، ذلك أن الناس حين يصلون على النبي ﷺ يذكرون معه أصحابه، مع أن النبي ﷺ حين سأله الصحابة فقالوا: كيف نصلي عليك؟ أجابهم بقوله: \" قولوا: اللهم صل على محمد وآل محمد \" وفي رواية: \" اللهم صل على محمد وأزواجه وذريته \" ولم يأت في شيء من طرق الحديث ذكر أصحابه، فذكر الصحابة في الصلاة على النبي ﷺ زيادة على ما علمه الشارع واستدراك عليه، وهو لا يجوز \".\nفأقول: أولًا: الصلاة المذكورة هي من الصيغ التي علمها النبي ﷺ أصحابه أن\nيقولوها بعد التشهد، ولا أعلم أَحَدًا من المسلمين يذكرون فيها أصحابه ﷺ، فهي فرية منه عليهم تضاف إلى فرياته الأخرى، وما أكثرها! ثَانِيًا: إن فرض أن أَحَدًا فعل ذلك؛ فنحن معه في اَلْإِنْكَار عليه؛ لأنه بدعة، واستدراك على الشارع الحكيم كما قال هو، ولذلك؛ فنحن ننكر زيادة السيادة في","vol":"12","page":415},{"text":"الصلوات الإبراهيمية، فما بال هذا الشيخ ينكر علينا إنكارنا هذا (ص ٢٠) ويبالغ في ذلك وينسبنا إلى الجهل بقواعد علم الأصول، فيقول:\n\" فنحن حين نذكر السيادة في الصلاة على النبي ﷺ لم نزدها من قبل أنفسنا، ولكن من قوله ﷺ: \" أنا سيد ولد آدم \". فضممنا هذا الحديث إلى حديث الصلاة عليه ﵌، وعملنا بالدليلين \"! ثم قال:\n\" والمبتدع الألباني، وقع في البدعة التي ينعاها علينا، وهو لا يشعر لضعف فهمه، وقلة إدراكه، فهو حِين يصلي على النبي ﷺ في خطبة كتبه يصلي على أصحابه معه، وزيادة الصحابة بدعة لما تقدم بيانه \"! !\nهذا كلامه عامله الله بما يستحق! وأقل ما يقال فيه: (رمتني بدائها وانسلت)؛ فإنه ينسبني إلى البدعة ويسميني مُبْتَدِعًا - وأنا بفضل الله تعالى من أشد الناس تَمَسُّكًا بالسنة ومحاربة للبدعة، يعلم ذلك القاصي والداني -؛ لأني أصلي على أصحابه ﷺ معه، وهو مذهب جماعة من العلماء، ومنهم الإمام البخاري، وفي ذلك أحاديث معروفة، من ذلك قوله ﷺ:\n\" اللهم! صل على آل أبي أوفى \".\nكما بينه الحافظ العسقلاني في \" فتح الباري \" (١١ / ١٦٩ - ١٧٠)، والحافظ السخاوي في \" القول البديع \" وغيرهما، وعليه جرى كثير من أهل العلم في كتبهم؛ كالإمام الشافعي في كتابه العظيم \" الرسالة \" (١)، والشاطبي - القائل بعموم: \" كل بدعة ضلالة \" في كتابيه: \" الاعتصام \" و\" الموافقات \" -، وابن تيمية في كثير من رسائله وفتاويه، وابن حجر في \" الفتح \"، والسخاوي في\n_________\n(١) على ما نقله السخاوي في كتابه المذكور.","vol":"12","page":416},{"text":"\" القول البديع \" وغيرهم كثير وكثير جدًا، أفمبتدعة هؤلاء - ويحك! - أم هو التعصب والتشيع؟ ! وإن مما يدل القارئ على أنه هو المتصف بما رماني به من البدعة وضعف الفهم والإدراك: أنه احتج على زعمه بدعية ذكر الصحابة. في الصلاة على النبي ﷺ بقوله: \" إنها زيادة على تعليمه ﷺ واستدراك عليه \"!\nفهذه الحجة في غير محلها؛ لأن ذكر الصحابة ليس في الصلاة الإبراهيمية التي علمها رسول الله ﷺ أصحابه، ولا أحد يزيدها فيها، وموضع إنكاره إنما هو خطبة الكتاب كما سبق، وهي ليست من تعليمه ﷺ، ولذلك؛ تتنوع الخطب من العلماء؛ لأنه لا توقيف فيها، وما ذكرهم فيها معه ﷺ في الصلاة عليه إلا كالترضي عنهم.\nوقوله المذكور؛ هو صحيح في نفسه؛ بل هي قاعدة هامة عند أهل السنة؛ ولكن يظهرأنه نقله عن غيره؛ دون أن يؤمن به إلا لإقامة الحجة على خصمه بزعمه! وإلا؛ لما أجاز لنفسه أن يزيد في الصلوات الإبراهيمية لفظ: \" سيدنا \"! ولم تصح فيها، ويسوغ ذلك بقوله (ص ٢٠):\n\". . لم نزدها من قبل أنفسنا، ولكن قوله ﷺ: أنا سيد ولد آدم \"!\nفنسي أو تناسى أنها: (زيادة على ما علمه الشارع، واستدراك عليه، وهو لا يجوز \"!\nوما مثله إلا مثل من يزيد في التشهد أَلْفَاظًا هي في نفسها حق؛ ولكن الشارع الحكيم لم يشرعها؛ كما لو قال: \" التحيات لله [الخالق البارئ المصور] والصلوات. . . \"! فهل يفعل هذا إلا مبتدع أنوك! والله المستعان، ولا حول ولا قوة","vol":"12","page":417},{"text":"إلا بالله.\nثم بدا لي وجه آخر يتأكد به بطلان قوله: \" وعلي سيد العرب \" رواية، وذلك: أن الشطر الأول من حديث الترجمة: \" أنا سيد ولد آدم \" قد تواتر عنه ﷺ من رواية جمع من الصحابة بأسانيد صحيحة عنهم، وهم:\nأولًا: أبو هريرة: رواه مسلم وغيره، وهو مخرج في \" ظلال الجنة في تخريج كتاب السنة \" (٧٩٢) .\nثانيًا: جابر بن عبد الله. من طريق أخرى غير طريق الراسبي: عند الحاكم أَيْضًا، ووهاه الذهبي.\nثالثًا: أنس بن مالك: رواه أحمد والدارمي والبخاري في \" التاريخ \"؛ وأحد\nإسناديه جيد.\nرَابِعًا: عبد الله بن سلام: عند ابن حبان، وهو مخرج في \" الظلال \" (٧٩٣) .\nخَامِسًا: أبو سعيد الخدري: رواه الترمذي وحسنه. وهو مخرج مع ما قبله في\n\" الصحيحة \" (١٥٧١) .\nسَادِسًا: حذيفة بن اليمان: رواه أحمد (٥ / ٣٨٨)، والطبراني في \" الأوسط \"،\nوالحاكم (٤ / ٥٧٣) .\nسَابِعًا: عبادة بن الصامت: رواه الحاكم أَيْضًا (١ / ٣٠) .\nقلت: فمجيء الحديث بهذه الطرق دون زيادة \" وعلي سيد العرب \"؛ يؤيد أنها زيادة منكرة باطلة، دسها فيه من لا خلاق له من الشيعة اَلرَّافِضَة.","vol":"12","page":418},{"text":"<span data-type=\"title\" id=toc-5700>٥٦٧٩ </span>- (أنا سيّد ولد! آدم ولا فخز، وأبوك - يعني: أبا بكر - سيّد\nكهول العرب، وعلي سيد شباب العرب) .\nضعيف جدًا. أخرجه القطيعي في \" زوائده على فضائل الصحابة لأحمد \" (١ / ٣٩٤ / ٥٩٩) قال: حدثنا محمد بن سليمان قال: ثنا عبد الملك بن عبد ربه أبو إسحاق الطائي قال: خلف بن خليفة قال: سمعت ابن أبي خالد يقول: نظرت عائشة إلى النبي ﷺ فقالت: يا سيد العرب! فقال لها رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد ضعيف بمرة؛ مسلسل بالعلل من أوله إلى آخره:\nالأولى: الإرسال؛ لأن ابن أبي خالد - واسمه إسماعيل - تابعي لم يدرك\nالقصة.\nالثانية: خلف بن خليفة؛ وإن كان من رجال مسلم؛ فإنما أخرج له في الشواهد، ثم إنه كان اختلط.\nالثالثة: عبد الملك هذا؛ قال الذهبي في \" المغني \": \" منكر الحديث، له خبر واه في \" خصائص النسائي \"، وآخر عن الوليد بن مسلم موضوع \".\nوأقره الحافظ في \" اللسان \".\nالرابعة: محمد بن سليمان - وهو ابن بالويه أبو بكر العلاف -؛ له ترجمة في\n\" تاريخ بغداد \" (٥ / ٣٠٠)، مات سنة (٣٠٧)، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"12","page":419},{"text":"والحديث؛ أورده السيوطي في \" الجامع الكبير \" بزيادة:\n\" والحسن والحسين سيدا شباب أهل الجنة إلا ابني الخالة يحيى وعيسى \"\nوقال:\n\" رواه ابن عساكر عن عائشة \".\n<span data-type=\"title\" id=toc-5701>٥٦٨٠ </span>- (إن يمين ملائكة السماء: والذي زيَّن الرجال باللحى، والنساء بالذوائب!) .\nمنكر جدًا. رواه ابن عساكر في ترجمة الحافظ عبد العزيز بن محمد النخشبي: قال الخليل بن أحمد البستي: ثنا أبو عبد الله محمد بن معاذ بن فهد النهاوندي - وسمعته يقول: لي مئة وعشرون سنة، وقد كتبت الحديث، ولقيت أبا الوليد الطيالسي والقعنبي وجماعة من هذه الطبقة. ثم ذكر أنه تصوف ودفن الحديث الذي كتبه أول مرة، ثم كتب الحديث بعد ذلك وأنه حفظ من الحديث العتيق حَدِيثًا وَاحِدًا، وهو ما حدثنا به - عن محمد بن المنهال الضرير: ثنا يزيد بن زريع: ثنا روح بن القاسم عن سهيل بن أبي صالح عن أبيه عن أبي هريرة قال:. . . فذكره. قال ابن عساكر:\n، هذا حديث منكر جدًا، وليت النهاوندي نسيه فيما نسي؛ فإنه لا أصل له.\nوَاَللَّه أعلم \".\nكذا في ترجمة محمد بن معاذ هذا من \" اللسان \" زيادة على ما في \" الميزان \"، ووافقه على قوله فيه:\n\" واه، روى عن إبراهيم بن ديزيل، بقي إلى سنة ٣٣٤ \".","vol":"12","page":420},{"text":"قلت: كذا وقع في \" اللسان \" موقوفًا، فلينظر هل هو كذلك في \" تاريخ دمشق \"\nلابن عساكر، فإن المجلد الذي فيه ترجمة \" عبد العزيز \" لم يطبع بعد (١)، والمخطوطة\nلا سبيل إليها وأنا في عمان.\n<span data-type=\"title\" id=toc-5702>٥٦٨١ </span>- (دعا نبيٌّ مرةً على قَوْمهِ، فقيل له: يُسلِّط عليهم عدوًا من\nغيرهم؟ فقال: لا. فقيل: الجوع؟ فقال: \". فقيل: فما تريد؟ قال:\nموتًا ذفيفًا؛ يَحْرِقُ القَلْبَ وبقلُّ العدَدَ. فأرسلَ عليهم الطوفان) .\nضعيف جدًا.\nأخرجه ابن جميع الصيداوي في \" معجم الشيوخ \" (ص\n٨٤ - ٨٥) من طريق مقدام بن داود: حدثنا أسد بن موسى: حدثنا روح بن\nمسافر: حدثنا أبو إسحاق عن عمارة بن عبد عن علي مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وفيه ثلاث علل:\nالأولى: عُمارة بن عبد؛ مجهول؛ لم يرو عنه غير أبي إسحاق، وهو السبيعي.\nالثانية: روح بن مسافر؛ قال الذهبي في \" المغني \":\n\" قال أبو داود وغيره: متروك \".\nالثالثة: مقدام بن داود؛ قال ابن أبي حاتم، وابن يونس:\n\" تكلموا فيه \". بل قال النسائي:\n\" ليس بثقة \".\n_________\n(١) ثم طُبع، والحديث فيه (٣٦ / ٣٤٦) - موقوفًا - (الناشر) .","vol":"12","page":421},{"text":"<span data-type=\"title\" id=toc-5703>٥٦٨٢ </span>- (إنَّهمْ كَانوا لأصْحَابِنَا مُكْرِمِينَ، فإني أحبُّ أنْ أكافِئَهُمْ) .\nضعيف جدًا.\nأخرجه ابن جميع في \" معجم الشيوخ \" (ص ٩٧) من\nطريق طلحة بن زيد عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي\nقتاده قال:\nقدم وفد النجاشي على النبي ﷺ. فكان يخدمهم، فقال له أصحابه: نحن\nنكفيك يارسول الله! قال:. . . فذكره.\nقلت: هذا إسناد ضعيف جدًا؛ آفته طلحة بن زيد - وهو الرقي -؛ قال الحافظ\nفي \" التقريب \":\n\" متروك. قال أحمد، وعلي، وأبو داود: كان يضع الحديث \".","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-5704>٥٦٨٣ </span>- (أتاني جِبريلُ، فَحَمَلَنِي على جَنَاحِهِ الأيمنِ، فكنتُ مِنْ\nربي ﷿ كقاب قوسينِ أو أدنى. . . وذكر الحديث) .\nباطل.\nأخرجه ابن جميع في \" معجم الشيوخ \" (ص ١٣٦ - ١٣٧) قال:\nحدثنا محمد بن العباس: حدثنا محمد بن أبي الثلج: حدثنا يوسف بن موسى\nالقطان: حدثنا وكيع بن الجراح عن الأعمش عن أبي صالح عن ابن عباس عن\nالنبي ﷺ قال:. . . فذكره هكذا، لم يذكر تمامه.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال البخاري؛ غير محمد بن العباس،\nوهو أبو علي البغدادي، وفي ترجمته ساق ابن جميع هذا الحديث، وهو على شرط\nالخطيب؛ ولكنه لم يورده، ولذلك؛ قال الدكتور المعلق عليه:\n\" لم أجد له ترجمة \".","vol":"12","page":422},{"text":"وفاته أنه أورده الذهبي في \" الميزان \" لهذه الرواية، فقال:\n\". . . عن محمد بن أبي الثلج، بغدادي. عن يوسف بن موسى القطان بخبر\nباطل. وعنه ابن جميع \".\nقلت: يشير إلى هذا الحديث، ووافقه الحافظ في \" اللسان \"، ووقع فيه (محمد\nابن أبي المليح) ! وهو تحريف مطبعي.\nووجه حكمهما على الحديث بالبطلان بعد جهالة راويه محمد بن العباس أنه\nمخالف للأحاديث الصحيحة الدالة على أن الذي دنا وصار بينه وبين محمد ﷺ\nقدر قوسين إنما هو جبريل ﵇. انظر تفسير ابن كثير لهذه الآية.\n<span data-type=\"title\" id=toc-5705>٥٦٨٤ </span>- (رأيتُ على بَابِ الجنةِ مكتوبًا: \" لا إلا اللهُ محمدٌ رسولُ\nالله، عليٌّ أخو رسولِ الله) .\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٦ / ٢١٠٣)، وابن حبان في\n\" الضعفاء والمجروحين \" (٢ / ٢٢٩ - ٢٣٠)، والقطيعي في \" زوائده على فضائل\nالصحابة لأحمد \" (٢ / ٦٦٥)، وابن عساكر في \" تاريخ دمشق \" (٤١٦ / ١٨ /\n٢) عن أبي يعلى حمزة بن داود الأبلي قال: ثنا سليمان بن الربيع النهدي\nالكوفي قال؛ ثنا كادح بن رحمة قال: حدثنا مسعر عن عطية عن جابر مرفوعًا\nبه. وقال ابن عدي:\n\" كادح؛ عامة ما يرويه غير محفوظ، ولا يتابع عليه في أسانيده ولا في\nمتونه \". وقال الحاكم وأبو نعيم:\n\" روى عن مسعر والثوري أحاديث موضوعة \".","vol":"12","page":423},{"text":"قلت: وهذا منها؛ كما جزم الذهبي وتبعه العسقلاني.\nوسليمان بن الربيع النادي؛ تركه الدارقطني.\nوحمزة بن داود؛ قال الدارقطني:\n\" ليس بشيء \".\nلكنه لم يتفرد به؛ فقد قال ابن جميع في \" معجم الشيوخ \" (ص ١٤٣):\nحدثنا محمد بن موسى أبو بكر - أمير ساحل الشام وصيدا -: حدثنا أبو نصر\nفتح بن أبلج: حدثنا داود بن سليمان: حدثني سليمان بن الربيع به.\nلكن من دون ابن الربيع لم أعرفهم؛ غير أبي بكر الأمير؛ فله ترجمة مختصرة\nجدًا في \" الأنساب \" (٥١٩ / ١)، وفي \" تاريخ دمشق \" أوسع منه، ولم يذكر\nفيه جرحًا ولا تعديلًا.\nثم إن الحديث؛ رواه القطيعي (١١٣٥) بإسناده السابق الواهي عن كادح\nقال: \" الحسن بن أبي جعفر عن أبي الزبير عن جابر مرفوعًا به. وقال في آخره:\n\" علي أخي، وصاحب لوائي \".\nفذكر الحسن بن أبي جعفر - وهو ضعيف - مكان مسعر. وأبا الزبير - وهو\nمجلس - مكان عطية - وهو ضعيف -.\nوبالجملة؛ فآفة هذا الحديث كادح هذا، وقد عرفت أنه يروي الأحاديث\nالموضوعة عن الثقات، وقد قال ابن حبان في كتابه \" المجروحين \" (٢ / ٢٢٩):\n\" كان ممن يروي عن الثقات الأشياء المقلوبات، حتى يسبق إلى القلب أنه كان","vol":"12","page":424},{"text":"المتعمد لها، أو غفل عن الإتقان حتى غلب عليه الأوهام الكثيرة، فكثر المناكير في\nروايته، فاستحق بها الترك \".\nثم ساق له أحاديث - هذا منها - من الطريق الأولى، وقال:\n\" له نسخة كتبناها عنه، أكثرها موضوعة ومقلوبة \".\n(تنبيه): نقل الدكتور تدمري في تعليقه على \" معجم الشيوخ \" عن الشيخ\nمحمد الباقر المحمودي - والظاهر أنه شييعي - أنه خرج الحديث بروايتين ساقهما،\nولفظهما واحد! عزا الأولى لابن عدي في \" الكامل \"، والأخرى للإمام أحمد في\n(باب فضائل علي ﵁) ! فأقول - والله المستعان -:\nفي هذا التخريج ثلاثة أوهام فاحشة:\nالأولى: سكوتهما عن الحديث! وهو موضوع بشهادة الحفاظ المتقدمين: ابن\nحبان، وألذ هبي، والعسقلاني.\nالثانية: إيهامهما القراء أن للحديث روايتين! والحقيقة أنها رواية واحدة مدارها\nعلى كادح؛ كما سبق.\nالثالثة: عزوهما الحديث للإمام أحمد في الباب المذكور! وهذا خطأ؛ لأن\nأحمد لا دخل له في الحديث، ولا رواه، وإنما هو من زوائد القطيعي عليه؛ كما\nسبق ذكره في تخريجي إياه.\nومثل هذا الوهم يقع فيه كثير من المتعلِّقين بهذا العلم، وبخاصة الشيعة\nمنهم، وبعضهم قد يفعلون ذلك عمدًا تدلسيًا وتضليلًا!\nوبهذه المناسبة أقول:","vol":"12","page":425},{"text":"إن الأحاديث المروية في كتاب \" فضائل الصحابة \" للإمام أحمد ثلاثة أنواع:\nالأول: من رواية أبي بكر القطيعي عن عبد الله بن الإمام أحمد عن أبيه.\nالثاني: من رواية القطيعي عن عبد الله بن أحمد عن شيوخه غير أبيه.\nالثالث: من رواية القطيعي عن شيوخه غير عبد الله بن أحمد.\nومن لا علم عنده بالأسانيد وطبقات الرواة يتوهم من مجرد رؤيته الحديث في\nكتاب \" الفضائل \" أنه من رواية أحمد! وليس كذلك. فينبغي التنبه لهذا حتى\nلا ينسب للإمام أحمد من الحديث ما لم يروه فيساء إليه، كما هو الشأن في هذا\nالحديث الموضوع. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-5706>٥٦٨٥ </span>- (يا مُعَاذُ! إنَّ المؤمنَ لدى الحقِّ أسِيرٌ، إن المؤمنَ قيَّده القراَنُ\nعن كثيرٍ من شَهَوَاتِهِ، وأن يهلَكَ فيما يهوى.\nيا معاذ! المؤمنَ لا تَسْكُنُ روعَتُهُ ولا اضطرابُهُ حتى يخلفَ الجِسْرَ\nوراءَ ظَهْرِهِ، فالقراَنُ دَلِيلُهُ، والخوفُ مَحَجَّتُهُ، والشنوْقُ مطيَّتُهُ، والصلاةُ\nكهفُهُ، والصومُ جنتُه، والصدقةُ فكاكُه، والصِّدْقُ أميرُه، والحياءُ وزيره،\nورَبُّهُ وراءَ ذلك بالمرصاد.\nيا معاذ! إنَّ المؤمنَ يُسْألُ يومَ القيامةِ عن جَميع سَعْيِهِ؛ حتى كُحْلِ\nعينيهِ.\nيا معاذُ! إنِّي أحبُّ لك ما أحبُّ لنَفْسِي، وأنهيتُ إليكَ ما أنهى إليَّ\nجبريلُ، فلا أَلفَيَنَّكَ تأتي يومَ القيامةِ وأَحَدٌ أسعدُ بما آتاه اللهُ منكَ) .\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (١٠ / ٣١) من طريق إسحاق بن","vol":"12","page":426},{"text":"أبي حسان: ثنا أحمد بن أبي الحواري: ثنا يونس الحذاء عن أبي حمزة عن معاذ\nابن جبل مرفوعًا.\nوتابعه على الفقرتين الأخيرتين: أبو حاتم الرازي برواية ابنه عنه - كما في\n\" تفسير ابن كثير \" (٢ / ٥٥٩) -: حدثنا أحمد بن أبي الحواري به نحوه. وقال:\n(أبي حمزة الشيباني) .\nقلت: ولم أعرفه، ولم يذكره الدولابي في ما الكنى \" ولا الذهبي في \" المقتنى \".\nوكذلك لم أعرف الراوي عنه: يونس الحذاء.\nوابن أبي الحواري؛ ثقة من رجال \" التهذيب \".\nوكذا إسحاق بن أبي حسان؛ وثَّقه الدارقطني، وأبو حسان جده، واسم أبيه\nإبراهيم، وكنية إسحاق أبو يعقوب الأنماطي، مات سنة (٣٠٢) كما في \" تاريخ\nبغداد \" (٦ / ٣٨٤ - ٣٨٥) .\nومع جهالة تابعي الحديث والراوي عنه تجرأ الشيخ نسيب الرفاعي في \" مختصر\nابن كثير \" فصحَّحه ليس بإيراده فيه فقط؛ بل وبتصريحه بذلك في فهرسه (٢ /\n٤٦٢) ! وتبعه على ذلك بلديه الصابوني؛ فأورده في \" مختصره \" أيضًا (٢ /\n٣١٩ - ٣٢٠) ! وإن مما لا شك فيه أن تصحيحهما إياه لم يقم على بحث منهما في\nتراجم رجاله؛ فإنهما من أبعد الناس عن هذا العلم، وإنما كان ذلك منهما اعتباطًا،\nأو استحسانًا عقليًا، أو اغترارًا بسكوت ابن كثير عليه! جاهلين أنه قد ساقه\nبإسناده فبرئت ذمته منه. والله تعالى هو الهادي.\nثم رواه أبو نعيم (١ / ٢٧) من طريق أبي عبد الله القشيري عن أبي","vol":"12","page":427},{"text":"حاجب عن عبد الرحمن عن معاذ، وعن غالب بن شهر عن معاذ، وعن مكحول\nعن عبد الرحمن بن غنم عن معاذ به نحوه.\nقلت: وهذا إسناد ضعيف مظلم كالذي قبله.\nأبو عبد الله القشيري، وأبو حاجب، وغالب بن شهر؛ لم أعرفهم. والله\n﷾ أعلم.\n<span data-type=\"title\" id=toc-5707>٥٦٨٦ </span>- (إن اللهَ يُصلِّي على مَيَامِنِ الصُّفُوفِ) .\nلا أصل له بهذا اللفظ.\nوإنما هو من التحريفات الكثيرة للأحاديث النبوية\nالتي وقعت في كتاب \" مختصر تفسير ابن كثير \" للشيخ نسيب الرفاعي (٣ /\n٣٨٦) بسبب العجلة في الاختصار والنقل أولًا، وجهله بالأحاديث ثانيًا! وأصل\nهذا الحديث في أصله \" تفسير ابن كثير \" إنما هو بلفظ:\n\" إن الله وملائكته يصلون على ميامن الصفوف \".\nوهو حديث معروف، وإن كان ابن كثير لم يخرجه، فقد رواه أبو داود وغيره\nعن عائشة ﵂؛ ولكنه بهذا اللفظ خطأ أيضًا والصواب فيه:\n\". . . على الذين يَصِلون الصفوف \".\nوقد كنت بينت ذلك في \" المشكاة \" برقم (١٠٩٦) .","vol":"12","page":428},{"text":"<span data-type=\"title\" id=toc-5708>٥٦٨٧ </span>- (ما بَغَتِ امْرَأَةُ نبيل قط) .\nموقوف.\nأخرجه الطبري في \" التفسير \" (١٢ / ٣١) من طريق أبي عامر الهمداني عن الضحاك بن مزاحم عن ابن عباس قال:. . . فذكره موقوفًا عليه.","vol":"12","page":428},{"text":"وكذا أورده السيوطي في \" الدر المنثور \" (٣ / ٣٣٥) من رواية عبد الرزاق والفريابي\nوابن المنذر وابن أبي حاتم وأبي الشيخ وابن عساكر. وزادوا:\nوقوله: ﴿إنه ليس من أهلك﴾ يقول: إنه ليس من أهلك الذين وعدتُك أن\nأنجيهم معك.\nقلت: وهذا إسناد ضعيف؛ لانقطاعه بين الضحاك وابن عباس؛ فإنه لم يلقه؛\nكما أفاده غير واحد.\nوأبو عامر الهمداني؛ لم أعرفه، ولم يورده الدولابي في \" الكنى \"، ولا\nالذهبي في \" المقتنى \"، وفي الرواة عن الضحاك بن مزاحم عطية بن الحارث أبو\nرزق الهمداني، فمن المحتمل أن يكون هو هذا، ويكون له كنيتان. والله أعلم.\nثم رواه الطبري من طريق ابن يمان عن سعيد عن موسى بن أبي عائشة عن\nعبد الله بن شداد عن ابن عباس به؛ دون الزيادة.\nوهذا ضعيف أيضًا؛ ابن يمان اسمه يحيى، وشيخه سعيد اثنان ذكرهما المزي\nفي شيوخه: أحدهما أبو سنان سعيد بن سنان الشيباني، والآخر سعيد بن الوليد\nالضبعي، وهذا لم أجد له ترجمة، والأول من رجال مسلم، ولم يتبين لي أيهما\nالمراد هنا.\nوأما يحيى بن يمان؛ فهو من رجال مسلم أيضًا؛ لكن قال الحافظ:\n\" صدوق عابد يخطئ كثيرًا، وقد تغير \".\nقلت: وقد خولف في إسناده ومتنه؛ فأخرجه الطبري والحاكم (٢ / ٤٩٦)\nمن طريق الثوري وابن عيينه عن موسى بن أبي عائشة عن سليمان بن قَتَّة","vol":"12","page":429},{"text":"قال: سمعت ابن عباس يسأل - وهو إلى جنب الكعبة - عن قول الله تعالى:؟فَخَانَتَاهُمَا؟ قال:.\n«أما إنه لم يكن بالزنا؛ ولكن كانت هذه تخبر الناس أنه مجنون، وكانت هذه تدل على الأضياف» .\nقلت: وهذا إسناد صحيح رجاله ثقات رجال مسلم؛ غير سليمان بن قتة، وثقه ابن معين وغيره، وذكره ابن حبان في «الثقات» (٤ / ٣١١)، وله ترجمة في «التعجيل» .\nوبالجملة فالحديث باللفظ الأول ضعيف السند مع وقفه، وأما قول نسيب الرفاعي في فهرس «مختصره» (٢ / ٣٤٠):\n«وروي مرفوعًا»؛ فمما لا أصل له ألبتة؛ بل هو من كيسه!\n<span data-type=\"title\" id=toc-5709>٥٦٨٨ </span>- (غَفَرَ لكَ ولصاحِبِك. قاله لمن دعا لصَاحِبِهِ الذي حملَهُ أنْ يدعوَ له عند الركنِ والمقام) .\nضعيف جدًا. اخرجه ابن حبان في «الثقات» (٩ / ٢٤) من طريق قريش بن إسماعيل بن زكريا عن الحارث بن عمران عن محمد بن سوقة عن سعيد بن جبير عن ابن عباس قال:\nكنتُ أطوف مع النبي - ﷺ - فسمع رجلا يقول: اللهم! اغفر لفلان. فقال: «مه؟» . فقال: يا رسول الله! رجل حمَّلني أن أدعو له عند الركن والمقام. فقال:. . . فذكره.\nقلت: وهذا إسناد واهٍ؛ قريش هذا لا يُعرف إلا بهذه الرواية؛ لكن الحارث بن","vol":"12","page":430},{"text":"عمران - وهو الجعفري - اتهمه ابن حبان؛ فقال في «الضعفاء» (١ / ٢٢٥):\n«كان يضع الحديث على الثقات» . وقال ابن عدي (٢ / ١٩٥) بعد أن ساق له بعض الأحاديث:\n«والضعفُ على رواياته بيِّن» .\nثم وجدتُ لقريش متابعًا: أخرجه ابن جميع في «معجم الشيوخ» (ص ٢١٣ - ٢١٤) من طريق زكريا بن يحيى صاحب الأكسية: حدثنا الحارث بن عمران الجعفري به.\nقلت: فانحصرت الآفة في الجعفري هذا. قال البرقاني في «سؤالاته للدارقطني» (٢٤ / ١٠٣):\n«كوفي متروك» .\n<span data-type=\"title\" id=toc-5710>٥٦٨٩ </span>- (مَنْ خَتَمَ عملَهُ، فلم يرْضَخْ لقرابَتِهِ ممنْ لم يَرِثْهُ؛ خُتِمَ عملُه بمعصية. قال ابن مسعود: اقرأوا إن شئتم:؟ وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى. . .؟ الآية) .\nمنكر. أخرجه ابن جميع في «معجم الشيوخ» (ص ٢٨٢) من طريق عبد الله ابن صالح: حدثنا عمرو بن هاشم: حدثنا سليمان بن أبي كريمة عن الأعمش عن شقيق عن عبد الله قال: قال رسول الله ^:. . . . فذكره.\nقلت: وهذا إسناد ضعيف، ومتن منكر، وهو مسلسل بالعلل:\nالأولى: سليمان بن أبي كريمة؛ قال ابن أبي حاتم (٢ / ١) عن أبيه:","vol":"12","page":431},{"text":"«ضعيف الحديث» . وقال ابن عدي في «الكامل» (٣ / ١١١٢) في آخر ترجمته - وساق له أحاديث منكرة من طريق عمرو بن هاشم البيروتي هذا، وذكر أنه روى عنه خمسة أحاديث منكرة مسندة في التفسير وغيره.\nقلت: وأظن أنه يشير إلى أن هذا منها -:\n«وعامة أحاديثه مناكير، يرويها عنه عمرو بن هاشم البيروتي، وعمرو؛ ليس به بأس، ولم أر للمتقدمين فيه كلامًا، وقد تكلموا فيمن هو أمثل بكثير، لم يتكلموا فيه؛ لأنهم لم يخبروا حديثه» .\nيشير إلى أن الآفة من سليمان، وليس من عمرو، وهو كذلك؛ لكن هذا مُتَكَلَّم فيه، ولذلك؛ قلت:\nالعلة الثانية: عمرو بن هاشم؛ قال الحافظ:\n«صدوق يخطيء» .\nالثالثة: عبد الله بن صالح - وهو المصري -، وهو صدوق كثير الغلط؛ كما تقدم مرارًا.\n(تنبيه): علق الدكتور تدمري على هذا الحديث، فقال:\n«أخرجه البخاري ٥ / ٢٩٠ في الوصايا باب قول الله تعالى:؟ وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى. . .؟. . .» !\nقلت: وهذا تخريج عجيب غريب موهم أن الحديث رواه البخاري! ولا شيء من ذلك ألبتة؛ فإنك إذا رجعت إلى المكان الذي أشار إليه من «البخاري»؛ لم تجد فيه إلا حديث ابن عباس الموقوف عليه في تفسير الآية المذكورة؛ قال:","vol":"12","page":432},{"text":"«هي محكمة، وليست بمنسوخة» .\nثم إن الحديث مما فات السيوطي والمناوي؛ فلم يورداه في «جوامعهم»: «الجامع الكبير»، و«الجامع الصغير»، و«الزيادة عليه»، و«الجامع الأزهر»، ولا ذكره في «الدر المنثور» .\n<span data-type=\"title\" id=toc-5711>٥٦٩٠ </span>- (نَهَى عنِ الإقْنَاعِ والتَّصْوِيبِ في الصَّلاةِ) .\nضعيف جدًا. أخرجه ابن جميع في «معجم الشيوخ» (ص ٣٠٣) من طريق فرات بن السائب عن ميمون بن مهران عن ابن عباس قال:. . . فذكره مرفوعًا. وزاد:\n«يعني: (الإقناع): رفع الرأس إذا كان قائمًا، و(التصويب): أن ينظر إلى جيب قميصه» .\nقلت: وهذا التفسير من المؤلف أو من أحد رواته؛ فقد أخرجه ابن عدي في «الكامل» (٦ / ٢٠٤٩) من طريق أخرى عن الفرات به؛ دون الزيادة. وقال في آخر ترجمته:\n«أحاديثه عن ميمون بن مهران مناكير» . وقال ابن حبان في «المجروحين» (٢ / ٢٠٧):\n«كان ممن يروي الموضوعات عن الأثبات، ويأتي بالمعضلات عن الثقات! لا يجوز الاحتجاج به ولا الرواية عنه ولا كتابة حديثه إلا على سبيل الإخبار» . وقال البخاري:\n«منكر الحديث» . وقال الدارقطني وغيره:","vol":"12","page":433},{"text":"«متروك» .\nقلت: فالإسناد ضعيف جدًا.\n(تنبيه) قد عزا الدكتور تدمري في تعليقه على «المعجم» هذا الحديث للترمذي والنسائي والدارمي! وهو خطأ محض يشبه خطأه المذكور في الحديث الذي قبله؛ فإني لما رجعتُ إلى السنن الثلاثة التي أشار إلى موضع الحديث فيها تبين أنه يعني حديث أبي حميد الساعدي؛ قال:\n«كان النبي - ﷺ - إذا ركع اعتدل: قام ينصب رأسه، ولم يقنعه» !\nوهذا كما ترى حديث آخر مخرجًا ومعنى، وقد فاته أن يعزوه لأبي داود أيضا! فقد أخرجه في حديث أبي حميد الطويل، وهو مخرج في «المشكاة» (٨٠١) وغيره.\nوذلك يدل - كالحديث السابق - أن الدكتور لا معرفة له بهذا العلم، أو على الأقل بفن التخريج! فهو يخبط فيه خبط العشواء في الليلة الظلماء، وإلا؛ كيف استجاز عزو حديث قولي إلى من لم يروه لمجرد كونهم رووا في الباب حديثًا آخر من فعله - ﷺ -؟ !\n<span data-type=\"title\" id=toc-5712>٥٦٩١ </span>- (إذا تَطَهَّرَ أحدُكُم؛ فَلْيَذْكُرِ اسْمَ اللهِ تعالى؛ فإنهُ يطهر جسدهُ كلّه، وإذا لم يذكُر اسمَ الله تعالى على طهُرِه؛ لم يطهرْ إلا ما مَرَّ عليه الماءُ، وإذا فَرَغَ أحدُكُم من طهُورِهِ؛ فَلْيَشْهَدْ أن لا إله إلا الله، وأن محمدًا عبده ورسوله؛ ثم ليُصَلِّ عليه، فإذا قالَ ذلك؛ فُتحتْ له أبوابُ الجنةِ) .\nموضوع بهذا التمام.\nأخرجه ابن جميع في «معجم الشيوخ» (ص ٢٩٢)،","vol":"12","page":434},{"text":"والبيهقي في «السنن» (١ / ٤٤) من طريق يحيى بن هاشم: حدثنا الأعمش عن شقيق بن سلمة عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا موضوع؛ آفته يحيى بن هاشم - وهو السمسار الغساني -؛ كذاب وضَّاع يسرق الحديث كما قال الأئمة، وقال البيهقي عقبه:\n«وهذا ضعيف، لا أعلمه رواه عن الأعمش غير يحيى بن هاشم، وهو متروك الحديث» .\nقلت: وتعقبه الذهبي في «المهذب» (ق٩ / ٢) بقوله:\n«قلت: بل كذاب» .\nوعزاه السيوطي في «الجامع الكبير» للشيرازي في «الألقاب» والبيهقي فقط! وقد أخرجه الدارقطني أيضا (١ / ٧٣ / ١١) من الوجه المذكور؛ لكن ليس فيه قوله: «ثم ليصل عليه» .\nورواه أبو محمد المخلدي في «الفوائد» (ق ٢٤٥ / ٢) دون قوله: «وإذا فرغ. . .» .\nوالحديث؛ روي نصفه الأول من حديث أبي هريرة وابن عمر.\n١ - أما حديث أبي هريرة؛ فيرويه أبو بكر محمد بن عبد الله الزهيري: نا مرداس بن محمد بن عبد الله بن أبي بردة: نا محمد بن أبان عن أيوب بن عائذ الطائي عن مجاهد عنه مرفوعًا به.\nأخرجه الدارقطني وعنه البيهقي.\nوهذا إسناد ضعيف؛ علته مرداس هذا؛ قال الذهبي في «الميزان»:","vol":"12","page":435},{"text":"«لا أعرفه. وخبره منكر في التسمية على الوضوء» .\nقلت: وكأنه تبع في تجهيله إياه ابن القطان؛ فإنه قال:\n«لا يُعرف ألبتة» . فتعقبه الحافظ في «اللسان» بقوله:\n«قلت: هو مشهور بكنيته (أبو بلال)، من أهل الكوفة، يروي عن قيس بن الربيع والكوفيين. روى عنه أهل العراق. قال ابن حبان في «الثقات»: «يغرب ويتفرد» . وليَّنَهُ الحاكم أيضًا. وقول ابن القطان: «لا يُعرَف ألبتة»؛ وهم؛ فإنه معروف» .\n٢ - وأما حديث ابن عمر؛ فيرويه عبد الله بن حكيم أبو بكر عن عاصم بن محمد عن نافع عن ابن عمر مرفوعًا به.\nأخرجه الدارقطني، والبيهقي وقال:\n«وهذا أيضًا ضعيف؛ أبو بكر الداهري غير ثقة عند أهل العلم بالحديث. وروي من وجه آخر ضعيف عن أبي هريرة مرفوعًا» .\nقلت: أبو بكر هذا؛ متروك متهم بالكذب. وقال أبو نعيم الأصبهاني:\n«روى عن إسماعيل بن أبي خالد والأعمش الموضوعات» .\n<span data-type=\"title\" id=toc-5713>٥٦٩٢ </span>- (يا غلامُ! مَنْ أنا؟ فقال: أنتَ رسولُ اللهِ. فقال له: باركَ اللهُ فيكَ. ثم إنَّ الغلامَ لم يتكلَّم بعدها) .\nضعيف جدًا. أخرجه ابن جميع في «معجمه» (ص ٣٥٤)، ومن طريقه البيهقي في «الدلائل» (٦ / ٥٩ - ٦٠)، والخطيب في «التاريخ» (٣ / ٤٤٤)","vol":"12","page":436},{"text":"قال: حدثني العباس بن محبوب - بمكة -: حدثنا أبي: حدثني جدي شاصونة بن عبيد: حدثني معرض بن عبيد الله بن معيقيب اليمامي عن أبيه عن جده قال:\nحججت حجة الوداع، فدخلت دارًا بمكة، فرأيت رسول الله ^ ووجهه كدارة القمر، فسمعت منه عجبًا: أتاه رجل من أهل اليمامة بغلام يوم وُلِدَ، وقد لفَّهُ في خرقة، فقال له رسول الله ^:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا مظلم، مسلسل بالضعفاء والمجهولين:\nأولا: العباس بن محبوب؛ قال الحافظ في «اللسان»:\n«. . . أبو الفضل المعروف بـ (ابن شاصونة)، بصري الأصل، سكن جُدَّة. قال مسلمة بن قاسم: ضعيف الحديث، لا يُكتب حديثه، وكان لي صديقًا» .\nوأما الدكتور تدمري؛ فقال في تعليقه على «المعجم»:\n«لم أجد له ترجمة» !\nوكم له من مثل هذا النفي! !\nثانيًا: أبوه محبوب - وهو ابن عثمان بن شاصونة -؛ قال الحافظ أيضًا:\n«. . . عن جده. وعنه إسحاق بن شاهين؛ مجهول» .\nثالثًا: جده شاصونة - وهو ابن عبيد -؛ مجهول أيضًا؛ كما يأتي عن الحافظ العسقلاني.","vol":"12","page":437},{"text":"رابعًا وخامسًا: معرض بن عبيد الله وأبوه؛ قال الحافظ في «الإصابة»:\n«مجهولان، وكذلك شاصونة» . وقال:\n«وأخرجه الحاكم في «الإكليل» من وجه آخر عن العباس بن محمد بن شاصونة» .\nقلت: وقد روي من طريق آخر: أخرجه البيهقي والخطيب من طرق عن محمد بن يونس الكديمي: حدثنا شاصونة بن عبيد أبو محمد اليمامي به. وزاد في آخره:\n«حتَّى شَبَّ» .\nقلت: والكديمي؛ قال الذهبي:\n«هالك. قال ابن حبان وغيره: كان يضع الحديث على الثقات» .\nقلت: فلا قيمة لمتابعته، ولذلك؛ قال الحافظ ابن كثير في «البداية والنهاية» (٦ / ١٥٨) - وقد ذكره من الطريقين -:\n«حديث غريب جدًا» . وأشار البيهقي إلى ذلك بقوله:\n«إن صحَّت الرواية» .\nونقل الحافظ عن ابن السكن أنه قال في ترجمة معرض بن معيقيب:\n«له حديث في أعلام النبوة، لم أجده إلا عند الكديمي عن شيخ مجهول، فلم أتشاغل بتخريجه» .","vol":"12","page":438},{"text":"<span data-type=\"title\" id=toc-5714>٥٦٩٣ </span>- (مَنْ أدخلَ على أخيه المسلم فرحًا وسرورًا في دار الدُّنيا؛ خلق الله ﷿ منْ ذلك خَلْقًَا يدفعُ به عنه الآفات في الدنيا، فإذا كان يوم القيامة كانَ منه قريبًا، فإذا مَرَّ به هَوْلٌ يُفْرِقه قال: لا تَخَفْ. فيقولُ له: مَنْ أنتَ؟ فيقول: أنا الفرحُ - أو السُّرورُ - الذي أَدْخَلْتَهُ على أخيكَ في دارِ الدنيا) .\nمنكر.\nأخرجه ابن جميع في «معجمه» (ص ٣٦٥)، ومن طريقه الخطيب في «التاريخ» (١٣ / ٢٧٣): حدثني مؤنس بن وصيف بـ (تنّيس) قال: حدثنا الحسن بن عرفة قال: كنت أكتب عن يزيد بن هارون عن أبي حقص الأبار، فلقيته بمكة. قال الحسن: فحدثني أبو حفص الأبار عن ليث عن مجاهد عن ابن عباس مرفوعًا به.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ليث - وهو ابن أبي سليم -؛ وهو ضعيف مختلط.\nوالأخرى: مؤنس هذا؛ وفي ترجمته ساقه الخططيب، ولم يزد فيها على ذلك، فكأنه مجهول، ولم أره في «الميزان» و«اللسان»، وقد صرَّح بذلك ابن الجوزي في «العلل المتناهية» (٢ / ٢٣)؛ فإنه أخرجه من طريق الخطيب ثم قال:\n«هذا حديث لا يصح، ومؤنس بن وصيف مجهول» .","vol":"12","page":439},{"text":"<span data-type=\"title\" id=toc-5715>٥٦٩٤ </span>- (مَنْ غَزَا غزوةً فِي سَبيلِ اللهِ ﷿؛ فقد أدّى إلى اللهِ ﷿ جَمِيعَ طاعَتِهِ،؟ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ؟) .\nموضوع.\nأخرجه ابن جميع في «معجمه» (ص ٣٦٦) من طريق القاسم","vol":"12","page":439},{"text":"ابن بهرام عن قتادى عن أنس مرفوعًا به.\nقلت: وهذا موضوع؛ آفته القاسم هذا؛ قال ابن حبان في «المجروحين» (٢ / ٢١٤)\n«القاسم بن بهرام أبو همدان شيخ كان علي القضاء بـ (هيت) يروي عن أبي الزبير العجائب لا يجوز الاحتجاج به بحال»\nثم ساق له حديثًا موضوعًا في فضل معاوية.\nوأورده ابن عدي في كنى «الكامل»، وقال (٧ / ٢٧٤٩):\n«أبو همدان؛ كذاب»\nوأقرره الحافظان: الذهبي والعسقلاني.\nوالحديث؛ عزاه الدكتور تدمري في تعليقه علي «المعجم» لإبن ماجه في الجهاد! وهذا كذب علي ابن ماجه؛ سببه الجهل بهذا العلم؛ فإن الذي عند ابن ماجه في الباب المشار إليه إنما هو حديث آخر برقم (٢٧٦١) من روايه جمع من الصحابة؛ منهم أنس؛ وفيه:\n(ومن عزا بنفسه في سيبيل الله، وانفق في وجه ذلك له بكل درهم سبع مئة ألف درهم، ثم تلا الآية: ﴿وَاللَّهُ يُضَاعِفُ لِمَن يَشَاء﴾ .\nومع ذلك؛ فاسناده ضعيف؛ كما في «المشكاة» (٣٨٥٧) وغيره.\nفتأمل كطم في هذا العزو من تخليط، وكم له من تخاليط سبق بيان بعضها! ومن ذلك أنه عزا حديث:","vol":"12","page":440},{"text":"«من زار فبري وجبت له شفاعتي» في تعليقه عليه لـ «المسند» ! فقال (ص ٤١٩):\n«رواه أحمد في «مسنده» ٤ / ١٠٨» وهو يشير بذلك إلي حديث:\n«من صلى علي محمد وقال: اللهم أنزله المقعد المقرب عندك يوم القيامة وجبت له شفاعتي» .\nفقد استجاز عزو الحديث الأول لأحمد لمجرد التقائه مع حديثه في قوله: وجبت له شفاعتي» ! ! فهل يفعلذلك إلا جاهل بهذا العلم؟ ! !\nوالحديث الأول موضوع، وهو مخرج في «الضعيفة» تحت الحديث (٤٧)،\n«الإرواء» تحت الحديث (١١٢٨) .\nوالحديث الآخر ضعيف؛ فيه وفاء بن شريح الحضرمي؛ ولم يوثقه غير ابن حبان، وفي الطريق إليه ابن لهيعة. انظر التعليق علي «فضل الصلاة علي النبي؟» (ص ٢١)\nوتقدم الكلام عليه مفصلا برقم (١ / ٥١٤٢) .\nوالحديث؛ عزاه السيوطي في «الجامع الكبير» للديلمي عن أنس؛ دون قوله: ﴿فَمَن شَاء فَلْيُؤْمِن وَمَن شَاء فَلْيَكْفُرْ﴾ .\n<span data-type=\"title\" id=toc-5716>٥٦٩٥ </span>- (مَنْ لَمْ يَرْعَوِ عندَ الشَّيْبِ، ولم يَسْتَحِ مِنَ العَيْبِ، ولم يَخْشَ اللهَ بالغَيْبِ؛ فليسَ للهِ ﷿ فبه حاجةٌ) .\nموضوع.\nأخرجه ابن جميع في معجم الشيوخ (ص ٣٧٥)، وعنه","vol":"12","page":441},{"text":"الذهبي في «الميزان»: حدثني يوسف بن إسحاق بـ (حلب) قال: حدثنا\nمحمد بن حماد الطهراني: حدثنا عبد الرازق: أنبأنا معمر ابن طاوي عن أبيه\nعن جابر مرفوعًا به.\nأورده الذهبي في ترجمة يوسف هذا، قال:\n«الخبر باطل، والآفة من يوسف؛ فإن الباقين ثقات» .\nوأقره الحافظ في «اللسان»\nوأما الدكتور تدمري؛ فلم يزد علي قوله في تعليقه علي ترجمة الشيخ الحلبي\nهذا:\nلم أجد له ترجمة» !\nوهذا مما يدل علي أن الرجل لا معرفة عنده بعلم الجرح والتعديل، وما\nأذكر أني رأيته جرح راويًا لحديث ما ولو كان كذابًا! وكل ما صنعه في التخريج هذا\nالحديث أنه قال:\n«ذكره الديلمي بلا سند عن جابر مرفوعًا. (تمييز الطيب من الجبيث٢١٤» .\nوصاحب «التمييز» تابع فيما قال لأصله «المقاصد الحسنة» للسخاوي رقم\n(١١٧٧)، وتبعهما العجلوني في «كشف الخفاء» (٢٦١١)؛ إلا أنه قال:\n«قال اغبن الفرس: ضعيف» !\nوجاء من بعدهم الشيخ محمد عبد الباقي الزرقاني ليقول في كتابه «مختصر\nالمقاصد الحسنة» (١٠٧٧):","vol":"12","page":442},{"text":"«وارد» ! !\nوفي هذا الاختصار ما لا يخفى من إيهام أن الحديث أصلا، كما هو في\nاقتصار ابن الفرس علي تضعيفه، هو حديث باطل بشهادة الحافظ النقاد الإمام\nالذهبي، وموافقة العسقلاني عليه. وليت أن أخانا الدكتور محمد الصباغ نقل\nذلك عنهما في مراجعه التي أحال إليها في تعليقه علي «المختصر»، وإن كان قد قارب الصواب في قوله: «والحديث لا اصل له»؛ فقد تبين أن له أصلًا؛ أي\nسندًا؛ ولكن قد عرفت آفته ووهو من الفوائد التي استفدناها من «معجم ابن جميع» ﵀ تعالي.\n<span data-type=\"title\" id=toc-5717>٥٦٩٦ </span>- (أُنْشِدُ اللهَ رجالَ أُمَّتِي لا يَدْخُلُوا الحمَّامَ إلا بِمِئْزَرٍ، وأُنشِدُ اللهَ نساءَ أمتي أنْ لا يَدْخُلْنَ الحَمَّامَ.) .\nضعيف.\nأخرجه ابن جميع في «معجمه» (ص ٢٥١) من طريق بكر بن سهل: حدثنا عمرو بم هاشم: حدثنا موسى بن وردان عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناده ضعيف، وله علتان:\nالأولى: عمرو بن هشام - وهو البيروتي -، قال الحافظ:\n«صدوق يخطئ»\nوالأخرى: بكر بن سهل هذا؛ قال النسائي:\n«ضعيف» . وقال الذهبي:\n«مقارب الحال» !","vol":"12","page":443},{"text":"والحديث؛ كنت أوردته في «ضعيف الجامع الصغير» (١٣٤٥) - وقد عزاه لابن عساكر، وأظن الآن أنه عنده من طريق ابن جميع - بناء علي القاعدة المعروفة أن ما تفرد به ابن عساكر؛ فهو ضعيف، وهذه القاعدة وإن كانت تشذ أحيانًا، فهذا التخريج أكدها في هذا الحديث. والله الموفق.\n<span data-type=\"title\" id=toc-5718>٥٦٩٧ </span>- (مَنْ لَبِسَ الصُّوفَ، وانْتَعَلَ المخصُوفَ، ورَكِبَ حِمَارَهُ، وحَلَبَ شاتَهُ، وأكلَ مع عِيالِه، فَقَدْ نَحّى اللهُ عنه الكِبْرَ) .\n٢ - أنا عبدٌ ابنُ عبدٍ، أَجْلِسُ كَجَلْسَةِ العَبْدِ، وآكلُ أكلةَ العبدِ.\n٣ - وذلك أنَّ النبي؟لم يَطْرُقْ طعامًا قط، إلا وهو حابٍ على ركبتيهِ.\n٤ - إنَّ الله ﷿ قَدْ أوحى إليَّ: أَنْ تواضَعُوا، ولا يَبْغِي أَحَدٌ على أحدٍ.\n٥ - إنَّ يدَ الله مَبْسُوطَةٌ على خَلْقِهِ، فَمَنْ رفعَ نَفْسَهُ؛ وَضَعَهُ اللهُ ﷿، ومَنْ وَضَعَ نَفْسَهُ؛ رفعَهُ الله ﷿.\n٦ - ولا يمشي امرؤٌ على الأرضِ يَبْغِي بها سُلْطَانَ اللهِ ﷿ إلا أَكَبَّهُ اللهُ ﷿) . ً\nضعيف جدًا - أو موضوع بهذا السياق والتمام.\nرواه السكن بن جميع في «حديثه» (ص٤٢٠) من طريق سعيد بن سنان عن أبي الزاهرية عن كثير ابن مرة عن عبد الله بن عمر مرفوعًا","vol":"12","page":444},{"text":"قلت: وهذا إسناده واهٍِ بمرة؛ آفته سعيد بن سنان هذا - وهو أبو مهدي الحمصي -؛\nقال الحافظ في «التقريب»:\n«متروك؛ ورماه الدارقطني وغيره بالوضع» .\nقلت: ويد الصنع ظاهرة في حديثه هذا، ففقد سرق بعض الأحاديث الصحيحة، وضمها إليه بهذا السياق والإسناد، والكلام عليها لا مجال الآن إليه فأكتفي بالإشارة إليها، وهي:\nالفقرة الثانية تراها في «مجمع الزوائد» (٩ / ١٩،٢١) .\nوالفقرة الرابعة مخرجة في الصحيحة» (٥٧٠)\nوالخامسة خرجتها في «ظلال الجنة» (٦١٥ - ٦١٧)، «الإرواء» (٢٢٠٠)،\nو«صحيحة» (٢٣٢٨)، وهي مركبة من حديثين.\nوالحديث؛ عزاه السيوطي في «الجامع الكبير» لـ (تمتم وابن عساكر عن ابن عمر)،ووقعت فيه الفقرة السادسة بلفظ:\n«ولا يمشي امرؤ علي الأرض شبرًا يبتغي به سلطان الله. . . . . .) . ولعله\nالصواب؛ فقد ذكر المعلق علي «المعجم» تعليقًا علي قوله: «بها» أن الأصل: «به» . والله اعلم.\n<span data-type=\"title\" id=toc-5719>٥٦٩٨ </span>- (رَكْعَتَانِ مِنَ الضُّحَى؛ تَعْدِلانِ عندَ اللهِ بِحَجَّةٍ وعُمْرَةٍ مُتَقَبَّلَتَيْنِ)\nموضوع.\nأخرجه الديلمي في «مسند الفردوس» (٢ / ١٧٥ - مصورة","vol":"12","page":445},{"text":"الجامعة) عن يوسف بن ميمون الحنفي: زياد بن ميمون عن انس مرفوعًا.\nقلت: زياد هذا؛ وضاع باعترافه؛ كما تقدم مرارًا، فانظر الأحاديث (١٧٦، ٢٩٦) .\nويوسف بن ميمون الحنفي؛ قال البخاري وأبو حاتم:\n«منكر الحديث جدًا» .\nويغني عنه حديث أبي أمامة مرفوعًا:\n(من خرج من بيته متطهرًا إلي صلاة مكتوبة؛ فأجره كأجر الحاج المحرم، ومن\nخرج إلي تسبيح الضحى لا ينصبه إلا إياه،فأجره كأجر المعتمر. .» الحديث؛\nانظر (صحيح الترغيب» (٣١٨)، وصحيح أبي داود» (٥٦٧)\n<span data-type=\"title\" id=toc-5720>٥٦٩٩ </span>- (ركعتَانِ بعمَامَةٍ خيرٌ مِنْ سبعينَ ركعةً بغيرِ عِمَامَةٍ)\nموضوع.\nرواه الديلمي في «المسند» (٢ / ١٧٦) معلقا، فقال أبو نعيم:\nحدثنا عبد الله بن محمد بن عجلان عن أبي الزبير عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته أحمد بن صالح هذا؛ فإنه كان يصنع الحديث؛ كما قال ابن حبان. وغير أحمد بن صالح المصري الحافظ؛ كما نبه عليه ابن حبان في «الثقات» (٨ / ٢٥ - ٢٦) وقد تقدم له حديث آخر برقم (٣٤١٢)،كما تقدم حديثه هذا أيضا برقم (١٢٨)؛ ولكن لم أكن وقفت علي إسناده، فاعتمدت في تضعيفه علي المناوي، وقد أعله بمن فرقه، فكأنه ظنه الحافظ المصري، ولم","vol":"12","page":446},{"text":"أطمئن لإعلاله بذلك، ولا لقول السخاوي فيه:\n«لا يثبت» . ولذلك؛ حكمت عليه بالوضع هناك أيضا لما ذكرته في أول\nتخريجه، واستظهرت ثَمة أن علة الحديث طارق بن عبد الرحمن هذا،وهو الحجازي، وأشرت إلي احتمال أن تكون دونه؛ فقد تحقق الآن هذا الاحتمال،كما تأكد حكمي علي الحديث بالوضع هناك من حيث المعنى بعد أن تبين أنه من رواية ذاك الكذاب،وتطابق ذاك الكذاب، وتطابق ذلك مع حكم الإمام أحمد علي الحديث بالبطلان كما سبق هناك، فالحمد لله تعالي علي توفيقه،وأسأله المزيد من فضله وهدايته.\nومما سبق من التحقيق؛ يتبين للقارئ تساهل المناوي في نقده لهذا الحديث، وقد أشرت آنفا إلي السبب، وبناء علي ذلك اقتصرفي «التيسير» علي قوله:\nوهو غريب» !\nوقد اغتر بكلامه الشيخ عبد الله الغماري في رسالته» إزالة الالتباس»؛\nفقال (ص٢١) عقب قول المناوي هذا وقول السخاوي الذي قبله:\nوإنما قال هذا اعتمادًا منه علي قول المناوي المتقدم هناك ولو وقف علي إسناده؛ لحكم - إن شاء الله بوضعه.\nنقول هذا إحسان للظن به، وإلا؛ فالرجل قد تبين لي من رسائله أنه خَلَفِيٌ صُوفي، حاقٌد، حاسد، أفاك. فإن شئت الوقوف علي الأدلة علي هذا الذي نقول؛ فانظر مقدمتي للمجلد الثالث من هذه «السلسلة» . والله المستعان.\nثم إن في الحديث علتين أخريين:","vol":"12","page":447},{"text":"إحداهما: عنعنة أبي الزبير.\nوالأخرى: جعفر بن أحمد الراوي عن أحمد بن صالح؛ فقد أورده أبو نعيم في «أخبار أصبهان» (٢ / ٢٤٩) فقال:\n«جعفر بن أحمد بن أبي الشروب البغدادي. روي عن أحمد بن صالح المسمومي (!) المكي. ذكره بعض أصحابنا» .\nثم ساق له الحديث الآتي بعده، فالظاهر انه مجهول. والله أعلم.\nوالحديث؛ عزاه السيوطي في «لجامع الكبير» (١٤٤٤١) لأبي نعيم عن جابر. وعلقت عليه اللجنة كلام المناوي في «الفيض» ولم تزد!\n(تنبيه): المسمومي، كذا وقع في الأصل! والراجح أنه: (الشمومي)؛ ما يأتي بيانه في الحديث التالي:\n<span data-type=\"title\" id=toc-5721>٥٧٠٠ </span>- (مَنْ صَلَّى الضُّحَى أربع ركعَاتٍ في يومِ الجُمُعَةِ في دهرِهِ مرةً واحدةً يقراُ بفاتحةِ الكتاب. . . فذكره بطوله.)\nموضوع أخرجه هكذا أبو نعيم في «أخبار أصبهان» (١ / ٢٤٩) قال:\nحدث عبد الله بن محمد بن زكريا: ثنا جعفر بن أحمد بن أبي الشروب الزعفراني: ثنا أحمد بن صالح: حدثني عبد الله بن عيسى والوليد بن أبي النجم قالا: ثنا سعد بن الجرجاني عن سفيان الثوري عن ليث عن مجاهد عن ابن عباس مرفوعًا.\nقلت: هذا موضوع؛ آفته أحمد بن صالح، وهو غير أحمد بن صالح المصري","vol":"12","page":448},{"text":"الثقة الحافظ كما تقدم في الحديث الذي قبله.\nويحتمل أن تكون الآفة من سعد بن سعيد الجرجاني؛ قال البخاري:\n«لا يصح حديثه» .\nوذكر له الذهبي حديثًا موضوعًا، واتهمه به. والله اعلم.\nوالحديث؛ أورده ابن الجوزي في «الموضوعات» (٢ / ١١٢) بإسناده وذكره السيوطي في «اللآلي» (٢ / ٣٥) من طريقه، وساق سنده من طريق الفضيل بن عياض: حدثنا أبو عبد الله الخراساني عن سفيان الثوري به. وساق الحديث بطوله، وقال ابن الجوزي - وتبعه السيوطي وغيره -:\n«موضوع بلا شك، فلا بارك الله فيمن وضعه، فما أبرد هذا الوضع وما أسْمَجَهُ! وكيف يحسن أن يقال: من صلي ركعتين فله ثواب موسى وعيسى. وفيه مجاهيل، أحدهم قد عمله» .\nقلت: لعله يعني شيخ الفضيل أبا عبد الله الخراساني ومن دونه،ولعل (أبو عبد الله الخراساني) هو سعد بن سعيد الجرجاني الذي في طريق أبي نعيم، أو آخر من المتروكين سرقه أحدهم من الآخر. والله سبحاه وتعالي أعلم.\nوالحديث؛ ذكره أبو نعيم في ترجمة جعفر بن أحمد بن أبي الشروب البغدادي وقال:\n«روي عن أحمد بن صالح المسمومي المكي. ذكره بعض أصحابنا» .\nقلت فهو في حكم المجهولين.","vol":"12","page":449},{"text":"وهذه النسبة (المسمومي) لم أعرفها، ووقع في «الثقات» (٨ / ٢٦)، و«التهذيب»: (الشومي) وفي «المجروحين» (١ / ١٤٩)، و«التقريب»: (الشموني) بالنون. ولعل الصواب ما قبله؛ فقد جاء في مادة (الأشمومي) من «التبصير»:\n«. . نسبة إلى (أشموم الرمان) (١) بحري مصر، ونسب إليها من المتقدمين (الشومي) بلا ألف» . والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5722>٥٧٠١ </span>- (ما مِنْ عَبْدٍ يَبْسُطُ كفَّيْهِ دُبُرَ كلِّ صَلاة، ثم يقول: اللهمَّ إلهي وإله إبراهيمَ وإسحاقَ ويعقوبَ، وإله جبرائيلَ وميكائيلَ وإسرافيلَ - ﵈ -! أسألُكَ أن تستجيب دعوتي؛ فإني مُضطر، وتعصمَني في ديني؛ فإني مُبْتَلى، وتنالَني برَحمَتِك؛ فإني مُذنبٌ، وتنفي عني الفقرَ؛ فإني مُتَمَسْكنٌ؛ إلا كان حقًا على الله ﷿ أَنْ لا يَرُدَّ يدَيْهِ خَائبتين) .\nضعيف جدًا.\nأخرجه ابن السني في «عمل اليوم والليلة» (رقم ١٣٥) عن أبي يعقوب إسحاق بن خالد بن يزيد البالسي: ثنا عبد العزيز بن عبد الرحمن القرشي عن خُصيف عن أنس بن مالك ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء:\nالأول: خُصيف - وهو ابن عبد الرحمن الجزري -؛ قال الحافظ في «التقريب»:\n«صدوق سيئ الحفظ، خلط بآخره»\n(١) وهي مشهورة على ألسنة أهلها المصريين الآن بـ (أشمون الرمان)","vol":"12","page":450},{"text":"الثاني: عبد العزيز بن عبد الرحمن القرشي؛ قال الذهبي في «الميزان»:\n«اتهمه الإمام أحمد، وقال النسائي وغيره: ليس بثقة» . ثم ساق له حديثًا بلفظ:\n«مَنْ تَقَلّدَ سيفًا في سبيل الله؛ قلّده الله وِشَاحَيْنِ يوم القيامة من الجنة، لا تقوم لهما الدنيا وما فيها. . .» الحديث. وقال الذهبي:\n«هو من بلاياه»\nالثالث: إسحاق بن خالد بن يزيد البالسي؛ قال ابن عدي في «الكامل» (١ / ٣٣٧):\n«روى غير حديث منكر عن جماعة من الشيوخ، ورواياته تدل بأنه ضعيف» .\nوأما ابن حبان؛ فذكره في «الثقات» (٨ / ١٢٠)\nوالحديث؛ أورده السيوطي في «الجامع الكبير»، وعزاه لأبي الشيخ أيضًا والديلمي وابن عساكر وابن النجار، وقال:\n«وهو واهٍ» !\nقلت: ومن هذا التخريج والتحقيق؛ تعلم أن قول الشيخ محمد بن عبد الرحمن ابن مقبول الأهدل اليماني في رسالته «سنية رفع اليدين في الدعاء بعد الصلوات المكتوبة» (ص ١٣١ - إتقان الصنعة):\n«وفي اسناده عبد العزيز بن عبد الرحمن فيه مقال ()، وصريح في «ميزان الاعتدال» وغيره بانه حديث ضعيف، لكنه يعمل به في فضائل الأعمال» !","vol":"12","page":451},{"text":"وأقره الشيخ عبد الله الغماري الذي قدم له وعلق عليه!\nوفيه دلالة ظاهرة على جهل هذا الرجل بهذا العلم أو تجاهله؛ فإن مقتضى قول الذهبي في عبد العزيز هذا:\n«اتهمه أحمد. .» إلخ كلامه المتقدم: أن حديثه يكون من قسم الضعيف جدًا، فما عزاه الاهدل لـ «الميزان» بما برفضه الميزان المستقيم، ولا سيما وفي الحديث العلتان الأخريان!\nوعلى ذلك؛ فقوله: «لكنه يعمل به. .» فاسد الإعتبار؛ لأن من شروط العمل بالحديث الضعيف - عند من يقول به -: أن لا يشتد ضعفه كما ذكر ذلك الغماري نفسه في بعض رسائله، مثل كتبيه «القول المقنع» (ص ٤) - وقد حشاه كذبًا وزورًا وسفاهة وقلة حياء -! فراجع إن شئت مقدمة المجلد الثالث من هذه «السلسلة» وأما هنا في تعليقه على رسالة «سنية الرفع»؛ فقد كتم هذا الشرط (ص ١٣٣) ! !\nثم رايت المدعو (عبد الوهاب مهية) الجزائري نحا نحوهما في رسالة له سماها «كشف الأكِنَّة عما قيل إنه بدعة وهو سنة» ! فأعلَّ الحديث بعبد العزيز هذا فقط! بل تبين لي أنه مقلد له في كثير من بدعه التي زعم أنها سنة؛ تمسكًا منه بمعمومات لم يَجْرِ عَمَلُ السلف عليها، أو باحاديث واهية لا يجوز العمل بها ولو في فضائل الأعمال لشدة ضعفها؛ كهذا.\nومن ذلك: أن الشيخ الغماري قال (ص ١٣١) من رسالته المتقدمة:\n«أخرج الحافظ أبو بكر بن أبي شيبة في «مصنفه» عن الأسود العامري عن أبيه قال:","vol":"12","page":452},{"text":"صليت مع رسول الله ﷺ الفجر، فلما سلَّم انحرف ورفع يديه ودعا. . الحديث» .\nكذا قال! وفيه كذب وخطأ مكشوفان:\nأما الكذب؛ فقوله: «ورفع يديه ودعا» ! فإن هذه الزيادة لا أصل لها في «المصنف» ولا عنده غيره ممن أخرج الحديث، وإنما هي مما أملاه عليه هواه - والعياذ بالله تعالى -! فالحديث في موضعين من «المصنف» بإسناد واحد:\nفقال في «الموضع الاول» (١ / ٣٠٢): حدثنا هُشَيم قال: أنا يعلى بن عطاء عن جابر بن يزيد [بن] الأسود العامري عن أبيه قال:. . فذكر الحديث إلى قوله: «فلما سلَّم انحرف» . ولم يزد\nثم ساقه في الموضع الآخر (٢ / ٢٧٤ - ٢٧٥) - وبالسند نفسه - نحوه مطولًا، وفيه:\n«فلما قضى صلاته وانحرف؛ إذا هو برجلين في آخر القوم لم يصلِّيَا معه. .» الحديث.\nوهكذا أخرجه أحمد (٤ / ١٦٠ - ١٦١)، وابن سعد في «الطبقات» (٥ / ٥١٧) من طريق هشيم به.\nوتابعه: جماعة عن يعلى بن عطاء به.\nأخرجه أصحاب السنن وغيرهم مختصرًا ومطولًا، وهو مخرج في «صحيح أبي داود» (٥٩٠، ٦٢٧) .\nورواه الطبراني في «المعجم الكبير) (٢٢ / ٢٣٢ - ٢٣٥) عن هشيم وغيره.","vol":"12","page":453},{"text":"قلت: فهذا كله مما يؤكد بطلان تلك الزيادة وبطلان ذكرها في الحديث. وأما هل كان ذلك عمدًا من الشيخ أم عن سهو؛ فذلم مما لا يعلمه إلا العليم بما في الصدور، وإن كان تَعَمُّدُهُ ليس ببعيد عن أمثاله من أهل الأهواء، ولا سيما وقد صرح بين يديه بأنه يقوي حديث الترجمة! ! (كالمستجير بالرمضاء من النار) !\nذلك هو الكذب في الحديث.\nوأما الخطأ؛ فهو في إسناده؛ فإنه جعله من مسند (الأسود العامري عن أبيه) ! وهذا الابن جاهلي لو يذكر في الصحابة، فماذا يقال عن أبيه؟ ! وإنما هو من مسند ابنه (يزيد ابن الأسود العامري) كما تقدم في إسناد «المصنَّف»، وكذلك هو عند كل مخرجي الحديث ممن ذكرنا وغيرهم، وفي كتب التراجم أيضًا كـ «الإصابة» وغيره. فالحديث ليزيد بن الأسود، وليس بـ (أبي الأسود) !\nوهذا مما يدل على جهل بالغ أو على قلة التحقيق. وأحلاهما مر!\nولقد قلَّده في ذلك كله في الكذب والخطأ ذاك الجزائري؛ فساق الحديث (ص٢٣): (عن الأسود العامري. .) بالزيادة! وعزاه لابن أبي شيبة في «مصنفه» ! !\nولم يكتف بذلك؛ بل أتبعه بحديث آخر ضعيف؛ مغترًا بتحسين بعضهم إياه جاهلًا او متجاهلًا تضعيف البخاري والعقيلي وابن عبد البر في بحث مبسط أجريته عليه فيما سيأتي برقم (٦٥٤٦) .\nثم تطاول على بعض أفاضل العلماء؛ فقال:\n«قلت: وهذا يرد قول الشيخ بن (كذا!) باز حفظه الله: ولم يصح عن النبي ﷺ","vol":"12","page":454},{"text":"انه كان يرفع يديه بعد صلاة الفريضة، وما يفعله بعض الناس من رفع أيديهم بعد صلاة الفريضة بدعة لا أصل لها. اهـ (من مخالفات الطهارة والصلاة ١ / ١٩٠) . وأنت خبير بضعف هذا الكلام - مع جلالة قائله - بما سبق ذكره - فتنبه ولا تغتر بقول حتى تعرف مستنده» !\nقلت: وهذا التنبيه حق؛ لكنه هو أحق به؛ لأنه اغتر بأحاديث ضعيفة لا يعرف ضعفها؛ لجهله بهذا العلم أو تجاهلها، ولعمومات لم يجر عمل السلف بها، فما أشبهه بمن يرفع يديه إذا جلس للتشهد الاخير؛ عملًا بالعمومات التي تشبث بها!\nوهذا هو شبهة الذين يستحسنون البدع في الدين، ولا يقيمون وزنا للنصوص القاطعة بكمال الدين، ولا يعتبرون بأقوال السلف الناهية عن الإحداث في الدين كقول ابن مسعود ﵁:\n«اقتصادُ في سُنَّةٍ؛ خيرٌ من اجتهادٍ في بدعةٍ» .\nوهو منهج الشيخ عبد الله الغماري ومن جرى مجراه من المبتدعة الذين لا يفرقون بين العادة والعبادة، أو بين المباحات والطاعات، فيقيسون هذه على تلك التي لم يات بها النبي ﷺ لبيانها وتفصيل القول في جزئياتها؛ بل قال:\n«أنتم أعلم بدنياكم» . رواه مسلم. وقال في العبادات:\n«مَنْ أَحْدَثَ في أمرنا هذا ما ليس منه؛ فهو رد» . رواه مسلم\nنسأل الله لنا ولهم الهداية.","vol":"12","page":455},{"text":"<span data-type=\"title\" id=toc-5723>٥٧٠٢ </span>- (لا تَدْخُلُوا على النِّسَاءِ وإنْ كُنَّ كَنَائنَ. قلنا: يا رسولَ الله! أفرايتَ الحمْوُ؟ قال: حَمْوُهُنَّ الموتُ) .\nمنكر بهذا اللفظ.\nأخرجه الطبراني في «المعجم الكبير» (١ / ٢٥٥ / ٧٣٦) من طريق النضر بن عبد الجبار: ثنا ابن لهيعة عن يزيد بن أبي حبيب عن أبي الخير مرثد بن عبد الله اليزني عن عقبة بن عامر قال: قال رسول الله ﷺ:. . فذكره في (مسند أنس) !\nولا أدري كيف وقع ذلك، وإن كان يقع مثله احيانًا في «مسند أحمد» وغيره!\nقلت: وهذا إسناد ضعيف ومتن منكر، وهو من أوهام ابن لهيعة.\nفقد خالفه جماعة من الثقات؛ فرووه عن يزيد بن أبي حبيب به نحوه؛ دون ذكر (الكنائن) .\nهكذا أخرجه الشيخان وغيرهما، وهو مخرج في «غاية المرام» (١٨١) . وكذلك رواه أحمد (٤ / ١٤٩، ١٥٣)، والطبراني في «المعجم» (١٧ / ٢٧٧ / ٧٦٢ - ٧٦٥) .\nوفي رواية له (٧٦٤): حدثنا بكر بن سهل: ثنا عبد الله بن يوسف: ثنا ابن لهيعة عن يزيد بن أبي حبيب بإسناده بلفظ:\n«لا تتحدثوا عند النساء» .\nوهذا منكر أيضًا؛ مخالف لحديث الثقات، فإن لم يكن من ابن لهيعة؛ فهو من بكر بن سهل؛ فقد ضعفه النسائي.","vol":"12","page":456},{"text":"قلت: ولو صحت زيادة: «وإن كن كنائن»؛ لكان لها وجه في المعنى، وذلك؛ أن (الكنائن) جمع (كَنة) - بفتح الكاف -: وهي امرأة الابن أو الأخ؛ كما في «القاموس» وغيره، فلو صحت؛ حُمِلَ على امرأة الاخ؛ ضرورة أن والد الابن محرم بالنسبة لامرأة ابنه، وقد صحَّ عن النبي ﷺ أنه قال:\n«لا يخلُوَنَّ رجلٌ بامرأةٍ إلا مع ذي مَحْرَمٍ» .\nأخرجه الشيخان وغيرهما، وهو مخرج في «الغاية» (برقم: ١٨٢)، وانظر: «فتح الباري» (٩ / ٣٣١ - ٣٣٢) .\n(تنبيه): لقد اختلفوا في المراد بـ (الحمو) في هذا الحديث الصحيح على أقوال ذكرها الحافظ في «الفتح» (٩ / ٣٣١ - ٣٣٢)؛ منها: أنه أبو الزوج. وكأن الحافظ مال إليه، ولو صح حديث الترجمة؛ لكان حجة رافعًا للخلاف، وإن مما يبطل حديث الترجمة أمرين:\nالاول: أن أحد رواته عن يزيد بن أبي حبيب - وهو الإمام الليث بن سعد - قال - كما في رواية لمسلم -:\n«(الحمو) أخو الزوج وما أشبهه من أقارب الزوج: ابن العم ونحوه» .\nوذكر نحوه الترمذي (٤ / ١٥٢ - حمص)، ونقله عنه الحافظ على الصواب، ثم ذهل فعزا إليه في نفس الصفحة بأن الحمو أبو الزوج! وقال النووي:\n«إتفق أهل العلم باللغة على أن (الأحماء) أقارب زوج المرأة كأبيه وعمه وأخيه وابن أخيه وابن عمه ونحوه» .\nوالآخر: أن أبا الزوج من المحارم؛ بصريح الآية الكريمة:","vol":"12","page":457},{"text":"(. . وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ. .)، فيبعد جدًا أن يجوز لزوجة الابن أن تبدي زينتها لوالد زوجها، ولا يجوز له أن يدخل عليها كما في حديث الترجمة، فدل ذلك على أنه منكر. والله أعلم.\n(تنبيه): لقد وقع في «الترغيب» (٣ / ٦٦) من الخطأ مثل ما وقع للحافظ؛ فقد ذكر أن الليث بن سعد فسَّر (الحمو) بأنه أبو الزوج ومن أدلى به كالأخ والعم وابن العم ونحوهم! فهذا خلاف ما سبق في رواية مسلم عنه، فلعل لفظ (أبو) تحريف من الناسخ أو الطابع.\n(تنبيه آخر): علق أخونا حمدي السلفي على حديث الترجمة، فقال: «رواه أحمد. . والبخاري. . ومسلم. . والترمذي. .» ! وهذا غير جيد؛ لأنه يوهم أنه عندهم بهذه الزيادة المنكرة! فوجب التنبيه.\n<span data-type=\"title\" id=toc-5724>٥٧٠٣ </span>- (إذا ظَهَرَ فِيكُمْ ما ظَهَرَ في بني إسْرَائيلَ؛ إذا كانَت الفاحشةُ في كِبَارِكُمْ، والمُلْكُ في صِغَارِكُمْ، والعِلْمُ في رُذَّالِكُمْ. يعني: يُتركُ الأمرُ بالمعروفِ والنهيُ عن المنكر يومئذٍ) .\nمنكر.\nأخرجه ابن ماجه (٤٠١٥)، وأحمد (٣ / ١٨٧)، وابن عدي في «الكامل» (٢ / ٨٠٢)، وأبو نعيم في «الحلية» (٥ / ١٨٥)، وابن عبد البر في «الجامع» (١ / ١٥٧) من طرق عن الهيثم بن حميد: حدثنا أبو مُعَيد حفص ابن غيلان الرعيني عم مكحول عن أنس بن مالك: قال: قيل: يا رسول الله!\nمتى نتكر الامر بالمعروف النهي عن المنكر؟ قال:. . فذكره. وقال أبو نعيم:\n«غريب من حديث مكحول، لم نكتبه إلا من هذا الوجه» .","vol":"12","page":458},{"text":"قلت: وهو ضعيف، رحاله موثقون؛ إلا أن مكحولًا كان يدلس؛ كما قال العلائي في «جامع التحصيل» (ص ٣٥٢)، وسبقه إلى ذلك ابن حبان في «الثقات» (٥ / ٤٤٧)، والبزار. انظر «التهذيب» .\nفعنعنته هي علة هذا الحديث، فمن قوَّاه فكأنه لم ينتبه لها، أو أنه تغاضى عنها؛ الحافظ العراقي في «تخريج الإحياء» (١ / ٤٣)، وأقره الزبيدي في «شرح الإحياء» (١ / ٢٨٤)؛ فإنه قال:\n«إسناده حسن» ! وأغرب منه قول البوصيري في «الزوائد» (ق ٢٤٤ / ١) و(٤ / ١٨٥ - طبع بيروت):\n«إسناده صحيح، رجاله ثقات» !\n(تنبيه): هذا الحديث صححه الدكتور فؤاد في تعليقه على «أمثال الماوردي» (ص ٨٨) تقليدًا لـ «الزوائد» ! ولكنه أخطأ في مؤلفه، أو ظن أنه «مجمع الزوائد»؛ فقال:\n«وقال الهيثمي في «الزوائد»: صحيح رجاله ثقات. «سنن ابن ماجه» ٢ / ١٣٣١ برقم ٤٠٥١» ! !\nيعني بتحقيق محمد فؤاد عبد الباقي، وذلك إن دل على شيء - كما يقولون اليوم - فهو أن الدكتور حديث عهد بتعلقه بهذا العلم. فهو لا يعلم أن «الزوائد» هو غير «مجمع الزوائد»، وأن مؤلف الاول هو البوصيري، فلما رأى الدكتور محقِّق «سنن ابن ماجه» قال: «قال في «الزوائد»: صحيح. .» إلخ؛ توهم أنه يعني «مجمع الزوائد»، فزاد من عنده «الهيثمي» ! وأوهم ان المحقق أراد «المجمع» ! ! والله المستعان، ولا حول ولا قوة إلا بالله!","vol":"12","page":459},{"text":"ثم إن للحديث طريقًا أخرى لا يفرح بها: يرويها خليل بن يزيد الباقلاني قال: حدثنا الزبير بن على الحميدي قال: ذكره هشام بن عروة عن أبيه عن عائشة قالت:\nقلت: يا رسول الله! متى لا نأمر بالمعروف. . الحديث.\nأخرجه العقيلي في «الضعفاء» (٢ / ٩١) في ترجمة الزبير هذا، وقال:\n«حديثه غير محفوظ» . وقال عقب حديثه هذا:\n«لا يتابع عليه، ولا يعرف إلا به» . قال الحافظ في «اللسان»:\n«وقال النّباتي عقب كلام العقيلي:\nلعمري إنه لباطل موضوع يشه له القرآن والسنة، وذكره ابن حبان في\n(الثقات») .\nقلت: نعم؛ ذكره فيهم في «أتباع التابعين» (٦ / ٣٣١) من رواية سلمة بن شبيب عن الخليل بن يزيد عنه. فهو على قاعدته في توثيق المجهولين؛ فإنه لم يذكر له راويًا غير الخليل هذا.\nوالخليل بن يزيد؛ لم أجد أحدًا ذكره إلا ابن حبان؛ فإنه اورده في تبع أتباع التابعين (٨ / ٢٣١) بروايته هذه عن الزبير بن عيسى ولم يزد؛ سوى أنه كناه بـ (أبو خلاد) . ولم يورده الدولابي في «الكنى»، ولا الذهبي في «المقتنى» .\nومن الغريب: أنه لم يذكر في ترجمته من روى عنه على خلاف عادته، وقد ذكر في ترجمة الزبير هذا أنه روى عنه سلمة بن شبيب كما تقدم آنفًا، فليضم ذلك إلى ترجمة الخليل من «الثقات» وقد روى عنه محمد بن اسماعيل شيخ العقيلي في الطريق الأخرى، وهو الترمذي أو الصائغ وكلاهما روى عنهما","vol":"12","page":460},{"text":"العقيلي كما في تذكرة الحفاظ وهما ثقتان وهذه فائدة تخرج الخليل من الجهالة العينية إلى الجهالة الحالية.\nقلت: وحمم النباتي - وهو الحافظ الناقد أحمد بن محمد بن مفرج الإشبيلي - على الحديث بالبطلان وإقرار الحافظ إياه ليس ببعيد عن الصواب لما أشار إليه من مخالفته\nللقرآن والسنة فمن ذلك قوله تعالى في اليهود (للُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ (٧٨) كَانُوا\nلَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ) .\nوأما الأحاديث فكثيرة ومن أشهرها قوله ﷺ:\n\" من رأى منكم منكرًا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان \".\nأخرجه مسلم وغيره وهو مخرج في \" تخريج أحاديث مشكلة الفقر \" (٦٦) وصحيح أبي داود (١٠٣٤) .\nقلت: فهذا صريح أو كالصريح في إبطال حديث الترجمة فإنه جعل آخر مراتب الإنكار أن ينكر قلبه فترك المؤمن له مما لا يتصور وقوعه كما في حديث ابن مسعود\nبنحو هذا قال فيه:\n\" وليس وراء ذلك من الإيمان حبة خردل \" رواه مسلم (١ / ٥٠ - ٥١) .\nوكذلك يقال في المرتبتين اللتين قبل هذه فإنهما مقيدتان بالاستطاعة فقد يستطيع الإنكار في أسوأ الظروف وقد لا يستطيع فكيف يقال بجواز ترك النهي مطلقا في تلك\nالظروف.","vol":"12","page":461},{"text":"<span data-type=\"title\" id=toc-5725>٥٧٠٤ </span>- (إذا خرج أحدكم يتغوط أو يبول فلا يستقبل القبلة ولا يستدبرها ولا يستقبل الريح وليتمسح ثلاث مرات. وإذا خرج الرجلان جميعا فليتفرقا ولا يجلس\nأحدهما قريبا من صاحبه ولا يتحدثان فإن الله يمقت على ذلك) .\nمنكر بهذا التمام. أخرجه الدولابي في الكنى (١ / ٢٦ - ٢٧) من طريق محمد بن يزيد بن سنان قال أنا يزيد عن يحيى بن أبي كثير قال: أخبرني خلاد أنه سمع أباه يقول: إن النبي ﷺ قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا محمد بن يزيد بن سنان وأبوه ضعيفان والابن أشد ضعفًا من أبيه.\nوقد خولفا فرواه عكرمة بن عمار عن يحيى بن أبي كثير عن هلال بن عياض قال حدثني أبو سعيد الخدري مرفوعا بفقرة الرجلين.\nوفي إسناده جهالة واضطراب كما سبق بيانه برقم (٥٠٣٥) .\nوما قبل هذه الفقرات ثابت في أحاديث معروفة إلا قوله \" ولا يستقبل الريح \".\nوروى البخاري في التاريخ الكبير (٢ / ٢ / ١٥١) من طريق قتادة عن خالد بن السائب الجهني عن أبيه عن النبي ﷺ:\n\" الاستنجاء بثلاثة أحجار \".\nقلت: وهذا اسناد صحيح فدل على أن جملة التمسح ثلاثا لها أصل عن","vol":"12","page":462},{"text":"السائب والد خلاد وأن زيادة فقرة الرجلين من زيادات محمد بن يزيد بن سنان المنكرة والله أعلم.\n<span data-type=\"title\" id=toc-5726>٥٧٠٥ </span>- (كان يأمرنا إذا حاضت إحدانا أن تتزر بإزار واسع ثم يلتزم صدرها وثدييها) .\nمنكر. أخرجه النسائي (١ / ١٨٩ـ القلم) من طريق أبي بكر بن عياش عن صدقة بن سعيد: حدثنا جميع بن عمير قال:\nدخلت على عائشة مع أمي وخالتي فسألتاها: كيف كان رسول الله ﷺ يصنع إذا حاضت إحداكن؟ قالت:. . . فذكره.\nقلت: وهذا إسناد ضعيف وله ثلاث علل:\nالأولى: جميع بن عمير - وهو التيمي الكوفي - مختلف فيه قال الذهبي في الضعفاء: \" روى الناس عنه وأحسبه صادقا وقد رماه بعضهم بالكذب فالله أعلم \".\nوقال في الكاشفك \" واه قال خ: فيه نظر \" وقال الحافظ في التقريب: \" صدوق يخطئ ويتشيع \".\nالثانية: صدقة بن سعيد مختلف فيه أيضا قال البخاري: \" عنده عجائب \".","vol":"12","page":463},{"text":"وضعفه ابن وضاح وقال الساجي: \" ليس بشيء \" وقال أبو حاتم: \" شيخ \" وذكره ابن حبان في الثقات، وقال الذهبي في الكاشف: \" صدوق \" وقال\nالحافظ في التقريب: \" مقبول \".\nقلت: وهذا هو الأقرب أن حديثه مقبول عند المتابعة وضعيف عند التفرد بله المخالفة وحديث الترجمة من هذا القبيل كما يأتي.\nالثالثة: الاضطراب في متنه فرواه أبو بكر بن عياش هكذا وخالفه عبد الواحد بن زياد عن صدقة فرواه بلفظ:\n\". . . ثم التزمت رسول الله ﷺ بيديها ونحرها \".\nأخرجه أحمد (٦ / ١٢٣) فنسب الالتزام للزوجة وليس للنبي ﷺ ولعل هذا أصح إن ثبت الحديث لأن عبد الواحد بن زياد أوثق من ابن عياش قال\nالحافظ في الأول منهما \" ثقة. في حديثه عن الأعمش وحده مقال \" واحتج به الشيخان.\nوقال في الآخر: \" ثقة عابد إلا أنه لما كبر ساء حفظه وكتابه صحيح \".","vol":"12","page":464},{"text":"واحتج به البخاري دون مسلم.\nوالحديث في الصحيحين وغيرهما من حديث عائشة وأم ميمونة وأم حبيبة دون جملة الالتزام فهي زيادة منكرة عندي سندًا ومتنا.\nأما السند فظاهر مما سبق.\nوأما المتن فلمخالفته لأحاديث الثقات عن أمهات المؤمنين فإن أحدًا منهم لم يذكرها. والروايات عنهن في \" صحيح أبي داود \" (٢٥٩ - ٢٦٣) .\n<span data-type=\"title\" id=toc-5727>٥٧٠٦ </span>- (لا يأبى الكرامة إلا حمار) .\nضعيف جدًا.\nأخرجه الديلمي في مسند الفردوس (٣ / ١٨٦) من طريق أبي بكر محمد بن معاذ بن فهد الشعراني النهاوندي قال: ذكر محمد بن عبد الله\nالأويسي - وسمعته منه مذاكرة - حدثنا أبو بكر المنادي: حدثنا عبد الله بن ادريس عن عبيد الله بن عمر عن نافع عن ابن عمر رفعه:. . . فذكره.\nقلت: هذا إسناد ضعيف جدا آفته النهاوندي هذا فإنه واه شديد الضعف وقد سبق له حديث آخر برقم (٥٦٧٨) وليس هو محمد بن معاذ العنبري كما توهم الشيخ\nعبد الله الغماري أو زعمه كما تقدم رده هناك.\nومحمد بن عبد الله الأويسي لم اعرفه وما ذكره السمعاني في الأنساب والحديث سكت عليه السيوطي في الجامع الكبير وكذا السخاوي في المقاصد الحسنة ومن تبعه\nكابن الديبع لكن ذكر السخاوي أن الديلمي قال عقب الحديث","vol":"12","page":465},{"text":"\" ويقال: إنه من قول علي \".\nقلت: وليس هذا في نسختنا المصورة من مسند الديلمي ثم قال السخاوي: \" قلت: هو كذلك في سنن سعيد بن منصور عن سفيان بن عيينة عن عمرو بن دينار\nعن محمد بنعلي قال: ألقي لعلي وسادة فقعد عليها. . . وقال ذلك \".\nقلت: وهذا اسناد صحيح ومحمد بن علي: هو ابن علي بن أبي طالب المعروف بابن الحنفية فهذا هو أصل الحديث: موقوف رفعه ذاك النهاوندي الواهي.\nومن هذا التحقيق تعلم أن الزرقاني لم يصنع شيئا حين قال في مختصر المقاصد (٢٠٤ / ١٢٠٥): \" ورد موقوفًا على علي ومروفوعا من حديث ابن عمر \".\nبل إنه أوهم صحته لتصديره إياه بصيغة الجزم \" ورد \" وليس بصيغة التمريض: \" روي \"!\n<span data-type=\"title\" id=toc-5728>٥٧٠٧ </span>- (لا يفقه الرجل كل الفقه حتى يترك مجلس قومه عشية الجمعة) .\nموضوع.\nأخرجه ابن عدي في الكالم (٢ / ٦٢٢) والديلمي في مسند الفردوس (٣ / ١٨٤) من طريق الحكم بن عبد الله حدثني الزهري","vol":"12","page":466},{"text":"عن سعيد بن المسيب عن عائشة مرفوعا.\nذكره ابن عدي في جملة أحاديث للحكم هذا - وهو الأيلي - وقال: \" كلها موضوعة \" وهكذا قال الإمام أحمد: \" أحاديثه كلها موضوعة \" وقال ابو حاتم\nوغيره: \" كذاب \".\nوالحديث أورده السيوطي في رسالته خصائص الجمعة (١ / ٢٢٢ - المجموعة المنبرية) من رواية الديلمي ساكتا عليه فأساء.\n<span data-type=\"title\" id=toc-5729>٥٧٠٨ </span>- (لا يفقه العبد كل الفقه حتى يبغض الناس في ذات الله ثم يرجع إلى نفسه فتكون أمقت عنده من الناس أجمعين) .\nمنكر.\nأخرجه الديلمي (٣ / ١٨٤) من طريق ابن لال: حدثنا علي بن عامر حدثنا عبد الملك بن يحيى بن بكير حدثنا أبي حدثنا الحكم بن عبدة عن سعيد بن أبي عروبة عن قتادة بن سعيد بن المسيب عن جابر رفعه.\nقلت: وهذا منكر علي بن عامر وشيخه عبد الملك بن يحيى لم أعرفهما.\nوالحكم بن عبدة من رجال ابن ماجة وقد روى عنه جمع ولم يوثقه أحد وقال الأزدي: \" ضعيف \" وقال الحافظ في التقريب: \" مستور \".","vol":"12","page":467},{"text":"وأورده الذهبي في الضعفاء لقول الأزدي المذكور ولا يخفى ما فيه والحديث ذكره السيوطي في الجامع الكبير من رواية ابن لال وسكت عنه كعادته ثم ساقه بنحوه من\nرواية الخطيب في المتفق والمفترق عن شداد بن أوس.\n<span data-type=\"title\" id=toc-5730>٥٧٠٩ </span>- (لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات وخلق العرش كتب على ساق العرش: محمد رسول الله خاتم الأنبياء وخلق الجنة التي أسكنها آدم وحواء فكتب اسمي على الأبواب والأوراق والقباب والخيام وآدم بين الروح والجسد فلما أحياه الله تعالى نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك فلما غرهما الشيطان تابا واستشفعا باسمي إليه) .\nمنكر. رواه أبو الحسين بن بشران ومن طريقه الشيخ أبو الفرج في \" الوفا بفضائل المصطفى \": حدثنا أبو جعفر محمد بن عمرو حدثنا أحمد بن إسحاق بن صالح ثنا محمد بن صالح ثنا محمد بن سنان العوقي ثنا إبراهيم بن طهمان عن بديل بن ميسرة عن عبد الله بن شقيق عن ميسرة قال:\nقلت: يا رسول الله متى كتبت نبيا؟ قال:. . . فذكره.\nنقلته من مجموع فتاوى ابن تيمية (٢ / ١٥٠) وهو في رسالة له في بيان حقيقة مذهب الاتحادية وبطلانه محفوظة في الكواكب الدراري (٣٩ / ١٠٣ / ١) لابن عروة الحنبلي ومنه صححت بعض الاخطاء في المجموع ومن كتب الرجال.","vol":"12","page":468},{"text":"وهذا الاسناد رجاله كلهم معروفون ثقات غير محمد بن صالح فلم أعرفه ومن فوقه من رجال التهذيب.\nوأما احمد بن اسحاق بن صالح فهو أبو بكر الوزان البغدادي قال ابن ابي حاتم في الجرح والتعديل (١ / ١ / ٤١):\n\" كتبت عنه مع أبي وهو صدوق \" وقال الدارقطني:\n\" لا بأس به \". كما في التاريخ (٤ / ٢٨) .\nوأما جعفر محمد بن عمرو فهو ابن البختري الرزاز ترجمه الخطيب (٣ / ١٣٢) وقال:\n\" وكان ثقة ثبتًا \"\nفالظاهر أن الآفة من محمد بن صالح الذي لم اعرفه ولم يذكره الخطيب في شيوخ الوزان ولذلك قلت: إن الحديث منكر فلو فرض أنه ثقة فهو شاذ لأنه قد خالفه\nجمع من الثقات فرووه مختصرًا جدًا بلفظ: \" كتبت (وفي لفظ: كنت) نبيا وآدم بين الروح والجسد \".\nفقال البخاري في التاريخ: قال محمد بن سنان:. . . فذكره.\nوقال ابن سعد في الطبقات: أخبرنا معاذ بن هانيء البهراني قال حدثنا ابراهيم بن طهمان به.\nوقد توقع على ذلك ابراهيم بن طهمان من جمع وقد خرجت رواياتهم في الصحيحة (١٨٥٦) وكلها أجمعت على رواية الحديث بهذا اللفظ المختصر","vol":"12","page":469},{"text":"ولم يذكر أحد منهم هذا اللفظ الطويل المنكر. والله أعلم.\nوإن مما يستغرب حقا: أن شيخ الإسلام ابن تيمية ﵀ تعالي بعد أن ذكر الحديث بلفظه المختصر الصحيح المذكور أنفا أتبعه بهذا اللفظ الطويل المنكر، وبحديث أخر عن عمر بلفظ:\n«لما أصاب آدم الخطيئة، رفع رأسه فقال: يا رب بحق محمد إلا غفرت لي! فأوحي إليه: وما محمد؟ فقال: يا رب أنك لما أتممت خلقي رفعت رأسي إلي عرشك فإذا عليه مكتوب لا إله إلا الله، محمد رسول الله ٠٠٠» الحديث وفيه: «ولولاه ما خلقتك» . وقال ابن تيمية عقبه:\n«فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة» !\nقلت: وحديث عمر هذا موضوع كما قال الذهبي وغيره وقد كنت نقلت ذلك حين خرجته في أول هذه «السلسلة» برقم (٢٥) ونقلت هناك قول ابن تيمية أن هذا الحديث مما أنكر علي الحاكم تصحيحه وأن الحاكم نفسه قال في رواية عبد الرحمن بن زيد بن اسلم:\n«روي عن أبيه أحاديث موضوعة لا يخفي علي من تأملها من اهل الصنعة أن الحمل فيها عليه»\nقلت: فهل نسي شيخ الاسلام هذا ام أنه لم يكن يوم سكت عن هذا الحديث الموضوع وقوي به ما قبله من اهل الصنعة؟\n(تنبيه) رجعت من أجل تصحيح بعض الاخطاء المطبعية الي النسخة المطبوعة من كتاب «الوفا بفضائل المصطفي» طبع سنة (١٣٨٦هـ) فتبين أنه","vol":"12","page":470},{"text":"مختصر «الوفا» لأنه محذوف الأسانيد وهو مما لم يتنبه له محققه الفاضل مصطفي عبد الواحد. والله اعلم\nثم رأيت الشيخ الغماري عزا في رسالته «إتحاف الأذكياء» (ص١٩) للحافظ أنه قوي إسناده، ولم يذكر الكتاب ولم أعثر عليه في الفتح بعد البحث عنه في مظانه.\n<span data-type=\"title\" id=toc-5731>٥٧١٠ </span>- (يا علي أني ارضي لك ما ارضي لنفسي واكره لك ما اكره لنفسي: لا تقرأ القرآن وأنت جنب ولا أنت راكع ولا أنت ساجد ولا تصل وأنت عاقص شعرك ولا تدبح تدبيح الحمار) .\nضعيف جدا بهذا التمام. اخرجه الدارقطني في سننه (١ / ١١٨ - ١١٩) من طريق أبي نعيم النخعي عبد الرحمن بن هانئ: نا أبو مالك النخعي عبد الملك بن حسين: حدثني أبو إسحاق السبيعي عن الحارث عن علي.\nقال أبو مالك: واخبرني عاصم بن كليب الجرمي عن أبي بردة عن أبي موسي.\nقال أبو نعيم: واخبرني موسي الأنصاري عن عاصم بن كليب عن أبي بردة عن أبي موسي، كلاهما قال: قال رسول الله - ﷺ -. . . فذكره\nقلت: وهذه الأسانيد الثلاثة كلها ضعيفة جدا لأن مدارها علي عبد الرحمن النخعي، قال الذهبي في الضعفاء\n(ليس بشيء وكذبه يحيي بن معين وقال ابن عدي عامة ما يرويه لا يتابع عليه)\nقلت: وقد أشار إلي شدة ضعفه الإمام البخاري بقوله كما في (التهذيب):","vol":"12","page":471},{"text":"(فيه نظر. وهو في الأصل: صدوق)\nقلت: وكأنه يعني: أنه صدوق في نفسه، شديد الضعف في حفظه.\nثم إن في إسناده الأول والثاني شيخه أبا ملك النخعي عبد الملك بن حسين وهو مثله في الضعف أو اشد فقد قال الحافظ في التقريب\n«متروك)\nمع أنه الآن القول في أبي نعيم الراوي عنه فقال فيه\nصدوق له أغلاط أفرط ابن معين فكذبه\nوأما شيخه في الإسناد الثالث موسي الأنصاري فالظاهر أنه موسي بن أبي كثير الأنصاري مولاهم أبو الصباح فأنه كوفي مثل أبو نعيم الذي دونه وعاصم الذي هو شيخه وهو صدوق\nفالآفة من أبي نعيم لأن من فوقه ثقات\nوفي إسناده الأول ثلاث علل علي التسلسل\nالأولي أبو مالك النخعي وقد عرفت أنه متروك\nالثانية أبو إسحاق السبيعي وهو ثقة ولكنه مدلس مختلط\nالثالث الحارث - وهو الأعور - وهو ضعيف وقد كذبه بعضهم\nوالحديث روي منه البزار (٣٢١ - كشف الأستار) الفقرة الأولي\nورواه بتمامه (٥٤٦) إلا جملة الحمار من طريق عبد الرحمن بن هانئ","vol":"12","page":472},{"text":"النخعي عن أبي مالك بإسناديه\nوإنما خرجت الحديث هنا من اجل هذه الفقرة والفقرة الأخيرة وأما ما بينهما فهي صحيحة في أحاديث أخري معروفة\nومن أحاديث هذا الواهي - عبد الرحمن بن هانئ - الحديث التالي:\n<span data-type=\"title\" id=toc-5732>٥٧١١ </span>- (من قتل ضفدعا فعليه شاة محرما كان أو حلالا)\nضعيف جدا\nأخرجه بن عدي في الكامل (٢ / ١٩٢٣): حدثنا ابن دحيم ثنا محمد بن هلي العسقلاني ثنا عبد الرحمن بن هانئ ثنا سفيان عن أبي الزبير عن جابر مرفوعا قال سفيان\n«يقال أنه ليس شئ أكثر ذكرا لله منه)\nقلت: وهذا إسناد ضعيف جدا آفته عبد الرحمن هذا وقد عرفت في الحديث السابق أنه شديد الضعف وفي ترجمته أورده ابن عدي في جملة أحاديث له ثم قال في أخرها\n(وله غير ما ذكرت وعامة ما له لا يتابعه الثقات عليه)\nوابن حبان مع أنه أورده في الثقات (٨ / ٣٧٧ - ٣٧٨) فقد استنكر له هذا الحديث فقال\nربما أخطا في القلب منه لروايته عن الثوري فذكره\nومحمد بن علي العسقلاني لم اعرفه وقد خالفه إسحاق بن سيار فقال: ثنا أبو نعيم عبد الرحمن بن هانئ عن أبي مالك النخعي وسفيان الثوري عن أبي","vol":"12","page":473},{"text":"الزبير مختصرا بلفظ\nمن قتل ضفدعا فعليه جزاؤه\nوهذا أشبه بالصواب مع كونه ضعيفا جدا لأن فيه أبا مالك النخعي وهو متروك أيضا كما سبق بيانه في الحديث الذي قبله\nوإسحاق بن سيار مجهول كما في الجرح والتعديل\n<span data-type=\"title\" id=toc-5733>٥٧١٢ </span>- (وهن شر غالب لمن غلب)\nضعيف\nأخرجه البخاري في التاريخ الكبير (١ / ق٢ / ٦١) وابن سعد في الطبقات (٧ / ٥٣) وعبد الله بن احمد (٢ / ٢٠١ - ٢٠٢) وأبي يعلي (١٢ / ٢٨٧ - ٢٨٨) من طريق أبي معشر البراء حدثني صدقة بن طيسلة حدثني معن بن ثعلبة المازني - والحي بعد - قال حدثني الأعشى المازني قال\nأتيت النبي - ﷺ - فأنشدته\nيا مالك الناس وديان العرب *** أني لقيت ذربة من الذرب\nغدوت أبغيها الطعام في رجب *** فخلفتني بنزاع وهرب\nأخلفت العهد ولطت بالذنب *** وهن شر غالب لمن غلب\nقال: فجعل يقول (وهن شر. . .) الخ\nقال الهيثمي في مجمع الزوائد (٤ / ٣٣٢) (١)\n_________\n(١) أملى الشيخ ﵀ - بجانب العزو: وأنظر (٨ / ١٢٧ / ١٢٨) الناشر","vol":"12","page":474},{"text":"رواه عبد الله بن أحمد ورجاله ثقات!\nوتبعه الشيخ أحمد شاكر في تعليقه علي المسند فقال (١١ / ١١٣)\nوإسناده صحيح وهو من زيات عبد الله بن احمد\nقلت: وأري أن ذلك من تساهلهما واعتدادهما بتوثيق ابن حبان ومن المعلوم أن ابن حبان يوثق المجهولين في كثير من الأحيان كما تقدم التنبيه علي ذلك مرارا في هذه السلسلة وغيرها فلابد من النظر فيما يتفرد به من التوثيق فأن صدقة هذا ذكره البخاري في (التاريخ) (٢ / ٢ / ٢٩٥) وابن أبي حاتم في الجرح والتعديل (٢ / ١ / ٤٣٣ - ٤٣٤) وابن حبان في أتباع التابعين من الثقات (٦ / ٤٦٨) برواية أبي معشر هذا فقط فهو حسب القواعد الحديثية مجهول ولا يخرجه من الجهالة توثيق ابن حبان لما ذكرنا من عادته في توثيق المجهولين فتأمل\nثم ساق عبد الله بن احمد (٢ / ٢٠٢) للحديث إسنادا أخر بنحوه مطولا ولكنه إسناد مظلم وقال فيه الهيثمي:\n(فيه جماعة لم اعرفهم)\nوقد بسط الكلام عليهم جدا الشيخ أحمد شاكر ﵀ وغالبه نقله من التعجيل للحافظ ابن حجر وخلاصته أن أربعة منهم علي نسق واحد مجهولون وهم أبو سلمة عبيد بن عبد الرحمن الحنفي حدثني الجنيد بن أمين بن ذروة بن طريف ابن بهصل الحرمازي حدثني أبي أمين بن ذروة عن أبيه ذروة بن نضلة عن أبيه نضلة بن طريف: أن رجلا يقال له الاعشي.... الحديث بطوله.","vol":"12","page":475},{"text":"قلت: والقول بجهالة المذكورين لا مناص من التسليم به لأنه لا يوجد لدي ما ينافيه سوي الأول منهم فبالإضافة إلي أنه ذكره ابن حبان في الثقات وقال:\nروي عنه البصريون كما ذكره الشيخ عن الحافظ فقد قال هذا\nروي عنه عباس بن عبد العظيم العنبري وعمرو بن علي الفلاس وغيرهما\nورواية عباس هي رواية عبد الله بن احمد هذه عن عبيد بن عبد الرحمن هذا وأما رواية الفلاس فقد عزاها الشيخ لابن سعد (٧ / ١ / ٣٦ - ٣٧)\nيعني من الطبعة الأوربية وهي في طبعة بيروت (٧ / ٥٣) رواها عنه بواسطة احمد بن محمد بن أنس\nوقد وجدت له متابعا قويا بل حافظا جليلا وأفادنا فائدة عزيزة جدا\nفقال ابن أبي عاصم في كتابه الآحاد والمثاني (٢ / ٤٢٢ / ١٢١٥) حدثنا عمرو بن علي نا عبيد بن عبد الرحمن أبو سلمة الحنفي قال وكان ثقة: - ثنا الجنيد بن أمين بن ذروة ٠٠٠الخ\nقلت: فهذه الفائدة تقود إلي التسليم بتوثيق ابن حبان إياه لمتابعة هذا الحافظ الفلاس إياه ورد قول أبي حاتم بجهالته وأن علة الحديث من الثلاثة المذكورين فوقه\n(تنبيه) عزا المعلق علي مسند أبي يعلي الحديث من الوجهين للإمام احمد وعزاه غيره من الوجه الأخر إليه! اغترارا منهم بخطأ مطبعي وقع في الطبعة القديمة وهو زيادة (حدثي أبي) بين عبد الله بن احمد وشيخه. روي الوجه الأول عن شيخه محمد بن أبي بكر المقدمي والأخر عن العباس بن عبد العظيم","vol":"12","page":476},{"text":"العنبري وكلاهما من شيوخ عبد الله بل العنبري من شيوخه الإمام احمد كما في تهذيب المزي\nولذلك عزا الهيثمي الوجهين لعبد الله بن احمد وعلي هذا جري الحافظ في التعجيل وغيره ثم الشيخ احمد شاكر فنص علي خطا ما في الطبعة المذكورة وأن الحديث من رواية عبد الله وليس من رواية أبيه\nولم يكتف المومي إليه بخطئه في العزو المذكور بل زاد (ضغثا علي إبالة) فقال\nوقد وهم الحافظ إذ نسبه في الإصابة (٦ / ٩) إلي عبد الله بن احمد في زوائده علي المسند!\nوهو الواهم كما عرفت علي أن الحافظ قد عزاه في ترجمة الاعشي المازني لأحمد أيضا فكأنه تنبه فيما بعد لهذا الخطأ فرجع عنه إلي الصواب في الموضع الذي أشار إليه المومي إليه!\nومن غرائبه أنه تعقب توهيمه للحافظ نقل عن شيخه الهيثمي عزوه إياه لعبد الله بن احمد من الوجهين دون أي تعليق\n<span data-type=\"title\" id=toc-5734>٥٧١٣ </span>- (لا توضع النواصي إلا في حج أو عمرة)\nمنكر\nأخرجه البزار في مسنده (٢ / ٣١ / ١١٣٤ - كشف الأستار) والعقيلي في الضعفاء (٤ / ٧٠) والطبراني في الأوسط (١ / ١٢ / ١ - مجمع البحرين) وابن عدي في الكامل (٦ / ٢٢١٣ - ٢٢١٤) من طرق عن محمد بن سليمان بن مسمول: ثنا عمر بن محمد بن المكندر عن أبيه عن","vol":"12","page":477},{"text":"جابر مرفوعا وقال البزار:\nلا نعلمه عن جابر إلا بهذا الإسناد\nقلت وهو ضعيف رجاله ثقات رجال مسلم غير ابن مسمول هذا قال ابن عدي بعد أن ساق له عدة مناكير هذا منها\nوله غير ما ذكرت وعامة ما يرويه لا يتابع عليه في إسناده ومتنه\nوقال ابن أبي حاتم (٣ / ٢ / ٢٦٧) عن أبيه\nليس بالقوي ضعيف الحديث كان الحميدي يتكلم فيه\nوضعفه الجمهور ولم يوثقه غير ابن حبان (٧ / ٤٣٩) وابن شاهين في ثقاته (٢٩٨ / ١٢٤٧) وذكره عن ابن معين أنه\nثقة وأشار الحافظ في اللسان إلي شكه في ذلك!\nولا وجه لذلك عندي فأنه قد ذكر عنه يزيد البادي في كتابه من كلام أبي زكريا يحيي بن معين (٥١ / ٨٧) نحوه فذكر عنه أنه قال:\nليس به بأس فلعل ابن معين لم يقف علي تلك المنكرات التي ذكرها ابن عدي والأخرى التي أشار إليها ولذلك لم يعتمده من جاء بعده من الحفاظ كابي حاتم وغيره وقال الذهبي في ا\" لضعفاء \":\n\"ضعفوه \"\nوقد خالفه نافع بن محمد فقال: عن عمر بن محمد بن المنكدر عن أبيه","vol":"12","page":478},{"text":"قال: فذكره موقوفا علي المنكدر\nأخرجه العقيلي عقب المرفوع وقال:\nوهذا أولي\nقلت: وفيه - كما تري - نافع بن محمد ولم أجد له ترجمة\nوالحديث أورده السيوطي في الجامع الكبير من رواية الدارقطني فقط في الأفراد عن جابر\nثم ذكر له شاهدا من رواية الشيرازي في الألقاب وأبي نعيم في الحلية عن ابن عباس\nقلت: وهو في الحلية (٧ / ١٣٩) من طريق علي بن إبراهيم بن الهيثم:\nثنا حماد بن الحسين: ثنا عمر بن بشر المكي: ثنا فضيل بن عياض قال: سمعت عبد الملك بن جرير: حدثني عطاء عن ابن عباس مرفوعا بلفظ:\nلا توضع النواصي إلا لله في حج أو عمرة فما سوي ذلك فمثلة وقال أبو نعيم\nغريب من حديث الفضيل لم نكتبه إلا من هذا الوجه\nقلت: وهو واه جدا آفته ابن الهيثم هذا - وهو أبو الحسن البلدي - قال الذهبي\nاتهمه الخطيب\nقلت: يشير إلي مارواه الخطيب في تاريخه (١١ / ٣٣٧ - ٣٣٨) في","vol":"12","page":479},{"text":"ترجمة البلدي هذا بسنده عنه بإسناده عن ابن عمر مرفوعا بحديث\nلا تضربوا أولادكم علي بكائهم فبكاء الصبي أربعة اشهر شهادة أن لا اله إلا الله وأربعة اشهر الصلاة علي محمد وأربعة اشهر دعاء لوالديه وقال الخطيب عقبه:\nهذا الحديث منكر جدا ورجال إسناده كلهم مشهورون بالثقة سوي أبي الحسن البلدي وقال الحافظ في اللسان عقبه:\nقلت: هو موضوع بلا ريب\n(تنبيه) كان من البواعث علي تخريج هذا الحديث وتحقيق الكلام عليه:\nأنني رأيت الدكتور عبد المعطي قلعجي قد صححه بإيراده إياه في (فهرس الأحاديث الصحيحة٠٠) الذي وضعه في أخر (الضعفاء) للعقيلي واتبعه بفهرس أخر لـ (الأحاديث الضعيفة والمنكرة والتي لا اصل لها) ! وقد أورد في كل منهما ما حقه أن يذكر في الأخر! ! الأمر الذي يدل علي جهل بالغ بهذا العلم وجرأة عجيبة وتهور لا نعرف له مثيلا والأمثلة علي ذلك كثيرة جدا لا مجال الآن للإكثار منها فحسبك هذا الحديث المنكر الذي لم يقل بصحته عالم ولا يساعد عليه إسناده كما رأيت!\nوأما الأحاديث الصحيحة التي ضعفها وأوردها في (الضعيفة) فحدث ولا حرج منها\nإذا اشتد الحر فأبردوا بالظهر (انظر صحيح الجامع ٣٣٦ - ٣٣٧)\nوإذا بويع لخليفتين فاقتلوا الآخر منهما (انظر صحيح الجامع ٤١٤)","vol":"12","page":480},{"text":"وفي ظني أنني ذكرت أمثلة أخرى في مكان آخر.\nولقد بلغني عن هذا القلعجي أنه ليس دكتورًا بالمتبادر من هذه اللفظة أو اللقب - أي دكتور في الحديث أو على الأقل في الشريعة - وإنما هو طبيب فإن صح هذا فهو\nتدليس حديث خبيث لا نعرف له مثييلاُ في المهتمين بالتدليس من رواة الحديث أو المؤلفين فيه والله المستعان.\n(فائدة): ظاهر الحديث أنه لا يشرع حلق الرأس إلا في الحج أو العمرة فهو مخالف لقوله ﷺ:\n\" احلقوه كله أو اتركوه كله \".\nوهو حديث صحيح مخرج في \" الصحيحة \" (١١٢٣) .\nولو ثبت أمكن حمله على معنى أنه لا يشرع قصد التقرب إلى الله بحلق الشعر كما كان يفعل بعض مشايخ الطرق حين يدخلون أحدًا في الطريق فإنهم يأمرونه بحلق\nشعره تذللًا!\n<span data-type=\"title\" id=toc-5735>٥٧١٤ </span>- (إن لكل أمة مجوسا ومجوس هذه الأمة الذين يقولون: لا قدر فمن مرض منهم فلا تعودوه ومن مات منهم فلا تشهدوه وهم شيعة الدجال حقا على الله ﷿ أن يلحقهم به) .\nمنكر بهذا التمام.\nأخرجه أبو داود (٤٦٩٢) وأحمد (٥ / ٤٠٦ - ٤٠٧) وابن أبي عاصم في السنة (٣٢٩ - بتحقيقي) عن سفيان الثوري عن عمر بن محمد عن عمر مولى غفرة عن رجل من الأنصار عن حذيفة مرفوعًا.\nقلت: وهذا إسناد ضعيف لجهالة الرجل الأنصاري وضعف عمر مولى غفرة.","vol":"12","page":481},{"text":"ـ وهو ابن عبد الله - قال الحافظ: \" ضعيف \" قلت: ومع ضعفه فقد اضطرب في إسناده فقد رواه هكذا.\nورواه مرة عن عبد الله بن عمر مرفوعا به دون قوله \" وهم شيعة الدجال. . . \".\nومرة أخرى أدخل بينه وبين ابن عمر نافعًا ولم يذكر الزيادة أيضًا.\nوتابعه على الوجه الأخير زكريا بن منظور فقال: حدثنا أبو حازم عن نافع به دون الزيادة.\nفالحديث حسن دونها ومن أجلها أوردته هنا وإلا فهو مخرج في الظلال (٣٢٩ - ٣٣٨)\n<span data-type=\"title\" id=toc-5736>٥٧١٥ </span>- (لولا أنها تعطى المهاجرين ما أخذتها) .\nضعيف.\nأخرجه النسائي (٥ / ٣٤ / ٢٤٦٦) من طريق ابراهيم بن ميسرة عن عثمان بن عبد الله بن الأسود عن عبد الله بن هلال الثقفي قال:\nجاء رجل الى النبي ﷺ فقال: كدت أقتل بعدك في عناق أو شاة من الصدقة فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف وله علتان:\nالأولى: الاختلاف في صحبة الثقفي هذا فأثبتها بعضهم كابن حبان في الثقات (٣ / ٢٤٠) ونفاها جمع قال ابن عبد البر في ترجمته من الاستيعاب:","vol":"12","page":482},{"text":"\" يعد في المكيين حديثه عندهم مرسل لم يذكر فيه سماع ولا رؤية \".\nوالأخرى: عثمان بن عبد الله بن الأسود - وهو الطائفي - قال الذهبي في الميزان:\n\" ما روى عنه سوى ابراهيم بن ميسرة \".\nقلت: يشير إلى أنه مجهول ونحوه قول الحافظ في التقريب:\n\" مقبول من الخامسة \" فلم يوثقه مع أنه قال في التهذيب:\n\" ذكره ابن حبان في الثقات \".\nوذلك لما عرف من تساهل ابن حبان في توثيق المجهولين كهذا.\nولقد تنبهت وأنا أكتب هذا البحث لنكتتين هامتين جدًا:\nالأولى: أن الحافظ عدة من التابعين بقوله آنفًا: \" من الخامسة \".\nولا مستند له في ذلك - فيما أعلم - إلا كونه روى عن عبد الله بن هلال الثقفي ولا يستقيم ذلك في نقدي إلا إذا وجد أمران اثنان:\nأولهما: ثبوت صحبة الثقفي هذا. ولا سبيل إلى ذلك لأنه لم يذكر فيه سماعًا ولا رؤية.\nوثانيهما أن يذكر عثمان هذا سماعه من الثقفي وهذا ما لم يفعل كما ترى. نقول هذا على افتراض ثبوت الصحبة وهيهات!","vol":"12","page":483},{"text":"والنكتة الأخرى: أنني رأيت ابن حبان قد أورد عثمان هذا في ثقات أتباع التابعين (٧ / ١٩٧) قائلًا: \" يروي عن عبد الله بن هلال روى عنه إبراهيم بن ميسرة \".\nفإن كان ابن الأسود من أتباع التابعين وابن هلال صحابيا فيكون الإسناد منقطعا بينهما وبمثله لا تثبت الصحبة ولو صرح بما يدل عليها. أو يكون المؤلف أخطأ في جزمه بصحبته ويكون تابعيا وهذا هو الأقرب كما يستفاد من كلام ابن عبد البر المتقدم.\nوبالجملة فهذا الحديث لا يثبت عن النبي ﷺ لإرساله وجهالته والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5737>٥٧١٦ </span>- (تعبد قبل أن يموت بشهرين واعتزل النساء حتى صار كالحلس (١) البالي)\nمنكر. أخرجه الخطيب في تاريخه (١٢ / ١٤٠) من طريق العباس بن إسماعيل بن حماد البغدادي حدثنا محمد بن الحجاج مولى بني هاشم حدثنا محمد بن عبد الرحمن بن سفينة عن أبيه عن سفينة قال:. . . فذكره.\nقلت: وهذا إسناد مظلم مجهول:\nما بين عبد الرحمن والعباس البغدادي لم أجد لهما ترجمة.\nوأما عبد الرحمن فذكره ابن أبي حاتم (٢ / ٢ / ٢٤٠) برواية جعفر والد\n_________\n(١) الحلس: ما يبسط في البيت من حصير ونحوه تحت كريم المتاع.","vol":"12","page":484},{"text":"عبد الحميد فقط ولم يذكر فيه جرحا ولا تعديلا ولم يورده ابن حبان في ثقاته.\nوأما العباس بن إسماعيل ففي ترجمته أورد الخطيب هذا الحديث ولم يزد وذكره الحافظ في اللسان وقال:\n\" قال ابن حبان في الثقات يعتبر به حدثنا عنه ابن قتيبة \".\nقلت: أورده في الطبقة الرابعة (٨ / ٥١٤) وهي الخاصة بـ (تبع أتباع التابعين) وليس في النسخة المطبوعة منه قوله \" يعتبر به \" فالظاهر أنها سقطت من الناسخ أو الطابع.\nثم رأيت الحديث في كشف الأستار (٣ / ١٢٢ / ٢٣٨٤) قال: حدثنا محمد بن سفيان بن محمد المسعري ثنا محمد بن الحجاج ثنا محمد بن عبد الرحمن بن سفينة به بلفظ:\n\". . . كالشن البالي \".\nفقد توبع العباس بن إسماعيل من المسعري هذا ولكني لم أجد له ترجمة وقال الهيثمي في المجمع (٢ / ٢٧٠ - ٢٧١):\n\" رواه البزار من رواية محمد بن عبد الرحمن بن سفينة عن أبيه عن جده ولم أجد من ذكرهما وفيه محمد بن الحجاج قال يحيى بن معين ليس بثقة \".\nقلت: في الرواة (محمد بن الحجاج) جمع وفيهم اثنان قال ابن معين في كل منهما: \" ليس بثقة \".","vol":"12","page":485},{"text":"أحدهما: محمد بن الحجاج اللخمي الواسطي صاحب حديث الهريسة الكذاب وتقدم برقم (٦٩٠) .\nوالآخر: محمد بن الحجاج المصغر فلا أدري أيهما يعنيه الهيثمي ولا عرفت أنا من هو من ذلك الجمع وبخاصة انه ليس فيهم أحد نسب غلى بني هاشم ولاء كما وقع في رواية الخطيب والله أعلم.\n<span data-type=\"title\" id=toc-5738>٥٧١٧ </span>- (من شهد له خزيمة أو شهد عليه فهو حسبه) .\nمنكر.\nأخرجه البخاري في التاريخ (١ / ١ / ٨٦ - ٨٧) والطبراني في المعجم الكبير (٤ / ١٠١ ٣٧٣٠) والحاكم (٢ / ١٨) وعنه البيهقي (١٠ / ١٤٤) والخطيب في الموضع (١ / ١٨٦ / ٢) وابن عساكر في تاريخ دمشق (٥ / ٣٠٥ / ١) من طريق زيد بن الحباب حدثني محمد بن زرارة بن عبد الله بن خزيمة بن ثابت حدثني عمارة بن خزيمة عن أبيه خزيمة بن ثابت ﵁:\nأن رسول الله ﷺ ابتاع من سواء بن الحارث المحاربي فرسا فجحد فشهد له خزيمة بن ثابت فقال له رسول الله ﷺ:\n\" ما حملك على الشهادة ولم تكن معه؟ \".\nقال: صدقت يا رسول الله ولكن صدقتك بما قلت وعرفت أنك لا تقول إلا حقا. فقال:. . . فذكره.\nسكت عنه الحاكم والذهبي وقال الهيثمي (١٠ / ٣٢٠): \" رواه الطبراني ورجاله كلهم ثقات \".","vol":"12","page":486},{"text":"كذا قال وتبعه المناوي في الجامع الأزهر وقلده الغماري فأورده في كنزه (٣٧٦٢) !\nومحمد بن زرارة لم يوثقه غير ابن حبان (٧ / ٤١٤) ولم يذكر له هو والبخاري وابن أبي حاتم راويا غير زيد بن حباب فهو في عداد المجهولين فالإسناد ضعيف.\nوله علة أخرى: وهي المخالفة في إسناده ومتنه فقد رواه الزهري عن عمارة بن خزيمة أن عمه حدثه وهو من أصحاب النبي ﷺ أن النبي ﷺ ابتاع الحديث بأتم منه دون حديث الترجمة وجعله من مسند عمه وليس من مسند أبهي وزاد:\n\" فجعل رسول الله ﷺ شهادة خزيمة بشهادة رجلين \".\nأخرجه أبو داود (٣٦٠٧) والنسائي (٧ / ٣٠١ - ٣٠٢) والحاكم (٢ / ١٧ - ١٨) وعنه البيهقي أيضا وأحمد (٥ / ٢١٥) وقال الحاكم: \" صحيح الإسناد \".\nقلت: ووافقه الذهبي وهو كما قالا.\n(تنبيه): لقد وقفت على أوهام لبعضهم حول هذا الحديث فرأيت التنبيه عليها:\nأولا: عزاه الحافظ لأبي داود من طريق الزهري عن عمارة أن عمه حدثه. . . بحديث الترجمة!\nفأخطأ مرتين: عزوه لأبي داو وللزهري وإنما روياه بالقصة والزيادة دون حديث","vol":"12","page":487},{"text":"الترجمة كما سبق وزاد عليه صاحبنا السلفي فعزاه في تعليقه على الطبراني للنسائي أيضا!\nثانيا: عزاه السيوطي في الجامع الكبير لأبي يعلى والطبراني والبارودي والحاكم والبيهقي وابن عساكر والضياء عن خزيمة بن ثابت عن أبيه فزاد: (عن أبيه) ! وخو خطأ ولعله من الناسخ.\nثالثا: عزاه الغماري لابن خزيمة أيضا وهو خطأ مخالف لما ذكرته آنفا عن الجامع الكبير ولما في الجامع الأزهر!\nرابعا: لم يرد الحديث في فهرس الحاكم وفهرس البيهقي كلاهما للدكتور المرعشلي مع وروده في كتابيهما كما رأيت والله الموفق.\n<span data-type=\"title\" id=toc-5739>٥٧١٨ </span>- (درج الجنة على قدر آي القرآن لكل آية درجة فتلك ستة آلاف ومئتا آية وست عشرة آية بين كل درجتين مقدار ما بين السماء والأرض فينتهي به إلى أعلى عليين لها سبعون ألف ركن وهي ياقوتة تضيء مسيرة أيام وليال) (*) .\nموضوع. أخرجه الديلمي في مسند الفردوس (ص١٤٥ - المجلد الثاني)\nمن طريق ابن شاهين: حدثنا الحسن بن محمد بن سعيد الأنصاري: نا أبو إسماعيل الهمذاني حدثنا الفيض بن وثيق ثنا فرات بن سلمان عن ميمون بن مهران عن عبد الله بن عباس مرفوعا.\nقلت: وهذا إسناد واه ومتن موضوع جزم الشيخ علي القاري في المرقاة\n_________\n(*) في الأصل: \" وليالي \". (الناشر)","vol":"12","page":488},{"text":"(٢ / ٥٨٩) بأن \" في سنده كذاب \".\nوكأنه يشير إلى الفيض هذا فقد قال فيه ابن معين: \" كذاب خبيث \".\nومن أجل هذا أورده الذهبي في الضعفاء والمتروكين لكنه مشى حاله في الميزان. ووثقه ابن حبان. فانظر تعليقنا على ترجمته في \" تيسير انتفاع الخلان بكتاب ثقات ابن حبان) وهو تحت التأليف نرجو الله تعالى أن ييسر لنا إتمامه بمنه وكرمه.\nلكن أبو إسماعيل الهمذاني لم أعرفه ولم يورده الدولابي في الكنى ولا السمعاني في مادة الهمذاني بالمعجمة ولا في الهمداني بالمهملة ولا الذهبي في المقتنى فيمكن أن يكون هو الآفة.\n<span data-type=\"title\" id=toc-5740>٥٧١٩ </span>- (إذا بلغ البنيان سلعا فاخرج منها) .\nضعيف.\nرواه الحاكم (٣ / ٣٤٤) وعنه البيهقي في دلائل النبوة (٣ / ١٨٦ / ٢) عن أبي عامر - وهو صالح بن رستم الخزازـ عن حميد بن هلال عن عبد الله بن الصامت قال: قالت أم ذر:\nوالله ما سير عثمان أبا ذر ولكن رسول الله ﷺ قال:. . . فذكره فلما بلغ البنيان سلعا وجاوز خرج أبو ذر إلى الشام وذكر باقي الحديث بطوله في خروجه إلى الربذة وموته بها. وقال الحاكم:\n\" صحيح على شرط الشيخين \" ووافقه الذهبي!","vol":"12","page":489},{"text":"وقد وهما، فإن عبد الله بن الصامت، وصالح بستم إنما أخرج لهما البخاري تعليقًا.\nثم إن صالحًا فيه ضعف من قبل حفظه، وقد ضعفه ابن معين وأبو حاتم وابن أبي شيبة وغيرهم، وهو في ذات نفسه ثقة، وفي التقريب: (صدوق كثير الخطأ) .\nوأم ذر لم تثبت صحبتها، كما بينته في التعليق على ترجمتها من (تيسير الانتفاع) .\n<span data-type=\"title\" id=toc-5741>٥٧٢٠ </span>- (يؤتى بالرجل من أمتي يوم القيامة، وماله من حسنة تُرجى له الجنة، فيقول الرب تعالى: أدخلوه الجنة؛ فإنه كان يرحم عياله) .\nضعيف جدًا.\nأخرجه الإسماعيلي في (المعجم) (ق١٠٦ / ٢) قال: حدثني عبد الرحمن بن قريش الهروي أبو نعيم حدثنا جرير عن مغيرة عن إبراهيم عن علقمة عن عبد الله مرفوعًا به.\nوأخرجه ابن جُمَيع في (معجم الشيوخ) (٣١٣)، والخطيب في (التاريخ) (٢ / ٣٣٠) من طريق أبي نعيم هذا.\nقلت: وهذا إسناد واه بمرة؛ عبد الرحمن هذا؛ ترجمه الخطيب (١٠ / ٢٨٢) برواية جمع من الثقات عنه، وقال:\n(وفي حديثه غرائب وأفراد، ولم اسمع فيه إلا خيرًا) . لكن قال الذهبي في","vol":"12","page":490},{"text":"(الميزان): (اتهمه السليماني بوضع الحديث) .\nقلت: ولعل الآفة ممن فوقه كهذا الحديث؛ فإن شيخه محمد بن عبيد الله البغدادي لا يدرى من هو! أورده الخطيب في تاريخه بهذا الحديث ولم يزد.\nوموسى بن عثمان العثماني - كذا وقع في الإسماعيلي و(التاريخ)، وفي (معجم الشيوخ): (موسى بن محمد العثماني) فالله أعلم - فإني لم أر له ترجمة.\nوالحديث؛ ذكره السيوطي في (الجامع الكبير) برواية ابن لال، والخطيب وابن عساكر عن ابن مسعود.\n<span data-type=\"title\" id=toc-5742>٥٧٢١ </span>- (من أكل مما تحت مائدته؛ أمن من الفقر)\nمنكر.\nأخرجه أبو نعيم في (أخبار أصبهان) (٢ / ٣٥٥) من طريق أحمد بن مويس - إمام مسجد بيت المقدس من ولد شداد بن أوس -: سمعت هدبة يقول:\nحضرت غداء أمير المؤمنين المأمون، فلما رفع المائدة؛ جعلت ألتقط ما في الأرض، فنظر إليّ المأمون فقال: أيها الشيخ! أما شبعت؟ فقلت: نعم يا أمير المؤمنين! إنما شبعت في فنائك وكنفك، ولكني حدثني حماد بن سلمة عن ثابت البناني عن أنس بن مالك قال: سمعت النبي ﷺ يقول. . . فذكره. فأشار إلى خادم له، فجاء، وناولني بدرة فيها ألف دينار، فقلت: يا أمير المؤمنين! وهذا من ذلك.","vol":"12","page":491},{"text":"قلت: وهذا إسناد رجاله ثقات؛ غير أحمد بن مويس المقدسي، لم أجد له ترجمة، فهو الآفة.\nوالحديث أورده السيوطي في الجامع الكبير من رواية الخطيب في المؤتلف عن هدبة به، وقال: (على شرط مسلم، والمتن منكر، فينظر فيمن دون هدبة) .\nقلت: قد عرفت من دونه! .\nثم ذكره من حديث الحجاج بن علاط السلمي وابن عباس وأبي هريرة بنحوه، وسكت عنها إلا الأخير منها، كما يأتي بيانه في الحديث الذي يليه.\nثم رأيته قد أوردها كلها مع غيرها مما في معناه في (ذ يل الأحاديث الموضوعة) (ص١٣٨ - ١٣٩ - هندية)، وكأنه تجرأ على ذلك، - مع أنه لا يوجد في بعضها متهم - لما فيها منن النكارة الظاهرة، وسلفه في ذلك الحافظ العراقي، فإنه لما أخرجه من حديث الحجاج بن علاط وحديث جابر قال في تخريج الإحياء (٢ / ٦): (وكلاهما منكر جدًا) .\nوتبعه السخاوي في المقاصد فقال - وقد خرجه عنهما وعن ابن عباس وأنس وأبي هريرة -: (وكلها مناكير) .\n<span data-type=\"title\" id=toc-5743>٥٧٢٢ </span>- (من أكل ما يسقط من المائدة، عاش في سعة، وعوفي من الحمق في ولده، وفي جاره، وجار جاره، ودويرات جاره) .","vol":"12","page":492},{"text":"موضوع. أخرجه ابن عساكر في (تاريخ دمشق) (١٤ / ٣٩٠ / ٢) من طريق إٍسحاق بن نجيج عن عطاء بن ميسرة عن مكحول عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع، آفته: إسحاق هذا، قال ابن حبان (١ / ١٣٤): (دجال من الدجاجلة، كان يضع الحديث على رسول الله ﷺ صراحًا) .\nقلت: وسبقت له أحاديث تدل على حاله.\nوالحديث هكذا رأيته في التاريخ لابن عساكر وقد عزاه إليه في الجامع الكبير بلفظ: (. . . في ولده وولد ولده) .\nفالله أعلم هل هو عنده بهذا اللفظ رواية أخرى، أم هو من اختلاق نسخ التاريخ؟ .\nثم رأيته قد أورده في (الذيل) (١٣٨)، وزاد على ما في الجامع: (وفي جاره. . .) إلخ الزيادة التي في أعلاه.\nثم قال السيوطي: (وفيه إسحاق بن نجيح، كذاب) .\nولقد أحسن بالكشف عن آفته، خلافًا لعادته، وبخاصة في كبيره هذا، فكم من حديث فيه مثل هذا الكذاب سكت عنه في صغيره فضلًا عن هذا!\nومن ذلك: أنه ساق الحديث فيه بلفظ ابن عساكر عنده، وقال: (رواه الباوردي عن الحجاج بن علاط السلمي) .","vol":"12","page":493},{"text":"وسكت عنه! وفيه مروان بن سالم - وهو الغفاري -؛ قال الحافظ: (متروك، رماه الساجي وغيره بالوضع) .\nأخرجه الرافقي في جزئه (ق٣١ / ٢ - مجموع الظاهرية ١٠٧) من طريقه عن إسماعيل بن أمية عن بعض ولد الحجاج بن علاط عن الحجاج بن علاط به. وساقه بلفظ: (. . نفى عنه الفقر، ونفى عن ولده الحمق)، وقال: (رواه الحسن بن معروف في فضائل بني هاشم، والخطيب وابن النجار عن ابن عباس) .\nقلت: قال ابن معروف هذا في الفضائل (١ / ١٦٦٢ / ١): حدثنا إبراهيم حدثني أبي، قال: حدثتني زينب بنت سليمان الهاشمية قالت: حدثني أبي عن جدي عن عبد الله بن عباس به.\nومن هذا الوجه أخرجه الخطيب في التاريخ (٤ / ٩١)، وابن النجار في الذيل (١٠ / ١٢٩ / ٢)، وابن عساكر في التاريخ أيضًا (١٩ / ٢١٤ / ٢) .\nومن طريق الخطيب: رواه ابن الجوزي في العلل المتناهية (٢ / ١٧٨ - ١٧٩)، وقال: (لا يصح، قال الخطيب: عبد الصمد ح قد ضعفوه) .\nقلت: عبد الصمد هذا هو ابن موسى بن محمد الهاشمي؛ ترجمه الخطيب (١١ / ٤١) برواية ابنه إبراهيم فقط، - ولم يذكر فيه جرحًا ولا تعديلًا، ولا أدري أين ضعفه الخطيب، ولم يذكره الذهبي في الميزان ولا الحافظ في اللسان؛","vol":"12","page":494},{"text":"وإنما ذكره العقيلي في الضعفاء لحديث آخر سبق برقم (٢٨٩٨) .\nوزينب بنت سليمان ترجمها الخطيب (١٤ / ٤٣٤ - ٤٣٥)، وقال: (كانت من أفاضل النساء)، ومَنْ فوقها؛ من رجال التهذيب.\nوقد توبع عبد الصمد متابعة لا تسمن ولا تغني من جوع، من محمد بن الوليد بن أبان قال: حدثتني زينب بنت سليمان به.\nأخرجه القضاعي في مسند الشهاب (رقم ٥٣٣) .\nوابن أبان هذا؛ هو القلانسي البغدادي؛ قال ابن عدي في الكامل (٦ / ٢٢٨٧): (يضع الحديث ويوصله، ويسرق، ويقلب الأسانيد والمتون) .\nوساق له أحاديث كثيرة صرح ابن عدي أنه سرق بعضها، فالظاهر أن هذا الحديث سرقه من عبد الصمد، والله أعلم. .\nوللحديث طريق آخر يرويه عمرو بن بحر الجاحظ: نا أبو يوسف القاضي قال: تغديت عند هارون الرشيد فسقطت من يدي لقمة فانتثر ما كان عليها من الطعام، فقال: يا يعقوب! خذ لقمتك، فإن المهدي حدثني عن أبيه المنصور عن أبيه محمد بن علي عن أبيه علي بن عبيد الله عن أبيه ابن عباس مرفوعًا بلفظ: (من أكل ما سقط من الخوان فرزق أولادًا كانوا صباحًا) .","vol":"12","page":495},{"text":"أخرجه الخطيب (١٢ / ٢١٣ - ٢١٤)، وابن عساكر، (١٣ / ٢٠٢ / ٢) وكذا الشيرازي في الألقاب كما في الجامع الكبير.\nقلت: وهذا إسناد تالف؛ آفته: الجاحظ، وهو الكاتب الشهير صاحب التصانيف؛ لكنه غير موثوق به في الرواية، قال ثعلب: (ليس بثقة ولا مأمون)، وضعفه غيره فانظر (لسان الميزان) .\nلكنه لم يتفرد به فقد أورده السيوطي في ذيل الأحاديث الموضوعة (١٣٩) من رواية الديلمي بإسناده عن بشر بن الوليد: حدثنا يوسف بن أبي يوسف القاضي: حدثنا المأمون عن الرشيد عن المهدي به بلفظ: (. . صباح الوجوه، ونفي عنه الفقر)، وقال السيوطي: (يوسف بن أبي يوسف قال في المغني: مجهول) .\nكذا قال، ولم أره في المغني ولا في غيره من كتب الجرح المعروفة، وإنما أورده الخطيب في التاريخ (١٤ / ٢٩٦ - ٢٩٧)، وقال: (كان قد نظر في الرأي، وفقه وسمع الحديث من يونس بن أبي إسحاق السبيعي والسري بن يحيى ونحوهما، ولي القضاء. .) ولم يذكر فيه جرحًا ولا تعديلًا.\nوهو ابن أبي يوسف القاضي يعقوب المذكور في إسناد ابن عساكر، وهو الفقيه المشهور صاحب أبي حنيفة، وهو مختلف فيه، فوثقه بعضهم، وضعفه آخرون كما تراه مشروحًا في اللسان والمغني.","vol":"12","page":496},{"text":"قلت: ويحتمل عندي أن يكون أبو يوسف هذا هو في إسناد الديلمي أيضًا؛ لأن الراوي عنه بشر بن الوليد تلميذه ويروي عنه، ويظهر أن قوله فيه (يوسف ابن أبي يوسف. .) خطأ من بعض النساخ أو الرواة، وأن الصواب: (أبو يوسف القاضي) والله أعلم.\nومن فوقه ودون محمد بن علي غير معروف حالهم في الرواية.\nهذا وقد روي حديث أبي هريرة بلفظ غريب، وهو\n<span data-type=\"title\" id=toc-5744>٥٧٢٣ </span>- (من أكل وتحتم دخل الجنة) .\nموضوع.\nلم أقف على إسناده الآن، فقد أورده الديلمي أبو شجاع في الفردوس (رقم ٥٨٤١) من حديث أبي هريرة دون إسناد كعادته، والمفروض أن ابنه أبا منصور قد اسنده في كتابه الذي أٍسند فيه أحاديث أبيه (مسند الفردوس) وليس عندي مع الأسف القسم الذي فيه الأحاديث المبتدأة ب (من) وغالب الظن أنه لا يصح، وقد أورده الخطابي في غريب الحديث (٣ / ١٩٨)، وقال: (سمعت أبا عمرو يرويه عن بشر بن موسى بإسناد له لا أحفظه) .\nقلت: ليته حفظه لنتبين علته، ومن الغريب: أن لا يورده السيوطي في الجامع الكبير ولا في ذيل الأحاديث الموضوعة الذي زاد فيه على ما في الجامع وأحدهما مما عزاه للديلمي بإسناده.\nتنبيه: قوله: (وتحتم) بالحاء المهملة، قال ابن الأثير: (التحتم: أكل الحتامة، وهي فتات الخبز الساقط على الخوان) .","vol":"12","page":497},{"text":"وقد تحرف - بل تصحف - هذا الحرف على طابع الفردوس فوقع فيه بالخاء المعجمة (تختم) فاختلف المعنى فأتى بنكارة أخرى.\nوقد روي الحديث بلفظ أنكر مما سبق، وهو التالي:\n<span data-type=\"title\" id=toc-5745>٥٧٢٤ </span>- (من أكل لقمة - أو قال - كسرة يعني: وجدها في مجرى الغائط أو البول فأماط الأذى عنها، وغسلها غسلًا ناعمًا ثم أكلها - لم تستقر في بطنه حتى يغفر له) .\nموضوع.\nأخرجه الخطيب في الموضح (٢ / ٢٤ مخطوط) عن وهب بن عبد الرحمن القرشي عن جعفر عن أبيه عن الحسن عن فاطمة مرفوعًا، وقال: (وهب هذا: هو ابن وهب، أبو البختري القاضي) .\nقلت: وهو كذاب وضاع خبيث، مشهور عند العلماء بذلك، وهذا مما وضعه بقلة حياء.\nويغني عن هذا الحديث ونحوه مما قوله - ﷺ -: (إذا سقطت لقمة أحدكم فليمط ما بها من الأذى وليأكلها، ولايدعها للشيطان. .) الحديث.\nرواه مسلم وغيره، وهو مخرج في الإرواء (١٩٧٠) .","vol":"12","page":498},{"text":"<span data-type=\"title\" id=toc-5746>٥٧٢٥ </span>- (لتزدحمن هذه الأمة على الحوض ازدحام إبل وردت لخمس) .\nضعيف. أخرجه ابن حبان (٧١٩٥ - الإحسان)، والطبراني في المعجم","vol":"12","page":498},{"text":"الكبير (١٨ / ٢٥٣ / ٦٣٢) من طريقين له عن إسحاق بن إبراهيم بن زبريق: ثنا عمرو بن الحارث: ثنا عبد الله بن سالم عن الزبيدي: ثنا لقمان بن عامر عن سويد بن جبلة عن عرباض بن سارية مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، غير ابن زبريق هذا، فإنه مختلف فيه، وإليك ما قيل فيه:\nقال ابن أبي حاتم (١ / ١ / ٢٠٩) عن أبيه:\nسمعت يحيى بن معين - وأثنى على إسحاق بن الزبريق خيرًا - وقال: الفتى لا بأس به، ولكنهم يحسدونه، سئل أبي عنه؟ فقال: شيخ) .\nهذا قول أبي حاتم هنه في رواية ابنه عنه، ونقل في التهذيب عنه أنه قال: (لا بأس به، ولكنهم يحسدونه) وهذا كما تقدم كلام ابن معين فالله أعلم.\nوتمام ما في التهذيب: (وقال النسائي: ليس بثقة، وقال محمد بن عوف: ما أشك أن إسحاق بن زبريق يكذب، وذكره ابن حبان) .\nقلت: وابن عوف أعرف به؛ لأنه ابن بلده (حمص)، لكن لعله كان كير الخطأ حتى يتوهم أنه يكذب، ولذلك قال الحافظ: (صدوق يهم كثيرًا) فلم يتبين توثيق ابن حبان وغيره، ولا تكذيب ابن عوف له، فمثله لا تطمئن","vol":"12","page":499},{"text":"النفس للاحتجاج به، ولذلك كنت ضعفت إسناد الحديث لما خرجته في الصحيحة برقم (٢١٤٥) إلاأنني استدركت هنا فقلت:\nلكن قال الهيثمي (١٠ / ٣٦٥): (رواه الطبراني بإسنادين وأحدهما أحسن) .\nولم يكن يومئذ قد طبع معجم الطبراني الكبير؛ لنتحقق من الإسنادين اللذين أشار إليهما، وغلب على الظن أن الإسناد الذي أشار إلى ضعفه هو هذا الذي فيه ابن زبريق، وأنه يتقوى بالآخر الذي حسنه، فأوردته في الصحيحة، فلما قدم للطبع لفت نظري أحد المصححين - جزاه الله خيرًا - إلى أنه ليس للطبراني فيه إسنادان فلما رجعت إليه وجدت الأمر كما قال، وأنه ليس له فيه إلا الطريقان المشار إليهما مطلع هذا التخريج، وهما شيخان للطبراني تابعهما شيخ آخر عند ابن حبان ثلاثتهم عن إسحاق بن زبريق هذا، فإطلاق القول بأن له إسنادين أحدهما حسن - ومدارهما على هذا الضعيف -، مما لا يخفى ما فيه! وما ظن أن ذلك صدر منه إلا توهمًا، وقد وقع مثله في حديث آخر نبهت عليه في الصحيحة (٢٠٨٨) .\nومن الغريب: أن صاحبنا حمدي السلفي أقر الهيثمي على قوله في الحديثين! !، وتبناه المناوي في هذا الحديث فقال في فيض القدير - وقد عزا متنه للطبراني -: (رمز المصنف لحسنه، قال الهيثمي رواه بإسنادين أحدهما أحسن) ! .\nواختصره في التيسير كما هي عادته، فقال:","vol":"12","page":500},{"text":"\" الطبراني بإسنادين أحدهما حسن \"! !\nوكذلك قال في \" الجامع الأزهر \" (٢ / ٩٩ / ١) !\nفإن قيل لعل الهيثمي يعني بقوله السابق: \" بإسنادين \"؛ أي: الطريقين إلى ابن زبريق، وأن ابن زبريق عنده حسن الحديث.\nفأقول هذا بعيد من وجوه:\nالأول: أننا ذكرنا أنه عند الطبراني عن شيخين له عن ابن زبريق. وليس من عادته حين يتكلم على أسانيد الطبراني بتوثيق رجاله أو تصحيح وتحسين إسناده أنه يعني بذلك شيوخ الطبراني أيضا؛ بدليل أنه يقول أحيانا: \" رجاله رجال (الصحيح) \"، وشيوخ الطبراني ليسوا من رجال \" الصحيح \"؛ لأنهم دونهم في الطبقة، وقد نبهت على ذلك في غير موضع، وانظر على سبيل المثال: \" الصحيحة \" الحديث (٢١٦٤) .\nالثاني: أن الشيخين المشار إليهما؛ أحدهما: عمرو بن إسحاق هذا. والآخر: عبد الرحمن بن معاوية العتبي. وهذا مجهول العدالة؛ كما يفيده كلام السمعاني، والأول؛ لم أجد له ترجمة، وقد يكون في \" تاريخ دمشق \" لابن عساكر؛ فليراجع.\nوالمقصود أنه ليس فيهما ذو ثقة حتى يصح قول الهيثمي المتقدم على افتراض أن اين زبيق حسن الحديث، وهذا مردود بالوجه الآتي:\nالثالث: أننا لم نجد الهيثمي قد حسن حديثا من الأحاديث التي ذكر أن فيها ابن زبريق هذا؛ وإنما هو يذكر الخلاف فيه؛ كمثل قوله في حديث شداد بن أوس\nسلسلة الأحاديث الضعيفة - للألباني","vol":"12","page":501},{"text":"في الإسراء والمعراج (١ / ٧٣ - ٧٤):\n\" وفيه إسحاق بن إبراهيم بن العلاء؛ وثقه يحي بن معين، وضعفه النسائي \".\nوجملة القول: أن الحديث ضعيف؛ لأن مدار طرقه على ابن زبيق هذا، وإني أستغفر الله تعالى من تقويتي إياه سابقاَ، ولو أن ذلك كان تبعاَ لغيري، فالحمد لله الذي وفقني للرجوع عن خطئي الذي ترتب عليه خطأخ آخر بذكره في \" صحيح الجامع الصغير \" (٥٠٦٨)، فمن كان عنده نسخة منه؛ فليضرب، ولينقله إلى الكتاب الآخر إن كان لديه: \" ضعيف الجامع \". والله ولي التوفيق.\n<span data-type=\"title\" id=toc-5747>٥٧٢٦ </span>- (لَوْ تَعْلَمُ الْمَرْأَةُ حَقَّ الزَّوْجِ؛ مَا قَعَدَتْ ما حَضَرَ غَداؤه وعَشَاؤُه حتى يَفْرُغَ) .\nضعيف. أخرجه البزار (ص ١٥٤ - زوائده): حدثنا حمدان بن علي: ثنا عبد الرحمن: ثنا فضيل: ثنا موسى بن عقبة عن عبيد بن سلمان عن أبيه عن معاذ بن جبل مرفوعًا. وقال الهيثمي في الزوائد \":\n\" عبيد؛ لا أعرفه، وأبوه؛ لا أعرف له من معاذ سماعًا \".\nوكذا قال في \" المجمع \" (٤ / ٣٠٩)، وقلده المناوي، ثم الأعظمي في \" كشف الأستار \" (٢ / ١٨٠ / ١٤٧١)، وتعقبه الحافظ، فقال عقب كلام \" الزوائد \":","vol":"12","page":502},{"text":"\" قلت بل عبيد معروف، والإسناد حسن \".\nقلت: وهو كما قال، فإن رجاله ثقات رجال الشيخين، \" غير عبيد بن سلمان - وهو الأغر -؛ قال ابن أبي حاتم (٢ / ٢ / ٤٠٧) عن أبيه: \" لا أعلم في حديثه إنكارًا، يحول من كتاب الضعفاء \" الذي ألَّفَهُ البخاري إلى الثقات \".\nوذكره ابن حبان في \" الثقات \" (٧ / ١٥٦)، وقال في التقريب \":\n\" صدوق \".\nوفضيل؛ هو ابن عياض.\nوعبد الرحمن؛ هو ابن مهدي.\nوحمدان؛ الظاهر أنه محمد بن علي بن عبد الله بن مهران، أبو جعفر الوراق؛ قال الخطيب (٣ / ٦١):\n\" يعرف ب (حمدان)، وكان فاضلًا حافظًا عارفًا ثقة، من نبلاء أصحاب أحمد، قال الدارقطني: ثقة. مات سنة ١٧١ \".\nقلت: ولعله قد توبع عند الطبراني؛ فقد عزاه إليه الهيثمي.\nهذا ما كنت كتبته في \" الصحيحة \" قبل سنين، وفي هذه السنة يسر الله لنا طبع المجلد الخامس منه بعد صبر طويل وإلحاح شديد من أهل العلم وطلابه، ولما قُدِّمت إليَّ التجربة الأولى منه لتصحيحها؛ وقفت عند هذه الجملة الأخيرة وما فيها من الرجاء والترقب؛ فإن \" المعجم الكبير \" للطبراني لم يكن مطبوعًا يومئذٍ.","vol":"12","page":503},{"text":"والمجلد الذي فيه أحاديث معاذ لا يوجد في مخطوطات المكتبة الظاهرية التي استفتدت منها ما لم يستفده أحد غيري في الحصر الحاضر فيما أعلم، والحمد لله الذي بنعمته تتم الصالحات.\nثم يسر الله للأخ الفاضل حمدي السلفي أن قام بطبعه جزاه الله خيرًا، وبذلك قدم لعلماء السنة وطلاب علم الحديث كنزًا ثمينًا طالما كانت نفوس المحبين للحديث النبوي متشوقة للوقوف علهي والاستفادة منه، ولعلي أنا من أكثر المستفيدين منه إن لم أكن أكثرهم على الإطلاق، وهذا هو المثال بين يديك أيها القارئ الكريم؛ فإني ما كدت أقف عند الجملة المشار إليها آنفا حتى سارعت بالرجوع لمراجعة الحديث في (مسند معاذ) من \" المعجم الكبير \"، لأجد فيه ما كنت رجوته:\nفقد قال الطبراني (٢٠ / ١٦٠ / ٣٣٣): حدثنا عبد الله بن أحمد بن حنبل: حدثني محمد بن أبي بكر المقدمي: ثنا فضيل بن سليمان النميري: ثنا موسى بن عقبة. . . بالإسيناد المتقدم عن البزار.\nفهذا إسناد صحيح إلى الفضيل، ومتابعة قوية لحمدان وعبد الرحمن من عبد الله بن أحمج ومحمد بن أبي بكر المقدمي، وهما ثقتان مشهوران.\nبيد أن الفائدة التي جنيعها من مراجعة \" المعجم \" أعظم بكثير من فائدة تحقق ما ترقبته من المتابعة، ألا وهي أنني اكتشفت بذلك خطأً وقعت فيه، لعله جرني إليه خطأ وقع فيه الحافظ من قبلي، وهو تحسينه إسناد البزار كما رأيت!\nذلك؛ أنني لما تكلمت على رجال إسناد البزار؛ قلت في فضيل - الراوي عن موسى بن عقبة -: إنه فضيل بن عياض. وما ذاك إلا لأن الراوي عنه عبد الرحمن.","vol":"12","page":504},{"text":"وقلت فيه: إن ابن مهدي؛ لأنهم ذكروا أنه يروي عن ابن عياض، ولم يذكروا ذلك في ترجمة فضيل بن سليمان. وكنت على علم بأن هذا روى عن موسى بن عقبة، وأنه من المحتمل أن يكون هو صاحب هذا الحديث؛ ولكني وجدت نفسي لا تميل إلى تبني هذا الاحتمال؛ لأنه يتنافي مع تتحسين الحافظ لإسناده، فإنه ضعيف عنده؛ كما يدل على ذلك قوله في \" التقريب \":\n\" صدوق، له خطأ كثير \".\nوفي ظني أنه لولا هيبة \" الصحيح \" لربما قال الحافظ فيه أكثر مما قال! فمثل هذا يكون عند الحافظ من المرتبة الخامسة، التي يكون حديث أصحابها ضعيفًا يمكن الاستشهاد به كما هو معروف عند أهل العلم، فلما رأيته حسَّن إسناد حديث فضيل مِلْتُ إلى تبني أنه فضيل بن عياض.\nوالآن وقد حصحص الحق، وتبين أنه ليس به، وأنه فضيل بن سليمان النميري؛ لم يبق هناك وجه للقول بتحسين إسناده؛ فإن النميري بكاد أقوال الأئمة تتفق على تضعيفه، وهاكها كما جاءت في \" تهذيب التهذيب \":\n\" قال ابن معين: ليس بثقة. وقال أبو زرعة: ليِّن الحديث، روى عنه ابن المديني وكان من المتشددين. وقال أبو حاتم: يكتب حديثه؛ ليس بالقوي. وقال أبو داود: كان عبد الرحمن لا يحدث عنه. وقال النسائي: ليس بالقوي. وذكره ابن حبان في \" الثقات \". وقال صالح جزرة: منكر الحديث، روى عن موسى بن عقبة مناكير. وقال ابن معين في رواية: ليس هو بشئ، ولا يكتب أحاديثه. وقال الساجي: كان صدوقًا، وعنده مناكير. وقال ابن قانع: ضعيف \".\nقلت: فأنت ترى أنهم أجمعوا على تضعيفه، على اختلاف عباراتهم","vol":"12","page":505},{"text":"وألفاظهم، ولم يوثقه أحد منهم غير ابن حبان، ولا يخفى على أهل العلم أنه لا قيمة لتوثيقه إذا تفرد؛ فكيف إذا خالف؟ !\nفإن قيل: فقد أخرج له الشيخان.\nفنقول: نعم، وقد خالفهما الأئمة المذكورون، فلعل إخراجهما اختيارًا منهما لبعض أحاديثه أو استئهادا ومتابعة، وقد صرح الحافظ بشيء من هذا في خصوص البخاري؛ فقال في \" مقدمة فتح الباري \" (ص ٤٣٥):\n\" ليس له في البخاري سوى أحاديث توبع عليها. . . \". ثم ذكرها.\nوبناء على ما تقدم أخرجتُ الحديثَ من \" الصحيحة \" إلى \" الضعيفة \"؛ لأنني لم أجد ما يشهد له. والله أعلم.\n<span data-type=\"title\" id=toc-5748>٥٧٢٧ </span>- (لا تُسَافِرُ امرأَةٌ بريدًا إلا ومَعَهَا مَحْرَمٌ يَحْرُمُ عليها) .\nشاذ بلفظ (البريد) .\nرواه أبو داود (١ / ٢٧٣)، وابن خزيمة (٢٥٤ / ١)، والحاكم (١ / ٤٤٢)، وابن عساكر (١٦ / ٧٤ / ١) عن سهيل بن أبي صالح عن سعيد بن أبي سعيد المقبري عن أبي هريرة مرفوعًا. وقال الحاكم:\n\" صحيح على شرط مسلم \". ووافقه الذهبي. وقال ابن خزيمة:\n\" الميل اثنا عشر ميلا بالهاشمي \".\nثم تبينت أن الحديث بلفظ \" بريدًا \" شاذ، والمحفوظ بلفظ:\n\". . . يوم وليلة. . . \"؛ كما هو مبين في \" ضعيف أبي داود \" (٣٠٤)، \" وصحيح أبي داود \" (١٥١٦ - ١٥١٨) .","vol":"12","page":506},{"text":"والخطأ من سهيل بن أبي صالح؛ لأنه كان تغير حفظه بأخَرَة، ولذلك؛ روى له البخاري مقرونًاَ بغيره وتعليقًا؛ فقد خالفه الإمام الليث بن سعد عن سعيد بن أبي سعيد بلفظ:\n\". . . يوم وليلة. . . \".\nوهذا هو المحفوظ، وما قبله شاذ، وقد أشار الحافظ إلى ذلك في \" فتح الباري \" (٢ / ٥٦٦ - ٥٦٧ - ٥٦٩ - الطبعة السلفية)، وذكر عن ابن عبد البر: أن سهيلًا اضطرل في إسناده ومتنه. فراجعه إن شئت المزيد.\n<span data-type=\"title\" id=toc-5749>٥٧٢٨ </span>- (إِنَّ الله ﷿ يُحِبُّ الصَّمْتَ عندَ ثلاثٍ: عندَ تِلاوةِ القُرآنِ، وعندَ الزَّحفِ، وعندَ الجنازة) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٥ / ٢٤٢ / ٥١٣٠) من طريق معتمر بن سليمان: ثنا ثابت بن زيد عن رجل عن زيد بن أرقم عن النبي ﷺ قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف ظاهر الضعف، وله علتان:\nالأولى: جهالة الرجل الذي لم يسم، وبه - فقط - أعله الهيثمي في \" مجمع الزوائد \" (٣ / ٢٩) ! فقصّر.\nوالأخرى: ضعف ثابت بن زيد - وهو ابن ثابت بن زيد بن أرقم -؛ وأورده العقيلي في \" الضعفاء \" (١ / ١٧٤)، وروي بسنده الصحيح عن الإمام أحمد أنه قال:","vol":"12","page":507},{"text":"\" حدثنا عنه معتمر، له أحاديث مناكير. قيل له: تحدث عنه؟ قال نعم. قيل: أهو ضعيف؟ قال أنا أحدِّث عنه \". وقال ابن حبان في \" الضعفاء \" (١ / ٢٠٦ - ٢٠٧):\n\" يروي المناكير عن المشاهير، حدث عنه ابن أبي عروبة والمعتمر بن سليمان، كان الغالب على حديثه الوهم، لا يحتج به إذا انفرد \".\nوأورده الذهبي في \" ضعفائه \" لقول أحمد المتقدم فيه:\n\" له مناكير \". ونقل المناوي في \" فيض القدير \" عن ابن الجوزي أنه قال: \" قال أحمد: ليس بصحيح \". وأما ما نقله عن ابن حجر أنه قال:\n\" في سنده راوٍ لم يسم، وآخر مجهول \" واعتمده في التيسير \" فليس بدقيق؛ لأنه ليس فيه من يحتمل أن يكون مجهولا غير ثابت بن زيد، وقد علمت أنه معروف بالضعف.\n(تنبيه): من أعجب ما رأيت من الأخطاء والأوهام في تخريج الأحاديث النبوية، ومن دائرة رسمية مسؤولة: ما جاء في تخريج هذا الحديث في رسالة المفتي العام في الأردن المسماة: \" فتوى شرعية في أحكام القبور والجنائز \"، قال (ص ١٠):\n\" رواه أحمد ومسلم وأصحاب السنن عن عقبة \"!\nوهذا محض اختلاق، لا أدري كيف وقع له، ولعله من بعض الموظفين عنده،\nوإن كان ذلك لا يعني رفع مسؤوليته عنه!\nوهذه الرسالة تقع في خمس صفحات صغيرة، وهي في الجملة مفيدة؛ إلا","vol":"12","page":508},{"text":"فيما تفرد به المؤلف كقوله في الكتابة على القبر:\n\" ونرى أنه لا مانع من كتابة اسم الميت وتاريخ وفاته على حجر يثبت فوق القبر \".\nوهذه جرأة عجيبة، وتقدم بين يدي النبي ﷺ؛ فإنه يعلم أنه ﵇ قد نهى أن يكتب على القبر، وقد ذكره المؤلف نفسه من قبل، ثم أقدم على مخالفته بمجرد الرأي تسليكا لواقع الناس! والله المستعان.\nوقد يدعي مُدَّعٍ أن ذلك لضرورة معرفة القبر حين تكثر القبور. فنقول: نعم؛ ولكن ألا يكفي في ذلك كتابة الاسم فقط لأن الضرورة تقدر بقدرها، وإذا كان الأمر كذلك فما بال كتابة تاريخ وفاة الميت؟ !\nوراجع لهذه المسألة كتابي \" أحكام الجنائز وبدعها \" (ص ٢٠٦) .\nثم إن مما يلفت النظر في الرسالة المذكورة: أن مادتها - على صغر حجمها منقولة من بعض الكتب المطبوعة، مصرح بأسمائها في التعليق عليها، اللهم إلا واحدًا منها لم يشر إليه مطلقًا، ألا وهو كتابي \" أحكام الجنائز \"، والسبب مما لا يخفى على كل قارئ لبيب! فقد جاء في أول صفحة منها، وأول تعليق عليها - ما نصه - تخريجا لحديث جابر في اللحد، ورفع القبر نحوًا من شبر:\n\" (١) رواه ابن حبان (وقع في التعليق: ابن جابر!) في صحيحه (٢١٦٠) والبيهقي (٣ / ٤١٠) وإسناده حسن. نيل الأوطار: الشوكاني ٤ / ١٢٥، ١٢٦ \".\nوهذا العزو لـ \" نيل الأوطار \" باطل من وجهين:\nالأول: أن التخريج المذكور لا وجود له في الموضعين المشار إليهما من \" النيل \"،","vol":"12","page":509},{"text":"وغاية ما فيه قوله في تخريج أحاديث اللحد:\n«وعن جابر عند ابن حبان شاهد بنحو حديث سعد بن أبي وقاص»\nقلت: وحديث سعد ليس فيه رفع القبر نحوا من شبر!\nوالآخر: أن التخريج المذكور بأرقامه يستحيل صدوره من الإمام الشوكاني؛\nلعدم وجود المطابع في زمانه كما هو ظاهر بداهة. فلمن هذا التخريج؟ !\nهو لكاتب هذه السطور في كتابه السابق الذكر «أحكام الجنائز»، نقله المؤلف منه (ص ١٥٠) بالحرف الواحد ثم لم يعزه إليه، وإنما إلى الشوكاني ولو اطلع الشوكاني أو غيره من الفضلاء الأتقياء عليه؛ لبالغ في الإنكار على فاعله - وما إخاله المفتي! - ولنصحه بنصيحة شعيب ﵇ لقومه: \" أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ. وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ. وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ \"\n<span data-type=\"title\" id=toc-5750>٥٧٢٩ </span>- (خير هذه الأمة فقراؤها، وأسرعها تضجعا في الجنة ضعفاؤها)\nضعيف:\nأخرجه الدولابي في «الكنى» (٢ / ١٣٨) من طريق أبي يعفور عن زياد أبي النضر الجعفي عن أبيه أو جده أو عمه قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ زياد هذا أورده البخاري في «التاريخ» وابن أبي حاتم في «الجرح والتعديل» بهذه الرواية عنه ولم يذكرا فيه جرحًا","vol":"12","page":510},{"text":"ولا تعديلًا، فهو مجهول. وأما ابن حبان؛ فذكره على قاعدته في «ثقات التابعين» (٤ / ٢٥٣) !\n(تنبيه) الحديث أوده التاج السبكي في فصل خاص عقده في ترجمة الإمام الغزالي في «طبقات الشافعية الكبرى» (٤ / ١٤٥ - ١٨٢)، قال تحته: ««جمعت فيه جميع ما وقع في «كتاب الإحياء» من الأحاديث التي لم أجد لها إسنادًا» .\nوهذا الحديث فيه (ص ١٧٤) تحت (كتاب الفقر والزهد) . وتبعه على ذلك الحافظ العراقي؛ فقال في كتابه «المغني عن حمل الأسفار في الأسفار في تخريج ما في الإحياء من الأخبار» (٤ / ١٩٤):\n«لم أجد له أصلا» !\nوكأنه لذلك لم يورده السيوطي في «الجامع الكبير» فضلا عن غيره، ولا استدركه المناوي في «الجامع الأزهر» عليه. وهذا يؤكد قول المثل السائر: (كم ترك الأول للآخر) ويبطل قول بعض المقلدة «علم الحديث نضج واحترق» !\n<span data-type=\"title\" id=toc-5751>٥٧٣٠ </span>- (بطحان على ترعة من ترع الجنة) .\nضعيف.\nوقد كنت حسنته في «الصحيحة» (٧٦٩)، ثم تبين لي علة تقدح في ثبوته وهاك البيان:\nقلت هناك:\n«رواه ابن حيويه في «حديثه» (٣ / ٨ / ١)، والديلمي (٢ / ١ / ١٦)","vol":"12","page":511},{"text":"عن يعقوب بن كاسب: نا المغيرة بن عبد الرحمن: ثنا الجعد بن عبد الرحمن عن الأخنف بن قيس عن عروة عن عائشة مرفوعًا.\nقلت: وهذا إسناد حسن، رجاله كلهم ثقات رجال البخاري؛ غير يعقوب - وهو ابن حميد بن كاسب -؛ فإنما أخرج له البخاري في «خلق أفعال العباد»، وهو صدوق ربما وهم؛ كما في «التقريب» .\nوفي المغيرة بن عبد الرحمن - هو ابن الحارث بن عبد الله بن عباس - كلام لا ينزل حديثه عن مرتبة الحسن.\nوالحديث؛ أورده السيوطي في «الجامع» بلفظ:\n«بطحان على بركة من برك الجنة»\nبرواية البزار عن عائشة. وقال المناوي:\n«قال الهيثمي: فيه راو لم يسم» .\nقلت: روايتنا هذه سالمة منه. والحمد لله على توفيقه» .\nأقول: هذا ما كنت قلت هناك، ثم تبين لي ما يأتي:\nأن الأحنف الذي في هذا الإسناد ليس هو ابن قيس كما وقع في رواية ابن كاسب هذه؛ بل وهم من أوهامه التي تبينت لي بفضل الله تعالى وتوفيقه؛ وذلك من وجوه:\nالأول: أنه خالفه في نسبته إلى (قيس) جمع من الثقات؛ فقال البخاري في «التاريخ الكبير» (١ / ٢ / ٥١) في ترجمة (الأحنف من آل أبي المعلى)","vol":"12","page":512},{"text":"- وساق له هذا الحديث عن عروة -:\n«قاله لي أحمد بن أبي بكر عن مغيرة بن عبد الرحمن عن عبد الله بن سعيد بن أبي هند، أو الجعيد: أخبرني رجل من آل أبي المعلى عن عروة. . قال المكي حدثنا الجعيد عن رجل أحنف من آل أبي المعلى عن عروة. .» إلخ.\nوقال البزار في «مسنده» (١٢٠٠ - كشف الأستار) حدثنا محمد بن إسحاق حدثنا الجعيد بن عبد الرحمن عن رجل - أحسبه من آل المعلى عن عروة به.\nوقال الهيثمي في «مجمع الزوائد» (٤ / ١٤):\n«رواه البزار، وفيه راو لم يسم» .\nقلت: ويبدو لي أنه وقع سقط في «الكشف» من إسناده بين محمد بن إسحاق - وهو الصاغاني شيخ البزار -، وبين الجعيد؛ فإنه لم يدركه؛ فإن بين وفاتيهما أكثر من أربعين ومئة سنة؛ كما يتبين من ترجمتيهما.\nقلت: فقد كشفت لنا هذه الروايات -وبخاصة روايتي البخاري الصحيحتين عن الجعيد - أن الأحنف هذا إنما هو أحنف آل أبي المعلى، وليس هو الأحنف بن قيس كما وهم ابن كاسب، ووهمنا نحن بوهمه فحسَّنَا الحديث فيما سبق!\nويؤيد وهمه:\nالوجه الثاني: أن الأحنف بن قيس مخضرم؛ قديم الوفاة (سنة ٦٧) يروي عن كبار الصحابة: عمر وعثمان وعلي وغيرهم، ولم يذكروا له رواية عن عروة بن الزبير؛ بل ولا عن أحد من التابعين.","vol":"12","page":513},{"text":"ويزيده تأييدا:\nالوجه الثالث: أن الجعيد - ويقال: الجعد بن عبد الرحمن لم يذكره أيضا في الرواة عن الأحنف بن قيس ولا هو بإمكانه أن يدركه؛ بله أن يروي عنه لأن الظاهر أنه ولد بعد وفاة الأحنف بسنين؛ لأنه مات سنة (١٤٤) فبين وفاته ووفاة الأحنف (٧٧) سنة\nوالوجه الرابع: أن الحافظ المزي ذكر في «تهذيبيه» أن الجعيد هذا روى عن الأحنف: رجل من آل أبي المعلى، وليس عن الأحنف بن قيس.\nوهو الذي ذكره ابن أبي حاتم (١ / ١ / ٣٢٣)؛ قال:\n«الأحنف: من آل أبي المعلى. روى عن عروة، روى عنه الجعيد بن عبد الرحمن» .\nوكذا في «أتباع التابعين» من «ثقات ابن حبان» (٦ / ٧٥)؛ إلا أنه قال: «. . . مولى آل أبي المعلى. . .»؛ لكن وقع فيه:\n«. . . روى الجعيد بن عبد الرحمن عن رجل عنه» .\nفأدخل الرجل بين الجعيد والأحنف. فلا أدري أهو خطأ من الناسخ أو الطابع أم هكذا وقعت الرواية له! فإن كان هكذا فالعجب منه كيف يذكره في «الثقات» برواية رجل لم يسم عنه؟ ! ولكن لا عجب، فهذا من منهجه في «ثقاته»، ألا وهو توثيقه للمجهولين الذين لم يرو عنهم إلا واحد، حتى ولو كان الراوي عنه ضعيفا لا يوثق به، أو مجهولا لا يدرى من هو! ! وسوف أتولى شرح هذا وبيانه بالأمثلة الكثيرة إن شاء الله في مشروعي الجديد الذي بدأت فيه منذ سنتين أو","vol":"12","page":514},{"text":"أكثر، من مساعدة أحد الإخوان المصريين جزاه الله خيرا وقد سميته «تيسير انتفاع الخلان بكتاب (ثقات ابن حبان») يسر الله تعالى لي إتمامه بفضله ومنه.\nوخلاصة هذا البحث والتحقيق: أن هذا الحديث ضعيف الإسناد وعلته الأحنف المولى؛ فإنه مجهول العين لم يرو عنه غير الجعيد بن عبد الرحمن ولا يعرف إلا من طريقه، ومن كان كذلك كان مجهولا مردود الرواية؛ كما هو مقرر في «علم المصطلح»، حتى لو كان معروف الاسم والنسب، فذلك مما لا يخرجه عن الجهالة في الرواية.\nويغلب على ظني أن هذا مجهول الاسم أيضا، ولذلك؛ لم يسم في رواية البزار ورواية البخاري الأولى، وأما قوله في الرواية الأخرى:\n«عن رجل أحنف. . .»\nفهو صريح في أن «أحنف» ليس اسما له، وإنما هي صفة له، وإسناده بذلك صحيح؛ لأنه من روايته عن المكي عن الجعيد عنه؛ كما تقدم.\nوالمكي: هو ابن إبراهيم البلخي الحافظ، من شيوخ البخاري المتفق على توثيقهم، وهذه فائدة تفرد بها البخاري دون غيره ممن ترجم للأحنف هذا.\nفوائد:\nالأولى: (بُطحان) بالضم والسكون عند المحدِّثين: وادٍ في المدينة، وهو أحد أوديتها الثلاثة، وهي العقيق، وبطحان، قناة؛ كما في «معجم البلدان» .\nالثانية: (ترعة)؛ في «النهاية»:\n«الترعة في الأصل: الروضة على المكان المرتفع خاصة، فإذا كانت في","vol":"12","page":515},{"text":"المطمئن فهي روضة» .\nالثالث: (الأحنف) من (الحَنَف) وهو إقبال القدم بأصابعها على القدم الأخرى كما في «النهاية» .\n<span data-type=\"title\" id=toc-5752>٥٧٣١ </span>- (من كان عليه تحرير رقبة من ولد إسماعيل؛ فليعتق نسمة من بلعنبر)\nضعيف بهذا اللفظ.\nأخرجه الطبراني في «المعجم الكبير» (٥ / ٣٠٨ / ٥٢٩٨)، وابن عدي في «الكامل» (٤ / ٤٢ الثالثة) وكذا البخاري في «التاريخ الكبير» (٢ / ١ / ٤٤٧) من طريق موسى بن إسماعيل: ثنا شعيث بن عبيد الله بن زُبَيب بن ثعلبة عن أبيه عن جده قال سمعت رسول الله - ﷺ - يقول. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ شعيث هذا؛ ليس له راوٍ غير موسى هذا، وهو التبوذكي، وغير ابنه عمار، قال الذهبي في «الميزان»:\n«أعرابي، يكتب حديثه، ما كان حجة. وقد روى عن النضر بن محمد وأبو سلمة التبوذكي، وذكره ابن عدي، فساق له حدثين منكرين» . قوله:\n«النضر بن محمد» .\nأخشى أن يكون سبق قلم منه؛ فإني لم أرَ من ذكره راويًا عن شعيث؛ وإنما روى عنه مع التبوذكي ابنه عمار بن شعيث، كما في «التهذيب» وفروعه، ومنها «الكاشف» للذهبي.","vol":"12","page":516},{"text":"وعمار؛ لم يوثقه أحد؛ بخلاف أبيه شعيث؛ فقد وثقه ابن حبان (٦ / ٤٥٣) على قاعدته في توثيق المجهولين، ولذلك؛ لم يعتد بتوثيقه الذهبي كما رأيت، وأشار إلى ذلك في «الكاشف» بقوله:\n«وُثق» . وكذلك الحافظ في «التقريب»:\n«مقبول»؛ أي: عند المتابعة، وإلا؛ فليِّن الحديث كما هنا.\nوقد وقع لابن حبان وهم في هذه الترجمة نبهت عليه في كتابي «تيسير انتفاع الخلان» .\nوعبيد الله بن زبيب؛ كذا وقع عند الطبراني في هذا الحديث، وكذلك وقع في حديث آخر لشعيث عند أبي داود (٣٦١٢)، ووقع عند البخاري وابن عدي في هذا الحديث (عبد الله) مكبرا، وكذا في ترجمته من «تاريخ البخاري» و«الجرح والتعديل» و«ثقات ابن حبان» (٥ / ٢٠)، ولم يذكروا له راويا غير ابنه شعيث، فهو مجهول العين. ولم يذكر الهيثمي عنه شيئا ولا عن ابنه؛ بل أوهم أنه ثقة؛ فقال في «مجمع الزوائد» (١٠ / ٤٧):\n«رواه الطبراني، وفيه عبد الله بن زبيب (!) وبقية رجاله ثقات» !\nوبعد كتابة ما سبق بدا لي أن للحديث أصلا عن النبي* ولكن مختصرا:\nفقد روي عبيد ابن الحسن عن ابن معقل عن عائشة ﵂:\nأنه كان عليها رقبة من ولد إسماعيل، فجاء سبي من اليمن من خولان، فأرادت أن تعتق منهم، فنهاها النبي، ثم جاء سبي من مضر من بني العنبر، فأمرها النبي - ﷺ - أن تعتق منهم.","vol":"12","page":517},{"text":"أخرجه أحمد في «المسند»، (٦ / ٢٦٣)، والبزار (٣ / ٣١٣ / ٢٨٢٧ - كشف الأستار)؛ كلاهما من طريق أبي أحمد محمد بن عبد الله بن الزبير: ثنا مسعر عن عبيد بن الحسن. وقال الهيثمي في «مجمع الزوائد» (١٠ / ٤٦):\n«رواه أحمد والبزار بنحوه، ورجال أحمد رجال الصحيح» .\nكذا قال! وفيه نظر من وجهين:\nالأول: أنه لا داعي للتفريق بين إسناد أحمد والبزار؛ فإن إسنادهما واحد، مداره علي أبي أحمد الزبيري كما رأيت.\nوالآخر: أن البزار أعله بالإرسال؛ فقال عقبه:\n«رواه شعبة عن عبيد بن حسن عن ابن معقل قال: كان علي عائشة محرر من ولد إسماعيل، فقدم سبي من بلعنبر، فقال النبي *:\n«إن سرك أن تفي بنذرك؛ فأعتقي من هؤلاء» .\nولم يقل عن عائشة» .\nقلت: هكذا علقه البزار، ووصله الحاكم (٢ / ٢١٦) من طريق وهب بن جرير: أنبأنا شعبة به.\nذكره متابعا لرواية مسعر المتقدمة؛ ولكنها عنده من طريق يزيد بن هارون: أنبأ مسعر به مثل رواية شعبة، ولم يقل: عن عائشة. ومع ذلك قال الحاكم:\n«صحيح الإسناد» ! ووافقه الذهبي!\nثم إن قول الهيثمي المتقدم:","vol":"12","page":518},{"text":"«ورجاله رجال الصحيح» .\nكأنه بناه علي أن ابن معقل هذا هو عبد الله بن معقل بن مقرن المزني؛ فإنه تابعي من رجال الشيخين، ويساعده علي ذلك أنه وقع مسمي في رواية شعبة عند الحاكم ب (عبد الله بن معقل) . ويخدج عليه أن الراوي عبيد بن الحسن لم يذكروه في الرواه عن عبد الله بن معقل، وإنما في الرواة عن عبد الرحمن بن معقل بن مقرن المزني، والظاهر أنه أخوه، وإن لم يصرحوا به، وهو ثقة من رجال أبي داود.\nوعلي كل حال؛ فسواء كان هذا أو ذاك فالإسناد صحيح؛ ولكنه مرسل علي الراجح.\nإلا أنه قد جاء موصولا من حديث ابن مسعود وابن عمر: عند البزار (٢٨٢٥، ٢٨٢٦)، وأبي هريرة: عند الحاكم (٤ / ٨٤) وقال:\n«صحيح علي شرط مسلم» . وبيض له الذهبي.\nوفيه أحمد بن نجدة القرشي؛ ولم أعرفه.\nفبها يتقوى حديث عائشة المرسل. والله أعلم. ثم رأيت ابن نجدة قد وثقه الذهبي في «السير» (١٣ / ٥٧١) . ثم خرجته في «الصحيحة» (٣١١٤) .\nوحديث ابن مسعود: يرويه علي بن عابس عن إسماعيل بن أبي خالد عن قيس بن أبي حازم عن عبد الله بن مسعود قال: كان علي عائشة محرر من ولد إسماعيل، فقدم سبي بلعنبر، فأمرها النبي - ﷺ - أن تعتق منهم، وقال:\n«من كان عليه محرر من ولد إسماعيل؛ فلا يعتق من حمير أحدا» .","vol":"12","page":519},{"text":"أخرجه البزار (٣ / ٣١٢ / ٢٨٢٥)، والطبراني في «الكبير» (١٠ / ٢٢٨ / ١٠٤٠٠)، وابن أبي حاتم في «العلل» (٢ / ٤٢٢) وقال:\n«قال أبي: هذا خطأ؛ ليس فيه ابن مسعود، إنما هو مرسل» .\nقلت: وعلي بن عابس؛ ضعيف، وسائر رجاله ثقات، وليس عند البزار قوله:\n«من كان عليه. . .» . وعلقه ابن عدي في «الكامل» (٥ / ١٨٩) في\nترجمة علي بن عابس بلفظ:\n«من كان عليه محرر؛ فليعتق من بَلْعنبر» . وروى عن ابن معين أنه قال:\n«علي بن عابس؛ ليس بشيئ» . وعن السعدي:\n«ضعيف الحديث واه» . وعن النسائي:\n«ضعيف» . وختم هو ترجمته بقوله:\n«وهو مع ضعفه يكتب حديثه» .\n<span data-type=\"title\" id=toc-5753>٥٧٣٢ </span>- (مَنْ جَاءني زائرًا لا يُعمِلُهُ حَاجَة إلا زيارتي؛ كان حقًا عليَّ أَنْ أكون له شفيعًا يوم القيامة) .\nضعيف جدًا.\nأخرجه الطراني في «المعجم الكبير» (١٢ / ٢٩١ / ١٣١٤٩) و«الأوسط» (١ / ٢٧٧ / ٢ / ٤٦٨٣ - بترقيمي)، والخلعي في\n«الفوائد» (ق / ١١١ / ١)، وابن النجار في «تاريخ المدينة» (٣٨٧) من\nطريق مسلمة بن سالم الجهني: حدثني عبيد الله بن عمر (وقال بعضهم: عبد الله\nابن عمر) عن نافع عن سالم عن ابن عمر مرفوعًا. وقال الطبراني:","vol":"12","page":520},{"text":"«لم يروه عن عبيد الله إلا مسلمة» .\nقلت: ويقال فيه: (مسلم)، وهو ضعيف جدًا؛ قال أبو داود:\n«ليس بثقة» .\nذكره في «التهذيب»، ومن قبله الذهبي في «الميزان»، ثم ساق له هذا\nالحديث من طريق الخلعي بسنده عن الدراقطني، وذكر أن الدراقطني أخرجه في\n«سننه» ! وما أظنه إلا وهمًا؛ فإنه ليس فيه، ولا جاء له ذكر في فهارسه التي\nوضعها الدكتور المرعشلي.\nوالحديث؛ قد بسط الكلام عليه ابن عبد الهادي في «الصارم المنكي» وبيّن\nضعفه؛ بل بطلانه، فمن شاء الاطلاع عليه رجع إليه.\n(تنبيه): ذكرنا أن بعض الرواة جعلوا الحديث من رواية عبد الله بن عمر؛\nالمكبَّر، وهو الذي جزم به الضياء في «الأحكام» وقبله البيهقي؛ كما ذكر الحافظ\nفي «التلخيض» (٢ / ٢٦٧)، فإذا صحَّ ذلك فهو علة أخرى في الحديث.\nويمكن استخراج علة ثالثة له، وهي الاضطراب في متنه:\nفقد روي عنه بلفظ الترجمة المذكور أعلاه.\nوروي عنه بلفظ:\n«من زار قبري؛ وجبت له شفاعتي» .\nوهو مخرج في «الإرواء» (١١٢٨) .\nوروي من حديث أنس نحو حديث الترجمة، وقد مضى برقم (٥٧٣٢) .","vol":"12","page":521},{"text":"ومن طريق أخرى واهية عن ابن عمر ﵁ بلفظ:\n«من حج، فزار قبري بعد موتي؛ كان كمن زراني في حياتي» .\nومضى أيضا في أول الكتاب برقم (٤٧)، وذكرت هناك كلام شيخ الإسلام\nابن تيمية في أحاديث الزيارة، وأنها كلها ضعيفة، فراجعه.\nووجه الاضطراب في المتن هو أن حديث الترجمة وما في معناه - كحديث\nأنس المشار إليه آنفاَ - ظاهر أن المقصود به زيارته ﵊ في حياته،\nفلو أنه صح؛ لم يصلح شاهداَلأحاديث زيارة قبره ﷺ كما هو ظاهر لا يخفى على أحد.\nوإذا تبين ضعف الحديث، وانكشفت علته؛ فلا ينبغي لطالب العلم أن يغتر بما\nنقله السندي في «حاشيته على ابن ماجه» (٢ / ٢٦٨ - التازية) عن الدميري:\nأن الحديث صححه عبد الحق وأبو علي بن السكن، وقوله:\n«وقولهما أولى من قول من طعن في ذلك» !\nلأنه مجرد دعوى لا دليل عليها، بل البحث العلمي يرفضه رفضاَ باتاَ؛ كما\nيدلك عليه هذا التخريج والتحقيق.\nومن المؤسف أن كلام السندي هذا نقله الأستاذ محمد فؤاد عبد الباقي في\nتعليقه على «ابن ماجه» (٢ / ١٠٣٩) مسلماَ به، الأمر الذي يدل القارئ أنه لم\nيكن على معرفة بهذا العلم الشريف، ثم تورط به أخونا الأستاذ زهير الشاويش\nفنقله حرفياَ في تعليقه على «صحيح ابن ماجه» (٢ / ١٩٧)، حيث اعتمد فيه\nأكثر تعليقات الأستاذ، ومنها هذا التعليق المخالف للمنهج العلمي الذي لا يخالفنا","vol":"12","page":522},{"text":"فيه إن شاء الله، ومقتضى حسن الظن به أنه طبع دون علمه، وأن ذلك كان من\nبعض الموظفين لديه، وكل الأمر إليه، وهو - فيما يبدو - ليس على المنهج\nالعلمي، وهناك تعليقات من هذا النوع أو قريب منه في الخطأ وقعت في التعليقات\nعلى «صحيح ابن ماجه» كما وقعت أخطاء أخرى في صلب «الصحيح» أثناء\nاختصار أسانيده، بعضها فاحش جداَ، لا أدري من هو المختصر، ولا من هو المسؤول عنها، فإن عملي الذي كُلِّفت به من طرف مكتب التربية العربي لدول الخليج، إنما هو وضع مرتبة كل حديث بجانبه، مع ذكر أسماء الكتب التي شرحتُ المرتبة فيها، ما بينت ذلك في مقدمتي لـ «صحيح ابن ماجه» .\n<span data-type=\"title\" id=toc-5754>٥٧٣٣ </span>- (جَزاءُ غَزْوًةِ المرأةِ: طاعةُ الزوْجِ، واعترافٌ بِحَقِّهِ) .\nمنكر. أخرجه البخاري في «التاريخ الكبير» (٤ / ١ / ١٦٢ / ٧٢٥): قال علي: نا هشام بن يوسف: حدثني القاسم بن فياض من جندة عن خلاد بن عن الرحمن بن جندة عن سعيد بن المسيب سمع ابن عباس:\nقالت امرأة: يا رسول الله! ما جزاء غزوة المرأة؟ قال: «طاعة الزوج. . .» إلخ.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير القاسم بن فياض؛ فهو مجهول؛ كما قال الحافظ في «التقريب»، وفي ترجمته أورده البخاري ساكتًا عنه.\nوهو من الأدلة الكثيرة على أن من سكت عنه البخاري فليس ذلك منه توثيقًا له عند أهل العلم؛ خلافًا لمن لا علم عنده بهذا الفن من المعاصرين، وبخاصة إذا ضعفه غيره؛ كهذا؛ فقد أورده ابن حبان في كتابه «الضعفاء» وقال (٢ / ٢١٣):","vol":"12","page":523},{"text":"«كان ممن ينفرد بالمناكير عن المشاهير، فلما كثر ذلك في روايته بطل الاحتجاج بخبره» . ثم روي عن ابن معين أنه قال فيه:\n«ليس بشيء» .\nثم تناقض ابن حبان فيه، فأورده في «الثقات» أيضًا (٧ / ٣٣٤) ! ومن الظاهر أن ذلك كان منه قبل أن يسبر حديثه ويعرفه بناء على قاعدته في التوثيق\nالمجهولين، وقد قال ابن المديني في حديث آخر له:\n«إسناده مجهول، ولم يرو عنه غير هشام» .\nانظر «المشكاة» (٣٥٧٨ - التحقيق الثاني) .\nوضعفه ابن معين في رواية ابن أبي حاتم عنه، وقال النسائي:\n«ليس بالقوي»، واستنكر الحديث المشار إليه. وشذَّ أبو داود فقال فيه:\n«ثقة» !\nوالحديث أخرجه الطبراني في «المعجم الكبير» (١٠ / ٣٥٥ / ١٠٧٠٢)\nمن طريق أخرى عن علي بن المديني به. وقال الهيثمي (٤ / ٣١٥):\n«وفيه القاسم بن فياض، وهو ضعيف وقد وثق، وفيه من لم أعرفهم» !\nكذا قال! وغير القاسم كلهم ثقات حفاظ.\nوقد روي الحديث مطولًا نحوه من طريق أخرى عن ابن عباس وغيره، وسيأتي (٦٢٤٥) .","vol":"12","page":524},{"text":"<span data-type=\"title\" id=toc-5755>٥٧٣٤ </span>- (كان إذا سُقِي قال: ابدَأُوا بالكَبِيرِ، أو قال: بالأَكَابِرِ) .\nشاذ. أخرجه أبو يعلى (١٢٢ / ١ - المصورة الثانية): ثنا محمد بن عبد الرحمن بن سهم: ثنا عبد الله بن المبارك: ثنا خالد الحذاء عن عكرمة عن ابن عباس قال:. . . فذكره.\nوأخرجه الطبراني في «الأوسط» (٣٩٣٩ - بترقيمي): حدثنا علي بن أحمد بن النضر الأزدي قال: نا محمد بن سهم الأنطاكي به، ثم أشار إلى تفرد الأنطاكي به.\nقلت: وهذا إسناد صحيح، رجاله ثقات رجال البخاري؛ غير محمد بن عبد الرحمن - وهو ابن حكيم بن سهم الأنطاكي ـ؛ فإنه من رجال مسلم؛ قال الحافظ في\n«التقريب»:\n«ثقة يغرب» . وقال في «الفتح» (١٠ / ٧١):\n«أخرجه أبو يعلى بسند قوي» . وقال شيخه الهيثمي في «المجمع» (٥ / ٨١):\n«رواه أبو يعلى والطبراني في «الأوسط»، ورجال أبي يعلى رجال (الصحيح)» . وقال العراقي في «طرح التثريب» (٦ / ٢٥):\n«رواه أبو يعلى في «مسنده» من حديث ابن عباس بإسناد صحيح» .\nقلت: ولابن عباس حديث آخر يخالف ظاهره حديثه هذا، وهو من رواية علي ابن زيد عن عمر - وهو ابن أبي حرملة - عن ابن عباس قال:\nدخلت مع رسول الله - ﷺ - أنا وخالد بن الوليد على ميمونة، فجاءتنا بإناء من لبن، فشرب رسول الله - ﷺ -، وأنا على يمينه، وخالد على شماله، فقال لي:","vol":"12","page":525},{"text":"«الشربة لك. فإن شئت آثرت بها خالدًا» . فقلت: ما كنت أوثر على سؤرك أحدًا.\nأخرجه أحمد (١ / ٢٨٤، ٢٢٥، ٢٢٠)، والترمذي (٣٤٥١) وقال:\n«حديث حسن» .\nقلت: كأنه يعني حسن لغيره؛ فإن علي بن يزيد - وهو ابن جدعان - فيه ضعف؛ لكن له طريق آخر بنحوه خرَّجته في «الصحيحة» (٢٣٢٠)، وشواهد تقويه.\nمنها: عن أنس بن مالك، وسهل بن سعد: في «الصحيحين» وغيرها.\nومنها: عن عبد الله بن بسر، وعبد الله بن أبي حبيبة: عند أحمد (٤ / ٢٢١، ١٩٠، ١٨٨) .\nولفظ حديث أنس في رواية البخاري:. . . فأعطى الأعرابي فضله (يعني لأنه كان عن يمينه وهو ﷺ الساقي)، ثم قال:\n«الأيمنون، الأيمنون، ألا فيمِّنوا» !\nقال أنس: فهي سنة، فهي سنة (ثلاث مرات) . «مختصري للبخاري» (٥١ - الهبة / ٤ - باب) .\nوقد يجمع بين حديث الباب والأحاديث الأخرى بأن يحمل على الحالة التي يكون القوم جالسين فيها متساوين، إما بين يدي الساقي، أو عن يساره كلهم، فتحصص هذه الصورة من عموم تقديم الأيمن. وقيل غير ذلك. انظر «الفتح»، و«المحلى» لابن حزم (٧ / ٥٢١ - ٥٢٢) .","vol":"12","page":526},{"text":"هذا ما كنت كتبته قديمًا؛ جريت على ظاهر الإسناد فَصَحَّحْته كما فعل جماعة من قبلي كما رأيت، وكذلك فعل المعلق على «مسند أبي يعلى» (٤ / ٣١٥)، ونقل توثيق ابن سهم عن الخطيب وابن حبان. وهو كما ذكر؛ لكنه قصر فيما يتعلق بابن حبان؛ فإنه لما ذكره في «الثقات» (٩ / ٨٧) قال:\n«ربما أخطأ» . ومنه أخذ الحافظ قوله المتقدم:\n«ثقة يغرب» .\nوقد ثبت لدي - ولو بعد حين - أنه أخطأ في هذا الحديث متنًا؛ فقد رواه الوليد ابن مسلم وغيره عن عبد الله بن المبارك به مختصرًا بلفظ:\n«البَرَكَةُ مع أكَابِرِكُمْ» .\nأخرجه تسعة من الحفاظ من طرق عن ابن المبارك به.\nخرجته في «الصحيحة» (١٧٧٨ - الرابع)، ولذلك؛ بينت هناك أن حديث الترجمة شاذ لمخالفته الثقات.\nوقول ابن حبان المتقدم في ابن سهم:\n«ربما خالف» .\nفلقد بدا لي هنا أنه يمكن أن نأخذ منه أنه أشار بذلك إلى خطئه في هذا الحديث على الأقل، وذلك بملاحظة أنه لم يخرجه في «صحيحه» في الأبواب التي عقدها لحديث أنس وسهل المتقدمين، ولا عقد له فيه بابًا خاصًا مترجمًا عنه كما هي عادته (انظر الإحسان ٧ / ٣٦٢ - ٣٦٣)، فلو كان ثابتًا عنده لأورده في مكان منه كما فعل بحديث الوليد: «البركة مع أكابركم»؛ فإنه أورده فيه مترجمًا","vol":"12","page":527},{"text":"عنه بقوله:\n«ذكر استحباب التبرك للمرء بِعِشْرَةِ مشايخِ أهل الدين والعقل» .\nفإذا ثبت أن الحديث شاذ لا يصح؛ فلا داعي للجمع بينه وبين الأحاديث المعارضة له بلفظها العام:\n«الأيمن فالأيمن» . والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5756>٥٧٣٥ </span>- (الخَلْقُ عِيالُ اللهِ، فَأَحَبُّ عِيالِهِ أَلْطَفُهُمْ بأهلِهِ) .\nمنكر. أخرجه ابن عدي في «الكامل» (٥ / ١٦٢) من طريق محمد بن سيار الشَّيزري قال: ثنا عامر بن سيار: ثنا أبو عمرو القرشي عن حماد بن أبي سليمان عن شقيق عن ابن مسعود مرفوعًا.\nذكره في ترجمة أبي عمرو هذا - وهو عثمان بن عبد الرحمن الجمحي - مع أحاديث أخرى له، وقال عقبها:\n«وهذه الأحاديث عامتها لا يوافقه عليها الثقات، وله غير ما ذكرت، وعامة ما يرويه مناكير، إما إسنادًا وإما متنًا» .\nقلت: وقد مضى بنحوه من حديث أنس وابن مسعود برقم (٣٥٩٠) .\nوعامر بن سيار؛ قال أبو حاتم - وتبعه الذهبي ـ:\n«مجهول» .\nلكن تعقبه الحافظ في «اللسان» بأنه روى عنه الحافظ بقي بن مخلد وغيره، وذكره ابن حبان في «الثقات» فقال:","vol":"12","page":528},{"text":"«ربما أغرب» .\nوأما محمد بن سيار الشيزَري؛ فإني لم أعرفه.\n<span data-type=\"title\" id=toc-5757>٥٧٣٦ </span>- (عن جبريلَ عن الله تعالى قال: إن هذا الدِّينَ ارتضَيْتُهُ لنَفْسِي، ولن يَصْلحَ له إلا السَّخاءُ وحُسْنُ الخُلُقِ، فَأَكْرِمُوه بهما ما صَحِبْتُمُوهُ) .\nضعيف. أخرجه الطبراني في «الأوسط» (رقم - ٩٠٨٣): حدثنا مقدام: نا عبد الملك بن مسلمة الأموي: ثنا إبراهيم بن أبي بكر بن المنكدر: حدثني عمي محمد بن المنكدر قال: سمعت جابر بن عبد الله يحدث عن رسول الله ﷺ به. وقال:\n«لا يروى عن جابر إلا بهذا الإسناد، تفرد به عبد الملك بن مسلمة» .\nقلت: وهو منكر الحديث؛ كما قال ابن يونس، وقال ابن حبان في «المجروحين» (٢ / ١٣٤):\n«يروي عن أهل المدينة المناكير الكثيرة التي لا تخفى على من عني بعلم السنن» .\nقلت: وشيخه إبراهيم بن أبي بكر؛ ترجمه ابن أبي حاتم (١ / ١ / ٩٠) برواية جمع من الثقات، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما المقدام؛ فهو ضعيف.\nلكن تابعه ابن قتيبة: عند ابن حبان.","vol":"12","page":529},{"text":"<span data-type=\"title\" id=toc-5758>٥٧٣٧ </span>- (كان رَجُلٌ من أصحابه ﷺ من الأنصار يكنى (أبا معلق)، وكان تاجرًا يتَّجِرُ بمال له ولغيره يضربُ به في الآفاق، وكان ناسكًا ورعًا، فخرجَ مرةً، فلقيه لصٌّ مقنعٌ في السِّلاح، فقال له: ضَعْ ما معكَ؛ فإني قاتِلُكَ! قال: ما تريدُ إلى دمي؟ شأنك بالمال. قال: أما المالُ؛ فَلِي، ولستُ أريدُ إلا دَمَكَ. قال: أما إذا أبيتَ؛ فَذَرْني أُصَلِّي أربع ركعات. قال: صَلِّ ما بدا لك. فتوضأ، ثم صلَّى أربع ركعات، فكان مِنْ دُعَائه في آخر سجدة أن قال:\nيا ودودُ! يا ذا العَرْشِ المجيد! يا فعالٌ لما يريد! أسألُكَ بِعِزِّكَ الذي لايُرَامُ، ومُلْكِكَ الذي لا يُضَامُ، وبِنُورِكَ الذي ملأ أركانَ عرشِكَ أنْ تكفِيَنِي شرَّ هذا اللصِّ، يا مغيثُ أَغِثْنِي! (ثلاث مرات) . قال: دعا بها ثلاث مرات، فإذا هو بفارسٍ قد أقبل بيده حربةُ واضعها بين أُذُنَيْ فرسِهِ، فلما بصُر به اللصُّ أقبل نحوه، فطعنَه، فقتله. ثم أقبلَ إليه فقال: قُمْ. قال: من أنت بأبي أنت وأمي؟ فقد أغاثني اللهُ بك اليوم. قال: أنا ملكٌ من السَّماءِ الرابعَةِ، دعوتَ بدعائِكَ الأول، فَسُمِعَتْ لأبواب السماء قََعْقَعَةٌ، ثم دعوت بدعائكَ الثاني، فسُمِعتْ لأهل السماء ضجةٌ، ثم دعوت بدعائك الثالث؛ فقيل لي: دعاءُ مكروب. فسألتُ الله أن يوليني قَتلَهُ.\nقال أنس: فاعلمْ أنه مَنْ توضأ وصلَّى أربع ركعاتٍ، ودعا بهذا الدعاء؛ استُجيبَ له، مكروبًا كان أو غيرَ مكروب) .\nموضوع، لوائح الوضع والصنع عليه ظاهرة. أخرجه ابن أبي الدنيا في","vol":"12","page":530},{"text":"\" مجابي الدعوة \" (٣٨ / ٢٣): حدثني عيسى بن عبد الله التميمي: أخبرني\nزهير بن زياد الأسدي عن موسى بن وردان عن الكلبي - وليس بصاحب التفسير -\nعن الحسن عن أنس قال:. . . فذكره.\nقلت: وهذا إسناد مظلم؛ لم أعرف أحدًا ممن دون الحسن؛ غير موسى بن\nوردان، وهو مختلف فيه، وقد قال فيه أبو حاتم:\n\" ليس به بأس \".\nفالآفة إما من (الكلبي) المجهول، وإما ممن دونه.\nوالحسن - وهو البصري - مدلس، وقد عنعن، فالسند واهٍ.\nفمن الغريب أن يذكر (أبو معلق) هذا في الصحابة، ولم يذكروا ما يدل على\nصحتبه سوى هذا المتن الموضوع بهذا الإسناد الواهي! ولذلك - والله أعلم -؛\nلم يورده ابن عبد البر في \" الاستيعاب \". وقال الذهبي في \" التجريد \" (٢ / ٢٠٤):\n\" له حديث عجيب؛ لكن في سنده الكلبي، وليس بثقة، وهو في كتاب\n(مجابي الدعوة) \".\nويلاحظ القراء أنه قال في الكلبي: \" ليس بثقة \". وفي هذا إشارة منه إلى\nأنه لم يلتفت بلى قوله في الإسناد:\n\" وليس بصاحب التفسير \".\nلأن الكلبي صاحب التفسير هو المعروف بأنه \" ليس بثقة \"، وقد قال في\n\" المغني \":","vol":"12","page":531},{"text":"\" تركوه، كذبه سليمان التيمي وزائدة وابن معين، وتركه ابن القطان\nوعبد الرحمن \".\nومن الغرائب أيضًا: أن يذكر هذه القصةَ ابنُ القيم في أول كتابه \" الجواب\nالكافي لمن ساعد عن الدواء الشافي \" من رواية ابن أبي الدنيا هذه، مُعَلِّقأ إياها\nعلى الحسن، ساكتا عن إسنادها!\n<span data-type=\"title\" id=toc-5759>٥٧٣٨ </span>- (مَنْ أقرَّ بالخَرَاجِ وهو قَادِرٌ على أن لا يقرَّ به؛ فعليه لعنةُ الله\nوالملائكةِ والناسِ أجمعينَ، لا يقبلُ اللهُ منه صرفًا ولا عَدْلًا) .\nمنكر.\nقال صالح بن الإمام أحمد في \" مسائله \" (ص ٢١ - دار الحديث\nالمكية):\n\" رسالته عن حديث رواه نُصير بن محمد الرازي - صاحب ابن المبارك - عن\nعثمان بن زائدة عن الزبير بن عدي عن أسمى بن مالك رفعه قال:. . . فذكره.\nفقال: ما سمعنا بهذا، هذا حديث منكر \".\nقلت: ورجاله ثقات رجال مسلم؛ غير نصير هذا، وقد ذكره ابن أبي حاتم في\n\" الجرح والتعديل \" (٤ / ١ / ٤٩٣) فقال:\n\" نصير بن محمد خادم عبد الله بن المبارك، روى عن عثمان بن زائدة، روى\nعنه أبو هارون محمد بن خالد الخراز \".\nقلت: والخراز هذا؛ صدوق عند ابن أبي حاتم (٣ / ٢ / ٢٤٥)، فالعلة:\nجهالة نصير هذا. .\nثم رأيت ابن أبي حاتم قد ذكر في \" العلل \" أنه قال (٢ / ٤٤١):","vol":"12","page":532},{"text":"\" سألت أبي، قلت: حدثنا صالح بن أحمد قال: سألت أبي. . . . \".\nقلت: فذكره كما تقدم، ثم قال:\n\" فقال أبي: هذا حديث باطل لا أصل له \".\nقلت: وهو بمعنى حديث أخرجه أبو داود عن معاذ مرفوعًا نحوه، وسنده\nضعيف؛ فيه مجهول وآخر مقبول عند الحافظ، وبيانه في \" ضعيف أبي داود \"،\nوهو في \" المشكاة \" (٣٥٤٥) .\n<span data-type=\"title\" id=toc-5760>٥٧٣٩ </span>- (إن لله تعالى أرضًا مِنْ وراءِ أرضِكُم بيضاء، نورُهَا وبياضُهَا\nمسيرة شَمْسِكم هذه أربعينَ يومًا - قالوا: كأن رسول الله ﷺ يعني مثلَ\nالدنيا أربعينَ مرةً -، فيها عبادٌ لله تعالى لم يَعْصُوه طرفةَ عَيْن. [قالوا: يا\nرسول الله! مِنَ الملائكة هم؟ قَال: ما يعلمونَ أن الله خَلَقَ الملائكة.\nقالوا: أَفَمِنْ وَلَدِ آدم هم؟] قال: ما يعلمونَ أن الله خَلَقَ اَدمَ ولا إبليس!،\nهم قوم يقالُ لهم: الرَّوْحَانِيون، خَلَقَهمُ الله مِنْ ضَوْءِ نُورِهِ) (*) .\nموضوع.\nأخرجه أبو الشيخ ابن حيان في \" العظمة \" (ق ١٦٨ - ١٦٩ / ١)\nمن طريق مسلمة بن عُلَي عن عبد الرحمن الخراساني عن مقاتل بنْ حَيان عن\nمحمد بن كعب القرظي عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع. آفته مسلمة بن علي - وهو الخشني -، وهو متروك مجمع\nعلى تركه، وقال ابن حبان (٣ / ٣٣):\n_________\n(*) كتب الشيخ - ﵀ - بخطه فوق هذا المتن - ملاحظةً لنفسه -: \" انظر \" إتحاف السادة\nالمتقين، (١٠ / ٦٢)، و\" الفردوس \" (١ / ١٨٩ - طه ٩.","vol":"12","page":533},{"text":"\" كان ممن يقلب الأسانيد، ويروي عن الثقات ما ليس من أحاديثهم؛ توهمًا،\nفلما فَحُشَ ذلك منه بَطُلَ الاحتجاج به \". وقال البخاري:\n\" منكر الحديث \".\nوهو كناية منه عن شدة ضعفه.\nوشيخه عبد الرحمن الخراساني؛ لم أعرفه.\nثم أخرجه من طريق محمد بن زياد الزيادي: حدثنا معتمر عن المغيرة بن\nسلمة قال: أخبرني أبو أمية مولى شبرمة - واسمه الحكم - عن بعض أئمة\nالكوفة قال:. . . فذكره نحوه.\nقلت: وهذا إسناد واهٍ. أبو أمية وشيخه الكوفي؛ لم أعرفهما.\nوالزيادي؛ قال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\nويد الصنع والمبالغة في الحديث ظاهرة. والله أعلم.\n(تنبيه): ما بين المعروفتين [] نقلته من \" الجامع الكبير \" للسيوطي؛ فإنه لم يكن\nفي مسودتي، وإنما كان مشارًا إليها بقولي: \" الحديث \" اختصارًا مني، فوجب بيانه.\n<span data-type=\"title\" id=toc-5761>٥٧٤٠ </span>- (إذا كانتْ لكَ حَاجة؛ فاسألِ اللهَ ﷿؛ فقد جَف القَلَمُ\nبما هو كائن، لو جهدَ الخَلْقُ أن ينفعوك بغيرِ ما كَتَبَ اللَّهُ لك لم يَقْدِرُوا،\nولو جهدُوا أن يضرُّوكَ لم يقدِرُوا) .\nمنكر.\nأخرجه البخاري معلقًا في \" التاريخ \" (٣ / ٢ / ١١٧)، ووصله","vol":"12","page":534},{"text":"العقيلي في \" الضعفاء \" (٣ / ٩١ - ٩٢) من طريق عبد المؤمن بن عباد قال:\nحدثنا سعيد بن أنس عن عكرمة عن ابن عباس قال: مسح رسول الله ﷺ رأسي\nبيده، ودعا لي، وقال:. . . فذكره. وقال البخاري:\n\" لا يتابع عليه \". وقال العقيلي:\n\" أسانيد الخبر عن ابن عباس لينة، وقد روي عن غير ابن عباس أيضًا بأسانيد\nفيها لين \".\nقلت: يشير إلى حديث ابن عباس المشهور بلفظ:\n\" يا غلام إني أعلمك كلمات: احفظ الله يحفظك. . . \" الحديث، وفيه\nقوله: \" فقد جف القلم. . . \" إلخ بنحوه بتقديم وتأخير دون ما قبله، وهو مخرج في\n\" ظلال الجنة \" (٣١٦ - ٣١٨) .\nوالحديث؛ مما خلت منه الجوامع الثلاثة!\n<span data-type=\"title\" id=toc-5762>٥٧٤١ </span>- (إذا أَلِفَ العَبْدُ الإعراضَ عَنِ الله تعالى؛ ابتلاهُ بالوقيعَةِ\nفي الصَّالحينَ) .\nموضوع.\nرواه ابن عساكر (٤ / ٣٣١ / ١) عن الحسين بن إبراهيم بن\nمحمد بن كلمون الديرعافولي: يا أبو عبد الله الحسين الموازيني الفقير إلى الله قال:\nحدثني أبو بكر أحمد بن نصر الروياني قال: سمعت الأشج قال: سمعت علي\nابن أبي طالب قال:. . . فذكره مرفوعًا. وقال:\n\" هذا حديث منكر، وأكثر رواته مجاهيل، والأشج أبو الدنيا لا يثبت سماعه\nمن علي، وقد وقعت إلينا نسخته بعلو، وليس هذا الحديث فيها، والله! يعيذنا من","vol":"12","page":535},{"text":"الكذب برحمته! \". وفي \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ١٧٦):\n\" وقال ابن النجار في \" تاريخه \": قال السِّلَفي: هذا حديث منكر، عرضته\nعلى أبي نصر المؤتمن بن أحمد الساجي الحافظ فقال: \" هذا باطل، وقد كتبناه من\nطرق عن بعض مشايخ الصوفية، وأما عن رسول الله ﷺ فليس له [أصل] \".\nوالذي قاله المؤتمن صحيح لا شك فيه ولا ريب، وإسناده مظلم، وفي الأشج مقنع،\nفكيف إذا انضم إليه غيره ممن يشاكله. اهـ \".\nوأبو الدنيا الأشج؛ قال الذهبي:\n\" كذاب طرقي، كان بعد الثلاث مئة وادعى السماع من علي بن أبي طالب،\nواسمه عثمان بن حَطاب. وقال في ترجمته من الأسماء:\n، طَيْرٌ طَرأَ على أهل بغداد، وحدَّث بقِلًةِ حياء بعد الثلاث مئة عن علي بن\nأبي طالب، فافتضح بذلك، وكذبه النقادون \".\nوأطال ترجمته الحافظ في \" اللسان \"؛ فليراجعها من شاء.\nوأحمد بن نصر الروماني؛ قال الحافظ في \" اللسان \":\n\" شيخ لا وجود له! اختلق اسمه بعض الكذابين \".\nوأقره السيوطي في \" الذيل \".\n<span data-type=\"title\" id=toc-5763>٥٧٤٢ </span>- (كان إذا أرادَ أن يبُولَ فَأَتى عَزَازًا مِنَ الأرضِ؛ أخذَ عُودًا؛\nفَنَكَتَ به حتى يثرى، ثم يَبُول) .\nضعيف.\nأخرجه أبو داود في \" المراسيل \" (٧١ / ١) من طريق الوليد بن","vol":"12","page":536},{"text":"سليمان بن أبي السائب عن طلحة بن أبي قَنان: أن النبي ﷺ. . . فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ فإن طلحة هذا مجهول لا يدري من هو؛\nكما في \" الميزان \" و\" التقريب \"، وصنيع ابن حبان يشعر بأن الحديث معضل؛\nلأنه ذكر طلحة في \" أتباع التابعين \" من \" ثقاته \" (٦ / ٤٨٨) ! والله أعلم.\n<span data-type=\"title\" id=toc-5764>٥٧٤٣ </span>- (مَنْ توضأ، ثم توجَّه إلى مسجد يُصَلِّي فيه الصلاةَ؛ كان\nله بكل خُطْوة حَسنةٌ، ويُمحى عنه سَيِّئةٌ، والحًسنةُ بِعَشْرٍ، فإذا صلى ثم\nانصرف عنده طلوع الشمس؛ كُتِبَ له بكل شَعْرة في جسده حسنةٌ،\nوانقلبَ بِحَجَّةٍ مبرورة، وليس كل حاج مبرورًا، فإن جْلسَ حتى يركعَ؛\nكُتب له بكل حًسنة آئًفَا ألفيْ حسنة، ومن صلى صلاة الفجر؛ فله مثلُ\nذلك، وانقلبَ بِعُمْرة مبرورة، وليس ككلّ مُعْتَمِرٍ مبرورًا) .\nموضوع.\nرواه ابن عساكر (٧ / ١١٢ / ١) عن محمد بن شعيب: أخبرني\nسعيد بن خالد بن أبي طويل أنه سمع أنس بن مالك يحدث عن رسول الله ﷺ\nأنه قال في صلاة الصبح:. . . فذكره.\nأورده في ترجمة سعيد هذا، وروى عن أبي حاتم أنه قال:\n\" لا يشبه حديثه حديث أهل الصدق، منكر الحديث. وأحاديثه عن أنس لا\nتعرف \". وعن أبي زرعة أنه قال:\n\" ضعيف الحديث، حدَّث عن أنس بمناكير \". وقال الحاكم:\n\" روى عن أنس أحاديث موضوعة \".","vol":"12","page":537},{"text":"<span data-type=\"title\" id=toc-5765>٥٧٤٣ / م </span>- (ما خَيْرٌ للنساءِ؟ فقالتْ فاطمةُ: أنْ لا يَرَيْنَ الرجالَ ولا\nيَرَوْنَهُنّ) .\nضعيف.\nأخرجه أبو نعيم في \" الحلية \" (٢ / ٤٠ - ٤١) من طريق يعقوب\nابن إبراهيم بن عباد بن العوام: ثنا عمرو بن عون: أنا هُشيم: ثنا يونس عن\nالحسن عن أنس قال: قال رسول الله ﷺ:\n\" ما خير للنساء؟ \". فلم ندر ما نقول، فسار علي إلى فاطمة، فأخبرها\nبذلك، فقالت: فهلا قلت له: خير لهن أنْ لا يريْن. . . إلخ؟ ! فقال له:\n\" من علّمك هذا؟ \" قال: فاطمة. قال:\n\" إنها بَضْعَةٌ منِّي \".\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات غير يعقوب هذا؛ فإني لم أجد له\nترجمة.\nومن فوقه؛ كلهم ثقات كما ذكرت، وهم من رجال الشيخين؛ لكن الحسن\n- وهو البصري - مدلس.\nثم رواه أبو نعيم عقبه وفي (ص ١٧٥) من طريق أبي حصين محمد بن\nالحسن الوادعي قال: ثنا يحيى الحماني قال: ثنا قيس - يعني: ابن الربيع - عن\nعبد الله بن عمران عن علي بن زيد عن سعيد بن المسبب عن علي بن أبي طالب\nرضي الله تعالى عنه: أنه قال لفاطمة - رضي الله تعالى عنها -: ما خير للنساء؟\nقالت: أن لا يَرَينَ الرجالَ ولا يرونهنَّ. . . فذكره للنبي ﷺ فقال:\n\" إنما فاطمة مني \".","vol":"12","page":538},{"text":"قلت: وهذا إسناد فيه علل:\nالأولى: علي بن زيد - وهو ابن جدعان - ضعيف، تابعي مدني.\nالثانية: عبد الله بن عمران؛ أظنه الذي في \" ثقات ابن حبان \" (٧ / ١٩):\n\" عبد الله بن عمران بن محمد بن طلحة بن عبيد الله \" يروي عن جماعة من\nالتابعين، روى عنه أهل العراق، وولي القضاء ببغداد بعد أبيه، مات! سنة تسع\nوثمانين ومئة \".\nولعل قوله: \" وولي القضاء. . \" إلخ مقحم من بعض النساخ؛ فإنه لم يذكره\nفي \" التهذيب \".\nالثالثة: قيس بن الربيع؛ وهو ضعيف، عراقي كوفي.\nالرابعة: يحيى الحماني - وهو ابن عبد الحميد -؛ كان حافظًا؛ ولكنه كان\nيسرق الحديث، وكذبه أحمد.\nوأما أبو حصين محمد بن الحسن؛ فكذا وقع في \" الحلية \"! والصواب:\n\" الحسين \"؛ كما في \" تاريخ بغداد \" (٢ / ٢٢٩) و\" أنساب السمعاني \"،\nوذكرا عن الدارقطني أنه قال:\n\" كان ثقة \".\nقلت: وهذا الحديث من الأحاديث الضعيفة الكثيرة التي حشرها الشيخ\nالتويجري في كتابه \" الصارم المشهور \" (ص ٣١ / الطبعة الأولى، ص ٣٤ /\nالطبعة الثانية) دون أن يبين عللها، أو على الأقل أن يصرح بضعف سندها؛ نصحًا\nوتحذيرات من أن يقول المسلم على رسول الله ﷺ ما لم يقل!","vol":"12","page":539},{"text":"وبعد كتابة ما تقدم أفادني الأخ علي الحلبي - جزاه الله خيرًا - أن الحديث رواه\nالبحار في \" مسنده \"، فرجعت إليه، فوجدت فيه متابعًا قويًا للحماني:\nفقال البزار: (٢ / ١٥٩ / ٥٢٦): حدثنا محمد بن الحسين الكوفي قال: نا\nمالك بن إسماعيل قال: نا قيس به؛ إلا أنه خالفه في أوله فقال:\nعن علي أنه كان عند رسول الله ﷺ فقال: \" أي شيء خير للمرأة؟ \"\nفسكتوا، فلما رجعتُ قلتُ لفاطمة: أي شيء خير للنساء؟ . . . والباقي مثله.\nوقال البزار:\n\" لا نعلم له إسنادًا عن علي ﵁ إلا هذا \".\nقلت: وقد عرفت أنه ضعيف؛ ولكن بهذه المتابعة برئت ذمة الحماني منه،\nوتعلقت بمن فوقه.\nومن الغريب قول الهيثمي في \" مجمع الزوائد \" (٩ / ٢٠٢ - ٢٠٣):\n\" رواه البزار، وفيه من لم أعرفه \"!\nوأقره الشيخ الاعظمي في تعليقه على \" كشف الأستار \" (٣ / ٢٣٦) ! وكم\nله من مثل هذا الإقرار الدال على أنه إمعة، وأنه لا تحقيق معه!\nوشتان بينه وبين الدكتور محفوظ الرحمن زين الله؛ فإنه تعقبه بما نقله عن\nالحافظ ابن حجر أنه قال في \" مختصر زوائد البزار \" متعقبًا على الهيثمي:\n\" قلت: قيس: هو ابن الربيع، وشيخه مُوَثَّق، وعلي بن زيد ضعيف \".\nأقول: فليس في إسناد البزار مَنْ لا يعرف؛ لكن تعقب الحافظ من هذه","vol":"12","page":540},{"text":"الحيثية لا يكفي؛ لأنه تكلم عمن هو معروف بجرح؛ من قيس فما فوق، فما حال\nمن دونهم - كما قد يخطر في البال -؟ فالجواب:\nأن مالك بن إسماعيل ثقة من رجال الشيخين، لا يخفى حاله على\nالهيثمي.\nومحمد بن الحسين الكوفي؛ أظن أنه الذي أشار إليه الهيثمي بقوله المتقدم؛\nولكنه مع ذلك معروف، ترجمه ابن أبي حاتم وقال فيه:\n\" صدوق \"، وكذا ترجمه الخطيب (٢ / ٢٢٥ - ٢٢٦)، وكناه بأبي جعفر\nالخباز المعروف بـ (الحنيني)، وروى عن الدارقطني أنه قال:\n\" كان ثقة صدوقًا \".\nمات سنة (٢٧٧) .\n(تنبيه): قد صح من الحديث قوله ﷺ:\n\" إنما فاطمة بَضْعَة مني، يُؤْذِيني ما آذاها \".\nأخرجه مسلم، والبخاري بنحوه، وهو مخرج في \" الإرواء \" (٢٦٧٦) .\nوحديث الترجمة؛ مما عزاه الشيخ التويجري (ص ٣١) لأبي نعيم، ساكتًا عنه!\nوذكره الحافظ ابن القطان في كتابه القيم \" النظر في أحكام النظر \" (ق ١٥ /\n٢) من رواية البزار، وساق إسناده من قيس بن الربيع، ثم قال:\n\" ولم يصح. . . \". ثم أعله بابن الربيع وابن جدعان.","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-5766>٥٧٤٤ </span>- (إذا كنتَ تُصَلِّي، فَدَعَاكَ أَبَوَاكَ؛ فَأَجِبْ أُمَّكَ ولا تُجِبْ\nأباك) .\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" (١ / ٧٣) من طريق\nحمزة بن أبي حمزة عن أبي الزبير عن جابر قال: قال رسول الله ﷺ:. . .\nفذكره.\nقلت: وهذا موضوع؛ آفته حمزة بن أبي حمزة - وهو النصيبي -؛ قال الذهبي\nفي \" المغني \":\n\" منهم واه \". وقال الحافظ في \" التقريب \":\n\" متروك، متهم بالوضع \".\nقلت: وتقدمت له بعض الأحاديث الموضوعة مع بعض أقوال الأئمة فيه،\nفانظر الأحاديث: (٦١، ٨٠٠، ١٧٣٨) .\nوقال ابن عدي في مطلع ترجمته من \" الكامل \" (٢ / ٣٧٦):\n\" يضع الحديث \". وختمها بقوله:\n\" وكل ما يرويه أو عامته مناكير موضوعة، والبلاء منه؛ ليس ممن يروى عنه،\nولا ممن يروي هو عنهم \".","vol":"12","page":542},{"text":"<span data-type=\"title\" id=toc-5767>٥٧٤٥ </span>- (إن هذا الحيَّ مِنَ الأنصارِ يُحِبِّون الغِنَاءَ) .\nمنكر.\nأخرجه ابن حبان (٢٠١٦ - موارد) والسياق له، وأحمد (٦ / ٢٦٩)\nمن طريق ابن إسحاق قال: حدثني محمد بن الحارث التيمي عن إسحاق بن","vol":"12","page":542},{"text":"سهل بن أبي حثمة عن أبيه عن عائشة قالت:\nكان في حجري جارية من الأنصار فزوجتها، قالت: فدخل علي رسول الله\nﷺ يوم عرسها، فلم يسمع غناء ولا لعبًا، فقال:\n\" يا عائشة! هل غَنَّيْتُمْ عليها؟ أَوَلا تغنون عليها؟ ثم قال:. . . فذكره \".\nقلت: وهذا إسناد ضعيف، رجاله ثقات معرفون؛ غير إسحاق بن سهل بن\nأبي حثمة، فهو مجهول لا يعرف إلا برواية التيمي هذه عنه. كذلك أخرجه\nالبخاري في \" التاريخ \" (١ / ١ / ٣٩٠) من ثلاثة طرق عن ابن إسحاق به؛ إلا\nأنه لم يسق لفظه. وكذلك أورده ابن حبان في \" الثقات \" (٤ / ٢٢) من رواية\nالقيمي عنه. ووقع في \" الجرح والتعديل \" (١ / ١ / ٢٢٣):\n\" روى عن أبيه عن عائشة، روى عنه محمد بن إسحاق \".\nفجعل محمد بن إسحاق مكان التيمي! وهو وهم محض؛ فإن ابن إسحاق\nبينه وبين إسحاق بن سهل التيمي محمد بن الحارث؛ كما ترى في الإسناد وعند\nالبخاري وابن حبان.\nواعلم أن أحمد لم يذكر لفظة: \" الغناء \"؛ لا في كلام عائشة، ولا في\nالحديث المرفوع. أما الأول؛ فوقع فيه:\n\" فلم يسمع لعبًا \" فقط. وأما الآخر؛ فقال:\n\" يحبون كذا وكذا \". كأنه يكني عن الغناء واللعب.\nويغلب على ظني أن هذا وما قبله من تصرف الإمام أحمد؛ إشارة منه إلى","vol":"12","page":543},{"text":"نكارة المتن، وهو حري بذلك، والله ﷾ أعلم.\nورويت القصة من طريق أخرى عن ابن عباس أو جابر؛ اضطرب فيه الراوي،\nبلفظ آخر نحوه، وقد سبق تخريجه برقم (٢٩٨١) .\n(تنبيه): حديث الترجمة لم يروه أحد من أصحاب الكتب الستة، فهو\nعلى شرط الهيثمي في \" مجمع الزوائد \"، ومع ذلك فإنه لم يورده!\nونحوه راويه إسحاق بن سهل بن أبي حثمة. فإنه على شرط الحافظ في\n\" التعجيل \"! ولم يورده أيضًا. وله من نحوه أمثلة!\nوالقصة في \" صحيح البخاري \" وغيره عن عائشة من طريق أخرى عنها\nنحوه؛ ليس فيه ذكر الغناء، وهو مخرج في ما آداب الزفاف \" (ص ١٨٠ - الطبعة\nالجديدة) .\n<span data-type=\"title\" id=toc-5768>٥٧٤٦ </span>- (إذا وَسًعَ اللهُ عليكُم؛ فَأَوْسِعُوا على أَنْفُسِكُم، جَمَعَ رَجُلٌ\nعليه ثيابَهُ، صلَّى رَجُلٌ في إزارٍ ورِدَاء، في إزارٍ وقميص، في إزارٍ وقَبَاء،\nفي سراويلَ وقميصَ، في سراويلَ وردَاء، في سراويلَ وقَبَاءً، في تُبَّانٍ\nوقميصٍ، في تُبّان وقَبًاء. - قال: وأحسبه - في تُبَّان ورداءٍ) .\nموقوف على عمر، رفعه بعضهم خطأً. قال ابن حبان في \" صحيحه \"\n(٣ / ١٠٧ / ١٧١١ - الإحسان): أخبرنا أبو يعلى: حدثنا أبو خيثمة: حدثنا\nإسماعيل ابن علية: حدثنا أيوب عن محمد عن أبي هريرة قال:\nسأل رجل رسول الله ﷺ: أيصلي أحدنا في الثوب الواحد؟ قال: وإذا وسع\nالله. . . إلخ \".","vol":"12","page":544},{"text":"قلت: وهذا إسناد صحيح على شرط الشيخين؛ غير أبي يعلى، وهو حافظ\nثقة معروف؛ لكن وقع في روايته هذه سقط عجيب أضاع جواب النبي ﷺ\nللرجل، وأحل محله جواب عمر لسائل آخر لم يذكر في الرواية، وهو حديث\nالترجمة، ولبيان هذا خرجته هنا؛ حتى لا ينسب إلى النبي ﷺ ما لم يَقُلْ.\nوبيان ذلك من وجوه:\nالأول: أن المحفوظ عن أبي هريرة من طرق عنه: أن جواب النبي ﷺ للرجل\nإنما هو:\n\" أَوَكُلُّكم يَجِدُ ثَوْبَيْن؟ ! \".\nوقد خرجته في \" صحيح أبي داود \" (٦٣٦) من ثلاثة طرق عنه؛ منها طريق\nمحمد هذه - وهو ابن سيرين -، وكذلك رواه الشيخان عنه كما يأتي. وصح أيضًا\nمثله من حديث طلق بن علي: عند ابن حبان (٢٢٩٤) وغيره، وهو مخرج في\n\" صحيح أبي داود \" أيضًا (٦٤٠) .\nالثاني: أن بعض الرواة في \" الصحيحين \" قد رووا الحديث بتمامه، بحيث\nأبانوا الخطأ والسقط المشار إليه.\nفأخرجه مسلم (٢ / ٦١) من طريق شيخه زهير بن حرب - وهو أبو خيثمة -\nشيخ أبي يعلى في الحديث، قال زهير: حدثنا إسماعيل بن إبراهيم - وهو ابن\nعلية - بإسناد ابن حبان وسؤال الرجل؛ إلا أنه زاد:\n\" فقال: أوكلكم يجد ثوبين؟ ! \".\nوهكذا أخرجه أحمد بهذا التمام؛ فقال (٢ / ٢٣٠): ثنا إسماعيل به.","vol":"12","page":545},{"text":"الثالث: أنه قد تابع ابنَ علية حمادُ بنُ زيد عن أيوب به؛ لكنه زاد على\nالزيادة المذكورة:\n\" ثم سأل رجلٌ عمرَ فقال: إذا وسع الله. . . \" إلخ.\nأخرجه البخاري (١ / ٤٧٥ / ٤٦٥)، والبيهقي (٢ / ٢٣٦) .\nوقد توبع حماد عن أيوب، وهذا عن محمد بن سيرين:\nفقال ابن حبان (٤ / ٢٧ / ٢٢٩٥): أخبرنا أبو خليفة قال: حدثنا داود بن\nشبيب قال: حدثنا حماد بن سلمة قال: حدثنا عاصم الأحول وأيوب وحبيب بن\nالشهيد وهشام عن ابن سيرين به مثله.\nوهذا إسناد صحيح، رجاله رجال \" الصحيح \".\nوقد توبع حماد من يزيد بن زريع: ثنا هشام القُرْدوسِي به.\nأخرجه الدارقطني (١ / ٢٨٢ / ١) .\nوإسناده صحيح على شرط البخاري.\nفهذه الزيادة الثانية قد أكدت أن الزيادة ثابتة عن ابن سيرين عن أبي هريرة\nعن النبي ﷺ، كما بينت أن الزيادة الثانية هي من قول عمر ﵁\nأدرجت في حديث الترجمة فصارت مرفوعة إلى النبي ﷺ بسبب سقوط الزيادة\nالأولى! وهو من أغرب الأخطاء التي وقعت في \" صحيح ابن حبان \"، ولذلك؛\nبادرت إلى الكشف عنه أداء للأمانة العلمية أولًا، ولأحيل إلى هذا الموضع ثانيًا\nفي تحقيقي لكتاب \" موارد الظمآن إلى زوائد ابن حبان \" الذي أنا على وشك","vol":"12","page":546},{"text":"الانتهاء منه بفضل الله وكرمه (١) .\n<span data-type=\"title\" id=toc-5769>٥٧٤٧ </span>- (كانَ إذا أكلَ معَ قومٍ؛ كان اَخرَهُم أَكلًا) .\nضعيف.\nأخرجه ابن معين في \" التاريخ والعلل \" (ق ٦٤ / ٢) - ومن\nطريقه البيهقي في \" شعب الإيمان \" (٥ / ١٢٢ / ٣٠٧٦)، والخطيب في \" تاريخ\nبغداد \" (١٠ / ٢٣٩ - ٢٤٠)؛ كلاهما عن عباس بن محمد الدوري: حدثني\nيحيى بن معين -: ثنا عبد الرحمن بياع الهَرَوي عن جعفر بن محمد عن أبيه\nقال:. . . فذكره. وقال - يعني: الدوري - \" قلت: ليحيى: من بياع الهروي؟\nفقال: كان ببغداد \".\nقلت: في جواب يحيى هذا إشارة قوية إلى أنه لا يعرف شيئًا عن الهروي إلا\nأنه كان ببغداد، فلا غَرْوَ أن خلت كتب التراجم التي تحت يدي من ترجمته، فهو\nإذن مجهول لا يعرف.\nثم إن الحديث مرسل؛ لأن جعفر بن محمد هو ابن علي بن الحسين بن علي\nابن أبي طالب. وأبوه محمد بن علي بن الحسين مات سنة بضع عشرة بعد المئة.\n_________\n(١) وقد طبع الكتاب مؤخرًا، والحمد لله. (الناشر) .","vol":"12","page":547},{"text":"<span data-type=\"title\" id=toc-5770>٥٧٤٨ </span>- (مَنْ أحدبَّ أنْ يتمثلَ له الرجالُ بين يديه قيامًا؛ فَلْيتَبَوأْ\nمقعدَهُ مِنَ النار) .\nمنكر؛ بل باطل بزيادة (بين يديه) . أخرجه الطبراني في \" المعجم\nالأوسط \" (١ / ٢٥٣ / ٢ / ٤٣٦٦)؛ حدثنا علي بن إبراهيم الخزاعي الأهوازي\nقال: [حدثنا] عبد الله بن داود بن دِلهاث قال: حدثني أبي عن أبيه [دِلهاث]","vol":"12","page":547},{"text":"عن أبيه إسماعيل [عن أبيه]: أن أباه مسرع بن ياسر حدثه عن عمرو بن مرة\nالجهني قال: قال النبي ﷺ:. . . فذكره. وقال:\n\" لا يروى عن عمرو بن مُرَّة الجهني إلا بهذا الإسناد \".\nقلت: وهو إسناد منكر مظلم؛ كل مَنْ دون عمرو بن مرة الجهني مجهولون لا\nيعرفون، وقد أشار إلى ذلك الهيثمي بقوله في \" المجمع \" (٨ / ٤٠):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه جماعة لم أعرفهم \".\nقلت: وهم:\nأولًا: مسرع بن ياسر؛ قال الذهبي - وتبعه العسقلاني -:\n\" مجهول \".\nقلت: لأنه لا يعرف إلا بهذا الإسناد: عن ابنه عبد الله [به]، ولم يُذكر في\n\" اللسان \"، ولا في \" الجرح \" (٢ / ٢ / ٤٨)؛ ولكنه ذكر في \" اللسان \" في\nترجمة حفيده الأدنى عبد الله بن داود.\nثانيًا: عبد الله بن مسرع بن ياسر؛ استدركه الحافظ في \" اللسان \" على\n\" الميزان \"، ولم يذكر فيه شيئًا سوى أنه: تقدم في (دلهاث) وابنه (داود)\nالآتيين. وذلك يعني أنه مجهول.\nثالثًا: إسماعيل بن عبد الله بن مسرع؛ استدركه الحافظ أيضًا، ولم يذكر فيه\nسوى أنه روى عنه ابنه \" دلهاث \". فهو مجهول أيضًا، وسقط من أول ترجمته\nحرف (ز) التي ترمز بلى أنه مستدرك.","vol":"12","page":548},{"text":"رابعًا: دِلهاث بن إسماعيل؛ استدركه الحافظ أيضًا،، سقط من الطابع حرف\n(ز)، وقال:\n\" مجهول. قاله النباتي \".\nخامسًا: داود بن دِلهاث؛ قال الذهبي - وأقره العسقلاني -:\n\" عن أبائه. لا يصح حديثه. قاله الأزدي \".\nسادسًا: عبد الله بن داود بن دِلهاث؛ استدركه الحافظ، وساقط حرف (ز)\nأيضًا، وساق نسبه كما في إسناد الحديث مع الزيادتين المحصورتين بالأقواس\nأستدركتهما من \" مجمع البحرين \"؛ لكنه زاد فيه (عبد الله بن مسرع)؛ كما\nتقدمت الإشارة إلى ذلك، ولم يذكر فيه جرحًا ولا تعديلًا؛ فهر مجهول أيضًا،\nوكذلك ترجمه ابن أبي حاتم؛ وسكت عنه؛ لكنه ساق نسبه - كما تقدم بإسقاط\nبعضهم - بلى عمرو بن مرة الجهني، عن النبي ﷺ خمسة أحاديث. قال: كتب\nإلينا من (الرها) بذلك.\nسابعًا: علي بن إبراهيم الخزاعي الأهوازي؛ لم أقف له على ترجمة، ويبدو لي\nأنه من شيوخ الطبراني المجهولين؛ فإنه لم يرو له في \" الأوسط \" إلا هذا الحديث،\nوروى له آخر في \" المعجم الصغير \" بإسناد آخر، وفيه عمرو بن جميع، وهو كذاب\nوضاع (٨١٣ - الروض النضير) .\nوجملة القول: أن هذا الإستاد من غرائب الأسانيد برواية الأبناء عن الآباء!\nوكلهم مجهولون، ليس لهم ذكر بين الرواة والعلماء، وليس هذا فقط؛ بل إنهم لم\nيعرفوا إلا برواية هذا الحديث بهذه الزيادهّ: \" بين يديه \"! وهي منكرة جدًا،\nتدين أحدَمم بسوء الحفظ، وربما بتعمُّد الكذب؛ فإنها لم ترد في الحديث من","vol":"12","page":549},{"text":"رواية الثقات.\nفقد صح من طريقين عن معاوية رضي الله عته دونها. وهو مخرج في\n\" الصحيحة \" (٣٥٧) .\nوهو يدل على بطلان هذه الزيادة؛ لأنه احتج به على من قام له من بعض\nالجالسين حين دخل عليهم، وقد تأوله بعضهم بما يلتقي مع هذه الزيادة، وهو تأويل\nباطل كما حققته في تعليقي على كتابي \" صحيح الأدب المفرد \" (٧٦٤) يسر\nالله لي إتمامه (*)، فأخي أن يكون أحد أولئك السبعة روى الحديث بالمعنى متأثرًا\nبذاك التأويل، أو تعمد حشو تلك الزيادة فيه انتصارًا له، وأحلاهما مر!\nومن الغرائب أن بعض الكذابين قد عارضه؛ فروى الحديث بزيادة أخرى\nألحقها به انتصارًا للمعنى الصحيح الذي ذكرته آنفًا.\nفروى الطبراني في \" المعجم الكبير \" (١٩ / ٣٢٠ / ٧٢٤) من طريق بقية بن\nالوليد عن مبشر بن عبيد عن بشر بن عبيد عن عمر بن عبد العزيز عن أبيه عن\nجده عن معاوية مرفوعًا بلفظ:\n\" من سرّه إذا رأته الرجال مقبلًا أن يتمثلوا له قيامًا؛ فليتبوأ بيتًا في النار \".\nوأصل الحديث عند البخاري في \" الأدب المفرد \" (٩٧٧) وغيره بلفظ:\n\" من سرَّه أن يَمْثُل (وفي رواية: يتمثل) له عباد الله قيامًا؛ فليتبوأ بيتًا من\nالنار \".\nفتأمل الفرق بين هذا اللفظ الصحيح، واللفظ الذي قبله، وهو موضوع؛ أفته\n_________\n(*) ثم طبع الكتاب بعد ذلك قبل وفاة الشيخ ﵀ - بعدة أعوام. (الناشر) .","vol":"12","page":550},{"text":"بشر بن عبيد - وهو الدارسي -؛ فقد أتهمه الذهبي ببعض الأحاديث، منها\nحديث:\n\" بادروا أولادكم بالكنى. . \". وفيه نظر بينته فيما تقدم برقم (١٧٢٨) .\nفَالأَوْلَى الحَمْلُ فيه على الراوي عنه مبشرِ بنِ عبيد؛ فقد قال فيه الإمام أحمد:\n\" يضع الحديثة \".\nوقد تقدمتها له بعض الموضوعات، فانظر مثلًا (٧٣٩، ٧٩٧) .\nوبقية بن الوليد مدلس، وقد عنعن؛ ولكن إن كان قد أسقط مَنْ بينه وبين\nمبشر هذا؛ فسوف لا يكون شرًا من مبشر هذا!\nولم يتنبه لهذا التحقيق أخونا الفاضل حمدي السلفي. فعلق على حديث\nهذا الوضاع بقوله:\n\" سيأتي (٨١٩) وأنه صحيح \"!\nيشير إلى اللفظ الصحيح المتقدم ذكره مني عن معاوية. وكنت أود له أن يبين\nوضعه بهذا اللفظ، وأن لا يسكت عن المتهم به وإن كان معناه مطابقًا للراجح مما\nفسر به اللفظ الصحيح كما تقدم؛ لأن هذا هو الذي عليه أهل الحديث أن يذكروا\nالحقائق سواء كانت لهم أو عليهم، خلافًا لأهل الأهواء، كما يذكر ذلك ابن تيميه\nكثيرًا في رده عليهم.\nولقد أعجبني جدًا ما ذكره الذهبي في آخر ترجمته للإمام يحيى بن سعيد\nالقطان الحافظ النقاد من \" سيره \" (٩ / ١٨٨):\n\" لا تنظروا إلى الحديث، ولكن انظروا إلى الإسناد، فإن صح الإسناد، وإلا؛","vol":"12","page":551},{"text":"فلا تغتروا بالحديث إذا لم يصح الإسناد \".\nوهذا - عندي - في منتهى الحكمة والقوة، وهو بمعنى قول الإمام عبد الله بن\nالمبارك - أو غيره -:\n\" الإسناد من الدين، لولا الإسناد؛ لقال مَنْ شاء ما شاء \".\nفإن كثيرًا من العلماء - فضلًا عن غيرهم - ينظرون إلى متن الحديث ومعناه،\nدون الإسناد ورواته، فإذا راقهم أو وافق هواهم؛ احتجوا به، وبنوا عليه علالي\nوقصورًا، وإلا؛ رفضوه، ونبذوه نبذ النواة!\nويعود السبب في ذلك إلى جهلهم بهذا العلم، وعدم أعتدادهم بأقوال\nالمتخصصين في هذا العلم المظلوم من غير أهله، وقد ينضم إلى ذلك الهوى وحب\nالظهور بالمعرفة والنقد، وهو مما ابتلي به كثير من الضُّلال، وبخاصة منهم الذين\nلهم نوع مشاركة واشتغال بهذا العلم، وإمامهم في ذلك الشيخ محمد الغزالي؛\nفقد اتخذ - مع الأسف - إلَهه هواه، فسلطه على الأحاديث المسندة من الأئمة،\nيُضَعِّفُ مِنْ صحيحها ما يشاء، ويُصَحِّحُ من ضعيفها ما يهوى، ولو كان اتفاق\nالعلماء على مر القرون على خلاف ما شاء وهوى! هداه الله.\nولقد خلفه في ذلك من هو شر منه وأجرأ على مخالفة سبيل المؤمنين\nعقيدة وحديثًا وفقهًا وهو المدعو بـ (حسن السقاف)، ويظهر أن معه عن يساعده\nعلى تسويد رسائله وطابعها ونشرها على الناس بأبخس الأثمان، بل وبدون أي\nثمن، مما حمل بعضا الأساتذة المخلصين أن يظن أنه مدفوع من الصهاينة؛ لإفساد\nدين المسلمين وإلقاء الفتنة في صفوفهم وبخاصة العوام منهم، وصدق الله العظيم:","vol":"12","page":552},{"text":"﴿إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ.\nوَإِخْوَانُهُمْ يَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يُقْصِرُونَ﴾؛ عاملهم الله بما يستحقون، وكفى\nالمسلمين شرهم، ورد كيدهم في نحورهم.\n<span data-type=\"title\" id=toc-5771>٥٧٤٩ </span>- (سَمِّهِ مُسْرِعَأ؛ فقد أَسْرَعَ في الإسْلامِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢ / ٢٧٧ / ٧١١)\nبإسناد الحديث الذي قبله عن أبيه عبد الله عن أبيه مسرع عن أبيه ياسر بن\nسويد: أنَّ رسول الله ﷺ وجهه في خيل أو سرية، وامرأته حامل، فولد له مولود،\nفحملته أمه إلى رسول الله ﷺ، فقالت: يا رسول الله! قد ولد هذا المولود وأبوه في\nالخيل، فَسَمِّه. فأخذه النبي ﷺ؛ فأمَرَّ يده عليه، وقال:\n\" اللهم أكْثِر رجالهم، وأقلَّ أَيَامَاهُم (١)، ولا تحوجهم، ولا تُرِ أحداثهم خصاصة \".\nفقال: \" سَمِّهِ. . . \" الحديث.\nقلت: وهذا إسناد ضعيف مظلم؛ كل رجاله مجاهيل؛ كما سبق بيانه في\nالحديث الذي قبله. وقال الهيثمي في \" المجمع \" (٩ / ٤١٣):\n\" رواه الطبراني، وفيه جماعة لم أعرفهم \".\n_________\n(١) جمع (أيم): هي التي لا زوج لها، بكرًا كانت أو ثيبًا، مطلقة كانت أو متوفى عنها. \" نهاية \".","vol":"12","page":553},{"text":"<span data-type=\"title\" id=toc-5772>٥٧٥٠ </span>- (إنما هَلَكَ مَنْ كانَ قبلَكُم بأئهُمْ عظَّمُوا مُلُوكَهم؛ بأن قامُوا\nوقَعَدُوا) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (٢ / ١١٧ / ٢ /","vol":"12","page":553},{"text":"٦٨٢٤): حدثنا محمد بن الحسن بن قتيبة: ثنا أبي: ثنا سويد بن عبد العزيز\nعن الأوزاعي عن يحيى بن أبي كثير عن أنس بن مالك مرفوعًا. وقال:\n\" لم يروه عن يحيى بن أبي كثير إلا الأوزاعي، ولا عنه إلا سويد \".\nقلت: وهو واهٍ جدًا كما قال الذهبي في \" الميزان \".\nلكن قد أخرجه ابن عدي في ترجمة أيوب بن سويد الرملي (١ / ٣٦٢)\nبإسناد الطبراني هذا وشيخه؛ إلا أنه جعل أيوب هذا مكان سويد، فكأنه انقلب\nعلى أحد الرواة، فجعل مكان (سويد بن عبد العزيز): (أيوب بن سويد) !\nوليس هو إلا الحسن بن قتيبة، وليس هو الخزاعي المدائني المترجم في \" تاريخ\nبغداد \" (٧ / ٤٠٤) و\" الميزان \"، وهذا قال فيه:\n\" هو هالك \". فقال الحافظ عقبه في \" اللسان \":\n\" وليس هذا والد محمد بن الحسن بن قتيبة شيخ ابن حبان وابن عدي، ذاك\nشيخ آخر قليل الرواية \". ثم ساق له هذا الحديث من رواية أين عدي.\nقلت: فالاختلاف المذكور في راويه عن الأوزاعي؛ الظاهر أنه منه؛ إذ لا سبيل\nإلى تعصيب الخطأ بابنه محمد؛ فإن له ترجمة في \" تاريخ ابن عساكر \" (١٥ /\n٢٤٠)، وروى عن الدارقطني أنه قال:\n\" ثقة \". وذكر في شيوخه ابنه الحسن هذا.\nفالله أعلم أيهما الراوي عن الأوزاعي: أهو سويد أم هذا؟\nفقد عرفت أن الأول شديد الضعف.","vol":"12","page":554},{"text":"أما هذا؛ فأحسن منه حالًا؛ قال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\nثم إن في الحديث علة أخرى، وهي الانقطاع بين يحيى بن أبي كثير وأنس؛\nفإنه لم يسمع منه. ولم يتنبه الهيثمي لهذه العلة، فقال في \" المجمع \" (٨ / ٤٠):\n\" رواه الطبراني في \" الأوسط \"، وفيه الحسين بن قتيبة، وهو متروك \"!\nكذا قاله وهذا وهم منه؛ اختلط عليه الحسن هذا بالمدائني؛ كما سبق التنبيه\nعليه من الحافظ ﵀، فالصواب إعلال رواية الطبراني - مع علًّة الانقطاع -\nبسويد بن عبد العزيز؛ لشدّة ضعفه، ومع ذلك؛ فإن الحافظ أورده في \" الفتح \"\n(١١ / ٥١) برواية الطبراني، وسكت عنه! وهذا يجعل قاعدة: (أن ما سكت\nعنه فهو حسن)؛ أنها غير مضطردة. والله أعلم.\n(تنبيه): في آخر الحديث: \" قاموا وقعدوا \". هكذا الحديث في كل\nالمصادر التي وقفت عليها مما ذكر أو لم يذكر؛ إلا \" الفتح \"؛ فإنه فيه بلفظ:\n\" قاموا وهم قعود \". فالظاهر أنه رواه بالمعنى. والله أعلم.\n٥٧٥١ - (ثَلاثةٌ - يا عَلِيّ - لا تُؤَخرْهُنَّ: الصّلاةُ إذا آنَتْ، والجنَازةُ إذا\nحَضَرتْ، والأيم إذا وجَدَتْ كُفؤًا) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (١ / ١ / ١٧٧)، والترمذي (١ /\n٢١٥ / ١٧١)، وابن ماجه (١ / ٤٧٦ / ١٤٨٦)، وابن حبان في \" الضعفاء \" (١ /\n٣٢٣)، وأحمد (١ / ١٠٥)، وعنه الحاكم (٢ / ١٦٢ - ١٦٣)، وعبد الله بن","vol":"12","page":555},{"text":"أحمد أيضا عن شيخ أبيه، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (١٥ /\n٧٧٤ - ٧٧٥)، والبيهقي في \" السن \" (٧ / ١٣٢ - ١٣٣)، والخطيب في \" تاريخ\nبغداد \" (٨ / ١٧٠)، وابن عساكر أيضًا من طرق عن عبد الله بن وهب: حدثني\nسعيد بن عبد الله الجهني: أن محمد بن عمر بن علي بن أبي طالب حدثه عن\nأبيه عن جده علي بن أبي طالب: أن رسول الله ﷺ قال:. . . فذكره. والسياق\nلأحمد، وليس عند ابن ماجه إلا الجملة الثانية بلفظ:\n\" لا تؤخروا الجنازة إذا حضرت \". وقال الترمذي:\n\" حديث غريب حسن \"! وتبعه العراقي؛ فقال في \" تخريج الإحياء \" (٢ /\n١٦) - بعد ما عزاه للترمذي فقط -:\n\" وسنده حسن \"!\nوتعقبه الزبيدي في \" شرح الإحياء \" (٥ / ٢٥٢) بما سأذكره عن الحافظ.\nوأما الحاكم؛ فقال:\n\" حديث غريب صحيح \"! ووافقه الذهبي!\nوتبعه أحمد شاكر - ﵀ -؛ فقال في تعليقه على \" المسند \" (٢ / ١٤٤):\n\" إسناده صحيح، سعيد بن عبد الله الجهني؛ مصري ثقة، وذكره ابن حبان\nفي الثقات \"!\nفأقول: نعم؛ ذمه ابن حبان في \" الثقات \" (٨ / ٢٦١)، وخالفه من هو\nأعلم بالرجال منه: أبو حاتم الرازي؛ فقال ابنه (٢ / ١ / ٣٧) عنه:\n\" مجهول \".","vol":"12","page":556},{"text":"وتبعه الذهبي في \" الميزان \" و\" المغني \"، والعسقلاني في \" التلخيص \" (١ /\n١٨٦)، وهذا هو الصواب؛ لأن الرجل لا يعرف إلا برواية ابن وهب عنه، فهو\nمجهول العين! وابن حبان معروف عند العلماء بتساهله في توثيق المجهولين، وهو\nأمر ظاهر جدًا لمن تتبع كتابه \" الثقات \"؛ فقد وثق فيه - أو بعبارة أدق: أورد فيه -\nالمئات من الجهولين، وفيهم جمع كثير لا يعرفون إلا برواية من هم مثلهم في\nالجهالة، أو من الضعفاء المعروفين عند الحفاظ بالضعف. تبين لي هذا وأنا في\nصدد ترتيب رجاله على الحروف وتعليقي على كثيرين منهم. يسر الله لي إتمامه.\nوللتاريخ أقول: لقد كنتُ التقيتُ الشيخَ أحمدَ - رحمه الله تعالى - في مكة\nفي حَجتي الأولى - وذلك قبل أكثر من أربعين سنة -، وزرته في الفندق الذي كان\nنازلًا فيه، وعرّفته بنفسي وأني أرغب أن أعرف رأيه بالتفصيل في اعتداده بتوثيق\nابن حبان، فاعتذر بمرض زوجته! ثم قدر لي أن سافرت بعد الحج إلى المدينة لزيارة\nالمسجد النبوي، فأخبرت بأن لشيخ نازل في فندق لا أذكر اسمه، فزرته، وطلبت\nمنه أن يشرح لي وجهة نظره في توثيق ابن حبان، وذكرته بما قاله فيه الحافظ ابن\nعبد الهادي، وابن حجر العسقلاني، فلم يأت بشيء! سوى أنه قال: لا يجوز\nللمتأخرين إلا أن يعتدوا بجهود العلماء المتقدمين وعلمهم، فوافقته في هذا بداهة،\nولما لفتُّ نظره إلى أن هذا شيء وما نحن فيه شيء آخر؛ لأن ابن حبان خالف\nالعلماء كما شرحه الحافظان المشار إليهما، فإذا هو - سبحان الله - شعلة نار،\nلا يمكن مناقشته! فجلستُ قليلًا، ثم استأذنت منصرفًا بخُفَّيْ حُنَيْن!\nهذا؛ ولعله لما ذكرت من الجهالة أشار البيهقي في كتاب النكاح قبيل سوقه\nللحديث إلى تضعيفه بقوله:\n\" وفي اعتبار الكفاءة أحاديث لا تقوم بأكثرها الحجة \".","vol":"12","page":557},{"text":"ثم ساقه، وأقره النووي في \" المجموع \" (٥ / ١٢١) .\nثم إن الترمذي بعد أن حسنه كما تقدم - وذلك في كتاب الصلاة - فإنه عاد\nفضعفه في آخر \" الجنائز \" (٤ / ٣٠ / ١٠٧٥)، فقال:\n\" حديث غريب، وما أرى إسناده بمتصل \".\nكذا قال. ومع أنه قد أقره الزيلعي في \" نصب الراية \" (١ / ٢٤٤)، ثم\nالحافظ في \" الدراية \" (١ / ١٠٥)؛ فإنه لم يظهر لي الانقطاع الذي يشير إليه.\nوإن مما يستغرب إنكار الشيخ للمباركفوري في \" تحفة الأحوذي \" (١ / ١٥٥)\nعبارة الترمذي هذه أن تكون في النسخ المطبوعة أو المخطوطة، مع أنها موجودة في\nالمكان المشار إليه من \" الجنائز \"، حتى في النسخة التي شرحها هو (٢ / ١٦٥) !\nفكأنه لم يستحضر ذلك حينما شرح الحديث في المكان الأول.\nولِمَا ذكرتُ من الجهالة؛ جزم الحافظُ بضعفه، فقال في مكان آخر من\n\" الدراية \" (٢ / ٦٣):\n\" أخرجه الترمذي والحاكم بإسناد ضعيف \".\nوقد أفصح عن علته في \" التلخيص الحبير \"، فقال (١ / ١٨٦) - بعد أن\nذكر إسناده، وإعلال الترمذي إياه بالانقطاع -:\n\" وسعيد؛ مجهول، وقد ذكره ابن حبان في \" الضعفاء \" فقال: (سعيد بن\nعبد الرحمن بن عبد الله) . ورواه الحاكم من هذا الوجه، فجعل مكانه: (سعيد\nابن عبد الرحمن الجمحي) ! وهو من أغلاطه الفاحشة \".\nقلت: ولم يبين الحافظ سبب ذلك، ولا بد لي من بيانه، أو يعود إلى","vol":"12","page":558},{"text":"أمرين:\nالأول - وهو الأهم -: أن الحاكم رواه من طريق أحمد وابنه كما تقدم، وهما\nروياه عن شيخهما هارون بن معروف - وهو ثقة من رجال الشيخين - عن ابن وهب\nعن سعيد بن عبد الله الجهني، هكذا على الصواب، فرواية الحاكم عن أحمد\nخلافه وخلاف رواية ابنه عنه يكون خطأ بلا شك.\nوالآخر: أنه مخالف لكل المتابعين لهارون في الطرق المشار إليها في أول\nالتخريج: قتيبة بن سعيد: عند البخاري والترمذي، وحرملة بن يحيى: عند ابن\nماجه، وعيسى بن أحمد العسقلاني: عند الخطيب. وكلهم ثقات، فمن\nالمستحيل - عادة - أن يخطئ هؤلاء والحفاظ الذين رووه عنه أيضًا، والحاكم هو\nالمصيب، كما هو ظاهر لكل لبيب!\nوهذا كله يرد على رواية ابن حبان أيضًا. فإنه قال: حدثناه ابن خزيمة: ثنا\nمحمد بن يحيى الأهلي قال: ثنا هارون ين معروف: ثنا ابن وهب عن سعيد بن\nعبد الرحمن الجمحي. . . بلى آخر الإسناد.\nهكذا ساقه في ترجمة (سعيد بن عبد الرحمن بن عبد الله الجمحي. . .) .\nولهذا؛ كنت أود للحافظ أن يقرن نسبته هذه (الجمحي) مع اسمه؛ حتى لا\nيتبادر إلى ذهن القارئ أن الحاكم تفرد بذلك الغلط الفاحش، وأن غاية ما عند ابن\nحبان أنه سمى جده عبد الله، وأباه عبد الرحمن: فيقول قائل: الخطب في مثل\nهذا سهل؛ فإن قال في نسبه: (سعيد بن عيد الله) يكون قد نسبه إلى\nجده، وأما أبوه؛ فهو عبد الرحمن؛ كما وقع عند الحاكم وكذا ابن حبان - فلكيلا\nيقول قائل هذا؛ قلت: كنت أود أن يقرن مع اسمه نسبته (الجمحي) -؛ لأنها","vol":"12","page":559},{"text":"هي التي تكشف عن الحقيقة، وأنه غير سعيد بن عبد الله الجهني.\nوبالجملة؛ فخطأ ابن حبان عندي أفحش من خطأ الحاكم، وذلك؛ لأنه زاد\nعليه أنه ذكر الحديث في ترجمة (الجمحي) مؤكدًا الخطأ الذي ورد في\nإسناده للحديث! ثم إنه زاد الطين بِلَّةً - كما يقال -، بإساءته\nالقول في المترجم فقال: «يروي عن عبيد الله بن عمرو وغيره من الثقات\nأشياء موضوعة يتخايل إلى من يسمعها أنه كان المتعمد لها» !\nمع أن الجمحي هذا معروف؛ وثقه غير واحد، وأخرج له مسلم، ولذلك؛ قال\nالذهبي بعد أن نقل توثيقه عن ابن معين وغيره:\n«وأما ابن حبان؛ فإنه خساف قصاب» !\nوالخلاصة: أن علة الحديث جهالة سعيد بن عبد الله الجهني، وأنه من\nجعله سعيد بن عبد الرحمن الجمحي؛ فقد وهم! ولو أن الحديث كان من\nروايته؛ لكان حسنًا في أسوأ أحواله. والله أعلم.\n(تنبيه): جاء في «شرح الإحياء» للزبيدي ما نصه:\n«قال الذهبي: وسعيد مجهول، وقد ذكره ابن حبان في الضعفاء. اهـ» .\nكذا فيه! وأظنه وهم في قوله: «الذهبي»؛ فإن هذا إنما هو قول\nالحافظ كما تقدم. على أن هذا النقل فيه اختصار مخل؛ لأنه يوهم أن\nالذي ذكره ابن حبان في «الضعفاء» هو سعيد الجهني، والواقع أنه سعيد\nالجمحي، وأن الجهني إنما أورده في «الثقات»؛ كما تقدم بيانه.","vol":"12","page":560},{"text":"<span data-type=\"title\" id=toc-5773>٥٧٥٢ </span>- (إن الله تعالى يقول في كل يوم: أنا العزيز، فمن أراد عز\nالدارين؛ فليطع العزيز) .\nموضوع. أخرجه الخليلي في «الإرشاد» (٣ / ٩٢١ / ٢٣٤)، والخطيب في\n«تاريخ بغداد» (٨ / ١٧١)، وعنه ابن عساكر في «تاريخ دمشق» (٤ /\n١٤٨)، وكذا ابن الجوزي في «الموضوعات» (١ / ١٢٢)، والديلمي في «\nمسند الفردوس» (٣ / ٢٢١) من طريق أبي مالك سعيد بن هبيرة العامري:\nحدثنا همام عن قتادة عن أنس مرفوعًا به. وقال الخليلي:\n«لا يعرف إلا بهذا الإسناد» .\nقلت: وهو واه؛ سعيد بن هبيرة؛ قال الذهبي في «المغني»:\n«اتهمه ابن حبان وابن عدي» . وقال ابن الجوزي عقبه:\n«قال ابن عدي: كان يحدث بالموضوعات. وقال ابن حبان: كان يحدث\nبالموضوعات عن الثقات، لا يحل الاحتجاج به بحال» .\nقلت: كلام ابن حبان هذا في «ضعفائه» (١ / ٣٢٦ - ٣٢٧) . وأما كلام\nابن عدي؛ فلا أدري أين هو، فليس لسعيد هذا ترجمة في «كامله»، ولا\nذكر في «الميزان» و«اللسان» . والله أعلم.\nوله طريق آخر علقه الديلمي فقال: رواه أبو عبد الرحمن السلمي: أخبرنا\nحصن بن محمد بن يحيى بن عتاب النيسابوري - ساكن بلخ، قدم حاجًا -:\nأخبرنا أبو منصور طلحة بن سعيد: حدثنا عباد بن عبد الحميد: حدثنا عوف\nبن مالك عن أنس بن مالك رفعه. . . فذكره.","vol":"12","page":561},{"text":"سكت عنه السيوطي في «اللآلي» (١ / ٢٣) ! وسنده ضعيف جدًا؛ أبو عبد\nالرحمن السلمي؛ متهم بالوضع.\nوعباد بن عبد الحميد؛ قال الذهبي في «الميزان»:\n«مجهول. قال البخاري: فيه نظر» .\nومن بينه وبين السلمي؛ لم أعرفهما.\nوذكر له ابن الجوزي طريقًا ثالثًا، وذكر أن فيه وضاعًا.\n<span data-type=\"title\" id=toc-5774>٥٧٥٣ </span>- (كان إذا سُلم عليه وهو في القوم؛ قالوا: السلام عليكم. وإذا\nكان وحده؛ قالوا: السلام عليك يا رسول الله!) .\nضعيف. أخرجه البيهقي في «شعب الإيمان» (٦ / ٤٥٧ / ٨٨٨٧) من طريق\nموسى بن محمد الأنصاري عن شيخ يقال له: إسحاق قال:\nدخل ابن سيرين على ابن هبيرة وعنده الناس، فقال: السلام عليكم. فغضب\nابن هبيرة. وأرسل إليه، فدخل على ابن هبيرة وهو وحده، فقال: السلام\nعليك أيها الأمير! فقال ابن هبيرة: جئتني وعندي الناس، فقلت:\nالسلام عليكم. وجئت الآن فقلت: السلام عليك أيها الأمير؟ !\nفقال ابن سيرين: إن رسول الله - ﷺ - كان. . . الحديث\n. وقال البيهقي:\n«وهذا إن صح إسناده؛ فهو بالمتابعة أولى؛ غير أنه منقطع، وفي بعض\nرواته نظر» .\nقلت: كأنه يشير إلى إسحاق هذا، الراوي عن ابن سيرين؛ فإني لم أعرفه.","vol":"12","page":562},{"text":"ووصفه لهذا الخبر بأنه منقطع؛ إنما يعني أنه مرسل؛ لأن ابن سيرين -\nواسمه محمد - تابعي لم يدرك النبي - ﷺ -.\nلكن البيهقي من عادته أن يسميه منقطعًا. وهذا اصطلاح خاص به؛ لأنه في\nاصطلاح عامة المحدثين أخص من المرسل، وهو أن يسقط دون الصحابي راو\nواحد أو أكثر؛ كما هو مفصل في علم المصطلح.\nويعجبني بهذه المناسبة: ما أخرجه البخاري في «الأدب المفرد» (١٠٣٧\n) - والسياق له -، والطبراني في «المعجم الكبير» (١٠ / ٢٥ - ٢٦)،\nومن طريقه أبو نعيم في «الحلية» (٢ / ٣٠١) بسند صحيح عن معاوية بن\nقرة قال: قال لي أبي:\nيا بني! إذا مر بك الرجل فقل: السلام عليكم؛ فلا تقل: وعليك، كأنك\nتخصه بذلك وحده؛ فإنه ليس وحده، ولكن قل: السلام عليكم.\nورواه ابن أبي شيبة (٨ / ٦١١ / ٥٧٣٧) .\nوهذا له شاهد مرفوع عن النبي - ﷺ - بلفظ:\n«إذا لقي الرجل أخاه المسلم؛ فليقل: السلام عليكم ورحمة الله» .\nأخرجه الترمذي وصححه، وهو مخرج في «الصحيحة» (١٤٠٣) .\nثم رأيت الأثر مختصرًا في «مصنف عبد الرزاق» (١٠ / ٣٩١ / ١٩٤٥٦) من\nطريق أيوب: أن ابن سيرين دخل على ابن هبيرة فلم يسلم عليه بالإمارة\nقال: السلام عليكم ورحمة الله.\nورواه ابن أبي شيبة (٨ / ٦١٤ - ٦١٥) من طريق خالد بن [أبي] الصلت\nقال:","vol":"12","page":563},{"text":"دخل ابن سيرين على ابن هبيرة فقال: السلام عليكم. فقال ابن هبيرة:\nما هذا السلام؟ فقال: «هكذا كان يسلَّم على رسول الله» .\nوخالد هذا؛ فيه جهالة، وله حديث منكر مخرج فيما تقدم في المجلد\nالثاني رقم (٩٤٧) .\n<span data-type=\"title\" id=toc-5775>٥٧٥٤ </span>- (لا يغطين أحدكم لحيته في الصلاة؛ فإن اللحية من الوجه) .\nضعيف. أخرجه الديلمي في «مسند الفردوس» (٣ / ١٩٨ - الغرائب) من\nطريق جعفر بن محمد بن الحسين بن إسماعيل الأبهري قال: حدثنا إبراهيم\nبن أبي حماد: حدثنا محمد بن عبد بن عامر: حدثنا محمد بن سلام\nالبيكندي: حدثنا عطاف بن خالد المخزومي عن نافع عن ابن عمر رفعه.\nقلت: وهذا إسناد مظلم؛ ما بين الأبهري والمخزومي ليس لهم ذكر في شيء\nمن كتب الرجال؛ إلا البيكندي؛ فهو ثقة.\nأما الأبهري؛ فقد ترجمه الذهبي في «السير» (١٧ / ٥٧٦) بما يدل على\nأنه من الصوفية الزهاد، وأنكر عليه أنه عمل له خلوة، فبقي خمسين\nيومًا لا يأكل شيئًا! وقال عقبه:\n«قل من عمل هذه الخلوات المبتدعة إلا واضطرب، وفسد عقله، وجف دماغه\n، ورأى مرائي، وسمع خطابًا لا وجود له في الخارج، فإن كان متمكنًا من\nالعلم والإيمان؛ فلعله ينجو بذلك من تزلزل توحيده، وإن كان جاهلًا\nبالسنن","vol":"12","page":564},{"text":"وبقواعد الإيمان؛ تزلزل توحيده، وطمع فيه الشيطان، وادعى الوصول،\nوبقي على مزلة قدم، وربما تزندق وقال: أنا هو! نعوذ بالله من النفس\nالأمارة، ومن الهوى، ونسأل الله أن يحفظ علينا إيماننا. آمين» .\nقلت: فأخشى ما أخشاه أن يكون هذا الحديث من آثار خلوته، فإنه لا وجود\nله في شيء من دواوين الإسلام، وعن شيخه وشيخ شيخه اللذين لا ذكر لهم\nفي كتب الرجال! أقول هذا، وإن كان الذهبي قدم قب هذا النقد عن (\nشيرويه) أنه وثقه. فإني أعتقد أن توثيق المتأخرين ليس في القوة\nوالتحري كتوثيق المتقدمين، لا سيما إذا كان مثل (شيرويه) هذا؛ فإن\nكتابه «الفردوس» يدل على أنه كان حاطب ليل جمع فيه من الأحاديث الشيء\nالكثير جدًا مما لا سنام له ولا خطام، وفيها كثير من الموضوعات من\nرواية الكذابين والوضاعين والمتروكين كما يعلم ذلك من تتبعها في كتاب\nابنه «مسند الفردوس»؛ فضلًا عن روايته أحاديث تفرد بروايتها\nالمجهولون كهذا الحديث.\nوإن مما يؤكد لك شهادتي هذه أنه ذكر في مقدمة «فردوسه» (ص ٧) أنه\nنقلها من بعض الصحف المروية عن النبي - ﷺ - كـ «صحيفة\nعلي بن موسى الرضا» و(أبان بن أبي عياش) ! وهي من الموضوعات.\nوأغرب من ذلك: أنه أنكر على أهل بلده أنهم جهلوا الصحيح والضعيف!\nفإذا هو واقع في المنكر نفسه! والله المستعان.\nثم رأيت الذهبي ألمح إلى شيء مما ذكرت؛ فقال في ترجمة شيرويه - هذا\nالديلمي - في «تذكرة الحفاظ» و«السير» (١٩ / ٢٩٥) - واللفظ له،\nبعد أن وصفه بـ «المحدث العالم الحافظ المؤرخ» -:","vol":"12","page":565},{"text":"«قلت: هو متوسط الحفظ، وغيره أبرع منه وأتقن» .\nوأما عطاف بن خالد؛ فقد اختلف فيه، وفي «تقريب الحافظ»:\n«صدوق يهم» .\nوالحديث؛ قد ذكر في بعض كتب الشافعية بلفظ:\nأنه - ﷺ - رأى رجلًا غطى لحيته في الصلاة، فقال:\n«اكشف لحيتك؛ فإنها من الوجه» . فقال الحافظ في «التلخيص الحبير»\n(١ / ٥٦):\n«لم أجده هكذا. نعم؛ ذكره الحازمي في تخريج أحاديث «المهذب» فقال\n: «هذا الحديث ضعيف، وله إسناد مظلم، ولا يثبت عن النبي - صلى الله\nعليه وسلم - فيه شيء» . وتبعه المنذري وابن الصلاح والنووي وزاد: «\nوهو منقول عن ابن عمر»، يعني: قوله: وقال ابن دقيق العيد: «لم\nأقف له على إسناد، لا مظلم ولا مضيء» . انتهى» .\nثم ذكره الحافظ برواية الديلمي المذكورة أعلاه، ثم قال:\n«وإسناده مظلم؛ كما قال الحازمي» .\n<span data-type=\"title\" id=toc-5776>٥٧٥٥ </span>- (لا يصوم صاحب البيت إلا بإذن الضيف) .\nمنكر. أخرجه الديلمي (٣ / ١٩٤) من طريق عبد الرحمن بن واقد: حدثنا\nالصلت بن الحجاج: حدثنا أبو محمد بن الصلت الكوفي عن هشام بن عروة عن\nأبيه عن عائشة مرفوعًا.","vol":"12","page":566},{"text":"قلت: عبد الرحمن بن واقد: هو أبو مسلم البغدادي؛ ذكره ابن حبان في «\nالثقات» (٨ / ٣٨٣)، وقال ابن عدي (٤ / ٣١٨):\n«حدث بالمناكير عن الثقات، وسرق الحديث» .\nواعتمده الذهبي في «المغني» . وأما الحافظ فقال في «التقريب»:\n«صدوق يغلط» .\nوشيخه: الصلت بن الحجاج؛ ذكره أيضًا ابن حبان في «الثقات» (٦ /\n٤٧٢)، وقال ابن عدي في آخر ترجمته (٤ / ٨٣) بعد أن ساق له بعض\nالأحاديث:\n«وله غير ما ذكرت، وليس بالكثير، وفي بعض أحاديثه ما ينكر عليه؛ بل\nعامته كذلك، ولم أجد للمتقدمين فيه كلامًا فأذكره» .\nقلت: وأما قوله في إسناد الحديث: «حدثنا أبو محمد بن الصلت»؛\nفأخشى أن يكون لفظ «حدثنا» مقحمًا فيه من الناسخ أو الطابع؛ لأن هذه\nالكنية هي كنية الصلت نفسه؛ فقد ذكره ابن عدي هكذا:\n«صلت بن الحجاج؛ أبو محمد بن الصلت» .\nكذا فيه، والأمر بعد بحاجة إلى مزيد من البحث؛ فإن هذه الكنية لم ترد\nفي ترجمة الصلت بن الحجاج هذا من «الميزان» و«اللسان» . والله\nأعلم.\n<span data-type=\"title\" id=toc-5777>٥٧٥٦ </span>- (يسلم الرجال على النساء، ولا يسلم النساء على الرجال) .\nموضوع. أخرجه ابن السني في «عمل اليوم والليلة» (٨٢ / ٢٤٠)، وابن","vol":"12","page":567},{"text":"حبان في «الضعفاء» (١ / ٩٠) من طريق بشر بن عون: ثنا بكار بن تميم\nعن مكحول عن واثلة بن الأسقع به مرفوعًا.\nأورده ابن حبان في ترجمة بشر هذا، وقال:\n«روى عن بكار بن تميم عن مكحول عن واثلة نسخة فيها ست مئة حديث، كلها\nموضوعة، لا يجوز الاحتجاج به بحال منها. . .» .\nقلت: فساق أربعة أحاديث هذا أحدها، وقد ذكره أبو الفضل المقدسي في «\nتذكرة الموضوعات» (ص ١١٢)، وقال:\n«فيه بشر بن عون الشامي، عنده نسخة موضوعة» .\nوشيخه بكار بن تميم، مجهول؛ قال ابن أبي حاتم (١ / ٤٠٨): سألت أبي\nعنه؟ فقال:\n«بكار بن تميم وبشر؛ مجهولان» .\nقلت: فهو - إذن - شريك بشر في تحمل مسؤولية وضع هذا الحديث. فاتهام\nبشر به دونه غير ظاهر. والله أعلم.\nوالحديث؛ قال الحافظ في «الفتح» (١١ / ٣٤):\n«رواه أبو نعيم في «عمل يوم وليلة» من حديث واثلة مرفوعًا. وسنده\nواه، ومن حديث عمرو بن حريث مثله موقوفًا عليه. وسنده جيد» .\nقلت: قد صح تسليم النبي - ﷺ - على النساء، كما صح\nتسليمهن عليه - ﷺ -، وقد عقد البخاري في «الأدب\nالمفرد» لذلك بابين اثنين.","vol":"12","page":568},{"text":"وروى بسند حسن عن الحسن: أن النساء كن يسلمن على الرجال.\nوهذا خلاف هذا الحديث، وفي الباب آثار أخرى مختلفة، والعلماء كذلك\nمختلفون: فمنهم من منع مطلقًا، ومنهم من أجاز مطلقًا - وهو الأصل -\nومنهم من فصل - وهو الأصح -. وقد بينت ذلك في تعليقي على الأثر\nالمذكور في «الأدب المفرد» (رقم ٨٠٠) .\n<span data-type=\"title\" id=toc-5778>٥٧٥٧ </span>- (هذه أثرة، ولا أحب الأثرة) .\nضعيف. أخرجه الطيالسي في «مسنده» (١١٤٦)، ومن طريقه البيهقي في «\nشعب الإيمان» (٣ / ٢٧٥ / ٣٥٢٩): حدثنا عمر بن قيس عن عاصم بن عبيد\nالله عن عبد الله بن عامر بن ربيعة عن أبيه قال:\nكنت مع النبي - ﷺ - في الطواف، فانقطعت شسعه، فقلت\n: ناولني أصلحه، قال:. . . فذكره.\nوخالفه عمر بن علي المقدمي، فقال: حدثنا عمر مولى آل منظور بن سيار\nعن عاصم بن عبيد الله به؛ إلا أنه قال:\n«فأخرج رجل شسعًا من نعله، فذهب يشده في نعل النبي - صلى الله عليه\nوسلم -، فانتزعها، وقال:. . . فذكره.\nأخرجه أبو إسحاق الحربي في «غريب الحديث» (٥ / ٢٠٤ / ٢)، وأبو\nيعلى في «مسنده» (١٣ / ١٦٢ / ٧٢٠٤)، والطبراني في «الأوسط» (١\n/ ١٦٠ / ١ / ٢٩٨٨) وقال:\n«لم يروه عن عاصم إلا عمر مولى آل سيار، تفرد به عمر بن علي» .","vol":"12","page":569},{"text":"كذا قال! وخفي عليه متابعة الطيالسي إياه، وإن خالفه في شيء من متنه\n- كما ترى -، وفي إسناده، وهما وإن اتفقا على تسمية شيخهما بـ (عمر\n)، إلا أنهما اختلفا في نسبه، فالطيالسي قال:\n«. . . ابن قيس»، والمقدمي قال:\n«. . . مولى آل منظور بن سيار»، وهذا مجهول لم أجد له ترجمة، والأول\n(عمر بن قيس) هو المعروف بـ (سندل)، فهو متروك، فإن كان متابعًا\nللآخر؛ فلا تنفع متابعته لشدة ضعفه.\nوإنما قلت: «فإن كان. . .»؛ لأنهم ذكروا أن الطيالسي مع كونه ثقة\nحافظًا؛ فقد كانت له أوهام في بعض الأحاديث، فأخشى أن يكون وهم في\nتسمية شيخه بـ (عمر بن قيس) مخالفًا بذلك المقدمي. على أن هذا قد\nرموه بالتدليس، فلا ندري إن كان سمعه من عمر المولى مباشرة، أو تلقاه\nعن غيره من المجهولين عنه. ولا يقال: إنه قد صرح بالتدليس؛ لأن\nتدليسه كان من نوع عجيب لا ينفع فيه التحديث! وهو المسمى بتدليس\nالسكوت! فقال ابن سعد في «الطبقات» (٧ / ٢٩١):\n«كان يدلس تدليسًا شديدًا يقول: سمعت، وحدثنا؛ ثم يسكت، فيقول:\nهشام بن عروة، والأعمش» !\nوقد خفي هذا على المعلق على «مسند أبي يعلى»، فلم يعرج على إعلاله\nبه!\nوجملة القول: أن الاختلاف المذكور إن كان مداره على راو واحد اختلف في\nنسبه، أو على راويين؛ فلا قيمة لذلك؛ لما سبق بيانه.","vol":"12","page":570},{"text":"على أنه لو فرض أن أحدهما يتقوى بالآخر؛ فالعلة من شيخهما عاصم بن\nعبيد الله؛ فإنه ضعيف اتفاقًا؛ بل قال البخاري:\n\" منكر الحديثة \". وقال الدارقطني:\n\" مديني يترك \".\n(تنبيه):\n١ - وقع (عمر مولى آل منظور) في \" مسند أبي يعلى \": (عَمرو مولى. . .) .\nوالصواب (عمر)؛ كما في مخطوطة \" غريب الحديث) والمعجم الأوسط \".\n٢ - وكذلك وقع في \" مسند الطيالسي \": (عمرو بن قيس) ! والصواب أيضًا\n(عمر. . .) .؛ لأنه المذكور في الرواة عن عاصم بن عبيد الله؛ ولأنه على الصواب\nوقع عند البيهقي من طريق الطيالسي؛ كما تقدم.\nومن الغريب: أن هذا الخطأ بعينه وقع في حديث آخر للطيالسي؛ أخرجه\nقبيل هذا، وكنت خرجته في \" الإرواء \" (١ / ٣٢٣) دون أن أتنبه \" له، ثم نبهني\nعليه أحد إخواني الطيبين إن شاء الله تعالى وجزاه خيرًا.\nوالحديث؛ قال الهيثمي في \" المجمع \" (٣ / ٢٤٤):\n\" رواه أبو يعلى والطبراني في \" الكبير \" و\" الأوسط \"، وفقيه عاصم بن\nعبيد الله، وهو ضعيف \".\nوفيه تقصير واضح؛ لأنه لم يتعرض للراوي عنه.\nثم رأيت الحديث عند البزار (٣ / ١٥٧ / ٢٤٦٨ - كشف الأستار) قال:","vol":"12","page":571},{"text":"حدثنا أحمد بن عبدة: ثنا عمر بن علي: حدثني علي بن عبد الله مولى آل\nمنظور عن عاصم بن عبيد الله. . .\nقلت: وهذا اختلاف آخر في اسم هذا المولى مما يؤكد جهالته، واليه أشار\nالهيثمي في مكان آخر من \" مجمعه \" (٣ / ٢١):\n\" رواه البزار، وفيه من لم أعرفه \".\n<span data-type=\"title\" id=toc-5779>٥٧٥٨ </span>- (أَبغضُ الخَلْقِ إلى اللهِ، لَمَن آمنَ ثُمن كَفَرَ) .\nضعيف.\nأخرجه تمام في \" الفوائد \" (٣ / ٣٩ / ٨٣٦ - ترتيب الفوائد)،\nومن طريقه ابن عساكر في \" التاريخ \" (٨ / ٢٧٤)، والطبراني في \" المعجم\nالكبير \" (٢٠ / ١١٤ / ٢٢٦) من طريق صدقة بن عبد الله عن نصر بن علقمة\nعن أخيه عن ابن عائذ قال: حدثني عمرو بن الأسود عن معاذ بن جبل مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ صدقة بن عبد الله - وهو أبو معاوية السمين -؛\nضعيف؛ كما قال الذهبي في \" الكاشف \"، والحافظ في \" التقريب \".\nوبه أعله الهيثمي، فقال (٦ / ٢٦٠ - ٢٦١):\n\" رواه الطبراني، وفيه صدقة بن عبد الله السمين؛ وثقه أبو حاتم وجماعة،\nوضعفه غيرهم، وبقية رجاله ثقات \".\nقلت: وفي قوله: \" وثقه أبو حاتم \" نظر؛ لأنه يوهم أنه صرح بأنه ثقة، وليس\nكذلك؛ فإنه إنما قال فيه (٢ / ١ / ٤٣٠):\n\" محله الصدق \".","vol":"12","page":572},{"text":"وقد صرح ابنه في مقدمة \" الجرح \" (١ / ٣٧): أن من قيل فيه: صدوق أو\nمحله الصدق؛ فهو في مرتبة دون مرتبة من قيل فيه: \" ثقة \"، وأنه يكتب حديثه\nوينظر فيه؛ وهي المنزلة الثانية. هذا من جهة.\nومن جهة أخرى؛ فقد روى ابن عساكر (٨ / ٢٧٨) في ترجمة صدقة هذا\nقال:\n\" ذكر أبو عبد الله محمد بن إبراهيم الكتاني الأصبهاني أنه سأل أبا حاتم\nالرازي عن صدقة بن عبد الله السمين؛ قال: ليس يكتب حديثه، ولا يحتج به \".\nقلت: وهذا هو الصواب؛ لموافقته للأئمة النقاد الذين جرحوه، مثل الإمام\nأحمد وقال فيه:\n\" ضعيف جدًا \".\nومثل يحيى بن معين وأبي زمعة والبخاري والنسائي ومسلم ودحيم ويعقوب\nوالعقيلي وابن عدي. والجماعة الذين أشار إليهم الهيثمي موثقين مع قلتهم لا\nيقرنون مع أولئك الأئمة في المعرفة بالرجال ونقدهم، فلا يعتد بمخالفتهم.\nوبقية رجال الإسناد ثقات؛ غير ابن عائد - واسمه عبد الله -؛ ذكره الحافظ في\nشيوخ محفوظ بن علقمة أخي نصر، وليس بالمشهور عندي؛ فقد أورده ابن سعد\nفي \" الطبقات \" (٧ / ٤١٥) على أنه من الصحابة، ولم يذكر له سندًا في ذلك،\nومحفوظ؛ لا يذكر بالرواية عن أحد من الصحابة، وكأنه لذلك ضعف ابن حبان\nالقول بصحبته، وأورده في \" طبقة التابعين \" من \" ثقاته \"، فقال (٥ / ٣٩):\n\" يقال: إن له صحبة. . روى عنه راشد بن سعد وأهل الشام \".","vol":"12","page":573},{"text":"ثم ساق له حديثًا غريبا في التحذير من الكذب على النبي ﷺ من طريق\nأخرى عن نصر بن علقمة عن أخيه محفوظ بن علقمة عن ابن عائذ عن المقدام بن\nمعدي كرب به.\nوإذا عرفت ما تقدم من البيان والتحقيق؛ يتبين لك أنه لا وجه لقول المناوي\nفي \" فيض القدير \" بعد أن نقل كلام الهيثمي:\n\" وبه يتجه رمز المؤلف لحسنه \"!\nفهو قول غير وجيه، والحديث ضعيف غير حسن! ولعله لذلك بيض له في\nكتابه الآخر \" التيسير \"، ولم يحسنه.\n<span data-type=\"title\" id=toc-5780>٥٧٥٩ </span>- (لستُ بِنَبِيءِ الله، ولكنْ أنا نبيُّ الله) .\nضعيف.\nأخرجه العقيلي في \" الضعفاء \" (٣ / ٨١ / ١٠٥٠): حدثنا\nجدي قال: حدثنا عبد الرحيم بن حماد الثقفي قال: حدثنا الأعمش عن\nالشعبي عن عبد الله بن عباس:\nأن رجلًا قال: يا نبيْ الله! فقال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد ضعيف، أورده العقيلي في ترجمة الثقفي هذا، وقال:\n\" قال جدي: قدم علينا من السند، شيخ كبير \". ثم قال:\n\" روى عن الأعمش مناكير، وما لا أصل له من حديث الأعمش، وقد روي\nهذا بإسناد ليِّن \".\nقلت: كأنه يشير إلى ما رواه علي بن حمزة الكسائي: حدثني حسين بن علي","vol":"12","page":574},{"text":"الجعفي عن حمران بن أعيَن عن أبي الأسود الديلي عن أبي ذر ﵁ قال:\nجاء أعرابي إلى رسول الله ﷺ فقال:. . . فذكره.\nأخرجه الحاكم (٢ / ٢٣١) بسند صحيح عن الكسائي به، وقال:\n\" صحيح على شرط الشيخين \"!\nكذا وقع فيه! ورده الذهبي بقوله:\n\" قلت: بل منكر لم يصح؛ قال النسائي: حمران؛ ليس بثقة. وقال أبو داود:\nرافضي \".\nقلت: وضعفه ابن معين أيضًا، وفي رواية عنه:\n\" ليس بشيء \".\nوذكره ابن حبان في \" الثقات \" (٤ / ١٧٩)، وقال ابن أبي حاتم (١ / ٢ /\n٢٦٥) عن أبيه:\n\" شيخ \". زاد في \" التهذيب \" عنه:\n\" صالح \". فالله أعلم. وقال الحافظ في \" التقريب \":\n\" ليس بصحيح \".\nوعلي بن حمزة الكسائي. هو الإمام النحوي المشهور، له ترجمة جيدة في\n\" تاريخ بغداد \"، وفي \" سير أعلام النبلاء \"، وذكره ابن حبان في \" الثقات \" (٨ /\n٤٥٧) .","vol":"12","page":575},{"text":"وقد خالفه حمزة الزيات فقال: حدثني حمران بن أعين:\nجاء رجل من أهل البادية إلى النبي ﷺ. . . فذكر نحوه. كذا قال، لم يجاوز\nحمران، فأعضله!\nكذا رواه ابن عدي في \" الكامل \" (٢ / ٤٣٦ - ٤٣٧ و٤٣٧) . أورده في\nترجمة حمران هذا، وساق له أحاديث أخرى، ثم قال:\n\" وله غير ما ذكرت، وليس بالكثير، ولم أر له حديثًا منكرًا جدًا فيسقط من\nأجله، وهو غريب الحديث؛ ممن يكتب حديثه \".\nوحمزة الزيات؛ هو ابن حبيب القارئ، وهو ثقة من رجال مسلم؛ لكن قال\nالحافظ في \" التقريب \":\n\" صدوق زاهد، ربما وهم \".\nقلت: فلا أدري إذا كان الإعمال المشار إليه من وهمه، أو من وهم حمران\nنفسه كما يترجح عندي؛ فكان تارة يسنده، وتارة يعضله؛ الأمر الذي يؤكد\nضعفه. والله ﷾ أعلم.\n(تنبيه): تقدم أن الحاكم صححه على شرط الشيخين. فأخشى أن يكون\nقوله: \" على شرط الشيخين \" مقحمة من بعض النساخ؛ لأن الذهبي لم يحك\nعنه في \" تلخيصه \" سوى قوله: \" صحيح \"، ثم رده كما تقدم. هذا أولًا.\nوثانيًا: وقع عنده: (. . . أبي الأسود)، فأخشى أيضًا أن يكون سقط من\nالناسخ (أبي حرب بن)؛ لأنهم لم يذكروا لحمران رواية إلا عن أبي حرب بن أبي\nالأ سود. والله أعلم.","vol":"12","page":576},{"text":"ثم إن القرطبي قال في \" جامعه \" (١ / ٤٣١):\n\" قال أبو علي: ضعف سند هذا الحديث \".\nقلت: أبو علي هذا أظنه الحافظ ابن السكن - واسمه سعيد بن عثمان بن\nسعيد البغدادي، نزيل مصر -؛ قال الذهبي في \" تذكرة الحفاظ \" (٣ / ٩٣٨):\n\" وقع كتابه \" الصحيح المنتقى \" إلى أهل الأندلس \".\n<span data-type=\"title\" id=toc-5781>٥٧٦٠ </span>- (لا تَدْخُلْ على النِّسَاءِ إلا بإذْنْ. قاله لأنس صبيحةَ اليومِ\nالذي احتَلَمَ فيه) .\nمنكر بهذا التوقيت.\nأخرجه الطبراني فيه المعجم الصغير (ص ٥١ -\nهندية) وفي \" الأوسط \" (١ / ١٦٧ / ٢ / ٣١١٩)، وابن عدي في \" الكامل \"\n(٣ / ٢٣٢)، والخطيب في \" تاريخ بغداد \" (٨ / ٤٩٥)، وابن عساكر في\n\" التاريخ \" (٣ / ١٦٤) من طريق زافر بن سليمان: ثنا مالك بن أنس عن يحيى\nابن سعيد عن أنس قال:\nلما كان صبيحة اليوم الذي احتلمت فيه؛ أخبرت النبي ﷺ، فقال:. . .\nفذكره، قال: فما أتى علي يوم كان أشد منه.\nقلت: وهذا إسناد ضعيف؛ قال الهيثمي في \" المجمع \" (٤ / ٣٢٦):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \"، وفيه زافر بن سليمان؛ وهو\nثقة، وفيه ضعف لا يضر، وبقية رجاله ثقات \"!\nكذا قاله والحق أن الضعف الذي فيه يضر؛ لكثرة وهمه؛ يدلك على ذلك","vol":"12","page":577},{"text":"أقوال الأئمة الآتية:\nالأول: قال ابن عدي بعد أن ساق له أحاديث أخرى:\n\" ولزافر غير ما ذكرت، وأحاديثه مقلوبة الإسناد، مقلوبة المتن، وعامة ما يرويه\nلا يتابع عليه، ويكتب حديثه مع ضعفه \".\nالثاني: قال ابن حبان في \" الضعفاء \" (١ / ٣١٥):\n\" كثير الغلط في الأخبار، واسع الوهم في الآثار، على صدق فيه، والذي\nعندي في أمره: الاعتبار بروايته التي يوافق فيها الثقات، وتنكب ما انفرد به من\nالروايات \".\nالثالث: قال الساجي:\n\" كثير الوهم \".\nالرابع: النسائي؛ فقد أورده في \" الضعفاء والمتروكين \"، وقال:\n\" عنده حديث منكر عن مالك \".\nقلت: وهو هذا؛ كما قال الحافظ في ترجمته من \" التهذيب \" (٣ / ٣٠٤) .\nوليس نكارة الحديث من جهة تفرد زافر به فقط، ولو أن هذا يكفي في ذلك على\nمذهب من يطلق النكارة على ما تفرد به الضعيف - كما هو مذهب أحمد -، وإنما\nهو من جهة مخالفته أيضًا للثقات.\nفقد جاء من غير طريق عن أنس أن النبي ﷺ قال له:\n\" لا تدخل علي. . . \"، بمناسبة تزول آية الحجاب في قصة بنائه ﷺ على","vol":"12","page":578},{"text":"زينب، وهو مخرج في \" الصحيحة \" (٢٩٥٧) .\n<span data-type=\"title\" id=toc-5782>٥٧٦١ </span>- (مَنْ حَجَّ واعتمر، وصلَّى بِبَيْتِ المَقْدِسِ، ثُمَّ جَاهَدَ؛ فَقَدِ\nاسْتَكَمْلَ جميعَ سُنتِي) .\nموضوع.\nأخرجه ابن حبان في \" الثقات \" (٤ / ١٨٤): أنا ابن قتيبة قال:\nثنا محمد بن أيوب بن سويد قال: ثنا أبي: أنبأ يونس بن يزيد قال: أنا حوشب\nابن [أبي] زياد عن أبي أسامة مرفوعًا.\nقلت: وهذا موضوع؛ آفته محمد بن أيوب بن سويد - وهو الرملي -؛ قال ابن\nحبان في \" الضعفاء \" (٢ / ٢٩٩):\n\" يروي عن أبيه والأوزاعي الأشياء الموضوعة، لا يحل الاحتجاج به ولا\nالرواية عنه \".\nقلت: فالعجب منه كيف يورد في \" ثقاته \" راويًا لا يعرف إلا من رواية هذا\nالذي يتهمه بالوضع - أعني: حوشبًا هذا -، وقد سبقه إلى اتهامه بذلك أبو زرعة\nالدمشقي - كما يأتي في الحديث الذي بعده -؟ ! فكان منه الواجب أن لايذكره.\nوأبوه - أيوب بن سويد -؛ صدوق يخطئ؛ كما في \" التقريب \".\nوأما حوشب بن أبي زياد؛ فلا يعرف إلا في هذا الإسناد الموضوع كما عرفت،\nفما أحسن ابن حبان بذكره إياه في \" الثقات \"! ومن المحتمل عندي أن يكون هو\nحوشب بن زياد أبو الحسن القسري. قال ابن أبي حاتم (١ / ٢ / ٢٨١):\n\" روى عن يزيد الرقاشي. قال أبي: هو مجهول لا أعرفه \".","vol":"12","page":579},{"text":"<span data-type=\"title\" id=toc-5783>٥٧٦٢ </span>- (إذا تناول العبد كأس الخمر، ناشده الإيمان من قلبه: سألتك بالله! أن لا تدخله عليَّ، فإنّي لا أستقر أنا وهو في موضع واحد) .\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (٢ / ٢٩٩ - ٣٠٠)، وابن الجوزي في \" الموضوعات \" (٢ / ٤٢) من طريق الحاكم، كلاهما عن محمد بن أيوب بن سويد الرملي عن أبيه عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة. وقال ابن حبان:\n\" وهذا حديث موضوع لا أصل له. وكان أبو زرعة يقول: محمد بين أيوب أدخل في كتب أبيه أشياء موضوعة بخط طري، وكان يحدث بها \".\nوأقره ابن الجوزي، ثم السيوطي في \" اللآلي \" (٢ / ٢٠٤ - ٢٠٥) .\nوله أحاديث أخرى، تقدم أحدها آنفًا، وآخر في المجلد الأول رقم (١٧٢)،\nوهو أبطل من هذا، ويأتي له آخر عقبه إن شاء الله تعالى.","vol":"12","page":580},{"text":"<span data-type=\"title\" id=toc-5784>٥٧٦٣ </span>- (انطلق إلى السوق، واشتر له نعلًا، ولا تكن سوداء، واشتر له خاتمًا، وليكن فصه عقيقًا، فإنه من تختّم بالعقيق، لم يقضَ له إلا الذي هو أسعد) .\nموضوع.\nأحرجه ابن حبان في \" الثقات \" (٧ / ٥٤٠ - ٥٤١)، والطبراني في \" المعجم الأوسط \" (٢ / ١١٨ / ١ / ٦٨٣٥)، وابن الجوزي في \" الموضوعات \" (٣ / ٥٧) من طريق الخطيب، كلهم عن محمد بن أيوب بن سويد قال: حدثني أبي: حدثني نوفل بين الفرات عن القاسم ابن محمد عن عائشة قالت:","vol":"12","page":580},{"text":"أتى بعض بني جعفر إلى النبي - ﷺ - فقال: بأبي أنت وأمي يا رسول الله!\nأرسل معي من يشتري لي نعلًا وخاتمًا. فدعا النبي - ﷺ - بلالًا، فقال:. . . فذكره. وقال الطبراني:\n\" تفرد به محمد بن أيوب \".\nقلت: وهو موصوف بالوضع، كما تقدم نقله عن أبي زرعة وابن حبان في الحديثين قبله. وقال عقب هذا - وقد ساقه في ترجمة نوفل بن الفرات -:\n\" البلية من هذا الخبر من محمد بن أيوب بين سويد، لأن نوفلًا كان ثقة، وكان محمد بن أيوب يضع الحديث، وهذا الحديث موضوع \".\nووافقه ابن الجوزي، وأقره الحافظ في \" اللسان \" (٥ / ٨٧) .\nوعلق عليه المصحح بقوله:\n\" رجعنا إلى ترجمة نوفل، فلم نجد في هذا الكتاب (الثقات) ترجمة نوفل ابن الفرات \".\nقلت: وهذا منه غريب، فقد ذكره ابن حبان في موضعين من \" الثقات \":\nالأول: في طبعة (أتباع التابعين)، وهو الذي ساق فيه الحديث، وقد أشرت إليه بالجزء والصفحة.\nوالآخر: طبقة (تبع أتباع التابعين) (٩ / ٢٢١) .\nوله ترجمة جيدة في \" تاريخ ابن عساكر \" (١٧ / ٦٧٦ / - ٦٧٧)، وساق فيها هذا الحديث، وذكر عقبه فائدة تستدرك على \" اللسان \"، فقال:","vol":"12","page":581},{"text":"\" قال ابن المقرئ: سمعت حمد بن عمرو بن جابر الرملي الحافظ يحلف بالله أن محمد بن أيوب بن سويد كذاب \".\nوأما الهيثمي، فلم يوف ابن أيوب هذا حقه من الجرح! فقال في \" المجمع \" (٥ / ١٥٥):\n\" رواه الطبراني في \" الأوسط \"، وفيه محمد بن أيوب بن سويد، وهو ضعيف جدًا \".\nوأما السيوطي، فقد تعقب ابن الجوزي بقوله في \" اللآلي \" (٢ / ٢٧٢):\n\" قلت: أخرجه الطبراني في \" الأوسط \" (قلت: وهذا لا شيء. قال):\nوقال البخاري في \" تاريخه \": حدثنا أبو عثمان سعيد بن مروان: حدثنا داود بن رشيد: حدثنا هشام بن ناصح عن سعيد بن عبد الرحمن عن فاطمة الكبرى: قال رسول الله - ﷺ -:\n\" من تختم بالعقيق، لم يقض له إلا بالتي هي أحسن \".\nوهذا [أصل] أصيل [في الباب] (١)، وهو أمثل ماورد في الباب. والله أعلم \".\nوأقول: لي عليه مؤاخذات:\nالأولى: للبخاري ثلاثة كتب في التارخ \" الكبير \" و\" الأوسط \" و\" الصغير \"، فهو أطلق العزو إليه، والمتبادر في هذه الحالة هو \" الكبير \" ولم أر الحديث فيه، وقد ترجم في \" الكبير \" ترجمة مختصرة جدًا، فقال (٣ / ٢ / ١٩٦):\n_________\n(١) هاتان الزيادتان استدركتهما من \" تنزيه الشريعة \" (٢ / ٢٧٦)","vol":"12","page":582},{"text":"\" هشام بن ناصح. روى عنه داود بن رشيد. يروي عن سعيد بن عبد الرحمن عن فاطمة الصغرى \".\nفأقول: هشام هذا، لم أر له ذكرًا في شيء من كتب التراجم الأخرى المتأخرة منها أو المتقدمة، حتى \" ثقات ابن حبان \" منها! وعليه، فهو مجهول. ومثله شيخه سعيد بن عبد الرحمن، فإني لم أعرفه في جملة من الرواة بهذا الاسم.\nالثانية: قوله (فاطمة الكبرى) وهم! ولعله من بعض الناسخين، فقد تقدم عن \" تاريخ البخاري \" أن سعيدًا هذا روى عن فاطمة الصغرى. وهي فاطمة بنت [حسين بن] (*) علي بن أبي طالب ﵄. وأما فاطمة الكبرى، فهي فاطمة الزهراء بنت رسول الله - ﷺ - ورضي عنها.\nالثالثة: يتبين مما سبق أن هذا الإسناد مظلم ومنقطع. فقول السيوطي:\n\" وهذا أصل أصيل. . . \" إلخ، ساقط الإعتبار، وإن نقله ابن عراق وارتضاه!\nوقد مضى الحديث مختصرًا بألفاظ متقاربة، وبأسانيد مختلفة، أحدهما عن فاطمة - ﵂ -، وكلها باطلة، فرأيت من تمام الفائدة أن أخرج حديث الترجمة هنا، لأن فيه زيادة في المتن عليها، وأن الحقها بها، فأنظر المجلد الأول، رقم (٢٢٦ - ٢٣٠) .\n<span data-type=\"title\" id=toc-5785>٥٧٦٥ </span>- (قال داود النبي - ﷺ -: السيئات غضّة: شوكها وحسكها) .\nضعيف.\nأخرجه ابن حبان في \" الثقات \" (٥ / ٢٩١ - ٢٩٢) قال: ثنا العباس بن الخليل الطائي - بحمص - قال: ثنا نصر بن خزيمة بن علقمة بن\n_________\n(*) مابين المعكوفتين سقط من قالم الشيخ - ﵀ -. (الناشر)\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) هكذا ورد ترقيم الأحاديث في المطبوع ٥٧٦٣ ثم ٥٧٦٥ مباشرة، دون ذكر الرقم ٥٧٦٤، ولم ينبه عليه الناشر كما هي عادته في الكتاب\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"12","page":583},{"text":"محفوظ بن علقمة الحضرمي قال: ثنا أبي عن نصر بن علقمة عن أخيه محفوظ ابن علقمة عن ابن عائذ عن غضيف بن الحارث عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم، من دون نصر بن علقمة، غير معروفين:\nأولًا: العباس بن الخليل الحمصي، أورده الذهبي في \" الميزان \"، وقال:\n\" قال أبو أحمد الحافظ: فيه نظر \".\nوأقره الحافظ في \" اللسان \".\nثانيًا: نصر بن خزيمة، كناه في \" الجرح \" ب (أبو إبراهيم الحضرمي الحمصي)، وقال:\n\" روى عن أبيه عن نصر بن علقمة. روى عنه أبو أيوب البهراني سليمان بن عبد الحميد الحمصي \".\nولم يذكر فيه جرحًا ولا تعديلًا. ولم يذكره ابن حبان في \" ثقاته \"، وهو على شرطه!\nثالثًا: خزيمة بن علقمة بن محفوظ، لايعرف، ولم يذكره أحد من المترجمين، حتى ولا ابن حبان!\n<span data-type=\"title\" id=toc-5786>٥٧٦٦ </span>- (لقد قبض الله داود من بين أصحابه، فما فُتِنُوا ولا بدَّلُوا، ولقد مكث أصحاب المسيح على سنته وهديه مئتي سنةٍ) .\nمنكر.\nأخرجه البخاري في \" التاريخ \" (٤ / ٢ / ١٠٢ / ٢٣٤٢)، وابن","vol":"12","page":584},{"text":"حبان (٦٢٠٣)، وابن عدي (٦ / ٢٦٩ - ٢٧٠ و٧ / ٨٩) من طريق الوليد بن مسلم قال: نا الهيثم بن حميد عن الوضين بن عطاء [وحفص بن غيلان] عن نصر بن علقمة عن جبير بن نفير عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات، وفي الوضين بن عطاء كلام يسير من جهة حفظه، ولا سيما وقد تابعه حفص بين غيلان، وهو صدوق. ولا أورده ابن عدي في الموضع الثاني في ترجمة الوضين ختمها بقوله:\n\" وله أحايث غير ما ذكرت، وما أرى بأحاديثه بأسًا \".\nقلت: فقول ابن كثير في \" البداية \" (٢ / ١٨):\n\" هذا حديث غريب، وفي رفعه نظر، والوضين بن عطاء كان ضعيفًا في الحديث. والله أعلم \".\nقلت: ففيه نظر من وجهين:\nأحدهما: جزمه بضعف الوضين! وليس كذلك.\nوالآخر: أنه لم يتفرد به كما عرفت، فليس هو علة الحديث. وأورده ابن عدي في الموضع الأول في ترجمة محمد بن وهب الدمشقي، وقال فيه:\n\" وله غير حديث منكر، ولم أر للمتقدمين فيه كلامًا، وقد تكلموا فيمن هو خير منه \". وتبعه الذهبي، فأورد الحديث في ترجمته، وقال: \" هذا حديث منكر فرد \".\nوأقره الحافظ في \" اللسان \"","vol":"12","page":585},{"text":"وأنا أوافق على نكارة الحديث، ولكن ليس علة الحديث ابن وهب أيضًا، لأنه قد توبع عند الأولين من دحيم، وهو رواية لابن عدي!\nفالأقرب ما أعله به أبو حاتم الرازي، فقال ابنه في \" المراسيل \" (ص ١٣٦):\n\" سألت أبي عن حديث يرويه نصر بن علقمة عن جبير بن نفير عن أبي الدرداء. . . فذكر الحديث؟ قال أبي:\nنصر بن علقمة عن جبير بن نفير، مرسل. وهو في موضع آخر: نصر بن علقمة، لم يدرك جبير بن نفير \".\nقلت: فالعلة القادحة إنما هي الانقطاع بشهادة هذا الإمام الرازي.\nويمكن أن تكون العلة أو الانقطاع من الوليد، فإنه موصوف بأنه كان يدلس تدليس التسوية، فمن المحتمل أن يكون هو الذي أسقط الواسطة بين نصر وجبير، أو من بين آخرين غيرهما. والله أعلم.\nوبالجملة، فالحديث كما قال ابن كثير في مكان آخر من \" بدايته \" (٢ / ١٠٠):\n\" وهذا حديث غريب جدًا، وإن صححه ابن حبان \".\nوأما قول الهيثمي (١ / ١٩٢):\n\" رواه الطبراني، ورجاله موثوقون \".\nفهو مما لا يروي ولا يشفي كغالب عادته! وقد فاته أنه رواه البزار أيضًا (١ / ١٢٢ - ١٢٣ - الكشف) وقال:","vol":"12","page":586},{"text":"\" لا نعلمه يروى من وجه متصل إلا بهذا الإسناد عن أبي الدرداء. وإسناده حسن، كل من فيه مشهور معروف بالنقل \".\n<span data-type=\"title\" id=toc-5787>٥٧٦٧ </span>- (كانَ إذا أرادَ أن يقوم لحاجة (١) وأرادَ أنْ يرجعَ، وَضَعَ نَعْلَيْهِ في مجْلسِهِ، أو بَعْضَ ما يكونُ عليه) .\nمنكر.\nأخرجه ابن حبان في \" الضعفاء \" (١ / ٢٠٤) وفي \" الثقات \" (٥ / ٣٣٥) من طريق مبشر بن إسماعيل عن تمام بن نجيح عن كعب بن دُهل الإيادي عن أبي الدرداء قال. . . فذكره.\nومن هذا الوجه أخرجه أبو داود (٤٨٥٤)، وعنه البيهقي في \" السنن \" (٦ / ١٥١)، والطبراني في \" المعجم الأوسط \" (رقم ٤٢٦ - ط) مختصرًا. ولفظ أبي داود:\n\" كان رسول الله - ﷺ - إذا جلس وجلسنا حوله فقام، فأراد الرجوع، نزع نعليه أو بعض ما يكون عليه، فيعرف ذلك أصحابه، فيثبتون \".\nقلت: وهذا إسناد ضعيف، قال الذهبي في ترجمة كعب هذا من \" الكاشف \":\n\" مجهول، وتمام واه \".\nقلت: وهذا هو الصواب فيهما. وأما قول الحافظ في كعب:\n\" فيه لين \".\nفهو نابٍ عن القواعد العلمية، لأنه لم يرو عنه غير تمام هذا الواهي، فقد\n_________\n(١) وفي \" الثقات \": (الجامعة) ! وهو خطأ","vol":"12","page":587},{"text":"ضعفه الجمهور، بل قال ابن حبان:\n\" منكر الحديث جدًا، يروي أشياء موضوعة عن الثقات كأنه المتعمد لها \".\nقلت ثم ساق له ثلاثة أحاديث هذا أحدها، والآخران تقدما برقم (٢٢٣٧، ٢٣٨٨) .\nوإن من عجائب ابن حبان وتساهله في \" ثقاته \" أن يورد فيهم كعبًا هذا المجهول، ومن طريق تمام هذا، وهو ذاكر لضعفه! فإنه قال في ترجمة كعب:\n\". . . روى عنه تمام بن نجيح، وتمام ضعيف \"!\nفكيف يكون شيخ هذا الضعيف - بل المتهم عند ابن حبان - ثقة ولم يرو عنه غيره!؟\nوأعجب من هذا العجب أن يوثق راويًا آخر لا يعرف إلا في إسناد فيه من يضع بشهادة ابن حبان وغيره كما تقدم قريبًا برقم (٥٧٦١) .\n(تنبيه): ذكر الهيثميُّ الحديثَ في \" المجمع \" (٧ / ١٠ - ١١) لزيادة فيها نزول آية: ﴿ومن يعمل سوءًا أو يظلم نفسه. . .﴾ الآية، وفيه:\n\" وإن زنى وإن سرق. . . على رغم أنف أبي الدرداء. وقال:\n\" رواه الطبراني، وفيه مبشر بن إسماعيل، وثقه ابن معين وغيره، وضعفه البخاري وغيره \"!\nقلت: وفي هذا الإعلال نظر من وجوه:\nالأول إعلاله بمبشر - وهو الحلبي - ليس بشيء، لأنه ثقة، كما قال الذهبي","vol":"12","page":588},{"text":"وغيره، ومن رجال الشيخين، إلا أن البخاري روى له متابعة.\nالثاني: قوله \" ضعفه البخاري وغيره \"، فهو بالنسبة للبخاري وهم محض!\nلأنه ليس له أصل في شيء من كتب الرجال التي هي من مراجعه، وأوسعها\n\" تهذيب الكمال \" للحافظ المزي، والأئمة على توثيقه، كابن معين كما تقدم عنه\nهو وأحمد وغيرهما، ولم يضعفه أحد غير ابن قانع، وقوله غير مقنع، لأنه كان\nاختلط، وترجمته في \" الميزان \" و\" اللسان \" وغيرهما، وإذا عرفت ذلك فقوله:\n\". . . وغيره \" قد يشعر أن هناك مضعِّفين غير ابن قانع، ولا سيما إذا نظر إلى قوله\nبعد توثيق ابن معين: \" وغيره \"، فإنهم جمع، فتأمل! وقد أشار الذهبي في\n\" الميزان \" إلى رد تضعيف ابن قانع بقوله في مبشر:\n\" صدوق عالم مشهور، تُكُلِّمَ فيه بلا حُجّةٍ، خرَّج له البخاري مقرونًا \".\nوقوله: \" مقرونًا \" ليس دقيقًا، لأن البخاري إنما روى له في الحديث (١١٥٢)\nمتابعة وهذا مما استفدته من الحافظ في \" مقدمة الفتح \" (ص ٤٤٣) فإنه قال\nمتعقبًا الذهبيّ في قوله: \" تكلم فيه بلا حجة \"، قال الحافظ:\n\" كذا قال! ولم يذكر من تَكَلَّم فيه، ولم أر فيه كلامًا لأحد من أئمة الجرح\nوالتعديل، لكن قال ابن قانع في \" الوفيات \": إنه ضعيف. وابن قانع ليس\nبمعتمد، وليس له في البخاري سوى حديث واحد عن الأوزاعي في (كتاب\nالتهجد) بمتابعة عبد الله بن المبارك \".\nالثالث: أنه كان عليه - بديل إعلاله بمبشر - أن يعله بمن فوقه: تمام وشيخه\nكعب، كما فعلنا فإن طريق الزيادة طريق المزيد عليه، فقد عزا السيوطي الحديث في\n\" الدر المنثور \" (٢ / ٢١٩) لأبي يعلى والطبراني وابن منده.","vol":"12","page":589},{"text":"ثم وقفت على إسناد ابن منده في \" تفسير ابن كثير \" (١ / ٥٥٣)، فإذا هو عن مبشر عن تمام بتمامه. وقال عقبه:\n\" هذا حديث غريب جدًا من هذا الوجه بهذا السياق، وفي إسناده ضعف \".\nالرابع: أن في متن الزيادة نكارة لا يجوز نسبتها إلى النبي - ﷺ -، فإنها بلفظ:\n\". . . أتاني آتٍ من ربي فقال: ﴿ومن يعمل سؤًا أو يظلم نفسه ثم يستغفر الله يجد الله غفورًا رحيمًا﴾ [٤ / ١١٠]، وقد كانت شقت علي الآية التي قبلها: ﴿من يعمل سوءًا يجزّ به﴾ [٤ / ١٢٣]، فأردت أن أبشر أصحابي \".\nقلت: يارسول الله! وإن زنى وإن سرق ثم استغفر غُفر له؟ قال:\n\" نعم \". ثم ثَلَّثْتُ، قال:\n\" رغم أنف أبي الدرداء \".\nوالنكارة في موضعين منها:\nالأولى: كون الآية الثانية قبل الآولى، والواقع في القرآن الكريم خلافه، كما هو ظاهر من أرقامها.\nوالآخرى: أن الثابت في \" الصحيحين \" وغيرهما: أن الإرغام المذكور إنما كان لأبي ذر لما سمع من النبي - ﷺ - قوله:\n\" مامن عبد قال: لا إله إلا الله، ثم مات على ذلك، إلا دخل الجنة \".\nقال أبو ذر: قلت: وإن زنى وإن سرق؟ قال:\n\" وإن زنى وإن سرق \". (ثلاثًا) . ثم قال في الرابعة:","vol":"12","page":590},{"text":"\" على رغم أنف أبي ذر \" (١)\nليس فيه: \" ثم استغفر له؟ \" فهذه الزيادة - حديثيًا - منكرة أيضا.\n(تنبيه): لم يتنبه الشيخ نسيب الرفاعي للفرق بين حديث أبي ذر هذا الصحيح وبين حديث أبي الدرداء هذا المنكر فإنه قواه في \" مختصر تفسير ابن كثير \"\n(١ / ٤٣٩) فإنه أورده فيه خلافا لما ادعاه في مقدمته أنه ضرب صفحا عن الأحاديث الضعيفة والموضوعة فقد تعقب تضعيفه ابن كثير المتقدم بقوله:\n\" ولكن له شاهدًا من الصحيح سبق ذكره عن أبي ذر \"!\nوفي هذا العقب منتهى الجرأة في الرد على الحافظ ابن كثير بغير علم! والله المستعان.\n<span data-type=\"title\" id=toc-5788>٥٧٦٨ </span>- (اسمعوا وأطيعوا فإن رأس الإسلام الطاعة والطاعة مفتاح الجنة وخير أعمالكم الجهاد) .\nمنكر. أخرجه ابن حبان في الثقات (٥ / ٤٥٥): ثنا العباس بن الخليل بن جابر الطائي بحمص - من أصل كتابه - قال: ثنا نصر بن خزيمة بن علقمة بن\nمحفوظ بن علقمة الحضرمي قال: ثنا أبي عن نصر بن علقمة عن أخيه محفوظ بن علقمة عن ابن عائذ قال: قال موهب أبو عمران: ثنا حنظلة الكاتب أنه سمع\nالنبي ﷺ يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف مظلم من دون نصر بن علقمة غير معروفين وقد\n_________\n(١) وهو مخرج بنحوه من طرق عن أبي ذر في الصحيحة (٨٢٦) .","vol":"12","page":591},{"text":"سبق الكلام عليهم تحت الحديث (٥٧٦٥) فإنه بهذا الإسناد إلا أن تابعي هذا غير الذي هناك فهذا موهب أبو عمران ولم نجد له ذكرًا إلا هنا فهو مجهول والله\nأعلم.\n<span data-type=\"title\" id=toc-5789>٥٧٦٩ </span>- (إذا حلف لك الرجل فلا يحل لك إلا أن تصدقه وإن كذب) .\nمنكر جدًا. أخرجه ابن حبان في الثقات (٥ / ٥٣٣) بإسناده المتقدم عن ابن عائذ (الاصل: أبي عائذ) قال: ثنا ميسرة بن يزيد عن يزيد بن فروة:\nأن معاوية حدث عن النبي صلى الله عليه وسمل به.\nقلت: أورده في ترجمة يزيد بن فروة هذا وقال:\n\" روى عنه أهل الشام \" وذكره الحافظ في اللسان وقال: \" مجهول \" ثم ساق له هذا لاحديث ولم يعزه لأحد وقال:\n\" هذا حديث منكر جدًا \" وذكره ابن عساكر في التاريخ (١٨ / ٣٦١) وقال:\n\" مولى بني مروان كان بدمشق أيام غلب عليها يزيد بن الوليد وقتل ابن عمه الوليد، له ذكر، حكى عنه عبد الله بن واقد الجرمي \".\nثم أسند إليه قصة القتل ولم يزد!\nوميسرة بن يزيد لم أجد له ترجمة.\nوالسند إليه مظلم كما تقدمت الإشارة إليه في الحديث الذي قبله.","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-5791>٥٧٧٠ </span>- (نزل القرآن بلسان مضر)\nضعيف\nأخرجه ابن حبان في \" الثقات \" (٧ / ٣٠٢) من طريق الحسين ابن أبي السري: ثنا الحماني عن محمد بن أبان عن علقمة بن مرثد عن العيزار ابن جرول عن سويد بن غفلة عن علي بن أبي طالب عن عثمان بن عفان مرفوعًا.\nقلت: وهذا سند ضعيف؛ من دون علقمة - ثلاثتهم - ضعفاء:\n١ - محمد بن أبان: هو ابن صالح الجعفي الكوفي؛ ضعفه أبو داود وابن معين وغيرهما، وذكره ابن حبان في \" الضعفاء \" (٢ / ٦٢٠ - ٦٢١)، وله ترجمة في \" التعجيل \" و\" اللسان \".\n٢ - الحماني: هو يحيى بن عبد الحميد؛ قال الحافظ في \" التقريب \": \" حافظ؛ إلا أنهم اتهموه بسرقة الحديث \".\n٣ - الحسين بن أبي السري: هو ابن المتوكل؛ قال الحافظ:\n\" ضعيف \". وكذبه بعضهم.","vol":"12","page":593},{"text":"<span data-type=\"title\" id=toc-5792>٥٧٧١ </span>- (من كان وصلة لأخيه المسلم إلى ذي السلطان في مبلغ برٍّ، أو تيسير عسرٍ؛ أجازه الله على الصراط يوم القيامة عند دحض الأقدام) .\nضعيف جدًا.\nروي من حجديث عائشة وعبد الله بن عمر وأبي الدراداء.\n١ - أما حديث عائشة؛ فيرويه إبراهيم بن هشام الغساني قال: حدثنا أبي","vol":"12","page":593},{"text":"عن عروة بن رويم اللخمي عن هشام بن عروة عن أبيه مرفوعًا.\nأخرجه ابن حبان في \" صحيحه \" (١ / ٣٧٢ / ٥٣١ - الإحسان و٦٠٦٩ - الموارد)، والطبراني في \" المعجم الصغير \" (ص ٩٠ - هند) و\" الأوسط \" (١ / ٢٠٥ / ٢ / ٣٧٢٠)، والخرائطي في \" مكارم الأخلاق \" (١ / ١١٢ / ٨٦)، والقضاعي في \" مسند الشهاب \" (١ / ٣١٥ / ٥٣٠ - ٥٣٢) . وقال الطبراني:\n\" تفرد به إبراهيم بن هشام \".\nقلت: قال الذهبي عنه في ترجمة يحيى بن سعيد القرشي من \" الميزان \" - وأقره الحافظ في \" اللسان \" -:\nهو أحد المتروكين الذين مشاهم ابن حبان! فلم يصب \".\nوقد كذبه أبو حاتم وأبو زرعة. ومن طريقه أورده ابن الجوزي في \" العلل \" (٢ / ٢٩ / ٨٦٠)، وقال:\n\" لا يثبت؛ قال أبو زرعة: إبراهيم بن هشام؛ كذاب، وغيره يرويه عن عروة ابن رويم؛ مرسلًا \".\n٢ - وأما حديث ابن عمر؛ فيرويه عبد الوهاب بن هشام بن الغاز عن أبيه [عن نافع] عنه مرفوعًا به.\nأخرجه العقيلي في \" الضعفاء \" (٣ / ٧٧)، وابن حبان في \" الثقات \" (٨ / ٤٠٩ - ٤١٠)، والبيهقي في \" السنن \" (٨ / ١٦٧) وفي \" الشعب \" (٦ / ١١٤ / ٧٦٤٩) .","vol":"12","page":594},{"text":"ذكره ابن حبان في ترجمة عبد الوهاب هذا، ولم يذكر فيه أكثر من هذا الحديث! فهو على هذا مجهول، وعليه يدل صنيع العقيلي؛ فإنه قال:\n\" لا يتابع على حديثه، ولا يعرف إلا به \". وأما أبو حاتم فقال فيه:\n\" كان يكذب \".\nفتأمل الفرق بين هذا القول وبين توثيق ابن حبان إياه؛ بل قال الحافظ:\n\" وأخرج حديثه في \" صحيحه \"، وهذه مباينة عظيمة من أبي حاتم \".\n٣ - وأما حديث أبي الدراداء؛ ففيه من كلن معروفا بالكذب. ويختلف لفظه في آخره عن هذا بعض الشيء، وقد مضى (٥٣٨٤) .\n<span data-type=\"title\" id=toc-5793>٥٧٧٢ </span>- (ما من أحد بأكسب من أحد، وما من عام بأمطر من عام، ولكن الله يصرفه حيث يشاء، وإن الله يعطي المال من يجب ومن لا يحب، ولا يعطي الإيمان إلا من يحب، فإذا أحب الله عبدًا؛ أعطاه الإيمان) .\nمنكر.\nأخرجه العقيلي في \" الضعفاء \" (٣ / ٢٢٧)، وابن حبان في \" الثقات \" (٨ / ٤٦٢) من طريق علي بن حميد السلولي: حدثنا شعبة عن أبي إسحاق عن أبي الأحوص عن عبد الله قال: قال النبي ﷺ: ... فذكره.\nأورده ابن حبان في ترجمة السلولي هذا، ولم يزد على أن ساق له هذا الحديث قائلًا:\n\" يغرب \". وقال العقيلي:","vol":"12","page":595},{"text":"\" لا يتابع على رفع حديثه \".\nثم ساق له هذا. ثم وراه من طريق عمرو بن مرزوق قال: حدثنا شعبة به نحوه موقوفًا. وقال:\n\" وهو أولى \". وذكره الذهبي في \" الميزان \"، وقال:\n\" قال أبو زرعة: \" لا أعرفه \"، وذكره العقيلي، وروى له حديثًا منكرًا \".\nثم ساق إسناده إلى السلولي، ثم قال:\n\" غريب جدًا \". وأقره الحافظ في \" اللسان \" وقال:\n\" قلت: هو معروف من كلام عبد الله، موقوف \".\n<span data-type=\"title\" id=toc-5794>٥٧٧٣ </span>- (إن الله قال: يا جبريل! ما ثواب عبدي إذا أخذتُ كريمتيه إلا النظر إلى وجهي، والجوار في داري) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٢ / ٢٦٣ / ٢ / ٩٠١٩):\nحدثنا مقدام بن دواد: ثنا أسد بن موسى: ثنا أشرس بن الربيع أبو شيبان الهذلي: ثنا أبو ظلال القسملي:\nأنه دخل على أنس بن مالك فقال له: يا أبا ظلال! متى أصيب بصرُك؟ قال: لا أعقله. قال: أفلا أحدثك حديثًا حدثنا\nبه نبي الله ﷺ عن جبريل ﵇ عن ربه تعالى قال:. . . فذكره. فلقد\nرأيت أصحاب النبي ﷺ يبكون حوله، يريدون أن تذهب أبصارهم. وقال:\nلم يروه عن أشرس إلا أسد بن وسى \".\nقلت: هو صدوق.","vol":"12","page":596},{"text":"وأشرس؛ مثله - عندي - فقد روى عنه أربعة من الثقات، وذكره ابن حبان فيهم (٦ / ٨١)، وإنما علة الحديث من شيخه أبي ظلال - واسمه هلال بن أبي ظلال -؛ وقيل غير ذلك، قال ابن حبان في \" الضعفاء \" (٣ / ٨٥):\n\" كان شيخا مغفلا، يروي عن أنس ما ليس من حديثه، لا يجوز الاحتجاج به بحال \".\nوهذا غير هلال بن أبي هلال، يروي عن أنس أيضًا، وعنه يحيى بن المتوكل.\nهكذا ذكره ابن حبان في \" الثقات \" (٥ / ٥٠٤)؛ فقد فرق بينه وبين الذي قبله، وبه جزم الحافظ، فقال في \" التقريب \":\n\" بصري مجهول، لم يرو عنه إلا يحيى بن المتوكل، ووهم من خلطه بالذي قبله \".\nيشير إلى الذهبي؛ فقد قال في \" الكاشف \":\n\" ضعفوه؛ سوى ابن حبان \".\nوتبعه على ذلك الهيثمي؛ فقال عقب الحديث (٢ / ٣٠٩):\n\" رواه الطبراني في \" الأوسط \"، وفيه أشرس بن الربيع، ولم أجد من ذكره، وأبو ظلال؛ ضعفه أبو داود والنسائي وابن عدي، ووثقه ابن حبان \"!\nوقوله: \" لم أجد من ذكره \" من غرائبه! فقد وثقه ابن حبان كما سبق إلا أنه لم يسمِّ أباه، وذكره بكنيته: أبي شيبان، وكذا البخاري أيضًا في \" التاريخ \" (١ / ٢ / ٤٢)، وتبعه ابن أبي حاتم إلا أنه سمى أباه (ربيعة) .\nوقد وجدت للحديث طريقًا أخرى: أخرجها ابن حبان في ترجمة غفيرة بنت","vol":"12","page":597},{"text":"واقد من \" الثقات \" (٩ / ٤): حدثنا عبد الملك بن محمد بن سميع الدمشقي:\nثنا محمد بن عبد الملك الدقيقي عنها قالت: حدثتني حميدة بنت ثابت قالت:\nكان أنس وأبو ظلال في بيت ثابت، فقال أنس: يا أبا ظلال! متى فقدت بصرك؟\nفقال: وأنا صبي أعقل. قال: فهل أحدثك حديثًا حدثنيه حبيبي ﷺ، يرويه عن جبريل، وجبريل يرويه عن الله ﷿ وعلا؟ قال:\n\" يا جبريل! ما جزاء من سلبت كريمتيه؟ فقال: \" سبحانك لا علم لنا إلا ما علمتنا \". قال: جزاؤه الخلود في داري، والنظر إلى وجهي \".\nقلت: وهذا إسناد ضعيف؛ غفيرة؛ لا تعرف إلا في هذه الرواية، وحميدة بنت ثابت مثلها، ذكرها ابن حبان برواية غفيرة هذه (٦ / ٢٥٠) .\n<span data-type=\"title\" id=toc-5795>٥٧٧٤ </span>- (نزل القرآن على لغة (الكعبين): كعب بن لؤي؛ وهو أبو قريش، وكعب بن عمرو؛ وهو أبو خزاعة)\nمنكر.\nأخرجه الخطيب في \" تاريخ بغداد \" (٥ / ١٧٣ - ١٧٤) من طريق أحمد بن عبد الجبار العطاردي: حدثني أبي عن سهل بن شعيب عن ابن سفيان الأسلمي مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\n١ - الأسلمي هذا؛ لم أعرفه، وفي \" الفردوس \" أبو سفيان!\n٢ - سهل بن شعيب؛ ترجمه ابن أبي حاتم فقط برواية ثلاثة من الثقات، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"12","page":598},{"text":"٣ - عبد الجبار العطاردي - وهو ابن عمر - وهّاه أبو زرعة وغيره.\n٤ - وابنه أحمد؛ ضعيف.\n<span data-type=\"title\" id=toc-5796>٥٧٧٥ </span>- (لا تقوم الساعة حتى تكون خصومات الناس في ربهم) .\nضعيف.\nأخرجه ابن عبد البر في \" الجامع \" (٢ / ٩٣ - ٩٤)، والهروي في \" ذم الكلام \" (٤ / ٧٠ / ٢)، والديلمي في \" مسند الفردوس \" (٣ / ١٦٨) من طريق أبي قلابة عبد الملك بن محمد الرقاشي: حدثنا حسين بن حفص الأصبهاني قال: حدثنا سفيان الثوري عن سهيل بن أبي صالح عن أبيه عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم؛ غير الرقاشي هذا؛ فقد اختلفوا فيه؛ قال أبو داود:\n\" صدوق أمين مأمون، كتبت عنه بالبصرة \". وقال الدارقطني:\n\" صدوق كثير الخطأ في الأسانيد والمتون، كان يحدث من حفظه؛ فكثرت الأوهام في روايته \".\nوتبنى الذهبي في \" المغني \" قول الدارقطني هذا.\nوجمع بينه وبين ما قبله الحافظ؛ فقال في \" التقريب \":\nصدوق يخطئ، تغير حفظه لما سكن بغداد \".\nوقد أشار ابن حبان إلى أن في حفظه ضعفًا؛ فقال في \" الثقات \" (٨ / ٣٩١):","vol":"12","page":599},{"text":"«كان يحفظ أكثر حديثه» .\nفأقول: لعل كثرة خطئه تعود إلى كثرة حديثه؛ فقد قال فيه ابن جرير الطبري:\n«ما رأيت أحفظ منه» .\nوكذلك قال ابن الأعرابي. وقال مسلمة:\n«كان راويةً للحديث متقنًا ثقة، يحفظ حديث شعبة كما يحفظ السورة» .\nوذكره الذهبي في «تذكرة الحفاظ» .\nأو يعود ذلك إلى أنه كان اختلط في بغداد لما خرج إليها من البصرة، ولذلك؛ قال الأبناسي:\n«فمن سمع منه بالبصرة؛ فسماعه صحيح. . .» .\nذكره ابن الكيال في «الكواكب»، ثم ذكر من سمع منه بالبصرة، ومن سمع منه ببغداد.\nوقد أشار إلى شيء من هذا أبو الشيخ ابن حيان في ترجمة الحسين بن حفص الأصبهاني شيخ أبي قلابة الرقاشي، فقال في «طبقات الأصبهانيين» (١ / ١٨٩):\n«وكان الحسين بن حفص صاحب كتاب، قليل الخطأ، يخطئ عليه الغرباء، من ذلك حديث رواه أبو قلابة بإسناده. . .» .\nقلت: فذكر هذا الحديث، وذكر أنه أخرجه في «فوائد الأصبهانيين» .","vol":"12","page":600},{"text":"قلت: ولم يبين وجه الخطأ، وظاهر ما في رواية ابن عبد البر أن الخطأ ممن فوق الرقاشي؛ فقد جاء فيها عقب الحديث:\n«قال عبد الملك: فذكرت ذلك لعلي بن المديني، فقال:\n«ليس هذا بشيء؛ إنما أراد حديث محمد بن الحنفية: «لا تقوم الساعة حتى تكون خصومتهم في ربهم»» .\nيعني: أن الحديث موقوف على ابن الحنفية، ولكنه لم يبين ممن الخطأ! والله أعلم.\nفإذا صح هذا عن ابن المديني؛ ففيه تقوية لحال الرقاشي؛ لأنه لم ينكر الحديث عليه، وإنما أنكره على من فوقه. هذا ما بدا لي. فالله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5797>٥٧٧٦ </span>- (لاتقوم الساعة حتى تكثر فيكم أولاد الجن من نسائكم، ويكثر نسبهم فيكم حتى يجادلوكم بالقرآن؛ حتى يردوكم عن دينكم) .\nمنكر جدًا. أخرجه أبو بكر الكلاباذي في «مفتاح المعاني» (ق ٣٨١ / ١) من طريق خلف بن سليمان النسفي أبي سعيد: ثنا محمد بن المصفى: ثنا بقية ابن الوليد: ثنا عمران أو ابن عمران: ثني كرز عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف، ومتن منكر؛ عمران أو ابن عمران؛ لم أعرفه، فهو من مشايخ بقية المجهولين الذين من طريقهم كثرت المناكير في تحديث بقية عنهم بتدليسه إياهم، أو بتصريحه بالتحديث عنهم؛ كما مر هنا.","vol":"12","page":601},{"text":"أقول هذا على افتراض أن هذا السند إليه صحيح، وليس كذلك؛ فإن خلف ابن سليمان النسفي ليس له ذكر في شيء من كتب التراجم التي عندي، فهو الآفة إن سلم من شيخ بقية.\n(فائدة): ذكر الذهبي في «الميزان» من رواية الإمام تقي الدين ابن دقيق العيد قال: سمعت شيخنا أبا محمد بن عبد السلام السلمي (يعني: عز الدين) يقول - وجرى ذكر ابن عربي الطائي -:\n«وهو شيخ سوء شيعي كذاب. فقلت له: وكذاب أيضًا؟ قال: نعم؛ تذاكرنا بدمشق التزويج بالجن، فقال ابن العربي: هذا محال؛ لأن الإنس جسم كثيف والجن روح لطيف، ولن يعلق الجسم الكثيف الروح اللطيف. ثم بعد قليل رأيته وبه شجة! فقال: تزوجت جنية فرزقت منها ثلاث أولاد، فاتفق يومًا أني أغضبتها، فضربتني بعظم حصلت منه هذه الشجة، وانصرفت، فلم أرها بعد» .\nوعلق الذهبي ﵀ على تكذيب العز بن عبد السلام للشيخ ابن عربي بقوله:\n«وما عندي من محيي الدين تعمد كذبًا؛ لكن أثرت فيه الخلوات والجوع فسادًا وخيالًا وطرف جنون» .\nوالغرض من ذكر هذه الفائدة إنما هو تذكير القراء بأن العلماء يستنكرون أشد الاستنكار إمكانية التزاوج بين الإنس والجن؛ لاختلاف طبيعة خلقهما، حتى اتهموا من ادعى ذلك بالكذب أو بنوع من الجنون، وأحلاهما مر.\nفما نسمعه في هذا الزمان من أن بعض النسوة يشعرن وهن في فراش الزوجية بالمجامعة ممن لا يرينه، إن هو إلا من وسوسة الشيطان، وتلاعبه ببني الإنسان،","vol":"12","page":602},{"text":"ويستغل ذلك بعض أولئك الذين يتعاطون مهنة استخراج الجني من الإنسي، ويرتكبون في أثناء ذلك أمورًا - غير تلاوة القرآن والمعوذات - مما هو غير واردٍ في السنة، مثل: مكالمة الجني وسؤاله عن بعض الأمور الخفية، وعن دينهم ومذهبهم! وتصديقهم في كل ما يخبرون به! وهم من عالم الغيب، لا يمكن للإنس أن يعرفوا مؤمنهم من كافرهم، والصادق من الكاذب منهم، وإذا كان النبي - ﷺ - قد حرم إتيان الكهان وتصديقهم؛ لأنهم ممن يوالون الجن، وهؤلاء كانوا يسترقون السمع ويلقون إلى أوليائهم من الإنس ما استرقوا ويخلطون معه أكثر من مئة كذبة؛ كما في «الصحيح» .\nأقول: إذا كان إتيان هؤلاء محرمًا؛ فبالأولى أن يكون محرمًا إتيان أوليائهم من الإنس الذين يخاطبون الجن مباشرة ويستخدمونهم، ويقضون لهم بعض مصالحهم، ليضلوهم عن سبيل الله؛ كما كان الأمر في الجاهلية، وذلك قوله تعالى: ﴿وأنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقًا﴾ .\n<span data-type=\"title\" id=toc-5798>٥٧٧٧ </span>- (إذا جامع الرجل ولم يسم؛ انطوى الجان على إحليله، فجامع معه، فذلك قوله: ﴿لم يطمثهن إنس قبلهم ولا جان)﴾ .\nمنكر مقطوع. أخرجه ابن جرير الطبري في «تفسيره» (٢٧ / ٨٨):\nحدثني محمد بن عمارة الأسدي: ثنا سهل بن عامر: ثنا يحيى بن يعلى الأسلمي عن عثمان بن الأسود عن مجاهد قال:. . . فذكره موقوفًا عليه.\nقلت: وهذا إسناد مقطوع ضعيف مظلم؛ من دون عثمان بن الأسود؛ ضعفاء لا يحتج بهم؛ غير محمد بن عمارة الأسدي؛ فإني لم أعرفه، ومن طبقته ما في «ثقات ابن حبان» (٩ / ١١٢):","vol":"12","page":603},{"text":"«محمد بن عمارة بن صبيح الكوفي. يروي عن وكيع. حدثنا عنه أحمد بن محمد بن عبد الكريم الوزان بـ (جرجان) .\nقلت: فيحتمل أن يكون الأسدي هذا. والله أعلم.\nوأما سهل بن عامر؛ فهو البجلي؛ قال البخاري في «التاريخ الصغير» (ص ٢٢٦):\n«منكر الحديث، لا يكتب حديثه» .\nونقله ابن عدي في «الكامل» (٣ / ٤٤٢) عنه وقال:\n«ولسهل أحاديث عن مالك بن مغول وغيره ليست بالكثيرة. وأرجو أن لا يستحق تصريح كذبه» .\nكذا فيه: «تصريح كذبه» ! وفيه ركة ظاهرة، ولفظه في نقل «اللسان» عنه:\n«. . . لا يستحق الترك» .\nولا أستبعد أن يكون رواية بالمعنى.\nوقال ابن أبي حاتم (٢ / ١ / ٢٠٣) عن أبيه:\n«ضعيف الحديث، روى أحاديث بواطيل، أدركته بالكوفه، وكان يفتعل الحديث» .\nوشذ عن هؤلاء ابن حبان، فذكره في «الثقات» (٨ / ٢٩٠) ! ولذلك؛ لم يلتفت إليه الذهبي في «الميزان»، وتبنى قول أبي حاتم في «المغني»؛ فقال:","vol":"12","page":604},{"text":"«رماه أبو حاتم بالكذب» .\nوعليه يدل قول البخاري المتقدم، فهو متروك. والله أعلم.\nويحيى بن يعلى الأسلمي؛ ضعيف بالاتفاق، فهو آفة هذا الأثر إن لم يكن الراوي عنه.\nواعلم أن إيرادي لهذا الأثر في هذه «السلسلة» - وإن كان ليس من شرطي، فقد وجدت نفسي مضطرًا لتخريجه والكشف عن وهائه -؛ لأنني رأيت بعض العلماء من المفسرين وغيرهم قد ساقوه مساق المسلمات؛ كالقرطبي في «جامعه» (١٠ / ٢٨٩)، والشوكاني في «فتح القدير» (٣ / ٢٣٣)، والآلوسي في «روح المعاني» (١٤ / ١١٩) ! وفسروا به قوله تعالى لإبليس الرجيم في سورة الإسراء: ﴿. . . وشاركهم في الأموال والأولاد﴾ بل وكذلك الحافظ ابن حجر في «الفتح» (٩ / ٢٢٩) لما ذكر اختلاف العلماء في تفسير قوله - ﷺ -:\n«لم يضره شيطان أبدًا»؛ في دعاء إتيان الرجل أهله (١)، فكان آخر ما ذكر منها قوله:\n«وقيل: لم يضره بمشاركة أبيه في جماع؛ أمه كما جاء عن مجاهد. . . (فذكره. وقال): ولعل هذا أقرب الأجوبة» !\nفأقول: قوله: «كما جاء. . .» بصيغة الجزم؛ يخالف حال إسناده! فكان الواجب على الحافظ أن يشير إلى ذلك بقوله: «كما روي»؛ كما هو المقرر في المصطلح، وكما هي عادته الغالبة، ولكن غلبته طبيعة كل إنسان، والكمال لله وحده.\nمتفق عليه من حديث ابن عباس، وهو مخرج في «الإرواء» (٢٠١٢) .","vol":"12","page":605},{"text":"على أنه لو صح ذلك عنه؛ فهو مقطوع موقوف عليه، فلا حجة فيه، ولو أنه رفعه؛ لكان مرسلًا، والمرسل ضعيف عند المحدثين، ولا سيما في مثل هذا الأمر الغيبي الغريب، وهذا كله لو صح السند بذلك إليه، فكيف وهو مقطوع واهٍ؟ ! وقد أشار العلامة الآلوسي إلى رده بقوله: «ثم إن دعوى أن الجن تجامع نساء البشر جماعًا حقيقيًا مع أزواجهن إذا لم يذكروا اسم الله تعالى غير مسلّمة عند جميع العلماء، وقوله تعالى: ﴿وشاركهم في الأموال والأولاد﴾ غير نصٍّ في المراد كما لا يخفى» .\nوما قاله من التعميم مخالف لما تقدم، ووقع في وهم آخر، وهو أنه نسب أثر مجاهد للحسن أيضًا - وهو البصري -؛ قرنهما معًا!\nوهذا خطأ؛ فإن أثر الحسن ذكره الحافظ قبيل أثر مجاهد بلفظ آخر نحو حديث ابن عباس المشار اليه آنفًا؛ إلا أنه قال في آخره:\n«فكان يرجى إن حملت أن يكون ولدًا صالحًا» .\nوعزاه الحافظ لعبد الرزاق، وهو في «مصنفه» (٦ / ١٩٤ / ١٠٤٦٧) بسند صحيح عنه.\nثم إن الآلوسي - ﵀ - جاء بغريبة أخرى؛ فقال:\n«ولا شك في إمكان جماع الجني إنسية بدون أن يكون مع زوجها الغير الذاكر اسم الله تعالى، ويدل على ذلك ما رواه أبو عثمان سعيد بن داود الزبيدي قال:\nكتب قوم من أهل اليمن إلى مالك يسألونه عن نكاح الجن، وقالوا إن هاهنا رجلًا من الجن يزعم أنه يريد الحلال؟ (!) فقال: ما أرى بذلك بأسًا في الدين؛","vol":"12","page":606},{"text":"ولكن أكره إذا وجدت امرأةُ حامل قيل: من زوجكِ؟ قالت: من الجن! فيكثر الفساد في الإسلام» .\nووجه الغرابة استدلاله على الإمكان المذكور بهذا الأثر عن مالك! وهو باطل - في نقدي - سندًا ومتنًا.\nأما السند؛ فإن سعيد بن داود الزبيدي ضعفه ابن المديني، وكذبه عبد الله ابن نافع الصائغ في قصةٍ مذكورة في ترجمته في «تاريخ بغداد» و«التهذيب» . وقال الحاكم:\n«روى عن مالك أحاديث موضوعة» . وقال الخطيب وغيره:\n«حدث عن مالك، وفي أحاديثه نكرة» . وقال ابن حبان في «الضعفاء» (١ / ٣٢٥):\n«لا تحل كتابة حديثه إلا على جهة الاعتبار» .\nوأما المتن؛ فإني أستبعد جدًا - على فقه الإمام مالك - أن يقول في تزويج الإنسية بالجني: «ما أرى بذلك بأسًا في الدين» ! ذلك لأن من شروط النكاح - كما هو معلوم - الكفاءة في الدين على الأقل. فلا يجوز تزويج مسلمة بكافر، بل ولا بفاسق، فمن أين لوليها وللشهود أيضًا أن يعلموا أن هذا الجني كفؤ لها، وهم لا يعرفونه؟ ! فإنه قد ظهر لهم بصورة رجل خاطب وجمبل! ولا يمكن رؤيته على حقيقته بنص القرآن.\nوقد يتمثل بصورة أخرى إنسانية أو حيوانية، وحينئذٍ كيف يمكن تطبيق الأحكام المعروفة في الزوجين - كالطلاق والظهار والنفقة وغيرها - مع اختلاف","vol":"12","page":607},{"text":"طبيعة خلقهما؟ ! تالله! إنها من أغرب الغرائب أن يخفى مثل هذا البُطل - بل السُّخف - على العلامة الآلوسي - غفر الله لنا وله -.\nوأغرب من ذلك كله قول ابن تيمية في رسالة «إيضاح الدلالة في عموم الرسالة» (ص ١٢٥ - مجموعة الرسائل المنيرية):\n«وقد يتناكح الإنس والجن، ويولد بينهما ولد، وهذا كثير معروف» ! !\nوأقول: نعم؛ هو معروف بين بعض النسوة الضعيفات الأحلام والعقول، ولكن أن الدليل الشرعي والعقلي على التوالد أولًا، وعلى التزواج الشرعي ثانيًا؟ ! هيهات هيهات!\nوقد علمت مما ذكرته تحت الحديث السابق قبل هذا إنكار العز بن عبد السلام والذهبي على ابن عربي الصوفي ادعاءه أنه تزوج جنية! ! وأنه رزق منها ثلاثة أولاد! ! وأنه لم يعد يراها فيما بعد! ! ! وانظر كلام المازري المبطل لدعوى ابن عربي فيما يأتي تحت الحديث التالي، وهو من الأحاديث التي تساعد على تصديق خرافة التزاوج بين الإنس والجن؛ كمثل أثر مجاهد هذا والحديث الذي قبله.\n<span data-type=\"title\" id=toc-5799>٥٧٧٨ </span>- (كان أحد أبوي بلقيس جنيًا) .\nمنكر. أخرجه ابن جرير الطبري في «التفسير» (١٩ / ١٠٦)، وأبو الشيخ في «العظمة» (٥ / ١٦٥٣)، والثعلبي في «التفسير» (٣ / ٩ / ٢) من طريق سعيد بن بشر عن قتادة عن النضر بن أنس عن بشير بن نهيك عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ سعيد بن بشير؛ مختلف فيه، وهو كما قال","vol":"12","page":608},{"text":"البخاري:\n«يتكلمون في حفظه، وهو محتمل» وقال بلديه أبو مسهر.\n«لم يكن في بلدنا (دمشق) أحد أحفظ منه، وهو منكر الحديث» .\nقلت: وبخاصة فيما تفرد به عن قتادة؛ قال ابن نمير:\n«يروي عن قتادة المنكرات» .\nولهذا؛ قال الحافظ ابن كثير في «البداية والنهاية» (٢ / ٢١) بعد أن عزاه للثعلبي: «وهذا حديث غريب، وفي سنده ضعف» .\nقلت: ومما يؤكد ضعفه ونكارته: أنه قد خالف معمر فقال: عن قتادة قال:\nبلغني أنها امرأة يقال لها: بلقيس؛ أحد أبويها من الجن، مؤخر أحد قدميها كحافرة الدابة.\nأخرجه ابن جرير (١٩ / ٩٥)، وابن أبي حاتم في «تفسيره» (٦ / ١٣٤ / ٢) .\nقلت: وإسناده صحيح موقوفًا على قتادة. فيقال فيه ما قلته في أثر مجاهد الذي قبله وزيادة، وهي: أن الغالب على هذا وأمثاله مما يتعلق ببلقيس أنه من الإسرائيليات، وقد أشار إلى ذلك أبو حيان في تفسيره «البحر المحيط» (٧ / ٦٧) بعد أن ذكر معنى هذا الأثر:\n«وقد طولوا في قصصها بما لم يثبت في القرآن ولا في الحديث الشريف» .","vol":"12","page":609},{"text":"وقال الماوردي:\n«والقول بأن أم بلقيس جنية مستنكر من العقول؛ لتباين الجنسين واختلاف الطبعين، وتفارق الحسين؛ لأن الآدمي جسماني والجن روحاني، وخلق الله الآدمي من صلصال كالفخار، وخلق الجان من مارج من نار، ويمتنع الامتزاج مع هذا التباين، ويستحيل التناسل مع هذا الاختلاف» .\nحكاه القرطبي عنه (١٣ / ٢١٣)، ثم رده بما لا يسمن ولا يغني من جوع فقال:\n«العقل لا يحيله مع ما جاء من الخبر في ذلك» .\nفأقول: نعم العقل لا يحيله، ولكنه أيضاَ لا يدركه؛ بل إنه يستبعده كما تقدم، فالإيمان به يتطلب نصًا صحيحًا صريحًا، والخبر الذي أشار إليه لا يصح، وهو حديث أبي هريرة هذا.\nثم أشار إلى أثر مجاهد المخرج قبله، وقد عرفت نكارته، وإلى النص القرآني: ﴿وشاركهم في الأموال والأولاد﴾، وسبق جواب العلامة الألوسي عنه تحت الأثر المذكور.\nثم رأيت الآلوسي قد صرح بإنكار حديث الترجمة؛ فقال بعد أن ذكره وقول أبي حيان المتقدم:\n«والذي ينبغي أن يعول عليه عدم صحة الخبر» . ثم ذكر قول أبي حيان\nالمتقدم، وزا د:\n«. . . وأن ما ذكر من الحكايات أشبه شيء بالخرافات؛ فإن الظاهر على تقدير","vol":"12","page":610},{"text":"وقوع التناكح بين الإنس والجن الذي قيل؛ يصفع السائل عنه؛ لحماقته وجهله أن لا يكون توالد بينهما» .\nوأقول: عبارته من قوله: «يصفع. . .» إلخ؛ غير سليمة؛ فإن السائل لم يذكر في السياق! فلينظر.\n<span data-type=\"title\" id=toc-5800>٥٧٧٩ </span>- (إني أعلم آيةً لم تنزل على نبي قبلي بعد سليمان بن داود. فقلت: يا رسول الله! أي آية؟ قال: سأعلمكها قبل أن أخرج من المسجد. فانتهينا إلى الباب، فأخرج إحدى قدميه، فقلت: أنسي؟ ثم التفت إلي، فقال: ﴿إنه من سليمان وإنه بسم الله الرحمن الرحيم﴾) .\nضعيف جدًا. أخرجه ابن أبي حاتم في «التفسير» (٦ / ١٨٨ / ١)، وأبو نعيم في «أخبار أصبهان» (٢ / ١٨٦) من طريق أبي يوسف عن سلمة بن صالح عن عبد الكريم أبي أمية عن ابن بريدة عن أبيه قال:\nكنت مع رسول الله - ﷺ - وهو يمشي في المسجد، فقال: فذكره.\nقلت: وهذا إسناد ضعيف جدًا مسلسل بالضعفاء:\nأولًا: عبد الكريم أبو أمية - وهو ابن أبي المخارق المعلم البصري -؛ قال الذهبي في «المغني»:\n«ضعيف، تركه بعضهم» .\nثانيًا: سلمة بن صالح - وهو الواسطي الأحمر -؛ قال الذهبي أيضًا:\n«متروك الحديث»","vol":"12","page":611},{"text":"ثالثًا: أبو يوسف - وهو يعقوب بن إبراهيم القاضي، وصاحب أبي حنيفة -؛\nقال الذهبي:\n«قال الفلاس: صدوق كثير الغلط. وقال (خ): تركوه. وقال المزني: أبو يوسف أتبع القوم للحديث. وقال عمرو الناقد: كان صاحب سنة. وقال أبو حاتم: يكتب حديثه» .\nقلت: فالعلة ممن فوقه. والله أعلم. وقد قال الحافظ ابن كثير عقب رواية ابن أبي حاتم:\n«هذا حديث غريب، وإسناده ضعيف» .\n<span data-type=\"title\" id=toc-5801>٥٧٨٠ </span>- (تجيء - وفي لفظٍ: تعرض - الأعمال يوم القيامة، فتجيء الصلاة فتقول: يارب! أنا الصلاة. فيقول: إنك على خيرٍ. فتجيء الصدقة فتقول: يارب! أنا الصدقة. فيقول: إنك على خيرٍ. ثم يجيء الصيام فيقول: أي رب! أنا الصيام. فيقول: إنك على خير. ثم تجيء الأعمال على ذلك، فيقول الله ﷿: إنك على خير. ثم يجيء الإسلام فيقول: يارب! أنت السلام، وأنا الإسلام. فيقول الله ﷿: إنك على خير، بك اليوم آخذ، وبك أعطي. قال الله ﷿ في كتابه ﴿ومن يبتغ غير الإسلام دينًا فلن يقبل منه، وهو في الآخرة من الخاسرين﴾) .\nضعيف. أخرجه أحمد (٢ / ٣٦٢)، وأبو يعلى (١١ / ٠٤ ١ / ٦٢٣١)، والطبراني في «الأوسط» (٢ / ١٨٠ / ١ - ٢) من طرق عن عباد بن راشد: ثنا","vol":"12","page":612},{"text":"الحسن: ثنا أبو هريرة - إذ ذاك ونحن بالمدينة قال: قال رسول الله - ﷺ -. . . فذكره. وقال الطبراني:\n«لم يروه عن عباد بن راشد إلا حجاج بن نصر» .\nقلت: وهو ضعيف؛ لكن ليس كما قال الطبراني؛ فإنه متابع من ثقتين عند أحمد وأبي يعلى كما أشرت إلى ذلك بقولي: «من طرق» . وإنما علة الحديث الانقطاع بين الحسن وأبي هريرة، فقد قال عبد الله بن أحمد عقب الحديث:\n«عباد بن راشد ثقة؛ لكن الحسن لم يسمع من أبي هريرة» .\nقلت: وهذا هو المقرر عند العلماء: أنه لم يسمع من أبي هريرة؛ لكن قد صح عن الحسن أنه قال: لم أسمع من أبي هريرة غير حديث واحد، وهو حديث: «المختلعات. . .» . وقد خرجته في «الصحيحة» برقم (٦٣٢)، وذكرت هناك تصحيح الحافظ لإسناده؛ فراجعه. وعليه، يبدو أن توثيق عبد الله بن أحمد لعباد هذا يتنافى مع جزمه بأن الحسن لم يسمع من أبي هريرة. ولذلك؛ فإني أقول: لو كان عباد ثقة دون ضعف فيه؛ لكان ينبغي أن يلحق هذا الحديث بحديث: «المختلعات»؛ ولكن ليس الأمر كذلك؛ فإن فيه اختلافًا كثيرًا كما ترى أقوالهم في «التهذيب»، ولذلك؛ قال الذهبي في «الكاشف»:\n«تركه القطان، وضعفه أبو داود، وقواه أحمد» .\nولذلك؛ لم يسع الحافظ إلا أن يذكر الخلاف فيه بأبسط من هذا في كتابه «مقدمة الفتح»، وأفاد أن البخاري روى له حديثًا واحدًا متابعة، وقال في «التقريب» مستخلصًا من تلك الأقوال:","vol":"12","page":613},{"text":"«صدوق له أوهام» .\nقلت: فيخشى أن يكون وهم في تصريح الحسن بالتحديث عن أبي هريرة، وقد ذكر له ابن حبان في «الضعفاء» (٢ / ١٦٣) حديثًا آخر عن الحسن قال: حدثنا سبعة من أصحاب النبي - ﷺ - منهم عبد الله بن عمر. . . فذكره، فقال عقبه:\n«والحسن ﵀ لم يشافه ابن عمر ولا أبا هريرة، ولا. . .» إلخ، وقال فيه:\n«كان ممن يأتي بالمناكير عن أقوام مشاهير، حتى يسبق إلى القلب أنه كان المتعمد لها، فبطل الاحتجاج به» .\nقلت: ولعل مما يدل وعلى وهمه أنه في رواية الإمام أحمد - وهي المذكورة أعلاه - أدرج الآية في الحديث كما هو ظاهر؛ بينما هو في رواية أبي يعلى واللفظ الآخر له - وسنده إليه صحيح - فصلها عن الحديث؛ فقال:\n«ثم قال الحسن: ﴿إن الدين عند الله الإسلام. . .﴾ إلخ.\nوالحديث؛ قال الهيثمي في «مجمع الزوائد» (١٠ / ٣٤٥):\n«رواه أحمد وأبو يعلى والطبراني في «الأوسط»، وفيه عباد بن راشد؛ وثقه أبو حاتم وغيره، وضعفه جماعة، وبقية رجال أحمد رجال (الصحيح») .\nقلت: ويؤخذ عليه أنه لم يذكر قول عبد الله بن أحمد الذي عقب به على الحديث مبينًا الانقطاع بين الحسن وأبي هريرة.","vol":"12","page":614},{"text":"<span data-type=\"title\" id=toc-5802>٥٧٨١ </span>- (إنما نهى النبي - ﷺ - عن الجلوس على القبور لبولٍ أو غائطٍ) .\nمنكر. أخرجه الطحاوي في «شرح المعاني» (١ / ٢٩٦ - ٢٩٧) من طريق الخصيب قال: ثنا عمر بن علي قال: ثنا عثمان بن حكيم عن أبي أمامة أن زيد ابن ثابت قال:\nهلم - يا ابن أخي! - أخبرك، إنما نهى. . . الحديث.\nقلت: وهذا إسناد معلول ومتن منكر، وقد كنت تكلمت عليهما بكلام جيد إن شاء الله تعالى في المجلد الثاني تحت الحديث رقم (٩٦٦)، وتعلقت هناك في إعلال إسناده بعمر بن علي هذا، مبينًا أنه المقدمي، وأنه كان يدلس تدليسًا غريبًا من نوعه، يسميه بعضهم تدليس السكوت، وشرحته هناك بما لا داعي لإعادته هنا، وجعلته السبب في عدم تصحيح الحافظ لهذا الإسناد، واقتصاره على قوله فيه: «رجاله ثقات» .\nوالآن أريد أن أزيد على ما تقدم أمرين اثنين: أحدهما يتعلق بهذا الحديث، والآخر يتعلق بالحديث المشار إليه بالرقم المذكور، فأقول:\nأما الأول: فيمكن إعلال إسناده بالراوي عن المقدمي أيضًا، وهو الخصيب، وهو ابن ناصح الحارثي البصري؛ فإنه ليس مشهورًا بالحفظ والضبط، بل قد تكلم فيه، فذكره ابن حبان في «ثقاته» (٨ / ٢٣٢) قائلًا:\n«ربما أخطأ» . وأشار إلى هذا أبو زرعة بقوله:\n«ما به بأس إن شاء الله تعالى» . ولذلك؛ قال الحافظ في «التقريب»:","vol":"12","page":615},{"text":"«صدوق يخطئ» .\nومن المعروف عند أهل العلم بهذا الفن. أن خطأ الراوي الثقة فضلًا عمن دونه؛ كذا الصدوق الذي يخطئ - يظهر بمخالفته لمن هو أوثق منه، فكيف به إذا خالف الثقات في أحاديثهم؟ فإن الكثير منهم قد رووا عنه - ﷺ - النهي عن الجلوس والقعود والوطأ على القبور، وقد كنت خرجت ثلاثة منها في «أحكام الجنائز» (٢٠٩ - ٢١٠) ورابعًا في آخر الكلام على هذا الحديث في المجلد المشار إليه آنفًا، ثم خرجته تخريجًا علميًا دقيقًا في المجلد السادس برقم (٢٩٦٠)، وهو من رواية عمرو بن حزم قال:\nرآني رسول الله - ﷺ - على قبر فقال:\n«انزل عن القبر، لا تؤذ صاحب القبر» .\nوإسناده صحيح؛ كما حققته هناك تحقيقًا لا تراه في كتاب. وهو نص قاطع يبطل تأويل تلك الأحاديث الصحيحة بأن المراد بها إنما هو الجلوس للغائط أو البول، بهذا الحديث المنكر، وصنوه الآخر، وعدت بزيادة الكلام عليه، فأقول:\nأما الآخر: فقد وقفت على طريق أخرى، فرأيت أنه لا بد من بيان حاله، فأقول: روى الروياني فى «مسنده» (ق / ٢١٩ / ٢) فقال: نا أحمد بن عبد الرحمن: نا عمي: نا محمد بن أيوب عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة: أن رسول - ﷺ - قال:\n«من جلس على قبر يبول عليه أو يتغوط؛ فكأنما جلس على جمرة من نار» . قلت: وهذا إسناد واهٍ. قال ابن حبان في ترجمة عبيد الله بن زحر (٢ / ٦٢ - ٦٣):","vol":"12","page":616},{"text":"«منكر الحديث جدًا، يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات، وإذا اجتمع في إسناد خبر عبيد الله بن زحر، وعلي بن يزيد، والقاسم أبو عبد الرحمن؛ لا يكون ذلك الخبر إلا مما عملته أيديهم» .\nوتعقبه الحافظ في «التهذيب» بقوله:\n«وليس في الثلاثة من اتهم إلا علي بن يزيد، وأما الآخران؛ فهما في الأصل صدوقان، وإن كانا يخطئان» .\nومحمد بن أيوب، فيهم كثرة؛ فلم أعرفه. وتبادر إلى ذهني احتمال أنه محمد ابن أيوب بن سويد الرملي المتهم: وقد تقدمت له أحاديث (١٧٢، ٥٧٦٢ - ٥٧٦٣)، ولكني لم أجد ما يؤكد ذلك؛ بل وجدت في ترجمة عبيد الله بن زحر أنه روى عنه يحيى بن أيوب المصري، فألقي في نفسي أنه لعله تحرف اسم: (يحيى) على الناسخ إلى: (محمد)، لتقارب الشبه بينهما، وقد عهدنا مثل هذا التحريف في بعض المخطوطات. والله أعلم بحقيقة الحال.\n<span data-type=\"title\" id=toc-5803>٥٧٨٢ </span>- (خلق الله آدم من أديم الأرض كلها، فخرجت ذريته على حسب ذلك؛ منهم الأبيض، والأسود، والأسمر، والأحمر، ومنهم بين ذلك، ومنهم السهل، والخبيث، والطيب) .\nمنكر باختصار (القبضة) . أخرجه الحاكم (٢ / ٢٦١)، ومن طريقه البيهقي في «السنن» (٩ / ٣) عن إسحاق بن إبراهيم: أنبأ عبد الرزاق: أنبأ معمر: أخبرنا عوف العبدي عن قسامة بن زهير عن أبي موسى الأشعر ﵁ مرفوعًا. وقال الحاكم:","vol":"12","page":617},{"text":"«صحيح الإسناد» ! ووافقه الذهبي!\nوأقول: في تصحيحه من هذا الوجه نظر:\nالأول: أن إسحاق بن إبراهيم - وهو الدبري - في سماعه من عبد الرزاق كلام؛ قال الذهبي في «المغني»:\n«صدوق. قال ابن عدي: «استصغر في عبد الرزاق» . قلت: سمع من عبد الرزاق كتبه وهو ابن سبع سنين أو نحوها، وروى عنه أحاديث منكرة، فوقع التردد فيها هل هي من قبل الدبري وانفرد بها، أو هي محفوظة مما انفرد به عبد الرزاق؟ وقد احتج بالدبري جماعة من الحفاظ؛ كأبي عوانة وغيره» .\nوذكر الحافظ في «اللسان» عن ابن الصلاح أنه قال:\n«وقد وجدت فيما روى الدبري عن عبد الرزاق أحاديث أستنكرها جدًا، فأحلت أمرها على الدبري، لأن سماعه منه متأخر جدًا» (١) .\nوعليه؛ فإني أقول:\nإن هذا الحديث بالاختصار المشار إليه هو من تلك المنكرات، وذلك؛ لمخالفته لروايات الثقات لهذا الحديث عن عوف العبدي بسنده المذكور مرفوعًا بلفظ:\n«إن الله خلق آدم من قبضة قبضها من جميع الأرض. . .» الحديث والباقي مثله. وهو مخرج في «الصحيحة» (١٦٣٠)، فأسقط الدبري منه جملة القبضة، فدل ذلك على سوء حفظه وقلة ضبطه، فلا يحتج به عند تبين خطئه ومخالفته.\n_________\n(١) انظر «مقدمة ابن الصلاح» (ص ٤٠٨)، وشرح العراقي عليه.","vol":"12","page":618},{"text":"وقد استغل هذا السقط ذاك الجاحد لصفات الله، والمستلزم جحده لوجوده ﷾؛ فقد رأيته أخرج هذا الحديث الصحيح الذي فيه (القبضة) في تعليقه على «دفع الشبه» (ص ١٦٣)، ومع أنه ذكر تصحيح الترمذي والحاكم والذهبي إياه، فقد ضرب بذلك عرض الحائط، جاحدًا تلك الجملة الصحيحة بقوله:\n«والظاهر أنها من تصرف الرواة؛ رووه بالمعنى بدليل رواية الحاكم. . .» .\nثم ساق حديث الترجمة؛ لأنه ليس فيه الجملة!\nلقد أكد الجاحد باستدلاله بهذا الحديث المنكر على أنه لا يزال سادرًا في جحده وضلاله وغيه، تارة بتأويله لآيات الصفات وأحاديثها الصحيحة وتعطيل معانيها، وتارة بادعاء أن حديث الآحاد لا تثبت به العقيدة، وتارة باختلاق علة للحديث الصحيح لا وجود لها إلا في مخه، وتارة بتقوية الحديث المنكر؛ ليضرب به الحديث الصحيح كما فعل هنا، فإنه لما لم يستطع أن يوجد له علة قادحة يتشبث بها لرده؛ اختلق زعمه بأنه من تصرف الرواة، وكذب والله! ثم استدل على ذلك بالحديث المنكر موهمًا القراء صحته! ولو أنه كان صحيح السند لم يجز الاستدلال المذكور لما هو مقرر في علوم الحديث: أن زيادة الثقة مقبولة. ولكن هذا الجاحد لا يقيم لهذا العلم ولا لغيره وزنًا إذا تعارض مع جحده وهواه! !\nوإن مما يؤكد هذا: أنه قوى إسناد أثر ابن مسعود عند ابن سعد (١٠ / ٢٦) بلفظ:\n«إن الله بعث إبليس، فأخذ من أديم الأرض، فخلق منه آدم» .\nفقال عقبه:","vol":"12","page":619},{"text":"«سنده حسن» !\nكذا قال! وفيه شيخ ابن سعد: حسين بن حسن الأشقر؛ قال الذهبي في\n«الكاشف»:\n«واهٍ. قال (خ): فيه نظر» . وقال الحافظ في «التقريب»:\n«صدوق يهم» .\nوفوقه جعفر بن أبي المغيرة عن سعيد بن جبير؛ قال الحافظ أيضًا:\n«صدوق يهم» .\nقلت: لكن قال في «التهذيب»:\n«قال ابن منده: ليس بالقوي في سعيد بن جبير» .\nوهذا - كما ترى - من روايته عن سعيد.\nثم إنه لم يكتف بتقوية هذا الأثر، وإنما فعل ذلك ليضم إلى جنايته السابقة في ضربه الحديث الصحيح بالحديث الضعيف جناية أخرى، وهي ضرب الحديث الصحيح المرفوع بالأثر الحسن عنده! فقال (ص ١٦٤):\n«والظاهر أن الضارب هو إبليس الذي بعثه الله فأخذ من أديم الأرض كما مر في الأثر قبل هذا بسند حسن» !\nفتأمل أيها القارئ الكريم! كيف يستظهر ما في الأثر غير المرفوع - على ما فيه من ضعف - ويضرب به الحديث الصحيح! عامله الله بما يستحق.\nوانظر بهذه المناسبة أحاديث القبضتين في «الصحيحة» (٤٦ - ٥٥) .","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-5804>٥٧٨٣ </span>- (لا تجعلوني كقدح الراكب، يملأ قدحه، فإذا فرغ، وعلق معاليقة، فإن كان له في الشراب حاجة، أو الوضوء، وإلا؛ أهراق القدح. أحسبه قال: فاذكروني في أول الدعاء، وفي وسطه، وفي آخر الدعاء) .\nمنكر. أخرجه عبد الرزاق في «المصنف» (٢ / ٢١٥ / ٣١١٧)، وعبد بن حميد في «المنتخب من المسند» (٣ / ٦٥ / ١١٣٠)، وابن أبي عاصم في «الصلاة على النبي» (٥٥ / ٧١)، والبزار (٤ / ٤٥ / ٣١٥٦)، والعقيلي في «الضعفاء» (١ / ٦١ / ٥٧)، والبيهقي في «الشعب» (٢ / ٢١٦)، وأبو القاسم الأصبهاني في «الترغيب» (٢ / ٦٩٢ / ١٦٦٨)، وأبو حفص المؤدب في «المنتقى من حديث محمد بن إسماعيل الفارسي» (ق ٢٢٩ / ٢)، والقضاعي في «مسند الشهاب» (٢ / ٨٩ / ٩٤٤) من طرق عن موسى بن عبيدة عن إبراهيم بن محمد بن إبراهيم عن أبيه عن جابر بن عبد الله مرفوعًا. قلت: وهذا إسناد ضعيف؛ علته أحد الرجلين:\n١ - إما إبراهيم بن محمد هذا - وهو التيمي -؛ قال ابن أبي حاتم (١ / ١ / ١٢٥) عن أبيه:\n«منكر الحديث، لم يثبت حديثه» .\nقلت: يعني والله أعلم؛ فقد قال البخاري في ترجمة إبراهيم هذا من «التاريخ الكبير» (١ / ١ / ٣٢٠) و«الصغير» (٢٥١):\n«لم يثبت حديثه، روى عنه موسى بيت عبيدة؛ ضعف لذلك» .","vol":"12","page":621},{"text":"قلت: وهذا رواه العقيلي عنه، ثم ساق له هذا الحديث.\nوظاهر كلام ابن حبان أنه مجهول لا يعرف إلا بهذه الرواية؛ فقال في «الضعفاء» (١ / ١٠٨):\n«منكر الحديث، ولا أعلم له راويًا إلا موسى بن عبيدة الربذي، وموسى؛ ليس بشيء في الحديث، ولا أدري البلية في أحاديثه والتخليط في روايته منه أو من موسى؟ ومن أيهما كان؛ فهو وما لم يرو سيان» .\n٢ - وإما من موسى بن عبيدة؛ كما تقدم آنفًا عن ابن حبان، وهو ضعيف مع صلاحه وعبادته، وبه أعله السخاوي في «القول البديع»؛ فقال (ص ١٦٥):\n«وهو ضعيف، والحديث غريب» . وقال في مكان آخر (ص ٧٩ - ٨٠) في موسى هذا:\n«ضعيف جدًا» .\nوهو ظاهر كلام ابن حبان المتقدم فيه، وكذا كلام غيره، فراجع «التهذيب» .\nثم قال السخاوي:\n«وقد رواه سفيان بن عيينة في «جامعه» من طريق يعقوب بن زيد بن طلحة يبلغ به النبي - ﷺ - قال:\n«لا تجعلوني كقدح الراكب، اجعلوني في أول دعائكم، وأوسطه وآخره» .\nوسنده مرسل أو معضل، فإن كان يعقوب أخذه من غير موسى؛ تقوت به\nرواية موسى» !","vol":"12","page":622},{"text":"كذا قال! ولا فائدة من هذه التقوية، لأن يعقوب لو فرض أنه أخذه من غير موسى، فسيبقى فوقه إبراهيم بن محمد التيمي، وهو منكر الحديث كما تقدم، فلعله أراد أن يقول: «غير إبراهيم» فسبقه القلم فقال: «غير موسى» !\nعلى أنه لو سلمنا بأنه أراد هذا؛ فلا يتقوى الحديث بذلك، لأن يعقوب تابعي صغير، عامة رواياته عن التابعين، ليس له رواية عن الصحابة، وإنما روى عن أبي أمامة بن سهل بن حنيف، ولم يسمع من النبي - ﷺ -، ولد قبل وفاته - ﷺ - بعامين، ولذلك؛ قال المزي:\n«روى عن النبي - ﷺ - مرسلًا» .\nفأقول: فأحسن أحوال رواية يعقوب هذه الإرسال، فلا يتقوى بها حديث إبراهيم؛ لاحتمال أن يعود إلى الرواية عنه للسبب المذكور في بيان سبب عدم صلاحية الاحتجاج بمرسل التابعي في «المصطلح»، على أن الأرجح أن روايته معضلة، فيقوى الاحتمال حينئذ. والله أعلم.\nوالحديث؛ أورده ابن القيم في «جلاء الأفهام» (ص ٤١ - ٤٢ / دار الكتب العلمية) من رواية ابن أبي عاصم والطبراني فقط، ساقه بإسناديهما اللذين يلتقيان عند موسى بن عبيدة. وسكت عليه، وإسناد الطبراني من طريق عبد الرزاق. وإلى هذا عزاه في مكان آخر (٢١١)، وسكت عنه أيضًا، ولعل ذلك لشهرة موسى بالضعف. ولعله لهذا السبب أيضًا سكت الحافظ عن الحديث في «المطالب العالية» (٣ / ٢٢٢) ! لكن هذا أبعد عن أن يعذر؛ لأنه لم يسق إسناده الذي يمكن الواقف عليه من العلماء من معرفة علته كما لا يخفى. ونقل الشيخ الأعظمي في تعليقه عليه عن البوصيري أنه قال:","vol":"12","page":623},{"text":"«ومدار سنده على موسى بن عبيدة، وهو ضعيف (٢ / ٧٥» .\nوفاته العلة الأخرى! وكذلك فاتت الهيثمي في «المجمع» (١٠ / ١٥٥) وعزاه للبزار فقط!\nثم رأيت ابن طاهر المقدسي قد أورد الحديث في «تذكرة الموضوعات» (ص ١٠٥)، وأعله بموسى هذا؛ قال:\n«تكلم فيه أحمد ويحيى» .\n<span data-type=\"title\" id=toc-5805>٥٧٨٤ </span>- (الجنة حرام على كل فاحش أن يدخلها) .\nضعيف. أخرجه ابن أبي الدنيا في «الصمت» (١٧٩ / ٣٢٢): حدثني عصمة بن الفضل: حدثني يحيى بن يحيى: حدثنا ابن لهيعة عن عياش بن عباس عن أبي عبد الرحمن عن عبد الله بن عمرو ﵄: أن النبي - ﷺ - قال: فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ إلا أن ابن لهيعة ضعيف من قبل حفظه. وقد خالفه الليث بن سعد فقال: عن عياش بن عباس به موقوفًا على ابن عمرو.\nأخرجه أبو نعيم في «الحلية» (١ / ٢٨٨): حدثنا محمد بن معمر: ثنا موسى بن هارون: ثنا قتيبة بن سعيد: ثنا الليث بن سعد به.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ غير محمد بن معمر - وهو السامي -؛ وهو مجهول الحال؛ كما يأتي في الحديث التالي، وقد أورده الخطيب في «تاريخ بغداد» (٣ / ٣٠٤) برواية محمد بن مخلد عنه، وساق له الحديث المشار إليه","vol":"12","page":624},{"text":"واستنكره كما يأتي، وصرح الذهبي بتجهيله كما سترى. والله أعلم.\nوالحديث؛ عزاه العراقي في «تخريج الإحياء» (٣ / ١٢١) لابن أبي الدنيا، وأبي نعيم في «الحلية» . وسكت عنه؛ لكن نقل المناوي عنه أنه قال:\n«سنده لين» .\nواعتمده في «التيسير» .\n<span data-type=\"title\" id=toc-5806>٥٧٨٥ </span>- (من شارك ذميا فتواضع له؛ إذا كان يوم القيامة ضرب فيما بينهما وادٍ من نارٍ، فقيل للمسلم: خض إلى ذلك الجانب حتى تحاسب شريكك) .\nباطل. أخرجه الخطيب في «التاريخ» (٣ / ٣٠٤)، وعنه ابن الجوزي في\n«الموضوعات» (٢ / ٢٤٩ - ٢٥٠) من طريق محمد بن مخلد: حدثنا محمد ابن معمر بن محمد بن عبد الله السامي: حدثنا يحيى بن حفص بن أخي هلال الكوفي: حدثنا يعلى بن عبيد: حدثنا مسعر عن موسى بن عقبة عن نافع عن ابن عمر مرفوعًا. وقال الخطيب:\n«حديث منكر، لم أكتبه إلا بهذا الإسناد» .\nوأقره ابن الجوزي، ثم السيوطي (٢ / ١٥٣)، ثم ابن عراق في «تنزيه الشريعة» (٢ / ١٨٨) . وقال الذهبي في ترجمة يحيى بن حفص هذا:\n«لا يعرف، روى عن يعلى بن عبيد خبرًا باطلًا، وهو (ثم ذكر هذا) . وقال: آفته يحيى، وإلا؛ فالسامي؛ فإنه مجهول الحال أيضًا» .","vol":"12","page":625},{"text":"وأقره الحافظ في «اللسان» .\n<span data-type=\"title\" id=toc-5807>٥٧٨٦ </span>- (كان الذي أصاب سليمان بن داود ﵇ في سبب امرأة من أهله يقال لها جرادة. وكانت أحب نسائه إليه، وكان إذا أراد أن يأتي نساءه أو يدخل الخلاء؛ أعطاهم الخاتم، فجاء أناس من أهل الجرادة يخاصمون قومًا إلى سليمان ﵇، فكان هوى سليمان أن يكون الحق لأهل الجرادة فيقضي لهم، فعوقب حين لم يكن هواه فيهم واحدًا، فجاء حين أراد الله أن يبتليه فأعطاها الخاتم، ودخل الخلاء، وتمثل الشيطان في صورة سليمان، قال: هاتي خاتمي. فأعطته خاتمه، فلما لبسه؛ دانت له الشياطين والإنس والجن، وكل شيء. . . الحديث بطوله؛ وفيه: أن الشيطان كان يأتي نساء سليمان وهن حيض) .\nمنكر موقوف. أخرجه النسائي في «السنن الكبرى» (٦ / ٢٨٧ / ١٠٩٩٣)، وكذا ابن أبي حاتم في «التفسير»؛ كما في «ابن كثير» (٤ / ٣٦)، وابن جرير (١ / ٣٥٧) من طريق أبي معاوية: حدثنا الأعمش عن المنهال بن عمرو عن سعيد بن جبير عن ابن عباس قال:. . . فذكره موقوفًا عليه.\nقلت: وهذا إسناد جيد، رجاله ثقات رجال الشيخين؛ غير المنهال بن عمرو؛ فهو من أفراد البخاري، وفية كلام يسير، وقال الحافظ في «التقريب»:\n«صدوق ربما وهم» .\nولذا؛ قال الحافظ ابن كثير:\n«إسناده إلى ابن عباس قوي؛ لكن الظاهر أنه إنما تلقاه ابن عباس رضي الله","vol":"12","page":626},{"text":"عنهما - إن صح عنه - من أهل الكتاب، وفيهم طائفة لا يعتقدون نبوة سليمان ﵊، فالظاهر أنهم يكذبون عليه، ولهذا؛ كان في هذا السياق منكرات: من أشدها ذكر النساء. . . وقد رويت هذه القصة مطولة عن جماعة من السلف ﵃: كسعيد بن المسيب وزيد بن أسلم وجماعة آخرين، وكلها متلقاة من قصص أهل الكتاب» .\nقلت: ويؤيد ما ذكره من التلقي: ما روى عبد الرزاق وابن المنذر؛ كما في\n«الدر» (٥ / ٣١٠) عن ابن عباس قال:\nأربع آيات من كتاب الله لم أدر ما هي؛ حتى سألت عنهن كعب الأحبار. . . وسألته عن قوله تعالى: (وألقينا على كرسيه جسدًا ثم أناب)؛ قال: الشيطان أخذ خاتم سليمان ﵇ الذي فيه ملكه. . . الحديث مختصرًا (١)؛ ليس فيه ذكر النساء. قال العلامة الآلوسي في «تفسيره» (١٢ / ١٩٩):\n«ومعلوم أن كعبًا يرويه عن كتب اليهود، وهي لا يوثق بها، على أن إشعار ما يأتي بأن تسخير الشياطين [كان] بعد الفتنة يأبى صحته هذه المقالة كما لا يخفى.\nثم إن أمر خاتم سليمان ﵇ في غاية الشهرة بين الخواص والعوام، ويستبعد جدًا أن يكون الله تعالى قد ربط ما أعطى نبيه من الملك بذلك الخاتم! وعندي أنه لو كان في ذلك الخاتم السر الذي يقولون؛ لذكره الله تعالى في كتابه» .\nقلت: أو نبيه - ﷺ - في حديثه. والله تعالى أعلم بحقيقة الحال.\n_________\n(١) ثم وقفت على إسناده في «تفسير عبد الرزاق» (٣ / ١٦٥ - ١٦٦) قال: أخبرنا إسرائيل عن فرات القزاز عت سعيد بن جبير عن ابن عباس. وهذا سند صحيح على شرط الشيخين.","vol":"12","page":627},{"text":"وقال أبو حيان في «تفسيره» (٧ / ٣٩٧):\n«نقل المفسرون في هذه الفتنة وإلقاء الجسد أقوالًا يجب براءة الأنبياء منها، وهي مما لا يحل نقلها، وهي من أوضاع اليهود والزنادقة» . قال الآلوسي عقبه:\n«وكيف يجوز تمثل الشيطان بصورة نبي حتى يلتبس أمره على الناس، ويعتقدوا أن ذلك المتصور هو النبي! ولو أمكن وجود هذا لم يوثق بإرسال نبي. نسأل الله تعالى سلامة ديننا وعقولنا! ومن أقبح ما فيها: تسلط الشيطان على نساء نبيه حتى وطئهن وهن حيض! الله أكبر! هذا بهتان عظيم، وخطب جسيم. ونسبة الخبر إلى ابن عباس رضي الله تعالى عنهما لا تسلم صحتها، وكذا لا تسلم دعوى قوة سنده إليه، وإن قال بها من سمعت» .\nيشير إلى ما كان نقله عن ابن حجر والسيوطي أنهما قالا:\n«سنده قوي» .\nوالحافظ ذكر هذا في «تخريج الكشاف» (٤ / ١٤٢) . والسيوطي في «الدر المنثور» (٥ / ٣١٠)، وهما تابعان في ذلك الحافظ ابن كثير كما تقدم. ولا أوافق الآلوسي في عدم تسليمه بقوة السند، لأنه الذي يقتضيه علم الحديث والجرح والتعديل، لا سيما وهو موقوف، وليس كل موقوف هو في حكم المرفوع كما هو معلوم، وبخاصة إذا احتمل أنه من الإسرائيليات كهذا، وهو مما نقطع به؛ لما فيه من المخالفات للشرع كما تقدم، وبخاصة أنه صح سنده عن ابن عباس أنه سأل كعبًا كما تقدم.\nولتمام الفائدة أقول:","vol":"12","page":628},{"text":"قال أبو حيان في تمام كلامه السابق:\n«ولم يبين الله الفتنة ما هي، ولا الجسد الذي ألقاه على كرسي سليمان، وأقرب ما قيل فيه: أن المراد بالفتنة كونه لم يستثن في الحديث الذي قال: «لأطوفن الليلة على سبعين امرأة، كل واحدة تأتي بفارس مجاهد في سبيل الله. ولم يقل: إن شاء الله. فطاف عليهن، فلم تحمل إلا امرأة واحدة وجاءته بشق رجل. . .» فالمراد بقوله: ﴿ولقد فتنا سليمان وألقينا على كرسيه جسدًا﴾؛ هو هذا، والجسد الملقى هو المولود: شق رجل» .\nوهو الذي استظهره الآلوسي وغيره؛ كالشيخ الشنقيطي - ﵀ - في\n«أضواء البيان» (٤ / ٧٧ و٧ / ٣٤ - ٣٥)، وقال بعد أن أشار إلى القصة:\n«لا يخفى أنه باطل لا أصل له. . . يوضح بطلانه قوله تعالى: ﴿إن عبادي ليس لك عليهم سلطان إلا من اتبعك من الغاوين﴾، واعتراف الشيطان بذلك في قوله: ﴿إلا عبادك منهم المخلصين﴾» .\n(تنبيه): لقد ذكر البغوي في «تفسيره» (٤ / ٦٤) حديث الترجمة بنحوه بقوله:\n«وروي عن سعيد بن المسيب قال: احتجب سليمان عن الناس ثلاثة أيام. . . (الحديث وفيه:) وذكر حديث الخاتم وأخذ الشيطان إياه كما روينا» .\nفعلق عليه المعلقان اللذان غررا بطلاب العلم بتسويد اسميهما على هذه الطبعة الجديدة من «التفسير» بطبعهما تحت اسم المؤلف «إعداد وتحقيق خالد عبد الرحمن العك. مروان سوار» ! فقالا:","vol":"12","page":629},{"text":"«وهذا جزء من حديث أخرجه الإمام أحمد في مسنده ج ٤ / ١٧٦ - ١٧٧ - وجـ ٥ / ٦٨ - ٢٣٩» .\nوهذا كذب صرف على «مسند» الإمام، لا أدري والله هل كان ذلك قصدًا منهما تشبعًا بما لم يعطيا، أم هو الغفلة عن التحقيق المدعى والتصحيح؟ ! لقد حاولت أن التمس لهما عذرًا، فحاولت أن أجد في صفحة التعليق وفي التي بعدها حديثًا مرفوعًا يمكن ربط التعليق به، والاعتذار عنهما بأنهما أراداه به، ولكنهما لم يتنبها لخطأ الطابع، ولكني لم أجد في الصفحتين ما يمكن ربط التعليق به. والله المستعان.\n<span data-type=\"title\" id=toc-5808>٥٧٨٧ </span>- (من قرأ آية الكرسي دبر كل صلاة مكتوبة؛ كان بمنزلة من قاتل عن أنبياء الله ﷿ حتى يستشهد) .\nموضوع. أخرجه ابن السني في «عمل اليوم والليلة» (٤٢ / ١٢٠) من طريق علي بن الحسن بن معروف: حدثنا عبد الحميد بن إبراهيم أبو التقى: حدثنا إسماعيل بن عياش عن داود بن إبراهيم الذهلي: أنه أخبره عن أبي أمامة: صدي بن عجلان الباهلي ﵁ مرفوعًا.\nقلت: وهذا إسناد مظلم مسلسل بالعلل:\nالأولى: داود بن إبراهيم الذهلي؛ لم أعرفه، ولا أستبعد أن يكون الذي في\n«الميزان» .\n«داود بن إبراهيم عن عبادة بن الصامت. لا يعرف، وقال الأزدي: لا يصح حديثه» .","vol":"12","page":630},{"text":"الثانية: إسماعيل بن عياش؛ ضعيف في غير الشاميين، ولعل روايته هذه عنهم.\nالثالثة: أبو التقى هذا؛ قال الحافظ:\n«صدوق؛ إلا أنه ذهبت كتبه وساء حفظه» .\nالرابعة: علي بن الحسن بن معروف؛ لم أجد له ترجمة.\nثم إن المحفوظ من طريق أخرى صحيحة عن أبي أمامة إنما هو بلفظ:\n«. . . لم يحل بينه وبين دخول الجنة إلا الموت» .\nرواه النسائي وابن السني وغيرهما بسند صحيح، وهو مخرج في «الصحيحة» (٩٧٢) .\n(تنبيه): لقد أطلعني بعض الإخوان على رسالة بعنوان «آية الكرسي معانيها وفضائلها» للحافظ السيوطي، تحقيق وتعليق يوسف البدري، مراجعة د. محمد أحمد عاشور. دار الاعتصام. ذكر في المقدمة أنهما نقلاها عن «الدر المنثور» للسيوطي، وأنهما لم يتقيدا بترتيبه وتاليفه؛ بل استفادا من باقي التفاسير، كالطبري. . . وغيره، وذ كرا في «خاتمة» الكتيب:\n«ونلاحظ أننا أمام أحد كبار الحفاظ. . ومع ذلك؛ فقد ورد في كتابه بعض الروايات الضعيفة، فزدنا عليه ما صح (!) وعقبنا أسفل كل صفحة بحال ما أورده من الآثار أو الأخبار (!) . .» .\nوفي هذا الكلام على اختصاره ما يخالف الواقع:","vol":"12","page":631},{"text":"أولًا: أنهما لم يبينا حال أكثر الآثار والأخبار المذكورة في «كتيبهما»، ولا هما أهل لذلك؛ لجهلهما بهذا العلم، كما يدل على ذلك بعض تعليقهما، وجل ما فعلا إنما هو التخريج، والقليل الذي بينوا حاله إنما هو النقل عن بعض الحفاظ كابن كثير وغيره. وهناك أكثر من ستين رواية اكتفوا بتخريجها نقلًا عن الغير (!) ولم يبينا حالها من الصحة والضعف، وفيها بعض الموضوعات مثل حديث الحسن بن علي، وحديث أنس، وحديث علي، الواردة فيه على نسق واحد (ص ٤٢)، ثلاثتها موضوعة، وهي مخرجة عندي في «الضعيفة» بالأرقام التالية: (٥١٣٥، ٦١٧٤، ٦١٧٥) !\nثانيًا: قولهما: «فزدنا عليه ما صح»؛ كذب صراح مع الأسف! لترويج «الكتيب»، وليوهما القراء أنهما أتيا بشيء جديد فاقوا به الحافظ السيوطي! ففيما زادا ما هو موضوع أيضًا؛ كحديث أبي موسى في فضل آية الكرسي أيضًا (ص ٤٤)، ونقلا فيها عن الحافظ ابن كثير أنه قال: «منكر جدًا» ! فأين الصحة المدعاة؟ ! وهو مخرج في «الضعيفة» أيضًا (٣٩٠١) .\nوأسوأ من ذلك أنهما قالا في تخريج حديث الترجمة:\n«رواه ابن حبان والدارقطني والطبراني، ورواية ابن حبان على شرط الشيخين. . .» .\nوهذا مما يدل على جهلهما البالغ لهذا العلم، حتى في نقل التخريج! فإن المذكورين إنما أخرجوا الحديث مختصرًا بالسند الآخر الصحيح كما تقدم ذكره قبيل هذا التنبيه. مع أن قوله في رواية ابن حبان: «على شرط الشيخين» خطأ؛ فإنما هو على شرط البخاري فقط، مع العلم بأنه - أعني: ابن حبان - لم يروه في","vol":"12","page":632},{"text":"«صحيحه»؛ كما كنت نبهت عليه هناك في «الصحيحة» (٩٧٢) . والله المستعان.\nوالحديث؛ عزاه السيوطي في «الجامع الكبير» لابن السني والديلمي عن أبي أمامة، وسكت عنه كعادته، وللحكيم عن زيد المروزي معضلًا!\n<span data-type=\"title\" id=toc-5809>٥٧٨٨ </span>- (من صلى علي حين يصبح عشرًا، وحين يمسي عشرًا؛ أدركته شفاعتي يوم القيامة) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» من طريق إبراهيم بن محمد ابن زياد الألهاني قال: سمعت خالد بن معدان يحدث عن أبي الدرداء قال:. . . فذكره مرفوعًا؛ كما في «جلاء الأفهام» لابن قيم الجوزية (ص ٢٥٠ - طبع مكتبة أنصار السنة)، وسكت عنه؛ لأنه ساقه بإسناده لينظر فيه، ففعلت، فتبين أنه ضعيف؛ خلافًا لقول المنذري في «الترغيب» (١ / ٢٣٢):\n«رواه الطبراني بإسنادين، أحدهما جيد» !\nوتبعه على ذلك الهيثمي في «المجمع» (١٠ / ١٤٠)، وزاد:\n«ورجاله وثقوا» ! وقلدهما المعلقون الثلاثة على «الترغيب» (١ / ٥١٥) !\nقلت: وفيه علتان:\nالأ ولى: أشار إليها الهيثمي بقوله المذكور: «وثقوا» ! وهي: إبراهيم بن محمد الألهاني؛ فقد أورده البخاري في «التاريخ» (١ / ١ / ٣٢٣)، وابن أبي حاتم (١ / ١ / ١٢٧) برواية اثنين من الثقات، ولم يذكرا فيه جرحًا ولا تعديلًا.","vol":"12","page":633},{"text":"وذكره ابن حبان في «الثقات» (٦ / ١٧) برواية أحدهما. وهناك عنه راو ثالث وهو بقية بن الوليد، روى عنه هذا الحديث مصرحًا بالتحديث، والسند إليه صحيح.\nالعلة الثانية: الانقطاع بين خالد بن معدان وأبي الدرداء، وبها أعله الحافظ العراقي؛ فقال في «تخريج الإحياء» (١ / ٣٣٤):\n«رواه الطبراني، وفيه انقطاع» .\nوأقره الحافظ الناجي في كتابه «عجالة الإملاء» (ص ٩٦ - مخطوط)، ثم الزبيدي في «شرح الإحياء» (٥ / ١٣٢)، ومن قبلهما الحافظ السخاوي في «القول البديع»؛ فقال (ص ٩١):\n«رواه الطبراني بإسنادين، أحدهما جيد؛ لكن فيه انقطاع؛ لأن خالدًا لم يسمع من أبي الدرداء، وأخرجه ابن أبي عاصم أيضًا، وفيه ضعف» .\nوأشار إلى الانقطاع في ترجمة (خالد) من «التهذيب»، والعلائي في «جامع التحصيل» (٢٠٦) . ثم نقل عن الإمام أحمد أنه قال فيه:\n«لم يسمع من أبي الدرداء» .\n(تنبيه): لم يطبع بعد أحاديث أبي الدرداء من «المعجم الكبير» للطبراني. فنقلته بإسناده من كتاب «الجلاء»، وذلك من فوائده، وقدر لي أنني نقلته عند تخريجه من طبعة دار الكتب العلمية (ص ٢٣٤)، وقد وقع فيها اسم تابعيه (محمد بن معدان)، فجرى التخريج عليه، ثم لفت نظري أحد الإخوان لي أنه في طبعة أنصار السنة (خالد بن معدان)، فوجدته مطابقًا لما كنت نقلته في آخر","vol":"12","page":634},{"text":"التخريج عن «القول البديع»، فاعتمدته، وعدلت التخريج عليه. والله الهادي.\n<span data-type=\"title\" id=toc-5810>٥٧٨٩ </span>- (خرج يوم فطرٍ أو أضحى، فخطب قائمًا، ثم قعد قعدةً، ثم قام) .\nمنكر. أخرجه ابن ماجه (١٢٨٩) من طريق أبي بحر: ثنا عبيد الله بن عمرو الرقي: ثنا إسماعيل بن مسلم الخولاني: ثنا أبو الزبير عن جابر قال: فذكره.\nقلت: وهذا إسناد واهٍ؛ مسلسل بالعلل:\nالأولى: عنعنة أبي الزبير.\nالثانية: ضعف إسماعيل بن مسلم الخولاني، والظاهر أنه المكي أبو إسحاق والبصري، وهو ممن اتفقوا على تضعيفه، وبه أعله الحافظ في «التلخيص» (٢ / ٨٦)، وإن كنت لم أر من ذكر أنه خولاني؛ كالسمعاني في «الأنساب»، وأفاد أنهم قبيلة نزل أكثرهم الشام.\nالثالثة: أبو بحر - واسمه عبد الرحمن بن عثمان البكراوي -؛ وهو ضعيف؛ كما في «التقريب» .\nوبهذه العلة والتي قبلها أعله البوصيري في «زوائده»، فقال:\n«فيه إسماعيل بن مسلم، وقد أجمعوا على ضعفه. وأبو بحر؛ ضعيف» .\nوالحديث؛ أورده الزيلعي في «نصب الراية» (٢ / ٢٢١) بإسناد ابن ماجه، وعقب عليه بقوله:","vol":"12","page":635},{"text":"«قال النووي في «الخلاصة»: وروي عن ابن مسعود: أنه قال: «السنة أن يخطب في العيدين خطبتين؟ فيفصل بينهما بجلوس»؛ ضعيف غير متصل، ولم يثبت في تكرير الخطبة شيء، ولكن المعتمد فيه القياس على الجمعة. انتهى كلامه» .\nومن الغرائب أن الحافظ في «الدراية» (١ / ٢٢٢) تعقبه بحديث جابر هذا، فقال:\n«وهذا يرد قول النووي: إنه لم يرد في تكرير الخطبة يوم العيد شيء، وإنما عمل فيه بالقياس على الجمعة» !\nوأقول: لي على ما تقدم ملاحظات:\nالأولى: قوله: (ابن مسعود)؛ أظنه محرفًا من (المسعودي)؛ فإن الأثر المذكور أخرجه الإمام الشافعي في «الأم» (١ / ٢١١)، ومن طريقه البيهقي في «السنن» (٣ / ٢٩٩): أخبرنا إبراهيم بن محمد قال: حدثني عبد الرحمن ابن محمد بن عبد الله عن إبراهيم بن عبد الله عن عبيد الله بن عبد الله بن عتبة قال:. . . فذكره.\nقلت: وعبيد الله هذا: هو ابن عبد الله بن عتبة بن مسعود الهذلي، وهو تابعي ثقة، فلعله الذي عناه النووي، بدليل قوله:\n«ضعيف غير متصل» . يعني: أنه مرسل تابعي. والله أعلم.\nثم إن السند إليه واهٍ بمرة؛ فإن اللذين دونه لم أعرفهما.\nوإبراهيم بن محمد: هو ابن أبي يحيى الأسلمي؛ متروك، وكذبه بعضهم.","vol":"12","page":636},{"text":"الثانية: أنني لاحظت فرقًا بين قول النووي: «لم يثبت. . .» الذي نقله الزيلعي عنه، وبين قوله: «لم يرد. . .» في نقل الحافظ عنه! فهذا التعبير - إن صح عن النووي - يرد عليه رد الحافظ؛ بخلاف التعبير الأول؛ فإن نفى الثبوت لا يستلزم نفي الورود كما هو ظاهر. فالله أعلم أيهما هو قول النووي.\nالثالثة: لم يعجبني سكوت الحافظ عن سند حديث جابر - وهو ضعيف عنده -، وبخاصة أنه كان في صدد رده على النووي؛ فإنه لا يخطر في بال عامة القراء إلا أنه حديث قوي! وإلا؛ لما رد به عليه!\nثم وجدت لابن أبي يحيى هذا أثرًا آخر عن ابن عتبة بنفس إسناده المذكور عنه؛ لكنه أسقط إبراهيم بن عبد الله، فقال عبد الرزاق في «مصنفه» (٣ / ٢٩٠ - ٢٩١): عن ابن أبي يحيى عن عبد الرحمن بن محمد عن عبيد الله بن عبد الله بن عتبة قال:\n«السنة التكبير على المنبر يوم العيد: يبدأ خطبته الأولى بتسع تكبيرات قبل أن يخطب، ويبدأ الآخرة بتسع» !\nوهذا أشد نكارة من رواية الشافعي عنه؛ فإنه زاد عليها التكبير، وعلى المنبر، ولم يثبت ذلك في السنة المحمدية فيما علمت.\nوللحديث شاهد من حديث سعد: أن النبي - ﷺ - صلى العيد بغير أذان ولا إقامة، وكان يخطب خطبتين قائمًا يفصل بينهما بجلسة.\nأخرجه البزار في مسنده المسمى بـ «البحر الزخار» (٣ / ٣٢١ / ١١١٦): حدثنا عبد الله بن شبيب قال: نا أحمد بن محمد بن عبد العزيز قال: وجدت في كتاب أبي قال: حدثني مهاجر بن مسمار عن عامر بن سعد عن أبيه، وقال:","vol":"12","page":637},{"text":"«لا يروى عن سعد إلا من هذا الوجه» .\nقلت: وهو ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: محمد بن عبد العزيز - وهو القاضي المدني -؛ قال البخاري وغيره: «منكر الحديث» .\nالثانية: ابنه أحمد بن محمد بن عبد العزيز؛ ذكره الخطيب في رواية له عن أبيه في ترجمة هذا (٢ / ٣٤٩)، وهذه فائدة تضاف إلى ترجمة أبيه في «اللسان»، وإن كنت لم أقف على ترجمته لأحمد هذا، ويبدو أن الهيثمي لم يعرفهما؛ فقال في «المجمع» (٢ / ٢٠٣):\n«رواه البزار وجادة، وفي إسناده من لم أعرفه» .\nوفي قوله: «وجادة»؛ تسامح ظاهر، لأنه يوهم أن البزار هو الذي قال:\n«وجدت. . .»، وإنما هو أحمد بن عبد العزيز.\nالثالثة: عبد الله بن شبيب - وهو الربعي الأخباري -؛ قال الذهبي في\n«المغني»:\n«واهٍ. قال أبو أحمد الحاكم: ذاهب الحديث» .\nلكن الجملة الأولى من حديثه: «صلى العيد بغير أذان ولا إقامة»؛ قد ثبتت في أحاديث أخرى:\nمنها: حديث جابر: عند مسلم وغيره، وهو مخرج في «الإرواء» (٣ / ٩٩ - ١٠٠، ١١٩) من طريق أخرى عنه.","vol":"12","page":638},{"text":"ومنها: حديث جابر بن سمرة: عند أبي داود وغيره، وهو مخرج في «صحيح أبي داود» (١٠٤٢) .\n(تنبيه): استدل ابن خزيمة في «صحيحه» (٢ / ٣٤٩) للخطبتين في العيدين بحديث ابن عمر: أن رسول الله - ﷺ - كان يخطب الخطبتين وهو قائم، وكان يفصل بينهما بجلوس.\nوأقول: وهذا استدلال مستند إلى العقل، ولا عموم له، ولا سيما وقد جاء الحديث في بعض رواياته الصحيحة مقيدًا بيوم الجمعة كما في رواية مسلم (٣ / ٩)، وأحمد (٢ / ٣٥) وغيرهما، وقد أشار إليها البخاري في «صحيحه» بالترجمة للحديث بقوله (٢ / ٤٠٦ - فتح):\n«باب: القعدة بين الخطبتين يوم الجمعة» .\nمع أن الحديث عنده ليس فيه القيد المذكور، وهو مخرج في «الإرواء» (٣ / ٧٠ - ٧١)، وله فيه شاهد من حديث جابر بن سمرة، وفي بعض رواياته الصحيحة عند أحمد وغيره ذكر يوم الجمعة، والمنبر أيضًا، والحديثان مخرجان أيضًا في «صحيح أبي داود» (١٠٠٣ - ١٠٠٥)، وقد كنت نبهت في تعليقي على «صحيح ابن خزيمة» أنه لا وجه لما ذهب إليه من الاستدلال، فقلت:\n«فقوله في الحديث: «الخطبتين»؛ اللام فيه للعهد، وليس للاستغراق. فتنبه» .\n<span data-type=\"title\" id=toc-5811>٥٧٩٠ </span>- (نهى عن ثمن الكلب وإن كان ضاريًا) .\nمنكر. أخرجه الطحاوي في «شرح الآثار» (٢ / ٢٢٥) من طريق ابن لهيعة عن عبيد الله بن أبي جعفر: أن صفوان بن سليم أخبره عن نافع عن ابن","vol":"12","page":639},{"text":"عمر مرفوعًا.\nومن هذا الوجه أورده ابن أبي حاتم في «العلل» (١ / ٣٨٦)، وقال:\n«قال أبي: هذا حديث منكر» . وأقره الحافظ في «الفتح» (٤ / ٤٢٧)، وقال: «وسنده ضعيف» .\nقلت: ورجاله ثقات؛ غير ابن لهيعة، وهو ضعيف من قبل حفظه، فلا يقبل منه إلا ما وافق فيه الثقات، وليس هذا من ذاك؛ فقد وردت أحاديث كثيرة في النهي عن ثمن الكلب، بعضها صحيح - وهي مطلقة -، وبعضها ضعيف - وهي مقيدة بغير كلب الصيد -، فهو مستثنى من النهي. ومن رواة هذا البعض ابن لهيعة نفسه، وقد خرجت هذا والذي قبله، وميزت صحيحه من ضعيفه في «الصحيحة» (٢٩٧١) .\nوها نحن الآن نرى ابن لهيعة يخالف تلك الأحاديث كلها: مطلقها، ومقيدها بهذا الاستثناء: «وإن كان ضاريًا» . وهذا مع ضعفه رواية، فهو ضعيف أيضًا دراية؛ بخلاف الاستثناء الذي قبله؛ فهو ضعيف رواية، صحيح دراية، كما تراه محققًا هناك.\n<span data-type=\"title\" id=toc-5812>٥٧٩١ </span>- (إن المؤمنين وأولادهم في الجنة، وإن المشركين وأولادهم في النار. ثم قرأ رسول الله - ﷺ -: ﴿والذين آمنوا واتبعتهم ذريتهم بإيمانٍ ألحقنا بهم ذرياتهم﴾) .\nمنكر بهذا التمام. أخرجه عبد الله بن أحمد في «زوائد مسند أبيه» (١ / ١٣٤ - ١٣٥) من طريق محمد بن فضل عن محمد بن عثمان عن زاذان عن علي","vol":"12","page":640},{"text":"﵁ قال:\nسألت خديجة النبي - ﷺ - عن ولدين ماتا لها في الجاهلية؟ فقال رسول الله - ﷺ -: «هما في النار» . فلما رأى الكراهية في وجهها قال:\n«لو رأيت مكانهما، لأبغضتيهما» . قالت: يا رسول الله! فولدي منك؟ قال:\n«في الجنة» .\nقال: ثم قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير محمد بن عثمان هذا؛ فهو مجهول؛ قال الذهبي:\n«لا يدرى من هو؟ فتشت عنه في أماكن، وله خبر منكر» .\nثم ساق له هذا الحديث. وعقب عليه الحافظ بقوله:\n«قلت: والذي يظهر لي أنه هو الواسطي المتقدم» .\nقلت: هذا ذكره ابن حبان في «الثقات» (٧ / ٤٣٨)، وذلك مما لا يخرجه من الجهالة، لما عرف من قاعدة ابن حبان في توثيق المجهولين.\nوالحديث؛ قال الهيثمي في «المجمع» (٧ / ٢١٧):\n«رواه عبد الله بن أحمد، وفيه محمد بن عثمان، ولم أعرفه» !","vol":"12","page":641},{"text":"وعزاه الخطيب التبريزي في «المشكاة» (١١٧) لرواية أحمد! وذلك من أخطائه، كما كنت نبهت عليه هناك منذ أكثر من ثلاثين سنة. ومع أن الحافظ ابن كثير عزاه في تفسير سورة (الطور) لعبد الله بن أحمد؛ فقد أغرب مختصره الشيخ نسيب الرفاعي (٤ / ٢٤٩) فعزاه للإمام أحمد! فأخطأ مرتين:\nإحداهما: هذه.\nوالأخرى: إيراده إياه على أنه صحيح؛ كما نص عليه في المقدمة! غفر الله له، فقد لقي وجه ربه.\nأما ابن كثير؛ فلا اعتراض عليه، لأنه ساقه بإسناده، وإنما الاعتراض بحق على الحافظ ابن حجر؛ فإنه أورده في، «الفتح» (٣ / ٢٤٥) برواية عبد الله دون أن يسوق إسناده؛ بل وموهمًا صحته بقوله عقبه:\n«وهذا أصح ما ورد في تفسير هذه الآية، وبه جزم ابن عباس» .\nوإنما يصح هذا الكلام إذا ما حمل على أولاد المؤمنين؛ فإنه الذي جزم به ابن عباس ﵁، فيما رواه عمرو بن مرة عن سعيد بن جبير عن ابن عباس في هذه الآية: ﴿والذين آمنوا أتبعناهم ذرياتهم بإيمان﴾، قال:\n«إن الله ﵎ يرفع للمؤمن ذريته وإن كانوا دونه في العمل؛ ليقر الله بهم عينه» .\nأخرجه ابن جرير في «تفسيره» (٢٧ / ٥ ١)، والحاكم (٢ / ٤٦٨) من طرق عن عمرو به.\nوهذا إسناد صحيح موقوف. وقد روي مرفوعًا من طريق قيس بن الربيع عن","vol":"12","page":642},{"text":"عمرو بن مرة به مرفوعًا إلى النبي - ﷺ -.\nأخرجه البزار (٣ / ٧٠ - ٧١)، وقال:\n«لا نعلم أسنده إلا قيس. وقد رواه الثوري عن عمرو بن مرة موقوفًا» .\nقلت: وقيس بن الربيع سيئ الحفظ، لا يحتج به إذا انفرد، فكيف إذا خالف مثل الثوري وغيره! قال الهيثمي (٧ / ١١٤):\n«رواه البزار، وفيه قيس بن الربيع؛ وثقه شعبة والثوري، وفيه ضعيف» .\nولكنه في حكم المرفوع، ولذلك؛ خرجته في «الصحيحة» (٢٤٩٠) .\nهذا؛ وإن مما يضعف حديث محمد بن عثمان هذا: أنه خالفه ابن غزوان؛ فقال: عن زاذان عن علي به. لم يزد على قراءة الآية بصيغة الجمع: (ذرياتهم) . وهي قراءة صحيحة؛ كما قرره ابن جرير الطبري.\nأخرجه الحاكم (٢ / ٢٤٩)، وقال:\n«صحيح الإسناد» . ووافقه الذهبي.\nولسؤال خديجة رضي الله تعالى عنها طريق آخر: يرويه سهل بن زياد الحربي: حدثني الأزرق بن قيس عن عبد الله بن نوفل - أو: عن عبد الله بن بريدة، شك سهل - عن خديجة بنت خويلد قالت:\nقلت: بأبي! أين أطفالي منك؟ قال:\n«في الجنة» . قالت: وسالته: أين أطفالي من أزواجي المشركين؟ قال: «في النار» . قلت: بغير عمل؟ قال:","vol":"12","page":643},{"text":"«الله أعلم بما كانوا عاملين» .\nأخرجه أبو يعلى (١٢ / ٥٠٤ / ٧٠٧٧)، والطبراني في «المعجم الكبير» (٢٣ / ٦ ١ / ٢٧) بنحوه؛ دون قوله: «أو عن عبد الله بن بريدة» - لم يشك -. وقال الهيثمي (٧ / ٢١٧):\n«رواه الطبراني وأبو يعلى، ورجالهما ثقات؛ إلا أن عبد الله بن الحارث بن نوفل وابن بريدة لم يدركا خديجة» .\nقلت: فهو مرسل، وقال الذهبي في «السير» (٢ / ١١٣) بعد أن عزاه لأبي يعلى:\n«فيه انقطاع» .\nقلت: وسهل بن زياد هذا: هو أبو زياد الطحان؛ قال أحمد:\n«لا أعلم إلا خيرًا» .\nوذكره ابن حبان في «الثقات» (٨ / ٢٩١)، ووثقه إسحاق بن أبي إسرائيل في روايته عنه هذا الحديث عند أبي يعلى. انظر «تيسير انتفاع الخلان» .\nوروي الحديث عن عائشة ﵂ باختصار شديد، من طريق أبي عقيل يحيى بن المتوكل عن بهية عن عائشة أنها ذكرت لرسول الله - ﷺ - أطفال المشركين، فقال:\n«إن شئت أسمعتك تضاغيهم في النار» .\nأخرجه أحمد (٦ / ٢٠٨) .","vol":"12","page":644},{"text":"قلت: وهذا إسناد ضعيف، ومتن منكر جدًا، وله علتان:\nالأولى: بهية هذه؛ مجهولة لا تعرف إلا برواية أبي عقيل هذا؛ كما في\n«الميزان» و«التقريب» .\nوالأخرى: أبو عقيل يحيى بن المتوكل؛ فهو ضعيف، وبه أعله الهيثمي، وقال الحافظ في «الفتح» (٣ / ٢٤٦):\n«وهو حديث ضعيف جدًا؛ لأن في إسناده أبا عقيل مولى بهية، وهو متروك» . وقد سبق تخريجه برقم (٣٨٩٨) .\nواعلم أن حديث الترجمة قد حسن إسناده بعض الأفاضل من المعاصرين المتساهلين، وأنكر على الذهبي استنكاره إياه، فرددت عليه في «ظلال الجنة» (١ / ٩٤ - ٩٥) بما لا حاجة لإعادته هنا، وذكرت هناك أن القول الراجح في أطفال المشركين أنهم في الجنة، فضلًا من الله ورحمة. وقد جاء في بعض الأحاديث:\n«أطفال المشركين خدم أهل الجنة» . وهو صحيح بطرقه؛ رغم أنف من أنكره من المعاصرين الذين لا سابغة لهم في هذا العلم - والله المستعان -، وهو مخرج في المجلد الثالث من «الصحيحة» (١٤٦٨) .\n<span data-type=\"title\" id=toc-5813>٥٧٩٣ </span>- (يا بني عبد المطلب! إني بعثت إليكم خاصةً، وإلى الناس عامةً، وقد رأيتم من هذه الآية ما قد رأيتم، فأيكم يبايعني على أن يكون أخي وصاحبي ووارثي؟) .\nضعيف. أخرجه أحمد (١ / ١٥٩)، والنسائي في «الخصائص» (١٣)\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) هكذا ورد ترقيم الأحاديث في المطبوع ٥٧٩١ ثم ٥٧٩٣ مباشرة، دون ذكر الرقم ٥٧٩٢، ولم ينبه عليه الناشر كما هي عادته في الكتاب\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"12","page":645},{"text":"- والسياق له -، وابن جرير في «التاريخ» (٢ / ٣٢١)، وابن عساكر (١٢ / ٦٧ / ا - ٢)، والضياء المقدسي في «المختارة» (١ / ١٦٢) عن أبي عوانة عن عثمان ابن المغيرة عن أبي صادق عن ربيعة بن ناجد: أن رجلًا قال لعلي بن أبي طالب ﵁: يا أمير المؤمنين! لم ورثت دون أعمامك؟ قال:\nجمع رسول الله - ﷺ -، أو قال: دعا رسول الله بني عبد المطلب، فصنع لهم مدًا من الطعام، فأكلوا حتى شبعوا وبقي الطعام كما هو كأنه لم يمس، ثم دعا بغمرٍ، فشربوا حتى رووا، وبقي الشراب كأنه لم يمس أو لم يشرب، فقال:. . . فذكره.\nفلم يقم إليه أحد، فقمت إليه - وكنت أصغر القوم -، فقال:\n«اجلس» . ثم قال ثلاث مرات، كل ذلك أقوم إليه، فيقول:\n«اجلس» . حتى كان في الثالثة ضرب بيده على يدي، ثم قال: فبذلك ورثت ابن عمي دون عمي.\nوليس عند أحمد والضياء ذكر للوراثة.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير ربيعة ين ناجد، قال الذهبي في «الميزان»:\n«لا يكاد يعرف، وعنه أبو صادق بخبر منكر فيه: علي أخي ووارثي»\nيشير إلى هذا الحديث. وصرح في «الكاشف» بأنه لم يرو عنه غير أبي صادق هذا. وقال في «الضعفاء والمتروكين»:\n«فيه جهالة» .","vol":"12","page":646},{"text":"وللوراثة شاهد من رواية أبي إسحاق قال: سألت قثم بن العباس: كيف\nورثت علي رسول الله - ﷺ - دونكم؟ قال: لأنه كان أولنا به لحوقًا، وأشدنا به لزوقًا.\nأخرجه الحاكم (٣ / ١٢٥) من طريقين عنه. وقال:\n«صحيح الإسناد»، ووافقه الذهبي.\nقلت: وهو كما قالا، إن كان أبو إسحاق - وهو السبيعي - حدث به قبل اختلاطه، وهو غير ظاهر. والله أعلم.\n<span data-type=\"title\" id=toc-5814>٥٧٩٤ </span>- (إن قبر إسماعيل في الحجر) .\nضعيف. عزاه في «الجامع الكبير» (٢٣١٣ - ٦٧٩٩) للحاكم في «الكنى» والديلمي عن عائشة. وعزاه في «الصغير» للحاكم وحده.\nوبيض له المناوي في «الفيض»، وجزم في «التيسير» بأن إسناده ضعيف، ولم يذكر علته، وكذلك فعل السخاوي في «المقاصد»، وتبعه من بعده؟ كابن الديبع في «تمييزه»، والزرقاني في «مختصره»، والعجلوني في «كشفه»، و«تذكرة الموضوعات» للفتني (ص ٢٢٠) .\nوهو في «الفردوس» برقم (٤٦٤٦)، والمجلد الذي فيه حرف القاف من مصورة «مسند الفردوس» غير موجود عندي لنبدي رأينا فيه؛ فقد يكون إسناده أسوأ مما ذكروا، وإلى أن نقف عليه فلا بد من التسليم بضعفه. وفوق كل ذي علم عليم.","vol":"12","page":647},{"text":"ومن الغرائب: ما رواه صالح بن الإمام أحمد في «مسائله»، (ص ٤٢) قال: حدثني أبي قال: حدثنا يحيى بن سليم عن عبد الله بن عثمان عن عبد الرحمن ابن سابط عن عبد الله بن ضمرة السلولي قال:\nما بين المقام إلى الركن إلى زمزم إلى الحجر قبر تسعة وتسعين نبيًا جاؤوا حاجين فقبروا هناك. قال صالح:\n«قال أبي: لم أسمع من يحيى بن سليم غير هذا الحديث» .\nقلت: وهو موقوف - كما ترى - على السلولي، وهو تابعي وثقه ابن حبان والعجلي وروى عنه جمع، فهو مقطوع؛ لكن يحيى بن سليم صدوق سيئ الحفظ؛ وإن كان من رجال الشيخين؛ كما في «تقريب الحافظ» . فهو ضعيف الإسناد مع وقفه.\nثم وقفت على إسناد الحديث في «الكنى والأسماء» لأ بي أحمد الحاكم (٥ / ٢) في ترجمة أبي إسماعيل الكوفي من طريق علي بن الجعد: نا أبو إسماعيل الكوفي عن ابن عطاء عن أبيه عن عائشة مرفوعًا. وقال:\n«ابن عطاء؛ أراه يعقوب بن عطاء بن أبي رباح الفهرى» .\nقلت: وهو ضعيف؛ كما في «التقريب» وغيره.\nوأبو إسماعيل الكوفي؛ أورده الذهبي في «الميزان»، وقال:\n«شيخ لعلي بن الجعد، لا يعرف، والخبر غريب» .\nيشير إلى هذا، وأقره الحافظ في «اللسان» .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-5815>٥٧٩٥ </span>- (إن فيهم (يعني: قريشًا) لخصالًا أربعةً: إنهم أصلح الناس عند فتنةٍ، وأسرعهم إفاقةً بعد مصيبةٍ، وأوشكهم كرة بعد فرةٍ، وخيرهم لمسكين ويتيم، وأمنعهم من ظلم الملوك) .\nمنكر. أخرجه الطبراني في «المعجم الأوسط» (رقم ٢٠٧ - بترقيمي)، ومن طريقه أبو نعيم في «الحلية» (٨ / ٣٢٩) قال: حدثنا أحمد بن رشدين قال: نا عبد الملك بن شعيب بن الليث قال: ثنا عبد الله بن وهب قال: الليث بن سعد قال: حدثني موسى بن علي بن رباح عن أبيه قال: قال المستورد الفهري: سمعت رسول الله - ﷺ - يقول: - وذكر قريشًا - فقال:. . . فذكره. وقال الطبراني:\n«لم يروه عن الليث إلا ابن وهب، تفرد به عبد الملك بن شعيب بن الليث» .\nقلت: هو ثقة من شيوخ مسلم، وكذا من فوقه هم من رجاله، وإنما آفة الحديث شيخ الطبراني أحمد بن رشدين، وهو أحمد بن محمد بن الحجاج بن رشدين المصري؛ قال الذهبي في «الميزان»:\n«قال ابن عدي: كذبوه، وأنكرت عليه أشياء. قلت: فمن أباطيله. . .»؛ فذكرله حديثًا في فضل الحسن والحسين.\nقلت: لكن فوقه واهٍ؛ كما قال الذهبي نفسه، وآخر ضعيف، فلا يصلح تعصيب الجناية بابن رشدين هذا، بخلاف حديث الترجمة؛ فهو الآفة. ويدلك على ذلك أمور:\nأولًا: ما تقدم من تكذيب العلماء له، وقد يكون الكذب منه عن غير قصد.\nثانيًا: ذكر في أول الحديث (خصالًا أربعة)، فلما ساقها جعلها خمسة، فهذا","vol":"12","page":649},{"text":"يدل - على أحسن الاحتمالات - أنه يخلط في حفظه، فيمكن أن يكون هو السبب الذي حمل العلماء على تكذيبه، ومن التأويل القبيح قول المعلقين على «الجامع الكبير» (٦٣١٢، ٦٧٩٨):\n«ذكر خمس خصال لا أربع، ولعله أدخل بعضها في بعض» !\nولو علموا آفة الحديث لما تكلفوا مثل هذا التأويل، ولتذكروا قول بعضهم: (هذا الميت ما يستحق هذا العزاء) !\nونحوه: قول الدكتور المعلق على «المعجم الأوسط» (١ / ١٦٥):\n«لم يذكر الهيثمي قوله: «وخيرهم لمسكين ويتيم» وهو المناسب؛ لأنه بذكرهم (!) تصبح الخصال خمسًا لا أربعًا» !\nقلت: هذه الجملة ثابتة في الرواية عند الطبرإني وأبي نعيم وفي «الجامع الكبير» كما تقدم، ولو كان الدكتور على علم بهذا الفن الشريف لجعل ما فيه من الاختلاف بين العدد والمعدود دليلًا آخر على ضعف الحديث، غير ضعف راويه ابن رشدين الذي نقله عن الهيثمي (١٠ / ٢٦)، ولكن هيهات! ! فإن فاقد الشيء لا يعطيه، ولذلك؛ فهو للهيثمي أتبع من ظله! وإن مما يدلك على ذلك: أنه علق على قوله في آخر الحديث: «ظلم الملوك»، فقال:\n«في «مجمع الزوائد»: «المملوك» بدل «الملوك» وهو الأوجه» !\nفأقول: كلا؛ بل الصواب ما في «المجمع»؛ فإنه كذلك في المصدرين الآخرين اللذين سبق ذكرهما، ثم هو مطابق لرواية مسلم وغيره الآتية فيما يلي:\nثالثًا: أن ابن رشدين قد خولف في متنه من الإمام مسلم وغيره؛ فأوقفوه على","vol":"12","page":650},{"text":"عمرو بن العاص ﵁:\nفقال في «صحيحه» (٨ / ١٧٦): حدثنا عبد الملك بن شعيب بن الليث: حدثني عبد الله بن وهب: أخبرني الليث بن سعد: حدثني موسى بن علي عن أبيه قال: قال المستورد القرشي عند عمرو بن العاص: سمعت رسول الله - ﷺ - يقول: «تقوم الساعة والروم أكثر الناس» .\nفقال له عمرو: أبصر ما تقول! قال: أقول ما سمعت من رسول الله - ﷺ - قال: لئن قلت ذلك؛ إن فيهم لخصالًا أربعًا: إنهم لأحلم الناس عند فتنة، وأسرعهم إفاقة بعد مصيبة، وأوشكهم كرة بعد فرة، وخيرهم لمسكين ويتيم وضعيف، وخامسة حسنة جميلة: وأمنعهم من ظلم الملوك» .\nوأخرجه أحمد (٤ / ٢٣٠) من طريق أخرى عن ليث بن سعد به؛ إلا أنه لم يذكر خصلة الإفاقة، وقال في الخصلة الأخيرة: «والرابعة حسنة جميلة: وإنهم لأمنع الناس من ظلم الملوك» .\nوأخرجه الطبراني في «الأوسط» (٨٨٣١) من طريق عبد الله بن صالح: حدثني الليث به. وقال:\n«لا يروى عن المستورد إلا بهذا الإسناد، تفرد به موسى بن علي» .\nكذا قال، ولعله يعني بهذا التمام، وإلا؛ فقد أخرجه هو في «المعجم الكبير» (٢٠ / ٣٠٩ / ٧٣٦)، ومسلم أيضًا من طريق عبد الله بن وهب: حدثني أبو شريح: أن عبد الكريم بن الحارث حدثه: أن المستورد القرشي قال؛ سمعت رسول الله - ﷺ -:. . . فذكر المرفوع، وفيه: فقال عمرو:\n«لئن قلت ذلك! إنهم لأحلم الناس عند فتنة، وأجبر (وقال الطبراني:","vol":"12","page":651},{"text":"وأصبر) الناس عند مصيبة، وخير الناس لمساكينهم ولضعفائهم» .\nوالمرفوع له أخرجه الطبراني (٧٣٧) من الوجه الأول من طريق أخرى عن الليث به.\nومن هذا التخريج يتبين أن ابن رشدين أخطأ في أمور:\nالأول: رفع الحديث! وهو موقوف.\nالثاني: جعله من رواية المستورد! وهو من قول عمرو.\nالثالث: جعله في قريش! وهو ﵁ إنما قاله في الروم!\nالرابع: أسقط منه قوله: «وخامسة حسنة جميلة. . .» ! فجاء الإشكال الذي حكيناه عن المعلقين على «الجامع الكبير» وعلى «المعجم الأوسط»، ولم يحسنوا الإجابة الصحيحة؛ لقلة بضاعتهم في هذا العلم الشريف، فكان ذلك من دواعي هذا التحقيق.\n(تنبيه): قوله: «إفاقة»؛ هكذا الحديث في «الأوسط»، وفي «مجمع البحرين»، و«مجمع الزوائد» (١٠ / ٢٦)؛ وهو الصواب. ووقع في «الحلية» لأبي نعيم: «إقامة» ! وهو تحريف، وكذلك وقع في «الجامع الكبير» من رواية «الحلية»، فكأنه خطأ وقع فيه من قديم!","vol":"12","page":652},{"text":"<span data-type=\"title\" id=toc-5816>٥٧٩٦ </span>- (من زوج كريمته من فاسقِ؛ فقد قطع رحمها) (*) .\nموضوع. أخرجه ابن عدي (٢ / ٧٣٤)، وابن حبان في «الضعفاء» (١ /\n_________\n(*) كتب الشيخ ناصر - ﵀ - بخطه فوق هذا المتن: «تقدم برقم (٢٠٦٢)، وفي هذا زيادة» . (الناشر) .","vol":"12","page":652},{"text":"٢٣٨)، ومن طريقه ابن الجوزي في «الموضوعات» (٢ / ٢٦٠) بإسناده عن الحسن بن محمد البلخي: ثنا حميد الطويل عن أنس مرفوعًا. وقال ابن الجوزي: «هذا ليس من كلام رسول الله - ﷺ -» .\nوآفته البلخي هذا؛ قال ابن حبان:\n«يروي عن حميد وعوف الأعرابي الأشياء الموضوعة، لا يجوز الاحتجاج به ولا الرواية عنه بحال، وهذا شيخ ليس يعرفه إلا الباحث عن هذا الشأن» .\nثم ساق له حديثين - هذا أحدهما -، وقال:\n«وهذا قول الشعبي، ورفعه باطل» .\nقلت: وأقروه؛ حتى السيوطي في «اللآلي» (٢ / ١٦٣)، وتبعه ابن عراق (٢ / ٢٠٠) وغيرهما. وقال ابن عدي:\n«وهذا الحديث منكر، وإنما يروى هذا عن الشعبي ﵀ قوله. والحسن ابن محمد؛ ليس بمعروف، منكر الحديث عن الثقات» .\nقلت: وقد وقفت عليه إسناد أثر الشعبي في «مسائل الإمام أحمد» لابنه صالح؛ قال: حدثني أبي قال: حدثنا علي بن مجاهد الكابلي من أهل الري أبو مجاهد في سنة ثنتين وثمانين ومئة قال: أخبرنا الخليل بن زرارة عن مطرف عن الشعبي قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ الكابلي هذا؛ اتهمه غير واحد بالكذب والوضع، وقال الحافظ في «التقريب»:","vol":"12","page":653},{"text":"«متروك، وليس في شيوخ أحمد أضعف منه» .\nقلت: لكن قد تابعه يحيى بن ضريس عن الخليل بن زرارة به.\nأخرجه ابن حبان في ترجمة الخليل هذا من كتابه «الثقات» (٨ / ٢٣٠)، ولم يذكر فيه البخاري وابن أبي حاتم جرحًا ولا تعديلًا، وقال ابن معين:\n«لا بأس به» . فيمكن أن يصير هذا الأثر بهذه المتابعة حسنًا» . والله أعلم.\n(تنبيه): لقد تناقض ابن حبان في الحسن بن محمد البلخي هذا؛ فإنه أورده في كتابه «الثقات» أيضًا (٨ / ١٦٨) بزيادة (الليثي) في نسبه، والظاهر أنه هو نفسه لا غيره، ولذلك؛ قال الحافظ في «اللسان»:\n«وقد غفل ابن حبان فذكره في (الثقات») !\n<span data-type=\"title\" id=toc-5817>٥٧٩٧ </span>- (يا كعب بن عجرة! الصلاة قربان، والصدقة برهان، والصوم جنة، والصدقة تطفئ الخطيئة كما يذهب الجليد على الصفا) . ضعيف بهذا اللفظ. أخرجه ابن حبان (٥٥٤١ - الإحسان)، والطبراني في «المعجم الأوسط» (٢٨٨٦ - بترقيمي)، وكذا في «الكبير» (١٩ / ١٦٢ / ٣٦١) مختصرًا من طريق معتمر بن سليمان قال: سمعت عبد الملك بن أبي جميلة يحدث عن أبي بكر بن بشير عن كعب بن عجرة مرفوعًا به.\nوهو الطرف الأخير من حديث له جاء من طرق عن كعب، يزيد بعضهم على بعض، وفي بعضها:\n«والصدقة تطفئ الخطيئة كما يطفىء الماء النار» .","vol":"12","page":654},{"text":"وهو المحفوظ عن كعب وعن جابر أيضًا، وهو مخرج في «الروض النضير» (٨٤٥) و«التعليق الرغيب» (٢ / ٢٢) .\nوإنما سقته باللفظ المذكور أعلاه لأبين علته؛ لأن المنذري عزاه في «الترغيب» لابن حبان في «صحيحه» مصدرًا إياه بقوله: «عن» . وساكته عليه! ولقول الهيثمي في «المجمع» (١ / ٢٣٠ - ٢٣١):\n«رواه الطبراني في «الأ وسط»، ورجاله ثقات» !\nكذا قال! وعبد الملك بن أبي جميلة؛ لم يوثقه غير ابن حبان، ولم يرو عنه غير المعتمر بن سليمان، ولذلك؛ قال الذهبي وغير هـ:\n«مجهول» .\nومثله: شيخه أبو بكر بن بشير؛ فإنه لم يرو عنه غير عبد الملك هذا.\nثم إن قوله: «الصلاة قربان»؛ هكذا وقع عند ابن حبان، ووقع في «المعجمين»:\n«الصلاة برهان، والصوم جنة»؛ ليس فيهما: «والصدقة برهان» ! وما في «المعجمين» خطأ، فإن المحفوظ في «صحيح مسلم» وغيره في حديث أبي مالك الأشعري بلفظ:\n«. . . والصلاة نور، والصدقة برهان. . .» . الحديث، وهو مخرج في «تخريج مشكلة الفقر» (٥٩) .\nوأما جملة: «الصوم جنة»؛ فهي ثابتة في أحاديث كثيرة صحيحة في\n«الصحيحين» وغيرهما، فا نظر «الترغيب والترهيب» (٢ / ٥٧) .","vol":"12","page":655},{"text":"<span data-type=\"title\" id=toc-5818>٥٧٩٨ </span>- (لا يؤذن لكم من يدغم الهاء) .\nموضوع. أخرجه ابن حبان في «الضعفاء» (٢ / ١١٦)، وتمام في «الفوائد» (ق ١٥٨ / ٢)، وأبو أحمد الحاكم في «الكنى» (ق ٨٥ / ٢) من طريق علي ابن جميل الرقي: حدثنا عيسى بن يونس عن الأعمش عن أبي صالح عن أبي هريرة مرفوعًا. وقال ابن حبان:\n«هذا خبر باطل موضوع لا شك فيه؛ علي بن جميل يضع الحديث وضعًا، لا يحل كتابة حديثه ولا الرواية عنه بحال» . وقال الحاكم:\n«هذا حديث منكر، لا أعرف له أصلًا، فالله يرحم علي بن جميل؛ فلقد أحال على شيخ ثقة جليل بحديث منكر لا يقبله القلب» .\nوالحديث؛ أورده ابن الجوزي في «الموضوعات» (٢ / ٨٧) من طريق الدارقطني: حدثنا عبد الله بن سليمان بن الأشعث: حدثنا علي بن جميل به. وقال ابن أبي داود: «هذا حديث منكر» . وقال ابن الجوزي:\n«قلت: والمتهم به علي بن جميل» .\nثم ذكر مختصر كلام ابن حبان وابن عدي المتقدمين، وأقره السيوطي في «اللآلي»، (٢ / ١١)، وتبعه ابن عراق في «تنزيه الشريعة» (٢ / ٧٧) وغيره.\n<span data-type=\"title\" id=toc-5819>٥٧٩٨ / م </span>- (علي باب علمي، ومبين لأمتي ما أرسلت به من بعدي، حبه إيمان، وبغضه نفاق، والنظر إليه رأفة) (*)\nموضوع. أخرجه الديلمي في «مسنده» (٢ / ٢٩٩ - زهر الفردوس) عن\n(*) كتب الشيخ - ﵀ - فوق هذا المتن بخطه: «مضى برقم (٤٩١٣») . (الناشر) .","vol":"12","page":656},{"text":"محمد بن عبد الله: حدثنا أحمد بن عبيد الثقفي: حدثنا محمد بن علي بن خلف العطار: حدثنا موسى بن جعفر بن إبراهيم بن محمد بن علي بن عبد الله ابن جعفربن أبي طالب: حدثنا عبد المهيمن بن العباس عن أبيه عن جده سهل بن سعد عن أبي ذر مرفوعًا به.\nقلت: وهذا إسناد مظلم، فيه علل:\n١ - عبد المهيمن بن العباس؛ قال الذهبي في «الميزان»:\n«قال البخاري: منكر الحديث. وقال النسائي: ليس بثقة. وقال الدارقطني: ليس بالقوي» .\n٢ - موسى بن جعفر بن إبراهيم الجعفري؛ قال العقيلي في «الضعفاء» (٤ / ١٥٥):\n«في حديثه نظر» . وقال الحافظ في «اللسان»:\n«تفرد عن مالك بخبر منكر جدًا» .\n٣ - محمد بن علي بن خلف؛ قال الخطيب في «تاريخه» (٣ / ٥٧):\n«سمعت محمد بن منصور يقول: كان ثقة مأمونًا حسن العقل» .\nلكن قال ابن عدي في ترجمة حسين الأشقر (٢ / ٧٧٢) - وساق له حديثًا منكرًا من رواية محمد العطار هذا عنه بسنده؛ فقال عقبه -:\n«ومحمد بن علي عنده من هذا الضرب عجائب، وهو منكر الحديث، والبلاء فيه - عندي - من محمد بن علي بن خلف» .","vol":"12","page":657},{"text":"قلت: والأشقر - وإن كان صدوقًا -؛ فقد كان يغلو في التشيع ويهم في الحديث؛ كما في «التقريب»، فتعصيب الجناية به دون الأشقر غير مسلم. والله أعلم.\n٤ - ومن دونه؛ لم أعرفهم.\n<span data-type=\"title\" id=toc-5820>٥٧٩٩ </span>- (قيام الليل فريضة على حامل القرآن وإن ركعتين) .\nموضوع. أخرجه أبو أحمد الحاكم في «الكنى» (ق ٢٨٥ / ١) من طريق أبي عبد الله محمد بن الفضل البخاري المذكر: نا حاشد بن عبد الله البخاري: نا أبو عبيدة بن الفضيل بن عياض عن سفيان الثوري عن ابن جريج عن أبي الزبير عن جابر بن عبد الله مرفوعًا. وقال:\n«هذا حديث منكر، وفي محمد بن الفضل وحاشد نظر، ولا يدرى من هما» .\nقلت: اتهم به الذهبي محمد بن الفضل هذا، فقال:\n«روى عن حاشد بن عبد الله بإسناد نظيف مرفوع. . .» فذكره.\nوقال في ترجمة حاشد:\n«معدود في طبقة صاحب «الصحيح» . قال أبو أحمد الحاكم: فيه نظر» .\nوتعقبه الحافظ في «اللسان» بقوله:\n«لم أر لحاشد بن عبد الله في «تاريخ بخارى» ذكرًا، وإنما فيه حاشد بن إسماعيل، وهو من أقران البخاري، واسم جده عيسى.\nوأخرج غنجار في «تاريخ بخارى» من طريق العباس بن سورة: سمعت أبا جعفر المسندي يقول:","vol":"12","page":658},{"text":"«حفاظ بلدنا ثلاثة: محمد بن إسماعيل، وحاشد بن إسماعيل، ويحيى ابن سهل» .\nومات حاشد في سنة إحدى أو اثنتين ومئتين يرحمه الله تعالى.\nقلت: حاشد بن إسماعيل؛ أورده الذهبي في «تذكرة الحفاظ»، ووصفه بأنه:\n«محدث الشاش أحد أئمة الأثر، وله رحلة واسعة. . .» .\nثم ذكر من روى عنه من الحفاظ.\nقلت: فمثله لا يخفى على أبي أحمد الحاكم، فالظاهر أنه غير حاشد بن عبد الله الذي في هذا الحديث، أو أن محمد بن الفضل وهم في تسمية أبيه (عبد الله) أو أنه فعل ذلك عمدًا تدليسًا!\nوبالجملة: فالحديث موضوع؛ كما قال الذهبي ووافقه العسقلاني، وقد كنت حكمت بوضعه في «ضعيف الجامع الصغير وزيادته» قبل الوقوف على إسناده؛ فإن السيوطي عزاه في «الزيادة» للديلمي في «مسند الفردوس»، والمجلد الذي فيه حرف القاف منه ليس عندي، فاكتفيت يومئذ بقولي تحته:\n«موضوع متنًا» .\nفالحمد لله أن وافق حكم الحافظين الجليلين: الذهبي والعسقلاني رحمهما\nالله تعالى.","vol":"12","page":659},{"text":"<span data-type=\"title\" id=toc-5821>٥٨٠٠ </span>- (اللهم بارك لنا في شامنا ويمننا. فقال رجل: وفي مشرقنا يا رسول الله! قال: من هناك يطلع قرن الشيطان، وبها تسعة أعشار الشر) .\nمنكر بزيادة (الأعشار) . أخرجه الروياني في «مسنده» (ق ٢٤٩ / ١):\nنا أبو إسحاق إبراهيم بن منقذ. حدثني المقرئ أبو عبد الرحمن عن سعيد بن أبي أيوب: حدثني عثمان بن عطاء عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عثمان بن عطاء - وهو ابن أبي مسلم الخراساني -؛ ضعيف، وأظن أنه منقطع بينه وبين نافع؛ فإنهم لم يذكروا له رواية عن نافع، وإنما هي لأبيه عنه، وقد تقدمت له رواية في «الروياني» (٢٤٧ / ٢) عن أبيه عن عبد الله بن عمر، وكأنه سقط من بينهما نافع. والله أعلم.\nوالحديث؛ قد صح دون هذه الزيادة من طريق أخرى عن نافع به.\nأخرجه البخاري والطبراني في «الكبير» (١٢ / ٣٨٤ / ١٣٤٢٢) .\nوأخرجه أبو نعيم وغيره من طريق أخرى عن ابن عمر، وهو مخرج في\n«تخريج فضائل الشام» (الحديث الثامن) .\nثم تبين لي أن (عثمان) محرف في «مسند الروياني» من (عبد الرحمن)\nفقد أخرج الحديث الإمام أحمد (٢ / ٩٠)، وعنه ابن عساكر في «التاريخ» (١ / ١٢٥) عن أبي عبد الرحمن بإسناده، وفيه: (عبد الرحمن بن عطاء)، وهذا هو الصواب؛ فقد جاء في ترجمته من «التهذيب» أنه روى عن نافع وعنه سعيد بن أيوب.","vol":"12","page":660},{"text":"ويظهر أن التحريف المشار إليه قديم؛ فإنه كذلك رواه ابن عساكر أيضًا من طريق الروياني، فلعل الخطأ من شيخه أبي إسحاق إبراهيم بن منقذ؛ فإني لم أعرفه.\nوعبد الرحمن بن عطاء: هو ابن كعب؛ قال ابن حبان في «الثقات» (٧ / ٧١):\n«مصري، أصله من المدينة، يعتبر حديثه إذا روى عن غير عبد الكريم بن أمية» . وقال ابن أبي حاتم عن أبيه:\n«شيخ مديني» .\nففي كلامهما إشارة قوية إلى أنه يستشهد به، ولا يحتج به، وقد فرقا بين هذا وبين عبد الرحمن القرشي الراوي عن محمد بن جابر بن عبد الله خلافًا للبخاري والنسائي وابن سعد؛ كما في «التهذيب»؛ لكنه قرن معهم ابن حبان! وهذا وهم منه؛ فإنه ذكر الثاني في مكان آخر من «ثقاته» (٧ / ٨٠) .\nثم إن الحديث الصحيح؛ أخرجه ابن عساكر (١ / ١١٩ - ١٢٨) من طرق عن نافع به؛ دون الزيادة، وكذلك غير نافع عن ابن عمر، وغير هذا عن النبي - ﷺ -، فهي زيادة منكرة، بل باطلة.\nومثلها زيادة (مصر) في رواية ابن عساكر (١ / ١٢٤) بلفظ:\n«فقال رجل: يا رسول الله! العراق ومصر؟ فقال: هناك ينبت قرن الشيطان، وثم الزلازل والفتن» .\nوفي إسناده محمد بن يزيد بن سنان عن يزيد أبيه. وكلاهما ضعيف.","vol":"12","page":661},{"text":"<span data-type=\"title\" id=toc-5822>٥٨٠١ </span>- (تحريك الإصبع في الصلاة مذعرة للشيطان) .\nضعيف جدًا. أخرجه الروياني في «مسنده» (ق ٢٤٩ / ٢)، والبيهقي\nفي «سننه» (٢ / ١٣٢)، والخطيب في «تلخيص المتشابه» (٢٨١) من طريق محمد بن عمر الواقدي: نا كثير بن زيد عن نافع عن ابن عمر مرفوعًا. وقال البيهقي:\n«تفرد به الواقدي، وليس بالقوي» .\nقلت: هو أسوأ مما قال؛ فإنه متروك متهم، وقد خولف في متنه؛ فقال الإمام أحمد (٢ / ١١٩): ثنا محمد بن عبد الله أبو أحمد الزبيري: ثنا كثير بن زيد به. بلفظ:\nكان عبد الله بن عمر إذا جلس في الصلاة وضع يديه على ركبتيه، وأشار بإصبعه، وأتبعها بصره، ثم قال: قال رسول الله - ﷺ -:\n«لهي أشد على الشيطان من الحديد» . يعني: السبابة.\nوأخرجه البزار في «مسنده» (١ / ٢٧٢ / ٥٦٣ - الكشف)، وأبو جعفر! البختري في «الأمالي» (ق ٦٠ / ١)، والطبراني في «الدعاء» (ص ٧٣ / ١)، والمقدسي في «السنن» (ق ١٢ / ٢) . وقال البزار:\n«تفرد به كثيربن زيد» .\nقلت: وهو مختلف فيه، وقال الهيثمي (٢ / ١٤٠:\n«وثقه ابن حبان، وضعفه غيره» .","vol":"12","page":662},{"text":"قلت: واقتصاره على ذكر توثيق ابن حبان قد يشعر أنه لم يوثقه من هو أعلى طبقة وأرضى علمًا! وليس كذلك؛ فقد وثقه ابن معين في رواية، وابن عمار الموصلي، وقال أحمد: ما أرى به بأسًا. وضعفه آخرون. فهو حسن الحديث اذا لم يخالف.\nهذا؛ وقال البيهقي عقب حديث الترجمة.\n«وروينا عن مجاهد أنه قال: تحريك الرجل إصبعه في الجلوس في الصلاة مقمعة للشيطان» .\nفلعل هذا أصل الحديث، أخطأ الواقدي فرفعه، إن لم يتعمده. والله ﷾ أعلم.\nوالتحريك ثابت في حديث وائل بن حجر من فعله - ﷺ - في «السنن» و«صحيح ابن خزيمة» و«ابن حبان» وغيرهما، وهو مخرج في «صفة الصلاة»؛ وغيره بلفظ:\n«فرأيته يحركها يدعو بها» .\nوأما قول البيهقي:\nويحتمل أن يكون المراد بالتحريك الإشارة فيها، لا تكرير تحريكها، فيكون موافقًا لرواية ابن الزبير. والله تعالى أعلم» .\nقلت: هذا الاحتمال غير متبادر، وحديث ابن الزبير:\n«. . . لا يحركها»؛ منكر، أو شاذ - على الأقل -، كما هو مبين في غير موضع.","vol":"12","page":663},{"text":"<span data-type=\"title\" id=toc-5823>٥٨٠٢ </span>- (يا شيب! امح كل صورةٍ فيها إلا ما تحت يدي، فرفع يده عن عيسى وأمه) .\nمنكر. أخرجه الروياني في «مسنده» (ق ٢٦٦ / ١) من طريق ابن جريج قال: أخبرني بعض الحجبة عن نافع بن عبد الله عن شيبة بن عثمان قال: قال رسول الله - ﷺ -: فذكر.\nقلت: وهذا إسناد ضعيف مظلم؛ نافع بن عبد الله؛ أظنه نافع بن هرمز المترجم في «اللسان» ترجمة سيئة؛ فقد قال:\n«نافع بن عبد الله، أو ابن عبد الواحد؛ هو نافع بن هرمز، يأتي» .\nثم ترجمه هناك، ومما جاء فيها:\n«ضعفه أحمد وجماعة، وكذبه ابن معين مرة، وقال أبو حاتم: متروك ذاهب الحديث. وقال النسائي: ليس بثقة» .\nثم ساق له تبعًا لأصله أحاديث مما أنكر عليه، ثم قال:\n«وسماه ابن عدي في رواية: نافع بن عبد الله، وقال ابن عدي: الضعف على رواياته بين» .\nوهذه الرواية متنها غير هذا، وهو الآتي بعده.\nثم إن الراوي عنه: الحجبي، لم يسم؛ فهو مجهول.","vol":"12","page":664},{"text":"<span data-type=\"title\" id=toc-5824>٥٨٠٣ </span>- (لو أذن الله للسماوات والأرض أن يتكلما، لبشرتا صائمي رمضان بالجنة) .\nموضوع. ذكره السيوطي في «الجامع الكبير» من رواية الخطيب في «المتفق»","vol":"12","page":664},{"text":"عن أبي هدبة عن أنس.\nقلت: وسكت عنه! فأساء؛ لأن أبا هدبة مشهور بأنه كذاب وضاع، وبخاصة أن ابن الجوزي أورده في الموضوعات من ثلاثة طرق - هذه أولها -، وقال:\n«هذا حديث لا يصح، والمتهم به إبراهيم بن هدبة، قال ابن عدي: حدث عن أنس بالبواطيل. وقال ابن حبان: دجال من الدجالين، يضع على أنس. . .» .\nوأقره السيوطي في «اللآلي» (٢ / ١٠٣)، وقال:\n«ابن هدبة كذاب» .\nوالطريق الثاني: عن عبد السلام بن عبد الله المذحجي: حدثنا أبو عمروعن أنس به.\nأخرجه العقيلي في «الضعفاء» (٣ / ٦٨)، ومن طريقه ابن الجوزي. وقال العقيلي - وأقره ابن الجوزي -:\n«إسناد مجهول، [وحديث] غير محفوظ» . وقال الذهبي في (الميزان»:\n«عبد السلام؛ لا يدرى من هو، ولا شيخه» .\nوسقطت هذه الترجمة من «اللسان»، وليس لها ذكر في «التهذيب» .\nوأما الطريق الثالث: فهو من رواية نافع بن عبد الله عن أنس به.\nأخرجه ابن عدي في ترجمة نافع السلمي أبي هرمز (٧ / ٢٥١٣) بسند صحيح عنه. فهو آفته، وقد عرفت أنه متروك متهم من الحديث الذي قبله، وقال ابن الجوزي - ووافقه السيوطي -:","vol":"12","page":665},{"text":"«والظاهر أنه سرقه من إبراهيم» .\n<span data-type=\"title\" id=toc-5825>٥٨٠٤ </span>- (يقول الله ﷿: يا ابن آدم! فرغ من كنزك عندي، ولا حرق ولا غرق ولا سرق، أوفيكه أحوج ما تكون إليه) .\nضعيف. أخرجه البيهقي في «الشعب» (٢٢ - باب ق ١٥١ / ٢) بالسند الصحيح عن الحسن قال: قال رسول الله - ﷺ - يروي ذلك عن ربه ﷿ أنه يقول:. . . فذ كره، وقال:\n«هذا مرسل» .\nقلت: والمراسل ضعيف عند المحدثين، وبخاصة مرسل الحسن البصري؛ فقد قال بعض الأئمة:\n«مراسيل الحسن البصري كالريح» .\nوهذا الحديث كأنه أصل ما اشتهر عند العامة في سوريا من قولهم:\n(المال الحلال لا بانحرق ولا بانسرق!) .\nوهو على إطلاقه منكر؛ مخالف لقوله تعالى: ﴿ولنبلونكم بشيء من الخوف والجوع ونقص من الأموال والأنفس والثمرات. . .﴾ الآية.","vol":"12","page":666},{"text":"<span data-type=\"title\" id=toc-5826>٥٨٠٥ </span>- (تحل الصدقة من ثلاث: من الإمام الجامع، ومن ذي الرحم لرحمه، ومن التاجر المكنز) .\nضعيف جدًا. أخرجه البيهقي في «شعب الإيمان» (٢٢ - باب ق ١٨٢ / ٢) من طريق يزيد بن ربيعة عن أبي الأشعث عن أبي عثمان عن ثوبان مرفوعًا.","vol":"12","page":666},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته يزيد بن ربيعة، وهو الرحبي؛ وهو متروك شديد الضعف؛ كما تقدم بيانه تحت أحاديثه المتقدمة برقم (٣١٠، ١٠٨٣، ١١٨٧، ١٣٨٤) .\nوالحديث؛ مما يبض له السيوطي في «الجامع الكبير» (٩٦ - ١٢٤٢٤) ! وتبعته اللجنة القائمة على طبعه!\n<span data-type=\"title\" id=toc-5827>٥٨٠٦ </span>- (تحفظوا من الأرض؛ فإنها أمكم، وإنه ليس أحد عامل عليها خيرًا أو شرًا إلا وهي مخبرة) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٥ / ٦١ / ٤٥٩٦) من طريق ابن لهيعة: حدثني الحارث بن يزيد: أنه سمع ربيعة الجرشي يقول: إن رسول الله - ﷺ - قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ابن لهيعة؛ لسوء حفظه.\nوالأخرى: ربيعة الجرشي - وهو ابن عمرو. ويقال: ابن الغاز -؛ مختلف في صحبته، وثقه الدارقطني وغيره.\nوهذا؛ والشطر الأول منه منكر عندي، ولعله من حفظ ابن لهيعة؛ فإنه مخالف لحديث سلمان مرفوعًا بلفظ:\n«تمسحوا بالأرض؛ فإنها بكم برة» .\nوهو مخرج في «الصحيحة» (١٧٩٧) .","vol":"12","page":667},{"text":"والشطر الثاني منه كأنه مقتبس من قوله تعالى: ﴿إذا زلزلت الأرض زلزالها. وأخرجت الأرض أثقالها. وقال الإنسان ما لها. يومئذ تحدث أخبارها. بأن ربك أوحى لها﴾ وانظر الحديث المتقدم (٤٨٣٤) .\n<span data-type=\"title\" id=toc-5828>٥٨٠٧ </span>- (من سئل بالله فأعطى؛ كتبت له سبعون حسنة) .\nضعيف. أخرجه البيهقي في «شعب الإيمان» (٢٢ - باب / ١٨٦ / ٢) من طريق محمد بن مسلم الطائفي عن إبراهيم بن ميسرة عن يعقوب بن عاصم عن عبد الله بن عمرو - قال: ولا أعلم إلا أنه رفعه -:. . . فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ إلا أن الطائفي قال فيه الذهبي في «الكاشف»:\n«فيه لين، وقد وثق له في (م) حديث واحد» . وقال الحافظ في «التقريب»:\n«صدوق، يخطئ من حفظه» .\nوذكر أيضًا أنه من رجال مسلم، فأوهم أنه احتج به! وليس كذلك؛ فقد ذكر في أصله «تهذيب التهذيب» أنه ليس له في (م) إلا حديث واحد متابعة. وكذلك ذكر الذهبي في «الميزان»، وهذا مما ينبغي أن يقيد به كلامه المتقدم في «الكاشف» !\nوأما قول الحافظ في يعقوب بن عاصم هذا - وهو الثقفي -:\n«مقبول» !\nفهو مرفوض منه؛ لأنه تقصير في حقه؛ فإنه مع إخراج مسلم له، وتوثيق ابن","vol":"12","page":668},{"text":"حبان إياه؛ روى عنه جماعة من الثقات، فمثله لا ينبغي التوقف في توثيقه، ولذا؛ قال الذهبي في «الكاشف» فيه:\n«ثقة» .\nوهو من الأمثلة الكثيرة التي ذكرت بعضها - في الرد على بعض من ضعف حديث العجن من المعاصرين -: أن من روى عنه جمع من الثقات، فمحله الصدق؛ حتى يتبين أن فيما رواه نكارة، ولو لم يوثقه ابن حبان، ذكرت هناك عشرة أمثلة كشواهد لهذا، فليراجعها من شاء في «تمام المنة»؛ فإنها مسالة هامة قد لا يجدها القراء في مكان آخر.\n(تنبيه): وقع في معن «الجامع الصغير» (هب - عن ابن عمر) . وفي شرحه «فيض القدير»: (ابن عمرو)، وكذا في «الجامع الكبير»، وهو الصواب الموافق لما في «الشعب» .\nثم إن المناوي أعله في «فيضه» بالطائفي، وأما في «تيسيره»؛ فقال:\n«. . . بإسناد صحيح» !\nوهذا من أوهامه الكثيرة، وقد سبق التنبيه على جملة كبيرة منها.\n<span data-type=\"title\" id=toc-5829>٥٨٠٨ </span>- (ما استودع الله عبدًا عقلًا؛ إلا استنقذه به يومًا ما) .\nضعيف. أخرجه ابن عدي في «الكامل» (١ / ١٨٠)، والديلمي في\n«مسنده» (٣ / ٣٣ / ١) من طريق أبي حذيفة أحمد بن إسماعيل السهمي: ثنا حاتم بن إسماعيل عن سلمة بن وردان عن أنس مرفوعًا. وقال ابن عدي:","vol":"12","page":669},{"text":"«لا أعرف يرويه غير أبي حذافة هذا، وحدث عن مالك وغيره بالبواطيل» .\nقلت: له طريق أخرى عند الديلمي بسنده عن إبراهيم بن أحمد المقرئ: حدثنا إسحاق بن إبراهيم بن إسماعيل المدني عن سلمة به؛ إلا أنه قال: «علمًا» مكان: «عقلًا» .\nقلت: وإسحاق هذا؛ لم أعرفه، وإبراهيم بن إسماعيل المدني؛ اثنان:\nأحدهما: أبو إسماعيل المدني.\nوالآخر: أبو إسحاق المدني. وكلاهما ضعيف، ولعل الأقرب هذا الآخر؛ لتكنيه باسم إسحاق الراوي عنه، والله أعلم.\nثم إن مدار الطريقين على سلمة بن وردان، وهو ضعيف.\n(تنبيه): وقع الحديث في «الكامل» بلفظ:\n«ما استودع الله عبدٌ خلقًا. . .» !\nفهذا مثال آخر من تحقيقات اللجنة المختصة! وانظر الحديث الذي قبله.\n<span data-type=\"title\" id=toc-5830>٥٨٠٩ </span>- (فضل ثيابك على الأديم صدقة) .\nمنكر. أخرجه ابن عدي في «الكامل» (١ / ١٧٩) من طريق أحمد بن محمد بن أيوب: ثنا أبو بكر بن عياش عن الأعمش عن أبي صالح عن أبي هريرة مرفوعًا. وقال ابن عدي:\n«هذا حديث منكر، لا يرويه غير أحمد بن محمد بن أيوب وحدث عن أبي","vol":"12","page":670},{"text":"بكر بن عياش بالمناكير «وهو مع هذا صالح الحديث ليس بمتروك» . وكذا قال أبو حاتم لما قيل فيه: ثقة هو؛ قال:\n«روى عن أبي بكر بن عياش أحاديث منكرة» . وقال الحافظ في «التقريب»:\n«صدوق، كانت فيه غفلة، لم يدفع بحجة. قاله أحمد» .\nقلت: فالظاهر أن المناكير التي أشار إليها ابن عدي إنما هي من غفلته، وليست من كذبه، وإن كان بعضهم رماه به. والله ﷾ أعلم.\n(تنبيه): وقع الحديث في «الكامل» بلفظ (١):\n«فضل بيانك عن الأرحم غنم صدقة» .\nوهذا كما يرى القراء كلام لا يمكن أن يفهم أحد منه شيئًا، ومع ذلك لا يخجل الناشر من أن يغرر القراء ويوهمهم أن لديه لجنة من المحققين وتحت إشرافه! وهذا مثال واحد من مئات الأمثلة تضحك منها الثكلى، فيطبع على الوجه الأول من كل مجلد:\n«تحقيق وضبط ومراجعة لجنة من المختصين بإشراف الناشر» !\nما شاء الله! - وإنا لله وإنا إليه راجعون - على هذه الحالة التي وصل إليها بعض الناشرين من الجشع والطمع على جمع المال من أي سبيل مشروع أو غير مشروع! وصدق رسول الله - ﷺ - إذ قال:\n«يأتي على الناس زمان ما يبالي الرجل من أين أصاب المال؛ من حلال أو حرام» .\n_________\n(١) واللفظ المذكور أعلاه نقلته من «الميزان» .","vol":"12","page":671},{"text":"رواه البخاري وغيره.\n<span data-type=\"title\" id=toc-5831>٥٨١٠ </span>- (إن كثرة الأكل شؤم) .\nضعيف جدًا. أخرجه ابن عدي في «الكامل» (١ / ٢٤٣ - ٢٤٤) في ترجمة إبراهيم بن هراسة أبي إسحاق الشيباني؛ من طريق علي بن الجعد: ثنا أبو إسحاق - أظنه قال: الشيباني - عن يعقوب بن محمد بن طحلاء عن أبي الرجال عن عمرة عن عائشة:\nأن رسول الله - ﷺ - أراد أن يشتري غلامًا، فألقى بين يديه تمرًا، فأكل الغلام وأكثر، فقال رسول الله - ﷺ -:. . . فذكره. فأمر برده.\nومن طريق ابن عدي أخرجه البيهقي في «شعب الإيمان» (ق ١٦١ / ١)، وقال تبعًا لابن عدي:\n«وأبو إسحاق الشيباني هذا هو إبراهيم بن هراسة، كناه علي بن الجعد؛ لضعفه، ولئلا يعرف! ولا أعلم يرويه غيره، وقد ضعفه الناس، والضعف على رواياته بيّن» .\nقلت: وهو متروك الحديث؛ كما قال ابن أبي حاتم (١ / ١ / ١٤٣) عن أبيه، وكذبه بعضهم. فقول السيوطي في «الجامع الكبير» (٢٣٣٩ - ٦٨٢٥) بعد أن عزاه للبيهقي فقط:\n«وضعف» .\nتقصير حكمًا وتخريجًا، كما هو ظاهر.","vol":"12","page":672},{"text":"<span data-type=\"title\" id=toc-5832>٥٨١١ </span>- (السجود على سبع: الجبهة والعينين والكفين والركبتين وصدور القدمين، فمن لم يمكن شيئًا منه من الأرض؛ أحرقه الله بالنار) .\nموضوع. أخرجه ابن عدي في «الكامل» (١ / ٢٦٦) من طريق إبراهيم\nابن نافع: ثنا عمر بن موسى بن وجيه عن أيوب بن موسى عن نافع عن ابن عمر مرفوعًا.\nأورده في ترجمة إبراهيم بن نافع أبي إسحاق الجلاب، وقال فيه:\n«منكر الحديث عن الثقات وعن الضعفاء» .\nقلت: وشيخه عمر بن موسى؛ هو ممن يضع؛ كما قال ابن عدي وغيره، فهو الآفة.\nوالحديث؛ عزاه السيوطي في «الجامع الصغير» للدارقطني في «الأفراد» عن ابن عمر. وبيض له المناوي في «شرحيه» ! !","vol":"12","page":673},{"text":"<span data-type=\"title\" id=toc-5833>٥٨١٢ </span>- (نهى عن قتل الخفاش والخطاف؛ لأنهما كانا يطفئان النار عن بيت المقدس حين أحرق) .\nموضوع. أخرجه ابن عدي (٢ / ٧٨٦) من طريق حمزة عن نافع عن ابن عمر مرفوعًا. وقال:\n«حمزة بن أبي حمزة النصيبي؛ يضع الحديث» .\nوذكر نحوه ابن حبان والبيهقي؛ كما تقدم بيانه تحت الحديث المتقدم برقم (٦١) .","vol":"12","page":673},{"text":"وقد روي مختصرًا مرسلًا بلفظ:\n«نهى عن قتل الخطاطيف» .\nوهو مخرج في «إرواء الغليل» (٢٤٩١)؛ دون حديث حمزة هذا، وقد أشار إليه البيهقي؛ كما كنت نقلته عنه هناك، وقال فيه:\n«كان يرمى بالوضع» .\nولم أكن قد وقفت على لفظه وإسناده، فلما وقفت عليه بادرت إلى إخراجه. والله الموفق.\n<span data-type=\"title\" id=toc-5834>٥٨١٣ </span>- (إذا صلى أحدكم، فلم يكن بين يديه ما يستره؛ فليخط خطًا، ولا يضره ما مر بين يديه) .\nضعيف (*) . أخرجه أبو داود والطيالسي في «مسنده» (٢٥٩٢): حدثنا همام عن أيوب بن موسى عن ابن عم لهم كان يكثر أن يحدثهم عن أبي هريرة أن النبي - ﷺ - قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ علته ابن العم هذا؛ فإنه لم يسم، فهو مجهول العين.\nوأيوب بن موسى؛ إن كان هو الغافقي؛ فإنه من هذه الطبقة، فهو ثقة عند ابن معين وابن حبان، وروى عنه جماعة من الثقات، ومع ذلك؛ بيض له الذهبي في «الكاشف»، وقال الحافظ في «التقريب»:\n_________\n(*) وانظر تضعيف الشيخ - ﵀ - له أيضًا في كتابه: «تمام المنة» (ص ٣٠٠ - ٣٠١) .\n. (الناشر) .","vol":"12","page":674},{"text":"«مستور» .\nوإن كان غيره؛ فلم أعرفه.\nوهمام: هو ابن يحيى البصري، وهو ثقة من رجال الشيخين.\nوالخلاصة: أن علة هذا الإسناد شيخ أيوب الذي لم يسم، وقد سماه إسماعيل بن أمية في روايته عن أبي عمرو بن محمد بن حريث: أنه سمع جده حريثًا يحدث عن أبي هريرة به.\nأخرجه أبو داود وغيره. وقد اضطرب الرواة على إسماعيل هذا في إسناده اضطرابًا شديدًا على وجوه شرحتها في «ضعيف أبي داود» (١٠٧ - ١٠٨)، ولذلك «ضعفه جمع من الأئمة وغيرهم؛ بل قال الإمام مالك:\n«الخط باطل» .\nفلا نعيد الكلام هنا، والشاهد منه أن حريثًا هذا مجهول، وكذلك حفيده أبو عمرو؛ كما في «التقريب» للحافظ، فالعجب منه كيف تغاضى عن هذه العلة الواضحة فحسّن الحديث في «بلوغ المرام» قائلًا:\n«وصححه ابن حبان، ولم يصب من زعم أنه مضطرب، بل هو حسن» !\nوأقول: أنى له الحسن وفيه المجهولان باعترافه! هذا لو سلمنا بأنه غير مضطرب، وقد أعله به شيخه الحافظ العراقي، ومن قبله ابن الصلاح وغيرهما؛ كما تراه مبينًا في المصدر المذكور آنفًا. وقد شرح الحافظ وجهة نظره في نفي الاضطراب في كتابه «النكت على ابن الصلاح» (٢ / ٧٧٢ - ٧٧٤) بما لا فائدة كبرى من نقله ومناقشته، لكن المهم منه قوله:","vol":"12","page":675},{"text":"«(تنبيه): قول ابن عيينة لم نجد شيئًا نشد به هذا الحديث، ولم يجئ إلا من هذا الوجه»؛ فيه نظر؛ فقد رواه الطبراني من طريق أبي موسى الأشعري، وفي إسناده أبو هارون العبدي، وهو ضعيف» !\nقلت: وهذا منه عجب أيضًا من ناحيتين:\nالأولى: أنه ألان القول في العبدي هذا، واسمه عمارة بن جوين -، وهو أسوأ\nمما ذكر؛ فقد قال فيه في «التقريب»:\n«مشهور بكنيته، متروك، ومنهم من كذبه» .\nوالأخرى: أنه يعلم أن من شرط الشاهد أن لا يشتد ضعفه، وهذا مفقود هنا\nكما ترى.\nعلى أنه قد روى معمر عن أبي هارون العبدي عن أبي سعيد الخدري قال:\n«كنا نستتر بالسهم والحجر في الصلاة، أو قال: كان أحدنا يستتر بالسهم والحجر في الصلاة» .\nوروى جعفر بن سليمان عنه قال:\nقلت لأبي سعيد الخدري: ما يستر المصلي؛ قال: مثل مؤخرة الرحل، والحجر يجزئ ذلك، والسهم تغرزه بين يديك» .\nأخرجهما عبد الرزاق في «المصنف» (٢ / ١٣ - ١٤) . ثم قال الحافظ:\n«ثم وجدت له شاهدًا آخر - وإن كان موقوفًا - أخرجه مسدد في «مسنده الكبير» قال: ثنا هشيم: ثنا خالد الحذاء عن إياس بن معاوية عن سعيد بن جبير قال:","vol":"12","page":676},{"text":"«إذا كان الرجل يصلي في فضاء؛ فليركز بين يديه شيئًا؛ فإن لم يكن معه شيء؛ فليخط خطًا في الأرض» .\n«رجاله ثقات» .\nقلت: فيه أولًا: الصواب بأن يقال فيه: «مقطوع»؛ لأنه موقوف على التابعي؛ كما هو معروف في علم المصطلح.\nوثانيًا: هو أن يكون علة في الحديث أقرب من أن يكون شاهدًا له؛ لأنه لو كان موقوفًا على صحابي الحديث، لكان علة ظاهرة فيه، فكيف به وهو مقطوع؟ ! فتأمل.\nعلى أنه قد روي عن أبي هريرة موقوفًا كوجه من وجوه الاضطراب فيه؛ ولكنه وجه مرجوح، كما بينته هناك.\nثم قال الحافظ:\n«ولهذا صحح الحديث ابن حبان والحاكم وغيرهما» .\nقلت: تساهلهما في التصحيح والتوثيق مما لا يخفى على طلاب هذا العلم؛ فضلًا عن الحافظ! هذا إذا لم يكن هناك علة ظاهرة تدفع التصحيح، فكيف بها وهي قائمة باعتراف الحافظ كما سبق؟ ! على أن عزوه للحاكم فيه نظر؛ فإننا لم نره في «مستدركه» - وهو المقصود عند إطلاق العزو إليه - بعد مزيد البحث عنه فيه، ولا جاء ذكره في فهرسته الذي وضعه المعاصرون.\nثم قال الحافظ:\n«وذلك مقتضٍ لثبوت عدالته عند من صححه، فما يضره مع ذلك أن لا","vol":"12","page":677},{"text":"ينضبط اسمه إذا عرفت ذاته. والله تعالى أعلم» .\nأقول: الشطر الأول من هذا الكلام مسلّم لا غبار عليه، ولكن ذلك مما لا ينفق\nفي النقاش العلمي القائم علي قواعد علم الحديث؛ لما سبق بيانه آنفًا من تساهل ابن حبان والحاكم.\nوأما الشطر الثاني منه؛ فجوابنا عليه:\nنعم؛ لا يضر ذلك إذا عرفت ذاته؛ ولكنها فرضية تخالف واقع الراوي؛ بل الراويين؛ فإنهما مجهولان حتى عند الحافظ كما تقدم.\nفسامحه الله! لقد كان بحثه حول هذا الحديث على خلاف ما نعهده منه من العلم والتحقيق، حتى لكأنه ابن حجر آخر!\nوجاء من بعده الشيخ الغماري: أحمد، فأخرجه في كتابه: «الهداية في تخريج أحاديث البداية» (٢ / ٣٩٢ - ٣٩٣) تخريجًا مختصرًا جدًا، يحسن كثير من الطلبة خيرا ًمنه، وقال عقبه مغترًا بتحسين الحافظ له:\n«وصححه ابن حبان وغيره، وحسنه الحافظ، وضعفه بعض المتقدمين؛ لصورة الاضطراب الواقع في إسناده؛ لكنه عند الطيالسي من وجه آخر.\nوالحديث صحيح كما قال ابن حبان» !\nكذا قال! وأظن أنه - كغيره - لم يعط لهذا البحث حقه من المراجعة والتحقيق، وإلا؛ لما خفي عليه - على الأقل - الجهالة التي في سند ابن حبان، ومن قرنهم معه، وتشبثه بالوجه الآخر عند الطيالسي لا يفيده شيئًا؛ لجهالة تابعيه، الذي يمكن أن يكون هو عين حريث الذي في طريق الآخرين كما تقدم.","vol":"12","page":678},{"text":"وإن فرض أنه غيره؛ فلا يقوي أحدهما الآخر؛ لاحتمال أن تعود روايتهما إلى أحدهما، أعني: أن يكون أحدهما رواه عن الآخر.\nفاغتنم هذا التحقيق؛ فإنك قد لا تراه في مكان آخر، والله تعالى هو الموفق.\n<span data-type=\"title\" id=toc-5835>٥٨١٤ </span>- (صلى في فضاء ليس بين يديه شيء) .\nضعيف. أخرجه أحمد (١ / ٢٢٤)، وابن أبي شيبة في «المصنف» (١ / ٢٧٨)، وأبو يعلى (٢٦٠١)، والبيهقي في «سننه» (٢ / ٢٧٣) من طريق أبي معاوية عن الحجاج بن أرطاة عن الحكم بن عتيبة عن يحيى الجزار عن ابن عباس ﵁: أن رسول الله - ﷺ - صلى. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ قال الهيثمي في «المجمع» (٤ / ٦٣):\n«رواه أحمد وأبو يعلى، وفيه الحجاج بن أرطاة، وفيه ضعف» .\nوفاته أنه رواه الطبراني أيضًا، أخرجه في «الكبير» (١٢ / ١٤٩ / ١٢٧٢٨)\nمن طريق أبي شهاب عن الحجاج به.\nوابن أرطاة؛ قال الحافظ في «التقريب»:\n«صدوق كثير الخطأ والتدليس» .\nوقد تابعه شعبة بن الحجاج «لكنه خالفه في إسناده ومتنه؛ فقال الطيالسي\nفي «مسنده» (٢٧٦٢): حدثنا شعبة عن الحكم عن يحيى بن الجزار عن صهيب - قلت: من صهيب؟ قال: رجل من أهل البصرة - عن ابن عباس:\nأنه كان على حمار هو وغلام من بني هاشم، فمر بين يدي النبي - ﷺ - وهو","vol":"12","page":679},{"text":"يصلي، فلم ينصرف لذلك» .\nومن هذا الوجه أخرجه أحمد والنسائي والطحاوي، وهو مخرج في «صحيح\nأبي داود» (٧١٥)، وبينت هناك أنه صحيح الإسناد، وأن لشعبة فيه شيخًا آخر يرويه عن عمرو بن مرة عن يحيى الجزار قال: قال ابن عباس. . . فذكره نحوه لم يذكر صهيبًا في إسناده، وأزيد هنا فأقول:\nوهكذا رواه علي بن الجعد في «حديثه» (١ / ٢٨٨ / ٩٢)، ومن طريقه أبو يعلى في «مسنده» (٤ / ٣١١ / ٢٤٢٣)؛ إلا أنه زاد في آخره:\n«قال رجل لشعبة: كان بين يديه عنزة؛ قال: لا» .\nولم يذكر فيه أبو يعلى: «لشعبه» .\nقلت: وفي ثبوت هذه الزيادة عن شعبة نظر؛ بل هي شاذة؛ لتفرد ابن الجعد\nبها دون الطرق المثار إليها آنفًا عن شعبة.\nومثلها: رواية سليمان بن حرب عن شعبة بإسناده الصحيح المذكور آنفًا؛ بل رواه كذلك علي بن الجعد نفسه في مكان آخر من «حديثه» (١ / ٣١٤ / ١٦٣): أخبرنا به. موصولًا بذكر صهيب فيه؛ دون الزيادة.\nولعل أصل هذه الزيادة ما رواه منصور بن المعتمر عن الحكم عن يحيى بن الجزار عن أبي الصهباء - وهو صهيب المتقدم -. . . فذكر الحديث بلفظ:\n«يصلي بالناس في أرض خلاء» .\nأخرجه ابن خزيمة وابن حبان في «صحيحيهما»، وغيرهما، وهو مخرج في\n«صحيح أبي داود» أيضًا، وليس عنده هذا اللفظ، وليس فيه نفي السترة والعنزة","vol":"12","page":680},{"text":"كما هو ظاهر، وإنما فيه نفي البنيان والجدران، فهو مثل رواية البخاري بلفظ:\n«يصلي بمنى إلى غير جدار» .\nويأتي قريبًا إن شاء الله بيان ما فيها.\nفتوهم بعض الرواة أن ذلك يعني أنه صلى إلى غير سترة، كما هو ظاهر حديث الترجمة، وليس صريحًا، وقد روى مصرحًا به في بعض الطرق، والعجيب حقًا أن البيهقي عقب الحديث حديث الترجمة:\n«وله شاهد بإسناد أصح من هذا عن الفضل بن عباس، وسيرد بعد هذا إن شاء الله تعالى» .\nثم رواه (٢ / ٢٧٨) من طريق أبي داود بسنده عن عباس بن عبيد الله بن عباس عن الفضل نحوه بلفظ:\n«فصلى في صحراء ليس بين يديه سترة، وحمارة لنا وكليبة تعبثان بين يديه، فما بالى ذلك» .\nووجه التعجب أن عباسًا هذا لم يلق عمه الفضل؛ كما قال ابن حزم في\n«المحلى» (٤ / ١٣) ووافقه الحافظ، ولذلك؛ خرجته في «ضعيف أبي داود» (١١٤) .\nواقتصر المعلق على «شرح السنة» (٢ / ٤٦١) على إعلاله بجهالة العباس فقط، وهو تقصير ظاهر!\nوأعجب من ذلك أن الشيخ أحمد الغماري في «تخريجه أحاديث بداية المجتهد» (٢ / ٣٩٣) سكت عنه أولًا، وعزاه لأحمد والنسائي ثانيًا، وليس","vol":"12","page":681},{"text":"عندهما موضع الشاهد منه وهو الذي أورده ابن رشد بقوله:\n«وقد روي أنه صلى لغير سترة» !\nوشايعه على ذلك المحققان اللذان أشرفا على تخريج الكتاب ببيان أماكن الأحاديث في المصادر التي عزاها الغماري إليها!\nولقد كان الشيخ عبد اللطيف بن إبراهيم أقرب إلى الصواب في تخريجه إياه\nفي كتابه: «طريق الرشد»؛ فإنه عزاه فيه (ص ٨٨) لأبي داود وحده؛ ولكنه أخطأ في قوله:\n«وللنسائي نحوه، وكذا عبد الرزاق في «مصنفه»، والطحاوي في «معاني الآثار»، ولا يخلو سنده من مقال» !\nقلت: رواية النسائي إسنادها صحيح من رواية صهيب كما تقدم؛ ولكن ليس فيها موضع الشاهد كما تقدم وكذلك رواية الطحاوي، فقوله: «نحوه»؛ لا يفيده شيئًا لأنه يعني في اصطلاح المحدثين: مثله في المعنى، وليس في اللفظ. وهو ليس مثله في المعنى وأما رواية عبد الرزاق، ففيها موضع الشاهد؛ لكن ليس فيها عباس بن عبيد الله، فزاد انقطاعًا على انقطاع!\nومن أحاديث الباب: ما رواه ابن جريج قال: أخبرني عبد الكريم: أن مجاهدًا أخبره عن ابن عباس قال:\n«جئت أنا والفضل على أتان، فمررنا بين يدي رسول الله - ﷺ - بعرفة وهو يصلي المكتوبة، ليس شيء يستره يحول بيننا وبينه» .\nأخرجه عبد الرزاق في «المصنف» (٢ / ٢٨ / ٢٣٥٧)، وابن خزيمة في","vol":"12","page":682},{"text":"«صحيحه» (٢ / ٢٥ / ٨٣٨ - ٨٣٩) وضعفه بقوله:\n«غير جائز أن يحتج بعبد الكريم عن مجاهد على الزهري عن عبيد الله بن عبد الله» .\nيشير إلى أن المحفوظ أن المرور المذكور كان في منى؛ كما في حديث الزهري الآتي إن شاء الله، ثم قال:\n«لأن عبد الكريم قد تكلم أهل المعرفة بالحديث في الاحتجاج بخبره» .\nيشير إلى أنه عبد الكريم بن أبي المخارق أبو أمية، فإنه هو الذي تكلموا فيه؛ بل أجمعوا على ضعفه، حتى قال النسائي والدارقطني:\n«متر وك» .\nوليس هو عبد الكريم بن مالك الجزري؛ فإنه ثقة متقن، كما قال الحافظ في\n«التقريب»، وكأن الدكتور الأعظمي في تعليقه على «صحيح ابن خزيمة» ذهب إلى أنه هو؛ فإنه قال:\n«إسناده صحيح. انظر «مجمع الزوائد» ٢: ٦٣» .\nويشير بالإحالة إلى «المجمع» إلى زيادة أبي يعلى في آخر حديث يحيى الجزار المتقدم:\n«فقال رجل: أكان بين يديه عنزة؛ قال: لا» .\nوقد عرفت أنها شاذة لا تصح» .\nوالمقصود أن تصحيحه لحديث عبد الكريم هذا من الظاهر أنه يرى أنه الجزري","vol":"12","page":683},{"text":"الثقة، ولعله تبع في ذلك الحافظ؛ فإنه ذكره برواية البزار بلفظ:\n«والنبي يصلي المكتوبة ليس لشيء يستره» .\nوسكت عنه في موضعين من «الفتح «(١ / ١٧١، ٥٧١)، والقاعدة عنده:\nأن ما سكت عنه فيه فهو حسن، وهذا محتمل؛ لأن عبد الكريم هذا لم ينسب عند مخرجيه، فيحتمل أنه الجزري، وهو ابن مالك الثقة، ويحتمل أنه ابن أبي المخارق أبو أمية البصري، وهو ضعيف، ومن الاتفاقات الغريبة أن كلًا منهما روى عن مجاهد، وعن كل منهما ابن جريج، وليس من السهل الجزم بأنه أحدهما والحالة هذه، وقد أشار إلى هذه الحقيقة الذهبي في «الميزان»، وقال الحافظ في «التقريب» في أبي أمية:\n«ضعيف، وقد شارك الجزري في بعض المشايخ، فربما التبس به على من لا\nفهم له» .\nوالأرجح عندي أنه هذا الضعيف، وذلك لسببين:\nالأول: أنه لو كان الثقة لبادر ابن جريج إلى التصريح بنسبته.\nالثاني: أن ابن خزيمة جزم بأنه هو؛ كما تقدم نقله عنه، ثم أكد ذلك بقوله:\n«وهذا الفعل الذي ذكره عبد الكريم عن مجاهد عن ابن عباس قد ثبت عن النبي - ﷺ - أنه قد زجر عن مثل هذا الفعل في خبر سهل بن أبي حثمة أن النبي - ﷺ - قال:\n«إذا صلى أحدكم، فليصل إلى سترة، وليدن منها؛ لا يقطع الشيطان عليه صلاته» . وفي خبرأبي جحيفة:","vol":"12","page":684},{"text":"أن النبي - ﷺ - ركز عنزة، فجعل يصلي إليها، يمر من ورائها الكلب والمرأة والحمار. وفي خبر أبي سعيد الخدري عن النبي - ﷺ -:\n«إذا صلى أحدكم؛ فليصل إلى سترة، وليدن منها» . وفي خبر ابن عمر:\nقال رسول الله - ﷺ -:\n«لا تصلوا إلا إلى سترة» .\nوقد زجر النبي - ﷺ - أن يصلي المصلي إلا إلى سترة، فكيف يفعل ما زجر عنه؟ !» .\nوهذه الأحاديث كلها صحيحة، وهي مخرجة عنده (٧٩٨، ٨٠٠، ٨٠٣، ٨١٠، ٨٢٠)، وبعضها في «الصحيحين»، ومخرجة عندي في «صحيح أبي داود» (٦٨٨ - ٦٨٩، ٦٩٢، ٦٩٤)، فلا يجوز إهدار العمل بها لمثل حديث أبي أمية وغيره مما تقدم.\nفإن قيل: إذا كان الأمر كما ذكرت؛ فما قولكم في حديث عبد الله بن عباس قال:\n«أقبلت راكبًا على حمارٍ أتان، وأنا يومئذ قد ناهزت الاحتلام، ورسول الله - ﷺ - يصلي بالناس بمنى إلى غير جدار، فمررت بين يدي بعض الصف، فنزلت، وأرسلت الأتان ترتع، ودخلت في الصف، فلم ينكر ذلك علي أحدٌ»؟\nأخرجه البخاري في «صحيحه» (٧٦، ٤٩٣، ٨٦١) من طرق عن مالك عن ابن شهاب عن عبيد الله بن عبد الله بن عتبة عن ابن عباس.\nوالجواب من وجهين:","vol":"12","page":685},{"text":"الأول: أنه ليس صريحًا في نفي السترة مطلقًا؛ كما تقدمت الإشارة إلى ذلك\nفي أول هذا التخريج، وإنما هو ينفي سترة الجدار بخاصة، ولذلك؛ لما روى البيهقي (٢ / ٢٧٣) عن الإمام الشافعي قوله:\n«قول ابن عباس: «إلى غير جدار» يعني - والله أعلم - إلى غير سترة» .\nفتعقبه ابن التركماني بقوله:\n«قلت: لا يلزم من عدم الجدار عدم السترة (١)، ولا أدري ما وجه الدليل في\nرواية مالك على أنه صلى إلى غير سترة» .\nقلت: ويؤيده صنيع البخاري؛ فإنه ترجم للحديث بقوله:\n«باب سترة الإمام سترة من خلفه» .\nفهذا يعني أن الإمام البخاري لم يفهم من الحديث نفي السترة، ووجه الحافظ بقوله (١ / ٥٧١ - ٥٧٢):\nوكأن البخاري حمل الأمر في ذلك على المألوف المعروف من عادته - ﷺ - أنه كان لا يصلي في الفضاء إلا والعنزة أمامه. ثم أيّد ذلك بحديثي ابن عمر وأبي جحيفة. وفي حديث ابن عمر ما يدل على المداومة، وهو قوله بعد ذكر الحربة: «وكان يفعل ذلك في السفر»، وقد تبعه النووي فقال في «شرح مسلم» في كلامه على فوائد هذا الحديث: فيه أن سترة الإمام سترة لمن خلفه. والله أعلم» . والوجه الآخر: أن قول ابن عباس في هذا الحديث: «إلى غير جدار»؛ قد اختلف الرواة عن مالك فيه، فمنهم من ذكره عنه، ومنهم من لم يذكره، وها أنا\n_________\n(١) وكذا قال ابن دقيق العيد في «شرح عمدة الأحكام» (٢ / ٤٥٨) .","vol":"12","page":686},{"text":"أذكر أسماءهم:\nأولًا: الذين ذكروه:\n١ - إسماعيل بن أبي أويس. البخاري (٧٦) .\n٢ - عبد الله بن يوسف. البخاري (٤٩٣) .\n٣ - عبد الله بن مسلمة. البخاري (٨٦١)، وبعضهم لم يذكره عنه؛ كما سيأتي قريبًا إن شاء الله تعالى.\n٤ - مطرف بن عبد الله. السراج في «مسنده» (٣ / ٤١ / ٢)، وهذا فيما يغلب على الظن؛ فإن النسخة المصورة لم يظهر فيها ما بين عبد الله بن مطرف وعبيد الله بن عبد الله.\n٥ - ابن بكير.\nثانيًا: الذين لم يذكروه:\n١ - يحيى بن يحيى. في «موطأ مالك» (١ / ١٧١)، وعنه مسلم (٢ / ٥٧)، والبيهقي (٢ / ٢٧٧) .\n٢ - ابن القاسم عنه. في «المدونة» (١ / ١١٤)، وكذا النسائي في «الكبرى»؛ كما في «تحفة الأشراف» (٥ / ٥٩) .\n٣ - يحيى بن قزعة. البخاري (٤٤١٢) .\n٤ - القعنبي: عبد الله بن مسلمة. أبو داود «صحيح أبي داود» (رقم ٧٠٩)، والبيهقي (٢ / ٢٧٧) .","vol":"12","page":687},{"text":"٥ - ابن وهب. أبو عوانة في «صحيحه» (٢ / ٦٠)، وابن خزيمة في\n«صحيحه» (٨٣٤)، والطحاوي في «شرح معاني الآثار» (١ / ٢٦٦) .\n٦ - عبد الرحمن بن مهدي. ابن خزيمة أيضًا وأحمد (١ / ٣٤٢) .\n٧ - أحمد بن أبي بكر. ابن حبان (٤ / ٥٥ / ٢٣٨٦ - الإحسان)، والبغوي\nفي «شرح السنة» (٢ / ٢٤٩) .\nقلت: فأنت ترى أن هؤلاء الذين لم يذكروا تلك الزيادة أكثر عددًا وأجل قدرًا\nمن أولئك الذين ذكروها، وبخاصة أن فيهم من هو ألصق بالإمام مالك، وبرواية «الموطأ» أشهر؛ مثل يحيى بن يحيى - وهو النيسابوري -، وعبد الله بن وهب، وعبد الرحمن بن مهدي، وعبد الله بن مسلمة القعنبي على الخلاف عليه فيها كما تقدم.\nالأمر الذي يلقي في النفس أن روايتهم أصح، أو - على الأقل - هو مما يبعد القول بجواز أنهم لم يحفظوا تلك الزيادة عن مالك، كما أن اتفاق أولئك الثلاثة على روايتها عنه يبعد القول أيضًا بجواز خطئهم على مالك فيها.\nفالأقرب إلى الصواب أن يقال: إن مالكًا ﵀ هو نفسه كان يذكرها تارة،\nولا يذكرها أحيانًا، فحفظ كل من هؤلاء وهؤلاء ما سمعوا منه. وكأن البيهقي أشار إلى هذه الحقيقة عقب رواية ابن بكير التي فيها هذه الزيادة بقوله:\n«وهذه اللفظة ذكرها مالك بن أنس ﵀ في هذا الحديث في (كتاب المناسك)، ورواه في (كتاب الصلاة) دون هذه اللفظة، ورواه الشافعي ﵀ عنه في القديم كما رواه في (المناسك)، وفي الجديد كما رواه في (الصلاة» .","vol":"12","page":688},{"text":"قلت: ولم أر في (مناسك الموطأ) هذا الذي ذكره البيهقي، والله ﷾ أعلم.\nهذا «ولعل في رواية الإمام الشافعي للحديث دون الزيادة في مذهبه الجديد ما يشير إلى أن الإمام مالكًا كان يرويه كذلك في آخر أمره، وسواء ثبت هذا أو لم يثبت، فهو الراجح عندي واللائق بمنزلة الإمام مالك في العلم والحفظ؛ لمتابعة جمع من الثقات والأئمة الحفاظ له على رواية الحديث دون الزيادة، ولا بأس من ذكر أسماء الذين وقفت عليه منهم، مع التخريج:\n١ - ابن أخي ابن شهاب (واسمه محمد بن عبد الله بن مسلم) . البخاري (١٨٥٧)، وأحمد (١ / ٢٦٤)، والسراج في «مسنده» (٣ / ٢٤١) .\n٢ - يونس بن يزيد. مسلم (٢ / ٥٧)، وأبو عوانة (٢ / ٦٠)، والبخاري تعليقًا (١٨٥٣، ٤٤١٢) .\n٣ - سفيان بن عيينة. مسلم أيضًا وأبو عوانة وأبو داود (رقم ٧٠٩ - صحيحه)، والنسائي (٢ / ٦٤)، والد ارمي (١ / ٣٢٩)، وابن ماجه (٩٤٧)، وابن خزيمة في «صحيحه» (٨٣٣)، وابن الجارود في «المنتقى» (٦٦ / ١٦٨)، والطحاوي في «شرح المعا ني» (١ / ٢٦٦)، والبيهقي (٢ / ٢٧٦)، وأحمد (١ / ٢١٩)، والحميدي (٢٧٥)، وابن أبي شيبة (١ / ٢٧٨، ٢٨٠)، وأبو يعلى (٤ / ٢٦٩ / ٢٣٨٢)، والسراج أيضًا.\n٤ - معمر بن راشد. عبد الرزاق (٢ / ٢٩ / ٢٣٥٩)، ومن طريقه مسلم وأبو عوانة وابن خزيمة، وأحمد (١ / ٣٦٥) عنه وعن عبد الأعلى، وصححه الترمذي (رقم ٣٣٧) .","vol":"12","page":689},{"text":"قلت: فاتفاق كل هؤلاء الثقات على عدم ذكر تلك الزيادة مما لا يجعل النفس تطمئن لثبوتها؛ بل إن ذلك لما يرجح بكل تأكيد أنها شاذة غير محفوظة، حتى ولو فرض اتفاق الرواة عن مالك بذكرها، فكيف وقد اختلفوا عليه فيها، فكيف وأكثرهم على عدم ذكرها كما سبق بيانه، والشذوذ يثبت بأقل من هذا؛ كما لا يخفى على العلماء العارفين بهذا الفن الشريف.\nولذلك؛ أعرض عنها جمهور المؤلفين في «الصحيح»؛ كمسلم وأبي عوانة وابن خزيمة وابن حبان وغيرهم؛ بل إن ابن خزيمة أشار في «صحيحه» إلى عدم ثبوتها؛ بجزمه أنه - ﷺ - كان يستتر بالحربة؛ كما تقدم كلامه عند تخريج حديث عبد الكريم، وقال أيضًا بعد أن ساق الحديث دون زيادة، ونفى أن يكون النبي - ﷺ - رأى الأتان تمر بين يدي الصفوف (٢ / ٢٥):\n«فإن كان في الخبر أن النبي - ﷺ - علم بمرور الحمار بين يدي بعض من كان خلفه؛ فجائز أن تكون سترة النبي - ﷺ - كانت سترة لمن خلفه؛ إذ النبي - ﷺ - قد كان يستتر بالحربة إذا صلى بالمصلى، ولو كانت سترته لا تكون سترة لمن خلفه؛ لاحتاج كل مأموم أن يستتر بحربة كاستتار النبي - ﷺ - بها، فحمل العنزة للنبي - ﷺ - يستتر بها دون أن يأمر المأمومين بالاستتار خلفه؛ كالدال على أن سترة الإمام تكون سترة لمن خلفه» .\nوختامًا أقول: تبين مما تقدم أنه لا يصح حديث صريح في صلاته - ﷺ - إلى غير سترة، والزيادة التي عند البخاري ليست صريحة في ذلك، وعلى التنزل فهي شاذة لا تصح، ولذلك؛ أعرض عنها جمهور المؤلفين في «الصحيح»، والله أعلم.\n(تنبيه): لقد عزا كثير من المؤلفين حديث ابن عباس بزيادة البخاري للمتفق","vol":"12","page":690},{"text":"عليه؛ كالحافظ عبد الغني المقدسي في «عمدة الأحكام»، ومر عليه شراحه؛ كابن دقيق العيد والصنعاني (٢ / ٤٥٥ - ٤٦٥)، والشيخ عبد الله بن عبد الرحمن آل بسام في «تيسير العلام»، ومحمد فؤاد عبد الباقي في «اللؤلؤ والمرجان فيما اتفق عليه الشيخان» (١ / ١٠٠ / ٢٨٢)، وبالغ ابن تيمية (الجد) فقال في «المنتقى»:\n«رواه الجماعة» !\nومر عليه الشوكاني أيضًا في «شرحه» (٣ / ١٢) !\n<span data-type=\"title\" id=toc-5836>٥٨١٥ </span>- (إن أهل المعروف في الدنيا هم أهل المعروف في الآخرة، وإن أول أهل الجنة دخولًا الجنة أهل المعروف) .\nضعيف جدًا. أخرجه الطبراني في «المعجم الكبير» (٨ / ٣١٢ / ٨٠١٥): حدثنا يحيى بن محمد الحنائي: ثنا شيبان بن فروخ: ثنا عيسى بن شعيب عن حفص بن سليمان عن يزيد بن عبد الرحمن عن أبيه عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علل:\nالأولى: عيسى بن شعيب - وهو أبو الفضل البصري الضرير -؛ قال ابن حبان\nفي «الضعفاء» (٢ / ١٢٠):\n«كان ممن يخطئ حتى فحش خطؤه، فلما غلبت الأوهام على حديثه استحق الترك» .","vol":"12","page":691},{"text":"ونقله مختصرًا الذهبي في «الضعفاء والمتروكين» وأقره.\nالثانية: حفص بن سليمان؛ أخشى أن يكون أبا عمر القارئ الكوفي وسكن بغداد؛ فإنه من هذه الطبقة، وهو متروك الحديث، ويحتمل أن يكون حفص بن سليمان المنقري البصري الثقة؛ فإنه قريب من هذه الطبقة. والله أعلم.\nالثالثة والرابعة: يزيد بن عبد الرحمن وأبوه؛ فإني لم أعرفهما، وإليهما أشار الهيثمي بقوله في «المجمع» (٧ / ٢٦٣):\n«رواه الطبراني، وفيه من لم أعرفه» .\nومن غرائبه أنه قال في حديث آخر رواه الطبراني قبيل هذا بالسند نفسه، ومع ذلك قال - الهيثمي - (٣ / ١١٥):\n«رواه الطبراني في «الكبير»، وإسناده حسن» !\nولم يتنبه لهذا التناقض والخطأ صاحبنا الشيخ السلفي في تعليقه على الطبراني، وقد نقل عن الهيثمي حكميه المتناقضين على الحديثين وهما بين يديه بإسناد واحد!\nثم رأيت المنذري في «الترغيب» (٢ / ٣١) قد حسنه أيضًا، فظننت أنه هو سبب خطأ الهيثمي؛ أي أنه اعتمد عليه في التحسين، ولم يبحث عن رجال إسناده، ولو أنه فعل؛ لم يقل - إن شاء الله - ما قال في الأول. والله أعلم.\nلكن الشطر الأول منه صحيح، جاء عن جمع من الصحابة، خرجت أحاديث بعضهم في «الروض النضير» (١٠٢٠، ١٠٨٢) .","vol":"12","page":692},{"text":"<span data-type=\"title\" id=toc-5837>٥٨١٦ </span>- (كان لا يزيد في الركعتين على التشهد) (*) .\nمنكر. أخرجه أبو يعلى في «مسنده» (١ / ٣٣٧) من طريق عبد السلام ابن حرب عن بديل بن ميسرة عن أبي الجوزاء عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الانقطاع بين أبي الجوزاء وعائشة؛ فإنه لا يعرف له سماع منها؛ كما\nقال ابن عبد البر وغيره.\nوالأخرى: تفرد عبد السلام بن حرب بهذا السياق، وهو إن كان ثقة حافظًا\nفله مناكير؛ كما في «التقريب» .\nقلت: وهذا منها في نقدي؛ فإنه قد خولف في متنه؛ فقال الطيالسي في «مسنده» (١٥٤٧): حدثنا عبد الرحمن بن بديل العقيلي - بصري ثقة صدوق - عن أبيه عن أبي الجوزاء عن عائشة قالت:\n«كان رسول الله - ﷺ - يستفتح الصلاة بالتكبير. . .» الحديث، وفيه:\n«وكان يقول في كل ركعتين التحيات. . .» الحديث.\nوقد تابعه حسين المعلم عن بديل به.\nأخرجه مسلم وأبو عوانة وابن خزيمة (٦٩٩)، وابن حبان (١٧٦٥ - الإحسان)\nفي «صحاحهم»، وهو رواية لأ بي يعلى (٤٦٦٧)، وهو مخرج في «الإرواء» (٣١٦)، و«صحيح أبي داود» (٧٥٢) .\n_________\n(*) كتب الشيخ الألباني - ﵀ - بخطه فوق هذا المتن: «تقدم برقم (٥٦٢٣، ٥٦٢٤») . (الناشر) .","vol":"12","page":693},{"text":"(تنبيه): خفيت هاتان العلتان على المعلق على «مسند أبي يعلى»، فقال\nفي «الموضعين»: «إسناده صحيح» ! وقلده السقاف فيما أسماه بـ «صحيح صلاة النبي - ﷺ -» (ص ١٩٧)، وكذلك المعلق على «المقصد العلي» (١ / ١٧١ / ٣٨٥)، وكذلك الحافظ الهيثمي إلا أنه انقلب عليه اسم تابعيه! فقال في «مجمع الزوائد» (٢ / ١٤٢):\n«رواه أبو يعلى من رواية أبي الحويرث عن عائشة، والظاهر أنه خالد بن الحويرث، وهو ثقة، وبقية رجاله رجال (الصحيح») .\nقلت: فتحرف عليه أو على كاتب نسخته (أبو الجوزاء) إلى أبي الحويرث! وخالد بن الحويرث؛ لم أر من كناه بأبي الحويرث، ولا في «كنى الدولابي»، ولا أنه روى عن عائشة!\nثم هو لا يعرف؛ كما قال ابن معين، وإن ذكره ابن حبان في «الثقات» (٤ / ١٩٨) .\nثم إنه قد ثبت زيادة الصلاة على النبي - ﷺ - في التشهد، وكذا الدعاء في الجملة، فراجع «صفة الصلاة» .\nونحو حديث الترجمة حديث ابن إسحاق قال: حدثني عن تشهد رسول الله - ﷺ - في وسط الصلاة وفي آخرها عبد الرحمن بن الأسود بن يزيد النخعي عن أبيه عن عبد الله بن مسعود قال:\nعلمني رسول الله - ﷺ - التشهد في وسط الصلاة وفي آخرها، فكنا نحفظ عن عبد الله حين أخبرنا أن رسول الله علمه إياه، قال: فكان يقول إذا جلس في وسط الصلاة وفي آخرها على ورد اليسرى:","vol":"12","page":694},{"text":"التحيات لله. . . (فذكر التشهد) قال:\nثم إن كان في وسط الصلاة؛ نهض حين يفرغ من تشهده، وإن كان في آخرها\nدعا بعد تشهده بما شاء الله أن يدعو، ثم يسلم.\nأخرجه أحمد (١ / ٤٥٩)، وابن خزيمة في «صحيحه» (١ / ٣٥٠ / ٧٠٨) من طريق يعقوب (وهو ابن إبراهيم بن سعد) قال: حدثني أبي عن ابن إسحاق. .\nقلت: وهذا إسناد حسن، صرح به ابن إسحاق بالتحديث، فأمن تدليسه، ولذلك؛ حسنه صاحبنا الدكتور الأعظمي فيما علقه على «الصحيح»، وأما ذاك السقاف فصححه بكل صفاقة (ص ١٩٦) ! ولكن في هذا السياق نكارة من وجهين:\nالأ ول: قوله: «في وسط الصلاة وفي آخرها علي وركه اليسرى»؛ فإنه مخالف لحديث أبي حميد الساعدي الصريح في الافتراش في وسط الصلاة، والتورك في آخرها. رواه البخا ري (٤٤٨ - مختصره) .\nوليس هذا فقط؛ بل إن ابن إسحاق نفسه قد اضطرب في هذه الجملة؛ فقد\nقال ابن خزيمه عقبه:\n«قوله: «. . . وفي آخرها على وركه اليسرى»؛ إنما كان يجلسها في آخر صلاته لا في وسطها؛ كما رواه عبد الأعلى عن محمد بن إسحاق، وإبراهيم بن سعيد الجوهري عن يعقوب بن إبراهيم» .\nقلت: رواية عبد الأعلى تقدمت عنده برقم (٧٠٢)، وهي ظاهرة فيما ذكر؛ فإنها بلفظ:","vol":"12","page":695},{"text":"«كنا نحفظه عن عبد الله بن مسعود كما نحفظ حروف القرآن: الواو، والألف، فإذا جلس على وركه اليسرى؛ قال:\n«التحيات لله. . .»، ثم يدعو لنفسه وينصرف» .\nأخرجه الطبراني في «الكبير» (١٠ / ٦٤ / ٩٩٣٢) .\nورواية الجوهري صريحة في ذلك على اختصارها الشديد؛ فإنها عنده (٧٠١) بلفظ:\n«أن رسول الله - ﷺ - كان يجلس في آخر صلاته على وركه اليسرى» .\nوهذه الرواية الأخيرة إذا حملت محلى رواية البخاري الموضحة أن التورك في التشهد الثاني الأخير؛ استقام معناها، وإلا؛ فهي منكرة بإطلاقها.\nوالآخر: قوله: «نهض حين يفرغ من تشهده» .\nفإنه أولًا: مخالف لكل طرق حديث ابن مسعود في تعليمه - ﷺ - إياه صيغة التشهد، وقد استقصى الحافظ الطبراني طرقه أو أكثر طرقه عنه في «المعجم الكبير»؛ فقد عقد له بابًا خاصًا؛ خلافًا لغالب عادته في المجلد العاشر (ص ٤٨ - ٧٠ رقم ٩٨٨٣ - ٩٩٤٢) .\nوثانيًا: هو مخالف لطريق أبي الأحوص عن ابن مسعود في هذا التعليم بلفظ:\n«إذا قعدتم في كل ركعتين فقولوا: «التحيات لله. . . ثم ليتخير من الدعاء أعجبه إليه، فليدع به» .\nورواه غيره أيضًا بسند صحيح، وقد خرجته في «الصحيحة» (٨٧٨)، وله","vol":"12","page":696},{"text":"شاهد ذكرته في «صفة الصلاة» الطبعة الجديدة.\nوهذا الحديث من جملة أحاديث كثيرة لابن إسحاق، لا يسع الواقف عليها والباحث فيها إلا أن يشهد للحافظ الذهبي بسعة حفظه، ودقة نقده للرجال؛ فإن المعروف عند المتأخرين أن ابن إسحاق إذا صرح بالتحديث فقد جاوز القنطرة، ونجا حديثه من العلة، وليس ذلك على إطلاقه! فتأمل قول الحافظ الذهبي بعد أن ساق أقوال الموثقين والجارحين لابن إسحاق في «ميزانه»:\n«فالذي يظهر لي أن ابن إسحاق حسن الحديث، صالح الحال، صدوق، وما انفرد به ففيه نكارة؛ فإن في حفظه شيئًا، وقد احتج به أئمة، فالله أعلم، وقد استشهد مسلم بخمسة أحاديث لابن إسحاق، ذكرها في (صحيحه») .\nقلت: فاظفر بهذا التحقيق، وعض عليه بالنواجذ، ولا يغرنك حماسة بعض القاصرين والناشئين الذين يتسرعون إلى إنكار ما لم يحيطوا بعلمه، كالاحتجاج ببعض المبادئ العامة التي جهلوا أنها ليست على إطلاقها وشمولها؛ كهذا الذي شرحناه من حال ابن إسحاق، والله أعلم.\n<span data-type=\"title\" id=toc-5838>٥٨١٧ </span>- (يا عائشة! أرخي علي مرطك. قالت: إني خائض. قال: علةً وبخلًا! إن حيضتك ليست في يديك) .\nمنكر. أخرجه أبو يعلى في «مسنده» (٧ / ٤٥٨) من طريق حماد عن أبي حمزة عن إبراهيم عن الأسود عن عائشة: أن رسول الله - ﷺ - كان يصلي فوجد القر، فقال:. . . فذكره.\nومن هذه الطريق أخرجه أبو نعيم في «الحلية» (٤ / ٢٣٩) وقال مضعفًا:","vol":"12","page":697},{"text":"«غريب من حديث إبراهيم، لم يروه عنه إلا أبو حمزة ميمون» .\nقلت: وهو ضعيف اتفاقًا، وإلى ذلك أشار الذهبي بقوله في «الكاشف»:\n«ضعفوه» . وقال الحافظ:\n«ضعيف» .\nفالعجب من الهيثمي في قوله (٢ / ٥٠):\n«رواه أبو يعلى، وإسناده حسن» !\nفلعله توهمه غيره، وإلا؛ فالحديث منكر، لأنه قد جاء من طرق عن عائشة:\nأنه - ﷺ - قال لعائشة:\n«ناوليني الخمرة من المسجد» . قالت: إني حائض. فقال:\n«إن حيضتك ليست في يدك» .\nأخرجه مسلم وغيره، وهو مخرج في «الإرواء» (١٩٤)، وهو رواية لأبي يعلى (٤٤٨٨، ٤٦٦٦)، وله شاهد من حديث أبي هريرة وميمونة، وهما مخرجان في المصدر المذكور.\nفهذا هو المحفوظ، ليس فيه ذكر المرط و«علة وبخلًا» .\n<span data-type=\"title\" id=toc-5839>٥٨١٨ </span>- (لما أخذ الله ميثاق العباد؛ جعل في الحجر، فمن الوفاء بالبيعة استلام الحجر) .\nموضوع. أخرجه الدولابي في «الذرية الطاهرة» (ق ٢٧ / ٢) من طريق","vol":"12","page":698},{"text":"سعيد بن خثيم عن إسماعيل بن أبي يحيى عن فاطمة بنت حسين عن أبيها\nمرفوعًا.\nقلت: وهذا إسناد منكر؛ بل موضوع؛ آفته إسماعيل بن أبي يحيى، وهو الكعبي؛ قال ابن عدي (١ / ٣٣١):\n«حدث عن جماعة من الثقات مناكير» . وقال ابن حبان في «الضعفاء» (١ / ١٣٧):\n«روى عنه علي بن معبد، ينفرد عن الثقات بما ليس من حديث الأثبات، ويأتي عن الأئمة المرضيين بما هو من حديث الضعفاء والكذابين، لا تحل الرواية عنه إلا على سبيل الاعتبار» .\nثم غفل ابن حبان عن هذا، فذكره في «الثقات» أيضًا (٨ / ١٠٩) «من رواية علي بن معبد عنه، وانتقده لذلك الحافظ في «اللسان»، وقال الذهبي في «الميزان»:\n«هالك» .\n<span data-type=\"title\" id=toc-5840>٥٨١٩ </span>- (أنت أعلم. قاله لمن سأله عن أفضل الأعمال، فأجابه بـ «الجهاد في سبيل الله» . قال الرجل: فإن لي والدين. قال - ﷺ -: آمرك بالوالدين خيرًا» . قال: والذي بعثك بالحق نبيًا! لأجاهدن، ولأتركنهما. قال:. . . فذ كره) .\nمنكر. أخرجه ابن حبان في «صحيحه» (٢٥٨ - موارد)، وأحمد (٢ / ٧٢) من طريقين عن حيي بن عبد الله: أن أبا عبد الرحمن حدثه: أن عبد الله","vol":"12","page":699},{"text":"ابن عمرو قال:\nإن رجلًا جاء إلى النبي - ﷺ -، فساله عن أفضل الأعمال؟ فقال رسول الله - ﷺ -: الصلاة. ثم قال: مه؛ قال:\n«الصلاة» . ثم قال: مه؛ قال:\n«الصلاة» . (ثلاث مرات) . قال: فلما غلب عليه؛ قال رسول الله - ﷺ -:\n«الجهاد في سبيل الله» . قال الرجل:. . . الحديث.\nقال الهيثمي (١ / ٣٠١) بعد أن عزاه لأحمد:\n«وفيه ابن لهيعة، وهو ضعيف، وقد حسن له الترمذي، وبقية رجاله رجال (الصحيح») .\nقلت: ابن لهيعة لم يتفرد به «كما تقدمت الإشارة إليه؛ فقد تابعه ابن وهب: عند ابن حبان.\nوإنما علة الحديث حيي بن عبد الله، وهو:\nأولًا: ليست من رجال «الصحيح» .\nوثانيًا: مختلف فيه، وقال الحافظ في «التقريب»:\n«صدوق يهم» .\nقلت: فهو وسط، فمثله يحسن حديثه؛ إلا عند المخالفة، وأنا أرى - خلافًا للحافظ - أنه وهم في هذا الحديث مرتين:","vol":"12","page":700},{"text":"الأولى: أنه خلط بين حديث من سأل عن العمل، وحديث من استأفي ن النبي ﷺ عن الجهاد معه؛ فالأول من حديث ابن مسعود نحوه؛ دون قوله: (ثلاث مرات) . ورواه الشيخان، وهو مخرج في \" الإرواء \" (١١٩٨) . والأخرى: قد جاء من طرق أربعة أخرى عن ابن عمر مختصرأ بلفظ:\nجاء رجل إلى النبي ﷺ، فاستأذنه في الجهاد، فقال:\n\" أحي والداك؛ \" قال: نعم. قال:\n\" ففيهما فجاهد \".\nرواه الشيخان أيضا، وهو مخرج في المصدر السابق (١١٩٩) مع شواهد له، وكلها لم تذكر: \" والذي بعثك بالحق. . . \" إلخ، بل في بعضها من حديث أبي سعيد:\n\" ارجع إليهما؛ فاستأذنهما، فإن أذنا لك؛ فجاهد، وإلا؛ فبرهما \".\nمن أجل ذلك رأيت أن حديث الترجمة منكر. وأما الحافظ؛ فقد استشهد به؛ فقال في \" الفتح \" (٦ / ١٤٠) تحت حديث الشيخين المتقدم، وقد ترجم له البخاري ب (باب الجهاد بإذن الأبوين)؛ قال الحافظ عقب حديث أبي سعيد:\n\" قال جمهور العلماء: يحرم الجهاد إذا منع الأبوان أو أحدهما؛ بشرط أن يكونا مسلمين؛ لأن برهما فرض عين، والجهاد فرض كفاية، فإذا تعين الجهاد؛ فلا إذن، ويشهد له ما أخرجه ابن حبان من طريق أخرى عن عبد الله بن عمرو. . . (فذكره، وقال:) وهو محمول على جهاد فرض العين؛ توفيقا بين الحديثين \".\nقلت: التوفيق فرع التصحيح؛ كما هو معلوم، ولم يتحقق هذا في حديث","vol":"12","page":701},{"text":"الترجمة كما تقدم. والله أعلم.\n<span data-type=\"title\" id=toc-5841>٥٨٢٠ </span>- (من قام [من] الليل، فتوضأ، ومضمض فاه، ثم قال: سبحان الله (مئة مرة)، والحمد لله (مئة مرة)، ولا إله إلا الله (مئة مرة)، والله أكبر (مئة مرة)؛ غمرت له ذنوبه؛ إلا الدماء والأموال؛ فإنها لا تبطل)\nمنكر. أخرجه الطبراني في \" المعجم الكبير \" (٦ / ٦٣ / ٥٤٨٤) من طريق محمد بن سعد العوفي: حدثني أبي: ثنا عمي الحسين عن يونس بن نفيع الجدلي عن سعد بن جنادة قال:\nشهدت مع النبي ﷺ حنينا، فسمعته وهو يقول:. . . فذكره.\nوروى قبله حديثا آخر بهذا الإسناد بلفظ:\nكنت في أول من أتى النبي ﷺ من أهل الطائف، فخرجت من أهلي من السراة غدوة، فأتيت منى عند العصر، فصاعدت في الجبل، ثم هبطت، فأتيت النبي ﷺ، فأسلمت، وعلمني (قل هو الله أحد) و(إذا زلزلت الأرض\nزلزالها)، وعلمني هؤلاء الكلمات:\n\" سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر \". وقال:\n\" هن الباقيات الصالحات \".\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء من الحسين - وهو ابن الحسن ابن عطية - إلى سعد - وهو ابن محمد بن الحسن بن عطية بن سعد بن جنادة -؛ فإنهما ضعيفان مترجمان في \" اللسان \"، ولعلهما من ضعفهما جاءا برجل في","vol":"12","page":702},{"text":"الإسناد لا يوجد له ذكر في شيء من كتب الرجال، وهو يونس بن نفيع الجدلي، ولهما ترجمة في \" تاريخ بغداد \" (٨ / ٢٩ - ٣٢ و٩ / ١٢٦ - ١٢٧) .\nوأما العوفي الأدنى: محمد بن سعد العوفي؛ فقال الخطيب (٥ / ٣٢٣):\n\" كان لينا في الحديث، وذكر الحاكم أبو عبد الله أنه سمع الدارقطني ذكره فقال: لا بأس به \".\nثم ذكر له الخطيب حديثا وهم في اسمه أحد رواته.\nومما سبق؛ تعلم تقصير الهيثمي في إعلال الحديثين بأحد الضعفاء المتقدمين؛ فقال (٢ / ٢٦٤ و٧ / ١٦٦) في كل منهما:\n\" رواه الطبراني، وفيه الحسين بن الحسن العوفي؛ وهو ضعيف \".\nوساقهما ابن كثير في \" تفسيره \" (٣ / ٨٦ - ٨٧) ساكتا عنهما، فاغتر به مختصره الرفاعي؛ فأورده في \" كتابه \" (٣ / ٧٧) موهما القراء صحتهما بما سوده\nفي مقدمته!\nوفي كون \" سبحان الله. . . \" - إلى آخره - الباقيات الصالحات؛ أحاديث أخرى، بعضها صحيح، خرجت بعضها في \" الروض النضير \" (١٠٩٢)، وانظر \" صحيح الجامع \" (٣٢٠٩) .\n<span data-type=\"title\" id=toc-5842>٥٨٢١ </span>- (إن أبغض عباد الله إلى الله العفريت النفريت، الذي لم يرزأ في مال ولا ولد)\nموضوع. أخرجه البيهقي في \" شعب الإيمان \" (٣ / ٢ / ١٤٦ / ٢) من","vol":"12","page":703},{"text":"طريق محمد بن يونس: ثنا سعيد بن عامر: ثنا شعبة عن عاصم الأحول عن أبي عثمان:\nأن رجلا أتى النبي ﷺ دحيمان فلان (كذا)، فقال له النبي ﷺ:\n\" ما رزيت في مال ولا ولد؛ \" قال: لا. قال:. . . فذكره.\nقلت: هذا مرسل موضوع؛ آفته محمد بن يونس - وهو الكديمي -، وهو وضاع مشهور، وتقدمت له أحاديث عديدة، وهو ممن سود السيوطي بأحاديثه كتابه \" الجامع الصغير \"، وبعضها مما حكم هو بوضعها في غيره؛ ككتابه \" ذيل الأحاديث الموضوعة \"؛ فقد أخرج له فيه حديثا تقدم برقم (٣٦٨)، ثم قال عقبه:\n\" الكديمي، متهم \".\nوالحديث؛ مما أورده السيوطي في \" الجامع الصغير \" وأعله بالإرسال، ولم يتكلم على إسناده المناوي بشيء، ولذلك؛ كنت أشرت في \" ضعيف الجامع \" (١٣٥٨) إلى ضعفه؛ لإرساله، والآن وقد يسر الله الوقوف على سنده وتبين أن فيه ذاك الوضاع الكديمي؛ فقد عدلت عن تضعيفه إلى الحكم عليه بالوضع.\n<span data-type=\"title\" id=toc-5843>٥٨٢٢ </span>- (الكيس من عمل لما بعد الموت، والعاري العاري من\nالدين) .\nموضوع. أخرجه البيهقي في \" الشعب \" (٣ / ٣ / ٧٠ / ١) من طريق محمد بن يونس: ثنا عون بن عمارة القيسي: ثنا هشام بن حسان عن ثابت عن أنس بن مالك قال:","vol":"12","page":704},{"text":"جاءت بي أم سليم إلى النبي ﷺ فقالت: يا رسول الله! خادمك أنس، فادع له وهو كيس، وهو عار يا رسول الله! فإن رأيت أن تكسوه رازقتين يستتر بهما! فقال رسول الله ﷺ:. . . فذكره. وزاد في آخره:\n\" اللهم! لا عيش إلا عيش الآخرة، اغفر للأنصار والمهاجرة \". وقال:\n\" ابن عمارة؛ ضعيف، وله شاهد من حديث شداد بن أوس في بعض ألفاظه \".\nقلت: لي على ذلك ملاحظتان:\nالأولى: أن قوله: \" في بعض ألفاظه \"، ليس كما ينبغى، والصواب أن يقال: \" وللجملة الأولى منه. . . \".\nوالأخرى: أن هذا الشاهد في نفسه ضعيف؛ كما هو مبين في \" الروض النضير \"، فلا ينفع حديث الترجمة ولا يعطيه قوة؛ لأنه أشد ضعفا من هذا، وإعلاله بابن عمارة فقط تقصير ظاهر؛ فإن الراوي عنه محمد بن يونس أسوأ حالا منه؛ لأنه مشهور بالوضع؛ كما تقدم في الذي قبله.\nوخفي هذا على المناوي؛ فقلد البيهقي في الاقتصار المذكور، وزاد عطفا على تضعيف البيهقي؛ فقال:\n\" وممن ضعفه أبو حاتم وغيره \".\nوكنت أثبته في ذلك لما خرجت \" ضعيف الجامع الصغير \"، فاقتصرت فيه على تضعيفه، والآن بدا لي - وقد وقفت على سنده - أن في ذلك تساهلا ظاهرا\nلحال الكديمي؛ إلا أن يكون وقف له على متابع، وذلك مما أستبعده، والله أعلم.","vol":"12","page":705},{"text":"وأما الزيادة فهي صحيحة؛ لأن لها شواهد منها حديث أنس ﵁ في قصة بناء المسجد النبوي، وفيه:\n\" وجعلوا ينقلون الصخر وهم يرتجزون والنبي ﷺ معهم:\nاللهم لا خير إلا خير الآخرة فانصر الأنصار والمهاجرة \" وهو مخرج في \" صحيح أبي داود \" (٤٧٨) .\nوفي حديث آخر بلفظ: \" إنما العيش عيش الآخرة \".\n<span data-type=\"title\" id=toc-5844>٥٨٢٣ </span>- (حقيق بالمرء أن يكون له مجالس يخلو فيها، ويذكر ذنوبه؛ فيستغفر الله منها) .\nموضوع. أخرجه البيهقي وفي \" الشعب \" (١ / ١ / ١٥٣ / ٢): أخبرنا أبو عبد الرحمن السلمي: أنا أبو منصور الضبعي: ثنا أحمد بن يحيى بن سيرين: ثنا أحمد بن يونس: ثنا زائدة عن الأعمش عن مسروق قال:\nكفى بالمرء علما أن يخشى الله، وكفى بالمرء جهلا أن يعجب بنفسه. قال: وقال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد مظلم موضوع؛ آفته أبو عبد الرحمن السلمي؛ فإنه كان يضع للصوفية كما تقدم مرارا، فانظر الأحاديث المتقدمة (٧٨٤، ٨٢٣، ٩١٥) . ومن بينه وبين أحمد بن يونس؛ لم أعرفهما.","vol":"12","page":706},{"text":"ولعل أصل الحديث موقوف على مسروق كما تقدم قبله؛ فقد ساقه البيهقي\nمن طريق شعبة عن سليمان عن عبد الله بن مرة عن مسروق قال:. . . فذكره كما تقدم؛ إلا أنه قال: \" بعمله \" مكان: \" بنفسه \".\nوالحديث من الأحاديث التي كنت أوردتها في \" ضعيف الجامع الصغير \" متمسكا في ذلك بكونه مرسلا، والآن فقد تبين أن فيه ذاك المتهم مع المخالفة في\nالرفع، ولم يتكلم عليه المناوي بشيء!\n<span data-type=\"title\" id=toc-5845>٥٨٢٤ </span>- (سبعة يظلهم الله تحت ظله يوم لا ظل إلا ظله: إمام مقسط، ورجل لقيته امرأة ذات جمال ومنصب، فعرضت نفسها عليه،\nفقال: إني أخاف الله رب العالمين، ورجل قلبه متعلق بالمساجد، ورجل تعلم القرآن في صغره؛ فهو يتلوه في كبره؛، ورجل تصدق بصدقة بيمينه فأخفاها عن شماله، ورجل ذكر الله في برية ففاضت عيناه، خشية من\nالله ﷿، ورجل لقي رجلا فقال: إني أحبك في الله. فقال له الرجل: وأنا أحبك في الله) .\nمنكر بهذا السياق. أخرجه البيهقي في \" الشعب \" (١ / ١٦٠ / ١ / ١)\nمن طريق عبد الله بن عامر الأسلمي عن سهيل بن أبي صالح عن أبيه عن أبي هريرة ﵁ مرفوعا به. وقال:\n\" غريب من هذا الوجه، وهو حديث صحيح من حديث حفص بن عاصم\nعن أبي هريرة \".\nقلت: حديث ابن عاصم محفوظ في \" الصحيحين \" وغيرهما، وليس فيه","vol":"12","page":707},{"text":"الفقرة الرابعة، ولا السابعة، ولا قوله في السادسة: \" في برية \"، وهو مخرج في \" إرواء الغليل \" (٨٨٧)، ولذلك؛ قلت في سياق حديث الترجمة: إنه منكر. وعلته عبد الله بن عامر الأسلمي؛ فإنه مجمع على ضعفه؛ بل أشار البخاري إلى أنه ضعيف جدا بقوله: \" ذاهب الحديث \". ولقد عرفه ابن حبان جيدا؛ فقال في \" الضعفاء \" (٢ / ٦):\n\" كان ممن يقلب الأسانيد والمتون، ويرفع المراسيل والموقوف \".\nومن الواضح أن هذا مما انقلب عليه متنه وإسناده، والله أعلم.\n<span data-type=\"title\" id=toc-5846>٥٨٢٥ </span>- (إن من أشر الناس عند الله منزلة يوم القبامة: الرجل يفضي إلى امرأته، وتفضي إليه، ثم ينشر سرها) .\nضعيف. أخرجه ابن أبي شيبة في \" المصنف \" (٤ / ٣٩١ - هندية): حدثنا مروان بن معاوية عن عمر بن حمزة العمري قال: عبد الرحمن بن سعد - مولى لأبي سفيان - قال: سمعت أبا سعيد الخدري قال: قال رسول الله ﷺ:. . . فذكره.\nومن طريق ابن أبي شيبة أخرجه مسلم (٤ / ١٥٧)، وأبو نعيم في \" الحلية \" (١٠ / ٢٣٦ - ٣٢٧) .\nوخالفه في اللفظ الحسن بن محمد بن الصباح الزعفراني: ثنا مروان بن معاوية الفزاري به؛ إلا أنه قال:\n\" إن أعظم الأمانة عند الله يوم القيامة رجل يفضي. . . \" الحديث.","vol":"12","page":708},{"text":"أخرجه البيهقي في \" السنن \" (٧ / ١٩٣ - ١٩٤) .\nوتابع الزعفراني: يحيى بن معين فقال: ثنا مروان بن معاوية به؛ إلا أنه زاد\nفي أوله (من)؛ فقالت:\n\" إن من أعظم. . . \" الحديث.\nأخرجه ابن السني في \" عمل اليوم والليلة \" (١٩٧ / ٦٠٨) . وقال أحمد (٣ / ٦٩): ثنا إسماعيل بن محمد - يعني: أبا إبراهيم المعقب -: ثنا مروان - يعني: ابن معاوية الفزاري - به.\nوأبو إبراهيم هذا؛ وثقه أحمد، وله ترجمة في \" تاريخ بغداد \" (٦ / ٢٦٥ - ٢٦٦)، و\" التعجيل \".\nوتابع مروان بن معاوية على هذا اللفظ: أبو أسامة عن عمر بن حمزة به.\nأخرجه مسلم وأبو داود (٢ / ٢٩٧ - التازية)، وأبو نعيم أيضا (١٠ / ٢٣٦) .\nقلت: يبدو جليا من هذا التخريج أن اللفظ الأخير أرجح مما قبله؛ لمتابعة أبي أسامة لمروان عليه، لكن مدارها كلها على عمر بن حمزة العمري؛ وهو ممن ضعف من رجال مسلم؛ فقال الذهبي في كتابه \" الكاشف \":\n\" ضعفه ابن معين والنسائي. وقال أحمد: أحاديثه مناكير \". وكذا قال في\n\" الميزان \"، وزاد:\n\" قلت: له عن عبد الرحمن بن سعد عن أبي سعيد مرفوعا: \" من شرار الناس منزلة يوم القيامة رجل يفضي إلى المرأة. . . \" الحديث. فهذا مما استنكر لعمر \".","vol":"12","page":709},{"text":"قلت: ولذلك؛ جزم الحافظ بضعفه في \" التقريب \"؛ فقال:\n\" ضعيف \".\nوهو بذلك يعطي القارئ خلاصة الأقوال التي قيلت في الرجل من تعديل\nوتجريح.\nقلت: وروايته لهذا الحديث على اللفظين المتقدمين:\n١ - \" إن من أشر الناس عند الله منزلة يوم القيامة. . . \". ٢ - \" إن من أعظم الأمانة عند الله يوم القيامة. . . \".\nأقول: \" فاضطرابه في روايته لهذا الحديث الواحد على هذين اللفظين اوشتان ما بينهما من حيث المبنى والمعنى؛ لدليل واضح على سوء حفظه، وقلة ضبطه، وتقدم له حديث آخر في النهي عن الشرب قائما، زاد فيه:\n\" فمن نسي؛ فليستقئ \" (رقم ٩٢٧) .\nفلا جرم أنه ضعفه من تقدم ذكرهم من الأئمة والحفاظ المتقدمين والمتأخرين، وعليهم كنت اعتمدت في تضعيف الحديث في \" آداب الزفاف في السنة المطهرة \".\nثم اقتضى ما أوجب إعادة الكلام عليه بزيادة في التحقيق والتخريج، ذلك أن أحد الإخوان الأفاضل - جزاه الله خيرا - أرسل إلي بالبريد المسجل كتابا، بعنوان: \" تنبيه المسلم إلى تعدي الألباني على صحيح مسلم \"، تأليف محمود سعيد ممدوح، فعرفت من اسم الكتاب ومؤلفه أنه حاقد حاسد من أولئك المبتدعة الذين","vol":"12","page":710},{"text":"يتتبعون العثرات، ويبغونها عوجا، ولما تصفحته رأيت فيه العجب العجاب من التحامل وسوء الظن والتجهيل والتطاول علي، وغير ذلك مما لا يمكن وصفه وحصره في هذه الكلمة العجالة، وأصل ذلك أنه وضع قاعدة من عنده نسبني من أجلها إلى مخالفة الإجماع، وما هو إلا الذي حل في مخه؛ فقال (ص ٧):\n\" أما مخالفته للإجماع فإن الأمة اتفقت على صحة ما في مسلم من الأحاديث وأنها تفيد العلم النظري، سوى أحرف يسيرة معروفة وهي صحيحة، لكنها لا تفيد العلم \"!\nكذا قال المسكين من عندياته: \" وهي صحيحة \"!\nوبناء عليه تهجم علي في بعض الأحاديث التي كنت انتقدتها في بعض مؤلفاتي، منها حديث الترجمة؛ فإنه سود أكثر من أربع عشرة صفحة في تقوية عمر بن حمزة هذا، ساردا أقوال من عدله، ونصب نفسه مجتهدا أكبر ليرد على أولئك الحفاظ الذين ضعفوه، ولكن بطرق ملتوية كثيرة، حتى ألقي في نفسي أنه من أولئك المقلدة الذين يتأولون نصوص الكتاب والسنة حتى لا تخالف أهواءهم؛ فقد صنع المذكور مثل صنيعهم؛ فقد نصب نفسه لتوثيق عمر الذي ضعفوه؛ نكاية وتشهيرا بالألباني مهما كانت السبل التي يسلكها في سبيل ذلك، فالغاية عنده\nتبرر الوسيلة! والعياذ بالله تعالى.\nوشرح هذا الإجمال وبيان ما في كلامه من اللف والدوران والظلم، وتحريف الكلام وإخراجه عن دلالته الظاهرة؛ مما يحتاج إلى فراغ ومراجعة لكتب العلماء في المصطلح وغيره، وهذان لا أجده في غمرة ما أنا فيه من تحقيق لمشروعي العظيم \" تقريب السنة بين يدي الأمة \"، هذا في نقده في صفحاته السوداء المشار إليها","vol":"12","page":711},{"text":"آنفأ، فما بالك لو أردنا أن نرد على كتابه كله. فلعل الله يسخر له من إخواننا من يكشف ما فيه من الجهل والطعن والتحامل والظلم؛ ليرد الحق إلى نصابه.\nولكن لا بد من أن أضرب على ذلك مثلا أو أكثر - إن تيسر - حول هذا الحديث الضعيف.\nلقد تقدم نقلي عن الذهبي أنه قال في عمر بن حمزة:\n\" ضعفه ابن معين والنسائي. وقال أحمد: أحاديثه مناكير \".\nفحرف المذكور قول أحمد هذا: \" أحاديثه مناكير \" بأنه يعني بالنكارة التفرد.\nثم نقل عن الحافظ ابن حجر وكذا ابن رجب ما يؤيد به وجهة نظره بزعمه، وهو - لبالغ جهله بهذا العلم الذي يبدو من كتابه هذا أنه حديث عهد به مع غلبة العجب والغرور عليه - لا يفرق بين من قيل فيه: \" يروي مناكير \" - وهو ما نقله عن أحمد - وببن من قيل فيه: \" منكر الحديث \"! فهذا غير ذاك، ومثله - بل أبلغ منه - قول أحمد في عمر: \" أحاديثه مناكير \"؛ فإنه وصف شامل لجميع أحاديثه، فمثله لا يكون ثقة ألبتة، وهذا مما نبه عليه أبو الحسنات اللكنوي ﵀ في \" الرفع والتكميل \"، فقال (ص ٩٤):\n\" وقال السخاوي في \" فتح المغيث \": قال ابن دقيق العيد في \" شرح الإلمام \": قولهم: \" روى مناكير \"؛ لا يقتضي بمجرده ترك روايته حتى تكثر المناكير في روايته وينتهي إلى أن يقال فيه: \" منكر الحديث \"؛ لأن \" منكر الحديث \" وصف في الرجل يستحق الترك لحديثه، والعبارة الأخرى لا تقتضي الديمومة. كيف وقد قال أحمد بن حنبل في محمد بن إبراهيم التيمي: يروي أحاديث مناكير، وهو ممن اتفق عليه الشيخان. . . \".","vol":"12","page":712},{"text":"فتأمل أيها القاري الكريم كيف فرق الإمام ابن دقيق العيد بين من يقال فيه:\n\" منكر الحديث \" وبين من قال فيه أحمد: \" يروي مناكير \"، مع كونه ثقة؛ يتبين\nلك أن الرجل لا يوثق بنقله؛ لأنه يموه به على الناس ويبعد بهم عن الحقيقة التي كان عليه أن لا يكتمها، وإن مما لا يرتاب فيه ذو فقه في اللغة أن قول أحمد في عمر: \" أحاديثه مناكير \" مثل قول من قيل فيه: \" منكر الحديث \"؛ بل لعل الأول أبلغ، فهو يستحق الترك لحديثه؛ فإن هذا ممن قال فيه أحمد: \" يروي مناكير \".\nذاك مثال من تلاعب الرجل بأقوال العلماء وتدليسه بها على القراء.\nومثله تحريفه لكلام الذهبي المتقدم في حديث الترجمة:\n\" فهذا مما استنكر لعمر \".\nفإنه تأوله بأنه أراد أنه من مفاريد عمر! بعد أن سود صفحة كاملة في بيان معاني (النكارة)؛ تمويها وتضليلا، جاهلا أو متجاهلا - وأحلاهما مر - أن الذهبي قال هذه الكلمة بعد أن ضعف عمر كما تقدم، وإنما يمكن أن يؤول ذاك التأويل لو قاله في عمر وهو عنده ثقة، وهيهات!\nوإن من عجائب هذا الرجل أنه أيد تحريفه المذكور بقوله (ص ١٤٧):\n\" ثم ختم الترجمة بقوله: واحتج به مسلم \". وعقب عليه بقوله:\n\" ومن المعلوم أن مسلما لا يحتج إلا بثقة عنده \"!\nنقول: نعم؛ وهل البحث في كونه ثقة عند مسلم؟ ! هذا أمر مفروغ منه، وإنما ذلك من الذهبي لمجرد البيان، فأين التأييد المزعوم بعد ذاك التضعيف الصريح في","vol":"12","page":713},{"text":"كتابيه: \" الكاشف \" و\" الميزان \" مع استنكاره لحديثه؟ !\nومما يؤكد ما سبقت الإشارة إليه من قلبه للحقائق العلمية: أنه رد على قولي\nفي آخر الحديث في \" الآداب \":\n\" ولم أجد حتى الآن ما أشد به هذا الحديث. والله أعلم \".\nفرد بأمرين (ص ١٥٤):\n\" الأول: أن عمر بن حمزة قد يكون توبع، ولكن الشيخ الألباني لم يقف على المتابعة. . . \".\nفأقول: نعم؛ وإلى الآن لم نجد له متابعا، فهل وجدت أنت ذلك مع شدة حرصك على الكشف عن أخطاء الألباني والتشهير به؟ ! لو وجدت؛ لبادرت إلى ذكره، فما فائدة قولك حينئذ: \" قد يكون توبع \" إلا الشغب! وهل تستطيع أن تحكم على حديث بالضعف إلا وعاد عليك قولك: \" قد يكون توبع \"! أو تقول: قد يكون له شواهد! كما قلت نحوه هنا، وهو:\n\" الثاني: أن هناك شواهد كثيرة. ونقول تأدبا مع \" صحيح مسلم \" يتقوى بحديث مسلم ولا يتقوى بها \"!\nفأقول: هذا تأدب بارد مع \" الصحيح \" من حيث أراد تعظيمه؛ لأن قوله: \" ولا يتقوى بها \" خطأ من ناحيتين:\nالأولى: من حيث قصده، والأخرى: من حيث حقيقة الشواهد المزعومة.\nأما الأولى: فكل عارف بهذا العلم الشريف لا يخفى عليه أن الحديث ولو","vol":"12","page":714},{"text":"كان صحيحا فإنه يتقوى بالشواهد إلى درجة أنه قد يصير بها مشهورا أو متواترا، وهل ألفت المستخرجات على \" الصحيحين \" إلا تقوية لهما؛ كما هو مفصل في \" علم المصطلح \"، فكيف يقول هذا المتعالم: إن حديث مسلم لا يتقوى بالشواهد التي أشار إليها لو كانت شواهد حقا؟ !\nأما الناحية الأخرى: فقد أجرى الله بحكمته على لسان ذاك المتعالم رغم\nأنفه الحق في قوله: \" إن تلك الشواهد لا يتقوى بها حديث مسلم \"، وذلك؛ لأنها شواهد قاصرة؛ فإن أحدها عن أبي هريرة بلفظ:\n\" هل منكم الرجل إذا أتى أهله فأغلق عليه بابه وألقى عليه ستره واستتر بستر الله. . ثم يجلس بعد ذلك فيقول: فعلت كذا. . الحديث \".\nوالآخر بلفظ:\n\" لعل رجلا يقول ما يفعل بأهله، ولعل امرأة تخبر بما فعلت مع زوجها؛. .\nفلا تفعلوا فإنما ذلك مثل الشيطان لقي شيطانة في طريق فغشيها والناس ينظرون \". قلت: فهذان حديثان مختلفان سياقا ومتنا كما هو ظاهر، فكيف يصح جعلهما شاهدين للحديث وفيه ذاك الوعيد الشديد: \" إن من أشر الناس عند الله منزلة. . . \"، وفي اللفظ الآخر: \" إن من أعظم الأمانة عند الله يوم القيامة. . . \"؟ ! ذلك مما لا يصح مطلقا عند من يفهم ما يخرج من فمه!\nنعم؛ هما يلتقيان معه - دون شك - في التحذير عن نشر السر، وفي مثل ذلك يقول الترمذي بعد أن يذكر حديثا في باب من الأبواب: وفي الباب عن فلان وفلان. فإنه لا يريد بذلك تقوية حديث الباب برمته؛ خلافا لما يفهمه بعض الطلبة! وقد بين ذلك الحافظ العراقي في \" شرح مقدمة علوم الحديث \"؛ فقال","vol":"12","page":715},{"text":"(ص ٨٤ - حلب) - بعد أن أشار إلى ما ذكرته عن الترمذي -:\n\" فإنه لا يريد ذلك الحديث العين، وإنما يريد أحاديث أخر تصح أن تكتب في ذلك الباب، وإن كان حديثا آخر غير الذي يرويه في أول الباب. وهو عمل صحيح؛ إلا أن كثيرا من الناس يفهمون من ذلك أن من سمي من الصحابة يروون ذلك الحديث الذي رواه أول الباب بعينه! وليسى الأمر على ما فهموه؛ بل قد يكون كذلك، وقد يكون حديثا آخر يصح إيراده في ذلك الباب \".\nوهذه فائدة جليلة من الحافظ العراقي ما أظن هذا المعتدي علينا على علم بها، وإلا؛ لكان ذلك أكبر منبه له أن لا يخلط ذلك الخلط الفاحش فيجعل شاهدا ما ليس كذلك! وإنما كان ينبغي أن يقال: وفي الباب عن فلان وفلان. ولكنه لو فعل ذلك لم يستفد من ذلك شاهدا، ومن جهة أخرى لقلنا له: قد ذكرنا ذلك في \" آداب الزفاف \" عقب حديث الترجمة! ولكنه كتم ذلك عن قرائه ليوهمهم أن الألباني لا علم له بها، وله من مثل هذا الكتمان الشيء الكثير! والله المستعان، ولا حول ولا قوة إلا بالله.\nثم رأيت الحافظ ابن القطان الفاسي في \" الوهم والإيهام \" (٢ / ١٧ / ١ - ٢)\nقد أخذ على الحافظ عبد الحق الإشبيلي سكوته على الحديث وقد عزاه إلى مسلم؛ لأن فيه عمر بن حمزة هذا، وذكر خلافا فيه، ثم قال:\n\" فالحديث حسن \"! وهذه عادة له إذا لم يتيسر له ترجيح أحد وجهي الاختلاف، ثم رأيته في مكان آخر منه (٢٠٩ / ٢) قال:\n\" وهو ضعيف \". فأصاب.","vol":"12","page":716},{"text":"<span data-type=\"title\" id=toc-5847>٥٨٢٦ </span>- (إذا كان يوم القيامة؛ كنت أؤذ من ينشق الأرض عنه ولا فخر، ويتبعني بلال المؤذن، ويتبعه سائر المؤذنين وهو واضع يده في أذنه\nوهو ينادي: أشهد أن لا إله إلا الله وأن محمدا رسول الله، أرسله بالهدى ودين الحق؛ ليظهره على الدين كله ولو كره المشركون. وسائر المؤذنين ينادون معه ويتبعونه حتى يأتي أبواب الجنة، فأكون أنا أول ضارب حلقة باب الجنة ولا فخر، وتلقانا الملائكة بخيول ونوق من ألوان الجوهر، صهيلها التسبيح حتى يسلم علينا، ويقال: ادخلوا بسلام\nآمنين؛ هذا يومكم الذي كنتم توعدون)\nكذب. أخرجه العقيلي في \" الضعفاء \" (٣ / ٢٠٠) من طريق حكامة\nبنت عثمان بن دينار أخي مالك بن دينار - البصرة - قالت: حدثني أبي عثمان ابن دينار عن أبيه مالك بن دينار عن أنس بن مالك مرفوعا. وقال العقيلي في ترجمة عثمان بن دينار:\n\" تروي عنه حكامة ابنته أحاديث بواطيل \". وقال في آخر الحديث:\n\" أحاديث حكامة تشبه حديث القصاص، ليس لها أصول \".\nوقال الذهبي في ترجمة عثمان:\n\" والد حكامة لا شيء، والخبر كذب بين \".\nوأقره الحافظ ابن حجر في \" اللسان \"، وصرح بأن الخبر الذي أشار إليه الذهبي هو هذا.\nومن الغرائب: أن ابن حبان أورد عثمان هذا في \" الثقات \" (٧ / ١٩٤)، وقال:","vol":"12","page":717},{"text":"\" روت عنه ابنته حكامة بنت عثمان، وحكامة لا شيء \"!\nفهو لا يعرف إلا من طريقها، فكيف ثبتت عدالته عنده فوثقه؟ !\n<span data-type=\"title\" id=toc-5848>٥٨٢٧ </span>- (عليكم بالأبكار؛ فإنهن أنتق أرحاما، وأعذب أفواها، وأقل خبا، وأرضى باليسير) .\nضعيف جدا بهذا السياق. أخرجه الطبراني في \" الأوسط \" (٢ / ١٨٥ / ٢ / ٧٨٢٧): حدثنا محمد بن موسى الإصطخري: ثنا محمد بن سهل بن مخلد الإصطخري: ثنا عصمة بن المتوكل عن بحر السقا عن أبي الزبير عن جابر مرفوعا. وقال:\n\" لم يروه عن بحر إلا عصمة \".\nقلت: وهو ضعيف؛ قال العقيلي:\n\" قليل الضبط للحديث، يهم وهما، قال أحمد: لا أعرفه \".\nقلت: فلعله علة هذا الحديث؛ فإن له أصلا من طرق أخرى، و، ان كانت لا تخلو من ضعف مفرداتها؛ فإن مجموعها يدل على ثبوته، كما كنت بينته في \" الصحيحة \" (٦٢٣) \" ولكن ليس في شيء منها قوله: \" وأقل خبا \"؛ فهو منكر، ولذلك؛ خرجته هنا، ولأمر آخر يتعلق بتخريج الحديث الواقع في \" مجمع الزوائد \" (٤ / ٢٥٩) معزوا للطبراني من طريق أبي بلال الأشعري، وملت هناك إلى أن هذا التخريج خطأ مطبعي لأمرين ذكرتهما ثمة، وهذا سبب ثالث، وهو أنه مخالف لهذا الإسناد الذي نقلته عن \" المعجم الأوسط \" مباشرة، وليس فيه أبو بلال كما ترى.","vol":"12","page":718},{"text":"ثم إن فوق عصمة المذكور: بحر السقا؛ قال النسائي والدارقطني:\n\" متروك \".\nولذلك، لما أورده الذهبي في \" الضعفاء \" قال:\n\" تركوه \".\nفتعصيب الجناية به أولى.\nثم إن فوقه عنعنة أبي الزبير، وهو مدلس باعترافه.\nومحمد بن سهل بن مخلد الإصطخري؛ لم أعرفه، ولم يورده السمعاني، ولا شيخ الطبراني في مادة (الإصطخري) . والله أعلم.\n(تنبيه): وقع هذا الحديث معزوا لى \" طس، والضياء \" عن جابر في \" ضعيف الجامع الصغير وزيادته \" (٣٧٥٦) الذي كنت اعتمدت فيه على \" الفتح الكبير \" للنبهاني. ثم رأيت الحديث في \" الجامع الصغير \" الذي عليه شرحا المناوي: \" فيض القدير \" و\" التيسير \"، دون ذكر \" الضياء \". وكذا في طبعة البابي الحلبي من \" الجامع \"، فغلب على الظن أن عزوه لـ \" الضياء \" خطأ من بعض الناسخين، مع استبعادي إخراج الضياء في \" الأ حاديث الختارة \" للحديث بهذا الإسناد الواهي.\n<span data-type=\"title\" id=toc-5849>٥٨٢٨ </span>- (إن حقا على المؤمنين أن يتوجع بعضهم لبعض؛ كما يألم الجسد للرأس)\nضعيف. أخرجه أبو الشيخ ابن حيان في \" التوبيخ \" (٨٦ / ٥٣ - مصر): حدثنا أحمد بن محمد بن الحسن: ثنا أحمد بن سعيد: ثنا ابن وهب قال:","vol":"12","page":719},{"text":"أخبرني ابن لهيعة عن أبي رافع عن محمد بن كعب: أن النبي ﷺ قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، وله ثلاث علل:\nالأولى: الإرسال؛ فإن محمد بن كعب - وهو القرظي - تابعي ثقة.\nالثانية: أبو رافع اسمه: إسماعيل بن رافع المدني، ضعيف من قبل حفظه، وقال الذهبي في \" الكاشف \":\n\" ضعيف واه \".\nالثالثة: أحمد بن سعيد - وهو ابن بشر الهمداني -؛ مختلف فيه؛ كما ترى أقوال الأئمة فيه في \" التهذيب \"، وقال الذهبي في \" الميزان \":\n\" لا بأس به، قد تفرد بحديث الغار. وقال النسائي: غير قوي، لو رجع عن حديث الغار لحدثت عنه \".\nقلت: فالظاهر أن العلة ممن قبله، ولا يعل بابن لهيعة؛ لأنه صحيح الحديث برواية العبادلة عنه، وهذا من رواية عبد الله بن وهب عنه كما ترى.\nوأما أحمد بن محمد بن الحسن؛ فهو المعروف بابن متويه، وهو من الحفاظ المشهورين الذين ترجم لهم الذهبي في \" تذكرة الحفاظ \"، وترجم له أبو الشيخ نفسه في \" طبقات الأصبهانيين \" (٣١٦ / ٤٢٧) وقال:\n\" وكان فاضلا خيرا \".\nوكذا في \" أخبار أصبهان \" لأبي نعيم (١ / ١٨٩) .","vol":"12","page":720},{"text":"<span data-type=\"title\" id=toc-5850>٥٨٢٩ </span>- (دخل رجل الجنة في ذباب، ودخل النار رجل في ذباب. قالوا: وكيف ذلك؛ قال: مر رجلان [مسلمان] [ممن كان قبلكم] على قوم لهم صنم (وفي رواية: يعكفون على صنم لهم) لا يجوزه أحد حتى يقرب له شيئا، فقالوا لأحدهما: قرب [شيئا]، قال: ليس عندي شيء. فقالوا له: قرب ولو ذبابا. فقرب ذبابا. فخلوا سبيله. قال: فدخل النار. وقالوا للآخر: قرب ولو ذبابا. قال: ما كنت لأقرب لأحد شيئا دون الله ﷿. قال فضربوا عنقه، قال: فدخل الجنة)\nموقوف. أخرجه أحمد في \" الزهد \" (ص ١٥ - ١٦): حدثنا أبو معاوية: حدثنا الأعمش عن سليمان بن ميسرة عن طارق بن شهاب عن سلمان قال:. . . فذكره موقوفا عليه. وقال ابنه عبد الله في كتاب \" العلل \" (١ / ٢٤٠) لأبيه:\n\" سمعته يقول في حديث أبي معاوية عن الأعمش عن سليمان بن ميسرة\nعن طارق بن شهاب عن سلمان قال: \" دخل رجل الجنة في ذباب. . . \"؛ قال الأعمش: \" ذباب \"؛ يعني: أن سلمان كان في لسانه عجمة \".\nقلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين؛ غير سليمان بن ميسرة؛ قال ابن معين:\n\" ثقة \". كما في \" الجرح والتعديل \" (٢ / ١ / ١٤٣ - ١٤٤)، وذكره ابن حبان في \" الثقات \" (٤ / ٣١٠) وقال:\n\" يروي عن طارق بن شهاب الأحمسي، وله صحبة، وعنه الأعمش \".\nوروى عنه حبيب بن أبي ثابت أيضا، ووثقه آخرون. انظر \" التعجيل \" (ص ١٦٨ / ٤٢٣)، فالإسناد صحيح.","vol":"12","page":721},{"text":"وقد تابع أبا معاوية: جرير - وهو ابن عبد الحميد الضبي -: عند أبي نعيم في\n\" الحلية \" (١ / ٢٠٣)؛ قرنه بأبي معاوية، وقال عقبه:\n\" رواه شعبة عن قيس بن مسلم عن طارق مثله. ورواه جرير عن منصور عن المنهال بن عمرو عن حبان بن مرثد عن سلمان نحوه \".\nوالزيادة الثانية لأبي نعيم.\nوللأعمش فيه شيخ آخر؛ فقال ابن الأعرابي في \" معجمه \" (ق ١٧٧ / ١): نا عباس: نا محاضر بن المورع: نا الأعمش عن الحارث بن شبيل عن طارق بن شهاب قال: قال سلمان:. . . فذكره موقوفا أيضا. وفيه الزيادة الأولى.\nقلت: وهذا إسناد صحيح أيضا. رجاله ثقات رجال مسلم؛ غير عباس - وهو\nابن محمد الدوري -، وهو ثقة حافظ.\nوقد توبع هذان الشيخان من قيس بن مسلم؛ كما تقدم عن أبي نعيم معلقا. وتابعهم أيضا مخارق بن خليفة؛ فقال ابن أبي شيبة في \" مصنفه \" (١٢ / ٣٥٨): حدثنا وكيع قال: ثنا سفيان عن مخارق بن خليفة عن طارق بن شهاب عن سلمان قال:. . . فذكره موقوفا أيضا.\nوهذا صحيح أيضا. رجاله رجال الشيخين؛ غير مخارق هذا، وهو ثقة من رجال البخاري. وفيه الزيادة الثالثة، والرواية الثانية. وهذه عند ابن الأعرابي أيضا.\nوبالجملة؛ فالحديث صحيح موقوفا على سلمان الفارسي ﵁؛ إلا\nأنه يظهر لي أنه من الإسرائيليات التي كان تلقاها عن أسياده حينما كان نصرانيا.","vol":"12","page":722},{"text":"ولقد كان الداعي إلى تخريجه هنا وبيان كونه موقوفا: أنه كثر السؤال عنه في كثير من البلاد الإسلامية، وشاع تداوله؛ وذلك لأنه ذكره الإمام محمد بن عبد الوهاب رحمه الله تعالى في كتابه النافع \" التوحيد \" مرفوعا معزوا\nلأحمد! فقال:\n\" وعن طارق بن شهاب: أن رسول الله ﷺ قال. . . (فذكره) . رواه أحمد \".\nوقال شارحه الشيخ سليمان: حفيد محمد بن عبد الوهاب رحمهما الله ﵎ في \" التيسير \" (ص ١٦٠):\n\" هذا الحديث ذكره المصنف معزوا لأحمد، وأظنه تبع ابن القيم في عزوه لأحمد؛ قال ابن القيم: قال الإمام أحمد: حدثنا أبو معاوية. . . عن طارق بن شهاب يرفعه. . . وقد طالعت \" المسند \" فما رأيته فيه، فلعل الإمام رواه في \" كتاب الزهد \" أو غيره \".\nقلت: وفي هذا العزو أمور:\nأولا: قوله: \" يرفعه \" خطأ واضح كما يتبين من تخريجنا هذا.\nثانيا: إطلاق العزو لأحمد فيه نظر! لأنه يوهم بإطلاقه أنه في \" مسنده \"،\nوليس فيه كما قال الشيخ سليمان رحمه الله تعالى، ولو كان فيه؛ لأورده الهيثمي\nفي \" مجمع الزوائد \"، وليس فيه أيصآ، وإنما هو في \" الزهد \" له كما تقدم. ثالثا: لم يتعد في إسناده طارق بن شهاب، فأوهم أنه من مسنده! وإنما هو من\nروايته عن سلمان موقوفا؛ كما رأيت عند مخرجيه ومن جميع طرقه.\nهذا؛ وإني لأستنكر من هذا الحديث: دخول الرجل النار في ذباب؛ لأن ظاهر","vol":"12","page":723},{"text":"سياقه أنه إنما فعل ذلك خوفا من القتل الذي وقع لصاحبه، كما أنني استنكرت قول الإمام محمد بن عبد الوهاب في المسألة: \" الحادية عشر: أن الذي دخل النار مسلم؛ لأنه لو كان كافرا؛ لم يقل: \" دخل النار في ذباب \" \"!\nفأقول: وجه الاستنكار أن هذا الرجل لا يخلو حاله من أمرين:\nالأول: أنه لما قدم الذباب للصنم، إنما قدمه عبادة له وتعظيما، فهو في هذه الحالة لا يكون مسلما؛ بل هو مشرك، وهو ظاهر كلام الشارح الشيخ سليمان ﵀ (ص ١٦١):\n\" في هذا بيان عظمة الشرك ولو في شيء قليل وأنه يوجب النار، ألا ترى إلى هذا لما قرب لهذا الصنم أرذل الحيوان وأخسه وهو الذباب كان جزاؤه النار؛ لإشراكه في عبادة الله \" إذ الذبح على سبيل القربة والتعظيم عبادة، وهذا مطابق لقوله تعالى: (إنه من يشرك بالله فقد حرم الله عليه الجنة ومأواه النار) \".\nوالآخر: أنه فعل ذلك خوفا من القتل كما تقدم مني، وهو في هذه الحالة لا تجب له النار، فالحكم عليه بأنه مسلم دخل النار في ذباب يأباه قوله تعالى: (من كفر بالله بعد إيمانه إلا من أكره وقلبه مطمئن بالإيمان. . .) الآية، وقد نزلت في عمار بن ياسر حين عذبه المشركون حتى يكفر به ﷺ، فوافقهم على ذلك مكرها، وجاء معتذرا إلى النبي ﷺ؛ كما في \" تفسير ابن كثير \" وغيره، وأخرجها في \" الدر \" (٤ / ١٣٢) من طرق.\nفإن قيل: إنما أراد الإمام أنه كان مسلما ثم كفر بتقديمه الذباب كما تقدم في الأمر الأول؛ وحينئذ يرد عليه ما ذكرته في الأمر الآخر، وقصة عمار. ويشبهها ما روى ابن أبي شيبة (١٢ / ٣٥٧ - ٣٥٨) بسند صحيح عن الحسن - وهو البصري -:","vol":"12","page":724},{"text":"أن عيونا لمسيلمة أخذوا رجلين من المسلمين فأتوه بهما، فقال لأحدهما: أتشهد أن محمدا رسول الله؛ قال: نعم. فقال: أتشهد أن محمدا رسول الله؛ قال: نعم. قال: أتشهد أني رسول الله؛ قال: فأهوى إلى أذنيه فقال: إني أصم! قال: ما لك إذا قلت لك: تشهد أني رسول الله قلت: إني أصم؟ ! فأمر به فقتل. وقال للآخر: أتشهد أن محمدا رسول الله؛ قال: نعم. فقال: أتشهد أني رسول الله؛ قال: نعم. فأرسله. فأتى النبي ﷺ فقال: يا رسول الله! هلكت. قال:\n\" وما شأنك \"؛ فأخبروه بقصته وقصة صاحبه، فقال:\n\" أما صاحبك؛ فمضى على إيمانه، وأما أنت؛ فأخذت بالرخصة \".\nقلت: وهذه قصة جيدة، لولا أنها من مراسيل الحسن البصري؛ لكن الآية السابقة وسبب نزولها يشهدان لصحتها. والله أعلم. وقد روى الشطر الأول منها ابن إسحاق في \" السيرة \" (٢ / ٧٤ - ٧٥) بسند حسن عن عبد الله بن عبد الرحمن بن أبي صعصعة مرسلا أيضا، وسمى صاحبها حبيب بن زيد؛ أي: ابن عاصم الأنصاري المازني شهد العقبة، وقد ذكرها ابن كثير في تفسير الآية، وابن حجر في ترجمة حبيب من \" الإصابة \" جازمين بها. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5851>٥٨٣٠ </span>- (لا يملين مصاحفنا إلا غلمان قريش وثقيف) .\nضعيف. أخرجه الخطيب في \" التاريخ \" (٢ / ١٥٥) في ترجمة محمد بن جعفر بن الحسن بن صالح أبي الفرج، عنه عن أحمد بن محمد بن بشار بن أبي العجوز قال: نبأنا الحسن بن هارون بن عقار قال: نبأنا جرير بن عبد الحميد عن عبد الملك بن عمير عن جابر بن سمرة مرفوعا. وقال:","vol":"12","page":725},{"text":"\" وهذا ا \" لحديث تفرد برفعه ابن أبي العجوز! وهو محفوظ من قول عمر بن\nالخطاب \".\nقلت: ابن أبي العجوز؛ ثقة؛ كما قال الدارقطني والخطيب نفسه في ترجمته (٤ / ٤٠١)، وبخاصة أنه قد توبع كما يأتي، فلعله أراد الحسن بن هارون فسبقه القلم، ويؤيده أمران:\nالأول: أن الحسن هذا لما ترجمه الخطيب (٧ / ٤٤٩)؛ نم يذكر فيه توثيقا\nولا تجريحا صريحا، وإن كان ابن حبان قد ذكره في \" الثقات \" (٨ / ١٨٤) وقال:\n\" يروي عن أبي خالد الغرائب \".\nوالآخر: أن الخطيب لما ساق له هذا الحديث من طريق ابن أبي العجوز أيضا\nعنه بإسناده المتقدم؛ لم يذكر تفرد ابن أبي العجوز به؛ بل أشار إلى أن العلة والمخالفة من شيخه ابن عقار بقوله:\n\" ورواه سعيد بن منصور عن جرير عن عبد الملك عن جابر بن سمرة عن عمر\nابن الخطاب قوله \".\nثم ساقه بإسناده عن سعيد به موقوفا. ثم قال:\n\" وخالفه جرير بن حازم؛ فرواه عن عبد الملك بن عمير عن عبد الله بن مغفل (الأصل: معقل) عن عمر بن الخطاب \".\nثم ساقه بإسناده عن وهب بن جرير بن حازم: حدثنا أبي قال: سمعت عبد الملك بين عمير يحدث عن عبد الله بن مغفل (الأصل أيضا: معقل) قال:","vol":"12","page":726},{"text":"قال رسول الله ﷺ. . . فذكره.\nقلت: كذا وقع فيه مرفوعا إلى النبي ﷺ ولم يذكر فيه عمررضي الله عنه! وهذا يخالف كلامه المتقدم؛ فإن ظاهره أن كلا من جرير بن عبد الحميد، وجرير ابن حازم أوقفاه على عمر، وإنما اختلفا في الراوي له عن عمر، فالأول ذكر أنه جابر بن سمرة، والآخر ذكر أنه عبد الله بن مغفل، فلو أن هذا خالف الأول في وقفه وأنه رفعه لبين ذلك؛ فالظاهر أن رفعه وعدم ذكر عمر فيه خطأ والله أعلم.\n<span data-type=\"title\" id=toc-5852>٥٨٣١ </span>- (لا يموتن أحدكم إلا وهو يحسن بالله الظن؛ فإن قوما قد أرداهم سوء ظنهم بالله ﷿، [فقال الله تعالى]: (وذلك ظنكم\nالذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين» .\nمنكر بهذا السياق. أخرجه أحمد (٣ / ٣٩٠ - ٣٩١) فقال: ثنا النضر ابن إسماعيل القاص - وهو أبو المغيرة -: ثنا ابن أبي ليلى عن أبي الزبير عن جابر قال: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: عنعنة أبي الزبير؛ فإنه مدلس، وقد صرح بالتحديث بدون قوله:\n\" فإن قوما. . . \" إلخ كما يأتي، فهو به منكر.\nالثانية: ابن أبي ليلى - وهو محمد بن عبد الرحمن بن أبي ليلى -، وهو ضعيف لسوء حفظه؛ مع جلالة قدره في الفقه.\nالثالثة: النضر هذا؛ قال الذهبي في \" الكاشف \"، والحافظ في \" التقريب \":","vol":"12","page":727},{"text":"\" ليس بالقوي \". وفيه يقول ابن حبان في \" الضعفاء \" (٣ / ٥١):\n\" كان ممن فحش خطؤه، وكثر وهمه، فاستحق الترك من أجله \".\nقلت: فهو أو شيخه آفة هذه الزيادة؛ فقد صح الحديث بدونها من طريقين عن جابر ﵁؛ أحدهما من رواية أبي الزبير: أنه سمع جابر بن عبد الله يقول: سمعت رسول الله ﷺ يقول:\n\" لا يموتن أحذكم إلا وهو يحسن الظن بالله \".\nأخرجه أحمد (٣ / ٣٣٤!: ثنا روح: ثنا ابن جريج: أخبرني أبو الزبير به.\nقلت: وهذا إسناد صحيح على شرط مسلم، وقد أخرجه في \" صحيحه \" (٨ /\n١٦٥) من طريق واصل عن أبي الزبير عن جابر به؛ هكذا معنعنا. فتصريحه بالسماع مما احتفظ به \" مسند أحمد \" ﵀.\nوقد أخرجاه من طريق أخرى عن جابر به.\nوقد خرجته في \" صحيح أبي داود \" (٢٧٢٦) .\n(تنبيه!: قد ساق الحافظ ابن كثير حديث الترجمة في \" تفسيره \" (٤ /\n٩٧) من رواية أحمد بإسناده، ومنه استفدت الزيادة التي بين المعكوفتين، ولم أره في \" مجمع الزوائد \" وهو من شرطه! وقد سكت ابن كثير عن الحديث؛ لأنه ساق إسناده، فاغتر به الحلبيان اللذان اختصرا \" تفسيره \"، فأورداه محذوف السند موهمين القراء أنه صحيح بما ذكراه في المقدمة! هداهما الله تعالى.\nوأفحش منه: أن السيوطي ساقه في \" الدر \" (٥ / ٣٦٢) معزوا لأحمد والطبراني وعبد بن حميد ومسلم وأبي داود وابن ماجه وابن حبان وابن مروديه عن","vol":"12","page":728},{"text":"جابر به! وقلده في ذلك الشوكاني في \" فتح القدير \" (٤ / ٤٩٩) ! إلا أنه ذكر أبا داود الطيالسي مكان الطبراني، ولعله أصح، لأني لم أره في \" معجم الطبراني\nالكبير \"، وقد رواه الطيالسي كما رواه مسلم وسائر من ذكرهم السيوطي؛ غير ابن منده؛ فإني لم أقف على إسناده.\nونحو هذه الزيادة في النكارة والبطلان: ما رواه أبو نواس الشاعر المشهور قال: نبأنا حماد بن سلمة عن يزيد الرقاشي عن أنس بن مالك قال: قال رسول الله ﷺ:. . . فذكر الحديث الصحيح، وزاد:\n\" فإن حسن الظن بالته تضن الجنة \".\nأخرجه الخطيب في \" التاريخ \" (١ / ٣٩٦) من طريق إسماعيل بن علي ابن علي أبي القاسم الخزاعي قال: نبأنا أبو عبد الله محمد بن إبراهيم بن كثير الصيرفي - ببغداد ب (باب الشام) - سنة ثلاث وسبعين ومئتين قال: نبأنا أبو نواس الحسن بن هانئ به.\nأورده في ترجمة محمد بن إبراهيم هذا، ولم يذكر فيه جرحا ولا تعديلا، وإنما\nأشار إلى جهالته بقوله عقب الحديث:\n\" لم يرو عن محمد بن إبراهيم هذا إلا إسماعيل بن علي الخزاعي، وإسماعيل غير ثقة \". وقال الذهبي فيه:\n\" لا يعرف \". وأقره الحافظ في \" اللسان \"، وأشار إلى هذا الحديث، وقال:\n\" قلت: أظن الآفة من شيخه إسماعيل؛ فقد تقدم أنه كان غير موثوق به \".\nوقال الذهبي في ترجمة إسماعيل هذا:","vol":"12","page":729},{"text":"\" قال الخطيب: ليس بثقة. قلت: متهم، يأتي بأوابد \".\nقلت: وفوقه أبو نواس؛ قال الذهبي:\n\" فسقه ظاهر، وتهتكه واضح، فليس بأهل أن يروى عنه \".\nوأقره الحافظ في \" اللسان \"، والسيوطي في \" الجامع الكبير \"، وعزاه لابن جميع أيضا في \" معجمه \" وابن عساكر.\n<span data-type=\"title\" id=toc-5853>٥٨٣٢ </span>- (إذا ولج الرجل في بيته؛ فليقل: اللهم! إني أسألك خير المولج، وخير المخرج، باسم الله ولجنا، وباسم الله خرجنا، وعلى الله ربنا توكلنا. ثم ليسلم على أهله) .\nضعيف. أخرجه أبو داود في \" سننه \" (رقم ٥٠٩٦) عن إسماعيل: حدثني ضمضم عن شريح عن أبي مالك الأشعري قال: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا إسناد صحيح، رجاله كلهم ثقات. وإسماعيل: هو ابن عياش، وهو صحيح الحديث عن الشاميين، وهذا منها؛ فإن ضمضما - وهو ابن زرعة بن ثوب - شامي حمصي.\nوشريح: هو ابن عبيد الحضرمي الحمصي؛ ثقة، فالسند كله شامي حمصي.\n(تنبيه): الحديث كما ترى من أوراد دخول البيت، وبذلك ترجم له أبو داود، فأورده في (باب ما جاء فيمن دخل بيته ما يقول)، وفي مثله أورده النووي وصديق خان وغيرهما، وقد وهم شيخ الإسلام ابن تيمية ﵀؛ حيث جعل","vol":"12","page":730},{"text":"الحديث من أوراد الدخول إلى المسجد؛ فإنه قال في \" الرد على الأخنائي \" (ص ٩٥):\n\" وعن محمد بن سيرين: كان الناس يقولون إذا دخلوا المسجد: صلى الله وملائكته على محمد، السلام عليك أيها النبي ورحمة الله وبركاته، باسم الله\nدخلنا، وباسم الله خرجنا، وعلى الله توكلنا، وكانوا يقولون إذا خرجوا مثل ذلك \".\nقلت: فقال ابن تيمية بعد أن ذكر هذا:\n\" قلت: هذا فيه حديث مرفوع في \" سنن أبي داود \" وغيره؛ أنه يقال عند دخول المسجد: اللهم إني أسألك خير المولج. . . \".\nوعزاه مخرجه فضيلة الشيخ اليماني ل \" سنن أبي داود \"! ولم يتنبه لهذا الذي نبهنا عليه.\n(تنبيه هام): كنت أوردت هذا الحديث في \" الصحيحة \" برقم (٢٢٥)، ثم لفت نظري بعض الطلبة - جزاه الله خيرا - إلى أن فيه انقطاعا بين شريح وأبي مالك، وقد تنبهت له في حديث آخر، كنت ذكرته شاهدا للحديث المذكور في \" الصحيحة \" برقم (١٥٠٢)، فسبحان من لا يضل ولا ينسى، أسأل الله تعالى أن لا يؤاخذني في الدنيا والأخرى.\nوالعمدة في ذلك قول ابن أبي حاتم في \" المراسيل \" (ص ٦٠ - ٦١) عن أبيه:\n\" شريح بن عبيد الحضرمي لم يدرك أبا أمامة ولا الحارث بن الحارث ولا المقدام، وهو عن أبي مالك الأشعري مرسل \".","vol":"12","page":731},{"text":"وأقره العلائي في \" جامع التحصيل \" (٢٣٧ / ٢٨٣) .\nونحوه قول محمد بن عوف لمن سأله: هل سمع شريح من أحد من أصحاب النبي ﷺ؛ قال:\n\" ما أظن ذلك، وذلك؛ لأنه لا يقول في شيء من ذلك: سمعت. وهو\nثقة \". كما في \" التهذيب \".\nقلت: والتاريخ يؤيد ذلك؛ فإن أبا مالك الأشعري هذا قديم الوفاة، مات في طاعون عمواس سنة (١٨)، وشريح مات بعد المئة، فبين وفاتيهما نحو ثمانين سنة! فيبعد عادة أن يدركه، ولذلك؛ تعجب الحافظ ابن حجر في \" تهذيبه \" من الحافظ المزي في ذكره أبا مالك هذا في جملة الصحابة الذين روى عنهم شريح بن عبيد، مع تصريحه بأنه لم يدرك سعد بن أبي وقاص وقد تأخرت وفاته إلى سنة (٥٥)، وأبا ذر وقد مات سنة (٣٦) !\nوأما ما ذكره أحد طلبة الجامعة الإسلامية في خطاب أرسله إلي بتاريخ (٢٨ ربيع الآخر سنة ١٤٠٥) أن ابن عساكر قال:\n\" والصحيح أن شريحا سمع من الصحابة؛ كما ذكره ابن فنجويه والعسكري والحاكم والدارقطني \".\nفإنه إن صح عن ابن عساكر؛ فإنه لا يعني بداهة أنه سمع من جميع الصحابة، فلا يخالف ما تقدم من نفي سماعه من أبي مالك الأشعري. ولم أر هذا النقل عن ابن عساكر في النسخة المصورة من \" تاريخ دمشق \" لابن عساكر، التي نشرتها مكتبة الدار بالمدينة النبوية. والله أعلم.","vol":"12","page":732},{"text":"<span data-type=\"title\" id=toc-5854>٥٨٣٣ </span>- (الكنود: الذي يأكل وحده، ويمنع رفده، ويضرب عبده) . ضعيف جدا. أخرجه ابن جرير الطبري في \" تفسيره \" (٣٠ / ١٨٠)، والطبراني في \" المعجم الكبير \" (٨ / ٢٩٢ / ٧٩٥٨) من طريقين عن جعفر بن الزبير عن القاسم عن أبي أمامة عن النبي ﷺ؛ ذكر عنده (الكنود) فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ بل موضوع؛ آفته جعفر هذا؛ متروك؛ بل كذاب، تقدمت له أحاديث موضوعة، فانظر مثلا (٣٤٥، ٦٠٧) . وقال الحافظ ابن كثير في \" تفسيره \" بعد أن عزاه لابن أبي حاتم وابن جرير من طريق جعفر:\n\" وهو متروك، فهذا إسناد ضعيف، وقد رواه ابن جرير أيضا من حديث حريز\nابن عثمان عن حمزة بن هانئ عن أبي أمامة موقوفا \".\nقلت: وهذا هو الأشبه إن صح عن أبي أمامة، ويأتي بيان ما فيه.\nثم أخرجه الطبراني (٨ / ٢٢١ / ٧٧٧٨) من طريق محمد بن مسمع الصفار البصري: ثنا الوليد بن مسلم عن أبي عمرو عن القاسم به.\nوترجم له الطبراني بقوله:\n\" عبد الرحمن بن عمرو الأوزاعي عن القاسم \"!\nيشير إلى أن (أبا عمرو) الراوي عن القاسم هو الأوزاعي الإمام، وكأن ذلك؛ لأنه يكنى بأبي عمرو، ولأن الوليد بن مسلم مكثر من الرواية عن الأوزاعي، ولم أجد أحدا من أهل العلم صرح بأن الأوزاعي روى عن القاسم، وقد ترجم لهذا ابن عساكر في \" تاريخه \" ترجمة طويلة (١٤ / ٣٣٤ - ٣٣٨)، ثم الحافظ المزي في","vol":"12","page":733},{"text":"\" تهذيبه \"، فإذا صح ما ذكره الطبراني، فتكون علة الحديث رواية الوليد عن الأوزاعي عن القاسم معنعنا.\nذلك؛ لأن الوليد بن مسلم - مع كونه ثقة؛ فقد - كان له مذهب عجيب في التدليس عن الأوزاعي، كما تراه مبسوطا في ترجمته، أعني: تدليس التسوية؛ فقد كان يروي عن الأوزاعي ما روى هذا عن بعض الضعفاء عن بعض الثقات، فيسقط الوليد الضعيف الذي بين الأوزاعي والثقة، فيظهر الإسناد سالما من العلة! قال أبو مسهر:\n\" كان الوليد بن مسلم يحدث حديث الأوزاعي عن الكذابين ثم يدلسها\nوله في تبرير ذلك جواب عجيب، فانظره في \" التهذيب \" إن شئت.\nوالخلاصة: أن في هذا الإسناد علة قادحة، وهي العنعنة.\nوفيه علة أخرى: وهي جهالة محمد بن مسمع الصفار؛ فإني لم أجد له ترجمة، وقد أشار إلى ذلك الهيثمي بقوله في \" المجمع \" (٧ / ١٤٢):\n\" رواه الطبراني بإسنادين: في أحدهما جعفر بن الزبير؛ وهو ضعيف، وفي الآخر من لم أعرنه \".\nوقد فاتته العلة الأولى في هذا الإسناد الثاني.\nوثمة علة ثالثة: وهي الوقف؛ كما تقدم في كلام ابن كثير؛ فقد أخرجه البخاري في \" الأدب المفرد \" (١٦٠)، وابن جرير - أيضا - من طريق حريز بن عثمان قال \" ثني حمزة بن هانئ عن أبي أمامة أنه كان يقول:. . . فذكره.","vol":"12","page":734},{"text":"والسياق لابن جرير، ولم يسم البخاري حمزة، وإنما قال: \" ابن هانئ \". ولذلك؛ أورده في \" التهذيب \" في (باب من نسب إلى أبيه، أو جده. . .) برواية ابن حريز هذه؛ ولم يزد. وكذلك صنع في \" التقريب \"، وقال:\n\" لا يعرف \".\nولم يذكر اسمه! ولذلك؛ أورده مسمى في \" اللسان \"؛ تبعا لأصله \" الميزان \"؛ فقال:\n\" حمزة بن هانئ عن أبي أمامة الباهلي؛ مجهول. انتهى.\nوإنما قال فيه أبو حاتم: \" لم يرو عنه غير حريز بن عثمان \" وفرق بين\nالكلامين، وذكره ابن حبان في \" الثقات \". وقد قال الآجري عن أبي داود: شيوخ حريز كلهم ثقات \".\nقلت: لعل هذا التوثيق المجمل لا يفيد هنا؛ ما دام أنه لم يرو عنه غير حريز، وقد أشار إلى ذلك الحافظ بقوله:\n(شيخ لحريز؛ لا يعرف \".\n<span data-type=\"title\" id=toc-5855>٥٨٣٤ </span>- (إنما كرهت الصلاة بين الأساطين للواحد والاثنين) .\nمنكر. أخرجه الطبراني في \" المعجم الكبير \" (٩ / ٣٠٠ / ٩٢٩٦) من طريق شريك عن أبي إسحاق عن معدي كرب عن عبد الله قال:. . . فذكره. قلت: وهذا إسناد ضعيف مع وقفه على عبد الله - وهو ابن مسعود ﵁ -. وذلك؛ لسوء حفظ شريك - وهو ابن عبد الله القاضي -. فقول الهيثمي في \" المجمع \" (٩٥ / ٢):","vol":"12","page":735},{"text":"\" رواه الطبراني في \" الكبير \"، واسناده حسن \"!\nفهو مردود؛ لما ذكرت من حال شريك، وأيضا فقد خالفه في متنه جمع من الثقات، فرواه معمر والثوري وابن عيينة وشعبة عن أبي إسحاق به؛ بلفظ:\n\" لا تصفوا بين السواري \"؛ دون قوله: \" للواحد والاثنين \".\nأخرجه عبد الرزاق (٢ / ٦٠ / ٢٤٨٧ - ٢٤٨٨)، وابن أبي شيبة (٢ / ٣٧٠)، والطبراني أيضا (٩٢٩٣ - ٩٢٩٥)، والبيهقي (٢ / ٢٧٩ و٣ / ١٠٤) وقال:\n\" وهذا - والله أعلم - لأن الأسطوانة تحول بينهم وبين وصل الصف، فإن كان منفردا، أو لم يجاوزوا ما بين الساريتين؛ لم يكره إن شاء الله تعالى؛ لما روينا في الحديث الثابت عن ابن عمر قال:\nسألت بلالا: أين صلى رسول الله ﷺ - يعني في الكعبة -؛ فقال: بين العمودين المقدمين \".\nقلت: فالمحفوظ عن أبي إسحاق - وهو السبيعي - إنما هو ما رواه الجماعة عنه، وهذا - يقال - إن سلم من شيخه معدي كرب؛ فإنه في عداد المجهولين وإن ذكره ابن حبان في \" الثقات \" (٥ / ٤٥٨)؛ فإنه لم يذكر له هو ولا غيره راويا غير أبي إسحاق.\nنعم؛ الرواية المحفوظة دون حديث الترجمة لها ما يشهد من الأحاديث المرفوعة، فراجع إن شئت \" تمام المنة في التعليق على فقه السنة \" (ص ٢٨٦ - طبع عمان) .","vol":"12","page":736},{"text":"ثم رأيت الأثر في \" التاريخ الكبير \" للبخاري (٤ / ٢ / ٤١) في ترجمة معدي كرب بلفظ:\n\" لا تصل بين الأساطين، إما أن تقدمها، وإما أن تؤخرها \".\n<span data-type=\"title\" id=toc-5856>٥٨٣٥ </span>- (لا تكرهوا الفتنة في آخر الزمان؛ فإنها تبير المنافقين) .\nمنكر. أخرجه أبو الشيخ في \" طبقات الأصبهانيين) لم (٣٤٢ / ٤٦٣)، ومن طريقه أبو نعيم في \" أخبار أصبهان \" (٢ / ١١٣ - ١١٤)، وعلقه عليه الديلمي\nفي \" مسند الفردوس \" (٣ / ١٥٤) قال أبو الشيخ: حدثنا عبد الرحمن بن أحمد قال: حدثنا أبو حفص عمر بن زياد الأزدي الزعفراني - ب (همذان) - قال: حدثنا إبراهيم بن قتيبة قال: حدثنا قيس عن العباس بن ذريح عن شريح\nابن هانئ عن علي مرفوعا.\nأورداه في ترجمة عبد الرحمن بن أحمد الزهري أبي صالح الأعرج، وذكرا أنه توفي سنة ثلاث مئة، ولم يذكرا فيه جرحا ولا تعديلا.\nوأبو حفص عمر بن زياد \" وقع في \" الأخبار \": (محمد بن زياد) الزعفراني،\nولم أجد له ترجمة.\nوإبراهيم بن قتيبة؛ الظاهر أنه الذي في \" اللسان \":\n\" إبراهيم بن قتيبة الأصبهاني؛ ذكره الطوسي في مصنفي الشيعة الإمامية \".\nقلت: فهو مجهول أيضا.\nوقيس: هو ابن الربيع، ضعيف؛ قال في \" التقريب \":","vol":"12","page":737},{"text":"\" صدوق، تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه؛ فحدث به \".\nقلت: وهذا إسناد مظلم، لا أدري من المتهم به، أهو قيس هذا أم من دونه؛\nفإن الفتن قد أمرنا بالاستعاذة منها ما ظهر منها وما بطن في غير ما حديث، ومن أبواب البخاري، في \" صحيحه \" في \" كتاب الفتن \" (١٥ - باب التعوذ من الفتن) . قال ابن بطال عقبه - كما في \" فتح الباري \" (١٣ / ٤٤) -:\n\" في مشروعية ذلك الرد على من قال: اسألوا الله الفتنة؛ فإن فيها حصاد المنافقين، وزعم أنه ورد في حديث، وهو لا يثبت رفعه؛ بل الصحيح خلافه \".\nثم ذكر الحافظ عقبه حديث علي هذا من رواية أبي نعيم فقط، وقال:\n\" وفي سنده ضعيف ومجهول \".\nوكذا قال السخاوي في \" المقاصد الحسنة \" (٤٦٤ / ١٢٩٨)، ونقل عن شيخه الحافظ في \" الفتح \" أنه نقل عن ابن وهب: أنه سئل عنه؛ فقال:\n، إنه باطل \". وأقره. قال السخاوي:\n\" وهو كذلك \". وقال شيخ الإسلام ابن تيمية في \" مجموع الفتاوى \" (١٨ /\n١٢٦، ٣٨١):\n\" هذا ليس معروفا عن النبي ﷺ \".\nونقل عنه السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٠٣) أنه جعله\nمن الأحاديث الموضوعة، وتبعه ابن عراق في \" تنزيه الشريعة \" (٢ / ٣٥١) . وهو حري بذلك. والله أعلم.","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-5857>٥٨٣٦ </span>- (عليكم بالصوم؛ فإنه محسمة للعرق، مذهبة للأشر) .\nضعيف. أخرجه الحسين المروزي في \" زوائد الزهد \" (رقم ١١١٢): أخبرنا محمد بن أبي عدي قال: حدثنا حسين المعلم عن يحيى بن أبي كثير عن شداد ابن عبد الله:\nأن نفرا من أسلم أتوا النبي ﷺ ليستأذنوه في الاختصاء، فقال:. . . فذكره.\nوأخرجه أبو نعيم في \" الطب \" (ق ٢٤ / ٢) من طريق روح بن عبادة عن حسين المعلم به.\nقلت: وهذا إسناد رجاله كلهم ثقات؛ لكنه مرسل؛ شداد بن عبد الله - وهو القرشي الدمشقي -؛ صحب أنس بن مالك، وروى عن أبي هريرة وغيره، وله\nترجمة واسعة في \" تاريخ ابن عساكر \" (٨ / ٧ - ١٠) .\nوقد وهم السيوطي في \" الجامع الصغير \"؛ فعزاه لأبي نعيم عن عبد الله بن شداد! هكذا أطلقه ولم يقيده، فأوهم أن عبد الله هذا صحابي وأن الحديث مسند وهو مرسل! كما كنت نبهت عليه في التعليق على \" ضعيف الجامع \" (٤ / ٤٦ /\n٣٧٧٣) . وكذلك فعل المناوي في \" فيض القدير \"، والسيوطي أيضا في \" الجامع الكبير \" (١٥٥٧٦) .\nثم وقفت على خطأ أفحش للمناوي في كتابه الآخر: \" التيسير \"، فقد وقع فيه: (عبد الله بن أوس) ! وقال: \" بفتح وضم \"!\nوعبد الله بن أوس؛ صحابي شامي أيضا، مترجم أيضا عند ابن عساكر، فصار الحديث بذلك عنده موصولا مسندا!","vol":"12","page":739},{"text":"وإن من جهل بعض المعلقين والمخرجين الذين يذكرنا جهلهم بهذا العلم بالمثل المعروف في بعض البلاد العربية: (تزبب قبل أن يتحصرم) ! فقد علقت اللجنة المكلفة بتحقيق \" الجامع الكبير \" للسيوطي على هذا الحديث بقولها:\n\" أخرج ابن المبارك في \" الزهد \" رقم ١١١٢ فقال: أخبركم أبو عمرو بن حيويه قال: حدثنا يحيى قال: حدثنا الحسن (كذا) قال: أخبرنا محمد بن أبي عدي. . إلخ \"!\nفلم يعلم هؤلاء المساكين أن ابن المبارك لا علاقة له بهذا الحديث، وأنه من زيادات الحسين (لا الحسن) المروزي عليه، وأن ابن المبارك توفي سنة (١٨١) وابن حيويه مات سنة (٣٨٢) ! فاعتبروا يا أولي الأبصار!\nويغني عن الحديث: قوله ﷺ لمن لم يستطع الزواج من الشباب:\n\". . . فعليه بالصوم؛ فإنه له وجاء \".\nرواه الشيخان وغيرهما، وهو مخرج في \" الإرواء \" (١٧٨١) .\n<span data-type=\"title\" id=toc-5858>٥٨٣٧ </span>- (لا يمنعن أحدكم - أو: لا يمتنعن أحدكم - من السائل أن يعطيه، وإن رأى في يده قلبين من ذهب) .\nمنكر. أخرجه البزار في \" مسنده \" (١ / ٤٥٢ / ٩٥٢)، والعقيلي في\n\" الضعفاء)؛ (١ / ٢٣٤)، وابن عدي في \" الكامل \" (٢ / ٣٢١)، والديلمي في \" مسند الفردوس \" (٣ / ١٩٦) من طريق الحسن بن علي الهاشمي عن عبد الرحمن الأعرج عن أبي هريرة مرفوعا. وقال البزار:","vol":"12","page":740},{"text":"\" لا نعلمه إلا من هذا الوجه \". وقال العقيلي - وقد ساقه في ترجمة\nالهاشمي هذا -:\n\" لا يحفظ إلا عنه \". وقال ابن عدي:\n\" وحديثه قليل، وهو إلى الضعف أقرب منه إلى الصدق \". وقال فيه البخاري:\n\" منكر الحديث \".\nوهو متفق على ضعفه؛ بل هو متهم؛ فقال الحاكم وأبو سعيد النقاش:\n\" يحدث عن أبي الزناد بأحاديث موضوعة \".\nولهذا؛ قال الحافظ عقب الحديث في \" مختصر الزوائد \" (١ / ٣٨٥):\n\" والحسن؛ ضعيف جدا \".\nوأما ما ذكره في \" التهذيب \" عن ابن حبان أنه قال:\n\" حديث باطل \".\nفأظن أنه وهم عليه؛ فإن ابن حبان لم يخرج هذا الحديث في ترجمة الحسن هذا، وإنما أخرج له حديثين آخرين، قال فيها:\n\" إنهما حديثان باطلان \".\nأقول هذا بيانا للواقع، وإن كنت أرى أن هذا الحديث أحق منهما بالبطلان.","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-5859>٥٨٣٨ </span>- (إن ما تكرهونه في الجماعة خير مما تحبونه في الفرقة) .\nلا أعرفه مرفوعا. وإنما رواه الآجري في \" الشريعة \" (ص ١٣) من طريق مجالد بن سعيد عن الشعبي عن ثابت بن قطبة قال: إن عبد الله بن مسعود قال في خطبته:. . . فذكره موقوفا عليه بلفظ:\n\" يا أيها الناس! عليكم بالطاعة والجماعة؛ فإنها حبل الله ﷿ الذي أمر به، وما تكرهون في الجماعة خير مما تحبون في الفرقة \".\nقلت: هذا مع وقفه فيه مجالد بن سعيد؛ وليس بالقوي، كما في \" التقريب \".","vol":"12","page":742},{"text":"<span data-type=\"title\" id=toc-5860>٥٨٣٩ </span>- (من آتاه الله وجها حسنا، واسما حسنا، وجعله في موضع غير شاين له، فهو في حضرة الله ﷿)\nموضوع. أخرجه ابن عساكر في ترجمة الفضل بن محمد الباهلي الأنطاكي من \" تاريخ، دمشق \" (١٤ / ٢٥١ - النسخة المصورة، المدينة) بسنده عن خلف بن خالد العبدي: حدثنا سليمان بن مسلم المكي عن ابن جريج عن ابن أبي مليكة عن ابن عباس مرفوعآ به. وزاد:\nثم أنشأ ابن عباس يقول:\n\" أنت شرط النبي إذ قال يوما\nاطلبوا الخير عند حسان الوجوه \".\nوذكر ابن عساكر أن الأنطاكي هذا توفي سنة (٣٠٧)، وعن ابن عدي\nقال:\n\" له أحاديث عداد - غير ما ذكرت - لا يتابعه الثقات عليها \".","vol":"12","page":742},{"text":"قلت: وابن عدي ذكر هذا في آخر ترجمة الأنطاكي من \" كامله \" (٦ / ٢٠٤٣)، وقال في أولها:\n\" حدثنا بأحاديث لم نكتبها عن غيره، ووصل أحاديث، وسرق أحاديث،\nوزاد في المتون \".\nقلت: وفي مثله يقول الذهبي: \" وكل بلاء فيه \"!\nوذكر الحافظ في \" اللسان \" عن ابن عدي والدارقطني أنه كذاب.\nقلت: وخلف بن خالد العبدي؛ مستور، كما في \" التقريب \".\nوسليمان بن مسلم - هكذا وقع في النسخة! وهو خطأ نسخي؛ والصواب\n(سليم بن مسلم) -؛ له ترجمة سيئة في \" الجرح \" (٢ / ١)، و\" اللسان \" (٣ / ١١٣)، وهو ممن اتفقوا على تضعيفه.\n<span data-type=\"title\" id=toc-5861>٥٨٤٠ </span>- (ما استخلف عبد في أهله من خليفة أحب إلى الله تعالى\nمن أربع ركعات يصليهن في بيته إذا شد عليه ثياب سفره؛، يقرأ فيهن ب\n(فاتحة الكتاب)، (قل هو الله أحد)، ثم يقول:\nاللهم! إني أتقرب إليك بهن فاخلفني بهن في أهلي ومالي.\nفهن خليفته في أهله، وماله، وداره، ودور حول داره؛ حتى يرجع إلى أهله)\nضعيف جدا، أخرجه الحاكم في \" تاريخ نيسابور \" في ترجمة (نصر بن باب) بموحدتين بينهما ألف لينة، من طريقه قال: حدثنا سعيد بن مرتاس عن","vol":"12","page":743},{"text":"إسماعيل بن محمد عن أنس بن مالك:\nأن رجلا أتى النبي ﷺ فقال: إني نذرت سفرا، وقد كتبت وصيتي، فإلى من أدفعها؛ إلى أبي، أم إلى أخي، أم إلى ابني؛ فقال ﷺ!:. . . فذكره.\nكذا في \" الفتوحات الربانية على الأذكار النووية \" لابن علان؛ نقلا عن\n\" نتائج الأفكار \" للحافظ ابن حجر العسقلاني، وقال:\n\" قال الحافظ: هذا حديث غريب، وسعيد هذا؛ لم أقف على ترجمته، ولست على يقين من ضبط اسم أبيه.\nونصر بن باب؛ ضعفوه، وقد تابعه المعافى؛ ولا أعرف حاله، وقد ذكر الغزالي هذا الحديث في أدب السفر من (الإحياء) \".\nقلت: وقال الحافظ العراقي في \" تخريج الإحياء \" (٢ / ٢٥٣):\n\" أخرجه الخرائطي في \" مكارم الأخلاق \"، وفيه من لا يعرف \". وقال في موضع آخر (١ / ٢٠٦):\n\". . . وهو ضعيف \".\nقلت: وليس هو في الجزء المطبوع من \" مكارم الأخلاق \". وفي هذا الموضع إنما ذكره العراقي شاهدا لقول الغزالي:\n\" وركعتان عند ابتداء السفر \". وفي هذا أربع ركعات كما ترى، فكان الأولى\nبه أن يستشهد بحديث:","vol":"12","page":744},{"text":"\" ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد سفرا \"\nوهو ضعيف أيضا؛ لإرساله؛ كما تقدم بيانه برقم (٣٧٢) .\nثم إن نصر بن باب؛ قد كذبه بعضهم؛ فقال البخاري في \" التاريخ \" (٤ / ٢ / ١٥٦):\n\" كان بنيسابور، يرمونه بالكذب \".\nفهو ضعيف جدا \" كما يشير إلى ذلك البخاري في \" التاريخ الصغير \" (ص\n٢٥٩):\n\" سكتوا عنه \". ومثله قول ابن أبي حاتم (٤ / ١ / ٤٦٩) عن أبيه:\n\" متروك الحديث \".\nوله ترجمة مبسوطة في \" تاريخ بغداد \"، و\" لسان الميزان \".\n<span data-type=\"title\" id=toc-5862>٥٨٤١ </span>- (من بلغه عني حديث، فكذب به؛ فقد كذب ثلاثة: الله، ورسوله، والذي حدث به) .\nمنكر. رواه الطبراني في \" الأوسط \" (٢ / ١٧٩ / ٢ / ٧٧٤٦)، وابن عساكر (٩ / ٧٢ / ١) عن بقية بن الوليد عن محفوظ بن الميسور عن محمد بن المنكدر عن جابر بن عبد الله مرفوعا.\nقلت: وهذا سند ضعيف؛ محفوظ هذا؛ لا يعرف؛ قال الذهبي:\n\" أتى عن ابن المنكدر بخبر منكر، وعنه بقية بصيغة عن، لا يدرى من ذا \".","vol":"12","page":745},{"text":"وكأنه يشير إلى هذا الخبر. وأقره الحافظ في \" اللسان \".\nوبقية؛ مدلس، وقد عنعنه، وهو يدلس عن مثل المجاشع بن عمرو الكذاب والسري بن عبد الحميد المتروك وغيرهما من الضعفاء كما ذكر ابن حبان. فللحديث علتان: الجهالة، والتدليس؛ بخلاف ما أوهمه كلام الهيثمي في\n\" مجمع الزوائد \" (١ / ١٤٩)؛ فقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه محفوظ بن ميسور، ذكره ابن أبي حاتم\nولم يذكر فيه جرحا ولا تعديلا \".\nفلم يتعرض لبيان التدليس! وتبعه الغماري في رسالة \" حديث الأعمى \"، فنقل (ص ٤) هذا الكلام عن الهيثمي دون أن يعزوه إليه! ودون أن يتعقبه بشيء! وهو متعقب في أمرين:.\nالأول،: تدليس بقية؛ كما سبق.\nوالآخر: أن محفوظ بن ميسور لم يرد له ذكر في نسخة \" الجرح والتعديل \"\nالمتداولة اليوم، ولا عزاه إليه الحافظان الذهبي والعسقلاني. والله سبحانه\nوتعالى أعلم.\n<span data-type=\"title\" id=toc-5863>٥٨٤٢ </span>- (يأتي على الناس زمان يخير فيه الرجل بين العجز والفجور، فمن أدرك ذلك الزمان؛ فليختر العجز على الفجور) .\nضعيف. أخرجه الحاكم (٤ / ٤٣٨)، وأحمد (٢ / ٢٧٨، ٤٤٧) من طريق سفيان الثوري، وأبو يعلى في \" مسنده \" (٤ / ١٥١٦) من طريق عبد الرحيم","vol":"12","page":746},{"text":"- وهو ابن سليمان -؛ كلاهما عن داود بن أبي هند قال؛ أخبرني شيخ سمع أبا هريرة يقول: قال رسول الله ﷺ:. . . فذكره. وقال الحاكم:\n\" صحيح الإسناد؛ فإن الشيخ الذي لم يسمه سفيان عن داود بن أبي هند هو سعيد بن أبي خيرة \". الأصل: (جبيرة) .\nثم ساقه من طريق الحسن بن ميمون: ثنا سعيد بن سليمان: أنبأ عباد بن العوام عن داود بن أبي هند عن سعيد بن أبي خيرة (الأصل: جبيرة أيضا) عن أبي هريرة به.\nقلت: الحسن بن ميمون هذا؛ لم أجد له ترجمة فيما لدي من المراجع، فإن كان محفوظا عن سعيد بن سليمان - وهو الضبي -؛ فهو شاذ؛ لمخالفة عباد بن العوام للثوري وعبد الرحيم، وكلهم ثقة، فإن وجد لعباد متابع؛ فقد يكون الوهم من داود بن أبي هند؛ فإنه مع كونه ثقة من رجال مسلم؛ فقد تكلم فيه أحمد وابن حبان من قبل حفظه، وقد أشار إلى ذلك الحافظ بقوله في \" التقريب \":\n\" ثقة متقن؛ كان يهم بأخرة \".\nقلت: فلعل عبادا سمعه منه بآخر حياته.\nفإن حفظه بذكر سعيد بن أبي خيرة بينه وبين أبي هريرة؛ فالجواب من\nوجهين:\nالأول: الانقطاع بينه وبين أبي هريرة؛ فإنهم لم يذكروا له رواية عن غير الحسن البصري، وله في \" السنن \" حديث آخر من رواية داود عنه عن الحسن عن أبي هريرة، وهو مخرج في \" أحاديث البيوع \" وغيره، ولذلك؛ أورده ابن حبان في","vol":"12","page":747},{"text":"(أتباع التابعين) من كتابه \" الثقات \" (٦ / ٣٦٠) .\nوالآخر: أنه لم يذكر له هو والبخاري راويا غير داود هذا، وجزم ابن المديني\nبأنه لم يرو عنه غيره؛ لكن تعقبه الحافظ في \" التهذيب \" بأنه روى عنه أيضا عباد ابن راشد وسعيد بن أبي عروبة.\nوأقول: لعل ذكر عباد من الرواة عنه سبق نظر أو قلم؛ فإنك تراه في هذا الإسناد راويا عن داود، وليس عن سعيد بن أبي خيرة. وكأنه لذلك أشار الذهبي إلى تليين توثيق ابن حبان إياه - كما هي عادته - بقوله في \" الكاشف \":\n\" وثق \". والحافظ بقوله في \" التقريب \":\n\" مقبول \". يعني: عند المتابعة، وإلا؛ فلين الحديث.\nوجملة القول؛ أن الحديث ضعيف الإسناد؛ لجهالة شيخ داود من الطريق\nالأولى، أو الانقطاع وعدم ثبوت عدالة سعيد بن أبي خيرة من الطريق الأخرى إن كانت محفوظة. والله ﷾ أعلم.\nوالحديث؛ أورده الهيثمي في \" مجمع الزوائد \" (٧ / ٢٨٧)، وقال:\n\" رواه أحمد وأبو يعلى عن شيخ عن أبي هريرة، وبقية رجاله ثقات \".\n<span data-type=\"title\" id=toc-5864>٥٨٤٣ </span>- (إذا توضأت؛ فسال من قرنك إلى قدمك؛ فلا وضوء عليك. يعني: سيلان الناسور) .\nمنكر. أخرجه الطبراني في \" المعجم الكبير \" (١١ / ١٠٩ / ١١٢٠٢)، والعقيلي في \" الضعفاء \" (٣ / ٣٥)، وابن عدي في \" الكامل \" (٥ / ١٩٤٥)،","vol":"12","page":748},{"text":"وابن عساكر في \" تاريخ دمشق \" (١٠ / ٥٣٣ / ١ - ٢ مصورة المدينة) من طريق عبد الملك بن مهران عن عمرو بن دينار عن ابن عباس.\nأن رجلا أتى النبي ﷺ فقال: يا رسول الله! إن بي الناسور، وإني أتوضأ فيسيل مني؛ فقال النبي ﷺ:. . . فذكره.\nساقه العقيلي مع حديثين آخرين لابن مهران هذا، ثم قال:\n\" كلها ليس لها أصل، ولا يعرف منها شيء من وجه يصح \". وقال أبو حاتم، وابن عدي:\n\" عبد الملك بن مهران مجهول \". وقال ابن السكن:\n\" منكر الحديث \". وقال ابن عدي:\n\" وهذا منكر؛ لا أعلم رواه عن عمرو غير عبد الملك \".\nوالحديث؛ أورده الهيثمي في \" المجمع \" (١ / ٢٤٧)، وقال:\n\" رواه الطبراني في \" الكبير \"، وفيه عبد الملك بن مهران؛ قال العقيلي: صاحب مناكير \".\nوقد مضى له حديث آخر حكم أبو حاتم ببطلانه، فانظره برقم (٤٥٦٠) .\n<span data-type=\"title\" id=toc-5865>٥٨٤٤ </span>- (كفن ﷺ في ثوبين سحوليين) .\nمنكر. أخرجه ابن حبان في \" صحيحه \" (٣٠٢٤ - الإحسان) من طريق أبي إسماعيل المؤدب عن يعقوب بن عطاء عن أبيه عن ابن عباس عن الفضل بن","vol":"12","page":749},{"text":"العباس: أن النبي ﷺ. . . فذكره.\nقلت: وهذا إسناد ضعيف ومتن منكر؛ علته يعقوب هذا - وهو ابن عطاء بن أبي رباح المكي -، وقد اتفقوا على تضعيفه، وإن تنوعت عباراتهم. وشذ ابن حبان فأورده في \" ثقا ته \" (٧ / ٦٣٩)، وقال:\n\" ربما أخطأ \".\nقلت: وهذا من أخطائه يقينا؛ لمخالفته لحديث عائشة ﵂:\nأن رسول الله ﷺ كفن في ثلاثة أثواب بيض سحولية، ليس فيها قميص ولا\nعمامة.\nأخرجه الشيخان وسائر الستة وغيرهم، وكذا ابن حبان (٣٠٢٦)، وهو مخرج\nفي \" الجنائز \" (ص ٦٣)، و\" الإرواء \" (٧٢٢) .\nومثله في النكارة: حديث عبد الله بن محمد بن عقيل عن محمد ابن الحنفية عن علي بن أبي طالب:\nأن النبي ﷺ كفن في سبعة أثواب.\nأخرجه أحمد (١ / ٩٤، ١٠٢)، وابن سعد في \" الطبقات \" (٢ / ٢٨٧)، والبزار (١ / ٤٠١ / ٨٥٠) وقال:\n\" لا نعلم أحدا تابع ابن عقيل على روايته هذه \".\nقلت: والأصل فيه أنه حسن الحديث إلا إذا خولف كما هنا، وقد أحسن الكلام فيه الحافظ ابن حجر في \" التلخيص \" (٢ / ١٠٨)؛ فقال:","vol":"12","page":750},{"text":"\" وابن عقيل سيئ الحفظ يصلح حديثه للمتابعات، فأما إذا انفرد فيحسن،\nوأما إذا خالف فلا يقبل \".\nولذلك؛ لما أخرج الحديث الحافظ الجورقاني في كتابه \" الأباطيل والمناكير \"\n(٢ / ٥٤ - ٥٥) من طريقه قال:\n\" هذا حديث منكر، تفرد به ابن عقيل. . . \".\nقلت: والظاهر أن الهيثمي لم يتنبه لنكارة حديثه هذا، فجرى فيه على الجادة؛ فقال في \" مجمع الزوائد \" (٣ / ٢٣):\n\" رواه أحمد، وإسنا ده حسن، والبزار \"!\nوتفريقه بين رواية أحمد ورواية البزار يشعر بأن في إسناد البزار ما يمنع تحسينه عنده! وهذا خطأ آخر؛ فإن رواية البزار من طريق عفان بن مسلم، وهو أحد شيوخ أحمد في هذا الحديث، والراوي عنه هو العباس بن عبد العظيم، وهو ثقة من شيوخ مسلم. فالتفريق المذكور خطأ لا مسوغ له، فإما أن يحسنه مطلقا، وإما أن يضعفه كما فعلنا، وهو الصواب إن شاء الله تعالى.\nونحوه: ما جاء في \" فتح الباري \" (٣ / ١٣٣) تحت شرح حديث أم عطية ﵂ في قصة غسلها لابنة النبي ﷺ (زينب) وقول النبي ﷺ بعد أن ألقى إليها إزاره:\n\" أشعرنها إياه \". قال الحافظ:\n\" وروى الجوزقي من طريق إبراهيم بن حبيب بن الشهيد عن هشام عن حفصة عن أم عطية قالت:","vol":"12","page":751},{"text":"\" فكفناها في خمسة أثواب، وخمرناها كما يخمر الحي \".\nوهذه الزيادة صحيحة الإسناد \".\nقلت: لكنها ليست صحيحة المتن، وربما يكون سندها غير صحيح - أيضا - على ما سيأتي بيانه:\nأما الأول: فلشذوذها ومخالفتها لرواية الثقات للقصة، وقد كنت خرجتها في\n\" أحكام الجنائز \" (ص ٤٨) من رواية أصحاب الكتب الستة وغيرهم، واستخرجت منها مختلف الزيادات التي وردت في طرقهم، ووضعت كل زيادة في مكانها اللائق من القصة، وليس منها هذه الزيادة، فسألني أحد الطلبة - بارك الله فيه - عنها وعن تصحيح الحافظ لها، فكتبت هذا التحقيق جوابا عنه، وهاك البيان. فاعلم أيها القارئ الكريم أن مدار القصة في الكتب المشار إليها آنفا على محمد وحفصة ابني سيرين عن أم عطية، ولكل واحد منهما طرق عديدة، وكلها ليس فيها تلك الزيادة، ففي هذه الحالة يجب على الباحث أن ينظر في الإسناد الذي تفرد بها، من هو محل شبهة الوهم فيها، فلم نجد إلا رجلين:\nأحدهما: هشام - وهو ابن حسان القردوسي -؛ وهو ثقة من رجال الشيخين، على كلام يسير فيه لبعضهم كما يأتي.\nوالآخر: إبراهيم بن حبيب بن الشهيد، وهو من رجال النسائي فقط؛ ووثقه\nهو وغيره، ولم أر أحدأ تكلم فيه.\nوإذا كان الأمر كذلك، فيتردد النظر في تعصيب الخطأ في هذه الزيادة بين هذا أو ذاك.","vol":"12","page":752},{"text":"أما هشام؛ فقد قال فيه شعبة:\n\" لم يكن يحفظ \". مع كونه من رجال \" الصحيحين \" كما تقدم، وقد أخرجا هذه القصة عنه دون الزيادة؛ هما وغيرهما من الأئمة عن جمع من الثقات؛ بعضهم مطولا وبعضهم مختصرا وهم:\n١ - يحيى بن سعيد. رواه البخاري (١٢٦٣)، والنسائي (١ / ٢٦٦)، وأحمد (٤٠٨ / ٦) .\n٢ - يزيد بن هارون. رواه مسلم (٣ / ٤٨) وأحمد أيضا.\n٣ - عبد الأعلى. أبو داود (٢١٤٤) .\n٤ - يعلى. ابن الجارود (٥٢٠) .\n٥ - الثوري. مصنف عبد الرزاق (٣ / ٤٠٢) .\n٦ - محمد بن جعفر. أحمد (٥ / ٨٤) .\n٧ - إسحاق بن يوسف الأزرق. أحمد (٦ / ٤٠٧) .\nقلت: فإذا نظرنا إلى اتفاق هؤلاء الثقات السبعة على روايتهم القصة عن هشام دون الزيادة؛ حملنا ذلك على تعصيب الخطأ بإبراهيم بن حبيب الذي تفرد بروايتها عنه دونهم، فتكون الزيادة شاذة؛ لمخالفة الثقة للثقات، ونزداد تأكدا من شذوذها إذا استحضرنا متابعة أيوب السختياني وغيره له في \" الصحيحين \" وغيرهما، ومتابعة محمد بن سيرين لأخته حفصة على ذلك أيضا عندهما، كل هؤلاء لم يذكروا تلك الزيادة، فهي شاذة يقينا، أخطأ بها إبراهيم بن حبيب على هشام.","vol":"12","page":753},{"text":"لكن يمكن أن يقال: ما دام أن إبراهيم لم يتكلم فيه أحد، بخلاف هشام؛ فقد عرفت مما سلف تكلم شعبة في حفظه (١)، فيمكن أن يكون الوهم منه. أي: أنه على الغالب كان يحدث بالقصة دون الزيادة، فتلقاها عنه كذلك أولئك الثقات السبعة، ومرة أخرى حدث بها مع الزيادة فتلقاها عنه بها إبراهيم بن حبيب. هذا محتمل؛ لكن النفس إلى الاحتمال الأول أميل. والله أعلم.\nوثمة احتمال ثالث: وهو أن الخطأ ليس من هشام ولا من إبراهيم؛ وإنما من الوسيط بينهما؛ فإن إبراهيم لم يذكروا له رواية عن هشام، وإنما عن أبيه فقط، وحديثه عنه مخرج في \" الصحيحة \" (٤٦٢)، وحكى الحافظ في \" التهذيب \" عن الخطيب أنه ذكر روايته عن مالك. فيحتمل أن يكون بين إبراهيم وهشام غير أبيه ومالك ممن لا يعرف، فيكون هو علة هذا الإسناد، فتكون الزيادة منكرة من أجله، ولا علاقة لإبراهيم وهشام بها. وهذا الاحتمال مبني على افتراض أنه لم يسقط من \" الفتح \" من الناسخ أو الطابع قول إبراهيم: \" عن أبيه \". ويبعده أن العيني نقله في \" العمدة \" (٨ / ٤٦) عن \" الفتح \" تلويحا لا تصريحا - كما هي عادته - كما نقلته أنا. والله أعلم.\nوجملة القول؛ أن هذه الزيادة لا تصح؛ لشذوذها أو نكارتها على التفصيل الذي سبق بيانه. والله ولي التوفيق.\nوالواجب من الناحية الفقهية الوقوف عند حديث عائشة المتقدم: أن النبي ﷺ كفن في ثلاثة أثواب. وعدم الزيادة على الثلاثة؛ اتباعا للسنة ومحافظة على المال. وما أحسن ما روى ابن أبي شيبة (٣ / ٢٥٩) بسند صحيح عن راشد بن\n(١) ثم رأيت الحافظ أورده في \" طبقات المدلسين \" الطبقة الثالثة، فهذه علة أخرى؛ فإنه قد عنعن هذه الزيادة.","vol":"12","page":754},{"text":"سعد قال: قال عمر:\n\" يكفن الرجل في ثلاثة أثواب، لا تعتدوا؛ إن الله لا يحب المعتدين \".\nوفي مثلها كفن أبو بكر الصديق ﵁. ومما لا شك فيه أن النساء في ذلك كالرجال؛ لأنه الأصل؛ كما يشعر بذلك قوله ﷺ:\n\" إنما النساء شقائق الرجال \". وهو حديث صحيح مخرج في \" المشكاة \" (٤٤١)، و\" صحيح أبي داود \" (٢٣٤) وغيرهما.\nونحو قول عمر ﵁ قول صديق حسن خان في \" الروضة الندية \" (١٦٥ / ١):\n\" ليس تكثير الأكفان والمغالاة في أثمانها بمحمود؛ فإنه لولا ورود الشرع به لكان من إضاعة المال؛ لأنه لا ينتفع به الميت، ولا يعود نفعه على الحي، ورحم الله أبا بكر الصديق حيث قال: \" إن الحي أحق بالجديد \" لما قيل له عند تعيينه لثوب من أثوابه في كفنه: (إن هذا خلق!) \".\nوهذا أخرجه البخاري وغيره في قصة وفاة أبي بكر ﵁، وهو مخرج\nفي \" الإرواء \" (٧٢١) .\n<span data-type=\"title\" id=toc-5866>٥٨٤٥ </span>- (يا أنس! إذا صليت؛ فضع بصرك حيث تسجد. قال: قلت: يا رسول الله! هذا شديد، وأخشى أن أنظر كذا وكذا؛ قال: نعم، في المكتوبة إذا يا أنس!) .\nضعيف جدا. أخرجه العقيلي في \" الضعفاء \" (٣ / ٤٢٧)، والبيهقي في\n\" السنن \" (٢ / ٢٨٤) من طريق الربيع بن بدر عن عنطوانة عن الحسن عن","vol":"12","page":755},{"text":"أنس بن مالك مرفوعا. وقال البيهقي:\n\" رواه جماعة عن الربيع بن بدر عن عنطوانة، والربيع بن بدر؛ ضعيف \".\nكذا قال! والربيع متروك؛ كما في \" التقريب \" وغيره، وأورده العقيلي في ترجمة (عنطوانة) وقال:\n\" مجهول بالنقل حديثه، غير محفوظ، روى عنه الربيع بن بدر، والربيع متروك، ولا يعرف إلا به \". وقال الذهبي في \" الميزان \":\n\" لا يدرى من هذا؛ تفرد عنه عليلة بن بدر؛ واه \". وأقره الحافظ في \" اللسان \"، وأفاد أن (عليلة) هو الربيع بن بدر.\nوفاتهما أن ابن حبان ذكر (عنطوانة) في \" الثقات \" (٧ / ٣٠٦) من رواية الربيع بن بدر عنه، وهذا من تساهل ابن حبان المعروف!\nكما فاتهما أن ابن أبي حاتم ذكر في \" الجرح \" لعنطوانة راويأ آخر عنه، وهو عبيد بن عقيل. والله أعلم.\n<span data-type=\"title\" id=toc-5867>٥٨٤٦ </span>- (يا أنس! . . صل صلاة الضحى؛ فإنها صلاة الأوابين قبلك، وارحم الصغير، ووقر الكبير؛ تكن! من رفقائي يوم القيامة) .\nضعيف جدآ. أخرجه ابن عدي في \" الكامل \" (٥ / ٢٠١٩)، وابن حبان\nفي \" الضعفاء \" (٢ / ١٩٢)، وابن عساكر في \" تاريخ دمشق \" (٣ / ٧٩ / ١ - ٢) من طريق عوبد (ويقال: عويد) ابن أبي عمران الجوني عن أبيه: قال لنا أنس:","vol":"12","page":756},{"text":"أوصاني النبي ﷺ فقال:. . . فذكره بتمامه. وقد حذفت منه ما قبل المذكور؛ لأني أخشى أن يكون له شواهد.\nوهذا إسناد ضعيف جدا؛ آفته (عوبد) هذا، وقد اختلفوا في ضبطه على أقوال مذكورة في \" تيسير الانتفاع \"، والمهم هنا أنه متفق على ضعفه؛ بل قال البخاري وأبو حاتم:\n\" منكر الحديث \". وقال النسائي في \" الضعفاء \" (٢٩٩ / ٤٤١):\n\" متروك الحديث \".\nوتناقض فيه ابن حبان، فأورده في \" الثقات \" (٨ / ٥٢٦) ! وأنكره عليه الحافظ في \" اللسان \"؛ لكن خفي عليه أنه أورده في \" الضعفاء \" أيضا وساق له هذا الحديث كما ترى، وقال فيه:\n\" كان ممن ينفرد عن أبيه بما ليس من حديثه؛ توهما، على قلة روايته، فبطل الاحتجاج بخبره \"! وقال ابن عدي:\n\" وعويد بين على حديثه الضعف \".\nواعلم أنه لم يوثقه أحد غير ما ذكرته عن ابن حبان، وأما ما جاء في التعليق على \" الكامل \" من قبل لجنة تحقيقه! من قولهم فيه:\n\" وقواه الجوزجاني \"!\nفهو مما يدل على جهلهم بهذا العلم وقلة فهمهم لأقوال أهله؛ فإن الجوزجاني\nإنما قال فيه:","vol":"12","page":757},{"text":"\" آية من الآيات \"! ذكره في \" الميزان \" بعد قوله:\n\" قال ابن معين: ليس بشيء. وقال البخاري: منكر الحديث \". ثم أتبعه\nبقوله:\n\" وقال النسائي: متروك الحديث \".\nفوقوع قوله المذكور بين هذه الأقوال الصريحة في التجريح، كيف يجوز تفسيره\nبأنه قواه؟ ! (لو كانوا يعلمون) ! ومراده واضح؛ وهو أنه آية في كثرة الخطأ، أو روايته للمنكرات، وريما يعني أنه آية في الكذب.\nومثل هذا الفهم من اللجنة يدل العاقل على مبلغ صدق ناشر الكتاب في تزيينه واجهة الكتاب بقوله:\n\" تحقيق وضبط ومراجعة لجنة من المتخصصين بإشراف الناشر \"! !\nوماذا يستطيع الباحثون أن يشهدوا في هذا الكلام، وهم يرون السطر الذي فوقه قد جاءت نسبة المؤلف فيه (الجرجاني) ! هكذا بفتح الجيم؟ ! والله المستعان على المتاجرين بالعلم في هذا الزمان.\nهذا؛ وقد كنت خرجت فقرة صلاة الضحى من الحديث من طرق أخرى عن أنس فيما تقدم برقم (٣٧٧٣)، وحققت هناك ثبوت وصيته ﷺ بصلاة الضحى دون الأمر بها، وصحة كونها صلاة الأوابين، فراجعه.\n(تنبيه): عزا الحديث السيوطي في \" الجامع الكبير \" لابن عدي والبيهقي\nفي \" السنن \" برمزه له ب (هق) . وأظنه محرفا عن (هب)؛ فإني لم أره في \" السنن \".","vol":"12","page":758},{"text":"ثم رأيت العراقي في تخريج الحديث في \" المغني \" (٢ / ٢٠٢) يقول:\n\" أخرجه الخرائطي في \" مكارم الأخلاق \" + والبيهقي في \" الشعب \"، وإسناده ضعيف \".\nفتحققت من ظني المذكور وأن صواب الرمز (هب) .، والله أعلم.\n<span data-type=\"title\" id=toc-5868>٥٨٤٧ </span>- (من مات في بيت المقدس؛ فكأنما مات في السماء) .\nضعيف جدا. أخرجه البزار في \" مسنده \" (١ / ٣٨٤ / ٨١٠)، وابن عساكر في \" التاريخ \" (١٤ / ٨ - المصورة) من طريق يوسف بن عطية الصفار عن عيسى بن سنان عن الضحاك بن عبد الرحمن بن عرزب عن أبي هريرة مرفوعأ. وقال البزار:\n\" لا نعلمه إلا بهذا الإسناد عن أبي هريرة، ويوسف؛ ليس بالحافظ، وهو قديم، بصري، روى عن الحسن وابن سيرين \".\nقلت: وهو متروك عند النسائي وغيره؛ بهما تقدم تحت الحديث (٧٠٠)، وكذا قال الحافظ في \" التقريب \".\nوعيسى بن سنان؛ لين الحديث، وقد وثق.\nوالحديث؛ عزاه السيوطي في \" الجامع الكبير \" للبزار فقط، وسكت عليه كغالب عادته! وعزاه للديلمي عن أبي هريرة أيضا بلفظ:\n\" من مات ببيت المقدس وما حولها باثني عثر ميلا؛ كان بمنزلة من قبض في السماء \".","vol":"12","page":759},{"text":"وسكت عنه أيضا! وهو أنكر من الأول. والله أعلم.\n<span data-type=\"title\" id=toc-5869>٥٨٤٨ </span>- (إن الله استقبل بي الشام، وولى ظهري اليمن، ثم قال\nلي: يا محمد! إني قد جعلت لك ما تجاهك غنيمة ورزقا، وما خلف ظهرك مددا. ولا يزال الله يزيد - أو قال: يعز - الإسلام وأهله، وينقص الشرك وأهله، حتى يسير الركب بين كذا - يعني: البحرين - لا يخشى\nإلا جورا، وليبلغن هذا الأمر مبلغ الليل) .\nضعيف. رواه الطبراني في \" الكبير \" (٨ / ١٧٠ / ٧٦٤٢) و\" مسند الشاميين \" (ص ١٦٨) من طريق عبد الله بن هانئ بن عبد الرحمن بن أبي عبلة، وأبو نعيم (٦ / ١٠٧ - ١٠٨)، وابن عساكر في \" تاريخ دمشق \" (١ / ٣٧٧ - ٣٧٨ ط) من طريق أبي عمير النحاس (وهو عيسى بن محمد بن إسحاق) عن ضمرة عن السيباني عن عمرو بن عبد الله الحضرمي عن أبي أمامة مرفوعأ. وقال أبو نعيم:\n\" غريب من حديث السيباني، تفرد به عنه ضمرة بن ربيعة \".\nقلت: وهو ثقة، وكذا السيباني - وهو بفتح المهملة -، ووقع في \" الحلية \"\nو\" التاريخ \" في مواطن عدة: (الشيباني)؛ بالمعجمة! وهو تصحيف، واسمه يحيى بن أبي عمرو.\nوأما الحضرمي هذا؛ فوثقه العجلي وابن حبان؛ لكن قال الذهبي:\n\" ما علمت روى عنه سوى يحيى \".\nوأعله الهيثمي (١٠ / ٦٠) بابن هانئ؛ وقد تابعه أبو عمير؛ وهو ثقة، فلا","vol":"12","page":760},{"text":"ضير، وإنما العلة من الحضرمي؛ فإنه في عداد المجهولين، كما يشير إلى ذلك قول الذهبي المذكور آنفأ، وهو في \" الميزان \" (٣ / ٢٧٠)، وأقره الحافظ في \" التهذيب \"؛ بل قال الذهبي في الصفحة التي تلي الصفحة المشار إليها:\n\" لا يعرف \". كما أشار إلى تضعيف توثيقه في \" الكاشف \" بقوله:\n\" وثق \". ولذلك؛ لم يوثقه الحافظ في \" التقريب \"؛ بل قال فيه:\n\" مقبول \".\nيعني: عند المتابعة، وإلا؛ فلين الحديث؛ وقد كنت منذ أكثر من ثلاثين سنة أوردت هذا الحديث في \" سلسلة الأحاديث الصحيحة \" برقم (٣٥)؛ اغترارا بتوثيق ابن حبان والعجلي، ولم أكن يومئذ - كغيري إلا من شاء الله - عرفت تساهل ابن حبان وكذا العجلي في التوثيق، والآن وقد تبين لي تساهلهما في توثيق المجهولين، فقد رجعت عن تصحيح حديثه، وأودعته في هذه \" السلسلة الضعيفة \".\nوبهذه المناسبة أقول: بعد طبع كتاب \" التاريخ \" للحافظ يعقوب بن سفيان الفسوي ودراستي إياه تبين لي أنه يكاد أن يكون مثل المذكورين في التساهل؛ فقد مرت بي أمثلة عديدة على ذلك أذكر منها الان ما نحن في صدده؛ فقد ذكر إسنادا له (٢ / ٤٣٧) فقال عن السيباني يحيى بن أبي عمرو:\n\" شامي ثقة، ويروي يحيى عن عمرو بن عبد الله الحضرمي - شامي ثقة - عن\nأبي أمامة، ويروي السيباني عن أبي العجماء قال: قيل. . وأبو العجماء مجهول لا يدرى من هو؛ \".\nقلت: فتأمل كيف قال في الحضرمي: \" شامي ثقة \"! وهذا عين كلام","vol":"12","page":761},{"text":"العجلي في \" ثقاته \" (٣٦٥ / ١٢٧١) ! سوى أنه زاد: \". . . تابعي. . . \".\nوبين (أبا العجماء)؛ فقال بأنه مجهول، وكلاهما روى عنهما السيباني؟ !\nولا يعرفان إلا بهذه الرواية!\n(تنبيهات):\nالأول: أن ابن عساكر أخرج الحديث من الطريقين المشار إليهما عن ضمرة، والطريق الأولى عنده من روايته بإسناده عن الطبراني: نا سلامة بن ناهض المقدسي: نا عبد الله بن هانئ عن أبي أمامة. . فسقط من الإسناد ثلاثة على التوالي ضمرة، والسيباني، والحضرمي! !\nوهذا من شؤم من يتولى تحقيق كتب الحديث من الأدباء الذين لا معرفة عندهم بهذا العلم الشريف؛ فإنه سقط مجسد مجسم يظهر بأدنى نظر لمن كان عنده علم بطبقات الرواة، فكيف يعقل أن يكون بين الطبراني المتوفى سنة (٣٦٠) وبين الصحابي واسطتان فقط؟ !\nويظهر أنه سقط قديم؛ فإنه كذلك في النسخة المصورة عن إحدى مخطوطتي الظاهرية (١ / ١٨١)، فالظاهر أنها كذلك أيضا.\nالثاني: علمت - مما سبق - قول الذهبي أنه لم يرو عن الحضرمي غير يحيى، وقد وقع في كتابه \" الكاشف \" أنه روى معه طائفة! فهذا خطأ من الناسخ أو الطابع، فلا تغتر به.\nالثالث: قوله: (أبي العجماء) في \" التاريخ \" وقع فيه (أبو العجفاء) في الموضعين! وهو خطأ فاحش لعله من الناسخ، وقد خفي ذلك على محققه","vol":"12","page":762},{"text":"الفاضل، فعلق عليه قوله: \" ترجمته في تهذيب التهذيب \" (١٢ / ١٦٥)، وإذا رجعنا إلى ترجمة أبي العجفاء التي في \" التهذيب \"؛ وجدناه قد وثقه ابن معين وغيره، وروى عنه جمع من الثقات ليس منهم السيباني الذي روى عن أبي العجماء! ولذلك؛ لم يذكر الحافظ قول الفسوي بجهالة أبي العجماء في ترجمة أبي العجفاء، فدل ذلك على خطأ النسخة وغفلة المعلق عنه، والمعصوم من عصمه الله ﷿.\nالرابع: علق الفاضل المشار إليه على قول الحافظ الفسوي المتقدم: \" عن أبي\nأمامة \"؛ فقال:\n\" إياس بن ثعلبة البلوي الأنصاري \"!\nوهذا خطأ أيضا؛ وإنما هو صدي بن عجلان، وهو بهذه الكنية أشهر من البلوي، وفي ترجمته ذكر الحديث عند الطبراني وغيره.\nقلت: ولشطره الثاني شواهد تقدم أحدها في \" الصحيحة \" (رقم ٣) .\nوالحديث؛ عزاه السيوطي في \" الجامع الكبير \" (١ / ١٤١ / ١) للطبراني في\n\" الكبير \" أيضا وابن عساكر.\n<span data-type=\"title\" id=toc-5870>٥٨٤٩ </span>- (لا تزال طائفة من أمتي على الدين ظاهرين، لعدوهم\nقاهرين، لا يضرهم من خالفهم؛ إلا ما أصابهم من لأواء؛ حتى يأتيهم\nأفز الذ وفم كذلك. قالوا: يا رسول الذ! وأين فم؛ قال: ببيت المقدس، وأكتاف بيت المقدس) .\nمنكر بهذا التمام. أخرجه أحمد (٥ / ٢٦٩): حدثني مهدي بن جعفر","vol":"12","page":763},{"text":"الرملي: ثنا ضمرة عن السيباني - واسمه يحيى بن أبي عمرو - عن عمرو بن عبد الله الحضرمي عن أبي أمامة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الحضرمي؛ كما تقدم بيانه تحت الحديث الذي قبله.\nومهدي بن جعفر الرملي، فيه كلام يسير، أشار إليه الحافظ بقوله في\n\" التقريب \":\n\" صدوق له أوهام \".\nلكن تابعه أبو عمير عيسى بن محمد بن إسحاق النحاس: ثنا ضمرة به؛ دون قوله: \" وأكناف بيت المقدس \".\nأخرجه الطبراني في \" المعجم الكبير \" (٨ / ١٧١ / ٧٦٤٣) . وقال الهيثمي بعد أن عزاه لأحمد والطبراني:\n\" ورجاله ثقات \".\nكذا قال! وعمدته توثيق ابن حبان للحضرمي! وقد سبق بيان ما فيه، فلا يشكلن عليك الأمر.\nواعلم أنني إنما أخرجت الحديث هنا لجهالة إسناده ونكارة الاستثناء الذي فيه، وإلا؛ فالشطر الأول صحيح بل متواتر، وقد رواه جمع كبير من الصحابة، وخرجت أحاديث بعضهم في \" الصحيحة \" تحت عنوان: (الطائفة المنصورة)؛ فانظر الأحاديث (١٩٥٥ - ١٩٦٢) .","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-5871>٥٨٥٠ </span>- (من ترك دينا فعلي؛ وعلى الولاة من بعدي من بيت مال المسلمين) .\nموضوع بهذ االتمام. أخرجه الطبراني في \" المعجم الكبير \" (٦ / ٢٩٤ /\n٦١٥٣) من طريق أبي الصباح عبد الغفور بن سعيد الأنصاري عن أبي هاشم الرماني عن زاذان عن سلمان قال:\nأمرنا نبي الله ﷺ أن نفدي سبايا المسلمين، ونعطي سائلهم، ثم قال:. . . فذكره.\nقلت: وهذا متن منكر، وإسناد موضوع؛ آفته أبو الصباح هذا؛ فإنه ممن يضع الحديث، وتقدم له بعض الأحاديث (٣٤٤، ٦٣١)، وقال الهيثمي في \" مجمع الزوا ئد \" (٥ / ٣٣٢):\n\" رواه الطبراني، وفيه عبد الغفور أبو الصباح؛ وهو متروك \".\nوأما نكارة متنه؛ فقد جاء الحديث عن جمع من الصحابة في \" الصحيحين \" وغيرهما دون قوله: \" وعلى الولاة. . \"، وهو مخرج في \" الإرواء \" (١٤١٦، ١٤٣٣، ١٥٥٥ / ٢)، و\" الجنائز \" (ص ٨٦)، وقد خرج بعضها الشوكاني في \" نيل الأوطار \" (٤ / ٢١ - الحلبية) ومنها حديث الترجمة، ولكنه سكت عليه ولم يبين درجته! فكان ذلك من دواعي إخراجه وبيان حاله، وكذلك سكت عنه السيوطي في \" الجامع الكبير \"، وما كان ينبغي لهما! وفي الأحاديث الصحيحة المشار إليها غنية عنه كما بينه الشوكاني نفسه.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-5872>٥٨٥١ </span>- (لولا أن جبريل نزل بالحجابة لبني طلحة؛ لجعلتها لك، وإن لك في السقاية أسوة حسنة) .\nضعيف. أخرجه الدارقطني في \" العلل \" (٢ / ١٥٠ - ١٥١) من طريق يحيى بن عثمان بن صالح قال: ثنا يحيى بن جناح: ثنا أبو بكر بن عياش عن عاصم عن زر عن ابن مسعود قال: قال النبي ﷺ للعباس:. . . فذكره.\nقلت: وهذا إسناد جيد؛ لولا أن يحيى بن جناح - وهو الرعيني - لم نجد له ترجمة فيما عندنا من المصادر، حتى ولا في \" ثقات ابن حبان \"، وهو مرجع هام لمعرفة كثير من المجهولين وغيرهم ممن لم يرد لهم ذكر في المصادر الأخرى.\nوقد خالفه عبيد بن صدقة؛ فقال: عن أبي بكر بن عياش عن عاصم عن زر\nعن عمر.\nوعبيد هذا؛ حاله كحال مخالفه الرعيني، ولذلك؛ قال الدارقطني بعد أن ذكر المخالفة:\n\" وكلاهما غير ثابت \".\nوقد روي شيء منه من مرسل الحسن البصري في تفسيرقوله تعالى: (أجعلتم سقاية الحاج. . .) الآية؛ قال:\nنزلت في علي وعباس وشيبة، تكلموا في ذلك، فقال العباس: ما أراني إلا تارك سقايتنا. فقال رسول الله ﷺ:\n\" أقيموا على سقايتكم؛ فإن لكم فيها خيرا» .","vol":"12","page":766},{"text":"أخرجه عبد الرزاق في \" التفسير \" (١ / ١٠٠) عن معمر عنه، وعزاه السيوطي في \" الدر المنثور \" (٣ / ٢١٩) لأبي الشيخ عن الحسن.\nولعل أصل هذا الحديث ما رواه البخاري في \" صحيحه \" (رقم ١٦٣٥) عن\nابن عباس:\nأن رسول الله ﷺ جاء إلى السقاية فاستسقى. فقال العباس: يا فضل! اذهب إلى أمك فأت رسول الله ﷺ بشراب من عندها. فقال: \" اسقني \". قال: يا رسول الله! إنهم يجعلون أيديهم فيه. قال:\n\" اسقني \". فشرب منه، ثم أتى زمزم وهم يسقون ويعملون فيها، فقال:\n\" اعملوا؛ فإنكم على عمل صالح (ثم قال:) لولا أن تغلبوا؛ لنزلت حتى أضع الحبل على هذه \" - يعني: عاتقه -، وأشار إلى عاتقه.\nواستدركه الحاكم (١ / ٤٧٥ - ٤٧٦) فوهم! كما نبه على ذلك الذهبي في\n\" تلخيصه \". وهو في حديث جابر الطويل في حجة النبي ﷺ الذي أخرجه مسلم وغيره، ورسالتي في ذلك معروفة مطبوعة.\n<span data-type=\"title\" id=toc-5873>٥٨٥١ / م </span>- (إذا بكى اليتيم؛ وقعت دموعه في كف الرحمن تعالى، فيقول: من أبكى هذا اليتيم الذي واريت والديه تحت الثرى؛ من أسكته؛ فله الجنة) .\nكذب. أخرجه الخطيب (١٣ / ٤٢) من طريق موسى بن عيسى البغدادي: حدثنا يزيد بن هارون عن حميد الطويل عن أنس بن مالك مرفوعا. وقال:","vol":"12","page":767},{"text":"\" هذا حديث منكر جدا، لم أكتبه إلا بهذا الإسناد، ورجاله كلهم ثقات معروفون؛ إلا موسى بن عيسى؛ فإنه مجهول، وحديثه عندنا غير مقبول \".\nوفي ترجمته أورد الذهبي هذا الحديث، وقال:\n\" خبر كذب. قال الخطيب: هو المتهم به \". وأقره الحافظ في \" اللسان \".\nومن قبلهما أورده ابن الجوزي في \" الموضوعات \" (٢ / ١٦٨ - ١٦٩) من طريق الخطيب، وأقره.\nوأما السيوطي؛ فتعقبه في \" اللآلي \" (٢ / ٨٤) بحديث لابن عمر، لو أنه صح إسناده لكان شاهدا قاصرا، فكيف وهو غير صحيح! ! وهاك البيان:\n<span data-type=\"title\" id=toc-5874>٥٨٥٢ </span>- (إن اليتيم إذا بكى؛ اهتز عرش الرحمن لبكائه، فيقول الله\n﷿ لملائكته: من أبكى عبدي، وأنا قبضت أباه وواريته في التراب؟ ! فيقولون: ربنا! لا علم لنا. فيقول الرب تعالى: اشهدوا: لمن أرضاه؛ أرضيه يوم القيامة) .\nمنكر جدا. أخرجه أبو نعيم في \" أخبار أصفهان \" (٢ / ٢٩٩): حدثنا أبو\nبكر محمد بن أحمد بن جعفر: ثنا عبد الله بن محمد بن عبد الكريم: ثنا أبو يوسف القلوسي: ثنا عموو بن سفيان القطعي: ثنا الحسن بن أبي جعفر عن علي بن زيد عن سعيد بن المسيب عن عمر بن الخطاب مرفوعا.\nقلت: وهذا متن منكر جدا، يشبه الذي قبله في النكارة مع ضعف إسناده الشديد. وفيه علل:","vol":"12","page":768},{"text":"الأولى: ضعف علي بن زيد - وهو ابن جدعان - واختلاطه. ووقع في\n\" اللآلي \" (٢ / ٨٤): \" علي بن أبي زيد \"! وهو خطأ مطبعي، وما أكثر الأخطاء فيه.\nالثانية: الحسن بن أبي جعفر - وهو الجفري -؛ قال البخاري وغيره:\n\" منكر الحديث \".\nوقد ساق له الذهبي أحاديث أنكرت عليه، قال في بعضها:\n\" إنها من بلاياه \"!\nالثالثة: عمرو بن سفيان القطعي؛ لم أجده إلا في \" ثقات ابن حبان \" (٨ /\n٤٨١):\n\" يروي عن الحسن بن أبي جعفر، روى عنه عقبة بن مكرم العمي والعراقيون \".\nفهو مجهول الحال. والله أعلم.\nالرابعة: محمد بن أحمد بن جعفر شيخ أبي نعيم، وفي ترجمته ساق الحديث - ونسبه (الغزال) -؛ ولم يذكر فيه جرحا ولا تعديلا، ولم أره عند غيره؛ فهو مجهول.\nوبقية رجاله ثقات معروفون.\nأما سعيد بن المسيب؛ فأشهر من نار على علم ثقة وعلما.\nوأما أبو يوسف القلوسي؛ فهو يعقوب بن إسحاق البصري؛ قال الخطيب في\n\" تاريخ بغداد \" (١٤ / ٢٨٥):","vol":"12","page":769},{"text":"\" وكان حافظا ثقة ضابطا. . . \".\nووضع في \" اللآلي \": (أبو يوسف الطوسي) !\nوأما عبد الله بن محمد بن عبد الكريم، شيخ شيخ أبي نعيم؛ فقد قال في ترجمته (٢ / ٧٦):\n\" هو أبو القاسم بن أخي أبي زرعة. . كثير الحديث صاحب أصول؛ ثقة \".\nوكذا في \" طبقات أبي الشيخ \" (٤٣٧ / ٦٣٠)، وكأنه أخذه منه.\nقلت: ومن هذا التحقيق؛ يتبين لك أن قول ابن عراق في \" تنزيه الشريعة \"\n(٢ / ١٣٦) بعد أن عزاه لأبي نعيم تبعا لأصله \" اللآلي \":\n\" قلت: في سنده من لم أقف لهم على ترجمة \".\nفيه غفلة ظاهرة عن العلة الأولى والثانية؛ لشهرة ابن جدعان والجفري، وتقصير في البحث عن بقية الرواة غير المشهورين منهم، وقد يسر الله لي الوقوف على ترجمتهم، وبيان أحوالهم، فله الحمد والمنة.\nوإذا عرفت ذلك! يظهر لك جليا خطأ السيوطي في استشهاده به للحديث الذي قبله وسكوته عليه، ودفاع ابن عراق عنه ردا على ابن الجوزي وقول الخطيب المتقدم ثمة بقوله:\n\" تعقب بأن هذا لا يقتضي الحكم على حديثه بالوضع \"!\nفإننا نقول: نعم؛ ولكن ذلك إذا كان المتن معروفا في الشرع مقبولا، وأما إذا كان منكرا تنفر منه العلماء الذين جرى حديث النبي ﷺ في عروقهم مجرى","vol":"12","page":770},{"text":"الدم؛ فهم يحكمون على الحديث في هذه الحالة بالوضع بعد أن يثبت لديهم نكارة إسناده أيضا، وعلم الجرح قسم كبير منه قائم على هذه الملاحظة؛ كما يتبين لمن تتبع ألفاظ النقاد للرواة، وبخاصة منهم ابن حبان في \" ضعفائه \"، ومن تبعهم من المحققين كالذهبي والعسقلاني وغيرهما، وانطلاقا من هذه الملاحظة حكم الخطيب على الحديث بأنه منكر جدا، والذهبي والعسقلاني بأنه كذب. وهذا من دقائق هذا العلم الشريف، فتنبه ولا تكن من الغافلين.\nومن ذلك؛ تعلم أنه لا ينفعه ولا يقويه قول ابن عراق في تمام كلامه المتقدم:\n\" وله شاهد من حديث [ابن] عمر \"!\nوذلك لسببين: الأول: أنه منكر مثله.\nوالآخر: أن شهادته قاصرة؛ لأن فيه: \" إذا بكى اليتيم اهتز عرش الرحمن \" وفي ذاك: \". . . وقعت دموعه في كف الرحمن \"! فهذا يدل على أنه مفتعل، وأن أحد رواته سرقه من الآخر، وغاير في اللفظ؛ تضليلا وسترا لسرقته! !\n<span data-type=\"title\" id=toc-5875>٥٨٥٣ </span>- (إنما للمرء ما طابت به نفس إمامه) \".\nضعيف جدآ. أخرجه الطبراني في \" المعجم الكبير \" (٤ / ٢٤ / ٣٥٣٣)\nو\" الأوسط \" (٢ / ١٢١ / ٦٨٨٣)، وابن عساكر في \" تاريخ دمشق \" (١٧ / ٤٢٢) من طرق عن هشام بن عمار: ثنا عمرو بن واقد: حدثني موسى بن يسار","vol":"12","page":771},{"text":"عن مكحول عن جنادة بن أبي أمية قال:\nنزلنا دابق وعلينا أبو عبيدة بن الجراح، فبلغ حبيب بن مسلمة أن ابن (الأصل: بنت) صاحب (قبرس) خرج يريد بطريق (أذربيجان) ومعه زمرد وياقوت ولؤلؤ وذهب وديباج، فخرج في خيل فقتله، وجاء بما معه، فأراد أبو عبيدة أن يخمسه، فقال حبيب: لا تحرمني رزقا رزقنيه الله؛ فإن رسول الله ﷺ جعل السلب للقاتل، فقال معاذ: [مهلا] يا حبيب! إني سمعت رسول الله ﷺ يقول:. . . فذكره. وقال الطبراني: \" لا يروى عن معاذ وحبيب إلا بهذا الإسناد، تفرد به عمرو بن واقد \".\nقلت: وهو ضعيف جدا؛ قال في \" مجمع الزوائد \" (٥ / ٣٣١): \" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه عمرو بن واقد، وهو متروك \". وقال البخاري:\n\" منكر الحديث \".\nوكذبه بعضهم. ولذا؛ قال الذهبي في آخر ترجمته من \" الميزان \":\n\" هالك \".\nقلت: والمستنكر من الحديث قول معاذ لحبيب: \" مهلا. . . \" إلخ.\nفإن حديث حبيب صحيح؛ له شاهد من حديث عوف بن مالك في مسلم وغيره، وفيه قصة تشبه قصة حبيب مع ابن صاحب قبرس، وهو مخرج في \" الإرواء \" (١٢٢٣) .","vol":"12","page":772},{"text":"<span data-type=\"title\" id=toc-5876>٥٨٥٤ </span>- (كان يحب التيمن ما استطاع في شأنه كله: في طهوره، وترجله!، ونعله!، [وسواكه])\nشاذ بهذه الزيادة. أخرجه أبو داود في \" سننه \" (٤١٤٠): حدثنا حفص\nابن عمر ومسلم بن إبراهيم قالا: حدثنا شعبة عن الأشعث بن سليم عن أبيه عن مسروق عن عائشة قالت:. . . فذكره إلى قوله: \" ونعله \". وقال عقبه:\n\" قال مسلم: وسواكه. ولم يذكر: في شأنه كله \".\nقلت: مسلم بن إبراهيم هذا هو الفراهيدي؛ وهو ثقة حافظ من رجال الشيخين، فلو أنه كان المخالف له حفص بن عمر هذا فقط؛ لحكمنا على هذه الزيادة بالصحة؛ لأنها زيادة من ثقة، وهي مقبولة؛ غير أنه قد خالفه جماعة آخرون من الثقات رووه جميعا عن شعبة به؛ كما رواه حفص دون الزيادة:\nأخرجه الشيخان وأبو عوانة (١ / ٢٢٢)، وابن خزيمة (١ / ٩١ / ١٧٩) في\n\" صحاحهم \"، وهو مخرج في \" الإرواء \" (١ / ١٣١ / ٩٣) .\nقلت: فهي زيادة شاذة لا تصح؛ لمخالفة الثقة من هو أكثر عددا منه، وكلهم ثقات، ولعله لذلك تجنبها أصحاب \" الصحاح \".\nوإن مما يؤكد شذوذها أن جماعة آخرين من الثقات قد تابعوا شعبة على رواية الحديث دون الزيادة، ولا بأس من ذكر من تيسر لي الوقوف عليه.\n١ - أبو الأحوص عن الأشعث به. أخرجه مسلم (١ / ١٥٧ - ١٥٨)، والترمذي (رقم ٦٠٨)، وابن ماجه (٤٠١) وقال الترمذي:\n\" حديث حسن صحيح \".","vol":"12","page":773},{"text":"٢ - محمد بن بشر عنه نحوه. أخرجه النسائي (٥٠٥٩) .\n٣ - إسراثيل عنه به. أخرجه ابن حبان في \" صحيحه \" (٥٤٣٢ - الإحسان) .\n٤ - مليح والد وكيع عنه. أخرجه أحمد (٦ / ٢١٠) .\nقلت: وبهذا التخريج والتحقيق نتأكد من شذوذ هذه الزيادة وضعفها.\nولقد كان من البواعث على تحرير الكلام فيها أنني رأيت الحافظ ابن حجر في\n\" الفتح \" (١ / ٢٦٩) والعيني في \" العمدة \" (٣ / ٣١) قد ذكراها في شرح الحديث من رواية أبي داود ساكتين عليها، موهمين بذلك ثبوتها. فاقتضى التحقيق والتنبيه.\n<span data-type=\"title\" id=toc-5877>٥٨٥٥ </span>- (كان إذا صلى العشاء؛ ركع أربع ركعات، وأوتر بسجدة، ثم نام حتى يصلي بعد صلاته بالليل) .\nضعيف. أخرجه أحمد (٦ / ٤)، والبزار (١ / ٣٥٢ / ٧٣٢) من طريق نافع بن ثابت عن عبد الله بن الزبير قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال البخاري؛ غير نافع هذا، وقد ذكره ابن حبان في \" ثقات التابعين \" (٥ / ٤٧١)، وقال:\n\" يروي عن ابن الزبير، وعنه ابن المبارك وابن أبي الموالي \".\nوما أرى إلا أنه وهم في قوله: \" يروي عن ابن الزبير \"؛ لأنه يوهم أنه سمع منه! ولذلك؛ أورده في (التابعين)، وليس منهم. كيف وقد قال ابن أبي حاتم (١ / ٤ / ٤٥٧):","vol":"12","page":774},{"text":"\" مات بالمدينة سنة (١٥٥) وهو ابن (٧٣) \".\nوهذا معناه أنه ولد سنة (٨٢) أي: بعد وفاة عبد الله بن الزبير بتسع سنين؛ فإنه قتل سنة (٧٣) . ولذلك؛ لم يذكر له ابن أبي حاتم - وكذا البخاري قبله - رواية إلا عن بعض التابعين، منهم أبوه ثابت، فإن كان هو الواسطة بينه وبين جده عبد الله بن الزبير، فهو مجهول لا يعرف؛ كما يؤخذ من تفرد إسحاق بن عبد الله العامري والد عباد يالرواية عنه؛ كما في \" التاريخ \" وغيره كابن حبان؛ فإنه أورده في \" الثقات \" (٤ / ٩٠) على قاعدته في توثيق المجهولين. وسكت عنه ابن أبي حاتم. وإن لم يكن هو الواسطة بين ابنه نافع وأبيه عبد الله بن الزبير؛ فهو منقطع كما سبق. وبه أعله الهيثمي في \" مجمع الزوائد \" (٢ / ٢٧٢)؛ فقال:\n\" رواه أحمد والطبراني في \" الكبير \". وفيه نافع بن ثابت، وثابت: هو ابن عبد الله بن الزبير؛ ذكره ابن حبان في \" الثقات \"، ولم يسمع نافع من جده عبد الله بن الزبير ولم يدركه، وإنما روى عن أبيه ثابت \".\nقلت: والحديث عندي منكر \" لأن قوله: \" حتى يصلي بعد صلاته بالليل \"؛ يشعر أنه كان يصلي صلاته المعهودة؛ أي: غير الركعتين اللتين كان يصليهما بعد الوتر، وهذا غير معروف في الأحاديث الصحيحة. والله أعلم.\n<span data-type=\"title\" id=toc-5878>٥٨٥٦ </span>- (من قرأ في ليلة: (فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولا يشرك بعبادة ربه أحدا؛ كان له نور من (عدن أبين) إلى\nمكة حشوة الملائكة) .\nمنكر. أخرجه البزار في \" مسنده \" (٤ / ٢٥ / ٣١٠٨ - الكشف) من طريق النضر بن شميل: ثنا أبو قرة عن سعيد بن المسيب عن عمر بن الخطاب","vol":"12","page":775},{"text":"مرفوعا. وقال:\n\" لا نعلمه مرفوعا إلا عن عمر بهذا الإسناد \".\nقلت: وهو منكر ضعيف؛ أبو قرة - وهو الأسدي الصيداوي -؛ قال الذهبي في\n\" الميزان \":\n\" مجهول، تفرد عنه النضر بن شميل \". وكذا في \" التقريب \"، وقال في\n\" التهذيب \":\n\" وأخرج ابن خزيمة حديثه في \" صحيحه \" وقال: لا أعرفه بعدالة ولا وجرح \".\nوبه أعله الهيثمي في \" المجمع \" (١٠ / ١٢٦) .\n<span data-type=\"title\" id=toc-5879>٥٨٥٧ </span>- (من صلى علي في يوم جمعة وليلة جمعة مئة من الصلاة، قضى الله له مئة حاجة: سبعين من حوائج الآخرة، وثلاثين\nمن حوائج الدنيا، ووكل الله ﷿ بذلك ملكا يدخله على قبري كما يدخل عليكم الهدايا؛ إن علمي بعد موتي كعلمي في حياتي) .\nموضوع. أخرجه الأصبهاني في \" الترغيب \" (٢ / ٦٨٤ / ١٦٤٧)، والديلمي في \" مسند الفردوس \" - كما في \" الجامع الكبير \" - من طريق إبراهيم ابن محمد بن إسحاق البصري قال: حدثتنا حكامة بنت عثمان بن دينار [عن أبيها عثمان بن دينار] عن أخيه مالك بن دينار عن أنس بن مالك ﵁ مرفوعا.\nقلت: وهذا إسناد باطل لا أصل له؛ فقد قال العقيلي في ترجمة عثمان بن","vol":"12","page":776},{"text":"دينار هذا من \" ضعفائه \" (٣ / ٢٠٠):\n\" تروي عنه حكامة ابنته أحاديث بواطيل ليس لها أصل \".\nثم ساق له حديثا قال عقبه:\n\" أحاديث حكامة تشبه حديث القصاص؛ ليس لها أصول \".\nوتقدم الحديث المشار إليه برقم (٥٨٢٦)، وأن الذهبي قال فيه:\n\" خبر كذب \".\nوأقره الحافظ كما تقدم.\nوإبراهيم بن محمد بن إسحاق البصري؛ لم أجد له ترجمة. وقد خالفه محمد بن إسماعيل بن سالم الصائغ؛ فقال: حدثتنا حكامة بنت عثمان بن دينار به؛ إلا أنه لم يذكر الجملة الأخيرة منه:\n\" إن علمي بعد موتي. . . \" إلخ، وقال مكانها:\n\". . . يخبرني من صلى علي باسمه ونسبه إلى عشيرته، فأثبته عندي في صحيفة بيضاء \".\nأخرجه البيهقي في رسالته \" حياة الأنبياء \" (ص ١٠) .\nوالصائغ هذا؛ صدوق؛ كما في \" التقريب \"، فروايته أرجح؛ لكن فوقه ما عرفت من الآفة، فالحديث غير صحيح بروايتيه.\n(تنبيه هام): لقد تكشفت لي وأنا أتابع البحث في هذا الحديث أوهام وقعت","vol":"12","page":777},{"text":"لبعض العلماء، فلا بد من ذكرها إتماما للفائدة:\n١ - لقد ألان القول في إسناده الحافظ السخاوي في \" القول البديع \" (ص\n١١٨)؛ فاقتصر على تضعيف إسناده، وهو شر من ذلك كما رأيت، أقول هذا وأنا أعلم أن مطلق التضعيف لا ينافي الضعف الشديد بل الموضوع؛ لأنهما من أقسام الضعيف كما هو معلوم من علم المصطلح، ولكني لا أحب هذا الإطلاق؛ لما فيه من الإيهام بخلاف واقع إسناده عند من لا يعلم، ومن استغلال أهل الأهواء والبدع إياه.\n٢ - وأسوأ منه ما فعله السيوطي في \" مختصر القول البديع \" (ص ٩)، فإنه\nلم يذكر فيه تضعيف السخاوي لإسناده، فأوهم سلامته منه! وكذلك سكت عنه في رسالته: \" إنباء الأذكياء بحياة الأنبياء \" (٢ / ٣٢٨ - الحاوي للفتاوي) !\n٣ - جزم الشيخ عبد الله الغماري به في بعض رسائله، وإيهامه قراءه صحته\nحين استدل به على أن حياته ﷺ في قبره كحياته في الدنيا قبل وفاته. فقال في \" مصباح الزجاجة \" (ص ٣٨):\n\" الثاني: الأحاديث التي تدل على عرض أعمال أمته عليه، وأن علمه بعد انتقاله كعلمه في الدنيا. وهي مبسوطة في محلها من كتب الحديث والفضائل النبوية. وانظر كتابنا (نهاية الآمال في صحة حديث عرض الأعمال) !\nفأقول:\nأولا: حديث عرض الأعمال؛ ضعيف لا يصح؛ كما كنت بينت ذلك في المجلد الثاني من هذه \" السلسلة \" (رقم ٩٧٥)، وزدته بيانا في رسالتي التي أوشكت على الانتهاء منها: \" غاية الآمال في بيان ضعف حديث عرض","vol":"12","page":778},{"text":"الأعمال، والرد على الغماري في تصحيحه إياه بصحيح المقال \".\nثانيا: لم يتعرض لحديث الترجمة بذكر في \" نهايته \"! فذلك من أوهامه أو تدليسه، وإنما ذكره في كتابه: \" الرد المحكم المتين \" (ص ٢٤٦) ساكتا عن بيان حال إسناده؛ تمويها على قرائه، وكتمانا للعلم، واتباعا لهواه! ثالثا وأخيرا: كلامه يوهم أن جملة العلم وردت في أحاديث! وليس كذلك؛\nفإنها لم ترد إلا في هذا الحديث الباطل، ولكن أهل الأهواء والبدع يتعلقون ولو بخيوط القمر! والله إلمستعان.\n<span data-type=\"title\" id=toc-5880>٥٨٥٨ </span>- (كان إذا صلى في الحجر، قام عمر بن الخطاب على رأسه بالسيف حتى يصلي)\nضعيف. أخرجه الدارقطني في \" العلل \" (٢ / ٢٣٢) من طريق علان بن المغيرة: ثنا نعيم بن حماد: ثنا حرمي بن عمارة عن شعبة عن محمد بن إبراهيم الهاشمي عن إدريس الأودي عن أبيه عن عمر بن الخطاب مرفوعا.\nقلت: وهذا إسناد ضعيف مظلم؛ أبو إدريس الأودي - واسمه يزيد بن عبد الرحمن -، مجهول، يقول الحافظ فيه:\n\" مقبول \".\nومحمد بن إبراهيم الهاشمي؛ لا يعرف؛ كما قال الذهبي تبعا لأبي حاتم.\nونعيم بن حماد؛ ضعبف مع إمامته في السنة، لكنه قد توبع كما يأتي.\nوعلان بن المغيرة؛ لم نجد له ترجمة فيما عندنا من المصادر، وقد خولف؛ فقد","vol":"12","page":779},{"text":"أخرجه الدارقطني والخطيب في \" موضح الأوهام \" (١ / ١٠ - ١١) من طريقين عن نعيم بن حماد به مرسلا؛ لم يذكر عمر بن الخطاب. قال الدارقطني:\n\" وهو أشبه بالصواب \".\nقلت: ويؤيده متابعة أبي زيد عمر بن شبة في \" تاريخ المدينة \" (١ / ٣٠٠)\nقال: حدثنا حرمي بن عمارة به مرسلا.\nفالحديث ضعيف مرسلا وموصولا.\n<span data-type=\"title\" id=toc-5881>٥٨٥٩ </span>- (لبث عيسى ابن مريم في قومه أربعين سنة) .\nضعيف. أخرجه البخاري في \" التاريخ الكبير \" (٤ / ٢ / ١٤٥) من طريق نوح بن قيس: نا الوليد عن ابن امرأة زيد بن أرقم عن زيد بن أرقم عن النبي\nﷺ.\nقلت: وهذا إسناد ضعيف؛ لجهالة ابن امرأة زيد بن أرقم.\nوالوليد: هو ابن صالح، وفي ترجمته أورده البخاري، ولم يذكر فيه جرحا ولا تعديلا. وكذلك ترجمه ابن أبي حاتم، فهو مجهول، وإن وثقه ابن حبان (٥ / ٤٩١ و٧ / ٥٥١) .\nوقد وجدت له شاهدا؛ ولكنه مرسل:\nأخرجه أبو يعلى في \" مسنده \" (٤ / ١٥٩٣)، ومن طريقه ابن عساكر في\n\" تاريخ دمشق \" (١٤ / ٨٨): حدثنا الحسين بن الأسود: نا عمرو بن محمد العنقري: نا ابن عيينة عن عمرو بن دينار عن يحيى بن جعدة قال: قالت فاطمة","vol":"12","page":780},{"text":"بنت النبي ﷺ: قال لي رسول الله ﷺ:. . . فذكره. وقال الهيثمي (٨ / ٢٠٦):\n\" رواه أبو يعلى عن الحسين بن علي بن الأسود؛ ضعفه الأزدي، ووثقه ابن حبان، ويحيى بن جعدة؛ لم يدرك فاطمة \".\nقلت: هذه هي العلة: الانقطاع؛ فإن ابن الأسود قد توبع: عند ابن عساكر\nمن رواية محمد بن عمار المكي: حدثنا سفيان به.\nلكن محمد بن عمار المكي إن لم يكن محمد بن عمار بن حفص بن عمر بن سعد القرظ المدني الثقة؛ فلم أعرفه. وقد رواه ابن عساكر من طريق الأعمش عن إبراهيم قال:. . . فذكره موقوفا على إبراهيم - وهو ابن يزيد النخعي -.\nولعله أصح؛ فقد صح أن هذه المدة يمكثها عيسى ﵇ بعد نزوله إلى الأرض:\nفروى الطبراني في \" الأوسط \" (٢ / ٣٤ / ٥٥٩٥ - بترقيمي)، وابن عساكر (١٤ / ١٠٥) من طريقين عن عقبة بن مكرم: حدثنا يونس بن بكير: حدثنا هشام بن عروة عن أبي الزناد عن الأعرج عن أبي هريرة أن النبي ﷺ قال:\n\" ينزل عيسى ابن مريم، فيمكث في الناس أربعين سنة \".\nوهذا إسناد جيد، وله إسناد آخر صحيح في أثناء حديث لأبي هريرة في صفة عيسى ﵇ ونزوله، وقتله الدجال. رواه أبو داود وغيره، وهو مخرج في \" الصحيحة \" (٢١٨٢) .\nوله شاهد من حديث عائشة نحوه. أخرجه ابن عساكر (١٤ / ٩٤ - ٩٥) .","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-5882>٥٨٦٠ </span>- (صدقت؛ فو الله! ما فهمت منها إلا الذي فهمت) .\nلا أعرف له أصلا بهذا التمام. وقد أورده هكذا بعض الكاتبين المعاصرين\nفي رسالة له دون عزو كما هي عادته! وإنما وجدته بلفظ:\n\" صدقت \". فقط؛ ومع ذلك فإنه لا يصح إسناده؛ لأنه من رواية هارون بن عنترة عن أبيه قال:\nلما نزلت: (اليوم أكملت لكم دينكم)، وذلك يوم الحج الأكبر؛ بكى عمر، فقال له النبي ﷺ: ما يبكيك؛ قال: أبكاني أنا كنا في زيادة من ديننا، فأما إذ كمل؛ فإنه لم يكمل شيءإلا نقص. فقال:\n\" صدقت \".\nأخرجه ابن جرير الطبري في \" تفسيره \" (٦ / ٥٢) من طريقين عن هارون به.\nورجاله ثقات، غير هارون بن عنترة؛ فوثقه الجمهور، وقال الحافظ:\n\" لا بأس به \".\nوأبوه عنترة، قال الحافظ:\n\" ثقة من الثانية، وهم من زعما أن له صحبة \".\nقلت: فعلة الحديث الإرسال، وفيه نكارة؛ لتفرده بهذا السياق دون سائر الأحاديث الصحيحة، وبعضها في \" الصحيحين \"، وأنكر ما فيه قوله: \" وذلك يوم الحج الأكبر \"؛ فإن يوم الحج الأكبر هو يوم النحر؛ كما جاء في حديث ابن عمر ﵁، وهو مخرج في \" صحيح أبي داود \" (١٧٠٠)، وله شواهد","vol":"12","page":782},{"text":"مذكورة هناك. والآية المذكورة إنما نزلت يوم عرفة؛ كما في \" الصحيحين \" وغيرهما، وكأنه لما تقدم من التحقيق أشار القرطبي في \" جامعه \" (٦ / ٦١) إلى ضعف الحديث.\nومن ذلك؛ تعلم خطأ الشيخ الصابوني في إيراده لهذا الحديث في \" مختصر\nابن كثير \" وقد زعم في مقدمته أنه لا يذكر فيه إلا الأحاديث الصحيحة! وأنى له ذلك! فإن فاقد الشيء لا يعطيه! وقد قدمنا له من هذا النوع أمثلة كثيرة، هداه الله، وعرفه بحقيقة ما عنده من العلم!\n<span data-type=\"title\" id=toc-5883>٥٨٦١ </span>- (اقرأوا على موتاكم (يس» .\nضعيف. رواه أبو داود (٣١٢١)، وابن ماجه (١٤٤٨)، والحاكم (١ / ٥٦٥)، وأحمد (٥ / ٢٧)، وعبد الغني المقدسي في \" السنن \" (٩٩ / ١ - ٢، ١٠٥ / ١) عن سليمان التيمي عن أبي عثمان - وليس بالنهدي - عن أبيه عن معقل بن يسار مرفوعا. وقال المقدسي:\n\" وهو حديث حسن غريب \".\nقلت: كلا؛ فإن أبا عثمان هذا مجهول: كما قال ابن المديني، وكذا أبوه؛ فإنه\nلا يعرف. ثم إن في إسناده اضطرابا، كما كنت بينته في \" الإرواء \" (٦٨٨)، فأنى للحديث الحسن؟ !\nورواه أحمد (٥ / ٢٦) مطولا من رواية معتمر عن أبيه عن رجل عن أبيه عن معقل بن يسار مرفوعا بلفظ:\n\" البقرة سنام القرآن وذروته، ونزل مع كل آية منها ثمانون ملكا، واستخرجت","vol":"12","page":783},{"text":"(الله لا إله إلا هو الحي القيوم) من تحت العرش، فوصلت بها - أو فوصلت بسورة البقرة -، و(يس) قلب القرآن، لا يقرؤها رجل يريد الله ﵎ والدار الآخرة إلا غفر له، واقرأوها على موتاكم \".\nومن هذا الوجه أخرجه النسائي في \" عمل اليوم والليلة \" (١٠٧٥) مختصرا. (تنبيه): وأما قول الدكتور فاروق حمادة في تعليقه على \" عمل اليوم والليلة \":\n\" وفي فضل (يس) أحاديث لا تخلو من صحيح) !\nفهو مردود عليه، وليس هو من أهل الاستقراء والاستقصاء في هذا العلم، فلا يقبل قوله إلا بالحجة والدليل، ولا سيما وهناك قول الإمام الدارقطني:\n\" ولا يصح في الباب شيء \".\nكما كنت نقلته في المصدر السابق، فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-5884>٥٨٦٢ </span>- (أقروا الطير على مكناتها) .\nضعيف (*) . أخرجه أحمد (٦ / ٣٨١)، والحميدي (٣٤٧) قالا: ثنا سفيان: ثنا عبيد الله بن أبي يزيد عن أبيه عن سباع بن ثابت: سمعت أم كرز الكعبية تحدث عن النبي ﷺ، قالت: سمعت النبي ﷺ يقول:. . . فذكره. وأخرجه أبو داود (٢٨٣٥)، والرامهرمزي (ص ٢٥٨ - ٢٥٩)، وابن حبان\n_________\n(*) صحح الشيخ الألباني - ﵀ - هذا الحديث في \" صحيح الجامع، (٧٧ ١١)، و\" صحيح سنن أبي داود \"، و\" الإرواء \" (٤ / ٣٩١) . والتخريج هنا متأخر عن تخريجه هناك - كما يظهر من خلال خط االشيخ -، أضف إلى هذا: أن كلامه هنا فيه زيادة بيان وتحقيق؛ مما يرجح أن التضعيف هو الصواب. . (الناشر) .","vol":"12","page":784},{"text":"في \" صحيحه \" (٦٠٩٣ - الإحسان) من طرق أخرى، والحاكم (٤ / ٢٣٧) - من طريق الحميدي - عن سفيان به. وقال الحاكم:\n\" صحيح الإسناد \". وفي \" التلخيص \":\n(د، س) ! فلم يصنع شيئا! فقد قال في ترجمة سباع بن ثابت هذا:\n\" لا يكاد يعرف، تفرد به عبيد الله بن أبي يزيد المكي. وله علة؛ فرواه ابن عيينة عن عبيد الله عن أبيه عن سباع عنها، فقيل: وهم ابن عيينة. وقال ابن جريج: عن عبيد الله عن سباع عن محمد بن ثابت عنها في شطر من الحديث في العقيقة، صححه الترمذتي. وقال حماد بن زيد: عن عبيد الله عن سباع عنها. والصحيح عن ابن جريج، بحذف محمد بن ثابت \".\nوحديث العقيقة مخرج في \" الإرواء \" (٤ / ٣٩١) .\nوبالجملة؛ فالحديث فيه علتان. الاضطراب، والجهالة.\nأما الاضطراب فكما تقدم عن الذهبي. وخلاصته. أنه من رواية عبيد الله بن أبي يزيد، فمنهم من يرويه عنه عن سباع عن أم كرز، ومنهم من يدخل بين عبيد الله وسباع أبا يزيد والد عبيد - الله، ود: ومنهم من يدخل بين سباع وأم كرز محمد ابن ثابت - وهو ابن سباع -.\nفإن كان المحفوظ الأول؛ فالعلة جهالة سباع: وإن كان المحفوظ الثاني؛ كان فيه\nعلة ثانية، وهي جهالة أبي يزيد، فإنه لم يوثقه غير ابن حبان (٧ / ٦٥٧) . وإن كان المحفوظ الوجه الأخير، كان فيه - علة ثالثة، وهي جهالة محمد بن ثابت هذا؛ فإنه لم يرو عنه غير ابنته جبرة وإلا سباع بن ثابت إن كان محفوظا. وبرواية ابنته","vol":"12","page":785},{"text":"عنه ذكره ابن حبان في \" الثقات \" (٥ / ٣٦٩)، وقد أشار الذهبي إلى ضعف توثيقه إياه في \" الكاشف \"، وأما الحافظ؛ فقال في \" التقريب \": \" صدوق \". وفيه نظر عندي. والله أعلم.\n<span data-type=\"title\" id=toc-5885>٥٨٦٣ </span>- (إذا فسدت صلاة الإمام؛ فسدت صلاة من خلفه) .\nموضوع. أخرجه ابن شاهين في \" الناسخ والمنسوخ \" (٢٧ / ٢) من طريق محمد بن خلف بن رجاء قال: نا أبي قال: نا الحسن بن صالح عن أبي معاوية عن الأعمش عن أبي صالح مرفوعآ.\nقلت: وهذا إسناد موضوع على الإسناد الصحيح، المتهم به عندي الحسن بن صالح، وهو أبو سعيد العدوي الكذاب، قد يأتي منسوبا هكذا: (ابن صالح)، وهو الحسن بن علي بن زكريا بن صالح بن عاصم بن زفر؛ نسب لجد أبيه كما يستفاد من \" اللسان \"، وقد وضع على أبي الربيع الزهراني ومحمد بن عبد الأعلى الصنعاني وغيرهما من الثقات بعض الأحاديث ذكرها ابن حبان في ترجمته من \" الضعفاء والمتروكين \"، ثم قال في آخرها (١ / ٢٤١):\n\" حدث عن الثقات بالأشياء الموضوعات ما يزيد على ألف حديث سوى المقلوبات \".\nقلت: ومحمد بن خلف وأبوه؛ لم أجد لهما ترجمة.\nوالحديث؛ لم يقف على إسناده ابن الجوزي، فقال في \" التحقيق \" (١٥٠ - ١٥١):\n\" لايعرف \".","vol":"12","page":786},{"text":"وأقول: والسنة الصحيحة تشهد ببطلان هذا الحديث؛ كمثل قوله ﷺ في\nالأئمة:\n\" يصلون بكم، فإن أصابوا؛ فلكم ولهم، وإن أخطؤوا؛ فلكم وعليهم \".\nوقوله:\n\" الإمام ضامن. . . \". وكذلك قصة عمر ﵁ حين تبين له أنه صلى بالناس صلاة الفجر وهو جنب، أعاد هو صلاته ولم يأمر الناس بالإعادة.\n<span data-type=\"title\" id=toc-5886>٥٨٦٤ </span>- (إمام القوم وافدهم إلى الله، فقدموا أفضلكم) .\nموضوع. أخرجه الحارث في \" مسنده \" (١٧ / ١ - ٢ - زوائده): حدثنا داود بن المحبر: ثنا عنبسة بن عبد الرحمن عن علاق بن أبي مسلم عن أنس بن مالك مرفوعا.\nقلت: وهذا إسناد واه بمرة؛ علاق هذا؛ مجهول.\nواللذان دونه؛ متهمان بالكذب.","vol":"12","page":787},{"text":"<span data-type=\"title\" id=toc-5887>٥٨٦٥ </span>- (إن أحمق الحمق وأضل الضلالة قوم رغبوا عما جاء به نبيهم إلى نبي غير نبيهم، وإلى أمة غير أمتهم. ثم أنزل الله ﷿: (أولم يكفهم أنا أنزلنا عليك الكتاب يتلى عليهم» .\nضعيف جدا. أخرجه الإسماعيلي في \" المعجم \" (١٢٨ / ١)، والخطيب\nفي \" الموضح \" (٢ / ٢٥٢ - ٢٥٣) من طريق إبراهيم بن يزيد عن عمرو بن دينار عن يحيى بن جعدة عن أبي هريرة قال:","vol":"12","page":787},{"text":"كان ناس من أصحاب النبي ﷺ يكتبون من التوارة، فذكروا له، فقال:. . فذكره.\nقلت: وهذا إسناد ضعيف جدآ؛ آفته إبراهيم هذا - وهو الخوزي المكي -؛ وهو متروك الحديث.\n<span data-type=\"title\" id=toc-5888>٥٨٦٦ </span>- (إن الله إذا جعل لقوم عمادا؛ أعانهم بالنصر) .\nضعيف جدا. أخرجه إبن قانع في \" المعجم \" من طريق سيف بن عمر: نا عمر بن عبد الله عن سعد بن مطير عن أبيه عن صفوان بن صفوان بن أسيد قال:. . . فذكره مرفوعآ.\nقلت: وهذا إسناد ضعيف جدا؛ سيف بن عمر؛ هو التميمي صاحب كتاب\n\" الردة \"، وهو متروك.\nومن بينه وبين صفوان الصحابي؛ لم أعرفهم، والظاهر أن فيه تحريفا:\nأولا: عمر بن عبد الله. لعله مقلوب؛ فقد ذكر في \" تهذيب التهذيب \" (عبد الله بن عمرالعمري) في شيوخ سيف بن عمر. ثانيا وثالثا: (سعد بن مطير عن أبيه)؛ لم أعرفهما، ووقع في \" الإصابة \"\n- وقد ساق الحديث من رواية ابن قانع -. (شعيب بن مطير) . ولم أجدهما أيضا. لكن في \" الجرح والتعديل \": \" شعيث بن مطير. روى عن أبيه. روى عنه معدي بن سليمان صاحب الطعام. ساعيت أبي عنه فقال: شعيث ومطير أعرابيان كانا. يكونان في بعض قرى المدينة \".","vol":"12","page":788},{"text":"قلت: فالظاهر أنه هذا، وأبوه مطير؛ ذكره ابن حبان في \" الثقات \" (٥ /\n٤٥٣) .\n<span data-type=\"title\" id=toc-5889>٥٨٦٧ </span>- (إن الله إذا قضى على عبد قضاء؛ لم يكن لقضائه مرد) .\nضعيف. أخرجه ابن قانع في \" معجم الصحابة \" من طريق عمار بن هارون بإسناده المتقدم في \" الضعيفة \" (الحديث ٤٥٧٥)، مع بيان أنه ضعيف؛ فيه اثنان لا يعرفان.","vol":"12","page":789},{"text":"<span data-type=\"title\" id=toc-5890>٥٨٦٨ </span>- (أما إن الله ورسوله غنيان عنها (يعني: المشاورة)؛ ولكن جعلها الله رحمة لأمتي، فمن شاور منهم؛ لم يعدم رشدا، ومن ترك المشورة منهم؛ لم يعدم غيا) .\nضعيف. رواه ابن عدي (٢٣٨ / ١) عن عباد بن كثير الرملي عن ابن طاوس عن أبيه عن ابن عباس قال: لما نزلت هذه الآية: (وشاورهم في الأ مر. . .) الآية؛ قال رسول الله ﷺ:. . . فذكره. وقال:\n\" حديث غير محفوظ، وعباد هذا؛ خير من عباد البصري \".\nقلت: وهو ضعيف؛ كما في \" التقريب \". وأورده الذهبي في \" الضعفاء والمتروكين \" بقول النسائي:\n\" ليس بثقة \".\nقلت: فتحسين السيوطي لإسناده في \" الدر المنثور \" (٢ / ٩٠) هو من تساهله الذي عرف به.","vol":"12","page":789},{"text":"<span data-type=\"title\" id=toc-5891>٥٨٦٩ </span>- (أقا لو كنت تصيد بالعقيق؛ لشيعتك (١) إذا ذهبت، وتلقيتك إذا جئت؛ فإني أحب العقيق) .\nمنكر جدآ. أخرجه الطبراني في \" المعجم الكبير \" (٧ / ٦ / ٦٢٢٢) من طريق محمد بن طلحة التيمي: حدثني موسى بن محمد بن إبراهيم بن الحارث ابن خالد التيمي عن أبيه (٢) عن أبي سلمة بن عبد الرحمن عن سلمة بن الأكوع قال:\nكنت أرمي الوحش أصيدها، وأهدي لحومها إلى رسول الله ﷺ، ففقدني رسول الله ﷺ، فقال:\n\" سلمة! أين تكون؛ \".\nفقلت: نبعد على الصيد يا رسول الله! فإنما نصيد بصدور (٣) قناة، من نحو\nييت، فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدا؛ موسى بن محمد التيمي؛ متفق على تضعيفه؛ بل قال اليخاري:\n\" منكر الحديث \"؛ كما في \" العقيلي! \" (٤ / ١٦٩) . وفي رواية ابن عدي\nفي \" الكامل \" (٧ / ٣٤٣) عنه:\n_________\n(١) الأصل: \" لسبقتك \"، وكذا في \" المجمع \" (٤ / ١٤)، والتصحيح من \" الترغيب \".\n(٢) في الأصل زيادة: \" عن أبي إبراهيم بن محمد بن الحارث بن خالد التميمي عن أبيه \"! وهي خطأ من الناسخ أو الطابع؛ فحذفتها.\n(٣) في \" المجمع \": \" بصدر \". والله أعلم.","vol":"12","page":790},{"text":"\" عنده مناكير \".\nوكذا في \" تاريخ البخاري الكبير \" (٤ / ١ / ٢٩٥) . وقال الدارقطني:\n\" متروك \".\nواعتمده الذهبي في \" المغني \"؛ فلم يذكر غيره.\nوأما الحافظ؛ فاعتمد في \" التقريب \" قول البخاري في العقيلي، وهو بمعنى\n\" متروك \"؛ أي: شديد الضعف.\nإذا عرفت هذا؛ فأستغرب جدا قول الحافظ المنذري في، الترغيب! (٢ / ٢٤٦ - ٢٤٧):\n\" رواه الطبراني في \" الكبير \" بإسناد حسن \".\nوتبعه الهيثمي!\nوقلدهما المعلقون الثلاثة على \" الترغيب \" في طبعتهم الجديدة المنمقة! (٢ / ١٩٤ / ١٨١٩) !\n<span data-type=\"title\" id=toc-5892>٥٨٧٠ </span>- (إن لكل شيء قلبا، وإن قلب القرآن (يس)، ومن قرأ (يس) وهو يريد بها الله ﷿؛ غفر الله له، وأعطي من الأجر كأنما قرأ القرآن اثنتي عشرة مرة، وأيما مسلم قرئ عنده إذا نزل به ملك الموت سورة (يس)، نزل بكل حرف من سورة (يس) عشرة أملاك يقومون\nبين يديه صفوفا ويستغفرون له، ويشهدون غسله، ويشيعون جنازته، ويصلون عليه، ويشهدون دفنه. وأيما مسلم قرأ (يس) وهو في سكرات","vol":"12","page":791},{"text":"الموت؛ لم يقبض ملك الموت روحه حتى يجيئه رضوان خازن الجنة بشربة من شراب الجنة فيشربها وهو على فراشه، يقبض ملك الموت روحه وهو ريان، ويمكث في قبره؛ وهو ريان، ويبعث يوم القيامة وهو ريان، ويحاسب وهو ريان، ولا يحتاج إلى حوض من حياض الأنبياء حتى\nيدخل الجنة وهو ريان) .\nموضوع. رواه القضاعي (٨٧ / ١ - ٢) من طريق زكريا بن يحيى قال: نا شبابة قال: نا مخلد بن عبد الواحد عن علي بن زيد بن جدعان وعطاء بن أبي ميمونة عن زر بن حبيش عن أبي بن كعب مرفوعا.\nقلت: وهذا إسناد موضوع؛ المتهم به مخلد هذا؛ قال ابن حبان:\n\" منكر الحديث جدآ» . ثم ساق له بهذا السند حديثا أشار إليه بقوله:\n\" بذاك الخبر الطويل الباطل في فضل السور، فما أدري من وضعه إن لم يكن مخلد افتراه؟ ! \".\nوالحديث؛ جزم بوضعه الشيخ زكريا الأنصاري في تعليقه على البيضاوي (٢٢٦ / ١) . وقول الخفاجي في حاشيته (٧ / ٢٥٦):\n\" رواه الترمذي عن أنس ﵁، وفيه: \" كتبت له قراءة القرآن عشر مرات \" \".\nيوهم أن الترمذي رواه بتمامه! وليس الأمر كذلك، وإنما رواه مختصرا جدا كما رواه القضاعي في رواية، وقد تقدمت برقم (١٦٩) .","vol":"12","page":792},{"text":"<span data-type=\"title\" id=toc-5893>٥٨٧١ </span>- (إن خيار أئمة قريش خيار أئمة الناس) .\nضعيف. رواه الطبراني في \" المعجم الكبير \" (٨ / ١٢٨ / ٧٥١٧)، ومن طريقه الحافظ العراقي في \" محجة القرب إلى محبة العرب \" (١٩ / ٢): ثنا أحمد بن عبد الوهاب بن نجدة الحوطي: حدثني أبي: ثنا إسماعيل بن عياش عن ضمضم بن زرعة عن شريح بن عبيد عن الحارث بن الحارث وكثير ابن مرة وعمرو ابن الأسود عن و(كذا الأصل) أبي أمامة مرفوعا. وقال العرا قي:\n\" حديث حسن، ورواية إسماعيل بن عياش عن الشاميين صحيحة عند\nالجمهور \".\nوقال الهيثمي في \" المجمع \" (٥ / ١٩٥) - وقد ذكره عن الحارث بن الحارث، وكثير بن مرة وعمرو بن الأسود وأبي أمامة -:\n\" رواه الطبراني وإسناده حسن \".\nقلت: كان يكون حسنا لو أن شريح بن عبيد سمع من أبي أمامة. وذلك مما لم يثبت؛ فقد ذكر ابن أبي حاتم في \" المراسيل \" (ص ٦٠) عن أبيه:\n\" لم يدرك أبا أمامة ولا المقدام ولا الحارث بن الحارث \".\nوكثير بن مرة وعمرو بن الأسود؛ من التابعين، وعلى ذلك؛ فرواية شريح بن عبيد [من طريقهما] مرسلة؛ لأنهما لم يدركا النبي ﷺ، وروايته عن الحارث ابن الحارث وأبي أمامة منقطعة؛ لأنه لم يدركهما.","vol":"12","page":793},{"text":"<span data-type=\"title\" id=toc-5894>٥٨٧٢ </span>- (إن للمنافقين غلاقات يعرفون بها: تحيتهم لعنة، وطعامهم\nنهبة، وغنيمتهم كلوذ، ولا يقربون المساجد إلا هجرا، ولا يأتون الصلاة إلا دبرا، مستكبرين، لا يألفون ولا يؤلفون، خشب بالليل، صخب بالنهار) .\nضعيف الإسناد. أخرجه أحمد (٢ / ٢٩٣)، والبزار (١ / ٦١ / ٨٥) عن عبد الملك بن قدامة الجمحي عن إسحاق بن بكر بن أبي الفرات عن سعيد بن أبي سعيد المقبري عن أبيه عن أبي هريرة مرفوعآ.\nوهذا سند ضعيف؛ لضعف عبد الملك بن قدامة الجمحي من قبل حفظه.\nوشيخه إسحاق بن بكر بن أبي الفرات؛ لم أجد له ترجمة، ولم يورده الحافظ\nفي \" تعجيل المنفعة \" مع أنه على شرطه! والظاهر أنه لا يعرف، وقد أشار إلى ذلك البزار بقوله عقب الحديث:\n\" لا يروى إلا بهذا الإسناد، وإسحاق بن بكر؛ لا نعلم حدث عنه إلا عبد الملك \".\nوالحديث؛ أورده الهيثمي في \" المجمع \" (١ / ١٠٧)، وقال:\n\" رواه أحمد والبزار، وفيه عبد الملك بن قدامة الجمحي؛ وثقه يحيى بن معين وغيره، وضعفه الدارقطني وغيره \".\nومن طريقه أخرجه ابن بشران أيضا في \" الأمالي \" (ق ٦ / ١) .","vol":"12","page":794},{"text":"<span data-type=\"title\" id=toc-5895>٥٨٧٣ </span>- (إن لهذا القرآن شرة، ثم إن للناس عنه فترة، فمن كانت فترته إلى القصد!، فنعما هو، ومن كانت فترته إلى الإعراض؛ فأولئكم\nبور) .\nضعيف. رواه أبو يعلى في \" مسنده \" (٦٥٥٧)، والخطابي في \" الغريب \" (٣٧ / ٢) عن أبي معشر عن سعيد بن أبي سعيد عن أبي هريرة مرفوعا.\nقلت: وهذا إسناد ضعيف؛ أبو معشر - واسمه نجيح -؛ ضعيف؛ قال الهيثمي\nفي \" مجمع الزوائد \" (٧ / ١٦٨):\n\" رواه أبو يعلى، وفيه أبو معشر؛ وهو ضعيف يعتبر حديثه \".\nقلت: وروايته لهذا الحديث بهذا اللفظ مما يدل على ضعفه؛ فقد ثبت عن أبي هريرة وغيره بلفظ آخر، وهو مخرج في \" الصحيحة \" (٢٨٥٠) .","vol":"12","page":795},{"text":"<span data-type=\"title\" id=toc-5896>٥٨٧٤ </span>- (إن مثل العلماء في الأرض كمثل النجوم يهتدى بها في ظلمات البر والبحر، فإذا انطمست النجوم؛ أوشك أن تضل الهداة) .\nضعيف. رواه أحمد في \" المسند \" (٣ / ١٥٧)، والرامهرمزي في \" الأمثال \" (٦٩ / ١ - ٢) من طريق رشدين بن سعد عن عبد الله بن الوليد عن أبي حفص حدثه: أنه سمع أنس بن مالك فذكره مرفوعآ.\nقلت: وهذا سند ضعيف؛ من أجل رشدين بن سعد؛ فإنه أحد الضعفاء؛ كما قال الحافظ.\nوعبد الله بن الوليد؛ قال إبراهيم الناجي في \" عجالة الإملاء \" (٦ / ١):","vol":"12","page":795},{"text":"\" لا أعرفه \".\nوأبو حفص؛ قال المنذري في \" الترغيب \" (١ / ٥٩):\n\" لم أعرفه \". قال الناجي:\n\" قلت: قد سماه ابن الجوزي عمر بن مهاجر النصري، روى عن أذس: أنه رآه صلى متربعا. روى عنه سفيان الثوري والحسن بن صالح. انتهى \".\nقلت: وأبو حفص هذا؛ ذكره ابن أبي حاتم في \" الكنى \" من \" الجرح والتعديل \" (٤ / ٣ / ٣٦١) ولم يسمه، ويحتمل أن يكون هو عمر بن عبد الله ابن أبي طلحة؛ كما نبه عليه الحافظ في \" التعجيل \"، فإن كان هو؛ فهو ثقة، فعلة الحديث ممن دونه.\n<span data-type=\"title\" id=toc-5897>٥٨٧٥ </span>- (إن من هوان الدنيا على الله أن يحيى بن زكريا قتلته امرأة) .\nضعيف جدا. أخرجه البيهقي في \" الشعب \" (٧ / ٣٢٧ / ١٠٤٧٤)، وابن عساكر (١٨ / ٥١ / ١) عن الحسن بن قتيبة: نا أبو بكر الهذلي عن الحسن عن أبي بن كعب قال: سمعت رسول الله ﷺ يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدآ؛ آفته أبو بكر الهذلي - اختلف في اسمه - أو الحسن بن قتيبة، والأول من رجال ابن ماجه؛ قال الحافظ في \" التقريب \":\n\" أخباري، متروك الحديث \".\nوالآخر من رجال \" الميزان \"، وقال:","vol":"12","page":796},{"text":"\" هو هالك. قال الدارقطني: متروك الحديث. وقال أبو حاتم: ضعيف. وقال الأزدي: واهي الحديث. وقال العقيلي: كثير الوهم \".\nوأقره الحافظ في \" اللسان \".\n<span data-type=\"title\" id=toc-5898>٥٨٧٦ </span>- (إن من السنة في الصلاة ةضع الأكف على الأكف تحت\nالسرة) .\nضعيف. رواه الضياء في \" المختارة \" (١ / ٢٦٠) عن عبد الرحمن بن إسحاق عن زياد بن زيد السوائي عن أبي جحيفة عن علي قال:.،. فذكره.\nقلت: وهذا إسناد ضعيف، وله علل:\nالأولى: زياد بن زيد السوائي؛ فإنه مجهول.\nوالثانية: عبد الرحمن بن إسحاق - وهو الواسطي -؛ ضعيف اتفاقا؛ كما قال\nالنووي.\nوالثالثة: اضطراب الواسطي في إسناده، وقد بينت ذلك في \" ضعيف أبي داود \" (١٢٩)، وإنما تكلمت عليه هنا لكيلا يغتر أحد بإخراج الضياء له في \" المختارة \"؛ فإن ذلك من تساهله الذي تبين لي من طول ممارستي لكتابه، وتخريج أحاديثه، حتى كاد يصير عندي قريبا من الحاكم في التساهل وتصحيح الأحاديث الضعيفة؛ بل هو في ذلك كابن حبان؛ فإنه يغلب عليهما تصحيح أحاديث المجهولين! !","vol":"12","page":797},{"text":"<span data-type=\"title\" id=toc-5899>٥٨٧٧ </span>- (إن من السنة في الصلاة المكتوبة إذا نهض الرجل في الركعتين الأوليين أن لا يعتمد على الأرض إلا أن يكون شيخا كبيرا لا\nيستطيع) .\nضعيف. رواه الضياء في \" المختارة \" (١ / ٢٦٠) عن عبد الرحمن بن إسحاق عن زياد بن زيد عن أبي جحيفة عن علي ﵁ قال:. . . فذكره. قلت: وهذا إسناد ضعيف؛ فيه ثلاث علل كما تقدم بيانه في الذي قبله، منها ضعف عبد الرحمن بن إسحاق - وهو الواسطي -؛ قال ابن عدي في \" الكامل \" (٤ / ١٦١٤) وقد أخرج له أحاديث هذا أحدها: \" وله غير ما ذكرت، وبعض ما يرويه لا يتابعه الثقات عليه، وتكلم السلف\nفيه، وفيمن كان خيرا منه \".","vol":"12","page":798},{"text":"<span data-type=\"title\" id=toc-5900>٥٨٧٨ </span>- (إن هذا لا يصلح. يعني: شرط المرأة لزوجها أن لا تتزوج\nبعده) .\nضعيف. رواه الطبراني في \" الصغير \" (ص ٢٣٨) و\" الكبير \" (٢ / ٢٩ / ١١٨٦ و٢٥ / ٢٦٧ / ١٠٢): حدثنا يحيى بن عثمان: ثنا نعيم بن حماد: ثنا عبد الله بن إدريس عن الأعمش عن أبي سفيان عن جابر عن أم مبشر الأنصارية: أن النبي ﷺ خطب أم مبشر بنت البراء بن معرور فقالت: إني اشترطت لزوجي أن لا أتزوج بعده؛ فقال النبي ﷺ:. . . فذكره. وقال:\n\" لم يروه عن الأعمش إلا عبد الله بن إدريس، تفرد به نعيم \". قلت: وهو ضعيف، لكثرة خطئه، وأما قول الهيثمي (٤ / ٢٥٥):","vol":"12","page":798},{"text":"\" رواه الطبراني في \" الكبير \" و\" الصغير \"، ورجاله رجال (الصحيح) \".\nففيه تساهل كبير؛ لأن يحيى بن عثمان - وهو السهمي المصري -؛ لم يرو له\nفي أحد \" الصحيحين \" مطلقا، ونعيم بن حماد؛ إنما أخرج له البخاري مقرونا؛ كما قال المنذري في \" خاتمة الترغيب \"، ثم هو ضعيف من قبل حفظه؛ كما يشير إلى ذلك الحافظ بقوله في \" التقريب \":\n\" صدوق يخطئ كثيرا \".\n<span data-type=\"title\" id=toc-5901>٥٨٧٩ </span>- (إنه ستفتح مصر بعدي، فانتجعوا خيرها، ولا تتخذوها دارا، فإنه يساق إليها أقل الناس أعمارا) .\nضعيف جدا. رواه ابن منده في \" المعرفة \" (١٤ / ٢) عن مطهر بن الهيثم الكتاني قال: نا موسى بن علي بن رباح عن أبيه عن جده مرفوعا. وقال:\n\" حديث غريب، تفرد به مطهر \".\nقلت: قال الحافظ في \" التقريب \":\n\" متروك \".","vol":"12","page":799},{"text":"<span data-type=\"title\" id=toc-5902>٥٨٨٠ </span>- (إني دعوت للعرب فقلت: اللهم! من لقيك معترفا بك؛\nفاغفر له أيام حياته، وهي دعوة إبراهيم وإسماعيل ﵉، وإن لواء الحمد يوم القيامة بيدي، وإن أقرب الخلق من لوائي يومئذ العرب) .: منكر بهذا التمام. أخرجه الطبراني في \" المعجم الكبير \"، ومن طريقه الحافظ العراقي في \" محجة القرب إلى محبة العرب \" (٩ / ٢): ثنا محمد بن","vol":"12","page":799},{"text":"الحسن بن البستنبان وعبد الله بن الحسن المصيصي قالا: ثنا الحسن بن بشر: ثنا مروان بن معاوية عن ثابت بن عمارة عن غنيم بن قيس عن أبي موسى مرفوعا. قال العراقي:\n\" ورويناه في \" مسند البزار \" قال: أبنا رزق الله بن موسى قال: ثنا الحسن بن\nبشر بن سلم؛ فذكره مختصرا بلفظ:\n\" اللهم! من لقيك منهم مصدقا مؤمنا؛ فاغفر له \". ولم يذكر ما بعده. وقال:\n\" لا نعلم رواه عن ثابت إلا مروان، ولا عنه إلا الحسن بن بشر \". انتهى.\nوالحسن بن بشر البجلي؛ روى عنه البخاري في \" صحيحه \"، قال أبو حاتم الرازي: \" صدوق \". وذكره ابن حبان في \" الثقات \". ومروان بن معاوية الفزاري؛ احتج به الشيخان. وثابت بن عمارة الحنفي؛ لا بأس به؛ قاله أحمد والنسائي. وقال ابن معين: \" ثقة \"،. وغنيم بن قيس؛ احتج به مسلم، ووثقه ابن سعد والنسائي وابن حبان، فالحديث - إذا - إسناده جيد \".\nقلت: له علة خفية؛ فإن مروان بن معاوية - وإن احتج به الشيخان؛ فإنه - كان يدلس أسماء الشيوخ؛ كما في \" التقريب \"، وبيانه في \" التهذيب \":\nقال الدوري: سألت يحيى بن معين عن حديث مروان بن معاوية عن علي\nابن أبي الوليد؛ قال: هذا علي بن غراب! والله! ما رأيت أحيل للتدليس منه. وقال ابن أبي خيثمة عن ابن معين: كان مروان يغير الأسماء؛ يعمي على الناس، كان يحدثنا عن الحكم بن أبي خالد، وإنما هو حكم بن ظهير!\nوقال الآجري عن أبي داود: كان يقلب الأسماء.","vol":"12","page":800},{"text":"قلت: فهو علة الحديث.\nعلى أن ثابت بن عمارة - إن سلم من تدليس مروان لاسمه - قال فيه الذهبي\nفي «الكاشف»:\n«صدوق» . وقال الحافظ في «التقريب»:\n«صدوق فيه لين» .\nوفي متن الحديث عندي نكارة، ورواية البزار (٢٨٣٣ - كشف الأستار) سالمة منها. والله أعلم.\nثم رأيت الحافظ قال في «مختصر زوائد البزار» (٢ / ٣٨٤):\n«قلت: هذا إسناد حسن» .\n<span data-type=\"title\" id=toc-5903>٥٨٨١ </span>- (أول بقعة وضعت في الأرض موضع البيت، ثم مدت منها الأرض، وأن أول جبل وضعه الله على وجه الأرض أبو قبيس، ثم مدت منه الجبال) .\nضعيف. رواه الديلمي في «مسند الفردوس» (١ / ١ / ١١)، وابن عساكر (١٠ / ٣١ / ١) عن سليمان بن عبد الرحمن: نا عبد الرحمن بن علي بن عجلان القرشي - دمشقي ثقة -: نا عبد الملك بن جريج عن عطاء عن ابن عباس مرفوعًا.\nقلت: عبد الرحمن هذا؛ قد وثق في هذا السند كما ترى، ولم أجده في غيره، وفي «الميزان» للذهبي:","vol":"12","page":801},{"text":"«فيه جهالة، وحديثه غير محفوظ» . ثم ساق هذا الحديث. ثم قال:\n«وله خبر باطل من ترجمة تاريخ بغداد» .\nقلت: والحديث؛ ساقه العقيلي في «الضعفاء» (٢ / ٣٤١ / ٩٤٠) من الوجه المذكور. وليس فيه التوثيق المذكور فيه، وقال في راويه عبد الرحمن بن علي ابن عجلان:\n«مجهول ينقل الحديث، حديثه غير محفوظ؛ إلا عن عطاء من قوله، وهذا أولى» .\nوالخبر الباطل الذي أشار إليه الذهبي لم أقف عليه، ولا دندن حوله الحافظ العسقلاني في «اللسان» .\n<span data-type=\"title\" id=toc-5904>٥٨٨٢ </span>- (ألا أخبركم عن الأجود الأجود؟ الله الأجود الأجود، وأنا أجود ولد آدم، وأجودهم من بعدي رجل علم علمًا فنشر علمه، يبعث يوم القيامة أمة وحده، ورجل جاد بنفسه في سبيل الله حتى يقتل) .\nموضوع. عزاه السيوطي في «الجامع» لأبي يعلى عن أنس، وقال شارحه المناوي:\n«قال المنذري: ضعيف. وقال الهيثمي وغيره: فيه سويد بن عبد العزيز؛ وهو متروك الحديث» .\nقلت: تعصيب الجناية بسويد هذا يوهم أنه ليس في الإسناد من يستحق","vol":"12","page":802},{"text":"الحمل عليه غيره! وليس كذلك؛ فقد أخرج الحديث الضياء المقدسي في الجزء الثالث من «الأحاديث والحكايات» (٣٩ / ٢) عن سويد بن عبد العزيز قال: ثنا نوح بن ذكوان عن أخيه أيوب بن ذكوان: ثنا الحسن عن أنس مرفوعًا.\nثم وقفت عليه في «مسند أبي يعلى» (٥ / ١٧٦ / ٢٧٩٠)، وفي «الكامل» لابن عدي (١ / ٣٥٠) من طريقه: حدثنا محمد بن إبراهيم الشامي العباداني: حدثنا سويد بن عبد العزيز به.\nقلت: وهذا إسناد واهٍ جدًا مسلسل بالضعفاء:\n١ - أيوب بن ذكوان؛ ضعيف جدًا؛ قال البخاري:\n«منكر الحديث» . وكذا في «الضعفاء» لابن حبان، قال (١ / ١٦٧ - ١٦٨):\n«روى عنه أخوه نوح بن ذكوان؛ منكر الحديث، يروي عن الحسن وغيره المناكير، لا أعلم له راويًا غير أخيه، فلا أدري التخليط في حديثه منه أو من أخيه، وهو الذي يروي عن الحسن عن أنس. . .» .\nثم ساق له حديثين - هذا أحدهما، والآخر يأتي بعده -، وقال:\n«وهذان منكران باطلان، لا أصل لهما» .\n٢ - نوح بن ذكوان؛ قال الحافظ في «التقريب»:\n«ضعيف»\n٣ - سويد بن عبد العزيز؛ قال الذهبي في «الميزان»:","vol":"12","page":803},{"text":"«واهٍ جدًا» .\n٤ - محمد بن إبراهيم الشامي؛ قال الحافظ:\n«منكر الحديث» .\nقلت: لكن قد تابعه محمد بن هاشم البعلبكي: عند ابن حبان؛ فبرئت ذمته، وتعصبت العلة فيمن فوقه.\nومن طريق ابن حبان أورده ابن الجوزي في «الموضوعات» (١ / ٢٣٠) وذكر إبطال ابن حبان إياه المذكور آنفًا، وأقره، وهو حري بذلك. وأما السيوطي فقال عقبه في «اللآلي» (١ / ٢٠٧):\n«أخرجه أبو يعلى» ! فلم يصنع شيئًا! ثم سود به «جامعه» ! !\n<span data-type=\"title\" id=toc-5905>٥٨٨٣ </span>- (يقول الله ﵎: إني لأستحيي من عبدي وأمتي يشيبان في الإسلام، فتشيب لحية عبدي ورأس أمتي في الإسلام، [ثم] أعذبهما في النار بعد ذلك) .\nضعيف جدًا. أخرجه أبو يعلى في «مسنده» (٢٧٦٤)، وابن حبان في\n«الضعفاء» (١ / ١٦٨)، وابن عدي في «الكامل» (١ / ٣٤٩ - ٣٥٠) من طريق سويد بن عبد العزيز عن نوح بن ذكوان عن أخيه أيوب بن ذكوان عن الحسن عن أنس مرفوعًا. وقال ابن حبان - كما تقدم في الذي قبله -:\n«منكر باطل، لا أصل له» .\nقلت: وهو مسلسل بثلاثة ضعفاء على نسق واحد، آخرهم أشدهم ضعفًا،","vol":"12","page":804},{"text":"وهو سويد كما تقدم آنفًا. وقال ابن عدي:\n«وأيوب بن ذكوان؛ عامة ما يرويه لا يتابع عليه» . وقال الهيثمي في «المجمع» (٥ / ١٥٩):\n«رواه أبو يعلى، وفيه نوح بن ذكوان وغيره من الضعفاء» .\nولم يتفرد به؛ فقد رواه يحيى بن خذام قال: حدثنا محمد بن عبد الله بن زياد أبو سلمة الأنصاري قال: ثنا مالك بن دينار عن أنس به نحوه.\nأخرجه ابن حبان أيضًا (٢ / ٢٦٧)، وأبو نعيم في «الحلية» (٢ / ٣٨٧ -\n٣٨٨) وقال:\n«لم يروه عن مالك إلا أبو سلمة الأنصاري، تفرد به عنه يحيى بن خذام» .\nقلت: يحيى هذا؛ ذكره ابن حبان في الثقات (٩ / ٢٦٦)؛ لكن وقع فيه (ابن حزام) بالحاء المهملة والزاي! وهو تصحيف؛ كما حققته في «تيسير الانتفاع»، وهو صدوق؛ كما قال الذهبي في «الميزان»، وقول الحافظ:\n«مقبول»؛ مرفوض غير مقبول؛ فقد روى عنه جماعة من الثقات والحفاظ منهم ابن خزيمة، والعلة من شيخه أبي سلمة، وفي ترجمته ساق الحديث ابن حبان، وقال:\n«منكر الحديث جدًا، يروي عن الثقات ما ليس من أحاديثهم» .\nوالحديث؛ أورده ابن الجوزي في «الموضوعات» (١ / ١٧٧ - ١٧٨) من طريق ابن حبان من الوجهين عن أنس. ونقل كلامه المتقدم وأقره.","vol":"12","page":805},{"text":"وأما السيوطي في «اللآلي»، فقد قعقع هنا (١ / ١٣٣ - ١٣٧) بكلام لا طائل تحته، فجمع فيه ما هب ودب من الطرق، حشرها حشرًا دون أن يتكلم عليها ببيان حالها! وهي كما قال المعلمي في تعليقه على «الفوائد المجموعة» (ص ٤٨٠):\n«كلها هباء» . ثم بيَّن - جزاه الله خيرًا - عللها واحدة بعد أخرى، ثم قال:\n«ويكفي في هذا الباب قول الله ﵎: ﴿والله لا يستحي من الحق﴾» .\n<span data-type=\"title\" id=toc-5906>٥٨٨٤ </span>- (إن شهداء البحر أفضل عند الله من شهداء البر) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٦ / ٦٤ / ٥٤٨٦ / ١) من طريق محمد بن سعد: ثنا أبي ثنا عمي الحسين عن يونس بن نفيع عن سعد ابن جنادة: أن رسول الله - ﷺ - قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ يونس بن نفيع؛ لا وجود له في شيء من كتب الرجال، ولا نعرف له ذكرًا إلا في هذا الإسناد، وهو مسلسل بالضعفاء؛ كما تقدم بيانه في الحديث (٥٨٢٠)، وقد أخرجه الطبراني أيضًا بهذا الإسناد.\nوقد روى بهذا الإسناد أحاديث أخرى منها الحديث التالي:","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-5907>٥٨٨٥ </span>- (إن الله زوجني في الجنة مريم بنت عمران، وامرأة فرعون، وأخت موسى) .\nضعيف. في إسناده مجهول وضعفاء؛ كما تقدم بيانه آنفًا.\nوأما الهيثمي؛ فقال في كل من الحديثين (٥ / ٢٩٦ و٩ / ٢١٨):","vol":"12","page":806},{"text":"«وفيه من لم أعرفهم» !\nوقد روي الحديث بإسناد آخر عن أبي أمامة مرفوعًا نحوه؛ لكنه أشد ضعفًا\nمن هذا؛ فيه كذاب، وغيره. وتقدم تخريجه برقم (٨١٢) .\nثم روى الطبراني بإسناده المتقدم حديثًا آخر، وهو:\n<span data-type=\"title\" id=toc-5908>٥٨٨٦ </span>- (من فارق الجماعة؛ فهو في النار على وجهه؛ لأن الله ﷿ يقول: ﴿أمن يجيب المضطر إذا دعاه ويكشف السوء ويجعلكم خلفاء الأرض﴾؛ فالخلافة من الله، فإن كان خيرًا؛ فهو يذهب به، وإن كان شرًا؛ فهو يؤخذ به، عليك أنت بالطاعة فيما أمرك الله تعالى به) .\nمنكر. أخرجه الطبراني بإسناده المشار إليه آنفًا، وفيه مجهول لا يعرف وضعفاء كما تقدم، وقصر الهيثمي كما فعل في اللذين قبله؛ فقال فيه (٥ / ٢٢١):\n«وفيه جماعة لم أعرفهم» .\nوكلهم معروفون؛ ولكن بالضعف؛ إلا تابعي الحديث يونس بن نفيع؛ فهو الذي لا يعرف.","vol":"12","page":807},{"text":"<span data-type=\"title\" id=toc-5909>٥٨٨٧ </span>- (والذي نفسي بيده! لو أن مولودًا ولد في فقه أربعين سنة من أهل الدين يعمل بطاعة الله كلها، ويجتنب المعاصي كلها إلى أن يرد إلى أزدل العمر. أو يرد إلى أن لا يعلم بعد علم شيئًا؛ لم يبلغ أحدكم هذه الليلة. قاله يوم بدر)\nمنكر. أخرجه الطبراني في «المعجم الكبير» (٤ / ٣٣٨ / ٤٤٣٥) في","vol":"12","page":807},{"text":"ترجمة جعفر بن مقلاص، من رواية يحيى بن زكريا بن أبي زائدة عن أبي بكر الديري عن جعفر بن مقلاص عن رافع بن خديج: أن رسول الله - ﷺ - قال يوم بدر:. . . فذ كره.\nقلت: وهذا إسناد ضعيف؛ جعفر هذا؛ لم أجد له ترجمة فيما عندي من المراجع، وقال الهيثمي في «المجمع» (٦ / ١٠٦) بعد أن عزاه للطبراني:\n«وفيه جعفر بن مقلاص، ولم أعرفه، وبقية رجاله ثقات» .\nوأقول: أبو بكر الديري؛ لم أعرفه أيضًا، وأخشى أن يكون نسبة (الديري) محرفًا من (الداهري)، فإن كان كذلك فأبو بكر الداهري - وهو عبد الله بن حكيم - ليس بثقة ولا مأمون، كما في كنى «الميزان» و«اللسان» .\nوعليه؛ يكون الإسناد ضعيفًا جدًا.\nثم عطف الطبراني على هذا الحديث الحديث التالي، فقال:\n<span data-type=\"title\" id=toc-5910>٥٨٨٨ </span>- (إن للملائكة الذين شهدوا بدرًا لفضلًا على من تخلف منهم) .\nمنكر. وإسناده إسناد الذي قبله، وهو ضعيف؛ فيه ذاك المجهول، إن لم يكن\nأبو بكر الديري هو أبا بكر الداهري؛ فإنه إن يكن هو يكون الإسناد حينئذ ضعيفًا جدًا؛ لما تقدم من سوء حاله.\nوقد استنكرت منه قوله: «من تخلف منهم»؛ لأمرين:\nالأمر الأول: أنه قد صح الحديث دون هذه اللفظة، من طريق عباية بن رفاعة","vol":"12","page":808},{"text":"عن جده رافع ابن خديج قال:\n«جاء جبريل أو ملك إلى النبي - ﷺ -، فقال: ما تعدون من شهد بدرًا فيكم؟ قالوا: خيارنا. قال: كذلك هم عندنا خيار الملائكة» .\nأخرجه ابن ماجه (١٦٠)، وابن حبان في «صحيحه» (٧١٨٠ - الإحسان)، وأحمد (٣ / ٤٦٥) من طريق سفيان عن يحيى بن سعيد عن عباية به.\nوخالفه جرير، فقال: عن يحيى بن سعيد عن معاذ بن رفاعة بن رافع الزرقي عن أبيه - وكان أبوه من أهل بدر - قال:. . . فذكره.\nأخرجه البخاري (٣٩٩٢)، والبيهقي في «الدلائل» (٣ / ١٥١ - ١٥٢)، وعلقه ابن حبان وقال:\n«وسفيان أحفظ من جرير بن عبد الحميد وأتقن وأفقه، كان إذا حفظ الشيء\nلا يبالي بمن خالفه» .\nقلت: لكن تابع جريرًا حماد بن زيد عن يحيى عن معاذ به.\nأخرجه البخاري (٣٩٩٣)، والبيهقي وقال:\n«وكذلك رواه يحيى بن أيوب عن يحيى بن سعيد موصولًا» .\nوقد استظهر الحافظ في «الفتح» (٧ / ٣١٢) أن رواية حماد بن زيد موصولة، فراجعه. وحينئذ لا مجال لترجيح رواية سفيان على رواية الثلاثة: جرير وحماد ويحيى بن أيوب، فالجمع أولى، فيقال: يحيى بن سعيد له فيه شيخان: عباية بن رفاعة ومعاذ بن رفاعة. والله أعلم.","vol":"12","page":809},{"text":"والأمر الآخر: أن التخلف هو التأخر؛ في اللغة، فأخشى أن يوهم ذلك ما ينافي عصمة الملائكة. والله أعلم.\n(تنبيه): وقع في متن الحديث في «الجامع الصغير» و«الجامع الكبير» (٧٠٣٨) زيادة: «في السماء» بعد لفظ: «بدرًا»؛ خلافًا لما في «المعجم الكبير» و«مجمع الزوائد»، فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-5911>٥٨٨٩ </span>- (حب أبي بكر وعمر إيمان، وبغضهما نفاق) .\nضعيف جدًا. أخرجه ابن عدي في «الكامل» (٣ / ٩٤٣) من طريق محمد بن عبد الرحمن الحماني - أخو عبد الحميد - قال: حدثنا أبو إسحاق الحميسي عن مالك بن دينار عن أنس مرفوعًا به.\nأورده في ترجمة أبي إسحاق هذا، واسمه خازم - بالخاء المعجمة، ووقع\nفي «فيض القدير» بالمهملة - ابن الحسين، وروى عن ابن معين أنه قال فيه:\n«ليس بشيء» . ثم ساق له أحاديث - هذا أحدها -، ثم قال:\n«وله غير ما ذكرت، وعامتها لا يتابعه أحد عليه، وهي شبه الغرائب» .\nوهو مترجم في «التهذيب» مضعفًا من جمع من الأئمة، وفاته قول ابن حبان في «الضعفاء» (١ / ٢٨٨):\n«منكر الحديث على قلة روايته، كثير الوهم فيما يرويه، لم يكن يعلم الحديث ولا صناعته، وليس ممن يحتج به إذا وافق الثقات، فكيف إذا انفرد بأوابد وطامات» .","vol":"12","page":810},{"text":"قلت: ومحمد بن عبد الرحمن الحماني، لم أجد له ترجمة، وقد ذكره السمعاني في هذه النسبة (الحماني) بروايته هذه عن أبي إسحاق الحميسي، ولم يزد؛ فكأنه مجهول لا يعرف. والله أعلم.\n<span data-type=\"title\" id=toc-5912>٥٨٩٠ </span>- (الحريص: الذي يطلب المكسبة من غير حلها) .\nضعيف. أخرجه أبو يعلى في «مسنده» (٤ / ١٨٠٦) والطبراني في\n«معجمه» (٢٢ / ٧٨ / ١٩٣) من طريق أبي الأشعث أحمد بن المقدام العجلي: نا عبيد بن القاسم: نا العلاء بن ثعلبة عن أبي المليح الهذلي عن واثلة ابن الأسقع قال:\nتراءيت للنبي - ﷺ - بمسجد الخيف، فقال لي أصحابه: إليك يا واثلة! - أي:\nتنح عن وجه النبي - ﷺ - فقال النبي - ﷺ -:\n«دعوه، فإنما جاء يسأل» . قال: فدنوت، فقلت: بأبي أنت وأمي يا رسول الله! لتفتنا عن أمر نأخذه عنك من بعدك. قال:\n«لتفتك نفسك» . قال: قلت: وكيف لي بذلك؟ قال:\n«دع ما يريبك إلى ما لا يريبك، وإن أفتاك المفتون» . قلت: وكيف لي بعلم ذلك؟ قال:\n«تضع يدك على فؤادك؛ فإن القلب يسكن للحلال، ولا يسكن للحرام، وإن الورع المسلم يدع الصغير مخافة أن يقع في الكبير» . قلت: بأبي أنت وأمي ما العصبية؟ قال:\n«الذي يعين قومه على الظلم» . قلت: فمن الحريص؟ قال. . . فذكر","vol":"12","page":811},{"text":"الحديث. قلت: فمن الورع؟ قال:\n«الذي يقف عند الشبهة» . قلت: فمن المؤمن؟ قال:\n«من أمنه الناس على أموالهم ودمائهم» . قلت: فمن المسلم؟ قال:\n«من سلم المسلمون من لسانه ويده» . قلت: فأي الجهاد أفضل؟ قال:\n«كلمة حق عند إمام جائر» .\nقلت: وهذا إسناد ضعيف جدًا؛ عبيد بن القاسم - وهو الأسدي الكوفي -؛ قال العقيلي (٣ / ١١٦):\n«كان كذابًا» .\nوكذا قال ابن معين؛ كما في «التهذيب» . وفي «التقريب»:\n«كذبه ابن معين، واتهمه أبو داود بالوضع» .\nوقد روي الحديث من طريق أخرى بلفظ:\n«والحريص على الدنيا: الذي يطلبها من غير حل» .\nأخرجه الطبراني - أيضًا - برقم (١٩٧) من طريق بقية بن الوليد: حدثني إسماعيل بن عبد الله الكندي عن طاوس عن واثلة قال:. . . فذكره.\nوفيه بعض الفقرات المتقدمة في الطريق الأولى.\nوهذا إسناد ضعيف، إسماعيل هذا؛ لا يعرف إلا برواية بقية عنه، فهو من شيوخ بقية المجهولين. فقول الهيثمي في «المجمع» (١٠ / ٢٩٤):","vol":"12","page":812},{"text":"«رواه الطبراني، وفيه إسماعيل بن عبد الله الكندي؛ وهو ضعيف» !\nغير دقيق؛ لأن أحدا ًلم يضعفه فيما علمت، وغاية ما قال فيه الذهبي:\n«وعنه بقية بخبر عجيب منكر» .\nوهذا ليس نصًا في التضعيف؛ لاحتمال أن تكون العلة من غيره، ويؤيده أن الخبر المشار إليه هو من روايته عن أبان عن أنس، وأبان؛ متروك. فانظر - إن شئت - ترجمة إسماعيل في «اللسان» .\nوقال الهيثمي في الطريق الأولى:\n«رواه أبو يعلى والطبراني، وفيه عبيد بن القاسم، وهو متروك» .\nقلت: وفيه علة أخرى، وهي شيخه العلاء بن ثعلبة؛ فإنه لا يعرف إلا في هذه الرواية، وقد قال فيه ابن أبي حاتم (٣ / ٣٥٣) عن أبيه:\n«مجهول» .\nوكذا في «الميزان» و«اللسان»، وبه أعله الحافظ ابن حجر؛ لكنه تحرف عليه اسم (عبيد بن القاسم) إلى (عبثر بن القاسم)، وذلك فيما نقله الأخ الفاضل حمدي السلفي، فقال في تعليقه على الطريق الأولى:\n«ورواه أبو يعلى (٣٥٢ / ١)، والحافظ في المجلس (٣١) من «الأمالي» وقال:\n«حديث حسن غريب، ورجاله رجال الصحيح إلا العلاء بن ثعلبة فقال أبو حاتم الرازي: إنه مجهول. وإنما حسنته؛ لأن لجميع ما تضمنه المتن شواهد مفرقة» .","vol":"12","page":813},{"text":"قلت: وقد أعله في «المجمع» بعبثر بن القاسم وقال: هو متروك، وتحرف عبثر إلى عبيد في «المجمع» والأصل أيضًا» .\nوأقول - وبالله التوفيق -: فيه أمور:\nأولًا: مدار الحديث في المصدرين السابقين: «مسند أبي يعلى» و«معجم الطبراني» على أحمد بن المقدام العجلي عن عبيد بن القاسم كما سبق، والتحريف على عكس ما ذكر الأخ السلفي؛ فإن الصواب أنه عبيد بن القاسم؛ كما وقع في الأصل الذي أشار إليه، ويعني به: «المعجم»، وهو الموافق لما في نسختنا من «مسند أبي يعلى»، ويبعد عادة أن يتفق مثل هذا التحريف المزعوم فيهما.\nثانيًا: لم يرد في ترجمة (عبثر) أنه روى عن ثعلبة وعنه أحمد بن المقدام؛\nوإنما جاء ذلك في ترجمة عبيد بن القاسم؛ كما في «تهذيب الحافظ» ! وقد روى له ابن حبان في «الضعفاء» (٢ / ١٧٥) حديثين، وابن عدي (٥ / ١٩٨٧ - ١٩٨٨) آخرين من رواية أحمد بن المقدام عنه.\nثالثًا: قوله: «وقد أعله في «المجمع» بعبثر. . وقال: هو متروك. . .»؛ خطأ فاحش، لا يجوز نسبته إلى الهيثمي؛ لأنه - أعني: (عبثر) - ثقة من رجال الشيخين، فكيف يقال: إنه قال فيه: متروك؟ ! فكان على الأخ أن يقول: وقد أعله بعبيد بن القاسم. . دفعًا للإيهام، ثم يذكر أنه تحرف اسمه على «المجمع» وأن الصواب فيه (عبثر)، وقد علمت أن الصواب خلاف ذلك، وأنه لا تحريف في «المجمع» ولا في «المعجم» ولا في «المسند»، والظاهر أن التحريف وقع أولًا عند الحافظ، ثم تبعه السلفي تعظيمًا له، فحمله ذلك على تخطئة الأصل و«المجمع» ! ! ولا أدري الذي وقع في نسخته من «مسند أبي يعلى»","vol":"12","page":814},{"text":"رابعًا: تعليل الحافظ تحسينه للحديث مع الاعتراف بضعفه لشواهده؛ فيه نظر عندي بالنسبة لبعض فقراته، وبخاصة حديث الترجمة؛ فإني لا أعرف له شاهدًا إلا الطريق الأخرى، ولا يصح تقويتها بالطريق الأولى؛ لشدة ضعفها. والله أعلم.\n<span data-type=\"title\" id=toc-5913>٥٨٩١ </span>- (الحسن والحسين شنفا العرش، وليسا بمعلقين) .\nموضوع. أخرجه الطبراني في «الأوسط» (١ / ٢١ / ١ / ٣٣١): حدثنا أحمد بن رشدين قال: حدثني حميد بن علي البجلي قال: نا ابن لهيعة عن أبي عشانة عن عقبة بن عامر الجهني مرفوعًا به. وقال:\n«لم يروه عن ابن لهيعة إلا حميد بن علي» .\nقلت: وكلاهما ضعيف، والأول من رجال «التهذيب»؛ مشهور بضعف حفظه.\nوأما حميد بن علي البجلي؛ ففي «الميزان» و«اللسان»:\n«حميد بن علي الكوفي. عن ابن لهيعة. قال ابن معين: ليس حديثه بشيء» .\nقلت: فالظاهر أنه هذا البجلي، وأنه ليس هو حميد الأعرج الكوفي القاص الملائي، وهو حميد بن عطاء. ويقال: ابن علي. ويقال: ابن عبد الله. ويقال: ابن عبيد. فإن هذا أعلى طبقة من الأول، وهو متروك، مترجم في «التهذيب» . وأحمد بن رشدين: هو أحمد بن محمد بن الحجاج بن رشدين أبو جعفر المصري؛ قال ابن عدي:","vol":"12","page":815},{"text":"«كذبوه، وأنكرت عليه أشياء» .\nكذا في «الميزان»، وذكر له من أباطيله الحديث التالي، وذكرهما ابن الجوزي في «الموضوعات» كما يأتي:\n<span data-type=\"title\" id=toc-5914>٥٨٩٢ </span>- (إذا استقر أهل الجنة في الجنة، قالت الجنة: يا ربّ! وعدتني أن تزينني بركنين من أركانك. قال: أولم أزينك بالحسن والحسين؟ ! [فماست الجنة ميسًا كما تميس العروس]) .\nموضوع. أخرجه الطبراني في «الأوسط» بإسناد الذي قبله، وأخرجه الخطيب في «التاريخ» (٢ / ٢٣٨)، وعنه ابن الجوزي في «الموضوعات» (١ / ٤٠٥) من طريق الطبراني وغيره، الزيادة له. وقال ابن الجوزي:\n«لا يصح من كل الوجوه» .\nوذكره الذهبي من أباطيل ابن رشدين؛ كما تقدم آنفًا، وأقره الحافظ في «اللسان» .\nوأما الهيثمي؛ فأعله بغيره، فقال (٩ / ١٨٤):\n«رواه الطبراني في «الأوسط»، وفيه حميد بن علي، وهو ضعيف» !","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-5915>٥٨٩٣ </span>- (دعوا الحسناء العاقر، وتزجوا السوداء الولود؛ فإني أكاثر بكم الأمم يوم القيامة، حتى السقط يظل محبنطئًا؛ أي: متغضبًا، فيقال له: ادخل الجنة. فيقول: حتى يدخل أبواي. فيقال: ادخل أنت وأبواك) .\nضعيف. أخرجه عبد الرزاق في «المصنف» (٦ / ١٦٠ / ٠٣٤٣ ١) عن","vol":"12","page":816},{"text":"هشام بن حسان عن محمد بن سيرين قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ ولكنه مرسل، وقد روي موصولًا من حديث\nابن مسعود، وفي إسناده متهم بالوضع، وتقدم تخريجه برقم (١٤١٣)، ومن حديث معاوية بن حيدة بلفظ:\n«سوداء ولود خير من حسناء لا تلد؛ إني مكاثر بكم. . .» الحديث.\nوإسناده ضعيف، وتقدم تخريجه برقم (٣٧١١)، ونبهت هناك على أن لحديث (السقط) شاهدًا بنحوه، ولذلك؛ ذكرته في كتابي الجديد: «مختصر صحيح ابن ماجه» .\nوله شاهد آخر من حديث سهل بن حنيف مرفوعًا بلفظ:\n«تزوجوا؛ فإني مكاثر بكم الأمم، وإن السقط ليرى محبنطئًا بباب الجنة، فيقال له: ادخل. فيقول: حتى يدخل أبواي» .\nأخرجه الطبراني في «المعجم الأوسط» (٢ / ٥١ / ١ - ٢ / ٥٨٧٦) من طريق إسحاق بن إبراهيم العقيلي: نا عبد العظيم بن حبيب قال: نا موسى بن عبيدة عن محمد بن كعب القرظي عن سهل بن حنيف. . . وقال - وساق قبله حديثًا آخر يأتي ذكره عقب هذا -:\n«لا يروى هذان الحديثان عن سهل إلا بهذا الإسناد، تفرد بهما عبد العظيم\nابن حبيب» .\nقلت: قال الدارقطني:\n«ليس بثقة»؛ كما في «الميزان» للذهبي، وقال:","vol":"12","page":817},{"text":"«ومن بلاياه. . .»؛ ثم ساق له حديثًا آخر فيه:\n«. . . ومن مات يشهد أن لا إله إلا الله، وأن محمدًا رسول الله؛ شهيد» !\nوموسى بن عبيدة؛ ضعيف؛ كما في «التقريب»، وبه أعله الهيثمي (٤ / ٢٥٣)، وهو تقصير ظاهر!\nوشيء آخر: وهو أنه لم يسقه بتمامه، وإنما الطرف الأول منه الخاص بالتزوج. وكذلك وقع له في «مجمع البحرين» ! !\nوأما الحديث الذي قبل هذا في «المعجم»؛ فلفظه:\n<span data-type=\"title\" id=toc-5916>٥٨٩٤ </span>- (من لم يكن له منكم فرط لم يدخل الجنة إلا تصريدًا. فقال رجل: يا رسول الله! ما لكلنا فرط؟ قال: أوليس من فرط أحدكم أن يفقد أخاه المسلم؟ !) (*)\nإسناده ضعيف جدًا كالذي قبله. وقد ذكرت له ثمة علتين، وأن الهيثمي قصر في إعلاله إياه بعلة واحدة، وكذلك صنع في هذا أيضًا، فقال (٣ / ١٢):\n«رواه الطبراني في «الأوسط»، وفيه موسى بن عبيدة، وهو ضعيف» .\nثم تذكرت أن له علة ثالثة، وهي: جهالة إسحاق بن إبراهيم العقيلي؛ فإني\nلم أجد له ذكرًا فيما عندي من المراجع.\n_________\n(*) قدر للشيخ الألباني - ﵀ - أن خرج هذا الحديث مرة أخرى فيما يأتي برقم (٦٥٠٠) . (الناشر) .","vol":"12","page":818},{"text":"<span data-type=\"title\" id=toc-5917>٥٨٩٤ / م </span>- (تزوجوا ولا تطلقوا؛ فإن الطلاق يهتز منه العرش) .\nموضوع. أخرجه ابن عدي في «الكامل» (٥ / ١٧٦٤)، والخطيب في","vol":"12","page":818},{"text":"«التاريخ» (١٢ / ١٩١)، والديلمي في «مسند الفردوس» (٢ / ٣٠ - الغرائب) من طريق عمرو بن جميع عن جويبر عن الضحاك عن النزال عن علي عن النبي - ﷺ - قال:. . . فذكره.\nقلت: وهذا موضوع؛ آفته عمرو بن جميع أو شيخه جويبر؛ فإنهما متروكان، وفي ترجمة الأول أورده ابن عدي، وروى عن ابن معين أنه قال:\n«كان كذابًا خبيثًا» .\nوقال في آخر الترجمة:\n«وعامة رواياته مناكير، وكان يتهم بوضعها» . وقال الخطيب:\n«كان يروي المناكير عن المشاهير، والموضوعات عن الأثبات» .\n<span data-type=\"title\" id=toc-5918>٥٨٩٥ </span>- (رحم الله قيسًا، رحم الله قيسًا! قيل: يا رسول الله! ترحم على قيس؟ قال: نعم؛ إنه كان على دين أبي إسماعيل بن إبراهيم خليل الله، يا قيس! حي يمنًا، يا يمن! حي قيسًا، إن قيسًا فرسان الله في الأرض، والذي نفسي بيده! ليأتين على الناس زمان ليست لهذا الدين ناصر غير قيس، إن لله ﷿ فرسانًا من أهل السماء مسومين، وفرسانًا من أهل الأرض معلمين، ففرسان الله من أهل الأرض قيسًا، إنما قيس بيضة تفلقت عنا أهل البيت، إن قيسًا ضراء الله في الأرض. يعني: أسد الله) .\nضعيف. أخرجه الطبراني في «الكبير» (١٨ / ٢٦٥ / ٦٦٣) وفي «المعجم الأوسط» (٢ / ٢٠٦ / ٢ / ٨١٨١) من طريق قتيبة بن سعيد: ثنا عبد المؤمن","vol":"12","page":819},{"text":"ابن عبد الله أبو الحسن: ثنا عبد الله بن خالد العبسي عن عبد الرحمن بن مقرن المزني عن غالب بن أبجر قال:\nذكرت قيسًا عند رسول الله - ﷺ - فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عبد الرحمن بن مقرن المزني؛ لم أجد له ترجمة.\nوالأخرى: عبد المؤمن بن عبد الله أبو الحسن - وهو الكوفي -؛ قال ابن أبي حاتم: «وهو ابن عبد الله بن خالد العبسي. . . سألت أبي عنه؟ فقال:\n«مجهول» .\nوأما ابن حبان؛ فذكره في «الثقات» (٨ / ٤١٧) .\nوأما قول الهيثمي (١٠ / ٤٩):\n«رواه الطبراني في «الكبير» و«الأوسط»، ورجاله ثقات» !\nقلت: فهو من أوهامه! وكنت أود أن أقول: من تساهله، لو أن ذاك الذي لم أجد له ترجمة كان ممن وثقه ابن حبان؛ فإن الهيثمي كثير الاعتماد على توثيقه؛ لكن حتى هو لم يذكره في «ثقاته» !\nوالحديث؛ روى منه البخاري في «التاريخ» (٤ / ٩٨) من الوجه المذكور الجملة الأخيرة منه:\n«إن قيسًا ضراء الله. . .» .","vol":"12","page":820},{"text":"وعزاه السيوطي بتمامه في «الجامع الكبير» (١٤٣٥٠) لابن منده أيضًا وابن عساكر. وذكر منه في «الجامع الصغير» - وكذا النبهاني في «الفتح الكبير» - الطرف الأول، ووقع فيه: (قسًا) مكان: (قيسًا) ! وهو تصحيف، وانطلى أمره على المناوي فشرح الحديث على أنه قس بن ساعدة، وساق فيه حديث ابن عباس:\n«أيكم يعرف القس بن ساعدة. . .» ! ولا يصح، ولعله يتيسر لي تخريجه فيما يأتي. (انظر الحديث ٥٩٠٦) .\n<span data-type=\"title\" id=toc-5919>٥٨٩٦ </span>- (إن داود سأل ربه فقال: يا رب! إنه يقال: رب إبراهيم وإسحاق ويعقوب، فاجعلني رابعهم حتى يقال: ورب داود. فقال: يا داود! إنك لم تبلغ ذلك؛ إن إبراهيم لم يعدل بي شيئًا قط، ألا ترى إليه إذ يقول: [﴿أفرأيتم ما كنتم تعبدون أنتم وآباؤكم الأقدمون فإنهم عدو لي إلا رب العالمين﴾] . يا داود! وأما إسحاق؛ فإنه جاد بنفسه لي في الذبح. وأما يعقوب؛ فإني ابتليته ثمانين سنة، فلم يسئ بي الظن ساعة قط؛ فلن تبلغ ذلك يا داود) .\nمنكر. أخرجه العقيلي في «الضعفاء» (٣ / ٩٣ - ٩٤) من طريق عبد المؤمن العبسي عن الأعمش عن عطية العوفي عن أبي سعيد الخدري مرفوعًا. وقال:\n«حديثه غير محفوظ» . يعني: هذا. وقال أبو حاتم:\n«مجهول» .\nوشذ ابن حبان، فذكره في «الثقات» ! كما تقدم في الحديث الذي قبله.","vol":"12","page":821},{"text":"ثم وجدت له طريقًا أخرى: عند الدولابي (١ / ١٩٠) عن أبي سعيد التميمي - وهو الحسن بن دينار - عن علي بن زيد عن الحسن عن الأحنف بن قيس عن العباس بن عبد المطلب مرفوعًا.\nقلت: وهذا إسناد واهٍ جدًا لا يساوي فلسًا؛ آفته الحسن بن دينار هذا؛ قال ابن حبان في «الضعفاء» (١ / ٢٣٠):\n«يحدث بالموضوعات عن الأثبات، ويخالف الثقات في الروايات حتى يسبق\nإلى القلب أنه كان المتعمد لها، تركه ابن المبارك ووكيع، وأما أحمد بن حنبل ويحيى بن معين؛ فكانا يكذبانه» .\nقلت: ومن نكارة هذا الحديث: أن فيه أن الذبيح إسحاق! وقد روي في هذا أحاديث أخرى كلها ضعيفة، وبعضها أشد ضعفًا من بعض؛ كما سبق بيانه في:\n«الذبيح إسحاق» رقم (٣٣٢) .\nوذكرت هناك أن الصواب عند المحققين: أن الذبيح إنما هو إسماعيل عليه\nالسلام. فراجعه.\n<span data-type=\"title\" id=toc-5920>٥٨٩٧ </span>- (سووا القبور على وجه الأرض إذا دفنتم) .\nمنكر بهذا التمام. أخرجه الطبراني في «المعجم الكبير» (١٨ / ٣١٤ / ٨١٢) من طريق عبد الحميد بن جعفر: أخبرني أبو إبراهيم السبائي عن أبي علي الهمداني عن فضالة بن عبيد مرفوعًا به.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير أبي إبراهيم السبائي؛ فذكره","vol":"12","page":822},{"text":"البخاري في «كنى التاريخ» (٤ / ٩) وابن أبي حاتم بهذه الرواية، ولم يذكرا فيه جرحًا ولا تعديلًا.\nوأبو علي الهمداني؛ اسمه عريب بن حميد.\nوقد رواه ابن لهيعة قال: ثنا يزيد بن أبي حبيب: أن أبا علي الهمداني أخبره: أنه رأى فضالة أمر بقبور المسلمين فسويت بأرض الروم، وقال: سمعت رسول الله - ﷺ - يقول:\n«سووا قبوركم بالأرض» .\nوابن لهيعة سيئ الحفظ.\nورواه الطبراني (٨١٠) من هذا الوجه ولم يقل: «بالأرض»، وهو الأرجح عندي. لموافقته لروايتين أخريين عند الطبراني عن يزيد ابن أبي حبيب عن ثمامة ابن شفي عن فضالة به نحوه.\nوكذلك رواه مسلم وغيره عن ثمامة به.\nوهو مخرج في «أحكام الجنائز» (ص ٢٠٨) .\n<span data-type=\"title\" id=toc-5921>٥٨٩٨ </span>- (إنه سيكون رجل من بني أمية بـ (مصر) [أخنس] يلي سلطانًا، ثم يغلب على سلطانه أو ينزع منه، ثم يفر إلى الروم، فيأتي بالروم إلى (وفي رواية: فيأتي بهم الإسكندرية، فيقاتل) أهل الإسلام [بها]، فتلك أول الملاحم) .\nضعيف. أخرجه الطبراني في «الأوسط» (٢ / ٢١٢ / ٢ / ٨٢٨٧) من","vol":"12","page":823},{"text":"طريق ابن لهيعة عن كعب بن علقمة قال: سمعت أبا النجم: أنه سمع أبا ذر ﵁ يقول أنه سمع رسول الله - ﷺ - يقول:. . . فذكره. وقال:\n«لا يروى عن أبي ذر إلا بهذا الإسناد، تفرد به ابن لهيعة» .\nقلت: وهو ضعيف، وأبو النجم؛ لم أعرفه، وكذا قال الهيثمي في «المجمع» (٧ / ٣١٨) . ويبدو أنه لا يعرف إلا بهذا الإسناد؛ كما يشعر به كلام ابن يونس الآتي.\nوللحديث علة ثالثة: وهي الاختلاف في إسناده؛ فقد رواه الوليد بن مسلم:\nنا ابن لهيعة عن كعب بن علقمة: حدثني حسان بن كريب قال: سمعت أبا ذر به. فأسقط (أبا النجم) وأنزل مكانه (حسان) .\nأخرجه ابن عساكر في «تاريخ دمشق» (٤ / ٣٩٢ - المصورة) من طريق محمد بن هارون الروياني.\nثم أخرجه من طريق أخرى عن الوليد به؛ إلا أنه أدخل (حسان) بين كعب وأبي النجم، ثم قال:\n«قال أبو سعيد بن يونس: (أبو النجم) يروي عن أبي ذر الغفاري، والحديث معلول» . قال المناوي عقبه:\n«إلى هنا كلام ابن عساكر، وأقره عليه الذهبي، فرمز المصنف لحسنه مع قطع مخرجه بأنه معلول غير مقبول» .\nوأقول: لعل الرمز المشار إليه لم يصدر من السيوطي؛ فإنه غير موجود في كثير من نسخ «الجامع الصغير»، ومنها النسخة المطبوع عليها شرح المناوي، ويؤيد ذلك","vol":"12","page":824},{"text":"أنه - أعني: السيوطي - قد نقل هو نفسه في «الجامع الكبير» (١٤٨٤٦) إعلال ابن عساكر إياه وأقره.\nوراجع مقدمة كتابي «صحيح الجامع الصغير» أو «ضعيفه»؛ لتعلم أنه لا قيمة لرموز السيوطي في «الجامع» من وجوه، منها: شك المناوي نفسه فيها فالعجب منه كيف يعتمد بعد ذلك على رموزه ثم ينتقد رمزه! !\n(تنبيه): الزيادات والرواية استفدتها من (ابن عساكر)، وقد عزا الحديث إليه وإلى الروياني فقط في «الجامعين»؛ ففاته «المعجم الأوسط» .\n<span data-type=\"title\" id=toc-5922>٥٨٩٩ </span>- (سيد السلعة أحق أن يستام) .\nضعيف. أخرجه أبو داود في «المراسيل» (١٦٦)، ومن طريقه البيهقي (٦ / ٣٥ - ٣٦) معلقًا، وابن أبي شيبة في «المصنف» (٧ / ١٤) من طريق ابن المبارك عن عبد الله بن عمرو بن علقمة عن ابن أبي حسين قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ لكنه معضل؛ ابن أبي حسين: هو عمر بن سعيد الكوفي المكي؛ وهو ثقة من رجال الشيخين؛ لكنه ليس له رواية عن الصحابة، وإنما عن التابعين، ولذلك؛ أورده ابن حبان فيهم (٧ / ١٦٦)؛ فهو معضل كما ذكرنا.\n(تنبيه): وقع في «الجامع الصغير» و«الكبير» (١٤٧٩٣): (أبي حسين) فسقط من قلم السيوطي لفظ: (ابن)، ومشى عليه شارحه المناوي، ففسره بقوله: «العكلي بضم المهملة: زيد بن الحباب (الأصل: الحبابة!) . وفي نسخة:","vol":"12","page":825},{"text":"(أبي حصين) - بفتح أوله - ابن أحمد بن عبد الله بن يونس: اسمه عبد الله، يروي عنه أبو داود» !\nوكلاهما خطأ هنا، وبخاصة الثاني منهما.\n<span data-type=\"title\" id=toc-5923>٥٩٠٠ </span>- (السكينة في أهل الشاء والبقر) .\nمنكر بذكر (البقر) . أخرجه البزار في «مسنده» (٢ / ١١٤ / ١٣٣١ - كشف الأستار) من طريق أبي عامر: ثنا كثير بن زيد عن الوليد عن أبي هريرة عن النبي - ﷺ - قال: «والسكينة. . .» .\nقلت: وهذا إسناد حسن، رجاله ثقات على ضعف في كثير بن زيد، وهو الأسلمي المدني؛ قال الهيثمي في «المجمع» (٤ / ٦٦):\n«رواه البزار، وفيه كثير بن زيد، وثقه أحمد وجماعة، وفيه ضعفًا. وقال الحافظ في «التقريب»:\n«صدوق يخطئ» .\nلكن شيخه الوليد إن كان ابن رباح؛ فالإسناد متصل، وان كان ابن كثير؛ فهو منقطع، والله أعلم.\nقلت: وأنا أرى أن ذكر البقر في هذا الحديث منكر، تفرد به ابن زيد هذا إسنادًا ومتنًا، وكأن الهيثمي ﵀ أشار إلى ذلك في «الكشف» بقوله عقب الحديث:\n«قلت: أخرجته لذكر (البقر») .","vol":"12","page":826},{"text":"وقد ذكره بزيادة الواو في أوله: «والسكينة. . .» . كأنه يشير إلى أنه قطعة\nمن حديث في «مسند البزار»، [و] الحديث ليس على شرطه؛ بخلاف هذه الزيادة: (والبقر)؛ فإنها لم ترد في «الصحيحين» ولا في بقية الستة، حتى ولا في «مسند أحمد» وقد استوعب فيه كثيرًا من طرقه (٢ / ٣١٩، ٣٧٢، ٣٨٠، ٤٠٧ - ٤٠٨، ٤١٨، ٤٥٧، ٤٨٠، ٥٠٦) من طرق أخرى عن أبي هريرة دون الزيادة، وأكثرها في «صحيح البخاري» (٣٣٠١، ٣٤٩٩، ٤٣٨٨)، و«صحيح مسلم» (١ / ٥١ - ٥٣)، و«صحيح أبي عوانة» (١ / ٥٩ - ٦٠) بألفاظ متقاربة.\nوله شاهد من حديث أبي سعيد الخدري.\nأخرجه أحمد (٣ / ٤٢، ٩٦) من طريق حجاج بن أرطاة عن عطية بن سعد عنه.\nومما سبق تعلم أن رمز السيوطي للحديث بالحسن في بعض نسخ «الجامع الصغير» مما لا قيمة له، ولعله تبع فيه ما نقله في «الجامع الكبير» (١٠٩٣٩) عن الحافظ ابن حجر أنه حسن إسناده، فإذا صح هذا عن الحافظ؛ فيكون ذلك منه وقوفًا عند ظاهر السند، دون التأمل بما وقع فيه من المخالفة، وإلا؛ فما هو الحديث المنكر - أو على الأقل الشاذ - إن لم يكن هذا؟ !\n<span data-type=\"title\" id=toc-5924>٥٩٠١ </span>- (شفاعتي لأهل الذنوب من أمتي. قال أبو الدرداء: وإن زنى وإن سرق؟ فقال: نعم، وإن زنى وإن سرق على رغم أنف أبي الدرداء) .\nموضوع بهذا السياق. أخرجه الخطيب في «التاريخ» (١ / ٤١٦) من","vol":"12","page":827},{"text":"طريق إبراهيم بن حبان بن طلحة قال: نبأنا شعبة عن الحكم عن عبد الرحمن ابن أبي ليلى عن أبي الدرداء مرفوعًا.\nقلت: وهذا إسناد موضوع، آفته إبراهيم هذا، وهو إبراهيم بن البراء بن النضر ابن أنس بن مالك، اختلفوا في نسبه؛ تعمية لحاله؛ كما أوضحه الخطيب في «موضحه»، وقال في خاتمة ترجمته منه (١ / ٤٠١):\n«وإنما كثر الاختلاف في نسب هذا الرجل لأجل ضعفه، ووهاء رواياته، وحدث أحاديث منكرة عن مالك وشعبة والحمادين، فغير نسبه من سمع منه؛ تدليسًا للرواية عنه» . وقال العقيلي (١ / ٤٥):\n«يحدث عن الثقات بالأباطيل» . وقال ابن عدي (١ / ٢٥٤):\n«أحاديثه كلها مناكير موضوعة، ومن اعتبر حديثه؛ علم أنه ضعيف جدًا، وهو متروك الحديث» . وقال ابن حبان في «الضعفاء» (١ / ١١٧):\n«يحدث عن الثقات بالأشياء الموضوعات» .\nقلت: هذا هو علة الحديث، ولم يتنبه لها المناوي في «شرح الجامع الصغير»؛ فأخذ يضعف الحديث ببعض من دونه! وقلدته في ذلك اللجنة القائمة على تحقيق «الجامع الكبير» (١٤٩٣٥)، فنقلت كلامه، وأقرته كما هي عادتها! ! (تنبيه): الشطر الأول قد صح في عدة روايات بلفظ:\n«شفاعتي لأهل الكبائر من أمتي» . وهو مخرج في «ظلال الجنة» (٨٣٠ - ٨٣٢) .\nوجملة؛ «وإن زنى وإن سرق»؛ هي من تمام حديث أبي ذر في «الصحيحين»،","vol":"12","page":828},{"text":"وفي رواية لابن حبان (أبي الدرداء)؛ عن النبي - ﷺ - قال:\n«أتاني جبريل، فبشرني أن من مات من أمتك لا يشرك بالله شيئًا؛ دخل الجنة. فقال: وإن زنى. . .» الحديث، وهو مخرج في «الصحيحة» (٨٢٦) . قلت: فالظاهر أن إبراهيم هذا لفق من هذين الحديثين الصحيحين حديثه هذا الذي لا أصل له، وافتراه على شعبة بسنده المذكور، وهو لا علم له به!\n<span data-type=\"title\" id=toc-5925>٥٩٠٢ </span>- (الشهداء عند الله على منابر من ياقوت في ظل عرش الله، يوم لا ظل إلا ظله، على كثيب من مسك، فيقول لهم الرب: ألم أف لكم وأصدقكم؟ فيقولون: بلى وربنا!) .\nضعيف جدًا. أخرجه العقيلي في «الضعفاء» (١ / ١٠٢ - ١٠٣): حدثنا المقدام بن داود قال: حدثنا أسد بن موسى قال: حدثنا إسماعيل بن عياش عن إسحاق بن عبد الله بن أبي فروة عن الزهري عن حميد بن عبد الرحمن عن أبي هريرة مرفوعًا به.\nذكره في ترجمة إسحاق هذا، وروى عن أحمد أنه قال:\n«لا تحل الرواية عنه» . وفي «التقريب» للحافظ:\n«متروك» .\nقلت: وإسماعيل بن عياش؛ قال الذهبي.\n«منكر الحديث في الحجازيين» .\nقلت: وإسحاق؛ حجازي مد ني.","vol":"12","page":829},{"text":"والمقدام بن داود؛ متكلّم فيه.\n<span data-type=\"title\" id=toc-5926>٥٩٠٣ </span>- (ضعي يدك اليمنى على فؤادك وقولي: باسم الله، اللهم! داوني بدوائك، واشفني بشفائك، وأغنني بفضلك عمن سواك، واحدر عني أذاك) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٢٥ / ٣٩ / ٧٢): حدثنا محمد بن حيان المازني: ثنا المنتجع بن مصعب المازني: حدثتني ربيعة بنت يزيد: حدثتني مية عن ميمونة بنت [أبي] عسيب مولاة رسول الله - ﷺ -:\nأن امرأة من حريش أتت رسول الله - ﷺ - على بعير، فنادت: يا عائشة! أعينيني بدعوة من رسول الله - ﷺ - تسكنيني أو تطمنيني، وأنه قال لها:. . . (فذكره) قالت ربيعة: فدعوت به، فوجدته جيدًا. قال المنتجع: وأرى أن ربيعة قالت في هذا الحديث: إن المرأة كانت غيري.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون ميمونة؛ لم أجد لهم ترجمة، وقال الهيثمي في «المجمع» (١٠ / ١٨٠):\n«رواه الطبراني، وفيه من لم أعرفهم» .\nوعزاه الحافظ في «الإصابة» لأبي نعيم، وسكت عنه! وبعض الأسماء فيه يختلف. عما هنا. والله أعلم.\n(الحريش) - وكذا في «الإصابة» -: وهي قرية من أعمال الموصل. ووقع في «المجمع»: (الجرش) . ولعله الصواب: وهي من أرض البلقاء في طريق الذاهب من عمان إلى دمشق.","vol":"12","page":830},{"text":"<span data-type=\"title\" id=toc-5927>٥٩٠٤ </span>- (اطووا ثيابكم؛ ترجع إليها أرواحها؛ فإن الشيطان إذا وجد الثوب مطويًا؛ لم يلبسه، وإذا وجده منشورًا؛ لبسه) (*) .\nموضوع. أخرجه الطبراني في «المعجم الأوسط» (٢ / ٤٩ / ١ - ٢ / ٥٨٨٧)\nمن طريق عبد الملك بن الوليد البجلي قال: ثنا يحيى بن كهمس عن عمر بن موسى عن أبي الزبير عن جابر مرفوعًا به. وقال:\n«لم يروه عن أبي الزبير إلا عمر بن موسى بن وجيه، ولا يروى إلا بهذا الإسناد» .\nقلت: عمر بن موسى هذا؛ من الوضاعين المعروفين بالوضع، ولذا؛ قال الهيثمي في «المجمع» (٥ / ١٣٥):\n«رواه الطبراني في «الأوسط»، وفيه عمر بن موسى بن وجيه، وهو وضاع» . والحديث؛ أورده السيوطي في «الجامع الصغير» من رواية ابن عساكر عن جابر نحوه. وقال في «الجامع الكبير» (١١٠٣٩):\n«وفيه ياسين بن معاذ الزيات؛ متروك؛ قال (حب): يروي الموضوعات» .\nورواه ابن الجوزي في «العلل المتناهية» (٢ / ١٩٦ / ١١٤١) مختصرًا جدًا بإسناده من طريق أخرى عن عمر بن موسى بلفظ:\n«طي الثوب راحته» .\nوكذلك رواه الديلمي في «مسند الفردوس»؛ كما في «الجامع»، وهو في\n«الفردوس» برقم (٣٩٥٧)، ثم قال ابن الجوزي:\n_________\n(*) قدر للشيخ الألباني - ﵀ - تخريج هذا الحديث مرة أخرى فيما سبق برقم (٢٨٠١) . (الناشر) .","vol":"12","page":831},{"text":"«حديث لا يصح؛ عمر بن موسى - هو الوجيهي - قال يحيى: ليس بثقة. وقال النسائي والدارقطني: متروك. وقال ابن عدي. هو في عداد من يضع الحديث» .\nقلت: فالعجب من ابن الجوزي إذ لم يورده في «الموضوعات»، وهذا من تناقضه! فتارة يورد الحديث في «العلل»، وحقه أن يورده في «الموضوعات» كهذا، وتارة يورد فيها ما حقه أن يورده في «العلل» !\nوأما السيوطي؛ فقد سود كتابه «الجامع الصغير» بالروايتين: المطولة والمختصرة؛ مع علمه أن في الرواية الأولى ذاك الوضاع!\n<span data-type=\"title\" id=toc-5928>٥٩٠٥ </span>- (الضحك ضحكان: ضحك يحبه الله، وضحك يمقت الله عليه، فأما الضحك الذي يحبه الله؛ فالرجل يكشر في وجه أخيه حداثة عهده به، وشوقًا إلى رؤيته. وأما الضحك الذي يمقت الله به عليه؛ فالرجل يتكلم بكلمة الجفاء، أو الباطل؛ ليضحك أو يضحك، فيهوي بها في جهنم سبعين خريفًا) .\nضعيف جدًا. أخرجه هناد في «الزهد» (٢ / ٥٥٢ / ١١٤٣): حدثنا المحاربي عن عباد بن كثير عمن حدثه عن الحسن قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عباد بن كثير هذا - وهو الثقفي البصري -؛ متروك؛ كما في «التقريب» .\nوشيخه؛ مجهول العين لم يسم.","vol":"12","page":832},{"text":"والحسن؛ هو البصري، فالحديث مع ضعف إسناده الشديد مرسل، وبخاصة\nأنه من مراسيل الحسن البصري، وهي كالريح؛ كما يقول العلماء.\n<span data-type=\"title\" id=toc-5929>٥٩٠٦ </span>- (أفيكم أحد يعرف القس بن ساعدة الإيادي؟ قالوا: نعم؛ كلنا نعرفه. قال: ما فعل؟ قالوا: هلك. قال: ما أنساه بسوق عكاظ، في الشهر الحرام، على جمل أحمر، يخطب الناس وهو يقول: أيها الناس! اجتمعوا، واسمعوا، وعوا، كل من عاش مات، وكل من مات فات، وكل ما هو آتٍ آت، إن في السماء لخبرًا، وإن في الأرض لعِبرًا، مهادٌ موضوعٌ، وسقفٌ مرفوعٌ، ونجومٌ تمورُ، وبحارٌ لا تغورُ، أقسم قُس حقًا! لئن كان في الأرضِ رضًا؛ ليكوننَّ سخطٌ، وإن لله دينًا هو أحب إليه من دينكمُ الذي أنتم عليه، ما لي أرى الناس يذهبون فلا يرجعون؟ أرضوا بالمقام فأقاموا، أم نزلوا فناموا؟ ثم أنشأ يقول:\nفي الذاهبينَ الأولينَ.... من القرون لَنَا بصائر\nلما رأيتُ مواردًا للمـ.... ـوت ليس لها مصادر\nورأيت قومي نحوها.... يسعى الأكابر والأصاغر\nلايرجع الماضي إليك.... ولا من الباقين غابر\nأيقنتُ أني لا محالةَ.... حيث صارَ القومُ صائِر) .\nموضوع. أخرجه البزار (٣ / ٢٨٦ / ٢٧٥٩)، والطبراني في «المعجم الكبير» (١٢ / ١٢٥٦١)، وابن عدي في «الكامل» (٦ / ٢١٥٥)، وعنه البيهقي في «دلائل النبوة» (٢ / ١٠٤) من طريق محمد بن الحجاج اللخمي عن مجالد","vol":"12","page":833},{"text":"عن الشعبي عن ابن عباس قال:\nقدم وفد عبد القيس على رسول الله - ﷺ - فقال:. . . فذكره. والسياق للبزار،\nوقال:\n«لا يروى إلا من هذا الوجه، ومحمد بن الحجاج حدث بأحاديث لم يتابع عليها» . وكذا قال البيهقي؛ إلا أنه قال في ابن الحجاج:\n«متروك» . وقال الهيثمي في «المجمع» (٩ / ٤١٩):\n«رواه الطبراني والبزار، وفيه محمد بن الحجاج اللخمي، وهو كذاب» .\nومجالد بن سعيد - وهو الهمداني -؛ ليس بالقوي، وما نسبه الدكتور القلعجي\nفي تعليقه على «الدلائل» للميزان: أنه شيعي كذاب، فهو كذب محض على «الميزان» ! ولعله من جهله بهذا العلم، وليس بسوء قصد؛ فإن الذهبي برأه من الكذب حين ساق له حديثًا من رواية عبد الله بن جرير بسنده عنه، فقال الذهبي:\n«قلت: هذا كذب صريح، وما كان ينبغي أن يذكر هذا الحديث في ترجمة مجالد، فالآفة من ابن جرير» .\nهذا؛ وللحديث طريق آخر: يرويه القاسم بن عبد الله بن مهدي: حدثنا أبو عبيد الله سعيد بن عبد الرحمن المخزومي قال: حدثنا سفيان بن عيينة عن أبي حمزة الثمالي عن سعيد بن جبير عن ابن عباس به نحوه.\nأخرجه البيهقي (٢ / ١٠٢) .","vol":"12","page":834},{"text":"قلت: وإسناده واهٍ بمرة؛ آفته القاسم هذا؛ اتهمه الذهبي بحديثين باطلين. وأبو حمزة الثمالي - واسمه ثابت بن أبي صفية -؛ ضعيف رافضي.\nوأخرجه البيهقي (٢ / ١٠١) من طريق سعيد بن هبيرة قال: حدثنا معتمر\nابن سليمان عن أبيه عن أنس بن مالك به مختصرًا نحوه.\nوآفة هذا سعيد بن هبيرة؛ قال ابن حبان (٢ / ٣٢٧):\n«يحدث بالموضوعات عن الثقات، كأنه كان يضعها أو توضع له فيجيب\nفيها» .\nوالحديث؛ أورده ابن الجوزي في «الموضوعات» (١ / ١١٣ - ١١٤) من الطريق الأولى، ومن حديث أبي هريرة نحوه. ثم قال:\n«وهذا الحديث من جميع جهاته باطل، قال أبو الفتح الأزدي الحافظ: هو حديث موضوع لا أصل له» .\nثم بين عللها. وقال الحافظ في ترجمة (قس) من «الإصابة»:\n«وقد أفرد بعض الرواة طرق حديث قس، وفيه شعره وخطبته، وهو في (المطولات) للطبراني وغيرها، وطرقه كلها ضعيفة» .\nقلت: وقد خرجها السيوطي في «اللآلي» (١ / ١٨٣ - ١٩٣)، وقد بيَّن عللها كلها إلا الأخيرة منها وهي أطولها وفيها زيادات كثيرة؛ فقد سكت عنها، وكأنه لظلمة إسنادها، وجهالة بعض رواتها، ونكارة متنها. ويد الصنع والتكلف ظاهرة عليها. والله أعلم.","vol":"12","page":835},{"text":"<span data-type=\"title\" id=toc-5930>٥٩٠٧ </span>- (الضرار في الوصية من الكبائر) .\nضعيف جدًا. أخرجه الطبري في «التفسير» (٨ / ٦٦ / ٨٧٨٨)، وابن أبي حاتم في «تفسيره»؛ كما في «ابن كثير» (١ / ٤٦١)، والعقيلي في «الضعفاء» (٣ / ١٨٩)، والبيهقي في «السنن» (٦ / ٢٧١) من طريق عمر ابن المغيرة المصيصي عن داود بن أبي هند عن عكرمة عن ابن عباس مرفوعًا. أورده العقيلي في ترجمة عمر هذا، وقال:\n«لا يتابع على رفعه، رواه الناس عن داود موقوفًا، لا نعلمه رفعه غير عمر» .\nقلت: قال فيه البخاري:\n«منكر الحديث، مجهول» . وقال الحافظ في «التهذيب» (١ / ٢٣١):\n«ضعيف جدًا، فالحمل فيه عليه، وقد رواه الثوري وغيره عن داود موقوفًا» .\nقلت: وقد اتفقت أقوال الحفاظ على أن الصواب فيه موقوف على ابن عباس.\nوالموقوف: أخرجه النسائي قي «الكبرى» (٦ / ٣٢٠ / ١١٠٩٢) من طريق علي بن مسهر، والبيهقي أيضًا من طريق هشيم؛ كلاهما عن داود بن أبي هند به. وزاد النسائي:\n«ثم تلا: (تلك حدود الله فلا تعتدوها. . .! . وقال البيهقي:\n«هذا هو الصحيح موقوف» .\nقلت: وتطاول الجهلة الثلاثة المعلقون على طبعتهم المبرقشة لـ «الترغيب والترهيب» للمنذري، فضعفوا بجهل بالغ الموقوف أيضًا، تعليقًا على الحديث","vol":"12","page":836},{"text":"- وقد وقع في «الترغيب» (٤ / ١٦٦ / ٦) مرفوعًا معزوًا للنسائي -! فقال الجهلة في تعليقهم عليه (٤ / ٢٢٤):\n«موقوف ضعيف، رواه النسائي (١١٠٩٢) في «السنن الكبرى» موقوفًا، وفي إسناده علي بن مسهر: له غرائب بعدما أضَرَّ، وداود بن أبي هند: كان يهم بأخَرة» ! !\nكذا قالوا - عاملهم الله بما يستحقون على تطفلهم على هذا العلم -! فإنهم قد أضرُّوا كثيرًا في تعليقهم على هذا الكتاب بسبب جهلهم وقفوِههم ما لا علم لهم به. وهذا هو الدليل أمامنا - من مئات الأدلة -؛ فإنهم مع مخالفتهم لتصحيح الأئمة لهذا الموقوف تشبثوا بما لا مطعن فيه في جرح المذكورين! فإن كون الراوي له غرائب، أو يهم وبأخرة، فإن ذلك لا يستلزم رد حديثه إذا كان ثقة كما هو الشأن هنا؛ فإن داود من رجال مسلم، وعلي بن مسهر من رجال الشيخين.\nثم إنهم لم يؤدوا الأمانة العلمية؛ فما ذكروه فيهما نقلوه عن الحافظ في «التقريب»، وهو قد وثقهما؛ فقال في الأول: «ثقة، كان. . .»، وفي الآخر: «ثقة له. . .»، فهل كان هذا الكتمان عن قصد، أم عن جهل؟ ! أحلاهما مر.\nثم إن هذا قد تابعه هشيم: عند البيهقي؛ كما تقدم، فهات كتموه أيضًا؟ ذلك\nمما لا أظن؛ لأنهم لا يحسنون البحث! !\n<span data-type=\"title\" id=toc-5931>٥٩٠٨ </span>- (عفوُ الملُوكِ أبقى للمُلكِ) .\nضعيف. أخرجه الرافعي في «تاريخ قزوين» (٤ / ١٠١) من طريق السيد\nأبي علي عبيد الله بن محمد بن عبد الله بن علي بن الحسن بن الحسين بن","vol":"12","page":837},{"text":"جعفر بن عبد الله بن الحسن بن علي بن الحسين بن علي بن أبي طالب ﵁ بروايته عن آبائه واحدًا عن واحد قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: من دون جعفر بن عبد الله؛ لم أعرفهم. أورده الرافعي قي ترجمة المظفر بن المطرف بن أحمد الخليلي أبي محمد، وقال فيه:\n«كان تفقه في مبدأ أمره، ورقت حاله في شيخوخته علي كثرة العيال، وكف بصره سنين في آخر عمره» .\n<span data-type=\"title\" id=toc-5932>٥٩٠٩ </span>- (لما مات النبي - ﷺ -؛ [زُرِّرَ عليه قميصُهُ الذي كُفِّن فيهِ]) .\nمنكر. أخرجه ابن عدي في «الكامل» (١ / ١٩٢)، والخطيب في «تاريخ بغداد» (٤ / ٢٥٩) من طريق أحمد بن عبيد عن الأصمعي عن ابن عون عن محمد عن أبي هريرة به. قال محمد: فأنا زَرَرتُ على أبي هريرة. قال ابن عون: فأنا زررت على محمد. قال الأصمعي: فذكرت ذلك لحماد بن زيد، فقال: أنا زررت على ابن عون.\nقلت: والسياق لابن عدي؛ لكن سقط منه الجملة التي بين المعكوفتين. فاستدركتها من «التاريخ» وترجمة الأصمعي من «الميزان» .\nوهذا إسناد ضعيف، ومتن منكر.\nأما الضعف؛ فمن أحمد بن عبيد - وهو ابن ناصح النحوي -؛ قال الذهبي في «الميزان»:\n«صويلح» . وقال الحافظ:","vol":"12","page":838},{"text":"«ليِّن الحديث» . وقال الخطيب:\n«تفرد برواية هذا الحديث مرفوعًا، ولا يصح. وقال أبو أحمد الحافظ النيسابوري: «لا يتابع في جل حديثه»، ورواه غيره عن الأصمعي به موقوفًا. لم يذكر فيه أبا هريرة ولا النبي - ﷺ -، وهو الصحيح» .\nوأما النكارة؛ فقال الذهبي في ترجمة الأصمعي:\n«وهذا حديث منكر؛ قد ثبت أنه ﵊ كُفِّنَ في ثلاثةِ أثوابٍ ليس فيها قميص. فأحمد بن عبيد؛ ليس بعمدة» .\nونقله الحافظ في «التهذيب» وأقره.\nوتكفينه - ﷺ - في ثلاثة أثواب؛ هو من حديث عائشة في «الصحيحين» وغيرهما، وهو مخرج في «أحكام الجنائز» (ص ٦٣) . فلم يكن هناك قُمصَانٌ ولا أزرازٌ!\nوأما حديث جابر بن سمرة قال:\n«كُفن رسول الله - ﷺ - في ثلاثة أثواب بيض وإزار ولفافة، وكفن عمر في\nثوبين» .\nفرواه البزار (١ / ٣٨٤ / ٨١١ - كشف الأستار) من طريق أبي عبد الله عن سماك بن حرب عنه. وقال:\n«لا نعلم أحدًا رواه هكذا إلا جابر بن سمرة، وناصح؛ ضعيف» .\nقلت؛ وناصح: هو ابن عبد الله أبو عبد الله المُحَلمي؛ قال البخاري:","vol":"12","page":839},{"text":"«منكر الحديث» .\n(تنبيه): كذا وقع الحديث في «الكشف» و«مجمع الزوائد» (٣ / ٢٣):\n«وإزار» . فإذا صح هذا؛ فلا نكارة في حديثه. والله أعلم.\n<span data-type=\"title\" id=toc-5933>٥٩١٠ </span>- (لسفرةٌ في سبيل الله خيرٌ من خمسين حجة) .\nضعيف. أخرجه الرافعي في «أخبار قزوين» (٤ / ٢٠٨) في ترجمة يحيى\nابن حامد بن علي بن نصر، قال:\n«روى عن أبي خليفة بـ (قزوين)، حدث عنه أبو الحسن الصيقلي في\n«الأربعين» من جمعه، فقال: ثنا يحيى بن حامد هذا - بـ (قزوين) -: ثنا [أبو] خليفة الفضل بن حباب الجمحي: ثنا طالوت بن عباد: ثنا عباس بن طلحة: ثنا أبو معن صاحب الإسكندرية قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد مرسل ضعيف.\nأولًا: أبو معن صاحب الإسكندرية؛ اسمه عبد الواحد بن أبي موسى، قال ابن أبي حاتم (٣ / ٢٤):\n«سئل أبو زرعة عنه؟ فقال: ثقة فاضل، روى عنه ابن المبارك» .\nوذكره ابن حبان في «الثقات» (٧ / ١٢٤) برواية أسامة بن زيد عنه.\nثانيًا: عباس بن طلحة؛ هو القرشي؛ كأنه لا يعرف إلا بهذه الرواية؛ فقد ذكره ابن أبي حاتم (٣ / ٢١٥) بروايته هذه عن أبي معن، وقال:","vol":"12","page":840},{"text":"«روى عنه مسلم بن إبراهيم. قال مسلم: وكان من خيار المسلمين» .\nثالثًا: طالوت بن عباد؛ هو الصيرفي الضبعي؛ قال ابن أبي حاتم (٢ / ١ / ٤٩٥):\n«سئل أبو زرعة عنه؛ فقال: «صدوق» . روى عنه أبي» .\nرابعًا: أبو خليفة: الفضل بن حباب الجمحي؛ حافظ إمام ثقة. ترجمه الذهبي في «التذكرة» .\nخامسأ: يحيى بن حامد هذا؛ يبدو أنه مجهول؛ فلم أجد له ترجمة، أو ذكرًا\nفي شيء من المصادر التي عندي؛ والقزويني لم يحكِ فيه شيئًا كما ترى. لكنه لم يتفرد بهذا الإسناد:\nفقد ذكر الحافظ في ترجمة أبي معن هذا من «الإصابة» أنه تابعي أرسل حديثًا، ذكره المستغفري في «الصحابة»، وتبعه أبو موسى؛ من طريق سعيد بن العلاء: حدثني الحسين بن إدريس شيخ طالوت بن عباد: حدثنا العباس بن طلحة القرشي: حدثنا أبو معن صاحب الإسكندرية قال: قال رسول الله - ﷺ -:. . . فذكر حديثًا آخر، لفظه:\n«أعمالُ البرَّ كلها، مع الجهاد في سبيل الله؛ كَبَصقَةٍ في بحر جرار» . قال: وبهذا الإسناد:\n«كل نعيم مسؤول عنه إلا النعيم في سبيل الله» . قال المستغفري:\n«مع براءتي من عهدة إسناده. . .» .","vol":"12","page":841},{"text":"وهذا الرجل اسمه عبد الواحد بن أبي موسى، ذكره ابن يونس في «تاريخ مصر» وقال: إنه أدرك عمر بن عبد العزيز، روى عنه الليث بن سعد وغيره، وذكر أبو أحمد الحاكم في «الكنى» أنه روى عن عبد الله بن عمر. انتهى ما في «الإصابة» .\n(تنبيه): تحرف (أبو معن) على السيوطي في «جامعيه» إلى (أبو مضاء) ! فلم يعرفه المناوي ولا مقلدوه المعلقون على «الجامع الكبير» (١٧٠٧٩) فقال:\n«لم أر في «الصحابة من يكنى بـ (أبي مضاء)؛ فليحرر» .\nفأقول: قد عرفت أنه (أبو معن)، وأنه تابعي، ولذلك؛ أورده الحافظ في (القسم الرابع) من الصحابة.\nثم إنني أظن أن قوله فيه: «. . (الحسين بن إدريس شيخ طالوت»)؛ فيه شيء من السقط، وأن الحسين هذا مختلف فيه. وسعيد بن العلاء الراوي عنه؛ لم أعرفه. والله أعلم.\nوالخلاصة: أن علة حديث الترجمة الإرسال أولًا، وجهالة يحيى بن حامد ثانيًا. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5934>٥٩١١ </span>- (في كتاب الله ﷿ ثماني آيات للعين، لا يقرأها عبدٌ في دار فيصيبهم ذلك اليوم عينُ إنسٍ أو جِنّ: فاتحة الكتاب سبع آياتٍ، وآية الكرسي آيةٌ) .\nمنكر. أخرجه الديلمي في «مسند الفردوس» (٢ / ٨٣ / ١) من طريق","vol":"12","page":842},{"text":"إبراهيم بن أحمد بن إبراهيم المستملي: حدثنا علي بن طاهر: حدثنا أحمد بن محمد بن مخلد: حدثنا أحمد بن محمد الهاشمي عن محمد بن صالح الكبتي (!) عن جعفر بن محمد البصري عن زياد الأعلم عن الحسن عن عمران رفعه.\nقلت: وهذا إسناد ضعيف مظلم؛ من دون زياد الأعلم؛ لم أعرفهم، وفي\n«تاريخ بغداد» (٥ / ١٠٥):\n«أحمد بن محمد بن مخلد التوزي. . روى عنه ابنه عبيد الله، ولم يذكر فيه جرحًا ولا تعديلًا. فلعله هذا.\nوالحسن البصري؛ مدلس، وقد عنعنه.\n(تنبيه): لقد أخل السيوطي بإيراده الحديث مختصرًا في موضعين من «الجامع الصغير» لم يلتزم فيهما لفظه، مع عزوه إياه فيهما للديلمي! وقد أورده في «الجامع الكبير» بتمامه (١٥٩١٥) .\n<span data-type=\"title\" id=toc-5935>٥٩١٢ </span>- (الفضل في أن تصل من قطعك، وتعطي من حرمك، وتعفو عمن ظلمك) .\nضعيف. أخرجه وكيع في «الزهد» (٣ / ٧١٨ / ٤١٠)، وعنه هناد في «زهده» (٢ / ٤٩٣ / ١٠١٥): حدثنا ابن أبي ليلى عن عطاء بن أبي رباح قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا مرسل ضعيف الإسناد؛ ابن أبي ليلى هو محمد بن عبد الرحمن ابن أبي ليلى، وهو ضعيف؛ لسوء حفظه مع جلالته في الفقه.","vol":"12","page":843},{"text":"ولم أجد له شاهدًا مرفوعًا بلفظ: «الفضل»، وقد ذكر له محقق «الزهد» الفاضل ستة شواهد ليس فيها اللفظ المذكور! ويغني عنه حديث عقبة الصحيح:\n«. . . صل من قطعك، وأعط من حرمك، واعفُ عمن ظلمك» .\nوهو مخرج في «الصحيحة» برقم (٨٩١) . وروي بزيادة في أوله عن عقبة، وعلي وغيرهما، وهو مخرج في المجلد الرابع عشر برقم (٦٦٦٠) .\n٥٩١٣ - (قال يحيى بن زكريا لعيسى ابن مريم: أنت روح الله وكلمته، وأنت خير مني. [فقال عيسى: بل أنت خيرٌ مني]، سلَّم الله عليك، وسلمت على نفسي) .\nضعيف. أخرجه ابن عساكر في «تاريخ دمشق» (١٨ / ٨٣ - المصورة)\nمن طريق الحسين بن إدريس: أنا محمد بن عبد الله بن عمار: نا وهب بن جرير: حدثني أبي قال: سمعت الحسن قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف، لأنه من مرسل الحسن - وهو البصري -؛ ومراسيله عند العلماء كالريح؛ كما تقدم مرارًا، ورجاله ثقات؛ غير الحسين بن إدريس - وهو الأنصًاري الهروي -، وثقه الدارقطني وغيره، وتكلم فيه ابن أبي حاتم، فانظر «اللسان» .\nثم رواه ابن عساكر من طريق عبد الرزاق: أنا معمر عن قتادة عن الحسن: أن يحيى قال:. . . فذكره مقطوعًا موقوفًا على الحسن، وهو الأشبه.","vol":"12","page":844},{"text":"<span data-type=\"title\" id=toc-5936>٥٩١٤ </span>- (كل طعام لا يذكر اسم الله عليه فإنما هو داء؛ ولا بركة فيه، وكفارة ذلك: إن كانت المائدة موضوعة أن تُسمي وتعيد يدك، وإن كانت قد رُفعت أن تسمي الله وتلعق أصابعك) .\nمنكر. أخرجه ابن عساكر في «تاريخ دمشق» (١٧ / ٢٢٢) من طريق منصور بن عمار: نا ابن لهيعة عن يزيد بن أبي حبيب عن أبي الخير عن عقبة ابن عامر عن النبي - ﷺ - به.\nقلت: وهذا إسناد ضعيف؛ ابن لهيعة ضعيف؛ لسوء حفظه.\nومنصور بن عمار؛ قال ابن عدي (٦ / ٢٣٨٩):\n«منكر الحديث» .\nثم ساق له أحاديث تدل على أنه واهٍ في الحديث؛ كما قال الذهبي في «الميزان» .\nومن نكارة هذا الحديث: أنه ذكر الداء فيه والتفصيل الصريح بين ما إذا كانت المائدة مرفوعة، وما إذا كانت موضوعة؛ فقد جاءت أحاديث عدة في الأمر بالتسمية لمن نسيها على الطعام أن يقول:\n«بسم الله أوله وآخره» . وليس فيها التفصيل المذكور.\nروى بعضها النسائي في «عمل اليوم والليلة» (٢٨١، ٢٨٢)، وابن حبان\nفي «صحيحه» وغيرهما، وهي مخرجة في «الصحيحة» (١٩٨)، و«الإرواء» (١٩٦٥) .","vol":"12","page":845},{"text":"<span data-type=\"title\" id=toc-5937>٥٩١٥ </span>- (كلما طال عمر المسلم كان له خيرٌ) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (١٨ / ٥٧ / ١٠٤) من طريق النهاس بن قَهم عن شداد أبي عمار قال: قال عوف بن مالك: يا طاعون! خذني إليك! فقالوا: أما سمعت رسول الله - ﷺ - يقول:. . . فذكره؛ قال: بلى. وأخرجه أحمد (٦ / ٢٢) من هذا الوجه بلفظ:\n«ما عمر المسلم كان خيرًا له» . وزاد بعد قوله: «بلى»:\n«ولكني أخاف ستًا: إمارة السفهاء، وبيع الحكم، وكثرة الشرط، وقطيعة الرحم، ونشوًا ينشأون يتخذون القرآن مزامير، وسفك الدم» .\nوله بعدها من طريق أخرى عن النهاس به بلفظ:\n«إن المؤمن لا يزيده طول العمر إلا خيرًا. . .» . الحديث.\nقلت: ومداره - كما ترى - على النهاس بن قهم؛ وهو ضعيف اتفاقًا، وقال\nالدارقطني:\n«مضطرب الحديث، تركه يحيى القطان» .\nقلت: وروايته لهذا الحديث على هذه الألفاظ الثلاثة تدل علي ضعفه واضطرابه في روايته، وكأنه كان يدندن حول:\n«خير الناس من طال عمره وحسن عمله» .\nرواه الترمذي وابن حبان وغيرهما من حديث عبد الله بن بُسر. وهو مخرج في «الصحيحة» (١٨٣٦) .","vol":"12","page":846},{"text":"ثم إن في الحديث علة أخرى، وهي الانقطاع بين شداد وعوف؛ فإنه لم يسمع منه؛ كما قال صالح جزرة، على ما في «جامع التحصيل» (٢٣٦ / ٢٧٩) وغيره. وقوله في الإسناد: «قال: قال عوف» مشعر بذلك.\nوقوله: «ولكني أخاف ستًا. . .» إلخ. قد جاء مرفوعًا من طريق زاذان عن عابس الغفاري. وأحد أسانيده صحيح؛ كما بينته في «الصحيحة» (٩٧٩) .\n(تنبيه): ثم اكتشفت أن الحديث سبق تخريجه برقم (٥٦٥٢)؛ لكن وقع في كل من الموضعين بعض الفوائد التي لا توجد في الموضع الآخر، فرأيت تركهما على حالهما.\n<span data-type=\"title\" id=toc-5938>٥٩١٦ </span>- (كل نفس تحشر على هواها، فمن هوي الكفر؛ فهو مع الكفرة، ولا ينفعه عمله شيئا ً) .\nضعيف جدًا. أخرجه الطبراني في «الأوسط» (٢ / ٢٧٢ / ٢ / ٩١٤٠): حدثنا المقدام: ثنا عبد الله بن يوسف: ثنا ابن لهيعة عن خالد بن أبي عمران عن أبي عياش قال: سمعت جابر بن عبد الله قال ت. . . فذكره مرفوعًا.\nقلت: وهذا إسناد واهٍ؛ أبو عياش؛ لا يعرف اسمه ولا حاله، ولم يوثقه أحد حتى ولا ابن حبان! وقال الحافظ:\n«مقبول» .\nوابن لهيعة، ضعيف؛ لسوء حفظه.\nوالمقدام - وهو ابن داود الرعيني، أبو عمرو المصري الفقيه -؛ قال النسائي:","vol":"12","page":847},{"text":"«ليس بثقة» . وتكلم فيه غيره.\nوالحديث؛ أورده الهيثمي في ثلاثة مواطن من رواية «الأوسط»:\nففي الموضع الأول (١ / ١١٣) أعله بضعف ابن لهيعة.\nوفي الموضع الثاني (١٠ / ٢٧٥) قال:\n«وفي إسناده ضعفاء؛ وقد وثقوا» .\nوأقره المناوي!\nوفي الموضع الثالث (١٠ / ٣٣٢) بيَّض له، فلم يتكلم عليه بشيء! وقلده المعلق على «الجامع الكبير» (١٦٧٠٦) !\n<span data-type=\"title\" id=toc-5939>٥٩١٧ </span>- (كم من ذي طمرين لا يؤبه له، لو أقسم على الله؛ لأبره، منهم عمار بن ياسر) .\nضعيف جدًا. أخرجه الطبراني في «الأوسط» (٢ / ٤٨ / ١ / ٥٨١٦)، وابن عساكر في «التاريخ» (١٢ / ٦٣١) من طريق عيسى بن قرطاس قال: حدثني عمرو بن ضليع قال: سمعت عائشة تقول: سمعت رسول الله - ﷺ - يقول:. . . فذكره. وقال الطبراني:\n«لا يروى عن عائشة إلا بهذا الإسناد، تفرد به عيسى بن قرطاس» .\nقلت: قال الحافظ في «التقريب»:\n«متروك، وقد كذبه الساجي» . وبه أعله الهيثمي فقال (٩ / ٢٩٤):","vol":"12","page":848},{"text":"«متروك» .\nوأما قول المناوي:\n«قال الهيثمي: وسنده ضعيف؛ لكنه ينجبر بتعدده؛ فقد رواه الرافعي في «أماليه» أيضًا» !\nفأقول: فيه أمور:\nأولًا: إن ما عزاه للهيثمي من التضعيف فيه قصور واضح في التعبير! وحقه أن يقول: ضعيف جدًا. لأن هذا هو وصف حديث المتروك.\nثانيًا: أوهم أن قوله: «لكنه ينجبر. . .» إلخ؛ من تمام كلام الهيثمي! وليس كذلك، فكان عليه الفصل والبيان.\nثالثًا: أن كون الرافعي رواه أيضًا لا يعتبر جابرًا عند أهل العلم إلا إذا كان بإسناد آخر يصلح للجبر، وهذا ما لم يبينه!\nرابعًا وأخيرًا: لو كان يصلح جابرًا؛ فلا يصلح هنا؛ لشدة ضعف المجبور كما عرفت آنفًا.\nوقد نقل المعلق على «الجامع الكبير» (١٦٨٠) كلام المناوي هذا دون عزوه إليه! ثم أقروه!\n<span data-type=\"title\" id=toc-5940>٥٩١٨ </span>- (الكمأة من المن، والمن من الجنة، وماؤها شفاء للعين) .\nمنكر بزيادة (والمن من الجنة) . أخرجه أبو نعيم في «الطب» (ق ٤٦ / ١ -","vol":"12","page":849},{"text":"٢) من طريق عبد الحميد بن الحسن عن أبي بسر عن أبي نضرة عن أبي سعيد الخدري مرفوعًا.\nقلت: أبو بسر هذا؛ لم أعرفه.\nوعبد الحميد بن الحسن: هو الهلالي؛ قال ابن حبان في «الضعفاء» (٢ / ١٤٢):\n«كان ممن يخطئ حتى خرج عن حد الاحتجاج به إذا انفرد» .\nقلت: فكيف به إذا خالف؟ ! فقد أخرجه ابن ماجه (٣٤٥٣)، وأحمد (٣ / ٤٨) من طريق أسباط بن محمد: ثنا الأعمش عن جعفر بن إياس عن شهر بن حوشب عن أبي سعيد وجابر مرفوعًا به؛ دون زيادة: «المَن» .\nوتابعه شعبة عن جعفر به.\nأخرجه النسائي في «الكبرى» (الوليمة)؛ كما في «التحفة» .\nثم أخرجه ابن ماجه من طريق أخرى عن الأعمش عن جعفر بن إياس عن أبي نضرة عن أبي سعيد وحده به. والأول أصح.\nثم أخرجه الترمذي (٢٠٦٩) وحسنه، وابن ماجه (٣٤٥٥)، وأحمد (٢ /٣٠١، ٣٠٥، ٣٢٥، ٣٥٦، ٣٥٧، ٤٢١، ٤٨٨، ٤٩٠، ٥١١) من طرق أخرى عن شهر عن أبي هريرة.\nومما يؤكد نكارة هذه الزيادة وصحة رواية شهر - على اضطرابه في إسناده -: أن سعيد بن زيد ﵁ روى الحديث عن النبي - ﷺ - دونها.","vol":"12","page":850},{"text":"أخرجه البخاري (٤٤٧٨، ٤٦٣٩، ٥٧٠٨)، ومسلم (٦ / ١٢٤)، والترمذي (٢٠٦٨)، وابن أبي شيبة (٨ / ٨٨ / ٣٧٤٥)، وأحمد (١ / ١٨٧، ١٨٨) . وقال الترمذي:\n«حسن صحيح» .\nورواه ابن ماجه (٣٤٥٤) - وهو رواية لمسلم - من طريق عن عمرو بن حريث عن سعيد بن زيد بلفظ:\n«الكمأة من المن الذي أنزل الله ﵎ على بني إسرائيل، وماؤها شفاء للعين» .\nوخالف عطاء بن السائب في إسناده ومتنه؛ فقال: عن عمرو بن حريث قال: ثني أبي عن رسول الله - ﷺ - قال:\n«الكمأة من السلوى، وماؤها شفاء للعين» .\nأخرجه أحمد (١ / ١٨٧) .\nقلت: وهذا من تخاليط ابن السائب؛ فإنه كان أختلط.\n(تنبيه): وقع حديث أبي سعيد وجابر في بعض نسخ «الجامع الصغير» حتى التي عليها شرح المناوي، و«الجامع الكبير» (١١٥٢٦)، و«الفتح الكبير» - وبالتالي في «صحيح الجامع» (٤٤٨٩) - معزوًا لـ (ق)؛ أي: «الصحيحين» ! وهو خطأ فاحش، والظاهر أنه مقحم من بعض النساخ الجهلة؛ ففي «الجامع الكبير»: «حم، ق، هـ، ابن منيع، ض عن شهر عن أبي سعيد وجابر» .\nفقوله: «عن شهر» من الصواب المشعر بأن عزوه لـ (ق) خطأ عند أهل العلم.","vol":"12","page":851},{"text":"وأما في «شرح المناوي» نفسه؛ فوقع على الصواب «حم، ن، هـ» . ولم يتنبه لذلك المعلقون على «الجامع الكبير»؛ فمشوا الخطأ الذي وقع فيه!\nثم رأيت الحديث في «مصنف ابن أبي شيبة» (٨ / ٨٨ / ٣٧٤٦)، وعنه أبو يعلى في «مسنده» (٢ / ٥٠١ / ١٣٤٨)، وعنه ابن حبان (٣٤٠ / ١٤٠٢ - موارد): حدثنا عبيد الله بن موسى: حدثنا شيبان عن الأعمش عن المنهال بن عمرو عن عبد الرحمن بن أبي ليلى عن أبي سعيد الخدري قال:\nخرج علينا رسول الله - ﷺ - وفي يده أكمؤ، فقال:\n«هؤلاء من المن، وماؤها شفاء للعين» .\nقلت: وهذا إسناد صحيح.\nوهو شاهد آخر على نكارة تلك الزيادة في حديث الترجمة. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5941>٥٩١٩ </span>- (عليكم بالكمأة الرطبة؛ فإنها من المن، وماؤها شفاء للعين) .\nمنكر. أخرجه أبو نعيم في «الطب» (ق ٤٦ / ٢) من طريق دفاع بن دغفل السدوسي عن عبد الحميد بن صيفي بن صهيب عن أبيه عن جده صهيب الخير مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ عبد الحميد بن صيفي؛ لين الحديث.\nودفاع بن دغفل؛ ضعيف؛ كما في «التقريب» .","vol":"12","page":852},{"text":"قلت: وقوله: «الرطبة»؛ منكر؛ لعدم وروده في كل طرق الحديث المذكورة في الذي قبله.\n<span data-type=\"title\" id=toc-5942>٥٩٢٠ </span>- (كان أحب الشراب إليه اللبن) .\nضعيف جدًا. أخرجه أبو نعيم في «الطب» (ق ١٢٧ / ١) من طريق عون بن عمارة: ثنا حفص بن جميع عن ياسين الزيات عن عطاء عن ابن عباس قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته ياسين الزيات؛ قال البخاري:\n«منكر الحديث» . وقال النسائي وابن الجنيد:\n«متروك» . وقال ابن حبان:\n«يروي الموضوعات» .\nوحفص بن جميع؛ ضعيف. ومثله: عون بن عمارة.","vol":"12","page":853},{"text":"<span data-type=\"title\" id=toc-5943>٥٩٢١ </span>- (الدهن يذهب بالبؤس، والكسوة تظهر الغنى، والإحسان إلى الخادم مما يكبت الله به العدو) .\nضعيف جدًا. أخرجه أبو نعيم في «الطب» (ق ٤٠ / ٢) من طريق أبي عبد الرحمن القرشي: ثنا عبد الرحمن بن مسهرة ثنا طلحة بن يحيى بن طلحة عن أبيه عن جده قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الرحمن بن مسهر - وهو أخو علي\nابن مسهر -؛ قال ابن أبي حاتم (٢ / ٢ / ٢٩١):","vol":"12","page":853},{"text":"«قال أبن معين: ليس بشيء. قال أبي: متروك الحديث، لا يكتب حديثه. وقال أبو زرعة: يضرب على حديثه» . وفي «الميزان»:\n«تركه النسائي. وقال البخاري: فيه نظر» .\nوذكر له قصة تدل على أنه كان خفيف العقل، فراجعه إن شئت.\nوأما الراوي عنه أبو عبد الرحمن القرشي؛ فلم أعرفه.\nوقد روي من حديث قيس الكندي مرفوعًا به.\nأخرجه البزار في «مسنده» (٢ / ٣٦٩ / ٢٩٦٥): حدثنا محمد بن تميم ألمعني: ثنا سليمان بن عبيد الله المعني عن محمد بن الأشعث عن أبيه عن جده قال: قال رسول الله - ﷺ -:. . . فذكره. وقال:\n«لا يروى عن النبي - ﷺ - إلا بهذا الإسناد، ولا روي هذا الصحابي إلا هنا» . قلت: يشير - والله أعلم - إلى أن جد محمد بن الأشعث - واسمه قيس بن معدي كرب الكندي - لم يذكر أنه صحابي إلا في هذه الرواية، وهي واهية كما يأتي، وكأنه لذلك لم يذكره المؤلفون في الصحابة فيما علمت، وإنما أشار الحافظ إليه في ترجمة محمد بن الأشعث إشارة سريعة إلى أنه غير قيس الكندي والد الأشعث أبي محمد، ولا دليل على ذلك. والله أعلم.\nوالحديث، قال الهيثمي في «المجمع» (٥ / ١٣٢):\n«رواه البزار، وفيه سليمان بن عبيد الله أبو أيوب الرقي، وهو ضعيف» .\nكذا قال! وأراه من أوهامه؛ فإن الرقي هذا متأخر الطبقة، لا يمكنه أن يدرك","vol":"12","page":854},{"text":"محمد بن الأشعث، وهو تابعي كبير أدرك أبا بكر الصديق. وقد أشار الحافظ إلى هذا بقوله في محمد:\n«من الثانية»، وقوله في الرقي:\n«من العاشرة»؛ فشتان ما بينهما. ولذلك؛ فإني أرى أن سليمان؛ هذا إنما هو سليمان بن عبيد الله بن أبي سليمان أبو عمر الكندي؛ قال في «الجرح» (٢ / ١ / ١٢٧ / ٥٥٠):\n«روى عن كميل بن زياد، وعنه مروان بن معاوية» .\nوكذا في «تاريخ البخاري» و«ثقات ابن حبان» (٦ / ٣٩٠) ذكره في (الطبقة الثالثة)، وهم الذين رووا عن التابعين، ومما يؤيد ما ذكرت: أن شيخه محمد بن الأشعث كندي أيضًا.\nثم هو مجهول وإن وثقه ابن حبان. فهو علة الحديث إن سلم من الراوي عنه محمد بن تميم المعني؛ فإني أرى أنه الذي ذكره ابن حبان في «الضعفاء» (٢ / ٣٠٦):\n«محمد بن تميم بن سليمان السعدي الفاريابي: يضع الحديث. . .» .\nوكذا قال غيره، فا نظر «اللسان» .\nوروي من حديث عائشة أيضًا، ولا يصح؛ لأنه من رواية عبد السلام بن عبد القدوس عن هشام بن عروة عن أبيه عنها قالت: قال رسول الله - ﷺ -:\n«اللباس يظهر الغنى، والدهن. . .» الحديث. وقال:","vol":"12","page":855},{"text":"«لم يروه عن هشام إلا عبد السلام بن عبد القدوس» .\nقلت: وهو ضعيف جدًا؛ كما قال الهيثمي.\n<span data-type=\"title\" id=toc-5944>٥٩٢٢ </span>- (كان إذا رضي شيئًا سكت) .\nضعيف جدًا. أخرجه أبو نعيم في «المعرفة» (١ / ٢٨٧ / ١) عن عمر ابن قيس عن سعد بن سعيد - أخي يحيى بن سعيد - عن حفص بن عاصم بن عمر بن الخطاب. قال: سمعت سهيل بن سعد أخا سهل يقول:\nدخلت المسجد والنبي - ﷺ - في الصلاة، فصفيت، فلما انصرف النبي - ﷺ - رآني أركع ركعتين، فقال:\n«ما هاتان الركعتان؟» .\nقلت: يا رسول الله! [جئت] وقد أقيمت الصلاة، فأحببت أن أدرك معك الصلاة ثم أصلي، فسكت. وكان. . . الحديث.\nوقال:\n«هذا وهم، والصحيح: ما رواه سفيان بن عيينة وابن نمير عن سعد بن سعيد عن محمد بن إبراهيم عن قيس بن عمرو - جد سعد بن سعيد - قال:\nأبصرني رسول الله - ﷺ - وأنا أصلي ركعتين بعد الصبح. . . فذكره نحوه» .\nقلت: وكذلك رواه غير ابن عيينة وابن نمير، وأعله الترمذي. بالانقطاع بين محمد بن إبراهيم وقيس بن عمرو؛ لكن يتقوى بمجيئه من طرق أخرى كما شرحته في «صحيح أبي داود» (١١٥١)، وهي متفقة على أن صاحب القصة","vol":"12","page":856},{"text":"هو قيس بن عمرو ﵁، وليس سهيل بن سعد كما قال عمر بن قيس، ولذلك؛ حكم أبو نعيم بوهمه، وأما قول الحافظ عقبه في «الإصابة»:\n«قلت: إن كان حفظه؛ فلا مانع من التعدد» .\nوأقول: مثل هذا يحسن أن يقال فيمن الأصل في حديثه أن يحتج به، وليس الأمر كذلك هنا؛ فإن راويه عمر بن قيس - وهو أبو جعفر المكي المعروف بـ (سندل) - متروك؛ كما قال الحافظ نفسه في «التقريب» .\nوإذا عرفت ذلك؛ فحديث الترجمة قد تفرد هو به دون سائر الطرق المشار إليها، فهو منكر جدًا.\n(تنبيه): وقع في «أسد الغابة» و«الإصابة»: (عمرو بن قيس)؛ وهو خطأ مطبعي، صوابه: (عمر بن قيس) كما تقدم.\n<span data-type=\"title\" id=toc-5945>٥٩٢٣ </span>- (كان إذا رمدت عين امرأة من نسائه لم يأتها حتى تبرأ عينها) .\nموضوع. أخرجه أبو نعيم في «الطب» (ق ٤٩ / ١) عن إسحاق بن محمد بن مروان: ثنا أبي: ثنا حصين بن مخارق عن الأعمش عن أبي صالح عن أم سلمة قالت:. . . فذكره.\nقلت: وهذا موضوع؛ آفته حصين بن مخارق، كنيته أبو جنادة؛ قال ابن حبان في «المجروحين» (٣ / ١٥٥):\n«روى عن الأعمش ما ليس من حديثه، لا يجوز الرواية عنه» . وقال\nالدارقطني:","vol":"12","page":857},{"text":"«يضع الحديث» .\nوإسحاق بن محمد بن مروان، لم أجد له ترجمة.\nوأما أبوه محمد بن مروان؛ فأظنه السدي الأصغر، وهو معروف بالوضع، وقد تقدم له أحاديث.\nوكنت قديمًا حكمت على الحديث بالوضع من حيث معناه، مع تفرد أبي نعيم به. والآن قد وافق ذلك النقد الحديثي العلمي لمبناه، والحمد لله الذي بنعمته تتم الصالحات.\n<span data-type=\"title\" id=toc-5946>٥٩٢٤ </span>- (كان إذا ظهر في الصيف استحب أن يظهر ليلة الجمعة وإذا دخل البيت في الشتاء استحب أن يدخل ليلة الجمعة) .\nضعيف. أخرجه أبو نعيم في «الطب» (ق ٢٨ / ١) من طريق إبراهيم بن المنذر: ثنا مصعب بن عثمان الزهري: ثنا عامر بن صالح عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عامر بن صالح هذا: هو الزبيري المدني؛ قال في «التقريب»:\n«متروك الحديث، أفرط فيه ابن معين فكذبه» .\nومصعب بن عثمان الزهري؛ لم أقف له على ترجمة فيما لدي من المراجع، وقد ذكره المزي في الرواة عن عامر بن صالح من «تهذيبه» .\nثم أخرجه أبو نعيم من طريق عثمان بن عبد الرحمن الحراني: ثنا عمر بن","vol":"12","page":858},{"text":"موسى عن قتادة عن عكرمة عن ابن عباس مرفوعًا بلفظ:\n«كان يخرج إذا دخل الصيف ليلة الجمعة، وإذا دخل الشتاء دخل ليلة الجمعة»\nقلت: وهذا موضوع؛ آفته عمر بن موسى - وهو الوجيهي -؛ كذاب يضع الحديث، كما تقدم مرارًا، ومن طريقه أخرجه الطبراني في «الأوسط»؛ كما في «المجمع» (٨ / ٩٩)، وقال فيه:\n«وهو وضاع» .\nوقد روي من طريق أخرى عن ابن عباس بزيادة في متنه، وقد سبق تخريجه (٢٣٨١) .\n<span data-type=\"title\" id=toc-5947>٥٩٢٥ </span>- (رأيته - ﷺ - إذا قام اتكأ على إحدى يديه) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٢٢ / ٣٩ / ٩٥) من طريق أحمد بن يحيى الصوفي: ثنا علي بن قادم: ثنا سفيان عن عاصم بن كليب عن أبيه عن وائل بن حجر قال:. . . فذكره.\nقلت: وهذا إسناد غريب، رجاله ثقات؛ غير أحمد بن يحيى الصوفي هذا؛ فلم أجد له ترجمة، وليس هو أحمد بن يحيى المعروف بـ (ابن الجلاء)، والمترجم في «تاريخ بغداد» (٥ / ٢١٣ - ٢١٥)، و«تاريخ دمشق» (٢ / ٢٧٣ - ٢٧٨)؛ فإنه أحد مشايخ الصوفية الكبار، وليس يذكر له رواية، مات سنة (٣٠٦)؛ فلم يدرك علي بن قادم؛ فإنه توفي سنة (٢١٣) أو قبلها.\nومن شطحات هذا الصوفي أنه لما سئل عن الذين يدخلون البادية بلا زاد ولا","vol":"12","page":859},{"text":"عدة، ويزعمون أنهم متوكلون، فيموتون؟ قال:\n«هذا فعل رجال الحق، فإن ماتوا؛ فالدية على القاتل» ! !\nقلت: والحديث؛ أورده السيوطي في «الجامع الصغير» من رواية الطبراني بلفظ:\n«كان إذا قام. . .» . وكأنه ذكره بالمعنى؛ فإن لفظه كما أوردته أعلاه، ولم يورده الهيثمي في «مجمعه» إطلاقًا، ولذلك؛ بيّض له أخونا حمدي السلفي فلم يعلق عليه بشيء!\nثم إن الطبراني ساقه في جملة أحاديث من رواية عاصم، تتعلق في كيفية الصلاة، فكأنه أشار بذلك إلى أن القيام المذكور إنما هو من صفة الصلاة، فإن كان كذاك؛ فهو مخالف لحديث مالك بن الحويرث ﵁ عند البخاري وغيره؛ فإن فيه:\nأنه - ﷺ - كان ينهض معتمدًا على يديه. وليس «إحدى يديه» .\nوكنت - وأنا في المدينة النبوية - أرى أحد المشايخ الأفاضل عندي ينهض في صلاته على إحدى يديه، فأتساءل في نفسي: ترى هل هذا منه على وجه التعبد أم العادة؟ حتى رأيت هذا الحديث، فقلت: لعل هذا هو عمدته في ذلك. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-5948>٥٩٢٦ </span>- (كان إذا نزل عليه الوحي صُدع؛ فيغلف رأسه بالحناء) .\nضعيف. أخرجه البزار (٣ / ٣٩١ / ٣٠٢٨)، والطبراني في «الأوسط»","vol":"12","page":860},{"text":"(٢ / ٤٤ / ١ / ٥٧٥٩)، وأبو نعيم في «الطب» (ق ٤٤ / ١ - ٢) من طريق الأحوص بن حكيم عن أبي عون عن سعيد بن المسيب عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ الأحوص، وقال الذهبي في «الكاشف»:\n«ضُعِّف» .\nوأبو عون: هو ابن أبي عبد الله الأنصاري؛ وهو ثقة؛ كما قال الذهبي على ما رجحته في «تيسير الانتفاع»؛ خلافًا للحافظ، ولم يعرفه الهيثمي، كما خفي عليه أنه عند الطبراني؛ فقال في «المجمع» (٥ / ٩٥):\n«رواه البزار، وفيه الأحوص بن حكيم، وقد وثق، وفيه ضعف كثير، وأبو عون؛ لم أعرفه» .\n<span data-type=\"title\" id=toc-5949>٥٩٢٧ </span>- (كان حَسَنَ السَّبَلَةِ. وكانت العرب تسمي اللحية: السَّبَلَةَ) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (١٨ / ١٤ / ١٩) من طريق قيس بن حفص الدارمي: ثنا سليمان بن الحارث: ثنا جهضم بن الضحاك قال:\nمررت بـ (الرجيع)، فرأيت به شيخًا، قالوا: هذا العداء بن خالد بن هوذة، فقال:\nرأيت رسول الله - ﷺ -، فقلت: صفه لي. قال:. . . فذكره.","vol":"12","page":861},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ ابن الضحاك وابن الحارث؛ لم أجد من ذكرهما، وإليهما أشار الهيثمي بقوله (٨ / ٢٨١):\n«رواه الطبراني. وفيه من لم أعرفهم» .\n(تنبيه): وقع في الأصل (بـ النرجيج) . والمثبت من «المجمع»، ولعله الصواب، و(الرجيع): ماء لهذيل قرب الهدأة بين مكة والطائف، ووادٍ قرب خيبر. كما في «معجم البلدان» .\n<span data-type=\"title\" id=toc-5950>٥٩٢٨ </span>- (كان ربما أخذته الشقيقة، فيمكث اليوم واليومين لا يخرج) .\nمنكر. أخرجه أبو نعيم في «الطب» معلقًا فقال (ق ٤٤ / ١): وروى محمد بن عبد الله بن نمير: ثنا يونس بن بكير: ثنا المسيب بن دارم قال: حدثني عبد الله بن بريدة عن أبيه مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ علته - مع كونه معلقًا - ابن دارم هذا؛ فإنه مجهول الحال؛ قال ابن أبي حاتم عن أبيه:\n«لا أعلم روى عنه غير أبي خلدة» .\nقلت: وهذه الرواية ترده، فلعلها لم تثبت عنده، وقال الذهبي في «الميزان»:\n«مجهول» .\nوأما ابن حبان؛ فذكره في «الثقات» (٥ / ٤٣٧) على قاعدته في توثيق المجهولين، من رواية أبي خلدة فقط عنه.","vol":"12","page":862},{"text":"والحديث؛ من الأحاديث الكثيرة التي في «زاد المعاد» التي يكتفي بذكرها دون أن يخرجها ويبين مرتبتها، وتارة يخرجها ويسكت عن مرتبتها، كهذا؛ فإنه عزاه لأبي نعيم، وتابعه على ذلك الشيخان الأرنؤوطيان، فلم يعلقا عليه بشيء كما هو شأنهما في أكثر أحاديث الكتاب.\n<span data-type=\"title\" id=toc-5951>٥٩٢٩ </span>- (كان يبدأ بالشراب إذا كان صائمًا، وكان لا يَعُبُّ، يشربُ مرتينِ أو ثلاثًا) .\nضعيف جدًا. أخرجه الطبراني في «المعجم الكبير» (٢٣ / ٣٣٢ / ٧٦٦، ٧٦٧) بإسنادين له عن المعلى الأسدي عن معاوية بن قرة عن أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ المعلى: هو ابن عُرفان الأسدي؛ قال البخاري:\n«منكر الحديث» . وقال ابن حبان (٢ / ١٦):\n«كان ممن يروي عن عمه أبي وائل ما لم يحدث به عمه، وعن الأثبات» . يعني: المنكرات.\nقلت: وتقدمت روايته عن عمه عن ابن مسعود بلفظ آخر، فانظره برقم (٤٢٠٣) .\nوخفيت هذه العلة القادحة على الهيثمي، فأعله في موضعين من كتابه بمن دون المعلى الأسدي -؛ بل ووثقه! فقال (٣ / ١٥٥):\n«رواه الطبراني في «الكبير»، وفيه يحيى بن عبد الحميد الحماني؛ وفيه","vol":"12","page":863},{"text":"كلام» . ثم قال (٥ / ٨٠):\n«رواه الطبراني؛ بإسنادين، وشيخه في أحدهما أبو معاوية الضرير؛ ولم أعرفه، وبقية رجاله ثقات» . وأقره المناوي في «فيضه» !\nقلت: المعلى؛ لم يوثقه أحد، بل هو ضعيف جدًا.\nوأبو معاوية الضرير؛ ليس في كل من الإسنادين، وإنما في أحدهما أبو عمر الضرير، واسمه محمد بن عثمان بن سعيد الكوفي، روى له الطبراني في «المعجم الأوسط» عشرة أحاديث (٢ / ٥٨ / ١ - ٩٩ / ١ / ٥٩٨٣ - ٥٩٩٣)، ومن الحديث الأخير يمكن تصحيح اسم شيخ أبي عمر هذا في الإسناد الثاني؛ فإنه وقع فيه: (أبو يونس) والصواب: (أحمد بن يونس) .\nوأما أبو معاوية الضرير؛ فهو سبق قلم من الهيثمي فيما أظن، واسمه محمد\nابن خازم (بمعجمتين)، وهو أعلى من هذه الطبقة؛ فإنه من شيوخ الإمام أحمد!\n(تنبيه): وقع في «تيسير المناوي»: «(طب عن أم حكيم) بإسناد ضعيف» ! وإنما هو: «عن أم سلمة» كما رأيت.\n<span data-type=\"title\" id=toc-5952>٥٩٣٠ </span>- (كان يتيمم بالصعيد، فلم أره يمسح يديه ووجهه إلا مرة واحدة) .\nموضوع. أخرجه الطبراني في «المعجم الكبير» (٢٠ / ٦٨ / ١٢٦) من طريق محمد بن سعيد عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال:. . . فذكره.","vol":"12","page":864},{"text":"قلت: وهذا إسناد موضوع؛ آفته محمد بن سعيد، وهو المصلوب، وهو كذاب يضع الحديث، كما تقدم مرارًا.\nويغني عن هذا الحديث من الناحية الفقهية قوله - ﷺ -:\n«التيمم ضربة للوجه والكفين» .\nأخرجه أبو داود وغيره، ومعناه في «الصحيحين» وغيرهما، وهو مخرج في «الإرواء» (١٦١) .\n<span data-type=\"title\" id=toc-5953>٥٩٣١ </span>- (كانت لهُ كل ليلةٍ من سعد بن عُبادة صحفةٌ، فكان يخطِبُ النساءَ ويقولُ: لكِ كذا وكذا؛ وجفنةُ سعدٍ تدور معيَ إليكِ كلما دُرتُ) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٦ / ١٤٨ / ٥٧٠١) من طريق عبد المهيمن بن عباس بن سهل عن أبيه عن جده قال:. . . فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علته عبد المهيمن هذا؛ قال الهيثمي في «المجمع» (٤ / ٢٨٢) - وتبعه في «التقريب» -:\n«ضعيف» .","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5954>٥٩٣٢ </span>- (كانَ يُصلِّي على الرجُلِ يراهُ يخدُمُ أصحابهُ) .\nضعيف. أخرجه وكيع في «الزهد» (٣ / ٨٠١ / ٤٩٠)، وعنه هناد في «زهده» (٢ / ٤٠٧ / ٧٨٨): حدثنا موسى بن عُلي بن رباح اللخمي عن أبيه قال:. . . فذكره مرفوعًا.","vol":"12","page":865},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ لكن عُلي - بضم أوله - تابعي، فهو مرسل.\n<span data-type=\"title\" id=toc-5955>٥٩٣٣ </span>- (كان يحبُّ أن ينظُرَ إلى الخُضرةِ، وإلى الماء الجاري) .\nضعيف جدًا. أخرجه ابن عدي في «الكامل» (٢ / ٧٤١)، وأبو نعيم في «الطب» (ق ٢٧ / ٢) من طريقين عن الحسن بن عمرو - بالبصرة -: ثنا القاسم بن مطيب عن منصور بن صفية عن أبي معبد عن ابن عباس مرفوعًا به. وقال ابن عدي:\n«والحسن بن عمرو هذا له غرائب، وأحاديثه حسان، وأرجو أنه لا بأس به، ورضيه ابن معين» . وذكره ابن حبان في «الثقات» (٨ / ١٧١) .\nقلت: لكن كذبه ابن المديني والبخاري، وقال أبو حاتم وأبو أحمد:\n«متروك الحديث» . ثم قال ابن عدي:\n«والقاسم بن مطيب؛ عزيز الحديث» .\nقلت: قال ابن حبان في «الضعفاء» (٢ / ٢١٣):\n«يخطئ عمن يروي على قلة روايته، فاستحق الترك لما كثر ذلك عنه» .\nوالحديث؛ أورده السيوطي في «الجامع الصغير» من رواية ابن السني وأبي نعيم عن ابن عباس بلفظ:\n«كان يعجبه النظر. . .» إلخ، فالظاهر أنه لفظ ابن السني، وبهذا اللفظ أورده","vol":"12","page":866},{"text":"الغزالي في «الإحياء»، ولما خرجه العراقي (٤ / ٢٩٨) ذكره بلفظ الترجمة، وقال:\n«رواه أبو نعيم، وإسناده ضعيف» !\nكذا قال، وأقره المناوي في «الفيض»، وقلَّده في «التيسير» ! !\n<span data-type=\"title\" id=toc-5956>٥٩٣٤ </span>- (كان يُعَبِّرُ على الأسمَاءِ) .\nضعيف. أخرجه البزار في «مسنده» (٣ / ١٠ / ٢١١٧) من طريق عبد الحميد (الأصل: عبد الرحمن) ابن الربيع: ثنا عبد الله بن يحيى بن زيد عن عكرمة بن عمار عن إسحاق عن أنس مرفوعًا.\nقال البزار: «يعني: الرؤيا» . وقال:\n«لم يروه غير أنس، ولا نعلمه عن إسحاق إلا من هذا الوجه» .\nقلت: وهو ضعيف؛ لجهالة عبد الحميد، وشيخه عبد الله، وقد ذكرهما العقيلي في «الضعفاء» وساق لهما حديثًا آخر عن عكرمة بسند آخر له، وقال (٣ / ٤٨):\n«مجهولان، والحديث غير محفوظ» . ولم يعرفهما الهيثمي، فقال في «المجمع» (٧ / ١٨٣):\n«رواه البزار، وفيه من لم أعرفه» . وأقره المناوي في «التيسير» . وقال:\n«فقول المؤلف: «حسن»؛ فيه نظر» .","vol":"12","page":867},{"text":"وكذلك أقره الشيخ الأعظمي في تعليقه على «كشف الأستار» !\n<span data-type=\"title\" id=toc-5957>٥٩٣٥ </span>- (كان يكرهُ التثاؤبَ في الصلاةِ) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٨ / ١٥٥) من طريق حسان بن إبراهيم عن عبد الكريم عن العلاء بن الحارث عن مكحول عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nالأولى: مكحول - وهو الشامي، وهو ثقة؛ لكن - رمي بالتدليس.\nالثانية: العلاء بن الحارث؛ ثقة، وكان اختلط.\nالثالثة: عبد الكريم - وهو ابن أبي الخارق؛ كما في ترجمة حسان من «تهذيب الكمال» -؛ وهو ضعيف، وبه أعله الهيثمي في «المجمع» (٢ / ٨٦)، وكذا شيخه العراقي في «شرح الترمذي» كما نقله المناوي، ولذلك؛ قال في «التيسير»:\n«إسناده ضعيف؛ خلافًا للمؤلف» .","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5958>٥٩٣٦ </span>- (لستُ أخافُ على أُمَّتي جُوعًا يقتُلُهُم، ولا عدُوًا يَحتَاجُهُم، ولكنِّي أخافُ على أُمتي أئمةً مُضِلِّينَ؛ إن أطاعُوهم؛ فَتَنُوهُم، وإن عَصَوهُم، قَتَلُوهُم) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٨ / ١٧٦ / ٧٦٥٣) من طريق أبي المغيرة: ثنا عبد الله بن رجاء الشيباني قال: سمعت شيخًا يكنى أبا","vol":"12","page":868},{"text":"عبد الله: مريح؛ يحدث: أنه سمع أبا أمامة يحدث: أنه سمع رسول الله - ﷺ - يقول:. . . فذ كره.\nقلت: وهذا إسناد ضعيف؛ علته الشيباني هذا، لم يرو عنه غير أبي المغيرة هذا وإسحاق بن إبراهيم بن العلاء بن زبريق الضعيف، فهو مجهول الحال إن لم يكن مجهول العين، وهو ظاهر ما نقله في «الميزان» عن أبي حاتم أنه مجهول. ولم أره في «الجرح» .\nوالحديث؛ أورده السيوطي في «الجامع الصغير» دون «الكبير» من رواية الطبراني عن أبي أمامة بهذا اللفظ، وأورده الهيثمي (٥ / ٢٣٩)؛ ولكن وقع في طرفه الأول تحريف كأنه اختلط بحديث آخر، وقال:\n«رواه الطبراني، وفيه من لم أعرفه» .\nوكأنه يشير إلى الشيباني.\nوأما شيخه أبو عبد الله؛ فهو مريح بن مشرف، روى عنه جمع من الثقات، وذكره ابن حبان في «الثقات» (٥ / ٤٦٤) .\n<span data-type=\"title\" id=toc-5959>٥٩٣٧ </span>- (لعلكم ستفتحون بعدي مدائن عظامًا، وتتخذون في أسواقها مجالس، فإذا كان ذلك؛ فردوا السلام، وغضوا أبصاركم، واهدوا الأعمى، وأعينوا المظلوم) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٢٢ / ١٣٨ / ٣٦٧) من طريقين عن وحشي بن حرب بن وحشي عن أبيه عن جده مرفوعًا.","vol":"12","page":869},{"text":"قلت: وهذا إسناد ضعيف؛ حرب بن وحشي؛ مجهول؛ ما روى عنه غير ابنه وحشي؛ كما في «الميزان»، وأما الحافظ؛ فقال في «التقريب»:\n«مقبول» .\nوذكره ابن حبان في «الثقات» (٤ / ١٧٣) ! فتساهل.\nوأما ابنه وحشي؛ فقد روى عنه جمع من الثقات، وقال العجلي:\n«لا بأس به» .\nوذكره ابن حبان في «الثقات» (٧ / ٥٦٤) فأصاب. فالعلة من أبيه حرب\nابن وحشي، وقد قال ابن عبد البر عنه في ترجمة أبيه وحشي ﵁:\n«وهو الذي يحدث عنه ولده (حرب)، وهوا إسناد ضعيف لا يحتج به، وقد جاء بذلك الإسناد أحاديث منكرة، لم ترو بغير ذلك الإسناد» .\nفقول الهيثمي في «المجمع» (٨ / ٦٢) بعد عزوه للطبراني:\n«ورجاله كلهم ثقات، وفي بعضهم ضعف» !\nوالضعف الذي يشير إليه إنما هو في حرب بن وحشي؛ فالتعبير لا يخلو من ضعف؛ لأن الرجل مجهول كما تقدم، ولا أعرف له مضعفًا.\n<span data-type=\"title\" id=toc-5960>٥٩٣٨ </span>- (يا وحشي! اخرج؛ فقاتل؛ في سبيل الله كما قاتلت لتصد عن سبيل الله) .\nمنكر. أخرجه الطبراني في «الكبير» (٢٢ / ١٣٩ / ٣٧٠) من طريق","vol":"12","page":870},{"text":"صدقة بن خالد عن وحشي بن حرب عن أبيه عن جده قال:\nأتيت رسول الله - ﷺ - فقال لي:\n«وحشي؟» فقلت: نعم. قال:\n«أقتلت حمزة؟» قلت: نعم؛ والحمد لله الذي أكرمه بيدي، ولم يُهِنِّي بيديه. فقالت له قريش: أتحبه وهو قاتل حمزة؟ ! فقلت: يا رسول الله! فاستغفر لي! فتفل في الأرض ثلاثة، ودفع في صدري ثلاثة، وقال:. . . فذكره.\nورواه هو (٣٦٩)، وابن عساكر في «التاريخ» (١٧ / ٧٣٨) من طريق ابن أبي هريرة الحمصي: حدثنا وحشي بن حرب به مختصرًا، وفيه التفل في وجهه وقوله: «لا تريني وجهك» .\nقلت: وهذا إسناد ضعيف؛ لجهالة حرب بن وحشي؛ كما تقدم بيانه في الذي قبله، فقول الهيثمي في «المجمع» (٦ / ١٢١) بعد أن عزاه للطبراني:\n«وإسناده حسن»؛ غير حسن.\nوفي المتن نكارة ظاهرة: وهي التفل في وجه وحشي ثلاثًا، وقد جاءت قصة قتله لحمزة ﵁ من طريق أخرى عنه دون التفل، ودون حديث الترجمة، وبلفظ:\n«فهل تستطيع أن تغيِّب وجهك عني» .\nأخرجه البخاري (٤٠٧٢)، وأحمد (٣ / ٥٠٠)، والطيالسي أيضًا (١٣١٤)، وابن عساكر في «التاريخ» (١٧ / ٧٣٧ - ٤٧٠) ولفظهما:","vol":"12","page":871},{"text":"«يا وحشي! غيِّب عني وجهك» .\n<span data-type=\"title\" id=toc-5961>٥٩٣٩ </span>- (لكل باب من أبوب البر باب من أبوب الجنة، وإن باب الصوم يدعى الريان) .\nمنكر بهذا اللفظ. أخرجه الطبراني في «المعجم الكبير» (٦ / ٢٣٧ / ٥٩٧٠ / ٢) من طريق يحيى الحماني: ثنا وكيع عن سفيان عن أبي حازم عن سهل بن سعد مرفوعًا.\nقلت؛ وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين؛ غير يحيى - وهو ابن عبد الحميد الحماني - فمن رجال مسلم؛ إلا أنهم اتهموه بسرقة الحديث؛ كما في «التقريب»، وقال الذهبي في «الضعفاء»:\n«حافظ، منكر الحديث. وقد وثقه ابن معين وغيره. وقالت أحمد: كان يكذب جهارًا. وقال النسائي: ضعيف» .\nقلت: ومن مناكيره الشطر الأول من هذا الحديث؛ فقد رواه ابن أبي شيبة في «المصنف» (٣ / ٥): حدثنا وكيع به؛ دون الشطر الأول.\nوكذلك أخرجه هو والبخاري (١٨٩٦، ٣٢٥٧)، ومسلم (٣ / ١٥٨)، والترمذي (٧٦٥)، وابن خزيمة (١٩٠٢)، وأحمد (٥ / ٣٣٣)، والطبراني (٥٧٥٤، ٥٧٦٤، ٥٧٩٥، ٥٨١٩، ٥٨٢٦) وغيرهم من طرق عن أبي حازم به مختصرًا ومطولًا؛ دون الشطر الأول.\nلكن قد صح من حديث أبي هريرة أجزاء أو أمثلة من هذه الكلية التي تفرد\nبها الحماني، وذلك بلفظ:","vol":"12","page":872},{"text":"«فمن كان من أهل الصلاة؛ دعي من باب الصلاة، و. . .» . ثم ذا مثله في الجهاد، والصدقة، والصيام. وهو مخرج في «الصحيحة» (٢٨٧٨) .\n<span data-type=\"title\" id=toc-5962>٥٩٤٠ </span>- (للحرة يومان، للأمة يومٌ) .\nموضوع. ذكره السيوطي في «الجامع الصغير» و«الكبير» من رواية ابن منده عن الأسود بن عويم الساعدي. وقال في «الكبير»:\n«وسنده واهٍ» .\nقلت: وعلقه أبو نعيم في «معرفة الصحابة» في ترجمة الأسود، فقال (١ / ٦٨ / ١):\n«روى حديثه علي بن قرين عن حبيب بن عامر بن مسلم السدوسي عن الأسود بن عويم قال:\nسالت رسول الله - ﷺ - عن الجمع بين الحرة والأمة؛ فقال:. . . فذكره.\nقال الحافظ في «الإصابة»:\n«وعلي بن قرين؛ قد كذبه ابن معين» .\nقلت: وكذبه أيضًا موسى بن هارون وغيره. وقال العقيلي وابن قانع:\n«كان يضع الحديث» .\nانظر «اللسان» و«ضعفاء العقيلي» و«تاريخ الخطيب» .\nومن عجائب المناوي قوله في «التيسير»:","vol":"12","page":873},{"text":"«وإسناده ضعيف؛ لكن اعتضد» !\nكذا قال، ولا أعلم له ما يعضده، فإن كان؛ فما هو؟ ثم إنه واهٍ جدًا، فلا يؤثر ولا يقويه العاضد! ! وقد كنت اعتمدته في تضعيفه لما وضعت «ضعيف الجامع الصغير وزيادته»، والآن وقد وقفت على إسناده وعلمت آفته؛ فقد رجعت عنه.\nثم إن حبيب بن عامر بن مسلم؛ لم أعرفه، ووقع في «أسد الغابة»: (حبيب ابن حبيب بن عامر بن مسلم السدوسي)، وفي «الإصابة»: (حبيب السدوسي) . فالله أعلم.\n<span data-type=\"title\" id=toc-5963>٥٩٤١ </span>- (لن يزال العبد في فسحة من دينه ما لم يشرب الخمر؛ فإذا شربها؛ خرق الله عنه ستره، وكان الشيطان وليه وسمعه وبصره ورجله، يسوقه إلى كل شر، ويصرفه عن كل خير) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (١٩ / ١٤ / ٢١) من طريق قتادة بن الفضل الرهاوي عن أبيه عن عم أبيه هشام بن قتادة عن قتادة بن عائش (!) الجرشي قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ هشام بن قتادة؛ لا يعرف إلا برواية الفضل هذا عنه؛ كما يؤخذ من «التاريخ» و«الجرح»، ومع ذلك؛ ذكره ابن حبان في «الثقات» (٥ / ٥٠٣ و٧ / ٥٦٩) على قاعدته في توثيق المجهولين!\nومثله: الراوي عنه الفضل: وهو ابن قتادة الرهاوي؛ لا يعرف أيضًا إلا برواية قتادة هذا؛ عنه كما يؤخذ من المصادر الثلاثة التي ذكرت آنفًا، وهو في «أتباع التابعين» من «الثقات» (٧ / ٣١٧) .","vol":"12","page":874},{"text":"وأما قتادة بن الفضل الرهاوي؛ فهو مترجم في «التهذيب» وغيره برواية جمع عنه، وقال في «التقريب»:\n«مقبول» .\nوأما صحابي الحديث؛ فهو قتادة بن عباس - بموحدة ثم مهملة، أو مثناة تحتية ثم معجمة؛ أي: (عياش)؛ كما في «الإصابة» -. ووقع في «الطبراني»: (ابن عائش) ! والظاهر أنه خطأ مطبعي.\nثم إن الظاهر أن صحبته لا تعرف إلا من هذا الحديث، وقد أثبتها له البخاري وأبو حاتم وابن حبان، وشك فيها ابن السكن؛ فقال:\n«يقال: له صحبة، مخرج حديثه عن ولده، وليس يروى إلا من هذا الوجه» .\n<span data-type=\"title\" id=toc-5964>٥٩٤٢ </span>- (لو طرح فراشٌ من أعلاها؛ لهوى إلى قرارها مئة خريف) . ضعيف جدًا. أخرجه الطبراني في «المعجم الكبير» (٨ / ٢٨٩ / ٧٩٤٦)\nمن طريق إسماعيل بن عمرو البجلي: ثنا إسرائيل عن جعفر بن الزيير عن القاسم عن أبي أمامة قال:\nسئل رسول الله - ﷺ - عن الفرش المرفوعة؟ فقال:. . . فذكره.\nقلت: وهذا إسناد ضعيف جدًا أو موضوع؛ آفته جعفر بن الزبير؛ وهو متروك؛ بل كذبه بعضهم. فقول الهيثمي في «المجمع» (٧ / ١٢٠):\n«رواه الطبراني، وفيه جعفر بن الزبير الحنفي، وهو ضعيف» !","vol":"12","page":875},{"text":"تقصير ظاهر! كيف لا وهو نفسه يقول في تخريج غير ما حديث واحد له:\n«كذاب» . كما يتبين للدارس لكتابه، وتجد أمثلة من ذلك فيما علقه الأخ الفاضل حمدي السلفي على أحاديثه على «المعجم الكبير» (٨ / ٢٨٧ - ٢٩٦)، وقد تقدمت له أحاديث تدل على حاله كالحديث (٣٤٥) و(٦٠٧) .\nثم إن إسماعيل بن عمرو البجلي ضعيف، وهو مترجم في «اللسان»، فيمكن أن يكون هو الآفة.\nفقد رواه وكيع عن جعفر بن الزبير به؛ إلا أنه أوقفه ولم يرفعه إلى النبي - ﷺ -.\nأخرجه ابن أبي شيبة في «المصنف» (١٣ / ١٤٠)، وهناد في «الزهد» (١ / ٨٠ / ٧٩) .\nوهذا أولى. والله أعلم.\nثم رأيت المنذري قال في «الترغيب» (٤ / ٢٦٢):\n«وهو أشبه بالصواب» .\nقلت: وهو ضعيف جدًا مرفوعًا وموقوفًا. فتنبه.\n<span data-type=\"title\" id=toc-5965>٥٩٤٣ </span>- (يا عائشة! لو كان الحياء رجلًا؛ لكان رجلًا صالحًا، ولو كان البذاء رجلًا؛ لكان رجل سوء) .\nضعيف. أخرجه ابن أبي الدنيا في «مكارم الأخلاق» (١٩ / ٨٩)، والطبراني في «المعجم الصغير» (ص ١٤٠ - هندية) و«الأوسط» (١ / ٢٩٠ /","vol":"12","page":876},{"text":"١ / ٤٨٥٤)، والخطيب (٢ / ٣٥٥) بالشطر الأول؛ من طريق يحيى بن بكير: ثنا عبد الله بن لهيعة عن أبي الأسود محمد بن عبد الرحمن بن نوفل عن يحيى ابن النضر عن أبي سلمة عن عائشة ﵂ قالت: قال رسول الله - ﷺ -:. . . فذكره. وقال الطبراني:\n«تفرد به ابن لهيعة» .\nقلت: وهو لين؛ كما قال الهيثمي (٨ / ٢٧)؛ وقد عزاه لـ «المعجمين»؛ ولكن لم يذكر منه الشطر الثاني! ولم يتنبه لذلك المعلق على «المعجم الصغير» (٢ / ٤ / ٦٧٤) ! وأعجب منه أن السيوطي لم يذكر من الحديث في «الجامع الصغير» إلا هذا الشطر، وبلفظ:\n«لو كان العُجب. . .»؛ مكان: «البذاء» !\nوعزاه لـ: «صغير الطبراني» في نسخة المناوي وغيرها، وضعف إسناده، وفي نسخة «الفتح الكبير» للنبهاني عزاه لـ: «كبير الطبراني» ! وهو خطأ؛ فإنه لا أصل له في «المعجم الكبير» له.\nوعزاه السيوطي في «الجامع الكبير» لأبي نعيم عن عائشة بلفظ حديث الترجمة.\nوإن من أخطاء المناوي الفاحشة: أنه أعل «الصغير» بقوله:\n«وفيه عبد الرحمن بن معاوية؛ أورده الذهبي في «الضعفاء»، وقال: قال مالك: ليس بثقة. وابن معين وغيره: لا يحتج به» .\nقلت: وهذا المضعف كنيته أبو الحويرث المدني، ولا وجود له في إسناد","vol":"12","page":877},{"text":"الحديث، وإنما فيه شيخ الطبراني قال: «حدثنا عبد الرحمن بن معاوية التيمي المصري: ثنا يحيى بن بكير. . .» إلخ، وهذا متأخر الطبقة عن أبي الحويرث؛ كما هو ظاهر لكل ناظر، وإنما علة الحديث ابن لهيعة كما تقدم. والله أعلم.\nثم إن هذا الشطر الثاني من الحديث قد أخرجه ابن أبي الدنيا في «الصمت» (١٨١ / ٣٣١) من طريق أخرى عن ابن لهيعة به؛ إلا أنه قال:\n«الفحش»؛ مكان: «البذاء» . وله طريق آخر خرجته في «الصحيحة»\n(٥٣٧) .\nوقد روي عن عائشة بإسناد آخر في أثناء حديث فيه طول، تقدم تخريجه برقم (٣٨٨٩) .\nثم رواه ابن أبي الدنيا (٦٥٧) بإسناد آخر عنها ولفظ آخر، فقال: حدثنا أبو سعيد المديني: حدثنا العلاء بن [عبد] الجبار: حدثني نافع بن عمر عن ابن أبي مليكة عن عائشة مرفوعًا:\n«لو كان الفحش خلقًا؛ لكان شر خلق الله» .\nورجاله ثقات؛ غير أبي سعيد المديني، فلم أعرفه، وأظنه الآفة، كما أظن أن لفظ: (الفحش) تحرف على السيوطي إلى: (العجب) . والله أعلم.\n(فائدة): (البذاء): فحش الكلام، وقلة الحياء. كما في «الترغيب» للأصبهاني (ق ١١١ / ٢) .\nثم وجدت له طريقًا آخر: فقال الطبراني في «المعجم الأوسط» (١ / ٢٢٢ / ٣٣٣) قال: حدثنا أحمد بن رشدين قال: حدثنا أحمد بن صالح قال: حدثنا","vol":"12","page":878},{"text":"عبد الله بن وهب قال: أخبرني عمرو بن الحارث عن أيوب بن موسى عن ابن أبي مليكة عن عائشة به نحوه.\nقلت: ورجاله ثقات رجال الشيخين؛ غير أحمد بن صالح - وهو المصري -؛ فمن شيوخ البخاري، وإلا أحمد بن رشدين؛ فهو ضعيف، اتهمه بعضهم؛ لكن يبدو من تعقيب الطبراني أنه لم يتفرد به؛ فقد قال:\n«لم يروه عن أيوب بن موسى إلا عمرو بن الحارث، تفرد به ابن وهب» .\nفإن كان ابن رشدين قد توبع من ثقة؛ فالسند صحيح، وهذا ما أستبعده،\nوالله أعلم.\nلكن جملة الفحش لها طريق آخر عن ابن أبي مليكة بسند حسن؛ كما بينت في «الصحيحة» (٥٣٧) .\n<span data-type=\"title\" id=toc-5966>٥٩٤٤ </span>- (ليس على المرأة حُرُمٌ إلا في وجهها) .\nمنكر. أخرجه الطبراني في «المعجم الكبير» (١٢ / ٣٧٠ / ١٣٣٧٥) و«المعجم الأوسط» (٢ / ٧٨ / ١ / ٦٢٥٨): حدثنا محمد بن زكريا الغلابي: ثنا عبد الله بن رجاء: ثنا أيوب بن محمد أبو الجمل عن عبيد الله بن عمر عن نافع عن ابن عمر: أن رسول الله - ﷺ - قال:. . . فذكره. وقال:\n«لم يرفع هذا الحديث إلا أيوب أبو الجمل، تفرد به عبد الله بن رجاء» .\nقلت: وهو صدوق يهم قليلًا؛ كما في «التقريب» .\nلكن الراوي عنه الغلابي متهم بالكذب؛ لكنه قد توبع، فالعلة من أبي الجمل.","vol":"12","page":879},{"text":"فقد أخرجه العقيلي في «الضعفاء» (١ / ١١٦)، وابن عدي في «الكامل» (١ / ٣٤٩)، ومن طريقه البيهقي (٥ / ٤٧)، والخطيب في «التاريخ» (٧ / ٩) من طريقين عن عبد الله بن رجاء به. وذكر الخطيب عن الدارقطني أنه قال:\n«لم يرفعه غير أبي الجمل وكان ضعيفًا، وغيره يرويه موقوفًا» . وقال البيهقي:\n«وأيوب بن محمد أبو الجمل؛ ضعيف عند أهل العلم بالحديث؛ فقد ضعفه يحيى بن معين وغيره، وقد روي الحديث من وجه آخر مجهول عن عبيد الله بن عمر مرفوعًا، والمحفوظ موقوف» .\nثم رواه هو من طريق هشام بن حسان عن عبيد الله به موقوفًا على ابن عمر. وقال عقبه:\n«هكذا رواه الدراوردي وغيره موقوفًا على ابن عمر» .\nقلت: وهو يلتقي مع ما صح عن ابن عمر موقوفًا ومرفوعًا بلفظ:\n«لا تنتقب المرأة المحرمة، ولا تلبس القفازين» .\nرواه البخاري وغيره، وهو مخرج في «الإرواء» (١٠١٢) .\nوالحديث، قال الهيثمي في «المجمع» (٣ / ٢١٩):\n«رواه الطبراني في «الكبير» و«الأوسط»، وفيه أيوب بن محمد اليمامي، وهو ضعيف» .\n(تنبيه): قوله: «حُرُم»؛ كذا في كل المصادر المتقدمة، ومنها «ضعفاء العقيلي»؛ لكن المعلق عليه الدكتور القلعجي صححه بزعمه إلى «إحرام» !","vol":"12","page":880},{"text":"معتمدًا في ذلك - كما قال - على «الميزان» ! وكذلك وقع في «الجامعين» ! والظاهر أنه رواية بالمعنى، أو غفلة عنه؛ ففي «النهاية»:\n«و(الحُرم)؛ بضم الحاء وسكون الراء: الإحرام بالحج. وبالكسر: الرجل المحرم. يقال: أنت حل، وأنت حرم. والإحرام: مصدر أحرم الرجل يحرم إحرامًا إذا أهل بالحج أو العمرة وباشر أسبابهما وشروطهما؛ من خلع المخيط واجتناب الأشياء التي منعه الشرع منها؛ كالطيب والنكاح والصيد وغير ذلك» .\nوالحديث من طريق هشام بن حسان الموقوف عند البيهقي؛ هو عنده من طريق علي بن عمر الحافظ: ثنا الحسين بن إسماعيل: ثنا أبو الأشعث: ثنا حماد بن زيد عن هشام بن حسان.\nوعلي بن عمر الحافظ؛ هو الإمام الدارقطني، وقد أخرجه في «سننه» (٢٦٠) بهذا الإسناد؛ لكن وقع فيه مرفوعًا هكذا: أن النبي - ﷺ - قال:. . . فذكره!\nفالظاهر أن رفعه فيه خطأ مطبعي.\nوالخلاصة: أن الحديث صحيح موقوفًا. وقد قال ابن الهمام في «فتح القدير»\n(٢ / ٤٠٥):\n«ولا شك في ثبوته موقوفًا» .\nقلت: ويشهد له قول عائشة ﵂:\n«المحرمة تلبس من الثياب ما شاءت؛ إلا ثوبًا مسه ورس أو زعفران، ولا تتبرقع، ولا تتلثم، وتسدل الثوب على وجهها إن شاءت» .\nأخرجه البيهقي في «سننه» (٥ / ٤٧) بسند صحيح عنها.","vol":"12","page":881},{"text":"قلت: وهذا القول منها يدل على أمرين اثنين:\nالأول: أنه لا يجوز للمحرمة أن تتبرقع وأن تتلثم. وهذا يوافق حديث ابن عمر المار آنفًا:\n«لا تنتقب المرأة المحرمة. . .» .\nفما يفعله كثير من المحرمات السعوديات في الحج والعمرة من الانتقاب أو التلثم خلاف الشرع. ولعل ذلك بسبب تشديد علماء تلك البلاد على النساء في إيجابهم عليهن أن يسترن وجوههن، وتحريمهم عليهن أن يراهن الرجال.\nوالآخر: أنه لا يجب على المحرمة أن تسدل الثوب على وجهها؛ لقولها:\n«إن شاءت» . وهذه فائدة هامة من أم المؤمنين، على أولئك العلماء أن يتمسكوا بها، وأن يبثوها بين طلبة العلم؛ لأن أكثرهم عنها غافلون ولمدلولها مخالفون.\nوأيضًا: فهي تدل على أن ما روي عنها أنها كانت تسدل هي ومن كان معها\nمن المحرمات على وجوههن؛ أن ذلك كان منهن عملًا بالأفضل والأستر والأحشم. وهو الذي كنا ذهبنا إليه في كتاب «حجاب المرأة المسلمة» في فصل خاص عقدته فيه، فلم يعجب ذلك كثيرًا من العلماء السعوديين وغيرهم، فحملوا علينا حملات شعواء حتى نسبنا بعضهم إلى أنني من الدعاة إلى السفور! ولم يصدهم عن ذلك تلك الشروط القاسية التي وضعتها لحجاب المرأة المسلمة، والتي لا يقوم بها كثير من النساء حتى من زوجات بعض الشيوخ الكبار! هدانا الله وإياهم سواء الصراط.\nوأنا الآن في صدد تهيئة رد عليهم، وبيان غلوهم في الدين في هذه المسألة في","vol":"12","page":882},{"text":"مقدمة الطبعة الجديدة للكتاب المذكور: «الحجاب» . يسرها الله لي، وتقبلها مني، ونفع بها إخواني المسلمين (*) .\n<span data-type=\"title\" id=toc-5967>٥٩٤٥ </span>- (ليقيم الأعراب خلف المهاجرين والأنصار؛ ليقتدوا بهم في الصلاة) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٧ / ٢٥٧ / ٦٨٨٧) من طريقين عن سعيد بن بشير عن قتادة عن الحسن عن سمرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لعنعنة الحسن - وهو البصري -، وضعف سعيد بن بشير، وقد رواه مرة بلفظ:\n«كان يعجبه أن يليه المهاجرون والأنصار في الصلاة؛ ليأخذوا عنه» .\nأخرجه الطبراني (٦٨٨٢) . ثم أخرجه هو (٧٠٨٥)، والبزار (٥٠٦) من طريق جعفر بن سعد بن سمرة: ثنا خبيب بن سليمان عن أبيه سليمان بن سمرة عن سمرة بن جندب به. وقال البزار:\n«لا نعلمه مرفوعًا إلا بهذا الإسناد» .\nقلت: وهو ضعيف؛ كما قال الهيثمي (٢ / ٩٤)، وفيه جهالة وضعف تقدم بيانه في غير ما حديث.\n_________\n(*) طبع الكتاب في حياة الشيخ - ﵀ - بعنوان: «جلباب المرأة المسلمة. . .»، ثم طبع الرد المشار إليه في كتاب خاص بعد وفاته بعنوان: «الرد المفحم على من خالف العلماء وتشدد. . .» . (الناشر) .","vol":"12","page":883},{"text":"<span data-type=\"title\" id=toc-5968>٥٩٤٦ </span>- (ما اختلفت أمةٌ بعد نبيها إلا ظهر أهل باطلها على أهل حقها) .\nضعيف. أخرجه الطبراني في «الأوسط» (٢ / ١٩٠ / ٢ / ٧٩١٢) من طريق إسحاق بن الضيف: نا منصور بن أبي زائدة: نا أبو بكر بن عياش عن موسى بن عبيدة عن عبد الله بن دينار عن ابن عمر قال: قال رسول الله - ﷺ -:. . . فذكره. وقال:\n«تفرد به منصور بن أبي زائدة» .\nقلت: كذا وقع في «الأصل: «ابن أبي زائدة» ! والصواب: «ابن أبي نويرة»؛ كما في «مجمع البحرين» (١ / ١٤ / ١)، و«تهذيب الكمال» (٢ / ٤٣٧) وغيره من كتب الرجال. وقد أورده ابن أبي حاتم (٤ / ١ / ١٧٩) من روايته عن أبي بكر بن عياش، وكذا ابن حبان في «الثقات» (٩ / ١٧٢) وقال:\n«مستقيم الحديث» .\nوهل هو منصور بن يعقوب بن أبي نويرة الذي ترجمه ابن عدي (٦ / ٢٣٨٨) بروايته عن شريك وأسامة بن زيد بن أسلم وساق له حديثين، وقال:\n«وله غير ما ذكرت، ويقع في حديثه أشياء غير محفوظة» .\nورواهما عنه إبراهيم بن بشير الكسائي.\nولخص كلام ابن عدي الذهبي في «المغني»؛ فقال فيه:\n«منكر الحديث» . والله أعلم.","vol":"12","page":884},{"text":"فإن النفس تميل إلى أنه ثقة؛ كما قال ابن حبان؛ لرواية جمع عنه؛ فإن الحديثين اللذين ذكرهما له - إن كان هو ابن أبي نويرة - أحدهما معروف من رواية غيره، وهو: «ما أسكر كثيره؛ فقليله حرام» .\nوهو مخرج في «غاية المرام» (٥٨) و«الإرواء» .\nوالآخر: غير محفوظ حقًا؛ ولكن ذلك مما لا يسقط حديثه؛ لأنه خطأ منه، ومن ذا الذي لا يخطئ؟ !\nوعلة الحديث: موسى بن عبيدة، فإنه ضعيف، وبه أعله الهيثمي في «المجمع» (١٥٧ / ١) .\nوإسحاق بن الضيف، صدوق يخطئ.\n<span data-type=\"title\" id=toc-5969>٥٩٤٧ </span>- (ما أصاب المؤمن مما يكره؛ فهو مصيبةٌ) .\nضعيف جدًا. أخرجه الطبراني في «المعجم الكبير» (٨ / ٢٤٠ / ٧٨٢٤)\nمن طريق عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة قال: انقطع قبال رسول الله - ﷺ - فاسترجع، فقالوا: أمصيبة يا رسول الله؟ قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف علي بن يزيد - وهو الألهاني -، وعبيد الله ابن زحر؛ بل قال فيه ابن حبان في «الضعفاء» (٢ / ٦٢):\n«منكر الحديث جدًا، يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد أتى بالطامات. . .» .","vol":"12","page":885},{"text":"وله طريق أخرى لا يتقوى بها؛ لشدة وهائها، يرويها أبو نعيم النخعي: ثنا العلاء بن كثير عن مكحول عن أبي أمامة قال:\nخرجنا مع رسول الله - ﷺ -، فانقطع شسع النبي - ﷺ -، فقال:\n«إنا لله وإنا إليه راجعون» . فقال له رجل: هذا الشسع! فقال رسول الله - ﷺ -:\n«إنها مصيبة» .\nأخرجه الطبراني أيضًا (٧٦٠٠) .\nقلت: وهذا إسناد ضعيف جدًا؛ العلاء بن كثير؛ قال ابن حجر في «التقريب»:\n«متروك، رماه ابن حبان بالوضع» . وبه أعله الهيثمي (٢ / ٣٣١) .\nوأبو نعيم النخعي: هو عبد الرحمن بن هانئ، سبط إبراهيم النخعي؛ قال\nالحافظ:\n«صدوق له أغلاط. أفرط ابن معين فكذبه. وقال البخاري: هو في الأصل\nصدوق» .\n<span data-type=\"title\" id=toc-5970>٥٩٤٨ </span>- (ما رفع قوم أكفهم إلى الله تعالى يسألونه شيئًا إلا كان حقًا على الله أن يضع في أيديهم الذي سألوا) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٦ / ٣١٢ / ٦١٤٢): حدثنا يعقوب بن مجاهد البصري: ثنا المنذر بن الوليد الجارودي: ثنا أبي: ثنا شداد أبو طلحة الراسبي عن الجريري عن أبي عثمان عن سلمان ﵁ مرفوعًا.","vol":"12","page":886},{"text":"قلت: وهذا إسناد رجاله ثقات رجال (الصحيح)؛ كما قال في «المجمع» (١٠ / ١٦٩)، ولم يستثن كما هي عادته في شيوخ الطبراني، وهم دون طبقة شيوخ أصحاب (الصحيح)؛ كما هو معلوم عند العارفين بهذا العلم.\nويعقوب بن مجاهد هذا، لم أجد له ترجمة فيما وقفت عليه من المصادر، وهو من غير المشهورين من شيوخ الطبراني؛ فإنه لم يرو عنه في «المعجم الأوسط» إلا ستة أحاديث (٩٦٣٨ - ٩٦٤٣)، فيمكن أن تكون علة هذا الحديث منه، ويمكن أن تكون ممن فوقه، والاحتمال يدور بين اثنين:\nأحدهما: شداد أبو طلحة - وهو ابن سعيد البصري -؛ فإنه مع كونه من رجال مسلم قال الحافظ في «التقريب»:\n«صدوق يخطئ» .\nوالآخر: الحريري - واسمه سعيد بن إياس، وهو من رجال الشيخين -؛ قال الحافظ:\n«ثقة، اختلط قبل موته بثلاث سنين» .\nقلت: فلعله حدَّث به في اختلاطه فخالف في لفظ الحديث؛ فقد رواه ثلاثة من الثقات عن أبي عثمان بلفظ:\n«إن ربكم حيي كريم، يستحي من عبده إذا رفع يديه إليه أن يردهما صفرًا» .\nحسنه الترمذي، وصححه ابن حبان والحاكم والذهبي وغيرهم، وهو مخرج\nفي «صحيح أبي داود» (١٣٣٧) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5971>٥٩٤٩ </span>- (ما طلب الدواء بشيءٍ أفضل من شربة عسل) .\nموضوع. أخرجه أبو نعيم في «الطب» (ق ٣٢ / ١) من طريق إبراهيم ابن حكيم: ثنا سعيد بن سلام: ثنا عمر بن محمد عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ آفته سعيد بن سلام - وهو العطار -؛ قال أحمد:\n«كذاب» . وقال البخاري:\n«يذكر بوضع الحديث» . وروى ابن عدي (٣ / ١٢٣٩) عن محمد بن عبد الله ابن نمير أنه قال فيه:\n«كذاب، كذاب» .\nوشيخه عمر بن محمد؛ قريب منه، وهو عمر بن صهبان بن محمد؛ قال البخاري:\n«منكر الحديث» .\nوكذا قال أبو حاتم، وقال هو والدارقطني:\n«متروك الحديث» .\nوالراوي عنه إبراهيم بن حكيم: هو إبراهيم بن فهد بن حكيم؛ قال ابن عدي (١ / ٢٦٨):\n«سائر أحاديثه مناكير، وهو مظلم الأمر، كان ابن صاعد إذا حدثنا عنه ينسبه إلى جده؛ لضعفه» . وقال البردعي؛ كما في «اللسان»:","vol":"12","page":888},{"text":"«ما رأيت أكذب منه» !\n<span data-type=\"title\" id=toc-5972>٥٩٥٠ </span>- (ما من امرئ يحيي أرضًا، فيشرب منه كبد حَرّى، أو يصيب منه عافية؛ إلا كتب الله له به أجرًا) .\nضعيف. أخرجه الطبراني في «المعجم الكبير» (٢٣ / ٣٩٧ / ٩٤٩) من طريق موسى بن يعقوب: حدثتني عمتي قريبة بنت عبد الله: أن أباها قالت له أم سلمة: سمعت رسول الله - ﷺ - يقول:. . . فذكره.\nقلت: وهذا إسناد ضعيف، لجهالة قريبة بنت عبد الله؛ كما يشير إلى ذلك\nقول الذهبي في «الميزان» .\n«تفرد عنها ابن أخيها موسى بن يعقوب» .\nوموسى هذا: هو الزمعي؛ قال الحافظ في «التقريب»:\n«صدوق سيئ الحفظ» .\nوالحديث؛ قال الهيثمي في «مجمع الزوائد» (٤ / ١٥٧):\n«رواه الطبراني في «الأوسط» . وفيه موسى بن يعقوب الزمعي؛ وثقه ابن معين وابن حبان، وضعفه ابن المديني، وتفرد عن قريبة: شيخته» .\nقلت: كذا وقع فيه معزوًا لـ «أوسط الطبراني» فقط! وقد أورده في «مجمع البحرين» (١ / ٩٦ / ٢) من طريق شيخ الطبراني عمرو بن أبي الطاهر بن السرح بسند «الكبير» نفسه عن موسى بن يعقوب به، وقال:\n«تفرد به موسى» .","vol":"12","page":889},{"text":"وقد ساق الطبراني لشيخه هذا في «الأوسط» (١ / ٣٠٣ / ١ - ٢) أحاديث أربعة (٥٠٣٥ - ٥٠٣٨) ليس منها هذا الحديث؛ لكن الورقة التي تلي المشار إليها من «الأوسط» غير موجودة في نسختي المصورة، فالظاهر أن الحديث فيها، ثم رأيت الهيثمي عزا حديثًا آخر عن هذا الشيخ، ولم أره في المصورة أيضًا، وسيأتي برقم (٥٩٨٥) .\n<span data-type=\"title\" id=toc-5973>٥٩٥١ </span>- (ما من امرأةٍ تخرج في شهرة من الطيب، فينظر الرجال إليها؛ إلا لم تزل في سخط الله حتى ترجع إلى بيتها) .\nضعيف.\nأخرجه الطبراني في «المعجم الكبير» (٢٥ / ٣٨ / ٧١) من طريق موسى بن عبيدة عن أيوب بن خالد عن ميمونة بنت سعد عن النبي - ﷺ - قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف موسى بن عبيدة، وأيوب بن خالد - وهو المدني -؛ فيه لين؛ كما في «التقريب» .","vol":"12","page":890},{"text":"<span data-type=\"title\" id=toc-5974>٥٩٥٣ </span>- (فُضِّلتُ على الأنبياء بخمس. . . ونصرت بالرعب شهرًا أمامي وشهرًا خلفي. . .) .\nمنكر بذكر (الشهرين) . أخرجه الطبراني في «المعجم الكبير» (٧ / ١٨٣ / ٦٦٧٤) من طريق إسحاق بن عبد الله بن أبي فروة عن يزيد بن خصيفة: أنه أخبره عن السائب بن يزيد به.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن أبي فروة هذا؛ متروك، وبه أعله الهيثمي في «المجمع» (٨ / ٢٥٩)، وسكت عنه الحافظ في «الفتح» (٦ / ١٢٨) فما\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) هكذا ورد ترقيم الأحاديث في المطبوع ٥٩٥١ ثم ٥٧٥٣ مباشرة، دون ذكر الرقم ٥٧٥٢، ولم ينبه عليه الناشر كما هي عادته في الكتاب\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"12","page":890},{"text":"أحسن! كما سكت عن حديث آخر، فقال:\n«ووقع في الطبراني من حديث أبي أمامة: شهرًا أو شهرين» !\nقلت: وهذا إنما هو من حديث ابن عباس: عند الطبراني.\nثم هو منكر أيضًا؛ فإنه في «المعجم الكبير» (١١ / ٦١ / ١١٠٤٧) من طريق عبد الله بن حماد بن نمير: ثنا حصين بن نمير: ثنا ابن أبي ليلى عن الحكم عن مجاهد عن ابن عباس مرفوعًا بلفظ:\n«أعطيت خمسًا لم يعطهن نبي قبلي. . .» الحديث، وفيه:\n«ونصرت بالرعب، حتى إن العدو ليخافني من مسيرة شهر أو شهرين. . .» . وهذا إسناد ضعيف؛ عبد الله بن حماد هذا؛ لم أعرفه.\nوابن أبي ليلى: هو محمد بن عبد الرحمن؛ وهو سيئ الحفظ. والظاهر أن قوله: «شهرًا أو شهرين»؛ هو من سوء حفظه.\nوإن مما يؤكد ذلك: أن الإمام أحمد أخرجه (١ / ٣٠١) من طريق أخرى عن\nابن عباس بلفظ: «شهر» . ولم يشك. وقال الهيثمي (٨ / ٢٥٨):\n«ورجال أحمد رجال (الصحيح)؛ غير يزيد بن أبي زياد، وهو حسن الحديث» .\nوكذلك أخرجه الطبراني (١١٠٨٥) من طريق أخرى، وإن كان إسناده واهيًا.\nومثل ما تقدم في النكارة: حديث يحيى بن عبد الله بن سالم بن عبد الله بن","vol":"12","page":891},{"text":"عمر بن الخطاب عن خازم بن خزيمة البصري عن مجاهد عن أبي هريرة به مثل حديث الترجمة.\nأخرجه العقيلي في «الضعفاء» (٢ / ٢٦ - ٢٧)، والعسكري في «تصحيفات المحدثين» (٢ / ٥٤٧ - ٥٤٨)؛ ذكراه في ترجمة خازم هذا. وقال العسكري:\n«قليل الحديث» . وقال العقيلي:\n«يخالف في حديثه» . وأما ابن حبان؛ فذكره في «الثقات» (٨ / ٢٣٢)، وقال:\n«روى عنه البخاريون، ربما أخطأ» .\nولم يسم أحدًا روى عنه، وكذا البخاري وابن أبي حاتم، لم يذكرا راويًا عنه مطلقًا، فيستفاد من هذه الرواية أنه روى عنه يحيى بن عبد الله العمري. وهو مدني ثقة.\nوتابعه عند العقيلي: عبد الجبار بن عمر الأيلي. وهو ضعيف. وليس بخاريًا كما هو ظاهر من نسبته. ولم يذكر في «الميزان» غيره راويًا عنه، فهو العلة -: أعني خازمًا -؛ فإن الحديث متواتر عن أبي هريرة:\nرواه مسلم (٢ / ٦٤) وحده من خمسة طرق عنه بلفظ: «. . . شهر. . .» .\nثم هو متواتر كذلك عن جمع آخر من الصحابة؛ منهم جابر: عند الشيخين، وأبو ذر وابن عمر: عند أحمد. وأحاديثهم مخرجة في «الإرواء» (١ / ٣١٥ - ٣١٧) .","vol":"12","page":892},{"text":"وفي الباب عن جمع آخر، فانظر - إن شئت - «مجمع الزوائد» (٨ / ٢٥٨ -\n٢٥٩، ٢٦٩) .\nواعلم أن الدافع على تخريج هذه الزيادة المنكرة - بل الباطلة -: «. . . أمامي، وشهرًا خلفي»: أن الحديث معروف الصحة غاية بدونها، ولكني لما رأيت بعضهم أوهم صحتها كتبت هذا التحقيق:\nأولهم: الحافظ ابن حجر؛ بسكوته عليها كما تقدم.\nثانيهم: المعلق على «تصحيفات المحدثين»؛ فإنه لما خرج حديث الترجمة المنكر؛ ذكر أن أصله في «الصحيح»: في البخاري عن جابر، وعن أبي هريرة، قال: «وفيه: ونصرت بالرعب. . .» ! فأوهم أنه في «الصحيح» بالزيادة المنكرة التي أشار إليها بالنقط «. . .»؛ لأن هذا هو الذي يتبادر لكل قارئ لا يعرف التفصيل المتقدم!\nوثالثهم: صاحبنا السلفي؛ فإنه نقل في تخريج حديث ابن أبي ليلى المتقدم وفيه: «. . . مسيرة شهر أو شهرين. . .» تخريج الحافظ الهيثمي الذي فيه ميله إلى تحسين حديث يزيد بن أبي زياد، وليس فيه زيادة: «أو شهرين»؛ كما تقدم بيانه، فكان من الواجب أن يبين ذلك؛ حتى لا يُدخل في الحديث الصحيح ما ليس منه، والله ﷾ أعلم.\nومن ذاك القبيل: تعقيب أخينا الفاضل حمدي السلفي عقب نقله إعلال الهيثمي للحديث بابن أبي فروة بقوله:\n«قلت: وله شواهد» !","vol":"12","page":893},{"text":"وإن مما يؤكد نكارة حديث الترجمة - بل بطلانه -: أنه في رواية للبيهقي وغيره من حديث أبي أمامة المشار إليه آنفًا بلفظ:\n«. . . مسيرة شهر يسير بين يدي» .\nوإسناده صحيح. وهو مخرج في «الإرواء» (١ / ٣١٦) .\n<span data-type=\"title\" id=toc-5975>٥٩٥٤ </span>- (من حكم بين اثنين تحاكما إليه وارتضيا به، فلم يقل بينهما بالحق؛ فعليه لعنة الله) .\nمنكر. أخرجه العسكري في «التصحيفات» (٢ / ٦٧٣) عن يعلى بن الأشدق عن عبد الله بن جراد قال: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف بمرة؛ آفته يعلى هذا؛ قال العسكري:\n«تكلموا فيه» .\nقلت: اتهمه ابن حبان؛ فقال (٣ / ١٤١):\n«يروي عن عبد الله بن جراد، فلما كبِر؛ اجتمع عليه من لا دين له، فدفعوا\nإليه شبيهًا بمئتي حديث عن عبد الله بن جراد وأعطوه إياها، فجعل يحدث بها وهو لا يدري» . وقال ابن عدي (٧ / ٢٧٤٢):\n«روى عن عمه عبد الله بن جراد أحاديث كثيرة مناكير، وهو وعمه غير معروفين» .","vol":"12","page":894},{"text":"<span data-type=\"title\" id=toc-5976>٥٩٥٥ </span>- (كان موسى ﵇ يدعو ويؤمن هارون ﵇، وما أعطيهما غيري وغيرهما) .\nضعيف. أخرجه العسكري في «التصحيفات» (١ / ٥٧١) من طريق زربي أبي يحيى قال: سمعت أنس بن مالك ﵁ يقول: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف؛ زربي هذا؛ قال الذهبي في «الكاشف»:\n«واهٍ» . وقال الحافظ في «التقريب»:\n«ضعيف» .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5977>٥٩٥٦ </span>- (من صلَّى في مسجد قباء يوم الاثنين والخميس؛ انقلب بأجر عمرة) .\nموضوع بذكر (اليومين) . أخرجه العسكري في «التصحيفات» (٢ / ٧٢٣) من طريق الواقدي عن سعيد بن عبد الرحمن عن ابن غنمة الجهني عن ظهير بن رافع قال: حدثني حارثة عن النبي - ﷺ - قال:. . . فذكره.\nقلت: وهذا موضوع؛ آفته الواقدي؛ فإنه كذاب، وروايته لهذا الحديث بزيادة اليومين يؤكد كذبه؛ فإن الحديث صحيح دونها، من حديث أسيد بن ظهير - وحسنه الترمذي -، وسهل بن حنيف - وصححه الحاكم والذهبي -، وابن عمر - وصححه ابن حبان (١٠١٨) -، وهي مخرجة في «الترغيب» (٢ / ١٣٨ - ١٣٩) .","vol":"12","page":895},{"text":"وله عن ابن عمر طريق أخرى ضعيفة: عند العقيلي (١ / ٩٨)، ضعفه من أجلها الدكتور القلعجي في (فهرس الأحاديث الضعيفة) الذي وضعه في آخر «ضعفاء العقيلي» (٤ / ٥٥٧)، وهو حاطب ليل في هذا العلم! ! فكم من حديث صحيح أورده في هذا الفهرس، وعلى العكس فكم من حديث ضعيف أورده في (فهرس الأحاديث الصحيحة) مما لا يقول به عالم! ! والله المستعان.\nوالحديث؛ عزاه السيوطي في «الجامع الكبير» لابن سعد عن ظهير بن رافع. وغالب الظن أن فيه الواقدي أيضًا، ولم أره في فهرس «طبقات ابن سعد» المطبوع منه، ولا في القسم الذي طبع أخيرًا كتتمة لبعض المفقود منه، وليس فيه من الحديث المسند إلا النزر القليل جدًا، حتى لقد ألقي في النفس: لعله مختصر من الأصل، فليحقق.\n<span data-type=\"title\" id=toc-5978>٥٩٥٧ </span>- (إذا توفيت المرأة، فأرادوا أن يغسلوها، فليبدأوا ببطنها، فليمسح بطنها مسحًا رقيقًا إن لم تكن حُبلى، فإن كانت حُبلى؛ فلا تحركنها، فإن أردت غسلها فابدئي بسفلتها، فألقي على عورتها ثوبًا ستيرًا، ثم خذي كرسفًا فاغسليها، فأحسني غسلها، ثم أدخلي يدك من تحت الثوب، فامسحيها بكرسف ثلاث مرات، فأحسني مسحها قبل أن توضئيها، ثم وضئيها بماء فيه سدر، ولتفرغ الماء امرأة وهي قائمة لا تلي شيئًا غيره حتى تنقي بالسدر وأنت تغسلين، وليل غسلها أولى النساء بها، وإلا؛ فامرأة ورعة، فإن كانت صغيرة أو ضعيفة؛ فلتلها امرأة ورعة مسلمةٌ، فإذا فرغت من غسل سفلتها غسلًا نقيًا بماء وسدر؛ فلتوضئها وضوء الصلاة؛ فهذا بيان وضوئها، ثم اغسليها بعد ذلك ثلاث مرات","vol":"12","page":896},{"text":"بماء وسدر، فابدئي برأسها قبل كل شيءٍ فأنقي غسله من السدر بالماء، ولا تسرحي رأسها بمشط، فإن حدث بها حدث بعد الغسلات الثلاث؛ فاجعليها خمسًا، فإن حدث في الخامسة؛ فاجعليها سبعًا، وكل ذلك فليكن وترًا بماء وسدر، فإن كان في الخامسة أو الثالثة؛ فاجعلي فيه شيئًا من كافور وشيئًا من سدر، ثم اجعلي ذلك في جر جديد، ثم أقعديها فأفرغي عليها وابدئي برأسها حتى تبلغي رجليها، فإذا فرغت منها؛ فألقي عليها ثوبًا نظيفًا، ثم أدخلي يدك من وراء الثوب فانزعيه عنها، ثم احشي سفلتها كرسفًا واحشي كرسفها من طيبها، ثم خذي سبيةً طويلةً مغسولةً فاربطيها على عجزها كما تربط على النطاق، ثم اعقديها بين فخذيها وضمي فخذيها، ثم ألقي طرف السبية عن عجزها إلى قريب من ركبتيها، فهذا شأن سفلتها، ثم طيبيها وكفنيها واطوي شعرها ثلاثة أقرن: قصةً وقرنين، ولا تشبهيها بالرجال، وليكن كفنها في خمسة أثواب: أحدها الإزار تلفي به فخذيها، ولا تنقضي من شعرها شيئًا بنورةٍ ولا غيرها، وما يسقط من شعرها؛ فاغسليه، ثم اغرزيه في شعر رأسها، وطيبي شعر رأسها، فأحسني تطييبه ولا تغسليها بماء مسخن واخمريها وما تكفنيها به بسبع نبذات إن شئت، واجعلي كل شيءٍ منها وترًا، وإن بدا لكِ أن تخمديها في نعشها فاجعليه وترًا. هذا شأن كفنها ورأسها، وإن كانت محدورةً أو مخصوفةً أو أشباه ذلك، فخذي خرقةً واحدةً واغمسيها في الماء واجعلي تتبعي كل شيءٍ منها، ولا تحركيها؛ فإني أخشى أن يتنفس منها شيءٌ لا يستطاع ردُهُ) .\nمنكر. أخرجه الطبراني في «المعجم الكبير» (٢٥ / ١٢٤) من طريق جنيد","vol":"12","page":897},{"text":"ابن أبي وهرة، وليث؛ كلاهما عن عبد الملك بن أبي بشير عن حفصة بنت سيرين عن أم سليم أم أنس قالت: قال رسول الله - ﷺ -:. . . فذكره.\nقلت: وهذا إسناد ضعيف من الطريقين؛ ففي الأولى جنيد - وهو ابن العلاء -؛ مختلف فيه؛ فقال البخاري في «التاريخ» (٢ / ١ / ٢٣٦) في ترجمته:\n«قال أبو أسامة: كان صاحبي أوثق مني» . وقال ابن أبي حاتم (١ / ١ / ٥٢٨) عن أبيه:\n«صالح الحديث» .\nوذكره ابن حبان في «الثقات» (٦ / ١٥٠) . ثم أورده في «الضعفاء» (١ / ٢١١)، وقال:\n«كان يدلس عن محمد بن أبي قيس المصلوب، ويروي ما سمع منه عن شيوخه، فاستحق مجانبة حديثه على الأحوال كلها؛ لأن ابن أبي القيس كان يضع الحديث» . وقال الذهبي في «الميزان»:\n«له حديث في غسل الميت طويل منكر» .\nقلت: يعني: هذا. وأقره الحافظ في «اللسان»، وقال:\n«قال الأزدي: لين الحديث» .\nقلت: وفي الطريق الأخرى ليث - وهو ابن أبي سليم الحمصي -؛ وهو ضعيف مختلط، ولا أستبعد أن يكون جنيد بن العلاء تلقاه عنه ثم دلسه، فيرجع الحديث إلى طريق واحدة.","vol":"12","page":898},{"text":"والحديث، قال الهيثمي (٣ / ٢٢):\n«رواه الطبراني في «الكبير» بإسنادين، في أحدهما ليث بن أبي سليم؛ وهو مدلس، ولكنه ثقة، وفي الآخر جنيد؛ وقد وثق، وفيه بعض كلام» .\nوأقول: لا أعلم أحدًا رمى ليثًا بالتدليس، وإنما بالاختلاط. وكذلك لا أعلم من أطلق فيه التوثيق. فراجع أقوال أئمة الجرح والتعديل فيه في «التهذيب» .\n<span data-type=\"title\" id=toc-5979>٥٩٥٨ </span>- (أفعمياوان أنتما؟ ! ألستما تبصرانه؟ !) .\nمنكر. أخرجه أبو داود والترمذي والنسائي في «الكبرى» (٢ / ٢٢٤ - ٢٢٥ - المصورة) وأحمد وغيرهم؛ كأبي يعلى في «مسنده» (٦٩٢٢)، ومن طريقه ابن حبان (١٩٦٨) ومن طريق غيره أيضًا (١٤٥٧)، والطبراني في «الكبير» (٢٣ / ٣٠٢ / ٦٧٨ و٤٠٠ / ٩٥٦)، وابن سعد في «الطبقات» (٨ / ١٧٥ - ١٧٦) كلهم من طريق نبهان عن أم سلمة قالت:\nكنت: أنا وميمونة عند النبي - ﷺ -، فجاء ابن أم مكتوم يستأذن - وذلك بعد أن ضرب الحجاب - فقال:\n«قوما» . فقلنا: إنه مكفوف لا يبصرنا. فقال:. . . فذكره. وقال النسائي:\n«ما نعلم أحدًا روى عن نبهان غير الزهري» . وأقره المزي في «التهذيب» .\nقلت: وهذا إسناد ضعيف؛ لجهالة نبهان هذا، كما كنت بينته في «الإرواء» (١٧٦٩، ١٨٠٦) بزيادة في تخريج الحديث في الموضع الثاني، وإنما أعدت تخريجه هنا لأمرين.","vol":"12","page":899},{"text":"الأول: أن بعض ذوي الأهواء والمتشددين في موضوع وجه المرأة وكفيها، القائلين بأن ذلك منها عورة احتجوا بهذا الحديث؛ مغترين بتصحيح من صححه؛ كالترمذي وغيره من المتقدمين، وكالحافظ العسقلاني من المتأخرين! فأقول:\nكانت حجتي - ولا تزال - في تضعيف هذا الحديث جهالة نبهان هذا؛ كما صرح بها ابن حزم، وأقره الذهبي في «الضعفاء» .\nثم رأيت فائدة هامة في كتاب «شرح منتهى الإرادات» للشيخ منصور بن يونس البهوتى، فأحببت أن أسجلها هنا؛ لعزتها: قال رحمه الله تعالى (٣ / ٦) بعد أن ذكر الحديث برواية أبي داود:\n«وقال أحمد: نبهان روى حديثين عجيبين: هذا الحديث. والآخر:\n«إذا كان لإحداكن مكاتب؛ فلتحتجب منه» . كأنه أشار إلى ضعف حديثه؛ إذ لم يرو إلا هذين الحديثين المخالفين للأصول. وقال ابن عبد البر: نبهان مجهول، لا يعرف إلا برواية الزهري عنه هذا الحديث (١)، وحديث فاطمة صحيح؛ فالحجة به لازمة. . .» .\nقلت: وهذه الفائدة قد ذكرها الشيخ البهوتي في كتابه الآخر: «منار السبيل» (٢ / ١٤٠) الذي خرجت أحاديثه في كتابي «إرواء الغليل»، وقد فاتني ذكرها في التخريج؛ لأن الذي نسخ الأحاديث منه لم يذكرها مع الحديث. ولكل أجل كتاب.\nفإن قيل: كيف قال ابن عبد البر: «لا يعرف إلا برواية الزهري عنه»؛ وقد ذكر الحافظ له راويًا آخر عنه، وهو محمد بن عبد الرحمن مولى آل طلحة؟\n_________\n(١) قلت: قد أشار ابن عبد البر إلى هذا الحديث في كتابه العظيم «التمهيد» وقال (١٦ / ٢٣٦):\n«لم يروه إلا نبهان مولى أم سلمة، وليس بمعروف بحمل العلم، ولا يعرف إلا بهذا الحديث وحديث آخر» .","vol":"12","page":900},{"text":"قلت: نعم؛ هو تابع في ذلك لابن أبي حاتم؛ خِلَافًا للبخاري في \" التاريخ \" (٤ / ٢ / ١٣٥)؛ فإنه لم يذكر غير الزهري، وتبعه ابن حبان في \" ثقاته \" (٥ / ٥٨٦)، وهذا هو الصواب. وذلك؛ لأن حديث المكاتب الذي أشار أحمد إلى إنكاره بتعجبه منه ومن حديث الترجمة على نبهان مولى أم سلمة مدار طريقه\nعلى الزهري عنه.\nومنها: طريق سفيان الثوري عند أبي داود والبيهقي وغيرهما.\nلكن خالف قبيصة بن عقبة فقال: عن سفيان عن محمد بن عبد الرحمن عن مكاتب مولى أم سلمة يقال له: نبهان. . . فذكر الحديث.\nأخرجه الطبراني (٢٣ / ٢ ٥ ٣ / ٦٧٧) . فأسقط الزهري وجعل محله محمدًا هذا. قال البيهقي (١٥ / ٣٢٧):\n\" وذكر محمد. بن يحيى الذهلي أن محمد بن عبد الرحمن مولى آل طلحة روى عن الزهري قال: كان لأم سلمة مكاتب يقال له: نبهان. ورواه محمد بق يوسف عن سفيان عنه. فعاد الحديث إلى رواية الزهري \".\nقلت: ومما لا شك فيه أن ما رواه الجماعة مع محمد بن يوسف هذا - وهو الفريابي - أولى بالقبول من رواية قبيصة، وبخاصة أنه قد تكلم في روايته عن سفيان؛ فقال ابن معين:\n\" قبيصة؛ ثقة في كل شيء إلا في سفيان؛ فإنه سمع منه وهو صغير \".\nوقال أحمد نحوه. انظر \" التهذيب \". ولذلك؛ قال البيهقي:\n\" وحديث نبهان قد ذكر فيه معمر لسماع الزهري من نبهان، إلا أن الشيخين","vol":"12","page":901},{"text":"لم يخرجا حديثه في \" الصحيح \"، وكأنه لم يثبت عدالته عندهما؛ إذ لم يخرج من حد الجهالة برواية عدل عنه، وقد روى غير الزهري عنه إن كان مَحْفُوظًا. . . \".\nثم ذكر رواية قبيصة، وقد عرفناك شذوذها. وذكر عن الشافعي أنه قال:\n\" لم أر من ارتضيت من أهل العلم يثبت هذا الحديث \".\nإذا عرفت ما تقدم يتبين لك خطأ قول الذهبي في ترجمة نبهان هذا من\n\" الكاشف \": \" ثقة \"! ! ولعل الأصل!: \" وثق \"؛ كما هي عادته فيمن تفرد بتوثيقه ابن حبان، ولم يكن روى عنه جمع من \" الثقات \"، ثم انحرف ذلك على اَلنَّاسِخ\nأو الطابع إلى: \" ثقة \"؛ لأنه مخالف لإيراده إياه في \" الضعفاء \" وإقراره لتجهيل! ابن حزم إياه. وقد وافقه على ذلك ابن عبد البر، وَسَبَقَهُمَا البيهقي كما تقدم، وتبعهم الحافظ في \" التقريب \"؛ فقال فيه:\n\" مقبول \"؛ أي: إذا توبع، وإلا؛ فهو لين الحديث؛ كما نصبى عليه وفي مقدمة\n\" بالتقريب \". وقال في \" التلخيص \" (٣ / ١٤٨):\n\" وثق \"؛ أي: لا يوثق به.\nإذا تبين لك ما ذكرنا من التحقيق؛ فلا يهمنك تصحيح من صحح الحديث؛ فإنه إما لتساهل عرف به كالترمذي وابن حبان، وإما لشبهة تعلق بها؛ كقول الحافظ في \" الفتح \" (٩ / ٣٣٧):\n\" وإسناده قوي، وأكثر ما علل به انفراد الزهري بالرواية عن نبهان، وليست بعلة قادحة؛ فإن من يعرفه الزهري ويصفه بأنه مكاتب أم سلمة، ولم يجرحه أحد؛ لا ترد روايته \"!","vol":"12","page":902},{"text":"كذا قال! وليس يخفى على البصير أن وصف الزهري لنبهان بما ذكر ليس له علاقة بالتوثيق بوجه من الوجوه مُطْلَقًا، وهل هو إلا كما لو قال: \" عبد فلان، أو \" أخو فلان \"؛ بل و\" ابن فلان \" ونحو ذلك من الأوصاف التي لا تسمن ولا تغني من جوع في التعديل والتوثيق! وكل من له معرفة بهذا العلم وتتبع لتراجم الرواة يجد أمثلة كثيرة من هذا النوع؛ مثل أبي الأحوص مولى بني كعب، وأبي عثمان ابن سنة الخزاعي الكعبي؛ فقد روى عنهما الزهري، ومع ذلك لم يوثقهما الحافظ؛ بل قال فيهما كما قال في نبهان:\n\" مقبول \"؛ أي: غير مقبول إلا إذا توبع! هذا هو مراده كما تقدم.\nوما أحسن ما قال ابن القطان في أبي الأحوص هذا في \" الوهم والإيهام \" (٢ /\n١٨٣ / ٢):\n\" لا يعرف له خال، ولا قضى له بالثقة قول الزهري: سمعت أبا الأحوص يحدث في مجلس سعيد بن المسيب \". وأقره الذهبي في \" الميزان \".\nقلت: وفي قول ابن القطان رد مباشر على تقوية الحافظ لحديث نبهان بكلامه السابق، وإن كان ابن القطان متقدمًا عليه في الزمن، ولكنه حافظ ماهر نقاد، فإذا كان الزهري إذا حَدَّثَ عن أبي الأحوص وقد سمعه يحدث في مجلس ابن المسيب؛ لا يلزم منه أن أبا الأحوص ثقة؛ فمن باب أولى أنه لا يلزم من وصف الزهري لنبهان بأنه مكاتب أم سلمة أنه ثقة، كما هو ظاهر لا يخفى على أهل النهى.\nومما سبق؛ تعلم خطأ تجويد إسناد الحديث من المعلق على \" مسند أبي يعلى \"،\nثم في تعليقه على \" موارد اَلظَّمْآن \" (٦ / ٢٥٨ - ٢٦١) وكأنه كان مُتَأَثِّرًا بتقوية","vol":"12","page":903},{"text":"الحافظ لإسناده غير مفكر فيما تقتضيه الصناعة الحديثية، وكذلك فعل جمهور ممن ذهب إلى القول بأن وجه المرأة عورة؛ كالشيخ التويجري وغيره من المقلدين حَدِيثًا وَفِقْهًا! ولعلهم ظنوا لما رأوا تصحيح من صححه ممن سبقت الإشارة إليه أنه لا خلاف في ذلك، وذلك لضيق عطنهم، وعدم درايتهم بأقوال المضعفين، وعلى رأسهم الإمام أحمد ثم البيهقي وابن عبد البر! ولعل بعضهم عرف ذلك ثم تجاهله لغاية في نفسه، ومنهم - مع الأسف - الشيخ عبد القادر السندي في \" رسالة الحجاب \" (ص ٤٩ / الطبعة الخامسة)؛ فقد صرح بأن إسناده صحيح، ونقل كلام الحافظ في تقوية إسناده، وكلامه في \" تهذيب التهذيب \"، وكذا كلام المزي في \" تهذيبه \"، وليس فيها أكثر مما سبق بيانه: أنه روى عن نبهان محمد بن عبد الرحمن أَيْضًا، وأنه وثقه ابن حبان، وعزا إلى المزي - بناء على ذكره هذا الحديث وحديث المكاتب في ترجمة نبهان وتصحيح الترمذي لهما - أنه ثقة يحتج بحديثه! وفيه تحميل لصنيع المزي ما لا يريده؛ فإن كتابه خاص بذكر ما قيل في المترجم من توثيق أو تجريح، وليس أنه يذكر فيه ما يتبناه هو لنفسه، ألا ترى أن الحافظ كما حكى توثيق ابن حبان في \" اَلتَّهْذِيب \" لم يتبنه في \" التقريب \" فلم يوثقه فيه؛ بل لينه كما تقدم بيانه، والسبب هو ما ذكرته!\nهذا؛ وإنما نسبت المذكور إلى تجاهل علة الحديث لأمرين اثنين ذكرت آنِفًا أحدهما. والآخر: أنه عزا الحديث للبيهقي بالجزء والصفحة (٧ / ٩١ - ٩٢)، وهناك لا بد أنه رأى تعقب ابن التركماني للبيهقي بقوله:\n\" قلت: في سنده نبهان، سكت عنه البيهقي هنا، وقال في (أبواب المكاتب):\n\" صاحبا (الصحيح) لم يخرجا عنه، وكأنه لم يثبت عدالته عندهما. . . .) إلى آخر كلامه المتقدم منا، وإذ الأمر كذلك؛ فلا بد أنه رجع إلى الأبواب المشار إليها،","vol":"12","page":904},{"text":"ووقف على من ينبهه إن كان غَافِلًا على كون نبهان لم يصح أنه روى عنه غير الزهري، وأنه لذلك مجهول عند البيهقي، فكان عليه أن يبينه ولا يكتمه، وأن يجيب عنه إن كان لديه جواب!\nوقد وقفت له على تدليس آخر أرجو أن لا يكون بقصد منه، وهو أنه لما نقل عن المزي الحديثين اللذين أحدهما هذا والآخر حديث المكاتب؛ قال - عن المزي طَبْعًا -:\n\" وأخرجه النسائي من وجوه أخرى. انتهى كلام الإمام المزي \".\nوكل من قرأ هذا التخريج لا يفهم منه إلا أن له طُرُقًا أخرى عن غير نبهان يتقوى بها! والواقع يشهد أنه ليس كذلك، ولا هو قصد النسائي ولا المزي؛ فإن تمام كلام النسائي عنده:\n\" وأخرجه النسائي من وجوه أخر عن الزهري \".\nفإذن؛ هذه الوجوه مدارها على الزهري عن نبهان، فلا تعطي للحديث قوة؛ خِلَافًا لما رمى إليه بحذفه زيادة \" عن الزهري \"!\nوكنت أود أن يكون حذفه إياها إنما وقع منه سَهْوًا، ولكني رَأَيْته قد أعادها مرة أخرى في الصفحة ذاتها! والله المستعان.\nثم إنني لا أستبعد منه - وهذا بعض ما فعل - أو من غيره من المقلدين أن يكونوا قد وقفوا على قول الحافظ في مكان آخر من \" الفتح \" (١ / ٥٥٠) عقب الحديث:\n\" وهو حديث مختلف في صحته \".","vol":"12","page":905},{"text":"فإن فيه تَنْبِيهًا وَحَافِزًا على معرفة أسباب الخلاف، ثم اختيار ما هو أقرب إلى الصواب، وهذا ما أنا في صدده بإعانة الله تعالى وتوفيقه.\nهذا هو الأمر الأول.\nوالآخر: أن الحديث مع ضعف إسناده، منكر في متنه؛ لِمُخَالَفَتِهِ حديث فاطمة بنت قيس أخت الضحاك بن قيس ﵄ في قصة طلاقها من زوجها، وفيه:\nأن النبي ﷺ أمرها أن تنتقل إلى أم شريك، ثم أرسل إليها: إن أم شريك يأتيها المهاجرون الأولون، فانطلقي إلى ابن أم مكتوم الأعمى؛ فإنك إذا وضعت خمارك لم يرك، فانطلقت إليه. . . الحديث.\nرواه مسلم (٤ / ١٩٦) وغيره، وهو مخرج في \" الإرواء \" (١٨٠٤) .\nفهو مخالف لحديث نبهان من وجهين:\nالأول: إذنه ﷺ لفاطمة بأن تقضي عدتها عند ابن أم مكتوم. وفي حديث نبهان أنه قال لأم سلمة وميمونة حين دخل ابن أم مكتوم: \" قوما \"!\nوالآخر: أن إذنه ﷺ لها يستلزم جواز نظرها إلى ابن أم مكتوم، وفي حديث نبهان: \" ألستما تبصرانه؟ ! \".\nولذلك؛ قال في \" شرح منتهى الإرادات \" (٣ / ٦):\n\" ويباح لامرأة نظر من رجل إلى غير عورة؛ لقوله ﷺ لفاطمة بنت قيس. . . (فذكر الحديث) . وقالت عائشة:","vol":"12","page":906},{"text":"\" كان رسول الله ﷺ يسترني بردائه وأنا أنظر إلى الحبشة يلعبون في المسجد \". متفق عليه.\nولأنهن لو منعن النظر؛ لوجب على الرجال الحجاب كما وجب على النساء؛ لئلا ينظرن إليهم \".\nثم ذكر حديث نبهان وتضعيف أحمد وابن عبد البر إياه - كما تقدم - ونقله عنه، ثم قال:\n\" وحديث فاطمة صحيح، فالحجة به لازمة. ثم يحتمل أن حديث نبهان خاص بأزواج النبي ﷺ، بذلك قال أحمد وأبو داود \".\nقلت: وهذا الجمع إنما يصار إليه لو صح الحديث، وإذ لا؛ فلا.\n(تنبيه): لقد أورد الحديث مختصرا \" تفسير ابن كثير \": الحلبيان؛ زاعمين\nأنه حديث صحيح! وكم لهما من مثل هذا التصحيح الذي لا يشهد له علم الحديث ولا فقهه، وإن كان لهما هنا عذر وإنما هو التقليد، ومعلوم أنه لا يقلد إلا جاهل! ولكن لا يسعه إلا ذلك!\nومثلهما ذاك الحائر المتفقه المسمى محمد أديب كلكل في كتابه: \" فقه النظر\nفي الإسلام \"! فقد زاد عليهما أنه قال عقب الحديث (ص ١٣٢):\n\" وهذه القصة تؤيدها رواية أخرى في \" الموطأ \" للإمام مالك ﵁\nأن رَجُلًا أعمى دخل على عَائِشَة ﵂، فاحتجبت منه. فقيل لها: لماذا تحتجبين منه وهو لا ينظر إليك؟ قالت: لكني أنظر إليه \"!","vol":"12","page":907},{"text":"قلت: وهذا كذب على \" موطأ الإمام مالك \" ﵀؛ فإنه ليس فيه يَقِينًا؛ فقد قلبته - للتأكد - صفحة صفحة، ودققت فيه حَدِيثًا حَدِيثًا وَأَثَرًا أَثَرًا، فلم أجد لَهُ أَثَرًا! بل ولا أظن أن له أَصْلَا في شيء من دواوين السنة التي تروي الأحاديث والآثار بالأسانيد، ويمكن أن يكون المؤلف نقلها من بعض كتب المتأخرين التي تَرْوِي من الروايات ما لا سنام لها ولا خطام! والله المستعان.\nثم رأيت هذا اَلْأَثَر قد ذكره ابن القطان في \" النظر في أحكام النظر \" (ق ٦٣ / ٢) فقال:\n\" وروي عن مالك: واحتجبت عائشة ﵂ من أعمى. . . \" إلخ.\nفهذا يعني أنه ليس في \" الموطأ \" كما هو ظاهره، ونحوه قول الحافظ في\n\" التلخيص \" عقب ما نقلته عنه آنِفًا من التوثيق:\n\" وعند مالك. . . \". ولعل قوله: \" وعند \" محرف من: \" وعن \". والله أعلم.\n<span data-type=\"title\" id=toc-5980><span data-type=\"title\" id=toc-5981>٥٩٥٩ </span></span>- (كُنْت رِدْفَ رسول الله ﷺ وَأَعْرَابِيّ مَعَهُ ابنة له حسناء، فَجَعَلَ يعرضها لرسول الله ﷺ رجاء أن يتزوجها. قال (الفضل بن\nعباس): فَجَعَلْت ألتفت إليها، وجعل رسول الله ﷺ يأخذ برأسي فيلويه) .\nمنكر بزيادة (العرض) . أخرجه أبو يعلى في \" مسنده \" (١٢ / ٩٧): حدثنا أبو بكر عبد الله بن محمد (وهو ابن أبي شيبة): حدثنا قبيصة بن عقبة عن يونس بن أبي إسحاق عن أبي إسحاق عن سعيد بن جبير عن ابن عباس عن الفضل بن عباس قال:. . . فذكره.","vol":"12","page":908},{"text":"قلت: وهذا إسناد ضعيف؛ له عدة علل:\nالأولى: اختلاط أبي إسحاق - وهو عمرو بن عبد الله السبيعي -، وقد وصفه بذلك جمع من الحفاظ؛ منهم ابن الصلاح وابن كثير والعسقلاني في \" التقريب \" وغيرهم.\nالثانية: عنعنة أبي إسحاق؛ فإنه مدلس؛ ذكره الحافظ في الطبقة الثالثة من رسالته في المدلسين؛ أي: فيمن لا يحتج به إلا إذا صرح بالتحديث، وهنا قد عنعن.\nالثالثة: ضعف في يونس بن أبي إسحاق؛ فإنه وإن كان من رجال مسلم فقد اختلفوا كما ترى أقوالهم فيه في \" التهذيب \" و\" الميزان \" للذهبي، بل وأورده في \" الضعفاء \" أَيْضًا، وقال اَلْحَافِظ في \" التقريب):\n\" صدوق يهم قَلِيلًا \".\nقلت: فهو وسط يحتج بحديثه إذا لم يخالف، وقد خالف كما سأبينه. ومما قيل فيه:\nقال الأثرم: سمعت أحمد يضعف حديث يونس عن أبيه، وقال:\n\" حديث إسرائيل أحب إِلَيَّ منه \". وقال أبو طالب عن أحمد:\n\" في حديثه زيادة على حديث الناس \".\nقلت: يقولون: إنه سمع في الكتب؛ فهي أتم (١) . قال:\n_________\n(١) هذه الجملة غير مفهومة في \" تهذيب الحافظ \"، فصححتها من \" تاريخ الفسوي) (١٧٣ / ٢) .","vol":"12","page":909},{"text":"\" إسرائيل قديسمع وكتب، فلم يكن فيه زيادة مثل يونس \". وقال فيه\n\" كانت فيه غفلة شديدة \".\nووثقه آخرون، والعدل ما تقدم عن الحافظ بالشوط الذي ذكرته، وهو مفقود\nهنا كما يأتي.\nالرابعة: الخالفة: فقد رواه ابنه إسرائيل عن أبي إسحاق به؛ دون جملة العرض، ولفظه:\n\" كنت رديف النبي لمجه! ! حين أفاض من المزدلفة، وأعرابي يسايره، وردفه\nابنة له حسناء، قال الفضل: فجعلت أنظر إليها، فتناول رسول الله ثيب! بوجهي يصرفني عنها \".\nأخرجه أحمد (١ / ٣ ١ ٢)، والطبراني في \" المعجم الكبير \" (٨ ١ /! ٢٨ / ٧٣٩) من طرق عن إسرائيل به.\nقلت: وهذا أصح من رواية يونس بن أبي إسحاق؛ لما علمت من ترجيح الإمام أحمد لرواية إسرائيل على رواية أبيه يونى، وللغفلة الشديدة التي كانت في الأب، وزيادته في حديثه على حديث الناس، وهذا كله يجعل قوله في الحديث:\n\" فجعل يعرضها لرسول الله عنه رجاء أن يتزوجها \"؛ زيادة شاذة إن لم نقلى: منكرة، ولعله لذلك لما ساق الطبراني حديث يونس هذا عقب حديث إسرائيل (رقم \" ٧٤) ساق الطرف االأول منه إلى قواسه: \" وأعرابي معه \" فقط وقال: \" فذكر","vol":"12","page":910},{"text":"الحديث \". فأحال بتمامه على رواية إسرائيل التي قبله، إما لأنها لم تقع في روايته هذه الزيادة، فتكون رواية الأب على هذا مطابقة لرواية الابن، أو أنه لم يسق الحديث بتمامه؛ إشارة منه إلى شذوذ الزيادة. يحتمل هذا وهذا، والله أعلم.\nومما يؤيد شذوذها أن هذه القصة جاءت في \" الصحيحين \" وغيرهما من طريق سليمان بن يسار عن ابن عباس به أتم منه دون الزيادة. وهي مخرجة في \" جلباب المرأة المسلمة \" (ص ٦١ - ٦٣)، وهو حديث الخثعمية.\nوتابعه الحكم بن عتيبة عن ابن عباس به نحوه دونها.\nأخرجه أحمد (١ / ٢١١) بسند صحيح عنه؛ فإن الحكم من المرتبة الثانية\nمن المدلسين عند الحافظ.\nوتابعه: عطاء بن أبي رباح عنه.\nأخرجه أحمد أيضًا (١ / ٢١٣) . وإسناده جيد.\nوتابعه: مجاهد عن ابن عباس.\nأخرجه الطبراني في \" المعجم الكبير \" (١٨ / ٢٦٩ / ٦٧٧) بسند جيد.\nقلت: فاتفاق هؤلاء الثقات على عدم ذكر تلك الزيادة في هذه القصة\n- خِلَافًا ليونس بن أبي إسحاق، مع ما فيه من الضعف الذي سبق بيانه، ومخالفة ابنه إياه فيها - مما لا يدع أدنى شك في نكارتها وعدم ثبوتها.\nولذلك؛ فقد وهم الحافظ في قوله في \" الفتح \" (٤ / ٦٨):\n\" رواه أبو يعلى بإسناد قوي \"!","vol":"12","page":911},{"text":"وهذا منه غريب جدًا؛ فإنه إن كان جرى على ظاهر الإسناد وتساهل في عدم الاعتداد بما ذكره هو من اختلاط أبي إسحاق وتدليسه، فكيف خفي عليه هذه المخالفة، وهو الحافظ الذي لا يبارى؟ !\nواعلم أن لفظة \" قوي \" في إسناد ما، لا يعني بالضرورة أنه صحيح؛ بل قد يعني هذا، وقد يعني أنه حسن، فهو يساوي قولهم: \" يحتج به \"؛ الشامل للصحيح والحسن، هذا الذي نفهمه من تصرفات العلماء في كتب التخريج، وقد ذكر ذلك بعض المؤلفين في علم المصطلح.\nوإذا عرفت هذا؛ فقد زاد خطأً على الحافظ من صرح بصحة هذا الإسناد من المتأخرين؛ مثل المعلق على \" مسند أبي يعلى \"، فقال:\n\" إسناده صحيح \"!\nومن الغريب أنه عقب عليه بقوله:\n\" وأخرجه أحمد (١ / ٢١٣) من طريق. . . إسرائيل. . . \"! غير متنبه لكون\nهذه الطريق من الموانع عن التصحيح المذكور كما سبق بيانه. وأقل ما في هذا التخريج أنه يوهم أن في رواية إسرائيل تلك الزيادة المنكرة!\nوإن أعجب من هذا ما صنعه الشيخ عبد القادر السندي مؤلف \" رسالة الحجاب \"؛ فقد عقد فيها فصلًا في حديث الخثعمية الذي رواه الشيخان كما سبقت الإشارة إليه؛ ليثبت صحة هذه الزيادة في حديث الترجمة في بحث طويل من صفحة (٢٨ - ٤٣)، وأكثره مما لا فائدة فيه، مع استطرادات كثيرة فيها لكنة أعجمية ظاهرة، لا يكاد القارئ يفهم مراده من عبارته أَحْيَانًا، وفيه كثير من الأخطاء والمغالطات التي لا مجال هنا لبيانها؛ لكن لا بد من التعرض لرد ما أخطأ","vol":"12","page":912},{"text":"فيه مما له علاقة بهذا الحديث، ويمكن حصر ذلك في أمور:\nأولًا: أوهم أن لتلك الزيادة أسانيد (ص ٢٩) ! والواقع خلافه.\nثَانِيًا: صرح (ص ٤٢) بأن إسناده صحيح على شرط الشيخين! وكان قبل\nذلك قد ذكر (ص ٣٢) أن راويها يونس بن أبي إسحاق لم يرو له البخاري في \" صحيحه \"، وهذا هو الصواب. ثَالِثًا: قال في يونس هذا (ص ٣٢):\n\" وقد قبل الناس انفراده قَدِيمًا وَحَدِيثًا. . . \"! فتجاهل بهذا تضعيف أحمد ويحيى إياه كما تقدم. أم أن هذين الإمامين ليسوا عنده من \" الناس \"؟ ! رَابِعًا: قال (ص ٣٣) بعد أن نقل عن الحافظ ابن حجر وصفه لأبي إسحاق\nالسبيعي بالاختلاط:\n\" رواية يونس لم تكن في حالة الاختلاط \".\nقلت: هذا النفي مما لم يسبق إليه، ولا له دليل عليه، فما كان كذلك ضرب\nبه عرض الحائط، فمن كان كذلك من الرواة فحكمه عند المحدثين حكم من عرف أنه روى بعد الاختلاط كما بينه ابن اَلصَّلَاح في آخر مقدمته.\nخَامِسًا: وأما قوله في تأييد ما نفاه:\n\" وأكبر دليل على ذلك ما قاله الحافظ. . قال إسرائيل: \" كنت أحفظ حديث\nأبي إسحاق كما أحفظ السورة من القرآن \". قلت: هذا هو ابن يونس بن أبي إسحاق يحفظ حديث جده، فكيف بأبيه؟ \".","vol":"12","page":913},{"text":"قلت: هذا هراء ما بعده هراء! فإن كون الابن حافظًا لا يلزم منه أن يكون أبوه كذلك حافظًا، وهذا أمر بدهي جدًا؛ وبخاصة عند من عنده معرفة بتراجم الرواة، فهذا الإمام علي بن المديني مثلًا، من كبار الحفاظ المشهورين، وأما أبوه عبد الله فهو على النقيض من ذلك: ضعيف الحفظ مشهور بذلك. فلا أدري كيف يخفى مثل هذا على الشيخ السندي وهو المدرس في الجامعة الإسلامية؟ !\nثم نقول: هب أن الأب كان يحفظ حديث أبي إسحاق كالابن، وأن الجد أبا إسحاق كان يحفظ أَيْضًا حديثه كما يحفظ السورة من القرآن، فما فائدة ذلك؟ ! وأين الدليل في كل ذلك أن الجد لم يكن قد اختلط؟ !\nويؤكد هذا قول الإمام أحمد في إسرائيل:\n\" فيه لين، سمع من أبي إسحاق بآخره \". ذكره الحافظ في \" التهذيب \".\nفثبت أنه لا تلازم بين حفظ الحفيد ونفي اختلاط الجد عند كل من يعقل! سادسًا: وأعجب من كل ما سبق: قوله عقب ما ذكرته آنِفًا:\n\" ولم أقف على اختلاط أبي إسحاق السبيعي مع أنه ذكره ابن الكيال في كتابه \" الكواكب النيرات \" (ص ٣٤ - ٣٥٦»؛.\nقلت: وكذلك ذكره ابن الصلاح والحافظ كما تقدم، وغيرهم كثير.\nفكيف يصح هذا النفي مع العزو إلى \" الكواكب \" وهو فيمن اختلط؟ ! فلعله أُتِيَ من العجمة.\nسَابِعًا: سوّد صفحتين من رسالته في بِبَان، خطأ الحافظ ابن حجر في إيراده\nلأبي إسحاق السبيعي في المرتبة الثالثة من المدلسين - كما تقدم -! وشبهته في","vol":"12","page":914},{"text":"ذلك: أن الحافظ يعقوب الفسوي قال بعد أن ذكره في جملة من المدلسين (٢ / ٦٣٣ - تاريخه):\n\" والتدليس من قديم \". فقال السندي:\n\" ومن هذا نعرف أن تدليس أبي إسحاق لم يكن ضَارًّا \"!\nقلت: هذا فهمه الذي لا يغبط عليه! ولو سلمنا له به فذلك مما لا يُصَحِّح قوله\nفيما بعد:\n\" وهو لم يكن بحال من الأحوال من الطبقة الثالثة، وإنما في الأولى \".\nقلت: وذلك؛ لأن مثل هذه المخالفة من مثل هذا المتأخر زَمَنًا وَعِلْمًا مما لا سبيل إليه إلا بالرجوع إلى أهل الاختصاص الحفاظ؛ الذين بوسعهم الاطلاع على تدليسات الراوي ثم إيداعه في المنزلة التي يستحقها بالنظر إلى تدليسه قلة وكثرة، لذلك؛ أقول للشيخ السندي: (ليس هذا عشك فادرجي) .\nنعم؛ للمتمكن في هذا العلم أن يرجح قولًا على قول للمتقدمين، وأما أن يعارضهم برأي من عنده، ليس بالرجوع إلى قواعدهم، فهذا مما لا يجوز أن يقع فيه طالب العلم كما صنع هذا السندي.\nوإذا كانت الجرأة اللاأدبية حملته على تخطئة الحافظ ابن حجر بغير حجة، فماذا يقول في الحافظ صلاح الدين العلائي الذي قال في كتابه القيم: \" جامع التحصيل في أحكام المراسيل \" (ص ٣٠٠) وقد ذكر أبا إسحاق هذا:\n\" مكثر من التدليس \"!\nوقد ذكر هو والحافظ الفسوي من قبل بعض الروايات التي دلس فيها باعترافه!","vol":"12","page":915},{"text":"ولذلك؛ جرى الحفاظ أثناء تخريجهم للأحاديث على إعلال بعضها بتدليس أبي إسحاق واختلاطه، فانظر على سبيل المثال إعلال الحافظ البوصيري لحديث ابن ماجه (رقم ١٢٣٥) . ثَامِنًا وَأَخِيرًا: إن مما يدل على أن هذا الرجل لا معرفة له بهذا العلم. تعليله\nلصحة إسناد هذا الحديث وأنه لا علة فيه ولا شذوذ - بزعمه! - فقال (ص ٣٦):\n\" قال. . الهيثمي في \" مجمع الزوائد \" (٤ / ٢٧٧): رواه أبو يعلى ورجاله رجال الصحيح \"!\nقلت: لقد علم كل من له معرفة بهذا العلم الشريف أن مثل هذا القول لا ينفي أي علة في الإسناد كالانقطاع والتدليس ونحوهما؛ فضلًا عن مخالفة الثقة لمن هو أوثق منه؛ كما نبهت على ذلك مرارًا!\nثم رأيت الحديث قد أورده الحافظ في \" المطالب العالية لما (٢ / ١٧) معزوًا\nلأبي بكر بن أبي شيبة. يعني: في \" مسنده \"، وسكت عنه، ولم يقوه كما فعل في \" الفتح \" حين عزاه لأبي يعلى، وهو إنما رواه من طريق ابن أبي شيبة كما عرفت، وكأن الشيخ الأعظمي قلده في تعليقه على \" المطالب \"؛ فقال:\n\" إسناده لا بأس به، وسكت عليه البوصيري \".\nوأقول: ليتك سكت مثله! إذن؛ لسترت هواك أو جهلك بهذا العلم الشريف؛ فإنك لا تحسن إلا التقليد - الذي قد طبعت به - أو التخريج الذي يحسنه المبتدؤون بهذا العلم؛ كما يدل على ذلك تعليقاتك الكثيرة على بعض كتب السنة؛ كهذا الكتاب: \" المطالب \"، ومثله: \" كشف الأستار \" و\" مصنف عبد الرزاق \" و\" مسند الحميدي \".","vol":"12","page":916},{"text":"وأغرب من كل ما تقدم: سكوت الحافظ ابن القطان عن هذا الحديث في كتابه \" النظر \" (ق ٥٦ / ١ - ٢)؛ مع أنه معروف بدقة نظره، وبعده عن الهوى والتقليد! فسبحان من لا يسهو ولا ينسى.\n<span data-type=\"title\" id=toc-5982>٥٩٦٠ </span>- (يا ابن أخي إن هذا يوم من ملك فيه سمعه وبصره ولسانه غفر له) .\nضعيف. أخرجه ابن خزيمة في \" صحيحه \" (٤ / ٢٦١ / ٢٨٣٢ - ٢٨٣٤)\n- وتبرأ من عهدة راويه كما يأتي -، وأحمد (١ / ٣٢٩، ٣٥٦)، وأبو يعلى (٤ /\n٣٣٠ / ٢٤٤١)، وابن أبي الدنيا في \" الصمت \" (٢٩٤ / ٦٦٤)، والطبراني في \" المعجم الكبير \" (١٨ / ٢٨٨ / ٧٤١)، والبيهقي في \" الشعب \" (٢ / ١ / ٦٩ / ١) (٣ / ٤٦١ - ٤٦٢)، وأبو القاسم الأصبهاني في \" الترغيب والترهيب \" (١ / ١٨٥ / ٣٧٦) من طريق سُكين بن عبد العزيز قال: حدثني أبي قال: سمعت ابن عباس قال:\nكان فلان (وفي رواية: الفضل بن عباس) رديف رسول الله ﷺ يوم عرفة، قال: فجعل الفتى يلاحظ النساء وينظر إليهن. قال: وجعل رسول الله ﷺ يصرف وجهه بيده من خلفه مرارًا. قال: وجعل الفتى يلاحظ إليهن. قال: فقال له رسول الله ﷺ:. . . فذكره. وقال ابن خزيمة:\n\" سكين بن عبد العزيز البصري؛ أنا بريء من عهدته وعهدة أبيه \".\nقلت: وأما سكين؛ فقد جاوز القنطرة بتوثيق من وثقه من الأئمة؛ مثل وكيع وابن معين وابن نمير وغيرهم، ولا يضره أنه لم يعرفه ابن خزيمة، وتضعيف من ضعفه وهم قلة. ولذا؛ قال الحافظ في \" التقريب \":","vol":"12","page":917},{"text":"\" صدوق، يروي عن ضعفاء \".\nوأما أبوه عبد العزيز بن قيس العبدي؛ فهو مختلف عن ابنه؛ فإنه لم يوثقه غير ابن حبان والعجلي. وتساهلهما معروف. وقول المعلق على \" مسند أبي يعلى \":\n، روى عنه جماعة \"؛ كان يمكن أن يعطيه قوة لو كانوا من الثقات، وليس فيهم منهم غير ابنه، وآخران أحدهما مجهول، والآخر لا يعرف؛ كما بينته في \" تيسير انتفاع الخلان بثقات ابن حبان \"، فالإسناد ضعيف.\nوقد ترتب عن وراء ذاك التساهل: أن صحح إسناد الحديث الحافظ المنذري في\n\" الترغيب \" (٢ / ١٢٩)، وتبعه الشيخ أحمد شاكر في تعليقه على \" المسند \" (٥ / ١٧)، وقلدهما المعلق على \" مسند أبي يعلى \" إ! والله المستعان، وهو ولي التوفيق.\nوأما قول الهيثمي في \" المجمع \" (٣ / ٢٥١) بعد ما عزاه لأحمد وأبي يعلى والطبراني:\n\" ورجال أحمد ثقات \".\nفهو مع كونه لا يعني تصحيحه، فإن تخصيصه رجال أحمد بالتوثيق تقصير؛ فإن رجال أبي يعلى كذلك، مع ملاحظة تساهل الهيثمي المعروف في اعتداده بتوثيق ابن حبّان!\nوللمنذري خطأ آخر غير تصريحه بصحة إسناده: ألا وهو عزوه إياه لابن خزيمة\nفي \" صحيحه \"؛ دون أن يبين تبرأه من راويه؛ كما تقدم مني نقله عنه، فأوهم أن الحديث صحيح عِنْد ابن خزيمة! وليس كذلك، وَكَثِيرًا ما يقع مثل هذا العزو المطلق","vol":"12","page":918},{"text":"إلى \" صحيح ابن خزيمة \" ويكون هو قد تبرأ من عهدته ببيان علته كما فعل في هذا الحديث.\nهذا، وفي رواية لأحمد (١ / ٣٥٦) من الوجه المذكور عن ابن عباس بلفظ:\nإن النبي ﷺ رأى الفضل بن عباس يلاحظ امرأة عشية عرفة، فقال النبي ﷺ هكذا بيده على عين الغلام. قال:. . . فذكره مُخْتَصَرًا بلفظ:\n\" إن هذا يوم؛ مَنْ حفظ فيه بصره ولسانه؛ غفر له \". ولفظ ابن أبي الدنيا:\n\". . . من ملك سمعه إلا من حق، وبصره إلا من حق، ولسانه إلا من حق؛ غفر له \". وهو رواية للبيهقي، وعزاه إليه المنذري، وتبعه السيوطي بلفظ:\n\" مَنْ حفظ لسانه وسمعه وبصره يوم عرفة؛ غفر له من عرفة إلى عرفة \".\nولم أره عنده في الموضع الذي تقدمت الإشارة إليه، فلعله عنده في موضع آخر\nمن \" شعب الإيمان \"، والله أعلم.\nثم رأيته فيه (٣ / ٣٥٨ / ٣٧٦٨) من طريق المعتمر بن سليمان عن أبيه عن رجل من عبد قيس عن الفضل بن عباس مَرْفُوعًا.\n<span data-type=\"title\" id=toc-5983>٥٩٦١ </span>- (إن الملائكة لتصافح ركاب الحجاج وتعتنق المشاة) . موضوع. أخرجه البيهقي في \" شعب الإيمان \" (٢ / ١ / ٧٤) من طريق أبي الحسن أحمد بن إسحاق السقطي (الأصل: الضبي) وأبي علي حامد بن محمد الرفاء قالا: ثنا محمد بن يونس: أنا موسى بن هارون بن أبي الجراح بن خالد بن بهاء: نا يحيى بن محمد المديني: نا صفوان بن سُليم عن عروة بن","vol":"12","page":919},{"text":"الزبير عن عائشة قالت: قال رسول الله ﷺ:. . . فذكره. وقال:\n\" وهذا إسناد فيه ضعف \"!\nكذا قال! وفيه تساهل ظاهر، وكأنه كان لا يرى محمد بن يونس - وهو القرشي الكديمي - أنه متهم بالوضع؛ تبعًا لمن كان حسن الظن به؛ فقد قال الدارقطني:\n\" كان يتهم بوضع الحديث، ما أحسن القول فيه إلا من لم يخبر حاله \". وقال\nابن حبان:\n\" كان يضع الحديث، لعله قد وضع على الثقات أكثر من ألف حديث \".\nوشيخه موسى بن هارون بن أبي الجراح؛ لم أعرفه.\nويحيى بن محمد المديني؛ إن كان الشجري؛ فضعيف، وإن كان المحاربي؛ فصدوق يخطئ كَثِيرًا، كما في \" التقريب \".\nوالحديث؛ مما سوّد به السيوطي \" الجامع الصغير \"، وقد تعقبه المناوي في\n\" فيض القدير \" بقوله بعد أن نقل عبارة البيهقي في تضعيف إسناده:\n\" هذه عبارته، فَحَذْفه لذلك من كلامه من سوء التصرف، وسبب ضعفه أن\nفيه محمد بن يونس، فإن كان الجمال؛ فهو يسرق الحديث كما قال ابن عدي، وَإِنْ كان المحاربي؛ فمتروك الحديث كما قال الأزدي، وَإِنْ كان القرشي؛ فوضاع كذاب كما قال ابن حبان \".\nوأقول: هو القرشي الكديمي يَقِينًا؛ فإنهم ذكروه في شيوخ اَللَّذَيْنِ رويا هذا الحديث عنه: السقطي بهاء، وهما مترجمان في \" تاريخ بغداد \".","vol":"12","page":920},{"text":"ولهذا التردد؛ لم يزد في \" التيسير \" على حكاية تضعيف البيهقي لإسناده! (تنبيه): هكذا وقع في، الفيض،: (المحاربي) ! وهو خطأ مطبعي صوابه: (الحارثي)؛ كما في \" الميزان \" و\" اللسان \".\n<span data-type=\"title\" id=toc-5984>٥٩٦٢ </span>- (إذا خطب اليكم كفؤ فلا تردوه فنعوذ بالله من بوار البنات) .\nموضوع. أخرجه المسمى ب (الربيع بن حبيب الأزدي البصري) في الكتاب المنسوب إليه تحت اسم: \" الجامع الصحيح \" من كتب الإباضية (ص ١٣٨ / ٥١٣):\nأبو عبيدة عن جابر قال: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا مع إرساله لا يصح؛ فيه علتان:\nالأولى: أن الربيع هذا نكرة؛ لا يعرف في شيء من كتب تراجم علمائنا، حتى الإباضيون لم يستطيعوا أن يذكروا لنا شَيْئًا من تاريخ حياته؛ سوى أنهم تكلفوا جِدًّا في ذكر شيوخه ومن روى عنه اِعْتِمَادًا منهم على مصادرهم الخاصة بهم والمتأخرة جِدًّا عن عصر الربيع هذا، ولم يعزوا ترجمته إلى كتاب من كتب التراجم والتاريخ المعروفة!\nوأما قول الأستاذ عز الدين التنوخي ﵀ في تقدمته للكتاب (ص د)\nأنه من ثقات التابعين؛ فأظن أنه صدر منه مجاملة لشارحه الشيخ عبد الله بن حميد السالمي اَلْعُمَانِيّ الإباضي! وإلا؛ فهذا التوثيق لم ينقله عن أحد من أهل العلم، حتى ولا من أحد من الإباضيين صراحة، وإن كان الشارح المذكور قد قال","vol":"12","page":921},{"text":"في مقدمة شرحه ما يتضمن ذَلِكَ، وهو قوله:\n\" أما بعد، فإن الجامع الصحيح، مسند الإمام الكامل والهمام الفاضل الشهير\nبين الأواخر والأوائل (!) الربيع بن حبيب. . . من أصحِّ كتب الحديث سَنَدًا وأعلاها مُسْتَنَدًا. . . لشهرة رجاله بالفقه الواسع، والعلم النافع. . . والعدل والأمانة والضبط والصيانة \"! !\nوقال في التنبيه الأول المطبوع في أول الكتاب: \" المسند الصحيح \" (!):\n\" هذا حكم المتصل من أخباره. وأما المنقطع بإرسال أو بلاغ فإنه في حكم الصحيح لتثبت راويه، ولأنه قد ثبت وصله من طرق أخر (!) لها حكم الصحة. فجميع ما تضمنه الكتاب صحيح بِاتِّفَاق أهل الدعوة (يعني: الإباضية) وهو أصح كتاب من بعد القرآن العزيز، ويليه في الرتبة الصحاح من كتب الحديث \"! ! ! كذا قال! وهو يدل على تَعَصُّب بالغ وادعاء باطل، لا يخفى بطلان كلامه في (المنقطع) على أحد عرف شيئًا من علم المصطلح.\nوأما قوله: \" ولأنه قد ثبت وصله من طرق أخر لها حكم الصحة \"؛ فكذب مُزْدَوِج مخالف للواقع، كما سيأتيك من كلام الشارح نفسه ما يدل على ذلك. وإن مما يبطل كلامه: أن أكثر أحاديث الكتاب هي من رواية الربيع عن شيخه\nأبي عبيدة - واسمه مسلم بن أبي كريمة التيمي -؛ وهو مجهول لا يعرف عند علمائنا؛ فقد أورده الذهبي في \" الميزان \" قائلًا:\n\" مسلم بن أبي كريمة عن علي مجهول \". وأقره الحافظ في \" اللسان \"، وزاد:\n\" وذكره ابن حبان في \" الثقات \" قال: إلا أني لا أعتمد عليه. يعني: لأجل","vol":"12","page":922},{"text":"اَلتَّشَيُّع \"!\nكذا قال! ولعله سبق قلم، فالرجل خارجي إباضي كما ترى، وروايته عن علي في هذا \" المسند \" (١٠٩ / ٤١٢) هكذا:\n\" أبو عبيدة، قالت: سئل علي بن أبي طالب: بأي شيء بعثك رسول الله ﷺ. . . \".\nهكذا وقع فيه معلقآ: \" أبو عبيدة \" وهي كنية مسلم بن أبي كريمة، وظاهره الانقطاع، ويؤيده أنه في حديث وآخر (١٣٩ / ٥١٨) أدخل بينه وبين علي جَابِرًا، وهو ابن زيد أبو الشعثاء الأزدي الثقة.\nوالخلاصة: أن أبا عبيدة هذا مع كونه لم تثبت تابعيته، فهو مجهول العين كما تقدم عن الذهبي، وسلفه في ذلك أبو حاتم الرازي في \" الجرح والتعديل \". وهو العلة الثانية.\nويمكن استخراج علة ثالثة: وهي تفرد \" مسند الربيع \" هذا بالحديث دون كل كتبنا نحن أهل السنة، حتى المختصة منها بالأحاديث الضعيفة والموضوعة! مع ما عرفت من جهالة الربيع! وفي اعتقادي أن الإباضية ليس لهم - على الأقل - إسناد معروف يرويه ثقة حافظ في كتاب متداولة عندهم - على الأقل - عن المؤلف، فكيف يعتمد على مثله لو كانت أسانيد المؤلف فيه صحيحة! وهيهات هيهات؛ فأكثرها تدور على هذا المجهول (مسلم بن أبي كريمة) .\nوإن مما يحسن ذكره بهذه المناسبة: أن الإباضية كما حاولوا توثيق المؤلف (الربيع\nابن حبيب) بالكلام المزخرف، كذلك حاولوا رفع طبقته والعلو بإسناده، فمرة جعلوه تَابِعِيًّا كما حاول ذلك شارحه السالمي في مقدمته، وصرحوا بذلك حين","vol":"12","page":923},{"text":"طبعوا تحت اسمه في \" مسنده \":\n\" أحد أفراد النبغاء من آخر قرن البعثة \"! ثم عدلوا ذلك وصححوه فطبعوا تحت اسم من \" شرحه \":\n\" من أئمة المائة الثانية للهجرة \"!\nومع الأسف الشديد فقد شايعهم على ذلك الأستاذ عز الدين التنوخي؛ فجعله من ثقات اَلتَّابِعِين كما تقدم!\nولست أدري - والله! - كيف يتجرأ هؤلاء على ما ذكرنا وهم يرون أن الربيع\nيروي في \" المسند \" (ص ٢١٦ و٢٢٨) عن سفيان بن عيينة وهو قد مات في آخر القرن الثاني سنة (١٩٨) ! ويروي (ص ٢٢٢) عن بشر المريسي المبتدع الضال المشهور بضلاله، وقد مات في آخر الربع الأول من القرن الثالث سنة (٢١٨) ! ومثله: روايته (ص ٢١٢): أخبرنا بشر عن إسماعيل ابن علية. . وَإِسْمَاعِيل ابن علية توفي أيضًا في آخر القرن الثاني سنة (١٨٣) ! فيكون الراوي عنه من القرن الثالث، سواء كان هو المريسي المذكور آنِفًا أو غيره، وقد وجدت في \" الميزان \" و\" اللسان \":\n\" بشر بن إسماعيل بن علية. عن أبيه. قال أبو حاتم: مجهول \".\nفكيف يعقل أن يروي من كان تَابِعِيًّا - بل وَتَابع تابعي - أن يروي عمن مات\nفي القرن الثالث \" إلا إذا كان طويل العمر على خلاف المعتاد، وهذا ما لم يذكروه ولو تَلْوِيحًا؛ بل إنهم لم يذكروا له تاريخأً لولادته ولا لوفاته! وذلك مما يدل البصير على أن الرجل مغمور لا يعرف، حتى إن العلامة الزركلي - وهو من أعلم من عرفنا في العصر الحاضر بتراجم الأعلام قديمًا وَحَدِيثًا - لما ترجم للربيع هذا، لم يذكر فيه","vol":"12","page":924},{"text":"سوى كليمات أخذها من شرح السالمي المتقدم ذكره لا غير! ووضع ثلاث نقاط مكان تاريخ ولادته ووفاته (. . . -. . .) ! إشارة منه إلى أنه غير معروف، فكيف مع هذه الجهالة صفة وَعَيْنًا يقول السالمي في \" مسنده \": \" إنه أصح كتاب من بعد القرآن الكريم \"! ويجعله أصح من \" الصحيحين \"؛ خِلَافًا لجماهير المسلمين؛ مضاهاة منه للشيعة الذين يجعلون كتاب كُلَيْنِيهِمْ هو الأصح عندهم؟ ! !\nوكيف يصف السالمي مؤلفه الربيع بما تقدم من الأوصاف التي منها: \". . . الشهير بين الأواخر والأوائل \"، وهو مغمور ليس مَعْرُوفًا لا عند الأوائل ولا الأواخر؟ ! أليس هذا كَذِبًا وزورًا، ومن الكبائر التي يكفر بها المسلم ويخلد في النار مع المشركين عندهم؟ !\nوبهذه المناسبة أقول: من غرائب هذا الزمان وعجائبه أن يتجرأ أحد الإباضيين\nوهو الشيخ أحمد بن حمد الخليلي ويؤلف كِتَابًا سماه بغير اسمه: \" الحق الدامغ \"! انتصر فيه لمذهبه في إنكارهم رؤية المؤمنين لربهم في الجنة، وقولهم بخلق القرآن، وبخلود أهل الكبائر في النار. وقد سلك فيه طريقة أسلافه من المعتزلة وغيرهم من أهل الأهواء في تأويل أدلة أهل السنة، وجعلها ظنية الدلالة أو الثبوت، فيقول مَثَلًا فيما كان من القرآن وأخرجه عن دَلَالَته الظاهرة على الأقل: \" والدليل إذا اعتراه الاحتمال سقط به الاستدلال \"! (ص ٥٠) وغيرها. وأما ما استدل به هو من الآيات فتأولها؛ لتوافق مذهبه؛ كمثل تأويله لقوله تعالى: (وجوه يومئذ ناضرة. إلى ربها ناظرة)؛ فإنه تأول قوله. (ناظرة) أي: منتظرة! ومع ذلك فهي عندهم قطعية! وفيما كان من السنة والحديث وتبين له أن التأويل غير ناجح فيه استعمل فيها معول الهدم، وهو قوله (ص ٦٢):\n\" ومهما يكن فإن هذه الأحاديث آحادية، والآحادي لا تنهض به حجة في","vol":"12","page":925},{"text":"الأمور الاعتقادية. . . \"!\nشنشنة نعرفها من أخزم، يلهج بذلك أهل الأهواء والبدع في كل زمان، وبخاصة زماننا هذا الذي كثرت فيها الفرق والطوائف!\n(وكل يدعي وصلًا بليلى وليلى لا تقر لهم بذاكا) ! وإن عجبي من هؤلاء لا يكاد ينتهي، يردون الاستدلال بالأحاديث الصحيحة بتلك الحجة الواهية، ومن جهة أخرى هم يستدِلّون بالأحاديث الضعيفة والموضوعة، وما لا أصل له في السنة الصحيحة؛ بل وبالآثار الموقوفة الواهية، وكتاب الخليلي المذكور آنِفًا مشحون بما لا يصح من المرفوع والموقوف، ولم لا وهو يستقي من كتاب إمامه \" المسند الصحيح \".\nولقد كان اسمه \" المسند \"، فأضافوا هم من عند أنفسهم: \" الصحيح \"؛ ليضلوا الناس، وليضاهوا عندهم أهل السنة في كتابهم: \" المسند الصحيح \" للإمام البخاري! وشتان ما بينهما، ويكفي المنصف أن يعلم أن أكثر أحاديث صحيحهم تدور على مسلم بن أبي كريمة المجهول، والأسانيد الأخرى - مع أن أكثرها مراسيل أو معاضيل؛ ف - فيها كثير ممن عرفوا بالضعف الشديد؛ مِثْل أبان بن أبي عياش (ص ٢١٧، ٢١٨)، وزيد بن عوف العامري البصري، ومحمد بن يعلى (ص ٢١٥، ٢٢٠، ٢٤٢)، وجويبر (٢١٥، ٢٢٠، ٢٢٦، ٢٤٢)، وإسماعيل بن يحيى (ص ٢١٩)، وعبد الغفار الواسطي (ص ٢١٩) أَيْضًا، وأبو بكر الهذلي (ص ٢٢٠)، وبشر المريسي كما تقدم، والحسن بن دينار عن خصيب بن جحدر (ص ٢٢٢)، والكلبي (ص ٢٢٣، ٢٣٦) . وبعضهم من الكذابين المعروفين كهذا الكلبي والثلاثة الذين قبله! هذا \" فَضْلًا عما فيه من الضعفاء وَالْمَجَاهِيل مما لا يتّسع","vol":"12","page":926},{"text":"المجال لحصرهم، ولا فائدة كبرى من ذكرهم؛ فإن فيما ذكرنا من المتروكين والكذابين كفاية للتعريف بهذا \" المسند \" الذي كذبوا يَقِينًا في تسميتهم إياه ب \" المسند الصحيح \"! كما تجرأوا على ادعاء أن ما فيه من المرسل والمنقطع قد ثبت وصله من طرق أخر لها حكم الصحة! لقد كذبوا - والله! - فهذا الحديث الذي نحن في صدد الكلام حول مصدره، قَدْ قال فيه الشارح السالمي (٣ / ١٠ / ٤): \" الحديث مرسل عند المصنف، وهو مما تفرد به فيما يظهر \"!\nويأتي قوله في الحديث التالي:\n\" الحديث أَيْضًا مرسل عند المصنف، ولم أجده عند غيره \"!\nقلت: فهلا أثبت صدق قولك المتقدم في الوصل، أو على الأقل عدالته بما يتناسب مع واقع تلك المعاضيل والمراسيل؟ !\nواعلم أن الشطر الثاني من الحديث قد علقه الخطابي في \" غريب الحديث \" (٢٠٠ / ١) في مادة (بور)؛ فقال:\n\" ومنه الحديث: نعوذ بالله من بوار الأيم \".\nوهذا التعليق يشعر الواقف عليه والعارف بأسلوب الخطابي: أنه يسند الأحاديث التي فيها اللفظ الغريب الذي يريد بيانه وشرحه، فتعليقه إياه دليل على أنه لا إسناد له. فتنبه.\nوأما الشطر الأول منه؛ فيغني عنه قوله ﷺ:\n\" إذا خطب إليكم مَنْ ترضون دينه وخلقه فزوجوه؛ إلا تفعلوا؛ تكن فتنة في الأرض وفساد عريض \".","vol":"12","page":927},{"text":"أخرجه الترمذي وحسنه، والحاكم وصححه، وهو حسن لغيره؛ كما بينته في \" إرواء الغليل \" (٦ / ٢٦٦ / ١٨٦٨) .\n<span data-type=\"title\" id=toc-5985>٥٩٦٣ </span>- (الأحْرار من أهل التوحيد! كفهم أكفاء إلا أربعة: المولى، وا لحجّام، والنساج، وا لبقال) .\nموضوع. ذكره الربيع في \" مسنده \" (١٣٨ / ٥١٣) عقب الحديث السابق دون إسناد، فقال: وقال ﷺ:. . . فذكره.\nقلت: فهذا معضل، ويحتمل أن يكون مَعْطُوفًا على الإسناد السابق، وقد عرفت أنه لا قيمة له عندنا، وعلى هذا الاحتمال جرى الشارح السالمي؛ فقال كما تقدم:\n\" الحديث أَيْضًا مرسل عند المصنف، ولم أجده عند غيره \".\nقلت: هذا دليل منه على أن قوله في مقدمة شرحه: \" إن ما في \" المسند \" من معضل أو مرسل قد صح وصله \"؛ ليس بصحيح على إطلاقه؛ إذ إنه لو كان له أصل مَوْصُولًا؛ لبادر إلى تخريجه؛ دَعْمًا لحديث إمامه أَوَّلًا، وَتَصْدِيقًا لقوله المشار إليه في المقدمة ثَانِيًا. فَهَذَا الحديث كالذي قبله من جهة أنه لا أصل له مَوْصُولًا، وأنه لا يصح متنه؛ لأنه لا إسناد له - حتى عند الإباضي - لننظر فيه، حتى ولو كان له عنده بإسناده؛ فلا قيمة له؛ لأن راويه الربيع الإباضي مجهول كما تقدم بيانه في الحديث الذي قبله.\nواعلم أن الأستاذ التنوخي - غفر الله لنا وله - قد علق على قول الشيخ السالمي المتقدم: \". . ولم أجده عند غيره \"؛ فقال:","vol":"12","page":928},{"text":"\" وفي \" سنن البيهقي الكبرى \" (٧ / ١٣٥) عن عاثشة قالت: قال رسول\nالله ﷺ:\n\" العرب للعرب أكفاء، والموالي أكفاء للموالي إلا حائك أو حجام \".\nقلت: وسكت عنه التنوخي! وهو الذي لا يسعه غيره؛ لأنه لا شأن له بهذا العلم، وإنما هو كاتب أديب لغوي؛ لكنه مع ذلك أساء في سكوته عنه؛ لأن الذي عزاه إليه - وهو البيهقي - لم يسكت عنه؛ بل قال عقبه:\n\" وهو ضعيف \".\nمع أنه قد تساهل في هذا التعبير؛ لأن فيه من قال أحمد فيه: \" أحاديثه كلها موضوعة \".\nوهو مخرج مع غيره مما في معناه في \" إرواء الغليل \" (١٨٦٩) .\nوالحديث مع وضعه مخالف لحديث الترمذي المتقدم آنِفًا:\n\" إذا أتاكم من ترضون دينه وخلقه فزوجوه. . . \" الحديث؛ بل ولظاهر قوله تعالى: (إن أكرمكم عند الله أتقاكم) .\nوللسنة العملية التي جرى عليها الصحابة في عهده ﷺ؛ كما في البخاري وغيره:\nأن أبا حذيفة أنكح سَالِمًا ابنة أخيه الوليد بن عتبة وهو مولى لامرأة من\nالأنصار.\nوهو مخرج في \" الإرواء \" (١٨٦٣) .","vol":"12","page":929},{"text":"وصح أنه ﷺ أمر فاطمة بنت قيس أن تنكح أسامة، فنكحها بأمره.\nرواه مسلم، وعزاه في \" منار السبيل \" للمتفق عليه! وهو وهم كما نبهت عليه\nفي \" الإرواء \" (١٨٠٤، ١٨٦٤) .\nوقد خالف ذلك من اعتبر الكفاءة في النسب، وهم الجمهور؛ كما نقله الشوكاني (٦ / ١١٥) وغيره. وقال الشافعي:\n\" ليس نكاح غير الأكفاء حَرَامًا فأرد به النكاح، وإنما هو تقصير بالمرأة والأولياء، فإذا رضوا؛ صحّ، ويكون حَقًّا لهم تركوه، فلو رضوا الا وَاحِدًا؛ فله فسخُه. قال: ولم يثبت في اعتبار الكفاءة بالنَّسب حديث \".\nقلت: ومع أن قول الشافعي هذا أعدل من مذهب الجمهور؛ فقد تعقبه الشيخ السالمي الإباضي في \" شرحه على مسند الربيع \" بقوله عقبه (٣ / ١٣):\n\" قلت: بل ثبت ذلك عند المصنف، وإن لم يسمعه الشافعي \"!\nفيقال له: أخطأت من وجهين:\nالأول: أن قول الشافعي: \" ولم يثبت. . . \"؛ لا يعني أنه لم يسمعه، وإنما هو العكس تَمَامًا: سمع به ولم يثبت عنده.\nوالآخر: كيف ترد تلك الأحاديث الصحيحة المؤيّدة بالآية الكريمة: (إن أكرمكم عند الله أتقاكم)؟ ! وَأَخِيرًا: مَنْ هذا اَلْمُصَنِّف حتى تعارض بحديثه غَيْر اَلْمُسْنَد! عِلْمَ اَلْإِمَام\nالشافعي الذي ملأ الآفاق؟ ! حتى ولو أسنده لم تقم به حجة؛ لجهالته، كما تقدم بيانه في الحديث الذي قبله.","vol":"12","page":930},{"text":"ثم رأيت الشوكاني قد مال في \" السيل الجرار \" (٢ / ٢٩١ - ٢٩٥) إلى ما أشرنا إليه من الحق في بحث طويل له، ومن قبله الإمام الصنعاني في \" سبل السلام \"؛ فليراجعها من شاء زيادة في التحقيق.\nوأما أثر عمر الذي عزاه السالمي إليه من رواية الدارقطني بلفظ:\n\" لأمنعن تزوج ذوات الأنساب إلا من اَلْأَكْفَاء) !؛ فقال السالمي عنه:\n\" وهذا يدل على أنه ﵁ كان يعتبر الكفاءة في النسب؛ بخلاف ما تقدم عنه \".\nيعني: أنه من الذين يعتبرون الكفاءة في الدين فقط.\nفأقول: هذا هو الصواب؛ لما تقدم من الأدلة، وأما هذا الأثر؛ فيقال للسالمي: أثبت العرش ثم انقش! فإن إسناده لا يصح؛ كما حققته في \" الإرواء \" (١٨٦٧) . ثم إليك نَمُوذَجًا آخر من أحاديث الإباضيين الباطلة في \" مسند ربيعهم \" في إنكارهم لشفاعة النبي ﷺ:\n<span data-type=\"title\" id=toc-5986>٥٩٦٤ </span>- (ليست الشفاعة لأهل الكبائر من أمتي) .\nباطل. ذكروه في \" مسند الربيع بن حبيب \" الذي سموه ب \" المسند الصحيح \"! ولا صلة له بالصحيح من الحديث إلا ما كان فيه مَسْرُوقًا من كتب أهل السنة؛ فقد جاء فيه (٢٧٩ / ١٠٠٤):\nجابر بن زيد عن النبي ﷺ قال:. . . فذكره. وزاد:\nيحلف جابر عند ذلك: ما لأهل الكبائر شفاعة؛ لأن الله قد أوعد أهل الكبائر","vol":"12","page":931},{"text":"النار في كتابه، وإن جاء الحديث عن أنس بن مالك أن الشفاعة لأهل اَلْكَبَائِر؛ فوالله! ما عنى القتل والزنى والسحر وما أوعد عليه النار!\nقلت: والكلام عليه من وجوه:\nالأول: أن هذا الحديث النافي للشفاعة مفترى على جابر بن زيد رحمه الله تعالى؛ فإنه ثقة إمام، أحد الأعلام، أثنى عليه ابن عباس وغيره من السلف، وله ترجمة عطرة في \" تذكرة الحفاظ \" وغيره. فلا يعقل أن ينكر الشفاعة وأحاديثها مشهورة متواترة!\nوالربيع بن حبيب مع أنه غير معروف عندنا أهل السنة؛ فإنه مع ذلك لم يذكر إسناده إليه، فهو منقطع. وبينهما في غالب أحاديثه مسلم بن أبي كريمة؛ وهو مجهول كما تقدم.\nالثاني: أنه قد صح الحديث عن النبي ﷺ من رواية جماعة من الصحابة ﵃؛ منهم أنس بن مالك، وجابر بن عبد الله، وعبد الله بن عمر، وعبد الله بن عباس، وأبو الدرداء، وكعب بن عجرة، وله عن أنس وحده طريقان، صحح أحدهما الترمذي وابن حبان والحاكم والذهبى، والآخر إسناده حسن. وهي مخرجة في \" المشكاة \" (٥٥٩٨ - ٥٥٩٩)، و\" ظلال الجنة \" (٨٣٠ - ٨٣٢)، و\" الروض النضير \" (٤٥، ٦٥) .\nالثالث: لقد اعترف المؤلف بحديث أنس: أن الشفاعة لأهل الكبائر، ولكنه\nنفى أن تكون لمن قتل أو زنى أو سحر، أو أتى ما أوعد عليه بالنار. فهذا معناه أن الكبائر نوعان: هذا أحدهما، وَالْآخَر ما ليس كذلك. وهذا التقسيم مما لا تقول به\nالإباضية فيما نعلم، وهو الظاهر من كلام الشيخ الخليلي في كتابه الذي أسماه:","vol":"12","page":932},{"text":"\" الحق الدامغ \" (ص ١٨٣ - ٢٢٦) . وكما تناقض هنا إمامه في اَلْكَبَائِر فجعلها قسمين، أحدهما تشمل أهلها الشفاعة؛ تناقض هو على النقيض من ذلك؛ فإنه لما استدل لمذهبه في تكفير جميع مرتكبي الكبائر وأنهم خالدون في النار مع الكفار بقوله تعالى: (بلى من كسب سيئة وأحاطت به خطيئته فأولئك أصحاب النار هم فيها خالدون) أورد على نفسه اعتراضين:\nأحدهما: أن (السّيّئة) هنا هي الشرك؛ كما روي عن طَائِفَة من المفسرين،\nوإذا كان هذا الوعيد لِلْمُشْرِكِينَ فهو لا يعم الموحدين.\nفأجاب بقوله ما ملخصه:\n\" إن لفظ: (سيئة) نكرة مطلقة في سياق الشرط فهي تفيد العموم \".\nفأقول: فإذا كانت عامة فهي تشمل الصغائر أَيْضًا التي تكفر بالحسنات كما قال تعالى: (إن الحسنات يُذهبن السيئات)، وأنتم لا تقولون بذلك! فإذا خصصتموها بالكبائر سقط جوابكم، وسلم اعتراض أهل السنة عليكم. والغريب أنه كرر هذا الجواب الساقط في أكثر من موضع؛ كقوله (ص ٢٢٠):\n\" وهذا الحكم يصدق على من أتى أي سَيِّئَة، فإن السيئات جنس غير محصورة أفراده، وما كان كذلك فحكمه يصدق على كل فرد من أفراده سَلْبًا أو إِيجَابًا \".\nيقول هذا ويكرره وهو لا يشعر أنه ضد مذهبه؛ بل ومذاهب المسلمين جَمِيعًا! ! لأنه يستلزم أن الذي ينجو من الخلود إنما هو المعصوم عن كل سيئة صغرت أو كبرت! وما يحمله على اَلْوُقُوع في هذه المزالق أو المضايق إلا شغفه في الانتصار لمذهبه، والرد على أهل السنة. والله المستعان.","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5987>٥٩٦٥ </span>- (كان إذا سمع النداء كأنة لا يعرف أحدًا من الناس) .\nمنكر. أخرجه أبو زرعة الدمشقي في \" تاريخ دمشق \" (١ / ٦٥٩ / ١٩٧٥)،\nوالدولابي في \" الكنى \" (١ / ٦٣) من طريق عبد الله بن الزبرقان قال: حدثني أسامة بن أبي عطاء:\nأنه كان عند النعمان بن بشير إذ أقبل سويد بن غَفَلة بن أمية، فأرسل إليه فدعاه - وَالنُّعْمَان يومئذ أمير -، فقال له: ألم يبلغني أنك صليت مع رسول الله\nﷺ قال: أَوَ مرة؟ ! لا؛ بل مرارًا، كان. . . الحديث.\nقلت: وهذا إسناد ضعيف، عبد الله بن الزبرقان؛ قال الذهبي:\n\" ضعفه الأزدي، لا يعرف \". وأقره الحافظ في \" اللسان \"، وقال:\n(ولفظ الأزدي: ضعيف مجهول \".\nوأسامة بن أبي عطاء؛ كأنه مجهول أيضًا؛ فقد أورده البخاري في \" التاريخ \" (١ / ٢ / ٢٢) من رواية عبيدة عنه عن علي، ولم يذكر فيه جرحًا ولا تعديلًا كغالب عادته. وكذلك أورده ابن حبان في (أتباع التابعين) من \" الثقات \" (٦ / ٧٤)، وذكر رَجُلًا بين عبيدة بن الأسود وعلي. وفرق ابن أبي حاتم بين أسامة الذي روى عن علي وعنه عبيدة بن مُعَتَّب، وبين أسامة بن أبي عطاء؛ فقال:\n\" هو أنطاكي روى عن. . . روى عنه عطاء بن مسلم وأبو رجاء وأبو الصباح مؤذن مسجد حزم \".\nفالله أعلم؛ هل هو واحد أم اثنان؛\nثم وجدت لِلْحَدِيثِ شَاهِدًا من حديث عاثشة قالت:","vol":"12","page":934},{"text":"\" كان إذا كان عند عائشة كان في مهنة أهله، فإذا نودي للصلاة؛ كأنه لم\nيعرفهم \".\nأخرجه محمد بن المظفر في (غرائب شعبة، (٥ / ٢) عن يحيى بن حماد:\nثنا شعبة عن الحكم عن إبراهيم عن الأسود عن عائشة به.\nوهذا إسناد رجاله ثقات رجال الشيخين؛ لكن قد خالف يحيى بن حماد جماعة من الثقات عن شعبة؛ فقالوا:\n\". . . فإذا حضرت الصلاة؛ خرج إلى الصلاة) . وفي رواية:\n\" فإذا سمع الأذان؛ خرج) .\nأخرجه البخاري (٦٧٦، ٥٣٦٣، ٦٠٣٩) - والرواية الأخرى له -، ومن طريقه البغوي في \" شرح السنة \" (١٣ / ٢٤٤ / ٣٦٧٨)، والترمذي (٢٤٩١) - وصححاه -، وأحمد (٦ / ٤٩، ١٢٦، ٢٠٦) .\nقلت: فتكون رواية ابن المظفر شاذة، هذا إن كان إسناده إلى يحيى بن حماد صحيحأ؛ فإنه ليس في مسودتي، وإلا؛ فهو منكر.\n<span data-type=\"title\" id=toc-5988>٥٩٦٦ </span>- (إِنِّي أُمِرْت ببُدْني التي بَعَثْتُ بها أن تُقَلَّدَ اَلْيَوْم، وتشعر\nعلى [مكان] كذا وكذا، فلبست قميصي ونسيت، فلم أكن لأُخْرِجَ قميصي من رأسي) (*)\nمنكر. أخرجه الطحاوي في \" شرح المعاني \" (١ / ٣٧٠) من طريق حاتم\n_________\n(*) كتب الشيخ ناصر - ﵀ - فوق هذا المتن بخطه: (خرج برقم (٤٨٤٤) بأوسع مما هنا \".\n. (الناشر) .","vol":"12","page":935},{"text":"ابن إسماعيل عن عبد الرحمن بن عطاء بن أبي لبيبة عن عبد الملك بن جابر، عن جابر بن عبد الله قال:\nكنت عند النبي ﷺ جالسًا في المسجد، فَفَذّ قميصه من جيبه حتى أخرجه\nمن رجليه، فنظر القوم إلى النبي ﷺ فقال:. . . فذكره.\nوأورده ابن عبد البر في \" التمهيد لما في الموطأ من المعاني والأسانيد \" (١٧ /\n٢٢٤) من رواية عبد الرزاق: أخبرنا داود بن قيل عن عبد الرحمن بن عطاء: أنه سمع ابني جابر يحدثان عن أبيهما جابر بن عبد الله قال:. . . فذكره مُخْتَصَرًا. قلت: كذا وقع في \" التمهيد \" هنا: \" ابني جابر يحدثان عن أبيهما \". وقد أشار إلى الحديث في مكان آخر منه (١٧ / ٢٢٦)، فوقع فيه: \" ابن جابر عن جابر \". وهذا مطابق لرواية الطحاوي، ولم أره في \" مصنف عبد الرزاق \" المطبوع لنقابله به، وفيه خرم كبير في كتاب \" المناسك \" منه و\" الطهارة \" وغيرهما، فإن صح ذلك فيه؛ فلعله من قبل داود بن قيس، وهو الصنعاني، وليس المديني، ولم يوثقه غير ابن حبان (٦ / ٢٨٨) . وقال الحافظ في \" التقريب \":\n\" مقبول \".\nيعني: عند المتابعة، ولم يتابع على \" ابني جابر \" من قبل حاتم بن إسماعيل، وهو صدوق من رجال الشيخين.\nوقد أشار الطحاوي إلى تضعيف الحديث، وصرح الحافظ في (الفتح \" (٣ / ٥٤٦) بضعف إسناده، وأعله ابن عبد البر بعبد الرحمن بن عطاء هذا، فقال:\n\" ليس عندهم بذاك، وترك مالك الرواية عنه؛ وهو جاره، وحسبك هذا \".","vol":"12","page":936},{"text":"قلت: وهو مختلف فيه؛ كما تراه في \" تهذيب التهذيب \"، وقال الذهبي في\n\" الكاشف \":\n\" وثقه النسائي. وقال البخاري: فيه نظر \". وَلَخَّصَ الحافظ أقوال الأئمة اَلْمُخْتَلِفَة فيه - كما هي عادته في \" التقريب \" -، فقال:\n\" صدوق، فيه لين \".\nقلت: والحديث منكر؛ لِمُخَالِفَتِهِ حديث عائشة ﵂:\n\" كان رسول ﷺ يُهدي من المدينة، فأفتل قلائد هديه، ثم لا يجتنب شَيْئًا مما يجتنب المحرم \". وفي طريق أخرى عنها:\n\" ثم أصبح فينا حَلَالًا يأتي ما يأتي الرجل من أهله \".\nأخرجه الشيخان وأبو داود وغيرهم، وهو مخرج في \" صحيح أبي داود \" (١٥٤١ - ١٥٤٣) .\nقال ابن عبد البر:\n\" لم يلتفت مالك ومن قال بقوله إلى حديث عبد الرحمن بن عطاء هذا، وردوه بحديث عائشة؛ لتواتر طرقه عنها وصحته، وما يصحبه من جهة النظر إلى ثبوته من طريق الأثر \".\nثم ذكر من رواه من التابعين عن عائشة ﵂، ثم روى بسنده الصحيح عن مسروق قال:\nقدت لِعَائِشَة: إن رِجَالًا ههنا يبعثون بالهدي إلى البيت، ويأمرون الذين يبعثونهم أن يُعْرِّفُوهُمْ اليوم الذي يقلدونها، فلا يزالون مُحرِمين حتى يحل الناس!","vol":"12","page":937},{"text":"فصفقت بيدها، فسمعت ذلك من وراء الحجاب فقالت: سبحان الله! لقد كنت أفتل. . . الحديث نحو ما تقدم.\nوقد أخرجه البخاري (١٧٠٠)، ومسلم (٤ / ٩٥) من طريق عمرة بنت عبد الرحمن: أن زياد أبن أبي سفيان أكتب إلى عائشة: أن عبد الله بن عباس\nقال: من أهدى هَدَيَا حرم عليه ما يحرم على الحاج حتى ينحر الهدي، وقد بعثت بهديي، فاكتبي إِلَيَّ بأمرك. قالت عمرة: قالت عَائِشَة: ليس كما قال ابن عباس؛ أنا فتلت. . . الحديث.\nوما أحسن ما روى البيهقي (٥ / ٢٣٤) عن الزهري قال:\nأول من كشف العمى عن الناس وبيّن لهم السنة في ذلك عَائِشَة زوج النبي ﷺ. . . ثم روى الحديث عن عروة وعمرة عنها، وزاد في آخره:\n\" فلما بلغ الناس قول عَائِشَة هذا؛ أخذوا بقولها وتركوا فتوى ابن عباس \". قال ابن عبد البر ﵀ (١٧ / ٢٢١):\n\" فيه من الفقه: أن أصحاب النبي ﷺ كانوا يختلفون في مسائل من الفقه؛\nفلا يعيب بعضهم بَعْضًا بأكثر من رد قوله ومخالفته إلى ما عنده من السنة في ذلك. وهكذا يجب على كل مسلم \".\n<span data-type=\"title\" id=toc-5989>٥٩٦٧ </span>- (نعم؛ حجي عن أبيك إن لم تزده خيرًا لم تزده شرًا) .\nمنكر. أخرجه الطبراني في \" المعجم الكبير \" (١٢ / ٢٤٥): حدثنا عبد الله بن أحمد بن حنبل: ثنا أبي: أنا عبد الرزاق: أنا سفيان الثوري عن","vol":"12","page":938},{"text":"الشيباني عن يزيد بن الأصم عن ابن عباس:\nأن رَجُلًا سأل النبي ﷺ فقال: يا رسول الله! أحج عن أبي؛ فقال:. . .\nفذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات، لكن المتن منكر، أو على الأقل شاذ؛ لِمُخَالِفَتِهِ كل الطرق المروية عن ابن عباس ﵄ في السؤال المذكور، ومع\nأنه وقع الخلاف فيها: أكان السائل رَجُلًا أم امرأة - والثاني هو الراجح الموافق لما في \" الصحيحين \"، وهو مخرج في \" الإرواء \" (٩٩٢)، و\" جلباب المرأة المسلمة \"؛ أقول: ومع ذلك - فليس في شيء منها هذه الزيادة: (إن لم تزده خَيْرًا، لم تزده شَرًّا \". فدل ذلك على نكارتها أو شذوذها.\nفإن قيل: فممن العلة؛\nقلت: قد بينها الحافظ ابن عبد البر ﵀ في كتابه القيم \" التمهيد \"؛ فقال (٩ / ١٢٩) بعد أن ذكره من طريق عبد الرزاق:\n\" أما هذا الحديث؛ فقد حملوا فيه على عبد الرزاق؛ لانفراده به عن الثوري\nمن بين سائر أصحابه، وقالوا: هذا حديث لا يوجد في الدنيا عند أحد بهذا الإسناد؛ إلا في كتاب عبد الرزاق، أو في كتاب من أخرجه من كتاب عبد الرزاق، ولم يروه أحد عن الثوري غيره، وقد خطأوه فيه، وهو عندهم خطأ، فقالوا: هذا لفظ منكر، لا يشبه ألفاظ النبي ﷺ: أن يأمر بما لا يدرى هل ينفع أم لا\nثم روى بإسناده عن عبيد بن محمد الكشوري أنه قال:","vol":"12","page":939},{"text":"\" لم يروه أحد غير عبد الرزاق عن الثوري، ولم يروه عن الثوري لا كوفي ولا بصري ولا أحد \".\nوالحديث؛ لم أره في \" مصنف عبد الرزاق \" المطبوع، وفيه خرم كبير في بعض كتبه مثل \" المناسك \" و\" الطهارة \". وليس في \" مسند أحمد \"؛ فالظاهر أنه رواه في بعض كتبه الأخرى، ولا هو في \" مجمع الزوائد \" مع أنه على شرطه! فلعله لم يورده؛ لأن الجملة الأولى منه في \" الصحيحين \" كما تقدم. والله أعلم. ثم رأيت الحديث قد عزاه الحافظ في \" الفتح \" (٤ / ٧٠) لعبد الرزاق، ثم ضعفه بقوله:\n\" جزم الحفاظ بأنها رواية شاذة \".\n<span data-type=\"title\" id=toc-5990>٥٩٦٨ </span>- (لا يجتمع ملأ فيدعو بعضهم، ويؤمن سائرهم، إلا أجابهم الله) .\nضعيف. أخرجه الطبرَاني في \" المعجم الكبير \" (٤ / ٢٦ / ٣٥٣٦): حدثنا بشر بن موسى: ثَنَا أبو عبد الرحمن المقرئ: ثَنَا ابن لهيعة: حدثني ابن هبيرة عن حبيب بن مسلمة الفهري - وكان مُسْتَجَابًا -: أنه أمِّرَ على جيش، فدرب الدروب، فلما لقي العدو؛ قال للناس: سمعت رسول الله ﷺ يقول. . . فذكره. ثم إنه حمد الله وأثنى عليه فقال:\n\" اللهم! احقن دماءنا، واجعل أجورنا أجور الشهداء \". فبينما هم على ذلك\nإذ نزل (الهنباط) أَمِير العدو، فدخل على حبيب سرادقه. وقال الطبرَاني:\n\" (الهنباط) بالرومية: صاحب الجيش \".","vol":"12","page":940},{"text":"ومن طريق الطبرَاني رواه ابن عساكر في ترجمة حبيب من \" تاريخ دمشق \" (٤ / ١٨٨ - مصورة المدينة)، والحاكم (٣ / ٣٤٧)، ومن طريقه البَيهقي في \" دلائل النبوة \" (٧ / ١١٣ - ١١٤)، ومن طريقهما ابن عساكر أَيْضًا من طريق أخرى عن بشر بن موسى به.\nسكت عنه الحاكم والذهبي، وقال اَلْهَيثميّ (١٥ / ١٧٥) بعدما عزاه\nللطّبراني:\n\" ورجاله رجال (الصحيح)، غير ابن لهيعة، وهو حسن الحديث \".\nقلت: بل هو ثقة في رواية العبادلة عنه، ومنهم أبو عبد الرحمن المقرئ، وهو عبد الله بن يزيد المصري، وكذلك سائر رجاله كلهم ثقات من رجال \" التهذيب \"؛ غير بشر بن موسى؛ وهو ثقة، وثقه الدّارقطني والخطيب في \" التاريخ \" (٧ / ٨٦ - ٨٧)، والذهبي في \" سير أعلام النبلاء \" (٣ ١ / ٣٥٢) .\nوابن هبيرة: اسمه عبد الله، أبو هبيرة، وهو وإن كان ثقة فإنه لم يدرك حبيب\nابن مسلمة؛ فإنه ولد سنة (٤١) سنة الجماعة، وبعدها بسنة مات ابن مسلمة، فالإسناد منقطع، فلعله لذلك سكت عنه الحاكم والذهبي، والله أعلم.\nوقد اختلفوا في صحبة حبيب بن مسلمة: فمنهم من أثبتها، ومنهم من نفاها. والأول هو الراجح، وبه قال البخاري؛ فقد صح سماعه منه ﷺ لحديث:\n\" كان ينفل الربع بعد الخمس. . . \". وهو مخرج في \" صحيح أبي داود \" (٢٤٥٥ - ٢٤٥٦) .","vol":"12","page":941},{"text":"<span data-type=\"title\" id=toc-5991>٥٩٦٩ </span>- (نهى أن يُحَدَّ الرّجل النظر إلى الغُلام الأمْرد) .\nموضوع. أخرجه ابن عدي في \" الكامل \" (٧ / ٢٥٥٧ - ٢٥٥٨) من طريق خطاب بن سيار الحرّاني: ثَنَا بقية عن الوازع عن أبي سلمة عن أبي هريرة قال:. . . فذكره مَرْفُوعًا.\nأورده في ترجمة اَلْوَازِع هذا - وهو ابن نافع العقيلي الجزري - في جملة أحاديث ساقها له، وقال:\n\" عامتها مناكير غير محفوظة \". وروى عن ابن معين أنه قال فيه:\n\" ليس بثقة \". وعن أحمد:\n\" ليس حديثه بشيء \". وعن البخاري:\n\" منكر الحديث \". وعن النسائي:\n\" متروك الحديث \". وقال الحاكم وغيره:\n\" روى أحاديث موضوعة \".\nقلت: وأرى أن هذا منها.\nوبقية: هو ابن الوليد، وهو مدلس؛ ولكن لو أراد أن يدلس لأسقط اَلْوَازِع هذا! ولكن لقائل أن يقول: من المحتمل أنه لا يعرفه، وَحِينَئِذٍ فيمكن أن يكون بينه وبينه راو لا يرضاه فأسقطه. والله أعلم.\nوخطاب بن سيار الحرّاني، لم أجد له ترجمة. وفي الرواة خطاب بن القاسم الحرّاني الثقة؛ لكن يبدو أنه ليس به؛ لأنه أعلى طبقة منه، روى عن عبد الكريم","vol":"12","page":942},{"text":"الجزري والأعمش وزيد بن أسلم.\n<span data-type=\"title\" id=toc-5992>٥٩٧٠ </span>- (النظرة الأولى خطأ، والثانية عمد، والثالثة تُدَمّر. نَظَرُ المؤمن إلى محاسن المرأة سهم من سهام إبليس! مسموم، من تركها من خشية الله، ورجا ما عنده؛ أثابه اَللَّه بذلك عبادة تبلُغُه لذّتها) . موضوع. أخرجه أبو نعيم في \" الحلية \" (٦ / ١٠١) من طريق أبي مهدي\nعن أبي الزاهرية عن كثير بن مرة عن ابن عمر مَرْفُوعًا.\nقلت: وهذا موضوع؛ آفته أبو مهدي - واسمه سعيد بن سنان الحمصي -؛ وهو متهم بالوضع، وقد تقدمت له أحاديث (٢٩٤، ٥٥٥، ٦٠٤، ٦١٦، ٩٥٧، ١١١٥) .","vol":"12","page":943},{"text":"<span data-type=\"title\" id=toc-5993>٥٩٧١ </span>- (ما من عبد يكف بصرَه عن محاسن امرأة، ولو شاء أن ينظر إليها نظر، إلا أَدْخَلَ اَللَّه تعالى قلبَه عبادة يجد حلاوَتَها) .\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٢ / ١٨٧) من طريق عصمة بن محمد قال: ثَنَا موسى - يعني: ابن عقبة - عن القاسم بن محمد عن عائشة مَرْفُوعًا.\nقلت: وهذا موضوع؛ آفته عصمة بن محمد؛ قال يحيى بن معين:\n\" كذاب يضع الحديث \". وقال العقيلي:\n\" يحدث بالبَواطيل عن الثقات \". وقال الدّارقطني وغيره:\n\" متروك \".","vol":"12","page":943},{"text":"كذا في \" الميزان \"، وساق له من أباطيله أحاديث؛ منها:\n\" اطلبوا الخير عند حِسَان الوجوه \"!\n<span data-type=\"title\" id=toc-5994>٥٩٧٢ </span>- (لمَّا سُحِرَ ﷺ أَتَاهُ جبريل ﵇ بخاتم، فقال: لا يُصيبك شيء ما دَامَ هذا في يَدِك)\nموضوع.\nأخرجه بحْشل الوَاسطي في \" تاريخ وَاسط \" (ص ٦٠)، وابن عدي في \" الكامل \" (٣ / ٨٨١) من طريق بشر بن محمد بن أبان الوَاسطي\nقال: ثَنَا خالد بن محدُوج أبو روح الوَاسطي عن أنس بن مالك قال:. . . فذكره. وقال ابن عدي:\n\" هذا حديث لا أعرفه إلا بهذا الإسناد، ولا أدري البلاء فيه من خالد أو بشر\nابن محمد، ولخالد غير ما ذكرت، وليس بالكثِير، وعامة ما يرويه مناكير \".\nقلت: هو ضعيف جدًا؛ كما قال أبو حاتم وابن عبد البر، وقال البخاري:\n\" كان يزيد بن هارون يرميه بالكذب \". وقال النسائي:\n\" متروك \".\nوبشر بن محمد؛ لعله خير منه، فقد قال الذهبي في ترجمته:\n\" صدوق إن شاء الله تعالى \".\nمع أنه قال عنه في ترجمة شيخه خالد:\n\" أحد الواهِين \".","vol":"12","page":944},{"text":"<span data-type=\"title\" id=toc-5995>٥٩٧٣ </span>- (خلق اَللَّه الأرض يوم الأحد! والإثنين، وخلق الجبال يوم الثلاثاء وما فيهنّ من منافع، وخلق يوم اَلْأَرْبِعَاء الشّجر وَالْمَدَائِن والعمران والخراب؛ فهذه أربعة، ثم قال: (أئنكم لتكفرون بالذي خلق الأرض في يومين وتجعلون له أندادًا ذلك ربّ العالمين. وجعل فيها رواسي من فوقها وبارك فيها وقدّر فيها أقواتها في أربعة أيام سواءً لِلسَّائِلِينَ) لمن سأل، وخلق يوم اَلْخَمِيس السماء، وخلق يوم الجمعة النجوم والشمس والقمر والملائكة إلى ثلاث سَاعَات بقيت منه، فخلق في أوّل ساعة من هذه الثلاثة الآجال حين يَمُوت من مات، وفي الثانية ألقى اَلْآفَة على كل شَيْء مما يَنْتَفِع به اَلنَّاس، وفي الثالثة: آدم، وأسكنه الجنة، وَأَمَرَ إبليس! بالسجود لَهُ، وَأَخْرَجَهُ منها في آخر ساعة. قالت اَلْيَهُود: ثُمَّ ماذا يا محمد؛ قال: ثم (اِسْتَوَى على العرش) . قالوا: قد أصبت لو أتممت؛ قالوا: ثم اِسْتَرَاحَ. فغضب اَلنَّبِيّ ﷺ غضبًا شديدًا؛ فنزل: (ولقد خلقنا السماوات وَالْأَرْض وما بينهم في ستّة أيام وما مسّنا من لُغوب. فاصبر على ما يَقُولُونَ»\nمنكر.\nأخرجه ابن جرير الطّبري في \" تفسيره \" (٢٤ / ٦١) و\" تاريخه \" (١ / ٢٣): حدثنا هناد بن السري قال: ثنا أبو بكر بن عياش عن أبي سعيد البقال عن عكرمة عن ابن عباس - قال هناد: قرأت سائر الحديث على أبي بكر -: أن اليهود أتت النبي ﷺ، فسألته عن خلق السماوات والأرض؛ قال:. . . فذكره.\nوأخرجه الحاكم (٢ / ٥٤٣)، وعنه البيهقي في \" الأسماء والصفات \" (٣٥٧)","vol":"12","page":945},{"text":"من طريق أخرى عن هناد بن السري به. وقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: أبو سعيد البقال؛ قال ابن معين: لا يكتب حديثه \".\nوتابعه: ابن عيينة عن أبي سعيد عن عكرمة به نحوه.\nأخرجه الحاكم أَيْضًا (٢ / ٤٥٠)، وقال:\n\" هذا حديث قد أرسله عبد الرزاق عن ابن عيينة عن أبي سعيد؛ ولم يذكر\nفيه ابن عباس، وكتبناه مُتَّصِلًا من هذه الرواية \".\nقلت: فهذه علة أخرى: وهي الإرسال. والموصول عند الحاكم من طريق الحسن بن إسماعيل بن صبيح اليشكري: حدثني أبي: ثَنا ابن عيينة. . . وإسماعيل هذا؛ صدوق؛ كما في \" التقريب \"، فلعل العلة من ابنه الحسن، وقد ذكره المزي في الرواة عن أبيه، ولم أجد له ترجمة. والله ﷾ أعلم. والحديث؛ أورده ابن كثير في \" تفسيره \" من رواية ابن جرير وحده، وقال:\n\" هذا الحديث فيه غرابة \".\nقلت: ومع ذلك ذكره الشيخ الصابوني في \" مختصره \" (٣ / ٢٥٨) الذي زعم في مقدمته أنه لا يورد فيه إلا الأحاديث الصحيحة!\nثم إنه سقط منه - تبعًا لأصله! - قوله:\n\" فخلق في أول ساعة من هذه الثلاثة: الآجال حين يَمُوت من مات \".","vol":"12","page":946},{"text":"كما سقط من أصله قوله:\n\" على أبي بكر \".\nوتحرف فيه قوله:\n\" يا محمد! \" إلى: \" يا خالد! \".\nوالحديث، عزاه السيوطي في \" الدر المنثور \" (٥ / ٣٦٠) للنحاس أَيْضًا\nفي \" ناسخه \" وأبي الشيخ في \" العظمة \" وابن مردويه.\nثم إن (أبو سعيد البقال) الذي في إسناد هذا الحديث؛ كذا وقع فيه: (أبو سعيد)، فأشكل ذلك على بعض إخواننا؛ لأن المذكور في كتب التراجم أن كنية البقال: (أبو سعد)، وليس: (أبو سعيد) . واسمه سعيد بن المرزبان. لكني وجدت في \" تهذيب الكمال \" (١١ / ٥٣، ٥٤) في موضعين منه وقع في أثناء ترجمته: (أبو سعيد)، وكان يمكن أن يكون ذلك خطأ من الطابع أو الناسخ لولا أنه وقع كذلك في ترجمته من \" الجرح والتعديل \"، كما نبه عليه معلّقه اليماني ﵀ (٢ / ١ / ٦٢) . فألقي في النفس أنه خلاف قديم، أو أنه يكنى بالكنيتين مَعًَا، فهو (أبو سعد) و(أبو سعيد) . ولعل هذا هو السبب في اختلاف حافظين معروفين قديمين في الراوي لحديث آخر عن عكرمة عن ابن عباس، هل هو أبو سعد أو (أبو سعيد)، كما كنت بينت ذلك في أثناء تخريج الحديث المشار إليه، وقد تقدم برقم (٧٨٣) .\nوقد ذكرت لأبي سعد البقال هذا أحاديث أخرى سبقت برقم (٤٥٨، ١٣٤٤، ٤٣٤ ١، ١٨٨١)، وجاء تحتها بعض ما قيل في تضعيفه، ومختصر ذلك\nما في \" التقريب \" أنه:","vol":"12","page":947},{"text":"\" ضعيف مدلس \".\nثم رأيت الحافظ قد أورد الحديث في \" الفتح \" (٨ / ٥٥٨) من رواية عبد الرزاق من طريق أبي سعيد به. وقال:\n\" وهو ضعيف؛ لضعف أبي سعيد، وهو البقال \".\nثم رأيت الحديث في \" تاريخ الطّبري \" (١ / ٢٣)؛ رواه عن هناد بن السري بإسناده المتقدم؛ لكن وقع فيه: (أبو سعد البقال) على المشهور من كنيته. والله أعلم.\nثم إن الطّبري أشار إلى الحديث (ص ٢٥) وصرح بصحته! ولعل ذلك لأنه\nرواه (ص ٢٦) بإسناد آخر، فقال: حدثنا ابن حميد قال: حدثني مهران عن أبي سنان عن أبي بكر قال:\nجاء اليهود إلى النبي ﷺ فقالوا: يا محمد! . . . الحديث بتمامه.\nوكذلك رواه في \" التفسير \" (٢٦ / ١١١) .\nفأقول: لكنه إسناد ضعيف مسلسل بالعلل:\nالأولى: الانقطاع بين أبي سنان وأبي بكر ﵁؛ فإن أبا سنان - وهو الشيباني البرجمي -؛ لم يدرك أبا بكر؛ فهو من أتباع التابعين، يروي عن طاوس وسعيد بن جبير وطبقتهما.\nالثانية: أبو سنان هذا؛ مع كونه من رجال مسلم - واسمه سعيد بن سنان -؛\nفقد تكلم فيه الإمام أحمد وغيره، وقال الحافظ:","vol":"12","page":948},{"text":"\" صدوق، له أوهام \".\nالثالثة: مهران - وهو ابن أبي عمر العطار الرازي -؛ قال الحافظ:\n\" له أوهام، سيئ الحفظ \".\nالرابعة: ابن حميد - واسمه محمد الرازي -؛ قال الذهبي في \" الميزان \":\n\" من بحور العلم، وهو ضعيف \". وقال الحافظ:\n\" حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\nقلت: ولعل أصل الحديث من الإسرائيليات، وهم بعض الرواة فرفعه إلى النبي ﷺ؛ فقد روى الطّبري أكثره عن عبد الله بن سلام مَوْقُوفًا عليه. والله أعلم.\n<span data-type=\"title\" id=toc-5996>٥٩٧٤ </span>- (من استغفز للمؤمنين والمؤمنات كل يوم سَبْعًا وعشرين مرة، أو خمسًا وعشرين مرة - أخذ العددين -؛ كان من الذين يُستجاب\nلهُم، ويُرزَق بهم أهل الأرض) .\nمنكر. قال في \" مجمع الزوائد \" (٢١٠ / ١٠):\n\" رواه الطّبراني. وفيه عثمان بن أبي العَاتكة، وقال فيه: \" حُدِّثْتُ عن أم الدردَاء \" (يعني: عن أبي الدردَاء)، وعثمان هذا؛ وثقه غير واحد، وضعفه الجمهور، وبقية رجاله المسمين؛ ثقات \".\nقلت: وقال الذهبي في ترجمة عثمان من \" الميزان \":\n\" قال يحيى: ليس بشيء. ونسبه دُحيم إلى الصدق. وقال النسائي:","vol":"12","page":949},{"text":"ضُعِّف. وقال أحمد: لا بأس به؛ بليته من علي بن يزيد. قلت: يروي عن علي\nابن يزيد كَثِيرًا \". وقال الحافظ:\n\" صدوق، ضعفوه في روايته عن علي بن يزيد الألهاني \".\nوأقول: لا أستبعد أن يكون هو شيخه الذي حدثه بهذا الحديث المنكر الذي لم يسمه في الإسناد. والله أعلم.\nوبالجملة؛ فعلة الحديث هو هذا الشيخ أَوَّلًا، ثم ابن أبي عَاتِكَة ثَانِيًا. فإعلال الشوكاني في (تحفة الذاكرين) (ص ٥٠) إياه بابن أبي عاتكة تقصير ظاهر؛ موهم أنه ليس فيه علة أخرى هو بها أحرى وأولى! وهو في ذلك تابع للمناوي في \" فيض القدير \"!\nوإنما نبهت على هذا اَلتَّقْصِير خشية أن يظن من لا علم عنده ولا تحقيق لديه\nأن العلة فقط من عثمان، ويظن من توثيق من وثقه أنه حسن الحديث، فَيُحَسِّن\nحديثه هذا، فيقع في الخطأ.\nومن مناكير عثمان بن أبي العَاتكة هذا: الحديث الآتي:\n<span data-type=\"title\" id=toc-5997>٥٩٧٥ </span>- (إن اَللَّه ﷿ يَجْلِسُ يوم القيامة على القنطرة الوسطى بين الجنة والنار. . . وذكر حَدِيثًا طَوِيلًا) .\nمنكر. أخرجه العقيلي في \"؛ الضعفاء \" (٣ / ٢٢١)، وعنه ابن الجوزي (١ / ١٣٧) من طريق هشام بن عمار قال: حدثنا صدقة بن خالد قال: حدثنا عثمان ابن أبي العَاتكة أبو حفص عن سليمان بن حبيب المحاربي (الأصل: المحارمي!) عن أبي أمامة مَرْفُوعًا. أورده في: ترجمة عثمان هذا، وقال:","vol":"12","page":950},{"text":"\" لا يتابع عليه \".\nوأعله ابن الجوزي بقول ابن معين المتقدم في الحديث الذي قبله:\n\" ليس بشيء \".\nوهذا لا يستلزم أن يورده في \" الموضوعات \"، فالظاهر أنه لاحظ ما في متنه\nمن النكارة، وهي نسبة الجلوس إلى الله تعالى، وبين الجنة والنار! ! وهو مما لم يرد في شيء من الأحاديث الصحيحة. فمتنه حري بالوضع. وهذا مما لم يلاحظه السيوطي، أو لاحظه ولم يعتد به! وتبعه ابن عراق في \" تنزيه الشريعة \" (١ / ٩٤٦) ! فذكر له السيوطي في \" اللآلئ \" (١ / ٣٣) شَاهَدَا من رواية يزيد بن ربيعة: حدثنا أبو الأشعث الصنعاني: سمعت ثوبان يحدث عدت رسول الله ﷺ قال:\n\" يُقبِل اَلْجَبَّار ﷿ يوم القيامة، فيثني رجله على الجسر، ويقول: وعزتي وجلالي! لا يجاورني اليوم ظالم. فينصف بعضهم من بعض حتى إنه لينصف الشاة الجلحاء من العضباء بنطحة نطحتها \".\nأخرجه الطّبراني في \" المعجم الكبير \" (٢ / ٩٥ / ١٤٢١) .\nقلت: سكت عنه السيوطي! فما أحسن؛ لأن يزيد بن ربيعة هذا ضعيف جِدًّا، وقد تقدمت له أحاديث برقم (٣١٠، ١٠٨٣، ١٠٨٧، ١٣٨٤، ١٤٠٠،\n١٤٠١، ١٤٠٢)، منها هذا، وهو بالرقم الذي قبل الأخير.\n٥٩٧٦ - (من استغفر لِلْمُؤْمِنِينَ؛ ردّ اَللَّه عليه من آدم فما دونه) .\nمنكر. أخرجه البخاري في \" التاريخ \" (٢ / ٢ / ٢١٩)، والعقيلي في","vol":"12","page":951},{"text":"\" الضعفاء \" (٢ / ١٨٢) من طريق إسحاق بن راهويه: أنا عمر بن عبيد الطنافسي عن شعيب بن كيسان عن أنس بن مالك مَرْفُوعًا. أورداه في ترجمة شعيب هذا وقالا:\n\" لا يعرف له سماع من أنس، ولا يتابع عليه \".\nوالحديث؛ أورده العراقي في \" المغني \" (١ / ٣٢١) من رواية أبي الشيخ بن حيان في \" الثواب \" والمستغفري في \" الدعوات \" من حديث أنس:\n\" من استغفر للمؤمنين والمؤمنات؛ رد الله عليه عن كل مؤمن مضى من أول الدهر، أو هو كائن إلى يوم القيامة \".\nقلت: وهذا يبين أن في حديث الترجمة اِخْتِصَارًا مُخِلًّا. ثم قال العراقي:\n\" وسنده ضعيف \".\nوالظاهر أنه عندهما من طريق كيسان هذا، وفي ترجمته أورده الذهبي في\n\" الميزان \" بلفظ:\n\" من استغفر للمؤمنين والمؤمنات؛ رد عليه من آدم فمن دونه من الإنس \".\nوقال:\n\" رواه إسحاق بن راهويه عن عمر، والعجب أن البخاري روى هذا في! الضعفاء!\nعن أحمد بن عبد الله بن حكيم عن عمر، وأحمد متهم \".\nقلت: وشعيب بن كيسان؛ قال ابن أبي حاتم (٢ / ١ / ٣٥١) عن أبيه:\n\" صالح الحديث \".","vol":"12","page":952},{"text":"وذكره ابن حبان في \" الثقات \" في (الطبقة الثانية)؛ يعني التابعين. لكن ذكر البخاري - كما تقدم، وتبعه أبو حاتم - أن روايته عن أنس مرسلة. فيكون علة الحديث الانقطاع. والله أعلم.\n<span data-type=\"title\" id=toc-5998>٥٩٧٧ </span>- (إِذَا قال الإمام: سمع الله لمن حمده؛ فليقل من وراءه: سمع اَللَّه لمن حمده، [اَللَّهُمَّ! ربّنا ولك الحمد] \") .\nضعيف. أخرجه الدارقطني في \" سننه \" (١ / ٣٣٩ - ٣٤٠ / ٥، ٦): ثَنا\nأبو طالب الحافظ أحمد بن نصر: نَا أحمد بن عمير الدمشقي: ثَنا أبو زرعة عبد الرحمن بن عمرو: ثَنا يحيى بن عمرو بن عمارة بن راشد أبو الخطاب قال: سمعت عبد الرحمن بن ثابت بن ثَوْبَانِ يقول: حدثني عبد الله بن الفضل عن الأعرج عن أبي هريرة مَرْفُوعًا به؛ دون الزيادة.\nثم قال: حدثنا أبو طالب الحافظ أَيْضًا: ثَنا يزيد بن محمد بن عبد الصمد: ثَنا يحيى بن عمرو بن عمارة: سمعت ابن ثابت بن ثوبان. . . فذكره بالزيادة فقط، دون جملة التسميع. وقال الدّارقطني عقبه:\n\" هذا هو المحفوظ بهذا الإسناد. والله أعلم \".\nقلت: وهذا الاختلاف في لفظ الحديث إنما هو من عبد الرحمن بن ثابت بن ثوبان؛ فإن سائر رجال الإسناد ثقات، أما هو فمختلف فيه، وقد لخص أقوال العلماء فيه الحافظ ابن حجر، فقال في \" التقريب \":\n\" صدوق يخطئ \".\nوإنما رجح الدّارقطني روايته الثانية بشيء خارج عن هذا الإسناد - فيما يغلب","vol":"12","page":953},{"text":"على ظني -، وهو: أن الحديث قد رواه الشيخان وغيرهما من طريق أبي الزناد عن الأعرج عن أبي هريرة مَرْفُوعًا أتم منه بلفظ:\n\" إنما جعل الإمام ليؤتم به، فلا تختلفوا عليه، فإذا كبر؛ فكبروا، وإذا ركع؛ فاركعوا، وإذا قال: سمع الله لمن حمده؛ فقولوا: ربنا لك الحمد. . . \" الحديث. وكذلك رواه ستة آخرون من الثقات عن أبي هريرة ﵁؛ كما هو مخرج في \" إرواء الغليل \" (٢ / ١١٨ - ١٢٢)، وكذلك رواه أبو عوانة في \" صحيحه \" (٢ / ١٢٠ - ١٢١) عن أبي هريرة.\nومن هذه الطرق المتواترة عنه ﵁، يتبين أن ابن ثوبان لم يحفظ من الحديث إلا ما في حديث الترجمة فيها مع اضطرابه فيه، فتارة يذكر التسميع، وتارة يذكر التحميد، وهذا الثاني هو الموافق للرواية المتواترة، ولذلك؛ قال الدّارقطني - كما تقدم -:\n\" هذا هو المحفوظ بهذا الإسناد \".\nيعني: إسناد الأعرج عن أبي هريرة لرواية أبي الزناد عنه. فما بالك وقد تابعه أولئك الثقات المشار إليهم آنِفًا.\nونخرج من هذا التحقيق: أن حديث الترجمة من حيث إفادته أمر المؤتمين بالتسميع وراء الإمام غير معروف، ومن حيث إفادته أمرهم بالتحميد هو المحفوظ. فإن قيل: فهل يشرع للمقتدي أن يجمع بين التسميع والتحميد كما في حديث الترجمة مع ضعفه؛\nفأقول: نعم؛ وذلك للأسباب التالية:","vol":"12","page":954},{"text":"الأول: أنه قد صح عن النبي ﷺ من حديث أبي هريرة أَيْضًا أنه:\n\" كان يقول: (سمع الله لمن حمده) حين يرفع صلبه من الركعة، ثم يقول وهو قائم: (ربنا ولك الحمد) . . . \" الحديث.\nرواه الشيخان وأبو عوانة وغيرهم؛ كما تراه مُخَرَّجًا في \" الإرواء \" (٢ / ٣٦) .\nولما كنا مأمورين أن نقتدي به ﷺ في كل العبادات، ومنها الصلاة كما في الحديث المشهور:\n\" صلوا كما رأيتموني أصلي \". رواه الشيخان وغيرهما، وهو مخرج في\n\" الإرواء \" أَيْضًا (١ / ٢٢٧ / ٢١٣) .\nفعموم هذا الحديث يوجب علينا العمل بما في حديث أبي هريرة الذي قبله، كما هو ظاهر. ويؤيده التالي:\nالثاني: أنه ثبت العمل به من بعض السلف والأئمة؛ فروى ابن أبي شيبة (١ / ٢٥٣)، والدارقطني (١ / ٣٤٥ / ٥)، ومن طريقه البيهقي (٢ / ٩٦) بالسند الصحيح عن محمد بن سيرين قال:. . . فذكر مثل حديث الترجمة بتمامه. وقد علقه الترمذي في \" سننه \" (٢ / ٥٦) عن ابن سيرين وغيره، وقال: \" وبه يقول الشافعي وإسحاق \". وروى عبد الرزاق (٢ / ١٦٧ / ٢٩١٥)، ومن طريقه البيهقي بسند رجاله ثقات عن سعيد بن أبي سعيد: أنه سمع أبا هريرة وهو إمام الناس في الصلاة يقول: \" سمع الله لمن حمده، اللهم! ربنا لك الحمد \". يرفع بذلك صوته وتابعه مَعًا.","vol":"12","page":955},{"text":"ثم روى عبد الرزاق (٢٩١٩) عن عطاء نحوه.\nثم قال البيهقي:\n\" وروي عن أبي بردة بن أبي موسى أنه كان يقول خلف الإمام: \" سمع الله\nلمن حمده \". وقال عطاء: يجمعهما أحب إِلَيَّ، وروي فيه حديثان ضعيفان قد خرجتهما في الخلاف \".\nقلت: أظن أنه يعني هذا وحديث بريدة الآتي بعده.\nوقد أشار الحافظ إلى ضعفهما في \" الفتح \" (٢ / ٢٨٤)؛ فإنه قال بعد أن ذكر عن الشافعي مثل ما تقدم عن الترمذي:\n\" لكن لم يصح في ذلك شيء. ولم يثبت عن ابن المنذر أنه قال: إن الشافعي\nانفرد بذلك؛ لأنه قد نقل في \" الإشراف \" عن عطاء وابن سيرين وغيرهما القول بالجمع بينهما للمأموم \".\nالثالث: أننا إذا نظرنا إلى سنته ﷺ الفعلية في هذا الركن، وهو الرفع من الركوع، على ضَوْء حديث أبي هريرة المتقدم - وما في معناه -؛ لوجدنا أن محل (التسميع) إنما هو في أثناء الاعتدال من الركوع، وأن محل التحميد إذا استتم قَائِمًا، فإذا قيل: إنه لا يشرع للمؤتم أن يقول (التسميع)؛ لزم منه مخالفتان\nاثنتان لا بد منهما:\nالأولى: تعطيل أحد المحلّين من ورده.\nوالأخرى: إحلال (التحميد) محل (التسميع) ! وهو مما يقع فيه جماهير المصلين، كما هو مُشَاهَد؛ فإنهم يقولون: (ربنا ولك الحمد) في أثناء رفعهم من","vol":"12","page":956},{"text":"الركوع، ويبقى قيامهم بعده عَطَّلَا عن ورده! وهذا خلاف نظام الصلاة؛ فإنه ليس فيها مكان شاغر من الذكر، كالجلوس بين السجدتين فَضْلًا عن غيره. فيتأمل هذا؛ فإنه مفيد إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-5999>٥٩٧٨ </span>- (إذا جامع أحدكم؛ فليستتر، ولا يَتَجَرَّدَا تجرُّد البعيرين) . موضوع. أخرجه ابن سعد في \" الطبقات \" (٨ / ١٩٤): أخبرنا محمد\nابن عمر: حدثني الثوري، عن عاصم الأحول عن أبي قلابة عن النبي ﷺ قال:. . . فذكره.\nقلت: وهذا مرسل موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ وهو كذاب.\nوقد روي بسند أحسن حَالًا من هذا بلفظ:\n\" إذا أتى أحدكم أهله؛ فليستتر، ولا يتجرد تجرد العيرين \".\nأخرجه ابن ماجه.، وقد تكلمت على إسناده في \" الإرواء \" (٢٠٠٩)،\nو\" آداب الزفاف \" (ص ١٠٩ - طبعة المكتبة الإسلامية / عمان) . وقد سرقها أحدهم وحذف منها ما شاء له هواه!، وكان من قبل ينكر ذلك على غيره! والله المستعان.\nوالحديث؛ أورده الغزالي في \" الإحياء \" (٢ / ٥٠) بهذا اللفظ؛ إلا أنه أظهر المفعول به فزاد: \" أهله \". فقال العراقي في تخريجه - وأقره الزبيدي في \" شرحه \" (٥ / ٣٧٢) -:\n\" أخرجه ابن ماجه من حديث عتبة بن عبد بسند ضعيف \".","vol":"12","page":957},{"text":"قلت: عزوه إلى ابن سعد أولى؛ لأن لفظه أقرب إلى لفظ \" الإحياء \" من لفظ ابن ماجه كما ترى.\nولقد كان الباعث على تخريج هذا الحديث أنني رأيت أحد المتعالمين في هذا العصر قد نقل هذا الحديث من \" الإحياء \" في كتابه الذي أسماه \" فقه النظر في الإسلام \" (ص ١٠٨) ! ولا علم عنده ولا فقه؛ سوى مجرد النقل، مع كتم العلم الصحيح! يدلّك على هذا جزمه بنسبة هذا الحديث إلى الرسول ﷺ دون أي عزو لأحد، أو بيان لحاله، وهو يعلم تضعيف الحافظ العراقي لإسناده كما تقدم! أفلا يصدق عليه قوله ﷺ:\n\" من حدّث عَنِّي بحديث يرى أنه كذب؛ فهو أحد اَلْكَذَّابِينَ \".\nرواه مسلم.\nويأتي له حديث آخر نحوه بعد قليل برقم (٦٠٧٥) .\n<span data-type=\"title\" id=toc-6000>٥٩٧٨ / م </span>- (يا بريدة! إذا رفعت رأسك من الركوع؛ فقل: سمع اَللَّه\nلمن حمده، اَللَّهُمَّ! ربّنا ولك اَلْحَمْد، ملء السماوات وملء اَلْأَرْضِ\nوملء ما شئت من شيء بعد) .\nموضوع. أخرجه الدّارقطني أَيْضًا (١ / ٣٣٩ / ٤) من طريق سعيد بن عثمان الخزاز: ثَنا عمرو بن شمر عن جابر عن عبد الله بن بريدة عن أبيه قال: قال رسول الله ﷺ:. . . فذكره.\nقلت: وهذا موضوع؛ آفته عمرو بن شمر هذا؛ فإنه متروك الحديث اِتِّفَاقًا؛ بل قال الحاكم:","vol":"12","page":958},{"text":"\" كان كثير الموضوعات عن جابر الجعفي، وليس يروي تلك الموضوعات الفاحشة عن جابر غيره \".\nواتهمه بالوضع أيضًا ابن حبان وأبو نعيم وغيرهما.\nوجابر: هو ابن يزيد الجعفي، وهو واه، وكذبه أبو حنيفة وغيره.\nوسعيد بن عثمان الخزاز؛ قال الحافظ الذهبي في \" الميزان \":\n\" روى عن عمرو بن شمر في الجهر بالبسملة \". كذا قال؛ ولم يزد! وعقب عليه الحافظ في \" اللسان \" بقوله:\n\" قال ابن القطان: لا أعرفه \".\nقلت: وحديث البسملة؛ أخرجه الدّارقطني أيضأ عنه (١ / ٣١٠) بهذا الإسناد! وكذا الحديث التالي:\n<span data-type=\"title\" id=toc-6001>٥٩٧٩ </span>- (يا بريدة! إذا جلست في صلاتك؛ فلا تَتْرُكَن التشهد وَالصَّلَاة عليّ؛ فَإِنَّهَا زكاة اَلصَّلَاة، وسلّم على جميع أنبياء الله ورسله!، وسلّم على عباد الله الصالحين) .\nموضوع. أخرجه الدّارقطني (١ / ٣٥٥ / ٣) بإسناد الحديث الذي قبله عن بريدة - وهو ابن الحصيب - مَرْفُوعًا.\nوقد بينت آنِفًا أن فيه وَضّاعًا وَوَاهِيًا وَمَجْهُولًا، ظلمات بعضها فوق بعض! ومع ذلك سكت عنه صاحب \" التعليق المغني \" وعن الذي قبله! ولعل ذلك كان عن سهو منه؛ فإنه قد أعل حديثه في البسملة المشار إليه آنِفًا بعمرو بن شمر","vol":"12","page":959},{"text":"وجابر.\n(تنبيه أ: ساق السيوطي في \" الجامع الكبير \" هذا الحديث والذي قبله سِيَاقًا وَاحِدًا: ودون قوله: \" فإنها زكاة الصلاة. . . \" إلخ. وقال:\n\" رواه الدّارقطني - وضعفه - عن عبد الله بن بريدة \".\nولم أر هذا التضعيف في المكانين المشار إليهما. والله أعلم.\n<span data-type=\"title\" id=toc-6002>٥٩٨٠ </span>- (لا تَقُولِي هذا يا عائشة! فإنّها قد أسلمت، وحسن\nإسلامها) .\nموضوع. أخرجه ابن سعد في \" الطبقات \" (٨ / ١٢٦): أخبرنا محمد\nابن عمر: حدثني أسامة بن زيد بن أسلم عن أبيه عن عطاء بن يسار قال:\nلما قدم رسول الله ﷺ من خيبر ومعه صفية؛ أنزلها في بيت من بُيُوت حارثة\nابن النعمان، فسمع بها نساء الأنصار وبجمالها، فَجِئْنَ ينظرن إليها، وجاءت عائشة منتقبة حتى دخلت عليها، فعرفها، فلما خرجت؛ خرج رسول الله ﷺ\nعلى أثرها، فقال:\n\" كيف رأيتها يا عائشة؛ \".\nقالت: رأيت يهودية! قال:. . . فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن عمر - وهو الواقدي -؛ كذاب، كما تقدم\nمرارًا.\nوأسامة بن زيد بن أسلم - وهو العدوي مولاهم المدني -؛ قال الحافظ:","vol":"12","page":960},{"text":"\" ضعيف من قبل حفظه \".\nوعطاء بن يسار؛ تابعي جليل؛ فالحديث مرسل.\nوقد روي مَوْصُولًا بإسناد خير من هذا؛ أخصر منه؛ فقال مبارك بن فضالة:\nعن علي بن زيد عن أم محمد عن عائشة قالت:\nلما قدم رسول الله ﷺ المدينة وهو عروس بصفية بنت حيي؛ جئن نساء الأنصار، فأخبرن عنها. قالت: فَتَنَكَّرْت، وَتَنَقَّبْت؛ فذهبت، فنظر رسول الله ﷺ\nإلى عيني؛ فعرفني. قالت: فَالْتَفَت؛ فأسرعت اَلْمَشْي؛ فأدركني؛ فاحتضنني، فقال:\n\" كيف رأيت؟ \".\nقالت: قلت: أَرْسِلْ، يهودية وسط يهوديات!\nأخرجه ابن ماجه (١٩٨٠) . وَضِعْفه البوصيري في \" الزوائد \" (٢ / ١١٨) بقوله:\n\" فيه علي بن زيد بن جدعان؛ وهو ضعيف \".\nقلت: وفيه علتان أخريان:\nالأولى: أم محمد هذه؛ لم يوثقها أحد؛ حتى ولا ابن حبان! وبيض لها الحافظ في \" التقريب \"، فلم يقل فيها ولا مقبولة! وذكرها الذهبي في \" النسوة المجهولات \".\nوالأخرى: مبارك بن فضالة؛ قال الحافظ:","vol":"12","page":961},{"text":"\" صدوق، يدلس ويسوي \".\nوهذا الحديث مع حديث عائشة مما حشا به التويجري كتابه الذي سماه ب\nل \" الصارم المشهور على أهل التبرج والسفور \" (ص ١٨١ - الطبعة الأولى) مع السكوت عنها كما يفعل سائر المؤلفين الذين لا علم عندهم بالحديث الشريف، وكأنهم ينطلقون من القاعدة الغربية الكافرة:\n\" الغاية تبرر الوسيلة \"!\nوإلا؛ كيف يستجيزون أن ينسبوا إلى النبي ﷺ ما لا يعلمون صحته مع علمهم بقوله ﷺ:\n\" من حَدَّثَ عني بحديث يرى أنه كذب؛ فهو أحذ اَلْكَذَّابِينَ \".\nرواه مسلم وغيره.\nومن ذلك: ما ذكره عقب الحديث بقوله:\n\" وأخرج ابن سعد أيضًا من طريق عبد الله بن عمر العمري قال:\n\" لما اجتلى رسول الله ﷺ صفية رأى عائشة ﵂ منتقبة بين النساء، فعرفها فأدركها فأخذ بثوبها فقال: كيف رأيت \".\nقلت: وهذا إسناد واه معضل، إن كان عبد الله بن عمر العمري هو الراوي؛ فإنه ضعيف من أتباع التابعين، ولكن الذي في \" ابن سعد \" (٨ / ١٢٨): \" عمر ابن عبد الله قال \" غير منسوب برواية عبد الرحمن بن أبي الرجال، وهذا لم يذكروا له رواية عن عبد الله بن عمر العمري، وإنما عن عمر بن عبد الله مولى كفرة، وهو تابعي ضعيف، فهو مرسل. فالظاهر أنه انقلب اسمه على بعض الرواة،","vol":"12","page":962},{"text":"فظنه من نقله التويجري عنه أنه العمري، ولعله الحافظ في \" الإصابة \"، فزاد هذه\nالنسبة من عنده!\n<span data-type=\"title\" id=toc-6003>٥٩٨١ </span>- (لا يلجنّ من هذا الباب من الرجال أحد. يعني: باب\nالنساء في المسجد! اَلنَّبَوِيّ) .\nمنكر. أخرجه الطيالسي في \" مسنده) ! (١٨٢٩)، ومن طريقه أبو نعيم في\n\" حلية الأولياء \" (١ / ٣١٣): حدثنا عبد الله بن نافع عن أبيه عن ابن عمر: أن رسول الله ﷺ لما بنى المسجد جعل له بابًا للنساء، وقال:. . . فذكره.\nقال نافع: فما رأيت ابن عمر دَاخِلًا من ذلك الباب ولا خَارِجًا منه.\nقلت: وهذا إسناد واه؛ عبد الله بن نافع: هو العدوي مولاهم المدني، قال الذهبي في \" الكاشف \" و\" الضعفاء \":\n\" ضعفوه \". وقال الحافظ في \" التقريب \":\nقلت: وتركه النسائي والدارقطني. وقال اَلْبُخَارِيّ في \" التاريخ \" (٣ / ١ / ٢١٤) وأبو أحمد الحاكم:\n\" منكر الحديث \".\nقلت: وهذا الحديث من مناكيره عندي؛ فقد خالفه أيوب في لفظه فقال: وعن\nنافع به بلفظ:\n\" لو تركنا هذا الباب للنساء \".","vol":"12","page":963},{"text":"قال نافع: فلم يدخل منه ابن عمر حتى مات.\nأخرجه أبو داود (٤٦٢، ٥٧١) . وأعله بالوقف، والراجح عندي الرفع كما بينته في \" صحيح أبي داود \" (٤٨٣) .\nولفظ الموقوف عند البخاري في \" التاريخ الكبير \" (١ / ٦٠) من طريق محمد\nابن عبد الرحمن: أن رَجُلًا حدثه - حسبته محمد بن أبي حكيم - سمع ابن عمر عن عمر قال:\n\" لا تدخلوا المسجد من باب النساء \".\nقلت: وهذا إسناد موقوف ضعيف؛ محمد بن أبي حكيم؛ مجهول لم يرو عنه غَيْر هذا الرجل الذي لم يسم. ومحمد بن عبد الرحمن؛ هو ابن نوفل أبو الأسود الثقة. وابن أبي حكيم هذا؛ ذكره ابن حبان في \" الثقات \" (٥ / ٣٦٦)؛ لكن سقط منه الرجل الذي بينه وبين ابن نوفل! وعلى كل حال فهو مجهول كما ذكرت، حتى على افتراض أنه سمع منه ابن نوفل.\nوأخرجه أبو داود (٤٦٣، ٤٦٤) من طريقين عن نافع: أن عمر بن الخطاب كان ينهى أن يدخل من باب إلنساء.\nوهذا منقطع. ولذلك؛ أوردته في \" ضعيف سن أبي داود \" (٧٢ - ٧٣) . والخلاصة: أن النهي الصريح عن الدخول من باب النساء رفعه عن النبي ﷺ لا يصح. والصحيح حضه على ذلك بقوله: \" لو تركناه لِلنِّسَاءِ \" كما تقدم. وَاَللَّه أعلم.\nوالحديث مع الموقوف على عمر مما سود به الشيخ التويجري كتابه أَيْضًا (ص","vol":"12","page":964},{"text":"١٣٣) دون أن يبين ضعفه!\n<span data-type=\"title\" id=toc-6004>٥٩٨٢ </span>- (ما من عبد ولا أمة دعا الله ﵎ ليلة عرفات بهذه الدعوات - وهي عشر كلمات ألف مَرَّة؛ إلا لم يسأل اَللَّه شَيْئًا إلا أَعْطَاهُ إياه؛ إلا قَطِيعة رحم أو إِثْمًا:\nسبحان الذي في اَلسَّمَاء عرشه، سبحان الذي في اَلْأَرْض موطئه، سبحان الذي في البحر سبيله، سُبْحَان الذي في اَلسَّمَاء سلطانه، سُبْحَان الذي في الجنة رحمته، سبحان الذي في القبور قَضَاؤُهُ، سُبْحَان\nالذي في الهواء روحه، سُبْحَان الذي رفع السماء، سُبْحَان الذي وضع الأرض، سُبْحَان الذي لا منجى ولا ملجأ منه إلا إليه) .\nمنكر. أخرجه البخاري في \" التاريخ الكبير \" (٤ / ١ / ٦٥)، ومن طريقه العقيلي في \" الضعفاء \" (٣ / ٤١٢) من طريق عزرة بن قيس اليحمدي - صاحب الطعام - قال: حدثتني أم الفيض مولاة عبد الملك بن مروان قالت: سمعت عبد الله بن مسعود يقول:. . . فذكره مَرْفُوعًا. أورداه في ترجمة عزرة هذا، وقالا:\n\" لا يتابع عليه \". وروى العقيلي عن يحيى أنه قال:\n\" عزرة. . أزدي بصري ضعيف \". وقال ابن عدي:\n\" لا يعرف إلا بهذا الحديث \"!\nكذا قال! وله حديث آخر يأتي بعده.","vol":"12","page":965},{"text":"وأم الفيض مولاة عبد الملك؛ لم أعرفها.\n<span data-type=\"title\" id=toc-6005>٥٩٨٣ </span>- (إذا بلغ العبد اَلْأَرْبَعِينَ؛ خفف اَللَّه عنه حسابه، فإذا بلغ الستين؛ رِزْقه اَللَّه الإنابة إليه، فإذا بلغ سبعين؛ أحبه أهل السماء، فإذا بلغ ثمانين سنة؛ ثبت اَللَّه حسناته، ومحا عنه سيئاته، فإذا بلغ تسعين سنة، غفر اَللَّه له ما تقدم من ذنبه وما تَأَخَّرَ، وشفّعَه في أهل بيته، وكتب في أهل اَلسَّمَاء: أسير الله في أرضه) .\nمنكر. أخرجه أبو يعلى في \" مسنده الكبير \"؛ كما في \" مجمع الزوائد \" (١٠ / ٢٠٥)، وابن الجوزي في \" الموضوعات \" (١ / ١٨٠) من طريق البغوي؛ كلاهما عن عزرة بن قيس الأزدي قال: حدثنا أبو الحسن الكوفي عن عمرو بن أوس قال: قال محمد بن عمرو بن عثمان عن عثمان بن عفان عن النبي ﷺ. وقال ابن الجوزي:\n\" هذا الحديث لا يصح عن رسول الله ﷺ؛ عزرة بن قيس ضعفه يحيى، وأبو اَلْحَسَن الكوفي مجهول \".\nومحمد بن عمرو نسب إلى جده، وهو محمد بن عبد الله بن عمرو بن عثمان\nابن عفان، وفيه ضعف؛ كما يأتي في اَلْحَدِيث الذي بعده.\nوأعله الهيثمي بالأزدي فقط، فقال:\n\" وهو ضعيف \".\nوقد تعقب السيوطي في \" اللآلئ \" (١ / ١٣٩ - ١٤٦) ابن الجوزي في حكمه على الحديث بالوضع، واستوعب الكلام على طرقه وشواهده الكثيرة،","vol":"12","page":966},{"text":"ونقل عن الحافظ ابن حجر أنه يتعذر الحكم من مجموعها على المتن بأنه موضوع، وتبعه في ذلك الشوكاني في \" الفوائد المجموعة \" (ص ٤٨١ - ٤٨٣) ! وأبى ذلك محققه العلامة عبد الرحمن اليماني، فقال:\n\" واعلم أن هذا الخبر يتضمن معذرة وفضيلة للمسنين، وإن كانوا مفرطين أو مسرفين على أنفسهم، فمن ثم أولع به الناس، يحتاج إليه الرجل ليعتذر عن نفسه، أو عمن يتقرب إليه، فإما أن يقويه، وإما أن يركب له إِسْنَادًا جَدِيدًا، أو يلقنه من يقبل التلقين، أو يدخله على غير ضابط من الصادقين، أو يدلسه عن الكذابين، أو على الأقل يرويه عنهم، سَاكِتًا عن بيان حاله. . . \".\nثم أطال النفس جِدًّا، في تلخيص الكلام على تلك الطرق، والكشف عن عللها، وضعف رواتها، فراجعه، فإنه نفيس جِدًّا (ص ٤٨٢ - ٤٨٦) .\nولذلك؛ وجدت نفسي لا تطمئن لتصحيح هذا الحديث، وَإِنْ كان معناه يوافق هوى النفس؛ فقد بلغت الخامسة والسبعين! أضف إلى ذلك أنه لا يلتقي مع قوله ﷺ:\n\" أعذر الله إلى امرئ أُخِّرَ أجله حتى بلغ ستين سنة \".\nرواه البخاري وغيره. وهو مخرج مع بعض شواهده في \" الصحيحة \" برقم (١٠٨٩) . قال الحافظ في \" الفتح \" (١٠ / ٢٤٠):\n\" الإعذار: إزالة العذر. والمعنى: أنه لم يبق له اعتذار، كأن يقول: لو مد لي\nفي الأجل لفعلت ما أمرت به. يقال: أعذر إليه؛ إذا بلغه أقصى الغاية في العذر ومكنه منه. وإذا لم يكن له عذر في ترك الطاعة مع تمكنه منها بالعمر الذي حصل له؛ فلا ينبغي له حينئذ إلا الاستغفار والطاعة، والإقبال على الآخرة بالكلية \".","vol":"12","page":967},{"text":"وإليك حَدِيثًا آخر بمعنى الذي تقدم:\n<span data-type=\"title\" id=toc-6006>٥٩٨٤ </span>- (ما من معمر يعمر في الإسلام أَرْبَعِينَ سنة؛ إلا صرف اَللَّه\nعنه ثلاثة أنواع من البلاء: الجنون، وَالْجُذَام، والبرص. فإذا بلغ خمسين سنة؛ لين الله عليه الحساب. فإذا بلغ ستين، رِزْقه اَللَّه الإنابة إليه بما يحب. فإذا بلغ سبعين سنة؛ أحبه الله وأحبه أهل السماء. فإذا بلغ الثمانين، قبل اَللَّه حسناته وتجاوز عن سَيِّئَاته. فإذا بلغ تسعين، غفر الله لَهُ ما تَقَدَّمَ من ذَنْبه وما تَأَخَّرَ، وسمّي أسير الله في أرضه، وشفع\nلأهل بيته) .\nمنكر. أخرجه أحمد (٣ / ٢١٧ - ٢١٨)، وعنه ابن الجوزي في \" الموضوعات \" (١ / ١٧٩)، والبزار في \" مسنده \" (٤ / ٢٢٥ - كشف الأستار)، وأبو يعلى (٧ / ٢٤١ / ٤٢٤٦ / ٤٢٤٧) من طريق يوسف بن أبي ذرة الأنصاري عن جعفر بن عمرو بن أمية الضمري عن أنس بن مالك مَرْفُوعًا.\nومن هذا الوجه أخرجه ابن حبان في \" الضعفاء \" (٣ / ١٣١ - ١٣٢)، وقال:\n\" يوسف بن أبي ذرة، منكر الحديث جِدًّا، ممن يروي المناكير التي لا أصول لها\nمن حديث رسول الله ﷺ على قلة روايته، لا يجوز الاحتجاج به بحال \". وقال ابن معين:\n\" يوسف؛ ليس بشيء \".\nورواه الفرج - وهو ابن فضالة - واضطرب في إسناده؛ فقال مرة: ثَنا محمد بن عامر عن محمد بن عبيد الله عن عمرو بن جعفر عن أنس بن مالك قال:","vol":"12","page":968},{"text":"\" إذا بلغ الرجل المسلم أربعين سنة؛ آمنه اَللَّه من أنواع البلايا. . . \". الحديث نحوه مَوْقُوفًا.\nوقال مرة: حدثني محمد بن عبد الله العامري عن محمد بن عبد الله بن عمرو بن عثمان عن عبد الله بن عمر عن النبي ﷺ مثله.\nأخرجهما أحمد (٢ / ٨٩) .\nوالفرج، ضعيف؛ كما في \" التقريب \"، مع اضطرابه في إسناده، وفي وقفه\nورفعه.\nومحمد بن عامر أو ابن عبد الله العامري؛ لم أعرفه، ولكنه قد توبع:\nفأخرجه البزار وأبو يعلى (٤٢٤٨) من طريق محمد بن موسى عن محمد بن عبد الله بن عمرو عن جعفر بن عمرو بن أمية عن أنس مَرْفُوعًا به. وقال:\n\" لا نعلم أسند جعفر عن أنس إلا هذا الحديث \".\nقلت: هو ثقة من رجال الشيخين؛ لكن الراوي عنه محمد بن عبد الله بن عمرو\n- وهو ابن عثمان بن عفان الملقب ب (الديباج) -؛ ذكره الذهبي في \" الميزان \"، وقال:\n\" وثقه النسائي. وقال مرة: ليس بالقوي. وقال البخاري: لا يكاد يتابع في\nحديثه \".\nقلت: فهو علة هذه الطريق الثانية عن جعفر بن عمرو، وقد أسقطه من الإسناد في روايتين أخريين عند أبي يعلى (٤٢٤٩، ٤٢٥٠)؛ فقال: عن محمد ابن عبد الله بن عمرو بن عثمان بن عفان عن أنس به.","vol":"12","page":969},{"text":"فصار الإسناد بذلك مُنْقَطِعًا!\nوقد تابعه على ذكره في الإسناد: يوسف بن أبي ذرة؛ كما في الرواية الأولى لأبي يعلى وغيره؛ كالبزار، وقال الهيثمي في \" المجمع \" (١٠ / ٢٠٥):\nإ رواه البزار بإسنادين، ورجال أحدهما ثقات \"!\nوتعقبه الشيخ الأعظمي في تعليقه على \" كشف الأستار \"، فقال:\n\" قلت: في إسناد أحدهما يونس بن أبي ذرة ولم أعرفه، وانظر هل الصواب يونس بن أبي فروة؛ \"!\nقلت: ومثل هذا التعقيب يدل على أن المعلق لا تحقيق عنده ألبتة؛ بل هو لا يحسن شَيْئًا حتى النقل، ففي الصفحة نفسها التي نقل منها قول الهيثمي ثم تعقبه ذكر الهيثمي أن في أحد أسانيد أبي يعلى يوسف بن أبي ذرة! فإن كان لم يقع بصره على هذا فأين البحث والتحقيق المدعى؟ !\nوللحديث طريق ثان عن أنس: يرويه عباد بن عباد المهلبي عن عبد الواحد ابن راشد عن أنس به مَرْفُوعًا.\nأخرجه الخطيب في \" التاريخ \" (٣ / ٧٠ - ٧١)، ومن طريقه ابن الجوزي في \" الموضوعات \" (١ / ١٧٩) . وأعله بعباد بن عباد؛ قال ابن حبان:\n\" غلب عليه التقشف، وكان يحدث بالتوهم. . . \".\nلكنهم قد خطأوه؛ لأن هذا الذي ضعفه ابن حبان غير المهلبي الذي روى هذا الحديث؛ فإنه ثقة من رجال مسلم. ووثقه ابن حبان نفسه (٧ / ١٦١)، وقد وقع","vol":"12","page":970},{"text":"له مثل هذا الوهم في حديث آخر يأتي برقم (٦٧٨٥) . وإنما العلة من شيخه عبد الواحد بن راشد، قال الذهبي في \" الميزان \":\n\" ليس بعمدة \".\nثم ذكر له هذا الحديث.\nوطريق ثالث: عند البزار (٣٥٨٨) . فيه أبو قتادة الحراني (الأصل: العذري!)\n- واسمه عبد الله بن واقد -؛ قال في \" التقريب \":\n\" متروك. وكان أحمد يثني عليه، وقال: لعله كبر واختلط، وكان يدلس \".\nوشيخ البزار عبد الله بن شبيب؛ واه؛ كما في \" الميزان \".\nوطريق رابع: عند أبي يعلى (٣٦٧٨) . وفيه خالد الزيات: حدثني داود بن سليمان. قال في \" اللآلئ \" (١ / ١٤٤):\n\" وهما مجهولان \".\nولم يحسن الكلام على هذه الطريق المعلق على \" مسند أبي يعلى \".\nوطريق خامس: يرويه الوليد بن موسى الدمشقي عن الأوزاعي عن يحيى ابن أبي كثير عن الحسن عن أنس مَرْفُوعًا بالجملة الأولى منه.\nأخرجه ابن حبان في \" الضعفاء \" (٣ / ٨٢) في ترجمة الوليد، وقال:\n\" وهذا لا أصل له من كلام رسول الله ﷺ \".","vol":"12","page":971},{"text":"<span data-type=\"title\" id=toc-6007>٥٩٨٥ </span>- (لو رحم اَللَّه أَحَدًا من قوم نُوح؛ لرحم أم الصبي، كان نُوح مَكَثَ في قومه ألف سنة إلا خمسين عَامًا؛ يدعوهم، حتى كان آخر زمانه! غرس شجرة؛ فعظمت وذهبت كل ذهب، ثم قطعها، ثم جعل يعملها\nسفينة، ويمرون فيسألونه؛ فيقول: أعملها سفينة. فيسخرون منه، ويقولون: تعمل سفينة في البر؟ ! وكيف تجري؟ ! قال: سوف تعلمون. فلما فرغ منها فار التنور؛ وكثر الماء في السكك، فخشيت أم الصبي\nعليه، وكانت تحبه حبًا شَدِيدًا، فخرجت إلى الجبل حتى بلغت ثلثه\n(اَلْأَصْل: ثلمة)، فلما بلغها الماء؛ خرجت به حتى استوت على الجبل، فلما بلغ الماء رقبتها؛ رفعته بيدها حتى ذهب بهما الماء، فلو رحم اَللَّه منهم أَحَدًا؛ لرحم أم الصبي) .\nمنكر. أخرجه الحاكم (٢ / ٣٤٢)، وكذا الطبرانيّ في \" الأوسط \"، وابن جرير في \" التفسير \" (١٢ / ٢١)، وابن أبي حاتم؛ كلهم من طَرِيق موسى بن يعقوب الزمعي: حدثني فائد مولى عبيد الله بن علي بن أبي رافع أن إبراهيم بن عبد الرحمن بن عبد الله بن أبي ربيعة أخبره: أن عائشة زوج النبي ﷺ أخبرته: أن رسول الله ﷺ قال:. . . فذكره. وقال الطبرانيّ:\n\" تفرد به موسى بن يعقوب الزمعي \". قال اَلْهَيْثَميّ في \" المجمع \" (٨ / ٢٠٠):\n\" وثقه ابن معين وغيره، وضعفه ابن المديني، وبقية رجاله ثقات \". وقال\nالحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\nلا قلت: إسناده مظلم، وموسى ليس بذاك \". وقال في ترجمته في \" الكاشف \":","vol":"12","page":972},{"text":"\" فيه لين \". وقال الحافظ في \" التقريب \":\n\" صدوق سيئ الحفظ \".\nقلت: وإبراهيم بن عبد الرحمن بن عبد الله بن أبي ربيعة؛ ثقة، أخرج له البخاري، وذكره ابن حبّان في \" الثقات \" (٦ / ٦)، وقد روى عنه جماعة من الثقات؛ كما في \" تهذيب الكمال \" (٢ / ١٣٣) . فالعجب من الحافظ كيف أقر ابن القطان على قوله: \" لا يعرف حاله \"؛ بل وتبعه عليه حين قال في \" تقريبه \": \" مقبول \"!\nوكذلك يتعجب من الذهبي، لأنه بيض له في \" الكاشف \"!\nوأشار الحافظ ابن كثير في \" تفسيره \" (٢ / ٤٤٧) إلى تضعيفه للحديث\n\" وهذا حديث غريب \".\nوجهل معنى هذا الاستغراب - أو تجاهله - الشيخ اَلصَّابُونيّ حين أورد منه في\n\" مختصره \" (٢ / ٢٢١) الطرف الأول منه بزعم أنه صحيح!\nوكذا استغربه في \" تاريخه \" (١ / ١١٤)، وزاد:\n\" وقد روي عن كعب الأحبار ومجاهد وغير واحد شبيه لهذه القصة، وأحرى بهذا الحديث أن يكون مَوْقُوفًا متلقى عن مثل كعب الأحبار \".\nوأما قول الحافظ ابن كثير في الإسناد الذي ساقه في تفسير سورة نوح ﵇ من رواية ابن أبي حاتم عن ابن وهب: أخبرني شبيب بن سعيد عن أبي","vol":"12","page":973},{"text":"الجوزاء عن ابن عباس مَرْفُوعًا به نحوه مُخْتَصَرًا مع اختلاف في بعض الألفاظ، فقال ابن كثير - وقلده اَلصَّابُونيّ -:\n\" هذا حديث غريب، ورجاله ثقات \"!\nفأقول: فيه علة خفية، وهي أن شبيبًا هذا، وإن كان ثقة من رجال البخاري، فقد تكلم فيه إذا كانت روايته من طريق ابن وهب عنه، كما كنت شرحت ذلك في كتابي \" التوسل \" (ص ٨٦ - ٨٧)، واستشهدت على ذلك بكلام ابن عدي عليه في \" الكامل \"، وبقول الحافظ في \" التقريب \":\n\" لا بأس بحديثه من رواية ابنه أحمد عنه، لا من رواية ابن وهب \".\nعلى أن قول الحافظ هذا ليس على إطلاقه؛ بل هو مقيد بأن يكون من روايته\nعن يونس بن يزيد، ومن هذا الوجه روى له البخاري كما بينته هناك. والخلاصة: أن كون رجال هذا الإسناد ثقاتًا، لا يعني أن إسناده صحيح؛ لما ذكرته آنِفًا؛ خِلَافًا لظن ذاك الجاهل حيث فهم منه أن ابن كثير صححه، فأورده المشار إليه في \" مختصره \" الذي اشترط في مقدمته أن لا يذكر فيه إلا ما صح! وأيم الله! إن ذلك فوق طاقته، وإنه لا يستطيع أن ينهض به، كما يشهد بذلك هذا الحديث بروايته عن عَائِشَة وابن عباس، وغيره كثير وكثير. والله المستعان.\n<span data-type=\"title\" id=toc-6008>٥٩٨٦ </span>- (كان يقول إذا قضتى صلاته:\nاَللَّهُمَّ! بحق السائلين عليك؛ فإن لِلسَّائِلِ عليك حقًا، أيما عبدٍ أو أمة\nمن أهل البر والبحر تقلبت دعوتهم، واستجبت دعاءهم: أن تشركنا في صَالِح ما يدعونك، وأن تشركهم في صَالِح ما نَدْعُوك فيه، وأن تعافينا","vol":"12","page":974},{"text":"وإياهم، وأن تقبَل منا ومنهم، وأن تجاوز عنا وعنهم؛ فَإِنَّنَا آمنا بما أنزلت واتبعنا الرسول، فاكتبنا مع الشاهدين) .\nضعيف جدًا. أخرجه الديلميّ في \" مسند الفردوس \" (١ / ٩٠ / ١ - ٢)\nمن طريق عمرو بن عطية العوفيّ عن أبيه عن أبي سعيد الخدريّ أن النبي ﷺ\nكان يقول:. . .\nقلت: وهذا إسناد ضعيف جِدًّا؛ عمرو بن عطية هذا؛ روى العقيلي في\n\" الضعفاء \" عن البخاري أنه قال:\n\" في حديثه نظر \".\nوهذا كناية عن أنه شديد الضعف عنده. وفي \" اللسان \" أن هذا من قول العقيلي، والصواب ما ذكرته آنِفًا، وفي \" الميزان \":\n\" ضعّفه الدارقطنيّ وغيره \".\nوالحديث؛ أورده السيوطي في \" مسند أبي سعيد الخدريّ \" من \" الجامع الكبير \"\nمن رواية الديلميّ، وزاد في آخره:\n\" وكان يقول:\nلا يتكلم بها أحد من خلق الله تعالى؛ إلا أشركه الله تعالى في دعوة أهل بحرهم وأهل برهم، وهو مكانه \". وقال عقبه:\n\" قال في \" المغني \": عمرو بن عطية العوفيّ، ضعفه الدارقطنيّ \".\nقلت: وهو من أولاد عطية العوفيّ، وله ولدان آخران:","vol":"12","page":975},{"text":"عبد الله بن عطية، والحسن بن عطية؛ وكلهم ضعفاء كما بينه الحافظ ابن رجب في \" شرح علل الترمذي \" (٢ / ٧٩١ - ٧٩٢) .\nفكأنهم ورثوا الضعف من أبيهم!\nوالحديث؛ ذكره السيوطي بالزيادة في \" الدر المنثور \" من رواية ابن مِرْوَدَيْهِ. وعزاه إليه نَقْلًا عن \" الدر \" أخونا علي حسن الحلبي في \" التعقيب على رسالة اَلْأَنْصَاريّ \" حول حديث عطية المعروف: \" اللهم! إني أسألك بحق السائلين \"\n(ص ٢٥) وقال عقبه:\n\" قلت: ويغلب على الظن أنه من طريق العوفيّ أَيْضًا؛ إذ لم أقف على سنده \".\nولقد أصاب كما ترى، زاده الله تَوْفِيقًا. وحديث أبيه سبق تخريجه في المجلد الأول برقم (٢٤) بلفظ مخالف لهذا من رواية فضيل بن مرزوق، وقد شغب اَلْأَنْصَاريّ حولها وحاول تحسينها، ثم نكص على عقبيه، كما يتبين لمن وقف على\nهذا التعقيب، وعلى ردي عليه في مقدمة الطبعة الجديدة للمجلد المذكور.\n<span data-type=\"title\" id=toc-6009>٥٩٨٧ </span>- (قل: اَللَّهُمَّ! إني أسألك بمحمد نبيك، وإبراهيم خليلك، وموسى نجيك، وعيسى روحك وكلمتك، وبكتاب موسى، وإنجيل\nعيسى، وزبور دَاوِد، وفرقان محمد، وبكل وحي أوحيته، أو قَضَاء قضيته، أو سَائِل أعطيته. . . - الحديث؛ وفيه: - أن ترزقني اَلْقُرْآن والعلم. . . .) الحديث.\nموضوع. أخرجه الديلميّ (١ / ١٩٨) من طريق أبي الشيخ معلقًا عليه بسنده عن عبد الملك بن هارون بن عنترة عن أبيه:","vol":"12","page":976},{"text":"أن أبا بكر أتى النبي ﷺ فقال: إني أتعلم القرآن فينفلت مني؛ فقال:. . .\nفذكره.\nقلت: وهذا موضوع؛ آفته عبد الملك هذا؛ قال ابن حبّان (٢ / ١٣٣):\n\" كان ممن يضع الحديث، لا يحل كتابة حديثه إلا على جهة الاعتبار \". وقال\n\" كذاب \". وقال السعدي:\n\" دجال كذاب \".\n<span data-type=\"title\" id=toc-6010>٥٩٨٨ </span>- (يأتي على اَلنَّاس زمان يكون عامتهم يقرأون القرآن، ويجتهدون في اَلْعِبَادَة، ويشتغلون بأهل البدع، يشركون من حيث لا\nيعلمون، يأخذون على قراءتهم وعلمهم الرزق (الأصل: وعليهم الوزر)، يَأْكُلُونَ الدنيا بالدين، هم أَتْبَاع الدجال الأعور. قلتُ: يا رسول الله!\nكيف ذاك وعندهم القرآن؛ قال: يحرفون تفسير القرآن على ما يريدون\nكما فعلت اَلْيَهُود؛ حرّفوا التوراة، فضرب اَللَّه قلوب بعضهم على بعض ولعنهم على لسان دَاوِد وعيسى ابني مريم؛ ذلك بما عصوا وكانوا يعتدون) .\nموضوع. أخرجه الإسماعيلي في \" معجم شيوخه \" (ق ٨٠ / ٢ - ٨١ / ١):\nقال حدثنا الحسن بن سهل بن سعيد بن مهران الأهوازي ب (عسكر مكرم) أبو علي بخبر منكر: حدثنا أحمد بن منصور. ثَنَا عبد الوهاب بن عطاء؛ حدثنا سليمان التيمي عن أبي عثمان عن ابن مسعود قال:. . . فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات مترجمون في \" التهذيب \"؛ غير","vol":"12","page":977},{"text":"الأهوازي هذا؛ فأورده الحافظ في \" اللسان \" لهذا الحديث، وذكر أنه خبر منكر، وهو قول الإسماعيلي نفسه في الإسناد كما ترى، وهو عندي موضوع؛ لوائح الوضع عليه ظاهرة، وإن كان معناه يصدق على كثير من ذوي الأهواء اليوم - كأسلافهم -، ومنهم بعض المعروفين بأنهم من الدعاة إلى الإسلام!\nوالحديث؛ عزاه السيوطي في \" الجامع الكبير \" للإسماعيلي والديلميّ، وقال: \" قال في \" اللسان \": هذا خبر منكر \".\nوأقره، وقد عرفت أنه قول مخرجه الإسماعيلي نفسه.\n<span data-type=\"title\" id=toc-6011>٥٩٨٩ </span>- (ما يُتَخَوَّفُ من العمل أشدُّ من العمل؛ إن الرجل من أمتي يعمل في السر، فتكتب الحفظة في السر، فإذا حدث به الناس يُنسَخُ\nمن السر إلى اَلْعَلَانِيَة، فإذا أُعْجِب به نُسِخَ من العلانية إلى الرياء؛ فيبطل، فاتقوا الله، ولا تبطلوا أعمالكم بالعُجْب) .\nموضوع. أخرجه الخطيب في \" التاريخ \" (٦ / ٦٣ - ٦٤)، ومن طريقه ابن الجوزيّ في \" الموضوعات \" (٣ / ١٥٤) من طريق إسماعيل بن أبي زياد عن أبان\nابن أبي عياش عن أنس بن مالك مَرْفُوعًا. وقال ابن الجوزيّ:\n\" لا يصح، وإنما يروى نحوه عن الثوري، وأبان؛ فنهاية في الضعف، وإسماعيل؛ قال الدارقطنيّ: كذاب متروك. وقال ابن حبّان: لا يحل ذكر إسماعيل إلا بالقدر \".\nقلت: زاد ابن حبّان فيئ \" الضعفاء \" (١ / ١٢٩):\n، شيخ دجال \".","vol":"12","page":978},{"text":"وتعقبه السيوطي في \" اللآلئ \" (٢ / ٣٣٣) - ثم ابن عراق (٢ / ٣٠٨) -\nبأن له شَاهِدًا في \" شعب البيهقيّ \" عن أبي الدرداء نحوه.\nقلت: ويأتي الكلام عليه في التالي.\nوالحديث؛ أورده الغزالي في \" الإحياء \" (١ / ٢١٥) ببعض اختتصار، فقال العراقي في \" تخريجه \":\n\" أخرجه الخطيب في \" التاريخ \" من حديث أنس بإسناد ضعيف \"!\nكذا قال! ولا يخفى على أحد ما فيه من التساهل؛ فإن إسناده أسوأ مما قال كما تبين من هذا التحقيق، فقد اغتر به الشيخ إسماعيل اَلْأَنْصَاريّ فنقل تضعيفه إياه وأقره عليه في تعليقه على \" الوابل الصيب \" (ص ٣٢) مع أنه ساق إسناد الخطيب به. وهذا إن دل على شيء فهو أن الشيخ لا معرفة عنده بهذا العلم، أو أنه لا يهتم بالتحقيق، وذلك مما ينافي النصح المأمور به في غير حديث، وجعله الدين كله في قوله ﷺ:\n\" الدين النصيحة. قالوا: لمن؛ قال: لله، ولكتابه، ولرسوله، ولأئمة المسلمين، وعامتهم \".\nأخرجه مسلم وغيره، وهو مخرج في \" الإرواء \" (٢٦) وغيره.\nقال الحافظ ابن رجب في \" شرح الأربعين \" (ص ٥٧):\n\" ومن أنواع النصح لله تعالى وكتابه ورسوله - وهو مما يختص به العلماء - رد الأهواء المضلة بالكتاب أو السنة على موردها، وبيان دلالتهما على ما يخالف الأهواء كلها، وكذلك رد الأقوال الضعيفة من زلات العلماء، وبيان دلالة الكتاب","vol":"12","page":979},{"text":"والسنة على ردها، ومن ذلك بيان ما صح من حديث النبي ﷺ وما لم يصح، ومنه تبيين حال راويه؛ مَنْ تقبل روايته منهم ومن لا تقبل رواياته منهم، وبيان غلط من غلط من ثقاتهم الذين تقبل رواياتهم \".\n<span data-type=\"title\" id=toc-6012>٥٩٩٠ </span>- (الإبقاء على العمل أشدُّ من العمل؛ إن الرجل ليعمل\nالعمل فيكتب عمل صالح معمول به في السر، يضعف أجره سبعين ضعفًا، فلا يزال به الشيطان حتى يذكره للناس ويعلنه، فتكتب له\nعلانية، ويمحا تضعيف أجره كلّه، ثم لا يزال به الشيطان حتى يذكره للناس الثانية ويحبّ أن يذكر ويحمد عليه، فيمحا العلانية ويكتب رساءً، فاتقى اَللَّه امرؤ صان دينه، وإن الرياء شرك) .\nمنكر. أخرجه البيهقيّ في \" الشعب \" (٢ / ٣١٦ / ١ - ٢ و٣٢٤ / ١ - ٢)\nمن طريق بقية عن سلام بن صدقة عن زيد بن أسلم عن الحسن عن أبي الدّرداء مَرْفُوعًا. وقال البيهقيّ:\n\" هذا من أفراد بقية عن شيوخه المجهولين \".\nيشير إلى جهالة سلام بن صدقة، ولم أجد له ترجمة فيما عندي من المصادر، فلتستفد من هنا.","vol":"12","page":980},{"text":"<span data-type=\"title\" id=toc-6013>٥٩٩١ </span>- (لا تُشركوا بالله شيئًا وإن قطّعتم أو حرّقتم أو قتّلتم. ولا تتركوا الصلاة المكتوبة متعمدين، فمن تركها متعمدًا؛ فقد خرج من الملة.","vol":"12","page":980},{"text":"ولا تركبوا المعصية؛ فإنها من سخط الله.\nولا تشربوا الحفر؛ فإنها رأس الخطايا كفها.\nولا تفروا من القتل والموت دهان كنتم فيه.\nولا تعصين والديك، وإن أمراك أن تخرج من الدنيا كلها، فاخرج.\nولا تضغ عصاك عن أهلك؛ وأنصفهم من نفسك) .\nمنكر بهذا السياق. أخرجه البخاري في \" التاريخ \" (٢ / ٢ / ٧٥)، وابن نصر في \" الصلاة \" (ق ٢٤٠ / ١)، وابن عبد الحكم في \" فتوح مصر \" (٢٧١)، وابن أبي حاتم في \" تفسيره \" (ق ١٢٢ / ١ - الجامعة)، والطبراني في \" المعجم الكبير \" من طريق يزيد بن قوذر عن سلمة بن شريْح عن عبادة بن الصامت قال: أوصانا رسول الله بة بسبع خصال، قال:. . . فذكره.\nقلت: وهذا إسناد ضعيف، لجهالة سلمة بن شريْح، ويزيد بن قوذر؛ وقد ذكرهما ابن حبّان في \" الثقات \" (٤ / ٣١٨ و٧ / ٦٢٦) .\nوالأول مجهول العين، وفي ترجمته أخرج البخاري الطرف الأول من الحديث، وقال:\n\" لا يعرف إسناده \".\nولذا؛ قال الذهبي في \" الميزان \" - وأقره الحافظ في \" اللسان \" -:\n\" لا يعرف \".","vol":"12","page":981},{"text":"وأما الآخر؛ - فهو مجهول الحال! فقد قال ابن أبي حاتم (٤ / ٢ / ٢٨٤):\n\" روى عنه عبد الله بن عياش بن عباس، وسيار بن عبد الرحمن الصدفي \". وقال ابن حبّان:\n\" روى عنه المصريون \".\nوالحديث؛ قال اَلْهَيْثَميّ في \" مجمع الزوائد \" (٤ / ٢١٦) .\n\" رواه الطبراني. وفيه سلمة بن شريح؛ قال الذهبي: \" لا يعرف \"، وبقية رجاله رجال (الصحيح) \"!\nكذا قال! وهو وهم ظاهر؛ فإن ابن قوذر؛ ليس من رجال (الصحيح)؛ بل ولا\nهو من رجال بقية الستة!\nومما سبق، تعلم خطأ قول المنذري. في \" الترغيب \" (١ / ١٩٤ - ١٩٥):\n\" رواه الطبرانيّ ومحمد بن نصر في \" كتاب الصلاة \" بإسنادين لا بأس\nوقوله: \" بإسنادين \" خطأ آخر؛ فإنه لا يعرف إلا من هذا الوجه.\nوالمستنكر من الحديث جملتان:\nإحداهما!: الخصلة الثانية: \" ولا تركبوا المعصية. . . \".\nوالأخرى: قوله في الخصلة الأولى: \" فقد خرج من الملة \".\nفقد جاء الحديث بطرق مختلفة عن جمع من الصحابة، خرج أحاديثهم","vol":"12","page":982},{"text":"العلامة الزبيدي في \" شرح الإحياء \" (٦ / ٣٩٢ - ٣٩٣) من رواية أم أيمن، وأبي الدّرداء، وأميمة، ومعاذ، وأبي ريحانة، وكلهم قالوا:\n\" فقد برئت ذمة الله منه \".\nوليس عندهم الخصلة الثانية.\nوقد كنت خرجته في \" الإرواء \" (٢١٢٦) عن معاذ وأبي الدرداء وأم أيمن، ومكحول أَيْضًا مُرْسَلًا.\nواعلم أن الباعث على تخريج هذا الحديث هنا بهذا اللفظ المستنكر، بعد أن كنت أخرجته في \" الإرواء \" باللفظ المحفوظ - إنما هو أن أحد الطلبة السعوديين - جزاه الله خَيْرًا - أرسل إِلَيَّ رسالة مصورة عن رسالة مطبوعة في حكم تارك الصلاة لأحد العلماء الأفاضل في تلك الديار، فرأيته قد استدل به في أحاديث أخرى على أن تارك الصلاة كَسَلًا مع إيمانه بفرضيتها كافر كُفْرًا مُخْرِجًا من الملّة.\nفقلت في نفسي: إن صح هذا الحديث فينبغي أن لا يتوقف العالم به عن تكفير تارك الصلاة، ولم يكن في حفظي إلا اللفظ الصحيح منه: \" فقد برئت ذمة الله منه \".\nفاندفعت أراجع الحديث في مظانه في كتب السنة، فكان من ذلك هذا المقال الذي يتبين منه لكل باحث أن الحديث لا يصح باللفظ المذكور، وأنه لا يصح الاستشهاد به - بله الاستدلال -؛ لنكارته ومخالفته للأحاديث الأخرى، وبالتالي لا يجوز ذكره مع السكوت عن بيان حاله؛ لما في ذلك من التغرير بعامة القراء. ومنه؛ تعلم أيضًا خطأ المعلقين الثلاثة على \" الترغيب \" الذين يرتجلون","vol":"12","page":983},{"text":"التصحيح والتحسين اِرْتِجَالًا، ولا ينظرون إلى أبعد من أرنبة أنفهم! فقالوا في الحديث:\n\" حسن بشواهده \"!\n<span data-type=\"title\" id=toc-6014>٥٩٩٢ </span>- (فتنة سُلَيْمَان ﵇: أنه كان في قومه رجل كعمر\nابن الخطاب في أمتي، فلما أنكر حال الجان الذي كان مكانه؛ أرسل\nإلى أفاضل نسائه فقال: هل تنكرن من صاحبكن شيئًا؛ قلن: نعم؛ كان لا يأتينا حيضًا، وهذا يأتينا حيضًا. فاشتمل على سيفه ليقتله، فردّ اَللَّه\nعلى سليمان ملكه، فأقبل، فوجده في مكانه، فأخبره بما يريد) .\nباطل. أخرجه عبد بن حميد عن عبد الرحمن بن رافع ﵁ قال: بلغني أن رسول الله ﷺ حدث عن فتنة سليمان ﵇ قال: إنه كان\nفي قومه. . . اَلْحَدِيث. كذا في \" الدر المنثور \" (٥ / ٣١٢) .\nفأقول: قوله: \" ﵁ \"؛ يوهم أن عبد الرحمن بن رافع صحابي؛ لأن الترضي في اصطلاح العلماء خاص بالصحابة ﵃، وهذا ليس منهم، فلعله من بعض الناسخين ل \" الدر \".\nثم إن عبد الرحمن هذا مع كونه ليس صَحَابِيَّا فهو مُتَكَلِّم فيه، وترجمته في\n\" الميزان \" و\" التهذيب \"، وهو التنوخيّ؛ قال البخاري في \" التاريخ الكبير \" (٣ / ١ / ٢٨٠):\n\" حديثه مناكير \".","vol":"12","page":984},{"text":"قلت: وهذا الحديث مع كونه من بلاغاته لم يسنده إلى أحد من أصحاب النبي ﷺ، فهو منكر جِدًّا؛ لما فيه من تمثل الشيطان من الجن في صورة سليمان ﵇، وإتيانه لنسائه وهن حيض! !\nومن الغريب أنه رويت في ذلك آثار كثيرة موقوفة في فتنة سليمان عليه وعلى\nأبيه السلام فسّروا بها قوله تعالى: (ولقد فتنّا سليمان وألقينا على كرسيّه جسدًا\nثم أناب!، فقيل: إن الجسد هو هذا الشيطان، جلس على كرسي سليمان يحكم بين الناس أَيَّامًا وهم لا يشعرون أنه شيطان، حتى رابهم منه شيء وكان أخذ خاتم سليمان من إحدى زوجاته، وكان ملكه في خاتمه، فلما وضعه في يده؛ خضع له الإنس والجن، فلما رابهم أمره؛ ساعيوا نساءه عنه؛ فأجبن بما في الحديث أنه يأتيهن في حالة الحيض، فثاروا عليه، فهرب وسقط منه الخاتم في البحر، فالتقمته سمكة، فوقعت في يد سليمان الذي كان خرج إلى ساحل البحر ليعتاش! فلما شق بطنها؛ وجد الخاتم، فوضعه في إصبعه، فعاد إليه ملكه! في قصة طويلة، عزاها السيوطي للنسائي وابن جرير وابن أبي حاتم، وقوى السيوطي إسنادها تَبَعًا\nلابن كثير وابن حجر في \" تخريج الكشاف \" (٤ / ١٤٢) ! لكن ابن كثير استدرك فقال:\n\" ولكن الظاهر أنه إنما تلقاه ابن عباس ﵄ - إن صح عنه - من أهل الكتاب، وفيهم طائفة لا يعتقدون نبوة سليمان ﵊، فالظاهر أنهم يكذبون عليه، ولهذا كان في هذا السياق منكرات، ومن أشدها ذكر النساء. وقد رويت هذه القصة مطولة عن جماعة من السلف؛ كسعيد بن المسيّب وزيد بن أسلم وجماعة آخرين، وكلها متلقاة من قصص أهل الكتاب \".\nوذكر نحوه في تاريخه \" البداية \" (٢ / ٢٦) .","vol":"12","page":985},{"text":"فإن قيل: فما معنى الآية المتقدمة؛\nوالجواب: ما قاله العلامة الآلوسيّ في \" تفسيره \" (٢٣ / ١٩٨):\n\" أظهر ما قيل في فتنته ﵇ أنه قال: \" لأطوفن الليلة على سبعين امرأة تأتي كل واحدة بفارس يجاهد في سبيل الله. ولم يقل: إن شاء الله. فطاف عليهن، فلم تحمل إلا امرأة، وجاءت بشق رجل \". رواه الشيخان عن أبي هريرة مَرْفُوعًا. فالمراد بالجسد ذلك الشق الذي ولد له، ومعنى إلقائه على كرسيه: وضع\nالقابلة له عليه؛ لِيَرَاهُ \".\nوذكر نحوه ابن حيان الأندلسي في تفسيره \" البحر المحيط \" (٧ / ٣٩٧) .\nثم قال الآلوسيّ بعد أن ساق القصة من رواية ابن عباس:\n\" قال أبو حيان وغيره:\nإن هذه المقالة من أوضاع اليهود والزنادقة، ولا ينبغي لعاقل أن يعتقد صحة ما فيها، وكيف يجوز تمثل الشيطان بصورة نبي حتى يلتبس أمره على الناس، ويعتقدوا أن ذلك المتصور هو النبي؟ ! ولو أمكن وجود هذا لم يوثق بإرسال نبي، نسأل الله سلامة ديننا وعقولنا، ومن أقبح ما فيها زعم تسلط الشيطان على نساء نبيه حتى وطئهن وهن حيض! الله أكبر، هذا بهتان عظيم، وخطب جسيم ا! وجاء عن ابن عباس برواية عبد الرزاق وابن المنذر ما هو ظاهر في أن ذلك من أخبار كعب، ومعلوم أن كَعْبًا يرويه عن كتب اليهود، وهي لا يوثق بها، على أن إشعار ما يأتي بأن تسخير الشياطين بعد الفتنة يأبى صحة هذه المقالة كما لا يخفى.","vol":"12","page":986},{"text":"ثم إن أمر خاتم سليمان ﵇ في غاية الشهرة بين الخواص والعوام، ويستبعد جِدًّا أن يكون الله تعالى قد ربط ما أعطى نبيه ﵇ من الملك بذلك الخاتم، وعندي أنه لو كان في ذلك الخاتم السر الذي يقولون؛ لذكره الله ﷿ في كتابه. والله تعالى أعلم بحقيقة الحال \".\nقلت: وقد روي في حديث مرفوع ما يوافق تفسير قوله: (جَسَدًا) بأنه ولد سليمان ﵇، ولكنه حديث منكر، أو موضوع. اقتصر السيوطي على تضعيف إسناده في \" الدر \"، ووافق ابن الجوزيّ على وضعه في \" اللآلئ \"، وهو الأقرب كما ستراه عقب هذا.\n<span data-type=\"title\" id=toc-6015>٥٩٩٣ </span>- (ولد لسليمان بن دَاوِد ولد، فقال للشياطين: أين نُوَارِيه من الموت؛ فقالوا: نذهب به إلى اَلْمَشْرِق! . فقال: يصل إليه اَلْمَوْت. قالوا: إلى اَلْمَغْرِب. قال: يصل إليه الموت. قالوا: إلى البحار. قال: يصل\nإليه. قالوا: نضعه بين السماء وَالْأَرْض؛ [قال: نعم. قال: فصعدوا به] . ونزل عليه ملك الموت فقال: ابن دَاوِد! أُمرتُ بقبض نسمة طلبتها في المشرق فلم أصبها، فطلبتها في المغرب فلم أصبها، وطلبتها في البحار، وطلبتها في تخوم اَلْأَرْضِ فلم أصبها، فبينا أنا أصعد إذ أصبتها فقبضتها. وجاء جَسَده حتى وقع على كرسيه، فهو قول الله عزوجل\n(ولقد فتنا سليمان وألقينا على كرسيه جسدًا ثم أناب» .\nمنكر. أخرجه الطبرانيّ في \" المعجم الأوسط \" (٢ / ٦٥ / ١ / ٦٠٩٨ - بترقيمي)، والعقيلي في \" الضعفاء \" (٤ / ٤٢٤) من طريق كثير بن يحيى أبي مالك صاحب البصري قال: ثَنَا أبي عن محمد بن عمرو عن أبي سلمة عن أبي","vol":"12","page":987},{"text":"هريرة مَرْفُوعًا - والسياق للطبراني -. وقال:\n\" لم يروه عن محمد بن عمرو إلا يحيى بن كثير، تفرد به ابنه \". وقال العقيلي - والزيادة له -:\n\" لا يتابع عليه يحيى بن كثير أبو النضر، وهو منكر الحديث! . وقال ابن حبّان في \" الضعفاء \" (٣ / ١٣٠):\n\" يروي عن الثقات ما ليس من حديثهم \".\nوالحديث؛ أورده ابن الجوزيّ في \" الموضوعات \" (٣ / ٢١٨) من طريق\nالعقيلي، وقال:\n\" موضوع، ولا يجوز أن ينسب إلى سليمان - وهو نبي كريم - أنه يفر من الموت،\nولا أنه يقر على أن كونه بين السماء والأرض يدفع الموت \".\nثم أعل إسناده بكلام ابن حبّان المتقدم في يحيى بن كثير.\nوأقره السيوطي في \" اللآلئ \" (٢ / ٤١٤)، ثم ابن عراق في \" تنزيه الشريعة \" (٢ / ٣٦٢) . فلا يلتفت إلى قول السيوطي في \" الدر \" (٥ / ٣١٦) بعد أن عزاه للطبراني وابن مِرْوَدَيْهِ:\n\". . . بسند ضعيف \"!\nفإنه وقف عند قول الحافظ في يحيى هذا في \" التقريب \":\n\" ضعيف \".\nوحاله أسوأ من ذلك لو رجع إلى ترجمته في \" التهذيب \"، ولذلك؛ لما أورده","vol":"12","page":988},{"text":"الذهبي في \" الضعفاء \" قال:\n\" قال الدارقطنيّ: متروك \". وقال اَلْهَيْثَميّ في \" المجمع \" (٧ / ٩٩):\n\" رواه الطبرانيّ في \" الأوسط \". وفيه يحيى بن كثير صاحب البصري، وهو متروك، وابنه كثير ضعيف أيضًا» .\n٥٩٩٤ - (كان لا يرى بَأْسًا بِقَضَاء رمضان. في عشر ذي الحجة) . ضعيف. أخرجه الطبرانيّ في \" المعجم الأوسط \" (٢ / ٤٢ / ١ - ٢ / ٥٧٢٩) قال: حدثنا محمد بن عبد الله الحضرمي قال: نا إبراهيم بن إسحاق الصيني قال: ثَنَا قيس بن الربيع عن الأسود بن قيس عن أبيه عن عمر مَرْفُوعًا. وقال الطبرانيّ:\n\" لا يروى إلا بهذا الإسناد، تفرد به إبراهيم بن إسحاق \".\nقلت: وهو متروك؛ كما قال الدارقطنيّ.\nوشيخه قيس بن الربيع؛ ضعيف من قبل حفظه، فالحمل فيه على الصيني أولى، وفي ترجمته أورده الذهبي في \" الميزان \"، وقال:\n\" لا يروى عن عمر إلا بهذا الإسناد \".\nقلت: رواه مرة بلفظ:\n\" كان إذا فاته شيء من رمضان؛ قضاه في عشر ذي الحجة \".\nأخرجه الطبرانيّ في \" الصغير \": ثَنَا محمد بن أحمد بن نصر أبو جعفر","vol":"12","page":989},{"text":"الترمذي الفقيه: ثَنَا إبراهيم بن إسحاق الصيني به.\nوأبو جعفر الترمذي هذا ثقة؛ لكنه كان اختلط في آخر عمره اِخْتِلَاطًا عَظِيمًا، فلا أدري إذا كان حدث بهذا قبل الاختلاط أم بعده؛ فإن كان حَفِظَهُ؛ فهو من الصيني. والله أعلم.\n<span data-type=\"title\" id=toc-6016>٥٩٩٥ </span>- (كان جَدْيٌ في بني إسرائيل ترضعه أمه فَتَرْوِيه، فانفلت يَوْمًا فَرَضَعَ غنمًا كثيرة، فلم يروَ، فَأُوحِيَ إلى رجل منهم: إن مثل هذا الجدي مثل قوم يأتون من بعدكم يعطى الرجل ما يكفي الأمة أو القبيلة\nفلا يَشْبَع) .\nضعيف. أخرجه البزّار في \" مسنده \" (٤ / ٢٤٦ / ٣٦٤٢)، والطبرانيّ في\n\" الأوسط \" (٢ / ٤٣ / ١ / ٥٧٤٠) من طريق إسماعيل بن إبراهيم الترجماني قال: ثَنَا شعيب بن صفوان عن عطاء بن السائب عن أبيه عن عبد الله بن عمرو مرفوعًا. وقال الطبرانيّ:\n\" لم يروه عن عطاء إلا شعيب وأبو عوانة، ولم يروه عن أبي عوانة إلا يحيى\nابن حماد \".\nقلت: يحيى هذا؛ ثقة من رجال الشيخين، وشعيب بن صفوان؛ من رجال مسلم؛ لكن فيه ضعف، وقال الحافظ:\n\" مقبول \".\nفيقويه متابعة أبي عوانة إياه - واسمه الوضاح -، وهو ثقة أَيْضًا من رجال الشيخين، فالعلة من عطاء بن السائب، وبه أعله اَلْهَيْثَميّ؛ فقال في \" مجمع","vol":"12","page":990},{"text":"الزوائد \" (١٠ / ٢٤٣) بعدما عزاه للمصدرين المتقدمين:\n\" ورجاله وثقوا؛ إلا أن عطاء بن السائب اختلط قبل موته \".\nقلت: وهو ثقة لولا اختلاطه، ومثله من المختلطين له ثلاث حالات:\n١ - أن يعرف أنه حدث بالحديث قبل الاختلاط.\n٢ - أن يعرف أنه حدث به بعد الاختلاط.\n٣ - أن لا يعرف عنه لا هذا ولا هذا.\nففي الحالة الأولى فقط يحتج به؛ دون الحالتين الأخريين. والله ﷾ أعلم.\nومن المحتمل عندي أن أصل هذا الحديث من الإسرائيليات، اختلط أمره على عطاء بن السائب،، فرفعه إلى النبي ﷺ، وقد كان ابن عمرو يحدث كَثِيرًا عن أهل الكتاب.\n<span data-type=\"title\" id=toc-6017>٥٩٩٦ </span>- (من قُتِلَ يلتمس به وَجْه الله؛ لم يعذّبه اَللَّه) .\nضعيف. أخرجه الطبرانيّ في \" المعجم الأوسط \" (٣ / ٤٣ / ٢ / ٥٣٥١) قال: حدثنا محمد بن عبد الله الحضرميّ قال: نَاْ عبد الرحمن بن الفضل بن بلال الغنوي قال: نَاْ عبد الله بن بكير الغنوي عن محمد بن سوقة عن محمد بن المنكدر عن جابر مَرْفُوعًا. وقال:\n\" لم يروه عن محمد بن سوقة إلا عبد الله بن بكير \".","vol":"12","page":991},{"text":"قلت: وفيه ضعف؛ قال في \" الميزان \":\n\" قال أبو حاتم: كان مِنْ عتق الشيعة. وقال الساجي: من أهل الصدق؛ وليس بقوي. وذكر له ابن عدي مناكير \". وقال في \" ضعفائه \":\n\" حديثه منكر، وَقَبِلَهُ بعضهم \".\nوكأنه يشير إلى ابن حبّان؛ فقد ذكره في \" الثقات \" (٨ / ٣٣٥) . وبه أعله اَلْهَيْثَميّ فقال (٥ / ٢٩٥):\n\" رواه الطبرانيّ في \" الأوسط \". وفيه عبد الله بن بكير الغنويّ؛ وهو ضعيف \". قلت: وعبد الرحمن بن الفضل بن بلال الغنويّ؛ لم أعرفه. ورأيت في \" ثقات ابن حبّان \" (٨ / ٣٨٢):\n\" عبد الرحمن بن الفضل بن موفق. يروي عن أبي نعيم وأبيه. روى عنه الحضرميّ وأهل العراق \".\nفيحتمل اِحْتِمَالًا كَبِيرًا أن يكون هو هذا، ويكون (موفق) هو (بلال) الذي\nفي الإسناد، تحرف على بعض الناسخين، أو العكس، ويحتمل أن أحدهما الجد الأعلى لعبد الرحمن بن الفضل. والله أعلم.\n<span data-type=\"title\" id=toc-6018>٥٩٩٧ </span>- (كان إذا دَخَلَ العشر الأواخر من رمضان؛ طوى فراشه، [وشد مِئْزَره]، واعتزل النساء، وَجَعَلَ عشاءه سحورًا) .\nمنكر بهذا التمام. أخرجه الطبرانيّ في \" المعجم الأوسط \" (٢ / ٤ / ٥٧٨٣)، وابن عدي في \" الكامل \" (٢ / ٨٠٠) - والزيادة له - مِنْ طريق حفص","vol":"12","page":992},{"text":"ابن واقد البصري عن هشام الدستوائي عن قتادة عن أنس مَرْفُوعًا. وقالا:\n\" لم يروه عن هشام إلا حفص بن واقد \". وقال ابن عدي:\n\" وبعض متنه قد شورك فيه حفص، وبعض المتن لا يرويه غيره، ولم أر له أنكر من هذا الحديث واللذين قبله، وليس له من الحديث إلا شيء يسير \". وأورده الذهبي في \" الضعفاء \"، وقال:\n\" قال ابن عدي: له أحاديث منكرة \".\nوبهذا أعله اَلْهَيْثَميّ في \" المجمع \" (٣ / ١٧٤) .\nقلت: وأصل الحديث صحيح، وهو الذي أشار إليه ابن عدي، وهو من حديث عائشة ﵂ قالت:\n\" كان النبي ﷺ إذا دخل اَلْعَشْر؛ شد مئزره، وأحيا ليله، وأيقظ أهله \".\nأخرجه الشيخان - واللفظ للبخاري (رقم ٩٩١ / مختصره) -.\n<span data-type=\"title\" id=toc-6019>٥٩٩٨ </span>- (في التماثيل؛ رخَّص فيما كان يوطأ، وكَرِهَ ما كان منصوبًا) .\nضعيف جِدًّا. أخرجه الطبرانيّ في \" الأوسط \" (٢ / ٤٩ / ٢ / ٥٨٣٣)\nعن سليمان بن أرقم عن محمد بن سيرين عن أبي هريرة يرفع الحديث إلى النبي ﷺ. وقال:\n\" لم يروه عن محمد بن سيرين إلا سليمان بن أرقم \".","vol":"12","page":993},{"text":"قلت: وهو ضعيف جِدًّا؛ قال الذهبي في \" المغني \": \" واهي الحديث، ضعفه أبو حاتم وغيره. وقال يحيى: لا شيء. وقال البخاري: تركوه \". وقال في \" الكاشف \":\n\" متروك \". وتساهل الحافظ فقال في \" التؤيب \":\n\" ضعيف \".\nوهو في ذلك تابع لشيخه الهيثميّ؛ فإنه به أعله في \" المجمع \" (٥ / ١٧٤) !\nوالشطر الثاني من الحديث صحيح، يدل عليه حديث عَائِشَة ﵂\nفي هتكه ﷺ للقرام (الستر الرقيق) وقوله:\n\" أشد الناس عَذَابًا عند الله يوم القيامة الذين يضاهُون بخلق الله \". متفق عليه، وهو مخرج في \" آداب الزفاف \".\nوأما الشطر الأول منه؛ فباطل عندي؛ لحديث عَائِشَة الآخر قالت:\nوحَشَوْتُ وسادة للنبي ﷺ فيها تماثيل كأنها نمرقة، فقام بين البابين، وجعل\nيتغير وجهه، فقلت: ما لنا يا رسول الله؛ قال: ما بال هذه الوسادة؛ قالت: قلت: وسادة جعلتها لك؛ لتضطجع عليها. قال: أما عَلِمْتِ أن الملائكة لا تدخل بيتًا فيه صورة. .؟ ! . . الحديث. رواه البخاري وغيره. وهو مخرج في المصدر السابق.\nويؤيده حديث جبريل وقوله للنبي ﷺ:\n\" إن في البيت سترًا في الحائط فيه تماثيل، فاقطعوا رؤوسها، فاجعلوها بسائط\nأو وسائد فأوطئوه؛ فإنا لا ندخل بيتًا فيه تماثيل \".","vol":"12","page":994},{"text":"وهو مخرج هناك أَيْضًا بنحوه، وفي \" الصحيحة \".\nفهذان الحديثان صريحان في الدلالة على أنه لا فرق بين ما يمتهن وما لا يمتهن\nمن الصور، وأن كل ذلك يحرم صُنْعًا وقنية، وهو ما ذهب إليه ابن العربي ﵀؛ فقد ذكر الحافظ عنه في \" الفتح \" (١٠ / ٣٨٨): أنه صحح أن الصورة التي لا ظل لها، إذا بقيت على هيئتها حرمت، سواء كانت مما يمتهن أم لا، وإن قطع رأسها، أو فرقت هيئتها جاز. قال الحافظ:\n\" وهذا المذهب منقول عن الزهريّ، وقواه النووي، وقد يشهد له حديث النمرقة (يعني: المتقدم)، وسيأتي ما فيه \".\nثم تكلم على الحديث هناك (١٠ / ٣٨٩ - ٣٩٠)، ثم جمع بينه وبين حديث هتك الستر المتقدم، ومال إلى هذا المذهب، وهو الحق الذي لا معارض له. واعلم أخي المؤمن أن من الآثار السيئة لِمُخَالَفَة هذا المذهب الصحيح أمرين ظاهرين:\nالأول: انتشار استعمال الثياب المصورة وإلباسها للصغار والكبار، وفي اَلْجَرَائِد\nوالمجلات، وبعضها دينية، حتى دخلت هذه الصور المساجد بوسائل عديدة كالروزنامات التي تعلَّق على جدار المسجد، وعليها صور الحجاج! ومن أسوأ هذه الصور ما يرى على صدور وظهور قمصان بعض الشباب المصلين في المسجد، وقد تكون الصورة دُبًَّا أو فتاة خليعة! ومن المصائب أن يصلي بعض المصلين وراء مثل هؤلاء الشباب فتكون الصورة قبلتهم! والآخر: أن في استعمالها إعانة على تصويرها، وذلك مما لا يجوز؛ لأنه\nمخالف لقوله تعالى: (ولا تعاونوا على الإثم والعدوان)، وقد عرفت من","vol":"12","page":995},{"text":"حديث عائشة الأول أن أشد الناس عَذَابًا يوم القيامة المصورون، ففيه زجر بالغ عن اتخاذ الصور، قال الحافظ: \" لأن الوعيد إذا حصل لصانعها؛ فهو حاصل لمستعملها؛ لأنها لا تصنع إلا لتستعمل، فالصانع متسبب، والمستعمل مباشر، فيكون أولى بالوعيد \". نسأل الله السلامة.\n<span data-type=\"title\" id=toc-6020>٥٩٩٩ </span>- (في اَلْجَنَّة بَيْت يقالُ له: بيت السَّخاء) .\nمنكر. أخرجه الطبرانيّ في \" المعجم الأوسط \" (٢ / ٥١ / ٢ / ٥٨٧٢) عن جحدر بن عبد الله الرحبي قال: ثَنَا بقية بن الوليد عن الأوزاعي عن الزهري عن عروة عن عائشة مَرْفُوعًا. وقال: \" لم يروه عن الأوزاعي إِلَّا بقية، تفرد به جحدر بن عبد الله الرحبي \".\nقلت: ولم نجد له ترجمة، وبه أعله الهيئمي في \" المجمع \" (٣ / ١٢٨) . وكأنه ذهل عن عنعنة بقية؛ فإنه كان مُدَلِّسًا!","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-6021>٦٠٠٠ </span>- (من لم يكن له مِنْكُمْ فرط لم يَدْخُل اَلْجَنَّة إا تصريدًا. فقال رجل: ما لكلّنا فرط؛ قال: أَوَلَيْسَ من فرط أحدكم أن يفقد أَخَاهُ\nالمسلم؟ !) (*) .\nمنكر. أخرجه الطبرانيّ في (الأوسط \" (٢ / ٥١ / ٢ / ٥٨٧٥) عن اسحاق بن ابراهيم العقيلي قال: ثنا عبد العظيم بن حبيب قال: ثَنَا موسى بن\n_________\n(*) قدر للشيخ - ﵀ - أن خرج هذا الحديث - فيما سبق - في هذا المجلد برقم (٥٨٩٤) . . (الناشر) .","vol":"12","page":996},{"text":"عبيدة عن محمد بن كعب القرظي عن سهل بن حنيف مَرْفُوعًا.\nقلت: وهذا إسناد ضعيف، فيه علل:\nالأولى: موسى بن عبيدة، وهو ضعيف؛ كما في \" التقريب \"، وبه أعله شيخه الهيثمي في \" مجمع الزوائد \" (٣ / ١٢) .\nالثانية: عبد العظيم بن حبيب؛ ذكره الذهبي في \" الميزان \" بروايته عن الزبيدي، وقال:\n\" قال الدارقطني: ليس بثقة \".\nثم ساق له الذهبي حَدِيثًا قال: إنه من بلاياه!\nوذكره ابن حبان في \" الثقات \" (٨ / ٤٢٤)، وقال:\n\" ربما خالف \".\nالثالثة: إسحاق بن إبراهيم العقيلي؛ لم أعرفه.\nوالشطر الثاني من الحديث قد روي ما يخالفه بلفظ؛\n\" من لم يكن له فرط من أمتي؛ فأنا فرط أمتي؛ لن يصابوا بمثلي \".\nوإسناده خير من هذا، وقد حسنه الترمذي، وفيه ضعف، فانظر التعليق\nعلى \" المشكاة \" (١٧٣٥) و\" الترغيب \" (٣ / ٩٣) .\n_________\nانتهى بفضل الله وكرمه المجلد الثاني عشر من \"سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة \"\nويليه إن شاء الله تعالى المجلد الثالث عشر، وأوله الحديث:\n٦٠٠١ - (من مات له ولد، ذكر أو أنثى. . .) .\nو\"سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أتسغفرك وأتوب إليك \".","vol":"12","page":997},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-6024>المقدمة:</span>\nإن الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله، وبعد:\nفهذا هو المجلد الثالث عشر من سلسلة الأحاديث الضعيفة والموضوعة، وأثرها السيئ في الأمة \". يخرج إلى عالم المطبوعات ليرى النور بعد عشرات السنين. يخرج إلى قرائه ومنتظريه، والراغبين فيه بمئات الأحاديث الضعيفة والموضوعة في مجالات الشريعة المختلفة؛ من العقائد، والآداب والأخلاق، والأحكام، وغير ذلك مما سيراه كل محب للعلم وأهله، يخرج ليلحق بأمثاله من المجلدات السابقة؛ ليكون المسلم على بينة\nمن أمر دينه، فلا ينسب إلى نبيه ﷺ ما لم يقله، فيقع تحت وعيد قوله ﷺ: \" كفى بالمرء إثمًا أن يحدث بكل ما سمع \"، أو تحت وعيد قوله الآخر: \" من كذب عليَّ متعمدًا فليتبوأ مقعده من النار \"، وحتى لا يقع المسلم في الضلال والبدعة، ويصرفَ\nجهده ووقته فيما لم يشرعه الله ورسوله، وهو يحسب أنه يحسن صنعًا!!\nوسيرى القارئ الكريم تحت أحاديث هذا المجلد - كسابقه - الكثير والكثير من الأبحاث والتحقيقات الحديثية، والردود العلمية القوية، والفوائد والتنبيهات الخفية؛ كل في مكانه ومناسبته، وخذ أمثلة على ذلك الأحاديث: (٦٠٠٣، ٦٠٠٥، ٦٠٠٦، ٦٠١٦، ٦٠٢٧، ٦٠٥٨، ٦٠٦٥، ٦٠٩٠، ٦٠٩٣، ٦١٠٣، ٦١٠٦، ٦١٠٧، ٦١١٦، ٦١٢١، ٦١٣٣، ٦١٩٣، ٦١٤٥، ٦١٥٦، ٦١٦٧، ٦١٨٧، ٦٢٠٥، ٦٢١٣، ٦٢١٥، ٦٢٢٤، ٦٢٢٨، ٦٢٣١، ٦٢٣٥، ٦٢٣٦، ٦٢٣٩، ٦٢٥٠، ٦٢٦٣، ٦٢٧٠، ٦٢٨٨، ٦٣٠٩، ٦٣١٨، ٦٣٢٨، ٦٣٣٠، ٦٣٣٤، ٦٣٣٥، ٦٣٣٦، ٦٣٤٥، ٦٣٥٠، ٦٣٦٦، ٦٣٧١، ٦٣٧٦، ٦٣٨٥، ٦٣٩٠، ٦٣٩٧، ٦٣٩٨، ٦٣٩٩، ٦٤٠٩، ٦٤١٧، ٦٤٢٩، ٦٤٣٩، ٦٤٥٣، ٦٤٦٥، ٦٤٧٩، ٦٤٨٩، ٦٤٩٥) .\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n ينظر التعليقات الموجودة بداية من المجلد الثامن","vol":"13","page":3},{"text":"وبطبيعة الحال؛ فإن هذا المجلد -كسابقه - لم يراجعه الشيخ المراجعة الأخيرة لتهيئته للطباعة، ولو فعل لزاد وأفاد، ولذلك؛ وجدنا بعض الملاحظات على هذا المجلد، منها - بل أهمَها- أننا وجدنا عددًا من الأحاديث لم يُثَبِّتْ عليها الشيخ - ﵀ - الحكم المختصر قبل التخريج - كعادته -، فوضعنا الحكم المناسب عليها من خلال في دراسة الشيخ لطرقه وتحقيقه، مع الرجوع إلى بعض إخواننا طلاب العلم في ذلك، وإليك أرقام هذه الأحاديث كلها: (٦٠١١، ٦٠١٤، ٦٠٢٩،٦٠٣٨، ٦٠٤٣، ٦٠٨٩، ٦١٣١،٦١٥٦، ٦١٩٣، ٦١٩٥،٦٢٠١، ٦٢٤٢، ٦٣٠٤/ م،٦٣١٢، ٦٣٣٨، ٦٤٠٧، ٦٤١٦، ٦٤٤٠، ٦٤٨٢، ٦٤٨٤، ٦٤٨٧، ٦٤٩٨) .\nووجدنا - أيضًا - بعض الأحاديث أخذت الرقم المكرر قبلها، ففصلنا اللاحق عن السابق بوضع [/ م] بعد الرقم المكرر، ولم نعدِّل الأرقام، لأن الشيخ - ﵀ - كان يُحيل عليها في كتبه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهذه الأحاديث هي: (٦١٦٣، ٦٣٠٢، ٦٣٠٤) .\nوأخير\" لا يفوتنا التوجه بالشكر إلى كل من كانت له يد في إنجاز هذا العمل العظيم في جميع مراحله؛ بما فيه عمل الفهارس العلمية المختلفة على نحو ما كانت تصنع في حياة الشيخ - ﵀ -؛ فجزاهم الله خيرًا، وشكر لهم.\nوصلى الله على نبينا محمد وآله وصحبه وسلم تسليمًا كثيرًا، والحمد لله رب العالمين.\n١٢ من رمضان ١٤٢٣ هـ\nالناشر","vol":"13","page":4},{"text":"<span data-type=\"title\" id=toc-6025>٦٠٠١ </span>- (من مات له ولدٌ، ذكرٌ أو أنثى، سلَّم أو لم يسلِّم، رضي\nأو لم يرضَ، لم يكن له ثواب إلا الجنة) .\nمنكر.\nأخرجه الطبراني في \"الكبير\" (١٠/١٠٥/١٠٠٣٤) و\"الأوسط \" (٢/\n٥٢/١ - ٢/٥٨٨٣)، وابن عدي (٥/١٧٧٩) من طريق عمرو بن خالد الأعشى عن\nمُحِل بن مُحْرِز الضبيّ عن إبراهيم عن علقمة عن عبد الله بن مسعود ... مرفوعًا.\nقلت: وهذا موضوع، آفته عمرو بن خالد الأعشى، قال ابن حبان في\n\"الضعفاء\" (٢/٧٩):\n\"يروي عن الثقات الموضوعات، لا يحل الرواية عنه إلا على سبيل الاعتبار\".\nوقال ابن عدي - وكنّاه بأبي حفص -:\n\"رواياته غير محفوظة\". وقال أبو نعيم:\n\"روى عن هشام بن عروة الموضوعات\".\nقلت: وقد اضطرب في إسناده على وجوه:\nالأول: هذا.\nالثاني: قال: عن سليمان الأعمش عن إبراهيم ... به. فذكر (الأعمش) ...\nمكان (مُحِل) .\nأخرجه ابن عدي.\nالثالث: قال محمد بن عبيد المحاربي: ثنا أبو حفص الأسدي عن ياسين\nالزيات عن إبراهيم ... به.\nفذكر ياسين الزيات - وهو متروك - مكان (مُحِل) و(الأعمش) .","vol":"13","page":5},{"text":"أخرجه الطبراني (١٠٠٣٥) .\nقال الحافظ:\n\"قلت: فرق ابن عدي بين عمرو بن خالد أبي حفص الأعشى هذا، وبين\nعمرو بن خالد ابي يوسف الأعشى، فزاد في ترجمة أبي يوسف أنه أسدي،\nوساق في ترجمة أبي حفص عدة أحاديث، وفي ترجمة أبي يوسف من طريق\nالحسن بن شبل العبدي:ثنا عمرو بن خالد الأسدي الكوفي: ثنا هشام بن\nعروة عن أبيه عن عائشة ﵂ في فضل العنب والخبز مرفوعًا، ثم قال هذا\nبهذا الإسناد باطل موضوع، والبلاء من أبي يوسف، ولم يحضرني له غير هذا\nالحديث.انتهى كلامه \".\nقلت: أقر الحافظ ابنَ عدي على التفريق المذكور! وأنا أرى أنهما واحد، بدليل\nرواية الطبراني في الوجه الثالث، فقد جمع فيهما بين كنيته (أبي حفص) - وهي\nللأول اتفاقًا -، وبين نسبته (الأسدي) - التي هي لأبي يوسف عند ابن عدي -،\nفدل على أنهما واحد، ويبقى الفرق بين الكنيتين، فيمكن أن تكون إحداهما\nخطأ من بعض الرواة - وهو الظاهر -، لأن الحسن بن شبل العبدي - الذي روى عنه\nوكناه بهذه الكنية - متهم، كما يأتي في الحديث التالي.\nثم رأيت الذهبي مال في \"المغني\" إلى أنهما واحد.\nوالحديث أورده الهيثمي في \" المجمع\" (٣/١٠) بزيادة في متنه بلفظ:\n\"صبر أو لم يصبر\".من رواية الطبراني في \"الكبير\" و\"الأوسط\"، وقال:\n\"وفيه عمرو بن خالد الأعشى، وهو ضعيف،وبقية رجاله ثقات\".\nقلت: وليس لهذه الزيادة أصل في \"المعجمين\" ولا في غيرهما.","vol":"13","page":6},{"text":"<span data-type=\"title\" id=toc-6026>٦٠٠٢ </span>- (عليكم بالمُرَازَمةِ. قيل وما المُرَازَمةُ؛ قال: أكلُ الخبزِ مع\nالعِنَبِ، فإن خيرَ الفاكهةِ العِنَبُ، وخيرَ الطعامِ الخُبزُ) .\nموضوع.\nأخرجه ابن عدي في \"الكامل\" (٥/١٧٧٨) - ومن طريقه ابن الجوزي\nفي \"الموضوعات\" (٢/٢٨٨) - ومن طريق الحسن بن شبل العبدي البخاري: ثنا\nعمرو بن خالد الأسدي الكوفي قال: ثنا هشام بن عروة عن أبيه عن عائشة\nقالت: ... فذكره مرفوعًا. وقالا:\n\"هذا الحديث بهذا الإسناد موضوع، والبلاء من عمرو بن خالد هذا \".\nقلت وزاد ابن الجوزي:\n\"وقال ابن حبان:يروي عن الثقات الموضوعات، لا يحل الرواية عنه \".\nووافقه السيوطي في \"اللآلي\" (٢/٢١١)، وابن عراق في \"تنزيه الشريعة\"\n(٢/٢٣٥)، والشوكاني في \"الفوائد المجموعة\" (١٦٠/٤٧٩) .\nقلت والحسن بن شبل العبدي، قال الذهبي في \"الميزان\":\nشيخ معاصر للبخاري، كذبه ابن شاذويه، وذكره السليماني في جملة من\nيضع الحديث \".\nقلت:ومما سبق تعلم تساهل الحافظ العراقي في \"تخريج الإحياء\" (٢/٣٧٠)\n[في قوله]:\n\"رواه ابن عدي، وإسناده ضعيف\"!","vol":"13","page":7},{"text":"<span data-type=\"title\" id=toc-6027>٦٠٠٣ </span>- (قُلِ اللهم! احفظني بالإسلامِ قاعدًا، واحفظني بالإسلام\nقائمًا، واحفظني بالإسلام راقدًا، ولا تُطع فيّ عَدُوًّا حاسدًا، أعوذُ بك\nمِنْ شرِّ ما أنت آخذ بناصيته، وأسألك من الخيرِ الذي بيدك كلِّه) .\nضعيف.\nأخرجه ابن حبان في \"صحيحه\" (٢/١٤٣/٩٣٠)، وكذا البخاري","vol":"13","page":7},{"text":"في \"التاريخ\" (٤/٢/٢٣٥/٢٨٤٦)، والفسوي في \"التاريخ\" (١/٤٠٣ - ٤٠٤) من\nطريق مُعَلَّى بن رُؤْيَةَ التميمي - وهو الحمصي - عن هاشم بن عبد الله بن الزبير:\nأنَّ عمر بن الخطاب أصابته مصيبة، فأتى رسول الله ﷺ، فشكا إليه ذلك،\nوسأله أن يأمر له بوَسَقٍ من تمر، فقال له رسول الله ﷺ:\n\"إن شئت، أمرن لك بوسق من تمر، وإن شئت، علمتك كلمات هي خير\nلك\".\nُقال: علِّمنيهنَّ ومُرْ لي بوسق، فإني ذوحاجة إليه. فقال: ... فذكره.\nوالسياق لابن حبان، وقال:\n\"توفي عمر بن الخطاب وهاشم بن عبد الله بن الزبير ابن تسع سنين \".\nقلت: فهو - إذن - لم يدرك النبي ﷺ، بل هو تابعي صغير، أورده ابن حبان\nقي \"الثقات\" (٥/٥١٣) من رواية العلاء (!) بن رؤية التميمي، وقال:\n\"قديم الموت\".\nفإذا جمعنا بين قوله هذا، وقوله المتقدم أنه كان ابن تسع سنين يوم توفي\nعمر - ﵁ - نخرج بأنه مات صغيرًا.والله أعلم.\nثم هو مجهول فإنه ذكره البخاري وابن أبي حاتم من رواية المعلى هذا فقط،\nوكذلك هو في \"الثقات\"! لكن وقع فيه (العلاء) ! وكذلك في \"ترتيب\nالثقات\" للهيثمي! ويبدو أنه تحرف على المؤلف فيه ... والصواب ما في إسناد\nالحديث، لموافقته لما في كتابي البخاري وابن أبي حاتم في ترجمة هاشم هذا.\nوكذا وقع عندهما في ترجمة (المعلى) نفسه، وذكر البخراي (٤/١/٣٩٦) أنه روى\nعنه رجاء بن حيوة، وأورده في (الكنى) أيضًا (٧٣/٦٨٤)، وقال \"","vol":"13","page":8},{"text":"\"أبو المعلى بن رؤية\".\nكذا ولم يزد وكذلك أورده ابن أبي حاتم في (الكنى) (٤/٢/٤٤٣) دون\n(الأسماء) - تبعًا للبخاري -، ولكنه انتقده، فقال:\n\"فسمعت أبي يقول: إنما هو المعلى بن رؤية، وهو شامي. يروي عن ابنٍ لعبد الله\nابن الزبير. روى عنه الزهري، وأرطأة بن المنذر \".\nقلت: ويبدو أن ابن أبي حاتم لم يقف على ذكر البخاري إياه في الأسماء كما\nذكرت آنفًا، وإلا لنبه عليه، ولَذَكره هو أيضًا في (الأسماء)، ولم يفعل، وأن\nالبخاري لما أورده بذاك الاختصار الشديد كأنه يشير إلى أنه رواية وقعت له.\nوأما ابن حبان، فلم يورده مطلقًا لا في (الكنى) ولا في (الأسماء)، لا باسم\n(المعلى) ولا باسم (العلاء)، فهو مجهول الحال. والله أعلم.\nوبالجملة، فالحديث ضعيف، لجهالة روايه هاشم بن عبد الله، فإذا كان ابن\nحبان روى حديثه لأنه عنده ثقة، فما باله أخرجه وهو منقطع عنده، والمنقطع لا\nتقوم الحجة به كما هو معلوم في \"مصطلح الحديث\"، وصرح به ابن حبان نفسه\nفي مقدمة \"الثقات\" (١/١٢)؟!\nوقد روي الحديث من طريق أخرى: يرويه عبد الله بن صالح:حدثني الليث\nابن سعد: حدثني خالد بن يزيد عن سعيد بن أبي هلال عن أبي الصّهْباء عن\nعبد الرحمن بن أبي ليلى: أخبره ابن مسعود - ﵁ - عن رسول الله ﷺ:\nأنه كان يدعو:\n\"اللهم! احفظني ... \" الحديث نحوه في آخره، وخالفه في أوله كما ترى،\nجعله من دعائه ﷺ وليس من أمره لعمر - ﵁ -.","vol":"13","page":9},{"text":"أخرجه الحاكم (١/٥٢٥)، وقال:\n\"صحيح على شرط البخاري\"! ولم يتعقبه الذهبي إلا بقوله:\n\"قلت: أبو الصهباء لم يخرج له البخاري \"!\nقلت: قال الذهبي في \"الكاشف\":\n\"أبو الصهباء الكوفي: عن سعيد بن جبير، وعنه حماد بن زيد وعدة، ثقة\".\nوقال أيضًا في عبد الله بن صالح - وهو أبو صالح المصري، كاتب الليث -:\n\"فيه لين\". وقال الحافظ:\n\"صدوق كثير الغلط، ثَبْتٌ في كتابه، وكانت فيه غفلة\".\nوسعيد بن أبي هلال: كان اختلط.\nثم رأيت الحديث في \"كتاب الدعاء\" للطبراني (٣/١٤٧٤/١٤٧٥)، أخرجه\nمن الوجه المذكور، ولكن وقع فيه: (ابي المصفى) ... مكان (أبي الصهباء)، فرأيت\nأنه لا بد من التنبيه على أن هذا هو الصواب، وأن ما في المستدرك \" [هو] من\n(الأوهام الكثيرة) التي وقعت فيه، فإن (أبا المصفى) هوالذي ذكروا في ترجمته\nأنه روى عن (... ابن أبي ليلى)، وعنه (سعيد بن أبي هلال) ... دون (أبي\nالصهباء)، وَهُوَ مَجْهُولٌ، كما قال الذهبي والعسقلاني.\nوقد أخرج له النَّسائي في \" عمل اليوم والليلة\" (٤٣١/٧٠٥) حديثًا آخر في\nفضل قراءة ﴿قل يا أيها الكافرون﴾ و﴿قل هو الله أحد﴾، من طريق عمرو بن\nالحارث عن سعيد بن أبي هلال ... به.\nومن طريق النسائي أخرجه المزي في ترجمة (أبي المصفى)، ولكم يذكر فيه","vol":"13","page":10},{"text":"شيئًا آخر مما يؤكد أنه مجهول.\nوإذا عرفت هذا، فقد أخطأ المعلقون على \"موارد الظمآن\" بتحسين حديث\nالترجمة فإنهم تجاهلوا حال (معلى بن رؤية)، فلم يتعرضوا له بذكر! وزادوا في\nالطين بِلَّة أنهم ذكروا حديث ابن مسعود شاهدًا له! غافلين أو متجاهلين أنه شاهد\nقاصر، لأنه ليس فيه قصة عمر وطلبه الوسق، ولا أمره ﷺ إياه بالدعاء، فضلًا\nعن غفلتهم عن التحريف الذي وقع في اسم الراوي (أبي الصهباء) ! وكم لهم من\nمثل هذا!!\n<span data-type=\"title\" id=toc-6028>٦٠٠٤ </span>- (قُلْ: سُبْحَانَ الملكِ القُدُّسِ، ربِّ الملائكةِ والرُّوحِ، جلَّلْتَ\nالسماواتِ والأرضَ بالعزَّةِ والجَبَروتِ) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٢/٤٦/٤٧٦)، والطبراني في \"المعجم\nالكبير\" (٢/٢٤/١١٧١)، وابن السني في \"عمل اليوم واليلة\" من طريق محمد\nبن أبان: ثنا دَرْمَك بن عمرو عن أبي إسحاق عن البراء بن عازب:\nأن رجلًا اشتكى إلى رسول ﷺ الوحشة، فقال: ... فذكره.\nأورده العقيلي في ترجمة درمك، وقال:\n\" لا يتابع على حديثه، ولا يعرف إلا به. كوفي) . وقال ابن أبي حاتم عن أبيه:\n\"منكر الحديث، ومع ذا مجهول\".\nوأبو إسحاق - وهو: السبيعي - كان اختلط، إلى كونه مدلسًا.\nومحمد بن أبان: الظاهر أنه: محمد بن أبان بن صالح القرشي الكوفي، قال\nالذهبي في \"الميزان\":","vol":"13","page":11},{"text":"\"ضعفه أبو داود وابن معين. وقال البخاري: ليس بالقوي \". وبه أعله الهيثمي،\nفقال (١٠/١٢٨):\nرواه الطبراني، وفيه محمد بن أبان الجعفي، وهو ضعيف\".\nقلت: ومن رواية الطبراني أورده ابن القيم في \"الوابل الصيب\" ساكتًا عنه!\nوتبعه المعلق عليه الشيخ إسماعيل الأنصاري، وكل تعليقاته تدل على أن بضاعته\nفي هذا العلم مُزْجاة!\n<span data-type=\"title\" id=toc-6029>٦٠٠٥ </span>- (نَهى أن يُمشى في نَعْلٍ واحدٍ، أو خُفٍّ واحدٍ، ويَبِيْتَ\nفي دارٍ وَحْدَه، أو يَنْتَفِضَ في بَرازٍ من الأرضِ إلا أن يَنْحَنِي (!)، أو\nيَلْقَى عَدُوًّا إلا أن يُنَحِّي عن نَفْسِهِ) .\nموضوع بهذا التمام.\nأخرجه الطبراني في \"الكبير\" - والسياق له - (١٢/٢٣\n- ٢٤)، وابن عدي في \"الكامل\" (٥/١٧٧٧) من طريق عبد الصمد بن عبد الوارث:\nثنا ابي عن حسن بن ذكوان عن عمرو بن خالد عن حبيب بن أبي ثابت عن\nسعيد بن جبير عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا. وقال ابن عدي:\n\" وأن ينام في طريق، وأن ينتفض في براز وحده حتى يتنحنح (!)، أو يلقى\nعدوًا وحدَه إلا أن يضطر، فيدفع عن نفسه \".\nورواه أحمد (١/٣٢١) من هذا الوجه، لكن سقط من إسناده عمرو بن خالد،\nولم يسُق منه إلا الفقرة الأولى منه، وقد أشار ابنه عبد الله إلى سائر الفقرات\nوإلى علة الحديث، فقال عقبه:\n\"وفي الحديث كلام كثير غير هذا، فلم يحدثنا به، وضرب عليه في كتابه،\nفظننت أنه ترك حديثه من أجل أنه روى عن عمرو بن خالد الذي يحدث عن زيد","vol":"13","page":12},{"text":"ابن علي، وعمرو بن خالد لا يساوي شيئًا \".\nقلت: وفي هذا الكلام اختصار، جعل الشيخَ أحمد شاكر في تعليقه على\n\"المسند\" (٤/٣٤١) يتساءل فيقول - بعد أن صحح إسناد حديثه -:\n\"ولسنا ندري لِمَ ضربَ الإمام الإمام أحمد على هذا الحديث، وما نظن ما ظن ابنه\nعبد الله، فأن يروي الراوي الثقة عن راوٍ ضعيف لا يكون مطعنًا فيه، وكم من ثقات\nكبار رَوَوْا عن ضعفاء\".\nقلت: هذا كلام سليم، لكن الذي ظنه عبدُالله ليس هو الذي دفعه الشيخ\nأحمد، وإنما أُتي من جهة أنه وقع في \"المسند\" قوله: \"روى ... \" على البناء للمعلوم،\nأي: روى الراوي، وهوالحسن بن ذكوان، وهو ثقة.فأرى أنه إذا كان هذا الواقع\nمحفوظًا، أن يكون المعنى: من أجل أنه روى الحسن عن عمرو بن خالد هذا\nالحديث - أي: في بعض الروايات عنه - ولا بد من هذا التقدير، لأسباب:\nأولًا: ما تقدم من رواية الطبراني وابن عدي الصريحة بما ذكرتها.\nثانيًا: لقد ساق له ابن عدي أحاديثَ أخرى عن الحسن عن حبيب بن أبي\nثابت، فقال ابن عدي:\n\"هذه الأحاديث التي يرويها الحسن عن حبيب، بينهما عمرو بن خالد،\nويسقطه الحسن بن ذكوان من الإسناد لضعفه\".\nثالثًا: قال عبد الله بن أحمد في \" العلل\" (٢/٧٨/٤٦٩) - ورواه عنه العقيلي\nفي \"الضعفاء\" (٣/٢٦٨)، وقد صححت منه بعض الأخطاء -:\n\"ذكرت لأبي حديث عبد الصمد عن أبيه عبد الوارث عن الحسن بن ذكوان عن\nحبيب بن أبي ثابت - فذكره كما في \"المسند\" -؛ قال أبي: هذا حديث منكر. قيل","vol":"13","page":13},{"text":"له: إن غير عبد الصمد يقول، عن عبد الوارث عن الحسن عن عمرو بن خالد عن\nحبيب؛ قال أبي عمرو بن خالد ليس يسوى حديثه شيئًا، ليس بثقة\".\nقلت:فهذا صريح في المعنى الذي ذكرته، فلا بد من المصير إليه.\nومما تقدم من قول ابن عدي - أن الحسن بن ذكوان يُسقِطُ عمرو بن خالد من\nالإسناد لضعفه - يتبين أنه ينبغي أن يوصف بالتدليس، وما رأيت من وصفه\nبذلك (*)\nوبالجملة، فالحديث موضوع، لأن مداره على عمرو بن خالد هذا، وقد\nقال فيه أحمد وغيره:\n\"كذاب\".\nلكن الجملة الأولى منه صحت من حديث جابر وأبي سعيد، ولذلك أوردتها\nفي \"صحيح الجامع\" (٦٧٢٢) .\nوالجملة الثانية جاءت من حديث ابن عمر، وهو مخرج في \"الصحيحة\"\n(رقم ٦٠)، لكن في حفظي أن أحد المشتغلين بهذا العلم ذهب إلى أنها شاذة، ولم\nيتيسر لي بعد أن أدرس ذلك حتى يتبين لي الصواب.\n_________\n(*) قد نقلَ الشيخُ - ﵀ - في \"السلسلة الضعيفة\" (٢/٣٤٠) عن الحافظ ابن\nحجر قوله فيه في \"التقريب\": صدوق يخطئ، كان يدلِّس \"، وقال عقب هذا النقل:\"وقد\nعنعن هنا\".\nثم تعقب الشيخُ - ﵀ - الهيثميّ في توثيق الجسن هذا \"وسكوته عما قيل فيه من\nالتضعيف، والوصف بالتدليس\". وهذا نصه بحروفه.\nوفي آخر ترجمة الحسن هذا من \"تهذيب التهذيب\"ما يشير إلى وصفه بالتدليس فانظره\nهناك. (الناشر) .","vol":"13","page":14},{"text":"وكما فات هذا التحقيق الشيخَ أحمد شاكر، فات أيضًا الحافظَ الهيثمي،\nفإنه بعد أن نقل قول عبد الله المتقدم في \"المسند\" قال:\n\"ورجال أحمد والطبراني رجال (الصحيح) \"!\n<span data-type=\"title\" id=toc-6030>٦٠٠٦ </span>- (إني لأحسَبُ إحداكنَّ إذا أتاها زوجُها لَيَكْشِفانِ عنهما\nاللِّحافَ، ينظرُ أحدُهما إلى عورة صاحِبهِ كأنهما حِماران، فلا تفعَلْنَ،\nفإنَّ اللهَ يمقُتُ على ذلك) .\nمنكر جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/٢٤٨) قال: حدثنا\nيحيى بن أيوب / ثنا سعيد بن أبي مريم: أنا يحيى بن أيوب عن عبيد الله بن زحر\nعن علي بن يزيد (١) عن القاسم عن أبي أمامة قال:\nبينما رسول الله ﷺ يومًا جالس وعنده إمرأة، إذ قال لها رسول الله ﷺ:\n\"إني لأحسبُكنَّ تخبرنَ بما يفعلُ بكُنَّ أزواجُكنَّ\"!\nقالت: - إي والله! - بأبي وأمي أنت يا رسول الله! إنا لنفتخر بذلك! فقال رسول\nالله ﷺ:\n\"فلا تفعلن، فإن الله يمقت من يفعل ذلك\".\nقلت: وهذا الإسناد ضعيف مظلم، فيه ثلاثة متكلم فيهم، وخيرهم القاسم، وهو\nابن عبد الرحمن أبو عبد الرحمن صاحب أبي أمام، وقد قال ابن حبان في عبيد الله\nابن زحر (٢/٦٢):\n_________\n(١) كتبَ الشيخُ - ﵀ - في الأصل بخطه فوق عبيد الله بن زحر: \"مختلفٌ فيه،\nصدوقٌ يخطئ\"، وفوق علي بن زيد: \"ضعفه جماعةٌ ولم يُترك، ضعيف\".","vol":"13","page":15},{"text":"\"منكر الحديث جدًا، يروي الموضوعات عن الأثبات، وإذا روى عن علي بن\nيزيد، أتى بالطامات، وإذا اجتمع في إسنادِ خبرٍ عبيدُالله بن زحر وعلي بن يزيد\nوالقاسم أبو عبد الرحمن، لا يكون ذلك الخبر إلا مما عملت أيديهم\".\nوفي \"المجمع\" (٤/٢٩٤):\n\"رواه الطبراني، وفيه علي بن يزيد، وهوضعيف\".\nوقلَّده الشيخ عبد الله الدويش رحمه اله فيما سماه:\" تنبيه القاري على تقوية\nما ضعفه الألباني\" فقد انتقد فيه (رقم الحديث ١٠٧) تضعيفي - في \"الإرواء\"\n(١/١٠٢/٦٤) - لحديث الترمذي:\n\"إياكم والتعري، فإن معكم من لا يفارقكم إلا عند الغائط، وحين يفضي\nالرجل إلى أهله، فاستحيوهم وأكرموهم\".\nفقد ذهب هو إلى أن الأقرب أنه حسن، لما له من الشواهد، ثم ذكر منها هذا،\nوهو كما ترى لا يصلح للشهادة، لا سندًا ولا متنًا!\nأما السند: فقد عرفت وهاءه.\nوأما المتن: فلأنه ينهى عن التعري عند الجماع.\nوأما المشهود له: فلأنه إنما ينهى عنه في غير حالة الجماع والغائط، فاختلفا.\nوهذا من الأدلة الكثيرة على أن هذا المنتقِد لا فقه عنده، ونقد الأحاديث\nلا بد فيه من الفقه، والمعرفة بأصول علم الحديث، والمذكور - مع اعترافي بسعة\nاطلاعه وحفظه، فهو - لا علم عنده بالحديث الشاذ والمنكر، ولا بما يشترط في\nالحديث الذي يصلح للاستشهاد، ولا يعرف أن هناك في (الصحيح) ما\nهو منتقد، أو يعرف ذلك ولكنه لا يتبناه - ولا أقول: يجحد -، فهو من هذه","vol":"13","page":16},{"text":"الحيثية فقط كذاك المصري الجاهل الجاني، ولكنه أوسع منه اطلاعًا على متون\nالأحاديث، مع سلامة لسانه، وحسن قصده في النقد إن شاء الله تعالى، وانظر\nالحديث المتقدم (٢٢٤٣) .\nثم إن مَن دون ابن زحر ثقات رجال الشيخين، غير يحيى بن أيوب شيخ\nالطبراني وهو العلاف الخولاني -، وهو من شيوخ النسائي، وقال فيه:\n\"صالح\". وقال الحافظ في \"التقريب\":\n\"صدوق\".\nوقد خولف، فقال البزار في \"مسنده\" (١/١٦٩/١٤٤٨): حدثنا عمر بن\nالخطاب السجستاني: ثنا سعيد بن أبي مريم: ثنا يحيى بن أيوب قال: حدثني\nابن (الأصل: أبو) زحر - يعني: عبيد الله بن زَحْر - عن يحيى بن أبي كثير عن\nأبي سلمة عن أبي هريرة مرفوعًا بلفظ:\n\"إذا أتى أحدكم أهله، فليستتر، فإنه إذا لم يستتر، استحيت الملائكة فخرجت\nوبقي الشيطان، فإن كان بينهما ولد، كان للشيطان فيه نصيب\".وقال البزار:\n\"لا نعلمه مرفوعًا إلا بهذا الإسناد عن أبي هريرة فقط، وإسناده ليس بالقوي\".\nقلت: وذلك لحال عبيد الله بن زحْر كما سبق، وقد قال ابن عدي في آخر\nترجمته (٤/١٦٣٣) بعد أن ساق له أحاديث:\n\"وله غير ما ذكرت، ويقع في أحاديثه ما لا يتابع عليه، وأروى الناس عنه\nيحيى بن أيوب من رواية ابن أبي مريم عنه\".\nقلت: وهذه الرواية تختلف عن الأولى إسنادًا ومتنًا - كما هو ظاهر -، فلا\nأدري إذا كان الاختلاف ممن دون ابن زحر، أو منه نفسه - كما أرجح -، لأن مَن","vol":"13","page":17},{"text":"دونه ثقات أيضًا، فإن الخطابيَّ - هذا - حالُه كحال الخولاني، فقد ذكره ابن حبان\nفي \"الثقات\"، وقال:\n\"مستقيم الحديث\". وقال الحافظ أيضًا \"\n\"صدوق\".\nويؤيد ما رجحت: أن هناك اختلافًا آخر في إسناده، فقال الطبراني في\n\"الأوسط\" (١/١٢/٢/١٧٧ - بترقيمي): حدثنا أحمد بن حماد - زُغْبَة - قال: ثنا\nسعيد بن أبي مريم قال:ثنا ابن أيوب عن عبيد الله بن زحر عن ابي المنيب عن\nيحيى بن أبي كثير ... به. وقال:\n\"لم يروه عن يحيى إلا أبو المنيب الجرشي، ولا عنه إلا عبيد الله بن زحر،\nتفرد به يحيى بن أيوب\".\nوأحمد بن حماد هذا من شيوخ النسائي أيضًا، وقال أيضًا:\n\"صالح\". ووثقه غيره.\nقلت: فهذا وجه آخر مما اضطرب في إسناده عبيد الله بن زحر، ذكر فيه بينه\nوبين يحيى بن أبي كثير: (أبا المنيب) .\nوأبو المنيب هذا مجهول، أورده البخاري في \"الكنى\" (٧٠/٦٥٩)، وابن أبي\nحاتم (٤/٢/٤٤٠) من رواية ابن زحر عنه، وسكتا عنه! وذكره العراقي في \"ذيل\nالميزان\" (٤٧٨) وساق هذا الحديث عن يحيى، وقال:\n\"روى به أبو أحمد الحاكم في \"الكنة\"، وقال: هذا حديث منكر! عبيد الله بن\nزحر منكر الحديث، وأبو المنيب رجل مجهول\".\nقال الحافظ عقبه في \"اللسان\":","vol":"13","page":18},{"text":"\"أقره شيخنا هذا، وما أظنه إلا الجرشي، لأنه شامي\".\nقلت: ويعني أن ابن زحر الرواي عنه. وما ظنّه غيرُ لازم، والجرشي أعلى\nطبقةً منه، روى عن جمع من الصحابة، وهو مترجم له في \"التهذيب\" و\"ثقات ابن\nحبان\" (٥/٥٦٤)، و\"تاريخ ابن عساكر\"، انظر \"تيسير الانتفاع\".\nقلت: ويتلخص مما تقدم أن الحديث اضطرب عبيد الله بن زحر في إسناده،\nفتارة جعله من حديث أبي أمامة - بلفظ حديث الترجمة -، وتارة جعله من حديث\nأبي هريرة - باللفظ الآخر -.\nفهو حديث واحد جعلهما الشيخ عبد الله الدويش حديثين تبعًا لراويه ابن\nزحر الواهي! ثم جعلها شاهدين لحديث الترمذي المتقدم - مع بُعْد ما بينه\nوبينهما! -، فهو يؤكد ما وصفته به 'تفًا، وأنه حوَّش قماَّش، ﵀.\nوحديث أبي هريرة: أورده الهيثمي في \"المجمع\" (٤/٢٩٣)، وقال:\nرواه البزار والطبراني في \"الأوسط\"، وإسناد البزار ضعفه [هو]، وفي إسناد\nالطبراني أبو المنيب صاحب يحيى بن أبي كثير، ولم أجد من ترجمه، وبقية\nرجال الطبراني ثقات، وفي بعضهم كلام لا يضر\"!\nكذا قال!\n<span data-type=\"title\" id=toc-6031>٦٠٠٧ </span>- (إنّه مَسَّه شيءٌ من عذابِ القبرِ، فقال لي: يا محمدُ!\nفَشَفّعتُ إلى ربِّي أن يُخَفِّف عنه إلى أن تجِفَّ هاتان الجَرِيدتانِ) .\nمنكر جدًا.\nأخرجه الحافظ الذهبي في ترجمة (عبد المنعم بن بشير أبي الخير\nالأنصاري) بسنده عن يعقوب الحافظ عنه: حدثنا أبو مودود عبد العزيز بن أبي\nسليمان عن رافع بن أبي رافع عن أبيه قال:","vol":"13","page":19},{"text":"كنا مع النبي ﷺ في جنازة، إذ سمع شيئًا في قبر، فقال لبلال:\n\"ائتني بجريدة خضراء\" فكسرها باثنتين، وترك نصفها عند رأسها ونصفها\nعند رجليه، فقال له عمر: لم يا رسول الله فعلت هذا به؛ قال: ... فذكره.\nوقال الذهبي - وأقره العسقلاني -:\n\"هذا حديث منكر جدًا لا نعلم رواه غير أبي الخير.وشيخه أبو مودود القاصُّ\nمن المعمَّرين، والنُّساك المذكورين، وثقه أحمد ... [وغيره]، قال الختلي: سمعت\nابن معين يقول:\n\"أتيت عبد المنعم فأخرج لي أحاديث أبي مودود نحوًا من مائتي حديث\nكذب، فقلت: يا شيخ! أنت سمعت هذه من أبي مودود؛ قال نعم. قلت: اتقِ\nالله! فإن هذه كذب. وقمت، ولم أكتب عنه شيئًا \". وقال الخليلي في \"الإرشاد\":\n\"هو وضاع على الأئمة\". واتهمه أحمد بالكذب.\nقلت: وعلق له البيهقي حديثًا في \"كتاب القراءة خلف الإمام\" (١١٤/٢٦٨\nمطبوعة أشرف بريس / لاهور) يرويه عن عبد الرحمن بن زيد بن أسلم عن أبيه\nعن جده عن عمر بن الخطاب ﵁ قال:\nصلى رسول الله ﷺ يوما صلاة الظهر فقرأ معه رجل من الناس في نفسه،\nفلما قضى صلاته، قال:\n\" هل قرأ معي منكم أحد؛\" (قال ذلك ثلاثًا)، فقال له الرجل: نعم، يا\nرسول الله! أنا كنت أقرأ بـ ﴿سبح اسم ربك الأعلى﴾،قال:\n\" ما لي أنازع القرآن؛! أما يكفي أحدكم قراءة إمامه؛ إنما جعل الإمام ليؤتم\nبه فإذا قرأ فأنصتوا \". وقال البيهقي:","vol":"13","page":20},{"text":"\"وعبد المنعم ذكره ابن عدي الحافظ في \"الضعفاء\" وقال: له أحاديث مناكيرُ لا\nيتابع عليها.\nوعبد الرحمن بن زيد بن أسلم، من الضعفاء المشهورين الذين جرحهم مُزَكُّو\nالأخبار: مالك بن أنس فمن بعده\".\nقلت: وقد كنت ذكرته شاهدًا في \"صفة الصلاة\" (٩٤ - الطبعة الخامسة) - وفي\nغيرها، نقلًا عن \"الجامع الكبير\" للسيوطي -، وكذلك فعلت في \"الإرواء\"، لكني\nقلت فيه (٢/٣٩):\n\"وسكت السيوطي عليه، وما أراه يصح\".\nولقد صدق ظني بعد أن وقفت على إسناده، فلينبه على ذلك من كان عنده\n\"الإرواء\" وَليُحذفْ من \"صفة الصلاة\" كما فعلت في الطبعة الجديدة منه - نشر\nمكتبة المعارف في الرياض -.\nوأما قوله ﷺ:\nإنما جعل الإمام ليؤتم به ... \" إلخ، فله شاهدان - أحدهما في مسلم -\nمخرجان في \"الإرواء\" وإن حكم البيهقي عليها بالشذوذ، فلم ينشرح الصدر\nلحكمه، لما له من المتابعات، فراجع فيه الرقم (٣٩٤) .\nثم إن حديث الترجمة له أصل في \"صحيح مسلم\" (٨/٢٣٥) من رواية جابر\nابن عبد الله ﵁ مرفوعًا بلفظ:\n\"إني مررت بقبرين يعذبان، فأحببت بشفاعتي أن يرفَّه عنهما ما دام الغصنان\nرطبين\".","vol":"13","page":21},{"text":"<span data-type=\"title\" id=toc-6032>٦٠٠٨ </span>- (رَفْعُ الأَيْدِي مِنَ الاِسْتِكَانَةِ الَّتِي قَالَ اللَّهُ ﵎:\n﴿فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ﴾) .\nموضوع.\nأخرجه بن حبان في \"الضعفاء\" (١/١٧٧)، وابن أبي حاتم - كما\nفي \"تفسير ابن كثير\" - وعنه الحاكم (٢/٥٣٧ - ٥٣٨)، وعنه البيهقي في \"سننه\"\n(٢/٧١ - ٧٢) من طريق وهب بن إبراهيم القاضي: ثنا اسرائيل بن حاتم\nالمروزي عن مقاتل بن حيان عن الاصبغ بن نُباتة عن على قال:\nلما نزلت هذه السورة على النبي ﷺ ﴿إنا أعطيناك الكوثر فصل لربك\nوانحر ...﴾ قال النبي ﷺ لجبريل:\n\"ما هذه النَّحيرة التى أمرني بها ربي ﷿؛ قال إنها ليست بنَحيرة، ولكنه\nيأمرك إذا تحرَّمت للصلاة أن ترفع يديك إذا كبرت، وإذا ركعت، وإذا رفعت رأسك\nمن الركوع! فإنها صلاتنا وصلاة الملائكة الذين في السماوات السبع. وإن\nلكل شيء زينةً، وزينة الصلاة رفع الأيدي عند كل تكبيرة\". وقال: قال النبي\nﷺ: ... فذكره.\nأورده ابن حبان في ترجمة إسرائيل بن حاتم المروزي، وقال:\n\"شيخ يروي عن مقاتل بن حيان الموضوعات، وعن غيره من الثقات الأوابد\nوالطامات، وعن ما وضعه عليه عمر بن صبح، كأنه كان يسرقها منه ... \".\nثم ساق له هذا الحديث، وقال عقبه:\n\" وهذا متن باطل، إلا ذكر رفع اليدين فيه. وهذا خبر رواه عمر بن صبح عن\nمقاتل بن حيان، وعمر بن صبح يضع الحديث، فظفر عليه إسرائيل بن حاتم،\nفحدث به عن مقاتل \".","vol":"13","page":22},{"text":"وذكره الذهبي ملخصًا في \"الميزان\"، وزاد عليه الحافظ في \"اللسان\"،\nفقال:\n\"وذكره الأزدي فقال: لا يقوم إسناد حديثه. ووهب بن إبراهيم القاضي\nذكره ابن أبي حاتم فلم يذكر فيه جرحًا. ومقاتل هو ابن حيان وأَصْبَغُ بن نُباتة ضعيف \".\nوفيما ذكره نظر من وجوه:\nالأول: أن الذي في ترجمة وهب هذا من \"الجرح والتعديل\" (٤/٢/٢٩) أنه\nقال فيه:\n\" وهو صدوق ثقة\". فلعل هذا لم يقع في نسخة الحافظ من \"الجرح\"!\nثم إن الذي فيه: (الفامي) ... نسبة إلى (فامية) ... مكان: (القاضي)، وكذا\nوقع في \"ضعفاء ابن حبان\"، فالله أعلم، فإن السمعاني وكذا ياقوت لم يورداه في\n(فامية)، وهي بلدة في واسط.\nالثاني: أنه اختلط عليه مقاتل بن حيان بمقاتل بن سليمان! فإن هذا هو\nالضعيف، أما الأول، فثقة من رجال مسلم، ومن العجيب أن الحافظ نفسه قد نبه\nعلى مثل هذا، فإنه قال في ترجمة الأول من \"التقريب\":\n\"صدوق فاضل، أخطأ الأزدي في زعمه أن وكيعًا كذّبه، وإنما كذّب الذي\nبعده\". يعني ابن سليمان.\nالثالث: اقتصاره على قوله: \"ضعيف\" في أصبغ بن نباتة! فإنه أسوأ من\nذلك، فقد قال في \"التقريب\":\n\"متروك، رمي بالرفض\".","vol":"13","page":23},{"text":"وبالجملة، فهذا الإسناد ظلمات بعضها [فوق بعض]، والمتن باطل - كما قال\nابن حبان -، وتبعه ابن الجوزي، فأورده في \"الموضوعات\" (٢/٩٨ - ٩٩)، وحكى\nبعض كلامه المتقدم وقال:\n\"حديث موضوع، وضعه من يريد مقاومة من يكره الرفع، والصحيح يكفى\".\nيعني: ما ثبت في \"الصحيحين\" - وغيرهما من سُنّيّةِ رفع اليدين - يغني عن\nهذا الحديث الموضوع. وقال قبل ذلك:\n\"وقد روى حديث في نصرة مذهبنا إلا أنه ليس بصحيح، وفى الصحيح ما\nفيه غُنْيَةٌ عن الاستعانة بالباطل، وهو ... \".\nثم ساقه من طريق الدارقطني عن ابن حبان. وأقره السيوطي في اللآلئ\"\n(٢/٢٠)، ونقل عن البيهقي أنه قال:\n\"ضعيف\".\nوالذي في الموضع المشار إليه في \"سننه\" إنما هو الإشارة إلى ضعفه.\nثم نقل عن الحافظ ابن حجر أنه قال في تخريجه:\n\"إسناده ضعيف جدًا\".\nولما سكت عليه الحاكم، تعقبه الذهبي بقوله:\n\"قلت: إسرائيل صاحب عجائب لا يعتمد عليه، وأصبغ شيعي متروك عند\nالنسائي\".\nثم إن في استثناء ابن حبان رفعَ اليدين من إبطاله لمتن الحديث نظرًا عندي،\nلأن كونَ الرفع ثابتًا من فعله ﷺ لا يستلزم ثبوت ما في الحديث من تفسير","vol":"13","page":24},{"text":"الآيتين بالرفع، كما هو واضح إن شاء الله تعالى، فلعله مطلق الرفع الذي لا علاقة\nله بالآيتين.\nثم ليُنظر هل الرفع الثابت عنده وعند ابن الجوزي يشمل الرفع مع كل تكبيرة\n- كما هو صريح هذا الحديث -، أم القصد الرفع الثابت عند الركوع والرفع منه وعند\nالقيام إلى الركعة الثالثة؛ فإن كان الأول - وهو الأصح الثابت في أحاديث أخرى -؛\nفهوإشارة منهما لترجيح الأول، وإن كان الآخر؛ ففي الاستثناء نظر؛ كما هو\nظاهر. والله أعلم.\nوالحديث - قال ابن كثير -:\n\"منكر جدًّا \".\n<span data-type=\"title\" id=toc-6033>٦٠٠٩ </span>- (يَا مَعْشَرَ النِّسَاءِ! إِذَا سَمِعْتُنَّ أَذَانَ هَذَا الْحَبَشِيِّ وَإِقَامَتِهِ؛\nفَقُلْنَ كَمَا يَقُولُ، فَإِنَّ لَكُنَّ بِكُلِّ حَرْفٍ أَلْفَ أَلْفَ دَرَجَةٍ. فَقَالَ عُمَرُ:\nهَذَا لِلنِّسَاءِ؛ فَمَا لِلرِّجَالِ؛ قَالَ: ضِعْفَانِ يَا عُمَرُ!) .\nمنكر جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٤/١٦/٣٨) من طريق\nبَكْر بن عَبْدِالْوَهَّابِ: حَدَّثَنِي عِكْرِمَةُ بن جَعْفَرٍ عَنْ عُقْبَةَ بن كَثِيرٍ عَنْ خِرَاشٍ\nعَنِ ابْنِ عَبْدِاللَّهِ عَنْ مَيْمُونَةَ:\nأَنّ رَسُولَ اللَّهِ ﷺ قَامَ بَيْنَ صَفِّ الرِّجَالِ وَالنِّسَاءِ فَقَالَ: ... فذكره. وزاد:\nثُمَّ أَقْبَلَ عَلَى النِّسَاءِ، فَقَالَ:\n\"إِنَّهُ لَيْسَ مِنِ امْرَأَةٍ أَطَاعَتْ وَأَدَتْ حَقَّ زَوْجِهَا، وَتَذْكُرُ حُسْنَهُ، وَلا تَخُونَهُ فِي\nنَفْسِهَا وَمَالِهِ؛ إِلا كَانَ بَيْنَهَا وَبَيْنَ الشُّهَدَاءِ دَرَجَةً وَاحِدَةً فِي الْجَنَّةِ، فَإِنْ كَانَ زَوْجُهَا\nمُؤْمِنًا حَسَنَ الْخُلُقِ؛ فَهِيَ زَوْجَتُهُ فِي الْجَنَّةِ، وَإِلا زَوَّجَهَا اللَّهُ مِنَ الشُّهَدَاءِ \".","vol":"13","page":25},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ ما بين ميمونة وبكر بن عبد الوهاب؛ كلهم\nلا ذكر لهم في شيء من كتب الرجال.\nوله عند الطبراني (٢٤/١١/١٥) طريق أخرى من طريق منصور بن سعد عن\nعباد بن كثير عن عبد الله الجزري عن ميمونة مختصرًا جدًّا بلفظ:\nقَامَ رَسُولُ اللَّهِ ﷺ بَيْنَ صَفِّ الرِّجَالِ وَصف النِّسَاءِ، فَقَالَ للنِّسَاءِ:\n\" إِذَا سَمِعْتُنَّ أَذَانَ هَذَا الْحَبَشِيِّ؛ فَقُلْنَ كَمَا يَقُولُ \".\nقلت وهذا إسناد ضعيف جدًا؛ عباد بن كثير - وهو البصرؤي -: قال الحافظ\nفي \"التقريب\":\n\"متروك\". وقال الهيثمي في \"المجمع\" (٤/٣٠٨) - بعد أن ساقه على السياق\nالأول -:\n\"رواه الطبراني بإسنادين: في أحدهما عبد الله الجزري عن ميمونة، وفيه\nمنصور بن سعد؛ ولم أعرفه، وفيه عباد بن كثير؛ وفيه ضعف كثير، وقد ضعفه\nجماعة، وبقية رجاله ثقات. والاسناد الآخر فيه جماعة لم أعرفهم \".\nوذكر نحوه في مكان آخر (١/٣٣٢)؛ لكنه قال في \"الجزري\":\n\"ولم أعرفه، وعباد بن كثير؛ وفيه ضعف\"!\nوقوله في الجزري مقبول؛ بخلاف قوله المتقدم في منصور بن سعد؛ فإنه\nمعروف، وهو ثقة من رجال البخاري، بصري. وقوله المتقدم في عباد بن كثير\nأقرب إلى الصواب.\nوالحديث أورده المنذري في \"الترغيب\" (١/١١٣) برواية الطبراني الأولى، وقال:\n\"وفيه نكارة\".","vol":"13","page":26},{"text":"ولقد كان من البواعث على تخريج الحديث هنا وتحرير القول فيه أنني سمعته\nفي ضحى هذا اليوم (الأربعاء ٢٢ جمادى الأولى سنة ١٤١٠) من الإذاعة\nالسعودية، فتمنيت أن تتميز عن سائر الإذاعات بأن يختار المتكلمون فيها\nالأحاديث الثابتة عن النبي ﷺ لينشروا على الأمة الثقافة الصحيحة النافعة!\n<span data-type=\"title\" id=toc-6034>٦٠١٠ </span>- (قَبَّلَ عُثْمَانَ بن مَظْعُونٍ عَلَى خَدِّهِ بَعْدَمَا مَاتَ، وَلا نعْلَمُ\nقَبَّلَ أَحَدًا غَيْرَهُ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٤/٣٤٣/٨٥٥) من طريق\nعبد الرحمن بن عثمان بن إبراهيم بن محمد بن حاطب: حدثني أبي عن أمه\nعائشة بنت قدامة بن مظعون: أَنَّ رَسُولَ اللَّهِ ﷺ ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: عبد الرحمن بن عثمان - هذا الحاطبي، قال الذهبي في \"الميزان\" -:\n\"مُقِلّ، ضعفه أبوحاتم الرازي \".\nقلت: ونص كلامه في كتاب ابنه (٢/٢/٢٦٤):\n\"ضعيف الحديث، يَهُولُني كثرةُ ما يُسْنِد! \".\nوأما ابن حبان؛ فذكره في \"الثقات\" (٨/٣٧٢) !\nوبه أعله الهيثمي؛ فقال في \"المجمع\" (٩/٣٠٢):\n\" ... وهو ضعيف\".\nوالأخرى:أبوه - عثمان بن إبراهيم الحاطبي -، قال الذهبي في \"الضعفاء\":\n\"لا يحتج به، وله مناكير \". وقال ابن أبي حاتم (٣/١/١٤٤):","vol":"13","page":27},{"text":"\"سألت أبى عنه؛ فقال: روى عنه ابنه عبد الرحمن أحاديث منكرة. قلت:\nفما حاله؛ قال: يكتب حديثه ولا يحتج به \".\nقلت: وذكره ابن حبان في \"الثقات\" (٥/١٥٤، ١٥٩) .\nوقصة التقبيل: قد رواها سفيان وغيره عن عاصم بن عبيد الله عن القاسم بن\nمحمد عن عائشة ﵂.\nأخرجه ابن أبي شيبة (٣/٣٨٥)، وابن سعد (٣/٣٩٦) .\nوعاصم هذا ضعيف؛ ولذلك كنت ضعفت الحديث في \"المشكاة\"، ثم في\n\"الإرواء\" وغيرهما، ولكني كنت قويته في \"أحكام الجنائز\" (ص ٢١)، بشاهد\nحسن نقلته عن \"مجمع الزوائد\"،وهو عنده من رواية البزار، فلما طبع \"زوائد\nالبزار\" للهيثمي المسمى بـ \"كشف الأستار\"؛ أمكننا الوقوف على إسناده فيه\n(١/٣٨٣/٨٠٩):\nحدثنا محمد بن عبد الله المخرمي ثنا يونس بن محمد: ثنا العمري عن\nعاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن أبيه قال:\n«رأيت النبي ﷺ قبل عثمان بن مظعون» . قال الهيثمي (٣/٢٠):\n\"رواه البزار، وإسناده حسن\"!\nكذا قال ﵀! وما كان يسعني قبل الوقوف على إسناده إلا الاعتماد\nعليه وعلى أمثاله؛ على القاعدة التي كنت جريت عليها في بعض كتبي - مثل\n\"صحيح الجامع\"، و\"صحيح الترغيب\" وغيرها -، والآن وقد اطلعت على إسناده؛\nفهو مخطئ في تحسين إسناده:\nأولًا: لما عرفت من ضعف عاصم.","vol":"13","page":28},{"text":"وثانيًا: لمخالفةِ العمريِّ - واسمه: عبد الله بن عمر - سفيانَ الثوريّ في إسناده،\nولا سيما وهو ضعيف أيضًا؛ لسوء حفظه، فلا يصلح الاستشهاد به - كما وهو ظاهر -؛\nولذلك فقد رجعت عن تقويته؛ فينقل من \"صحيح ابن ماجه\" وغيره.\n<span data-type=\"title\" id=toc-6035>٦٠١١ </span>- (إِنَّهُ لَيُهَوِّنُ عَلَيَّ الْمَوْتَ إِنِّي أُرِيتُكِ زَوْجَتِي فِي الْجَنَّةِ) .\nضعيف (*) .\nأخرجه أبو حنيفة في \"مسنده\" (١٣٧ - الطبعة الأولى) - ومن\nطريقه الطبراني في \"المعجم الكبير\" (٢٣/٣٩/٩٨) - عن حماد عن إبراهيم عن\nالأسود عن عائشة ... مرفوعًا.\nوأخرجه أبو يوسف في \"الآثار\" (٢١٠/٩٣٣) عن أبي حنيفة عن حماد عن\nإبراهيم ... مرفوعًا. لم يجاوز إبراهيم؛ فأعضله.\nوأبو حنيفة ﵀ معروف عند أئمة الحديث بالضعف - كما تقدم بيانه\nتحت الحديث المتقدم برقم (٤٥٨) -.\nوله طريق أخرى - لكنها أسوأ من الأولى - أخرجها ابن أبي حاتم في \"العلل\"\n(٢/٣٧٥) من طريق الْمُعَلَّى بْنِ عَبْدِالرَّحْمَنِ عَنْ عَبْدِالْحَمِيدِ بن جعفر عَنِ الزُّهْرِيِّ\nعَنْ أَبِي بَكْرِ بْنِ عَبْدِالرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ عَنْ أَبِيهِ عَنْ عَائِشَةَ، وَعَنْ\nسَعِيدِ بْنِ الْمُسَيِّبِ عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ فِي مَرَضِهِ: ... فذكره.\nوقال عن أبيه:\n\" هَذَا حَدِيثٌ مَوْضُوعٌ بِهَذَا الإِسْنَادِ، وَالْمُعَلَّى مَتْرُوكُ الْحَدِيثِ \"\nقلت: وكذبه بعضهم، انظر ترجمته تحت الحديث (٦٧٨ و١٩٩٣) .\nوله طريق ثالث بلفظ:\n_________\n(*) مال الشيخ ﵀ إلى تقويته أخيرًا. انظر \"الصحيحة\" (٢٨٦٧) . (الناشر) .","vol":"13","page":29},{"text":"\"إِنَّهُ لَيُهَوِّنُ عَلَيَّ أَنِّي رَأَيْتُ بَيَاضَ كَفِّ عَائِشَةَ فِي الْجَنَّةِ\".\nأخرجه أحمد (٦/١٣٨): ثَنَا وَكِيعٌ عَنْ إِسْمَاعِيلَ عَنْ مُصْعَبِ بْنِ إِسْحَاقَ\nابنِ طَلْحَةَ عَنْ عَائِشَةَ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف. رجاله ثقات رجال الشيخين؛ غير مصعب هذا،\nلم يرو عنه غير إسماعيل هذا - وهو ابن أبي خالد -؛ فهو في عداد المجهولين؛ فقد\nأورده ابن أبي حاتم (٤/١/٣٠٥) ولم يسمِّ جده، وقال:\n\" ... القرشي روى عن النبي ﷺ؛ مرسل. روى عنه إسماعيل بن أبي\nخالد \".\nوذكر ابن حبان نحوه، ولكنه اضطرب في طبقته؛ فمرة أورده في \"طبقة\nالتابعين\" (٥/٤١٢) من روايته عن عائشة، ومرة أورده في \"أتباع التابعين\"،\nوقال:\n\"يروي المراسيل\".\nوقد صح عنه مرسلًا: فقال ابن سعد في \"الطبقات\" (٨/٦٥): أخبرنا يزيد\nابن هارون: أخبرنا إسماعيل بن أبي خالد عن مصعب بن إسحاق بن طلحة قال:\nأُخْبِرت أن رسول الله ﷺ قال ... فذكره نحوه؛ دون لفظ: \"بياض\".\nوبالجملة؛ فالحديث ضعيف بهذا اللفظ، وإنما يصح منه أنها زوجته ﷺ في\nالجنة. ثبت ذلك عن جمع من الصحابة، فانظر \"صحيح البخاري\" رقم (٣٧٧١، ٣٧٧٢) .\n(تنبيه): هذا الحديث لم أره في \"مجمع الزوائد\"، وهو من شرطه!","vol":"13","page":30},{"text":"<span data-type=\"title\" id=toc-6036>٦٠١٢ </span>- (مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ [و﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾] دُبُرَ كُلِّ صَلاةٍ\nمَكْتُوبَةٍ لَمْ يَمْنَعْهُ مِنْ دُخُولِ الْجَنَّةِ إِلا الْمَوْتُ) .\nباطل بذكر ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ .\nأخرجه الطبراني في \"المعجم الكبير\"\n(٨/١٣٤/٧٥٣٢)، ومن طريقه الحافظ ابن حجر في \"نتائج الأفكار\" (١/١٥٢/١) .\nقال الطبراني:\nحَدَّثَنَا مُحَمَّدُ بن الْحَسَنِ بن كَيْسَانَ الْمِصِّيصِيُّ: حَدَّثَنَا الْحُسَيْنُ بن بِشْرٍ الطَّرَسُوسِيُّ.\nوثَنَا عَمْرُو بن إِسْحَاقَ بن الْعَلاءِ بن زِبْرِيقٍ الْحِمْصِيُّ: حَدَّثَنَا عَمِّي مُحَمَّدُ بن\nإِبْرَاهِيمَ.\nوثَنَا مُوسَى بن هَارُونَ [: حَدَّثَنَا هَارُونُ] بن دَاوُدَ النَّجَّارُ الطَّرَسُوسِيُّ، قَالُوا: ثَنَا\nمُحَمَّدُ بن حِمْيَرٍ: حَدَّثَنِي مُحَمَّدُ بن زِيَادٍ الأَلْهَانِيُّ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ:\nقَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره وقال:\n\"زَادَ مُحَمَّدُ بن إِبْرَاهِيمَ فِي حَدِيثِهِ: وَ﴿قُلُ هُوَ اللَّهُ أَحَدٌ﴾ \".\nقلت: ومحمد هذا هو ابن إبراهيم بن العلاء الدمشقي أبو عبد الله الزاهد؛\nأورده الذهبي في \"الميزان\"، وقال:\n\"قال الدارقطني: كذاب. وقال ابن عدى: عامة أحاديثه غير محفوظة. وقال\nابن حبان: لا تحل الرواية عنه إلا عند الاعتبار، كان يضع الحديث \". ثم قال:\n\" قلت: صدق الدارقطني ﵀، وابن ماجة فما عرفه \". يعني: إذ روى\nله في \"سننه\" وهو من شيوخه. وقال الحافظ في \"التقريب\":\n\"منكر الحديث \".","vol":"13","page":31},{"text":"قلت: فالعجب منه كيف سكت عنه في \"النتائج\"! بل أوهم أنه حديث\nحسن بهذه الزيادة! بل ذلك ما فهمه ابن علان في \"شرح الأذكار\" للنووي؛ فقال\n- عقب حديث آخر في قراءة ﴿قل هو الله أحد﴾ عشر [مرات] دبر كل صلاة\nمكتوبة، تقدم الكلام عليه برقم (٦٥٤) -:\n\"وجاء حديث قراءتها مع آية الكرسي فِي حَدِيثِ أبي أمامة الباهلي، وهو\nحديث حسن أخرجه النسائي في (الكبرى) ... \".\nوأقول: الحديث حسن؛ بل صحيح؛ دون ذكر ﴿قل هو الله أحد﴾، كما في\nرواية الطبراني من الطريق الأولى والثالثة، وبهذا أخرجه أيضًا في \"الدعاء\"\n(٢/١١٠٤/٦٧٥)، لكن وقع فيه: حدثنا موسى بن هارون (: ثنا هارون) بن داود\nالنجار الطرسوسي ... إلى آخره، ولم يذكر المعلق عليه من أين أخذ هذه الزيادة\nالتي بين الهلالين، وهي زيادة صحيحة استدركتها من \"المعجم الأوسط \" للطبراني\n(٢/٢٠٩/٢/٨٢٣٤ - بترقيمي) .\nوكذلك أخرجه الدارقطني في \"الأفراد\" - كما رواه ابن الجوزي في \"الموضوعات\"\n(١/٢٤٤) -، ومن طريقه السيوطي في \"اللآلي\" (١/٢٣٠) من طريق عبد الله بن\nسليمان [بن] (*) الأشعث: قال حدثنا هارون بن زياد (كذا!) النجار، وعلي بن\nصدقة الانصاري، قالا: حدثنا محمد بن حمير ... به؛ دون الزيادة.\nوكذلك أخرجه النسائي في \"اليوم والليلة\" (١٠٠)، وابن السني أيضًا من\nطرق أخرى عن محمد بن حمير ... به. وتقدم تخريجه في \"الصحيحة\" (٩٧٢) .\nفاتفاق كل هذه الطرق على رواية الحديث دون الزيادة، وتفرد ذاك الكذاب\nبها دونهم لأكبر دليل على نكارتها وبطلانها. يضاف إلى ذلك عدم ورودها في\n_________\n(*) في أصل الشيخ رحمه الله تعالى دونها؛ والتصحيح من \"الموضوعات\" و\"الآلي\".","vol":"13","page":32},{"text":"الشواهد التي ذكرها السيوطي في \"اللآلي\" - وإن كانت لا تخلو من ضعف -.\nفالعجب أيضًا من الحافظ الهيثمي؛ فإنه ذكر الحديث في \"المجمع\" (١٠/١٠٢)\nبهذه الزيادة، وقال:\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\" بأسانيد، وأحدها جيد \"!\nفلم يفرق بين روايته الصحيحة، والرواية الباطلة! وهو في ذلك تابع للمنذري\nفي \"الترغيب\" (٢/٢٦١)، وتبعهما في ذلك جمع؛ منهم: الشوكاني في \"تحفة\nالذاكرين\" (ص ١١٧)، وصاحبنا المعلق على \"المعجم الكبير\"، والدكتور فاروق في\nتعليقه على \"عمل النسائي\"، وأخونا الشيخ الفاضل مقبل بن هادي الوادعي في\nتعليقه على \"تفسير ابن كثير\" (١/٥٤٦ - الكويت)، فضلًا عن ذاك الجاهل في ما\nأسماه \"صحيح صفة الصلاة ... \"! فإنه ذكر فيه (ص ٢٣٣) أنه يُسنُّ قراءة ﴿قل\nهو الله أحد﴾ مع المعوذتين، ثم نقل نحوه عن \"مجموع النووي\" (٣/٤٨٦) ولم\nيذكر الحديث!\nوفي الحديث علة أخرى، وهي جهالة عمرو بن إسحاق بن العلاء بن زبريق\nالحمصي شيخ الطبراني؛ فإني لم أجد له ترجمة، وهو على شرط ابن عساكر في\n\"تاريخ دمشق\"، فلم يترجمه! والله أعلم.\n<span data-type=\"title\" id=toc-6037>٦٠١٣ </span>- (لا يَنْتَطِحُ فيها عَنْزانِ) .\nموضوع.\nأخرجه القضاعي في\"مسند الشهاب\" (٢/٤٦/٨٥٦)، وكذا ابن عدي\n(٦/٢١٥٦)، ومن طريقه ابن الجوزي في \"العلل\" (١/١٧٥)، وابن عساكر في \"تاريخ\nدمشق\" (١٤/٧٦٨ - المدينة) من طريق محمد بن إبراهيم بن العلاء الشامي:\nحدثنا محمد بن الحجاج اللَّخمي أبو إبراهيم الواسطي عن مجالد بن سعيد\nعن الشعبي عَنْ اِبْنِ عَبَّاسٍ قال:","vol":"13","page":33},{"text":"هجت امرأة من بني خطمة النبي ﷺ بهجاء لها، قال: فبلغ ذلك النبيَّ\nﷺ، فاشتد عليه ذلك، وقال: «من لي بها؛»، فقال رجل من قومها: أنا يا\nرسول الله! وكانت تمّارة؛ تبيع التمر، قال: فأتاها، فقال لها: عندك تمر؛ فقالت:\nنعم. فأرته تمرًا، فقال أردتُ أجود من هذا. قال: فدخلت لتريه. قال: فدخل\nخلفها ونظر يمينًا وشمالًا، فلم ير إلا خِوانًا، فعلا به رأسها حتى دمغها به، قال:\nثم أتى النبيَّ ﷺ فقال: يا رسول الله! قد كفيتُكَها. قال: فقال النبي ﷺ:\n«إنه لا ينتطح فيها عنزان»، فأرسلها مثلًا.\nوقال ابن عدي - وتبعه ابن الجوزي -:\n\"هذا مما يتهم بوضعه محمد بن الحجاج \".\nقلت: وهو كذاب خبيث؛ كما قال ابن معين، وهو واضع حديث الهريسة،\nوقد تقدم (٦٩٠)، وقبله حديث آخر له موضوع.\nوالراوي عنه محمد بن إبراهيم الشامي؛ كذاب أيضًا؛ كما تقدم بيانه في\nالحديث الذي قبله؛ ولكنه قد توبع: أخرجه الخطيب في \"التاريخ\" (١٣/٩٩) من\nطريق مسلم بن عيسى - جار أبي مسلم المُسْتَمْلي -: حدثنا محمد بن الحجاج\nاللخمي ... به.\nذكره في ترجمة ابن عيسى هذا، ولم يزد فيها على أن ساق له هذا الحديث،\nفهومجهول العين. والله أعلم.\nوالحديث؛ علقه ابن سعد في \"الطبقات\" (٢/٢٧ - ٢٨) بأتمِّ مما هنا، والظاهر\nأنه مما تلقاه عن شيخه الواقدي، وقد وصله القضاعي (٢/٤٨/٨٥٨) من طريقه\nبسند آخر نحوه.","vol":"13","page":34},{"text":"لكن الواقدي متهم بالكذب؛ فلا يعتدُّ به.\nوأورد منه الشيخ العجلوني في \"كشف الخفاء\" (٢/٣٧٥/٣١٣٧) حديث\nالترجمة فقط من رواية ابن عدي، وسكت عنه؛ فأساء!\n<span data-type=\"title\" id=toc-6038>٦٠١٤ </span>- (يُجْمَعُ النَّاسُ فِي صَعِيدٍ وَاحِدٍ، يَنْفُذُهُمُ الْبَصَرُ، وَيُسْمِعُهُمُ\nالدَّاعِي، ثم ينادي: سيعلم الجمع لِمَنِ العِزُّ والكرمُ! (ثلاث\nمرات)، ثم يقول: أين الذين كانت ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ\nيَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا﴾ الآية؟ ثم ينادي: سيعلم أهل الجمع لمن\nالعز والكرم! ثم يقول: أين الذين كانت ﴿لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ\nذِكْرِ اللَّهِ﴾؟ (ثلاث مرات)، ثم يقول: أين الحمادون الذين كانوا\nيحمدون الله؟) .\nضعيف. أخرجه الحاكم (٢/٣٩٩)، وأبو نعيم في \"الحلية\" (٢/٩) من طريق\nأبي الأحوص عن أبي إسحاق عن عبد الله بن عطاء عن عقبة بن عامر قال:\nكنا نتناوب الرَّعْيَةَ، فلما كان نوبتي؛ سرحتُ إبلي، فجثت رسول الله ﷺ\nوهو يخطب، فسمعته يقول: ... فذكره. وقال الحاكم:\n\"صحيح، وله طرق عن أبي إسحاق\". ووافقه الذهبي!\nوأقول: له علل:\nالأ ولى: اختلاط أبي إسحاق- وهو: السبيعي-.\nالثانية: جهالة عبد الله بن عطاء؛ فقد فرَّق الذهبي في \"الكاشف\" بينه وبين\nعبد الله بن عطاء الطائفي؛ خلافًا للحافظ في \"التهذيب\" و\"التقريب\"؛ فجعلهما\nواحدًا، وقال:","vol":"13","page":35},{"text":"\"صدوق؛ يخطئ ويدلس \".\nوالظاهر ما صنعه الذهبي، وسبقه ابن أبي حاتم، ومن قبله البخاريُّ. وخالفهما\nابن حبان؛ فإنه لما أورده في اتباع التابعين من \"ثقاته\" (٧/٤١) ونسبَه مكيًا؛ قال:\n\"وهو الذي يروي عن عقبة بن عامر؛ ولم يره\".\nوذكره في التابعين أيضًا (٥/٣٣) مؤكذًا أنه لم يَرَ عقبة.\nوسواء كان هذا أو ذاك؛ فهو منقطع. وهو:\nالعلة الثالثة: قال البخاري في ترجمة عبد الله بن عطاء هذا (٣/١/١٦٥):\n\" أحمد بن سليمان: حدثنا أبو داود عن شعبة قال: سألت أبا إسحاق عن\nعبد الله بن عطاء؛ الذي روى عن عقبة قال: كنا نتناوب رعية الابل؛ قال: شيخ\nمن أهل الطائف. قال شعبة: فلقيت عبد الله،فقلت: سمعته من عقبة؛ فقال: لا؛\nحدثنيه سعد بن إبراهيم. فلقيت سعدًا، فسألته؛ فقال: حدثني زياد بن مخراق.\nفلقيت زياد بن مخراق، فسألته؛ فقال: حدثني رجل عن شهر بن حوشب \".\nوأبو داود هذا هو الطيالسي - كما في \"الميزان\" -، وليس هو في \"مسنده\" المطبوع،\nقال الذهبي:\n\"وقد رواه نصر بن حماد عن شعبة \".\nقلت: فقد صح عن عبد الله بن عطاء أن بينه وبين عقبة أربعةَ أشخاص، فهو\nمعضل، ومنتهاه إلى شهر بن حوشب؛ وهو ضعيف.\nوقد رواه عنه بعض الضعفاء عن صحابي آخر: فقال هنّاد في \"الزهد\"\n(١/١٣٤/١٧٦): حدثنا أبو معاوية عن عبد الرحمن بن إسحاق عن شهر بن\nحوشب عن أسماء بنت يزيد قالت: قال رسول الله ﷺ:","vol":"13","page":36},{"text":"«يجمع الله الناس يوم القيامة في صعيد واحد، يُسمعهم الداعي، وينفذهم\nالبصر، قال: فيقوم منادٍ فينادي: أين الذين كانوا يحمدون الله ﵎ في\nالسَّرَّاء والضراء؛ قال: فيقومون وهم قليل، فيدخلون الجنة بغير حساب، ثم يعود\nفينادي ...» الحديث نحوه وأتم منه.\nوعبد الرحمن بن إسحاق؛ وهو أبو شيبة الواسطي؛ وهو ضعيف باتفاق العلماء.\nوهذا الحديث عزاه الحافظ في \"المطالب العالية\" (٤/٣٧٣) لإسحاق وأبي\nيعلى - يعني: في \"مسنده الكبير\" -، وعزوه لإسحاق - وهو: ابن راهويه - صحيح؛\nخلافًا لما قد يوهمه تعليق الشيخ الأعظمي على \"المطالب\". وتبعه المعلق على\n\"الزهد\"؛ فقد عزاه الحاكم أيضًا لإسحاق، وعزاه السيوطي في \"الدر المنثور\" (٥/٥٢)\nلمحمد بن نصر أيضًا في \"الصلاة\"، وابن أبي حاتم، وابن مردويه، والبيهقي في\n\"شعب الإيمان\".\nثم عزا حديث عقبة لابن مردويه أيضًا، والبيهقي في \"الشعب\"، وكذا في\n\"شرح الإحياء\" (١٠/٤٧٢) للزبيدي، لكنه عزا حديث أسماء لابن ماجه أيضًا!\nولعله سبق قلم منه؛ فإنه ليس عنده، ولا عزاه إليه غيره، ولا هو في \"تحفة\nالأشراف\" للمزي.\nثم إن المعلق على \"الزهد\" أوهم وهمًا آخر، فقال:\n\"أورده الرازي عن حذيفة مرفوعًا، وذكر الشطر الأول، وقال: قال أبي: لا\nيرفع هذا الحديث إلا عبد الله المختار، والموقوف أصح. (علل الحديث ٢/٢١٧) \".\nقلت: حديث حذيفة غير هذا الحديث، وهو في الشفاعة، وقوله تعالى:\n﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودً﴾ . أخرجه جمع موقوفًا؛ منهم الحاكم\nوصححه، ووافقه الذهبي. وانظر \" تفسير ابن كثير\" (٣/٥٥) .","vol":"13","page":37},{"text":"<span data-type=\"title\" id=toc-6039>٦٠١٥ </span>- (كَانَ رَجُلٌ يُصَلِّي، فَلَمَّا سَجَدَ، أَتَاهُ رَجُلٌ، فَوَطِئَ عَلَى\nرَقَبَتِهِ، فَقَالَ الَّذِي تَحْتَهُ: وَاللَّهِ لا يُغْفَرُ لَهُ أَبَدًا، فَقَالَ اللَّهُ ﷿:\nتَأَلَّى عَلَيَّ عَبْدِي أَنْ لا أَغْفِرَ لِعَبْدِي، فَإِنِّي قَدْ غَفَرْتُ لَهُ) .\nمنكر بذكر (الصلاة والسجود) .\nأخرجه الطبراني \"في المعجم الكبير\" (رقم ١٠٠٨٦) من طريق الأزرق بن علي: حَدَّثَنَا حَسَّانُ بن إِبْرَاهِيمَ: حَدَّثَنَا يُوسُفُ بن\nأَبِي إِسْحَاقَ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي الأَحْوَصِ عَنْ عَبْدِاللَّهِ ... مرفوعًا.\nقلت: وهذا إسناد رجاله رجال الشيخين؛ غير الأزرق بن علي، فإنه من\nرجال البخاري في \"الأدب المفرد\"؛ وهو صدوق يغرب؛ كما في \"التقريب\".\nوأبو إسحاق - وهو: عمرو بن عبد الله السَّبيعي، وهو - مدلس مختلط؛ فأخشى\nأن يكون هذا من تدليساته أو تخاليطه؛ لما يأتي.\nوالحديث؛ قال الهيثمي في \"مجمع الزوائد\" (١٠/١٩٤):\n\"رواه الطبراني بإسنادين، ورجال أحدهما رجال (الصحيح) \"!\nكذا قال! فإن كان يعني به هذا الإسناد؛ فقد علمت أن الأزرق بن علي إنما\nروى له البخاري خارج \"الصحيح\" - مع اختلاط وتدليس السبيعي _.\nوإن كان يعني به الإسنادَ الآخر؛ فإني لم أره. والله أعلم.\nوالحديث قد صح من طرق أخرى؛ دون الشطر الأول منه.\nرواه مسلم وغيره من حديث جندب بن عبد الله. وإسناد غير مسلم أصح من\nإسناده؛ كما هو مبين في \"الصحيحة\" (١٦٨٥) .","vol":"13","page":38},{"text":"<span data-type=\"title\" id=toc-6040>٦٠١٦ </span>- (مَنْ طافَ بهذا البيتِ أُسْبوعًا، وصلَّى حَلْفَ المَقَامِ\nركْعتين، وشَرِبَ من ماءِ زمزم، غُفِرَتْ له ذُنوبُه بالغةً ما بَلَغَتْ) .\nضعيف.\nأخرجه الواحدي في \"تفسيره\"، والجندي في \"فضائل مكة\" من\nحديث أبي معشر المدني عن محمد بن المنكدر عن جابر ... به مرفوعًا.\nكذا في \"المقاصد الحسنة\" للحافظ السخاوي (٤١٧/١١٤٤)، وقال عقبه:\n\"وكذا أخرجه الديلمي في \"مسنده\" بلفظ:\n\"من طاف بالبيت أسبوعًا، ثم أتى مقام إبراهيم فركع عنده ركعتين، ثم أتى\nزمزم فشرب من مائها؛ أخرجه الله من ذنوبه كيوم ولدته أمه \".وقال:\n\"ولا يصح باللفظين، وقد ولع به العامة كثيرًا، لا سيما بمكة، بحيث كتب\nعلى بعض جدرها الملامس لزمزم، وتعلقوا في ثبوته بِمَنام وشُبهة مما لا نثبت\nالأحاديث النبوة بمثله! مع العلم بسعة فضل الله، والترجي لما هو أعلى وأغلى.\nوكذا من المشهور بين الطائفتين حديث:\n\"من طاف أسبوعًا في المطر؛ غفر له ما سلف من ذنوبه \".\nويحرصون لذلك على الطواف في المطر \".\nوهكذا ذكرهما الزبيدي في \"شرح الإحياء\" (٤/٣٥٩)، وقال:\n\"حديث غريب\".\nوأورده الشوكاني في \"الفوائد المجموعة\" (١٠٦/٢٩٨) بالفظ الأول، وقال:\n\"ذكره ابن طاهر في (تذكرة الموضوعات) \".","vol":"13","page":39},{"text":"ومن الغرائب قول الزرقاني في \"مختصر المقاصد\" في اللفظ الأخير:\n\"وارد بمعناه\"!\nمع أن قول السخاوي المتقدم فيه يشعر بأنه لا أصل له إلا بين الطائفين من\nالعامة! ويؤيده قول الفتني في \"التذكرة\" (ص ٧٢) عقبه:\n\"قال الصغاني: لا أصل له \".\nومن هذا التخريج يتبين لك الفرق بين هذا اللفظ الأخير، وحديث الترجمة،\nفالأول لا أصل له، وأما حديث الترجمة؛ فله أصل؛ لكن بسند ضعيف - كما\nتقدم -، ومنه تعلم أن قول مؤلف \"النخبة البهية في الأحاديث المكذوبة على خير\nالبرية\" (ص١٢١/٣٦٢ - بتحقيق زهير الشاويش):\n\"لا أصل له \"!\nأقول: فهذا خطأ مخالف لاصطلاح العلماء؛ فإنه يوهم أنه لا إسناد له، وقد\nعرفت أن الواقع خلافه. ولم يتنبّه لهذا محققه الشاويش حيث علق عليه بقوله:\n\"في \"مختصر المقاصد\" (١٠٤٧)، وفي \"صحيح الجامع الصغير\" بترقيم\nالطبعة الأولى (٦٢٥٦)، وفي الطبعة الجديدة هو برقم (٦٣٧٩ - ٦٣٨٠) \".\nقلت: وفي هذا التعليق أخطاء عجيبة بعضها فاحش جدًا، وإليك البيان:\nالأول: أن صاحب \"المختصر\" قال في الحديث:\n\"لا يصح\"! خلافًا لقول مؤلف \"النخبة\":\n\"لا أصل له \"!\nالثاني أن قوله: \"وفي \"صحيح الجامع ... \" إلخ؛ صريح بأن هذا الحديث","vol":"13","page":40},{"text":"الذي هو في \"المختصر\" وفي \"النخبة\" هو أيضًا في \"صحيح الجامع \"! وهو كذب\nيخالف الواقع؛ لأن الحديث فيه بالرقمين المذكورين بلفظ:\n\" ... ركعتين؛ كان كعتق رقبة\". ليس فيه:\n\"وشرب من ماء زمزم ... \" إلخ.\nثم هو من حديث ابن عمر، وإسناده صحيح، فأين هذا من حديث جابر متنًا\nوإسنادًا؟!\nفليتأمل القارئ الكريم مبلغ الضرر الذي يلحق الحديث النبوي بسبب مثل\nهذا التعليق ممن لا علم عنده!\nالثالث: وإن مما يلفت النظر أنه ذكر رقمًا واحدًا للطبعة الأولى من \"الجامع \"،\nورقمين للطبعة الأخرى منه، مع أنه لا فرق بينهما في هذا الموضع، فالصواب\nهكذا (٦٢٥٥ - ٦٢٥٦)، وإن مما لا شك فيه أن سبب هذا الخطأ إنما هو العجلة في\nالنقل المنافي للتحقيق، وليس كذلك الأمر في الخطأين اللذين قبله، فسببه الجهل\nبهذا العلم والتعدي عليه! والله المستعان.\nوهذا يذكرني بخطأ أفحش لهذا المعلق الفاضل؛ وهو أنه ألحق بالحديث\nالصحيح المذكور في \"صحيح الجامع \" (رقم ١٠٠٤/ الطبعة الجديدة) جملة:\n\"وكل نعيم لا محالة زائل \".\nوعلق عليها بأنه استدركها من \"ديوان لبيد\"! فكذب على رسول الله ﷺ ثم\nعلى كل المؤلفين، ومنهم أنا؛ مؤلف \"الصحيح \"؛ اعتمادًا منه على \"الديوان \"، وله\nمن مثل هذه التعليقات والاعتداءات التي جعلتني أقطع العلاقات الأخوية\nوالعلمية التي كانت بيننا سنين طويلة.","vol":"13","page":41},{"text":"<span data-type=\"title\" id=toc-6041>٦٠١٧ </span>- (لا تَطْغَوا على أهل الصُّوفِ والخِرَقِ؛ فإن أخلاقَهم\nأخلاقُ الأنبياءِ، ولِباسَهم لباسُ الأنبياءِ) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/١٥٦) من طريق أبي\nعبد الرحمن السلمي بسنده عن أبي بكر الهذلي عن أبي إسحاق عن مكحول\nعن أنس ... رفعه.\nوهكذا أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (١٤٣/٦٨٦ - بترقيمي)\nوبيَّض له، ولم يتكلم عليه بشيء!\nوأبو بكر الهذلي؛ متروك، واتهمه يحيى بالكذب.\nوأبو عبد الرحمن السلمي؛ كان يضع الأحاديث للصوفية؛ كما تقدم مرارًا.","vol":"13","page":42},{"text":"<span data-type=\"title\" id=toc-6042>٦٠١٨ </span>- (أَمَرَ رَجُلًا صَلَّى إِلَى رَجُلٍ أَنْ يُعِيدَ الصَّلَاةَ) .\nضعيف.\nأخرجه البزار في \"مسنده \" (٢/٢٥٣/٦٦١) من طريق إسماعيل بن\nصَبيح قال: نا إسرائيل عن عبد الأعلى الثعلبي عن محمد بن علي عن علي:\nأنَّ رَسُولَ اللَّهِ ﷺ رَأَى رَجُلًا يُصَلِّي إِلَى رَجُلٍ، فَأَمَرَهُ أَنْ يُعِيدَ الصَّلَاةَ، قَالَ:\nيَا رَسُولَ اللَّهِ! إِنِّي قَدْ [أَتْمَمْتُ الصَّلَاةَ. فَقَالَ: «إِنَّكَ] صَلَّيْتَ وَأَنْتَ تَنْظُرُ إِلَيْهِ» (١) .\nوقال البزار:\n\"وهذا الكلام لا نحفظه عن النبي ﷺ إلا بهذا الإسناد، فكأن معناه أن\nالرجل كان مستقبلًا المصليَ بوجهه، فلم يتنحَّ عن حيال وجهه فيصلي \".\n_________\n(١) الأصل: \"إلي\". ويظهر أنه خطأ قديم؛ فإنه كذلك وقع في \"المجمع\"، والتصحيح - مع الزيادة - من \"المراسيل\".","vol":"13","page":42},{"text":"قلت: وهو إسناد ضعيف؛ علته عبد الأعلى هذا - وهو ابن عامر الثعلبي -،\nقال الذهبي في \"الكاشف \":\n\"ليِّن، ضعفه أحمد \". زاد في \"الميزان \":\n\"وأبو زرعة، وقال أحمد: روايته عن ابن الحنفية شبه الريح. كأنه لم\nيصححها، وضعفها أيضًا سفيان الثوري \".\nقلت: ومع ضعفه؛ فقد اضطرب في إسناده، فرواه إسماعيل عن إسرائيل\nعنه هكذا مسندًا. وخالفه غيره؛ فقال أبو داود في \"المراسيل\" (٣٠): حدثنا\nمحمد بن كثير؛ أخبرنا إسرائيل ... به؛ إلا أنه لم يقل: \"عن علي\"؛ فأرسله.\nوهكذا رواه الدارقطني في \"سننه \" (٨٥/٢/ ١) من طريق أبي داود.\nوقد ذكره في \"العلل \" (٤/١٢٣/٤٦٣) معلقًا من حديث محمد ابن الحنفية\nعن علي مرفوعًا؛ بحديث الترجمة، وقال:\n\"قاله وكيع وإسماعيل بن صبيح عن إسرائيل. وخالفهما عبيد الله بن موسى\nوعلي بن الجعد؛ فروياه عن إسرائيل عن عبد الأعلى عن ابن الحنفية مرسلًا.\nوعبد الأعلى؛ مضطرب الحديث، والمرسل أشبه بالصواب \".\nوقال الهيثمي في \"مجمع الزوائد\" (٦٢/٢)؛\n\"رواه البزار، وفيه عبد الأعلى الثعلبي، وهو ضعيف \".\n<span data-type=\"title\" id=toc-6043>٦٠١٩ </span>- (يَا مَعْشَرَ قُرَيْشٍ! إِنَّكُمْ تُحِبُّونَ الْمَاشِيَةَ، فَأَقِلُّوا مِنْهَا؛\nفَإِنَّكُمْ بِأَقَلِّ الأَرْضِ مَطَرًا، وَاحْتَرِثُوا؛ فَإِنَّ الْحَرْثَ مُبَارَكٌ، وَأَكْثِرُوا فِيهِ\nمِنَ الْجَمَاجِمِ) .\nضعيف.\nأخرجه أبو داود في \"المراسيل\" (٥٤٠)، ومن طريقه البيهقي في","vol":"13","page":43},{"text":"\"السنن \" (٦/١٣٨)، وابن جرير أيضًا - كما في \"كنز العمال \" (٤/١٢٩) - من\nطريق ابْن أَبِي فُدَيْكٍ عَنْ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ:\nقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، فَقَالَ: ... فذكره.\nوتابعه عبد العزيز بن محمد الدراوردي قال: أخبرني الهيثم بن محمد بن\nحفص عن أبيه عن عمربن علي بن حسين:\nأن رَسُولَ اللَّهِ ﷺ أمر بتلك الجماجم أن تجعل في الزرع من أجل العين.\nأخرجه أبو داود (٥٤١)، وابن جرير أيضًا، والبزار في \"مسنده \" (٢/٦٦٧ -\nبيروت) والبيهقي، وقال:\n\"هذا منقطع \".\nيعني أنه معضل؛ لأن عمر بن علي بن حسين من أتباع التابعين؛ كما في\n\"ثقات ابن حبان \" (٧/ ١٨٠) وغيره، وقال: \" يخطئ \".\nقلت: وإسناده عندي مضطرب؛ فإن البزار ليس عنده: \"عن أبيه \"؛ بل إنه\nجعل هذه الزيادة - \"عن أبيه \" - ... بعد قوله: \"عن عمر بن علي \"، فصار الحديث\nعنده من مرسل علي بن حسين، لكنه قال عقب الحديث:\n\"لا نحفظه عن النبي ﷺ من وجه متصل إلا بهذه الرواية عن علي رضي\nالله عنه \".\nوهذا يعني أن عمر هذا هو ابن علي بن أبي طالب، وأن أباه علي بن أبي\nطالب، ولذلك جعله متصلًا ... وهو وهم منه! فإنه عمر بن علي بن حسين؛ كما\nوقع في سند الحديث عند جميعهم إلا البزار.","vol":"13","page":44},{"text":"ونحو هذا الوهم قول المعلق على الطريق الأولى من \"المراسيل \":\n\"وعلي بن عمر هو علي بن عمر بن الحسين بن علي بن أبي طالب الهاشمي \".\nفالظاهر أنه سقط من قلمه: (ابن علي) بين: (عمر) و: (ابن الحسين)، وإلا؛\nصار الحديث مسندًا؛ لأن (الحسين بن علي بن أبي طالب)؛ صحابي كما هو معلوم.\nومن الاضطراب المشار إليه أنه وقع عند أبي داود: \"القاسم بن محمد بن\nحفص \" ... مكان: \"الهيثم بن محمد ... \"! وليس ذلك خطأ مطبعيًا؛ فقد ترجم\nفي \"التهذيب\" للقاسم بن محمد هذا وأبيه، وأشار أن لهما هذا الحديث في\n\"مراسيل أبي داود\". وقال في كل منهما في \"التقريب \":\n\" مجهول \".\nومن الغريب قول ابن جرير عقب الطريق الأولى:\n\"هذا خبر عندنا صحيحٌ سندُه؛ إن كان عمر بن علي هذا هو عمر بن علي بن\nأبي طالب، ولم يكن: عمر بن علي بن الحسين بن علي بن أبي طالب؛ فإني\nأظنه عمر بن علي بن الحسين، وذلك أنه قد روي عنه بعضه مرسلًا \".\nقلت: يشير إلى طريق الهيثم هذه.\nوالهيثم هذا مجهول أيضًا؛ كما قال ابن أبي حاتم عن أبيه. وقال ابن حبان\nفي \"الضعفاء\" (٣/٩٢):\n\"منكر الحديث على قلته، لا يجوز الاحتجاج به؛ لما فيه من الجهالة، والخروج\nعن حد العدالة إذا وافق الثقات، فكيف إذا انفرد بأوابد طامات \".\nولهذا قال الهيثمي في \"مجمع الزوائد\" (٥/١٠٩):","vol":"13","page":45},{"text":"\"رواه البزار، وفيه الهيثم بن محمد بن حفص؛ وهو ضعيف، ويعقوب بن\nمحمد الزهري؛ ضعيف أيضًا \".\nقلت: هو متابع عند سائر مخرجيه من غير واحد؛ فالعلة من الهيثم وأبيه.\n<span data-type=\"title\" id=toc-6044>٦٠٢٠ </span>- (يَا مَعْشَرَ النِّسَاءِ! اتَّقِيْنَ اللهَ، والتمِسوا مَرْضاةَ أزواجِكُنًّ؛\nفإن الْمَرْأَةَ لَوْ تَعْلَمُ ما حَقُّ زوجِها، لم تزلْ قائمةً مَا حَضَرَ غَدَاؤُهُ وَعَشَاؤُهُ) .\nموضوع.\nأخرجه البزار في مسنده المعروف بـ \"البحر الزخار\" (٢/ ٢٩٠ - ٢٩١)\nومن طريقه أبو نعيم في \"أخبار أصبهان\" (٢/٤٧) من طريق الحكم بن يعلى بن\nعطاء المحاربي قال: نا عبد الغفار بن القاسم عن عمرو بن مرة عن عبد الله بن\nسلمة عن علي عن رسول اللَّهِ ﷺ قال: ... فذكره. وقال البزار:\n\"لا يروى عن علي إلا بهذا الإسناد\".\nقلت: وهو موضوع؛ آفته عبد الغفار هذا، قال علي بن المديني وأبو داود:\n\"كان يضع الحديث\".\nوالحكم: متروك، وبه أعله الهيثمي في \"المجمع\" (٤/٣٠٩)، ثم الحافظ ابن\nحجر في \"زوائد مسند البزار\" (ص ١٥٤) ! فقصَّرا؛ لأن شيخه عبد الغفار شر منه\n- كماسبق -.\nوللشطر الثاني منه شاهد من حديث معاذ مرفوعًا بلفظ:\n\"لَوْ تَعْلَمُ الْمَرْأَةُ حَقَّ الزَّوْجِ مَا قَعَدَتْ مَا حَضَرَ غَدَاؤُهُ وَعَشَاؤُهُ حَتَّى يَفْرُغَ مِنْهُ \".\nأخرجه البزار (٢/ ١٨٠/ ١٤٧١ - كشف الأستار)، والطبراني في \"المعجم\nالكبير\" (٢٠/١٦٠/٣٣٣) من طريق فضيل بن سليمان النُّمَيري: ثنا موسى بن","vol":"13","page":46},{"text":"عُقْبَةَ عَنْ عُبَيْدِ بن سُلَيْمَانَ الأَغَرِّ عَنْ أَبِيهِ عَنْ مُعَاذِ بن جَبَلٍ ... به. قال الهيثمي:\n\"رواه البزار والطبراني، وفيه عبيد (الأصل: عبيدة) بن سليمان الأغر؛ ولم\nأعرفه، ولا أعرف لأبيه من معاذ سماعًا، وبقية رجاله ثقات \".\nوتعقبه الحافظ في \"زوائده \" بقوله:\n\"قلت: بل عبيد معروف، والإسناد حسن \"!\nكذا قال! وفيه عندي نظر من وجهين:\nالأول: أن الفضيل بن سليمان النميري - وإن كان من رجال الشيخين؛ فقد -\nضعفه جمهور الأئمة، ولم يوثقه غير ابن حبان (٧/٣١٦ -٣١٧) ! فشذ؛ ولذلك\nأورده الذهبي في \"الضعفاء \" وقال (٥١٥/٤٩٥٨):\n\"فيه لين. قال أبو حاتم وغيره: ليس بالقوي. وقال أبو زرعة: لين. وقال ابن\nمعين: ليس بثقة\".\nوذكر مثله في \"الكاشف \". وقال الحافظ نفسه في \"التقريب \":\n\"صدوق، له خطأ كثير\".\nقلت: فمثله لا يحتج به؛ وإنما يستشهد به، وقد قال الحافظ في \"مقدمة فتح\nالباري \" (ص ٤٣٥):\n\"ليس له في \"البخاري\" سوى أحاديث؛ توبع عليها\".\nثم ذكرها، مع بيان من تابعه عليها.\nوالوجه الآخر: أن المعروف إنما هو (عبيد بن سلمان الأغر)؛ كذلك هو في\n\"التهذيب \" وغيره، فإن كان هو هذا؛ فيكون قوله في هذا الإسناد: \" ... سليمان ... \"؛\nمن أوهام النميري. والله أعلم.","vol":"13","page":47},{"text":"<span data-type=\"title\" id=toc-6045>٦٠٢١ </span>- (يَا عَلِيُّ! أُوصِيكَ بِالْعَرَبِ خَيْرًا) .\nضعيف.\nأخرجه البزار في \"مسنده \" (٢/٣١٥/٢٨٣٢) من طريق حسين بن\nالحسن، والطبراني في \" المعجم الكبير\" (٤/٨ - ٩)، وابن عدي في \"الكامل \"\n(٦/٢٠٦٦)؛ كلاهما من طريق يَحْيَى الْحِمَّانِيّ قالا: ثَنَا قَيْسُ بن الرَّبِيعِ - زاد\nحسين: وعمرو بن أَبِي الْمِقْدَامِ -؛ كلاهما عَنْ أَبِي الْمِقْدَامِ عَنْ حَبَّةَ - يعني: ابن\nجوين - قال: سمعت عليًا يقول:\nأسندتُ النبيَّ ﷺ إلى صدري، فقال لي: ... فذكره. وقال البزار:\n\"لا يروى عن علي إلا بهذا الإسناد، وأبو المقدام هذا اسمه ثابت الحداد\".\nقلت: قال الحافظ في \"التقريب \":\n\"صدوق يهم \". ووثقه الذهبي في \"الكاشف \" و\"الميزان \".\nلكن حبة بن جوين ضعفه الجمهور، وأورده الذهبي في \"الضعفاء\"، وقال:\n\"قال السعدي: غير ثقة\".\nقلت: فهو علة الحديث. والله أعلم.","vol":"13","page":48},{"text":"<span data-type=\"title\" id=toc-6046>٦٠٢٢ </span>- (لَا يَتَقَدَّمُ الصَّفَّ الأَوَّلَ أَعْرَابِيٌّ، وَلَا أَعْجَمِيٌّ، وَلَا غُلَامٌ لَمْ يَحْتَلِمْ) .\nمنكر.\nأخرجه الدارقطني في \"سننه \" (١/ ٢٨١)، ومن طريقه ابن الجوزي في\n\"العلل المتناهية\" (١/٤٢٨) عن مُحَمَّد بْن غَالِبٍ: ثَنَا الْعَبَّاسُ بْنُ سُلَيْمٍ: ثَنَا عُبَيْدُ اللَّهِ\nابْنُ سَعِيدٍ عَنِ اللَّيْثِ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:","vol":"13","page":48},{"text":"الأولى: الليث - وهو ابن أبي سُليم؛ وهو - ضعيف مختلط.\nالثانية: عبيد الله بن سعيد. أعله ابن الجوزي به؛ فقال:\n\"مجهول \".\nوأقول: لعله ظنَّ أنه عبيد الله بن سعيد الثقفي؛ الذي روى عن المغيرة بن\nشعبة، وعنه ابنه محمد؛ قال ابن أبي حاتم عن أبيه:\n\"مجهول \". وذكره ابن الجوزي لهذا في \"الضعفاء\" (٢/١٦٣) .\nوفي هذا الظنِّ بعدٌ؛ لأن الثقفيَّ هذا متقدم على طبقة راوي هذا الحديث،\nوإن كان يعني بقوله: \"مجهول \" - أي: عنده؛ لأنه لم يعرفه -؛ فهو محتمل، وقد\nتوبع على ذلك من ابن القطان - كما يأتي -. لكن الأقرب أنه عبيد الله بن سعيد\nأبو مسلم قائد الأعمش؛ فإنه من هذه الطبقة، وهو ضعيف؛ بل قال البخاري:\n\"في حديثه نظر\". وقال أبو داود:\n\"عنده أحاديث موضوعة \". ذكره الذهبي في \"الميزان \"، ثم قال:\n\"ومن مناكيره: عن ليث ... \". وساق هذا الحديث.\nالثالثة: العباس بن سليم؛ فإنه لا يعرف إلا في هذا الإسناد، وقد أفاد ابن\nالقطان بأنه مجهول، وأخذ على عبد الحق الإشبيلي اقتصاره على ليث بن أبي\nسليم في تضعيف الحديث؛ فقال في كتابه \"الوهم والإيهام \" (١/١٧٢/٢):\n\"وعباس هذا لم أجد له ذكرًا، وعبيد الله بن سعيد لم يتعين من جماعة\nيَتَسَمَّون هكذا؛ فهو إذن مجهول أيضًا، لذلك فليث بن أبي سليم أيسر ما فيه \".\nوأقره الحافظ العراقي في \"ذيل ميزان الاعتدال \" (ص ٢٩٨ - ٢٩٩)، ثم\nالعسقلاني في \"لسان الميزان \".","vol":"13","page":49},{"text":"والحديث أورده السيوطي في \"الجامع الكبير\" برواية الدارقطني، مصرحًا بضعفه.\n<span data-type=\"title\" id=toc-6047>٦٠٢٣ </span>- (كُنْت كَنْزًا لَا أُعْرَفَ، فَأَحْبَبْت أَنْ أُعْرَفَ؛ فَخَلَقْت خَلْقًا\nفَعَرَّفْتهمْ بِي، فَعَرَفُونِي) .\nلا أصل له اتفاقًا.\nقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\"\n(١٨/١٢٢، ٣٧٦):\n\"لَيْسَ هَذَا مِنْ كَلَامِ النَّبِيِّ ﷺ، وَلَا يُعْرَفُ لَهُ إسْنَادٌ صَحِيحٌ، وَلَا ضَعِيفٌ \".\nقلت: وتبعه على هذا كل من جاء بعده؛ كالزركشي في \"التذكرة في\nالأ حاديث المشتهرة\" (ص ١٣٦)، والسخاوي في \"المقاصد الحسنة \" (ص ٣٢٧/٨٣٨)؛\nفقال عقبه:\n\"وتبعه الزركشي وشيخنا \". يعني: ابن حجر العسقلاني. وكذا السيوطي في\n\"الدرر المنتثرة\" (ص ١٦٣/٣٣٠)، وقال في \"ذيل الأحاديث الموضوعة \" (ص ٢٠٣):\n\"قال ابن تيمية: \" موضوع \". وهو كما قال \".\nوتبعه ابن عراق في \"تنزيه الشريعة \"؛ فأورده في (الفصل الثالث) منه\n(١/١٤٨/٤٤)، والفتني في \"تذكرة الموضوعات\" (ص ١١)، ومُلا علي القاري في\n\"الموضوعات الكبرى\" (٢٧٣/٣٥٣)، والشيخ إسماعيل العجلوني في \"كشف\nالخفاء\" (٢/١٣٢/٢٠١٦) وقال:\n\"وهو واقع كثيرًا في كلام الصوفية، واعتمدوه، وبنوا عليه أصولًا لهم\".\nوقال العلامة الآلوسي في \"تفسيره\" (٢٧/٢٢) عقب قول ابن تيمية:\n\"ومن يرويه من الصوفية معترف بعدم ثبوته نقلًا؛ لكن يقول: إنه ثابت","vol":"13","page":50},{"text":"كشفًا، وقد نص على ذلك الشيخ الأكبر (يعني: ابن عربي ... النكرة) في الباب\nالمائة والثمانية والتسعين من \"الفتوحات \"، والتصحيح الكشفي شنشنة لهم \".\nومن نكد الدنيا أن يؤلف بعضهم رسالة في شرح هذا الحديث الصوفي\nالباطل! كما ألف غيره رسالة في شرح حديث:\n\"من عرف نفسه؛ فقد عرف ربه \"!\nولا أصل له أيضًا؛ كما تقدم برقم (٦٧) .\n<span data-type=\"title\" id=toc-6048>٦٠٢٤ </span>- (لا يأبى الكرامةَ الا حمارٌ) .\nمنكر.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/١٨٦) من طريق أبي بكر\nمحمد بن معاذ بن فهد الشعراني النهاوندي قال: ذكر محمد بن عبد الله\nالأويسي - وسمعته منه مذاكرةً -: حدثنا أبو بكر بن المنادي: حدثنا عبد الله بن\nإدريس عن عبيد الله بن عمرعن نافع عَنْ ابْنِ عُمَرَ ... رفعه.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته النهاوندي هذا، قال الذهبي في \"الميزان \":\n\"واهٍ \". وكذا في \"سير الأعلام\" (١٥/٣٨٧/٢١٠)، وزاد:\n\"وله أوهام\".\nوذكر له ابن عساكر حديثًا منكرًا جدًّا، سأذكره في الآتي بعده.\nوالحديث؛ ذكره الزركشي في \"التذكرة\" (١١٦/٥٣)، والسخاوي في \" المقاصد \"\n(١٨١٧/٤٦٩) من رواية الديلمي هذه، وسكتا عن إسناده! ثم قالا:\n\"ثم قال (أي: الديلمي): ويقال: هذا من كلام علي بن أبي طالب رضي الله\nعنه \". قال السخاوي عقبه:","vol":"13","page":51},{"text":"\"قلت: هو كذلك في سنن \"سعيد بن منصور\" عن سفيان بن عيينة عن\nعمرو بن دينار عن محمد بن علي قال:\nألقي لعليٍّ وسادة، فقعد عليها، وقال ذلك\".\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين؛ فهو صحيح إن كان محمد\nابن علي هذا هو المعروف بابن الحنفية، وأبوه علي بن أبي طالب. وأما إن كان\nمحمد بن علي بن الحسين بن علي بن أبي طالب؛ فهومنقطع؛ لأنه لم يسمع من\nجد أبيه علي بن أبي طالب. وإنما ترددت بينهما؛ لأن عمرو بن دينار قد ذكروا أنه\nروى عن كل منهما. والله أعلم.\nوقد أخرجه عن علي موقوفًا البيهقي أيضًا في \"الشعب \"؛ كما في \"الدرر\nالمنتثرة\" للسيوطي (٢٠٧/ ٤٥١) .\n<span data-type=\"title\" id=toc-6049>٦٠٢٥ </span>- (ملائكةُ السماءِ يستغفرونَ لذَوائِبِ النساءِ ولِحَى الرجالِ؛\nيقولونَ: سبحان الذي زَيَّنَ الرجالَ باللِّحَى والنساءَ بالذوائب) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس\" (٣/٦٦) من طريق الحاكم:\nأخبرنا ابن عصمة: حدثنا الحسين بن داود بن معاذ: حدثنا النضر بن شميل:\nحدثنا عوف عن الحسن عن عائشة مرفوعًا.\nقلت: وهذا موضوع؛ آفته الحسين هذا - وهو: البلخي -: قال الخطيب (٨/٤٤):\n\"لم يكن ثقة؛ فإنه روى نسخة عن يزيد بن هارون عن حميد عن أنس؛\nأكثرها موضوع \". ثم ساق له الحديث المتقدم برقم (٨٠٨)، وقال:\n\"وهو موضوع؛ ورجاله كلهم ثقات؛ سوى الحسين \".","vol":"13","page":52},{"text":"وتقدم له حديث آخر برقم (٧٨٠)، وأن ابن الجوزي قال فيه:\n\"وضاع \".\nوله حديث رابع مضى برقم (١٢) .\nوقد روي حديث الترجمة موقوفًا بلفظ:\n\"إن يمين ملائكة السماء: والذي زيَّن الرجال باللحى، والنساء بالذوائب! \".\nأخرجه ابن عساكر في \"تاريخ دمشق \" (١٠/٣٨٧ - المدينة) من طريق الخليل\nابن أحمد بن محمد بن الخليل: نا أبو عبد الله محمد بن معاذ بن فهد\nالنهاوندي - وسمعته يقول: لي مائة وعشرون سنة، وقد كتبت الحديث، ولحقت\nأبا الوليد الطيالسي والقعنبي وجماعة من نظرائهم، ثم ذكر أنه تصوَّف ودَفَنَ\nالحديثَ الذي كتبه أول مرة، ثم كتب الحديث بعد ذلك، وذكر أنه حفظ من\nالحديث الأول حديثًا واحدًا، وهو ما حدثنا به -: نا محمد بن المنهال الضرير: نا\nيزيد بن زريع: نا روح بن القاسم عن سهيل بن أبي صالح عن أبيه عن أبي هريرة\nقال: ... فذكره موقوفًا. وقال ابن عساكر:\n\"هذا حديث منكر جدًا، وإن كان موقوفًا، وليت النهاوندي نسيه فيما نسي؛\nفإنه لا أصل له من حديث محمد بن المنهال. والله أعلم \".\nقلت: والنهاوندي هذا واهٍ عند الذهبي، كما تقدم في الحديث الذي قبله.\nوالله أعلم.\n(تنبيه): لقد عزا الشيخُ العجلوني في \"كشف الخفاء\" الحديثَ للحاكم عن\nعائشة! فأوهم أنه في \"المستدرك \"؛ لأنه المعني عند أهل العلم إذا أطلق العزوُ إليه،\nوليس فيه! والظاهر أنه في كتابه الآخر: \"تاريخ نيسابور\"؛ لأنه ترجم له فيه؛ كما\nفي \"لسان الحافظ \".","vol":"13","page":53},{"text":"ثم إن هذا العزو مع السكوت عن بيان حال الحديث مما يدلنا على أن العجلوني\nعلمه في الحديث؛ إنما هو النقل دون النظر في الأسانيد والمتون والتحقيق فيها.\nونحوه عبد الرؤوف المناوي؛ فقد سبقه إلى عزو الحديث في كتابه \"كنوز\nالحقائق \" (ص ١٤٢ ج ١ - هامش \"الجامع الصغير\") إلى الحاكم مطلقًا لم يقيده،\nوساكتًا عليه كما هي عادته!! ولم يذكر إلا الشطر الثاني منه.\nوقلده في ذلك آخرون؛ منهم الشيخ محمد زكريا الكاندهلوي في رسالة \"وجوب\nإعفاء اللحية\" (ص ٣٢ - توزيم إدارة البحوث العلمية)؛ فإنه جزم بنسبته إلى النبي\nﷺ! وعلقت عليه الإدارة بما تقدم عن المناوي! دون أي تعقيب عليه!\nواغتر بعضهم بالمفهوم من إطلاق المناوي عزوه إلى الحاكم، فعزاه إلى الحاكم\nفي \"المستدرك \"؛ كما فعل الشيخ محمد حبيب الله الشنقيطي فيما نقله الأخ\nمحمد إسماعيل الإسكندراني في آخر كتابه \"أدلة تحريم حلق اللحية\"، وأقره!\nفالله المستعان على غرية هذا العلم في هذا الزمان، وتساهل أهله في نسبة ما\nلم يصح من الحديث إلى النبي ﷺ.\n<span data-type=\"title\" id=toc-6050>٦٠٢٦ </span>- (سَخَافةٌ بالمرءِ أن يَسْتَخْدِمَ ضَيْفَه) .\nمنكر.\nأخرجه الديلمي في \"مسند الفردوس \" (٢/٢١٥) من طريق يحيى\nبن أكثم:\nكنت بائتًا عند المأمون، فعطشت عطشًا شديدًا، فقال لي: ما لك لا تنام؟\nقلت: أنا - والله! - عطشان. فقال: ارجع إلى موضعك، وقام إلى المزادة، فَسَقاني\nكُوزَ ماء، ثم قال: ألا أخبرك؟ ألا أطرفك؟ ألا أحدثك؟\nقلت: نعم. فقال: حدثني الرشيد عن أبيه المهدي عن أبيه المنصور عن\nأبيه عن جده عَنْ اِبْنِ عَبَّاسٍ قال: قال رسول الله ﷺ: ... فذكره.","vol":"13","page":54},{"text":"قلت: وهذا إسناد ضعيف من رواية الخلفاء العباسيين الثلاثة: الرشيد - وهو:\nأبو جعفر هارون -؛ عن أبيه المهدي - واسمه: محمد عن أبيه المنصور - وهو: أبو\nجعفر عبد الله -؛ وثلاثتهم غير معروفين في الرواية، ولم يُتَرتجَموا في كتب الجرح\nوالتعديل؛ غير أن الذهبي قال في هارون الرشيد في \"السير\" (٩/٢٨٧):\n\"روى عن أبيه وجده ومبارك بن فضالة. روى عنه ابنه المأمون وغيره \".\nويحيى بن أكثم؛ قد تكلموا فيه كثيرًا، وفي \"الكاشف \":\n\"كان من بحور العلم؛ لولا دعابة فيه؛ تكلم فيه \". وفي \"التقريب \":\n\"فقيه، صدوق؛ إلا أنه رمي بسرقة الحديث، ولم يقع ذلك له، وإنما كان يرى\nالرواية بالإجازة والوجادة\".\nوأعله المناوي براوٍ دونهم اسمه (دُبَيْس الملائي)؛ قال الذهبي:\n\"قال أبو حاتم: ضعيف \".\nقلت: وكذا في \"اللسان \" وقال:\n\"وسمى أبو حاتم أباه حميدًا\".\nقلت: وتبعه ابن حبان في \"الثقات \" (٨/٢٣٨) . وقال المناوي في \"التيسير\":\n\"في إسناده لين \".\n<span data-type=\"title\" id=toc-6051>٦٠٢٧ </span>- (إِنَّ آخِرَ رَجُلٍ يَدْخُلُ الْجَنَّةَ رَجُلٌ يَتَقَلَّبُ عَلَى الصِّرَاطِ\nظَهْرًا لِبَطْنٍ؛ كَالْغُلامِ يَضْرِبُهُ أَبُوهُ وَهُوَ يَفِرُّ مِنْهُ؛ يَعْجِزُ عَنْهُ عَمَلُهُ أَنْ\nيَسْعَى، فَيَقُولُ: يَا رَبِّ بَلِّغْ بِيَ الْجَنَّةَ، وَنَجِّنِي مِنَ النَّارِ. فَيُوحِي اللَّهُ\nتَعَالَى إِلَيْهِ: عَبْدِي! إِنْ أَنَا نَجَّيْتُكَ مِنَ النَّارِ وَأَدْخَلْتُكَ الْجَنَّةَ؛ أَتَعْتَرِفُ","vol":"13","page":55},{"text":"لِي بِذُنُوبِكَ وَخَطَايَاكَ؟ فَيَقُولُ الْعَبْدُ: نَعَمْ يَا رَبِّ! وَعِزَّتِكَ وَجَلالِكَ!\nلَئِنْ تُنْجِينِي مِنَ النَّارِ؛ لأَعْتَرِفَنَّ لَكَ بِذُنُوبِي وَخَطَايَايَ. فَيَجُوزُ الْجِسْرَ،\nوَيَقُولُ الْعَبْدُ فِيمَا بَيْنَهُ وَبَيْنَ نَفْسِهِ: لَئِنِ اعْتَرَفَتُ لَهُ بِذُنُوبِي وَخَطَايَايَ\nلَيَرُدَّنِّي إِلَى النَّارِ. فَيُوحِي اللَّهُ إِلَيْهِ: عَبْدِي! اعْتَرِفْ لِي بِذُنُوبِكَ\nوَخَطَايَاكَ أَغْفِرُهَا لَكَ وَأُدْخِلُكَ الْجَنَّةَ. فَيَقُولُ الْعَبْدُ: لا - وَعِزَّتِكَ! - مَا\nأَذْنَبْتُ ذَنْبًا قَطُّ، وَلا أَخْطَأْتُ خَطِيئَةً قَطُّ! فَيُوحِي اللَّهُ إِلَيْهِ: عَبْدِي!\nإِنَّ لِي عَلَيْكَ بَيِّنَةً، فَيَلْتَفِتُ الْعَبْدُ يَمِينًا وَشِمَالا فَلا يَرَى أَحَدًا، فَيَقُولُ: يَا رَبِّ!\nأَرِنِي بَيِّنَتَكَ، فَيَسْتَنْطِقُ اللَّهُ جِلْدَهُ بِالْمُحَقَّرَاتِ، فَإِذَا رَأَى ذَلِكَ الْعَبْدُ؛\nيَقُولُ: يَا رَبِّ! عِنْدِي - وَعِزَّتِكَ! - الْعَظَائِمُ الْمُضْمَرَاتُ. فَيُوحِي اللَّهُ عَزَّ\nوَجَلَّ إِلَيْهِ: عَبْدِي! أَنَا أَعْرَفُ بِهَا مِنْكَ، اعْتَرِفْ لِي بِهَا أَغْفِرُهَا لَك\nوَأُدْخِلُكَ الْجَنَّةَ. فَيَعْتَرِفُ الْعَبْدُ بِذُنُوبِهِ؛ فَيَدْخُلُ الْجَنَّةُ. ثُمَّ ضَحِكَ\nرَسُولُ اللَّهِ ﷺ حَتَّى بَدَتْ نَوَاجِذُهُ؛ يَقُولُ:\nهَذَا أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً، فَكَيْفَ بِالَّذِي فَوْقَهُ؟!) (*) .\nمنكر جدًّا.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/١٨٥/٧٦٦٩) من\nطريق أبي فَرْوَةَ يَزِيد بن مُحَمَّدِ بن يَزِيدَ بن سِنَانَ الرَّهَاوِيّ: حَدَّثَنِي أَبِي عَنْ\nأَبِيهِ: حَدَّثَنِي أَبُو يَحْيَى الْكَلاعِيُّ عَنْ أَبِي أُمَامَةَ ﵁ قَالَ: قَالَ رَسُولُ اللَّهِ\nﷺ: ... فذكره.\nثم أخرجه (٧٦٧٠) من طريق أبي عَقِيلِ عَبْدِاللَّهِ بن عَقِيلِ الثَّقَفِيُّ عَنْ يَزِيدَ\nابن سِنَانَ: أَخْبَرَنِي أَبُو يَحْيَى الْكَلاعِيُّ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ: سَمِعْتُ\n_________\n(*) كتب الشيخ - ﵀ - بخطه فوق متن الحديث: \"مر برقم (٥٣٨٣) \".","vol":"13","page":56},{"text":"رسول اللَّهِ ﷺ يقول:\n\"إني لأعلم آخر رجل من أمتي يجوز الصِّراط؛ يتلوى على الصراط كالغلام\nحين يضربه أبوه ... فذكر مثله \". قال الهيثمي في \"مجمع الزوائد\" (١٠/٤٠٢):\n\"رواه الطبراني. وفيه من لم أعرفهم، وضعفاء؛ فيهم توثيق ليِّن \".\nوأقول: الإسناد الثاني ... كأن الهيثمي لم يستحضره، فإنه ليس فيه من\nالضعفاء إلا يزيد بن سنان؛ وهو علة الحديث. وشيخه أبو يحيى الكلاعي - اسمه:\nسليم بن عامر؛ وهو - ثقة من رجال مسلم، ومن دونهما كلهم ثقات.\nوأما الإسناد الأول ... ففيه محمد بن يزيد بن سنان الرهاوي؛ قال الحافظ:\n\"ليس بالقوي\".\nوابنه أبو فروة يزيد بن محمد، قال ابن أبي حاتم:\n\"كتب إلى أبي وإليَّ \". ولم يذكر فيه جرحًا ولا تعديلًا. وأما ابن حبان فذكره\nفي \" الثقات \" (٩/ ٢٧٦) وقال:\n\"حدثنا عنه أبو عروبة، مات بـ (الرها) سنة ٢٦٩\".\n<span data-type=\"title\" id=toc-6052>٦٠٢٨ </span>- (أَنَا حَرْبٌ لِمَنْ حَارَبَكُمْ، وَسِلْمٌ لِمَنْ سَالَمَكُمْ. قاله لعَلِيٍّ\nوَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ) .\nضعيف.\nأخرجه الترمذي (٣٨٦٩)، وابن ماجه (١٤٥)، وابن حبان (٢٢٤٤)،\nوالحاكم (٣/١٤٩)، وابن أبي شيبة في \"المصنف\" (١٢/٩٧/ ١٢٢٣٠)، والطبراني\nفي \"الكبير\" (٣/ ٣٠/٢٦١٩ و٥/٢٠٧/ ٥٠٣٠) و\"الصغير\" (ص ١٥٩ - هندية، رقم\n٣١١ - الروض) من طريق أسباط بن نصر الهفداني عن السدي عن صُبيح","vol":"13","page":57},{"text":"مولى أم سلمة عن زيد بن أرقم: أن رسول اللَّهِ ﷺ قال لعلي وفاطمة والحسن\nوالحسين: ... فذكره. وقال الترمذي:\n(حديث غريب، إنما نعرفه من هذا الوجه، وصبيح مولى أم سلمة ليس\nبمعروف \".\nقلت: وفي \"الكامل\" لابن عدي (٤/١٤٠٥):\n\"صُبيح ليس يعرف نسبه \". ثم روى عن يحيى وأبي خيثمة قالا:\n\"كان صبيح ينزل الخلد (!)، وكان كذابًا؛ يحدث عن عثمان! وعاثشة!، وكان\nكذابًا خبيثًا. قال يحيى: وأعمى أيضًا\".\nقلت: فأخشى أن يكون هو - هذا؛ فإنه من هذه الطبقة.\nوقد روإه سليمان بن قّرْم عن أبي الجحَّاف عن إبراهيم بن عبد الرحمن بن\nصُبيح مولى أم سلمة ﵂ عن جده عن زيد بن أرقم ...، به.\nأخرجه الطبراني (٣/ ٣١ و٥/٢٠٧) .\nقلت: وهذا إسناد مظلم؛ إبراهيم هذ! ذكره الحافظ في ترجمة جده \"صبيح \"\nمن \"التهذيب \" مقرونًا مع السدي، رويا عن \"صبيح) ا، ولم أجد له ترجمة.\nوسليمان بن قَرْم: قال الحافظ في \"التقريب \":\n\"سيئ الحفظ، يتشيع \".\nوقد خولف في إسناده عن إبراهيم: فقال حسين بن الحسن الأشقر عن\nعبيد الله بن موسى عن أبي مَضَاء - وكان رجل صدق - عن إبراهيم بن عبد الرحمن\nابن عيسى مولى أم سلمة عن جده صبيح قال:","vol":"13","page":58},{"text":"كنت بباب رسول الله اللَّهِ ﷺ، فجاء علي وفاطمة والحسن والحسين، فجلسوا\nناحيتَه، فخرج رسول الله اللَّهِ ﷺ إلينا، فقال:\n\"إنكم على خير\".\nوعليه كساء خيبري، فجَلَّلهم به، وقال: ... فذكر الحديث.\nأخرجه الطبراني في \"الأوسط \" (١/ ١٦٠/ ١ - ٢)، وقال:\n\"لا يروى عن صبيح مولى أم سلمة عن النبي ﷺ إلا بهذا الإسناد؛ تفرد به\nحسين الأشقر. وقد رواه السدي عن صبيح عن زيد بن أرقم \".\nقلت: وحسين هذا شيعي غالٍ: قال الحافظ فيه:\n\"صدوق يهم، يغلو في التشيع \". ولم يزد الذهبي على قوله في \"الكاشف \":\n\"قال البخاري: فيه نظر\".\nقلت: وشيخ شيخه أبو مضاء - أظنه الذي في \"اللسان \" -:\n\"رجاء بن عبد الرحيم أبو المضاء الهروي القرشي، محدِّث رحَّال. سمع من\nأبي اليمان بحمص ... و... و... روى عنه محمد بن عبد الرحيم (صاعقة) ...\nوآخرون \". ثم ساق له حديثًا، وقال:\n\"وهو غريب جدًّا؛ تفرد به. وقال الحاكم: كان كثير المناكير\".\nقلت: فمثله لا يُستشهد به؛ وهذا إن سلم من شيخه إبراهيم، أو من الذي\nدونه: الأشقر!\nومن الغريب أن الحافظ أورد صُبيحًا في \"الصحابة\" - تبعًا لبعض من سبقه -\nلهذا الحديث من رواية الطبراني! ونقل كلامه المتقدم، ثم عقب عليه بقوله:","vol":"13","page":59},{"text":"\"قلت: صبيح شيخ السدي. وصفوه بأنه مولى زيد بن أرقم، وأنه تابعي، فإن\nكانت رواية إبراهيم محفوظة؛ فهما اثنان. وكلام أبي حامد يقتضي أنهما واحد\".\nقلت: وهذا هو الراجح من هذا التخريج، على أن قوله: \"وصفوه بأنه مولى\nزيد بن أرقم \"؛ ليس مسلّمًا على إطلاقه؛ فقد قال ابن أبي حاتم:\n\"مولى أم سلمة، ويقال: مولى زيد بن أرقم \".\nوكذلك قال الحافظ في \"التهذيب \".\nوبالجملة؛ فهذا الاختلاف في نسبته مما يؤكد جهالته - كما تقدم عن\nالترمذي -، وأما ذكر ابن حبان إياه في \"الثقات \" (٤/٣٨٢)؛ فممّا لا قيمة له؛\nلأنه جارٍ على قاعدته المعروفة في توثيق المجهولين، على أنه حكى القولين في\nنسبته!\nوهناك مخالف أخر لسليمان بن قَرْم عن أبي الجحَّاف، ذكره المزي في \"تحفة\nالأشراف \" (٣/١٩٣) عقب الرواية الأولى: عن السدي عن صبيح:\n\"رواه الحسين بن الحسن العرني عن علي بن هاشم بن البريد عن أبيه عن\nأبي الجحَّاف عن مسلم بن صبيح عن زيد بن أرقم \".\nقلت: سكت عنه المزي، ومسلم بن صبيح؛ ثقة من رجال الشيخين، ولكني\nأخشى أن يكون وهمًا، أو قلبًا متعمدًا ممن دونه؛ فإنهم كلهم معروفون بالتشيع؛ إلا\nالحسين بن الحسن العرني؛ فإني لم أعرفه، وأخشى ما أخشاه أن يكون هو الحسين\nابن الحسن الأشقر المتقدم في رواية \"أوسط الطبراني \"؛ تحرف (الأشقر) على\nبعضهم إلى \" العرني \"!\nوثمة مخالف ثالث: فقال الإمام أحمد (٢/٤٤٢): ثنا تَليد بن سليمان: ثنا\nأبو الجحاف عن أبي حازم عن أبي هريرة قال:","vol":"13","page":60},{"text":"نَظَرَ النَّبِيُّ ﷺ إِلَى عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ وَفَاطِمَةَ، فَقَالَ: ... فذكره.\nوكذلك رواه الإمام في \"فضائل الصحابة \" (٢/٧٦٧/١٣٥٠)، ومن طريقه\nالحا كم (٣/١٤٩)، والدولابي في \" الكنى\" (٢/ ١٦٠)، وابن عدي في \" الكامل \"\n(٢/٥١٦ - ٥١٧٥)، والخطيب في \"تاريخ بغداد\" (٧/١٣٧)، وعنه ابن الجوزي في\n\"العلل المتناهية\" (١/٢٦٦/٤٣١) من طرق أخرى عن تليد ... به. وقال الحاكم:\n\"هذا حديث حسن من حديث أحمد بن حنبل عن تليد؛ فإني لم أجد له\nرواية غيرها \"!\nكذا قال! وتليد هذا اختلفت الرواية عن أحمد فيه؛ فمرة لم ير به بأسًا،\nومرة قال:\n\"هو عندي كان يكذب \". وهذا أرجح عندي؛ لأمرين:\nالأول: أنه جرخ مفسر.\nوالآخر: أنه موافق لأقوال غيره من الأئمة؛ كابن معين والساجي، وفيهم\nبعض المعروفين بتساهلهم في التعديل كابن حبان؛ فإنه أورده في \"الضعفاء\"،\nوقال (١/ ٢٠٤):\n\"كان رافضيًا يشتم أصحاب محمد ﷺ، وروى في فضائل أهل البيت\nعجائبَ! وقد حمل عليه ابن معين حملًا شديدًا، وأمر بتركه \".\nوقال الحاكم وأبو سعيد النقاش - كما في \"التهذيب \" -:\n\"رديء المذهب، منكر الحديث، روى عن أبي الجحاف أحاديث موضوعة\".\nزاد الحاكم:\n\"كذبه جماعة من العلماء\".","vol":"13","page":61},{"text":"قلت: وكأنه لم يعرف هذا أو لم يستحضره حين حسَّن حديثه. كما أنه لم\nيجد له حديثًا آخر، مع أن ابن عدي ساق له أحاديث أخرى؛ أحدها عند\nالترمذي، وقد سبق تخريجه برقم (٣٠٥٦)، وقال ابن عدي عقبها:\n\"ولتليد غير ما ذكرت، وبيِّنٌ على روايته الضعف \". وقال ابن الجوزي عقبه:\n\"لا يصح؛ تليد بن سليمان كان رافضيًا يشتم عثمان. قال أحمد ويحيى:\nكان كذابًا \".\nقلت: ولقد أخطأ خطأ فاحشًا أحد إخواننا اللبنانيين حين استشهد بحديث\nتليد هذا في تقوية حديث الترجمة؛ مغترًا بقول الهيثمي في \"المجمع \" (٩/١٦٩):\n\"وفيه تليد بن سليمان، وفيه خلاف، وبقية رجاله رجال (الصحيح) \"!\nولم يعلم أن هذا الخلاف الذي أشار إليه الهيثمي لا قيمة له - كما سبق بيانه -،\nوكيف يصح الاستشهاد به وقد كذبه جمع؟!\nوهذا مثال من مئات الأمثلة في تورط كثير من الشباب المتخرجين من\nالجامعات وغيرهم في مبادرتهم في الكتابة في هذا العلم، واستسهالهم طريقة نقد\nالأحاديث تصحيحًا وتضعيفًا، وهم بعدُ في أول الطريق! فقد كتب إليَّ المومأ إليه\nرسالة ينتقدني فيها - بأدب واعتراف بالفضل - تضعيفي لبعض أحاديث \"سنن\nابن ماجه \" في كتابي الذي صدر حديثًا بعنوان: \"ضعيف سنن ابن ماجه \" طبع\nالمكتب الإسلامي، ولقد تصرف طابعه فيه بما لا يجوز مما لا مجال لبيانه هنا،\nولعل ذلك يكون في طبعة جديدة منا له إن شاء الله.\nوكما أخطأ المومأ إليه في الاستشهاد بتليد هذا؛ كذلك أخطأ باستشهاده\nبرواية العرني - وقد ترجم لجميع رواته سواه! -، وبرواية صبيح - وزعم أنها مرسلة -!","vol":"13","page":62},{"text":"ولقد كان انتقاد هذا الأخ من الدواعي لتخريج الحديث بهذا التوسع هنا.\nومن ذلك: أنه حسَّن الحديث أخونا حمدي السلفي لطرقه، وقد كنت أنا\nنفسي قد حسنته في \"صحيح الجامع \" بناء على تخريجي إياه في \"الروض\nالنضير\" قديمًا، مغترًا بتخريج ابن حبان إياه من الطريق الأولى! والآن فقد رجعت\nعنه وكتبت على نسختي من \"الصحيح \" بنقله إلى \"ضعيف الجامع \". والله هو ولي\nالتوفيق، وهو المسؤول أن يهديني لأقوم طريق!\n<span data-type=\"title\" id=toc-6053>٦٠٢٩ </span>- (كَانَ يَتَعَوَّذُ بِاللَّهِ مِنْ فِتْنَةِ الْمَشْرِقِ.قِيلَ لَهُ: فَكَيْفَ فِتْنَةُ\nالْمَغْرِبِ؟ قَالَ: تِلْكَ أَعْظَمُ وَأَعْظَمُ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/١٨٧/ ٥٠١) بسندين له\nعن عَبْدِالْوَهَّابِ بن نَجْدَةَ الْحَوْطِيّ: ثَنَا إِسْمَاعِيلُ بن عَيَّاشٍ عَنْ صَفْوَانَ بن عَمْرٍو\nعَنْ أَزْهَرَ بن عَبْدِاللَّهِ الْحَرَازيِّ عَنْ عِصْمَةَ بن قَيْسٍ السُّلَمِيِّ صَاحِبِ رَسُولِ اللَّهِ ﷺ\nعن النبي ﷺ: أنه كان ...\nوبإسناديه المشار إليهما عن عبد الوهاب بن نجدة ... به؛ إلا أنه قال: عن\nعصمة بن قيس صاحب النبي ﷺ: أنه كان يتعوذ في صلاته من فتنة المغرب.\nهكذا فيه؛ لم يقل: \"عن النبي ﷺ \" - كما في الرواية الأولى -؛ فهو موقوف.\nوقد تابعه حَريز بن عثمان على الرواية الثانية؛ إلا أنه قال: عن الأزهر أبي\nالوليد عن عصمة صاحب النبي ﷺ أنه كان ... إلخ.\nأخرجه البخاري في \"التاريخ \" (٤/١/٦٣) من طريق أبي اليمان عنه.\nورواه ابن عبد البر في ترجمة عصمة هذا من \"الإستيعاب\" من طريق أبي","vol":"13","page":63},{"text":"زرعة الدمشقي؛ حدثنا علي بن عياش؛ حدثنا حريز بن عثمان: حدثنا الوليد بن\nأزهر الهوزني عن عصمة صاحب النبي ﷺ أنه كان ... إلخ. وقال ابن عبد البر:\n\"هكذا قال: (الوليد بن أزهر)، وروى غيره عن حريز بن عثمان عن أبي\nالوليد الأزهر بن راشد عن عصمة ... \" فذكر حديثًا آخر.\nقلت: وهذا اختلاف شديد على تابعي هذا الحديث في اسمه، ومن الصعب\nجدًّا ترجيح وجه من الوجوه الثلاثة؛ لأن رواتها كلهم ثقات، وهذا إن دل على\nشيء - كما يقولون اليوم -؛ فهو يدل على أن هذا الراوي غير مشهور عندهم، وإلا؛\nلما اختلفوا فيه، وإذا رجعنا إلى ترجمة الأول منهم - أعني: أزهر بن عبد الله\nالحرازي - من \"التهذيب \"؛ وجدنا فيه اختلافًا آخر؛ فقال البخاري:\n\"أزهر بن عبد الله، وأزهر بن سعيد، وأزهر بن يزيد؛ واحد، نسبوه مرة (مُرادي)،\nومرة (هوزني)، ومرة (حَرَازي) \". قال الحافظ عقبه:\n\"فهذا قول إمام أهل الأثر: أن أزهر بن سعيد هو: أزهر بن عبد الله. ووافقه\nجماعة على ذلك \".\nوذكر في ترجمة (أزهر بن سعيد الحرازي) أنه قول أكثر العلماء.\nوأظن أن (الحرازي) الذي أشار إليه البخاري هو هذا المذكور في الوجه الأول،\nو(الهَوزني) هو الأزهر أبو الوليد؛ فإنه ابن راشد الهوزني؛ فإنه مترجم في \"التهذيب\"\nدون أن يشار إلى أنه من وجوه الاختلاف.\nومن ذلك الوليدُ بن أزهرَ المتقدمُ. ولم أرَ من ترجمه.\nومع هذا الاختلاف؛ فليس لهذا الراوي لهذا الحديث موثِّقٌ غيرُ ابنِ حبانَ\n(٤/٣٨ - ٣٩) ! فهو عندي في عداد المستورين.","vol":"13","page":64},{"text":"وكما اختلفوا في اسم هذا الراوي للحديث اختلفوا في متنه رفعًا ووقفًا؛\nفرفعه صفوان بن عمرو في روايته الأولى، وأوقفه في الأخرى.\nوتابعه على وقفه حريز بن عثمان. فما اتفقا عليه؛ أولى بالاعتماد - كما لا\nيخفى على الخبير بهذا العلم -.\nوبالجملة؛ فالحديث ضعيف؛ للاضطراب والجهالة، مع كونه موقوفًا على\nالراجح. والله أعلم.\nومما سبق تعلم خطأ الشيخ التويجري حين جزم في أول كتابه \"الصارم\nالمشهور\" (ص ٤ - الطبعة الأولى) بنسبته إلى عصمة بن قيس، وأنه في حكم\nالمرفوع! وأظن أن عمدته في ذلك إنما هو قول الهيثمي في \"المجمع \" (٧/ ٢٢٠):\n\"ورجاله ثقات \"!\nوهذا لا يعني تقوية الحديث بوجه من الوجوه - كما يعلم ذلك البصير بهذا\nالعلم الشريف -، وقد مضى مني التنبيه على ذلك مرارًا.\nوأما قوله بأنه في حكم المرفوع؛ فنقول: نعم؛ ولكن أثبت العرش ثم انقُشْ!\nومن غرائبه أنه حمل الحديث على الإفرنج بحكم كونهم في المغرب! وهم\nوإن كانوا سببًا لما أصاب المسلمين - من البلاء والانحراف عن الشرع، والعمل\nبأحكامه، وإقامة حدوده - بسبب استعمارهم لبلادهم؛ فليس من المتبادر أنهم هم\nالمقصودون من الحديث - لو صح - لا شرعًا ولا اصطلاحًا.\nأما الشرع؛ فواضح.\nوأما اصطلاحًا؛ فإن المفهوم إليوم من (المغرب) إنما هي البلاد الواقعة في شمال\nإفريقية غرب مصر، وهي: ليبيا وتونس والجزائر ومراكش، وهي بلاد إسلامية.\nوانظر \"معجم البلدان \" لياقوت الحموي.","vol":"13","page":65},{"text":"<span data-type=\"title\" id=toc-6054>٦٠٣٠ </span>- (سُئِلَ عَمَّنْ اِسْتَوَتْ حَسَنَاتُهُ وَسَيِّئَاتُهُ؟ فَقَالَ: أُولَئِكَ\nأَصْحَابُ الْأَعْرَافِ ﴿لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ﴾) .\nمنكر.\nأخرجه الْحَافِظ ابْن مَرْدَوَيْهِ بسنده عن سُلَيْمَان بْن دَاوُدَ: حَدَّثَنَا\nالنُّعْمَان بْن عَبْد السَّلَام: حَدَّثَنَا شَيْخ لَنَا يُقَال لَهُ أَبُو عَبَّاد عَنْ عَبْد اللَّه بْن مُحَمَّد\nابْن عُقَيْل عَنْ جَابِر بْن عَبْد اللَّه قَالَ: ... فذكره مرفوعًا.\nنقلته من \"تفسير ابن كثير\" (٢/٢١٦)، وقال عقبه:\n\"حَدِيث غَرِيب مِنْ هَذَا الْوَجْه\".\nقلت: وهو عندي واه جدًّا؛ آفته سليمان بن داود، وهو الشاذكوني؛ كذبه\nابن معين وغيره، ولعل ابن كثير ما عرف أنه هو؛ ولذلك استغربه فقط، وقد\nذكروه في جملة الرواة عن النعمان بن عبد السلام.\nوأبو عباد شيخ النعمان والراوي عن ابن عقيل المدني؛ لا أستبعد أن يكون\nالذي في \" الميزان \" و\"اللسان \":\n\"عن نافع أحد السبعة، مجهول، ووثقه ابن حبان \".\nقلت: وكناه في \"الثقات \" (٨/ ٤٣٠) بأبي عباد المزني. كذا فيه، وفي\n\" التاريخ \" و\" التهذيب \": \" المدني \" ... ولعله الصواب.\nوالحديث؛ ذكوه السيوطي في \"الدر المنثور\" (٣/٨٧) من رواية أبي الشيخ\nوابن مردويه وابن عساكر عن جابر مرفوعًا بلفظ:\n\"يوضع الميزان يوم القيامة، فتوزن الحسنات والسيئات، فمن رجحت حسناته\nعلى سيئاته مثقال صؤابة (١)؛ دخل الجنة، ومن رجحت سيئاته على حسناته مثقال\nصؤابة (١)؛ دخل النار\". قيل: يا رسول الله! فمن استوت حسناته وسيئاته؛ قال:\n_________\n(١) في \"القاموس\": كغرابة: بيضة القمل والبرغوث.","vol":"13","page":66},{"text":"\"أولئك أصحاب الأعراف ﴿لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ﴾ \".\nقلت: ولم يتحدث عن إسناده بشيء، فلا أدري إذا كان هو نفس سند ابن\nمردويه من طريق الشاذكوني الكذاب أو هو غيره.\nولقد كان من الدواعي على إخراجه وبيان حقيقة إسناده التحذير من صنيع\nذلك الحلبي المتعالم: الشيخ الصابوني؛ حيث ذكر الحديث في \"مختصره \" (٢/٢٢)\nمؤكدًا وروده وصحته بقوله: \"وقد جاء فِي حَدِيثِ مرفوع، رواه الحافظ ابن مردويه عن\nجابر ... \"؛ فحذف أولًا كلام ابن كثير الدالَّ على ضعفه - كما تقدم نقله عنه -.\nوثانيًا: لم ينقل ما عقب عليه وعلى أخبار أخرى ساقها بعده، وهو قوله:\n\"والله أعلم بصحة هذه الأخبار المرفوعة، وقصاراها أن تكون موقوفة\"!\nوقد مضى أحد الأحاديث المشار إليها برقم (٢٧٩١)، ومنها الحديث التالي\nبعده.\nوقد استقصى طرقه المرفوعة والموقوفة الشيخ الزبيدي في \"شرح الإحياء\"\n(٨/٥٦٤ - ٥٦٥)، وعزا (٢/٢١٩) حديث جابر باللفظ الثاني لخيثمة في \"فوائده \"،\nوعزاه الحافظ في \"الفتح \" (١١/٤٠٢) لأبي حاتم والحاكم بلفظ:\n\"من زادت حسناته على سيئاته؛ فذاك الذي يدخل الجنة بغير حساب،\nومن استوت حسناته وسيئاته؛ فذاك الذي يحاسب حسابًا يسيرًا، ثم يدخل\nالجنة، ومن زادت سيئاته على حسناته؛ فذاك الذي أوبق نفسه، وإنما الشفاعة في\nمثله \".\nوسكت عنه؛ فهو حسن عنده، والله أعلم. ولم أقف عليه في \"مستدرك\nالحاكم \".","vol":"13","page":67},{"text":"<span data-type=\"title\" id=toc-6055>٦٠٣١ </span>- (سُئِل عْن أَصْحَابِ الْأَعْرَاف؟ فَقَال:\nهَمّ رِجَالٌ قُتِلُوا فِي سَبِيلِ الله، وهَمّ عُصَاةٌ لآبائِهم، فَمَنَعَتْهُمُ الشِّهَادَةُ\nأَن يَدْخُلُوا النَّارَ، ومَنَعَتْهُمُ الْمَعْصِيَةُ أَن يَدْخُلُوا الْجَنَّةَ، وهم عَلَى سُورٍ\nبين الْجَنَّةِ والنَّارِ حَتَّى تَذْبُلَ لحومهَم وشُحومُهم حَتَّى يَفْرُغَ اللهُ مِنْ\nحِسَابِ الْخَلَائِقِ، فَإِذَا فَرَغَ اللهُ مِنْ حِسَابِ خَلْقِه، فَلِم يَبْقَ غيرُهم؛\nتَغَمَدَهُم منه بِرَحْمَتِه، فأَدْخَلَهُم الْجَنَّةَ بِرَحْمَتِه) .\nضعيف جدًّا.\nأخرجه الطبراني في \"المعجم الصغير\" (ص ١٣٩ - هند/\nالروض ٩٩٧) وفي \" المعجم الأوسط \" (١/ ٢٨٤/ ٢/ ٤٧٨١ - بترقيمي) من طريق\nأبي أسلم محمد بن مخلد الرعيني الحمصي: ثنا عبد الرحمن بن زيد بن\nأسلم عن أبيه عن عطاء بن يسار عن أبي سعيد قال: ... فذكره مرفوعًا. وقال:\n\"لا يروي عن أبي سعيد إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًّا؛ عبد الرحمن بن زيد هذا ضعيف جدًّا، وهو صاحب\nحديث توسل آدم به ﷺ، وقد مضى برقم (٢٥) مع شيء من ترجمته.\nومثله الرعيني الراوي عنه، أو هو أسوأ منه؛ فقد قال ابن عدي (٦/ ٢٢٦٠):\n\"حدث عن مالك وغيره بالبواطيل \". وقال الدارقطني:\n\"متروك الحديث \". وساق له الذهبي حديثًا، ثم قال فيه:\n\"وهو كذب ظاهر\".\nومن هذا التحقيق تعلم تساهل من قال في هذا الإسناد أو راويه: \"ضعيف \"!\nمثل العراقي في \"المغني \" (٤/ ٣٠)، والهيثمي في \"المجمع \" (٧/٢٣)، والسيوطي","vol":"13","page":68},{"text":"في \"الدر\" (٣/٨٨)، وأعله الأول بضعف عبد الرحمن! واتبعه الزبيدي في \"شرح\nالإحياء \" (٨/ ٥٦٤)، والثا ني بالرعيني!\n(تنبيه): لقد وهم في هذا الحديث حافظان:\nأحدهما: ابن كثير؛ حين عزاه في \"التفسير\" (٢/٢١٦) لابن ماجه!\nوالأخر: العراقي؛ فقد عزاه للبزار وحده! ولم أره في \"كشف الأستار\"، لا\nفي \"التفسير\" منه، ولا في \"البعث \" ومتعلقاته، ولا عزاه إليه تلميذه الهيثمي في\n\"المجمع \"، وإن عزاه إليه الزبيدي تقليدًا للعراقي.\nوعزاه السيوطي في \"الدر\" لابن مردويه مع الطبراني.\n<span data-type=\"title\" id=toc-6056>٦٠٣٢ </span>- (مَنْ شرِبَ الماءَ على الرِّيق؛ انتُقِصَتْ قُوَّتُه) .\nضعيف جدًّا.\nأخرجه الطبراني في \"المعجم الأوسط \" (١/٢٨٥/٤٧٨٣)\nبإسناد الحديث الذي قبله عن أبي سعيد الخدري مرفوعًا. وقال:\n\"لم يروه عن زيد بن أسلم إلا ابنه عبد الرحمن، تفرد به أبو أسلم \".\nقلت: وكلاهما ضعيف جدًّا؛ كما تبين من تخريجنا للحديث الذي قبله.\nولذلك؛ لم يحْسن الهيثمي مرة أخرى حين اقتصر في \"المجمع \" (٥/٨٧) على\nإعلاله بمحمد بن مخلد الرعيني فقط، وبقوله فيه:\n\"ضعيف \"! وحاله أسوأ من ذلك؛ كما تقدم بيانه في الذي قبله.\nثم أشار إلى أن له شاهدًا من حديث أبي هريرة، فأقول:\nأخرجه الطبراني في \"الأوسط \" (٢/١٠٣/ ١/٦٧٠١) فقال: حدثنا محمد بن\nأبي غسان: ثنا أبو نعيم عبد الأول المعلم: ثنا أبو أمية الأيلي عن زُفَر بن واصل\nعن أبي سلمة عن أبي هريرة مرفوعًا بلفظ:","vol":"13","page":69},{"text":"\"من كَثُر ضحكه؛ استُخِفَّ بحقه، ومن كثُرت دعابته؛ ذهبت جلالته، ومن\nكثُر مزاحه؛ ذهب وقاره، ومن شرب على الرِّيق؛ انتقصت قوته، ومن كثر كلامه؛\nكَئُر سقطه، ومن كثر سقطه؛ كثرت خطاياه، ومن كثرت خطاياه؛ كانت النار\nأولى به \". وقال:\n\"لا يروى إلا بهذا الإسناد؛ تفرد به عبد الأول المعلم \".\nقلت: ولم أعرفه، ويحتمل أنه الذي في \"ثقات ابن حبان \" (٨/٤٢٥):\n\"عبد الأول بن حكيم الحلبي، يروي عن مسرة بن معبد اللخمي ... روى\nعنه سعيد بن واقد الحمراني \".\nذكره فيمن روى عن أتباع التابعين. وهذا من هذه الطبقة. والله تعالى أعلم.\nوأبو أمية الأيلي وشيخه زُفَر لم أعرفهما أيضًا؛ فهو إسناد مظلم. وقال\nالهيثمي (٧/٨٧ و١٠/٣٠٢):\n\"وفيه جماعة لم أعرفهم \". وعزاه السيوطي في \"الجامع الكبير\" لابن عساكر،\nوقال:\n\"وقال: غريب الإسناد والمتن \".\nوكذا في \"شرح الإحياء\" (٧/٤٥٥)، والظاهر أنه نقله عنه.\nوقد روي مختصرًا من حديث ابن عمر، وتقدم برقم (٤٦٤٣) .\n<span data-type=\"title\" id=toc-6057>٦٠٣٣ </span>- (إِنَّ اللَّهَ خَلَقَ آدَمَ، فَلَمَّا ذَاقَ الشَّجَرَةَ؛ سَقَطَ عَنْهُ لِبَاسُهُ،\nفَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ؛ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ) .\nضعيف.\nأخرجه ابن أبي حاتم في \"التفسير/ الأعراف \" من طريق علي بن","vol":"13","page":70},{"text":"عَاصِمٍ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ عَنْ أُبَيِّ بْنِ كَعْبٍ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علي بن عاصم - قال في \"التقريب \" -:\n\" صدوق؛ يخطئ ويُصِرّ \".\nوالحسن - وهو البصري -؛ مدلس.\nونحوه قتادة.\n<span data-type=\"title\" id=toc-6058>٦٠٣٤ </span>- (مَنْ قال: قبح اللهُ الدُّنيا؛ قالتِ الدنيا: قبحَ اللهُ أعصانا) .\nمنكر.\nأخرجه ابن أبي شيبة في \"المصنف \" (١٣/٢٥٧/١٦٢٧٦): [حدثنا]\nيحيى بن بكير قال: حدثنا زهير بن محمد عن خالد بن سعيد عن المطلب بن\nحنطب: أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ المطلب بن حنطب - قال الحافظ في\n\" التقريب \" -:\n\"صدوق، كثير التدليس والإرسال \".\nوخالد بن سعيد - هو: ابن أبي مريم التيمي المدني مولى ابن جدعان - لم\nيوثقه غير ابن حبان (٦/٢٥٦)، وقد روى عنه ثلاثة - كما في \"التهذيب \" -،\nأحدهم ثقة، والثاني: صدوق يهم، والثالث ابنه عبد الله؛ لم أعرفه، ويضم إليهم\nزهير بن محمد هذا - وهو الخراساني -؛ وهو ثقة من رجال الشيخين إذا لم يرو عنه\nشامي، وهذا من هذا القبيل؛ فإن يحيى بن بكير ثقة مصري.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" للديلمي فقط!\nئم تنبهت لخطأ وقع في اسم (يحيى بن بكير) عند \"المصنف\"، ففسَّرته بأنه","vol":"13","page":71},{"text":"المصري، وهو يحيى بن عبد الله بن بكير، ثم تبينت أن الصواب: (يحيى بن أبي\nبكير)؛ كذلك وقع في ترجمة (خالد بن سعيد) في \"التاريخ الكبير\" للبخاري\n(٢/١/١٥٢) فِي حَدِيثِ آخر له، ساقه من طريق إبراهيم بن الحارث قال:\nحدثنا يحيى بن أبي بُكَير قال: حدثنا زهير عن خالد بن سعيد عن المطلب بن\nحنطب ... به.\nومما يؤيد ذلك: أنهم ذكروه في الرواة عن زهير دون ابن بكير.\nويحيى بن أبي بكير: هو الكرماني ثم البغدادي؛ وهو ثقة من رجال الشيخين\nأيضًا.\n<span data-type=\"title\" id=toc-6059>٦٠٣٥ </span>- (يَا بَشِيرُ! أَلا تَحْمَدُ اللهَ الَّذِي أَخَذَ بناصِيَتِكَ مِنْ بَيْنِ\nرَبِيعَةَ؛ قَوْمٌ يَرَوْنَ لَوْلاهُمُ انْكَفَتِ الأَرْضُ بِمَنْ عَلَيْهَا؟!) .\nمنكر.\nأخرجه البخاري في \"التاريخ \" (٣/٢/٤٤٣)، والطبراني في \"المعجم\nالكبير\" (٢/٤٥ - ٤٦/١٢٣٦) و\"الأوسط \" (١/١٦٠/٢/٢٩٩٧ و٢/٧١/١/٦١٦٩)،\nوابن عساكر (٣/٣٨٢)، وأبو نعيم في \"المعرفة\" (١/٩٧/٢) من طرق عن الصَّلْت\nابن مَسْعُودٍ الْجَحْدَرِيّ: ثَنَا عُقْبَةُ بن الْمُغِيرَةِ الشَّيْبَانِيُّ: ثَنَا إِسْحَاقُ بن أَبِي إِسْحَاقَ\nالشَّيْبَانِيُّ عَنْ أَبِيهِ عَنْ بَشِيرِ بن الْخَصَاصِيَةِ قَالَ:\nأَتَيْتُ النَّبِيَّ ﷺ، فَلَحِقْتُهُ بِالْبَقِيعِ، فَسَمِعْتُهُ يَقُولُ:\n\"السَّلامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ \". وَانْقَطَعَ شِسْعِي، فَقَالَ لِي:\n\" أَنْعِشْ قَدَمَكَ \".\nقُلْتُ: يَا رَسُولَ اللَّهِ! طَالَتْ عُزُوبَتِي، ونَأَيْتُ عَنْ دَارِ قَوْمِي! قَالَ: ... فذكر\nالحديث. وقال:","vol":"13","page":72},{"text":"\"لم يرو عن أبي إسحاق إلا ابنه إسحاق، تفرد به عقبة، ولا يُروى عن بشير\nإلا بهذا الإسناد\".\nقلت: وهو إسناد شبيه بالحسن؛ أبو إسحاق الشيباني - واسمه: سليمان بن\nأبي سليمان - ثقة اتفاقًا، وأخرج له الشيخان.\nوابنه إسحاق ذكره في \"التهذيب \" في الرواة عن أبيه، وذكر ابن أبي حاتم\n(١/١/٢٢٣) أنه كوفي روى عنه أبو أسامة أيضًا، وذكره ابن حبان في \"الثقات \"\n(٦/٤٨) وقال: روى عنه المسعودي أيضًا؛ فهؤلاء ثلاثة روَوْا عنه.\nوالمسعودي فيه ضعف من قبل حفظه.\nوأما عقبة بن المغيرة الراوي الثالث عنه فقال ابن أبي حاتم (٣/١/٣١٦):\n\"سمع إسحاق بن أبي إسحاق، روى عنه محمد بن عبد الله بن نمير وأبو\nسعيد الأشج، ومحمد بن عقبة السدوسي \".\nولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك فعل البخاري. وذكره ابن حبان في \"الثقات \" (٨/ ٥٠٠) برواية\nالسدوسي عنه.\nوهو صدوق يخطئ كثيرًا، واللذان قبله ثقتان، ويضم إليهم الراوي عنه هذا\nالحديث: الصلت بن مسعود الجحدري، وهو ثقة من رجال مسلم. فعقبة هذا\nصدوق إن شاء الله تعالى.\nوالحديث قال الهيثمي (٣/ ٦٠):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط \"؛ ورجاله ثقات، وله طريق عند أحمد\nتأتي في \"المناقب \" إن شاء الله \".","vol":"13","page":73},{"text":"قلت: الطريق التي عند أحمد التي أشار إليها، يختلف لفظُه عن هذا تمامًا،\nوقد رواه جمع آخر من أصحاب \"السنن \" وغيرهم، وهو مخرج في \"أحكام الجنائز\"\n(ص ١٣٦ - ١٣٧)، وقد قواه جمع كما تراه هناك.\nوعليه فهو يعلّ حديث الترجمة، وما فيه من ذكر انقطاع الشِّسْع، وقوله:\n\"أنعش قدمك \"؛ وذلك لأنه لا يروى إلا بهذا الإسناد - كما تقدم عن الطبراني -،\nولم تطمئنَّ النفس لتوثيق ابن حبان لإسحاق بن أبي إسحاق، مع مخالفته لطريق\nأحمد القوية. والله أعلم.\nثم رأيت للحديث طريقًا أخرى لا تساوي شيئًا؛ لأنه يرويه الهيثم بن عدي:\nتنا أبو جناب الكلبي: حدثني إياد بن لقيط الذهلي: حدثتني الجَهْدَمةُ امرأة\nبشير ابن الخصاصية قالت: حدثنا بشير قال: ... فذكر الحديث مطولًا، وفيه أنه\nقال له:\n\"أما ترضى أن أخذ الله سمعك وقلبك وبصرك إلى الإسلام من ربيعة الفرس،\nالذين يزعمون أن لولاهم لانكفت (الأصل: لانفكت) الأرض بأهلها\". الحديث.\nأخرجه أبو نعيم في \"الحلية\" (٢/٢٦) ومن طريقه ابن عساكر (٣/٣٧٩)،\nوقال أبو نعيم:\n\"رواه إسحاق بن أبي إسحاق عن أبيه مختصرًا\".\nقلت: هو حديث الترجمة، وقد عرفت حاله. أما هذا؛ فآفته الهيثم بن\nعدي، قال ابن معين والبخاري وغيرهما:\n\"كذاب \".\nومن كذبه عندي أنه صرح بتحديث أبي جناب الكلبي عن إياد، وقد خالفه\nوكيع فقال: عن أبي جناب عن إياد ... به مختصرًا.","vol":"13","page":74},{"text":"أخرجه ابن عساكر.\nقلت: وأبو جناب هذا اسمه يحيى بن أبي حيَّة، قال في \"التقريب \":\n\"ضعفوه لكثرة تدليسه \".\n<span data-type=\"title\" id=toc-6060>٦٠٣٦ </span>- (ارْجِعُوا بِهِ فَاغسِلُوهُ وَكَفِّنُوهُ، وَصَلُّوا عَلَيْهِ وَادْفِنُوهُ،\nوَاَلَّذِي نَفْسِي بِيَدِهِ، لَقَدْ كَادَتْ الْمَلَائِكَةُ تَحُولُ بَيْنِي وَبَيْنَهُ. يعني:\nمولىً للأنصار، كَانَ يُصَلِّي وَيَدَعُ!) .\nمنكر.\nعلقه ابن قدامة المقدسي في \"المغني \" (٢/ ٣٠١) فقال: وَقَالَ الْخَلَّالُ\nفِي \" جَامِعِهِ \": ثنا يَحْيَى: ثنا عَبْدُالْوَهَّابِ: ثنا هِشَامُ بْنُ حَسَّانَ عَنْ عَبْدِ اللَّهِ بْنِ\nعَبْدِ الرَّحْمَنِ عَنْ أَبِي شُمَيلَةَ:\nأَتى النَّبِيَّ ﷺ إلَى قُبَاءَ؛ فَاسْتَقْبَلَهُ رَهْطٌ مِنْ الْأَنْصَارِ يَحْمِلُونَ جِنَازَةً عَلَى\nبَابٍ، فَقَالَ النَّبِيُّ ﷺ: \"مَا هَذَا؟ \"، قَالُوا: مَمْلُوكٌ لِآلِ فُلَانٍ كَانَ مِنْ أَمْرِهِ، قَالَ:\n\" أَكَانَ يَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ؟ \"، قَالُوا: نَعَمْ، وَلَكِنَّهُ كَانَ وَكَانَ. فَقَالَ: \" أَمَا كَانَ\nيُصَلِّي؟ \" فَقَالُوا: قَدْ كَانَ يُصَلِّي وَيَدَعُ. فَقَالَ لَهُمْ: ... فذكره.\nقلت: وهذا متن منكر جدًّا، عندي شبه موضوع، بإسناد مظلم؛ أبو شُميلة\nذكروه في \"الصحابة\"، ولكن يبدو لي أنه غير مشهور؛ فإنهم لم يذكروا له من روى\nعنه، ولا أنه حضر غزوة أو مشهدًا، وإنما ذكروا أنه جاء ذكره فِي حَدِيثِ لابن\nعباس أنه كان رجلًا من شنوءة غلب عليه الخمر وأنه جُلد، ومع ذلك ففيه عنعنة\nابن إسحاق؛ فهل تثبت الصحبة بمثل هذا؟!\nوعبد الله بن عبد الرحمن لم أعرفه، وليس هو في شيوخ هشام بن حسان\nالذين ذكرهم الحافظ المزي في \"تهذيب الكمال \".","vol":"13","page":75},{"text":"وعبد الوهاب - هو: ابن عطاء الخفَّاف البصري - ثقة من رجال مسلم.\nويحيى الراوي عنه - هو: ابن أبي طالب -، ترجمه الخطيب في \"التاريخ \"\n(١٤/٢٢٠) بروايته عن جمع؛ منهم عبد الوهاب هذا. وروى عن أبي داود أنه خَطَّ\nعلى حديث يحيى. وعن موسى بن هارون قال:\n\"أشهد على يحيى بن أبي طالب أنه يكذب \". وعن الدارقطني أنه قال:\n\" لا بأس به عندي، ولم يطعن فيه أحد بحجة\".\nوقد تأول الذهبي تكذيب موسى إياه بأنه عنى: (في كلامه)؛ وسواءٌ كان\nهذا أو غيرُه فأحلاهما مر، وهو على كل حال جرح مفسر؛ فيقدم على توثيق\nالدارقطني، وبخاصة وقد ضرب أبو داود على حديثه! فأظن أنه هو آفة هذا\nالحديث.\nوقد أورده ابن قدامة في جملة أدلة الجمهور الذين لا يُكَفِّرون تارك الصلاة\nكسلًا، وقال:\n\"وهو الأصوب \".\nوتبعه على ذلك جماعة من كبار الحنابلة؛ منهم الشيخ أبو الفرج مؤلف\n\"الشرح الكبير\" وغيره، ولو صح هذا الحديث؛ لكان فصل الخطاب في ذلك ورافعًا\nللخلاف.\n<span data-type=\"title\" id=toc-6061>٦٠٣٧ </span>- (أُجِبْتُ بِالَّذِي لَوْ اطَّلَعَ عَلَيْهِ كَثِيرٌ مِنْ أمتي طَلْعَةً تَرَكُوا\nالصَّلَاةَ. قَالَ: أَفَلَا أُبَشِّرُ النَّاسَ؟ قَالَ: بَلَى ...) الحديث.\nمنكر.\nأخرجه أحمد (٥/ ١٧٠): ثنا يَحْيَى: ثَنَا قُدَامَةُ بْنُ عَبْدِ اللَّهِ: حَدَّثَتْنِي","vol":"13","page":76},{"text":"جَسْرَةُ بِنْتُ دَجَاجَةَ: أَنَّهَاانْطَلَقَتْ مُعْتَمِرَةً، فَانْتَهَتْ إِلَى الرَّبَذَةِ فَسَمِعَتْ أَبَا ذَرٍّ يَقُولُ:\nقَامَ النَّبِيُّ ﷺ لَيْلَةً مِنْ اللَّيَالِي فِي صَلَاةِ الْعِشَاءِ فَصَلَّى بِالْقَوْمِ، ثُمَّ تَخَلَّفَ\nأَصْحَابٌ لَهُ يُصَلُّونَ، فَلَمَّا رَأَى قِيَامَهُمْ وَتَخَلُّفَهُمْ انْصَرَفَ إِلَى رَحْلِهِ، فَلَمَّا رَأَى الْقَوْمَ\nقَدْ أَخْلَوْا الْمَكَانَ؛ رَجَعَ إِلَى مَكَانِهِ فَصَلَّى، فَجِئْتُ فَقُمْتُ خَلْفَهُ، فَأَوْمَأَ إِلَيَّ بِيَمِينِهِ،\nفَقُمْتُ عَنْ يَمِينِهِ، ثُمَّ جَاءَ ابْنُ مَسْعُودٍ فَقَامَ خَلْفِي وَخَلْفَهُ، فَأَوْمَأَ إِلَيْهِ بِشِمَالِهِ، فَقَامَ\nعَنْ شِمَالِهِ فَقُمْنَا ثَلَاثَتُنَا يُصَلِّي كُلُّ رَجُلٍ مِنَّا بِنَفْسِهِ، وَيَتْلُو مِنْ الْقُرْآنِ مَا شَاءَ اللَّهُ\nأَنْ يَتْلُوَ، فَقَامَ بِآيَةٍ مِنْ الْقُرْآنِ يُرَدِّدُهَا حَتَّى صَلَّى الْغَدَاةَ، فَبَعْدَ أَنْ أَصْبَحْنَا أَوْمَأْتُ\nإِلَى عَبْدِ اللَّهِ بْنِ مَسْعُودٍ: أَنْ سَلْهُ: مَا أَرَادَ إِلَى مَا صَنَعَ الْبَارِحَةَ؟ فَقَالَ ابْنُ مَسْعُودٍ\nبِيَدِهِ: لَا أَسْأَلُهُ عَنْ شَيْءٍ حَتَّى يُحَدِّثَ إِلَيَّ. فَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي، قُمْتَ بِآيَةٍ\nمِنْ الْقُرْآنِ لَوْ فَعَلَ هَذَا بَعْضُنَا لوَجَدْنَا عَلَيْهِ! قَالَ: \"دَعَوْتُ لِأُمَّتِي\"، قَالَ فَمَاذَا\nأُجِبْتَ؟ أَوْ: مَاذَا رُدَّ عَلَيْكَ؟ قَالَ: ... فذكره، وتمامه:\nفَانْطَلَقْتُ مُعْنِقًا قَرِيبًا مِنْ قَذْفَةٍ بِحَجَرٍ، فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ! إِنَّكَ إِنْ\nتَبْعَثْ إِلَى النَّاسِ بِهَذَا؛ نَكَلُوا عَنْ الْعِبَادَةِ. فَنَادَى: أَنْ ارْجَعْ، فَرَجَعَ، وَتِلْكَ الْآيَةُ:\n﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ .\nقلت: وهذا إسناد ليس فيه من يخشى منه شيء من النكارة الظاهرة في\nهذا السياق سوى جسرة بنت دجاجة، وليست بالمشهورة؛ فإنه لم يرو عنها من\nالثقات غير قدامة بن عبد الله هذا وأفلت بن خليفة، وفي ترجمة هذا الثاني\nمنهما قال البخاري (١/٢/٦٧):\n\"وعند جسرة عجائب \". وساق لها عن عائشة حديث:\n\"لا أُحِلُّ المسجد لحائض، ولا لجنب؛ إلا لمحمد وآل محمد\". ثم أشار إلى\nنكارته بقوله:","vol":"13","page":77},{"text":"\"وقال عروة وعباد بن عبد الله عن عائشة مرفوعًا: سُدّوا هذه الأبواب إلا باب\nأبي بكر\". وقال عقبه:\n\"وهذا أصح \".\nوعلى هذا؛ فذِكر ابن حبان إياها في \"الثقات \" (٤/١٢١) من تساهله المعروف!\nوبخاصة أنه قال فيما نقله أبو العباس البناني:\n\"عندها عجائب \". ذكره في \"الميزان \"، وقال البيهقي:\n\"فيها نظر\".\nفقد وافق ابن حبان البخاري في جرحه إياها، وعليه اعتمد الذهبي في إيراده\nلها في \"المغني في الضعفاء\". وقال الحافظ في \"التقريب \":\n\"مقبولة\".\nوبالجملة؛ فلم تطمئن النفس لحديثها بعامة بعد جرح البخاري إياها، ولحديثها\nهذا بخاصة؛ فإن فيه ما يستنكر:\nأولًا: قولها عن أبي ذر: \"فقمت عن يمينه ... فقام (ابن مسعود) عن شماله \".\nفإن هذا خلاف السنة الثابتة فِي حَدِيثِ جابر ﵁:\nأن جابرًا وجَبَّارًا وقفا؛ أحدهما عن يمينه عن والآخر عن يساره، فأخذ بأيديهما\nحتى أقامهما خلفه.\nرواه مسلم وغيره، وهو مخرج في \"الإرواء\" برقم (٥٣٩) .\nنعم؛ قد صح عن ابن مسعود أنه صلى بين علقمة والأسود، وقال: هكذا\nرأيت رسول الله ﷺ فعل.","vol":"13","page":78},{"text":"أخرجه أبو داود وغيره، وهو مخرج في \"الإرواء\" أيضًا (٥٣٨) .\nأقول: فأخشى أن يكون دخل عليها حديث فِي حَدِيثِ.\nثانيًا: قوله: \"فقمنا ثلاثتنا يصلي كل رجل منا بنفسه، ويتلو من القرآن ما\nشاء الله أن يتلو\".\nقلت: هذا أمر مستنكر جدًّا، لا نجد في السنة ما يشبهه، فإن الظاهر أن أبا\nذر وابن مسعود كانا مؤتمين به ﷺ؛ فكيف يصح مع ذلك قوله: \"يصلي كل رجل\nمنا بنفسه، ويتلو من القرآن ما شاء الله\"؟! وكيف يمكن أن يقرأ كل واحد منهم ما\nشاء، وفي ذلك من التشويش الممنوع ما لا يخفى على أحد؟!\nثالثًا: قول عمر: \"إنك إن تبعث إلى الناس بهذا ... \" إلخ؛ فإن الثابت في\n\"صحيح مسلم\" (١/٤٤) أن قول عمر هذا إنما كان في قصة أخرى وقعت له مع\nأبي هريرة، فأخشى أيضًا أن يكون اختلط على جسرة هذا بهذا!\nرابعًا وأخيرًا: أن جسرة لم تثبت على رواية الحديث بهذا السياق الطويل\nالذي فيه ما سبق بيانه من المستنكر؛ بل عدلت عنه إلى روايته مختصرًا:\nقالت سمعت أبا ذر يقول:\nقام النبي ﷺ حتى إذا أصبح بآية؛ والآية: ﴿إن تعذبهم فإنهم عبادك ...﴾ .\nأخرجه النساثي (١/١٥٦ - ١٥٧)، وابن ماجه (١٣٥٠)، والحاكم (١/٢٤١)،\nوعنه البيهقي (٣/١٤)، والطحاوي في \"شرح المعاني \" (١/٢٠٥)، والخطيب في\n\"الموضح \" (١/٤٥٦) كلهم من طريق يحيى بن سعيد ... به. وقال الحاكم:\n\"صحيح \"! ووافقه الذهبي!","vol":"13","page":79},{"text":"وفيه نظر؛ إلا أن يقصد أنه صحيح لغيره، فهو ممكن؛ لأن له شاهدًا مختصرًا\nمن حديث أبي سعيد الخدري:\nأن رسول اللَّهِ ﷺ ردد آية حتى أصبح.\nأخرجه أحمد (٣/٦٢) بسندٍ جيد.\nومن الملاحظ أن يحيى بن سعيد هذا - وهو: القطان الحافظ - هو نفسه راوي\nحديثها الطويل، وفيه حديث الترجمة. وقد كِدْتُ أن أنسى أنه أنكر ما في\nحديثها، لأ نني أستبعد جدًّا أن يصدر منه ﷺ ذاك التصريح: \" ... تركوا\nالصلاة\"، لما فيه من لفت النظر إلى ترك الاهتمام بالصلاة، ومعلوم بداهةً أن ذلك\nليس من مقاصده ﷺ فيما يبشر به أمته كالشفاعة؛ كما يأتي في بعض طرق\nهذا الحديث نفسه. فتأمل.\nأقول: فكأن يحيى بن سعيد سمعه من قدامة بن عبد الله عن جسرة مطولًا\nمرة، ومختصرًا مرة أخرى؛ فكان يرويه تارة هكذا، وتارة هكذا.\nوقد توبع عليه مختصرًا، فقال أحمد (٥/١٥٦): ثنا وكيع: ثنا قدامة\nالعامري ... به.\nوقال ابن أبي شيبة في \"المصنف \" (١١/٤٩٧ -٤٩٨): حدثنا محمد بن\nفضيل عن فليت العامري عن جسرة عن أبي ذر ... به، وزاد:\n\"بها يركع وبها يسجد. قال: قلت: يا رسول الله! ما زلت تردد هذه الآية\nحتى أصبحت؟ قال: إني سألت ربي الشفاعة لأمتي، وهي نائلة لمن لا يشرك\nبالله شيئًا\".\nوبهذا الإسناد عينه أخرجه الإمام أحمد (٥/١٤٩)، وعنه الخطيب في","vol":"13","page":80},{"text":"\"الموضح\" (١/٤٥٤)، ومنه صححت خطأ وقع في إسناده من المعلق على \"المصنف\"\nحيث جعل مكان (فليت العامري): ([قدامة العامري]) وكتب في التعليق:\n\"في الأصل بياض ملأناه من (م) \".\nقلت: والصواب ما فعلته: (فليت العامري)؛ لأنه كذلك في \"المسند\" من\nهذه الطريق نفسها. وأما قدامة العامري، فإنما هو في رواية وكيع المذكورة قبل هذه.\nأقول هذا بيانًا للواقع والراجح في خصوص هذا الطريق، وإلا؛ فإن (فليت\nالعامري) هو (قدامة العامري)؛ كما جزم بذلك الدارقطني في \"المؤتلف والمختلف \"\n(١/١٨٥٧)، ونقل الخطيب في \"الموضح \" (١/٤٥٦) مثلَه عن ابن جرير الطبري،\nوالحافظ في \"التهذيب \" عن الثوري.\nوإن مما يؤيد التصويب المتقدم أن البيهقي أخرجه (٣/١٣) من طريق ابن أبي\nشيبة، لكن وقع فيه \"كليب العامري \"، وإن مما لا شك فيه أن الصواب: (قليب)\nتحرف القاف على الناسخ أو الطابع إلى الكاف؛ فكتب: (كليب) . كما أنه تحرف\nعليه اسم (جسرة) فوقع فيه (خرشة بن الحر) ! كما أنه - أعني: (جسرة) - تحرف\nإلى (ميسرة) في رواية ابن فضيل عند أحمد.\nوقد تنبه لهذا الأخ الفاضل عطاء بن عبد اللطيف بن أحمد في كتابه القيم\nالفريد \"فتح من العزيز الغفار بإثبات أن تارك الصلاة ليس من الكفار\" (ص ١٣٤)،\nولكنه لم يتنبه لكون (خرشة بن الحر) محرف أيضًا من (جسرة) فجعله متابعًا\nلها! ثم ترجم لخرشة بأنه ثقة، وبنى على ذلك أن الحديث حسن أو صحيح! دون\nحديث الترجمة: \"أجبت بالذي ... \"، قال (ص ١٣٥):\n\" ... فيُعَدُّ زيادةً ضعيفةً من هذا الطريق، إلا أنها يشهد لمعناها حديث كعب\nابن عجرة السابق\". وقال في التعليق:","vol":"13","page":81},{"text":"\" رواه أحمد والطبراني وغيرهما\".\nقلت: وموضع الشاهد منه - بزعمه - قوله بعد قوله: \"فإن ربكم يقول: من\nصلى الصلاة لوقتها وحافظ عليها ... \" الحديث، وفيه:\nإ ومن لم يصل لوقتها، ولم يحافظ عليها، وضيَّعها استخفافًا بحقها؛ فلا\nعهد له، إن شئت؛ عذبته، وإن شئت؛ غفرت له \".\nرواه أحمد (٤/ ٢٤٤)، والطبراني (١٩/ ٣١١ - ٣١٤)، والطحاوي في \"مشكل\nالآثار\" (٤/٢٢٥ - ٢٢٦) من طرق عن الشعبي وغيره عن كعب، وبعضها صحيح؛\nفهو كحديث عبادة بن الصامت الذي فيه نحوه بلفظ:\n! ... ومن لم يأت بهن؛ فليس له عند الله عهد، إن شاء؛ عذبه، وإن شاء؛\nغفرله \".\nرواه مالك وغيره، وهو مخرج في \"صحيح أبي داود\" (٤٥٢ و١٢٧٦) .\nولكن ليس يصح بوجه من الوجوه اعتبار هذه الفقرة من هذا الحديث\nالصحيح شاهدًا لهذا الحديث المنكر؛ لأنه لا يخفى على الفقيه اللبيب أن الأقل\nمعنى لا يمكن أن يشهد على الأكثر معنى - وهذا هو الواقع هنا - فإن مجرد\nاشتراكهما في الدلالة على أن تارك الصلاة كسلًا ليس كافرًا؛ لا يعني اشتراك\nالشاهد مع المشهود له في الجانب الآخر الذي تفرد به - وهو قوله: \" أجبت بالذي لو\nاطلع عليه كثير ... \" -؛ فهو شاهد قاصر!\nوهذا من دقيق الفقه في الحديث، يرجى التنبه له. فقد رأيت كثيرًا من\nالكاتبين المعاصرين لا يلحظون هذا. من ذلك أنني رأيت المذكور بعد أن ضعف\nحديث: \" ... ولا تتركوا الصلاة متعمدين، فمن تركها متعمدًا؛ فقد خرج من","vol":"13","page":82},{"text":"الملة\"، وخرجه وتكلم عليه بكلام جيد، فإنه بعد قليل قال (ص ٢٠٥):\n\" إلا أن الحديث يتقوى بشواهده، ومنها: \"من ترك صلاة مكتوبة؛ فقد برئت\nمنه ذمة الله \" ... \"!\nقلت: فهذا كذاك؛ لأنه لا يشهد للخروج من الملة، أي: أن وعيد الشاهد\nدون وعيد المشهود له؛ بدليل أن المومى إليه قد حمل هذا الشاهد (ص ٨٨) على أن\nالمقصود براءة دون براءة الذمة من الكفار؛ أي: أنه أريد بها براءة دون براءة - كما\nقلنا: كفر دون كفر، وشرك دون شرك -، أي: أنها براءة لا تخرج من الملة، وبالتالي\nلا توجب الخلود في النار\".\nهذا كلامه، وهو مقبول منه وجيد في تفسير البراءة، ولكني - والله! - لا\nأدري كيف [يكون] هذا الحديث المؤوَّل شاهدًا لحديث الخروج من الملة؟! فإنه لا\nيستطيع - في ظني - أن يتأوله بأن يقول: خروج دون خروج! بلى، لقد فعل\nذلك، وقال (ص ٢٠٥) ما نفيته! فسبحان ربي!\nهذا وقد بقي لدي شيء أريد أن أذكره زيادة على ما تقدم من الأدلة على\nنكارة حديث الترجمة: أن عبد الواحد بن زياد قد قال: ثنا قدامة بن عبد الله: ثنا\nجسرة بنت دجاجة قالت:\nخرجنا عُمَّارًا فوردنا الرُّبَذة ... الحديث بطوله.\nأخرجه ابن نصر في \"قيام الليل \" (ص ٥٩) .\nفقد لاحظت أنه ليس فيه حديث الترجمة ولا قول ابن مسعود: لا أسأله\nعن شيء ... بل فيه عكسه تمامًا؛ ففيه:\nفلما أصبح؛ قلت لعبد الله بن مسعود: إن رسول اللَّهِ ﷺ فعل الليلة كذا","vol":"13","page":83},{"text":"وكذا، فلو سألته عن ذلك، فقال عبد الله: بأبي وأمي يا رسول الله! قمت الليلة\nبآية واحدة، بها تركع وبها تسجد، وبها تدعو، وقد علمك الله القرآن كله؟ قال:\n\" إني دعوت لأمتي \".\nهذا آخر الحديث عنده؛ فليس فيه حديث الترجمة كما سبق. وإن مما لا\nيخفى على العارفين بهذا العلم أن تلوّن الراوي في رواية الحديث تطويلًا واختصارًا،\nوزيادة ونقصًا، وتناقضًا؛ دليل على أنه لم يتقن حفظه ولم يضبطه، وإذا كان من\nدون جسرة من الرواة كلُّهم ثقاتًا؛ فالحمل حينئذٍ عليها، وهي علة الحديث. والله\nأعلم.\n(تنبيه): ذكر السيوطي في \"الدر المنثور\" (٢/ ٣٥٠) حديث الترجمة من رواية\nابن مردويه عن أبي ذر مختصرًا (قال: قلت للنبي ﷺ: بأبي أنت وأمي يا رسول\nالله ...) إلخ دون قوله: (فانطلقت ... قذفة بحجر) ... ففاته أنه في \"المسند\"!\n<span data-type=\"title\" id=toc-6062>٦٠٣٨ </span>- (ما يمنع أحدكم إذا عسر عليه أمر معيشته، أن يقول إذا\nخرج من بيته: بسم الله على نفسي ومالي وديني، اللهم! رَضِّني\nبقضائِك، وبارك لي فيما قُدِرَ لي، حتى لا أحب تعجيل ما أخَّرْتَ ولا\nتأخير ما عجَّلْتَ) .\nضعيف جدًا.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٢٤)، وابن عدي\nفي \"الكامل \" (٥/١٨٨٣) عن يحيى بن سعيد عن عيسى بن ميمون عن سالم\nعن ابن عمرو ﵄ عن النبي ﷺ قال: ... فذكره، وقال ابن عدي -\nوقد ذكره في ترجمة عيسى بن ميمون -:\n\"ولعيسى بن ميمون غيرُ ما ذكرت من الحديث، وعامة ما يرويه لا يتابعه\nعليه أحد\".","vol":"13","page":84},{"text":"ذكره في ترجمة عيسى بن ميمون الجرشي المديني أبي يحيى، وهذا من\nأوهامه ﵀، فإن الجرشي هو المعروف بابن دايَةَ المكي، روى عن عبد الله بن\nأبي نجيح وقيس بن سعد ومجاهد، وعنه السفيانان وغيرهما، وهو ثقة. وهو غير\nعيسى بن ميمون هذا الراوي عن سالم، وعنه يحيى بن سعيد - وهو العطار\nالحمصي -، وهو ممن اتفقوا على تضعيفه، إلا رواية عن ابن معين؛ فإنه قال:\n\" ليس به بأس \".\nوقد فرَّقوا بينهما؛ فقال ابن أبي حاتم عن أبيه في الأول:\n\" ثقة \". وفي الآخر:\n\"متروك الحديث \". وقال البخاري:\n\" منكر الحديث \". وهو مولى القاسم بن محمد. وسكت عن الأول. وقال\nالدارقطني في \" العلل \" (٢/٢٣٨):\n\"وهو متروك. حدث عن سالم ونافع \".\nوإن مما يؤيد وهم ابن عدي أنه لم يذكر في ترجمة (جَرَشِيِّهِ) (!) أحدًا من\nشيوخه والرواة عنه ممن ذكرتهم آنفًا، وإنما ذكر فيها شيوخه والرواة عنه ممن ذكروهم\nفي \"تهذيب المزي \" وغيره.\nويحيى بن سعيد العطار الحمصي، ضعفه الجمهور، بل قال ابن حبان في\n\"الضعفاء\" (٣/١٢٣):\n\"كان ممن يروي الموضوعات عن الأثبات، والمعضلات عن الثقات؛ لا يجوز\nالاحتجاج به، ولا الرواية عنه إلا على سبيل الاعتبار لأهل الصناعة\".\nقلت: وكما اختلط عيسى بن ميمون راوي هذا الحديث على ابن عدي","vol":"13","page":85},{"text":"بغيره؛ كذلك اختلط على ابن الجوزي وغيره بغيره، وبيان ذلك في الحديث الآتي\nبعد هذا.\nثم رأيت ابن حبان قد صرح بالتفريق بينهما في ترجمة ابن داية الجرشي من\n\" الثقات \"؛ فقال (٨/ ٤٨٩):\n\" ... مستقيم الحديث، وليس هذا بعيسى بن ميمون صاحب القاسم بن\nمحمد، ذاك واهٍ؛ أدخلناه في (الضعفاء) \".\n<span data-type=\"title\" id=toc-6063>٦٠٣٩ </span>- (مَنْ مَرِضَ ليلةً فَقَبِلها بقَبُويها وأدَّى الحقَّ الذي يَلْزَمُه\nفيها، كُتِبَتْ له عِبادةُ [أربعينَ] (١) سنةً، وما زادَ فعلى قَدْرِ ذلك) .\nموضوع.\nأخرجه بَحْشَلُ في \"تاريخ واسط \" (ص ١٨٠) قال: ثنا أحمد بن\nعلي الباهلي، قال: ثنا أبو سلمة عيسى بن ميمون، قال: ثنا الحكم بن ظهير\nعن السدي عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته أبو سلمة عيسى بن ميمون، وهو الخواص الواسطي؛\nكما ذكر بحشل، وفي ترجمته ساق الحديث، ولم يذكر فيه جرحًا ولا تعديلًا - كما\nهي عادته -! لكن أورده ابن حبان في \"الضعفاء\" (٢/ ١٢٠ - ١٢١) وقال:\n\"يروي عن السدي وغيره العجائب، روى عنه أحمد بن سهل (*) الوراق؛ لا\nيجوز الاحتجاج به إذا انفرد، روى عن السدي عن أبيه عن أبي هريرة ... \". فذكر\nالحديث.\nقلت: وهذا غير عيسى بن ميمون الراوي عن سالم الحديث الذي قبله؛ هذا\n_________\n(١) زيادة من \" الموضوعات \" و\"المجروحين\" و\"الميزان \" وغيرها.\n(*) كذا في أصل الشيخ؛ تبعًا لنسخته، وفي أخرى: \" سهيل \" وهو الصواب. (الناشر) .","vol":"13","page":86},{"text":"واسطي، وذاك مدني، والتبس هذا بذاك على ابن الجوزي ومن تبعه؛ فقد أورده\nفي \"الموضوعات \" (٣/٢٠٣) من طريق عيسى بن ميمون الخواص وقال:\n\"حديث لا يصح. قال يحيى: عيسى بن ميمون ليس حديثه بشيء، وقال\nالنسائي: متروك الحديث \".\nوقد تبعه السيوطي في \"اللآلي\" (٢/ ٤٠١)، ثم ابن عراق قي \"تنزيه الشريعة\"\n(٢/٣٥٦) ! وهذا: هو مولى القاسم بن محمد المتقدم، وفيه قال ابن معين قوله\nالمذكور: \"ليس حديثه بشيء\". وقال النسائي: \"ليس بثقة\".\nوأما قوله: \"متروك الحديث \"؛ فإنما هو قول أبي حاتم - كما تقدم في الحديث\nالذي قبله -، وأما النسائي فقال فيه: \"ليس بثقة\" - كما في \"الميزان \" -، وفرق\nأيضًا الذهبي بينه وبين أبي سلمة هذا الخواص - تبعًا لابن حبان -، وهو الصواب.\nهذا وقد زعم السيوطي أن الخواص هذا لم يتفرد به؛ بل تابعه الحكم بن\nظهير؛ أخرجه أبو الشيخ في \"الثواب \" من طريق أحمد بن سهل بن قرة عن الحكم\nابن ظهير عن السدي ... به.\nوتعقبه ابن عراق بقوله:\n\"قلت: الحكم بن ظهير رمي بالكذب والوضع؛ فلا يصلح تابعًا، على أن\nالحديث عند ابن النجار في \"تاريخه \" عن عيسى بن ميمون عن الحكم عن\nالسدي. والله تعالى أعلم \".\nقلت: وكذلك هو في \"تاريخ واسط \" - كما رأيت، وهو مصدر عزيز -؛ فاتهما\nعزو الحديث إليه.\nثم إنني أظن أن ابن النجار رواه من طريق بحشل، فإن السيوطي ساق إسناده","vol":"13","page":87},{"text":"من شيخه إلى مسلم بن سهل: حدثنا أحمد بن سهل بن علي الباهلي: حدثنا\nأبو سلمة عيسى بن ميمون ... فذكره.\nومسلم بن سهل - هكذا وقع في \"اللآلي\"؛ (مسلم) ... والصواب: (أسلم)،\nوهو - اسم (بحشل) فهو: (أسلم بن سهل الرزاز)؛ المعرف بـ (بحشل)، وهو حافظ\nثقة معروف.\nوأما شيخه أحمد بن سهل بن علي الباهلي، فهو من شيوخه الذين أكثر\nعنهم في \"التاريخ \" (ص ٤٢ و٤٦ و٦٤ و٦٨ و٧٠ و٩١ و٩٣ و١٥٦ و١٧٢ و١٨٠ و١٨٧\nو٢١٧)، ولكني لم أجد له ترجمة عنده ولا عند غيره! والله أعلم.\n<span data-type=\"title\" id=toc-6064>٦٠٤٠ </span>- (كان رسول الله ﷺ إذا أشرف على أرض يريد دخولها؛\nقال: اللهم! إني أسألك من خير هذه الأرض، وخير ما جَمَعْتَ فيها،\nوأعوذ بك من شرها وشر ما جمعت فيها، اللهم ارزقنا حياها،\nوأعذنا من وباها، وحبِّبْنا إلى أهلها، وحَبِّبْ صَالِحِي أَهْلِهَا إلينا) .\nموضوع.\nرواه ابن السني في \"عمل اليوم والليلة\" (١٦٨/ ٥٢١) عن الحسن\nابن الحكم عن عيسى بن ميمون عن القاسم عن عائشة ﵂ قالت: ...\nفذكره.\nقلت: وهذا موضوع بهذا التمام؛ آفته عيسى بن ميمون - وهو مولى القاسم\nابن محمد -، وهو واهٍ جدًّا - كما يشهد بذلك ما تقدم نقله عن أئمة هذا الشأن\nفيه تحت الحديث (٦٠٣٨) -.\nولبعضه شاهد من حديث ابن عمر قال:\nكنا نسافر مع رسول اللَّهِ ﷺ، فإذا رأى القرية يريد أن يدخلها؛ قال:","vol":"13","page":88},{"text":"\"اللهم! بارك لنا فيها - (ثلاث مرات) -، اللهم! ارزقنا جناها (١)، وحببنا إلى\nأهلها، وحبب صالحي أهلها بنا\".\nأخرجه الطبراني في \"الأوسط\" (١/٢٩٢/٤٨٩١) و\"الدعاء\" (٢/١١٨٩/٨٣٦)\nمن طريق مبارك بن حسان عن نافع عنه. وقال:\n\"لم يروه عن مبارك بن حسان إلا إسماعيل بن صبيح \".\nقلت: هو صدوق، والعلة من شيخه مبارك؛ فإنه لين الحديث - كما قال\nالحافظ في \"التقريب \" -. وأما الهيثمي فقال في \"المجمع \" (١٠/١٣٤):\n\"رواه الطبراني في \"الأوسط \"، وإسناده جيد \"!\nنعم قد صح الحديث من طرق أخرى عن صهيب وغيره؛ دون قوله: \"اللهم!\nارزقنا حياها ... \" إلخ، وهو مخرج في \"الصحيحة\" (٢٧٥٩) .\n<span data-type=\"title\" id=toc-6065>٦٠٤١ </span>- (هذا البيت دعامة من دعائم الإسلام، فمن حج البيت\nأو اعتمر فهو ضامن على الله، فإن مات؛ أدخله الجنة، وإن رده إلى\nأهله رده بأجر وغنيمة) .\nضعيف.\nأخرجه الطبراني في \"الأوسط \" (٢/٢١٦/١/٩١٩٠): حدثنا المقدام:\nحدثنا خالد بن نزار: ثنا محمد بن عبد الله بن عبيد بن عمير: ثنا أبو الزبير عن\nجابر: أن النبي ﷺ قال: ... فذكره. وقال:\n\"لم يروه عن أبي الزبير إلا محمد بن عبد الله بيت عبيد بن عمير\".\n_________\n(١) كذا في المصدرين الآتيين، وفي \"مجمع البحرين\": \"حاها\" ... بدون نقط. وفي\n\"مجمع الزوائد\": \"حياها\" ... بالمثناة التحتية، و\"الحيا\": الخصب وما يحيا به الناس\".\nو\"الجنا\": اسم ما يجتنى من الثمر؛ كما في \"النهاية \".","vol":"13","page":89},{"text":"قلت: وهو واهٍ جدًّا؛ قال البخاري:\n\"منكر الحديث \". وقال النساثي:\n\"متروك \".\nوبهذا أعله الهيثمي (٣/٢٠٩)، وأشار المنذري في \"الترغيب \" (٢/١٠٢) إلى\nتضعيفه.\nوالمقدام - هو: ابن داود الرعيني - في \" الميزان \":\n\"قال النسائي: ليس بثقة. وقال ابن يونس وغيره: تكلموا فيه \".\nلكني وجدت للحديث طريقًا أخرى، فقال أبو الوليد الأزرقي قي \"أخبار\nمكة\" (٢/٣): حدثني جدي عن الزَّنْجِيِّ عن أبي الزبير المكي ... به.\nقلت: والزنجي هذا - هو: مسلم بن خالد -: قال الحافظ:\n\"فقيه، صدوق كثير الأوهام \".\nقلت: وشيخه أبو الزبير المكي مدلس، وقد عنعنه. فإن سلم من سوء حفظ\nالزنجي؛ فالعنعنة هي العلة، وأما قول سيد سابق في \"فقه السنة\" (١/٦٢٧):\n\"وروى ابن جريج - بإسناد حسن - عن جابر ... ! فذكر الحديث؛ فما أظن\nأنه من غير طريق أبي الزبير هذه، وهذا إن سلم من عنعنة ابن جريج أيضًا؛ فكثيرًا\nما يأتي بعض الأحاديث من طريقه عن أبي الزبير عن جابر معنعنًا منهما معًا.\nأقول هذا وإن كان لا يحضرني الآن المصدر الذي نقل منه هذا التحسين ولا\nذكر من رواه!\nوأبو الوليد مؤلف \"الأخبار\" لا أعرف حاله في الرواية؛ فإنه غير مترجم في\nكتب رجال الحديث. والله أعلم.","vol":"13","page":90},{"text":"<span data-type=\"title\" id=toc-6066>٦٠٤٢ </span>- (كان يدعو؛ يقولُ: اللهم! قَنِّعْني بما رَزَقْتَني وباركْ\nلي فيه، وأَخلِفْ علي كلَّ غائبةٍ لي بخيرٍ) .\nضعيف.\nأخرجه الحاكم (١/ ٥١٠): أخبرني أبو عبد الله محمد بن الخليل\nالأصبهاني، ثم قال: (٢/٣٥٦): أخبرنا الشيخ أبو بكر بن إسحاق، قال الأول:\nثنا، وقال الآخر: أنبأ، ثم اتفقا: ثنا محمد بن سعيد بن سابق: ثنا عمرو بن أبي\nقيس عن عطاء بن السائب - زاد الأول: [عن يحيى بن عمارة]- عن سعيد بن\nجبير عَنْ اِبْنِ عَبَّاسٍ ﵄ قال: ... فذكره مرفوعًا، وقال في الموضعين:\n\"صحيح الإسناد\"! ووافقه الذهبي!\nونقل ابن علان في \"شرح الأذكار\" (٤/٣٨٣) عن الحافظ ابن حجر أنه قال:\n\"هذا حديث حسن، وعمرو قديم السماع من عطاء، ويحيى بن عمارة أخرج\nله أحمد والترمذي والنسائي حديثًا غير هذا\"!\nقلت: وفي هذا الكلام نظر من وجوه:\nالأول: قوله: \"حديث حسن \"؛ مفهومه أن إسناده غير حسن ... وهو كذلك\nكما سيأتي بيانه؛ فهو يعني - إذن - أنه حسن لغيره، إما لمتابعة أو شاهد، فهل\nشيء من ذلك؟ لا؛ كما يأتي.\nالاني: أن يحيى بن عمارة هو الكوفي، وليس بالأنصاري المديني - وهذا ثقة\nمن رجال الشيخين، وأما الكوفي فليس كذلك -؛ فقد ذكره عقب الثقة، وقال:\n\" وعنه الأعمش، وذكره ابن حبان في (الثقات) \".\nقلت: وابن حبان معروف بتساهله بالتوثيق - كما كررنا مرارًا تنبيهًا للغافلين؛","vol":"13","page":91},{"text":"الذين لا يعلمون أن ابن حبان كثيرًا ما يوثق المجهولين أو المستورين -، وقد أشار\nالذهبي أن هذا منهم بقوله في \"الميزان \":\n\"تفرد عنه الأعمش \".\nولذلك أشار أيضًا إلى توهين توثيق ابن حبان بقوله في \"الكاشف \":\n\"وعنه الأعمش. وُثِّق \". وكذلك فعل الحافظ حيث قال في \"التقريب \":\n\"مقبول \". أي: عند المتابعة، ولا متابع له مرفوعًا - كما سيأتي -.\nالثالث: أن الراوي اضطرب في إسناده: فمرة ذكر يحيى بن عمارة في\nإسناده، ومرة لم يذكره - كما رأيت -، ولست أدري ممن هذا؟ وكدت أن أقول: إنه\nمن ابن سابق - ولكنه ثقة -، مع احتمال أن يكون ذلك من عطاء بن السائب؛\nفإنه كان قد اختلط؛ فلعله حدث به في اختلاطه.\nلكن الحافظ كأنه أشار إلى أن رواية عمرو بن أبي قيس - وهو الرازي - سمع\nمنه قبل الاختلاط بقوله:\n\" ... قديم السماع من عطاء\".\nلكني في شك كبير - من إفادة قِدَم السماع - أنه لم يسمع منه بعد ذلك، ألا\nترى أن الحافظ نفسه قد ذكر أن حماد بن سلمة سمع من عطاء قبل الاختلاط\nوبعده؛ على أنني لم أر أحدًا نص على أن سماع عمرو بن أبي قيس من عطاء قبل\nالاختلاط. وقد استقصى أسماء الذين رووا عنه قبل الاختلاط الشيخ ابن الكيال\nفي \"الكواكب النيرات \" (ص ٣٢٢ - ٣٣٢) وليس فيهم عمرو هذا! والله أعلم.\nواعلم أته لا يزيل الاضطرابَ المذكور قولُ الحارث بن نبهان: حدثنا عطاء بن\nالسائب عن سعيد بن جبير ... به، فلم يذكرفيه يحيى بن عمارة.","vol":"13","page":92},{"text":"أخرجه السهمي في \"تاريخ جرجان \" (ص ٩١/ ٥٠) بإسناده عنه.\nذلك لأن الحارث هذا متروك - كما في \"التقريب \" -، لكن في \"العلل \" لابن\nأبي حاتم (٢/١٨٥) أنه ذكر فيه يحيى بن عمارة، والذي لم يذكره هو: وهيب بن\nخالد، فقال:\n\"سألت أبي عن حديث رواه عمرو بن أبي قيس والحارث بن نبهان الجرمي\nعن عطاء بن السائب عن يحيى بن عمارة عن سعيد بن جبير ... (قلت: فذكره\nمختصرًا، ثم قال:) ورواه وهيب بن خالد عن عطاء بن السائب عن سعيد بن\nجبير عَنْ اِبْنِ عَبَّاسٍ. قلت لأبي: أيهما أصح؟ قال: ما يدرينا؟ مرة قال كذا، ومرة\nقال كذا\".\nقلت: ووهيب سمع من عطاء بعد الاختلاط أيضًا؛ فلا تعطي روايته عنه\nترجيحًا لأحدِ وَجهي الاضطراب من جهة، ولا يعطي للحديث قوةً من جهة\nأخرى.\nوأما متابعة الحارث بن نبهان فلا يستشهد بها؛ لما عرفت من شدة ضعفه،\nسواء كانت متابعته على ما روى السهمي، أو على ما ذكر ابن أبي حاتم عنه.\nوكذلك لا يفيد الحديث قوة قول سعيد بن زيد: ثنا عطاء بن السائب: ثنا\nسعيد بن جبير قال:\nكان ابن عباس يقول: احفظوا هذا الحديث - وكان يرفعه إلى النبي ﷺ،\nوكان يدعو به بين الركنين -:\n\" رب! قنعني بما رزقتني، وبارك لي فيه، واخلف على كل غائبة لي بخير\".\nأخرجه الحاكم (١/٤٥٥) وقال:","vol":"13","page":93},{"text":"\"صحيح الإسناد، ولم يخرجاه؛ فإنهما لم يحتجا بسعيد بن زيد أخي حماد\nابن زيد\"! ووافقه الذهبي على التصحيح!\nوفي ذلك نظر من وجهين:\nالأول: أن سعيد بن زيد قد تكلم فيه غير واحد من قبل حفظه، وفي\n\" التقريب \":\n\"صدوق له أوهام \".\nوالآخر: أنه - أعني: سعيدًا هذا - مع ضعف حفظه لم يذكر في الرواة الذين\nسمعوا من عطاء قبل الاختلاط. فمدار الحديث على عطاء؛ فهو العلة: لاختلاطه،\nوعدم ثبوت تحديثه بالحديث قبل اختلاطه.\nثم رأيت ابن علان قد نقل (٤/٣٨٢ - ٣٨٣) عن الحافظ أنه قال في رواية\nالحاكم هذه:\n\"حديث غريب، أخرجه الحاكم وقال: (فذكر كلامه المتقدم، وبعض ما قيل\nفي سعيد بن زيد، ثم قال:) وضعفه قوم من جهة ضبطه، وأخرج له مسلم\nمتابعة، والبخاري تعليقًا، ومقرونًا، هو (يعني: عطاء بن السائب) ممن اختلط،\nوسماع سعيد منه متأخر، لكنه لم ينفرد به فقد أخرجه سعيد بن منصور عن\nخلف بن خليفة، وخالد بن عبد الله كلاهما عن عطاء - أي: وهو شيخ سعيد بن\nزيد فيه -، عن سعيد بن جبير عَنْ اِبْنِ عَبَّاسٍ ... موقوفًا عليه. وهما أحفظ من\nسعيد برفعه من هذا الوجه. وقد تابعه على رفعه من هو أوثق منه، لكن زاد في\nالسند رجلًا، وأطلق في المتن ... \".\nقلت: ثم ذكر حديث الترجمة من رواية الحاكم الأولى. وكأنه لم يستحضر.","vol":"13","page":94},{"text":"الرواية الأخرى التي ليس في سندها الرجل - وهو: يحيى بن عمارة، وسبق بيان\nذلك، وأنه اضطراب من بعض رواته، مع الرد على الحافظ تحسينه للحديث؛ فتذكر -.\nوفد تابع [أسباط] (*) خلفًا وخالدًا على وقفه، فقال ابن أبي شيبة في \"المصنف \"\n(٤/١٠٩): نا أسباط بن محمدعن عطاء عن سعيد بن جبير قال:\nكان من دعاء ابن عباس الذي لا يدعُ بين الركن والمقام أن يقول: رب!\nقنعني ...، والباقي كحديث الترجمة.\nقلت: وأسباط بن محمد ثقة من رجال الشيخين؛ فالوقف هو المحفوظ عن\nعطاء بن السائب.\nوقد روي كذلك من وجه آخر؛ ولكنه مظلم. فقال الأزرقي في \"أخبار مكة\"\n(١/٣٤٠ - ٣٤١): حدثنا جدي: أخبرنا سعيد بن سالم عن عثمان بن وساج\nقال: وأخبرني ياسين قال: أخبرني أبو بكر بن محمد عن سعيد بن المسيب ...\nقال: وأخبرت أن ابن عباس ﵁ كان يقول بين الركنين: اللهم!\nقنعني ... إلخ، وزاد: إنك على كل شيء قدير.\nوهذا سند واهٍ؛ مسلسل بالعلل:\n١ - سعيد بن سالم: فيه ضعف من قبل حفظه، وهو مترجم في \"التهذيب \".\n٢ - ٤ - عثمان بن وساج واللذان فوقه: لم أعرفهم.\n٥ - ومُخبِر سعيد بن المسيب: لم يسم.\nوالخلاصة: أن الحديث لا يصح مرفوعًا ولا موقوفًا. ومداره على عطاء بن\nالسائب، و- هو مع اختلاطه - اختلفوا عليه: فمنهم من رفعه، ومنهم من أوقفه،\n_________\n(*) سقطت من أصل الشيخ رحمه الله تعالى؛ ويقتضيها السياق.","vol":"13","page":95},{"text":"ومنهم من أطلق الدعاء فيه، ومنهم من قيده بما بين الركنين اليمانيين، والظاهر أن\nذلك من آثار اختلاطه.\nوالطريق الأخير ترجح الوقف؛ لولا ما عرفت ما فيها من انعلل والضعف.\nوالله أعلم.\n(فائدة): تقدم عن الذهبي أن الأعمش تفرد بالرواية عن يحيى بن عمارة.\nوكذلك جاء في \"التهذيب \" وغيره، لكن أفاد ابن أبي حاتم (٤/٢/١٧٥) أنه روى\nعنه أيضًا عطاء بن السائب، وإسناد هذا الحديث يؤيد قوله؛ لولا ما فيه من\nالاضطراب - كما سبق -.\n(تنبيهات):\nالأول: حديث سعيد بن زيد المتقدم برواية الحاكم عزاه الحافظ في \"التلخيص\nالحبير\" (٢/٢٤٨) لابن ماجه أيضًا! وقلده في ذلك الزَّبيدي في \"شرح الإحياء\"\n(٤/ ٣٥١) ! وذلك وهم.\nالثاني: من التخريج السابق - مع استغراب الحافظ لحديث سعيد بن زيد\nالمرفوع - تعلم خطأ قول ابن علان - قبيل نقله لكلام الحافظ -:\n\"ومن المأثور ما في \"المستدرك \" بسند صحيح عَنْ اِبْنِ عَبَّاسٍ: أنه ﷺ كان\nيقول بين الركنين ... \"!\nالثالث: ذكر السيوطي الدعاء المذكور في هذا الحديث في أدعية \"الجامع\nالكبير\" (رقم ١٠٠٣٠/ طبع مصر) وقال:\n\" (ك) عَنْ اِبْنِ عَبَّاسٍ: أن النبي ﷺ كان يدعو بهذا الدعاء بين الركعتين:\nاللهم! ... وذكره \".","vol":"13","page":96},{"text":"كذا! وقع فيه \"الركعتين \" ... مكان \"الركنين \"، ولعله خطأ مطبعي. ثم إنني\nلم أر الحديث في النسخة المصورة من مخطوطة دار الكتب المصرية. والله أعلم.\nالرابع: سبق عن الحاكم أن مسلمًا لم يحتج بسعيد بن زيد - وهو الموافق\nلعدم ذكر الحافظ القيسراني إياه في كتابه \"رجال الصحيحين \" -، وهذا خلاف ما\nفي \"التهذيب \" وفروعه كـ \"التقريب \". وقد أزال الإشكال الحافظ في قوله المتقدم:\n\"أخرج له مسلم متابعة\" فخذها فائدة عزيزة من هذا الحافظ جزاه الله خيرًا.\nالخامس: تقدم في أول هذا التخريج عن الحافظ أن: \"يحيى بن عمارة أخرج\nله أحمد والترمذي والنسائي حديثًا غير هذا\".\nفأقول: هو من رواية الأعمش عن يحيى، لكن إطلاق العزو للنسائي يوهم\nأنه عنده في \"السن الصغرى\"، وليس كذلك؛ وإنما في \"الكبرى\" له في \"التفسير\"\n- كما في \"تحفة المزي \" - (٤/٤٥٦)، وفي \"التفسير\" أخرجه الترمذي أيضًا من\n\"سننه \" (٨/٣٦١/٣٢٣٠)، وهو في \" مسند أحمد\" (١/٢٢٧ - ٢٢٨)، وأخرجه\nالطبري في \"التفسير\" (٢٣/٧٩)، والبيهقي في \"السنن \" (٩/١٨٨) وفي \"الدلائل \"\n(٢/ ٣٤٥)، وقال الترمذي:\n\"حديث حسن \". زاد في بعض النسخ: \"صحيح \"!\nقلت: وهذا التصحيح أبعد ما يكون عن الصواب؛ لما عرفت من حال يحيى\nابن عمارة من الجهالة. على أن تحسينه ليس للإسناد، وإنما للمتن، ولا أعلم له\nشاهدًا بهذا التمام، والقصة في \"صحيح مسلم \" (١/ ٤١) وغيره من حديث أبي\nهريرة مختصرًا جدًّا؛ فهو شاهد قاصر. والله ﷾ أعلم.\nالسادس: قال السيوطي في \"الدر المنثور\" (٤/ ١٣٠):","vol":"13","page":97},{"text":"\"وأخرج ابن جرير وابن المنذر وابن أبي حاتم والحاكم - وصححه - والبيهقي\nفي \"الشعب \" من طرق عَنْ اِبْنِ عَبَّاسٍ في قوله: ﴿فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً﴾، قال:\nالقنوع، قال: وكان رسول الله ﷺ يدعو ... \" فذكر حديث الترجمة.\nقلت: والتنبيه هنا يشمل أمرين:\nالأول: قوله \"من طرق ... \"؛ يوهم خلاف الواقع الذي حررناه فيما سلف؛\nفإنه لا طريق له إلا من رواية عطاء بن السائب.\nوالآخر: أن ابن جرير لم يرو حديث الترجمة؛ عند الآية المذكورة: ﴿فَلَنُحْيِيَنَّهُ\nحَيَاةً طَيِّبَةً﴾ !\n<span data-type=\"title\" id=toc-6067>٦٠٤٣ </span>- (إذا تَطَيَّبَت المرأةُ لغيرِ زوجِها فإنما هو نارٌ في شَنَار) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/١٦٦/٢/٧٥٣٩): حدثنا\nمحمد بن أبان: ثنا عبد القدوس بن محمد: حدثتني أمي حبيبة بنت منصور:\nحدثتني أم سليمة بنت شعيب بن الحبحاب عن أبيها عن أنس بن مالك: أن\nرسول الله ﷺ قال: ... فذكره، وقال:\n\"لا يروى عن شعيب إلا بهذا الإسناد\".\nقلت: وهو ضعيف مجهول؛ حبيبة وأم سليمة لم أجد لهما ذكرًا في شيء\nمن كتب الرواة، ولا ذكرهما الذهبي في (فصل النساء المجهولات) من آخر\n\"الميزان\"، ولذا قال الهيثمي في \"مجمع الزوائد\" (٥/١٥٧):\n\"رواه الطبراني في \"الأوسط \"، وفيه امرأتان لم أعرفهما، وبقية رجاله\nثقات \".\nوقد وجدت للحديث شاهدًا، ولكنه موقوف، وإسناده واهٍ، يرويه نعيم بن","vol":"13","page":98},{"text":"حماد: ثنا بقية بن الوليد عن يزيدَ بنِ عبد الله الجهني عن أنس بن مالك رضي\nالله عنه قال:\nدخلت على عائشة ﵂ ورجل معها (١)، فقال الرجل: يا أم\nالمؤمنين! حدثينا عن الزلزلة؟ فأعرضت عنه بوجهها. قال أنس: فقلت لها:\nحدثينا يا أم المؤمنين عن الزلزلة؟ فقالت: يا أنس! إن حدثتك عنها عشت حزينًا،\nوبعثت وذلك الحزن في قلبك. فقلت: يا أماه! حدثينا؟ فقالت:\nإن المرأة إذا خلعت ثيابها في غير بيت زوجها، هتكت ما بينها وبين الله عز\nوجل من حجاب.\nوإن تطيبت لغير زوجها كان عليها نارًا وشنارًا.\nفإذا استحلوا الزنا، وشربوا الخمور بعد هذا، وضربوا المعازف؛ غار الله في\nسمائه، فقال للأرض: تزلزلي بهم، فإن تابوا ونزعوا، وإلا؛ هَدَمَها عليهم.\nفقال أنس: عقوبة لهم؟ قالت: رحمة وبركة وموعظة للمؤمنين، ونكالًا\nوسخطة وعذابًا للكافرين.\nقال أنس: فما سمعت بعد رسول الله ﷺ حديثًا أنا أشد به فرحًا مني بهذا\nالحديث، بل أعيش فرحًا، وأبعث حين أبعث وذلك الفرح في قلبي - أو قال: في\nنفسي -. أخرجه الحاكم (٤/٥١٦) وقال:\n\"صحيح على شرط مسلم \"! وتعقبه الذهبي بقوله:\n٩ قلت: بل أحسبه موضوعأً على أنس، ونعيم منكر الحديث إلى الغاية، مع\nأن البخاري روى عنه \".\n_________\n(١) كذا، رفي رواية ابن أبي الدنيا الآتية: \" معه \" ... ولعلها الصواب.","vol":"13","page":99},{"text":"قلت: هذا الإطلاق يوهم أن البخاري روى له محتجًا به، وليس كذلك؛ فإنه\nإنما روى له مقرونًا بغيره؛ كما قال الذهبي في \"الميزان \"، والحافظ في \"التهذيب \"،\nوغيرهما ممن تقدم أو تأخر، مع قلة ما روى عنه، فقد قال الحافظ في \"مقدمة\nالفتح \" (ص ٤٤٧):\n\"لقيه البخاري، ولكنه لم يخرج عنه في \"الصحيح \" سوى موضع أو موضعين،\nوعلق له أشياء أخر، وروى له مسلم في المقدمة موضعًا واحدًا ... \".\nثم حكى اختلاف العلماء فيه: ما بين موثِّق، ومضعِّف، وناسب له إلى\nالوضع، وبسط أقوالهم في \"التهذيب \"، ويتلخص منها ما قاله في \"التقريب \":\n\"صدوق يخطئ كثيرًا\".\nقلت: ولذلك فإن الشيخ التويجري لم يصب في تعقبه - في كتابه \"الصارم\nالمشهور\" (ص ٣٣) - الحافط الذهبيَّ - بعد أن نقل عنه ما تقدم -:\n\"قلت: وهذا تحامل من الذهبي على نعيم بن حماد، ولم يكن بهذه المثابة،\nوإنما أنكر عليه بعض أحاديثه لا كلَّها ... \".\nقلت: أوَ لا يكفي هذا في تضعيف ما تفرد به من الحديث؟! ثم قال:\n\"وروى عنه البخاري في \"صحيحه \" ومسلم في مقدمة (صحيحه) \".\nقلت: قد عرفت قلة ما روى عنه البخاري، وأنه لم يحتج به. وكذلك يقال\nفي رواية مسلم له في \"المقدمة\"؛ فإنه:\nأولًا: لم يرو لى فيها حديثًا مرفوعًا إلى النبي ﷺ، وإنما في تجريح عمرو بن\nعبيد المعتزلي، فقد روى فيها (١/١٧) من طريقين عنه بسنده عن يونس بن عبيد\nقال:","vol":"13","page":100},{"text":"\"كان عمرو بن عبيد يكذب في الحديث \".\nوثانيًا: أنه روى له هذا في الشواهد؛ فقد أتبعه بالرواية بسندين آخرين عن\nغير يونس تكذيبَ عمرو بن عبيد.\nفإذن؛ لا قيمة لرواية الشيخين لنعيم بن حماد، وبخاصة بعد ثبوت جرح\nجمع له لسوء حفظه، وكثرة وهمه، وكذلك لا قيمة لتوثيق من وثقه، الذي\nجنح إليه التويجري معرضًا عن قاعدة علماء الحديث: \"الجرح مقدم على\nالتعديل \"، ولا غرابة في ذلك؛ فإنه حديث عهد بهذا العلم الشريف؛ كما يدل\nعليه كتابُه هذا، وكثرة الأحاديث الضعيفة التي فيه ساكتًا عنها، ومغررًا قرّاء\nكتابه بها، ظنًّا منهم أنه لا يسكت عن الضعيف!\nوإن مما يؤكد ما ذكرته أمرين اثنين:\nالأول: أنه وقف عند جوابه عن إعلال الذهبي الحديث بنعيم بن حماد، فرد\nعليه بما عرفت وهاءه، ثم أتبعه بقوله:\n\"وأيضًا، فلم ينفرد نعيم بهذا الحديث، بل قد تابعه عليه محمد بن ناصح،\nرواه عن بقية بن الوليد بنحوه. رواه ابن أبي الدنيا، فبرئ نعيم من عهدته. والله\nأعلم \".\nوأقول: كلا؛ لأن التبرئة لا تَحَقَّقُ إلا إذا ثبتت عدالة محمد بن ناصح هذا؛\nلاحتمال أن يكون مجهولًا، أو يسرق الحديث أو غير ذلك من العلل القادحة، وقد\nترجمه الخطيب في \"تاريخ بغداد\" (٣/٣٢٤) برواية محمد بن الليث (الأصل:\nأبي الليث) الجوهري وابن أبي الدنيا، قال: \"وغيرهما\"، ولم يذكر فيه جرحًا ولا\nتعديلًا.","vol":"13","page":101},{"text":"والأمر الآخر: أننا لو سلمنا جدلًا بالتبرئة المذكورة؛ فإنه يرد على الشيخ\nمؤاخذتان هامتان:\nالأولى: أن في الإسنادين علتين فوق نعيم بن حماد:\n١ - بقية بن الوليد: فإنه مدلس وقد عنعنه من طريق نعيم كما رأيت، ومن\nطريق محمد بن ناصح كما سترى. ومن المعروف في علم المصطلح أن العنعنة من\nالمدلس علة تقدح في ثبوت الحديث، وبخاصة إذا كان من مثل بقية الذي قال فيه\nأبو مسهر:\n(أحاديث بقية ليست نقية؛ فكن منها على تقية \".\n٢ - يزيد بن عبد الله الجهني: الظاهرأنه من شيوخ بقية المجهولين، فإنه لا\nيعرف إلا بروايته عنه، ولم أجد له ذكرًا في شيء من كتب الرجال القديمة\nالأصول؛ مثل: \"تاريخ البخاري\" و\"الجرح والتعديل\" وغيرهما، وإنما ذكره الذهبي\nفي \"الميزان \"، وساق له برواية بقية عنه عن هاشم الأوقص عَنْ ابْنِ عُمَرَ مرفوعًا:\n، من اشترى ثوبًا بعشرة دراهم، وفي ثمنه درهم حرام ... \" الحديث، وقد\nسبق تخريجه برقم (٨٤٤)، وذكرت هناك أن بقية اضطرب في إسناده؛ فراجعه.\nوالمقصود: أن الذهبي لم يذكر في ترجمة الجهني هذا غير هذا الحديث،\nوقال فيه: \"لا يصح \". ووافقه العسقلاني.\nقلت: فهو مجهول العين؛ فلا أدري أعلم الشيخ التويجري بهاتين العلتين أم\nتجاهلهما؟! وسواء كان هذا أو ذاك: أفيجوز لمثله أن يتطاول على الحافظ الذهبي وأن\nينسبه إلى التحامل! وهو من هو في هذا العلم ونقد الرواة والمتون؟!\nومما سبق تعلم أن تصحيح الحاكم لهذا الإسناد على شرط مسلم هو من\nأفحش أخطائه الكثيرة في \"مستدركه \"!","vol":"13","page":102},{"text":"والمؤاخذة الأخرى: أنه دلس على القراء: فأوهمهم بالمتابعة التي ادعاها أنها\nمتابعة تامة مطابقة لسياق نعيم بن حماد إسنادًا ومتنًا، وليس كذلك، وبيانه من\nوجهين:\nالأول: أن ابن أبي الدنيا قال: حدثنا محمد بن ناصح: حدثنا بقية بن\nالوليد عن يزيد بن عبد الله الجهني: حدثني أبو العلاء عن أنس بن مالك: أنه\nدخل على عائشة ﵂ ورجل معه، فقال لها الرجل: يا أم المؤمنين!\nحدثينا عن الزلزلة؛ فقالت:\nإذا استباحوا الزنا ... إلخ.\nهكذا ساقه ابن القيم ﵀ في كتابه \"إغاثة اللهفان من مصائد\nالشيطان \" (ص ٢٦٤ - طبعة الحلبي)، ومنه نقل الشيخ التويجري - فيما أظن -،\nومن عادته أن لا يعزو إلى المصدر الذي نقل عنه، وهذا من سيئات مؤلفاته،\nوبخاصة إذا كان المصدر مما لم يطبع بعد؛ ككتاب ابن أبي الدنيا هذا، وأظنه \"ذم\nالملاهي، له، وقد كنت استنسخته من نسخة مخطوطة الظاهرية، ثم تبين أن فيها\nخرمًا في منتصفها، فأهملته، ثم لا أدري أين بقيت المنسوخة.\nوالمقصود أن محمد بن ناصح زاد في الإسناد: (أبو العلاء) بين الجهني\nوأنس. فمن أبو العلاء هذا؟ لا أدري، ولا الشيخ نفسه يدري! وقد ذكر الذهبي\nفي \"المقتنى في سرد الكنى\" (١/٤٠٥ - ٤٠٩) فيمن يكنى بأبي العلاء - جمعًا\nكثيرًا من الرواة، ثلاثة منهم رووا عن أنس:\n١ - يزيد بن درهم: عن أنس.\n٢ - صَبيح الهذلي: رأى أنسًا، لين.","vol":"13","page":103},{"text":"٣ - موسى القتبي: سمع أنسًا.\n١ - أما يزيد بن درهم: فهو مختلف فيه؛ فوثقه الفلاس، وقال ابن معين:\n\"ليس بشيء \". انظر \"الميزان \" و\"اللسان \".\n٢ - وأما صَبيح الهذلي: فله ترجمة في \"التاريخ الكبير\" (٢/٢/٣٢٥) - وهو\nعمدة الذهبي في قوله: \"رأى أنسًا \"، وتمامه عنده: \" ... ينبذ له في جرة\" -،\nوذكره ابن حبان في \"الثقات \" (٤/٣٨٥):\n\"يروي عن أنس بن مالك، وعنه حماد بن سلمة وعبد العزيز بن المختار\".\n٣ - وأما موسى القُتَبي: فذكره البخاري وابن أبي حاتم برواية حماد بن سلمة\nعنه، ولا أستبعد أن يكون الذي قبله، ويكون \"صبيح \" لقبًا له. ولعل عدم ذكر\nابن حبالت له بترجمة مفردة يشعر بذلك. والله أعلم.\nوجملة القول: أن أبا العلاء في سند ابن أبي الدنيا لا يعرف من هو من بين\nهؤلاء الثلاثة. فإن كان أحدهم؛ فليس فيهم من تطمئن النفس للثقة بعدالته\nوحفظه.\nهذا هو الوجه الأول مما يؤاخذ عليه الشيخ.\nوالوجه الآخر: - وهو الأهم -: أنه ليس في رواية ابن أبي الدنيا الفقرتان\nالأوليان المتعلقتان بالمرأة تخلع ثيابها وتَطَيَّبُ لغير زوجها - وهما موضع الشاهد في\nبحث الشيخ -، فلو أن سند الرواية كان صحيحًا؛ لم يجز للشيخ ولا لغيره - هدانا\nالله وإياه - أن يوهم القراء ما تقدمت الإشارة إليه، كما هو ظاهر. والله المستعان.\nلكن مما يجب التنبيه عليه، أن الشطر الأول من حديث عائشة المتعلق\nبالمرأة تخلع ثيابها قد صح من طريق أخرى عنها، ومن حديث أم الدرداء أيضًا،","vol":"13","page":104},{"text":"وهما مخرجان في كتابي \"آداب الزفاف في السنة المطهرة\" (ص ١٤٠ - ١٤١/\nالطبعة الجديدة - عمان)، فاقتضى التنبيه، وأن سوق حديث عائشة من رواية نعيم\nابن حماد؛ إنما كان من أجل أن فيه الفقرة الثانية الشاهدة لحديث الترجمة ...\nفاستلزم ذلك تحقيق الكلام فيه، وبيان أنه لا يصبح شاهدًا؛ لوقفه ووهائه. والله\nولي التوفيق.\nثم إن الذي في نسخة \"الأوسط \" المصورة: \"أم سليمة\"، وفي نسخة \"مجمع\nالبحرين في زوائد المعجمين\" المصورة من مكتبة الحرم المكي: \"أمي سليمة\"، ولما\nلم نجد لها ترجمة؛ لم نتمكن من معرفة الراجح منهما. والله أعلم.\nومن الغريب أن الشيخ التويجري حين يحاول تقوية حديث عائشة بدفاعه\nعن نعيم بن حماد لا يَشْعُرُ أنه يقيم الحجة به على نفسه لقول أنس عنها:\n\" فأعرضت بوجهها عنه \"؛ لأن الإعراض بالوجه في مثل هذه الحالة لا يتبادر\nلذهن العربي إلا أن الوجه مكشوف! ولكني لا أستبعد على الشيخ أن يسلط عليه\nمعول التأويل حتى يخرجه عن دلالته الظاهرة؛ كما فعل في غيره من النصوص\nالصريحة الدلالة على خلاف رأيه!\n<span data-type=\"title\" id=toc-6068>٦٠٤٤ </span>- (كأنِّي بقومٍ يأتون مِنْ بعدي يَرْفعونَ أيْدِيَهم في الصلاة\nكأنها أذناب خَيْلٍ شُمْسٍ) .\nباطل بهذا اللفظ.\nجاء هكذا في \"مسند الربيع بن حبيب \" الذي سماه\nالإباضية بـ \"الجامع الصحيح \"! وهو مشحون بالأحاديث المنكرة والباطلة، التي تفرد\nبها هذا \"المسند\" دون العشرات، بل المئات، بل الألوف من كتب السنة المطبوعة\nمنها والمخطوطة، والمشهور مؤلفوها بالعدالة والثقة والحفظ بخلاف الربيع هذا! فإنه\nلا يعرف مطلقًا إلا في بعض كتب الإباضية المتأخرة التي بينها وبين الربيع قرون!","vol":"13","page":105},{"text":"ومع ذلك فليس فيها ترجمة عنه وافية نقلًا عمن كانوا معاصرين له أو قريبًا من\nعصره من الحفاظ المشهورين!\nفهذا عالم الإباضية في القرن الرابع عشر عبد الله بن حميد السالمي (ت\n١٣٣٢) لما شرح هذا \"المسند\" وقدم له مقدمة في سبع صفحات؛ ترجم في بعضها\nللربيع، وبالغ في الثناء عليه ما شاء له تعصبه لمذهبه؛ دون أن ينقل حرفًا واحدًا\nفي توثيقه والشهادة له بالحفظ؛ ولو عن أحد الإباضيين المتقدمين! لا شيء من\nذلك البتة.\nولذلك لم يرد له ذكر في شيء من كتب الرجال المعروفة لدينا، ولا لكتابه\nهذا \"المسند\" ذكرٌ في شيء من كتب الحديث والتخاريج التي تعزو إلى كتب قديمة\nلا يزال الكثير منها في عالم المحطوطات، أو عالَم الغيب! وكذلك لم يذكر هذا\n\"المسند \" في كتب المسانيد التي ذكرها الشيخ الكتاني في \"الرسالة المستطرفة\" - وهي\nأكثر من مئة -.\nثم إننا! وفرضنا أن الربيع هذا ثقة حافظ - كما يريد الإباضيون أن يقولوا! -؛\nفلا يصح الاعتماد عليه! إلا بشرطين اثنين:\nالأول: أن يكون لكتابه إسناد معروف صحيح إليه، ثم تلقته الأمة بالقبول،\nولا شيء من ذلك عندهم؛ بله عندنا! فإن الشيخ السالمي - في \"شرحه \" المشار\nإليه آنفًا - لم يتعرض لذلك بشيء من الذكر، ولو كان موجودًا لديهم؛ لسارعوا\nلإظهاره، والمبالغة في تبجيله؛ توثيقًا لـ \"مسند الربيع\" الذفي هو عندهم بمنزلة\n\"البخاري\" عندنا!\nوشتان ما بينهما، فإن \"صحيح البخاري \" صحيح النسبة إليه حتى عند\nالفرق التي لا تعتمد عليه - كالشيعة وغيرهم -! .","vol":"13","page":106},{"text":"ومن الغريب أن الشيخ السالمي ذكر في مقدمة \"المسند\" (ص ٤) أن مرتب\n\"المسند\" يوسف بن إبراهيم الوارجلاني ضم إليه روايات محبوب بن الرحيل عن\nالربيع، وروايات الإمام أفلح بن عبد الوهاب الرستمي عن أبي غانم بشر بن غانم\nالخراساني، ومراسيل جابر بن زيد، وجعل الجميع في الجزء الرابع من الكتاب.\nقلت: ويبدو جليًّا لكل متأمل أن الشيخ نفسه لا يعلم الراوي لـ \"المسند\" عن\nالربيع، وألا؛ لذكره كما ذكر الراوي محبوبًا للضَّميمة عنه؛ وهي تشمل الجزء\nالثالث والرابع منه. ومحبوب هذا مجهول عندنا، بل وعندهم فيما أظن!\nوإذا كان كذلك؛ أفلا يحق لنا أن نتساءل: أفلا يجوز أن يكون الراوي\nلـ \"المسند\" في جزئه الأول والثاني منه. راويًا كمحبوب هذا؛ مجهولًا، أو أسوأ؟!\nفكيف يصح الاعتماد عليه بل أن يقال: \"هو أصح كتاب من بعد القرآن \" - كما\nقال الشيخ المذكور في أول صفحة من مقدمته المذكورة -؟! تالله! إن هذا لهو\nالتعصب الأعمى؛ مهما كان شأن قائله فضلًا وعلمًا!\nفلا تغترَّ - أيها القارئ الكريم! - بالمقدمة المذكورة؛ فكلها مغالطات ودعاوى\nفارغة، لا قيمة لها من الوجهة العلمية، ولا لمقدمة الأستاذ عزالدين التنوخي\n﵀ وعفا عنه لشرح الشيخ السالمي لـ \"المسند\"؛ لأنها مستمدة من كلام\nالشيخ، فهو إعادة له وصياغة جديدة من عنده؛ يذكرني مع الأسف بالمثل المعروف:\n\" أسمع جعجعة ولا أرى طحنًا \"!\nبل يجوز عنده أن يكون الراوي لهذا \"المسند\" أسوأ من راوٍ مجهول؛ فقد\nروى عنه رجل كذاب، وهذا مما حفظه لنا الإمام أحمد في كتابه \"العلل \" فقال\n(٢٥٤/١):\n\"سمعت هشيمًا يقول: ادعوا الله لأخينا عباد بن العوام؛ سمعته يقول:","vol":"13","page":107},{"text":"كان يقدم علينا من البصرة رجل يقال له: الهيثم بن عبد الغفار الطائي:\nيحدثنا عن همام عن قتادة وأبيه (الأصل: رأيه)، وعن رجل يقال له: الربيع بن\nحبيب عن ضمام عن جابر بن زيد، وعن رجاء بن أبي سلمة أحاديثَ، وعن\nسعيد بن عبد العزيز، وكنا معجبين به، فحدثنا بشيء أنكرته وارتبت به. ثم لقيته\nبعدُ، فقال لي: ذاك الحديث اترُكْه أو دَعْهُ. فقدمت على عبد الرحمن بن مهدي،\nفعرضت عليه بعض حديثه؛ فقال:\n\"هذا رجل كذاب، أو قال: غير ثقة\". قال أحمد:\nولقيت الأقرع بمكة، فذكرت له بعض هذه الأحاديث، فقال: هذا حديث البري\nعن قتادة - يعني: أحاديث همام -؛ قلبها. قال: فخرقت حديثه، وتركناه بعد\".\nورواه العقيلي في \"الضعفاء\" (٤/٣٥٨) عن عبد الله بن أحمد عن أبيه. وابن\nعدي في \"الكامل \" (٧/٣٥٦٣) مختصرًا.\nوله ترجمة في \"لسان الميزان \" بفوائد زائدة، من ذلك أن الهيثم هذا كان أعلم\nالناس بقول جابر بن زيد.\nقلت: وضمام هذا - هو: ابن السائب - له في \"مسند الربيع \" من روايته عنه\nمباشرة ثلاثة أحاديث (رقم ١١٢ و٥٢٠ و٦٨٨)، قال في الأول منها: بلغني عن\nابن عباس ... فذكر حديثًا منكرًا. وقال في الآخرين: عن جابر بن زيد عن ابن\nعباس ... فذكر حديثين؛ الآخر منهما منكر. ولعله ييسر لي أن أفردهما بالذكر.\nوربيع بن حبيب هذا المذكور في \"العلل \" هو الإباضي هذا صاحب \"المسند\"\nويقال فيه: الأزدي الفراهيدي؛ فهو غير الربيع بن حبيب الحنفي أبو سلمة\nالبصري المترجم في \"التهذيب \" تمييزًا بينه وبين آخر يكنى بأبي هشام الكوفي\nالأحول.","vol":"13","page":108},{"text":"والمقصود: أن الهيثم هذا تبين أنه ممن روى عن الربيع بن حبيب؛ فمن\nالمحتمل أن يكون هو الراوي عنه \"مسنده \" هذا في جزئيه الأولين، فإن لم يكن هو؛\nفيرد الاحتمال الآخر ... وهو: أن يكون مجهولًا كمحبوب الذي روى عنه الجزءين\nالآخرين!\nوالخلاصة: أن الشرط الأول ليصح الاعتماد على \"مسند الربيع \" لم يتحقق.\nوأما الشرط الآخر: فهو أن يكون شيوخ المؤلف ومن فوقه من الرواة معروفين\nبالعدالة والرواية والثقة والحفظ، وهذا مفقود في شيوخه وغيرهم، وتفصيل القول\nفي ذلك لا يتسع المجال له هنا؛ فحسبنا على ذلك بعض الأمثلة:\nأولًا: شيخه مسلم بن أبي كريمة التميمي أبو عبيدة: ذكره الذهبي في\n\" الميزان \" وفي \" المغني في الضعفاء\" وقال:\n\"مجهول\". وسبقه إلى ذلك ابن أبي حاتم، فقال (٤/١٩٣):\n\"سمعت أبي يقول: مجهول \". وذكره ابن حبان في \"التابعين \" من كتابه\nإ الثقات، (٥/ ٤٠١) في آخرين معه، وقال:\n\"رووا عن علي بن أبي طالب. إلا أني لست أعتمد عليهم، ولا يعجبني\nالاحتجاج بهم لما كانوا فيه من المذهب الرديء\".\nقلت: وفسر الذهبي ثم العسقلاني دامذهبه الرديء\" بالتشيع! ويبدو لي أنه\nيعني: الخروج على علي ﵁، فإنه تميمي - كما رأيت -؛ فهو يلتقي في\nهذه النسبة مع عبد الله بن إباض التميمي الإباضي، قال الحافظ في \"اللسان \":\n\"رأس الإباضية من الخوارج، وهم فرقة كبيرة، وكان هو - فيما قيل - رجع عن\nبدعته؛ فتبرأ أصحابه منه، واستمرت نسبتهم إليه \".","vol":"13","page":109},{"text":"تلك هي حال أبي عبيدة هذا، وقد تجاهلها الإباضيون؛ فلم يعرجوا على ما\nنقلناه عن أئمتنا، ولو بجواب هزيل! بل بالغوا في الثناء عليه جزافًا من أنفسهم؛\nكما فعل الشيخ السالمي في مقدمة \"شرحه \"، وقلده - مع الأسف! - الأستاذ\nالتنوخي في تقدمته للشرح - وغيره -؛ بل تبجح فقال (ص: ر):\n\"وقَلَّ من المشتغلين بالحديث في ديارنا الشامية وفي مصر والعراق وغيرها من\nله معرفة برجال هذا \"المسند\"، ولذا يحسن بنا أن نعرفهم ولو بإيجاز ... \".\nثم ذكر سنة ولادته ووفاته (٩٥ - ١٥٨)، وأن من شيوخه جابر بن عبد الله\nالأنصاري الصحابي الجليل!\nفأقول: وهذا - والله! - منتهى الجهل، والتكلم بغير علم ... فإن جابرًا رضي\nالله عنه مات قبل الثمانين - باتفاق العلماء -، فكيف يدركه ويسمع منه من ولد\nسنة (٩٥) - أي: بعد موته بنحو (١٥) سنة -؟!\nأضف إلى ذلك: أنه لم يعتد بما تقدم عن علمائنا من أهل السنة، وهو - فيما\nأعلم - منهم ومن تلامذة الشيخ جمال الدين القاسمي ﵀، فهل انحرف\nعنه من بعده وصار إباضيًا أكثر من الإباضيين أنفسهم؟! حتى رأيت بعض هؤلاء\nيحتج بكلامه على أهل السنة!\nفاللهم! غفرًا، وأعوذ بالله من فساد هذا الزمان وأهله، لقد بلغت به الجرأة\nوعدم المبالاة بما يخرج من فيه إلى الكذب المكشوف؛ كقوله (ص: هـ):\n\"ورجال هذه السلسلة الربيعية من أوثق الرجال وأحفظهم وأصدقهم؛ لم يشب\nأحاديثها شائبة إنكار، ولا إرسال، ولا انقطاع، ولا إعضال \"!\nوهذا مخالف لواقع \"مسند الربيع \" هذا تمامًا. وشرح ذلك يحتاج إلى تأليف\nكتاب، وحسبنا الآن بعض الأمثلة الدالة على غيره.","vol":"13","page":110},{"text":"فهذا هو الشيخ الأول المجهول، فأين الثقة وأين الحفظ؟!\nوإنك لتزداد عجبًا - أيها القارئ الكريم! - إذا علمت أن الجزء الأول والثاني\nمن \"مسند ربيعهم\" كل أحاديثه - وعددها (٧٤٢) - عن هذا الشيخ المجهول!!\nوهو راوي هذا الحديث الباطل؛ كما يأتي قريبًا إن شاء الله تعالى.\nثانيًا: أبو ربيعة زيد بن عوف العامري البصري: أخبرنا حماد بن سلمة ...\nقلت: فذكر له (٢١٣/٨٢٥) حديثًا أصله في \"الصحيحين \"، لكن زاد\nعليهما فيه زيادة منكرة! قال الذهبي في ترجمته من \"الميزان \":\n\" تركوه \".\nثالثًا: قال (٢٢٢/٨٤٤): وأخبرنا بشر المَريسي عن محمد بن يعلى قال:\nأخبرنا الحسن بن دينار عن خَصيب بن جحدر ... إلخ. فذكر حديثًا موقوفًا على\nأبي هريرة! وهو في \"صحيح البخاري\" مرفوع، ثم إن في آخر الموقوف أثرًا عن ابن\nعباس لا نعرف له أصلًا!\nوبشر المريسي: هو المبتدع الجهمي الضال، قال الذهبي وغيره:\n\"لا ينبغي أن يروى عنه، ولا كرامة \".\nوهو القائل بخلق القرآن، والإباضية معه في هذه الضلالة!\nوإنما سردت إسناده ليتبين القارئ قيمة روايات هذا \"المسند\"؛ فإن شيخ\nالمريسي محمد بن يعلى جهمي متروك الحديث. وروى الربيع عنه (٢١٥/٨٢٨)\nمباشرة؟!\nوالحسن بن دينار: كذبه أحمد ويحيى، كما في \"اللسان\".\nوخَصيب بن جَحدر: كذبه شعبة والقطان وإبن معين.","vol":"13","page":111},{"text":"وأما سائر رجاله - ممن فوق شيوخه في أحاديث أخرى - ففيهم جمع من\nالضعفاء والمتروكين مثل: مجالد بن سيد (٢١٦/٨٣٣) . وأبان بن [أبي] عياش\n(٢١٧/٨٣٤): وهو متروك، ومرة روى عنه مباشرة (٢١٨/٨٣٦)، وأبو بكر الهذلي\n(٢٢٠/٨٤٠): وهو متروك أيضًا، ومثله جويبر عن الضحاك (٢٢٠/٨٣٩)، ومرة\nقال (٢١٥/٨٢٩): وأخبرنا جويبر عن الضحاك ...\nوالكلبي (٢٢٣/٨٤٦): وهو كذاب.\nهذا قُلٌّ من جُلٍّ من حال مؤلف \"مسند الربيع \" وبعض شيوخه ورواته،\nوحينئذٍ يتبين جليًا بطلان تسمية الإباضيين ومن اغتر بهم من المنتسبين إلى السنة\nله بـ \"المسند الصحيح \"! وأبطلُ منه قول الشيخ السالمي الإباضي المتقدم:\n\"إنه أصح كتاب بعد القرآن \"!\nأقول: إذا عرفت ما تقدم؛ فإنه ينتج منه حقيقة علمية هامة كتمها أو انطلى\nأمرها على الإباضية، وهي تتلخص في أمرين:\nأحدهما: أن الربيع بن حبيب هذا الذي نسب إليه هذا \"المسند\" لا يعرف\nمن هو؟\nوالأخر: أنه لو فرض أنه معروف ثقة؛ فإن \"مسنده \" هذا لا يعرف من رواه\nعنه، وهذا في جزئيه الأول والثاني. وأما الجزء الثالث والراج. فراويهما مجهول\n- كما تقدم -، وسيأتي ذكر بعض أحاديثه الباطلة برقم (٦٣٠٢) .\nوحينئذٍ تسقط الثقة به مطلقًا؛ فلا غرابة أن لا نجد له ذكرًا في كتب الحديث\nمن المسانيد وغيرها، وأن تقع فيه أحاديث كثيرة لا أصل لها!\nثم إن في إسناد هذا الحديث عنده جهالة أخرى: فإنه عنده (٥٨/٢١٣)","vol":"13","page":112},{"text":"هكذا؛ أبو عبيدة عن جابر بن زيد عَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ قال: ... فذكره.\nقلت: وأبو عبيدة هذا اسمه: مسلم بن أبي كريمة التميمي: قال أبو حاتم\nوالذهبي - كما تقدم -:\n\"مجهول \".\nثم إن حديثه هذا باطل من وجوه:\nالأول: أنه لا أصل له في شيء من كتب السنة؛ لا عَنْ اِبْنِ عَبَّاسٍ ولا عن\nغيره من الأصحاب.\nالثاني: أنه مخالف في لفظه للحديث الصحيح عن جابر بن سمرة رضي الله\nعنه قال: كُنَّا إِذَا صَلَّيْنَا مَعَ رَسُولِ اللَّهِ ﷺ؛ قُلْنَا السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ،\nالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ، وَأَشَارَ بِيَدِهِ إِلَى الْجَانِبَيْنِ، فَقَالَ رَسُولُ اللَّهِ ﷺ:\n\"عَلَامَ تُومِئُونَ بِأَيْدِيكُمْ كَأَنَّهَا أَذْنَابُ خَيْلٍ شُمْسٍ؟! إِنَّمَا يَكْفِي أَحَدَكُمْ أَنْ يَضَعَ\nيَدَهُ عَلَى فَخِذِهِ ثُمَّ يُسَلِّمُ عَلَى أَخِيهِ مَنْ عَلَى يَمِينِهِ وَشِمَالِهِ \".\nأخرجه مسلم وأبو عوانة وابن حبان في \"صحاحهم \"، وهو مخرج في\n\"صحيح أبي داود\" (٩١٦ - ٩١٨) .\nووجه المخالفة واضح جدًّا: ففيه أن الرفع المستنكر إنما هو رفع الأيدي عند\nالسلام في آخر التشهد، وأنه وقع في عهده ﷺ فأنكره. وفي حديث الإباضية\nأنه سيقع بعده ﷺ! وقد حملوه على رفع الأيدي عند الإحرام والركوع المتواتر\nفعله عن الصحابة والسلف ﵃. فقد ترجم له مرتب \"مسند الربيع بن\nحبيب \" يوسف بن إبراهيم السدراني الوارجلاني (ت ٥٧٠) فقال:\n\" ما جاء في منع الاقتداء بمن يرفع يديه في الصلاة\"!","vol":"13","page":113},{"text":"وعلى هذا مشى شارحه الشيخ عبد الله ابن حميد السالمي؛ فقال في شرحه\nلحديثهم (١/٣١٧):\n\" المشار إليهم في هذا الحديث هم قومنا (يعني: أهل السنة)؛ فإنهم هم\nالذين اختصوا برفع أيديهم في الصلاة كأنها أذناب خيل شمس، حتى نقل غير\nواحد منهم الإجماع على رفع اليدين عند تكبيرة الإحرام، ولم يتركه إلا النادر\nمنهم (!) فقد نقل عن مالك أنه لا يستحب. وحكاه الباجي عن كثير من\nمتقدميهم. ونقل عن الزيدية أنه لا يجوز رفع اليدين عند تكبيرة الإحرام ولا\nعند غيرها. وقيل: لم يقل بتركه منهم إلا الهادي يحيى بن الحسين وجده\nالقاسم بن إبراهيم. والحق: المنع ... لحديث الباب؛ وحديث جابر بن سمرة:\n\"ما لي أراكم رافعي أيديكم كأنها أذناب خيل شمس، اسكنوا في الصلاة\" رواه\nمسلم. وروى الحاكم في \"المدخل \" من حديث أنس: \"من رفع يديه في الصلاة؛\nفلا صلاة له \".\nوقد روى قومنا أحاديت الرفع عن العدد الكثير من الصحابة، فإن صح ذلك\n- ولا أراه يصح (!) -؛ فمنسوخ بما ذكرنا (!)، ويمكن أنه ﷺ رفع مرة واحدة؛ كما\nقيل: أنه أراد أن يفضح المنافقين الذين علقوا الأصنام تحت آباطهم، فإذا رفعوا؛\nأيديهم؛ سقطت وانكشفت، فيفتضحون بذلك فلا يفعلونه مرة أخرى، وإن لم\nيرفعوا؛ افتضحوا بالمخالفة (!)، وعلى الحالين فهو زجر لهم. فرواه قومنا سنة مسلوكة،\nرغبوا فيها؛ بل أوجبها بعضهم، وقد كشف لرسول الله ﷺ ما سيفعلونه بعده؛\nفأخبرنا به تحذيرًا بقوله: (كأني بقوم يأتون بعدي يرفعون ...) \" إا\nهذا كلامه بالحرف الواحد! عامله الله بما يستحق إا\nولقد أكد لي حين وقفت عليه أن ثناء الأستاذ عز الدين التنوخي عليه - في","vol":"13","page":114},{"text":"تقديمه لـ \"شرح مسند الربيع بن حبيب\" (ص: ك)، وقوله فيه: \"أن أبحاثه تدل\nعلى اعتدال في التحقيق، وبُعْد عن التعصب \"، أن ذلك - إنما كان منه تزلفًا إليه،\nومداهنة ... ولا أقول مداراة، اللهم! إلا إن كان التنوخي لا علم عنده مطلقًا\nبالأحاديث وفقهها؛ فإن شرح الشيخ السالمي لهذا الحديث وتعليقه عليه فقط يؤكد\nأنه من كبار أهل الأهواء المتعصبين لمذاهبهم، والمتكلفين لرد أدلة الحق المخالفة\nلهم. وإليك البيان:\nأولًا: قوله: \"لم يتركه إلا النادر منهم \" ... هذا من عندياته؛ فإنه لم يذكر\nأحدًا من أهل العلم ترك الرفع عند تكبيرة الإحرام، بل هو مخالف للإجماع الذي\nحكاه هو عن أهل السنة - ومنهم الطحاوي في \"شرح معاني الآثار\" (١/١٣٤) -،\nومن الظاهر أنه لا يعتد بإجماعهم، ولا بما كان عليه جماهير الصحابة والسلف في\nالرفع كما سيأتي.\nث! انيأ: فقد نقل عن مالك أنه لا يستحب!\nفأقول: هذا كالذي قبله، والكلام في الرفع عند تكبيرة الإحرام؛ فإنه خلاف\nما في \"المدونة\" (١/٦٨) و\"الموطأ، (١/٩٧)، وخلاف ما نقله العلماء عنه كابن\nرشد في \"البداية\": أن مذهبه الرفع عند تكبيرة الإحرام، دون أي خلاف عنه،\nبخلاف الرفع عند الركوع، فعنه روايتان، رجح الباجي في \"المنتقى\" (١/١٤٢)\nالرفع، وهو الموافق لما في \" الموطأ! .\nثالثًا: قوله: \"وحكاه الباجي عن كثير من متقدميهم \"!\nقلت: نص كلام الباجي:\n\"وروي عن بعض المتقدمين المنع من ذلك \".","vol":"13","page":115},{"text":"فأنت ترى أن الشيخ السالمي حرّف لفظة: (بعض) ... إلى: (كثير) ! فهل\nكان ذلك عن غير قصد؟ الجواب في المثالين الأولين! ثم إن الباجي أشار إلى\nتمريض الرواية بذلك!\nرابعًا: قوله: \"ونقل عن الزيدية أنه لا يجوز ... \".\nقلت: فيه إيهام خبيث: أن الناقل هو الباجي! وليس كذلك؛ فهو من كلام\nالسالمي نفسه، فكان عليه أن يدفع الإيهام بمثل قوله: \"ونقل بعضهم ... ! .\nوالناقل هو ابن المنذر والعبدري؛ كما في \"نيل الأوطار\" للشوكاني (٢/١٤٩)،\nثم رده بقوله:\n\"وهو غلط على الزيدية؛ فإن إمامهم زيد بن علي ﵀ ذكر في كتابه\nالمشهور بـ \"المجموع \" حديث الرفع (١)، وقال باستحبابه أكابر أئمتهم المتقدمين\nوالمتأخرين ... \".\nولذلك انتقد الشوكاني ﵀ مؤلف كتاب \"حدائق الأزهار\" الذي لم\nيذكر هذه السنة في (فصل سنن الصلاة) \" فقال في \"السيل الجرار\" (١/٢٢٦):\n\"وكان ينبغي له أن يذكر في هذا الفصل المشتمل على ذكر سنن الصلاة:\nالسنة العظمى والخصلة الكبرى التي هي أشهر من شمس النهار، وهي العلم الذي\nفي رأسه نار؛ وذلك: سنة الرفع عند افتتاح الصلاة؛ فإنها قد ثبتت من طريق\nخمسين من الصحابة منهم العشرة المبشرة بالجنة.\n_________\n(١) \" مسند الإمام زيد\" (ص ٩٠) . واعلم أن هذا \"المسند\" حاله عندنا كحال \"مسند الربيع\nابن حبيب \" أو أسوأ؛ فإنه من رواية عمرو بن خالد أبي خالد الواسطي عن الإمام زيد.\nوالواسطي هذا اتفق أئمتنا على أنه كذاب وضاع؛ فراجع ترجمته في \"الميزان\" وغيره.","vol":"13","page":116},{"text":"ثم سنة الرفع عند الركوع وعند الاعتدال منه، ثم سنة ضَمّ اليد اليمنى على\nاليسرى؛ فإن هذه سنن ثابتة بأحاديث متواترة ...، إلخ.\nخامسًا: قال: \"والحق: المنع ... لحديث الباب \".\nقلت: قد عرفت أن الحديث منكر سندًا، باطل متنًا، وإن مما يؤكد ذلك أن\nابن عباس الذي نسبوا الحديث إليه قد صح عنه من طرق أنه كان يرفع يديه عند\nافتتاح الصلاة، وإذا ركع، وإذا رفع رأسه من الركوع.\nأخرجه عبد الرزاق في (المصنف \" (٢/٦٩)، وابن أبي شيبة أيضًا (١/٢٣٥)\nبسندٍ صحيح عنه.\nثم أخرجه عبد الرزاق بسند آخر صحيح عن طاوس قال:\nرأيت عبد الله بن عمر، وعبد الله بن عباس، وعبد الله بن الزبير يرفعون أيديهم\nفي الصلاة.\nقلت: فلو كان الحديث صحيحًا عَنْ اِبْنِ عَبَّاسٍ، وبالمعنى الذي حملوه عليه؛\nلم يخالفه ابن عباس ولا غيره من الأصحاب - كما هو ظاهر -.\nسادسًا: قال: \"وحديث جابر بن سمرة: (ما لي أراكم ...) \" الحديث.\nفأقول: هذه رواية مختصرة، قد فسرتها رواية أخري لمسلم وغيره، وبينت أن\nالإنكار كان على رفع الأيدي عند السلام - كما تقدم -. وبهذا أجاب الشوكاني،\nولكنه قال عقبه:\n\"ورُدّ هذا الجواب بأنه قصر للعام على السبب، وهو مذهب مرجوح - كما تقرر\nفي الأصول -. وهذا الرد متجه؛ لولا أن الرفع قد ثبت من فعله ﷺ ثبوتًا متواترًا\n- كما تقدم -، وأقل أحوال هذه السنة المتواترة أن تصلح لجعلها قرينة لقصر ذلك","vol":"13","page":117},{"text":"العام على السبب، أو لتخصيص ذلك العموم على تسليم عدم القصر. وربما نازع\nفي هذا بعضهم فقال: قد تقرر عند بعض أهل الأصول: أنه إذا جُهل تاريخ العام\nوالخاص أُطْرِحَا! وهو لا يدري أن الصحابة قد أجمعت على هذه السنة بعد موته\nﷺ، وهم لا يجتمعون إلا على أمر فارقوا رسول الله ﷺ عليه. على أنه قد ثبت\nمن حديث ابن عمر عند البيهقي أنه قال - بعد أن ذكر أن رسول الله ﷺ كان يرفع\nيديه عند تكبيرة الإحرام وعند الركوع وعند الاعتدال -:\nفما زالت تلك صلاته حتى لقي الله تعالى.\nوأيضًا؛ المتقرر في الأصول بأن العام والخاص إذا جُهل تاريخهما؛ وجب\nالبناء. وقد جعله بعض أئمة الأصول مجمعًا عليه؛ كما في \"شرح الغاية\"\nوغيره \". انتهى كلام الشوكاني ﵀.\nولقد كابر الزيلعي في \"نصب الراية\" (١/٣٩٣) والمعلق عليه، فأبيا تفسير\nالرواية المختصرة بالرواية المفصلة، وتجاهلا ما ذكره الزيلعي عن البخاري في رده على\nالحنفية، وهو قوله:\nإ ولو كان كما ذهبوا إليه لكان الرفع في تكبيرات العيد أيضًا منهيًّا عنه؛ لأنه\nلم يستثن رفعًا دون رفع، بل أطلق \".\nورفع اليدين في تكبيرات العيدين هو قول أبي حنيفة وصاحبيه كما في\n\"مختصر الطحاوي \" (ص ٣٧)، و\"الهداية\" (٢/٤٣)، وروي رفعهما في تكبيرات\nالجنازة أيضًا عن أبي حنيفة، وتعجب منه ابن حزم في \"المحلى\" (٥/١٢٨)؛ لأنه\n- كما قال - لم يأت قط عن النبي ﷺ، ومنعه في سائر الصلوات، وقد صح عن\nالنبي ﷺ!!","vol":"13","page":118},{"text":"وكابر المعلق أيضًا على \"نصب الراية\" (٢/٢٨٥) فقال عقبه:\n\"قلت: هذه النسبة منه أعجب \".\nوأقول: لا عجب؛ فإن قول أبي حنيفة هذا منقول في \"حاشية ابن عابدين \"\nوغيره، وعليه عمل أئمة بلْخ الحنفيين؛ خلافًا لحنفية اليوم!\nسابعًا: قوله: \"وروى الحاكم في \"المدخل \": ... من رفع يديه في الصلاة؛\nفلا صلاة له \".\nقلت: هذا غاية الضلال. أن يحتج بهذا الحديث وهو موضوع باتفاق العلماء!\nحتى الحنفية منهم؛ كالزيلعي والقاري، فقال في \"موضوعاته\":\n\"هذا الحديث وضعه محمد بن عكاشة الكرماني قبَّحه الله \".\nوأورده ابن الجوزي في \"الموضوعات \" (٢/٩٦ - ٩٨) من حديث أنس وغيره،\nوقال:\n\"وما أبله من وضع هذه الأحاديث الباطلة ليقاوم بها الأحاديث الصحيحة!\nففي \"الصحيحين، من حديث ابن عمر: أن النبي ﷺ كان إذا افتتح الصلاة؛ رفع\nيديه ... \" الحديث.\nوقول الشيخ الإباضي: \"وروى الحاكم ... \" يوهم أنه رواه بإسناده إلى محمد\nابن عكاشة! وليس كذلك؛ فإنه إنما ذكره تحت جماعة وضعوا الحديث في الوقت\nلحاجتهم إليه، منهم ابن عكاشة هذا! راجع \"نصب الراية\" (١/٤٠٤ - ٤٠٥)،\nوإنما رواه ابن الجوزي بإسناده إليه، وأقره السيوطي على وضعه في \"اللآلي\" (٢/١٩\nو٤٧٠) وغيره. انظر الكلام عليه فيما تقدم برقم (٥٦٨) .\nوإن احتجاج الإباضي بهذا الحديث الموضوع لهو من أكبر الأدلة على جهله","vol":"13","page":119},{"text":"بهذا العلم أو تجاهله، وهو هنا شر من الجهل؛ لدخوله تحت قوله ﷺ: \"من حدث\nعني بحديث يرى أنه كذب؛ فهو أحد الكاذبين \". رواه مسلم وابن حبان وغيرهما.\nوالله المستعان، ولا حول ولا قوة إلا بالله.\nثامنأ: قال: \"وقد روى قومنا أحاديث الرفع عن العدد الكثير من الصحابة،\nفإن صح ذلك - ولا أراه يصح -؛ فمنسوخ \".\nقلت: هذا إعلان صريح منه أنه لا يقيم وزنًا للأحاديث الصحيحة! ولو كانت\nمتواترة، وعمل بها الصحابة ومن بعدهم ممن سلك سبيلهم! وأن التصحيح\nوالتضعيف عنده خاضع لهواه! وأن من كان على شاكلته لا يفيد البحث معهم إلا\nبعد الاتفاق على الأصول والقواعد. وهيهات هيهات!\nوقد وقفت حديثًا على رسالة لأحدهم في الرفع وضم اليدين في الصلاة؛\nذهب فيها إلى تضعيف أحاديث الرفع والضم كلها! وإن مما يُضحك الثكلى أنه\nصرح بأن حديث ابن عمر في الرفع المذكور آنفًا موضوع! وأن علته الإمام الزهري!!\nوقد رددت عليه ردًّا موجزًا في مقدمة الطبعة الجديدة لكتابي \"صفة الصلاة\".\nوأما ادعاء النسخ فقد سبق الجواب عنه من كلام الشوكاني، وفيه مَقْنَغٌ لكل\nمنصف. وكيف يستقيم في لُبِّ مسلم غير سكران بالهوى أن يتصور استمرار الصحابة\nعلى الرفع بعد النبي ﷺ وهو منسوخ؟! وقد صح عن الحسن البصري أنه قال:\nكان أصحاب النبي ﷺ يرفعون أيديهم إذا ركعوا، وإذا رفعوا رؤوسهم من\nالركوع ... كأنما أيديهم مراوح.\nوعن سعيد بن جبير: أنه سئل عن رفع اليدين في الصلاة؛ فقال: هو شيء\nيزين به الرجل صلاته، كان أصحاب رسول الله ﷺ يرفعون أيديهم في الافتتاح،\nوعند الركوع، وإذا رفعوا رؤوسهم.","vol":"13","page":120},{"text":"أخرجهما البيهقي (٢/ ٧٥) .\nوقال محمد بن عمرو بن عطاء: سمعت أبا حميد الساعدي في عشرة من\nأصحاب النبي ﷺ - منهم أبو قتادة -، قال أبو حميد: أنا أعلمكم بصلاة رسول\nالله ﷺ. قالوا: فاعرض. قال:\nكان رسول الله ﷺ إذا قام إلى الصلاة؛ رفع يديه حتى يحاذي بهما منكبيه،\nثم كبر ... الحديث بطوله، وفيه الرفع عند الركوع والرفع منه، وفي آخره:\nقالوا: صدقت؛ هكذا كان يصلي ﷺ.\nأخرجه أبو داود وغيره بإسناد صحيح على شرط مسلم، وصححه الترمذي وابن\nالجارود وابن حبان وغيرهم، وهو مخرج في \"الإرواء\" (٢/١٣/٣٠٥)، و\"صحيح\nأبي داود\" (٧٢٠) .\nوماذا عسى أن يقول القائل في رجل يتجرأ على تضعيف ما تواترت صحته\nعنه ﷺ، ثم هو لا يخجل أن يقول؛ \"ويمكن أنه ﷺ رفع لعذر مرة واحدة كما\nقيل ... \" إلى آخر هراثه وخرافته التي لا تعرف إلا من روايته\" ﴿فَإِنَّهَا لَا تَعْمَى\nالْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ﴾ .\n<span data-type=\"title\" id=toc-6069>٦٠٤٥ </span>- (نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ، وَعَمَلُ الْمُنَافِقِ خَيْرٌ مِنْ نِيَّتِهِ،\nوَكُلٌّ يَعْمَلُ عَلَى نِيَّتِهِ، فَإِذَا عَمِلَ الْمُؤْمِنُ عَمَلًا؛ نَارَ فِي قَلْبِهِ نُورٌ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٦/٢٢٨/٥٩٤٢) وعنه أبو\nنعيم في \"الحلية\" (٣/٢٥٥) من طريق حَاتِم بن عَبَّادِ بن دِينَارٍ الْحَرَشِيّ: ثَنَا يَحْيَى\nبن قَيْسٍ الْكِنْدِيُّ: ثَنَا أَبُو حَازِمٍ عَنْ سَهْلِ بن سَعْدٍ السَّاعِدِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ\nﷺ: ... فذكره. وقال أبو نعيم:","vol":"13","page":121},{"text":"\" غريب من حديث أبي حازم وسهل، لم نكتبه إلا من هذا الوجه \".\nقلت: وهو ضعيف؛ من أجل حاتم بن عباد، فإنه لا يعرف إلا في هذا\nالحديث، ولم نجد له ذكرًا في كتب الرجال، وبه أعله الهيثمي؛ فقال في \"مجمع\nالزوائد\" (١/ ٦١):\n\"رواه الطبراني في \"الكبير\"، ورجاله موثقون، إلا حاتم بن عباد بن دينار\nالجرشي؛ لم أر من ذكر له ترجمة\".\nوذكر نحوه في مكان آخر (١/١٠٩) .\nولذلك ضعفه الحافظ العراقي؛ فقال في \"تخريج الإحياء\" (٤/٣٦٦):\n\"أخرجه الطبراني من حديث سهل بن سعد، ومن حديث النواس بن\nسمعان، وكلاهما ضعيف\".\nقلت: وحديث النواس مختصر، وقد مضى تخريجه برقم (٢٧٨٩) .\nوقول الهيثمي: \" ... ورجاله موثقون ... \" فيه إشارة إلى أن توثيق بعضهم\nليِّن، وهو يحيى بن قيس الكندي؛ فإنه لم يوثقه أحد - فيما علمت - إلا ابن\nحبان (٧/٦٠٨)، ولذلك قال الحافظ في \"التقريب \":\n\"مستور\".\nلكن قد روى عنه أربعة من الثقات؛ فهو صدوق - كما ذكرت في \"تيسير\nالانتفاع \" -. والله أعلم؛ فالعلة من حاتم.\nوقد توبع ممن لا تفيد متابعته. أخرجه الخطيب في \"التاريخ \" (٩/٢٣٧) من\nطريق سمعان بن مسبّح الكسي: حدثنا الرييع بن حسان الكسي: حدثنا يحيى","vol":"13","page":122},{"text":"ابن عبد الغفار: حدثنا محمد بن سعيد: حدثنا سليمان النخعي عن أبي\nحازم ... به؛ دون قوله: \"فإذا عمل المؤمن ... \".\nأورده في ترجمة سمعان هذا، برواية ثلاثة عنه، ولم يذكر فيه جرحًا ولا\nتعديلًا.\nوالثلاثة الذين فوقه لم أعرفهم.\nوأما سليمان النخعي: فهو ابن عمرو أبو داود النخعي الكذاب، له ترجمة\nسيئة جدًّا في \"الميزان\" و\"اللسان \".\nوقد سئل ابن تيمية ﵀ عن الجملة الأولى من الحديث؟\nفأجاب: \" هذا الكلام قاله غير واحد، وبعضهم يذكره مرفوعًا، وبيانه من\nوجوه ... \".\nثم ذكرها، وهي خمس، فراجعها في \"مجموع الفتاوى\" (٢٢/٢٤٣ - ٢٤٥) .\n(تنبيه): بعد كتابة هذا التخريج والتحقيق بزمن بعيد، نزل إلى السوق\n\"مجمع الزوائد\" للهيثمي بتحقيق الأخ حسين سليم الداراني الدمشقي، بجزءين\nله الأول والثاني، فرأيته قد قال في تخريجه (١/٣٩٥):\n\"ويشهد له حديث أنس عند القضاعي، وحديث النواس بن سمعان فيه\nأيضًا، وإسنادهما ضعيفان \".\nقلت: فعجبت منه كيف اقتصر على هذا التضعيف المجمل، وهو يرى في\nإسناد حديث النواس من هو متهم - كما نبه عليه أخونا الفاضل حمدي السلفي\nفي تعليقه على \"مسند القضاعي\" (١/١١٩) -، وفي إسناد حديث أنس متروك،\nوقد بينت حالهما في المكان المشار إليه برقم (٢٧٨٩) . هذا أولًا.","vol":"13","page":123},{"text":"وثانيًا: حتى لو فرض أنهما صالحان للاستشهاد بهما؛ فذلك في غير هذا\nالحديث؛ لأنه أتم منهما لفظًا، وأكمل معنى. فتكون شهادتهما قاصرة. ومثل هذا\nالاستشهاد القاصر كثيرًا ما يقع في مثله الأخ الداراني وأمثاله من الأحداث في\nهذا العلم، وقد نبهت أكثر من مرة على ذلك. والله تعالى ولي التوفيق.\n<span data-type=\"title\" id=toc-6070>٦٠٤٦ </span>- (نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ، وإن اللهَ ﷿ لَيُعْطي العبدَ\nعلى نيته ما لا يُعْطيه على عمله، وذلك أن النيةَ لا رياءَ فيها، والعملَ\nيُخَالِطُه الرِّياءُ) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/١٠٣ - الغرائب الملتقطة)\nمن طريق شعيب بن إدريس عن علي بن أحمد عن أحمد بن عبد الله الهروي\nعن أبي هريرة منصور بن يعقوب عن سعيد عن قتادة عن أبي بردة عن أبي\nموسى ... رفعه.\nقلت: وهذا موضوع؛ آفته أحمد بن عبد الله الهروي، فإني أظنه الجُوَيْبَارِيَّ\nالكذاب المشهور؛ فإنه من أهل هراة، ومن هذه الطبقة. قال ابن حبان في\n\"الضعفاء\" (١/١٤٢):\n\"دجَّال من الدجاجلة، كذاب، يروي عن ابن عُيَينة ووكيع وأبي ضمرة\nوغيرهم من ثقات أصحاب الحديث ويضع عليهم ما لم يحدثوا. ولولا أن أحداث\nأصحاب الرأي بهذه الناحية خفي عليهم شأنه؛ لم أذكره في هذا الكتاب لشهرته\nعند أصحاب الحديث قاطبة بالوضع \".\nومن دونه لم أعرفهما.\nومنصور بن يعقوب: ذكره ابن عدي في \"الكامل \" (٦/٢٣٨٨) ولم يكنه،\nوساق له حديثين بإسناد له آخر، ثم قال:","vol":"13","page":124},{"text":"\"له غير ما ذكرت، ويقع فِي حَدِيثِه أشياء غير محفوظة\".\nقلت: ومما سبق تعلم تساهل الزَّبيدي في اقتصاره في تخريج الحديث في\n\"شرح الإحياء\" (١٠/١٥) على قوله: \"سنده ضعيف \"، كما تساهل في قوله:\n\"له طرق بمجموعها يتقوى الحديث \".\nوذلك لأن أكثرها شديدة الضعف، أما هذا فقد عرفت أن فيه الهروي\nالجُوَيْبَارِيَّ الكذاب.\nوحديث النَّوَّاس بن سَمعان المتقدم: فيه متهم بالوضع.\nومثله حديث أنس المتقدم هناك؛ فيه ضعيف جدًّا، وفي \"اللآلي المنثورة\" (٦٥):\n\"أخرجه البيهقي في \"شعب الإيمان\" من جهة يوسف بن عطية عن ثابت\nعن أنس ... به، وقال: هذا إسناد ضعيف. وقال ابن دحية: هذا الحديث لا\nيصح؛ يوسف بن عطية: قال النسائي فيه: متروك الحديث \".\nقلت: وخير طرقه طريق سهل الذي قبله؛ ففيه حاتم بن عباد الذي لم\nيعرف؛ فيبقى على ضعفه لعدم وجود شاهد معتبر له.\nوقد ذكر الزبيدي أن ابن الجوزي حكم على الحديث بالوضع، ولم أره في\n\"موضوعاته \" ولا في \"اللآلي المصنوعة \" للسيوطي. والله أعلم.\n(تنبيه): جاء حديث سهل بن سعد في \"الفردوس \" بتحقيق السعيد بن\nبسيوني زغلول برقم (٦٨٤٢)، وحديث أبي موسى عقبه برقم (٦٨٤٣) . فقال\nالمحقق في تعليقه عليه (٤/٢٨٦):\n\"ولم أجده من حديث أبي موسى\"!\nكذا قال! مع أنه قال في تعليقه على حديث سهل (٤/٢٨٥):","vol":"13","page":125},{"text":"\"٦٨٤٢ - إسناد هذا الحديث في زهر الفردوس (٤/١٢١) قال: أخبرنا ... \"؛\nفذكر إسناده إلى شعيب بن إدريس بسنده المذكور أعلاه إلى أبي موسى ... رفعه!\nفتأمل هذه (اللَّخبطة) ما أعجبها؛ فهو تحت حديث سهل ساق إسناد حديث\nأبي موسى، وتحت حديث أبي موسى قال: \"لم أجده \"!!\nثم هو إلى ذلك لما ساق إسناده؛ لم يتكلم عليه بشيء!\n<span data-type=\"title\" id=toc-6071>٦٠٤٧ </span>- (إن للمرأةِ في حَمْلها إلى وَضْعِها، إلى فِصالِها من الأجر\nكالمُتَشَحِّط في سبيلِ الله، فإنْ هَلَكَتْ فيما بين ذلك؛ فلها أَجْرُ\nالشَّهيدِ) .\nضعيف.\nأخرجه عبد بن حميد في \"المنتخب من المسند\" (ق ٨٨/١): حدثنا\nيعمر بن بشر: حدثنا ابن المبارك: حدثنا قيس بن الربيع عن أبي هاشم عن سعيد\nابن جبير عَنْ ابْنِ عُمَرَ - قال: أراه - عن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ علته قيس بن الربيع، وقد تكلموا فيه كثيرًا،\nوكانت فيه غَفْلة، وقد شك في رفعه بقوله: \"أراه \"، وقد لخص الحافظ أقوالهم\nفيه؛ فقال في \"التقريب \":\n\"صدوق، تغيَّر لما كبر، وأدخل عليه ابنه ما ليس من حديثه؛ فحدَّث به \".\nوهذا خلاصة ما حققه فيه ابن حبان في (الضعفاء\" (٢/٢١٨ - ٢١٩) .\nوسائر رجاله ثقات، وأبو هاشم هو الرُّمَّاني الواسطي.\n(تنبيه): يَعْمَر بن بشر هو الخراساني المروزي، وقد أعل الحديث به أيضًا\nالمعلق على \"المنتخب\"؛ فقال (٢/٣٤/٧٩٩):","vol":"13","page":126},{"text":"\"ترجمته في \"تعجيل المنفعة\"، لم يوثقه معتبر\"!\nقلت: يشير إلى تفرد ابن حبان بتوثيقه. وهو في ذلك جارٍ على الجادَّة في\nعدم الاعتداد بتوثيقه؛ لما عُرف به من التساهل في ذلك، ولكن هذا ليس على\nإطلاقه - كما كنت بينته في بعض تحقيقاتي -، وسلفي في ذلك الحافظ الذهبي\nوالعسقلاني وغيرهما، وقد ذكر ابن حبان في ترجمته هذا من \"ثقاته \" (٩/ ٢٩١):\n\"روى عنه عثمان بن أبي شيبة، وأبو كُريب، وعبد الله بن عبد الرحمن،\nوأهل العراق\".\nوهؤلاء كلهم من الحفاظ، وعبد الله بن عبد الرحمن هو الدارمي مؤلف كتاب\n\"السن، المعروف بـ \"المسند\"، وروى عنه أحمد بن سنان الواسطي، وحجاج بن\nحمزة - كما في \"الجرح والتعديل \" -، وأحمد بن حنبل - كما في \"التعجيل \" -،\nفاتفاق هؤلاء الحفاظ على الرواية عنه دون تجريح له مما يجعل النفس تطمئن للثقة\nبه، والاعتداد بروايته؛ فلا يعل الحديث بمثله.\nثم رأيت الحديث في \"الحلية\" (٤/٣٩٨) من طريق أخرى عن ابن المبارك ...\nبه. ومن طريق الطبراني بسنده عن إبراهيم بن إسحاق الصِّيني: ثنا قيس بن\nالر بيع ... به. وقال:\n\"غريب تفرد به قيس \".\nوأعله الهيثمي (٤/٣٠٥) بالاختلاف في قيس، وقال:\n\" وإسحاق بن إبراهيم الصِّيني لم أعرفه \".\nوأقول: أظنه مما انقلب اسمه على بعض الرواة أو النساخ؛ فهو إبراهيم بن\nإسحاق الصيني؛ قال في \"الميزان \":","vol":"13","page":127},{"text":"\" قال الدارقطني: متروك الحديث. قلت تفرد عن قيس بن الربيع ... \".\nثم ذكر حديثه المتقدم برقم (٥٩٩٤) .\nوالحديث عزاه في \"المطالب العالية\" (٢/٨٤) لعبد بن حميد ساكتًا عنه!\nوحسَّن إسناده المعلق عليه؛ فأخطأ! واغتر به من نشر الحديث في مجلة \"البنيان\nالمرصوص\" الغراء (العدد ٣٦ - ٣٧ ص ٧٥) !\n<span data-type=\"title\" id=toc-6072>٦٠٤٨ </span>- (لا يبقى أحدٌ يومَ عَرَفَةَ في قلبهِ مِثْقالُ ذَرَّةٍ من إيمانٍ إلا\nغُفِرَ له. فقال رجلٌ: أَلأَهْلِ مُعَرَّفٍ يا رسولَ الله! أم للناسِ عامةً؟ قال:\nبل للناسِ عامةً) .\nموضوع.\nأخرجه عبد بن حميد في \"المنتخب من المسند\" (ق ١١٠/٢):\nحدثني أبو الوليد القاسم بن الوليد الهَمْداني: ثنا الصَّباح بن موسى عن أبي\nداود السَّبيعي عن عبد الله بن عمر قال: سمعت النبي ﷺ يقول: ... فذكره.\nقلت: وهذا موضوع، ورجاله من أبي داود فمن دونه متكلم فيهم، وآفته أبو\nداود السبيعي؛ وهو الأعمى القاصُّ، واسمه: نُفَيْعُ بن الحارث، وهو متروك: قال\nابن معين:\n\"يضع، ليس بشيء\". وكذبه السَّاجي، وقال الحاكم:\n\"روى عن بريدة وأنس أحاديث موضوعة \". وقال ابن حبان في \"الضعفاء\"\n(٣/٥٥):\n\"كان ممن يروي عن الثقات الأشياء الموضوعات توهُّمًا\"، ثم تناقض فأورده في\n\" الثقات \" (٥/٤٨٢) ! قال الحافظ:","vol":"13","page":128},{"text":"\"وهو وهم منه بلا ريب، وهو هو\".\nوالصباح بن موسى: أورده ابن أبي حاتم فقال (٢/١/٤٤٤):\n\"روى عن أبي داود نُفَيْعُ وعمِّه مُطَرِّف بن عبد الله المديني. روى عنه إسحاق\nأبن موسى الخطمي الأنصاري ومحمد بن ربيعة\". وقال الذهبي في \"الميزان \":\n\"ليس بذاك القوي، مَشَّاه بعضهم \"، وقال في \"المغني \":\n\"ليس بالمتين \".\nوأما أبو الوليد القاسم بن الوليد الهَمْداني: فهكذا وقع في الأصل المصور عن\nمخطوطة، وكذلك في نسخة أخرى، وكذا في المطبوعة (٢/٤٨/٨٤٠)؛ وهي\nمصححة على مصورتين - كما نص على ذلك محققها -، ولا أدري إذا كانتا غير\nالأوليين، والمقصود أن أبا الوليد هذا لا يمكن أن يكون من شيوخ عبد بن حميد؛\nلأنه مات سنة (١٤١) - كما في ترجمته من \"التهذيب \" وغيره -، وتوفي عبد بن\nحميد سنة (٢٤٩)، فبين وفاتيهما أكثر من مائة سنة؛ فهو خطأ يقينًا، ولعله من\nبعض النساخ، فأُلقي في النفس أنه - لعل الصواب -: (الوليد بن القاسم بن\nالوليد الهمداني)؛ فقد ذكر في \"التهذيب \" أنه من شيوخ عبد بن حميد - مات\nسنة (١٨٣) -. ثم ترجح ذلك عندي حينما رأيت السيوطيَّ قال في تخريج الحديث\nفي \"الجامع الكبير\":\n\"رواه ابن أبي الدنيا في \"فضل عشر ذي الحجة\"، وابن النجار عَنْ ابْنِ عُمَرَ،\nوفيه الوليد بن قاسم بن الوليد، قال ابن حبان: لا يحتج به \".\nوليس له في \"المنتخب\" غير هذا الحديث.\nثم إن ابن حبان تناقض فيه؛ فذكره في \"الضعفاء\" (٣/٨٠ - ٨١)، ونصُّ\nكلامه فيه:","vol":"13","page":129},{"text":"\"كان ممن ينفرد عن الثقات بما لا يشبه حديث الأثبات؛ فخرج عن حد\nالاحتجاج به إذا انفرد\".\nوأورده في \" الثقات \"، فقال (٩/٢٢٤):\n\"كوفي، يروي عن مجالد، روى عنه عبد بن حميد وأهل العراق \".\nووثقه أحمد أيضًا. وقال ابن معين:\n\"ضعيف الحديث \". ولعل الصواب ما قاله ابن عدي:\n\"إذا روح عن ثقة، وروى عنه ثقة؛ فلا بأس به \". وفي \"التقريب \":\n\"صدوق يخطئ \".\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" (٣/٢٥٢) بلفظ:\n\"إذا كان عَشِيَّةَ عرفة لم يبقَ أحد في قلبه مثقال حبة من خردل من إيمان إلا\nغفر له ... \" الحديث. وقال:\n\"رواه الطبراني في \"الكبير\"، وفيه أبو داود الأعمى وهو ضعيف جدًّا\".\nقلت: وليس هو في المجلد الثاني عشر المطبوع من \"المعجم الكبير\"، فالظاهر\nأنه في المجلد الثالث عشر منه، ولم يطبع بعد. والله أعلم.\nوعزاه الحافظ في \"المطالب العالية\" (١/٣٤٩/١١٧٨) لعبد بن حميد، وسكت\nعنه! وكذلك فعل البوصيري - كما ذكر المعلق عليه -!\n<span data-type=\"title\" id=toc-6073>٦٠٤٩ </span>- (إن الله ﵎ لعن سبطًا من الجن؛ فمسخهم دوابّ\nفي الأرض، فهذه الكلاب السود هي من الجن، وهي تتقيه (!) القرى) .\nضعيف جدًا.\nأخرجه عبد بن حميد (ق ١٨٩/ ١) من طريق أبي هارون","vol":"13","page":130},{"text":"العَبدي عن أبي هريرة قال: قال رسول الله ﷺ:\n\"لولا أن الكلاب أمة من الأمم؛ لأمرت بقتلها، فاقتلوا منها كل أسود بَهيم \".\nقال: فقلت لأبي هريرة: ما بال أسودها من أحمرها؟ فقال أبو هريرة: قلت\nلرسول الله ﷺ كما قلت؛ فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًّا؛ أبو هارون العبدي اسمه عمارة بن جُوين،\nقال الحافظ:\n\"متروك، ومنهم - من كذبه \". وقال الذهبي في \" الميزان \":\n\"تابعي لين بمرة، كذبه حماد بن زيد\".\nومع ذلك فقد خولف في متنه؛ فقال البزار (٢/٧١/ ٢٢٨ - كشف الأستار):\nحدثنا سعيد بن بَحر القراطيسيُّ: ثنا إسحاق بن يوسف: ثنا الجريريُّ عن ثُمامة\nابن حزَن عن أبي هريرة: أن رسول الله ﷺ قال:\n\"اقتلوا الكلاب \".\nفقال أهل المدينة: يا رسول الله! إنها تنفعنا؛ إنها تكون في غنمنا وزرعنا.\nقال:\n\"فاقتلوا منها البهيم، والبهيم: الذي يقول الناس: إنه الجن \".\nقلت: وهذا إسناد جيد؛ رجاله ثقات رجال مسلم؛ غير القراطيسي، وقد\nوثقه الخطيب في \"التاريخ \" (٩/٩٣)، ولم يعرفه الهيثمي؛ فقال في \"مجمع الزوائد\"\n(٤/٤٣):\n\"رواه البزار، ورجاله رجال الصحيح؛ خلا سعيد بن بحر شيخ البزار، ولم\nأجد من ترجمه \"!","vol":"13","page":131},{"text":"قلت: والجَريري هو: سعيد بن إياس وكان تغير، وروى عنه إسحاق بن يوسف\n- وهو الأزرق - بعد التغير - كما قال ابن الكَيَّال في \"الكواكب \" (ص ١٨٣ - ١٨٤) -،\nلكن ذلك لا يضر إن شاء الله؛ لأن تغيره كان قليلًا؛ كما قاد الذهبي في \"الميزان \"،\nوكذلك قال في \"الكاشف \":\n\"وهو حسن الحديث \".\nففيه أن قوله؛ \"من الجن \" إنما هو من كلام الناس. لكن هذه الجملة: \"والبهيم\nالذي يقول الناس: إنه من الجن \": كأنه مدرج في الحديث؛ ليس من كلامه ﷺ،\nلكن قد جاء مرفوعًا من حديث ابن عباس بلفظ:\n\"لولا أن الكلاب أمة [من الأمم]؛ لأمرت بقتل كل أسود بهيم، فاقتلوا المعينة\nمن الكلاب؛ فإنها الملعونة من الجن \".\nأخرجه أبو يعلى في \"مسنده \" (٤/٣٣٠/٢٤٤٢): حدثنا أبو [عبد الرحمن:]\nعبد الله بن عبد الرحمن العلاف: حدثنا عبد الملك بن الخطاب بن عبيد الله بن\nأبي بكرة عن عمارة بن أبي حفصة عن عكرمة عَنْ اِبْنِ عَبَّاسٍ.\nوأخرجه الطبراني في \"المعجم الكبير\" (١٢/٣٤٩/١١٩٧٩) وفي \"الأوسط \"\n(١/١٥٩/٢٨٧٥ - بترقيمي)، قال: حدثنا إبراهيم بن هاشم البغوي: نا عبد الله\nابن الفضل أبو عبد الرحمن العلاف ... به. وقال:\n\"لم يروه عن عمارة إلا عبد الملك، تفرد به عبد الله بن الفضل \".\nقلت: كذا وقع في \"الأوسط \"، وهو نفسه ابن عبد الرحمن؛ كما في إسناد\nأبي يعلى، ووقع في \"الكبير\": \"محمد بن عبد الرحمن العلاف \". ولا أدري إذ\nكان محفوظًا؟ فإن الحافظ ذكر الوجهين الأولين في ترجمة عبد الملك، وذكر فيها","vol":"13","page":132},{"text":"أنه روى عنه أيضًا محمد بن عبد العزيز الرَّمْلي، وداود بن مصبح العسقلاني،\nوهانئ بن المتوكل الإسكندراني، وذكره ابن حبان في \"الثقات \" (٨/٣٨٦)، ثم\nقال الحافظ:\n\"قلت: وقال ابن القطان: حاله مجهولة \"، وقال في \"التقريب \":\n\" مقبول \". وفي \"الميزان \":\n\"مُقِلٌّ جدًّا، غمزه ابن القطان \".\nقلت: والعسقلاني الذي روى عنه ذكره ابن حبان في \"الضعفاء\"، وأفاد أنه\nكثير المناكير.\nوالرملي صدوق يهم - كما في \"التقريب\" -.\nوداود بن مصبح - كذا في \"التهذيب\" -، وهو في \"الثقات \" (٨/٢٣٦):\n\"داود بن مضحح: من أهل عسقلان. يروي عن أبي خالد الأحمر. حدثنا\nعنه محمد بن الحسن بن قتيبة. مات سنة (٢٣٢) . مستقيم الحديث \".\nكذا وقع فيه: (مضحح) ... بالضاد المعجمة، وفي \"ترتيب الثقات \":\n(مصحح) ... بالصاد المهملة، ولعله الصواب.\nوعبد الله بن عبد الرحمن؛ أبو عبد الرحمن العلاف، ذكره ابن حبان أيضًا في\n\" الثقات \" (٨/٣٥٨)، وقال:\n\"حدثنا عنه أحمد بن علي بن المثنى\".\nأقول: ومن ترجمة هؤلاء الرواة عن عبد الملك بن الخطاب لم تطمئن النفس\nلتوثيق ابن حبان إياه! فهو مجهول الحال؛ كما قال ابن القطان - وتبعه الحافظ -،\nوعليه فقول الهيثمي:","vol":"13","page":133},{"text":"\"رواه أبو يعلى والطبراني في \" الكبير\" و\" الأوسط \"، وإسناده حسن \".\nفما نراه حسنًا! والله ﷾ أعلم.\n(تنبيهان):\nالأول: قوله في آخر حديث الترجمة: \"تتقيه القرى\" ... هذا ما أمكنني قراءته\nفي النسخة المصورة، ولم يظهر لي المعنى، وفي المصورة الأخرى: \"ـعصه \" ...\nهكذا بالإهمال، وفي المطبوعة: \"شقية القرى\"! ومر عليها المعلق الفاضل!\nوالآخر: أن الشطر الأول من حديث أبي هريرة قد صح من حديث عبد الله\nابن مغفل؛ كما نراه محققًا في \"غاية المرام \" برقم (١٤٨)، و\"صحيح أبي داود\"\n(٢٥٣٥)، وفيهما تحقيق سماع الحسن البصري للحديث من عبد الله بن مغفل؛ بما\nلا تجده في مكان آخر. والحمد لله.\nهذا؛ وقد صح قوله ﷺ: \"الكلب الأسود؛ شيطان \" فِي حَدِيثِ أبي ذر عند\nمسلم وأبي عوانة وغيرهما، وهو مخرج في \"صحيح أبي داود\" (٦٩٩) .\n<span data-type=\"title\" id=toc-6074>٦٠٥٠ </span>- (إِنَّ اللَّهَ لا يَقْبَلُ مِنَ الصُّقُّورِ يومَ القيامةِ صَرْفًا وَلا عَدْلا\"،\nقِيلَ: يَا رَسُولَ اللَّهِ! ومَا الصُّقُّورُ؟ قَالَ: الَّذِي يُدْخِلُ عَلَى أَهْلِهِ الرَّجُلَ) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (٤/١/٣٠٤)، والبزار (٢/١٨٧/١٤٨٩)،\nوالطبراني في \"المعجم الكبير\" (١٩/٢٩٤/٦٥٤)، والبيهقي في \"الشعب \" (٧/٤١٢ -\n٤١٣/ ١٠٨١) من طريق مُوسَى بن يَعْقُوبَ الزَّمْعِيّ عَنْ أَبِي رُزينٍ الْبَاهِلِيّ عَنْ\nمَالِكِ بن أُخَامَرٍ (وقال الطبراني أُخَيْمَرٍ) أنَّه سَمِعَ النَّبِيَّ ﷺ يَقُولُ:: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ من أجل أبي رُزين هذا، قال الهيثمي في \"مجمع\nالزوائد \" (٤/ ٣٢٧):","vol":"13","page":134},{"text":"\"ولم أعرفه، وبقية رجاله ثقات \".\nقلت: أورده البخاري وابن أبي حاتم في (الكنى) برواية الزَّمْعي هذا، ولم يذكرا\nفيه جرحًا ولا تعديلًا؛ فهو مجهول. وذكره الذهبي في \"المقتنى في سرد الكنى\"\n(١/٢٣٧/٢٢٠٠) بروايته عن أبي هريرة، وعنه مسلم بن أبي مريم ... فأخشى أن\nيكون التبس عليه بأبي رزين الأسدي مسعود بن مالك؛ فإنه الذي روى عن أبي\nهريرة وغيره من الصحابة. وترجمته في \"التهذيب \". والله أعلم.\nثم روى البيهقي (١٠٨٠٠) من طريق سعيد بن أبي هلال عن أمية - يعني:\nابن هند - عن عمرو بن جارية (الأصل: حارثة) عن عروة بن محمد بن عمار بن\nياسر عن أبيه عن جده عمار بن ياسر ... مرفوعًا بلفظ:\n\"ثلاثة لا يدخلون الجنة أبدًا: الدَّيُّوث من الرجال، والرَّجُلة من النساء، ومدمن\nالخمر\".\nفقالوا: يا رسول الله! أما مدمن الخمر فقد عرفناه؛ فما الديوث من الرجال؟ قال:\n\"الذي لا يبالي من دخل على أهله \". قلنا: فالرجلة من النساء؟ قال:\n\"التي تَشَبَّه بالرجال \".\nقلت: وهذا إسناد ضعيف، سعيد بن أبي هلال ثقة؛ لكن كان اختلط، ومن\nفوقه إلى (عمار) مجاهيل، من المقبولين عند الحافظ في \"التقريب \". وقد أشار إلى\nذلك الهيثمي بقوله في \"المجمع \" (٤/٣٢٧):\n\"رواه الطبراني. وفيه مساتير، وليس فيهم من قيل: إنه ضعيف \".\nقلت: هذا لا ينجيه من الضعف، ولا سيما وفيه نكارة - كما يأتي -. ولذلك\nفإني أقول:","vol":"13","page":135},{"text":"لم يكن الحافظ المنذري دقيقًا في قوله (٣/١٨٣/٢١):\n\"رواه الطبراني. ورواته لا أعلم فيهم مجروحًا، وشواهده كثيرة\"!\nوذلك لأن الشواهد التي أشار إليها ليس في شيء منها لفظة: (أبدًا) ... فهي\nمنكرة. فتنبه!\n<span data-type=\"title\" id=toc-6075>٦٠٥١ </span>- (إن النساءَ سُفَهاءُ؛ إلا التي أطاعتْ زوجَها) .\nمنكر.\nأخرجه ابن أبي حاتم في \"التفسير\" من طريق عثمان بن أبي العاتكة\nعن علي بن يزيد عن القاسم عن أبي أمامة ... مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ علي بن يزيد - وهو الألهاني -: قال الذهبي في\n\" الكاشف \":\n\"ضعفه جماعة ولم يترك \". وقال الحافظ في \"التقريب \":\n\"ضعيف \". قال ابن كثير في \"تفسيره \":\n\" ورواه ابن مردويه مُطَوَّلًا \".\nقلت: وفي \" الدر المنثور\" آثار موقوفة بمعناه، فلعل أصل الحديث موقوف؛ وهم\nبعض رواته الضعفاء فرفعه.\nوهذا الحديث من الأحاديث الكثيرة الضعيفة التي أوردها الشيخان الحلبيان\nفي كتابيهما \"مختصر تفسير ابن كثير\"، وقد زعما في المقدمة أنهما لا يذكران\nفيه إلا ما صح عن رسول الله ﷺ! كما أورده الشيخ التويجري في \"الصارم\nالمشهور\" في عشرات الأحاديث الضعيفة؛ ساكتًا عنها، موهمًا القراء الذين لا\nعلم عندهم أنها صحيحة!","vol":"13","page":136},{"text":"<span data-type=\"title\" id=toc-6076>٦٠٥٢ </span>- (إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي النساءُ والخمر) .\nضعيف.\nأخرجه الخطيب في \"تاريخ بغداد\" (١٤/٧٩) من طريق محمد بن\nإسحاق السَّرَّاج عن موسى بن هلال النخعي: حدثنا أبو إسحاق عن هبيرة بن\nيريم عن علي ... مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: أبو إسحاق - وهو السبيعي؛ وهو مختلط - مدلس.\nوالأخرى: موسى بن هلال النخعي؛ روى ابن أبي حاتم (٤/١/١٦٦) عن\nأبي زرعة أنه قال:\n\"ضعيف الحديث \".\nوهذا الحديث مما فات السيوطي في \"الجامع الكبير\" و\"الجامع الصغير\" والزيادة\nعليه، والمناوي في \"الجامع الأزهر\"!","vol":"13","page":137},{"text":"<span data-type=\"title\" id=toc-6077>٦٠٥٣ </span>- (يَا عَكَّافُ! هَلْ لَكَ مِنْ زَوْجَةٍ؟ قَالَ: لَا. قَالَ: وَلَا جَارِيَةٍ؟\nقَالَ: وَلَا جَارِيَةَ؟ . قَالَ: وَأَنْتَ مُوسِرٌ بِخَيْرٍ؟ قَالَ: وَأَنَا مُوسِرٌ بِخَيْرٍ. قَالَ:\nأَنْتَ إِذًا مِنْ إِخْوَانِ الشَّيَاطِينِ، وَلَوْ كُنْتَ فِي النَّصَارَى؛ كُنْتَ مِنْ\nرُهْبَانِهِمْ، إِنَّ سُنَّتَنَا النِّكَاحُ، شِرَارُكُمْ عُزَّابُكُمْ، وَأَرَاذِلُ مَوْتَاكُمْ عُزَّابُكُمْ،\nأَبِالشَّيْطَانِ تَمَرَّسُونَ؟!\nمَا لِلشَّيْطَانِ مِنْ سِلَاحٍ أَبْلَغُ فِي الصَّالِحِينَ مِنْ النِّسَاءِ إِلَّا الْمُتَزَوِّجينَ،\nأُولَئِكَ الْمُطَهَّرُونَ الْمُبَرَّءُونَ مِنْ الْخَنَا.\nوَيْحَكَ يَا عَكَّافُ! إِنَّهُنَّ صَوَاحِبُ أَيُّوبَ وَدَاوُدَ وَيُوسُفَ وَصَوَاحِبُ","vol":"13","page":137},{"text":"كُرْسُفَ. فَقَالَ لَهُ بِشْرُ بْنُ عَطِيَّةَ: وَمَنْ كُرْسُفُ يَا رَسُولَ اللَّهِ؟ ! قَالَ:\nرَجُلٌ كَانَ يَعْبُدُ اللَّهَ بِسَاحِلٍ مِنْ سَوَاحِلِ الْبَحْرِ ثَلَاثَ مِائَةِ عَامٍ،\nيَصُومُ النَّهَارَ، وَيَقُومُ اللَّيْلَ، ثُمَّ إِنَّهُ كَفَرَ بِاللَّهِ الْعَظِيمِ فِي سَبَبِ امْرَأَةٍ\nعَشِقَهَا، وَتَرَكَ مَا كَانَ عَلَيْهِ مِنْ عِبَادَةِ اللَّهِ ﷿، ثُمَّ اسْتَدْرَكَهُ اللَّهُ\nبِبَعْضِ مَا كَانَ مِنْهُ؛ فَتَابَ عَلَيْهِ.\nوَيْحَكَ يَا عَكَّافُ! تَزَوَّجْ، وَإِلَّا فَأَنْتَ مِنْ الْمُذَبْذَبِينَ.\nقَالَ: زَوِّجْنِي يَا رَسُولَ اللَّهِ! قَالَ قَدْ زَوَّجْتُكَ كَرِيمَةَ بِنْتَ كُلْثُومٍ\nالْحِمْيَرِيِّ) .\nمنكر.\nأخرجه عبد الرزاق في \"المصنف \" (٦/ ١٧١)، وعنه أحمد في \"المسند\".\n(٥/١٦٣ - ١٦٤)، ومن طريقه ابن الجوزي في \"العلل المتناهية\" (٢/١١٨/٩٩٩) .\nقال عبد الرزاق: ثنا محمد بن راشد عن مكحول عن رجل عن أبي ذر قال:\nدَخَلَ عَلَى رَسُولِ اللَّهِ ﷺ رَجُلٌ يُقَالُ لَهُ عَكَّافُ بْنُ بِشْرٍ التَّمِيمِيُّ، فَقَالَ لَهُ\nالنَّبِيُّ ﷺ: ... فذكره. وقال ابن الجوزي:\n\"لا يصح؛ فيه رجل لم يسم، ولا يعرف في الصحابة من اسمه بسر بن\nعطية ولا عطية بن بسر\".\nكذا قال؛ ورجح الحافظ أنه عطية بن بسر، وأنه صحابي، فقيل: المازني،\nوقيل: الهلالي، ثم قيل: إنهما واحد، وقيل: إنهما اثنان، والمازني: قال ابن\nحبان في الثقات \" (٣/٣٠٧):\n\"له صحبة\".","vol":"13","page":138},{"text":"وليس لهذا علاقة بهذا الحديث، وإنما للآخر - كما يأتي في بعض الطرق -،\nوقد ذكره في \"ثقات التابعين \" (٥/ ٢٦١)؛ فقال:\n\"عطية بن بسر، شيخ من أهل الشام، حديثه عند أهلها، روى عنه مكحول\nفي التزويج ... متن منكر، وإسناد مقلوب \".\nوأقره الحافظ في \"التعجيل \".\nومن طرق الحديث ما رواه بقية بن الوليد عن معاوية بن يحيى عن سليمان\nابن موسى عن مكحول عن غَضيف بن الحارث عن عطية بن بسر المازني قال:\nجاء عكاف بن وداعة الهلالي إلى رسول الله ﷺ، فقال له رسول الله ﷺ:\n\"يا عكاف! ... \" الحديث بتمامه.\nأخرجه أبو يعلى في \"مسنده \" (١٢/٢٦٠/٦٨٥٦) . وعنه ابن حبان في\n\"الضعفاء\" (٣/٣ - ٤) في ترجمة معاوية بن يحيى هذا، وهو الصدفي، وقال\nفيه:\n\"منكر الحديث جدًّا\". وقال الهيثمي (٤/ ٢٥١):\n\"وهو ضعيف \".\nومن طريقه أخرجه بَحْشَل أيضًا في \"تاريخ واسط \" (ص ٢١٣)، وعلقه ابن\nالجوزي في \" العلل \" وقال (٢/ ١٢٠):\n\"قال يحيى بن معين: ليس بشيء\".\nوبقية بن الوليد مدلس؛ وقد عنعنه.\nوغضيف بن الحارث مختلف في صحبته، وقد أسقطه الوليد بن مسلم، فقال:","vol":"13","page":139},{"text":"عن معاوية بن يحيى عن سليمان بن موسى عن مكحول عن عطية بن بسر ... به.\nأخرجه العقيلي في \"الضعفاء\" (٣/٣٥٦) من طريق داود بن رشيد عنه.\nوالوليد بن مسلم معروف بأنه كان يدلس تدليس التسوية؛ لكن تابعه برد بن\nسنان عن مكحول عن عطية بن بسر الهلالي عن عكاف بن وداعة الهلالي: أنه\nأتى رسول الله ﷺ فقال: ... الحديث.\nأخرجه العقيلي أيضًا - ومن طريقه ابن الجوزي، وقال العقيلي - في ترجمة\nعطية ابن بسر:\n\"لا يتابع عليه، قال البخاري: عطية بن بسر عن عكاف بن وداعة، لم يقم\nحديثه \".\nوبعد؛ فمن الملاحظ أن هذه الطرق على ما فيها من الاضطراب في أسانيدها\nومتنها، فإن مدارها كلها على مكحول. وهو موصوف بالتدليس، فيمكن أن يكون\nإسقاط غضيف منه. وقد ذكر الحافظ في \"الإصابة \" أكثر هذه الطرق. ثم قال:\n\"والطرق المذكورة كلها لا تخلو من ضعف واضطراب \" (١) .\n<span data-type=\"title\" id=toc-6078>٦٠٥٤ </span>- (إِنَّ إِبْلِيسَ لَمَّا أُنْزِلَ إِلَى الأَرْضِ، قَالَ: يَا رَبِّ! أَنْزَلْتَنِي إِلَى\nالأَرْضِ وَجَعَلْتَنِي رَجِيمًا - أَوْ كَمَا ذَكَرَ - فَاجْعَلْ لِي بَيْتًا؟ قَالَ: الْحَمَّامُ.\nقَالَ: فَاجْعَلْ لِي مَجْلِسًا؟ قَالَ: الأَسْوَاقُ وَمَجَامِعُ الطُّرُقِ. قَالَ: اجْعَلْ\nلِي طَعَامًا؟ قَالَ: مَا لا يُذْكَرُ اسْمُ اللَّهِ عَلَيْهِ. قَالَ: اجْعَلْ لِي شَرَابًا؟ قَالَ:\nكُلُّ مُسْكِرٍ. قَالَ: اجْعَلْ لِي مُؤَذِّنًا؟ قَالَ: الْمَزَامِيرُ. قَالَ: اجْعَلْ لِي قُرْآنًا؟\n_________\n(١) وقد سبق الحديث في \"المجلد السادس\" رقم (٢٥١١) . وهو مطبوع بحمد الله. (الناشر) .","vol":"13","page":140},{"text":"قَالَ: الشِّعْرُ. قَالَ: اجْعَلْ لِي كِتَابًا؟ قَالَ: الْوَشْمُ. قَالَ: اجْعَلْ لِي\nحَدِيثًا؟ قَالَ: الْكَذِبُ. قَالَ: اجْعَلْ لِي مَصَايِدَ؟ قَالَ: النساءُ) .\nمنكر جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/٢٤٥/٧٨٣٧) عَنْ\nعُبَيْدِاللَّهِ بن زَحْرٍ عَنْ عَلِيِّ بن يَزِيدَ عَنِ الْقَاسِمِ عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ عَنِ\nالنَّبِيِّ ﷺ أَنَّهُ قَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًّا؛ آفته علي بن يزيد الألهاني، قال البخاري:\n\"منكر الحديث \". وكذا قال ابن حبان، وزاد:\n\"جدًّا\". وكذلك قال في عبيد الله بن زَحْر، وزاد:\n\" يروي الموضوعات عن الأثبات، وإذا روى عن علي بن يزيد؛ أتى بالطامات \".\nوالحديث رواه ابن جرير أيضًا وابن مردويه - كما في \"الجامع الكبير\" للسيوطي -.\nوقال العراقي في \"تخريج الإحياء\" (٣/٣٤):\n\"أخرجه الطبراني في \"الكبير\". وإسناده ضعيف جدًّا. ورواه بنحوه من\nحديث ابن عباس بإسناد ضعيف أيضًا\".\nكذا قال. ولم أعرف حديث ابن عباس الذي أشار إليه. ولعله يعني طرفًا منه\nأو نحوه.\nثم عرفته؛ فاقتضى الأمر تخريجه والكشف عن حاله:\n<span data-type=\"title\" id=toc-6079>٦٠٥٥ </span>- (قَالَ إِبْلِيسُ لِرَبِّهِ: يَا رَبِّ! قَدْ أُهْبِطَ آدَمُ، وَقَدْ عَلِمْتُ أَنَّهُ\nسَيَكُونُ كِتَابٌ وَرُسُلٌ؛ فَمَا كِتَابُهُمْ وَرُسُلُهُمْ؟ قَالَ: قَالَ رُسُلُهُمْ الْمَلائِكَةُ،\nوَالنَّبِيُّونَ مِنْهُمْ، وَكُتُبُهُمْ التَّوْرَاةُ وَالزَّبُورُ وَالإِنجيلُ وَالْفُرْقَانُ. قَالَ: فَمَا","vol":"13","page":141},{"text":"كِتَابِي؟ قَالَ: كِتَابُكَ الْوَشْمُ، وَقُرآنُكَ الشِّعْرُ، وَرُسُلُكَ الْكَهَنَةُ،\nوَطعامُكَ مَا لا يُذْكَرُ اسْمُ اللَّهِ عَلَيْهِ، وَشَرابُكَ كُلُّ مُسْكِرٍ، وَحَدِيْثُكَ\n(الأصلُ: وَصِدْقُكُ) الْكَذِبُ، وَبيتُكَ الْحَمَّامُ، وَمصائدُكَ النِّسَاءُ،\nوَمُؤَذِّنُكَ الْمِزْمارُ، وَمَسْجِدُكَ الأَسْوَاقُ) .\nمنكر. أخرجه الطبراني في \"المعجم الكبير\" (١١/٩٠٣/١١١٨١)، وعنه أبو\nنعيم في \"الحلية\" (٣/٢٧٨- ٢٧٩) - ومنه صححت الأصل -: حَدَّثَنَا يَحْيَى بن\nعُثْمَانَ بن صَالِحٍ: ثَنَا يَحْيَى بن بُكَيْرٍ: حَدَّثَنِي يَحْيَى بن صَالِحٍ الأَيْلِيُّ عَنْ\nإِسْمَاعِيلَ بن أُمَيَّةَ عَنْ عُبَيْدِ بن عُمَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ\nﷺ: ... فذكره. وقال أبو نعيم:\n\"حديث غريب؛ تفرد به يحيى بن صالح الأيلي \".\nقلت: وبه أعله الهيثمي فقال (١/١١٤):\n\"ضعفه العقيلي \".\nقلت: وكذا ابن عدي؛ فإنه ساق له في \"الكامل \" حديثين آخرين، ثم قال\n(٧/ ٢٧٠٠):\n\"وله غير ما ذكرت، وكلها غير محفوظة\". ونص كلام العقيلي (٤/٤٠٩):\n\"أحاديثه مناكير، أخشى أن تكون منقلبة، هو بعمر بن قيس أشبه \".\nقلت: وهو الملقب بـ \"سَنْدَل \"، وهو متروك.\n<span data-type=\"title\" id=toc-6080>٦٠٥٦ </span>- (لأَنْ يَزْحَمَ رَجُلٌ خِنْزِيرًا مُتَلَطِّخًا بِطِينٍ أَوْ حَمْأَةٍ؛ خَيْرٌ مِنْ\nأَنْ يَزْحَمَ مَنْكِبِهِ مَنْكِبَ امْرَأَةٍ لا تَحِلُّ لَهُ)\nمنكر جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/٢٤٣/٧٨٣٠) من","vol":"13","page":142},{"text":"طريق عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة عن رسول اللَّهِ\nﷺ قال:\n\"إِيَّاكُمْ وَالْخَلْوَةَ بِالنِّسَاءِ؛ وَالَّذِي نَفْسِي بِيَدِهِ! مَا خَلا رَجُلٌ وَامْرَأَةٌ إِلا دَخَلَ\nالشَّيْطَانُ بَيْنَهُمَا، ولأن يزحم ... \" إلخ.\nقلت: وهذا إسناد ضعيف جدًّا؛ من أجل علي بن يزيد وابن زحر - وقد سبق\nالكلام عليهما تحت الحديث الذي قبل هذا بحديث -، وبالأول منهما أعله الهيثمي\nفي \"المجمع، فقال (٤/٣٢٦):\n\"وهو ضعيف جدًّا، وفيه توثيق \".\nوأشار المنذري في \"الترغيب \" (٣/٦٦) إلى تضعيفه بتصديره إياه بقوله:\n\"وروي \"، وقوله عقبه:\n\"حديث غريب، رواه الطبراني \".\nقلت: ويغني عنه قوله ﷺ:\n\"لأن يُطعن في رأس رجل بمخيط من حديد خير [له] من أن يمس امرأة لا\nتحل له \".\nوهو مخرج في \"الصحيحة\" (٢٢٦) .\nوأما الشطر الأول من الحديث: ففي معناه أحاديث كثيرة، خرجت بعضها\nفي \"غاية المرام \" (١٨١)، وراجع لها \" الترغيب \".\n<span data-type=\"title\" id=toc-6081>٦٠٥٧ </span>- (إياكم ومحادَثَةَ النساءِ؛ فإنه لا يخلو رجلٌُ بامرأةٍ ليس\nلها مَحْرَمٌ إلا همَّ بها) .\nضعيف.\nأخرجه الحكيم الترمذي في \"كتاب أسرار الحج \" من طريق المقبُري","vol":"13","page":143},{"text":"عن ابن أَنْعَمَ عن سعد بن مسعود قال: قال رسول الله ﷺ: ... فذكره.\nأورده الحافظ ابن حجر في ترجمة سعد بن مسعود الكندي من \"الإصابة\"\nوقال:\n\"وابن أنعم ضعيف \".\nقلت: واسمه: عبد الرحمن بن زياد بن أنعم الإفريقي.\nوسعد بن مسعود هذا مختلف في صحبته؛ فقال الحافظ:\n\"قال البغوي: له صحبة. وقال ابن منده: ذكر في الصحابة، ولا يصح له\nصحبة. وذكره البخاري في الصحابة، وأما ابن أبي حاتم فذكره في (التابعين) \".\nثم ذكر ما يدل على تأخره؛ وهو ما رواه ابن أبي حاتم عن أبيه: نا أبو شريك\nيحيى بن يزيد المرادي: نا ضِمام بن إسماعيل قال:\nكان عمر بن عبد العزيز بعث سعدًا يفقِّههم ويعلمهم دينهم.\nوهذا إسناد جيد؛ ضمام هذا صدوق، مصري مترجَم في \"التهذيب \".\nويحيى بن يزيد: قال أبو حاتم \"\n\"شيخ \". وذكره ابن حبان في \"الثقات \" (٩/٢٦٢) .\nولما ترجمه البخاري في \"التاريخ الكبير\" (٢/٢/٦٤)؛ لم يذكر ما يدل على\nصحبته، بل لم يزد على قوله: \"سمع عبد الرحمن بن حيويل \". وكذلك فعل ابن\nأبي حاتم.\nوذكره ابن حبان في \"ثقات التابعين \" (٤/٢٩٧) بروايته عن عبد الله بن عمرو.\nوعبد الرحمن بن حيويل ليس صحابيًا، بل ولا تابعيًا؛ فقد ذكره ابن حبان\nفي (أتباع التابعين) (٧/٧٢) وقال:","vol":"13","page":144},{"text":"\"روى عنه سعد بن مسعود\".\nوكذا قال البخاري في ترجمة عبد الرحمن هذا من \"التاريخ \" (٣/١/٢٧٣)؛\nفأنى لمثله الصحبة؟!\nثم وجدت ما ينفي عنه الصحبة: فقد ترجمه ابن عساكر في \"تاريخ دمشق\"\n(٧/١٩٦)، وذكر أنه توفي في خلافة هشام بن عبد الملك.\nومعنى هذا أنه مات بعد سنة خمس ومائة؛ لأن هشام بن عبد الملك توفي\nسنة (١٢٥)، وكانت خلافته عشرين سنة - كما في \"شذرات الذهب \" لابن\nالعماد -.\nوالخلاصة أن سعد بن مسعود ليس صحابيًا؛ فالحديث مرسل، مع ضعف\nالسند إليه. والله أعلم.\n<span data-type=\"title\" id=toc-6082>٦٠٥٨ </span>- (كَانَ فِيمَا أَخَذَ [لمَّا بايع النساءَ]: أَلا تُحَدِّثْنَ الرِّجَالَ، إِلا\nأَنْ تَكُونَ ذَاتَ مَحْرَمٍ؛ فَإِنَّ الرَّجُلَ لا يَزَالُ يُحَدِّثَ الْمَرْأَةَ حَتَّى يُمْذِيَ\nبَيْنَ فَخْذَيْهِ) .\nمنكر.\nأخرجه ابن أبي حاتم بسنده الصحيح عن مبارك عن الحسن قال: ...\nفذكره.\nقلت: والحسن هو البصري؛ فهو مرسل.\nومبارك - هو: ابن فضالة، وهو - صدوق يدلس ويسوي - كما في \"التقريب \" -؛\nفهو مع إرساله ضعيف.\nلكن قد تابعه أبو الأشهب مختصرًا؛ فقال ابن سعد في \"الطبقات \" (٨/١٠):\nأخبرنا وكيع بن الجراح عنه، ومبارك عن الحسن:","vol":"13","page":145},{"text":"أن النبي ﷺ لما بايع النساء؛ أخذ عليهن أن لا يحدثن من الرجال إلا مَحْرمًا.\nوأبو الأشهب اسمه: جعفر بن حيان البصري، وهو ثقة من رجال الشيخين؛\nفالعلة الإرسال من الحسن.\nوقد تابعه قتادة مختصرًا أيضًا؛ قال:\nذكر لنا أن نبي اللَّهِ ﷺ أخذ عليهن يومئذٍ النياحة، ولا تحدّثن الرجال؛\nإلا رجلًا محرمًا منكن.\nأخرجه ابن جرير في \"التفسير\" (٢٨/٥١ - ٥٢ و٥٢) من طريقين عنه؛ فهو\nصحيح مرسل. ورواه عبد الرزاق (٣/٥٦٠/٦٦٩١) من أحدهما.\nوقد روي موصولًا من طريق عبد المنعم أبي سعيد الحراني الأسواري عن\nالصلت بن دينار عن أبي عثمان النهدي عن امرأة منهم - يقال لها: أم عفيف -\nقالت:\nبايعنا رسول اللَّهِ ﷺ - حين بايع النساء -؛ فأخذ عليهن أن لا تحدثن الرجل\nإلا محرمًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٥/١٦٨/٤١٠)، وقال الهيثمي في\n\"المجمع \" (٣/٣٢):\n\"وفيه عبد المنعم أبو سعيد؛ وهو ضعيف \".\nقلت: بل هو متروك؛ كما في \"التقريب \"، واقتصاره على إعلاله به فقط يوهم\nأنه ليس فوقه من يُعَلُّ به أيضًا! وليس كذلك؛ فإن الصلت بن دينار متروك أيضًا.\nوعزاه السيوطي في \"الدر المنثور\" (٦/ ٢١١) - وسكت عنه! - لابن مردويه.","vol":"13","page":146},{"text":"ثم عزاه إليه وإلى ابن المنذر من حديث أم عطية، وسكت عنه أيضًا! وفيه\nتلك الزيادة المنكرة بلفظ:\n\"فإن الرجل قد يلاطف المرأة فيُمذي في فخذيه \".\nوهذا الحديث عن الحسن مما شان به الشيخ الحلبي الصابوني \"مختصر تفسير\nابن كثير\"؛ فأورده فيه (٣/٤٨٩) موهمًا القرّاء صحته - بما صرح به في مقدمته أنه\nلا يورد فيه إلا ما صح من الحديث -، وهيهات هيهات؛ فالرجل ليس من أهل\nالحديث، ولا شم رائحته، فكم من أحاديث غير صحيحة قد وقع له فيه، وكساها\nثوب الصحة! وقد سبق التنبيه على الكثير منها.\nوكذلك أخطأ الشيخ حمود التويجري بإيراده إياه في كتابه \"الصارم المشهور\"\n(ص ١١٣) ساكتًا عنه. ولعله غره ما عزاه (ص ١١٢) للإمام أحمد في \"مسنده \"\nبإسناد جيد عن أم عطية ﵂ قالت:\nكنت فيمن بايع النبي ﷺ؛ فكان فيما أخذ علينا: أن لا ننوح، ولا نحدث\nمن الرجال إلا محرمًا.\nفأقول: أخرجه أحمد (٥/٨٥): ثنا غسان بن الربيع: ثنا أبو زيد ثابت بن\nيزيد عن هشام عن حفصة عن أم عطية ... به.\nوهذا إسناد رجاله ثقات رجال الشيخين؛ غير غسان بن الربيع: قال الذهبي\nفي \" الميزان \":\n\"كان صالحًا ورعًا. ليس بحجة في الحديث، قال الدارقطني: ضعيف. وقال\nمرة: صالح \". وأقره الحافظ في \"اللسان\". إلا أنه زاد عليه فقال:\n\"وذكره ابن حبان في \"الثقات \"، وقال: كان نبيلًا فاضلًا ورعًا، وأخرج\nحديثه في \"صحيحه \" عن أبي يعلى عنه \".","vol":"13","page":147},{"text":"كذا وقع فيه! وهو في \"ثقات ابن حبان \" (٩/٢)، وليس فيه قوله: \"كان\nنبيلًا فاضلًا ورعًا\" ... وهذه الجملة قالها الخطيب البغدادي في ترجمة غسان هذا\nمن \"تاريخ بغداد\"؛ فكأن في \"اللسان\" سقطًا من الطابع أو الناسخ. والله أعلم.\nوأفاد الخطيب أنه توفي سنة (٢٢٦)، ولم يذكر فيه جرحًا ولا تعديلًا،\nوكذلك فعل ابن أبي حاتم (٣/٢/٥٢) .\nوليس يخفى على المتقنين لهذا العلم أن الجرح مقدم على التعديل، وبخاصة\nإذا كان المعدِّل معروفًا بالتساهل - كما هنا -، أعني: ابن حبان. ويبدو لي أن\nتضعيف الدارقطني ومن تبعه إنما هو لسوء حفظ غسان؛ وهذا الحديث مما يدل على\nذلك لتفرده بقوله في هذا الحديث: \"ولا نحدث ... \" إلخ، دون كل الثقات الذين\nرووه عن هشام وغيره عن حفصة وغيرها، وهاك البيان:\n١ - أسباط - وهو: ابن محمد القرشي مولاهم -: عند مسلم (٣/٤٦)، وزائدة:\nفي \"كبير الطبراني \" (٢٥/٥٩/١٣٤)، ومحمد بن جعفر ويزيد بن هارون: عند\nأحمد (٥/٨٤ و٦/٤٠٨) كلهم عن هشام.\n٢ - وتابع هشامًا عاصمٌ الأحول: عند مسلم أيضًا وابن أبي شيبة في \"المصنف \"\n(٣/ ٣٨٩)، وأ حمد (٥/ ٨٥ و٦/٤٠٧ و٤٠٨)، والطبراني (٢٥/٥٩/١٣٥) .\n٣ - وتابعه أيضًا أيوب السختياني. رواه البخاري (٤٨٩٢ و٧٢١٥)، ومسلم\nأيضًا وابن سعد (٨/٨)، والطبراني (٢٥/٥٨/١٣٣) .\n٤ - وتابع حفصة أخوها محمد بن سيرين: عند البخاري (١٣٠٦)، وأحمد\n(٦/٤٠٨) .\nقلت: كل هؤلاء الثقات لم يذكروا فِي حَدِيثِ عطية هذا جملة التحديث،\nفكانت منكرة لتفرد غسان بها وضعفه. ولولا ذلك لكان الوجه أن يحكم بشذوذها","vol":"13","page":148},{"text":"لتفرد ثابت بن يزيد بها؛ لأنه هو المخالف مباشرة لمن تقدم ذكرهم من الثقات الذين\nرووه عن هشام؛ ولكن لما كان هو ثقة ثبتًا - كما في \"التقريب \" -، وكان الراوي عنه\nضعيفًا؛ كان لا بد من تعصيب العلة به.\nومما سبق يتبين خطأ تجويد الشيخ التويجري لإسناده، وإن كان ذلك ليس من\nاجتهاده - فيما أعتقد -؛ لأنه ليس من رجال هذا العلم الشريف، ولذلك فكان\nعليه أن يعزوه إلى قائله، أداءً للأمانة العلمية أولًا، وللابتعاد عن التشبع بما لم\nيعط ثانيًا. وهذا مما يقع فيه أكثر المؤلفين في العصر الحاضر، وبخاصة منهم بعض\nالشباب المغرم بأن يحشر اسمه في زمرة المؤلفين، وهذا داء عضال من أدواء هذا\nالزمان. والله المستعان.\nوقد وقفت على حديث آخر لغسان بن الربيع هذا أخطأ في إسناده على\nحماد بن سلمة، وخالف فيه الثقات الذين رووه عنه بإسناد آخر؛ وبيان ذلك في\n\"صحيح أبي داود\" تحت الحديث (٤٤٣) .\n<span data-type=\"title\" id=toc-6083>٦٠٥٩ </span>- (إيَّاك والقَواريرَ) .\nمنكر.\nأخرجه الحاكم (٣/٢٩١): أخبرني أبو معن محمد بن عيسى العطار\n- بمرو -: ثنا عبدان بن محمد الحافظ: ثنا إسحاق بن منصور: ثنا عبد الرحمن بن\nمعن: أنبأ محمد بن إسحاق عن عبد الله بن أنس قال.: يسمعت أنس بن مالك\nيقول:\nكان البراء بن مالك رجلًا حسن الصوت، فكان يرجز لرسول الله ﷺ في\nبعض أسفاره، فبينما هو يرجز إذ قارب النساء، فقال له رسول الله ﷺ: ...\nفذكره. قال: فأمسك. قال محمد: كره رسول الله ﷺ أن تسمع النساء صوته.\nوقال الحاكم:","vol":"13","page":149},{"text":"\"صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وهذا من تساهلهما؛ فإن ابن إسحاق - مع صدقه - مشهور بالتدليس،\nوأنه لا يحتج به إلا بما قال فيه: \"حدثنا\"، كما قال العلائي في \"جامع التحصيل \"\n(ص ٢٢١)، وقال في مكان آخر (ص ١٢٥):\n\" أكثر من التدليس، وخصوصًا عن الضعفاء\".\nيضاف إلى ذلك أن في حفظه بعض الضعف، وقد أطال الذهبي ترجمته في\n\"الميزان \"، وذكر عن الإمام أحمد أنه قال:\n\"هو كثير التدليس جدًّا. قيل له: فإذا قال: \"أخبرني \" و\"حدثني \" فهو ثقة؟\nقال: هو يقول: \"أخبرني \" ويخالف \". وكذلك ختم الذهبي ترجمته بقوله:\n\" فالذي يظهر لي أن ابن إسحاق حسن الحديث، صالح الحال صدوق، وما\nانفرد به ففيه نكارة؛ فإن في حفظه شيئًا\". وقال الحافظ في \"التقريب \":\n\"صدوق يدلس \".\nوخلاصة ترجمته أنه حسن الحديث إذا صرح بالتحديث، ولم يخالف، وكل\nمن الشرطين هنا غير متوفر.\nأما الأول: فلأنه قد عنعن كما ترى، وأما الآخر: فلأنه خالف في سنده\nومتنه.\nأما السند: فقوله: \"عن عبد الله بن أنس \" ... فهذا خطأ من ناحيتين:\nالأولى: أنه لا يعرف لأنس ابن اسمه عبد الله يروي عنه، وإنما هو حفيده\nعبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري.","vol":"13","page":150},{"text":"والأخرى: الانقطاع؛ فإن ابن المثنى هذا إنما يروي عن أنس بالواسطة، ويؤيده\nأن أبا نعيم أخرج الحديث في \"الحلية\" (١/ ٣٥٠) من طريق أخرى عن محمد بن\nإسحاق عن عبد الله - يعني: ابن المثنى - عن ثمامة عن أنس ... فذكر الحديث؛\nدون قول ابن إسحاق في آخره: كره رسول الله ﷺ ...، وكرر: \"إياك والقوارير\"\nمرتين.\nوفيه شيخ أبي نعيم علي بن هارون، وقد ترجمه الخطيب في \"التاريخ \"\n(١٢/١٢٠) بقوله:\n\"كان أمره في ابتداء ما حدث جميلًا، ثم حدث مثه تخليط \".\nولم يذكر في \"الميزان \" ولا في \"اللسان \".\nوأما المتن: فقد رواه حماد بن سلمة عن ثابت عن أنس بن مالك:\nأن البراء بن مالك كان يحدو بالرجال، وأَنْجَشَةَ يحدو بالنساء، وكان حسن\nالصوت، فحدا؛ فأعنقت الإبل؛ فقال رسول الله ﷺ:\n\"يا أنجشة! رويدًا سوقك بالقوارير\".\nأخرجه الطيالسي (٢٠٤٨)، وأحمد (٣/٢٥٤ و٢٨٥)، وإسناده صحيح على\nشرط مسلم.\nفهذا هو أصل الحديث، والقصة لأنجشة - وهو المذكور بأنه حسن الصوت -،\nفانقلب ذلك على ابن إسحاق أو شيخه الذي دلسه ولم يذكره، وجعله للبراء بن\nمالك.\nوقد تابعه حماد بن زيد عن ثابت؛ إلا أنه لم يذكر فيه طرفه المتعلق بالبراء.\nأخرجه البخاري (٦٢٠٩) وفي \"الأدب المفرد\" (٨٨٣)، ومسلم (٧/٧٨)،","vol":"13","page":151},{"text":"والنسائي في \"عمل اليوم والليلة \" (٥٢٨)، وابن حبان (٥٧٧٣)، والبيهقي\n(١٠/١٩٩/ - ٢٠٠ و٢٢٧)، والبغوي في \"شرح السنة\" (١٣/١٥٦ - ١٥٧)، وأحمد\n(٣/١٧٢ و٢٠٢ و٢٢٧) .\nوتابع ثابتًا أبو قلابة عن أنس \"\nأخرجه الشيخان والنسائي (٥٢٥)، وابن حبان أيضًا وأحمد (٣/١٨٧ و٢٢٧)،\nوأبو يعلى (٢٨٠٩ و٢٨١٠)، والرامهرمزي في \"الأمثال \" (ص ١٢٧) .\nوتابعه قتادة عنه:\nأخرجه البخاري (٦٢١١)، ومسلم أيضًا والنسائي (٥٢٦)، وابن حبان (٥٧٧١)،\nوالبيهقي (١٠/٢٢٧)، والبغوي (١٣/١٥٦)، وأحمد (٣/٢٥٢)، وأبو يعلى (٢٨٦٨)،\nوعنه ابن السني في \"عمل اليوم والليلة\" (٥٠٧) .\nوتابعه سليمان التيمي عنه:\nأخرجه مسلم والنسائي (٥٢٩)، وابن حبان (٥٧٧٠ و٥٧٧٢)، وابن سعد\n(٨/٤٣٠)، وأحمد (٣/١١١ و١١٧ و١٧٦، و٦/٣٧٦)، والحميدي (١٢٠٩)،\nوالرامهرمزي أيضًا وأبو نعيم في \"أخبار أصبهان \" (١/١٤٣)، والخطيب في \"التاريخ \"\n(١٢/٢٠٨) .\nوحميد عنه:\nأخرجه أحمد (٣/١٠٧) .\nقلت: وإسناده صحيح ثلاثي؛ إن كان حميد سمعه من أنس.\nوزرارة بن أبي الحلال العتكي قال: سمعت أنس بن مالك ...\nأخرجه أحمد (٣/٢٠٦) .","vol":"13","page":152},{"text":"قلت: وإسناده صحيح ثلاثي أيضًا، وزرارة هذا هو ابن ربيعة، له ترجمة في\n\"التعجيل \"، وذكر أنه وثقه ابن حبان وابن خَلْفون والعجلي. وابن حبان أورده في\n\"أتباع التابعين \" (٦/٣٤٣)، قال الحافظ:\n\"وكأنه لم يقف على روايته عن أنس \". يعني: هذه.\nوللحديث شاهد من رواية ابن عباس:\nأخرجه الدارمي (٢/٢٩٥)، وفي إسناده من لم أعرفه، وأخشى أن يكون فيه\nتحريف أو سقط.\nوالخلاصة: أن هذه الطرق الصحيحة عن أنس؛ تدل دلالة قاطعة على خطأ\nحديث ابن إسحاق هذا عن أنس، وأن القصة لأنجشة ... لا البراء، وأن لفظه ﷺ\nإنما هو:\n\"رويدك؛ سوقك بالقوارير \" ونحوه، وليس بلفظ:\n\"إياك والقوارير\" ... كما رواه ابن إسحاق؛ فهو لفظ منكر، وعليه: فقول ابن\nإسحاق في آخر الحديث:\n\"كره ﷺ أن تسمع النساء صوته \"!\nمما لاقيمة له، لأنه تفسير لما لم يثبت عنه ﷺ.\nوبذلك تعلم ضعف الاستدلال بهذا الحديث على ترجيح قول من قال في\nتفسير قوله ﷺ: \"رويدك؛ سوقك بالقوارير\": أنه خشي على النساء الفتنة،\nفأَمَرَه ﷺ بالكف عن الحداء؛ كما فعل الشيخ التويجري في \"الصارم المشهور\"\n(ص ١١٥ - ١١٦)، وقلده أخونا محمد زينو في \"كيف نربي أولادنا\" (ص ٢٣)\nفصححه!","vol":"13","page":153},{"text":"بل الصواب القول الآخر؛ وهو ما جاء في \"شرح السنة\":\n\" المراد بالقوارير: النساء؛ شبههن بالقوارير لضعف عزائمهن، والقوارير يسرع\nإليها الكسر، وكان أَنْجَشَةُ غلامًا أسود، وفي سوقه عنف، فأمره ﷺ أن يرفق بهن\nفي السوق؛ كما يرفق بالدابة التي عليها قوارير\".\nقلت: وهذا هو الذي رجحه الشيخ العلامة علي القاري؛ فقال في \"المرقاة\"\n(٤/٦١٩):\n\"وهذا المعنى أظهر - كما لا يخفى -؛ فإنه ناشئ عن الرحمة والشفقة، وذاك\nعن سوء ظن لايليق بمنصب النبوة\".\nفأقول: هذا هو الحق الذي لا يمكن القول بغيره إذا ما جمعت طرق الحديث\nوألفاظه، وزياداته، وأمعن النظر في معانيها:\nأولًا: قوله: \" رويدك \" ... معناه: أمْهِل وتَأَنَّ - كما في \" النهاية \" وغيره -، وقال\nالرامهرمزي:\n\"يقول ﷺ: اجعل سيرك على مهل؛ فإنك تسير بالقوارير ... فكنى عن ذكر\nالنساء بالقوارير ... \". وقال عياض: \" أي: سُق سوقًا رويدًا \" (١) .\nقلت: والذين ذهبوا إلى القول الأول فسروه بالكف عن الحداء - كما تقدم -،\nومثله في \"النهاية\" وغيره، وهذا خَلف كما لا يخفى! وهو يلتقي مع حديث\nالترجمة الذي جاء في آخره: \"فأمسك \". وهذا مثال من عشرات بل مئات الأمثلة\nفي الآثار السيئة للأحاديث الضعيفة كما هو مصرح في عنوان هذه \"السلسلة\"،\n_________\n(١) ذكره الحافظ في جملة أقوال أخرى للعلماء، ولا تخرج عن هذا المعنى، فانظر \"فتح\nالباري، (١٠/ ٥٤٤) .","vol":"13","page":154},{"text":"ومع ذلك فكثير من أهل العلم في غفلتهم ساهون عن آثارها!\nثانيًا: قوله في رواية النسائي وأحمد فِي حَدِيثِ شعبة عن ثابت:\n\"ارفق بالقوارير\". وجمع الأنصاري في \"جزئه \" بين اللفظين؛ فقال:\n\"رويدك ارفق \" - ذكره في \"الفتح \" (١٠/٥٤٤) -.\nفأقول: صريح في أنه ليس المراد بهذا الأمر الإمساك عن الحداء مطلقًا، وإنما\nتلطيفه وتخفيفه \" لكي لا تسرع الإبل في سيرها، وإلا؛ كانت النساء مُعَرَّضَاتٍ\nللتألم، وربما للسقوط من الإبل بسبب كثرة الحركة والاضطراب الناشئ عن\nالسرعة؛ من باب إطلاق السبب وإرادة المسبب. ويزيده وضوحًا:\nثالثًا: قوله في رواية حماد بن سلمة:\n\"فحدا؛ فأعنقت الإبل ... \".\nأي: أسرعت؛ وَزْنًا ومعنى - كما قال الحافظ في \"الفتح \" -.\nفهذا يوضح ما ذكرته آنفًا أنه ﷺ أراد بذلك الأمر سلامة النساء من الأذى\nفي أبدانهن، وليس السلامة من الفتنة، وإلا، لم يكن لذكر إسراع الإبل معنى\nيذكر.\nرابعًا: فِي حَدِيثِ حميد عن أناس:\nكان رجل يسوق بأمهات المؤمنين يقال له: (أنجشة)، فاشتد في السياقة. زاد\nشعبة عن ثابت: فكان نساؤه يتقدمن بين يديه.\nفهذا يعني: أنه كان من نتيجة السرعة أن تقدمت نساؤه ﷺ بين يديه،\nوذلك مما يؤلمهن ولا تتحمله أجسامهن؛ فأمر (أنجشة) بالرفق بهن، وعدم الإسراع\nبإبلهن، وليس خوفًا عليهن من الافتتان بحسن صوته! ويؤكد هذا:","vol":"13","page":155},{"text":"خامسًا وأخيرًا: زيادة شعبة عند أحمد بلفظ:\n! ... يحدو بنسائه، فضحك ﷺ؛ فإذا هو قد تنحى بهن \".\nفأقول: فضحكه ﷺ حين رأى إسراع الإبل بالنساء أكبر دليل على إبطال\nحَشْر الخوف من الافتتان بحسن صوت أنجشة، وعلى نسائه ﷺ خاصة، وأنه كان\nلظاهرة إسراع الإبل بالنساء حتى تقدَّمْنَ الرجال. وتصوُّرُ هذا وحده كافٍ لإبطال\nالقول الأول وتصحيح القول الآخر؛ فكيف إذا انضم إليه ما قبله من الأدلة؟ ورحم\nالله الشيخ عليًّا القاري فإنه لخص الموضوع بأوجز عبارة حين علل تأييد هذا القول\nالصحيح بقوله - لا فُضَّ فُوهُ -:\n\"فإنه ناشئ عن الرحمة والشفقة، وذاك عن سوء ظن لا يليق بمقام النبوة\".\n<span data-type=\"title\" id=toc-6084>٦٠٦٠ </span>- (يا أبا ذَرٍّ! إنه لا يضُرُّك من الدنيا ما كان للآخرة، وإنما\nيضرك من الدنيا ما كان للدنيا) .\nضعيف.\nأخرجه أبو نعيم في \"معرفة الصحابة\" (٢/١٤٢/١) في آخر ترجمة\nالفضل بن العباس ﵄ بسنده عن بقية: حدثني شيخ من كندة عن\nالضحاك عَنْ اِبْنِ عَبَّاسٍ: أنه سمع الفضل بن عباس يقول: سمعت رسول اللَّهِ\nﷺ يقول لأبي ذر: ... فذكره.\nقلت: وهذا إسناد ضعيف، ظاهر الضعف؛ لجهالة شيخ بقية الكندي - الذي\nلم يسم -.\nوالضحاك هو: ابن مزاحم الهلالي، لم يسمع من ابن عباس؛ فهو منقطع.\nوالحديث لم يورده السيوطي في \"الجامع الصغير\"، ولا في \"زيادته \"، ولم أره\nفي \"الجامع الكبير\"! وقد ذكره مؤلف \"كنز العمال \" (٣/٧٢٨/٨٥٩٣) برواية أبي","vol":"13","page":156},{"text":"نعيم عَنْ اِبْنِ عَبَّاسٍ ... فلعله وقع له في بعض نسخ \"الجامع الكبير\". والله أعلم.\n<span data-type=\"title\" id=toc-6085>٦٠٦١ </span>- (يا جبريلُ! ما منعك أن تأخذَ (١) بيدِي؟ قال: إنك\nأخذت بيدِ! يهوديٍّ، فكرهتُ أن تَمَسَّ يدي يدًا مسَّتها يدُ كافرٍ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط \" (١/١٥٨/١ - ٢/ ٢٩٩١)\nحدثنا إبراهيم قال: ثنا سعيد بن أبي الربيع السَّمَّان قال: ثنا عمر بن أبي عمر\nالعَبْدي عن هشام بن عروة عن أبيه عن جده:\nاستقبل رسول الله ﷺ جبريل، فناوله يده، وأبى أن يتناولها. فدعا رسول\nالله ﷺ بماء فتوضأ، ثم ناوله يده فتناولها؛ فقال: ... فذكره. وقال:\n\"لم يروه عن هشام إلا عمر، تفرد به سعيد\".\nومن طريقه أخرجه العقيلي في \"الضعفاء\" (٣/ ١٦٠): حدثنا أحمد بن\nمحمد بن إبراهيم قال: حدثنا سعيد بن أشعث بن سعيد ... به.\nأورده في ترجمة عمر هذا، وروى عن عمرو بن علي - وهو الفلاس -:\n\"كان دجالًا \". وقال ابن عدي في \"الكامل \" (٥/١٧٠٨):\n\" يروي عن ابن طاوس البواطيل، والضعف على حديثه بيِّن \". وقال ابن\nحبان في \" الضعفاء\" (٢/٨٦):\n\" كان ممن يروي الموضوعات عن الأثبات؛ لا يحل كتابة حديثه إلا على جهة\nالتعجب \".\n_________\n(١) قلت: كذا في \"مجمع الزوائد\"، و\"مجمع البحرين \"، والعقيلي، وفي \"المعجم\nالأوسط \": \"لا تأخذ \"، وهو وجه؛ كقوله تعالى: ﴿ما منعك ألا تسجد﴾ - الأعراف، وفي\n﴿ص﴾: ﴿ما منعك أن تسجد﴾ على الجادَّة.","vol":"13","page":157},{"text":"قلت: وسعيد بن أشعث - أو: ابن أبي الربيع -: قال ابن أبي حاتم:\n\"روى عنه أبو زرعة. وقال أحمد: ما أراه إلا صدوقًا\". وذكره ابن حبان في\n\" الثقات \" (٨/٢٦٨) وقال:\n\"حدثنا عنه الحسن بن سفيان وأبو يعلى. يعتبر حديثه من غير روايته عن\nأبيه \".\nقلت: لأن أباه أشعث بن سعيد - وهو: أبو الربيع السَّمَّان -، متروك، ولا\nذكر له في هذا الحديث؛ لكن قد رواه أخوه عنبسة فيما أخرجه ابن عدي\n(٥/١٩٠٤): أخبرنا أبو يعلى قال: ثنا سعيد بن أبي الربيع قال: ثنا عنبسة بن\nسعيد قال: ثنا هشام بن عروة ... به.\nذكره في ترجمة عنبسة هذا، وروى عن ابن معين أنه قال:\n\"ثقة \". وعن الفلاس:\n\"هو أخو أبي الربيع السمان، سمعت منه، وكان مختلطًا، لا يروى عنه،\nمتروك الحديث، وكان صدوقًا لا يحفظ \". وقال ابن حبان (٢/١٧٨):\n\"منكر الحديث جدًّا على قلة روايته، لا يجوز الاحتجاج به إذا لم يوافق\nالثقات، وكان يزيد بن هارون يسميه: عنبسة المجنون \".\nمن أجل ذلك أورد ابن الجوزي الحديث من طريق العقيلي وابن عدي في\nكتابه \" الموضوعات \" (٢/٧٧ - ٧٨) وقال:\n\"موضوع محال \". وأقره السيوطي في \"اللآلي\" (٢/٤) .\nوأما الهيثمي فقال في \"المجمع \" (١/٢٤٦):","vol":"13","page":158},{"text":"\"رواه الطبراني في \"الأوسط \"، وفيه عمر بن رياح، وهو مجمع على ضعفه \".\n(تنبيه): إبراهيم - شيخ الطبراني في إسناد هذا الحديث - هو: ابن هاشم\nالبغوي؛ وهو ثقة مترجم في \"تاريخ بغداد\" (٦/٢٠٣ - ٢٠٤)، ولما ساق الهيثمي\nإسناده في \"مجمع البحرين \" - كما سقته أعلاه -؛ زاد عقب اسم الشيخ المذكور:\n\"هو ... \"، وترك بياضًا ليلحق فيه فيما بعد اسم أبيه ونسبه - كما هي عادته\nأحيانًا -، ثم لم يتيسر له ذلك؛ فبقي البياض كما هو. فاقتضى بيان ذلك.\nوالحديث لم يورده السيوطي في \"جوامعه \"، وأورده في \"الدر المنثور\" (٣/٢٢٧)\nمن رواية ابن مردويه عن هشام بن عروة عن أبيه عن جده ... !\nأقول: فأساء في ابتدائه بذكر هشام ... من إسناده، دون الراوي عنه الذي هو\nعلة الحديث؛ فأوهم أنه سالم منها! وفي اقتصاره في العزو على ابن مردويه موهمًا\nأنه لم يروه من هو أعلى طبقة منه!! وقد تبعه في ذلك الآلوسي في \"تفسيره \" ساكتًا\nعنه أيضًا - مع حديث آخر لهما سيأتي الكلام عليه إن شاء الله برقم (٦٠٩٤) -!\n<span data-type=\"title\" id=toc-6086>٦٠٦٢ </span>- (لا يُقَدِسُ اللهُ أمةً قادتْهُمُ امرأةٌ) .\nمنكر.\nعزاه السيوطي في الجامع الكبير للطبراني في \"المعجم الكبير\" من\nحديث أبي بكرة.\nفأقول: أبو بكرة هو نفيع بن الحارث الثقفي، والمجلد الذي فيه أحاديثه من\n\"المعجم الكبير\" لم أقف عليه، ولم يطبع في جملة ما طبع منه بهمة أخينا حمدي\nعبد المجيد السلفي بارك الله في جهوده في خدمة السنة، وقد أورده الهيثمي في\n\"مجمع الزوائد\" فقال (٥/ ٢٠٩):\n\"وعن عبد الله بن الهجنع قال:","vol":"13","page":159},{"text":"لما قدمت عائشة زوج النبي ﷺ؛ أتينا أبا بكرة، فقلنا: هذه عائشة، كنت\nتقول: عائشة عائشة! هي ذي عائشة؛ قد جاءت؛ فاخرج معنا، فقال: إني\nذكرت حديثًا سمعته من رسول الله ﷺ؛ سمعت النبي ﷺ وذكر بَلْقِيس صاحبة\n(سبأ)، فقال: ... فذكره.\n(قلت: لأبي بكرة حديث في \"الصحيح \" غير هذا) - رواه الطبراني، وفيه\nجماعة لم أعرفهم \".\nقلت: منهم - فيما يبدو لي - عبد الله بن الهجنع هذا؛ فإني لم أجد له ذكرًا\nفيما لدى من المراجع، ولعله محرف من \"عمر بن الهجنع \"؛ فإن له حديثًا آخر\nعن أبي بكرة، ذكره العقيلي تحت ترجمته (٣/١٩٦) وقال:\n\"لا يتابع عليه \".\nوقد سبق تخريجه برقم (٥٣١)؛ فلا داعي لإعادته، ولكني أضيف هنا أنه\nأخرجه ابن أبي شيبة أيضًا في \"المصنف \" (١٥/٢٦٥): حدثنا الفضيل بن دكين\nعن عبد الجبار بن عباس عن عطاء بن السائب عن عمرو (كذا) بن الهجنع ... به.\nوقد روح الحديث من طريق أخرى بلفظ آخر تقدم تخريجه برقم (٤٣٦) .\nوذكرت هناك أن الحديث محفوظ عند البخاري وغيره بلفظ:\n\"لن يفلح قوم ولوا أمرهم امرأة\". وهو مخرج في \"إرواء الغليل \" (٨/١٠٩/٢٤٥٦) .\nوذكرت له هناك طريقًا أخرى عن أبي بكرة. فمن شاء؛ رجع إليه.\nوأزيد هنا فأقول:\nقد ذكر له الهيثمي شاهدًا من حديث جابر بن سمرة، وقال:","vol":"13","page":160},{"text":"\" رواه الطبراني في \"الأوسط \" عن شيخه أبي عبيدة عبد الوارث بن إبراهيم،\nولم أعرفه، وبقية رجاله ثقات \"!\nكذا قال! وكأنه تجاوز بصره موضع العلة القوية في إسناده؛ فقد قال الطبراني\nفي \"الأوسط \" (١/٢٩٩/ ٤٩٨٨): حدثنا عبد الوارث بن إبراهيم أبو عبيدة\nقال: نا عبد الرحمن بن عمرو بن جَبَلَةَ قال: نا أبو عوانة قال: نا سِماك بن حرب\nعن جابر بن سمرة ... به. وقال:\n\" لا يروى عن جابر إلا بهذا الإسناد؛ تفرد به عبد الرحمن بن عمرو بن جبلة\".\nقلت: وآفة هذا الإسناد ابن جبلة؛ فإنه كذاب - كما قال الذهبي -، وقال\nالد ارقطني:\n\"متروك؛ يضع الحديث \".\nوهذا الحديث وحديث الترجمة من الأحاديث الضعيفة والمنكرة التي ملأ\nالشيخ التويجري بها كتابه \"الصارم المشهور\" (ص ٢٥٧)، وقد نقلهما عن الهيثمي؛\nمقلدًا إياه فيما قال فِي حَدِيثِ جابر! وكاتمًا ما أعل به الحديث الآخر حديثَ\nالترجمة!!\n<span data-type=\"title\" id=toc-6087>٦٠٦٣ </span>- (لا يجتمعُ الإيمانُ والبخلُ في قلبِ رجلٍ مؤمنٍ أبدًا، ومن\nأوتيَ السماحةَ مع الإيمانِ؛ فقد أوتيَ أخلاقَ الأنبياء) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٥/٣٢٩) من طريق عبد الغفور\nابن عبد العزيز أبي الصباح الواسطي عن عبد العزيز بن سعيد عن أبيه - وقال\nفي غير هذا الحديث: وكانت له صحبة - عن النبي ﷺ قال: ... فذكره.\nأورده في ترجمة عبد الغفور هذا، وساق له ثلاثة أحاديث هذا أحدها، وقال\nفي الثاني منهما:","vol":"13","page":161},{"text":"\"حديث منكر بهذا الإسناد\". وقال في آخر ترجمته:\n\"الضعف على حديثه ورواياته بيِّن، وهو منكر الحديث \". وروى عن البخاري\nأنه قال:\n\"تركوه؛ منكر الحديث \". وقال ابن حبان في \"الضعفاء\" (٢/١٤٨):\n\"كان ممن يضع الحديث على الثقات؛ على كعب وغيره. لا يحل كتابة\nحديثه، ولا الذكر عنه إلا على جهة التعجب\".\nقلت: وشيخه عبد العزيز بن سعيد في عداد المجهولين عندي؛ فإنه لم يذكره\nالبخاري وابن أبي حاتم في كتابيهما، ولا رأيته عند غيرهما سوى ابن حبان؛ فإنه\nأورده في \" الثقات! - على قاعدته! - فقال (٥/ ١٢٥):\n\"عبد العزيز بن سعيد بن سعد بن عبادة - ولأبيه صحبة -، يروي عن أبيه، روى\nعنه أبو الصباح، واسمه: عبد الغفور بن عبد العزيز الواسطي، عندنا عنه نسخة بهذا\nالإسناد، وفيها ما لا يصح، البَلَيَّةُ فيها من أبي الصباح؛ لأنه كان يخطئ ويتهم \".\nوأقول: وفي كون عبد العزيز بن سعيد الذي في إسناد الحديث هو عبد العزيز\nابن سعيد بن سعد بن عبادة نظر كبير عندي؛ وذلك لأمرين:\nالأول: أن الحافظ لما ترجم لسعيد بن ... عبادة هذا؛ لم يذكر في الرواة عنه\nعبد العزيز هذا.\nوالآخر: أن ابن عبادة هذا لما ذكره ابن حبان في (الصحابة) من كتابه \"الثقات \"\n(٤/ ٢٧٧) - ونسبه: الخزرجيّ -؛ قال:\n\"يروي عن أبيه؛ روى عنه أبو أمامة بن سهل بن حنيف\". وزاد الحافظ في\nنسَبه: \" الأنصاري \"، وقال:","vol":"13","page":162},{"text":"\"وروى عنه أيضًا ابنه شرحبيل بن سعيد\".\nفهو خزرجي أنصاري، وأما عبد العزيز بن سعيد الذي روى هذا الحديث؛ فهو\nشامي - كما جاء مصرحًا به في إسناد الحديث الثاني عند ابن عدي -؛ ولذلك\nفرق الحافظ وغيره بين ابنه سعيد هذا، وبين سعيد بن سعد بن عبادة؛ فقالوا فيه\nما سبق، وقال الحافظ فيما بعد:\n\" سعيد الشامي والد عبد العزيز. جاءت عنه عدة أحاديث من رواية ولده\nعنه، تفرد بها عبد الغفور أبو الصباح بن عبد العزيز عن عبد العزيز عن أبيه سعيد\nهذا ... \".\nثم ذكر له الأحاديث الثلاثة التي عند ابن عدي وغيرها؛ منها الآتي بعد هذا.\nوالخلاصة: أن عبد العزيز الذي في هذا الحديث مجهول؛ لأنه لم يرو عنه غير\nعبد الغفور هذا، وهو لو كان ثقة لم يخرج شيخه بروايته عنه عن الجهالة، فكيف\nبه وهو متهم؟!\nهذا، وفي \"الجرح والتعديل \" (٢/١/ ٧٧):\n\"سعيد الشامي الحمصي. روى عن ثَوْبان، روى عنه مرزوق أبو عبد الله\nالشامي \". وكذا في \"تاريخ البخاري \" (٢/١/٤٦٦/١٥٥٣) وقال:\n\"إن لم يكن ابن زرعة؛ فلا أدري \".\nوجزم ابن حبان بأنه هو، فانظر تعليقي عليه في \"التيسير\".\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية ابن عدي دون الشطر\nالثاني منه!","vol":"13","page":163},{"text":"<span data-type=\"title\" id=toc-6088>٦٠٦٤ </span>- (مَنْ لم يَحْمِدِ اللهَ على ما عَمِلَ من عملٍ صالحٍ، وحَمِدَ\nنفسَه، قلَّ شكرُه، وحَبِطَ عملُه. ومَنْ زعم أن اللهَ جعل للعباد من الأمر\nشيئًا؛ فقد كَفَرَ بما أنزل اللهُ على أنبيائه؛ لقوله: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ\nتَبَارَكَ اللَّهُ أحسنُ الخالقين﴾) .\nموضوع.\nأخرجه ابن جرير الطبري في \"تفسيره \" (٨/١٤٧) من طريق بقية\nابن الوليد قال: ثني عبد الغفار بن عبد العزيز الأنصاري عن عبد العزيز الشامي\nعن أبيه - وكانت له صحبة - قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته شيخ بقية عبد الغفار بن عبد العزيز، وهو متهم بالوضع\n- كما تقدم بيانه في [الحديث] السابق -. وقوله: \"عبد الغفار\" ... هكذا وقع في\nالأصل، ويظهرأنه كذلك وقع لابن جرير؛ فإنه كذلك نقله عنه ابن كثير في\n\"تفسيره \"، وابن حجر في ترجمة أبي عبد العزيز من \"الإصابة \" ... والصواب:\n\"عبد الغفور\"؛ كما وقع في أحاديث أخرى عنه، منها الذي قبله؛ وبعضها من طريق بقية عنه.\n(تنبيه)؛ هذا الحديث من الأحاديث الكثيرة التي ساقها الحافظ ابن كثير\nساكتًا عنها؛ لأنه ذكرها بإسناده، فجاء ذاك الجاهل الصابوني فصححها بإيراده\nإياها في \"مختصره \" (٢/٢٥)، فإلى الله المشتكى من المتعالمين في هذا الزمان.\nوأورده السيوطي في \"الجامع الكبير\" من رواية ابن جرير، وسكت عنه - كما\nهي عادته الغالبة! -، ووقع فيه قوله: \"قل شُكره \" بلفظ:\n\"فقد كفر\"!\nوكذا وقع في \"تفسير ابن كثير\"، و\"الدر المنثور\" (٣/ ٩١) . والله سبحانه\nوتعالى أعلم.","vol":"13","page":164},{"text":"<span data-type=\"title\" id=toc-6089>٦٠٦٥ </span>- (يا عليُّ! لا تكن فَتَّانًا، ولا جابِيًَا، ولا تاجِرًا؛ إلا تاجِرَ\nخَيْرٍ؛ فإن أولئك المسبوقون في العمل) .\nضعيف.\nأخرجه الطحاوي في \"مشكل الآثار\" (٣/١٥)، والطبري في \"تهذيب الآثار\"\n(١/٤٥/٢)، وابن شاذان في \"الجزء الثاني من أجزائه \" (١٥/ ١ - ٢)، والمقدسي\nفي \"المختارة\" (١/٣٨٦/٣٨٠ - بتحقيقي) من طريق عباد بن العوام قال: حدثنا\nأبان بن تغلب عن الحكم عن ثعلبة بن يزيد - أو يزيد بن ثعلبة - عن علي قال:\nأمرني رسول الله ﷺ أن لا أدع قبرًا شاخصًا بالمدينة إلا سويته، ولا تمثالًا إلا\nلطخته، ففعلت، ثم أتيته، فقال: \" فعلت؟ \" قلت: نعم. قال: ... فذكره. وقال\nالطبري:\n\"وهذا خبر عندنا صحيح سنده، وقد يجب أن يكون على مذهب الآخرين\nسقيمًا غير صحيح.\nوذلك أنه خبر لا يعرف لبعض ما فيه مخرج عن علي عن النبي ﷺ يصح؛\nإلا من هذا الوجه.\nوأخرى أن في إسناده شكًا فيمن حدث عن علي رحمة الله عليه، أثعلبة بن\nيزيد هو؟ أم يزيد بن ثعلبة؟\nوالثالثة: أن الذي فيه من ذِكْر التاجر، إنما روي عن علي موقوفًا عليه من\nكلامه غير مرفوع إلى النبي ﷺ، وبخلاف اللفظ الذي فيه \".\nثم أفاض الطبري ﵀ في ذكر الروايات الموقوفة في التاجر، والأ حاديث\nالمرفوعة في ذم التجار إلا من اتقى وبَرَّ وصدق ونحوه، وقد خرجت بعضها فيما\nتقدم من \"الصحيحة \" (٩٩٤ و١٤٥٨) .","vol":"13","page":165},{"text":"فأقول: وخلاصة كلامه أن الشطر الثاني من الحديث وهو المذكور في الترجمة\nغريب لا شاهد له، بخلاف الشطر الآخر؛ فله طريق آخر في \"صحيح مسلم \"\nوغيره، وهو مخرج عندي في \"أحكام الجنائز\"، ولكنه مع غرابة إسناده؛ فهو\nيصرح بأنه صحيح الإسناد عنده، ولا وجه لذلك عندي؛ وذلك لأن راويه ثعلبة\nابن يزيد - مع شك أحد رواته هل هو: ثعلبة بن يزيد، أو يزيد بن ثعلبة؛ على\nالقلب؟ - فإنه ليس مشهورًا بالرواية؛ فقد أورده ابن أبي حاتم في \"الجرح والتعديل \"\n(١/١/٤٦٣) برواية حبيب بن أبي ثابت وسلمة بن كهيل، ولم يذكر فيه جرحًا\nولا تعديلًا، وذكره البخاري في \"التاريخ \" (١/٢/١٧٤) برواية الأول منهما فقط\nبحديث: قال النبي ﷺ لعلي: \"إن الأمة ستغدر بك \". وقال:\n\"لا يتابع عليه \". وقال في ثعلبة:\n\"فيه نظر\".\nوفاتهما أنه روى عنه أيضًا الحكم هذا الحديث - وهو: ابن عتيبة -، لكن رواية\nحبيب بن أبي ثابت عنه معنعنة، فلا يعتبر عندي راويًا ثالثًا؛ لاحتمال أن يكون رواه\nعن أحد المذكورين، ثم أسقطه! وقد حكوا عن النسائي أنه وثقه، وكذلك وثقه ابن\nحبان (٤/٩٨)، ولكنه لم يثبت على ذلك؛ فأورده في \"الضعفاء\" (٤/٩٨) وقال:\n\"كان غاليًا في التَّشَيُّع؛ لا يحتج بأخباره التي يتفرد بها عن علي \".\nقلت: ولما كان قد تفرد بحديث الترجمة دون الشطر الآخر؛ فإني قد اطمأننت\nلذكره في هذه \"السلسلة\"، مع كونه غير مشهورٍ بالرواية، ونظر البخاري فيه، وقوله\nفي حديث الغدر: \"لا يتابع عليه \".\nعلى أن في قوله هذا الثاني نظرًا عندي؛ لأنه قد أورده ابن الجوزي في \"العلل\nالمتناهية\" (١/٢٤٢) من طريق أخرى عن علي وقال:","vol":"13","page":166},{"text":"\"قال الدارقطني: تفرد به حكيم بن جبير. قال أحمد: ضعيف الحديث.\nوقال السعدي: كذاب \".\nوله طريق ثالث: أخرجه الحاكم (٣/١٤٠) من طريق هشيم عن إسماعيل بن\nسالم عن أبي إدريس الأودي عن علي قال:\n\" إن مما عهد إلي النبي ﷺ: إن الأمة ستغدر بي بعد\". وقال:\n\" صحيح الإسناد\"! ووافقه الذهبي!\nقلت: وأبو إدريس هذا اسمه: يزيد بن عبد الرحمن، وليس بالمشهور أيضًا،\nووثقه ابن حبان والعجلي، وقال الحافظ:\n\"مقبول \".\nوهشيم - وهو: ابن بشير الواسطي - مدلس - على ثقته - وقد عنعنه؛ فيخشى\nأن يكون قد دلسه عن بعض الضعفاء.\nفإن قيل: ألا يتقوى الحديث بالطريق الأخرى التي رواها شعبة ﵀ عن\nالحكم عن رجل من أهل البصرة - ويكنونه أهل البصرة: (أبا المورع)، وأهل الكوفة\nيكنونه بـ (أبي محمد)، وكان من هذيل - عن علي ﵁ قال: ... فذكر\nالحديث؛ بتمامه، وأتم منه.\nأخرجه الطيالسي (رقم ٩٦)، وأحمد (١/٨٧ و١٣٩)، وأبو يعلى (١/ ٣٩٠/٥٠٦)؟\nوجوابي: لا؛ لأن مدار الطريق هذا والذي قبله على الحكم - وهو: ابن عتيبة\nالكوفي -، ففي الطريق الأولى: طريق أبان بن تغلب سمى الواسطة بين الحكم\nوعلي: ثعلبة بن يزيد - أو: يزيد بن ثعلبة -، ولم يكنه، وفي هذه الطريق الأخرى\nكنى الواسطة بـ: أبي مورع - أو: أبي محمد -، ولم يسمه؛ فالظاهر أن المكنى في","vol":"13","page":167},{"text":"هذه هو المسمى في تلك، فإذا ثبت هذا؛ فيكون تقوية أحدهما بالآخر من باب\nتقوية الضعيف بنفسه! ولا يخفى فساده.\nوأيضًا: فإن الرجل في هذا الطريق مجهول العين لا يعرف - كما هو ظاهر -؛\nولذلك قال الذهبي - وتبعه العسقلاني -:\n\"لا يعرف \".\nوأما قول الشيخ أحمد شاكر ﵀ في تعليقه على \"المسند\" (٢/٦٥٧ -\n٦٥٨) - بعد أن نقل قول الذهبي هذا -:\n\"وأنا أرى أن التابعين على الستر والثقة حتى نجد خلافها\". وبناء على هذا قال:\n\" إسناده حسن \"!\nقلت: وليس بحسن؛ فإنه لا يكفي عند العارفين بهذا العلم أن يكون الراوي\nمستورًا فقط لتطمئن النفس لحديثه، ويكون حسنًا؛ بل لا بد أن ينضم إلى ذلك\nما يدل على ضبطه أو حفظه؛ كتوثيق من يوثق به من أئمة الجرح والتعديل، أو\nيروي عنه جمع من الثقات، ولم يظهر في روايتهم عنه شيء من النكارة في\nحديثه؛ ففي هذه الحالة يمكن تحسين حديثه، والاعتماد عليه، وفي مثله يقول\nالذهبي والعسقلاني في كثير من الأحيان: \"صدوق \"؛ كما شرحت ذلك في\nغير ما موضع. والله ﷾ أعلم (*) .\n<span data-type=\"title\" id=toc-6090>٦٠٦٦ </span>- (أوصي بكِ إلى علي. يعني: صَفِيَّةَ) .\nمنكر.\nأخرجه البخاري في \"التاريخ \" (٤/ ١/ ٣١١)، ومن طريقه ابن عدي\nفي \"الكامل \" (٦/٢٣٧٧) عن حسين الأشقر الكوفي قال: نا إسرائيل عن أبي\n_________\n(*) وقد سبق الحديث برقم (٥٤٤٧) . (الناشر) .","vol":"13","page":168},{"text":"إسحاق عن مالك بن مالك - ضيفٍ كان لمسروق - عن صفية بنت حيي قالت:\nقلت: يا رسول الله! ليس من نسائك أحد إلا ولها عشيرة تلجأ إليها غيري؛\nفإن حدث بك حدث فإلى من؟ قال: ... فذكره.\nوعزاه الحافظ في \"المطالب العالية \" (٤/٥٦/٣٩٤٥) لأبي بكر بن أبي شيبة،\nوقال المعلق عليه:\n\"قال البوصيري: فيه راو لم يسمّ \".\nوأقول: وليس هذا في إسناد البخاري - كما ترى -؛ ولكن فيه ثلاث علل:\nالأولى: مالك بن مالك: قال الذهبي:\nإ لا يدرى من هو؟ \"\nقلت: وهذا معنى قول البخاري عقبه:\n\" ولا يعرف مالك إلا بهذا الحديث الواحد، ولم يتابع عليه \". وقال ابن عدي\nعقبه:\n\" هو كما قال\". وقال ابن حبان في \"الضعفاء\" (٣/٣٦):\n\"شيخ يروي عنه أبو إسحاق السَّبيعي في فضائل علي مراسيل ليست\nبمسانيد؛ كلها مناكير لا أصول لها. لا يجوز الاحتجاج به، ولا ذكر ما روى إلا\nعلى جهة التعجب \". ثم تناقض فذكره في \"الثقات \" (٥/٣٨٨) !\nوأما قول الذهبي عقب قول البخاري السابق:\n\" قلت: وفي السند إليه ضرار بن صُرْد\".\nفأقول: أخشى أن يكون سبق قلم منه؛ أراد أن يقول: حسين الأشقر ...\nفقال ما قال! ويأتي بيان ما فيه.","vol":"13","page":169},{"text":"الثانية: أبو إسحاق - نص. السبيعي، وهو - مدلس مختلط.\nالثالثة: حسين هذا - وهو: ابن الحسن الأشقر الكوفي -: قال الحافظ في\n\"التقريب \":\n\"صدوق يهم، ويغلو في التشيع \".\n(تنبيه): تحرفت جملة \"ضيف كان لمسروق\" إلى \"ضعيف \" في \"الميزان \"\nو\"اللسان \" -، وسقط منهما: \"كان لمسروق \"!!\n<span data-type=\"title\" id=toc-6091>٦٠٦٧ </span>- (يَا مَعْشَرَ التُّجَّارِ! إِنَّ اللَّهَ بَاعِثُكُمْ يَوْمَ الْقِيَامَةِ فُجَّارًا؛ إِلا\nمَنْ صَدَقَ وَوَصَلَ، وَأَدَّى الأَمَانَةَ) .\nمنكر.\nأخرجه ابن حبان في \"الضعفاء \" (١/٢٢٤ - ٢٢٥)، ومن طريقه ابن\nالجوزي في \"الموضوعات \" (٢/٢٣٧)، والطبري في \"تهذيب الآثار\" (٤/٤٨/٩٦)،\nوالطبراني في \"المعجم الكبير\" (١٢/٦٨/١٢٤٩٩) من طريق الحارث بن عبيدة\nالحمصي عن عبد الله بن عثمان بن خُثَيْمٍ عن سعيد بن جبير عَنْ اِبْنِ عَبَّاسٍ:\nأن النبي ﷺ أتى جماعة من التجار، فقال: \" يَا مَعْشَرَ التُّجَّارِ! \"، فَاسْتَجَابُوا\nلَهُ وَمَدُّوا إليه أَعْنَاقَهُمْ؛ فقال: \"إن الله ... \" الحديث. وقال ابن حبان - وأقره ابن\nالجوزي والذهبي -:\n\"وهذا ليس له أصل صحيح يرجع إليه. والحارث يأتي عن الثقات ما ليس\nمن حديثهم، \" لا يعجبني الإحتجاج بحديثه إذا انفرد\". وقال الهيثمي في \"مجمع\nالزوائد \" (٤/٧٢):\n\"رواه الطبراني في؛ \"الكبير\"، وفيه الحارث بن عبيد، وهو ضعيف \".","vol":"13","page":170},{"text":"قلت: أصاب في التضعيف فقط، وسَلَفُه في ذلك ما تفيده عبارة ابن أبي\nحاتم عن أبيه:\n\"هو شيخ ليسى بالقوي \".\nوأخطأ الهيثمي في اسم أبي الحارث فقال: \"عبيد\" ... وإنما هو: \"عبيدة\"!\nومن العجيب الغريب أن هذ الخطأ قد وقع فيه ابن الجوزي والسيوطي (١)\nوغيرهما؛ فإنهما - رغم سوقهما الحديث من رواية [ابن] حبان بإسناده المتقدم على\nالصواب؛ - وقع فيه عندهما: \"عبيد\". وإن مما لا شك فيه أنه عند ابن الجوزى خطأ\nمن بعض نُسَّاخ كتابه، بدليل إن ما نقلته في ترجمة الحارث هذا عن ابن حبان؛ لا\nيتفق مع ترجمته لابن عبيد، وإن كان قد أورده في \"الضعفاء\" أيضًا فقال (١/٢٢٤):\n\"الحارث بن عُبيد أبو قدامة الإيادي ... كان شيخًا صالحًا ممن كثر وهمه؛\nحتى خرج عن جملة من يحتج بهم إذا انفردوا\".\nوقد غفل عن هذا كله السيوطي: فتعقب ابن حبان وابن الجوزي؛ فقال في\n\" اللآلئ \" (٢/ ١٤١) - وقلده الفَتِني الهندى في \"تذكرة الموضوعات \" (ص ١٣٦) -:\n\"قلت: الحارث روى له مسلم وأبو داود والترمذي، والحديث صحيح روي من\nعدة طرق ... \".\nتلت: والجواب من وجهين:\nالأول: أن مسلمًا إنما روى. عن ابن عَبيد الإيادي ... وليس ابن عُبيدة الحمصي\n- كما تقدم -، على أن الأول قد ضعفه الجمهور أيضًا؛ فراجع ترجمته في\n\"التهذيب \"، ولذلك قال الذهبي في \"الكاشف \":\n_________\n(١) ثم تبينت أن الخطأ عند ابن الجوزي فقط، ومع ذلك قال السيوطي ما يأتي!","vol":"13","page":171},{"text":"\"ليس بالقوي، وضعفه ابن معين \".\nوالآخر: أن الطرق التي أشار إليها وساق ألفاظها ليس فيها ما في هذا من\nقوله: \" ووصل، وأدى الأمانة \" ... وقد خرجتها في \"الصحيحة \" (٩٩٤ و١٤٥٨) .\nوقد تنبه لهذا الخطأ ونبه عليه العلامة المعلمي ﵀ في تعليقه على\n\"الفوائد المجموعة\" للشوكاني (١٤٠/٤٠٥)؛ ولكنه لم يوضح الفرق بين متن هذا\nالحديث ومتن الطرق التي ساقها السيوطي.\n<span data-type=\"title\" id=toc-6092>٦٠٦٨ </span>- (لا بُدَّ للناسِ مِنَ العَرِيفِ، والعريفَ في النار؛ يؤتى\nبالجِلْوازِ يومَ القيامة، فيقالُ له: ضَعْ سَوْطَكَ وادخُلِ النارَ) .\nمنكر.\nأخرجه أبو نعيم في \"أخبار أصبهان \" (٢/١٤٨ و٣١٧) من طريق\nإسماعيل بن عبد الله: حدثني العلاء بن أبي العلاء: حدثني مِرْداس عن أنس\nقال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد مجهول، أورده أبو نعيم في ترجمة العلاء هذا، وفي\nترجمة شيخه مرداس، ولم يذكر فيهما جرحًا ولا تعديلًا. وليس لهما ذكر في\nشيء من كتب الرجال؛ فهما مجهولان.\nوأما إسماعيل بن عبد الله - فهو: أبو بشر يعرف بـ (سَمويه) -، ترجمه أبو\nالشيخ في \"طبقات الأصبهانيين \" (٢٢١/٢٣٦)، وأبو نعيم في \"الأخبار\" (١/٢١٠\n- ٢١١) وكان حافظًا متقنًا، توفي سنة (٢٦٧) .\nوقد توبع؛ فقال أبو الشيخ في ترجمة (مرداس الأصبهاني) (٦٥/٢٧): حدث\nعقيل بن يحيى قال: ثنا العلاء بن أبي العلاء ... به؛ دون الشطر الثاني.\nوفي أول الحديث عند أبي نعيم زيادة بلفظ:","vol":"13","page":172},{"text":"! ما لكم تدخلون عليَّ قِلْحًَا، لولا أن أشق على أمتي؛ لأمرتهم بالسواك عند\nكل صلاة\".\nوهذه الزيادة بتمامها في \"المسند\" وغيره من طريق أخرى؛ فيها اضطراب.\nوالشطرُ الثاني منها متفق عليه من حديث أبي هريرة؛ وهو مخرج في \"الإرواء\"\n(رقم ٧٠)، والصحيحة (٣٠٦٧) .\nوالحديث أورده السيوطي بتمامه في \"الجامع الكبير\" من رواية سَمُّوَيْه وأبي\nنعيم عن أنس، وسكت عنه كغالب عادته!\nوأخرجه أبو داود في أول (الخراج والإمارة) من طريق رجل عن أبيه عن جده\nمرفوعًا بلفظ:\n\"إن العَرافة حق، ولا بد للناس من العُرَفاء؛ لكن العرفاء في النار\". وفيه\nقصة.\nوهذا إسناد مجهول؛ ولذلك أوردته في \"ضعيف أبي داود\" (٥١٠) .\n<span data-type=\"title\" id=toc-6093>٦٠٦٩ </span>- (لا يَدَعْ أَحَدُكُمْ طَلَبَ الْوَلَدِ؛ فَإِنَّ الرَّجُلَ إِذَا مَاتَ وَلَيْسَ\nلَهُ وَلَدٌ انْقَطَعَ اسْمُهُ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٣/٢١٠/٣٦٩): حدثنا محمد\nابن هارون بن محمد بن بكار: ثنا العباس بن الوليد الخلال: ثنا مروان بن\nمحمد: ثنا ابن لهيعة عن عقيل عن ابن شهاب عن سالم عن ابن عمرقال:\nأخبرتني حفصة: أن النبي ﷺ قال: ... فذ! هـ.\nقلت: وهذا إسناد ضعيف؛ لسوء حفظ ابن لهيعة - وهو: عبد الله -.\nوسائر الرواة ثقات غير محمد بن هارون شيخ الطبراني، فلم أجد له ترجمة،","vol":"13","page":173},{"text":"وهو دمشقي؛ فهو على شرط ابن عساكر في \"تاريخ دمشق\" فليراجَع؛ فإن النسخة\nالمصورة التي عندي منه مخرومة، وقد روى عنه الطبراني في \"المعجم الأوسط \"\n(٢/١٢٤ - ١٢٧/٦٩٢٥ - ٦٩٦٥) أربعين حديثًا - بترقيمي -.\nومروان بن محمد هو الطاطري.\nوالحديث أورده السيوطي في \"الجامع الكبير\" ساكتًا عنه - كما هي عادته\nالغالبة -! وتساهل الهيثمي فقال في \"المجمع \" (٤/٢٥٨ - ٢٥٩):\n\"رواه الطبراني، وإسناده حسن \"!\n<span data-type=\"title\" id=toc-6094>٦٠٧٠ </span>- (من قال إذا أصبح: اللهم! أصبحتُ منك في نعمةٍ وعافيةٍ\nوسترٍ، فأتِمَّ عليَّ نعمتَك وعافيتَك وسِتْرَك في الدنيا والآخرة - ثلاتَ\nمراتٍ إذا أصبحَ وإذا أمسى -؛ كان حقًّا على الله ﷿ أن يُتِمَّ عليه\nنعمتَه) .\nموضوع.\nأخرجه ابن السني في \"اليوم والليلة\" (رقم ٥٣) من طريق عمرو\n(الأصل: عمر) بن الحصين: حدثنا إبراهيم بن عبد الملك عن قتادة عن سعيد بن\nأبي الحسن عَنْ اِبْنِ عَبَّاسٍ ﵄ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع عندي؛ آفته عمرو بن الحصين، وقد تقدمت له أحاديث\nكثيرة، وبه أعله الحافظ في \"تخريج الأذكار\" (ق ١٨١/٢) فقال:\n\"وهو متروك باتفاقهم، واتهمه بعضهم \".\nوسقط قول الحافظ هذا وغيره من كتاب \"الفتوحات الربانية\" لابن علان\n(٣/١٢٨) ! وسكت النووي في \"الأذكار\" عن إسناده! وتبعه على ذلك المعلق\nعليه: الأرناؤوط، وسيد سابق في \"فقه السنة\" (١/٥٩٧)، ومن قبلهما السيوطي","vol":"13","page":174},{"text":"في \"الجامع الكبير\"!!! وكان ذلك من الدواعي لتخريجه وتحقيق الكلام عليه.\nوبالله التوفيق.\n<span data-type=\"title\" id=toc-6095>٦٠٧١ </span>- (لا يَنْظُرُ الله إلى قومٍ! يَجْعلون عمائِمَهُم تحتَ ردائِهم.\nيعني: في الصلاة) .\nمنكر.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/١٨٥) معلقًا عن أبي نعيم\nعن قيس بن إبراهيم الطواسي: حدثنا داود بن سليمان الخواص: حدثنا خازم\nابن جَبَلَة بن أبي نَضْرة عن ابن أبي رَوَّاد عن الضَّحَّاك عَنْ اِبْنِ عَبَّاسٍ رفعه: ...\nفذكره.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: الانقطاع بين الضحاك - وهو: ابن مزاحم - وابن العباس.\nالثانية: خازم بن جبلة: قال في \"اللسان \":\n\"قال محمد بن مخلد الدوري: لا يكتب حديثه \". وهو بالخاء المعجمة - كما\nفي \"الإكمال \" لابن ماكولا، و\"اللسان \" -، ووقع في الأصل بالحاء المهملة!\nالثالثة: داود بن سليمان: قال في \"الميزان\" و\"اللسان \":\n\"قال الأزدي؛ ضعيف جدًّا، خراساني \".\nالرابعة: قيس بن إبراهيم الطواسي. كذا الأصل، ولم أجد هذه النسبة، ولا\nوجدت له ترجمة.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لأبي نعيم، ساكتًا عنه!","vol":"13","page":175},{"text":"<span data-type=\"title\" id=toc-6096>٦٠٧٢ </span>- الا تزالُ أُمتي على الفِطْرَةِ ما لَبِسوا العمائمَ على القَلانِس) .\nموضوع.\nأخرجه الديلمي في \"مسنده \" (٣/١٧٥) من طريق محمد بن","vol":"13","page":175},{"text":"يونس الكُدَيمي عن إسماعيل بن عبد الله بن زُرارة عن محمد بن ربيعة عن أبي\nجعفر العسقلاني عن طلحة بن يزيد بن رُكانة عن أبيه عن جده رفعه ...\nفذكره.\nقلت: وهذا موضوع؛ آفته الكديمي هذا، فإنه كذاب، وتقدمت له أحاديث.\nوأبو جعفر العسقلاني: أظنه أبا جعفر بن محمد بن ركانة؛ وَهُوَ مَجْهُولٌ - كما\nفي \"التقريب\" -.\nوطلحة بن يزيد بن ركانة هو: أخو علي بن يزيد بن ركانة - كما ذكر المزي\nفي ترجمة جده ركانة من \"تهذيب الكمال \" (٩/٢٢٤) -، ولم أجد له ترجمة.\nومثله أبوه يزيد بن رُكانة؛ لم أجد له ترجمة.\nوالمحفوظ عن محمد بن ربيعة ما رواه جمع عنه: حدثنا أبو الحسن العسقلاني\nعن أبي جعفر بن محمد بن علي بن ركانة عن أبيه:\nأن ركانة صارع النبي ﷺ، فصرعه النبي ﷺ. قال ركانه: وسمعت النبي\nﷺ يقول:\n\"فَرْقُ ما بيننا وبين المشركين: العمائم على القلانس \".\nوضعفه الترمذي بقوله:\n\"حديث غريب، وإسناده ليس بالقائم، ولا نعرف أبا الحسن العسقلاني،\nولا ابن ركانة\".\nقلت: وهو مخرج في \"الإرواء\" (١٥٠٣)، وبينت هناك أن قصة المصارعة\nصحيحة؛ لورودها من غير هذه الطريق، فليراجعه من شاء.\nوالحديث أورده السيوطي أيضًا في \"الجامع الكبير\" ساكتًا عليه!","vol":"13","page":176},{"text":"<span data-type=\"title\" id=toc-6097>٦٠٧٣ </span>- (لا تكونُ المرأةُ حَكَمًَا تقضي بين الناس) .\nمنكر.\nأخرجه الديلمي (٣/١٧٤) من طريق علي بن المديني: حدثنا عبد الكريم\nالبصري عن عمر بن زيد بن مهران عن عطاء عن عائشة قالت: قال رسول الله\nﷺ: ... فذكره.\nقلت: وهذا إسناد مظلم؛ عمر بن زيد بن مهران لم أعرفه، ومن المحتمل أن\nيكون الذي في \"كامل ابن عدي\" (٥/١٦٨٧):\n\"عمربن يزيد المدائني، منكر الحديث عن عطاء وغيره\".\nوعبد الكريم البصري: هو من طبقة عبد الكريم بن روح بن عنبسة أبي سعيد\nالبصري مولى عثمان، وهو ضعيف. فيحتمل أن يكون هو هذا.\nوالحديث في \"الجامع الكبير\" أيضًا!","vol":"13","page":177},{"text":"<span data-type=\"title\" id=toc-6098>٦٠٧٤ </span>- (لو أن الإنسَ والجِنَّ والشياطين [والملائكةَ] منذُ يومِ خُلِقوا\nإلى يومِ فنائِهِم [قاموا] صفًا واحدًا؛ ما أحاطوا بالله ﷿ أبدًا) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء، (١/ ١٤٠) - والسياق له -، وابن عدي\nفي \"الكامل \" (٤٤٢ - ٤٤٣)، والديلمي (٣/١٧٣) من طريق بشر بن عمارة عن\nأبي رَوْقٍ عن عطية عن أبي سعيد الخدري عن النبي ﷺ في قوله ﷿: ﴿لا\nتدركه الأبصار﴾؛ قال: ... فذكره.\nوالزيادة الأولى لغير العقيلي، والأخرى له فيما عزاه إليه السيوطي في\n\"الجامع الكبير\"، ولفظ الآخرين: \"صفوا\".\nوهذا إسناد ضعيف؛ وفيه علتان:","vol":"13","page":177},{"text":"الأولى: عطية - وهو العوفي؛ وهو - ضعيف مدلس، وتقدمت له أحاديث\nكثيرة.\nوالأخرى: بشر بن عمارة: وفي ترجمته أورده العقيلي وابن عدي، ورويا عن\nالبخاري أنه قال فيه:\n\"تعرف وتنكر\"، وزاد الأول فقال عقبه:\n\"ولا يتابع عليه، ولا يعرف إلا به\".\nوفي ترجمته ساق الذهبي هذا الحديث مشيرًا إلى أنه منكر. ولعله صرح\nبذلك في بعض - كتبه؛ فقد قال السيوطي في \"الدر المنثور\" (٣/٣٧):\n\"قال الذهبي: هذا حديث منكر\".\nوقال ابن حبان في \"الضعفاء\" (١/١٨٩) في بشر هذا:\n\"كان يخطئ حتى خرج عن حد الاحتجاج به إذا انفرد، ولم يكن يعلم الحديث\nولا - صناعته.\".\nوجزم الحافظ في \"التقريب \" بضعفه.\nوأبو روق اسمه: عطية بن الحارث صاحب التفسير، وهو صدوق.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية العقيلي وحده ساكتًا\nعنه! وجزم في \"الدر\" بأن سنده ضعيف، وإلى ذلك أشار الحافظ ابن كثير في\n\"التفسير\" بقوله - بعد أن عزاه لابن أبي حاتم -:\n\"غريب؛ لا يعرف إلا من هذا الوجه، ولم يروه أحد من أصحاب الكتب\n\" الستة \".","vol":"13","page":178},{"text":"<span data-type=\"title\" id=toc-6099>٦٠٧٥ </span>- الا يَقَعَنَّ أحدُكم على امرأتِه كما تَقَعُ البَهيمةُ؛ وليكنْ\nبينهما رسولٌ. قيل: وما الرسولُ؟ قال: القُبْلةُ والكلام) .\nمنكر.\nأورده الغزالي في (الإحياء\" (٢/ ٥٠) هكذا دون عزوٍ؛ كعادته، فقال\nالعراقي في \"تخريجه\":\n\"رواه أبو منصور الديلمي في \"مسند الفردوس \" من حديث أنس، وهو منكر\".\nوأقره الزبيدي في \"شرحه \" (٥/٣٧٢)، ومن قبله السيوطي في \"الجامع الكبير\"\nوقد ذكره بتمامه كما يأتي.\nوأقول: أخرجه الديلمي (٣/٦٤) من طريق جعفر بن محمد السَّافادي:\nحدثنا علي بن داود القَنطري: حدثنا سندي بن سليم: حدثنا عمرو بن صدقة:\nأخبرني عمر بن شاكر عن أنس قال: قال رسول اللَّهِ ﷺ:\n\"ثلاثة من الجفا: أن يواخي الرجل الرجل؛ فلا يعزف له اسمًا ولا كنية. وأن\nيهيئ الرجل لأخيه طعامًا؛ فلا يجيبه. وأن يكون بين الرجل وأهله وقاع!؛ من غير أن\nيرسل رسولًا: المزاح والقُبَل؛ لا يقع أحدكم على أهله مثل البهيمة على البهيمة \".\nقلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: عمر بن شاكر: قال ابن أبي حاتم (٣/١١٥):\n\"سألت أبي عنه؟ قال: ضعيف الحديث، يروي عن أنس المناكير\".\nوالراوي عنه عمرو - ووقع في الأصل \"عمر \"، والتصحيح من \"الجرح \"، و-:\nقال:\n\"سئل أبي عنه؛ فقال: شيخ صدوق\".\nالثانية: سدى. كذا الأصل بالإهمال، ولم أعرفه.","vol":"13","page":179},{"text":"الثالثة: جعفر بن محمد السافادي، حرف السين المهملة غير واضح في\nالمصورة من الأصل، ويمكن أن يكون (الهافادي) بالهاء. ولم أجد هاتين النسبتين\nفي \"الأ نساب\" و\"اللباب \"، ولا عرفت الرجل أيضًا.\nوالحديث من الأحاديث الكثيرة الضعيفة والمنكرة التي سسود بها المسمى بـ\nمحمد أديب كلكل \"فقهه \" (ص ١٠٨)، مع علمه بحكم العراقي عليه بالنكارة!\nوقد تقدم له حديث آخر بنحوه قريبًا رقم (٦٠٧١) .\n<span data-type=\"title\" id=toc-6100>٦٠٧٦ </span>- (إذا ركب الناسُ الخَيْلَ، ولبِسوا القُباطيَ، ونزلوا الشامَ،\nواكتفى الرجالُ بالرجالِ، والنساءُ بالنساءِ؛ عَمَّهُم الله بعقوبةٍ من عندِه) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٥/ ١٨٠٠)، ومن طريقه ابن عساكر\nفي \"تاريخ دمشق\" (١/٣٣٥ - طبع دمشق) عن عمرو بن زياد بن عبد الرحمن بن\nثويان مولى النبي ﷺ: ثنا حماد بن زيد وعبدإلوهاب الثقفي عن أيوب عن أبي\nقلابة عن أنس: أنه سمع النبي ﷺ يقول: ... فذكره. وقال ابن عدي:\n\"منكر؛ موضوع على حماد بن زيد وعبد الوهاب الثقفي \".\nووافقه الذهبي والعسقلاني - ذكروا ذلك في ترجمة الثوباني هذا -، وقال فيه\nابن عدي:\n\"منكر الحديث، يسرق الحديث، ويحدث بالبواطيل\". وقال ابن أبي حاتم:\n\"سألت أبي عنه؟ فقال:\nقدم الري، فرأيته ووعظته، فجعل يتغافل؛ كأنه لا يسمع! كان يضع\nالحديث. قدم قزوين فحدثهم بأحاديث منكرة، أنكر عليه علي الطَّنافسي. وقدم\nالأهواز فقال: \" أنا يحيى بن معين، هربت من المحنة\"؛ فجعل يحدثهم ويأخذ","vol":"13","page":180},{"text":"منهم! فأعطوه مالًا. وخرج إلى خراسان وقال: \"أنا من ولد عمر\"! وخرج إلى\nقزوين - وكان على قزوين رجل باهلي -، فقال: \"أنا باهلي \"! وكان كذابًا أفاكًا،\nكتبت عنه ثم رميت به \". قال ابن عساكر:\n\"فلا يحتج بروايته، وقد تقدم \"باب حّثِّ النبي ﷺ أمته على سكنى الشام \"،\nفكيف يكون نزولهم إياه مذمومًا؟! ولعله - إن صح - أراد به قرب الساعة؛ كما في\nحديث ابن حوالة: \"إذا رأيت الخلافة قد نزلت بالشام ... \" الذي تقدم \".\nكذا قال! ولم يتقدم عنده، وإنما هو سيأتي عنده فيما بعد (١/٣٧٥ - ٣٧٧)،\nوهو مخرج في \"المشكاة، (٥٤٤٩)، و\"صحيح أبي داود\" (٢٢٨٦) .\nويشير بالباب المذكور إلى حديث ابن حوالة الآخر:\n\" عليكم بالشام ... \".\nوهو مخرج في \"فضائل الشام \" (رقم ٢ و٩)، و\"صحيح أبي داود\" (٢١٤٤) .\n<span data-type=\"title\" id=toc-6101>٦٠٧٧ </span>- (إذا خشيَ أحدُكم نِسيانَ القرآنِ؛ فلْيَقُلْ: اللَّهُمَّ! ارْحَمْنِي\nبِتَرْكِ الْمَعَاصِي أَبَدًا مَا أَبْقَيْتَنِي، وَارْحَمْنِي بِتَرْكِ مَا لَا يَعْنِينِي، وَارْزُقْنِي\nحُسْنَ النَّظَرِ فِيمَا يُرْضِيكَ عَنِّي، وأَلْزِمْ قَلْبِي حِفْظَ كِتَابِكَ كَمَا عَلَّمْتَنِي،\nوَنَوِّرَ بِهِ بَصَرِي، واشْرَحْ بِهِ صَدْرِي، واجعلني أَتْلُوَهُ عَلَى ما يُرْضِيكَ\nعَنِّي، وَأَفْرِجْ بِهِ عن قَلْبِي، وَأَطْلِقْ بِهِ لِسَانِي، وَاستَعمِلْ بِهِ بَدَنِي، وَنَوِّرَ\nبِهِ قَلْبِي، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَاّ بِاللَّهِ) .\nمنكر.\nأخرجه ابن عساكر في \"جزء أخبار لحفظ القرآن \" (ق ٣/ ١ - ٢)، والضياء\nالمقدسي في \"المنتقى من مسموعاته بمرو\" (ق ٥٨/١) من طريق إبراهيم بن سليمان\nالهُجَييمي: ثنا المغيرة بن أبي السعدي أبو الحارث: ثنا الحسن بن أبي الحسن","vol":"13","page":181},{"text":"عن عمر بن عبد العزيز عن أبيه عن أبي الدرداء ...، مرفوعأً.\nقلت: وهذا إسناد ضعيف مظلم - لم أر من تكلم عليه، وفيه:\nأولًا: الحسن بن أبي الحسن: لم أعرفه، وفي \"الميزان \":\n\"الحسن بن أبي الحسن البغدادي المؤذن، عن ابن عيينة، منكر الحديث.\nقاله ابن عدي \".\nقلت: وهذا أدنى طبقة من المترجم.\nثانيًا: المغيرة بن أبي السعدي أبو الحارث؛ لم أعرفه أيضًا.\nثالثًا: إبراهيم بن سليمان الهُجيمي: أظنه الذي في \"اللسان \":\n\"إبراهيم بن سليمان أبو إسحاق، ذكره النسائي في \"الكنى\" وقال: حديث\nمنكر. ولم يذكر المتن؛ فيحتمل أن يكون هو الذي قبله. وفي \"الضعفاء\" للأزدي:\nإبراهيم بن سليمان البصري منكر الحديث. فلعله هذا. وقد ذكر في الذي قبله:\nأنه كوفي سكن البصرة\".\nوالمشهور في حفظ القرآن حديث ابن عباس عند الترمذي وغيره، ولا يصح\nأيضًا، وقد سبق تخريجه والكلام عليه برقم (٣٣٧٤)، وفيه بعض الجمل التي في\nهذا؛ مما يلقي في النفسى أن أحد رواة هذا سرقه من ذاك. والله أعلم.\n<span data-type=\"title\" id=toc-6102>٦٠٧٨ </span>- (اطَّلَعَ رجلٌ من جُحر بابي، ومعي مِدْرى (١)؛ فوثبتُ فطعَنْتُ\nبه في عينهِ) .\nمنكر.\nأخرجه ابن عدي في \"الكامل \" (٧/٢٦٩٨) من طريق يحيى بن\n_________\n(١) الأصل: مذرى بالذال المعجمة، وقال المعلق عليه: والمذرى أو المذراة: خشبة ينقى\nبها الحب من التبن. \"لسان العرب\"! وإنما هو بالدال المهملة؛ كما - ترى أعلاه -.","vol":"13","page":182},{"text":"محمد بن قيس أبي زكير قال: سمعت أبا حازم يذكر عن سهل بن (١) سعد: أن\nرسول الله ﷺ قال: ... فذكره.\nقلت: وهذا منكر بهذا اللفظ؛ آفته أبو زكير، وهو صاحب مناكير؛ منها\nحديث: \"كلوا البلح بالتمر؛ فإن الشيطان يغضب ... \" الحديث، وقد تقدم برقم\n(٢٣١)، وساق له ابن عدي أحاديث هذان منها، وقال:\n\"له أحاديث سوى ما ذكرت، وعامة أحاديثه مستقيمة إلا هذه التي بيّنتها\".\nوالحديث مشهور من حديث الزهري عن سهل بن سعد الساعدي أخبره:\nأن رجلًا اطلع في جُحر في باب رسول اللَّهِ ﷺ، ومع رسول الله ﷺ مدرى\nيحك به رأسه، فلما رآه رسول الله ﷺ؛ قال:\n\"لوأعلم أنك تنظرني؛ لطعنت به في عينك، إنما جعل الإذن من أجل البصر\".\nأخرجه البخاري (٥٩٢٤ و٦٩٠١)، ومسلم (٦/ ١٨٠ - ١٨١)، والترمذي\n(٢٧١٠)، والنسائي (٢/٢٥٣)، والدارمي (٢/١٩٨)، وابن حبان (٥٧٧٩)، والبيهقي\n(٨/٣٣٨)، وأحمد (٥/٣٣٠ - ٣٣١)، والحميدي (٢/٤١٢/٩٢٤)، وأبو يعلى\n(٧٥١٠) من طرق عن الزهري ... به. وقال الترمذي:\n\"حديث حسن صحيح \".\nقلت: فقد أخطأ أبو زكير في مواضع منه:\nالأول: أنه جعل الاطلاع من كلامه ﷺ ... وهو من كلام سهل رضي الله\nعنه.\n_________\n(١) الأصل: عن سعد!","vol":"13","page":183},{"text":"والآخر؛ أنه نسب إلى النبي ﷺ أنه طعن في عين المُطَّلع ... وهو ﷺ لم يفعل؛\nفدل ذلك على نكارة حديثه.\n(فائدة): المِدرى - بكسر الميم وسكون المهملة -؛ عود أو حديدة - كالخلال -\nلها رأس محدد. وقيل غير ذلك. انظر \"الفتح \" (١٠/٣٦٧ و١٢/٢٤٤) .\n<span data-type=\"title\" id=toc-6103>٦٠٧٩ </span>- (النَّظَرُ في مِرآةِ الحجَّامِ دَناءةٌ) .\nمنكر.\nأخرجه الإسماعيلي في \"المعجم \" (ق ٣١/١ - ٢): حدثنا محمد بن\nأحمد القَصَبِيُّ: حدثنا إسحاق بن شاهين: حدثنا خالد بن عبد الله عن أبي\nطَوالة عن أنس قال: قال رسول الله: ... فذكره.\nوأخرجه الديلمي في \"مسند الفردوس \" (٣/١٠٧) من طريق أخرى عن\nمحمد بن أحمد بن الحسن القصبي ... به.\nذكره الإسماعيلي في ترجمة القصبي هذا، وقال:\n\"لم يكن بذاك، والحديث منكر\". وأقره الحافظ في \"اللسان \".\nوقد رواه بعض الضعفاء مقطوعأً على إبراهيم - وهو: النخعي -؛ فقال ابن\nعدي (٧/٢٥٩٥): ثنا أحمد بن محمد الضَّبعي: أخبرني إسحاق بن شاهين:\nأخبرنا هشيم: أخبرنا بعض أصحابنا عن مغيرة عن إبراهيم ... به.\nثم أخرجه بهذا الإسناد عن إسحاق: ثنا إبراهيم بن عطية عن مغيرة ...\nبه. وقال:\n\"وقول هشيم: ثنا بعض أصحابنا عن مغيرة؛ إنما أراد به إبراهيمَ بن عطية\nهذا، وقد دلَّسه هشيم \".","vol":"13","page":184},{"text":"وإبراهيم هذا شديد الضعف؛ ولذلك كان هشيم يدلسه ولا يسميه، وقال ابن\nحبان في \"الضعفاء\" (١/١٠٩):\n\"كان هشيم يدلس عنه أخبارًا لا أصل لها، كأنه وقف على العلة فيها، وكان\nمنكر الحديث جدًا\".\nوله ترجمة في \"تاريخ بغداد\" (٦/١١٤ - ١١٥)، وروى عن ابن معين أنه قال:\n\"لا يساوي شيئًا\". وذكر عنه أنه سمع منه هشيم وأنه كان يدلسه.\n(تنبيه): عزا المعلق على \"الفردوس، (٤/٢٩٨) لـ \"تاريخ بغداد\" بالرقمين\nالمشار إليهما آنفًا، وأعله بقول ابن معين المذكور في إبراهيم؛ فأوهم أنه في \"التاريخ \"\nمسند عن أنس! فاقتضى التنبيه.\n<span data-type=\"title\" id=toc-6104>٦٠٨٠ </span>- (اصْرِمِ (١) الأحمقَ) .\nموضوع.\nأخرجه ابن عدي في \"الكامل\" (٢/٧٨/١ - مصورة الجامعة\nالإسلامية)، والبيهقي في \"الشعب\" (٧/ ٦١) - من طريق الحاكم - كلاهما من طرق\nعن محمد بن إسحاق البلخي قال: ثنا عمرو بن قيس بن يسير بن عمرو عن\nأبيه عن جده عن النبي ﷺ قال: ... فذكره.\nأورده ابن عدي في ترجمة عمرو بن قيس هذا - وهو: الكندي الكوفي -،\nوقال:\n\"لا أعرف له كثير حديث \". وروى عن ابن معين أنه قال:\n_________\n(١) فعل أمر من (الصَّرْم) وهو: القطع. وخفي ذلك على محقق \"الميزان\"؛ فلم يعرف\nوجهه، فقال (٣/٢٨٤): (هكذا في الأصل\"! ووقع الحديث في \"الكامل\" بتحقيق لجنة من\nالختصين بإشراف الناشر! بلفظ: (أصرم الدعاء الأحمن) !! فإن كنت ذكيًا؛ فافهم!","vol":"13","page":185},{"text":"\"ليس بثقة\". وعن ابن سعيد - وهو: ابن عقدة - أنه قال:\n\"ثقة كوفي \".، وكذلك قال ابن أبي حاتم (٣/١/٢٥٥) عن أبيه. وذكره ابن\nحبان في \"الثقات \" (٧/ ٢٢٠) .\nوأبوه قيس بن يسير - ويقال فيه: (أسير) - قد روى عنه الثوري أيضًا - كما\nفي \"تاريخ البخاري \" و\"الجرح \"؛ فهو مجهول الحال، وذكره ابن حبان في \"الثقات \"\n(٧/٣٢٨) !\nوجده يسير بن عمرو: روى عنه جمع من الثقات، وذكره ابن حبان في \"ثقات\nالتابعين \" (٥/٥٥٧)؛ فالحديث مرسل؛ كما قال الحافظ في \"اللسان \"، قال:\n\"والصواب موقوف \".\nوأقول: وعلة هذا المرفوع محمد بن إسحاق البلخي هذا؛ فإنه متهم بالكذب\n- مع حفظه، فقال ابن عدي (٦/٢٢٨٢):\n\"لا يشبه حديثه حديث أهل الصدق \". وقال الذهبي في \"الميزان \":\n\"كان أحد الحفاظ، إلا أن صالح بن محمد جَزَرَةَ قال: كذاب. وقال الخطيب:\nلم يكن يوثق به \". وله ترجمة سيئة في \"تاريخ بغداد\" (١/٢٣٤ - ٢٣٥) .\nومع هذا الضعف الشديد فيه؛ فقد خالفه الثقات في رفعه؛ فأخرجه ابن عدي\nوالبيهقي من طرق عن عمرو بن قيس بن يسير ... به موقوفًا. وقال البيهقي:\n\"وهذا هو الصحيح؛ موقوف. ويسير بن عمرو كان على عهد النبي ﷺ ابن\nإحدى عشرة سنة \".\nهذا وقد وقع في إسناد الحاكم المتقدم عدة أخطاء نبه عليها البيهقي ثم\nالحافظ في \"الإصابة\"؛ لا ضرورة لذكرها، فمن شاء الوقوف عليها رجع إليها.","vol":"13","page":186},{"text":"(تنبيه): سبق أن بينت في الحاشية الخطأ الفاحش الذي وقع في متن الحديث\nفي \"كامل ابن عدي\"؛ خطأ أضاع على القراء فهم معناه، رغم قيام اللجنة المزعومة\nعلى تصحيح \"الكامل\"!\nوقد وقع فيه خطأ آخر أسوأ منه: وهو أنه سقط من ناسخ الأصل - ولم تتنبه\nله اللجنة المصححة! - متن الحديث الموقوف، وإسناد الحديث المرفوع؛ فصار إسناد\nالحديث الموقوف إسناد الحديث المرفوع! ولولا أن الله تعالى وفَّقني فأوقفني على\nهذه الحقيقة بالرجوع إلى النسخة المصورة؛ لكان من غير الممكن الوقوف على هذا\nالخطأ الفاحش الذي نادرًا ما نجد له مثيلًا! والله المستعان.\n<span data-type=\"title\" id=toc-6105>٦٠٨١ </span>- (أَصْلِحِي لَنَا الْمَجْلِسَ؛ فَإِنَّهُ يَنْزِلُ مَلَكٌ إِلَى الْأَرْضِ لَمْ يَنْزِلْ\nإِلَيْهَا قَطُّ) .\nمنكر.\nأخرجه أحمد (٢٩٦/٦) من طريق الْمُغِيرَةُ بْنُ حَبِيبٍ خَتَنُ مَالِكِ ابْنِ\nدِينَارٍ - قَالَ حَدَّثَنِي شَيْخٌ مِنْ الْمَدِينَةِ عَنْ أُمِّ سَلَمَةَ قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ\nﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف لجهالة الشيخ المدني الذي لم يسم.\nوالمغيرة بن حبيب: ترجمه ابن أبي حاتم (٤/١/٢٢٠) \" برواية أربعة من\nالثقات، ولم يذكر فيه جرحًا ولا تعديلًا. وترجمه البخاري كذلك في \"التاريخ \"\n(٤/٣٢٥) برواية ثلاثة منهم؛ لكن وقع في نسخة منه - كما أشار إلى ذلك محققه -\nزيادة:\n\"وكان صدوقًا عدلًا \".\nفإذا صح هذا؛ فالعلة فقط من شيخه المجهول.","vol":"13","page":187},{"text":"وقد ذكره ابن حبان في \"الثقات \" (٧/٤٦٦) برواية هشام الدَسْتَوائي وغيره،\nوقال:\n\"يغرب \".\nوروى له في \"صحيحه \" (رقم ٥٣ - الإحسان و٣٥ - الموارد) حديثًا في الخطباء\nالذين يأمرون الناس بالبر وينسون أنفسهم. وقد خرجته في \"الصحيحة\" (٢٩١)،\nوذكرت فيه قول من قال في المغيرة هذا: منكر الحديث، والرد عليه. فراجعه.\nولذلك قال المنذري في \"الترغيب \" (٣/٢٤٠) وتبعه الهيثمي في \"مجمع\nالزوا ئد \" (٨/ ١٧٤):\n\"رواه أحمد، ورواته ثقات؛ إلا أن التابعي لم يسم \".\nومنه تعلم خطأ قول المناوي في \"الجامع الأزهر\" (١/٥٨/٢):\n\"رواه أحمد بإسناد حسن \"!\n<span data-type=\"title\" id=toc-6106>٦٠٨٢ </span>- (يا عَلِيُّ! أَنْتَ سَيِّدٌ فِي الدُّنْيَا، سَيِّدٌ فِي الآخِرَةِ، حَبِيْبُكَ\nحَبِيْبِي، وَحَبِيْبِي حَبِيْبُ اللهِ، وَعَدُوُّكَ عَدُوِّي، وَعَدُوِّي عَدُوُّ اللهِ،\nفَالوَيْلُ لِمَنْ أَبْغَضَكَ بَعْدِي) (*) .\nموضوع.\nأخرجه الحاكم (٣/١٢٧ - ١٢٨)، وابن عدي في \"الكامل \" (١/١٩٥\nو٥/١٩٤٨ - ١٩٤٩)، والخطيب في \"التاريخ \" (٤/ ٤١)، ومن طريقه ابن الجوزي\nفي \"العلل المتناهية\" (١/٢١٨)، والمزي في \"تهذيب الكمال \" (١/٢٥٩ - ٢٦٥)\nمن طرق عن أبي الأزهر أحمد بن الأزهر قال: ثنا عبد الرزاق: أنبأ معمر عن\nالزهري عن عبيد الله بن عبد الله عَنْ اِبْنِ عَبَّاسٍ ﵄ قال:\nنظر النبي ﷺ إلى علي، فقال: ... فذكره. وقال الحاكم:\n_________\n(*) سبق تخريجه برقم (٤٨٩٤) . (الناشر) .","vol":"13","page":188},{"text":"\"صحيح على شرط الشيخين، وأبو الأزهر بإجماعهم ثقة، وإذا انفرد الثقة\nبحديث؛ فهو - على أصلهم - صحيح \".\nقلت: ظاهر إسناده الصحة، وأما كونه على شرط الشيخين؛ فليس كذلك،\nبل ولا هو على أصل الحاكم؛ لأن أبا الأزهر ليس من شيوخ البخاري، وإن كان\nفي نفسه صدوقًا دون خلاف معروف.\nومع ذلك فقد رأيت أئمة الحديث متفقين على إنكار هذا الحديث، إلا أنهم\nاختلفوا في تحديد العلة الخفية فيه على رأيين:\nالأول: أنه من وهم أبي الأزهر هذا: فروى الحاكم عن أحمد بن يحيى\nالحُلْواني قال:\n\"لما ورد أبو الأزهر من صنعاء، وذاكر أهل بغداد بهذا الحديث؛ أنكره يحيى\nابن معين. فلما كان يوم مجلسه؛ قال في أخر المجلس: أين هَذَا الكَذَّابُ النَّيْسَابُوْرِيُّ\nالَّذِي يذكر عَنْ عَبْدِ الرَّزَّاقِ هَذَا الحديث؟! فَقَامَ أَبُو الأَزْهَرِ، فَقَالَ: هُوَ ذَا أَنَا \".فضحك\nيَحْيَى بنُ مَعِيْنٍ من قوله وقيامه في المجلس وأدناه، ثم قَالَ له:\nكيف حدثك عبد الرزاق بهذا ولم يحدث به غيرك؛ فقال: اعلم يا أبا زكريا\nأني قدمت صنعاء وعبد الرزاق غائب في قرية له بعيدة، فخرجت إليه وأنا عليل،\nفلما وصلت إليه؛ سألني عن أمر خراسان؟ فحدثته بها، وكتبت عنه، وانصرفت\nمعه إلى صنعاء، فلما ودعته؛ قال لي: قد وجب عليَّ حَقُّك، فأنا أحدثك\nبحديث لم يسمعه مني غيرك. فحدثني - والله! - بهذا الحديث لفظًا. فصدقه\nيحيى ابن معين، واعتذر إليه \". ورواه ابن عدي أيضًا والخطيب وزاد:\n\"وتعجب من سلامته وقال: الذنب لغيرك في هذا الحديث \". وأيد الخطيب\nهذا بقوله:","vol":"13","page":189},{"text":"\"قلت: وقد رواه محمد بن حَمْدُون النيسابوري عن محمد بن علي بن سفيان\nالنجار عن عبد الرزاق. فَبَرِئَ أبو الأزهر من عهدته؛ إذ قد توبع على روايته \".\nوأقره المزي في \" التهذيب \" والذهبي في \"الميزان \".\nومال الذهبي في \"التلخيص\" و\"الميزان \" إلى تبرئته؛ فقال عقب تصحيح\nالحاكم المتقدم:\n(هذا - وإن كان! رواته ثقاتًا، فهو - منكر ليس ببعيد من الوضع، وإلا؛ لأي\nشيء حدثه به عبد الرزاق سرًا، ولم يَجْسُرْ أن يتفوه به لأحمد وابن معين والخلق\nالذين رحلوا إليه؟! وأبو الأزهر ثقة \".\n\"وفيه إشارة إلى أنه يَحُطُّ فيه على عبد الرزاق نفسه، وقد أكّد ذلك في ترجمته\nمن \" الميزان \" فقال:\n\"قلت: أوهى ما أتى به حديث أحمد بن الأزهر - وهو ثقة - أن عبد الرزاق\nحدثه خلوة من حفظه: أخبرنا معمر ... \" فذكر الحديث، ثم قال:\n\"قلت: مع كونه ليس بصحيح؛ فمعناه صحيح سوى آخره، ففي النفس منها\nشيء، وما اكتفى بها حتى زاد: \"وحبيبك حبيب الله، وبغيضك بغيضة الله،\nوالويل لمن أبغضك \".\nفالويل لمن أبغضه، هذا لا ريب فيه؛ بل الويل لمن بغَّض منه، أو غض من\nرتبته، ولم يحبه كحب نظرائه أهل الشورى ﵃ أجمعين\".\nوقال في ترجمة أحمد بن الأزهر بعد أن حكى توثيقه عن غير واحد:\n\" ولم يتكلموا فيه إلا لروايته عن عبد الرزاق عن معمر حديثًا في فضل علي؛\nيشهد القلب أنه باطل \".","vol":"13","page":190},{"text":"هذا هو الرأي الأول: أنه من أبي الأزهر؛ ولكنه رُدَّ بالمتابعة التي سبق ذكرها.\nوالرأي الآخر: أنه من ابن أخٍ رافضيًّ لمعمر؛ فروى الخطيب من طريق ابن\nنعيم - يعني: الحاكم صاحب \"المستدرك \" - قال:\n\"وَسَمِعْتُ أَبَا أَحْمَدَ الحَافِظَ يقول: سَمِعْتُ أَبَا حَامِدٍ الشَّرْقِيِّ وَسُئِلَ عَنْ\nحَدِيْثِ أَبِي الأَزْهَرِ - يعني: هذا - فَقَالَ أبو حامد؛\nهَذَا حديثٌ بَاطِلٌ، وَالسَّبَبُ فِيْهِ أَنَّ مَعْمَرًا كَانَ لَهُ ابْنُ أَخٍ رَافِضِيٌّ، وَكَانَ مَعْمَرٌ\nيُمَكِّنُهُ مِنْ كُتُبِهِ، فَأَدخَلَ عَلَيْهِ هَذَا الحَدِيْثَ، وَكَانَ مَعْمَرٌ رجلًا مَهِيْبًا، لَا يَقْدِرُ عليه\nأَحَدٌ في السؤال والمراجعة؛ فَسَمِعَهُ عَبْدُ الرَّزَّاقِ فِي كِتَابِ ابْنِ أَخِي مَعْمَرٍ \".\nقلت: ولم ينشرح القلب لهذا السبب؛ لأنه يستلزم الشك في كتب معمر - كما\nهو ظاهر -، ولعله لذلك لم يذكر في ترجمة معمر في \"التهذيب\" و\"الميزان \"\nوغيرهما، مع أنهم لما نقلوه عن أبي حامد الشرقي؛ أقروه، ومنهم ابن الجوزي،\nفقال عقب الحديث:\n\"لا يصح، ومعناه صحيح؛ فالويل لمن تكلف وضعه، إذ لا فائدة في ذلك \".\nثم روى عن الخطيب كلمة أبي حامد المذكورة. وأقره السيوطي في \"ذيل\nاللآلي\" (ص ٦١/٣٨٤)، وتبعه ابن عراق في \"تنزيه الشريعة\" (٣٩٨/١)، وأورده\nفي \" الفصل الثالث\" منه.\n<span data-type=\"title\" id=toc-6107>٦٠٨٣ </span>- (في قوله: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ قال: صلُّوا\nني نِعالِكم)\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٣/١٤٢ - ١٤٣)، ومن طريقه ابن\nالجوزي في \"الموضوعات\" (٢/٩٥) من طريق عباد بن جويرية عن الأوزاعي عن","vol":"13","page":191},{"text":"قتادة عن أنس عن النبي ﷺ - إن كان قاله - ... فذكره. وقال العقيلي:\n\"عباد بن جويرية، لا يتابع على حديثه ولا يعرف إلا به، قال أحمد\nوالبخاري: كذاب \". وكذا قال ابن الجوزي، وقال:\n\"لا يصح \".\nوتعقبه السيوطي في \"اللآلي\" (٢/١٨) - وتبعه ابن عراق (٢/١٠١) - بما\nأخرجه الخطيب في \"التاريخ \" (١٤/٢٨٧) من طريق يحيى بن عبد الله أبي\nعبد الله الدمشقي عن الأوزاعي ... به.\nفقد تابعه يحيى هذا، وسكتا عنه، وحق لهما ذلك؛ فإنه ليس له ذكر في\nشيء من كتب الرجال - فيما علمت -. نعم ذكره ابن عساكر في \"تاريخ دمشق \"\n(١٨/١٥٠) ولم يذكر فيه شيئًا سوى أن ساق له هذا الحديث من طريق الخطيب\nوغيره؛ فهو مجهول العين.\nوروي بلفظ:\n\"خذوا زينتكم في الصلاة\". قالوا: وما زينة الصلاة؟ قال: \"البسوا نعالكم\nفصلوا فيها\".\nأخرجه ابن عدي (٥/١٨٢٩) من طريق بقية عن علي القرشي عن محمد\nابن عجلان عن صالح مولى التوأمة عن أبي هريرة ... مرفوعًا.\nذكره في ترجمة علي بن أبي علي القرشي، وقال:\n\"مجهول، منكر الحديث \".\nوعلقه ابن أبي حاتم في \"العلل \" (١/١٥٥) من طريق بقية، وقال:\n\"قال أبي: هذا حديث منكر، وعلي القرشي مجهول \".","vol":"13","page":192},{"text":"وذكره في مكان آخر (١/١٤٩) من طريق محمد بن المصفى عن بقية ... به.\nوقال:\n\"قال أبي: هذا حديث منكر\".\nقلت: ولم يذكر العلة؛ فالظاهر أنها جهالة علي القرشي - كما في قوله السابق -،\nوأن بقية كان يدلسه أحيانًا.\nوله طريق أخرى عن أبي هريرة:\nأخرجه ابن عدي أيضًا (٦/ ٢١٧١)، وعنه السهمي في \"تاريخ جرجان \" (٣٥٦\n- ٣٥٧)، وابن الجوزي من طريق عيسى بن موسى الغُنجار عن محمد بن الفضل\nعن كُرز بن وَبْرة عن عطاء عنه.\nثم أخرجه ابن عدي - وعنه السهمي - من طريق أبي عبد الرحمن القبابي\n- شيخ بخارى - عن محمد بن الفضل عن كرز عن عطاء عن جابر ... به. وأعله\nابن الجوزي بقوله:\n\" قال أحمد بن حنبل: محمد بن الفضل: ليس بشيء؛ حديثه حديث أهل\nالكذب \".\nقلت: وعيسى بن موسى الغنجار: قال الحافظ في \"التقريب \":\n\"صدوق ربما أخطأ، وربما دلس، مكثر من التحديث عن المتروكين \".\nوأبو عبد الرحمن القبابي: لم أعرفه.\nثم إن السيوطي ذكر لحديث أبي هريرة طريقًا أخرى من رواية أبي الشيخ في\n\"التفسير\" بسنده عن عبد الواحد بن زياد عن رباح عن عطاء ... به.","vol":"13","page":193},{"text":"وسكت عنه السيوطي! ولا أجد في إسناده ما يمكن أن يعل يه سوى رباح\nهذا - وهو: ابن أبي معروف المكي -، وهو مختلف فيه. فروى ابن أبي حاتم\n(١/٢/٤٨٩) عن عمرو بن علي الفلاس قال:\n\"كان يحيى بن سعيد وعبد الرحمن بن مهدي لا يحدثان عنه بشيء، وكان\nعبد الرحمن حدث عنه ثم تركه \". ثم روى عن ابن معين أنه قال:\n\"ضعيف \". وعن أبيه وأبي زرعة أنهما قالا:\n\"صالح \". وقال الحافظ:\n\"صدوق له أوهام \". ورمز له بأنه من رجال مسلم. والله أعلم.\nوحديث أنس ذكره الديلمي في \"الفردوس \" (٢/١٦٥/٢٨٣٠) بلفظ:\n\" ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾: النعل والخاتم \".\nولم أره في النسخة المصورة من \"الغرائب الملتقطة من مسند الفردوس \". والله\nأعلم.\n<span data-type=\"title\" id=toc-6108>٦٠٨٤ </span>- (من تَمامِ الصلاةِ: الصلاةُ في النَّعلين) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط \" (١/ ١١/١/ ١٤٨): حدثنا\nأحمد بن يحيى بن خالد بن حيان الرقي؛ قال: ثنا موسى بن أبي سهل المصري،\nقال: ثنا علي بن عاصم عن مغيرة عن إبراهيم عن الأسود عن عبد الله بن مسعود\nمرفوعًا. وقال:\n\"لم يروه عن مغيرة إلا علي بن عاصم، تفرد به موسى بن أبي سهل \".\nقلت: ولم أعرفه، ووقع في \"مجمع البحرين\": \"ابن سهل \". وأخشى أن\nيكون الصواب: \"موسى بن سلمة\"، وحينئذٍ فيحتمل أن يكون \"موسى بن سلمة","vol":"13","page":194},{"text":"ابن أبي مريم المصري، يروي عن عبد الجليل بن حميد بن يونس الأيلي وسفيان\nالثوري وأهل الحجاز، وعنه سعيد بن الحكم \"؛ هكذا ترجمه ابن حبان في \"ثقاته \"\n(٩/١٦٠) .\nويحتمل أن يكون: \"موسى بن سهل بن كثير ... الوشاء البغدادي \". وهو\nمترجم في \"تاريخ بغداد\" (٣/٤٨) و\"الميزان \" و\"التهذيب \"؛ ضعفه الدارقطني وكذا\nالبرقاني، وزاد: \" جدًا \".\nولكل من الاحتمالين ما يرجحه، أما الأول؛ ذلكونه مصريًا.\nوأما الآخر؛ فلأنهم ذكروا في شيوخه علي بن عاصم. فالله أعلم.\nوأعله الهيثمي بهذا الشيخ، فقال في \"المجمع \" (٢/٥٤):\n\"رواه الطبراني في \"الأوسط \"، وفيه علي بن عاصم، وتكلم الناس فيه كما\nذكره المزي عن الخطيب \".\nقلت: وله ترجمة واسعة في \" الميزان \" وغيره، وقال الذهبي:\n\"أنكر عليه كثرة الغلط والخطأ، مع تماديه على ذلك \".\nولذلك قال في \"الكاشف \":\n\"ضعفوه \". وقال الحافظ في \" التقريب \":\n\"صدوق يخطئ ويصر، ورمي بالتشيع \".\nوالمغيرة - وهو: ابن مِقسم الكوفي - ثقة متقن؛ إلا أنه كان يدلس، ولا سيما\nعن إبراهيم.\nقلت: وهو: ابن يزيد النخعي.","vol":"13","page":195},{"text":"<span data-type=\"title\" id=toc-6109>٦٠٨٥ </span>- (يَخْرُجُ الدَّجَّالُ ومعه سبعونَ ألفَ حائكٍ) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (١/٢٩٨)، وعنه ابن الجوزي (١/٢٢٦)\nمن طريق محمد بن تميم الفريابي: حدثنا عبد الرحيم بن حبيب: ثنا إسماعيل\nابن يحيى بن عبيد الله قال: حدثنا سفيان عن منصور عن إبراهيم عن علقمة عن\nعبد الله ... مرفوعًا. وقال ابن عدي:\n\"حديث باطل بهذا الإسناد؛ وبغير هذا الإسناد\".\nأورده في ترجمة إسماعيل هذا - وهو: التيمي المدني - وقال فيه:\n\"يحدث عن الثقات بالبواطيل \".\nقلت: وتقدمت له عدة أحاديث موضوعة. وقال ابن الجوزي:\n\"حديث موضوع على رسول الله ﷺ \"وفيه آفات ... \". ثم ذكر قول ابن\nعدي هذا في إسماعيل، ثم قال:\n\"وعبد الرحيم بن حبيب يضع الحديث على الثقات، ولعله وضع أكثر من\nخمسمائة حديث على رسول الله ﷺ. ومحمد بن تميم كان يضع الحديث أيضًا\".\nووافقه ابن عراق في \"تنزيه الشريعة\" (١/٢٥٥) .\nوأما السيوطي في \"اللآلي \" (١/ ٢٠١ - ٢٠٢) فتعقبه بما أخرجه الديلمي في\n\"مسند الفردوس \" (٣/٣٢٢) من طريق محمد بن غالب: حدثنا محمد بن\nالحسن: حدثنا سعيد بن علي: حدثنا جعفر بن محمد عن أبيه عن آبائه عن\nعلي بن أبي طالب ... رفعه؛ به، وزاد:\n\"على مقدمته، أشعر من فيهم يقول: بدر بدر\".","vol":"13","page":196},{"text":"وسكت عنه السيوطي! وقال ابن عراق:\n\"قلت: في سنده من لم أعرفهم \".\nوأقول: كأنه يشير إلى سعيد بن علي وغيره. لكني أظن ظنًا راجحًا أن\nمحمد بن الحسن هو: ابن زَبَالة أبو الحسن المدني؛ فإنه من هذه الطبقة، وقد\nكذبوه - كما في \"التقريب \" -، ومثل هذا الحديث لا يصدر إلا من مثله، ولعل ابن\nعدي قد أشار إلى هذا الإسناد بقوله المتقدم:\n\" ... وبغير هذا الإسناد\". والله أعلم.\n(تنبيه): قوله: \"بدر بدر\" كذا وقع في الأصل! ولم أفهمه، وكذلك وقع في\n\" الفردوس \" (٨٩٢٧) . ووقع في \"الجامع الكبير\": \"بدو بدو\"! وكذا وقع في \"كنز\nالعمال \" (٣٨٨٢١) ! ولم أعرفه أيضًا. وذكره مؤلف \"المسيح الدجال \" (ص ٢٥٤)\nبلفظ:\n\"برو، برو\"!\nوفسره بقوله: \"يعني: اسع اسع \". ولا أدري من أين جاء بهذا التفسير وبهذه\nالرواية، وبخاصة أنه عزاها للديلمي في \"الكنز\" بالرقم الذي ذكرته آنفًا، وعقب\nعليه بقوله:\n\"وفي رواية: بدو بدو\".\nوليس في \"الكنز\" غيرها!\n<span data-type=\"title\" id=toc-6110>٦٠٨٦ </span>- (العَجْوَةُ من فاكِهةِ الجنة) .\nضعيف.\nأخرجه أبو نعيم في \"الطب \" (ق ١٤١/١)، وابن عدي في \"الكامل \"","vol":"13","page":197},{"text":"(٤/١٣٧١) عن صالح بن حيان عن ابن بريدة عن أبيه ... مرفوعًا.\nأورده ابن عدي في ترجمة صالح هذا، وروى تضعيفه عن جمع، وعن\nالبخاري أنه قال:\n\"فيه نظر\". وقال في آخرها:\n\"وعامة ما يرويه غير محفوظ \".\n<span data-type=\"title\" id=toc-6111>٦٠٨٧ </span>- (ألا إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلا حَذَّرَ الدَّجَّالَ أُمَّتَهُ ...\nيَخْرُجُ مَعَهُ وَادِيَانِ؛ أَحَدُهُمَا: جَنَّةٌ، وَالآخَرُ: نَارٌ، فَنَارُهُ جَنَّةٌ، وَجَنَّتُهُ\nنَارٌ، مَعَهُ مَلَكَانِ مِنَ الْمَلائِكَةِ يُشْبِهَانِ نَبِيَّيْنِ مِنَ الأَنْبِيَاءِ لو شئت؛\nسَمَّيْتُهما بأسمائِهما وأسماءِ آبائِهما، واحدٌ عَنْ يَمِينِهِ وَالآخَرُ عَنْ\nشِمَالِهِ، وَذَلِكَ فِتْنَةٌ؛ فَيَقُولُ الدَّجَّالُ: أَلَسْتُ بِرَبِّكُمْ؟ أَلَسْتُ أُحْيِي\nوَأُمِيتُ؟ فَيَقُولُ أَحَدُ الْمَلَكَيْنِ: كَذَبْتَ، فَمَا يَسْمَعُهُ أَحَدٌ مِنَ النَّاسِ إِلا\nصَاحَبَهُ فَيَقُولُ لَهُ: صَدَقْتَ، فَيَسْمَعُهُ النَّاسُ، فَيَظنونَ أَنَّما يُصَدِّقُ\nالدَّجَّالُ، وَذَلِكَ فِتْنَةُ ... \" الحديث.\nمنكر بذكر الملكين.\nأخرجه الطيالسي في \"مسنده \" (١١٠٦)، وابن أبي\nشيبة في \"مصنفه \" (١٥/١٣٧ - ١٣٨)، والطبراني في \"المعجم الكبير\"\n(٧/٩٨/٦٤٤٥)، من طرق عن حشرج بن نُباتة: ثنا سعيد بن جُمهان عن سفينة\nمولى رسول الله ﷺ قال:\nخطبنا رسول الله ﷺ فقال: ... فذكره.\nقلت: وهذا إسناد قابل للتحسين؛ فإن سعيدًا وحشرجًا فيهما كلام من قبل\nحفظهما، قال الحافظ في الأول منهما:","vol":"13","page":198},{"text":"\"صدوق؛ له أفراد\". وقال في الآخر:\n\" صدوق؛ يهم \".\nولذلك قال الحافظ ابن كثير في \"النهاية\" (١/١٢٤ - الرياض): بعدما عزاه\nلأ حمد وحده:\n\"وإسناده لا بأس به \".\nوقال الهيثمي في \"المجمع \" (٧/ ٣٤٠):\n\"رواه أحمد والطبراني ورجاله ثقات، وفي بعضهم كلام لا يضر\".\nإلا أن الحافظ ابن كثير استدرك على كلامه المتقدم فقال:\n\"ولكن في متنه غرابة ونكارة. والله أعلم \".\nقلت: يشير إلى قصة الملكين وتمثلهما بصورة النبيَّيْن؛ فإنها منكرة جدًا في\nنقدي سندًا ومتنًا.\nأما السند؛ فلتفرد مَنْ فيه سوء حفظ دون كل الرواة الثقات الحفاظ الذين\nرووا حديث الدجال بالفاظ مختلفة، وسياقات متعددة عن جمع من الصحابة،\nساق ابن كثير أحاديث نحو ثلاثين منهم، وقد بلغوا عدد التواتر عند أهل العلم،\nلم يذكر أحد منهم هذه القصة؛ فدل ذلك على نكارتها (*) .\nوأما المتن؛ فلأنه لا يظهر معنى الافتتان بالملكين، ما دام أنهما لا يعرفان؛\nلأنهما بصورة نبيين، وهذان لا يعرفان أيضًا؛ كما هو ظاهر، فلا امتحان في قول\nأحدهما سرًا للدجال: \"كذبت \"، وفي قول الآخر له: \"صدقت \". بل الفتنة\n_________\n(!) انظر \"قصة المسيح الدجال ... \" للشيخ - ﵀ -. وقد طبع بعد وفاته. (الناشر) .","vol":"13","page":199},{"text":"تتجلى بأنهما فيما لو كانا معروفين من بين الناس أنهم من أهل العلم الذين\nيشايعون الحكام وينافقون لهم، فإن الفتنة بهم أكبر؛ كما هو مشاهد في هذا\nالزمان، والله المستعان.\n(تنبيه): سقط ذكر الملكين من \"مسند الطيالسي \"، وكذا من \"ترتيبه \" (٢/٢١٧)\nللبنا الساعاتي!\n<span data-type=\"title\" id=toc-6112>٦٠٨٨ </span>- (يتبعُ الدَّجَّالَ من أُمتي سبعونَ ألفًا عليهم السِّيجانُ) .\nضعيف جدًا بلفظ: أمتي.\nأخرجه عبد الرزاق في \"المصنف \" (١١/٣٩٣/\n٢٠٨٢٥)، ومن طريقه البغوي في \"شرح السنة\" (١٥/٦٢/٤٢٦٥)، عن معمر عن\nأبي هارون العبدي عن أبي سعيد الخدري ... مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو هارون اسمه: عمارة بن جُوَين، قال\nالحافظ في \"التقريب \":\n\"متروك، ومنهم من كذبه \".\nوإن مما يؤكد ضعفه أن الحديث صح بلفظ: \"من يهود أصبهان \" ... مكان:\n\"من أمتي \"، انظر الحديث (٣٠٨٠ و٣٠٨١) من \"الصحيحة\".\nوقد يقول قائل: يمكن أن يكون المقصود \"من أمتي\": أمة الدعوة؛ وحينئذٍ فلا\nتعارض.\nفأقول: نعم؛ هذا ممكن، ولكنه تأويل؛ والتأويل فرع التصحيح، وما دام أنه\nلم يصح؛ فلا داعي إليه.\n(السِّيْجان): قال البغوي: جمع (السَّاج) وهو: طَيْلَسَانٌ أخضر. وقال الأزهري:\nهو الطيلسان المقور، ينسج كذلك.","vol":"13","page":200},{"text":"<span data-type=\"title\" id=toc-6113>٦٠٨٩ </span>- (الدَّجَّالُ يخوضُ البحارَ إلى ركبتيه، ويتناول السحاب،\nويسبق الشمس إلى مغربها، وفي جبهته قرن يخرص منه الحيات، وقد\nصور في جسده السلاح كله ... حتى ذكر السيف والرمح والدرق.\nقال: قلت: وما الدرق؟ قال: الترس) .\nضعيف.\nأخرجه ابن أبي شيبة في \"المصنف \" (١٥/١٥٢-١٥٣)، وأبو بكر\nابن سلمان الفقيه في \"مجلس من الأمالي \" (ق ١٨٤/١) من طريق علي بن زيد\nعن الحسن قال: قال رسول اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، فإنه مع إرساله من الحسن - وهو: البصري -\nومراسيله كالريح -؛ فالراوي عنه - علي بن زيد، وهو: ابن جدعان - ضعيف.\nوالحديث لم يذكره السيوطي في \"جامعيه \"! ولا المناوي في \"الجامع الأزهر\"!\nمع أن السيوطي أورده في \"الدر المنثور\" (٥/٣٥٥) برواية ابن أبي شيبة فقط!\nولعل هذا الحديث أصله من الإسرائيليات، وَهِمَ ابن جدعان فرفعه؛ فقد\nذكر السيوطي (٥/٣٥٣) من رواية ابن المنذر عن ابن جريج ﵁ في\nقوله: ﴿لخلق السماوات والأرض أكبر من خلق الناس﴾؛ قال:\nزعموا أن اليهود قالوا: يكون منا ملك في آخر الزمان؛ البحر إلى ركبتيه،\nوالسحاب دون رأسه، يأخذ الطير بين السماء والأرض ... فنزلت؛ ﴿لخلق\nالسماوات والأ رض ...﴾ الآية.\nوذكر الحافظ في \"الفتح \" (١٣/٩٢) من رواية نعيم بن حماد - وهو ضعيف -\nفي \"كتاب الفتن، من طريق كعب الأحبار قال: ... فذكر الحديث مطولًا، وفيه\nقضية الخوض باختصار.","vol":"13","page":201},{"text":"<span data-type=\"title\" id=toc-6114>٦٠٩٠ </span>- (بُعِثْتُ على أَثَرِ ثمانيةِ آلافٍ من الأنبياءِ؛ منهم أربعةُ\nآلافِ نبيٍّ من بني إسرائيلَ) .\nضعيف.\nأخرجه ابن سعد في \"الطبقات \" (١/١٩٢): أخبرنا أحمد بن محمد\nابن الوليد المكي: أخبرنا مسلم بن خالد الزَّنْجي قال: حدثني زياد بن سعد عن\nمحمد بن المنكدر وعن صفوان بن سُليم عن أنس بن مالك ... مرفوعًا.\nوتابعه زكريا بن عدي عن مسلم بن خالد الزنجي ... به؛ إلا أنه قال: \"عن\nمحمد بن المنكدر عن صفوان ... \" ... فلم يقل: \"وعن صفوان \".\nأخرجه محمد بن شاذان الجوهري في الجزء الثاني من \"أجزائه \" (ق ٧/ ١)، وعنه\nأبو نعيم في \"الحلية \" (٣/١٦٢)، والدينوري في \"المنتقى من المجالسة \" (ق ١٧١/ ١) .\nوتابعه أحمد بن طارق: ثنا مسلم بن خالد ... به؛ مثل رواية زكريا.\nأخرجه الضياء في \"المنتقى من مسموعاته بمرو\" (ق ٤٧/١)، وابن كثير في\n\" تفسيره \" (١/ ٥٨٦)، وقال:\n\"غريب من هذا الوجه، وإسناده لا بأس به، رجاله كلهم معروفون إلا أحمد\nاين طارق هذا؛ فإني لا أعرفه بعدالة ولا جرح. والله أعلم \".\nقلت: وفاتته متابعة زكريا بن عدي - وهو ثقة - وغيره - كما تقدم، ويأتي -؛\nفقد قال أبو نعيم عقبها:\n\" غريب من حديث زياد، تفرد به زكريا\"! كذا قال! ثم قال:\n\"ورواه أحمد بن خازم عن صفوان ومحمد عن أنس مقرونًا\".\nقلت: وصله ابن عدي في \"الكامل \" (١/١٧٢ - بيروت) من طريق ابن لهيعة","vol":"13","page":202},{"text":"عن أحمد بن خازم عن محمد بن المنكدر ... أنس بن مالك قال: قال رسول اللَّهِ\nﷺ: ... فذكره.\nلكن وقع في متنه سقط وتحريف - تبعًا للمصورة -؛ فليصحح من هنا، والظاهر\nأن الساقط مكان النقط هو: (ومحمد بن المنكدر)، كما يستفاد من قول أبي نعيم\nالمذكور. وقال ابن عدي عقبه:\n\"رواه علي بن هارون الزَّينبي عن مسلم بن خالد عن زياد بن سعد عن ابن\nالمنكدر وصفوان ... نحوه. وقال زكريا بن عدي: عن مسلم عن زياد عن ابن\nالمنكدر عن صفوان ... نحوه \".\nقلت: والزينبي هذا: لم أعرفه.\nوجملة القول: أن مدار الحديث على مسلم بن خالد الزنجي، وأن الرواة\nاختلفوا عليه في إسناده، والظاهر أن هذا الاضطراب منه؛ لأنه كان كثير الأوهام\n- كما في \"التقريب \" -، ورواية زكريا عنه أقواها؛ فالعلة من مسلم بن خالد.\nوقد توبع وخولف: فقال إبراهيم بن المنذر الحزامي: ثنا إبراهيم ين المهاجر\nابن مِسْمار عن محمد بن المنكدر وصفوان بن سليم عن يزيد الرَّقَاشي عن أنس\nابن مالك ... به؛ نحوه.\nأخرجه الحاكم (٢/٥٩٧) - وسكت عنه! -. والطبراني في \"الأوسط\" (١/\n٤٤/٢)، وقال الذهبي:\n\" قلت: إبراهيم ويزيد واهيان \".\nيعني: إبراهيم بن المهاجر، وبه أعله الهيثمي؛ فقال في \"المجمع \" (٨/ ٢١٠):\n\"وهو ضعيف، ووثقه ابن معين، ويزيد الرقاشي وُثِّقَ على ضعفه \".","vol":"13","page":203},{"text":"قلت: وقد رواه عنه أحد الضعفاء: فقال مكي بن إبراهيم: حدثنا موسى بن\nعُبيدة الرَّبَذي عن يزيد الرقاشي عن أنس بن مالك ... به؛ نحوه.\nأخرجه أبو يعلى في \"مسنده \" (٧/١٦٠/١٣٧٧)، وأبو نعيم في \"الحلية\"\n(٣/٥٣) .\nقلت: والرَّبَذي ضعيف أيضًا.\nوقد خولف في متنه: فقال أبو يعلى (٧/١٣١/١٣٣٧): حدثنا أبو الربيع\nالزهراني: حدثنا محمد بن ثابت العبدي: حدثنا مَعْبَدُ بن خالد الأنصاري عن\nيزيد الرقاشي ... به؛ مرفوعًا بلفظ:\n\"كان فيمن خلا من إخواني من الأنبياء ثمانية آلاف نبي، ثم كان عيسى\nابن مريم، ثم كنت أنا\".\nقلت: وهذا إسناد واهٍ؛ من فوق الزهراني ثلاثتهم لا يحتج بهم، والأ نصاري\nمجهول. واقتصر الهيثمي على إعلاله بضعف العبدي!\nوالخلاصة: أن الحديث ضعيف مضطرب الإسناد والمتن؛ فلا وجه لقول ابن\nكثير: \"وإسناده لا بأس به \"! والله أعلم.\n(تنبيه): (خازم) - والد أحمد - بالخاء المعجمة؛ كما في \"الإكمال \" وغيره،\nووقع في \"الكامل \" وغيره مما تقدم بالحاء المهملة، وهو تصحيف؛ فاقتضى التنبيه!\nثم هو لا يعرف - كما قال الذهبي؛ تبعًا لابن عدي - \"\nثم رأيت في \"معجم الحديث \" - الذي كنت جمعته من مخطوطات الظاهرية\nبخطي - أن أبا بكر الشافعي أخرجه في \"الفوائد\" (ق ٧٩/٢) من طريق عبد الله بن\nرجاء: نا سعيد بن سلمة بن أبي الحسام: نا محمد بن المنكدر عن يزيد بن أبان\nعن أنس ... به؛ نحو حديث ابن مسمار.","vol":"13","page":204},{"text":"ورجاله ثقات رجال \"الصحيح \"، على ضعف يسير فيمن دون ابن المنكدر؛\nفالآفة من يزيد.\nوقد روي فِي حَدِيثِ أبي ذر الطويل: أن عدد الأنبياء ماثة ألف وعشرون\nألفًا!\nأخرجه ابن حبان في \"صحيحه \" بطوله (رقم ٩٤)، وفيه إبراهيم بن هشام\nالغَسَّاني وهو متروك؛ متهم بالكذب، وعزاه الحافظ (٦/٣٦١) لـ \"صحيحه \"\nوسكت!\nوروي بإسناد آخر ضعيف من حديث أبي أمامة مرفوعًا بلفظ:\n\" وأربعة وعشرون ألفًا، الرسل من ذلك ثلاثمائة وخمسة عشر؛ جمًا غفيرًا\".\nأخرجه أحمد (٥/٢٦٥ - ٢٦٦)، والطبراني في \"الكبير\" (٨/٢٥٨/٧٨٧١)،\nوفيه علي بن يزيد الألهاني؛ ضعيف.\nلكن عدد الرسل صحيح؛ جاء من طريق أخرى عن أبي أمامة بسند صحيح،\nوعدد الأنبياء صحيح لغيره، وقد حققت ذلك كله في \"الصحيحة\" (٢٦٦٨) .\nوأما حديث: \" إني خاتم ألف نبي أو أكثر\"؛ فهو ضعيف أيضًا.\nأخرجه الحاكم (٢/٥٩٧)، وأحمد (٣/٧٩)، والبزار (٤/١٣٥/٣٣٨٠) من طريق\nمُجالد عن أبي الوَدَّاك (وقال البزار: عن الشعبي) عن أبي سعيد ... مرفوعًا.\nبيَّض له الحاكم، وقال الذهبي:\n\"قلت: مجالد ضعيف \". وقال الهيثمي في \"مجمع الزوائد\" (٧/٣٤٧):\n\"رواه البزار، وفيه مجالد بن سعيد، وقد ضعفه الجمهور، وفيه توثيق \".\nقلت: وقد فاته عزوه لأحمد.","vol":"13","page":205},{"text":"<span data-type=\"title\" id=toc-6115>٦٠٩١ </span>- (كان يغزو باليهود فَيُسهِمُ لهم كَسِهامِ المسلمينَ) .\nضعيف.\nأخرجه عبد الرزاق في \"المصنف \" (٥/١٨٨/٩٣٢٨ و٩٣٢٩)، وكذا\nابن أبي شيبة (١٢/٣٩٥/١٥٠١٠- ١٥٠١٢)، وأبو داود في \"المراسيل \" (٢٢٤/ ٢٨١\nو٢٨٢)، والترمذي (٥/ ٢٨١)، والبيهقي (٩/٥٣) من طرق عن الزهري: أن النبي\nﷺ: كان ...\nقلت: وهذا إسناد ضعيف؛ لإرسال الزهري إياه أو إعضاله، فإنه تابعي\nصغير، أكثر رواياته عن الصحابة بالواسطة؛ ولهذا قال البيهقي عقبه:\n\"فهذا منقطع ... قال الشافعي: والحديث المنقطع عندنا لا يكون حجة\". وقال\nالحافظ في \"التلخيص \" (٢/١٠٠):\n\"والزهري مراسيله ضعيفة \".\nوأشد ضعفًا منه ما أخرجه البيهقي أيضًا من طريق الحسن بن عمارة عن\nالحكم عن مِقْسَم عَنْ اِبْنِ عَبَّاسٍ ﵄: أنه قال:\nاستعان رسول الله ﷺ بيهود بني قينقاع فَرَضَخَ لهم، ولم يُسْهِمْ لهم، وقال\nالبيهقي:\n\"تفرد بهذا الحسن بن عمارة، وهو متروك، ولم يبلغنا في هذا حديث\nصحيح، وقد روينا قبل هذا في كراهية الاستعانة بالمشركين \".\nقلت: يشير إلى قوله ﷺ: \"إنا لا نستعين بمشرك \". رواه مسلم وغيره من\nحديث عائشة، وهو مخرج في \"الصحيحة\" (١١٠١) تحت حديث أبي حميد\nبنحوه، وقد عارض البيهقي (٩/٣٧) به حديث ابن عمارة هذا؛ فإن فيه أنه ﷺ\nأبى أن يستعين ببني قينقاع، وقال: \"لا نستعين بالمشركين \". وقال البيهقي:","vol":"13","page":206},{"text":"\"وهذا الإسناد أصح \".\nقلت: فإذا عرف ضعف حديث الترجمة؛ فلا يجوز الاستدلال به على جواز\nالاستعانة بالكفار في قتال المشركين، ولا سيما وهو مخالف لعموم حديث عائشة\nوما في معناه، وقد اختلف العلماء في ذلك كما في \"نيل الأوطار\" (٧/١٨٧)\nللشوكاني، واختار هو المنع مطلقًا، وأجاب عن أدلة من خالف بأنها لا تصح رواية\nكحديث الترجمة، أو دراية كغيره، فليراجعه من شاء، وأيد المنع بقوله تعالى:\n(ولن يجعل الله للكافرين على المؤمنين سبيلًا \".\nومما يجب التنبيه عليه هنا أمران:\nالأول: أن ما حكاه الشوكاني عن أبي حنيفة والشافعي من الجواز ليس على\nإطلاقه، أما بالنسبة لأبي حنيفة ﵀؛ فقد قال أبو جعفر الطحاوي في\n\"مختصره \" (ص ١٦٧):\n\"ولا ينبغي للإمام أن يستعين بأهل الذمة في قتال العدو؛ إلا أن يكون\nالإسلام هو الغالب\".\nوأما بالنسبة للشافعي ﵀؛ فقال النووي في \"شرح مسلم \" تحت حديث\nعائشة المتقدم:\n\"فأخذ طاثفة من العلماء به على إطلاقه. وقال الشافعي وآخرون: إن كان\nالكافر حسن الرأي في المسلمين، ودعت الحاجة إلى الاستعانة به استعين به؛\nوإلا فيكره، وحمل الحديثين على هذين الحالين \".\nقلت: يشير بهما إلى حديث عائشة، إلى حديث أن النبي ﷺ استعان\nبصفوان بن أمية قبل إسلامه.","vol":"13","page":207},{"text":"فأقول: حديث الاستعانة بصفوان ليس معارضًا لحديث عائشة؛ لأنه استعانة\nبسلاحه وليس بشخصه، فهو كاستئجاره ﷺ ذلك المشرك الدِّيلي عند هجرته\nﷺ من مكة إلى المدينة مع أبي بكر؛ ليدلهما على الطريق - كما جاء في\n\"صحيح البخاري \" في \"كتاب الإجارة \" -، وحديث صفوان مخرج في \"الإرواء \"\n(١٥١٣)؛ وحينئذٍ فلا حاجة للتوفيق بين الحديثين، فإن صح حديث صريح في\nالاستعانة بالمشرك في القتال؛ فالحمل المذكور لا بد منه. ونحوه ما ذكره\nالشوكاني فقال:\n\"وشرط بعض أهل العلم - ومنهم الهادوية - أنها لا تجوز الاستعانة بالكفار\nوالفساق إلا حيث مع الإمام جماعة من المسلمين يستقلُّ بهم في إمضاء الأحكام\nالشرعية على الذين استعان بهم؛ ليكونوا مغلوبين لا غالبين؛ كما كان عبد الله بن\nأُبي ومن معه من المنافقين يخرجون مع النبي ﷺ للقتال وهم كذلك \".\nثم رأيت في \"المغني\" لابن قدامة (١٠/٤٥٧) أن ابن المنذر والّجوزجاني\nمن العلماء الذين قالوا بأنه لا يستعان بمشرك مطلقًا. وقال ابن المنذر:\n\"والذي ذُكر أنه استعان بهم غير ثابت \".\nوأن مذهب أحمد جواز الاستعانة عند الحاجة - بالشرط الذي ذكره النووي\nعن الشافعي -، ولفظ ابن قدامة:\n\"ويشترط أن يكون من يستعان به حسن الرأي في المسلمين، فإن كان غير\nمأمون عليهم، لم تجز الاستعانة به؛ لأننا إذا منعنا الاستعانة بمن لا يؤمن من\nالمسلمين - مثل المُخْذِلِ والمُرْجِفِ -؛ فالكافر أولى\".\nوكذا في \"الشرح الكبير\" للشمس ابن قدامة (١٠/٤٢٧) .","vol":"13","page":208},{"text":"ويتلخص مما سلف أن الحديث ضعيف، وأنه لا يثبت في الباب شيء، مع\nمعارضته لحديث عائشة الصحيح، وأن الصواب من تلك الأقوال التي قيلت حوله\nقول ابن المنذر ومن وافقه: أنه لا يجوز الاستعانة مطلقًا، وأن الذين قالوا بالجواز\nعند الحاجة قيدوه بشرطين:\nأحدهما: أن يكون المستعان به من الكفار حسن الرأي في المسلمين.\nوالآخر: أن يكون المستعين بهم معه جماعة من المسلمين يستقل بهم في\nتطبيق الأحكام الشرعية على الذين استعان بهم ليكونوا مغلوبين لا غالبين.\n<span data-type=\"title\" id=toc-6116>٦٠٩٢ </span>- (إنَّا جِئْنَاكُمْ لِخَيْرٍ، (يعني: اليهودَ) إنَّا أَهْلُ الْكِتَابِ، وَأَنْتُمْ\nأَهْلُ الْكِتَابِ، وَإِنَّ لِأَهْلِ الْكِتَابِ عَلَى أَهْلِ الْكِتَابِ النَّصْرَ، وَإِنَّهُ بَلَغَنَا\nأَنَّ أَبَا سُفْيَانَ قَدْ أَقْبَلَ إلَيْنَا بِجَمْعٍ مِنْ النَّاسِ، فَإِمَّا قَاتَلْتُمْ مَعَنَا، وَإِمَّا\nأَعَرْتُمُونَا سِلَاحًا) .\nمنكر.\nأخرجه أبو جعفر الطحاوي في \"مشكل الآثار\" (٣/٢٣٩ - ٢٤٠) عن\nعبد الرحمن بن شريح: أنه سمع الحارث بن يزيد الحضرمي يحدث عن ثابت بن\nالحارث الأنصاري عن بعض من كان مع رسول الله ﷺ قال:\nلَمَّا بَلَغَ رَسُولَ اللَّهِ ﷺ جَمْعُ أَبِي سُفْيَانَ لِيَخْرُجَ إلَيْهِ يَوْمَ أُحُدٍ؛ فَانْطَلَقَ إلَى الْيَهُودِ\nالَّذِينَ كَانُوا بالنَّضِيرِ، فَوَجَدَ مِنْهُمْ نَفَرًا عِنْدَ مَنْزِلِهِمْ فَرَحَّبُوا، فَقَالَ لهم: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات غير ثابت بن الحارث\nالأنصاري؛ فإنه غير معروف بعدالة أو جرح، ولم يورده أحد من أئمة الجرح\nوالتعديل غير ابن أبي حاتم برواية الحارث بن يزيد هذا فقط عنه، وبيَّض له. وقد\nذكر ابن هشام في \"السيرة\" (٣/٨) عن محمد بن إسحاق عن الزهري:","vol":"13","page":209},{"text":"أن الأنصار يوم أحد قالوا لرسول الله قيم: يا رسول الله! ألا نستعين بحلفائنا\nمن يهود؟ فقال:\n\"لا حاجة لنا فيهم \".\nوذكر نحوه ابن كثير في \"البداية\" (٤/١٤)، ومن قبله ابن القيم في \"زاد\nالمعاد\"، وهو الموافق لحديث عائشة الصحيح: \" إنا لا نستعين بمشرك أو بالمشركين \".\nوهو مخرج في \"الصحيحة \" (١١٠١) كما تقدم قريبًا. وعليه فإني أقول:\nإذا تبين لك ضعف حديث الترجمة، وما فيه من عرضه ﷺ على اليهود أن\nيقاتلوا معه؛ فلا حاجة حينئذٍ إلى التوفيق بينه وبين حديث عائشة الصحيح كما\nفعل الطحاوي حين قال:\n\"لأن اليهود الذين دعاهم النبي ﷺ إلى قتال أبي سفيان معه؛ ليسوا من\nالمشركين الذين قال رسول اللَّهِ ﷺ في الآثار الأُوَل: فإنه لا يستعين بهم؛ أولئك\nعبدة الأوثان، وهؤلاء أهل الكتاب الذين قد ذكرنا مباينة ما هم عليه مما عبدة\nالأوثان عليه في الباب الذي تقدم قبل هذا ... \".\nقلت: يشير إلى بعض الأحكام التي خص بها أهل الكتاب دون المشركين\nكحل ذبائحهم، ونكاح نسائهم، وغيرها مما بعضه موضع نظر، وبنى على ذلك\nقوله (ص ٢٣٤):\n\"فكان كل شرك بالله كفرًا، وليس كل كفر بالله شركًا\"!\nفأقول: لو سلمنا جدلًا بقوله هذا؛ فلا حاجة للتأويل المذكور لأمرين اثنين:\nالأول: أن التأويل فرع التصحيح كما هو معلوم، وما دام أن الحديث غير\nصحيح كما بينا؛ فلا مسوغ لتأويل الحديث الصحيح من أجله كما هو ظاهر لا","vol":"13","page":210},{"text":"يخفى على أحد إن شاء الله تعالى.\nوالآخر: كيف يصح أن يقال في اليهود والنصارى: إنهم ليسوا من المشركين،\nوالله ﷿ قال في سورة ﴿التوبة﴾ بعد آية: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا\nالْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا ...﴾: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِ\nوَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى\nيُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ﴾، ﴿وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى\nالْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمُ اللَّهُ\nأَنَّى يُؤْفَكُونَ﴾ . فمن جعل لله ابنًا؛ كيف لا يكون من المشركين؟! هذه زَلَّة عجيبة\nمن مثل هذا الإمام الطحاوي. ولا ينافي ذلك أن لهم تلك الأحكام التي لا يشاركهم\nفيها غير أهل الكتاب من المشركين؛ فإنهم يشتركون جميعًا في أحكام أخرى - كما\nلا يخفى على أولي النُّهى -.\nوقد لا يعدم الباحث الفقيه - الذي نجَّاه الله من التقليد - في الكتاب والسنة\nما يؤكد ما تقدم، ويبطل قول الطحاوي السابق: \" ... وليس كل كفر بالله شركًا\"\nمن ذلك تلك المحاورة بين المؤمن والكافر الذي افتخر بماله وجنَّتيه؛ كما قال عز\nوجل في سورة الكهف؛ ﴿... وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ\nهَذِهِ أَبَدًا. وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا﴾؛\nفهذا كفر ولم يشرك في رأي الطحاوي! ولكن السِّياق يردّه؛ فتابع معي قوله\nتعالى: ﴿قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ\nثُمَّ سَوَّاكَ رَجُلًا. لَكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا﴾؛ فتأمل كيف وصف\nصاحبَه الكافر بالكفر، ثم نره نفسه منه معبِّرًا عنه بمرادِفِه وهو الشرك؛ فقال. ﴿وَلَا\nأُشْرِكُ بِرَبِّي أَحَدًا﴾ . وهذا الشرك مما وصَف به الكافرُ نفسَه فيما يأتي؛ فتابع قوله\nتعالى - بعد أن ذكر ما وعظه به صاحبه المؤمن -: ﴿وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ","vol":"13","page":211},{"text":"عَلَى مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا﴾ .\nقلت: فهذا القول منه - مع سباق القصة - صريح جدًا في أن شركه إنما هو\nشَكُّه في الآخرة، وهذا كفر وليس بشرك في رأي الطحاوي! فهو باطل ظاهر\nالبطلان.\nوإن مما يؤكد ذلك من السنة قوله ﷺ:\n\"أخرجوا المشركين من جزيرة العرب\".\nرواه الشيخان وغيرهما عَنْ اِبْنِ عَبَّاسٍ، وهو مخرج في \"الصحيحة\" برقم\n(١١٣٣)، فإن المراد بهم اليهود والنصارى؛ كما دلت على ذلك أحاديث أخر،\nمنها قوله ﷺ:\n\"ليّن عشت؛ لأخرجن اليهود والنصارى من جزيرة العرب، حتى لا أترك\nفيها إلا مسلمًا\". رواه مسلم وغيره وهو مخرج هناك (١١٣٤) .\nولما كان حديث ابن عباس حجة قاطعة في الموضوع؛ غمز من صحته الطحاوي\nعصبًا لمذهبه - مع الأسف -! وزعم أنه وهم من ابن عيينة قال (٤/١٦):\n\"لأنه كان يحدث من حفظه؛ فيحتمل أن يكون جعل مكان (اليهود والنصارى):\n(المشركين) (!) ولم يكن معه من الفقه ما يميزبه بين ذلك \"!\nكذا قال سامحه الله! فإنه يعلم أن تحديث الحافظ الثقة - كابن عيينة - من\nحفظه ليس بعلة؛ بل هو فخر له، وأن تخطئة الثقة بمجرد الاحتمال ليس من شأن\nالعلماء المنصفين، ولكنها العصبية المذهبية؛ نسأل الله السلامة!\nوعلى مذهب الطحاوي هذا يمكن أن يغفر الله الكفر لقوله تعالى: ﴿إِنَّ اللَّهَ لَا\nيَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ !!","vol":"13","page":212},{"text":"وبهذه الآية احتج ابن حزم ﵀ على أبي حنيفة الذي هو مَتبوعُ الطحاويُ\nفي التفريق المزعوم؛ فقال عقبها (٤/٢٤٤):\n\"فلو كان ههنا كفر ليس شركًا؛ لكان مغفورًا لمن شاء الله تعالى بخلاف\nالشرك، وهذا لا يقوله مسلم \".\nثم أتبع ذلك بأدلة أخرى قوية جدًا، ثم قال:\n\"فصح أن كل كفر شرك، وكل شرك كفر، وأنهما اسمان شرعيان، أوقعهما\nالله تعالى على معنى واحد\".\nولولا خشية الإطالة؛ لنقلت كلامه كله لنفاسته وعزته، فليراجعه من شاء\nالمزيد من العلم والفقه.\nوالخلاصة أن الحديث ضعيف الإسناد، منكر المتن، وأن الاستعانة بأهل\nالكتاب في جهاد الكفار يشملها قوله ﷺ: \"إنا لا نستعين بمشرك \".\nولفظ مسلم (٥/٢٠١): \"فارجع فلن أستعين بمشرك \".\n(تنبيه): كان قد جرى بيني وبين بعض الإخوة كلام حول هذا الحديث،\nوأنه ضعيف الإسناد، فسأل عن العلة، فذكرت له الجهالة. وبعد أيام اتصل بي\nهاتفيًا، وقرأ عليَّ كلام الحافظ في \"الإصابة\" في ترجمة ثابت بن الحارث\nالأنصاري، وأنه صحابي، ورجا النظر فيه، فرأيته قد أورده في القسم الأول منه،\nوساق له حديثين رواهما عن النبي ﷺ ليس فيهما ما يدل على صحبته، وأشار\nإلى هذا الحديث أيضًا، وهو كما ترى يرويه عن بعض الصحابة الذين شهدوا وقعة\nأحد، ووقعت له على حديث آخر يرويه بواسطة أبي هريرة عن النبي ﷺ. فترجح\nعندي عدم صحبته، وأنه تابعي مجهول كما ذكرت في مطلع هذا الكلام، ولذلك","vol":"13","page":213},{"text":"فإني رأيت أن أسجل تفصيل ما أجملت هنا تحت أحد الحديثين المشار إليهما،\nوسيأتيان إن شاء الله تعالى برقمي (٦١١٦ و٦١١٧) . والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6117>٦٠٩٣ </span>- (مَنْ حَبَسَ العِنَبَ زمنَ القَطافِ حتى يَبيعَه من يهوديٍّ أو\nنصرانيٍّ [أو مجوسيٍّ]، أو ممن يعلمُ أنه يتخِذُه خمرًا، فقد تَقَحَّم على\nالنارِ على بصيرةٍ) .\nمنكر.\nأخرجه ابن حبان في \"الضعفاء\" (١/٢٣٦)، ومن طريقه ابن الجوزي\nفي \" العلل \" (٢/١٨٨)، والطبراني في \"المعجم الأوسط\" (٢/٢٧/ ٥٤٨٨)، والسَّهمي\nفي \"تاريخ جرجان \" (ص ٢٤١/٣٩٠)، والبيهقي في \"شعب الإيمان \" (٥/١٧/٥٦١٨)\nمن طرق عن عبد الكريم بن عبد الكريم عن الحسن بن مسلم عن الحسين بن واقد\nعن عبد الله بن بريدة عن أبيه ... مرفوعًا. وقال الطبراني:\n\"لم يرو عن بريدة [إلا بهذا] الإسناد؛ تفرد به أحمد بن منصور المروزي \"!\nكذا قال! وهذا بالنسبة لما وقع له، وإلا؛ فهو عند الآخرين عن غيره! وقال ابن\nحبان:\n\"وهذا حديث لا أصل له عن حسين بن واقد، وما رواه ثقة، والحسن بن\nمسلم هذا راويه يجب أن يعدل به عن سنن العدول إلى المجروحين بروايته هذا\nالخبر المنكر\". وأقره ابن الجوزي.\nوقال ابن أبي حاتم في \"العلل \" (١/٣٨٩)، وقد سأل أباه عن هذا الحديث\nفأجابه بقوله:\n\"هذا حديث كذب باطل \". قال:\n\"قلت: تعرف عبد الكريم هذا؟ قال: لا. قلت: فتعرف الحسن بن مسلم؟\nقال: لا؛ ولكن تدل روايتهم على الكذب \".","vol":"13","page":214},{"text":"ومثله في \"الجرح والتعديل \" مفرقًا في ترجمة المتهمَيْن - الحسن وعبد الكريم -.\nوأقره الذهبي عليه فيهما؛ لكنه قال في ترجمة الأول منهما:\n\"أتى بخبر موضوع في الخمر\". ثم ساق هذا من طريق ابن حبان.\n(تنبيه): اختلفت الرواية في اسم والد عبد الكريم: فعند السهمي سمِّي\nبـ: (عبد الكريم) - كما تقدم -. ووقع عند الطبراني: (أبي عبد الكريم) - بأداة الكنية -.\nوعند \" الضعفاء \" وابن الجوزي: (عبد الله السكري) ... ولعل الصواب: الأول؛ فإنه\nكذلك وقع عند ابن أبي حاتم في (الترجمتين)، وفي (ترجمة عبد الكريم) عند\nالذهبي والعسقلاني. ونسبه هذا فقال: (البجلي) وأظنه خطأ مطبعيًا؛ انتقل نظر\nالطاج إلى ما ذكره ابن حجر زيادة على الذهبي فقال:\n\"وفي \"ثقات ابن حبان \": \"عبد الكريم بن عبد الكريم البجلي، عن عبد الله (١)\nابن عمر، وعنه جُبَارة بن المغلِّس، مستقيم الحديث \". فالظاهر أنه هو، ولعل ما\nأنكره أبو حاتم من جهة صاحبه جبارة، ويؤيده أن أبا حاتم قال قبل ذلك: لا أعرفه \".\nوقد فاته أن هذا الحديث الذي أنكره أبو حاتم ليس من رواية جبارة عنه،\nفتنبه! وقد تعقبه المعلق على \"الجرح والتعديل \" فيما استظهره أن عبد الكريم هذا هو\nالبجلي؛ فقال عقبه:\n\"أقول: بل الأشبه أنهما اثنان؛ أحدهما: عبد الكريم بن عبد الكريم البجلي\nالذي ذكره ابن حبان في \"الثقات \". والآخر - متأخر عنه، وهو -: عبد الكريم بن\nعبد الله السُّكَّري، هو الراوي عن الحسن بن مسلم. والله أعلم \".\n_________\n(١) كذا، وفي \"الثقات \" (٨/٤٢٣): \"عبيد الله\" بتصغير؛ \"عبيد\". وكذا هو في\n\"التهذيب\" - كما سيأتي -.","vol":"13","page":215},{"text":"قلت: وهذا هو الراجح عندي؛ لأن عبد الكريم البجلي كوفي، وهو من رجال\nابن ماجه، لكن سمى أباه عبد الرحمن البجلي الكوفي الحَرَّاز؛ مترجَم في\n\"التهذيب \" بروايته عن جمع؛ منهم عبيد الله بن عمر المدني وجمع من الكوفيين،\nوعنه ابنه إسحاق وإسماعيل بن عمرو بن جَرير وجبارة بن المغلس. وقال:\n\"ذكره ابن حبان في \"الثقات \" وقال: مستقيم الحديث \".\nوهذا قاله في \"ثقاته \" (٨/٤٢٣) في أتباع التابعين، لكن سمى أباه عبد الكريم\n- كما تقدم -؛ فهو المترجم في \"التهذيب \".\nوأما عبد الكريم بن عبد الكريم - أو: ابن عبد الله؛ على الخلاف المتقدم؛ فهو -\nمروزفي؛ كما في \"الضعفاء\" لابن حبان، وترجمه السهمي بقوله:\n\"عبد الكريم بن عبد الكريم البزاز الجرجاني المعروف بـ (عبدك) هو الذي ينسب\nإليه خَانُ عَبْدّك بباب الخَنْدَق. روى عن عمر بن هارون، والحسن بن مسلم\nوغيرهما. روى عنه محمد بن بندار السَّبَّاك وعبد الله بن المهدي \".\nوبالجملة؛ فعلة الحديث إما عبد الكريم هذا - وهو: غير البجلي -، وإما شيخه\nالحسن بن مسلم، وهو الأقرب. والله أعلم.\nوالحديث عزاه الحافظ في \"التلخيص \" (٣/١٩) للطبراني في \"الأوسط! فقط\nساكتًا عليه، وأعله الهيثمي (٣/ ٩٠) بقول أبي حاتم في عبد الكريم: حديثه يدل\nعلى الكذب \".\nولقد وهم الحافظ وهمًا فاحشًا في \"بلوغ المرام \" (٢/٣٥١ - سبل السلام) فقال:\n\"رواه الطبراني في \"الأوسط \" بإسناد حسن \"!\nكذا قال! وأظن أن سبب الوهم أنه اعتمد على قول ابن حبان في عبد الكريم","vol":"13","page":216},{"text":"البجلي: مستقيم الحديث؛ بناءً منه على ما استظهره أنه هو راوي إذ االحديث،\nثم سها عن شيخه الحسن بن مسلم الذي لا يعرف، ولم يوثقه أحد - كما تقدم -.\nوالله أعلم.\nوقد اغتر بقول الحافظ هذا مؤلفُ كتاب \"الرضاع وبنوك اللبن \" (ص ٥٥)؛\nفنقل كلامه المذكور دون أن يعزوه إليه! كما سكت عنه الصنعاني في \"السبل\"!\nوجزم بنسبته إلى النبي ﷺ سيد سابق في \"فقه السنة\" (٣/٨٣ - الكتاب\nالعربي) ! وذلك من شؤم التقليد. والله تعالى هو المستعان، وهو ولي التوفيق.\n<span data-type=\"title\" id=toc-6118>٦٠٩٤ </span>- (مَنْ صافحَ يهوديًا أو نصرانيًا؛ فلْيتوضَّأْ أو يَغْسلْ يدَه) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (١/٢٥٨ - ٢٥٩) ومن طريقه ابن\nالجوزي في \"الموضوعات\" (٢/٧٨) من طريق بقية عن إبراهيم - هو: ابن هانئ -\nعن ابن جريج عن عطاء عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا. ذكره ابن عدي في ترجمة\nإبراهيم هذا، وقال:\n\" ليس بالمعروف، يحدث عنه بقية، ويحدث إبراهيم عن ابن جريج\nبالبواطيل \". وأقره ابن الجوزي، ثم السيوطي في \"اللآلئ\" (٢/٥) . وقال عقب\nالحديث:\n\"وله أحاديث أخرى لم أخرجها هنا وكلها مناكير، ولا يشبه حديثه حديث\nأهل الصدق \".\nوأقره الحافظ في \"اللسان\".\nواعلم أن من الدواعي على إخراج هذا الحديث وبيان حاله؛ أن العلامة\nالآلوسي ذكره في \"تفسيره\" (١٠/٧٦) مع حديث آخر بنحوه؛ سبق الكلام عليه","vol":"13","page":217},{"text":"برقم (٦٠٦١)، نقلهما من \"الدر المنثور\" للسيوطي (٣/٢٢٧) ساكتًا عليه! بل إنه\nبنى عليه حكمًا أو كاد، فإنه عقب عليه بقوله:\n\"قيل: وعلى ذلك؛ فلا يحل الشرب من أوانيهم، ولا مؤاكلتهم، ولا لبس\nثيابهم، لكن صح عن النبي ﷺ والسلف خلافه، واحتمال كونه قبل نزول\nالآية (١) فهو منسوخ بعيد، والاحتياط لا يخفى\"!\nولقد كان اللائق بهذا المحقق أن لا يعتمد في هذا الحديث على كتاب \"الدر\"\nللسيوطي؛ لأنه فيه جماع حطاب! كما هو معلوم، وإنما على كتابه الآخر \"اللآلي\"؛\nفإنه يتكلم فيه على الأحاديث ويبين عللها، وإن كان كثير التساهل والمعارضة\nلابن الجوزي، وموافقًا له في أكثر الأحيان، كما هو الشأن في هذا الحديث،\nوالحديث الآخر الذي في معناه، فالاعتماد عليه من العلامة الآلوسي كان به\nأولى، وبالتحقيق أولى، ولكن العجلة في التأليف والتقميش هي داء أكثر المؤلفين\nحتى من بعض المحققين، غفر الله لنا ولهم.\n<span data-type=\"title\" id=toc-6119>٦٠٩٥ </span>- (إذا رَقَدَ المرءُ قبل ان يصليَ العَتَمَةَ؛ وقفَ عليه ملكانِ\nيوقِظانِه يقولانِ: الصلاةُ ثم يُوَلَّيانِ عنه؛ ويقولان: رَقَدَ الخاسرُ\nوأبى) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٧/٢٦٠٦)، والخطيب في \"التاريخ \"\n(١٤/٢٦٦)، ومن طريقه ابن الجوزي في \"الموضوعات \" (٢/١٠٠) من طريق يعقوب\nابن الوليد المدني عن ابن أبي ذئب عن سعيد بن سمعان مولى الوضين عن أبي\nهريرة مرفوعًا ... به. وقال ابن عدي في ترجمة يعقوب هذا، وقد ساق له أحاديث:\n_________\n(١) يعني قوله تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا﴾ .","vol":"13","page":218},{"text":"\"وهذه الأحاديث لا يرويها عن ابن أبي ذئب غير يعقوب، وعامة ما يرويه\nليس بمحفوظ، وهو بيِّن الأمر في الضعفاء\". وقال ابن الجوزي:\n\"هذا موضوع؛ والمتهم به يعقوب، قال أحمد: كان من الكذابين الكبار يضع\nالحديث. وقال يحيى: كذاب \".\nقلت: وأقره السيوطي في \" اللآلي \" (٢/٢٢/١٤١٣ - بترقيمي) وغيره.\nوتقدم له حديث آخر برقم (٥٥٣٣) .\n<span data-type=\"title\" id=toc-6120>٦٠٩٦ </span>- (إن هذه القلوبَ تَصْدَأ كما يصدأُ الحديدُ إذا أصابَه الماءُ.\nقيل: وما جِلاؤها؟ قال: كثرةَ ذِكرِ الموتِ، وتلاوة القرآنِ) .\nمنكر.\nأخرجه ابن عدي في \"الكامل \" (١/٢٥٨) ومن طريقه ابن الجوزي في\n\"العلل \" (٢/٣٤٧) عن إبراهيم بن عبد السلام: ثنا عبد العزيز بن أبي روّاد عن\nنافع عَنْ ابْنِ عُمَرَ ... مرفوعًا، وقالا:\n\" رواه غير إبراهيم بن عبد السلام هذا عن عبد العزيز، وهو معروف بعبد الرحيم\nابن هارون الغَسَّاني عن عبد العزيز، وهو مشهور به. وإبراهيم مجهول \" ولجهله\nسرقه منه \". وقال ابن عدي في إبراهيم هذا:\n\"حدث بالمناكير، وعندي أنه يسرق الحديث، وهو في جملة الضعفاء\".\nقلت: وحديث عبد الرحيم الغساني وصله أبو نعيم في \"الحلية\" (٨/١٩٧)،\nوالبيهقي في \"شعب الإيمان \" (٢/٣٥٢/٢٠١٤ - لبنان) - واللفظ له -، والخطيب في\n\"التاريخ، (١١/٨٥)، والشهاب في \"مسنده \" (٢/١٩٩/ ١١٧٩)، وقال أبو نعيم:\n\"غريب من حديث نافع وعبد العزيز، تفرد به عبد الرحيم \".","vol":"13","page":219},{"text":"كذا قال، وكأنه لم يعتد برواية إبراهيم بن عبد السلام المتقدمة؛ لأ نها مسروقة.\nلكن قد تابعه غيره؛ لكنه متهم - كما يأتي -. وقال الخطيب عقب الحديث:\n\"أخبرنا البرقاني قال: سمعت أبا الحسن الدارقطني يقول: عبد الرحيم بن\nهارون الغساني متروك؛ يكذب \".\nوأقره الذهبي في \"الميزان \"، وساق له هذا الحديث في جملة ما استنكر\nعليه، وقال عقبه:\n\"رواه حفص بن غياث عن عبد العزيز قال: قال رسول الله ﷺ: ... فذكره؛\nمنقطعأ\".\nقلت: يشير إلى أن هذا هو المحفوظ عن عبد العزيز؛ لأن حفص بن غياث\nثقة، ومن وصله ضعيف أو متهم.\nومنهم عبد الله بن عبد العزيز بن أبر زوّاد عن أبيه عن نافع عَنْ ابْنِ عُمَرَ ...\nأخرجه البيهقي والشهاب (١١٧٨) .\nوعبد الله هذا: قال أبو حاتم وغيره:\n\"أحاديثه منكرة\". وقال ابن الجنيد:\n\" لا يساوي شيئًا، يحدث بأحاديث كذب \". وقال ابن عدي (٤/١٥١٧):\n\"يحدث عن أبيه عن نافع عَنْ ابْنِ عُمَرَ بأحاديث لا يتابعه أحد عليه \".\nوبالجملة؛ فالحديث منكر من جميع طرقه، وقد استنكره من تقدم ذكرهم.\n<span data-type=\"title\" id=toc-6121>٦٠٩٧ </span>- (يا خَدِيجةُ! هذا صاحبي الذي يأتيني قد جاء) .\nصعيف.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/٩٩/١/٦٥٨١): حدثنا","vol":"13","page":220},{"text":"محمد بن عبد الله بن عرس المصري: ثنا يحيى بن سليمان بن نَضْلةَ المديني: ثنا\nالحارث بن محمد الفهري: ثنا إسماعيل بن أبي حكيم: حدثني عمر بن\nعبد العزيز: حدثني أبو بكر بن عبد الرحمن بن الحارث بن هشام؛ حدثتني أم\nسلمة عن خديجة قالت:\nقلت: يا رسول الله! يا ابن عمي! هل تستطيع إذا جاءك الذي يأتيك أن\nتخبرني به؟ فقال لي رسول اللَّهِ ﷺ: \"نعم يا خديجة\". قالت خديجة: فجاء\nجبريل ذات يوم وأنا عنده، فقال رسول الله ﷺ: ... فذكره. فقلت له: قم\nفاجلس على فخذي الأيمن، فقام فجلس على فخذي الأيمن، فقلت له: هل تراه؟\nقال: \"نعم \"، فقلت له: تحول؛ فاجلس على فخذي الأيسر، فجلس، فقلت له:\nهل تراه؟ قال: \"نعم \"، فقلت له: تحول؛ فاجلس في حجري، فجلس، فقلت له:\nهل تراه؟ قال: \"نعم\". قالت خديجة: فتحسرت وطرحت خماري وقلت له: هل\nتراه؟ قال: \"لا\". فقلت له: هذا والله ملك كريم، لا والله ما هذا شيطان.\nقالت خديجة: فقلت لورقة بن نوفل بن أسد بن عبد العزى (*) بن قصي:\nذلك مما أخبرني به محمد رسول الله فقال ورقة: حقًّا يا خديجة حديثك.\nقلت: قال الهيثمي فى \"المجمع، (٨/٢٥٦):\n\"رواه الطبراني في \"الأوسط\"، وإسناده حسن\".\nوأقول: هو كذلك؛ لولا ما يأتي:\nأولًا: يحيى بن سليمان بن نضلة المديني فيه كلام من جهة حفظه، قال ابن\nعدي (٧/٢٧١٠):\n_________\n(*) في أصل الشيخ ﵀: (عبد العزيز) . (الناشر) .","vol":"13","page":221},{"text":"\"قال ابن خراش: لا يسوى فلسًا. (قال ابن عدي): يروي عن مالك وأهل\nالمدينة أحاديث [عامتها] مستقيمة\".\nوقال ابن أبي حاتم (٤/٢/١٥٤) عن أبيه:\n\"شيخ، حدث أيامًا ثم توفي\".\nويعني أنه في المرتبة الثالثة عنده؛ أي: يكتب حديثه وينظر فيه؛ أي: أنه\nيستشهد به؛ لأنه قبل المرتبة الرابعة وهي من قيل فيه: متروك الحديث، أو\nكذاب، ونحو ذلك.\nولما ذكره ابن حبان في \"الثقات \" (٩/٢٦٩) قال:\n\"يخطئ ويهم \".\nقلت: فمثله لا يحتج بحديثه؛ إذا لم يتابع كما يفيده قول الطبراني عقبه:\n\"تفرد به يحيى بن سليمان \".\nفكيف به وقد خولف، وهو قولي:\nثانيًا: فقال ابن إسحاق في \"السيرة\" (١/٢٥٧) ومن طريقه الطبري في\n\"التاريخ \" (١/٢٠٨)، وكذا البيهقي في \"الدلائل \" (٢/١٥١ - ١٥٢): وحدثني\nإسماعيل بن أبي حكيم مولى آل الزبير: أنه حدثه عن خديجة ﵂ ...\nالحديث نحوه. قال ابن إسحاق: وقد حدثت عبد الله بن حسن هذا الحديث؛\nفقال: قد سمعت أمي فاطمة بنت حسين تحدث بهذا الحديث عن خديجة،\nإلا أني سمعتها تقول:\nأدخلتْ رسول الله ﷺ بينها وبين درعها؛ فذهب عند ذلك جبريل، فقالت\nلرسول الله ﷺ: إن هذا لملك وما هو بشيطان.","vol":"13","page":222},{"text":"قلت: وهذا أصح من الأول، رجاله ثقات، ولكنه منقطع من الوجهين؛ فإن\nإسماعيل بن أبي حكيم؛ ثقة من السادسة عند الحافظ؛ فهو تابع تابعي، وفاطمة\nبنت حسين؛ فهي تابعية لم تدرك خديجة ﵂، وقد أشار شيخ الإسلام\nابن تيمية إلى ضعف الحديث في رسالته \"لباس المرأة في الصلاة\" (ص ٣٢ -\nالطبعة الخامسة) و(ص ... الطبعة الجديدة) .\n<span data-type=\"title\" id=toc-6122>٦٠٩٨ </span>- (جَنَّبوا صُنَّاعَكم عن مساجِدِكُم) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٦/٢٦٣ - الطبعة الثالثة)\nوالديلمي في \"مسنده \" (٢/٣٨/٢) من طريق محمد بن مجيب: ثنا جعفر بن\nمحمد عن أبيه عن جده علي بن أبي طالب قال:\nصليت العصر مع عثمان بن عفان أمير المؤمنين، فرأى خياطًا في ناحية المسجد؛\nفأمر بإخراجه، فقيل له: يا أمير المؤمنين! إنه يكنس المسجد، ويغلق الأبواب،\nويرشه أحيانًا، قال عثمان: إني سمعت رسول ﷺ عن يقول: ... فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن مجيب هذا، وهو ثقفي كوفي، وفي\nترجمته أورده ابن عدي، وروى عن ابن معين أنه قال فيه:\n\"كذاب \". وقال في موضع آخر:\n\"كان كذابًا عدوَّ الله \".\nوقال ابن عدي عقب الحديث:\n\"ليس له كثير حديث، ويحدث عن جعفر بن محمد بأشياء غير محفوظة؛\nوهذا الحديث منها\".","vol":"13","page":223},{"text":"قلت: وقد شذ هذا الكذاب عن كل الضعفاء الذين رووا هذا المتن بلفظ:\n\"صبيانكم \"، كما تراه مخرجًا في \"المقاصد الحسنة \" للحافظ السخاوي، وبعضها\nمرسل صحيح كما في \"الإرواء\" (٢٣٢٧) وغيره، فرواه بلفظ مغاير للفظهم، وقد\nأورده القرطبي في \"جامعه \" (١٢/ ٢٧٠) من طريق ابن عدي وكذا المزي في\n\"تهذيب الكمال \"، ومن قبلهما ابن الجوزي في \"العلل المتناهية\" (١/٤٠٤) من\nطريق ابن مجيب معلقًا، وكذا الذهبي في ترجمته من \"الميزان\" باللفظ الشاذ!\nوتحرف هذا على الحافظ ابن حجر في ترجمة المذكور أو على القائمين على طبعه\nوتصحيح تجاربه إلى اللفظ المشهور: \"صبيانكم\". وكذلك وقع في \"التلخيص\nالحبير\" (٣/٦٧)، معزوًا لابن عدي في الكتابين! وهذا من غرائب التحريفات!\nوأغرب منه أن قول علي: \"صليت العصر\" تحرف في \"العلل \" إلى \"دخلت\nإلى مصر\"!! وهما ما دخلا مصر، ولا عرفاها إلا سماعًا!\n<span data-type=\"title\" id=toc-6123>٦٠٩٩ </span>- (الحلِْمُ زَيْنٌ للعالِمِ، سَتْرٌ للجاهِلِ) .\nمنكر.\nأخرجه ابن عدي في \"الكامل \" (٢/ ٥١ - الطبعة الثالثة) من طريق\nمهران الرازي عن بحر السقاء قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف ومعضل، أورده ابن عدي في ترجمة السقاء هذا،\nوأطال فيها جدًّا، وروى تضعيفه عن جمع من الأئمة، وساق له أحاديث كثيرة\nبعضها مناكير، وختم ترجمته بقوله:\n\"ولبحر السقاء غير ما ذكرت من الحديث، وكل رواياته مضطربة، ويخالف\nالناس في أسانيدها ومتونها، والضعف على حديثه بيِّن\".\nومهران الرازي - الراوي عنه هو: ابن أبي عمر العطار -: قال الحافظ:","vol":"13","page":224},{"text":"\"صدوق له أوهام، سيئ الحفظ \".\n(تنبيه): هذا الحديث من رواية بحر السقاء معضلًا كما ترى، وقد جاء في\n\"معجم الكامل \" - الذي وضعه ناشر \"الكامل\" فهرسًا لأحاديث الكتاب، جاء فيه -\n(ص ١٥٣) معزوًا لى (جابر ٢/٥١) ! وهو خطأ محض؛ فليس هو في \"الكامل \" عن\nجابر، وإنما عن بحر - كما سبق -. وهذا الفهرس من أسوأ الفهارس - إن لم أقل هو\nأسوؤها إطلاقًا - فيما وقفت عليه من الفهارس التي تطبع الآن للربح المادي، وليس\nللفائدة العلمية.\n<span data-type=\"title\" id=toc-6124>٦١٠٠ </span>- (احفظوني في أهلِ ذِمَّتي) .\nمنكر.\nأخرجه ابن عدي في \"الكامل \" (٣/٢٢٦) من طريق يعقوب بن\nكاسب: ثنا الزبير بن حبيب: ثنا عاصم بن عبيد الله عن نافع عَنْ ابْنِ عُمَرَ قال:\nكان من آخر كلام النبي ﷺ ... فذكره.\nأورده في ترجمة الزبير بن حبيب - هكذا بإهمال الحاء وقع في المطبوعتين من\n\"الكامل\" وفي غيره أيضًا ... والصواب: بالخاء المعجمة؛ كما في \"إكمال ابن\nماكولا\" -، ثم أشار ابن عدي إلى تضعيف الحديث ونكارته بقوله عقبه:\n\"وهذا وإن كان عاصم بن عبيد الله ضعيفًا؛ فإن الراوي عنه: الزبير بن\nحبيب ... ولا أدري من أيهما البلاء فيه \".\nثم ذكر له حديثين آخرين، أحدهما من روايته عن نافع عَنْ ابْنِ عُمَرَ، وقال:\n\"وهذا مشهور عن نافع\".\nوالآخر من روايته عن العلاء عن أبيه عن أبي هريرة. وذكر أنه خطأ، وأن\nالصواب: عن أبي سعيد. ثم قال:","vol":"13","page":225},{"text":"\"ولم أجد للزبير غير هذا الذي أخطأ، وحديثِ عاصم بن عبيد الله، ولا أنكر\nمنهما\".\nوأقول: الأولى عندي تعصيب البلاء في هذا الحديث بعاصم؛ لأنه قد توفر\nلدي أن الزبير هذا روى عنه أربعة من الثقات، وذكره ابن حبان في \"الثقات\"\n(٦/ ٣٣١)، ومِلْتُ في \"التيسير\" إلى أنه حسن الحديث إذا لم يخطئ أو يخالف.\nوالله أعلم.\nوالحديث مما فات السيوطي إيراده في \"جامعه الكبير\".\nولعل أصل الحديث موقوف، وَهِمَ عالم فرفعه؛ فإنه محفوظ من وصية عمر\n﵁ في قتله؛ فقد قالوا له: أوصنا يا أمير المؤمنين!؟ قال:\nأوصيكم بذمة الله؛ فإنه ذمة نبيكم، ورزق عيالكم.\nأخرجه البخاري (٦/٢٦٧/٣١٦٢) .\nثم رأيت الحديث في \"المعجم الأوسط \" للطبراني (٤/١٥٧/٣٨٦٠) من الوجه\nالمذكور لكن بلفظ:\n\" أهل بيتي\"! وقال:\n\"لم يروه عن عاصم بن عبيد الله إلا الزبير بن حبيب، تفرد به يعقوب بن\nحميدة.\nوبه أورده الهيثمي في \"المجمع \" وقال (٩/١٦٣):\n\"رواه الطبراني في \"الأوسط \"، وفيه عاصم بن عبيد الله وهو ضعيف \".\nقلت: وأحد اللفظين إما محرف من بعض الرواة أو النساخ، أو هو اضطراب\nمن عاصم. والمعصوم من عصمه الله تعالى.","vol":"13","page":226},{"text":"<span data-type=\"title\" id=toc-6125>٦١٠١ </span>- (دَعُوها فإنها جَبَّارة. يعني: امرأةً لم تأخُذْ حافةَ الطريقِ) .\nضعيف.\nأخرجه أبو يعلى في \"مسنده، (٦/٣٤/٣٢٧٦): حدثنا يحيى بن\nعبد الحميد الحِمَّاني: حدثنا جعفر بن سليمان عن ثابت عن أنس قال:\nمَرَّ رسول الله ﷺ في طريق؛ ومرت امرأة سوداء، فقال لها رجل: الطريق،\nفقالت: الطريق ثَمَّ! فقال النبي ﷺ: ... فذكره.\nومن طريق أبي يعلى أخرجه ابن عدي في \"الكامل، (٢/١٤٨)، وأخرجه هو\nوالطبراني في \"الأوسط\" (٢/٢١٥/ ٨٣٢٥)، وأبو نعيم في \"الحلية\" (٦/٢٩١) من\nطرق أخرى عن الحماني ... به. وقال الطبراني:\n\"لم يروه عن ثابت إلا جعفر\".\nقلت: هو ثقة من رجال مسلم، وفي ترجمته أورد الحديث ابن عدي، وساق\nله أحاديث كثيرة، الكثير منها صحيح، وبعضها في \"صحيح مسلم \"، وختم\nترجمته بقوله:\n\"وله حديث صالح، وروايات كثيرة، وهو حسن الحديث، وهو معروف\nبالتشيع \".\nقلت: فكان الأولى أن يذكر الحديث في ترجمة الحماني؛ فإنه متكلم فيه،\nحتى اتهمه بعضهم بالكذب وسرقة الحديث، وقال الحافظ في \"التقريب \":\n\"حافظ، إلا أنهم اتهموه بسرقة الحديث\".\nوقد أحسن الهيثمي حين أعل الحديث به؛ فقال في \"المجمع، (١/٩٩):\n\"رواه الطبراني في \"الأوسط\" وأبو يعلى، وفيه يحيى الحماني؛ ضعفه أحمد","vol":"13","page":227},{"text":"ورماه بالكذب، ورواه البزار، وضعفه براوٍ آخر\".\nقلت: ولم أره في \"زوائد البزار، للهيثمي، ولا في \"زوائد العسقلاني \"، وما\nطبع من الأصل: \"مسند البزار\" ثلاث مجلدات ليس فيها \"مسند أنس بن مالك \"\n﵁. ثم رأيته في \"كشف الأستار\" (٣٥٧٨) .\nوقد ذكره الهيثمي أيضًا من طريق أخرى فقال:\nلاوعن أبي موسى أن نبي اللَّهِ ﷺ كان آخذًا بيد أبي موسى في بعض سِكَكِ\nالمدينة، فأتى على سائلةٍ في ظهر الطريق؛ تسفي الرياح في وجهها، فقال لها أبو\nموسى: تنحي عن سَنَن رسول الله ﷺ، فقالت له: هذا الطريق له معرضًا،\nفليأخذ حيث شاء! فشق ذلك على أبي موسى حتى كبا (١) لذلك، وعرف رسول\nالله ﷺ ذلك في وجهه؛ فقال:\n\"يا أبا موسى! اشتد عليك ما قالت هذه السائلة؛ \"، قلت: نعم بأبي أنت\nوأمي يا رسول الله! لقد شق علي حين استخفت بما قلت لها من أمر رسول الله\nﷺ؛ فقال:\n\"لا تكلمها؛ فإنها جبارة\". فقلت: بأبي وأمي ما هذه فتكون جبارة؟ فقال:\n\"إن لا يكن ذلك في قدرتها؛ فإنه في قلبها\".\nرواه الطبراني في \"الكبير\" وفيه بلال بن أبي بردة\".\nقلت: كذا الأصل؛ لم يتكلم عليه بشيء خلافًا لعادته! فلا أدري أسقط من\nقلمه أم ناسِخِه؟ والرجل له ترجمة واسعة في \"تهذيب الكمال\" للمزي، ولم يذكر\nفيه جرحًا ولا تعديلًا، وكان قاضيًا على البصرة وأميرًا، وله حكايات غير مرضية،\n_________\n(١) أي: ربا وانتفخ من الغيظ. \"نهاية\". ووقع في ابن عساكر \"بكا\"، وهو خطأ من الناسخ.","vol":"13","page":228},{"text":"وقد روى عنه جماعة، وذكره ابن حبان في \"الثقات \" (٦/ ٩١)، وقال الحافظ في\n\"التقريب\":\n\" مُقِلٌّ \".\nثم وقفت على إسناد الطبراني إليه، فبدا لي أن علة الحديث ممن دونه؛ فقد\nأخرجه في ترجمته ابن عساكر في \"تاريخ دمشق \" (٣/٤٨٩) من طريق الطبراني\nوغيره بسند مظلم عن الفضل بن عبد الرحمن بن عباس عنه عن أبيه عن جده\nأبي موسى.\nوالفضل هذا ذكره المزي في الرواة عن بلال بن أبي بردة، ولم أجد له ترجمة،\nودونه من لم أعرفه.\n(تنبيه): حديث الترجمة ذكره القرطبي في تفسيره \"الجامع \" (٨/ ١٧٠)\nساكتًا عنه كعادته! مستدلًا به على أن النبي ﷺ كره السؤال ونهى عنه، وليس\nيظهر أن للحديث صلة بما ذكر؛ بل هو بمعنى الحديث الآخر: \"ليس للنساء وسط\nالطريق\". وهذا مخرج في \"الصحيحة \" برقم (٨٥٦) .\n<span data-type=\"title\" id=toc-6126>٦١٠٢ </span>- (إن إبليس ييعث جنوده كل صباح ومساء؛ فيقول: من\nأضل رجلًا أكرمته، ومن فعل كذا فله كذا، فيأتي أحدهم فيقول:\nلم أزل به حتى طلق امرأته، قال: يتزوج أخرى، فيقول: لم أزل به\nحتى زنى، فيجيزه ويكرمه، ويقول: لمثل هذا فاعملوا، ويأتي آخر\nفيقول: لم أزل بفلان حتى قتل، فيصيح صيحة يجتمع إليه الجن\nفيقولون له: ياسيدنا ما الذي فرحك فيقول: أخبرني (١) فلان أنه\n_________\n(١) الأصل: (أحد بني)؛ والتصحيح من \"الجامع الكبير\"، وقد عزاه لـ \"الحلية\".","vol":"13","page":229},{"text":"لم يزل برجل من بني آدم يفتنه ويصده حتى قتل رجلًا فدخل النار؛\nفيجيزه ويكرمه كرامة لم يكرم بها أحدًا من جنوده ثم يدعو بالتاج؛\nفيضعه على رأسه، ويستعمله عليهم) .\nمنكر جدًا بهذا التمام.\nأخرجه أبو نعيم في \"الحلية\" (٨/٢٨ - ١٢٩) من\nطريق أسماعيل بن يريد: ثنا إبراهيم بن الأشعث: ثنا فضيل بن عياض عن\nعطاء بن السائب عن أبي عبد الرحمن السلمي عن أبي موسى الأشعري يرفعه\nإلى النبي ﷺ.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن يزيد لم أعرفه، ويحتمل أنه الذي\nفي \"الجرح والتعديل\" (١/١/ ٢٠٥):\n\" إسماعيل بن يزيد، خال أبي، وعم أبي زرعة، روى عن السندي بن عبدويه،\nوإسحاق بن سليمان، وعبد الصمد العطار، وعبد الله بن هاشم. روى عنه أبي.\nسئل أبي عنه؟ فقال: صدوق \".\nوإبراهيم بن الأشعث، وهو: البخاري خادم الفضيل بن عياض، وثقه\nبعضهم، لكن قال ابن أبي حاتم (١/١/٨٨):\n\"سألت أبي عنه، وذكرت له حديثًا رواه عن معن، عن ابن أخي الزهري عن\nالزهري؟ فقال: هذا حديث باطل موضوع، كنا نظن بـ (إبراهيم بن الأشعث)\nالخير؛ فقد جاء بمثل هذا! \".\nوذكره إبن حبان في \"الثقات\"! مع أنه قال فيه (٨/٦٦):\n\"يغرب، ويتفرد، ويخطئ ويخالف\"!\nفهل من كان هذه صفته يكون ثقة؟!","vol":"13","page":230},{"text":"وقد يقول في بعض رجاله (٦/٩٨):\n\"دلس عن أنس، يخطئ كثيرًا \"؟!\nوعطاء بن السائب كان قد اختلط، وفضيل بن عياض لم يذكر فيمن سمع\nمنه قبل الاختلاط. لكن قد رواه عنه سفيان عن عطاء به مختصرًا.\nأخرجه ابن حبان في \"صحيحه \" (٤٤/٦٣)، ولذلك أخرجته في \"الصحيحة \"\n(١٢٨٠)، وصححه الحاكم (٤/ ٣٥٠) ووافقه الذهبي، وهو كما قالا.\nولهذا المختصر شاهد أخصر منه من حديث جابر عند مسلم وغيره من رواية\nالأعمش عن أبي سفيان عنه، وكنت خرجته في \"الصحيحة\" أيضًا برقم (٣٢٦١) .\nثم بدا لي فيه إشكال سببه - والله أعلم - الاختصار الذي وقع فيه من بعض\nالرواة، أو من عنعنة الأعمش، فإن فيه:\n\"ثم يجيء أحدهم فيقول: ما تركته حتى فَرَّقت بينه وبين امرأته؛ فيدنيه منه\nويقول: نِعمَ أنت! قال الأعمش: أراه قال: فيلتزمه \".\nفظننت أنه سقط منه قول إبليس في الذي فرق: \"أوشك أن يتزوج \"، كما\nسقط منه قصة الذي لم يزل به حتى قتل، وهو الذي قال له إبليس: نعم؛ أنت.\nوهذا ثابت فِي حَدِيثِ سفيان الصحيح. والله ﷾ أعلم.\nثم رأيت الفضيل بن عياض قد تابعه إبراهيم بن طهمان عن عطاء بن\nالسائب بلفظ أَخْصَرَ من لفظه وزاد عليه؛ وهو:\n\"إن إبليس بعث جنوده إلى المسلمين، فقال: أيكم أَضَلَّ رجلًا، أُلْبِسُهُ التَّاجَ؟\nفإذا رجعوا، قال لبعضهم: ما صنعت؟ قال: ألقيت بينه وبين أخيه عداوة! قال:\nما صنعت شيئًا؛ سوف يصالحه. ثم يقول للآخر: فأنت ما صنعت؟ قال: ما زلت","vol":"13","page":231},{"text":"به حتى طلق امرأته! قال: ما صنعت شيئًا؛ عسى يتزوج أخرى. فقال للآخر: ما\nصنعت؟ قال: لم أزل به حتى شرب الخمر! قال: أنت أنت!\nثم يقول للآخر: فأنت ما صنعت؟ قال: ما زلت به حتى زنى! قال: أنت\nأنت!\nثم يقول للآخر: فأنت ما صنعت؟ قال: ما زلت به حتى قتل! فيقول: أنت\nأنت! \".\nأخرجه الأصبهاني في \"الترغيب \" (رقم ١٢١٣ و١٤٦٨) .\nوإبراهيم بن طهمان ثقة، ولكنه لم يذكر أيضًا في الرواة عن عطاء قبل\nاختلاطه؛ فهو العلة، واضطرابه في ضبطه زيادة ونقصًا، واختلافًا في بعض\nالجمل من الأدلة على اختلاطه؛ فلا يعتمد منه إلا رواية سفيان عنه كما تقدم.\nوالله أعلم.\n<span data-type=\"title\" id=toc-6127>٦١٠٣ </span>- (نَّ الرَّجُل مِنْ أَهْل الْجَنَّة لَيُزَوَّج خَمْسمِائَةِ حَوْرَاء، وأَرْبَعَة\nآلَاف بِكْر، وَثَمَانِيَة آلَاف ثَيِّب، يعُانِقَ كلَّ واحدةٍ مِنْهُنَّ مِقْدارَ عُمُرِهِ\nفي الدنيا) .\nمنكر.\nأخرجه البيهقي في \"البعث \" (ق ٧١/ ١) من طريق عبد الوهاب الخفاف:\nثظ موسى الأسفاري (!) عن رجل متن بَليّ عن عبد الرحمن بن سابط عن عبد الله\nابن أبي أوفى مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل البلوي، وبه أعله الحافظ في \"الفتح \"\n(٦/٣٢٥)، ولا أستبعد أنه عبد الله بن الحكم البلوي؛ فإنه من هذه الطبقة، وهو\nمترجم في \"اللسان\" بما خلاصته أنه لا يعرف، وقال الحافظ الجورقاني في كتابه","vol":"13","page":232},{"text":"\"الأ باطيل والمناكير\" (١/٣٨٦):\n\"وعبد الله بن الحكم لا يعرف بعدالة ولا جرح \".\nووقع في \"سنن ابن ماجه \" (٥٥٨) في أثر عمر في مسح المسافر على الخفين:\n(الحكم بن عبد الله البلوي) على القلب. وقال الحافظ في \"التهذيب \" و\"التقريب \":\n\"والصواب عبد الله بن الحكم\". زاد في \"التقريب \":\n\"كما سيأتي \".\nقلت: نسي؛ فلم يذكره في \"تقريبه \" ولا في \"تهذيبه \" وإنما ذكره في \"لسانه \"\nكما تقدم، ومع أنه لم يذكر عنه راويًا غير يزيد بن أبي حبيب، فقد ذكر؛ تبعًا\nلابن أبي حاتم عن ابن معين أنه قال: ثقة! وقد أشار الذهبي في \"الكاشف \" إلى\nعدم اطمئنانه لهذا التوثيق بقوله:\n\" وُثِّق \" كما هي عادته فيما تفرد بتوثيقه ابن حبان، وأكد ما ذكرته بقوله فيه\nفي \"المغني \":\n\"لا يعرف \".\nوموسى الأسفاري! كذا وقع في مصورة \"البعث\" والمطبوعة أيضًا (٢٢٤/٣٧٣)،\nوأظنه محرفًا من \"الأسواري\"؛ فإنه من هذه الطبقة، ذكره ابن عدي في \"الكامل \"\nوقال (٦/ ٣٤٦):\n\"شبه مجهول، قال البخاري: فيه نظر\".\nوقد رواه الوليد بن أبي ثور قال: حدثني سعد الطائي أبو مجاهد عن\nعبد الرحمن بن سابط به نحوه، ولفظه:","vol":"13","page":233},{"text":"، يزوجُ الرجلُ من أهل الجنة ... الحديث دون قوله: \"يعانق ... \" إلخ، وزاد:\n\" فيجتمعن في كل سبعة أيام فيقلن بأصوات لم يسمع الخلائق مثلها: نحن\nالخالدات؛ فلا نييد، ونحن الناعمات؛ فلا نبؤس، ونحن الراضيات؛ فلا نسخط،\nونحن المقيمات؛ فلا\" نظعن، طوبى لمن كان لنا وكنا له\".\nروا\"هـ أبو الشيخ في \"طبقات الأصبهانيين \" (٤١٩/٥٨٨)، و\"العظمة\"\n(٣/١١٠٨/٦٠٣) . وعنه أبو نعيم في \"صفة الجنة \" (٣/٢١٢/٣٧٨ و٢٦٩/٤٣١) .\nوهذا إسناد واهٍ؛ الوليد هذا هو: ابن عبد الله بن أبي ثور الهمداني، ضعفه\nالجمهور، وقال أبو زرعة:\n\"منكر الحديث يهم كثيرًا\". وقال محمد بن عبد الله بن نمير:\n\"كذاب \".\nوعزاه العراقي في \"تخريج الإحياء\" (٤/ ٥٤١) لأبي الشيخ في \"كتاب\nالعظمة\" و\"طبقات المحدثين \"، وقال:\n\"إسناده ضعيف \".\nواعلم أن الأحاديث التي وردت في تحديد عدد ما للرجل من النساء في الجنة\nمختلفة جدًّا، والثابت منها حديث أبي هريرة في \"الصحيحين\" بلفظ:\n\"أول زمرة تدخل الجنة ... \" ... وفيه: \"لكل واحد منهم زوجتان \"، وهو مخرج\nفي \"الصحيحة\" (٢٨٦٨) .\nوحديث المقدام: \"للشهيد عند الله سبع خصال ... \" فذكرها، وفيه \"ويزوج\nاثنتين وسبعين زوجة من الحور العين\"، وهو مخرج في \"أحكام الجنائز\" (ص ٣٥ -\n٣٦)، وهو كما. ترى خاص بالشهيد، وبقية الأحاديث لا تخلو من ضعف، وبخاصة","vol":"13","page":234},{"text":"حديث الترجمة، وقد أفاد الحافظ أن العدد الذي فيه هو أكئر ما وقف عليه.\nومن أوهامه ﵀ أنه شرح قوله ﷺ: \"لكل وأحد منهم زوجتان \" بقوله:\n\" \"أَيْ مِنْ نِسَاء الدُّنْيَا، فَقَدْ رَوَى أَحْمَد مِنْ وَجْه آخَر عَنْ أَبِي هُرَيْرَة مَرْفُوعًا فِي\nصِفَة أَدْنَى أَهْل الْجَنَّة مَنْزِلَة: \"وَإِنَّ لَهُ مِنْ الْحُور الْعِين لَاثْنَتَيْنِ وَسَبْعِينَ زَوْجَة سِوَى\nأَزْوَاجه مِنْ الدُّنْيَا \"، وَفِي سَنَده شَهْر بْن حَوْشَبٍ، وَفِيهِ مَقَال \".\nقلت: هذا الشرح خطأ من وجهين:\nالأول: أنه قائم على حديث لا يصح؛ لأنه من رواية شهر، وهو كثير الأوهام\n- كما قال الحافظ نفسه في \"التقريب \" -، ووهمُه في هذا الحديث ظاهر من أكثر\nمن وجه؛ حسبك الآن ما يأتي.\nوالآخر: أنه نسي أن في رواية للبخاري (٣٢٥٤) من طريق أخرى عن أبي\nهريرة بلفظ: \" لكل امرئ منهم زوجتان من الحور العين\".\nفهذه رواية مفسرة للرواية الأولى \"؛ فلا يجوز الإعراض عنها لحديث شهر\nالضعيف، وبخاصة أن لرواية البخاري شاهدًا من طريق آخر عن أبي هريرة بلفظ:\n\"وأزواجهم الحور العين \". رواه البخاري (٣٣٢٧) ومسلم (٨/١٤٦)، وبيانًا\nلهذه الحقيقة كنت ضممت هذه الزيادة!: \"من الحور العين\" إلى روإية الشيخين\nالأولى في كتابي الفذ في أسلوبه -؛ \"مختصر البخاري \"، رقم (١٣٩٧) فصارت فيه\nهكذا: \" لكل واحد منهم زوجتان [من الحور العين] \"، فالاعتماد على هذه الرواية\nالصحيحة في تفسير \"الزوجتين\" هو الواجب، وقد استفادت هذه الفائدة من كتاب\n\"حادي الأرواح \" لابن القيم رحمه الله تعالى، ويأتي كلامه بإذنه تعالى تحت\nالحديث (٦١٠٥) .","vol":"13","page":235},{"text":"<span data-type=\"title\" id=toc-6128>٦١٠٤ </span>- (لا تَزَالُ بِدِمَشْقَ عصابةٌ يُقاتِلون على الحقِّ حتى يأتيَ أمرُ\nاللهِ وهم ظاهِرون) .\nمنكر.\nأخرجه البخاري في \"التاريخ \" (٢/١/٣٥)، والطبراني في \"مسند\nالشاميين\" (٤٩٥)، وابن عساكر في \"تاريخ دمشق\" (١/٢٤٢ - دمشق) من طريق عمرو\nابن شراحيل العنسي: [سمعت] حيان بن وبرة المُرِّي عن أبي هريرة مرفوعًا ... به.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير حيان هذا، وفي ترجمته ذكر\nالبخاري هذا الحديث معلقًا، لكن وقع عنده \"حسان \"، وليس خطأ من الناسخ أو\nالطابع، فإنه في (باب حسان)، ولم يذكر فيه جرحًا، وكذلك فعل ابن أبي حاتم.\nوأما ابن حبان؛ فذكره في \"الثقات \" (٤/١٧٢) على قاعدته! وقد وقع الاسم\nعندهما على الصواب، ولم يذكرا عنه راويًا غير العنسي، وقد تحرفت هذه النسبة\nعلى محقق \"الثقات\" إلى \"العَيْشي \"؛ كما حققته في \"التيسير\"، يسر الله لي إتمامه\nبمنه وكرمه (*) !\nثم إن ابن عساكر أخرج الحديث من طريق آخر عن أبي هريرة مرفوعًا بلفظ:\n\"لا تزال عصابةٌ من أمتي يقاتلون على أبواب دمشقَ وما حولَها، وعلى أبواب\nبيت المقدس وما حولها، لا يضرُّهم خذلان مَنْ خذلهم، ظاهرين على الحق إلى أن\nتقوم الساعة \".\nوفيه من لا يعرف، وهو مخرج في \"فضائل الشام \" (رقم ٢٧ و٢٩)، ثم قال\nالحافظ ابن عساكر مشيرًا إلى نكارة الحديث:\n\"وروي عن أبي هريرة من وجوه في أهل الشام على العموم من غير تخصيص\nأهل دمشق \".\n_________\n(*) وقد تم بفضل الله - فيما نعلم - ولم يطبع بعد. (الناشر) .","vol":"13","page":236},{"text":"قلت: لا يحضرني الآن شيء مما أشار إليه من العموم من حديث أبي هريرة؛\nمن وجه يصح، وقد ساق هو تلك الوجوه أو بعضها على الأقل، ولا يخلو وجه\nمنها من علة، ثم ساق له شواهد من حديث أنس وزيد بن أرقم، وعبد الله بن\nعمر، وأبي الدرداء، وعمران بن حصين، ومعاذ بن جبل، بعضها مرفوع، وبعضها\nموقوف، يدل مجموعها على أن للحديث بذكر الشام أصلًا أصيلًا، وبخاصة أن\nحديث معاذ صحيح وإن كان موقوفًا، فإنه في حكم المرفوع، وبخاصة أنه مما\nأخرجه البخاري في \"صحيحه\" رقم (٥٥ - مختصر البخاري) . ثم وجدت لحديث\nأبي هريرة في الشام طريقًا صحيحًا؛ فخرجته في \"الصحيحة\" (٣٤٢٥) .\nوأما الحديث بلفظ مطلق دون ذكر الشام؛ فهو متواتر، تجد كثيرًا من طرقها\nوألفاظها مخرجة في الكتاب الآخر: \"الصحيحة\" في مواطن عديدة، فانظر\n\"صحيح الجامع \" (٧١٦٤ - ٧١٧٣) .\n<span data-type=\"title\" id=toc-6129>٦١٠٥ </span>- (إِنَّ أَدْنَى أَهْلِ الْجَنَّةِ مَنْزِلَةً: إِنَّ لَهُ لَسَبْعَ دَرَجَاتٍ، وَهُوَ عَلَى\nالسَّادِسَةِ - وَفَوْقَهُ السَّابِعَةُ - وَإِنَّ لَهُ لَثَلَاثَ مِائَةِ خَادِمٍ، وَيُغْدَى عَلَيْهِ وَيُرَاحُ\nكُلَّ يَوْمٍ ثَلَاثُ مِائَةِ صَحْفَةٍ - وَلَا أَعْلَمُهُ إِلَّا قَالَ: مِنْ ذَهَبٍ -، فِي كُلِّ\nصَحْفَةٍ لَوْنٌ لَيْسَ فِي الْأُخْرَى، وَإِنَّهُ لَيَلَذُّ أَوَّلَهُ كَمَا يَلَذُّ آخِرَهُ، وَإِنَّهُ\nلَيَقُولُ: يَا رَبِّ! يَا رَبِّ! لَوْ أَذِنْتَ لِي لَأَطْعَمْتُ أَهْلَ الْجَنَّةِ وَسَقَيْتُهُمْ لَمْ\nيَنْقُصْ مِمَّا عِنْدِي شَيْءٌ، وَإِنَّ لَهُ مِنْ الْحُورِ الْعِينِ لَاثْنَيْنِ وَسَبْعِينَ زَوْجَةً\nسِوَى أَزْوَاجِهِ مِنْ الدُّنْيَا وَإِنَّ الْوَاحِدَةَ مِنْهُنَّ لَيَأْخُذُ مَقْعَدُهَا قَدْرَ مِيلٍ\nمِنْ الْأَرْضِ) .\nمنكر.\nأخرجه أحمد في \"المسند\" (٢/٥٣٧) من طريق سُكَين بن عبد العزيز:\nثنا الأشعث الضرير عن شهر بن حوشب عن أبي هريرة قال: ... فذكره مرفوعًا.","vol":"13","page":237},{"text":"قلت: وهذا اسناد ضعيف؛ علته شهر هذا، وهو مختلف فيه، والراجح\nعندي أنه ضعيف لكثرة أوهامه، وبهذا وصفه الحافظ في \"التقريب\" فقال:\n\"صدوق، كثير الإرسال والأوهام \". وأجمل القول فيه في \"الفتح\" فقال:\n\"فيه مقال \".\nكما تقدم قبل حديث. وإلى ذلك أشار المنذري؛ فقال في \"الترغيب \"\n(٤/٢٦٢ - ٢٦٣):\n\"رواه أحمد عن شهر عنه \".\nوكذلك فعل الهيثمي فقال في \"الجمع \" (١٠/٤٠٠):\n\"رواه أحمد، ورجاله ثقات؛ على ضعف في بعضهم \".\nقلت: وكأنه يشير إلى علة أخرى في إسناده، فإن سكين بن عبد العزيز\nمختلف فيه أيضًا كما ترى في (التهذيب \" و! الميزان \"، وقد ترجح عنده (٠) أنه\nضعيف؛ فأورده في \"المغني في الضعفاء والمتروكين \" فقال:\n\"قال النسائي: ليس بالقوي\"، ولم يزد. والله أعلم.\nثم إن في الحديث نكارة ظاهرة في غير ما موضع منه، سبق الكلام في\nأحدها، تحت الحديث المشار إليه آنفًا (٦١٠٣)، وهو أنه مخالف للحديث\nالصحيح: \"له زوجتان من الحور العين \"، ويخالفه أيضًا في قوله في آخره:\n\" ... على خلق رجل واحد على صورة أبيهم آدم ستون ذراعًا في السماء\".\nوفي حديث آخر لأبي هريرة مرفوعًا بلفظ: \"خلق الله آدم على صورته، وطوله\nستون ذراعًا ... ! الحديث وفي أخره:\n_________\n(*) يعني: الذ هبي. (الناشر) .","vol":"13","page":238},{"text":"\"فكل من يدخل الجنة على صورة آدم أوطوله ستون ذراعًا. .)، وهو مخرج\nفي \"الصحيحة، (٤٤٩) .\nمن أجل ذلك قال ابن القيم ﵀ في \"حادي الأرواح إلى بلاد الأفراح \":\nلاوالحديث منكر يخالف الأحاديث الصحيحة، فإن طول ستين ذراعًا لا\nيحتمل أن يكون مقعد صاحبه بقدر ميل من الأرض، وفي \"الصحيحينأ في أول\nزمرة تلج الجنة: \"لكل امرئ منهم زوجتان من الحور العين) فكيف يكون لأدناهم\nاثنتان وسبعون من الحور العين \". نقلته من \"التعليق الرغيب \" (٦٣/٤!) .\n<span data-type=\"title\" id=toc-6130>٦١٠٦ </span>- (مَا وُجِدَ مِنْ نَاقِصِ الدِّينِ وَالْرَأْي أَغْلَبَ لِلرِّجَالِ ذَوِي الأَمْرِ\nعَلَى أَمْرِهِمْ مِنَ النِّسَاءِ، قَالُوا: وَمَا نقْصُ دِينِهِنَّ ورأيِهِنَّ؟، قَالَ: أمَّا\nنقْصُ رأيِهِنَّ: فَجُعِلَتْ شَهَادَةُ امْرَأَتَيْنِ بِشَهَادَةِ رَجُلٍ، وأمَّا نقْصُ دِينِهِنَّ:\nفإن إحداهن تَقْعُدُ ما شاء الُله من يومٍ وليلةٍ لا تسجُدُ للهِ سجدةً) .\nمنكر بهذا اللفظ.\nأخرجه الحاكم (٢/ ١٩٠) فقال: ... وأخبرنا عبد الله بن\nمحمد بن موسى العدل - واللفظ له -: ثنا محمد بن أيوب: أنبأ يحيى بن\nالمغيرة السعدي: ثنا جرير عن منصور عن ذر عن وائل بن مُهانة السعدي عن\nعبد الله بن مسعود ﵁ قال: قال رسول الله ﷺ: ... فذكره، وقبله\nمقطع أخر بلفظ:\n\"يا معشر النساء! تصدقن ولو من حليكن؛ فإنكن أكثر أهل جهنم \". فقالت\nامرأة ليست من عِلْيَة النساء: وبم يا رسول الله! نحن أكثر أهل جهنم؛ قال: \"إنكن\nتكثرن اللعن وتكفرن العشير\". وقال الحاكم:\n\"هذا حديث صحيح الإسناد\"! ووافقه الذهبي!","vol":"13","page":239},{"text":"واغتر بذلك الشيخ التويجري في \"صارمه \" فَنَبا عن صوابه (ص ٧٥ - ٧٦)؛\nلأن وائل بن مهانة هذا: قال الذهبي نفسه في \"الميزان \":\n\"لا يعرف، له حديث واحد\". يعني: هذا. وقال الحافظ:\n\"مقبول \". يعني: عند المتابعة، وإلا؛ فلين الحديث.\nقلت: ولم يتابع - كما يأتي -، ولا ينفع فيه أن ابن حبان ذكره في \"ثقاته \"\n(٥/٤٩٥)؛ لأن ذلك من تساهله المعروف! وقد أشار إلى ذلك الذهبي بقوله في\n\" الكاشف \":\n\" وُثِّق \".\nوفي الإسناد علة أخرى؛ وهي تنحصر في: شيخ الحاكم؛ فإني لم أعرفه،\nأو: محمد بن أيوب؛ فلم أعرفه أيضًا. وبهذا الاسم والنسبة جمع فيهم الثقة\nوالضعيف، ولا أدري إذا كان هذا أحدهم.\nثم إنه قد خولف؛ فقد أخرجه النسائي في (العشرة) من \"السنن الكبرى\"\n(٥/٣٩٨/٩٢٥٧)، وأحمد (١/٤٢٣) ومن طريقه الحاكم من حديث سفيان\nالثوري عن منصور ... به؛ بالمقطع الأول فقط دون حديث الترجمة. وقول أحمد\nبمنصور الأعمش، وأعاده (١/٤٢٥) برواية أخرى عن الأعمش وحده.\nوتابعهما الحكم قال: سمعت ذرًا ... به؛ دون حديث الترجمة.\nأخرجه النسائي وأحمد (١/٤٣٣) .\nوالمقطع الأول صحيح؛ له شاهد من حديث ابن عمر عند مسلم وغيره، وهو\nمخرج في \"الإرواء\" (١/٢٠٥) تحت الحديث (١٩٠)، وتمامه حديث الترجمة لكن\nبلفظ:","vol":"13","page":240},{"text":"\"وما رأيت من ناقصات عقل ودين أغلب لذي لب منكن \". قالت: يا رسول\nالله! وما نقصان العقل والدين ... الحديث نحوه، إلا أنه قال في آخره:\n\"وتمكث الليالي ما تصلي، وتفطر في رمضان؛ فهذا نقصان الدين \".\nفهذا هو المحفوظ، فقوله فِي حَدِيثِ الترجمة: \"لا تسجد لله سجدة\" ... منكر\nمخالف للحديث الصحيح من جهتين:\nالأولى: أنه لم يذكر الصيام.\nوالأخرى: أنه ذكر السجدة مكان الصلاة؛ فقد يأخذ منه بعض لا علم\nعنده بالسنة وفقهها أن المرأة الحائض أو النفساء ليس لها أن تسجد سجدةً ما\n- كسجدة الشكر والتلاوة -، وهذا مما لا دليل عليه، وإن كان يمكن تأويل السجدة\nبالصلاة - من باب إطلاق الجزء وإرادة الكل -، لكن التأويل فرع التصحيح، وإذا\nلم يصح الحديث بهذا اللفظ؛ فلا مسوغ للتأويل. فتنبه!\nثم رأيت الحديث قد أخرجه ابن حبان (٨١٨ و١٢٩٤ - موارد) من طريق\nالحكم قال: سمعت ذرًا ... به، إلا أنه قال:\n\"لا تصلي فيه صلاة واحدة\".\nوهذا هو الصحيح الثابت في الأحاديث الصحيحة، ولكنه أوقفه على ابن مسعود\nأيضًا!\n<span data-type=\"title\" id=toc-6131>٦١٠٧ </span>- (وما يُدريكِ؟! لعله كان يَتَكَلَّمُ فيما لا يَعْنيه، ويَمْنَعُ ما لا\nيَضُرُّه) .\nضعيف.\nأخرجه أبو يعلى في (مسنده \" (٧/٨٤/٤٠١٧)، وابن أبي الدنيا في","vol":"13","page":241},{"text":"\"الصمت\" (٧٣/١٠٩) من طريق يحيى بن يعلى الأسلمي عن الأعمش عن\nأنس بن مالك ﵁ قال:\nاستشهد غلام منا يوم أحد، فوجد على بطنه صخرة مربوطة من الجوع،\nفمسحت أمه التراب عن وجهه، وقالت: هنيئًا لك يا بني! الجنة. فقال النبي\nﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، ومتن منكر؛ وفيه علتان:\nالأولى: الانقطاع بين الأعمش وأنس: فإنه لم يسمع منه، وقد وصله بعضهم\nولا يصح كما يأتي.\nوالأخرى: يحيى بن يعلى الأسلمي: وهو ضعيف، وبه أعله الهيثمي في\n\"المجمع\" (١٠/٣٠٣) . لكنه قد توبع على إسناده من حفص بن غياث عن\nالأعمش ... به؛ نحوه دون ذكر الاستشهاد.\nأخرجه \"الترمذي (٧/٧٧/٧ ٢٣١)، وأبو نعيم في \"الحلية\" (٥/٥٥ - ٥٦)\nوالبيهقي في \"شعب الإيمان \" (٧/٤٢٥ - لبنان)، وقال الترمذي:\n\"حديث غريب \". وقال البيهقي:\n\"هذا هو المحفوظ \".\nقلت: ثم رواه من طريق أبي حنيفة الواسطي عن الحسن بن جبلة عن\nسعيد بن الصلت عن الأعمشى عن أبي سفيان عن أنس ... به؛ مثل حديث\nالترجمة، وفيه ذكر الاستشهاد.\nوهذا منكر غير محفوظ - كما يشير إلى ذلك قول البيهقي المذكور آنفًا -،\nوعلته سعيد بن الصلت هذا؛ فإني لم أعرفه، ويبعد أن يكون سعيد بن الصلت","vol":"13","page":242},{"text":"المصري الذي سمع ابن عباس، وترجمه البخاري (٢/١/ ٤٨٣)، وابن أبي حاتم\n(٢/١/ ٣٤)، وذكره ابن حبان في \"ثقات التابعين\" (٤/٢٨٥)؛ فهذا متقدم على\nالأعمش فضلًا عن الراوي عنه لهذا الحديث، فالظاهر أن الخلط ممن دونه لما يأتي.\nوالحسن بن جبلة: لم أجد له ترجمة فيما عندي من كتب الرجال.\nوأبو حنيفة الواسطي هو: محمد بن ماهان فيما ذكر الدولابي! في \"الكنى\"\n(ص ١٦٠)، وساق له حديثين من رواية شيخين، مات أحدهما سنة (٢٦٦)،\nوالآخر سنة (٢٧٤)، وسماه الذهبي في \"المقتنى\" محمد بن حنيفة بن ماهان\nالواسطي، ولم أره هكذا في \"تاريخ واسط \" لبحشل، وإنما فيه محمد بن ماهان،\nوروى عنه بالواسطة في غير ما موضع، وذكر (ص ١٥٧) عن أحمد بن محمد ين\nماهان قال: توفي أبي سنة أربع ومائتين.\nقلت: وهذا مما يبعد جدًّا أن يدركه أحد الشيخين المذكور سنة وفاتهما،\nفالأقرب أنه الذي في \"تاريخ بغداد \" (٢/٢٩٦) !؛ فإنه ذكر في شيوخه الحسن بن\nجبلة الشيرازي، لكن سماه: \"محمد بن حنيفة بن محمد بن ماهان أبو حنيفة\nالقصبي الواسطي \"، ولكنه في أثناء الترجمة وقع في رواية له: وأبو حنيفة محمد\nابن حنيفة بن ماهان \" فسقط منه محمد والد حنيفة، فلا أدرفي أهو سقط من الراوي\nأو من الطابع، أو أنه زيادة منه في أول الترجمة؛ وأفاد أنه من شيوخ الدارقطني\nوأنه قال: \"ليس بالقوي \"، ثم أفاد أنه كان موجودًا سنة سبع وتسعين ومائتين.\nوللحديث طريق أخرى من حديث أبي هريرة ﵁، يرويه عصام بن\nطليق البصري عن شعيب بن العلاء عنه، قال:\nقتل رجل على عهد رسول الله ﷺ شهيدًا، قال: فبكت عليه باكية، فقالت:\nواشهيداه! قال: فقال النبي ﷺ:","vol":"13","page":243},{"text":"\"مَهْ، ما يدريك أنه شهيد، ولعله كان يتكلم بما لا يعنيه، ويبخل بما لا\nينقصه\".\nأخرجه أبو يعلى في \"مسنده \" (١١/٥٢٣/٦٦٤٦)، وابن عدي في \"الكامل \"\n(٥/٣٧٠ - ٣٧١)، ومن طريقه البيهقي في \"الشعب \" (٢/٧٤/٢ - المصورة) .\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: شعيب: هذا في عداد المجهولين، لم يذكره أحد من علماء الجرح\nوالتعديل - فيما علمت - غير ابن حبان، أورده في \"ثقات التابعين\" (٤/٣٥٧) !\nبهذه الرواية!\nوالأخرى: عصام بن طليق: متفق على تضعيفه؛ بل قال البخاري:\n\"مجهول، منكر الحديث \". وقال ابن حبان في \"الضعفاء\" (٢/١٧٤):\n\"كان ممن يأتي بالمعضلات عن أقوام ثقات؛ حتى إذا سمعها مَن الحديثُ\nصناعته؛ شهد أنها معمولة أو مقلوبة\".\nقلت: فالعجب من ابن حبان أن يورد في \"ثقاته \" شعيب بن العلاء شيخ\nطليق هذا الواهي، وليس له راوٍ آخر!\nوالحديث - قال الهيثمي (١٠/٣٠٣) -:\n\" رواه أبو يعلى، وفيه عصام بن طليق؛ وهو ضعيف\".\nوفاته هو وغيره إعلاله أيضًا بجهالة شيخه!\n(تنبيهات):\nالأول: سقط من \"المجمع \" لفظ: (شهيد)، ولعله من الناسخ أو الطابع.","vol":"13","page":244},{"text":"والثاني: سقط من \"التهذيب\" عبارة ابن حبان بتمامها إلا قوله: \"معمولة أو\nمقلوبة\" ... ووقعت ملحقة بقول البخاري المتقدم!\nوالثالث: أن المعلق على. \"ثقات ابن حبان \" لم يعرف عصام بن طليق هذا؛\nكما يشعر به قوله معلقًا عليه:\n\" وفي \"اللسان \" (٤/١٦٧): عصام بن أبي عصام \"!\nففاته أنه غير عصام بن طليق، وأن هذا مترجم في \"التهذيب \".\nهذا؛ وإنما خرجت الحديث هنا لأنني استنكرت ذكر الاستشهاد في بعض\nطرقه مع ضعفها، ولمنافاة ذلك لقوله ﷺ: \"يغفر للشهيد كل ذنب إلا الدين\".\nرواه مسلم وغيره، وهو مخرج في \"الإرواء\" (١١٩٦) وغيره، فكيف لا يغفر له ما\nذكر في الحديث مع الكلية المذكورة في الحديث الصحيح، ولم يستثن منها إلا\nالدين؟!\nوقد تاكدت من نكارة ذلك حين وجدت للحديث شاهدًا بإسناد حسن عن\nكعب بن عجرة فيه أنه كان مريضًا فقالت أمه: هنيئًا لك الجنة! فذكر ﷺ\nالحديث؛ فصح أنه قاله في المريض وليس في الشهيد. فالحمد لله على توفيقه،\nوأسأله المزيد من فضله، وقد كنت أشرت إلى حديث كعب هذا في تعليقي على\n\"رفع الأستار لإبطال أدلة القائلين بفناء النار\" (ص ٧٢)، ولكن لم أكن وقفت\nعلى إسناده، فلما علمت به؛ بادرت إلى تخريجه في \"الصحيحة\" (٣١٠٣) لجودة\nسنده، وسلامته من النكارة.\n<span data-type=\"title\" id=toc-6132>٦١٠٨ </span>- (اكتَحَلَ ﷺ وهو صائم) .\nضعيف.\nأخرجه ابن ماجه (١٦٧٨)، والطبراني في \"الصغير\" (ص ٨٠ -","vol":"13","page":245},{"text":"هندية)، وابن عدي في \"الكامل \" (٣/٤٠٦) من طريق هشام بن عبد الملك الحمصي:\nثنا بقية: ثنا الزبيدي عن هشام بن عروة عن أبيه عن عائشة قالت: ... فذكره.\nوالسياق لابن ماجه.\nقلت: وهذا إسناد رجاله ثقات إن كان الزبيدي هذا هو محمد بن الوليد؛ كما\nوقع في إسناد الطبراني مصرحًا به، وكنت تبنيت هذا في تعليقي على \"الروض\nالنضير\" (٧٥٩)، لتصريح رواية الطبراني به، ولأنه هو المراد بهذه النسبة: (الزبيدي)\nعند الإطلاق. ثم تبين لي منذ سنين أنني كنت واهمًا في ذلك فذكرت في\n\"الضعيفة\" (٣/٧٦) عن أنس أنه كان يكتحل وهو صائم. وقلت:\n\"وفي معناه أحاديث مرفوعة لا يصح منها شيء؛ كما قال الترمذي وغيره \".\nفأشكل هذا على بعض الطلبة الجزائريين - وحق له ذلك - حينما وجد هذا\nالتضعيف العام معارضًا لتصحيحي للحديث في (صحيح ابن ماجه! \" (١٣٦٠)\nمعزوًا لـ\"الروض \"، فرأيتني مضطرًا لإعادة النظر في هذا الحديث على ضوء ما جد\nمن المعلومات والمطبوعات الحديثية؛ فأقول:\nلقد تأكدت من الوهم المذكور من الوجوه التالية:\nالأول: أن رواية الطبراني المصرحة بأنه محمد بن الوليد هي من رواية الحسين\nابن تقي بن أبي تقي الحمصي حفيد هشام بن عبد الملك، ولم أجد له ترجمة،\nويظهر لي أنه من شيوخ الطبراني الذين لم يكثر من الرواية عنهم؛ فإنه لم يرو عنه\nفي \"المعجم الأوسط \" إلا حديثًا واحدًا (٣٦٤١) غير هذا، فهو - والله أعلم - غير\nمعروف العدالة؛ فمثله لا تقبل زيادته على الحافظ ابن ماجه، وقد رواه عن هشام\nابن عبد الملك مباشرة، ولا سيما وقد تابعه الحسين بن عبد الله القطان عن هشام،\nوالقطان ثقة حافظ أيضًا، وعنه رواه ابن عدي.","vol":"13","page":246},{"text":"وحينئذٍ لا يكفي للجزم بأنه محمد بن الوليد أنه المتبادَر عند إطلاق: (الزبيدي)،\nبل لا بد مع ذلك من قرينة أخرى تؤيده، وهذا غير متوفر، بل الموجود خلافه\nوهو ما يأتي:\nالثاني: أنني وقفت فيما بعد على رواية ثقتين عن بقية، صرحا بأنه غير\nمحمد بن الوليد:\nالأولى: قال أبو يعلى في \"مسنده \" (٨/٢٢٥/٤٧٩٢) ومن طريقه ابن عدي:\nحدثنا عبد الجبار بن عاصم: حدثني بقية بن الوليد الحمصي أبو يُحمِد عن سعيد\nابن أبي سعيد الزبيدي ... به.\nوالأخرى: كثير بن عبيد: ثنا بقية عن سعيد الزبيدي ... به.\nأخرجه ابن عدي.\nقلت: فبهاتين الروايتين تعين أن الزبيدي في الرواية الأولى هو سعيد بن أبي\nسعيد ... وليس: محمد بن الوليد، وفي ترجمة ابن أبي سعيد أورده ابن عدي،\nوساق له أحاديث هذا أحدها، وحديثًا آخر من طريق يحيى بن عثمان (وهو\nالحمصي، ثقة أيضًا): ثنا بقية عن سعيد بن أبي سعيد الزبيدي ... إلخ. وقال\nابن عدي:\n\"وعامة أحاديثه ليست بمحفوظة \".\nوذكر في أول الترجمة أنه مجهول. وتبعه البيهقي (٤/٢٦٢) . ورده الحافظ\nفي \"التلخيص\" فقال (٢/ ١٩٠):\n\"وليس بمجهول؛ بل هو ضعيف، واسم أبيه عبد الجبار على الصحيح، وفرق\nابن عدي بين سعيد بن أبي سعيد الزبيدي - فقال: هو مجهول - وسعيد بن\nعبد الجبار - فقال: هو ضعيف -؛ وهما واحدا\".","vol":"13","page":247},{"text":"قلت: وروى ابن عدي (٣/٣٨٦) عن جرير أنه كان يكذبه. وقال أبو أحمد\nالحاكم:\n\"يرمى بالكذب \".\nوشذ ابن التركماني؛ فقال في \"الجوهر النقي \" (١/٢٥٣):\n\" وقال صاحب \"الإمام \": ذكر الحافظ أبو بكر الخطيب: سعيد بن أبي سعيد\nهذا فقال: واسم أبيه عبد الجبار، وكان ثقة ... وذكره ابن حبان في كتاب\n\"الثقات \" وقال: روى عنه أهل بلده؛ وهذا ينفي عنه الجهالة\"!\nقلت: إن نفى ذلك عنه الجهالة؛ فبه لا تثبت العدالة؛ لما عرف به ابن حبان\nمن التساهل في التوثيق، وأما ما حكاه عن الخطيب أنه وثقه؛ فهو نقل غريب،\nفإن ثبت عن الخطيب؛ فالجرح مقدم على التعديل، والله أعلم.\nثم رأيت الحافظ العراقي في شرحه على الترمذي (ج ٢ ق ٢٦/٢) بعد أن ذكر\nما تقدم عن صاحب \"الإمام \": أنه غلط وقع في النسخة التي نقل منها، إنما نقل\nالخطيب في كتاب \"المتفق والمفترق \" (*): وكان غير ثقة ... إلخ كلامه.\nبقي شيء، وهو أن الحديث مدار طرقه على بقية عن سعيد هذا، ولم يصرح\nبالتحديث عنه إلا في رواية ابن ماجه، فإن كان محفوظًا؛ فالعلة من شيخه\nسعيد، وإلا؛ فهي علة أخرى؛ لأنه كان مدلسًا، ولم يصرح بالتحديث في كل\nالروايات الآخرى.\nهذا وفي النسخة المطبوعة من \"سنن ابن ماجه \" \"الزبيدي \" لم يسمه، كما\nسبق، فقول الحافظ في \"التهذيب \":\n_________\n(*) في الأصل: المختلف. (الناشر) .","vol":"13","page":248},{"text":"\"ووقع في روايته: سعيد بن أبي سعيد\" لعله في بعض النسخ من \"السنن \".\nوالله أعلم. ثم رأيت العراقي صرح في \"شرحه\" المتقدم أن ابن ماجه لم يسمه.\nوجملة القول؛ أن الحديث بهذا الإسناد ضعيف، وقد ضعفه النووي وتبعه\nالحافظ ابن حجر في \"التلخيص \"؛ ولكنه قال:\n\"وفي الباب عن بريرة مولاة عائشة في \"الطبراني الأوسط \". وعَنْ اِبْنِ عَبَّاسٍ\nفي \"شعب الإيمان\" للبيهقي بإسناد جيد\".\nفأقول: أما حديث بريرة: فقد وقفت على إسناده في \"المعجم الأوسط\"؛ قال\n(٢/١٣٣/١/٧٠٥٤): حدثنا محمد بن علي بن حبيب: ثنا أبو يوسف الصيدلاني:\nثنا محمد بن مهران المِصِّيْصِيُّ عن مغيرة بن مغيرة الرملي عن إبراهيم بن أبي\nعبلة عن ابن مُحَيْرِزٍ عن بريرة مولاة عائشة قالت:\nرأيت النبي ﷺ يكتحل بالإثمد وهو صائم.\nوقال الطبراني:\n\"لم يروه عن إبراهيم بن أبي عبلة إلا مغيرة بن مغيرة، ولا عن مغيرة إلا\nمحمد بن مهران، تفرد به أبو يوسف الصيدلاني \".\nقلت: وهو ثقة حافظ - كما في \"التقريب\" -، واسمه: محمد بن أحمد بن\nمحمد بن الحجاج الرَّقي.\nومحمد بن مهران المصيصي: لم أجد له ترجمة ولا في \"تاريخ دمشق \" لابن\nعساكر، وهو من شرطه.\nومغيرة بن مغيرة الرملي: ترجمه ابن عساكر (١٧/١٠٣) برواية جمع من\nالثقات عنه، وكناه بأبي هارون الربعي الرملي، وروى عن ابن أبي حاتم أنه قال:","vol":"13","page":249},{"text":"\"سألت أبي عنه؛ فقال: لا بأس به \".\nوهذا موجود في \"الجرح والتعديل \"، لكن وقع فيه: (مغيرة بن أبي مغيرة الرملي) ... بزيادة أداة الكنية: (أبي)؛ فيصحح من \"التاريخ\".\nوهذه الترجمة عزيزة جدًّا؛ حتى فاتت الحافظين الذهبي والعسقلاني، فقال\nفي \" الميزان \":\n\"لا أعرفه \"! وتبعه في \"اللسان \"!\nولعل الهيثمي أيضًا تابع له حين قال في الحديث (٣/١٦٧):\n\"رواه الطبراني في \"الأوسط \"، وفيه جماعة لم أعرفهم \".\nوأما حديث ابن عباس الذي عزاه الحافظ لـ \"شعب \" البيهقي؛ فلم نجده في\nمظانه منه بعد الاستعانة عليه بفهرسه، فإن وجد، وتبين أن إسناده جيد - كما\nقال الحافظ -؛ فلينقل إلى \"الصحيحة \".\nوأما ما ذكره بعض إخواننا: أنه يحتمل أن الحافظ أراد بحديث ابن عباس\nحديثه الذي ذكره شيخه العراقي في \"شرح الترمذي \" - بعد كلامه على حديث\nالترجمة وغيره -، فقال:\n\"وأما حديث ابن عباس فرواه البيهقي في \"شعب الإيمان \" من رواية الحسين\nابن بشبر عن محمد بن الصَّلْت عن جُويبر عن الضحاك عَنْ اِبْنِ عَبَّاسٍ مرفوعًا\nبلفظ: \"من اكتحل بالإثمد يوم عاشوراء؛ لم يرمد أبدًا\". قال البيهقي إسناده\nضعيف ... \".\nفأقول: أستبعد جدًّا أن يكون الحافظ أراد هذا الحديث؛ لأمرين:\nالأول: أنه ليس فيه ذكر الاكتحال في رمضان.","vol":"13","page":250},{"text":"والآخر: أنه حديث موضوع؛ كما تقدم تحقيقه في الجلد الثاني من هذه\n\"السلسلة\" رقم (٦٢٤)، وفي سنده كما ترى جويبر، قال الحافظ فيه:\n\"ضعيف جدًّا \".\nفكيف يعقل مع هذا كله أن يقصد الحافظ حديث جويبر هذا، وهو يقول في\nحديث ابن عباس: \"بإسناد جيد\"؟!\n<span data-type=\"title\" id=toc-6133>٦١٠٩ </span>- (مَن فرَّ بدينه من أرضٍ إلى أرضٍ مَخَافةً على نفسه ودينه؛\nكُتِب عند الله صِدِّيقًا، فإذا مات؛ قَبَضَهُ الله ﷿ شهيدًا) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس \" بسنده عن مجاشع بن عمرو\nعن خالد بن يزيد القرشي عن مقاتل بن حيان عن شهر بن حوشب عن أبي\nالدرداء ... رفعه.\nذكره السيوطي في \"ذيل اللابهئ المصنوعة\" (١٢٧ - هندية) وقال:\n\"مجاشع يضع الحديث \".\nووافقه ابن عراق في \"تنزيه الشريعة\" (٢/١٨٧)، واقتصر القرطبي في تفسيره\n\"الجامع \" (٥/٣٤٧ و١٣/٣٥٨) على الإشارة لضعفه بقوله:\n\"وروي أن رسول الله ﷺ قال: ... \" فذكره بلفظ:\n\"من فر بدينه من أرض إلى أرض - وإن كان شبرًا -؛ استوجب الجنة، وكان\nرفيق إبراهيم ومحمد ﵉ \".\nوبهذا اللفظ أخرجه الثعلبي في \"تفسيره \" (ق ٦٢/ ١) عن صالح بن محمد\nعن سليمان عن عباد بن منصور الناجي عن الحسن ... مرفوعًا.","vol":"13","page":251},{"text":"قلت: وهذا إسناد واهٍ مرسل؛ الحسن هو البصري.\nوعباد بن منصور الناجي: قال الحافظ في \"التقريب \":\n\"صدوق، رمي بالقدر، وكان يدلس، وتغير بأَخَرَة\".\nقلت: واللذان دونه لم أعرفهما، ويحتمل أن يكون سليمان هو ابن عمرو أبا\nداود النخعي الكذاب.\nولم يتكلم عليه الحافظ في \"تخريج الكشاف \" فقال في تخريجه (٤/٤٨\nو١٢٨):\n\" أخرجه الثعلبي في \"تفسير العنكبوت \" من رواية عباد بن منصور الناجي\nعن الحسن مرسلًا \".\n<span data-type=\"title\" id=toc-6134>٦١١٠ </span>- (مَن نظرَ إلى فرجِ امرأةٍ؛ لم تَحِلَّ له أمُّها ولا ابنتُها) .\nمنكر.\nأخرجه ابن أبي شيبة في \"المصنف \" (٤/١٦٥): جرير بن عبد الحميد\nعن حجاج عن أبي هانئ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل، أبو هانئ هذا لم أعرفه، وقد ذكر الذهبي\nفي \"المقتنى\" خمسة بهذه الكنية وسماهم، ولم يتبين لي أنه منهم، وكلام\nالبيهقي الآتي يشعر بأنه مجهول لا يعرف.\nوالحجاج الظاهر أنه ابن أرطاة، وبه جزم البيهقي، وهو كوفي، وكذا الراوي\nعنه جرير بن عبد الحميد، قال البيهقي في (باب الزنا لا يحرم الحلال) من \"السنن\nالكبرى، (٧/ ١٧٠):\n\"وأما الذي يروى فيه عن النبي ﷺ: \"إذا نظر الرجل إلى فرج المرأة؛ حرمت","vol":"13","page":252},{"text":"عليه أمها وابنتها\"؛ فإنه إنما رواه الحجاج بن أرطاة عن أبي هانئ، أو أم هانئ عن\nالنبي ﷺ. وهذا منقطع، ومجهول، وضعيف، الحجاج بن أرطاة لا يحتج به فيما\nيسنده، فكيف بما يرسله عمن لا يعرف؟! \".\nوجزم الحافظ في \"الفتح \" (٩/١٥٦) بأنه حديث ضعيف، وعزاه لابن أبي\nشيبة من حديث أم هانئ؛ كذا وقع فيه: (أم هانئ) ... والصواب: (أبو هانئ) - كما\nسبق عن \"المصنف \" -، وكذلك وقع في \"الدر المنثورة (٢/١٣٦) معزوًا لابن أبي\nشيبة، ووقع عند البيهقي معلقًا على الشك: (أبي هانئ، أو: أم هانئ) - كما\nرأيت -، فإن كان محفوظًا؛ ففيه إشارة إلى أن الراوي لم يحفظه جيدًا، ولعل ذلك\nمن الحجاج أو من شيخه الذي أسقطه من الإسناد؛ فإنه مشهور بالتدليس. والله\nأعلم.\n<span data-type=\"title\" id=toc-6135>٦١١١ </span>- (إذا نكحَ الرجلُ المرأةَ فلا يحلُّ له أن يتزوّج أمَّها دَخَلَ\nبالابنةِ أو لم يدخُلْ، وإذا تزوجَ الأمَّ فلم يدخلْ بها ثم طَلَّقها؛ فإن شاءَ\nتزوجَ الابنةَ) .\nضعيف.\nقال السيوطي في \"الدر المنثور\" (٢/١٣٥):\n\"أخرجه عبد الرزاق وعبد بن حميد وابن جرير وابن المنذر والبيهقي في\n\"سننه \" من طريقين عن عمرو بن شعيب عن أبيه عن جده عن النبي ﷺ\nقال: ... \" فذ كره.\nوأقول: لقد كنت خرجت الحديث في \"الإرواء\" (٦/٢٨٦/١٨٧٩) بلفظ:\n\"أيما رجل نكح امرأة ... \" الحديث، وبينت علته، وذكرت من ضعفه من الأئمة بما\nيغني عن إعادة ذلك هنا، وإنما أوردته هنا بتخريج السيوطي المذكور لفوائد جديدة\nوغيرها من الأمور الآتية:","vol":"13","page":253},{"text":"أولًا: اقتصر السيوطي في \"الجامع الكبير\" في تخريجه على البيهقي فقط!\nوفي ذلك دلالة على أنه قد يوجد في الكتاب غير الختص بالحديث من الفواثد ما\nلا يوجد في المختص فيه.\nثانيًا: أخرجه عبد الرزاق في (المصنف \" (٦/٢٧٦/١٠٨٢١ و٢٧٨/١٠٨٣٠)\nمفرقًا في موضعين، قال: أخبرني من سمع المثنى بن الصباح عن عمرو بن\nشعيب ... به، وقد وصله ابن جرير والبيهقي من طريق ابن المبارك قال: أخبرنا\nالمثنى ابن الصباح ... به. وقد تابعه ابن لهيعة عن عمرو، كما كنت خرجته\nهناك، ومنهم الترمذي وقال:\n\"لا يصح ...، والمثنى وابن لهيعة يضعفان في الحديث \".\nثالثًا: حديث عمرو بن شعيب عن أبيه عن جده حسن؛ كما تقرر عند المحققين\nمن أهل العلم إذا ثبت السند إليه، فقد يقول قائل: ألا يتقوى حديثه هذا بمتابعة\nالمثنى لابن لهيعة؟ وما وجه جزم الترمذي مع ذلك بأنه لا يصح؟\nقلت: الجواب: قال الحافظ في (تخريج أحاديث الكشاف \" (٤/ ٤١) عقب\nقول الترمذي المذكور:\n\"ويشبه أن يكون ابن لهيعة أخذه عن المثنى؛ لأن أبا حاتم قال: \"لم يسمع\nابن لهيعة من عمرو بن شعيب شيئًا؛ فلهذا لم يرتق هذا الحديث إلى درجة\nالحسن\".\nرابعًا: وخفي هذا التحقيق من الحافظ والإعلال من ابن أبي حاتم على\nالشيخ أحمد شاكر ﵀؛ فذهب في تعليقه على \"تفسير ابن جرير\" (٨/١٤٦)\nإلى تقوية الحديث بمتابعة ابن لهيعة هذه، ولم يتنبّه إلى أن مدارها على ابن المثنى!\nويؤكد ذلك ما في \"التهذيب \":","vol":"13","page":254},{"text":"\"وقال أحمد بن حنبل: كتب (ابن لهيعة) عن المثنى بن الصباح عن عمرو\nابن شعيب، فكان بعد يحدث بها عن عمرو بن شعيب \"!\nقلت: والظاهر أن ذلك كان عن نسيان منه؛ كما أشار إلى ذلك ابن عدي في\nآخر ترجمته إياه (٤/١٥٤)، وذكر فيها هذا الحديث فيما استنكر عليه. وهذا هو\nالسبب في خلو (مسند ابن عمرو) في \"مسند أحمد\" من رواية ابن الهيعة عن\nعمرو بن شعيب. مع أن فيه من رواية آخرين عنه، منهم المثنى كما تقدم. فخذها\nفائدة قد لا تجدها في غير هذا المكان.\nخامسًا: لم يكتف أحمد شاكر بها سبق ذكره عنه؛ بل قال في المثنى:\n\"نرى أن حديثه حسن؛ لأنه اختلط أخيرًا، كما فصلناه في \"المسند\" في\nالحديث ٦٨٩٣ \".\nقلت: وإذا رجع القارئ إلى المكان المشار إليه؛ وجد أنه ذكر تضعيفه عن أبي\nحاتم وأبي زرعة وابن سعد والنسائي وغيرهم، وقد اختلط في آخر عمره ... قال\nبعد أن نقل عن البخاري اختلاطه:\n\"ولعل هذا أعدل ما قيل فيه \".\nفأقول: لو سلمنا بهذا؛ فمن المعلوم أن حديث المختلط ضعيف عند، المحدثين:\nإلا إذا حدث به قبل الاختلاط، وكان هو في نفسه ثقة، وكل من الأمرين هنا غير\nمتحقق؛ أما الأول: فلأنه لا يدرى هل حدث بهذا الحديث قبل الاختلاط أم\nبعده؟\nوالأخر: فلأنهم قد أجمعوا على تضعيفه إلا رواية عن ابن معين، لكنه في\nروايتين أخريين عنه ضعفه، فهذا أولى بالاعتماد؛ لموافقته لأقوال الأئمة الآخرين،","vol":"13","page":255},{"text":"فإنها مجمعة على تضعيفه، وإن اختلفت عباراتهم؛ ولذلك قال ابن عدي في آخر\nترجمته (٦/٤٢٥):\n\"وقد ضعفه الأئمة المتقدمون، والضعف على حديثه بَيِّن \".\nبل قد ضعفه جدًّا بعضهم، فقال النسائي وابن الجنيد:\n\"متروك الحديث \". وقال الساجي:\n\"ضعيف الحديث جدًّا، حدث بمناكير يطول ذكرها\".\nقلت: فكيف يستقيم تحسين حديث من هذا حاله؟!\nسادسًا: وأنكر مما سبق ما وقع في تفسير القرطبي \"الجامع لأحكام القرآن \"\n(٥/١٠٦ -١٠٧):\n\" أخرجه في الصحيحين \"!\nوهذا وهم محض، ولعله من بعض النساخ. والله أعلم.\n<span data-type=\"title\" id=toc-6136>٦١١٢ </span>- (لا يفسد حلالٌ بحرامٍ، ومن أتى امرأة فُجورًا فلا عليه\nأن يتزوجَ أمَّها أو ابنتَها، فأما نكاحٌ؛ فلا) .\nباطل.\nأخرجه ابن عدي في \"الكامل \" (٥/ ١٦٠)، ومن طريقه البيهقي في\n\"السنن \" (٧/١٦٩) بسنده الصحيح عن محمد بن المغيرة عن أبيه المغيرة بن\nإسماعيل عن عثمان بن عبد الرحمن عن ابن شهاب عن عروة عن عائشة رضي\nالله عنها قالت: قال رسول الله ﷺ: ... فذكره. وقال البيهقي:\n\"تفرد به عثمان بن عبد الرحمن الوقاصي هذا، وهو ضعيف، قاله يحيى بن\nمعين وغيره، والصحيح عن ابن شهاب الزهري عن علي ﵁ مرسلًا\nموقوفًا! .","vol":"13","page":256},{"text":"قلت: والوقاصي: ألان البيهقي القول فيه، وحاله أسوأ مما قال: فقد كذبه\nابن معين - كما تقدم غير مرة -.\nوالمغيرة بن إسماعيل: مجهول، كما قال ابن أبي حاتم (٤/١/ ٢١٩):\n\"مجهول \". ووافقه الذهبي والعسقلاني.\nوابنه محمد: صدوق يغرب - كما في \"التقريب \". .\nوقد خالفه في متنه عبد الله بن نافع الخزومي؛ فرواه عن المغيرة بن إسماعيل ...\nبه نحوه، وقد مضى برقم (٣٨٨)، ورواه ابن عدي أيضًا في ترجمة الوقاصي وقال:\n\"وعامة أحاديثه مناكير إسنادًا ومتنًا\".\n<span data-type=\"title\" id=toc-6137>٦١١٣ </span>- (إِنَّ مُؤْمِنِي الجِنِّ لَهُم ثَوَابٌ، وَعَلَيْهِم عِقَابٌ. فسأَلنَاهُ عَنْ\nثَوَابِهِم وَعَنْ مُؤْمِنيهِم؟ قَالَ: عَلَى الأَعْرَافِ، وَلَيسُوا فِي الجَنَّةِ مع محمد\nﷺ. فَسَألْنَاه:وَمَا الأَعْرَافُ؟ قَالَ: حَائِطُ الجَنَّةِ تَجرِي فِيْهِ الأَنْهَارُ،\nوَتَنبُتُ فِيْهِ الأَشجَارُ وَالثِّمَارُ) .\nموضوع.\nأخرجه البيهقي في \"البعث \" (١٠٧/١٠٨)، وابن عساكر من طريقه\nوطريق غيره في \"تاريخ دمشق \" (١٧/ ٩١٠ - المدينة)، والذهبي في \"سير الأعلام \"\n(١٧/٧ - ٨) من طريق الوليد بن موسى: حدثنا منبه بن عثمان عن عروة بن رويم\nعن الحسن عن أنس بن مالك ... مرفوعًا. وقال الذهبي:\n\"هذا حديث منكر جدًّا\".\nوأقول: وآفته الوليد بن موسى - وهو: الدمشقي -: قال العقيلي (٤/ ٣٢١):\n\"أحاديثه بواطيل لا أصول لها، ليس ممن يقيم الحديث \".","vol":"13","page":257},{"text":"ثم ساق له حديثين - أحدهما الآتي عقب هذا -، وقال:\n\"لا أصل له \" - كما يأتي -. وقال ابن حبان في \"الضعفاء\" (٣/٨٢) - وقد\nساق له حديثًا تقدم (٢٣٥٣) -:\n\"لا أصل له \". وفي \" الميزان \":\n\"عن سعيد بن بشير، قال الدارقطني: منكر الحديث. وقواه أبو حاتم، وقال\nغيره: متروك. وله حديث موضوع \".\nقلت: وأظن أنه يعني الحديث الآتي بعد هذا، وتقدم له حديث آخر برقم\n(٢٣٥٣) .\nوقول الذهبي: \"وقواه أبو حاتم \" بينه الحافظ في \"اللسان \" بقوله:\n\"ولفظ أبي حاتم: صدوق، ليِّن، حديثه صحيح \".\nوليس للوليد المذكور ترجمة في \"الجرح والتعديل \"، وبذلك صرح ابن عساكر\nفي آخر ترجمة الوليد هذا؛ فلا أدري أين قال هذا القول الغريب: \"صدوق، لين،\nحديثه صحيح \"! ولولا أن الذهبي أشار إلى هذا القول - كما تقدم - \" لقلت: إنه\nدخل عليه ترجمة في أخرى؛ فقد وجدت في \"الجرح \" (٤/٢/١٩) ما قد يجعل\nذلك محتملًا، فقد ذكر في ترجمة الوليد بن الوليد العَنَسي القلانِسي الدمشقي:\nروى عن ابن ثوبان وسعيد بن بشير، ثم قال:\n\"سألت أبي عنه؛ فقال: هو صدوق، ما بحديثه بأس، حديثه صحيح \".\nفقلت في نفسي: لعله الذي أشار إليه الذهبي وأراده الحافظ، مع ملاحظة\nالفرق بين هذا وبين ما نقله الحافظ وهو قوله: \" ليِّن \" ... مكان: \"ما بحديثه بأس \".\nوهذا التعبير ليس فيه تلك الغرابة التي أشرت إليها آنفًا؛ فإن وسطه منسجم مع\nطرفيه - كما هو ظاهر -.","vol":"13","page":258},{"text":"ثم وجدت ما يزيل الإشكال: فقد رأيت الذهبي أعاد ترجمة الوليد هذا فقال:\n\"الوليد بن الوليد الدمشقي، عن سعيد بن بشير، قال الدارقطني وغيره:\nمنكر الحديث \". فقال الحافظ في \"اللسان \":\n\"قلت: هو ابن موسى الذي تقدم \".\nفإذا كان كذلك؛ فما نقله الحافظ في ترجمة الأول عن أبي حاتم قد ذكره\nابن هذا في ترجمة الآخر، وتبين أن الترجمة واحدة؛ فهو الوليد بن موسى،\nوهو الوليد بن الوليد نفسه، فلعل أحد أبويه هو جده؛ فبعضهم نسبه إلى أبيه،\nوبعضهم إلى جده. والله أعلم.\nوالغريب أن الحافظ ابن عساكر قد ترجم للوليد ابن الوليد أيضًا (١٧/٩١٣ -\n٩١٥)، ولكنه لم يشر إلى أنه الأول، فظاهر صنيعه أنه غيره. فالله أعلم.\nوبناء على أنهما واحد قال الحافظ عقب قول أبي حاتم المتقدم:\n\"وقال الحاكم: \"روى عن عبد الرحمن بن ثابت عن ثوبان أحاديث موضوعة \"،\nوبين الكلامين تباعد عظيم \".\nوالحديث عزاه ابن كثير في (تفسير الأعراف) للبيهقي وابن عساكر، ساكتًا عليه،\nولكنه أشار إلى علته بسوقه إسناده من الوليد هذا، بخلاف السيوطي الذي\nعزاه في \"الدر المنثور\" و\"الجامع الكبير\" للبيهقي وحده؛ ساكتًا عنه على غالب عادته!\n<span data-type=\"title\" id=toc-6138>٦١١٤ </span>- (آجالُ البهائمِ كلِّها - من القَمْلِ، والبراغيثِ، والجَرَادِ،\nوالخيلِ، والبِغالِ، والدوابِّ كلِّها، والبقرِ، وغيرِ ذلك؛ آجالُها في -\nالتسبيحِ، فإذا انقضى تسبيحُها؛ قبضَ اللهُ أرواحَها، وليس إلى مَلَكِ\nالموتِ مِنْ ذلك شيءٌ) .\nموضوع.\nأخرجه العقيلي في \"الضعفاء\" (٤/ ٣٢١ - ٣٢٢)، ومن طريقه ابن","vol":"13","page":259},{"text":"الجوزي في \"الموضوعات \" (٣/٢٢٢)، وكذا ابن عساكر (١٧/٩١٠-٩١١) من طريق\nالوليد بن موسى الدمشقي قال: حدثنا عبد الرحمن بن عمرو الأوزاعي عن\nيحيى بن أبي كثير عن الحسن عن أنس ... مرفوعًا. وقال العقيلي:\n\"الوليد هذا أحاديثه عن الأوزاعي بواطيل لا أصول لها، ليس ممن يقيم الحديث \".\nثم ساق له حديثين هذا أحدهما، وقال عقبه:\n\"لا أصل له من حديث الأوزاعي ولا غيره\". وبهذا أعله ابن الجوزي، وبقول\nابن حبان:\n\"الوليد يروي عن الأوزاعي ما ليس من حديثه؛ لا يجوز الاحتجاج به \".\nوتقدمت ترجمته وما قال فيه أبو حاتم في الحديث الذي قبله، وقول الذهبي\nالمخالف له:\n\"له حديث موضوع \"، وأنه يعني هذا فيما أظن، ونحوه قول الحافظ في آخر\nالترجمة:\n\"وهذا منكر جدًّا\".\n<span data-type=\"title\" id=toc-6139>٦١١٥ </span>- (وَلَدُ الزِّنا ليس عليه من إِثْمِ أبَوَيْه شيءٌ. ثم قَرَأَ: ﴿وَلَا تَزِرُ\nوَازِرَةٌ وِزْرَ أُخْرَى﴾ .\nمنكر.\nأخرجه الطبراني في \"الأوسط \" (١/٢٥٠/٢/٤٣٢٢ - بترقيمي) من\nطريق جعفر بن محمد بن جعفر المدائني قال: نا عباد بن العوام عن سفيان عن\nهشام بن عروة عن أبيه عن عائشة ... مرفوعًا. وقال:\n\"لم يرفع هذا الحديث عن سفيان الثوري إلا عباد بن العوام، تفرد به جعفر\nابن محمد المدائني \".\nقلت: قال فيه الهيثمي (٦/٢٥٧) بعدما عزاه للطبراني:","vol":"13","page":260},{"text":"\"ولم أعرفه\". وفاته أنه ذكره ابن حبان في \"الثقات \" فقال (٨/١٦٢):\n\"يروي عن يزيد بن هارون وأبيه، روى عنه أهل واسط \".\nوهكذا ذكره الهيثمي نفسه في كتابه \"ترتيب ثقات ابن حبان \" فكأنه نسي،\nأو أنه ألفه بعد يهيفه لـ\"مجمع الزوائد\"، وهذا ما أستبعده.\nلكن قد استدركه الحافظ في \"اللسان \" (٢/١٢٦) فذكره بروايته عن يزيد بن\nهارون وأبي نعيم وغيرهما، ثم قال:\n\"قال الجورقاني في كتاب \"الأباطيل \": مجروح \".\nقلت: ساق له حديثًا بإسنادين له؛ أحدهما إلى علي، والآخر إلى أنس،\nوقال (٢/٢٣٩):\n\"حديث باطل، وجعفر بن محمد مجروح \".\nومن الغريب أن الحافظ لم يشر - ولو أدنى إشارة - إلى كونه في \"ثقات ابن\nحبان \"! فكأنه أصابه ما أصاب شيخه الهيثمي. ولعل تلميذه الحافظ السخاوي،\nوقف على ترجمة جعفر هذا في \"الثقات\"؛ فقد نقل عنه ابن عراق في \"تنزيه\nالشريعة \" (٢/٢٢٨) أنه قال:\n\"وسنده جيد \".\nفإن هذا التجويد لا وجه له إلا على اعتبار أنه وقف على هذا التوثيق، وإن\nكان توثيقًا ليِّنًا لتفرد ابن حبان به، ومخالفته لتجريح الجورقاني؛ ولأنه قد خولف\nفي رفعه، رواه البيهقي (١٠/٥٨) من طريق أبي نعيم: ثنا سفيان عن هشام عن\nأبيه عن عائشة قالت: ... فذكره بتمامه موقوفًا عليها، وقال:\n\"رفعه بعض الضعفاء، والصحيح موقوف \".","vol":"13","page":261},{"text":"فكأنه يشير إلى تضعيف جعفر هذا الذي رفعه، فليضم إذن تضعيفه إلى\nتضعيف الجورقاني. والله أعلم.\n<span data-type=\"title\" id=toc-6140>٦١١٦ </span>- (كَانَتْ يَهُودُ تَقُولُ إِذا هَلَكَ لَهُمْ صَبِيٌّ صَغِيرٌ قَالُوا: هُوَ\nصِدِّيقٌ، فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ، فَقَالَ:\nكَذَبَتْ يَهُودُ، مَا مِنْ نَسَمَةٍ يَخْلُقُهَا اللَّهُ فِي بَطْنِ أُمِّهِ إِلا أَنَّهُ شَقِيٌّ أو\nسَعِيدٌ.\nفَأَنْزَلَ اللَّهُ ﷿ عِنْدَ ذَلِكَ هَذِهِ الآيَةَ: ﴿هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ\nمِنَ الأَرْضِ وَإِذْ أَنْتُمْ أَجَنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ﴾ الآيَةَ كُلَّهَا) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٢/٧٥/٣٦٨): حدثنا عمرو\nابن أبي الطاهر بن السرح المصري: حدثنا يحيى بن بكير: ثنا ابن لهيعة عن\nالحارث بن يزيد عن ثابت بن الحارث الأنصاري قال: ... فذكره.\nومن طريق الطبراني أخرجه أبو نعيم في \"معرفة الصحابة\" (١/١١١/٢) في\nترجمة ثابت بن الحارث هذا، وقال:\n\"شهد بدرًا، عداده في المصريين \".\nوتبعه في ذلك ابن الأثير في \"أسد الغابة\" (١/٢٦٦) .\nوأقول: لم يذكر هو ولا غيره ممن ألف في الصحابة ما تطمئن النفس لصحبته؛\nفكيف لبدريته؟! بل أشار الذهبي ﵀ لعدم ثبوت هذه؛ فقال في \"التجريد\":\n\"يعد في المصريين، بدري فيما قيل \".\nوأوسع من ترجم له - فيما اطلعت - الحافظ ابن حجر في \"الإصابة\"، وقد\nساق له ثلاثة أحاديث؛ ليس في واحد منها ما يدل على الصحبة لا تصريحًا ولا","vol":"13","page":262},{"text":"تلويحًا، فضلًا عن بدريته، هذا الحديث أحدها، والذي يليه ثانيها، وثالثها فيه أنه\nقال: كان رجل منا من الأنصار نافق، فأتى ابن أخيه فقال: يا رسول الله! ...\nالحديث. فهذا كما قلنا: لا يقتضي الصحبة، بل هو بالمرسل أشبه. بل هو مثل\nحديثه المتقدم برقم (٦٠٩٢) من رواية الحارث بن يزيد أيضًا عنه قال: عن بعض\nمن كان مع رسول الله ﷺ قال: ... فذكر حديثًا منكرًا؛ كما بينت هناك.\nفهذا وما قبله لا يثبت له الصحبة. ونحوه أنني وجدت له حديثًا آخر من\nرواية ابن لهيعة أيضًا عن الحارث بن يزيد: أن ثابت بن الحارث أخبره: أنه سمع\nأبا هريرة يخبر عن رسول الله ﷺ أنه قال: \"الإيمان يمان ... \" الحديث. أخرجه ابن\nعبد الحكم في \"فتوح مصر\" (ص ٢٨٠)، وأحمد (٢/ ٣٨٠) .\nفهو إذن: إما أن يروي عنه ﷺ بواسطة صحابي، أو أن يرسل؛ فلا يذكر\nالواسطة، ولا يبين سماعه منه ﷺ أو مشاهدته إياه في شيء من رواياته على\nقلتها، فمجرد الرواية عنه ﷺ لا يعني أن الراوي من الصحابة - كما هو ظاهر لا\nيخفى على العارفين بهذا العلم الشريف -، وقد ذكر الحافظ ﵀ في مقدمة\n\"الإصابة\" الطرق التي بها يعرف كون الشخص صحابيًا، وليس منها مجرد روايته\nعن النبي ﷺ، فراجعها إن شئت.\nولعله مما يؤيد أن ثابتًا هذا ليس صحابيًا: أن الراوي عنه - الحارث بن يزيد\nالحضرمي - لم يذكروا في ترجمته أنه روى عن أحد من الصحابة، وأنه توفي سنة\n(١٣٠) . والله أعلم.\nوالخلاصة: أن ثابتًا هذا إذا لم تثبت صحبته؛ فهو تابعي، وحينئذٍ لا بد من\nإثبات عدالته بالنقل عن أحد أئمة الجرح والتعديل، وهذا معدوم - كما كنت\nذكرت هناك تحت الحديث (٦٠٩٢) -، وعليه تكون أحاديثه معلولة بالجهالة تارة،\nوبها وبالإرسال تارة؛ كما هو الحال فِي حَدِيثِ الترجمة هذا، والذي يليه.","vol":"13","page":263},{"text":"هذا؛ والحديث أورده السيوطي في \"الدر المنثور، (٦/١١٨) وقال:\n\"أخرجه ابن المنذر وابن أبي حاتم والطبراني وأبو نعيم في \"المعرفة \" وابن\nمردويه والواحدي عن ثابت بن الحارث الأنصاري قال ... \" فذكره.\nولم أره في \"مجمع الزوائد\" للهيثمي، بعد مراجعته في مظانه، والاستعانة\nعليه بالفهرس الذي وضعه أبو هاجر. فالله أعلم.\nوهو عند الواحدي في \"أسباب النزول \" (ص ٢٩٨) من طريق ابن وهب قال:\nأخبرني ابن لهيعة ... به.\nقلت: وابن وهب هو من العبادلة الذين يصحح العلماء حديث ابن لهيعة إذا\nكان من رواية أحدهم عنه؛ فالسند إلى ثابت بن الحارث صحيح، لكنه مرسل،\nمع جهالة ثابت - كما تقدم -. والله أعلم.\nوبعد أيام من كتابة هذا البحث واطلاع أحد إخواننا عليه أوقفني على قول\nالعجلي في \"ثقاته \" (٢٥٩/ ١٩٠) في ثابت هذا:\n\"مصري تابعي ثقة \"!\nفقد شهد أنه تابعي، ولكنه وثَّقَه على تساهله المعروف في توثيق المجهولين؛\nكابن حبان رحمهما الله تعالى!\nثم رأيت الحافظ قد بسط الكلام حول ثابت هذا والخلاف في صحبته، ثم\nختم البحث عليه بقوله:\n\" ولم أجد في طريق من طرق أحاديثه أنه صرح بسماعه من النبي ﷺ،\nوالذي يظهر: أنه تابعي؛ كما صرح به العجلي، واقتضاه كلام ابن يونس، وهو\nأعلم الناس بالمصريين؛ فلعله أرسل تلك الأحاديث، وقد تبين أن مدار أحاديثه\nكلها على ابن لهيعة! .","vol":"13","page":264},{"text":"قلت: يشير إلى الحديث الثاني والثالث اللذين أشرت إليهما آنفًا، ولم يذكر\nحديث الترجمة، وكان قد ذكره في \"الإصابة\"، كما أشار هناك إلى حديث رابع،\nوهو الذي تقدم تخريجه والكلام عليه مفصلًا برقم (٦٠٩٢)، وليس هو من رواية ابن\nلهيعة؛ فهو يبطل الكلية التي أطلقها، ولعله كان يعني ما ذكر قبلها من الأحاديث.\nوجملة القول؛ أن ثابتًا هذا ليس صحابيًا على الأرجح؛ لأنه لم يصرح\nبسماعه منه ﷺ في أي رواية عنه، ولا له ذكر في المغازي والسير، فما أشبه حاله\nبحال يحيى بن أبي كثير - وهو من طبقته - حين روى عن رجل من الأنصار: أن\nرسول الله ﷺ نهى عن أكل أذني القلب. فأورده أبو داود في \"المراسيل \"، وأعله\nابن القطان بالإرسال والجهالة - كما سيأتي بيان ذلك برقم (٦٢٢٠) -، وانظر ابن\nالقطان (٢/ ٦٩/ ١) .\nوعليه؛ فإن ثابتًا هذا تابعي؛ لأنه لم يصرح بسماعه من النبي ﷺ في أي\nرواية عنه؛ ولذلك استظهرت تابعيته، وبه يظهر خطأ قول أخينا الفاضل: ربيع بن\nهادي في رسالته: \"صد عدوان الملحدين وحكم الاستعانة على قتالهم بغير\nالمسلمين \" (ص ٤٠) - بعد أن ذكر الخلاف في صحبته -:\n\"الذي يظهر لي أن الراجح عند الحافظ [هو ما قرره في (الإصابة) من إثبات\nصحبة ثابت بن الحارث، وأنه رأيه الأخيرا] \".\n<span data-type=\"title\" id=toc-6141>٦١١٧ </span>- (قَسَمَ ﷺ يَوْمَ خَيْبَرَ لِسَهْلَةَ بنتِ عَاصِمِ بن عَدِيٍّ، وَلابْنَةٍ\nلَهَا وُلِدَتْ) .\nضعيف.\nأخرجه الطبراني في \"الكبير\" (٢/٧٥/١٣٦٩)، وأبو نعيم أيضًا في\n\"المعرفة\" من طريق ابن المبارك عن ابن لهيعة عن الحارث بن يزيد الحضرمي عن\nثابت بن الحارث الأنصاري قال: ... فذكره.","vol":"13","page":265},{"text":"قلت: وهذا إسناد رجاله ثقات؛ غير ثابت بن الحارث؛ فهو غير معروف كما\nسبق بيانه تحت الحديث (٦٠٩٢)، وقيل بأن له صحبة، ولم يثبت ذلك عندي\nكما حققته في الحديث الذي قبله، فقول الهيثمي (٦/٧):\n\"رواه الطبراني، وفيه ابن لهيعة؛ وفيه ضعف، وحديثه حسن \".\nفأقول: فيه نظر من وجهين:\nالأول: أن كلامه يشعر بتسليمه بصحبة ثابت هذا، وقد عرفت ما فيه.\nالثاني: أن قوله في ابن لهيعة: \"وحديثه حسن \" غير مسلم على إطلاقه؛ بل\nالصواب فيه التفصيل، وهو أنه ضعيف الحديث إلا فيما رواه عنه أحد العبادلة (*)،\nوابن المبارك منهم، فحقه حينئذٍ أن يكون حديثه صحيحًا، ولذلك قال الحافظ في\nترجمة ثابت من \"الإصابة \":\n\" إسناده قوي؛ لأنه من رواية ابن المبارك عن ابن لهيعة\".\nولكن ذلك مقيد بما إذا سلم من علة من فوقه، وليس الأمر كذلك هنا؛ كما\nعرفت. ثم قال الحافظ:\n\"وخرجه البغوي عن كامل بن طلحة عن ابن لهيعة قال: حدثني الحارث\nنحوه، وقال: لا أعلم له غيره \".\nومن طريقه - أعني البغوي - أخرجه أبو نعيم أيضًا، ثم تعقبه بأن لثابت هذا\nحديثًا آخر عند الطبراني من هذا الوجه. يعني: الحديث الذي قبله، وعند ابن\nمنده حديث آخر، ويعني: الحديث الثالث الذي ذكرت طرفه الأول في الحديث\n_________\n(*) مال الشيخ ﵀ إلى إلحاق (قتيبة بن سعيد) بهم في تخريجاته الجديدة،\nانظر مثلًا الأحاديث (٢٨٤٣ و٣١٣٠ و٣٤٦٣) من \"الصحيحة\". (الناشر) .","vol":"13","page":266},{"text":"الذي قبل هذا. وفاته حديث رابع، وهو المشار إليه آنفًا برقم (٦٠٩٢)، وحديث\nخامس يرويه عن أبي هريرة ذكرته قبل أيضًا.\n<span data-type=\"title\" id=toc-6142>٦١١٨ </span>- (مَا الْكُرْسِيُّ فِي الْعَرْشِ إلَّا كَحَلْقَةٍ مِنْ حَدِيدٍ أُلْقِيَتْ بَيْن\nظَهْرَيْ فَلَاة مِنْ الْأَرْض، والْكُرْسِيُّ مَوْضِع الْقَدَمَيْنِ) .\nضعيف.\nأخرجه أبو الشيخ في \"العظمة\" (٢/٥٨٧): حدثنا إبراهيم بن محمد:\nحدثنا الربيع بن سليمان الجيزي: حدثنا أصبغ بن الفرج قال: سمعت عبد الرحمن\nابن زيد بن أسلم يقول عن أبيه: أن رسول الله ﷺ قال:\n\"ما السماوات السَبع في الكرسي إلا كدراهم سبعة ألقيت في ترس \"، قال\nابن زيد: فقال أبو ذر ﵁ عن النيي ﷺ: ... فذكره.\nوأخرجه ابن جرير في \"تفسيره \" (٣/! ٧ - ٨) (١) من طريق ابن وهب قال: قال\nابن زيد: فحدثني أبي ... فذكر الحديث الأول، ثم قال: وقال أبو ذر فذكر\nالحديث الآخر - حديث الترجمة - دون قوله في آخره: \"والكرسي ... \" إلخ.\nوظاهر سياق ابن جرير أن الحديثين من رواية عبد الرحمن عن أبيه زيد بن\nأسلم؛ لأنه قال في الأول: فحدثني أبي ... ثم قال في الآخر: قال: وقال أبو\nذر، فالضمير في \"قال \" راجع إلى أبيه حتمًا، بخلاف رواية أبي الشيخ فإنها على\nالعكس من ذلك؛ فإنه جعل الأول من رواية ابن زيد عن أبيه زيد، فهو على هذا\nمرسل؛ لأن زيدًا تابعي يروي عن الصحابة، وجعل الحديث الآخر: حديث\nالترجمة من رواية ابنه عبد الرحمن عن أبي ذر، ولم يدركه؛ فهو منقطع، والسند\nإليه صحيح؛ لأن أصبغ والربيع ثقتان من رجال \"التهذيب \".\n_________\n(١) والبغوي أيضًا (١/٣١٣ - دار طيبة) .","vol":"13","page":267},{"text":"وأما إبراهيم بن محمد؛ فهو ابن الحسن، ترجمه أبو الشيخ في \"طبقات\nالأصبهانيين \"، وقال فيه (٣١٦/٤٢٧):\n\"وكان فاضلًا خيرًا يصوم الدهر، وكان إمام مسجد الجامع إلى أن توفي سنة\n(٣٠٢) \". وقال الذهبي في \"السير\" (١٤/١٤٢):\n\"وكان حافظًا حجة من معادن الصدق، نيف على الثمانين ﵀ \".\nقلت: فالسند إلى عبد الرحمن صحيح، وكذلك إسناد ابن جرير إليه،\nفالاختلاف المذكور إنما هو منه؛ لأنه كان واهيًا، وهو راوي حديث توسل آدم\nبالنبي ﷺ؛ وهو موضوع كما تقدم بيانه في المجلد الأول برقم (٢٥)، فالحديث\nضعيف جدًّا لو كان مسندًا متصلًا، فكيف وهو إما منقطع أو مرسل؟!\nوإن مما يؤكد ضعف الزيادة التي عند أبي الشيخ دون ابن جرير: \"والكرسي\nموضع القدمين \"، أنه قد صح عَنْ اِبْنِ عَبَّاسٍ موقوفًا، وهو مخرج في كتابي\n\"مختصر العلو للذهبي \" (ص ١٠٢/٣٦) . ورواه أبو الشيخ أيضًا في \"العظمة\"\n(٢/٦٢٧) عن أبي موسى موقوفًا أيضًا. وسنده صحيح.\nوقد أخطأ أحد الثقات فرواه عَنْ اِبْنِ عَبَّاسٍ مرفوعًا؛ جزم بخطئه الحفاظ\nكالذهبي في ترجمة شجاع بن مخلد من \"الميزان \"، والعسقلاني فيها في\n\"التهذيب \" و\"التقريب \"، وابن كثير في تفسيره لآية: ﴿وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ\nوَالْأَرْضَ﴾ \".\nهذا؛ وقد كنت ذكرت حديث أبي ذر المتقدم من رواية ابن زيد عنه في\n! الصحيحة، (١٠٩) مقوِّيًا به طريقًا أخرى للحديث عن أبي ذر بنحوه، ظانًا أن ابن\nزيد هو غير عبد الرحمن هذا الواهي؛ لأنني لم أكن وقفت على رواية أبي الشيخ","vol":"13","page":268},{"text":"هذه المصرحة بأنه عبد الرحمن بن زيد؛ فوجب التنبيه على ذلك قائلًا:\n\"رب اغفر لي خطئي وعمدي، وهزلي وجدي، وكل ذلك عندي \".\nلكن ذلك مما لا يضطرني إلى نقل الحديث المشار إليه إلى هذه \"السلسلة\"؛\nللطرق الأخرى له المذكورة هناك، وقد نجد له ما يزيده قوة. والله الموفق.\n<span data-type=\"title\" id=toc-6143>٦١١٩ </span>- (من قال عند مضجعه بالليل: الحمد لله الذي علا فقهر،\nوالذي بَطَنَ فَخَبَرَ، والحمد لله الذي ملك فقدر، والحمد لله الذي\nيحيي الموتى وهو على كل شيء قدير؛ مات على غير ذنب) .\nموضوع.\nأخرجه السهمي في \"تاريخ جرجان \" (٣٧١) ترجمة (٦٢١ - أبو\nعلي محمد بن الربيع الجرجاني)، ومن طريقه ابن عساكر في \"تاريخ دمشق \"\n(١٠/٢٢٦) عن عبد الرحمن بن نجيح أبي محمد المؤذن: حدثني أبو علي\nالجرجاني - محمد بن الربيع -: حدثني سفيان الثوري عن سليمان بن مهران\nالأعمش عن مجاهد عن عبد الله بن عباس ... مرفوعًا.\nأورده ابن عساكر في ترجمة عبد الرحمن بن نجيح هذا وذكر له راويين ثقتين،\nوذكره ابن أبي حاتم برواية أحدهما عنه، ولم يذكر فيه جرحًا ولا تعديلًا. وذكر\nابن عساكر فيها: أنه حدث عن سلم بن ميمون الخواص وأبي علي محمد - ويقال:\nمحمود - بن الربيع الجرجاني.\nقلت: وهذه فائدة فاتت الحافظين الذهبي والعسقلاني؛ فإنهما أورداه فيمن\nاسمه: (محمد) وفيمن اسمه: (محمود) ... دون أن ينبها أنه واحد، ونسباه في\nالأول فقالا:\nلا ... الشّمشاطي، قال ابن منده: حدث عن سفيان الثوري بمناكير\". وقالا\nفي الآخر؛","vol":"13","page":269},{"text":"\" ... الجرجاني، عن سفيان الثوري بخبر كذب، ولا يدرى من هو؟ \".\nويعني: هذا الخبر.\nوالحديث أورده السيوطي في \"اللآلي\" (٢/٣٤٥) من رواية أبي أحمد الحاكم\nبإسناده إلى عبد الرحمن بن نجيح الثقفي - وكان إمامًا ومؤذنًا بالمسجد الجامع -:\nحدثنا محمود بن الربيع أبو علي الجرجاني ... إلخ، وقال:\n\"قال الحاكم: هذا حديث منكر، ورواته مجهولون \".\nويعني: محمودًا هذا، والراوي عنه: عبد الرحمن.\nوأورده ابن الجوزي في \"الموضوعات \" (٣/١٦٧) من طريق الحاكم أبي عبد الله\nبإسناده إلى أبي الدرداء ... مرفوعًا مثله، إلا أنه قال في آخره:\n\"خرج من ذنوبه كيوم ولدته أمه \". وقال ابن الجوزي:\n\"هذا حديث موضوع على رسول الله ﷺ، وفيه مجاهيل، قال الدارقطني:\nسهل بن العباس؛ متروك ليس بثقة. وقال يحيى القطان: لا أستحل أن أروي عن\nأبي جناب، قال الفلاس: هو متروك الحديث \".\nوأقره السيوطي، وتعقبه ابن عراق (٢/٣٢٣) بما لا يجدي!\n<span data-type=\"title\" id=toc-6144>٦١٢٠ </span>- (ما مِنْ رجلٍ علَّم ولده القرآن إلا تُوِّجَ أبواه يوم القيامةِ\nبتاج الْمُلك، وكسي حُلَّتَيْن لم ير الناس مثلهما) .\nضعيف جدًا.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٦/٢٣٢) من طريق\nأبان بن [أبي] عياش السني عن رجاء بن حيوة صاحب عمر بن عبد العزيز قال:\nكنا ذات يوم أنا وأبي جميعًا، فقال معاذ بن جبل: من هذا يا حيوة؟ قال:","vol":"13","page":270},{"text":"هذا ابني رجاء: قال معاذ: فهل علمته القرآن؟ قال: لا، قال: فعلمه القرآن،\nفإني سمعت رسول الله ﷺ يقول: ... فذكره، ثم ضرب بيده على كتفي وقال:\nيا بني إن استطعت أن تكسي والديك حلتين يوم القيامة؛ فافعل. فما حال عليَّ\nالسنة حتى تعلمت القرآن.\nقلت: وهذا إسناد ضعيف جدًّا منقطع؛ فإن أبان هذا متروك متهم، ورجاء بن\nحيوة لم يدرك معاذ بن جبل، وقال ابن عساكر عقبه:\n\"هذا حديث منكر، ولا يحتمل سن رجاء لقي معاذ بن جبل، وأبان ضعيف \".\nفأقول: توفي معاذ بن جبل سنة (١٨)، ورجاء بن حيوة سنة (١١٢)،\nفبينهما قرن من الزمان، ولذلك قال العلائي في \"أحكام المراسيل \" (ص ٢١١):\n\"ورجاء بن حيوة، أحد المشهورين، يروي عن معاذ وأبي الدرداء، وهو مرسل \".\nوتوفي أبو الدرداء - واسمه عويمر - سنة (٣٥)؛ فبينه وبين أبي الدرداء (٧٧)\nسنة.\n<span data-type=\"title\" id=toc-6145>٦١٢١ </span>- (أَذَّنَ في أُذُنِ الحسنِ بنِ عليّ يومَ وُلِدَ، فَأَذَّنَ فِي أُذُنِهِ\nالْيُمْنَى وَأَقَامَ فِي أُذُنِهِ الْيُسْرَى) .\nموضوع.\nأخرجه البيهقي في \"شعب الإيمان \" (٦/٣٩٠/٨٦٢٠) من طريق\nمحمد بن يونس: حدثنا الحسن بن عمرو بن سيف السَّدوسي: حدثنا القاسم\nابن مطيب عن منصور بن صفية عن أبي معبد عَنْ اِبْنِ عَبَّاسٍ:\nأن النبي ﷺ أذّن ... الحديث. وقال - وقد ذكر قبله حديث أم الصبيان\nالمتقدم في المجلد الأول برقم (٣٢١) من رواية الحسين بن علي -؛\n\"في هذين الإسنادين ضعف \"!","vol":"13","page":271},{"text":"قلت: وفي هذا القول تساهل كبير، ما كنت أود له أن يصدر منه؛ لشدة\nضعف الإسنادين، فإن الحديث المشار إليه فيه رجلان يضعان الحديث، وقد اغتر\nبمثل هذا التساهل بعض العلماء المتأخرين؛ فقوى به حديث أبي رافع الضعيف\nإسناده - كما بينت هناك -، ولو أنه علم شدة ضعفه؛ ما قواه ... لأن الشديد\nالضعف لا ينفع في الشواهد باتفاق العلماء.\nومثله حديث الترجمة هذا: فإن الحسن بن عمرو (الأصل: عمر) السدوسي\nمتروك - كما في \"التقريب \" -، وكذبه ابن المديني والبخاري.\nومحمد بن يونس - وهو: الكديمي؛ وهو - كذاب وضاع، وتقدمت له أحاديث،\nفراجع فهارس الرواة المترجم لهم في المجلدات المطبوعة.\nولقد أصابني مثل أو نحو ما أصاب ذلك البعض من الاغترار بتساهل\nالبيهقي هذا؛ فإني قويت أو كدت أن أقوِّي حديث أبي رافع المشار إليه بحديث\nالترجمة هذا، فإني ذكرته كشاهد له، وقد نقلت عقبه عن ابن القيم قول البيهقي\nالمذكور في تضعيف الإسنادين، وقلت عقبه ما نصه:\n\"قلت: فلعل إسناد هذا خير من إسناد حديث الحسن بحيث أنه يصلح\nشاهدًا لحديث أبي رافع. والله أعلم \".\nومع أنني تحفظت في الاستشهاد به، فقد غلب علي الثقة بقول البيهقي\nالمذكور، فحسنت حديث أبي رافع به في \"الإرواء\" (٤/٤٠٠/١١٧٣)، والآن\nوقد طبع - والحمد لله - كتاب البيهقي: \"الشعب \"، ووقفت فيه على إسناده،\nوتبين لي شدة ضعفه؛ فقد رجعت عن التحسين المذكور، وعاد حديث أبي رافع\nإلى الضعف الذي يقتضيه إسناده، وهذا مثال من عشرات الأمثلة التي\nتضطرني إلى القول بأن العلم لا يقبل الجمود، وأن أستمر على البحث والتحقيق","vol":"13","page":272},{"text":"حتى يأتيني اليقين. والحمد لله رب العالمين.\n<span data-type=\"title\" id=toc-6146>٦١٢٢ </span>- (من لم يكن له مال يتصدق به فليستغفر للمؤمنين فإنه\nصدقة) .\nضعيف.\nأخرجه الطبراني في \"الدعاء\" (٣/١٦٢٧/١٨٤٩)، وفي \"المعجم\nالأوسط \" (١/١٥١/١/٢٨٥١ - بترقيمي) قال: حدثنا إبراهيم بن أحمد الوكيعي:\nثنا أبي: ثنا عبد الرحمن بن محمد المحاربي: ثنا بكر بن خنيس: حدثني محمد\nابن يحيى المديني عن موسى بن وردان عن أبي هريرة مرفوعًا. وقال في \"الأوسط \":\n\"لم يروه عن موسى إلا محمد، تفرد به بكر\".\nقلت: وهو ضعيف، وقد تقدمت له أحاديث، وقال الذهبي في \"الكاشف \":\n\" واهٍ \": وأما الحافظ؛ فقال:\n\"صدوق له أغلاط \".\nقلت: وهو علة الحديث، والظاهر أن الهيثمي لم يتنبه لها؛ فقال في \"المجمع \"\n(٢١٠/١٠):\n\"رواه الطبراني في \"الأوسط \"، وفيه من لم أعرفهم \".\nوأقره الدكتور محمد سعيد البخاري في تعليقه عليه، وزاد فقال:\n\"ومحمد بن يحيى المديني لم أقف على ترجمته \".\nقلت: بل هو تقة معروف؛ وهو: محمد بن يحيى بن حبان الأنصاري المازني\nأبو عبد الله المدني الفقيه، ذكره المزي في شيوخ بكر بن خنيس، وهو من رجال\nالشيخين.","vol":"13","page":273},{"text":"ومن دون بكر ثقات أيضًا معروفون، أما المحاربي: فمن رجال الشيخين أيضًا.\nوأما إبراهيم بن أحمد الوكيعي: فله ترجمة في \"تاريخ بغداد\" (٦/٥ - ٦)،\nوسمى جده عمر بن حفص، وكناه بأبي إسحاق، وروى عن عبد الله بن أحمد أنه\nأحسن القول فيه. وعن الدارقطني أنه قال: \"ثقة\".\nوأما أبوه أحمد بن عمر: فثقة من شيوخ مسلم.\nوإنما لم يعرفهما الهيثمي لأنه وقع في \"الأوسط \": حدثنا إبراهيم: حدثنا\nأبي ... هكذا غير منسوب، مع أنه من السهل على العارف بطريقة الطبراني في\n\"الأوسط\" أن يعرفه، وذلك بأن يرجع القَهْقَرى حتى يقف على حديث له جاء فيه\nمنسوبًا، فإنه بعد ذلك قلما ينسبه حتى يذكر شيخًا آخر له يُسمَّى إبراهيم؛ فينسبه\nتمييزًا له عما قبله. فاعلم هذا واستفده، فإنه من العلم المهجور!\nوالحديث في \" الفردوس \" للديلمي (٣/٦٢٧/٥٩٦١) من حديث أبي هريرة،\nوالظاهر أن إسناده من هذا الوجه؛ فليراجع \"مسنده \"، فإن النسخة التي عندي\nناقصة الجزء الذي فيه: \"من ... \".\nوفيه أيضًا (٣/٦٢٨/٥٩٦٣) من حديث أبي سعيد بلفظ:\n\"من لم يكن له مال تجب فيه الزكاة؛ فليقل: اللهم! صل على محمد عبدك\nورسولك والمؤمنين والمؤمنات؛ فهي له زكاة\".\nوأورده السيوطي في \"الجامع الكبير\" من رواية أبي الشيخ والديلمي. ومن\nالمحتمل أن يكون عند الديلمي في \"مسنده \" من طريق أبي الشيخ؛ فليراجع. وهو\nبهذا اللفظ منكر عندي. والله أعلم.\nثم صدق ظني - والحمد لله - فِي حَدِيثِ أبي سعيد؛ فقد وقفنا على إسناده","vol":"13","page":274},{"text":"في \"مسند الفردوس \" بواسطة المعلق على \"الفردوس \" (٤/٢٨١ - ٢٨٢/ طبعة دار\nالكتاب العربي)، فإذا الديلمي قد أخرجه من طريق أبي الشيخ وغيره عن دراج\nأبي السمح عن أبي سعيد ... به.\nفإن دراجًا هذا صاحب مناكير - كما يقول الذهبي ﵀ -، وتقدمت له\nأحاديث كثيرة من هذا النوع؛ يتبين الناظر فيها صواب قول الذهبي فيه، وملحظي\nفي هذا المتن إنما هو في قوله: \" ... تجب فيه الزكاة\" ... فقد استنكره قلبي، لأن\nمفهومه أن من كان له مال تجب فيه زكاة؛ فلا يؤمر بهذا الدعاء، بخلاف حديث\nالترجمة فليس فيه هذه النكارة؛ لأنه قد يجب عليه الزكاة ولا يجد ما يتصدق به.\nهذا ما ظهر لي، فإن أصبت؛ فمن الله، وإن أخطأت؛ فمن نفسي، وأستغفر\nالله من كل ذنب لي. أما الإسناد: فلا تردد في ضعفه، والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6147>٦١٢٣ </span>- (إنَّ اللهَ اختارَ أصحابي عَلى العالَمينَ؛ سِوى النبيينَ\nوالمرسلينَ، واختارَ لي مِنْ أصحابي أربعةً - يعني -: أبا بكرٍ، وعمرَ،\nوعثمانَ، وعليًا، ﵏؛ فَجعلَهُمْ أصحَابِي. وقالَ في أصحابي:\nكُلهُم خيرٌ، واختارَ أمتي عَلى الأممِ، واختارَ [من] أمتي أربَعَ قُرونٍ:\nالقَرنَ الأولَ، والثاني، والثالثَ، والرابعَ) .\nضعيف.\nأخرجه البزار في \"مسنده \" (٣/٢٨٨/٢٧٦٣) من طريقين عن عبد الله\nابن صالح: ثنا نافع بن يزيد: حدثني أبو عقيل زهرة بن معبد عن سعيد بن المسيب\nعن جابر بن عبد الله قال: قال رسول الله ﷺ: ... فذكره وقال البزار:\n\"لا نعلمه يروى عن جابر إلا بهذا الإسناد، ولم يشارك عبد الله بن صالح في\nروايته هذه عن نافع بن يزيد أحد نعلمه \".","vol":"13","page":275},{"text":"كذا قال، وقد شورك - كما يأتي قريبًا -. وقال الهيثمي في \"المجمع\" (١٠/١٦):\n\"رواه البزار، ورجاله ثقات، وفي بعضهم خلاف \".\nفلت: يشير إلى عبد الله بن صالح - وهو: أبو صالح كاتب الليث -، وفيه كلام\nكثير، وبخاصة فِي حَدِيثِه هذا؛ فقال الذهبي في ترجمته من \"الميزان \":\n\"وقد قامت القيامة على عبد الله بن صالح بهذا الخبر (ثم ساقه)، قال سعيد\nابن عمرو: عن أبي زرعة: بُلي أبو صالح بخالد بن نجيح فِي حَدِيثِ زهرة بن\nمعبد عن سعيد، وليس له أصل. قلت: قد رواه أبو العباس محمد بن أحمد\nالأثرم - صدوق -: حدثنا علي بن داود القنطري - ثقة -: حدثنا سعيد بن أبي\nمريم وعبد الله بن صالح عن نافع: ... فذكره \". ثم قال الذهبي:\n\" وقال أحمد بن محمد التستري: سألت أبا زرعة عن حديث زهرة في\nالفضائل؛ فقال: باطل؛ وضعه خالد المصري، ودلسه في كتاب أبي صالح.\nفقلت: فمن رواه عن سعيد بن أبي مريم؟ فقال: هذا كذاب؛ قد كان محمد بن\nالحارث العسكري حدثني به عن أبي صالح وسعيد\". فقال الذهبي عقبه:\n\"قلت: قد رواه ثقة عن الشيخين؛ فلعله مما أدخل على نافع، مع أن نافع بن\nيزيد صدوق يقظ. فالله أعلم. قال النسائي: حدث أبو صالح بحديث: \"إن الله\nاختار أصحابي \" وهو موضوع \".\nقلت: وأراد الذهبي بقوله: \"رواه ثقة ... \" علي بن داود القنطري - كما تقدم\nتصريحه بذلك -. وقد أورده في \"الميزان \" وقال:\n\"صالح الحديث، روى عن سعيد بن أبي مريم، ولكنه روى خبرأ منكرًا؛\nفتكلم فيه لذلك\".","vol":"13","page":276},{"text":"وأراد أبو زرعة بقوله: \"هذا كذاب \" ... شيخه محمد بن الحارث العسكري - كما\nهو ظاهر من كلامه -، وعليه فهو من شرط \"الميزان\" و\"لسانه \"، ولكنهم لم يذكروه.\nوأما الاحتمال الذي ذكره الذهبي أنه مما أدخل على نافع: فهو بعيد عندي؛\nلشهرته بالثقة والضبط، حتى قال فيه ابن يونس - وهو أعرف الناس به - لأنه\nمصري مثله -:\n\"كان ثبتًا في الحديث لا يختلف فيه \".\nوالذهبي نفسه قد أشار إلى ذلك بوصفه إياه بأنه \"صدوق يقظ \". فالأَوْلى\nالحمل فيه على من دونه؛ إما: (القنطري) ... أو: (الأثرم) الراوي عنه، فإنهما -! وإن\nوثِّقا - فليسا مشهوربن بالضبط والحفظ شهرة نافع بن يزيد. والله أعلم.\nومن الغريب أن الأثرم هذا لما ترجمه الذهبي في \"السير\" (١٥/٣٠٣) -،\nووصفه بـ \"الإمام المقرئ المحدث\" -؛ لم يذكر أحدًا وثقه، مع أن الخطيب في\n\"تاريخه \" (١/٢٦٥) قد روى عن الدارقطني - وهو من تلامذة الأثرم - أنه قال فيه:\n\"شيخ ثقة فاضل \".\nثم إن الحديث قد أخرجه ابن حبان في \"الضعفاء\" (٢/٤١)، والخطيب في\n\"التاريخ\" (٣/١٦٢) من طرق أخرى عن عبد الله بن صالح ... به، وقال ابن حبان:\n\"عبد الله بن صالح منكر الحديث جدًا، يروي عن الأثبات ما لا يشبه حديث\nالثقات، وعنده المناكير الكثيرة عن أقوام مشاهير أئمة، وكان في نفسه صدوقًا\nيكتب لليث بن سعد الحساب، وكان كاتبه على الغلات، وإنما وقع المناكير في\nحديثه من قبل جار له سوء؛ سمعت ابن خزيمة يقول:\nكان له جار بينه وبينه عداوة؛ فكان يضع الحديث على شيخ عبد الله بن","vol":"13","page":277},{"text":"صالح، ويكتب في قرطاس بخط يشبه خط عبد الله بن صالح، ويطرح في داره في\nوسط كتبه؛ فيجده عبد الله فيحدث به، ويتوهم أنه خطه وسماعه؛ فمن ناحيته\nوقع المناكير في أخباره \".\nثم ساق له جملة أحاديث منها هذا، وقال:\n\"هذه الأحاديث ينكرها من أمعن في صناعة الحديث، وعلم مسالك الأخبار،\nوانتقاد الرجال \".\nإذا علمت هذا؛ فمن الخطأ الفاحش قول القرطبي في تفسيره \"الجامع \"\n(١٣/٣٠٥):\n\"وفي كتاب البزار مرفوعًا صحيحًا عن جابر ... \" فذكر الحديث.\nثم اعلم أنه ليس عند ابن حبان والخطيب جملة القرون الأربعة. وذكر القرن\nالرابع فيه مما يستنكر؛ لأنه لم يرد في الأحاديث الصحيحة. نعم؛ قد ذكر في\nبعض الأحاديث الضعيفة، وقد بسطت القول في ذلك تحت الحديث (٣٥٦٩) .\nثم رأيت الحديث قد أورده عبد الحق الإشبيلي من رواية البزار في كتابه\n\"الأحكام الصغرى\" (٢/٩٠٥) الذي اشترط فيه الصحة!\nوقال الحافظ ابن حجر في \"مختصر الزوائد\" (٢/٣٦٤):\n\"قلت: هو أحد ما أنكر على عبد الله بن صالح\".\n<span data-type=\"title\" id=toc-6148>٦١٢٤ </span>- (اسمُ الله الأكبرُ: ربِّ ربِّ) .\nموقوف.\nأخرجه ابن أبي شيبة في \"المصنف، (١٠/٢٧٣/٩٤١٤): حدثنا\nأبو عبد الرحمن المقرئ عن سعيد بن أبي أيوب قال: حدثني الحسن بن ثوبان عن","vol":"13","page":278},{"text":"هشام بن أبي رقية عن أبي الدرداء وابن عباس: أنهما كانا يقولان: ... فذكره\nموقوفًا عليهما.\nقلت: وهذا إسناد رجاله ثقات معروفون؛ غير هشام بن أبي رقية: فذكره\nالبخاري وابن أبي حاتم في كتابيهما، ولم يذكرا فيه جرحًا ولا تعديلًا؛ لكن روى\nعنه جمع من الثقات، ووثقه الفسوي وابن حبان؛ فهو في مرتبة الصدوقين - كما\nحققته في \"تيسير انتفاع الخلان \" -؛ فمثله يحسن حديثه إن شاء الله تعالى.\nوإنما ذكرت له هذا الأثر هنا؛ لأن الحافظ ابن حجر ﵀ ذكره في \"الفتح \"\n(١١/٢٢٥) دليلًا من حديث أبي الدرداء وابن عباس لقول من قال: إن الاسم\nالأعظم: رب رب ... فأوهم أنه مرفوع من قوله له ﷺ، وإنما موقوف عليهما - كما\nترى -؛ فإن لفظ: (حديث) إذا أطلق؛ فلا يراد منه إلا المرفوع إلا لقرينة، ولا قرينة\nفي كلامه رحمه الله تعالى. بل الأمر فيه على العكس تمامًا؛ فقد ذكر لبعض\nالأقوال المخالفة لهذا القول أحاديث هي مرفوعة، ومع ذلك لم يصرح برفعها؛ بل\nقال فيه - كما قال في هذا، فقال - (ص ٢٢٤):\n\"الخامس؛ \"الحي القيوم\"، أخرج ابن ماجه من حديث أبي أمامة؛ \"الاسم\nالأعظم في ثلاث سور ... \" الحديث \"، وهو حسن الإسناد، ومخرج في \"الصحيحة \"\n(٧٤٦) .\nثم إن هذا الأثر الموقوف قد عزاه الحافظ للحاكم فقط، وقد أخرجه في كتاب\n(الدعاء) من \"المستدرك \" (١/٥٠٥) من طريق يعقوب بن سفيان الفسوي: ثنا\nعبد الله بن يزيد المقرئ ... به. وسكت عنه هو والذهبي.\nواعلم أن العلماء اختلفوا في تعيين اسم الله الأعظم على أربعة عشر قولأ،\nساقها الحافظ في \"الفتح\"، وذكر لكل قول دليله، وأكثرها أدلتها من الأحاديث،","vol":"13","page":279},{"text":"وبعضها مجرد رأي لا يلتفت إليه، مثل القول الثاني عشر؛ فإن دليله: أن فلانًا\nسأل الله أن يعلمه الاسم الأعظم، فرأى في النوم؛ هو الله، الله، الله، الذي لا إله\nإلا هو رب العرش العظيم!!\nوتلك الأحاديث منها الصحيح \"، ولكنه ليس صريح الدلالة، ومنها الموقوف\nكهذا، ومنها الصريح الدلالة؛ وهو قسمان: قسم صحيح صريح، وهو حديث\nبريدة: \"الله لا إله إلا هو، الأحد الصمد الذي لم يلد ... \" إلخ، وقال الحافظ:\n\"وهو أرجح من حيث السند من جميع ما ورد في ذلك \".\nوهو كما قال ﵀، وأقره الشوكاني في \"تحفة الذاكرين \" (ص ٥٢)، وهو\nمخرج في \"صحيح أبي داود\" (١٣٤١) .\nوالقسم الآخر: صريح غير صحيح، بعضه مما صرح الحافظ بضعفه؛ كحديث\nالقول الثالث عن عائشة في ابن ماجه (٣٨٥٩)، وهو في \"ضعيف ابن ماجه \" رقم\n(٨٤١)، وبعضه مما سكت عنه؛ فلم يحسن! كحديث القول الثامن من حديث\nمعاذ ابن جبل في الترمذي، وهو مخرج في \"الضعيفة\" برقم (٤٥٢٠) . وهناك\nأحاديث أخرى صريحة لم يتعرض الحافظ لذكرها ولكنها واهية، وهي مخرجة\nهناك برقم (٢٧٧٢ و٢٧٧٣ و٢٧٧٥) .\n<span data-type=\"title\" id=toc-6149>٦١٢٥ </span>- (إِنْ شِئْتُمْ؛ أَنْبَأْتُكُمْ ما أَوَّلُ مَا يَقُولُ اللَّهُ تعالى لِلْمُؤْمِنِينَ يَوْمَ\nالْقِيَامَةِ، وَأَوَّلُ مَا يَقُولُونَ له؟ قلنا: نعمْ يا رَسُولَ اللَّهِ! قَالَ: فإنَّ اللهَ\nيَقُولُ لِلْمُؤْمِنِينَ: هَلْ أَحْبَبْتُمْ لِقَائِي؟ فَيَقُولُونَ: نَعَمْ يَا رَبَّنَا! فَيَقُولُ: لِمَ؟\nفَيَقُولُونَ: رَجَوْنَا عَفْوَكَ وَمَغْفِرَتَكَ. فَيَقُولُ: قَدْ وَجَبَتْ لَكُمْ مَغْفِرَتِي) .\nضعيف.\nأخرجه عبد الله بن المبارك في \"الزهد\" (٩٣/٢٧٦) - ومن طريقه أحمد","vol":"13","page":280},{"text":"(٥/٢٣٨)، وكذا الطيالسي (٧٧/٥٦٤)، وابن أبي عاصم في \"الأوائل \" (٩٥/\n١٢٩)، وابن أبي الدنيا في \"حسن الظن \" (٢٣/١٠)، والطبراني في \"المعجم\nالكبير\" (٢٠/١٢٥/٢٥١) وفي \"الأ وائل \" أيضًا (٩٥/٦٦)، وأبو نعيم في \" الحلية \"\n(٨/١٧٩)، والبغوي في \"شرح السنة\" (٥/٢٦٩/١٤٥٢)؛ كلهم عن ابن المبارك -\nقال: أخبرنا يحيى بن أيوب: أن عبيد الله بن زَحْر حدثه عن خالد بن أبي عمران\nعن أبي عياش قال: قال معاذ بن جبل ... مرفوعًا. وقال أبو نعيم:\n\"تفرد به عبد الله \".\nقلت: وهو إمام حافظ ثقة؛ لكن عبيد الله بن زحر. قال الذهبي في \"الكاشف \":\n\"فيه اختلاف، وله مناكير، ضعفه أحمد\".\nوأما ابن حبان فضعفه جدًا؛ فقال في \"الضعفاء\" (٢/٦٢):\n\"منكر الحديث جدًا، يروي الموضوعات عن الأثبات \".\nوأبو عياش هو: المعافري المصري، ليس بالمشهور، لم يذكره البخاري ولا ابن\nأبي حاتم ولا ابن حبان ولا ابن عبد الحكم في \"الفتوح \" ولا الفسوي في \"المعرفة\"!\nنعم ذكره في \"التهذيب \" برواية ثلاثة عنه، ولم يحك عن أحد توثيقه؛ فهو\nمجهول الحال، ولهذا قال في \"التقريب \":\n\"مقبول \". يعني: عند المتابعة، وما علمت له متابعًا.\nومن هنا يتبين جهل أو على الأقل وهم المعلق على \"أوائل الطبراني \" حيث\nقال:\n\"إسناده حسن، رجاله إما ثقة، وإما صدوق \"!\nولا يقويه أن له طريقًا أخرى، يرويه قتادة بن الفضل بن قتادة الرَّهاوي قال:","vol":"13","page":281},{"text":"سمعث ثور بن يزيد يحدث عن خالد بن معدان عن معاذ بن جبل به ... نحوه.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٠/٩٤/١٨٤) و\"مسند الشاميين \"\n(١/٢٣١/٤٠٩) .\nوذلك لأن خالد بن معدان لم يسمع من معاذ - كما قال أبو حاتم -، وارتضاه\nالعلائي في \"مراسيله \" (٢٠٦/١٦٧)، وعليه فيحتمل أن يكون بينهما أبو عياش\nالذي في الطريق الأولى؛ فيرجع الحديث إلى تابعي واحد وطريق واحدة، وهي\nمجهولة كما تقدم.\nعلى أن قتادة بن الفضل - ووقع في \"التهذيب \" و\"التقريب \": (الفُضَيل) خطأ -\nلم يوثقه غير ابن حبان (٩/٢٢) . وقال أبو حاتم:\n\"شيخ \". وقال الحافظ:\nلا مقبول \".\nقلت: وقد عرفت اصطلاحه في هذا اللفظ، ولكني أرى أنه ينبغي أن يفسر\nهنا في قتادة هذا بمعناه اللغوي؛ أي: مقبول مطلقًا؛ لأنه روى عنه جمع من\nالثقات؛ منهم أحمد بن سليمان أبو الحسن الرهاوي الحافظ الثقة؛ فهو مقبول\nالحديث إلا إذا ثبت وهمه. والله أعلم.\nومن هذا التحقيق في هذين الإسنادين إلى معاذ يتبين خطأ الهيثمي أيضًا\nفي قوله (١٠/٣٥٨) - وتبعه المعلقون الثلاثة على \"الترغيب \" (٤/١٦٣) -:\n\"رواه الطبراني بسندين، أحدهما حسن\".\nفإنه يعني هذا الإسناد الثاني، وكأنه خفي عليه الانقطاع الذي بين خالد بن","vol":"13","page":282},{"text":"معدان ومعاذ، ولولا ذلك؛ لكنت معه في تحسينه - لما شرحت من حال قتادة بن\nالفضل -.\n(تنبيه) على وهمين:\nالأول: ذكرت آنفًا الخطأ الذي وقع في \"التهذيب \" و\"التقريب \" في اسم (الفضل)\nوالد قتادة هذا؛ فاغتر بهما المعلق على \"أوائل ابن أبي عاصم \" ... فخطأ الصواب\nالذي في رواية الطبراني، مع أنه موافق لترجمة ابن الفضل في المراجع الأصول\nمثل: \"تاريخ البخاري \" و\"الجرح والتعديل \" و\"ثقات ابن حبان \"! وهكذا فليكن\nالتصويب من هؤلاء المعلقين المتعلقين بهذا العلم في هذا الزمان الكثير فتنه! والله\nالمستعان.\nوالآخر: أن المعلق الآخر على \"أوائل الطبراني \" قال - بعد أن عزا حديث الترجمة\nلأحمد فقط -:\n\"وأخرجه من حديث أبي سعيد الخدري بنحو ذلك \"! وعزا ذلك لكتاب\n\"الفتح الرباني \" (٢٤/٢٠٤) .\nوأنت إذا رجعت إلى \"الفتح \" المذكور؛ وجدته قد عزا حديث أبي سعيد هذا\nإلى البخاري ومسلم والترمذي! فعلى ماذا يدل عزو المعلق للحديث لأحمد دون\nالشيخين؟!\nوأيضًا فحديث أبي سعيد لا يصلح شاهدًا لحديث الترجمة؛ لأنه يختلف\nعنه كل الاختلاف إلا في الجملة الأخيرة منه - مع المغايرة في اللفظ -، وهاك\nلفظه لتكون على بينة من الأمر:\n\"إن الله يقول لأهل الجنة: يا أهل الجنة! فيقولون: لبيك ربنا! وسعديك،","vol":"13","page":283},{"text":"فيقول: هل رضيتم؟ فيقولون: وما لنا لا نرضى؛ وقد أعطيتنا ما لم تعط أحدًا من\nخلقك. فيقول: أنا أعطيكم أفضل من ذلك. قالوا: يا ربنا! فأي شيء أفضل من\nذلك؟ قال: أحل عليكم رضواني؛ فلا أسخط بعده أبدًا \".\nوأخرجه الترمذي (٢٥٥٨) قائلأ:\n\"حديث حسن صحيح \".\n<span data-type=\"title\" id=toc-6150>٦١٢٦ </span>- (الولد سيد سبع سنين، وخادم سبع سنين، ووزير سبع\nسنين، فإن رضيت مكانفته لإحدى وعشرين، وإلا؛ فاضرب على\nجنبه، فقد أعذرت إلى الله ﷿) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/٧٦/٢/ ٦٢٤٠ - بترقيمي)،\nوأبو أحمد الحاكم في \"الكنى\" (ق ٥٦/ ١)، ومن طريفه ابن الجوزي في \"الموضوعات \"\n(١/١٧٧) عن علي بن حرب الموصلي قال: نا المعافى بن المنهال الأرمني قال: نا\nالوليد بن سعيد الربعي عن زيد بن جبيرة بن محمود بن أبي جبيرة الأنصاري\nعن أبيه عن جده أبي جبيرة قال: قال رسول الله ﷺ: ... فذكره. وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد، تفرد به علي بن حرب \".\nقلت: هو ثقة، والعلة ممن فوقه؛ المعافى بن المنهال الأرمني والوليد بن سعيد\nالربعي لم أجد لهما ترجمة، واليهما أشار ابن الجوزي بقوله عقبه:\n\"هذا حديث موضوع على رسول الله ﷺ، وفي إسناده مجاهيل لا يعرفون \".\nوأخشى أن يكون عنى بذلك زيد بن جبيرة أيضًا؛ لأنه لم يقع في روايته عن\nالحاكم إلا مكنيًا بـ \"أبي جبيرة\"؛ فلم يعرفه، وهو معروف باسمه زيد بن جبيرة - كما\nوقع عند الطبراني -، وبه أعله الهيثمي فقال في \"المجمع \" (٨/١٥٩):","vol":"13","page":284},{"text":"\"وفيه زيد بن جبيرة بن محمود، وهو متروك\". وكذا قال الحافظ في \"التقريب \".\nويبدو لي أن السيوطي أيضًا خفي عليه حال زيد هذا؛ فإنه عقب في \"اللآلي \"\n(١/١٣٣) على قول ابن الجوزي المذكور فقال:\n\"قلت: أخرجه الطبراني في \"الأوسط \" ... \".\nهكذا؛ فيه بياض، فعقب عليه الشوكاني في \"الفوائد\" (٤٨٠) بقوله: \"فكان\nماذا؟! \"، وابن عراق في \"تنزيه الشريعة \" (١/١٧٦) بقوله:\n\" إخراج الطبراني له لا ينفي الحكم عليه بالوضع، وكأن الشيخ بيض له لينظر\nفي حكمه، فلم يتفق له ... \".\nثم نقل قول الهيثمي المتقدم، ثم قال عقبه:\n\"وزيد هذا أخرج له الترمذي وابن ماجه، وقد اقتصر العلامة الشمس\nالسخاوي في \"المقاصد الحسنة\" على تضعيف الحديث \".\nقلت: وهذا أيضًا لا ينفي الحكم عليه بالوضع، كيف وفيه ذاك المتروك؟\nوركاكة الحديث تؤكد وضعه. والله أعلم.\n<span data-type=\"title\" id=toc-6151>٦١٢٧ </span>- (كَانَ يستحبُّ إذا أفطرَ أنْ يُفْطِرَ عَلَى لبنٍ، فَإِنْ لَمْ يجدْ؛\nفَتُمرٍ فَإِنْ لَمْ يجدْ؛ حَسَا حَسَوَاتٍ مِنْ مَاءٍ) .\nمنكر بذكر اللبن.\nأخرجه ابن عساكر الي \"التاريخ \" (٢/ ٧٦٠) من طريق\nإسحاق بن الضيف: نا عبد الرزاق: أنا معمر عن الزهري عن أنس ... مرفوعًا.\nأورده في ترجمة إسحاق هذا، وقال:\n\"ويقال: إسحاق بن إبراهيم بن الضيف أبو يعقوب الباهلي البصري \"، ثم","vol":"13","page":285},{"text":"ساق له حديثين هذا أحدهما، ثم روى عن ابن أبي حاتم أنه قال:\n\"روى عنه أبي، وسثل عنه أبو زرعة؟ فقال: صدوق \".\nوكذا نقله عن أبي زرعة الحافظ في \"تهذيب التهذيب \" تبعًا لأصله \"تهذيب\nالكمال \" (٢/٤٣٨)، وقال المعلق عليه:\n\"والعجيب أن عبد الرحمن بن أبي حاتم لم يذكره في (الجرح والتعديل) \".\nوأقول: لا عجب؛ فقد ذكره، ولكن منسوبًا إلى أبيه إبراهيم بن الضيف - كما\nفي القول الثاني عند ابن عساكر -، لكن وقع فيه سقط وتحريف؛ فقال (١/١/ ٢١٠):\n\"روى عنه أبي، سثل أبي (!) عنه؟ فقال: هو صدوق \".\nوالصواب على ضوء ما تقدم: \"سئل أبو [زرعة] ... \"؛ فلتصحح نسخة\n\"الجرح \"، ومن تأمل في عبارتها، وعلم أسلوب ابن أبي حاتم في مثلها تيقن أن\nفيها ما ذكرته من السقط والتحريف.\nوقد ذكر ابن حبان إسحاق بن الضيف هذا في \"الثقات \" (٨/ ١٢٠) وقال:\n\"ربما أخطأ\". ولذلك قال الحافظ في \"التقريب \":\n\"صدوق يخطئ \".\nقلت: قد عثرت له على خطأين فِي حَدِيثِين:\nالأول هذا؛ فإنه قال فيه: \" ... لين \"، وخالفه الإمام أحمد فقال: ثنا\nعبد الرزاق: ثنا جعفر بن سليمان قال: حدثني ثابت البناني عن أنس بن مالك\nقال: ... فذكره بلفظ:\n\"رطبات\".","vol":"13","page":286},{"text":"ثم إنك لترى أنه خالف الإمام أحمد في إسناده أيضًا، فإنه جعل: (معمرًا) ...\nمكان: (جعفر)، و: (الزهري) ... مكان: (ثابت) !!\nوكذلك على الصواب رواه جمع من الحفاظ عن الإمام، وغير عبد الرزاق عن\nجعفر، وهو مخرج في \"الإرواء\" (٢/٤٥/٩٢٢) .\nوالحديث الآخر: رواه عن عمرو بن عاصم الكلابي: ثنا حماد بن سلمة\nعن علي بن زيد ... بإسناده عن النبي ﷺ. ورواه الثقة عن عمرو ... به؛ إلا\nأنه أسقط علي بن زيد من الإسناد، وبذلك زال الضعف منه، وصار صحيحًا!\nولذلك خرجته قديمًا في المجلد الثاني من \"الصحيحة\" رقم (٨٢٠) .\n<span data-type=\"title\" id=toc-6152>٦١٢٨ </span>- (نَّ اللَّهَ ﵎ وَكَّلَ بِعَبْدِهِ الْمُؤْمِنِ مَلَكَيْنِ يَكْتُبَانِ\nعَمَلَهُ، فَإِذَا مَاتَ؛ قَالَ الْمَلَكَانِ اللَّذَانِ وُكِّلَا بِهِ يَكْتُبَانِ عَمَلَهُ: قَدْ مَاتَ،\nفَأْذَنْ لنا أَنْ نَصْعَدَ إلَى السَّمَاءِ؟ فَيَقُولُ اللَّهُ ﷿: سَمَائِي مَمْلُوءَةٌ من\nمَلَائِكَتِي يُسَبِّحُونِي، فَيَقُولَانِ: أَفَنُقِيمُ فِي الْأَرْضِ؟ فَيَقُولُ اللَّهُ عز\nوجل: أَرْضِي مَمْلُوءَةٌ مِنْ خَلْقِي يُسَبِّحُونِي، فَيَقُولَانِ: فَأَيْنَ؟ فَيَقُولُ:\nقُومَا عَلَى قَبْرِ عَبْدِي - أو عند قَبْرِ عَبْدِي -؛ فَسَبِّحَانِي، وَاحْمَدَانِي،\nوَكَبِّرَانِي، وَاكْتُبَا ذَلِكَ لِعَبْدِي إلى يوم القيامة) .\nموضوع.\nأخرجه إسحاق بن راهويه في \"مسنده \"، وأبو الشيخ ابن حيان في\n\"العظمةأ (٣/٩٧٩/٥٠٣)، والبيهقي في \"شعب الإيمان ثا (٧/١٨٣/٩٩٣١)، وابن\nالجوزي في \"الموضوعات \" (٣/٢٢٩) عن عثمان بن مطر عن ثابت عن أنس بن\nمالك ﵁: أن النبي ﷺ قال: ... فذكره. وقال ابن الجوزي:\n\" لا يصح، وقد اتفقوا على تضعيف عثمان بن مطر، وقال ابن حبان: يروي","vol":"13","page":287},{"text":"الموضوعات عن الآثبات، لا يحل الاحتجاج به \".\nوتعقبه السيوطي في \"اللآلي، بقوله (٢/٤٣٣):\n\"لم يتفرد به عثمان؛ بل تابعه الهيثم بن جماز عن ثابت ... به ... \".\nقلت: أخرجه من طريقه ابن عدي في \"الكامل \" (٥/٢٥٣ و٧/١٠٢)، والبيهقي\nأيضًا، والواحدي في \"التفسير\" (٤/٨٥/ ١) من طرق عنه. وقال البيهقي:\n\"وهو بهذا الإسناد غريب \".\nوأورده ابن عدي ثم الذهبي فيما أنكر على الهيثم بن جمّاز، وهو أيضًا متفق\nعلى ضعفه، وقال النسائي والساجي:\n\"متروك الحديث\". وذكره البرقي في الكذابين كما في \"اللسان \".\nقلت: فمتابعته لا تفيد، بل لا تزيد الحديث إلا وهنًا.\nثم ساق له السيوطي طريقًا أخرى من رواية الديلمي في \"مسند الفردوس \"\n(٣/١٢٩ - ١٣٠) من طريق موسى بن محمد بن علي بن عبد الله الكسائي عن\nالحارث بن عبد الله عن أبي معشر عن محمد بن كعب عن أنس يرفعه ... فذكره\nبنحوه. وسكت عنه السيوطي. وأقول: فيه:\nأولًا: أبو معشر، واسمه نجيح بن عبد الرحمن السندي، قال الحافظ:\n\"ضعيف، أسنَّ واختلط \".\nثانيًا: الحارث بن عبد الله، وهو الهمْداني، ويقال له: الخازن. قال الذهبي في\n\" الميزان \":\n\"صدوق، إلا أن ابن عدي قال في ترجمة شريك، وقد روى له حديثًا: لعل\nالبلاء من الخازن هذا\".","vol":"13","page":288},{"text":"قلت: والحديث الذي يشير إليه سأذكره عقب هذا. وقال الحافظ في \"اللسان \":\n\"وقد اعتمد ابن حبان في \"صحيحه \" على الحارث هذا، وذكره في \"الثقات \"،\nوقال: مستقيم الحديث ... \".\nثم ذكر أنه روى عنه موسى بن هارون الحمال وآخرون، وأن أبا زرعة قال: لم\nيبلغني أنه حدث بحديث منكر إلا حديثًا واحدًا أخطأ فيه، ويشبه أن يكون دخل\nله حديث فِي حَدِيثِ.\nقلت: وذكر أن الحديث في النهي عن قتل النملة والنحلة، رواه الحارث عن\nإبراهيم بن سعد عن الزهري عن عبيد الله عَنْ اِبْنِ عَبَّاسٍ، وقال أبو زرعة:\n\"ليس هذا من حديث إبراهيم بن سعد ... \".\nفأقول: وهذا خطأ محتمل؛ لأن الحديث محفوظ عن الزهري من طرق عنه،\nوهو مخرج في \"الإرواء\" (٨/١٤٢/ ٢٤٩٠)، وإذا كان كذلك؛ فلا أرى إعلال\nالحديث به، وإنما بشيخه - كما تقدم -، وإما بالراوي عنه، وهو قولي:\nثالثًا: موسى بن محمد ... الكسائي: هذا لم أعرفه.\nوبالجملة؛ فهذه الطريق هي أخف ضعفًا مما قبلها. ومع ذلك فالحديث؛ يشهد\nالقلب أن ابن اجوزي لم يبعد عن الصواب حين حكم عليه بالوضع، وأن السيوطي\nلم يصنع شيئًا حين قَعْقَعَ عليه بهذه الطريق ومتابعة الهيثم بن جماز، وهو متهم\n- كما سبق -، والمتن منكر، وعلامة الوضع والصنع عليه لائحة، والعجب من\nالحافظ كيف سكت عليه في \"الدراية\" (١/ ١٦٠)، وقد عزاه لـ \"مسند ابن راهويه \"\n- تبعًا لأصله \"نصب الراية \" (١/٤٣٤) -! لكن هذا ساق إسناده؛ فبرئت عهدته\nمنه، بخلاف الحافظ؛ فكان عليه أن يبين علته حين حذف إسناده. ومثله إيراد","vol":"13","page":289},{"text":"الشيخ أحمد بن قدامة المقدسي لحديث الترجمة في آخر كتابه \"مختصر منهاج\nالقاصدين \" - وهو من زوائده على \"إحياء علوم الدين\" الذي هو أصل \"المنهاج \"! -\nمصَدّرًا إياه بصيغة الجزم \"عن\"!\nوأعجب من ذلك كله أن المعلقَين على \"المختصر\"، والمخرجَين لكثير من أحاديثه\nبيضا لهذا الحديث ومرَّا عليه، ولم يخرجاه، ولا علقا عليه بشيء (ص ٣٨٨) !!\nبخلاف صاحبنا الشيخ علي الحلبي؛ فقد علق عليه في طبعته بقوله (٤٨٩):\n\"رواه ابن عدي في \"الكامل \" (٧/ ٢٥٦١)، وفي سنده هيثم بن جماز: منكر\nالحديث، وكذبه بعضهم \". جزاه الله خيرًا.\nوالحديث أورده الحافظ في \"المطالب العالية \" (٣/٥٦ - ٥٧) عن أنس من رواية\nأحمد بن منيع، وسكت عنه أيضًا كغالب عادته! وتبعه محققه الشيخ حبيب\nالرحمن الأعظمي! ولقد كان أحسن صنعًا منهما وممن تقدمت الإشارة إليه الإمامُ\nالقرطبي في \"تفسيره \" (١٧/١٢)؛ فإنه أشار إلى تضعيفه بتصديره إياه بقوله:\n\"روي ... \".\n<span data-type=\"title\" id=toc-6153>٦١٢٩ </span>- (قال عيسى ابنُ مريمَ: اِتَّخِذوا البيوتَ منازلَ، والمساجدَ\nسكنًا، وكَلوا مِنْ بَقْلِ البَرِّيَّة، [واشربوا من ماء القَرَاحِ، واخرُجوا من\nالدنيا بسلامٍ) .\nمنكر.\nأخرجه ابن عدي في (الكامل \" (٤/١٨) من طريق الحارث بن عبد الله\nالهمداني: ثنا شريك عن عاصم بن أبي النجود والأعمش عن أبي صالح عن أبي\nهريرة قال: قال رسول الله ﷺ: ... فذكره، والزيادة للأعمش، وقال:\n\"وهذا منكر عن عاصم والأعمش جميعًا، ولا أدري لعل البلاء فيه من الحارث \".","vol":"13","page":290},{"text":"قلت: قد عرفت من الحديث الذي قبله أن الحارث مستقيم الحديث - كما\nقال ابن حبان -، وساثر الرواة ثقات؛ فالأولى تعصيب الجناية والنكارة فيه بشريك\n- وهو: ابن عبد الله القاضي -؛ فإنه معروف بسوء الحفظ، وقد ساق له ابن عدي\nأحاديث كثيرة في نحو ست عشرة صفحة، هذا أحدها، وقال:\n\"وفي بعض ما أمليت من حديثه بعض الإنكار؛ والغالب على حديثه الصحة\nوالاستواء، والذي يقع فِي حَدِيثِه من النكرة؛ إنما أتي فيه من سوء حفظه \".\nثم وجدت ما يدل على أن شريكًا وهم في رفعه؛ فقد قال ابن المبارك في\n\"الزهد\" (١٩٨/٥٦٣): أخبرنا شريك به موقوفًا، ولم يذكر الأعمش في إسناده.\nفهذا هو أصل الحديث موقوف، اضطرب فيه شريك؛ فتارة رفعه وأخرى أوقفه.\nوالله أعلم.\n<span data-type=\"title\" id=toc-6154>٦١٣٠ </span>- (ليس في القيامة راكب غيرنا، ونحن أربعة، أما أنا؛\nفعلى دابة الله الُبراق، وأما أخي صالح فعلى ناقة الله التي عُقِرت، وعمِّي\nحمزة أسد الله وأسد رسوله، على ناقتي العضباء، وأخي وابنُ عمي\nوصهري علي بن أبي طالب على ناقة من نوق الجنة مدبجة الظهر،\nرحلها من زمرد أخضر، مضبب بالذهب الأحمر، رأسها من الكافور\nالأبيض وذنبها من العنبر الأشهب، وقوائهما من المسك الأذفر،\nوعنقها من لؤلؤ، وعليها قبة من نور الله، باطنها عَفْوُ الله ... إلخ،\nفينادي مناد من لدنان العرش، أو قال: من بُطْنانِ العرش: ليس هذا\nملكًا مقربًا، ولا نبيًا مرسلًا، ولا حامل عرش رب العالمين؛ هذا عليُّ\nابنُ أبي طالب أمير المؤمنين (... الحديث) ولو أن عابدًا عبد الله بين","vol":"13","page":291},{"text":"الرُّكن والمقام ألف عام، وألف عام، حتى يكون كالشَّنِّ البالي لَقِيَ اللهَ\nمبغضًا لآل محمدٍ أكبَّهُ الله على مَنْخِره في نار جهنمَ) .\nباطل ظاهر البطلان، قاتل الله واضعه، ما أجرأه على الله! أخرجه الخطيب\nفي \"التاريخ \" (١٣/٢٢ - ١٢٣) من طريق المفضل بن سلم عن الأعمش عن\nعباية الأسدي عن الأصبغ بن نُباتة عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا. وقال:\n\"لم أكتبه إلا بهذا الإسناد، ورجاله فيهم غير واحد مجهول، وآخرون\nمعروفون بغير الثقة \".\nأورده في ترجمة المفضل بن سلم هذا؛ واصفًا إياه بأنه في عداد المجهولين.\nوهذا من فوائد هذا \"التاريخ \" الجليل؛ فإن كتب الرجال المعروفة اليوم لا توجد هذه\nالترجمة فيها.\nومن الواضح جدًا أن واضع هذا الحديث هو من غلاة الشيعة أو الرافضة، وقد\nأشار إلى ذلك الخطيب في آخر كلامه؛ فإن الأصبغ بن نباتة: قال الحافظ:\n\" متروك؛ رمي بالرفض \".\nوالراوي عنه عباية الأسدي، أورده العقيلي في \"الضعفاء\" (٣/٤١٥)، ووصفه\nبأنه غال ملحد.\nفهو - أو: شيخه - المتهم بوضعه.\nويبدو لي أن أحد المتأخرين سرقه وركب عليه إسنادًا آخر؛ فذكره الخطيب أيضًا\nفي \"التاريخ \" (١١/١١٢) من طريق عبد الجبار بن أحمد بن عبيد الله السمسار:\nحدثنا علي بن المثنى الطُّهوي: حدثنا زيد بن الحباب حدثنا عبد الله بن لهيعة:\nحدثنا جعفر بن ربيعة عن عكرمة عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا؛ نحوه بطوله. وقال:","vol":"13","page":292},{"text":"\"لم أكتبه إلا بهذا الإسناد، وابن لهيعة ذاهب الحديث \"!\nكذا قال! وتعصيب الجناية بابن لهيعة أبعد ما يكون عن العدل والصواب،\nفإنه عالم فاضل، وما رمي به من سوء الحفظ لا يتحمل مثل هذا الزور والكذب،\nوإنما الآفة من السمسار هذا، ولا أدري كيف شرد الخطيب عنه، وهو لم يذكر في\nترجمته ما يدل على حاله إلا أن ساق له هذا الحديث، فكان ينبغي أن يقول فيه\nما قاله في المفضل بن سلم:\n\"في عداد المجهولين \".\nبل وأن يعصب الجناية في هذا الحديث به، أو بشيخه الطهوي؛ لأن ابن عدي\nقد أشار إلى ضعفه كما في \"التهذيب \"، وقد وثقه ابن حبان، وروى عنه جمع من\nالثقات، فالأول أولى به، وهو ما فعل الذهبي، فإنه قال في ترجمته السمسار! ذا:\n\"روى عن علي بن المثنى الطهوي، فأتى بخبر موضوع في فضائل علي \".\nفأشار إلى هذا الحديث، وأن المتهم به هذا السمسار، وتبعه الحافظ في\nلا اللسان!، فساق طرفًا من الحديث برواية الخطيب، وذكر ما تقدم عنه من إعلاله\nبابن لهيعة، ثم رده بقوله:\n\"قلت: ابن لهيعة مع ضعفه لبريء من عهدة هذا الخبر.، ولو حلفت؛ لحلفت\nبين الركن والمقام إنه لم يروه قط \".\nولقد صدق ﵀.\nومن الغريب أن ابن الجوزي لما أورد الحديث في \"الموضوعات \" (١/٣٩٣ -\n٣٩٥) من طريق الخطيب بإسناديه؛ وافقه على إعلاله الثاني بابن لهيعة! وتعقبه\nالسيوطي بما تقدم عن الذهبي والعسقلاني؛ فأحسن.","vol":"13","page":293},{"text":"<span data-type=\"title\" id=toc-6155>٦١٣١ </span>- (تَعَلَّموا الشِّعرَ؛ فإنَّ فيه حِكَمًا وأمثالًا) .\nموضوع.\nأخرجه الخليلي في \"الإرشاد \" (٣/٩٨٥ - ٩٨٦) ومن طريقه\nالذهبي في \"سير الآعلام \" (١٤/٤٣١ - ٤٣٢) عن صالح بن عبد الجبار الحضرمي:\nحدثنا محمد بن عبد الرحمن البَيلماني عن أبيه عَنْ ابْنِ عُمَرَ ... مرفوعًا. وقال\nالذهبي:\n\"هذا حديث واهي الإسناد\" -\nقلت: وآفته محمد بن عبد الرحمن هذا؛ فإنه متهم بالوضع، وقد تقدمت له\nبعض الأحاديت الموضوعة؛ فانظر الأرقام (٥٤ و٨٢٠) .\nوصالح بن عبد الجبار غير معروف العدالة عندي، وذكر الذهبي أنه أتى بخبر\nمنكر جدًا، لكن الراوي عنه ضعيف، وفوقه انقطاع، وقد سبق تخريجه برقم\n(٣٦٥٩) .","vol":"13","page":294},{"text":"<span data-type=\"title\" id=toc-6156>٦١٣٢ </span>- (من رأى معاهدًا فقال: الحمد لله الذي فَضَّلني عليك\nبالإسلام وبالقرآن وبمحمد ﷺ؛ لم يجمع الله بينَه وبينَه في النار) .\nموضوع.\nأخرجه الخليلي في (الإرشاد\" (٣/٩٨١) من طريق يحيى بن بدر\n- وهو سمرقندي -: حدثنا أبو عثمان جابر بن عثمان السمرقندي: حدثنا أبو\nمقاتل: حدثنا شعبة عن ثابت عن أنس ... مرفوعًا. ذكره في ترجمة جابر هذا،\nوقال:\n\"يروي عن أبي مقاتل وغيره، صاحب غرائب \".\nقلت: وليس له ذكر في \"الميزان \" و\"اللسان \" ولا في غيرهما. ثم قال الخليلي:\n\"هزا حديث لا يعرف بالبصرة من حديث شعبة ولا من حديث ثابت،","vol":"13","page":294},{"text":"وليس إلا من حديث سمرقند، والحمل فيه على الرواة الضعفاء منهم، وإنما يعرف\nمن حديث عمرو بن دينار قهرمان آل الزبير عن [سالم عن] أبيه: أن النبي ﷺ\nقال: \"من رأى مبتلى ...، الحديث \".\nقلت: لقد كان الأولى أن يسوقه بتمامه حتى يتبين الفرق بينه وبين حديث\nالترجمة، ولكن هكذا عادة الحفاظ إنما يسوقون الطرف الأول منه الدال على سائره\nاعتمادًا على معرفة القرّاء! وتمامه:\n\"الحمد الله الذي عافاني مما ابتلاك به، وفضلني على كثير ممن خلق تفضيلًا،\nإلا عوفي من ذلك البلاء كائنًا ما كان ما عاش\".\nوعمرو بن دينار هذا ضعيف، لكن لحديثه شاهد من حديث أبي هريرة\nمرفوعًا، رواه الترمذي أيضًا بلفظ:\n\"لم يصبه ذلك البلاء\" ... ليس فيه: \"كائنًا ... \".\nوهو مخرج مع حديث سالم في \"الصحيحة\" (٦٠٢) تخريجًا علميًا دقيقًا؛\nفليراجعه من شاء.\nونعود إلى حديث الترجمة لأقول:\nإن الحمل فيه على أبي مقاتل شيخ جابر بن عثمان؛ فإنه متهم بالوضع، فقد\nكذبه ابن مهدي وغيره، وقال أبو نعيم والحاكم وأبو سعيد النقاش:\n\"حدث عن مسعر وأيوب وعبيد الله بن عمر بأحاديث موضوعة\". وقال\nالذهبي في \"الكنى/ الميزان \":\n\"أحد التلفى\". وكذ! في \"اللسان \". ووقع في \"كنى التقريب\":\n\"أبو مقاتل السمرقندي؛ مقبول، من الثامنة. ت \"!","vol":"13","page":295},{"text":"ولا أدري كيف وقع له هذا؟! فقد ترجمه في \"اللسان\" - تبعًا لأصله \"الميزان \" -\nترجمة سيئة جدًا، وذكر له بعض الموضوعات التي اتهم بها، وذلك تحت اسمه\n\"حفص بن سلم \"، وتقدم مني أحدها برقم (١٢٤٥) .\nومن ذلك تعلم أن الحافظ الخليلي لم يعرف حاله في الرواية حين ترجمه\nبقوله في \"الإرشاد\" (٣/٩٧٥):\n\"مشهور بالصدق والعلم، غير مخرج في \"الصحيح \"، سمع هشام بن عروة\nو...، وكان ممن يفتي في أيامه، وله في العلم والفقه محل، يُعنى بجمع حديثه \".\n(تنبيه) لقد اختلط على الدكتور محمد سعيد محقق \"الإرشاد\" لفظ حديث\nعمرو بن دينار ... بلفظ حديث أبي هريرة الذي ذكرته سابقًا، فإنه لما ذكر تمام\nحديث عمرو؛ ذكره بلفظ أبي هريرة، وبينهما فرق كبير - كما عرفت من بياني\nالمتقدم -.\n<span data-type=\"title\" id=toc-6157>٦١٣٣ </span>- (قرأتُ على رسولِ اللَّهِ ﷺ، فأمرني أن أُكَبِّر فيها إلى أن\nأَخْتِمَ! يعني: ﴿الضحى﴾) .\nمنكر.\nأخرجه ابن أبي حاتم في \"العلل \" (٢/٧٦ - ٧٧)، والفاكهي في \"أخبار\nمكة \" (٣/٣٥/ ١٧٤٤)، والحاكم (٣/ ٣٠٤)، والبيهقي في \"شعب الإيمان \" (٢/\n٣٧٠/٢٠٧٧ - ٢٠٨١)، والبغوي في \"تفسيره\" (٤/٥٠١)، والذهبي في \" الميزان \"\nعن أحمد بن محمد بن القاسم بن أبي بَزَّة قال: سمعت عكرمة بن سليمان\nيقول: قرأت على إسماعيل بن عبد الله بن قُسْطَنْطِيْن، فلما بلغت: ﴿والضحى﴾،\nقال لي: كبِّر كبِّر عند خاتمة كل سورة حتى تختم، وأخبره عبد الله بن كثير: أنه\nقرأ على مجاهد فأمره بذلك، وأخبره مجاهد: أن ابن عباس أمره بذلك. وأخبره","vol":"13","page":296},{"text":"ابن عباس: أن أُبي بن كعب أمره بذلك، وأخبره أبي بن كعب: أن النبي ﷺ\nأمره بذلك. وقال ابن أبي حاتم عقبه:\n\"قال أبي: هذا حديث منكر\".\nقلت: وعلته ابن أبي بزة؛ فقد قال في \"الجرح والتعديل \" (١/١/٧١):\n\"قلت لأبي: ابن أبي بزة ضعيف الحديث؟ قال: نعم، ولست أحدث عنه؛\nفإنه روى عن عبيد الله بن موسى عن الأعمش عن إبراهيم عن علقمة عن عبد الله\nعن النبي ﷺ حديثًا منكرًا\". وقال العقيلي في \"الضعفاء\" (١/١٢٧):\n\"منكر الحديث، ويوصل الأحاديث \". وقال الذهبي:\n\" ليّن الحديث \". وأقره الحافظ في \"اللسان \".\nولهذا لما قال الحاكم عقب الحديث: \"صحيح الإسناد\"؛ تعقبه الذهبي في\n\"التلخيص\" بقوله:\n\" البزي تُكلم فيه \". وقال في ترجمته من والعبر\" (١/٤٤٥ - الكويت):\n\"وكان ليِّن الحديث، حجة في القرآن\".\nولذلك أورده في \"الضعفاء\" (٥٥/٤٢٨)، وقال في \"سير الأعلام \" (١٢/ ٥١)\nردًا على تصحيح الحاكم للحديث:\n\"وهو منكر\". وقال في \"الميزان\" عقب الحديث:\n! حديث غريب، وهو مما أنكر على البّزِّي، قال أبو حاتم؛ هذا حديث منكر\".\nوأقره الحافظ في \"لسانه\". وقال ابن كثير في \"التفسير\" عقب الحديث:\n\"فهذه سنة تفرد بها أبو الحسن أحمد بن محمد البزي من ولد القاسم بن","vol":"13","page":297},{"text":"أبي بزة، وكان إمامًا في القراءات، فأما في الحديث؛ فقد ضعفه أبو حاتم الرازي\nوأبو جعفر العقيلي ... \". ثم ذكر كلامهما المتقدم، ثم قال:\n\"لكن حكى الشيخ شهاب الدين أبو شامة في \"شرح الشاطبية\" عن\nالشافعي: أنه سمع رجلًا يكيبر هذا التكبير في الصلاة؛ فقال: \"أحسنت وأصبت\nالسنة\"، وهذا يقتضي صحة الحديث \".\nفأقول: كلا؛ وذلك لأمرين:\nأحدهما: أن هذا القول غير ثابت عن الإمام الشافعي، ومجرد حكاية أبي\nشامة عنه لا يعني ثبوته؛ لأن بينهما مفاوز. ثم رأيت ابن الجزري فد أفاد في\n\"النشر في القراءات العشر\" (٢/٣٩٧) أنه من رواية البزي عن الشافعي؛ فصح أنه\nغير ثابت عته. ويؤكد ذلك أن البزي اضطرب فيه، فمرة قال: محمد بن إدريس\nالشافعي، ومرة قال: الشافعي إبراهيم بن محمد! فراجعه.\nوالآخر: أنه لو فرض ثبوته عنه؛ فليس هو بأقوى من قول التابعي: من السنة\nكذا؛ فإن من المعلوم أنه لا تثبت بمثله السنة، فبالأّوْلى أن لا تثبت بقول من بعده؛\nفإن الشافعي ﵀ من أتباع التابعين أو تبع أتباعهم. فتأمل.\nوللحديث علة ثانية: وهي شيخ البزي: عكرمة بن سليمان؛ فإنه لا يعرف\nإلا بهذه الروأية، فإن ابن أبي حاتم لما ذكره في \"الجرح والتعديل \" (٣/٢/ ١١)؛ لم\nيزدعلى قوله:\n\"روى عن إسماعيل بن عبد الله بن قسطنطين، روى عنه أحمد بن محمد.\nأبن أبي بزة المكي \"*\nفهو مجهول العين - كما تقتضيه القواعد العلمية الحديثية -؛ لكنه قد توبع\nفي بعضه - كمايأتي -.","vol":"13","page":298},{"text":"وله علة ثالثة: وهي جهالة حال إسماعيل بن عبد الله بن قسطنطين؛ فقد أورده\nابن أبي حاتم (١/ ١/ ١٨٠) وقال:\n\"روى عنه محمد بن إدريس الشافعي، ويعقوب بن أبي عباد المكي\".\nولم يذكر فيه جرحًا ولا تعديلًا، ولا رأيت له ذكرًا في شيء من كتب الجرح\nوالتعديل الأخرى، ولا ذكره ابن حبان في \"ثقاته\" على تساهله في توثيق المجهولين!\nوأما المتابعة التي سبقت الإشارة إليها: فهي من الإمام محمد بن إدريس\nالشافعي رحمه الله تعالى؛ فقال ابن أبي حاتم في \"آداب الشافعي ومناقبه \"\n(ص ١٤٢): أخبرني محمد بن عبد الله بن عبد الحكم - قراءة عليه -: أنا الشافعي:\nثنا إسماعيل بن عبد الله بن قسطنطين (يعني: قارئ مكة) قال: قرأت على\nشبل (يعني: ابن عباد)، وأخبر شبل أنه قرأ على عبد الله بن كثير، وأخبر عبد الله\nابن كثيرا أنه قرأ على مجاهد، وأخبر مجاهد أنه قرأ على ابن عباس، وأخبر ابن\nعباس أنه قرأ على أبي بن كعب، وقرأ أبي بن كعب على رسول الله ﷺ.\nقلت: هكذا الرواية فيه؛ لم يذكر: ﴿الضحى﴾ والتكبير، وكذلك هو في\n\"تاريخ بغداد\" (٢/٦٢) من طريق أبي العباس محمد بن يعقوب الأصم قال: نا\nمحمد بن عبد الله بن عبد الحكم المصري ... به.\nوخالف جد أبي يعلى الخليلي؛! فقال أبو يعلى في \"الإرشاد\" (١/٤٢٧):\nحدثنا جدي: حدثنا عبد الرحمن بن أبي حاتم ... بإسناده المذكور في \"الآداب \"\nنحوه؛ إلا أنه زاد في آخره فقال:\n! ... فلما بلغت: ﴿والضحى﴾؛ قال لي: يا ابن عباس! كبر فيها؛ فإني\nقرأت على رسول الله ﷺ ... \" إلخ - كما فِي حَدِيثِ الترجمة -.","vol":"13","page":299},{"text":"قلت: وجدُّ أبي يعلى؛ لم أجد له ترجمة إلا في \"الإرشاد\" لحفيده الحافظ\nأبي يعلى الخليلي (٢/٧٦٥ - ٧٦٦)، وسمى جماعة روى عنهم، ولم يذكر أحدًا\nروى عنه؛ فكأنه من المستورين الذين لم يشتهروا بالرواية عنه، ولعله يؤيد ذلك\nقول الحافظ الخليلي:\n\"ولم يرو إلا القليل \". مات سنة (٣٢٧) .\nوكذا في \"تاريخ قزوين\" للرافعي (٢/١٣٤) - نقلًا عن الخليلي -.\nقلت: فمثله لا تقبل زيادته على الحافظين الجليلين: ابن أبي حاتم وأبي\nالعباس الأصم؛ فهي زيادة منكرة. ويؤيد ذلك ما تقدم عن الحافظ ابن كثير: أنها\nسنة تفرد بها أبو الحسن البزي. مع شهادة الحفاظ المتقدمين بأن الحديث منكر.\nوالله أعلم.\nوقد رواه البزي مرة بزيادة أخرى معضلًا؛ فقال ابن الجزري ﵀ في\n\"النشر في القراءات العشر\" (٢/٣٨٨):\n\"روى الحافظ أبو العلاء بإسناده عن أحمد بن فرج عن البزي أن الأصل في\nذلك (يعني: التكبير المذكور): أن النبي ﷺ انقطع عنه الوحي؛ فقال المشركون:\nقلا محمدًا ربه؛ فنزلت: سورة: ﴿والضحى﴾، فقال النبي ﷺ:\n\"الله أكبر\".\nوأمر النبي ﷺ أن يكبر إذا بلغ: ﴿والضحى﴾ مع خاتمة كل سورة حتى يختم.\nوذكره ابن كثير في \"تفسيره، معلقًا دون أن يعزوه للبزي عقب روايته المتقدمة\nالمسندة؛ فقال:\n\"وذكر القراء في مناسبة التكبير من أول سورة ﴿الضحى﴾ أنه لما تأخر\nالوحي ... \" إلخ نحوه، وعقب عليه بقوله:","vol":"13","page":300},{"text":"\"ولم يرو ذلك بإسناد يحكم عليه بصحة أو ضعف \".\nوأقره ابن الجزري على ذلك (ص ٣٨٨)، وعقب عليه بقوله؛\n\"يعني كون هذا سبب التكبير، وإلا؛ فانقطاع الوحي مدة أو إبطاؤه مشهور،\nرواه سفيان عن الأسود بن قيس عن جندب البجلي - كما سيأتي -، وهذا إسناد\nلا مرية فيه ولا شك. وقد اختلف أيضًا في سبب انقطاع الوحي أو إبطائه، وفي\nالقائل: (قلاه ربه)، وفي مدة انقطاعه ... \".\nثم ساق في ذلك عدة روايات كلها معلولة؛ إلا رواية سفيان التي أشار إليها،\nوقد عزاه بعد للشيخين، وقد أخرجها البخاري (١١٢٤ و١١٢٥ و٤٩٨٣)، ومسلم\n(٥/١٨٢)، والترمذي (٣٣٤٢) وصححه، وأحمد (٤/٣١٣)، وا لطبراني (٢/ ١٨٦\nو١٨٧) من طرق عن سفيان، ولفظه:\nاحتبس جبريل اللَّهِ ﷺ على النبي ﷺ؛ فقالت امرأة من قريش: أبطأ عليه\nشيطانه، فنزلت: ﴿والضحى. والليل إذا سجى. ما ودعك ربك وما قلى﴾ .\nولسفيان متابعات كثيرة في \"الصحيحين \" وغيرهما بألفاظ متقاربة، فمن شاء\nالوقوف عليها؛ فليتتبعها فيهما، وقد يسر السبيل إليها الحافظ ابن حجر - كعادته\nفي \"الفتح \" -؛ فليرجع إليه من أرادها.\nفأقول: وبناء على هذا الحديث الصحيح يمكننا أن نأخذ منه ما نؤكد به نكارة\nالزيادة المتقدمة من رواية أحمد بن الفرج عن البزي؛ لعدم ورودها في \"الصحيح \"،\nوأن ما يحكى عن القراء ليس من الضروري أن يكون ثابتًا عندهم، فضلًا عن غيرهم\n- كما سيأتي بيانه في اختلاف القراء في هذا التكبير الذي تفرد به البزي -.\nومن المعلوم في علم المصطلح أن الحديث المنكر هو ما رواه الضعيف مخالفًا","vol":"13","page":301},{"text":"للثقة. وهذه الزيادة من هذا القبيل، وبهذا الطريق رد الحافظ حديثًا آخر من رواية\nالطبراني فيه سبب آخر لنزول ﴿والضحى﴾، لعله ييسر لي تخريجه فيما بعد (١)؛\nفقال الحافظ (٨/ ٧١٠):\nلأغريب، بل شاذ (!) مردود بما في (الصحيح) \".\nثم ذكر روايات أخرى في سبب نزولها مخالفة أيضًا، ثم ردها بقوله:\n\"وكل هذه الروايات لا تثبت \".\nقلت: ونحوها ما روى ابن الفرج أيضًا قال: حدثني ابن أبي بزة بإسناده: أن\nالنبي ﷺ أهدي إليه قطف عنب جاء قبل أوانه؛ فهمَّ أن يأكل منه، فجاءه سائل\nفقال: أطعموني مما رزقكم الله؟ قال: فسلَّم إليه العنقود. فلقيه بعض أصحابه\nفاشتراه منه، وأهداه للنبي ﷺ، وعاد السائل فسأله، فأعطاه إياه، فلقيه رجل آخر\nمن الصحابة، فاشتراه منه، وأهداه للنبي ﷺ، فعاد السائل فسأله فانتهره وقال:\n\"إنك مُلحٌّ \". فانقطع الوحي عن النبي ﷺ أربعين صباحًا؛ فقال المنافقون:\nقلا محمدًا ربُّه، فجاء جبريل ﵇ فقال: اقرأ يا محمد! قال: وما أقرأ؟\nفقال: اقرأ: ﴿والضحى﴾ ... !، ولقنه السورة، فأمر النبي ﷺ أبيًا لما بلغ:\n﴿والضحى﴾؛ أن يكبر مع خاتمة كل سورة حتى يختم. ذكره ابن الجزري وقال\nعقبه:\n\"وهذا سياق غريب جدًا، وهو مما انفرد به ابن أبي بزة أيضًا، وهو معضل \".\nقلت: وفي هذا دليل على ضعف البزي هذا، لتلونه في رواية الحديث ١ ا،١ حد،\nفإن ذلك مما يشعر بأنه غير حافظ للحديث ولا ضابط - كما هو معروف عند أهل\n_________\n(١) انظر رقم (٦١٣٦) .","vol":"13","page":302},{"text":"المعرفة بهذا الفن الشريف -؛ فلا جرم أنه ضعفه أبو حاتم والعقيلي والذهبي\nوالعسقلاني - كما تقدم -، وقال الحافظ أبو العلاء الهمداني:\n\" لم يرفع أحد التكبير إلا البزي، ورواه الناس فوقفوه على ابن عباس ومجاهد\".\nذكره ابن الجزري (ص٣٩٥)، ثم قال:\n\"وقد تكلم بعض أهل الحديث في البزي، وأظن ذلك من قبل رفعه له؛\nفضعفه أبو حاتم والعقيلي\".\nأقول: ما أصاب العلائي في ظنه؛ فإن من ضعفه - كالمذكوريْن -؛ ما تعرضوا\nلحديثه هذا بذكر، وإنما لأنه منكر الحديث - كما تقدم عن العقيلي -، ومعنى\nذلك: أنه يروى المناكير، وأشار أبو حاتم إلى أن منها ما رواه عن ابن مسعود، وإن\nكان لم يسق متنه.\nثم إن الموقوف الذي أشار إليه العلائي فما ذكر له إسنادًا يمكن الاعتماد\nعليه؛ لأنه لم يسقه (ص ٣٩٧) إلا من طريق إبراهيم بن أبي حية قال: حدثني\nحميد الأعرج عن مجاهد قال: ختمت على عبد الله بن عباس تسع عشرة ختمة،\nكلها يأمرني أن أكبر فيها من.: ﴿ألم نشرح﴾ \".\nوإبراهيم هذا: قال البخاري في \"التاريخ الكبير\" (١/١/ ٢٨٣):\n\"منكر الحديث، واسم أبي حية: اليسع بن أسعد\". وقال الدارقطني:\n\"متروك \".\nفهو ضعيف جدًا؛ فلا يصح شاهدًالحديث البزي، مع أنه موقوف.\nإذا عرفت أيها القارئ الكريم ضعف هذا الحديث ونكارته؛ فإن من المصائب\nفي هذا الزمان والفتنة فيه أن يتطاول الجهال على الكتابة فيما لا علم لهم به؛","vol":"13","page":303},{"text":"أقول هذا لأنه وقع تحت يدي وأنا أحرر الكلام على هذا الحديث رسالة للمدعو\nأحمد الزعبي الحسيني بعنوان: \"إرشاد البصير إلى سُنِّيَّةِ التكبير عن البشير\nالنذير\"، رد فيها - كما يقول - على الأستاذ إبراهيم الأخضر، الذي ذهب في كتابه\n\"تكبير الختم بين القراء والمحدثين \" إلى أن التكبير المشار إليه ليس بسنة. فرأيت\nالزعبي المذكور قد سلك سبيلًا عجيبًا في الرد عليه أولًا، وفي تأييد سنّية التكبير\nثانيًا؛ تعصبًا منه لما تلقاه من بعفض مشايخه القراء الذين بادروا إلى تقريظ رسالته\nدون أن يعرفوا ما فيها من الجهل بعلم الحديث، والتدليس؛ بل والكذب على\nالعلماء، وتأويل كلامهم بما يوافق هواه، وغير ذلك مما يطول الكلام بسرده، ولا\nمجال لبيان ذلك مفصلًا؛ لأنه يحتاج إلى وقت وفراغ، وكل ذلك غير متوفر لدي\nالآن؛ ولا سيما والأمر كما يقال في بعض البلاد: \"هذا الميت لا يستحق هذا\nالعزاء\"؛ لأن مؤلفها ليس مذكورًا بين العلماء، بل إنها لتدل على أنه مذهبي\nمقلد، لا يَعْرِفُ الحق إلا بالرجال، ولكن لا بدّ لي من الإشارة بأخصر ما يمكن من\nالعبارة إلى بعض جهالاته المتعلقة بهذا الحديث الذي صرح بصحته، بل وزعم أنه\nمتواتر عن النبي ﷺ!\n١ - ذكر (ص ١٢) تصحيح الحاكم إياه، ولم يعقب عليه برد الذهبي له أو غيره\nممن تقدم ذكره من العلماء!\n٢ - بل زاد على ذلك (ص ١٤) فقال: \"يكفي في حجية سنة التكبير حديث\nالحاكم \"، الأمر الذي يدل على جهله بموقف العلماء من تصحيحات الحاكم، أو أنه\nتجاهل ذلك إ!\n٣ - نقل (ص ١٥ - ١٦) عن كتاب \"غاية النهاية\" لابن الجزري (﵀)\nترجمة مختصرة لعكرمة بن سليمان - الذي بينت آنفًا أنه من علل هذا الحديث\nلجهالته - جاء فيها قول ابن الجزري:","vol":"13","page":304},{"text":"\"تفرد عنه البزي بحديث التكبير\".\nوهذا نص بأن عكرمة هذا مجهول العين عند من يعرف، فجهل الزعبي ذلك\nأو تجاهله؛ فزعم أنه ثقة فقال (ص ١٧):\n\"رجال السند كلهم ثقات (!)، جهابذة، أذعنت الأمة لهم بالقبول والحفظ \"!!!\n٤ - قال (ص ١٧ و٣١):\n\" فالحديث قوي ليس له معارض في صحته \"!\nمع أنه نقل في غير ما موضع ما عزوته إلى أبي حاتم أنه حديث منكر. وإلى\nالذهبي أنه مما أنكر على البزي، وقول العقيلي في البزي:\n\"منكر الحديث \".\nولكنه تلاعب بأقوالهم وتأولها تأويلًا شنيعًا؛ فأبطل دلالتها على ضعف\nالحديث وراويه! وتجاهل قول أبي حاتم فيه:\n\"ضعيف الحديث \".\nفلم يتعرض له بذكر؛ لأنه يبطل تأويله، وذلك هو شأن المقلدة وأهل الأهواء\nقديمًا وحديثًا. انظر (ص ٢٢ و٢٥) .\n٥ - قال (ص ٢١) وهو ينتقد غيره، وهو به أولى:\n\"فترى الواحد من إلناس يصحح حديثًا ويضعفه بمجرد أن يجد في كتاب من\nكتب الرجال عن رجل بأنه غير ثقة ... \".\nكذا قال! وهو يريد أن يقول بأنه ثقة أو غير ثقة؛ لينسجم مع التصحيح\nوالتضعيف المذكورين في كلامه، ولكن العجمة لم تساعده! وأول كلامه ينصب","vol":"13","page":305},{"text":"عليه تمامًا؛ لأنه يصحح هذا الحديث دون أن يجد موثقًا لعكرمة بن سليمان،\nوالبزي هذا، بل إنه ممن اتفق أهل العلم بالجرح والتعديل على تضعيفه وتضعيف\nحديثه - كما تقدم -؛ ولذلك طعن فيهم في التالي:\n٦ - قال بعد أن نصب نفسه (ص ١٩) لمناقشة آراء العلماء - يعني: المضعفين\nللحديث - ورواية الذين أشرت إليهم آنفًا! قال (ص ٢٢)؛\n\"فكون البزي قد جُرِحَ في الحديث؛ فإن ذلك قد يكون لنسيان في الحديث\nأو لخفة ضبطه فيه أو غير ذلك ... قال (ص ٢٣): فكون البزي لين الحديث لا\nيؤلر في عدم (!) صحة حديث التكبير، على زعم من قال: إنه لين\".\nكذا قال فُضَّ فوه: \"زعم ... \"! وهو يعني: الذهبي ومن تقدمه من الأئمة\nالمشار إليهم آنفًا؛ فهو يستعلي عليهم، ويرد تضعيفهم بمجرد الدعوى أن ذلك لا\nيؤلر في صحة الحديث! فإذا كان كلام هؤلاء لا يؤثر عنده؛ فكلام من هو المؤثر؟!\nوإن من عجائب هذا الرجل وغرائبه أنه عقد بحثًا جيدًا (ص ١٩ - ٢١)،\nونقل فيه كلامًا للذهبي قيمًا، خلاصته: أن للحديث رجالًا، وأن هناك علماء\nمعروفين لا يدرون ما الحديث؟ ثم أشار هذا الرجل بكلام الذهبي، ورفع من شأنه\nوقال: \"وكلامه يدل أن لكل فن رجالًا \". وهذا حق؛ فهل يعني أن الرجل من\nهؤلاء الرجال حتى استجاز لنفسه أن يرد تضعيف أهل الاختصاص بهذا العلم\nوتجريحهم، وهو ليس في العير ولا في النفير؟! نعوذ بالله من العجب والغرور واتباع\nالأهواء والتقليد الأعمى، والانتصار له بالسَّفْسَطَةِ والكلام العاطل! والجهل\nالعميق! وتأمل في قوله المتقدم:\n\" ... لا يؤثر في عدم صحة حديث التكبير\"!\nفإنه يعني: \" ... في صحة ... \" إلخ؛ كما يدل عليه سياق كلامه؛ فهذا","vol":"13","page":306},{"text":"من عيِّه وجهله. ولا أدل على ذلك مما يأتي، وإن كان فيما سبق ما يكفي.\n٧ - قال (ص ٢٤):\n\"وكذلك التكبير نقل إلينا مسلسلًا بأسانيد متواترة إلى النبي ﷺ \"!\nوهذا كذب وزور بيِّن، ولو كان صادقًا؛ لم يسوِّد صفحات في الرد بجهل بالغ ع\nلى علماء الحديث الذين ضعفوا البزي وحديثه، ولاكتفى بإثبات تواتره المزعوم.\nولكن في هذا حكمة بالغة ليتبين المبطل من المحق، والجاهل من العالم، والمغرض\nمن المخلص!\n٨ - ثم كذب كذبة أخرى فقال (ص ٢٧):\n\"فتجد أن الذهبي يقوي هذا الحديث\".\nوسبب هذه أنه ساق ترجمة البزي عند الذهبي، وفيها أنه روى الحديث عنه\nجماعة؛ فاعتبر ذلك تقوية للحديث، وذكر فيها أثرًا عن حميد الأعرج - وهو من\nأتباع التابعين -، فجعله شاهدًا للحديث المرفوع، وهذا من بالغ جهله بهذا العلم أو\nتجاهله، وأحلاهما مر!\n٩ - ومما يدل على ذلك قوله (ص ٣٠):\n\"فإذا روى الشافعي عن رجل وسكت عنه؛ فهو ثقة\"!\nوهذا منتهى الجهل بهذا العلم الشريف، والجرأة على التكلم بغير علم؛ فإن\nهذا خلاف المقرر في علم المصطلح: أن رواية الثقة عن الرجل ليس توثيقًا له، وهذا\nولو لم يكن مجروحًا، فكيف إذا كان مطعونًا فيه؟! فالله المستعان.\n١٠ - ونحو ذلك قوله (ص ٣٥):\n\"والبزي. قد وثقه الحافظ ابن الجزري بقوله: أستاذ محقق ضابط متقن \"!","vol":"13","page":307},{"text":"وفي هذا تدليس خبيث وتلبيس على القراء؛ لأنه - أعني: الجزري - إنما قال\nهذا فيما هو مختص به - أعني: البزي - من العلم بالقراءة، وليس في روايته\nللحديث - كما يدل على ذلك السياق والسياق، وهما من المقيدات؛ كما هو معروف\nعند العلماء -، بل إنه قد صرح بذلك في \"النشر\" (١/١٢٠)؛ فقال ما نصه:\n\"وكان إمامًا في القراءة محققًا ضابطًا متقنًا لها ثقة فيها\".\nومن العجيب حقًا أن هذا المدلس على علم بهذا النص؛ لأنه قد ذكره في\nالصفحة (٣٦) فيما نقله عن المحدث السندي؟ فتجاهله ليسلك على القراء تدليسه!\nوأعجب من ذلك أنه تجاهل تعقيب السندي ﵀ على ذلك بقوله:\n\"فلا يقدح في ذلك كونه ضعيف الحديث في غيرما يتعلق بالقراءة\".\nقلت: فهذه شهادة جديدة من المحدث السندي تضم إلى شهادات الأئمة\nالمتقدمين تدمغ هذا الجاهل دمغًا، وتمحو دعواه الباطلة محوًا، وتجعل رسالته هباءً\nمنثورًا.\n١١ - ومن أكاذيبه الخطيرة التي لا بد من ذكرها وبيانها وختم هذا البحث بها\nقوله (ص ٣٤) - بعد أن ذكر تصحيح الحاكم للحديث -:\n\"وجاء تواتر الأمة على فعله \"!\nفهذا كذب محض لم يقله أحد قبله! فإن المسألة الخلاف فيها قديم بين القراء،\nفضلًا عن غيرهم؛ فإنه لم يقل بالتكبير المذكور في الحديث من القراء المشهورين\nغير عبد الله بن كثير المذكور في إسناده المتقدم، وهو مكي توفي سنة (١٢٠) . ثم\nتلقاه المكيون عنه؛ كما حقق ذلك ابن الجزري (٢/٣٩٢)، وقال قبل ذلك\n(٢/ ٣٩٠) بعد أن ذكر الحديث وغيره مما تقدم:","vol":"13","page":308},{"text":"\"قال الداني: فهذا سبب التخصيص بالتكبير من أخر: ﴿والضحى﴾،\nواستعمال النبي ﷺ إياه، وذلك كان قبل الهجرة بزمان؛ فاستعمل ذلك المكيون،\nونقل خَلَفهم عن سلفهم، ولم يستعمله غيرهم؛ لأنه اللَّهِ ﷺ ترك ذلك بعد، فأخذوا\nبالآخر من فعله \".\nفأين التواتر الذي زعمه هذا الجاهل - أو: المتجاهل - ونسبه إلى الأمة، مع\nتصريح هذا الإمام الداني بأنه لم يستعمله غير المكين؟! أم أن هؤلاء ليسوا عنده من\nالأمة؟! وماذا يقول في تعليل الإمام الداني تركهم له؟!\nثم إن المكيين أنفسهم لم يستمروا على استعماله؛ فقد ذكر الفاكهي في\n\"أخبار مكة\" (٣/٣٦/١٧٤٥) أن ابن أبي عمر قال:\n\"أدركت الناس في مكة على هذا: كلما بلغوا: ﴿والضحى﴾؛ كبروا حتى\nيختموا، ثم تركوا ذلك زمانًا، ثم عاودوه منذ قريب، ثم تركوه إلى اليوم \".\nوابن أبي عمر هذا من شيوخ الفاكهي ومسلم، واسمه: محمد بن يحيى بن\nأبي عمر العدني أبو عبد الله الحافظ، وقد أكثر الفاكهي عنه بحيث أنه روى عنه\nأكثر من خمسمائة رواية - كما ذكر ذلك المعلق على كتابه جزاه الله خيرًا -، مات\nسنة (٢٤٣) .\nقلت: فهذه الرواية مما يُبطل التواتر الذي زعمه؛ لأنها تنفي صراحة انقطاع\nاستمرار العمل، بل قد جاء عن بعض السلف إنكار هذا التكبير واعتبره بدعة،\nوهو عطاء بن أبي رباح المكي؛ فقال الفاكهي: حدثني أبو يحيى بن أبي مرة عن\nابن خنيس قال: سمعت وهيب بن الورد يقول: (قلت: فذكر قصته، وفيها) ولما\nبلغ حميد (وهو: ابن قيس المكي): ﴿والضحى﴾؛ كبر، فقال لي عطاء: إن هذا\nلبدعة.","vol":"13","page":309},{"text":"وهذا إسناد جيد، وفيه إثبات سماع وهيب من عطاء، فما في \"التهذيب \"\n- وتبعه في \"جامع التحصيل\" - أن روايته عن عطاء مرسلة؛ لعله وهم، أو سبق\nقلم! فإن الذي في \"الجرح\" مكان: (عطاء) (طاوس) وهو أقدم وفاة من عطاء.\nوالله أعلم.\nوفتوى ابن تيمية الواردة في المجلد (١٣) من \"مجموع الفتاوى\" (ص ٤١٧ -\n٤١٩) تميل إلى عدم مشروعية هذا التكبير؛ فإنه سئل عنه فقال:\n\" إذَا قَرَأوا بِغَيْرِ حَرْفِ ابْنِ كَثِيرٍ؛ كَانَ تَرْكُهُمْ لِذَلِكَ هُوَ الْأَفْضَلَ، بَلْ الْمَشْرُوعَ\nالْمَسْنُونَ؛ فَإِنَّ هَؤُلَاءِ الْأَئِمَّةَ مِنْ الْقُرَّاءِ لَمْ يَكُونُوا يُكَبِّرُونَ، لَا فِي أَوَائِلِ السُّوَرِ وَلَا فِي\nأَوَاخِرِهَا. فَإِنْ جَازَ لِقَائِلِ أَنْ يَقُولَ: إنَّ ابْنَ كَثِيرٍ نَقَلَ التَّكْبِيرَ عَنْ رَسُولِ اللَّهِ ﷺ\nجَازَ لِغَيْرِهِ أَنْ يَقُولَ: إنَّ هَؤُلَاءِ نَقَلُوا تَرْكَهُ عَنْ رَسُولِ اللَّهِ ﷺ إذْ مِنْ الْمُمْتَنِعِ أَنْ\nتَكُونَ قِرَاءَةُ الْجُمْهُورِ الَّتِي نَقَلَتُهَا أَكْثَرُ مِنْ [نَقَلَةِ] قِرَاءَةِ ابْنِ كَثِيرٍ، قَدْ أَضَاعُوا فِيهَا مَا\nأَمَرَهُمْ بِهِ رَسُولُ اللَّهِ ﷺ؛ فَإِنَّ أَهْلَ التَّوَاتُرِ لَا يَجُوزُ عَلَيْهِمْ كِتْمَانُ مَا تَتَوَفَّرُ الْهِمَمُ\nوَالدَّوَاعِي إلَى نَقْلِهِ، فَمَنْ جَوَّزَ عَلَى جَمَاهِيرِ الْقُرَّاءِ أَنَّ رَسُولَ اللَّهِ ﷺ أَقْرَأَهُمْ بِتَكْبِيرِ\nزَائِدٍ، فَعَصَوْا أَمْرَهُ، وَتَرَكُوا مَا أَمَرَهُمْ بِهِ؛ اسْتَحَقَّ الْعُقُوبَةَ الْبَلِيغَةَ الَّتِي تَرْدَعُهُ وَأَمْثَالَهُ\nعَنْ مِثْلِ ذَلِكَ\". ثم قال:\n\"وَلَوْ قُدِّرَ أَنَّ النَّبِيَّ ﷺ أَمَرَ بِالتَّكْبِيرِ لِبَعْضِ مَنْ أَقْرَأَهُ؛ كَانَ غَايَةُ ذَلِكَ يَدُلُّ\nعَلَى جَوَازِهِ أَوْ اسْتِحْبَابِهِ ... \".\nومن غرائب ذاك الزعبي أنه نقل (ص ٤٩ - ٥١) فتوى ابن تيمية هذه، ثم\nاستخلص منها أن ابن تيمية يقول بسنية التكبير! فذكرني المسكين بالمثل المعروف:\n\"عنزة ولو طارت\"؛ فإنه تجاهل عمدًا قول ابن تيمية الصريح في الترك، بل المشروع\nالمسنون. كما تجاهل إيماءه القوي بعدم ثبوت الحديث بقوله: \"ولو قُدِّر أن النبي ﷺ","vol":"13","page":310},{"text":"أمر بالتكبير ... \"؛ فإنه كالصريح أنه لم يثبت ذلك عنده، وأنا على مثل اليقين أن\nالقائل بسنية التكبير، المستدل عليه بحديث الترجمة؛ والمدعي صحته - كهذا\nالدعي الزعبي - لو سئل: هل تقول أنت بما قال ابن تيمية: \"ولو قدر ... \" إلخ؟\nفإن أجاب بـ \"لا\"، ظهر كذبه على ابن تيمية وما نسب إليه من السنية، وإن قال:\n\"نعم \"؛ ظهر جهله باللغة العربية ومعاني الكلام، أو تجاهله ومكابرته. والله المستعان.\nوالخلاصة: أن الحديث ضعيف لا يصح - كما قال علماء الحديث دون خلاف\nبينهم -، وأن قول بعض القراء لا يقويه، ولا يجعله سنة، مع إعراض عامة القراء\nعنه، وتصريح بعض السلف ببدعيته. والله ولي التوفيق.\nوإن مما يؤكد ذلك اختلاف القاثلين في تحديد ابتدائه وانتهائه على أقوال كثيرة\nتراها مفصلة في \"النشر\"، كما اختلفوا هل ينتهي بآخر سورة الناس، أو بأولها!\nوصدق الله العظيم القاثل: ﴿وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ .\n<span data-type=\"title\" id=toc-6158>٦١٣٤ </span>- (كان إذا قرأ: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ افتتح من\n﴿الحمد﴾، ثم قرأ ﴿البقرة﴾ إلى ﴿وَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾ ثم دعا\nبدعاء الخَتْم، ثم قام) .\nضعيف.\nأخرجه الحسن بن علي الجوهري في \"فواثد منتقاة\" (٢٩/٢) عن\nوهب بن زمعة عن أبيه زمعة بن صالح عن عبد الله بن كثير عن دِرْباسٍ مولى ابن\nعباس وعن مجاهد عن عبد الله بن عباس عن أبي بن كعب عن النبي ﷺ - قرأ\nالنبي على أُبَيٍّ، وقرأ أبي عن النبي، و- أنه كان ... إلخ.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: أن مداره على زمعة بن صالح، قال الذهبي في \"الكاشف \":","vol":"13","page":311},{"text":"\"ضعفه أحمد، قرنه (م) بآخر\". وقال الحافظ في \"التقريب\":\n\"ضعيف، وحديثه عند مسلم مقرون\".\nوالأخرى: الاضطراب في إسناده عليه على وجهين:\nالأول: هذا: عن درباس وعن مجاهد؛ قرنه معه.\nالثاني: عن درباس وحده؛ لم يذكر مجاهدًا معه.\nوقد ساق ابن الجزري في \"النشر\" (٢/ ٤٢٠ - ٤٢٥) الأسانيد بذلك.\nوفي رواية له عن وهب بن زمعة بن صالح عن عبد الله بن كثير عن درباس\nعن عبد الله بن عباس ... به مرفوعًا؛ لم يذكر في إسناده زمعة. وقال عقبه:\n\"حديث غريب، لانعرفه إلا من هذا الوجه، وإسناده حسن؛ إلا أن الحافظ أبا\nالشيخ الأصبهاني وأبا بكر الزينبي روياه عن وهب عن أبيه زمعة ...، وهو الصواب \".\nفأقول: هذا التصويب صواب؛ لأ نه عليه أكثر الروايات، وعليه فلا وجه\nلتحسين إسناده؛ لأن مداره على - زمعة بن صالح الضعيف - كما تقدم -. وكيف\nيكون حسنًا وفيه درباس مولى ابن عباس، وَهُوَ مَجْهُولٌ - كما قال أبو حاتم، وتبعه\nالذهبي والعسقلاني -؟! نعم قد قُرِنَ به مجاهد في بعض الروايات - كما في رواية\nالجوهري وغيره -، فإن كان محفوظًا؛ فالعلة واحدة وهي زمعة. والله أعلم.\n<span data-type=\"title\" id=toc-6159>٦١٣٥ </span>- (إذا ختم القرآن؛ حَمِدَ اللهَ بِمَحَامِدَ وهو قائمٌ، ثم\nيقولُ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ\nوَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ﴾، لَا\nإِلَهَ إِلَّا الله، وكذب العادلون بالله وضلوا ضلالًا بعيدًا، لَا إِلَهَ إِلَّا الله،","vol":"13","page":312},{"text":"وكذب المشركون بالله من العرب والمجوس واليهود والنصارى\nوالصابئين، ومن ادعى لله ولدًا أو صاحبة أو ندًا، أو شبهًا أو مثلًا أو سميًا أو\nعدلًا؛ فأنت ربنا أعظم من أن تتخذ شريكًا فيما خَلَقْتَ ...) الحديث\nبطوله، وفي آخره:\n(ثم إذا افتتح القرآن؛ قال مثل هذا، ولكن ليس أحد يُطيقُ ما\nكان نبيَ اللهِ يطيق) .\nموضوع.\nأخرجه البيهقي في \"شعب الإيمان \" (٢/٣٧٢/٢٠٨٢) من طريق\nعمرو بن شَمَّر عن جابر الجعفي عن أبي جعفر قال: كان علي بن حسين يذكر\nعن النبي ﷺ أنه كان إذا ختم ... الحديث. وقال البيهقي قبل أن يسوقه:\n\"حديث منقطع بإسناد ضعيف، وقد تساهل أهل الحديث في قبول ما ورد\nمن الدعوات وفضائل الأعمال متى ما لم يكن في رواته من يعرف بوضع الحديث\nأو الكذب في الرواية\". ثم ساق الحديث.\nوقد تساهل ﵀ في اقتصاره على قوله: \"بإسناد ضعيف\". فإن الشرط\nالذي ذكره في التساهل المزبور غير متحقق هنا؛ فإن عمرو بن شمر قد اتفقوا على\nتركه، وقال ابن حبان في \"الضعفاء\" (٢/٧٥):\n\"كان رافضيًا يشتم أصحاب رسول الله ﷺ \"وكان ممن يروي الموضوعات\nعن الثقات في فضائل أهل البيت وغيرها، لا يحل كتابة حديثه إلا على جهة\nالتعجب \". وقال أبو نعيم في \"ضعفائه \" (١١٨/١٦٥):\n\"يروي عن جابر الجعفي الموضوعات المناكير\". وقال الحاكم - وهو شيخ البيهقي -:","vol":"13","page":313},{"text":"\"كان كثير الموضوعات عن جابر الجعفي، وليس يروي تلك الموضوعات\nالفاحشة عن جابر غيره \".\nفأقول: وما أظن أن هذا يخفى على البيهقي؛ فإنه من أخص تلامذة الحاكم،\nفالعجب من البيهقي كيف يسوق لعمرو بن شمر هذا الحديث على أنه ضعيف يجوز\nقبوله في الفضائل وهذه حاله؟! ومثل هذا التساهل مما جعلنا نظن أنه لم يتمكن من\nالوفاء بشرطه الذي نص عليه في مقدمة كتابه المذكور: \" الشعب \" (١/٢٨):\n\"أنه اقتصر على ما لا يغلب على القلب كونه كذبًا \".\nفإن القلب يشهد - مع السند - أن هذا الحديث كذب موضوع؛ فإن لوائح\nالصنع والوضع ظاهر عليه، ولعل ابن الجوزي لم يقف عليه، وإلا؛ كان كتابه\n\"الموضوعات\" أولى به من كثير من الأحاديث التي أوردها فيه! وقد كنت نبهت\nفيما مضى من هذه \"السلسلة\" على بعض الأحاديث الموضوعة التي رواها البيهقي\nمما يؤكد عدم أستطاعته القيام بما تعهد به. والكمال لله تعالى.\nوالأعجب من ذلك أن ابن الجزري في \"النشر\" (٢/٤٤٤ - ٤٤٦) قال - وقد\nروى الحديث من طريق البيهقي، وساق كلامه المذكور -:\n\"فالحديث مرسل، وفي إسناده جابر الجعفي وهو شيعي، ضعفه أهل\nالحديث، ووثقه شعبة وحده \".\nقلت: فخفي عليه أن العلة الحقيقية إنما هي من عمرو بن شمر، الراوي عن\nجابر الجعفي؛ لاتفاقهم جميعًا على تركه، وتصريح بعضهم بروايته الموضوعات\n- كما تقدم -، مع أن الجعفي قريب منه؛ لأنه قد كذبه جمع كما تراه في ترجمته\nمن \"التهذيب\"، على أنه قد ذكر فيها أنه وثقه أيضًا غير شعبة؛ لذلك فالأقرب أن\nالعلة من عمرو الراوي عنه.","vol":"13","page":314},{"text":"ثم قال ابن الجزري عقب كلامه المتقدم:\n\"ويقوي ذلك ما قدمناه عن الإمام أحمد أنه أمر الفضل بن زياد أن يدعو\nعقب الختم وهو قائم في صلاة التراويح، وأنه فعل ذلك معه \".\nوأقول: هذه تقوية عجيبة من مثل ابن الجزري؛ كيف يقوي حديثًا طويلًا - يرفعه\nإلى النبي ﷺ ذاك الكذاب الرافضي - لمجرد أمر الإمام أحمد بالدعاء عقب ختم\nالقرآن، فهذا أخص مما في هذا الحديث؛ أي: أنه يقوي الأعم بما هو أخص، أو\nالكل بالجزء؟! وهذا مما لا يستقيم في العقل. فتأمل!\n(تنبيه): إن الدعاء المطبوع في آخر بعض المصاحف المطبوعة في تركيا وغيرها\nتحت عنوان: \"دعاء ختم القرآن \" والذي ينسب لشيخ الإسلام ابن تيمية رحمه\nالله تعالى؛ فهو مما لا نعلم له أصلًا عن ابن تيمية أو غيره أن علماء الإسلام،\nوما كنت أحب أن يلحق بآخر المصحف الذي قام بطبعه المكتب الإسلامي في\nبيروت سنة (١٣٨٦) على نفقة الشيخ أحمد بن علي بن عبد الله آل ثاني رحمه\nالله، وإن كان قد صُدّر بعبارة: \"المنسوب لشيخ الإسلام ابن تيمية\"؛ فإنها لا\nتعطي أن النسبة إليه لا تصح فيما يفهم عامة الناس، وقد أمرنا أن نكلم الناس\nعلى قدر عقولهم!\nومما لا شك فيه أن التزام دعاء معين بعد ختم القرآن من البدع التي لا تجوز؛\nلعموم الأدلة، كقوله ﷺ: \"كل بدعة ضلالة، وكل ضلالة في النار\"، وهو من\nالبدع التي يسميها الإمام الشاطبي بـ \"البدعة الإضافية\"، وشيخ الإسلام ابن\nتيمية من أبعد الناس عن أن يأتي بمثل هذه البدعة، كيف وهو كان له الفضل\nالأول - في زمانه وفيما بعده - بإحياء السنن وإماتة البدع؟ جزاه الله خيرًا.","vol":"13","page":315},{"text":"<span data-type=\"title\" id=toc-6160>٦١٣٦ </span>- (يا خَوْلَةُ! مَا حَدَثَ فِي بَيْتِ رَسُولِ اللَّهِ؟ جِبْرِيلُ لا\nيَأْتِينِي! فَهَلْ حَدَثَ فِي بَيْتِ رَسُولِ اللَّهِ حَدَثٌ؟ ... يَا خَوْلَةُ! دَثِّريني!\nفَأَنْزَلَ اللَّهُ: ﴿وَالضُّحَى. وَاللَّيْلِ إِذَا سَجَى. مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٤/٢٤٩/٦٣٦): حدثنا علي\nابن عبد العزيز: ثنا أبو نعيم: ثنا حفص بن سعيد القرشي: حدثتني أمي عن\nأمها - وكانت خادم رسول الله ﷺ -:\nأن جروًا دخل البيت، ودخل تحت السرير ومات، فمكث نبي الله ﷺ أيامًا\nلا ينزل عليه الوحي، فقال: (فذكر الحديث)، فقلت: والله! ما أتى علينا يوم خيرًا\nمن يومنا، فأخذ برده فلبسه وخرج، فقلت: لو هيأت البيت وكنسته، فأهويت\nبالمكنسة تحت السرير، فإذا شيء ثقيل؛ فلم أزل حتى أخرجته، فإذا بجرو ميت،\nفأخذته بيدي فالقيته خلف الجدار، فجاء نبي الله ترعد لحيته - وكان إذا أتاه\nالوحي أخذته الرعدة -، فقال: \"يا خولة! دثريني ... \" الحديث.\nوأخرجه ابن أبي شيبة في \"مسنده \"، ومن طريقه ابن أبي عاصم في آخر\n\"الآحاد والمثاني \"، ومن طريقه ابن الأثير في \"أسد الغابة\" (٦/ ٩٤): حدثنا أبو\nنعيم الفضل بن دكين ... به.\nقلت: وهذا إسناد ضعيف؛ وله علتان، وهما الجهالة:\nالأولى: أم حفص بن سعيد: لم أجد لها ترجمة، وبها أعله الهيثمي؛ فقال\nفي \"المجمع\" (٧/١٣٨):\n\"رواه الطبراني، وأم حفص لم أعرفها\".","vol":"13","page":316},{"text":"والأخرى: ابنها حفص بن سعيد: فقد أورده البخاري في \"التاريخ \"، وابن\nأبي حاتم في \"الجرح\"، وابن حبان في \"الثقات \" (٦/١٩٩) من رواية أبي نعيم\nفقط عنه؛ فهو مجهول، ولذلك قال ابن عبد البر في \"الاستيعاب \":\n\"ليس إسناده مما يحتج به \".\nوأقره الحافظ في \"الإصابة\"، وسكت عنه في \"المطالب العالية \" (٣/٣٩٦/\n٣٨٠٦) وقد عزاه لأبي بكر - يعني: ابن أبي شيبة - في \"المسند\"، وقال المعلق عليه:\n\"ضعف البوصيري سنده؛ لجهالة بعض رواته \".\nهكذا أطلق ولم يبيِّن؛ فلا أدري أهو من المعلق، أم من البوصيري نفسه؟ وقد\nسبقه إلى مثله الحافظ في \"الفتح \" (٨/٧١٠) فقال - بعد ما عزاه للطبراني -:\n\"في إسناده من لا يعرف \".\nثم ذكر الحافظ للحديث علة ثالثة؛ وهي: الشذوذ - كما قال - والمخالفة لما في\n\"الصحيح \". وهو يشير بذلك إلى حديثين:\nالأول؛ ما تقدم تخريجه تحت الحديث (٦١٣٣) من رواية الشيخين وغيرهما\nأن سورة ﴿الضحى﴾ كان سبب نزولها قول امرأة: \"أبطأ عليه شيطانه \". وليس\nبمناسبة الجرو.\nوالآخر: حديث إبطاء مجيء جبريل ﵇ إلى النبي ﷺ بسبب\nالجرو حديث صحيح مشهور، جاء عن خمسة من الصحابة من طرق عنهم؛\nأحدهما في \"صحيح مسلم \"، وهي مخرجة في \"آداب الزفاف \" (ص ١٩٠ - ١٩٦ -\nطبع المكتبة الإسلامية/ عمان)، وهو مخالف لحديث الترجمة من وجوه؛ أهمها:\nأنه ليس فيها نزول: ﴿والضحى﴾، كيف وهي مكية، وقصة الجرو مدنية؟! لأن","vol":"13","page":317},{"text":"فيها أن الجرو كان للحسن والحسين ﵄. فثبت أن الحديث منكر.\nوالله أعلم.\n<span data-type=\"title\" id=toc-6161>٦١٣٧ </span>- (مَنْ عَطَسَ أو تَجَشَّأ، أو سمع عَطْسَةً أو جُشَاءً فقال:\nالحمدُ لله على كلِّ حال من الأحوال؛ صرفَ اللهُ عنه سبعينَ داءً\nأهْوَنُها الجُذَامُ) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٦/٢٥٦)، ومن طريقه ابن الجوزي\nفي \"الموضوعات \" (٣/٧٦) بسنده عن محمد بن كثير: حدثني ابن لهيعة عن\nأبي قبيل عن عبد الله بن عمرو ... مرفوعًا.\nوأخرجه الخطيب في \"التاريخ \" (٨/٢٨)، وابن الجوزي أيضًا من طريق أخرى\nعن محمد بن كثير الفِهْري ... به. وقال ابن الجوزي:\n\"حديث لا يصح، وابن لهيعة ذاهب الحديث. قال ابن عدي: ومحمد بن\nكثير يروي البواطيل، والبلاء منه، وقال أبو الفتح الأزدي: محمد بن كثير - هو:\nابن مروان الفهري - متروك الحديث \".\nوتعقبه السيوطي في \"اللآلي\" (٢/٢٨٤) بأن له شاهدًا من حديث علي\nموقوفًا. وهو - لو صح؛ فهو - شاهد قاصر؛ لأنه ليس فيه التجشؤ ولا السبعون داء ...\nهذا لو صح وكان مرفوعًا، فكيف وهو موقوف، وضعيف الإسناد؟! وهذا ما سأبينه\nفي الحديث التالي:","vol":"13","page":318},{"text":"<span data-type=\"title\" id=toc-6162>٦١٣٨ </span>- (مَن قال عند [كل] عطسة يسمَعُها: الحمد لله رب العالمين\nعلى كل حال ما كان؛ لم يجد وجع الضرس ولا الأذن أبدًا) .\nموقوف ضعيف.\nأخرجه ابن أبي شيبة في \"المصنف \" (١٠/٤٢٢/٩٨٦٠)،","vol":"13","page":318},{"text":"البخاري في \"الأدب المفرد\" (رقم ٩٢٦) - ومن طريقه الحاكم (٤/٤١٤) - قالا:\nحدثنا طلق بن غنام قال: حدثنا شيبان، عن أبي إسحاق عن خيثمة العربي؛ (!)\nعن علي قال: ... فذكره موقوفًا.\nقلت: وهذا - مع وقفه - فيه أبو إسحاق - وهو: السَّبيعي -؛ وهو مدلس كان\nاختلط.\nوخيثمة العربي: هكذا وقع في \"المصنف \"، وفي \" الأدب \": (خيثمة) ... لم\nينسبه! وفي المستدرك؛ (حبة)، وفي \" اللآلي \" (٢/٢٨٤) من طريق \" المصنف \":\n(حبة العر) ! وهذا أقرب إلى الصواب، وهو قريب مما في \"المصنف \"، ويغلب على\nالظن أن صوابه: \"حَبَّةَ العُرَني \"، فإذا صح هذا؛ فهي علة أخرى؛ لأنه ضعيف\nعند الجمهور، وعلى رأسهم ابن معين؛ ولذلك أورده الذهبي في \"الضعفاء\" (١/\n١٤٦)، وقال:\n\"قال السعدي: غير ثقة \". وأما الحافظ؛ فقال في \"التقريب \":\n\"صدوق له أغلاط، وكان غاليأ في التشيع \".\nولعله لذلك قال في \"الفتح \" (١٠/ ٦٠٠) - بعد ما عزاه لـ \"الأدب \" -:\n\"وهذا موقوف، ورجاله ثقات، ومثله لا يقال من قبل الرأي؛ فله حكم الرفع \".\nوأقره المعلق على! الأدب \" (٢/٣٨٤) ! ولا أدري إذا كان التوثيق المذكور على\nأن تابعي الحديث هو حمة العرني - كما رجحنا -، أم على أنه خيثمة - وهو؛ ابن\nعبد الرحمن بن أبي سبرة -، وهو ثقة، وسواء كان هذا أو ذاك؛ فإنه غير سالم من\nاختلاط أبي إسحاق وتدليسه.","vol":"13","page":319},{"text":"ويمكن أن نضيف إلى ما سبق علة أخرى، وهي: أن الحديث روي عن علي\nبإسناد آخر بلفظ آخر مخالف لهذا؛ وهو:\n\"إذا عطس أحدكم؛ فليقل: الحمد الله على كل حال، وليقل من عِنْدَه:\nيرحمك الله ... \" الحديث.\nوهو مخرج في \" الإرواء \" (٣/٢٤٥ - ٢٤٦) .\nوالحديث سكت عنه السيوطي حين عزاه للمصنف - كما تقدم -، وأفاد أن\nالخلعي روى في \"فوائده\" بسنده عن المقدام: حدثنا محمد بن إسماعيل بن\nمرزوق: حدثني يونس بن نعيم عن سعيد بن السري عن محمد بن مروان\nالأعور عن رجل حدثه عن علي بن أبي طالب قال:\n\"إذا عطس العبد فقال: الحمد لله على كل حال؛ لم يصبه وجع الأذنين ولا\nوجع الأضراس \".\nقلت: وهذا إسناد مظلم؛ فإن ما بين الرجل الذي لم يسم والمقدام لم أجد\nلهم ترجمة.\nأما المقدام؛ فالظاهر أنه ابن داود الرُّعَيني المصري، قال النسائي:\n\"ليس بثقة\". وقال ابن يونس، وكذا ابن أبي حاتم (٤/١/٣٠٣):\n\"تكلموا فيه \".\nوالرجل الذي لم يسم: لا أستبعد أن يكون هو حبة العرني - على ما رجحت\nآنفًا -، وقد وقفت على ما يؤيده، وهو ما أخرجه الطبراني في \"الدعاء\" من طريق\nأخرى عن طلق بن غنام بسنده المتقدم عن حبة عن علي ... به نحوه.","vol":"13","page":320},{"text":"<span data-type=\"title\" id=toc-6163>٦١٣٩ </span>- (مَن بادَرَ العاطسَ بالحمدِ؛ عُوْفِيَ من وَجعِ الخاصِرَةِ، ولم\nيَشْتَكِ ضِرْسَهِ أبدًا) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/١٤٨/٧٢٨٣): حدثنا\nمحمد بن نوح: ثنا الحسن بن إسرائيل: ثنا عبد الله بن المطلب الكوفي: ثنا\nإسرائيل عن أبي إسحاق عن الحارث عن علي قال: قال رسول اللَّهِ ﷺ: ...\nفذ كره. وقال:\n\"لم يروه عن أبي إسحاق، ولا رواه عنه إلا عبد الله بن المطلب، تفرد به\nالحسن بن إسرائيل \".\nقلت: أورده ابن حبان في \"الثقات \" (٨/١٧٨) وقال:\n\"يروي عن عبد الوهاب بن عطاء وأهل العراق، ثنا عنه عبدان الَجواليقي،\nمستقيم الحديث\".\nقلت: وهو عبدان بن أحمد الأهوازي: من شيوخ الطبراني، وقد روى عنه\nهذا الحديث - كما يأتي -، وهو من الحفاظ المترجمين في \"تذكرة الذهبي\"، وقال\nفي آخرها:\n\"قلت: له غلط ووهم يسير، وهو صدوق \".\nوعبد الله بن المطلب الكوفي: مجهول - كما قال أبو حاتم والعقيلي، كما تقدم\nتحت الحديث (١٦٦) -، وبيَّض له ابن أبي حاتم في \"الجرح\" (٢/٢/١٧٦) .\nوالحارث هو: ابن عبد الله الأعور، وهو ضعيف - كما تقدم مرارًا -، وقال الذهبي\nفي \"الكاشف\":\n\"شيعي لين \". وقال الحافظ في \"التقريب\":","vol":"13","page":321},{"text":"\"كذبه الشعبي في رأيه، ورمي بالرفض، وفي حديثه ضعف \".\nقلت: وبه أعله الهيثمي؛ فقال (٨/٥٧ - ٥٨):\n\"رواه الطبراني في \"الأوسط \"، وفيه الحارث الأعور - وضعفه الجمهور، ووثِّق -،\nومن لم أعرفهم \".\nكأنه يشير إلى الحسن بن إسرائيل وشيخه عبد الله بن المطلب، وقد عرفنا\nحالهما كما سبق.\nوأما شيخ الطبراني محمد بن نوح - وهو: ابن حرب العسكري؛ كما في\n\"المعجم الصغير\" (رقم ٨٦٣ - الروض النضير) -: فلم أجد له ترجمة؛ كما ذكرت\nهناك.\nولكنه قد توبع؛ فقال الطبراني في \"الدعاء\" (٣/٢٩٣/١٩٨٧): حدثنا عبدان\nابن أحمد: ثنا الحسن بن إسرائيل ... به؛ دون قوله: \"ولم يشتك ضرسه أبدًا \".\nوروي من حديث ابن عمر وغيره؛ فقال قطن بن إبراهيم: ثنا خالد بن يزيد\nالمدني قال: ثنا ابن أبي ذئب عن نافع عَنْ ابْنِ عُمَرَ ... مرفوعًا بلفظ:\n\" إذا عطس العاطس؛ فابدروه بالحمد، فإن ذلك دواء من كل داء، ومن وجع\nالخاصرة\".\nأخرجه ابن عدي في \"الكامل \" (٣/١٨)، والديلمي في \"مسند الفردوس\"\n(١/١/٦٧)، وقال ابن عدي:\n\"حديث منكر\".\nذكره في ترجمة خالد هذا، وساق له أحاديث أخرى، وختمها بقوله:","vol":"13","page":322},{"text":"\" وله غير ما ذكرت، وعامتها مناكير\". وقال ابن حبان في \"الضعفاء\" (١/\n٢٨٤ - ٢٨٥):\n\" منكر الحديث جدًا، لا يشتغل به؛ لأنه يروي الموضوعات عن الأثبات \".\nوعزاه السيوطي في \"اللآلي\" (٢/٢٨٥) للحاكم في \"تاريخه \" من طريق قطن\nهذا ... به. وسكت عنه!\nوعن أبي أيوب الأنصاري: أن رجلًا عطس عند النبي ﷺ، فسبقه رجل إلى\nالحمد؛ فقال رسول الله ﷺ:\n\"من بدر العاطس إلى محامد الله؛ عوفي من وجع الداء والدَّبِيْلَةِ \".\nأخرجه الخطيب في \"التاريخ \" (١٤/٢٩٣)، ومن طريقه ابن الجوزي في\n\"الموضوعات \" (٣/٧٧) من طريق عمر بن صبح عن أيوب السختياني عن أبي\nقلابة عن أبي أيوب الأنصاري ... به. وقال ابن الجوزي:\n\"ليس يصح، قال ابن حبان: عمر بن صبح يضع الحديث ... \".\nوالمعروف من حديث أبي أيوب مثل حديث علي الذي رواه ابن أبي ليلى\nبسنده عنه تارة، وعن علي تارة، وقد ذكرته قريبًا تحت الحديث الذي قبل هذا.\nورواهما عنهما من هذا الوجه الطبراني في \"الدعاء\" (٣/١٦٨٤ و١٦٨٥) .\nوذكر له السيوطي شواهد أخرى مضطربة المتون واهية الأسانيد، فلم أنشط\nلذكرها والكلام عليها.\n(تنبيه): خالد بن يزيد المدني المتقدم فِي حَدِيثِ ابن عمر: هكذا وقع فيه:\n(... المدني) عند ابن عدي ومن ذكر معه من مخرجيه، ولعله من أوهام قطن بن","vol":"13","page":323},{"text":"إبراهيم؛ فإن في حفظه ضعفًا ... والصواب: (المكي)؛ كما في ترجمته من كتب\nالرجال، ومنها \"الكامل\" نفسه، و\"الجرح والتعديل \" وغيره.\nثم رأيت الحديث في \"الأدب المفرد\" للبخاري (٩٢٦) من طريق شيبان عن\nأبي إسحاق عن خيثمة عن علي ﵁ قال:\n\"من قال عند عَطْسَةٍ سمعها: الحمد لله رب العالمين على كل حال ما كان؛\nلم يجد وجع الضرس ولا الأذن أبدًا \".\nقلت: وهذا إسناد موقوف رجاله ثقات - كما قال الحافظ في \"الفتح \"\n(١٠/ ٦٠٠) -، وإنما لم يصححه؛ لأن أبا إسحاق - وهو: السبيعي - كان اختلط.\nوشيبان - وهو: ابن عبد الرحمن أبو معاوية البصري - لم يذكر في جملة من\nروى عنه قبل الاختلاط، ومن المقرر في \"المصطلح \" أنه في هذه الحالة يتوقف عن\nتصحيح روايته. وحينئذٍ فلا فائدة تذكر في تعقيب الحافظ عليه بقوله:\n\"ومثله لا يقال من قبل الرأي؛ فله حكم الرفع \"!\nلأن هذا إنما يقال فيما صح، وإلا؛ فلا. وقد قلده في ذلك الشيخ الجيلاني\nفي \"شرح الأدب \" (٢/ ٣٨٤) !\nثم إن الملاحظ أن هذا الموقوف أصح من المرفوع؛ فهو مخالف له في المتن\nأيضًا، فإنه ذكر: (الأذن) ... مكان: (الخاصرة) .\n<span data-type=\"title\" id=toc-6164>٦١٤٠ </span>- (مِنَ السعادةِ: العطاسُ عند الدعاء) .\nضعيف.\nأخرجه البيهقي في \"شعب الإيمان \" (٧/٣٥) من طريق محمد بن\nمعروف أبي عبد الله: نا محمد بن أمية السَّاوي: نا محمد بن عبدربه عن","vol":"13","page":324},{"text":"سليمان بن عبد الله عن إسحاق بن عبد الله عن أنس بن مالك قال: قال رسول\nالله ﷺ: ... فذ كره. وقال:\n\"هذا إسناد فيه ضعف \".\nقلت: وأظن أنه يشير أن علته جهالة محمد بن معروف هذا؛ فقد ذكر الحافظ\nفي ترجمته من \"اللسان \":\n\"قال البيهقي في \"المدخل \": حديثه خطأ، والحمل فيه عليه؛ فإنه ليس\nبالمعروف\".\nقلت: ونحوه محمد بن عبدربه عن سليمان بن عبد الله؛ فإني لم أعرفهما.\nوالله أعلم.\nوقد أقر السيوطي في \"اللآلي\" (٢/٢٨٨) البيهقيَّ على تضعيف سنده،\nولكنه ساق له طريقًا أخرى من رواية أبي نعيم: حدثنا الطبراني: حدثنا القاسم\nابن محمد الدلال: حدثنا إبراهيم بن ميمون: حدثنا أبو سعيد - رجل من آل\nعنبسة - عن عتبة بن طويع عن يزيد بن أبي حبيب عن مرثد اليَزَنِيِّ عن أبي رُهْم\nقال: قال رسول الله ﷺ:\n\"من سعادة المرء؛ العطاس عند الدعاء\".\nسكت عنه السيوطي، وإسناده مظلم، وفيه علل:\nالأولى: أبو رهم - واسمه: أحزاب السمعي -: مختلف في صحبته، ورجح\nالبخاري وأبو حاتم وابن حبان وغيرهم أنه تابعي؛ فالحديث مرسل.\nالثانية: عتبة بن طويع: لم أجد له ترجمة.","vol":"13","page":325},{"text":"الثالثة: أبو سعيد العنبسي: لم أعرفه، ولم يذكره الذهبي في \"كناه \"، ولكنه\nقال في آخر هذه الكنية: (أبو سعيد):\n\" ... وعدة يجهلون؛ تركتهم \".\nفلعله واحد من هؤلاء المجهولين الذين أعرض عن ذكرهم.\nالرابعة: إبراهيم بن ميمون لم أجده أيضًا.\nالخامسة: القاسم بن محمد الدلال: ضعفه الدارقطني، وذكره ابن حبان في\n\"الثقات \" (٩/١٩)، وروى له الطبراني حديثين في \"المعجم الصغير\" (رقم ٥١١\nو٥٥٠)، وثلاثة أحاديث في \"المعجم الأوسط \" (ج٢ ق١/٢ - ٢/١ رقم ٥٠٩٩ -\n٥١٠١) .\n<span data-type=\"title\" id=toc-6165>٦١٤١ </span>- (تخرج مَعَادِنُ مختلفة: مَعْدِنٌ منها قريب من الحجاز،\nيأتيه من شرار الناس، يقال له: فِرعونُ، فبينما هم يعملون فيه إذ حسر\nعن الذهب؛ فأعجبهم معتمله، إذ خسف به وبهم) .\nموقوف ضعيف.\nأخرجه الحاكم (٤/٤٥٨): أخبرنا غيلان بن يزيد الدَّقَّاق\n- بهمذان -: ثنا إبراهيم بن الحسين: ثنا آدم بن أبي إياس: ثنا ابن أبي ذثب عن\nقَارِظ بن شيبة عن أبي غطفان قال: سمعت عبد الله بن عمرو ﵄\nيقول: ... فذكره موقوفًا. وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوأقول: رجاله كلهم ثقات معروفون؛ غير غيلان بن يزيد الدقاق، فلم أعرفه،\nفإن ثبتت عدالته وحفظه لما يرويه، أو توبع من ثقة؛ فالسند صحيح، وإبراهيم بن\nالحسين - هو: ابن ديزيل المعروف بـ: (دابة عفان)، وهو - ثقة حافظ، مترجم في","vol":"13","page":326},{"text":"\"تذكرة الحفاظ \"، وبأوسع منها في \"سير أعلام النبلاء\".\nومن فوقه من رجال \"التهذيب \".\nويبقى النظر في متنه الموقوف، هل هو في حكم المرفوع أم لا؟ ورأيي أن الأمر\nمحتمل، ولكن فيه نكارة من ناحيتين:\nالأولى: أنه قد صحَ مختصرًا من حديث ابن عمر وغيره، وهو مخرج في\n\" الصحيحة \" (٤/ ٥٠٦/ ١٨٨٥) .\nوالآخر: أن الخسف المذكور فيه يخالف قوله ﷺ:\n\"لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب، يقتتل الناس\nعليه، فيقتل من كل مائة تسعة وتسعون، ويقول كل رجل منهم: لعلي أكون أنا\nالذي أنجو\".\nأخرجه مسلم (٨/١٧٤)، وابن ماجه (٤٠٤٦)، وابن حبان (٦٦٥٦ - ٦٦٦٠)،\nوأحمد (٢/٣٠٦ و٣٣٢) من حديث أبي هريرة.\nوالبخاري (٧١١٩)، وأبو داود (٤٣١٣ و٤٣١٤) من طريق أخرى عن أبي\nهريرة ... مختصرًا نحوه؛ دون جملة الاقتتال، وزادا - وهو رواية لمسلم -:\n\" فمن حضره؛ فلا يأخذ منه شيئًا \".\nثم أخرجه مسلم وأحمد (٥/١٣٩ و١٤٠)، والطبراني (١/١٦٨/ ٥٣٧)، وابن\nحبان أيضًا (٦٦٦١) من حديث أبي بن كعب ... مرفوعًا نحوه؛ أتم منه.\nففي هذين الحديثين الصحيحين: ذكر الاقتتال دون الخسف، فهو منكر.\nوالله ﷾ أعلم.","vol":"13","page":327},{"text":"<span data-type=\"title\" id=toc-6166>٦١٤٢ </span>- (سألت رسولَ الله ﷺ عن الرجل لم يحُجَّ؛ أَوَيَسْتَقْرِضُ\nللحجِّ؟ قال: لا) .\nلا أصل له مرفوعًا.\nأورده هكذا سيد سابق في كتابه \"فقه السنة\" (١/٦٣٩\n- ٦٤٠) وقال:\n\" رواه البيهقي\"!\nوهذا خطأ فاحش مزدوج؛ لا أدري إذا كان من السيد، أو ممن قد يكون نقله عنه:\nالأول: - وهو أسوؤهما - رفعه إلى النبي ﷺ!\nوالآخر: عزوه للبيهقي! فإنما رواه بهذا السياق موقوفًا الإمام الشافعي رحمه\nالله في كتابه \"الأم \" فقال (٢/٩٩):\nأخبرنا سعيد بن سالم عن سفيان الثوري عن طارق بن عبد الرحمن عن\nعبد الله بن أبي أوفى - صاحب النبي ﷺ - أنه قال:\nسألته عن الرجل لم يحج؛ أيستقرض للحج؟ قال: لا.\nوهكذا هو في \"مسند الإمام الشافعي \" (ص ٣٨) و\"ترتيب مسند الشافعي\nوالسنن\" للبنا الساعاتي (١/ ٢٨٤) .\nفأقول: والظاهر أن الناقل أو السيّد توهه أن ضمير؛ (أنه قال) يعود إلى ابن\nأبي أوفى! وأن ضمير: (سألته) يعود إلى النبي ﷺ المذكور في الجملة المعترضة،\nوكل ذلك خطأ، ولو أن الرواية كانت بدونها - هكذا: (عن طارق بن عبد الرحمن\nعن عبد الله بن أبي أوفى أنه قال ...) -؛ لم يقع الوهم إن شاء الله تعالى.\nثم إن رجال إسناد الشافعي ثقات رجال الشيخين؛ غير سعيد بن سالم - وهو\nالقداح -: قال الحافظ:","vol":"13","page":328},{"text":"\"صدوق يهم\".\nقلت: وقد تابعه وكيع فقال: عن سفيان عن طارق قال: سمعت ابن أبي\nأوفى يسأل عن الرجل يستقرض ويحج؛ قال:\n\"يسترزق الله، ولا يستقرض. قال: وكنا نقول: لا يستقرض إلا أن يكون له\nوفاءً \".\nأخرجه البيهقي (٤/٣٣٣/) وإسناده صحيح ومتنه أتم، فتأمل أيها القارئ كم\nالفرق بينه وبين اللفظ الذي عزاه السيّد إليه، مع اتفاق اللفظين على إيقافه على\nابن أبي أوفى، فيا له من خطأ ما أفحشه!!\nولقد افترضت قبل هذا التحقيق أن يكون رفعه إلى النبي ﷺ في \"فقه\nالسنة\" من الأخطاء المطبعية في الطبعة التي نقلت منها (دار الكتاب العربي - دون\nتأريخ) فرجعت - احتياطأ - إلى طبعة قديمة سنة (١٣٨٢ هـ): مطبعة الاستقامة،\nفرأيت الخطأ فيها بعينه. والله المستعان.\n<span data-type=\"title\" id=toc-6167>٦١٤٣ </span>- (حُمَّى يوم كفَّارةُ سَنَةٍ للذنوب، وحمى يومين كفارة\nسنتين، وحمى ثلاثة أيام كفارة ثلاثِ سنين) .\nموضوع.\nأخرجه تمام في \"الفوائد\" (ق ١٩٩/ ١ - ٢) عن سليمان بن داود عن\nالحسين بن علوان الكلبي: ثنا عمرو بن خالد - مولى بني هاشم - عن أبي هاشم\nعن سعيد بن جبير عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد موضوع مسلسل بالكذابين والوضاعين وهم:\nأولًا: عمرو بن خالد وهو القرشي مولاهم، قال الذهبي في \"الضعفاء\":","vol":"13","page":329},{"text":"\"كذبه أحمد والدارقطني. وقال وكيع: كان يضع الحديث \".\nثانيًا: الحسين بن علوان الكلبي، قال الذهبي في \"الميزان \"\n\"قال يحيى: كذاب. وقال علي: ضعيف جدًا. وقال أبو حاتم والنسائي\nوالدارقطني: متروك الحديث، وقال ابن حبان: كان يضع الحديث على هشام\nوغيره وضعًا؛ لا يحل كتب حديثه إلا على سبيل التعجب \".\nثالثًا: سليمان بن داود - وهو: الشاذكوني -: قال البغوي:\n\" رماه الأئمة بالكذب \". وقال ابن معين:\n\"يضع الحديث \".\nوللشطر الأول شاهد من حديث ابن مسعود، ولكنه واهٍ جدًا؛ لأنه من رواية\nصالح بن أحمد الهروي: ثنا أحمد بن راشد الهلالي: ثنا حميد بن\nعبد الرحمن الرواسي عن الحسن بن صالح عن الحسن بن عمرو عن إبراهيم عن\nالأسود عن عبد الله بن مسعود ... مرفوعًا بلفظ:\n\" الحمى حظ كل مؤمن من النار، وحمى ليلة يكفر خطايا سنة مُجَرَّمَة \".\nأخرجه القضاعي في \"مسند الشهاب\" (١/٧١/٦٢) .\nوفي هذا الإسناد علتان ذكرهما أخونا حمدي السلفي في تعليقه على\n\"المسند\" وهما:\n١ - صالح بن أحمد الهروي: قال أبو أحمد الحاكم:\n\"فيه نظر\".","vol":"13","page":330},{"text":"٢ - أحمد بن راشد: قال الذهبي في \"الميزان\":\n\"أتى بخبر باطل ... فسرد حديثًا ركيكًا فيه: \" ... إذأ كانت سنة خمس\nوثلاثين ومائة؛ فهي لك ولولدك، منهم السفاح \". رواه جماعة عن أحمد بن راشد؛\nفهو الذي اختلقه بجهل\". انظر الحديث الآتي (٦١٤٥) .\nقلت: فمثله مما لا يصلح الاستشهاد به، ولا الاقتصار على تضعيف حديثه\n- كما فعل العراقي في \"المغني \" (٤/٢٨٨)، وأقره العلامة الزبيدي في \"شرح\nالإحياء، (٩/٥٢٦) ! -؛ فضلًا عن السكوت عنه، وأن يقوّى بالموقوف الضعيف\nالآتي كما فعل السخاوي في \"المقاصد\"، وقلده العجلوني في \"كشف الخفاء\" -،\nوأسوأ من ذلك كله - أو من مساوئ ذلك - أن الزرقاني لخّص ذلك في \"مختصر\nالمقاصد، بقوله (٩٨/٣٩٣):\n\"حسن \"!\nوعلى العكس من ذلك؛ فقد أعل حديث ابن مسعود بما لا يقدح، وأعفلت\nالعلتان المذكورتان؛ فقال الزبيدي عقبه:\n\"وكذلك رواه الديلمي في \"مسند الفردوس \"، وأعله ابن طاهر بالحسن بن\nصالح، وقال: تركه يحيى القطان وابن مهدي \".\nقلت: كذا قال! فما أحسن؛ لأن الحسن هذا - وهو: ابن صالح بن صالح بن\nحي الهمداني الثوري، وهو - ثقة ثبت من رجال مسلم، والترك الذي قيل فيه لأنه\nكان يرى السيف؛ أي؛ الخروج بالسيف على أئمة الجور، قال الحافظ في \"التهذيب\":\n\"وهذا مذهب للسلف قديم، لكن استقر الأمر على ترك ذلك؛ لما رأوه أفضى\nإلى أشد منه، ففي وقعة الحرة ووقعة ابن الأشعث وغيرهما عظة لمن تدبر. وبمثل","vol":"13","page":331},{"text":"هذا الرأي لا يقدح في رجل قد ثبتت عدالته، واشتهر بالحفظ والإتقان، والورع\nالتام، والحسن مع ذلك لم يخرج على أحد\". ثم قال الزبيدي تبعًا للسخاوي:\n\"وله شاهد عن أبي الدرداء موقوفًا بلفظ:\n، حمى ليلة كفارة سنة\".\nرواه ابن أبي الدنيا في \"المرض والكفارات \" له من طريق عبد الملك بن عمير\nعنه ... به \".\nقلت: هو عند ابن أبي الدنيا فيه (ق ١٠/١)، ومن طريقه البيهقي في\n\"الشعب \" (٧/١/٦٧ ٩٨٦٩) من طريق إسماعيل بن إبراهيم بن مهاجر: ثنا\nعبد الملك بن عمير قال: قال أبو الدرادء ... فذكره موقوفًا عليه.\nسكتوا عنه أيضًا! وليس بجيد؛ فإنه - مع وقفه - له علتان أيضًا:\nإحداهما: الانقطاع بين ابن عمير وأبي الدرداء؛ فإنه لم يسمع منه، بل لعله\nلم يدركه؛ فإنه ولد لثلاث سنين بقين من خلافة عثمان، ومات أبو الدرداء في\nأواخر خلافة عثمان - كما في \"التقريب\" -. ولو فرض أنه أدركه وسمع منه؛ فإن\nقوله: (قال: قال أبو الدرداء) صورته صورة التعليق المشعر بأنه لم يسمعه منه، وقد\nرمي بالتدليس؛ بل هو مشهور به، ذكره غير واحد - كما قال العلائي في \"جامع\nالتحصيل، (١٢٣/ ٣٢) -.\nوالأخرى: إسماعيل هذا: قال الذهبي في \" المغني \":\n\"ضعفوه \". وقال الحافظ في \"التقريب \":\n\"ضعيف\".","vol":"13","page":332},{"text":"(تنبيه): تقدم آنفًا عن الزبيدي أن حديث ابن مسعود رواه الديلمي أيضًا\nفي \"مسند الفردوس\"، ولم يذكره الحافظ في \"الغرائب الملتقطة منه \" لنرى إسناده،\nويغلب على الظن أنه من الطريق المتقدمة، وهو في أصله \"الفردوس\" (٢/١٥٦/\n٢٧٨٨)، فقال المعلق عليه مخرجًا له:\n\"مجمع الزوائد (٢/ ٣٠٦): رواه البزار وإسناده حسن\".\nقلت: وهذا التخريج خطأ من وجهين:\nالأول: أن ما رواه البزار ليس من حديث ابن مسعود، وإنما من حديث عائشة.\nوالآخر: أنه ليس فِي حَدِيثِها الشطر الثاني فِي حَدِيثِ ابن مسعود:\n\" ... وحمى ليلة يكفر خطايا سنة مُجَرَّمَة\".\nوقد وقع في هذا الخطأ وأكبر منه الأخ حمدي السلفي في تخريجه لحديث ابن\nمسعود هذا، حيث عزاه للبزار عن عائشة، والطبراني وأحمد وغيرهما عن غيرها،\nوكلهم ليس عندهم الشطر الثاني المذكور؛ فراجع إن شثت تعليقه على \"مسند\nالشهاب \" (١/٧١)، وتخريجي لأحاديثهم في \"الصحيحة\" (١٨٢١ و١٨٢٢) .\nوأسوأ من كل ما تقدم من الأخطاء والأوهام: سكوت الحافظ السخاوي\n- ومقلديه كالزبيدي والعجلوني - على حديث الترجمة، مع أن فيه أولئك الكذابين\nالثلاثة!\n<span data-type=\"title\" id=toc-6168>٦١٤٤ </span>- (إنَّ اللهَ لَيُكَفِّرُ عَنِ المؤمنِ خطاياه كلَّها بحُمَّى ليلة) .\nمنكر.\nأخرجه ابن أبي الدنيا في \"المرض والكفارات \" (ق ٦٨/٢): حدثنا أبو\nيعقوب التميمي: حدثنا سعيد بن يعقوب الطالقاني عن عبد الله بن المبارك عن","vol":"13","page":333},{"text":"عمر بن المغيرة الصغاني عن حوشب عن الحسن ... يرفعه. قال ابن المبارك:\n\"هذا من جيد الحديث \".\nورواه البيهقي في \"شعب الإيمان \" (٧/١٦٧ ٩٨٦٦) بعد أن رواه من طريق\nعلي بن عبد العزيز: ثنا سعيد بن يعقوب الطالقاني ... به موقوفًا: وأخبرنا أبو\nسعيد ابن أبي عمرو: أنا أبو عبد الله الطالقاني ... فذكره؛ غير أنه قال: عن\nالحسن رفعه قال: \"إن الله ... \".\nكذا وقع فيه، والظاهر أن فيه سقط؛ فلم ندر هل هو من طريق ابن أبي الدنيا\n- كما أرجح - أو غيره؟ وقد رجعت إلى مصورة \"الشعب \" التي عندي؛ فوجدت\nفيها خرمًا فيه أحاديث، هذا منها!\nومدار الحديث مرفوعًا وموقوفًا على عمر بن المغيرة: قال الذهبي في \"الميزان \":\n\"قال البخاري: منكر الحديث، مجهول \".\nكذا فيه. وأقره في \"اللسان \". وله ترجمة في \"تاريخ ابن عساكر\" (١٣/ ٣٦٠\n- ٣٦١)، وروى عن علي بن المديني أنه قال:\n\"لا أعرف عمر هذا، مجهول \". وقال ابن عساكر:\n\"ولم يذكره البخاري في \"تاريخه \"، وقد كان قبله \".\nثم ذكر أنه توفي سنة ثمان وسبعين ومائة.\nوأقول: لم يذكره البخاري في \"التاريخ الكبير\"، ولا في \"التاريخ الصغير\"، ولا\nفي \"الضعفاء\" المطبوع في آخر \"الصغير\"؛ فلعله في \"التاريخ الأوسط \" له. والله أعلم.\nوقد أورده ابن أبي حاتم (٣/١/ ١٣٦) وقال:","vol":"13","page":334},{"text":"\"بصري وقع إلى المِصِّيصة ... سألت أبي عنه؛ فقال: شيخ \".\nوأما شيخه حوشب؛ فهما اثنان بصريان، كلاهما يروي عن الحسن البصري،\nأحدهما حوشب بن عقيل الجرمي، وهو ثقة. والآخر: حوشب بن مسلم الثقفي\nمص لاهم، وثقه ابن حبان (٦/٢٤٣) وروى عنه أربعة من الثقات، ومع ذلك قال\nالذهبي في \" الميزان \":\n\" لا يدرى من هو\". وله حديث آخر عن الحسن عن أبي أمامة، مضى برقم\n(١٨٠٢) .\nومع أن ابن عساكر توسع في ذكر شيوخ ابن المغيرة هذا؛ فلم يذكر فيهم أحد\n(الحوشبين)، كما أن المزي توسع في ذكر الرواة عنهما؛ فلم يذكر فيهم ابن المغيرة\nهذا، فلم أستطع تحديد أيهما المراد هنا؟\nوسواء كان هذا أو ذاك؛ فالعلة جهالة ابن المغيرة. والله أعلم.\nوإن مما يرجح أن رفع الحديث - مع إرساله - خطأ على الحسن البصري: أنه روى\nابن أبي الدنيا - وعنه البيهقي (٧/١٦٧/ ٩٨٦٧) - من طريق هشام عن الحسن قال:\nكانوا يرجون في حمى ليلة كفارة لما مضى من الذنوب.\nورجاله ثقات رجال الشيخين؛ غير خالد بن خِدَاش، فمن رجال مسلم، قال\nالحافظ في \"التقريب\":\n\" صدوق يخطئ \".\nلكنه قد توبع. فقال الترمذي (٢٠٩٠): حدثنا إسحاق بن منصور قال:\nأخبرنا عبد الرحمن بن مهدي عن سفيان الثوري عن هشام بن حسان ... به نحوه.","vol":"13","page":335},{"text":"قلت: وهذا إسناد صحيح موقوف؛ فثبت أن رفع الحديث منكر، مع مخالفته\nلما قبله من الأحاديث على ضعفها؛ مما يدل على أنه لا صلة لها بالنبي المصطفى\nالذي قال الله فيه: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى﴾ . وصدق الله إذ\nيقول: ﴿وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ .\n(تنبيه): عمر بن المغيرة الصغاني. كذا وقع في مصورة \"المرض والكفارات \"\nبالغين المعجمة؛ وهي نسبة إلى بلاد مجتمعة وراء نهر جيحون، ووقع في\n\"الترغيب \" (٤/١٥٤): ... \" الصنعاني\" بالعين المهلمة وقبلها النون، نسبة إلى\n(صنعاء) وهي مدينة باليمن مشهورة، وإلى (صنعاء الشام)، وهي قرية على باب\nدمشق خربت - كما في \"الأنساب \" -.\nقلت: ولعل الصواب في عمر هذا أنه منسوب إلى هذه القرية، وليس إلى\nصاغان جيحون. والله أعلم.\n<span data-type=\"title\" id=toc-6169>٦١٤٥ </span>- (نعم يا عباس! إذا كانت سنة خمس وثلاثين ومائة؛ فهي\nلك ولولدك، منهم السفاح، ومنهم المنصور، ومنهم المهدي) .\nباطل.\nأخرجه الخطيب في \"التاريخ \" (١/٦٣) من طريق جماعة من الثقات\nقالوا: أنبأنا أحمد بن راشد الهلالي قال: نبأنا سعيد بن خُثيم عن حنظلة عن\nطاوس عَنْ اِبْنِ عَبَّاسٍ قال: حدثتني أم الفضل بنت الحارث الهلالية قالت:\nمررت بالنبي ﷺ وهو في الحجر، فقال:\n\"يا أم الفضل! إنك حامل بغلام \". قالت: يا رسول الله! وكيف وقد تحالف\nالفريقان أن لا يأتوا النساء؟ قال:","vol":"13","page":336},{"text":"\"هو ما أقول لكِ، فإذا وضعتيه؛ فأتيني به \". قالت: فلما وضعته؛ أتيت به\nرسول الله ﷺ؛ فأذن في أذنه اليمنى، وأقام في أذنه اليسرى، وقال:\n\"اذهبي بأبي الخلفاء\".\nقالت: فأتيت العباس فأعلمته، وكان رجلًا جميلًا لباسًا، فأتى النبي ﷺ،\nفلما رآه رسول الله ﷺ؛ قام إليه فقبل بين عينيه، ثم أقعده عن يمينه، ثم قال:\n\" هذا عمي، فمن شاء؛ فليباه بعمه \".\nقالت: يا رسول الله بعضَ هذا القول، فقال:\n\" يا عباس! لم لا أقول هذا القول؟ وأنت عمي، وصنو أبي، وخير من أخلف\nبعدي من أهلي \"!\nفقلت: يا رسول الله! ما شيء أخبرتني به أم الفضل عن مولودنا هذا؟ قال: ...\nفذكره.\nومن طريق الخطيب رواه ابن الجوزي في \"العلل المتناهية\" (١/ ٢٩١) وقال:\n\" لا يصح؛ في إسناده حنظلة: قال يحيى بن سعيد: كان قد اختلط. وقال\nيحيى بن معين: ليس بشيء. وقال أحمد: منكر الحديث؛ يحدث بأعاجيب \".\nكذا قال! وهو يعني: حنظلة بن عبد الله السدوسي؛ فإنه المجروح من هؤلاء\nالأئمة، وذلك خطأ منه؛ لأنه حنظلة بن أبي سفيان الجمحي المكي الثقة،\nواللليل على ذلك أمران:\nالأول: أنه المعروف بالرواية عن عطاء - وهو: ابن أبي رباح المكي - كما في\n\"التهذ يب \" وغيره.","vol":"13","page":337},{"text":"والأخر: أن الطبراني رواه في \"الكبير\" (١٠/٢٨٩ - ٢٩٠) من طريق أخرى\nعن أحمد بن رَشَتد (!) بن خثيم الهلالي ... به؛ مصرحًا بأنه حنظلة بن أبي\nسفيان، وليس عنده قوله: \"وخير من أخلف بعدي ... \" إلى آخر الحديث، بما فيه\nحديث الترجمة. وقال الهيثمي في \"المجمع \" (٩/٢٧٦):\n\"رواه الطبراني، وإسناده حسن \"!\nكذا قال! وكأنه خفي عليه قول الحافظ الذهبي المتقدم في الحديث\n(٦١٤٣): \"إنه خبر باطل\". واتهم به أحمد بن راشد الهلالي، لأنه رواه جماعة\nعنه فقال:\n\"فهو الذي اختلقه بجهل \". وأقره الحافظ في \"اللسان\" (١/١٧٢)، لكنه زاد\nعقبه فقال:\n\"وذكره ابن حبان في \"الثقات\"، فقال: روى عن عمه سعيد بن خثيم\nووكيع، أكثر عليك الرازي الرواية عنه\".\nقلت: أورده (٨/ ٤٠) في الطبقة الرابعة الذين رووا عن أتباع التابعين، وقد\nروى عنه جمع؛ كما تقدمت الإشارة إليهم، وقد ذكره ابن أبي حاتم في \"الجرح\nوالتعديلًا (١/ ١/ ٥١) كما وقع في \"الطبراني الكبير\": أحمد بن رشد ... وقال:\n\"روى عنه أبي، وسمع منه أيام عبيد الله بن موسى أربعة أحاديث\".\nولم يذكر فيه جرحًا ولا تعديلًا. فكأن الهيثمي اعتمد على هذا مع توثيق\nابن حبان إياه.\nثم رأيته قد عاد إلى الصواب في مكان آخر؛ ذكره بتمامه، ثم قال (٥/١٨٧):","vol":"13","page":338},{"text":"رواه الطبراني في \"الأوسط\"، وفيه أحمد بن راشد الهلالي وقد اتهم بهذا الحديث \".\nوهو في \"الأوسط \" عن شيخ آخر فقال (٢/٢٩٢/٢/٩٤٠٤): حدثنا النعمان\nابن أحمد: حدثنا أحمد بن رشد بن خثيم الهلالي ... به. وقال:\n\"لم يروه عن طاوس إلا حنظلة بن أبي سفيان (الأصل: سليمان)، ولا عنه\nإلا سعيد، تفرد به أحمد بن رشد\".\nوقد اغتر بتحسين الهيثمي الشيخ عبد الله الغماري المعروف باتباعه لهواه،\nوأنة لم يستفد من اشتغاله بهذا العلم الشريف إلا انتصارًا لأهوائه؛ فإنه نقل\nالتحسين المذكور، وأقره بجهل أو تجاهل - أحلاهما مر! -، ثم علق عليه بقوله في\nرسالته \"إعلام النبيل بجواز التقبيل\" (ص ٥):\n\"يؤخذ منه استحباب القيام على سبيل التعظيم لذوي المزايا الدينية\"!\nيعني كأمثاله؛ فمريدوه يقومون له بمثل توجيهه هذا الخاطئ، ثم ينتصب أحد\nمريديه شيخًا من بعده ليقوم له مريدوه، وهكذا تُحيى البدع وتموت السنن! والله\nالمستعان.\nوهو مع ذلك يعلم - إن شاء الله - أن الحديث - لو صح؛ - لا يدل مطلقًا على\nالقيام الذي استحبه؛ للفرق المعروف لغة وشرعًا بين القيام إلى الرجل - كما في\nالحديث -، والقيام له تعظيمًا، وهو المكروه، وليراجع من شاء بعض تعليقاتي في\nهذه المسألة، ومن آخرها التعليق على كتابي الجديد \"صحيح الأدب المفرد للإمام\nالبخاري \" الأحاديث (٧٢٧/٩٤٥ و٧٤٨/٩٤٦ و٧٥٢/٩٧٧)، وهو تحت الطبع،\nوعسى أن يكون بين أيدي القراء قريبًا إن شاء الله تعالى (*) .\n_________\n(*) وقد صدر في حياة الشيخ ﵀. (الناشر) .","vol":"13","page":339},{"text":"(تنبيهان):\nالأول: وقع في \"التاريخ \" - كما تقدم -: (راشد) ... وزن فاعل، وكذا في غيره\n- مثل \"الميزان \" و\"اللسان \" و\"المجمع\" -. وفي \"الطبراني الكبير\" - كما رأيت -:\n(رَشَد) ... وزن بلد، وكذا هو في \"الأوسط \" (٢/٢٩٢/٢/٩٤٠٤) من طريق أخرى\nعنه، وهو الصواب؛ كما في \"المؤتلف والمختلف\" للدارقطني (٢/٩٠٧) وغيره - كالمصادر\nالمذكورة في التعليق عليه -؛ فراجع إن شئت.\nوالآخر: كنت ذكرت في \"الصحيحة\" (١٠٤١) لأحمد بن رشد هذا حديثًا\nآخر له بإسناده هذا عَنْ اِبْنِ عَبَّاسٍ شاهدًا لحديث الترجمة هناك بلفظ:\n\"أنت عمي وبقية آبائي والعم والد\".\nوإنما استشهدت به لتحسين الهيثمي لإسناده، ولشواهد ذكرتها هناك، وليس\nفيه حديث الترجمة الذي هو الدال على سوء حاله - كما تقدم عن الذهبي -،\nولسكوت ابن أبي حاتم عنه. والآن؛ فقد وجب التنبيه على ذلك.\nوكذلك كنت سقت له طريقًا بحديث:\n\"اقتدوا باللذين بعدي ... \" في \"الصحيحة\" (١٢٣٣) من رواية ابن عساكر\nعنه، وقلت: \"لم أعرفه \".\nوالآن؛ فقد تبين أنه المترجم في \"الميزان \" و\"اللسان \" باسم: (أحمد بن راشد\nالهلالي)، وأنه متهم؛ فاقتضى التنبيه!\n<span data-type=\"title\" id=toc-6170>٦١٤٦ </span>- (افتحوا على صبيانكم أوَّل كلمة بـ: (لا إله إلا الله)، ولَقِّنوهم\nعند الموت: (لا إله إلا الله)؛ فإن من كان أول كلامه (لا إله إلا الله)،\nوآخرُ كلامه (لا إله إلا الله) ثم عاش ألف سنة؛ ما سُئِل عن ذنب واحد) .\nباطل.\nأخرجه البيهقي في \"شُعَب الإيمان \" (٦/٣٧٩/٨٦٤٩) من طريقين","vol":"13","page":340},{"text":"عن أبي النضر محمد بن محمد بن يوسف الفقيه: نا أبو عبد الله محمد بن\nمحمويه بن مسلم: ثنا أبي: نا النضر بن محمد البيسكي عن سفيان الثوري\nعن منصور عن إبراهيم بن مهاجر عن عكرمة عَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ\nقال: ... فذكره. وقال البيهقي:\n\"متن غريب، لم نكتبه إلا بهذا الإسناد\".\nوأقول: هذا إسناد مظلم؛ من دون سفيان ثلاثتهم لم أعرفهم، كما لم أعرف\nهذه النسبة: (البيسكي)، إلا أن الذهبي أورد محمد بن محمويه هذا في \"الميزان \":\n\"محمد بن محمويه، عن أبيه، وعنه أبو النضر محمد بن محمد الفقيه بخبر\nباطل \". وأقره الحافظ في \"اللسان \".\nوهما يشيران إلى هذا الخبر فيما يبدو لي. والله أعلم.\nوأبو النضر محمد بن محمد بن يوسف - هو: الإمام الحافظ الطُّوسي - من\nشيوخ الحاكم، له ترجمة في \"سير أعلام النبلاء\" للذهبي (١٥/ ٤٩٠ - ٤٩٢) .\n<span data-type=\"title\" id=toc-6171>٦١٤٧ </span>- (حَقُّ الولد على الوالد: أن يُحسن اسمَه، ويحسن مَوْضِعَه،\nويحسنَ أدبه) .\nضعيف جدًا.\nأخرجه البيهقي في \"الشعب \" (١/٤٠٦ - ٤٠٢/٨٦٦٧) من\nطريق عبد الصمد بن النعمان: نا عبد الملك بن حسين عن عبد الملك بن عمير\nعن (الأصل: ابن!) مصعب بن سعد (الأصل: شيبة!) عن عائشة عن النبي\nﷺ قال: ... فذكره، وقال البيهقي:\n\"فيه ضعف\".","vol":"13","page":341},{"text":"قلت: وعلته عبد الملك بن حسين، وكنيته: أبو مالك النخعي، وهو بها أشهر،\nقال الذهبي في \"الضعفاء\":\n\"ضعفوه \". وقال الحافظ في \"التقريب \":\n\"متروك \".\nوعبد الصمد بن النعمان مختلف فيه: قال في \"الميزان \":\n\" وثقه يحيى بن معين وغيره، وقال الدارقطني والنسائي: ليس بالقوي \". وقال\nفي \"الضعفاء\":\n\"صدوق مشهور، قال النسائي: ليس بالقوي \".\nوالحديث مما أورده السيوطي في \"الجامع الصغير\" من رواية البيهقي هذه، ولم\nيَحْكِ عنه تضعيفه إياه؛ فتعقبه المناوي بقوله:\n\"وقد مر غير مرة أن ما يفعله المصنف من عزو الحديث لمخرجه وحذفه من\nكلامه مما عقبه به من تضعيفه وبيان حاله غير صواب \".\n(تنبيه) ما نقلته عن البيهقي من قوله: \"فيه ضعف \" ... هو الموجود في\nالنسخة المطبوعة في لبنان، وفي نقل المناوي عنه في \"فيض القدير\":\n\"وهو ضعيف\". وأما في \"التيسير\" فوقع فيه:\n\" ... بإسناد ضعيف جدًا؛ كما قال مخرجه \".\nفقوله: \"جدًا\" إن كان محفوظًا؛ فهو المناسب لما تقدم من ترك الحافظ لراويه\nالنخعي، وهو في ذلك تابع لبعض المتقدمين من أئمة الجرح والتعديل. والله\nأعلم.","vol":"13","page":342},{"text":"والحديث في \"الرسالة القشيرية \" (ص ١٤٠) من الوجه المذكور.\nوقد روي من حديث أبي هريرة وغيره نحوه. وتقدم برقم (١٩٩) و(٣٤٩٤) .\n<span data-type=\"title\" id=toc-6172>٦١٤٨ </span>- (لا يحل لامرأة أن تبيت ليلة حتى تَعْرِضَ نفسها على\nزوجها. قيل: وما عَرْضُها نَفْسَها على زوجها؟ قال: إذا نَزَعَتْ ثيابَها\nفدخلت في فراشه فأَلزَقَتَ جلدها بجلده؛ فقد عَرَضَتْ) .\nباطل.\nأخرجه ابن حبان في \"الضعفاء\" (١/٢١٣)، ومن طريقه ابن الجوزي\nفي \"العلل المتناهية\" (٢/١٣٩/١٠٦٣)، وابن أبي حاتم في \"العلل \" (١/٤٠٩) من\nطريق جعفر بن ميسرة الأشجعي عن أبيه عَنْ ابْنِ عُمَرَ قال: قال رسول اللَّهِ\nﷺ: ... فذكره. وقال ابن أبي حاتم:\n\" قال أبي: هذا الحديث باطل \". وقال ابن الجوزي:\n\"لا يصح، قال ابن حبان: جعفر بن ميسرة عنده مناكير [كثيرة]، لا تشبه\nحديث الثقات، منها هذا الحديث \".\nوتقدم له حديث آخر في المجلد التاسع رقم (٤٣١٢) .","vol":"13","page":343},{"text":"<span data-type=\"title\" id=toc-6173>٦١٤٩ </span>- (أقسم الخوف والرجاء أن لا يجتمعا في أحد في الدنيا\nفَيَرَحَ ريحَ النارِ، ولا يفترِقا في أحدٍ في الدنيا؛ فَيَرَحَ ريحَ الجنة) .\nمنكر.\nأخرجه البيهقي في \"شعب الإيمان \" (٢/٥/١٠٠٤) من طريق إبراهيم\nابن منقذ: حدثني إدريس بن يحيى عن أبي إسحاق الرباحي عن ابن أبي\nمالك قال:\nدخل واثلة بن الأَسْقَعِ على مريض يعوده، فقال له: كيف تجدك؟ قال","vol":"13","page":343},{"text":"المريض: لقد خفت الله خوفًا خشيت أن لا يقوم لي بعد نظام، ورجوت الله\nرجاء، فرجائي فوق ذلك، فقال: والله! - الله أكبر -، سمعت رسول الله ﷺ\nيقول: ... فذ كره.\nقلت: وهذا إسناد ضعيف جدًا؛ وفيه علل:\nالأولى: الانقطاع بين واثلة وابن أبي مالك، واسمه: خالد بن يزيد بن\nعبد الرحمن بن أبي مالك: قال الحافظ في بالتقريب \":\n\"مات سنة (١٨٥) وحلو ابن ثمانين \".\nالثانية: وهاء ابن أبي مالك هذا. قال الحافظ:\n\"ضعيف، مع كونه كان فقيهًا، وقد اتهمه ابن معين \".\nالثالثة: أبو إسحاق الرباحي: لم أعرفه، ولم يورده السمعاني في \"أنسابه \" لا\nفي: (الرباحي) ... بالباء الموحدة، ولا في: (الرياحي) ... بالمثناة التحتية، ولا ذكره\nالذهبي في \"المقتنى في سرد الكنى\".\nالرابعة: إبراهيم بن منقذ: لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-6174>٦١٥٠ </span>- (أمر الله ﷿ بعبدين إلى النار، فلما وقفَ أحدُهما\nعلى شَفَتِها؛ التفت فقال: أما والله! إن كان ظني بك لَحَسَنٌ؟ فقال\nالله ﷿: ردوه فأنا عند ظنك بي، فغفر له) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٢/٩/١٠١٦) من طريق جامع بن\nسوادة: ثنا زياد بن يونس الحضرمي: ثنا عبد الرحمن بن أبي الزناد عن موسى بن\nعقبة عن رجل من ولد عبادة بن الصامت عن أبي هريرة: أن رسول الله ﷺ قال: ...\nفذكره.","vol":"13","page":344},{"text":"قلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: جهالة الرجل العُبَادي الذي لم يسم.\nوالأخرى: جامع بن سوادة: لم يترجمه المتقدمون من الأئمة؛ كالبخاري\nوابن أبي حاتم وغيرهما؛ فهو في عداد المجهولين، وذلك مما صرح به ابن الجوزي في\n\"الموضوعات \"، فإنه ساق له حديثًا بلفظ:\n\"من مشى في تزويج بين اثنين حتى يجمع الله بينهما؛ أعطاه الله ﷿\nبكل خطوة وبكل كلمة تكلم بها عبادة سنة ... \" الحديث، وقال عقبه:\n\"حديث موضوع على رسول الله ﷺ، وجامع بن سوادة مجهول \".\nوأورده الذهبي في \"الميزان \" وقال:\n\"خبر باطل، كأنه آفته \"، وقال في \"الضعفاء\":\n\"خبر كذب، كأنه وضعه \".\nوتعقبه الحافظ في \"اللسان \" بأن الراوي عنه - علي بن محمد بن أحمد\nالفقيه - غير معروف، وأن الدارقطني ساق لجامع بن سوادة حديثًا أخر، وقال:\n\"وجامع ضعيف \".\nوالحديث المشار إليه قد تقدم في المجلد الأول برقم (٣٧٧) .\nوقد توبع جامع هذا فِي حَدِيثِ الترجمة: فرواه الحسن بن علي بن زياد: ثنا\nعبد العزيز بن عبد الله الأُوَيْسي: ثنا ابن أبي الزناد ... به نحوه؛ إلا أنه قال:\n\"بعبد إلى النار، فلما وقف ... \" والباقي مثله.","vol":"13","page":345},{"text":"أخرجه البيهقي في \"الشعب \" أيضًا (١٠١٥) .\nوالأويسي هذا: ثقة من رجال البخاري، لكن الراوي عنه - الحسن بن علي\nابن زياد - هو علة هذه المتابعة؛ فقد قال الحافظ في ترجمته من \"اللسان \":\n\"له منكرات \".\nوقد روي الحديث من طرق أخرى عن ابن أبي الزناد بسنده المذكور بلفظ\nآخر، تقدم تخريجه بتوسع في المجلد العاشر برقم (٤٥٩٠) .\nوقد اختلط الأمر على المعلقين الثلاثة على \"الترغيب \" (٤/١٦٥)، فإن المنذري\nأورده باللفظ الثاني الذي فيه: (الحسن بن علي بن زياد)؛ فأعلّو، بجامع بن سوادة\nالذي في اللفظ الأول! ولهم ومن مثل هذا الخلط الشيء الكثير.\n<span data-type=\"title\" id=toc-6175>٦١٥١ </span>- (يُوشك أن تظهر فتنةٌ لا يُنْجِي منها إلا الله ﷿، أو\nدعاءٌ كدعاءِ الغَرقى) .\nضعيف.\nأخرجه البيهقي فى \"الشعب \" (٢/٤٠/١١٤) من طريقين عن\nأبي عقيل، عن يعقوب بن مظلمة عن أبيه عن أيي هريرة ﵁ قال: قال\nرسول الله ﷺ:. \". فذكره.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: أبو عقيل هذا - واسمه: يحيى بن المتوكل صاحب بُهية، وهو -:\nضعيف - كما في \"التقريب\" -، وقال الذهبي في \"الكاشف \":\n\"ضعفوه \".\nالثائية: يعقوب بن سلمة - وهو: الليثي -: قال في \"الكاشف \":","vol":"13","page":346},{"text":"\" ليس بحجة\". وقال الحافظ:\n\"مجهول الحال \".\nالثالثة: أبوه سلمة الليثي: قال الذهبي أيضًا:\n\"ليس بحجة\". وقال الحافظ:\n\"لين الحديث \".\nوأرى أن الصواب أن يقال فيه: \"مجهول العين \"؛ لأنه لا يعرف إلا برواية ابنه\nفقط عنه، وله عنه حديث آخر في التسمية على الوضوء، قد خرجته في \"صحيح\nأبي داود\" (٩٠) لشواهده، وقال الحافظ في آخر ترجمة سلمة:\n\"لا يعرف إلا في هذا الخبر\"!\nفكأنه لم يطلع على حديث الترجمة، أو على الأقل لم يستحضره حين قال\nهذا؛ فالصواب أن يقال:\nلا يعرف إلا برواية ابنه عنه، ولهذا استصوبت أن يقال فيه ما ذكرت؛ لأن ما\nقاله الذهبي والحافظ فيه لا يعبر عن السبب الذي من أجله لا يحتج به، وعن\nكونه ليِّن الحديث؛ فتأمل.\nوالحديث قد صح موقوفًا على حذيفة ﵁ بنحوه.\nأخرجه البيهقي (١١١٥) من طريق يعلى بن عبيد عن الأعمش عن إبراهيم\nعن همام، والحاكم (٤/٤٢٥) من طريق سفيان الثوري عن الأعمش عن عمارة بن\nعمير، كلاهما عن حذيفة ... به. وقال الحاكم:\n\"صحيح على شرط الشيخين \". ووافقه الذهبي.","vol":"13","page":347},{"text":"<span data-type=\"title\" id=toc-6176>٦١٥٢ </span>- (طلب الحلال مثل مقارعة الأبطال في سبيل الله، ومَنْ\nبات عَيِيًِّا من طلب الحلال؛ بات والله ﷿ عنه راضٍ) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٢/٨٦/١٢٣٢) من طريق علي بن\nعَثَّام عن رجل - أظنه قال: الحسن بيّاع الحصر، أو كما قال - عن المعتمر عن\nالسكن يرفعه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مرسل أو معضل، لأن السكن هذا إما تابعي أو\nتابع تابعي، لأن المعتمر - وهو: ابن سليمان بن طرخان - يروي عن التابعين\nوأتباعهم؛ فالله أعلم من أيهم هو؟\nثم إنني لم أعرفه. ومثله الحسن بيّاع الحصر. على أنه لو كان معروفًا؛ فإن\nعلي بن عثام لم يجزم بأنه هو، وذلك مما يشعر أنه ليس من المشهورين بالرواية.\nوالله أعلم.","vol":"13","page":348},{"text":"<span data-type=\"title\" id=toc-6177>٦١٥٣ </span>- (لا خير فيمن لا يجمعُ المال ... يصل به رحمه، ويؤدي به\nعن أمانته، ويستغني به عن خَلْقِ ربِّه) .\nموضوع.\nأخرجه ابن حبان في \"الضعفاء\" (٢/١٨٥)، ومن طريقه ابن الجوزي\nفي \"الموضوعات \"، والبيهقي في \"الشعب \" (٢/٩٢/ ١٢٥١) من طريقين عن العلاء\nابن مسلمة الرَّوَّاس عن هاشم بن القاسم عن مُرَجَّى بن رجاء عن سعيد عن قتادة\nعن أنس قال قال رسول الله ﷺ: ... فذكره. وقال ابن الجوزي:\n\"هذا ليس من كلام رسول الله ﷺ، إنما يروى نحوه عن الثوري، قال ابن\nحبان: العلاء يروي الموضوعات على الثقات والمقلوبات، لا يحل الاحتجاج به.","vol":"13","page":348},{"text":"وقال أبو الفتح الأزدي: كان رجل سوء؛ لا يحل لمن عرفه أن يروي عنه. وقال\nمحمد بن طاهر: كان يضع الحديث \".\nوتعقبه السيوطي في \"اللآلي\" (٢/ ٣٢٠)، ثم ابن عراق في \"تنزيه الشريعة\"\n(٢/٣٠٣) بما أخرجه البيهقي في الموضع المذكور من طريق شيخه الحاكم؛ أنا\nأحمد بن إسحاق بن إبراهيم الصيدلاني: ثنا الحسين بن الفضل: ثنا أبو النضر\nحدثنا مرجى بن رجاء عن شعبة عن قتادة ... به. وقال البيهقي:\n\"كذا وجدته في (كتاب شعبة)، وقال فيه غيره: عن أبي النضر هاشم بن\nالقاسم عن المرجى بن رجاء عن سعيد عن قتادة عن أنس \".\nثم ساقه من الوجه الأول، وقال عقبه:\n\"هكذا روي في هذا الإسناد، وقال فيه راويه: قال: قال رسول اللَّهِ ﷺ،\nولكني هبته، وإنما يروى هذا الكلام بعينه من قول سعيد بن المسيب \".\nثم ساق إسناده إلى ابن المسيب موقوفًا عليه، وهو الأقرب، وإن كان فيه بكر\nابن سهل الدمياطي: ثنا عبد الله بن صالح، وكلاهما ضعيف.\nوأما المرفوع: ففي الطريق الأولى ذاك المتهم - العلاء بخن مسلمة الرواس -،\nوتابعه في الطريق الأخرى الحسين بن الفضل - وهو: ابن عمير البجلي الكوفي -:\nقال الذهبي في \"الميزان \":\n\" ... العلامة المفسر أبو علي نزيل نيسابور، روى عن يزيد بن هارون والكبار،\nولم أر فيه كلامًا، لكن ساق الحاكم في ترجمته مناكير عدة، فالله أعلم \".\nوتعقبه الحافظ في \"اللسان \" بقوله:","vol":"13","page":349},{"text":"\"ما كان لذكر هذا في هذا الكتاب معنى؛ فإنه من كبار أهل العلم والفضل ...\nقال الحاكم: كان إمام عصره في معاني القرآن ... ثم ذكر شيئًا من أفراده وغرائب\nحديثه، فساق له خمسة عشر حديثًا ليس فيها حديث مما ينكر [عليه] لكون سنده\nضعيفًا؛ فلا يلصق الوهم بالحسين، بل لا بد فيه من راو ضعيف غيره ... \".\nقلت: وما نقله عن الحاكم قد ذكره عنه الذهبي نفسه في \"سيرأعلام\nالنبلاء\" (١٣/٤١٤ - ٤١٥)، ثم ختم ترجمته بقوله:\n\"ثمَّ إِنَّ الحَاكِم سَاق فِي تَرْجَمَتِهِ بَضْعَة عشر حَدِيْثًا غَرَائِب، فِيْهَا حَدِيْث\nبَاطِل رَوَاهُ عَنْ مُحَمَّدِ بن مُصْعَبٍ: حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ يَحْيَى بنِ أَبِي كَثِيْر عَنْ\nأَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُوْلُ اللهِ ﷺ: \" مَنْ فَرَّج عَنْ مُؤْمِن كُرْبَةً؛ جَعَل الله\nلَهُ يَوْم القِيَامَةِ شُعْبَتَين مِنْ نُوْرٍ عَلَى الصِّرَاط، يَسْتَضيء بِهِمَا مَنْ لَا يُحْصِيهِم إِلَاّ\nرَبّ العزَّة \".\nقلت: ومحمد بن مصعب هذا فيه ضعف - كما قال الذهبي في \"الكاشف \" -،\nوقال الحافظ:\n\"صدوق كثير الغلط \".\nقلت: فهذا يؤيد ما تقدم عن \"اللسان \" أن الوهم لا ينبغي أن يلصق بالحسين\nابن الفضل، ما دام في السند من ضُعِّف!\nثم إن ظاهر قول الذهبي: \" ... رواه عن محمد بن مصعب ... \" ... أنه يعني:\nأنه رواه الحسين عن ابن مصعب مباشرة، وهذا وإن كان تاريخ ولادة الحسين يساعد\nعلى ذلك، فإنها كانت سنة (١٨٠)، وكانت وفاة ابن مصعب سنة (٢٠٨)؛ فإني\nأخشى أن يكون بينهما العلاء بن مسلمة الذي في الطريق الأولى. فقد رواه بعض","vol":"13","page":350},{"text":"الأصبهانيين عن العلاء عن ابن مصعب - كما تقدم تخريجه برقم (٥٣١٢) -.\nعلى أنني لا أدري إذا كان السند إلى الحسين بما ذكره الذهبي صحيحًا؛ فإني\nأخشى أيضًا أن يكون الراوي عنه لحديث ابن مصعب هو نفس الراوي لحديث\nالترجمة - وهو: أحمد بن إسحاق بن إبراهيم الصيدلاني شيخ الحاكم -، فإني لم\nأجد له ترجمة؛ فيكون هو علة الطريق الثانية التي بها تعقب ابن الجوزي السيوطي\nوابن عراق وسكتا عنها، ولم يبينا علتها. والله ﷾ أعلم.\nثم رأيت السيوطي قد أقر ابن الجوزي على وضعه، فقال في \"الجامع الكبير\":\n\"رواه ابن حبان في \"الضعفاء\"، وابن لال، والحاكم في \"تاريخه \"، والبيهقي\nفي \"الشعب \" عن أنس، قال ابن حبان: لا أصل له، وأورده ابن الجوزي في\n\"الموضوعات \"، وقال البيهقي: إنما يروى عن سعيد بن المسيب قوله \".\n<span data-type=\"title\" id=toc-6178>٦١٥٤ </span>- (أكثرُ أهلِ الجنةِ البُلْهُ) .\nضعيف.\nأخرجه الطحاوي في \"مشكل الآثار\" (٤/ ١٢١)، والبزار في \"المسند\"\n(٢/ ٤١١ - الكشف)، وابن عدي في \"الكامل \" (٣/٣١٣)، وعنه البيهقي في\n\"الشعب \" (٢/١٢٦/ ١٣٦٧)، وكذا ابن الجوزي في \"العلل المتناهية\" (٢/٤٥٢/١٥٥٩)،\nوالبيهقي أيضًا (١٣٦٨)، وابن عساكر (١٢/١٠٨)، والذهبي في \"السير\" (٣/٣٠٣)\nكلهم من طريق سلامة بن روح عن عقيل عن ابن شهاب عن أنس قال: قال\nرسول الله ﷺ: ... فذكره. وقال البزار وابن عدي - والعبارة له -:\n\"منكر بهذا الإسناد، لم يروه عن عقيل غير سلامة\".\nوأقره ابن الجوزي، وفال الذهبي في \"الميزان\" و\"المغني في الضعفاء\":","vol":"13","page":351},{"text":"\"سلامة؛ قال أبو حاتم؛ يكتب حديثه، وقال أبو زرعة: منكر الحديث\".\nوضعفه الحافظ في \"التقريب \" بقوله:\n\"صدوق له أوهام \".\nوبه أعله الهيثمي في \"المجمع \" (٨/٧٩ و١٠/٢٦٤ و٤٠٢)، وقد عزاه للبزار وحده.\nوروي الحديث من طريق أخرى لا يفرح بها لشدة ضعفها، تفرد بها أحمد\nابن عيسى الخشاب قال: ثنا عمرو بن أبي سلمة: ثنا مصعب بن ماهان عن\nالثوري عن محمد بن المنكدر عن جابر مرفوعًا بلفظ:\n\"دخلت الجنة فإذا أكثر ... \".\nأخرجه البيهقي (٢/١٢٥/١٣٦٦)، وكذا ابن عدي (١/١٩١)، - وعنه ابن\nالجوزي أيضًا (١٥٥٨)، وأبو بكر الكلاباذي في \"مفتاح المعاني \" (ق ٢٧٥/ ١)،\nوابن عساكر في \"تاريخ دمشق\" (١٢/٣٤٥/٢)، وقال البيهقي:\n\"منكر بهذا الإسناد \". وقال ابن عدي - وتبعه ابن الجوزي والذهبي والعسقلاني -:\n\"باطل بهذا الإسناد، مع أحاديث أخر يرويها الخشاب عن عمرو بن أبي\nسلمة بواطيل \". وقال سلمة:\n\"كذاب حدث بأحاديث موضوعة\". وقال ابن طاهر:\n\"كذاب يضع الحديث \". وأعله ابن عساكر بعلة أخرى فقال:\n\"قال ابن شاهين: تفرد به مصعب بن ماهان \".\nقلت: هذا مختلف فيه، وقد أثنى عليه أحمد خيرًا، ووثقه غيره، وقال\nالحافظ في \"التقريب \":","vol":"13","page":352},{"text":"\"صدوق عابد كثير الخطأ\".\nقلت: فإعلال الحديث بالخشاب المتهم أولى. والله أعلم.\nوقد روي الحديث مرسلًا، وزاد في بعض الروايات:\n\"وأعلى عليين لأولي الألباب \".\nوفي إسناده ضعيف، ومن لم أعرفه. وهو مخرج في تعليقي على \"شرح العقيدة\nالطحاوية\" (ص ٥٧٣ - ٥٧٥)، ورددت فيه على قول الشيخ أحمد شاكر ﵀:\n\"ومجموع ما قيل فيه: أنه لا أصل له \"! فراجعه إن شئت.\nوكيف يصح أن يقال هذا والبزار يقول عقب الحديث:\n\" لو صح؛ كان له معنى\". وقال الطحاوي - بعد أن ساقه بإسناده مساق\nالمسلمات -:\n\"فذكرت هذا الحديث لأحمد بن أبي عمران؟ فقال لي: معناه معنى\nصحيح، فـ: (البله) المرادون فيه: هم البله عن محارم الله تعالى؛ لا من سواهم\nممن به نقص العقل بالبله \"؟!\n<span data-type=\"title\" id=toc-6179>٦١٥٥ </span>- (سَيَكُونُ بَعْدِي فِتَنٌ شَدَّادٌ، خَيْرُ النَّاسِ فِيهَا مُسْلِمُو أَهْلِ\nالْبَوَادِي؛ الَّذِينَ لا يَتَنَدُّونَ مِنْ دِمَاءِ النَّاسِ (وفي رواية: المسلمين)،\nوَلا أَمْوَالِهِمْ شَيْئًا) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/٣٦٥/٩١٤) وفي \"المعجم\nالأوسط \" (١/٢٨٩/٤٨٣٩ - بترقيمي) و\"مسند الشاميين \" (٢/٣٩٣/١٥٦٢)، وابن","vol":"13","page":353},{"text":"عساكر في \"تاريخ دمشق \" (٥/٣٩١) من طريق أبي معبد حفص بن غيلان عن\nحيان بن حجر عن أبي الغادية المزني ... مرفوعًا.\nقلت: ورجال إسناده ثقات؛ غير حيان بن حجر، يبدو أنه لا يعرف إلا بهذه\nالرواية؛ ففي ترجمته أخرج ابن عساكر هذا الحديث، ولم يذكر له راويًا غير\nحفص هذا، وروى عن ابن أبي حاتم أنه قال:\n\"حيان بن حجر الدمشقي، سمعت أبي يقول ذلك \". ولم يزد!\nوليس له ذكر في \"الجرح والتعديل \"؛ ولذلك قال الذهبي في \"الميزان \" - وتبعه\nالحافظ في \"اللسان \" -:\n\"لا يدرى من ذا؟ \". وقال الهيثمي في \"المجمع \" (٧/٣٠٤):\n\"رواه الطبراني في \"الأوسط \" و\"الكبير\"، وفيه حيان بن حجر ... ولم أعرفه،\nوبقية رجاله ثقات \".\nومن طبقته حيان بن جحدر أبو السمين الطائي: قال ابن أبي حاتم:\n\"روى عَنْ ابْنِ عُمَرَ، روى عنه عتبة بن أبي سليمان ... قال ابن معين: ليس\nبه بأس \". وكذا ترجمه ابن حبان في \"الثقات \" (٤/ ١٧١) دون قول ابن معين، وقال:\n\"وقد قيل: إنه حيان بن حجر\".\nفالله أعلم هل هو هذا أم غيره؟\nقوله: (لا يتندون)؛ أي: لا يصيبهم من دماء المسلمين شيء - كما في الحديث\nالآخر: \"من لقي الله لا يشرك به شيئًا، لم يتند بدم حرام؛ دخل الجنة\" - وهو مخرج\nفي الكتاب الآخر: \"الصحيحة\" (٢٩٢٣)، قال ابن الأثير في \"النهاية\":","vol":"13","page":354},{"text":"\"أي: لم يصب منه شيئًا، ولم ينله منه شيء؛ كأنه نالته نداوة الدم وبلله \".\nوقد اختلفت المصادر المتقدمة في ضبط هذه اللفظة: (يتندون) ... فوقعت\nهكذا في \"مسند الشاميين \" و\"المعجم الأوسط \" و\"تهذيب التاريخ \" (٥/ ٢١)،\nووقعت في \" المعجم الكبير\": (يندون)، وفي \" التاريخ \": (يندهون)، وفي مكان آخر\nمن طريق الطبراني: (ينتدون)، وكذا في \"الجامع الكبير\" للسيوطي، لكن الواو فيه\nراء: (ينتدرن) ! وعزاه لـ\"طب، وابن منده وتمام، كر\" ... ولعل الصواب ما أثبتنا.\n<span data-type=\"title\" id=toc-6180>٦١٥٦ </span>- (لا تقوم الساعة حتى يُجعل كتاب الله عارًا، ويكون\nالإسلام غريبًا، وحتى تبدو الشحناء بين الناس، وحتى يُقبض العلم،\nويتقارب الزمان، ويَنقُص عمر البشر، ويُنتقص السنونَ والثمراتُ،\nويُؤْمَنَ التُّهماء، ويُتهم الأُمَناء، ويُصدَّق الكاذب، ويُكذَّب الصادق،\nويَكثُرَ الهَرْجُ، قالوا: وما الهرج يا رسول الله!؟ قال: القتل، وحتى\nتُبنى الغُرفُ فَتْطَّاول، وحتى يحزن ذوات الأولاد، وتفرح العواقر،\nويظهر البغي والحسد والشُّح، ويَهلِك الناس، ويكثُر الكذب، ويَقِلَّ\nالصدق، وتختلف الأمور بين الناس، ويُتَّبع الهوى، ويُقضى بالظنِّ،\nويكثر المطر، ويَقِلَّ الثمر، ويَغِيضَ العلم غَيْضًا، ويَفيضَ الجهل فيضًا،\nوحتى يكون الولدُ غليظًا، والشتاء قيظًا، وحتى يُجْهَرَ بالفحشاء،\nويُروى الأرضُ ريًَّا، ويقوم الخطباء بالكذب فيجعلون حقِّي لِشِرار\nأمتي، فمن صدّقهم بذلك ورضي به؛ لم يَرَحْ رائحة الجنةِ) .\nضعيف.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٧/٤٥٣) من طريق عبد الرحمن\nابن عمرو بن عبد الله (هو: أبو زرعة الدمشقي): نا سليمان بن عبد الرحمن: نا","vol":"13","page":355},{"text":"عبد الله بن أحمد اليَحْصُبي: نا عمار بن أبي عمار عن سلمة بن تميم عن\nعبد الرحمن بن غنم عن أبي موسى الأشعري ... مرفوعًا.\nأورده في ترجمة سلمة بن تميم هذا، ثم روى عن أبي زرعة أنه ثقة، فالله\nأعلم، فإني لم أر من ترجمه أو ذكره غير ابن عساكر، وأخشى أن يكون من أوهام\nاليحصبي هذا؛ فإنه غير مشهور، ولم يترجمه أحد من أئمة الجرح والتعديل غير\nالعقيلي، فأورده في \" الضعفاء \" (٢/٢٣٧) وقال:\n\"لا يتابع على حديثه \".\nثم ساق له حديثًا بإسناده عنه؛ وقع فيه: (الحمصي) ... مكان: (اليحصبي) .\nورده الحافظ ابن عساكر بعد أن أقره على تجريحه المذكور، فقال في \"التاريخ \"\n(٨/١٠٣٠):\n\"كذا قال: (الحمصي)، وأظنه صحف: (اليحصبي) بـ: (الحمصي) \".\nوأقره الذهبي في \"الميزان \"، والحافظ في \"اللسان \".\nولم يفهم هذا محقق \"ضعفاء العقيلي \" الدكتور القلعجي؛ فغير نسبة:\n(الحمصي) إلى؛ (اليحصبي) مخالفًا بذلك ما جاء في كتب مصطلح علم الحديث\nمن وجوب المحافظة على الأصل، مع التنبيه في الهامش على ما هو الصواب، أو\nعلى الأقل إذا صحح الأصل؛ أن ينبه على ما كان عليه الأصل في الحاشية، لأنه\nقد يكون الأصل هو الصواب؛ فلا بد من التنبيه. وهذا من أصول التحقيق الذي\nيخل به أكثر المحققين في هذه الأيام.\nإذا عرفت حال اليحصبي هذا؛ فقد خالفه إسماعيل بن عياش فقال: عن\nسعيد بن غنيم الكلاعي عن عبد الرحمن بن غنم ... به؛ دون قوله:","vol":"13","page":356},{"text":"\" ويقوم الخطباء ... \" إلخ.\nأخرجه ابن عساكر في \"التاريخ \" (٧/٣٣٩ - ٣٤٠) من طريق ابن أبي الدنيا:\nحدثني الحسن بن الصباح: حدثني أبو توبة: نا إسماعيل بن عياش ... به.\nأورده في ترجمة سعيد هذا - وهو: حمصي -، ولم يذكر فيه جرحًا ولا تعديلًا،\nوكذلك صنع ابن أبي حاتم (٢/ ٥٤/١)، وكذا البخاري قبله (٢/١/٥٠٥)؛ لكن\nوقع فيه: \"ابن عثيم أو غنيم \" على الشك، قال ابن عساكر:\n\"وهو غلط، وصوابه: (ابن غنيم) بلا شك \".\nوكلهم لم يذكروا راويًا عنه غير ابن عياش؛ فهو مجهول، وأما ابن حبان فذكره\nفي \"الثقات \" (٦/٣٦٨) على قاعدته!\nوالحديث أورده السيوطي في \"الجامع الكبير\" بلفظ الترجمة، وقال:\n\"رواه ابن أبي الدنيا والطبراني وابن نصر السجزي في \"الإبانة\"، وابن عساكر،\nولا بأس بسنده \".\nكذا قال، ولعله تبع الهيثمي الذي قال (٧/٣٢٤) بعد أن ساقه باللفظ الآخر\nالمختصر:\n\"رواه الطبراني، ورجاله ثقات، وفي بعضهم خلاف \".\nكذا قال! وفيه نظر؛ لأنه إن كان عند الطبراني من الطريق الأولى التي فيها\nعبد الله بن أحمد اليحصبي؛ فهو ضعيف اتفاقًا - كما علمت -، وإن كان من طريق\nابن عياش؛ فشيخه سعيد بن غنيم: مجهول لم يوثقه غير ابن حبان، ويلقى في\nالنفس أن هذه الطريق هي التي عناها الهيثمي، ويشير بالخلاف الذي ذكره إلى","vol":"13","page":357},{"text":"ابن عياش؛ فهو الذي اختلفوا فيه، لكن ذلك لا تأثير له هنا، لأنه صحيح الحديث\nفي روايته عن الشاميين، وهذه منها؛ فإن شيخه سعيد بن غنيم حمصي - كما\nسبق -، ولولا أنه مجهول - كما عرفت -؛ لقلت كما قال السيوطي:\n\"لا بأس بسنده \". والله أعلم.\n(تنبيه): قوله: \"ويروى الأرض ريًا\" ... كذا في \" التاريخ \"، وفي \" الجامع \":\n\"وتزوي الأرض زيًا\" وكلاهما غير مفهوم. وفي رواية \"التاريخ \" الأخرى: \"وتزول\nالأرض زوالًا \"، ولفظ \"المجمع \": \"وتروى الأرض دمًا\". وهو أوضحها. والله أعلم.\nثم رأيته هكذا في مكان آخر مختصرًا (٧/٢٧٩)، وقال:\n\"وفيه سليمان بن أحمد الواسطي؛ وهو ضعيف \"، وسقط منه ذكر مَنْ خَرّجه.\nومن أحاديث ذاك اليحصبي الدمشقي الحديث التالي:\n<span data-type=\"title\" id=toc-6181>٦١٥٧ </span>- (لا يضمن أحدكم ضالة، ولا يردن سائلًا؛ إن كنتم تحبون\nالربح والسلامة. وقال لقوم سَفْرٍ: لا يصحبنكم ضلال من هذه النِّعم) .\nضعيف.\nأخرجه الدولابي في \"الكنى\" (١/ ٣١)، والطبراني في \" المعجم\nالكبير\" (٣٧٦/٢٢/ ١ ٩٤)، وابن عساكر في \"التاريخ \" (٨/١٠٢٩) من طرق عن\nعبد الله بن أحمد الدمشقي قال: ثنا علي بن أبي علي عن الشعبي عن أبي\nريطة كرامة المذحجي قال:\nكنا جلوسًا عند رسول الله ﷺ، فقال: ... فذكره. والسياق للدولابي، ولفظ\nالطبراني:\n\"لا يصحبنكم خلال من هذه النعم - يعني: الضوال - ولا يصحبن أحد منكم","vol":"13","page":358},{"text":"ضالة، ولا يردن سائلًا؛ إن كنتم تريدون الربح والسلامة، ولا يصحبنكم من الناس\nإن كنتم تؤمنون بالله واليوم الآخر ساحر ولا ساحرة، ولا كاهن ولا كاهنة، ولا\nمنجم ولا منجمة، ولا شاعر ولا شاعرة، وإن كل عذاب يريد الله أن يعذب به\nأحدًا من عباده؛ فإنما يبعث به إلى السماء الدنيا، فأنهاكم عن معصية الله عشاءً \".\nوقال الهيثمي في \"المجمع \" (٣/٢١٢) عقبه:\n\"رواه الطبراني في \"الكبير\"، وفيه علي بن أبي علي اللهبي، وهو ضعيف \".\nقلت: بل هو ضعيف جدًا؛ قال الذهبي في \"الميزان \":\n\"له مناكير، قاله أحمد، وقال أبو حاتم والنسائي: متروك. وقال يحيى بن\nمعين: ليس بشيء\".\nوأورده في \"المغني في الضعفاء\"، وذكر فيه قول أبي حاتم والنسائي. فهو المعتمد.\nقلت: والراوي عنه - عبد الله بن أحمد، هو: اليحصبي؛ الراوي للحديث الذي\nقبله، وقد - ضعفه العقيلي - كما ذكرت هناك -.\nوالحديث رواه ابن منده - أيضًا - من هذا الوجه؛ كما في \"الإصابة، للحافظ\nابن حجر، وسكت عنه!\nوقد روي من طريقين آخرين واهيين عن الشعبي، وسيأتي برقم (٦٨٤٧) .\n<span data-type=\"title\" id=toc-6182>٦١٥٨ </span>- (أبعد الخلق من الله رجلان: رجل يجالس الأمراء؛ فما\nقالوا من جور؛ صدقهم عليه، ومعلم الصبيان؛ لا يواسي بينهم، ولا\nيراقب الله في اليتيم) .\nمنكر.\nأخرجه ابن عساكر (٩/١٦٥) من طريق أبي بكر عبد الله بن خيثمة","vol":"13","page":359},{"text":"ابن سليمان الأطربلسي: حدثني أبو عبد الملك أحمد بن جرير بن عبدوس\n- بصور -: نا موسى بن أيوب النصيبي: نا الوليد بن مسلم: نا بكير بن معروف\nالأزدي عن أبان وقتادة عن أبي أمامة الباهلي ... مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ وفيه علل:\nالأولى: عبد الله بن خيثمة هذا: في ترجمته أورد الحديث ابن عساكر، ولم\nيذكر فيه جرحًا ولا تعديلًا، ولا راويًا غير عبد الوهاب هذا؛ فهو مجهول.\nوعبد الوهاب له ترجمة في \"السير\" (١٦/٥٥٧) .\nالثانية: أبو عبد الملك أحمد بن جرير: لم أجد له ترجمة.\nالثالثة: الوليد بن مسلم: ثقة معروف يدلس تدليس التسوية، ولم يصرح\nبسماع من فوق شيخه.\nالرابعة: بكير بن معروف: صدوق فيه لين - كما قال الحافظ -.\nالخامسة والسادسة: أبان وقتادة، أما أبان: فالظاهر أنه ابن أبي عياش، وهو\nمتروك، وأما قتادة: فهو ثقة مشهور، ولكنه موصوف بالتدليس، وقد قال أحمد\nوغيره:\n\"لم يسمع قتادة من صحابي غير أنس\".\nوعليه: فهو منقطع؛ لو صح السند إليه، وهيهات!\n<span data-type=\"title\" id=toc-6183>٦١٥٩ </span>- (أَشَدُّ حَسَرَاتِ بني آدَمَ في الدنيا ثَلاثٍ:\n١- رَجُلٌ كَانَتْ له أرض تُسقى، وله سانية يسقي عليها أرضه،\nفلما اشتدَّ وأخرجت ثمرتها؛ ماتت سانيته، فيجد حسرة على سانيته","vol":"13","page":360},{"text":"التي قد عَلِم أنه لا يجد مثلها، ويجد حسرة على ثمرة أرضه أن تفسد\nقبل أن يحتال حيلة.\n٢ - ورجل له فرس جواد، فلقي جمعًا من الكفار فلما دنا بعضهم\nمن بعض؛ انهزم أعداء الله، فسبق الرجل على فرسه، فلما كاد أن\nيلحق انكسرت يد فرسه، فنزل عنده؛ يجد حسرة على فرسه أن لا\nيجد مثله، ويجد حسرة على ما فاته من الظفر الذي كان أشرف عليه.\n٣ - ورجل كانت عنده امرأة قد رضي هيأتها ودينها، فنفست غلاما؛\nفماتت بنفاسها، فيجد حسرة على امرأته؛ يظن أنه لن يصادف مثلها،\nويجد حسرة على ولده يخشى ضيعته قبل أن يجد من يرضعه. قال:\nفهذه أكبر هؤلاء الحسرات) .\nضعيف.\nأخرجه البزار في \"مسنده \" (٢/١٥٧/١٤١٥ - كشف الأستار)\n- والسياق له -، والطبراني في \"المعجم الكبير\" (٧/٢٥٦/٦٨٧٩)، و\"المعجم\nالأوسط \" (١/٢٨٩/٤٨٤١ - بترقيمي)، وابن عساكر في \"التاريخ \" (٩/٨٨٨) من\nطريق سعيد بن بشير عن قتادة عن الحسن عن سمرة ... مرفوعًا. وقال الطبراني:\n\"لم يروه عن قتادة إلا سعيد بن بشير\".\nقلت: وهو ضعيف من قبل حفظه، وجزم الحافظ في \"التقريب \" بضعفه.\nوأما الهيثمي فحسن حديثه هذا، دون غيره: (انظر المجلد الثالث من \"فهارس المجمع \"\nلزغلول ص ٢٩٧)، فقال الهيثمي (٤/٢٧٣):\n\"رواه البزار، والطبراني في \"الكبير\" و\" الأوسط \"، وإسناده حسن، ليس فيه\nغير سعيد بن بشير، وقد وثقه جماعة\".","vol":"13","page":361},{"text":"كذا قال! وقد عرفت ما في سعيد، على أن ما نفاه ليس مسلّمًا أيضًا؛ لأن\nالحسن - وهو: البصري - اختلف في سماعه من سمرة، والراجح أنه سمع منه\nبعض الأحاديث، ولكنه مدلس - كما يشهد بذلك أهل العلم منهم الهيثمي\nنفسه في بعض أحاديثه (٣/ ٨١) -، وحينئذٍ فروايته هذه تكون معللة بعلة أخرى\nوهي عنعنته، فتنبه!\nوللحديث طريق أخرى موصولة عن سمرة، يرويه جعفربن سعد بن سمرة\nعن خبيب بن سليمان بن سمرة عن أبيه عن سمرة بن جندب ... به نحوه.\nأخرجه البزار (١٤١٦)، والطبراني في \"الكبير، (٧٠٨٤)، وقال الهيثمي\n(٣/١٢):\n\"رواه الطبراني في \"الكبير، و\"الأوسط \" بنحوه، ورواه البزار، وفي بعضها:\n\"أَشَدُّ حَسَرَاتِ بني آدَمَ عَلَى ثَلاثٍ: رَجُلٌ كَانَتْ عِنْدَهُ امْرَأَةٌ حَسْنَاءُ جَمِيلَةٌ ... \"\nفذكر نحوه باختصار، وله إسنادان؛ أحدهما حسن، ليس فيه غير سعيد بن بشير،\nوقد وثق \".\nقلت: اللفظ الذي عزاه للبعض: هو للطبراني في \"الكبير\" من الطريق الأولى،\nوهي التي عنده في \"الأوسط \"، وحَسَّن إسناده، وفيه علتان - كما سبق بيانه -.\nوأما هذه الطريق: فسكت عليها فما أحسن؛ لأنه مسلسل بالعلل:\n١ - محمد بن إبراهيم بن خُبيب بن سليمان بن سمرة: وَهُوَ مَجْهُولٌ، قال\nابن حبان في \"الثقات \" (٩/٥٨):\n\"لا يعتبر بما تفرد به \".","vol":"13","page":362},{"text":"٢ - خبيب بن سليمان؛ قال الذهبي في \"الميزان \":\n\"لا يعرف، وقد ضعف في جعفر بن سعد\". وقال الحافظ:\n\"مجهول \".\nوأما ابن حبان؛ فذكره في \"الثقات \" (٦/٢٧٤)، وأشار الذهبي في \"الكاشف \"\nإلى ضعف توثيقه بقوله:\n\" وُثِّق \".\n٣ - جعفر بن سعد: قال الحافظ:\n\"ليس بالقوي \".\n٤ - سليمان بن سمرة: مجهول الحال.\n<span data-type=\"title\" id=toc-6184>٦١٦٠ </span>- (لا تقوم الساعة حتى يَكُونَ الْوَلَدُ غَيْظًا، والْمَطَرُ قَيْظًا،\nويفيض اللئام الْمَطَرُ قَيْظًا، ويغيض الكرام غيضًا، ويجترئ الصغير على\nالكبير، واللئيم على الكريم) .\nضعيف.\nأخرجه الطبراني في \"الأوسط \" (٢/٩٨/٢/٦٥٧٣ بترقيمي) قال:\nحدثنا محمد بن عبد الغني: ثنا أبي: ثنا مؤمل، عن أبي أمية بن يعلى عن أم\nعيسى عن أم الضراب قالت:\nتوفي أبي، وتركني وأخًا لي، ولم يَدَعْ لنا مالًا، فقدم عمي من المدينة،\nوأخرَجَنا إلى عائشة، فأدخلني معها في الخِدر؛ لأني كنت جارية، ولم يدخل\nالغلام، فشكا عمي إليها حاجته، فأمرت لنا بفريضتين وغرارتين، ومقعدين","vol":"13","page":363},{"text":"وحسل (كذا، ولعله: حلس)، ثم قالت: سمعت رسول الله ﷺ يقول: ...\nفذ كره. وقال:\n\"لا يروى إلا بهذا الإسناد، تفرد به مؤمل بن عبد الرحمن \".\nقلت: وهو ضعيف؛ قال ابن أبي حماتم (٤/١/٣٧٥) عن أبيه:\n\"ليِّن الحديث، ضعيف الحديث \". وقال ابن عدي (٦/ ٤٤١):\n\"عامة حديثه غير محفوظ \".\nوساق له أحاديث واهية - كما قال الحافظ في \"التهذيب \" -، ومنها:\n\"أمين خاتم رب العالمين ... \"، وقد مضى تخريجه برقم (١٤٨٧) .\nوأبو أمية بن يعلى: ضعيف - كما قال ابن عدي عقب الحديث المشار إليه\nآنفًا -. وفي \"الميزان\" و\"اللسان \":\n\"ضعفه الدارقطني، وقال ابن حبان: لا تحل الرواية عنه إلا للخواص \".\nإذا عرفت ما تقدم من العلتين؛ فالعجب من الهيثمي كيف لم ينبه عليهما،\nواقتصر على إعلاله بمن فوقهما؟! فقال في \"المجمع \" (٧/٣٢٥):\n\"رواه الطبراني في \"الأوسط \"، وفيه جماعة لم أعرفهم \"!!\nعلى أن قوله: \"جماعة ... \" ليس دقيقًا؛ لأن من غير المتبادر منه أنه يعني به أم\nالضراب وأم عيسى فقط، وحينئذٍ فليس فيه من لا يعرف - كما يتبين لك مما سبق -،\nإلا إن كان يعني شيخ الطبراني محمد بن عبد الغني؛ فإنه لا يعرف، لكن ليس من\nعادته إعلال الأحاديث بشيوخ الطبراني المستورين، وأستبعد أن يعني أباه عبد الغني\n- وهو: ابن عبد العزيز العسال -؛ فإنه مترجم في \"التهذيب \"، وقال فيه النسائي:","vol":"13","page":364},{"text":"\"لا بأس به \". وقال الحافظ:\n\" صدوق \".\nوالحديث - قال العراقي في \"تخريج الإحياء\" (٢/١٩٦) -:\n\"رواه الخرائطي في \"مكارم الأخلاق\" من حديث عائشة، والطبراني من\nحديث ابن مسعود. وإسنادهما ضعيف \".\nوأقره الزبيدي في \"شرح الإحياء\" (٦/ ٢٦٠)، وما أظن أن عزوه للطبراني من\nحديث ابن مسعود إلا وهمًا؛ فإني لم أره في \"معجمه الكبير\" -؛ لأنه المراد عند\nالإطلاق -، ولا ذكره الهيثمي حيث ذكر حديث عائشة. والله ﷾\nأعلم.\n<span data-type=\"title\" id=toc-6185>٦١٦١ </span>- (إنَّ اللهَ أنزلَ بركاتٍ ثلاثًا: الشاةَ، والنخلةَ، والنارَ) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٤/٤٣٥/١٠٦٥):\nحدثنا الحسين بن إسحاق التستري: ثنا محمد بن حميد الرازي: ثنا إبراهيم بن\nالمختار عن النضر بن حميد عن أبي إسحاق الهمداني عن الأصبغ بن نباتة عن\nأم هاني قالت: دخل النبي ﷺ فقال:\n\"ما لي لا أرى عندك من البركات شيئًا؟ \". فقلت: وأي بركات تريد؟ فقال: ...\nفذكره.\nقلت. وهذا إسناد واهٍ جدًا؛ مسلسل بالعلل:\nالأولى: الأصبغ بن نُباتة: قال الذهبي في \"الكاشف \":\n\"تركوه \". وقال الحافظ في \"التقريب \":","vol":"13","page":365},{"text":"\" متروك، رمي بالرفض \".\nالثانية: أبو إسحاق الهمداني - هو: عمرو بن عبد الله السبيعي -: كان اختلط.\nالثالثة: النضر بن حميد: قال الذهبي في \"المغني \":\n\"قال أبو حاتم: متروك الحديث، قلت: له عن ثابت عن أنس حديث كذب،\nأورده العقيلي \".\nقلت: ويأتي - إن شاء الله - قريبًا برقم (٦١٦٤) .\nالرابعة: إبراهيم بن المختار - وهو: الرازي -، قال الذهبي في \"الكاشف \":\n\"ضغف\". وقال الحافظ:\n\"صدوق ضعيف الحفظ \".\nقلت: وقد وثقه ابن شاهين وابن حبان، وقال أبو حاتم:\n\"صالح الحديث\".\nكما كنت نقلته في \"الصحيحة\" تحت الحديث (١٤٤٩)؛ فهو وسط إن شاء\nالله تعالى، فالعلة ممن فوقه، أو من دونه.\nالخامسة: محمد بن حميد الرازي: قال في \"الكاشف \":\n\"وثقه جماعة، والأولى تركه \". وقال الحافظ:\n\"حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\nوأما الراوي عنه - الحسين بن إسحاق التستري -؛ فهو حافظ رحّال، له ترجمة\nفي \"سير أعلام النبلاء\" للذهبي (١٤/٥٧) .","vol":"13","page":366},{"text":"قلت: ومع هذه العلل الخمس فإن الهيثمي ﵀ لم يعله إلا بالثالثة\nمنها؛ فقال:\n\"رواه الطبراني في \"الكبير\"، وفي \"الأوسط \" طرف منه، وفيه النضر بن\nحميد، وهو متروك \"!\nعلى أن قوله هذا قد يوهم أنَّ النضر المذكور هو في إسناد \"الأوسط \" أيضًا،\nوليس كذلك، فقد قال فيه (١/١٥١/٢٨٤٤): حدثنا إبراهيم قال: نا أبي قال: نا\nأبو معاوية: نا يوسف بن صهيب عن صالح بن أبي عمرة عن أم هاني بنت أبي\nطالب: دخل علي النبي ﷺ فقال:\n\"ما لي لا أرى في بيتك بركة؟ \".\nقلت: وما البركة التي أنكرت من بيتي؟ قال:\n\"لا أرى فيه شاة\". وقال:\n\"لم يروه عن يوسف إلا أبو معاوية، تفرد به أحمد بن عمر\".\nقلت: هو: الوكيعي؛ وهو ثقة من شيوخ مسلم، وسائر الرواة ثقات؛ غير صالح\nابن أبي عمرة، فلم أعرفه، ويحتمل أنه الذي في \"التعجيل \" مرموزأ لكونه من\nرجال أحمد:\n\" صالح مولى وجزة، عن أم هاني. وعنه مسلم بن أبي مريم، لا يعرف. قلت:\nوقع في \"المسند\" من طريق أبي معشر نجيح المدني عن مسلم بن أبي مريم. وذكر\nعبد الله بن أحمد بعده من طريق موسى بن خلف عن عاصم بن بهدلة عن أبي\nصالح عن أم هاني نحوه \".","vol":"13","page":367},{"text":"قلت: يشير الحافظ إلى خطأ أبي معشر؛ لضعف حفظه في قوله: \"صالح\nمولى وجزة\" وهي في \"المسند\" (٦/٤٢٥)، ولكن ذلك لا يستلزم خطأ من قال في\nحديث الترجمة:\n\"صالح بن أبي عمرة\"؛ لصحة السند إليه، فهو على كل حال لا يعرف. والله\nأعلم.\nإلا أن هذه الرواية - على ما فيها من الجهالة - هي أقرب إلى الصحة من حديث\nالترجمة الواهي؛ ذلك لأن لأبي معاوية إسنادًا آخر عن أم هانئ يشهد لصحتها،\nفقد قال الإمام أحمد (٦/٤٢٤): ثنا أبو معاوية قال: ثنا هشام بن عروة عن أبيه\nعنها قالت: قال رسول اللَّهِ ﷺ:\n\"اتخذوا الغنم؛ فإن فيها بركة\".\nوإسناده صحيح على شرط الشيخين، وأخرجه ابن ماجه بلفظ:\n\"اتخذي غنمًا ... \" والباقي مثله. وهو مخرج في \"الصحيحة \" (٧٧٣) .\n<span data-type=\"title\" id=toc-6186>٦١٦٢ </span>- (ما تَلِفَ مالٌ في بَرٍّ ولا بَحْرٍ إلا بمنع الزكاة؛ فَحَرِّزوا\nأموالكم بالزكاة، وداووا مَرْضَاكم بالصدقة، وادفعوا عنكم طَوَارِقَ\nالبلاء بالدعاء، فإن الدعاء ينفع مما نزل، ومما لم ينزل ... ما نزل يكشفه،\nوما لم ينزلْ يَحْبِسُه) .\nمنكر.\nأخرجه الطبراني في \"الدعاء\" (٢/٨٠١/٣٤)، ومن طريقه ابن عساكر\nفي \"التاريخ \" (١١/٥٢٢) من طريق هشام بن عمار: ثنا عراك بن خالد بن يزيد:\nحدثني أبي قال: سمعت إبراهيم بن أبي عبلة عن عبادة بن الصامت رضي الله\nعنه قال:","vol":"13","page":368},{"text":"اتي رسول اللَّهِ ﷺ وهو قاعد في ظل الحطيم بمكة، فقيل: يا رسول الله! أُتي\nعلى مال أبي فلان بسيف البحر فذهب، فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: الانقطاع بين إبراهيم بن أبي عبلة وعبادة بن الصامت؛ فإن بين\nوفاتيهما أكثر من مائة سنة.\nوالأخرى: ضعف عراك بن خالد بن يزيد - وهو: الْمُري الدمشقي -، وهو لين\n- كما في \"التقريب\" -.\nوقد أعله أبو حاتم بالعلتين كلتيهما، وقال:\n\"حديث منكر\"؛ كما كنت ذكرته تحت الحديث (٥٧٥) من رواية عمر مرفوعًا\nبالشطر الأول من حديث الترجمة، وهذا القدر أخرج الأصبهاني منه في \"الترغيب \"\n(٢/ ٦٠٦/ ١٤٥١) وزاد:\n\"فأحرزوا أموالكم بالزكاة \".\nقلت: وزاد ابن عساكر فِي حَدِيثِ الترجمة؛ فقال في آخره:\nوعن عبادة بن الصامت: أن رسول اللَّهِ ﷺ كان يقول:\n<span data-type=\"title\" id=toc-6187>٦١٦٣ </span>- (إن الله ﷿ إذا أراد بقوم بقاءً أو نَمَاءً؛ رزقهم السَّماحة\nوالعَفَاف، وإذا أراد بقوم اقْتِطاعًا؛ فتح عليهم باب خِيانةٍ، ثم نَزَعَ:\n﴿حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ﴾) .\nمنكر.\nفيه علتان - كما تقدم بيانه في الذي قبله -. وقد أخرجه ابن أبي حاتم\nفي \"تفسيره/ الأنعام \" (ق ٦٩/ ١): حدثنا أبي: ثنا هشام بن عمار ... به. وعزاه","vol":"13","page":369},{"text":"السيوطي في \"الدر\" (١٢/٣) لأبي الشبخ أيضًا وابن مردويه. ولما ساقه ابن ابن كثير\nفي \"تفسيره \" (٢/١٣٣) بإسناد ابن أبي حاتم المذكور قال:\n\"ورواه أحمد وغيره \".\nوما أظن إلا أنه وهم في عزوه لأحمد، وغفل عن ذلك مختصره الشيخ\nالصابوني، وسرق تخريجه من أصله \"تفسير ابن كثير\"، وأوهم القراء أنه منه! فقال\n(٥٧٩/١):\n\"رواه ابن أبي حاتم وأحمد في (مسنده) \"!!\nكذا قال فض فوه، فقد جمع في هذه الجملة القصيرة عديدًا من الجهالات:\n١ - نسب التخريج لنفسه، فتشبع بما لم يعط فهو \"كلابس ثوبي زور\"؛ كما\nقال ﷺ في أمثاله.\n٢ - نقل خطأ عزوه لأحمد دون أن يشعر به، شأن المقلد المحتطب الذي يحمل\nالحطب على ظهره وفيها الأفعى وهو لا يشعر - كما روي عن الإمام الشافعي رحمه\nالله -، وكان يمكنه أن يستر على نفسه؛ بأن يدع التخريج في \"تفسير ابن كثير\"\nدون أن يقتطعه منه. وينقله إلى تعليقه! ولكنه العجب والغرور، وصدق رسول اللَّهِ\nﷺ إذ يقول:\n\"ثلاث مهلكات: شح مطاع، وهوى متبع، واعجاب كل ذي رأي برأيه \".\n٣ - سكت عن إسناده، وقد ساقه الحافظ تبرئة لذمته، وليتعرف منه العالم\nعلى حاله صحة أو ضعفًا، ولكن أنى لهذا الجاهل أن يعرفه؟ فكان عليه إذ جهل\nحاله ولم يبينه، أن يسوق إسناده تبرئة لذمته أيضًا.","vol":"13","page":370},{"text":"٤ - ومن تمام جهله وغروره وتشبعه بما لم يعط: أنه زاد في التخريج الذي سرقه\nقوله: \"في مسنده \"؛ لظنه أن عزوه لأحمد صحيح! وأنه يعني \"مسنده \"، ظلمات\nبعضها فوق بعض. هداه الله.\n٦١٦٣/ م - (أُنْزِلَ القرآنُ على أربعةِ أحرفٍ: حلالٍ، وحرامٍ، لَا\nيُعذَر أحدٌ بالجهالة به، وتفسيرٍ تُفسِّرُه العرب، وتفسيرٍ تفسِّره العلماء،\nومتشابهٍ لَا يَعلَمُه إلا اللهُ، ومَنِ ادَّعى علمه سوى اللهِ؛ فهو كاذبٌ) .\nضعيف جدًا.\nأخرجه ابن جرير الطبري في \"تفسيره \" (١/٣٦) من طريق\nالكلبي عن أبي صالح مولى أم هانئ عن عبد الله بن عباس: أن رسول الله ﷺ\nقال: ... فذ كره، وقال:\n\"في إسناده نظر\".\nقلت: وآفته (الكلبي) - وهو: محمد بن السائب، النسابة المفسر المشهور -:\nقال الذهبي في \"المغني \":\n\"تركوه، كذبه سليمان التيمي وزائدة وابن معين، وتركه القطان وعبد الرحمن \".\nوقال الحافظ:\n\"متهم بالكذب، ورمي بالرفض\".\nوأبو صالح مولى أم هانئ، اسمه: (باذام)، وهو ضعيف.\nوالحديث رواه ابن جرير من طريق أبي الزناد قال: قال ابن عباس: ... فذكره\nموقوفًا نحوه. وإسناده ضعيف.","vol":"13","page":371},{"text":"<span data-type=\"title\" id=toc-6188>٦١٦٤ </span>- (ما من شئ أطيب من ريح المؤمن، إن ريحه ليوجد\nبالآفاق؛ وريحه عمله، وحسن الثناء عليه، وما من شئ أنتن من\nريح الكافر، وإن ريحه ليوجد بالآفاق؛ وريحه عمله، وسوء الثناء\nعليه) .\nكذب.\nأخرجه العقيلي في \"الضعفاء\" (٤/٢٨٩) من طريق النضر بن حميد\nعن ثابت البناني عن أنس بن مالك ... مرفوعًا.\nأورده في ترجمة النضر هذا، وروى عن البخاري أنه قال:\n\"منكر الحديث\". وتقدم قول أبي حاتم فيه:\n\"متروك الحديث\". وقول الذهبي في هذا الحديث:\n\"كذب \". فانظر الحديث المتقدم قريبًا برقم (٦١٦١) .","vol":"13","page":372},{"text":"<span data-type=\"title\" id=toc-6189>٦١٦٥ </span>- (من لم يَغْزُ معي فليغزُ في البحر، فإن قتال يوم في البحر\nخير من قتال يومين في البر، فإن أجر الشهيد في البحر كأجر\nشهيدين في البر، وإن خيار الشهداء أصحاب الأكف. قيل:\nومن أصحاب الأكف؟ قال: قوم تكفأ عليهم مراكبهم في البحر) .\nضعيف.\nأخرجة ابن أبي شيبة في \"المصنف \" (٥/٣١٤): حدثنا وكيع عن\nسعيد بن عبد العزيز عن علقمة بن شهاب، قال: قال رسول الله ﷺ: ...\nفذكره.\nوتابعه ابن المبارك عن سعيد بن عبد العزيز ... به.","vol":"13","page":372},{"text":"أخرجه ابن عساكر في \"التاريخ ثأ (٧٩٨/١١) من طريق سعيد بن رحمة بن\nنعيم قال: سمعت ابن المبارك عن سعيد بن عبد العزيز.\nوأخرجه عبد الرزاق في \"المصنف \" (٥/٢٨٦/٩٦٣١) عن عبد القدوس قال:\nحدثنا علقمة بن شهاب القرشي ... به.\nقلت:\nوهذه أسانيد ضعيفة إلى علقمة بن شهاب، وبعضها أشد ضعفًا من بعض،\nوأولها أحسنها حالًا؛ فإن وكيعًا أشهر من أن يذكر.\nوسعيلًا. بن عبد العزيز - وهو: التنوخي الدمشقي -: قال في \"التقريب\":\n\"ثقة إمام، سوَّاه أحمد بالأوزاعي، وقدمه أبو مسهر، لكنه اختلط في آخر\nأمره \".\nوفي الطريق الثاني سعيد بن رحمة: قال ابن حبان في \"الضعفاء\" (١/٣٢٨):\n\"لا يجوز الاحتجاج به؛ لمخالفته الأثبات في الروايات \". وأقره الحافظ في\n\" اللسان \" - تبعًا للذهبي في \" الميزان \" -، وقال:\n\"وهو راوي كتاب الجهاد عن ابن المبارك \".\nوالظاهر أن هذا الحديث فيه.\nوأما الطريق الثالث: فهي أوهاها؛ فإن عبد القدوس هذا - الظاهر أنه عبد القدوس\nابن شهاب الكلاعي الدمشقي - له ترجمة سيّئة في \"الميزان \" و\"اللسان \".\nمطلعها:","vol":"13","page":373},{"text":"\"قال عبد الرزاق: ما رأيت ابن المبارك يفصح بقوله: (كذاب) إلا لعبد القدوس \".\nوقد رأيت أن مدار هذه الطرق على علقمة بن شهاب، وَهُوَ مَجْهُولٌ الحال،\nذكره ابن أبي حاتم (٣/١/٤٠٦) برواية سعيد هذا ومحفوظ بن علقمة، ولم يذكر\nفيه جرحًا ولا تعديلًا، وكذا صنع البخاري (٤/١/٤٣)، وأما ابن حبان فذكره في\n\"الثقات \" (٥/٢١٢) على قاعدته برواية الاثنين المذكورين، وأما البخاري فذكر:\n(عفير) ... مكان: (محفوظ) .\nوبالجملة فالحديث ضعيف؛ لجهالة علقمة وإرساله، وقد أعله ابن عبد البر في\n\"التمهيد\" (١/٢٣٨) بأنه منقطع الإسناد. يعني الإرسال. وقد أسنده مختصرًا\nعمرو بن الحصين: نا محمد بن عبد الله بن علاثة عن سعيد بن عبد العزيز عن\nعلقمة بن شهاب عن واثلة بن الأسقع قال: قال رسول الله ﷺ:\n\"من لم يدرك الغزو معي؛ فليغز في البحر\".\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/٢٢٧/٢/٨٥١٧ - بترقيمي)، ومن\nطريقه ابن عساكر وقال:\n\"لم يذكره في (مسند الشاميين) \". وقال الطبراني:\n\"لم يروه عن سعيد بن عبد العزيز إلا ابن علاثة، تفرد به عمرو بن الحصين \".\nقلت: وهو متروك متهم، وقد تقدمت له أحاديث؛ فراجع فهارس أسماء الرواة\nالمترجم لهم من هذه \"السلسلة\".\n(تنبيه): لم يرد لهذا الحديث ذكر في \"مجمع الزوائد\"، ولا في \"الجامع\nالكبير\"، ولا في \"موسوعة أطراف الحديث\" من رواية الطبراني هذه!","vol":"13","page":374},{"text":"<span data-type=\"title\" id=toc-6190>٦١٦٦ </span>- (من طلب بابًا من العلم ليُصلح به نفسه، أو لمن بعده؛\nكتب الله له من الأجر مثل رمل عالِجٍ) .\nموضوع.\nأخرجه ابن عساكر في \"التاريخ \" (١٢/٤٩٤) من طريق مسلمة بن\nعلي عن مروان عن أبان عن أنس بن مالك ... مرفوعًا.\nقلت: وهذا موضوع؛ آفته إما: أبان - وهو: ابن أبي عياش - أو: مسلمة بن\nعلي؛ فإنهما متروكان - كما قال الحافظ في \"التقريب \" -.\nومروان - هو: ابن معاوية الفزاري، وهو - ثقة مدلس.","vol":"13","page":375},{"text":"<span data-type=\"title\" id=toc-6191>٦١٦٧ </span>- (نهى أن يَحْلِقَ الرجلُ رأسَه وهو جُنُبٌ، أو يَقْلِمَ ظُفْرًا، أو\nيَنْتِفَ حاجبًا وهو جنبٌ) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (١٢/٥٣٢ - ٥٣٣) من طريق\nأبي الحسن علي بن محمد بن بلاغ - إمام الجامع بدمشق -: نا أبو بكر محمد\nابن علي المراغي: نا أبو يعلى أحمد بن علي بن المثنى التميمي الموصلي: نا\nعبد الأعلى بن حماد النرسي: نا حماد بن سلمة عن ثابت عن أنس بن مالك\nقال:\nدخل عليَّ النبي ﷺ في يوم الجمعة، وأنا أفيض عليَّ شيئًا من الماء، فقال لي:\n\"يا أنس! غسلك: للجمعة أم للجنابة؟ \".\nفقلت: يا رسول الله! بل للجنابة، فقال النبي ﷺ:\n\"يا أنس! عليك بالحنيك، والفنيك، والضاغطين، والمسين، والمنسبين،\nوأصول البراجم، وأصول الشعر، واثني عشر نقبًا، منها سبعة في وجهك ورأسك،","vol":"13","page":375},{"text":"واثنان في سفلتك، وثلاث في صدرك وسرتك، فوالذي بعثني بالحق نبيًا! لو\nاغتسلت بأربعة أنهار الدنيا: سيحان وجيحان، والنيل والفرات، ثم لم تنقهم؛\nللقيت الله يوم القيامة وأنت جنب \".\nقال أنس: فقلت: يا رسول الله! وما الحنيك، وما الفنيك وما الضاغطين\nوالمسين وما المنسبين؟ وما أصول البراجم؟ فأومى إليَّ رسول الله ﷺ بيده: أن\nالحقني، فلحقته، وأخذ بيدي، وأجلسني بين يديه، وقال لي:\n\"يا أنس! أما: (الحنيك) ... فلحيك الفوقاني، وأما: (الفنيك) ... ففكك\nالسفلاني، وأما: (الضاغطين) وهما: (المسين) ... فهما أصول أفخاذك، وأما:\n(المنسبين) ... فتفريش آذانك، وأما: (أصول البراجم) ... فأصول أظافيرك،\nفوالذي بعثني بالحق نبيًا! لتأتي الشعرة كالبعير المربوق حتى تقف بين يدي الله\nفتقول: إلهي وسيدي! خذ لي بحقي من هذا\" فعندها نهى رسول اللَّهِ ﷺ ...\nالحديث.\nساقه ابن عساكر في ترجمة علي بن محمد بن القاسم بن بلاغ أبي الحسن\nإمام جامع دمشق، ولم يذكر فيه جرحًا ولا تعديلًا، وقال عقبه:\n\"هذا الحديث منكر بمرة، لم أكتبه بوجه من الوجوه، وقد سمعت \"مسند أبي\nيعلى\" من طريق ابن حمدان، وطريق ابن المقرئ، ولم أجد هذا الحديث فيه،\nورجاله من أبي يعلى إلى النبي ﷺ معروفون ثقات، ولا أدري على من الحمل فيه\nأعلى المراغي أم على ابن بلاغ؟ وغالب الظن أن الآفة من المراغي \".\nقلت: ولقد أحسن السيوطي في إيراد هذا الحديث في \"ذيل الأحاديت\nالموضوعة\" (ص ١٠٠)، وتبعه ابن عراق في \"تنزيه الشريعة\" (٢/٧٤ - ٧٥)، ونقلا","vol":"13","page":376},{"text":"كلام ابن عساكر المذكور واعتمداه؛ فإن لواثح الصنع والوضع عليه ظاهرة، وفيه\nألفاظ غريبة وركيكة. والله أعلم.\nومن الغريب حقًا أن لا يتعرض الذهبي ولا العسقلاني لذكر المراغي وحديثه\nهذا، فضلًا عن ابن بلاغ في \"الميزان\" و\"اللسان \"!\n(فائدة فقهية):\nليس في الشرع ما يدل على كراهة حلق الشعر وقلم الظفر للجنب، ومن\nأبواب الإمام البخاري في \"صحيحه\": (باب الجنب يخرج ويمثي في السوق\nوغيره، وقال عطاء: يحتجم الجنب، ويقلم أظفاره، ويحلق رأسه وإن لم يتوضأ) .\nوأثر عطاء هذا وصله عبد الرزاق في! المصنف \" (١/٢٨٢/١٠٩١) بسند صحيح عنه.\nومن أحاديث البخاري: ما رواه عن أبي هريرة: أن النبي ﷺ لقيه في بعض\nطريق المدينة وهو جنب، [فأخذ بيدي، فمشيت معه حتى قعد ١/٧٥]، فانخنست\nمنه (وفي رواية: فانسللت)، فذهب فاغتسل، ثم جاء (وفي رواية: ثم جئتُ وهو\nقاعد)، فقال:\n\"أين كنت يا أبا هريرة!؟ \". قال: كنت جنبًا؛ فكرهت أن أجالسك وأنا على\nغير طهارة! فقال:\n\"سبحان الله [يا أبا هريرة!]، إن المؤمن لا ينجس \".\n\"مختصر البخاري، (١/٧٩/١٦٢) (*)، ورواه مسلم وغيره، وهو مخرج في\n\"الإرواء\" (١/١٩٣/١٧٤) .\n_________\n(*) وهو في طبعة مكتبة المعارف في (١/١٠٧/١٥٨) . وقوله: (وفي رواية فانسللت)\nاستدراك منها. (الناشر) .","vol":"13","page":377},{"text":"<span data-type=\"title\" id=toc-6192>٦١٦٨ </span>- (إذا أراد الله بعبدٍ خيرًا؛ علّمه هؤلاء الكلمات، ثم لم\nيَنْسَهُنَّ: اللهم! إني ضعيف فقوّ في رضاك ضعفي، وذليل فأعزّني،\nوفقير فاغنني وارزُقْني) .\nموضوع.\nأخرجه ابن عساكر في \"التاريخ \" (١٢/٥٩٥) من طريق عبد الصمد\nابن النعمان: حدثني ياسين بن معاذ الزيات عن العلاء بن المسيب عن أبي داود\nعن البراء بن عازب عن النبي ﷺ قال: ... فذكره.\nقلت: وهذا موضوع \" آفته أبو داود - وهو: نفيع بن الحارث الأعمى، وهو بكنيته\nأشهر -، قال الحافظ:\n\"متروك، وقد كذبه ابن معين\".\nوقريب منه ياسين بن معاذ الزيات: قال البخاري:\n\"منكر الحديث\". وذكره ابن حبان في \"الضعفاء\" وقال (٣/١٤٢):\n\"يروي الموضوعات عن الثقات، وكل ما وقع في نسخة ابن جريج عن أبي\nالزبير من المناكير كان ذلك مما سمعه ابن جريج عن ياسين الزيات عن أبي الزبير؛\nفدلس عنه \".\nوعبد الصمد بن النعمان: مختلف فيه؛ فراجع إن شئت \"الميزان \" و\"اللسان \".","vol":"13","page":378},{"text":"<span data-type=\"title\" id=toc-6193>٦١٦٩ </span>- (يوشك أن يخرج ابن حمل الضأن \" (ثلاث مرات) قلت:\nوما حمل الضأن؟ قال: رجل أحد أبويه شيطان يملك الروم، يجيء\nفي ألف ألف من الناس؛ خمسمائة ألف في البر، وخمسمائة ألف في\nالبحر، ينزلون أرضًا يقال لها: (العميق)، فيقول لأصحابه: إن لي في","vol":"13","page":378},{"text":"سفينتكم بقيّة، فيحرقها بالنار، ثم يقول لهم: لا رومية لكم ولا\nقسطنطينية لكم، من شاء أن يفرَّ. ويستمد المسلمون بعضهم بعضًا،\nحتى يمدهم أهل (عَدَنَ أَبْيَنَ) فيقول لهم المسلمون: الحقوا بهم\nفكونوا سلاحًا واحدًا، فيقتتلون شهرًا واحدًا، حتى يخوض في\nسنابكها الدماء، وللمؤمن يومئذ كفلان من الأجر على من كان قبله،\nإلا ما كان من أصحاب محمد ﷺ، فإذا كان آخر يوم من الشهر؛ قال\nالله تعالى: اليوم أسل سيفي وأنصر ديني، وأنتقم من عدوي؛ فيجعل\nالله لهم الدائرة عليهم، فيهزمهم الله، حتى تُستفتح القسطنطينية،\nفيقول أميرهم: لا غلول اليوم، فبينا هم كذلك يقسمون بتر سهم\nالذهب والفضة؛ إذ نودي فيهم: ألا إن الدجال قد خلفكم في\nدياركم، فيدعون ما بأيديهم، ويقتلون الدجالَ) .\nموقوف ضعيف.\nأخرجه البزار في \"مسنده \" (٤/٣٤/٣٣٧٨): حدثنا طالوت\nابن عباد: ثنا حماد بن سلمة عن علي بن زيد عن عبد الرحمن بن أبي بكرة قال:\nأتيتا عبد الله بن عمرو في بيته، وحوله سماطان من الناس، وليس على\nفراشه [أحد]، فجلست على فراشه مما يلي رجليه، فجاء رجل أحمر عظيم البطن\nفجلس، فقال: من الرجل؟ قلت: عبد الرحمن بن أبي بكرة قال: ومن أبو بكرة؟\nقال: وما تذكر الرجل الذي وثب إلى رسور اللَّهِ ﷺ من سور الطائف؟ فقال:\nبلى، فرحب، ثم أنشأ يحدثنا فقال: يوشك ... الحديث موقوفًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير علي بن زيد - وهو: ابن\nجدعان، - وهو ضعيف - كما تقدم مرارًا -. وبقية رجاله ثقات من رجال مسلم؛","vol":"13","page":379},{"text":"غير طالوت بن عباد - وهو: الجَحْدَري - ذكره ابن حبان في \"الثقات \" (٨/٣٢٩)،\nوقال أبو حاتم وصالح جزرة:\n\"صدوق\". وقال الذهبي في \" الميزان \":\n\"شيخ معمر، ليس به بأس\".\nوطعن فيه ابن الجوزي من غير تثبت؛ فراجع \"الميزان \"و\"اللسان \".\nوللحديث طريق أخرى عن ابن جدعان، يرويه عمر بن زرارة الحَدَثي:\nحدثنا عيسى بن يونس: حدثني المبارك بن فضالة: حدثني علي بن زيد بن\nجدعان ... به مطولًا جدًا، وفيه بعد قوله: \"من عدوي \" بلفظ:\n\"من أعدائي، وأنصر أوليائي؛ فيقتتلون مقتلة ما رئي مثلها قط، حتى ما\nتسير الخيل إلا على الخيل، وما يسير الرجل إلا على الرجل، وما يجدون خلقًا\nيحول بينهم وبين القسطنطينية، ولا رومية، فيقول أميرهم يومئذٍ: لا غلول اليوم،\nمن أخذ اليوم شيئًا؛ فهو له. فبينما هم كذلك إذ جاءهم أن الدجال قد خلفكم\nفي ذراريكم، فيرفضون ما في أيديهم ويقبلون.\nويصيب الناس مجاعة شديدة حتى إن الرجل ليحرق وتر قوسه فيأكله ... \"\nالحديث بطوله، وفيه نزول عيسى ﵇، ومقاتلته للدجال واليهود،\nوخروج يأجوح ومأجوج، وموت عيسى ودفنه، وبعث الريح اليمانية، ورفع القرآن من\nالصدور والبيوت، وقيام الساعة.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (١٤/٩٨ - المدينة) .\nقلت: وكأنه مركب من عدة أحاديث، ولعله من أوهام عمر بن زرارة الحدثي؛","vol":"13","page":380},{"text":"فإنه - وإن وثقه ابن حبان (٨/٤٤٤) وغيره؛ فقد - كانت فيه غفلة، ترجمه الخطيب\nفي \"التاريخ \" (١١/٢٠٢- ٢٠٣)، وروى عن صالح بن محمد الحافظ أنه قال:\n\"هو شيخ مغفل \"، وذكر قصة. وعن الدارقطني قال فيه:\n\" ثقة من مدينة في الثغر يقال لها: (الحَدَث) \".\nقلت: ووقع في \"تاريخ ابن عساكر\" و\" اللسان \": (الحرثي) ... بالراء؛ وهو\nتصحيف. ووقع في \"ذيل الميزان\" على الصواب.\nوالحديث - قال الهيثمي في \"مجمع الزوائد\" (٧/٣١٩) -:\n\"رواه البزار موقوفًا، وفيه علي بن زيد، وهو حسن الحديث، وبقية رجاله\nثقات \"!\n(فائدة): لقد كان من الدواعي لتخريج هذا الحديث والكلام على إسناده\nوبيان ضعفه: أن أحد الخطباء ذكر في خطبة الجمعة أول هذا الشهر (رجب سنة\n١٤١١) قطعة منه، وهي التي فيها مقاتلة المسلمين للروم \"حتى ما تسير الخيل إلا\nعلى الخيل، والرجل على الرجل ... \"، وقوله: \"قال الله تعالى: أسل سيفي ...\nوأنتقم من عدوي، فيجعل الله لهم الدائرة عليهم، فيهزمهم الله ... \"، وحمل\nالحديث على الحرب الطاحنة التي شنها الأمريكان والبريطان وغيرهم - من دول\nالكفر والمتحالفين معهم من الحكومات الإسلامية - على العراق، وبَشَّرَ المسلمين\nبأن النصر لهم على الكفار، وتَخَرَّصَ؛ فزعم أن ذلك سيكون في الشهر المذكور\nبالذات. وبلغني ذلك عن أحد المتصوفة الذين أضلهم الله على علم، ولا أدري من\nهو السابق إلى هذا التخرص منهما؟!\nوأنا - وإن كنت أتمنى مع كل مسلم عاقل غيور أن يتحقق النصر للمسلمين،","vol":"13","page":381},{"text":"وأن يرجع الكفار عن ديارهم مقهورين مهزومين بفضل رب العالمين؛ فإنني - أجد\nلزامًا علي أن ألفت نظر إخواني المسلمين أن من الفتن التي أصابت كثيرًا من\nالمسلمين: روايتهم بعض الأحاديث - أكثرها ضعيفة -، وإشاعتها على الناس في\nنشرات خاصة -، حتى أوصل بعضها مَن لا علم عنده إلى المسلمين في أمريكا\nوغيرها من بلاد الكفر، وسُئلت عن الكثير منها من هناك أو غيرها من مختلف\nالبلاد - كهذا الحديث؛ فإنه لا يجوز روايتها ونشرها بين الناس إلا بعد أن يتحققوا\nمن ثبوتها عن النبي ﷺ، وإلا؛ دخلوا في وعيد قوله ﷺ: \"من كذب علي\nمتعمدًا؛ فليتبوأ مقعده من النار\".\nكهذا الحديث: فإنه لا يصح - وبخاصة رواية ابن عساكر -، ولو أنه صح؛ لم\nيجز تأويله وحمله على هذه الحرب؛ لأنه صريح في أنه يتحدث عن قتال سيكون\nبين يدي نزول عيسى ﵇، وقتاله للدجال واليهود الذين يخرجون معه من\nأصبهان - كما جاء في بعض الأحاديث الصحيحة -، فإن تأويل هذه الأحاديث\nعلى خلاف دلالتها الظاهرة هو نوع من الكذب على قائلها ﷺ - كما لا يخفى\nعلى أهل العلم -. وبهذه المناسبة أقول:\nبلغني عن بعض من تصوف - بعد هدى كان عليه - أنه يصرح أن المهدي\n﵇ على وشك الخروج في هذه الأيام، وقد سمى شهر رمضان من هذه\nالسنة! وهذا من تخرصاته، أو وساوس شيطانه؛ فإنه غيب لا يعلمه إلا الله. بل\nهو خلاف ما تدل عليه الأحاديث الصحيحة، وما تقتضيه سنة الله الكونية التي\nمنها ما أفاده قوله تعالى: ﴿إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ﴾،\nوذلك أن من المعلوم أن عيسى ﵇ ينزل عند المنارة البيضاء شرقي\nدمشق، وأنه يصلي خلف المهدي ﵁، وهذا يعني أن عيسى عليه","vol":"13","page":382},{"text":"السلام يكون مع المؤمنين في بيت المقدس حين يحاصره الدجال، ويكون معه\nسبعون ألفًا من يهود أصبهان عليهم الطيالسة، وهذا يعني: أن لا يهود يومئذٍ في\nفلسطين، أو على الأقل في بيت المقدس، وهذا وذاك يعني: أن دولة اليهود يكون\nالمسلمون قد قضوا عليها.\nوواقع المسلمين اليوم - مع الأسف - لا يوحي بأنهم يستطيعون ذلك؛ لبعدهم\nعن الأخذ بالأسباب التي تؤهلهم لذلك؛ لأنهم لم ينصروا الله حتى ينصرهم،\nولذلك فلا بد لهم من الرجوع إلى دينهم؛ ليرفع الذل عنهم - كما وعدهم بذلك\nنبيهم محمد ﷺ -، حتى إذا خرج المهدي ونزل عيسى؛ وجد المسلمين مستعدين\nلقيادتهم إلى ما فيه مجدهم وعزهم في الدنيا والآخرة، فعليهم أن يعملوا لذلك\nكما أمر الله تعالى: ﴿وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ...﴾ الآية.\n(تنبيه): قوله فِي حَدِيثِ الترجمة:\n\"فيقتتلون شهرأ واحدًا حتى يخوض في سنابكها الدماء\"، وفي رواية ابن\nعساكر:\n\"فيقتتلون شهرًا، لا يكل لهم سلاح، ولا لكم، ويقذف الصبر عليكم وعليهم \".\nكذا في \"تاريخ دمشق \": (الصبر)، ووقع في \"كنز العمال \" (١٤/ ٥٨٠ - صبع\nمؤسسة الرسالة) و(٧/٢٥٩ - طبع حيدر آباد): (الطير) ! فتأوله أحد الخطباء\nالجهلة بـ: (الطائرة) التي تقذف القنابل! وهو تأويل بارد، مع ضعف الحديث.\nوقد ساق الشيخ التويجري حديث ابن عساكر بطوله في كتابه \"إتحاف\nالجماعة بما جاء في الفتن والملاحم وأشراط الساعة\" (٢/ ٢٤١ - ٢٤٣)، وسكت\nعنه!","vol":"13","page":383},{"text":"<span data-type=\"title\" id=toc-6194>٦١٧٠ </span>- (ما استَوْدَعَ اللهُ عبدًا عَقْلًا إلا اسْتَنْقَذَهُ به يومًا ما) .\nضعيف جدًا.\nأخرجه ابن حبان في \"الضعفاء\" (١/١٤٨)، وابن شاهين في\n\"الترغيب\" (ق ٢٩٥/١)، وابن عدي في \"الكامل\" (١/١٧٦) من حديث أبي\nحذافة أحمد بن إسماعيل السهمي: حدثنا حاتم بن إسماعيل عن سلمة بن\nوردان عن أنس ... مرفوعًا. وقال ابن عدي:\n\"لا أعرف يرويه غير أبي حذيفة هذا، وحدث عن مالك وغيره بالبواطيل \".\nوقال ابن حبان:\n\"يأتي عن الثقات ما ليس من حديث الأثبات، حتى شهد مَنْ الحديثُ\nصناعتُه أنها معلولة\".\nوالحديث أورده أبو الفضل ابن طاهر المقدسي في \"تذكرة الموضوعات\"، وقال\n(ص ٧٤):\n\"فيه أبو حذافة أحمد بن إسماعيل؛ منكر الحديث \".\n(تنبيه): لفظ: (عقلًا) ... هكذا وقع في كل المصادر المذكورة، إلا في الطبعة\nالأولى لـ \"الكامل \" (١/ ١٨٠) والمصورة التي اعتمدوا عليها؛ فقد وقع فيه بلفظ:\n(خلقًا)، والظاهر أنه خطأ. والله أعلم.","vol":"13","page":384},{"text":"<span data-type=\"title\" id=toc-6195>٦١٧١ </span>- (ما يمنعكُنَّ أن تجعلن قِرْطَينِ من فضة، وتُصَفِّرْنَهُ بعَبيرٍ أو\nزَعْفَرانٍ؛ فيكونَ كأنه ذهبٌ؟) .\nضعيف.\nأخرجه إسحاق بن راهويه في \"مسنده \" (٤/٣١/٢) قال: أخبرنا\nجرير عن مُطَرِّف عن أبي الجهم عن أبي هريرة قال:","vol":"13","page":384},{"text":"كنت عند النبي ﷺ، فأتته امرأة فقالت: يا رسول الله! سواران من ذهب؟\nفقال رسول الله ﷺ:\n\"سواران من نار\".\nقالت: يا رسول الله! قرطان من ذهب؟ فقال رسول الله ﷺ:\n\"قرطان من نار\".\nقالت: يا رسول الله! إن المرأة إذا لم تزين لزوجها؛ صَلَفَت عنده، قال: فقال\nرسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد جيد، رجاله ثقات رجال الشيخين؛ غير أبي الجهم - واسمه:\nسليمان بن الجهم، من رجال \"التهذيب \" -: ذكر في \"الجرح، (٢/١/١٠٤) أن\nمطرفًا هذا - وهو: ابن طريف - أثنى عليه خيرًا. وذكره ابن حبان في \"الثقات \"\n(٤/٣١٠)، ووثقه العجلي أيضًا وابن عمير.\nثم تكشفت لي أن فيه علة وهي الانقطاع بينه وبين أبي هريرة؛ فقد أخرجه\nالنسائي وأحمد من طريق أسباط - وهو: ابن محمد القرشي مولاهم، وهو ثبت فيما\nيرويه عن مطرف - فقال: عن مطرف عن أبي الجهم عن أبي زيد عن أبي هريرة.\nوتابعه عند النسائي خالد عن مطرف ... به.\nوخالد - هو: ابن عبد الله الواسطي - ثقة ثبت، وقد زادا في الإسناد أبا زيد؛\nوَهُوَ مَجْهُولٌ، وزيادتهما مقدمة على رواية جرير - وهو: ابن عبد الحميد -؛ لثقتهما\nأولًا، ولتفرده بمخالفتهما ثانيًا، ولا سيما وقد قيل: إنه كان في آخر عمره يهم في\nحفظه - كما قال الحافظ -، ويؤيد ذلك أنهم لم يذكروا له رواية عن أبي هريرة، وإنما\nقالوا: روى عن أبي زيد صاحب أبي هريرة.","vol":"13","page":385},{"text":"وقد جاء حديث الترجمة من حديث أسماء بنت يزيد، وعطاء بن أبي رباح،\nوليس فيهما ذكر القرطين من ذهب؛ ولذلك قلت في \"آداب الزفاف \" (ص ٢٣٧ -\nمكتبة المعارف) - عقب حديث أبي زيد هذا -:\n\"وقد تفرد بذكر القرطين؛ فهو منكر، ولو صح؛ لكان نصًا في تحريم أقراط\nالذهب أيضًا\".\nوالى الآن لم نجد نصًا صحيحًا في تحريم أقراط الذهب على النساء؛ فيبقى\nعلى الأصل المؤيد بعموم قوله ﷺ: \" ... حل لإناثها\".\nأما السواران والطوق من الذهب: فهي محرمة عليهن، ومستثناة من الحل؛\nكما استثني منه أكلهن وشربهن بآنية الذهب - كما حققته في الكتاب المذكور\nوبخاصة في (مقدمته) -؛ فكن رجلًا يعرف الحق لتعرف الرجال.\n<span data-type=\"title\" id=toc-6196>٦١٧٢ </span>- (ما عَمِلَ عبدٌ ذنبًا فَسَاءَهُ إلا غُفِرَ له، وإن لَمْ يَسْتَغْفِرْ منه) .\nموضوع.\nأخرجه ابن حبان في \"الضعفاء\" (١/١٨٩ - ١٩٠)، وابن عدي في\n\"الكامل \" (٢/١٣) عن بشر بن إبراهيم: ثنا الأوزاعي عن الزهري عن سعيد بن\nالمسيب عن عائشة ... مرفوعًا.\nأورده في ترجمة بشر هذا، وقال ابن حبان:\n\"يضع الحديث على الثقات، لا يحل ذكره في الكتب إلا على سبيل القدح\nفيه، روى عن الأوزاعي هذا وما يشبهه مما ينكره مَن الحديث صناعته \". وقال\nالعقيلي في\"الضعفاء\" (١/١٤٢):\n\"روى عن الأوزاعي أحاديث موضوعة لا يتابع عليها\". ثم ساق له حديثين\nآخرين.","vol":"13","page":386},{"text":"وقال ابن عدي في أول ترجمته:\n\"منكر الحديث عن الثقات والأئمة\". ثم ساق له ثلاثة أحاديث عن\nالأوزاعي هذا أحدها، وقال عقبها:\n\"وهذه الأحاديث لا يرويها عنه غيره، وهي بواطيل \". ثم قال:\n\"وبشر هذا؛ لا أدري كيف غفل (الأصل: عقل!) من تكلم في الرجال عنه؛\nفإني لم أجد فيه (الأصل: له!) كلامًا، وهو بين الضعف جدًا، وهو عندي ممن\nيضع الحديث على الثقات \".\nقلت: ولهذا ذكر ابن طاهر هذا الحديث في \"تذكرة الموضوعات \" وقال\n(ص ٧٣):\n\"فيه بشر بن إبراهيم البصري وهو كذاب \".\nوذكره الذهبي في جملة مصائبه عن الأوزاعي.\nونحوه ثلاثة أحاديث موضوعة، لا أستبعد أن يكون سرقها بعضهم من\nبعض، وقد تقدمت في المجلد الأول برقم (٣٢٣ - ٣٢٥) .\n(تنبيه): قوله؛ (فساءه) هكذا الرواية في كل المصادر المتقدمة إلا \"الكامل \"،\nومع أن معناه واضح؛ فقد وقع فيه هكذا: (فنساه)، وهذا مما لا معنى له؛ وهو إن\nدل على شيء - كما يقولون اليوم -؛ فهو يدل على أنهم ينقلون ما لا يعقلون،\nوأنهم لا يحسنون قراءة ما ينقلون؛ فإن هذه اللفظة وقعت في المصورة هكذا:\n(فساه) ... أي بإسقاط الهمزة! فطبعوها في الطبعات الثلاث بذلك اللفظ الذي لا\nأصل له.","vol":"13","page":387},{"text":"<span data-type=\"title\" id=toc-6197>٦١٧٣ </span>- (مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ دُبُرَ كُلِّ صَلاةٍ؛ خرقت سبع\nسماوات، فلم يلتئم خرقها حتى ينظر الله عزوجل الى قائلها فيغفر\nله، ثم يبعث الله عزوجل ملكًا، فيكتب حسناته، ويمحي سيئاته إلى\nالغد من تلك الساعة) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (١/٣٠٥) من طريق إسماعيل بن\nيحيى بن عبيد الله التيمي: حدثنا ابن جريج عن أبي الزبير عن جابر ... مرفوعًا.\nوقال:\n\"حديث باطل، لا يحدث به عن ابن جريج غير إسماعيل \". ثم ساق له\nأحاديث أخرى باطلة، ثم قال:\n\"وله غير ما ذكرت، وعامة ما يرويه بواطيل عن الثقات وعن الضعفاء\".\nقلت: وتقدمت له أحاديث تدل على سوء حاله، وأنه كذاب.\nومن طريق ابن عدي رواه ابن الجوزي في \"الموضوعات \" (١/٢٤٣ - ٢٤٤)،\nونقل كلام ابن عدي في إبطاله، وزاد:\n\"وقال ابن حبان: يروي الموضوعات عن الثقات، وما لا أصل له عن الأثبات.\nوقال الدارقطني: كذاب\".","vol":"13","page":388},{"text":"<span data-type=\"title\" id=toc-6198>٦١٧٤ </span>- (مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ دُبُرَ كُلِّ صَلاةٍ؛ لَمْ يَمْنَعْهُ مِنْ دُخُولِ\nالْجَنَّةِ إِلا الْمَوْتُ، وَمَنْ قَرَأَهَا حِينَ يأخذ مضجَعَه، أمَّنَه الله على داره\nودار جاره، والدويرات حوله) .\nموضوع.\nأخرجه البيهقي في (الشعب \" (٢/٤٨٥/٢٣٩٥) من طريق محمد","vol":"13","page":388},{"text":"ابن عمرو القرشي عن نهشل بن سعيد الضبي عن أبي إسحاق الهمداني عن\nحبة العُرَني قال: سمعت علي بن أبي طالب ﵁ ... مرفوعًا. وقال:\n\"إسناده ضعيف \".\nقلت: بل هو موضوع، آفته نهشل هذا؛ متهم بالوضع، ولذلك أورده ابن\nالجوزي في \"الموضوعات \" فأصاب، وقال بعد أن ساقه من طريق البيهقي:\n\"لا يصح، عبد العزى (!) لا يعرف، ونهشل قد كذبه أبو داود الطيالسي وابن\nراهويه، وقال الرازي والنسائي: هو متروك، وقال ابن حبان؛ لا يحل كتب حديثه\nإلا على التعجب \".\nوتعقبه السيوطي - كعادته! - بقول البيهقي المذكور\"، ليس بشيء - كما لا\nيخفى على أهل المعرفة بهذا العلم -.\nوقول ابن الجوزي: (وعبد العزى) ... تصحيف: (حبة العرني)، وعلى الصواب\nوقع في \"اللآلي\" (١/ ٢٣٠)، ولم يقع عنده ولا عند ابن الجوزي نسبة: (الضبي)\nفي: (نهشل)، ولم أر من نسبه هذه النسبة؛ فلعلها محرفة من البصري، فإن\nأصله منهاكما في \"ضعفاء ابن حبان \" (٣/٥٣) .\nوحبة العرني: مختلف فيه، وفي \"التقريب \":\n\"صدوق له أغلاط، وكان غاليًا في التشيع \".\nوأبو إسحاق الهمداني: - هو: عمرو بن عبد الله السَّبيعي، وكان - اختلط.\nومحمد بن عمرو القرشي: لم أعرفه، إلا أن يكون الذي في \"ثقات ابن حبان \"\n(٩/٦٧):","vol":"13","page":389},{"text":"\"محمد بن عمرو (وفي نسخة: عون) بن إبراهيم القرشي، من آل جبير بن\nمطعم ... روى عنه البخاري محمد بن إسماعيل \".\nفهو من هذه الطبقة، وليس في \"التاريخ الكبير\"، ولا في \"التهذيب \". والله\n﷾ أعلم.\nثم رأيت الحافظ ابن حجر قد أورد الحديث في \"تخريج الكشاف \" (٤/٢٢)\nمن رواية البيهقي هذه وقال:\n\"وفي إسناده نهشل بن سعيد وهو متروك، وكذلك حبة العرني \"!\nكذا قال! فتأمل كم الفرق بين قوله هذا في حبة، وبين قوله عنه في بالتقريب \"؟!\n<span data-type=\"title\" id=toc-6199>٦١٧٥ </span>- (مَنْ قَرَأَ في دُبُرِكُلِّ صَلاةٍ مَكْتُوبَةٍ آيَةَ الْكُرْسِيِّ؛ حُفِظ إلى\nالصلاة الأخرى، ولا يحافظ عليها إلا نبي أو صديق أو شهيد) .\nموضوع.\nأخرجه البيهقيئ أيضًا (٢/٤٥٨/٢٣٩٦) من طريق عبد الله بن\nعبد الرحمن اليمامي عن سالم الخياط عن الحسن والمختار عن أنس ... مرفوعًا.\nوقال:\n\" وهذا أيضًا إسناده ضعيف \".\nقلت: بل هو أسوأ من ذلك؛ فإن سالمًا هذا - وهو: ابن عبد الله - وإن كان قد\nوثقه بعضهم؛ فإنه - مع كون توثيقه في نفسه لين كقول بعضهم: \"ما أرى به\nبأسًا\" - قد ضعفه الجمهور، بل قال النسائي:\n\"ليس بثقة\". وقال ابن معين:\n\"لا يسوى فلسًا \". وقال ابن حبان في \"الضعفاء\" (١/٣٤٢):","vol":"13","page":390},{"text":"\"كان ممن يقلب الأخبار، وينفرد بالمعضلات عن الثقات \".\nوعبد الله بن عبد الرحمن اليمامي: لم أعرفه.\n<span data-type=\"title\" id=toc-6200>٦١٧٦ </span>- (لا تقوم الساعة حتى يتمنى أبو الخمسة أنهم أربعة، وأبو\nالأربعة أنهم ثلاثة، وأبو الثلاثة أنهم اثنان، وأبو الاثنين أنهما واحد،\nوأبو الواحد أنْ ليس له ولدٌ) .\nمنكر.\nأخرجه أبو نعيم في \"الحلية\" (٥/١٨٧)، وأبو عمرو الداني في \"الفتن \"\n(ق ١١/١ - ٢) من طريقين عن ابن لهيعة عن عبيد الله بن أبي جعفرعن مكحول\nعن حذيفة: أن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فيه علتان:\nالأولى: الانقطاع، وبه أعله أبو نعيم فقال عقبه:\n\"غريب من حديث مكحول عن حذيفة، ومكحول لم يلق حذيفة؛ ففيه\nإرسال \".\nوالأخرى: ضعف ابن لهيعة - وهو: عبد الله -: صدوق فاضل، ولكنه أصيب\nبسوء الحفظ؛ إلا فيما يرويه عنه أحد العبادلة - كما سبق بيانه في غير موضع -،\nوليس هذا منه.","vol":"13","page":391},{"text":"<span data-type=\"title\" id=toc-6201>٦١٧٧ </span>- (يُمَيِّزُ اللَّهُ أَوْلِيَاءَهُ وَأَصْفِيَاءَهُ، حَتَّى تَطْهُرَ الْأَرْضُ مِنْ\nالْمُنَافِقِينَ، [والقتالين، وأبناء القتالين، والقتالين، ويتبع الرجل يومئذٍ خمسون\nامرأة، هذه تقول: يا عبد الله! استرنى، يا عبد الله! آوِني]) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (١/٣٣٨) من طريق إسحاق بن","vol":"13","page":391},{"text":"أبي يحيى الكعبي عن الثوري عن منصور عن ربعي عن حذيفة عن النبي ﷺ\nقال: ... فذكره؛ دون الزيادة التي بين المعكوفتين، وقد أشار إليها بقوله:\n\"فذكر حديثًا فيه طول\".\nقلت: وقد ساقه بطوله أبو عمرو الداني في \"الفتن \" (ق ١٨٧/ ١ - ٢)، ومنه\nاستدركت الزيادة، لكني لم أقف فيه على أوله؛ فإن أوراقه مشوشة الترتيب\nوبعضها مفقود. والله أعلم.\nوآفته الكعبي هذا: قال الذهبي:\n\"هالك، يأتي بالمناكير عن الأثبات \".\nثم ساق له ثلاثة أحاديث هذا أحدها. وتقدم له حديث آخر برقم (٥٨١٨) .\nلكن جملة الخمسين امرأة صحيحة، جاءت في عدة أحاديث منها:\nحديث أنس في (الصحيحين \" (كتاب العلم)، وأحمد (٣/٩٨ و١٢٠ و١٧٦\nو٢٠٢ و٢١٣ - ٢١٤ و٢٧٣ و٢٨٦ و٢٨٩)، وكذا الطيالسي (١٩٨٤)، والداني (ق ٥٥/\n٢)، وصححه الترمذي (٢٢٠٦)، وليس عندهم: \"هذه تقول: ... \".\nورواه الداني - أيضًا - من حديث أبي هريرة مرفوعًا بلفظ:\n\"لا تقوم الساعة حتى يتبع الرجال ثلاثون امرأة، كلهم يقول: انكحني\nانكحني\". وإسناده ضعيف.\nوفي حديث لأبي موسى الأشعري:\n\" ... ويرى الرجل الواحد يتبعه أربعون امرأة؛ يلُذن به من قلة الرجال، وكثرة\nالنساء\".","vol":"13","page":392},{"text":"رواه الشيخان في أخر حديث له، وهو مخرج في \"تخريج أحاديث المشكلة\"\nرقم (١٣٠) .\n<span data-type=\"title\" id=toc-6202>٦١٧٨ </span>- (تكون هدَّةٌ في شهر رمضان، توقِظُ النائم، وتُفزع اليقظان،\nثم تظهر عصابة في شوال، ثم تكون معمعة في ذي القعدة، ثم يُسلب\nالحاج في ذي الحجة، ثم تنتهك المحارم في المُحرم، ثم يكون موت في\nصَفَرٍ، ثم تتنازع القبائل في الربيع،ثم العجب كل العجب، بين\nجمادى ورجب، ثم ناقة مُقْتَبَة خير من دَسْكَرةٍ، تُقِلُّ مائة ألف) .\nموضوع.\nأخرجه نعيم بن حماد في \"الفتن \" (ق ١٦٠/١)، ومن طريقه أبو\nعبد الله الحاكم (٤/٥١٧ - ٥١٨)، وأبو نعيم في \"أخبار أصبهان \" (٢/١٩٩) قال:\nحدثنا ابن وهب عن مسلمة بن علي عن قتادة عن ابن المسيب عن أبي هريرة ...\nمرفوعًا. وقال الحاكم:\n\"حديث غريب المتن، ومسلمة ظن لا تقوم به الحجة\". وقال الذهبي:\n\"قلت: ذا موضوع، ومسلمة ساقط متروك\". وقال في ترجمة مسلمة من\n\"الميزان \":\n\"هذا منكر، ومسلمة لم يدرك قتادة\".\nقلت: وابن حماد نفسه ضعيف، واتهمه بعضهم، وقد روي هذا الحديث\nبأسانيد أخرى، لكن النسخة المصورة التي عندي سيئة جدًا لا يمكن قراءتها في\nالنصف الأول منها إلا بصعوبة.\nوقد ساقها السيوطي في \"اللآلي \" (٢/٣٨٧ - ٣٨٨)، وكلها معلولة، بعضها","vol":"13","page":393},{"text":"مطول، وبعضها مختصر، وأطولها من حديث ابن مسعود، وقد سكت عنه - مع\nأنه لم يسق سنده لننظر فيه -! وعزاه في \"كنز العمال \" (١٤/٥٦٩/٣٩٦٢٧) لـ\n(نعيم، ك)، وعزوه لـ (ك) أظنه وهمًا لعله من الناسخ أو الطابع. والله أعلم.\nوقد روي من طريقين آخرين عن أبي هريرة:\nالأولى: عن علي بن الحسين الموصلي قال: حدثنا عنبسة بن أبي صغيرة\nالهمداني عن الأوزاعي قال: حدثني عبد الواحد بن قيس قال: سمعت أبا\nهريرة قال: ... فذكره بنحوه، دون قوله: \"ثم يكون موت في صفر\"، وزاد:\n\"وهو عند انقطاع ملك هؤلاء\". قالوا: يا رسول الله! من هم؟ قال:\n\"الذين يكونون في ذلك الزمان \".\nأخرجه العقيلي في \"الضعفاء\" (٣/٢)، ومن طريقه ابن الجوزي في \"الموضوعات \"\n(٣/ ١٩٠ - ١٩١)، وقال العقيلي:\n\"ليس لهذا الحديث أصل من حديث ثقة، ولا من وجه يثبت \".\nقلت: أورده في ترجمة عبد الواحد بن قيس هذا، وروى عن يحيى بن سعيد\nأنه قال فيه:\n\"كان شبه لا شيء\".\nقلت: هو مختلف فيه؛ فقد وثقه ابن معين وغيره، وضعفه آخرون، ولذا قال\nالحافظ في \"التقريب\":\n\"صدوق له أوهام ومراسيل \".\nوأما الذهبي فقد جزم بضعفه؛ فإنه أورده في \"المغني في الضعفاء\"، واعتمد","vol":"13","page":394},{"text":"فيه على قول يحيى بن سعيد المتقدم، وقال في \"الكاشف \":\n\"منكر الحديث \".\nومع ذلك كله فقد انتقد في \"ميزانه\" العقيلي؛ لأنه ساق في ترجمته هذا\nالحديث فقال:\n\"قلت: هذا كذب على الأوزاعي، فأساء العقيلي في كونه ساق هذا في ترجمة\nعبد الواحد، وهو بريء منه، وهو لم يلق أبا هريرة؛ إنما روايته عنه مرسلة ... \". ثم\nحكى الخلاف فيه.\nوبه أعل ابن الجوزي الحديث، فقال:\n\"هذا، موضوع على رسول الله ﷺ ... \".\nثم ذكر قول يحيى في عبد الواحد، وقول العقيلي في الحديث، وأنه لا أصل\nله، ولم يُبد له علة أخرى، وقد عرفت من كلام الذهبي المتقدم أنه منقطع بين\nعبد الواحد وأبي هريرة. وهو الذي جزم به غير واحد من المتقدمين، مع أنه قد\nصرح بسماعه منه في هذا الحديث - كما رأيت -! وفي ذلك دليل واضح على\nعدم اعتمادهم عليه في ذلك، وذلك يعود إما إلى عبد الواحد نفسه \" لأنه لا يوثق\nبحفظه، وإما إلى وهم أحد رجال إسناده عليه - وهذا محتمل -، فإن اللذين دون\nالأوزاعي لم أجد لهما ترجمة.\nوالطريق الأخرى: عن نوح بن قيس قال: نا البختري بن عبد الحميد عن\nشهر بن حوشب عن أبي هريرة ... مرفوعًا؛ مختصرًا بلفظ:\n\"في شهر رمضان الصوت، وفي ذي القعدة تميز القبائل، وفي ذي الحجة\nيسلب الحاج\".","vol":"13","page":395},{"text":"أخرجه الطبراني في \"المعجم الأوسط \" (١/٣١/٥٠٨) وقال:\n\"لم يروه عن شهر إلا البختري، تفرد به نوح بن قيس \".\nقلت: هو ثقة من رجال مسلم، وإنما العلة ممن فوقه، فالبختري بن عبد الحميد:\nلم أجد له ترجمة، وقد خولف - كما يأتي -.\nوشهر: ضعيف لسوء حفظه.\nوبهما أعله الهيثمي، فقال في \"المجمع\" (٧/ ٣١٠):\n\"رواه الطبراني في \"الأوسط \"، وفيه شهر بن حوشب، وفيه ضعف. والبختري\nابن عبد الحميد: لم أعرفه\". وقال ابن الجوزي عقب الطريق الأولى:\n\"وروى إسماعيل بن عياش عن ليث عن شهر بن حوشب عن أبي هريرة\nموقوفًا ... \" فذكره مختصرًا نحوه، وقال:\n\"وإسماعيل وليث وشهر: فثلاثتهم ضعفاء مجروحون \".\nوخالفهم سلمة بن أبي سلمة القرشي عن شهر بن حوشب قال: قال رسول\nالله ﷺ: ... فذكره؛ نحو رواية البختري، وزاد:\n\"وتكون ملحمة بـ (منى)، يكثر فيها القتل، وتسيل فيها الدماء، حتى\nتسيل دماؤهم على الجمرة، حتى يهرب صاحبهم، فيؤتى بين الركن والمقام\nفيبايع وهو كاره، ويقال له: إن أبيت؛ ضربنا عنقك. يوضى به ساكن السماء\nوساكن الأرض \".\nأخرجه أبو عمرو الداني في \"الفتن \" (ق ٨٤/٢) من طريق علي بن معبد:\nحدثنا خالد بن سلام عن عنبسة القرشي عن سلمة بن أبي سلمة القرشي.","vol":"13","page":396},{"text":"قلت: وسلمة هذا: لا بأس به - كما قال ابن أبي حاتم (١/٢/١/١٦٤) عن\nأبيه -.\nوخالد بن سلام: ذكره ابن أبي حاتم (١/٢/٣٣٦) برواية اثنين آخرين عنه،\nولم يذكر فيه جرحًا ولا تعديلًا.\nوأما عنبسة القرشي: فيغلب على ظني أنه عنبسة بن عبد الرحمن بن سعيد\nابن العاص القرشي الأموي؛ فإنه من هذه الطبقة، واللائق به هذا الحديث\nالمنكر، وهو متفق على ضعفه؛ بل قال أبو حاتم:\n\"متروك الحديث، كان يضع الحديث \".\nولخالد بن سلام إسناد آخر بزيادة في المتن طويلة منكرة، لا بد لي من سياقه\nوالكلام على إسناده في الحديث التالي:\n<span data-type=\"title\" id=toc-6203>٦١٧٩ </span>- (يَكُونُ فِي رَمَضَانَ صَوْتٌ، قَالُوا: فِي أَوَّلِهِ أَو فِي وَسَطِهِ أَو\nفِي آخِرِهِ؟ قَالَ:\nلا؛ بَلْ فِي النِّصْفِ مِنْ رَمَضَانَ، إِذَا كَانَ لَيْلَةُ النِّصْفِ لَيْلَةَ الْجُمُعَةِ؛\nيَكُونُ صَوْتٌ مِنَ السَّمَاءِ يُصْعَقُ لَهُ سَبْعُونَ أَلْفًا، وَيُخْرَسُ سَبْعُونَ أَلْفًا.\nوَيُعْمَى سَبْعُونَ أَلْفًا، وَيُصِمُّ سَبْعُونَ أَلْفًا. قَالُوا: فَمَنِ السَّالِمُ مِنْ أُمَّتِكَ؟\nقَالَ: مَنْ لَزِمَ بَيْتَهُ، وَتَعَوَّذَ بِالسُّجُودِ، وَجَهَرَ بِالتَّكْبِيرِ لِلَّهِ.\nثُمَّ يَتْبَعُهُ صَوْتٌ آخَرُ. وَالصَّوْتُ الأَوَّلُ صَوْتُ جِبْرِيلَ، وَالثَّانِي\nصَوْتُ الشَّيْطَانِ.\nفَالصَّوْتُ فِي رَمَضَانَ، وَالمَعْمَعَةُ فِي شَوَّالٍ، وَتُمَيَّزُ الْقَبَائِلُ فِي ذِي","vol":"13","page":397},{"text":"الْقَعْدَةِ، وَيُغَارُ عَلَى الْحُجَّاجِ فِي ذِي الْحِجَّةِ، وَفِي الْمُحْرِمِ، وَمَا الْمُحْرَّمُ؟\nأَوَّلُهُ بَلاءٌ عَلَى أُمَّتِي، وَآخِرُهُ فَرَحٌ لأُمَّتِي، الرَّاحِلَةُ فِي ذَلِكَ الزَّمَانِ\nبِقَتَبِهَا يَنْجُو عَلَيْهَا الْمُؤْمِنُ لَهُ مِنْ دَسْكَرَةٍ تَغُلُّ مِائَةَ أَلْفٍ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (١٨/٣٣٢/٨٥٣)، ومن طريقه\nابن الجوزي في \"الموضوعات، (٣/ ١٩١) من طريق عبد الوهاب بن الضحاك: ثنا\nإسماعيل بن عياش عن الأوزاعي عن عبدة بن أبي لبابة عن فيروز الديلمي ...\nمرفوعًا. وقال ابن الجوزي:\n\"هذا حديث لا يصح، قال العقيلي: عبد الوهاب ليس بشيء. وقال ابن حبان:\nكان يسرق الحديث؛ لا يحل الاحتجاج به. وقال الدارقطني: منكر الحديث. وأما\nإسماعيل: فضعيف. وعبدة لم ير فيروزًا، وفيروز لم ير رسول الله ﷺ. وقد روى\nهذا الحديث غلام خليل عن محمد بن إبراهيم البياضي عن يحيى بن سعيد\nالعطار عن أبي المهاجر عن الأوزاعي، وكلهم ضعاف في الغاية، وغلام خليل\nكان يضع الحديث \".\nوأقول: إسماعيل بن عياش بريء الذمة من هذا الحديث؛ لأنه ثقة في نفسه،\nوصحيح الحديث في روايته عن الشاميين، وهذه منها؛ لأن الأوزاعي هو إمام أهل\nالشام في زمانه، وإنما العهدة فيه على ابن الضحاك؛ فقد كان يضع الحديث - كما\nقال أبو داود -، وقد أشار إلى ما ذكرت الإمام الدارقطني فقال:\n\"له عن إسماعيل بن عياش وغيره مقلوبات وبواطيل \". وقال الهيثمي في\n\" المجمع \" (٧/ ٣١٠):\n\"رواه الطبراني، وفيه عبد الوهاب بن الضحاك، وهو متروك \".","vol":"13","page":398},{"text":"قلت: لكن قد روي من غيرطريقه؛ فرواء علي بن معبد: حدثنا خالد بن\nسلام عن يحيى الدُّهني عن أبي المهاجر عن عبد الرحمن بن عمر عن عبدة بن\nأبي لبابة عن ابن الديلمي قال: قال رسول الله ﷺ: ... فذكره.\nأخرجه أبو عمرو الداني في \"الفتن \" (ق ٨٣/٢ - ٨٤/ ١) .\nقلت: وهذا إسناد لا تقوم به حجة؛ خالد بن سلام مجهول، لم يرو عنه غير\nاثنين - كما تقدم في الحديث الذي قبله -.\nويحيى الدهني: لم أعرفه بهذه النسبة، وأخشى أن تكون خطأ من الناسخ؛\nولا أستبعد أن يكون يحيى هو ابن سعيد العطار المتقدم في كلام ابن الجوزي؛\nلأنه هنا من روايته عن أبي المهاجر كما هناك.\nفإن كان كذلك؛ فالسند ضعيف جدًا، لأن يحيى بن سعيد هذا قد ضعفه\nالجمهور؛ بل قال ابن حبان في \"الضعفاء (٣/١٢٣):\n\"كان ممن يروي الموضوعات عن الأثبات، والمعضلات عن الثقات \".\nثم قال علي بن معبد: حدثنا خالد بن سلام عن يحيى الدهني عن حجاج\nعن الأحوص عن كثير بن مرة عن كعب قال: تكون في رمضان ... الحديث\nنحوه.\nأخرجه الداني أيضًا (ق ٩/٢) .\nقلت: إسناد مقطوع موقوف على كعب، وخالد ويحيى عرفت حالهما،\nوحجاج يحتمل أنه ابن أرطاة، وهو مدلس، والأحوص كثير، ولم يتبين لي\nأيهم هو.","vol":"13","page":399},{"text":"<span data-type=\"title\" id=toc-6204>٦١٨٠ </span>- (يَا أَكْثَمُ! اغْزُ مَعَ غَيْرِ قَوْمِكَ؛ يَحْسُنْ خُلُقُكَ، وَتَكْرُمْ عَلَى\nرُفَقَائِكَ.\nيَا أَكْثَمُ! خَيْرُ الرُّفَقَاءِ أَرْبَعَةٌ، وَخَيْرُ السَّرَايَا أَرْبَعُ مِائَةٍ، وَخَيْرُ\nالْجُيُوشِ أَرْبَعَةُ آلَافٍ، وَلَنْ يُغْلَبَ اثْنَا عَشَرَ أَلْفًا مِنْ قِلَّةٍ) .\nباطل.\nأخرجه ابن ماجه (٢٨٢٧)، وابن أبي حاتم في \"العلل \" (٢/٢٩٦)،\nوابن الجوزي في \"العلل المتناهية\" (٢/ ٩٠/ ٩٥١)، والقضاعي في \"مسند الشهاب \"\n(٤/٢٢٤/١٢٣٦ و١٢٣٨)، وابن عساكر في \"تاريخ دمشق \" (٥/٢٠٠ - المدينة) من\nطريق عبد الملك بن محمد الصنعاني: ثنا أبو سلمة العاملي (زاد القضاعي وابن\nالجوزي وابن عساكر في رواية: وأبو بشر) عن الزهري عن أنس: أن رسول الله ﷺ\nقال: لأكثم بن الجون الخزاعي: ... فذكره، وقال ابن أبي حاتم:\n\"قال أبي: أبو سلمة العاملي متروك الحديث، كان يكذب، والحديث\nباطل\". وأقره الحافظ العسقلاني في \"الإصابة \". وقال ابن الجوزي:\n\"أبو سلمة هو: الحكم بن عبد الله بن خطاف، وأبو بشر هو: الوليد بن محمد\nالموقري، وكلاهما ليس بشيء، قال الدارقطني: كان الحكم يضع الحديث، وقال\nيحيى: الموقري كذاب \". وقال ابن عساكر:\n\"وأبو بشر هذا هو عندي: الوليد بن محمد الموقري البلقاوي، وخالفه\nالخبائري\".\nثم ساق إسناده إلى عبد الله بن عبد الجبار الخبائري: نا الحكم بن عبد الله بن\nخطاف: نا الزهري عن سعيد بن المسيب عن عائشة: أن النبي ﷺ قال:","vol":"13","page":400},{"text":"\"يا أكثم! اغز مع قومك ... \" الحديث، وزاد:\nأوخير الطلائع أربعون ... \". وقال ابن عساكر:\n\"كذا قال: \"اغز مع قومك\" ... والمحفوظ: \"مع غير قومك \" - كما تقدم - \".\nقلت: وآفة هذا الحكم بن عبد الله بن خطاف - وهو: أبو سلمة -، وقد عرفت\nأنه كان يضع.\nوأما الخبائري: فهو صلوق - كما في \"التقريب \" -.\nوروي الحديث عن أكثم نفسه من طريق حُيَي بن مخمر الوصابي قال:\nسمعت أبا عبد الله من أهل دمشق عنه مرفوعًا، وفيه زيادة الطلائع، وزيادة أخرى\nفي أخره بلفظ:\n\"لا ترافق المائتين \".\nأخرجه البيهقي (٩/١٥٧)، وابن عساكر في \"التاريخ \" (١٩/١٢٧) في ترجمة\nأبي عبد الله هذا، ولم يذكر فيه جرحًا ولا تعديلًا. ويظهر لي أنه الذي في \"الميزان \"\nو\"اللسان \":\n\"أبو عبد الله الشامي عن تميم الداري، وعنه ضرار بن عمرو الملطي؛ لا يعرف \".\nقلت: ومثله حيي بن مخمر الوصابي؛ فإني لم أجد له ترجمة، إلا قول ابن\nماكولا في \"الإكمال \" (٢/٥٨٢):\n\"شامي روى عن أبي عبد الله الدمشقي عن أكثم بن الجون، روى حديثه أبو\nيعلى الموصلي عن الوليد بن شجاع عن سعيد الزبيدي عنه\".\nوضبط: (حُيي) ... بضم الحاء المهملة - ويجوز كسرها - وياءين، الآخرة منهما مشددة.","vol":"13","page":401},{"text":"ونقله ابن عساكر عنه في آخر ترجمة أبي عبد الله هذا، وسقط منه قوله:\n\"عن سعيد الزبيدي عنه \"؛ فلتستدرك من \"الإكمال \".\nولم يفرده بترجمة في حرف الحاء، مع أنه على شرط.\nوقوله في أول الحديث: \"اغز مع غير قومك \" مخالف لحديث:\nكان يستحب للرجل أن يقاتل تحت راية قومه.\nوهو حسن مخرج في \"الصحيحة\" (٣١١٦)؛ فهو مما يؤكد بطلان الحديث.\n<span data-type=\"title\" id=toc-6205>٦١٨١ </span>- (لَتَمْخُرَنَّ الرُّومُ الشَّامَ أَرْبَعِينَ صَبَاحًا لَا يَمْتَنِعُ مِنْهَا إِلَّا\nدِمَشْقَ وَعَمَّانَ) .\nضعيف مقطوع.\nأخرجه أبو داود (٥/٣٢/٤٦٣٨) من طريق سعيد بن\nعبد العزيز عن مكحول قال: ... فذكره.\nقلت: وهذا مع كونه مقطوعأً موقوفًا على مكحول، فإنه من رواية سعيد بن\nعبد العزيز، وهو مع إمامته وفضله وثقته كان قد اختلط قبل موته. وقد خالف\nروايته هذه ما أخرجه ابن عساكر في \"تاريخ دمشق \" (١/٦٠٣) من طريق أبي\nالحسن - رجل من أهل الرقة - عن أبي أسماء الرحبي عن أبي هريرة قال:\n\"يا أهل الشام لتخرجنكم الروم منها كفرًا كفرًا، حتى تلحقوا بسنبك من\nالأرض ... \" إلخ.\nورجاله ثقات؛ غير أبي الحسن الرقي هذا، فلم أعرفه. لكن يشهد له ما\nأخرجه ابن عساكرأيضًا من طريق حاتم بن حريث يرده إلى عبد الله بن عمرو بن\nالعاص أنه قال:","vol":"13","page":402},{"text":"\"لتخرجنكم الروم من الشام كفرًا كفرًا ... \".\nورجاله ثقات؛ غير أحمد بن عبود، فلم أعرفه. ورواه بإسناده عن شريح بن\nعبيد عن أبي الدرداء أنه قال: ... فذكره.\nوحديث الترجمة عزاه في \"كنز العمال \" (١٤/١٦٤/٣٨٢٤٤) لابن عساكر\nفقط! وقد توهم بعضهم أنه حديث مرفوع عن النبي ﷺ، فسأل عن صحته!\nوكلام ابن الأثير يوهم ذلك؛ فإنه قال في مادة (مخر):\n\"ومنه الحديث: \"لتمخرن الروم الشام أربعين صباحًا\" ... أراد: أنها تدخل\nالشام وتخوضه، وتجوس خلاله، وتتمكن منه؛ فشبهه بمخر السفينة البحر\".\nفتبين من هذا التخريج أنه ليس بحديث، وأنه أثر ضعيف. والله سبحانه\nوتعالى أعلم.\n<span data-type=\"title\" id=toc-6206>٦١٨٢ </span>- (مَنْ فَرَّ مِنَ اثْنَيْنِ؛ فَقَدْ فَرَّ، وَمَنْ فَرَّ مِنْ ثَلاثَةٍ؛ فَلَمْ يَفِرَّ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١١/٩٣/١١١٥١) عن معمر\nابن سهل: ثنا عامر بن مدرك: ثنا الحسن بن صالح عن ابن أبي نجيح عن مجاهد\nعَنْ اِبْنِ عَبَّاسٍ: أن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات كلهم؛ غير عامر بن مدرك، لم يوثقه\nغير ابن حبان، وقال (٨/ ٥٠١):\n\"ربما أخطأ\".\nقلت: وهذا الحديث مما أخطأ فيه؛ فرفعه مخالفًا في ذلك الثقات الذين\nأوقفوه:","vol":"13","page":403},{"text":"أولًا: قال ابن أبي شيبة (١٢/٥٣٧): حدثنا وكيع قال: ثنا حسن بن صالح\nعن ابن أبي ذئب عن عطاء عَنْ اِبْنِ عَبَّاسٍ قال: ... فذكره موقوفًا عليه. وزاد:\n\"يعني: من الزحف\".\nوسنده صحيح على شرط مسلم.\nثانيًا: قال سعيد بن منصور في \"سننه \" (٣/٢/٢٢٤/٢٥٣٨): نا سفيان\nوإسماعيل بن إبراهيم عن ابن أبي نجيح عن عطاء ... به.\nوأخرجه الطحاوي في \"مشكل الآثار\" (١/ ٢٤٠)، والبيهقي في \"السنن \"\n(٩/٧٦) من طريقين آخرين عن سفيان بن عيينة وحده.\nوإسناده صحيح على شرط الشيخين.\nإذا عرفت هذا، فقول الهيثمي فِي حَدِيثِ الترجمة (٥/٣٢٨):\n(رواه الطبراني ورجاله ثقات \"!\nفهو مردود من ناحيتين:\nالأولى: أن عامر بن مدرك لم يوثقه غير ابن حبان، ومع ذلك فقد ذكر:\nأنه ربما أخطأ.\nوالأخرى: مخالفته للثقات الذين أوقفوه، ومخالفته لوكيع بخاصة في إسناده؛\nفإنه جعل: (شيخ الحسن بن صالح) - وهو: ابن حي -: (ابن أبي ذئب عن عطاء) .\nوذاك جعله: (ابن أبي نجيح) عن مجاهد!!\nوأما معمر بن سهل: فقال ابن حبان (٩/١٩٦):\n\"شيخ متقن يغرب \".","vol":"13","page":404},{"text":"<span data-type=\"title\" id=toc-6207>٦١٨٣ </span>- (الحَوَامِيمُ سبع، وأبواب جهنم سبع، تجيء كل (حم)\nمنها تقف على باب من هذه الأبواب، فتقول: اللهم! لا تدخل من\nهذا الباب من كان يؤمن بي ويقرؤني) .\nضعيف.\nأخرجه البيهقي في \"الشعب \" (٢/٤٨٥/٢٤٧٩) من طريق معمر\nعن الخليل بن مرة:\nأن رسول الله ﷺ كان لا ينام حتى يقرأ: ﴿تبارك﴾ و: ﴿حم السجدة﴾،\nوقال: ... فذ كره. وقال:\n\"إسناد منقطع \".\nقلت: ويعني: معضل؛ فإن الخليل هذا تابع تابعي مات سنة (١٦٠)، ومع\nذلك فهو ضعيف - كما في \"التقريب \" -؛ بل قال فيه البخاري:\n\"منكر الحديث \".\nوجملة: \"كان لا ينام حتى ... \" قد صحت من حديث جابر ﵁\nلكن بلفظ:\n\" (الم) السجدة\".\nوهو مخرج في \"الصحيحة\" (٥٨٥) وغيره.","vol":"13","page":405},{"text":"<span data-type=\"title\" id=toc-6208>٦١٨٤ </span>- (خيركم خيركم لنسائه وبناته) .\nموضوع بذكر (البنات) .\nأخرجه ابن عدي في \"الكامل \" (٧/٢٦٦)، والبيهقي\nفي \"الشعب \" (٦/٤١٥/٨٧٢٠) من طريق عبيد الله بن سعيد بن كثيربن عفير:\nحدثني أبي عن الليث بن سعد عن زيد بن أسلم عن يزيد بن عياض بن جعدبة:","vol":"13","page":405},{"text":"أنه سمع ابن السباق يقول: سمعت أبا هريرة يقول: قال رسول الله ﷺ: ...\nفذكره. وقال ابن عدي:\n\"زيد بن أسلم روى عن جماعة من الصحابة، وقد روى عن يزيد هذا الحديث،\nإن كان محفوظًا؛ فهو من رواية الكبار عن الصغار، وليزيد غير ما ذكرت من الحديث،\nوعامة ما يرويه غير محفوظ \".\nوروى عن جمع من الأئمة تضعيفه، وعن البخاري أنه قال:\n\"منكر الحديث \".\nوعن مالك أنه سئل عن ابن سمعان؟ فقال:\n\"كذاب \". قيل: فيزيد بن عياض؟ قال:\n\" أكذب وأكذب\".\nقلت: وعبيد الله بن سعيد بن عفير: قال ابن حبان في \"الضعفاء\" (٢/٦٧):\n\"يروي عن أبيه عن الثقات الأشياء المقلوبات، لا يشبه حديثه حديث الثقات \".\nباطلة، وهو مخرج في \"الصحيحة، (٢٨٤ و٢٨٥) .\n<span data-type=\"title\" id=toc-6209>٦١٨٥ </span>- (الدَّجَّالُ تَلِدُه أمُّه وهي منبوذة في قبرها، فإذا ولدته\nحملتِ النساءُ بالخطَّائين) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/١١/٥٢٥٤ - بترقيمي)،\nوابن عدي في \"الكامل، (٥/ ١٦١) من طريق عثمان بن عبد الرحمن عن عبد الله\nابن طاوس عن أبيه عن أبي هريرة قال: ذكر الدجال عند النبي ﷺ فقال:","vol":"13","page":406},{"text":"\"تلده أمه ... \" الحديث، وقالا - واللفظ للطبراني -:\n\"لم يروه عن ابن طاوس إلا عثمان بن عبد الرحمن الجمحي \".\nقلت: وفي ترجمته ساقه ابن عدي، وقال:\n\"منكر الحديث\".\nثم ساق له عدة أحاديث منكرة منها هذا - كما قال الذهبي في \"الميزان \" -.\nوفي \" التهذيب \":\n\"قال البخاري: مجهول. وقال أبو حاتم: ليس بالقوي، يكتب حديثه ولا\nيحتج به\". وقال الهيثمي في \"المجمع \" (٨/٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه عثمان بن عبد الرحمن الجمحي، قال\nالبخاري: مجهول \".\nوأقره الشيخ التويجري في \"إتحاف الجماعة بما جاء في الفتن والملاحم وأشراط\nالساعة\" (٢/٩٦)، ولكنه قال - وأفاد جزاه الله خيرًا -:\n\" قلت: وظاهر هذا الحديث أن الدجال لا يولد إلا في آخر الزمان لقوله: \"فإذا\nولدته؛ حملت النساء بالخطائين \"، وهذا مخالف لما تقدم فِي حَدِيثِي عمران فيت\nحصين ومعقل بن يسار ﵄: أن الدجال قد أكل الطعام ومشى في\nالأسواق، ومخالف أيضًا لما تقدم من حديث فاطمة بنت قيس وجابر رضي الله\nعنهم في خبر الجساسة والدجال؛ فإن فيه أن الدجال كان موجودًا في زمن النبي\nﷺ، وأنه كان موثقًا بالحديد في بعض جزائر البحر، والعمدة على ما تقدم لا\nعلى هذا الحديث الضعيف. والله أعلم\".","vol":"13","page":407},{"text":"<span data-type=\"title\" id=toc-6210>٦١٨٦ </span>- (رحمم الله الْمُتَخَلِّلِين والْمُتَخَلِّلات) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٥/١٢٦/٦٠٥٤ و٦٠٥٥) من طريق\nقدامة بن محمد: حدثني إسماعيل بن شيبة عن ابن جريج عن عطاء عن ابن\nعباس قال: قال رسول اللَّهِ ﷺ: ... فذكره. وقال:\n\"تفرد به قدامة بن محمد، عن إسماعيل بن إبراهيم بن شيبة الطائفي\n(الأصل: الطالع!)، وكلاهما فيه نظر\".\nقلت: أما قدامة بن محمد: فمختلف فيه، وقال الحافظ:\n\"صدوق يخطئ \".\nوأما إسماعيل بن شيبة - ويقال: إسماعيل بن إبراهيم بن شيبة -: فهو علة\nالحديث عندي؛ قال العقيلي (١/٨٣)، وابن عدي (١/٣١٣):\n\"أحاديثه مناكير، ليس منها شيء محفوظ\". وفي \"الميزان \":\n\"قال النسائي: منكر الحديث، روى عنه قدامة بن محمد. كذا في \"الضعفاء\"\nللنسائي. قلت: يجهل \". وقال في مكان آخر:\n\"واهٍ \".","vol":"13","page":408},{"text":"٦١٨٧ - (كان إذا دَخَلَ بَيْتَهُ؛ يقول: السلام علينا من ربنا؛ التحيات\nالطيبات المباركات لله، سلامٌ عليكم) .\nموضوع.\nأخرجه البيهقي في لاشعب الإيمان \" (٦/٤٤٥/٨٨٣٤) من طريق\nيزيد بن عياض عن الأعرج عن أبي هريرة: أن رسول الله ﷺ كان ...، وقال:","vol":"13","page":408},{"text":"\"لا أعرفه إلا من حديث يزيد بن عياض، وليس بالقوي \"!\nكذا قال: وهو أسوأ مما قال بكثير - وإن أقره السيوطي في \"الدرأ (٥/٥٩) -؛\nفقد كذبه جمع، وقال الحافظ في \"التقريب\":\n\"كذبه مالك وغيره \".\nثم روى هو (٦/٤٤٦)، وابن أبي شيبة (٨/٦٤٩) عن مجاهد قال:\nإذا دخلت بيتًا ليس فيه أحد، فقل \" بسم الله، والحمد لله، السلام علينا من\nربنا، السلام علينا وعلى عباده الصالحين.\nوإسناده إليه صحيح؛ فهو مقطوع. وفي معناه آثار أخرى عن الحكم وإبراهيم\nوعطاء وعكرمة، وليس فيها: (والحمد لله) .\nوروى البخاري في \"الأدب المفردة (١٠٥٥) بسند حسن عَنْ ابْنِ عُمَرَ قال:\nإذا دخل البيت غير المسكون، فليقل: السلام علينا وعلى عباد الله الصالحين.\nورواه ابن أبي شيبة أيضًا (٨/٦٤٨/٥٨٨٦) وحسَّن إسناده الحافظ في \"الفتح \"\n(١١/٢٠) .\nقلت: ففي هذه الآثار مشروعية السلام ممن دخل بيتًا ليس فيه أحد؛ وهو من\nإفشاء السلام المأمور به في بعض الأحاديث الصحيحة، ولظاهر قوله تعالى: ﴿فَإِذَا\nدَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ﴾، وقد استدل الحافظ بها وبأثر ابن عمر على\nما ذكرت، فقال عقبهما:\n\"فيستحب إذا لم يكن أحد في البيت؛ أن يقول: السلام علينا وعلى عباد\nالله الصالحين\".","vol":"13","page":409},{"text":"وأما قول: (بسم الله) - عند دخول البيت - ... فثابت من حديث جابر مرفوعًا\n\"إذا دخل الرجل بيته فذكر الله عند دخوله وعند طعامه؛ قال الشيطان: لا\nمبيت لكم ولا عشاء ... \" الحديث.\nأخرجه مسلم (٦/١٠٨)، والبخاري في \" الأدب المفرد\" (١٠٩٦) وغيرهما،\nوقد صرح ابن جريج بالتحديث عن أبي الزبير، وهذا كذلك عن جابر في رواية\nلمسلم، وكذا الأول عند النسائي في \"عمل اليوم والليلة\" رقم (١١٨) .\n<span data-type=\"title\" id=toc-6211>٦١٨٨ </span>- (خيرة الله من الشهور شهر رجب، وهو شهر الله، مَن عظّم\nشهر الله رجب؛ عظم أمر الله، ومن عظم أمر الله؛ أدخله جنات النعيم،\nوأوجب له رضوانه الأكبر.\nوشعبان شهري، فمن عظم شعبان؛ فقد عظم أمري، ومن عظم\nأمري؛ كنت له فرطًا وذخرًا يوم القيامة.\nوشهر رمضان شهر أمتي، فمن عظم شهر رمضان وعظم حرمته،\nولم ينتهكه، وصام نهاره، وقام ليله، وحفظ جوارحه؛ خرج من\nرمضان وليس عليه ذنب يطلبه الله به) .\nموضوع.\nأخرجه البيهقي (٣/٣٧٤/٣٨١٣) من طريق نوح بن أبي مريم عن\nزيد العمي عن يزيد الرقاشي عن أنس بن مالك قال: قال النبي ﷺ: ... فذكره،\nوقال:\n\"هذا إسناد منكر بمرة، وقد روي عن أنس غير هذا، تركته؛ فقلبي نافر عن","vol":"13","page":410},{"text":"رواية المناكير التي أتوهمها، لا؛ بل أعلمها موضوعة \".\nوبهذا الإسناد أخرجه البيهقي أيضًا في \"فضائل الأوقات \" (١٠/ ٩٤)، وقال:\n\"هذا منكر بمرة\".\nوتعقبه الحافظ في \"تبيين العجب \" (ص ٣٧ - طبع المكتبة الحديثية):\n\"قلت: بل هو موضوع ظاهر الوضع؛ بل هو من وضع نوح الجامع \".\nقلت: كلام البيهقي في \"الشعب \" لا ينافي حكم الحافظ بالوضع؛ بل هو\nظاهر فيه. والله أعلم.\nثم إن في الإسناد ثلاثة ضعفاء: يزيد الرقاشي، وزيد العمي، ونوح بن أبي\nمريم، وهذا أشدهم ضعفًا؛ فإنه كذاب وضاع مشهور بذلك - كما تقدم مرارًا -،\nوتقدمت له أحاديث.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية البيهقي في \"الشعب \"،\nوقال:\n\"وقال: إسناده منكر\"!\nوكان عليه أن يذكر كلامه بتمامه؛ فإنه أدل على حال إسناده. وعزاه إلى\nالبيهقي في \"الدر\" (٣/٢٢٦) ولم يقل في \"الشعب \"، وقال:\n\"وقال: إنه منكر بمرة\".\nوهذا أقرب إلى الصواب مما ذكر في \"الجامع \". والله أعلم.\n<span data-type=\"title\" id=toc-6212>٦١٨٩ </span>- (القرآنُ هو النورُ المبينُ، والذكرُ الحكيمُ، والصراطُ المستقيمُ) .\nضعيف.\nأخرجه البيهقي في \"شعب الإيمان\" (٢/٣٢٦/١٩٣٧) من طريق","vol":"13","page":411},{"text":"إبراهيم بن مرزوق: ثنا وهب بن جرير: ثنا أبي قال: سمعت قيس بن سعد\nيحدث عن رجل عن النبي ﷺ فِي حَدِيثِ ذكره قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ مرسل، رجاله ثقات؛ غير إبراهيم بن مرزوق - وهو:\nابن دينار الأموي البصري -: قال الدارقطني \"\n\"ثقة، إلا أنه كان يخطئ، فيقال له؛ فلا يرجع\".\nووثقه آخرون، واعتمد الحافظ قولَ الدارقطني هذا؛ فقال في \"التقريب \":\n\" ثقة، عمي قبل موته، وكان يخطئ ولا يرجع \".\nقلت: ولعل من أخطائه قوله في هذا الإسناد: (عن رجل)، وقوله: (في\nحديث ذكره) ... فإنه يبدو لي أنه يعني بالرجل: الحارث الأعور؛ فإنه من طبقته،\nويعني بالحديث: حديث الحارث عن علي مرفوعًا بلفظ:\n\"إنها ستكون فتنة\". قال: قلت: فما الخرج؟ قال:\n\"كتاب الله، فيه نبأ من قبلكم ... \"، وفيه: \"هو حبل الله المتين، وهو الذكر\nالحكيم، وهو الصراط المستقيم، وهو الذي لا تزيغ به الأهواء ... \" الحديث بطوله.\nأخرجه البيهقي وغيره كالترمذي وضعفه كما تقدم بيانه برقم (١٧٧٦) .\nقلت: فإذا ثبت أن الرجل الذي لم يسم هو الحارث الأعور؛ فيكون السند\nمرسلًا وضعيفًا؛ لضعف الحارث الأعور، وهو من طبقة الرجل، وسيأتي تخريجه\nمفصلًا برقم (٦٣٩٣) .\n<span data-type=\"title\" id=toc-6213>٦١٩٠ </span>- (مَن تكلَّم بالفارسيَّةِ؛ زادت في خُبثه، ونَقَصَتْ من مُروءته) .\nموضوع.\nأخرجه الحاكم (٤/٨٨)، وابن عدي في \"الكامل \" (٤/١٠٩)،","vol":"13","page":412},{"text":"ومن طريقه ابن الجوزي في \"الموضوعات\" (٣/ ٧١) من طرق عن أبي فروة يزيد بن\nمحمد بن يزيد بن سنان: حدثنا أبي: حدثنا طلحة بن زيد الرقي عن\nالأوزاعي عن يحيى بن أبي كثير عن أنس بن مالك قال: قال رسول الله ﷺ: ...\nفذكره. وقال ابن عدي:\n\"حديث باطل بهذا الإسناد\". ذكره في ترجمة طلحة هذا، وروى عن\nالبخاري أنه قال فيه:\n\"منكر الحديث \". ثم ساق له أحاديث أخرى وأبطلها، وقال الذهبي في\n\" الميزان\":\n\"إنها موضوعة\". وذكر عن ابن المديني أنه قال:\n\"كان طلحة بن زيد يضع الحديث \".\nوأما الحاكم فسكت عنه؛ فتعقبه الذهبي في \"تلخيصه \" بقوله:\n\"قلت: ليس بصحيح، وإسناده واٍه بمرة\".\nوتعقبه العراقي أيضًا فقال في \"محجة القرب \" (ق ٥٦/٢):\n\"وقد تساهل الحاكم في إيراده هذا الحديث وما يشبهه في كتاب \"المستدرك\nعلى الصحيحين \"؛ فإنه حديث ضعيف جدًا، وقال ابن عدي: حديث باطل،\nوطلحة بن زيد، قال البخاري: منكر الحديث. وقال النسائي: متروك. وقال ابن\nحبان: منكر الحديث جدًا، لا يحل الاحتجاج به \". ولما قال ابن الجوزي في هذا\nالحديث:\n\" موضوع \"؛ تعقبه السيوطي في \"اللآلي\" (٢/ ٢٨١)، وابن عراق في \"تنزيه\nالشريعة\" (٢/ ٢٩١) بأن له شاهدًا من حديث ابن عمر مرفوعًا بلفظ:","vol":"13","page":413},{"text":"\"من أحسن منكم أن يتكلم بالعربية؛ فلا يتكلمن بالفارسية؛ فإنه يورث\nالنفاق \".\nقلت: وهذا شاهد قاصر - كما ترى -، يختلف عن حديث الترجمة لفظًا\nومعنى، هذا لو صح، فكيف وهو موضوع أيضًا؟! وقد تقدم تخريجه، وبيان علته\nفي المجلد الثاني برقم (٥٢٣) .\nثم إن في إسناد الحديث عللًا أخرى:\n١ - الانقطاع بين يحيى بن أبي كثير وأنس؛ فإنه لم يسمع منه.\n٢ - محمد بن يزيد بن سنان: ليس بالقوي - كما في \"التقريب \" -.\nوأما ابنه - أبو فروة يزيد بن محمد -: فأورده ابن أبي حاتم (٤/٢/٢٨٨) بروايته\nعن جمع، ثم قال:\n\"كتب إلى أبي، وإليّ \". ولم يزد! وذكره ابن حبان في \"الثقات \" (٩/٢٧٦)\nوقال:\n\"حدثنا عنه أبو عروبة، مات بـ (الرها) سنة تسع وستين ومائتين \".\nقلت: أبو عروبة - اسمه: الحسين بن أبي معشر - وهو أحد الطرق المشار إليها\nعنه في هذا الحديث، فهو صدوق إن شاء الله تعالى.\n(تبيه): قوله: \"خبثه \" هكذا وقع في \"المستدرك \" وفي مخطوطة \"الكامل\"\nنسخة الظاهرية (ق ٢٠٥/ ١)، ووقع في المطبوعة منه وفي غيره: \"خبه\" بالخاء\nالمعجمة والباء الموحدة. ولعل الصواب الأول. والله أعلم.\nوأما حديث: \"من تكلم بالعربية؛ فهو عربي \"؛ فضعيف جدًا، وقد مضى\nتخريجه برقم (٩٢٦) .","vol":"13","page":414},{"text":"<span data-type=\"title\" id=toc-6214>٦١٩١ </span>- (هؤلاء الخُلَفاءُ مِنْ بعدي. يعني: الخلفاءَ الثلاثةَ) .\nمنكر.\nروي من حديث أبي بكرة، وسفينة، وقطبة بن مالك، وعائشة، وأبي هريرة.\n١ - أما حديث أبي بكرة: فيرويه علي بن زيد بن جدعان عن عبد الرحمن\nابن أبي بكرة عن أبيه قال:\nجاء رجل إلى رسول ﷺ فقال له: إلى من أؤدي صدقة مالي؟ قال: \"إليّ \".\nقال: فإن لم أجدك؟ قال: \"إلى أبي بكر\". قال فإن لم أجده؟ قال: \"إلى عمر\".\nقال: فإن لم أجده؛ قال: \"إلى عثمان \". ثم ولى منصرفًا، فقال النبي ﷺ: ...\nفذكره.\nأخرجه أبو نعيم في \"أخبار أصبهان \" (٢/٢٢٦ - ٢٢٧) في ترجمة محمد بن\nعبدوس بن مالك الثقفي المتوفى بعد الثلاثمائة، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأخرج البزار \"كشف \" (١٥٦٩) الحديث عن خراش بن أمية الخزاعي نحوه.\nوابن جدعان: ضعيف له مناكير، وهذا منها؛ وذلك لسببين:\nالأول: أنه صح أن النبي ﷺ لم يستخلف، أخرجه الشيخان وغيرهما عن\nعمر، وهو مخرج في \"صحيح أبي داود\" (٢٦٠٥) .\nوالآخر: أنه مخالف لحديث أنس بن مالك قال:\nبعثني بنو المصطلق إلى رسول الله ﷺ فقالوا: سل لنا رسول الله إلى من\nندفع صدقاتنا بعدك؟ ... الحديث إلى قوله: \"إلى عثمان \". ثم قال:\nفأتيتهم فأخبرتهم فقالوا: ارجع إليه فسله: فإن حدث بعثمان حدث؛ فإلى\nمن؟ فأتيته، فسألته؟ فقال:","vol":"13","page":415},{"text":"\"إن حدث بعثمان حدث؛ فتبًا لكم الدهر تبًا\".\nأخرجه الحاكم (٣/٧٧) من طربق نصر بن منصورالمروزي: ثنا بشر بن\nالحارث: ثنا علي بن مسهر: ثنا المختار بن فلفل عن أنس بن مالك قال: ...\nفذكره، وقال:\n\"صحيح الإسناد\"، ووافقه الذهبي.\nقلت: ورجاله ثقات، غير نصر بن منصور المروزي، ترجمه الخطيب (١٣/٢٨٦\n- ٢٨٧) برواية أربعة من الثقات وغيرهم، وكناه بأبي الفتح، ولم يذكر فيه جرحًا\nولا تعديلًا؛ فهو مقبول الحديث إن شاء الله تعالى، وبخاصة أنه صحح له الحاكم\nوالذهبي. فهو شاهد قوي على نكارة حديث الترجمة، لأن القصة فيهما واحدة،\nولم يذكر فيه تلك الجملة المنكرة.\nونحوه حديث سهل بن أبي حثمة قال:\nبايع النبي ﷺ أعرابيًا، فقال له علي: إن مات النبي ﷺ، فممن تأخذ\nحقك؟ قال: ما أدري، قال: فارجع فسله، فرجع فسأله؟ فقال ﷺ: \"من أبي\nبكر\" ... الحديث، وفيه أنه سأله: إن مات أبو بكر؟ فأحاله على عمر، ثم على\nعثمان، فلما سأله إذا مات عثمان؟ فقال له ﷺ: وإذا مات عثمان؛ فإن استطعت\nأن تموت؛ فمت \".\nأخرجه الإسماعيلي في (معجمه \" (ق ١٠٥/٢ - ١٠٦/١)، والعقيلي في\n\"الضعفاء\" (٢/١٦٥ - ١٦٦)، وعنه ابن عساكر (ص ١٦٦ - ١٦٧ ترجمة عثمان - ط)،\nوابن عدي في \"الكامل\" (٣/٣٢٨)، وابن حبان في \"المجروحين\" (١/٣٤٥) من\nطرق عن سلم بن ميمون الخواص: حدثنا سليمان بن أبي حيان: حدثنا إسماعيل","vol":"13","page":416},{"text":"ابن أبي خالد عن قيس بن أبي حازم عه. وقال العقيلي:\n\"سلم بن ميمون حدث بمناكير لا يتابع عليها، وفي هذا المتن رواية من غير\nهذا الوجه بنحو هذا اللفظ، في بعضها لين، وبعضها صالح الإسناد\".\nقلت: ومن فوق سلم ثقات، وهو ضعيف من قبل حفظه: قال ابن حبان:\n\"غلب عليه الصلاح حتى غفل عن حفظ الحديث وإتقانه؛ فلا يحتج به\".\nوله شاهد من حديث أبي هريرة نحوه مختصرًا، يرويه موسى بن عُبيدة عن\nمحمد بن ثابت عنه.\nأخرجه الإسماعيلي أيضًا (ق ٤٥/ ١ - ٢) .\nوموسى بن عُبيدة - هو: الربذي، وهو - ضعيف، ولا أستبعد أن يكون هو\nالبعض اللَّيِّن الذي أشار إليه العقيلي في قوله السابق. وأما قوله: \"وبعضها صالح\nالإسناد\" فيغلب على ظني أنه يعني حديث أنس المتقدم من رواية الحاكم. والله\n﷾ أعلم.\nوحديث سهل هذا أخرجه الطبراني في \"المعجم الأوسط \" (٢/٣٣/٢/٧٠٦١)\nمختصرًا جدًا بلفظ:\n\" إذا أنا مت وأبو بكر وعمر؛ فإن استطعت أن تموت؛ فمت \". وقال الطبراني:\n\"لم يروه عن إسماعيل بن أبي خالد إلا أبو خالد الأحمر، تفرد به مسلم (!)\nالخواص\". قال الهيثمي في \"المجمع\" (٩/٥٤):\n\"وهوضعيف لغفلته\".\nولحديث سهل هذا شاهد من حديث عصمة بن مالك الخطمي، لكن سنده","vol":"13","page":417},{"text":"ضعيف جدًا، وقد سبق تخريجه برقم (٣٩٨٤) .\n٢ - وأما حديث سفينة: فيرويه حشرج بن نباتة عن سعيد بن جمهان عنه قال:\nلما بنى النبي ﷺ المسجد؛ وضع حجرًا، ثم قال:\n\"ليضع أبو بكر حجره إلى جنب حجري، ثم ليضع عمر حجره إلى جنب\nحجر أبي بكر\"، ثم قال: \"ليضع عثمان حجره إلى جنب حجر عمر\"، فقال رسول\nالله ﷺ: ... فذكر حديث الترجمة.\nأخرجه ابن عدي في \"الكامل \" (٧/٢٥٦ و٢/٤٤٠)، ومن طريقه ابن الجوزي\nفي \"العلل\" (١/٢٠٥/٣٣١)، وابن حبان في \"الضعفاء\" (١/٢٧٣)، والبيهقي في\n\"الدلائل\" (٢/٥٢٣)، وابن أبي عاصم في \"السنة\" (٢/٥٥٠) .\nأورده ابن حبان في ترجمة حشرج، وقال:\n\"كان قليل الحديث، منكر الرواية فيما يرويه، لا يجوز الاحتجاج بخبره \".\nوقال البخاري في \"الضعفاء الصغير، (٢٥٨/٩٩):\n\" حشرج بن نباتة سمع سعيد بن جمهان عن سفينة: أن النبي ﷺ قال لأبي\nبكر وعمر وعثمان: \"هؤلاء الخلفاء بعدي \"، وهذا لم يتابع عليه (يعني: فهو منكر)؛\nلأن عمر بن الخطاب وعلي بن أبي طالب (١)، قالا: لم يستخلف النبي ﷺ \" (١) .\nوأقره ابن عدي وكذا الذهبي، مع أنهما ذكرا الخلاف في حشرج وأن بعضهم\nوثقه؛ ولذا قال الحافظ في \"التقريب \":\n_________\n(١) أثر عمر متفق عليه - كما تقدم -، وأثر علي جاء من طرق خرجتها في \"الظلال\"\n(٢/٥٥١) .","vol":"13","page":418},{"text":"\"صدوق يهم \". وقال ابن الجوزي:\n\"هذا حديث لا يصح ... \". ثم ذكر قولَي البخاري وابن حبان المذكورين.\n٣ - وأما حديث قطبة بن مالك: فيرويه محمد بن الفضل بن عطية عن زياد\nابن علاقة عنه ... مثل حديث سفينة.\nأخرجه ابن حبان أيضًا (٢/٢٧٨ - ٢٧٩)، وابن عدي والبيهقي وابن الجوزي\nمن طريق الأول، وهذا أورده في ترجمة ابن الفضل هذا وقال:\n\"يروي الموضوعات عن الأثبات؛ لا يحل كتابة حديثه إلا على سبيل\nالاعتبار، كان ابن أبي شيبة شديد الحمل عليه\". وبه أعله ابن الجوزي أيضًا.\n٤ - وأما حديث عائشة: فيرويه أحمد بن عبد الرحمن بن وهب: حدثني\nعمي: ثنا يحيى بن أيوب: ثنا هشام بن عروة عن أبيه عنها ... مثله.\nأخرجه الحاكم (٣/٩٦ - ٩٧) وقال:\n\"صحيح على شرط الشيخين، وإنما اشتهر بإسناد واهٍ من رواية محمد بن\nالفضل بن عطية؛ فلذلك هجر\". وتعقبه الذهبي بقوله:\n\"قلت: أحمد منكر الحديث، وهو ممن نقم على مسلم إخراجه في \"الصحيح \"،\nويحيى - وإن كان ثقة؛ فقد -: ضُعِّف، ثم لو صح هذا؛ لكان نصًا في خلافة\nالثلاثة، ولا يصح بوجه؛ فإن عائشة لم تكن يومئذٍ (يعني: يوم بناء المسجد) وهي\nمحجوبة صغيرة؛ فقولها هذا يدل على بطلان الحديث، وابن عطية متروك \".\nوأخرجه أبو يعلى في \"مسنده، (٨/٢٩٥/٤٨٨٤) من طريق هشيم عن العوام\nعمن حدثه عن عائشة ... به.","vol":"13","page":419},{"text":"قلت: وهذا سند ظاهر الضعف؛ لجهالة شيخ العوام - وهو: ابن حوشب -،\nوهشيم - هو: ابن بشير الواسطي، وهو - مدلس، وقد عنعنه.\n٥ - وأما حديث أبي هريرة: فيرويه بقية عن يحيى بن خالد عن روح بن\nالقاسم عن ليث عن مجاهد عنه مرفوعًا بلفظ:\nلامن دخل علي حجري؟ ليضع عمر حجرًا إلى بخما حجرأبي بكر ... \"\nالحديث، وفي آخره جملة الترجمة.\nأخرجه ابن عدي (٢٤٨/٧) وقال:\n\"حديث منكر، لا أعلم رواه عن يحيى غير بقية، وهو من مجهولي شيوخ\nبقية\".\nقلت: كذا وقع فيه \"حجري \"، ولعلهأ حجرتي!، ومع ذلك فإني أظن أن فيه\nسقطًا، يدل عليه الروايات المتقدمة. والله أعلم.\nوجملة القول؛ أن هذه الطرق لحديث الترجمة ضعيفة، وكان يكون من\nالممكن أن يقال: إن بعضها يقوي بعضأ ... لولا أنه مخالف لما صح عنه ﷺ: أنه\nلم يستخلف - كما تفدم -.\nويمكن أن يكون للحديث أصل بلفظ آخر، ثم تصرف فيه الضعفاء سهوًا أو\nقصدًا. فمثلًا قد صح أن امرأة أتت النبي ﷺ، فأمرها أن ترجع إليه، فقالت:\nأرأيت إن لم أجدك؛ فقال ﷺ لها.\n\"إن لم تجديني؛ فأتي أبا بكر\".\nرواه الشيخان وغيرهما، وهو مخرج في \"الصحيحة، (٣١١٧) .","vol":"13","page":420},{"text":"<span data-type=\"title\" id=toc-6215>٦١٩٢ </span>- (لما أهبطَ اللهُ تعالى آدمَ إلى الأرض؛ كان أوَّلَ ما أكلَ من\nثمارِها النَّبَقُ) .\nمنكر.\nأخرجه الخطيب في \"تاريخ بغداد\" (١٣/٦٢)، ومن طريقه ابن الجوزي\nفي \"العلل \" (٢/١٦٦ - ١٦٧) عن بكر بن بكار: حدثنا ورقاء عن ابن أبي نجيح\nعن مجاهد عَنْ اِبْنِ عَبَّاسٍ قال: قال رسول الله ﷺ: ... فذكره. وقال ابن الجوزي:\n\"لا يصح، قال يحيى بن معين: بكر بن بكار ليس بشيء\".\nقلت: وقد وثقه بعضهم، لكن له نسخة فيها مناكير، قال الحافظ في \"اللسان \":\nضُعِّف بسببها، وقد سمعناها بعلو\".\nقلت: ومما يدل على ضعفه أنه قال مرة: عن حماد بن سلمة عن علي بن\nزيد عن يوسف بن مهران عَنْ اِبْنِ عَبَّاسٍ قال: ... فذكره موقوفًا عليه؛ لم يرفعه\nإلى النبي ﷺ.\nأخرجه ابن عدي في \"الكامل، (٢/٣٢)، وقال عقبه:\n\"وهذا الحديث - وإن كان موقوفًا على ابن عباس؛ فإنه - منكر، لا أعلم يرويه\nعن حماد غير بكر بن بكار، وله أحاديث حسان غرائب صالحة، وهو ممن يكتب\nحديثه، وليس حديثه بالمنكر جدًا\".","vol":"13","page":421},{"text":"<span data-type=\"title\" id=toc-6216>٦١٩٣ </span>- (لما أخرج اللهُ آدمَ من الجنة؛ زوده من ثمار الجنة، وعلمه\nصَنعَْةَ كل شيء؛ فثماركم هذه من ثمار الجنة، غير أن هذه تَغَيَّرُ،\nوتلك لا تَغَيَّرُ) .\nضعيف مرفوعًا، صحيح موقوفًا.\nأخرجه البزار في \"مسنده \" (٣/١٠٢/٢٣٤٤):","vol":"13","page":421},{"text":"حدثنا عقبة بن مكرم العمي: ثنا ربعي ابن علية: ثنا عوف عن قسامة بن زهير\nعن أبي موسى رفعه قال: ... فذكره. وقال:\n\"لا نعلمه رفعه إلا ربعي، حدثنا محمد بن المثنى: ثنا ابن أبي عدي عن\nعوف عن قسامة عن أبي موسى ... بنحوه؛ ولم يرفعه \".\nقلت: وهذا إسناد موقوف صحيح؛ رجاله ثقات رجال الشيخين؛ غير قسامة\nابن زهير، وهو ثقة.\nوالإسناد الذي قبله صحيح أيضًا؛ فإن عقبة بن مكرم ثقة من شيوخ مسلم.\nوربعي ابن عُلَيَّة ثقة أيضًا، وهو أخو إسماعيل ابن علية، وأبوهما إبراهيم، وعلية\nأمهما، وهو من شيوخ أحمد، قال في \"العلل \" (٥٨٣/٢٩٢/٢ ٤):\nلأحدثنا ربعي ابن علية - أخو إسماعيل ابن علية بن إبراهيم -، وكان عابدًا\".\nوفي \"التهذيب \":\n\"قال عبد الله بن أحمد: عن أبيه؛ كان يفضل على أخيه. قال يحيى: وهو\nثقة مأمون \".\nوإذا كان كذلك، فرفعه للحديث زيادة يجب قبولها. على أنه قد توبع؛ فقال\nالروياني في \"مسنده \" (٢/٣/١): ثنا العباس بن محمد: نا أبو موسى الهرري: نا\nالعباس بن الفضل الأنصاري: نا عوف ... به؛ دون قوله: \"وعلمه صنعة كل\nشيء\".\nلكن العباس بن الفضل هذا - قال في \"التقريب \" -:\n\"متروك، واتهمه أبو زرعة، وقال ابن حبان، حديثه عن البصريين أرجى من\nحديثه عن الكوفيين\".","vol":"13","page":422},{"text":"قلت: وهذا من حديثه عن البصريين؛ فإن شيخه عوف - هو: ابن أبي جميلة\nالبصري - المعروف بـ: (الأعرابي) . والله أعلم.\nوالحديث قال الهيثمي في \"المجمع \" (٨/١٩٧ - ١٩٨):\n\"رواه البزار والطبراني، ورجاله ثقات \".\nومن روايتهما أورده السيوطي في \"الجامع الكبير\"؛ لكن بلفظ:\nلالما أهبط الله ... \"، والباقي مثله؛ فلعله لفظ الطبراني، ولم يطبع بعد مسند\nأبي موسى منه، حتى نتحقق. والله أعلم.\nثم ترجح لدي الوقف؛ فقد رواه كذالك هَوذَة بن خليفة: ثنا عوف ... به\nموقوفا\".\nأخرجه الحاكم (٢/٥٤٣) وقال:\n\"صحيح الإسناد\". ووافقه الذهبي.\nقلت: وهوذة هذا، صدوق - كما قال الذهبي في \"الكاشف\"، والحافظ في\n\" التقريب \" -. وقد أثنى عليه أحمد فقال:\n\"ما كان أضبطه عن عوف \".\nقلت: ولعل ذلك لأنه كان يحدث من كتابه؛ فقد قال ابن سعد في\n! الطبقات \" (٧/ ٣٣٩):\n\"ذهبت كتبه؛ فلم يبق عنده إلا كتاب عوف، وشيء يسير لابن عون وابن\nجريج وأشعث والتيمي \".","vol":"13","page":423},{"text":"ثم تاكدت مما سبق من ترجيح وقفه بمتابعة محمد بن ثور: أخبرني عوف ...\nبه موقوفًا.\nأخرجه ابن عساكر في \"التاريخ \" (٢/٦٣١) .\nومحمد بن ثور - وهو: الصنعاني - ثقة أيضًا.\nثم رأيت فيه (٢/٦٤٥) رواية هوذة بن خليفة من طريق الحاكم المتقدمة.\n<span data-type=\"title\" id=toc-6217>٦١٩٤ </span>- (أَيَعْجِزُ أَحَدُكُمْ أَنْ يجامع أهله في كل جمعة؛ فإن له\nأجرين: أجر غسله، وأجر غسل امرأته؟) .\nمنكر.\nأخرجه أبو نعيم في \"الطب \" (ق ٧٩/٢)، والبيهقي في \"الشعب \"\n(٣/٩٨/٢٩٩١)، والديلمي في \"مسند الفردوس \" (١/١٨٠/١ - الغرائب الملتقطة)\nعن بقية بن الوليد عن يزيد بن سنان عن بكير بن فيروز عن أبى هريرة قال: قال\nرسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: بكير بن فيروز - وهو: الرهاوي -: بيَّض له الذهبي في \"الكاشف \"،\nوقال الحافظ في \"التقريب\":\n\" مقبول\".\nقلت: يعني: عند المتابعة، ولم أجد له متابعًا.\nثم استدركت؛ فقلت: لا ينبغي أن يعل به الحديث، فقد روى عنه جمع\nمن الثقات، منهم: زيد بن أبي أنيسة، وأبو عبيدة بن عبد الله بن مسعود - وهو\nأكبر منه -، ونافع مولى ابن عمر - وهو من أقرانه - وغيرهم، وقد وثقه ابن حبان\n(٤/٧٦)؛ فهو صدوق، وحسّن له الترمذي، فانظر! الصحيحة\" (٢٣٣٥) .","vol":"13","page":424},{"text":"الثانية: يزيد بن سنان - وهو: الجزري، أبو فروة الرهاوي -: قال النسائي:\n\"متروك الحديث \". وقال ابن عدي:\n\"عامة حديثه غير محفوظ\".\nوقد تقدمت له أحاديث أحدها موضوع (٢/١٦٥/٧٤٠) .\nالثالثة: بقية بن الوليد: فإنه مدلس، وقد عنعنه، وبه أعله البيهقي فقال:\n\"في روايات بقية نظر\".\nوكان الأولى به أن يعله بشيخه؛ فإنه أشد ضعفًا منه - كما لا يخفى على\nالعارفين بهذا العلم -.\nوالحديث عزاه السيوطي في \"الدر المنثور\" (١/٢٧٤) لابن السني أيضًا في\n\"الطب \". أما في \"الجامع الكبير\" فقال:\n\"رواه البيهقي في \" الشعب \" وضعفه، والديلمي \".\n<span data-type=\"title\" id=toc-6218>٦١٩٥ </span>- (لما أهبط الله تعالى آدم إلى الأرض؛ مَكَثَ فيها ما شاءَ\nالله أن يمكث، ثم قال له بنوه: يا أبانا! تكَلَّمْ. قال: فقام خطيبًا في\nأربعين ألفًا من ولده، وولد ولده، وولد ولد ولده، فقال: إن الله أمرني\nفقال: يا آدم! أَقِلَّ كلامك حتى ترجع إلى جواري) .\nضعيف جدًّا.\nأخرجه الخطيب في \"تاريخ بغداد\" (٧/٣٢٨)، وابن عساكر\nفي \"تاريخ دمشق \" (٢/٣٢٦/١) من طريق أبي بكر بن المقرئ: حدثنا أبو إسحاق\nإبراهيم بن جعفر بن خليد المقرئ: حدثنا الحسن بن شبيب المؤدب: حدثنا\nخلف بن خليفة عن أبي هاشم الرماني عن ثابت عن أنس بن مالك قال: قال","vol":"13","page":425},{"text":"رسول الله ﷺ: ... فذكره. وقال ابن المقرئ:\n\"هكذا حدثنا هذا الشيخ، ولم أكتبه إلا عنه، وكتب عنه جماعة أصحابنا،\nوكان يوثق\".\nقلت: ولم أجد له ترجمة، وقد خولف في إسناده: فأخرجه الخطيب وابن\nعساكر أيضًا من طريق الحسين بن إسماعيل (المحاملي): حدثنا الحسن بن شبيب\nالمعلم: حدثنا خلف بن خليفة عن أبي هاشم الرماني عن سعيد بن جبير عن ابن\nعباس قال: ... فذكره موقوفًا عليه بنحوه. وقال الخطيب:\n\"لا أعلم رواه عن خلف بن خليفة إلا الحسن بن شبيب ... قال ابن عدي:\nحدث عن الثقات بالبواطيل، ووصل أحاديث وهي مرسلة. وقال الدارقطني:\nأخباري، يعتبر به وليس بالقوي\". قال الذهبي عقبه في \"الميزان \":\n\"قلت: المتعين ما قال ابن عدي فيه ... \".\nثم ساق إسناده إليه بسنده إلى واثلة بن الأسقع مرفوعًا بلفظ:\n\" أحضروا موائدكم البقل؛ فإته مطردة للشيطان مع التسمية \". وقال الذهبي:\n\"آفته المُكتِب \". يعني: الحسن هذا المؤدب.\n<span data-type=\"title\" id=toc-6219>٦١٩٦ </span>- (من لَقَّم أخاه لُقْمَةَ حَلواءَ، ولم يكن ذلك مخافةً من\nشرِّه، ولا رجاء لخيره؛ صرف الله عنه سبعين بلوى في القيامة) .\nموضوع.\nأخرجه الخطيب في \"التاريخ \" (٤/٨٥): أخبرنا أبو نصر أحمد بن\nإبراهيم المقدسي،: حدثنا أبو بكر محمد بن جعفر الفقاعي: حدثنا أحمد بن\nالحسن بن عبد الجبار الصوفي قال:","vol":"13","page":426},{"text":"قصدت باب أبي الربيع الزهراني واستأذنت، فخرجت جارية، فقالت:\nالشيخ مشغول. فجلست ساعة، ثم استأذنت.، فخرجت وقالت: مشغول.\nفقلت: قولي للشيخ؛ بغدادي، وصوفي، وصاحب حديث، فقال: زبد بنرسيان،\nقولي: ادخل. فدخلت، وبين يديه جام فالوذج، فلقمني لقمة، وقال: حدثني\nفليح قال: حدثنا الزهري: حدثنا أنس بن مالك قال: قال رسول اللَّهِ ﷺ: ...\nفذ كره. وقال:\n\"هذا حديث منكر جدًا، وإسناده صحيح (!)، وقد كنت أظن الحمل فيه\nعلى الفقاعي، والفقاعي: مشهور عندهم، ثقة، ومات بعد سنة سبعين وثلاثمائة،\nولم يدرك الصوفي \".\nثم ساق الخطيب إسناده عن أبي القاسم بن السوطي؛ الحسين بن محمد\nابن إسحاق البزار قال: سمعت أبا الطيب محمد بن الفرخان الدوري يقول:\nسمعت أحمد بن عبد الجبار الصوفي يقول: لما مضيت إلى أبي الربيع الزهراني ...\nالحديث بتمامه؛ إلا أنه قال:\n\"لا يريد بها إلا الله؛ وقاه الله مرارة الموقف يوم القيامة\". قال الخطيب:\n\"فبانت علة الحديث الأول: إذ الحمل فيه على ابن الفُرُّخان، وبرئ ابن الفقاعي\nمنه، وسقط اسم محمد بن الفرخان من كتاب شيخنا المقدسي، والله أعلم. وقد\nبينا حال ابن الفرخان فيما تقدم من كتابنا، وأنه ذاهب الحديث، ويمكن أن تكون\nالعلة من جهة ابن السوطي؛ فإنه أيضًا ظاهر التخليط. والله أعلم \".\nوالحد! ما أورده ابن الجوزي في \"الموضوعات \" (٣/٢٨ - ٢٩) من طريق الخطيب،\nونقل كلامه بنحو ما تقدم.","vol":"13","page":427},{"text":"وذكر الخطيب في ترجمة ابن فرخان - التي أشار إليها (٣/١٦٧) - أنه روى\nأحاديث كثيرة منكرة بأسانيد واضحة عن شيوخ ثقات، وأنه كان غير ثقة. وقال\nفي ترجمة ابن السوطي (٨/١٠٢):\n\"وكان كثير الوهم، شنيع الغلط، رأيت له أوهامًا كثيرة تدل على غفلته \".\nقلت: فالعلة لا تتجاوزهما - كما في كلام الخطيب -؛ لكن قوله في الطريق\nالأول:\n\"وإسناده صحيح \" ... ليس كما ينبغي؛ ما دام أنه أعله بالانقطاع، فكان الأولى\nأن يقول مثلًا:\n\"ظاهر إسناده الصحة، رجاله كلهم ثقات؛ لكنه معلول بالانقطاع، وقد\nكنت ... \".\nوللحديث طريق أخرى مختصرًا بلفظ:\n\"من لقم أخاه لقمة حلو؛ صرف الله عنه مرارة الموقف يوم القيامة\".\nأخرجه أبو نعيم في \"الحلية\" (٣/٥٤) من طريق أبي بلال الأشعري\nقال: ثنا مجاشع بن عمرو عن خالد العبد عن يزيد الرقاشي عن أنس\nمرفوعًا ... به.\nأخرجه أبو نعيم في \"الحلية\" (٣/٥٤)، وقال:\n\"غريب من حديث يزيد؛ تفرد به عنه خالد\".\nقلت: وبهما أعله ابن الجوزي - بعد أن ساقه من طريق أبي نعيم -؛ فقال:\n\"لا يصح؛ يزيد الرقاشي: متروك، وخالد العبد \" رماه الفلاس بأنه يضع\nالحديث، وقال الد ارقطني: متروك الحديث \".","vol":"13","page":428},{"text":"قلت: وفاته علتان أخريان:\nإحد اهما: مجاشع بن عمرو، وهو: كذاب وضاع، وقد تقدمت له أحاديث\nموضوعة، فانظر الأرقام (٣٥٣ و٦٣٩ و١٩٨٠) .\nوالأخرى: أبو بلال الأشعري؛ ضعفه الدارقطني.\n<span data-type=\"title\" id=toc-6220>٦١٩٧ </span>- (قُبُضاتُ التَّمرِ للمساكينِ مُهورُ الحُورِ العِيْنِ) .\nموضوع.\nأخرجه ابن الجوزي في \"الموضوعات \" (٣/٢٥٣) من طريق الدارقطني\nبسنده الصحيح عن طلحة بن زيد عن الوضين بن عطاء عن القاسم عن أبي\nأمامة ... مرفوعًا. وقال ابن الجوزي:\n\"تفرد به طلحة عن الوضين. قال السعدي: الوضين واهي الحديث. قال\nالنسائي: وطلحة متروك. وقال ابن حبان: لا تحل الرواية عنه\".\nقلت: نص عبارة ابن حبان في \"الضعفاء\" (١/٣٨٣):\n\"منكر الحديث جدًا، يروي عن الثقات المقلوبات؛ لا يحل الاحتجاج بخبره \".\nوقال في مكان آخر (١/٢٨٦):\n\"ليس بثقة\". وقال أحمد وابن المديني:\n\"كان يضع الحديث\"؛ كما في \"تاريخ ابن عساكر\" (٨/٥٢٣) وغيره.\nوهذا الحديث مما سوَّد به السيوطي \"جامعه الصغير\" - فضلًا عن \"الجامغ\nالكبير\"؛ من رواية الدارقطني في \"الأفراد\" -. مع أنه وافق ابن الجوزي على وضعه\nفي كتابه \"اللآلي المصنوعة\" (٢/٤٥٢)، وإن كان سقط منه إسناده ومتنه، كما\nسقط منه حديث آخر بمعناه عن أبي هريرة، وبقي إسناده من رواية ابن عدي\n(٥/٢٥) - وفيه عمر بن صبح، وهو وضاع -، وقد أورده ابن عراق في الفصل","vol":"13","page":429},{"text":"الأول من كتابه \"تنزيه الشريعة\" من حديث أبي أمامة هذا وأبي هريرة وابن عمر،\nمشيرًا بذلك إلى إقرار ابن الجوزي على وضعه من الطرق الثلاثة. وحديث ابن\nعمر سبق تخريجه برقم (٥٧١) .\nومن أحاديث طلحة هذا المتروك الحديث التالي:\n<span data-type=\"title\" id=toc-6221>٦١٩٨ </span>- (إن العبد ليقف بين يدي الله، فيطوّل وقوفه؛ حتى\nيصيبه من ذلك كرب شديد، فيقول: يا ربّ! ارحمني اليوم. فيقول:\nوهل رحمتّ شيئًا من خلقي من أجلي؛ فأرحمك؟ هاتِ ولو عصفورًا) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٨/٥٢٣) من طريق طلحة\nابن زيد عن موسى بن عبيدة عن عبد الله بن دينار عَنْ ابْنِ عُمَرَ ... مرفوعًا. قال:\n\"فكان أصحاب النبي ﷺ، ومن مضى من سلف هذه الأمة يتبايعون العصافير؛\nفيعتقونها\".\nقلت: وهذا موضوع؛ آفته طلحة بن زيد هذا، وقد عرفت حاله في الحديث\nالذي قبله، وأن الإمام أحمد وابن المديني اتهماه بالوضع.\nوبهذا، أعله السيوطي في \"الجامع الكبير\" (قسم المسانيد ٤/٤٩٦) .","vol":"13","page":430},{"text":"<span data-type=\"title\" id=toc-6222>٦١٩٩ </span>- (فخرت الجنة على النار فقالت: أنا خير منك. فقالت النار:\nبل أنا خير منك. فقالت لها الجنة استفهامًا: ومِمَّ؟ قالت: لأن في الجبابرة،\nونمرود، وفرعون، فُأسكِتَتْ، فأوحى الله إليها: لا تخضعين، لأزينن ركنيك\nبالحسنِ والحسينِ، فماسَتْ كما تَمِيسُ العروسُ في خدرها) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/١٤٦/٢): حدثنا محمد","vol":"13","page":430},{"text":"ابن نوح بن حرب: ثنا منير بن ميمون البصري: ثنا عباد بن صهيب: نا سليمان\nابن المغيرة عن المختار بن فلفل عن أنس بن مالك قال: قال رسول الله ﷺ: ...\nفذ كره. وقال:\n\"تفرد به عباد بن صهيب \".\nقلت: وهو أحد المتروكين؛ كما قال والسيوطي في \"اللآلي \" (١/٣٨٩)، ساقه\nشاهدًا لحديث عقبة المتقدم برقم (٥٨٩١ - ٥٨٩٢) بنحوه، وبعباد هذا أعله الهيثمي\nأيضًا (٩/١٨٤)؛ تبعًا لقول الذهبي في \"الميزان \":\n\"أحد المتروكين. قال ابن المديني: ذهب حديثه. وقال البخاري والنسائي\nوغيرهما: متروك. وقال ابن حبان؛ كان يروي أشياء إذا سمعها المبتدئ في هذه\nالصناعة؛ شهد لها بالوضع \".\nقلت: وهذا مما يشهد القلب بوضعه - منه، أو ممن دونه -؛ فإني لم أجد لهما\nذكرًا في شيء من المصادر التي عندي. والله أعلم.\nوقد جاء افتخار الجنة والنار بلفظ آخر يختلف عن هذا تمامًا أوله:\n\"افتخرت الجنة والنار؛ ففالت النار: يا رب! يدخلني الجبابرة والمتكبرون\nوالملوك والأشراف. وقالت الجنة: أي رب! يدخلني الضعفاء والفقراء والمساكين ... \"\nالحديث.\nأخرجه أحمد وغيره، وفيبما عطاء بن السائب: وكان اختلط، وحماد بن\nسلمة: روى عنه بعد الاختلاط أيضًا - كما حققه الحافظ في كتابه \"التهذيب \" -،\nفمن صحح حديثه هذا بحجة أنه مروي عنه قبل الاختلاط؛ فقد وهم.","vol":"13","page":431},{"text":"وقد خرجته في \"ظلال الجنة\" (١/٢٣٢/٥٢٨)، وهو من روايته عن عبيد الله\nابن عبد الله بن عتبة عن أبي سعيد ... مرفوعًا.\nوإن مما يدل على اختلاطه - وأن حمادًا رواه عنه في حالة الاختلاط -: أن مسلمًا\nأخرجه (٨/١٥١ - ١٥٢)، وكذا أحمد وابنه عبد الله (٣/٧٩)، وأبو يعلى (٢/٣٩٧/\n١١٧٢) من طريق جرير عن الأعمش عن أبي صالح عن أبي سعيد بلفظ:\n\"احتجت الجنة والنار ... \" الحديث.\nوبهذا اللفظ رواه أبو هريرة ﵁ مرفوعًا.\nأخرجه البخاري في \"صحيحه \" (٤٨٥٠)، ومسلم أيضًا، وكذا البخاري في\n\"الأدب المفرد\" (٥٥٤ و٥٨٩)، والترمذي (٢٥٦٤)، وابن حبان (٧٤٣٤)، والطبري\nفي \"التفسير\" (٢٦/١٠٦)، وأحمد (٢/٢٧٦ و٤٥٠)، وأبو يعلى (١١/١٧٩/٦٢٩٠)\nمن طرق عنه.\nوكذلك رواه أنس أيضًا.\nأخرجه ابن جرير الطبري (٢٦/١٠٧)، وسنده صحيح.\nقلت: فهذا اللفظ هو المحفوظ عن أنس وغيره، قلبه ذاك المتهم. والله أعلم.\n<span data-type=\"title\" id=toc-6223>٦٢٠٠ </span>- (قالت الجنة: يا ربِّ! زيَّنتني؛ فأحسنت أركاني. فأوحى\nاللهُ إليها: قد حَشَوْتُ أركانك بالحَسَنِ والحُسَيْنِ والسُّعود من الأنصارِ،\nوعزتي! لا يدخُلًُك مُراءٍ ولا بخيلٌ) .\nباطل.\nأخرجه عبدان في \"الصحابة\" من طريق إسماعيل بن عياش عن\nمحمد بن عياض عن أبيه عن العباس بن بزيع عن أبيه ... مرفوعًا.","vol":"13","page":432},{"text":"ذكره الحافظ في \"الإصابة\" في ترجمة بزيع، وقال:\n\"وفي إسناده مجاهيل. قال أبو موسى: هذا غريب جدًا. وقال عبدان: لم\nيذكر بزيع سماعًا؛ فلا أدري أهو مرسل أم لا؟ \".\nوأورده الذهبي في ترجمة يحيى بن أحمد من \"الميزان \" وقال:\nالا يعرف، والخبر باطل، لكن في الإسناد مجاهيل؛ فقال عبدان في \"معرفة\nالصحابة \": حدثنا محمد: حدثنا يحيى بن أحمد: ثنا إسماعيل بن عياش؛ ثنا\nهانئ بن المتوكل عن محمد بن عياض الأنصاري ... \" إلخ.\nقلت: والمجهولون - الذين أشار إليهم الحافظ والذهبي - هم من فوق هانئ بن\nالمتوكل، وأما هذا فقال ابن حبان في \"الضعفاء\" (٣/٩٧):\n\"كثرت المناكير في روايته؛ فلا يجوز الاحتجاج به بحال \".\nوهو إسكندراني؛ فرواية إسماعيل بن عياش عنه ضعيفة. وقال الذهبي في\n\" التجريد\":\n\"بزيع الأزدي: والد عباس، استدركه أبو موسى من حديث موضوع مرسل \".\nوالحديث أورده السيوطي في \"الجامع الكبير\" (ص ٣٨٤٨/ ١٦١٣٤) وقال:\n\"رواه أبو موسى المديني عن عباس بن بزيع الأزدي عن أبيه، وقال: غريب \".\nووقع في \"كنز العمال\" (١١/٧٥٧/٣٣٦٨٦):\n\" ... عَنْ اِبْنِ عَبَّاسٍ؛ بزيغ ... \" ... خطأ مطبعي\"\nوللجملة الأخيرة منه شاهد من حديث أبي بكر الصديق مرفوعًا بلفظ:","vol":"13","page":433},{"text":"\"لا يدخل الجنة خب، ولا منان، ولا بخيل \".\nأخرجه الترمذي (١٩٦٤)، وأحمد (١/٧)، وأبو يعلى (١/٩٥/٩٥)، وأبو نعيم\nفي \"الحلية\" (٤/١٦٤)، والبيهقي في \"شعب الإيمان \" (٧/٤٣١/ ١٠٨٦٢) من\nطريق صدقة بن موسى عن فرقد السبخي عن مرة الطيب عنه مرفوعًا ... به. وقال\nالترمذي:\n\"حديث حسن غريب \".\nقلت: ولم يرد في بعض النسخ قوله: \"حسن\"، وكذلك ورد في \"الترغيب \"\n(٣/٢٤٧)، وأشار إلى ضعفه ... وهو اللائق بحال إسناده؛ فإن فرقد السبخي ليِّن\nالحديث كثير الخطأ - كما قال الحافظ في \"التقريب \" -. وزاد أبو يعلى وغيره:\n\" ... ولا سيئ الملكة، وإن أول من يدخل الجنة المملوك؛ إذا أطاع الله وأطاع\nسيده \". وهو رواية لأحمد (١/٤) نحوه.\nوفي الباب بلفظ: \"الشحيح لا يدخل الجنة\". وقد مضى برقم (٤٤٥٢) .\n<span data-type=\"title\" id=toc-6224>٦٢٠١ </span>- (لَمَّا افْتَتَحَ ﷺ خَيْبَرَ؛ جُعِلَتْ لَهُ مَأْدُبَةٌ، فَأَكَلَ مُتَّكِئًا، وأَطْلَى\nفَأَصَابَتْهُ الشَّمْسُ؛ فَلَبِسَ الظّلَّةَ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/٦٢/١٤٩) من طريقين\nعن بقية بن الوليد عن عمر الدمشقي عن مكحول عن واثلة قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علل:\nالأولى: عنعنة بقية بن الوليد.\nالثانية: عمر الدمشقي، قال الذهبي في \"الميزان \":","vol":"13","page":434},{"text":"\"لا يعتمد عليه، ولا يعرف \". ثم أعاده بعد ترجمتين فقال:\n\"عمر الدمشقي عن واثلة بن الأسقع، وعنه ابنه علي ... لا يدرى من هو\".\nوأقره الحافظ على هذا. وأما في الموضع الأول فزاد عليه:\n\"لعله الوجيهي \".\nوكذا في طبعة الخانجي؛ إلا أنه سقط منه قوله: \"لعل \"، كما وقع فيه خطأ\nمطبعي آخر، وأنا أرى أنه سقط ذكر مكحول بين: (عمر) ... و: (واثلة) - كما في\nحديث الترجمة -، وأنه هو الوجيهي يقينًا؛ فقد روى ابن عدي في \"الكامل \"\n(٥/١٠) من طريق عمرو بن عثمان: ثنا بقية عن عمر بن موسى عن مكحول عن\nواثلة مرفوعًا بحديث آخر لفظه:\n\"لا يتزوج المملوك فوق اثنتين \". وقال ابن عدي - وقد ذكر لعمر الوجيهي\nأحاديث أخرى كثيرة -:\n\"وله غير ما ذكرت من الحديث كثير، وكل ما أمليت لا يتابعه الثقات عليه،\nوما لم أذكره كذلك، وهو بيِّن الأمر في الضعفاء، وهو في عداد من يضع الحديث\nمتنًا وإسنادًا \".\nقلت: فهو إذن آفة الحديث، ولم يعرفه الهيثمي؛ فقال (٥/٢٤):\n\"رواه الطبراني من رواية بقية عن عمرو الشامي، وبقية: ثقة، ولكنه مدلس،\nوعمرو: لم أعرفه، وبقية رجاله ثقات \".\nكذا وقع فيه: (عمرو) ... ولعله هو السبب الذي منعه من أن يعرفه، وهو في\n\"الميزان \" كما سبق.","vol":"13","page":435},{"text":"ومن نكارة الحديث أنه مخالف لقوله ﷺ:\n\"إني لا اكل متكئًا \".\nرواه البخاري. بل ثبت عنه النهي عن الأكل متكئًا. وهو مخرج في \"الصحيحة\"\n(٣١٢٢) .\nومكحول - وهو: الشامي الفقيه -: قال العلائي في \"جامع التحصيل \"\n(ص ٣٥٢):\n\"كثير الإرسال جدًا ... \".\nثم حكى عن أبي حاتم أنه أنكر سماعه من واثلة. وذكر نحوه عن أبي زرعة.\nوقال ابن معين:\n\"سمع منه \". والله أعلم.\n<span data-type=\"title\" id=toc-6225>٦٢٠٢ </span>- (مَلَكا الليلِ غيرُ مَلَكَيِ النهارِ) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/٦٦ - الغرائب الملتقطة)\nمن طريق نهشل بن سعيد عن الضحاك عَنْ اِبْنِ عَبَّاسٍ ... رفعه.\nقلت: وهذا موضوع؛ آفته نهشل هذا: فإنه كذاب، روى عن الضحاك الموضوعات.\nوتقدم له حديثان موضوعان (٨١٩ و١٦٨٦)، والأول منهما بإسناده هذا، وبينت\nهناك أن الضحاك لم يلق ابن عباس؛ فهو منقطع على ضعفه الشديد.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية الحاكم في \"تاريخه \"\nعَنْ اِبْنِ عَبَّاسٍ، وسكت عنه - كما هو غالب عادته -! وأنا أظن أن الديلمي رواه\nمن طريقه، وإنما لم أجزم به - مع أنني منه نقلت -؛ لأن النسخة التي عندي منه\nلم يظهر إسناده الذي دون نهشل. والله أعلم.","vol":"13","page":436},{"text":"<span data-type=\"title\" id=toc-6226>٦٢٠٣ </span>- (بَيْنَا أَنَا نَائِم عِشَاء فِي الْمَسْجِد الْحَرَام إِذْ أَتَانِي آتٍ، فَأَيْقَظَنِي،\nفَاسْتَيْقَظْت، فَلَمْ أَرَ شَيْئًا، ثم عدت في النوم، ثم أيقظني ... فَإِذَا أَنَا\nبِهَيْئَة خَيَال، فَأَتْبَعْته بَصَرِي حَتَّى خَرَجْت مِنْ الْمَسْجِد؛ فَإِذَا أَنَا بِدَابَّةٍ\nأَدْنَى شَبَهًا بِدَوَابِّكُمْ هَذِهِ، بِغَالكُمْ هَذِهِ، غَيْر أَنَّهُ مُضْطَرِب الْأُذُنَيْنِ يُقَال\nلَهُ: الْبُرَاق وَكَانَتْ الْأَنْبِيَاء صلوات الله عليهم تَرْكَبهُ قَبْلِي ...\nثُمَّ أُتِيت بِالْمِعْرَاجِ الَّذِي كَانَتْ تَعْرُج عَلَيْهِ أَرْوَاح بني آدم، فَلَمْ يَرَ الْخَلَائِق\nأَحْسَن مِنْ الْمِعْرَاج، أَمَا رَأَيْتم الْمَيِّت حِين يُشَقّ بَصَره طَامِحًا إِلَى\nالسَّمَاء؟ فَإِنَّمَا يُشَقّ بَصَره طَامِحًا إِلَى السَّمَاء عَجَبه بِالْمِعْرَاجِ ...\nثُمَّ صَعِدْت إِلَى السَّمَاء الْخَامِسَة؛ فَإِذَا أَنَا بِهَارُون، وَنِصْف لِحْيَته\nبَيْضَاء وَنِصْفهَا سَوْدَاء، تَكَاد لِحْيَته تُصِيب سُرَّته مِنْ طُولهَا ...\nثُمَّ صَعِدَتْ إِلَى السَّمَاء السَّادِسَة فَإِذَا أَنَا بِمُوسَى، رَجُل آدَم كَثِير\nالشَّعْر لَوْ كَانَ عَلَيْهِ قَمِيصَانِ؛ لَنَفَذَ شَعْره دُون الْقَمِيص (وفي رواية:\nخرج شعره منهما!) وَإِذَا هُوَ يَقُول: يَزْعُم النَّاس أَنِّي أَكْرَم عَلَى اللَّه\nمنْ هَذَا؛ بَلْ هَذَا أَكْرَم عَلَى اللَّه مِنِّي ...) الحديث بطوله في ست صفحات\nمن نحو قياس صفحات هذا الكتاب.\nموضوع.\nولوائح الوضع عليه ظاهرة. أخرجه ابن جرير في \"تفسيره \" (١٥/\n١٠ - ١٢)، والبيهقي في \"الدلائل \" (٢/٣٩٠ - ٣٩٦) من طريق أبي هارون العبدي\nعن أبي سعيد الخدري عن النبي ﷺ قال: ... فذكره؛ مصححًا بعض ألفاظه\nمن \"تفسير ابن كثير\"، وعزاه لابن أبي حاتم أيضًا، وقال:","vol":"13","page":437},{"text":"\"فذكره بسياق طويل حسن أنيق؛ أجود مما ساقه غيره، على غرابته، وما فيه\nمن النكارة ... وأبو هارون العبدي - اسمه: عمارة بن جوين، وهو - مضعف عند\nالأئمة\".\nقلت: بل اتهمه بعضهم، وحديثه هذا ونحوه يدل على موضع لينهم؛ فقد\nأورده ابن حبان في \"الضعفاء\" (٢/١٧٧) وقال:\n\"كان رافضيًا، يروي عن أبي سعيد ما ليس من حديثه، لا يحل كتابة حديثه\nإلا على جهة التعجب \".\nوقال الذهبي في \"المغني \":\n\"تابعي ضعيف. قال حماد بن زيد: كذاب \". وقال الحافظ في \"التقريب \":\n\"متروك، ومنهم من كذبه، شيعي\".\nوالحديث عزاه السيوطي في \"الدر، (٤/١٤٢) لابن المنذر أيضًا، وابن مردويه،\nوابن عساكر، وسكت عنه - كما هي غالب عادته -؛ الأمر الذي يجعل من لا علم\nعنده يقدم على ذكره؛ بل والاحتجاج به، كما فعل الشيخ التويجري في \"الرد\nعلى من أجاز تهذيب اللحية\" (ص ٧ - ٨ و١٥ و٥١)، ولقد أصاب في رده على\nذاك الكاتب الذي زعم: \"أن اللحية رمز عربي، وليس من الإسلام في شيء! \"،\nورسالته تدور حول إبطال هذا الزعم، ولقد كان موفقًا في ذلك، بخلاف عنوانه\nللرسالة، فلقد كان مخطئًا فيه من ناحيتين:\nالأولى: أنه لا يطابق المعنون عنه؛ لأن تهذيب اللحية غير حلقها بداهة،\nوهو لم يرد فيها على الذين يذهبون إلى جواز تهذيبها مع قولهم بحرمة حلقها.","vol":"13","page":438},{"text":"والأخرى: أنه - أعني: العنوان - يشمل الحنفية وغيرهم الذين من مذهبهم\nجواز أخذ ما زاد على القبضة؛ بل يشمل ابن عمر وأبا هريرة وغيرهم من السلف\nالذين احتج بهم الحنفية؛ وإن لم يسلم بذلك الفاضل المعلق على رسالة: \"وجوب\nإعفاء اللحية\" للشيخ الكاندهلوي؛ فإنه قد خالف السلف، ومنهم إمام السنة\nأحمد بن حنبل؛ فقد روى الخلال في \"كتاب الترجل \": قال: أخبرني حوب،\nقال: سئل أحمد عن الأخذ من اللحية؟ قال:\nكان ابن عمر يأخذ منها ما زاد على القبضة. وكأنه ذهب إليه. قلت له: ما\n(الإعفاء)؟ قال: يروى عن النبي ﷺ. قال: كان هذا عنده الإعفاء.\nأخبرني محمد بن أبي هارون: أن إسحاق حدثهم قال: سألت أحمد عن\nالرجل يأخذ من عارضيه؟ قال: يأخذ من اللحية ما فضل عن القبضة. قلت:\nفحديث النبي ﷺ:\n\"أحفوا الشوارب وأعفوا اللحى\"؟ قال: يأخذ من طولها ومن تحت حلقه ورأيت\nأبا عبد الله يأخذ من طولها ومن تحت حلقه، وروى ابن هاني مثله في \"مسائله \"\n(٢/١٥١/١٨٤٨) .\nقلت: ثم قال الخلال: أخبرني عبيد الله بن حنبل قال: حدثني أبي قال:\nقال أبو عبد الله: ويأخذ من عارضيه، ولا يأخذ من الطول، وكان ابن عمر يأخذ\nمن عارضيه إذا حلق رأسه في حج أو عمرة، لا بأس بذلك.\nفأقول: هذا الرواية شاذة؛ إن لم أقل: منكرة عن الإمام أحمد، من ناحيتين:\nالأولى: في قول أحمد: \"ولا يأخذ من الطول \". فإنه مخالف لرواية حرب\nلاسحاق المتقدمتين، ولعل ذلك من عبيد الله بن حنبل؛ فإنه غير معروف بالرواية؛","vol":"13","page":439},{"text":"فإن الخطيب لما ذكره في \"التاريخ \" (١٠/٣٤٧) لم يزد على أن ذكر ما في هذا\nالإسناد، فقال:\n\"حدث عن أبيه، سوى عنه أبو بكر الخلال \".\nفمثله لا يحتج به بما تفرد به، فكيف إذا خالف؟!\nوالأخرى: في قوله في أثر ابن عمر: وكان يأخذ من عارضيه \"؛ فإنه مخالف\nلزيادة فِي حَدِيثِ ابن عمر في \"الصحيحين \":\n\"خالفوا المشركين، ووفروا اللحى، وأحفوا الشوارب \".\nوهو مخرج في \"الإرواء\" (١/١١٩)، وزاد البخاري في رواية (٥٨٩٢ - فتح) .:\n\"وكان ابن عمر إذا حج أو اعتمر؛ قبض على لحيته، فما فضل؛ أخذ\".\nفهذا هو الصحيح عَنْ ابْنِ عُمَرَ، وعن أحمد أيضًا. وله عَنْ ابْنِ عُمَرَ طريق\nأخرى، رواها ابن أبي شيبة (٨/٥٦٣)، وابن سعد (٤/١٧٨) . وله عنده طرق أخرى.\nثم روى الخلال، ومن قبله ابن أبي شيبة عن أبي زرعة بن جرير قال:\n\"كان أبو هريرة يقبض على لحيته، ثم يأخذ ما فضل عن القبضة\".\nوإسناده صحيح على شرط مسلم.\nقلت: والآثار السلفية بهذا الماس كثيرة؛ حتى قال منصور عن إبراهيم:\n\" كانوا يأخذون من جوانبها، وينظفونها. يعني: اللحية \".\nأخرجه ابن أبي شيبة (٨/٥٦٤)، والبيهقي في \"شعب الإيمان \" (٥/٢٢٠/\n٦٤٣٨) بإسناد صحيح عن إبراهيم، وهو: ابن يزيد النخعي، وهو تابعي فقيه\nجليل، قال الذهبي في \"الكاشف \":","vol":"13","page":440},{"text":"\"كان عجبًا في الورع والخير، متوقيًا للشهرة، رأسًا في العلم، مات سنة\n(٩٦) كهلًا \".\nقلت: فالظاهر أنه يعني من أدركهم من الصحابة وكبار التابعين وأجلائهم،\nكالأسود بن يزيد - وهو خاله - وشريح القاضي، ومسروق وأبي زرعة - وهو الراوي\nلأثر أبي هريرة المذكور آنفًا - وأبي عبيدة بن عبد الله بن مسعود، والآثار في الباب\nكثيرة؛ بل إن بعضهم جعل الأخذ من اللحية من تمام تفسير قوله تعالى في\nالحُجَّاج: ﴿ثم ليقضوا تفثهم﴾، فقال محمد بن كعب القرظي:\n\"رمي الجمار، وذبح الذبيحة، وأخذ من الشاربين واللحية والأظفار\".\nأخرجه ابن جرير بسند جيد عنه.\nثم روى عن مجاهد مثله. وسنده صحيح.\nومجاهد، ومحمد بن كعب من أجلة التابعين المكثرين من الرواية عن ترجمان\nالقرآن عبد الله بن عباس، والآخذين العلم عنه والتفسير، ولعلهما تلقيا منه تفسير\nآية الحج هذه؛ فقد قال عطاء: عَنْ اِبْنِ عَبَّاسٍ أنه قال في قوله: ﴿ثم ليقضوا\nتفئهم﴾، قال:\n\"التفث: حلق الرأس، وأخذ من الشاربين، ونتف الإبط، وحلق العانة، وقص\nالأظفار، والأخذ من العارضين، ورمي الجمار، والموقف بعرفة والمزدلفة \".\nأخرجه ابن جرير أيضًا، وإسناده صحيح.\nورواه ابن أبي شيبة من طريق أخرى عن عطاء بن أبي رباح قال:\n\"كانوا يحبون أن يعفوا اللحية؛ إلا في حج أو عمرة. وكان إبراهيم يأخذ من\nعارض لحيته \".","vol":"13","page":441},{"text":"وإسناده صحيح أيضًا.\nوإذا عرفت ما تقدم من هذه الآثار المخالفة لحديث الترجمة؛ فالعجب كل\nالعجب من الشيخ التويجري وأمثاله من المتشددين بغير حق، كيف يتجرأون على\nمخالفة هذه الآثار السلفية؟! فيذهبون إلى عدم جواز تهذيب اللحية مطلقًا؛ ولو\nعند التحلل من الإحرام، ولا حجة لهم تذكر سوى الوقوف عند عموم حديث:\n\" ... وأعفوا اللحى\"، كأنهم عرفوا شيئًا فات أولئك السلف معرفته، وبخاصة\nأن فيهم عبد الله ابن عمر الراوي لهذا الحديث؛ كما تقدم، وهم يعلمون أن الراوي\nأدرى بمرويه من غيره، وليس هذا من باب العبرة بروايته لا برأيه؛ كما توهم البعض،\nفإن هذا فيما إذا كان رأيه مصادمًا لروايته، وليس الأمر كذلك هنا كما لا يخفى على\nأهل العلم والنهى؛ فإن هؤلاء يعلمون أن العمل بالعمومات التي لم يجر العمل بها\nعلى عمومها هو أصل كل بدعة في الدين، وليس هنا تفصيل القول في ذلك،\nفحسبنا أن نذكر بقول العلماء وفي مثل هذا المجال؛ \"لو كان خيرًا؛ لسبقونا إليه \".\nأضف إلى ما تقدم أن من أولئك السلف الأول الذين خالفهم أولئك المتشددون\nابن عباس ترجمان القرآن الذي يحتجون بتفسيره؛ إذا وافق هواهم، بل وجعلوه في\nحكم المرفوع؛ ولو لم يصح السند به إليه، كما فعلوا بما روي عنه في تفسير قوله\nتعالى: ﴿يدنين عليهن من جلابيبهن﴾ قال: \"يبدين عينًا واحدة\" (١) ! ثم تراهم\nهنا لا يعبأون بتفسيره لآية (التفث) هذه، مع ثبوته عنه وعن جمع من تلامذته،\nوقول ابن الجوزي في \"زاد المسير\" (٥/٤٢٦ - ٤٢٧): بأنه أصح الأقوال في تفسير\nالآية. والله المستعان.\n_________\n(١) انظر كتابي \"حجاب المرأة المسلمة\" ومقدمة الطبعة الجديدة، طبع المكتبة الإسلامية،\nوقد سميته فيها بـ \"جلباب المرأة المسلمة\" لسبب هام ذكرته هناك.","vol":"13","page":442},{"text":"ثم رأيت في \"الموطأ، (١/٣٥٣ - ٣٥٤): عن مالك: أنه بلغه عن سالم بن\nعبد الله؛ كان إذا أراد أن يحرم؛ دعا بـ (الجَلْمَيْن)، فقص شاربه، وأخذ من لحيته\nقبل أن يركب، وقبل أن يهل محرمًا.\n<span data-type=\"title\" id=toc-6227>٦٢٠٤ </span>- (السماءُ قبلة الدُعاءِ) .\nلم أقف له على أصل؛ إلا ما قاله الحافظ في \"نتائج الأفكار\" (١/٢٥٩ -\n٢٦٠) في \"آداب الدعاء \":\n\"قلت: أما الاستقبال؛ فلم أر فيه شيئًا صريحًا يختص به، وقد نقل الروياني\nأنه يقول رافعًا بصره إلى السماء، وقد تقدم ذلك فِي حَدِيثِ عمر، وفي حديث\nثوبان: \"السماء قبلة الدعاء\"، فلعل ذلك مراد من أطلق \".\nكذا قال! وحديث ثوبان تقدم عنده (١/٢٤٥)، وليس فيه ما ذكر، ولا رأيت\nذلك في كتاب من كتب السنة التي وقفت عليها. بل ظاهر كلام شارح \"العقيدة\nالطحاوية\": ابن أبي العز (ص ٣٢٧) وغيره أن هذا الحديث المزعوم هو من قول\nبعض المؤولة، أو المعطلة الذين ينكرون علو الله على خلقه، واستواءه على عرشه،\nوما فطر عليه الناس من التوجه بقلوبهم في دعائهم جهة العلو، فقال الشارح:\n\"إن قولكم: إن السماء قبلة. الدعاء لم يقله أحد من سلف الأمة، ولا أنزل\nالله به من سلطان ... \".","vol":"13","page":443},{"text":"<span data-type=\"title\" id=toc-6228>٦٢٠٥ </span>- (إِنَّ لِلَّهِ ﷿ سَرَايَا مِنَ الْمَلائِكَةِ تَحِلُّ، وَتَقِفُ عَلَى\nمَجَالِسِ الذِّكْرِ فِي الأَرْضِ، فَارْتَعُوا فِي رِيَاضِ الْجَنَّةِ، قَالُوا: وَأَيْنَ\nرِيَاضُ الْجَنَّةِ؟ قَالَ: مَجَالِسُ الذِّكْرِ، فَاغْدُوا وَرُوحُوا فِي ذِكْرِ اللَّهِ عز\nوجل، وَذَكِّرُوهُ بِأَنْفُسِكُمْ.","vol":"13","page":443},{"text":"مَنْ كَانَ يُحِبُّ أَنْ يَعْلَمَ مَنْزِلَتَهُ عِنْدَ اللَّهِ؛ فَلْيَنْظُرْ كَيْفَ مَنْزِلَةُ اللَّهِ\nعِنْدَهُ، فَإِنَّ اللَّهَ يُنْزِلُ الْعَبْدَ مِنْهُ حَيْثُ أَنْزَلَهُ مِنْ نَفْسِهِ) (*) .\nضعيف.\nأخرجه أبو يعلى (٣/٣٩٠/١٨٦٥ و٤/١٠٦/٢١٣٨)، ومن طريقه\nابن حبان في (الضعفاء\" (٢/ ٨١)، وكذا البزار (٤/٥/٣٠٦٤)، وعبد بن حميد\nفي \"المنتخب من المسند\" (٥٤/١١٠٥)، والطبراني في \"الأوسط \" (١/١٣٩/٢٦٧٤)،\nوالحاكم (١/٤٩٤ - ٤٩٥)، والبيهقي في \"الشعب\" (١/٣٩٧/٥٢٨)، وفي \" الدعوات \"\n(٧/٦) من طريق عمر بن عبد الله مولى غُفرة عن أيوب بن خالد بن صفوان\nالأنصاري عن جابر بن عبد الله قال: خرج علينا رسول الله ﷺ فقال: ... فذكره،\nوزاد بعضهم في أوله: \"يا أيها الناس! إن الله ... \". وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد، تفرد به عمر\".\nقلت: وهو مختلف فيه، والراجح عند الحفاظ المتأخرين ضعفه؛ تبعًا لابن\nمعين والنسائي، وغيرهما، ولذلك لما قال الحاكم عقب الحديث:\nأصحيح الإسناد\"، رده الذهبي بقوله:\n\"قلت: عمر ضعيف \". وكذا قال الحافظ في \"التقريب \".\nوقال المنذري في \"الترغيب\" (٢/٢٣٤) متعقبًا على الحاكم:\n\"في أسانيدهم: عمر مولى غفرة، ويأتي الكلام عليه، وبقية أسانيدهم ثقات\nمشهورون محتج بهم، والحديث حسن. والله أعلم\".\nكذا قال، وفي آخر الكتاب حكى الأقوال في تضعيفه وتوثيقه، ولم يذكر\nقول ابن حبان فيه:\n_________\n(*) كتب هنا بهامش الأصل: مضى (٥٤٢٧) . (الناشر) .","vol":"13","page":444},{"text":"\"كان ممن يقلب الأخبار، ويروي عن الثقات ما لا يشبه حديث الأثبات؛ لا\nيجوز الاحتجاج به، ولا ذكره في الكتب إلا على سبيل الاعتبار\".\nثم إن في قول المنذري في بقية رجال إسنادهم:\n\"ثقات مشهورون ... \".\nففيه نظر؛ لأن أيوب بن خالد - وإن كان من رجال مسلم -؛ ففيه لين، كما\nقال الحافظ في \"التقريب \". والله أعلم.\n(تنبيه): قد أورد شارح العقيدة الطحاوية الشطر الثاني من الحديث بلفظ:\n\"إذا أحب أحدكم أن يعرف كيفية منزلته عند الله ... \" الحديث نحوه. فلما\nخرجت أحاديث الشرح منذ ثلاثين سنة تخريجًا مختصرًا لم أكن قد وقفت على\nحديث الترجمة؛ فقلت في \"التخريج \" المشار إليه:\n\"لا أعرفه \".\nوهذا كلام سليم جار على منهج علماء الحديث، وليس كذلك قول ذلك\nالمتشبع بما لم يعط والذي يستفيد من تخريجاتي وتعليقاتي، ثم لا حمدًا ولا\nشكورًا كما يقال في بعض البلاد!، بل ما شئت من النقد الجائر، والتتبع للعثرات\nالتي لا ينجو منها أحد، فانظر إليه كيف قلدني وهو الذي يدعي البحث والتحقيق\nفي التخريج؟! فقد قال في تعليقه على هذا الحديث في طبعة مؤسسة الرسالة\nلشرح العقيدة قال (١/٣٨٩):\n\"ليس بحديث \".\nفهذا النفي، لا يصدر إلا من مغرور معجب بعلمه وحفظه للحديث، وهو - كما","vol":"13","page":445},{"text":"يقال -؛ ليس في العير، ولا في النفير، وفي ظني أنه لا يخفى على مثله أنه لا\nيجوز له، ولا لمن هو أعلم منه وأحفظ أن يطلق هذا النفي، وإنما أوقعه فيه تظاهره\nبخلاف واقعه، وهو استفادته من كتبي كما يشهد بذلك كل من يعرفه عن\nكثب، فبدل أن يقول كما قلت: \"لا أعرفه \" أو نحوه مثل: لم أقف عليه؛ كما\nيقول العلماء حقًا، الذاكرين لقول الله تعالى: ﴿وما أوتيتم من العلم إلا قليلًا﴾\n[قال كما ذكرت: \"ليس بحديث \"] (*) . والله المستعان.\n<span data-type=\"title\" id=toc-6229>٦٢٠٦ </span>- (إني كنتُ حكَكْتُ ذَكَري. يعني: فَتَوَضَّأَ ﷺ!!) .\nمنكر.\nأخرجه أبو عثمان البحيري في \"الفوائد\" (ق ١١/ ١) من طريق يحيى\nابن أبي كثير عن المهاجر بن عكرمة عن الزهري عن عروة بن الزبير عن عائشة:\nأن النبي ﷺ أعاد الوضوء في مجلس؛ فسألوه عن ذلك؛ فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير المهاجر هذا، فإنه لم يوثقه غير\nابن حبان (٥/٤٢٨)، ولم يرو عنه من الثقات إلا اثنان يحيى هذا: أحدهما،\nوالآخر: سويد بن حجير؛ ولهذا قال الخطابي:\n\"مهاجر هذا: - عند أحمد وغيره من الأئمة - مجهول\". وقال الحافظ:\n\"مقبول \".\nقلت: وقد روي عنه ﷺ من حديث عصمة بن مالك خلافه؛ إلا أنَّه لا\nيصح، وقد تقدم برقم (٣٨٨٣)، وانظر \"المجمع \" (١/٢٤٤) .\nلكن قد ثبت أن النبي ﷺ أفتى بأنه لا وضوء عليه، فيما رواه قيس بن طلق\nعن أبيه ﵁ قال:\n_________\n(*) زيادة يقتضيها السياق؛ ليست في أصل الشيخ ﵀. (الناشر) .","vol":"13","page":446},{"text":"كنا جلوسًا عند النبي ﷺ، فجاء رجل كأنه بدوي، فقال: يا نبي الله! ما\nترى في مس الرجل ذكره في الصلاة؟ فقال له النبي ﷺ:\n\"وهل هو إلا مضغة - أو قال: بَضعة - منك؟! \".\nأخرجه أبو داود، والنسائي، وابن الجارود (١٧/ ٢١)، وابن حبان، والدارقطني\n(١/ ١٤٩/١٧)، والبيهقي، والطيالسي، وابن أبي شيبة (١/ ١٦٥) وأحمد،\nوالطبراني في (الكبير\" (٨/٣٩٦) من طرق عن قيس بن طلق عن أبيه ... والسياق\nلابن الجارود، وعزاه بعضهم لابن خزيمة، وفيه تساهل ظاهر؛ لأنه لم يسق إسناده\nولا لفظه، وإنما أشار إليه إشارة محتجًا به على أن الأمر بالوضوء فِي حَدِيثِ بسرة:\n\"إذا مس أحدكم ذكره فليتوضأ، للاستحباب، وهو صحيح أيضًا، مخرج مع\nحديث طلق في \"صحيح أبي داود\" (١٧٥ و١٧٦ و١٧٧) .\n<span data-type=\"title\" id=toc-6230>٦٢٠٧ </span>- (من أراد ان يَقْوى على الصيام؛ فليتسحر، ولْيُقِلَّ، ويشم\nطيبًا ولا يُفطر على ماء) .\nمنكر.\nأخرجه ابن عدي في \"الكامل \" (٦/٢٨٢)، والبيهقي في \"الشعب \"\n(٣/٤٠٩/٣٩١٤) من طريق محمد بن يزيد المستملي: ثنا مبشر بن إسماعيل\nعن الأوزاعي عن يحيى بن أبي كثير عن أنس مرفوعًا.\nأورده ابن عدي في ترجمة المستملي هذا، وقاك فيه:\n\"يسرق الحديث من الثقات، ويزيد فيها ويضع\". وقال الخطيب وقد ذكر له\nحديثًا في فضل أبي حنيفة ﵀:\n\"هذا خبر باطل، ومحمد بن يزيد متروك \".","vol":"13","page":447},{"text":"قلت. وشذ ابن حبان فذكره في كالثقات \" (٩/١١٥) وقال:\n\"ربما أخطأ\".\nلكن له طريقان آخران:\nالأول: عن محمد بن عيسى الطباع: نا شعيب بن محمد الحريري: نا\nالأوزاعي ... به. وشعيب هذا لم أعرفه.\nثم هو منقطع كالذي قبله، فإن يحيى بن أبي كثير لم يسمع من أنس بن\nمالك؛ وإن كان رآه كما في \"التهذيب \" وغيره، ولكنه قد توبع وهو الطريق التالي:\nالثاني: يرويه محمد بن الحجاج بن عيسى - يعني: الوراق النيسابوري -:\nنا القعنبي: نا سلمة بن وردان عن أنس:\nأن النبي ﷺ رأى رجلًا من أصحابه طليحًا، فقال: \"ما لي أراك طليحًا؟ \"،\nقال: إني أمسيت صائمًا، فقال رسول اللَّهِ ﷺ:\n\"من تسحر وأكل قبل أن يشرب، ومس شيئًا من الطيب؛ قوي على الصيام \".\nأخرجهما البيهقي (٣٩١٠ و٣٩١١) وقال:\n\"سلمة بن وردان: غير قوي، وسائر رواته ثقات\".\nكذا قال! ومحمد بن الحجاج هذا لم أجد له ترجمة. والله أعلم.\nهذا، ولعل الصواب في هذا الحديث الوقف، كما رواه قتادة عن أنس قال:\n\"ثلاث من أطاقهن أطاق الصيام: من أكل قبل أن يشرب وتسحر ... \".\nأخرجه البيهقي (٣٩٠٩) وقال:\n\"هذا موقوف\".","vol":"13","page":448},{"text":"<span data-type=\"title\" id=toc-6231>٦٢٠٨ </span>- (إن لكم في كل جمعة حجة وعمرة، فالحجَّةُ: الهجِيرُ\nللجُمُعَةِ، والعُمرة: انتظار العصر بعد الجمعة) .\nموضوع.\nأخرجه ابن عدي في (الكامل \" (٦/٣٨)، ومن طريقه البيهقي\n(٣/ ٢٤١)، وفي \"شعب الإيمان \" (٣/١١٥/٣٠٤٦)، وأبو عثمان البحيري في\n\"الفوائد\" (ق ٢٥/٢) من طريق القاسم بن عبد الله بن مهدي: ثنا أبو مصعب\nالزهري: ثنا عبد العزيز بن أبي حازم عن أبيه عن سهل بن سعد الساعدي مرفوعًا.\nأورده ابن عدي في ترجمة ابن مهدي هذا - وهو: الإخميمي - وقال:\n\"لم أر له حديثًا منكرًا. فأذكره، وهو عندي لا بأس به \".\nكذا قال! وتعقبه ألذهبي بهذا الحديث؛ فقال ردًا عليه:\n\"قلت: قد ذكرت له حديثًا باطلًا؛ فيكفيه \".\nوكان الذهبي ساق حديثه هذا، وقال عقبه:\n\"هذا موضوع باطل، وأبطل منه ما روى عن سخبرة بن عبد الله عن مالك عن\nالزهري عن أنس؛ أن النبي ﷺ كان إذا توضأ؛ نضح عانته. ورواه الدارقطني من\nطريقه، وقال: أمتهم بوضع الحديث \".\nوأقره الحافظ في \"اللسان \".","vol":"13","page":449},{"text":"<span data-type=\"title\" id=toc-6232>٦٢٠٩ </span>- (لَا يَقْضِى الْقَاضِى إِلَاّ وَهُوَ شَبْعَانُ رَيَّانُ) .\nموضوع.\nأخرجه الدارقطني في (سننه \" (٤/٢٠٦/١٤)، وابن عدي (٦/٣٥)،\nوالخطيب في \"التاريخ\" (٦/٢٧٧)، والبيهقي (١٠/١٠٦)، وأبو عثمان البحيري\nفي \"الفوائد، (ق ٢٩/١) من طريق القاسم بن عبد الله بن عمر عن عبد الله بن","vol":"13","page":449},{"text":"عبد الرحمن بن أبي طوالة عن أبيه عن أبي سعيد الخدري مرفوعًا ... به.\nأورده ابن عدي في ترجمة القاسم هذا وهو: العدوي العمري، وساق له\nأحاديث منكرة، وقال في آخر الترجمة:\n\"وله غير ما ذكرت، وعامة رواياته مما لا يتابع عليه \". وقال البيهقي عقبه:\n\"تفرد به القاسم العمري، وهو ضعيف \".\nكذا قال، وهو تساهل منه؛ فإن الرجل متفق على تركه؛ بل قال الإمام أحمد:\n\"كذاب؛ كان يضع الحديث، ترك الناس حديثه \".\nوكذلك تساهل الحافظ حين قال في \"الفتح\" (١٣/١٢٧):\n\" أخرجه البيهقي بسند ضعيف \"!\nوكيف لا؟! وهو قال فيه في \"التقريب \":\n\"متروك، رماه أحمد بالكذب \".\nولذلك قال شيخه الهيثمي في \"المجمع \" (٤/١٩٥):\n\" رواه الطبراني في \"الأوسط\"، وفيه القاسم بن عبد الله بن عمر، وهو متروك\nكذاب \".\n<span data-type=\"title\" id=toc-6233>٦٢١٠ </span>- (اخْتِنوا أولادكم يومَ السابعَ؛ فإنه أطهَرُ، وأسرَعُ نباتًا\nللحم، وأَرْوَحُ للقلبِ) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس \" (١/٤٦) من طريق عبد الله\nابن أحمد بن عامر: حدثنا أبي: حدثنا علي بن موسى الرضا عن أبيه عن أبيه","vol":"13","page":450},{"text":"عن أبيه عن أبيه عن أبيه عن أبيه عن علي ﵁ مرفوعًا.\nقلت: وهذا موضوع، آفته عبد الله بن أحمد هذا، قال الذهبي في \"الميزان \":\n\"روى عن آبائه نسخة موضوعة باطلة، ما تنفك عن وضعه أو وضع أبيه \".\nوأقره الحافظ في \"اللسان \"، وقال عقب الحديث في \"الغرائب الملتقطة \":\n\"ابن عامر متروك \".\nقلت: وقد تابعه داود بن سليمان الجرجاني؛ سمعت علي بن موسى الرضا ...\nبه. وزاد الحديث الآتي بعده.\nأخرجه أبو عثمان البحيري في \"الفوائد\" (ق ٣٢/٢) .\nقلت: وداود هذا حاله كحال ابن عامر هذا أو أسوأ، قال الذهبي:\n\"كذبه يحيى بن معين، ولم يعرفه أبو حاتم، وبكل حال فهو شيخ كذاب، له\nنسخة موضوعة عن علي بن موسى الرضا\".\nثم ساق له أحاديث لوائح الوضع عليها ظاهرة.\nوالحديث عزاه السيوطي في \"الجامع الكبير، لأبي حفص عمر بن عبد الله بن\nزاذان في \"فوائده \" والديلمي فقط، وسكت عنه كغالب عادته!\n<span data-type=\"title\" id=toc-6234>٦٢١١ </span>- (إنَّ الأرضَ لتَنْجُسُ من بوِل الأَقْلَفِ أربعينَ يومًا) .\nموضوع.\nأخرجه الديلمي (١/٢٦٨) وأبو عثمان البحيري من طريق داود بن\nسليمان الغازي بإسناده المتقدم عن أهل البيت.\nوعرفت أن داود هذا كذاب؛ ولذلك أورده السيوطي في \"ذيل الأحاديث","vol":"13","page":451},{"text":"الموضوعة \" (ص ٩٧ - ٩٨) من رواية الديلمي، وأعله بقول الذهبي المتقدم:\n\"له أحاديث موضوعة ... \" ولم يعزه إليه.\n<span data-type=\"title\" id=toc-6235>٦٢١٢ </span>- (إِنَّ مِنْ سَعَادَةِ الْمَرْءِ اسْتِخَارَتُهُ لِرَبِّهِ، وَرِضَاهُ بِمَا قَضَى، وَإِنَّ\nمن شَقَاوَةِ الْعَبْدِ تَرَكُهُ الاسْتِخَارَةَ، وَسَخَطُهُ بِمَا قَضَى) .\nضعيف.\nأخرجه أبو يعلى في \"مسنده\" (٢/٦٠/٧٠١) - والسياق له -، والبزار\nأيضًا (١/٣٥٩/٧٥٠) من طريق عمر بن علي بن عطاء بن مقدَّم عن عبد الرحمن\nابن أبي بكر بن عبيد الله عن إسماعيل بن محمد عن أبيه عن جده: أن رسول\nاللَّهِ ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين؛ غير عبد الرحمن\nابن أبي بكر، وهو: المليكي، وهو ممن اتفقوا على تضعيفه، بل ضعفه جدًا جمع\nمن الأئمة، منهم البخاري، فقال في \"التاريخ \" (٣/١/٢٦٠):\n\"منكر الحديث \". وكذا قال النسائي. وفي رواية عنه:\n\"ليس بثقة\". وقال ابن حبان في \"الضعفاء\" (٢/٥٢):\n\"منكر الحديث جدًا؛ ينفرد عن الثقات بما لا يشبه حديث الأثبات، فلا\nأدري كثرة الوهم في أخباره منه أو من ابنه؟ على أن أكثر روايته ومدار حديثه يدور\nعلى ابنه، وابنه فاحش الخطأ، فمن هنا اشتبه أمره، ووجب تركه \".\nقلت: وثمة علة خفية، وهي تدليس عمر المقدمي هذا، فإنه مع ثقته واحتجاج\nالشيخين بحديثه، فمن الصعب جدًا الاحتجاج بحديث له خارج \"الصحيحين \"،\nولو صرَّح بالتحديث؛ لأنه كان مدلسًا كما نص عليه جمع من الأئمة، وكان","vol":"13","page":452},{"text":"تدليسه خبيثًا غريبًا من نوعه، سماه بعضهم: تدليس السكوت! وقد بينه ابن\nسعد فقال في \"الطبقات \" (٧/٢٩١):\n\"وكان ثقة، وكان يدلس تدليسًا شديدًا: يقول: \"سمعت \" و\"حدثنا\"، ثم\nيسكت، ثم يقول: \"هشام بن عروة\"، \"الأعمش\"! يوهم أنه سمع منهما، وليس\nكذلك \". انظر \"الباعث الحثيث \".\nولذلك قال ابن أبي حاتم (٣/١/ ١٢٥) عن أبيه:\n\"محله الصدق، ولولا تدليسه؛ لحكمنا له - إذا جاء بزيادة - غير أنا نخاف\nبأن يكون أخذه عن غير ثقة\".\nقلت: وهذا هو الذي أخشاه: أن يكون تلقاه عن راوٍ ضعيف ثم أسقطه، فقد\nتقدم في جرح ابن حبان لعبد الرحمن بن أبي بكر شيخ عمر بن علي المقدمي\nهذا: أن مدار حديثه على ابنه ... .\nواسم الابن هذا. محمد بن عبد الرحمن الجدعاني، وهو متروك كما قال\nالحافظ في \"التقريب \"، فلربما كان هذا هو الواسطة بين أبيه وبين المقدمي فدلسه.\nوالله أعلم.\nوبالجملة: فهذه علة ثانية لهذا السند خفيت على بعض إخواننا الناشئين في\nهذا العلم، وكان هذا من دواعي تخريج هذا الحديث من هذه الطريق، فقد كنت\nخرجته من طريق أخرى ضعيفة أيضًا فيما سبق (٤/٣٧٧/١٩٠٦) .\nذلك أنني وقفت على بحث للأخ عدنان عرعور بعنوان \"صلاة الاستخارة\"\nفي مجلة \"المجاهد\" (السنة الثالثة/ العدد ٢٧/ رجب سنة ١٤١١)، ذهب فيه إلى\nتحسين الحديث بمجموع الطريقين؛ محتجًا بأن عبد الرحمن بن أبي بكر المليكي هو","vol":"13","page":453},{"text":"في جملة من يكتب حديثه - كما قال ابن عدي - قال:\n\"فمثل هذا يصلح أن يكون متابعًا لمحمد بن أبي حميد؛ فيكون الحديث\nحسنًا. والله أعلم \".\nقلت: كان يمكن أن يكون الأمر كما قال: لو أن المليكي ليس فيه من الجرح إلا\nما ذكره عن ابن عدي، أما والأمر ليس كذلك؛ فالتحسين مردود بتجريح الإمام\nالبخاري، ومن ذكرنا معه للمليكي تجريحًا شديدًا كما تقدم، فهل يجوز إهدار أقوالهم\nوالاعتماد على قول ابن عدي فقط مع كونه متأخرًا عنهم علمًا وطبقة، مع استحضار\nأن من كان شديد الضعف لا يتقوى به؟! أم هي الحداثة في هذا العلم الشريف؟\nهذا أولًا.\nوثانيًا: لو سلمنا أن المليكي هذا يصلح للمتابعة، فهل غاب عن بال الأخ أن في\nالإسناد إليه علة أخرى، وهي تدليس ابن مقدم الراوي عن المليكي، وأن تدليسه\nكان أخبث تدليس عرف في مجال الحديث كما تقدم. فمن الظاهر أن الأخ لم يتنبه\nلهذه العلة؛ وإلا لكان كتمانه إياها تدليسًا حديثًا نكبره أن يقع فيه، وغالب الظن\nأنه غَرَّه في ذلك كونه من رجال \"الصحيحين \" كما تقدم، والاحتجاج بمثله ليس مسلمًا\nعلى الإطلاق كما هو معلوم من علم المصطلح، وظني أن هذا ليس مجهولًا عند الأخ\nالفاضل، وإنما هي الغفلة وعدم الاستحضار لأحوال الرجال ودقائق الأحوال.\nثم قال الأم:\n\"وفات شيخنا الألباني الطريق الآخر فضعَّف الحديث \"!\nفأقول: جزاك الله خيرًا على هذا التنبيه، ولكن أليس كان من الأولى أن\nتلتمس لشيخك - كما تقول - عذرًا، كما يقول الأدب السلفي المأثور: \"التمس","vol":"13","page":454},{"text":"لأخيك عذرًا \"؛ فإنك تعلم أن المجلد الذي خرجت الحديث فيه من الطريق الأولى\nألفته قبل طبعه وطبع المسندين اللذين فيهما الطريق الأخرى بسنين عديدة، وأنه\nلم يكن من الميسور يومئذٍ الرجوع إليهما دائمًا وهما لا يزالان في عالم الخطوطات.\nثم رأيت البزار رواه (٧٥١) من طريق آخر عن المليكي فقال: حدثنا محمد\nابن السكن: ثنا عمران بن أبان الواسطي عنه.\nوعمران هذا: ضعيف، ومحمد بن السكن: لم أعرفه، ويحتمل أن يكون:\n\"ابن سكين\" وهو: أبو جعفر الكوفي المؤذن، وَهُوَ مَجْهُولٌ كما في \"الجرح \" وغيره.\n<span data-type=\"title\" id=toc-6236>٦٢١٣ </span>- (أَدْرَكْتُ (الْقَوَاعِدَ) وَهُنَّ يُصَلِّيَنَ مَعَ رَسُولِ اللَّهِ ﷺ\nالفرائضَ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٥/١٣٠/٣١٥)، و\"الأوسط \"\n(٤/٢٠٤/٢/٨١٤٣) عن أبي شهاب عن ابن أبي ليلى عن عبد الكريم عن عبد الله\nابن فلان (وفي الأوسط: ابن الطيب) عن أم سلمة (وفي الكبير: أم سليم) بنت\nأبي حكيم قالت: ... فذكره. وقال:\n\"لا يُروى عن أم سلمة بنت [أبي] حكيم إلا بهذا الإسناد\".\nقلت: وهو ضعيف، مسلسل بالعلل:\nالأولى: أم سلمة هذه؛ فإني لم أعرفها إلا في هذا الحديث؛ والإسناد الواهي\nعنها، وإن مما يدلك على ذلك اضطراب رواته في ضبط كنيتها، فقيل: أم سلمة،\nوقيل: أم سليم؛ كما رأيت، وقيل: أم سليمان؛ كما يأتي. وذكرها ابن عبد البر\nفي \"الاستيعاب\" بهذه الكنى الثلاث ولم يزد! وكذلك الحافظ في \"الإصابة\"؛","vol":"13","page":455},{"text":"ولكنه ساق لها هذا الحديث فقط برواية الطبراني في \"الأوسط\" وابن منده بالإسناد\nالأول، وقال: \"أم سليمان بنت أبي حكيم\". وفي رواية له: وأم سليمان بن أبي\nحثمة\" من طريق أخرى كما يأتي، في \"الكبير\" كما في \"المجمع\" (٢/٣٤) فقال:\n\"وعن سليمان بن أبي حثمة عن أمه قالت:\nرأيت النساء القواعد يصلين مع رسول اللَّهِ ﷺ في المسجد\".\nوقال:\n\"رواه الطبراني في \"الكبير\" وفيه عبد الكريم بن أبي الخارق وهو ضعيف \".\nقلت: ولم أره في \"المعجم الكبير\" المطبوع مستعينًا عليه بالفهارس الموضوعة\nفي آخر كل مجلد من محققه، ثم في فهارسه التي وضعها أخيرًا الأخ عدنان\nعرعور - وأهدى إلي نسخة منها جزاه الله خيرًا - لا في \"فهرس الحديث \" ولا في\n\"فهرس مسانيد الرواة\"، فلعله فيما لم يطبع منه بعد. والله أعلم.\nهذا، وقد تبع ابن عبد البر ابن الأثير في \"أسد الغابة\" في إيراد هذه المختلف\nفي كنيتها بكناها الثلاثة، وزاد فقال:\n\"لا يوقف على اسمها\".\nفكأنه أشار إلى جهالتها وعدم ثبوت صحبتها. والله أعلم.\nهذه هي العلة الأولى.\nوالثانية: عبد الله ابن فلان أو ابن الطيب؛ مجهول لا يعرف في شيء من\nكتب الرجال التي عندي.\nوالثالثة والرابعة: ضعف ابن أبي ليلى وعبد الكريم، وبهما أعله الهيثمي\nمفرقًا، والحافظ، فقال في \"الإصابة \":","vol":"13","page":456},{"text":"\"والسند ضعيف من أجل ابن أبي ليلى؛ وهو: محمد، وشيخه عبد الكريم؛\nوهو: ابن أبي الخارق\".\nقلت: وأبو شهاب (ووقع في \"الإصابة\" ابن شهاب) . اسمه: عبدربه بن نافع،\nوهو من رجال البخاري، قال في \"التقريب\":\n\"صدوق يهم \".\nلكن تابعه أبو محصن حصين بن نمير عند ابن منده، وأبي نعيم كما ذكر في\n\"الإصابة\"، قال الحافظ:\n\"لا بأس به؛ روى له البخاري \".\nثم رأيته في \"المعجم الكبير\" (٢٤/٣١٧/٧٩٩ و٨٠٠) من طريق قيس بن\nالربيع وحصين بن نمير كلاهما عن ابن أبي ليلى بسنده المتقدم عن أم سليمان بن\nأبي خثمة قالت:\n\"رأينا النساء ... \".\nوله شاهد واهٍ بمرة، فقال البزار في \"مسنده \" (١/٢٢٢/٤٤٦): حدثنا خالد\nابن يوسف: ثنا أبي عن الأعمش عن أنس بن مالك:\nأنه سئل عن العجائز: أكن يشهدن مع رسول اللَّهِ ﷺ الصلاة؟ قال: نعم؛\nوالشواب.\nومن هذا الوجه أخرجه الطبراني في \"الأوسط \" (١/٣٦/٢ - مجمع البحرين)\nوقال:\n\"لم يروه عن الأعمش إلا يوسف \".","vol":"13","page":457},{"text":"قلت: وهو: ابن خالد السمتي البصري، متروك، قال ابن عدي (٧/١٦٢):\n\"قد أجمع على كذبه أهل بلده \". وقال ابن حبان في \"الضعفاء\" (٣/ ١٣١):\n\"كان يضع الحديث على الشيوخ، ويقرأ عليهم، ثم يرويها عنهم، لا تحل\nالرواية عنه، ولا الاحتجاج به بحال. قال ابن معين: كان يكذب \". وكذبه غيره\nأيضًا. وقال الحافظ في \"التقريب\":\n\"تركوه، وكذبه ابن معين، وكان من فقهاء الحنفية\".\nوألان القول فيه الهيثمي، فقال بعد أن عزاه للبزار والطبراني:\n\"وفيه يوسف بن خالد السمتي وهو ضعيف \"!\nوقلَّده الشيخ الأعظمي في تعليقه على \"البزار\"! كما هي عادته، ولعل من\nالعوامل على ذلك العصبية المذهبية، فإنه حنفي مر!\nواعلم أنه كان الباعث على تخريج هذا الحديث أمورًا:\nالأول: تحقيق القول في مرتبته، وبيان حال رجال إسناده، حسبما جرينا في\nتخاريجنا كلها في \"السلسلتين \".،\nالثاني: بيان حال أم سليم بنت أبي حكيم هذه، وأنها لا تثبت لها صحبة،\nرغم أنهم ذكروها في الصحابيات!\nالثالث: الرد على مؤلفة جاهلة أو كاذبة متعصبة على بنات جنسها، من نمط\nتلك الجامعية المسصاة بـ \"رغداء بكور الياقتي \" في كتيبها \"حجابك أختي المسلمة\"\nالتي ذكرت في مقدمته أن كشف الوجوه من النساء في الشوارع مثل مصافحة\nالرجال الأجانب، والاختلاط مع الغرباء!! ضاربة بذلك كل الأدلة الصحيحة من","vol":"13","page":458},{"text":"الكتاب والسنة وأقوال الصحابة والتابعين وأقوال الأئمة المجتهدين المذكورة في\nكتابي \"حجاب المرأة\" عرض الحائط.\nأقول: فهذه كتلك المؤلفة التي لم أقف على كتابها، يجمعهما الجهل\nبالشرع، والتعصب الأعمى، والهوى الأصم؛ فقد قالت - والعهدة على من أنقل\nعنه (١) -: قال:\n\"وقالت مؤلفة فاضلة (!):\nأورد الهيثمي في \"مجمع الزوائد\" عدة أحاديث كلها ضعاف، ولكن\nمجموعها يقويها، ويجعلها حسنة لغيرها تفيد أن القواعد من النساء فقط كن\nيصلين مع رسول الله ﷺ دون الشابات \".\nقلت: وهذا القول من هذه (الفاضلة!) فيه عدة أكاذيب وجهالات:\nالأولى: كذبها على الهيثمي؛ فإنه لم يذكر ما ادعته من الإفادة إلا حديثًا\nمرفوعًا واحدًا هو حديث الترجمة، ولكنها لجهلها توهمت أنه ثلاثة أحاديث؛ لأن\nالهيثمي أورده من حديث أم سلمة، وأم سليمان، وأم سُليم، وهي في الحقيقة\nحديث واحد اضطرب أحد رواته الضعفاء في إسناده كما تقدم بيانه.\nالثانية: قولها: \"ولكن مجموعها يقويها ... \" يشعر بأنها جاهلة بشرط التقوية،\nوهو أن لا يشتد الضعف في مفرداتها، فكيف وليس هنا إلا طريق واحدة وسند\nواحد؟!\nالثالثة: قولها: \"فقط \"؛ فهو كذب محض، وجهل مطبق بالأحاديث الأخرى\n_________\n(١) ذكر الشيخ ﵀ رقمًا لحاشية في الأسفل، ولكنه لم يذكر مصدره. ولعله\nيقصد مؤلف كتاب \"تحرير المرأة\". (الناشر) .","vol":"13","page":459},{"text":"التي يأتي الإشارة إليها، أما الكذب، فيبينه أن الهيثمي أورد أيضًا حديث أنس\nالمتقدم وفيه \"والشواب \"، وإن كنا بينا وهاءه، ولكن المقصود أن ذلك يبطل قولها:\n\"فقط \".\nومن الغريب حقًا أن حضرة الناقل لهذه الجهالات عنها وصفها بقوله: \"مؤلفة\nفاضلة\"! فمن أين جاء الفضل وهي بهذه المثابة من الجرأة اللا أدبية التي لا تليق\nبالرجال الأقوياء، فضلًا عن النساء القوارير! أقول هذا، وإن كان الفاضل المشار\nإليه قد رد عليها تقويتها للحديث، ولكن على طريقة الفقهاء المتأخرين فقال:\n\"الأحاديث الصحيحة في البخاري ومسلم تؤكد حضور الشواب للمسجد. ومن\nأولئك: أسماء بنت أبي بكر، وعاتكة بنت زيد (زوج عمر بن الخطاب) وفاطمة بنت\nتيس، وأم الفضل، وزبنب امرأة مسعود، والرُّبَيِّع بنت معوِّذ، وغيرهن كثير\".\nقلت: وهذا مسلم لا غبار عليه، ولكن كان الأولى به أن يبين ضعف\nحديثها على طريقة المحدثين أولًا، على نحو ما فعلنا، ثم أن يصفها بما فيها من\nالجهل الذي ينافي الفضل؛ لأن ذلك من علم الجرح والتعديل كما هو معروف\nعند العلماء، ولكن يبدو أن الرجل مع فضله وغلبة الصواب على \"تحريره \" لا\nمعرفة له بهذا العلم تصحيحًا وتضعيفًا، وتوثيقًا وتجريحًا، كما بدا لي ذلك من\nعدة مواطن من كتابه، كما يدل على ذلك الحديث الآتي بعد حديث، وإن كان\nأثنى علي خيرًا، وذكر أنه تتلمذ علي زمنًا مباركًا في مقدمة كتابه (ص ٢٨)،\nولكن سرعان ما تغلب عليه غلوه في \"تحرير المرأة\"؛ فانتقدني (ص ٣٥) تلميحًا لا\nتصريحًا؛ لأنني بعد أن أثبت أن وجه المرأة ليس بعورة، قيدت ذلك بأن لا يكون\nعليه من الزينة المعروفة اليوم بـ \"الميكياج \" من الحمرة والبودرة وغيرها، ونقل\nكلامي مبتورًا، سامحه الله.","vol":"13","page":460},{"text":"هذا. ثم ألقي في البال - إنصافًا لتلك المؤلفة الفاضلة (!) - أنها لعلها عنت\nبقولها المتقدم: \"عدة أحاديث \" حديثًا لابن مسعود أورده الهيثمي أيضًا؛ لأن فيه\nلفظ \"العجاثز\"، فإن كانت عنته؛ فحينئذٍ يكون قولها المذكور سالمًا من النقد على\nاعتبار أن أقل الجمع اثنان، ولكن يرد عليها أمران آخران:\nالأول: أنه لا يفيد ما ادعته من إفادة أن القواعد فقط هن اللاتي كن يصلين\nمعه ﷺ، وسترى لفظه تحت الحديث التالي، وهو شاهد ظاهر لما تريد، ولكن لم\nيورده الهيثمي؛ لأنه لا أصل له في شيء من كتب السنة مرفوعًا.\nوالآخر: أنه موقوف ليس له علاقة بـ (العجائز) أو (القواعد) في عهد النبي\nﷺ، فإذا كان كذلك؛ فهل يجوز إيهام القراء أنه حديث مرفوع إلى النبي ﷺ؟!\nذلك ما لا أرجو أن يكون مقصودًا من تلك المؤلفة، وإن كان غير مستبعد عن\nعلمها بهذا الفن؛ فقد وقع في مثله الناقد لها في \"تحريره \" إياها! فانظر الحديث\n(٦٢١٥١) .\n<span data-type=\"title\" id=toc-6237>٦٢١٤ </span>- (نهى النساءَ عن الخروح إلى المساجد في جماعة\nالرجالِ؛ إلا عجوزًا في مَنْقَلِها. والمنقل: الخُفُّ) .\nلا أصل له مرفوعًا. أورده الرافعي في \"شرح الوجيز\" فقال:\n\"روي أنه ﷺ نهى ... \" إلخ. فقال الحافظ في \"التلخيص \" (٢/٢٧):\n\"لا أصل له، وبيَّض له المنذري والنووي في الكلام على \"المهذب \"؛ لكن\nأخرج البيهقي بسندٍ فيه المسعودي عن ابن مسعود قال:\n\"والله الذي لا إله إلا هو، ما صلت امرأة صلاة خيرًا لها من صلاة تصليها في\nبيتها إلا المسجدين إلا عجوزًا في منقلها\".","vol":"13","page":461},{"text":"وكذا ذكره أبو عبيد في \"غريبه \" والجوهري في \"الصحاح\" عن ابن مسعود.\nقلت: قوله: \"فيه المسعودي\" هذا الإطلاق يوهم خلاف الواقع، ذلك لأن\nالبيهقي أخرجه (٣/ ١٣١) من طريق أبي المنذر إسماعيل بن عمر المسعودي عن\nسلمة بن كهيل عن أبي عمرو الشيباني عن عبد الله بن مسعود قال ...\nفإسماعيل بن عمر المسعودي هذا صدوق كما في \"التقريب \"؛ فالسند حسن،\nوهو غير (المسعودي) عند الإطلاق لأنه عبد الرحمن بن عبد الله بن عتبة بن\nعبد الله بن مسعود، وهو صدوق أيضًا؛ ولكنه كان اختلط قبل موته، قال الحافظ:\n\"وضابطه: أن من سمع منه ببغداد فبعد الاختلاط \".\nثم تنبهت - بفضل الله - لأمر هام، وهو أن في إسناد البيهقي سقطًا بين\nإسماعيل بن عمر، والمسعودي، والصواب: \"عن المسعودي \" أو نحوه، فإن\nإسماعيل بن عمر واسطي ليس مسعوديًا، وإنما روى عنه كما في \"التهذيب \"،\nفصح إعلال الحافظ إياه بالمسعودي، وذلك لاختلاطه كما تقدم. ومن طريقه\nأخرجه الطبراني أيضًا في \"المعجم الكبير\" (٩/٣٣٩/٦٤٧١) .\nلكن تابعه حماد عن سلمة بن كهيل ... به نحوه؛ إلا أنه قال: \"امرأة\" مكان\n\"عجوز\".\nأخرجه الطبراني أيضًا (٩٤٧٢) .\nوهذا إسناد صحيح على شرط مسلم، وحماد هو: ابن سلمة.\nوتابعه مسعر عن سلمة بن كهيل ... به باللفظ الأول: \"عجوز\". رواه ابن\nأبي شيبة في \"المصنف \" (٢/٣٨٣ - ٣٨٤) وسنده صحيح على شرط الشيخين.","vol":"13","page":462},{"text":"وقد توبع سلمة بن كهيل: فقال ابن أبي شيبة في \"مصنفه \" أيضًا (٢/٣٨٤):\nحدثنا أبو الأحوص عن سعيد بن مسروق عن أبي عمرو إلشيباني ... به بلفظ:\n\" ... إلا امرأة قد أَيِسَت من البعولة\".\nوسعيد هذا هو: الثوري والد سفيان، وقد أخرجه عنه عبد الرزاق في \"المصنف \"\n(٣/١٥٠/٥١١٧)، وعنه الطبراني (٩٤٧٣)، قال عبد الرزاق: عن الثوري عن\nأبيه ... به.\nواسناده صحيح أيضًا على شرطهما.\nثم أخرجه الطبراني (٩٤٧٤) من طريق زائدة: ثنا سعيد بن منصور ... به.\n<span data-type=\"title\" id=toc-6238>٦٢١٥ </span>- (إنَّ مُحَرِّمَ الحلالِ كمحَلِّلِ الحرام) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط \" (٢/٢٠٤/٢/٨١٢٨)، والقضاعي\nفي \"مسند الشهاب \" (٢/١٠٦/٩٨١)، وابن أبي حاتم في \"العلل \" (٢/٣٠٨/٢٤٣٩)\nمعلقًا من طريق عاصم بن عبد العزيز الأشجعي عن الحارث بن عبد الرحمن بن\nأبي ذباب عن عبيد الله بن عبد الله بن عمر عن أبيه: أنه سمع رسول اللَّهِ ﷺ\nيقول: ... فذكره. وقال ابن أبي حاتم:\n\"سألت أبي عن هذا الحديث؛ فقال: حديث منكر\".\nقلت: وعلته عاصم هذا؛ فقد ضعفوه، ولم يوثقه أحد من أئمة الجرح\nوالتعديل المعروفين، وإنما وثقه معن بن عيسى، وأما البخاري فضعفه جدًا بقوله\nفي \" التاريخ \" (٣/٢/ ٤٩٣):\n\"فيه نظر\". وأقره العقيلي في \"الضعفاء\" (٣/٣٣٨) .","vol":"13","page":463},{"text":"وأما الحافظ ألذهبي فاعتمد في \"الكاشف، قول النسائي:\n\"ليس بالقوي \". وقال الحافظ في \"التقريب \":\n\"صدوق يهم \".\nوأما الهيثمي فقد وهم في قوله في \"المجمع \" (١/١٧٦):\n\"رواه الطبراني في \"الأوسط \"، ورجاله رجال (الصحيح) \".\nفإن عاصمًا هذا - مع ضعفه - لم يذكر أحد من مترجميه أنه من رجال\n\"الصحيح\".\nوقلده في ذلك مؤلف \"تحرير المرأة\" (١/ ٥٠ و٦٤)؛ فأخطأ مرتين:\nالأولى: هذا الذي ذكرته من ضعف هذا الراوي، وأنه ليس من رجال \"الصحيح \".\nوالأخرى: ظنه أن عبارة الهيثمي هذه - ولو تعّرَّت عن الخطأ - تعني: أن الحديث\nصحيح! ولذلك جزم المومى إليه بنسبة الحديث إليه ﷺ بقوله في الموضع الأول،\nوهو ينصح - بحق - الذين يحرمون سفور الوجه ...:\n\"أدْعوهم إلى تبين أحكام الشرع، والحذر مما حذر منه الحديث الشريف: \"إن\nمحرم ... \"؛ أي: كلاهما معتدٍ على شرع الله \".\nقلت: وهو كما قال - جزاه الله خيرًا -، ولكن هل استجاب هو لدعوته ولم\nيقع فيما حذر منه غيره؟ والجواب ما تقدم أولًا، ثم في ظنه المذكور ثانيًا؛ فإن ذلك\nلا يعني التصحيح - كما نبهت عليه مرارًا في بعض كتبي -. ولذلك فإني أنصحه\nأن لا يعود إلى ما كان عزم عليه من تحقيق أسانيد السيرة النبوية وتمييز الصحيح\nفيها من الضعيف - كما ذكر (١/٢٨) -؛ فإن لهذا العلم رجالًا صاروا كما قيل:","vol":"13","page":464},{"text":"لقد كانوا إذا عُدُّوا قليلًا *** وقد صاروا أقلَّ من القليلِ\nولذلك فإنك في الوقت الذي تجد في كل علم العشرات بل المئات من\nالمؤلفين، لا تجد من المؤلفين في تخريج الأحاديث وتمييز صحيحها من ضعيفها إلا\nأقل من القليل، وأما في السيرة فهو مما لم يطرق بابه أحد فيما علمت. ولقد كان\nقدر لي أنني شرعت في هذا المشروع العظيم وأنا بعيد عن بلدي وكتبي ومَراجعي،\nوقطعت فيه شوطأ جيدًا؛ نحو الثلث (*)، ثم لما تيسر لي العودة إلى بلدي؛ صرفني\nعنه مشاريعي العلمية الأخرى، ولسان حالي يقول: ﴿وعسى أن تكرهوا شيئًا وهو\nخير لكم﴾ .\nثم إن للحديث طريقًا أخرى أوهى من الأولى: يرويه إبراهيم بن إسماعيل\nابن مجمع عن يحيى بن عباد بن جارية الليثي: أن أباه أخبره، قال: قال لي ابن\nعمر ﵄: سمعت رسول اللَّهِ ﷺ يقول:\n\"محرم الحلال كمستحل الحرام \".\nأخرجه البخاري في \"التاريخ \" (٣/٢/ ١٥٩٩)، وابن حبان في \"الضعفاء\"\n(١/١٠٣)، والقضاعي أيضًا (٩٨٠) .\nقلت: وهذا إسناد مظلم، أورده البخاري في ترجمة عباد هذا، ولم يذكر فيه\nجرحًا ولا تعديلًا، وكذلك فعل ابن أبي حاتم، وكذلك فعلا بابنه يحيى؛ فهما\nفي عداد المجهولين، وإن أورد ابن حبان أباه عبادًا في \"ثقاته \" (٥/١٤٢) \" فذلك\nمن تساهله المعروف!\nوإبراهيم بن إسماعيل بن مُجَمِّع - وهو: الأنصاري -: مُجْمَع على ضعفه،\n_________\n(*) وقد يسر الله لنا طبع الجزء الذي أنجزه المؤلف؛ ولكن بعد وفاته - ﵀ -. (الناشر) .","vol":"13","page":465},{"text":"بل ضعفه بعضهم جدًا؛ فقال أبو داود:\n\"ضعيف متروك الحديث، سمعت يحيى يقوله \". وقال أبو زرعة:\n\"سمعت أبا نعيم يقول: لا يسوى حديثه فلسين\". وقال ابن حبان عقب\nالحديث:\n\"وهذا من قول ابن عمر محفوظ، فأما من حديث رسول الله ﷺ فلا \".\nوالحديث أورده ابن طاهر المقدسي في \"تذكرة الموضوعات\" (ص ٧٧)، وأعله\nبإبراهيم بن إسماعيل، وقال:\n\"قال يحيى: ليس بشيء، وقد صح من قول ابن مسعود\".\nقلت: أخرجه عبد الرزاق في \"المصنف \" (١١/٢٩٢/٢٠٥٧٣)، ومن طريقه\nالطبراني في \"الكبير\" (٩/١٩١/٨٨٥٢) عن معمر عن أبي إسحاق عن عبد الرحمن\nابن يزيد عن ابن مسعود قال: ... فذكره موقوفًا.\nثم أخرجه الطبراني (٨٨٥٣) من طريق إسرائيل عن (أبي إسحاق) قال:\nكنت جالسًا عند عبد الرحمن بن عبد الله، فأتاه رجل يسأله عن ابنه القاسم؟\nفقال: غدا إلى الكناسة يطلب الضباب. فقال: أتأكله؟! فقال عبد الرحمن: ومن\nحرمه؟! سمعت عبد الله بن مسعود يقول: ... فذكره موقوفًا أيضًا.\nقلت: ورجال الإسنادين ثقات، وعبد الرحمن بن يزيد - في الإسناد الأول -\nهو: النخعي الكوفي.\nوعبد الرحمن بن عبد الله - فيئ الإسناد الآخر - هو: ابن مسعود، قال الحافظ:\n\"وقد سمع من أبيه؛ لكن شيئًا يسيرًا \".","vol":"13","page":466},{"text":"قلت: وأبو إسحاق - هو: عمرو بن عبد الله السبيعي، وقد - سمع من العبدين\nالمذكوربن؛ فلا أدري أهذا من حفظه أم من اختلاطه؟ فإن كلًا من إسرائيل - وهو:\nابن يونس بن أبي إسحاق السبيعي - ومعمر قد سمعا منه بعد الاختلاط. ثم هو\nإلى اختلاطه كان يدلس، ولم يصرح بالتحديث في أي من الإسنادين، فالجزم\nبصحته عن ابن مسعود - كما تقدم عن ابن طاهر - فيه وقفة عندي.\nومثله جزم ابن حبان بأنه محفوظ من قول ابن عمر - كما سبق - فيه نظر\nأيضًا؛ فإني لم أره عنه إلا مرفوعًا من الطريقين المتقدمين.\nوأعجب من ذلك كله جزم ابن عبد البر في \"جامع بيان العلم \" (٢/٦٦)\nبنسبته إلى النبي ﷺ بقوله:\n\"وقال ﷺ: محرم الحلال كمستحل الحرام \".\nفلا أدري إذا كان وهمًا منه، أو أنه وقف على طريق أخرى له صحيحة ...\nوهذا ما أستبعده. والله أعلم.\n(تنبيه): لقد أورد الحديث الهيثمي (١/١٧٧) من رواية الطبراني عن ابن\nمسعود موقوفًا وقال:\n\"ورجاله رجال الصحيح، وله طريق يأتي في (كتاب الصيد) \".\nوهناك (٤/٣٨ - ٣٩) أورده من طريق أبي إسحاق قال: كنت جالسًا ... \".\nوقال:\n\"رواه الطبراني في \"الكبير\"، ورجاله رجال الصحيح \".\nومن تخريجي المتقدم يتبين لك أن قوله: \"وله طريق يأتي ... \" ... إنما يعني:","vol":"13","page":467},{"text":"طريقًا أخرى عن أبي إسحاق، والمتبادر: عن ابن مسعود. وهذا غير مراد؛ فاقتضى\nالتنبيه!\n<span data-type=\"title\" id=toc-6239>٦٢١٦ </span>- (مَا مِنِ امْرَأَةٍ تَنْزِعُ خِمارَها فِي غَيْرِ بَيْتِ زوجِها إِلا كَشفت\nالسِتْرَ فيمَا بَيْنَهَا وَبَيْنَ ربِّها) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط \" (١/١٨٧/٣٤٢٩): حدثنا\nبكر بن سهل قال: نا عبد الله بن يوسف قال: نا ابن لهيعة عن أبي الأسود عن\nعروة عن عائشة:\nأنها سألت رسول الله ﷺ عن الحمام؛ فقال:\n\" إنه سيكون بعدي حمَّامات، ولا خير في الحمامات للنساء\".\nفقالت: يا رسول الله! فإنها تدخله بإزار؟ فقال:\n\"لا؛ وإن دخلته بإزار ودرع وخمار، وما من امرأة ... \" الحديث. وقال:\n\"لم يروه عن عروة إلا أبو الأسود، تفرد به ابن لهيعة\".\nقلت: وهو ضعيف؛ كما قال الهيثمي (١/٢٧٨) . وبه أعله المنذري في\n\"الترغيب\" (١/٩٠) .\nوبكر بن سهل: ضعفه النسائي.\nوقد خولف في إسناده عن ابن لهيعة: فقال ابن وهب: أخبرني ابن لهيعة\nعن عبيد الله بن أبي جعفر: أن عمر بن الخطاب قال:\nلا يحل للمؤمن أن يدخل الحمام إلا بمنديل، ولا مؤمنة إلا من سقم؛ فإني\nسمعت عائشة تقول: إن رسول الله ﷺ كان يقول:","vol":"13","page":468},{"text":"\" أيما امرأة وضعت خمارها ... \" الحديث نحوه.\nأخرجه البيهقي في \"شعب الإيمان \" (٦/١٥٩/٧٧٧٦)، وقال:\n\"منقطع \".\nقلت: يعني: بين عمر وعبيد الله بن أبي جعفر؛ فإن هذا ولد بعد وفاة عمر\nبسنين - مات عمر سنة (٢٣)، ومات عبيد الله سنة (١٣٢) وقيل بعد ذلك -.\nوروي موصولًا من طريق مُطَّرِح بن يزيد عن عبيد الله بن زحر عن علي بن\nيزيد عن القاسم عن أبي أمامة قال: قال عمر بن الخطاب ﵀:\nلا يحل لامرأة أن تدخل الحمام إلا من سقم؛ فإن عائشة أم المؤمنين حدثتني\nقالت: حدثني خليلي ﵇ على مفرشي هذا قال:\n\" إذا وضعت المرأة خمارها ... \" الحديث.\nأخرجه ابن عدي في ترجمة مطرح هذا من \"الكامل \" (٦/٤٤٩) وقال:\n\"عامة رواياته عن عبيد الله بن زحر، والضعف على حديثه بيِّن \". وقال\nالذهبي في \"الميزان \":\n\"مجمع على ضعفه \".\nواللذان فوقه مشهوران بالضعف.\nوالحديث علقه ابن الجوزي في \"العلل \" (١/٣٤٤/٥٦٥) على مطرح هذا،\nوقال عقبه:\n\"لا يصح، مطرح وعلي والقاسم ليس بشيء\".","vol":"13","page":469},{"text":"كذا قال، والقاسم - وهو: أبو عبد الرحمن صاحب أبي أمامة، والمتقرر فيه أنه -\nوسط حسن الحديث، فلو أنه ذكر مكانه عبيد الله بن زحر؛ لأصاب.\nوقد صح الحديث من طريق أبي المليح عن عائشة ﵂ مرفوعًا نحوه\nبلفظ:\n\" ثيابها \" ... مكان: \" خمارها \".\nوله شاهد من حديث أم الدرداء مرفوعًا ... به.\nوإسناد كل منهما صحيح، وهما مخرجان في كتابي \"آداب الزفاف \"\n(ص ١٤٠ - ١٤١ - الطبعة الجديدة) .\nوروي بإسناد آخر عن أم سلمة، وهو مخرج في \"غاية المرام \" (ص ١٣٦/١٩٥)،\nوبسندٍ حسن عن أم الدرداء ﵂؛ فراجعه هناك إن شئت.\nوبالجملة؛ فالحديث محفوظ بلفظ: \"ثيابها\"، منكر بلفظ: \"خمارها\".\nولذلك خرجته؛ فقد بلغني أن بعض المتنطعات من النساء يمتنعن من وضع الخمار\nأمام المسلمات في غير بيتها، فكنت أنكر ذلك؛ لخالفته رخصه الله لهن في مثل\nقوله تعالى: ﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آَبَائِهِنَّ ...﴾ الآية، إلى أن قال:\n﴿أَوْ نِسَائِهِنَّ﴾، فكنت أتساءل عن سبب ذاك التشدد؟! حتى وجدت هذا الحديث\nالمنكر، ورأيته في رسالة \"حجابك أختي المسلمة\" ... تأليف: (رغداء بكور الياقتي)،\nويبدو لي من رسالتها أنها متحمسة ومتشددة في موضوع وجه المرأة، وأنها لا علم\nعندها بالسنة وفقهها، وأنها تركض وراء الشيخ التويجري وغيره من المتشددين\nالقائلين بتحريم كشف المرأة لوجهها، ورأيتها قد نقلت (ص ٢٨ - ٢٩) حديث\nالترجمة من كتاب \"الترغيب\" للمنذري؛ دون أن تذكر إعلاله إياه بابن لهيعة!","vol":"13","page":470},{"text":"فهل هذا الفعل يشهد لقولها في مقدمة كُتَيْبها:\n\"ولقد عنيت فيه أقصى جهدي لأقدم ما هو الصحيح الثابت؛ مستدلة على\nذلك بالآيات الكريمة، والأ حاديث النبوية الصحيحة \"؟!\nأم هي كغيرها من المؤلفين والمؤلفات ما تعرف الحديث الصحيح إلا بما وافق\nالهوى؟! والله المستعان.\nواعلم أن المقصود من ترهيب المرأة أن تضع ثيابها في غير بيتها إنما هو التعري\nمن ثيابها كلها أو بعضها؛ مما لا يجوزلها نزعه أمام النساء المسلمات فضلًا عن\nغيرهن، وهو كناية عن نهيهن من دخول حمامات السوق؛ كما يدل على ذلك\nالمناسبة التي ذكرت عائشة فيها الحديث، فقال أبو المليح:\nدخل نسوة من أهل الشام على عائشة ﵂ فقالت: ممن أنتن؟\nقلن: من أهل الشام. قالت: لعلكن من الكورة التي تدخل نساؤها الحمام؟ قلن:\nنعم. قالت: أما إني سمعت رسول الله ﷺ يقول:\n\"ما من امرأة تخلع ثيابها في غير بيتها؛ إلا هتكت [ستر] ما بينها وبين الله تعالى\".\n(تنبيه): أورد الرافعي الحديث في \"شرح الوجيز\" (كتاب الجزية) بلفظ:\n\"فهي ملعونة\". فقال الحافظ في تخريجه في \"التلخيص \" (٤/١٢٦):\n\"الدارمي وأبو داود ... من حديث عائشة \".\nوهذا وهم عجيب من الحافظ الكبير؛ فإن اللفظ المذكور ليس له أصل عند\nالمذكورين ولا عند غيرهم من المحدثين ... لا من حديث عائشة، ولا من حديث","vol":"13","page":471},{"text":"غيرها - فيما علمت -. فاقتضى التنبيه!\n(تنبيه آخر): وقع في مخطوطة \"الأوسط\" مكان: (ربها) ... (زوجها) . وهذا\nخطأ فاحش، غفل عنه الدكتور الطحان في مطبوعة! الأوسط \" (٤/١٧٤/٣٣١٠)\nالتي زعم أنه قام على تحقيقها، وفيها أخطاء كثيرة وكبيرة منها سقوط أحاديث\nمنها، بل وصفحات، وقد نبهت على شيء من ذلك في غيرما موضع. والله\nالمستعان.\n<span data-type=\"title\" id=toc-6240>٦٢١٧ </span>- (مَنْ نام قبل العِشاءِ؛ فلا أنامَ اللهُ عينَه) .\nضعيف.\nأخرجه البزار (١/١٩٢/٣٧٨ - الكشف): حدثنا أحمد بن الوليد\nالبزار: ثنا عبد العزيز بن عبد الله المدني؛ ثنا محمد بن عبد الله بن عبيد بن عمير\nعن ابن أبي مليكة عن عروة عن عائشة قالت: قال رسول الله ﷺ: ... فذكره،\nقالت عائشة:\nما رأيت رسول الله ﷺ نام قبلها، ولا تحدث بعدها. وقال:\n\"لا نعلم روى ابن أبي مليكة عن عروة عن عائشة إلا هذا\".\nقلت: لكن السند إليه لا يصح؛ محمد بن عبد الله بن عبيد بن عمير: متفق\nعلى تضعيفه، بل وهاه بعضهم؛ فقال البخاري:\n\" منكر الحديث \". وقال النسائي والدارقطني:\n\" متروك\". وقال النسائي مرة:\n\"ليس بثقة، ولا يكتب حديثه \".\nوالحديث أورده الهيثمي (١/ ٣١٤) بلفظ:","vol":"13","page":472},{"text":"\" ... فلا نامت عينه\". وقال:\n\"رواه البزار، وفيه محمد بن عبد الله بن عبيد بن عمير، وهو ضعيف\"!\nوأحمد بن الوليد البزار: لم أعرفه، وفي \"تاريخ بغداد\" جَمْع بهذا الاسم\nوالأب؛ فراجع.\nقلت: ووجدت له طريقًا أخرى يرويه عبيد الله بن موسى قال: حدثنا عمر بن\nواصل أبو يزيد عن أبيه عن عائشة مرفوعًا مختصرًا بلفظ:\nأمن نام قبل العشاء، فلا نام \".\nأخرجه الدولابي في \"الكنى\" (٢/١٦٣) .\nوعمر بن واصل أبو يزيد - كذا وقع فيه، وفي \"الجرح والتعديل \" (٣/١/١٤٠):\n\"عمر بن واصل أبو واصل الجُبلاني: - روى عن أبي صادق، وروى عن أبيه\nعن عائشة. روى عنه مروان الفزاري ووكيع وعبيد الله بن موسى وأبو نعيم. سألت\nأبي عنه فقال: هو ضعيف الحديث\".\nفالظاهر أنه هذا.\nوأبوه واصل: لم أجد له ترجمة.\nثم رأيته في \"كامل ابن عدي، (٦/٣٤١) من طريق موسى بن عمير عن أبي\nالزناد عن الأعرج عن أبي هريرة مرفوعًا بلفظ:\n\"لا أنام الله عينًا نامت قبل أن تصلي العشاء الآخرة! .\nلكن موسى بن عمير وهو القرشي الأعمى: قال الحافظ في \"التقريب\":","vol":"13","page":473},{"text":"\"متروك، وقد كذبه أبو حاتم \".\nوأما قول عائشة الموقوف عليها فقد ثبت من طريق أخرى عنها عند ابن ماجه\nوغيره.\n<span data-type=\"title\" id=toc-6241>٦٢١٨ </span>- (يا نور السموات والارض! يا زَيْنَ السموات والارض!\nيا جمالَ السموات والارض! يا عماد السموات والارض! يا بديع\nالسموات والارض! ...) . إلخ الد عاء.\nمنكر.\nأخرجه الدولابي في \"الكنى\" (٢/١٧): حدثنا ابن أبي مريم قال:\nحدثنا السري بن يحيى قال: حدثني أبو شجاع عن أبي طيبة الجرجاني عن\nعبد الله بن عمر:\nأن جبرئيل أتى النبي ﷺ فعلمه هذا الدعاء ... فذكره.\nوأخرجه الطبراني في \"الدعاء\" (٣/١٤٨٠/١٤٥٩): حدثنا يحيى بن عثمان\nابن صالح: ثنا سعيد بن أبي مريم ... به مختصرًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير أبي طيبة هذا - واسمه: عبد الله\nابن مسلم المروزي -: قال أبو حاتم:\n\"يكتب حديثه، ولا يحتج به \".\nولم يوثقه أحد غير ابن حبان، ومع ذلك فقد أشار إلى ضعف حفظه بقوله\n(٧/٤٩):\n\"يخطئ ويخالف \".","vol":"13","page":474},{"text":"ثم إنه لم يدرك ابن عمر؛ بينهما واسطتان أو أكثر، وقد أشار إلى ذلك الحافظ\nبقوله فيه في \"التقريب \":\n\"صدوق يهم، من الثامنة \".\n<span data-type=\"title\" id=toc-6242>٦٢١٩ </span>- (والذي تفسي بيده؟! لأَنْ يولدَ لي ولدٌ في الإسلام فأحتسبه\nأحبُّ إليَّ من الدنيا وما فيها) .\nموضوع.\nأخرجه ابن عساكر في \"التاريخ \" (١٩/٦٢٣) من طريق البغوي:\nحدثني محمد بن الهيثم القاضي: نا أبو توبة عن مسلمة بن علي الخشني عن\nيزيد بن أبي مريم الأنصاري عن أمه عن يحيى ابن الحنظلية - وكان ممن بايع رسول\nالله ﷺ تحت الشجرة - وكان عقيمًا لا يولد له؛ فقال: ... فذكره؛ موقوفًا عليه؛\nلم يرفعه.\nوهكذا أورده ابن الأثير في \"أسد الغابة\" في ترجمة يحيى هذا موقوفًا من\nطريق يزيد بن أبي مريم، إلا أنه وقع فيه: (عن أبيه) ... مكان: (عن أمه) . وقال:\n\"أخرجه ابن منده وأبو نعيم \".\nولذلك أورده الحافظ في \"الإصابة \" من رواية البغوي في \"الصحابة \"، ثم قال\nالحافظ:\n\"وسنده ضعيف \"!\nكذا قال! وفيه تسامح كبير في التعبير، فإن الخشني هذا حاله أسوأ مما يشعر\nتعبيره هذا؛ فقد قال الحافظ نفسه في ترجمته من \"التقريب \":\n\"متروك\". ونحوه قول الذهبي في \"الكاشف \" و\"المغني \":","vol":"13","page":475},{"text":"\"تركوه \".\nقلت: وقد تقدمت له أحاديث كثيرة موضوعة تدل على سوء حاله؛ فراجع\nفهارس المجلدات الأربعة المطبوعة حتى الآن (*) .\n<span data-type=\"title\" id=toc-6243>٦٢٢٠ </span>- (نهى عن أكلِ أُذُنَيِّ القلْبِ) .\nمنكر.\nأخرجه أبو داود في \"المراسيل \" (٣٢٦/٤٦٧) - عن مسدد -، وابن عدي\nفي \"الكامل \" (٤/٢١٥/) - عن إسحاق بن أبي إسرائيل - كلاهما عن عبد الله بن\nيحيى بن أبي كثير عن أبيه عن رجل من الأنصار: أن رسول الله ﷺ نهى ...\nالحديث.\nأورده ابن عدي في ترجمة عبد الله هذا مع أحاديث أخرى له، ثم قال:\n\"ولا أعرف في هذه الأحاديث ما أنكره إلا هذا، ولم أجد للمتقدمين فيه\nكلامًا، وقد أثنى عليه إسحاق بن أبي إسرائيل؛ فقال: كان من خيار الناس وأهل\nالورع والدين، ما رأيت باليمامة خيرًا منه. وأرجو أنه لا بأس به\".\nقلت: قال ابن أبي حاتم في ترجمته:\n\"قال أحمد: ثقة لا بأس به. وقال أبي: صدوق\".\nوذكره ابن حبان في \"الثقات \" (٨/٣٣٤) . وفي \"التهذيب\":\n\"قال البخاري: أثنى عليه مسدد؛ لقيه باليمامة\".\nقلت: فالرجل ثقة، وحسبه أن الشيخين احتجا به؛ فالنكارة ليست منه،\n_________\n(*) ثم طُبع المجلد الخامس، وتلته المجلدات (٦ - ١٣) بعد وفاة الشيخ ﵀، ويليها\nالمجلد الرابع عشر والأخير - وهو تحت الطبع -. يسّر الله إتمامه. (الناشر) .","vol":"13","page":476},{"text":"وإنما من الرجل الأنصاري؛ فإنه مجهول، فإنه ليس بصحابي - كما يأتي عن ابن\nالقطان -، لكن أسنده بعضهم فقال ابن عدي: ثنا محمد بن أحمد بن بخيت:\nثنا إبراهيم بن جابر: ثنا يحيى بن إسحاق البجلي: ثنا عبد الله بن يحيى بن أبي\nكثير عن أبيه عن أبي سلمة عن أبي هريرة ... به.\nقلت: فقد خالفهما يحيى بن إسحاق البجلي - وهو: السيلحيني - وهو ثقة من\nرجال مسلم، وكان من الممكن عندي إعلال روايته بالشذوذ؛ لخالفته لمسدد - وهو:\nابن مسرهد -، وهو ثقة حافظ من شيوخ البخاري. ولمتابعة إسحاق بن أبي إسرائيل:\nإبراهيم بن كامجرا المروزي، قال ابن القطان في \"الوهم والإيهام \" (١/٢٢/٢):\n\"وكان ثقة؛ وله شأن، وترك الناس حديثه لرأي وقع له، فأظهره في القرآن من\nالوقف؛ فترك وحيدًا وهجر، وقد كان الناس إليه عنقًا واحدة، ولم يكن متهمًا \".\nقلت: حسبه فيما نحن فيه ثقته - ولا سيما وقد تابعه مسدد -، وأما تركه\nمن أجل رأي أخطأ فيه، أو أجبر عليه؛ فأراه خلاف علم المصطلح، وما جرى عليه\nالعلماء والأئمة في كتب السنة من الاحتجاج بالثقات من الخوارج والمرجئة\nوالمعتزلة، ومن أولئك الأئمة الشيخان وغيرهما، ألا ترى أن عليًا بن المديني من\nشيوخ البخاري وكان قد استجاب للقول بخلق القرآن خوف القتل؟ ومع ذلك فهو\nلا يزال إمامًا في الجرح والتعديل ومعرفة العلل، متميزًا في \"ذلك على غيره - كما\nهو معروف عند العلماء -.\nولقد رأيت الحافظ الذهبي ﵀ قد أنصف إسحاق هذا في ترجمته إياه\nفي \"السير\" فقال في آخرها (١١ ٤٧٧ - ٤٧٨):\n\"قلت: أداه ورعه وجموده إلى الوقف، لا أنه كان يتجهم؛ كلا \". ثم روى\nعنه أنه قال:","vol":"13","page":477},{"text":"\"لم أقل على الشك، ولكني سكت؛ كما سكت القوم قبلي \".\nقلت: فهو على هذا سلفي المنهج؛ فهو مأجور إن شاء الله تعالى، وغاية ما\nيمكن أن يقال في مثله؛ أنه أخطأ في وقفه وجموده؛ لعدم انتباهه إلى أن الوقوف\nينفع فيما لو لم يجهر المبتدعة بالقول بخلق القرآن، ففي هذه الحالة لا بد من إنكار\nذلك؛ لأنه على الأقل مخالف لما كان عليه السلف. والله أعلم.\nثم قال الحافظ الذهبي:\n\"الإنصاف فيمن هذا حاله أن يكون باقيأ على عدالته \".\nفهذا هو الحق إن شاء الله تعالى.\nفأقول: إذا عرفت ما تقدم من اتفاق هذا الثقة مع الثقة الآخر - مسدد بن\nمسرهد - على رواية الحديث عن عبد الله بن أبي يحيى عن أبيه عن الأنصاري\nمرسلًا أو معضلًا، ومخالفة يحيى بن إسحاق البجلي إياهما في روايته الحديث\nعن عبد الله بن يحيى عن أبيه عن أبي سلمة عن أبي هريرة مرفوعًا.\nفأقول: كان من الممكن أن أعتبر هذه المخالفة شنذوذًا من البجلي هذا؛ لكن\nيمنعني من ذلك أن دونه اثنين من رجال الإسناد:\nالأول: إبراهيم بن جابر: ولم أجد له ترجمة إلا في \"الجرح والتعديل \" لابن\nأبي حاتم، ولم يذكر فيه توثيقًا، إلا أنه قال:\n\"روى عنه أبي وأبو زرعة ﵏ \".\nوالآخر: شيخ ابن عدي محمد بن أحمد بن بخيت: ولم أعرفه. فيمكن أن\nيكون المخالف هذا أو الذي قبله. والله أعلم.","vol":"13","page":478},{"text":"فهذا الإعلال أولى عندي من إعلال ابن القطان بإسحاق بن أبي إسرائيل\n- كما تقدم -، وضعف الحديث في المكان المشار إليه آنفًا بسببه؛ فقال هناك - بعد\nتجريحه بإسحاق لوقفه في القرآن -:\n\"وسأعود إلى ذكر هذا الحديث في باب الأحاديث التي أتبعَها كلامًا يقتضي\nصحتها، وليست بصحيحة إن شاء الله تعالى\".\nوفي الباب المشار إليه أفاد أن عبد الحق الإشبيلي ذكر الحديث من رواية ابن\nعدي من الطريقين المذكورتين: المرسلة والمسندة، وذكر كلام ابن عدي وأحمد\nوأبي حاتم في توثيق عبد الله بن يحيى، وقال ابن القطان عقبه (٢/٦٥/١ - ٢):\n\" ويظهر أن الحديث عنده لا عيب فيه، وذلك أنه اعتمد توثيق عبد الله بن\nيحيى، وأعرض عما سواه \".\nثم أخذ عليه خطأ وقع له في اسم أحد رواته. وبعد هذا بياض في النسخة\nالمصورة، ويظهر لي أنه ينتقد فيه سكوت عبد الحق عن الطريق المرسلة عن رجل\nمن الأنصار، لا يعرف أنه من أصحاب النبي ﷺ، وذلك لا يعرف إلا من قوله - ولم\nيقل ذلك -؛ فقال ما نصه (٦٥/٢):\n\"فإن هذا الأنصاري لم يقل أنه رأى النبي ﷺ، ولا أنه سمع منه، ولعله\nتابعي، وحاله مجهولة. وهذا هو الذي يغلب على الظن فيه؛ فإن يحيى بن أبي\nكثير لم يرو عن صاحب، إلا أنه رأى أنس بن مالك، ولم يسمع منه، وإنما يرسل\nعنه. وأبو داود ﵀ قد أورد هذا الحديث في \"المراسيل\" من أجل هذا الذي\nقلناه؛ فإن الإسناد الذي ساقه معضل إلى هذا الرجل (ثم ساق إسناده، ثم قال:)\nوأبو محمد لم يعرض للحديث من هذه الجهة، وإلى ذلك فإن إسحاق بن أبي","vol":"13","page":479},{"text":"إسرائيل - وإن كان من أهل الصدق، وممن كان الناس إليه عنقًا واحدة - ... \" إلى\nآخر كلامه المتقدم. وقد عرفت الجواب عنه.\nوخلاصة البحث في هذا الحديث: أن من وصله عن أبي هريرة فقد وهم،\nوأن المحفوظ فيه: عن الرجل الأنصاري، وَهُوَ مَجْهُولٌ مرسل إن كان تابعيًا، ومنقطع\nإن كان صحابيًا؛ لأن يحيى بن أبي كثير لم يسمع من أحد من الصحابة. ثم هو\nإلى ذلك قد رمي بالتدليس. والله ﷾ أعلم.\nوفيما تقدم من كلام ابن القطان على رواية يحيى بن أبي كثير عن الرجل\nالأنصاري - أنه لا يلزم أن يكون الأنصاري صحابيًا - ما يؤيد ما كنت ذهبتُ إليه من\nتضعيف أحاديث ثابت بن الحارث الأنصاري من رواية الحارث بن يزيد الحضرمي،\nوأن الحارث هذا - وإن كان تابعيًا -؛ فلا يلزم أن تكون روايته عنه تستلزم أن يكون\nالأنصاري من الصحابة؛ فانظر الأحاديث المتقدمة (٦٠٩٢ و٦١١٦ و٦١١٧) .\n<span data-type=\"title\" id=toc-6244>٦٢٢١ </span>- (يقول الله: أنا اللهُ لا إله إلا أنا كَلِمَتي، من قالها؛ أدخلتُه\nجنتي، ومن أدخلته جنتي؛ فقد أمِنَ، والقرآن كلامي، ومني خَرَجَ) .\nموضوع.\nأخرجه الخطيب في \"تاريخ بغدادي (١١/٢٢٥) من طريق أبي حفص\nعمر بن محمد بن عيسى السُّذابي: حدثنا الحسن بن عرفة: حدثنا يزيد بن\nهارون: حدثنا حماد بن سلمة عن قتادة عن عكرمة عَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ\nعن جبريل عن الله تعالى قال: ... فذكره.\nأورده في ترجمة السذابي هذا، وقال:\n\" وفي بعض حديثه نكرة\".","vol":"13","page":480},{"text":"قلت: ومن فوقه كلهم ثقات؛ فكأنه لذلك قال الذهبي:\n\"هذا موضوع \". وأقره الحافظ في \"اللسان\".\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية الخطيب ساكتًا عليه\nفأساء! لأن الخطيب قد استنكره - كما رأيت -. فهذا من مئات الأدلة التي تدل\nالباحث على أن السيوطي في كتابه هذا إنما أراد التقميش، وليس التحقيق\nوالتفتيش، وقلَّده في ذلك الشيخ محمد المدني في كتابه \"الإتحافات السنية في\nالأحاديث القدسية\"، فقد أورد الحديث فيه (ص ٣٦/٢٣١) ساكتًا عليه أيضًا!\n<span data-type=\"title\" id=toc-6245>٦٢٢٢ </span>- (إنَّ بمكةَ أربعةَ نَفَرٍ من قريشٍ، أَرْبَأُ بهم عن الشركِ، وأرغبُ\nلهم في الإسلامِ: عَتَّابُ بنُ أُسَيْدٍ، وجُبَيْرُ بنُ مُطعِمٍ، وحكيمُ بنُ\nحزامٍ، وسُهَيْلُ بن عمرٍو)\nمنكر.\nأخرجه الزبير بن بكار في \"جمهرة نسب قريش وأخبارها\" (٣٦٢/٦٣٨)،\nومن طريقه الحاكم في \"المستدرك، (٣/٥٩٥)، وابن عساكر في \"تاريخ دمشق \"\n(٥/٢٥٣ -٢٥٤) عنه قال: حدثني حسين بن سعيد بن هاشم بن سعد من بني\nقيس بن ثعلبة قال: حدثني يحيى بن سعيد بن سالم القداح عن أبيه عن ابن\nجريج عن عطاء قال: لا أحسبه الا رفعه إلى ابن عباس قال: قال رسول الله ﷺ\nليلة قربه [من] مكة في غزوة الفتح: ... فذكره.\nقلت: وهذا اسناد ضعيف؛ مسلسل بالعلل:\nالأولى: حسين بن سعيد هذا: فإني لم أجد له ترجمة فيما بين يدي من\nالكتب.","vol":"13","page":481},{"text":"الثانية: يحيى بن سعيد بن سالم: أورده العقيلي في الضعفاء\" (٤/٤٠٤) وقال:\n\"في حديثه مناكير\".\nوأقره الذهبي في \"الميزان\"، وسقط هذا القول من \"اللسان \"، وذكر عن\nالدارقطني أنه قال:\n\"ليس بالقوي \".\nالثالثة: سعيد بن سالم القداح: مختلف فيه، وأورده الذهبي في \"المغني\"، وقال:\n\"صدوق، قال عثمان الدارمي: ليس بذاك \". وقال الحافظ في \"التقريب \":\n\"صدوق يهم \".\nالرابعة: عنعنة ابن جريج؛ فإنه معروف بالتدليس.\nالخامسة: شَكُّ عطاء في رفعه.\n<span data-type=\"title\" id=toc-6246>٦٢٢٣ </span>- (الحمد لله الذي أطعمني الخمير،وألبسني الحرير،\nوزوجني خديجة، وكنت لها عاشقًا) .\nموضوع.\nأخرجه الحاكم في! المستدرك \" (٣/١٨٢) من طريق محمد بن\nالحجاج: ثنا سفيان بن حسين عن الزهري قال: قال رسول الله ﷺ: ... فذكره.\nقلت: أورده الحاكم في ترجمة خديجة ﵂ ساكتًا عليه، وهو في\nالتراجم غير ملتزم للصحة - كما يعلم ذلك العارفون بكتابه -، والذهبي في ذلك\nكثيرًا ما لا\" يذكر الحديث أصلًا في \"تلخيصه\"؛ لوضوح أمره كهذا الحديث، فإنه","vol":"13","page":482},{"text":"- مع إرسال الزهري إياه أو إعضاله - فيه محمد بن الحجاج وهو كذاب، معروف\nبالوضع، وهو الذي وضع حديث الهريسة، وقد مضى برقم (٦٩٠) .\nوقوله: \"الحرير\" ... مستنكر جدًا؛ لأ نه مخالف للمعروف من زهده ﷺ\nوتواضعه في لباسه، وقوله:\n\"إنما يلبس الحرير من لا خلاق له \". متفق عليه. وهو مخرج في \"الإراوء\"\n(١/٣٠٩/٢٧٨) . بل صح أنه كان يمنع أهله الحلية والحرير ويقول: \"إن كنتم تحبون\nحلية الجنة وحريرها؛ فلا تلبسوها في الدنيا\". أخرجه ابن حبان والحاكم، وهو\nمخرج في \"الصحيحة، (٣٣٨) .\nوإذا عرفت هذا؛ فيحتمل أن يكون لفظ: \"الحرير\" ... محرفًا من: \"الحبير\"؛\nوهو من البُرُود ما كان مُوَشَّيًا مُخَطَّطًا، أقول هذا من باب التحقيق؛ فقد وقع هذا\nفي أثر عن أبي هريرة: أخرجه أبو نعيم في \"الحلية\" (١/٣٣٨) من طريق أبي يزيد\nالمدنى قال:\nقام أبو هريرة على منبر رسول الله ﷺ بالمدينة دون مقام رسول اللَّهِ ﷺ فقال:\n\"الحمد دئه الذي هدى أبا هريرة للإسلام ... الحمد لله الذي أطعمني\nالخمير، وألبسني الحرير (كذا)، الحمد دئه الذي زوجني بنت غزوان بعدما كنت\nأجيرًا لها ... \".\nكذا وقع فيه: \"الحرير\" ... والصواب: \"الحبير\"، كما وقع في \"تاريخ دمشق \"\nلابن عساكر (١٩/٢٤٢) . وإسناده صحيح.\nوهذا الأثر قد ذكر منه ابن الأثير طرفه الأول في مادة: (حبر) من حديث\nأبي ذر إلى: \" ... وألبسنا الحبير\"! فلا أدري أهي رواية وقعت له لم أقف عليها،\nأم هو سهو؟","vol":"13","page":483},{"text":"<span data-type=\"title\" id=toc-6247>٦٢٢٤ </span>- (كَانَ إِذَا ذَكَرَ خَدِيجَةَ؛ أَثْنَى عَلَيْهَا فَأَحْسَنَ الثَّنَاءَ. قَالَتْ\n[عائشةُ]: فَغِرْتُ يَوْمًا فَقُلْتُ: مَا أَكْثَرَ مَا تَذْكُرُ حَمْرَاءَ الشِّدْقِ، قَدْ\nأَبْدَلَكَ اللَّهُ خَيْرًا مِنْهَا! قَالَ:\nمَا أَبْدَلَنِي اللَّهُ خَيْرًا مِنْهَا؛ قَدْ آمَنَتْ بِي إِذْ كَفَرَ بِي النَّاسُ،\nوَصَدَّقَتْنِي إِذْ كَذَّبَنِي النَّاسُ، وَوَاسَتْنِي بِمَالِهَا إِذْ حَرَمَنِي النَّاسُ،\nوَرَزَقَنِي اللَّهُ ﷿ وَلَدَهَا إِذْ حَرَمَنِي أَوْلَادَ النِّسَاءِ) .\nضعيف بهذ االتمام.\nأخرجه أحمد (٦/١١٧ - ١١٨) - والسياق له -، والطبراني\nفي \"المعجم الكبير\" (٣/٢٣ ٢٢/١) مختصرًا من طريق مجالد عن الشعبي عن\nمسروق عن عائشة قالت: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير مجالد، وليس بالقوي - كما\nتقدم مرارًا -. وقول الهيثمي في \"المجمع \" (٩/٢٢٤):\n\"رواه أحمد وإسناده حسن \".\nفهذا من تساهله! ولا سيما والحديث في \"الصحيحين\" مختصر عن هذا،\nوليس فيه قوله: \"ما أبدلني الله خيرًا منها\".\nوكذلك قول الهيثمي قبله - وقد ذكره بسياقين آخرين -:\n\"رواه الطبراني، وأسانيده حسنة\"!\nفإن في السند الأول عنده (٢٣/١٠/١٤) مبارك بن فضالة عن هشام بن عروة\nعن أبيه عن عائشة ... مختصرًا، وفي أخره:\nقلت: يا رسول الله! اعف عني عفا الله عنك، والله! لا تسمعني أذكر\nخديجة بعد هذا اليوم بشيء تكرهه.","vol":"13","page":484},{"text":"والمبارك بن فضالة: مد لسى وقد عنعنه.\nوالسند الآخر مداره عنده (٢٣/١٣/٢١) على وائل بن داود عن عبد الله - هو:\nابن مسعود - قال: قالت عائشة: ... فذكره نحوه؛ وفي آخره أنهأ قالت:\n\" فغدا بها علي وراح شهرًا \".\nوهو منقطع بين وائل وابن مسعود.\nوأنكر ما في الحديث قوله: \"ما أبدلني الله خيرًا منها\"؛ وذلك لأمرين:\nالأول: أنه لم يرد في شيء من الطرق، وبخاصة طريق عروة عنها، فقد\nأخرجها البخاري (٧/٣٤/٣٨٣١)، ومسلم (٧/١٣٤) من طريقين عن علي بن\nمسهر عن هشام عن أبيه عن عائشة ... قالت:\n\"فغرت، فقلت: ما تذكر من عجوز من عجائز قريش حمراء الشِّدقين،\nهلكت في الدهر، قد أبدلك الله خيرًا منها\".\nنحوه في \"مسند أحمد\" (٦/١٥٠ و١٥٤) من طريق حماد بن سلمة عن\nعبد الملك بن عمير عن موسى بن طلحة عن عائشة، وفيه بعد قوله: \"الدهر\":\nقالت: فتمعر وجهه تمعرًا ما كنت أراه إلا عند نزول الوحي، أو عند المخيلة\nحتى ينظر أرحمة أم عذاب؟ .\nقلت: ففي هذين الطريقين الصحيحين إقراره ﷺ لعائشة على قولها:\n\"قد أبدلك الله خيرًا منها\"، وذلك، لأنها تعني في السن كما يدل عليه\nالسياق، ويؤيده أنها صرحت بذلك في طريقين آخرين عنها عند الطبراني\n(٢٣/١٣/٢١ و١٤/٢٣)، أحدهما عن ابن مسعود عنها، وتقدم قريبًا.","vol":"13","page":485},{"text":"والطريق الآخر: عن ابن أبي نجيح عنها. وهو مخرج في \"الصحيحة\" (١/ رقم\n٢١٦) شاهدًا.\nوالأمر الآخر: إذا تبين أن الخيرية التي أرادتها عائشة رضي الله تعالى عنها\nإغ، هي السِّن، وليس السلوك؛ فهي حقيقة واقعة معروفة، فلا يتصور أن ينكرها\nالنبي ﷺ عليها. فهذا يؤكد أن هذه الزيادة منكرة، ولذلك استغلها الرافضي في\nالطعن في عائشة ﵂؛ لأنها صريحة في إنكاره ﷺ عليها. وقد رد\nعليه شيخ الإسلام ابن تيمية رحمه الله تعالى في فصل خاص عقده لذلك بيَّن\nفيه فضل عائشة ﵂ بأحاديث ذكرها، منها قوله ﷺ:\n\"فضل عائشة على النساء كفضل الثريد على الطعام \". متفق عليه، وهو\nمخرج في \"مختصر الشمائل \" (١٤٨) وغيره، ثم تأول حديث الترجمة - بعد أن\nأشار لضعفه - بتأويل آخر فقال:\n\"إن صح - معناه: ما أبدلني بخير لي منها، لأن خديجة نفعته في أول\nالإسلام نفعًا لم يقم غيرها فيه مقامها؛ فكانت خيرًا له من هذا الوجه ... \" إلخ\nكلامه، فراجعه (٤/٣٠١ - ٣٠٨)، وما ذكرته قبل مما دل عليه السياق وبعض\nالروايات أولى على فرض صحة هذه الجملة من الحديث. والله أعلم.\nثم رأيت ابن كثير قال في \"البداية\" (٣/١٢٨) عقب الحديث:\n\"تفرد به أحمد، وإسناده لا بأس به، ومجالد روى له مسلم متابعة، وفيه\nكلام مشهور. والله أعلم، ولعل قوله: \"ورزقني الله ولدها إذ حرمني أولاد النساء\".\nكان قبل أن يولد إبراهيم ابن النبي ﷺ من مارية، وقبل مقدمها بالكلية، وهذا\nمتعين؛ فإن جميع أولاد النبي ﷺ كما تقدم من خديجة إلا إبراهيم فمن مارية\nالقبطية المصرية ﵂\".","vol":"13","page":486},{"text":"<span data-type=\"title\" id=toc-6248>٦٢٢٥ </span>- (كان يأكلُ بكفِّهِ كلِّها) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٤/ ٩٠) عن ابن أخي ابن شهاب عن\nامرأته أم الحجاج بنت محمد بن مسلم قالت:\nكان أبي يأكل بكفه؛ فقلت: لو أكلت بثلاث أصابع؟ قال: إن النبي ﷺ\nكان ...\nأورده في ترجمة ابن أخي ابن شهاب، واسمه: محمد بن عبد الله بن مسلم\nابن أخي الزهري في ثلاثة أحاديث له وقال عقبها:\n\"لم يتابعه عليها أحد\". وذكر عن محمد بن يحيى النيسابوري أنه قال:\n\"لم نجد لها أصلًا عند أصحاب الزهري \".\nقلت: وابن أخي الزهري هذا مختلف فيه، واحتج به الشيخان، وذكره\nالذهبي في \" المغني \" وقال:\n\"وثق \". وقال الحافظ في \"التقريب \":\n\"صدوق له أوهام \".\nقلت: فلعل العلة من امرأته أم الحجاج؛ قإني لم أجد لها ترجمة، ولا ذكرها\nأصحاب \"الكنى\"، حتى الذهبي في \"المقتنى\"، وقد جهلها ابن الجوزي كما يأتي.\nوالحديث أورده ابن الجوزي في \"الموضوعات \" (٣/٣٦) من غير طريق العقيلي،\nوقال:\n\"حديث موضوع على رسول الله ﷺ، والمرأة مجهولة، وأبوها لا يعرف، وفي\n\"الصحيح \": أن رسول اللَّهِ ﷺ كان يأكل بثلاث أصابع \".","vol":"13","page":487},{"text":"وتعقبه السيوطي في \"اللآلي\" (٢/٢٥٤) بقوله:\n\"قلت: المرأة هي بنت عم محمد بن مسلم الزهري الإمام المشهور، بين ذلك\nالبيهقي في \"الشعب \". والله أعلم \".\nوأقره ابن عراق في \"تنزيه الشريعة\" (٢/٢٥٨) وقال:\n\" فالحديث مرسل \".\nقلت: أو معضل؛ لأن الزهري تابعي صغير، أكثر رواياته عن التابعين،\nفالحديث منكر لهذا ولجهالة المرأة، ولمخالفة متنه للحديث الصحيح، وهو مخرج في\n\"الإرواء \" (٧/ ٣١/ ١٩٦٩) .\nثم رأيت الحديث في \"مصنف ابن أبي شيبة\" (٨/٢٩٩) هكذا: حدثنا معن\nابن عيسى عن محمد بن عبد الله ابن أخي الزهري قال: أخبرتني أختي أنها رأت\nالزهري يأكل بخمس؛ فسألته عن ذلك؟ فقال: فذكره بلفظ: \" ... بالخمس \".\n<span data-type=\"title\" id=toc-6249>٦٢٢٦ </span>- (لا تأكل بإصبع؛ فإنه أكل الملوك، ولا تأكل بإصبعين؛\nفإنه أكل الشيطان، وكل بثلاث أصابعَ؛ فإنه السُّنَّةُ) .\nباطل بهذا التمام.\nأخرجه ابن الجوزي في \"العلل \" (٢/١٦٣ - ١٦٤) من\nطريق الدارقطني بسنده عن رشدين قال: حدثني أبو عبد الله المكي عن ابن جريج\nعن عطاء عَنْ اِبْنِ عَبَّاسٍ مرفوعًا. وقال ابن الجوزي:\n\"تفرد به رشدين بن سعد؛ قال يحيى: ليس بشيء. وقال أبو حاتم الرازي:\nمنكر الحديث، وفيه غفلة، يحدث بالمناكير عن الثقات \".\nقلت: وشيخه أبو عبد الله المكي مجهول كما قال الذهبي في ترجمة رشدين\nمن \"الميزان \" وساق له هذا الحديث بلفظ:","vol":"13","page":488},{"text":"\"الأكل بإصبع أكل الملوك ... \".\nثم أعاده في ترجمة أبي عبد الله هذا فقال:\n\"لا يعرف، له خبر باطل عن ابن جريج عن عطاء ... \" فذكره.\nوقد روي من طريقين آخرين:\nأحدهما: ابن لهيعة عن عطاء بن أبي رباح وابن أبي مليكة عَنْ اِبْنِ عَبَّاسٍ\nقال:\nدخل رسول الله ﷺ حائطًا لبعض الأنصار، فجعل يتناول من الرطب فيأكل\nوهو يمشي، وأنا معه، فالتفت إليَّ فقال:\n\"يا ابن عباس! لا تأكل بإصبعين، فإنها أكلة الشيطان، وكل بثلاثة أصابع \".\nأخرجه الطبراني في \"الكبير\" (١١/١٢٦/١١٢٥١)، وقال الهيثمي (٥/٢٥):\n\"رواه الطبراني، وفيه ابن لهيعة، وحديثه حسن، وبقية رجاله رجال الصحيح \".\nكذا قال، وشيخ الطبراني فيه يحيى بن عثمان بن صالح؛ ليس من رجال\n\"الصحيح \" وهو مختلف فيه، قال الذهبي في \"الكاشف \":\n\"حافظ أخباري، له ما ينكر\".\nوقال الحافظ في \"التقريب \":\n\"صدوق رمي بالتشيع، وليَّنه بعضهم لكونه حدث من غير أصله \".\nوابن لهيعة حسن الحديث في الشواهد؛ إذا كان حديثه من غير رواية العبادلة\nكما هو الواقع هنا، وقد رماه ابن حبان وغيره بالتدليس، فيخشى أن يكون لتدليسه","vol":"13","page":489},{"text":"أو سوء حفظه قد سقطت الواسطة بينه وبين عطاء وابن أبي مليكة إن كان [من]\nذكره معه قد حفظه!\nوالطريق الأخرى: عن هشام بن خالد الأزرق قال: حدثنا بقية بن الوليد\nقال: حدثنا (الأصل: حديث) ابن جريج عن عطاء عَنْ اِبْنِ عَبَّاسٍ مرفوعًا بثلاثة\nأحاديث منها هذا بلفظ:\n\"لا تأكلوا بهاتين: الإبهام والمشيرة، ولكن كلوا بثلاث؛ فإنها سنة، ولا\nتأكلوا بخمس؛ فإنها أكلة الأعراب \".\nذكرها ابن أبي حاتم في \"العلل، (٢/٢٩٥) وقال:\n\"قال أبي: هذه الأحاديث موضوعة لا أصل لها، وكان بقية يدلس؛ فظن\nهؤلاء أنه يقول في كل حديث: \"حدثنا\"، ولم يتفقدوا الخبر منه \".\nقلت: والحديثان الآخران المشار إليهما تقدم أحدهما برقم (١٩٥)، والآخر\nبرقم (١٩٨) .\nوقد روي الحديث بلفظ آخو عن أبي هريرة يختلف عن هذا في فقراته الثلاث،\nوقد مضى تخريجه برقم (٢٣٦٠) .\nوالحديث عزاه الحافظ العراقي في \"تخريج الإحياء\" (٢/ ٣٧٠) للدارقطني في\n\"الأفراد\" من حديث ابن عباس بإسناد ضعيف ... فذكره باللفظ المذكور أعلاه؛\nإلا أنه لم يذكر الفقرة الثالتة، وإنما أشار إليها بقوله:\n\"الحديث\"، فتأكدت من هذا أن الزيادة المطبوعة في \"علل ابن الجوزي \" هكذا:\n\" ... بإصبع [واحد] ... \"؛ هذه الزيادة لا وجه لها؛ فإنها لم ترد في عزو","vol":"13","page":490},{"text":"العراقي ولا عند غيره؛ ولذلك حذفتها.\nوذكره الزبيدي في \"شرح الإحياء\" (٧/١١٧) باللفظ المنقول عن \"علل ابن\nأبي حاتم \" وقال:\n\"رواه الحكيم الترمذي في (نوادر الأصول) \"!\nوسكت عنه، فالظاهر أنه من طريق بقية المتقدمة، وأن الزبيدي لم يقف على\nحكم أبي حاتم عليها، وإلا لم يسكت عنها إن شاء الله تعالى. ثم رأيته فعل ذلك\nأيضًا في مكان آخر (٥/٢٧٢) .\n<span data-type=\"title\" id=toc-6250>٦٢٢٧ </span>- (لا يُبْرِمَنَّ أحد منكم أمرًا من أمر دينٍ أو دنيا حتى يُشاورَ) .\nموضوع.\nأخرجه العقيلي في \"الضعفاء\" (٢/٢٢٦)، ومن طريقه ابن الجوزي\nفي \"العلل \" (٢/٢٦٠)، وابن عدي في \"الكامل \" (ق٢٠٥/٢ - مصورة الظاهرية،\n٤/١١١ - طبع بيروت) من طريق أحمد بن محمد بن ماهان: أخبرني أبي:\nحدثنا طلحة بن زيد عن عقيل عن الزهري عن عروة عن عائشة مرفوعًا ... به.\nوقال ابن الجوزي:\n\"لا يصح عن رسول الله ﷺ، والمتهم به طلحة بن زيد، قال البخاري: هو\nمنكر الحديث. وقال النسائي: متروك الحديث. قال العقيلي: ليس لهذا الحديث\nأصل، لا من حديث الزهري، ولا من حديث غيره \".\nقلت: فهو بكتابه الآخر \"الموضوعات \" أولى، ولذلك كان على السيوطي أن\nيستدركه عليه فيودعه في \"ذيل الموضوعات \"، ولكنه لم يفعل، بل ولم يذكره في\n\"الجامع الكبير\" الذي فيه ما هب ودب!","vol":"13","page":491},{"text":"وقال ابن عدي، وتبعه الذهبي:\n\"هذا باطل عن عقيل \".\nومحمد بن ماهان هو؛ القصباني أو القَصَبي الواسطي، ويبدو لي أنه غير أبي\nعبد الله السمسار البغدادي المترجم عند الخطيب (٣/٢٩٣) بروايته عن شبابة؛ فإن\nالخطيب روى عن محمد بن مخلد العطار أنه مات سنة (٢٥٨) . والواسطي هذا\nروى عنه أسلم بن سهل الواسطي المعروف بـ (بحشل) في \"تاريخ واسط \" (ص ١٥٧)\nقال: أخبرني أحمد بن محمد بن ماهان قال:\n\"توفي أبي سنة أربع ومائتين\". والذهبي كأنه يعنيه بقوله في \"الميزان \":\n\"محمد بن ماهان القصباني، كان بعد المائتين، مجهول \".\nوعقب عليه الحافظ في \"اللسان \" بأن ابن حبان ذكره في \"الثقات \" (٩/١٥٠)\nوقال:\n\"بغدادي، يروي عن أبي نعيم، كتب عنه أصحابنا\".\nقلت: وذكره في مكان آخر (٩/١٣٥) وقال:\n\"يروي عن أبي الوليد الطيالسي. حدثنا عنه محمد بن المنذر بن سعيد\".\nوأن ابن أبي حاتم ذكره في كتابه (٤/١/١٠٥) بروايته عن شبابة أيضًا، وقال:\n\"لم يقض لنا السماع منه، سمعت أبي يقول: هو مجهول \".\nقلت: وهذا مما يؤكد أن السمسار البغدادي هذا هو غير المترجم الواسطي؛ لأن\nابن أبي حاتم ولد سنة (٢٤٠) فكيف يمكنه السماع منه وقد مات قبل ولادته\nبست وثلاثين سنة كما عرفت؟!","vol":"13","page":492},{"text":"وأما ابنه أحمد بن محمد بن ماهان، فهو من شيوخ بحشل في \"التاريخ \" كما\nمر آنفًا، وقد روى عنه بعض الأحاديث فيه (ص ١١٨ و١٥٧ - ١٥٨ و١٦٤\nو١٨٥)، وأورده ابن أبي حاتم في \"الجرح\" (١/١/٧٣) فقال:\n\" أحمد بن محمد بن ماهان المعروف والده بأبي حنيفة صاحب القصب\nالواسطي. روى عن أبيه، كتب لنا أبو عون بن عمرو بن عون شيئًا من فوائده فلم\nيعرف أبي والده. وقال: هو مجهول، ولم يسمع منه \".\nقلت: فقول الذهبي في ترجمته من \"الميزان \":\n\" قال ابن أبي حاتم: مجهول \".\nفإنما هو وهم؛ لأن كلام ابن أبي حاتم المذكور صريح في أن هذه اللفظة\n\"مجهو \" إنما حكاه عن أبيه في أبي حنيفة هذا، وليس في ابنه أحمد، كما نبه\nعلى ذلك الحافظ في \"اللسان \".\nلكن ما دام أن ابن أبي حاتم لم يذكر فيه شيئًا فهو في حكم المجهولين. والله\nأعلم.\n(تنبيه): لقد وقع خطأ فاحش في متن هذا الحديث في الطبعات الثلاثة\nلـ \"كامل ابن عدي\" كما نبهت على ذلك في تعليقي على هذا الحديث في فهرسي\nلـ \"الكامل \" الذي أنا في صدد الانتهاء من ترتيبه وتبييضه مع تصحيح المئات إن\nلم أقل الألوف من الأخطاء الواقعة في طبعاته، وفي فهرسه الذي وضعه الناشر\nوسموه بـ \"معجم الكامل\"!\n<span data-type=\"title\" id=toc-6251>٦٢٢٨ </span>- (لا يُقادُ البَعيرُ بينً الرَّجُلَيْنِ) .\nمنكر.\nعلقه البخاري في \"التاريخ الكبير\" (٤/٢/٤٢١ - ٤٢٢)، وابن حبان","vol":"13","page":493},{"text":"في \"الضعفاء\" (٢/٢٥٢) عن يسار بن محمد عن محمد بن ثابت عن أبيه عن\nأنس مرفوعًا.\nووصله ابن عدي في \"الكامل \" (٦/١٣٧) من طريق إسحاق بن إبراهيم\nالشهيدي عنه؛ لكن وقع فيه: \"محمد بن يسار\" على القلب، والصواب ما في\n\"التاريخ \"؛ فإنه كذلك في \"الجرح والتعديل\"، فقال (٤/٢/٣٠٧):\n\"يسار بن محمد البناني. روى عن [محمد بن] ثابت عن أبيه عن أنس ... \".\nكذا فيه، وكأنه يشير إلى هذه الرواية، وسقط منه ما بين المعكوفتين واستدركتها\nمن \"التاريخ\" وغيره، والظاهر أنه سقط قديم، فإنه في \"الميزان\" هكذا:\n\"يسار البناني عن ثابت البناني، قال يحيى بن معين: لا شيء\".\nوهذا تلخيص ما في \"الجرح\" كما هي عادته، فقد قال ابن أبي حاتم:\n\"ذكره أبي عن إسحاق بن منصور عن يحيى بن معين أنه قال: يسار بن\nمحمد البناني الذي روى عن ثابت عن أبيه عن أنس لا شيء\".\nوقد عقب الحافظ في \"اللسان \" على الذهبي بقوله:\n\"وهذا أظنه يسار بن محمد البصري، يروي عن محمد بن ثابت البنانى عن\nأبيه عن أنس ﵁ نسخة أوردها البزار، فيها مناكير\".\nقلت: ظنه يتأيد بما سبق، ولكن ليس هو علة الحديث؛ فإنه قد توبع، وإن\nكان المتابع له لم أجد له ترجمة، وهو مظهر بن الهيثم، أخرجه الرامهرمزي في\n\"المحدث الفاصل\" (ق ٢٤/٢ - الظاهرية) (١) من طريق أبي همام الوليد بن شجاع:\nثنا مظهر بن الهيثم: ثنا محمد بن ثابت البناني عن أبيه ... به. قال أبو همام:\n_________\n(١) وهو في مطبوعة دار الفكر الدمشقية (ص ٢٥٨/١٦٦) .","vol":"13","page":494},{"text":"\"سمعت، أبا عاصم الضحاك بن مخلد يقول: لا يركبانه جميعًا، بل يمشيان \".\nفالعلة إذن محمد بن ثابت البناني؛ فإنه متفق على ضعفه، بل قال البخاري:\n\" فيه نظر\".\nوفي ترجمته أورده ابن عدي مع أحاديت أخرى، ثم قال في آخرها:\n\"وهذه الأحاديث مع غيرها مما لم أذكر عامتها لا يتابع عليه \".\nوبه أعله ابن حبان، فقال:\n\"يروي عن أبيه ما ليس من حديثه كأنه ثابت آخر، لا يجوز الاحتجاج به،\nولا الرواية عنه على قلته\".\nوتبعه على ذلك ابن طاهر المقدسي، فقال في \"تذكرة الموضوعات \" (ص ١٠٨):\n\"فيه محمد بن ثابت البناني؛ لا يجوز الاحتجاج به، قال ابن معين: ليس بشيء\".\nقلت: ومظهر بن الهيثم أورده ابن أبي حاتم (٤/١/٣٩٦) برواية محمد بن\nمرزوق عنه، ولم يذكر فيه جرحًا ولا تعديلًا، فهو مجهول الحال؛ لأنه قد روى عنه\nالوليد بن شجاع أيضًاكما ترى.\nتحريف عجيب:\nمن عجائب التحريفات التي مرت بي أن لفظة \"البعير\" في هذا الحديث\nتحرفت في \"ضعفاء ابن حبان \" إلى \"العبد\"! والظاهر أنه تحريف قديم؛ فإنه كذلك\nوقع في \"تذكرة المقدسي\"، فإنه كثير النقل عن \"ضعفاء ابن حبان \" حديثًا\nوتعليلًا، بل لعل أحاديثه كلها منه، لكن الأمر يحتاج إلى تتبع.","vol":"13","page":495},{"text":"وأعجب من هذا التحريف ما وقع في \"كامل ابن عدي \" (طبع دار الفكر\nالبيروتية):\n\"لا يعاد القبر ... \"!\nكذا وقع في طبعات الدار الثلاثة، وما أسوأها من دار نشر، مع ادعاء التحقيق\nلما تنشر، ولا شيء منه يذكر، وها هو المثال بين يديك! وما أكثر الأمثلة لو تتبعت؛\nلكانت مجلدًا! وكذلك وقع الحديث محرفًا في فهرس \"الكامل \" الذي نشرته الدار\nالمذكورة تحت اسم: \"معجم الكامل\"! وفيه العجب العجاب من الأخطاء علاوة على\nالأخطاء الواردة في الأصل الذي وضع له هذا المعجم: \"الكامل \". والله المستعان.\nووقع الحديث في \"موسوعة الأطراف \" في ثلاثة مواطن أحدها على الصواب\nمعزوًا للتاريخ، والثاني محرفًا معزوًا لابن عدي، والثالث كذلك معزوًا لابن طاهر\nالمقدسي!!\nوالحديث مما خلا \"الجامع الكبير\" منه للسيوطي، وكذا \"الجامع الأزهر\" للمناوي،\nو\"العلل \" لابن الجوزي، وفهرس \"التاريخ الكبير\" للأستاذ برق التوحيدي!\nثم وجدت ما يؤكد قدم التحريف. فقد رأيته وقع هو عينه في \"كشف\nالأستار\" (٢/٢٠٥/١٥٢٩) للهيثمي، وبوب له به فقال: \"باب لا يقاد العبد بين\nالرجلين \". وكذلك أورده في \"مجمع الزوائد\" (٦/٢٨٨) تحت \"باب ما جاء في\nالقود والقصاص ... \"، وقال:\n\"رواه البزار وفيه محمد بن ثابت البناني، وهو ضعيف \".\nوكذلك أورده الحافظ في \"مختصر الزوائد\" (٢/٦٩/١٤٣٩) .\nوبعد هذا أقول الآن: لعل هذا التناقض بين لفظتي: \"البعير\" و\"العبد\"، إنما","vol":"13","page":496},{"text":"هو من تخاليط الراوي الضعيف - وهو البناني -؛ فكان تارة يرويه بهذا اللفظ، وتارة\nبهذا، أو ذلك من الراويين عنه، وقد عرفت حالهما. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6252>٦٢٢٩ </span>- (نِعْمَ الْحَيُّ عَنَزَةُ، مَبْغِيٌّ عَلَيْهِمْ مَنْصُورُونَ، مَرْحَبًا بِقَوْمِ\nشُعَيْبٍ؛ وَأَخْتَانِ مُوسَى) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٧/٦٣/٦٣٦٤)، والسياق له\nوعنه أبو نعيم في \"المعرفة \" (١/٢٩٣/١)، والبزار (٣/٣١٣/٢٨٢٨) من طريق\nحفص بن سلمة بن حفص بن المسيب بن شيبان بن قيس عن قيس بن سلمة\nعن سلمة بن سعد: أَنَّهُ وَفَدَ إِلَى رَسُولِ اللَّهِ ﷺ هُوَ وَجَمَاعَةٌ مِنَ أَهْلِ بَيْتِهِ وَوَلَدِهِ،\nفَاسْتَأْذَنُوا عَلَيْهِ، فَدَخَلُوا، فَقَالَ:\n\" مَنْ هَؤُلاءِ؟ \".\nقِيلَ لَهُ: هَذَا وَفْدُ عَنَزَةَ، فَقَالَ:\n\"بَخٍ بَخٍ بَخٍ، نعم الحي ... \" الحديث، \"سَلْ يَا سَلَمَةُ عَنْ حَاجَتِكَ \".\nقَالَ: جِئْتُ أَسْأَلُكَ عَمَّا افْتَرَضْتَ عَلَيَّ فِي الإِبِلِ وَالْغَنَمِ وَالْعَنْزِ. فَأَخْبَرَهُ. ثُمَّ\nجَلَسَ عِنْدَهُ قَرِيبًا، ثُمَّ اسْتَأْذَنَهُ فِي الانْصِرَافِ، فَقَالَ لَهُ:\"انْصَرِفْ\" فَمَا غَدَا أَنْ\nقَامَ، فَقَالَ:\n\"اللَّهُمَّ ارْزُقْ عَنَزَةَ كَفَافًا، لا قُوتً وَلا إِسْرَافً\"\n(١) . وقال البزار:\n\"اللهم ارزق عنزة قوتًا لا سرف فيه \".\n_________\n(١) لفظه في \"المعجم\": \"قوت ولا إسراف \"! وهو غير مفهوم، والمثبت من \"المجمع \"\nولعله الصواب. ونحوه في \"معرفة أبي نعيم\" إلا أنه قال: \"لا قوت ولا إسراف\"، وهذا أقرب،\nيدل على أنه سقط \"لا\" قبل \"قوت\".","vol":"13","page":497},{"text":"قلت: وهذا إسناد مجهول مظلم؛ لم أعرف من دون سلمة بن سعد، وقد\nاضطربوا في ضبط اسم الراويين اللذين دونه، فالراوي عنه عند الطبراني سمِّي\n- كما ترى - قيس بن سلمة، وفي \"البزار\". شيبان بن قيس، وفي \"الإصابة \":\n\"سعيد بن سلمة\"، وفي \"الاستيعاب\": \"سعد بن سلمة\" وقال في ترجمة أبيه:\n\"سلمة بن سعد العنزي\":\n\"لم يرو عنه غير ابنه سعد بن سلمة\".\nقلت: وهذا الاضطراب يؤكد جهالة الراوي. ومنه الراوي عنه، ولذلك قال\nالهيثمي في لمجمع الزوائد\" (١٠/ ٥١):\n\"رواه الطبراني والبزار باختصار عنه ... وفيه من لم أعرفهم \".\nوقال الحافظ بعد أن عزاه للطبراني:\n\"وفي الإسناد من لا يعرف \".\nوقد روي الحديث مختصرًا في قصة أخرى بإسناد آخر، وسيأتي تخريجه\nبإذن الله تعالى برقم (٦٧٩٩) .\n<span data-type=\"title\" id=toc-6253>٦٢٣٠ </span>- (الإيمان يمان، ورجاء الإيمان في قحطان، والقسوة\nفيما وَلَدَ عدنان، حمير رأس العرب ونابها، والأزد كاهلها\nوجمجمتها، ومذحج هامتها وعصمتها، وهمدان غاربها وذروتها،\nاللهم أعز الأنصار الذين أقام الله بهم الدين، والأنصار هم الذين\nآووني ونصروني، وآزروني، وحَمَوني، وهم أصحابي في الدنيا، وهم\nشيعتي في الآخرة، وأول من يدخل بُحْبُوحة الجنة من أمتي) .\nمنكر.\nأخرجه البزار (٣/٣٠٥/٢٨٠٧)، والخطيب في \"تاريخ بغداد\" (١٣/٢٩١)","vol":"13","page":498},{"text":"ومن طريقه ابن عساكر في (تاريخه \" (١٧/٥٤٩ - ٥٥٠)، والديلمي في \"مسنده \"\n(١/١٨١/١ - ٢) من طريق يزيد بن موهب: حدثنا عيسى بن طارق وذكره عن\nعيسى بن يونس عن مجالد عن الشعبي عن خُفاف بن عرابة عن عثمان بن\nعفان مرفوعًا. والسياق للخطيب، وقال البزار:\n\"لا نعلمه يروى مرفوعًا إلا بهذا الإسناد، وخفاف لا نعلم أسند إلا هذا\".\nقلت: ولم أر له ترجمة فيما لدي من كتب التراجم؛ فهو مجهول.\nومجالد - وهو: ابن سعيد - ليس بالقوي.\nوعيسى بن طارق لم أجد له ترجمة أيضًا، لكن وقع في إسناد البزار موثقًا\nفقال: حدثنا محمد بن عبد الملك الواسطي: ثنا يزيد بن خالد: ثنا عيسى بن\nطارق - وكان لا بأس به - عن عيسى بن يونس ...، ومن دونه ثقتان، ويزيد بن\nخالد هو: ابن موهب، وهو: الرملي. ولا أدري هذا التوثيق هل هو من أحدهما أو\nالبزار؟! فالله أعلم.\nوبعد هذا التخريج يتبين للقراء خطأ رجلين:\nأحدهما: الهيثمي في قوله (١٠/٤١):\n\"رواه البزار، وإسناده حسن\"!\nوالآخر: قول السيوطي في \"الجامع الكبير\" بعدما عزاه لـ\"الرامهرمزي، خط،\nكر، الديلمي\".\n\"ورجاله ثقات \"!\nثم رأيت الحديث في \"الأمثال \" للرامهرمزي (٢٣٦ - ٢٣٧/١٥٥) من طريق","vol":"13","page":499},{"text":"أبي مسهر عبد الأعلى بن مسهر الغساني، عن وهب بن تميم، عن الشعبي ... به؛\nدون قوله: \"الذين أقام الله بهم الدين ... \" إلخ. وزاد:\n\"وأبناء الأنصار، وأبناء أبناء الأنصار\".\n\"اللهم! أعز (غسان)، (غسان) أكرم العرب في الجاهلية، وأفضل العرب في\nالإسلام\".\nووهب بن تميم هذا مجهول؛ لم أجد له ذكرًا في كتب الرجال.\n<span data-type=\"title\" id=toc-6254>٦٢٣١ </span>- (كان يُصَلِّي مِنْ اللَّيْلِ سِتَّ عَشْرَةَ رَكْعَةً سِوَى الْمَكْتُوبَةِ) .\nمنكر.\nأخرجه عبد الله بن أحمد في \"زياداته على مسند أبيه\" قال (١/١٤٥ -\n١٤٦): ثنا أبو عبد الرحمن بن عمر: ثنا عبد الرحيم - يعني: الرازي - عن العلاء\nابن المسيب عن أبي إسحاق عن عاصم بن ضمرة عن علي ﵁\nقال: ... فذكره.\nحدثنا أبو عبد الرحمن عبد الله بن عمر: أخبرنا عبد الرحيم الرازي عن زكريا\nابن أبي زائدة والعلاء بن المسيب عن أبي إسحاق عن عاصم بن ضمرة قال: أَتَيْنَا\nعَلِيَّ بْنَ أَبِي طَالِبٍ ﵁ فَقُلْنَا يَا أَمِيرَ الْمُؤْمِنِينَ! أَلَا تُحَدِّثُنَا عَنْ صَلَاةِ\nرَسُولِ اللَّهِ ﷺ: تَطَوُّعَهُ؟ فَقَالَ: فذكره؛ إلا أنه قال:\n\"من النهار\".\nقلت: وهذا هو الصواب المحفوظ عن أبي إسحاق وهو: عمرو بن عبد الله\nالسَّبيعي، كذلك رواه عنه جماعة من الثقات، منهم سفيان الثوري، وشعبة،","vol":"13","page":500},{"text":"وصرح هذا بسماع أبي إسحاق من عاصم بن ضمرة، وفيه تفصيل الركعات؛\nولذلك كنت خرجته في \"الصحيحة\" (٢٣٧)، فقوله فِي حَدِيثِ الترجمة \"من\nالليل\" وهم، تبادر لي أنه من العلاء بن المسيب لتفرده بهذا اللفظ دون قرينه زكريا\nابن أبي زائدة في رواية عبد الله الثانية؛ فإن العلاء هذا مع كونه ثقة من رجال\nالشيخين، فقد قال الحافظ فيه:\n\"ثقة، ربما وهم \".\nلكن لما رأيته قد تابعه أبو عوانة؛ رجعت عما تبادر لي، فقال عبد الله أيضًا\n(١/١٤٥): حدثني العباس بن الوليد: ثنا أبو عوانة عن أبي إسحاق عن عاصم\nابن ضمرة قال:\nسئل علي ﵁ عن صلاة رسول الله ﷺ؟؛ قال: ... فذكره.\nوهذا إسناد رجاله ثقات أيضًا، وأبو عوانة اسمه: الوضاح اليشكري، وهو ثقة\nثبت، فالخطأ من غير العلاء لهذه المتابعة القوية، فمن هو؟\nفأقول: الذي يغلب على ظني أنه من تخاليط أبي إسحاق السبيعي؛ فإنه\nكان اختلط، ومن المعلوم أن رواية سفيان وشعبة عنه قبل الاختلاط؛ ولذلك\nرجحت الرواية الثانية على الأولى من روايتي العلاء لموافقتها لروايتهما كما تقدم.\nوالله أعلم.\nوإن مما يؤكد نكارة حديث الترجمة، أن أكثر ما صح عنه عز من عدد\nركعاته في صلاة الليل، إنما هو ثلاث عشرة ركعة، كما في \"الصحيحين \" من\nحديث عائشة وابن عباس، وصح عنها نفي الزيادة على إحدى عشرة ركعة، وقد\nجمع العلماء بين الروايتين بوجوه معروفة، يراجعها من شاء في \"الفتح \" (٢/٤٨٣","vol":"13","page":501},{"text":"-٤٨٤ و٣/٢٠ - ٢١)، وقد ذكرت شيئًا من ذلك في بعض كتبي مثل \"مختصر\nالشمائل \" (ص ١٤٧) .\nوإن من جهل الشيخ الصابوني الحلبي أنه عارض بهذا الحديث المنكر الأحاديث\nالصحيحة المشار إليها آنفًا! مع سكوته عن بيان حال إسناده وهو اللائق به لجهله،\nومما يدلك عليه قوله في \"هديه\" (ص ١١٦/ الطبعة القطرية) قي تخريجه:\n\"روى أحمد في زياداته على \"المسند\" عن علي ... \"!\nوكذا في طبعات أخرى، فهو لبالغ جهله لا يفرق بين \"المسند\" الذي لأحمد،\nوبين \"الزيادات على المسند\" التي هي لعبد الله بن أحمد!!\nورجائي من بعض القراء الكرام أن لا يثقل عليهم وصفي لهذا الرجل بما فيه\nمن الجهل، فهو ما يستحقه من الوصف بما هو عليه بينما هو يرمي المتمسكين\nبالسنة والأحاديث الصحيحة بكل باقعة، ويخالف قوله تعالى: ﴿ولا تنابزوا\nبالألقاب﴾؛ فيصفهم في \"هديه، (ص ٣٥) بإ المتسلفين\" تقليدًا منه لذاك الدكتور\nالمعروف بـ \"البوطي \" هداهم الله إلى اتباع السنة وعلى منهج السلف الصالح.\n<span data-type=\"title\" id=toc-6255>٦٢٣٢ </span>- (كَانَ يُصَلِّي مِنْ [الليل] التَّطَوُّعِ ثَمَانِيَ رَكَعَاتٍ، وَبِالنَّهَارِ\nثِنْتَيْ عَشْرَةَ رَكْعَةً) .\nمنكر.\nأخرجه عبد الله بن أحمد (١/١٤٧) قال: حدثني عثمان بن أبي\nشيبة: ثنا سعيد بن خثيم أبو معمر الهلالي: ثنا فضيل بن مرزوق عن أبي\nإسحاق عن عالم بن ضمرة عن علي ﵁ قال: ... فذكره.\nوبهذا الإسناد أخرجه أبو يعلى في \"مسنده \" (١/٣٨٣/٤٩٥) لكن بالزيادة","vol":"13","page":502},{"text":"التي بين المعكوفتين. وقال المعلق عليه:\n\"إسناده صحيح\"!\nولعله اغتر بقول الهيثمي في \"المجمع\" (٢/٢٣١):\n\"رواه أبو يعلى، ورجاله رجال (الصحيح) خلا عاصم بن ضمرة وهو ثقة ثبت \".\nكذا قال، وأقره المصحح المشار إليه، وفيه ما يأتي:\nأولًا؛ قوله: \"ثبت \" لعله سبق قلم أو اشتبه عليه بغيره مثل عاصم بن\nسليمان الأحول؛ فإنه حري به، وأما ابن ضمرة فهو دون ذلك يقينًا، وقد أشار إلى\nذلك الذهبي بقوله في \"الكاشف \":\n\"وثقه ابن المديني، وقال (س): ليس به بأس. وقال ابن عدي بتليينه، وهو\nوسط \".\nثانيًا: لم يعزه لعبد الله بن أحمد، وهو من شرطه، وقد رواه من طريقه ومن\nطريق أبي يعلى أيضًا الضياء المقدسي في \"المختارة\" (رقم ٤٩٣ و٤٩٤ - بتحقيقي)،\nوضعفته هناك لما يأتي.\nثالثا: سعيد بن خثيم ليس من رجال \"الصحيح\"، وإن كان صدوقًا، وقال\nالحافظ في \"التقريب\":\n\"له أغاليط \".\nرابعًا: فضيل بن مرزوق - وإن كان صدوقًا ومن رجال مسلم - ففيه كلام كثير\nحتى قال الحاكم:","vol":"13","page":503},{"text":"\"ليس هو من شرط الصحيح، وقد عيب على مسلم إخراجه لحديثه \".\nولهذا قال الحافظ:\n\"صدوق يهم \".\nخامسًا: أبو إسحاق - وهو السبيعي - كان اختلط كما تقدم في الذي قبله،\nولا يدرى هل سمع فضيل بن مرزوق منه قبل الاختلاط أم بعده؟ فإن سلم ممن\nدونه؛ فهو من تخاليطه؛ لأن سفيان وشعبة روياه عنه عن عاصم بن ضمرة عن\nعلي بلفظ:\n\"كان يصلي من النهار ست عشرة ركعة\" ودون الشطر الأول منه، كما تقدم\nهناك ولذلك فالحديث منكر. فتأمل الفرق بين التحقيق، وبين ارتجال الحكم على\nإسناده بالصحة!\n<span data-type=\"title\" id=toc-6256>٦٢٣٣ </span>- (كان إذا فَرِحَ؛ غَضَّ طَرْفَه) .\nغريب.\nولم أقف على إستاده حتى الآن، وإنما أورده ابن الأثير في مادة\n(غضض) وقال في تفسيره:\n\"أي: كسر، وأطرق، ولم يفتح عينه، وإنما كان يفعل ذلك ليكون أبعد من\nالأشر والمرح \".\nوأورده الحافظ ابن القطان في أول كتابه \"النظر في أحكام النظر\" (ق ٢/٢)\nوأشار إلى ضعفه بقوله:\n\" لو صح \".","vol":"13","page":504},{"text":"<span data-type=\"title\" id=toc-6257>٦٢٣٤ </span>- (يَأْتِيكُمْ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ مُؤْمِنًا مُهَاجِرًا، فَلَا تَسُبّوا\nأَبَاهُ فَإِنّ سَبّ الْمَيّتِ يُؤْذِي الْحَيّ، وَلَا يَبْلُغُ الْمَيّت) .\nموضوع.\nأخرجه الواقدي في \"المغازي \" (٢/ ٨٥٠ - ٨٥٣)، ومن طريقه الحاكم\nفي \"المستدرك \" (٣/٢٤١)، وعن هذا البيهقي في \"المدخل \" (٧١٠/٣٩٨)، وابن\nعساكر في \"تاريخ دمشق \" (١١/٧٥٥ - ٧٥٦) عن الواقدي أيضًا قال: حدثني\nابن أبي سبرة عن موسى بن عقبة عن أبي حبيبة مولى الزبير عن عبد الله بن\nالزبير قال:\n\"لما كان يوم فتح مكة؛ هرب عكرمة بن أبي جهل، وكانت امرأته أم حكيم\nبنت الحارث بن هشام امرأة عاقلة، أسلمت ثم سألت رسول الله ﷺ الأمان\nلزوجها، فأمرها برده، فخرجت في طلبه، وقالت له: جئتك من عند أوصل\nالناس، وأبر الناس، وخير الناس، وقد استأمنت لك فأمنك، فرجع معها، فلما\nدنا من مكة، قال رسول الله ﷺ لأصحابه: (فذكر الحديث)، فلما بلغ باب\nرسول الله ﷺ؛ استبشر، ووثب له رسول الله ﷺ قائمًا على رجليه فرحًا\nبقدومه \". والسياق للحاكم، وهو مختصر رواية \"المغازي \"، وسكت عنه الحاكم\nوالذهبي، وكذلك البيهقي، وذلك - في ظني - لظهور ضعفه بل وضعه؛ لأن\nالواقدي نفسه متروك، وشيخه ابن أبي سبرة وهو: أبو بكر بن عبد الله بن أبي\nسبرة رموه بالوضع كما في \"التقريب \".\nلكن أخرج ابن عساكر (١١/٧٥٨) من طريق محمد بن يحيى بن عمر بن\nعلي: نا علي بن حرب: نا سفيان عن عمرو قال:\nلما قدم عكرمة بن أبي جهل المدينة؛ اجتمع الناس، فجعلوا يقولون: هذا ابن\nأبي جهل، هذا ابن أبي جهل! فقال رسول الله ﷺ:","vol":"13","page":505},{"text":"\"لا تؤذوا الأحياء بسبِّ الأموات \".\nقلت: وعمرو هو: ابن دينار؛ فهو مرسل، وإسناده جيد، ومحمد بن يحيى\nابن عمر بن علي هو: أبو جعفر الطائي الموصلي، ترجمه الخطيب في \"التاريخ \"\n(٣/ ٤٣٢ - ٤٣٣) وقال:\n\"سمعت أبا حازم العبدري الحافظ ذكره، فقال: لا أعلمه إلا ثقة، ولا أعرف\nأحدًا تكلم فيه. وسألت البرقاني عنه؟ فحسَّن أمره. حدثت عن أبي الحسن بن\nالفرات أنه قال: لم يكن بالمحمود الأمر في الرواية ثم.\nوكذا في \"اللسان \" ولم يزد إلا أنه قال:\n\"ومضى له ذكر في ترجمة محمد بن خلف بن جعفر\".\nوهناك ذكر لابن خلف هذا حديثًا منكرًا من روايته عن أبي جعفر الطائي،\nفقال:\n\"وأبو جعفر ثقة\".\nقلت: وهذا المرسل من الحديث صحيح؛ لأن له شاهدًا من حديث المغيرة بن\nشعبة، كنت خرجته في \"الصحيحة\" (٢٣٩٧) وغيره. وله شاهد آخر عن سعيد\nابن زيد مخرج في \"التعليق الرغيب \" (٤/١٧٥) .\nولقد كان الباعث على تخريج هذا الحديث أن كثيرًا من المطخرين يلهجون\nبذكره كتابة وخطابة؛ بمناسبة خوضهم حول القيام للداخل تكريمًا له، دون أن\nيبينوا آفته! ثم رأيت ما هو أبشع من ذلك، وهو ذكر الحافظ ابن عبد البر للحديث\nفي \"الاستيعاب \" بصيغة الجزم، فقال:","vol":"13","page":506},{"text":"\" وقال ﷺ لأصحابه: إن عكرمة يأتيكم ... \" الحديث!\nولقد أحسن الحافظ بعدم ذكره إياه في \"الإصابة\"، ولو أنه أورده مبينًا وضعه\nأو وهاءه؛ لكان أحسن!\n(تنبيه): لقد عزا السيوطي الحديث في \"الجامع الكبير\" لابن سعد مع الواقدي\nوابن عساكر، ولم أره في \"طبقات ابن سعد\"، فالظاهر أنه في القسم الذي لم ي\nطبع منه. والله أعلم.\n<span data-type=\"title\" id=toc-6258>٦٢٣٥ </span>- (كان يبدأُ إذا دخل بالسواك، وإذا خرج؛ صلى ركعتين) .\nمنكر.\nأخرجه ابن حبان (٤/٩٦/٢٥٠٥): أخبرنا محمد بن الحسن بن مكرم\n- بالبصرة -: حدثنا أبو بكر بن أبي شيبة: حدثنا شريك عن المقدام بن شريح\nعن أبيه عن عائشة قال: قلت لها: بأي شيء كان يبدأ رسول اللَّهِ ﷺ إذا دخل\nعليك، وإذا خرج من عندك؟ قالت: ... فذكره.\nقلت: وهذا إسناد ضعيف، ومتن منكر، وذلك من وجوه:\nأولًا: محمد بن الحسن بن مكرم هذا لم أجد له ترجمة. وقد خالفه ابن\nماجه في متنه فقال في \"سننه \" (١/١٠٦/٢٩٠): حدثنا أبو بكر بن أبي شيبة ...\nبه دون جملة الصلاة. وهو المحفوظ كما يأتي، وكذلك هو في \"مصنف ابن أبي\nشيبة\" (١/١٦٨)، وهو من رواية الحافظ بقي بن مخلد.\nثانيا: شريك - وهو: ابن عبد الله القاضي - وهو ضعيف لسوء حفظه، وقد\nتقدمت له أحاديث كثيرة، فراجع فهارس الرواة في المجلدات المطبوعة ترجمة\nشريك، ولذلك لم يخرج له مسلم إلا متابعة؛ كما قال الذهبي في \"الكاشف \"\nتبعًا للمنذري، خلافًا لمن وهم، فراجع بيان ذلك تحت الحديث المتقدم (٩٢٩) .","vol":"13","page":507},{"text":"ثالثًا: المخالفة في المتن، فقال أحمد (٦/١٨٢ و٢٣٧): ثنا يزيد: أنا شريك ...\nبه، إلا أنه قال:\n\" ... وبأي شيء كان يختم؟ قالت: كان يبدأ بالسواك، ويختم بركعتي\nالفجر\".\nويزيد هو: ابن هارون، ثقة حافظ احتج به الشيخان.\nوتابعه أسود بن عامر قال: ثنا شريك ... به مختصرًا دون السؤال، ولفظه:\n\"كان أول ما يبدأ به إذا دخل بيته السواك، وآخره إذا خرج من بيته الركعتين\nقبل الفجر\".\nأخرجه أحمد أيضًا (٦/ ١١٠) .\nوأسود بن عامر ثقة أيضًا من رجال الشيخين.\nقلت: فرواية هذين الثقتين تبينان أن الركعتين المذكورتين فِي حَدِيثِ الترجمة\nهما ركعتا سنة الفجر، ففي رواية ابن حبان اختصار حمله على أن ترجم له بقوله:\n\"ذكر ما يستحب للمرء إذا أراد الخروج من بيته أن يودعه بركعتين \"!\nوهذا خطأ نشأ من وهم لعله من شيخ ابن حبان الذي لم أعرفه، أخطأ فيه\nعلى ابن أبي شيبة كما تقدم تحقيقه، ومن أبواب \"مصنفه \" قوله (٢/٨١):\n\"الرجل يريد السفر، قن كان يَسْتَحِبُّ له أن يصلي قبل خروجه \". ثم ذكر تحته\nبعض الآثار وحديث المطعم بن المقدام مرسلًا بلفظ:\n\"ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد\nسفرًا\". وقد تقدم الكلام عليه برقم (٣٧٢) . فلو كان حديث الترجمة عند ابن\nأبي شيبة لأورده في الباب المذكور.","vol":"13","page":508},{"text":"وإن من أوهام الشيخ عبد الله الدويش ﵀ في \"تنبيه القارئ \" جزمه\nبحسن هذا الحديث المرسل! لحديث ابن مسعود الآتي بعد هذا مع بيان ضعفه\nوأنه شاهد قاصر، ومثله في القصور قوله ﷺ:\n\"إذا خرجت من منزلك فصَلِّ ركعتين تمنعانك من مخرجِ السوء، وإذا دخلت\nإلى منزلك فصل ركعتين تمنعانك من مدخل السوء\".\nوإسناده جيد كما كنت حققته في \"الصحيحة\" (١٣٢٣) من حديث أبي\nهريرة. وهذا وإن كان يشترك مع الحديث المرسل في الدلالة على شرعية الصلاة\nعند الخروج للسفر؛ فهو لا يشهد للحديث المرسل إلا فيما اشتركا فيه كما هو ظاهر\nلا يحتاج إلى بيان.\nومثله حديث الترجمة؛ لو كان محفوظًا، فقد ساقه الدويش عقب الذي\nقبله، فخفي عليه أنه منكر غير معروف، ووهم في قوله:\n\"وإسناده على شرط مسلم \"!\nكذا قال! وهو خطأ أيضًا لما سبق بيانه أن شريكًا لم يحتج به مسلم، وقد\nأخرجه مسلم وابن حبان أيضًا (١٠٧١)، وكذا ابن خزيمة (١/٧٠) وغيرهم من طرق\nعن المقدام بن شريح بالشطر الأول فقط، وهو مخرج في \"صحيح أبي داود\" (٤١) .\nثم وجدت لشريك متابعًا يؤكد خطأ رواية ابن حبان، ذلك هو إسرائيل عن ا\nلمقدام بن شريح ... به بلفظ:\n\"كان يصلي ركعتين قبل الفجر، ثم يخرج فيصلي، فإذا دخل؛ تسوك \".\nأخرجه أبو بكر الشافعي في \"الفوائد\" (ق ١١٣/١)، ومن طريقه ابن عساكر","vol":"13","page":509},{"text":"في \"التاريخ، (٨/٦٤) قال: حدثنا محمد بن غالب: حدثني عبد الصمد: ثنا\nإسرائيل ... به.\nقلت: وهذا إسناد جيد، محمد بن غالب هو: تمتام، وهو حافظ متقن، فيه\nكلام يسير، مترجم في \"الميزان \" و\" اللسان \" و\"السير\" (١٣/٣٩٠ - ٣٩٢)، ولم\nيورده الذهبي في \"الضعفاء\":\nوشيخه عبد الصمد هو؛ ابن النعمان، مختلف فيه، ترجمته في \"الميزان \"\nو\"اللسان \"، وقال الذهبي في \"الضعفاء\":\n\"صدوق مشهور\".\nومن فوقه ثقات من رجال مسلم.\nوجملة القول: أن حديث الترجمة وقع لابن حبان مختصرًا؛ فأوهم معنى\nآخر، فالصواب أن المراد بدلالة ما تقدم:\n\"وإذا أراد أن يخرج؛ صلى ركعتين سنة انفجر، ثم خرج إلى المسجد\"، وليس\nمسافرًا.\n<span data-type=\"title\" id=toc-6259>٦٢٣٦ </span>- (صلِّ ركعتين. قاله لرجل يُريدُ أن يَخْرُجَ للتجارة) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (١٠/٢٥١/١٠٤٦٩) من طريق\nعبد الله بن سفيان عن الأعمش عن أبي وائل عن عبد الله قال:\nجاء رجل إلى رسول الله ﷺ فقال: يا رسول الله! إني أريد أن أخرج إلى\nالبحرين في تجارة؛ فقال ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير عبد الله بن سفيان وهو:\nالواسطي، ذكره العقيلي في \" الضعفاء\" وقال (٢/٢٦٢):","vol":"13","page":510},{"text":"\"لا يتابع على حديثه \".\nوكذا في \"الميزان \" و\"اللسان \".\nوأما قول الهيثمي في \"المجمع \" (٢/٢٨٣):\n\"رواه الطبراني في \"الكبير\"، ورجاله موثقون \".\nكذا قال وأقره الشيخ الدويش (ص ٨٥/٩٤) ! وجعله شاهدًا للحديث المرسل\nالذي أوردته تحت الحديث السابق: \"ما خلف عبد على أهله أفضل من ركعتين ... \"\nالحديث، ففاته الحقائق التالية:\nالأولى: أنه شاهد قاصر؛ لأنه لا يشهد للأفضلية المذكورة فيه، ولو أنه عكس؛\nلأصاب، أي أن يقول إن المرسل يشهد لهذا، كما يشهد له حديث أبي هريرة\nالمذكور هناك، أي: لصلاة الركعتين عند السفر.\nالثانية: أن قوله: \"موثَّقون\" ليس في قوة ما لو قال: \"ثقات\"، بل قد عرفنا\nمن استقرائنا لقوله هذا: \"موثَّقون\" أنه يشير إلى توهين التوثيق من جهة، وإلى أنه\nمن توثيق ابن حبان المعروف بتساهله في التوثيق من جهةٍ أخرى، وهو في ذلك\nتابع للذهبي في \"الكاشف\"، فإن من عادته إذا قال في المترجم فيه: \"وثّق\"؛ فإنه\nيعني تفرد بتوثيقه ابن حبان!\nالثالثة: أن عبد الله بن سفيان هذا لم يوثقه أحد حتى ولا ابن حبان مع\nتضعيف العقيلي إياه كما تقدم، فقول الهيثمي على إطلاقه وهم ظاهر ما كان\nينبغي للدويش أن يقلده! ولكنه التحويش، والإعراض عن التحقيق والتفتيش.\n(فائدة): تبين من تخريج هذا الحديث والذي قبله، أنه قد توفر ثلاثة أحاديث\nفي الصلاة عند السفر، فهل يمكن الاستدلال بذلك على مشروعية هذه الصلاة؟","vol":"13","page":511},{"text":"فالجواب: نعم، فإن حديث أبي هريرة منها وحده ينهض لإثبات الشرعية، فكيف\nإذا انضم إليه الحديث المرسل المذكور معه، ولكن لا يلزم من ذلك صحة المرسل،\nولا هذا الحديث الآمر بهذه الصلاة، فأرجو الانتباه للفروق الموجودة بين الأحاديث\nإذا كانت ضعيفة، ثم الاحتجاج أو الاستشهاد بها اجتمعت عليه، وهذا من فقه\nالحديث الذي قلما ينتبه له، كالشيخ الدويش رحمه الله تعالى.\n<span data-type=\"title\" id=toc-6260>٦٢٣٧ </span>- (الاعتكافُ في كلِّ مسجٍد تُقامُ فيه الصلاةُ) .\nضعيف جدًا.\nأخرجه أبو بكر الشافعي في \"الفوائد\" (ق ٩٦/٢): حدثنا\nمحمد بن علي: ثنا قطن؛ ثنا حفصة قال: حدثني إبراهيم عن نصر عن جويبر\nعن الضحاك عن النزال بن سبرة أنه قال:\nأتى حذيفة بن اليمان على فتية في المسجد، فقال: ما هؤلاء؟ فقيل: قوم\nعكوف، فقال: ما كنت أحسب أن يكون اعتكاف إلا في مسجدٍ نفرٍ (كذا)، وقال\nعبد الله: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، ورجاله مترجمون في \"التهذيب\"؛ غير محمد\nابن علي وهو: السكري المروزي، أورده الخطيب في \"تاريخ بغداد\" (٣/ ٧٠) برواية\nالشافعي هذا وعلي بن عمر السكري، وساق له حديثًا واحدًا غير هذا، ولم يذكر\nفيه جرحًا ولا تعديلًا.\nوشيخه قطن هو: ابن إبراهيم النيسابوري، وهو صدوق يخطئ كما في\n\"التقريب \".\nوحفص هو: ابن عبد الله السلمي ثقة من رجال البخاري.\nوابراهيم هو: ابن طهمان، ثقة أيضًا من رجال البخاري.","vol":"13","page":512},{"text":"ونصر هو: ابن عمران الضبي ثقة من رجال الشيخين.\nومن فوقه ثقات؛ غير جويبر وهو: ابن سعيد البلخي، قال الحافظ:\n\"ضعيف جدًا\". وقال الذهبي في \"الكاشف \":\n\" تركوه \".\nقلت: فهو آفة هذا الحديث.\nوله علة أخرى، وهي النكارة والمخالفة؛ فقد جاء الحديث من طريق أخرى\nصحيحة عن حذيفة في إنكاره الاعتكاف على الفتية، وفيه أن عبد الله - وهو: ابن\nمسعود - قال لحذيفة:\n\"فلعلهم أصابوا وأخطأت \"، ليس فيه حديث الترجمة، بل فيه أن حذيفة\nاحتج بقوله ﷺ:\n\"لا اعتكاف إلا في المساجد الثلاثة\".\nأخرجه عبد الرزاق وغيره، وهو مخرج في \"الصحيحة\" (٢٧٨٦) . وا نظر \"قيام\nرمضان \" (ص ٣٦) .\n<span data-type=\"title\" id=toc-6261>٦٢٣٨ </span>- (سَيَخْرُجُ مِنْ (الْكَاهِنَيْنِ) رَجُلٌ يَدْرُسُ الْقُرْآنَ دِرَاسَةً لَا\nيَدْرُسُهَا أَحَدٌ يَكُونُ بَعْدَهُ) .\nمنكر.\nأخرجه أحمد (٦/١١)، والبزار (٣/٩٥/٢٣٢٨)، وابن سعد (٧/٥٠٠ -\n٥٠١و ١٣٤ - ١٣٥/ القسم المتمم)، والفسوي في \"المعرفة\" (١/٥٦٣)، والطبراني في\n\"المعجم الكبير\" (٢٢/١٩٧/٥١٨ و٣١٤/٧٩٤)، وابن عساكر في \"التاريخ \" (١٥/\n٨٨٥) من طريق أبي صخر عن عبد الله بن معتب - أو مغيث - ابن أبي بردة عن\nأبيه عن جده قال: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره. زاد ابن سعد وغيره:","vol":"13","page":513},{"text":"قال نافع: قال ربيعة: فكنا نقول: هو محمد بن كعب القرظي و(الكاهنان):\nقريظة والنضير.\nوقال البزار:\n\"لا نعلمه يروى إلا بهذا الإسناد\".\nقلت: وهو ضعيف مظلم، وله علتان:\nالأولى: عبد الله بن معتب أو مغيث على الشك، وَهُوَ مَجْهُولٌ الحال، ذكره\nفي \"الجرح\" برواية أبي صخر هذا فقط. وذكره البخاري في \"التاريخ \" برواية ابن\nإسحاق وسماعه منه. وتبعه ابن حبان في \"الثقات \" (٧/٤٣) .\nوالأخرى: أبوه معتب أو مغيث مجهول العين لا يعرف إلا بهذه الرواية، أشار\nإلى ذلك الحافظ في \"التعجيل\".\nفمن الأوهام الظاهرة توثيق الهيثمي إياه بقوله (٧/١٦٧):\n\"رواه أحمد والبزار والطبراني من طريق عبد الله بن مغيمث عن أبيه عن جده،\nوعبد الله ذكره ابن أبي حاتم، وبقية رجاله ثقات\"!\n<span data-type=\"title\" id=toc-6262>٦٢٣٩ </span>- (من قرأ ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ ...﴾ إلى\nقوله: ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾ فقال وأنا أشهد بما شهد الله به،\nاستودع الله هذه الشهادة، وهي لي عند الله عهدٌ -؛ يؤتى بصاحبها\nيوم القيامة، فيقول الله تعالى: عبدٌ عهد إليَّ، وأنا أحق من وَفَى\nبالعهد، أدخلوا عبدي الجنة) .\n) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٣/٣٢٥): حدثنا محمد بن زكريا","vol":"13","page":514},{"text":"الغلابي قال: حدثنا عمار بن عمر بن المختار: حدثني أبي قال: حدثني غالب\nالقطان عن الأعمش عن أبي وائل عن عبد الله بن مسعود قال: قال رسول الله\nﷺ ...: فذكره.\nأورده في ترجمة عمار بن عمر بن المختار وقال:\n\"لا يتابع على حديثه، ولا يعرف إلا به \". وقال الذهبي فيه مشيرًا إلى هذا\nالقول:\n\"فيه كلام، لكن الراوي عنه محمد بن زكريا الغلابي كذاب \".\nقلت: وهو كما قال، لكن الغلابي توبع، فأخرجه ابن عدي في \"الكامل \"\n(٥/٣٥ و٦/٧)، والطبراني في \"المعجم الكبير\" (١٠/٢٤٥)، وابن عبد البر في\n\"الجامع \" (١/٩٩)، والبغوي في \"تفسيره \" (١/٢٨٦) من طرق عن عمار بن عمر\nابن المختار ... به. وفيه قصة لغالب القطان مع الأعمش مستنكرة عندي. أورده\nابن عدي في الموضع الأول في ترجمة عمر هذا، وقال:\n\"يحدث بالبواطيل عن يونس بن عبيد وغيره، ومقدار ما يرويه فيه نظر\".\nقلت: وبه أعله العراقي، فقال في \"تخريج الإحياء\" (١/٣٣٥):\n\"أخرجه أبو الشيخ ابن حيان في \"كتاب الثواب \" من حديث ابن مسعود ...\nوفيه عمر بن المختار، روى الأباطيل، قاله ابن عدي \".\nوتابعه على ذلك تلميذه الهيثمي؛ إلا أنه هوَّن القول في عمر هذا فقال في\n\"المجمع \" (٦/٣٢٦):\n\"رواه الطبراني، وفيه عمر بن المختار، وهو ضعيف\".","vol":"13","page":515},{"text":"وكذلك فعل الشيخ زكريا الأنصاري (ت ٩٢٥) فقال في \"تعليقه على\nالبيضاوي \" (ق ٨٣/ ٢):\n\"رواه الطبراني والبيهقي بسند ضعيف \".\nوأورده ابن عدي في الموضع الآخر في ترجمة غالب القطان، وقال فيه:\n\"الضعف على حديثه بيِّن \"!\nكذا قال! وقد ردوه عليه؛ لأن الرجل لم يضعفه غيره، بل وثقوه، بل قال\nأحمد:\n\"ثقة ثقة\"، وأخرج له الشيخان وغيرهما حديث أنس في السجود على\nالثوب، وهو مخرج في \"الإرواء\" (٢/١٦/٣١١)، وهو مما ساقه ابن عدي في\nترجمة غالب! فتعقبه الذهبي في ترجمته من \"الميزان \" بقوله:\n\"رواه غير واحد عن غالب \"، وهذا لا طائل تحته، فكان ينبغي تعقبه\nبتصحيح الشيخين إياه، والعجيب أنه لما ذكر حديث الترجمة من طريق ابن عدي\nتعقبه بقوله:\n\"قلت: الآفة من عمر؛ فإنه متهم بالوضع فما أنصف ابن عدي في إحضاره\nهذا الحديث في ترجمة غالب، وغالب من رجال (الصحيحين) \"!\nقلت: فكان تعقبه لابن عدي فِي حَدِيثِ أنس أولى، لأنه لا آفة له مع كونه\nفي \"الصحيحين \"، وأغرب من هذا أن الحافظ لما أورد غالبًا هذا في \"مقدمة الفتح \"\n(ص ٤٣٤) وذكر توثيق أحمد المذكور آنفًا وغيره؛ قال:\n\"وأما ابن عدي فذكره في \"الضعفاء\"، وأورد أحاديث الحمل فيها على الراوي\nعنه عمر بن مختار البصري، وهو من عجيب ما وقع لابن عدي، والكمال لله ... \".","vol":"13","page":516},{"text":"ثم أشار إلى حديث أنس، وأفاد أنه ليس لغالب في \"الصحيحين \" سواه.\nووجه الغرابة عدم تعقبه أيضًا لابن عدي في تضعيفه لحديث أنس هذا مع\nأنه تعقبه في الأحاديث الأخرى. لكن قوله فيها: إن الحمل فيها على الراوي عنه\nعمر ... خطأ فاحش، لأنها كلها - وهي سبعة أحاديث - ليس فيها عمر هذا إلا\nالسابع منها وهو هذا.\nأما الحديث الأول فهو حديث أنس الصحيح.\nوأما الثاني: فإسناده إلى غالب القطان ضعيف. لكن له طرق أخرى يتقوى\nبها، خرجت بعضها في \"ظلال الجنة\" (٢/٣٩٨) .\nوأما الثالث: فإسناده إليه ضعيف، ولذلك خرجته فيما تقدم من هذه \"السلسلة\"\n(٤٣٨١) .\nوأما الرابع: ففي السند إليه مختلف فيه، لكن فوقه أعرابي عن أبيه لم\nيسميا، فهما العلة، ولذلك خرجته فيما تقدم أيضًا (٤٦٠٦) .\nوأما الحديث الخامس: فأعجب من العجب أن يورده في ترجمة غالب وراويه\nعنه ميسرة بن عبد ربه متهم بالوضع، وقد تقدمت لة أحاديث منها في الأبدال\nبرقم (١٤٧٤) وراجع الفهرس المتعلق بالرواة.\nوأما الحديث السادس؛ فالسند إليه صحيح، ولكن شيخه: رجل عن أبيه،\nولم يسميا فهما مجهولان، فهما علة الحديث، ولذلك كنت أوردته في \"ضعيف\nأبي داود\" (٥١٠)، وهو فيه مطول، وقد رددت هناك إيراد ابن عدي لهذه\nالأحاديث في ترجمة غالب هذا.","vol":"13","page":517},{"text":"وأما السابع: فهو حديث الترجمة كما تقدم.\nوبالجملة: فإعلال الحديث بغالب لا وجه له البتة لثقته، ولا بالغلابي\nلمتابعته، وإنما هي عمار بن عمر بن المختار وأبيه، وقد ختم الحافظ ترجمة عمار في\n\" اللسان \" بقوله:\n\"وأورده البيهقي في \"الشعب \" من طريق عمار بن عمر بن المختار عن أبيه،\nوقال: عمار وعمر ضعيفان، ولم يأت به غيرهما. فبرئ الغلابي من عهدته \".\nوذكر في آخر ترجمة غالب من \"التهذيب \" متعقبًا على ابن عدي إيراده في\nهذه الترجمة، ثم ذكر أن الحديث منكر، وأن الحمل فيه على الراوي عنه عمر بن\nالمختار.\nثم إن الحديث قد روي من طريق أخرى مختصرًا جدًا، وهو الآتي بعده.\n(تنبيهات):\nأولًا: لم يتيسر لي الوقوف على الحديث في \"شعب الإيمان \" للبيهقي، وقد\nعزاه إليه الحافظ - كما رأيت آنفًا - وتبعه على ذلك السيوطي في \"الدر المنثور\"\n(٢/١٢)، ولم يساعدني على العثور عليه الفهارس الموضوعة لـ \"الشعب \"؛ فإنه لم\nيذكرفيه بهذا اللفظ: \"من قرأ: ﴿شهد الله ...﴾ ولا بلفظ: \"يجاء بصاحبها ... \"\nكما هو في رواية الآخرين عن عمار بن عمر بن المختار، فيمكن أن يكون أوردوه في\nحرف آخر لا ينصرف ذهن الباحث إليه.\nثم رأيت الحديث في \"الشعب \" (٢/٤٦٤/٢٤١٤)، وفي \"تاريخ بغداد\"\n(٧/١٩٣) بلفظ: \"يؤتى بصاحبها ... \".","vol":"13","page":518},{"text":"ثانيًا: عزاه السيوطي للطبراني في \"الأوسط \"، فلا أدري إذا كان هذا صوأبًا؛\nفيستدرك على الهيثمي الذي لم يعزه إلا لـ \"الطبراني \" مطلقًا، وذلك يعني أنه في\n\"الكبير\"، وقد سبق مني الدلالة على مكانه منه، أو أن ذلك العزو كان وهمًا، ولم\nأر فائدة كبرى للبحث عنه في \"المعجم الأوسط \" للتأكد من الراجح من الاحتمالين.\nثالثًا: قد أورد الحديث الشيخان الحلبيان في كتابيهما \"مختصر تفسير ابن\nكثير\" على أنه حديث صحيح؛ كما نصا على ذلك في المقدمة. وهذا - مع\nالأسف - من التشبع بما لم يعطيا، وبخاصة الشيخ الصابوني منهما؛ فإنه لا\nيكتفي بإيراده مضللًا لقرائه وموهمًا لصحته! بل يزيد في التشبّع بنقل تخريج\nالحديث الذي ذكره ابن كثير، إلى التعليق على \"مختصره \" موهمًا أيضًا القراء أن\nالتخريج هو من بحثه وجهده! هداه الله. ثم رأيته فعل مثله فيما سماه بـ \"صفوة\nالتفاسير\"! فقد أورده فيه (١/١٩٤)، وقال في التعليق عليه:\n\"رواه الطبراني في الكبير\".\nفهلَاّ أدَّى الأمانة العلمية، فذكر هنا على الأقل ما ذكره العلماء في علة هذا\nالحديث وضعفه، ولو بالاقتصار على قول الهيثمي المتقدم! ولا يسعني بهذه\nالمناسبة إلا أن أذكر أن الشهادة التي قدمها الشيخ محمد الغزالي المصري في تقريظه\nلهذا الكتاب موهمًا القراء أن الصابوني كان متثبتًا من صحة الأحاديث التي أوردها\nفي \"صفوته \"، فهي شهادة لا تساوي شهادة امرأة يزكيها الشيخ الغزالي بل هي\nدونها؛ لأنها صدرت من غير متخصص في الحديث، بل هو شديد العداء لأهله،\nفكيف يكون متخصصأفيه؟!\n<span data-type=\"title\" id=toc-6263>٦٢٤٠ </span>- (وأنا أشهدُ أنك لا إلهَ إلا أنتَ العزيزُ الحكيمُ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١/٨٥/ ٢٥٠)، وابن السني","vol":"13","page":519},{"text":"في \"عمل اليوم والليلة\" (١٣٩/٤٢٩) من طريق محمد بن أبي السَّري العسقلاني:\nثنا عمر بن حفص بن ثابت بن أسعد بن زرارة الأنصاري: ثنا عبد الملك بن\nيحيى بن عباد بن عبد الله بن الزبيرعن أبيه عن جده عن عبد الله بن الزبير عن\nالزبير بن العوام قال: سمعت رسول اللَّهِ ﷺ يقول حين تلا هذه الآية: ﴿شَهِدَ اللَّهُ\nأَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ إلى قوله: ﴿العزيز الحكيم﴾ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم؛ فيه علل:\n١ - عبد الملك بن يحيى؛ هذا أورده البخاري وابن أبي حاتم في كتابيهما برواية\nالوليد بن مسلم عنه عن عروة بن الزبير، وساق له البخاري حديثًا آخر، ولم يذكرا\nفيه جرحًا ولا تعديلًا؛ فهو مجهول. وأما ابن حبان فذكره في \"الثقات/ أتباع\nالتابعين\" (٧/٩٥) برواية الوليد أيضًا.\n٢ - عمر بن حفص بن ثابت هذا، لم أجد له ترجمة فيما تيسر لي من المراجع.\n٣ - محمد بن أبي السري هو: ابن المتوكل، قال الحافظ:\n\"صدوق عارف، له أوهام كثيرة\".\nوللحديث طريق آخر، فقال أحمد (١/١٦٦): ثنا يزيد: ثنا بقية بن الوليد:\nحدثني جبير بن عمرو، عن أبي سعد الأنصاري عن أبي يحيى مولى آل الزبير\nابن العوام عن الزبير بن العوام ﵁ قال: سمعت رسول الله ﷺ - وهو\nبعرفة - يقرأ هذه الآية ... الحديث نحوه.\nقلت: وهذا أيضًا إسناد ضعيف مظلم.\n١ - أبو يحيى هذا، لا يعرف إلا بهذا الإسناد، ولم يترجمه أحد فيما علمت،","vol":"13","page":520},{"text":"والحافظ لما أورده في كنى \"التعجيل\"؛ لم يزد على أن ساق له هذا الحديث! من\n\"المسند\".\n٢ - وجبير بن عمرو - وهو القرشي - يبدو أنه من شيوخ بقية المجهولين، وقال\nالحسيني:\n\"لا يدرى من هو؛ وقال في \"الاحتفال\": مجهول \".\nذكره الحافظ في \"التعجيل\"، وعقب عليه فقال:\n\"أحسب أن هذا غلط نشأ عن تصحيف في اسمه وتحريف في اسم أبيه، وإنما\nهو حبيب بن عمر الأنصاري الآتي في حرف الحاء المهملة\".\nكذا قال، وذكر هناك أنه روى عنه بقية أيضًا، فكأنه لهذا ظن أنه هو، وفيه\nبعد، لأن هذا أنصاري، وذاك قرشي، كما وقع فِي حَدِيثِ آخر قبل هذا في\n\"المسند\"، وعلى افتراض أنه هو، فهو مجهول أيضًا، كما قال الدارقطني. وقال\nابن أبي حاتم عن أبيه:\n\"هو ضعيف الحديث مجهول، لم يروعنه غير بقية\".\n٣ - أبو سعد الأنصاري لا يعرف أيضًا إلا في هذا الإسناد، ولم يذكر الحافظ\nفيا التعجيل \" إلا هذا.\nوأما يزيد، فهو: ابن عبدربه كما في سند الحديث الذي قبل هذا في \"المسند\"\nوهو ثقة من شيوخ مسلم.\nوالحديث قال الهيثمي في \"المجمع \" (٦/٣٢٥):\n\"رواه أحمد والطبراني، وفي إسناديهما مجاهيل \".","vol":"13","page":521},{"text":"ورواه ابن أبي حاتم من الطريق الأولى كما في \"تفسير ابن كثير\"، وأورده الشيخ\nالرفاعي الحلبي في \"مختصره\"ساكتًا عليه مشعرًا بصحته كما فعل في الحديث\nالذي قبله!\n<span data-type=\"title\" id=toc-6264>٦٢٤١ </span>- (الخشوع في القلوب، وأن تُلين كتفك للمرء المسلم، وأنْ\nلا تلتفت في صلاتك) .\nموقوف ضعيف.\nأخرجه ابن ا! لمبارك في \"الزهد\" (٤٥٣/١١٤٨) قال: أخبرنا\nعبد الرحمن المسعودي قال: أنبأني أبو سنان الشيباني عن رجل عن علي أنه سئل\nعن قول الله ﷿: ﴿الذين هم في صلاتهم خاشعون﴾؛ قال: ... فذكره.\nومن طريق ابن المبارك أخرجه الحاكم (٢/٣٩٣)، ومن طريقه البيهقي في\n\"السنن\" (٢/٢٧٩) لكنهما سميا الرجل عبيد الله بن أبي رافع، وقال الحاكم:\n\"صحيح الإسناد\". ووافقه الذهبي!\nكذا قالا، وفيه علتان:\nالأولى: اختلاط المسعودي، وهو: عبد الرحمن بن عبد الله بن عتبة بن عبد الله\nابن مسعود الكوفي، قال الذهبي نفسه في \"الميزان \":\n\"أحد الأئمة الكبار، سيئ الحفظ ... وقال ابن القطان: اختلط حتى كان لا\nيعقل؛ فضعف حديثه، وكان لا يتميز في الأغلب ما رواه قبل اختلاطه مما رواه بعد\".\nوقال الحافظ:\n\"صدوق اختلط قبل موته، وضابطه أن من سمع ببغداد فبعد الاختلاط \".\nهذه هي العلة الأولى.","vol":"13","page":522},{"text":"والأخرى: اضطرابه في إسناده، وهو ظاهر في الرواية الأولى: أنه لم يسم\nالرجل، بخلاف الأخرى، فيحتمل أن يكون ذلك من شيخ الحاكم فيه الحسن بن\nحليم المروزي، ويحتمل أن يكون من المسعودي، وكل محتمل.\nأما الأول، فلأن المروزي هذا، وهو: الحسن بن محمد بن حليم، هكذا سماه\nالذهبي في ترجمته لشيخه أبي المُوجِّه في \"سير أعلام النبلاء\" (١٣/٣٤٧)، ذكره\nفي جملة الرواة عنه، ولم يترجم له فيه، ولا وجدته عند غيره، فهو في حكم\nالمجهولين.\nوأما الآخر فلما عرفت من اختلاط المسعودي. لكن يرجح الأول أمران:\nالأول: أن ابن المبارك قد توبع على إسناده في \"الزهد\" من قبل خالد بن\nعبد الله عن المسعودي ... به لم يسم الرجل.\nأخرجه ابن جرير في \"تفسيره \" (١٨/٣) بسند صحيح عنه، أعني خالدًا وهو:\nالطحان الواسطي، وهو ثقة من رجال الشيخين.\nوالآخر: أن المسعودي قد توبع على الوجه الأول، فقال عبد الرزاق في \"المصنف \"\n(٢/٢٥٥/٣٢٦٣)؛ عن الثوري عن أبي سنان الشيباني عن رجل [عن علي] ... به.\nوأخرجه ابن جرير: حدثنا الحسن قال: أخبرنا عبد الرزاق ... به. ومنه\nاستدركت الزيادة.\nفيتلخص مما تقدم أن تسمية شيخ أبي سنان الشيباني بـ \"عبيد الله بن أبي رافع \"؛\nغير محفوظ، فتكون العلة الأخرى هي جهالة هذا الشيخ. والله أعلم.\nثم إن الشطر الأول من الحديث \"الخشوع في القلب \" أخرجه ابن جرير\nوالبيهقي (٢/٢٨٠ - ٢٨١) بإسنادين صحيحين عن قتادة قوله.","vol":"13","page":523},{"text":"ولقد كان الباعث على تخريج هذا الحديث مع كونه غير مرفوع أنني رأيت\nالحافظ قال في \"الفتح، (٢/٢٢٥) قال وقد ذكر الخلاف في تفسير الخشوع:\n\" ويدل على أنه من عمل القلب حديث علي: \"الخشوع في القلب \" أخرجه\nالحاكم، وأما حديث \"لو خشع [قلب] هذا؛ خشعت جوارحه \" ففيه إشارة إلى أن\nالظاهر عنوان الباطن \".\nفظاهر قوله: \"حديث علي ... \" يشعر أن الحديث مرفوع عند الحاكم ويؤيده\nقوله: لاوأما حديث: لو ... \" فإن هذا قد روي مرفوعًا، ولا يصح، ولذلك كنت\nخرجته قديمًا في \"الضعيفة، (١١٠)، فدفعًا لهذا الظاهر، وبيانًا لكونه موقوفًا أولًا،\nوضعيفًا ثانيًا، كتبت هذا التحقيق. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6265>٦٢٤٢ </span>- (انصرفي أيّتها المرأةُ، وأَعْلِمي مَنْ وراءك من النّساء أنّ\nحسن تبعُّل إحداكن لزوجها، وطلبها مرضاته، وأتباعها موافقته يعدل\nذلك كلَّه) .\nضعيف.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٢/٦٠٩) من طريق العباس\nابن الوليد بن مَزْيَد: أخبرني أبو سعيد الساحلي - واسمه الأخطل بن المؤمل\nالجُبَيلي -: نا مسلم بن عبيد عن أسماء بنت يزيد الأنصارية من بني عبد الأشهل:\nأنها أتت النبي ﷺ وهو بين أصحابه، فقالت: بأبي أنت وأمي يا رسول الله!\nأنا وافدة النساء إليك واعلم - نفسي لك الفداء - أثه ما من امرأة كانت في شرق\nولا غرب سمعت بمخرجي هذا أو لم تسمع إلا وهي على مثل رأيي: أن الله بعثك\nإلى الرجال والنساء كافة؛ فآمنا بك وبإلهك، وإنا - معشر النساء - محصورات،\nمقصورات، قوا عد بيوتكم، ومقضى شهواتكم، وحاملات أولادكم، وأنكم","vol":"13","page":524},{"text":"- معاشر الرجال - فضلتم علينا بالجمع والجماعات، وعيادة المرضى وشهود الجناثز،\nوالحج بعد الحج، وأفضل من ذلك الجهاد في سبيل الله، وأن الرجل منكم إذا\nخرج حاجًا أو معتمرًا أو مرابطًا؛ حفظنا لكم أموالكم، وغزلنا لكم أثوابكم، وربينا\nلكم أولادكم؛ أفما نشارككم في هذا الخير يا رسول الله؟ فالتفت النبي ﷺ إلى\nأصحابه بوجهه كله، ثم قال: \"سمعتم مقالة امرأة قط أحسن من مساءلتها عن\nأمر دينها من هذه؟ \" قالوا: يا رسول الله! ما ظننا أن امرأة تهتدي إلى مثل هذا!\nفالتفت النبي ﷺ إليها ثم قال: ... (فذكر الحديث)، قال: فأدبرت المرأة وهي\nتهلل وتكبر استبشارًا.\nوقال ابن عساكر:\n\"قال ابن منده: رواه أبو حاتم الرازي عن العباس بن الوليد بن مزيد. وفرّق\nابن منده بين أسماء هذه وبين أسماء بنت يزيد بن السكن، غريب لم نكتبه إلا\nمن حديث العباس، وقد روى حبان بن علي العَنزي عن رشدين بن كريب عن\nأبيه عَنْ اِبْنِ عَبَّاسٍ شيئًا من هذا\".\nثم ساق ابن عساكر إسناده الآخر من طريق أبي نعيم الحافظ بسنده عن العباس\nابن الوليد ... به.\nقلت: والعباس هذا ثقة، لكن شيخه أبو سعيد الساحلي الجبيلي لم أجد من\nوثقه حتى ولا ابن حبان، وقد أورده ابن ماكولا في \"الإكمال \" (٢/٢٥٨) والسمعاني\nفي \"الأنساب، بهذه الكنية - ولم يسمياه - بروايته عن أبي زياد عبد الملك بن\nداود، وعنه عبد الله بن يوسف.\nقلت: فيكون مجهول الحال، ولم يورده أبو أحمد الحاكم في \"الكنى\" لا","vol":"13","page":525},{"text":"فيمن سمي، ولا فيمن لم يسم، وكذلك صنع الذهبي في \"المقتنى\"، إلا أنه قال\nفي الآخر:\n\" وعدة يجهلون تركهم \" فلعله ممن عناهم.\nثم إنني أخشى أن يكون بين مسلم بن عبيد وأسماء بنت يزيد انقطاعٌ؛ فإني\nلم أر من ذكر له رواية عنها، وإنما روى عن أنه بن مالك، وأبي عسيب مولى\nرسول الله ﷺ، وعن جمع من التابعين، وأنس متأخر الوفاة كما هو معلوم، وأبو\nعسيب كذلك فيما أظن، ولذلك أورده الحافظ في \"التقريب \" في الطبقة الخامسة\nوهي الطبقة الصغرى من التابعين الذين رأوا الواحد والاثنين - يعنى من الصحابة -\nولم يثبت لبعضهم السماع من الصحابة. والله أعلم.\nومسلم بن عبيد هذا كنيته أبو نُصَيرة، وهو بها أشهر.\nوالحديث أشار إلى ضعفه ابن عبد البر بقوله في \"الاستيعاب \":\n\"روي عنها أنها أتت النبي ﷺ ... \" فذكره مختصرًا.\nوأما الحافظ فأعرض عنه بالكلية؛ فلم يذكره في \"الإصابة\".\nثم رأيت رواية أبي حاتم في \"تاريخ واسط \" لبحشل قال (ص ٧٥): ثنا أبو\nحاتم محمد بن إدريس الرازي قال: ثنا العباس بن الوليد بن مزيد قال: ثنا أبو سعيد\nالساحلي (وهو: عبد الله بن سعيد) عن مسلم بن عبيد وهو: أبو نصيرة ... إلخ.\nقلت: هكذا وقع فيه: \"وهو: عبد الله بن سعيد\" ولا أدري ممن هذا التفسير،\nهل هو من بحشل، أم من أبي حاتم؟ والظاهر الأول؛ فإن ابن أبي حاتم لم يورده في\nكتابه \"الجرح والتعديل \".","vol":"13","page":526},{"text":"ثم تبين لي أنه من العباس بن الوليد نفسه؛ فقد أخرجه البيهقي في \"شعب\nالإيمان \" (٦/٤٢٠ - ٤٢١)، ومن طريقه ابن عساكر أيضًا (٦/٣٦٣) من طريق الحاكم\nوشيخين آخرين له قالوا: أنا أبو العباس محمد بن يعقوب قال: قرئ على العباس\nابن الوليد - وأنا أسمع - قيل له: حدثكم أبو سعيد الساحلي - وهو: عبد الله بن\nسعيد - ... ! لخ.\nقلت: فقد اختلفوا في اسم أبي سعيد، فمنهم من قال: \"الأخطل بن المؤمل \".\nومنهم من قال: \"عبد الله بن سعيد\"، وهو الأكثر؛ كما ذكر ابن عساكر في ترجمة\nعبد الله، ولم يذكر فيه جرحًا ولا تعديلًا، وبهذا الاسم ذكره الذهبي في \"المقتنى\"\nوبيَّض له أيضًا كما هي عادته.\nوأما حديث حبان بن علي العنزي عن رشدين ... عَنْ اِبْنِ عَبَّاسٍ، الذي\nعلقه ابن عساكر؛ فلم أجد من وصله عنه على ضعفه، وإنما وجدته عن أخيه مندل\n- وهو ضعيف أيضًا - يرويه عن رشدين بن كريب عن أبيه عَنْ اِبْنِ عَبَّاسٍ قال:\nجاءت امرأة إلى النبي ﷺ فقالت: يا رسول الله! أنا وافدة النساء إليك ...\nالحديث نحوه مختصرًا، وزاد في آخره:\n\"وقليل منكن من يفعله\".\nأخرجه البزار (٢/١٨١/١٤٧٤)، وابن الجوزي في \"العلل \" (٢/١٤٠)، وقال:\n\"لا يصح \".\nقلت: ورشدين ضعيف أيضًا، وبه أعله الهيثمي (٤/٣٠٥)؛ فقصر، وأشار\nالمنذري في \"الترغيب \" (٣/٦٤) إلى ضعف الحديث.\nوقد رواه عن رشدين يحيى بن العلاء وهو متهم بالوضع، ويأتي تخريجه في\nالذي بعده.","vol":"13","page":527},{"text":"وقد روي من طريق أخرى مختصرًا جدًا عن هشام بن يوسف عن القاسم بن\nفياض عن خلاد بن عبد الرحمن بن جندة عن سعيد بن المسيب سمع ابن عباس\nقال:\nقالت امرأة: يا رسول الله ما جزاء غزو المرأة؟ قال:\n\"طاعة الزوج واعتراف بحقه\".\nوهو ضعيف أيضًا لجهالة القاسم بن فياض أو ضعفه، وقد رواه من طريقه\nالبخاري أيضًا في \"التاريخ\" كما تقدم برقم (٥٧٣٣) .\n<span data-type=\"title\" id=toc-6266>٦٢٤٣ </span>- (عِنْدَ أُمِّكَ قِرَّ؛ فَإِنَّ لَكَ مِنَ الأَجْرِ عِنْدَهَا مِثْلَ مَا لَكَ فِي\nالْجِهَادِ) .\nموضوع.\nأخرجه عبد الرزاق (٨/٤٦٣)، وعنه الطبراني (١١/٤١٠) عن يحيى بن\nالعلاء عن رشدين بن كريب - مولى ابن عباس - عن أبيه عَنْ اِبْنِ عَبَّاسٍ قال:\nجاء رجل وأمه إلى النبي ﷺ وهو يريد الجهاد، وأمه تمنعه، فقال: ...\nفذ كره. قال:\nوجاءه رجل آخر، فقال: إني نذرت أن أنحر نفسي! فشغل النبي ﷺ،\nفذهب الرجل، فوجد يريد أن ينحر نفسه، فقال النبي ﷺ:\n\"الحمد لله الذي جعل في أمتي من يوفي النذر، ويخاف ﴿يومًا كان شره\nمستطيرًا﴾ هل لك من مال؟ \"، قال: نعم. قال: \"اهد مائة ناقة، واجعلها في\nثلاث سنين، فإنك لا تجد من يأخذها منك معًا \".\nثم جاءته امرأة فقالت: إني رسولة النساء إليك ... الحديث مثل رواية مندل","vol":"13","page":528},{"text":"ابن علي العنزي المذكورة في الحديث الذي قبله.\nقلت: وهذا موضوع؛ أفته يحيى بن العلاء فإنه كان يضع الحديث، وقد\nتقدمت له أحاديث فراجعه في (فهارس الرواة المترجم لهم) .\nوشيخه رشدين ضعيف، وبه فقط أعله الهيثمي في مواضع من \"المجمع\"\n(٤/١٨٩ و٣٠٦ و٥/٣٢٢) وقال في الموضع الأول:\n\"وهو ضعيف جدًا جدًا \"!\nكذا فيه بتكرار جدًا، فلعله من الناسخ أو الطابع؛ فإنه غير معهود منه،\nوإعلاله بيحيى بن العلاء أولى كما لا يخفى على العلماء، فلعله لم يتنبه له.\nوأسوأ منه سكوت المعلق الأعظمي على \"المصنف\"؛ فلم يعله لا بهذا ولا بذاك،\nوهذا مما لا يجوز له باتفاقهم؛ لأنه من كتمان العلم، وهذا إن كان منهم، وإلا\nففاقد الشيء لايعطيه!!\nويغني عن هذا الحديث الموضوع قوله ﷺ:\n\" الزمها؛ فعقد الجنة عند رجليها\".\nوهو مخرج في \"المشكاة\" (٤٩٣٩)، و\"الإرواء\" (١١٩٩) .\n<span data-type=\"title\" id=toc-6267>٦٢٤٤ </span>- (نِعْمَ المقبرةُ هذه. وزعم ابن جُريج أنها مقبرة مكة) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (١/ ٢٨٤)، والبزار في \"مسنده \" (٢/٤٩)\nمن طريق أبي عاصم: حدثنا ابن جريج قال: أخبرني إبراهيم بن أبي خداش\nعَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ قال: ... فذكره.\nوأخرجه الأزرقي في \"أخبار مكة\" (٢/٢٠٩)، وكذا الفاكهي (٤/٥٠/٢٣٦٩)،","vol":"13","page":529},{"text":"ومن طريقه الديلمي في \"مسنده، (٣/٩٨) من طريقين آخرين عن ابن جريج ...\nبه، ولفظه:\n\"نعم المقبرة ثنية الشعب. يعني: مقبرة مكة\".\nوتابعهم عبد الرزاق فقال في \"المصنف \" (٣/٥٧٩/٦٧٣٤)، ومن طريقه أحمد\n(١/٣٦٧)، والطبراني في \"المعجم الكبير\" (١١/١٣٧/١١٢٨٢) قال: عن ابن جريج\nبه ... أتم، ولفظه: أن ابن عباس قال:\nلما أشرف النبي ﷺ على المقبرة؛ قال وهو على طريقها الأول أشار بيده وراء\nالضفيرة فقال:\n\" نعم المقبرة\".\nفقلت للذي أخبرني: خص الشعب؟ قال: هكذا كنا نسمع أن النبي ﷺ\nخص الشعب المقابل بالبيت.\nوقال البزار عقب الحديث:\n\"لا نعلمه بهذا اللفظ إلا من هذا الوجه، وابن أبي خداش من أهل مكة، لا\nنعلمه حدث عنه إلا ابن جريج\".\nكذا قال! وهذا حسب ما أحاط به علمه؛ وإلا فقد روى عنه سفيان بن\nعيينة أيضًا كما في \"التاريخ\" و\"الجرح والتعديل\"؛ بل قد ساق حديثه في \"العلل\n(٢/ ٢٧٠) من رواية ابن أبي عمر العدني عن سفيان عن إبراهيم بن أبي خداش\nعَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ في المملوكين:\n\" أطعموهم مما تأكلون ... \" الحديث، وقال:","vol":"13","page":530},{"text":"\" قال أبي: إن رفعه ليس له معنى، والصحيح موقوف \".\nثم ساق له حديث الترجمة، وسكت عنه. وقال الهيثمي (٤/٢٩٨) بعدما\nعزاه لأ حمد والبزار والطبراني:\n\" وفيه إبراهيم بن أبي خداش، حدث عنه ابن جريج وابن عيينة كما قال أبو\nحاتم، ولم يضعفه أحد، وبقية رجاله رجال الصحيح\".\nقلت: وكأنه لم يقف على توثيق ابن حبان إياه؛ وإلا لذكره، وقد أورده في\n\"الثقات \" (٤/١٠ - ١١) من رواية ابن جريج عنه. ولم يقف الحسيني على رواية\nابن جريج عنه، فقال فيه:\n\"مجهول\" فرده الحافظ في \"التعجيل\" برواية ابن جريج أيضًا، وبأن نسبه\nمشهور، وأنه لا سلف له في ذلك.\nوأقول: إن أراد بذلك نفي جهالته العينية؛ فهو مقبول. وإن أراد أنه ثقة؛\nففيه نظر؛ لأنه ليس مشهورًا بالضبط والحفظ، وكونه مشهورًا بالنسب لا ينفع فيما\nنحن فيه؛ كما هو ظاهر، وتوثيق ابن حبان إياه لا يكفي لتساهله الذي شرحه\nالحافظ نفسه في مقدمة \"اللسان\"؛ فهو مجهول الحال. ولذلك فإني أرى أن الحديث\nيحتمل التحسين.\nأما القول بأن إسناده صحيح كما جزم به الشيخ أحمد شاكر - ﵀ -\nفي تعليقه على \"المسند\" (٥/١٥٧ -١٥٨) فهو مما نخالفه فيه، ولا سيما وقد أعل\nأبو حاتم حديث ابن عيينة بالوقف كما تقدم، فلم يبق له إلا هذا الحديث، فمن\nأين لنا أن نطمئن لكونه ضبطه ولم يخطئ فيه؟!","vol":"13","page":531},{"text":"(تنبيه): وقع في التعليق على \"المعجم الكبير\" عقب نقله عبارة \"المجمع\"\nالمتقدمة قوله:\n\"ورواه الترمذي (٩٢٥) وقال: حسن صحيح\"!\nوهذا خطأ مزدوج، فإن الحديث ليس عند الترمذي، ولا عند الهيثمي، فلعله\nسبق قلم أو خطأ مطبعي.\n<span data-type=\"title\" id=toc-6268>٦٢٤٥ </span>- (يُنْزِلُ اللَّهُ كُلَّ يَوْمٍ عِشْرِينَ وَمِائَةَ رَحْمَةٍ: سِتُّونَ مِنْهَا\nللطَّوَّافينَ، وَأَرْبَعُونَ للعاكفينَ حَوْلَ الْبَيْتِ، وَعِشْرُونَ مِنْهَا لِلنَّاظِرِينَ إِلَى\nالْبَيْتِ) .\nموضوع بهذا اللفظ.\nأخرجه الطبراني في \"المعجم الكبير\" (١١/١٢٤/\n١١٢٤٨) من طريق خالد بن يزيد العمري: ثنا محمد بن عبد الله بن عبيد\nالليثي عن ابن أبي مليكة عَنْ اِبْنِ عَبَّاسٍ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته العمري، وهو كذاب، وتقدمت له أحاديث\nموضوعة تراجع في (فهارس المجلدات المطبوعة) .\nومحمد بن عبد الله بن عبيد الليثي متروك، وتقدم له بعض الأحاديث،\nفانظر مثلًا الحديث (٩٩١) .\nوالحديث قد روي من طريق خير من هذه وبلفظ آخر بنحوه، وتقدم برقم\n(١٨٧) بلفظ. \"للمصلين\" ... مكان: \"للعاكفين \".\n(تنبيه): قال صاحبنا الشيخ حمدي عبد المجيد في تعليقه على \"المعجم \":\n\"ولم يذكر الهيثمي، ولا شيخنا هذه الطريق في الضعيفة\".\nقلت: أما أنا فقد كنت أشرت إلى هذه الطريق عند تخريج اللفظ المشار إليه بقولي:","vol":"13","page":532},{"text":"\"والحديث في \"المعجم الكبير\" من طريق أخرى، فيه كذاب آخر بلفظ مغاير\nلهذا بعض الشيء، وسيأتي \".\nفها هو قد أتى بإذن الله ﵎.\nوأما الهيثمي فقد أشار إلى هذه الطريق بقوله (٣/٢٩٢) .\n\"وفي رواية: \"وأربعون للعاكفين \" ... بدل: \" المصلين\" \".\nولكنه لم يتكلم عليها، ولا ذكر علتها؛ فأوهم أنها من طريق يوسف بن السفر\nالذي في الرواية المتقدمة باللفظ الأول!\n<span data-type=\"title\" id=toc-6269>٦٢٤٦ </span>- (ما بعث الله نبيًا إلا وقد أَمَّه بعضُ أُمَّته) (*) .\nضعيف.\nأخرجه أبو نعيم في \"أخبار أصبهان \" وعنه الديلمي في \"مسنده \"\n(٣/٢٨ - الغرائب) من طريق عبد الرحمن بن أحمد الزهري الأعرج: ثنا إبراهيم\nابن أحمد النابتي: ثنا علي بن الحسن بن شقيق: ثنا أبو حمزة السكري عن\nعاصم بن كليب عن عبد الله بن الزبير: ثنا عمر بن الخطاب عن أبي بكر الصديق\n﵃ قال: سمعت النبي ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات من ابن شقيق فمن فوقه، وأما\nإبراهيم بن أحمد النَّابتي، فلم أجد له ترجمة إلا عند السمعاني في نسبته هذه\n(النابتي)، فقال:\n\"المشهور بهذا الانتساب أبو إسحاق إبراهيم بن أحمد بن عبد الله بن يعيش\nالهمذاني - يعرف بابن (النابتي) من أصل (همذان)، وكان والده ولي القضاء بها -\n_________\n(\") وقد سبق للمؤلف - ﵀ - أن خَرّج حديث الترجمة من طريق أخرى (٢٦٥٤\nو٣١٥٩) . (الناشر) .","vol":"13","page":533},{"text":"عن محمد بن عبدان وحميد بن زنجويه وغيرهما، روى عنه محمد بن أحمد بن\nإبراهيم الأصبهاني؛ لأنه قدم أصبهان وحدث بها \".\nوأما الأعرج هذا الراوي عنه، فهو من شيوخ أبي الشيخ الأصبهاني وهو\nمجهول أيضًا\"، وتقدم له حديثان (٢٠٣ و٥٨٣٥) .\nولم أجد لهذا الحديث ما يشهد له سوى ما صح أن أبا بكر الصديق رضي الله\nعنه أمره النبي ﷺ في مرض موته أن يؤم الناس، وأنه ﷺ اقتدى بعبد الرحمن\nابن عوف في الركعة الثانية من صلاة الفجر، وكانوا في سفر في قصة معروفة في\n\"صحيح مسلم\" وغيره. وراجع إن شئت \"فتح الباري\" (٢/١٦٧ - ١٦٨) .\n<span data-type=\"title\" id=toc-6270>٦٢٤٧ </span>- (الزُرقَةُ في البَياضِ يُمْنٌ) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٧/٢٥٨) من طريق محمد بن\nمخلد الرعيني: ثنا يَغْنَم بن سالم عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته يغنم هذا، وفي ترجمته أورده ابن عدي وقال:\n\"يروي عن أنس مناكير، وأحاديثه عامتها غير محفوظة\".\nوقال ابن حبان في \"الضعفاء\" (٣/١٤٥):\n\"شيخ يضع الحديث على أنس بن مالك، روى عنه بنسخة موضوعة\".\nعلى أن الرعيني هذا هو عند ابن عدي مثل يغنم هذا أو شر منه، فقد قال\nفي ترجمته (٦/٢٥٦):\n\"يحدث عن مالك وغيره بالبواطيل، وهو منكر الحديث عن كل من يروي","vol":"13","page":534},{"text":"وقد مضى له من أباطيله بعض الأحاديث فانظر (٤١٠ و١٢٥٢) .\nوالحديث قد روي عن أبي هريرة وعائشة والزهري مرسلًا، وتقدم تخريجه\nبرقم (٢١٧)، وهو موضوع كما جزم بذلك ابن الجوزي وابن القيم.\n<span data-type=\"title\" id=toc-6271>٦٢٤٨ </span>- (لا تُغالوا في أثمانِ السُّيوفِ؛ فإنها مأمورة) .\nموضوع.\nروي من حديث عبد الله بن عباس، وعبد الله بن بسر.\n١ - أما حديث ابن عباس، فيرويه الكلبي عن أبي صالح عنه قال:\nمر رسول الله ﷺ ببقيع الغرقد ورجل يسوم سيفًا، فقال النبي ﷺ: ... فذكره.\nومر برجل يسوم شاة، قال: فقال:\n\"لا تغالوا في اللبن؛ فإنه رزق \".\nأخرجه ابن عدي في \"الكامل \" (٦/١١٧) .\nقلت: أورده في جملة أحاديث ساقها للكلبي وهو: محمد بن السائب وقد\nكذبه غير واحد، وروى ابن عدي عنه أنه قال:\n\"كل شيء أحدث عن أبي صالح فهو كذب \".\nوأبو صالح هذا ليس هو السمان الذي أخرج له الشيخان عن أبي هريرة؛ بل\nهو آخر ضعيف يقال له: باذان كما قال الحافظ، وانظر ما تقدم في ترجمته\n(٣/٢٣٦ و٢٣٧ و٤/٣٥٦) .\n٢ - وأما حديث عبد الله بن بسر، فيرويه طلحة بن زيد عن برد بن سنان\nعن راشد بن سعد عنه رفعه.\nأخرجه الديلمي في \"مسند الفردوس\" (٣/١٦٢ - الغرائب) .","vol":"13","page":535},{"text":"فلت: وهذا موضوع؛ أفته طلحة بن زيد وهو: الرقي، قال الذهبي في \"الكاشف\":\n\"قال أحمد وعلي: كان يضع الحديث \".\nوقد تقدمت له أحاديث.\n<span data-type=\"title\" id=toc-6272>٦٢٤٩ </span>- (لا خيلَ ألقى من الدُّهْمِ، ولا امرأةَ كبِنتِ العمِّ) .\nموضوع.\nأخرجه ابن عدي في (الكامل \" (٦/٣٠١ - ٣٠٢): حدثنا محمد\nابن محمد بن الأشعث: حدثني موسى بن إسماعيل بن موسى بن جعفر بن\nمحمد: حدثني أبي عن أبيه عن جده جعفر عن أبيه عن جده علي بن الحسين\nعن أبيه عن علي مرفوعًا.\nقلت: وهذا موضوع؛ آفته ابن الأشعث هذا، وفي ترجمته ساقه ابن عدي\nفي خمسة وعشرين حديثًا ساقها له بهذا الإسناد، وقال:\n\"كتبت عنه بمصر، حمله شدة ميله إلى التشيع أن أخرج لنا نسخة قريبًا من\nألفا حديث عن موسى بن إسماعيل عن آبائه بخط طري على كاغد جديد، وهي\nقريبة من ألف حديث، عامتها من المناكير\".\nثم قال:\n\"فذكرنا هذه الأحاديث لأبي عبد الله الحسين بن علي بن الحسن - وكان\nشيخًا من أهل البيت بمصر - فقال: كان موسى هذا جاري بالمدينة أربعين سنة ما\nذكر قط أن عنده شيئًا من الرواية عن أبيه ولا عن غيره \".\nوقال الذهبي - بعد أن ذكر بعض الأحاديث المشار إليها منها حديث الترجمة -:\n\"وساق له ابن عدي جملة موضوعات. قال السهمي: ساكلت الدارقطني\nعنه، فقال: آية من آيات الله، وضع ذاك الكتاب يعني: العلويات \".","vol":"13","page":536},{"text":"وأقره الحافظ في \"اللسان\" وقال عقبه:\n\"وقد وقفت على بعض الكتاب المذكور، وسماه \"السنن\" ورتبه على الأبواب،\nوكله بسندٍ واحد\".\nوكان الحافظ تبعًا للذهبي قد أورد المترجم منسوبًا إلى جده، وقال:\n\"من شيوخ ابن عدي، اتهمه ابن عدي بالكذب\".\nولم يتنبها إلى أنه هذا.\nوالحديث أورده السيوطي في \"ذيل الأحاديث الموضوعة\" (ص ١١٣/٥١٨)، وذكر\nملخص قول ابن عدي، وقول الذهبى وما نقله عن الدارقطني، وقول الحافظ عقبه.\nولخص ذلك الشيخ القارئ في \"الأسرار المرفوعة في الأخبار الموضوعة\"\n(ص ٤٠٨) وساق الحديث.\n(تنبيه): لقد اضطربت المصادر المتقدمة في ضبط كلمة (ألقى)، فوقعت في\nطبعات \"الكامل\": (أنقى) بالنون، وهي مهملة في النسخة المصورة. ووقعت في\n\"الميزان\" و\"الأسرار\": (أبقى) بالباء الموحدة، وفي \" الذيل\": (ألفى) باللام ثم الفاء،\nومثله في \"اللسان \" لكن بالقاف مكان الفاء، والمعنى واحد، فغلب على ظني أنه\nأقرب، ولذلك أثبته. والله أعلم.\n<span data-type=\"title\" id=toc-6273>٦٢٥٠ </span>- (يجتمع كل يوم عرفة بعرفات: جبريل وميكائيل وإسرافيل\nوالخضر، فيقول جبريل: ما شاء الله، لا قوة إلا بالله، فيرد عليه\nميكائيل: ما شاء الله، كل نعمة من الله، فيرد عليه إسرافيل: ما شاء\nالله، الخير كله بيد الله، فيرد عليه الخضر: ما شاء الله، لا يصرف","vol":"13","page":537},{"text":"السوء إلا الله، ثم يتفرقون عن هذه الكلمات، فلا يجتمعون إلى قابل\nفي ذلك اليوم، قال رسول الله ﷺ:\nفما من أحد يقول هذه الأربع مقالات حين يستيقظ من نومه إلا\nوكل الله به أربعة من الملائكة يحفظونه ...) الحديث بطوله.\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٥/٦٤٧ - ٦٤٨)، وابن الجوزي\nفي \"الموضوعات\" (١/١٩٦ - ١٩٨) كلاهما من طريق الخطيب - ولم أره في\n\"تاريخ بغداد\" - عن محمد بن علي بن عطية الحارثي: نا علي بن الحسن\nالجهضمي: نا ضمرة بن حبيب المقدسي: نا أبي: نا العلاء بن زياد القشيري\nعن عبد الله بن الحسن عن أبيه عن جده عن علي بن أبي طالب مرفوعًا. وقال\nابن الجوزي:\n\"باطل، فيه عدة مجاهيل \".\nقلت: كأنه يشير إلى من دون عبد الله بن الحسن. وذلك معنى قول الذهبي\nفي ترجمة ضمرة هذا:\n\"جاء في إسناد مجهول بمتن باطل \".\nثم ساق له هذا الحديث. وذكر نحوه شيخه المزي في \"تهذيب الكمال \" فقال\n(١٣/٣١٦):\n\"وهو حديث منكر، وإسناد مجهول\".\nوتبعه الحافظ في \"تهذيبه \" إلا أنه بيَّن الجهالة فقال:\n\"رواته مجاهيل \".","vol":"13","page":538},{"text":"وذكره ابن كثير في \"البداية\" (١/٣٣٣) من رواية ابن عساكر بطرفه الأول\nفقط وقال:\n\"وذكر حديثًا طويلًا موضوعأً تركنا إيراده قصدًا، ولله الحمد\".\nولكنه قال في علي بن الحسن الجهضمي:\n\"وهو كذاب \".\nوهذا مما لم أجد له سلفًا. والله أعلم.\nوأما السيوطي فتعقب ابن الجوزي بقوله في \"اللآلي\" (١/١٦٨):\n\"قلت: أخرجه ابن الجوزي في \"الواهيات \" من طريق عبيد بن إسحاق\nالعطار عن محمد بن ميسرة عن عبد الله بن الحسن ... به. وعبيد: متروك.\nوالله أعلم \".\nوتبعه ابن عراق في \"تنزيه الشريعة\" (١/٢٣٥) ! وزاد على السيوطي فقال ردًا\nعلى قول ابن الجوزي المتقدم:\n\"ذلك لا يقتضي الحكم عليه بالوضع\"! وتعقبه المعلق عليه بقوله:\n\"بل يقتضي الوضع مع ضميمة نكارة المعنى، وإذا كان الحفاظ يحكمون\nبوضع الحديث لنكارة معناه مع ثقة رجاله؛ فكيف لا يحكم بوضعه مع جهالة\nرجاله؟! \".\nقلت: وهذا حق، ولكنهم فاتهم جميعًا علة الحديث الحقيقية، وهي محمد\nابن علي بن عطية هذا، فقد رواه الخطيب من طريق شيخه عبد العزيز بن علي\nالأزجي عنه. وقد ترجم له في \"التاريخ\" (٣/٨٩) فقال:","vol":"13","page":539},{"text":"\" محمد بن علي بن عطية أبو طالب المعروف بـ (المكي)، صنف كتابًا\nسماه \"قوت القلوب\" على لسان الصوفية، ذكر فيه أشياء منكرة مستشنعة في\nالصفات. حدثني عنه محمد بن المظفر الخياط، وعبد العزيز بن علي\nالأزجي ... وقدم بغداد، فاجتمع الناس عليه في مجلس الوعظ، فخلط في\nكلامه، وحُفظ عنه أنه قال: ليس على الخلوقين أضر من الخالق! فبدَّعه\nالناس وهجروه\".\nوله ترجمة في \"الميزان \" و\" اللسان \" و\"الشذرات \" (٣/ ١٢٠! وفي \" السير\"\nو\"المغني في الضعفاء\" للذهبي.\nهذه هي علة الحديث، فمن فوق أبي طالب هذا من المجاهيل؛ الذين لم\nيعرفهم أحد من الحفاظ، الظاهر أنهم من تخاليطه، ولعل ذلك من مبالغته في\nتجويع نفسه باسم الرياضة والزهد، حتى قيل: إنه هجر الطعام زمانًا، واقتصر على\nأكل الحشائش المباحة! وخير الهدى هدى محمد ﷺ.\nثم قال ابن الجوزي عقب الحديث:\n\"وقد أغري خلق كثير من المهووسين بأن الخضر حي إلى اليوم، ورووا أنه\nالتقى بعلي بن أبي طالب وبعمر بن عبد العزيز، وأن خلقًا كثيرًا من الصالحين\nرأوه. وصنف بعض من سمع الحديث ولم يعرف علله كتابًا جمع فيه ذلك، ولم\nيسأل عن أسانيد ما نقل، وانتشر الأمر إلى أن جماعة من المتصنعين بالزهد\nيقولون: رأيناه وكلمناه، فواعجبًا ألهم فيه علامة يعرفونه بها؟! وهل يجوز لعاقل أن\nيلقى شخصًا فيقول له الشخص: أنا الخضر، فيصدقه؟! \".\nوقد جمع الحافظ الأحاديث الواردة في الخضر ﵇ وحياته ولقائه","vol":"13","page":540},{"text":"للنبي ﷺ وبيَّن عللها في ترجمة الخضر ﵇ من كتابه \"الإصابة\".\nومن ذلك الحديث الآتي:\n<span data-type=\"title\" id=toc-6274>٦٢٥١ </span>- (يلتقي الخضر وإلياس ﵉ في كل عام في\nالموسم، فيحلق كل واحد منهما رأس صاحبه، ويفترقان عن هؤلاء\nالكلمات:\nبسم الله ما شاء الله، لا يسوق الخير الا الله، ما شاء الله لا\nيصرف السوء الا الله، ما شاء الله، ما كان من نعمة فمن الله؛ ما\nشاء الله، لا حول ولا قوة الا بالله.\nمن قالهن حين يصبح وحين يمسي ثلاث مرات أمنه الله من\nالغرق والحرق، والسَّرَقِ. وأحسبه قال: ومن الشيطان والسلطان\nوالحية والعقرب) .\nموضوع.\nأخرجه العقيلي في \"الضعفاء، (١/٢٢٤ - ٢٢٥)، وابن عدي في\n\"الكامل \" (٢/٣٢٨)، وابن شاذان في \"المشيخة الصغرى\" (ق ٥٤/٢ رقم ٥٢)، وابن\nعساكر (٥/٦٤٧)، وابن الجوزي في \"الموضوعات، (١/١٩٥ - ١٩٦) من طريق\nالحسن بن رزين عن ابن جريج عن عطاء عَنْ اِبْنِ عَبَّاسٍ مرفوعًا وموقوفًا. وقال:\n\"الحسن بن رزين بصري مجهول، ولا يتابع عليه مسندًا ولا موقوفًا\". وذكر\nابن عدي نحوه، وقال:\n\"والحديث بهذا الإسناد منكر\". وقال ابن الجوزي بعد أن ذكر كلام العقيلي:\n\"وقال ابن المنادي: هذا حديث واهٍ بالحسن بن رزين، والخضر وإلياس مضيا","vol":"13","page":541},{"text":"لسبيلهما\". قال الحافظ عقبه:\n\" وقد جاء من غير طريقه؛ لكن من وجه واهٍ جدًا، أخرجه ابن الجوزي في\n\"الواهيات \"، وفيه أحمد بن عمارة متروك عند الدارقطني، ومهدي بن هلال\nمثله، وقال ابن حبان: مهدي بن هلال يروي الموضوعات \".\n<span data-type=\"title\" id=toc-6275>٦٢٥٢ </span>- (كان إذا خرج إلى الصلاة؛ قال:\nباسم الله، آمنت بالله، توكلت على الله، لا حولَ ولا قوة إلا بالله.\nاللَّهُمَّ بِحَقِّ السَّائِلِينَ عَلَيْكَ، وَبِحَقِّ مَخرجي هَذَا، فَإِنِّي لَمْ أَخْرُجْ\nأَشَرًا، وَلَا بَطَرًا، وَلَا رِيَاءً، وَلَا سُمْعَةً، خَرَجْتُ ابْتِغَاءَ مَرْضَاتِكَ،\nوَاتِّقَاءَ سُخْطِكَ، أَسْأَلُكَ أَنْ تُعِيذَنِي مِنَ النَّارِ، وتُدخِلَني الجنة) .\nضعيف جدًا.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٣٠/٨٢) من\nطريق الوازع بن نافع العقيلي عن أبي سلمة بن عبد الرحمن عن جابر بن عبد الله\nعن بلال مؤذن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ إن لم يكن موضوعأً، فقد قال ابن حبان في\nالوازع هذ ا (٣/ ٨٣):\n\"كان ممن يروي الموضوعات عن الثقات على قلة روايته، ويشبه أن يكون\nالمتعمد لذلك؛ بل وقع ذلك في روايته لكثرة وهمه؛ فبطل الاحتجاج به لما انفرد\nعن الثقات بما ليس من أحاديثهم\".\nوالحاكم على تساهله المعروف قال فيه:\n\"روى أحاديث موضوعة \".","vol":"13","page":542},{"text":"وأشار إلى ذلك البخاري بقوله في \"التاريخ \" (٤/٢/١٨٣):\n\"منكر الحديث \". وقال أحمد وابن معين وأبو داود:\n\"ليس بثقة\". وقال النسائي:\n\"متروك الحديث \". وقال ابن عدي في \"الكامل \" (٧/٩٨):\n\"عامة ما يرويه عن شيوخه غير محفوظة\".\nقلت: فقد اتفقت أقوال أئمة هذا الشأن على أن الوازع هذا ضعيف جدًا لا\nيستشهد به، وهذا ما صرح به الحافظ ابن حجر في \"تخريج الأذكار\"، فقال:\n\"هذا حديث واهٍ جدًا ... \" إلى آخر كلامه الذي كنت نقلته عنه في كتابي\n\"التوسل: أنواعه وأحكامه \" (ص ٩٩) .\nومع هذه النقول عن هؤلاء الأئمة الفحول، نجد أهل البدع والأهواء الذين\nيرمون أهل السنة بما ليس فيهم، يتجاهلون تلك النقول، ويستشهدون بهذا الحديث\nالواهي؛ ليقووا به آخر مثله، وهو حديث أبي سعيد الخدري - \"لمجرد اشتراكهما في\nالتوسل المبتدع -:\n\"اللهم إني أساثك بحق السائلين عليك \" كما كعنت بينت ذلك في الكتاب\nالمومى إليه، وفي \"الضعيفة\" أيضًا برقم (٢٤)، فتجد أولئك المبتدعة يكتمون الحق\nوهم يعلمون، فخذ مثلًا الشيخ عبد الله الغماري المغربي التي تطفح كتبه بالجهل\nبهذا العلم الشريف، مقرونًا بالتجاهل في كثير من الأحيان، فها هو في رسالته\nالتي أسماها \"مصباح الزجاجة\" تجاهل العلل التي كنا شرحناها في الكتابين\nالمذكورين للحديث الآخر المشار إليه - وهو حديث أبي سعيد - فيرد على النووي\nتضعيفه إياه، ويصرح بأنه حسن - دون أن يسوق إسناده ويتكلم عليه كما يقتضيه","vol":"13","page":543},{"text":"هذا العلم الشريف - مع أن فيه ضعفًا في بعض رواته، وتدليسًا خبيثًا واضطرابًا\nكما هو مبين هناك، فتجاهل ذلك كله، وزاد تجاهلًا آخر؛ فقال (ص ٥٥ - ٥٦):\n\"وله شاهد من حديث بلال عند ابن السني \"!!\nونحوه؛ بل وشر منه قول الكوثري في \"مقالاته \" (ص ٢٩٤):\n\"وأخرج ابن السني في \"عمل اليوم والليلة\" بسند فيه الوازع عن بلال \"!!!\nوقد كنت رددت عليه تجاهله لحال الوازع هذا في \"الضعيفة\" (ص ٨٧ - الطبعة\nالجديدة)؛ وإنما أردت هنا - بعد أن عرضت على أعين القراء إسناد ابن السني -\nلأبين لهم كيف يخاتل الكوثري قراءه، ويدلس عليهم، ويعمي حال الراوي الذي\nهو علة الحديث، وأنه لا فائدة من ذكره لشدة ضعفه؟! فإنه عند ابن السني - كما\nرأيت - من رواية الوازع بن نافع العقيلي عن أبي سلمة بن عبد الرحمن عن جابر\nابن عبد الله عن بلال.\nفماذا فعل الكوثري - عامله الله بما يستحق -:\nأولًا: أسقط الواسطتين بين الوازع وبلال؛ ليوهم القراء أنه تابعي!\nثانيًا: لم ينسب الوازع إلى أبيه (نافع) ولا إلى قبيلته (العقيلي)، وذلك كله\nتعمية لحاله على طلبة العلم من قرائه؛ لأن أحدهم لو أراد أن يتحقق من هويته،\nويتعرف على منزلته في الرواية، وليس الإسناد بين يديه؛ فسيرى فيمن يسمى\n(وازعًا) ثلاثة من الرواة ليس فيهم من روى عن بلال! وهذا هو المقصود من تعميته.\nثالثًا: قد علم الكوثري من إسناد ابن السني أن الوازع هو ابن نافع العقيلي،\nومما لا شك فيه أنه يعلم أيضًا سوء حاله في الرواية من أقوال الأئمة المتقدمة فيه،","vol":"13","page":544},{"text":"ومع ذلك تجاهل ذلك كله، وأوهم القراء أنه ممن يستشهد به. وكم له ولأمثاله من\nأهل الأهواء من نحو هذا التدليس والمكر! والله المستعان.\nولا بأس من أن أسوق نوعًا جديدًا من التعمية تقصدها الغماري أيضًا في\nتخريجه للحديث التالي:\n<span data-type=\"title\" id=toc-6276>٦٢٥٣ </span>- (كَانَ إِذَا أَصْبَحَ وَأَمْسَى؛ دَعَا بِهَذِهِ الدَّعَوَاتِ:\nاللَّهُمَّ أَنْتَ أَحَقُّ مَنْ ذُكِرَ، وَأَحَقُّ مَنْ عُبَدَ، وَأَنصر مَنْ ابتُغَيَ،\nوأرأف من ملك، وأجود من سُئل، وأوسع مَنْ أَعْطَى، أَنْتَ الْمَلِكُ لا\nشَرِيكَ لَكَ ... أَسْأَلُكَ بنورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ السَّمَاوَاتُ\nوَالأَرْضُ، بِكُلِّ حَقٍّ هُوَ لَكَ، وَبِحَقِّ السَّائِلِينَ عَلَيْكَ أَنْ تَقْبَلَنِي فِي\nهَذِهِ الْغَدَاةِ أَوْ فِي هَذِهِ الْعَشِيَّةِ، وَأَنْ تُجِيرَنِي مِنَ النَّارِ بِقُدْرَتِكَ) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (ج ٨ رقم ٨٠٢٧)، وفي\n\"الدعاء\" (٢/٩٤٠ - ٩٤١) بإسناد واحد من طريق العباس بن الوليد النرسي: ثنا\nهشام بن هشام الكوفي: ثنا فضال بن جبير عن أبي أمامة الباهلي ﵁\nقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته فضال بن جبير هذا، قال ابن حبان في\n\"ضعفائه \" (٢/٢٠٤):\n\"كان يزعم أنه سمع أبا أمامة، روى عنه البصريون، يروي عن أبي أمامة ما\nليس من حديثه، لا يحل الاحتجاج به بحال \". وقال ابن عدي (٦/٢١):\n\"له عن أبي أمامة قدر عشرة أحاديث كلها غير محفوظة\".","vol":"13","page":545},{"text":"قلت: هي عند الطبراني في \"المعجم الكبير\" علاوة على حديث الترجمة،\nوقد مضى أحدها برقم (٥١١٢)، ونقلت هناك عن الهيثمي أنه قال فيه:\n\"ضعيف جدًا \".\nوله حديث آخر غير التي أشار إليها ابن عدي أنكر من هذا سأذكره بعده إن\nشاء الله تعالى.\nويمكن أن يكون آفة هذا الحديث من الراوي عنه هشام بن هشام الكوفي؛ فإنه\nغير معروف عندي، وإن كان يمكن أن يكون الذي في \"ثقات ابن حبان \" (٩/٢٣٤):\n\"هشام بن علي بن هشام السيرافي أبو علي سكن البصرة، يروي عن أبي\nالوليد الطيالسي ... و... و... مستقيم الحديث، كتب عنه أصحابنا\".\nفإن يكن هو؛ فيكون قد نسب إلى جده، ولا ينافي ذلك أنه بصري أن المترجم\nكوفي، كما لا منافاة بين هذا وذاك وبين كونه (سيرافيًا) نسبة إلى (سيراف) من\nبلاد فارس؛ فإن أصله منها، ثم انتقل إلى البصرة والكوفة. والله أعلم.\nوأما الهيثمي فقد أعله بالأول فقال (١٠/١١٧):\n\"رواه الطبراني، وفيه فضال بن جبير، وهو مجمع على ضعفه \".\nإذا عرفت شدة ضعف هذا الحديث - كالذي قبله -؛ يتبين لك مجددًا تجاهل\nالشيخ الغماري، وتدليسه على قرائه باستشهاده به في \"مصباحه\" المظلم (ص ٥٦)\nلتقوية جملة: \"اللهم إني أسألك بحق السائلين عليك\" المتقدم في الحديث الذي\nقبله! دون أن يسوق إسناده ويتكلم على رجاله، قانعًا بمجرد الدعوة، مع علمه أن\nذلك لا يجدي مع خصومه؛ بل ذلك مما لا يفيد مع المغترين به من مريديه كذاك\nالسقاف؛ إذ اأرادوا العلم والنقاش بدون شقاق، وما أحسن ما قيل:","vol":"13","page":546},{"text":"والدعاوي ما لم تقيموا عليها *** بينات أبناؤها أدعياء\n(تنبيه): \"قَضَال \" بتخفيف الضاد المعجمة - كـ \"سحاب \" - كما في \"القاموس\nالمحيط \". ووقع في بعض المطبوعات بتشديد الضاد\". وهو خطأ.\n<span data-type=\"title\" id=toc-6277>٦٢٥٤ </span>- (إن الله خلق الأنبياء من أشجار شتى، وخلقني وعليًّا من\nشجرة واحدة، فأنا أصلها، وعلي فرعها، والحسن والحسين ثمارها،\nوأشياعنا أوراقها، فمن تعلَّق بغصن من أغصانها؛ نجا، ومن زاغَ؛ هوى، ولو\nأن عبدًا عَبَدَ الله ﷿ بين الصفا والمروة ألف عام، ثم ألف عام، ثم\nألف عام ولم يدرك (!) محبتنا؛ إلا أكبّه الله ﷿ على منخريه في\nالنار \"، ثم تلا: ﴿قل لا أسألكم عليه أجرًا إلا المودة في القربى﴾) .\nموضوع.\nأخرجه ابن عساكر في \"التاريخ \" (١٢/١٤٣)، والذهبي في ترجمة\nفضال من \"الميزان \" من رواية الطبراني وغيره من طريق طالوت بن عباد عن فضال\nابن جبير عن أبي أمامة الباهلي مرفوعًا. وقال ابن عساكر:\n\"هذا حديث منكر، وقد وقع إلينا \"جزء طالوت بن عباد\" بعلو، وليس هذا\nالحديث فيه \".\nوذكره الذهبي فيما أنكر على فضال، وأقره الحافظ، وذكرا فيه قول ابن حبان\nوابن عدي المتقدم في الحديث الذي قبله. وأنا أرى أن الحديث بالموضوعات أولى؛\nلأن لوائح الوضع والتشيع عليه لائحة، فلا أدري لم لم يورده ابن الجوزي في\n\"موضوعاته \" ولم يستدركه السيوطي في \"ذيله \" عليه؟! وكذلك لم يذكره ابن\nالجوزي في \"العلل المتناهية\" على الأقل.","vol":"13","page":547},{"text":"<span data-type=\"title\" id=toc-6278>٦٢٥٥ </span>- (نعمَ البيتُ يَدْخُلُهُ المسلمُ؛ بيتُ الحمَّامِ، وذاك أنه إذا\nدخله - يعني - سألَ اللهَ الجنةَ، واستعاذ بالله من النار.\nوبئسَ البيتُ بيتُ العروسِ وذلك لأنه يُرَغِّبُه في الدنيا وينسيه\nالآخرة) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (٢/٧٤٥) من طريق محمد\nابن يزيد السلمي: نا إسحاق القرشي: نا الحجاج بن أرطاة عن سهيل عن أبيه\nعن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع، آفته إسحاق هذا - وهو: ابن بشر أبو حذيفة الهاشمي\nمولاهم البخاري وليس الكاهلي - وهو كذاب؛ يضع الحديث، وقد تقدمت له\nأحاديث موضوعة، فراجع فهارس الجلدات الأربعة، وبخاصة الأول منها: \"الرواة\nالمترجم لهم \".\nومحمد بن يزيد السلمي لم أعرفه؛ إلا أن يكون المذكور في إسناد حديث أنس\nالآتي بعد هذا بحديث برواية الخطيب، وقوله فيه:\n\"متروك الحديث \".\nوقد روي حديث الترجمة بإسناد آخر، أخرجه ابن السني في \"عمل اليوم\nوالليلة\" (١٠٣/٣١٠) من طريق إسماعيل بن عياش: حدثني يحيى بن عبيد الله\nعن أبيه عن أبي هريرة به مختصرًا بلفظ:\nلانعم البيت يدخله المسلم: الحمام، فإذا دخله؛ سأل الله ﷿ الجنة،\nواستعاذ من النار\".","vol":"13","page":548},{"text":"قلت: وهذا إسناد واهٍ بمرة، يحيى بن عبيد الله - وهو: ابن عبد الله بن موهب\nالتيمي المدني - قال الحافظ في \"التقريب \":\n\"متروك، وأفحش الحاكم، فرماه بالوضع \".\nقلت: هو مسبوق إلى ذلك، فقد قال فيه ابن حبان في \"الضعفاء\" (٣/١٢١):\n\"يروي عن أبيه ما لا أصل له، وأبوه ثقة\"!\nكذا قال في أبيه: \"ثقة\"! وهو من تساهله المعروف؛ فإنه لا يعرف برواية ثقة\nعنه؛ فقد روى عنه أيضًا آخران أحدهما ليس بالقوي، والآخر مجهول. (انظر\n\"التهذيب \")، ولذلك قال الشافعي وأحمد وغيرهما:\n\"لا يعوف \".\nوإسماعيل بن عياش ضعيف في الحجازيين، وهذه منها.\nثم وجدت له متابعًا من رواية أحمد بن منيع: حدثنا عمار بن محمد عن\nيحيى بن عبيد الله ... به. مثل حديث الترجمة.\nذكره الحافظ في \"المطالب المسندة\" (ق ٦/٢) . ورواه البيهقي في \"الشعب \"\n(٦/١٦٠/٧٧٧٩) من طريق ثالث عن يحيى ... به.\nوقد جاء الحديث عن أبي هريرة موقوفًا مختصرًا بلفظ:\n\"نعم البيت الحمام، يذهب الدرن، ويذكر بالنار\".\nأخرجه ابن أبي شيبة في \"المصنف \" (١/١٠٩): حدثنا جرير عن عمارة عن\nأبي زرعة عن أبي هريرة قال: ... فذكره.","vol":"13","page":549},{"text":"قلت: وهذا إسناد صحيح على شرط الشيخين موقوفًا، جرير هو: ابن\nعبد الحميد الضبي، وعمارة هو: ابن القعقاع بن شبرمة الضبي، وأبو زرعة هو: ابن\nعمرو بن جرير بن عبد الله البجلي الكوفي، وكلهم ثقات من رجال \"الصحيحين \"،\nوقد عزاه الحافظ ابن حجر في \"المطالب العالية \" (١/٥٠/١٨٤) لمسدد، وقال:\n\"صحيح موقوف \".\nوكذا قال البيهقي في \"الشعب \" (٦/١٦٠/٧٧٨٠) ورواه من طريق آخر عن\nعما رة.\n(تنبيه): لقد وقفت على بعض الأوهام حول هذا الحديث لجماعة من أهل\nالعلم وغيرهم، من المفيد التنبيه عليها، فأقول:\nالأول: ذكر شيخ الإسلام ابن تيمية ﵀ لفظ أبي هريرة - هذا المختصر -\nفي آخر كتابه \"الكلم الطيب \" بصيغة الجزم:\n\"عن أبي هريرة ﵁ مرفوعًا وموقوفًا\".\nقلت: وهذا خطأ؛ لما فيه من التسوية بين المرفوع والموقوف؛ فإن صيغة \"عن \"\nمن صيغ الجزم، وذلك يفيد صحة الرواية اصطلاحًا، فإذا اعتددنا بذلك رفعنا من\nشأن المرفوع؛ وهو ضعيف جدًا - كما سبق - إن لم يكن موضوعأً، وإن لم نعتد\nبذلك - كما هو رأي البعض - أضعنا قيمة الموقوف وأنه صحيح!\nوالآخر: قوله ﵀ في الموقوف:\n\"وهو أشبه \".\nفإن مثل هذا التعبير، إنما يقال في المرفوع والموقوف، ونحوهما كالمرسل\nوالمتصل؛ إذا كانا متقاربين في الضعف والصحة، أو الإرسال والوصل.","vol":"13","page":550},{"text":"وأما مع التفاوت، والتفاوت البعيد \" فلا ينبغي أن يقال ذلك لما فيه من\nالإيهام، وإنما يقال: \"والموقوف هو المحفوظ \" أو هو \"الصحيح \". وفي ظني أن الشيخ\n﵀ لم يكن مستحضرًا لهذا التفاوت بين المرفوع والموقوف في هذا الحديث؛\nولذلك قال ما قال.\nالثاني: عكس ذلك ابن القيم في آخر \"الوابل الصيب \"؛ فقال:\n\"يذكر عن أبي هريرة أنه قال: نعم البيت الحمام \".\nقلت: وهذا خطأ أيضًا؛ لأنه - وإن كان قد حذف من كلام شيخه ابن تيمية\nالرفع الموهم للتسوية المذكورة آنفًا - فقد أوهم بقوله: \"يذكر\" ضعف الموقوف أيضًا؛\nلأن هذه الصيغة المبنية للمجهول موضوعة اصطلاحًا أيضًا للضعيف، أو هي على\nالأقل لا تدل على صحة الموقوف هذا، وهو صحيح كما عرفت.\nولم يتنبه لهذا الخطأ الشيخ إسماعيل الأنصاري، أو أنه عرف، وكتم لغاية\nفي نفسه، لا تخفى على الأذكياء الذين يعيش في أرضهم - وتلك شنشنة نعرفها\nمن أخزم -! فقال في تعليقه على \"الوابل \" (ص ٢٨٤) بعد أن ذكر كلام ابن تيمية\nالمتقدم دون أي تعليق عليه:\n\"قلت: ولهذا لم يرفعه ابن القيم \"!\nفأقول: ولماذا أنت حابيت ابن القيم، فلم تبين للقراء خطأه في تصديره لهذا\nالأثر الصحيح بقوله: \"يذكر\"؟! وإن جادلت في ذلك وقلت: إن ذلك ليس نصًا في\nالتضعيف، فنقول حينئذٍ: لماذا لم تبين لقرائك صحته؛ إن كنت عالمًا بها؟! وبخاصة\nأنك قد تعهدت في مقدمتك للكتاب (ص ٨) أن تبين درجة ما لم يبينه ابن القيم،\nفكيف وهو هنا ليس لم يبين فقط، بل أشار إلى تضعيف الأثر، وهو صحيح؟! وكم","vol":"13","page":551},{"text":"له من مثل هذه المحاباة للشيخين الجليلين مسايرة منه للحنابلة الذين يعيش بين\nظهرانيهم كما يفعل بعض المبتدعة الذين هو يعرفهم، ويندفع معهم لمحاربة من يدعو\nإلى الكتاب والسنة لبعض الأخطاء التي لا ينجو منها أحد!! حسدًا وبغيًا.\nالثالث: أورد الحافظ في \"المطالب\" حديث الترجمة بتمامه معزوًا لأحمد بن\nمنيع (١) وسكت عنه، وقال البوصيري في \"الإتحاف لما في (كتاب الطهارة) قبيل\n(باب فضل الوضوء وإسباغه):\n\"سنده ضعيف؛ لضعف يحيى بن عبيد الله\".\nوقلَّده الشيخ الأعظمي فيما علقه على \"المطالب \"، ولم يدر أن يحيى هذا\nمتروك متهم؛ كما تقدم. أو لعله درى وجمد؛ لأنه لا علم عنده يساعده على تمييز\nالخطأ من الصواب؛ كما يدل على ذلك تعليقاته على الكتاب المذكور، و\"كشف\nالأستار\"، ولعله ساعده على ذاك الجمود أنه رأى عالمًا فاضلًا وافق البوصيري على\nذلك التضعيف، ألا وهو الحافظ السخاوي في \"المقاصد الحسنة\" (٤٤٩/١٢٥٥) !\nفهو إذن يعرف الحق بالرجال، وليس يعرف الرجال بالحق، خلافًا لما عليه أهل العلم\nوالحق!\nالرابع: لفظ ابن منيع في \"المقاصد\":\n\"نعم البيت الحمام؛ فإنه يذهب بالوسخ، ويذكر الآخرة\".\nفأقول: وهذا خطأ من السخاوي ﵀ تبعه عليه ابن الديبع في \"تمييزه \"\n(١٧٨)، والزرقاني في \"مختصر المقاصد\" (١٩٧/١١٤٩)، والعجلوني في \"كشف\nالخفاء\"! وهكذا يقلد بعضهم بعضًا، لا تحقيق ولا تدقيق! ووجه الخطأ من نواحٍ:\n_________\n(١) قلت: وكذلك رواه البيهقي في \"شعب الإيمان \" (٦/١٦٠/٧٧٧٩) .","vol":"13","page":552},{"text":"الأولى: أن لفظ ابن منيع غير هذا وأتم منه كما تقدم.\nالثانية: أنه بهذا اللفظ ليس مرفوعًا؛ وإنما هو موقوف.\nالثالثة: أنه ليس في إسناده ذاك الواهي الذي في إسناد ابن منيع.\nالرابعة: أنه صحيح، أخرجه البيهقي في \"السنن \" (٧/٣٠٩) من حديث\nأبي الدرداء أنه كان يدخل الحمام فيقول:\n\"نعم البيت الحمام ... \" إلخ؛ إلا أنه قال: \"ويذكر النار\".\nوإسناده صحيح. وتقدم نحوه عن أبي هريرة موقوفًا أيضًا.\nثم قال البيهقي:\nوروينا عَنْ ابْنِ عُمَرَ ﵄ أنه قال: \"نعم البيت ... \". وقد وصله\nفي \"الشعب \" (٦/ ٧٧٨١) من طريق عطية الجدلي عنه. وعطية هو: العوفي\nضعيف.\nقلت: وصح عنه أنه كان يدخل الحمام ...\nأخرجه الطبراني (١٢/ ٢٦٦/١٣٠٦٨) بسند صحيح.\n<span data-type=\"title\" id=toc-6279>٦٢٥٦ </span>- (إِنَّ الْمُسْلِمَةَ إِذَا حَمَلَتْ كَانَ لَهَا أَجْرُ الْقَائِمِ الصَّائِمِ الْمُحْرِمِ\nالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ، حَتَّى إِذَا وَضَعَتْ؛ فَإِنَّ لَهَا بِأَوَّلِ رَضْعَةٍ تُرْضِعُهُ\nأَجْرَ حَيَاةِ نَسَمَةٍ) .\nمنكر جدًا.\nأخرجه أبو يعلى في \"مسنده \" (٤/٣٤٥/٢٤٦٠) بسند صحيح\nعن حسين عن عكرمة عَنْ اِبْنِ عَبَّاسٍ أن النبي ﷺ قال:","vol":"13","page":553},{"text":"\"من تسع وتسعين امرأة واحدة في الجنة، وبقيتهن في النار\". فاشتد ذلك\nعلى من حضر رسول اللَّهِ ﷺ من المهاجرين، فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته الحسين هذا - وهو: ابن قيس الرحبي\nالملقب بـ \"حنش \" - وهو متروك الحديث كما قال أحمد والنسائي وغيرهما. وقال\nالبخاري:\n\"أحاديثه منكرة جدًا، ولا يكتب حديثه \".\nوكذا قال الجوزجاني كما في \"التهذيب \".\nوالحديث مما فات على الهيثمي؛ فلم يورده في \"مجمع الزوائد\" وهو على\nشرطه، كما فات ذلك على السيوطي؛ فلم يستدركه في \"اللآلي\" (٢/١٧٥) على\nابن الجوزي الذي أورد في \"الموضوعات \" (٢/٢٧٣ - ٢٧٤) حديثين آخرين؛ أحدهما\nعن أبي هريرة، والآخر عن أنس، وحكم بوضعهما، ووافقه السيوطي، وكذا ابن\nعراق، ولكنه قال (٢/٢١١):\n\"وتعقب بأن له طريقًا آخر من حديث عبد الرحمن بن عوف، أخرجه أبو\nالشيخ. قلت: فيه عبد الرحيم، وأظنه ابن زيد العمي، وإلا فهو مجهول، وأنا لا\nأشك أنه موضوع. والله أعلم \".\n<span data-type=\"title\" id=toc-6280>٦٢٥٧ </span>- (سيأتي من بعدي رجل يقال له: النُعْمانُ بن ثابت، ويُكْنَى\nأبا حنيفة؛ لَيَحْيَيَنَّ دينُ الله وسنتي على يَدَيْه) .\nموضوع.\nأخرجه الخطيب في \"التاريخ \" (٢/٢٨٨ - ٢٨٩) من طريق محمد\nابن يزيد بن عبد الله السلمي قال: نبأنا سليمان بن قيس عن أبي المعلى بن\nالمهاجر عن أبان عن أنس مرفوعًا، وقال الخطيب:","vol":"13","page":554},{"text":"\"لم أكتب هذا الحديث إلا من هذا الوجه، وهو باطل موضوع، ومحمد بن\nيزيد متروك الحديث، وسليمان بن قيس وأبو المعلى مجهولان، وأبان بن أبي\nعياش رمي بالكذب \".\nقلت: وأقره الحافظ في \"اللسان\". وأبان وإن كان متهمًا بالكذب؛ فإني أرى\nأن الآفة من أحد هؤلاء المجهولين الجهلة، ولا أستبعد أن يكون من متعصبة الحنفية\nالذين يستحلون الكذب على رسول الله ﷺ عصبًا لإمامهم ﵀.\n<span data-type=\"title\" id=toc-6281>٦٢٥٨ </span>- (بكى شعيبٌ النبيُّ ﷺ من حبِّ الله حتى عَمِيَ، فردَّ\nالله إليه بصره، وأوحي إليه يا شعيبُ! ما هذا البكاء؟ أشوقًا إلى\nالجنة أم خوفًا من النار؟ قال: إلهي وسيدي أنت تعلم ما أبكي شوقًا\nإلى جنتك، ولا خوفًا من النار؛ ولكني اعتدت حبك بقلبي فإذا\nنظرت إليك؛ فما أبالي ما الذي يصنع بي. فأوحي الله إليه: يا شعيب!\nإن يك ذلك حقًا فهنيئًا لك لقائي، يا شعيب! لذلك آخذُ منك\nموسى بن عمران كليمي) .\nموضوع.\nأخرجه الخطيب في \"التاريخ \" (٦/٣١٥)، ومن طريقه ابن عساكر\nفي \"تاريخه \" (٢/٨٦٣)، وكذا ابن الجوزي في \"العلل \" (١/٤٩ - ٥٠) قال: أخبرنا\nأبو سعد - من حفظه -: حدثنا أبي بسنده عن إسماعيل بن عياش عن بحير بن\nسعد عن خالد بن معدان عن شداد بن أوس مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته أبو سعد هذا - واسمه: إسماعيل بن علي بن\nالحَسَن تن بن بندار الواعظ الإستراباذي -؛ بل وأبوه، وكلاهما كذاب، وفي ترجمة\nالابن أورده الخطيب وقال فيه:","vol":"13","page":555},{"text":"\"قدم علينا بغداد حاجًا، وسمعت منه بها حديثًا واحدًا مسندًا منكرًا \".\nثم ساق هذا. وتعقبه ابن عساكر؛ فقال:\n\"رواه الواحدي عن أبي الفتح محمد بن علي الكوفي عن علي بن الحسن بن\nبندار، كما رواه ابنه إسماعيل عنه؛ فقد برئ من عهدته\". زاد:\n\"والتصقت الجناية بأبيه، وسيأتي، وإسماعيل مع ذلك متهم\".\nوقال الذهبي في \"الميزان\":\n\"هذا حديث باطل لا أصل له\". وأقره الحافظ. ثم نقل عن السمعاني أنه قال:\n\"كان يقال له: كذاب ابن كذاب، وكان يقص ويكذب\".\nقلت: وخفي هذا كله على ابن الجوزي، فأعله بإسماعيل بن عياش، وهو ثقة\nفي روايته عن الشاميين، وهذه منها، مع أنه قال:\n\"هذا حديث لا أصل له، قال الخطيب: هو حديث منكر\".\nولو أنه علم ما تقدم من كون الحديث من رواية الكذاب عن الكذاب؛ لأورده في\n\"الموضوعات \".\n<span data-type=\"title\" id=toc-6282>٦٢٥٩ </span>- (ما من آدمي أحد إلا في رأسه سلسلتان: إحداهما في\nالسابعة، والأخرى في الأرض السابعة، فإذا تواضع؛ رفعه الله بالسلسلة\nالتي في السماء، وإذا أراد أن يرفع نفسه؛ وضعه الله [بالسلسلة التي\nفي الأرض]) .\nمنكر.\nأخرجه البزار (٤/٢٢٣/٣٥٨١ - كشف الأستار)، والخرائطي في \"مساوئ\nالأخلاق \" (٢٥٩/٥٨٨)، والبيهقي في \"شعب الإيمان \" (٦/٢٧٧/٨١٤٢)، والديلمي","vol":"13","page":556},{"text":"في \"مسنده\" (٣/٢٤) من طريق ابن لال كلهم عن زمعة بن صالح عن سلمة بن\nوهرام عن عكرمة عَنْ اِبْنِ عَبَّاسٍ مرفوعًا. وقال البزار:\n\"لا ثعلمه يروى عَنْ اِبْنِ عَبَّاسٍ \"إلا بهذا الإسناد \".\nقلت: وهو ضعيف؛ علته زمعة، وبه أعله الهيثمي فقال في \"المجمع \" (٨/٨٣):\n\"والأكثر على تضعيفه، وبقية رجاله ثقات \". وقال الحافظ في \"التقريب \":\n\"ضعيف، وحديثه عند مسلم مقرون \".\nقلت: وسلمة بن وهرام مختلف فيه أيضًا، ولعله خير من زمعة؛ فقد قال\nالحافظ فيه:\n\"صدوق\".\nوالحديث عزاه السيوطي للخرائطي في \"مساوئ الأخلاق!، والحسن بن سفيان\nوابن لال والديلمي. \"الجامع الكبير\".\nقلت: وهو عندي منكر بهذا اللفظ؛ فقد جاء من طريق أخرى عن ابن\nعباس وعن غيره دون ذكر السلسلتين، وهو المعروف؛ ولذلك خرجته في\n\"الصحيحة\" (٥٣٨) .\n<span data-type=\"title\" id=toc-6283>٦٢٦٠ </span>- (قَالَ جِبْرِيْلُ: يَا مُحَمَّدُ! إِنَّ اللهَ يَقُوْلُ: مَنْ صَلَّى عَلَيْكَ\nعَشْرَ مَرَّاتٍ؛ اسْتَوْجَبَ الأَمَانَ مِنْ سَخَطِهِ) .\nمنكر.\nأخرجه الذهبي في \"سير أعلام النبلاء\" (١٣/٢٩٦) بإسناده عن بَقِيِّ\nابنِ مَخْلَدٍ: حدثنا هانئ بن المتوكل عن معاوية بن صالح عن رجل عن مجاهد\nعن علي ﵁ قال: لو أَنِّي أَنْسَى ذِكْرَ اللهِ مَا تَقَرَّبْتُ إِلَى اللهِ إِلَاّ بِالصَّلَاةِ\nعَلَى النَّبِيِّ ﷺ، سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: ... فذكره.","vol":"13","page":557},{"text":"قلت: وهذا إسناد ضعيف، سكت عنه الذهبي لظهور ضعفه، وله علتان:\nالأولى: جهالة الرجل الذي لم يسمَّ، وبه أعله المعلق على \"السير\"؛ فقصر.\nوالأخرى: ضعف هانئ بن المتوكل، قال الذهبي في \"الميزان \":\n\"عمّر دهرًا طويلًا - لعله أزيد من مائة سنة - ومات سنة اثنتين وأربعين\nومائتين، قال ابن حبان: كان تدخل عليه المناكير، وكثرت؛ فلا يجوز الاحتجاج\nبه بحال. فمن مناكيره ... \".\nثم ساق له ثلاثة مناكير، تقدم اثنان منها برقم (١٠٧٧ و١٥٢٢)، والثالث\nهو الآتي بعده. وليس شيء منها عند ابن حبان، خلافًا لما يشعر به كلام الذهبي.\nولعل أصل الحديث ما أخرجه البخاري في \"التاريخ \" (١/٢/ ٣٦٠) من حديث\nأنس: قال النبي ﷺ:\n\"قال جبريل: من صلى عليك؛ له عشرحسنات \".\nوهو - وإن كان إسناده ضعيفًا -؛ فله شواهد يتقوى بها من حديث عبد الرحمن\nابن عوف، والبراء بن عازب، وأبي بردة بن نيار، وأبي طلحة الأنصاري، وهي\nمخرجة في \"الترغيب والترهيب \" (٢/٢٧٨ - ٢٧٩)، وبعضها في \"فضل الصلاة\nعلى النبي ﷺ \" لإسماعيل القاضي (ص ٦ - ٧) .\n<span data-type=\"title\" id=toc-6284>٦٢٦١ </span>- (أوحى اللهُ إلى عيسى ﵇: أن يا عيسى! انتقل\nمن مكان إلى مكان؛ لئلا تُعرف؛ فئُؤذى، فوعزتي وجلالي لأزوجنك\nألفَي حوراء، ولأُوْلِمَنَّ عليك مائة عام) .\nمنكر إن لم يكن موضوعًا.\nأخرجه الخطيب في \"التاريخ \" (٣/٣٣٢)، ومن\nطريقه ابن عساكر في \"تاريخه \" (١٦/٨٦ -٨٧) من طريق محمد بن الوليد بن","vol":"13","page":558},{"text":"أبان العقيلي أبي الحسن المصري: حدثنا هانئ بن المتوكل الاسكندراني قال:\nقلت لحيوة بن شريح: أراك رجلًا صالحًا، وأراك مأوى للخير، وأراك تنتقل من\nمكان إلى مكان؛ ولست أرى أثر غنى بك؟ فقال حيوة: ولِمَ سألتني عن هذا؟\nفقلت: أردت أن ينفعني الله بك. فقال: حدثني الوليد بن أبي الوليد عن شفي\nابن ماتع الأصبحي عن أبي هريرة قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع عندي، لوائح الوضع والتصوف عليه بادية، وقد ذكره\nالذهبي في منكرات هانئ بن المتوكل كما سبقت الإشارة إليه من قبل هذا. وأما\nالخطيب وابن عساكر فأورداه في ترجمة العقيلي هذا برواية جمع عنه، مات سنة\n(٢٨٧)، ولم يذكرا فيه جرحًا ولا تعديلًا، وقال ابن عساكر:\n\"ولم يذكره ابن يونس في (تاريخ المصريين) \".\nوأورده ابن حبان في \" الثقات \" (٩/١٣٦) وقال:\n\"يروي عن عبيد الله بن موسى وأهل العراق، حدثنا عنه القطان وشيوخنا،\nربما أخطأ وأغرب \".\nقلت: وفرَّق الحافظ بين هذا وبين محمد بن أبان القلانسي البغدادي مولى\nبني هاشم المتهم بالوضع والكذب، وسبقه إلى ذلك الذهبي؛ فقال في آخر ترجمة\nالقلانسي:\n\"فأما محمد بن الوليد بن أبان البغدادي المصري؛ فما علمت به بأسًا \".\nوأما الخطيب ففرَّق بين هذا المصري، وبين محمد بن الوليد بن أبان مولى\nبني هاشم الراوي عن عبيد الله بن موسى، وسوَّى بينهما ابن عدي. فالله أعلم،\nفالأمر بحاجة إلى مزيد من التحرير والتحقيق. وانظر \"تيسير انتفاع الخلان بثقات\nابن حبان \".","vol":"13","page":559},{"text":"والحديث؛ ورده السيوطي في \"الجامع الكبير\" من رواية ابن عساكر وحده،\nوقال:\n\"فيه هانئ بن المتوكل الإسكندراني؛ قال في \"المغني \": مجهول \".\n<span data-type=\"title\" id=toc-6285>٦٢٦٢ </span>- (قال لي جبريل: يا محمد! إن ربك ليخاطبني يوم القيامة\nفيقول: يا جبريل! مالي أرى فلان بن فلان في صفوف النار، فأقول:\nيا رب! إنه لم توجد له حسنة يعود عليه خيرها، فيقول: فإني سمعته\nيقول في دار الدنيا: يا حنان يا منان! فأتِه فاسأله ما أراد بقوله: يا\nحنان يا منان! قال: فآتيه فأسأله فيقول هل من حنان أو منان\nغير الله؟ فآخذ بيده من صفوف أهل النار، فأدخله في صفوف أهل الجنة) .\nمنكر.\nأخرجه أبو نعيم في \"الحلية\" (٦١/٢١٠) من طريق الفضل بن عيسى:\nثنا محمد بن المنكدر عن جابر مرفوعًا.\nقلت: وهذا إسناد واهٍ؛ آفته الفضل بن عيسى - وهو: الرقاشي -؛ قال ابن\nعدي في \"الكامل\" (٦/١٤):\n\"الضعف بيِّن على ما يرويه \". وقال ابن حبان في \"الضعفاء\" (٢١/٢١١):\n\"يروي المناكير عن المشاهير\".\nقلت: وهو مجمع على ضعفه كما في \"مغني الذهبي\"، وقال الحافظ:\n\"منكر الحديث \".\nوالحديث عزاه السيوطي في \"الدر المنثور\" (٥/٣٣٢) و\"الجامع الكبير\" للحكيم\nالترمذي فقط!","vol":"13","page":560},{"text":"<span data-type=\"title\" id=toc-6286>٦٢٦٣ </span>- (الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مِنْ الرِّيَاشِ مَا أَتَجَمَّلُ بِهِ فِي\nالنَّاسِ، وَأُوَارِي بِهِ عَوْرَتِي) .\nضعيف.\nأخرجه أحمد في \"مسنده \" (١/١٥٧)، وكذا ابنه عبد الله في \"زوائده \"\nوأبو يعلى في \"مسنده \" (١/٢٥٣ - ٢٥٤) من طريق مختار بن نافع التمار عن أبي\nمطر: أنه رأى عليًا أتى غلامًا حدثًا، فاشترى منه قميصًا بثلاثة دراهم، ولبسه\nإلى ما بين الرسغين إلى الكعبين يقول ولبسه: ... فذكره، فقيل: هذا شيء ترويه\nعن نفسك أو عن نبي الله ﷺ؟ قال: هذا شيء سمعته من رسول الله ﷺ يقوله\nعند الكسوة: الحمد لله الذي ... إلخ. ومن هذا الوجه أخرجه الطبراني أيضًا\nفي \"كتاب الدعاء \" (٢/٩٧٨/٣٩٥) .\nقلت: وهذا إسناد ضعيف؛ علته أبو مطر - وهو: البصري -، مجهول اتفاقًا.\nومختار بن نافع التمار ضعيف؛ لكنه قد توبع، فأخرجه أبو يعلى (١/٢٧٤ -\n٢٧٥) من طريق أبي المحياة، والطبراني (رقم ٣٩٤) عن معمر بن زياد كلاهما عن\nأبي مطر ... به.\nوأبو المحياة - اسمه: يحيى بن يعلى - وهو ثقة من رجال مسلم.\nوأما معمر بن زياد؛ فلم أعرفه في غير هذه الرواية.\nومن هذا التخريج يتبين لك خطأ قول الهيثمي في \"مجمع الزوائد\" (٥/١١٩):\n\"رواه أحمد وأبو يعلى، وفيه مختار بن نافع، وهو ضعيف \".\nوالخطأ من وجهين:\nالأول: أنه أعله بالمختار الضعيف، وهو متابع من أبي المحياة الثقة كما عرفت.\nوالآخر: أنه لم يعزه لعبد الله بن أحمد وقد أخرجه كما تقدم.","vol":"13","page":561},{"text":"وللحديث شاهد في فضل هذا القول عند لبس الثوب الجديد من حديث أبي\nأمامة مرفوعًا ... به.\nأخرجه الحاكم وغيره، وإسناده واهٍ، وله طريق أخرى عنه رواه الترمذي\nواستغربه. وهما مخرجان فيما تقدم برقم (٤٦٤٩) .\nوحديث الترجمة أورده الدكتور إسماعيل منصور فيما صماه \"تذكير الأصحاب\nبتحريم النقاب \" (ص ٦٩) من رواية أحمد ساكتًا عنه؛ مما يدل على أنه كغيره من\nالمؤلفين المعاصرين جمَّاع حطّاب لا معرفة له بهذا العلم الشريف، وقد ذكرت له\nمثالًا آخر في السلسلة الأخرى تحت الحديث (٣١٢٤) .\n<span data-type=\"title\" id=toc-6287>٦٢٦٤ </span>- (إِنَّ لِلَّهِ جُلَسَاءَ يَوْمَ الْقِيَامَةِ عَنْ يَمِينِ الْعَرْشِ - وَكِلْتَا يَدَيِ\nاللَّهِ يَمِينٌ - عَلَى مَنَابِرَ مِنْ نُورٍ، وُجُوهُهُمْ مِنْ نُورٍ، لَيْسُوا بِأَنْبِيَاءَ، وَلا\nشُهَدَاءَ، وَلا صِدِّيقِينَ. قِيلَ: يَا رَسُولَ اللَّهِ! مَنْ هُمْ؟ قَالَ: الْمُتَحَابُّونَ\nبِجِلالِ اللَّهِ تَعَالَى) (*) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١٢/١٣٤/١٢٦٨٦) من طريق\nيعقوب عن عنبسة (كذا) عن حبيب بن أبي ثابت عَنْ اِبْنِ عَبَّاسٍ مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عنبسة هذا لم أعرفه، وأخشى أن يكون محرفًا\nمن \"عيسى\"، فإن صحَّ ذلك؛ فهو عيسى بن جارية المدني الأنصاري، فإنه من\nشيوخ يعقوب - وهو: ابن عبد الله بن سعد القمي - وفي هذا ضعف؛ قال الحافظ:\n_________\n(*) كتب الشيخ - ﵀ - فوق هذا المتن: \" يُبدّل، فقد حسنته لغيره في (الحب في\nالله) من \"الترغيب\" [٣٠٢٢] \". ويُنظر رقم (١٥٠٨) من \"صحيح الترغيب\". وقد آثرنا إبقاءه\nللفائدة. (الناشر) .","vol":"13","page":562},{"text":"\"صدوق يهم \".\nوقال في شيخه عيسى:\n\"فيه لين \".\nوحبيب بن أبي ثابت ثقة من رجال الشيخين؛ لكنه كان كثير التدليس؛\nكما في \"التقريب \".\nوالحديث قال الهيثمي في \"المجمع \" (١٠/٢٧٧):\n\"رواه الطبراني، ورجاله وثِّقوا\". وأما المنذري فقال في \"الترغيب\" (٤/٤٧):\n\"رواه أحمد بإسناد لا بأس به \".\nقلت: فغزوه لأحمد خطأ، لعله من النسّاخ، أو سبق قلم من المؤلف. والله\n﷾ أعلم.\nثم وجدت للحديث شاهدًا من حديث عمرو بن عبسة، نحوه وأتم منه، وقال\nفيه المنذري (٢/٢٣٤/١٠):\n\"رواه الطبراني، وإسناده مقارب لا بأس به \".\nونحوه قول الهيثمي (١٠/٧٧):\n\" ... ورجاله موثقون \".\nولم أقف على إسناده لأنظر هل يصلح للشهادة أم لا؛ فإن أحاديث (عمرو بن\nعبسة) من \"المعجم الكبير\" لم أرها فيه، فإذا تبين صلاحه للشهادة؛ نقل إلى\n\"الصحيحة \"، وما أظنه بصالح؛ فقد أخرجه الطبراني في \"المعاجم الثلاثة\" بإسناد\nحسن عن عمرو بن عبسة، وليس فيه جملة اليمين إلا في رواية المنذري عن\nالطبراني، وهو مخرج في \" الروض النضير\" (٧٥٣) .","vol":"13","page":563},{"text":"ثم وجدت في شيوخ يعقوب القمي (عنبسة بن سعيد بن الضُّرَيْس الأسدي)\n- وهو ثقة -؛ فاحتمل أنه هو الذي لم ينسب هذا، لكنهم لم يذكروا في شيوخه\n(حبييب بن أبي ثابت)؛ وإنما (حبيب بن أبي عمرة)، فهل تحرف (عمرة) في\nرواية الطبراني إلى ثابت، أو العكس؟ هذا ما لم يظهر لي.\nثم رأيت الحديث عزاه ابن كثير في كتابه الكبير \"جامع المسانيد\" (٣٠/٨٤/\n١٤٣) للطبراني فقط.\n<span data-type=\"title\" id=toc-6288>٦٢٦٥ </span>- (إن الولدَ لفتنةٌ؛ لقد قمتُ إليه وما أعْقِلُ)\nمنكر.\nأخرجه بن أبي شيبة في \"المصنف \" (١٢/٩٩): حدثنا عيسى بن\nيونس عن الأوزاعي عن يحيى بن أبي كثير:\nأن النبي ﷺ سمع بكاء الحسن والحسين، فقام فزعًا فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، لكنه معضل؛ فإن يحيى بن أبي\nكثير - مع فضله وثقته - كان كثير التدليس والإرسال؛ كما قال العلائي في \"جامع\nالتحصيل \" (٣٦٩/٨٨٠)، وقال:\n\"وقال أبو حاتم وأبو زرعة والبخاري وغيرهم: لم يدرك أحدًا من الصحابة إلا\nأنس بن مالك؛ فإنه رآه رؤية، ولم يسمع منه \".\nقلت:\nومع هذا الإعضال، فقوله: \"وما أعقل\" منكر جدًا عندي، وقد جاءت هذه\nالقصة مسندة من حديث بريدة بن الحصيب بأتم مما هنا، وفيه قوله ﷺ:\n\"رأيت هذين فلم أصبر\".","vol":"13","page":564},{"text":"فهذا هو المحفوظ. وهو مخرج في \"صحيح أبي داود\" (١٠١٦)، و\"المشكاة\"\n(٦١٥٩) .\nوقد روي الحديث مسندًا من طريق أخرى بنحوه، وهو الآتي:\n<span data-type=\"title\" id=toc-6289>٦٢٦٦ </span>- (قَاتَلَ اللَّهُ الشَّيْطَانَ، إِنَّ الْوَلَدَ فِتْنَةٌ، وَاللَّهِ! مَا عَلِمْتُ أَنِّي\nنَزَلْتُ عَنِ الْمِنْبَرِ حَتَّى أُوتِيتُ بِهِ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/٣٣ - ٣٤): حدثنا عبد الله\nابن علي الجارودي النيسابوري: ثنا أحمد بن حفص: حدثني أبي: ثنا إبراهيم\nابن طهمان عن عباد بن إسحاق عن زيد بن أبي العتاب عن عبيد بن جريج عن\nعبد الله بن عمر قال:\nرَأَيْتُ رَسُولَ اللَّهِ ﷺ عَلَى الْمِنْبَرِ يَخْطُبُ النَّاسَ، فَخَرَجَ الْحَسَنُ بن عَلِيٍّ رَضِيَ\nاللَّهُ عَنْهُ فِي عُنُقِهِ خِرْقَةٌ يَجُرُّهَا، فَعَثَرَ فِيهَا فَسَقَطَ عَلَى وَجْهِهِ، فَنَزَلَ رَسُولُ اللَّهِ\nﷺ عَنِ الْمِنْبَرِ يُرِيدُهُ، فَلَمَّا أَخَذُوا الصَّبِيَّ، فَأَتَوْهُ بِهِ، فَحَمَلَهُ، فَقَالَ:\n... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات من رجال \"التهذيب\"؛ غير شيخ\nالطبراني عبد الله بن علي الجارودي؛ فلم أجد له ترجمة. وقال الهيثمي في \"مجمع\nالزوائد\" (٨/ ١٥٥):\n\"رواه الطبراني عن شيخه حسن - ولم ينسبه - عن عبد الله بن علي الجارودي،\nولم أعرفهما، وبقية رجاله ثقات \".\nكذا وقع فيه، وتعقبه أخونا حمدي السلفي في التعليق عليه بقوله:","vol":"13","page":565},{"text":"\"قلت: ليس في نسختنا \"حسن \"، وإنما رواه عن شيخه عبد الله بن علي\nالجارودي؛ كما ترى\".\nوأقول: الظاهر أن ذكر \"حسن \" في إسناد الحديث إنما هو زيادة من بعض\nنساخ نسخة الهيثمي التي نقل الحديث منها من \"المعجم الكبير\"؛ فإن الطبراني\nقد روى في \"المعجم الأوسط \" (١/٧٣/٤٦٤١ - ٤٦٤٢) عن شيخه عبد الله بن\nعلي الجارودي حديثين آخرين عن أحمد بن حفص قال: حدثني أبي قال: ثنا\nإبراهيم بن طهمان ... فذكرهما بإسنادين آخرين له، كلاهما ينتهي إلى كعب\nابن عجرة، أحدهما بلفظ:\n\"أعاذك الله من أمراء يكونون بعدي ... \" الحديث.\nوقد أخرجه الطبراني في \"الكبير\" أيضًا (١٩/١٣٥/٢٩٨)، و\" الصغير\"\n(ص ١٣٠ - هندية)، وهو مخرج في \"الروض النضير\" (٨٤٥) .\nوالآخر في كيفية الصلاة على النبي ﷺ.\nوأخرجه في \"الكبير\" أيضًا (١٩/١٣٢/٢٩٢) . وأخرجه فيهما من طرق\nأخرى، وهو مخرج في \" الروض\" أيضًا (٨٤٣) وغيره.\nوجملة القول: إنه لا أصل لذكر \"حسن\" في إسناد هذا الحديث، ولا في غيره\nمن رواة الطبراني عن عبد الله بن علي الجارودي، وأن علة الحديث هو الجارودي\nهذا، فإن توبع من ثقة؛ فالحديث جيد. والله ﷾ أعلم.\nوقد روي الحديث مختصرًا عن زيد بن أرقم قال:\nخرج الحسن بن علي وعليه بردة، ورسول الله ﷺ يخطب، فعثر الحسن؛\nفسقط، فنزل رسول الله ﷺ من المنبر، وابتدره الناس فحملوه، وتلقاه رسول الله","vol":"13","page":566},{"text":"ﷺ فحمله ووضعه في حجره، وقال رسول اللَّهِ ﷺ:\n\"إن الولد لفتنة؛ ولقد نزلت إليه وما أدري أين هو؟ \".\nأخرجه ابن عساكر في \"التاريخ \" (٤/ ٥١١) من طريق محمد بن سعد: أنا\nعلي بن محمد عن أبي معشرعن محمد الصيرفي عنه.\nقلت: وهذا إسناد ضعيف؛ أبو معشر - واسمه \" نجيح - ضعيف. وعلي بن\nمحمد الراوي عنه لم أعرفه. وكذلك شيخه محمد الصيرفي. ومن المحتمل أن\nيكون \"الصيرفي \" محرفًا من \"القرظي \"؛ فإن أبا معشر معروف بالرواية عن محمد\nابن كعب القرظي، وهو تابعي ثقة. والله أعلم.\nوجملة القول: إن هذه القصة صحيحة، ولكن الرواة اختلفوا فيما قاله ﷺ\nحين نزل إلى الحسن، ففي حديث زيد بن أرقم:\n\"وما أدري أين هو؟ \".\nوفي حديث الترجمة عَنْ ابْنِ عُمَرَ:\n\" ما علمت أني نزلت عن المنبر حتى أوتيت به \".\nوفي الحديث الذي قبله:\n\" لقد قمت إليه وما أعقل \".\nوكل هذه الألفاظ منكرة. والمحفوظ أن القصة وقعت للحسن والحسين، وأنه\nﷺ قال:\n\"رأيت هذين؛ فلم أصبر\"؛ كما تقدم ذكره تحت الحديث المشار إليه. والله\nأعلم.","vol":"13","page":567},{"text":"٦٢٦٧ - (يكون في آخر الزمان قوم يُنْبَزُون: الرافضة؛ يَرْفضون\nالإسلام ويَلفِظونه، فاقتلوهم فإنهم مشركون) .\nضعيف.\nأخرجه عبه بن حميد في \"المنتخب من المسند\" (١/٥٩١/٦٩٧)،\nوابن أبي عاصم في \"السنة\" (٢/٤٧٥/٩٨١)، وأبو يعلى (٤/٤٥٩/٢٥٨٦)، والعقيلي\nفي \"الضعفاء\" (١/٢٨٥)، وكذا البيهقي في \"الدلائل\" (٦/٥٤٨)، وابن عدي في\n\"الكامل\" (٥/ ٩٠)، والطبراني في \" المعجم الكبير\" (١٢/٢٤٢/١٢٩٩٧)، وأبو نعيم\nفي \"الحلية\" (٤/٩٥)، ومن طريقه ابن الجوزي في \"العلل\" (١/١٦٠/٢٥٦) من\nطريق عمران بن زيد التغلبي: حدثني الحجاج بن تميم عن ميمون بن مهران عن\nعبد الله بن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عمران التغلبي - بالتاء المثناة من فوق والغين\nالمعجمة، وقيل: بالثاء المثلثة والعين المهملة، (انظر التعليق على \"الإكمال\"\nو\"الخلاصة، للخزرجي) - وهو ضعيف.\nومثله الحجاج بن تميم؛ بل قال فيه الذهبي:\n\" واهٍ \".\nوأما قول الهيثمي في \"المجمع، (٩/٢٢):\n\"رواه أبو يعلى والبزار والطبراني، ورجاله وثِّقوا، وفي بعضهم خلاف \".\nفهو من تساهله؛ لأنه ليس كل خلاف يعتذ به، ولا سيما إذا لم يكن هناك\nإلا مخالف واحد، وبخاصة إذا كان هذا المخالف هو ابن حبان المعروف عند العلماء\nبتساهله في التوثيق! ولهذا قال ابن الجوزي عقب الحديث:\n\"وهذا لا يصح، قال العقيلي: حجاج لا يتابع عليه، وله غير حديث لا يتابع","vol":"13","page":568},{"text":"عليه. وعمران بن زيد؛ قال يحيى: لا يحتج بحديثه\".\nوأقول: هو خير من شيخه الحجاج بن تميم؛ كما عرفت من قول الذهبي فيه،\nولا سيما وقد توبع من قبل يوسف بن عدي: ثنا الحجاج بن تميم؛ بإسناده المتقدم\nعَنْ اِبْنِ عَبَّاسٍ قال:\nكنت عند النبي ﷺ، وعنده علي، فقال النبي ﷺ:\n\"يا علي! سيكون في أمتي قوم ينتحلون حبنا أهل البيت، لهم نبز يسمون\nالرافضة، فاقتلوهم ... \" الحديث.\nأخرجه الطبراني برقم (١٢٩٩٨)، وعنه أبو نعيم أيضًا، ومن طريقه ابن الجوزي\nبرقم (٢٥٧) وقال:\n\"وهذا لا يصح، وقد ذكرنا أن الحجاج لا يتابع على حديثه \".\nوأما الهيثمي فقال:\n\"روإه الطبراني، وإسناده حسن\"!\nكذا قال، وهو من تساهله الذي أشرت إليه آنفًا، وخلاصته: أنه اعتمد توثيق\nابن حبان للحجاج هذا، وأعرض عن تجريح من جرحه، مع أنه لا يخفى عليه\nتساهل ابن حبان في التوثيق. ولذلك هو نفسه يشير إلى ذلك أحيانًا بقوله فيمن\nوثقه ابن حبان:\n\"وثق\" أو: \"وثقوا\"؛ كما تقدم نقله عنه آنفًا. وقد عرفت مما سبق قول الذهبي\nفيه:\n\"واهٍ \". وسبقه إلى مثله الإمام النسائي، فقال فيه:","vol":"13","page":569},{"text":"\"ليس بثقة\".\nقلت: فالإسناد ضعيف جدًا. وأحسن حالأ منه حديث علي ﵁\nقال: قال رسول الله ﷺ:\n\"سيأتي بعدي قوم لهم نبز يقال لهم: الرافضة، فإذا لقيتموهم؛ فاقتلوهم؛\nفإنهم مشركون \".\nقلت: يا رسول الله! ما العلامة فيهم؟ قال:\n\"يقرظونك بما ليس فيك، ويطعنون على أصحابي ويشتمونهم \".\nأخرجه ابن أبي عاصم في \"السنة\" (٢/٤٧٤/٩٧٩) من طريق أبي سعيد\nمحمد بن أسعد التغلبي: حدثنا عبثر بن القاسم أبو زبيد عن حصين بن\nعبد الرحمن عن أبي عبد الرحمن السلمي عن علي ... به.\nوهذا إسناد رجاله كلهم ثقات غير التغلبي هذا؛ فقال أبو زرعة والعقيلي:\n\"منكر الحديث \".\nوقد روي من طريق أخرى واهية عن علي مختصرًا بلفظ:\nلايكون قوم نبزهم الرافضة يرفضون الدين \".\nأخرجه البخاري في \"التاريخ، (١/١/٢٧٩ - ٢٨٠)، وابن أبي عاصم أيضًا\nرقم (٩٧٨)، وعبد الله بن أحمد في \"زوائد المسند\" (١/١٠٣)، ومن طريقه ابن\nالجوزي برقم (٢٥٢)، والبزار في \"مسنده\" (٢/١٣٨/٤٩٩ - مكتبة العلوم)، وابن\nعدي في \"الكامل \" (٦/٦٦)، والبيهقي في \"دلائل النبوة\" (٦/٥٤٧) كلهم من\nطريق أبي عقيل يحيى بن المتوكل عن كثير النوّاء عن إبراهيم بن الحسن بن","vol":"13","page":570},{"text":"الحسن بن علي بن أبي طالب - أخي عبد الله بن الحسن الهاشمي - عن أبيه عن\nجده عن علي ... به. وقال ابن الجوزي:\n\"لا يصح، يحيى بن المتوكل قال فيه أحمد: - واهي الحديث. وقال ابن\nمعين: ليس بشيء. وكثير النواء ضعفه النسائي \".\nقلت: وفي ترجمته أورده ابن عدي، وروى عن السعدي أنه قال:\n\" كثير النواء متروك \". وبه أعله الهيثمي فقال في \"المجمع\" (١٠/٢٢):\n\"رواه عبد الله، والبزار، وفيه كثير بن إسماعيل النواء؛ وهو ضعيف \".\nقلت: وهذا تقصير؛ لأنه يوهم أنه ليس فيه من هو أولى بالإعلال به منه،\nوليس كذلك، فإن فيه عندهما أيضًا يحيى بن المتوكل - كما رأيت في التخريج -،\nوهو أشد ضعفًا من كثير؛ كما يشعر به قول أحمد المذكور، ومثله قول ابن حبان\nفي \"الضعفاء\" (٣/١١٦):\n\"منكر الحديث؛ ينفرد بأشياء ليس لها أصول، لا يرتاب الممعن في الصناعة\nأنها معمولة \".\nقلت: لكنه لم يتفرد به خلافًا لما أشار إليه ابن عدي عوله:\n\"وهذا يعرف بأبي عقيل\"، فقد تابعه أبو سهل قال: أخبرني كثير النواء ...\nبه، ولفظه:\n\"يخرج قبل قيام الساعة قوم يقال لهم: الرافضة؛ برءاء من الإسلام \".\nأخرجه البيهقي.\nوأبو سهل هذا هو: محمد بن عمرو الأنصاري الواقفي، وهو في الضعف مثل","vol":"13","page":571},{"text":"أبي عقيل؛ فقد اتفقوا على تضعيفه، بل كان يحيى بن سعيد يضعفه جدًا. ثم\nتناقض فيه ابن حبان فذكره في \"الثقات\" أيضًا (٧/٤٣٩) وقال:\n\" يخطئ\"!\nهذا، وقد جعل المعلق على \"مسند أبي يعلى\" حديث كثير النواء شاهدًا\nلحديث الترجمة، وأرى أنه لا يصلح للشهادة؛ لأنه مختصر ليس فيه:\n\"فاقتلوهم فإنهم مشركون \".\nوقد رويت هذه الزيادة من أوجه أخر كلها ضعيفة - كما قال البيهقي -\nوبعضها أشد ضعفًا من بعض، وقد كشف ابن الجوزي عن عللها، ثم الهيثمي.\nولذلك فلم تطمئن النقس لتقوية الحديث بمجموعها، وقد أشار البيهقي إلى ذلك\nبقوله في الباب الذي عقده لها:\n\" إن صح الحديث\". والله ﷾ أعلم.\nوقد روي الحديث بإسناد آخر من حديث فاطمة ﵂، وقع في اسم\nأحد رواته تحريف من متهم بالكذب إلى ثقة؛ فاقتضى إفراده بالتخريج برقم (٦٥٤١) .\n<span data-type=\"title\" id=toc-6290>٦٢٦٨ </span>- (إليكَ إليكَ؛ فإنَّ كل بائلَةٍ تَفِيخُ) .\nضعيف جدًا.\nأخرجه ابن عدي في \"الكامل، (٤/١٠٨) من طريق طلحة\nابن عمرو عن عطاء عن أبي هريرة:\nأتيت النبي ﷺ وهو يبول، فقال: ... فذكره.\nأورده في ترجمة طلحة هذا - وهو: الحضرمي - وروى تضعيفه عن جمع من\nالأئمة، وعن أحمد والنسائي:","vol":"13","page":572},{"text":"\"متروك الحديث \".\nثم ساق له أحاديث هذا أحدها، وقال:\n\"وهذه الأحاديث عامتها مما فيه نظر\". وقال الحافظ في \"التقريب \":\n\"متروك \".\nوقد روي مرسلًا؛ فقال أبو عبيد في \"غريب الحديث \" (ق ٤٧/ ١):\nحدثنيه محمد بن ربيعة الرؤاسي عن ابن جريج عن عبد الله بن عبيد بن\nعمير رفعه.\nوهذا إسناد مرسل رجاله ثقات؛ لكن ابن جريج مدلس.\nومحمد بن ربيعة الرؤاسي - وهو: الكلابي - وهو ثقة من رجال \"التهذيب \".\n(فائدة): قوله: \"تفيخ\" يعني أن من يبول يخرج منه الريح، وأنّثَ (البائل)\nذهابًا إلى النفس. كذا في \"النهاية\".\n<span data-type=\"title\" id=toc-6291>٦٢٦٩ </span>- (كان إذا خرج في غزاة؛ كان آخر عهده بفاطمة، وإذا قدم\nمن غزاة؛ كان أول عهده بفاطمة رضوان الله عليها، فإنه خرج لغزو\nتبوك ومعه عليّ رضوان الله عليه، فقامت فاطمة فبسطت في بيتها\nبساطًا، وعلقت على بابها سترًا، وصبغت مِقْنَعَتَها بزعفران، فلما قدم\nأبوها ﷺ، ورأى ما أحدثت؛ رجع فجلس في المسجد، فأرسلت إلى\nبلال فقالت: يا بلال اذهب إلى أبي، فسَلْه ما يرده عن بابي، فأتاه،\nفسأله، فقال ﷺ:\n«إني رأيتها أحدثتْ ثَمَّ شيئًا» .","vol":"13","page":573},{"text":"فأخبرها، فهتكت الستر، ورفعت البساط، وألقت ما عليها،\nولبست أطمارها، فأتاه بلال فأخبره، فأتاها فاعتنقها وقال:\n«هكذا كوني، فداك أبي وأمي») .\nضعيف.\nأخرجه ابن حبان (٢/٤١/ ٦٩٥- الإحسان) من طريق إبراهيم بن\nقُعَيْس عن نافع عَنْ ابْنِ عُمَرَ: أن النبي ﷺ كان ... فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ غير إبراهيم هذا، وهو ضعيفة الحديث؛ كما\nقال ابن أبي حاتم عن أبيه (١/ ١/ ١٥١)، وأقره ابن الجوزي في كتابه \"الضعفاء\nوالمتروكين \" (١/٤٧/١٠٣)، وكذا الذهبي في \"ضعفائه\"، و\"الميزان\" أيضًا. وأما\nابن حبان فذكره في \"الثقات\" (٦/ ٢١ - ٢٢) وقال:\n\" يروي عن نافع وأبي وائل. روى عنه العلاء بن المسيب وسليمان التيمي \".\nقلت: فهو شبه مجهول مع تضعيف أبي حاتم إياه.\nوأضيف إلى ذلك أنه قد خالفه فضيل بن غزوان الثقة المحتج به في\n\"الصحيحين\" وبقية الستة؛ فقد قال: عن نافع عَنْ ابْنِ عُمَرَ بهذه القصة باختصار\nنحوه، ولكنه لم يذكر:\n١ - الغزوة.\n٢ - ولا البساط.\n٣ - وكذا الصبغ.\n٤ - والمسجد.\n٥ - وبلالًا، وذكر مكانه عليًا، وأنه كان الواسطة بينها وبين أبيها ﷺ.","vol":"13","page":574},{"text":"٦ - ولم يذكر اعتناقه ﷺ إياها.\n٧ - ولا الجملتين المرفوعتين: \"إني رأيتها أحدثت ... \"، و\"هكذا كوني ... \".\n٨ - وذكر الفضيل مكانهما قوله ﷺ: \"وما أنا والدنيا، وما أنا والرقم؟ \".\n٩ - ولم يذكر هتكها للستر، وما قرن معه.\n١٠ - وزاد في آخره أنه ﷺ أمرها أن ترسل بالستر إلى أهل بيت بهم حاجة.\nقلت: فمخالفة إبراهيم بن قُعيس للفضيل بن غزوان في بعض ما بينته\nيكفي للاطمئنان لتضعيف أبي حاتم إياه، فكيف بها وهي عشرة كاملة؟! ولعل\nذلك من الأسباب التي كان الإمام أبو حاتم لحظها؛ فضعفه. والله أعلم.\nوقد سقت رواية الفضيل بتمامها، وخرجتها في \"الصحيحة\" في المجلد\nالسابع برقم (٣١٤٠) برواية أبي داود وغيره مطولًا، بسند صحيح، ورواية البخاري\nمختصرًا. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6292>٦٢٧٠ </span>- (مِنْ كرامتي أنِّي وُلِدتُ مختونًا، ولم يرَ أحدٌ سَوْأَتي) .\nمنكر.\nأخرجه الطبراني في \"المعجم الصغير\" (ص ١٩٣ - هند)، وفي \"الأوسط \"\n(٢/٨٠/١/٦٢٨٤)، والخطيب في \"التاريخ \" (١/٣٢٩)، ومن طريقه ابن الجوزي\nفي \"العلل\" (١/١٦٥/٢٦٤)، وابن عساكر في \"تاريخ دمشق \" (١/٥٣٧ - مصورة\nالمدينة) من طرق عن سفيان بن محمد المصيصي قال: ثنا هشيم عن يونس بن\nعبيد عن الحسن عن أنس مرفوعًا. وقال الطبراني:\n\"لم يروه عن يونس إلا هشيم، تفرد به سفيان بن محمد\".\nقلت: وهو متروك، وقال الهيثمي (٨/٢٢٤):","vol":"13","page":575},{"text":"\"متروك\". وقال ابن الجوزي عقب الحديث:\n\"قال ابن عدي: كان يسرق الأحاديث، ويسوي الأحاديث، وفي حديثه\nموضوعات. وقال ابن حبان: لا يجوز الاحتجاج به\".\nقلت: وقد توبع؛ فأخرجه أبو نعيم في \"الحلية \" (٣/٢٤)، وفي \"دلائل النبوة\"\n(ص ١١٠ - بيروت)، وابن عساكر (ص ٥٣٨) من طريق نوح بن محمد بن نوح،\nزاد ابن عساكر: وأبي الفضل محمد بن عبد الله المرجاني قالا: أنبأنا الحسن بن\nعرفة قال: ثنا هشيم بن بشير ... به. وقال أبو نعيم:\n\"غريب من حديث يونس عن الحسن، لم نكتبه إلا من هذا الوجه\"! .\nوأعلّه ابن عساكر بقوله:\n\"وهذا إسناد فيه بعض مَن يجهل حاله، وقد سرقه من ابن الجارود - وهو\nكذاب -؛ فرواه عن الحسن بن عرفة\".\nثم ساقه بإسناده عن أبي بكر محمد بن عبد الرحمن بن الجارود الرقي:\nأنبأنا الحسن بن عرفة ... به\".\nقلت: وابن الجارود الرقي هذا لم أره فيما عندي من المراجع، مثل: \"الميزان\"\nو\"اللسان \" وغيرهما مثل: \"الأنساب\" للسمعاني، و\"تاريخ الرقة\" للقشيري الحراني.\nوالله أعلم.\nومثله أبو الفضل محمد بن عبد الله المرجاني، لم أعرفه، وهذه النسبة:\n(المرجاني) لم يوردها السمعاني في \"الأنساب\"، ولا ابن الأثير في \"اللباب \".\nوأما نوح بن محمد بن نوح، فقد ذكره الذهبي في \"الميزان \" هكذا:","vol":"13","page":576},{"text":"\"نوح بن محمد الأبلي. روى عن الحسن بن عرفة حديثًا شبه موضوع \".\nقلت: يعني هذا، فقد ساقه الحافظ في \"اللسان \" من رواية أبي نعيم وقال عقبه:\n\"كلهم ثقات إلا نوحًا فلم أر من وثقه، وقد روى هذا الحديث الحافظ ضياء\nالدين في \"المختارة\" من هذا الوجه، ومقتضاه على طريقته أنه حديث حسن \".\nقلت: وقد فات الحافظ إشارة ابن عساكر إلى جهالة نوح هذا، وقرينه محمد\nابن عبد الله المرجاني؛ فلم يستدركه في \"لسانه \" على الذهبي، ومثله ابن الجارود\nالرقي الذي اتهمه ابن عساكر بالكذب والسرقة، لم يستدركه الحافظ أيضًا.\nوهذه فوائد في ترجمة هؤلاء الثلاثة، تفرد بنقلها إلى القراء عن حافظ الشام\nابن عساكر كتابي هذا. فالحمد لته على توفيقه، وأسأله المزيد من فضله.\n(تنبيه): \"الأبلي\" هكذا بالموحدة وقع في \"الميزان\"، \"والمغني\"، وأما \"اللسان \"\nففيه \"الأيلي\" بالمثناة، وكذلك هو في \"الحلية\"، ولم ينسب في \"ابن عساكر\".\nثم إن الحديث قد روي عن بعض الصحابة من قولهم عنه ﷺ، وليس من\nقوله هو عن نفسه، وهم: العباس بن عبد المطلب، وابنه عبد الله، وأبو هريرة، وعبد الله\nابن عمر.\n١ - أما العباس، فقال ابن سعد في \"الطبقات \" (١/١٠٣): أخبرنا يونس بن\nعطاء المكي: أخبرنا الحكم بن أبان العدني: أخبرنا عكرمة عَنْ اِبْنِ عَبَّاسٍ عن\nأبيه العباس بن عبد المطلب قال:\nولد النبي ﷺ مختونًا مسرورًا، قال: وأعجب ذلك عبد المطلب وحظي عنده،\nوقال: ليكونن لابني هذا شأن، فكان له شأن.","vol":"13","page":577},{"text":"ومن طريق ابن سعد أخرجه ابن عساكر (١/٥٣٧) .\nوتابعه سليمان بن سلمة الخبائري: ثنا يونس بن عطاء ... به.\nأخرجه أبو نعيم في \"الدلائل \" (ص ١١٠)، والبيهقي في \"دلائله\" (١/١١٤)،\nومن طريقه ابن عساكر ١/ (٤٠٣) .\nقلت: والخبائري هذا متهم؛ لكن متابعة ابن سعد إياه تدفع التهمة عنه\nوتعصبها بشيخهما يونس بن عطاء؛ فإنه متهم، قال ابن حبان: (٣/١٤١):\n\"يروي العجائب، لا يجوز الاحتجاج به \".\nوقال الحاكم وأبو سعيد النقاش وأبو نعيم:\n\"روى عن حميد الطويل الموضوعات \".\nإذا عرفت هذا؛ فقد تساهل ابن عبد البر حين قال في مقدمة \"الاستيعاب \"\nعقب الحديث:\n\"وليس إسناد حديث العباس هذا بالقائم\".\n٢ - وأما عبد الله بن عباس، فقال جعفر بن عبد الواحد: قال لنا صفوان بن\nهبيرة ومحمد بن بكر البرساني عن ابن جريج عن عطاء عنه قال: ... فذكره مثل\nالذي قبله دون قوله: \"وأعجب ذلك ... \".\nأخرجه ابن عدي في \"الكامل \" (٢/١٥٥) وابن ى ساكر أيضًا.\nقلت: وجعفر هذا قال الدارقطني:\n\"يضع الحديث \".","vol":"13","page":578},{"text":"وفي ترجمته ساقه ابن عدي في أحاديث أخرى له، ثم قال:\n\"وهذه الأحاديث كلها بواطيل، وبعضها سرقها من قوم، وله غيرها من\nالمناكير، وكان يتهم بوضع الحديث \".\nونقل هذا عنه الخطيب في \"التاريخ \" (٥/١٧٣ - ١٧٥) وذكر له بعض\nالأحاديث نقل عن أبي زرعة أنه قال ببطلانها. ثم ذكر أنه كان من حفاظ\nالحديث، وكانت له بلاغة ولَسَن.\n٣ - وأما أبو هريرة، فقال محمد بن كثير الكوفي: أنبأنا إسماعيل بن مسلم\nعن الحسن عن أبي هريرة ... به.\nأخرجه ابن عساكر.\nوآفة هذا محمد بن كثير الكوفي، قال الإمام أحمد:\n\"خرقنا حديثه \". وقال البخاري:\n\" منكر الحديث \". وقال ابن عدي (٦/٢٥٤):\n\"والضعف على حديثه بيِّن \".\nوإسماعيل بن مسلم هو. المكي أبو إسحاق البصري، كما في \"تهذيب المزي\"،\nوهو مثل محمد بن كثير أو قريب منه؛ فقد قال فيه الإمام أحمد:\n\"منكر الحديث\". وقال البخاري في \"التاريخ\" (١/١/٣٧٢):\n\"تركه يحيى، وابن مهدي، وابن المبارك، وربما روى عنه \".\nوقد وثقّ هو وابن كثير الكوفي.","vol":"13","page":579},{"text":"٤ - وأما ابن عمر، فقال محمد بن محمد بن سليمان: أنبأنا عبد الرحمن\nابن أيوب الحمصي: أنبأنا موسى بن أبي موسى المقدسي: حدثني خالد بن\nسلمة عن نافع عَنْ ابْنِ عُمَرَ ... به.\nأخرجه أبو نعيم في \"أخبار أصبهان \" (١/١٥٦) ومن طريقه ابن عساكر قال:\nحدثنا أبو الحسن أحمد بن محمد بن خالد الخطيب المُلْحَمي: ثنا محمد بن\nمحمد بن سليمان ... به.\nأورده أبو نعيم في ترجمة الملحمي هذا، ووصفه بـ \"المعدل المقرئ \"، وقال:\n\"توفي بعد الستين، حدث عن العراقيين والأصبهانيين \".\nولم يذكر فيه جرحًا ولا تعديلًا. وأنا أخشى أن يكون هو أحمد بن محمد بن\nحرب أبو الحسن الملحمي المترجم في \"كامل ابن عدي\" (١/٢٠٠ - ٢٠٢)، و\"تاريخ\nجرجان\" (ص ٧٢ - ٧٣)، و\"ضعفاء ابن حبان \" (١/١٥٤)، و\"أنساب السمعاني \"،\nفإنه من هذه الطبقة، ومن شيوخ ابن عدي، وقد ساق له عدة أحاديث تدل على\nسوء حاله، وذكر أنه مولى سليمان بن علي الهاشمي؛ يتعمد الكذب ويلقن\nفيتلقن، وختم ترجمته بقوله:\n\"هو مشهور بالكذب، ووضع الحديث \". وقال ابن حبان:\n\"كذاب يضع الحديث، كان في أيامنا باقيًا \".\nوهناك راو آخر يلتقي مع هذين في التكني بـ \"أبي الحسن\" وبالأول في نسبة\n\"المقرئ\"، وفي الرواية عن الباغندي، وعنه أبو نعيم، وهو أحمد بن محمد بن\nالحسن بن يعقوب بن مقسم أبو الحسن المقرئ العطار. هكذا ساقه الخطيب في\n\"التاريخ \" (٤/٤٢٩)، وذكر أنه روى عن جمع منهم محمد بن محمد بن سليمان\nالباغندي، وقال:","vol":"13","page":580},{"text":"\"حدثنا عنه أبو نعيم الحافظ، و... و... و... وكان يظهر النسك والصلاح،\nولم يكن في الحديث ثقة، قال حمزة بن يوسف: حدث عمن لم يره، ومن مات ق\nبل أن يولد\".\nقلت: وهذه الصفة مما وصف بها ابنُ عدي ابن حرب الملحمي؛ فإنه ذكر عنه:\nأنه قال: \"حدثنا إبراهيم بن الحكم بن أبان، وزعم أنه كتب عنه بجرجان، وكذب؛\nلأن إبراهيم ما دخل جرجان قط، ومات قبل أن يولد أحمد بن محمد بن حرب \"!\nفهذا الاشتراك في هذه الصفة وفيما قبلها مما يلقي في النفس أنهم شخص\nواحد، ولا ينافي ذلك الاختلاف في أسماء الأجداد؛ لأنه قد ينسب الراوي أحيانًا\nإلى الجد الأدنى، وتارة إلى الأعلى، وبعضهم لا يسوق النسب بتمامه الذي يعرف\nبه، وهذا معلوم عند العارفين بالتراجم؛ كما أنه لا ينافي ذلك أن هذا بغدادي،\nوالأولين جرجانيَّان؛ لأ نه قد يكون جرجانيًا ولادة بغداديًا وفاة، أو العكس. ثم إن\nهذا يلتقي أيضًا مع الذي قبله في كونه متهمًا؛ فروى الخطيب عن أبي القاسم\nالأزهري أنه قال:\n\" لم يكن أبو الحسن بن مقسم ثقة. وقال مرة: كان كذابًا \".\nوجملة القول؛ هذا ما انقدح في نفسي، ولم أجد من تكلم في شيء من\nهذا، فإن أصبت؛ فمن الله، وإلا؛ فمن نفسي، فمن كان عنده شيء؛ فليدل به،\nونحن له من الشاكرين.\nوفي الإسناد علل أخرى، منها أن محمد بن محمد بن سليمان الباغندي مع\nكونه من الحفاظ الكبار المشهورين؛ فقد اتهمه بعضهم بالكذب، ورد ذلك الذهبي\nبقوله في \"الميزان \":","vol":"13","page":581},{"text":"\"قلت: بل هو صدوق من بحور الحديث، قيل: إنه أجاب في ثلاثماثة ألف\nمسالة فِي حَدِيثِ رسول الله ﷺ \". وقال الدارقطني في \"الضعفاء\":\n\"الباغندي مدلس مخلط، يسمع من بعض رفاقه، ثم يسقط من بينه وبين\nشيخه، وربما كانوا اثنين وثلاثة، وهو كثير الخطأ \".\nفأقول: لعل اتهام من اتهمه؛ إنما كان لكثرة خطئه، ولكن ذلك مغتفر بالنسبة\nلكثرة محفوظاته. والله أعلم.\nوشيخه عبد الرحمن بن أيوب الحمصي لم أعرفه، ولم يورده ابن عساكر في\n\"تاريخ دمشق \".\nومثله موسى بن أبي موسى المقدسي. والله أعلم.\nوجملة القول: أن هذه الطرق شديدة الضعف؛ فلا تصلح للاعتضاد بها؛\nولذلك رد الذهبي على الحاكم قوله في \"المستدرك، (٢/٦٠٢):\n\"وقد تواترت الأخبار أن رسوك الله ﷺ ولد مختونًا مسرورًا\".\nفقال الذهبي في \"تلخيصه\":\n\"ما أعلم صحة ذلك، فكيف متواتر؟! \".\nوذكر نحوه ابن كثير في تاريخه \"البداية\" (٢/٢٦٥) .\nفالعجب من ابن الجوزي مع إعلاله لحديث الترجمة بما تقدم نقله عنه، عقب\nعليه جازمًا بقوله:\n\"قلت: ولا شك أنه ولد مختونًا؛ غير أن هذا الحديث لا يصح به \"!","vol":"13","page":582},{"text":"ومع هذا كله، فقد روي ما يخالف هذا الحديث الواهي فِي حَدِيثِين اثنين:\nالأول: من طريق يحيى بن أيوب العلاف قال: نا محمد بن أبي السري\nالعسقلاني: نا الوليد بن مسلم عن شعيب بن أبي حمزة عن عطاء الخراساني\nعن عكرمة عَنْ اِبْنِ عَبَّاسٍ:\nأن عبد المطلب خق النبي ﷺ يوم سابعه، وجعل له مأدبة، وسماه محمدًا.\nقال يحيى بن أيوب: ما وجدنا هذا الحديث عند أحد؛ إلا عند ابن أبي السري.\nقلت: قال الحافظ في \"التقريب\":\n\"صدوق عارف، له أوهام كثيرة\".\nوقال في \" التهذيب \":\n\" أورد ابن عدي من مناكيره حديثه عن معتمر عن أبيه عن عطاء عن أبي\nهريرة مرفوعًا: من سئل عن علم ... \".\nوذكره الذهبي أيضًا في \"الميزان\" وقال هو والحافظ:\n\"وقال ابن عدي: كثير الغلط \".\nوأقول: لقد سقطت ترجمة محمد بن أبي السري هذا وحديثه في العلم من\nالنسخة المطبوعة من كتابه \"الكامل\"؛ فقد راجعت منه باب من اسمه \"محمد\"،\nوفهرسه في الأسماء والأحاديث؛ فلم أجد لذلك كله ذكرًا. فلتراجع مخطوطاته.\nثم إن في إسناد الحديث علتين أخريين:\nإحداهما: تدليس الوليد بن مسلم؛ فإنه كان يدلس تدليس التسوية.\nوالأخرى: عطاء الخراساني - وهو: ابن أبي مسلم - قال الحافظ:","vol":"13","page":583},{"text":"\"صدوق يهم كثيرًا، ويرسل ويدلس \".\nوالحديث الأخر: يرويه محمد بن عبد الله الحضرمي قال: ثنا عبد الرحمن\nابن عيينة البصري قال: ثنا علي بن محمد السلمي المدائني قال: ثنا مسلمة بن\nمحارب بن سلم بن زياد عن أبيه عن أبي بكرة:\nإن جبريل خَتَنَ النبي ﷺ حين طهر قلبه.\nقلت: وهذا منكر أخرجه الطبراني في \"المعجم الأوسط \" (٢/٢٣/٢ - مجمع\nالبحرين/ الجامعة) (١)، وأبو نعيم في \"الدلائل \" (ص ١١١)، وابن عساكر أيضًا،\nوقال الطبراني:\n\"لا يرون إلا بهذا الإسناد، تفرد به عبد الرحمن \".\nقلت: وهذا إسناد مظلم، ما بين الحافظ الحضرمي، وأبي بكرة الثقفي جلهم\nلا يعرفون، وبيان ذلك على الوجه التالي:\n١ - عبد الرحمن بن عيينة البصري؛ لم أجد له ترجمة، ولم يعرفه الهيثمي؛\nكما يأتي.\n٢ - مسلمة بن محارب الزيادي، أورده البخاري وابن أبي حاتم، ولم يذكرا\nفيه جرحًا ولا تعديلًا، وأما ابن حبان فذكره في \"الثقات \" (٧/ ٤٩٠) برواية\nإسماعيل ابن علية عنه. وأما أبو حاتم، فقال:\n\"روى عنه أبو الحسن المدائني \".\nقلت: فتساءلت: من أبو الحسن هذا؟ فقلت: لعله علي بن محمد السلمي\n_________\n(١) وقد بحثت عنه كثيرًا في \"المعجم الأوسط \" نفسه فلم أجده.","vol":"13","page":584},{"text":"المدائني شيخ الحضرمي في هذا الحديث، فرجعت إلى \"مقتنى الذهبي\" فإذا به\nيذكر (١٧٩/١٤٧٤) فيمن يكنى بأبي حسن:\n\"علي بن محمد بن حسن المدائني \" فرجعت إلى أصله \"كنى أبي أحمد\nالحاكم \"، فرأيته ذكر أنه روى عن المفضل بن غسان الغلابي (وهو ثقة مترجم في\n\"تاريخ بغداد\") وأبي جعفر أحمد بن عبيد بن ناجح العسكري. (وهو ليِّن\nمترجم في \"التهذيب\") وهما من طبقة الحضرمي، فغلب على ظني أنه شيخه في\nهذا الحديث، والله أعلم.\n٣ - محارب الزيادي، ذكره البخاري وأبو حاتم وابن حبان (٥/٤٥٢) برواية\nابنه مسلمة فقط عنه؛ فهو مجهول. وأما الهيثمي فقال (٨/٢٢٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه عبد الرحمن بن عيينة وسلمة! بن\nمحارب؛ ولم أعرفهما، وبقية رجاله ثقات \"!\nوبالجملة: فالإسناد ضعيف لا تقوم به حجة، والمتن منكر؛ لأن قصة تطهير\nقلبه! قد صحت من طرق عنه ﷺ، ولم يذكر في شيء منها، ختنه ﷺ،\nوقد كنت خرجت بعضها في \"الصحيحة\" فراجع إن شئت رقم (٣٧٣ و١٤٤٥)،\nولذلك فإن السيوطي لم يحسن بإيراده إياه في \"الخصائص\" مع حديث الباب\nوغيره مما بينا علته؛ بل أوهم القراءصحته بقوله (١/١٣٢):\n\"وصححه الضياء في (المختارة) \"!\nوفاته إعلال ابن عساكر إياه بالجهالة، وقول الذهبي:\n\"إنه حديث شبه موضوع \". ثم رأيته قال في \"المغني\" (٧٠٢/٦٦٨٢):\n\" أظنه موضوعأً \".","vol":"13","page":585},{"text":"وتغافل الأسيوطي عن قول ابن القيم ﵀ في أول كتابه القيم \"زاد المعاد\":\n\"حديث لا يصح، ذكره أبو الفرج ابن الجوزي في \"الموضوعات \"، وليس فيه\nحديث ثابت، وليس هذا من خواصه؛ فإن كثيرًا من الناس يولد مختونًا ...،\nوحدثني صاحبنا أبو عبد الله محمد بن عثمان الخليلي المحدث ببيت المقدس أنه\nولد كذالك؛ وأن أهله لم يختنوه، والناس يقولون لمن ولد كذلك: ختنه القمر!\nوهذا من خرافاتهم\".\nقلت: ومن الغرائب أن ابن صياد - وقد قيل فيه ما هو معروف - ولد كذلك؛\nفقد روى ابن أبي شيبة في \"المصنف \" (١٥/١٥٩) بسند صحيح عن أم سلمة\n﵂ قالت:\n\" ولدته أمه مسرورًا مختونًا. يعني: ابن صياد\".\nوروى عبد الرزاق في \"مصنفه \" (١١) بسند صحيح عن عروة بن الزبير قال:\n\"ولد ابن صياد أعور مُختتنًا \".\nثم ذكر ابن القيم عقب حديث ابن أبي السري المتقدم فائدة لا بأس من\nتقديمها إلى القراء، قال ﵀:\n\"وَقَدْ وَقَعَتْ هَذِهِ الْمَسْأَلَةُ بَيْنَ رَجُلَيْنِ فَاضِلَيْنِ، صَنّفَ أَحَدُهُمَا مُصَنّفًا فِي أَنّهُ\nوُلِدَ ﷺ مَخْتُونًا، وَأَجْلَبَ فِيهِ مِنْ الْأَحَادِيثِ الّتِي لَا خِطَامَ لَهَا وَلَا زِمَامَ، وَهُوَ\nكَمَالُ الدّينِ بْنُ طَلْحَةَ (١)، فَنَقَضَهُ عَلَيْهِ كَمَالُ الدّينِ بْنُ الْعَدِيمِ (٢) وَبَيّنَ فِيهِ أَنّهُ\n_________\n(١) هو العلامة أبو سالم محمد بن طلحة القرشي الشافعي، مات سنة (٦٥٢)، له\nترجمة في \"سير الذهبي\" (٢٣/٢٩٣- ٢٩٤) .\n(٢) هو العلامة أبو القاسم عمر بن أحمد الحلبي مؤلف \"تاريخ حلب\" في نحو ثلاثين\nمجلدًا، توفي سنة (٦٦٠) .","vol":"13","page":586},{"text":"ﷺ خُتِنَ عَلَى عَادَة الْعَرَبُ، وَكَانَ عُمُوم هَذا السّنّة لِلْعَرَبِ قَاطِبَةً مُغْنِيًا عَنْ نَقْلٍ\nمُعَيّنٍ فِيهَا. وَاَلله أَعْلَم \".\nقلت: وهذا الذي ذهب إليه الكمال بن العديم ﵀، هو الذي تطمئن\nإليه النفس، وينشرح له الصدر، وهو الذي يبدو أنه مال إليه ابن عبد البر؛ فإنه قال\nعقب الحديث المشار إليه:\n\"وفي حديث اين عباس عن أبي سفيان في قصته مع هرقل - وهو حديث\nثابت من جهة الإسناد - دليل على أن العرب كانت تختتن، وأظن ذلك من جهة\nمجاورتهم في الحجاز اليهود\".\nقلت: وحديث أبي سفيان في أول \"صحيح البخاري\" رقم (٧ - قتح)، وفيه\nأن هرقل سأل أبا سفيان عن العرب؟ فقال:\n\"هم يختتنون\".\n<span data-type=\"title\" id=toc-6293>٦٢٧١ </span>- (من أصبح مطيعًا [لله] في والديه؛ أصبح له بابان\nمفتوحان من الجنة، وإن كان واحدًا؛ فواحدًا، ومن أمسى عاصيًا لله\nفي والديه؛ أصبح له بابان مفتوحان من النار، وإن كان واحدًا؛\nفواحدا. قال رجلٌ: وإن ظَلَماه؟ قال: وإن ظلماه، وإن ظلماه، وإن\nظلماه) .\nموضوع.\nأخرجه البيهقي في \"الشعب \" (٦/٢٠٦/٧٩١٦) من طريق أبي\nمحمد عبد الله بن يحيى بن موسى السرخسي: نا سعيد بن يعقوب الطالقاني:\nنا عبد الله بن \"المبارك عن يعقوب بن القعقاع عن عطاء عَنْ اِبْنِ عَبَّاسٍ مرفوعًا.","vol":"13","page":587},{"text":"قلت: وهذا إسناد واهٍ، رجاله ثقات؛ غير السرخسي هذا، وهو من شيوخ ابن\nعدي وقال في ترجمته (٤/٢٦٨):\n\"حدث بأحاديث لم يتابعوه عليها، وكان متهمًا في روايته عن قوم لم\nيلحقهم مثل علي بن حُجر وغيره\".\nقلت: ولعل من أولئك الذين لم يلحقهم الطالقاني هذا؛ فإنه مات سنة\n(٢٤٤) وهي السنة التي مات فيها علي بن حجر. وقد ساق له الحافظ هذا\nالحديث، وقال عقبه في \"اللسان \":\nلاقلت: رجاله ثقات أثبات؛ غير هذا الرجل؛ فهو آفته. ولي قضاء طبرستان،\nوانصرف عنها في سنة سبع وتسعين وماثتين، وكان بقي إلى بعد الثلاثمائة\".\nقلت: وقد أشار بقوله: \"فهو آفته \" إلى أنه موضوع، أو نحوه، وهو به حري لما\nفي متنه من المبالغة. ولعله لا ينافي ذلك أنه روي من طريق آخر؛ فقد قال ابن\nأبي حاتم في \"العلل \" (٢/٢١١/٢١٢٣):\n\"سئل أبو زرعة عن حديث رواه أبو خيثمة زهير بن حرب، قال: حدثنا\nشبابة، قال: حدثنا المغيرة بن مسلم عن عطاء ... به \".\nفأقول: هذا، وإن كان رجاله ثقاتًا؛ فقد أعلوه بالانقطاع، فقال ابن أبي حاتم:\n\" قال أبو زرعة: المغيرة لم يسمع من عطاء شيئًا، وهو مرسل \".\nونقله العلائي في \"جامع التحصيل \" (٣٥١/٧٩٢)، وهي فائدة لم تذكر في\n\"التهذيب\" وغيره \" فلتقيد.\nوالحديث قال العراقي في \"تخريج الإحياء\" (٢/٢١٦)؛\n\" أخرجه البيهقي في \"الشعب \" من حديث ابن عباس ولا يصح \"!","vol":"13","page":588},{"text":"<span data-type=\"title\" id=toc-6294>٦٢٧٢ </span>- (حسن الخلق زمام من رحمة الله في أنف صاحبه،\nوالزمام بيد الملك، والملك يجره إلى الخير، والخير يجره إلى الجنة،\nوسوء الخلق زمام من عذاب الله في أنف صاحبه، والزمام بيد\nالشيطان، والشيطان يجره إلى الشر، والشر يجره إلى النار) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٦/٢٤٨/٨٠٣٧) بسندين له: أحدهما\nعن ابن أبي ثُميلة، والآخر عن محمد بن عبدربه قالا: نا الفضل بن موسى\nالسِّيناني عن سفيان بن سعيد الثوري عن سعيد بن أبي بردة بن أبي موسى عن\nأبيه عن جده أبي موسى الأشعري مرفوعًا. وقال البيهقي:\n\"وكلا الإسنادين ضعيف \".\nقلت: وابن أبي ثميلة لم أجد من ذكره.\nوأما محمد بن عبدربه؛ فأورده الحافظ في \"اللسان\"، نقلًا عن ابن حبان في\n\"الثقات\"؛ لكن تحرف على طابعه كلام ابن حبان، ونصه في \"الثقات\" (٩/١٠٧):\n\" أبو تميلة: اسمه محمد بن عبدربه بن سليمان المروزي، يروي عن الفضيل\nابن عياض. حدثنا عنه محمد بن أحمد بن أبي عون، يخطئ ويخالف \".\nفقوله: \"يخطئ ويخالف\" تحرف في \"اللسان\" إلى \"يحكي لطائف\"! ولم\nيذكر فيه كنيته \"أبو تميلة\". ثم قال الحافظ:\n\"وروى له البيهقي حديثًا منكرًا من روايته عن الفضل بن موسى السيناني،\nوعنه صالح بن كامل، وضعفه \".\nقلت: وهو هذا.","vol":"13","page":589},{"text":"قلت: وهذه الكنية لم يذكر الذهبي تحتها في \"المقتنى\"؛ تبعًا لأصله \"الكنى\"\nلأبي أحمد الحاكم (ق ٤٤/ ١) غير يحيى بن واضح الأنصاري، فلا أدري إذا كانت\nمحفوظة أم لا؟\nثم قال البيهقي عقب تضعيفه السابق:\n\" ورواه شيخ من أهل نيسابور يقال له: محمد بن حامد بن محمد بن\nإبراهيم أبو بكر الحيري عن محمد بن يحيى الذهلي عن أبي نعيم عن سفيان\nالثوري بإسناده مثله، وهو فيما أنبأني أبو عبد الله الحافظ - إجازة -: نا أبو سعيد\nبن أبي بكر بن أبي عثمان: نا محمد بن حامد ... به. وهذا وهم من هذا الشيخ،\nوليس له من هذا الوجه أصل \".\nوأقره الحافظ في \"اللسان\".\nوأنا أظن أنه غير محمد بن حامد شيخ الحاكم الآتي في إسناد الحديث\nالتالي:\n<span data-type=\"title\" id=toc-6295>٦٢٧٣ </span>- (ما من ولد بار ينظر نظرة رحمة؛ إلا كان له\nبكل نظرة حجة مبرورة، قالوا: وإن نظر كل يوم مائة مرة؟ قال:\nنعم، الله أكبر وأطيب) .\nموضوع.\nأخرجه البيهقي في \"الشعب \" (١/١٨٦/٧٨٥٨): أخبرنا أبو عبد الله\nالحافظ في \"التاريخ\": أنا محمد بن حامد: ثني مكي بن إبراهيم: نا الحسن بن\nهارون: نا منصور بن جعفر: نا نهشل بن سعيد عن الضحاك عَنْ اِبْنِ عَبَّاسٍ\nمرفوعًا. وقال:","vol":"13","page":590},{"text":"\"منصور بن جعفر هو والد الحسين بن منصور السلمي النيسابوري\".\nقلت: يبدو أنه لا يعرف، بخلاف ابنه الحسين، فإنه ثقة فقيه من شيوخ\nالبخاري والنسائي، وقد ذكر له المزي شيوخًا كثيرين ليس منهم أبوه هذا، ولا\nوجدت له ترجمة.\nلكن نهشل بن سعيد كذاب معروف، وقد تقدمت له بعض الأحاديث من\nروايته عن الضحاك عَنْ اِبْنِ عَبَّاسٍ مع بعض ما قيل فيه من الأئمة، فانظر الحديث\n(٨١٩ و١٦٨٦) .\nأما الحسن بن هارون وعنه مكي بن إبراهيم، فلم أعرفه. وفي الرواة ثلاثة\nبهذا الاسم والأب:\nالأول: الحسن بن هارون بن مالك الشيباني. روى عن عبد السلام بن\nحرب، روى عنه محمد بن إسماعيل الضراري الرازي.\nكذا في يا الجرح\" (١/٢/ ٤٠) وقال:\n\"سألت أبي عنه؟ فقال: لا أعرفه\".\nونقله الحافظ في \"اللسان\" وأقره، لكن تحرف على الناسخ أو الطابع \"الضراري \"\nإلى \"العُتواري\"! وضبطه المعلق بالضم والسكون، ولم يتنبه للتحريف.\nوقد ذكر هذه النسبة السمعاني في \"أنسابه\"، وذكر أنه نسبة إلى ضرار، وهو\nاسم رجل، وله ترجمة في \"الجرح\" (٣/٢/ ١٩٠) فقال:\n\"محمد بن إسماعيل بن أبي ضرار أبو صالح الرازي ... \".\nوالثاني: الحسن بن هارون بن عفان ابن أخي سلمة بن عفان، حدث عن","vol":"13","page":591},{"text":"جرير بن عبد الحميد وطبقته، وعنه جمع ذكرهم الخطيب (٧/٤٤٩)، وآخر، وهو\nمحمد بن إسحاق بن إبراهيم الثقفي، من شيوخ ابن حبان ذكره في \"الثقات \"\n(٨/١٧٤) .\nوالثالث: الحسن بن هارون النيسابوري، ذكره ابن حبان أيضًا في \"الثقات \"\n(٨/١٧٨) وقال:\n\"يروي عن مكي بن إبراهيم، ثنا عنه أبو حامد الشرقي \".\nقلت: فلا أدري إذا كان المترجم واحدًا من هؤلاء أو غيره؟\nوأما محمد بن حامد شيخ الحاكم، فلم أعرفه، ومن المحتمل أنه محمد بن\nحامد أبو رجاء البغدادي، فإنه توفي سنة (٣٤٤)، وتوفي الحاكم سنة (٤٠٦)\nوالله أعلم، وهو متكلمٌ فيه، له ترجمة في \"تاريخ بغداد، (٢/٢٨٩)، و\"الميزان \".\nوالحديث أخرجه الديلمي في \"مسند الفردوس\" (٣/١٢ - الغرائب الملتقطة)\nمن طريق الحاكم معلقًا عليه، وعزاه السيوطي في \"الجامع الكبير\" للحاكم في\n\"تاريخه \" وابن النجار.\nوقد تقدم من طريق أخرى مقلوب الأول بلفظ:\n\"إذا نظر الوالد إلى ولده فسره ... \" الحديث برقم (٢٧١٦) (*) .\n<span data-type=\"title\" id=toc-6296>٦٢٧٤ </span>- (نومك على السرير برًا بوالديك تضحكهما ويضحكانك\nأفضل من جهادك بالسيف في سبيل الله ﷿) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٦/١٧٩/٧٨٣٦) من طريق محمد بن\n_________\n(*) وا نظر (٣٢٩٨) من هذه \"السلسلة\". (الناشر) .","vol":"13","page":592},{"text":"صالح الأشج: نا عبد الله بن عبد العزيز بن أبي رواد: حدثني أبي عن نافع عن\nابن عمر مرفوعًا. وقال:\n\"عبد الله بن عبد العزيز هذا غير قوي، ولمتنه شواهد قد مضت \".\nقلت: يشير إلى مثل قوله ﷺ:\n\"ففيهما فجاهد\" متفق عليه.\nوهو مخرج في \"غاية المرام \" (برقم ٢٨١) .\nوقوله:\n\"ارجع اليهما فأضحكهما كما أبكيتهما\".\nوهو مخرج مع الذي قبله في \"صحيح أبي داود\" (٢٢٨١ و٢٢٨٢) . وليس\nيخفى على الفقيه أن شهادة هذه الأحاديث وما فى معناها أن شهادتها قاصرة\nلحديث الترجمة، فيبقى منكرًا.\nوعبد الله بن عبد العزيز؛ قد شهد الأئمة بنكارة أحاديثه، فقال ابن أبي حاتم\n(٢/٢/١٠٤) عن أبيه:\n\"رأيت أحاديثه أحاديث منكرة، ولم أكتب عنه، ولم يكن محله عندي\nالصدق. قال ابن الجنيد: لا يسوى فلسًا؛ يحدث بأحاديث كذب\". وقال العقيلي\nفي \"الضعفاء\" (٢/٢٧٩):\n\" أحاديثه مناكير غير محفوظة، ليس ممن يقيم الحديث \". وقال ابن عدي في\n\"الكامل\" (٤/٢٠١):\n\"يحدث عن أبيه عن نافع عَنْ ابْنِ عُمَرَ بأحاديث لا يتابعه أحد عليها\".","vol":"13","page":593},{"text":"والراوي عنه محمد بن صالح الأشج؛ ذكره ابن حبان في \"الثقات \" (٩/١٤٨)،\nوقال:\n\"حدثنا عنه أحمد بن سعيد - بهمذان - وغيره، كان يخطئ \".\nوأقره الحافظ في \"اللسان\".\n<span data-type=\"title\" id=toc-6297>٦٢٧٥ </span>- (لو أدركت والدي أو أحدهما وأنا في صلاة العشاء،\n- وقد قرأت فيها بفاتحة الكتاب - ينادي: يا محمد!؛ لأجبته: لبَّيْك) .\nموضوع.\nأخرجه البيهقي في \"الشعب \" (٦/١٩٥/٧٨٨١)، وابن الجوزي في\n\"الموضوعات\" (٣/٨٥) من طريق يحيى بن أبي طالب (جعفر) حدثنا زيد بن\nالحباب: عن ياسين بن معاذ: حدثنا عبد الله بن مرثد عن طلق بن علي مرفوعًا.\nوقال البيهقي:\n\"ياسين بن معاذ ضعيف \".\nقلت: حاله أسوأ من ذلك، وينبيك عن ذلك قول الذهبي في \"المغني \":\n\"تركه النساثي وغيره \".\nومن شاء الوقوف على أقوال الأئمة فيه؛ فليرجع إلى \"لسان الميزان\"، فقد\nاستوعب أكثرها، على أنني كنت نقلت بعضها تحت الحديث المتقدم (١٠٣٥)\nوقال ابن الجوزي عقب الحديث:\n\" هذا موضوع على رسول الله ﷺ، وفيه ياسين؛ قال يحيى: ليس حديثه\nبشيء. وقال النسائي: متروك الحديث. وقال ابن حبان: يروي الموضوعات عن\nالثقات، وينفرد بالمعضلات عن الأثبات \".","vol":"13","page":594},{"text":"وتعقبه السيوطي في \"اللآلي\" (٢/٢٩٥) بإخراج البيهقي في \"الشعب \"\nإياه! فلم يصنع شيئًا؛ وإن أقره ابن عراق في \"تنزيه الشريعة\" (٢/٢٩٦/٤٩)،\nوزاد فقال:\n\"قلت: وكذلك أشار الذهبي في \"تلخيص الموضوعات\" إلى ضعفه من جهة\n(يس)، ثم استدرك؛ فقال: ولكن في سنده هناد النسفي. والله أعلم \".\nوأقول في الإشارة المذكورة نظر، فياسين عند الذهبي متروك كما قدمت عنه.\nوالاستدراك المزبور لا قيمة له؛ لأنه في إسناد ابن الجوزي دون البيهقي، وهو من\nطبقة البيهقي ومعاصريه، له ترجمة سيئة في \"تاريخ بغداد\" (١٤/٩٧ - ٩٨)،\nو\"اللسان\".\n(تنبيه): وقع في \"الشعب \" و\"الموضوعات\" [خطاء] في إسناد الحديث ومتثه،\nفصححت ما ترجح عندي صحته؛ فمثلًا: يحيى بن أبي طالب، وقع في \"الشعب \":\n(يحيى بن جعفر)، فغلب على ظني أن الصواب ما أثبت أعلاه؛ لأن: (أبا طالب)\nاسمه: جعفر؛ فهو: يحيى بن أبي طالب: (جعفر بن الزبرقان)، محدث مشهور،\nتكلم فيه بعضهم.\n<span data-type=\"title\" id=toc-6298>٦٢٧٦ </span>- (يا أبا هريرة! إن الله تعالى يحب من خلقه الأصفياء\nالأَخْفِياء الأبرياء الشَّعِثَةَ رؤوسهم، المُغْبَرَّة وجوههم، الخَمِصَة بطونهم؛\nإلا من كسب الحلال، الذين إذا استأذنوا على الأمراء؛ لم يُؤذن لهم،\nوإن خطبوا المتنعِّمات لم يُنكَحوا، وإن غابوا؛ لم يُفتقدوا، وإن حَضَروا؛\nلم يُدْعَوا، وإن طلعوا؛ لم يُفرح بطلعتهم، وإن مَرِضوا؛ لم يُعاودوا،\nوإن ماتوا؛ لم يَشْهَدوا.","vol":"13","page":595},{"text":"قالوا: يا رسول الله! كيف لنا برجل منهم؟ قال: ذاك أويس القرني،\nقالوا: وما أويس القرني؟ قال: \" أشهل ذو صهوبة، بعيد ما بين المنكبين،\nمعتدل القامة آدم شديد الأدمة، ضارب بذقنه إلى صدره، رام بذقنه\nإلى موضع سجوده، واضع يمينه على شماله، يتلو القرآن، يبكي على\nنفسه، ذو طِمْرين لا يُؤْبَه له، مُتَّزِرٌ بإزارِ صوف ورداء صوف، مجهول\nفي أهل الأرض، معروف في أهل السماء، لو أقسم على الله؛ لأبر قسمه،\nألا وإن تحت منكبه الأيسر لمعة بيضاء، ألا وإنه إذا كان يوم القيامة؛\nقيل للعباد ادخلوا الجنة، ويقال لأويس: قف فاشفع. فيُشَفِّعُه الله عز\nوجل في مثل عدد ربيعة ومُضَرَ، يا عمرُ ويا عليُّ، إذا أنتما لقيتماه؛\nفاطلبا إليه أن يستغفر لكما يغفر الله تعالى لكما ...) الحديث بطوله.\nمنكر جدًا.\nأخرجه أبو نعيم في \"الحلية\" (٢/ ٨٠ - ٨٢)، ومن طريقه الرافعي\nفي \"تاريخ قزوين \" (١/٩١ - ٩٥)، وابن عساكر في \"تاريخ دمشق، (٣/٢٠٠ -\n٢٠٢) من طريق سلمة بن شبيب: ثنا الوليد بن إسماعيل الحراني: ثنا محمد\nابن إبراهيم بن عبيد؛ حدثني مخلد بن يزيد عن نوفل بن عبد الهه عن الضحاك\nابن مزاحم عن أبي هريرة قال:\nبينا رسول الله ﷺ في حلقة من أصحابه إذ قال.\n\"ليصلين معكم غدًا رجل من أهل الجنة\". قال أبو هريرة: فطمعت أن أكون أنا\nذلك الرجل، فغدوت فصليت خلف النبي ﷺ، فأقمت في المسجد حتى انصرف\nالناس وبقيت أنا وهو، فبينا نحن عنده إذ أقبل رجل أسود متزر بخرقة، مرتد\nبرقعة، فجاء حتى وضع يده في يد رسول الله ﷺ ثم قال: يا نبي الله ادع الله لي؛","vol":"13","page":596},{"text":"فدعا النبي ﷺ له بالشهادة وإنا لنجد منه ريح المسك الأذفر، فقلت: يا رسول الله\nأهو هو؟ قال:\n\"نعم! إنه لمملوك لبني فلان\". قلت: أفلا تشتريه فتعتقه يا نبي الله؟ قال:\n\"وأنى لي ذلك، إن كان الله تعالى يريد أن يجعله من ملوك الجنة يا أبا هريرة،\nإن لأهل الجنة ملوكًا وسادة، وإن هذا الأسود أصبح من ملوك الجنة وسادتهم. يا أبا\nهريرة ... \" الحديث. وزاد بعده:\nقال: فمكثا يطلبانه عشر سنين لا يقدران عليه ... إلى آخر القصة، وفيها\nطول لا حاجة بنا إلى ذكرها.\nقلت: وهذا إسناد ضعيف مظلم منقطع؛ الضحاك بن مزاحم، قال الحافظ\nالعلائي في \"مراسيله \" (ص ٢٤٣) وقد ذكر الضحاك هذا:\n\"وقال أبو حاتم: لم يدرك أبا هريرة ولا أبا سعيد ﵃. وقال ابن\nحبان: أما رواياته عن أبي هريرة، وابن عباس وجميع من روى عنه، ففي ذلك\nكله نظر\".\nقلت: والسند إليه لا يصح؛ فيه ثلاثة ليس لهم ذكر في شيء من كتب\nالتراجم التي عندي، وهم:\nالوليد بن إسماعيل، ومحمد بن إبراهيم، ونوفل بن عبد الله؛ فلم يترجمهم\nالبخاري ولا ابن أبي حاتم ولا ابن حبان، ولا الذين جاءوا من بعدهم، اللهم! إلا\nالأول منهم؛ فقد ذكره المزي في شيوخ سلمة بن شبيب.\nأقول: ومع جهالة هؤلاء والانقطاع المشروح آنفًا، لم يتورع السيوطي أن يقول","vol":"13","page":597},{"text":"في \"اللآلي\" (١/ ٤٥١):\n\"وسنده لا بأس به \"!\nوالعجيب حقًا أن ابن عراق في \"التنزيه \" (٢/٣٦) أقره على ذلك، ولم يتعقبه\nبشيء! وليتأمل القارئ اللبيب الفرق بين السيوطي وقوله هذا، وبين قول الحافظ\nالذهبي وقد ساق من هذا الحديث بعضه في كتابه \"السير\" (٤/٢٧ - ٢٨):\n\" وهذا سياق منكر، لعله موضوع \".\nوقد أورد ابن الجوزي في وموضوعاته \" (٢/٤٣ - ٤٤) من رواية ابن حبان،\nوهذا في \"الضعفاء\" (٢/٢٩٧ -٢٩٨) من طريق محمد بن أيوب عن مالك عن\nنافع عن ابن عمرقال:\nبينما النبي ﷺ بفناء الكعبة إذ نزل عليه جبريل فقال:\n\"يا محمد! إنه سيخرج من أمتك رجل يشفع، فيشفعه الله في عدد ربيعة\nومضر، فإن أدركته؛ فسله الشفاعة لأمتك، قال ﷺ: يا جبريل! ما اسمه وما\nصفته؛ قال: أما اسمه فأويس ... \".\nقال ابن حبان:\n\"فذكر حديثًا طويلًا في ورقتين، وهو باطل لا أصل له عن رسول الله ﷺ،\nولا ابن عمر أسنده، ولا نافع حدث به، ولا مالك رواه. ومحمد بن أيوب يضع\nالحديث على مالك \". وأقره ابن الجوزي؛ ولكنه قال فأفاد:\n\"وقد وضعوا خبرًا طويلًا في قصة أويس من غير هذه الطريق؛ وإنما يصح عن\nأويس كلمات يسيرة جرت له مع عمر، وأخبره رسول الله ﷺ فقال:","vol":"13","page":598},{"text":"\"يأتي عليكم أوبس، فإن استطعت أن يستغفر لك فافعل \" (١) . فأطال\nالقصاص وأعرضوا (كذا) فِي حَدِيثِ أويس بما لا فائدة في الإطالة بذكره \".\nقلت: وحديث ابن عمر هذا قد ساقه بطوله ابن عساكر (ص ٢٠٨ - ٢١٠)\nمن طريق محمد بن أيوب نفسه، وليس فيه حديث الترجمة، ولا في غيره من\nطرقه الكثيرة المختلفة عند ابن عساكر سندًا ومتنًا، طولًا وقصرًا، لكن فيه - مع\nالطول البالغ فيه - جملتان استنكرتهما جدًا:\nالأولى: قول علي لأويس:\n\"إنا نساثك بحق حرمنا هذا إلا أخبرتنا باسمك\". .\nفإنه توسل بمخلوق، وهو غير مشروع كما هو معلوم.\nوالأخرى: أنه لما مات أويس وأرادوا تكفينه؛ فوجئوا بثوبين في مزوده - لم\nيكن له بهما عهد - عند رأسه، على أحدهما مكتوب:\n\"بسم الله الرحمن الرحيم، براءة من الله الرحمن الرحيم لأويس القرني من\nالنار\". وعلى الآخر مكتوب: \"هذا كفن لأويس القرني من الجنة\".\n_________\n(١) قلت: هذا طرف من حديث أخرجه مسلم (٧/١٨٩)، وابن سعد (٦/١٦٣ - ٦٤ ١) .\nوفي رواية لهما: \" إن خير التابعين رجل يقال له: أويس، وله والدة، وكان به بياض، فمروه\nفليستغفر لكم \". وأخرجهما ابن عساكر في ترجمة أويس (٣/١٩٥ - ١٩٨)، وأحمد (١/٣٨\n- ٣٩) بالأولى منهما، ومدارهما على أسير بن جابر، وقد ركب السيوطي من الروايتين رواية\nأخرى ساقها في \"الجامع الصغيرة وعزاها لمسلم، ولا وجود لها عنده بسياقه!\nوقد توبع أسير على الرواية الأولى عند أحمد (١/٣٩) .\nولجملة: \"خير التابعين\" شاهد عند أحمد (٣/ ٤٨٠) بسند حسن في الشواهد، وجوّده\nالهيثمي (١٠/٢٢) .","vol":"13","page":599},{"text":"ومع هذا كله يقول السيوطي عقب ما ساقه بتمامه برواية ابن عساكر هذه:\n\"وعندي وقفة في الحكم عليه بالوضع؛ فورد هكذا مطولًا من حديث أبي\nهريرة، أخرجه الروياني في \"مسنده \"، وأبو نعيم في \"الحلية\" وابن عساكر، وسنده\nلا بأس به!!\nكذا قال! وقد عرفت جوابه فيما تقدم، وأيضًا فإن في كل من حديث أبي\nهريرة وابن عمر من الزيادات ما ليس في الآخر، فلو كان إسناد كل منهما مما\nيستشهد به؛ فإنما ينفع ذلك فيما اتفق متنهما عليه، ويبقى ما سوى ذلك على\nضعفه، فكيف وحديث ابن عمر فيه ذاك المتهم بالوضع؛ محمد بن أيوب؟! وقال\nالذهبي في \"الميزان \" وساق له هذا الحديث من طريق ابن حبان وقال:\n\"خبر باطل \". وأقره الحافظ في \"اللسان\".\nوأما حديث الترجمة ففيه ما قد عرفت من الانقطاع والجهالة، والنكارة،\nحتى قال الذهبي:\n\"لعله موضوع \".\nوليس ذلك بعيدًا. والله ﷾ أعلم.\n(فائدة): قوله في الحديث: \" ... فيشفعه الله في مثل عدد ربيعة ومضر\"؛\nقد صح الحديث عن أبي أمامة وغيره مرفوعًا مطلقًا غير مقيد بأويس القرني رضي\nالله عنه، وهو مخرج في \"الصحيحة\" (٢١٧٨)، وذكر ابن عساكر (٣/٢١١ -\n٢١٢) شواهد أخرى له، ثم قال عقبها:\n\"وهذه الأحاديث تقوي ما تقدم من إثبات شفاعة أويس القرني\".","vol":"13","page":600},{"text":"قول: ذلك من الممكن بشرط أن لا يشتد ضعف أسانيد الأحاديث المثبتة\nلشفاعته ﵁، وذلك مما يحتاج إلى بحث وتحقيق، وبخاصة أن هناك\nأحاديث أخرى في شفاعته ذكرها الذهبي في \"سيره\" (٤/٢٦ و٣١ و٣٣)، فأرجو\nمن الله تعالى أن ييسر لي الرجوع إلى مصادرها ودراسة أسانيدها. وعسى أن يكون\nذلك قريبًا.\n<span data-type=\"title\" id=toc-6299>٦٢٧٧ </span>- (إِنَّ الْحَيَاءَ وَالْعَفَافَ وَالْعِيَّ عن اللِّسَانِ لا عِيَّ الْقَلْبِ،\nوَالْعَمَلَ مِنَ الإِيمَانِ، وَإِنَّهُنَّ يَزِدْنَ فِي الآخِرَةِ، [وَيُنْقِصْنَ مِنَ الدُّنْيَا، وَمَا\nيَزِدْنَ فِي الآخِرَةِ أَكْثَرُ مِمَّا يُنْقِصْنَ فِي الدُّنْيَا]؛ وَإِنَّ الشُّحَّ والفُحشَ\nوَالْبَذَاءَ مِنَ النِّفَاقِ، وَإِنَّهُنَّ يَزِدْنَ فِي الدُّنْيَا، وَيُنْقِصْنَ مِنَ الآخِرَةِ، وَمَا\nيُنْقِصْنَ فِي الآخِرَةِ أَكْثَرُ مِمَّا يَزِدْنَ فِي الدُّنْيَا) .\nمنكر.\nأخرجه البيهقي في \"الشعب \" (٦/١٣٥/٧٧١١)، وابن عساكر (٣/٢٢٢)\nمن طريق محمد بن المتوكل: نا أبو بشر بكر بن بشر: نا عبد الحميد بن سوار:\nحدثني إياس بن معاوية بن قرة، قال:\nكنا عند عمر بن عبد العزيز، فذكر عنده الحياء؛ فقال: الحياء من الإيمان.\nفقال عمر: بل هو الدين كله. فقال: إياس: حدثني أبي عن جدي قال:\nكُنَّا عِنْدَ عِنْدَ النَّبِيِّ ﷺ، فَذُكِرَ عِنْدَهُ الْحَيَاءُ، فَقَالُوا: يَا رَسُولَ اللَّهِ! الْحَيَاءُ مِنَ\nالدِّينِ؟ فَقَالَ النبي ﷺ:\n\" بَلْ هُوَ الدِّينُ كُلُّهُ \"\nثم قال رسول الله ﷺ: ... فذكر الحديث. قال إياس:","vol":"13","page":601},{"text":"أمرني عمر بن عبد العزيز؛ فأمليتها عليه فكتبها بخطه، ثم صلى بنا الظهر\nوالعصر وهي في كمه ما يضعها.\nقلت: وهذا إسناد ضعيف، عبد الحميد بن سوار، ضعفه أبو زرعة، وقال يحيى:\n\"ليس بشيء\". كما في \"الميزان \". وأما ابن حبان فذكره في \"الثقات \"\n(٨/ ٣٩٩) وقال:\n\"روى عنه هشيم وبكر بن خنيس\".\nكذا وقع فيه: \"خنيس\"، والصواب: \"بشر\" كما في إسناد هذا الحديث،\nوترجمة بكر في \"تاريخ البخاري\" و\"جرح ابن أبي حاتم \". وقال عن أبيه:\n\"مجهول\".\nثم إن اليخاري وأبا حاتم فرقا يين عبد الحميد بن سوار هذا الذي يروي عنه\nاين بشر. وبين عبد الحميد بن سوار الذي روى عنه هشيم، وسكتا عنه، ولعل هذا\nهو الأرجح. والله أعلم.\nثم إن في الإسناد علتين أخريين:\nإحداهما: بكر بن بشر؛ ذكره البخاري وأبو حاتم برواية محمد بن المتوكل\nالعسقلاني عنه، وقال أبو حاتم:\n\"وَهُوَ مَجْهُولٌ \".\nوساق له البخاري هذا الحديث. وبهذه الرواية أورفى هـ ابن حبان في \"الثقات\"\n(٨/١٤٨)، وذلك من الأمور الكثيرة التي تؤكد للعارف تساهله في التوثيق، فإنه\nمع تفرد محمد بن المتوكل هذا عنه، فإن في حفظه ضعفًا، وهي العلة التالية:","vol":"13","page":602},{"text":"والأخرى: محمد بن المتوكل، - وهو: ابن أبي السري العسقلاني - مختلف\nفيه، وقد ذكره ابن حبان في \"الثقات \" وقال (٩/٨٨):\n\"وكان من الحفاظ \".\nقلت: ومع ذلك، ففيه ضعف من قبل حفظه؛ كما ينبئك قول الحافظ في \"التقريب \":\n\"صدوق عارف، له أوهام كثيرة\".\n(تنبيه): جاء في \"اللسان \" عقب ترجمة بكر بن بشر المذكور:\n\"وكذا سماه البخاري في \"التاريخ \"، وقال أبو حاتم: إنه انقلب؛ فإن الصواب:\nبشربن بكر\"!\nكذا قال! ولا أدري وجه هذا التصويب، فإنه في \"الجرح\" كما في \"التاريخ \":\nبكر بن بشر. وبشر بن بكر راو آخر مترجم في \"الجرح \" وغيره. والله أعلم.\n<span data-type=\"title\" id=toc-6300>٦٢٧٨ </span>- (نهانا عَنْ لُبْسِ الذَّهَبِ، وَتَفْضِيضِ الأَقْدَاحِ؛ فَكَلَّمَهُ\nالنِّسَاءُ فِي لُبْسِ الذَّهَبِ، فَأَبَى عَلَيْنَا، وَرَخَّصَ لَنَا فِي تَفْضِيضِ الأَقْدَاحِ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٥/٦٨/٦٧/١٦٨)، وفي \"الأوسط \"\n(١/١٨٨/٢/٣٤٥٣) قال: حدثنا بابويه بن خالد الأبلي: ثنا عمر بن يحيى\nالأبلي: ثنا معاوية بن عبد الكريم الضال: ثنا محمد بن سيرين عن أخته عن أم\nعطية قالت: ... فذكره. وقال.\n\"لم يروه عن معاوية إلا عمر بن يحيى، ولا سمعناه إلا من هذا الشيخ \".\nقلت: وهو: بابويه بن خالد بن بابويه الأبلي، هكذا ساق نسبه الطبراني في\nحديث له ساقه قبل هذا في \"الأوسط\"، ولم يسق له فيه غيرهما. والحديث المشار","vol":"13","page":603},{"text":"إليه أخرجه الطبراني في \"المعجم الصغير\" أيضًا (ص ٥٦٢)، لكن وقع فيه (بانوبة)\nبنون وباء موحدة بينهما الواو، وكذلك وقع في طبعة بيروت (١/١٩٥/٣١٠ -\nتحقيق شكور)، وكذا في مطبوعة \"المعجم الكبير\"، ولعل الصواب ما في\n\"الأوسط\"؛ فإن نسخته المصورة مصححة ومقابلة، ومطابقة لمصورة \"مجمع\nالبحرين\" للهيثمي، قلت: \"لعل\"؛ لأني لم أجد لهذا الشيخ ذكرًا في شيء من\nكتب الرجال التي عندي، ويبدو لي أن الرجل مستور غير مشهور، لندرة حديثه\nعند الحافظ الطبراني.\nونسبة (الأبلي) إلى (أُبَلَّةَ) بلدة على شاطئ دجلة (البصرة) أشار الحافظ في\n\"التبصير\" تبعًا إلى أصله أن هذا الشيخ منها. ويؤيده أن شيخه عمر بن يحيى\nالأبلي منها؛ فقد أورده الحافظ عبد الغني الأزدي فيها في أول كتابه \"مشتبه\nالنسبة\"، ولم يتبين ذلك لمحقق \"المعجم الصغير\"؛ فجمع بين النسبتين كما ساق\nإسناد المؤلف في الحديث المشار إليه هكذا:\nحدثنا بانوبة بن خالد بن بانوبة الأيلي [الأبلي]، حدثنا ... ! ومن غرائب\nالتصحيفات وقلة العناية بالتحقيق أن الحافظ الأزدي ﵀ مع أنه أورد عمر\nهذا في النسبة المذكورة، فقد تصحفت على الطابع فوقع فيه: \"عمر بن يحيى بن\nنافع الأيلي \"! هكذا (الأيلي) ! بالمثناة التحتية مكان الباء الموحدة! وكذلك وقع\nفي \"المعجم الكبير\"!\nثم إن عمر هذا أيضا مغمور غير مشهور، ولذلك قال الهيثمي في \"مجمع\nالزوائد \" (٥/ ١٤٩):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط \"، وفيه عمر بن يحيى الأبلي، ولم\nأعرفه \"!","vol":"13","page":604},{"text":"وقد أورده الحافظ في \"اللسان \"، فقال:\n\"ذكره ابن عدي في ترجمة جارية بن هرم ... (يعني في سند حديث ساقه)،\nوأشار إلى أن عمر بن يحيى سرقه من يحيى بن بسطام \".\nانظر \"كامل ابن عدي\" (٢/١٧٥)، ووقع فيه (الأيلي) بالمثناة وكذلك في\n\"اللسان\"!\n(تنبيه): نقل الشوكاني هذا الحديث عن أوسط الطبراني تحت شرحه لحديث\nابن عمر: \"من شرب في إناء ... \" وقال (١/ ٦٠):\n\"قال (الطبراني): تفرد به عمر بن يحيى بن (!) معاوية بن عبد الكريم \".\nهكذا قال: (ابن معاوية ... \"، فلا أدري أهكذا هو في ف خته من \"الأوسط \"،\nأو تحرف عليه؟ وعلى كل حال فهو خطأ.\nثم ما فائدة نقل هذا التفرد دون بيان حال المتفرد به؟!\n<span data-type=\"title\" id=toc-6301>٦٢٧٩ </span>- (لا حاجةَ لي في ابنتِك. قاله لامرأةٍ آثَرَتْةُ بها) .\nضعيف.\nأخرجه أحمد (٣/١٥٥): ثنا عبد الله بن بكر أبو وهب: ثنا سنان\nابن ربيعة عن الحضرمي عن أنس بن مالك:\nأن امرأة أتت النبي ﷺ فقالت: يا رسول الله! ابنة لي كذا وكذا - ذكرت من\nحسنها وجمالها - فآثرتك بها، فقال: قد قبلتها، فلم تزل تمدحها حتى ذكرت أنها\nلم تصدع، ولم تشتك شيئًا قط! قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الحضرمي هذا، إن كان ابن عجلان مولى الجارود؛ فهو مجهول","vol":"13","page":605},{"text":"الحال، روى عنه ثلاثة، ولم يوثقه غير ابن حبان (٦/٢٤٩)، واستغرب له الترمذي\nحديثًا في العطاس، وصححه الحاكم، وهو مخرج في \"الإرواء\" (٣/٢٤٥)، وقال\nالذهبي في \" الكاشف \":\n\"صدوق\". وقال الحافظ:\n\"مقبول \".\nوإن كان هو ابن لاحق التميمي اليمامي؛ فقد روى عنه ثلاثة آخرون غير سنان\nابن ربيعة، منهم سليمان التيمي، وفيه قال ابن معين:\n\"ليس به بأس\". ونحوه قول ابن عدي (٢/٤٥٤):\n\"أرجو أنه لا بأس به\".\nومن الغريب - مع هذا كله - قول ابن حبان في \"ثقاته \" (٦/٢٤٦):\n\"لا أدري من هو؟ ولا ابن من هو؟ \". وتبعه الذهبي في كتابيه \"الميزان \"\nو\" المغني \" [فقال]:\n\"لا يعرف\". وأشار في \"الكاشف \" إلى تضعيف توثيقه بقوله:\n\"وثق \"! وتبنى الحافظ قول ابن معين وابن عدي فقال:\n\"لا بأس به \".\nولعله الأرجح. والله تعالى أعلم.\nوأقول: وسواء كان هذا الحضرمي أو ذاك. وترجح قول من عرفه أو جهله،\nفمن المتفق عليه أنه ليس تابعيًا؛ بل هو من أتباعهم، وابن حبان نفسه أورده في\nطبقة هؤلاء؛ فيكون الإسناد منقطعًا، وهذه هي العلة الأولى.","vol":"13","page":606},{"text":"والأخرى: سنان بن ربيعة؛ فإنه مختلف فيه، وقال الحافظ مشيرًا إلى ذلك:\n\"صدوق فيه لين \".\nولعل الحافظ من أجل هذا سكت عن الحديث في \"الفتح \" (٨/٥٢٥)،\nوخفيت عليه العلة الأولى!\nثم بدت لي علة ثالثة، وهي: المخالفة لرواية ثابت البناني قال:\nكنت عند أنس - وعنده ابنة له - قال أنس:\nجاءت امرأة إلى رسول اللَّهِ ﷺ تعرض عليه نفسها، قالت: يا رسول الله!\nألك بي حاجة؟\nفقالت بنت أنس: ما أقل حياءها، واسوءتاه! قال: هي خير منك؛ رغبت\nفي النبي ﷺ فعرضت عليه نفسها.\nأخرجه البخاري (٥١٢٠ و٦١٢٢)، والنسائي (٢/٧٦)، وابن ماجه (٢٠٠١)،\nوأحمد (٣/٢٦٨) .\nولم يذكر في هذا الحديث جواب النبي ﷺ لها بعد العرض، وقد ثبت\nالجواب فِي حَدِيثِ سهل بن سعد الثابت في الكتب الستة وغيرها في هذه القصة،\nوهو مخرج في \"الإرواء\" (٦/٣٤٥/١٩٢٥)، وذلك في رواية للبخاري (٩/١٩٨/\n٥١٤١)، وهي رواية الدارمي (٢/١٤٢)، والبيهقي (٧/٥٧ و١٤٤)، والطبراني في\n\"الكبير\" (٦/٢٢٥ - ٢٢٦) بلفظ:\n\" مالي اليوم في النساء من حاجة\".\nوله شاهد ذكره الحافظ في \"الفتح\" (٩/٢٠٦) من حديث أبي هريرة عند\nالنسائي:","vol":"13","page":607},{"text":"جاءت امرأة إلى رسول الله ﷺ فعرضت نفسها عليه، فقال لها:\n\"اجلسي\"، فجلست ساعة ثم قامت، فقال:\n\"اجلسي بارك الله فيك؛ أما نحن فلا حاجة لنا فيك \".\nسكت الحافظ عنه، وذلك يعني أنه حسن عنده على الأقل ولم أقف عليه،\nفلعله في \"كبرى النسائي \".\nقلت: ومن رواية ثابت عن أنس، وحديث سهل وأبي هريرة يقبين لنا خطأ\nحديث الترجمة؛ ونكارته لخالفته لهذه الروايات الصحيحة من ناحيتين:\nالأولى: أن المرأة فيها هي التي عرضت نفسها له ﷺ، وليس أنها عرضت\nابنتها.\nوالأخرى: أن قوله لا حاجة لي ... \" هو خطاب منه ﷺ موجه إلى المرأة لا\nإلى ابنتها.\nثم إن الحديث أخرجه أبو يعلى في \"مسنده\" (٧/٢٣٢/٤٧٩) فقال: حدثنا\nأبو بكر بن أبي شيبة: حدثنا عبد الله بن بكر عن سنان بن ربيعة الحضرمي ...\nكذا دون قوله: \"عن الحضرمي\" وكذا في مصورة (الآصفية)؛ فالظاهر أنه سقط\nقديم، لم يتنبه له المعلق على \"المسند\"، وإلا كان عليه أن يبين الفرق بين هذا وبين\n\"مسند أحمد\"؛ كما يقتضيه التحقيق العلمي، ولا سيما وهو يعلم - فيما أظن - أن\nسنانًا هذا بصري، وأن أحدًا لم يترجمه بأنه حضرمي! ولا أدري إذا كان هذا الفرق\nموجودًا في نسخة \"المسندين\" للهيثمي، فقد رأيته يقول في \"المجمع \" (٢/٢٩٤):\n\"رواه أحمد وأبو يعلى، ورجاله ثقات \".","vol":"13","page":608},{"text":"فلم يتعرض لبيان الفرق بين \"المسندين \"!\nولعل المعلق المشار إليه استأنس - على الأقل - بتوثيق الهيثمي هذ! فقال:\n\"إسناده حسن \"!\nفهذا مردود لما تقدم من التحقيق. والله ﷾ أعلم.\nوقد يقال: لعل تحسينه قائم على أنه من رواية سنان عن أنس مباشرة.\nفأقول: هذا من الممكن قوله؛ لأنهم قد ذكروا لسنان رواية عن أنس، ولذلك\nجعله الحافظ من الطبقة الرابعة، بخلاف الحضرمي بن لاحق فجعله من الطبقة\nالسادسة، والحضرمي بن عجلان من الطبقة السابعة.\nقلت: كان من الممكن أن يقال بالتحسين المذكور؛ لولا زيادة أحمد: \"عن\nالحضرمي\" أولًا، والمخالفة لرواية الثقات لمتن الحديث ثانيًا. فتأمل.\nثم وجدت ما يؤكد سقوط الحضرمي من إسناد أبي يعلى، وأن المحفوظ إثباته:\nأن البيهقي أخرج الحديث في \"الشعب \" (٧/١٧٧/٩٩٠٩) من طريق محمد بن\nالفرج الأزرق: نا السهمي: نا سنان عن الحضرمي عن أنس ... به.\nوهذه متابعة قوية من الأزرق هذا، فإنه صدوق ربما وهم؛ كما في \"التقريب\".\n<span data-type=\"title\" id=toc-6302>٦٢٨٠ </span>- (مَثَلُ عروة - يعني: ابنَ مسعودٍ - مثلُ صاحبِ (يس) دعا\nقومَه إلى الله فقتلوه) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/١٤٧ - ١٤٨): حدثنا\nمحمد بن عمرو بن خالد الحراني: ثنا أبي: ثنا ابن لهيعة عن أبي الأسود عن\nعروة قال:","vol":"13","page":609},{"text":"لما أتشأ الناس الحج سنة تسع؛ قدم عروة بن مسعود على رسول الله ﷺ\nمسلمًا، فاستأذن رسول الله ﷺ أن يرجع إلى قومه، فقال رسول الله ﷺ:\n\"إني أخاف أن يقتلوك \".\nفقال: لو وجدوني نائمًا، ما أيقظوني! فأذن له رسول الله ﷺ، فرجع إلى\nقومه مسلمًا، فقدم عشاءً، فجاءته ثقيف يحيُّونه، فدعاهم إلى الإسلام، فاتهموه،\nوأغضبوه، وأسمعوه ما لم يكن يحتسب، ثم رجعوا من عنده، حتى إذا أسحروا\nوطلع الفجر، قام على غرفة في داره، فأذن بالصلاة وتشهد، فرماه رجل من ثقيف\nبسهم فقتله، فقال رسول الله ﷺ: ... فذكره.\nوأخرجه الحاكم (٣/٦١٥- ٦١٦)، وعنه البيهقي في \"الدلائل \" (٥/٢٩٩ -\n٣٠٠) من طريق أخرى عن محمد بن عمرو بن خالد ... به. ولما ساقه الهيثمي\n(٩/٣٨٦) برواية الطبراني؛ قال:\n\"وروى عن الزهري نحوه، وكلاهما مرسل، وإسنادهما حسن \".\nكذا قال، وفيه نظر من وجوه:\nالأول: أن مرسل الزهري ليسى فيه حديث الترجمة.\nالثاني: أن شيخ الطبراني فيه (ص ١٤٨) الحسن بن هارون بن سليمان\nالأصبهاني، قد ترجمه أبو نعيم في \"أخبار أصبهان\" (١/٢٦٢) برواية جمع عنه\nمنهم أبو الشيخ، وساق له أربعة أحاديث أخرى، وقال:\n\"توفي سنة اثنتين وتسعين (يعني ومائتين) - وكان قد كف بصره- يكنى أبا\nعلي\".","vol":"13","page":610},{"text":"ولم يذكر فيه جرحًا ولا تعديلًا.\nثم رأيت أبا الشيخ قد أورده في \"طبقات الأصبهانيين\" (٣٠٦/ ٤١١) وأحسن\nالثناء عليه فقال:\n\"أحد الثقات، هو وأبوه ... وكان من المتورعين، حسن الحديث\".\nقلت: فإسناده إذن مرسل حسن؛ كما قال الهيثمي.\nالثالث: أن مرسل عروة فيه علتان:\nالأولى: ابن لهيعة؛ فإنه ضعيف إلا في رواية العبادلة عنه، وهذا ليس منها.\nوالأخرى: محمد بن عمرو بن خالد الحراني: لم أجد له ترجمة.\nوقد روى حماد بن سلمة عن علي بن زيد بن جدعان مثل هذه القصة\nمختصرًا، وفيه حديث الترجمة بلفظ:\n\"الحمد لله الذي جعل في أمتي مثل صاحب (يس) \".\nأخرجه أبو يعلى في \"مسنده \" (٣/١٧٣ - ١٧٤) .\nقلت: وهذا - مع إرساله أو إعضاله - ضعيف أيضًا لضعف ابن جدعان؛ قال\nالذهبي في \"الكاشف\":\n\"أحد الحفاظ، وليس بالثبت، قال الدارقطني: لا يزال - عندي - فيه لين \".\nوقال الحافظ في \"التقريب \":\n\"ضعيف\".\nوقد روي مسندًا من حديث ابن عباس مختصرًا قال:","vol":"13","page":611},{"text":"بعث رسول الله ﷺ عروة بن مسعود إلى الطائف، فرماه رجل بسهم؛ فقتله،\nفقال النبي ﷺ:\n\"ما أشبه هذا بصاحب (يس) ! \".\nأخرجه الطبراني في \"المعجم الكبير\" (١١/٤٠٧- ٤٠٨) من طريق أبي عبيدة\nابن فضيل بن عياض: ثنا عبد الله بن معاذ الصنعاني عن معمر عن عثمان الجزري\nعن مقسم عنه.\nقلت: وهذا إسناد ضعيف؛ علته عثمان الجزري - وهو: ابن عمرو بن ساج\nالقرشي الجزري -: قال ابن أبي حاتم عن أبيه:\n\"لا يحتج به\". وأما ابن حبان فذكره في \"الثقات \" (٨/٤٤٩) وقال:\n\"يروي عنه المعتمر بن سليمان، ويقول: حدثني عثمان بن ساج المروزي \".\nوأشار إلى هذا بقوله في أول ترجمته:\n\"وقد ينسب إلى جده \". فتعقبه الحافظ بقوله:\n\"هذا يوهم الجزم بأنه عثمان بن ساج الراوي عن خصيف ومقسم وغيرهما،\nوقد تردد فيه بعد ذلك، وقد أكثر الفاكهي التخريج في \"كتاب مكة\" عن عثمان\nابن ساج من غير ذكر عمرو بينهما، وأما النسائي والعقيلي وغيرهما فما زادوا في\nنسب عثمان بن عمرو شيئًا؛ إلا أنهم قالوا: إنه حراني، ولا يسمي أحد منهم\nجده، فيدل مجموع ذلك على المغايرة بينهما\".\nوعلى المغايرة جرى ابن أبي حاتم؛ فإنه ترجم لعثمان بن ساج ترجمة منفردة\nفقال (٣/١/١٥٣):","vol":"13","page":612},{"text":"\"روى عن خصيف. روى عنه معتمر بن سليمان ومحمد بن يزيد بن سنان \".\nوبرواية معتمر وحده ذكره البخاري في \"التاريخ \" (٣/٢٢٧)؛ ولكنه ذكر رواية\nأخرى من غير طريق عثمان عن خصيف. وكذلك أورده العقيلي في \"الضعفاء\"\n(٣/٢٠٤)، وقال في الرواية الأخرى المخالفة لرواية ابن ساج:\n\"هي أولى\".\nولم يذكر البخاري وكذا ابن أبي حاتم فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال.\nوالحديث أعله الهيثمي بغيره فقال (٩/٣٨٦):\n\"رواه الطبراني، وفيه أبو عبيدة بن الفضل (!)، وهو ضعيف\".\nقلت: تبع في هذا التضعيف الذهبي في \"الميزان\"، فإنه قال:\n\"فيه لين، قال ابن الجوزي: ضعيف \".\nلكن رده الحافظ بقوله عقبه:\n\"وقد وثقه الدارقطني؛ فلا يلتفت إلى تضعيف ابن الجوزي بلا سبب. وذكره\nابن حبان في \"الثقات \"، وأخرج حديثه في \"صحيحه \"، وكذلك الحاكم، ولم\nيذكره أحد ممن صنّف في \"الضعفاء\". ثم رأيت سلف ابن الجوزي، فقرأت بخطه\nفي \"كتاب الأباطيل \" للجورقاني ... (فذكر حديثًا)، وقال بعده: \"هذا حديث\nباطل، وعبد الرحمن وأبو عبيدة ضعيفان \" كذا قال \".\nقلت: والحديث هو عن أبي بن كعب قال: علّمت رجلًا سورة من القرآن\nفأهدى إلي قوسًا ...، والحمل في هذا الإسناد على عبد الرحمن - وهو ابن سلم -\nوحده دون أبي عبيدة هذا، لأنه قد جاء من غير طريقه كما كنت خرجته في","vol":"13","page":613},{"text":"\"الإرواء\" (١٤٩٣)، وزاده بيانًا الشيخ الفاضل عبد الرحمن عبد الجبار في تعليقه\nعلى \"الأباطيل \" (٢/١٢٨ - ١٢٩)، ولعله لذلك أشار الحافظ إلى عدم ارتضائه\nلتضعيف الجورقاني لأبي عبيدة.\nثم إن حديث أُبَيّ صحيح عندي لما له من الشواهد، كنت خرجت بعضها\nفي \"الصحيحة\" (٢٥٦) فليراجعها من شاء.\nوجملة القول: أن علة حديث ابن عباس هذا المختصر، إنما هو عثمان الجزري\nهذا، فإن كان ابن عمرو بن ساج؛ فهو ضعيف كما قال الحافظ في \"التقريب \".\nوإن كان ابن ساج كما مال إليه في \"التهذيب\" وقد سبق كلامه؛ فهو مجهول.\nوالله أعلم.\n<span data-type=\"title\" id=toc-6303>٦٢٨١ </span>- (يَؤمُّ الناسَ في الطعامِ الإمامُ، أو ربُّ الطعامِ، أو خيرُهم) .\nمنكر.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٣/٦٠١) من طريق أبي زيد\nأحمد بن عبد الرحيم الحوطي: حدثنا الأوزاعي؛ حدثنا ثابت بن ثوبان عن\nأبيه:\nأن رسول اللَّهِ ﷺ أتي بطعام، فقال: ... فذكره، ثم أخذ بيد أبي عبيدة بن\nالجراح، ورأوا (الأصل: وراد) أن النبي ﷺ كان يومئذٍ صائمًا.\nقلت: وهذا إسناد مرسل مجهول ضعيف، أورده ابن عساكر في ترجمة ثوبان\nأبي ثابت هذا، ولم يذكر فيه شيئًا غير هذا الحديث فهو مجهول لا يعرف، ولم أره\nعند غيره، ولم يورده المزي في شيوخ ابنه ثابت بن ثوبان العنسي.\nوأحمد بن عبد الرحيم الحوطي أبو زيد، أورده العراقي في \"ذيل الميزان \" ونقله\nعنه الحافظ في \"اللسان \"، قال:","vol":"13","page":614},{"text":"\"روى عن محمد بن مصعب القرقساني، حديثه في \"سنن الدارقطني\"، قال\nابن القطان: لا يعرف حاله \".\nقلت: القرقساني هذا معروف بالرواية عن الأوزاعي، فلا أدري إذا كان قد\nسقط من إسناد ابن عساكر أم لا؟\n<span data-type=\"title\" id=toc-6304>٦٢٨٢ </span>- (تعلموا العلم، ثم تعلموا الحلم، ثم تعلموا العلم، ثم\nتعلموا العملَ بالعلم، ثم أَبْشِروا) .\nمنكر.\nأخرجه ابن عساكر (٣/٦٣٩) من طريق هيثم بن محمد الخشاب:\nأنا عبد العزيز بن أبي حازم عن أبيه عن سعيد بن المسيب عن جابر بن عبد الله\nقال: ... فذكره موقوفًا لم يرفعه.\nقلت: والهيثم هذا: لم أعرفه، ويحتمل أن يكون الهيثم بن محمد الأصبهاني\nأو الهيثم بن محمد بن ماهويه، وهما مترجمان في \"طبقات الأصبهانيين\"\n(٢٦٤/٣٢٣ و٢٨٢/٣٦٥)، و\"أخبار أصبهان \" (٢/٣٣٧ و٣٣٩)، ولم يذكرا فيهما\nجرحًا ولا تعديلًا.","vol":"13","page":615},{"text":"<span data-type=\"title\" id=toc-6305>٦٢٨٣ </span>- (مَنْ أَدْمَنَ الاخْتِلافَ إِلَى الْمَسْجِدِ؛ أَصَابَ أَخًا مُسْتَفَادًا\nفِي اللَّهِ، وَعِلْمًا مُسْتَطْرَفًا، وَكَلِمَةً تَدَعُوهُ علَى الْهُدَى، وَأُخرى تَصْرِفُهُ\nعَنِ الرَّدَى، ورَحْمَةً مُنْتَظَرَةً، وَيَتْرُكُ الذُّنُوبَ حَيَاءً أَوْ خَشْيَةً) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٩٠ - ٩١)، وابن عدي\nفي \"الكامل \" (٣/ ٣٥٠)، وابن حبان في \"الضعفاء\" (١/٣٥٧)، وابن عساكر\n(٥/٢٠) من طريق سعد بن طريف الاسكاف: أخبرني عمير بن مأمون قال:\nسمعت الحسن يقول: سمعت رسول اللَّهِ ﷺ يقول: ... فذكره.","vol":"13","page":615},{"text":"أورده ابن عدي في ترجمة سعد بن طريف هذا، وروى عن ابن معين أنه قال:\n\"ليس بشيء\". وعن النسائي:\n\"متروك الحديث \".\nثم ساق له أحاديث كثيرة هذا أحدها، ثم قال:\n\"وله غيرها، وكلها لا يرويها غيره، وهو ضعيف جدًا \". وقال ابن حبان:\n\"كان يضعُ الحديث على الفور\".\nونحوه قال ابن طاهر في \"التذكرة\" (ص ٧٨) عقب الحديث.\nوقال الهيثمي في \"المجمع \" (٢/٢٣):\n\"رواه الطبراني في \"الكبير\"، وفيه سعد بن طريف الإسكاف، وقد أجمعوا\nعلى ضعفه \".\nقلت: ويد الصنع والوضع والتكلف فيه ظاهرة، فلا أدري كيف لم يورده ابن\nالجوزي في \"موضوعاته\"، أو في \"علله\" على الأقل!!\n(تنبيه): لسعد هذا ترجمة ضافية في \"الميزان\"، وساق له أحاديث من\n\"الكامل \" هذا أحدها، وأما! اللسان \" فليس فيه سوى قول النسائي:\n\"متروك الحديث\"!!\n<span data-type=\"title\" id=toc-6306>٦٢٨٤ </span>- (إن للمساكين دولة، قيل: يا رسول الله وما دولتهم؟! قال: إذا كان يومُ\nالقيامة؛ قيل لهم: انظروا؛ من أطعمكم في الله لقمة، وكساكم ثوبًا،\nأو سقاكم شربة، فأَدْخِلوه الجنة) .\nموضوع.\nأخرجه ابن عدي في بالكامل \" (٦/٣٤٧)، ومن طريقه ابن عساكر","vol":"13","page":616},{"text":"في \"التاريخ \" (ج ٥/٦): ثنا الحسين بن عبد الغفار الأزدي - بمصر -: ثنا موسى\nابن محمد الرملي: ثنا أبو المليح الرقي عن ميمون بن مهران عَنْ اِبْنِ عَبَّاسٍ مرفوعًا.\nقلت: أورده ابن عدي في ترجمة الرملي هذا، وهو: موسى بن محمد بن\nعطاء الدمياطي البلقاوي، وقال:\n\"وهذا حديث منكر، وموسى منكر الحديث، ويسرق الحديث \".\nوأقول: كذبه أبو حاتم وأبو زرعة وغيرهما، وقال ابن حبان:\n\"يضع الحديث\".\nوتقدمت له أحاديث موضوعة، فراجع \"الفهارس \" الخاصة بأسماء الرواة.\nولذا قال الذهبي عقب حديثه هذا:\n\"موضوع\". ووافقه العسقلاني.\nومن غرائب ابن الجوزي أنه بدل أن يورد الحديث في \"موضوعاته\" أورده في\n\"علله\" (٢/٢٥/٨٥٤) معلَّقًا على موسى هذا لم يسنده إليه ولا خرجه معزوًا لأحد\nالإئمة، ولكنه ذكر قول ابن عدي المتقدم فيه، وتكذيب المذكورين إياه، وزاد:\n\"وقال العقيلي: يحدث عن الثقات بالبواطيل والموضوعات\"!\nوقد وقع في \"لسان ابن حجر\"، لا أدري أهو منه أم من النساخ أو الطابع،\nفإنه قال عقب قول العقيلي هذا:\n\"وقال: منكر الحديث، وأخرج حديثي ابن عباس، وقال في كل منهما: منكر\".\nويعني بالحديثين هذا، وحديث:\n\"الجنة تحت أقدام الأمهات \" المتقدم برقم (٥٩٣)، وقد كنت اعتمدت عليه\nهناك فعزوته إلى العقيلي، والآن، فقد تبين أن هذا العزو خطأ؛ فإن الحديثين لم","vol":"13","page":617},{"text":"يروهما العقيلي مطلقًا؛ فلعله سقط من قلم الحافظ أو الناسخ كلمة ابن عدي؛ فإن\nالصواب: \"وقال ابن عدي: منكر الحديث.\".! إلخ.\nثم إنه لا ينبغي تعصيب الجناية في هذا الحديث بالبلقاوي هذا؛ كما فعل\nابن عدي؛ فإن شيخه الحسين بن عبد الغفار، قد اتهمه ابن عدي في تحديثه عن\nبعض الشيوخ، فقال في ترجمته (٣/٣٦٧):\n\"كتبت عنه في مصر، ثنا عن سعيد بن عفير، وعبد العزيز بن مقلاص\nوغيرهما من كبار شيوخ مصر، ولم يكن سنه يحتمل لقاءهم، وقد حدّث\nبأحاديثما مناكير\".\nوروى هذا ابن عساكر عن ابن عدي، وزاد عنه أنه قال:\n\"ونا الحسين بن عبد الغفار الأزدي بمصر سنة تسع وتسعين، وفي سنة خمس\nوثلاثمائة، فذكر عنه حديثًا\".\nقلت: وكأن ابن عساكر يعني حديثًا غير حديث الترجمة، فإن هذا ساقه ابن\nعساكر قبيل كلام ابن عدي المذكور، ثم ختم ابن عساكر ترجمة الحسين هذا بما\nرواه بإسناده عن حمزة بن يوسف (وهو: السهمي) قال:\n\"سألت أبا الحسن الدارقطني عن [الحسين] بن عبد الغفار بن عمرو أبي علي\nالأزدي بمصر؟ فقال: هذا آية، متروك، كان بلية \".\nوكذا هو في \"سؤالات حمزة بن يوسف السهمي للدارقطني وغيره من\nالمشايخ \" (٢٠٥/ ٢٧٠ - طبع مكتبة المعارف - الرياض) .\nولذلك فقد أحسن الحافظ حين قال في ترجمة الحسين هذا:\n\"ومن بلاياه قال: حدثنا موسى بن محمد الرملي ... بحديث سيأتي في\nترجمة موسى بن محمد البلقاوي \".","vol":"13","page":618},{"text":"فأشار بهذا إلى أن التهمة محصورة بين الحسين والبلقاوي.\n<span data-type=\"title\" id=toc-6307>٦٢٨٥ </span>- (أَلَا لَا يَحِلُّ هَذَا الْمَسْجِدُ لِجُنُبٍ وَلَا حَائِضٍ؛ إِلَاّ لِرَسُولِ\nاللَّهِ ﷺ وَعَلِي،ٍّ وَفَاطِمَةَ، وَالْحَسَنِ، وَالْحُسَيْنِ، أَلَا قَدْ بَيَّنْتُ لَكُمُ\nالأَسْمَاءَ؛ أَنْ تَضِلُّوا) (*) .\nموضوع بهذا التمام.\nأخرجه أبو نعيم في \"أخبار أصبهان \" (١/ ٢٩١)، ومن\nطريقه ابن عساكر (٥/٤٢)، والبيهقي في \"السنن\" (٧/٦٥) من طريق محمد بن\nيونس: ثنا عبد الله بن داود: ثنا الفضل بن دكين: ثنا حميد بن أبي غنية عن أبي\nالخطاب الهَجَري عن محدوج الذهلي عن جسرة عن أم سلمة قالت:\nخرج رسول الله ﷺ إلى صرحة هذا المسجد فقال: ... فذكره.\nقلت: وهذا موضوع؛ آفته محمد بن يونس هذا، - وهو: الكديمي - متهم بالكذب\nوالوضع. وقد خولف في متنه، فقال ابن أبي حاتم في \"العلل\" (١/٩٩/٢٦٩):\n\"سمعت أبا زرعة - وذكر حديثًا حدثنا به - عن أبي نعيم عن ابن أبي غنية ... \"\nبه؛ فذكر الحديث؛ لم يذكر الزيادة التي في آخره بلفظ:\n\"إلا للنبي، ولأزواجه، وعلي وفاطمة بنت محمد\".\nوقال أبو زرعة:\n\"يقولون: عن جسرة عن أم سلمة، والصحيح عن عائشة\".\nقلت: وأعله البيهقي بما رواه عن البخاري أنه قال:\n\"محدوج الذهلي ... فيه نظر\". قال البيهقي:\n_________\n(*) كتب المؤلف بهامش الأصل: \"مضى برقم (٤٩٧٣) \".","vol":"13","page":619},{"text":"\"وقد روي هذا من وجه آخر عن جسرة، وفيه ضعف \".\nثم ساقه من طريق عطاء بن مسلم عن إسماعيل بن أمية عن جسرة عن أم\nسلمة ... به مثل حديث الترجمة؛ دون قوله:\n\"ألا قد بينت ... \".\nقلت: وعطاء بن مسلم الظاهر أنه الخفاف، قال الحافظ في \"التقريب\":\n\"صدوق، يخطئ كثيرًا \".\nوقد أخطأ في إسناده؛ فإن الصواب: عن جسرة عن عائشة كما تقدم عن\nأبي زرعة.\nوقي متن الحديث اختلاف آخر؛ فقد أخرجه ابن ماجه (٦٤٥) من طريق\nأبي بكر بن أبي شيبة ومحمد بن يحيى قالا: ثنا أبو نعيم ... به؛ دون قوله:\n\"إلا لرسول الله ﷺ ...، إلخ.\nوبدون الزيادة هذه جاء حديث عائشة، ولا يصح أيضًا؛ لأنه من رواية أفلت\nابن خليفة عن جسرة بنت دجاجة عن عائشة. قال البخاري:\n\"جسرة عندها عجائب \".\nوقد خرجت الحديث وتكلمت عليه بما فيه كفاية في \"ضعيف أبي داود\" (٣٢) .\n<span data-type=\"title\" id=toc-6308>٦٢٨٦ </span>- (أنا شجرة، وفاطمة أصلها أو فرعها، وعليٌّ لقاحها،\nوالحسن والحسين ثمرتها، وشيعتنا ورقها، فالشجرة أصلها من جنة\nعدن، الاصل والفرع، واللقاح والورق والثمر في الجنة) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٢/٣٣٦- ٣٣٧ و٦/٤٥٩)، ومن","vol":"13","page":620},{"text":"طريقه ابن عساكر في \"التاريخ \" (٥/٤٣)، وابن الجوزي في \"الموضوعات\" (٢/٥)\nمن طريق الحسن بن علي الأزدي أبي عبد الغني: ثنا عبد الرزاق عن أبيه عن مينا\nابن أبي مينا - مولى عبد الرحمن بن عوف - عن عبد الرحمن بن عوف: أنه قال:\nألا تسألوني قبل أن تشاب الأحاديث بالأباطيك؛ قال: قال رسول الله ﷺ: ...\nفذكره. وقال ابن عدي:\n\"لا يعرف إلا بهذا الإسناد، ولعل البلاء فيه من مينا، أو عبد الرزاق، لا من\nأبي عبد الغني \".\nكذا قال! وأبو عبد الغني هذا: متهم بوضع حديث آخر، وهو الآتي بعده، فليس\nمن السهل تبرئته منه، وإن كان الحاكم قد رواه من غير طريقه؛ فقال (٣/ ١٦٠):\nحدثنا أبو بكر محمد بن حيويه بن المؤمل الهمداني: ثنا إسحاق بن إبراهيم\nابن عباد: أنا عبد الرزاق بن همام: حدثني أبي: حدثني أبي عن ميناء بن أبي\nميناء ... به. وقال الحاكم:\n\"هذا متن شاذ - وإن كان كذلك -؛ فإن إسحاق الدبري صدوق، وعبد الرزاق وأبوه\nوجده ثقات، وميناء مولى عبد الرحمن بن عوف قد أدرك النبي ﷺ وسمع منه\"!\nوتعقبه الذهبي بقوله:\n\"قلت: ما قال هذا بشر سوى الحاكم، وإنما ذا تابعي ساقط، وقال أبو حاتم:\nكذاب يكذب. وقال ابن معين: ليس بثقة. ولكن أظن أن هذا وضع على الدبري؛\nفإن ابن حيويه متهم بالكذب، أفما استحييت أيها المؤلف أن تورد هذه الأخلوقات\nمن أقوال الطرقية فيما يستدرك على الشيخين؟! \".\nوأقره السيوطي في \"اللآلي \" (١/٤٠٦) وتبعه ابن عراق في \"تنزيه الشريعة\" (١/٤١٤) .","vol":"13","page":621},{"text":"وقد تعقب الحاكم أيضًا الحافظ في ترجمة مينا من \"الإصابة\"، وناقشه\nمناقشات أربعة، أهمها قوله في الإسناد: \"حدثني أبي: حدثنى أبي\" فالظاهر:\nأن \"حدثني أبي\" الثانية خطأ، قال الحافظ:\n\"جد عبد الرزاق مما يستغرب؛ فإنه لا ذكر له \".\nوالخلاصة: فالحديث موضوع بلا شك، وهو إن سلم من وضع مينا على\nعبد الرحمن بن عوف؛ فلن يسلم من وضع أبي عبد الغني كحديثه الآتي:\n<span data-type=\"title\" id=toc-6309>٦٢٨٧ </span>- (إذا كان يوم عرفة؛ غفر الله للحاج، فإذا كانت ليلة المزدلفة؛\nغفر الله ﷿ للتجار، فإذا كان يوم مِنىً غفر الله للجَمَّالين، فإذا\nكان يوم رمي جمرة العقبة؛ غفر الله ﷿ للسُؤَّال، فلا يشهد ذلك\nالموضع أحد إلا غَفَر له) .\nموضوع.\nأخرجه ابن حبان في \"الضعفاء\" (١/ ٢٤٠)، ومن طريقه ابن الجوزي\nفي \" الموضوعات \" (٢/٢١٥)، وابن عبد البر في \"التمهيد\" (١/١٢٧)، وابن عساكر\n(١٣/٥٩٩ - المصورة و١٧/٢٦٨/١/المخطوطة) من طرق عن أبي عبد الغني الحسن\nابن علي: حدثنا عبد الرزاق: أخبرنا مالك عن أبي الزناد عن الأعرج عن أبي\nهريرة مرفوعًا.\nأورده ابن حبان في ترجمة أبي عبد الغني وقال:\n\"يروي عن مالك وغيره من الثقات ويضع عليهم؛ لا تحل كتابة حديثه ولا\nالرواية عنه بحال، وهذا شيخ لا يكاد يعرفه إلا أصحاب الحديث لخفائه؛ ولكني\nذكرته؛ لئلا يغتر بروايته من لم يسبر أخباره \".","vol":"13","page":622},{"text":"قلت: ومن هؤلاء الذين لم يعرفوه ابن عبد البر، فقد قال عقبه:\n\"هذا حديث غريب من حديث مالك، وليس محفوظًا عنه إلا من هذا الوجه،\nوأبو عبد الغني؛ لا أعرفه \".\nولم يقع في إسناد ابن حبان ذكر لعبد الرزاق، ويبدو أنه سقط قديم من بعض\nالنسخ، فقد ذكره الذهبي برواية ابن حبان بالسقط؛ فعقب عليه الحافظ بقوله:\n\"قد أخرجه الدارقطني في \"الغرائب\" من طريقه (يعني: أبا العبد) من\nوجهين عنه، لكن زاد بين الحسن ومالك عبد الرزاق وقال: باطل وضعه أبو\nعبد الغني على عبد الرزاق \".\n<span data-type=\"title\" id=toc-6310>٦٢٨٨ </span>- (كنا نتحدث أن النبيَّ! عَهِدَ إلى عليٍّ سبعين عهدًا\nلم يعهدها إلى غيره) .\nباطل.\nأخرجه الطبراني في \"المعجم الصغير\" (ص ١٩٩)، ومن طريقه أبو نعيم\nفي وأخبار أصبهان \" (٢/٢٥٥): ثنا محمد بن سهل بن الصباح الصفار الأصبهاني:\nثنا أحمد بن الفرات الرازي: ثنا سهل بن عبدربه الرازي [المعروف بـ (السندي بن\nعبدويه)]: ثنا عمرو بن أبي قيس عن مطرف بن طريف عن المنهال بن عمرو عن\nالتميمي عَنْ اِبْنِ عَبَّاسٍ قال: ... فذكره. وقال:\n\"لم يروه عن مطرف إلا عمرو بن أبي قيس، ولا عن عمرو إلا سهل. تفرد به\nأحمد بن الفرات. واسم التميمي: (أربِدَة) \".\nقلت: قال الذهبي عقبه:\n\"وهو منكر\". ذكره في ترجمة (أربدة) هذا من \"الميزان \"، وقال:","vol":"13","page":623},{"text":"\"ما روى عنه سوى أبي إسحاق \".\nوهو في ذلك تابع لشيخه الحافظ المزي في \"تهذيب الكمال\"، وتبعهم الحافظ\nابن حجر في \"تهذيبه \"؛ فقال:\n\"روى عنه أبو إسحاق السبيعي وحده فيما ذكر غير واحد\".\nقال هذا مع أنه ذكر رواية الطبراني هذه؛ تبعًا للذهبي والمزي - ومنه استفدت\nالزيادة بين المعكوفتين - فكأنهم لم يعتدوا بها واعتبروها غير محفوظة؛ لأن الراوي\nفيها عن أربدة التميمي: المنهال بن عمرو، وفي الطريق إليه من تكلم في حفظه\n- وهو: عمرو بن أبي قيس - وهذه ترجمته من \"تهذيب الحافظ\":\n\"قال أبو داود: فِي حَدِيثِه خطأ. وقال في موضع آخر: لا بأس به. وذكره ابن\nحبان في \"الثقات \". وقال ابن شاهين في \"الثقات\": قال عثمان بن أبي شيبة: لا\nبأس به، كان يهم في الحديث قليلًا. وقال أبو بكر البزار في \"السنن\": مستقيم\nالحديث \".\nقلت: فالظاهر أنهم لم يعتدوا بروايته لهذا الضعف في حفظه؛ ولذلك قال\nابن البرقي في (أربدة) هذا:\n\"مجهول \". وذكره البرديجي في \"أفراد الأسماء\". وأبو العرب الصّقلي حافظ\nالقيروان في \"الضعفاء\"؛ كما في \"التهذيب \".\nوأما ابن حبان فأورده في \"ثقأته \" (٤/٥٢) برواية أبي إسحاق وحده، وكذا\nأورده العجلي في \"ثقاته \" أيضًا (٥٩/٥٤)، ولا غرابة في ذلك؛ فإنهما متساهلان\nفي التوثيق، كما هو معروف، وإنما الغرابة في قول الحافظ في \"التقريب \":\n\" صدوق \"!","vol":"13","page":624},{"text":"لأن تفرد أبي إسحاق بالرواية عنه مما لا يساعد على ذلك.\nوأما الذهبي فقال في \"الكاشف \":\n\"وعنه أبو إسحاق والمنهال بن عمرو\"!\nكذا قال! وبيَّض له كما ترى. والصواب ما تقدم نقله عنه من \"الميزان \": أنه\nما روى عنه سوى أبي إسحاق، وأن حديثه هذا منكر.\nومن دونه كلهم ثقات من رجال \"التهذيب \" سوى السندي بن عبدويه، ومحمد\nابن سهل شيخ الطبراني.\n١ - أما السندي، فقد أورده ابن أبي حاتم في \"الجرح والتعديل\" فقال\n(٢/١/٣١٨):\n\"سندي بن عبدويه الرازي، واسمه سهل بن عبد الرحمن، ويقال: سهل بن\nعبدويه، وكنيته: أبو الهيثم ... \".\nثم ذكر جماعة من شيوخه روى عنهم منهم عمرو بن أبي قيس، وقال:\n\"وكان قاضيًا على همذان، روى عنه أحمد بن الفرات وزافر بن سليمان\nوعمرو بن رافع أبو حجر وعبد الله بن سالم البزاز، وخالا أبي: محمد وإسماعيل\nابنا يزيد وحجاج بن حمزة، وأبو عبد الله الطهراني ومحمد بن عمار. سمعت أبي\nيقول: رأيته مخضوب الرأس واللحية. ولم أكتب عنه، وسمعت كلامه، وسمعت\nأبا الوليد الطيالسي يقول: لم أر بالري أعلم بالحديث من رجلين؛ من قاضيكم\nيحيى بن الضريس، ومن السندي بن عبدويه \".\nوذكره ابن حبان في (الثقات \" (٨/ ٣٠٤) وقال:","vol":"13","page":625},{"text":"\"روى عنه محمد بن حماد الطهراني، يغرب\".\nثم ذكره ابن أبي حاتم في مكان آخر باسمه: (سهل بن عبد الرحمن) المعروف\nبـ: (السندي بن عبدويه الرازي)، وزاد هنا؛ فقال:\n\"سئل أبي عنه؟ فقال: شيخ \".\nقلت: وقوله هذا هو عنده قريب من منزلة من قيل فيه: صدوق، أو محله\nالصدق، أو لا بأس ...، وقال:\n\"يكتب حديثه، وينظر فيه! - كما في مقدمة الجزء الأول ص (٣٧) -.\nومن المعلوم بداهة أن هذه المنزلة وما قاربها هى منزلة من كان حسن الحديث؛\nلأن المنزلة الأولى عنده - وهي لمن قيل فيه: \"ثقة، أو متقن ثبت\"؛ هي - لمن كان\nصحيح الحديث.\nويبدو لي - والله أعلم - أن هذا هو ما يعنيه ابن حبان أيضًا بهذه الكلمة:\n\"شيخ\"، وقد أحصيت له في حرف الألف فقط أكثر من (٧٥) راويًا أطلقها\nعليهم، ورأيته قال في بعضهم: \"مستقيم الحديث\"، وفي أحدهم: \"كان شيخًا\nصالحًا \"؛ فإن إطلاقه لهذه الكلمة على جمهرة كبيرة من رجال \"ثقاته \" لا يمكن\nأن يحمل إلا على هذا الذي بدا لي، وليس كما زعم بعض الجهلة من الطلبة\nالمتعالمين في إطلاقه قوله: \"يغرب، على كثير من رجاله أنه يعني به تضعيفهم\n! ومجال الرد عليه في مكان آخر إن شاء الله تعالى. ويؤيد ما ذكرته أمران:\nأحدهما: أن ابن حبان أخرج لسهل هذا حديثًا عن أبي هريرة في الكتمان،\nوقال عقبه في \"روضة العقلاء\":","vol":"13","page":626},{"text":"\"هذا اسناد حسن\".\nوهو مخرج في (الصحيحة\" (١٤٥٣)؛ المجلد الثالث، وقد زعم بعض المغرورين\nمن الطلبة المعاصرين أنه حديث موضوع اغترارًا منه بطرقه الأخرى الواهية،\nوإعجابًا برأيه الفج، وسنبين ذلك إن شاء الله حينما تأتي المناسبة، ولعل ذلك إذا\nتيسر طبع المجلد المذكور طبعة جديدة.\nوالآخر: أن الحافظ ابن كثير فِي حَدِيثِ أخر لسهل هذا بسنده عن أبي لبابة\nابن عبد المنذر الأنصاري في الاستسقاء قال في \"البداية\" (٦/٩٢):\n\"وهذا إسناد حسن \".\nوأما قول ذلك الطالب:\n\"وهذا من تساهله ﵀\"!\nفهو من جهله وغروره؛ لأنه يزعم أن سهلًا هذا ضعيف، وأن قول ابن حبان\nفيه؛ \"يغرب \" تضعيف منه له! وقد عرفت ضعف ذلك الزعم مما تقدم.\nهذا ما يتعلق بالسندي سهل بن عبد الرحمن، وخلاصة ذلك: أنه ثقة وسط\nحسن الحديث.\n٢ - وأما محمد بن سهل بن الصباح الصفار الأصبهاني، فقال أبو الشيخ في\n\"طبقات المحدثين في أصبهان \" (٣٧٥/٤٩٣):\n\"كان معدلًا، أروى الناس عن أبي مسعود، توفي سنة (٣١٣) \".\nونحوه في \"أخبار أنصبهان \" لأبي نعيم (٢/٢٥٥)، وفي ترجمته ساق هذا\nالحديث.","vol":"13","page":627},{"text":"قلت: وقد خولف في إسناده؛ فقال أبو الشيخ في ترجمة أبي مسعود أحمد\nابن الفرات من \"الطبقات\" (ص ١٧٠):\nحدثنا أبو العباس الجمال ومحمد بن الحسن قالا: حدثنا أبو مسعود قال:\nحدثنا سهل بن عبدربه الرازي- ولقبه السندي- قال: حدثنا عمرو بن أبي قيس\nعن ميسرة النّهدي عن المنهال بن عمرو عن التيمي ... به.\nقلت: فجعل \"ميسرة النهدي\" مكان \"مطرف بن طريف\"، ولعل هذا أصح؛\nلاتفاق اثنين عليه: أحدهما أبو العباس الجمال- وهو: أحمد بن محمد بن عبد الله-\nقال أبو الشيخ (٦٠٥/٤٢٧):\n\"كان من علماء الناس بالحديث والفقه.. توفي سنة (٣٠١) \".\nوكذا في \"أخبار أصبهان \" (١/١٢٥) .\nومحمد بن الحسن- كذا في المنسوخة- وأنا أظنه أبا صالح محمد بن الحسن\nابن المهلب المديني، توفي سنة (٣٢٢)، سمع أبا مسعود \"المسند\" له ومصنفاته،\nكما في \"أخبار أصبهان \" (٢/٢٤٧)؛ تبعًا لأبي الشيخ في \"طبقاته \" (٣٥٢/٤٨١)؛\nلكن وقع فيه: \"ابن الحسين\"، ولعل الأول أصح لمطابقته لما في إسناد الحديث في\nترجمة أبي مسعود، كما تقدم. والله أعلم.\nوبهذا التخريج يتبين أن علة الحديث تدور على (أربدة التميمي)؛ لجهالته- وهو\nالذي يدل عليه صنيع الذهبي كما تقدم- أو عمرو بن أبي قيس؛ لسوء حفظه\nالذي شهد به أبو داود وغيره كما سبق. كما تبين أيضًا أنه ليس فيهم من لا\nيعرف، كما توهم الهيثمي؛ فقد قال في تخريج الحديث (٩/١١٣):\n\"رواه الطبراني في دا الصغير،، وفيه من لم أعرفهم \"!","vol":"13","page":628},{"text":"ويغلب على ظني أنه يشير بذلك إلى رجلين من الإسناد:\nأحد هما: سهل بن عبدربه؛ فإن أحدًا لم يترجمه بهذه النسبة، وإنما ترجمه\nابن أبي حاتم وابن حبان باسم: \"سندي بن عبدويه \"، وترجمه الأول باسم سهل\nابن عبد الرحمن أيضًا كما تقدم؛ فخفي عليه.\nوالأخر: محمد بن سهل بن الصباح شيخ الطبراني، فلم يعرفه؛ لأن مصدر\nترجمته عزيز. والله أعلم.\nوأما قول مؤلف ما سماه بـ \"إقامة البرهان ... \" (ص ١٢٩):\n\" وقال الهيثمي في \"مجمع الزوائد\" (٩/١٥٢): رواه الطبراني ورجاله ثقات \"!\nفهو من تخاليطه، وأوهامه الكثيرة؛ فإن هذا الذي عزاه للهيثمي بالصفحة\nوالجزء المشار إليهما إنما هو فِي حَدِيثِ آخر موقوف عن سلمان قال:\n\" أول هذه الأمة ورودًا على نبيها ﷺ أولها إسلامًا علي بن أبي طالب \"!\nثم أعل المشار إليه الحديث بالسندي، متجاهلًا ما فوقه من العلتين اللتين\nسبق بيانهما لغاية في نفسه، لا مجال لبيانها الآن، وسنقوم بذلك في الوقت\nالمناسب إن شاء الله تعالى، ثم زاد على ذلك، فأوهم القراء أن الذهبي جعل\nالحديث من مناكير السندي، خلافًا للواقع، فإنه جعله من مناكير التميمي؛ لأنه\nذكر ذلك في ترجمته، كما تقدم ذلك عنه.\nوأما أن متن الحديث باطل؛ فلأنه مخالف لما صح عن علي ﵁\nأنه قال:\n\"والله ما عهد إلي رسول الله ﷺ عهدًا؛ إلا شيئًا عهده إلى الناس \".","vol":"13","page":629},{"text":"أخرجه مسلم (٨/١٢٢ - ١٢٣)، وأحمد (١/١٤٢ - ١٤٣) واللفظ له رحمه\nالله. وله روايات أخرى في \"الصحيحين\" وغيرهما ذكرت بعضها في \"الروض\nالنضير\" تحت حديث الترجمة.\nونحوه في البطلان أو النكارة على الأقل حديث أم سلمة الآتي، رأيت من\nالضروري تخريجه والكشف عن علته، لأن غير ما واحد من المتقدمين والمتأخرين\nخفيت عليهم، وقد أشار الحافظ إلى نكارته لخالفته للحديث المتفق على صحته عن\nعائشة ﵂، ثم حاول التوفيق بينهما، وهذا فرع التصحيح، فخشيت أن\nيتبادر إلى ذهن أحد قرائه فيفهم منه أنه ثابت وليس كذلك، وإليك البيان.\n<span data-type=\"title\" id=toc-6311>٦٢٨٩ </span>- (وَالَّذِي تَحْلِفُ بِهِ أُمُّ سَلَمَةَ! إِنْ عليًَّا كَانَ أَقْرَبَ النَّاسِ\nعَهْدًا بِرَسُولِ اللَّهِ ﷺ، فَلَما كَانَ غَدَاةَ قُبِضَ، فَأَرْسَلَ إِلَيْهِ رسولًا وَأُرَاه\nكان بَعَثَهُ فِي حَاجَةٍ له، قَالَتْ: فَجَعَلَ يَقُولُ غَدَاةً بَعْدَ غَدَاةٍ:\nأجَاءَ عَلِيٌّ؟ أجَاءَ عَلِيٌّ؟ (ثَلاثَ مَرَّاتٍ)، فَجَاءَ قَبْلَ طُلُوعِ الشَّمْسِ،\nفَلَمَّا جَاءَ؛ عَرَفْنَا أَنَّ لَهُ إِلَيْهِ حَاجَةً؛ فَخَرَجْنَا مِنَ الْبَيْتِ، وَكُنَّا عُدْنَا\nرَسُولَ اللَّهِ ﷺ فِي بَيْتِ عَائِشَةَ، وَكُنْتُ مِنْ آخِرَ مَنْ خَرَجَ مِنَ\nالْبَيْتِ، ثُمَّ جَلَسْتُ أَدْنَاهُنَّ مِنَ الْبَابِ، فَأَنْكَبَّ عَلَيْهِ عَلِيٌّ، فجَعَلَ\nيُنَاجِيه وَيُسَارُّهُ، فَكَانَ اقرب (وفي لفظ: آخِرَ) النَّاسِ بِهِ عَهْدًا بِرَسُولِ اللَّهِ\nﷺ عليٌّ) .\nمنكر.\nأخرجه إسحاق بن راهويه في \"مسنده \" (٤/٢١٣/٢): أخبرنا جرير\nعن المغيرة بن مقسم الضبي عن أم موسى عن أم سلمة أنها قالت: ... فذكره.","vol":"13","page":630},{"text":"وتابعه ابن أبي شيبة في \"المصنف\" فقال (١٢/٥٧): حدثنا جرير بن\nعبد الحميد ... به.\nومن طريق ابن أبي شيبة أخرجه أحمد في \"المسند\" (٦/ ٣٠٠)، وكذا ابنه\nفي \"زوائده\"، وفي \"الفضائل\" أيضًا (٢/٦٨٦/١١٧١)، ومن طريقه أيضًا أبو يعلى\nفي \"مسنده\" (١٢/٣٦٤/٦٩٣٤)، وكذا أبو نعيم في \"أخبار أصبهان\" (١/٢٥٠)،\nوالطبراني أيضًا (٢٣/٣٧٥/٨٨٧) - واللفظ الآخر له -، وهذان الأخيران والنسائي\nفي (خصائص علي ﵁) (١٦٥/١٥٥ - تحقيق البلوشي) من طرق أخر\nعن جرير، وابن عساكر في \"تاريخ دمشق\" (١٢/٣٢٥ - ٣٢٦) من طريق أحمد\nوأبي يعلى، والحاكم (٣/١٣٨ - ١٣٩) من طريق أحمد، وقال:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nقلت: وقلدهما جمع منهم المعلق على \"الفضائل \"، والمعلق على \"مسند أبي\nيعلى\"، ولعل منهم الهيثمي؛ فإنه قال (٩/١١٢):\n\"رواه أحمد وأبو يعلى والطبراني باختصار، ورجالهم رجال الصحيح؛ غير أم\nموسى، وهي ثقة\"!\nوأقول: لم يوثقها غير العجلي فيما ذكر الحافظ في ترجمتها من \"التهذيب \"،\nوذكر أنه قيل: اسمها: فاختة. وقيل: حبيبة. ولم أر لها ذكرًا في \"تاريخ ثقات\nالعجلي \" ترتيب الحافظ الهيثمي، لا في (الكنى) ولا في (الأسماء) منه؛ لكن\nقد أوردها السبكي في كتابه \"ترتيب ثقات العجلي \"؛ فقال:\n\"كوفية تابعية ثقة\". وهي آخر ترجمة فيه.","vol":"13","page":631},{"text":"وإذا تبين هذا؛ فهو توثيق غير معتبر؛ لما عرف عن العجلي من التساهل في\nالتوثيق كابن حبان، فكيف يكون حال من لم يوثقه ابن حبان نفسه؟! وقد أشار\nإلى ذلك الدارقطني بقوله:\n\"يخرج حديثها للاعتبار\". ذكره الذهبي في \"الميزان \".\nبل فيه إشارة إلى أنها ممن يستشهد به؛ ففي \"اختصار علوم الحديث \" لابن\nكثير (ص ٦٤) مانصه:\n\"ويغتفر في باب الشواهد والمتابعات من الرواية عن الضعيف القريب الضعف\n- ما لا يغتفر في الأصول - كما يقع مثل ذلك -. ولهذا يقول الدارقطني في بعض\nالضعفاء: يصلح للاعتبار. أو: لا يصلح أن يعتبر به. والله أعلم \".\nولا ينافي ذلك ما زاده الحافظ في \"التهذيب \" على الذهبي في نقله عن\nالدارقطني:\n\"حديثها مستقيم، يخرج ... \" إلخ.\nلأنه يحتمل أنه يعني حديثًا معينًا؛ كما يقولون في كثير من الأحيان:\n\"لا يتابع على حديثه \". ويعنون: حديثًا خاصًا.\nويؤيد ما ذكرت أن الحافظ الناقل لهذه الزيادة لم يوثق أم موسى هذه، وإنما قال\nفيها:\n\"مقبولة\". فهذا بمعنى قول الدارقطني فيها:\nلا يخرج حديثها للاعتبار\".\nفصح قولي أن الدارقطني أراد بالجملة الزائدة حديثًا معينًا لها. والقواعد","vol":"13","page":632},{"text":"العلمية الحديثية لا تساعد على توثيق مثلها؛ فقد قال الذهبي قبيل ما نقله عن\nالدارقطني:\n\"تفرد عنها مغيرة بن مقسم \".\nثم رأيت الخزرجي قد اختصر في كتابه \"خلاصة تذهيب الكمال \" عبارة\nالدارقطني، فقال:\n\"قال الدارقطني: حديثها مستقيم يعتبر به \"!\nفجعل الشطر الثاني من كلام الدارقطني تفسيرًا للشطر الأول منه، وذلك يعني\nما كنت انتهيت إليه أنه يستشهد بها ولا يحتج بها. والله ﷾ أعلم.\nثم إن فِي حَدِيثِها علة أخرى غير تفرد المغيرة عنها، وهي: عنعنة المغيرة في\nكل المصادر المذكورة آنفًا، فلا أدري كيف غفل عنها الذهبي وهو نفسه قد أورد\nالمغيرة هذا في \"منظومته\" في المدلسين؟! وهي معروفة مطبوعة عدة طبعات، وذكره\nفيهم غيره من الحفاظ المتقدمين والمتأخرين، وأورده خاتمتهم العسقلاني في الطبقة\nالثالثة منهم الذين أكثروا التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا\nفيه بالسماع ... \".\nوقد عارض هذا الحديث ما صح من طرق عن عائشة ﵂ قالت:\n\"مات رسول الله بِرَسُولِ اللَّهِ ﷺ في بيتي ويومي، وبين سحري ونحري \".\nوفي رواية: \"بين حاقنتي وذاقنتي \".\nأخرجه الشيخان وغيرهما كأحمد (٦/٤٨ و٦٤ و٧٧ و١٢١ و٢٠٠) . وابن\nسعد (٢/٢٦٠ - ٢٦١) .\nوذكر الحافظ في \"الفتح \" (٨/١٣٩) في شرح حديث عائشة هذا جملة من","vol":"13","page":633},{"text":"الأحاديث معارضة له ساقها حديثًا حديثًا من طرق، وقال:\n\"وكل طريق منها لا يخلو من شيعي؛ فلا يلتفت إليها\".\nقلت: وهي كلها من رواية ابن سعد عن الواقدي الكذاب بأسانيده وكلها\nمعلولة، إلا طريق حبة العرني عن علي قال:\nأسندته إلى صدري فسالت نفسه.\nفإنها عند الحاكم في \"الإكليل\"، قال الحافظ:\n\"وحبة ضعيف \".\nقال الحافظ:\n\"ومن حديث أم سلمة قالت: علي آخرهم عهدًا برسول اللَّهِ ﷺ. والحديث\nعن عائشة أثبت من هذا، ولعلها أرادت: (آخر الرجال به عهدًا) \".\nقلت: مثل هذا التأويل يمكن أن يصار إليه للجمع بين حديثين من قسم\nالمقبول - كما قرره الحافظ نفسه في \"شرح النخبة\" -، أما التوفيق بين حديث عائشة\nالصحيح وحديث أم سلمة المنكر؛ فهو مرفوض.\n<span data-type=\"title\" id=toc-6312>٦٢٩٠ </span>- (يَا مُعَاذُ! مَا خَلَقَ اللَّهُ شَيْئًا عَلَى ظهر الأَرْضِ أَحَبَّ إِلَيْهِ مِنَ\nعِتَاقٍ، وَمَا خَلَقَ اللَّهُ شَيْئًا عَلَى وَجْهِ الأَرْضِ أَبْغَضَ إِلَيْهِ مِنَ الطَّلَاقِ، فَإِذَا\nقَالَ الرَّجُلُ لِعبدهِ: أَنْتَ حُرٌّ إِنْ شَاءَ اللَّهُ؛ فَهُوَ حُرٌّ، وَلَا اسْتِثْنَاءَ لَهُ. وَإِذَا\nقَالَ لاِمْرَأَتِهِ: أَنْتِ طَالِقٌ إِنْ شَاءَ اللَّهُ؛ فَلَهُ اسْتِثْنَاؤُهُ، وَلَا طَلَاقَ عَلَيْهِ) (*) .\nمنكر.\nأخرجه عبد الرزاق في \"المصنف \" (٦/٣٩٠/١١٣٣١): عن إسماعيل\n_________\n(*) كتب الشيخ ﵀ بهامش الأصل: \"تقدم برقم (٤٤١٤) \". (الناشر) .","vol":"13","page":634},{"text":"ابن عياش قال: أخبرني حميد بن مالك: أنه سمع مكحولًا يحدث عن معاذ بن\nجبل ... مرفوعًا.\nومن هذا الوجه أخرجه الدارقطني (٤/٣٥/٩٤)، وابن عدي (٢/٢٧٩)،\nومن طريقه البيهقي (٧/ ٣٦١)، وابن الجوزي في \"العلل \" (٢/١٥٥/١٠٦٦) .\nقلت: وهذا إسناد ضعيف؛ منقطع، مكحول لم يسمع من معاذ، مع كونه\nمدلسًا. وحميد بن مالك؛ وقد اتفقوا على تضعيفه.\nوفي رواية للدارقطني - وعنه البيهقي - عن حميد بن الربيع: نا يزيد بن\nهارون: نا إسماعيل بن عياش ... بإسناده نحوه؛ قال حميد:\n\" قال لي يزيد بن هارون: وأي حديث لو كان حميد بن مالك اللخمي\nمعروفًا؟ قلت: هو جدي. قال يزيد: سررتني سررتني! الآن صار حديثًا \".\nقلت: رده البيهقي بقوله:\n\"ليس فيه كبير سرور؛ فحميد بن ربيع بن حميد بن مالك الكوفي الخزاز:\nضعيف جدًا، نسبه يحيى بن معين وغيره إلى الكذب، وحميد بن مالك:\nمجهول، ومكحول عن معاذ: منقطع \".\nوأقول: قوله في حميد: \"مجهول \" ... مردود، دهان قال ابن معين والنسائي:\n\" لم يحدث عنه إلا إسماعيل بن عياش \".\nفقد روى عنه أيضًا معاوية بن حفص - وهو صدوق، - هذا الحديث نفسه،\nأخرجه ابن عدي عنه بإسناده المتقدم بلفظ:\nسئل رسول الله ﷺ عن رجل قال لامرأته: أنت طالق إن شاء الله؟ قال: \"له","vol":"13","page":635},{"text":"استثناؤه \". فقال رجل: يا رسول الله! فإن قال لغلامه: أنت حر إن شاء الله؟ قال:\n\" يعتق؛ لأن الله يشاء العتق، ولا يشاء الطلاق \"!\nثم رواه من طريق المسيب بن شريك: ثنا حميد بن مالك ... به، وقال:\n\"لأن الله ﵎ يحب العتاق، ويبغض الطلاق \".\nقلت: فهؤلاء ثلاثة قد رووا عن حميد، وقد أشار ابن عدي في آخر ترجمته\nإلى رد قول ابن معين والنسائي المذكور آنفًا، وقال:\n\"وأحاديثه مقدار ما يرويه منكر\".\nوقد روى عنه رابع: فأخرجه الدارقطني (رقم ٩٦) من طريق عمر بن إبراهيم\nابن خالد؛ نا حميد بن عبد الرحمن بن مالك اللخمي ... بإسناده مختصرًا بلفظ:\n\"ما أحل الله شيئًا أبغض إليه من الطلاق، فمن طلق واستثنى؛ فله ثنياه \".\nلكن عمر هذا: قال الدارقطني:\n\"كذاب خبيث \". وقال الخطيب في \"التاريخ \" (١١/٢٠٢):\n\"كان غير ثقة، يروي المناكير عن الأثبات \".\nوذكر له الذهبي في \"الميزان \" حديثين منكرين جدًا.\nثم قال البيهقي عقب كلامه السابق:\n\"وقد روي في مقابلته حديث ضعيف لا يجوز الاحتجاج بمثله \".\nثم ساق بإسناده إلى ابن عدي بسنده إلى ابن عباس مرفوعًا، وفيه:\n\"أن من قال لغلامه: أنت حر إن شاء الله؛ فلا شيء عليه \".","vol":"13","page":636},{"text":"وهو مخرج في \"الإرواء\" (٧/١٥٤/٢٠٧١) . وقال البيهقي عقبه:\n\"وفي حديث ابن عمر ﵁ كفاية\".\nيشير إلى حديثه الذي ذكره في الباب بلفظين:\nأحدهما: \"إذا حلف الرجل فقال: إن شاء الله؛ فقد استثنى\".\nوالآخر: \"من حلف على يمين فقال: إن شاء الله؛ فهو بالخيار، إن شاء؛ فعل،\nوإن شاء؛ لم يفعل \".\nوهو مخرج في \"الإرواء\" أيضًا (٨/١٩٨ - ١٩٩) .\n<span data-type=\"title\" id=toc-6313>٦٢٩١ </span>- (ينبغي للرجل - إذا خرجَ إلى أصحابه - أن يُهَيِّئ من\nلحيتِه ورأسِه؛ فإن اللهَ جميلٌ يحبُ الجمالَ) .\nضعيف جدًا.\nأخرجه ابن عدي في \"الكامل \" (١/٣٤٨)، ومن طريقه ابن\nالجوزي في \"العلل المتناهية \" (٢/١٩٨/) -، وابن لال؛ كلاهما عن أيوب بن مدرك\nعن مكحول عن عائشة:\nخرج رسول اللَّهِ ﷺ إلى صلاة العصر، فمر بركية فيها ماء، فاطلع فيها،\nفسوى من لحيته ومن رأسه، فقالت عائشة: أوأنت تفعل هذا يا رسول الله؟!]\nفقال: ... فذكره. وقال ابن عدي:\n\" هذا حديث منكر عن مكحول. قال ابن معين: أيوب بن مدرك كذاب \".\nزاد ابن الجوزي:\n\"وقال أبو حاتم والدارقطني: متروك \". وزاد السيوطي في \"ذيل الأحاديث\nالموضوعة \" (ص ١٤٣ - هند):","vol":"13","page":637},{"text":"\"وقال ابن حبان: روى عن مكحول نسخة موضوعة\".\nقلت: ومن \"الذيل\" استفدت الزيادة التي بين المعكوفتين، وقد عزاه لابن\nلال، ومقتضى إيراده إياه في \"الذيل \" أنه حديث موضوع، وما هو عن الصواب\nببعيد، لكن الجملة الأخيرة منه: \"إن الله جميل يحب الجمال\" ... قد ثبتت في\nجملة من الأحاديث الصحيحة، وقد خرجت طائفة طيبة منها في \"الصحيحة\"\n(١٦٢٦)، فمن شاء؛ رجع إليها.\nهذا؛ وقد روي النهي عن النظر في الماء المذكور في هذا الحديث، ولكنه لا\nيصح أيضًا؛ بل هو موضوع، وهو الآتي بعده:\n<span data-type=\"title\" id=toc-6314>٦٢٩٢ </span>- (لا ينظرأحدُكم إلى ظِلِّه في الماءِ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٣٣/٢/٧٥٦٢) قال:\nحدثنا محمد بن علي بن حبيب: ثنا محمد بن سلام المنبجي: ثنا أبو نعيم:\nثنا طلحة بن عمرو عن عطاء عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا. وقال:\n\"تفرد به محمد بن سلام، ولا يروى عن رسول الله ﷺ إلا بهذا الإسناد\".\nقلت: وهو ضعيف جدًا، بل هو موضوع؛ آفته طلحة بن عمرو - وهو:\nالحضرمي -، مجمع على ضعفه، وقال بعضهم:\n\" متروك الحديث \". وقال ابن حبان في \"الضعفاء\" (١/٣٨٢):\n\" كان ممن يروي عن الثقات ما ليس من حديثهم، لا يحل كتابة حديثه ولا\nالرواية عنه إلا على جهة التعجب\". وقال الهيثمي عقب الحديث (٨/١١٢ - ١١٣):\n\" ... وفيه طلحة بن عمرو، وهو ضعيف\"!\nكذا قال! وفيه تساهل ظاهر، ومن عادته أن يقول فيه: \"متروك \" - كما قال","vol":"13","page":638},{"text":"في الحديث المتقدم (١٥٨٥) -، وهو الأقرب، وكذا قال الحافظ - كما تقدم في\nالحديث (١٨٠٤) -.\nوأما محمد بن سلام المنبجي - الذي تفرد به، فقد -: أورده ابن حبان في\n\" الثقات\" (٩/ ١٠١)، وقال:\n\"ربما أغرب \". ونحوه قول ابن منده:\n\"له غرائب\"؛ كما في \"الميزان\" و\"اللسان\"، وقد تحرف في الثاني منهما:\n(المنبجي) ... إلى: (التيمي)، ولم يتنبه لذلك المعلق على \"الثقات\"؛ فطبع مكان:\n(المنبجي): (التيمي)، كما نبهت عليه في كتابي \"تيسير انتفاع الخلان بثقات\nابن حبان \" يسر الله لي إتمامه بمنه وكرمه (*) .\nوأما شيخ الطبراني محمد بن علي بن حبيب - وهو: الطرائفي الرقي - فلم أجد\nله ترجمة، وقد ساق له الطبراني في المجلد المذكور من \"أوسطه \" عشرين حديثًا،\nأحدها في \"معجمه الصغير\" أيضًا، وهو في \"الروض النضير\" برقم (٣٠٨) .\n<span data-type=\"title\" id=toc-6315>٦٢٩٣ </span>- (من قال كل يوم مرة: سبحان القائم الدائم، سبحان الحي\nالقيوم، سبحان الحي الذي لا يموت، سبحان الله العظيم وبحمده،\nسبوح قدوس، رب الملائكة والروح، سبحان ربي العليِّ الأعلى،\n﷾، لم يَمُت حتى يَرَى مكانه من الجنة، أو يُرَى له) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (٢٨٣/٤) من طريق إبراهيم\nابن هشام الغساني: نبأنا شهاب بن خراش الحوشبي عن أبان عن أنس ... مرفوعًا.\n_________\n(*) قد تم الكتاب فيما نعلم - والحمد لله - ولم يطبع بعد. (الناشر) .","vol":"13","page":639},{"text":"قلت: وهذا موضوع؛ آفته أبان هذا - وهو: ابن أبي عياش -، وهو متروك اتفاقًا،\nوكذبه بعضهم، وتقدمت له أحاديث كثيرة.\nوالغساني أيضًا: متروك، كذبه أبو حاتم وأبو زرعة، فإن سلم من أبان؛ فلن ي\nسلم منه.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية ابن شاهين في\n\" الترغيب \"، وابن عساكر عن أبان عن أنس.\n<span data-type=\"title\" id=toc-6316>٦٢٩٤ </span>- (من تأملَ خَلْقَ امرأةٍ حتى يستبين له حجمُ عظامها من\nوراءِ ثيابها وهو صائم فقد أفطر) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٢/٣٤٣ و٣/٧٦)، وابن الجوزي\nفي \"الموضوعات \" (٢/١٩٥) من طريق ابن عدي، وعبد القادر القرشي في \"جزء له\nأسانيده ثمانيات \" (ق ٣/١) من طريق الحسن بن علي: حدثنا خراش بن عبد الله\nخادم أنس بن مالك: ثنا مولاي أنس بن مالك قال: ... فذكره مرفوعًا. وقال\nابن عدي في ترجمة الحسن بن علي هذا - وساق له أحاديث أخر -:\n\"وله أحاديث قد وضعها غير ما ذكرت، وعامتها - إلا القليل - موضوعات،\nوكنا نتيقن أنه هو الذي وضعها\". وقال الذهبي في ترجمة العدوي:\n\" هذا شيخ قليل الحياء، ما يفكر فيما يفتريه \". وأقره الحافظ في \"اللسان \".\nوقال ابن حبان في \"الضعفاء\" (١/٢٤١):\n\"يروي عن شيوخ لم يرهم، ويضع على من رآهم الحديث، حدث عن الثقات\nبالأشياء الموضوعات ما يزيد على ألف حديث \". ثم ساق له بعضها. وقال ابن الجوزي:","vol":"13","page":640},{"text":"\"هذا حديث موضوع، وفي إسناده كذابان؛ أحدهما: العدوي ... \"، ثم ذكر\nكلام ابن عدي وابن حبان. ثم قال:\n\"والثاني: خراش؛ قال ابن حبان: لا يحل الاحتجاج به، ولا كتب حديثه\nإلا على جهة الاعتبار؛ فإنه قد روى أشياء إذا تأملها مَنْ هذا الشأن صناعته؛ علم\nأنه كان يضع الحديث وضعًا \". وقال الذهبي فيه:\n\"ساقط عدم، ما أتى به غير أبي سعيد العدوي الكذاب \". ثم قال ابن الجوزي:\n\"وهذا إنما يروى من كلام حذيفة، وفيه ليث، وهو مجروح أيضًا \".\nوأقره السيوطي في \"اللآلي\" (٢/١٠٥)، وابن عراق في \"تنزيه الشريعة\"\n(٢/١٤٧) .\nوالحديث أورده عبد الحق الإشبيلي في \"الأحكام \" (ق ٩١/١) وقال:\n\"خراش هذا مجهول، وله صحيفة، وهذا الحديث منها، والذي يرويها عنه\nضعيف\"!\nكذا قال! وهو تساهل واضح، والظاهر أنه لم يقف على كلام ابن عدي وابن\nحبان فيه. والله أعلم.\nوأشد تساهلًا منه ابن حزم الظاهري؛ فإنه أورد الحديث في \"طوق الحمامة\"\n(ص ١٢٤ - طبع التجارية) جازمًا بنسبته إلى النبي ﷺ قائلًا:\n\"وقد قال رسول الله ﷺ: من تأمل ... \" الحديث!\nواكتر به مؤلف \"تحرير المرأة في عهد الرسالة\" (٤/٧٧)؛ فنقله عنه جازمًا به\nأيضًا!","vol":"13","page":641},{"text":"فما أرى ابن حزم إلا كابن الجوزي؛ له شخصيتان: فشخصيته في \"المحلى\"\nشخصية عالم ناقد، لا يروي حديثًا عن النبي ﷺ الا بعد أن يتثبت من صحته،\nوشخصية أخرى في كتبه الأخرى كالسيرة وغيره كهذا \"الطوق\"؛ فهو يروي فيه ما\nهب ودب كهذا وغيره!\nولذلك فقد بدا لي أن أتتبع الأحاديث التي من هذا القبيل والمنكرة؛ حتى لا\nيغتر بها - كما وقع لمؤلف \"تحرير المرأة\" -. وانظر الحديث التالي والذي بعده.\n<span data-type=\"title\" id=toc-6317>٦٢٩٥ </span>- (إياكم وقاتل الثلاثة، فانه من شرار خلق الله. قيل: ومن\nقاتل الثلاثة؟ قال: رجل سلَّمَ أخاه إلى سلطانه، فقتل نفسه، وقتل\nأخاه، وقتل سلطانَه) .\nمنكر.\nأخرجه الديلمي في \"مسند الفردوس\" (١/٣٤٩) من طريق ابن لال:\nحدثنا علي بن محمد بن عامر النهاوندي: حدثنا أبو موسى عيسى بن عمران\nالوراق - بالرملة -: حدثنا هارون بن زيد بن أبي الزرقاء: حدثنا أبي؛ حدثنا\nعيسى بن مُهران عن أنس بن مالك قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد مظلم؛ ما بين ابن لال وأنس لم أعرفهم؛ غير هارون بن\nزيد بن أبي الزرقاء [وأبيه]، وهما ثقتان.\nوفي الرواة: (عيسى بن مهران الرازي)، ولكنه متأخر الطبقة، وهو كذاب.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية الديلمي هذه ساكتًا عنه،\nمكتفيًا بالقاعدة التي ذكرها في مقدمة \"الجامع\"؛ أن ما تفرد به الديلمي فهو ضعيف.\nوأورده ابن حزم في \"طوق الحمامة، (ص ٥٧) جازمًا أيضًا بنسبته للنبي ﷺ\nدون عزو أو تخريج مختصرًا فقال:","vol":"13","page":642},{"text":"\"ويقول ﷺ: \"وإياكم وقاتل الثلاثة. يعني: المنقِّل، والمنقول إليه، والمنقول\nعنه \"!\n<span data-type=\"title\" id=toc-6318>٦٢٩٦ </span>- (باعِدوا بين أنفاس الرجالِ والنساء) .\nلا أصل له.\nوقد علقه ابن حزم في \"طوق الحمامة\" (ص ١٢٨) جازمًا بنسبته\nإلى النبي ﷺ! وكذلك فعل جمع من بعده؛ منهم ابن الحاج في \"المدخل \"\n(١/٢٤٥)، وكذلك ذكره ابن جماعة في \"منسكه \" في طواف النساء من غير\nسند، كما ذكر الشيخ ملا علي القارئ في \"الأسرار المرفوعة في الأخبار الموضوعة\"\n(١٤٥/١١٣)، وقال:\n\"غير ثابت\"! وقلده الشيخ إسماعيل العجلوني في \"كشف الخفاء\" (١/٢٧٩) .\nوليس بجيد؛ وذلك لأن هذه الجملة ليست صريحة في التعبير عن واقع هذا\nالحديث، وأنه لا أصل له البتة في شيء من كتب السنة التي تروي الأحاديث\nبالأسانيد، ولو كان بعضها موضوعة، وإنما يقال ذلك فِي حَدِيثِ له إسناد غير\nثابت. فتنبه!","vol":"13","page":643},{"text":"<span data-type=\"title\" id=toc-6319>٦٢٩٧ </span>- (فُضُوحُ الدنيا أهونُ من فضوحِ الآخرةِ) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٣/٤٨٢ - ٤٨٣)، وأبو بكر الشافعي\nفي \"الفوائد\" (٥/٤٧/١)، والطبراني في \"المعجم الكبير\" (١٨/٢٨٠ - ٢٨١)\nو\"الأوسط \" (١/١٤٦/٢/٢٧٩١)، والبيهقي في \"دلائل النبوة\" (٧/١٧٩/١٨٠)،\nوابن عساكر (١٤/٢٣٤ - ٢٣٥)، والذهبي في ترجمة القاسم بن يزيد بن عبد الله\nابن قسيط (٣/٣٨٢ - ٣٨٣) من طريق معن بن عيسى عن الحارث بن عبد الملك","vol":"13","page":643},{"text":"ابن عبد الله بن إياس الليثي عن القاسم بن يزيد بن عبد الله بن قسيط عن أبيه\nعن عطاء عَنْ اِبْنِ عَبَّاسٍ عن أخيه الفضل بن العباس قال:\nجَاءَنِي رَسُولُ اللَّهِ ﷺ، فَخَرَجْتُ إِلَيْهِ، فَوَجَدْتُهُ مَوْعُوكًا قَدْ عَصَبَ رَأْسَهُ،\nفَأخُذَ بِيَدِي، وَأَخَذْتُ بِيَدِهِ، فأقبل حتى جَلَسَ على الْمِنْبَرِ، ثُمَّ قَالَ:\n\"ناد فِي النَّاسِ\". فَصِحْتُ فِي النَّاسِ، فَاجْتَمَعوا إِلَيْهِ، فقَالَ:\n\" أما بعد: أَيُّهَا النَّاسُ! فإني أحمد إليكم الله الذي لا إله إلا هو، وإنه دنا\nمني خلوف بين أَظْهُرِكُمْ، فَمَنْ كُنْتُ جَلَدْتُ لَهُ ظَهْرًَا فَهَذَا ظَهْرِي؛ فَلْيَسْتَقِدَّ\nمِنْهُ، وَمَنْ كُنْتُ شَتَمْتُ لَهُ عِرْضًا فَهَذَا عِرْضِي؛ فَلْيَسْتَقِدَّ مِنْهُ، ومن كنت أخذت\nله مالًا، فهذا مالي؛ فليأخذ منه، ولا يقولن رجل: إني أخشى الشحناء من\nرسول الله ﷺ، ألا وإن الشحناء ليس من طبيعتي ولا شأني، ألا وإن أحبكم إلي\nمن أخذ حقًا إن كان له، أو حللني؛ فلقيت الله ﷿ وأنا طيب النفس. وإني\nأرى أن هذا غير مغن عني حتى أقوم فيكم مرارًا \".\nثُمَّ نَزَلَ فَصَلَّى الظُّهْرَ، ثُمَّ رجع فجلس على الْمِنْبَرِ، فَعَادَ لِمَقَالَتِهِ الأولى فِي\nالشَّحْنَاءِ وَغَيْرِهَا.\nفقام رجل فقال: يا نبي الله! إن لي عندك ثلاثة دراهم! قال:\n\"أما إنا لا نكذب قائلًا ولا نستحلفه على يمين، فيم كان لك عندي؟ \".\nقال: تذكر يوم مرَّ بك المسكين، فأمرتني، فأعطيته ثلاثة دراهم؟ فقال:\n\"أعطه يا فضل! \". فأمر به فجلس. ثم قال:\n\"مَنْ كَانَ عِنْدَهُ شَيْءٌ؛ فليؤده وَلا يَقُولُ رجل: فُضُوحَ الدُّنْيَا! ألا وَإِنَّ فُضُوحَ\nالدُّنْيَا أَيْسَرُ مِنْ فُضُوحِ الآخرة\".","vol":"13","page":644},{"text":"فقام رجل فقال: عندي ثلاثة دراهم غللتها في سبيل الله، قال:\n\"فلم غللتها؟ \". قال: كنت محتاجًا. قال:\n\"خذها منه يا فضل! \". ثم قال:\n\" من خشي من نفسه شيئًا، فليقم أدْعُ له \".\nفقام رجل فقال: يا نبي الله! إني لكذاب، وإني لفاحش، وإني لنؤوم. فقال:\n\"اللهم! ارزقه صدقًا، وأذهب عنه من النوم إذا أراد\".\nثم قام آخو فقال: إني لكذاب، وإني لمنافق، وما من شيء إلا قد جئته.\nفقام عمر فقال: فضحت نفسك. فقال النبي ﷺ:\n\" يا عمر! فضوح الدنيا أهون من فضوح الآخرة، اللهم! ارزقه صدقًا، وإيمانًا\nتصير أمره إلى خير\".\nفقال عمر كلمة، فضحك رسول الله ﷺ وقال:\n\"عمر معي، وأنا مع عمر، والحق بعدي مع عمر حيث كان \". وقال الطبراني:\n\"لا يروى إلا بهذا الإسناد؛ تفرد به الحارث بن عبد الملك \".\nقلت: وهو ممن لا يعرف إلا برواية معن هذا عنه، ولم يذكره البخاري - في\n\"التاريخ \" - وابن أبي حاتم إلا بهذه الرواية، وتبعهم ابن حبان، ولكنه ذكره في\n\"الثقات \" (٨/١٨٢) ! وكذلك فعل في شيخه القاسم بن يزيد بن عبد الله بن\nفُسيط، فأورده فيه (٩/١٥) برواية الحارث هذا فقط!! وهذا أنكى وأمر، فذاك روى\nعنه ثقة، وهذا روى عنه مجهول! وهكذا أورده البخاري في \"التاريخ \" (٤/١/١٧٠)\nبرواية الحارث فقط عنه، ولم يذكره ابن أبي حاتم في كتابه مطلقًا. وفي ترجمته","vol":"13","page":645},{"text":"ساق الحديث الذهبي في \"الميزان \" وقال:\n\"حديثه منكر\".\nوكذلك العقيلي أورده في ترجمته، ولم يذكر فيها غيره، وختمها بقوله عن\nعطاء:\n\"هو عندي عطاء بن يسار وليس لهذا الحديث أصل من حديث عطاء بن أبي\nرباح، ولا عطاء بن يسار، وأخاف أن يكون عطاء الخراساني؛ لأن عطاء الخراساني\nيرسل عن عبد الله بن عباس \". قال الذهبي عقبه:\n\"قلت: أخاف أن يكون كذبًا مختلقًا \".\nوأقول؛ لا مسوغ للتردد في تحديد شخصية عطاء الراوي عَنْ اِبْنِ عَبَّاسٍ. ما دام\nأن السند دونه لا يصح، لكن يبدو أن هناك رواية أخرى بإسناد آخر، ليس فيه\nالمجهولان؛ فقد أورد الهيثمي الحديث في \"المجمع \" (٩/٢٥ - ٢٦) بطوله ثم قال:\n\"رواه الطبراني في \"الكبير\" و\"الأوسط \"، وأبو يعلى بنحوه؛ وقال في آخره:\nفقام رجل فقال: يا رسول الله! إني رجل جبان كثير النوم! قال: فدعا له.\nقال الفضل: فلقد رأيته أشجعنا، وأقلنا نومًا.\nثم أتى بيت عائشة فقال للنساء مثل ما قال للرجال، ثم قال:\n\"ومن غلب عليه شيء؛ فليسألنا ندعُ له \".\nقال: فأومأت امرأة إلى لسانها، قال: فدعا لها.\nقال: فلربما قالت لي: يا عائشة! أحسني صلاتك!","vol":"13","page":646},{"text":"وفي إسناد أبي يعلى: عطاء بن مسلم: وثقه ابن حبان وغيره، وضعفه\nجماعة، وبقية رجال أبي يعلى ثقات. وفي إسناد الطبراني من لم أعرفهم \".\nوقلده الأعظمي في تعليقه على \"المطالب \" (٤/٢٥٧) .\nكذا قال! وليس في إسناده من يقال فيهم هذا؛ لأن المجهولَين المشار إليهما\nمترجمان في كتب الرجال - كما تقدم -؛ وإنما يصح مثل قوله هذا فيمن ليس له\nترجمة، فهل نفهم من قوله هذا أنه لم يعثرعليهما فيها؟\nثم إن إسناد أبي يعلى هكذا (١٢/٢٠١/٦٨٢٤): حدثنا عبيد بن جنادة:\nحدثنا عطاء بن مسلم عن جعفر بن برقان عن عطاء عن الفضل بن عباس ... به\nمختصرًا؛ وليس فيه حديث الترجمة ولا ذكر لعمر.\nقلت: وهذا إسناد خير من الذي قبله، رجاله ثقات - كما قال الهيثمي -؛ غير\nعطاء بن مسلم - وهو: الخفاف -: قال الحافظ:\n\"صدوق يخطئ كثيرًا\".\nوالفقرة الأخيرة - المتعلقة بالمرأة التي أومأت إلى لسانها من رواية أبي يعلى -\nقد ذكر مؤلف \"تحرير المرأة في عصر الرسالة\" (٤/ ١١١)، ونقل (ص ١٣٥) كلام\nالهيثمي المتقدم وكفى! وقال في الموضع الأول:\n\"ونحسب أن المرأة كانت سافرة الوجه؛ فإنها أشارت إلى فمها، والفم جزء\nمن الوجه\"!\nقلت: ليس الحديث - لو صح - صريحًا فيما زعم؛ فإن إيماءها إلى لسانها\nيصدق، ولو كانت منتقبة - كما لا يخفى -.","vol":"13","page":647},{"text":"<span data-type=\"title\" id=toc-6320>٦٢٩٨ </span>- (ليلة عرج بي إلى السماء؛ رأيت على باب الجنة مكتوبًا:\nلا إله إلا الله محمد رسول الله، عليٌّ حِبُّ الله، والحسن والحسين\nصفوة الله، فاطمة خيرة الله، على باغضهم لعنةُ الله) .\nموضوع.\nأخرجه الخطيب في \"التاريخ \" (١/٢٥٩)، ومن طريقه ابن عساكر\n(٥/٤٤)، و\"كذا ابن الجوزي في \"العلل \" (١/٢٥٧/٤١٦) من طريق محمد بن\nإسحاق المقرئ قال: نا علي بن حماد الخشاب قال: نا علي بن المديني قال: نا\nوكيع بن الجراح قال: نا سليمان بن مهران قال: نا جابر عن مجاهد عن ابن\nعباس ... مرفوعًا.\nأورده الخطيب في ترجمة محمد بن إسحاق المقرئ هذا، ويعرف بـ: (شاموخ)،\nوقال:\n\"وحديثه كثير المناكير\". ولهذا قال عقب الحديث:\n\"هذا حديث منكر بهذا الإسناد، وعلي بن حماد مستقيم الروايات، لا\nيحتمل مثل هذا\".\nوكذا قال ابن عساكر وابن الجوزي، والعجب من هذا كيف لم يورده في\n\"موضوعاته \"، مع أن لوائح الوضع عليه ظاهرة؟! ولذلك جزم الذهبي في \"الميزان \"\nبأنه موضوع. وأقره الحافظ في \"اللسان \"!\nومن فوق (شاموخ) رجال الشيخين؛ غير جابر - وهو: ابن يزيد - الجعفي، أو\n- ابن يزيد - العجلي، وكلاهما روى عن مجاهد، ولم يذكروا في ترجمة أحدهما\nأنه روى عنه سليمان بن مهران - وهو: الأعمش -؛ فلم يتعين أيهما المراد هنا. وإن\nكانت النفس تميل إلى أنه الأول؛ لأنه شيعي جلد يؤمن برجعة علي، فالحديث","vol":"13","page":648},{"text":"به أَلْصَق. ولعله هو الواضع له؛ لأنه كان كذابًا - كما قال أحمد وغيره-.\n<span data-type=\"title\" id=toc-6321>٦٢٩٩ </span>- (إن أحبَّ الخلائق إلى الله ﷿ شابُ حدثُ السنِ\nفي صورة حسنة، جعل شبابه وجماله لله، وفي طاعة الله، ذلك الذي\nيباهي به الرحمن ملائكته؛ يقول الله: هذا عبدي حقًا) .\nباطل.\nأخرجه ابن عدي في \"الكامل \" (٥/٢١٠)، وابن عساكر (٥/٩٦ - ٩٧)\nمن طريق علي بن الحسن السَّامي عن سفيان الثوري عن إبراهيم الهجري عن\nأبي الأحوص عن عبد الله بن مسعود ... مرفوعًا.\nأورده ابن عدي في ترجمة علي بن الحسن السَّامي هذا في جملة أحاديث\nأخرى له، وقال:\n\"وهذه الأحاديث عن الثوري بواطيل كلها، ليست هي بمحفوظة\".\nثم ساق له أحاديث أخرى من روايته عن غير الثوري، ثم قال:\n\"كلها بواطيل ليس لها أصل، وهو ضعيف جدًا \". وقال ابن حبان في \"الضعفاء\"\n(٢/١١٤):\n\"يروي عن مالك وسليمان بن بلال ما ليس من أحاديثهم، لا يحل كتابة\nحديثه إلا على جهة التعجب \". وذكر الحافظ في \"اللسان \" عن الدارقطني أنه قال:\n\"مصري يكذب، يروي عن الثقات بواطيل؛ مالك، والثوري وابن أبي ذئب\nوغيرهم \".\nقلت: وغفل السيوطي عن هذا المتهم؛ فأعل الحديث في \"الجامع الكبير\"\nبغيره فقال - بعد أن عزاه لابن عساكر وحده -:","vol":"13","page":649},{"text":"\" وفيه إبراهيم الهجري: ضعيف \"!\nقلت: وقال فيه الحافظ:\n\"ليِّن الحديث، رفع موقوفات \".\nفمثله لا يتحمل هذا الحديث الموضوع.\n(تنبيه): (السامي) ... بالسين المهملة؛ كما في \"إكمال ابن ماكولا\". ووقع\nفي \"اللسان \": (الشامي) ... بالشين المعجمة، وهو خطأ مطبعي؛ فإن الحافظ أورده\nفي \"تبصير المشتبه \" على الصواب.\n<span data-type=\"title\" id=toc-6322>٦٣٠٠ </span>- (يَا فُدَيْكُ! أَقِمِ الصَّلَاةَ، وَآتِ الزَّكَاةَ، وَاهْجُرِ السُّوءَ،\nوَاسْكُنْ مِنْ أَرْضِ قَوْمِكَ حَيْثُ شِئْتَ؛ تَكُنْ مُهَاجِرًا) .\nضعيف.\nأخرجه البخاري في \"التاريخ \" (٤/١/١٣٥)، والطحاوي في \"مشكل\nالآثار\" (٣/٢٦٠)، وابن حبان (٣٨٠/١٥٧٨)، والبيهقي في \"السنن \" (٩/١٧)،\nوالطبراني في \"الكبير\" (١٨/٣٣٦/٨٦٢) و\" الأوسط \" (١/١٢٧/٢/٢٤٨٤)، وابن\nعساكر في \"التاريخ \" (٥/١٣٤ و١٤/٢٠٢) من طريق الأوزاعي ومحمد بن الوليد\nالزبيدي عن الزهري عن صالح بن بشير بن فديك قال:\nخرج فديك إلى النبي ﷺ فقال: إنهم يزعمون أنه من لم يهاجر هلك؟\nفقال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: جهالة صالح بن بشير بن فديك، فقد قال ابن معين:\n\"لم يرو عنه إلا الزهري \".","vol":"13","page":650},{"text":"كذا في \"الجرح والتعديل\".\nوالأخرى: الإرسال؛ فإنه لم يقل: \"عن فديك\" - كما قال الهيثمي عقب\nالحديث في \"الموارد\"، وقد وقع عند البغوي من هذه الطريق: عن الزهري عن\nصالح بن بشير بن فديك أن أباه قال: قلت: يا رسول الله! ... الحديث -؛ فصار\nالحديث من مسند بشير بن فديك، وكأنه لذلك أورد بشيرًا ابن حبان في\n(الصحابة) (٣/٣٣)، وهو وهم؛ لخالفته لرواية الجماعة المتقدمة - كما أفاده الحافظ\nفي ترجمة بشير من \"الإصابة\" -، وينبغي عندي أن تكون مثلها رواية ابن منده\nالتي فيها: \"عن صالح عن أبيه قال: جاء فديك ... \". قال الحافظ:\n\"فظهر أن قوله في الرواية الأولى (يعني: عند البغوي): \"أن أباه\" ... إنما\nيعني: فديكًا؛ فهو أبوه - على المجاز - لأنه جده، وكل من ذكره في الصحابة تمسك\nبالرواية الأولى، والزبيدي أثبت في الزهري من غيره ... وهو الصواب \".\nقلت: وهو كما قال ﵀؛ لكن قوله في رواية ابن منده: \"عن صالح\nعن أبيه قال: جاء فديك \" ما أظنه محفوظًا أيضًا لنفس المخالفة المشار إليها آنفًا؛\nفليس لأبي صالح بشير ذكر في هذا الحديث، ولو صح ذلك؛ صار الحديث متصلًا\nمن مسند فديك من رواية صالح بن بشير بن فديك عن أبيه بشير عن فديك،\nوهذا مخالف لرواية الجماعة - كما تقدم -، وعلى التسليم بذلك؛ فالعلة جهالة\nصالح - كما تقدم -، وكذا جهالة أبيه بشير؛ فإنه لا يعرف إلا في هذه الرواية\nالمرجوحة. وا لله أعلم.\nوالحديث قال الهيثمي في \"المجمع \" (٥/٢٥٥):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\" باختصار، ورجاله ثقات؛ إلا أن صالح","vol":"13","page":651},{"text":"ابن بشير أرسله، ولم يقل: عن فديك \".\nقلت: إعلاله إياه بالإرسال فقط فيه تقصير؛ لأن صالحًا هذا فيه جهالة - كما\nتقدم -، وإشارته إلى أنه ثقة؛ إنما هو اعتداد منه بتوثيق ابن حبان إياه (٤/٣٧٤)،\nولا وجه له عندي؛ لتساهل ابن حبان في التوثيق - كما نبهنا عليه مرارًا وتكرارًا -،\nولأنه تفرد عنه الزهري - كما تقدم عن ابن معين -، وابن حبان نفسه لم يذكر له\nراويًا غيره، وكذلك البخاري في \"التاريخ \".\nوقد تجاهل بعض ذوي الأهواء هذه العلة، وكذا العلة الأخرى، وهي الإرسال\nالذي صرح به الهيثمي؛ فقال الشيخ الحافظ الإمام (كذا لقب نفسه في رسالته\n\"حكم الإقامة ببلاد الكفار\"!) (ص ١٧):\n\"روى الطبراني بسند حسن عن صالح بن بشير بن فديك قال: خرج\nفديك ... \"!\nفأوهم القراء أن صالحًا هذا صحابي! ينما هو تابعي، وفي التابعين ذكره ابن\nحبان! وكون السند حسنًا إليه أو صحيحًا لا يفيد شيئًا - حتى لو كان ثقة؛ كما\nأوهم الهيثمي -؛ للجهالة التي فيه - كما تقدم بيانه -. فتنبه!\n<span data-type=\"title\" id=toc-6323>٦٣٠١ </span>- (لا إله إلا الله تمنع العباد من سخط الله، ما لم يؤثروا\nصفقة دنياهم على دينهم، فإذا آثروا صفقة دنياهم على دينهم، ثم\nقالوا: لا إله إلا الله، قال الله: كذبتم) .\nضعيف.\nأخرجه البيهقي في \"الشعب \" (٧/٣٣٧/١٠٤٩٧ و١٠٤٩٨) من\nطريق الحسين بن علي بن الأسود: ثنا أبو أسامة عن عمر بن حمزة العمري:","vol":"13","page":652},{"text":"حدثني نافع بن مالك أبو سهل عن أنس بن مالك قال: قال رسول الله ﷺ: ...\nفذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: عمر بن حمزة العمري: قال الذهبي في \"الكاشف \":\n\"ضعفه ابن معين والنسائي، وقال أحمد: أحاديثه مناكير\".\nولذلك أورده الذهبي في \"ضعفائه \"، وقال في \"ميزانه \":\n\"له حديث مما استنكر عليه \". وذكر حديثه بسنده عن أبي سعيد مرفوعًا:\n\"من شرار الناس منزلة يوم القيامة رجل يفضي إلى المرأة ... \" الحديث.\nوقد قال الحافظ في \"تقريبه \":\n\"ضعيف \".\nقالوا هذا فيه مع علمهم بأن مسلمًا روى له، ولكنهم رجحوا قول من ضعفه\nمن الأئمة المذكورين وغيرهم، وهو الحق الذي لا ريب فيه؛ خلافًا لبعض المعاصرين\nالجهلة الذي كنت رددت عليه في مقدمة الطبعة الجديدة لكتابي \"آداب الزفاف \"\n(ص ٦٣ - ٧٠)؛ لأنه رد علي تضعيفي لحديث أبي سعيد الذي استنكره الذهبي\nمتشبثًا بأن مسلمًا أخرجه. فراجع المقدمة المشار إليها فإنها مهمة جدًا.\nوالعلة الأخرى: الحسين بن علي بن الأسود: أورده الذهبي في \"الضعفاء\" وقال:\n\"قال ابن عدي: كان يسرق الحديث \".\nقلت: وزاد ابن عدي في ترجمته من \"الكامل \" (٢/٣٦٩):","vol":"13","page":653},{"text":"\"وأحاديته لا يتابع عليها\". وقال الحافظ في \"التقريب\" مضعفًا:\n\"صدوق يخطئ كثيرًا، ولم يثبت أن أبا داود روى عنه \".\nقلت: وما نفاه ثابت في \"سن أبي داود\" في \"باب في حكم أرض خيبر\"\nرقم (٣٠٠٦)؛ فانظره في كتابي \"صحيح أبي داود\" رقم (٢٦٦٣)، فقد أخرجته\nفيه؛ لأنه قد توبع عليه.\nوالحديث أورده الهيثمي في \"المجمع \" (٧/ ٢٧٦) وقال:\n\"رواه البزار، وإسناده حسن \" (*) !\nكذا قال! وما أظنه أخرجه إلا من الطريق المذكور، ومن المؤسف أنه لم يورده\nفي كتابه الآخر: \"كشف الأستار عن زوائد البزار\"، أو أنني لم أره فيه بعد مزيد\nالبحث عنه، مع أنه قد أورد فيه حديث أبي هريرة الآتي.\nهذا، وقد روي الحديث بنحوه من طرق أخرى واهية: من حديث أبي هريرة،\nوعائشة، وابن عمر، وزيد بن أرقم.\n١ - حديث أبي هريرة، يرويه عبد الله بن محمد بن عجلان عن أين عن\nجده عنه مرفوعًا.\nأخرجه البزار (٤/٢٣٨ - ٢٣٩)، والعقيلي في \"الضعفاء \" (٢/٢٩٧)، ومن\nطريقه ابن الجوزي في \"العلل\" (١/٣٠/٢٥)، وقال العقيلي:\n\" لا أصل له، لا يتابع عليه عبد الله بن محمد بن عجلان المدنى، وهو منكر\nالحديث \". ولذلك قال الهيثمي:\n_________\n(*) وجد على هامش أصل الشيخ ﵀ وبخط غير خطه: \" وفاته أن ينسبه إلى\nأبي يعلى، وهو في \"المسند\"، (٧/٤٠٣٤) ! . ولعله أن يكون من إملائه. (الناشر) .","vol":"13","page":654},{"text":"وهو ضعيف جدًا\". وقال ابن حبان في \"الضعفاء\" (٢/١٩):\n\"كان يروي عن أبيه ما ليس من حديثه، روى عن أبيه عن جده عن أبي\nهريرة نسخة موضوعة ليس من حديث رسول الله ﷺ، ولا من حديث أبي هريرة،\nولا من حديث جده، ولا من حديث أبيه؛ لا يحل كتابة حديثه إلا على جهة\nالتعجب \".\nوساق له حديثًا آخر - هو عند العقيلي أيضًا -، لكن الراوى عنه كذاب، وقد\nتقدم برقم (٧٦٦) .\nوقال ابن الجوزي عقب الحديث:\n\"وإنما يروى نحو هذا عن الحسن أنه قال: ... \" فذكره.\nقلت: رواه العقيلي من طريق الفريابي قال: حدثنا المغيرة بن خياط عن\nالحسن ...\nوالمغيرة بن خياط: لم أجد له ترجمة.\n٢ - حديث عائشة: يرويه عمرو بن عبد الغفار عن زكريا بن سياه عن سعيد\nابن جبير عن مسروق عنها ... مرفوعًا؛ نحوه بلفظ:\n\"وقيل لهم: لستم بصادقين \".\nأخرجه الطبراني في \"المعجم الأوسط، (٢/٣٠/٢/٥٥٤٠) وقال:\n\"لا يروى عن عائشة إلا بهذا الإسناد؛ تفرد به عمرو بن عبد الغفار\".\nقلت: وهو متروك - كما قال الهيثمي -؛ بل قال ابن عدي:\n\" اتهم بالوضع \".","vol":"13","page":655},{"text":"٣ - حديث ابن عمر: يرويه سعيد بن سنان: حدثني أبو الزاهرية عن أبي\nشجرة عنه مرفوعًا ... نحوه.\nأخرجه البيهقي (١٠٤٩٩) .\nقلت: وسعيد بن سنان - وهو: أبو مهدي الحمصي -: قال الحافظ:\nإ متروك، ورماه الدارقطني وغيره بالوضع \".\n٤ - حديث زيد بن أرقم: عزاه السيوطي في \"الجامع الكبير\" لابن النجار\nعنه، ولم أقف على إسناده، وما أراه يصح.\nئم وقفت عليه - والحمد لله -، فإذا هو إسناد هالك؛ يرويه يحيى بن سلام\nالإفريقي قال: حدثنا همام بن يحيى عن أبان بن أبي عياش عن نفيع نجن الحارث\nعن زيد بن أرقم.\nأخرجه الشجري في \"الأمالي\" (١/١٢) .\nوهذا إسناد ضعيف جدًا؛ فيه آفتان: أبان بن أبي عياش، ونفيع بن الحارث،\nوهما متروكان، ونفيع - هو: أبو داود الأعمى، وقد - كذبه ابن معين.\n<span data-type=\"title\" id=toc-6324>٦٣٠٢ </span>- (من أحدث هجاءً في الإسلام؛ فاقطعوا لسانه) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (١٨/٢٦٤/٦٦١) من\nطريق عبد السلام بن حرب عن إسحاق بن عبد الله عن مكحول عن عائذالله أبي\nإدريس عن غُضَيف أو أبي غضيف صاحب رسول الله ﷺ ... مرفوعًا.\nومن هذا الوجه أخرجه البغوي وابن منده؛ كما في \"الإصابة\" في ترجمة\nغطيف أو أبو غطيف، ويقال: بالضاد المعجمة.","vol":"13","page":656},{"text":"وخالفه يحيى بن حمزة وابن شعيب؛ فقالا: أخبرني إسحاق بن عبد الله بن\nأبي فروة عن مكحول: أنه أخبره عن حفص بن سعيد بن جابر عن عائذالله أبي\nإدريس عن أبي أمامة الباهلي مرفوعًا ... به.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/١٠٩ - ١١٠)، وابن عساكر في\n\"تاريخ دمشق\" (٥/١٧٠) في ترجمة حفص هذا، ولم يذكر فيها إلا حديثه هذا،\nولا رأيت غيره قد ترجمه؛ فهو مجهول العين.\nلكن في الطريق إليه ابن أبي فروة - كما ترى -، وهو متروك - كما قال الهيثمي\n(٨/١٢٣) والحافظ -. وقال الذهبي في ترجمة (غطيف):\n\"روى عنه أبو إدريس الخولاني، والحديث منكر\".\n<span data-type=\"title\" id=toc-6325>٦٣٠٢/ م </span>- (ليست الشفاعةُ لأهلِ الكبائرِ من أمتي) .\nباطل.\nمن أحاديث الإباضية الواردة في \"الجزء الرابع \"من \"مسند الربيع بن\nحبيب\" (ص ٢٧٩/١٠٠٤) هكذا:\n\" جابر بن زيد عن النبي ﷺ قال: ... \" فذكره، وزاد:\n\"يحلف جابر عند ذلك: ما لأهل الكبائر شفاعة؛ لأن الله قد أوعد أهل\nالكبائر النار في كتابه، وإن جاء الحديث عن أنس بن مالك: \" أن الشفاعة لأهل\nالكبائر\"، فوالله! ما عنى القتل، والزنى، والسحر، وما أوعد الله عليه النار\".\nقلت: وهذا حديث باطل، لا أصل له عن رسول الله ﷺ؛ بل ولا نطق به\nجابر بن زيد التابعي الجليل، بل هو من أباطيل الإباضية الذين ليس عندهم من\nكتب الحديث - فضلًا عن الآثار - ما عند أهل السنة؛ التي يهتدي المسلم بها إلى","vol":"13","page":657},{"text":"معرفة إسلامه على الوجه الصحيح، وهذا هو المثال بين يديك - أيها القارئ! -؛\nفإنه وحده يكفي كل منصف - ولو كان إباضيًا - أن مذهبهم ليس على شيء؛ لأنه\nقائم على الاحتجاج بالأحاديث الباطلة، ورد الأحاديث الصحيحة؛ بل وعلى رد دلالات\nالآيات القرآنية بتعطيل معانيها الصريحة؛ بتأويلها وتحوير معانيها إلى ما\nيوافق أهواءهم، والأدلة على ذلك من الكثرة بحيث لا يمكن إحصاؤها.\nوحسبنا الآن هذا الحديث الذي نسبوه - دون أي إسناد - إلى ذلك التابعي\nالجليل جابر بن زيد! ولذلك قال أئمتنا: (الإسناد من الدين، ولولا الإسناد؛ لقال\nمن شاء ما شاء) - كما رواه مسلم في مقدمة \"صحيحه \" (١/١٢) عن الإمام\nعبد الله بن المبارك ﵀ -.\nحتى ولو كان لهذا الحديث إسناد صحيح عندهم - وهو مما لا وجود له عندهم،\nيعرف ذلك من عرف حال مؤلف \"مسند الربيع\" وحال رجاله ورواته - فنالك لا\nيعني صحة حديثهم هذا ... لإرساله وانقطاعه بين جابر وبين النبي ﷺ، وقد\nصرح بذلك مرتبإ مسندهم\"؛ فإنه أورده (ص ٢٦٤) تحت عنوان:\n\"الأخبار المقاطيع عن جابر بن زيد ﵀ \".\nثم ساق تحته واحدًا وثمانين حديثًا عنه مرسلًا دون إسناد إليه! جملة كبيرة\nمنها - إن لم أقل: أكثرها - مناكير وأباطيل؛ كهذا الحديث، وكحديث رقم (٩٤٥):\n\"ما أتاكم عني فاعرضوه على كتاب الله، فما وافقه! فهو عني، وما خالفه؛\nفليس عني،!\nوقد صرح بعض أئمتنا بأنه حديث باطل؛ من وضع الزنادقة - كما ذكرت\nذلك في بعض تخريجاتي وتحقيقاتي -. وكحديث (٩٥٤):","vol":"13","page":658},{"text":"\"من لم تنهه صلاته عن الفحشاء والمنكر؛ لم يزدد بها من الله إلا بعدًا \".\nوهو حديث باطل متنًا، ضعيف سندًا، ولا أصل له عن جابر بن زيد مطلقًا،\nمع أنه قد روي في كتبنا نحن - معاشر أهل السنة والحديث - عن جمع من الصحابة\nمرفوعًا، وموقوفًا - وهو الصواب -، ولكنه باطل من حيث معناه؛ لأن من يصلي\nخير من الذي لا يصلي، وأقرب إلى الله منه؛ ولو كان فاسقًا - كما قال ابن تيمية\n﵀ -. وقد خرجت طرقه وبينت عللها في أول المجلد الأول من \"سلسلة\nالأحاديث الضعيفة\"، وبينت بطلان متنه هناك برقم (٢)؛ فليراجع من شاء.\nفالظاهر أن من وضعه في \"مسند الربيع\" سرق متنه من بعض تلك الطرق، ثم\nعزاه لجابر بن زيد، وهو منه بريء؛ براءة الذئب من دم ابن يعقوب.\nومن الغريب حقًا أن هذا الجزء الرابع - من \"المسند\" المذكور الذي فيه هذه\nالأحاديث المنكرة؛ بل الباطلة، - ليس في الحقيقة من \"مسند الربيع \"، وإن كان لو\nوجد فيه؛ لا يصححه! وإنما ضمه إليه من سموه: (يوسف بن إبراهيم بن مياد\nالوَرجلاني) كما نبه عليه المسمى عندهم بالإمام (!) عبد الله بن حميد السالمي\nفي مقدمة \"المسند\" (ص ٤)؛ فقال عن الورجلاني المذكور:\n\"قد ضم إلى \"المسند\" آثارًا احتج بها الربيع على مخالفيه في مسائل الاعتقاد\nوغيرها، وهي أحاديث صحاح يعترف الخصم بصحتها، وجعلها المرتِّب في الجزء\nالثالث من الكتاب، ثم إنه ضم إلى ذلك روايات محبوب بن الرحيل بن سيف\nابن هبيرة القرشي عن الربيع، وروايات الإمام أفلح بن عبد الوهاب بن\nعبد الرحمن الرستمي عن أبي غانم بشر بن غانم، ومراسيل جابر بن زيد، وجعل\nالجميع في الجزء الرابع من الكتاب \".","vol":"13","page":659},{"text":"وفي هذا الكلام أمور يجب التنبيه عليها بيانًا للحق:\nالأول: قوله: \"وهي أحاديث صحاح\"!\nفهذا باطل ظاهر البطلان لكل من كان له عينان؛ إذ لا يمكن معرفة صحة\nأحاديث هذا \"المسند\" وغيره إلا بعد أن يعرف صحة نسبة الكتاب إلى مؤلفه،\nوهذا مما لا سبيل لهم إليه؛ لأنهم لا يعرفون راويه عن ربيعهم! ولذلك لا يتعرضون\nلذكره. ولو فرض أنهم عرفوه؛ فهم لا يعلمون حاله في العدالة والثقة والضبط،\nوذلك من شروط الصحة كما هو مقرر في علم المصطلح، إن كان عندهم معرفة\nبهذا العلم الشريف.\nفهذا هو الشيخ الورجلاني المتوفى في آخر القرن السادس سنة (٥٧٠) هو\nالذي ضم الجزء الثالث والرابع إلى \"المسند\" - وكان من قبل مشوشًا فرتبه هو! -؛\nفما حاله في الرواية؟ أهو من الحفاظ؟! ... ذلك ما لم يذكر في ترجمته، في \"أعلام\nالزركلي\" وهو ينقل عن كتبهم؛ لأنه لا ذِكْر له في كتبنا في التراجم - وما أكثرها -\nبارك الله في مؤلفيها.\nوإنك لترى في ما نقلته عن شيخهم السالمي أن في ما ضمه إلى \"مسندهم \"\nروايات محبوب بن الرحيل ... فمن هو؟! ... مجهول العين، لا يعرف في كتب\nأئمتنا؛ بل ولا في \"أعلام الزركلي\" الذي يذكر فيه الأعلام المعروفين، ولو كانوا\nمن المسلمين الماجنين، فضلًا عن الفقهاء من كل المذاهب، بل ومن الكفار\nالمستشرقين وغيرهم!\nونحوه أفلح بن عبد الوهاب الرستمي: فإنه لا يعرف حاله في الرواية - وإن\nكان من أئمة الإباضيين وفقهائهم في الجزائر، مات سنة (٢٤٠) -؛ بل قد جاء","vol":"13","page":660},{"text":"في الجزء الرابع المشار إليه (ص ٢٥٩) ما نصه:\n\"زيادة عن الإمام أفلح بن عبد الوهاب ﵄، حكاية عن كتاب\nأخذه عن أبي غانم الخراساني من تأليف أبي يزيد الخوارزمي في \"السير\" ... \".\nفهذا نصٌّ أن الزيادة لم يروها الإمام أفلح عن أبي غانم مباشرة؛ وإنما حكاية\nعن كتاب ألفه أبو يزيد الخوارزمي إا فمن أبو يزيد هذا؟! ... ما أظن أحدًا من علماء\nالإباضيين يعرف عنه شيئًا! أما كتبنا فلا ذكرله فيها مطلقًا! فهو إسناد مجهول - لو\nصح إليه -؛ فكيف وفي الطريق إليه أبو غانم هذا؟! واسمه يونس بن نافع الخراساني،\nلم يوثقه أحد غير ابن حبان (٧/٦٥٠)، ومع ذلك فقد قال فيه:\n\" يخطئ \".\nعلى أنني لم أر لأبي غانم هذا في الزيادة المذكورة سوى أربعة أحاديث - برقم\n(٩٠٢ و٩١٠ و٩١٢ و٩١٣) -، ويوجد بينه وبين أبي يزيد الخوارزمي - في بعضها -\nحاتم بن منصور: وهو ممن لا يعرف عندنا، ولا أظن إلا أنه كذلك عندهم! لأنهم -\nكأكثر الفرق الأخرى - ليس عندهم كتب خاصة بتراجم رواة الحديث - كما عندنا -\nحتى نتمكن من الرجوع إليها، ثم إن أكثر أحاديث هذه الزيادة يذكرها معلقة بدون\nإسناد، ومجموع أحاديث الزيادة لا يتجاوز عددها الواحد وعشرين حديثًا - من رقم\n(٩٠٢ - ٩٢٣) -، فما قيمتها من حيث الصحة وهذه حالها؟!\nثم سرد بعدها أحاديث جابر بن زيد المرسلة - من رقم (٩٢٤ - ١٠٠٥) - وبذلك\nينتهي الكتاب! بجزءيه: الثالث والرابع - اللذين ضمهما إليه الورجلاني المتوفى\nسنة (٥٧٠)؛ كما تقدم -!\nأقول: فكيف تكون هذه الأحاديث صحيحة - كما زعم شيخهم السالمي -","vol":"13","page":661},{"text":"وفيها هذه الطامات؛ من الجهالة، والضعف، والانقطاع، والإرسال، والنكارة،\nوالبطلان - كما فِي حَدِيثِ الترجمة وغيره -؟!\nالثاني: قوله: \"يعترف الخصم بصحتها\"!\nقلت: وهذا باطل أيضًا؛ لأنه يعني بـ: (الخصم): أهل السنة! ويكفي القارئ\nالمنصف دليلًا على البطلان حديث الترجمة، والحديث الآخر عن جابر بن زيد\nالمتقدم آنفًا الآمر بعرض أحاديثه! على كتاب الله! فإنه عند أهل السنة باطل؛\nمن وضع الزنادقة - كما تقدم -.\nوأما حديث الترجمة: فبطلانه ظاهر من نفس كلام جابر بن زيد الذي نسبوه\nإليه؛ فإنه قال عقب الحديث - كما رأيت -:\n\"وإن جاء الحديث عن أنس: \"إن الشعفاعة لأهل الكبائر\"، فوالله! ما عنى\nالقتل ... \"! لخ.\nقلت: فهذا الحلف على هذا النفي \"يمكن أن يصدر من مثل هذا التابعي\nالجليل جابر بن زيد؛ الذي وصفه الذهبي في \"الكاشف \" بقوله:\n\"الإمام صاحب ابن عباس؛ الذي قال فيه: لو نزل أهل البصرة (١) عند قول\nجابر؛ لأوسعهم علمًا من كتاب الله \".\nوذلك لأنه اعترف بورود الحديث عن أنس، ولم ينكر صحته - وهو صحيح\nفعلًا؛ كما يأتي -، ولكنه عطل معناه بذاك النفي الذي حلف عليه - فيما نسبوه\nإليه -، حاشاه من ذلك! وحاشاه! إذ إنه من الواضح جدًا أن القتل - وما قرن معه -\n_________\n(١) حرفه الإباضية إلى: \"لو سأله المشرق والمغرب لوسعهم علمه\"!\nانظر \"دراسات إسلامية في الأصول الإباضية\" (ص ٢١)، تأليف: بكير بن سعيد أعوشت.","vol":"13","page":662},{"text":"من الكبائر. فإذا لم تكن من الكبائر؛ فما هي الكبائر التي ذكرت فِي حَدِيثِ\nأنس الذي أقره؟!\nويظهر لي أن الإباضية المتأخرين قد ظهر لهم تناقض هذا الكلام الذي\nنسبوه إلى جابر - مع تسليمهم بصحة الحديث -؛ ولذلك فقد اتخذوا من\nالحديث موقفًا مخالفًا لموقف جابر بن زيد؛ فقال شيخهم السالمي في كتابه\n\"مشارق أنوار العقول\" - فعارض بحديث الترجمة الباطل حديث أنس الصحيح؛\nكما نقله مؤلف \"دراسات إسلامية\" (ص ٨٢)، وأكد هذا في الصفحة التالية\n(٨٣) بقوله فِي حَدِيثِ أنس -:\n\"هناك رواية أخرى تفند هذا الحديث ... \". فذكر حديث الترجمة!!\nهكذا يتعصبون لهذا الحديث الباطل الذي لا إسناد لديهم فيه إلى جابر بن\nزيد المرسل، ويعرضون؛ بل ويكذبون بحديثنا الصحيح:\n\"شفاعتي لأهل الكبائر من أمتي \"!\nوقد جاء عن جمع من الصحابة غيرأنس بن - مالك ﵁؛ مثل. جابر\nابن عبد الله الأنصاري، وعبد الله بن عباس، وعبد الله بن عمر، وكعب بن عجرة،\nوهي كلها أو جلها مخرجة في \"ظلال الجنة\" (٨٣٠ - ٨٣٢)، و\"الروض النضير\"\n(٤٥ و٦٥)، و\"المشكاة\" (٥٥٩٨ - ٥٥٩٩) .\nوبعد: فإن مجال إبطال قول الشيخ السالمي المتقدم - بأن الأحاديث التي احتج\nبها الربيع على خصومه من أهل السنة أحاديث صحاح؛ يعترف بها الخصم - واسع\nجدًا، وحسبنا الآن ما تقدم، اراجين من الفه أن ييسر لي بيان وضع أحاديث أخرى\nمن \"مسند ربيعهم\" الذي سموه بـ: \"الجامع الصحيح\" بغيًا وظلمًا وعدوانًا!","vol":"13","page":663},{"text":"وقد كنت ذكرت - فيما تقدم - حديثًا آخر منه، وبينت أيضًا بطلانه، وأن\n\"مسندهم\" لا قيمة له مطلقًا من الناحية الحديثية العلمية لأسباب كثيرة،\nوبسطت القول في ذلك في (١٧) صفحة، بما لا تراه في مكان آخر؛ فراجع ذلك\nتحت الحديث (٦٠٤٤) .\n<span data-type=\"title\" id=toc-6326>٦٣٠٣ </span>- (مَنْ كَذَبَ عَلَى نَبِيِّهِ، أَوْ عَلَى عَيْنَيْهِ، أَوْ عَلَى وَالِدَيْهِ، لَمْ\nيُرَحْ رَائِحَةَ الْجَنَّةِ) .\nمنكر بذ كر (الوالدين) .\nأخرجه البخاري في \"التاريخ \" (٣/١/٣١٤)،\nوالخرائطي في \"مساوئ الأخلاق \" (١٢٣/٢٦٠)، والطبراني في \"المعجم الكبير\"\n(١/١٨٧/٥٩١)، وابن عدي في \"الكامل \" (١/١٠) من طريق إسماعيل بن\nعياش: حدثني عبد الرحمن بن عبد الله بن محيريز عن أبيه عن أوس بن أوس\n﵁ قال: قال رسول الله ﷺ: ... فذكره. وقال ابن عدي:\n\" لا أعلم يرويه غير إسماعيل بن عياش \".\nقلت: وهو مختلف فيه، والذي استقر عليه رأي الحفاظ النقاد: ما رواه ابن\nعدي عن أحمد وغيره - ختم به ابن عدي ترجمته قائلًا -:\n\"وحديثه عن الشاميين إذا روى عنه ثقة؛ فهو مستقيم، وفي الجملة: هو ممن\nيكتب حديثه ويحتج به فِي حَدِيثِ الشاميين خاصة \".\nقلت: وهذا ليس من حديثه عنهم؛ لأن شيخه عبد الرحمن بن عبد الله بن\nمحيريز ... مكي. على أن هذا مجهول؛ لم يرو عنه غير ابن عياش، ومع ذلك وثقه\nابن حبان (٧/٧٨) على قاعدته المعروفة في توثيق المجهولين! ومن هنا يتبين لك\nخطأ قول الهيثمي في \"المجمع \" (١/١٤٨):","vol":"13","page":664},{"text":"\"رواه الطبراني في \"الكبير\"، وإسناده حسن\".\n<span data-type=\"title\" id=toc-6327>٦٣٠٤ </span>- لَيْسَ عَلَيْكُمْ فِى غَسْلِ مَيِّتِكُمْ غُسْلٌ إِذَا غَسَّلْتُمُوهُ، إِنَّهُ\nمُسْلِمٌ مُؤْمِنٌ طَاهِرٌ، وَإِنَّ الْمُسْلِمَ (وفي لفظ: مَيِّتَكُمْ) لَيْسَ بِنَجِسٍ،\nفَحَسْبُكُمْ أَنْ تَغْسِلُوا أَيْدِيَكُمْ) .\nضعيف.\nأخرجه الدارقطني في \"سننه \" (٢/٧٦/٤)، والحاكم (١/٣٨٦)،\nومن طريقه البيهقي في \"السن \" (١/٣٠٦) من وجهين عن أبي شيبة إبراهيم بن\nعبد الله: ثنا خالد بن مخلد: ثنا سليمان بن بلال عن عمرو بن أبي عمرو عن\nعكرمة عَنْ اِبْنِ عَبَّاسٍ قال: قال رسول الله ﷺ: ... فذكره. وقال الحاكم:\n\"صحيح على شرط البخاري \"! ووافقه الذهبي!\nوقال البيهقي:\n\"هذا ضعيف، والحمل فيه على أبي شيبة كما أظن \".\nقلت: وهو الصواب، كان تعقبه الحافظ بقوله في \"التلخيص\" (١/١٣٨):\n(قلت: أبو شيبة - هو: إبراهيم بن أبي بكر بن أبي شيبة - احتج به النسائي،\nووثقه الناس، ومن فوقه احتج بهم البخاري؛ فالإسناد حسن \".\nوأقول: هذا هو المتبادر من ظاهر الإسناد؛ ولذا كنت تبعته على تحسينه قديمًا\nفي \"أحكام الجنائز\"، وبخاصة أنه قال في \"التهذيب \" - متعقبأ قول البيهقي المذكور -:\n\"ووهم في ذلك، وكأنه ظنه جده إبراهيم بن عثمان؛ فهو المعروف بأبي\nشيبة أكثر مما يعرف بها هذا، وهو المضعف كما سيأتي \".\nقلت: وهذا مما أستبعده جدًا عن الحافظ البيهقي؛ وذلك لأمور:","vol":"13","page":665},{"text":"الأول: أن التوهيم المذكور كان يمكن التسليم به لو أن أبا شيبة لم يسم في\nإسناده، أما وهو قد سمي بـ: (إبراهيم بن عبد الله) - كما رأيت -؛ فكيف يعقل أن\nيختلط على مثل الحافظ البيهقي بجده إبراهيم بن عثمان؟!\nالثاني: أنه يؤكد ما ذكرت اختلاف طبقتهما، والبعد الشاسع بين وفاتيهما\nبنحو مائة سنة! فالجد عند الحافظ من الطبقة السابعة - مات سنة (١٦٩) -؛ أي:\nفوق طبقة شيخ شيخه سليمان بن بلال في هذا الحديث؛ فهو عنده من الطبقة\nالثامنة - مات سنة (١٧٧) -، والحفيد عنده من الطبقة الحادية عشرة - مات سنة\n(٢٦٥) -! فهل يمكن أن يخفى هذا التفاوت الشاسع على الحافظ البيهقي؟!\nويبدو لي - والله أعلم - أن البيهقي لما ضعفط هذا الحديث؛ قد لاحظ أمرين\nاثنين:\nأحدهما: أن أبا شيبة هذا - مع كونه ثقة - كان تغير قبل موته في آخر أيامه\n- كما قال ابن المنادي -.\nوالآخر: أن أبا شيبة قد خولف في رفعه، أو أن المخالف هو شيخه خالد بن\nمخلد؛ فإنه وإن كان من شيوخ البخاري؛ ففيه كلام كثير، حتى أورده الذهبي في\n\" الضعفاء \" وقال:\n\"قال أحمد: له أحاديث مناكير. وقال ابن سعد: منكر الحديث \".\nثم رأيت الذهبي في \"الميزان \" قد أورد له أحاديث من مناكيره؛ هذا أحدها،\nوذكرأنه مما تفرد به.\nفأقول: فهذا هو الراجح؛ أن خالدًا هذا هو المخالف؛ فقد أخرجه البيهقي\n(٦/٣٠٦) من طريق معلى ومنصور بن سلمة، و(٣/٣٩٨) من طريق ابن وهب؛","vol":"13","page":666},{"text":"ثلاثتهم عن سليمان بن بلال ... به موقوفًا على ابن عباس،\nوتابعهم رابع - وكلهم ثقات -؛ فقال ابن أبي شيبة في \"الصنف \" (٣/٢٦٧):\nحدثنا سفيان بن عيينة عن عمرو عن عطاء عَنْ اِبْنِ عَبَّاسٍ به موقوفًا مختصرًا بلفظ:\n\"لا تنجسوا موتاكم؛ فإن المؤمن ليس بنجس حيًا ولا ميتًا\".\nقلت: وهذا إسناد صحيح على شرط الشيخين.\nوتابعه ابن جريج عن عطاء ... به نحوه.\nأخرجه عبد الرزاق (٣/٤٠٥/٦١٠١) .\nوتابعه عبد الملك عن عطاء ... به.\nأخرجه ابن أبي شيبة أيضًا.\nقلت: فرواية عطاء هذه تؤيد رواية الثقات الثلاثة عن سليمان بن بلال عن\nعمرو بن أبي عمرو عن عكرمة عَنْ اِبْنِ عَبَّاسٍ. وتؤكد أن الحديث عَنْ اِبْنِ عَبَّاسٍ\nموقوف، وأن رفع خالد بن مخلد إياه عن سليمان بن بلال خطأ بيِّن.\nفإن قيل: فقد رواه بعضهم من طريق ابن عيينة بإسناده المتقدم؛ لكن رفعه.\nأخرجه الحاكم (١/٣٨٥)، ومن طريقه البيهقي، فقال الحاكم: أخبرنا إبراهيم\nابن عصمة بن إبراهيم العدل: ثنا أبو مسلم المسيب بن زهير البغدادي: ثنا أبو\nبكر وعثمان ابنا أبي شيبة قالا: ثنا سفيان ابن عيينة ... به. وقال الحاكم:\n\"صحيح على شرط الشيخين \"! ووافقه الذهبي!\nقلت: وهذا خطأ فاحش منهما، وسببه أنهما وقف نظرهما عند ابني أبي\nشيبة - فإنهما من شيوخ الشيخين، وكذلك من فوقهما كما تقدم -، وكان عليهما","vol":"13","page":667},{"text":"أن ينظرا إلى من دونهما أيضًا، فإذا كانوا من الثقات؛ أمكن القول بصحة\nالإسناد، وإلا؛ فلا - كما هو الشأن هنا -، فإن شيخ الحاكم إبراهيم بن عصمة وإن\nكان صد وقًا في نفسه، فقد أدخلوا في كتبه أحاديث، كما جاء في \"الميزان \"\nو\"اللسان \".\nوشيخه المسيب بن زهير البغدادي ترجمه الخطيب (١٣/١٣٧)، وذكر أنه\nكان على شرطة بغداد في أيام المنصور والمهدي والرشيد، ولم يذكر له شيوخًا ورواة\nإلا حديثًا واحدًا رواه عن المهدي بإسناده، ومع ذلك ففي الطريق إليه من رمي\nبالوضع - وقد مضى تخريجه برقم (٧٨٧) -؛ فهو إذن مجهول، وقد مات سنة (١٧٦) - كما ذكر الخطيب -، ففي هذا الإسناد غرابة؛ إذ ليس من المعهود أن يروي المتوفى في هذه السنة عن المتوفى بعده بنحو ستين سنة، فإن أبا بكر بن أبي\nشيبة توفي سنة (٢٣٥)، وأخاه عثمان توفي سنة (٢٣٩) .\nنعم؛ لو أن هذا الراوي كان معروفًا برواية الحديث وتلقيه إياه عن الحفاظ؛\nلقلنا: إنه من باب (رواية الأكابر عن الأصاغر)، ولكنه غير معروف؛ فلعله لذلك\nقال البيهقي عقب الحديث:\n\"غريب عن ابن عيينة، المعروف موقوف \".\nوخلاصة القول: أن الصواب في الحديث أنه موقوف على ابن عباس، من\nالطريقين عنه، وأن تحسينه من الطريق الأولى وهم. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6328>٦٣٠٤/ م </span>- (لا تُطْعِمِي السُّؤَّالَ مَا لا تَأْكُلِيَن منه) .\nضعيف.\nأخرجه أبو بكر بن أبي شيبة في \"المصنف \" (٨/٢٦٧ -٢٦٨)، وعنه\nأبو يعلى في \"مسنده\" (٧/٤٣٨ - ٤٣٩)، وابن أبي حاتم في \"العلل \" (٢/١٠ - ١١)","vol":"13","page":668},{"text":"من طريق عبيد بن سعيد عن سفيان عن منصور عن إبراهيم عن الأسود عن\nعائشة قالت:\nأهدي إلى رسول الله ﷺ ضب، فلم يأكل منه، قالت: فقلت: يا رسول الله!\nألا أطعمه السُّؤَّال؛ قال: ... فذكره.\nقلت: وهذا إسناد صحيح على شرط مسلم، لكن أعله أبو زرعة - كما في\n\"علل ابن أبي حاتم \" (٢/١١) - فقال:\n\"هذا خطأ؛ أخطأ فيه عبيد، قال: \"عن منصور\" ... وإنما هو: \"عن حماد\"،\nوالصحيح ما حدثنا قبيصة عن الثوري عن حماد عن إبراهيم قال: أهدي لعائشة\nضباب\".\nوكذلك رواه أبو أحمد الزبيري: ثنا سفيان ... به نحوه.\nأخرجه البيهقي (٩/٣٢٥) .\nوخالف الثوريَّ حمادُ بن سلمة: فقال: ثنا حماد بن أبي سليمان عن إبراهيم\nعن الأسود عن عائشة.\nأخرجه أحمد (٦/١٠٥ و١٤٤)، والطحاوي في \"شرح المعاني \" (٢/٣١٦)،\nوالطبراني في \"المعجم الأوسط \" (٢/١١/٥٢٤٨)، والبيهقي أيضًا من طرق عن\nحماد ... به. وقال الطبراني:\n\"لم يروه عن حماد بن أبي سليمان إلا حماد بن سلمة وسفيان التوري \".\nقلت: قد عرفت مما تقدم أن رواية الثوري عن حماد بن أبي سليمان منقطعة؛\nلم يذكر في إسناده الأسود عن عائشة. كذلك رواه قبيصة وأبو أحمد الزبيري.\nومن ذلك يتبين أن حماد بن سلمة تفرد بروايته عن حماد بن أبي سليمان","vol":"13","page":669},{"text":"موصولًا. وابن سلمة وإن كان ثقة من رجال مسلم، ففي حفظه شيء في غير\nروايته عن ثابت؛ ولذلك أورده الذهبي في \"المغني \" وقال:\n\"إمام ثقة، له أوهام وغرائب، وغيره أثبت منه \".\nقلت: فمخالفته لسفيان الثوري تجعل النفس لا تطمئن لها، وتميل إلى\nتوهيمه في وصله لإسناد هذا الحديث، وقد أشار إلى ذلك البيهقي بقوله:\n\"إن ثبت \". ونحوه قول الهيثمي (٣/١١٣):\n\"رواه الطبراني في \" الأوسط \"، ورجاله موثقون \".\nوأما الحافظ فذكره في \"الفتح \" (٩/٦٦٥ و٦٦٦) من رواية الطحاوي، وسكت\nعليه؛ مشيرًا إلى تقويته. والله أعلم.\n<span data-type=\"title\" id=toc-6329>٦٣٠٥ </span>- (بِحَسْبِ امْرِئٍ أَنْ يَدْعُوَ أَنْ يَقُولَ: اللَّهُمَّ! اغْفِرْ لِي،\nوَارْحَمْنِي، وَأَدْخِلْنِي الْجَنَّةَ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٧/١٨٢/٦٦٧٠) من طريق\nابن لهيعة عن محمد بن عبد الرحمن بن نوفل عن يزيد بن خصيفة عن السائب\nابن يزيد أن النبي ﷺ كان يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، ورجاله كلهم ثقات؛ غير ابن لهيعة، وهو ضعيف\nلسوء حفظه. وقال الهيثمي (١٠/١٨٠):\n\"رواه الطبراني، ورجاله رجال الصحيح؛ غير ابن لهيعة، وهو حسن الحديث\"!\nكذا قال! وابن لهيعة ضعيف من قبل حفظه، والهيثمي قوله فيه مضطرب؛\nفتارة يحسِّن حديثه - كما هنا - وتارة يضعِّفه - وقد تقدمت له أمثلة كثيرة -، وإنما","vol":"13","page":670},{"text":"يكون حديثه قويًا إذا كان من رواية أحد العبادلة عنه - كما تقدم مرارًا -، وليس\nهذا من رواية أحدهم. فتنبه!\n<span data-type=\"title\" id=toc-6330>٦٣٠٦ </span>- (بِئْسَ الطَّعَامُ طَعَامُ الْوَلِيمَةِ؛ يُدْعَى إِلَيْهِ الْأَغْنِيَاءُ وَيُتْرَكُ\nالْمَسَاكِينُ) .\nشاذ بهذا اللفظ: \"بئس\".\nأخرجه مسلم (٤/١٥٣) من طريق مالك عن\nابن شهاب عن الأعرج عن أبي هريرة: أنه كان يقول: ... فذكره موقوفًا.\nوهو في \"الموطأ\" (٢/٧٧) بهذا الإسناد إلا أنه قال: \"شر الطعام ... \"، وكذلك رواه البخاري\n(٥١٧٧) عن مالك. قال الحافظ في \"الفتح \": (٩/٢٤٥):\n\"وهو الأكثر\".\nوهو مخرج في \" الإرواء \" (٧/٣/١٩٤٧) .\nوقد وجدت له طرقًا باللفظ الأول؛ فلا بد من الكلام عليها، لنكون على بينة\nمنها:\nالأولى: عن عبد الملك بن جريج عن الزهري ... به مرفوعًا.\nأخرجه ابن عبد البر في \"التمهيد\" (١٠/١٧٧) .\nوابن جريج مدلس وقد عنعنه.\nالثانية: عن محمد بن أبي حفصة البصري عن الزهري ... به.\nأخرجه ابن عدي في \"الكامل \" (٦/ ٢٦١) في ترجمة البصري هذا. وقال:\n\"وهو من الضعفاء الذين يكتب حديثهم \".","vol":"13","page":671},{"text":"قلت: وهو من رجال الشيخين؛ ولكنه ممن اختلف فيه، ويبدو من مجموع\nأقوال الأئمة فيه ما يدل على أنه ثقة في نفسه، وأن في حفظه ضعفًا، وقد أشار\nإلى هذا الذهبي والعسقلاني، فقال الأول في \"المغني \":\n\"ثقة مشهور، فيه شيء\". وقال الآخر في \"التقريب \":\n\"صدوق يخطئ \".\nولعل ابن جريج تلقاه عنه ثم دلسه!\nالثالثة: عن مسلم بن أبي مسلم: ثنا مخلد بن الحسين عن هشام بن حسان\nعن محمد بن سيرين عن أبي هريرة ... به مرفوعًا.\nأخرجه أبو نعيم في \"الحلية\" (٨/٢٦٧) .\nقلت: ومسلم بن أبي مسلم - هو: الجرمي - وثقه الخطيب (١٣/١٠٠)، وكذا\nابن حبان (٩/١٥٨) وقال:\n\"ربما أخطأ\". وقال البيهقي فِي حَدِيثِ آخر له تقدم (٢٨٠١):\n\"غير قوي \".\nقلت: ويبدو لي أنه وسط حسن الحديث إذا لم يخالف - كما هو الشأن هنا -؛\nولذلك جودت إسناد حديثه المتقدم.\nوهذه الطريق عن ابن سيرين قد عزاها الحافظ في \"الفتح \" (٩/٢٤٥) لأبي\nالشيخ - هكذا أطلق العزو إليه ولم يقيده -؛ فلا أدري إذا كانت عنده من طريق\nمسلم الجرمي هذا أو غيره.","vol":"13","page":672},{"text":"الرابعة: عن محمد بن مصعب: ثنا الحسن بن دينار عن الحسن عن أبي\nهريرة ... مر فوعأً.\nأخرجه ابن عدي أيضًا (٢/٢٩٩) .\nوالحسن بن دينار: متروك، وكذبه بعضهم، وترجمته في \"اللسان \".\nومحمد بن مصعب - هو: القُرقُساني -: صدوق كثير الخطأ - كما فى\n\"التقريب\" -؛ فيحتمل أن يكون الخطأ منه إن سلم من الحسن بن دينار.\nوالحدى يث أورده السيوطي في \"الجامع الصغير\" من حديث أبي هريرة بلفظ:\n\"بئس الطعام طعام العرس؛ يَطْعَمُه الأغنياء، ويُمْنعه المساكين \". وقال:\n\"رواه الدارقطني في \"زوائد ابن مردك \" عن أبي هريرة \".\nوبيض له المناوي في \"شرحيه\"؛ فلا أدري ما حال إسناده، وهل هو بإسناد\nآخر غير ما تقدم؟ والله أعلم.\nوبالجملة؛ فالمحفوظ في هذا الحديث إنما هو بلفظ:\n\"شر الطعام طعام الوليمة\".\nوقد صح موقوفًا ومرفوعًا من طرق، وهو مخرج في \"الإرواء\" - كما تقدم -،\nوفي \"الصحيحة\" أيضًا (١٠٨٥) .\n<span data-type=\"title\" id=toc-6331>٦٣٠٧ </span>- (من قال في الإسلام شعرًا مُقْذِعًا؛ فلِسانُه هَدَرٌ) .\nضعيف.\nأخرجه البزار في \"مسنده\" (٢/٤٥٢/٢٠٩٢): حدثنا عمر بن\nموسى السَّامي: ثنا أبو هلال الراسبي محمد بن سليم عن عبد الله بن بريدة عن","vol":"13","page":673},{"text":"أبيه ... مرفوعًا. وقال:\n\"لا نعلم رواه عن النبي ﷺ إلا بريدة\".\nقلت: فيما قاله تسامح في التعبير؛ لأنه يشعر بصحة الإسناد إلى بريدة،\nوليس كذلك، وإن قال الهيثمي (٨/١٢٣):\n\"رواه البزار، ورجاله ثقات، وفي بعضهم خلاف \".\nفإن هذا لا يعني أن الحديث ثابت عنده، وإن أقره الأعظمي في تعليقه على\n\"زوائد مسند البزار\"، وتبعه المعلق على أحاديث الشعر\" (١١٣)، وكأنه خفي\nعليهم حال عمر بن موسى السامي - بالسين المهملة، فقد وقع في \"الزوائد\":\n(الشامي) ... بالشين المعجمة، وكذلك وقع في \"كامل ابن عدي\" و\"لسان ابن\nحجر\"، وهو تصحيف من بعض النساخ أو الطابعين. والتصويب من \"إكمال ابن\nماكولا\" (٤/٥٥٧) وغيره؛ وهو: عمر بن موسى بن سليمان الحادي البصري، عم\nالكديمي -: قال ابن عدي (٥/٥٤):\n\"ضعيف، يسرق الحديث، ويخالف في الأسانيد\".\nثم ساق له أحاديث بعضها من روايته عن أبي هلال هذا، ثم قال:\n\"وله غير ما ذكرت من الأحاديث التي سرقها، والتي رفعها، والتي خالف\nفي أسانيدها، والضعف بيِّن في رواياته\".\nوأما ابن حبان فأورده في \"الثقات \" (٨/٤٤٥) ! ومع أنه قال فيه:\n\"ربما أخطأ\"؛ فقد نسبه الحافظ في \"اللسان \" إلى الغفلة، مشيرًا بذلك إلى\nترجيح تضعيف ابن عدي عليه.","vol":"13","page":674},{"text":"<span data-type=\"title\" id=toc-6333>٦٣٠٨ </span>- (إن اللهَ تعالى أوحى إليَّ، يا أخا المُرسَلِينَ! ويا أخا المُنذِرِينَ!\nأَنْذِرْ قومَك أنْ لا يَدْخُلوا بَيْتًا من بيوتي ولأحَدٍ عندهم مَظْلَمَةٌ، فإني\nأَلْعَنُهُ ما دام قائمًا بن يديَّ يُصَلِّي حتى يَرُدَّ تلك الظُلامةَ إلى أهلها،\nفأكونَ سَمْعَه الذي يَسْمَعُ به، وأكونَ بصرَه الذي يُبْصِرُ به، ويكونَ\nمن أوليائي وأَصْفِيائي، ويكونَ جاري مع النَّبِيِّيَن والصِّدِّيقيَن والشهداءِ\nفي الجنةِ) .\nضعيف.\nأخرجه أبو نعيم في \"الحلية\" (٦/١١٦): حدثنا سليمان بن أحمد:\nثنا أبو الزنباع روح بن الفرج: ثنا إسحاق بن إبراهيم بن رزيق: ثنا أبو اليمان: ثنا\nالأوزاعي: حدثني عبدة: حدثني زر بن حبيش قال: سمعت حذيفة يقول: قال\nرسول الله ﷺ: ... فذكره. وقال:\n\"غريب من حديث الأوزاعي عن عبدة، ورواه علي بن معبد عن إسحاق بن\nأبي يحيى العكي عن الأوزاعي ... به \".\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات مترجمون في \"التهذيب\"، إلا\nشيخ أبي نعيم سليمان بن أحمد وهو الحافظ الطبراني صاحب \"المعاجم الثلاثة\"،\nوهو أشهر من أن يذكر، وإلا إسحاق بن إبراهيم بن زريق. فإني جهدت في أن\nأجد له ترجمة فلم أوفق.\nثم بدا لي شيء وهو أن جده: (زريق) ... محرف من (زبريق)، وأنه إسحاق\nبن إبراهيم بن العلاء المصري، فإنه يعرف بـ: (ابن زبريق)، وهو من هذه\nالطبقة، وقد مضى له حديث برقم (٧٥٨) من رواية الطبراني بواسطة آخر له\nعنه: ثنا عمرو بن الحارث ... فإذا كان هو هذا، فهو ضعيف جدًا - كما بينت\nهناك -، وقال الحافظ في \"التقريب\":","vol":"13","page":675},{"text":"\"صدوق يهم كثيرًا، وأطلق محمد بن عوف أنه يكذب\".\nولعله قد خفي حاله على الحافظ ابن رجب الحنبلي، فقال في \"جامع العلوم\nوالحكم\" (ص ٢٦١) - بعد أن عزاه للطبراني -:\n\"وهذا إسناد جيد، وهو غريب جدًا\".\nولم أجد من عزاه للطبراني، ولا هوفي شيء من \"معجمه الثلاثة\"، فلعله\nفي بعض كتبه الأخرى مثل \"مسند الشاميين\" فليراجع، فإن يدي لا تطوله الآن،\nوليس هو في المجلدين المطبوعين بتحقيق أخينا عبد المجيد السلفي فرج الله عنه كربه.\nوأما إسحاق بن أبي يحيى العكي: فلم أعرفه.\n<span data-type=\"title\" id=toc-6334>٦٣٠٩ </span>- ([إن] أول شيءٍ خَلَقَ اللهُ القلمُ، ثم خَلَقَ بعده النُّونَ،\nوهي الدَّواةُ، ثم قال ﷾: اكْتُب. فقال: وما أكْتُبُ؟ قال\nجل وعلا: اكتب ما يكونُ من عملٍ، أو أَثَرٍ، أو رِزْقٍ، [أو أجل] . فكتبَ\nما يكونُ، وما هو كائنٌ إلى يومِ القيامةِ، فذلك قوله ﷿: ﴿ن.\nوالقلم وما يسطرون﴾ ثم خَتَمَ على القَلَم، فلمْ يَنْطِقْ، ولا\nينطقُ إلى يومِ القيامةِ، [ثم خلق العقل فقال: وعزَّتي! لأُكَمِلَّنَّك فيمن\nأَحْبَبْتُ ولأُنْقِصَنَّك فيمن أَبْغَضْتُ]) (*) .\nمنكر.\nأخرجه الآجري في \"الشريعة\" (ص ٨٣)، وابن عساكر في \"تاريخ دمشق\"\n(٢/٨٣) من طريق أبي مروان هشام بن خالد - يعني: الدمشقي الأزرق - قال:\nحدثنا الحسن بن يحيى الخُشَني عن أبي عبد الله مولى بني أمية عن أبي صالح\nعن أبي هريرة ﵁ ... مرفوعًا.\n_________\n(*) كتب على الهامش الأصل: \"مضى نحوه (١٢٥٣) \". (الناشر) .","vol":"13","page":676},{"text":"قلت وهذا إسناد ضعيف، أبو عبد الله هذا: لم أجد له ترجمة.\nوالحسن بن يحيى الخشني: قال الحافظ:\n\"صدوق كثير الخطأ\".\nوله طريق أخرى عن أبي صالح، ولكنها واهية: يرويه محمد بن وهب\nالدمشقي: ثنا الوليد بن مسلم: نا مالك بن أنس عن سمي عن أبي صالح ... به.\nأخرجه ابن عدي في \"الكامل\" (٦/٢٦٩) وقال:\n\"وهذا باطل بهذا الإسناد\".\nذكره في ترجمة محمد بن وهب بن عطية الدمشقي، وقال:\n\"وله غير حديث منكر، ولم أر للمتقدمين فيه كلامًا، وقد رأيتهم تكلموا\nفيمن هو خير منه\".\nومن طريق ابن عدي أخرجه ابن عساكر (١٦/٩٥)، لكن ذكره في ترجمة\nمحمد بن وهب بن مسلم أبو عمرو القرشي الدمشقي، يشير بذلك إلى خطأ ابن\nعدي في إيراده في ترجمة محمد بن وهب بن عطية. وصرح بتخطئته الذهبي في\n\"الميزان\"، وقال عقبه:\n\"فصدق ابن عدي في أن الحديث باطل\".وذكر نحوه الحافظ في \"التهذيب\".\nواعلم أن الزيادات التي بين المعكوفتين هي لابن عساكر في الموضوع المشار إليه\nمن \"تاريخه\"، وإلا الأخيرة منها، فقد عزاها إليه الحافظ ابن كثير في تفسيره سورة\n﴿ن﴾ . وساق إسنادها السيوطي في \"اللآلي\" (١/١٣١) من طريق أبي مروان\nالمتقدمة.","vol":"13","page":677},{"text":"والحديث جاء من طرق ذكرها ابن عباس موقوفًا عليه بنحوه إلى قوله: ﴿ن.\nوالقلم وما يسطرون﴾ .\nأخرجه الآجري (ص ٨٤)، والطبري في \"التفسير\" (٢٩/٩ - ١٠)، و\"التاريخ\"\n(١٧ - ١٨)، والحاكم (٢/٤٩٨)، والبيهقي في \" السنن\" (٩/٣) من طريق أبي\nظبيان وأبي الضحى مسلم بن صبيح على شرط الشيخين\". ووافقه الذهبي.\nوأخرجه الطبراني في \"المعجم الكبير\" (١٢/٤٣٣/١٢٢٢٧) من طريق مؤمل\nابن إسماعيل: حدثنا حماد بن زيد عن عطاء بن السائب عن أبي الضحى ... به\nمرفوعًا.\nقلت وهذا منكر، قال الطبراني عقبه:\n\"لم يرفعه عن حماد بن زيد إلا مؤمل بن إسماعيل\"\nقال الهيثمي (٧/١٢٨) عقبه:\n\"قلت: مؤمل ثقة كثير الخطأ، وقد وثقه ابن معين وغيره، وضعفه البخاري\nوغيره، وبقية رجاله ثقات\".\nوأقول: وإنما يصح مرفوعًا من هذا الحديث عَنْ اِبْنِ عَبَّاسٍ وغيره أولُه مختصرًا،\nفرواه سعيد بن جبير عنه بلفظ:\n\"إن أول شيء خلقه الله تعالى القلم، وأمره أن يكتب كل شيء يكون\".\nوهو مخرج في \"الصحيحة\" (١٣٣)، وله شواهد من حديث عبادة بن الصامت\nمن طرق عنه، ومخرج في \"المشكاة\" (١/٣٤/٩٤)، وعَنْ ابْنِ عُمَرَ في \"الصحيحة\"\nأيضًا (٣١٣٦) .","vol":"13","page":678},{"text":"(تنبيه): وأما الرواية التي أخرجها الطبري في \"كتابيه\" من طريق سفيان عن\nأبي هاشم عن مجاهد عَنْ اِبْنِ عَبَّاسٍ موقوفًا بلفظ:\n\"إن الله تعالى ذِكْرُهُ كان على عرشه قبل أن يخلق شيئًا فكان أول ما خلق\nالله القلم، فجرى بما هو كائن إلى يوم القيامة ... \". الحديث.\nفهو منكر جدًا عندي لقوله:\"قبل أن يخلق شيئًا\" ... فإنه يشعر أن العرش\nغير مخلوق! وهذا باطل، وقد رواه شعبة عن أبي هاشم فلم يذكر\nفيه هذا الباطل. ولعله من قبل أبي هاشم الرماني، فإنه وإن كان ثقة بالاتفاق،\nفقد غمزه ابن حبان، فقال في \"ثقاته\" (٧/٥٩٦):\n\"كان يخطئ، يجب أن يعتبر حديثه إذا كان من رواية الثقات عنه، فأما\nرواية الضعفاء عنه ... فان الوهن يلزق بهم دونه لانه صدوق لم يكن له سبب\nيوهن به غير الخطأ، والخطأ متى لم يفحش لا يستحق من وجد فيه ذلك الترك\".\nقلت: وإذا كان لا بد من تعصيب الخطأ في ذلك القول إلى أحد من سلسلة\nهذا الإسناد، فالأولى أن ينسب إلى من دون ابن عباس، ثم إن أولاهم به هو أبو\nهاشم هذا -لما سبق-، وليس الراوي عنه سفيان -وهو: الثوري-، فإنه:\"ثقة حافظ\nفقيه عابد إمام حجة\" - كما قال الحافظ في \"التقريب\" -.\nوإن مما يبطل ذاك القول ونسبته إلى ابن عباس: أنه نفسه ممن روى عنه ﷺ\nما يؤكد بطلانه لما تقدم بلفظ:\n\"إن أول شيء خلقه الله تعالى القلم ... \".\nولذلك قال الطبري ﵀:\n\"وقول رسول الله ﷺ الذي رويناه أولى بالصواب، لأنه كان أعلم قائل بذلك","vol":"13","page":679},{"text":"قولًا بحقيقته وصحته، ومن غير استثناء منه شيئًا من الأشياء أنه تقدم خلقُ الله إياه\nخلقَ القلم، بل عمَّ بقوله ﷺ: \"إن أول شيء خلق الله القلم\" كل شيء، أن القلم\nمخلوق قبله من غير استثناء من ذلك عرشًا ولا ماءً، ولا شيئًا غير ذلك، فالرواية\nالتي رويناها عن أبي ظبيان وأبي الضحى عَنْ اِبْنِ عَبَّاسٍ أولى بالصحة عن ابن\nعباس من خبر مجاهد عنه الذي رواه عنه أبو هاشم، إذا كان أبو هاشم قد اختلف\nفي رواية ذلك عنه شعبة وسفيان على ما ذكرت من اختلافها فيها\".\nوإني لأحمد الله تعالى أن هذا الكلام من هذا الإمام موافق تمامًا لما كنت\nذكرته في فوائد حديث ابن عباس هذا في المصدر المذكور آنفًا \"الصحيحة\"، أن\nفيه ردًا على من يقول بأن العرش هو أول مخلوق، ولم أكن يومئذ قد وقفت عليه.\nفالحمد لله على توفيقه، وأسأله المزيد من فضله.\n<span data-type=\"title\" id=toc-6335>٦٣١٠ </span>- (مَنْ بدأَ أخاه بالسلامِ، كَتَبَ اللهُ له عَشْرَ حَسَناتٍ، ومَنْ\nدعا له بظَهْرِ الغَيْبِ،كتب الله له عشر حسنات) .\nضعيف.\nأخرجه أبو نعيم في \"أخبار أصفهان\" (١/١٢٩)، وعنه ابن عساكر\nفي \"تاريخ دمشق\" (٢/١١٢)، والشجري في \"الأمالي\" (١/٢٣٦) من طريقين عن\nسويد بن عبد العزيز: ثنا نوح بن ذكوان عن الحسن عن أنس ... مرفوعًا، قال\nأنس:\nإن كانت الشجرة لتفرق بيننا في السفر فنتلاقى بالسلام.\nقلت: وهذا إسناد ضعيف، سويد بن عبد العزيز ونوح بن ذكوان ضعيفان -\nكما في \"التقريب\" -، وقال ابن حبان في ابن ذكوان هذا (٣/٤٧):","vol":"13","page":680},{"text":"\"منكر الحديث جدًا \".\nثم ساق له هذا الحديث بتقديم الشطر الثاني على الأول بلفظ:\n\"من دعا لأخبه بظهر الغيب ... \" الحديث.\nوبهذا اللفظ أورده ابن طاهر المقدسي في \"تذكرة الموضوعات\" (ص ٨٦)،وقال:\n\"نوح ابن ذكوان متروك الحديث\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لأبي الشيخ فقط عن أنس.\n<span data-type=\"title\" id=toc-6336>٦٣١١ </span>- (وأَبِيْكَ! لو سَكَتَّ، ما زلتُ أُناوَلُ منها ذراعًا ما دعوتُ به) .\nمنكر.\nأخرجه أحمد (٢/٤٨): ثنا إسماعيل: ثنا يحيى بن أبي كثير عن\nأبي إسحاق حدثني رجل من بني غفار في مجلس سالم بن عبد الله: حدثني\nفلان: أَنَّ رَسُولَ اللَّهِ ﷺ أُتِيَ بِطَعَامٍ مِنْ خُبْزٍ وَلَحْمٍ فَقَالَ:\n\"نَاوِلْنِي الذِّرَاعَ\". فَنُووِلَ ذِرَاعًا فَأَكَلَهَا - قَالَ يَحْيَى لَا أَعْلَمُهُ إِلَّا هَكَذَا - ثم قال:\n\"نَاوِلْنِي الذِّرَاعَ\". فَنُووِلَ ذِرَاعًا فَأَكَلَهَا، ثُمَّ قَالَ:\n\"نَاوِلْنِي الذِّرَاعَ\". فَقَالَ يَا رَسُولَ اللَّهِ! إِنَّمَا هُمَا ذِرَاعَانِ فَقَالَ: ... فذكره.\nفَقَالَ سَالِمٌ:\nأَمَّا هَذِهِ فَلَا، سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ:\n\"إِنَّ اللَّهَ ﵎ يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ\".\nقلت: وهذا إسناد ضعيف، لجهالة الغفاري الذي لم يسم.\nوأبو إسحاق الراوي عنه لم أعرفه. ويحتمل أن يكون سليمان بن أبي سليمان","vol":"13","page":681},{"text":"الشيباني المخرج له في \"الصحيحين\"، وسائر رجاله ثقات من رجالهما.\nوالحديث قال الهيثمي (٨/٣١٢):\n\"رواه أحمد، وفيه راو لم يسم\".\nقلت: وفي متن الحديث نكارة ظاهرة، وهو قوله:\"وأبيك\"، فإنه من الحلف\nبغير الله المنهي عنه، ولذلك أنكره سالم بن عبد الله بن عمر، للحديث الذي رواه\nعن أبيه. وهو حديث متفق عليه من حديث ابن عمر ﵁، وهو مخرّج\nفي \"الإرواء\" (٨/١٨٧/٢٥٦٠) من طريق نافع عنه، ومن طريق الزهري عن\nسالم ... به.\nثم وجدت في كتابي المذكور أن النسائي روى حديث الترجمة مختصرًا من\nطريق أخرى عن شيخ أحمد: إسماعيل - وهو ابن عليه - قال: ثنا يحيى بن أبي\nإسحاق: حدثني رجل من بني غفار ...\nفظننت أنه سقط منه (يحيى بن أبي كثير) كما سقط من إسناد أحمد:\n(يحيى بن) ... وأن صواب الإسناد: (يحيى بن أبي كثير عن يحيى بن أبي\nإسحاق)، وذلك لأنه ذكر في \"التهذيب\" رواية يحيى الأول عن يحيى الآخر.\nوالآن ترجح عندي أن الصواب رواية النسائي، دون ذكر يحيى بن أبي كثير،\nوذلك لأمور:\nالأول أنهم لم يذكروا لابن علية رواية عن يحيى بن أبي كثير، وإنما ذكروا\nله رواية عن يحيى بن أبي إسحاق - وهو الحضرمي مولاهم -.\nالثاني: أن إسناد رواية النسائي ذكره المزي في \"التحفة\" - كما نقلته آنفًا -،\nفلو كان فيه سقط لنبه عليه المزي إن شاء الله تعالى.","vol":"13","page":682},{"text":"الثالث: ما أفاده الشيخ أحمد شاكر ﵀ في تعليقه على \"المسند\"\n(٧/١٣٣): أن الحافظ ذكر هذا الحديث في \"باب المبهمات\" من \"التعجيل\" (٥٥٠)\nهكذا:\n\"يحيى بن أبي سحاق عن رجل من غفار: حدثني فلان أن النبي ﷺ أتي\nبطعام\".\nقلت: وبمجموع هذه الأمور يترجح أن الصواب رواية النسائي، ولم يستحضرها\nالشيخ ﵀، وذكر أشياء أخرى استروح إليها، ورجح هذا الذي رجحته\nوأثبته في طبعته من \"المسند\": (يحيى بن أبي إسحاق) .\nوعليه فالسند إلى ابن عمر صحيح على شرط الشيخين، فصح قولنا أن سالم\nابن عمر أنكر قول الرجل الغفاري فِي حَدِيثِه مرفوعًا: \"وأبيك\"، وهو حري بذلك،\nلما فِي حَدِيثِ سالم عَنْ ابْنِ عُمَرَ من النهي عن الحلف بالآباء.\nومن الغريب حقًا أن الحلف المذكور قد وقع في بعض الروايات لأحاديث\nصحيحة، شذ بعض الثقات في \"الصحيحين\" - فضلًا عن غيرهما - فذكروه فيها،\nوقد تقدم تخريجها برقم (٤٩٩٢)، وانظر كتابي \"صحيح أبي داود\" (٤١٥) يسر\nالله لي إتمامه (*) .\nوإن مما يؤكد نكارة الحلف فِي حَدِيثِ الترجمة: أنه قد روي الحديث\nمن طرق عن جمع من الصحابة - منهم أبو هريرة، وإسناده حسن -، ولم يقع في\nشيء منها الحلف المذكور، فهو منكر جدًا، والأحاديث المشار إليها مخرجة في\n_________\n(*) تم طبع ما أنجزه الشيخ رحمه الله تعالى بعد وفاته في (١١) مجلدًا مع \"الضعيف\"\nوالفهارس.","vol":"13","page":683},{"text":"\"مختصر الشمائل\" (٩٦ - ٩٧)، والمشكاة\" (١/١٠٦ - ١٠٧/٣٢٧ و٣٢٨)، وقد\nأشار الحافظ في \"الفتح\" (٤/٣٤٦) إلى ثبوت القصة - دون الحلف بالأب طبعًا -\nبسكوته عليها، وهي من معجزاته ﷺ وآياته العلمية.\n<span data-type=\"title\" id=toc-6337>٦٣١٢ </span>- (اللَّهُمَّ! عَلَيْكَ الْوَلِيدَ، أَثِمَ بِي، مَرَّتَيْنِ [أو ثلاثًا]) .\nضعيف.\nأخرجه عبد الله بن أحمد (١/١٥١ - ١٥٢ و١٥٢) - واللفظ له -،\nوالبزار (٢/٢٤٨/١٦٢٦ و١٦٢٧)،وأبو يعلى (١/٢٥٣/٢٩٤ و٢٩٠/٣٥١)،والمحاملي\nفي \"الأمالي\" (١٥١/١١٩) من طرق عَنْ نُعَيْمِ بْنِ حَكِيمٍ عَنْ أَبِي مَرْيَمَ [الحنفي]\nعَنْ عَلِيٍّ ﵁:\nأَنَّ امْرَأَةَ الْوَلِيدِ بْنِ عُقْبَةَ أَتَتْ النَّبِيَّ ﷺ فَقَالَتْ يَا رَسُولَ اللَّهِ!\nإِنَّ الْوَلِيدَ يَضْرِبُهَا، قَالَ:\n\"قُولِي لَهُ: [إنَّ رَسُولِ اللَّهِ ﷺ] قَدْ أَجَارَنِي\".\nقَالَ عَلِيٌّ: فَلَمْ تَلْبَثْ إِلَّا يَسِيرًا حَتَّى رَجَعَتْ فَقَالَتْ: مَا زَادَنِي إِلَّا ضَرْبًا!\nفَأَخَذَ هُدْبَةً مِنْ ثَوْبِهِ فَدَفَعَهَا إِلَيْهَا وَقَالَ:\n\"قُولِي لَهُ: إِنَّ رَسُولَ اللَّهِ ﷺ قَدْ أَجَارَنِي \".\nفَلَمْ تَلْبَثْ إِلَّا يَسِيرًا حَتَّى رَجَعَتْ فَقَالَتْ: مَا زَادَنِي إِلَّا ضَرْبًا! فَرَفَعَ [رَسُولِ\nاللَّهِ ﷺ] يَدَيْهِ وَقَالَ: ... فذكره.\nوالزيادة الأولى والثانية للبزار، والثالثة لأبي يعلى. وزاد المحاملي في أول\nالحديث زيادة غريبة ونصها - بعد قولها:\"يضربها\" -:\n\"فقال: اذهبي فاصبري\"، ثم أتته فقالت: إنه يضربني، فقال لها \"اذهبي","vol":"13","page":684},{"text":"فاصبري\"، ثم أتته فقالت: إنه يضربني فأخذ هدبة من ثوبه ثم قال:\n\"اذهبي بها إليه، اللهم عليك الوليد\" \".\nهذا نص الحديث عنده بتمامه، ومن الظاهر أنه قد زاد تلك الزيادة مقابل\nاختصاره ذكر الإجارة، وتكرار شكواها من ضربه، إياها، فلم تطمئن النفس لهذه\nالزيادة لمخالفتها لرواية الجماعة، ولا أدري ممن الوهم، فإن إسناده هكذا حدثنا زيد\nابن أخزم قال: حدثنا عبد الله بن دواد عن نعيم بن حكيم ... به.\nوعبد الله بن داود - وهو الخريبي -: ثقة من رجال البخاري.\nوزيد بن أخزم: ثقة حافظ من رجال البخاري أيضًا، لكن قد تابعه إبراهيم\nبن محمد التيمي: ثنا عبد الله بن داود ... به نحوه.، لكنه لم يذكر الزيادة،\nوالتيمي ثقة. والله أعلم.\nوخفي هذا الفرق في المتن على الدكتور القيسي المعلق على \" الأمالي\"\nللمحاملي، فلم ينتبه لزيادته هذه، فعزا حديثه للحفاظ الثلاثة الأولين، فأوهم أنه\nعندهم كما هو عند المحاملي بزيادة جملة \"الصبر\"، وأكد ذلك بقوله:\n\"وذكر الهيثمي في \"المجمع\" (٤/٣٣٢) وقال: ورجاله ثقات\"!\nثم إن الدكتور ذهب إلى أن أبا مريم الراوي عن علي هو الثقفي المدائني، وقال:\n\"وصرح في رواية البزار أنه الحنفي - وهو قيس -:وثقه النسائي والذهبي في\n\"الكاشف\"، ووهم الحافظ في \"التقريب\" إذ قال: إنه مجهول\".\nوهذا وهم عجيب! وإنما أتي من العجلة في النقل وقلة التحقيق، وذلك لأمرين:\nالأول أن الحافظ بعد أن حكى الخلاف في اسم أبي مريم الثقفي المدائني قال:\n\"قلت: الذي يظهر لي أن النسائي وهم في قوله إن أبا مريم الحنفي يسمى","vol":"13","page":685},{"text":"قيسًا ... والصواب: أن الذي يسمى قيسًا هو أبو مريم الثقفي صاحب الترجمة،\nكما قال أبو حاتم وابن حبان\". قال:\n\"وأما أبو مريم الحنفي - واسمه: إياس، كما قال ابن المديني وأبو أحمد وابن\nماكولا، وابن حبان في \"الثقات\" - فلم يذكره النسائي، لأنه لم يذكر إلا من عرف\nاسمه. وأما أبو مريم الكوفي: فهذا ثالث لا تعلق له بهما، إلا لكونه يروي عن\nعلي أيضًا، وقال الدارقطني: أبو مريم الثقفي عن عمار مجهول\".\nقلت: فقد فرق الحافظ بين أبي مريم الثقفي، وأبي مريم الحنفي، وأفاد أن\nالأول هو المسمى (قيسًا) ... والآخر يسمى (إياسًا)، وأن النسائي أخطأ في\nتسميته قيسًا! فاختلط الأمر على الدكتور القيسي كما اختلط على النسائي! زد\nعلى ذلك أنه في قوله المتقدم عزا إلى الحافظ أنه جهل أبا مريم الحنفي، وهذا\nخلاف الواقع في كتابه \"التقريب\"، فقال:\n\"أبو مريم الثقفي، اسمه: قيس المدائني، مجهول من الثانية. ي د س.\nأبو مريم الحنفي القاضي، اسمه: إياس بن صُبيح، مقبول، ومن الثانية،\nووهم من خلطه بالأول\".\nفقد وَهِمَ القيسي على الحافظ حين تسب إليه أنه قال في أبي مريم الحنفي:\n\"مجهول\" ... وهو إنما قال فيه: \"مقبول\"، والمجهول عنده إنما هو الثقفي!! وأصل\nالمشكلة عند الدكتور: أنه لم يفرق بين الحنفي والثقفي، خلافًا للحافظ، ولذلك\nوهم عليه.\nوعدم التفريق هو الذي يترشح من قول الذهبي في \"الكاشف\":\n\"أبو مريم الثقفي: عن علي وأبي الدرداء،وعنه عبد الملك ونُعيم (الأصل:\nيعلى) ابنا حكيم، ثقة، ولي قضاء البصرة\".","vol":"13","page":686},{"text":"والذي جعلني أميل إلى ما ذكرت: أن رواية الابنين المذكورين قد ذكرها\nالبخاري وابن أبي حاتم، وكذا ابن حبان في \"الثقات\" (٥/٣١٤)، دون قوله:\n\"ولي قضاء البصرة\". وإنما ذكر هذا ابن حبان في ترجمة إياس بن صبيح أبي\nمريم الحنفي المتقدم من كتابه \"الثقات\" (٤/٣٤)، ومن قبله الدولابي في \"الكنى\"\n(٢/١١٠) فروى بسند قوي عن ابن سيرين قال:\n\"أول من قضى بالبصرة إياس بن صبيح، وهو أبو مريم الحنفي\".\nلكن لعل التفريق بين الرجلين هو الأرجح، لاتفاق إمام المحدثين ومن معه\nعلى ذلك، وهو الذي رجحه الحافظ ابن حجر - كما تقدم -.لكن اتفاقهم جميعًا\nعلى أن الذي روى عنه نعيم بن حكيم هو: أبو مريم الثقفي، ذكروا ذلك في ترجمة\nالثقفي هذا - كما تقدم عن الذهبي -، وكذلك ذكروا في ترجمة نعيم هذا، ومنهم\nالذهبي أيضًا، وقال فيه:\n\"ثقة\".\nفإذا ثبت هذا، فتكون رواية البزار التي وقع فيها أنه: (الحنفي) ... شاذة،\nلمخالفتها لما تقدم من صنيع الأئمة في ترجمتهم له وللرواي عنه من جهة، ولعدم\nورودها في رواية الأئمة الآخرين الذين أخرجوا الحديث من جهة أخرى.\nهذا ما أدَّاني إليه بحثي وتفكيري، فإن أصبت، فمن الله، وإن أخطأت،\nفمن نفسي، سائلًا المولى سبحانه أن يغفر لي خطئي وعمدي وكل ذلك عندي.\nوإذا كان الامر كذلك، فما حال الثقفي هذا وقد تقدم قول الدارقطني والعسقلاني فيه:\n\"مجهول\"؟","vol":"13","page":687},{"text":"فأقول: إذا كان لم يرو عنه غير الأخوين المسمّيين آنفًا، وكان أحدهما - وهو:\nعبد الملك - ليس إلا راوٍ واحد، فهو مجهول العين - كما ذكرت في \"تيسير\nالانتفاع\" -، وعليه يترجح عندي أن شيخه هذا - الثقفي - يكون مجهول الحال.\nوالله أعلم.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لابن أبي شيبة ومسدد وأبي\nيعلى وعبد الله وابن جرير وصححه.\nأقول: لم أره في القسم المطبوع من كتاب ابن جرير \"تهذيب الآثار\"، وقد تبين\nلي من مطالعتي إياه: أنه متساهل في التصحيح نحو تساهل ابن حبان!\n<span data-type=\"title\" id=toc-6338>٦٣١٣ </span>- (مَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَاحِدًا أَحَدًا صَمَدًا، لَمْ يَتَّخِذْ\nصَاحِبَةً وَلَا وَلَدًا، وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ - عَشْرَ مَرَّاتٍ - كُتِبَتْ لَهُ\nأَرْبَعُونَ أَلْفَ حَسَنَةٍ) .\nضعيف جدًا.\nأخرجه أحمد (٤/١٠٣)، وابن السني (١٣٣)، وابن عدي\nفي \"الكامل\" (٣/٥٨ - ٥٩) من طريق الْخَلِيل بْن مُرَّةَ عَنِ الْأَزْهَرِ بْنِ عَبْدِاللَّهِ عَنْ\nتَمِيمٍ الدَّارِيِّ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، الخليل بن مرة مختلف فيه، والجمهور على\nتضعيفه، قال الذهبي في \"الميزان\":\n\"قال أبو زرعة: شيخ صالح. وقال البخاري: منكر الحديث. وقال أبو حاتم:\nليس بالقوي. وقال ابن عدي: ليس بمتروك\".\nثم ساق له أحاديث أنكرت عليه، قال في أحدها:\n\"وهو أنكرها\".","vol":"13","page":688},{"text":"وقد روي الحديث بأنكر من هذا اللفظ، ففيه:\n\"كتب الله له ألفي ألف حسنة، ومن زاد زاده الله ﷿ \".\nوقد مضى تخريجه برقم (٥١٢٢) مع تخريج الهيثمي له. وأما حديث الترجمة\nفلم يخرجه في بابه، ولا في غيره فيما علمت. والله أعلم.\n<span data-type=\"title\" id=toc-6339>٦٣١٤ </span>- (كان إذا صلى أَقْبَلَ علينا بوجهِهِ كالقَمرِ فيقولُ: «اللهمَّ!\nإني أعوذُ بك من الهَمِّ والحَزَنِ، والعَجْزِ والكَسَلِ، والذُّلِّ والصَّغَارِ،\nوالفواحشِ ما ظَهَرَ منها وما بَطَنَ.\nفتعلمناه من غير أن يعلمناه من كثرة ما كان يردده) .\nضعيف.\nأخرجه الطبراني في \"الدعاء\" (٢/١٠٩٦/٦٦٠) من طريقين عن\nأحمد بن يحيى بن سعيد القطان: ثنا يحيى بن عمر الفراء: ثنا أبو الأحوص\nعن مغيرة عن إبراهيم عن علقمة عن عبد الله ﵁ قال: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات، غير يحيى بن عمر الفراء، فلم أجد له ذكرًا\nولم يزد. وكذلك ذكره السمعاني في مادة: (الفراء) من \"الأنساب\"، وعمدته في\nذلك ابن حبان، ولكنه لا يصرح به.ولم يقف عليه الدكتور المعلق على \"الدعاء\"!\nوالقطان هذا: قال أبن أبي حاتم (١/٧٤):\n\"كتبنا عنه وكان صدوقًا\". ورواه عنه الخطيب في \"التاريخ\" (٥/١١٧) .\nوذكره ابن حبان في \"الثقات\" (٨/٣٨/ - ٣٩) وقال:\n\"وكان متقنًا) .","vol":"13","page":689},{"text":"قلت: فعلة الحديث شيخه الفراء، فإنه شبه مجهول.\nوله علة أخرى، وهي: عنعنة المغيرة - وهو: ابن مقسم -: قال الحافظ في\n\"التقريب\":\n\"ثقة متقن، إلا أنه كان يدلس، ولا سيما عن إبراهيم\".\nوإبراهيم - هو:ابن زيد النخعي، وهو -: ثقة فقيه مشهور.\n<span data-type=\"title\" id=toc-6340>٦٣١٥ </span>- (إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فِي النَّهَارِ مِرَارًا، فَلْيُسَلِّمْ عَلَيْهِ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/١٦/٢/٢٤٦ - بترقيمي)،\nوعنه أبو نعيم في \"الحلية\" (٥/١٣): حَدَّثَنَا أَحْمَدُ بن رِشْدِينَ قَالَ: نا أَحْمَدُ بن\nعَبْدِالْمُؤْمِنِ الْمِصْرِيُّ قَالَ: نا إِبْرَاهِيمُ بن الْحَجَّاجِ الْمَكِّيُّ قَالَ: نا يَحْيَى بن عُقْبَةَ بن\nأَبِي الْعَيْزَارِ، عَنْ مُحَمَّدِ بن سُوقَةَ قَالَ: أَخْبَرَنِي نَافِعٌ عَنِ ابْنِ عُمَرَ ... مرفوعًا.\nوقال أبو نعيم - مضعفًا -:\n\"غريب من حديث محمد، لم نكتبه إلا من هذا الوجه\".\nقلت وهو موضوع، آفته يحيى بن عقبة هذا، وبه أعله الهيثمي فقال\n(٨/٣٤):\n\"وهو كذاب\". وقال الذهبي في \"المغني\":\n\"قال أبو حاتم: يفتعل الحديث\".\nقلت ومن دونه ثلاثتهم ضعفاء، وبعضهم أشد ضعفًا من بعض:\n١ - إبراهيم بن الحجاج المكي: يغلب على الظن أنه الذي في \"الميزان\":","vol":"13","page":690},{"text":"\"إبراهيم بن الحجاج: عن عبد الرزاق، وعنه محمود بن غيلان، نكرة لا يعرف،\nوالخبر الذي رواه باطل، وما هو بـ: (الشامي)، ولا بـ: (النيلي)، ذانك صدوقان\".\nثم ساق الخبر من طريق الحافظ أحمد بن صالح المصري عنه عن عبد الرزاق\nبإسناده عَنْ اِبْنِ عَبَّاسٍ مرفوعًا أنه ﷺ قال لفاطمة:\n\"أما ترضين أن الله اختار من أهل الأرض رجلين: أباك وزوجك! \". وقال:\n\"تابعه عبد السلام بن صالح أحد الهلكى عن عبد الرزاق \".\nقلت: وهذا الخبر رواه الخطيب من الوجه الأول، وعن هذا المتابع، وعن ثالث،\nوقال:\n\"حديث غريب\".\nوأورده ابن الجوزي في \"العلل\" (١/٢٢٠ - ٢٢١) من طريق الخطيب من الوجوه\nالثلاثة، وأعل الثالث بأن فيه أحمد بن عبد الله بن يزيد، قال:\n\"كان يضع الحديث\".\nوأعل الثاني بأن عبد السلام - وهو: أبو الصلت - قال:\n\"وقد اتفقوا على أنه كذاب\".\nكذا قال! وأما الوجه الأول فسكت عنه، ثم أخذ يتكلم على عبد الرزاق\nويحاول تعصيب التهمة بعبد الرزاق، وهذا ليس بجيد ما دام لم يروه ثقة عنه:\nفتعصيب الجناية بغيره أولى.\n٢ - أحمد بن عبد المؤمن المصري: قال مسلمة بن قاسم - كما في \"اللسان\" -:\n\"ضعيف جدًا\".","vol":"13","page":691},{"text":"٣ - أحمد بن رشدين: وهو أحمد بن محمد بن الحجاج بن رشدين المصري\nقال: (*)\n<span data-type=\"title\" id=toc-6341>٦٣١٦ </span>- (مَنْ أَكَلَ لَحْمَ أَخِيهِ فِي الدُّنْيَا، قُرِّبَ إِلَيْهِ يَوْمَ الْقِيَامَةِ،\nفَيُقَالُ لَهُ: كُلُّهُ مَيِّتًا كَمَا أَكَلْتَهُ حَيًّا، فَيَأْكُلُهُ وَيَكْلَحُ وَيَضِجُّ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٩٠/١/١٦٤٨) من طريق\nعبد العزيز بن محمد بن معدان السَّلَمْسيني (**) قال: نا محمد بن سلمة، عن\nمحمد بن إسحاق عن موسى بن يسار عن أبي هريرة مرفوعًا به. وقال:\n\" لم يروه عن ابن إسحاق إلا محمد بن سلمة\".\nقلت هو الحراني، وهوثقة من رجال مسلم، وكذا من فوقه، إلا أنه لم\nيخرج لابن إسحاق إلا متابعة، وفيه ضعف يسير، لكنه مدلس، وقد عنعنه من كل\nالطرق الآتية عنه فهي العلة، وبها أعله العراقي في \"تخريج الإحياء\" (٣/١٤٣)\n- وعزاه لابن مردويه مرفوعًا وموقوفًا - وقال الهيثمي في \"المجمع\" (٨/٩٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه ابن إسحاق وهو مدلس، ومن لم أعرفه \".\nقلت يشير إلى الراوي عنه ابن معدان السَّلَمْسيني، وهو بفتح السين واللام،\nوسكون الميم وكسر السين الثانية نسبة إلى (سلمسين): قرية بالقرب من حرّان،\nكما في \"الأنساب\" للسمعاني، ولم يذكره فيها، ولا وجدت له ترجمة في شيء\nمن كتب التراجم التي عندي.\n_________\n(*) كذا الأصل، لم يكمل الشيخ ﵀، واحمد هذا متهم بالكذب، كما سبق\nمرارًا، وانظر \"الضعيفة\" (١١/٣١٦،٦٥٦) وغيرها. (الناشر) .\n(**) كذا في أصل الشيخ ﵀، وفي مطبوعة الطحان (٢/٣٩١/١٦٧٧):\n\"عبد الصمد بن محمد ... \"، وقد ذكره الشيخ على الصواب في الحديث التالي. (الناشر) .","vol":"13","page":692},{"text":"إلا أنه قد توبع، فقال أبو يعلى: حدثنا الحكم بن موسى: حدثنا محمد بن\nسلمة ... به.\nكذا ذكره ابن كثير في تفسير ﴿الحجرات﴾ من رواية أبي يعلى، وإطلاق العزو\nإليه يعني: أنه في \"مسنده\" وليس هوفي المطبوع منه، ولا عزاه إليه الهيثمي.\nفقلت: لعله في \"الكبير\" منه، فرجعت إلى \"المطالب العالية\" منه، فلم أجده\nفيه - وهو على شرطه -، فرجعت إلى \"معجم شيوخه\"، فلم أره في ترجمة الحكم\nابن موسى - وهو ثقة من شيوخ مسلم - وقد ساق له حديثين. والله أعلم.\nوقال ابن كثير عقبه:\n\"وهو غريب جدًا \".\nوأما قول الحافظ في \"الفتح\" (١٠/٤٧٠) بعدما عزاه لأبي يعلى أيضًا:\n\"سنده حسن\"!\nفهو غير حسن، ولعله ظن أن ابن إسحاق صرح بالتحديث، فإنه في هذه\nالحال يكون حسن الإسناد، وهو قد عنعنه في جميع الطرق عنه، وحتى في رواية\nأبي يعلى - كما تقدم -، وكذلك رواه ابن أبي الدنيا في \"الصمت\" (١٠٩/١٧٨)،\nوأبو الشيخ في \"التوبيخ\" (٢٢٦/٢٠٥) من طريقين آخرين عنه معنعنًا، وكذا رواه\nالأصبهاني في \"الترغيب\" (٢/٨٩٩/٢٢٠٠) ولفظه:\nيؤتى بالرجل يوم القيامة الذي كان يغتاب الناس في الدنيا، فيقال له: كل\nلحم أخيك ميتًا ... \".\nوهو رواية الطبراني في \"الأوسط\"، كما ذكر الهيثمي وقال:\n\"وفيه ابن إسحاق، وهو مدلس، وبقية رجاله ثقات\".","vol":"13","page":693},{"text":"وبه أعله المنذري في \"الترغيب\" (٣/٢٩٩) بعد أن عزاه لأبي يعلى والطبراني\nوابي الشيخ في \"كتاب التوبيخ\" باللفظ الأول.\n<span data-type=\"title\" id=toc-6342>٦٣١٧ </span>- (من قال في دُبُرِ صلاتِه: ﴿الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا،\nوَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ\nتَكْبِيرًا﴾، كان له من الأجرِ مثل السموات السَّبعِ وما فيهن، وما\nتَحْتَهُنَّ، والجبالِ، وذلك أن الله ﷿ يقولُ: ﴿تَكَادُ السَّمَوَاتُ\nيَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا. أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًا﴾\nفلهذا من الأجْرِ كما على هذا الكافرِ من الوِزرِ) .\nمنكر.\nأخرجه الطبراني في \"كتاب الدعاء\" (٢/١١٠٥/٦٧٦): حدثنا أحمد\nابن النضر بن بحر العسكري، ثنا عبد الصمد بن محمد بن معدان السَّلَمْسيني:\nثنا محمد بن سلمة عن محمد بن إسحاق عن عمه موسى بن يسار عن أبي هريرة\n﵁ ... مرفوعًا.\nقلت وهذا إسناد ضعيف وله علتان:\nعنعنة ابن إسحاق، وجهالة السَّلَمْسيني هذا - كما تقدم في الحديث الذي\nقبله -. وسائر رجاله ثقات.\nوأما قول الدكتور محمد سعيد البخاري في تعليقخ على \"الدعاء\":\n\"في إسناده شيخ الطبراني، وشيخ شيخه لمأقف على ترجمتهما \"!\nفلم يصب في شيخ الطبراني، فقد ترجمه الخطيب في \"تاريخ بغداد\"\n(٥/١٨٥ - ١٨٦)، وذكره أنه من أهل (عسكر مكرم)، وأن ابن المنادي قال:","vol":"13","page":694},{"text":"\"كان من ثقات وأكثرهم كتابًا، مات سنة (٢٩٠) \".\nقلت: فالعلة من شيخه ابن معدان، أو عنعنة ابن إسحاق. والله سبحانه\nوتعالى أعلم.\nومن الغريب أن الحافظ السيوطي لم يورد هذا الحديث في \"جامعيه\"، ولا في\n\"الدر المنثور\" في تفسير آية الإسراء هذه: ﴿وقل الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا ...﴾\nالآية، وإنما أورد تحتها ما روى ابن أبي الدنيا في \"كتاب الفرج\" والبيهقي في\n\"الأسماء والصفات\" عن إسماعيل بن أبي فديك، قال: قال رسول الله ﷺ:\n\" ما كَرَبَني أمر إلا تمثل لي جبريل ﵇ فقال: يا محمد! قل: توكلت\nعلى الحي الذي لا يموت، و: ﴿الحمد لله الذي لم يتخذ ولدا ...﴾ الآية\".\nقلت وهذا - مع إعضاله - فيه جهالة وضعف، فقد أخرجه ابن أبي الدنيا\nفي \"الفَرَج\" (ص ٢٠)، ومن طريقه البيهقي في \"الأسماء\" (ص ١١٣) عن الخطاب\nابن عثمان: حدثنا ابن أبي فديك: حدثني سعد بن سعيد: حدثني أبوك\nإسماعيل بن أبي فديك قال: قال رسول الله ﷺ: ... فذكره.\nأما الجهالة: فهي في إسماعيل هذا - والد محمد ين إسماعيل بن أبي فديك -،\nفقد أورده البخاري في \"التاريخ\" وابن أبي حاتم في \"الجرح\" برواية ابنه محمد\nعنه ولم يذكرا فيه جرحًا ولا تعديلًا. وهنا قد أدخل محمد بينه وبين أبيه سعدَ\nابن سعيد - وهو: ابن أبي سعيد المقبري -، وهو ليّن - كما قال الذهبي في\n\"الكاشف\"، والعسقلاني في \"التقريب\"، وذكر أنه - من الطبقة الثامنة، وهي\nالطبقة الوسطى من كبار أتباع التابعين، وهذا يعني أن شيخه إسماعيل بن أبي\nفديك من أتباع التابعين، ومع هذا الإعضال فهو مجهول لم يوثقه أحد.","vol":"13","page":695},{"text":"وقد روى عنه مسندًا! أخرجه الحاكم (١/٥٠٩) من طريق الفضل بن محمد\nالشعراني: ثنا أبو ثابت محمد بن عبيد الله: ثنا محمد بن إسماعيل بن أبي\nفديك: حدثني سعد بن سعيد بن أبي سعيد المقبري عن أبيه عن أبي هريرة\nمرفوعًا ... به. وقال:\n\"صحيح الإسناد\".\nكذا قال! وسقط الحديث من \"التخليص\" للذهبي، واستبعد أن يوافق على\nتصحيحه، لأمرين:\nالأول: تضعيفه لرواية سعيد المقبري - كما تقدم نقله عن \"كاشفه\" -،بل قال\nفي \"المغني في الضعفاء والمتروكين\":\n\"واهٍ، ورمي بالقدر\".\nوالآخر: أنه أورد في في \"ضعفائه\" المذكور الفضل بن محمد الشَّعراني وقال:\n\"قال أبو حاتم: تكلموا فيه\".\nولم يزد! مع أنه وثقه بعضهم، وبالغ بعضهم فرماه بالكذب، وهو من الحفاظ.\nراجع \"سير الأعلام\" للذهبي (١٣/٣١٧ - ٣١٩) .\nوشيخه في هذا الإسناد أبو ثابت محمد بن عبيد الله ثقة، من شيوخ البخاري،\nفإن لم يكن وهم عليه الشعراني، فالخطأ من المقبري. والله ﷾ أعلم\nوالحديث عزاه المنذري في \"الترغيب\" (٣/٤٤) للطبراني والحاكم عن أبي\nهريرة، وأقر الحاكم على تصحيح إسناده! ولينظر أين أخرجه الطبراني؟ فإني لم\nيتيسر لي البحث عنه كما ينبغي، ولم يورده الهيثمي في \"مجمعه\". والله أعلم.","vol":"13","page":696},{"text":"وروى الأصبهاني في \"ترغيبه\" (٢/٥٤٠/١٢٩٢) من طريق إبراهيم بن الأشعث\nقال سمعت الفضيل يقول:\nإن رجلا على عهد رسول الله ﷺ أسره العدو، فأراد أبوه أن يفديه، فأبوا عليه إلا\nبشيء كثير فلم يطقه، فشكا ذلك إلى النبي ﷺ، فقال:\n\"اكتب إليه فليكثر من قوله: توكلت على الحي الذي لا يموت ... \" إلخ.\nقال: فكتب إليه، فجعل يقولها، فغفل العدو عنه فاستاق أربعين بعيرًا، فقدم بها\nإلى أبيه. قال المنذري:\n\"وهذا معضل\".\nقلت وإبراهيم بن الأشعث أورده الذهبي في \"المغني\" وقال:\n\"قال أبو حاتم: كنا نظن به الخير، فقد جاء بمثل هذا الحديث، وذكر حديثًا\nواهيًا\".\n<span data-type=\"title\" id=toc-6343>٦٣١٨ </span>- (فالذي نِلْتُما من عٍِرْض أخيكما آنفًا أكثرُ، والذي نفسُ\nمحمدٍ بيدِهِ! إنه في نَهَرٍ من أنهارِ الجنةِ يَتَغَمَّسُ فيها) .\nمنكر.\nأخرجه البخاري في \"الأدب المفرد\" (٧٣٧ -ح)، والطحاوي في\n\"شرح المعاني\" (٢/٨٢)، وعبد الرزاق في \"المصنف\" (٧/٣٢٢/١٣٣٤٠)، ومن طريقه\nالبيهقي في \"الشعب\" (٥/٢٩٨/٦٧١٢)، وأبو يعلى (١٠/٥٢٤ - ٥٢٥) كلهم من\nطريق أبي الزبير عن عبد الرحمن بن الهضهاض الدوسي عن أبي هريرة قال:\nجاء ماعز بن مالك الأسلمي، فرجمه النبي ﷺ عند الرابعة،، فمر به رسول\nالله ﷺ ومعه نفر من أصحابه، فقال رجلان منهم: إن هذا الخائن أتى النبي","vol":"13","page":697},{"text":"ﷺ مرارًا كل ذلك يرده، ثم قتل كما يقتل الكلب، فسكت عنهم النبي ﷺ\nحتى مر بجيفة حمار شائلة رجله، فقال: \"كلا من هذا\"! قالا: من جيفة حمار\nيا رسول الله؟ ! قال: ... فذكره.\nوالسياق للبخاري، وهو مختصر، ولفظه عند عبد الرزاق وغيره أتم، وهو مخرج\nفي \"الإرواء\" (٨/٢٤) بمصادر أخرى أكثر من هذه، وإنما أخرجته هنا لأمرين:\nالأول: لمصادر جديدة وقفت عليها لم أكن وقفت عليها من قبل.\nوالآخر: - وهو الأهم - لتأكيد ضَعف الحديث بهذه الزيادة المذكورة آنفًا، فقد\nرأيت من صحح إسناده كابن كثير وغيره، فأقول:\nعلة هذا الإسناد عبد الرحمن بن الهضهاض هذا، ويقال: ابن الصامت،\nوكذا وقع فيه عند بعض المخرجين، وقيل غير ذلك - كما تراه مفصلًا في\n\"التهذيب\" -، وبالنسبتين الأوليين ذكره ابن حبان في \"ثقات التابعين\" (٥/٩٧\nو١١٤)، دون أن ينبه أنهما راوٍ واحد! ولم يذكر له هو أو غيره راويًا غير أبي الزبير،\nولذلك جاء في \"التهذيب\":\n\"قال البخاري: لا يعرف إلا بهذا الحديث.\nوقال النباتي (١) في \"ذيل الكامل\":من لا يعرف إلا بحديث واحد، ولم يشهر\nحاله، فهوفي عداد المجهولين\". ولذلك قال الذهبي في \"الكاشف\":\n\"مجهول\". وهو معنى قول الحافظ في \"التقريب\":\n_________\n(١) هو الإمام الحافظ الثقة أحمد بن محمد بن مفرج الإشبيلي، يعرف بابن الرومية،\nله ترجمة في \"سير الذهبي\" (٢٣/٥٨ - ٥٩) .","vol":"13","page":698},{"text":"\"مقبول \".\nيعني عند المتابعة. وقد توبع على قصة رجم ماعز دون حديث الترجمة ...\nفكان منكرًا، فقد جاء الحديث في \"الصحيحين\" وغيرهما من طرق عن أبي\nهريرة، وكذلك من حديث جابر وبريدة وغيرهم، وهي مخرجة في \"الإرواء\"\n(٧/٣٥٢ - ٣٥٨) بقصة ماعز، دون حديث الترجمة. وانظر \"المستدرك\" (٤/٣٦١ -\n٣٦٣) إن شئت.\nولذلك فقد أخطأ الحافظ ابن كثير في قوله في \"تفسير الحجرات\" (٤/٢١٥)\nبعد أن عزاه لرواية أبي يعلى:\n\"إسناد صحيح\"!\nمع أن الراوي عن أبي هريرة لم يسم عند أبي يعلى، بل وقع فيه:\n\"ابن عم لأبي هريرة\"!\nوإن من جهل ذاك الشيخ الصابوني وقلة أمانته العلمية، أنه توهم أن هذه\nالعبارة محرَّفة، فجعل الحديث في كتابه \"مختصر تفسير ابن كثير\" (٣/٣٦٦) من\nمسند \"ابن عمر\"! فكأنه ظن - لبالغ جهله، وضيق عطنه - أن لفظة: (عم) فيها ...\nمحرفة من: (عمر) ! وأن قوله فيها:\"لأبي هريرة\" ... مقحم من الناسخ أوالطابع!\nفصار الحديث عنده \"عن ابن عمر\"! فجاء بما لا أصل له!\nوأما بلديه الشيخ الرفاعي فلقدكان أذكى منه! فلقد ستر جهله بهذا العلم بأن\nأسقط اسم الصحابي من الحديث! فقال في \"مختصره\" (٤/٢٢٣):\n\"وروى الحافظ أبو يعلى في روايته لقصة رجم ماعز ... \"!","vol":"13","page":699},{"text":"ثم اتفقا على تقليد ابن كثير - كما هي عادتهما - في تصحيحه لإسناد\nالحديث، إلا أن الصابوني جعل التصحيح في التعليق قائلًا:\n\"أخرجه الحافظ أبو يعلى وإسناده صحيح\"! موهمًا أن التخريج والتصحيح\nمن علمه! شِنْشِنَةٌ نعرفها من أخزم!\nوكذلك أخطأ المعلق على \"مسند أبي يعلى\"، فقال - بعد أن عزاه لعبد الرزاق -:\n\"وهذا إسناد جيد، ترجمه البخاري في \"التاريخ\"، وابن أبي حاتم في \"الجرح\"،\nولم يوردا فيه جرحًا ولا تعديلًا، وما رأيت فيه جرحًا. ووثقه ابن حبان. وانظر\nتعليقنا على الحديث (٦٢٩٧) \".\nقلت ما ذكره هنا لا يستلزم جودة السند، لأن كون الراوي لا يعلم فيه جرح\nلا يعني أنه ثقة - كما يعلم من علم المصطلح - فإنه لا بد أن يكون مشهورًا بالرواية،\nولو لم يرو عنه إلا واحد كبعض رواة \"الصحيحين\"، وقد أشار إلى هذا الحافظ النباتي\nالمذكور آنفًا.\nومذهب ابن حبان وتساهله في توثيق المجهولين أشهر من أن يناقش، وقد\nتعرضت لبيان خطئه أكثر من مرة، وحسب المنصف تصريحه هو في عشرات\nالمذكورين في \"ثقاته\" بأنه لا يعرفه! وتارة يقول: \"لا أعرفه ولا أعرف أباه\"!! أو:\n\"لا أدري من هو ولا ابن من هو، وهؤلاء عنده بالعشرات!\nورأيته أحيانًا يقول في بعضهم: \" ما له حديث يرجع إليه\"! وتارة: \"لست أعرفه\nبعدالة ولا جرح\"، وتارة أخرى:\" ما له حديث مستقيم \"! ومرة قال: \"في حديثه\nمناكير كثيرة\"، وأغرب من ذلك كله أنه صرح في بعضهم فقال فيه: \"ضعيف\"!!\nوسوف أفصل القول في تساهله بعد أن نفرغ إن شاء الله من كتابي \"ترتيب الثقات\"،","vol":"13","page":700},{"text":"ومادته عندي والحمد لله،وهي تحت التأليف والترتيب، وقد وصل حتى هذه\nالساعة إلى نهاية حرف الطاء، نسأل الله تمامه بفضله وكرمه (*) .\nوأما المكان الآخر الذي أحال عليه، فإنه هناك نقل شيئًا من كلام الحافظ في\nانتقاده لابن حبان في \"ثقاته\"، ثم رد عليه بأمرين، فصل القول فيهما، لا يتسع\nالمجال الآن لتعقبه بتفصيل، فذلك محله في مقدمة كتابي المشار إليه آنفًا، ولكن\nحسب القارئ دليلًا على بطلان رده على الحافظ ما نقله عن مقدمة \" صحيح ابن\nحبان\" أنه قال:\n\"لم نحتج فيه إلا بحديث اجتمع في كل شيخ من رواته خمسة أشياء:\nالأول: العدالة في الدين بالستر الجميل.\nوالثاني: الصدق في الحديث بالشهرة فيه.\nوالثالث: العقل بما يحدث من الحديث.\nوالرابع: العلم يما يحيل من معاني ما يروي.\nوالخامس: المتعري خبره عن التدليس\".\nقلت: وهذه الشروط لو التزمها ابن حبان في كل رجال \"ثقاته\"، لكان كتابه\nهذا - \"الثقات\" الذي عليه بنى كتابه الآخر \"الصحيح\" - في مقدمة الكتب المعتمدة\nفي التوثيق، ولكن ليتأمل القارئ الكريم:\nهل هذه الشروط الخمسة يمكن أن تنطبق على ما قال فيه ما تقدم نقله من\n\"ثقاته\"، كمن قال فيه: \" لا أعرفه ولا أعرف أباه \"، \"لست أعرفه بعدالة ولا\n_________\n(*) وقد أتمه الشيخ ﵀ - فيما نعلم-، ولم يُطبع بعدُ. (الناشر) .","vol":"13","page":701},{"text":"جرح\"! إلى غير ذلك من أمثال هؤلاء المتقدمة وغيرها؟!\nكيف يمكن أن يظن في أمثال هؤلاء الذين صرح ابن حبان بجهالتهم\nوضعفهم بعبارات مختلفة، أنه اجتمع فيهم: العدالة، والصدق، والفهم بما\nيحدث، والعلم بما يفسد معنى الحديث، ...؟!\nلا شك أن ما ادعاه من الشروط في رواة \"صحيحه\" غير مطابق لواقعه، ولا\nلرواة \"ثقاته \" الذين عليهم أقام كتابه \"الصحيح\".\nثم ألا يكفي دلالة على جهل هذا المعلق بهذا العلم الشريف وقواعده أنه\nخالف ما عليه أئمته في تراجم رواة الحديث؟! ففيهم المئات ممن وثقهم ابن حبان،\nومع ذلك لم يوثقوهم، يعلم ذلك كل من له عناية بعلم الجرح والتعديل، وهذا هو\nالمثال بين أيدينا فإن الحفاظ: النباتي، والذهبي، والعسقلاني لميوثقوا ابن\nالهضهاض هذا، فلا أدري كيف طاوعت هذا المعلق نفسه على مخالفتهم\nوالتطاول عليهم بتخطئتهم، وهو ابن هذا اليوم، لمَّا يتحصرم بعد؟!\nوإن مما يؤكد حداثته بهذا العلم وجهله به أنه بعد أن جوَّد إسناد الحديث - كما\nتقدم نقله عنه - أخذ يخرجه من رواية الشيخين وغيرهما من طريق سعيد بن\nالمسيب وأبي سلمة بن عبد الرحمن عن أبي هريرة. ولم يسق إسناده، فأوهم أن\nفيه حديث الترجمة، وهو في الحقيقة مما يوهن الحديث ويؤكد نكارته - كما أكشرت\nإلى ذلك في أول هذا التخريج -.\nثم إن الجملة الأخيرة من حديث الترجمة رواها أيوب عن أبي الزبير عن جابر\nمختصرًا جدًا بلفظ:\nإن النبي ﷺ لما رجم ماعز بن مالك، قال:","vol":"13","page":702},{"text":"\"لقد رأته يتخضخض في أنهار الجنة\".\nأخرجه ابن حبان أيضًا (١٥١٥) .\nقلت: ورجاله ثقات، لكن أبو الزبير مدلس، وقد عنعنه.\nوالقصة في \"الصحيحن \" وغيرهما من طريق أبي سلمة عن جابر أتمّ منه،\nوفيه:\nفقال له رسول الله ﷺ خيرًا، ولم يصل عليه.\nوهو مخرج في \"الإرواء\" (٧/٣٥٣)، فهذا يؤيد أن ما فِي حَدِيثِ أبي الزبير\nغير محفوظ. والله أعلم.\nوفي حديث بريدة بن الحصيب في آخر هذه القصة: فقال رسول الله ﷺ:\n\"لقد تاب توبة لو قسمت بين أمة، لوسعتهم \".\nرواه مسلم وغيره. وهو مخرج في \"الإرواء (٧/٣٥٦)، ففيه غنية عما لم يصح.\n<span data-type=\"title\" id=toc-6344>٦٣١٩ </span>- (اللَّهُمَّ! اغْفِرْ لِلأَحْنَفِ بْنِ قَيْسٍ) .\nضعيف.\nأخرجه البخاري في \"التاريخ الكبير\" (١/٢/٥٠) وفي \"الصغير\"\n(ص ٨٠ - هندية)، وابن سعد في \"الطبقات\" (٧/٧٣)، والحاكم (٣/٦١٤)، وكذا\nأحمد (٥/٣٧٢)، والطبراني في \"المعجم الكبير\" (٨/٣٢/٧٢٨٥)، وابن عشاكر\nفي \"تاريخ دمشق \" (٧/٤٢٤) كلهم من طريق حَمَّادِ بْنِ سَلَمَةَ عَنْ عَلِيِّ بْنِ زَيْدٍ\nعَنِ الْحَسَنِ: أنَّ الأَحْنَفِ بْنِ قَيْسٍ قَالَ:\nبينما أنا أَطُوفُ بِالْبَيْتِ فِي زَمَنِ عُثْمَانَ ﵁، إِذْ جاءَ رَجُلٌ\nمِنْ بَنِي لَيْثٍ، فأخذ بِيَدِي فَقَالَ: أَلا أُبَشِّرُكَ؟ فَقُلْتُ: بَلَى. فَقَالَ: هَلْ تَذْكُرُ إِذْ","vol":"13","page":703},{"text":"بَعَثَنِي رَسُولُ اللهِ ﷺ إِلَى قَوْمِكَ بني سعد، فَجَعَلْتُ أَعْرِضُ عَلَيْهِمُ الإِسْلامَ\nوَأَدْعُوهُمْ إِلَيْهِ، فَقُلْتَ أَنْتَ: إِنَّكَ تَدْعُو إِلَى الْخَيْرِ، وَتَأْمُرُ بِالخير، وإِنَّهُ لَيَدْعُو إِلَى\nالْخَيْرِ وَيَأْمُرُ بِالخير، فَبَلَّغْتُ ذَلِكَ إلى النَّبِيَّ ﷺ، فَقَالَ: ... فذكره. فَكَانَ\nالأَحْنَفُ ﵁ يَقُولُ: مَا من عَمَلِي شَيْءٌ أَرْجَى لِي مِنْهُ.\nوالسياق للحاكم وبيض له.\nقلت: وهذا إسناد ضعيف، الحسن - هو:البصري، وهو: مدلس وقد عنعنه.\nوعلي بن زيد - وهو: ابن جدعان، وهو: - ضعيف كما قال الحافظ في\n\"التقريب\". وقال في \"الإصابة\" - بعد أن عزاه لابن أبي عاصم فقط -:\n\"تفرد به علي بن زيد وفيه ضعف \".\nومما تقدم تعلم وهاء قول الهيثمي (١٠/٢) - بعد أن عزاه لأحمد والطبراني -:\n\"ورجال أحمد رجال الصحيح، غير علي بن زيد، وهوحسن الحديث \".\nكذا قال! وهو مدفوع بقول الحافظ المتقدم، ولو سلمنا جدلًا بما قال، فقد فاتته\nالعلة الأولى وهي العنعنة!\n<span data-type=\"title\" id=toc-6345>٦٣٢٠ </span>- (من قال حين يَنْصَرِفُ من صلاته: [باسمِ اللهِ] سبحان\nالله العظيمِ وبِحَمْدِهٍِ، ولا حولَ ولا قوةَ إلا بالله ثلاثَ مراتٍ، قام\nمغفورًا له) .\nمنكر.\nأخرجه ابن أبي حاتم في \"الجرح والتعديل\" (٢/٤/٣٧٥) - معلقًا\nوالزيادة له -، وابن السني في \"عمل اليوم والليلة\" (٤٥/١٢٦)، والطبراني في\n\"الدعاء\" (٢/١١٣٦/٧٣٢) من طريقين عن نصر بن علي: ثنا خلف بن عقبة، ثنا","vol":"13","page":704},{"text":"أبو الزهراء خادم أنس بن مالك عن أنس بن مالك ﵁ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، فيه مجهولان:\nأبو الزهراء: ذكره ابن أبي حاتم، وساق له هذا الحديث، وقال:\n\" روى عنه خالد (!) بن عقبة القشيري\". ولم يزد!\nقلت كذا وقع فيه: (خالد) ... وهو خطأ مطبعي، فقد أورده على الصواب\nفي حرف الخاء، فقال:\n\"خلف بن عقبة القشيري، روى عن أبي الزهراء خادم أنس عن أنس، روى\nعنه نصر بن علي الجهضمي \".\nقلت فهو مجهول، لتفرد الجهضمي بالرواية عنه.\nقلت: ومن الغريب أن المعلق على \"الدعاء\" لم يقف عليه! [فقد قال:]\n\"في إسناده خالد بن النضر - شيخ الطبراني - وخلف بن عقبة: لم أقف\nعليهما\"!!\nقلت: أما خلف: فقد أوقفناك عليه في كتاب من أشهر وأقدم كتب الجرح\nوالتعديل. ومن الظاهر أن رجع إليه، فلم يقع بصره عليه.\nوأما خالد بن النضر: فهو أبو يزيد القرشي البصري، روى له الطبراني في\n\"المعجم الصغير\" (٨٩ هندية، رقم ٣٥ - \"الروض النضير\")، فالظاهر أنه من مشايخه\nالمجهولين، لقلة حديثه عنه، لكنه قد توبع - كما تقدمت الإشارة إلى ذلك -، فهو\nعند ابن السني عن شيخه محمد بن هارون الحضري، وهو ثقة حافظ مشهور،\nأكثر عنه الطبراني.","vol":"13","page":705},{"text":"<span data-type=\"title\" id=toc-6346>٦٣٢١ </span>- (إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ الْمُسْلِمِ، فَأَطْعَمَهُ فَلْيَأْكُلْ\nمِنْ طَعَامِهِ، وَلَا يَسْأَلْهُ عنه، وَإِنْ سَقَاهُ شَرَابًا، فَلْيَشْرَبْ مِنْ شَرَابِهِ وَلَا\nيَسْأَلْهُ عَنْهُ، فَإِنْ خَشِىَ مِنْهُ، فَلْيَكْسِرْهُ بِالْمَاءِ) .\nضعيف بزيادة: (الخشية) .\nأخرجه ابن الجعد في \"مسنده\" (٢/١٠/٣٠٧١)،\nومن طريقه الدارقطين في \"سننه\" (٤/٢٥٨/٦٥)، وكذا ابن عدي في \"الكامل\"\n(٦/٣٠٩) . قال ابن الجعد: أَخْبَرَني الزَّنْجِىُّ: أَخْبَرَني زَيْدُ بْنُ أَسْلَمَ [عَنْ سُمَىٍّ]\nعَنْ أَبِى صَالِحٍ عَنْ أَبِى هُرَيْرَةَ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: الزنجي هذا - واسمه مسلم بن خالد المكي، وهو -: مختلف فيه،\nوالمتقرر فيه عند الحفاظ المتأخرين أنه صدوق سيئ الحفظ، ولذلك أورده الذهبي\nفي \"الميزان\"، وحكى أقوال الأئمة المختلفة فيه، وساق له بعض الأحاديث مما أنكر\nعليه، ثم ختم عليه ترجمته بقوله:\n\"فهذه الأحاديث وأمثالها تُردُّ بها قوة الرجل ويُضَعَّف\". وقال في \"الكاشف\":\n\"وثق، وضعفه أبو داود لكثرة غلطه \". وقال الحافظ في التقريب:\n\"صدوق كثير الأوهام \".\nوقد ذكر ابن عدي في ترجمته أنه تفرد بروايته عن زيد بن أسلم، وقال:\nوقد روي عن زيد بن أسلم عن أبيه عن أبي هريرة من رواية عبد الرحمن بن\nزيد بن أسلم عن أبيه \".\nقلت: ولم أقف على لفظ رواية عبد الرحمن هذا مع كونه ضعيفًا، وبعضهم","vol":"13","page":706},{"text":"ضعفه جدًا، وهو راوي حديث توسل آدم بالنبي ﷺ، وقد تقدم في المجلد الأول\n(٢٥ - ح) .\nوأما العلة الأخرى: فهي الاختلاف على الزنجي في الجملة الأخيرة من الحديث:\n\"فإن خشي منه، فليكسره بالماء\"، فإن ابن عدي لم يذكرها في الحديث،\nوكذلك أخرج الحديث جمع من الأئمة من طرق صحيحة عن الزنجي دونها.\nوكذلك رواه ابن عجلان عن سعيد عن أبي هريرة دونها، ولذلك أخرجته في\n\"الصحيحة\" (٦٢٧) من رواية أحمد وغيره دونها.\nثم هي مفسدة للمعنى الظاهر من سياق الحديث. والله ﷾ أعلم.\nثم رأيت لابن الجعد متابعًا عند الطحاوي في \"شرح المعاني\" (٢/٣٢٩) من\nطريق أسد بن موسى قال: حدثنا مسلم بن خالد ... به.\n<span data-type=\"title\" id=toc-6347>٦٣٢٢ </span>- (كان إذا رَفَعَ رأسَه إلى سَقْفِ البيتِ، قال: سبحانك اللهم\nوبِحَمْدِك، أستَغْفِرُك وأتوبُ إليك. قالتْ عائشةُ: فسألتُه عنهن؟ فقال:\nأُمِرْتُ بهن) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٥٠/١/٧٣١٤) من طريق أحمد\nبن المقدام العجلي: ثنا النضر بن أبي النضر عن عمرو بن عبد الجبار عن\nالحكم بن عتيبة عن مسروق عن عائشة قالت: ... فذكره. وقال:\n«لم يروه عن الحكم إلا عمرو بن عبد الجبار، ولا عن عمرو إلا النضر بن أبي\nالنضر، تفرد به أبو الأشعث» .","vol":"13","page":707},{"text":"قلت: وهو ثقة، وهو أحمد بن المقدام. لكن النضر بن أبي النضر: لم أجد له\nترجمة.\nوعمرو بن عبد الجبار - الظاهر أنه السنجاري -: قال ابن عدي في \"الكامل\"\n(٥/١٤١):\n\"روى عن عمه عبيدة بن حسان مناكير \".\nثم ساق له عدة أحاديث عن عمه بأسانيد له، ثم قال:\n\"كلها غير محفوظة\".\nوالحديث أورده الهيثمي في \"المجمع\" (١٠/١٤٢) وقال:\n\"رواه الطبراني في \"الأوسط\"، وفيه من لم أعرفه \".\nقلت والحديث صحيح دون رفع الرأس إلى السقف، كذلك رواه الشعبي عن\nمسروق ... أتم منه بنحوه، وفيه أن ذلك كان في آخر أمره.رواه مسلم وغيره. وهو\nمخرج في \"الصحيحة\" (رقم ٣١٧٥) .\nولعائشة حديث آخر: أنه كان يقول ذلك إذا ختم المجلس وقام منه، وهو المسمى\nبكفارة المجلس، وقد خرجته أيضًا هناك (٣١٦٤) .\n<span data-type=\"title\" id=toc-6348>٦٣٢٣ </span>- (إنَّ شِرَارَ الرَّوَايَا رَوايا الْكَذِبُ، وَلا يَصْلُحُ مِنَ الْكَذِبِ\nجِدٌّ وَلا هَزْلٌ، وَلا يَعِد الرَّجُلُ ابنَه، ثمَ لا يُنْجِزُ لهُ، إِنَّ الصِّدْقَ يَهْدِي\nإِلَى الْبِرِّ ...) .\nضعيف.\nأخرجه الدارمي في \"سننه\" (٢/٢٩٩ - ٣٠٠) من طريق إدريس","vol":"13","page":708},{"text":"الأودي عن أبي إسحاق عن أبي الأحوص: أن عبد الله يرفع الحديث إلى النبي\nﷺ ...\nقلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين، غير أن البخاري إنما\nروى لأبي الأحوص في \"الأدب المفرد\" - واسمه: عوف بن مالك بن نضلة -، إلا\nأن أبا إسحاق - وهو: عمرو بن عبد الله السَّبيعي - مدلس وكان اختلط.\nوإدريس الأودي لا يعرف أنه روى قبل الاختلاط، وقد خالفه شعبة،\nفجعله موقوفًا إلا جملة الصدق، فقال أحمد في \"مسنده\" (١/٤١٠): ثنا عفان:\nثنا شعبة قال: قال أبو إسحاق نا عن أبي الأحوص قال: كان عبد الله يقول:\nإن الكذب لا يصلح منه جد ولا هزل ... إلى وقله: ثم لا ينجز له. قال:\nوإن محمدًا قال لنا:\n\"لا يزال الرجل يصدق حتى يكتب عند الله صدِّيقًا، ولا يزال الرجل يكذب\nحتى يكتب عند الله كذابًا \".\nقلت: وهذا إسناد صحيح، لأن شعبة قد روى عن أبي إسحاق قبل الاختلاط،\nوقد فرَّق بين قول ابن مسعود الموقوف، وقول النبي ﷺ المرفوع، وقد أخرج هذا\nالمرفوع وحده الطيالسي في \"مسنده\" (٣٩/٣٠١) قال: حدثنا شعبة قال: أخبرني\nأبو إسحاق قال: سمعت أبا الأحوص يحدث عن عبد الله قال: إن محمدًا قال:\n\"إن الرجل ليصدق ... \" الحديث.\nوأخرجه مسلم (٨/٢٨ - ٢٩) من طريق أخرى عن شعبة ... به.\nولشعبة فيه إسناد آخر: فقال الطيالسي (٣٣/٢٤٧): حدثنا شعبة عن\nمنصور عن أبي وائل عن عبد الله عن النبي ﷺ قال:","vol":"13","page":709},{"text":"\"لا يزال العبد يصدق ... \" الحديث.\nوأخرجه أحمد (١/٣٩٣)، وابن حبان (١/٢٤٥/٢٧٢) من طريق محمد بن\nجعفر: حدثنا شعبة ... به.\nوتابعه جرير عن منصور ... به، وفيه زيادة.\nأخرجه البخاري (١٠/٥٠٧/٦٠٩٤)، ومسلم (٨/٢٩)، وابن حبان (١/٢٤٦/\n٢٧٣ و٢٧٤)، والبيهقي في \"الشعب\" (٤/١٩٩) .\nوتابعه أبو الأحوص عن منصور ... به، أتم منه.\nأخرجه مسلم.\nوتابع منصورًا الأعمش ... به.\nأخرجه مسلم والبخاري في \"الأدب المفرد\" (٣٨٦)، وابن حبان (رقم ٢٧٢)،\nوابن أبي شيبة في \" المصنف\" (٨/٥٩٠ - ٥٩١)، وكذا أبو داود في \"السنن\" (٤٩٨٩)،\nوأحمد (١/٣٨٣) من طرق عنه.\nقلت: فهذه الطرق الصحيحة عن أبي إسحاق السبيعي وغيره تدل على أنه\nخلط حديث ابن مسعود الموقوف بحديثه المرفوع، وأنه لما حدَّث بالحديث قبل\nاختلاطه وتلقاه عنه شعبة، فرَّق بين الموقوف والمرفوع، وهذا هو الصواب.\nويؤيد ذلك أن هذا الموقوف جاء من طرق أخرى عن ابن مسعود: فقال البخاري\nفي \"الأدب المفرد\" (٣٨٧): حديثنا قتيبة قال: حدثنا جرير عن الأعمش عن\nمجاهد عن أبي معمر عن عبد الله قال: ... فذكره، مثل رواية عفان المتقدمة.\nوتابعه وكيع عن الأعمش ... به.","vol":"13","page":710},{"text":"أخرجه ابن أبي شيبة (٨/٥٩١/٥٦٥٣) .\nوهذا إسناد صحيح أيضًا على شرط الشيخين، وأبو معمر اسمه عبد الله بن\nسَخبرة الكوفي.\nوأخرجه أيضًا من طريق الأعمش عن إبراهيم عن عبد الله، وعن عمرو بن مرة\nعن أبي البختري عنه، وزاد:\nثم تلا عبد الله، ﴿اتقوا الله وكونوا مع الصادقين﴾ .\nوكأنَّ البخاري ﵀ أشار إلى هذه الرواية بترجمته بقوله:\n\"باب قول الله تعالى: ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين﴾،\nوما ينهى عن الكذب \".\nثم ساق الحديث المرفوع، ولم يشر الحافظ إلى ذلك على خلاف عادته.\nثم رأيت لحديث الترجمة طريقًا أخرى عند ابن ماجه (١/١٨/٤٦) من طريق\nعبيد بن ميمون المدني عن محمد بن جعفر بن أبي كثير عن موسى بن عقبة عن\nأبي إسحاق به مطولًا مرفوعًا بلفظ:\nإنما هما اثنتان: الكلام والهدى ... \" الحديث بطوله، وفيه حديث الترجمة.\nوعبيد هذا مجهول - كما قال أبو حاتم -، وأما ابن حبان فذكره على قاعدته\nفي \"الثقات\"!\nوأخرجه البيهقي في \"الشعب\" (٤/٢٠١/٤٧٨٨) من طريق عبد الرزاق: أنا\nمعمر عن أبي إسحاق ... به موقوفًا عليه بتمامه، لكن وقع فيه:\n\"وشر الرؤيا الرؤيا الكذب\"!","vol":"13","page":711},{"text":"وهو خطأ مطبعي.\nورواه عبد الرزاق في \"المصنف\" (١١/١٥٩/٢٠١٩٨) عن معمر قال: قال غير\nجعفر بن برقان: عن ابن مسعود ... به نحوه، وفي حديث الترجمة موقوفًا أيضًا.\nوكذلك رواه البيهقي أيضًا برقم (٤٧٨٦) من طريق عبد الرزاق ... به. وهو ظاهر الانقطاع.\n(تنبيه): عزا بعضهم حديث الترجمة لكتاب مسلم، زيادة فِي حَدِيثِ ابن\nمثنى وابن بشار، يعني: من طريق شعبة المتقدمة عن أبي إسحاق عن أبي\nالأحوص ... ذكره الحافظ في \"الفتح\" (١٠/٥٠٩) ثم قال:\n\"قلت: لم أر شيئًاُ من هذا في \"الأطراف\" لأبي مسعود، ولا في \"الجمع بين\nالصحيحين\" للحميدي. قال:\n\"والروايا\" جمع رويَّة ... بالتشديد، وهو ما يتروى فيه الإنسان قبل قوله أو فعله.\nوقيل: هو جمع (راوية): أي: للكذب، والهاء للمبالغة \".\n<span data-type=\"title\" id=toc-6349>٦٣٢٤ </span>- (سيُقْتَلُ بـ (عذراءَ) ناسٌ يَغْضَبُ اللُه لهم، وأهلُ السماءِ) .\nضعيف.\nأخرجه البيهقي في \"دلائل النبوة\" (٦/٤٥٧)، وابن عساكر في\n\"تاريخ دمشق\" (٤/٢٧٢) كلاهما من طريق يعقوب بن سفيان: حدثنا حرملة:\nأخبرنا ابن وهب: أخبرنا ابن لهيعة عن أبي الأسود قال:\nدخل معاوية على عائشة فقالت: ما حملك على قتل أهل (عذراء): حُجر\nوأصحابه؟ فقال: يا أمَّ المؤمنين! إني رأيت قتلهم صلاحًا للأمة، وبقاءهم فسادًا\nللأمة. فقالت: سمعت رسول الله ﷺ يقول: ... فذكره.","vol":"13","page":712},{"text":"قلت: وهذا إسناد ضعيف. رجاله كلهم ثقات، لكنه معضل، فإن أبا الأسود\nهذا - واسمه: محمد بن عبد الرحمن بن نوفل - من أتباع التابعين، ولذلك قال\nابن كثير عقبه في \"البداية\" (٦/٥٥):\n\"وهذا إسناد ضعيف منقطع\".\nوبالانقطاع أعله الحافظ أيضًا في ترجمة حجر من \"الإصابة\".\nوأعله الحافظ ابن عساكر بعلة أخرى وهي الوقف، فقال عقبه:\n\"ورواه ابن المبارك عن ابن لهيعة فلم يرفعه\".\nثم ساق إسناده إليه عن ابن لهيعة: حدثني خالد بن يزيد عن سعيد بن\nأبي هلال:\nأن معاوية حج فدخل على عائشة رضي الله تعالى عنها فقالت يا معاوية!\nقتلت حجر بن الأدبر وأصحابه؟! أما والله! لقد بلغني أنه سيقتل بـ (عذراء) سبعة\nرجال يغضب الله تعالى لهم وأهل السماء.\nقلت وهذا منقطع أيضًا سعيد بن أبي هلال من أتباع التابعين أيضًا، على\nأن أحمد وغيره رماه بالاختلاط.\n<span data-type=\"title\" id=toc-6350>٦٣٢٥ </span>- (إن العَجَمَ - أو العَدوَّ - لا ينصروني على قوم) .\nمنكر.\nأخرجه البخاري في \"التاريخ\" (٤/١/٣٨٧) معلقًا في ترجمة مسلمة\nابن محارب الزيادي عن أبيه أن معاوية كتب إلى زياد: سمعت رسول الله ﷺ\nيقول: ... فذكره.\nقلت وهذا إسناد مجهول، مسلمة هذا لم يذكر البخاري مع حديثه هذا","vol":"13","page":713},{"text":"شيئًا يدل على حاله. ونحوه ابن أبي حاتم، سوى أنه قال:\n\"روى معتمر بن سليمان عن رجل من أهل الكوفة عنه، وروى أبو الحسن\nالمدائني عنه\".\nوأما ابن حبان فذكره في \"أتباع التابعين من الثقات\" (٧/٤٩٠) على قاعدته\nفي توثيق المجهولين! وقال:\n\"يروي عن أبيه عن معاوية، روى عنه إسماعيل ابن علية\".\nقلت: فكأنه أشار إلى هذا الحديث.\nوأبوه محارب الزيادي: لم أجد له ترجمة.\nوأما أبو الحسن المدائني - الذي روى عن مسلمة الزيادي فهو: علي بن محمد\nالأخباري المشهور صاحب التصانيف، وهو - صدوق ضعفه ابن عدي بقوله:\n\"ليس بالقوي\".\nفاعلم أنه يروي عنه الإمام الطبري في \"تاريخه\" كثيرًا من الحوادث والوقائع\nبواسطة شيخه عمر بن شبّة عنه عن مسلمة بن محارب هذا، ولما كان لم يدرك\nعصر الصحابة لكونه من أتباع التابعين - كما تقدم عن ابن حبان -، فتكون كل\nرواياته ووقائعه التي يرويها عن الصحابة منقطعة لا تصح، وبخاصة وهو نفسه ممن\nلم تثبت عدالته وحفظه - كما سبق -، فمن الجهل بل الجهالة بمكان ما صنعه\nذلك (السخاف) في تعليقه على \"دفع شبه التشبيه\" (ص ٢٣٦ - ٢٣٧) من الطعن\nفي معاوية ﵁ بروايات ساقها دون تمييز ما صح منها مما لم يصح، وما\nصح منها - وله تأويل صحيح عند العلماء، فهو - لا يذكره، وما لم يصح منها\nيذكره، ويكتم علته، لأن الغاية تبرر الوسيلة عنده، ومن ذلك ما نقله من \"تاريخ","vol":"13","page":714},{"text":"الطبري\" و\"كامل ابن الأثير\" أن سبب موت عبد الرحمن بن خالد بن الوليد كان\nمعاوية! وذلك أنه أمر نصرانيًا أن يدس في شرابه سمًا فشربه فمات!!\nو(السخاف) هذا شديد الطعن في معاوية ﵁، وقد سوّد في تعليقه\nالمشار إليه ثماني صفحات في ذم معاوية، ويتهمه بما ليس فيه، ويحرِّف الروايات\nالتاريخية ويحمِّلها من المعاني ما لا تحتمل، فلعل الله ييسر له مؤمنًا يكشف\nللناس ما في كلامه من الدس والافتراء على هذا الصحابي الجليل، صاحب\nالفتوحات الإسلامية التي لا تنسى.\nوأما افتراؤه عليَّ وتحريفه كلامي، ورميه إياي ولغيري بالتجسيم والجهل\nفشيء يصعب حصره! عامله الله بما يستحق!\n<span data-type=\"title\" id=toc-6351>٦٣٢٦ </span>- (ثلاثةُ أصوات يحبُّها اللهُ: صوتُ الملائكةِ، وصوتًُ\nالذي يَقْرَأُ القرآن، وصوتُ المستغفرينَ بالأَسْحارِ) .\nموضوع.\nأخرجه الديلمي في \"مسنده\" (١/٦٤ - الغرائب) من طريق وهب\nابن حفص: حدثنا عثمان بن عبد الرحمن عن عنبسة عن محمد بن زادان عن\nأم محمد بنت سعد بن زيد بن ثابت قالت: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا موضوع، آفته أحد من دون أم محمد هذه.\nأولًا: محمد بن زادان: قال الحافظ في \"التقريب\":\n\"متروك\".\nثانيًا: عنبسة - وهو: ابن عبد الرحمن الأموي -: قال الحافظ:\n\"متروك، رماه أبو حاتم بالوضع \".","vol":"13","page":715},{"text":"ثالثًا: عثمان بن عبد الرحمن، وهو الوقاصي، قال الحافظ:\n\"متروك، وكذبه ابن معين \".\nرابعًا: وهب بن حفص - وهو البجلي الحراني -: قال الذهبي في \"الميزان\":\n\"كذبه الحافظ أبو عروبة، وقال الدارقطني: كان يضع الحديث \".\nقلت: ولعل ذلك يم يكن عن قصد منه، وإنما أدركته غفلة الصالحين، فقد\nقال ابن حبان في \"الضعفاء\" (٣/٧٦):\n\"كان شيخًا مغفلًا، يقلب الأخبار ولا يعلم، ويخطئ فيها ولا يفهم \".\nوأما أم محمد هذه: فلم أعرفها، والظاهر أنه خطأ من الناسخ، وأن الصواب:\n\"أم سعد بنت زيد بن ثابت \" ... بإسقاط \" \"محمد بنت\"، وعلى الصواب وقع في\n\"كنز العمال\" (١٢/٣٢٥/٣٥٢٨٥) معزوًا لـ \"الديلمي\"، وكذا في \"الفردوس\" لأبيه\n(٢/١٠١/٢٥٣٨)، لكنه لم ينسبها، بل قال \"أم سعد\". ووقع في مصورة \"الجامع\nالكبير\" التي عندي وفي مطبوعته أيضًا (رقم ١٣٠٧٥):\n\"وأم محمد بنت زيد بن ثابت\"، وذكر المعلق عليه أنه كذلك في الأصول\n- يعني: نسخ \"الجامع\" الخطية -. وأشار إلى أنه خطأ، وأنه في \" تسديد القوس\"\nعلى الصواب.\n<span data-type=\"title\" id=toc-6352>٦٣٢٧ </span>- (كان يأمر بدفن الدم إذا احتجم) .\nموضوع.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٥٠/٢/٨٦٩)، وابن منده\n- كما في \"الإصابة\" - من طريق عنبسة بن عبد الرحمن بن سعيد بن العاص\nعن محمد بن زاذان عن أم سعد امرأة (!) زيد بن ثابت قالت: ... فذكره.\nوقال الطبراني:","vol":"13","page":716},{"text":"\"لا يروى عن أم سعد إلا بهذا الإسناد، تفرد به عنبسة \".\nقلت: وهو متهم بالوضع - كما تقدم في الحديث الذي قبله -، وقد تقدمت\nله بعض الأحاديث الموضوعة، فانظر إن شئت الأرقام: (٤٣٥ و٥١٨ و٦٦٤ و٨٣٧\nو٨٦١)، وهذا الأخير من روايته عن محمد بن زاذان هذا عن أم سعد هذه عن زيد\nابن ثابت!\nومحمد بن زاذان: متروك - كما تقدم أيضًا آنفًا -، وأزيد هنا فأقول:\nقال ابن عبد البر في ترجمة أم سعد بنت زيد بن ثابت الأنصاري هذه:\n\"روى عنها محمد بن زاذان، يقال إنه لم يسمع منها، وبينهما عبد الله بن\nخارجة. لها عن النبي ﷺ أحاديث، منها أنه أمر بدفن الدم إذا احتجم \".\nقال الحافظ عقبه:\n\"قلت: وصله ابن ماجه والحسن بن سفيان وأبو يعلى وابن منده وغيرهم\".\nقلت: وهذا وهم من الحافظ ﵀، فإن ابن ماجه لم يرو لها - هذا الحديث -\nولا غيره سوى حديث واحد في فضل الخل، وأنه كان إدام الأنبياء، من هذه الطريق،\nوقد خرجته في \"الصحيحة \" تحت حديث:\n\"نعم الإدام الخل\". رقم (٢٢٢٠) .\nوقد ساق الحافظ عدة أحاديث أخرى من هذا الوجه من رواية ابن منده\nأيضًا وختمها بقوله:\n\"وعنبسة بن عبد الرحمن من المتروكين\".\nقلت: وغفل عنه الهيثمي، فأعله بمن دونه فقال (٥/٩٤):\n\"رواه الطبراني في \"الأوسط\"، وفيه هياج بن بسطام، وهو ضعيف\".","vol":"13","page":717},{"text":"قلت: وهذا إعلال قاصر، لأمرين:\nالأول: أنه لم يتفرد به - كما أشار إلى ذلك الطبراني فيما نقلته آنفًا عنه -،\nوقد رواه ابن منده من غير طريقه - كما أشرت إلى ذلك في التخريج -، وعلقه ابن\nالأثير في \" أسد الغابة\" (٦/٢٣٨) من وجه ثالث عن عنبسة.\nوالآخر: أن عنبسة شر بكثير من هياج بن بسطام، فإن هذا قد وثق، وقال\nالحافظ في \"التقريب\":\n\"ضعيف\" ... فأين هذا من قوله المتقدم في عنبسة: أنه من المتروكين؟! ونحوه\nمحمد بن زاذان - كما تقدم أيضًا -.\nوقد روي في دفن الدم مطلقًا حديث آخر، ولكن لا يعرف له إسناد، وقد\nسبق ذكره تحت الحديث المتقدم (٢٣٥٧) .\nولعنبسة هذا بإسناده المذكور حديث آخر في وضع القلم على الأذن، تقدم\nبرقم (٨٦٥)، إلا أنه قال:\n\"عن أم سعد عن زيد بن ثابت\"!\n<span data-type=\"title\" id=toc-6353>٦٣٢٨ </span>- (كُلُّ مُخَمِّرٍ خَمْرٌ، وَكُلُّ مُسْكِرٍ حَرَامٌ، وَمَنْ شَرِبَ مُسْكِرًا،\nبُخِسَتْ صَلَاتُهُ أَرْبَعِينَ صَبَاحًا، فَإِنْ تَابَ، تَابَ اللَّهُ عَلَيْهِ، فَإِنْ عَادَ\nالرَّابِعَةَ، كَانَ حَقًّا عَلَى اللَّهِ أَنْ يَسْقِيَهُ مِنْ طِينَةِ الْخَبَالِ. قِيلَ: وَمَا طِينَةُ\nالْخَبَالِ؟ قَالَ: صَدِيدُ أَهْلِ النَّارِ.\nوَمَنْ سَقَاهُ صَغِيرًا لَا يَعْرِفُ حَلَالَهُ مِنْ حَرَامِهِ، كَانَ حَقًّا عَلَى اللَّهِ\nأَنْ يَسْقِيَهُ مِنْ طِينَةِ الْخَبَالِ) .\nمنكر بجملة: (إسقاء الصغير) .\nأخرجه أبو داود (٣٦٨٠)، ومن طريقه البيهقي","vol":"13","page":718},{"text":"\"في السنن\" (٨/٢٨٨)، وابن عبد البر في \"التمهيد\" (١/٢٥٥) قال: حدثنا\nمحمد بن رافع النيسابوري: حدثنا إبراهيم بن عمر الصنعاني قال: سمعت\nالنعمان يقول: عن طاوس عَنْ اِبْنِ عَبَّاسٍ عن النبي ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات، غير إبراهيم بن عمر الصنعاني،\nوَهُوَ مَجْهُولٌ الحال، لم يرو عنه مع النيسابوري هذا غير نوح بن حبيب، ولم يوثقه\nأحد حتى ولا ابن حبان! ولذلك بيَّض له الذهبي في \"الكاشف\"، وقال الحافظ\nفي \"التقريب\":\n\" مستور\". وقال في \"تهذيبه\":\n\"وليس هوابن كيسان، فإنه متأخر عنه، روى عن النعمان بن أبي شيبة ...\nأخرج له أبو داود حديثًا واحدًا في (الأشربة) من رواية طاوس عَنْ اِبْنِ عَبَّاسٍ \".\nيعني: هذا - كما هو ظاهر -، وأشار بقوله: \"وليس هو ابن كيسان\" - لأن هذا\nصنعاني أيضًا - دفعًا للالتباس، فإنهما من طبقة واحدة، وقد جعلهما في\n\"التقريب\"، من الطبقة السابعة، وابن كيسان ثقة، فكان التنبيه على أنه غيره\nضروريًا جدًا، وهذا مما لم ينتبه له كثيرون، فظنوه ابن كيسان، وعليه صححوا\nالحديث! ومنهم أنا شخصيًا، فقد كنت خرجته في \"الصحيحة\" برقم (٢٠٣٩)،\nفأستغفر الله وأتوب إليه ﴿ربنا لا تؤاخذنا غن نسينا أو أخطأنا﴾ .\nولقد كان سبب انتباهي لهذا الخطأ أنني رأيت الحديث في كتاب \"الوهم\nوالإيهام\" لابن القطان (٢/١٧٢/١ - ٢)، أورده تحت (باب ذكر أحاديث ضعفها\n(يعني: عبد الحق) وهي صحيحة أو حسنة، وما أعلها به ليس بعلة) (ق ١٥٤/١)،\nوفي النسخة المصورة بياض، لم أعرف بماذا أعله عبد الحق، لكن يظهر من كلام","vol":"13","page":719},{"text":"ابن القطان الآتي أن عبد الحق كان ساق الحديث بسند أبي داود، فإنه قال:\n\"فإنه عهد فيما هو صحيح، بل فيما هو حسن، بل فيما هو ضعيف من\nالترغيب يكتبها مقتصرًا على صحابيها، فمتى ذكر حديثًا بسنده، فقد\nعرَّضه لنظرك، وتبرأ لك من عهدته. وليس هذا الحديث عندي بضعيف، بل هو\nصحيح، فقد كان يجب أن يذكره بغير إسناد. والنعمان - هو: ابن أبي شيبة\nالجَنَدي الصنعاني - ثقة مأمون كيس، وإبراهيم بن عمر الصنعاني ثقة أيضًا،\nوسائرهم لا يسأل عنه،فاعلم ذلك \"!\nومن الواضح أن ابن القطان توهم أن إبراهيم هذا هو ابن كيسان الثقة - لما\nتقدم -، وبخاصة أن من مذهبه أن المستور ومجهول الحال لا يحتج به بحال - كما\nذكر ذلك في أماكن عديدة من كتابه -، فهو الذي وقع في (الوهم) وليس عبد الحق.\nوفي قوله: \"فمتى ذكر حديثًا بسنده ... وتبرأ لك من عهدته \" فائدة مهمة\nطالما كنا ولا نزال نلفت نظر القراء إليها ونقول:\nإنه لا يلزم من سكوت المؤلف على حديث ما ساقه بسنده أنه قوي عنده،\nكلا، فإن ذِكْرَه لإسناده يعني بلسان الحال - ولسان الحال أنطق من لسان المقال -:\nانظر فيه لتتبين أصحيح هو أم لا؟ وهذا ما يغفل عنه كثير [من] المؤلفين اليوم،\nوفيهم بعض الدكاترة، فيتوهمون من السكوت عن السند الصحة! وهذا مما يقع فيه\nكثيرًا الشيخان الحلبيان اللذان اختصرا \"تفسير ابن كثير\"، فإنهما قد صححا كثيرًا\nمن أحاديث \"التفسير\" في \"مختصريهما\"، وطالما نبهت على الكثير من أحاديثهما\nالضعيفة في هذه \"السلسلة\" وغيرها، وهذا الحديث بالذات من تلك الأحاديث\nالتي أوردها الشيخ نسيب الرفاعي في \"مختصره\" (٢/٨٣) مغترًا بسكوت ابن كثير\nعليه، مع أنه ساقه بإسناد أبي داود بتمامه قائلًا:","vol":"13","page":720},{"text":"\"تفرد به أبو داود\".\nأقول: فلما رأيت الحديث عند ابن القطان مصححًا، رجعت إلى \"ترغيب\"\nالمنذر مقدرًا أنه فيه، وأنني على ذلك لا بد أنني كنت علقت قديمًا عليه،\nفوجدتني قد أعللته بالصنعاني المستور! وباستنكار أبي زرعة لحديثه، وبإشارة\nالبيهقي لتضعيفه!\nثم تابعت البحث، فوجدت أنني قد خرجت الحديث في \"الصحيحة\" في\nالمجلد الخامس برقم (٢٠٣٩)، فاستأنفت دراسة إسناده من جديد، فتبينت أنني\nكنت واهمًا فيه وأن الصواب ما كنت علقته على \"الترغيب\"، فالحمد لله الذي\nهدانا لهذا، وما كنا لنهتدي لولا أن هدانا الله.\nأما الاستنكار المشار إليه فهو ما في كتاب \"العلل\" لابن أبي حاتم، قال (٢/٣٦):\nسئل أبو زرعة عن حديث رواه محمد بن رافع عن إبراهيم بن عمر الصنعاني\n(فذكره بتمامه، ثم قال:) فقال أبو زرعة:\n\"هذا حديث منكر\".\nقلت: وإن مما يؤكد نكارته: أن الحديث أخرجه الطبراني في \"المعجم الكبير\"\n(١١/١٩٢/١١٤٦٥) من طريق أخرى من حديث عطاء بن أبي رباح عن ابن\nعباس ... به إلى قوله:\n\"صديد أهل النار\" ... دون زيادة جملة (إسقاء الصغير): فهي المنكرة من\nالحديث، وإلا فسائره رواه جمع آخر من الصحابة، خرج أحاديثهم المنذري في\n\"الترغيب\" (٣/١٨٥ - ١٨٧) وهذه أرقامها من الطبعة المنيرية (٣٢ و٣٨ و٤٥ و٤٦\nو٤٨ و٤٩ و٥١)، وقد أخرج بعضها البيهقي في \"الشعب\" (٥/٧ - ٨)، منها","vol":"13","page":721},{"text":"حديث ابن عمر بالسند الصحيح دون الزيادة. ثم اشار إلى ضعفها بقوله عقبه:\n\"وروي ذلك عَنْ اِبْنِ عَبَّاسٍ ... \".\nثم ذكر الطرف الأخير منه الذي فيه الزيادة.\nولم ينتبه الشيخ شعيب للفرق بين حديث ابن عباس هذا، وحديث ابن\nعمر، فجعل حديث هذا شاهدًا لذاك، وهذا لا يجوز، لأنه شاهد قاصر، ليس فيه\nالزيادة - كما سبقت الإشارة إليه -، مع أنه قد أعله باختلاط عطاء بن السائب،\nوفاته أنه عند البيهقي من رواية حماد بن زيد، وهو قد روى عنه قبل الاختلاط،\nلكنه - والحق يقال - قد تنبه لكون إبراهيم بن عمر الصنعاني هو المستور، خلافًا\nللمعلقين على \"التمهيد\"، فقالا: إنه \"إبراهيم بن عمر الصنعاني ابن كيسان أبو\nإسحاق صدوق\"!\n<span data-type=\"title\" id=toc-6354>٦٣٢٩ </span>- (إنَّ كُرْسِيَّهُ وّسِعَ السماواتِ والأرضَ، وإنه لَيَقْعُدُ عليه،\nفما يَفْضُلُ عنه إلا قَدْرُ أَرْبَعِ أصابع - ومد أصابعه الأربع -، وإن له أَطِيْطًا\nكأطيطِ الرَّحْل [إذا رُكِبَ]) .\nمنكر.\nأخرجه الدارمي عثمان بن سعيد في \"الرد على بشر المريسي\" (ص٧٤)،\nوعبد الله بن أحمد في \"السنة (ص ٧١) من طريق إسرائيل عن أبي إسحاق عن\nعبد الله بن خليفة قال:\n: أتت امرأة إلى النبي ﷺ فقالت: ادع الله أن يدخلني الجنة. فعظم الرب،\nفقال: ... فذكره.\nهكذا أخرجاه من طريقين عن إسرائيل. وأخرجه الخطيب في \"تاريخ بغداد\"\n(٨/٥٢)، ومن طريقه ابت الجوزي في \"العلل\" (١/٤) من طريق الحسين بن شبيب","vol":"13","page":722},{"text":"الآجري: أخبرنا أبو حمزة الأسلمي - بـ (طرسوس) -: حدثنا وكيع: ثنا أبو\nإسرائيل عن أبي إسحاق ... به.\nكذا قال:\"أبو إسرائيل\"، وأظنه وهمًا من أبي حمزة الأسلمي، فإنه غير\nمعروف عندي، ولم يذكره أحد فيما علمت، حتى ولا الحافظ الذهبي في \"كناه\".\nأو الوهم من الرواي عنه الحسين بن شبيب، فإن الخطيب في ترجمته ساق الحديث\nولم يزد! سوى أنه ذكر في إسناده انه كان من النساك المذكورين.\nوإن مما يؤكد الوهم أن عبد الله بن أحمد قال (ص ٧٠): حدثني أبي، حدثنا\nوكيع، بحديث إسرائيل ... به إلا أنه قال: عن عبد الله بن خليفة عن عمر قال:\n\"إذا جلس الرب ﷿ على الكرسي\" فاقشعر رجل سماه أبي عند وكيع فغضب\nوكيع وقال: \"أدركنا الأعمش وسفيان يحدثون بهذه الأحاديث لا ينكرونها\".\nوأقول نعم إذا كانت أحاديث صحيحة، كحديث النزول الإلهي كل ليلة،\nوأحاديث الأصابع واليدين ونحوها، وأما فضعيف منكر لا نرضاه، وقد قال\nالذهبي في كتابه \"العلو\" (ص ١٢٣ - ١٢٤ - مختصرة):\n\"وليس للأطيط مدخل في الصفات أبدًا، بل هو كاهتزاز العرش لموت سعد،\nوكتفطر السماء يوم القيامة ونحو ذلك، ومعاذ الله أن نعده صفة لله ﷿. ثم\nلفظ الأطيط لم يأت في لفظ ثابت \". وقال ابن خزيمة في \"التوحيد\" (ص ٧١):\n\"وقد رواه وكيع بن الجراح عن إسرائيل عن أبي إسحاق عن عبد الله بن خليفة\nمرسلا، ليس فيه ذكر عمر لا بيقين ولا ظن، وليس هذا الخبر من شرطنا، لأنه غير\nمتصل الإسناد، لسنا نحتج في هذا الجنس من العلم بالمراسيل المنقطعات\".","vol":"13","page":723},{"text":"قلت وقد روي متصلًا بذكر عمر فيه مرفوعًا، ولا يصح أيضًا، لأن مداره\nعلى أبي إسحاق وكان اختلط، وإسرائيل - وهو: ابن يونس بن أبي إسحاق - سمع\nمن جده بعد الإختلاط.\nوعبد الله بن خليفة: مجهول لا يعرف إلا في هذا الإسناد. وقال ابن الجوزي:\n\"هذا حديث لا يصح عن رسول الله ﷺ، وإسناده مضطرب جدًا، وعبد الله\nابن خليفة ليس من الصحابة، فيكون الحديث الأول مرسلًا، وتارة يرويه ابن خليفة\nعن عمر مرفوعًا، وتارة يوقفه على عمر، وتارة يوقف على ابن خليفة، وكل هذا\nتخليط من الرواة فلا يعوَّل عليه\".\n<span data-type=\"title\" id=toc-6355>٦٣٣٠ </span>- (رأيتُ رَبِّي بِمِنى عند النَّفرِ على جَمَلٍ أَوْرَقَ عليه جُبَّةَ\nصوفٍ أمامَ الناسِ) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (٩/١٣٥) من طريق أبي\nعلي الأهوازي: نا أحمد بن علي بن الحسن بن أبي السنديان بـ (بأطرابلس): نا\nأبو محمد عبد الله بن الحسن بن غالب بن الهيثم القاضي بـ (عرفة): نا عبد الله\nبن محمد البغوي: نا هدبة بن خالد: نا حماد بن سلمة عن وكيع عن أبي رزين\nلقيط بن عامر ... مرفوعًا. وقال:\n\"كتبه أبو بكر الخطيب الحافظ عن الأهوازي متعجبًا من نكارته،وهو حديث\nموضوع لا أصل له، وقد وقعت لنا نسخة البغوي عن هدبة بعلو وليس هذا\nالحديث فيها. وأبو محمد هذا وابن أبي السنديان غير معروفي العدالة، والأهوازي:\nمتهم \".\nقلت لا أدري أين رواه الخطيب، وليس هو في \"تاريخ بغداد\" وقد قال\nالذهبي في ترجمة الاهوازي من \"الميزان\":","vol":"13","page":724},{"text":"\"وقد روى أبو بكر الخطيب بقلة ورع عن الأهوازي ... \".\nقلت: فساقه بتمامه، وذكر عن ابن عساكر ما تقدم من اتهامه به الأهوازي،\nوقد رواه الذهبي في ترجمته من \"السير\" (١٨/١٦) بسنده عنه ... به، وقال عقبه:\n\"وقال ابن عساكر في \" تبيين كذب المفتري \": لا يستبعدن جاهل كذب\nالأهوازي فيما أورده من تلك الحكايات، فقد كان من أكذب الناس فيما يدعي\nمن الروايات في القراءات\".\nقلت لكن فوقه وكيع - وهو: ابن عُدس، ويقال: حدس ... وهوالصواب،\nكما حققته في \"الظلال\" (١/٢٠١)، وهو - مجهول لم يرو عنه غير يعلى بن عطاء،\nوقد سقط هذا من بين حماد بن سلمة ووكيع من \"التاريخ\" و\"السير\" أيضًا، فلعله\nمن قبل الأهوازي. والله أعلم.\nوأما حديث حماد بن سلمة عن قتادة عن عكرمة عَنْ اِبْنِ عَبَّاسٍ مرفوعًا بلفظ:\n\"رأيت ربي جعدًا أمرد عليه حلة خضراء\".\nفهو خبر منكر - كما قال الذهبي في \"السير\" (١٠/١١٣) -، ولعل العلة تكمن\nفي عنعنة قتادة، هذا إن لم يكن الحديث مختصرًا من حديث الرؤيا الصحيح،\n- كما كنت ذهبت إليه في \"الظلال\" (١/١٨٨ - ١٨٩)، وهو مخرج هناك برقم\n(٣٨٨) -، وقد صححه البخاري والترمذي من حديث معاذ، وقد أخرجه أحمد\n(١/٣٦٨) من طريق أبي قلابة عَنْ اِبْنِ عَبَّاسٍ بلفظ:\n\"أتاني ربي ﷿ الليلة في أحسن صورة - أحسبه يعني: في النوم -،\nفقال: ... \" بذكر الحديث في اختصام الملأ الأعلى. ورجاله ثقات رجال الشيخين،\nلكن أبو قلابة فيه تدليس، لكن وصله الترمذي (٣٢٣٢) بذكر خالد بن اللجلاج","vol":"13","page":725},{"text":"بينه وبين ابن عباس، وحسَّن إسناده الترمذي بقوله:\n\"حسن غريب من هذا الوجه\".\nوله شواهد كثيرة منها عن جابر بن سمرة قال:قال رسول الله ﷺ:\n\"إن الله تجلى لي في أحسن صورة، فسألني فيما يختصم الملأ الأعلى ... \"\nالحديث.\nأخرجه ابن أبي عاصم في \"السنة\" (١/٢٠٣/٤٦٥) بسند حسن - كما كنت\nبينته في \"الظلال\" -، وقد استوعب الكلام على بقية الشواهد الأخ الفاضل جاسم\nالفهيد الدوسري في تعليقه على رسالة الحافظ ابن رجب: \"اختيار الأولى في\nشرح حديث اختصام الملأ الأعلى\" (٣٤ - ٣٦)، فقد جمع فيه طرقه عن اثني\nعشر صحابيًا، مع بيان ما لها وما عليها حسب القواعد العلمية الحديثية، وليس\nكما فعل ابن الجوزي في \"العلل المتناهية\"، فإنه ساق فيه (١/١٤ - ٢٣) بعض\nهذه الطرق دون تمييز بين صحيحها وضعيفها، بل أوهم القراء بضعف جميعها\nبنقلها عن البيهقي أنه قال:\n\"قد روي من أوجه كلها ضعاف \"! وتمام كلام البيهقي في \"الأسماء\" (ص ٣٠٠):\n\"وأحسن طريق فيه رواية جهضم بن عبد الله، ثم رواية موسى بن خلف\".\nقلت: ورواية جهضم هي التي صححها البخاري والترمذي،وسنده صحيح\nمتصل، ومن اضطرب في إسناده، فلا يؤثر في صحته لأن من حفظ حجة على\nمن لم يحفظ، وزيادة الثقة مقبولة.\nهذا ولأبي علي الأهوازي إسناد آخر من حديث أسماء بلفظ آخر مثل هذا في\nالنكارة أو أشد، أورده ابن الجوزي في \"الموضوعات\" (١/١٢٤ - ١٢٥)، وقال فيه:","vol":"13","page":726},{"text":"هذا حديث لا يشك أحد في أنه موضوع محال، ولا يحتاج لاستحالته\nالنظر في رجاله، إذ لو رواه الثقات، كان مردودًا، والرسول منزه أن يحكي عن الله\n﷿ ما يستحيل عليه، وأكثر رجاله مجاهيل، وفيهم ضعفاء. وقال ابن منده:\nحديث الجمل باطل موضوع على رسول الله ﷺ\".\nقلت: ولذلك كنت أود لابن الجوزي أن يورد في \"موضوعاته\" ما يشبه هذا\nفي الوضع، وأن لا يورد في \"علله\" أحاديث اختصام الملأ الأعلى ويضعفها، وبعضها\nصحيح - كما تقدم عن البخاري والترمذي -، وأقره ابن كثير (٤/٤٣)، وصححه\nأبو زرعة أيضًا والضياء المقدسي في \"المختارة\".\nوقد استغل بعض المبتدعة الضالين إيراد ابن الجوزي - عفا الله عنه - أحاديث\nالاختصام في كتابه \"شبه التشبيه\"، فانصاع المشار إليه لما أوهمه من تضعيفه إياه،\nفقال بعد [أن] عزاه لجمع من الحفاظ - منهم الترمذي مصححًا كما تقدم -، فعقب\nعلى التخريج بقوله (ص ١٤٨):\n\"وذكره الذهبي في \"سير أعلام النبلاء\" (١٠/١١٣ - ١١٤) وقال:\nوهو بتمامه في تأليف البيهقي، وهو خبر منكر، نسأل الله السلامة في\nالدين ... \".\nوهذا تضليل عجيب للقراء، وافتراء خطير على الحافظ الذهبي ﵀.\nفإنما عنى بقوله: \"رأيت ربي جعدًا أمرد ... \" الحديث، وقد نقلت هناك (ص ٧٢٥)\nاستنكاره إياه، ومن خباثة هذا المضلل أنه حذف تمام كلام الذهبي وهو قوله:\n\"فلا هو على شرط البخاري ولا مسلم، ورواته وإن كانوا غير متهمين،فما","vol":"13","page":727},{"text":"هم بمعصومين من الخطأ والنسيان\".\nويؤيد ما ذكرت أنه ذكر نحو هذا في ترجمة حماد من \"الميزان\"، فقال عقب\nحديثه هذا:\n\"فهذا من أنكر ما أتى به حماد بن سلمة، وهذه الرؤية رؤية منام إن صحت\".\nوقد قال شيخ الإسلام ابن تيمية - في رده على الرافضي الذي اتهم أهل\nالسنة بأن الله ينزل كل ليلة جمعة بشكل أمرد راكبًا على حمار، قال الشيخ - في\nمنهاج السنة\" (١/٢٦١):\n\"هذا الحديث الذي ذكره لم يروه أحد لا بإسناد صحيح ولا ضعيف ولا يروي أحد من\nأهل الحديث أن الله تعالى ينزل ليلة الجمعة، ولا أنه ينزل ليلة الجمعة إلى\nالأرض، ولا أنه ينزل في شكل أمرد، بل لا يوجد في الآثار شيء من هذا\nالهذيان، بل ولا في شيء من الأحاديث الصحيحة أن النبي ﷺ قال: إن الله\nينزل إلى الأرض، وكل حديث روى فيه هذا فإنه موضوع كذب مثل حديث\nالجمل الأورق، وأن الله ينزل عشية عرفة فيعانق الركبان،ويصافح المشاة، وحديث\nآخر أنه رأى ربه في الطواف،وحديث آخر أنه رأى ربه في بطحاء مكة. وأمثال\nذلك،فإن هذه كلها أحاديث مكذوبة باتفاق أهل المعرفة بالحديث\"\nقلت: ومن ذلك سيأتي برقم (٦٣٧١) .\n<span data-type=\"title\" id=toc-6356>٦٣٣١ </span>- يُوشِكُ الشِّركُ أن يَنْتَقِلَ من رَبع إلى رَبع، ومن قبيلةٍ إلى\nقبيلةٍ. قيل: وما ذلك الشركُ؟ قال: قوم يأتون بعدكم يَحُدُّون اللهَ حَدًَّا بالصِّفَةِ) .\nموضوع.\nوآثار الوضع والركة وعلم الكلام عليه ظاهرة، ولا غرابة في ذلك،","vol":"13","page":728},{"text":"فإنه لم يروه أحد من أهل السنة، وإنما تفرد به \"مسند الربيع بن حبيب\" الذي لا\nيُعرف مؤلفه بالثقة والضبط حتى عند أتباعه الإباضية! فقال فيه (٣/٢١٦ -\nمطبعة الإستقامة): قال جابر بن زيد: حدثنا أنس بن مالك: أن رسول الله ﷺ\nقال: ... فذكره.\nقلت: وهذا إسناد معلَّق - فإنه رغم جهالة الربيع، - لم يصرح بسماعه من\nجابر بن زيد، فإنه مجهول العدالة مجهول الوفاة، وليس عند أتباعه علم به إلا\nالظن، فالذين طبعوا \"مسنده\" في دار (الفتح - بيروت)، طبعوا تحته ما نصه: \"أحد\nأفراد النبغاء من آخر قرن البعثة\"! والذين طبعوا شرحه للشيخ عبد الله بن حميد\nالسالمي في سلطنة عُمان طبعوا مكان ذلك: \"من أئمة المائة الثانية للهجرة\"!\nإن يظنون إلا ظنًا وما هم بمستيقنين! ومما يدل على ذلك أن الأستاذ التنوخي\n- عفا الله عنه، وقد حاباهم ما شاءت له المحاباة - قال في تقديمه للشرح المذكور\n(ص د):\n\"ومع أننا لم نعثر على تاريخ حياته، فإننا نقدر أنه بدأ بجمع \"مسنده\" في\nصدر المائة الثانية ... \".\nومن قرأ مقدمة الشارح السالمي للمسند المزعوم يتبين له: \"أنه كان مشوشًا،\nوأنه رتبه الشيخ يوسف بن إبراهيم السدراني، وأنه يحوي روايات الربيع عن عن أبي\nعبيدة عن جابر، وأن الشيخ المذكور ضم إليه روايات الربيع عن ضمام عن\nجابر، وروايات أبي سفيان عن الربيع، وروايات الإمام أفلح عن أبي غانم وغيره،\nومراسيل جابر بن زيد\".\nقلت: فمن نكد الدنيا أن يسمى هذا (الكشكول): \"مسند الربيع\"! وأنكد","vol":"13","page":729},{"text":"منه أن يسميه الإباضية \"الجامع الصحيح\"! والواقع أن أحدًا من العلماء بالحديث\nالشريف ورجاله لا يستطيع أن يثبت بطريق علمي صحة حديث واحد منه، فضلًا\nعن أن يثبت صحة نسبة الكتاب إلى الربيع أولًا! وكون الربيع نفسه من الثقات\nالحفاظ ثانيًا!\nومع هذه الطوام نجد ذاك الجاهل المتعالم الذي لا يعرف من العلم إلا الجعجعة،\nوتسويد الصفحات بالطعن على كبار المحدثين والعلماء، لا لشيء إلا لتمسكهم بعقيدة\nالسلف، والاستعلاء على علماء عصره ونصبه نفسه عليهم معلمًا، يوضح لهم ما كان\nخافيًا، ويفرِّج عنهم كربة الحيرة والضلال في فهم أحاديث الصفات! فاسمع إليه\nكيف يقول في مقدمته لكتاب ابن الجوزي: \"دفع شبه التشبيه\" (ص ٤):\n\"وإنما نريد الإيضاح وخدمة أهل العلم والطلاب \".\nوقال في آخرته (ص ٢٧٤):\n\"نسأل الله تعالى أن نكون بهذا التعليق قد فرجنا عن أهل العلم وطلابه كربة\nالحيرة في هذه الأحاديث المتعلقة بالصفات\".\nهذا الجاهل المتعالم يصف الربيع بن حبيب الإباضي في تعليقه (ص ١٢٤)\nبـ \"الإمام\"، ويصف \"مسنده\" بـ\"الجامع الصحيح\"،وقال فض فوه:\n\"وهو كتاب محفوظ منقول بالاعتناء عند أهل مذهبه، ككتب الفقه المنقولة\nعن الأئمة المقتدى بهم، ففيه ... \".\nثم ساق له حديثين، لأنهما يشهدان لتعطيله وتجهمه، وإنكاره للصفات\n- كالإباضية القائلين بأن القرآن مخلوق، وأن الله تعالى لا يراه المؤمنون يوم\nالقيامة، وغيرها من عقائدهم الباطلة -، فترى هذا الجاهل الأفين يستشهد بهذا","vol":"13","page":730},{"text":"\"المسند\" ويُشَبِّهه بكتب الأئمة - وهو كاذب في ذلك يقينًا -. هذا الحديث\nأحدهما، والآخر فيه زيادة باطلة على حديث \"الصحيحين\" عن أبي موسى الذي\nفيه:\n\"إنكم لا تدعون أصمَّ ولا غائبًا ... \" ولا مجال الآن لبيان ذلك، ولكني أريد\nأن أبيِّن لهذا الجاهل الذي عزا الحديثين لإمامه (!) الربيع، وساق إسناد الربيع\nفيه: أخبرنا أبو ربيعة زيد بن عوف العامري البصري قال: أخبرنا حماد بن\nسلمة ... إلخ، فأقول:\nإن هذا الإسناد مما يدل على بطلان إدعاء الإباضية المتقدم أن الربيع \"من آخر\nقرن البعثة\"! بل وادعاء من قال: إنه من أئمة المائة الثانية \"! وذلك لأن حماد بن\nسلمة الذي هو شيخ زيد بن عوف في هذا الإسناد هونفسه من أئمة المائة الثانية،\nبل من أواخرها، فإنه مات سنة (١٦٧)، وزيد بن عوف شيخ الربيع في هذا\nالإسناد هو من شيوخ أبي حاتم كتابة عنه، وقد توفي سنة (٢٧٧) .\nوعلى هذا فالربيع إن كان هو الراوي عن زيد بن عوف، يكون من رجال القرن\nالثالث، وإلا، فالراوي عنه ليس هو الربيع، فيكون عزو الحديث إليه كذبًا من\nجهل هذا المتعالم اغترارًا منه بدعاوى الإباضية.\nوهذا هو الذي يترجح عندي: أن الراوي للحديث الثاني هو غير الربيع،\nلأسباب كثيرة لا مجال لذكرها الآن، لكن يكفي الإباضية ومن على شاكلتهم ما\nذكره الشيخ السالمي الإباضي في (مقدمته) أن من شيوخ الربيع حماد بن سلمة،\nوهذا في إسناد الحديث شيخ شيخ الربيع: زيد بن عوف - كما تقدم -.\nومن الغرائب التي تدل على جهل علماء الإباضية - أو على الأقل عدم","vol":"13","page":731},{"text":"اعتمادهم على كتب علماء الحديث في تراجم الحديث -: أن الشيخ السالمي أورد\nحماد بن سلمة وغيره من شيوخ الربيع - كما زعم - في جملة شيوخ الربيع المجاهيل\n!! مع أن حماد بن سلمة من أشهر علماء الحديث والذابين عن السنة - كما يعرف\nذلك صغار الطلبة -، ولعله لهذا السبب تجاهله الإباضية.\nوكان شرًا منهم ذلك الجاهل الذي يطعن في أحاديثه، ويعتبر وجوده في\nإسناد حديث ما مسقطًا لصحة الحديث إلا إذا وافق هواه، فانظر حديث قوله ﷺ\nللجارية: \"من ربك؟ \"، فإنه صححه في غير مكان من تعليقه على \" دفع شبه\nالتشبيه\"، مع أنه أساء القول فيه جدًا مقلدًا للشيخ الكوثري، فراجع هذا الحديث\nفي \"الصحيحة\" (٣١٦١)، فقد جمعت فيه طرقه وألفاظه التي منها قوله ﷺ\nللجارية: \"أين الله؟ \".\nأخرجه مسلم وغيره من أهل الصحاح، كأبي عوانة وابن خزيمة وبان حبان\nوابن الجارود، وصححه أيضًا البيهقي والبغوي والذهبي والعسقلاني وغيرهم. ومع\nذلك فإن هذا الجاهل الأفين يستعلي على هؤلاء الأئمة الفحول، ويخطئهم في\nتصحيحهم لهذا الحديث ويقول (ص ١٠٨):\n\"ونحن نقطع بأن النبي ﷺ لم يقل لفظ: (أين الله؟) \".\nويصف هذا اللفظ النبوي في مكان آخر (ص ١٨٨) فيقول - فض فوه-:\n\"اللفظ المستشنع الشاذ\"!\nويبني على ذلك إنكار ما في جواب الجارية: \"في السماء\" ... المطابق لقوله\nتعالى: ﴿أأمنتم من في السماء﴾، فيقول في نفس الصفحة دون أدنى تردد أو حياء:\n\"ولا عبرة بكلام المعلق على \"الفتح\" البتة، لأنه يعرف التوحيد! فليخجل","vol":"13","page":732},{"text":"بعد هذا من يدعو الناس إلى عقيدة (الله في السماء) وليتب\"!!\nويشير بقوله: \"المعلق على (الفتح) \" إلى فضيلة الشيخ ابن باز حفظه الله من\nكل مكروه ونفع به المسلمين، وذلك لأنه قال في تعليقه:\n\"الصواب عند أهل السنة وصف الله سبحانه بأنه فوق العرش - كما دلت على\nذلك نصوص الكتاب والسنة -، ويجوز عند أهل السنة السؤال عنه بـ: (أين)،\nكما في \"صحيح مسلم\" ... \".\nوهذا حق لا يخفى إلا على أعمى البصر والبصيرة عياذًا بالله تعالى.\nوإن مما يؤكد ضلال هذا الجاهل وزيغه ومحاربته لعلماء الحديث والسنة: أنه\nيستعين على ترويج ضلاله وتجهمه احتجاجه بهذا الحديث على تعطيل علوه تعالى\nعلى خلقه، واستوائه على عرشه استواءً يليق بجلاله وعظمته، ويتأول الاستواء بتأويل\nالمعطلة، فيقول (ص ١٢٤):\n\"معناه قهر واستولى\"!\nثم يؤيد ذلك بهذا الحديث الباطل، الذي يرمي المؤمنين بصفاته تعالى\nبالشرك، وأنهم يحدون الله حدًا بالصفة!\nفالإيمان باستعلائه تعالى واستوائه على عرشه تحديد له، لزعمهم أن ذلك يستلزم\nالقول بالتشبيه والتجسيم، ولذلك يرميني هذا الجاهل الضال ويصفني كما ذكرني بـ\n\"المجسم\"! ولا غرابة في ذلك فإنه يرمي بذلك كبار العلماء الأئمة كابن خزيمة وابن تيمية\nوابن القيم وغيرهم ممن هم على نهج السلف الصالح ﵃ أجمعين (١) .\n_________\n(١) ويصرح الخبيث بتكفير من يرميهم بالتجسيم، فيقول (ص ٢٤٥): \"لا يجوز أن\nنتهاون مع المجسمة، فالمجسمة كفار بلا مثنوية\" ّ عليه من الله ما يستحق.","vol":"13","page":733},{"text":"وإن من عجيب أمر هؤلاء المعطلة النفاة لعلو الله على عرشه أنهم يتوهمون من\nإثبات العلو إثبات المكان لله ﷿، وهذا مما يدل على بالغ جهلهم! لأن الله\nتعالى كان قبل كل شيء ثم خلق الأمكنة والسماوات والأرض وما بينهما، وقد\nصح في المعقول وثبت بالواضح من الدليل أنه كان في الأزل لا في مكان - كما\nقال حافظ الأندلس ابن عبد البر ﵀ في \"التمهيد\" (٧/١٣٥ - ١٣٦) -، فهو\nتعالى ليس في مكان أزلًا وأبدًا.\nومع هذا الجهل البالغ فقد وقعوا فيما منه فروا، لقد فروا مما توهموه ضلالًا - وهو\nالحق يقينًا، أن الله فوق المخلوقات كلها ومنها الأمكنة -، فوقعوا في الضلال الأكبر\nحين قالوا: إنه في كل مكان، وافترى بعض الإباضية في ذلك حديثًا نسبوه إلى\nالنبي ﷺ - كما سترى في الحديث الذي بعده -. والله المستعان.\n<span data-type=\"title\" id=toc-6357>٦٣٣٢ </span>- (لا تَتَفَكَّروا في الله، فإنه لا مِثْلَ له، ولا شَبِيْهَ ولا نظيرَ،\nولا تَضْربوا لله الأمثالَ، ولا تَصِفوه بالزَّوالِ، فإنه بكل مكانٍ) .\nموضوع.\nقال الربيع في مسنده (٣/٢١٧): وبلغنا عن أبان بن [أبي] (*)\nعياش عن أنس بن مالك قال:\nخرج النبي ﷺ على قوم جلوس، فقال ما أجلسكم؟ فقالوا:نتفكر في\nالله، فقال ﷺ: ... فذكره.\nقلت وهذا موضوع، آفته أبان بن [أبي] عياش، وهو متروك - كما قال الذهبي\nوالعسقلاني -. وجملة التفكر قد رويت من طرق أخرى، بدا لي من مجموعها\nأنها ترتقي إلى مرتبة الحسن، ولذلك خرجته في \"الصحيحة\" (١٧٨٨) .\n_________\n(*) سقطت من قلم الشيخ ﵀ في الموضعين. (الناشر) .","vol":"13","page":734},{"text":"وأما سائر هذا الحديث وبخاصة الجملة الأخيرة منه فإنها باطلة، وهي من\nوضع الجهمية والمعطلة لصفات الله ﷿، الذين يتأولونها غير تأويلها المعروف\nعند السلف، ويعبرون عن المجيء المصرح به في القرآن والنزول المتواتر عن النبي\nﷺ - كما في هذا الحديث-، أو الانتقال- كما يفعل ابن الجوزي وغيره -،\nثم يقولون: هذا من صفات المخلوقات، فلا يجوز وصف الله بذلك! والحقيقة أن\nالمجيء والنزول لا يجوز تأويله بما ذكروا، وهو صفة لله، وصف بها نفسه، نصفه بها\nدون تشبيه ولا تعطيل، ﴿ليس كمثله شيء وهو السميع البصير﴾، فهم وقعوا حين\nعبَّروا بما تقدم في التشبيه، ففروا منه إلى التعطيل.\nفما أحسن ما قال شيخ الإسلام ابن تيمية في الجزء الأول من كتابه العظيم\n\"منهاج السنة\":\n\"المشبه يعبد صنمًا، والمعطل يعبد عدمًا، المشبه أعشى، والمعطل أعمى\".\nومما يبطل هذاالحديث قوله: \"فإنه في كل مكان\"، فإن الله ﷿ كان ولا\nمكان، وهو الغني عن العالمين - كما تقدم بيانه في الحديث الذي قبله - فتنبه!\nولما رأى بعض المعطلة المعاصرين أن وصف الله ﷿ بأنه في كل مكان لا\nيقف أمام أدلة الشرع والعقل - كما سبق هناك -، لجأ إلى التستر والمراوغة والتدليس،\nفقال ذلك الجاهل الغماري في تعليقه (ص ١٢٧):\n\"وهنا أمر مهم جدًا وهو: أننا لا نقول بأن الله موجود في كل مكان البتة، بل\nنكفر من يقول ذلك، ونعتقد أن الله موجود بلا مكان، لأنه خالق المكان\"!\nوفي هذا الكلام من هذا الجاهل المدلس أمور مهمة، يجب التنبيه عليها أو\nعلى بعضها على الأقل، مبتدئًا منها بالأهم:","vol":"13","page":735},{"text":"أولًا: اعتقاده بأن الله موجود بلا مكان: تدليس خبيث، لأنها كلمة حق\nأريد بها باطل، لأن ظاهرها تنزيه الخالق - ﷾ - عن الحلول في المكان\nالمخلوق الذي يقول به المعتزلة والإباضية - كما فِي حَدِيثِهم هذا -، وهذا التنزيه حق\nواجب - كما تقدم بيانه في الحديث الذي قبله -، ولكن الذي يرمي إليه هذا المدلس\nويقصده هو تعطيل صفة علو الله ﵎ على عرشه والمخلوقات كلها، وكونه\nتعالى فوقها، فإنه من ضلاله البالغ أنه يسمي هذه الفوقية مكانًا تمهيدًا لنفيها!\nوتعليقاته كلها تدور حول هذا النفي، ويعطل كل دلالات الآيات والأحاديث\nبتأويلها! وتعطيل معانيها! ولنقدم على ذلك مثالًا واحدًا، ألا وهو قوله تعالى:\n﴿أأمنتم من في السماء﴾، فإنه يعطله بمثل قوله: \"إما أن يقال ...، وإما أن\nيقال: ... \"!! ثم قال (ص ١٣٩):\nوقوله تعالى: ﴿أأمنتم من في السماء﴾ مؤول عند المجسمة بـ (من على\nالسماء) ... \" إلخ.\nونقول هذا ليس تأويلًا - أيها الجاهل المتعالم! - كما بينه العلماء، حتى\nبعض المؤولة لبعض النصوص، كالحافظ البيهقي الذي قال في أكثر من موضع من\nكتابه \"الأسماء والصفات\" (٣٧٧ و٤١١ و٤٢١)، وكذلك في كتابه الآخر\n\"الاعتقاد\" (ص ١١٣):\n\"فمعنى الآية: من على العرش، كما صرح به في سائر الآيات\".\nوذكر في الباب الآيات التي أشار إليها، فهل الإمام البيهقي - أيها الضال\nالمضل! المكفر لأئمة المسلمين! - هو أيضًا مجسم عندك، لأن القائلين بعلو الله\nعلى خلقه هم مجسمة عندك، والمجسمة كفار لديك؟!","vol":"13","page":736},{"text":"ثم أيَّد ضلاله بكلام نقله من \"تفسير البحر المحيط\" لأبي حيان (٨/٣٠٢)،\nلم ينقله بتمامه، فإنه يعلم أنه لو فعل، لافتضح وانكشف زيغه، فقد قال أبو\nحيان في الآية المتقدمة ما نصه:\n\"المعنى: أأمنتم من تزعمون أنه في السماء وهو المتعالي عن المكان\". تعالى\nالله عما يقولون علوًا كبيرًا.\nهذا التفسير من هذا المعطل هو الذي ضل به هذا الجاهل، ومن قبله شيخه\nالغماري المسمى بعبد الله، الذي أنكر حديث الجارية وشهادة النبي ﷺ لها بالإيمان\nلشهادتها أن الله في السماء، مقلدًا في ذلك تأويل أبي حيان للآية بالتأويل المتقدم،\nفقال - هداه الله -:\n\"أماكون الله (في السماء) فكانت عقيدة العرب في الجاهلية، وكانوا مشركين،\nفكيف تكون دليلًا على الإسلام\"!!\nانظر تمام كلامه، بل ضلاله في \"الصحيحة\" تحت الحديث (٣١٦١) .\nوليس البيهقي وحده - ممن يظهر ذاك الضال تبجيله - فسر الآية بأنه تعالى\nعلى السماء، بل إنه قد تبعه على ذلك جمع من العلماء الفضلاء - الذين نظن\nأنه لا يستطيع الضال أن يرميهم بالتجسيم -، مثل حافظ الأندلس ابن عبد البر فإنه\nصرح في \"التمهيد\" (٧/١٣٠) أن معنى الآية - كما تقدم عن البيهقي، فقال -:\n\"فمعناه من على السماء، يعني على العرش ... \".\nوقال (٧/١٢٩) تعليقًا على حديث النزول الإلهي:\n\"وفيه دليل على أن الله ﷿ في السماء على العرش من فوق سبع","vol":"13","page":737},{"text":"سماوات - كما قالت الجماعة -، وهو من حجتهم على المعتزلة والجمهية في\nقولهم: إن الله ﷿ في كل مكان، وليس على العرش، والدليل على صحة ما\nقاله أهل الحق في ذلك ... \".\nثم ذكر الآيات الدالة على ذلك، ورد على المعتزلة الذين ادعوا المجاز في آية\nالاستواء وغيرها في بحث واسع مفيد جدًا، فليراجع.\nبل إن ابن الجوزي نفسه قد سلك سبيل الجماعة في تفسير الآية خلافًا\nلحيده عنهم في \"دفعه\"! فقال في تفسيره \"زاد المسير\" (٤/٣٢٢):\n\"قال ابن عباس: أأمنتم عذاب من في السماء وهو الله ﷿ \".\nفلم يقل - كما قال مقلِّد ذاك الضال -:\n\"أأمنتم من تزعمون أنه في السماء\"!\nوفي الواقع إني لأشفق على هذا الرجل، لعرامته في ضلاله، وغلوه وجرأته\nفي مخالفة أئمة المسلمين، بل وتكفيرهم! وأخذه باقوال المعتزلة وأشباههم من\nالضالين قديمًا وحديثًا، فهو لا يحسن أن يأخذ من الأقوال المختلفة إلا أضلها،\nويعرض عما كان منها صوابًا محضًا، الأمر الذي يذكرني بذاك الرجل الذي أتى\nراعيًا فقال: أعطني شاة من غنمك؟ فقال له: اذهب فخذ بأذُن خيرها. فذهب\nفأخذ بأذن كلب الغنم! وإني لأظنه أنه لم يقل يومًا ما داعيًا ربه اقتداءً بنبيه ﷺ:\n\"للَّهُمَّ رَبَّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ! فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ! عَالِمَ\nالْغَيْبِ وَالشَّهَادَةِ! أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ\nفِيهِ مِنْ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ\" (*) .\n_________\n(*) كذا في الأصل عند الشيخ رحمه الله تعالى، لم يأتِ بـ (ثانيًا) ... الخ. (الناشر)","vol":"13","page":738},{"text":"<span data-type=\"title\" id=toc-6358>٦٣٣٣ </span>- (ذَاكَ يَوْمٌ يَنْزِلُ اللَّهُ تَعَالَى عَلَى كُرْسِيِّهِ، يَئِطُّ كَمَا يَئِطُّ\nالرَّحْلُ الْجَدِيدُ مِنْ تَضَايُقِهِ بِهِ، وَهُوَ كَسَعَةِ مَا بَيْنَ السَّمَاءِ وَالأَرْضِ) .\nمنكر.\nأخرجه الدارمي في \"سننه\" (٢/٣٢٥)، والحاكم (٢/٣٦٤)، والديلمي\nفي \"مسند الفردوس\" (١/٨١/٢) من طريق الصَّعْق بْن حَزْنٍ عَنْ عَلِىِّ بْنِ الْحَكَمِ\nعَنْ عُثْمَانَ بْنِ عُمَيْرٍ عَنْ أَبِى وَائِلٍ عَنِ ابْنِ مَسْعُودٍ عَنِ النَّبِىِّ -ﷺ- قَالَ:\nقِيلَ لَهُ: مَا الْمَقَامُ الْمَحْمُودُ؟ قَالَ: ... فذكره. وقال الحاكم:\n«صحيح الإسناد وعثمان بن عمير هو: ابو اليقظان» وتعقبه الذهبي بقوله:\n\" لا والله! فعثمان ضعفه الدارقطني، والباقون ثقات\".\nقلت وهو عند الدارقطني أسوأ مما حكاه عنه، فقد قال البرقاني في \"سؤالاته\"\n(ص ٥١):\n\"سألته عن عثمان بن عمير أبي اليقظان؟ فقال: كوفي متروك\".\nولم يذكر الحافظ في \"التهذيب\" عن الدارقطني:\"كوفي\"، وما أورده في\nترجمته من أقوال الأئمة فيه كلها مجمعة على تضعيفه. لكن روى ابن عدي في\n\"الكامل\" (٥/١٦٧) عن ابن معين قوله فيه:\n\"ليس به بأس\". وعن يحيى بن سعيد أنه سئل: \"كيف حديثه؟ \". فقال:\n\"صالح\"\nوقد لخص الحافظ تلك الأقوال بقوله في \"التقريب\":\n\"ضعيف، واختلط، وكان يدلس، ويغلو في التشيع\".","vol":"13","page":739},{"text":"قلت: وفي أول الحديث زيادة عند الحاكم: أنه سأله عن أمه؟ فقال:\n«أمي مع أمكما» . يعني في النار.\nوأنه سئل عن أبيه؟ فقال:\n«ما سألتهما ربي فيعطيني فيهما» .\nوفي \"صحيح مسلم\" وغيره ما يخالفه.\n<span data-type=\"title\" id=toc-6359>٦٣٣٤ </span>- (إن الله جل وعز يَنْزِلُ إلى سماءِ الدنيا، وله في كل\nسماء كُرْسِيٌّ، فإذا نزل إلى سماءِ الدنيا، جلسَ على كرسيِّه، ثم مدَّ\nساعِدَيه فيقولُ: مَنْ ذا الذي يُقْرِضُ غَيْرَ عادِمٍ ولا ظَلومٍ، من ذا الذي\nيَسْتَغْفِرُنِي فأغفرَ له؟، من ذا الذي يتوبُ فأتوبَ عليه؟ . فإذا كان عند\nالصبحِ، ارتفعَ، فجلسَ على كرسيِّه) .\nباطل بذكر (الكرسي والجلوس) .\nأخرجه ابن منده في \"الرد على الجهمية\"\n(ص ٨٠): أخبرنا عبد العزيز بن سهل الدباس - بمكة -: ثنا محمد بن الحسن\nالخرقي البغدادي: ثنا محفوظ بن أبي توبة عن عبد الرزاق عن معمر عن الزهري\nعن ابن المسيب عن أبي هريرة عن النبي ﷺ قال: ... فذكره، وقال:\n\"هكذا رواه الخرقي، عن محفوظ، عن أبي توبة، عن عبد الرزاق، وله أصل عن\nسعيد بن المسيب مرسل\".\nقلت: وهذا إسناد واهٍ جدًا، مَن دون عبد الرزاق لم أجد لهم ترجمة، غير\nمحفوظ بن أبي توبة: قال الذهبي في \"الميزان\":\n\"ضعَّف أحمد أمرخ جدًا ... ولم يترك\".","vol":"13","page":740},{"text":"ولهذا ذكر العقيلي في \"الضعفاء\" (٤/٢٦٧)، لكن سقط منه عزوه لأحمد،\nفراجع \"الميزان\" و\"اللسان\" و\"تاريخ بغداد\" (١٣/١٩٢) و\"الجرح\"، وأما ابن حبان\nفذكره في \"الثقات\" (٩/٢٠٤) ! وذكر أن وفاته كانت سنة (٢٣٧)، وكذا في\n\"التاريخ\"، وساق له حديث ابن عباس في قوله تعالى: ﴿وإذ يمكر بك الذين\nكفرو ليثبتوك﴾، قال:\n\"تشاورت قريش ليلة بمكة، فقال بعضهم: إذا أصبح، أثبتوه بالوثاق - يريدون\nالنبي ﷺ - ... \" الحديث، وفيه بيات علي على فراش النبي ﷺ، وخروج النبي\nﷺ إلى الغار، وأن المشركين اقتصوا أثره حتى مروا بالغار، فرأوا على بابه نسج\nالعنكبوت ... الحديث.\nرواه من طريق عبد الرزاق أيضًا: أخبرنا معمر: أخبرني عثمان الجزري أن\nمقسمًا مولى ابن عباس حدث عَنْ اِبْنِ عَبَّاسٍ ... به.\nوالجزري هذا - هو: عثمان بن عمرو بن ساج -: قال الحافظ:\n\"فيه ضعف\".\nقلت: فالعلة منه أو من محفوظ.\nوحديث الترجمة قد رواه عبد الرزاق في \"المصنف\" (١٠/٤٤٤/١٩٦٥٣) عن\nمعمر عن الزهري، لكنه قال:\n\"يَنْزِلُ رَبُّنَا ﵎ كُلَّ لَيْلَةٍ،حِتى يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ إلى السماء\nالدنيا، فَيَقُولُ: مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ؟ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ؟ \".","vol":"13","page":741},{"text":"وهكذا رواه جمع من الثقات عن عبد الرزاق عند ابن أبي عاصم (١/٢١٧/\n٤٩٤)، والآجُري (٣٠٨) ... ليس فيه تلك المنكرات من الكراسي والجلوس عليها،\nفهو المحفوظ عن عبد الرزاق، وفي سائر طرق الحديث - وهي كثيرة جدًا -، وعن\nجمع من الصحابة، ولذلك قال جماعة من الحفاظ بأنه حديث متواتر، منهم\nالحافظ ابن عبد البر في \"التمهيد\" (٧/١٢٨) .\nثم رأيت للحديث طريقًا أخرى عن عبد الرزاق قال: أخبرنا معمر عن يحيى\nبن أبي كثير قال: حدثني عبد الرحمن بن البيلماني قال:\n\"ما من ليلة إلا ينزل ربكم ﷿ إلى السماء، فما من سماء إلا وله فيها\nكرسي، فإذا أتى السماء، خر أهلها سجودًا حتى يرجع، فإذا أتى السماء الدنيا،\nأطت وترعدت من خشية الله ﷿، وهو باسط يديه يدعو عباده: يا عبادي!\nمن يدعوني، أجبه، ومن يتب إلي، أتب عليه، ومن يستغفرني، أغفر له، ومن\nيسألني، أعطه، من يقرض غير معدم، ولا ظلوم. أو كما قال \".\nأخرجه الآجري في \"الشريعة\" (ص ٣١٣) بسند صحيح عن عبد الرزاق،\nلكنه مع كونه موقوفًا على عبد الرحمن بن البليماني فإنه ضعيف أعني ابن\nالبيلماني هذا، وقد قيل: إنه لم يسمع من أحد من الصحابة.\nوقد روى الأوزاعي هذا الحديث عن يحيى بن أبي كثير: حدثنا أبو سلمة\nابن عبد الرحمن عن أبي هريرة ... مرفوعًا، نحو حديث عبد الرزاق عن معمر عن\nالزهري عن أبي سلمة المتقدم، وزاد:\n\"حتى ينفجر الصبح \".\nرواه مسلم وغيره، وهو مخرج في \"الظلال\" (١/٢٠١٨/٤٩٧)، وليس فيه - ولا","vol":"13","page":742},{"text":"في شيء من طرق الحديث الكثيرة - ما فِي حَدِيثِ ابن البيلماني هذا من الأطيط\nوالترعيد، فهو منكر أيضًا، نعم في بعضها الجملة الأخيرة منه بلفظ:\n\"ثم يبسط يديه ﵎ يقول: من يُقرض غير معدوم، ولا ظلوم\".\nرواه مسلم وغيره، وهو في \"الإرواء\" (١/١٩٦ - ١٩٧) .\nوجملة القول: أن هذه الزيادات - التي جاءت فِي حَدِيثِ الترجمة وحديث\nابن البيلماني دون سائر طرق الحديث المتواترة - هي زيادات باطلة، لضعف\nإسنادها، ومخالفتها للأحاديث الصحيحة.\nوهناك حديث آخر منكر أيضًا، لعلة المخالفة - وإن كان إسناده خيرًا من هذا\nبكثير -، رواه النسائي في \"عمل اليوم \" من طريق عمر بن حفص بن غياث: حدثنا\nأبي: حدثنا الأعمش: حدثنا أبو إسحاق: حدثنا أبو مسلم الأغر: سمعت أبا هريرة\nوأبا سعيد يقولان: قال رسول الله ﷺ -: فذكره بلفظ -:\n\"إن الله ﷿ يمهل حتى يمضي شطر الليل الاول، ثم يأمر مناديًا ينادي\nيقول: هل من داعٍ يستجاب له؟ هل من مستغفر يغفر له؟ هل من سائل يعطى؟ \".\nولا أريد هنا النتبيه على أن أحد الدجاجلة المتجهمة المعطلة في تعليقه على\nكتاب ابن الجوزي \"دفع شبه التشبيه\" (ص ١٩٣) قد صحح هذا الحديث المنكر!\nبادعائه أن حفص بن غياث الذي في إسناده إنما حدث به من كتابه! ونسب ذلك\nإلى الحافظين المزي والعسقلاني في \"التهذيب\"، وهو كذب عليهما، كما أوهم\nالقراء أن ذلك مذكور في إسناد الحديث، وهو كذب أيضًا - كما هو ظاهر للعيان -.\nوقد نقلت عبارته بذلك هناك مع تفصيل القول على أكاذيبه المذكورة. والله","vol":"13","page":743},{"text":"المستعان على كثرة الفتن في هذا الزمان!\n(فائدة): الموقف الذي يجب على كل مسلم أن يتخذه تجاه النزول الإلهي هو\nنفس الموقف الذي وقفه السلف الصالح والأئمة، وجواب مالك لمن سأله عن\nالاستواء معروف، وقد وقفت على جواب للإمام أبي جعفر الترمذي في النزول\nيشبه جواب مالك المذكور، فقال الذهبي في \"السير\" (١٣/٥٤٧):\n\"قال والد أبي حفص بن شاهين: حضرت أبا جعفر فسئل عن حديث\nالنزول؟ فقال: النزول مقعول، والكيف مجهول، والإيمان به واجب،والسؤال عنه\nبدعة\".\n<span data-type=\"title\" id=toc-6360>٦٣٣٥ </span>- (أَوَّلُكُنَّ تَرِدُ عليَّ الحَوْضَ أَطْوَلُكُنَّ يدًا. قالت مَيْمُونةُ:\nفَجَعَلْنَا نَقْدِرُ أَذْرُعَنا، أَيَّتُنَا أطولُ يدًا. فقال: ليس ذاك أعني إنما أعني\nأَصْنَعَكُنَّ يدًا) .\nموضوع.\nأخرجه الطبراني في \"الأوسط\" (١/١٢٧/٢/٢٤٨٣): حدثنا\nإبراهيم (١) قال: نا فُديك بن سلمان قال: نا مسلمة بن علي عن الأوزاعي، عن\nالزهري عن يزيد بن الأصم عن ميمونة زوج النبي ﷺ ورضي عنها قالت:\nدخل علينا رسول الله ﷺ ونحن جلوس، فقال: ... فذكره. وقال:\n\" لم يروه عن الأوزاعي إلا مسلمة، تفرد به فديك بن سليمان\".\n_________\n(١) هو: إبراهيم بن أبي سفيان القيسراني - كما فِي حَدِيثِ قبله في \"الأوسط\" -، وقد\nذكره ابن السمعاني في هذه النسبة: (القيسراني)، وقال: \" من مشاهير المحدثين، يروي عن محمد\nابن يوسف الفريابي، روى عنه أبو القاسم سليمان بن أحمد بن أيوب \" يعني: الطبراني.","vol":"13","page":744},{"text":"قلت: هو في \"ثقات ابن حبان\" (٩/١٣)، وروى عنه جمع من الحفاظ\nالثقات،كالبخاري - في \"جزء القراءة\" - ودحيم والذهلي وأبو مسعود الرازي وغيرهم،\nفهو حسن الحديث إن شاء الله تعالى.\nوإنما علة الحديث شيخه مسلمة بن علي، فإنه مجمع على تركه، وقال\nالحاكم:\n\"روى عن الأوزاعي والزبيدي المناكير والموضوعات\".\nقلت: وهذا من روايته عن الأوزاعي - كما ترى -، فهو من موضوعاته، فمن\nالعجيب أن يذكر الحافظ طرفه الأول في \"الفتح\" (١١/٤٦٩) ساكتًا عليه، فهذا\nمن الأدلة الكثيرة على أن سكوته عن الحديث لا ينبغي أن يحمل دائمًا على أنه\nحسن عنده - كما هو المشهور عنه -، وإن مما يؤيد ذلك أنه ذكر في مكان آخر منه\n(٣/٢٨٨) طرفًا آخر منه وهو قوله: \"ليس ذلك أعني، إنما أعني أصنعكن يدًا \"،\nفقال:\n\"فهو ضعيف جدًا، ولو كان ثابتًا، لم يحتجن بعد النبي ﷺ إلى ذرع أيديهن،\nكما تقدم في رواية عمرة عن عائشة\".\nقلت: يشير إلى ما ذكره (ص ٢٨٧) من رواية الحاكم عن يحيى بن سعيد\nعن عمرة عن عائشة قالت: قَالَ رَسُولُ اللهِ ﷺ لأزواجه:\n\" أسرعكن لحوقًا بي أَطْوَلُكُنَّ يَدًا \".\nقَالَتْ عَائِشَةُ: فَكُنَّا إِذَا اجْتَمَعْنَا في بيت إحدانا بَعْدَ وَفَاةِ رَسُولِ اللهِ ﷺ نَمُدُّ\nأَيْدِيَنَا فِي الْجدار نَتَطاوَلُ، فَلَمْ نَزَلْ نَفْعَلُ ذَلِكَ حَتَّى تُوُفِّيَتْ زَيْنَبُ بِنْتُ جَحْشٍ،\nوَكَانَتِ امْرَأَةً قَصِيرَةً، وَلَمْ تَكُنْ أَطْوَلَنَا، فَعَرَفْنَا أَنَّ النَّبِيَّ ﷺ إنما أَرَادَ بِطُولِ","vol":"13","page":745},{"text":"الْيَدِ الصَّدَقَةَ قَالَتْ: وَكَانَت زينب امْرَأَةً صناعة بالْيَد، وكَانَتْ تدبغ وتخرز، وَتَصَدَّقُ فِي\nسَبِيلِ اللهِ.\nقلت: أخرجه ابن سعد في \"الطبقات\" (٨/١٠٨)، والطحاوي في \"مشكل\nالآثار\" (١/٨٢ - ٨٣)، والطبراني في \"الكبير\" (٢٤/٥٠/١٣٣)، وعنه في \"الحلية\"\n(٢/٥٤) من طريق إسماعيل بن عبد الله بن أبي أويس: حدثني أبي عن يحيى\nابن سعيد عن عمرة ... به. وقال الحاكم (٤/٢٥):\n\"صحيح على شرط مسلم\"! ووفقه الذهبي. وأقره الحافظ!\nوأقول: عبد الله بن أبي أويس إنما أخرج له مسلم في الشواهد - كما قال المنذري\nفي \"مختصر السنن\" (٤/٢٦٠) -، ثم إن فيه كلامًا من قبل حفظه، فقال الذهبي\nفي \"الكاشف\":\n\"قال ابن معين وغيره: صالح وليس بذاك \". وقال الحافظ:\n\"صدوق يهم\".\nفمثله يكون حسن الحديث إذا لم يخالف. وقد صح مختصرًا من طريق\nعائشة بنت طلحة عن عائشة أم المؤمنين قالت: قال رسول الله ﷺ:\n\" أسرعكن لحاقًا أَطْوَلُكُنَّ يَدًا \".\nقَالَتْ: فَكُنَّ يَتَطَاوَلْنَ أَيَّتُهُنَّ أَطْوَلُ يَدًا. قَالَتْ: فَكَانَتْ أَطْوَلَنَا يَدًا زَيْنَبُ،\nلِأَنَّهَا كَانَتْ تَعْمَلُ بِيَدِهَا وَتَصَدَّقُ.\nأخرجه مسلم (٧/١٤٤)، وابن حبان (٥/١٣٣/٣٣٠٣ و٨/٢٣٢/٦٦٣٠)،\nوالبيهقي في \"الدلائل\" (٦/٣٧٤) .","vol":"13","page":746},{"text":"وساق له البيهقي شاهدًا عن عامر الشعبي مرسلًا. وإسناده حسن.\nوقد وصله أبو عوانة عن فراس عن الشعبي عن مسروق عن عائشة ... به،\nنحو حديث عائشة بنت طلحة، إلا أنه قال:\n\"فكانت سودة أطولهن يدًا\".\nأخرجه البخاري (٣/٢٨٥ - ٢٨٦) - واللفظ له -، والنسائي (١/٣٥٢)، وابن\nحبان أيضًا (٥/١٣٣/٣٣٠٤)، والبيهقي (٦/٣٧١)، وأحمد (٦/١٢١) من طرق\nعن أبي عوانة.\nوقوله: \"سودة\". وهم من أبي عوانة، كما حققه الحافظ في \"الفتح\" (٣/٢٨٦\n- ٢٨٨) وقال:\n\"وَكَأَنَّ هَذَا هُوَ السِّرُّ فِي كَوْن الْبُخَارِيّ حَذَفَ لَفْظ: (سَوْدَة) مِنْ سِيَاقِ الْحَدِيثِ\nلَمَّا أَخْرَجَهُ فِي \"الصَّحِيحِ \" لِعِلْمِهِ بِالْوَهْمِ فِيهِ\"!\nكذا قال! وقد وهم هو أيضًا، فإن لفظ: (سودة) مذكور في \"صحيح البخاري\"\n- كما ذكرت آنفًا -!\nوجملة القول فِي حَدِيثِ الترجمة: أنه موضوع، لما عرفت من حال راويه مسلمة\nابن علي، ولمعارضته لحديث عائشة، لما تقدم عن الحافظ، وأيضًا فيه مخالفة أخرى\nفي ذكره الحوض، وفي حديثها اللحاق!\nوقد هوَّن الهيثمي القول في مسلمة، فقال في \"المجمع\" (٩/٢٤٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه مسلمة بن علي وهو ضعيف\"!\nونحوه الحديث المتقدم برقم (٣٥٨١):","vol":"13","page":747},{"text":"\"خيركن أطولكن يدًا \"، وفيه:\nفقامت كل واحدة تضع يدها على الجدار! قال:\n\"لست أعني هذا، ولكن أصنعكن يدين! \".\nوهومنكر، فيه امرأة لا تعرف إلا برواية أخرى عنها، ومع ذلك حسن إسناده\nالهيثمي، قال: لأنه يعتضد بحديث مسلمة بن علي هذا! وقلده بعض المعلقين\nالمعاصرين - كما تقدم بيانه هناك -.\n(تنبيه): للطبراني جزء خاص في أحاديث \"الأوائل\" وهو مطبوع، فمن\nالغريب أنه عقد فيه (ص ٦٦): (باب أول من يرد على النبي ﷺ حوضه)، ولم\nيورد تحته حديثه هذا، وإنما أورد حديث علي مرفوعًا بلفظ:\n\"أول من يرد علي حوضي أهل بيتي، ومن أحبني من أمتي \".\nوهو موضوع أيضًا، فيه كذاب ومجهول - كما هو مبين في \"الظلال\"\n(٢/٣٤٨/٧٤٨) -.\nثم رأيت حديث الشعبي قد وصله البزار (٣/٢٤٣/٢٦٦٧) من طريق\nإسماعيل بن أبي خالد عنه عن عبد الرحمن بن أبزى:\nأن عمر كبَّر على زينب بنت جحش أربعًا، ثم أرسل إلى أزواج النبي ﷺ:\nمن يُدْخِلُ هذه قبرها؟ فقلن: من كان يدخل عليها في حياتها. ثم قال عمر: كان\nرسول الله ﷺ يقول:\n«أسرعكن بي لحوقًا ...» الحديث، مثل حديث بنت طلحة.\nقلت وإسناده صحيح. والشطر الأول أخرجه جماعة ذكرتهم في \"أحكام","vol":"13","page":748},{"text":"الجنائز\" (١٨٧) . وكذلك الطبراني في \"الكبير\" (٢٤/٥٠/١٣٤)، ولكن لم\nيذكر في إسناده عبد الرحمن بن أبزي.\n<span data-type=\"title\" id=toc-6361>٦٣٣٦ </span>- (أولكم ورودًا عليَّ الحوض أولكم إسلامًا: علي بن أبي\nطالب) .\nباطل.\nأخرجه ابن عدي في \"الكامل \" (٤/٢٩١)، ومن طريقه ابن الجوزي\nفي \"الموضوعات\" (١/٣٤٦ -٣٤٧) من طريق أبي معاوية الزعفراني عبد الرحمن\nابن قيس: ثنا سفيان الثوري عن سلمة بن كُهيل عن أبى صادق عن سلمان قال:\nقال رسول الله ﷺ: ... فذكره. وقال ابن الجوزي:\n\"لا يصح. . قال أحمد: أبو معاوية الزعفراني: لم يكن حديثه بشئ متروك.\nوكذلك قال النسائي: متروك. وقال البخاري ومسلم: ذهب حديثه. وقال أبو\nزرعة: كذاب. وقال أبو على بن محمد: كان يضع الحديث. ورواه سيف بن\nمحمد عن الثوري، وسيف شر من أبى معاوية \".\nقلت ومن طريق أبن عدي أخرجه ابن عساكر أيضًا في \"التاريخ\" (١٢/١٢٩)،\nوقال عقب قول ابن الجوزي هذا ولم يعزه إليه:\n\"قلت: وقد رواه يحيى بن يمان عن الثوري، وزاد في إسناده عليهما\".\nثم ساقه من طريق محمد بن عثمان بن أبي شيبة: نا أبي: نا ابن يمان عن\nسفيان عن سلمة بن كهيل عن أبي صادق عن عليم عن سلمان قال:\nإن أول هذه الأمة ورودًا على نبيّها الحوض يوم القيامة أولهم إسلامًا:علي\nبن أبي طالب\".","vol":"13","page":749},{"text":"ثم أخرجه من طريق إسماعيل بن عامر: حدثني كامل أبو العلاء عن عامر\n(ابن) عن سلمة بن كهيل ... به موقوفًا.\nقلت إسماعيل بن عامر: لم أجد له ترجمة.\nوعامر بن): كذا في الأصل مع القوس المشير إلى أن على الهامش شيئًا من\nالتصحيح أو البيان، ولم يظهر في النسخة المصورة شيء، وحاولت أن أكشف عن\nهويته بمراجعة ترجمة شيخه سلمة والراوي عنه كامل أبي العلاء، فلم أجد فيها شيئًا.\nويحيى بن اليمان: من رجال مسلم، لكنهم تكلموا في حفظه، وقال الحافظ\nفي \"التقريب\":\n\"صدوق عابد، يخطئ كثيرًا، وقد تغير\".\nوقد خولف في إسناده، فقد ذكره ابن الجوزي في \"العلل\" (١/٢٠٧/٣٣٣)\nمن رواية ابن مردويه عن محمد بن أحمد الواسطي قال: نا إسحاق بن الضيف\nقال: نا محمد بن يحيى المازني قال: نا سفيان الثوري عن قيس بن مسلم\nالجدلي عن عليم الكندي عن سلمان عن النبي ﷺ ... به، مثل الموقوف. وقال\nابن الجوزي:\n\"محمد بن يحيى: منكر الحديث، وأحاديثه مظلمة منكرة\".\nقلت: اتهمه ابن حبان (٢/٣٠٨) بوضع حديث الأمر بأكل البيض والبصل.\nوقال الحاكم:\n\"حدث بأحاديث موضوعة\".وقال أبو نعيم:\n\"حدث بمناكير\". كذا في \"الميزان\" و\"اللسان\".","vol":"13","page":750},{"text":"وأما ما ذكره الشيخ المعلمي اليماني - ﵀ - في تعليقه على \"الفوائد\nالمجموعة\" للشوكاني (٣٤٧) أن الدارقطني وثقه، فممَّا لم أقف عليه.\nوإسحاق بن الضيف: قال الحافظ:\n\"صدوق يخطئ\".\nومحمد بن أحمد الواسطي: قال الشيخ المعلمي ﵀:\n\"أراه المذكور في \"لسان الميزان\" (٥/٥٣ رقم ١٧٩)، وهو تالف\".\nقلت: والأقرب عندي أنه محمد بن أحمد بن حمدان بن عيسى الوراق\nالرسْعَني، فقد ذكره المزي في الرواة عن إسحاق بن الضيف، فإن يكن هو، فهو\nكذاب - كما قال الذهبي -. والله أعلم.\nوبالجملة، فكل هذه الطرق إلى سفيان واهية، لا يمكن الاعتماد عليها ولا\nالاستشهاد بها، لكن السيوطي قد قواه بطريق أخرى فقال في \"اللآلي\" (١/٣٢٦):\n\"وقال أبو بكر بن أبي عاصم: حدثنا أبو مسعود: حدثنا عبد الرزاق عن\nسفيان ... بسنده عن عليم الكندي عن سلمان ... موقوفًا\". وقال:\n\"وهذه متابعة قوية جدًا، ولا يضر إيراده بصيغة الوقف، لأن له حكم الرفع\".\nويأتي بيان الرد عليه في تقويته.\nوتبعه ابن عراق في \"تنزيه الشريعة\" (١/٣٧٧)، وزاد فقال:\n\" ... ابن أبي عاصم في (السنة) \".\nوهذا وهم منه، فإن كتابه هذا \"السنة\" كنت حققته وعلقت عليه، وخرجت\nأحاديثه، وطبعته في المكتب الإسلامي، ثم وضعت له فهرسًا لأحاديثه المرفوعة،","vol":"13","page":751},{"text":"وآثاره الموقوفة، وليس الحديث فيه، وإنما هو في كتابه \"الأوائل\" (ص ٧٨/٦٧)\nبالإسناد المذكور، ورواه الطبراني في \"معجمه الكبير\" (٦/٣٢٥/٦١٧٤) من\nطريقين أخريين عن عبد الرزاق ... به موقوفًا.\nثم ذكر السيوطي متابعًا لسفيان من طريق محمد بن جرير: حدثنا محمد بن\nعماد الرازي: حدثناأبو الهيثم السندي: حدثنا عمرو بن أبي قيس عن شعيب\nابن خالد عن سلمة بن كهيل ... به موقوفًا.\nوسكت السيوطي عنه، وشعيب بن خالد هذا - هو: الرازي القاضي -: ليس\nبه بأس - كما قال الحافظ -.\nوعمرو بن أبي قيس: صدوق له أوهام.\nوأبو الهيثم السندي - هو: سهل بن عبد الرحمن الذهلي -: وثقه ابن حبان\nوغيره، وهو حسن الحديث - كما تقدم تقريره تحت الحديث (٦٢٨٨) -.\nوأما محمد بن عماد: فكذا وقع في الللآلي\" ... وهو تصحيف، والصواب:\n(عمار)، وهو من شيوخ ابن جرير الطبري في \"تهذيب الآثار\" (رقم ٣٢٦ و٩٠١)،\nوهو صدوق ثقة - كما قال ابن أبي حاتم (٤/٤٣) -.\nأقول: فهذا الإسناد جيد إلى عليم إن سلم من الراوي علي بن عبد الله بن\nالفضل - الراوي عن ابن جرير -، وشيخ الحافظ عبد الغني بن سعيد الذي أخرج\nالحديث في \"إيضاح الإشكال\"، الذي عزاه السيوطي ساكتًا عليه.\nوجملة القول في هذه الطرق: أنها - وإن كانت مفرداتها لاتخلو من ضعف ـ\nفإنها - بمجموعها تلقي الطمأنينة في النفس بصحة تحديث سفيان عن سلمة عن\nأبي صادق عن عُليم عن سلمان ... موقوفًا.","vol":"13","page":752},{"text":"على أن سفيان قد تابعه قيس بن الربيع عن سلمة بن كهيل ... به.\nأخرجه ابن أبي شيبة في \"المصنف\" (١٢/٧٦/١٢١٦١) قال: حدثنا معاوية\nابن هشام قال: ثنا قيس ... به.\nوعن ابن أبي شيبة رواه ابن أبي عاصم في الكتاب السابق الذكر: \" الاوائل\"\n(٧٦/٦٩) و\"الآحاد والمثاني\" (١/١٤٩/١٨١) .\nومتابعة قيس هذه مما فاتت السيوطي وغيره ممن خرج الحديث من بعده، وهو\nممن ضعِّف من قبل حفظه، فقال الذهبي في \"الكاشف\":\n\" كان شعبة يثنى عليه، وقال ابن معين: ليس بشىء. وقال أبو حاتم: ليس\nبقوى، ومحله الصدق. وقال ابن عدى: عامة روايته مستقيمة\".\nقلت: فهو ممن يصلح للاستشهاد به، فتزداد النفس طمأنينة بصحة تحديث عليم به.\nلكن يبقى النظر في حال عليم هذا، وقد سبق في كلام السيوطي أنه قوى\nإسناد عبد الرزاق المتقدم موقوفًا، وكأنه تبع في ذلك الهيثمي، فإنه قال في رواية\nالطبراني عن عبد الرزاق (٩/١٠٢):\n\"ورجاله ثقات:\nكذا قال! وإنما عمدته في ذلك إيراد ابن حبان لعليم هذا في \"الثقات\"\n(٥/٢٨٦)، فقال:\n\"يروي عن سلمان الفارسي، روى عنه زاذان\".\nوكذا قال البخاري في \"التاريخ\" (٤/١/٨٨)، إلا أنه قرن مع سلمان عبسًا\nالغفاري.ورواية زاذان عنه لا تصح، لأن راويه عن زاذان أبو اليقظان عثمان بن","vol":"13","page":753},{"text":"عمير، وهو ضعيف مختلط مدلس، وقد رواه عنه بالعنعنة، ورواه عنه شريك بن\nعبد الله القاضي، وهو سيء الحفظ، وروايته هذه مخرجة في \"الصحيحة\" (رقم\n٩٧٩)، لأنه رواه غير أبي اليقظان ... لم يذكر في إسناده عليمًا، فراجعه إن شئت.\nفأقول: إذًا عرفت ضعف رواية زاذان هذه عن عليم.\nلم يذكر ابن أبي حاتم أنه روى عنه زاذان، بل قال:\n\"روى عنه مسلم بن يزيد أبو صادق الأزدي \".\nيشير إلى حديث الترجمة. وعليه فعليم هذا مجهول العين، فهو علة الحديث،\nفذكر ابن حبان غياه في \"الثقات\" من تساهله الذي عرف به. والله ﷾\nأعلم.\n(تنبيه): وقع للسيوطي وهمان في تخريج الحديث، أوهم خلاف الواقع، فقد\nعقب رواية ابن عدي المذكورة في مطلع تخريجي هذا وتخريجه هو بأن عزاه\nللخطيب والحاكم، وساق إسناد كل منهما إلى سيف بن محمد عن سفيان ...\nبه. ولم يسق تمام إسنادهما! فأشعر القراء أنه عندهما كما هو عند ابن عدي من\nرواية أبي صادق عن سلمان! والذي عند الحاكم (٣/١٣٦) أنه أدخل بينهما\nواسطة أخرى غير عُليم، فقال:\n\"عن أبي صادق عن الأغر عن سلمان\"! وكذلك هو عند الخطيب في\n\"التاريخ\" (٢/٨١)، إلا أنه وقع فيه: \"عن سلمة بن كهيل عن الأغر عن سلمان\" ...\nلم يقع فيه: \"عن أبي صادق\"، فلعله سقط من الناسخ أوالطابع.\nهذا! وقد سكت الحاكم عن إسناده، وكذا الذهبي، لكن ذكر ابن عراق عنه\nأنه تعقبه بأن سيفًا كذاب. والظاهر أنه سقط من \"التلخيص\".","vol":"13","page":754},{"text":"هذا أحد وهمي السيوطي.\nوأما الوهم الآخر: فهو يشبه الأول، فقد قال عقب رواية الحاكم والخطيب:\n\"وأخرجه الحارث بن أبي أسامة في \"مسنده\": حدثنا يحيى بن هاشم:\nحدثنا الثوري ... به. ويحيى - هو: السمسار - كذاب\".\nفأقول: نعم، هو كذاب، ولكنه مع ذلك خالف الجماعة في إسناده، فإنه قال:\nحدثنا يحيى بن هاشم: حدثنا سفيان الثوري عن سلمة بن كهيل عن أبي صادق عن\nحنش بن المعتمر عن عليم الكندي عن سلمان الفارسي ... مرفوعًا. فزاد في\nالسند حنشًا هذا وهو صدوق له أوهام.\nهذا. وقد عرفت مما تقدم أنه رواه جماعة عن عبد الرزاق عن سفيان عن\nسلمة عن أبي صادق عن عليم عن سلمان ... موقوفًا. فرأيت في \"معجم أبي\nسعيد ابن الأعرابي \" (ق ١٢٥/١ - ٢) قال: نا جعفر (يعني: ابن عامر): نا\nعبد السلام بن صالح: نا عبد الرزاق ... به، إلا أنه قال:\n\" ... عن أبي صادق عن غنيم بن قيس الكندي عن سلمان ... مرفوعًا \".\nقلت: فقد خالف الجماعة في موضعين:\nأحدهما: أنه جعل (غنيمًا) ... مكان: (عليم)، وكان يمكن أن يقال: إنه\nتصحيف عليم، لولا أنه نسبه إلى أبيه قيس، وعليم لم ينسب.\nوالآخر: أنه رفعه إلى النبي ﷺ، ورفعه باطل، وإنما موقوف، مع جهالة عليم.\nوأظن أن الرفع من عبد السلام بن صالح - وهو: أبو الصلت الهروي -: قال\nالذهبي في \"الكاشف\":\n\"واهٍ، شيعي، متهم مع صلاحه\".","vol":"13","page":755},{"text":"وهو المتهم بوضع حديث: \"أنا مدينة العلم وعلي بابها ... \"، وقد سبق الكلام\nعليه مفصلًا برقم (٢٩٥٥) .\nهذا وقد غفل الشيخ اليماني ﵀ عن طرق هذا الحديث الدائرة على\nأبي صادق عن عليم، فقال في عليم:\n\"وَهُوَ مَجْهُولٌ، لم يرو عنه إلا زاذان\"!\n<span data-type=\"title\" id=toc-6362>٦٣٣٧ </span>- (مَنْ الْتَقَطَ لُقَطَةً يَسِيرَةً دِرْهَمًا أَوْ حَبْلًا، أَوْ شِبْهَ ذَلِكَ،\nفَلْيُعَرِّفْهُ ثَلَاثَةَ أَيَّامٍ، فَإِنْ كَانَ فَوْقَ ذَلِكَ فَلْيُعَرِّفْهُ سِتَّةَ أَيَّامٍ، [فَإِنْ جَاءَ\nصَاحِبُهَا، وَإِلا، فَلْيَتَصَدَّقْ بِهَا، فَإِنْ جَاءَ صَاحِبُهَا، فَلْيُخْبِرْهُ]) .\nضعيف.\nأخرجه ابن حبان في \"الثقات\" (٤/١٩٥)، والبيهقي (٦/١٩٥)\nوأحمد (٤/١٧٣) والطبراني في \"المعجم الكبير\" (٢٢/٢٧٣/٧٠٠) - والزادة له -\nمن طريق عُمَرَ بن عَبْدِ اللَّهِ بن يَعْلَى عَنْ جَدَّتِهِ حكيمة عَنْ أبيها يَعْلَى بن مُرَّةَ\nمرفوعًا. وقَالَ البيهقي:\n\"تفرد به عمر بن عبد الله بن يعلى، وقد ضعفه يحيى ابن معين، ورماه جرير\nابن عبد الحميد وغيره بشرب الخمر \".\nوبه ضعفه الهيثمي في \"المجمع\" (٤/١٦٩)، وكذا الحافظ في \"التلخيص\"\n(٣/٧٤) فقال:\n\"لَمْ يَصِحَّ، لِضَعْفِ عُمَرَ، وَزَعَمَ ابْنُ حَزْمٍ أَنَّهُ مَجْهُولٌ، وَزَعَمَ هُوَ وَابْنُ الْقَطَّانِ\nأَنَّ حَكِيمَةَ وَيَعْلَى مَجْهُولَانِ، وَهُوَ عَجَبٌ مِنْهُمَا، لِأَنَّ يَعْلَى صَحَابِيٌّ مَعْرُوفُ الصُّحْبَةِ\".","vol":"13","page":756},{"text":"قلت: وفيه إشارة إلى موافقة الحافظ على قولهما بجهالة حكيمة، وهو\nالظاهر، فإنها لا تعرف إلا بهذه الرواية، وإن وثقها ابن حبان، وفي ترجمتها ساق\nالحديث، وهذا من عجائبه وتساهله الذي عرف به في التوثيق! فإنها مع كونها لا\nتعرف إلا برواية عمر هذا، فإنه - أعني: عمر - متفق على تضعيفه، ومنهم ابن\nحبان نفسه فإنه أورده في \"الضعفاء\" وقال (٢/٩١):\n\"منكر الرواية\".\nوهذا مثال من أمثلة كثيرة كما سأبينه في مقدمة كتابي:\n\"تيسير انتفاع الخلان بثقات ابن حبان\".\nراجيًا من الله تعالى أن يسدد خطاي فيه، وييسر لي اتمامه بمنه وكرمه وتوفيقه (*) .\nويعارض هذا الحديث حديث أبي الزبير عن جابر قال:\nرخص لنا رسول الله ﷺ في العصا والسوط والحبل وأشباهه، يلتقطه الرجل\nينتفع به.\nولكنه ضعيف أيضًا، لعنعنة أبي الزبير، والاختلاف عليه في رفعه ووقفه - كما\nهو مبين في \"ضعيف أبي داود\" (٣٠٣) -.\n<span data-type=\"title\" id=toc-6363>٦٣٣٨ </span>- (جِئْتُ مُسْرِعًا أُخْبِرُكُمْ بِلَيْلَةِ الْقَدْرِ، فَأُنْسِيتُهَا بَيْنِي\nوَبَيْنَكُمْ، وَلَكِنْ الْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ) .\nضعيف.\nأخرجه البخاري في \"الأدب المفرد\" (٢١١/٨١٣)، وأحمد (١/٢٥٩)،","vol":"13","page":757},{"text":"والطبراني في \"المعجم الكبير\" (١٢/١١٠/١٢٦٢١) من طريق قَابُوس عَنْ أَبِي\nظَبْيَانَ عَنِ ابْنِ عَبَّاسٍ:\nأَنَّ نَبِيَّ اللَّهِ ﷺ أَقْبَلَ إِلَيْهِمْ مُسْرِعًا، قَالَ: حَتَّى أَفْزَعَنَا مِنْ سُرْعَتِهِ فَلَمَّا\nانْتَهَى إِلَيْنَا قَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف، قابوس - وهو: ابن أبي ظبيان -: قال الذهبي في\n\"الكاشف\":\n\"قال أبو حاتم وغيره: لا يحتج به \". وقال الحافظ في \"التقريب\":\n\"فيه لين\".\nوبه أعله الهيثمي (٣/١٧٨)، لكن سقط من الطابع اسم قابوس.\nلكن الحديث صحيح دون ذكر السبب، وقوله في أوله:\n\"جِئْتُ مُسْرِعًا أُخْبِرُكُمْ بِلَيْلَةِ الْقَدْرِ\"، فقال أبو سعيد الخدري:\nاعْتَكَفْنَا مَعَ النَّبِيِّ ﷺ الْعَشْرَ الْأَوْسَطَ مِنْ رَمَضَانَ، فَخَرَجَ صَبِيحَةَ عِشْرِينَ\nفَخَطَبَنَا، وَقَالَ:\n\"إِنِّي أُرِيتُ لَيْلَةَ الْقَدْرِ ثُمَّ أُنْسِيتُهَا - أَوْ نُسِّيتُهَا -، فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ\nفِي الْوَتْرِ ... \" الحديث.\nأخرجه البخاري ومسلم وغيرهما، وهومخرج في \"صحيح أبي داود\" (١٢٥١) .\n<span data-type=\"title\" id=toc-6364>٦٣٣٩ </span>- (مَنْ سَبَّحَ عِنْدَ غُرُوْبِ الشَّمْسِ سَبْعِيْنَ تَسْبِيْحَةً، غَفَرَ اللهُ لَهُ سَائِرَ عَمَلِهِ) .\nمنكر.\nأخرجه الذهبي في \"سير أعلام النبلاء\" في ترجمة أبي الحسن","vol":"13","page":758},{"text":"العسكري (١٤/٤٦٤) قال: حَدَّثَنَا الحُسَيْنُ بنُ الحَسَنِ بنِ حَمَّادٍ، حَدَّثَتْنِي جَدَّتِي\nبَانَةُ بِنْتُ بَهْزِ بنِ حَكِيْمٍ عَنْ أَبِيْهَا عَنْ أَبِيْهِ، عَنْ جَدِّهِ أَنَّ رَسُوْلَ اللهِ - ﷺ - قَالَ: ...\nفذكره. وقال:\n\"حَدِيْثٌ مُنْكَرٌ، وَبَانَةُ: مَجْهُوْلَةٌ \". وتعقبه المعلق عليه بقوله:\n\"في \" الاستدراك \" لابن نقطة: إن بانة هذه روت عن أخيها عبد الملك بن بهز،\nوروى عنها الحسين بن الحسن بن حماد، وهشام بن علي السيرافي، وأبوبهز\nالصقر بن عبد الرحمن ابن بنت مالك بن مغول \".\nقلت وسكت المعلق المشار إليه عن الراوي عن (بانة) ... فما أحسن، لأنه\nيوهم أنه ليس في الإسناد علة أخرى غيرها، وليس كذلك، فقد أورده الذهبي في\nترجمة الراوي عنها الحسين بن الحسن هذا، وقال:\n\"لا يدرى من ذا، والخبر منكر\". يعني هذا.\nوأقره الحافظ في \"اللسان\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" عن معاوية بن حيدة لرواية\nالديلمي في \"مسند الفردوس\"، وهو في أصله \"الفردوس\" (٣/٥٢٣/٥٦٣٤) . ومن\nالغريب أن المعلق عليه عزاه لكتابي: \"الضعيفة\" برقم (٤٠٦) ! وهذا تساهل أو\nخطأ فاحش، لأن الحديث الذي هناك يخالف الذي هنا مخالفة جذرية - وإن كان\nيلتقي مع هذا في كون صحابيه معاوية بن حيدة الذي هنا، وفي طرفه الأول منه،\nفإنه يختلف في تمامه عن هذا جذريًا، فإنه بلفظ:\n«من كبر تكبيرة عند غروب الشمس على ساحل البحر رافعًا صوته أعطاه الله\nمن الأجر بعدد كل قطرة في البحر عشر حسنات، ومحا عنه عشر سيئات، ورفع","vol":"13","page":759},{"text":"له عشر درجات ما بين درجتين مسيرة مائة عام بالفرس المسرع» !\nولوائح الوضع عليه ظاهرة. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6365>٦٣٤٠ </span>- (إِنَّ اللَّهَ تَعَالَى يَأْمُرُكَ أَنْ تُرَاجِعَ حَفْصَةَ رَحْمَةً لِعُمَرَ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/٢٩١ - ٢٩٢): حدثنا\nأَحْمَدُ بن طَاهِرِ بن حَرْمَلَةَ بن يَحْيَى: حَدَّثَنِي حَرْمَلَةُ بن يَحْيَى: [ثَنَا] (*) ابْنُ\nوَهْبٍ: حَدَّثَنِي عَمْرُو بن صَالِحٍ الْحَضْرَمِيُّ عَنْ مُوسَى بن عَلِيٍّ عَنْ أَبِيهِ عَنْ عُقْبَةَ\nبن عَامِرٍ الْجُهَنِيِّ:\nأَنّ النَّبِيَّ ﷺ طَلَّقَ حَفْصَةَ، فَبَلَغَ ذَلِكَ عُمَرَ بن الْخَطَّابِ، فَوَضَعَ التُّرَابَ عَلَى\nوجهه (*)، فَقَالَ: مَا يَعْبَأُ اللَّهُ بِكَ يَا ابْنَ الْخَطَّابِ بَعْدَ هَذَا! فَنَزَلَ جِبْرِيلُ ﵇\nفَقَالَ: ... فذكره.\nقلت وهذا موضوع، آفته أحمد بن طاهر هذا: قال ابن عدي في \"الكامل\"\n(١/١٩٦):\n\"ضعيف جدًا، يكذب فِي حَدِيثِ رسول الله صلى اله عليه وسلم إذا روى،ويكذب فِي\nحَدِيثِ الناس إذا حدث عنهم\".\nثم ساق له بعض الحكايات ظاهرة البطلان. وقد كذبه الدارقطني وابن حبان،\nوتقدمت له بعض الأحاديث التي تدل على كذبه، فانظرها برقم (١٣٩ و١٩٢٣) .\nوقد غفل عنه الهيثمي، فقال في موضعين من \"معجمه\" (٤/٣٣٤ و٩/٢٤٤):\n_________\n(*) كذا في أصل الشيخ رحمه الله تعالى، وفي الطبراني\": على رأسه، وما بين\nالمعكوفتين منه أيضًا. (الناشر) .","vol":"13","page":760},{"text":"\"رواه الطبراني، وفيه عمرو بن صالح الحضرمي ولم أعرفه، وبقية رجاله\nثقات\"!\nكذا قال! وهي غفلة عجيبة منه، فقد وافق الدارقطني على قوله فيه:\n\"كذاب\" في أكثر من حديث واحد، ومنها الحديثان المشار إليهما آنفًا، فَجَلَّ من\nلا يسهو ولا ينسى!\nوعمرو بن صالح الحضرمي: يحتمل أن يكون الذي في \"ثقات ابن حبان\"\n(٨/٤٨٦):\n\"عمرو بن صالح الصائغ المروزي أبو حفص: يروي عن ابن المبارك، حدثنا\nعنه الحسن بن سفيان، وعبد الله بن محمود \".\nقلت: فإنه من هذه الطبقة. والله أعلم.\nثم رأيت لابن طاهر متابعًا عند أبي نعيم في \"الحلية\" (٢/٥٠) قال: حدثنا\nمحمد بن المظفر: ثنا جعفر بن أحمد بن يحيى الخولاني: ثنا أحمد بن\nعبد الرحمن بن وهب: ثنا عمي عبد الله بن وهب: حدثني عمر بن صالح عن\nموسى بن علي ... به.\nكذا وقع فيه: (عمر بن صالح) ... فلا أدري أهو خطأ من الناسخ أو الطابع؟ أم\nهو كذلك في الرواية؟ وسواء كان هذا أو ذاك، فإن جعفر بن أحمد الخولاني هذا\nلم أجد له ترجمة، فلعله سرقه من ابن طاهر.\nعلى أن شيخه أحمد بن عبد الرحمن بن وهب - مع كونه من شيوخ مسلم -\nفقد اختلفوا فيه، كما تراه في \"التهذيب\"، وقد قال ابن عدي في كتابه \"الكامل\" (١/١٨٤):","vol":"13","page":761},{"text":"\"رأيت شيوخ أهل مصر الذين لحقتهم مجمعين على ضعفه\".\nثم ساق له أحاديث مما أنكر عليه، وكأنه أشار بقوله المذكور إلى أن أهل بلده\nأعرف به من الغرباء الذين سمعوا منه. وقال الذهبي في \"المغني\" عقبه:\n\"قلت: له أحاديث لا تحتمل \". وقال الحافظ:\n\"صدوق تغيَّر بأخرة\".\nواعلم أنني إنما أخرجت الحديث هنا لقوله فيه: \"رحمة لعمر\"، وإلا، فسائره\nصحيح، جاء من طرق دونها، فهي منكرة، وفي بعض طرقه زيادة: \"فإنها صوامة\nقوامة\"، فهذه أصح، لأنها رويت من طرق يقوي بعضها بعضًا، وتجد بيان ذلك\nمفصلًا في \"الصحيحة\" (٢٠٠٧) المجلد الخامس، وقد طبع والحمد لله تعالى.\n<span data-type=\"title\" id=toc-6366>٦٣٤١ </span>- (نهى أن يُجامِعَ الرجُلُ أهلَه وفي البيتِ معه أَنيسٌ، حتى\nالصبيُّ في المَهْدِ) .\nموضوع.\nأخرجه الخرائطي في \"مساوئ الأخلاق\" (٢٠٠/٤٣٧) من طريق\nالفرات بن السائب عن ميمون بن مهران عن عبد الله بن عمر قال: ... فذكره\nمرفوعًا.\nقلت: وهذا إسناد واهٍ جدًا، آفته الفرات هذا: قال البخاري:\n\"تركوه، منكر الحديث \". وقال ابن حبان في \"الضعفاء\" (٢/٢٠٧):\n\"كان ممن يروي الموضوعات عن الأثبات، ويأتي بالمعضلات عن الثقات\".\nقلت: ومن أحاديثه بهذا الإسناد: (اتقوا فراسة المؤمن، فإنه ينظر بنور الله\".\nوقد مضى برقم (١٨٢١) .","vol":"13","page":762},{"text":"<span data-type=\"title\" id=toc-6367>٦٣٤٢ </span>- (كَانَ فِيمَنْ سَلَفَ مِنَ الْأُمَمِ رَجُلٌ يُقَالُ لَهُ: (مُوَرِّقٌ)، فَكَانَ\nمُتَعَبِّدًا، فَبَيْنَا هُوَ قَائِمٌ فِي صَلَاتِهِ، ذَكَرَ النِّسَاءَ، فاشْتَهَاهُنَّ، وَانْتَشَرَ\nحَتَّى قَطَعَ صَلَاتَهُ، فَغَضِبَ، فَأَخَذَ قَوْسَهُ، فَقَطَعَ وَتَرَهُ، فَعَقَدَهُ بِخُصْيَيْهِ،\nوَشَدَّهُ إِلَى عَقِبَيْهِ، ثُمَّ مَدَّ رِجْلَيْهِ فانْتَزَعَهُمَا، ثُمَّ أَخَذَ طِمْرَيْهِ وَنَعْلَيْهِ\nحَتَّى أَتَى أَرْضًا لَا أَنِيسَ بِهَا وَلَا وَحْشَ، فَاتَّخَذَ عَرِيشًا، ثُمَّ قَامَ يُصَلِّي.\nفَجَعَلَ كُلَّمَا أَصْبَحَ، انْصَدَعَتْ لَهُ الْأَرْضُ، فَخَرَجَ لَهُ خَارِجٌ مِنْهَا\nمَعَهُ إِنَاءٌ فِيهِ طَعَامٌ، فَيَأْكُلُ حَتَّى يَشْبَعَ، ثُمَّ يَدْخُلُ، فَيَخْرُجُ بِإِنَاءٍ فِيهِ\nشَرَابٌ، فَيَشْرَبُ حَتَّى يَرْوَى، ثُمَّ يَدْخُلُ فتَلْتَئِمُ الْأَرْضُ، فَإِذَا أَمْسَى\nفَعَلَ مِثْلَ ذَلِكَ. قَالَ:\nوَمَرَّ أُنَاسٌ قَرِيبًا مِنْهُ، فَأَتَاهُ رَجُلَانِ مِنَ الْقَوْمِ، فَمَرَّا عَلَيْهِ تَحْتَ اللَّيْلِ،\nفَسَأَلَاهُ عَنْ قَصْدِهِمَا؟ فَسَمَتَ لَهُمَا بِيَدِهِ، قَالَ: هَذَا قَصْدُكُمَا - حَيْثُ\nيُرِيدَانِ -. فَسَارَا غَيْرَ بَعِيدٍ، قَالَ أَحَدُهُمَا: مَا يُسْكِنُ هَذَا الرَّجُلَ هُنَا بأَرْضٌ لَا\nأَنِيسَ بِهَا وَلَا وَحْشَ؟ لَوْ رَجَعْنَا إِلَيْهِ حَتَّى نَعْلَمَ عِلْمَهُ. قَالَ:\nفَرَجَعَا، فَقَالَا لَهُ: يَا عَبْدَ اللَّهِ! مَا يُقِيمُكَ بِهَذَا الْمَكَانِ بِأَرْضٍ لَا أَنِيسَ\nبِهَا وَلَا وَحْشَ؟ قَالَ: امْضِيَا لشَأْنِكُمَا وَدَعَانِي. فَأَبَيَا وأَلَحَّا عَلَيْهِ قَالَ:\nفَإِنِّي مُخْبِرُكُمَا عَلَى أَنَّ مَنْ كَتَمَهُ عَلَيَّ مِنْكُمَا، أَكْرَمَهُ اللَّهُ فِي الدُّنْيَا\nوَالْآخِرَةِ، وَمَنْ أَظْهَرَ عَلَيَّ مِنْكُمَا، أَهَانَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ. قَالَا:\nنَعَمْ. قَالَ:\nفَنَزَلَا، فَلَمَّا أَصْبَحَا، خَرَجَ الْخَارِجُ مِنَ الْأَرْضِ مِثْلِ الَّذِي كَانَ","vol":"13","page":763},{"text":"يُخْرِجُ مِنَ الطَّعَامِ ومِثْلَيْهِ مَعَهُ، فَأَكَلُوا حَتَّى شَبِعُوا، ثُمَّ دَخَلَ فَخَرَجَ\nإِلَيْهِمْ بِشَرَابٍ فِي إِنَاءٍ مِثْلِ الَّذِي كَانَ يَخْرُجُ بِهِ كُلَّ يَوْمٍ ومِثْلَيْهِ مَعَهُ،\nفَشَرِبُوا حَتَّى رَوَوْا، ثُمَّ دَخَلَ فَالْتَأَمَتِ الْأَرْضُ. قَالَ:\nفَنَظَرَ أَحَدُهُمَا إِلَى صَاحِبِهِ فَقَالَ: مَا يُعَجِّلُنا؟ هَذَا طَعَامٌ وَشَرَابٌ\nوَقَدْ عَلِمْنَا سَمْتَنَا مِنَ الْأَرْضِ، امْكُثْ إِلَى الْعَشَاءِ! فَمَكَثَا فَخَرَجَ\nإِلَيْهِمْ مِنَ الطَّعَامِ وَالشَّرَابِ مِثْلُ الَّذِي خَرَجَ أَوَّلَ النَّهَارِ، فَقَالَ أَحَدُهُمَا\nلِصَاحِبِهِ: امْكُثْ بِنَا حَتَّى نُصْبِحَ. فَمَكَثَا فَلَمَّا أَصْبَحُوا خَرَجَ إِلَيْهِمَا\nمِثْلُ ذَلِكَ.\nثُمَّ رَكِبَا فَانْطَلَقَا، فَأَمَّا أَحَدُهُمَا، فَلَزِمَ بَابَ الْمَلِكِ حَتَّى كَانَ مِنْ\nخَاصَّتِهِ وَسَمَرِهِ، وَأَمَّا الْآخَرُ فَأَقْبَلَ عَلَى تِجَارَتِهِ وَعَمَلِهِ.\nوَكَانَ ذَلِكَ الْمَلِكُ لَا يَكْذِبُ أَحَدٌ فِي زَمَانِهِ مِنْ أَهْلِ مَمْلَكَتِهِ كَذِبَةً\nيُعْرَفُ بِهَا إِلَّا صَلَبَهُ.\nفَبَيْنَا هُمْ لَيْلَةً فِي السَّمَرِ يُحَدِّثُونَهُ مِمَّا رَأَوْا مِنَ الْعَجَائِبِ،\nأَنْشَأَ ذَلِكَ الرَّجُلُ يُحَدِّثُ فقَالَ: ألَا أُحَدِّثُكَ أَيُّهَا الْمَلِكُ بِحَدِيثٍ مَا\nسَمِعْتَ أَعْجَبَ مِنْهُ قَطُّ؟ فَحَدَّثَ بحَدِيثِ ذَلِكَ الرَّجُلِ الَّذِي رَأَى مِنْ\nأَمْرِهِ. قَالَ الْمَلِكُ:\nمَا سَمِعْتُ بِكَذِبٍ قَطُّ أَعْظَمَ مِنْ هَذَا، وَاللَّهِ لَتَأْتِيَنِّي عَلَى مَا قُلْتَ\nبِبَيِّنَةٍ أَوْ لَأَصْلُبَنَّكَ قَالَ: بَيِّنَتِي فُلَانٌ. قَالَ: رِضًى، ائْتُونِي بِهِ، فَلَمَّا\nأَتَاهُ، قَالَ لَهُ الْمَلِكُ: إِنَّ هَذَا يَزْعُمُ: إِنَّكُمَا مَرَرْتُمَا بِرَجُلٍ ثُمَّ كَانَ مِنْ أَمْرِهِ كَذَا","vol":"13","page":764},{"text":"وَكَذَا؟ قَالَ الرَّجُلُ: أَيُّهَا الْمَلِكُ! أَوَلَسْتَ تَعْلَمُ أَنَّ هَذَا كَذِبٌ، وَهَذَا مَا\nلَا يَكُونُ، وَلَوْ أَنِّي حَدَّثْتُكَ بِهَذَا،كَانَ عَلَيْكَ مِنَ الْحَقِّ أَنْ تَصْلُبَنِي\nعَلَيْهِ؟ قَالَ: صَدَقْتَ وَبَرَرْتَ. فَأَدْخَلَ الرَّجُلَ الَّذِي كَتَمَ عَلَيْهِ فِي خَاصَّتِهِ\nوَسَمَرِهِ، وَأَمَرَ بِالْآخَرِ فَصُلِبَ.\nفَقَالَ رَسُولُ اللَّهِ ﷺ:\nفَأَمَّا الَّذِي كَتَمَ عَلَيْهِ مِنْهُمَا، فَقَدْ أَكْرَمَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ.\nوَأَمَّا الَّذِي أَظْهَرَ عَلَيْهِ مِنْهُمَا، فَقَدْ أَهَانَهُ اللَّهُ فِي الدُّنْيَا، وَهُوَ مُهِينُهُ فِي الْآخِرَةِ.\nثُمَّ نَظَرَ بَكْرُ بْنُ عَبْدِاللَّهِ إِلَى ثُمَامَةَ بْنِ عَبْدِاللَّهِ بْنِ أَنَسٍ، فَقَالَ: يَا أَبَا\nالْمُثَنَّى! أَسَمِعْتَ جَدَّكَ يُحَدِّثُ هَذَا عَنْ رَسُولِ اللَّهِ ﷺ؟ قَالَ: \" نَعَمْ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١١٣/٧٦٥١): حدثنا\nمحمد بن شعيب: ثنا عبد الرحمن بن سلمة: نا أبو زهير عبد الرحمن بن مغراء\nعن المفضل بن فضالة عن بكر بن عبد الله المزني: نا أنس بن مالك قال: قال\nرسول الله ﷺ: ... فذكره. وقال الهيثمي في \"المجمع\" (١٠/٣٠٥ - ٣٠٦):\n\"رواه الطبراني في الأوسط عن شيخه محمد بن شعيب، ولم أعرفه،\nوبقية رجاله ثقات على ضعف في بعضهم يسير \".\nكذا قال! والمفضل بن فضالة - وهو: البصري، لا المصري - لا يصدق عليه\nهذا الوصف عندي، لأنه متفق على تضعيفه إلا ابن حبان، ولذلك تكلم عليه\nالذهبي في \"المغني\"، وجزم الحافظ في \"التقريب\" بضعفه. ولعله أراد به عبد الرحمن","vol":"13","page":765},{"text":"ابن مغراء، فإنه مختلف فيه - كما ترى في \"التهذيب\" -، وقال الحافظ:\n\"صدوق، تكلم فِي حَدِيثِه عن الأعمش\".\nوأما عبد الرحمن بن سلمة - وهو: الرازي -: فلم يوثق أحد فيما علمت ولا\nابن حبان، وقد أورده ابن أبي حاتم فقط دون البخاري (٢/٢/٢٤١) ولم يذكر فيه\nجرحًا ولا تعديلًا.\nوأما محمد بن شعيب، فهو الأصبهاني - كما في أحاديث قبل هذا في\n\"المعجم الأوسط \" -، وله ترجمة في \"طبقات المحدثين بأصبهان\" (٣٧٦/٥١٨)\nلأبي الشبخ و\"أخبار أصبهان\" لأبي نعيم (٢/٢٥٢)، وذكرا أنه يكنى بأبي عبد الله\nالتاجر، توفي سنة ثلاثمائة، يروي عن الرازيين بغرائب.\n<span data-type=\"title\" id=toc-6368>٦٣٤٣ </span>- (لو وُزِنَ إيمانُ أبي بكرٍ بإيمانِ أهلِ الأرضِ، لَرَجَحَ) .\nمنكر.\nأخرجه ابن عدي في \"الكامل\" (٤/٢٠١) ومن طريقه ابن عساكر في\n\"تاريخ دمشق\" (٩/٢٩٧/١) عن عبد الله بن عبد العزيز بن أبي رواد: أخبرني\nأبي عن نافع عن ابن عمر ... مرفوعًا.\nأورده ابن عدي في ترجمة عبد الله هذا، وقال:\n\"له أحاديث لا يتابعه أحد عليها\". وقال العقيلي (٢/٢٧٩):\n\"أحاديثه مناكير غير محفوظة، ليس ممن يقيم الحديث\". وقال أبو حاتم:\n\" أحاديثه منكرة\". وقال ابن الجنيد:\n\"لا يساوي شيئًا، يحدث بأحاديث كذب \".\nوأما ابن حبان، فذكره في \"الثقات\" (٨/٣٤٧ - ٣٤٨) وقال:","vol":"13","page":766},{"text":"\"يعتبر حديثه إذا روى عن غير أبيه، وفي روايته عن إبراهيم بن طهمان\nبعض المناكير\".\nوقد توبع: فقال عيسى بن عبد الله بن سليمان القرشي: ثنا رواد بن الجراح\nقال: ثنا عبد العزيز بن أبي رواد ... به.\nأخرجه ابن عدي (٥/٢٥٩ - ٢٦٠) في ترجمة عيسى هذا، وصدَّر ترجمته\nبقوله فيه:\n\"ضعيف يسرق الحديث\".\nثم ساق له أحاديث منكرة، وهذا آخرها، ثم ختم ترجمته بقوله:\n\"كتب عنه الناس، والضعف على حديثه بيِّن، وليس له من الحديث غير ما\nذكرت\".\nقلت: وبعض تلك الأحاديث من روايته عن الوليد بن مسلم، ومنها حديث\n\"البركة مع أكابرهم \"، وهو مخرج في \"الصحيحة\" (١٧٧٨)، وله في \"تاريخ ابن\nعساكر\" متابعون، فلا ينبغي عده من مناكيره، وبخاصة أن الحافظ ذكر في\n\"اللسان\" أن الحاكم قال عن الدارقطني \"ثقة\". وذكره ابن حبان في \"الثقات\"،\nوخرج حديثه في \"صحيحه\"!\nوأقول: أما توثيق الدارقطني فهو في \"سؤالات الحاكم للدارقطني \"، ونصه فيه\n(١٢٨/١٤١):\n\"عيسى بن عبد الله بن سليمان رغاث، أبو موسى، ثقة\".\nوالمترجم قد وصف بـ: (القرشي) وبـ: (العسقلاني) أيضًا عند ابن عدي،","vol":"13","page":767},{"text":"وكذا في \"تاريخ بغداد\" (١١/١٦٥)، و\"تاريخ دمشق\" أيضًا (١٤/١٨)، وقالا:\n\"سكن بغداد، وسمع بدمشق وغيرها الوليد بن مسلم ورواد بن الجراح ... \".\nولم يذكرا فيه جرحًا ولا تعديلًا. فأخشى أن يكون غير ذاك الذي وثقه\nالدارقطني، وإلا، لم يخف ذلك على الخطيب، وهو من أعرف الناس بأقواله، بينه\nوبينه أبو بكر البرقاني وغيره من الحفاظ، وكذلك من المستبعد أن يخفى ذلك على\nابن عساكر محدث الشام. والله أعلم.\nوأما توثيق ابن حبان إياه فأعقد أن الحافظ وهم في ذلك، فإنه لا يوجد في\n\"ثقات ابن حبان\" من يسمى بهذا الاسم: (عيسى بن عبد الله بن سليمان القرشي\nالعسقلاني)، وإنما فيه (٧/٢٢٢):\n\"عيسى بن عبد الله الأنصاري يروي عن أبي طوالة، روى عنه الوليد بن مسلم\".\nأورده في (أتباع التابعين) .\nوكذلك ذكره البخاري في \"التاريخ\" (٣/٢/٣٨٩) وكناه بـ: (أبي موسى) .\nولعله الذي في \"كامل ابن عدي\" (٥/٢٥٣):\n\"عيسى بن عبد الله بن الحكم بن النعمان بن بشير أبو موسى الأنصاري\".\nثم ساق له أحاديث، بعضها من رواية الوليد بن مسلم عنه عن نافع عن ابن\nعمر. وساق له أحاديث أخرى عن غير نافع، ثم قال:\n\"وعامة ما يرويه لا يتابع عليه\".\nوهذا قد أورده ابن حبان في \"الضعفاء\" (٢/١٢١)، وساق له حديثًا من\nأحاديث ابن عدي المشار إليها، وقال:","vol":"13","page":768},{"text":"شيخ يروي عن نافع ما لا يتابع عليه، ولا يحتج به \".\nقلت: فلا أدري هل هذا هو الذي ذكره في \"الثقات\" بروايته عن أبي طوالة\nوعنه الوليد بن مسلم أم غيره، لأنه من طبقة واحدة - كما ترى -؟ وأيًا ما كان:\nفليس هو الأنصاري الدمشقي البغدادي الذي قبله، فإنه متأخر عن هذا. والله\nأعلم.\nوأما الحديث الذي عزاه الحافظ في ترجمة الدمشقي لابن حبان في\n\"صحيحه\"، فلم أعرفه الآن. ثم رأيته في \"صحيحه\" (٥٣٣٤) في تحريم الخمر،\nوهو في \"الصحيحين\" من غير طريقه، وهو مخرج في \"الإرواء\" (٨/٤٢ - ٤٣) .\nوجملة القول: أن عيسى بن عبد الله بن سليمان القرشي الراوي عن رواد بن\nالجراح هذا الحديث لم يتبين لي أنه الثقة الذي عناه الدارقطني، فهو مجهول\nالحال، فقد روى عنه جمع من الثقات في \"تاريخ بغداد\" و\"تاريخ دمشق\".\nثم تأكدت من كونه هو الذي وثقه الدارقطني، فإني رأيته في \"سؤالات الحاكم\nللدارقطني\" (١٢٨/١٤١)، فإعلال حديثه هذا بشيخه رواد بن الجراح أولى، فإنه\nضعيف، قال الذهبي في \"الكاشف\":\n\"وثقه ابن معين، له مناكير، ضُعِّف \". وقال الحافظ:\n\"صدوق اختلط بأَخَرَة، فترك، وفِي حَدِيثِه عن الثوري ضعف شديد\".\nمن أجل ذلك ضعَّف ابن عساكر الحديث، فقال عقبه:\n\"وهذا مرفوع غريب، وإنما يحفظ عن عمر قوله\".\nثم أخرجه هو والبيهقي في \"الشعب\" (١/٦٩/٣٦) من طرق عن ابن شوذب","vol":"13","page":769},{"text":"عن محمد بن جحادة عن سلمة بن كُهيل عن هزيل بن شرحبيل قال: قال عمر\nابن الخطاب رضي الله تعالى عنه: ... فذكره موقوفًا عليه.\nقت وهذا إسناد صحيح، رجاله ثقات رجال البخاري غير ابن شوذب\n- واسمه: عبد الله - وهو ثقة.\nوالحديث قال الحافظ العراقي في \"تخريج الإحياء\" (١/٥٢):\n\"أخرجه ابن عدي من حديث ابن عمر بإسناد ضعيف،ورواه البيهقي في\n\"الشعب\" موقوفًا على عمر بإسناد صحيح \".\nقلت: ولعل أصل الحديث رؤيا رآها النبي ﷺ أنه وضع في كفة والأمة في\nكفة فرجح بهم، ثم وضع أبو بكر فرجح بهم، ثم عمر، ثم عثمان.\nأخرجه ابن أبي عاصم في \"السنة\" (١١٣٥ - ١١٣٩) من طرق عن أبي بكرة\nوأعرابي، وابن عمر، وفي \"المجمع\" (٩/٥٩) شواهد أخرى، يدل مجموع طرقه\nعلى أن للحديث أصلًا، ولذلك صححته في \"الظلال\". والله أعلم.\n<span data-type=\"title\" id=toc-6369>٦٣٤٤ </span>- (إِنَّ الْمُقْسِطِينَ عَلَى مَنَابِرَ مِنْ لُؤْلُؤٍ يَوْمَ الْقِيَامَةِ بَيْنَ يَدَيْ\nالرَّحْمَنِ، بِمَا أَقْسَطُوا فِي الدُّنْيَا) .\nشاذ.\nأخرجه ابن أبي شيبة في \"المصنف\" (٠١٣/١٢٧ - ١٢٨)، وأحمد في\n\"مسنده\" (٢/١٥٩) قالا: حَدَّثَنَا عَبْدُالْأَعْلَى عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ\nالْمُسَيَّبِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ... فذكره.\nومن طريق ابن أبي شيبة أخرجه الحاكم (٤/٨٨)، والنسائي في \"الكبرى\"\n(٣/٤٦٠/٥٩١٧) من طريق أخرى عن عبد الأعلى ... به.","vol":"13","page":770},{"text":"وتابعه عبد الرزاق في \"مصنفه\" (١١/٣٢٥/٢٠٦٦٤) عن معمر.. به. ومن\nطريق عبد الرزاق أحمد أيضًا (٢/٢٠٧) .\nقلت: وهذا إسناد ظاهره الصحة، ولذلك قال الحاكم:\n\"صحيح على شرط الشيخين، وقد أخرجاه جميعًا \".\nكذا قال! وفيه أوهام أربعة:\nالأول: لم يروه من الشيخين سوى مسلم، وقد صرح بهذا ابن كثير (٤/٢٦٩) .\nوالثاني: إنما رواه من طريق أخرى عن عمرو بن أوس عن ابن عمرو. وهو\nمخرج في \"آداب الزفاف\" (٢٨٠ - ٢٨١ - الطبعة الجديدة)، وبتصحيح ابن منده\nأيضًا، وصححه ابن حبان أيضًا (٧/٩)، وكذا أبو عوانة (٤/٤١١ - ٤١٢)، وابن\nكثير (٤/٣٤٩) .\nوعمرو بن أوس ثقة تابعي كبير، احتج به الشيخان، وقال بعضهم بصحبته.\nالثالث: أن لفظه مخالف للفظ مسلم وكذا الآخرين من نواحٍ:\nالأولى: أنه قال: \"نوره\" ... مكان: \"لؤلؤ\".\nالثانية: أنه قال: \"عن يمين الرحمن\" ... مكان: \"بين يدي الرحمن\".\nالثالثة: زاد: \"وكلتا يديه يمين\".\nالرابعة: قال: \"الذين يعدلون في حكمهم وأهليهم وما وُلُّوا \" ... مكان: \"بما\nأقسطوا ... \".\nالرابع: أن القول بصحته وارد لولا المخالفات المذكورة، ولذا قال ابن كثير\n(٤/٢١١) جريًا على ظاهر الإسناد:","vol":"13","page":771},{"text":"وهذا إسناد جيد وقوي، رجاله على شرط الصحيح\".\nلكن يمنع من ذلك المخالفات المشار إليها. والظاهر أنها من معمر بن راشد\nالبصري، فقد قال الذهبي في \"الميزان\":\n\"أحد الأعلام الثقات، وله أوهام معروفة، احتملت له في سعة ما أتقن\".\nوقال في \"السير\" (٧/١٢):\n\"ومع كون معمر ثقة ثبتًا فله أوهام، لا سيما لما قدم البصرة لزيارة أمه، فإنه\nلم يكن معه كتبه، فحدَّث من حفظه، فوقع للبصريين عنه أغلاط \".\nقلت: فلا يبعد أن يكون هذا من أوهامه.\nعلى أن النسائي قد أعله في \"كبراه\" بعلة أخرى، فقال عقب الطريق\nالصحيحة عن عمرة بن أوس:\n\"باب ذكر الاختلاف على الزهري في هذا الحديث \".\nثم ساق حديث معمر هذا، ثم قال:\n\"وقفه شعيب بن أبي حمزة\".\nقلت: وهو ثقة اتفاقًا، محتج به في \"الصحيحين\" وغيرهما، ولم يغمز بوهم،\nبل قال ابن معين:\n\"شعيب من أثبت الناس في الزهري، كان كاتبًا له\".\nقلت: فقد كشفت رواية شعيب هذه عن علة أخرى في الحديث، وهي\nالوقف. فهما إذن علتان:","vol":"13","page":772},{"text":"إحداهما في المتن، وهي المخالفة في الألفاظ - كما سبق بيانه -.\nوالأخرى: الوقف، وهي المخالفة في الإسناد. وبأحدهما يصير الحديث شاذًا\nفكيف بهما معًا؟!\n(تنبيه): وقع حديث عمرو بن أوس الصحيح في \"مسند أبي عوانة\" مختصرًا\nجدًا ليس فيه: \"وكلتا يديه يمين ... \". إلخ، وجاء فيه عقب قوله: \"يمين الرحمن\":\n\"وربما قال: بما أقسطوا له في الدنيا\"!\nوهذا القول إنما هو فِي حَدِيثِ الترجمة - كما ترى -، وليس هو عند مسلم\nوغيره ممن شاركه في روايته، كالنسائي وابن أبي شيبة وأحمد والحميدي وابن\nحبان والمروزي والآجري والبيهقي في \"الأسماء\" وغيرهم، فأخشى أن يكون قد\nسقط من \"مسند أبي عوانة\" من ناسخه أو طابعه تمام الحديث الصحيح، وإسناد\nحديث الترجمة ومتنه، ولم يبق منه إلا قوله: \"وربما قال: بما أقسطوا ... \". إلخ.\nوإن مما يؤكد السقط: أن قوله هذا يستلزم أن يكون قبله لفظ آخر يختلف عن\nهذا بعض الشيء، فليتأمل.\n(تنبيه آخر): إن من أكاذيب الملقب بـ (السخاف) وتدجيلاته على قرائه،\nوقلبه للحقائق العلمية، أنه علق على حديث ابن الجوزي في \"دفع شبه التشبيه\":\n\"المقسطون يوم القيامة على منابر من نور على يمين الرحمن\"، كذا ساقه ابن\nالجوزي مبتور الآخر! فعلق عليه المذكور (ص ٢٠٣) أنه رواه ابن حبان بهذا اللفظ،\nورواه مسلم بلفظ ... فذكره بتمامه.. يعني: بزيادة: \"وكلتا يديه يمين\".\nقلت: فهذا من تدجيله، فإن الزيادة عند ابن حبان أيضًا، وإنما غاير بينهما\nتمهيدًا لتدجيل آخر، فإنه عزاه للنسائي ثم قال عقبه:","vol":"13","page":773},{"text":"\"وقال عقبه: قال محمد فِي حَدِيثِه: \"وكلتا يديه يمين\"، وروايته لم يذكر\nفيها هذه اللفظة، وهذه منه إشارة إلى تصرف الرواة في متن الحديث\"!\nفأقول: هذا افتراء على الإمام النسائي، فهو إنما يشير بذلك إلى اختلاف شيخيه\nفي هذه الزيادة، فمحمد - وهو:ابن آدم - ذكرها في الحديث، وشيخه الآخر - وهو:\nقتيبة بن سعيد - لم يذكرها فيه. والروايتان مدارهما على سفيان بن عيينة، وإنما يفعل\nذلك النسائي وغيره من الحفاظ المحققين تبصيرًا لقرائهم، ليتحروا الصواب من اختلاف\nالشيوخ، وليس إشارة منه إلى تصرف الرواة - كما زعم الأفاك (السخاف) ! -.\nفالباحث المنصف حين يجد مثل هذا الخلاف لا يندفع ليأخذ منه ما يوافق هواه\n- كما يفعل هذا (السخاف) -، وإنما يسلم هواه لما تقتضيه القواعد العلمية التي لا مرد\nلها، والذي يرد منها هنا قاعدتان: زيادة الثقة مقبولة، أو: الزيادة الشاذة مرفوضة.\nوفي ظني أن الأفاك يعلم - ولو أننا نعتقد أنه ليس من أهل العلم - أن القاعدة\nالثانية هنا غير واردة، لأنه رأى الحديث بعينه في \"صحيح مسلم\" وفيه الزيادة،\nوقد رواها عن ثلاثة من كبار شيوخه الحفاظ عن شيخهم سفيان بن عيينة، وهم:\nأبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، فإذا ضم إليهما الإمام عبد الله\nابن المبارك من رواية النسائي عن محمد بن آدم، فهؤلاء أربعة اتفقوا على هذه\nالزيادة، فلا مناص حينئذ - عند من ينصف - من تطبيق القاعدة الأولى، وهي:\nزيادة الثقة مقبولة.\nفليتأمل القراء في تدجيل هذا السخاف كيف نصب الخلاف بين شيخي\nالنسائي، وتجاهل متابعة الحفاظ الثلاثة لمحمد بن آدم في الزيادة؟!!\nثم مضى في تدجيله - مؤيدًا تدجيله السابق -، فقال:\n\"ويؤيد ذلك رواية الحاكم وأحمد ... \".","vol":"13","page":774},{"text":"ثم ذكر حديث الترجمة المعلل بما سبق من المخالفة للرواية المتفق على صحتها\nعند الأئمة المتقدم ذكرهم، والتي أعلها الإمام النسائي في \"الكبرى\" - كما سبق\nبيانه -، ولذلك لم يروها في \"السنن الصغرى\" - كما روى فيها الرواية الصحيحة-،\nإشارة منه قوية إلى أنها غير مجتباة عنده، فلأمر ما سمى \"السنن الصغرى\" بـ\n\"المجتبى\"!\nوهكذا نجد هذا (السخاف) قد نصب نفسه لمعاداة الأحاديث الصحيحة\nوتضعيفها، وإيثار الأحاديث المعارضة لها - أو: الضعيفة -، ونشرها، وإيهام القراء\nأنها هي صحيحة! عامله الله بما يستحق.\nعلى أن لهذه الزيادة: \"وكلتا يديه يمين\" شاهدين من حديث عبد الله بن عمر،\nوالآخر من حديث عمرو بن عبسة.\nوالأول إسناده قول، ولذلك خرجته في \"الصحيحة\" برقم (٣١٣٦) .\nوالآخر: قال المنذري في \"الترغيب\" (٢/٢٣٤):\n\"رواه الطبراني، وإسناده مقارب لا بأس به\".\nوله شاهد ثالث من حديث أبي هريرة - فِي حَدِيثِ له مخرج في \"الظلال\"\n(١/٩١/٢٠٦) -، وإسناده حسن، وصححه ابن حبان والحاكم والذهبي.\nفماذا يقول الأفاك (السخاف)؟!\n<span data-type=\"title\" id=toc-6370>٦٣٤٥ </span>- (كَانَ إِذَا أَهَمَّهُ الأَمْرُ، رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ، فَقَالَ: سُبْحَانَ\nاللَّهِ الْعَظِيمِ. وَإِذَا اجْتَهَدَ فِى الدُّعَاءِ، قَالَ يَا حَىُّ! يَا قَيُّومُ!) .\nضعيف جدًا.\nأخرجه الترمذي (٩/١٣٢ - ١٣٣)، وابن السني في \"عمل","vol":"13","page":775},{"text":"اليوم والليلة\" (١٠٩ - ١١٠) - الشطر الأول منه - من طريق إِبْرَاهِيمَ بْنِ الْفَضْلِ عَنِ\nالْمَقْبُرِىِّ عَنْ أَبِى هُرَيْرَةَ ... مرفوعًا. وقال الترمذي:\n\"حديث غريب\". وزاد في نسخة: \"حسن\".\nوأقول هذا بعيد جدًا عن حال إسناده، فإن إبراهيم هذا متروك، كما قال\nالحافظ في \"التقريب\"، وقال ابن حبان في \"ضعفائه\":\n\"إنه فاحش الخطأ\". ولما روى له الترمذي (٨/٣٢٩) حديث: \"الحكمة ضالة\nالمؤمن ... \". قال أيضًا:\nحديث غريب لا نعرفه إلا من هذا الوجه، وإبراهيم بن الفضل المدني\nالمخزومي يضعَّف من قبل حفظه\".\nوهذا مخرج في \"المشكاة\" (٢١٦) .\nوالحديث مما سكت عليه ابن تيمية في \"الكلم الطيب\" (رقم ١١٩)، وتبعه\nابن القيم في \"الوابل الصيب\" (٢٣٦)، تابعين في ذلك أصلهما \"أذكار النووي\"\n(١٠٢ تحقيق الأرناؤوط) وسكت هذا أيضًا عليه، وأما في تعليقه على \"الكلم\nالطيب\" (٥٧/١١٨) فضعفه اقتباسًا من تحقيقي لـ \"الكلم\"، وله من مثل هذا\nالشيء الكثير، بل إن غالب تصحيحاته وتضعيفاته لأحاديث الكتاب أخذها من\nتحقيقاتي عليه دون أن يشير إلى ذلك أدنى إشارة، وقد فعل غيره أسوأ من ذلك\n- كما بينته في مقدمة الطبعة الجديدة لهذا الكتاب -.\nواعلم أن في رفع الرأس إلى السماء حديثًا آخر عند أبي داود وغيره فيما يقول\nإذا خرج من بيته، وإسناده صحيح، لكن ذكر الرفع فيه شاذ - كما حققته في\nالكتاب الآخر (٣١٦٣) -، فاقتضى التنبيه!","vol":"13","page":776},{"text":"<span data-type=\"title\" id=toc-6371>٦٣٤٦ </span>- (تُعْمَلُ الرِّحالُ إلى أربعةِ مساجدَ: إلى المسجدِ الحرامِ،\nومسجدي هذا، والمسجدِ الأقصى، وإلى مسجدِ الجَنَد) .\nباطل بذكر: (مسجد الجند) .\nذكره ابن عبد البر في \"التمهيد\" (٢٣/٣٨)\nمعلقًا فقال:\n\"وقد روى محمد بن خالد الجَنَدي عن المثنى بن الصباح عن عمرو بن\nشعيب عن أبيه عن جده ... مرفوعًا\"، ثم قال:\n\"هذا حديث منكر لا أصل له، ومحمد بن خالد الجندي، والمثنى بن الصباح:\nمتروكان، ولا يثبت من جهة النقل. و(الجند) باليمن بلد طاوس\".\nقلت: الجندي هذا قد وثِّق، وقال فيه البيهقي - تبعًا لشيخه الحاكم -:\n\"مجهول\". ورده الذهبي في \"المغني\" بقوله:\n\"قلت: بل مشهور من شيوخ الشافعي، وقال الأزدي: منكر الحديث\".\nقلت: فالأولى تعصيب الجناية في هذا الحديث بشيخه المثنى، فإنه متفق\nعلى تضعيفه.\nوقد تقدم للجندي حديث آخر منكر بلفظ: \"لا مهدي إلا عيسى\" برقم\n(٧٧)، وشأنه فيه شأنه هنا. فراجعه.\nوالحديث دون هذه الزيادة الباطلة صحيح متواتر، رواه جمع من الصحابة،\nوقد خرجت طائفة من الطرق عنهم في \"الإرواء\" (١/٢٢٦/٧٧٣)، و\"أحكام\nالجنائز\" (٢٢٤ - ٢٢٥)، و\"الروض النضير\" (٧١٣) .","vol":"13","page":777},{"text":"<span data-type=\"title\" id=toc-6372>٦٣٤٧ </span>- (ما مِنْ نَفَقَةٍ بعد صلِة الرحِمِ أعظمَ عند اللهِ من هِراقةِ دمٍ\n[أيامَ النَّحْرِ]) .\nمنكر.\nأخرجه الخطيب في \"التاريخ\" (٣/٥٩)، وابن عبد البر في \"التمهيد\"\n(٢٣/١٩٢ - ١٩٣)، والديلمي في \"مسند الفردوس\" (٣/٢٦) - الزيادة له - من\nطريق سعيد بن داود بن أبي زَنْبَر عن مالك عن ثور بن زيد عن عكرمة عن ابن\nعباس ... مرفوعًا. وقال الخطيب وابن عبد البر:\n\"غريب لم نكتبه من حديث مالك إلا بهذا الإسناد \".\nقلت: وعلته سعيد هذا: قال ابن حبان في \"الضعفاء\" (١/٣٢٥):\n\"يروي عن مالك أشياء مقلوبة ...، لا تحل كتابة حديثه إلا على وجه الاعتبار\".\nوقال الذهبي في \"المغني\".\n\"ضعفه أبو زرعة وغيره، وقال ابن معين: ليس بثقة\".\nوللحديث طريق أخرى عَنْ اِبْنِ عَبَّاسٍ نحوه، تقدم تخريجه والكشف عن\nعلته برقم (٥٢٥) .","vol":"13","page":778},{"text":"<span data-type=\"title\" id=toc-6373>٦٣٤٨ </span>- (ما من عبد تَوَجَّهَ بأُضْحِيَّتهِ إلى القِبْلةِ إلا كان دمُها\nوفرثُها وصوفها حسناتٍ مُحضَراتٍ في ميزانِه يوم القيامة، فإن الدَّمَ -\nوإن وَقَعَ في الترابِ، فإنما - يقعُ في حِرْزِ اللهِ حتى يُوَفِّيَه اللهُ صاحِبَه\nيومَ القيامةِ. وقال رسول الله ﷺ: اعْمَلوا يَسيرًا تُجْزَوا كثيرًا) .\nضعيف جدًا.\nأخرجه ابن عبد البر في \"التمهيد\" (٢٣/١٩٣) من طريق\nمحمد بن الجهم السمري قال: حدثنا نصر بن حماد قال: حدثنا محمد بن","vol":"13","page":778},{"text":"راشد عن سليمان بن موسى عن عطاء بن أبي رباح عن عائشة قالت: يا أيها\nالناس! ضحوا، وطيبوا بها أنفسًا، فإني سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت سكت عنه ابن عبد البر، وكأنه لوضوح علته، وهي نصر بن حماد\nهذان فإنه متفق على تضعيفه، بل قال ابن معين:\n\"كذاب \". وقال الحافظ في آخر ترجمته من \"التهذيب\":\n\"ومن أوابده: عن شعبة عن محمد بن زياد عن أبي هريرة مرفوعًا: \"إن الله\nتعالى ليس بتارك يوم الجمعة أحدًا إلا غفر له \".\nقال أبو الفتح الأزدي: ليس له أصل عن شعبة، وإنما وضعه نصر بن حماد\".\nقلت: وهذا قد رواه كذاب آخر عن أنس، وقد سبق تخريجه برقم (٢٩٧)\nمن المجلد الأول، وقد أعيد طبعه بتحقيق جديد وزيادات مفيدة.\nوشيخه محمد بن راشد: يحتمل أنه الذي في \"سؤالات البرقاني للدارقطني\"\n(٥٩/٤٣١)، فإنه بلد نصر بن حماد، ومن طبقة شيوخه، قال الدارقطني:\n\"محمد بن راشط الضرير: بصري بحدث عن روح بن القاسم، ويونس بن\nعبيد، ليس بالقوي، يعتبر به \".\nثم ترجح عندي أنه محمد بن راشد المكحولي الدمشقي، فقد ذكروا في\nشيوخه سليمان بن موسى شيخه في هذا الإسناد،وهو مختلف فيه، وقد وثقه\nالجمهور، وقال الحافظ:\n\"صدوق يهم، ورمي بالقدر \".\nوأما محمد بن الجهم السمري - الراوي عن نصر بن حماد -:فذكره الحافظ","vol":"13","page":779},{"text":"في \"اللسان\" برواية ثلاثة من الحافظ وآخرين، وقال:\n\"ما علمت فيه جرحًا\".\nوللحديث طريق أخرى عن عائشة مرفوعًا نحوه دون قوله: \"اعملوا يسيرًا ... \"،\nوزاد في آخره: \"فطيبوا بها نفسًا \". ولكن إسناده واهٍ أيضًا - وإن حسَّنه الترمذي،\nوصححه الحاكم -، وقد تقدم تخريجه وبيان علته في المجلد الثاني برقم (٥٢٦) .\n<span data-type=\"title\" id=toc-6374>٦٣٤٩ </span>- (يَسْتَاكُ الصَّائِمُ بِرَطْبِ السِّوَاكِ وَيَابِسِهِ، أَوَّلَ النَّهَارِ وَآخِرَهُ) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (١/٥٦ - ٥٧)، وكذا ابن حبان (١/١٠٢\n- ١٠٣)، والبيهقي (٤/٢٧٢) من طريق أبي إِسْحَاقَ الْخَوَارِزْمِىّ - قَاضَى خَوَارِزْمَ -\nقَالَ سَأَلْتُ عَاصِمًا الأَحْوَلَ فَقُلْتُ: أَيَسْتَاكُ الصَّائِمُ؟ فَقَالَ: نَعَمْ. فَقُلْتُ: بِرَطْبِ\nالسِّوَاكِ وَيَابِسِهِ؟ قَالَ: نَعَمْ. قُلْتُ: أَوَّلُ النَّهَارِ وَآخِرُهُ؟ قَالَ: نَعَمْ. قُلْتُ: عَمَّنْ؟\nقَالَ: عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِىِّ ﷺ.وقال البيهقي:\n\"انْفَرِدُ بِهِ أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ بِيطَارٍ - وَيُقَالُ: إِبْرَاهِيمُ بْنُ عَبْدِ الرَّحْمَنِ -\nقَاضِى خَوَارِزْمَ، حَدَّثَ بِبَلْخٍ عَنْ عَاصِمٍ الأَحْوَلِ بِالْمَنَاكِيرِ، لَا يُحْتَجُّ بِهِ، وَقَدْ رُوِىَ\nعَنْهُ مِنْ وَجْهٍ آخَرَ لَيْسَ فِيهِ ذِكْرُ: أَوَّلِ النَّهَارِ وَآخِرِهِ\".\nثم ساقه من طريق أحمد بن عدي - وهذا في كتابه \"الكامل\" (١/٢٦٠ -\n٢٦١) - من طريق محمد بن سلام: أنبأ إبراهيم بن عبد الرحمن ... به. وقال ابن\nعدي:\n\"إبراهيم هذا عامة أحاديثه غير محفوظة\".\nومن هذه الطريق ساقه العقيلي في ترجمة إبراهيم بن عبد الرحمن هذا، وقال:","vol":"13","page":780},{"text":"\"ليس بمعروف في النقل، والحديث غير محفوظ\". وقال ابن حبان:\n\"يروي عن عاصم الأحول المناكير التي لا يجوز الاحتجاج بها، على قلة\nشهرته بالعدالة وكتابته الحديث \". ثم ساق الحديث وقال:\n\"لا أصل له من حديث رسول الله ﷺ، ولا من حديث أنس\".\nوأشار البيهقي في \"المعرفة\" إلى هذا الحديث، وقال (٣/٤١٨):\n\"ضعيف لا يصح\".\nوأخرجه الدارقطني أيضًا في \"السنن\" (٢/٢٠٢)، وقال:\n\" أَبُو إِسْحَاقَ الْخَوَارِزْمِىُّ ضَعِيفٌ \".\nوأورده الذهبي في ترجمة إبراهيم بن بيطار، وذكر قول ابن حبان المتقدم في\nحديثه. ثم في ترجمة إبراهيم بن عبد الرحمن وقال:\n\"لا يدرى من ذا، وهوالخوارزمي إن شاء الله \". وأقرَّه الحافظ في \"اللسان\".\nولقد أحسن ابن الجوزي بإيراده لهذا الحديث في \"الموضوعات\" (٢/١٩٤ -\n١٩٥)، وذكر باختصار كلام ابن حبان المتقدم، لكن تعقبه الحافظ في \"التلخيص\"\nبقوله (١/٦٩):\n\"قلت له شاهد من حديث معاذ،رواه الطبراني في الكبير\"!\nوأقره السيوطي في \"اللآلي\" (٢/١٠٥)، وابن عراق في \"تنزيه الشريعة\" (٢/\n١٥٦) !! وفي ذلك نظر ظاهر إسنادًا ومتنًا، فإن الطبراني أخرجه في \"المعجم الكبير\"\n(٢٠/٧٠ - ٧١) وفي \"مسند الشاميين\" أيضًا (٢/٤٤٤ - المصورة) من طريق بكر بن\nخنيس عن أبي عبد الرحمن عن عبادة بن نسي عن عبد الرحمن بن غنم قال:","vol":"13","page":781},{"text":"سألت معاذ بن جبل: أتسوك وأنا صائم؟ فقال: نعم، قلت: أي النهار\nأتسوك؟ قال: أي النهار شئت، إن شئت غدوة، وإن شئت عشية، قلت: فإن الناس\nيكرهونه عشية، قال: ولم؟! قلت: يقولون إن رسول الله ﷺ قال: «لخلوف فم\nالصائم أطيب من ريح المسك» . فقال: سبحان الله لقد أمرهم رسول الله ﷺ\nبالسواك، حين أمرهم وهو يعلم أنه لابد أن يكون بفم الصائم خلوف، وإن استاك،\nوما كان بالذي يأمرهم أن ينتنوا أفواههم عمدًا، ما في ذلك من الخير شيء، بل\nفيه شر، إلا من ابتلي ببلاء لا يجد منه بدًا. قلت: والغبار في سبيل الله أيضا\nكذلك، إنما يؤجر من اضطر إليه، ولم يجد عنه محيصًا؟ قال: نعم، وأما من\nألقى نفسه في البلاء عمدًا فما له في ذلك من أجر.\nأما النظر من حيث المتن فهو ظاهر، لأنه موقوف على معاذ غير مرفوع.\nوأما النظر من حيث الإسناد ففيه خفاء ذلك، لأن بكر بن خنيس مختلف\nفيه، فوثقه بعضهم وضعفه الجمهور، كما ترى أقوالهم في \"تهذيب الحافظ\"، وقال\nفي \"تقريبه\":\n\"صدوق له أغلاط، أفرط فيه ابن حبان:\nوالحق أنه كما قال الذهبي في \"الكاشف\":\n\"واهٍ\".\nوقد تقدمت له أحاديث كثيرة، فراجعها إن شئت بواسطة فهارس الرواة في\nالمجلدات الأربعة الأولى المطبوعة (*) .\n_________\n(*) ولقد طبع من هذه \"السلسلة\" حتى المجلد الثالث عشر بعد وفاة الشيخ ﵀\nتعالى، يسر الله إتمامها.","vol":"13","page":782},{"text":"قلت: وكأن الحافظ ﵀ اعتمد على ما وصفه به من الصدق في\n\"تقريبه\"، فاعتبر الحديث صالحًا للاستشهاد به، بل إنه قد صرح بتقويته في\nمكان آخر من \"تلخيصه\"، فقال في (الصيام) منه (٢/٢٠٢):\n\"فائدة: روى الطبراني بإسناد جيد عن عبد الرحمن بن غنم قال: سألت\nمعاذ بن جبل: أأتسوك وأنا صائم ... \" الحديث.\nفأقول تجويده لهذا الإسناد بناء على رأيه المتقدم في بكر بن خنيس\nمحتمل، ولكنه غفل عن علته الحقيقية، وهي: أبو عبد الرحمن شيخ بكر الذي\nلم يسم، فقد قال الذهبي في \"كنى الميزان\".\n\"أبو عبد الرحمن الشامي عن عبادة بن نسي، قال الأزدي: كذاب. قلت:\nلعله المصلوب \". وأقره الحافظ في \"اللسان\".\nقلت: وهو: محمد بن سعيد بن حسان بن قيس الأسدي، صلبه المنصور على\nالزندقة، وضعف أربعة آلاف حديث، قلبوا اسمه على مائة وجه ليخفى! له ترجمة\nمبسطة في \"التهذيب\"، وكذا في \"تاريخ ابن عساكر\" (١٥/٣٥٦ - ٣٦٤)، وقال\nفي آخرها:\n\"وقال أحمد بن حنبل: بكر بن خنيس ليس به بأس، إنما روى عن رجل\nصلب يقال له: أبو عبد الرحمن الدمشقي، واسمه محمد بن سعيد\".\nفإذن علة هذه الفائدة التي زعمها الحافظ (أبو عبد الرحمن) هذا، الكذاب\nالمصلوب في الزندقة، فالعجب كيف خفي ذلك على الحافظ، وعلى من اتبعه؟!\nولقد كنت واحدًا من هؤلاء حين نقلت عنه في كتابي \"الإرواء\" (١/١٠٦ - ١٠٧)\nتجويده لإسناده، وعذري في ذلك أن \"معجم الطبراني\" لم يكن يومئذ مطبوعًا، ولا","vol":"13","page":783},{"text":"كان لدي مصورة \"مسند الشاميين\"، فالحمد لله الذي هدانا لهذا وما كنا لنهتدي\nلولا أن هدانا الله.\nوإن مما يحسن ذكره هنا - والتنبيه على ضعفه مع مخالفته لحديث الترجمة\nوشاهده الذي ذكره الحافظ وزعمه! - ما رواه عُمَرُ بْنُ قَيْسٍ عَنْ عَطَاءٍ عَنْ أَبِى هُرَيْرَةَ\nقَالَ لَكَ السِّوَاكُ إِلَى الْعَصْرِ، فَإِذَا صَلَّيْتَ الْعَصْرَ، فَأَلْقِهِ، فَإِنِّى سَمِعْتُ رَسُولَ اللَّهِ\nﷺ يَقُولُ «خُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ» .\nأخرجه الدارقطني في \"سننه\" (٢/٢٠٣/٥)، ومن طريقه البيهقي (٤/٢٧٤)\nوسكتا عنه! وهو من غرائبهما، فإن عمر بن قيس هذا متروك - كما قال الحافظ في\n\"التقريب\"، وبه أعله في \"التلخيص\" (١/٦٩)، ولكنه سكت عنه في (الصيام)\n(٢/٢٠١) ! -.\nوفي معناه حديث آخر مرفوع عن علي وغيره، مخرج في الإرواء (رقم ٦٧)،\nفلا داعي للإعادة. ويغني عن حديث الترجمة عموم الأحاديث الواردة في الحض\nعلى السواك عند كل وضوء وكل صلاة هناك -.\n<span data-type=\"title\" id=toc-6375>٦٣٥٠ </span>- (خَمْسٌ مِنَ الْفِطْرَةِ: الخِْتَانُ، وَحَلْقُ الْعَانَةِ، وتَقْلِيمُ\nالأَظَفارِ، وَنَتْفُ الضَّبْعِ، وَقَصُّ الشَّارِبِ) .\nشاذ بلفظ: \"الضبع\".\nأخرجه البخاري في \"الأدب المفرد\" (١٢٩٣)، والنسائي\n(٢/٢٧٥) من طريق عَبْد الرَّحْمَنِ بْن إِسْحَقَ قال حدثني سَعِيد بن أبي سَعِيدٍ\nالْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ عن النبي ﷺ ... به.","vol":"13","page":784},{"text":"قلت: وهذا إسناد جيد، لكن عبد الرحمن بن إسحاق - وهو الذي يقال له:\n(عباد) المدني، - وإن كان صدوقًا ومن رجال مسلم، فقد - ضعفه بعضهم، وقال\nالبخاري:\n\"ليس ممن يعتمد على حفظه إذا خالفَ من ليس بدونه، وإن كان ممن يحتمل في بعض \".\nوهذا من دقيق علم البخاري ونقده ﵀، وإذا عرفت هذا، سهل عليك\nأن تتبين صواب حكمنا على هذه اللفظة \" الضبع\" بالشذوذ، وذلك لأمرين اثنين:\nالأول: أنه خالف جبل الحفظ، وهو الإمام مالك، فقد رواه في \"الموطأ\"\nإلا أنه قال: \"ونتف الإبط\"، وهو المحفوظ، ويؤيده:\nالثاني: أن الحديث رواه الإمام الزهري عن سعيد بن المسيب عن أبي هريرة ...\nمرفوعًا باللفظ المحفوظ، وسائره مثله.\nأخرجه الشيخان وغيرهما، وهو مخرج في \"الإرواء\" (١/١١٢/٧٣) .\nومن تمام الفائدة أن أنبه أنه وقع شذوذ آخر في هذا الحديث من طريق الزهري\nهذه، فقال النسائي في \"السنن الكبرى\" (١/٦٥/٩): أخبرنا محمد بن عبد الله\nابن يزيد المقرئ المكي، قال: حدثنا سفيان عن الزهري ... به، إلا أنه قال مكان:\n\"قص الشارب\":\n\"حلق الشارب\".\nقلت: والقول في هذا اللفظ من حيث كونه شاذًا، كالقول في اللفظ الذي\nقبله، وذلك أن محمد بن عبد الله المقرئ ثقة، إلا أنه قد خالف الحفاظ الثقات","vol":"13","page":785},{"text":"منهم الإمام أحمد (٢/٢٣٩)، وابن أبي شيبة في \"المصنف\" (١/١٩٥)، والحميدي\n(٤١٨/٩٣٦)، وغيرهم قالوا: ثنا سفيان ... بلفظ \"القص\".\nوكذلك رواه الشيخان عن جمع آخر من الحفاظ عن سفيان ... به. الأمر\nالذي لا يدع شكًا في شذوذ لفظ المقرئ الذي تفرد به، فكيف إذا انضم إلى ذلك\nأن جمعًا آخر من الحفاظ قد تابعوا سفيان بن عيينة على هذا اللفظ عند الشيخين\nوغيرهما؟ فثبت يقينًا خطأ اللفظ الذي قبله.\nوثمة خطأ آخر وقع في هذا الحديث من بعض رواته في إسناد ثالث له،\nيرويه محمد بن إسحاق عن محمد بن إبراهيم بن الحارث التيمي عن أبي سلمة\nابن عبد الرحمن عن أبي هريرة مرفوعًا ... به، إلا أنه قال:\n\"السواك\".. مكان: \"الختان\".\nأخرجه البخاري في \"الأدب المفرد\" (١٢٥٧) .\nقلت هذاإسناد حسن، لولا أن ابن إسحاق مدلس، وقد عنعنه، فهي علة\nهذه المخالفة، على أنه لو صرح بالتحديث، فمخالفته للثقات مردود، لأن له\nمنكرات يتفرد بها، يعرفها أهل العلم.\nولم ينتبه لهذا الخطأ في هذه الرواية الأستاذ محمد فؤاد عبد الباقي في تعليقه\nعلى \"الأدب\" (ص ٢٤٤)، فطبع تحته:\n\"البخاري في: ٧٧ - كتاب اللباس، ٦٣ - باب قص الشارب، مسلم في: ٢\n- كتاب الطهارى ح٤٩ و٥٠ \".\nوهما إنما أخرجاه بالفظ المحفوظ: \"الختان\"!","vol":"13","page":786},{"text":"وزاد الشارح الجيلاني في (الخطأ) (٢/٦٥٨)، فعزاه إلى أصحاب \"السنن\nالأربعة\" أيضًا، وأحمد، وابن حبان! وليس عند أحد منهم هذا اللفظ: \"السواك\"\nمن حديث أبي هريرة هذا.\nنعم، جاء اللفظ المذكور فِي حَدِيثِ عائشة ﵂ عند مسلم وأبي\nعوانة وغيرهما بلفظ:\n\"عشرة من الفطرة ... والسواك ... \" الحديث.\nوهومخرج في \"صحيح أبي داود\" (٤٣) .\nوكذلك ورد فِي حَدِيثِ عمار بن ياسر ﵁ نحوه، وجمع فيه بين\nالسواك والختان. وهو مخرج هناك عقب حديث عائشة.\n(تنبيه: في \"النهاية\":\n\" (الضّبْع) بسكون الباء وسط العضد. وقيل هو ما تحت الإبط \".\nهذاوحديث مالك المتقدم موقوفًا، قد رواه البخاري في \"الأدب المفرد\"\n(١٢٩٤) عنه كذلك موقوفًا، وقال الحافظ ابن عبد البر في \"التمهيد\" (٢١/٥٦):\n\"هذا الحديث في الموطأ موقوف عند جماعة الرواة، إلا أن بشر بن عمر رواه\nعن مالك بإسناده المتقدم عن أبي هريرة عن النبي ﷺ فرفعه، وهو حديث\nمحفوظ عن أبي هريرة عن النبي ﷺ مسندًا صحيحًا، رواه ابن شهاب عن سعيد\nابن المسيب عن أبي هريرة عن النبي ﷺ. ولصحته مرفوعا ذكرناه والحمد لله \".\nثم ساق إسناده إلى بشر بن عمر عن مالك ... به مرفوعًا.\nقلت: وبشر هذا ثقة محتج به في \"الصحيحين\"، فالسند صحيح، وقد روي\nعن مالك مرفوعًا من غير رواية بشر، أخرجه ابن عبد البر بسند فيه ابن ليهعة.","vol":"13","page":787},{"text":"ومهما يكن من أمره، فإنه مما لا شك فيه أن الأصح عن مالك هوالوقف،\nولكن ذلك مما لا ينافي رواية بشر المرفوعة عنه، فقد ينشط الراوي أحيانًا فيرفع\nالحديث، وقد يوقفه لسبب أو آخر، فإذا ثبت رفعه من طريق غيره من الثقات - كما\nهنا -، كأن ذلك دليلًا على صحة رفع الراوي إياه. والله أعلم.\n<span data-type=\"title\" id=toc-6376>٦٣٥١ </span>- (إِذَا خَرَجْتُمْ مِنْ بُيُوتِكُمْ بِاللَّيْلِ، فَأَغْلِقُوا أَبْوَابِهَا) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/١٣٧/٣٦٤) من طريق\nمُحَمَّد بن سُلَيْمَانَ: ثنا وَحْشِيٌّ عَنْ أَبِيهِ عَنْ جَدِّهِ:\nأَنَّ النَّبِيَّ ﷺ خَرَجَ لِحَاجَتِهِ مِنَ اللَّيْلِ، فَتَرَكَ بَابَ الْبَيْتِ مَفْتُوحًا، ثُمَّ رَجَعَ،\nفَوَجَدَ إِبْلِيسَ قَائِمًا فِي وَسَطِ الْبَيْتِ، فَقَالَ النَّبِيُّ ﷺ:\n\"اخْسَأْ يَا خَبِيثُ! مِنْ بَيْتِي\"\nثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، وحشي - هو: ابن حرب بن وحشي، وهو - مستور\nعلى ما قال الحافظ، وقد روى عنه جمع، وذكره ابن حبان في \"الثقات\"، وقال\nالذهبي في \"الكاشف\":\n\" ليِّن \".\nوأبوه حرب بن وحشي مجهول - كما قال البزار -، ولم يرو عنه غير ابنه. ومع\nذلك ذكره ابن حبان أيضًا في \"الثقات\"، وذلك من تساهله الذي عرف به، وهو\nعمدة الهيثمي في قوله (٨/١١٢) - بعد أن عزاه للطبراني -:\n\"ورجاله ثقات\"!","vol":"13","page":788},{"text":"والأمر بإغلاق الأبواب في الليل ثابت فِي حَدِيثِ جابر عند الشيخين وغيرهما،\nولكن ليس فيه ذكر الخروج، بل ظاهره عند البيات، وهو مخرج في \"إرواء الغليل\"\n(١/٧٩ - ٨١)، ثم خرجت بعض طرقه وألفاظه في \"الصحيحة\" (٣١٨٤) .\nوأنكر ما فِي حَدِيثِ الترجمة أن يدخل إبليس بيت النبوة. والله المستعان.\n<span data-type=\"title\" id=toc-6377>٦٣٥٢ </span>- (يَنْزِلُ عيسى ابنُ مريمَ على ثمانمائةِ رجلٍ، وأربعمائةِ\nامرأةٍ، خيارُ مَنْ على الأرضِ، وأصلحُ مَنْ مضى) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس\" (٣/٣٢٩) من طريق الحسين\nابن عبد الرحمن: حدثنا محمد بن عمر: حدثنا سعيد بن بابك: سمع سعيد\nالمقبري عن أبي هريرة ... رفعه.\nقلت: هذا موضوع، آفته محمد بن عمر - وهو: الواقدي -: كذاب.\nوشيخه سعيد بن بابك: لم أجد له ترجمة.\nوالحسين بن عبد الرحمن: لم أعرفه.\nوالحديث أورده السيوطي في \"الجامع الكبير\" من رواية الديلمي. وسكت عنه كعادته.","vol":"13","page":789},{"text":"<span data-type=\"title\" id=toc-6378>٦٣٥٣ </span>- (مَنْ قضَى دَيْنَ والدَيهِ بعدَ موتِهما أو وَفَّى نذرَهُما ولم\nيستسبَّ لهما، فقد برَّهما وإن كان عاقًا لهما، ومن لم يقضِ دَينهما ولم يوف\nنذرَهما واستسبَّ لهما، فقد عقَّهُما وإن كان بهما بارًَّا في حياتِهِما) .\nمنكر.\nأخرجه الشجري في \"أماليه\" (٢/١٢٣) من طريق ثابت بن محمد","vol":"13","page":789},{"text":"قال: حدثنا معلى بن خالد الرازي: قال: حدثنا محمد بن نعيم بن عبد الله\nالمجمر عن أبيه عن أبي هريرة ... مرفوعًا.\nقلت وهذا إسناد ضعيف، فيه علل:\nالأولى: معلى بن خالد: أورده الذهبي في \"الميزان\" و\"المغني\"، وقال:\n\"قال الأزدي: يتكلمون فِي حَدِيثِه\".\nوساق له الأزدي الطرف الأول من هذا الحديث - كما في \"اللسان\"، وقد\nترجم له ابن أبي حاتم (٤/١/٣٣٣ - ٣٣٤)، وأفاد أنه كان من الرواة عن سفيان\nوشعبة، ذكر أنه كان عنده عن سفيان نحو من عشرة آلاف حديث، وعن شعبة\nنحو ذلك. ثم قال:\nنا محمد بن مسلم: نا أبو نعيم عن المعلى - وكان ثقة - عن عمرو بن سعيد\".\nقلت: وذكره ابن حبان في \"الثقات\" (٩/١٨٢) بروايته عن الثوري وعنه ابن\nمهدي، وقد فات ذلك على الحفاظ!\nوالأخرى: محمد بن نعيم هذا: وَهُوَ مَجْهُولٌ - كما قال أبو حاتم، وتبعه\nالذهبي في \"المغني\" \" -.\nوأما الحافظ فقال في \"التقريب\":\n\"مجهول الحال \".\nوكأن ذلك لأنه ذكر في \"التهذيب\" أنه روى عنه الواقدي، وإسماعيل بن\nداود بن مخراق، وإسماعيل بن أبي أويس. والواقدي وابن مخراق متروكان،\nفهل يخرج شيخهما بروايتهما مع ابن أبي أويس من جهالة العين؟ ذلك ما لا","vol":"13","page":790},{"text":"أظنه، ولا أعلم إن كان أحد تعرض لهذا البحث فيما أذكر. والغريب العجيب أن\nابن حبان أورده في \"الثقات\" (٩/٤٥) قائلًا:\n\"وروى عنه أبو عقيل\"\nووجه الغرابة ليس هو أنه وثقه برواية ثقة عنه، فهذا أمر معروف عنه، وإنما\nالوجه أن أبا عقيل هذا - واسمه: يحيى بن المتوكل - ضعيف باتفاقهم، بل قال\nابن حبان نفسه في \"الضعفاء\" (٣/١١٦):\n\"منكر الحديث، ينفرد بأشياء ليس لها أصول ... \".\nوالخلاصة: أن محمد بن نعيم هذا لم يرو عنه ثقة إلا إسماعيل بن أبي\nأويس، فهو مجهول، وهو علة هذا الحديث وليس الراوي عنه. والله أعلم.\n<span data-type=\"title\" id=toc-6379>٦٣٥٤ </span>- (إذا أَطاقَ الغلامُ صومَ ثلاثةِ أيامٍ، وَجَبَ عليه صومُ رمضانَ) .\nمنكر.\nأخرجه ابن حبان في \"الضعفاء\" (٣/١١٦)، وأبو نعيم في \"معرفة\nالصحابة\" (٢/١٧٠/١)، ومن طريقه الديلمي في \"مسند الفردوس\" (١/١٠١) من\nطريق جبارة بن مغلِّس قال: حدثنا يحيى بن العلاء عن يحيى بن عبد الرحمن\nابن لبيبة عن أبيه عن جده ... مرفوعًا.\nقلت: وهذا إسناد واهٍ بمرة، آفته يحيى بن العلاء، متهم بالوضع، وفي ترجمته\nساقه ابن حبان، وقال:\n\"كان ممن ينفرد عن الثقات بالاشياء المقلوبات التى إذا سمعها من الحديث\nصناعته، سبق إلى قلبه أنه كان المتعمد لذلك\".\nوتقدمت له بعض الأحاديث الموضوعة، فانظر مثلًا الحديث (٤٦ و٣٢١)\nوغيرهما.","vol":"13","page":791},{"text":"لكن جبارة بن مُغَلَّس: ضعيف - كما في \"التقريب\" و\"الكاشف\" -.\nويحيى بن عبد الرحمن ابن لبيبة: غير معروف هكذا، وإنما أورده ابن أبي\nحاتم منسوبًا إلى جده: (أبي لبيبة)، وقال:\n\"روى عن جده، روى عنه مندل وحاتم بن إسماعيل ووكيع \". ثم روى عن\nابن معين أنه قال:\n\"ابن أبي لبيبة الذي يروي عنه وكيع ليس بشيء \". وعن أبيه أنه قال:\n\"ليس بقوي\".\nوهكذا أورده الذهبي في \"الميزان\": \" ... أبي لبيبة\"، وكذا الحافظ في\n\"اللسان\" لكن وقع فيه: (أبي كبشة) .. خطأ. وقد أعاده على الصواب تبعًا\nللذهبي: \"يحيى بن أبي لبيبة\" منسوبًا إلى جده الأعلى، فقد بين ذلك البخاري\nفي \"تاريخه\" فقال (٤/٢/٣٠٤):\n\"يحيى بن محمد بن عبد الرحمن بن أبي لبيبة المدني: عن أبيه عن جده\nروى عنه حاتم بن إسماعيل\".\nوهكذا ترجمه ابن حبان في \"الثقات\" (٧/٦٠٩)، وكذلك أعاده الذهبي، ثم\nالعسقلاني، وقال:\n\"هو يحيى بن عبد الرحمن منسوبًا إلى الجد الأعلى تارة، وهو: أبو لبيبة، وإلى\nالجد الأدنى تارة وهو: عبد الرحمن \".\nوبناء على هذا الاختلاف ينتج اختلاف آخر، وهو: هل صحابي الحديث هو\nالجد الأدنى، أو الأعلى؟ ولذلك أوردهما الحافظ في \"الإصابة\" في: (لبيبة) و: (أبي\nلبيبة)، وقد وفق بين هاتين النسبتين البخاري في \"التاريخ\" (١/١٥١ - ١٥٢)، ثم","vol":"13","page":792},{"text":"ابن حبان في \"الثقات\" (٧/٣٦٩)، فقالا - واللفظ لابن حبان -:\n\"محمد بن عبد الرحمن بن أبى لبيبة، يروي عن سعيد بن المسيب، روى\nعنه محمد بن عبد الله بن عمرو بن عثمان، وهو الذي يقال له: محمد بن\nعبد الرحمن بن لبيبة، كان اسم أمه: (لبيبة)، وكنية أبيه: (أبو لبيبة) \". زاد\nالبخاري:\n\"اسم أبي لبيبة: وردان\".\nوقد ذكره ابن حبان في (التابعين) أيضًا، فقال (٥/٣٦٢):\n\"محمد بن عبد الرحمن بن أبى لبيبة، يروي عن سعد بن أبى وقاص. روى\nعنه أسامة بن زيد\".\nكذا وقع له:\"سعد بن أبي وقاص\"! وفي \"التهذيب\":\n\"عمر بن سعد بن أبي وقاص \".. ولعله الصواب. وعليه فليس تابعيًا، وإلى\nذلك أشار الحافظ بقوله في \"التقريب\":\n\"ضعيف، كثيرالإرسال، من السادسة\".\nوالخلاصة: أن يحيى بن عبد الرحمن هذا نسب في بعض الروايات إلى جده\nعبد الرحمن، وأن بينهما أباه محمدًا، فهو: يحيى بن محمد بن عبد الرحمن ابن\nلبيبة، أو: أبي لبيبة، وأنه ضعيف، ومثله أبوه محمد، وإن وثقهما ابن حبان،\nوقد اختلط الأمر في ترجمتيهما ببعض الرواة عنهما، فقد جاء في \"تهذيب\nالمزي\" والمشتقات منه أنه روى عن كل منهما حاتم بن إسماعيل ووكيع، وأن ابن\nمعين ضعفهما!!","vol":"13","page":793},{"text":"وأنا استبعد جدًا أن يكون حاتم ووكيع أدركا الأب محمدًا الذي روى عن\nسعيد بن المسيب - كما تقدم -، وروى عنه من هو أعلى طبقة من حاتم ووكيع،\nفإن الأول منهما من الطبقة الثامنة عند الحافظ، ووكيع من كبار الطبقة التاسعة،\nومحمد هذا روى عنه محمد بن عبد الله بن عمرو بن عثمان- كما تقدم - وهو من\nالطبقة السابعة، بل وروى عنه من هو أعلى منه، وهو ابن جريج عند ابن قانع\nفي كتابه \"معجم الصحابة\" (ج٢- باب اللام/الفيلم) من طريق محمد بن\nشرحبيل (١) عن ابن جريج عن محمد بن عبد الرحمن ابن لبيبة ... هكذا وقع\nفيه: (لبيبة)، خلافًا لما نقله الحافظ في \"الإصابة\" عن ابن قانع: (ابن أبي\nلبيبة) . ولكل وجه، كما تقدم عن ابن حبان، ونحوه في \"الجرح\" (٣/٢/٣١٩)،\nوبالوجه الثاني ذكره الدارقطني في \"الضعفاء والمتروكين\" (١٤٨/٤٥٦) .\nوقول المعلق عليه الأخ صبحي السامرائي:\n\"وقال يحيى: ليِّن، حديثه ليس بشيء. الجرح والتعديل ... \" إلخ، لعله\nسبق قلم منه، فإنه ليس في \"الجرح\" ولا قي المصادر الأخرى التي قرنها بـ\n\"الجرح\" قول يحيى: \" ليِّن \".\nوجملة البحث: أن نفسي لمتطمئن لذكرهم وكيعًا في الرواة عن محمد\nهذا، وعلى الرغم من قول الذهبي في \"الميزان\":\n\"قلت: أدركه وكيع وطبقته \".\n_________\n(١) هو ابن جعشم الأنباري. ذكره ابن أبي حاتم برواية حافظين عنه، وسكت عنه،\nوذكره ابن حبان في \"الثقات\" (٩/٥٢) وقال: \"مستقيم الحديث\". وضعفه الدارقطني - كما\nفي \"الميزان\" -.","vol":"13","page":794},{"text":"لما علمت من أن وكيعًا ليس في طبقة محمد بن عبد الله بن عمرو، وابن\nجريج. فإن جاءت رواية صريحة بسماع وكيع منه، فبها، ويكون قد تأخرت وفاة\nمحمد هذا - فإن وكيعًا مات سنة (١٩٧) وله سبعون سنة -. وأما سماعه من ابنه\nيحيى فقد صح عند أبي يعلى والبيهقي فِي حَدِيثِ آخر تقدم تخريجه في المجلد\nالعاشر (رقم ٤٥٤٣) .\nوأما سماع حاتم بن إسماعيل منه فقد ورد في هذا الحديث بلفظ:\n\"من أطاق صيام ثلاثة أيام متتابعات، فقد وجب عليه صيام رمضان\".\nأخرجه أبو نعيم من طريق الحسن بن فرج الغزي: ثنا هشام بن عمار: ثنا\nحاتم بن إسماعيل: ثنا يحيى بن عبد الرحمن عن لبيبة عن جده ... به.كذا وقع\nفي \"المعرفة\" ليس فيه \"عن أبيه\". وعلى اسم (عبد) وحرف (عن) ضبة، كأن\nالناسخ يشير إلى أن الأصل هكذا، وإلى الخلاف المتقدم. والله أعلم.\nولحاتم عنه حديث آخر، هو الآتي بعده.\nوخلاصة القول فِي حَدِيثِ الترجمة: أنه لا يصح من قِبَل يحيى بن محمد\nابن عبد الرحمن بن أبي لبيبة [وأبيه]، لضعفهما.\n<span data-type=\"title\" id=toc-6380>٦٣٥٥ </span>- (وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّهُ لَمَكْتُوبٌ عِنْدَ اللَّهِ فِي السَّمَاءِ\nالسَّابِعَةِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ أَسَدُ اللَّهِ، وَأَسَدُ رَسُولِهِ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/١٦٣/٢٩٥١)، والحاكم\n(٣/١٩٨) من طريق حَاتِم بْن إِسْمَاعِيلَ عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَبِيبَةَ\nعَنْ جَدِّهِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: ... فذكره.\nبيّض له الحاكم، وقال الذهبي في \"تلخيصه\":","vol":"13","page":795},{"text":"\"قلت: يحيى واهٍ\". وقال الهيثمي في \"المجمع\" (٩/٢٦٨):\nرواه الطبراني، ويحيى وأبوه لم أعرفهما، وبقية رجاله رجال الصحيح\".\nكذا قال: \"عن أبيه\"، وذلك لأنه قال في أوله:\n\"وعن يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَبِيبَةَ عَنْ جَدِّهِ ... \".\nقلت: ولم يقع في \"المعجم\": (عن أبيه) . وكذلك هو في \"مستدرك الحاكم\"،\nفلا أدري إذا كانت الرواية هكذا وقعت عندهما، أو أن الهيثمي وهم في ذكره تلك\nالزيادة، أو أنها ثابتة في نسخته من \"المعجم\"، وهوالجادة - كما في الحديث الذي\nقبله، وما يأتي بعده -.\nويحيى وأبو ضعيفان، وإنما لم يعرفهما الهيثمي، لأنه نسب إلى جده - وهو:\nيحيى بن محمد بن عبد الرحمن،كما تقدم تحقيقه في الحديث الذي قبله -.\n<span data-type=\"title\" id=toc-6381>٦٣٥٦ </span>- (يَا رَبُّ هَذَا شَهِدْتُ عَلَى مَنْ أَنَا بَيْنَ ظَهْرَيْهِ، فَكَيْفَ بِمَنْ لَمْ أَرَ؟) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (١٩/٢٢١/٤٩٢)، ومن طريقه\nأبو نعيم في \"المعرفة\" (٢/١٧٠/١)، من طريق ابن أبي فُدَيْكٍ عَنْ يَحْيَى بن\nعَبْدِالرَّحْمَنِ ابن لَبِيبَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ:\nأَنّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا قَرَأَ هَذِهِ الآيَةَ ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ\nبِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلاءِ شَهِيدًا﴾، بَكَى رَسُولُ اللَّهِ ﷺ وَقَالَ: ... فذكره\nقلت: وهذا إسناد ضعيف، لضعف يحيى - وهو ابن محمد بن عبد الرحمن -\nوأبيه - كما تقدم بيانه في الذي قبله -. وخفي ذلك على الهيثمي، فقال في\n\"المجمع\" (٧/٤ - ٥):","vol":"13","page":796},{"text":"\"رواه الطبراني، وعبد الرحمن ابن لُبيبة، لم أعرفه، وبقية رجاله ثقات\".\nوهذا خطأ نشأ من عدم انتباهه أن عبد الرحمن هو: جد يحيى، فإنه:يحيى\nابن محمد بن عبد الرحمن - كما تقدم بيانه -، وأنها ضعيفان.\nوللحديث شاهد من رواية فُضَيْلُ بن سُلَيْمَانَ الْبَصْرِيُّ:حَدَّثَنَا يُونُسُ بن مُحَمَّدِ\nابن فَضَالَةَ الظَّفَرِيُّ عَنْ أَبِيهِ - وَكَانَ مِمَّنْ صَحِبَ النَّبِيَّ ﷺ -:\nأَنَّ رَسُولَ اللَّهِ ﷺ أَتَاهُمْ فِي مَسْجِدِ بني ظُفُرٍ، فَجَلَسَ عَلَى الصَّخْرَةِ الَّتِي فِي\nمَسْجِدِ بني ظُفُرٍ الْيَوْمَ، وَمَعَهُ عَبْدُاللَّهِ بن مَسْعُودٍ، وَمُعَاذُ بن جَبَلٍ، وَأُنَاسٌ مِنْ\nأَصْحَابِهِ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ قَارِئًا فَقَرَأَ، حَتَّى أَتَى عَلَى هَذِهِ الآيَةِ ...\n(فذكرها)، فَبَكَى رَسُولُ اللَّهِ ﷺ حَتَّى اضْطَرَبَ لَحْيَاهُ، فَقَالَ: ... فذكر الحديث.\nقلت: جهالة حال يونس هذا: أورده البخاري وابن أبي حاتم وابن حبان\nفي \"ثقاته\" (٥/٥٥٥) من رواية ابن ابنه إدريس بن محمد بن يونس عنه. ومن\nالغريب أنهم لم يذكروا رواية يونس هذه وعنه فضيل بن سليمان.\nنعم، ذكرها ابن حبان قبل رواية أنس هذه بترجمة! فكأنه يشير بذلك إلى\nأنها إثنان: يونس بن محمد الذي روى عنه إدريس، ويونس بن محمد الذي\nروى عنه فضيل بن سليمان، وهو واحد!\nومن غرائبه أنه أورده في المكان المشار إليه في \"التابعين\"، ثم أعاده في مكان\nآخر (٧/٦٤٧)، فجعله من (أتباع التابعين) وقال:\n\"يروي عن جماعة من التابعين، روى عنه أهل المدينة، فمات سنة (١٥٥)،\nوهو ابن خمسين وثمانين\".","vol":"13","page":797},{"text":"والعلة الأخرى: فضيل بن سليمان - وهو: النميري -: قال الذهبي في\n\"المعني\":\n\"فيه لين، قال أبو حاتم وغيره:ليس بالقوي، وقال أبو زرعة: ليِّن، وقال ابن\nمعين: ليس بثقة \". وقال الحافظ في \"التقريب\":\n\"صدوق له خطأ كثير\".\nوقال في \"مقدمة الفتح\" (٤٣٥) - بعد أن ذكر أقوال الجارحين المذكورة -:\n\"روى عنه الجماعة، وليس له في البخاري سوى أحاديث توبع عليها \"، ثم\nذكرها مع بيان المتابعين له.\nوالحديث أخرجه الشيخان وغيرهما من حديث ابن مسعود مختصرًا، وفيه\nأنه هو الذي أمره النبي ﷺ بالقراءة، وأنه ﷺ بكى عند الآية المذكورة، وهومخرج\nفي \"مختصر الشمائل\" (٢٧٧)، وهو في \"كبرى النسائي \" (٦/٣٢٣/١١١٠٥)،\n\"ومصنف ابن أبي شيبة\" (١٠/٥٦٣ و١٣/٢٥٤ و١٤/١٠ - ١١)،وأحمد (١/٣٨٠\nو٤٣٣)، والطبراني في \"المعجم الكبير\" (٩/٧٨ - ٨٠)، والبيهقي في \"السنن\"\n(١٠/٢٣١)، وقال ابن كثير في \"التفسير\":\n\"وقد روي من طرق متعددة عن ابن مسعود، فهومقطوع به عنه \".\nهذا هو الصحيح الثابت عنه ﷺ، وأما حديث الترجمة فمنكر، لضعف\nإسناده ومخالفته لهذا الصحيح، وكذلك حديث محمد بن فضالة، وقد عزاه\nالسيوطي في \"الدر المنثور\" (٢/١٥٣) لابن أبي حاتم أيضًا، والبغوي، وقال:\n\"إسناده حسن\"!\nكذا قال! وهو مردود بما تقدم.","vol":"13","page":798},{"text":"<span data-type=\"title\" id=toc-6382>٦٣٥٧ </span>- (بُلُّوا أرحامَكم بالسَّلام، ولو في السَّنَةِ مرةً واحدةً) .\nموضوع الشطر الثاني.\nأخرجه الشجري في \"الأمالي \" (٢/١٢٦) من طريق\nأحمد بن عبد المنعم أبي نصر قال: حدثنا عمرو بن شَمر قال: حدثني جعفر بن\nمحمد عن أبيه عن جابر بن عبد الله ... مرفوعًا.\nقلت: وهذا موضوع، آفته عمرو بن شمر - وهو: الجعفي الكوفي الشيعي أبو\nعبد الله، وهو - متهم بالكذب. قال ابن حبان (٢/٧٥):\n\"كان رافضيًا يشتم أصحاب النبي ﷺ، وكان ممن يروي الموضوعات عن\nالثقات\".\nقلت: وقد روى الحديث من طرق يقوي بعضها بعضًا، وليس فيها هذه الزيادة\n\"ولو في السنة ... \"، وهو مخرج في \"الصحيحة\" (١٧٧٧)، فدل ذلك على وضعها.\nوالله أعلم.","vol":"13","page":799},{"text":"<span data-type=\"title\" id=toc-6383>٦٣٥٨ </span>- (نِعم الجَمَالُ الشَّعَرُ الحسنُ، يكسوه الُله الرجلَ المسلمَ) .\nضعيف.\nأخرجه ابن عبد البر في \"التمهيد\" (٢٤/١٣) من طريق ابن وهب\nقال: أخبرني هشام بن سعد عن زيد بن أسلم أن رسول الله ﷺ قال: ... فذكره.\nقلت هذا إسناد حسن، للخلاف المعروف في هشام بن سعد، ولكنه مرسل،\nلأن زيد بن أسلم مولى ابن عمر، تابعي وكان يرسل كثيرًا، فالحديث إذن ضعيف.","vol":"13","page":799},{"text":"<span data-type=\"title\" id=toc-6384>٦٣٥٩ </span>- (مَنْ صافحَ عبدًا صالحًا أو عانقه، أَوْجَبَ اللهُ له الجنةَ،\nوكأنما صافَح أركانَ العرشِ، فإن عانقه، غُفِرَتْ ذنوبُه، ودخلَ الجنةَ\nبغيرِ حسابٍ) .\nموضوع.\nأخرجه الديلمي عن جعفر الأبهري: أنبأ إسماعيل بن الحسين","vol":"13","page":799},{"text":"الغازي عن أبي بكر أحمد بن سعيد بن نصر بن بكار عن أبي الفضل محمد\nابن داود عن سعيد بن عبد الرحمن المخزومي عن ابن عيينة عن الزهري عن عروة\nعن عائشة قالت: قال رسول ﷺ: ... فذكره.\nذكره السيوطي في \"ذيل الأحاديث الموضوعة\" (١٢٤/٨٤٢)، ولم يتكلم على\nإسناده بشيء، وقال ابن عراق في \"تنزيه الشريعة\" (٢/٣١٤):\n\"قلت: لم يبين علته، وفيه أبو بكر أحمد بن سعيد بن نصر بن بكار، لم\nأقف له على ترجمة، عن محمد بن داود، وفي الثقات والمجروحين محمد بن داود\nجماعة، ولا أدري أيهم هذا \".\nوأقول: ليس في الجماعة الذين أشار إليهم من كنيته أبو الفضل كهذا،\nفمنهم من كني بغير هذه الكنية، ومنهم من لم يُكنَّ مطلقًا فالظاهر أنه كأبي بكر\nالراوي عنه ليس له ترجمة معروفة في شيء من المصادر التي تحت يدي،\nفأحدهما هو الآفة لهذا الحديث، فإن لوائح الوضع عليه ظاهرة، هذا إن سلم من\nجعفر الأبهري - وهو: ابن محمد بن الحسن الأبهري ثم الهمداني المتوفى سنة\n(٤٢٨) -، فقد كان - مع توثيق شهرويه مؤلف \"الفردوس\" له - زاهدًا مبالغًا فيه،\nفقد ترجمه الذهبي في \"السير\"، فقال - بعد أن حكى توثيقه المذكور -:\n\"قِيْلَ: إِنَّهُ عَمل لَهُ خلوَةً، فَبَقِيَ خَمْسِيْنَ يَوْمًا لَا يَأْكُلُ شَيْئًا! وَقَدْ قُلْنَا: إِنَّ هَذَا\nالجوع المُفْرِط لَا يَسُوَغُ، فَإِذَا كَانَ سَرْدُ الصِّيَامِ وَالوصَالُ قَدْ نُهِي عَنْهُمَا، فَمَا الظَّنُّ،\nوَقَدْ قَالَ نَبِيُّنَا ﷺ: \"اللَّهُمَّ! إِنِّيْ أَعوذُ بِكَ مِنَ الجُوعِ، فَإِنَّهُ بِئسَ الضَّجِيعُ\"؟! (١)\nثُمَّ قَلَّ مَنْ عَمل هَذِهِ الخَلَواتِ المُبْتَدعَة إِلَاّ وَاضطرَبَ، وَفَسَدَ عَقْلُه، وَجفَّ\n_________\n(١) هذا طرف حديث حسن مخرج في \"المشكاة\" (٢٤٦٩)، و\"صحيح أبي داود\" (١٧٨٣) .","vol":"13","page":800},{"text":"دمَاغُه، وَرَأَى مرَأْئي، وَسَمِعَ خِطَابًا لَا وُجودَ لَهُ فِي الخَارج، فَإِنْ كَانَ مُتَمَكِّنًا مِنَ\nالعِلْمِ وَالإِيْمَان، فَلَعَلَّهُ ينجُو بِذَلِكَ مِنْ تَزَلْزُل توحيدِهِ، وَإِنْ كَانَ جَاهِلًا بِالسُّنَن\nوَبقَواعد الإِيْمَان، تَزَلْزَلَ تَوحيدُه، وَطمع فِيْهِ الشَّيْطَانُ، وَادَّعَى الوُصُوْلَ، وَبَقِيَ عَلَى\nمَزلَّةِ قَدِمَ، وَرُبَّمَا تزَنْدَقَ وَقَالَ: أَنَا هُو! نَعُوذُ بِاللهِ مِنَ النَّفسِ الأَمَّارَة، وَمن الهوَى،\nوَنسأَلُ اللهَ أَنْ يحْفَظَ عَلَيْنَا إِيْمَانَنَا، آمِين \".\n<span data-type=\"title\" id=toc-6385>٦٣٦٠ </span>- (عَاتِبُوا (١) الْخَيْلَ، فَإِنَّهَا تُعْتِبُ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/١٣٢/٧٥٢٩)، وابن عدي\nفي \"الكامل\" (٦/٢٨٨) من طريق إِبْرَاهِيم بن الْعَلاءِ: ثَنَا بَقِيَّةُ بن الْوَلِيدِ عَنْ\nمُحَمَّدِ بن زِيَادٍ الأَلْهَانِيُّ عَنْ أَبِي أُمَامَةَ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: عنعنة بقية، فإنه مدلس معروف.\nوالأخرى: إبراهيم بن العلاء - وهو: أبو إسحاق الزبيدي المعروف بـ (زبريق)\nالحمصي -: وهو صدوق - كما قال ابن أبي حاتم (١/١٢١) عن أبيه -، وذكره ابن\nحبان في \"الثقات\" (٨/٧١)، وقد اتهموا بهذا الحديث ابنًا له يقال له: محمد بن\nإبراهيم، وفي ترجمته أورده ابن عدي بلفظ: \"استعتبوا الخيل تعتب\"، فقال:\n\" سمعت أحمد بن عمير يقول: سمعت محمد بن عوف - وذكر له حديث\nإبراهيم بن العلاء عن بقية ... (الحديث) -، فقال رأيته على ظهر كتابه ملحقًا،\nفأنكرته، وقلت له، فتركه. قال ابن عوف: وهذا من عمل ابنه محمد بن إبراهيم\nكان يسرق الأحاديث، فأما أبوه فشيخ غير متهم، لم يكن يفعل من هذا شيئًا\".\n_________\n(١) أي: أدِّبوها وروِّضوها للحرب، والركوب، فإنها تتأدب وتقبل العتاب. \"نهاية\".","vol":"13","page":801},{"text":"ثم قال ابن عدي في إبراهيم.\n\"حديثه عن إسماعيل بن عياش وبقية وغيرهما مستقيمة، ولم يُرْمَ إلا بهذا\nالحديث، ويشبه أن يكون من عمل ابنه - كما ذكره ابن عوف- \".\nونقله عن ابن عدي الهيثميُّ في \"المجمع\" (٥/٢٦٢)، والحافظ في \"التهذيب\"\n(١/ [١٥٩]) وأقراه.\n<span data-type=\"title\" id=toc-6386>٦٣٦١ </span>- (إن شَرِّ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ، مَنْ يخافُ\nالناسُ شَرَّه) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/٢٣/٢)، وابن عدي\nفي \"الكامل\" (٥/١٦٤) بسند واحد عن عثمان بن مطر الشيباني عن ثابت البناني\nعن أنس بن مالك:\nأن رجلًا أقبل إلى رسول الله ﷺ، فأثنوا عليه شرًا، فرحب به النبي ﷺ، فلما\nقفَّى، قال رسول الله ﷺ: ... فذكره. ولفظ ابن عدي:\n\"من يخاف لسانه، ويخاف شره\". وقال الطبراني:\n\"لم يروه عن ثابت إلا عثمان، ولا يروى عن أنس إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدًا،قال الهيثمي (٨/١٧):\n\"رواه الطبراني في \"الأوسط\"، وفيه عثمان بن مطير! وهوضعيف جدًا \".\nوذكره ابن عدي ثم الذهبي في جملة ما أنكر عليه من الأحاديث.\nوالحديث في \"الصحيحين\" وغيرهما من حديث عائشة نحوه بلفظ:\n\"من تركه الناس أو ودعه الناس اتقاء فحشه\".","vol":"13","page":802},{"text":"وهو مخرج في \"الصحيحة\" (١٠٤٩) .\nوقد سرق بعض الكذابين هذا الحديث، فرواه بلفظ آخر وهو الآتي:\n<span data-type=\"title\" id=toc-6387>٦٣٦٢ </span>- (إنَّ شِرارَ الناسِ عند اللهِ الذين يُكْرَمُونَ اتقاءَ شَرِّهم) .\nموضوع.\nأخرجه ابن عبد البر في \"التمهيد\" (٢٤/٢٦٢) من طريق محمد\nابن محمد بن الأشعث الكوفي قال: حدثني موسى ابن إسماعيل بن موسى بن\nجعفر بن محمد قال: حدثني أبي (قلت: فساق إسناده عن آل البيت) عن علي بن\nأبي طالب ... مرفوعًا.\nقلت:سكت عنه ابن عبد البر، وكأن ذلك لوضوح علته، فقد قال الدارقطني\nفي ابن الأشعث هذا:\n\"آية من آيات الله، وضع ذاك الكتاب. يعني: العلويات \".\nقلت: وقد ساق له منها ابن عدي جملة موضوعات (٦/٣٠١ - ٣٠٢) .\nوشيخه موسى بن إسماعيل وأبوه إسماعيل: لم أعرفهما.","vol":"13","page":803},{"text":"<span data-type=\"title\" id=toc-6388>٦٣٦٣ </span>- (إن اشرارَ أمتي اجرؤهم على صحابتي) .\nموضوع.\nأخرجه ابن عدي (٧/٢٩٧)، وأبو نعيم في \"الحلية\" (٢/١٨٣) من\nطريق محمد بن الخطاب: حدثنا عبد الله بن الوليد: ثنا أبو بكر بن أبى سبرة عن\nهشام بن عروة عن أبيه عن عائشة ﵂ ... مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث عروة وهشام، تفرد به أبو بكر بن أبي سبرة، وهو مدني\nصاحب غرائب \".","vol":"13","page":803},{"text":"قلت: بل هو أسوأ حالًا مما ذكر، فقد طوَّل ابن عدي ترجمته، وذكر فيها أقوال\nالأئمة الجارحة، ثم ختمها بقوله بعد أن ساق له أحاديث منكرة:\n\"وله غير ما ذكرت من الحديث، وعامة ما يرويه غير محفوظ وهو في جملة\nمن يضع الحديث\".\nومحمد بن الخطاب: مجهول الحال، كما تقدم بيانه تحت حديثه المنكر:\n\"إذا ذلت العرب، ذل الإسلام \".\nفراجع إن شئت [\"الضعيفة\" (١٦٣)] .\nوالحديث اقتصر المناوي في كتابيه على تضعيف إسناده، دون أن يبيِّن علته،\nوكأنه اعتمد على القاعدة فيما تفرد بروايته ابن عدي، ولم يقف على إسناده،\nوإلا، لكان رأيه غير ذلك.\nوكنت اعتمدت عليه في التضعيف في \"ضعيف الجامع\" للسبب نفسه،\nوالآن وقد وقفت على إسناده، وعرفت علته المقتضية للحكم عليه بالوضع، فقد\nرجعت عن الاقتصار على التضعيف، إلى الحكم بالوضع، وصححت نسختي من\n\"ضعيف الجامع\" إعدادًا لطبعه مجددًا بتحقيقات كثيرة جدًا، وبخاصة أن الناشر\nالسابق زهير الشاويش الظالم قد عبث به في طبعته الجديدة وغيَّر وبدَّل. هداه الله.\n<span data-type=\"title\" id=toc-6389>٦٣٦٤ </span>- (أَكْرِمِيهِ، فَإِنَّهُ مِنْ أَشْبَهِ أَصْحَابِي بِي خُلُقًا) .\nضعيف.\nأخرجه الحاكم (٤/٤٨)، وعبد الله بن أحمد في \"الفضائل\"، والطبراني\nفي \"المعجم الكبير\" (١/٣٢/٩٩) من طريق مُحَمَّدِ بن عَبْدِ اللَّهِ بن بن عمرو بن عثمان\nعن الْمُطَّلِبِ بن عَبْدِ اللَّهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ، قَالَ:","vol":"13","page":804},{"text":"دَخَلْتُ عَلَى رُقَيَّةَ بنتِ رَسُولِ اللَّهِ ﷺ - امْرَأَةِ عُثْمَانَ ﵁ - وَفِي يَدِهَا\nمُشْطٌ فَقَالَتْ: خَرَجَ مِنْ عِنْدِي رَسُولُ اللَّهِ ﷺ آنِفًا رَجَّلْتُ رَأْسَهُ، فَقَالَ:\n\"كَيْفَ تَجِدِينَ أَبَا عَبْدِ اللَّهِ؟ \"،\nقُلْتُ: كخَيْرِ الرجال. قَالَ: ... فذكره. وقال الحاكم:\n\"هذا حديث صحيح الإسناد، واهي المتن، فإن رقية ماتت سنة ثلاث من الهجرة\nعند فتح بدر، وأبو هريرة إنما أسلم بعد فتح خيبر. والله أعلم\".\nقلت: ووافقه الذهبي، وخفي عليه علة إسناده - فقالا ما تقدم -، وهي عنعنة\nالمطلب بن عبد الله، فإنه كثير التدليس والإرسال - كما في \"التقريب \" -، وهو ممن\nفات الحافظ إيراده في رسالته الخاصة بـ \"المدلسين\"، وقد وصفه بالتدليس شيخه\nالهيثمي في \"مجمعه\" (٣/١٠٠) - كما نبه على ذلك الأخ القريوتي في \"ملحقه\"\nالذي ذيل به على رسالة الحافظ (٦٦/١٧١/١٩)، جزاه الله خيرًا -. ومن الغرائب أن\nعامة الرسائل الؤلفة في المدلسين، سواء ما كان منها للمتقدمين كالذهبي في\n\"أرجوزته\"، أو الشيخ حماد الأنصاري المسماة بـ \"إتحاف ذوي الرسوخ بمن رمي\nبالتدليس من الشيوخ\"، كلهم قد فاتهم ذكره، مع أن ترجمته المبسطة في \"التهذيب\"\nتقتضي حشره فيهم، كقول ابن سعد في \"الطبقات\" (ص ١١٦ - القسم المتمم):\n\"وكان كثير الحديث، وليس يحتج بحديثه، لأنه يرسل عن النبي ﷺ كثيرًا،\nوليس له لقي،وعامة أصحابه يدلسون\"!\nوكذلك قول ابن أبي حاتم في \"كتاب المراسيل\" (ص ١٢٨):\n\"سمعت أبي وذكر المطلب بن عبد الله بن حنطب فقال:\nعامة روايته مرسل، وروي عن عبادة مرسلًا، لم يدركه، وعن أبي هريرة","vol":"13","page":805},{"text":"مرسل، روى عَنْ اِبْنِ عَبَّاسٍ وابن عمر، لا ندري أنه سمع منهما أم لا؟ لا يذكر\nالخبر ... \".\nونقل الذهبي في \"الميزان\" عنه الجملة الأولى فقال:\n\"قال أبو حاتم: عامة حديثه مراسيل\".\nفانكشف الأمر - والحمد لله -، وظهر أن علة الحديث الانقطاع في سنده بين\nالمطلب وأبي هريرة.\nوأما الهيثمي فأعله بشيء آخر فقال (٩/٨١):\n\"رواه الطبراني، وفيه محمد بن عبد الله، يروي عن المطلب، ولم أعرفه،\nوبقية رجاله ثقات\".\nقلت: وإنما لم يعرف محمد بن عبد الله هذا، لأنه هكذا وقع عند الطبراني غير\nمنسوب إلى جده: (عمرو بن عثمان)، ولو أنه رجع إلى \"المستدرك\"، لوجده منسوبًا\nهكذا - كما تقدم -، وإذن لعرفه، وقد وثقه العجلي وابن حبان (٧/٤١٧) وقال:\n\"في حديثه عن أبي الزناد بعض المناكير \". وقال البخاري في \"التاريخ\"\n(١/١/١٣٩):\n\"عنده عجائب\". وقال ابن الجارود - كما في \"التهذيب\" -:\n\"ولا يكاد يتابع على حديثه\".\nوهذا نسبه الذهبي في \"الميزان\" (٣/٥٩٣/٧٧٤٤) للبخاري. فالله أعلم.\nوقال في \"الكاشف\":\n\"وثقه النسائي مرة، ومرة قال: ليس بالقوي\". وأما الحافظ فقال في \"التقريب\":\n\"صدوق\".","vol":"13","page":806},{"text":"وعلى ما تقدم يمكن اعتبار الخلاف المذكور في ابن عمرو بن عثمان هذا علة\nأخرى في الحديث. والله أعلم.\nثمساق الحاكم طريقًا أخرى للحديث عن أبي هريرة، فيها عبد المنعم بن\nإدريس: حدثني أبي بسنده عنه.\nوسكت عنه الحاكم لظهور وهائه، فإن عبد المنعم هذا: قال ابن حبان:\n\"كان يضع الحديث على أبيه وغيره\".\nوله شاهد عند الطبراني قال (١/٣١/٩٨): حَدَّثَنَا مُحَمَّدُ بن عُثْمَانَ بن أَبِي\nشَيْبَةَ: حَدَّثَنَا أَحْمَدُ بن يُونُسَ: حَدَّثَنَا عَبْدُالْمَلِكِ بن عَبْدِاللَّهِ - وَلَدُ قَيْسِ بن\nمَخْرَمَةَ بن عبد الْمُطَّلِبِ - عَنْ عَبْدِالرَّحْمَنِ بن عُثْمَانَ الْقُرَشِيِّ:\nأَنّ رَسُولَ اللَّهِ ﷺ دَخَلَ عَلَى ابْنَتِهِ وَهِي تَغْسِلُ رَأْسَ عُثْمَانَ ﵄\nفَقَالَ:\nيَا بنيَّةُ! أحْسِني إِلَى أَبِي عَبْدِاللَّهِ فَإِنَّهُ أَشْبَهُ أَصْحَابِي بِي خُلُقًا \".وقال\nالهيثمي:\n\"رواه الطبراني، ورجاله ثقات\".\nكذا قال، وهو إن كان سالمًا من نكارة المتن التي ذكرها الحاكم فِي حَدِيثِ\nالترجمة، فإن في توثيقه الهيثمي المذكور نظرًا من وجهين:\nالأول، أن شيخ الطبراني، ابن أبي شيبة هذا مختلف فيه، بل إن بعضهم\nكذبه، ولذلك أورده الذهبي في \"الضعفاء والمتروكين\" وقال:\n\"حافظ، وثقه جزرة، وكذبه عبد الله بن أحمد\". وقال غيره:\n\"كان يضع الحديث \"، انظر \"السير\" (١٤/٢١ - ٢٣) .","vol":"13","page":807},{"text":"والآخر عبد الملك بن عبد الله بن قيس بن مخرمة: لم أجد له ترجمة فيما لدي\nمن المصادر، وقد ترجم الحافظ لأبيه في \"التهذيب\"، وذكر في الرواة عنه ابنيه\nمحمدًا ومطلبًا، ولم يذكر معهما ابنه عبد الملك هذا، فلا أدري من أين أخذ\nالهيثمي توثيقه، أم هو الوهم الذي لا يخلو منه إنسان؟\n(تنبيه): لقد خفيت علة الحديث على الفاضل المعلق على \"فضائل الصحابة\"\nفقال:\n\"إسناده صحيح\"!\nوالغريب أنه ترجم لجل رواته غير محمد بن عبد الله وشيخه المطلب، اللذين\nهما موضوع العلة!\n<span data-type=\"title\" id=toc-6390>٦٣٦٥ </span>- (نَحْنُ أَحَقُّ بِالْمُصَافَحَةِ مِنْهُمْ. يعني: العَجَمَ) .\nمنكر.\nأخرجه الروياني في \"مسنده\" (ق ٨٧/٢)، وابن عدي في \"الكامل\"\n(٥/١٤٣)، والدولابي في \"الكنى\" (١/١٠٧) من طريق عَمْرو بْن حَمْزَةَ: نا الْمُنْذِرُ\nابْنُ ثَعْلَبَةَ عَنْ أَبِي الْعَلَاءِ بْنِ الشِّخِّيرِ عَنِ الْبَرَاءِ قَالَ:\nلَقِيتُ رَسُولَ اللَّهِ ﷺ فَصَافَحَنِي، فَقُلْتُ: يَا رَسُولَ اللَّهِ! كُنْتُ أَحْسِبُ أَنَّ هَذَا\nمِنْ زِيِّ الْعَجَمِ. فَقَالَ: ... فذكره، وزاد:\n\"مَا مِنْ مُسْلِمَيْنِ الْتَقَيَا فَتَصَافَحَا، إِلَّا تَسَاقَطَتْ ذُنُوبُهُما بَيْنَهُمَا\".\nذكره ابن عدي في ترجمة عمرو هذا، وقال:\n\"مقدار ما يرويه غير محفوظ\".\nقلت: وهو غير مشهور بالرواية، وقد أورده ابن أبي حاتم في كتابه ولم يذكر\nفيه جرحًا ولا تعديلًا.","vol":"13","page":808},{"text":"وساق له البخاري هذا الإسناد في \"التاريخ\" (٣/٢/٣٢٥) مشيرًا إلى هذا\nالحديث، وقال:\n\"لا يتابع فِي حَدِيثِه\".\nوقال ابن خزيمة في \"صحيحه\" (٣/١٨٩/١٨٨٥) - وقد روى له حديثًا - رواه\nالعقيلي أيضًا (٣/٢٦٦):\nإن صح الخبر،فإني لا أعرف عمرو بن حمزة بعدالة ولا جرح\".\nوأما ابن حبان فذكره في \"الثقات\" (٨/٤٧٩) !\nلكن الزيادة قد رويت من طريقين آخرين عن البراء، يمكن الاستشهاد بأحدهما،\nوله شاهد من حديث أنس، وآخر من حديث حذيفة نحوه، وهما مخرجان في\n\"الصحيحة\" (٥٢٥ و٥٢٦) .\n(تنبيه): أورد الحافظ في \"الفتح\" (١١/٥٥) حديث الترجمة من طريق\nالروياني، وسكت عنه، وذلك منه تقوية له، فإن كان يعني الزيادة دون حديث\nالترجمة فهو مقبول لما ذكرت له من المتابعات والشواهد، وإلا فهو مردود.\n<span data-type=\"title\" id=toc-6391>٦٣٦٦ </span>- (كَانَ يُصَلِّى ثَلَاثَ عَشْرَةَ رَكْعَةً مِنَ اللَّيْلِ، ثُمَّ إِنَّهُ صَلَّى\nإِحْدَى عَشْرَةَ رَكْعَةً، تَرَكَ رَكْعَتَيْنِ، ثُمَّ قُبِضَ حِينَ قُبِضَ، وَهُوَ يُصَلِّى مِنَ\nاللَّيْلِ تِسْعَ رَكَعَاتٍ، آخِرُ صَلَاتِهِ مِنَ اللَّيْلِ الْوِتْرُ، ثم ربما جاءَ إلى\nفراشي هذا، فيأتيه بلالٌ، فَيُؤْذِنُه بالصلاة) .\nشاذ بهذا السياق.\nأخرجه ابن خزيمة في \"صحيحه\" (٢/١٩٣/١١٦٨)، ومن\nطريقه ابن حبان في \"صحيحه\" (٤/١٣٦ - ١٣٧/٢٦١٢ - الإحسان) من طريق","vol":"13","page":809},{"text":"مَنْصُورِ بْنِ عَبْدِ الرَّحْمَنِ - وهو الغداني، الذي يقال له: الأشل - عَنْ أَبِى إِسْحَاقَ\nالْهَمْدَانِىِّ عَن مسروق: أَنَّهُ دَخَلَ عَلَى عَائِشَةَ ﵂ فَسَأَلَهَا عَنْ صَلَاةِ رَسُولِ اللَّهِ ﷺ؟\nفَقَالَتْ: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات رجال مسلم، لكن له علتان:\nالأولى: أبو إسحاق الهمداني - هو: عمرو بن عبد الله السبيعي، و-: كان\nاختلط، وهو إلى ذلك مدلس وقد عنعن.\nوالأخرى منصور بن عبد الرحمن الغداني: فيه كلام من قبل حفظه، قال\nعبد الله بن أحمد في \"العلل\" (١/١٣٥):\n\"سألت أبي عنه؟ فقال: صالح، روى عنه شعبة \". وقال في مكان آخر عنه\n(١/٣٦٧):\n\"هو ثقة، إلا أنه خالف في أحاديث\". وقال ابن أبي حاتم (٤/١/١٧٥) عن\nأبيه:\n\"ليس بالقوي، يكتب حديثه، ولا يحتج به\".\nووثقه ابن معين وغيره، وقال ابن حبان في \"الثقات\" (٧/٤٧٦):\n\"وكان تقيًا نقيًا\". ولخص كلامهم الحافظ كعادته في \"التقريب\":\n\"صدوق يهم\".\nقلت: ويبدو لي - والله أعلم - أن هذا الغداني، أو شيخه أبو إسحاق وَهِم في\nمتن الحديث وسياقه بهذا التفصيل الذي لا نجد له أصلًا في شيء من طرق\nالحديث، لا عن عائشة، ولا عن غيرها ممن روى عدد ركعاته ﷺ في الليل، بل","vol":"13","page":810},{"text":"إن أبا إسحاق قد خالفه يحيى بن وثاب المتفق على توثيقه فقال:\nعن مسروق قَالَ: سَأَلْتُ عَائِشَةَ ﵂ عَنْ صَلَاةِ رَسُولِ اللَّهِ ﷺ بِاللَّيْلِ؟ فَقَالَتْ:\nسَبْعٌ، وَتِسْعٌ، وَإِحْدَى عَشْرَةَ، سِوَى رَكْعَتِي الْفَجْرِ.\nأخرجه البخاري في \"صحيحه\" (رقم ١١٣٩)، فلم يذكر التفصيل المشار إليه،\nفهو منكر. ولذلك قال الحافظ في \"شرحه\" (٣/٢٠):\n\"مُرَاد عائشة أَنَّ ذَلِكَ وَقَعَ مِنْهُ فِي أَوْقَات مُخْتَلِفَة، فَتَارَة كَانَ يُصَلِّي سَبْعًا،\nوَتَارَة تِسْعًا، وَتَارَة إِحْدَى عَشْرَة\".فلم يعرج على الترتيب المذكور.\nوإن مما يؤكد الوهم أن في بعض الطرق عن عائشة من سؤال سعد بن هشام\nابن عامر إياها، جاء في آخره:\nفلما أسنّ النبي ﷺ وأخذ اللحم، أوتر بسبع، ثم يصلي ركعتين بعدما\nيسلم، فتلك تسع.\nأخرجه مسلم وغيره، وهو مخرج في \"صلاة التراويح\" (ص ١٠٩)، وهو مخرج\nأيضًا في \"صحيح أبي داود\" (١٢١٣ و١٢١٤) .\nهذا وقد أخرج الحديث أبو داود أيضًا (١٣٦٣) بنفس إسناد ابن خزيمة وشيخه\nمؤمل بن هشام اليشكري: نا إسماعيل ابن علية عن الغداني ... به، إلا أنه\nجعل: (الأسود بن يزيد) .. مكان: (مسروق) ! وللضعف الذي فيه والمخالفة المشار\nإليها أوردته في \" ضعيف سنن أبي داود\" (٢٤٢) .\nوصلاته ﷺ ثلاث عشرة ركعة في الليل ثابت عنه ﷺ من رواية جمع من","vol":"13","page":811},{"text":"الصحابة، وفيها أنه كان منها ركعتان خفيفتان بهما صلاته ﷺ، وهي\nمخرجة في \"صلاة التراويح\" (٨٦) .\nوالحديث قال المعلق على \"الإحسان\" (٦/٣٥٠ - طبعة مؤسسة الرسالة):\n\"رجاله ثقات رجال الصحيح، وهو في \"صحيح ابن خزيمة) \"! ولم يزد!\n<span data-type=\"title\" id=toc-6392>٦٣٦٧ </span>- (أَفْضَلُ الْأَعْمَالِ عِنْدَ اللَّهِ: إِيمَانٌ لَا شَكَّ فِيهِ، وَغَزْوٌ لَا غُلُولَ\nفِيهِ، وَحَجٌّ مَبْرُورٌ. قَالَ أَبُو هُرَيْرَةَ: حِجةٌ مَبْرُورةٌ تُكَفِّرُ الخَطَايَا سَّنَةِ) .\nمنكر بهذا اللفظ وقول أبي هريرة.\nأخرجه الطيالسي في \"مسنده\" (٣٢٩/\n٥١٨): حَدَّثَنَا هِشَامٌ عَنْ يَحْيَى عَنْ أَبِي جَعْفَرٍ: سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: سمعت\nرَسُولَ اللَّهِ ﷺ يقول: ... فذكره.\nومن طريق هشام - وهو: الدستوائي - أخرجه ابن حبان في \"صحيحه\" (٧/٥٩/\n٤٥٧٨)، وأحمد (٢/٢٥٨ و٤٤٢ و٥٢١)، من طرق عنه. وقال ابن حبان:\n«أبو جعفر هذا هو محمد بن علي بن الحسين بن علي بن أبي طالب» .\nكذا قال! وقد رده الحافظ - كما تقدم بيانه تحت الحديث المتقدم (٥٩٦)\n[\"الصيحيحة\"]، فلا داعي للإعادة - وخلاصة ذلك أن أبا جعفر هذا ليس هو\nمحمد بن علي هذا، لأنه لم يدرك أبا هريرة، وهو قد صرَّح هنا بسماعه منه، فهو\nإذن غيره، وَهُوَ مَجْهُولٌ، فهو علة هذا الإسناد، وقد خفيت على الشيخ شعيب أو\nبعض أعوانه، فزعم في تعليقه على الحديث (١٠/٤٥٨) أن:\n\"إسناده صحيح على شرط الشيخين \"! مغترًا بقول ابن حبان المذكور! وغير\nمتنبه أنه لو سُلِّم بصحة قوله أن العلة حينئذ الانقطاع، لأن محمدًا هذا ما ... (*)\n_________\n(*) في الأصل كلمة لم نتبيَّن رسمها بما يناسب المقام هنا، ولعلها: \" يُراه \".. أي: ابن\nحبان. والمعنة واضح إن شاء الله. (الناشر) .","vol":"13","page":812},{"text":"أن يسمع من أبي هريرة، لأنه ولد فريبًا من سنة وفاة أبي هريرة - كما يستفاد من\nترجمته إياهما في \"ثقاته\" (٣/٢٨٤) و(٥/٣٤٨) -، بل من المحتمل أنه ولد بعد\nوفاته، على ما قرره الحافظ في ترجمته من \"التهذيب\". فمن شاء رجع إليه.\nثم إن الحديث قد جاء عن أبي هريرة من غير وجه، وليس فيه ذكر الغلول ولا\nتكفير سنة، حتى عند ابن حبان نفسه، فقد أخرجه عقب هذا (٤٥٧٩) من طريق\nمحمد بن عمرو: حدثنا أبو سلمة عن أبي هريرة عن رسول الله ﷺ:\nأَنَّه سُئِلَ: أَيُّ الْأعْماَلِ أَفْضَلُ؟ فَقَالَ:\n\"إِيمَانٌ بِاللَّهِ وَرَسُولِهِ \". قالَ: ثُمَّ أي؟ قَالَ:\n\"الْجِهَادُ فِي سَبِيلِ اللَّهِ \". قالَ ثُمَّ أي؟ قَالَ:\n\"حَجٌّ مَبْرُورٌ\".\nوهكذا رواه ابن أبي شيبة في \"المصنف\" (٥/٣٠١)، وأحمد (٢/٢٨٧)،\nوالترمذي (١٦٥٨)، وقال:\n\"حَدِيثٌ حَسَنٌ صَحِيحٌ، وقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ ﷺ\".\nومن هذا الوجه أخرجه ابن أبي شيبة (٥/٣٠١) دون: (السنام) !\nوتابعه سعيد بن المسيب عن أبي هريرة ... به، دون: (السنام) .\nأخرجه أحمد (٢/٢٦٤)، والبخاري (٢٦ و١٥١٩)، ومسلم (١/٦٧)، وأبو\nعوانة (١/٦١ - ٦٢) وغيرهم.\nثم إن قول أبي هريرة:\n\"حِجةٌ مَبْرُورةٌ تُكَفِّرُ الخَطَايَا سَّنَةِ\".. تخالف أيضًا حديثه الصحيح الذي رواه\nأبو حازم عنه مرفوعًا بلفظ:","vol":"13","page":813},{"text":"\"من حج فلن يرفث ولم يفسق، خرج من ذنوبه كيوم ولدته أمه\".\nرواه الشيخان وغيرهما، وهو مخرج تحت الحديث (٤٥٨٦) .\n(تنبيه): لقد اختلط على الهيثمي في \"موارده\" إسناد حديث أبي سلمة المذكور\nبمتن حديث الترجمة، فركبه عليه برقم (١٥٩١)، وبذلك ظهر الحديث حسن\nالإسناد! هذا من جهة.\nومن جهة أخرى: فإنه لم يسق متن حديث أبي سلمة المتقدم، مع أنه على\nشرطه، لأن فيه تلك الزيادة: \"سنام العمل\"، وليست عند الشيخين. فاقتضى\nالتنبيه!\nثم إن هذه الزيادة قطعة من حديث معاذ الذي أوله:\n\"لقد سألتني عن عظيم ... \" الحديث، وهو مخرج في \"الإرواء\" (٢/١٣٨/\n٤١٣)، فأخشى أن تكون مدرجة فِي حَدِيثِ أبي سلمة. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6393>٦٣٦٨ </span>- (لَيْسَ عَلَيْكَ، إِنَّ الشَّامَ يُفْتَحُ، وَيُفْتَحُ بَيْتُ الْمَقْدِسِ، فَتَكُونُ\nأَنْتَ وَوَلَدُكَ أَئِمَّةً فِيهِمْ إِنْ شَاءَ اللَّهُ، يعني: شَدَّادَ بن أَوْسٍ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (٨/٣٤٧/٧١٦٢)، وابن عساكر\n(٨/٢ - ٣) من طريق مُحَمَّد بن عَبْدِالرَّحْمَنِ بن شَدَّادِ بن مُحَمَّدِ بن شَدَّادٍ\n(كذا) قَالَ: سَمِعْتُ أَبِي يَذْكُرُ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ شَدَّادِ بن أَوْسٍ: أَنَّهُ كَانَ عِنْدَ\nرَسُولِ اللَّهِ ﷺ، وَهُوَ يَجُودُ بنفْسِهِ، فَقَالَ:\n\"مَالَكَ يَا شَدَّادُ؟ \" قَالَ: ضَاقَتْ بِيَ الدُّنْيَا، فَقَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف، محمد بن عبد الرحمن وأبوه مجهولان، وقد قال\nابن أبي حاتم في ترجمة الابن:","vol":"13","page":814},{"text":"\"سألت أبي عنه؟ فقال هو وأبوه لا يعرفان، وحديثه عن أبيه عن جده شداد\nابن أوس منكر \". وأقره الذهبي ثم العسقلاني.\nقلت: وهو يشير إلى هذا الحديث.\nوقال الهيثمي في \"المجمع\" (٩/٤١١):\n\"رواه الطبراني، وفيه جماعة لم أعرفهم\".\nكذا قال! وإنما هما إثنان فقط، ويشير بالثالث إلى شداد بن محمد بن شداد،\nوليس لهذا ذكر في شيء من كتب الرجال فيما علمت، وفي ظني أنه مقحم في\nهذا الإسناد، فإنه لم يذكر في إسناد ابن عساكر، وهو عنده من طريق أخرى عن\nمحمد بن عبد الرحمن.\n<span data-type=\"title\" id=toc-6394>٦٣٦٩ </span>- (طُوفِي عَلَى رِجْلَيْكِ سَبْعَيْنِ: سَبْعًا عَلى يَدَيْكِ وَسَبْعًا عَلى رِجْلَيْكِ) .\nمنكر.\nأخرجه الدارقطني في \"سننه\" (٢/٢٧٣/١٧٣) من طريق أَحْمَد بْن\nمُحَمَّدِ بْنِ رِشْدِينَ: حَدَّثَنِى عَبْدُالْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عَبْدِالْعَزِيزِ بْنِ مُحَمَّدِ بْنِ\nعَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ حَدِيجٍ الْكِنْدِىُّ، عَنْ أَبِيهِ مُحَمَّدٍ، عَنْ جَدِّهِ عَبْدِالْعَزِيزِ\nابْنِ مُحَمَّدٍ، عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ\nمُعَاوِيَةَ بْنِ حَدِيجٍ (١):\nأَنَّهُ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ وَمَعَهُ أُمُّهُ كَبْشَةُ بِنْتُ مَعْدِي كَرِبَ عَمَّةُ الأَشْعَثِ\n_________\n(١) بمهملة ثم جيم مصغرًا، كذا في \"الإصابة\"، وذكر أنهم اختلفوا في صحبته. وهذا\nالحديث صريح في إثباتها لو صح إسنادها. ووقع في \"الدارقطني\" (خديج) بالخاء المعجمة!","vol":"13","page":815},{"text":"ابْنِ قَيْسٍ، فَقَالَتْ أُمُّهُ: يَا رَسُولَ اللَّهِ! إِنِّى آلَيْتُ أَنْ أَطُوفَ بِالْبَيْتِ حَبْوًا! فَقَالَ\nلَهَا رَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم، ما بين ابن رشدين وعبد الرحمن بن معاوية\nلم أجد لهم ترجمة.\nوأما ابن رشدين: فله ترجمة واسعة في \"الميزان\" و\"اللسان\"، ضعفه ابن\nعدي، ومنهم من كذبه.\nوعبد الرحمن بن معاوية بن حديج أورده البخاري وابن أبي حاتم برواية عقبة\nابن مسلم عنه، ولم يذكر فيه جرحًا ولا تعديلًا. ومع ذلك فقد ذكره ابن حبان\nفي \"الثقات\" (٥/١٠٤) !\nوالحديث ما خلا منه \"الجامع الكبير\" للسيوطي، و\"الجامع الصغير\" له،\nو\"الزيادة عليه\" له أيضًا، و\"الجامع الأزهر \" للمناوي.\n<span data-type=\"title\" id=toc-6395>٦٣٧٠ </span>- (الاسْتِئْنَاسُ! أَنْ تَدْعُوَ الْخَادِمَ حَتَّى يَسْتَأْنِسَ أَهْلَ الْبَيْتِ\nالَّذِينَ تَسْتَأْذِنُ عَلَيْهِمْ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٤/٢١٢/٤٠٦٤) من طريق\nسَعِيد بن عَنْبَسَةَ: ثَنَا الْقَاسِمُ بن مَالِكٍ عَنْ وَاصِلِ بن السَّائِبِ عَنْ أَبِي سَوْرَةَ عَنْ\nأَبِي أَيُّوبَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ أَن َّالنَّبِيَّ ﷺ قَالَ: ... فذكره.\nقلت: وهذا إسناد واهٍ بمرة، واصل بن السائب وأبو سورة: ضعيفان.\nوسعيد بن عنبسة - وهو: الرازي -: متروك، قال الذهبي في \"المغني\":\n\"كذبه ابن معين وغيره\".","vol":"13","page":816},{"text":"وقد خولف في متنه: فقال ابن أبي شيبة في \"المصنف\" (٨/٦٠٧/٥٧٢٦):\n[ثنا] عبد الرحيم بن سليمان عن واصل بن السائب به، ولفظه:\nقُلْت: يَا رَسُولَ اللَّهِ! هَذَا السَّلامُ فَمَا الاسْتِئْنَاسُ؟ قَالَ: يَتَكَلَّمُ الرَّجُلُ\nبتَسْبِيحَةٍ أو تَكْبِيرَةٍ أو تَحْمِيدَة (١) وَيَتَنَحْنَحُ، ويُؤْذِنُ أَهْلَ الْبَيْتِ \".\nومن طريق ابن أبي شيبة رواه ابن ماجه (٣٧٠٧)، والطبراني في \"الكبير\"\n(رقم ٤٠٦٥)، وابن أبي حاتم - كما في تفسير ابن أبي كثير\" (٣/٢٨١) -، وقال:\n\"هذا حديث غريب \".\nقلت: وذلك لما عرفت من ضعف واصل بن السائب وشيخه أبي سورة. ولكنه\nأصح من الذي قبله، لخلو إسناده من مثل ذلك الكذاب، ولمطابقته لبعض الآثار\nالسلفية في تفسير قوله تعالى: ﴿يا أيها الذين آمنوا لا تدخلوا بيوتًا غير بيوتكم\nحتى تستأنسوا وتسلموا على أهلها ذلكم خير لكم لعلكم تذكرون﴾ [النور: ٢٧] .\n(تنبيه): لفظة: (الاستئناس) في رواية ابن أبي شيبة، هكذا وقعت في\n\"مصنفه\"، وفي كل المصادر المذكورة التي روته من طريقه، إلا \"سنن ابن ماجه\"،\nفإنه فيه بلفظ: \"الاسئذان\"! وهو خطأ يقينًا، لمخالفتها لما ذكرنا، ولما في \"الدر\nالمنثور\" (٥/٣٨) وقد عزاه لمصدرين آخرين، كما هو مخالفة لرواية ابن ماجه نفسها\nفي \"تحفة الأشراف\" للحافظ المزي.\nولم يتنبه لهذا الخطأ ولغيره المعتدي عليَّ في مقدماته، وعلى كتبي في\nتعليقاته، والعابث فيها والمشوه لتحقيقاتي وتخريجاتي وعلمي مما يحتاج للكشف\nعن ذلك إلى تأليف مجلدات، ولكن الأمر أهون من ذلك كما قيل: \"هذا الميت لا\n_________\n(١) الأصل: (و) .. في المواضع الثلاثة، والتصحيح من تفسير ابن كثير\".","vol":"13","page":817},{"text":"يستحق هذا العزاء \"! والله المستعان، والمرجو أن يصبرنا على ما بلانا، ويؤجرني خيرًا.\nوقد زعم الرجل في مقدمة كتابه \"ضعيف سنن ابن ماجه\" - الذي أفرزه\nمن مشروعي الخاص بالسنن الأربعة، الذي كنت كُلِّفت به من مكتب التربية العربي\nالخليجي الخاص - بتمييز صحيح أحاديثها من ضعيفها، فاستغل الرجل هذا\nالمشروع فلم يطبع السنن الأربعة - كما هي - مع التمييز المذكور، بل تصرف فيه\nوجعل من كل منها كتابين: \"صحيح ... \" و\"ضعيف ... \" فظهر له في هذا\nالتقسيم جهالات لا تحصى، و(لخبطات) عجيبة لا مجال للتحدث عنها الآن،\nفلذلك مجال آخر.\nوالمهم هنا أنه زعم في مقدمة \"ضعيفته\" هذه أنه رجع في تصحيحه إلى\nمخطوطة عنده كتبت سنة (١١٤٥) ! وإذ رجع الباحث إلى المواضع التي ذكر\nالمخطوطة فيها، وجدها خمسة مواضع فقط! ووجد أن أكثرها لا قيمة لها، كمثل\nقوله تعليقًا على (كتاب الطلاق) (ص ١٥٥): \"في المخطوطة: أبواب الطلاق\"! ما\nشاء الله!\nأما تصحيح هذه الكلمة: \"الاستئذان\" المخالفة للأصول - كما سبق - فهو مما لم\nنستفده من مخطوطته، ومثلها كثير وكثير جدًا. وأنا لا أستغرب ذلك، لأمرين:\nأحدهما:أنه ليس أهلًا للتحقيق، وإنما هو ناشر فقط.\nوالآخر: أنه ليس في صدد إعادة طبع السنن بتحقيق علمي جديد، وإنما هو\nفي صدد طبع \"ضعيف السنن\"، ومع ذلك فقد تظاهر بأنه جاء بتحقيق جديد\nيرجوعه إلى تلك المخطوطة، فلو أنه سكت عنها، لكان خيرًا له، ولم يكن مسؤولًا\nعن الأخطاء الواقعة في الأصل، ولكنها آفة حب الظهور والتشبع بما لم يعط. والله\nالمستعان.","vol":"13","page":818},{"text":"<span data-type=\"title\" id=toc-6396>٦٣٧١ </span>- (رأيتُ ربي - وفي لفظٍ: رأى ربَّه تعالى - في المنام في\nأحسنِ صورةٍ، شابًا موقَّرًا، رِجلاه في خُفٍّ، عليه نعلانِ من ذهبٍ،\nعلى وَجْهِهِ فراشٌ من ذهبٍ) .\nموضوع.\nأخرجه الخطيب في \"التاريخ\" (١٣ / ٣١١) من طريق نعيم بن حماد:\nحدثنا ابن وهب: حدثنا عمرو بن الحارث عن سعيد بن أبي هلال عن مروان بن\nعثمان عن عمارة بن عامر عن أم الطفيل - امرأة أُبَيّ - أنها سمعت النبي ﷺ\nيذكر أنه رأى ربه ... الحديث.\nقلت: وهذا موضوع: المتهم به مروان بن عثمان: روى الخطيب عقب هذا\nالحديث بإسناده عن النسائي أنه قال:\n\"ومن مروان بن عثمان حتى يصدق على الله؟ ! \". وقال أبو حاتم فيه:\n\"ضعيف\".\nوأقول: وأنا أستغرب من الخطيب كيف سكت عن هذه العلة، موهمًا أن نعيم\nابن حماد هو العلة؟! فإنه قبل أن يسوق الحديث روى بسنده عن بكر بن سهل:\nحدثنا عبد الخالق بن منصور قال:\n\"ورأيت يحيى بن معين كأنه يهجن نعيم بن حماد فِي حَدِيثِ أم الطفيل\nحديث الرؤية، ويقول: ما كان ينبغي له أن يحدث بمثل هذ الحديث\".\nفأقول: لا ضير على نعيم بن حماد منروايته لهذا الحديث، مادام أن العلة\nممن فوقه، وما الفرق بينه وبين شيخه ابن وهب، وشيخ هذا عمرو بن الحارث في\nروايتهما لهذا الحديث وكل منهما ثقة فقيه حافظ؟! هذا لو تفرد نعيم به، فكيف وقد\nتوبع؟! فقال ابن أبي عاصم في \"السنة\" (١/٢٠٥/٤٧١): ثنا إسماعيل بن عبد الله:","vol":"13","page":819},{"text":"ثنا نعيم بن حماد ويحيى بن سليمان قالا: حدثنا عبد الله بن وهب ... به.\nوقال أيضًا في كتابه \"الآحاد والمثاني\" (٦/١٥٨/٣٣٩٥) حدثنا عمر بم\nالخطاب: ثنا نعيم بن حماد: ثنا عبد الله بن وهب ... به.\nوأخرجه أيضًا الطبراني في \"المعجم الكبير\" (٢٥/١٤٣/٣٤٦) من طريق يحيى بن\nبكير ويحيى بن سليمان الجعفي أيضًا وأحمد بن صالح قالوا: ثنا ابن وهب ... به.\nفإذا تبين أن هؤلاء قد تابعوا حمادًا في هذا الحديث، فلا وجه لإنكار ابن معين\nعليه روايته إياه، هذا إن ثبت ذلك عنه.\nفإن بكر بن سهل: ضعفه النسائي وغيره.\nوشيخه عبد الخالق بن منصور: لم أجد له ترجمة فيما لدي من المصادر.\nفأستبعد ثبوت ذاك الإنكار عن ابن معين، لأن الأئمة ما زالوا يروون مثل\nهذه المنكرات والموضوعات بالأسانيد التي تصل إليهم، بل ويروون عن الضعفاء\nمباشرة، ولا ينكر ذلك عليهم.\nوالحديث قال الحافظ في ترجمة أم الطفيل من \"الإصابة\":\n\"أخرجه الدارقطني ... ومروان متروك، قال ابن معين: ومن مروان حتى\nيصدق \".\nكذا وقع فيه: (ابن معين) .. وهو خطأ ذهني أو قلمي، والصواب: (النسائي)\n- كما تقدم نقله عن الخطيب -، وعلى الصواب وقع في ترجمة مروان من \"التهذيب\".\nوللحديث علة ثانية، وهي:جهالة شيخ مروان: عمارة بن عامر، فإنه - فيما\nيبدو - لا يعرف إلا بهذه الرواية، فقد ساقها البخاري في \"التاريخ\" (٣/٢/٥٠٠)","vol":"13","page":820},{"text":"من طريق يحيى بن سليمان المتقدمة عن ابن وهب، وأعله بالانقطاع تمشيًا منه مع\nمذهبه في عدم الاكتفاء بالمعاصرة، فقال عقبه:\n\"لا يعرف سماع عمارة من أم الطفيل\".\nولم يذكر فيه جرحًا ولا تعديلًا. وكذلك فعل ابن أبي حاتم. ولذلك قال\nالذهبي في \"المغني\":\n\"لايعرف\".\nوأما ابن حبان فذكره - على قاعدته المعروفة -في (ثقات التابعين) (٥/٢٤٥) !\nفقال:\n\"يروي عن أم الطفيل - امرأة أُبي بن كعب - عن النبي ﷺ قال: \"رأيت\nربي ... \".. حديثا منكرًا، لم يسمع عمارة من أم الطفيل، وإنما ذكرته لكي لا\nيغتر الناظر فيه فيحتج به \".\nقلت: وهذا القول من غرائب ابن حبان أيضًا، فإنه مع تساهله في توثيقه\nإياه، ولا يعرف إلا برواية مروان بن عثمان عنه فإنه مع ذلك أورده في (التابعين)،\nمع جزمه بأنه لم يسمع من أم الطفيل، فكيف عرف أو حكم بذلك، وهو لا يعرف\nإلا بهذه الرواية المنقطعة؟!\nوأعجب من هذا أنه أورد الراوي عنه مروان المذكور في (التابعين) أيضًا لوهم\nوقع له منه أو من غيره، ثم توبع عليه، فقال فيهم (٥/٤٢٣):\n\"مروان بن عثمان بن عمارة بن عامر يروي عن أم الطفيل - امرأة أبي بن\nكعب -، روى عنه سعيد بن أبي هلال \".","vol":"13","page":821},{"text":"فجعل عمارة بن عامر الذي هو شيخ مروان في هذه الرواية، جعله جده،\nوبالتالي صار مروان أيضًا تابعيًا يروي عن أم الطفيل، ولم ينتبه لهذا الخطأ الحافظ\nالمزي، فتبعه عليه، فجعل في ترجمة مروان من شيوخه أم الطفيل! وتنبه لذلك\nالحافظ ابن حجر، فقال في ترجمته من \"تهذيبه\":\n\"قلت: ذكر المؤلف أنه روى عن أم الطفيل، وفيه نظر، فإن روايته إنما هي عن\nعمارة بن عمرو بن حزم (!) عن أم الطفيل، امرأة أبي في الرؤية، وهو متن منكر \"\nقلت: وهذا وهم آخر من الحافظ ﵀، وهو قوله: \"عمارة بن عمرو بن\nحزم\".. والصواب \"عمارة بن عامر\" - كما في المصادر المتقدمة وغيرها -. وهذا\nغير ذاك، وقد فرق بينهما البخاري وأبو حاتم وابن حبان وغيرهم. فتنبه!\nثم إن الحافظ لم يتنبه أيضًا - وبالتالي لم ينبه على - أن المزي في ذاك الوهم\nتابع لابن حبان - كما ذكرنا -.\nوجملة القول: أن إسناد هذا الحديث ضعيف جدًا، والمتن بهذا اللفظ موضوع،\nوقد أحسن ابن الجوزي في إيراده إياه في \"الموضوعات\" (١/١٢٥ - ١٢٦) من طريق\nالخطيب، ونقل قول ابن معين المتقدم في نعيم، دون أن يذكر المتابعين له! كما\nنقل قول النسائي المتقدم في مروان، ثم قال:\n\"قال مهنا: سألت أحمد عن هذا الحديث؟ فحوّل وجهه عني وقال: هذا\nحديث منكر، هذا رجل مجهول - عنى مروان -. قال: ولا يعرف أيضًا عمارة \".\nوفي الباب أحاديث أخرى بنحوه أوردها ابن الجوزي وغيره، لكن قد صح عنه\nﷺ رؤيته ربه في المنام في أحسن صورة، والاختصام في الملأ الأعلى، وقد اختلط هذا\nالصحيح بحدث الترجمة على ابن الجوزي وغيره، واستغل ذلك بعض المبتدعة","vol":"13","page":822},{"text":"الضلال فأبطلها كلها. فانظر الصحيح المشار إليه مخرجًا في المجلد السابع من\n\"الصحيحة\"رقم (٣١٦٩) .\nوقد روي حديث الترجمة بنحوه عن لقيط بن عامر، وقد مضى تخريجه برقم\n(٦٣٣٠) .\n<span data-type=\"title\" id=toc-6397>٦٣٧٢ </span>- (مَنْ تَوَضَّأَ فَذَكَرَ اللَّهَ ﷿ عَلَى وُضُوئِهِ، كَانَ طُهُورًا لِسائر\nجَسَدِهِ، وَمَنْ تَوَضَّأَ وَلَمْ يَذْكُرِ اللَّهَ ﷿ لَمْ يَطْهُرْ منه إِلَاّ مَا أصابه) .\nضعيف.\nأخرجه أبو بكر الشافعي في \"الفوائد\" (ق ٩٧/٢): حدثنا محمد بن\nغالب قال: ثنا يحيى بن هاشم: ثنا الأعمش عن أبي وائل عن عبد الله مرفوعًا.\nومن طريق الشافعي أخرجه الشجري في \"الأمالي\" (١/٤٣) .\nوأخرجه البيهقي في \"السنن\" (١/٤٤) من طريق أخرى عن يَحْيَى بْن هَاشِمٍ\nالسِّمْسَار ... به، وزاد:\n\" فَإِذَا فَرَغَ أَحَدُكُمْ مِنْ طُهُورِهِ فَلْيَشْهَدْ أَنْ لَا إِلَهَ إِلَاّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ\nوَرَسُولُهُ، ثُمَّ لِيُصَلِّ عَلَىَّ، فَإِذَا قَالَ ذَلِكَ فُتِحَتْ لَهُ أَبْوَابُ الرَّحْمَةِ \".وقال:\n\"لَا أَعْلَمُهُ رَوَاهُ عَنِ الأَعْمَشِ غَيْرُ يَحْيَى بْنِ هَاشِمٍ، وهو مَتْرُوكُ الْحَدِيثِ \".\nوكذا قال الحافظ في \"التلخيص\" (١/٧٦) .\nقلت: ولمحمد بن غالب شيخ آخر بإسناد له آخر فقال: ثنا هِشَامُ بْنُ بَهْرَامٍ:\nثَنَا عَبْدُ اللَّهِ بْنُ حَكِيمٍ أبو بكر عَنْ عَاصِمِ بْنِ مُحَمَّدٍ عَنْ ابْنِ عُمَرَ مرفوعًا ... به.\nأخرجه الدارقطني في \"سننه\" (١/٧٤/١٣)، والبيهقي وقال:\n\"وهذا أيضًا ضعيف أبو بكر الداهري: غير ثقة عند أهل العلم بالحديث \".","vol":"13","page":823},{"text":"وقال الحافظ:\n\"وهو متروك\".\nثم قال البيهقي:\n\"وروي من وجه آخر ضعيف عن أبي هريرة مرفوعًا \".\nثم ساقه من طريق الدارقطني، وهذا في \"سننه رقم (١٢)، والخطيب في\n\"الموضح\" (٢/٤٢٧) من طريق مرداس بن محمد بن عبد الله بن أبي بردة: نا\nمحمد بن أبان عن أيوب بن عائذ الطائي عن مجاهد عن أبي هريرة مرفوعًا ... به.\nأورده الخطيب في ترجمة مرداس بن محمد بن عبد الله هذا، وذكر أنه أبو\nبلال الأشعري. قال الذهبي في كنة \"الميزان\":\n\"ضعفه الدارقطني\".\nوأورده الحافظ في \"اللسان\" - كما جاء في إسناد الحديث -، إلا أنه أدخل بين\nمحمد وأبيه عبد الله، فقال: \" ... محمد بن الحارث بن عبد الله ... \"، وقال:\n\"وليَّنه الحاكم أيضًا، وقول ابن القطان: لا يعرف البتة. وهم، فإنه معروف \".\nوذكره ابن حبان في \"الثقات\" (٩/١٩٩) وقال:\n\"يغرب ويتفرد\". وذكر أنه من أهل الكوفة.\nوقد وقع في النسخة المطبوعة منه بعض الأخطاء الفاحشة لعلها من الناسخ،\nجعلت المحقق يجعل من ترجمته ترجمتين، إحداهما بكنيته، والأخرى باسمه!\nوعلق على الترجمة الأولى بقوله:","vol":"13","page":824},{"text":"\"فلم نظفر به\". وغير ذلك من الأخطاء التي نبهت عليها في كتابي \"تيسير\nانتفاع الخلان\" يسر الله لي إتمامه (*) .\nوقد أشار الحافظ في \"التلخيص\" إلى إعلال حديث أبي هريرة هذا بمرداس\nهذا وشيخه، ولكنه لم يتكلم فيهما بشيء، فقال:\nوفيه مرداس بن محمد، ومحمد بن أبان\".\nفأقول: أما الأول، فقد عرفت ضعفه، وأما الآخر، ففي الرواة جماعة بهذا\nالاسم والأب، فكأنه لم يتميز المراد منهم لدى الحافظ، وقد صرح بذلك الحافظ\nعبد الحق الإشبيلي في \"الأحكام\"، فقال (ق ١٦/١):\n\"لا أعرفه الآن\".\nأما أنا فلا أستبعد أن يكون محمد بن أبان الجعفي، فإنه من أهل الكوفة\nأيضًا كالراوي عنه، ومن هذه الطبقة، يروي عن حماد بن أبي سليمان الكوفي\nونحوه، ذكره ابن حبان في ترجمة محمد بن أبان الأنصاري (٧/٣٩٢)، وقال:\n\"وليس هذا بمحمد بن ابان الجعفي، ذلك: - من أهل الكوفة - ضعيف \".\nولذلك أورده في \"الضعفاء\" (٢/٢٦٠)، وقال:\nكان ممن يقلب الأخبار، وله الوهم الكثير في الآثار \".\nوأم اقول النووي ﵀ فِي حَدِيثِ أبي هريرة هذا في كتابه: \"المجموع\nشرح المهذب\" (١/٣٤٣):\n\"وهو حديث ضعيف عند أئمة الحديث، وقد بيَّن البيهقي وجوه ضعفه\".\n_________\n(*) قد تُمّ - فيما نعلم - ولم يطبع بعدُ. (الناشر) .","vol":"13","page":825},{"text":"ومع ضعف الحديث من جميع طرقه، وشدة ضعف الطريقين الأولين منها،\nفلا يصح الاحتجاج به على نفي وجوب التسمية على الوضوء: كما فعل الرافعي\nوغيره من الشافعية، وسبقهم أبو عبيد في كتاب \"الطهور\" - كما ذكر الحافظ في\n\"تلخيصه\" -.\nومع الضعف المذكور فهو مخالف لقوله ﷺ:\n\"لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم الله عليه \".\nوهو حديث قوي بمجموع طرقه، ولذلك قواه جمع من الحفاظ منهم: المنذري\nوالعسقلاني، وحسنه ابن الصلاح وابن كثير والعراقي، كما بينته في \"إروا\nالغليل\" (١/١٢٢/٨١)، وصحيح أبي داود\" رقم (٩٠) وغيرهما.\n<span data-type=\"title\" id=toc-6398>٦٣٧٣ </span>- (اللهم اجعلْ به وَزَغًَا. فَرَجَفَ مكانَه. يعني: الحكمَ أبا\nمَروانَ بنِ الحكم ِ) .\nضعيف.\nأخرجه اليهقي قي \"دلائل النبوة\" (٦/٢٤٠)، وابن عبد البر في\n\"الاستيعاب\"، والخطابي في \"غريب الحديث\" (١/٥٤٢ - ٥٤٣) من طريق السري\nابن يحيى عن مالك بن دينار قال: حدثني هند ابن خديجة زوج النبي ﷺ قال:\nمر النبي ﷺ بالحكم أبي مروان بن الحكم فجعل يغمزه [باصبعه]، فالتفت\nإليه النبي ﷺ [فرآه]، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقاتٍ، لكنه معلول بالإرسال أو الانقطاع،","vol":"13","page":826},{"text":"وذلك لأن ظاهر الإسناد أن هند ابن خديجة هو ابنها مباشرة الذي كان ربيب\nالنبي ﷺ - ووالده أبو هالة التميمي - فإن كان كذلك، فيكون منقطعًا، لأن مالك بن\nدينار لم يدركه، لأنه مات في وقعة الجمل ﵁، ومالك لم يذكروا له\nرواية عن أحد من الصحابة غير أنس، وما دام أنه قد صرح بالتحديث عنه فهذا\nيعني أنه غير ابن أبي هالة، فمن هو؟ الذي يببدو - والله أعلم - أنه هند بن هند بن\nأبي هالة حفيد خديجة ﵂، ففي ترجمته ساق الحديث الحافظ ابن\nحجر في \"الإصابة \" من رواية ابن منده، ثم قال عقبه:\n\"وهكذا أخرجه ابن أبي حاتم الرازي وعبد الله بن أحمد في \"زيادات الزهد\" من\nهذا الوجه. ومالك بن دينار لم يدرك هند بن أبي هالة، وإنما أدرك ابنه، فكأنه نسبه\nلجده. وقد ذكر ابن أبي حاتم عن أبيه: أن رواية هند بن هند عن النبي ﷺ مرسلة.\nوجرى أبو عمر (ابن عبد البر) على ظاهره، فذكر هذا الحديث لهند بن أبي هالة\".\nقلت: وتبعه على ذلك ابن الأثير في \"أسد الغابة\"، فقال:\n\"وهذا الحديث ليس لهند بن هند فيه مدخل، وإنما هو لأبيه\".\nقلت هذا جمود ظاهر يلزم منه مفاسد كثيرة، أهونها أن يقال: إن قول مالك\nابن دينار \"حدثني هند ... \" خطأ منه أو من بعض الرواة دونه، وهذا فيه بُعد،\nوعلى التسليم به يكون منقطعًا بينه وبين هند، فمن أين جاز لابن الأثير أن يجزم\nبأن الحديث للأب؟!\n(فائدة): قال الخطابي \"\n\"الوزَغ): الارتعاش، وقد جاء هذا مفسرًا في الحديث، وأصله من توزيغ\nالجنين في بطن أمه، وهو حركته ... \".","vol":"13","page":827},{"text":"قلت هكذا وقع فيه (الوزَغ) بالزاي المفتوحة، وكذا في \"القاموس\" وفي\n\"النهاية\": \" ... وهي ساكنة الزاي \". وبه قيدوه في \"المعجم الوسيط\" ولعله أصح.\nوالله أعلم.\nوقد روي الحديث بنحوه بإسناد أسوأ من هذا، وسيأتي برقم (٦٤٧٣) .\n<span data-type=\"title\" id=toc-6399>٦٣٧٤ </span>- (ما قال ﷺ شِعْرًا قطُّ، وما أَتَمَّ إلا بيتًا واحدًا:\nتفاءَلْ بما تهوى يكنْ فَلَقَلّما ... يقال لِشَيءٍ كان إلا تَحَقَّقْ\nولم يقلْ: تَحَقَّقا لئلا يُعْرِبَه فيصيرَ شعرًا) .\nمنكر جدًا.\nأخرجه الخطيب في \"التاريخ\" (١٠/١٨٠) من طريق أبي محمد\nعبد الله بن مالك - مؤدب القاسم بن عبيد الله-: حدثنا علي بن عمرو\nالأنصاري: حدثنا سفيان بن عيينة عن الزهري عن عروة عن عائشة قالت: ...\nفذكره، وقال:\n\" غريب جدًا، لم أكتبه إلا بهذا الإسناد \".\nأورده في ترجمة عبد الله بن مالك هذا، وذكر أنه روى عنه ثلاثة معروفون،\nولم يذكرا فيه جرحًا ولا تعديلًا. وليس له ذكر في \"الميزان\" أو \"اللسان\"، فهو العلة\nأو شيخه الأنصاري، فإن من فوقه كلهم من رجال الشيخين، فقد أورده ابن حبان\nفي \"الثقات\" (٨/٤٧٣)، وقال:\n\"ربما أغرب\".\nثم رأيت في \"تهذيب الحافظ\":\n\"قلت: وابن قانع: فيه ضعف. ووجدت له حديثًا منكرًا جدًا، أخرجه","vol":"13","page":828},{"text":"البيهقي والخطيب من طريق عبد الله بن مالك النحوي مؤدب القاسم بن عبيد الله\".\nوقال في \"الفتح\" (١٠/٥٤١):\n\" لَا يَصِحّ، وَمِمَّا يَدُلّ عَلَى وَهَائِهِ التَّعْلِيل الْمَذْكُور\".\nيعني: \"إلا تحققا\".\nوهذا بمعنى الحديث المشهور في بعض البلاد:\n\"تفاءلوا بالخير تجدوه\".\nولا أعرف له أصلًا.\n<span data-type=\"title\" id=toc-6400>٦٣٧٥ </span>- (لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ مِنْ عَانَتِهِ إِلَى لَهَاتِهِ قَيْحًا\nيَتَمخَضُ مثلَ السَّقاءِ خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا) .\nمنكر بهذا اللفظ.\nأخرجه الطحاوي في \"شرح المعاني\" (٢/٣٧١)، والطبراني\nفي \"المعجم الكبير\" (١٨/٧٨/١٤٤) عن عبد الله بن صَالِحٍ قال: ثَنا ابْنُ لَهِيعَةَ\nعَنْ يَزِيدَ بن أَبِي حَبِيبٍ عَنِ عبد الرحمن بن شماسة عَنْ عَوْفِ بن مَالِكٍ قَالَ:\nسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره.\nقلت: وهذا إسناد ضعيف، لضعف ابن لهيعة. ونحوه عبد الله بن صالح.\nفقول الهيثمي في \"المجمع\" (٨/١٢٠ - ١٢١):\n\"رواه الطبراني، وإسناده حسن\"!\nفهو غير حسن، وإن وافقه الحافظ في \"الفتح\" (١٠/٥٤٨)، فقد قال في ابن\nلهيعة:","vol":"13","page":829},{"text":"\"صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب أعدل من\nغيرهما \".\nقلت: وهذا - كما ترى - من رواية ابن صالح، وفيه يقول الحافظ:\n\"صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة \".\nقلت فأنى لمثل هذا الإسناد الحسن؟ ! ولا سيما أن في متنه نكارة، وهي قوله:\n\" من عانته إلى لهاته قيحًا يتمخض مثل السقاء\"، فقد جاء الحديث عن جماعة\nمن الصحابة بأسانيد صحيحة ليس فيها هذه الزيادة، وإنما هو مختصر بلفظ:\n\"لأن يمتلء جوف أحدكم قيحًا حتى يريه خير له من أن يمتلئ شعرًا \".\nوقد كنت خرجته في \"الصحيحة\" (٣٣٦) عن خمسة من الصحابة أكثرها\nفي \"الصحيحين\"، وبأقل من ذلك تثبت نكارة زيادة ما تفرد به بعض الضعفاء\nمخالفين الثقات الحفاظ، فلا أدري والله كيف يحفى مثل هذا على مثل الحافظ\nالعسقلاني؟!\nولا يقويه ما رواه سعيد بن عتبة القطان: ثنا أبو عبيدة الحداد: ثنا واصل بن\nيزيد بن واصل: حدثني أبي وعمومتي عن مالك بن عمير مرفوعًا ... به نحوه\nبلفظ:\n\" لأن يمتلئ ما بين لبتك إلى عانتك قيحًا وصديدًا خير ... \" إلخ.\nأخرجه الطبراني في \"الأوسط\" (٢/١٧١/١/٧٦٣١) وقال:\n«لا يروى عن مالك بن عمير إلا بهذا الإسناد تفرد به: سعيد بن عنبسة» .\nقلت: سعيد هذا لم أجد له ترجمة، وقد كنت خرجت له حديثًا آخر فيما","vol":"13","page":830},{"text":"تقدم (٣٥٧٩)، رجحت فيه أنه سعيد بن عنبسة المتهم بالكذب، لأنه هكذا وقع\nفي إسناد أبي نعيم في \"الطب\" - كما ذكرت هناك -، والآن أتوقف عن ذلك،\nلأنهم لم يذكروا في ترجمة المتهم أنه: القطان، ولا أورده السمعاني في هذه\nالنسبة، ولأن صورة اسمه \"عتبة\" في \"الأوسط\" وكذا في \"مجمع البحرين\" لا\nتحتمل أن يكون الصواب \"عنبسة\". والله أعلم.\nعلى أنه لم يتفرد به كما تقدم في قول الطبراني، فقد ذهل عن كونه هو\nنفسه قد أخرجه في \"المعجم الكبير\" (١٩/٢٩٤/٦٥٥) من طريق يَعْقُوب بن\nمُحَمَّدٍ الزُّهْرِيّ: حَدَّثَنَا أَبُو صَخْرٍ وَاصِلُ بن يَزِيدَ السُّلَمِيُّ ثم الناصري: حَدَّثَنِي أَبِي\nوَعُمُومَتِي عَنْ جَدِّي مَالِكِ بن عُمَيْرٍ ... به مرفوعًا، دون قوله: \"وصديدًا\".\nوقد استفدنا من هذه الرواية أن كنية واصل بن يزيد (أبوصخر) . ومع ذلك\nلم يذكروه في \"الكنة\"، كالدولابي والحاكم أبي أحمد، والذهبي وغيرهم. كما\nاستفدنا منها أن نسبته (الناصري) - هكذا هو بالصاد المهملة - وليس لها ذكر في\n\"أنساب السمعاني \" ولا في غيره فيما علمت، فلعله بالضاد المعجمة (الناضري)\nنسبة إلى بني ناضر، ومع ذلك لم يورده السمعاني فيها مما يدل أنه غير معروف.\nواستفدنا من الرواية التي قبلها أن اسم جد (واصل بن يزيد): (واصل) أيضًا،\nفهو: واصل بن يزيد بن واصل.\nويعقوب بن محمد الزهري: قال الحافظ في \"التقريب\":\n\"صدوق كثير الوهم والرواية عن الضعفاء\".\nوقد تابعه أبو عبيدة الحداد - وهو ثقة -، إن صحت الرواية الأولى عنه، وعلى\nكل حال فمدار الروايتين على واصل بن يزيد هذا، ولم أجد له ذكرًا في شيء من","vol":"13","page":831},{"text":"كتب التراجم التي عندي، لا هو ولا أبوه، فهما مجهولان، وقد أشار إلى ذلك\nالهيثمي بقوله (٨/١٢٠) بعد أن عزاه للطبراني في \"المعجمين\":\n\"وفيه من لم أعرفهم\".\n<span data-type=\"title\" id=toc-6401>٦٣٧٦ </span>- (مَنْ قَتَلَ مُعَاهَدًا في عَهْدِه، لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ\nرِيحَهَا ليُوجَدُ مِنْ مَسِيرَةِ خمسِمائةِ عَامٍ) .\nمنكر بهذه المسيرة.\nأخرجه ابن حبان (١٥٣٠ - الموارد)،والحاكم (١/٤٤) من\nطريق الحسن عن أبي بكرة، مرفوعًا.وقال الحاكم:\n\"صحيح على شرط مسلم\". ووافقه الذهبي!\nوأقول: كان يكون كذلك، بل وعلى شرط البخاري أيضًا لو أن الحسن - وهو:\nالبصري، مع فضله - كان يدلس، قال الذهبي نفسه في \"الميزان\":\nثقة لكنه يدلس عن أبي هريرة وغيره، فإذا قال: حدثنا فهو ثقة بلا نزاع\".\nوأنت ترى أنه لم يقل هنا.حدثنا\".\nهذا أولًا.\nوثانيًا: أن غير واحد من الثقات رواه عن الحسن عن أبي بكرة بلفظ:\n\" ... مسيرة مائة عام \".\nأخرجه عبد الرزاق (١٠/٤٦٢/١٩٧١٢)، وعنه أحمد (٥/٤٦)، والبيهقي\n(٨/١٣٣)، والبغوي في \"شرح السنة\" (١٠/١٥١/٢٥٢٢) كلهم عن عبد الرزاق،\nوكذا الحاكم (٢/١٢٦) من طريق أحمد، وقال:","vol":"13","page":832},{"text":"\"صحيح على شرط البخاري \"! ووافقه الذهبي!\nكذا قالا، وقد عرفت ما فيه.\nأخرجه عبد الرزاق من طريق قتادة - أو غيره -، وقال أحمد عنه:\n\"عن قتادة وغير واحد\". وأخرجه أبو نعيم في \"صفة الجنة\" (٢/٤٠ - ٤١)\nعنه بلفظ:\n\"وغيره\".\nويؤيده أن ابن حبان أخرجه (١٥٣١) من طريق حماد بن زيد (١) عن يونس\nابن عبيد عن الحسن ... بلفظ:\n\" ... مائة عام\".\nوزعم المعلق على \"الإحسان\" (١٦/٣٩١) فقال:\nإسناده صحيح على شرط البخاري \"! وفي مكان آخر (١١/٢٤٠) نقل تصحيح\nالحاكم المتقدم، وموافقة الذهبي، وقال:\n\"وهو كما قالا\"! فلا أدري أنسي عنعنة الحسن أم تناسى أم غير ذلك؟!\nوليونس بن عبيد إسناد آخر، يرويه عن الحكم بن الأعرج عن الأشعث بن\nثرملة عن أبي بكرة ... به، دون ذكر المسيرة مطلقًا.\nأخرجه النسائي في \"الصغرى\" (٢/٢٤٢)، و\"الكبرى\" (٥/٢٢٦/٨٧٤٣)،\nوابن حبان أيضًا (١٥٣٢)، والحاكم (١/٤٤)،وأحمد (٥/٣٦ و٣٨ و٥٢)، والبيهقي\n_________\n(١) كذا الأصل، ولا أدري إذا كان محفوظًا، فإنه في \"كبرى النسائي\" (٨٧٤٤): \"حماد\nابن سلمة\" بلفظ: \"مسيرة خمسمائة عام\".","vol":"13","page":833},{"text":"(٩/٢٠٥) من طرق عن يونس ... به. وقال النسائي في \"كبراه\":\n\"هذا هو الصواب، وحديث حماد بن سلمة (يعني: المتقدم بلفظ: \"مسيرة\nخمسمائة عام\") خطأ \".\nقلت ورواية الأشعث هذه المطلقة صحيحة الإسناد. وقد تابعه عليها\nعبد الرحمن بن جوشن عند أبي داود وغيره، وإسناده صحيح أيضًا، وهو مخرج\nفي \"صحيح أبي داود\" (٢٤٦٥) .\nولها شاهد من حديث القاسم بن مخيمرة عن رجل من أصحاب النبي\nﷺ، وهو مخرج في \"غاية المرام\" (٢٦٠/٤٥٠) .\nوجملة القول، أن رواية الحسن البصري لهذا الحديث عن أبي بكرة مضطربة،\nوالصحيح من تلك الوجوه: ما لم يذكر فيه المسيرة - كما هو ظاهر -.\nلكن لزيادة المسيرة بلفظ: \"مائة عام\" شاهد من حديث أبي هريرة مرفوعًا\nبسند صحيح، وهو مخرج في \"الصحيحة\" (٢٣٥٦) .\nفإن قيل ألا يوجد ما يشهد لزيادة: \"خمسمائة عام\"؟\nفأقول: بلى قد جاء ذلك في بعض الروايات، ولكن لا تنهض للتقوية.\nأولًا: قال أحمد (٥/٥٠): ثنا هوذة بن خليفة: ثنا حماد بن سلمة عن\nعلي بن زيد عن عبد الرحمن بن أبي بكرة عن أبي بكرة ... فساق له أحاديث،\nهذا أحدها.\nقلت: ورجاله ثقات، غير علي بن زيد - وهو: ابن جدعان - ضعيف معروف\nبذلك، ومع ضعفه فقد اضطرب في متنه، فرواه مرة هكذا، ومرة قال:","vol":"13","page":834},{"text":"\"مسيرة مائة عام\".\nفقال أحمد (٥/٥١): ثنا عفان: ثنا حماد بن سلمة ... به.\nثانيًا: قال عبد الواحد (١) بن غياث: ثنا الربيع بن بدر: ثنا هارون بن رئاب\nالأسيدي عن مجاهد عن أبي هريرة مرفوعًا بلفظ:\n\"تُراح رائحة الجنة من مسيرة خمسمائة عام، ولا يجد ريحها منَّان بعمله،\nولا مدمن خمر، ولا عاق \".\nأخرجه الطبراني في \"المعجم الصغير\" (ص ٨١ - هند)، وأبو نعيم في \"الحلية\"\n(٣/٣٠٧)، و\"صفة الجنة\" (٢/٤٢)، وقال الطبراني:\n\"لم يروه عن هارون إلا الربيع\".\nقلت: وهو ضعيف جدًا، قال الذهبي في \"الكاشف\":\n\"واهٍ \". وقال الحافظ في \"التقريب\":\n\"متروك\". وكذا قال الهيثمي (٨/١٤٨) .\nثالثًا: حديث عبد الكريم عن مجاهد عن ابن عمرو مرفوعًا:\n\" مَنْ ادَّعَى إِلَى غَيْرِ أَبِيهِ، لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَتُوجَدُ مِنْ مَسِيرَةِ\nخَمْسِمائَةِ عَامٍ\".\nأخرجه ابن ماجه، وعبد الكريم - وهو: ابن أبي المخارق على ما هو الراجح\n_________\n(١) وقع في \"الحلية\": \"عبد الوهاب\" وهو خطأ مطبعي لم يتنبه له المعلق على \"صفة\nالجنة\"، فنقله منه كما هو! مع أنه وقع في \"الصفة\" على الصواب!","vol":"13","page":835},{"text":"عندي وهو ضعيف على ما بينته في \"الصحيحة\" (٢٣٠٧)، مع مخالفته للثقة\nالحكم بن عتيبة الذي رواه بلفظ:\n\"وريحها يوجد من مسيرة سبعين عامًا\".\nعلى أن حديث الترجمة قد صح عن ابن عمرو أيضًا بلفظ:\n\" ... مسيرة أربعين عامًا \".\nرواه البخاري وغيره، وهومخرج في \"غاية المرام\" (٤٤٩) .\nوأما حديث جابر مرفوعًا بلفظ:\n\"إن ريح الجنة لتوجد من مسيرة ألف عام ... \" الحديث.\nفهو حديث واهٍ جدًا، وقد سبق تخريجه برقم (٥٣٦٩) .\nويتلخص مما تقدم: أن المسيرة المذكورة فِي حَدِيثِ الترجمة \"خمسمائة عام\" لا\nتصح، وإنما يصح بلفظ: \"مائة\"، كما صحت المسيرة بلفظ: (السبعين) و(الأربعين) .\nواعلم أنه لا تعارض بين هذه الألفاظ، كما قال ابن القيم ﵀ في\n\"حادي الأرواح\" (١/٢٥٠)، والظاهر أنه يعني أن الرقم الأكثر يشمل الأقل. والله\nأعلم.\n(تنبيه): لقد أطال النفس المعلق على \"صفة الجنة\" في تخريجه للحديث\nبلفظ: (المائة) في نحو صفحتين (٢/٤١ - ٤٢) إطالة لا يفهم منها القارئ الرقم\nالثابت من غير الثابت، لأنه ساق الطرق ومصادرها دون متونها وألفاظها!\nكما أنه لما ضعَّف حديث ابن جدعان، لم ينتبه للفرق بين روايتيه! ولا لموافقة\nإحداهما لرواية عبد الرزاق، وقد عزاها للطبراني.","vol":"13","page":836},{"text":"وأيضًا - فإن من غفلته أنه - قال في آخر تخريجه:\n\"والحديث عزاه الهيثمي في \"المجمع\" (٦/٢٩٣) للطبراني من رواية أبي\nبكرة، وقال: وفيه محمد بن عبد الرحمن العلاف: ولم أعرفه، وبقية رجاله\nثقات. قلت: لا أدري لمذاا ذكر الهيثمي هذه الطريق، وفيها هذا المجهول؟! فقد\nأخرجه الطبراني - كما تقدم - بإسناد أحسن حالًا من هذا في المتابعات \"!\nكذا قال! وفيه أمور تدل فعلًا على أنه (لا يدري) حقًا:\nأولًا: إنما ذكره الهيثمي، لأن إسناده يختلف عن إسناد الحديث المتقدم،\nيكفي فائدة أن فيه العلاف هذا.\nثانيًا: لفظ هذا: \"مسيرة خمسمائة عام\"، وذاك الذي تقدم: \"مائة عام\"!\nثالثًا: قوله: \"هذا المجهول\"! تقليد منه للهيثمي، فإنه معروف غير مجهول،\nفإنه في \"الثقات\" لابن حبان قال (٨/٩٨):\n\"محمد بن عبد الرحمن العلاف البصري، يروي عن محمد بن سواء وأبي\nعاصم ... حدثنا عنه الحسن بن سفيان \".\nوذكره الحافظ المزي في ترجمة شيخه محمد بن سواء من\"التهذيب\"\n(٢٥/٣٣٠)، وسمي جده: \"بكر العلاف\".\nرابعًا: ليس إسناد المتقدم أحسن حالًا من هذا، لأن أبا نعيم - لما ساقه من\nطريق عبد الرزاق عن معمر عن قتادة عن الحسن عن أبي بكرة - عقب عليه بقوله\n(٢/٤١):\n\"وقال محمد بن سواء عن سعيد عن قتادة: من مسيرة خمسمائة عام\".","vol":"13","page":837},{"text":"وإذاكان محمد بن سواء - هذا - من شيوخ محمد بن عبد الرحمن العلاف،\nوكان هذا في إسناد الطبراني، وكان لفظ الحديث هو هذا الهذي علقه أبو نعيم،\nفمن الممكن أن نستنتج من ذلك كله: أنه عند الطبراني من طريق محمد بن سواء،\nفيقال حينئذٍ في تخريج هذا المعلق:\n\"وصله الطبراني من طريق محمد بن عبد الرحمن العلاف \".\nويؤيده: أن أبا نعيم كثير الرواية عن شيخه الطبراني.\nوإنما علقه أبو نعيم، لبيان أن محمد بن سواء خالف عبد الرزاق في إسناده\nومتنه، فذكر سعيدًا - وهو ابن أبي عروبة - مكان معمر. و\"خمسمائة\" مكان:\n\"مائة\"، فلهذا الفرق ذكره الهيثمي!!\n<span data-type=\"title\" id=toc-6402>٦٣٧٧ </span>- (قَالَ أَخِي مُوسَى: يَا رَبِّ! أَرِنِي الَّذِي كُنْتَ أَرَيْتَنِي فِي\nالسَّفِينَةِ، فَأَوْحَى اللَّهُ إِلَيْهِ: إِنَّكَ سَتَرَاهُ، فَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى أَتَاهُ\nالْخَضِرُ، وَهُوَ فتى طَيِّبُ الرِّيحِ، حُسْنُ بَيَاضِ الثِّيَابِ، مُشَمِّرُها، فَقَالَ:\nالسَّلَامُ عَلَيْكَ، إِنَّ رَبَّكَ يَقْرَأُ عَلَيْكَ السَّلَامَ. فقَالَ مُوسَى: هُوَ السَّلَامُ،\nوَإِلَيْهِ السَّلَامُ، وَمِنْهُ السَّلَامُ، وإليه يرجع السلامُ، وَالْحَمْدُ لِلَّهِ رَبِّ\nالْعَالَمِينَ الَّذِي لَا أُحْصِي نِعَمَهُ إِلَّا بِمَعُونَتِهِ) .\nموضوع.\nلوائح الوضع عليه ظاهرة. أخرجه أبو محمد البستي في \"تفسيره\"\n(٢/٦/٢): سمعت أبا يحيى زَكَرِيَّا بْنُ يَحْيَى المصري الْوَقَّارُ يقول: قُرِئَ عَلَى\nعَبْدِ اللَّهِ بْنِ وَهْبٍ - وَأَنَا أَسْمَعُ - قَالَ سفيان: قَالَ مُجَالِدٌ: قَالَ أَبُو الْوَدَّاكِ:\nقَالَ أَبُو سَعِيدٍ: قَالَ النبيُ ﷺ: ... فذكره.","vol":"13","page":838},{"text":"قلت: والآفة من زكريا هذا قال ابن عدي:\n\"كان يضع الحديث\". وقال صالح جزرة:\n\"حدثتا زكريا الوقار، وكان من الكذابين الكبار\".\nومن طريقه أخرجه ابن عدي (٣/٢١٧)، والطبراني في \"الأوسط\" (٧/٤٦٠/\n٦٩٠٤)، وابن عساكر (٥/٦٣٩) من طرق أخرى عن زكريا ... به، وعندهما زيادة\nطويلة، فيها وصايا في طلب العلم، ومواعظه، ساقه ابن عساكر بطوله.\nثم رواه ابن عدي من طريق: الحارث بن مسكين وأبي طاهر قالا:ثنا ابن\nوهب عن الثوري عن مجالد [رفع] الحديث إلى رسول الله ﷺ، ولم يذكر أبا\nالوداك، ولا أبا سعيد.\nقلت: وإن من غرائب ابن حبان وتساهله في التوثيق: أنه ذكر (زكريا) هذا\nفي كتابه \" الثقات\" (٨/٢٥٣) وقال:\n\"يخطئ ويخالف،أخطأ فِي حَدِيثِ (موسى) [علي السلام] حيث قال: عن\nمجالد عن أبى الوداك عن أبى سعيد عن عمر، إنما هو الثوري ... \" ثم ذكر الطرف\nالأول من الحديث.\nوقوله: \"إنما هو الثوري \" يعني: أن أبا (زكريا) أخطأ في وصله وإسناده عن عمر،\nوأن الصواب أنه عن الثوري معضلًا، وهذا يخالف ما تقدم في رواية ابن عدي من\nالطريقين، فلعله سقط من \"الثقات\" قوله: \"عن مجالد\". والله أعلم.\nوالحديث ساقه الهيثمي في \"مجمع الزوائد\" بطوله، وقال (١/١٣٠ - ١٣١):\n\"رواه الطبراني في \"الأوسط\"، وفيه زكريا بن يحيى الوقار، قال ابن عدي:\nكان يضع الحديث \".","vol":"13","page":839},{"text":"<span data-type=\"title\" id=toc-6403>٦٣٧٨ </span>- (من كان عليه من رمضانَ شيءٌ، فأدركَه رمضانُ، فلم\nيَقْضِهِ، لم يُقْبَلْ منه، وإن صلى تطوعًا وعليه مكتوبةٌ، لم تُقْبَل منه) .\nمنكر.\nأخرجه ابن حبان في \"الضعفاء\" (٢/٥١٩) من طريق عبد الله بن واقد:\nحدثنا حيوة بن شريح عن أبى الأسود عن عبد الله بن رافع عن أبى هريرة مرفوعًا.\nأورده في ترجمة ابن واقد هذا - وهو أبو قتادة الحراني - وقال:\n\"كان من عباد أهل الجزيرة وقرائهم، غلب عليه الصلاح، حتى غفل عن\nالاتقان، فكان يحدث على التوهم، فيرفع المنا كير والمقلوبات فيما يروي عن\nالثقات، لا يجوز الا حتجاج بخبره \".\nوقال الذهبي في \"المغني\":\n\"مشهور بالحديث والزهد، قال أبو حاتم: ذهب حديثه. وقال الدارقطني وغيره:\nضيعف. وأما أحمد فقال: ما به بأس، وربما أخطأ. وقال البخاري: تركوه\".\nولذلك أورده ابن طاهر المقدسي في \"تذكرة الموضوعات\" (ص ٩٤) .","vol":"13","page":840},{"text":"<span data-type=\"title\" id=toc-6404>٦٣٧٩ </span>- (من صلى مكتوبةً أو سُبْحَةً، فَلْيَقْرَأْ بأمِّ القرآنِ، وقرآن\nمعها، فإن انتهى إلى أمِّ القرآنِ أَجْزَأَتْ عنه، ومَنْ كان مع الامامِ،\nفليقرأْ قَبْلَه، أو إذا سكَتَ، فمن صلى صلاةً لم يقرأ فيها [بأمِّ القرآنِ]،\nفهي خِدَاجٌ - ثلاثًا -) .\nمنكر.\nأخرجه عبد الرزاق في \"المصنف\" (٢/١٣٣/٢٧٨٧)، وابن الأعرابي\nفي \"المعجم\" (ق ١٣٨/٢)، والبيهقي في \"جزء القراءة\" (٦٤) من طريق المثنى بن\nالصباح عن عمرو بن شعيب عن أبيه عن عبد الله بن عمرو:","vol":"13","page":840},{"text":"أن النبي ﷺ خطب الناس فقال:.... فذكره.\nقلت: وهذا إسناد واهٍ، المثنى بن الصباح متفق على تضعيفه، لم يوثقه أحد\nغير ابن معين في رواية، وضعفه في روايتين أخريين عنه، وهي التي ينبغي\nاعتمادها، لأنها عنه أصح، ولأن الجرح مقدم على التعديل، ولا سيما من الشخص\nالواحد، ولأنه موافق لأقوال أئمة الجرح الآخرين، فقد اتفقوا جميعًا على تضعيفه\nبجرح بيِّن، فقال أحمد في \"العلل\" (١/٣٤١):\n\"لا يسوى حديثه شيئًا، مضطرب الحديث \".\nونقله الحافظ في \"التهذيب\"، وأقره. وقال ابن حبان في \"الضعفاء\" (٣/٢٠):\n\"وكان ممن اختلط في آخر عمره، حتى كان لا يدري ما يحدث به، فاختلط\nحديثه الأخير الذي فيه الأوهام والمناكير بحديثه العظيم الذي فيه الأشياء\nالمستقيمة عن أقوام مشاهير، فبطل الاحتجاج به \".\nوالترمذي مع تساهله المعروف وافق الجمهور على تضعيفه، فإنه لما أخرج له\nحديثًا آخر في \"سننه\" برقم (١٣٩٩) عن عمرو بن شعيب ... قال عقبه:\n\" لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ، وَلَيْسَ إِسْنَادُهُ بِصَحِيحٍ، وَالْمُثَنَّى بْنُ الصَّبَّاحِ\nيُضَعَّفُ فِي الْحَدِيثِ \".\nبل صرح النسائي وابن الجنيد بأنه متروك الحديث، وقال الساجي:\nضعيف الحديث جدًا، حدث بمناكير يطول ذكرها \".\nولذلك جزم بضعفه الذهبي في \"الكاشف \" و\"المغني\"،وقال الحافظ في\n\"التقريب\":","vol":"13","page":841},{"text":"ضعيف اختلط بأخرة، وكان عابدًا \".\nوتابعه ابن لهيعة: نا عمرو بن شعيب ... به.\nأخرجه البيهقي ايضًا، وابن لهيعة ضعيف لا يحتج به، وقد أشار إلى ذلك\nالبيهقي - كما يأتي -.\nوتابعه محمد بن عبد الله بن عبيد بن عمير عن عمرو بن شعيب ... به.\nأخرجه الدارقطني في \"سننه\" (١/٣٢٠/١٥)، ومن طريقه البيهقي (٦٥) من\nطريق محمد بن عبد الوهاب عنه.\nوخالفه فيض بن إسحاق الرقي: ثنا محمد بن عبد الله بن عبيد بن عمير\nعن عطاء عن أبي هريرة ... به نحوه ببعض اختصار.\nأخرجه الدارقطني (١/٣١٧/١)، وعنه البيهقي، والحاكم (١/٢٣٨) وعنه\nالبيهقي أيضًا، وقال الدراقطني عقب الطريقين:\n\"محمد بن عبد الله بن عبيد بن عمير ضعيف\".\nقلت: وهو أسوأ حالًا، فقد قال الدراقطني والنسائي:\n\"متروك\". وقال البخاري:\n\"منكر الحديث\".\nوفيض بن إسحاق: بيَّضَ له ابن أبي حاتم (٣/٢/٨٨)، فلم يذكر فيه جرحًا\nولا تعديلًا. وأما ابن حبان فذكره في \"الثقات\" (٩/١٢) وقال:\n\"كان ممن يخطئ\".","vol":"13","page":842},{"text":"قلت: فلا أدري هل أخطأ في إسناده على ابن عمير،حين خالف محمد بن\nعبد الوهاب وهو القتاد الثقة، أم هو من ابن عمير، لشدة ضعفه؟ وهذا هو الأقرب،\nفإن الحديث محفوط بأسانيد عن أبي هريرة دون ذكر القراءة في السكتة، وبلفظ:\n\"من صلى صلاة لم يقرأ فيها بأم القرآن، فهي خداج (ثلاثًا)، غير تمام\".\nرواه مسلم وغيره، وهو مخرج في \"الإرواء\" (٥٠٢) وغيره.\nوقد ضعَّف البيهقي هذه الطرق الثلاث، مشيرًا إلى أن الصواب عن ابن عمرو\nالوقف، فقال:\n\" ومحمد بن عبد الله بن عبيد بن عمير، وإن كان غير محتج به، وكذلك\nبعض من تقدم - يشير إلى المثنى وابن لهيعة - ممن رواه عن عمرو بن شعيب،\nفلقراءة المأموم فاتحة الكتاب في سكتة الإمام شواهد صحيحة عن عمرو بن شعيب\nعن جده خبرًا عن فعلهم \".\nثم روى (ص ٨٣) من طريق أبي الصلت الهروي: نا أبو معاوية عن عبيد الله\nابن عمر عن عمرو بن شعيب عن أبيه عن جده:\nأنهم كانوا يقرأون خلف رسول الله ﷺ إذا أنصت، فإذا قرأ لم يقرأوا وإذا\nأنصت قرأوا، وكان رسول الله ﷺ يقول:\n\" كل صلاة لا يقرأ فيها بأم القرآن فهي خداج\".\nقلت: وهذا إسناد ضعيف جدًا، أبو الصلت الهروي، اسمه عبد السلام بن\nصالح، قال الذهبي في \"الكاشف\":\n\"واهٍ، شيعي متهم مع صلاحه \". وقال في \"المغني\":","vol":"13","page":843},{"text":"\"متروك الحديث، قال ابن عدي: متهم \". وقال الحافظ:\n\"صدوق، له مناكير، وكان يتشيع \".\nقلت: وهذا من مناكيره، فإن الحديث المرفوع منه قد جاء من طرق عن عمرو\nابن شعيب ... به، دون ما قبله من القراءة إذا أنصت ﷺ.\nأخرجه البخاري في \"جزء القراءة\" (٥/١٥ - المكتبة السلفية)، وابن ماجه،\nوأحمد وغيرهم، وهو مخرج في \"الروض النضير\" (٨٠٠)، مع شواهد له من\nحديث عائشة وغيرها، تؤكد بطلان هذه الزيادة.\nوإن من المفاسد في هذا الزمان أن يتكلم فيه \"الرويبضة\" فيما لا علم له به من\nالحديث والفقه، أقول هذا بمناسبة أنني رأيت ذاك السقاف قد نشر حديثًا كتابًا بعنوان\n\"صحيح صفة صلاة النبي ﷺ من التكبير إلى التسليم كأنك تنظر إليها\"! ينبيك\nعنوانه عن مضمونه، وما فيه من حقد وحسد وجهل بالسنة الصحيحة، فضلًا عن\nالفقه القائم عليها، كيف لا وهو يؤكد أن التلفظ بالنية في الصلاة سنة (ص ٦٥ و٦٨) !\nومع أن هذا افتراء على \"السنة\"، فهو مخالف لاتفاق العلماء أن التلفظ بها بدعة - كما\nذكرت في \"صفة الصلاة\" - وإنما اختلفوا في شرعيتها، فما بين مستحسن، ومستقبح.\nفكأن من مقصود هذا (السقاف) مجرد المعارضة!! ولو على حد قول المثل العامي\"\n\"نكاية في الطهارة شخ في لباسه\"!!\nلقد رأيته قد أورد حديث الترجمة (ص ٩٧) قائلًا:\nرواه عبد الرزاق ... رقم (٢٧٨٧) وإسناده حسن\"!\nفضرب بذلك أقوال الأئمة المتقدمة في تجريح رواية المثنى بن الصباح، من\nمثل: الإمام أحمد وغيره حتى الترمذي وابن حبان! ولم يقنع بذلك بل دجل","vol":"13","page":844},{"text":"على قرائه وافترى على الإئمة، فقال معللًا تحسينه إياه:\n\"فإن المثنى بن الصباح لم يطعن في روايته عن عمرو بن شعيب - كما نبه\nعلى ذلك الحفاظ -، كما في ترجمته في \"تهذيب التهذيب\" (١٠/٣٣)، وإنما\nأصابه الاختلاف في روايته عن عطاء، كما بينوا هنالك، ووثق يحيى بن معين،\nوتضعيف الجمهور منصب ووراد فيما ذكرنا \".\nوافتراؤه يمكن حصره في ثلاث نقاط:\nالأولى: قوله \"الحفاظ\"، فإنه ليس هناك في \"التهذيب\" ولا حافظ واحد نبه\nعلى ما زعم، غاية ما في الأمر، إنما هو حافظ واحد - وهو يحيى القطان - تأول\nالسقاف كلامه بما زعمه، فإنه قال:\n\" لم نتركه من أجل حديث عمرو بن شعيب، ولكن كان منه اختلاط \" فهذا - كما\nترى - ليس فيه نفي الطعن المطلق عن رواية المثنى بن عمرو، وإنما فيه نفي الترك،\nوهو الضعف الشديد، فمفهومه يستلزم إثبات الضعف غير الشديد، وهذا خلاف\nزعمه!\nالثانية: قوله: \"كما بينوا هنالك\"، فليس هناك مطلقًا حصر اختلاطه في\nعطاء، بل فيه ما يؤكد كذبه، ألا وهو إطلاق ابن حبان أنه اختلط في آخر عمر،\nوقد تقدمت عبارته الصريحة في ذلك، ووافقه الحافظ ابن حجر - كما تقدم -، وإن\nمما يؤيد الإطلاق أنه قد جاء في ترجمته هناك أن عبد الرزاق قال:\n\"أدركته شيخًا كبيرًا \".\nفإذا تذكرت أن عبد الرزاق رواه عنه عن عمرو بن شعيب، تبين لك أن المثنى\nحدث عبد الرزاق بحديث عمرو في كبره.","vol":"13","page":845},{"text":"الثالثة: قوله: \"ووثقه ابن معين\"، فيه تدليس يوهم القراء: أنه لم يضعفه مع\nالمضعفين، وهو خلاف الواقع، فإنه قد ضعفه في أكثر الروايات عنه، وأنه المعتمد\nلما تقدم بيانه.\n<span data-type=\"title\" id=toc-6405>٦٣٨٠ </span>- (السَّاعَةِ الَّتِي فِي يَوْمِ الْجُمُعَةِ بين طلوعِ الفجرِ إلى غروبِ الشمسِ) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٤/٣٦٤) من طريق محمد بن يزيد\nالأسفاطي قال: حدثنا هانئ بن خالد: قال حدثنا أبو جعفر الرازي عن ليث عن\nمجاهد عن أبي هريرة مرفوعًا.\nقلت وهذا إسناد ضعيف، ومتن منكر، أورده العقيلي في ترجمة هانئ هذا\nفقال:\n\"بصري، حديثه غير محفوظ، وليس بمحفوظ، ولا يتابع عليه، ولا يعرف\nإلا به \".\nوأقره الحافظ في \"اللسان\"، ونقل أصله \"الميزان\" عن أبي حاتم أنه قال:\n\"فيه جهالة\".\nوأقره فيه، وفي \"المغني\".\nوأما ابن حبان فأورده في \"الثقات\" (٩/٢٤٧) على قاعدته في توثيق المجهولين!\nزأما نكارة متنه لمخالفته لكل الأحاديث الأخرى في تحديد ساعة الجمعة،\nوأصحها تلك التي تقول: إنها بعد صلاة العصر. فانظر \"صحيح الترغيب\".","vol":"13","page":846},{"text":"<span data-type=\"title\" id=toc-6406>٦٣٨١ </span>- (إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، أَتَانِي جِبْرِيلُ آنِفًا فَقَالَ: إِنَّا لِلَّهِ،\nوَإِنَّا إِلَيْهِ رَاجِعُونَ، فَقُلْتُ: إِنَّا لِلَّهِ، وَإِنَّا إِلَيْهِ رَاجِعُونَ، مِمَّ ذَاكَ يَا جِبْرِيلُ؟\nفَقَالَ:\nإِنَّ أُمَّتَكَ مُفْتَنَةٌ بَعْدَكَ بِقَلِيلٍ مِنْ الدَهْرٍ غَيْرِ كَثِيرٍ، فَقُلْتُ: فِتْنَةُ\nكُفْرٍ، أَوْ فِتْنَةُ ضَلَالَةٍ؟ قَالَ: كُلٌّ سَيكُونُ، فَقُلْتُ: وَمِنْ أَيْنَ ذاك وَأَنَا\nتَارِكٌ فِيهِمْ كِتَابَ اللَّهِ ﷿؟! قَالَ: بِكِتَابِ اللَّهِ ﷿ يَضِلُّون،\nفأوَلُ ذَلِكَ مِنْ أُمَرَائِهِمْ وَقُرَّائِهِمْ، تُمْنَعُ الْأُمَرَاءُ الْحُقُوقَ،ويسألُ الناسُ\nحُقُوقَهُمْ فَلَا يُعْطُونَهَا، فَيَفْتَتِنُوا (الأصلُ: فيفشوا) وَيَقْتَتِلُوا، وَيَتبَعُ\nالْقُرَّاءُ أَهْوَاءَ الْأُمَرَاءِ فَيَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يُقْصِرُونَ.\nفَقُلْتُ: يا جبريلُ! فيم يَسْلَمُ (الأصلُ: يسأل!) مَنْ سَلِمَ مِنْهُمْ؟\nقَالَ: بِالْكَفِّ وَالصَّبْرِ، وإِنْ أُعْطُوا الَّذِي لَهُمْ، أَخَذُوهُ، وَإِنْ مُنِعُوا،\nتَرَكُوهُ) .\nضعيف جدًا.\nأخرجه ابن أبي عاصم في \"السنة\" (١/١٣١/٣٠٣ - الظلال)\n- مختصرًا - ويعقوب الفسوي في \"التاريخ\" (٢/٣٠٨ - ٣٠٩) - والسياق له -، وابن\nالجوزي في \"العلل\" (٢/٣٦٨ - ٣٦٩) من طريق مَسْلَمَةَ بْنِ عُلَيٍّ عَنْ عُمَرَ بْنِ ذَرٍّ\nعَنْ أَبِي قِلَابَةَ عَنْ أَبِي مُسْلِمٍ الْخَوْلَانِيِّ عَنْ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ عَنْ عُمَرَ بْنِ\nالْخَطَّابِ قَالَ:\nأَخَذَ رَسُولُ اللَّهِ ﷺ بِلِحْيَتِي - وَأَنَا أَعْرِفُ الْحُزْنَ فِي وَجْهِهِ - فَقَالَ: ... فذكره.\nوقال الفسوي:","vol":"13","page":847},{"text":"ومحمد بن حمير هذا حمصي ليس بالقوي، ومسلمة بن علي دمشقي\nضعيف الحديث. وعمر بن ذر هذا أظن غير الهمداني، وهو عندي شيخ مجهول،\nولا يصح هذا الحديث \".\nوأقول: محمد بن حمير، فيه كلام، لكن الأكثرين على توثيقه، وهو من\nرجال البخاري، فهو - كما قال الدارقطني -:\n\"لا بأس به\".\nوعمر بن ذر هو الهمداني في نقدي،لأن ابن عساكر قد ترجمه ترجمة طويلة\nفي \"تاريخ دمشق\" (١٣/٢٠٥ - ٢١٥)، فالظاهر أنه أتى الشام، وإن كان كوفيًا، ولم\nيذكر البخاري وابن أبي حاتم غيره، والحافظ لما ترجم له في \"التهذيب\" أتبعه بقوله:\n\"- تمييز - عمر بن ذر الشامي، روى عن أبي قلابة خبرًا منكرًا. روى عنه\nمسلمة بن علي، ذكر الخطيب [في \"المفترق\" من طريق] يعقوب بن سفيان ... \"\nفساق إسناده وكلام الفسوي المتقدم عقبه. وما بين المعكوفتين سقطت من\n\"التهذيب\" استدركتها من \"اللسان\".\nوالمقصود: أنه ليس هناك ما يدل على أن ابن ذر هذا هو غير الهمداني، والفسوي\nلم يجزم بظنه أنه غيره. ولعله لذلك لم يذكره الحافظ في \"التقريب\". والله أعلم.\nوإنما علة الحديث مسلمة بن علي، وهو الخشني، فإنه متروك متهم، وقد\nتقدمت له أحاديث وبعض الأقوال التي قيلت فيه. فانظر مثلًا الحديث (١٤١) .\nوابن الجوزي لم يزد في إعلاله على أكثر من حكايته لكلام الفسوي المتقدم، وقد\nأخرجه من طريق الخطيب بسنده عنه.\nولا بد لي بهذه المناسبة - إتمام الفائدة من التذكير بأن في آخر الحديث من","vol":"13","page":848},{"text":"الحض على الكف عن قتال الأمراء وبالصبر على ظلمهم، قد جاء فيه أحاديث\nصحيحة في \"الصحيحين\" وغيرهما، ولذلك فلا يجوز الخروج عليهم وقتالهم\nليس حبًا لأعمالهم، وإنما درءًا للفتنة، وصبرًا على ظلمهم في غير معصية لله عز\nوجل، ومن ذلك حديث حذيفة ﵁:\n\" يَكُونُ بَعْدِي أَئِمَّةٌ لَا يَهْتَدُونَ بِهُدَايَ، وَلَا يَسْتَنُّونَ بِسُنَّتِي، وَسَيَقُومُ فِيهِمْ\nرِجَالٌ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِينِ فِي جُثْمَانِ إِنْسٍ \".\nقَالَ حذيفة: قُلْتُ: كَيْفَ أَصْنَعُ يَا رَسُولَ اللَّهِ إِنْ أَدْرَكْتُ ذَلِكَ؟ قَالَ:\nتَسْمَعُ وَتُطِيعُ لِلْأَمِيرِ، وَإِنْ ضُرِبَ ظَهْرُكَ، وَأُخِذَ مَالُكَ، فَاسْمَعْ وَأَطِعْ \".\nأخرجه مسلم (٦/٢٠)، والطبراني في \"المعجم الأوسط\" (١/١٦٢/٢/٣٠٣٩) .\n<span data-type=\"title\" id=toc-6407>٦٣٨٢ </span>- (إِذَا مَاتَتِ الْمَرْأَةُ مَعَ الرِّجَالِ لَيْسَ مَعَهُمُ امْرَأَةٌ غَيْرُهَا،\nوَالرَّجُلُ مَعَ النِّسَاءِ لَيْسَ مَعَهُنَّ رَجُلٌ غَيْرُهُ، فَإِنَّهُمَا يُيَمَّمَانِ وَيُدْفَنَانِ،\nوَهُمَا بِمَنْزِلَةِ مَنْ لَا يَجِدِ الْمَاءَ) .\nموضوع.\nأخرجه أبو داود في \"المراسيل\" (٢٩٨/٤١٤)، ومن طريقه البيهقي\nفي \"السنن\" (٣/٣٩٨): حَدَّثَنَا هَارُونُ بْنُ عَبَّادٍ: حَدَّثَنَا أَبُو بَكْرٍ - يَعْنِى ابْنَ عَيَّاشٍ -\nعَنْ مُحَمَّدِ بْنِ أَبِى سَهْلٍ عَنْ مَكْحُولٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره، وقال\nالبيهقي: «هَذَا مُرْسَلٌ» .\nكذا قال ولم يزد، وهو ذهول عن كونه مرسلًا موضوعًا، آفته محمد بن أبي\nسهل هذا، فقد جزم أبو حاتم وغيره بأن محمد بن أبي سهل هذا هو محمد بن سعيد","vol":"13","page":849},{"text":"الشامي الكذاب المصلوب في الزندقة، وخفي ذلك على ابن حبان، فذكره في\n\"الثقات\" (٧/٤٠٨)، وبخلاف صنعه في محمد بن سعيد، فذكره في \"الضعفاء\"،\nانظر تعليقي على ترجمته في كتابي الجديد: \"تيسير الانتفاع \" وقد تحرف اسم محمد\nابن أبي سهل في \"مصنف عبد الرزاق\" (٣/٤١٣/٦١٣٥) إلى (محمد الزهري) !\nوأشار النووي إلى الحديث في \"المجموع\" (٥/١٥١)، ولم يزد أيضًا على قوله:\n\"رواه البيهقي مرسلًا \"!\nقلت: وهارون بن عباد - هو: أبو موسى الأزدي الأنطاكي - لم يذكروا له راويًا\nغير أبي داود ومحمد بن وضاح القرطبي، ولم يوثقه أحد، ولذا قال الحافظ:\n\"مقبول\".\nلكن تابعه عبد الرزاق - كما تقدم -. وقد خالفهما أبو بكر بن أبي شيبة فقال\nفي \"مصنفه\" (٣/٢٤٨): حدثنا أبو بكر بن عياش عن ليث عن عطاء في المرأة\nتموت مع الرجال؟ قال:\n\"تيمم، ثم تدفن في ثيابها. قال: والرجل كذلك \".\nقلت: فلعل هذا الاختلاف في الإسناد إنما هو من أبي بكر بن عياش، فإنه\nمع كونه من رجال البخاري، فهو قد تكلم فيه من قبل حفظه.\nوقد روي مرفوعًا من طريقين آخرين واهيين:\nأحدهما: عن نُعَيْم بن حَمَّادٍ: حَدَّثَنَا عَبْدُ الْخَالِقِ بن زَيْدِ بن وَاقِدٍ عَنْ أَبِيهِ عَنْ\nعَطِيَّةَ بن قَيْسٍ عَنْ بُسْرِ بن عُبَيْدِ اللَّهِ عَنْ سِنَانِ بن عَرَفَةَ - وَلَهُ صُحْبَةٌ - عَنِ النَّبِيِّ\nﷺ فِي الرَّجُلِ يَمُوتُ مَعَ النِّسَاءِ وَالْمَرْأَةِ تَمُوتُ ... إلخ.","vol":"13","page":850},{"text":"أخرجه الطبراني في \"المعجم الكبير\" (٧/١١٩ - ١٢٠) .\nقلت: وعبد الخالق هذا، قال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"ليس بثقة\". وبه أعله الهيثمي (٣/٢٣)، إلا أنه قال:\n\"وهو ضعيف\".\nقلت: ونعيم بن حماد: ضعيف أيضًا، بل قد اتهمه بعضهم - كما تقدم مرارًا -.\nوإذا عرفت ما تقدم، فإيراد سنان هذا في \"الصحابة\" لهذا الحديث الواهي\nإسناده مما لا يخفى فساده، وبخاصة مع السكوت عن بيان وهائه، كما فعل الحافظ\nفي \"الإصابة\"، وقد عزاه للبارودي وابن السكن أيضًا من طريق بسر بن عبيد الله!\nلم يذكر ما دونه من الإسناد المبين لضعفه! فقد يتوهم منه الكثيرون أنه ثابت!\nلأن بسرًا هذا ثقة، إلا لابتدأ بإسناده من الموضوع الضعيف منه - كما عليه عرف\nالعلماء وعملهم ومنهم الحافظ نفسه - ولذلك فقد أحسن الذهبي حين قال في\n\"التجريد\" (١/٢٤١):\n\"سنان بن غرفة له صحبة. روى عنه بسر بن عبيد الله إن صح\".\nفأشار ﵀ إلى أنه لا يصح.\nوالطريق الآخر: يرويه بشر بن عون الدمشقي: حدثنا بكار بن تميم عن\nمكحول عن وائلة بن الأسقع مرفوعًا ... به مقتصرًا على جملة المرأة فقط.\nأخرجه ابن عساكر في \"التاريخ\" (٣/٣٤٧) مع حديثين آخرين بهذا الإسناد.\nوبشر بن عون وبكار بن تميم، قال ابن أبي حاتم عن أبيه:","vol":"13","page":851},{"text":"\"مجهولان\".\nوالأول أورده ابن حبان في \"الضعفاء\" (١/١٩٠) وقال:\n\"يروي عن بكار بن تميم عن مكحول عن وائلة نسخة فيها ستمائة حديث،\nكلها موضوعة، لا يجوز الاحتجاج به بحال \".\nثم ساق له أحاديث ثلاثة أخرى، وتقدم أحدها برقم (٥٧٥٦) .\nواعلم أن الآثار في هذا الباب مختلفة، فبعضها بمعنى هذا الحديث. وفي\nبعضها أن المرأة يصب عليها الماء صبًا فوق الثياب صبًا. وروى ابن أبي شيبة\nوالبيهقي من طريق مطر عن نافع عَنْ ابْنِ عُمَرَ:\nفي المرأة تموت مع الرجال؟ قال: تغمس في الماء. ولفظ البيهقي:\nترمس في ثيابها.\n<span data-type=\"title\" id=toc-6408>٦٣٨٣ </span>- (إِذَا أَفْطَرَ أَحَدُكُمْ، فَلْيُفْطِرْ عَلَى تَمْرٍ، [فإنه بَرَكَةٌ] فَإِنْ لَمْ\nيَجِدْ تَمْرًا، فَلْيُفْطِرْ عَلَى المَاءٍ، فَإِنَّهُ طَهُورٌ) .\nضعيف.\nأخرجه النسائي في \"السنن الكبرى\" (٢/٢٥٣ - ٢٥٥)، وسائر أصحاب\nالسنن الأربعة وغيرهم، كما هو مخرج في \"الإرواء\" (٤/٥٠) تحت الحديث (٩٢٢)،\nوصححه جمع ذكرتهم هناك، رووه كلهم من طريق شعبة عن عاصم عن حفصة\nبنت سيرين عن الرباب عن سلمان بن عامر مرفوعًا. وقال النسائي منكرًا للزيادة\nالتي بين المعكوفتين:\n\"هذا الحرف \"فإنه بركة\" لا نعلم أحدًا ذكره غير ابن عيينة، ولا أحسبه\nمحفوظًا \".","vol":"13","page":852},{"text":"وأقول: الرباب هذه لم يرو عنها غير حفصة، فهي مجهولة كما حققته ثمة،\nفالحديث من أصله غيرمحفوظ عندي، وقد كنت صححته في التعليق على\n\"صحيح ابن خزيمة\" (٣/٢٧٨) لشاهد فيه (رقم ٢٠٦٦) من حديث أنس، ولكن\nتبين أنه غير محفوظ، أخطأ فيه بعض الرواة على شعبة، فرواه عنه بإسناد آخر\nعن أنس، وإنما المحفوظ ما رواه جمع من الثقات عن شعبة عن عاصم بهذا الحديث\nالمنكر.\nولست أريد الخوض في تخريج الحديث، وبيان هذا الإجمال، فإن محله\n\"الإرواء\" (٤/٤٥ - ٥١)، وإنما أريد التنبيه هنا على أمور:\nالأول: أن الحديث قد صح من فعله ﷺ من حديث أنس ﵁،\nكما تقدم في \"الصحيح\" (٢٨٤٠) .\nالثاني: أن الحديث جاء في \"سنن الترمذي\" (٣/٢٠/٦٥٨ - دعاس) بزيادة\nفي آخره:\n\"وقال: الصدقة على المسكين صدقة، وهي على ذي الرحم ثنتان: صدقة،\nوصلة \".\nوهذا الحديث من أحاديث \"رياض الصالحين\" للإمام النووي (رقم ٣٣٧)،\nوذكر عن الترمذي تحسينه إياه، ولما كانت الزيادة المذكورة بنفس السند الذي فيه\nالرباب المجهولة، فلذلك يقتضي أن تكون ضعيفة كالأصل، ولكن لما وجدت لها\nشاهدًا في \"صحيح البخاري\"، قويتها في \"الإرواء\" (٣/٣٨٧ - ٣٨٨)، وبالتالي\nأوردته في \"صحيح الجامع\" (٣٧٥٢) . ولقد كان ينبغي التنبيه على هذا الفرق بين\nصحة المزيد، وضعف المزيد عليه - كما فعلت في \"السنن الأربعة\" كما يأتي -.","vol":"13","page":853},{"text":"أقول: كان ينبغي هذا أيضًا في تعليقي على \"الرياض\" يوم طلب مني صاحب\nالمكتب الإسلامي أن أعلق عليه، وأبين مراتب أحاديثه بتعليقات سريعة لا تتناول\nكل أحاديثه، لأمر يعرفه هو كناشر وتاجر!\nثم جاء دور أحد الشباب المدعين لهذا العلم، ممن يقال في مثله: إنه \"تزبب\nقبل أن يتحصرم \"، فأخرج الكتاب المذكور \"الرياض\" في طبعة جديدة تسر\nالناظرين إليها، وتسيء إلى العلم والعلماء بما فيها من حذف، وحكم بغير علم أو\nدليل، فقد حذف منها نحو مائة وخمسين حديثًا زعم أنها ضعيفة كلها، فأوردها\nفي آخر الكتاب تحت عنوان \"الأحاديث الضعيفة المحذوفة من أصل الكتاب\"،\nوتكلم عليها، بإيجاز تارة، وبإسهاب تارة أخرى، وقد كشف بذلك على جهل بالغ\nبهذا العلم الشريف، مع قلة أمانة في النقل عن أئمة الجرح والتعديل، وتجاهل\nلبعض أقوالهم في التوثيق، معرضًا عن قاعدة تقوية الأحاديث بالطرق والشواهد،\nفأوصله ذلك إلى الاعتداء على كثير من الأحاديث الصحيحة المشهورة، التي لم\nيسبق من أحد من أهل العلم إلى تضعيفها بل تلقوها كلهم بالقبول، كحديث\nالعرباض بن سارية في الموعظة، وفيه الحض على التمسك بسنته ﷺ، وسنة\nالخلفاء الراشدين.\nوحديث أبي هريرة في فضل آية الكرسي، وقوله ﷺ في الشيطان: \"صدقك\nوهو كذوب \". رواه البخاري، ومع أنه ذكر له من الشواهد، ولكنه تجاهلها! إلى\nغير ذلك من الأحاديث التي كنت رددت عليه في بعضها في الاستدراكات التي\nألحقتها بآخر المجلد الثاني من \" سلسلة الأحاديث الصحيحة\" الطبعة الجديدة.\nوإن مما يؤكد ما تقدم بيانه من الجهل بهذا العلم: أنه لم يتكلم بتصحيح أو\nتحسين على حديث واحد من الأحاديث التي احتفظ بها في \"رياضه\"، لأنه يعلم","vol":"13","page":854},{"text":"أن ذلك سيكشف عن حاله بأكثر مما فعل في \"ضعيفته\"! بل إنه زاد عليها ضغثًا\nعلى إبالة - كما يقال - فعلق على بعض تلك الأحاديث فضعفها أيضًا، وهذه أرقام\nبعضها:\n(٢١٧ و٢٤٣ و١٢٦٢ وحديث الاحتباء يوم الجمعة ص ٤٤١، والنهي عن\nالسمر بعد العشاء ص ٤٥٠ و١٤٣١) .\nولم ينج من تضعيفه أيضًا بعض الأحاديث الصحيحة التي رواها البخاري أو\nمسلم، غير تلك التي أوردها في \"ضعيفته\" - مما سبق أن أشرنا إليها -، وهاك\nأرقامها:\n(١٢٩ و٢٤١ و٢٣٣ و٥٠٩ و٩٥٧) و(ص ٤٠٥) .\nوإن من تصرفاته السيئة الجانية على السنة وكتبها، والمخالفة للأمانة العلمية\nالتي لعله نسيها إن لم يكن قد تناساها: أنه حذف في جملة ما حذف أقوال\nالإمام النووي التي كان يعقب عقب أحاديث \"السنن\" بتصحيح أو تحسين ينقل\nذلك عن الترمذي ويقره، حذف الرجل ذلك كله، سواء ذلك في الأحاديث التي\nأبقاها في \"رياضه\"، أو أوردها في \"ضعيفته\"، فكتم عن قرائه حكم النووي وغيره\nعلى الأحاديث، ووضعهم أمام صمته المريب أمام القسم الأول منها، ومقلدين له\nفي تضعيفه الفج للقسم الآخر منها!!\nومن ذلك أنه حذف شرح الإمام النووي لبعض الأحاديث وغريبها، ونسب\nذلك لنفسه بنقلها من الأصل، وطبعه إياها في التعليق، موهمًا القراء أنها من\nكده وعلمه، ولا سيما وهو قد ذكر في مقدمته أن الشرح منه (ص ١٦ و٢٠)،\nفصدق فيه قوله ﷺ: \"المتشبع بما لم يعط كلابس ثوبي زور\" (متفق عليه -","vol":"13","page":855},{"text":"الرياض ١٥٥٦/٢٦٢ - باب) (١) .\nفما أشبهه بذاك المبتدع المعروف بالشيخ الصابوني الذي ينقل تخريج الحافظ\nابن كثير في \"تفسيره، فيجعله في حاشية \"مختصره\" إياه، موهمًا القراء أن ذلك\nمن جهده وعلمه. فالله المستعان من مدعي العلم في هذا الزمان، والمستغلين\nلجهود غيرهم ليظهروا! وحب الظهور يقطع الظهور.\nولما سبق بيانه ولغيره مما لا يمكن إحصاؤه - وههنا خاصة -يمكن القول بأن هذه\nالطبعة لـ \"رياض الصالحين\" للإمام النووي، لا يجوز نسبتها للنووي، ولا الوثوق\nبها للتصرف المسيء الذي وقع فيها من هذا الرجل المتعالم. ولو قال قائل بأن\nالأولى أن يسمى بـ \"مختصر رياض الصالحين لحسان عبد المنان\" لكان وجيهًا، لأنه\nهو نفسه قد أشار في مقدمته إلى ذلك (ص ١٤) فذكر أنه اختصره وهذبه، زعم!\nولذلك فقد كان الواجب عليه أن يجعل عنوان الكتاب معبرًا عما صنع به، ولكنه\nلم يفعل، بل أبقاه باسمه الأول: \"رياض الصالحين للإمام النووي\" والسبب واضح\nعند اللبيب العارف بأساليب المؤلفين والناشرين للتجارة! ولذلك فإني أقول بكل\nصراحة وصدق: لقد شدهت وأسفت في آن واحد حين علمت أن صهري نظامًا\nهو الذي قام على طبعه ونشره، وكان المفروض عليه أن يستشيرني على الأقل قبل\nأن يفعل، ولكن هكذا قدر، ولله في خلقه شؤؤن.\nهذا، ولم يقتصر حذفه وتغييره للكتاب على ما سبق بيانه فقط، بل قد\n_________\n(١) وهذا الحديث في \"رياض الرجل\" برقم (١١٨٧)، وقد سقط منه قول النووي: \"متفق\nعليه\"! ونقل كلام النووي في شرحه إلى الحاشية، ولكنه هنا عزاه للنووي، ولكنه لم يذكر أنه\nمن \"الرياض\"! ثم ليته انتفع به ولم يقع في الزور!.","vol":"13","page":856},{"text":"تعداه إلى حذف مئات الأحاديث أيضًا، فلا هو أبقاها في \"رياضه\" مشيرًا إلى\nرضاه عنها وصحتها! ولا هو أوردها في \"ضعيفته\" مبينًا عللها على طريقه الواهي!\nويكفي القراء كافة أن يعرفوا نسبة المحذوف منها بمقابلة رقم الحديث الأخير\nعنده، وهو (١٤٥٥) برقمه في بعض الطبعات الأخرى، مثل الطبعات التي ذكرها\nفي مقدمته، وهو فيها كلها يدور حول (١٩٠٠)، فالفرق نحو أربعمائة حديث! مع\nملاحظة أن عدد أحاديث \"ضعيفته\" نحو (١٤٠) حديثًا!\nوالذي يهمني الآن من الأحاديث الأولى إنما هو حديث الترجمة، ورقمه في\nطبعة المكتب الإسلامي (٣٣٧/ باب ٤٠)، ومحله في \"رياضه\"! عقب الحديث\n(٢٤٢)، فإنه من تلك الأحاديث المحذوفة.\nوقد أعاده النووي في (٢٢٣ - باب/رقم ١٢٤٥)، دون زيادة جملة \"الصدقة ... \"\nبرواية الترمذي وأبي داود، فما كان من المختصر إلا أن بادر إلى إيراد هذا في\n\"ضعيفته\" (٥٤١/٨٠)، معللًا إياه بالرباب، ملخصًا لكلامي المبسط في \"الإرواء\"\n(٤/٥٠) - كما سبقت الإشارة إلى ذلك في أول هذا التخريج -.\nوصنيعه هذا من الأدلة الكثيرة على تطفله على هذا العلم، وإلا لكان\nالواجب عليه أن ينقل الحديث في \"ضعيفته\" من الموضع الأول الذي فيه جملة\nالصدقة، فإن ذلك يغنيه عن نقله من الموضع الآخر المختصر، فلو فعل ذلك، لكان\nإعلاله بالرباب يشمل الحديث بشطريه، فهل تعمد صرف النظر عن الشطر الثاني\nمنه، لأنه لا يريد أن يظهر موقفه من شاهده المشار إليه آنفًا؟ أم هو السهو الذي لا\nينجو منه إنسان!\nغالب الظن أنه الاحتمال الأول، لما سبقت الإشارة إليه من إعراضه عن","vol":"13","page":857},{"text":"قاعدة تقوية الأحاديث بالطرق والشواهد. وهذا أمر ظاهر في \"ضعيفته\"، ولا\nيخفى على من درسها دراسة فاحص ناقد. وهو متهم بهذا منذ خرج على الملأ\nبـ \"رياضه\"، فلو أنه كان يرى خلاف ما يتهم به، لاهتبلها فرصة مناسبة ليصرح\nبصحة تلك الزيادة للشاهد المشار إليه. أويعلن موقفه منه، فإذا لم يفعل فالتهمة\nقائمة عليه.\nوبهذه المناسبة لا بد لي من البيان الآتي:\nما كادت طبعة حسان هذه لـ \"الرياض\" سنة (١٤١٢ هـ) تنزل إلى السوق،\nحتى أنزل صاحب المكتب الإسلامي طبعة جديدة لـ \"رياض الصالحين للنووي\"\nتختلف في تحقيقاتها وتعليقاتها كل الاختلاف عن الطبعة الأولى منه لسنة\n(١٣٩٩) التي كنت أنا الذي قام بتخريجها والتعليق عليها، اختلافًا ظاهرًا وباطنًا.\nأما الظاهر، ففي الأولى طبع عليها:\n\"تحقيق محمد بن ناصر الدين الألباني\". أما هذه فطبع عليها هاتين الجملتين:\nتحقيق جماعة من العلماء. تخريج محمد ناصر الدين الألباني\"!!\nفهل كان صادقًا في هذا؟ ذلك ما ستعلمه مما سأذكره قريبًا.\nلقد وضع الجملة الأولى لإيهام الناس أن طبعته محققة من العلماء فيضرب\nبذلك نفاق سوق طبعة حسان! والحقيقة أن لا علماء لديه، بل ولا طلاب علم،\nوإنما موظفون يفعلون ما يؤمرون. إن لم يكن الفاعل هو نفسه! ولا مجال الآن\nلتفصيل القول في ذلك، وتقديم الأدلة القاطعة على ذلك، فحسبي في هذه العجالة\nحديث الترجمة.\nلقد ذكرت آنفًا أنني لم أكن علقت أو خرجت كل أحاديث الكتاب، فليتأمل","vol":"13","page":858},{"text":"القراء ماذا علقت عليه (جماعة العلماء) قالوا في حاشيته (ص ١٧٥):\n\"انظر صحيح سنن الترمذي ... \" إلخ.\nفذكروا أو ذكر مع هذا المصدر \"صحيح سننن أبي داود\"، صحيح سنن ابن\nماجه\"، \"ضعيف سنن ابن ماجه\"، \"الإرواء\"!\nلو كان هناك علماء - بل عالم أو طالب علم بحق - لأغنى القراء عن ذاك\nالتعليق أو التخليط الذي يذكر بقولهم: أسمع جعجعة ولا أرى طحنًا! بكلمة\nواحدة نحو: الشطر الأول من الحديث: إذا أفطر ... ضعيف الإسناد، وإنما صح من\nفعله ﷺ.\nوالشطر الآخر: الصدقة ... صحيح لغيره لشاهده. انظر \"الإرواء\". فهذا المصدر\nيغني عن تلك المصادر التي سود بها ثلاثة أسطر، لأنه عليه وعلى مثله يعتمد.\nوإن من تمام التزوير والتضليل والاستغلال الوضيع: إيهام القراء أن التعليق\nالمذكور هو بقلم الألباني، لأنه جرى في كل تعليقاته على هذه الطبعة على عدم\nالتفريق بين تعليقاتي، وتعليقات (جماعة العلماء) ! اللهم! إني مظلوم فانتصر.\n<span data-type=\"title\" id=toc-6409>٦٣٨٤ </span>- (إِنَّ هَذِهِ الرَّيَاحِيْنَ الطَّيِّبَةَ مِنْ نَبْتِ الجَنَّةِ، فَإِذَا نُووِلَ\nأَحَدُكُمْ مِنْهَا شَيْئًا، فَلَا يَرُدُّهُ) .\nموضوع.\nأخرجه السِّلفي في \"المنتخب من أصول الشيخ أبي محمد السراج\nاللغوي\" (١/١٠٣/٢)، والذهبي في \"السير\" (١٣/٣٥٠ - ٣٥١) من طريق مُحَمَّد\nابن عَبْدِ الرَّحْمَنِ القُشَيْرِيُّ: حَدَّثَنَا عُبَيْدُ اللهِ بنُ عُمَرَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ:\nأَنَّهُ رَأَى رَجُلًا نَاوَلَهُ رَجُلٌ رَيْحَانَةً، فَرَدَّهَا، فَأَخَذَهَا ابْنُ عُمَرَ، فَقَبَّلَها وَوَضَعَها","vol":"13","page":859},{"text":"عَلَى عَيْنيهِ، ثُمَّ قَالَ: ... فذكره. وقال الذهبي:\n\"هَذَا حَدِيثٌ مُنْكَرٌ، وَالقُشَيْرِيُّ تَالِفٌ \". وقال في \"المغني\":\n\"كذاب مشهور\".\nوالشطر الأول منه أخرجه الترمذي بسند مجهول عن أبي عثمان النهدي\nنحوه مرسلًا. وتقدم الكلام عليه برقم (٧٦٤) .\nوالشطر الآخر له شاهد من حديث أبي هريرة مرفوعًا بلفظ:\n\"مَنْ عُرِضَ عَلَيْهِ رَيْحَانٌ، فَلَا يَرُدُّهُ، فَإِنَّهُ خَفِيفُ الْمَحْمِلِ طَيِّبُ الرِّيحِ\".\nأخرجه مسلم (٧/٤٨) وغيره. ورواه ابن حبان (٥٠٧٨) بلفظ: \" ... طيب\"\nبدل \"ريحان\". وهو مخرج في \"المشكاة\" (٣٠١٦/ التحقيق الثاني) .\n<span data-type=\"title\" id=toc-6410>٦٣٨٥ </span>- (الْخَيْرُ عَشَرَةُ أَعْشَارٍ، تِسْعَةٌ بِالشَّامِ، وواحدٌ فِي سَائِرِ البُلدانِ.\nوَالشَّرُّ عَشَرَةُ أَعْشَارٍ، واحدٌ بِالشَّامِ، وَتِسْعَةٌ فِي سَائِرِ البُلدانِ ... \".\nمنكر.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (١/١٤٣ - ط دمشق) من طريق\nإبراهيم بن يزيد بن مصعب الشامي: نا أبو خليد الدمشقي، عن الوضين بن\nعطاء، عن مكحول عن عبد الله بن عمرو مرفوعًا ... به، وزاد في آخره:\n\"وإذا فسد أهل الشام، فلا خير فيكم \".\nقلت:وهذا إسناد فيه ضعيف، فيه ثلاث علل:\nالأولى: عنعنة مكحول، فإنه كان يدلس - كما قال العلائي وغيره -، وكان\nيرسل عن الصحابة كثيرًا، وقد اختلفوا هل سمع من أحد منهم؟ والأكثر على\nالنفي، وبعضهم على الإثبات، لكن لا أحد منهم ذكر عبد الله بن عمرو فيهم.","vol":"13","page":860},{"text":"الثانية: الوضين بن عطاء، مختلف فيه، وقال الحافظ في \"التقريب\":\n\"صدوق سيئ الحفظ \".\nوبه أعله السيوطي في \"الجامع الكبير\"، فقال:\nرواه الخطيب في \"المتفق والمفترق\" عن ابن عمرو، وفيه أبو خليد الدمشقي\nعن الوضين بن عطاء، قال أحمد: ما كان به بأس، ولينه غيره\".\nقلت: وأما في \"الدر المنثور \" فعزاه (٣/١١٣) لابن عساكر فقط، وسكت عنه!\nالثالثة: إبراهيم بن يزيد بن مصعب الشامي، لم أعرفه، لم أره إلا في هذه\nالرواية، فالحديث منكر.\nلكنه قد صح موقوفًا على عبد الله بن مسعود، دون الزيادة، فإنها قد صحت\nمرفوعًا إلى النبي ﷺ من حديث قرة بن إياس، وهو مخرج في بعض كتبي\nوتعليقاتي، فراجعه إن شئت في \"صحيح الجامع الصغير\".\nوأماأثر ابن مسعود فله عنه طرق:\nالأولى: يرويها الأعمش عن عبد الله بن ضرار الأسدي عن أبيه عن عبد الله\nقال: ... فذكره بلفظ:\n\"قَسَّمَ اللَّهُ ﷿ الْخَيْرَ، فَجَعَلَهُ عَشَرَةَ أَعْشَارٍ، فَجَعَلَ تِسْعَةَ أَعْشَارٍ بِالشَّامِ،\nوَبَقِيَّتَهُ فِي سَائِرِ الأَرْضِين، وَقَسَّمَ الشَّرَّ فَجَعَلَهُ عَشَرَةَ أَعْشَارٍ، فَجَعَلَ جُزْءًا مِنْهُ\nبِالشَّامِ، وَبَقِيَّتَهُ فِي سَائِرِ الأَرْضِين \".\nأخرجه الفسوي في \"التاريخ\" (٢/٢٩٥)، والطبراني في \"المعجم الكبير\"\n(٩/١٩٨/٨٨٨١)، وأبو الحسن الربعي في \"فضائل دمشق\" (٩/١٤)، وابن عساكر","vol":"13","page":861},{"text":"في \"تاريخ دمشق \" (١/١٤٤ - ط دمشق) من طريق أَبي نُعَيْمٍ الفضل بن دكين\nقال: حَدَّثَنَا الأَعْمَشُ عَنْ عَبْدِ اللَّهِ بن ضِرَارٍ الأَسَدِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ قَالَ: ...\nفذكره موقوفًا.\nوقال ابن عساكر:\n\"تابعه أبو معاوية محمد بن خازم الضرير عن الأعمش، وخالفهما عبد الواحد\nابن زياد \".\nثم ساق إسناده إلى عبد الواحد قال: نا الأعمش عن سعيد بن عبد الله بن\nضرار عن أبيه، وعن خيثمة قالا: قال عبد الله: ... فذكر نحوه.\nقلت وهذا إسناد مظلم على الاضطراب المذكور بين الثقات الثلاثة:\nفالأولان أبو نعيم وأبو معاوية سميا تابعي الحديث:\n\"ضرار الأسدي \". وسميا ابنه:\nعبد الله بن ضرار\".\nوالثقة الثالث عبد الواحد، جعل الابن (عبد الله بن ضرار) تابعي الحديث،\nإلا أنه لم يذكر نسبته (الأسدي)، ومن جهة أخرى سمى ابنه (سعيدًا) .\nومثل هذا الاضطراب يشعر بجهالة الأب والابن معًا، وعلى الوجهين المختلفين.\nوقد ذكر البخاري في \"التاريخ\" (٣/١/١٢٢)، وتبعه ابن حبان في \"الثقات\"\n(٥/٣٧) عبد الله بن ضرار هذا برواية ابنه سعيد، وكذلك فعل ابن أبي حاتم\n(٢/٢/٨٨)، لكنه زاد نسبة (الأسدي)، وقال عن أبيه:\n\"ليس بقوي\". وروى عن ابن معين أنه قال:","vol":"13","page":862},{"text":"عبد الله بن ضرار، وهو ابن الأزور \".\nوأما ابنه سعيد، فقد ترجمه البخاري وابن أبي حاتم برواية ثلاثة آخرين عنه\nغير الأعمش، وذكره ابن حبان في \"الثقات\" (٤/٢٨٠) .\nثم رأيت في \"الميزان ما نصه\":\n\"عبد الله بن ضرار، عن أبيه ضرار بن عمرو. قال ابن معين: ليس بشيء ... \".\nثم ساق له حديثًا منكرًا في الإنفاق على البنات والبدء بهن، من روايته عن\nأبيه عن يزيد الرقاشي عن أنس.\nأخرجه ابن عدي (٤/٢٤٠)، لكنه دونه من هو متهم بوضع الحديث. ولذلك\nأورده ابن الجوزي في \"الموضوعات\" (٢/٢٧٦ - ٢٧٧)، وقعقع عليه السيوطي في\n\"اللآلي\" (٢/١٧٧) .\nوزاد الحافظ في \"اللسان\" على \"الميزان\"، فذكر قول أبي حاتم المتقدم في عبد الله\nهذا: \"ليس بقوي\"، وتوثيق ابن حبان إياه، والله أعلم.\nوإن من أوهام الهيثمي: أنه ذكر الحديث في \"المجمع\" (١٠/٢٧٦ - ٢٧٧)\nمن رواية الطبراني ابتدأه بقوله:\n\"وعن عبد الله ضرار بن عمرو الأسدي عن أبيه عن عبد الله - يعني: ابن\nمسعود - قال ... \".\nقلت: فهذا منه تصرف غير محمود، لأنه أوهم أن عبد الله بن ضرار ... هكذا\nجاء منسوبًا إلى جده \"عمرو الأسدي\" عند الطبراني! وليس كذلك - كما تقدم\nمعزوًا إليه وإلى غيره -، وإنما هو تصرف شخصي منه ملفقًا بين الترجمتين المذكورتين\nفي \"الميزان\"!","vol":"13","page":863},{"text":"الثانية: فقال الفسوي في \"التاريخ\" (٢/٧٥٠) وعنه ابن عساكر: حدثنا قبيصة\nابن عقبة: ثنا سفيان عن زياد بن علاقة عن ثابت بن قطبة قال: سمعت عبد الله\nبن مسعود يقول: ... فذكر نحوه أتم منه.\nقلت: وهذا إسناد صحيح رجاله ثقات رجال الشيخين، غير ثابت بن قطبة،\nوهوثقة عند ابن حبان وغيره - كما ذكرت في \"تيسير الانتفاع\" يسر الله لي إتمامه (*) -،\nوهذا إن كان قبيصة قد حفظه عن سفيان الثوري، فإن فِي حَدِيثِه عنه بعض\nالضعف، ولعل الحافظ ابن عساكر أشار إلى ذلك بقوله عقبه:\n\"خالفه زائدة بن قدامة، فرواه عن زياد عن قطبة بن مالك \".\nثم ساقه من طريق ابن أبي خيثمة: نا معاوية بن عمرو: نا زائدة ... به.\nقلت: وهذا إسناد صحيح، وهو أصح من الذي قبله، رجاله ثقات رجال\nالشيخين، غير ابن أبي خيثمة، وهو أحمد بن زهير بن حرب الحافظ ابن الحافظ،\nصاحب \"التاريخ\" المعروف به. وقطبة بن مالك صحابي معروف.\nفأقول: فمن المحتمل أن يكون لزياد بن علاقة شيخان بينه وبين ابن مسعود،\n- هما: ثابت بن قطبة، وقطبة بن مالك - فكان يرويه تارة عن هذا، وتارة عن هذا،\nوإما أن يكون قبيصة وهم على سفيان. وهذا أقرب عندي. والله أعلم.\nالثالث: يرويه عبد الله ابن أحمد: حدثني أبي: نا محمد بن عبيد: نا الأعمش\nعن عبد الله بن سراقة عن أبيه قال: قال عبد الله: ... فذكره نحوه بلفظ: \"إن\nالخير قسم عشرة أعشار ... \" إلخ.\nأخرجه ابن عساكر أيضًا (١/١٤٥) من طريق أبي سعيد عبد الرحمن بن حمدان\n_________\n(*) قد تُم - فيما نعلم - ولم يطبع بعدُ. (الناشر) .","vol":"13","page":864},{"text":"النصروي: أنبأ أحمد بن جعفر بن حمدان القطيعي: نا عبد الله بن أحمد.\nوهذا الإسناد رجاله ثقات، غير عبد الله بن سراقة عن أبيه، لم أجد من\nذكرهما، وإنما جاء في \"التهذيب\" وفروعه:\n\"عبد الله بن سراقة عن أبي عبيدة بن الجراح. وعنه عبد الله بن شقيق\nالعقيلي\". وفيه جهالة. انظر \"المشكاة\" (٥٤٨٦) .\n(تنبيه): ولقد عزا العلامة ابن القيم في \"تهذيب السنن\" (٣/٣٥٥) طريق أحمد\nهذه \"لمسنده\" مع اختلاف في الإسناد والمتن، فقال:\n\"وفي \"مسند الإمام أحمد\" من حديث محمد بن عبيد عن الأعمش عن عبد الله\nابن ضرار الأسدي عن أبيه عن عبد الله قال: قسم الله الخير، فجعله عشرة ... \".\nوفي هذا العزو أوهام ثلاثة:\nالأول: ليس الخبر في \"مسند أحمد\" مطلقًا، وبذلك قطع الشيخ أحمد شاكر\n﵀ في تعليقه على \"التهذيب\"، ويؤيده عدم عزو الحافظ الهيثمي إياه\nلأحمد، وهو مما اعتمد عليه الشيخ ﵀، ولو أنه وقف على رواية ابن عساكر\nهذه، لكان أقوى له.\nومن الظاهر أن ابن القيم ﵀ كتب ذلك من حفظه، وقد يكون قرأ يومًا\nما هذا الأثر في \"تاريخ ابن عساكر \" معزوًا لأحمد، ومع طول الزمن نسي فظن أنه\nفي \"مسنده\" فعزاه إليه.\nويحتمل أنه من يوم قرأه فيه من رواية القطيعي، وهو يعلم أن القطيعي راوية\n\"المسند\"، توهم أنه في \"المسند\"، فعزاه إليه اعتمادًا منه على \"التاريخ\" حسب\nفهمه، ولعله لم يتنبه لكون الراوي عنه في \"التاريخ\" إنما هو أبو سعد النصروي (١)،\n_________\n(١) وصفه الذهبي في \"السير\" (١٧/٥٥٣) بـ \"الشيخ الجليل الإمام المحدث\".","vol":"13","page":865},{"text":"وليس - هو - أبو علي التميمي المعروف بابن المذهب المشهور بروايته لـ \"مسند الإمام\nأحمد \".\nوالثاني: أنه ركب إسنادًا من إسناد أحمد عند ابن عساكر، ومن إسناد\nالطبراني وغيره، فإنه عند الأول من حديث محمد بن عبيد عن الأعمش عن\nعبد الله بن سراقة عن أبيه. وعند الطبراني من طريق أبي نعيم عن الأعمش عن\nعبد الله بن ضرار الأسدي عن أبيه. فجعل في إسناد محمد بن عبيد: \"عبد الله\nابن ضرار الأسدي عن أبيه\" الذي في إسناد أبي نعيم. وهذا خلط عجيب لم\nيتنبه له الشيخ أحمد، وقد عرفت السبب إن شاء الله تعالى.\nالثالث: أن لفظ أحمد في \"التاريخ\" يختلف عن اللفظ الذي عزاه ابن القيم\nإليه، كما يتبين مما سبق. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6411>٦٣٨٦ </span>- (إذا أكلتُمُ الفُجْلَ، وأردتُم أن لا يُوْجَدَ له ريحٌ، فاذكُروني\nعند أولِ قَضْمَةٍ) .\nباطل.\nأخرجه أبو القاسم الحِنائي في \"المنتقى من حديث أبي بكر الحنائي\"\n(ق ١٦٣/١)، والديلمي في \"مسند الفردوس\" من طريق بقية بن الوليد عن\nعبد الله بين يحيى عن منصور بن المعتمر عن أبي عبيدة عن عبد الله مرفوعًا.\nعزاه للديلمي السيوطي في \"الأحاديث الموضوعة\" (ص ١٣٧) رقم (٦٥٣ -\nبترقيمي)، وسكت عنه. فقال ابن عراق في: تنزيه الشريعة المرفوعة عن الأخبار\nالشنيعة الموضوعة\" (٢/٢٦١):\n\"قلت: لم يبين علته، وفيه:\n١ - انقطاع بين أبي عبيدة وأبيه فإنه لم يسمع منه.","vol":"13","page":866},{"text":"٢- وعبد الله بن يحيى، شيخ لبقية، قال في \"المغني\"\n\"مجهول\".\n٣ - وكان (بقية) يكتب عمن هب ودرج\nوالحديث أورده العلامة الشمس السخاوي في \"القول البديع\" وقال:\n\"لا يصح. والله أعلم \".\nقلت وتمام كلام الحافظ السخاوي في \"القول البديع\" (ص ١٧٠) .\n\"والأشبه ما رواه مجاشع بن عمرو عن أبي بكر بن حفص عن سعيد بن\nالمسيب قال:\n(من أكل الفُجْلَ، فسره أن لا يُوْجَدَ منه ريحه، فليذكر النبي ﷺ عند أولِ\nقَضْمَةٍ) \".\nفأقول: حاش لله أن يصدر مثل هذا الهراء من سيد التابعين سعيد بن المسيب\n﵀، ولا أن يرويه مرفوعًا إلى رسول الله أبو عبيدة بن عبد الله بن مسعود.\nوإني لأستغرب جدًا أن يشير الحافظ السخاوي إلى أن الأرجح لديه أن يكون\nمن قول ابن المسبيب، وهو يرى أنه من رواية مجاشع بن عمرو، وقد قال فيه ابن\nحبان في \"الضعفاء\" (٣/١٨):\n\"كان ممن يضع الحديث على الثقات، ويروي الموضوعات عن أقوام ثقات\".\nوفي \"الميزان\" و\"اللسان\" عن ابن معين أنه قال:\n\"قد رأيته أحد الكذابين\".\nوالسخاوي بلا شك على علم بهذا - فإنه إن خفي عليه قول ابن حبان هذا","vol":"13","page":867},{"text":"فإنه لم يذكر في الكتابين المذكورين - فإنه على علم بقول ابن معين فيه، لأنه في\nكتاب شيخه ابن حجر: \"اللسان\". فلا أدري والله - بعد هذا كله - كيف يقول:\n\"والأشبه ... عن سعيد بن المسيب قال: ... \"؟!\nوأما الحديث الذي أعله ابن عراق بالعلل الثلاث: فأرى أن العلتين الأوليين\nمما لا ينبغي التمسك بهما، في إعلال هذا الحديث الباطل:\nأما الأولى منهما، فلما تقدم من تنزيه السلف عن رواية الباطل.\nوأما الثانية، فلأن ما نسبه إلى \"المغني\": إن كان يعني \"مغني الحافظ الذهبي\"،\nفهو مخالف للواقع فيه، فإنه قال:\n\"عبد الله بن يحيى الألهاني، شيخ لبقية والوليد بن مسلم صدوق إن شاء\nالله تعالى\". وكذا قال في \"الميزان\" و\"اللسان\".\nوإن كان غير \"مغني الذهبي\" - وهذا ما أستبعده - فلم أعرفه.\nوهنا أمران لفتا نظري:\nالأول: أن ابن حجر الهيتمي الفقيه نقل كلام السخاوي ملخصًا، وقال في\nآخره:\n\"والأشبه أنه من كلام ابن المسيب\"!!\nفهو بهذا التلخيص حسم المشكلة، ونسب إلى ابن المسيب ما لا يجوز. والله\nالمستعان.\nوالآخر: أن الحديث أورده الشيخ الفتني الهندي في \"تذكرة الموضوعات\"\n(ص ١٤٩) ساكتًا عنه تبعًا لأصله \"ذيل الأحاديث الموضوعة\" للسيوطي كما تقدم.","vol":"13","page":868},{"text":"أما ما وقع في التعليق على \"الفردوس\" للديلمي (١/٢٧٤/١٠٦٨) بما نصه:\n\"تذكرة الموضوعات ١٤٩، قال الفتني فيه: كذب \".\nفهو مما لا أصل له في الصفحة المذكورة، ولا أستبعد أن يكون الأصل:\n\"قال الفتني: فيه كذاب \"!\nفيكون خطأ فكريًا صحبه خطأ مطبعي، وسبب الأول سوء الفهم، أو سرعة\nالنقل، فإن الفتني ذكر عقب هذا الحديث حديثًا آخر بلفظ:\n\"من ابتدأ بأكل القثاء فليأكل من رأسها\" واتبعه بقوله:\n\"فيه كذابان\".\nفتوهم أنه يعني: فيهما كذابان!! أو غير ذلك من الأوهام!\n<span data-type=\"title\" id=toc-6412>٦٣٨٧ </span>- (لَا يَنْهَقُ الْحِمَارُ حَتَّى يَرَى شَيْطَانًا، أَوْ يَتَمَثَّل لَهُ شَيْطَان،\nفَإِذَا كَانَ ذَلِكَ، فَاذْكُرُوا اللَّه، وَصَلُّوا عَلَيَّ) .\nمنكر بهذا اللفظ.\nقال الحافظ في \"الفتح\" (٦/٣٥٣):\n\"رَوَى الطَّبَرَانِيُّ مِنْ حَدِيث أَبِي رَافِع رَفَعَهُ \" لَا يَنْهَق الْحِمَار ... \".\nقلت: وسكت عنه، والقاعدة عنده أن ما سكت عنه، فهو حسن على الأقل،\nوهذا ما أستبعده، فقد صح الحديث عن أبي هريرة وجابر بلفظ آخر في الأمر\nبالاستعاذة بالله من الشيطان عند نهيق الحمار، وهما في \"الصحيحين\" وغيرهما،\nدون قوله: \"وصلوا علي\"، وهما مخرجان في \"الصحيحة\" (٣١٨٣ و٣١٨٤) .\nثم إن إطلاق الحافظ العزو للطبراني إنما يعني إصطلاحًا عامًا أنه \"المعجم\nالكبير\" للطبراني، وليس هو في \"مسند أبي رافع\" منه. بل ولا هو في \"المعجمين\"","vol":"13","page":869},{"text":"الآخرين له: \"الأوسط\" و\"الصغير\"، ولا رأيته في \"كتاب الدعاء\" له، ولا في\n\"مجمع الزوائد\"، ولا في \"مجمع البحرين\" وقد طبع حديثًا. فلا أدري إذا كان\nوقف عليه في بعض كتب الطبراني التي لم تصلنا، مثل \"مسند الشاميين\"، فإنه\nلم يطبع منه سوى مجلدين، وليس فيهما، أو أنه دخل عليه حديث في\nحديث، فقد روى الطبراني في \"الأوسط\" و\"الصغير\" عن أبي رافع أيضًا مرفوعًا:\n\"إذا طَنَّتْ أُذُنُ أَحَدِكُمْ فَلْيَذْكُرْنِي، وَلْيُصَلِّ عَلَيَّ\". ورواه الطبراني في \"الكبير\" أيضًا\n(١/٣٠١/٩٥٨) بزيادة في آخره، وإسناد الثلاثة واحد، وهو ضعيف - كما هو\nمبين عندي في \"الروض النضير\" (٩٦٠) -.\n(تنبيه): من غرائب الحافظ السخاوي في \"القول البديع\" أنه نقل تخريج الحافظ\nللحديث بالحرف الواحد، (ص ١٧٠)، دون أن يعزوه إليه، ولا تكلم عليه بشيء!!\nهذا، وقد سرد ابن القيم في الباب الأول من كتابه \"جلاء الأفهام\" أحاديث\nالصلاة على النبي ﷺ المسندة مع تخريجها، فبلغت (١٠٩) حديثًا، ومنها حديث\nطنين الأذن هذا عن أبي رافع (٤٢/٧١) وأما حديث الترجمة، فلم يذكره. ثم عقد\nبابًا ثانيًا في المراسيل والموقوفات فبلغ العدد (١٤٠)، وليس فيها.\n<span data-type=\"title\" id=toc-6413>٦٣٨٨ </span>- (اللَّهُمَّ إِنِّي أُحَرِّمُ دَمَ ابْنِ ثَعْلَبَةَ عَلَى الْمُشْرِكِينَ وَالْكُفَّارِ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الكبير\" (٨٣٦٩/٨١٥٦) قال: حَدَّثَنَا\nعَمْرُو بن إِسْحَاقَ بن إِبْرَاهِيمَ بن زَبْرِيقٍ الْحِمْصِيُّ: حَدَّثَنَا جَدِّي إِبْرَاهِيمُ بن الْعَلاءِ،\nوَعَمِّي مُحَمَّدُ بن إِبْرَاهِيمَ قَالا: حَدَّثَنَا بَقِيَّةُ بن الْوَلِيدِ عَنْ أَبِي سَلَمَةَ سُلَيْمَانَ بن\nسُلَيْمٍ عَنْ يَحْيَى بن جَابِرٍ عَنِ ابْنِ ثَعْلَبَةَ:\nأَنَّهُ أَتَى رَسُولَ اللَّهِ ﷺ وَقَالَ: ادْعُ اللَّهَ لِي بِالشَّهَادَةِ! فَقَالَ النَّبِيُّ ﷺ: ...\nفذكره، قال:","vol":"13","page":870},{"text":"فَكُنْتُ أَحْمِلُ فِي عِظَمِ (في \"المجمع\": عُرض) الْقَوْمِ، فَيَتَرَاءَى لِيَ النَّبِيُّ ﷺ\nخَلْفَهُمْ. فَقَالُوا: يَا ابْنَ ثَعْلَبَةَ (إنك) لَتَغْرر وَتَحْمِلُ عَلَى الْقَوْمِ؟ فَقَالَ:\nإِنَّ النَّبِيَّ ﷺ يَتَرَاءَى لِي خَلْفَهُمْ، فَأَحْمِلُ عَلَيْهِمْ حَتَّى أَقِفَ عِنْدَهُ، ثُمَّ يَتَرَاءَى\nلِي عِنْدَ أَصْحَابِي، فَأَحْمِلُ حَتَّى أَكُونَ مَعَ أَصْحَابِي، قَالَ: فَعُمِّرَ زَمَانًا مِنْ دَهْرِهِ.\nقلت: وهذا إسناد ضعيف، عمرو بن إسحاق ... ابن زبريق الحمصي لم أجد\nله ترجمة، وله في \"المعجم الأوسط\" (١/٣٠٤/٢) أربعة أحاديث،لكن قبل\nالحديث الأول منها ورقة مفقودة من نسختي المصورة منه، فيحتمل أن يكون فيها\nأحاديث أخرى له،وبخاصة أن له حديثًا آخر في \"المعجم الصغير\" (رقم ٥٤٢ -\nالروض) . والله أعلم.\nوإبراهيم بن العلاء مختلف فيه، فقال أبو داود:\n\"ليس بشيء\".\nوذكره ابن حبان في \"الثقات\" (٨/٧١) . وقال فيه أبو حاتم (١/١٢١):\n\"صدوق\".\nلكنهم ذكروا أنه كان له ولد يسوِّي الأحاديث، فأنكروا عليه حديث \"استعتبوا\nالخيل\" فقالوا:إنه من عمل ابنه!! انظر الحديث المتقدم (٢٧٥٥) .\nوأما محمد بن إبراهيم، فهو كابن أخيه عمرو بن إسحاق لم أجد له ترجمة.\nوبقية بن الوليد ثقة، ولكنه مدلس، وقد عنعنه - كما ترى -.\nإذا عرفت هذا، فإن من عجائب الهيثمي قوله عقب الحديث (٩/٣٧٩):\nرواه الطبراني، بإسناد حسن\".\nوذلك لأن من عادته - على القاعدة العلمية - إعلال رواية بقية المعنعنة","vol":"13","page":871},{"text":"بالتدليس الذي عرف به. ومع ذلك فقد وجدته حسَّن إسناده هنا، مع ما في\nالطريق إليه من ضعف.\nوعلى العكس من هذا وجدته فِي حَدِيثِ آخر لبقية في فضل ضمرة بن\nثعلبة عزاه لأحمد والطبراني، ومع أن هذا قد وقع في إسناده تصريح بقية\nبالتحديث. ومع ذلك أعله بأن بقية مدلس! وقد وافق الطبراني على التصريح\nالمذكور بعض الرواة الثقات عن بقية عند البخاري في \"تاريخه\"، والبزار في\n\"مسنده\" في الحديث الآخر المشار إليه، وقد خرجته في \"الصحيحة\" (٣٠١٨) .\n<span data-type=\"title\" id=toc-6414>٦٣٨٩ </span>- (لا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى أَبْوَابِ بَيْتِ الْمَقْدِسِ\nوَمَا حَوْلَها، وَعَلَى أَبْوَابِ أَنْطاكِيَةَ وما حَوْلَها، وَعَلَى أَبْوَابِ دِمَشْقَ وَمَا\nحَوْلَها، وَعَلَى أَبْوَابِ الطَّالَقانِ وَمَا حَوْلَها، ظَاهِرِينَ على الحقِّ، لا\nيُبالون مَنْ خَذَلَهُم، ولا من يَضُرُّهُمْ حتى يُخرِجَ لهم اللهُ كنْزَه من\nالطَّالَقانِ،فيُحْيِي به دينَه كما أميتَ من قَبْلُ) .\nمنكر جدًا بهذا التمام.\nأخرجه أبو الحسن الربعي في \"فضائل الشام\n(ودمشق\" (٨٥/١١٢)، ومن طريق ابن عساكر (١/٢٤٢) عن عبد الله بن قسيم\nعن السري بن بزيع عن السري بن يحيى عن الحسن عن أبي هريرة ﵁\nمرفوعًا. وقال ابن عساكر:\n\"وهذا إسناد غريب، وألفاظ غريبة جدا\".\nقلت: وعلته عبد الله بن قسيم عن السري بن بزيع، فإنهما نكرتان لا يعرفان،\nليس لهما ذكر في شيء من كتب الرجال.\nعلى أن الحسن - وهو البصري - مدلس - على فضله - وقد عنعن، إلا أنه قد","vol":"13","page":872},{"text":"توبع مختصرًا، فرواه إسماعيل بن عياش الحمصي عن الوليد بن عباد بن عامر\nالأحول عن أبي صالح الخولاني عن أبي هريرة به، دون ذكر \"أبواب أنطاكية\"\nو\"أبواب الطالقان\".\nأخرجه أبو يعلى (١١/٣٠٢/٦٤١٧)، ومن طريقه ابن عساكر (١/٢٤١)،\nوالطبراني في \"المعجم الأوسط\" (١/٦١/٤٧ - ط)، وابن عدي في \"الكامل\"\n(٧/٨٤)، ومن طريقه ابن عساكر أيضًا، وأبو الحسن الربعي في \"فضائل الشام\"\n(٧٦/١١٤ و١١٥)، وابن عساكر أيضًا (١/٢٤٠)، وقال الطبراني وابن عدي:\n\"لم يروه عن عامر الأحول إلا الوليد بن عباد، تفرد به إسماعيل بن عياش\".\nزاد ابن عدي:\n\"والوليد بن عبّاد ليس بمستقيم، ولا يروي عنه غير إسماعيل بن عياش\".\nقلت: فهو مجهول، وبه صرح الذهبي في \"الميزان\" و\"المغني\". وأما ابن حبان\nفذكره في \"الثقات\" (٧/٥٥١) على قاعدته المعروفة في توثيق المجهولين. واضطرب\nفيه الهيثمي، فقد أورد الحديث في موضعين من \"معجمه\"، فقال في الموضع\nالأول (٧/٢٨٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه الوليد بن عباد، وَهُوَ مَجْهُولٌ \".\nوقال في الموضع الآخر (١٠/٦٠ - ٦١):\n\"رواه أبو يعلى، ورجاله ثقات\"!\nويؤخذ عليه أمران:\nأحدهما: وهو ظاهر مما سلف، وهو التناقض، لكن ذلك لا يظهر إلا لمن وقف\nعلى إسناد الطبراني وأبي يعلى، فوجد أنَّ مدارهما على طريق واحد!","vol":"13","page":873},{"text":"والآخر: إيهام القراء بتفريقه في الحكم بين رواية الطبراني ورواية أبي يعلى\nبأنها متغايراتان، والواقع أنهما واحدة، إلا أنه في الرواية الأولى اعتمد على الذهبي\nفي تجهيل الراوي، وفي الرواية الأخرى اعتمد على توثيق ابن حبان! والصواب\nبداهة مع الذهبي، لما علمت من تفرد إسماعيل بالرواية عن الوليد بن عباد.\nعلى أن ابن عياش هذا فيه كلام من جهة حفظه، والذي عليه المحققون من\nالمتقدمين والمتأخرين التفريق بين روايته عن الشاميين، فهي صحيحة، وروايته عن\nغيرهم، فهي ضعيفة، خلافًا لبعض المغرورين بعلمهم الذي يذكرني بحديث\n\"الرويبضة\"، فإنه ركب رأسه، وخالف العلماء، وأطلق الضعف على ابن عياش\nفي تضعيفه لحديث العرباض في ترجمة الوليد هذا أنه من الشاميين، فليست روايته عنه\nصحيحة. والله أعلم.\nثم إن الحديث قد جاء عن أبي هريرة من طريقين آخرين: أحدهما عند ابن\nماجه (رقم ٧)، والآخر عند ابن حبان (١٨٥٢)، وابن عساكر (١/٢٤٣)، بإسنادين\nحسنين مختصرًا، دون ذكر الأبواب، ودون قوله في آخره:\n\"حتى يخرج لهم الله ... \" إلخ.\nفهي زيادات منكرة يقينًا، وبخاصة أنها لم ترد أيضًا في أحاديث الصحابة\nالآخرين الذين وافقوا أبا هريرة في رواية أصل الحديث، وقد خرجت أحاديث نحو\nعشرة منهم في \"الصحيحة\" (١٩٦٢) .\nوقد ساق الحافظ ابن عساكر طرقًا أخرى لحديث أبي هريرة، بعضها موافق لما\nذكرت من الأحاديث الصحيحة، وفي بعضها زيادات أخرى منكرة أيضًا مثل:\n\"هم أهل الشام\" وفي لفظ: \"أكثرهم أهل الشام\".","vol":"13","page":874},{"text":"والصحيح في هذه الزيادة أنها موقوفة على معاذ بن جبل ﵁،\nأخرجه ابن عساكر من طرق عنه، أحدهما في \"الصحيحين\"، وهو مخرج في\n\"الصحيحة\" (١٩٥٨) .\n<span data-type=\"title\" id=toc-6415>٦٣٩٠ </span>- (لا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ ظَاهِرِينَ عَلَى مَنْ\nنَاوَأَهُمْ، وَهُمْ كَالإِنَاءِ بَيْنَ الأَكَلَةِ، حَتَّى يَأْتِيَ أَمْرُ اللَّهِ وَهُمْ كَذَلِكَ. قُلْنَا:\nيَا رَسُولَ اللَّهِ! وَأَيْنَ هُمْ؟ قَالَ: بِأَكْنَافِ بَيْتِ الْمَقْدِسِ. قَالَ: وَحَدَّثَنِي:\nأَنَّ (الرَّمْلَةَ) هِيَ (الرَّبْوةُ)، ذَلِكَ أَنَّهَا مُغَرِّبَةٌ وَمُشَرِّقَةٌ) .\nمنكر بهذا السياق.\nأخرجه يعقوب الفسوي في \"التاريخ\" (٢/٢٩٨)، والطبراني\nفي \"المعجم الكبير\" (٢٠/٣١٧ - ٣١٨)، من طريقين عن عَبَّاد بن عَبَّادٍ الرَّمْلِيُّ،\nعَنْ أَبِي زُرْعَةَ السَّيْبَانِيِّ عَنْ أَبِي زُرْعَةَ (كذا في المعجم) الْوَعْلانِيِّ عَنْ كُرَيْبٍ\nالسَّحُولِيِّ قَالَ: حَدَّثَنِي مُرَّةُ الْبَهْزِيُّ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره.\nوأخرجه ابن عساكر (١/١٩٩)، من طريق الفسوي والطبراني. وروايته عن\nالطبراني مطابقة لما في \"المعجم\" في كنية الوعلاني: (أبي زرعة)، بخلاف روايته\nعن الفسوي، فهي غير مطابقة، لأن فيها (أبي وعلة) . وعند الفسوي (ابن وعلة)،\nورجحه المعلق عليه الدكتور أكرم العمري لا لشيء سوى أنه وجد في \"التهذيب \"\nمن هذه الطبقة من يسمى (عبد الرحمن بن وعلة) ! ثم أحال في ترجمته على\nالكتاب المذكور، ولما رجعنا إليه، لم نجد في شيوخه أو في الرواة عنه ما يرجح ما\nذهب إليه! هذا من جهة.\nومن جهة أخرى، لو أنه رجع إلى \"كنى البخاري\" و\"كنى ابن أبي حاتم\" الذي\nفي آخر كتابه \"الجرح\" (٤/٢/٤٥٢/٢٣٠١)، لوجد فيهما ما يدل على أن الصواب ما\nفي رواية ابن عساكر عن الفسوي، قالا - والسياق للابن -:","vol":"13","page":875},{"text":"أبو وعلة الوعلاني قال: قدم كريب علينا من مصر، يريد معاوية فزرناه\nفقال: حدثني مرة بن كعب البهزي\".\nوزاد عليه البخاري (٧٨/٧٥٢) فذكر طرق الحديث.\nوإن مما يؤكد ما استصوبته، ويدل على أن ما في \"المعجم\" خطأ من بعض\nالرواة أو النساخ: أن الذهبي أورد في \"كناه\" أبا وعلة برواية أبي زرعة السيباني\nعنه، ولم يذكر في جملة من ذكر في كنية (أبي زرعة) من يكنى بـ (أبي زرعة\nالوعلاني) . فتأمل. ثم رأيت ابن عساكر قد سبقني إلى التصويب المذكور فالحمد لله.\nوجملة القول: أن علة هذا السياق هو أبو وعلة هذا، لأنه لا يعرف إلا في\nهذه الرواية، فهو مجهول.\nعلى أن عباد بن عباد الرملي فيه ضعف من قبل حفظه، فمن المحتمل أن\nيكون أخطأ في إسناده ومتنه. والله أعلم. انظر ترجمته في كتابي \"يسير الانتفاع\"\nيسر الله إتمامه (*) .\nوقد خولف في إسناده ومتنه، فرواه أحمد (٥/٢٦٩)، والطبراني (٨/١٧١\n٧٦٤٣) من طريقين عن ضَمْرَةُ بن ربيعة عَنِ يَحْيَى بْنُ أَبِي عَمْرٍو السيْبَانِيِّ عَنْ\nعَمْرو بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ أَبِي أُمَامَةَ الباهلي مرفوعًا ... نحوه مختصرًا،\nدون جملة الإناء، والربوة، ولفظ أحمد:\n\" بِبَيْتِ الْمَقْدِسِ، وَأَكْنَافِ بَيْتِ الْمَقْدِسِ\".\nوليس عند الطبراني \"وأكناف ... \".\nوإسناده أصح من إسناد أحمد، لأن الراوي عنده: أبو عمير عيسى بن محمد\nابن إسحاق النحاس، وهو ثقة، والراوي عند أحمد: مهدي بن جعفر الرملي\n_________\n(*) قد تم - فيما نعلم - ولم يطبع بعدُ. (الناشر) .","vol":"13","page":876},{"text":"صدوق له أوهام - كما في \"التقريب\" -، فيخشى أن تكون زيادته على أبي عمير\nمن أوهامه.\nوالمقصود أن ضمرة بن ربيعة - وهو صدوق يهم قليلًا، هو أوثق من عباد بن\nعباد الرملي، وقد عرفت مما سبق حاله - خالفه متنًا وسندًا، أما المتن فقد بينته آنفًا.\nأما السند، فقد خالفه في موضعين منه:\nأحدهما: جعل أبا أمامة مكان (مرة البهزي) .\nوالآخر: جعل عمرو بن عبد الله الحضرمي مكان أبي وعلة.\nوالراوي عنهما واحد،وهو أبو زرعة السَّيباني - وهو يحيى بن أبي عمرو\nالسَّيباني -.\nفالاختلاف عليه منهما يلقي في النفس ترددًا في قبول روايتهما معًا، وما دام\nأن أحدهما أوثق من الآخر، فالنفس تطمئن إلى رواية الأوثق منهما، وهي رواية\nضمرة بن ربيعة، وليس فيها تلك الزيادات، ويبقى المراجحة بين رواية مهدي\nورواية أبي عمير عنه، وقد عرفت أن رواية هذا أرجح. فيمكن أن يقال يؤخذ من\nروايتهما ما اتفقا عليه، وهي: \"ببيت المقدس\".\nفأقول: نعم، لولا أمران:\nالأول: أن مدار الروايتين على عمرو بن عبد الله الحضرمي، وَهُوَ مَجْهُولٌ\nأيضًا، لأنه لا يعرف إلا برواية السَّيباني، فحاله كحال أبي وعلة تمامًا.\nوالآخر: أن هذه الزيادة شأنها شأن الزيادات الأخرى من حيث أنها لم ترد\nفي الأحاديث الأخرى وهي كثيرة جدًا، وبعضها في \"الصحيحين\" - كما تقدم\nبيانه في الحديث الذي قبله -، فهي منكرة أيضًا، وبعضها أنكر من بعض. فلا","vol":"13","page":877},{"text":"يغتر بعد هذا البيان والتحقيق بسكوت الحافظ عن حديث أبي أمامة، ومُرة،\nوأبي هريرة في \"الفتح\" (١٣/٢٩٥)، فإنه - فيما يظهر لي - لم يُجر قلم التحقيق\nعليه ليتبين له حقيقة علمية لا تخفى على من هو دونه في هذا العلم، وهي\nنكارتها لضعف أسانيدها، ومخالفتها للأحاديث الصحيحة، ولا سيما وهي تحصر\nمكان وجود الطائفة المنصورة - وهم أهل الحديث كما قال أحمد وغيره - وهو\nخلاف الواقع، وما عليه العلماء، والحافظ نفسه نقل عن النووي ﵀ أنه قال:\n\"وَلَا يَلْزَم أَنْ يَكُونُوا مُجْتَمَعِينَ فِي بَلَد وَاحِد، بَلْ يَجُوز اِجْتِمَاعهمْ فِي قُطْر\nوَاحِد، وَافْتِرَاقهمْ فِي أَقْطَار الْأَرْض ... \" إلخ، فراجع فإنه مهم.\nولا ينافي ما تقدم أن يكونوا في بعض البلاد الشامية، لقول معاذ المتقدم\nموقوفًا، تارة بهذا البلد، وتارة في غيره، وهذا الموقوف هو عندي في حكم المرفوع\nلقوله ﷺ في أهل الشام:\n\"لا يزال أهل الغرب ظاهرين على الحق، حتى تقوم الساعة\".\nرواه مسلم وغيره، وهو مخرج في \"الصحيحة\" (٩٦٥) .\nوفي تفسير أهل الغرب \" اختلاف، والظاهر أنهم أهل الشام، لأنهم غرب المدينة\n- كما حققه شيخ الإسلام ابن تيمية، فانظر \"الفتاوى\" (٢٧/٥٠٧ - ٥٠٨) -. ولكن\nذلك لا يستلزم الدوام، وعدم وجود الطائفة في إقليم آخر - لما تقدم - والله أعلم.\n<span data-type=\"title\" id=toc-6416>٦٣٩١ </span>- (كَانَت المرأةُ إذا جاءت النبي ﷺ [مُهاجِرَةٌ] حَلَّفَها عمرُ\nباَللَّهِ مَا خَرَجَتْ رَغْبَة بأرضٍ عَنْ أَرْض، وباللَّهِ مَا خَرَجَتْ اِلْتِمَاس دُنْيَا،\nوَباللَّهِ مَا خَرَجَتْ إِلَّا حُبًّا لِلَّهِ وَلِرَسُولِهِ) .\nضعيف.\nأخرجه ابن جرير في \"التفسير\" (٢٨/٤٤)، والبزار (٣/٧٥/٢٢٧٢)","vol":"13","page":878},{"text":"- والسياق له -،من طريق قيس بن الربيع، عن الأغر بن الصباح عن خليفة بن\nحصين عن أبي نصر [الأسدي] عَنْ اِبْنِ عَبَّاسٍ في قوله ﵎: ﴿إذا\nجاءكم المؤمنات مهاجرات فامتحنوهن الله أعلم بإيمانهن﴾، قال: ... فذكره.\nوقال:\n\" لا يروى عَنْ اِبْنِ عَبَّاسٍ إلا بهذا الإسناد، وأبو نصر لم يرو عنه إلا خليفة \".\nقلت: وذكره البخاري في \"الكنى\" (٧٦/٧٢٥)، وابن أبي حاتم (٤/٢/٤٤٨\n- ٤٤٩) برواية خليفة هذا عنه، وسكت عنه البخاري، وقال ابن أبي حاتم:\n\"سئل أبو زرعة عنه؟ فقال: كوفي ثقة\".\nقلت: إذا كان لا يعرف إلا برواية خليفة، فمن الصعب أن تعرف ثقته،\nوكأنه لذلك قال الذهبي في \"المغني:\n\"لا يعرف\". وقال الحافظ في \"التقريب\":\n\"مجهول\".\nوقد روى له البخاري معلقًا في \"صحيحه\" أثرًا آخر عَنْ اِبْنِ عَبَّاسٍ، فقال عقبه:\n\"ويذكر عن أبي نصر أن ابن عباس ... \" وقال (٩/١٥٣):\n\"وأبو نصر هذا لم يعرف بسماعه من ابن عباس\".\nوقيس بن الربيع مختلف فيه، والراجح فيه أنه - كما قال الذهبي في \"المغني\" -:\n\"صدوق سيء الحفظ\".\nونحوه قول الحافظ في \"التقريب\":\n\"صدوق، تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه فحدث به\".","vol":"13","page":879},{"text":"قلت: فقول السيوطي في \"الدر المنثور\" (٦/٢٠٨) بعدما عزاه لجمع غير المذكوريْن:\n\"بسند حسن\"، لا يخفى ضعفه.\nوقد صدّره الحافظ ابن رجب في \"شرح الأربعين\" (ص ٩) بصيغة:\n\"روي\"، مشيرًا لضعف إسناده، فأصاب.\nوقال الهيثمي في \"المجمع\" (٧/١٢٣):\n\"رواه البزار، وفيه قيس بن الربيع، وثقه شعبة والثوري، وضعَّفه غيرهما،\nوبقية رجاله ثقات\".\nوتعقبه الحافظ في \"مختصر الزوائد\" فقال (٢/١١٢):\nقلت: أعله الشيخ بـ (قيس)، وقد ذكر البخاري أن (أبا نصر) لم يسمع من\nابن عباس، فهي العلة \".\n<span data-type=\"title\" id=toc-6417>٦٣٩٢ </span>- (قال لقد زَوَّجْتُكِ غيرَ دجَّالٍ. يعني عليًا) .\nضعيف.\nأخرجه العقيلي في \"الضعفاء\" (٤/١٦٥) من طريق قيس بن\nالربيع عن موسى بن قيس عن حُجر بن عنبس قال:\nلما زوج رسول الله ﷺ فاطمة من علي رضي الله تعالى عنهما قال: ... فذكره.\nأورده في ترجمة موسى بن قيس - وهو الحضرمي - هذا، وقال:\n\"يلقب عصفور الجنة، من الغلاة في الرفض، يحدث بأحاديث رديئة بواطيل\".\nقلت: تفرد العقيلي برميه بالرفض، وما رواه عنه أن الثوري قال له: أيهما\nأحب إليك أبو بكر أو علي؟ قال: قلت: علي. فهذا - وإن كنا لا نوافقه عليه -","vol":"13","page":880},{"text":"ليس رفضًا، فكثير من السلف كانوا يفضلون عليًا، فليس هذا بالذي يقدح فيه، ولا\nسيما وقد روى عبد الله بن أحمد في \"العلل\" (١/١٢٥ و٢٤١) عن أبيه أنه قال فيه:\n\"ما أعلم إلا خيرًا \".\nولذلك لم يضعفه أحد، بل صرّح بتوثيقه جمع من المتقدمين والمتأخرين،\nوفي \"ثقات ابن شاهين\" (٣٠٥/١٢٩١) ما نصه:\n\"وقال ابن نمير: موسى بن قيس. قال: كان ثقة، روى عنه الناس، وهو\nحضرمي \".\nوهذا الحديث المرفوع هو الوحيد الذي ذكره العقيلي في ترجمته، وكان من\nالممكن أن يدان به، أو أنه كان سالمًا من علة ممن دونه أو فوقه. والواقع خلاف\nذلك، فإنه دونه - كما هو ظاهر - قيس بن الربيع، وفيه ضعف معروف، وكان له\nابن يدس فِي حَدِيثِه ما ليس منه.\nوقد خالفه في متنه أبو نعيم الفضل بن دكين، فرواه عن موسى بن قيس ...\nبلفظ:\n\"وهي لك يا علي! لستُ بدجال \".\nأخرجه ابن سعد في \"الطبقات\" (٨/١٩ - ٢٠) .\nوتابعه عبد الله بن داود - وهو الخريبي -: ثنا موسى بن قيس ... به.\nأخرجه البزار (٢/١٥١/١٤٠٦) وقال:\n\"وقوله ﷺ: \"لستُ بدجال\" يدل على أنه كان وعده، فقال: إني لا أخلف\nالوعد\".\nذكر ابن سعد نحوه.","vol":"13","page":881},{"text":"قلت وهذا اللفظ من هذين الثقتين وهو الصحيح عن موسى بن قيس، وهو\nمخالف للفظ قيس بن الربيع، فهو منكر، وقد كنت خرجت رواية عبد الله بن داود\nمن طريق الطبراني عن البزار، لكنها بلفظ:\n\"هي لك، على أن تحسن صحبتها\".\nقلت: خرجتها في \"الصحيحة\" (رقم ١٦٦)، مصححًا إسناده. ثم تبينت\nأنني كنت واهمًا لأسباب:\nالأول: أن هذا اللفظ مخالف لرواية البزار المذكورة، من ناحيتين:\nإحداهما: أنه ليس عنده \" \"على أن تحسن صحبتها\".\nوالأخرى: عنده ما ليس عند الطبراني: \"لستُ بدجال\". وهي أصح بداهة\nلموافقتها لرواية ابن سعد.\nوالثاني: أن الهيثمي ذكر في \"المجمع\" (٩/٢٠٤) رواية الطبراني، دون زيادة\n\"على أن تحسن صحبتها\". وكذلك ذكرها الحافظ في ترجمة حُجر بن قيس هذا\nمن \"الإصابة\"، فخشيت أن تكون هذه الزيادة مدرجة في كتاب الطبراني من\nبعض النساخ.\nوالثالث: أن حجر بن عنبس، ويقال: ابن قيس، لم تثبت صحبته، فقال\nالحافظ في \"الإصابة\" عقب الحديث:\n\"قلت: اتفقوا على أن حجر بن عنبس لم ير النبي ﷺ، فكأنه سمع هذا من\nبعض الصحابة\".\nقلت: هذا محتمل، كما يحتمل أن يكون سمعه من بعض التابعين، ولهذا\nالاحتمال، جعل المحدثون الحديث المرسل من أقسام الحديث الضعيف - كما هو","vol":"13","page":882},{"text":"معلوم -، بخلاف مرسل الصحابي فهو حجة، لأنه يغلب على الظن أنه تلقاه عن\nصحابي مثله. فلما تبين لي أنه ليس بصحابي، رجعت عن تصحيح إسناده، والله\nتعالى هو الهادي.\nوالحديث أورده ابن الجوزي في \"الموضوعات\" من طريق العقيلي، وقال:\n\"حديث موضوع، وضعه موسى بن قيس ... \".\nقلت: وهذا من غلوائه، فإن موسى هذا لم يتهمه أحد بوضع، بل قد وثقه\nجمع، وبهذا تعقبه السيوطي في \"اللآلي\" (١/٣٦٥)، وانظر \"التهذيب\"، و\"تيسير\nالانتفاع\"، فالحديث علته الإرسال. والله تعالى أعلم.\n<span data-type=\"title\" id=toc-6418>٦٣٩٣ </span>- (أَلَا إِنَّهَا سَتَكُونُ فِتْنَةٌ. فَقُلْتُ: مَا الْمَخْرَجُ مِنْهَا يَا رَسُولَ\nاللَّهِ؟ قَالَ:\nكِتَابُ اللَّهِ، فِيهِ نَبَأُ مَا كَانَ قَبْلَكُمْ، وَخَبَرُ مَا بَعْدَكُمْ، وَحُكْمُ مَا\nبَيْنَكُمْ، وَهُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ، مَنْ تَرَكَهُ مِنْ جَبَّارٍ قَصَمَهُ اللَّهُ، وَمَنْ\nابْتَغَى الْهُدَى فِي غَيْرِهِ أَضَلَّهُ اللَّهُ ...) الحديث.\nضعيف.\nأخرجه الترمذي (٢٩٠٨)، والدارمي (٢/٤٣٥)، والفريابي في\n\"فضائل القرآن\" (١٨٤/٨٠ و٨١)، والبغوي في \"شرح السنة\" (٤/٤٣٧/١١٨١)\nمن طريق ابْنِ أَخِي الْحَارِثِ الْأَعْوَرِ عَنْ الْحَارِثِ قَالَ:\nمَرَرْتُ فِي الْمَسْجِدِ، فَإِذَا النَّاسُ يَخُوضُونَ فِي الْأَحَادِيثِ، فَدَخَلْتُ عَلَى عَلِيٍّ،\nفَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ! أَلَا تَرَى أَنَّ النَّاسَ قَدْ خَاضُوا فِي الْأَحَادِيثِ؟ قَالَ: وَقَدْ\nفَعَلُوهَا قُلْتُ: نَعَمْ، قَالَ: أَمَا إِنِّي قَدْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره،\nوالسياق للترمذي وقال:","vol":"13","page":883},{"text":"\" لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ، وَإِسْنَادُهُ مَجْهُولٌ، وَفِي الْحَارِثِ مَقَالٌ\".\nوأقره البغوي، ثم الحافظ العراقي في \"تخريح الإحياء\" (١/٢٨٩) .\nوالجهالة التي أشار إليها الترمذي، إنما هي في ابن أخي الحارث، فإنه مجهول\nلا يعرف إلا بهذه الرواية، لكنه قد توبع، لكن في روايات معلولة، فوجب علي\nالكشف عن عللها:\nالأولى: قال ابن إسحاق: وذكر محمد بن كعب القرظي عن الحارث بن\nعبد الله الأعور قال: قلت: لآتين أمير المؤمنين فلأسألنه عما سمعت العشية، قال:\nفجئته بعد العشاء. فدخلت عليه ... فذكر الحديث. قال: ثم قال: سَمِعْتُ رَسُولَ\nاللَّهِ ﷺ يَقُولُ:\n\" أَتَانِي جِبْرِيلُ ﵇ فَقَالَ: يَا مُحَمَّدُ! إِنَّ أُمَّتَكَ مُخْتَلِفَةٌ بَعْدَكَ. قَالَ:\nفَقُلْتُ: فَأَيْنَ الْمَخْرَجُ يَا جِبْرِيلُ؟ قَالَ: فَقَالَ: كِتَابُ اللَّهِ ... \" الحديث نحوه باختصار.\nأخرجه أحمد (١/٩١) .\nوهذه متابعة قوية من القرظي، لكن السند منقطع، فإن ابن إسحاق مدلس،\nوقد علقه، بما يشعر أنه لم يسمعه منه، وقد حقق الشيخ أحمد شاكر ﵀\nفي تعليقه على \"المسند\" (٢/٨٨) أنه يروي عنه في \"السيرة\" بواسطة. وقال:\n\"إسناده ضعيف جدًا من أجل الحارث بن الأعور \".\nوقد رواه محمد بن سلمة بن كهيل عن أبيه عن بكير الطائي بسياق آخر،\nفقال: لما أصيب علي ﵁، فشت أحاديث، ففزع لها من شاء الله من\nالناس، فقالوا: من أعلم الناس بحديث على؟ فقالوا: الحارث الأعور، فوجدوا\nالحارث قد مات. فقالوا: من أعلم الناس بحديث الحارث؟ قالوا: ابن أخيه، فأتوه","vol":"13","page":884},{"text":"فقالوا: هل سمعت الحارث يذكر في هذا شيئا؟ وأخبروه بما سمعوا. فقال: نعم\nسمعت الحارث يقول:\nفشت أحاديث في زمن علي ﵁ فزعت، فأتيت عليًا. فقال:\nما جاء بك يا أعور؟ فقلت: فشت أحاديث،فزعت (الأصل: فجئت) لها، أنا من\nبعضها على يقين، ومن بعضها في شك، فقال: أما ما كنت منه على يقين فدعه،\nوأما ما كنت منه فى شك فهات. فأخبرته بما يقولون من الإفراط، فقال علي:\nإن جبريل أتى النبى ﷺ، فأخبره: أن أمته ستفتتن من بعده. فقال له: فما\nالمخرج لهم؟ فقال: فى كتاب الله ... الحديث.\nأخرجه الحافظالمزي في ترجمة الحارث من \"التهذيب\" بسنده عن محمد بن\nسلمة بن كهيل.\nومحمد هذا، قال ابن عدي (٦/٢١٦):\n\"واهي الحديث\".\nوكذا قال الجوزجاني، ولفظه كما في \"الميزان\":\n\"ذاهب واهي الحديث \".\nوبكير الطائي، قال الحافظ في \"التقريب\":\n\"مقبول، رمي بالرفض\".\nوالأخرى: قال ابن لهيعة: عن خالد بن أبي عمران عن علي بن أبي طالب\nقال: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ:\n\"ستكون فتنة\"، فقلت: ما المخرج منها؟ ... الحديث مثل حديث الحارث.","vol":"13","page":885},{"text":"أخرجه الفريابي (رقم ٨٢) .\nقلت: ورجاله ثقات، لكنه منقطع بين خالد وعلي، فقد ذكروا في ترجمة\nخالد: أنه لم يسمع من ابن عمر، ومات سنة (٧٣)، ولا من أبي أمامة، ومات\nسنة (٨٦)، فكيف يمكنه السماع من علي وقد مات سنة (٤٠)؟! ولذلك ذكره ابن\nحبان في (أتباع التابعين) (٦/٢٦٢)، فيخشى أن يكون تلقاه عن الحارث أو غيره\nمن الضعفاء أو المجهولين.\n<span data-type=\"title\" id=toc-6419>٦٣٩٤ </span>- (إِنْ كُنْتَ تَزَوَّجُهَا فَرُدَّ عَلَيْنَا ابْنَتَنَا) .\nمنكر.\nأخرجه البزار (٣/٢٣٥/٢٦٥٢)، والطبراني في \"المعجم الكبير\"\n(١١٩٧٥)، و\"الأوسط\" (٢/٢٤/٢/٥٤٤٩)، و\"الصغير\" (٤٠٠/ الروض)، ومن طريقه\nالخطيب في \"التاريخ\" (٥/٣١٨ - ٣١٩) من طريق مُحَمَّد بن عَبْدِ اللَّهِ الأرُزِّي البغدادي:\nحَدَّثَنَا عُبَيْدُ اللَّهِ بن تَمَّامٍ: حَدَّثَنَا خَالِدٌ الْحَذَّاءُ عَنِ ابْنِ عَبَّاسٍ:\nأَنَّ عَلِيًّا خَطَبَ بنتَ أَبِي جَهْلٍ، فَقَالَ النَّبِيُّ ﷺ: ... فذكره. وقال الطبراني:\n\" لم يروه عن خالد إلا ابن تمام، تفرد به الأرُزِّي \".\nقلت هو من شيوخ مسلم، قال الحافظ في \"التقريب\":\n\"ثقة يهم\".\nوإنما العلة من عبيد الله بن تمام، فإنه متفق على ضعفه، وبه أعله الهيثمي\n(٩/٢٣) وقال البخاري:\n\"عنده عن خالد الحذاء - وهذا عنه - ويونس عجائب\".\nبل كذبه الساجي - كما في \"اللسان\" -. وذكر أن العقيلي أورد له هذا الحديث،\nوقال:","vol":"13","page":886},{"text":"\"وفي هذا رواية أصلح من هذا\".\nقلت: وليس هذا في مطبوعة \"ضعفاء العقيلي\"!\nوقال ابن حبان في \"ضعفائه\" (٢/٦٧):\n\"وكان ممن يتفرد عن الثقات بما لا يعرف من أحاديثهم، حتى يشهد من سمعها\n- ممن كان الحديث صناعته - أنها معمولة، أو مقلوبة، لا يحل الاحتجاج بخبره\".\nوالرواية التي أشار إليها العقيلي هي من حديث المِسْور بن مخرمة في قصة\nخطبة علي بن أبي طالب ﵁ بنت أبي جهل، وفيها قوله ﷺ:\n\" وَاللَّهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ وَبِنْتُ عَدُوِّ اللَّهِ مكانًا واحدًا أَبَدًا \".\nرواه الشيخان وغيرهما. وهو مخرج في \"صحيح أبي داود\" رقم (١٨٠٥) .\nورواه ابن حبان أيضًا (٦٩١٧) .\n(تنبيه): جاء في آخر حديث الترجمة في \"معجم الطبراني الصغير\" ما نصه:\n\"انتهى حديث خالد الحذاء، وفي غير هذا، قال: فقال النبي ﷺ: وَاللَّهِ لَا\nتَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ وَبِنْتُ عَدُوِّ اللَّهِ تحت رجل \".\nولم ترد هذه الزيادة في المعجمين الآخرين، وأنا أظنها مدرجة من بعض\nالنساخ. والله أعلم.\n<span data-type=\"title\" id=toc-6420>٦٣٩٥ </span>- (من خَرَج حاجًّا يُرِيد وَجهَ اللهِ، فَقَد غَفَرَ اللهُ لَه ما تَقَدَّمَ\nمن ذَنَبِه وَمَا تَأَخَّر، وَشَفَعَ فِيمَن دَعَا لَه) .\nموضوع.\nأخرجه أبو نعيم في \"الحلية\" (٧/٢٣٥) من طريق إسماعيل بن\nيحيى عن مسعر عن حماد عن إبراهيم عن علقمة عن عبد الله قال: سمعت النبي\nﷺ يقول: ... فذكره، وقال:","vol":"13","page":887},{"text":"غريب من حديث مسعر، لم نكتبه إلا من هذا الوجه \".\nقلت: وهو موضوع، لا أدري كيف فات ابن الجوزي فلم يودعه في \"الموضوعات\"!\nولا استدركه عليه السيوطي في \"ذيل الموضوعات\"! فإن إسماعيل بن يحيى - وهو\nأبو يحيى التيمي - قال الذهبي في \"الميزان\":\n\"حدث عن أبي سنان الشيباني وابن جريج ومسعر بأباطيل، وقال صالح بن\nمحمد بن جَزَرة: كان يضع الحديث ... \".\nثم ساق له عدة أباطيل، وكذَّبه الدارقطني وغيره، وقد تقدمت له عدة\nأحاديث تدل على حاله، فراجع اسمه في فهارس المجلدات الخمس المطبوعة،\nوالسادس تحت الطبع (*) .\nوالحديث أورده الحافظ ابن حجر في رسالته \"الخصال المكفرة\" من رواية أبي\nنعيم هذه، وأعله بإسماعيل هذا، وقال:\n\"إسماعيل بن يحيى متروك الحديث عندهم \".\nوقد روي الحديث عن أبي هريرة - مختصرًا - بلفظ:\n\"من حج فلم يرفث ولم يفسق، غفر له ما تقدم من ذنبه \".\nأخرجه الترمذي بإسناد ظاهره الصحة، لكن أحد رواته أخطأ في لفظ طرفه\nالأخير، والمحفوظ فيه بلفظ:\n\" ... رجع كيوم ولدته أمه \".\nرواه الشيخان وغيرهما، وقد خرجته - مبسطًا - في \"الضعيفة\" (٤٥٨٦)، لبيان\nشذوذ رواية الترمذي، فتنبه.\n_________\n(*) وقد طبع من هذه \"السلسلة\" حتى الآن ثلاثة عشر مجلدًا، ولله الحمد. (الناشر) .","vol":"13","page":888},{"text":"<span data-type=\"title\" id=toc-6421>٦٣٩٦ </span>- (من خَرَجَ حَاجًّا أَوْ مُعْتَمِرًا، فله بكلِّ خَطْوَةٍ حتى يَؤوبَ\nإلى رَحْلِه أَلْفُ أَلْفِ حَسَنَةٍ، وَيُمْحَى عَنْهُ أَلْفُ أَلْفِ سَيِّئَةٍ، وَتُرْفَعَ لَهُ\nأَلْفُ أَلْفِ دَرَجَةٍ) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (١٨/٣٤٩) من طريق أبي\nعمرو عثمان بن عبد الله الأموي عن رشدين بن سعد عن يونس بن يزيد وسلمة\nابن سنان عن معاوية بن إسحاق عن يزيد بن عمر بن عبد العزيز عن أبيه عن\nأبي سلمة عن أبي هريرة وابن عباس قالا: قال رسول الله ﷺ: ... فذكره.\nأورده في ترجمة يزيد بن عمر بن عبد العزيز، وذكر أنه روى عنه أبو عائشة\nالسعدي أيضًا، ولم يذكر فيه جرحًا ولا تعديلًا، ولم أجده عند غيره. وإنما آفة هذا\nالحديث عثمان بن عبد الله الأموي، فإنه كان يضع الحديث على الثقات، وله\nترجمة سيئة جدًا مطولة في \"اللسان\"، وتقدم له حديث برقم (٤٦٤) وما قاله ابن\nحبان والذهبي فيه.\nقلت: وهذا الحديث أيضًا مما فات ابن الجوزي والسيوطي، فلم يذكراه في\n\"الموضوعات\"! بل وفات الحافظ ابن حجر، فلم يذكره في \"المكفرات\"!!","vol":"13","page":889},{"text":"<span data-type=\"title\" id=toc-6422>٦٣٩٧ </span>- (لَمَّا دخلَ مَكَّةَ، وَجَدَ بِهَا ثَلاثَمِائَةٍ وَسِتِّينَ صَنَمًا، فَأَشَارَ\nبِعَصَاهُ إِلَى كُلِّ صَنَمٍ، وَقَالَ: ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ\nكَانَ زَهُوقًا﴾ فَيَسْقُطُ الصَّنَمُ، وَلَمْ يَمَسَّهُ) .\nمنكر بهذا التمام.\nأخرجه ابن حبان (١٧٠٢ - موارد)، والطبراني في \"المعجم\nالأوسط\" (٢/٢٠١/٢/٨٠٩٧) من طريق عبد الله بن نافع: حدثنا عاصم بن عمر\nعن ابن دينار عَنْ ابْنِ عُمَرَ: أن النبي ﷺ لما دخل ... الحديث. ورواه في \"الكبير\"","vol":"13","page":889},{"text":"(١٢/٤٥٢/١٣٦٤٣) دون قوله: \"ولا يمسه\".\nقلت: وهذا إسناد ضعيف من أجل عاصم بن عمر - وهو العمري - ضعفه\nالجمهور، ومنهم ابن حبان، فقال في كتابه الضعفاء (٢/١٢٧):\n\"منكر الحديث جدًا، يروى عن الثقات ما لا يشبه حديث الأثبات، لا يجوز\nالاحتجاج به إلا فيما وافق الثقات \".\nثم تناقض فأورده في \"الثقات\" أيضًا، وقال (٧/٢٥٩):\n\"يخطئ ويخالف\".\nوخفي هذا التناقض على الهيثمي، فقال في \"المجمع\" (٦/١٧٦):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\" بنحوه، وفيه عاصم بن عمر العمري\nوهو متروك، ووثقه ابن حبان وقال: يخالف ويخطئ\".\nقلت: وعبد الله بن نافع - وهو: الصائغ -، وفيه ضعف من قبل حفظه. قال\nالحافظ في \"التقريب\":\n\"صحيح الكتاب، وفي حفظه لين\".\nوقد صح الحديث من رواية ابن مسعود ﵁، دون قوله في آخره:\n\"فيسقط الصنم ولا يمسه \".\nرواه الشيخان وغيرهما، في \"المعجم الصغير\" من حديث ابن عباس، وفيه زيادة\nأخرى منكرة، وقد تكلمت على إسناده هناك. والغريب أن الحافظ سكت عنه في\n\"الفتح\" (٨/١٧)، كما أنه سكت أيضًا عن حديث الترجمة، وقال:","vol":"13","page":890},{"text":"\"رواه الفاكهاني وصححه ابن حبان \"!\nفلم يتنبه للنكارة التي فيه، وهي قوله: \"وأشار بعصاه\"، فإنه يعارض قوله\nفي حديث ابن مسعود:\n\"فجعل يطعنها بعود في يده\".\nوأكد المعارضة بقوله في آخره:\n\"ولا يمسه\"، أي بعصاه، كما في رواية واهية جدًا للبيهقي في \"الدلائل\"\n(٥/٧٢) من طريق أخرى عن عبد الله بن دينار عَنْ ابْنِ عُمَرَ. ويعارض أيضًا\nحديث أبي هريرة بنحوه، وفيه:\n\" ... فَلَمَّا أَتَى عَلَى الصَّنَمِ جَعَلَ يَطْعُنُهُ فِي عَيْنَيهِ، وَيَقُولُ: ﴿جَاءَ الْحَقُّ ...﴾ \".\nرواه مسلم (٥/١٧٢)، والبيهقي وغيرهما.\nوكذلك لم يتنبه للنكارة المذكورة المعلق على \"الإحسان\" (١٤/٤٥٣)، فجعل\nحديث ابن مسعود الصحيح شاهدًا لهذا الحديث المنكر، دون أن يدري أنه شاهد\nعليه لا له! ولعله قلد في ذلك الحافظ ابن حجر!\n<span data-type=\"title\" id=toc-6423>٦٣٩٨ </span>- (يَا ثَابِتُ! أَلا تَرْضَى أَنْ تَعِيشَ حَمِيدًا، وتُقْتَلَ شَهِيدًا،\nوَتَدْخُلَ الْجَنَّةَ؟ قَالَ: بَلَى يَا رَسُولَ اللَّهِ! قال: فَعَاشَ حَمِيدًا، وَقُتِلَ\nشَهِيدًا يَوْمَ مُسَيْلِمَةَ الْكَذَّابِ) .\nضعيف.\nفيه اضطراب، وجهالة، وانقطاع.\n١ - أما الاضطراب، فمداره على ابن شهاب الزهري، وهو على وجوه:\nالأول: عنه عن إسماعيل بن ثابت: أن ثابت بن قيس الأنصاري قَالَ: يَا\nرَسُولَ اللَّهِ! لَقَدْ خَشِيتُ أَنْ أَكُونَ قَدْ هَلَكْتُ! قَالَ: لِمَ؟ قَالَ:","vol":"13","page":891},{"text":"١ - قَالَ: نَهَانَا اللَّهُ أَنْ نُحْمَدَ بِمَا لَمْ نَفْعَلْ، وَأجدني أُحِبُّ الْحَمْدَ.\n٢ - وَنَهَانَا عَنِ الْخُيَلاءِ، وَأجدني أُحِبُّ الْجَمَالَ.\n٣ - وَنَهَانَا أَنْ نَرْفَعَ صَوتَنَا فَوْقَ صَوْتِكَ، وَأَنَا امْرُؤٌ جَهِيرُ الصَّوْتِ!\nفَقَالَ رَسُولَ اللَّهِ ﷺ: ... فذكره.\nأخرجه ابن حبان (٢٢٧٠ - مواد)، والطبراني في \"المعجم الكبير\" (٢/٥٨/\n١٣١٤) من طريق يُونُسَ، عَنِ ابْنِ شِهَابٍ ... به.\nالثاني: عنه عن إسماعيل بن محمد بن ثابت الأنصاري: أن ثابت بن\nقيس الأنصاري ... فزاد (محمدًا) بين (إسماعيل) و(ثابت) .\nأخرجه الفسوي في \"التاريخ\" (١/٣٨٤)، والطبراني أيضًا (١٣١٥)، و\"الأوسط\"\nأيضًا (١/١٢٣/٢/٢٤٣١)، وكذا أبو نعيم في \"دلائل النبوة\" (٥٠١) من طرق\nعن الزهري.\nالثالث: قال إبراهيم بن سعد: عن ابن شهاب قال: أخبرني إسماعيل بن\nمحمد بن ثابت الأنصاري عن أبيه: أن ثابت بن قيس قال ... .\nأخرجه الحاكم (٣/٢٣٤)، ومن طريقه البيهقي في \"الدلائل\" أيضًا. وقال\nالحاكم:\n\"صحيح على شرط الشيخين\"! ووافقه الذهبي!\nوتابعه على هذا الوجه أبو ثابت بن ثابت بن قيس بن الشماس، قال ثني\nعمي إسماعيل بن محمد بن ثابت بن قيس بن شماس عن أبيه قال: ... فذكره\nنحوه.","vol":"13","page":892},{"text":"أخرجه الطبري في \"التفسير\" (٢٦/٧٥): حدثنا أبو كريب: ثنا زيد بن حباب،\nقال: ثنا أبو ثابت ... .\nومن هذا الوجه أخرجه الطبراني (١٣١٦)، لكن وقع فيه: حدثني أبو ثابت\nابن ثابت بن قيس بن شماس: حدثني أبي ثابت بن قيس بن شماس عن أبيه\nقال: ... فذكره.\nقلت: فأسقط من إسناده (إسماعيل بن محمد وقال: \"عن أبيه\" يعني:\nقيس بن شماس!\nوهذا خلط عجيب لا أدري أهو من أحد الرواة أو النساخ؟ فإن قيس بن شماس\nقال الحافظ في \"التهذيب\" (٨/٣٩٨):\n\"لا يدري أدرك الإسلام أم لا؟ قلت: جزم غير واحد أنه مات في الجاهلية\".\nالرابع: عن الزهري: أخبرني محمد بن ثابت الأنصاري: أن ثابت بن قيس\nالأنصاري قال: ... .\nأخرجه الطبراني (١٣١٣) من طريق معاوية بن يحيى عنه.\nوتابعه عنده (١٣١٠) صالح بن أبي الأخضر عنه.\nثم تابعه عنده أيضًا (١٣١١)، وكذا في \"المعجم الأوسط\" (١/٥٧/٤٢ - ط)\nعبد الرحمن بن عمرو الأوزاعي.\nوهذه الطرق الثلاث ضعيفة:\nأما الأولى: فمعاوية بن يحيى ضعيف - وهو الصدفي -.\nوأما الثانية: فصالح بن أبي الأخضر فقريب منه في الضعف.","vol":"13","page":893},{"text":"وأما الثالثة: فالأوزاعي إمام، لكن الضعف من شيخ الطبراني: أحمد بن\nمحمد بن يحيى بن حمزة الدمشقي، وأبوه كان اختلط - كما في \"اللسان\"\n(١/٢٩٥ و٥/٤٢٢ - ٤٢٣) -.\nالخامس: قال معمر: عن الزهري: أن ثابت بن قيس بن شماس قال: يا\nرسول الله!\nفأسقط كل الوسائط المتقدمة بين الزهري وثابت.\nأخرجه الطبري (٢٦/٧٦)، وعبد الرزاق (١١/٢٣٩/٢٠٤٢٥)، ومن طريقه\nالبيهقي (٦/٣٥٥) .\nفهذا ما وقفت عليه من وجوه الاضطراب، وهو علة من علل الحديث - كما\nهو معلوم -.\n٢ - وأما الجهالة، فهي في إسماعيل بن ثابت - كما في الوجه الأول - أو\nإسماعيل بن محمد بن ثابت - كما في الوجه الثاني والثالث - وهو الصواب لاتفاق\nأكثر الرواة عليه عن الزهري، ولذلك لم يذكره البخاري وابن أبي حاتم في كتابيهما\nإلا هكذا على الصواب، ولم يذكرا له راويًا غير الزهري. ويستدرك عليهما: أنه\nروى عنه أيضًا أبو ثابت بن ثابت بن قيس بن شماس - كما تقدم من رواية\nالطبري -. وكأنه هذا هو مستند ابن حبان حين ذكره في \"ثقاته\" (٤/١٦) برواية\nأبي ثابت هذا عنه.\nوكذلك ذكره الشيخان في \"الكنى\" من كتابيهما.\nنعم، ذكره ابن حبان في \"الثقات\" (٤/١٥) على الوجه الأول برواية الزهري!\nموهمًا أنهما اثنان،وهو وهم - كما قال الحافظ في \"التعجيل\" (ص ٣٧) -.","vol":"13","page":894},{"text":"ويتلخص من رواية أبي ثابت عن إسماعيل هذا أنه مجهول الحال، ولعل هذا\nهو وجه تقوية الحافظ لإسناده - كما يأتي -.\nعلى أن أبا ثابت هذا لا يعرف إلا برواية زيد بن حباب المتقدمة، فهو مجهول\nالعين. والله أعلم.\n٣ - وأما الإنقطاع، فهو ظاهر في الوجه الأول والثاني، لأن إسماعيل بن\nمحمد بن ثابت بن قيس لم يدرك جده ثابتًا، وقد أشار إلى ذلك البخاري بقوله\nفي ترجمة إسماعيل:\n\"مرسل\". وقال الحافظ في \"الفتح\" (٦/٦٢١) عقب الحديث:\n\"وهذا مرسل، قوي الإسناد، لأن إسماعيل لم يلحق ثابتًا \".\nقلت: وهو منقطع أيضًا: حتى لو صح أنه تلقاه عن أبيه محمد بن ثابت عن\nجده ثابت - كما في الوجه الثالث والرابع -، وهو ما استظهره الحافظ في آخر ترجمة\nمحمد بن ثابت من \"التهذيب\" قال (٩/٨٤):\n\"والظاهر أن رواية محمد عن أبيه وعن سالم أيضًا مرسلة، لأنهما قتلا يوم\nاليمامة وهو صغير، إلا أن يكون حفظ عن أبيه وهو طفل، وقد أوردوه في الصحابة\nعلى قاعدتهم، ولا تصح له صحبة، ولا يصح سماع الزهري منه أيضًا \".\nقلت: يشير بكلامه الأخير إلى تضعيف ما في الوجه الرابع من تصريح\nالزهري بالإخبار عن محمد بن ثابت. فهذا انقطاع ثالث.\nوثمة انقطاع رابع، وهو أظهر من كل ما سبق، وهو ما تقدمت الإشارة إليه\nفي الوجه الخامس.\nومن هذا التخريج والتحقيق يتبين للقراء الكرام خطأ تصحيح الحديث من","vol":"13","page":895},{"text":"الحاكم والذهبي مع الجهالة والانقطاع الذي في إسناده! ولا سيما أنهما صححاه\nعلى شرط الشيخين، وإسماعيل بن محمد وأبوه لم يخرجا لهما!\nوكذلك يتبين لمن وقف على تخريج المعلق على \"إحسان المؤسسة\" (١٦/١٢٥ -\n١٢٨) للحديث أنه ترك قراءه حيارى، حين سوَّد أربع صفحات في تخريجه، دون\nأن يبين لهم أن الحديث صحيح أو ضعيف! وكذلك فعل المعلق الداراني على\n\"الموارد\" (٧/٢٣٨ - ٢٤١)، لكن الأول صرح في طبعته لـ \"الموارد\" (٢/١٠٢٤) بأنه\nضعيف. فهلا نصح قراءه هناك بهذه الخلاصة! وفي ذلك دلالة على ما لا يخفى\nعلى كل لبيب!\nهذا، ولا يفوتني التنبيه على أن ما في الحديث من شهاداته ﷺ لثابت بن\nقيس بأنه من أهل الجنة، وخوفه ﵁ من رفعه صوته فوق صوت النبي\nصلى الله اله عليه وسلم قد صح ذلك من حديث أنس عند البخاري (٣٦١٣)، ومسلم (١/٧٧)،\nوابن حبان (٧١٢٤ و٧١٢٥)، والبيهقي (٦/٣٥٤)، وأحمد (٣/١٣٧ و١٤٦)،\nوغيرهم من طرق عن أنس، وفي بعضها أنه قتل شهيدًا يوم اليمامة. ﵁.\n<span data-type=\"title\" id=toc-6424>٦٣٩٩ </span>- (اللَّهُمَّ اغْفِرْ لِلأَنْصَارِ، وَلِذَرَارِيِّ الأَنْصَارِ، وَلِذَرَارِيِّ ذَرَارِيِّهِمْ،\nولِمَوَاليهم، ولِجِيْرَانِهم) .\nمنكر بزيادة \"الجيران\".\nأخرجه ابن أبي شيبة في \"المصنف (١٢/١٦٥/\n١٢٤٢٦)، ومن طريقه ابن حبان (٢٢٩٥ - الموارد)، والطبراني في \"المعجم الكبير\"\n(٥/٣٣/٤٥٣٤): حَدَّثَنَا زَيْدُ بْنُ حُبَابِ عَنْ هِشَامِ بْنِ هَارُونَ الأَنْصَارِيِّ قال:\nحَدَّثَنِي مُعَاذُ بْنُ رِفَاعَةَ بْنِ رَافِعٍ الزرقي عَنْ أَبِيهِ مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال (الصحيح)، غير هشام بن","vol":"13","page":896},{"text":"هارون، وَهُوَ مَجْهُولٌ - كما قال الحافظ في \"التقريب\" -، لأنه لم يرو عنه غير زيد\nابن حباب، ولذا قال الذهبي في \"الميزان\":\n\"لا يعرف\".\nوأما ابن حبان فوثقه (٧/٥٦٩) على قاعدته في توثيق المجهولين.\nثم أخرجه الطبراني والبزار أيضًا (٣/٣٠٦)، والمزي في \"التهذيب\" (٣٠/٢٦٢)\nمن طرق أخرى عن زيد بن حباب ... به. وقال البزار:\n\"لا يروى عن رفاعة إلا بهذا الإسناد\".\nقلت: وقد عرفت أنه ضعيف لجهالة راويه.\nوقد أخطأ في هذا الإسناد حافظان:\nأحدهما: الهيثمي، فإنه قال (١٠/٤٠):\n\"رواه البزار والطبراني، ورجالهما رجال الصحيح، غير هشام بن هارون، وهو\nثقة \".\nفقوله: \"ثقة\"، إنما هو اعتماد منه على توثيق ابن حبان المتقدم، وهو كثير\nالاعتماد عليه - كما يعرف ذلك العارفون بكتابه هذا -، وذلك من تساعله، بخلاف\nتلميذه الحافظ العسقلاني، فإنه متنبه لتساهل ابن حبان في التوثيق، بل وقد نبَّه\nعليه في مقدمة كتابه \"اللسان\"، وله الفضل الأول - بعد الله تعالى - في تنبهي\nلذلك في العصر الحاضر. أقول هذا تجاوبًا مني مع قول نبيي ﷺ: \"لا يشكر الله\nمن لا يشكر الناس \" فجزاه الله خيرًا.\nثم جرى الحافظ على هذا الانتباه، فكثيرًا ما نراه لا يوثق من تفرد ابن حبان\nفي توثيقه، بل نراه يقول فيه: \"مقبول\"، أو \"مستور\"، أو \"مجهول\"، وكنت","vol":"13","page":897},{"text":"قدمت منذ ثلاثين سنة ونيف للطلاب في (الجامعة الإسلامية) درسًا عمليًا في\nذلك على بعض التراجم، فطلبت من أحد الطلاب أن يستخرج أي ترجمة من\nكتاب \"خلاصة تذهيب الكمال\"، قال في صاحبها: \"وثقه ابن حبان\"، وأن\nيستخرجها من \"تقريب الحافظ\"، فسيجد أنه قال فيها قولًا من أقواله الثلاثة التي\nذكرتها آنفًا، ففعل في عدة تراجم، فكانت النتيجة ما ذكرت!\nولا أذهب بالقراء بعيدًا، فالمثال بين أيديهم، فهذا هشام بن هارون الراوي لهذا\nالحديث، قد عرفت تصريح الحافظ بأنه: \"مجهول\" في كتابه \"تقريب التهذيب\"\nالذي أصله كتابه \"تهذيب التهذيب\"، وقد ذكر فيه توثيق ابن حبان.\nإذا عرفت هذا، فتذكر أن لكل جواد كبوة، بل كبوات، ولكن الأمر كما قال\nالله: ﴿إن الحسنات يذهبن السيئات﴾، فالعبرة بما يغلب على الشخص من خير أو\nشر، أو علم أو جهل، أو صواب أو خطأ.\nأقول: هذا لأن الحافظ الآخر - المشار إليه آنفًا -، إنما هو الحافظ العسقلاني نفسه!\nفقد قال عقب حديث البزار في كتابه \"مختصر زوائد البزار \" (٢/٣٧٤ - ٣٧٥):\n\"إسناده صحيح \"!\nويغلب على ظني أنه لا يمكن لمثله أن يقع في مثل هذا الخطأ لو أنه رجع إلى\nترجمة هشام وتذكر جهالته. ولو فرض أنه رجع وتسامح، لما زاد على القول بأن\nإسناده حسن! ولكنه - فيما يظن - استقرب الأمر، واعتمد على توثيق شيخه\nإياه. والله أعلم.\nوقريب من هذا الوهم قول المعلق على \"الإحسان\" (١٦/٢٧٢):\n\"حديث حسن لغيره، هشام بن هارون ذكره المؤلف في \"الثقات\"، وقد\nتوبع ... \".","vol":"13","page":898},{"text":"يشير إلى ما أخرجه الطبراني برقم (٤٥٣٣): حدثنا العباس بن الفضل\nالأسفاطي: ثنا إبراهيم بن يحيى الشجري: ثنا أبي عن عبيد بن يحيى عن\nمعاذ بن رفاعة ... به. وقال المومي إليه عقبه:\n\"وهذا إسناد حسن في \"المتابعات\".\nوأقول: هذه دعوى مجردة عن الدليل، فهي مردودة، فكيف إذا انضم إلى ذلك\nما يبطلها؟! وذلك من وجهين:\nالأول: أنه إسناد واهٍ، مسلسل بالضعفاء:\n١ - عبيد بن يحيى - وهو:المدني -: لم يوثقه غير ابن حبان (٧/١٥٨)، ولم\nيرو عنه غير يحيى بن محمد بن هانئ الشجري، فهو مجهول.\n٢ - يحيى بن محمد الشجري - المذكور -: لم يوثقه أيضًا غير ابن حبان\n(٩/٢٥٥)، بل قال أبو حاتم (٤/٢/١٨٥):\n\"ضعيف الحديث\". وقال الساجي:\n\"في حديثه مناكير وأغاليط، وكان فيما بلغني ضريرًا يلقن\".\n٣ - إبراهيم بن يحيى الشجري: وثقه ابن حبان أيضًا، وتابعه الحاكم، كما\nفي \"التهذيب\" للحافظ، وقال:\n\"وقال الأزدى: منكر الحديث عن أبيه، وقال أبو إسماعيل الترمذي: لم أر\nأعمى قلبًا منه، قلت له: حدثكم إبراهيم بن سعد؟ فقال: حدثكم إبراهيم بن سعد \"!\nقلت: فمثله في الغفلة مما لا يصح للاسشهاد به، ولعل الساجي والأزدي\nباستنكارهما لحديثه أشارا إلى حديثه هذا، فإنه عن أبيه، فكيف وفوقه الضعيف\nوالمجهول؟!","vol":"13","page":899},{"text":"٤ - بقي شيخ الطبراني العباس بن الفضل الأسفاطي: فهو غير معروف،\nأورده ابن الأثير في \"اللباب \"، ولم يذكر فيه ما يدل على حاله.\nهذا هوالوجه الأول.\nوأما الوجه الآخر: فهو أن الحديث قد صح عن زيد بن أرقم، ومن طرق عن\nأنس بن مالك، عند مسلم (٧/١٧٣)، وكذا البخاري (٤٩٠٦) - مختصرًا -،\nوالترمذي (٣٨٩٨ و٣٩٠٥)، وابن حبان (٧٢٣٦ و٧٢٣٨)، والطيالسي (٦٨٠)،\nوابن أبي شيبة (١٢٤١٢)، وأحمد (٤/٣٦٩ و٣٧٢) و(٣/١٣٩ و١٥٦ و١٦٢ و٢١٣\nو٢١٦) بألفاظ مختلفة، يزيد بعضهم على بعض، ومع ذلك فليس فيها ذكر لتلك\nاللفظة: (وللجيران)، فدل ذلك على نكارتها وضعفها، وهذا مما لا يتنبه له ذلك\nالمعلق وأمثاله، ممن غالب علمهم التخريج دون التحقيق!\nوفي بعض الطرق عن أنس سبب دعاء النبي صلى الله عليه بالمغفرة للأنصار، وهو ما\nرواه من طرق ثلاثة الأمام أحمد (٣/١٣٩ و٢١٣ و٢١٦ - ٢١٧) عن أنس رضي\nالله عنه قال:\nأَتَتْ الْأَنْصَارُ النَّبِيَّ ﷺ بِجَمَاعَتِهِمْ فَقَالُوا: إِلَى مَتَى نَنْزَعُ مِنْ هَذِهِ الْآبَارِ؟ فَلَوْ\nأَتَيْنَا رَسُولَ اللَّهِ ﷺ، فَدَعَا اللَّهَ لَنَا، فَفَجَّرَ لَنَا مِنْ هَذِهِ الْجِبَالِ عُيُونًا فَجَاءُوا بِجَمَاعَتِهِمْ\nإِلَى النَّبِيِّ ﷺ، فَلَمَّا رَآهُمْ، قَالَ:\n\"مَرْحَبًا وَأَهْلًا، لَقَدْ جَاءَ بِكُمْ إِلَيْنَا حَاجَةٌ \". قَالُوا: إِي وَاللَّهِ يَا رَسُولَ اللَّهِ! فَقَالَ:\n\"إِنَّكُمْ لَنْ تَسْأَلُونِي الْيَوْمَ شَيْئًا إِلَّا أُوتِيتُمُوهُ، وَلَا أَسْأَلُ اللَّهَ شَيْئًا إِلَّا أَعْطَانِيهِ \".\nفَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ، فَقَالُوا:\nالدُّنْيَا تُرِيدُونَ؟! فَاطْلُبُوا الْآخِرَةَ، فَقَالُوا بِجَمَاعَتِهِمْ: يَا رَسُولَ اللَّهِ! ادْعُ اللَّهَ لَنَا\nأَنْ يَغْفِرَ لَنَا! فَقَالَ:","vol":"13","page":900},{"text":"\" اللَّهُمَّ! اغْفِرْ لِلْأَنْصَارِ، وَلِأَبْنَاءِ الْأَنْصَارِ، وَلِأَبْنَاءِ أَبْنَاءِ الْأَنْصَارِ\". قَالُوا: يَا\nرَسُولَ اللَّهِ! وَأَوْلَادِنَا مِنْ غَيْرِنَا. قَالَ:\n\" وَأَوْلَادِ الْأَنْصَارِ \". قَالُوا: يَا رَسُولَ اللَّهِ! وَمَوَالِينَا. قَالَ:\n\"وَمَوَالِي الْأَنْصَارِ\".\nوإسناده جيد، وهو على شرط مسلم، وأخرجه البزار (٢٨٠٨ و٢٨٠٩) من\nالطريقين الأولين، وأحدهما يقوي الآخر، وصححه الحاكم (٤/٨٠) ! ووافقه\nالذهبي!\nوله عند أحمد (٣/٢١٧) طريق رباع عَنْ أُمِّ الْحَكَمِ بِنْتِ النُّعْمَانِ بْنِ صُهْبَاء (*):\nأَنَّهَا سَمِعَتْ أَنَسًا يَقُولُ: عَنْ النَّبِيِّ ﷺ مِثْلَ هَذَا، غَيْرَ أَنَّهُ زَادَ فِيهِ:\n\"وَكَنَائِنِ الْأَنْصَارِ\".\nلكن أم الحكم هذه لا يعرف حالها، كما قال الحافظ، ومن قبله الحافظ الذهبي\nذكرها في (كنى النسوة المجهولات) في آخر \"الميزان\".\n<span data-type=\"title\" id=toc-6425>٦٤٠٠ </span>- (لَمَا أُسْرِيَ بِي، مَرَّت بِي رَائِحَةٌ طَيْبَةٌ، فَقُلْت: ما هَذِه\nالرَائِحَةُ؟ فقَالُوا: هَذِه رَائِحَةُ مَاشِطَةِ ابْنَةِ فِرْعَوْنَ وَأَوْلَادِهَا، كَانَتْ\nتمشُطُها فَوَقَعَ الْمِشْطُ من يَدِهَا. فَقَالَت: باسمِ اللهِ. فَقَالَت ابْنَتُه: أبِي؟\nفَقَالَت: لَا، قَالَت: بَل رَبِّي وَرَبُّك وَرَبُّ أبِيك. فَقَالَت: أَخْبَر بِذَلِك أبِي؟ !\nقَالَت: نَعَم، فأَخْبَرتْه، فَدَعَا بِهَا وبوَلَدِهَا، [فَقَال: ولَك رَبٌّ غَيْرِي؟!\nقَالَت: نَعَم، رَبِّي وَرَبُّك الله. فَأَمَر بنُقْرَةٍ من نُحَاسٍ فَأُحْمِيَتْ]، فَقَالَت:\nلِي إلِيك حَاجَةٌ، فقال: مَا هِي؟ قَالَت: تَجْمَعُ عِظَامِي وَعِظَامَ وَلَدِي\n_________\n(*) في الأصل: \"صهبان\"، تبعًا لنسخة الشيخ من \"المسند\"، وفي غيرها: \"صهبان\"،\nوهو الصواب، كما في \"التقريب\". (الناشر) .","vol":"13","page":901},{"text":"َتَدْفِنُهُ جَمِيَعًا؟ فَقَال: ذَلِك لَك علِينا من الْحَقِّ، فَأَتَى بأولَادِها فَأَلْقَى\nوَاحِدًا وَاحِدًا حَتَّى إِذا كَان آخَرُ وَلَدِهَا - وكَان صبِيًا مُرْضَعًا، فَقَال:\nاصْبِرِي يَا أُمَّاهُ، فَإِنَّك عَلَى الْحَقِّ، ثم أُلْقِيَتْ مَع وَلَدِهَا) .\nمنكر.\nأخرجه الحاكم (٢/٤٩٦)، والبزار (١/٣٧/٥٤) عن حماد بن سلمة:\nأنبأ عطاء بن السائب عن سعيد بن جبير عَنْ اِبْنِ عَبَّاسٍ ... مرفوعًا. وقال الحاكم:\n\"حديث صحيح الإسناد\"! ووافقه الذهبي!\nوليس كما قالا، فإن عطاء بن السائب كان اختلط، وقد روى عنه ابن سلمة\nفي حالة الاختلاط - كما سبق بيانه في: \"لم يتكلم في المهد إلا ثلاثة ... \" (رقم\n٨٨٠) -.\nثم إنه قد صح أن الذي قال لأمه: اصبري يا أماه! فإنك على الحق \" ... إنما\nهو غلام الاخدود - كما رواه أحمد وغيره، وسبق تبيانه هناك -.\n<span data-type=\"title\" id=toc-6426>٦٤٠١ </span>- (ليلةَ أُسْرِيَ بي انتهيتُ إلى قصرٍ من لُؤْلُؤْةٍ تتلألأ نورًا،\nوأُعطِيتُ ثلاثًا:\nإنك سيِّدُ المُرْسَلِين وإمامُ المُتَّقِينَ، وقائدُ الغُرِّ المُحَجَّلِينَ) .\nمنكر.\nأخرجه البزار (١/٤٩/٦٠ - الكشف) من طريق جعفر بن زياد الأحمر\nعن الهلال الصيرفي: ثنا أبو كثير الأنصاري: ثنا عبد الله بن أسعد بن زرارة\nقال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا متن منكر، مخالف لأحاديث الإسراء والكثيرة حتى ما كان منها\nضعيفًا! وإسناده ضعيف. قال الهيثمي في \"المجمع\" (١/٧٨):\n\" رواه البزار، وفيه هلال الصيرفي عن أبي كثير الأنصاري، ولم أر من ذكرهما\"!","vol":"13","page":902},{"text":"كذا قال! وفيه غرابة، فإن هلال الصيرفي قد أورده البخاري وابن أبي حاتم\nفي \"كتابيهما\" برواية جعفر هذا، ولم يذكرا فيه جرحًا ولا تعديلًا، وكذلك ذكره\nابن حبان في \"ثقاته\" (٧/٥٧٢)، فهومجهول.\nوأما أبو كثير الأنصاري: فلم أجده إلا في \"المقتنى\" للذهبي قال (٢/٣٠/\n٥١٩٥) فيه:\n\"سمع عليًا، وعنه إسماعيل بن مسلم العبدي ... كأنه رفيع\".\nقلت وقد أورده الدولابي في \"الكنى\" (٢/٩٠) من رواية عمران بن حدير قال:\nسمعت أبا كثير رفيعًا يقول: سمعت عليًا يقول: ...، فذكر أثرًا في الظلم والعدل.\nفإن كان أبو كثير الأنصاري هو رفيعًا هذا، فهو مستور، لرواية ثقتين عنه،\nإسماعيل وعمران، والله سبحانه أعلم.\nثم رأيت في الرواة: (هلال بن أبي حميد الوزان أبو جهم الصيرفي)، ويقال فيه\nغير هذا، وهو ثقة من رجال الشيخين، فاحتمل أن يكون هو هذا، فإنه من طبقته،\nولكنهم قد فرقوا بينهما، ومنهم الإمام البخاري، وإن خالفه الخطيب البغدادي، وقد\nأطال النفس جدًا في بيان رأيه، وأن هذا الحديث هو من رواية هلال بن أبي حميد\nالمذكور، وساق في ذلك روايات كثيرة بمتونها، وغالبها منكر جدًا، لأنها جعلت\nالخصال الثلاث لعلي ﵁، حتى خصلة \"سيد المرسلين\"! وهذا باطل ظاهر\nالبطلان، وإن كان في أكثرها جعلت \"سيد المسلمين\"، وهذا وإن كان أهون، فإنه\nباطل أيضًا لوجوه لا مجال الآن لذكرها. وعلى كل حال، فعلى فرض صحة مخالفة\nالخطيب، فذلك لا يعني ثبوت الحديث، لبقاء جهالة أبي كثير الأنصاري أولًا.\nولأن الرواة قد اضطربوا في إسناده ثانيًا على وجوه كثيرة، بيَّنها الخطيب بيانًا\nشافيًا في كتابه \"الموضح\" (١/١٨٦ - ١٩٢)، لا يتوقف كل من وقف عليها عن","vol":"13","page":903},{"text":"الحكم على الحديث بالضعف - إن لم أقل بالبطلان -، فمن شاء الاطلاع عليها،\nرجع إليه. وقد لخص الحافظ في ترجمة عبد الله بن أسعد بن زرارة كلام الخطيب\nفي اضطراب سنده، وختم ذلك بقوله:\n\"ومعظم الرواة في هذه الأسانيد ضعفاء، والمتن منكر جدًا. والله أعلم \".\nومن ذلك الاضطراب رواية عمرو بن الحصين العقيلي: ثنا هلال بن أبي\nحميد عن عبد الله بن أسعد بن زرارة عن أبيه قال: قال رسول الله ﷺ:\n«أوحي إلي في علي ثلاث: أنه سيد المسلمين، وإمام المتقين، وقائد الغر\nالمحجلين» .\nأخرجه ابن عدي في \"الكامل\" (٧/١٩٩)، والحاكم (٣/١٣٧ - ١٣٨)،\nوالخطيب (١/١٩٢)، لكن وقع فيه: \"سيد المرسلين\"، وقال الحاكم:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\"قلت: أحسبه موضوعًا، وعمرو وشيخه متروكان\".\nوحديث الترجمة عزاه السيوطي في \"الدر المنثور\" (٤/١٥٣) لأبي قاسم\nالبغوي أيضًا وابن قانع - كلاهما في \"معجم الصحابة\" - وابن عساكر.\nوعزاه الحافظ في \"الإصابة\" لأبي بكر بن أبي شيبة أيضًا وابن السكن والحاكم.\nوأظن أن عزوه للحاكم وهم، التبس عليه حديث الترجمة بحديث عمرو بن\nالحصين المذكور قريبًا. والله أعلم.\n<span data-type=\"title\" id=toc-6427>٦٤٠٢ </span>- (الأنصارُ مِحْنَةٌ) .\nمنكر.\nأخرجه البخاري في \"التاريخ\" (٢/١/٤٨٤ - ٤٨٥)، وابن أبي شيبة","vol":"13","page":904},{"text":"في \"المصنف\" (١٢/١٥٩/١٢٤٠٩)، وأحمد (٥/٢٨٥ و٦/٧)،البزار (١/٥٢/٦٧)،\nوالطبراني في \"المعجم الكبير\" (٦/٢٤/٥٣٧٧) من طريق حَمَّاد بْن زَيْدٍ: ثَنَا\nعَبْدُ الرَّحْمَنِ بْنُ أَبِي شُمَيْلَةَ عَنْ رَجُلٍ رَدَّهُ إِلَى سَعِيدٍ الصَّرَّافِ عَنْ إِسْحَاقَ بْنِ\nسَعْدِ بْنِ عُبَادَةَ عَنْ أَبِيهِ سَعْدِ بْنِ عُبَادَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nولم يذكر بعضهم الرجل.\nوكذلك رواه أبو داود في \"فضائل الأنصار\"، كما رواه من طريقه الحافظ المزي\nفي ترجمة الصرَّاف هذا من \"التهذيب\" (١١/١٢٧)، وسقط من \"البزار\" ما بين\nحماد والصرَّاف، فلا أدري أهو من النساخ، أو هكذا وقع الرواية له؟ وقال عقبه:\n\"لا نعلمه بهذا اللفظ إلا من هذا الوجه\".\nقلت: وهو منكر، فإن لفظ الحديث عند المذكورين غير البخاري:\n\" إِنَّ هَذَا الْحَيَّ مِنْ الْأَنْصَارِ مِحْنَةٌ، حُبُّهُمْ إِيمَانٌ، وَبُغْضُهُمْ نِفَاقٌ \".\nفجملة الحب واليغض ثابتة في أحاديث صحيحة، منها حديث البراء في\n\"الصحيحن\"، وهو مخرج في \"الصحيحة\" (١٩٧٥)، وهذا اللفظ: (محنة) لم نره\nإلا بهذا الإسناد، وهو ضعيف مظلم، مسلسل بالعلل:\nالأولى: إسحاق بن سعد بن عبادة: لا يعرف إلا في هذه الرواية، ولم يوثقه\nغير ابن حبان (٤/٢١)، ولذلك قال الذهبي في \"الميزان\":\n\"لا يكاد يعرف \". وقال الحافظ:\n\"مستور مقل\".\nالثانية: الرجل الراوي عنه: لم يسم، فهو كجهول.","vol":"13","page":905},{"text":"الثالثة: الراوي عنه عبد الرحمن بن أبي شميلة: مجهول الحال، قال ابن\nالمديني:\n\"لا أعلم روى عنه غير حماد بن زيد ومروان بن معاوية \". ولم يوثقه غير ابن\nحبان (٧/٧٩)، وقال الحافظ:\n\"مقبول\". أي: عند التابعة، وإلا، فليِّن الحديث عند التفرد - كما هنا -.\n<span data-type=\"title\" id=toc-6428>٦٤٠٣ </span>- (لَا تَزَالُ الْمَرْأَةُ تَلْعَنُهَا الْمَلَائِكَةُ، أَوْ يَلْعَنُهَا اللَّهُ وَمَلَائِكَتُهُ،\nوَخُزَّانُ الرَّحْمَةِ وَالْعَذَابِ مَا انْتَهَكَتْ مِنْ مَعَاصِي اللَّهِ شَيْئًا) .\nمنكر.\nأخرجه البزار في \"مسنده\" (١/٧٣/١١٠) من طريق فُضَيْلِ بْنِ\nسُلَيْمَانَ: أَنْبَأَنَا مُوسَى بْنُ عُقْبَةَ عَنْ عُبَيْدِ بْنِ سَلْمَانَ الْأَغَرِّ عَنْ أَبِيهِ عَنْ مُعَاذِ بْنِ\nجَبَلٍ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله ثلال علل:\nالأولى: عبيد بن سليمان الأغر: اختلف فيه الشيخان: البخاري وأبو حاتم،\nفليَّنه الأول، وقال أبو حاتم:\n\"بل يحول من (الضعفاء) \" - كما في \"الميزان\" -. ونصه في \"الجرح\" (٢/٢/\n٤٠٧):\n\"لا أرى فِي حَدِيثِه إنكارًا، يحوَّل من \"كتاب الضعفاء\" الذي ألفه البخاري\".\nوذكره ابن حبان في \"الثقات\" (٧/١٥٦) .\nوالثانية: فضيل بن سليمان: فإنه مع كونه من رجال الشيخين، فإنه كثير\nالخطأ - كما قال الحافظ في \"التقريب\" -. ولم يذكر فيه الذهبي في \"الكاشف\" إلا\nأقوال الجارحين، ولعله هو علة هذا الإسناد.","vol":"13","page":906},{"text":"والثالثة: النكارة في المتن: فإن فيه مبالغة ظاهرة، غير معروفة في الأحاديث\nالصحيحة، فإن اللعنة لا يستحقها من ارتكب شيئًا ما من المعاصي،ولا معنى\nلتخصيص النساء بها. والله تعالى أعلم.\n<span data-type=\"title\" id=toc-6429>٦٤٠٤ </span>- (لَوَدِدْتُ أَنَّ بَيْنِي وَبَيْن أَهل نَجْرَانَ حجابًا، من شِدَّةِ\nما كَانُوا يُجَادِلُونه ﷺ) .\nضعيف.\nأخرجه ابن عبد الحكم في \"فتوح مصر\" (ص ٣٠١): حدثنا عبد الملك\nابن مسلمة وأبو الأسود النضر بن عبد الجبار عن ابن لهيعة عن سليمان بن زياد\nعن عبد الله الحارث بن جزء: أن رسول الله ﷺ قال: ... فذكره.\nوأخرجه البزار في \"مسنده\" (١/٩٨/١٧١ - الكشف): حدثنا محمد بن\nإسحاق: ثنا الأسود: ثنا ابن لهيعة.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات، إلا أن ابن لهيعة ضعيف\nالحديث فيما رواه عنه غير العبادلة ونحوهم، والمذكوران ليسا منهم.","vol":"13","page":907},{"text":"<span data-type=\"title\" id=toc-6430>٦٤٠٥ </span>- (إِنِّي لأعرف أُنَاسًا مَا هُمْ أَنْبِيَاءَ وَلَا شُهَدَاءَ، يَغْبِطُهُمْ الْأَنْبِيَاءُ\nوَالشُّهَدَاءُ بمنزلَتِهم يَوْمَ الْقِيَامَةِ: الذين يحبون الله ويحببونه إلى خلقه،\nيأمرونهم بطاعةِ اللهِ، فإذا أطاعوا اللهَ، أحبَّهم اللهُ) .\nموضوع.\nأخرجه البزار (ص ٢١ - مختصر الزوائد) عن سعيد بن سلام: ثنا\nعمر بن محمد عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد: أن النبي ﷺ\nقال: ... فذكره. وقال:\n\"لم يُتابع سعيد على هذا \". قال الحافظ:","vol":"13","page":907},{"text":"\"قال الشيخ - يعني شيخه الهيثمي -: وهو كذاب، كذبه أحمد\". وقال\nالهيثمي في \"مجمع الزوائد\" (١/١٢٦):\n\"رواه البزار، وفيه سعيد بن سلام العطار، وهو كذاب \".\nقلت: ثم طبع \"المختصر\" بتحقيق صبري بن عبد الخالق، وهو فيه (١/١١٨/\n٧٧) . وطبع قبله أصله \"كشف الأستار عن زوائد البزار\" بتحقيق الشيخ حبيب\nالرحمن الأعظمي غفر الله له، وهو فيه (١/٨٥/١٤٠) .\nوأخيرًا طبع ثلاثة مجلدات من أصله وهو \"البحر الزخار المعروف بمسند البزار \"\nتحقيق الأخ الفاضل الدكتور محفوظ الرحمن، ينتهي الثالث منها بأواخر مسند\nسعد بن أبي وقاص.\n<span data-type=\"title\" id=toc-6431>٦٤٠٦ </span>- (كَانَ آخِرُ مَا عَهِدَ إِلَيْنَا أَنْ قَالَ:\nعَلَيْكُمْ بِكِتَابِ اللَّهِ، وَسَتَرْجِعُونَ إِلَى قَوْمٍ يُحِبُّونَ الْحَدِيثَ عَنِّي،\nفَمَنْ قَالَ عَلَيَّ مَا لَمْ أَقُلْ، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ، وَمَنْ حِفْظَ عَنِّي\nشَيْئًا، فَلْيُحَدِّثْهُ) .\nضعيف.\nأخرجه أحمد (٤/٣٣٤)، والطبراني في \"المعجم الكبير\" (١٩/٢٩٥)،\nوالدولابي في \"الكنى\" (١/٥٧)، وابن خزيمة في \"حديث علي بن حجر\" (٣٨/١)،\nوابن الضريس في \"فضائل القرآن\" (٤٥ - ٤٦) عن اللَيْث بْن سَعْدٍ، والحاكم\n(١/١١٣)، والبزار في \"مسنده\" (١/١١/٢١٦ - كشف الأستار) جملة التَّبّوُّؤ فقط\nمن طريق عبد الله بن وهب، كلاهما من طريق عَمْرِو بْنِ الْحَارِثِ عَنْ يَحْيَى بْنِ\nمَيْمُونٍ الْحَضْرَمِيِّ: أَنَّ أَبَا مُوسَى الْغَافِقِيَّ سَمِعَ عُقْبَةَ بْنَ عَامِرٍ الْجُهَنِيَّ يُحَدِّثُ عَلَى\nالْمِنْبَرِ عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ، فَقَالَ أَبُو مُوسَى: إِنَّ صَاحِبَكُمْ هَذَا غافل أَوْ\nهَالِكٌ، إِنَّ رَسُولَ اللَّهِ ﷺ كان ... .","vol":"13","page":908},{"text":"والسياق لأحمد، وكان فيه بعض الأخطاء المطبعية فصححتها من غيره.\nوقال الحاكم:\n\" رواة هذا الحديث عن آخرهم محتج بهم، فأما أبو موسى مالك بن عبادة\nالغافقي فإنه صحابي سكن مصر، وهذا الحديث من جملة ما خرجناه عن\nالصحابي - إذا صح إليه الطريق - على أن وداعة الجهني قد روى أيضا عن مالك\nبن عبادة الغافقي \".\nقلت: وفي هذا العطف نظر عندي، لأن ظاهره يعني:\nوداعة الجهني روى عن مالك بن عبادة بإسناد آخر غير هذه الطريق، وهذا مما\nلم يذكره أحد - فيما علمت -، وإنما وقع ذلك في هذا الإسناد من بعض الرواة، فقد\nأخرجه البخاري في \"التاريخ\" (٤/١/٣٠١ ٣٠٢)،وابن الحكم في \"فتوح مصر\"\n(ص ٣٠٥/٢٠)، وابن عدي في \"الكامل\" (١/١٢)، والدولابي أيضًا من طرق عن\nعبد الله بن وهب عن عمرو بن الحارث: أن يحيى بن ميمون حدثه: أن وداعة\nالحمدي حدثه: أنه كان بجنب مالك بن عبادة أبي موسى الغافقي وعقبة بن\nعامر الجهني [يقص]، فقال مالك ... إلخ، فزاد في السند: (وداعة الحمدي) .\nوتابعه ابن بكير عن الليث عن عمرو ... به.\nأخرجه البخاري أيضًا معلقًا.\nوتابعه ابن لهيعة عن عمرو ... به.\nأخرجه أبو عبيد في \"فضائل القرآن\" (٢٨)، والطبراني (١٩/٢٩٦) .\nوبهذا التخريج يتبين أن الرواة اختلفوا على الليث بن سعد وعبد الله بن وهب\nفي إسناد هذا الحديث، فمنهم من ذكر فيه وداعة الحمدي، ومنهم من لم يذكره،","vol":"13","page":909},{"text":"وإن مما لا شك فيه - على ما تقتضيه القواعد الحديثية - أن الأول أرجح، لأنها زيادة\nمن ثقات، فهي مقبولة، ولا سيما وهم أكثر، ومعهم رواية ابن لهيعة التي لم\nيختلف عليه فيها، وهو ممن يستشهد به - كما هو معروف -.\nوعلى ذلك فينبغي أن ننظر في حال (وداعة الحمدي) هذا، فأقول:\nلم يذكروا فيه أكثر مما في هذا الإسناد: أنه روى عن مالك بن عبادة، وعنه\nيحيى بن ميمون. هكذا في كتاب البخاري وابن أبي حاتم و\"ثقات ابن حبان\"،\nذكره أولًا في (التابعين)، وقال (٥/٤٩٦):\n\"عداده في أهل مصر والشام، روى عنه أهلها ويحيى بن ميمون \".\nثم ذكره ثانيًا في (أتباع التابعين)، وقال (٧/٥٦٦):\n\"وداعة الغافقي - مكان: (الحمدي) - روى عن أبي موسى الغافقي،روى\nعنه يحيى بن ميمون\".\nقلت: وهذا من تناقضاته الظاهرة، فإن أبا موسى الغافقي صحابي باتفاقهم،\nوقد ذكره ابن حبان نفسه في \"الصحابة\" - كما تقدم -. فكيف يذكره في (أتباع\nالتابعين) أيضًا؟!\nثم إن الصحيح في نسبة: (وداعة) إنما هي: (الحميدي) ... لا: (الغافقي)\n- كما حققه المعلق على \"تاريخ البخاري\" -، ولعل نسبة (الجهني) - التي تقدمت\nفي كلام الحاكم - محرفة من الناسخ أو الطابع من: (الحمدي) . والله أعلم.\nويتلخص مما ذكر: أن الرجل مجهول لا يعرف إلا بهذه الرواية، فهو علة هذا\nالحديث، فهو يخدج فيما أشار إليه الحاكم إلى صحته في كلامه الذي نقلته قبل.\nوتمام كلامه:","vol":"13","page":910},{"text":"\"وهذا الحديث قد جمع لفظتين غريبتين:\nإحداهما: \"فمن حفظ شيئًا فليحدث به \"، وقد ذهب جماعة من أئمة الإسلام\nإلى أنه ليس للمحدث أن يحدث بما لا يحفظه.\nوالأخرى: «سترجعون إلى قوم يحبون الحديث عني» \".\nقلت: ولغرابة هذه اللفظة، أخرجت الحديث في هذه \"السلسلة\" لجهالة\n(وداعة)، ولأني لم أجد لها شاهدًا، ولأنها قد تستغل من بعض أعداء السنة،\nويتخذها سلاحًا لمحاربة الحديث،والدعوة إلى الاعتماد على القرآن وحده، ولا\nيخفى ما في ذلك من الضلال، بل والخروج عن الإسلام. والله المستعان.\nوفي ذهني أنني كنت قرأت في بعض الروايات أن هذه اللفظة إنما هي من\nقول عمر ﵁، وقد بحثت عنه، فلم يتيسر لي العثور عليه، فمن كان\nعنده علم، فليدلنا عليه، وله من الله أحسن الجزاء، ومني عاطر الثناء.\nوسائر الحديث مما لا شك في صحته، بخاصة فقرة (التبوُّؤ)، فإنها متواترة\n- كما هو معلوم عند أهل الحديث والسنة -.\n<span data-type=\"title\" id=toc-6432>٦٤٠٧ </span>- (ثَلَاثَةٌ لَا يَرِيحُونَ رِيحَ الْجَنَّةِ: رَجُلٌ ادَّعَى إِلَى غَيْرِ أَبِيهِ،\nوَرَجُلٌ كَذَبَ عَلَى نَبِيِّه، وَرَجُلٌ كَذَبَ عَلَى عَيْنَيْهِ) .\nضعيف جدًا.\nأخرجه البزار في \"مسنده\" (١/١١٦/٢١٤):حدثنا محمد بن\nمسكين: ثنا يحيى بن حسان: ثنا عَبْدُ الرَّزَّاقِ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ\nالْمُسَيِّبِ عَنْ أَبِي هُرَيْرَةَ قال: ... فذكره موقوفًا عليه.\nورفعه بعضهم: أخرجه ابن عساكر في \"تاريخ دمشق\" (٢/٧٧٧) من طريق\nإسحاق بن عقيل بن عَبْدُ الرَّزَّاقِ - يعني: ابْنُ عُمَرَ الدِّمَشْقِيُّ قال سمعت","vol":"13","page":911},{"text":"جدي عَبْدَ الرَّزَّاقِ ابْنُ عُمَرَ: نا الزُّهْرِيُّ ... به مرفوعًا، إلا أنه وقع فيه: \"ورجل\nكذب عليَ \".\nأورده في ترجمة إسحاق هذا برواية محمد بن محمد بن سليمان الباغندي\nفقط عنه هذا الحديث، ولم يزد، فهو مجهول. وقال البزار:\n\"لا يروى عن أبي هريرة إلا بهذا الإسناد، تفرد به عبد الرزاق بن عمر، وهو\nدمشقي، وقال بعض من روى عنه: (أيلي)، وقد حدث عن عبد الرزاق بن عمر:\nعبد الغفار بن داود ويحيى بن حسان \".\nقلت: وهو الثقفي أبو بكر الدمشقي الكبير، له ترجمة في \"التهذيب\" تمييزًا، وهو من\nالضعفاء الذي ضعفهم جمع من الحفاظ، بل قال ابن معين:\n\"كذاب\". وقال الحافظ في \"التقريب\":\n\"متروك الحديث عن الزهري، ليِّن في غيره \".\nوتفصيل هذا التفريق في \"تهذيبه.\n<span data-type=\"title\" id=toc-6433>٦٤٠٨ </span>- (يَا أبا الدَّرْدَاءِ! إِذا أَذَاك البراغيثُ فَخُذْ قَدَحًا من مَاء،\nوَاقْرَأ عليه سَبْعَ مَرَّاتٍ: ﴿وَمَا لَنا أَن لَا نتوكلَ عَلَى اللهِ﴾ الْآيَة، فَإِنْ\nكُنْتُم آمَنْتُم بالله فَكُفُّوا شَرَّكُم وأَذَاكم عَنَّا ثم تَرُشَّ حَوْلَ فِرَاشِك،\nفَإِنك تَبِيتُ تِلْك اللَّيْلَةَ آمِنًا من شَرِّهِم) .\nمنكر.\nأخرجه الديلمي في \"مسند الفردوس\" (٣/٢٧٠ - زهر الفردوس) من\nطريق عبد الله بن عبد الوهاب الخوارزْمي: حدثنا عاصم بن عبد الله: حدثنا\nإسماعيل بن حكيم عن أبي مريم عن أبي الدرداء رفعه.","vol":"13","page":912},{"text":"قلت وهذا إسناد مظلم:\n١ - أبو مريم: في طبقته جمع، بعضهم ثقة، وبقضهم مجهول، ولم يتبين لي\nمن هو.\n٢ - إسماعيل بن حكيم: لعله الذي في \"الجرح\" (١/١٦٥):\n\"إسماعيل بن حكيم الخزاعي: روى عن محمد بن المنكدر ... روى عنه\nعمرو بن الحصين العقيلي، وعبد الرحمن الزهري - رستة - ومحمد بن أبي بكر\nالمقدمي \".\nولم يذكر فيه جرحًا ولا تعديلًا.\n٣ - عاصم بن عبد الله: لم أعرفه، وهناك راويان بهذا الاسم والنسبة، وأحدهما\nفي \"الجرح\"، والآخر في \"الثقات\" (٧/٤٥٩)، ولكل منهما شيخ وراوٍ عنه يختلف\nأحدهما عن الآخر، فلا أدري هما واحد، أم اثنان؟ وسواء كان هذا أو ذاك، فهل\nهو هذا؟\n٤ - وأما عبد الله بن عبد الوهاب الخوارزمي: فقد ذكره ابن حبان في \"الثقات\"\nوقال (٨/٣٦٧):\n\"ربما أغرب\". وأورده أبو نعيم في \"أخبار أصبهان\"،وقال (٢/٥٢):\n\"قدم أصبهان، وحدث بها، فِي حَدِيثِه نكارة \".\nونقله الحافظ عنه في \"اللسان \" وأقره، وفاته توثيق ابن حبان وقوله فيه!\nوبالجملة فهذاالإسناد لا يصح، فإن لم يكن من مناكير الخوارزمي التي\nأشار إليها أبو نعيم،فهو ممن فوقه. وقد قال العقيلي في \"الضعفاء\" (٢/١٥٨) تحت\nالحديث الآتي بعده:","vol":"13","page":913},{"text":"\"ولا يصح في البراغيث عن النبي ﷺ شيء \".\nوالحديث ذكره السيوطي في \"الدر\" (٤/٧٢) من رواية الديلمي عن أبي\nالدرداء، ومن رواية المستغفري في \"الدعوات\"، عن أبي ذر مثله، وعزاه السخاوي في\nالمقاصد (٤٦١) للعسكري في \"الدعوات\"، وما أظن إسناده إلا كإسناد الأول (١)،\nوسكت السيوطي عنهما كغالب عادته.\nوكذلك ذكرهما في رسالته التي أسماها: \"الطرثوث في خبر البرغوث\" التي\nنشرها الدكتور عبد الهادي التازي، وقد ساق فيها السيوطي ما هب ودب من\nالأحاديث المرفوعة، والآثار الموقوفة، دون أي تحقيق فيها - كما هي عادته في\nرسائله التي يجمع مادتها من هنا وهناك -.\nومن تلك الآثار التي ساقها عقب هذه الحديث - ما عزاه لابن أبي الدنيا في\n\"التوكل\" -: أن عامل إفريقية كتب إلى عمر بن عبد العزيز يشكو إليه الهوام\nوالعقارب، فكتب إليه:\nوما على أحدكم إذا أمسى وأصبح، أن يقول: ﴿وما لنا ألا نتوكل على الله﴾\nالآية. قال زرعة بن عبد الله - أحد رواته -: وينفع من البراغيث.\nقلت: أخرجه في \"التوكل\" (١٠/٢٠ - مجموعة الرسائل) من طريق بقية عن\nزرعة بن عبد الله الزبيدي عن عبد الله بن كريز، قال: كتب عامل إفريقية ...\nإلخ.\nوهذا إسناد ضعيف مجهول، بقية - وهو: ابن الوليد - مدلس، وقد عنعن.\n_________\n(١) وقد ذكر العلامة الكتاني في \"رسالته\" (ص ٣٩) كتابه هذا \"الدعوات\" وغيره ثم\nقال: \"لكنه يروي الموضوعات من غير تبين، كفعل غير واحد من المحدثين \".","vol":"13","page":914},{"text":"وزرعة بن عبد اله الزبيدي: قال أبو حاتم:\n\"مجهول، ضعيف الحديث \".\nوعبد اله بن كريز: الظاهر أنه المترجم له في \"اللسان\"، وذكر عن العلائي: أنه\nلا يعرف.\n<span data-type=\"title\" id=toc-6434>٦٤٠٩ </span>- (لَا تَلْعَنْهُ، - يعني: البُرْغُوثَ - (وفي رواية: لا تَسُبُّه)، فَإِنَّهُ\nأَيْقَظَ نَبِيًّا مِنَ الْأَنْبِيَاءِ لِلصَّلَاةِ. (وفي روايةٍ لصلاةِ الفجرِ» .\nضهعيف.\nأخرجه البخاري في \"الأدب المفرد\" (١٢٣٧)، وأبو يعلى في \"المسند\"\n(٢٩٥٩ و٣١٢٠)، وكذا البزار (٢/٤٣٤/٢٠٤٢ - كشف الأستار)، والعقيلي في\n\"الضعفاء\" (٢/١٥٨)، وابن عدي في \"الكامل\" (٣/٤٢٢)، ومن طريقهما أخرجه\nابن الجوزي في \"العلل المتناهية\" (٢/٢٢٥/١١٨٩)، والدولابي في \"الكنى\"\n(١/١٤٢)، وابن حبان في \"الضعفاء\" أيضًا (١/٣٥٠)، والطبراني في \"الدعاء\"\n(٣/١٧٢٠/٢٠٥٦)، والبيهقي في \"الشعب\" (٤/٣٠٠/٥١٧٩) من طريق سويد\nأبي حاتم عن قتادة عن أنس بن مالك:\nأَنَّ رَجُلًا لَعَنَ بُرْغُوثًا عِنْدَ النَّبِيِّ ﷺ فَقَالَ: ... فذكره. وقال البزار:\nلا نعلم أحدًا رواه عن قتادة عن أنس إلا سويدًا، وقد [ذكروا أنه] تابعه\nسعيد بن بشير عليه \".\nقلت: سويد - وهو: ابن إبراهيم صاحب الطعام - متكلم فيه من قبل حفظه،\nوبخاصة في روايته عن قتادة، قال ابن عدي في آخر ترجمته - بعد أن ساق له\nأحاديث أخرى غير هذا -:\n\"وله غير ما ذكرت عن قتادة وغيره، بعضها مستقيمة، وبعضها لا يتابعه","vol":"13","page":915},{"text":"أحد عليها، وإنما يخلط على قتادة، ويأتي بأحاديث عنه لا يأتي بها أحد غيره،\nوهو إلى الضعف أقرب \". وقال الساجي:\n\"فيه ضعف، حدَّث عن قتادة بحديث منكر \".\nولعله يعني هذا. وقال العقيلي عقب الحديث:\n\"ولا يصح في البراغيث عن النبي ﷺ شيء\".\nونقله عنه ابن القيم في \"المنار المنيف\" وأقره، وسبقه إلى ذلك ابن الجوزي\nفي آخر إعلاله للحديث.\nولقد خالف هؤلاء النقاد الثلاثة بعض المتأخرين - ممن ليس له قدم راسخة\nفي هذا العلم الشريف -، فقال الشيخ علي القاري في \"الموضوعات الكبرى\"\n(ص ٤٩٠) ردًا على ابن القيم:\n\"وهذا غريب منه، فقد روى أحمد والبزار و... \" إلخ.\nفأقول: وهذا مما لا قيمة له مطلقًا، لأن التخريج وسيلة لا غاية، وهو وسيلة\nلمعرفة حال الإسناد صحة أو ضعفًا، فالانشغال بالوسيلة عن الغاية مما لا يجوز\nبداهة، وبخاصة في مجال الرد على ابن القيم والعقيلي.\nوقريب من ذلك رد الشيخ (أبو غدة) على ابن القيم، فإنه - وإن زاد على\nالتخريج كلامًا في بعض رواته، فإنه - قلَّد فيه الهيثمي في \"مجمعه\"! والتقليد\nليس علمًا يرد به على المحققين أمثال ابن القيم ﵀، هذا لو كان صوابًا،\nفكيف وفيه ما ستراه من التساهل الذي عرف به الهيثمي؟!\nعلى أن أبا غدة لم يكتف بما ذكرنا، بل أضاف إلى ذلك خطأين آخرين،\nأحدهما شارك فيه الشيخ القاري في نقل التخريج الخالي عن الغاية - وهو الكلام","vol":"13","page":916},{"text":"على الإسناد - إلا أنه نقله عن السخاوي في \"المقاصد\"، وجاء فيه أنه رواه أحمد\nفي \"مسنده\"! وهو وهم محض، لم يتنبه له أبو غدة، ولو تنبه له، لأقره، لأن\nالغاية تبرر الوسيلة عنده! والغاية لديه تخطئة ابن القيم رحمة الله عليه، ألا تراه\nفي ذلك بتر من كلام الهيثمي ما يظهر لقرائه خلاف مراده؟! وهذا هو الخطأ\nالثاني، بل هي منه خطيئة، فانظر كلامه - فإنه طويل لا مجال لذكره - تتبين لك\nالحقيقة بعد أن تقابله بكلام الهيثمي، قال ﵀ (٨/٧٧) بعد أن ساق\nالحديث:\n\"رواه أبو يعلى والبزار والطبراني في \"الأوسط\"، ورجال الطبراني ثقات، وفي\nسعيد بن بشير ضعف، وهو ثقة، وفي إسناد البزار سُويد بن إبراهيم، وثقه ابن\nعدي وغيره، وفيه ضعف، وبقية رجالهما رجال الصحيح \".\nولقد يلاحظ القراء معي اختلاف عبارة الهيثمي في الرجلين، ففي سعيد بن\nبشير جزم بتوثيقه مع ضعف فيه، وفي سويد لم يجزم بتوثيقه، وإنما عزا التوثيق\nلابن عدي وغيره، ولكنه زاد فقال: \"وفيه ضعف\"، فهذه الزيادة حذفها أبو غدة\nمن كلام الهيثمي - كما أشرت إليه آنفًا -، ليظهر لقرائه أن الرجل ثقة أيضًا،\nوبذلك يتم رده المزعوم على ابن القيم، ولكن هيهات (١) !\nومع أن الهيثمي أشار إلى الضعف الذي في الرجلين، فإنه وقع في خطأين،\nأحدهما في سعيد، والآخر فيهما معًا.\n١ - أما هذا الخطأ المزدوج فهو:\n_________\n(١) وقد أشار إلى هذا التحريف الشيخ الفاضل بكر أبو زيد في كتابه القيِّم \"تحريف\nالنصوص\" (ص ١٥٧) في تحريفات أخرى له بيَّنها بلغت ثلاثين تحريفًا، حمله عليها تعصبه\nالأعمى لمذهبه على أهل السنة أصابتني أنا أحدها. انظر (ص ١٤٩) منه..","vol":"13","page":917},{"text":"أولًا: نسب إلى ابن عدي أنه وثق سويدًا، والواقع خلافه، فقد نقلت عنه\nآنفًا قوله فيه:\n\"وهو إلى الضعف أقرب\"، وقوله:\n\"إنه يخلط على قتادة\".\nفأين التوثيق المزعوم؟\nثانيًا: هب أنه وثَّقه - كما وثَّق بعضهم سعيدًا -، فقد اعترف أنهما قد ضُعِفا\nأيضًا - يعني من بعضهم -، وحينئذ كان عليه أن يُطبِّق عليهما قاعدة (الجرح مقدم\nعلى التعديل إذا بيَّن السبب)، وهذا ظاهر جدًا في كلام ابن عدي المذكور في\n(سويد)، ولهذا قال ابن حجر في \"التقريب\":\n\"صدوق سيء الحفظ، له أغلاط، وقد أفحش ابن حبان فيه القول\".\nقلت: وإنما أفحش ابن حبان القول فيه لروايته لهذا الحديث، فقال:\nيروي الموضوعات عن الأثبات، وهو صاحب حديث البرغوث، روى عن\nقتادة ... \" فذكره - كما تقدم -.\nهذا في سويد.\nوأما سعيد بن بشير: فالأمر فيه أوضح، لكثرة المضعفين له من كبار الأئمة\nمن المتقدمين والمتأخرين، مع كونه موثقًا من آخرين، لكن الباحث المتجرد عن\nالهوى لا يسعه أن يتسخلص من أقوال الفريقين إلا أنه صدوق في نفسه، ضعيف\nفي حفظه، فمثله ليِّن لا يحتج به إعمالًا للقاعدة المذكورة آنفًا -، ولا سيما أنه\nالذي انتهى إليه بعض الأفاضل الثقات من أهل بلده أعني: أبا مسهر الدمشقي،\nفإنه قال فيه:","vol":"13","page":918},{"text":"\"لم يكن في بلدنا أحفظ منه، وهو منكر الحديث\".\nقلت: وبخاصة في روايته عن قتادة كهذا الحديث، فقد قال ابن نمير:\n\"يروي عن قتادة المنكرات\". وقال ابن حبان (١/٣١٩):\n\"يروي عن قتادة ما لا يتابع عليه \".\nولذلك لما ذكره الذهبي في \"المغني في الضعفاء والمتروكين\"، لم يذكر فيه إلا\nأقوال الجارحين. وجزم الحافظبقوله فيه:\n\"ضعيف\".\nفمن القوم بعدهم؟!\nإذا عرفت ما تقدم، فما هو حديث بشير هذا ومن رواه؟ فأقول:\nهو مختصر عن حديث سويد، رواه الوليد بن مسلم عنه عن قتادة عن أنس\nقال:\nذكرت البراغيث عند النبي ﷺ فقال:\n\"إنها توقظ للصلاة\".\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/٥١/١/٥٨٦٢)، والبيهقي (٤/٣٠٠/\n٥١٧٨) من طريق الوليد بن مسلم ... به. وقال االطبراني:\n\" لم يروه عن سعيد بن بشير إلا الوليد بن مسلم \".\nقلت: والوليد بن مسلم كان يدلس تدليس التسوية، فهذه علة أخرى غير\nضعف سعيد بن بشير، فينبغي التنبه لهذا!\nثم رأيت له متابعًا في \"مسند الشاميين\" (٢/٥٠١ - المصورة) عن معن بن\nعيسى القزاز: ثنا سعيد بن بشير ... به.","vol":"13","page":919},{"text":"لكن شيخ الطبراني مسعدة بن سعد العطار المكي لم أجد له ترجمة، وقد\nروى له في \"المعجم الأوسط\" نحو (٦٥) حديثًا.\nوفي الباب عن علي قال:\nبينما نحن مع رسول الله ﷺ، فآذتنا البراغيث، فسببناها، فقال رسول الله ﷺ:\n\"لا تسبوا البراغيث، فنعمت الدابة، توقظكم لذكر الله \".\nأخرجه العقيلي في \"الضعفاء (٢/١٢٠)، والطبراني في \"المعجم الأوسط\"\n(٢/٢٩٨/١/٩٤٧٢) من طريقين عن يعقوب بن إبراهيم أبي يوسف القاضي عن\nسعد بن طريف عن الأصبغ بن نُباتة عنه. وقال الطبراني:\n\"لا يروى عن علي إلا بهذا الإسناد، تفرد به آدم \".\nقلت: هو: ابن أبي إياس - كما فِي حَدِيثِ قبله عند الطبراني - وهو ثقة من\nشيوخ البخاري، لكنه لم يتفرد به - كما أشرت إليه بقولي: \"طريقين\" -، فقد\nتابعه عند العقيلي أبو الحارث الوراق، لكن هذا - واسمه: نصر بن حماد -: قال\nالذهبي في \"الكنى\":\n\"واهٍ\". وله ترجمة سيئة في \"التهذيب\"، حتى قال فيه ابن معين وغيره:\n\"كذاب\".\nوالراوي عن آدم هاشم بن مرثد قد روى له الطبراني في \"معجمه الأوسط\"\nنحو أربعين حديثًا، ولم أجد له ترجمة، إلا قول الذهبي في \"الميزان\" و\"المغني\":\n\"قال ابن حبان: ليس بشيء\".\nولم يترجم له ابن حبان في \"الضعفاء\"، ولم يورده الحافظ في \"اللسان\" على\nخلاف عادته، فإنه يورد فيه ما ليس في \"تهذيبه\"، وهذا منه. فالله أعلم.","vol":"13","page":920},{"text":"ثم إن حال الإسناد من فوق أسوأ. فإن سعد بن طريف: قال الحافظ:\n\"متروك، رماه ابن حبان بالوضع، وكان رافضيًا \".\nوبه أعله ابن الجوزي فقال:\n\"حديث لا يصح، والمتهم به سعد بن طريف، فإنه كان يضع الحديث، لا\nيحل لأحد أن يروي عنه، وليس بشيء\".\nقلت: وقريب من الراوي عنه: أصبغ بن نباتة: قال الذهبي في \"الكاشف\":\n\"تركوه\". وقال الحافظ:\n\"متروك، رمي بالرفض\". وقال الهيثمي في \"المجمع\" (٨/٧٧ - ٧٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه سعد بن طريف وهو متروك \".\nوقال العقيلي عقبه:\n\"ولا يثبت عن النبي ﷺ في البراغيث شيء\".\nوتقدم مثله تحت حديث أنس، مع ذكر من وافقه من النقاد ومن خالفهم من\nالمتأخرين.\nومع وضوح علل هذا الحديث من جميع طرقه، وتصريح الحفاظ بأنه لا يصح\nفي الباب شيء، يستغرب جدًا سكوت الحافظ السخاوي عنها في \"المقاصد\"\n(ص ٤٦٥)، فلم يبيِّن شيئًا من عللها، الأمر الذي قد يوهم من لا علم عنده ثبوتَها.\nومثله السيوطي، إلا أنه لا يستغرب ذلك منه لأنها عادته!\nولذلك فإني كنت أودّ له أن لا يخلي رسالته من فائدة تربوية، إذ خلت من\nفائدة علمية حديثية، أن يشير على الأقل إلى أن في السنة أحاديث كثيرة صحيحة","vol":"13","page":921},{"text":"طيبة في تأديب المؤمن وتهذيبه حتى في لسانه، فلا يسب شيئًا - فضلًا عن لعنه -،\nمثل سب الدهر والدِّيك والريح ونحو ذلك مما لا يدخل في دائرة التكليف والاختيار،\nوإن من أجمعها قوله ﷺ:\n\"من لعن شيئًا ليس له أهل، رجعت عليه اللعنة \".\nوهو حديث صحيح مخرج في المجلد الثاني من \"سلسلة الأحاديث الصحيحة\"\nرقم (٥٢٨) . وقال ﷺ:\n\"ليس المؤمن بالطعان ولا اللعان، ولا الفاحش، ولا البذيء\".\nوهو مخرج في المصدر المذكور في المجلد الأول، رقم (٣٢٠) .\n<span data-type=\"title\" id=toc-6435>٦٤١٠ </span>- (يَا مَلَكَ الْمَوْتِ! ارْفُقْ بِصَاحِبِي، فَإِنَّهُ مُؤْمِنٌ، فَقَالَ مَلَكُ\nالْمَوْتِ ﵇: طِبْ نَفْسًا، وَقَرَّ عَيْنًا، وَاعْلَمْ أَنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ،\nوَاعْلَمْ يَا مُحَمَّدُ! أَنِّي لأَقْبِضُ رُوحَ [ابْنِ] آدَمَ، فَإِذَا صَرَخَ صَارِخٌ مِنْ\nأَهْلِهِ، قُمْتُ فِي الدَّارِ وَمَعِي رُوحُهُ، فَقُلْتُ: مَا هَذَا الصَّارِخُ؟ وَاللَّهِ! مَا\nظَلَمْنَاهُ، وَلا سَبَقْنَا أَجَلَهُ، وَلا اسْتَعْجَلْنَا قَدَرَهُ، ومَالَنَا فِي قَبْضِهِ مِنْ\nذَنْبٍ، فَإِنْ تَرْضَوْا بِمَا صَنَعَ اللَّهُ، تُؤْجَرُوا، وَإِنْ تَحْزَنُوا وتَسْخَطُوا، تَأْثَمُوا\nوتُؤْزَرُوا، مَا لَكُمْ عِنْدَنَا مِنْ عُتْبَى، وَإِنَّ لَنَا عِنْدَكُمْ بَعْدُ عَوْدَةً وَعَوْدَةً،\nفَالْحَذَرَ الحذرَ! وَمَا مِنْ أَهْلِ بَيْتٍ يَا مُحَمَّدُ! شَعْرٍ وَلا مَدَرٍ، بَرٍّ وَلا بَحْرٍ،\nسَهْلٍ وَلا جَبَلٍ، إِلا أَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، حَتَّى لأَنَا أَعْرَفُ\nبِصَغِيرِهِمْ وكَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ، وَاللَّهِ! يَا مُحَمَّدُ! لَوْ أَرَدْتُ أَنْ أَقْبِضَ\nرُوحَ بَعُوضَةٍ مَا قَدَرْتُ على ذلك حتى يكونَ اللهُ هو أَذِنَ بقَبْضِها) .\nموضوع.\nأخرجه الطبراني في \"الكبير\" (٤١٨٨) من طريق مُحَمَّد بن عَبْدِ اللَّهِ","vol":"13","page":922},{"text":"ابن عبيد بن عَقِيلٍ: حَدَّثَنَا إِسْمَاعِيلُ بن أَبَانَ: حَدَّثَنَا عَمْرُو بن شِمْرٍ الْجُعْفِيُّ عَنْ جَعْفَرِ\nابن مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ الْحَارِثَ بن الْخَزْرَجِ يَقُولُ: حَدَّثَنِي أَبِي قَالَ:\nسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ - وَنَظَرَ النَّبِيُّ ﷺ إِلَى مَلَكِ الْمَوْتِ ﵇ عِنْدَ\nرَأْسِ رَجُلٍ مِنَ الأَنْصَارِ -، فَقَالَ: ... فذكره. قَالَ جَعْفَرٌ:\nبَلَغَنِي أَنَّهُ إِنَّمَا يَتَصَفَّحُهُمْ عِنْدَ مَوَاقِيتِ الصَّلاةِ، فَإِذَا نَظَرَ عِنْدَ الْمَوْتِ، فَمَنْ كَانَ\nيُحَافِظُ عَلَى الصَّلَوَاتِ دَنَا مِنْهُ الْمَلَكُ وَدَفَعَ عَنْهُ الشَّيْطَانَ، وَيُلَقِّنُهُ الْمَلَكُ: (لا إِلَهَ إِلا\nاللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ، وَذَلِكَ الْحَالُ الْعَظِيمُ) .\nوذكر الهيثمي في \"مجمع الزوائد\" (٢/٣٢٥ - ٣٢٦) من رواية الطبراني وقال:\n\"وفيه عمر بن شمر الجعفي، والحارث بن الخزرج، ولم أجد من ترجمهما،\nوبقية رجاله رجال (الصحيح)، وروى البزار منه إلى قوله: (واعلم أني بكل مؤمن رفيق) \".\nقلت: كذا وقع في \"المجمع\": (عمر) ... ولذلك لم يعرفه، وإما هو (عَمرو)\n- كما تراه في \"المعجم\" -، ولم يتنبه لذلك صاحبنا الشيخ حمدي عبد المجيد السلفي\nفي تعليقه عليه، فنقل كلام الهيثمي دون أي تعليق عليه!\nوعمرو بن شمر - وهو: الجعفي -، معروف بالضعف الشديد، فقال البخاري\nفي \"التاريخ الكبير\" (٣/٢/٣٤٤):\n\"منكر الحديث \".\nومن طريقه رواه ابن شاهين أيضًا في \"الجنائز\"، وابن منده مختصرًا، وابن\nأبي عاصم وابن قانع، كما في \"الإصابة\" للحافظ ابن حجر، وقال:\n\"وعمرو بن شمر متروك الحديث\".","vol":"13","page":923},{"text":"وإسماعيل بن أبان: اثنان:\nالأول: أبو إسحاق الوراق الأزدي الكوفي.\nوالآخر: أبو إسحاق الخياط الكوفي.\nفإن كان الأول، فهو ثقة.\nوإن كان الآخر، فهو متروك أيضًا، قال البخاري (١/١/٣٤٧):\n\"متروك، تركه أحمد \". وكذبه غيره.\nولم يترجح عندي أيهما المراد هنا، فإنهما من طبقة واحدة، وظاهر كلام\nالهيثمي أنه الأول. والله أعلم.\nثم تأكدت أنه الأول من \"تهذيب المزي\"، فإنه ذكر أنه روى عن عمرو بن\nشمر الجعفي.\nوالحديث أخرجه السهمي أيضًا في \"تاريخ جرجان \" (٣١ - ٣٢)، وابن منده\nفي \"المعرفة\" (٢/٢ - مخطوطة الظاهرية) وقال:\n\"الخزرج ابو الحارث مجهول، وفي إسناد حديثه نظر \".\nوقد عرفت أن العلة الكبرى إنما هي في عمرو بن شمر، وأنه متروك، بل قد كذبه\nبعضهم، وقال ابن حبان في \"الضعفاء\" (٢/٧٥):\n\"وكان رافضيًا، يشتم أصحاب رسول الله ﷺ، وكان ممن يروي الموضوعات عن\nالثقات \".\nومن طريقه أخرجه البزار في \"مسنده\" (١/٣٧٢/٧٨٤) ببعضه - كما تقدم\nذكره عن الهيثمي -.","vol":"13","page":924},{"text":"ومن طريقه أخرجه أبو الشيخ في \"العظمة\" (٣/٩٣٨ - ٩٣٩)، لكنه ارسله أو\nأعضله، فلم يجاوز (جعفر بن محمد بن علي عن أبيه) .\n<span data-type=\"title\" id=toc-6436>٦٤١١ </span>- (لَمَّا أَهْبَطَ اللَّهُ آدَمَ إِلَى الْأَرْضِ، قَامَ وِجَاهَ الْكَعْبَةِ فَصَلَّى\nرَكْعَتَيْنِ، فَأَلْهَمَهُ اللَّهُ هَذَا الدُّعَاءِ:\nاللَّهُمَّ! إِنَّكَ تَعْلَمُ سَرِيرَتِي وَعَلَانِيَتِي، فَاقْبَلْ مَعْذِرَتِي، وَتَعْلَمُ\nحَاجَتِي، فَأَعْطِنِي سُؤْلِي، وَتَعْلَمُ مَا فِي نَفْسِي فَاغْفِرْ لِي ذَنْبِي.\nاللَّهُمَّ! إِنِّي أَسْأَلُكَ إِيمَانًا يُبَاشِرُ قَلْبِي، وَيَقِينًا صَادِقًا حَتَّى أَعْلَمُ أَنَّهُ\nلَا يُصِيبُنِي إِلَّا مَا كَتَبْتَ لِي، وَرِضًا بِمَا قَسَمْتَ لِي! فَأَوْحَى اللَّهُ إِلَيْهِ:\nيَا آدَمُ! إِنِّي قَدْ قَبِلْتُ تَوْبَتَكَ، وَغَفَرْتُ لَكَ ذَنْبِكَ، وَلَنْ يَدْعُنِي\nأَحَدٌ بِهَذَا الدُّعَاءِ إِلَّا غَفَرْتُ لَهُ ذَنْبَهُ، وَكَفَيْتُهُ الْمُهِمَّ مِنْ أَمْرِهِ، وَزَجَرْتُ\nعَنْهُ الشَّيْطَانَ، وَاتْجَرْتُ لَهُ مِنْ وَرَاءِ كُلِّ تَاجِرٍ، وَأَقْبَلَتْ إِلَيْهِ الدُّنْيَا\nرَاغِمَةً، وَإِنْ لَمْ يُرِدْهَا) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/٦٦/١/٦١١٢)، وابن عساكر\nفي \"تاريخ دمشق\" (٢/٦٤٢) من طريق النَّضْر بْن طَاهِرٍ:حدثني مُعَاذُ بْنُ مُحَمَّدٍ\nالْأنصاري عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ ... مرفوعًا. وقال الطبراني:\n\"لَمْ يَرْوِه إِلَّا مُعَاذُ، تَفَرَّدَ بِهِ النَّضْرُ \".\nقلت: وهو ضعيف جدًا، يسرق الحديث ويحدث عمن لم يرهم، ولا يحمل\nسنه أن يراهم، كما قال ابن عدي في \"الكامل\" (٧/٢٧)، ثم ساق له عدة أحاديث\nسرقها، يصرح فيها بالتحديث ممن لم يسمعه منه، وهذا معناه: أنه يكذب في","vol":"13","page":925},{"text":"التحديث عمن لن يلقه، وهذا ما صرح به ابن أبي عاصم في \"السنة\" عقب\nحديث أبي رزين، فقال (١/٢٨٩):\n\"ثم وقفت من هذا الشيخ بعد على الكذب، ورأيته بعدما كف بصره يحدث\nعن الوليد بن مسلم، وعن غيره بأحاديث ليس من حديثه، وتتابع في الكذب،\nنسأل الله العصمة \".\nوخفي هذا على ابن حبان، فأورده في \"الثقات\" (٩/٢١٤)، وقال:\nربما أخطأ ووهم \"!\nولما ذكر الحافظ في \"اللسان\" كلام ابن أبي عاصم المتقدم، أتبعه بقوله:\n\"وكأن ابن حبان ما وقف على كلام ابن أبي عاصم هذا \".\nثم ذكر كلام ابن حبان.\nوقد روي الحديث عن بريدة بن الحصيب، فرواه ابن عساكر أيضًا من طريق\nأخرى عن النضر بن طاهر أيضًا: نا حفص بن سليمان عن علقمة بن مرثد عن\nسليمان بن بريدة عن أبيه ... به.\nقلت: وحفص بن سليمان هذا - وهو: القاري - ضعيف جدًا، فإن كان النضر\nابن طاهر، لم يسمعه منه، وإنما سرقه، فإنه لم يَعْرِف ممن يسرق!!\nلكن قد روي الحديث من غير هذه الطريق، يرويه محمد بن كثير العبدي:\nحدثنا عبد الله بن المنهال عن سليمان بن قسيم عن سليمان بن بريدة ... به.\nأخرجه البيهقي في \"الدعوات الكبير\" (٢٣١)، ومن طريقه ابن عساكر\n(٢/٦٤٠ - ٦٤١)، وأخرجه الحافظ ابن حجر في \"المسلسلات\" (ق ١١٣/١ - ٢)\nمن طريق أخرى عن محمد بن كثير، لكن وقع فيه: (المنهال بن عمرو)، ولعله\nخطأ من الناسخ.","vol":"13","page":926},{"text":"وفي رواية لابن عساكر: عبيد بن المنهال، وقال عقبهما:\n\"كذا قال: (عبيد بن المنهال) ... وإنما هو: (عبيد الله بن المنهال)،وأسقط منه:\n(سليمان بن قسيم) \".\nوأقول: عبد الله هذا - أو عبيد، أو: عبيد الله -: لم أجد له ترجمة.\nوشيخه سليمان بن قسيم - ويقال: ابن يسير -: ضعيف اتفاقًا. وقال ابن\nحبان (١/٣٢٩):\n\"يأتي بالمعضلات عن أقوام ثقات\".\nفأقول: وإن مما [لا] شك فيه أن هذه الحديث من معضلاته، لمخالفته للنص\nالقرآني: ﴿وإذ يرفع إبراهيم القواعد من البيت وإسماعيل ...﴾ الآية، وما يذكر\nفي بعض الآثار: أن القواعد كانت قبلهما، وأنهما رفعا البيت عليها، فليس في\nشيء منها ما يصلح للاحتجاج به رواية، لأنها بلاغات ومقطوعات، ليس فيها\nمرفوع إلا هذا الحديث المنكر، كما يظهر ذلك لمن درس أسانيدها في \"تاريخ ابن\nعساكر\"، و\"تفسير ابن جرير الطبري\" وغيرهما، مع مخالفتهما للآية - كما تقدم -.\nثم رأيت الحافظ ابن كثير قد ذكر نحو هذا في تاريخه \"البداية\" فقال (١/١٦٣):\n\"ولم يجئ في خبر صحيح عن معصوم أن البيت كان مبنيًا قبل الخليل عليه\nالسلام، ومن تمسك في هذا بقوله ﴿مكان البيت﴾، فليس بناهض ولا ظاهر،\nلأن المراد: مكانه المقدر في علم الله المقرر في قدرته، المعظم عند الأنبياء موضعه، من\nلدن آدم إلى زمان إبراهيم، وقد ذكرنا أن آدم نصب عليه قبة، وأن الملائكة قالوا\nله: قد طفنا قبلك بهذا البيت، وأن السفينة طافت به أربعين يومًا أو نحو ذلك،\nولكن كل هذه الأخبار عن بني إسرائيل. وقد قررنا أنها لا تصدق، ولا تكذب،\nفلا يحتج بها، فأما إن ردها الحق فهي مردودة، وقد قال الله: ﴿إن أول بيت\nوضع للناس للذي ببكة مباركًا وهدى للعالمين﴾ \".","vol":"13","page":927},{"text":"<span data-type=\"title\" id=toc-6437>٦٤١٢ </span>- (لَا تُخَادِعِ اللَّهَ! فإنه من يُخَادِع الله، يَخْدَعَهُ، ونفسه يخدعُ\nلو يشعُر.قَالوا: وَكَيْفَ يُخَادع اللَّه؟ قَالَ: أَنْ تَعْمَلَ بِمَا أَمَرَكَ\nاللَّهُ بِهِ، وتطلبُ غَيْرَهُ، فَاتَّقُوا الرِّيَاءَ، فَإِنَّهُ الشِّرْكُ، وَإِنَّ الْمَرَائِيَّ يُدعى\nيَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْأشْهَادِ بِأَرْبَعَةِ أَسْمَاءَ يُدعى إليها: يَا كَافِرُ! يَا\nخَاسِرُ! يَا غَادِرُ! يَا فَاجِرُ! ضَلَّ عَمَلُكَ، وَبَطَلَ أَجْرُكَ، فَلَا خَلَاقَ لَكَ\nالْيَوْمَ، فَالْتَمِسْ أَجْرَكَ مِمَّنْ كُنْتَ تَعْمَلُ لَهُ يَا مُخَادِعُ!) .\nمنكر.\nأخرجه الطبري في كتاب \"آداب النفوس\" عن عمر بن عامر البجلي\nعن ابن صدقة عن رجل من أصحاب النبي ﷺ أو من حدثه قال: قال رسول\nالله ﷺ: ...\nكذا في \"تفسير القرطبي\" (١/١٩ - ٢٠) ساكتًا عنه، ولا بأس عليه من ذلك\nما دام أنه ساق إسناده.\nفأقول: وهو إسناد ضعيف، من أجل عمر بن عامر البجلي: قال ابن معين:\n\"عمر بن عامر: بجلي كوفي، ضعيف، تركه حفص بن غياث \".\nرواه ابن عدي في \"الكامل\" (٥/٢٧) عن ابن الدورقي عن ابن معين في\nترجمة عمر بن عامر البصري، وكذلك المزي في \"التهذيب\"، وذكر أنه: (السلمي\nأبو حفص البصري)، وتبعه الحافظ في \"تهذيبه\"، إلا أنه قال معقبًا على المؤلف\nالمزي:\n\"وينبغي أن يحرر ما حكاه المؤلف عن ابن الدورقي عن ابن معين، فاني أظن\nأنه رجل آخر غير صاحب الترجمة، يدل عليه كونه نسبه بجليًا كوفيًا، وصاحب\nالترجمة سلمي بصري\".","vol":"13","page":928},{"text":"قلت: ولذلك فصله في \"التقريب\" فذكره - تمييزًا - عقب السلمي البصري،\nوقال:\n\"ضعيف\".\nقلت: ويؤكد أنه غير السلمي: أن هذا وثقه ابن معين. والله تعالى أعلم.\nوشيخه ابن صدقة: لم أعرفه.\nوقد روي عن آخر مثله - أو: هو نفسه، لكنه تحرف أحدهما من الآخر -،\nأخرجه أحمد بن منيع في \"مسنده\" من طريق الفرج بن فضالة عن أبي الحسن\nعن جبلة اليحصبي قال:\nكنا مع رجل من أصحاب النبي ﷺ، فكان فيما حدثنا أن قال: إن قائلًا من\nالمسلمين قال: يا رسول الله! ما النجاة غدًا؟ قال: ... فذكره.\nكذا في \"المطالب العالية\" المسندة (ق ٥٠/٢) .\nقلت: وهذا إسناد ضعيف أيضًا، الفرج بن فضالة: قال الحافظ في \"التقريب\":\n\"ضعيف\".\nوأبو الحسن: لم أعرفه، وكذا شيخه جبلة اليحصبي، ومن المحتمل أن يكون\nهو ابن صدقة الذي في الإسناد الأول، والله أعلم.\nولما ذكره الحافظ في \"المطالب العالية\" المطبوعة (٣/١٨٤/٣٢٠٢) - من تخريج\nابن منيع أيضًا -، سكت عنه. وأما السيوطي فقال في \"الدر المنثور\" (١/٣٠) على\nخلاف عادته الغالبة:\n\" ... بسند ضعيف\".","vol":"13","page":929},{"text":"<span data-type=\"title\" id=toc-6438>٦٤١٣ </span>- (كان يقتلُ القَمْلَ في الصلاة) .\nمنكر جدًا.\nقال ابن عبد البر في \"التمهيد\" (٢٢/٢٨٠): ذكر نعيم بن حماد\nعن ابن المبارك عن مبارك بن فضالة عن الحسن: أن النبي ﷺ كان ...\nقال نعيم: \"هذا أول حديث سمعته من ابن المبارك\".\nقلت: وهو منكر المتن جدًا عندي، وهو من مراسيل الحسن - وهو: البصري -،\nوهي كالريح - كما قال بعض الحفاظ -، وهذا لو صح السند إليه، فكيف ومبارك\nابن فضالة ضعيف؟! ونعيم بن حماد مثله في الضعف أو أشد، فقد اتهم بالوضع.\nوسكت عنه ابن عبد البر لوضوح ضعفه. والله أعلم.","vol":"13","page":930},{"text":"<span data-type=\"title\" id=toc-6439>٦٤١٤ </span>- (كان لا ينامُ حتى يُقَبِّلَ عُرْضَ وَجْهِ فاطمةَ) .\nمنكر.\nأخرجه أبو سعيد بن الأعرابي في \"المعجم\" (ق ١٥٦/١): نا داود\n- يعني: ابن يحيى الدهقان -: نا عباد بن يعقوب: نا يحيى بن سالم عن إسرائيل\nعن ميسرة بن حبيب عن المنهال بن عمرو عن زر بن حبيش عن حذيفة ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، يحيى بن سالم: كوفي ضعفه الدارقطني - كما\nفي \"الميزان\" و\"اللسان\" -، وغمزه العقيلي فِي حَدِيثِ آخر له تقدم برقم (٤٩٠١)\nنسبه فيه مع شيخه إلى عدم الضبط، وسوء المذهب، يشير إلى أنه شيعي، وقال\nالذهبي في شيخه ثمة:\n\"شيعي جلد، تكلم فيه \".\nوداود بن يحيى الدهقان: لم أجد له ترجمة.\n(تنبيه): عقب الحافظ على ترجمة يحيى بن سالم هذا في \"اللسان\" بقوله:","vol":"13","page":930},{"text":"\"وفي ثقات ابن حبان: (يحيى بن سالم) عَنْ ابْنِ عُمَرَ، روى عنه الأعمش\nوفطر بن خليفة، فليحرر. وقد ظهر لي أنه غيره ... \" إلخ.\nفأقول: ما استظهره هو الصواب، لكن الذي في \"ثقات ابن حبان\" في ثلاثة\nمواضع منه (يحيى بن سام) بالميم، وكذلك هو في \"تاريخ البخاري\" و\"جرح ابن\nأبي حاتم\" وغيرهما، فلا أدري هل تحرف على الحافظ: (سام) .. إلى (سالم)، أم\nهو من الناسخ أو الطابع؟ وأيهما كان فقد فات الحافظ أن: (ابن سام) هذا مترجم\nأيضًا في \"تهذيبه\"، وكذا في \"تقريبه\"، وجعله في المرتبة مقبولًا، وفي الطبقة\nتابعيًا من الرابعة، ولولا ذاك، لأحال في ترجمته إلى تهذيبه\" - كما هي العادة -.\nفَجَلَّ من لا يضل ولا ينسى.\n<span data-type=\"title\" id=toc-6440>٦٤١٥ </span>- (\" مِنَ الْيَدِ الطَّلِيقَةِ، وَالكلمَةِ الْهَنِيئَةِ، اليَمَنِ وحِمْيَرٍ) .\nضعيف.\nأخرجه البزار في \"مسنده\" (١/١١٩/٢٢١ - كشف الأستار)، وابن\nعساكر في \"تاريخ دمشق\" (١٣/٦٠٩) من طريق ابْن لَهِيعَةَ عن الرَّبِيع بْن سَبْرَةَ\nعَنْ عَمْرِو بْنِ مُرَّةَ الجهني قَالَ:\nقُلْتُ: يَا رَسُولَ اللَّهِ! مِمَّنْ نَحْنُ؟ قَالَ: ... فذكره. وقال البزار:\n\"لا نعلمه يروى إلا بهذا الإسناد \".\nقلت: وهو ضعيف، لسوء حفظ ابن لهيعة، ومن طريقه أخرجه الطبراني في\n\"المعجم الكبير\" - كما في ترجمة عمرو بن مرة من \"الإصابة\" -، وأشار الهيثمي\nإلى إعلاله بابن لهيعة في \"مجمع الزوائد\" (١/١٩٤) .\nومسند عمرو بن مرة من القسم الذي لم يطبع من \"المعجم الكبير\".\nومن هذا الوجه أخرجه أبو يعلى في \"مسنده\" (٣/١٣٥ - ١٣٦) عنه بلفظ:","vol":"13","page":931},{"text":"كنت جالسًا عند رسول الله ﷺ فقال:\n«من ههنا من (معد)، فليقم» . قال: فأخذت ثوبي لأقوم، قال:\n«اقعد» . ثم قال الثانية. فقلت: ممن أنا يا رسول الله؟ قال:\n«من حمير» .\nوعزاه الهيثمي ثم ابن حجر لأحمد (*) أيضًا، ولم اره في \"المسند\"، وهو المراد\nعند إطلاق العزو إليه، وهو المقصود يقينًا في \"مجمع الهيثمي\". فالله أعلم.\n<span data-type=\"title\" id=toc-6441>٦٤١٦ </span>- (يَوْشِكُ العلمُ أن يُرْفَعَ (يُرَدِّدُها ثلاثًا) .قَالَ زِيَادُ بْنُ لَبِيدٍ:\nبأبي أنت وأُمِّي كيف يُرْفَعُ العلمُ مِنَّا وهذا كتابُ اللهِ بين أظهُرِنا قد\nقرأناه، ويَقرَؤه أبناؤنا. ويُقْرِئُونه أبناءَهم؟! فَقَالَ: ثَكِلَتْكَ أُمُّكَ يَا زِيَادُ بنَ\nلَبِيدٍ! إِنْ كُنْتُ لَأَعُدُّكَ مِنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ، أَوَلَيس هؤلاء الْيَهُودُ\nوَالنَّصَارَى عندهم التَّوْرَاةُ وَالْإِنْجِيلُ، فماذا أغنى عنهم؟ إن اللهَ ليس\nيَذْهَبُ بِالْعِلْم يُرْفع، وَلَكن يَذْهَبُ بِحَمَلَتِه. قال:\nما قَبَضَ اللهُ عَالِمًا من هَذِه الْأَمَةِ، إلَا كَان ثُغْرَة في الإسلَام لَا تُسَدُّ\nبِمِثْلِه إلى يَوِمِ الْقِيَامَةِ) .\nضعيف جدًا.\nرواه ابن عساكر (١٨/٢٩٨ - ٢٩٩) عن أبي مهدي عن أبي\nالزاهرية عن أبي شجرة ... مرفوعًا.\n_________\n(*) أورده الحافظ في \"أطراف المسند\" (٥/١٥٤/٧٨٤٥)، ولم يجده في \"المسند\" محققه\nأيضًا، فهو ساقط من المطبوع، وإسناده عنده من طريق قتيبة عنه، والشيخ ﵀ رجّح\n- أخيرًا - تصحيح حديثه عن ابن لهيعة. (الناشر) .","vol":"13","page":932},{"text":"ومن هذا الوجه أخرجه البزار (١/٢٣٥ ٠ ٢٣٦) وزاد في الإسناد فقال: \"عن\nابن عمر\".\nواسم أبي شجرة: يزيد بن شجرة الرهاوي، قال ابن عساكر:\n\"يقال: إن له صحبة \".\nقلت: وهذا إسناد ضعيف جدًا، أبو مهدي - واسمه: سعيد بن سنان\nالحمصي -: قال الحافظ:\n\"متروك، ورماه الدارقطني وغيره بالوضع \".\nوإنما أوردته هنا من أجل الطرف الأخير منه في الثغرة، فإني لم أجد له شاهدًا\nمعتبرًا، بخلاف ما قبله، فهو ثابت عن غير واحد من الصحابة كعوف بن مالك\nوغيره، وهو في \"التعليق الرغيب\" (١/١٨٧)،وتخريج \"اقتضاء العلم العمل\"\n(١٨٩/٨٩) وغيرهما.\nوالجملة التي بين حديث الثغرة وقوله: \"فماذا أغنى عنهم \" يشهد لها حديث\nابن عمرو مرفوعًا بلفظ:\n\"إن الله لا يقبض العلم اتنزاعًا ينتزعه من العلماء ... \" الحديث متفق عليه،\nوهو مخرج في \"الصحيحة\" (٢٧٦٧) وغيره.\n<span data-type=\"title\" id=toc-6442>٦٤١٧ </span>- (لا أُحِبُ أن يُعِينَني على وضوئي أحدٌ) .\nمنكر جدًا.\nأخرجه البزار في \"مسنده\" (١/١٣٦/٢٦٠ - كشف الأستار) من\nطريق النَّضْر بْن مَنْصُورٍ أبي عبد الرحمن قال: سمعت أَبا الْجَنُوبِ يقول:\nرَأَيْتُ عَلِيًّا يَسْتَقِي مَاءً لِوُضُوئِهِ، فَقلت: ألا أَسْتَقِي لَك؟ قَالَ:","vol":"13","page":933},{"text":"ما أُحِبُ أن يُعِينَني عليه، فقال عُمَر ﵁:\nرَأَيْتُ رَسُولَ اللَّهِ ﷺ يَسْتَقِي مَاءً لِوُضُوئِهِ، فَقلت ألا أعينك عليه؟ فَقَالَ:.\nفذكره، وقال:\n\"لا يروى عن رسول الله ﷺ إلا عن عمر بهذا الإسناد\".\nقلت: وهو ضعيف جدًا، النضر هذا قال البخاري في \"التاريخ\" (٤/٢/٩١)\n\"منكر الحديث\". وهذا منه تضعيف شديد. ونحوه قول ابن حبان (٣/٥٠)\n\"منكر الحديث جدًا \". وقال ابن أبي حاتم (٤/١/٤٧٩) عن أبيه:\n\"شيخ مجهول، يروي أحاديث منكرة \".\nوشيخه أبو الجنوب مثله - واسمه (عقبة بن علقمة) -، قال ابن أبي حاتم\n(٣/١/٣١٣) عن أبيه:\n\"ضعيف الحديث، وهو مثل (أصبغ بن نُباتة) و(أبي سعيد عقيصا) متقاربين\nفي الضعف، ولا يشتغل به\".\nوروى ابن أبي حاتم، والعقيلي (٤/٢٩٤)، وابن عدي (٧/٢٣) عن ابن معين\nأنه سئل عنهما؟ فقال:\n\"هؤلاء حمالة الحطب \"! والحديث قال في \"المجمع\" (١/٢٢٧):\n\"رواه أبو يعلى والبزار، وأبو الجنوب ضعيف \".\nكذا قال! وفيه تساهل ظاهر - مما سبق -، وإن تبعه الحافظ في \"التقريب\".\nوهو في \"مسند أبي يعلى\" (١/٢٠٠/٢٣١)، و\"كامل ابن عدي\" من طريق\nأخرى عن النضر بن منصور ... به نحوه، ولفظه:","vol":"13","page":934},{"text":"\" مَهْ يَا عُمَرُ! فَإِنِّي أَكْرَهُ أَنْ يَشْرَكَنِي فِي طُهُورِي أَحَدٌ \".\nوزاد ابن عدي مرفوعًا:\n\"طلحة والزبير جاراي في الجنة\".\nوهي عند العقيلي وحدها، وكذا الترمذي وغيره، وتقدم تخريجها برقم\n(٢٣١١) من هذه \"السلسة\".\nوإن من نكارة الحديث الذي نحن في صدد الكلام عليه: أنه يخالف أحاديث\nصحيحة، فيها استعانته ﷺ بغيره على الوضوء، كحديث المغيرة في \"الصحيحين\"\nالذي فيه: أنه أفرغ على النبي ﷺ وضوءه، حتى همَّ أن ينزع عنه ﷺ خفيه،\nفقال له: \"دعهما فإني أدخلتهما طاهرتين \". وهو مخرج في \"الإرواء\" (١/١٣٥/\n٥٧)، ومن تراجم البخاري له:\n(باب الرجل يوضئ صاحبه) .\nوكحديث الرُّبَيِّع بنت مُعَوِّذ أن النبي ﷺ قال لها:\n\"اسكبي لي وضوءًا \".\nوهومخرج في \"صحيح أبي داود \" (١١٧) .\n<span data-type=\"title\" id=toc-6443>٦٤١٨ </span>- (مَا لِي لا أَهِمُ وَرُفْغُ أَحَدِكُمْ بَيْنَ أُنْمُلَتِه وَظُفْرِهِ؟!) .\nمنكر.\nأخرجه البزار في \"مسنده\" (١/١٣٩/٢٦٦)، والعقيلي في \"ضعفائه\"\n(٢/٢١٢)، والطبراني في \"معجمه\" (١٠/٢٢٨/١٠٤٠١) من طريق الضَّحَّاك بن\nزَيْدٍ الأَهْوَازِيّ عَنْ إِسْمَاعِيلَ بن أَبِي خَالِدٍ عَنْ قَيْسِ بن أَبِي حَازِمٍ عَنْ عَبْدِ اللَّهِ بن\nمَسْعُودٍ قَالَ:\nقَالُوا: يَا رَسُولَ اللَّهِ! إِنَّكَ تَهِمُ، قَالَ: ... فذكره. وقال البزار:","vol":"13","page":935},{"text":"\" لا نعلم أحدًا أسنده إلا الضحاك، وروي عن قيس مرفوعًا ومرسلًا \".\nوذكره العقيلي في ترجمة الضحاك هذا، وقال:\n\"يخالف فِي حَدِيثِه\". وقال فيه ابن حبان في \"الضعفاء\" (١/٣٧٩):\n\"كان ممن يرفع المراسيل، ويسند الموقوف، لا يجوز الاحتجاج به، لما أكثر منها \".\nثم علق له هذا الحديث.\nوقد خالفه سفيان بن عيينة، فقال: حدثنا إسماعيل عن قيس قال: ...\nفذكره مرسلًا.\nأخرجه البيهقي في \"الشعب\" (٣/٢٤/٢٧٦٦)، والعقيلي. وقال:\n\"وهذا أولى\". وأقره الحافظ في \"اللسان\". وأما في \"الفتح\" فساقه (١٠/٣٤٥)\nمن رواية البيهقي المرسلة، وقال:\n\"وقد وصله الطبراني من وجه آخر \"!\nوسكت عنه! وما كان ينبغي له، لما علمت من حال الضحاك بن زيد، وبه\nأعله الهيثمي (١/٢٣٨) بكلام ابن حبان المتقدم. وقد اقتصر على البزار في العزو،\nكما اقتصر الحافظ على الطبراني فيه! - كما رأيت - وحقه أن يجمع بينهما.\nثم إن الهيثمي لما أعاده في مكان آخر (٥/١٦٨) جمع بينهما فأصاب، ولكنه\nوهم وهمًا فاحشًا فقال:\n\"رواه الطبراني والبزار باختصار، ورجال البزار ثقات، وكذلك رجال الطبراني\nإن شاء الله \"!\nفذهل رحمة الله عليه عما كان أعله هناك!\nوالحديث ذكره القرطبي في \"تفسيره\" (٢/١٠٢) بزيادة:","vol":"13","page":936},{"text":"ويسألني أحدكم عن خبر السماء؟ وفي أظافره الجنابة، والتفث\". وقال:\n\"ذكر هذا الخبر أبو الحسن عليّ بن محمد الطبري - المعروف بـ (الكِيَا) - في\n«أحكام القرآن» له عن سليمان بن فرج بن أبي واصل قال: أتيت أبا أيوب رضي\nالله عنه، فصافحته فرأى في أظفاري طولًا ... \" إلخ.\nفتبين من تخريجه هذا أن الزيادة ليست من تمام الحديث، فالظاهر أنها لحقت\nبه من المؤلف أو من بعض النساخ، والمهم أن نتبين درجة هذه الزيادة، وهل رواها\nغير الطبري عن المذكور؟ فإني لم أعرفه الآن، ولا سيما وقد تحرف فيه اسمه - كما\nسيأتي بيانه بعد هذا -.\n(فائدة): قوله: \"رفغ أحدكم ... \" قال ابن الأثير:\n\" أراد بـ (الرُّفْغ) ها هنا وَسَخ الظُّفُر،كأنَّه قال: رُفْغ أحدِكم. والمعنى أنكم لا\nتُقَلِّمون أظفاركم، ثم تَحُكُّون بها أرْفاغَكم، فيعْلَق ما فيها من الوَسَخ، وهو بالضم\nوالفتح، واحدُ (الأرفاغ) وهي أصولُ المَغابن كالآباط والحَوالِب، وغيرِها من مَطاوي\nالأعضاءِ،وما يَجتمع فيه الوَسَخ والعَرَق \".\nقلت: ووقع في \"كشف الأستار\" وغيره حتى في تعليق الشيخ الأعظمي\n\"رفع\" بالعين المهملة، وهو خطأ ظاهر، لعله من الطابع.\n<span data-type=\"title\" id=toc-6444>٦٤١٩ </span>- (يجيء أَحَدُكُمْ يسْأَلُ عَنْ خَبَرِ السَّمَاءِ؟ وَيَدَعُ أَظْفَارَهُ\nكَأَظَافِيرِ الطَّيْرِ، تَجْتَمِعُ فِيهَا الْجَنَابَةُ وَالتَّفَثُ!) .\nضعيف.\nأخرجه البخاري في \"التاريخ\" (٢/٢/١٢٨)، وأحمد (٥/٤١٧)،\nوالطبراني في \"المعجم الكبير\" (٤/٢٢٠/٤٠٨٦)، وابن عدي (٣/٣١٥) من طريق\nقُرَيْش بن حَيَّانَ الْعِجْلِيّ عَنْ أَبِي وَاصِلٍ سلمَانَ بن فَرُّوخٍ عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ\nقَالَ: أتى رَجُلٌ إِلَى النَّبِيِّ ﷺ يَسَأَلهُ عَنْ خَبَرِ السَّمَاءِ؟ وأَظْفَاره كَأَظْفَارِ الطَّيْرِ،","vol":"13","page":937},{"text":"قال: ... فذكره. والسياق لابن عدي، ونحوه للطبراني.\nولفظ البخاري وأحمد:\nلَقِيتُ أَبَا أَيُّوبَ الْأَنْصَارِيَّ فَصَافَحَنِي، فَرَأَى فِي أَظْفَارِي طُولًا، فَقَالَ: قَالَ\nرَسُولُ اللَّهِ ﷺ: ... فذكره.\nفهذا نوع اختلاف في متن الحديث، وثمة اختلاف في اسم راويه (ابن\nفروخ)، فعند ابن عدي (سلمان) - كما تقدم -، وقال:\n\"حدث عن أبي أيوب بنحو عشرة أحاديث لا يتابع عليها \".\nونقله الذهبي عنه وأقره، وقال:\n\"لا يعرف\".\nووقع عند الطبراني (سليمان) بزيادة ياء.\nوكذلك ذكره ابن حبان في \"الثقات\" (٦/٣٩١) برواية قريش المذكور عنه.\nوعند البخاري هنا (سليم) . ولكنه ذكره في (باب سليمان) فقال (٢/٢/٣٠):\n\"سليمان بن فروخ أبو واصل قال: لقيني أبو أيوب ... وهوالأزدي، مرسل.\nروى عنه يونس بن خباب \".\nوأما أحمد فقال - وقد رواه عن شيخه وكيع -: ثنا قريش. ولم يقل وكيع مرة:\n(الأنصاري)، قال غيره: أبو أيوب العتكي.\nوقال ابنه:\n\"قال أبي:يسبقه لسانه. يعني وكيعًا، فقال: لقيت أبا أيوب الأنصاري،\nوإنما هو أبو أيوب العتكي\".\nقلت: والعتكي هو الأزدي - كما في \"التهذيب\" -.","vol":"13","page":938},{"text":"والخلاصة: أن في الحديث علتين:\nإحداهما: جهالة ابن فروخ، ويؤكد ذلك الاضطراب في اسمه:\"سلمان\"،\n\"سليمان\"، \"سليم\"، لأن الاضطراب معناه: أنه غير معروف ولا مشهور.\nوالأخرى: الإرسال.\nوأما الهيثمي، فقد أجمل القول فيه - كعادته - فقال (٥/١٦٨):\n\" رواه أحمد والطبراني - باختصار -، ورجالهما رجال الصحيح، خلا أبا واصل،\nوهو ثقة\".\nقلت: لم يوثقه غير ابن حبان، وهو متساهل في التوثيق، ولذلك قال\nالذهبي:\n\"لا يعرف\" - كما تقدم -، أضف إلى ذلك إعلال البخاري إياه بالإرسال.\n<span data-type=\"title\" id=toc-6445>٦٤٢٠ </span>- (مَنْ قَالَهُنَّ أَوَّلَ نَهَارِهِ، لَمْ تُصِبْهُ مُصِيبَةٌ حَتَّى يُمْسِيَ، وَمَنْ\nقَالَهَا آخِرَ النَّهَارِ، لَمْ تُصِبْهُ مُصِيبَةٌ حَتَّى يُصْبِحَ:\nاللَّهُمَّ! أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ، عَلَيْكَ تَوَكَّلْتُ، وَأَنْتَ رَبُّ الْعَرْشِ\nالْعَظِيمِ، مَا شَاءَ اللهُ كَانَ، وَمَا لَمْ يَشَأْ لَمْ يَكُنْ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ\nالْعَلِيِّ الْعَظِيمِ، أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَنَّ اللَّهَ قَدْ أَحَاطَ\nبِكُلِّ شَيْءٍ عِلْمًا، اللَّهُمَّ! إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ كُلِّ\nدَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ) .\nضعيف جدًا.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (٢٠/٥٥) من طريق\nالْأَغْلَب بْن تَمِيمٍ: حَدَّثَنَا الْحَجَّاجُ بْنُ فُرَافِصَةَ عَنْ طَلْقِ بْنِ حَبِيبٍ قَالَ:","vol":"13","page":939},{"text":"جَاءَ رَجُلٌ إِلَى أَبِي الدَّرْدَاءِ ﵁ فَقَالَ: يَا أَبَا الدَّرْدَاءِ! قَدِ احْتَرَقَ بَيْتُكَ.\nقَالَ: مَا احْتَرَقَ، اللَّهُ ﷿ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ؛ لِكَلِمَاتٍ سَمِعْتُهُنَّ مِنْ رَسُولِ\nاللَّهِ ﷺ، مَنْ قَالَهُنَّ ... تلحديث.\nقلت:وهذا إسناد ضعيف جدًا، الأغلب هذا قال البخاري وغيره:\n\"منكر الحديث\".\nوالحجاج بن فُرافصة فيه ضعف.\n<span data-type=\"title\" id=toc-6446>٦٤٢١ </span>- (كان يُتَوَضَّأ بفَضْلِ سِوَاكِه) .\nضعيف.\nأخرجه البزار في \"مسنده\" (١/١٤٤/٢٧٤) - واللفظ له -، والدراقطين\nفي \"سننه\" (١/٤٠/٤) من طريق يوسف بن خالد: نا الأعمش عن أنس ... به\nمرفوعًا. وقال البزار:\n\"رواه سعد بن الصلت عن الأعمش عن مسلم \".\nقلت: يشير إلى أنه تفرد بروايته يوسف بنخالد عن الأعمش عن أنس\nهكذا منقطعًا، وبخاصة أن يوسف هذا - وهو السمتي - كذاب، كما قال الحافظ\nفي \"مختصر الزوائد\" (١/١٥٦/١٥٣)، بل تابعه سعد بن الصلت فرواه عن\nالأعمش عن مسلم الأعور عن أنس ... به. فوصله بذكر مسلم بين الأعمش\nوأنس.\nأخرجه الدارقطني أيضًا (رقم ٣) .\nلكن مسلم هذا - وهو ابن كيسان الملائي -: ضعيف اتفاقًا.\nوسعد بن الصلت ذكره ابن أبي حاتم برواية جمع عنه، دون تجريح أو تعديل.","vol":"13","page":940},{"text":"أورده ابن حبان في \"الثقات\" (٦/٣٧٨) وقال:\n\"ربما أغرب\".\nقلت: وقد صح موقوفًا على جرير بن عبد الله البجلي أنه:\nكان يستاك، ويأمرهم أن يتوضؤُوا بفضل سواكه.\nأخرجه ابن أبي شيبة في \"المصنف\" (١/١٧٢): حدثنا وكيع عن إسماعيل\nعن قيس عنه.\nقلت: وهذا إسناد صحيح على شرط الشيخين، وعلَّقه البخاري.\nوأخرجه الدارقطني (رقم ٢) من طريق يحيى بن سعيد: نا إسماعيل:ثنا\nقيس قال:\nكان جرير يقول لأهله: توضؤوا من هذا الذي أدخل فيه سواكي. وقال:\n\"هذا إسناد صحيح \". وأقره الحافظ في \"الفتح\" (١٢٩٥) وقال:\n\"وَذَكَرَ أَبُو طَالِب فِي \"مَسَائِله\" عَنْ أَحْمَد: أَنَّهُ سَأَلَهُ عَنْ مَعْنَى هَذَا\nالْحَدِيث؟ فَقَالَ: كَانَ يُدْخِل السِّوَاك فِي الْإِنَاء وَيَسْتَاك، فَإِذَا فَرَغَ تَوَضَّأَ مِنْ\nذَلِكَ الْمَاء \".\n(تنبيه): في كلام أحمد - هذا - ما يرشد إلى الجمع بين لفظ الحديث هنا،\nولفظ الدارقطني بلفظ:\nكان يستاك بفضل وضوئه.\nوقد مضى تخريجه من رواية الدارقطني في \"الإفراد\" - أيضًا - وغيره برقم\n(٤٢٦٨)، فإن بينهما تناقضًا ظاهرًا، حتى يبدو لأول وهلة أن أحدهما مقلوب،","vol":"13","page":941},{"text":"لكن كلام أحمد قد جمع بينهما جمعًا بينًا، وهو جمع حسن، لو كان الحديث\nثابتًا. ومن الغريب أن الحافظ عزاه للدارقطني باللفظ المذكور هنا، دون أن ينتبه لما\nذكرت من الاختلاف.\nثم رأيت الحديث في \"مسند أبي يعلى\" (٧/٨٦/٤٠٢٠) من طريق يوسف\nابن خالد بلفظ الدارقطني المتقدم. والله أعلم.\n<span data-type=\"title\" id=toc-6447>٦٤٢٢ </span>- (مَنْ مَسَّ صنمًا، فَلْيَتَوَضَأْ) .\nمنكر.\nأخرجه البزار في \"مسنده\" (١/١٤٦/٢٧٩)، ومحمد بن مخلد العطار\nفي \"المنتقى من حديثه\" (٢/١٦/١)، وابن حبان في \"الضعفاء\" (١/٣٦٩ - ٣٧٠)\nوالفظ له من طريق صالح بن حيان القرشي عن أبي بريدة عن أبيه مرفوعًا. وقال\nابن حبان في صالح هذا:\n\"يريو عن الثقات أشياء لا تشبه حديث الأثبات\".\nثم ساق له هذا الحديث، وأشار البخاري إلى تضعيفه جدًا في \"التاريخ\"\n(٢/٢/٢٧٥):\n\"فيه نظر\". وهو مما اتفق العلماء على تضعيفه، بل قال النسائي والدولابي:\n\"ليس بثقة\".\n(تنبيه): ذاك لفظ ابن حبان، ولفظ البزار والعطار:\nأن رسول الله ﷺ مس صنمًا فتوضأ.\nفجعله من فعله ﷺ، لكن عزاه الهيثمي في \"المجمع\" (٢٤٦) للبزار باللفظ\nالأول، وكذلك وقع في \"مختصر الزوائد\" للحافظ (١/١٦٨/١٧٤)، و\"الجامع الكبير\"\nللسيوطي.","vol":"13","page":942},{"text":"ويشبه هذا الأثر الذي رواه عمار الدهني عن أبي عمرو الشيباني، أو\nغيره:\nأن عليًا استتاب المستورد العجلي - وهو يريد الصلاة - وقال: إني أستعين بالله\nعليك. فقال: وأنا أستعين المسيح عليك! قال: فأهوى علي بيده إلى عنقه، فإذا\nهو بصليب، فقطعها. فلما دخل في الصلاة، قدم رجلًا وذهب.\nثم أخبر الناس أنه لم يحدث ذلك بحدث أحدثه، لكنه مس هذه الانجاس،\nفأحب أن يحدث منها وضوءًا.\nأخرجه عبد الرزاق في \"المصنف\" (١/١٢٥) عن ابن عيينة عنه.\nوهذا إسناد صحيح رجاله ثقات، لولا أن عمارًا لم يدرك أبا عمرو الشيباني،\n- واسمه: سعد بن إياس -، فإنه مات سنة (٩٦)،ومات عمار سنة (١٣٣) .\n<span data-type=\"title\" id=toc-6448>٦٤٢٣ </span>- (لَا يَتَوَضَّأَنَّ أَحَدُكُمْ مِنْ طَعَامٍ أَكلُهُ حِلٌّ لَهُ أَكْلَه) .\nمنكر.\nأخرجه البزار في \"البحر الزخار\" (١/١٥٣/٧٧)، وذكره الهيثمي في\n\"كشف الأستار\" (١/١٥٢/٢٩٣)، وابن عدي في \"الكامل\" (٥/١٣١)، والدارقطني\nفي \"الأفراد\" (ق ١٣/٢ أطراف الأفراد) من طرق عن أُسَيْد بْن زَيْدٍ عن عَمْرو بْن\nشمر (وقال البزار: عمرو بن أَبِي الْمِقْدَامِ) عن عِمْرَان بْن مُسْلِمٍ عَنْ سُوَيْدِ بْنِ غَفَلَةَ\nعَنْ بِلَالٍ عن أَبي بَكْر الصديق مرفوعًا. وقال الدراقطني وابن عدي - والعبارة له -:\n\"لا يرويه عن عمرو بن شمر غير أسيد بن زيد \".\nقلت: وهو ضعيف جدًا، قال الذهبي في \"المغني\":\n\"روى له البخاري مقرونًا، وكذبه يحيى، وقال غيره،متروك \".","vol":"13","page":943},{"text":"وشيخه عمرو بن شمر مثله متروك الحديث، كما تقدم مرارًا، من أقربها في\nالحديث (٦٤١٠) .\nوهذا على ما وقع في رواية الدارقطني وابن عدي. وأما على رواية البزار\n(عمرو بن أبي المقدام)، فهو غير الأول، ولكنه مثله في الضعف، - فإنه عمرو بن\nثابت بن أبي المقدام - نسب إلى جده، قال الذهبي في \"المغني\":\n\"متروك\".\nوهذا إن كان محفوظًا لمخالفته لرواية الدارقطني وابن عدي، ولأن في الطريق\nإليه أسيد بن زيد، وقد عرفت حاله، والراوي عنه هارون بن سفيان المستملي،وقد\nترجمه الخطيب في \"تاريخه\" (١٤/٢٤ - ٢٥)، ولم يذكر فيه جرحًا ولا تعديلًا.\nوبالجملة، فالإسناد ضعيف جدًا،والمتن منكر، لمخالفته أحاديث صحيحة في\nالوضوء ما مسته النار من فعله ﷺ وقوله، وقد استقصى طرقها أبو جعفر الطحاوي\nمع الأحاديث الأخرى المصرحة بأنه ﷺ أكل ما مسه النار من الخبز واللحم، ولم\nيتوضأ، ومنها حديث جابر، وفيه: أن أبا بكر - أيضًا - أكل ذلك ولم يتوضأ، فلعل\nهذا هو أصل حديث الترجمة، حرَّفه أحدُ ذينك المتروكين - سهوًا أو قصدًا -. والله\nأعلم.\n<span data-type=\"title\" id=toc-6449>٦٤٢٤ </span>- (أَمَا إِنَّهُ سَيَكْثُرُ لَكُمْ مِنَ الْخِفَافِ. قَالُوا: كَيْفَ نَصْنَعُ؟\nقَالَ: تَمْسَحُونَ عَلَيْهَا وَتُصَلُّونَ) .\nضعيف جدًا.\nأخرجه الطيالسي في \"مسنده\" (١٢٣/٩١٦): حَدَّثَنَا الْحَسَنُ\nابْنُ وَاصِلٍ عنْ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغَفَّلِ الْمُزَنِيِّ قَالَ:\nأَوَّلُ مَنْ رَأَيْتُ عَلَيْهِ خُفَّيْنِ فِي الْإِسْلَامِ الْمُغِيرَةُ بْنُ شُعْبَةَ، أَتَانَا وَنَحْنُ عِنْدَ","vol":"13","page":944},{"text":"رَسُولِ اللَّهِ ﷺ، وعَلَيْهِ خُفَّانِ أَسْوَدَانِ، فَجَعَلْنَا نَنْظُرُ إِلَيْهِمَا، وَنَعْجَبُ مِنْهُمَا، فَقَالَ\nرَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا متن منكر، وإسناد ضعيف جدًا، آفته الحسن بن واصل، ومن\nطريقه رواه الطبراني في \"المعجم الكبير\" (٣٠/٢١٨/٥٠٧)، لكنه سمَّى أباه\n(دينارًا)، وهو هو، بيَّنه ابن حبان فقال في \"الضعفاء\" (١/٢٣١ - ٢٣٢):\n\" ... وهو الحسن بن واصل، واسم أبيه (الواصل)، وإنما قيل: الحسن بن\nدينار، لان (دينارًا) كان زوج أمه، فنسب إليه، يحدث الموضوعات عن الاثبات،\nويخالف الثقات في الروايات، حتى يسبق إلى القلب أنه كان يعتمد لها، تركه\nابن المبارك ووكيع، وأما أحمد بن حنبل ويحيى بن معين،فكانا يكذبانه\".\nوقال الهيثمي في \"المجمع\" (١/٢٥٥):\nرواه الطبراني في \"الكبير\"، وفيه الحسن بن دينار وهو متروك \".\n٦٤٢٥ - (لَا يَذْهَبُ الله بكَنِيْنَةِ عَبْدٍ فَيَصْبِرُ وَيَحْتَسِبُ، إِلَّا دَخَلَ\nالْجَنَّةَ، وكَنِيْنَتُه زوجته) .\nموضوع.\nأخرجه ابن حبان في \"الضعفاء\" (١/٢٣٢ - ٢٣٣)، وأبو نعيم في\n\"أخبار أصبهان\" (٢/٢٠) من طريق الحسن بن واصل عن ابن سيرين عن أبى\nهريرة مرفوعًا.\nقلت: أورده ابن حبان في ترجمة الحسن بن واصل - وهو: ابن دينار -: متهم\nبالكذب - كما تقدم في الحديث الذي قبله -، وقد أورده ابن طاهر المقدسي في\n\"تذكرة الموضوعات\" (١٠٩) وأعله بالحسن هذا.\n(تنبيه): الكَنينة: امرأة الرجل، والجمع (كنائن) . كذا في \"المعجم الأوسط\".","vol":"13","page":945},{"text":"وقد تحرفت هذه اللفظة تحريفات عجيبة وعديدة:\n١ - بكريمة. \"الأخبار\".\n٢ - بكتيبة. \"الضعفاء\".\n٣ - كتيمته. \"اللسان\" نقلًا عن \"الضعفاء\"!! وهو في \"الميزان\" على الصواب:\n\"كنينته\" نقلًا عن \"الضعفاء\".\nوقد تخبط فيها المعلق على \"الضعفاء\"، ثم قال:\n\"ونرجح أن الأصل (كريمة) كما وردت في بعض الأحاديث المشابهة\".\nكذا قال! وهو بعيد عن التحقيق العلمي في غاية البعد،لأن مثل هذا\nالترجيح إنما يركن إليه العلماء في أحاديث الثقات، أما في أحاديث المتهمين\nفذلك مما لا ينفع، لأنه يصحح معنى الحديث، وهو مردود من أصله! ثم كيف\nيصح هذا الترجيح، وآخر الحديث يبطله؟! لأنه فسر الكلمة بالزوجة، وما رجحه:\n\"كريمة\" معناه البنت! ومن غرائبه أنه أحال بهذه الكلمة في آخر تعليقه على\nترجمة حسين بن قيس الرحبي! وحسين هذا متروك، وفي حديثه جاءت الكلمة\n\"كريمة\"! عند ابن عدي (٢/٣٥٣) .\nويغلب على ظني - والله أعلم - أن هذا الحديث حرفه ذاك المتهم، أو على الأقل\nتحرف عليه، فإن لفظه الصحيح المحفوظ عن أبي هريرة: أن رسول الله ﷺ قال:\n\" لَا يَذْهَبُ اللَّهُ بِحَبِيبَتَيْ عَبْدٍ فَيَصْبِرُ وَيَحْتَسِبُ، إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ \".\nأخرجه ابن حبان في \"صحيحه\" (٧٠٧ - موارد) - واللفظ له من طريق سهيل\nابن أبي صالح -، والترمذي (٢٤٠٣)، والدارمي (٢/٣٢٣)، وأحمد (٢/٢٦٥) من\nطريق الأعمش نحوه - كلاهما - عن أبي صالح عن أبي هريرة،وقال الترمذي:","vol":"13","page":946},{"text":"\"حسن صحيح\".\nوللحديث شواهد كثيرة عن جمع من الصحابة، بألفاظ متقاربة، مخرجة في\n\"الروض النضير\" (١٥١)، وفي بعضها:\n\"كريمتي عبدي\".\nثم إن حديث الترجمة، قد أخرجه ابن عدي في \"الكامل\" (٢/٢٩٧) من\nالوجه المذكور بلفظ:\n\"قال الله: من أخذت كنينته، لم ارض له ثوابًا دون الجنة. وكنينته: زوجته\".\nوأطال جدًا في ترجمة الحسن بن دينار، وذكر أقوال الجارحين له، والأحاديث\nالمنكرة عليه، ثم ختمها بقوله:\n\"وله غير ما ذكرت من الحديث، وقد أجمع من تكلم في الرجال على ضعفه،\nعلى أني لم أر له حديثًا قد جاوز الحد في الإنكار، وهو إلى الضعف أقرب منه إلى\nالصدق\".\n<span data-type=\"title\" id=toc-6450>٦٤٢٦ </span>- (لا تَزَالُ أُمَّتِي عَلَى الْفِطْرَةِ، مَا أَسْفَرُوا بِصلاة الْفَجْرِ) .\nموضوع.\nأخرجه البزار في \"مسنده\" (١/١٩٣/٣٨١)، والطبراني في \"المعجم\nالأوسط\" (١/٢٠٨/١/٣٧٦٢) من طريق حَفْص بن سُلَيْمَانَ عَنْ عَبْدِ الْعَزِيزِ بن\nرُفَيْعٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ مرفوعًا. وقالا:\n\"لا يروى عن النبي ﷺ إلا بهذا الإسناد\".\nزاد البزار:\n\"وحفص له مناكير \".","vol":"13","page":947},{"text":"قلت: - هو القارئ - وهو متروك الحديث مع إمامته في القراءة، كما قال الحافظ\nفي \"التقريب\"، وهوبذاك يقدم إلى القراء خلاصة عن أقوال الحفاظ المختلفة فيه\nالتي ذكر بعضها الهيثمي في تخريجه الحديث بقوله في \"المجتمع\" (١/٣١٥):\n\"رواه البزار والطبراني في \"الكبير\" (!)، وفيه حفص بن سليمان، ضعفه ابن\nمعين والبخاري وأبو حاتم وابن حبان، وقال ابن خراش كان يضع الحديث. ووثقه\nأحمد في رواية، وضعفه في أخرى \".\nوقوله: في \"الكبير\"، لعله سبق قلم منه، أو خطأ من الناسخ أو الطابع، والأول\nهو الأقرب، لأنه لم يعزه لـ \"الأوسط\" وهذا ظاهر جدًا. والله تعالى أعلم.\n<span data-type=\"title\" id=toc-6451>٦٤٢٧ </span>- (مَنْ أَخَذَ لُقْمَةً أَوْ كِسْرَةً مِنْ مَجْرَى الْغَائِطِ وَالْبَوْلِ، فَأَخَذَهَا\nفَأَمَاطَ عَنْهَا الْأَذَى، وَغَسَلَهَا غَسْلًا نِعِمَّا، ثُمَّ أَكْلَهَا، لَمْ تَسْتَقِرَّ فِي بَطْنِهِ\nحَتَّى يُغْفَرَ لَهُ) .\nموضوع.\nأخرجه أبو يعلى في \"مسنده\" (١٢/١١٧/٦٧٥٠) من طريق وَهْب\nابْن عَبْدِ الرَّحْمَنِ الْقُرَشِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ:\nأَنَّهُ دَخَلَ الْمُتَوَضَّأَ، فَأَصَابَ لُقْمَةً - أَوْ قَالَ: كِسْرَةً - فِي مَجْرَى الْغَائِطِ وَالْبَوْلِ،\nفَأَخَذَهَا فَأَمَاطَ عَنْهَا الْأَذَى، فَغَسَلَهَا غَسْلًا نِعِمَّا، ثُمَّ دَفَعَهَا إِلَى غُلَامِهِ فَقَالَ:\nذَكِّرْنِي بِهَا إِذَا تَوَضَّأْتُ. فَلَمَّا تَوَضَّأَ قَالَ لِلْغُلَامِ: نَاوِلْنِي اللُّقْمَةَ - أَوْ قَالَ: الْكِسْرَةَ -\nفَقَالَ: يَا مَوْلَايَ! أَكَلَتُهَا. قَالَ: فَاذْهَبْ فَأَنْتَ حُرٌّ لِوَجْهِ اللَّهِ. قَالَ: فَقَالَ لَهُ\nالْغُلَامُ: يَا مَوْلَايَ! لِأَيِّ شَيْءٍ أَعْتَقْتَنِي؟ قَالَ: لِأَنِّي سَمِعْتُ مِنْ فَاطِمَةَ بِنْتِ\nرَسُولِ اللَّهِ تَذْكُرُ عَنْ أَبِيهَا رَسُولِ اللَّهِ ﷺ ... فذكره، فَمَا كُنْتُ لِأَسْتَخْدِمَ\nرَجُلًا مِنْ أَهْلِ الْجَنَّةِ!","vol":"13","page":948},{"text":"قلت: وهذا موضوع اتفاقًا، آفته وهب بن عبد الرحمن هذا - وهو: وهب بن\nوهب أبو البختري القرشي المدني -: كذاب وضاع، وله ترجمة مطولة سيئة في\n\"تاريخ ابن عساكر\"، و\"لسان الميزان\" وغيرهما. وقال فيه ابن حبان (٣/٧٤):\n\"كان ممن يضع الحديث على الثقات، وكان إذا جنه الليل، سهر عامة ليله يتذكر\nالحديث، ويضعه، ثم يكتبه ويحدث به، لا تجوز الرواية عنه، ولا كتابة حديثه إلا\nعلى جهة التعجب\".\nقلت فلا غرابة - وهذه حاله - أن يذكر حديثه هذا ابن الجوزي في\n\"الموضوعات\"، وتبعه على ذلك كل من جاء بعده ممن ألف في الأحاديث\nالموضوعة، ومنهم السيوطي في \"اللآلي المصنوعة\" (٢/٢٥٥) وأقره، إلا أنني لم أره\nفي كتاب ابن الجوزي المطبوع في \"الموضوعات\"، فالظاهر أنه سقط منه. والله أعلم.\nوقد قال البوصيري في \"إتحاف السادة المهرة بزوائد المسانيد العشرة\" بعد أن\nعزاه لأبي يعلى (٢/٤١/١):\n\"قال ابن الجوزي: هذا حديث موضوع، والمتهم بوضعه وهب بن عبد الرحمن.\nثم انظر إلى من وضع هذا، فإن اللقمة إذا وقعت في مجرى البول، وتداخلتها\nالنجاسة فربت، لا يتصور غسلها، وكأن الذي وضع هذا قصد أذى المسلمين\nوالتلاعب بهم \".\nثم رأيت الحديث في \"تاريخ جرجان\" للسهمي (٣٧٠ - ٣٧١) أخرجه من\nطريق أحمد بن يحيى: حدثنا أحمد بن عبد الله بن أيوب القرشي الضرير:\nحدثني زكريا بن يحيى الخزاز المقرئ: حدثني محمد بن جعفر بن [محمد]:\nحدثني أبي عن أبيه قال:\nدخل علي بن الحسين المتوضأ ... الحديث نحوه ليس فيه ذكر البول والغائط.","vol":"13","page":949},{"text":"قلت: وهذا إسناد ضعيف مظلم، محمد بن جعفر هذا - هو: ابن محمد بن\nعلي بن الحسين بن علي بن أبي طالب -: قال الذهبي:\n\"تكلم فيه\".\nوزكريا بن يحيى الخزاز المقري الظاهر أنه الذي في \"الميزان\":\n\"زكريا بن يحيى السراج المقرئ. كان في حدود الأربعين ومائتين بمصر،\nضعفه ابن يونس \".\nومن دونه لم أعرفهما.\nوذكر السيوطي للحديث شاهدًا من رواية الديلمي بإسناده عن يوسف بن\nالسفر: حد ثنا الأوزاعي: حدثنا ابن أبي لبابة عن شقيق عن ابن مسعود رفعه بلفظ:\n«من وجد كسرة من طعام - أو مما يؤكل - فأماط عنه الأذى، ثم أكلها، كتبت\nله سبعمائة حسنة، وإن هو أماط عنها الأذى، ثم رفعها، كتبت له سبعون حسنة» .\nوقال:\nيوسف بن السفر: كذاب. قال البيهقي: هو في عداد من يضع الحديث \".\n<span data-type=\"title\" id=toc-6452>٦٤٢٨ </span>- (إِذَا كَانَ يَوْمٌ حَارٌّ، أَلْقَى اللَّهُ تَعَالَى سَمْعَهُ وَبَصَرَهُ إِلَى أَهْلِ\nالسَّمَاءِ وَأَهْلِ الْأَرْضِ، فَإِذَا قَالَ الْعَبْدُ: (لَا إِلَهَ إِلَّا اللَّهُ)، مَا أَشَدَّ حَرَّ\nهَذَا الْيَوْمِ! اللَّهُمَّ! أَجِرْنِي مِنْ حَرِّ جَهَنَّمَ، قَالَ اللَّهُ ﷿ لِجَهَنَّمَ: إِنَّ\nعَبْدًا مِنْ عِبَادِي اسْتَجَارَنِي مِنْكِ، وَإِنِّي أُشْهِدُكِ أَنِّي قَدْ أَجَرْتُهُ.\nفَإِذَا كَانَ يَوْمٌ شَدِيدُ الْبَرْدِ، أَلْقَى اللَّهُ سَمْعَهُ وَبَصَرَهُ إِلَى أَهْلِ السَّمَاءِ\nوَالْأَرْضِ، فَإِذَا قَالَ الْعَبْدُ: (لَا إِلَهَ إِلَّا اللَّهُ)، مَا أَشَدَّ بَرْدَ هَذَا الْيَوْمِ!","vol":"13","page":950},{"text":"اللَّهُمَّ! أَجِرْنِي مِنْ زَمْهَرِيرِ جَهَنَّمَ، قَالَ اللَّهُ ﷿ لِجَهَنَّمَ: إِنَّ عَبْدًا\nمِنْ عِبَادِي اسْتَجَارَنِي مِنْ زَمْهَرِيرِكِ، وَإِنِّي أُشْهِدُكِ أَنِّي قَدْ أَجَرْتُهُ.\nفَقَالُوا: وَمَا زَمْهَرِيرُ جَهَنَّمَ؟ قَالَ: بَيْتٌ يُلْقَى فِيهِ الْكَافِرُ، فَيَتَمَيَّزُ مِنْ شِدَّةِ\nبَرْدِهَا بَعْضُهُ مِنْ بَعْضٍ) .\nمنكر.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (١٠٠/٣٠١)، والبيهقي\nفي \"الأسماء والصفات\" (١٧٧ - ١٧٨) - والسياق له - من طريق عَبْدِ اللَّهِ\nبْنِ سُلَيْمَانَ عَنْ دَرَّاجٍ أَنَّهُ قَالَ: حَدَّثَنِي أَبُو الْهَيْثَمِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَوْ عَنِ ابْنِ\nحُجَيْرَةَ الْأَكْبَرِ عَنْ أَبِي هُرَيْرَةَ ﵁، قَالَ: إِنَّ أَحَدَهُمَا حَدَّثَهُ عَنْ رَسُولِ\nاللَّهِ ﷺ أَنَّهُ قَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف، عبد الله بن سليمان - هو: أبو حمزة المصري\nالطويل - لم يوثقه غير ابن حبان. وقال البزار:\n\"حدث بأحاديث لم يتابع عليها\".\nقلت: إن كان من دونه ومن فوقه من الحفاظ الثقات، فيكون ذلك جرحًا\nفيه، وإلا فلا - كما هو الشأن هنا، فإن دراجًا صاحب مناكير معروفة تقدم بعضها\nمثل:\n\"أكثروا ذكر الله حتى يقولوا: مجنون \" رقم (٥١٧) .\nوقد سرق هذا الحديث لاحق بن حسين المقدسي، وركب له إسنادًا إلى أبي\nموسى الأشعري، أخرجه عنه السهمي في \"تاريخ جرجان\" (٤٨٦//٩٧٨)، وهو\n- كما قال الحافظ الإدريسي -:\n\"كان كذابًا أفاكًا يضع الحديث على الثقات\". وقال ابن النجار:","vol":"13","page":951},{"text":"\"مجمع على كذبه \".\nوهو مترجم له في \"الميزان\" و\"اللسان\" ترجمة سيئة جدًا، فالعجب كيف خفي\nحاله على (السهمي)؟! ويبدو أن لذلك سببًا كشف عنه الحاكم بقوله فيه:\nفقدم علينا بنيسابور،وهو أصلح حالًا مما كان في آخر أيامه ... ثم ارتقى عن\nذلك بعد سنين، وحدَّث بالموضوعات\".\nفالظاهر أن السهمي ما عرفه إلا في أيامه الأولى. فأعوذ بالله تعالى من الحور\nبعد الكور، ونسأله حسن الخاتمة بفضه وكرمه!\n<span data-type=\"title\" id=toc-6453>٦٤٢٩ </span>- (كان يَجْهَرُ بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في الصلاة) .\nمنكر.\nأخرجه البزار في \"مسنده\" (١/٢٥٥/٥٢٦): حدثنا أحمد بن عبدة:\nثنا المعتمر بن سليمان:ثنا إسماعيل بن حماد عن أبي خالد عَنْ اِبْنِ عَبَّاسٍ\nمرفوعًا. وقال:\nتفرد به إسماعيل، وليس بالقوي في الحديث، وأبو خالد أحسبه الوالبي\".\nوأقول: كلا ليس به، بل هو آخر مجهول، وهو علة الحديث - كما سيأتي\nبيانه -، ولا دخل لإسماعيل فيه، فإنه صدوق - كما قال الذهبي والعسقلاني -،\nوتضعيف البزار إياه مما لا يلتفت إليه، وقد وثقه إمام من أئمة الجرح والتعديل، ألا\nوهو ابن معين - كما في \"التهذيب\" -.\nوأما قول الهيثمي في \"المجمع\" (٢/١٠٩):\nقلت: رواه ابو داود - خلا الجهر بها - رواه البزار، ورجاله موثقون\".\nفليس دقيقًا لما سأذكره من جهالة أبي خالد. ولم يتنبه الشيخ الأعظمي لهذه","vol":"13","page":952},{"text":"العلة، فعصَّبها في إسماعيل، فقال في تعليقه على \"البزار\" - وقد نقل قول الهيثمي\nالمذكور -:\n\"قلت: هذا مستغرب جدًا! فقد صرح البزار أنه تفرد به إسماعيل بن حماد،\nوليس بالقوي في الحديث \".\nوأقول: لما خفيت العلة الحقيقية في إسناد هذا الحديث - فضلًا عن متنه - على\nالشيخ الأعظمي، استروح لتضعيف البزار لإسماعيل، وهو تضعيف مرجوح - كما\nسبق - وما ذاك إلا لتعصبه لمذهبه الحنفي المخالف لهذا الحديث، وما هكذا يكون\nالتحقيق في الحديث، فلا يجوز إفساح المجال للآراء المذهبية في تصحيح وتضعيف\nالأحاديث النبوية، خلافًا لما هو معروف عن بعض الحنفية كابن التركماني وغيره من\nالمتقدمين، والأعظمي هذا وغيره من المتأخرين، وقد يقابلهم بعض الشافعيين!\nثم إن الحديث قد أخرجه الترمذي (١/٣٢٨/٢٤٥) بإسناد البزار عينه، لكن\nبلفظ:\n\" كان يفتتح صلاته بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ \".\nليس فيه لفظة: (الجهر) . وكذلك اخرجه ابن حبان في ترجمة أبي خالد من\n\"الثقات\" (٥/٥٦٣)، والعقيلي في \"الضعفاء\" (١/٨٠ - ٨١)، وابن عدي في\n\"الكامل\" (١/٣١١)، والدارقطني في \"سننه\" (١/٣٠٤/٨)، وكذا البيهقي (٢/٤٧)\nمن طريق أخرى عن المعتمر ... به. وقال العقيلي وابن عدي في ترجمة إسماعيل\nهذا:\n\"حديثه غير محفوظ، يحكيه عن مجهول\".\nيعني: أبا خالد. ولهذا قال الترمذي:","vol":"13","page":953},{"text":"حديث ليس إسناده بذاك \".\nوقال ابن أبي حاتم في \"الجرح\" (٤/٢/٣٦٥) في الكنى منه:\n\"سئل أبو زرعة عن أبى خالد الذي روى عَنْ اِبْنِ عَبَّاسٍ في الجهر بـ ﴿بسم\nالله ...﴾، روى عنه إسماعيل بن حماد بن أبي سليمان؟ قال: لا ادرى من هو،\nلا اعرفه \".\nقلت: وفيه إشارة إلى أنه غير أبي خالد الوالبي - خلافًا لما تقدم عن البزار -\nفإن الوالبي معروف برواية جمع من الثقات عنه، واسمه (هرمز)، ويقال: (هرم)،\nوقد أورده ابن أبي حاتم في (الأسماء) من كتابه (٤/٢/١٢١) قائلًا:\n\"سمعت أبا زرعة يقول: اسمه (هرمز)، سألت أبي عنه؟ فقال: صالح\nالحديث\".\nوذكره ابن حبان في \"الثقات\" أيضًا (٥/٥١٤) .\nقلت: فهذه النصوص عن هؤلاء الحفاظ تدل على أن أبا خالد الراوي لهذا\nالحديث هو غير أبي خالد الوالبي، وقد سبقهم إلى هذا التفريق الإمام البخاري،\nفأورد الأول في الكنى، والآخر في الأسماء، وتبعه على ذلك أبو أحمد الحاكم\nفي \"الأسماء والكنى\" (ق ١٢٨/١ و١٣٣/١)، ثم الذهبي في \"المقتنى\"، وقال في\n\"الكاشف\":\n\"أبو خالد الوالبي هرمز ... صدوق\". وقال في \"الميزان\":\n\"أبو خالد عَنْ اِبْنِ عَبَّاسٍ، لا يعرف \".","vol":"13","page":954},{"text":"وهذا منه تلخيص لقول أبي زرعة المتقدم، ووافقه على ذلك الحافظ في\n\"اللسان\"، وزاد عليه فقال:\n\"وذكره ابن حبان في \"الثقات\" وقال: روى عنه إسماعيل بن حماد (الأصل:\nأبو خالد!)، وقد قيل: إنه الوالبي (الأصل: الوالي!) المذكور في \"التهذيب\" \".\nأهطاء وأوهام:\nأولًا: لقد وهم الحافظ في كنى \"التهذيب\"، تبعًا لأصله \" تهذيب المزي\"\nفخلطا الاثنين وجعلاهما واحدًا، فترجما لأبي خالد الوالبي، وذكرا فيها أن من\nشيوخه ابن عباس، ومن الرواة عنه إسماعيل بن حماد! ولم يتنبه لذلك المعلق\nعلى \"تهذيب المزي \"!\nثانيًا: أن الحافظ لما ساق الحديث هناك من رواية العقيلي وقع في إسناده:\n\"أبي خالد الوالبي\" بزيادة (الوالبي)، ولا أصل لها عند العقيلي، ولا عند غيره ممن\nذكرناهم في التخريج، وهذا من أمانة المحدثين ودقتهم قي رواية الاحاديث - جزاهم\nالله خيرًا -، ولقد صدق من قال:\nأهل الحديث هم أهل النبي ... وإن لم يصحبوا نَفْسَه أنفاسه صحبوا\nثالثًا: أن الحافظ لما ذكر في \"التلخيص\" (١/٢٣٤) تجهيل العقيلي وأبي زرعة\nلأبي خالد قال:\n\"وقال البزار وابن حبان: هو الوالبي، وقيل: لا يصح ذلك \".\nقلت: فقرنه ابن حبان مع البزار خطأ، لأن ابن حبان فرق - كما تقدم بيانه -،\nفلا داعي للتكرار.\nرابعًا: وقد يكون من الأخطاء: الرمز للوالبي بأنه من رجال الترمذي، لأنه لم","vol":"13","page":955},{"text":"ينسبه أولًا، ولأنه غيره ثانيًا، إلا إن كان روى له حديثًا آخر مصرحًا بنسبته أو\nاسمه. والله أعلم.\n(فائدة): تقدم عزو الهيثمي للحديث لأبي داود - وقد عزاه إليه غيره أيضًا -\nوليس هو في النسخ المطبوعة والمعروفة اليوم، وقد أفاد الحافظ المزي في \"تحفة\nالأشراف \" أنه وقع في بعض النسخ دون بعض. ويؤيد ذلك أن الحافظ ابن حجر\nقال في \"التلخيص\":\n\" وقال أبو داود: حديث ضعيف \".\nفلينظر إذن، هل يقال في رمزهم لأبي داود ما قلته آنفًا في رمزهم للترمذي؟\nوبعد، فقد سبق أن ذكرت في أول هذا التخريج والتحقيق أن الشيخ\nالأعطمي خفيت عليه العلة الحقيقية في إسناد الحديث، فضلًا عن متنه. وإذ قد\nفرغت من تحقيق الكلام في علة الإسناد، فقد جاء أوان بيان علة المتن، فأقول:\nمن الملاحظ أن لفظ رواية البزار: \"يجهر\"، ولفظ الترمذي وغيره: \"يفتتح \"،\nومن المعروف عند العلماء أن الافتتاح لا يستلزم الجهر لا لغة ولا شرعًا، فقد ثبت\nأن النبي ﷺ كان يفتتح بالتوجه، \"وسبحانك الهم ... \" - كما قال الحافظ في\n\"التلخيص \" (١/١٣٢) -، فهل معنى ذلك أنه كان يجهر؟! (انظر \"الإرواء\" (١/٥٠)\nو\"صحيح أبي داود\" (٧٤٩) وغيرهما) .\nولما ذكرت، وجدنا الأسود بن يزيد التابعي الثقة الجليل الفقيه - لما روى\nافتتاح عمر ﵁ جهرًا - لم يكتف بلفظة (الافتتاح)، بل أضاف إليه لفظًا\nيدل على الجهر، فقال:\nكان عمر ﵁ إذا افتتح الصلاة قال: سبحانك اللهم ... يسمعنا\nذلك ويعلمنا.","vol":"13","page":956},{"text":"رواه ابن أبي شيبة وغيره.\"الإرواء\" (٢/٤٩) .\nوعلى ذلك فلو فرض أن إسناد الحديث صحيح، لكان لفظ (الجهر) فيه شاذًا،\nلمخالفته للفظ رواية الحفاظ الثقات - وبخاصة الترمذي -، أما وهو ضعيف، فهو\nمنكر - كما تقتضيه القواعد العلمية الحديثية -، وهذا مما خفي على الشيخ الأعظمي\nفبادر إلى إنكاره بلفظيه! دون أي تفريق بينهما.\nولعل النكارة من البزار نفسه، فقد تكلموا في حفظه، حتى قال الدراقطني\nوالحاكم:\n\"يخطئ في الإسناد والمتن \". والمعصوم من عصمه الله.\nثم اعلم أن الأحاديث في الجهر بالبسملة في الصلاة كثيرة، وليس فيها كلها\nما يصلح للحجة، وقد استوعب الكلام عليها الحافظ الزيلعي في \"نصب\nالراية\" (١/٣٢٣ - ٣٥٦)، ثم الحافظ العسقلاني في \"الدراية\" (١/١٣٠ - ١٣٧)،\nونقلًا عن الدراقطني أنه قال:\n\"لا يصح في الجهر شيء مرفوع \".\nوسبقه إلى ذلك العقيلي - فيما نقله عنه الزيلعي (١/٣٤٦ - ٣٤٧) - قال:\n\" ولا يصح في الجهر بالبسملة حديث مسند \".\nومع ذلك فهي مخالفة لبعض الأحاديث الصحيحة عند الشيخين وغيرهما،\nوترى تفصيل الكلام في ذلك في المصدرين المذكورين آنفًا. وانظر \"صفة الصلاة\".\nوقد روى بعضهم حديثًا في الجهر، لو صح، لكان نصًا على أن الجهر كان في\nأول الإسلام ثم ترك، وقد حسنه بعض الأئمة، واتكأ عليه بعض الحنفية، فوجب\nالنظر في إسناده، وتحقيق القول فيه، أداء للأمانة، وتبرئة للذمة، وهاك لفظه:","vol":"13","page":957},{"text":"<span data-type=\"title\" id=toc-6454>٦٤٣٠ </span>- (كَانَ يَجْهَرُ بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ بِمَكَّةَ، وَكَانَ\nأَهْلُ مَكَّةَ يَدْعُونَ (مُسَيْلِمَةَ): الرَّحْمَانَ، فَقَالُوا: إِنَّ مُحَمَّدًا يَدْعُو إِلَى\nإِلَهِ الْيَمَامَةِ؛ فَأَمَرَ رَسُولُ اللَّهَ ﷺ فَأَخْفَاهَا، فَمَا جَهَرَ بِهَا حَتَّى مَاتَ) .\nمنكر.\nأخرجه أبو داود في \"المراسيل\" (٨٩/٣٤) من طريق عَبَّاد بْن الْعَوَّامِ\nعَنْ شَرِيكٍ عَنْ سَالِمٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: ... فذكره هكذا مرسلًا. قال:\nحَدَّثَنَا عَبَّادُ بْنُ مُوسَى: حَدَّثَنَا عَبَّادُ بْنُ الْعَوَّامِ..\nقلت: فهو إسناد ضعيف:\nأولًا: لإرساله، وقد روي مسندًا عَنْ اِبْنِ عَبَّاسٍ، ولا يصح - كما يأتي -.\nثانيًا: شريك - وهو: ابن عبد الله القاضي النخعي -، وليس بالقوي من جهة\nحفظه.\nثالثًا: المخالفة في إسناده، فقال يحيى بن طلحة اليربوعي: ثنا عباد بن\nالعوام بإسناده المتقدم، إلا أنه أسنده فقال:\n\"عَنْ اِبْنِ عَبَّاسٍ قال \".\nأخرجه الطبراني في \"الكبير\" (١١/٤٣٩ - ٤٤٠)، وفي \"الأوسط\" (٢/١١٥ -\n١١٦ - مجمع البحرين)، وقال:\n\"لم يروه عن سالم إلا شريك، تفرد به عبادة \".\nقلت: ويحيى بن طلحة اليربوعي ليِّن الحديث - كما في \"التقريب\" -، فلا\nيعارض بمثله عباد بن موسى - وهو الخَتَلي -، فإنه ثقة من رجال الشيخين - ولا\nسيما - وقد توبع على إرساله، فقال إسحاق بن راهويه في \"مسنده\" - كما في\n\"الزيلعي\" (١/٣٤٦) -: أنبأنا يحيى بن آدم: أنبأنا شريك ... به مرسلًا.","vol":"13","page":958},{"text":"ويحيى: ثقة أيضًا من رجال الشيخين، فاتفاق هذا وعباد بن العوام على\nإرساله، مما لا يدع مجالًا للشك في خطأ من أسنده.\nوقد وهم بعضهم على إسحاق بن راهويه، فذكر في إسناده ابن عباس!\nأخرجه البيهقي في \"معرفة السنن\" (١/٥١٥ - ٥١٦) بإسناده عن إسحاق ...\nبه. وأعله بقوله:\nهكذا أخبرناه أبو القاسم بن حبيب، وإنما رواه إسحاق عن يحيى بن آدم\nمرسلًا \".\nيشير إلى أن الخطأ من ابن حبيب هذا، ولعله من أجل مثل هذا الخطأ تكلم\nفيه الحاكم - كما حكاه عنه الذهبي في \"السير\" (١٧/٢٣٧ - ٢٣٨) - وهذه الترجمة\nمما يستدرك على \"اللسان\".\nرابعًا: المخالفة في المتن، وذلك من ناحيتين:\nالأولى: أنه ليس في رواية ابن راهويه، ولا في رواية الطبراني قوله:\n\"فأمر رسول الله ﷺ فأخفاها ... \" إلخ.\nوقالا:\n\"فلما نزلت هذه الآية (يعني البسملة)، أمر رسول الله ﷺ أن لا يجهر بها\"\nفزاد نزول الآية!\nوخالف ذلك كله ابن حبيب، فقال:\nفأنزل الله تعالى ﴿ولا تجهر بصلاتك﴾، فيسمع المشركون فيهزأون: ﴿ولا\nتخافت بها﴾ عن أصحابك، فلا تسمعهم: ﴿وابتغ بين ذلك سبيلا﴾ .","vol":"13","page":959},{"text":"وهذا منكر جدًا، فإنه مع مخالفته لكل الروايات المتقدمة - على ضعفها - فهو\nمخالف لحديث أبي بشر عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنْ ابْنِ عَبَّاسٍ ﵄ فِي\nقَوْلِهِ تَعَالَى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، قَالَ:\nنَزَلَتْ وَرَسُولُ اللَّهِ ﷺ مُخْتَفٍ بِمَكَّةَ، كَانَ إِذَا صَلَّى بِأَصْحَابِهِ، رَفَعَ صَوْتَهُ\nبِالْقُرْآنِ، فَإِذَا سَمِعَهُ الْمُشْرِكُونَ، سَبُّوا الْقُرْآنَ، وَمَنْ أَنْزَلَهُ، وَمَنْ جَاءَ بِهِ، فَقَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ\nﷺ: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾، أَيْ: بِقِرَاءَتِكَ فَيَسْمَعَ الْمُشْرِكُونَ، فَيَسُبُّوا الْقُرْآنَ:\n﴿وَلَا تُخَافِتْ بِهَا﴾ عَنْ أَصْحَابِكَ فَلَا تُسْمِعُهُمْ: ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ .\nأخرجه البخاري (٤٧٢٢)، ومسلم (٢/٣٤)، والترمذي (٣١٤٥ - ٣١٤٦)،\nوالنسائي في \"الكبرى\" (٦/٣٨٤/١١٣٠٠)، والبيهقي (٢/١٩٥)، وأحمد (١/\n٢١٥)،وقال الترمذي:\n\"حديث حسن صحيح\".\nقلت: ففي هذا الحديث الصحيح: أن هذه الآية إنما نزلت في قراءة القرآن لا\nفي البسملة - كما قال الزيلعي -، وابن حبيب جمع بين هذا الحديث الصحيح،\nوذاك الحديث المنكر.\nوقد أعله الحافظ في \"الدراية\" (١/١٣٦) من وجه آخر، فقال:\n\"والمتن معلول من جهة أن مسيلمة لم يكن يدعي الألوهية، ومن جهة\nالتسمية (الأصل: التسليم!)،لكن في نص الخبر أنه يدعى (رحمان اليمامة،\nولفظ (الرحمن) في بقية الفاتحة، وهو قول: (الرحمن الرحيم) بعد: (الحمد لله\nرب العالمين)، فلا معنى للإسرار بالبسلمة لأجل ذكر: (الرحيم)، مع وجود ذكر:\n(الرحمن) عقب ذلك \".","vol":"13","page":960},{"text":"وهذا غاية في تحقيق نكارة الحديث، فالعجب من شيخ الإسلام ابن تيمية\nكيف قال في \"مجموع الفتاوى\" (٢٢/٣٧١):\n\" وَقَدْ رَوَى الطبراني بِإِسْنَادِ حَسَنٍ عَنْ ابْنِ عَبَّاسٍ: أَنَّ النَّبِيَّ ﷺ كَانَ يَجْهَرُ\nبِهَا إذْ كَانَ بِمَكَّةَ، وَأَنَّهُ لَمَّا هَاجَرَ إلَى الْمَدِينَةِ تَرَكَ الْجَهْرَ بِهَا حَتَّى مَاتَ \"!\nوأنا على مثل اليقين أنه كتب هذا من حافظته، دون أن يتسنى له الرجوع\nإلى إسناده، ليرى أن فيه شريكًا القاضي ويحيى بن طلحة اليربوعي، ولو أنه قُيِّض\nلع التوسع في البحث وجمع الطرق والألفاظ، لتبينت له تلك العلل.\nوإن مما يؤكد لك ذلك أنه ذكر باللفظ الملفق من لفظ مرسل أبي داود، و\"مسند\nالطبراني \"، وكلاهما ليس فيهما أن الترك كان: لما هاجر إلى المدينة. فجلَّ من لا\nيضل ولا ينسى.\nولقد استروح إلى هذا التحسين المعلق على \"نصب الراية\" (١/٣٢٤)، دون\nأي بحث أو تحقيق، وما ذاك إلا لأنه وافق المذهب الحنفي!\nوالهيثمي مع تساهله المعروف عند الباحثين لم يزد على قوله بعدما عزاه\nلـ \"المعجمين\" (٢/١٠٨):\n\"ورجاله موثقون\".\nفإن هذا لا يعني تصحيحًا ولا تحسينًا، وإنما يعني توثيق بعض رواته توثيقًا\nليِّنًا، وهو يشير إلى شريك القاضي، ويحيى اليربوعي، وهذا لم يوثقه غير ابن\nحبان (٩/٢٦٢)، مع ذلك فقد قال فيه:\n\"كان يغرب عن أبي نعيم \".\nوقد عارض هذا الحديث المنكر بعض المجهولين بمنكر آخر، رواه عمر بن\nحفص المكي عن ابن جريج عن عطاء عَنْ اِبْنِ عَبَّاسٍ:","vol":"13","page":961},{"text":"أن النبي ﷺ لم يزل يجهر في السورتين بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ حتى\nقبض.\nأخرجه الدارقطني (١/٣٠٤/٩) وسكت عنه! وأورده الذهبي في ترجمة ابن\nحفص هذا من \"الميزان\"، وقال:\n\"لا يدرى من ذا؟ والخبر منكر \". وقال في \"المغني\":\n\"لا يعرف، والخبر موضوع \".\n(تنبيه): من الأخطاء الفاحشة الدالة على سطحيةٍ في التعليق، أن المعلق\nعلى \"معرفة البيهقي\" علق على حديث ابن حبيب المنكر، - كما تقدم - بقوله:\n\"والخبر بنحوه عند المصنف في \"السنن الكبرى\" (٢/١٩٥) \"!\nوهذا تدليس خبيث - أرجو أن لا يكون مقصودًا -، لأنه يوهم أن الحديث نحوه\nبتمامه في المكان الذي أشار إليه من \"السنن\"، وليس فيه إلا رواية الشيخين المتقدمة،\nالتي ليس فيها ذكر البسملة. فكان ينبغي عليه أن يستثني ذلك - كما لا يخفى -.\n<span data-type=\"title\" id=toc-6455>٦٤٣١ </span>- (خلق َ اللهُ ﵎ جُمْجُمَةَ جِبرائيلَ على قَدْرِ الغُوْطةِ) .\nموضوع.\nأخرجه ابن عساكر في \"تاريخ دمشق\" (١/٣٤٠) من طريق الوليد\nابن مسلم: أنا يزيد بن السمط عن رجل عن القاسم بن محمد عن عائشة مرفوعًا.\nقلت: وهذا موضوع، آفته الرجل الذي لم يسم، وقد استنكره الحافظ الذهبي،\nفذكره في ترجمة يزيد بن السمط هذا وقال:\nوثقه أبو داود وغيره،وصعفه أبو عبد الله الحاكم \". ثم ساق له هذا الحديث،\nوقال:","vol":"13","page":962},{"text":"\"هذا حديث منكر \".\nقلت: وأنا أرى أن الحديث موضوع، ولا علاقة ليزيد به إلا الرواية، فإنه ثقة\nأخطأ الحاكم في تضعيفه - كما قال الحافظ في \"التقريب\" -، وإنما الآفة من شيخه\nالذي لم يسم - كما تقدم -، وأظن أنه (الحكم بن عبد الله بن سعد الأيلي)، فإنه\nمذكور في شيوخ يزيد بن السمط، وفي الرواة عن القاسم بن محمد، وهو كذاب\n- كما قال أبو حاتم وغيره -، وقال أحمد:\n\"أحاديثه كلها موضوعة \".\nفلا يليق تعصيب هذا الحديث إلا بمثله!\nولعل الوليد بن مسلم هو الذي دلَّس اسمه، وكنى عنه بـ (رجل)، فإنه معروف\nبأنه كان يدلس تدليس التسوية، وهو أن يسقط شيخ شيخه من الإسناد مطلقًا،\nفمن باب أولى أن يسقط اسمه، ويكني عنه باسم (رجل) كما هنا. والله أعلم.\n(تنبيه): صححت لفظ (جمجمة) من \"ميزان الذهبي\"، و\"الجامع الكبير\"\nللسيوطي، وكان الأصل (جمحه) . ولم يهتد الدكتور صلاح الدين المنجد في\nتعليقه على \"التاريخ\" (٢/١١٦) إلى الصواب، فجعله برأيه (أجنحة) وهذا خطأ\nلمخالفته للمصدرين المذكورين أولًا، ولأنه مخالف لأصول التصحيح ثانيًا، فإنه زاد\nمن عنده حرف الألف في أوله.\n<span data-type=\"title\" id=toc-6456>٦٤٣٢ </span>- (فَإِذَا وَجَدْتَ ذَلِكَ، فَارْفَعْ إِصْبَعَكَ السَّبَّابَةَ الْيُمْنَى، فَاطْعَنْهُ\nفِي فَخِذِكَ الْيُسْرَى، وَقُلْ: (بِسْمِ اللَّهِ)، فَإِنَّهَا سِكِّينُ الشَّيْطَانِ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (١/١٥٩ - ١٦٠)، والعقيلي في\n\"الضعفاء\" (٤/٢٠٩)، والدولابي في \"الكنى\" (٢/١٣٠) من طريق عنبس بن","vol":"13","page":963},{"text":"سعيد: ثَنَا الْمُهَاجِرُ بن الْمُنِيبِ عَنْ أَبِي الْمَلِيحِ بن أُسَامَةَ عَنْ أَبِيهِ:\nأَنَّ رَجُلا أَتَى النَّبِيَّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ! إِنِّي أَشْكُو إِلَيْكَ وَسْوَسَةً أَجِدُهَا\nفِي صَدْرِي، إِنِّي أَدْخُلُ فِي صَلاتِي، فَمَا أَدْرِي عَلَى شَفْعٍ أنْفَتِلُ أَمْ عَلَى وِتْرٍ؟ فَقَالَ\nرَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف مجهول، أورده العقيلي في ترجمة مهاجر بن\nالمنيب، وقال:\nمجهول بالنقل، لا يتابع على حديثه، ولا يعرف إلا به \".\nوأقره الذهبي في \"الميزان\" وساق له هذا الحديث. وقال في \"المغني\":\n\"لا يعرف، وخبره منكر\".\nوعنبسة بن سعيد هو القطان صرحت بذلك رواية الطبراني، وهو ضعيف\nاتفاقًا، وبعضهم تركه.\nوتابعه أبو سعيد عن مهاجر أبي المنيب ... به مع بعض اختصار.\nأخرجه البزار في \"مسنده: (١/٢٧٩/٥٨٠ - كشف الأستار) وقال:\n\"لا نعلمه عن النبي ﷺ إلا من هذا الوجه، وأبو سعيد - وهو الحسن بن دينار -\nومهاجر أبو منيب بصري، وليسا بالقويين في الحديث\".\nقلت: لقد لطَّف القول في الحسن بن دينار، فحاله شر مما قال، فقد تركه\nوكيع وابن المبارك، وكذبه أحمد ويحيى وغيرهما - كما تقدم تحت الحديث (٦٤٢٤) -.\nثم إنه قد خفي عليه أنه تابعه عنبسة القطان - كما رأيت -.\n(تنبيه): هناك بعض الأخطاء وقعت في بعض مصادر الحديث المذكورة:","vol":"13","page":964},{"text":"أولًا: انقلب في \"معجم الطبراني\" اسم (عنبسة بن سعيد) إلى (سعيد بن\nعنبسة) ! فلا أدري أهكذا الرواية فيه فهو خطأ من أحد الرواة. أو هو خطأ مطبعي؟\nثانيًا: زاد محققه الأخ حمدي أداة الكنية بين (المهاجر) و(المنيب) فصار\nهكذا (المهاجر بن [أبي] المنيب) . وهذه الزيادة خطأ، لأن (أبو منيب) هي كنية\nالمهاجر، كما في كتب الرجال، وكما تقدم في تعقيب البزار على الحديث، فليست\nهي كنية أبيه.\nثالثًا: سقط من إسناد \"كنى الدولابي\" قوله: \"عن أبي المليح بن أسامة\"،\nوبقيت فيه نسبة (الهذلي) الدالة عليه فصار هكذا:\n\"عن مهاجر أبي المنيب الهذلي عن أبيه \"!\n<span data-type=\"title\" id=toc-6457>٦٤٣٣ </span>- (يَا عَائِشَةُ! دَعِي أَخِي، فَإِنَّهُ أَوَّلُ النَّاسِ إِسْلَامًا، وَآخَرُ\nالنَّاسِ لِي عَهْدًا عِنْدَ الْمَوْتٍ، وَأَوَّلُ النَّاسِ لِي لُقْيًا يَوْمَ الْقِيَامَةِ) .\nباطل.\nأخرجه العقيلي في \"الضعفاء\" (٤/١٦٦)، ومن طريقه ابن الجوزي\nفي \"العلل\" (١/٢١١) بسنده عن عَبْد السَّلَامِ بْن صَالِحٍ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ\nهَاشِمِ قَالَ: حَدَّثَنِي [أَبِي] عَنْ مُوسَى بْنِ الْقَاسِمِ التَّغْلِبِيِّ قَالَ: حَدَّثَتْنِي لَيْلَى\nالْغِفَارِيَّةُ قَالَتْ:\nكُنْتُ أَخْرُجُ مَعَ رَسُولِ اللَّهِ ﷺ فِي مَغَازِيهِ، فَأُدَاوِي الْجَرْحَى، وَأَقُومُ عَلَى\nالْمَرْضَى، فَلَمَّا خَرَجَ [عَلِيٌّ] إِلَى الْبَصْرَةِ، خَرَجْتُ مَعَهُ، فَلَمَّا رَأَيْتُ عَائِشَةَ وَاقِفَةً،\nدَخَلَنِي شَيْءٌ مِنَ الشَّكِّ، فَأَتَيْتُهَا، فَقُلْتُ: هَلْ سَمِعْتِ مِنَ رَسُولِ اللَّهِ ﷺ فَضِيلَةً\nفِي عَلِيٍّ؟ فَقَالَتْ: نَعَمْ. دَخَلَ عَلِيٌّ عَلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ مَعَ عَائِشَةَ، وَهُوَ عَلَى\nفُرَيْشٍ، وَعَلَيْهِ جُرْدٌ قَطِيفَةً، فَجَلَسَ بَيْنَهُمَا، فَقَالَتْ لَهُ عَائِشَةُ: أَمَا وَجَدْتَ مَكَانًا هُوَ","vol":"13","page":965},{"text":"أَوْسَعُ لَكَ مِنْ هَذَا؟ فَقَالَ النَّبِيُّ ﷺ: ... فذكره. وقال العقيلي:\n\" لَا يُعْرَفُ إِلَّا بِموسى بن القاسم، قال البخاري: لا يتابع عليه\".\nوأقره ابن الجوزي، وزاد فقال:\n\"قلت: [هذا] لو لم يكن في الإسناد غيره، وهو أبو الصلت (١) عبد السلام\nابن صالح، وهو كذاب.قال أبو حاتم الرازي: لم يكن عندي بصدوق، وضرب أبو\nزرعة على حديثه. وقال العقيلي: هو رافضي خبيث \".\nوبهذين الراويين أعله الذهبي أيضًا في ترجمة موسى بن قاسم، وقال:\n\"وإسناده مظلم \".\nوتبعه الحافظ في \"اللسان\"، والسيوطي وابن عراق - كما في \"تنزيه الشريعة\" -\n(١/٣٩٦) . وقال الذهبي في ترجمة ليلى الغفارية:\n\"خبر باطل\". وأقره الحافظ في \"الإصابة\".\n<span data-type=\"title\" id=toc-6458>٦٤٣٤ </span>- (كَانُوا مَعَ النَّبِيِّ ﷺ فِي مَسِيرٍ فَانْتَهَوْا إِلَى مَضِيقٍ،\nوَحَضَرَتْ الصَّلَاةُ، فَمُطِرُوا: السَّمَاءُ مِنْ فَوْقِهِمْ، وَالْبِلَّةُ مِنْ أَسْفَلَ مِنْهُمْ،\nفَأَذَّنَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَلَى رَاحِلَتِهِ، (وفي روايةٍ: فأَمَرَ المؤذِّنَ فأَذَّنَ)\nوَأَقَامَ أَوْ أَقَامَ [بغيرِ أذانٍ] فَتَقَدَّمَ عَلَى رَاحِلَتِهِ فَصَلَّى بِهِمْ، يُومِئُ إِيمَاءً،\nيَجْعَلُ السُّجُودَ أَخْفَضَ مِنْ الرُّكُوعِ) .\nضعيف.\nأخرجه الترمذي (٢/٧٩/٤١١) - والسياق له -، والدارقطني (١/٣٨٠\n_________\n(١) الأصل: \"ولم يكن في الإسناد غير أبي الصلت عبد السلام\". ولعل الصواب ما\nأثبته.","vol":"13","page":966},{"text":"- ٣٨١) - والرواية الأخرى له مع الزيادة -، والبيهقي (٢/٧)، وأحمد (٤/١٧٣ -\n١٧٤) من طريق عُمَر بْن ميمون بن الرَّمَّاحِ الْبَلْخِيّ [عَنْ] كَثِيرِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ\nابْنِ يَعْلَى بْنِ مُرَّةَ عَنْ أَبِيهِ عَنْ جَدِّهِ: أَنَّهُمْ كانوا ... الحديث. وضعفه الترمذي\nبقوله:\n\" هَذَا حَدِيثٌ غَرِيبٌ \"\nوصرح بذلك البيهقي فقال:\n\"وفي إسناده ضعف، ولم يثبت من عدالة بعض رواته ما يوجب قبول خبره\".\nقلت: ويشير - فيما أظن - إلى عثمان بن يعلى، فإنه لم يوثقه أحد، حتى ولا\nابن حبان، ولم يذكروا راويًا عنه غير ابنه هذا، ولهذا قال فيه ابن القطان:\n\"مجهول\". وتبعه الحافظ في \"التقريب\". وفي \"الجرح والتعديل\" (٣/١/١٧٤):\n\"عثمان أبو عمرو المؤذن كوفي روى عن ... (بياض) سمعت أبي يقول:هو\nمجهول\".\nولا أستبعد أن يكون هو هذا.\nثم إنه يحتمل أن يكون البيهقي أشار إلى عمر بن عثمان أيضًا، فإنه ليس\nبالمشهور، ولم يوثقه غير ابن حبان (٧/٢٢٠)، ولم يرو عنه غير اثنين أحدهما:\nكثير بن زياد هذا، ويكنى بـ (أبي سهل البرماني)، والآخر: خلف بن مهران،\nفقال ابن القطان:\n\"لا يعرف حاله \". وأشار الذهبي إلى تضعيف توثيق ابن حبان بقوله:\n\"وثِّق\"! وقال الحافظ:\n\"مستور\".","vol":"13","page":967},{"text":"وعلى هذا فمن التساهل البين، أو الخطأ الظاهر، تقوية مثل هذا الإسناد من\nبعضهم. فقال النووي في \"المجموع\" (٣/١٠٦):\n\"وإسناده جيد\"!\nومن الغريب أن الحافظ سكت عن هذه التقوية في \"الفتح\" (٢/٧٩)، مع أنه\nببَّن علته في \"التلخيص\" (١/٢١٢) فقال:\n\"وقال عبد الحق: إسناده صحيح (!)، والنووي: إسناده حسن. وضعفه\nالبيتهقي وابن العربي وابن القطان، لحال عمر بن عثمان \".\nفأقول: ومع أن هذا الإعلال قوي وارد، إلا أن إعلاله بحال أبيه عثمان أولى،\nلما تقدم بيانه: أن عمر بن عثمان مستور،وأباه عثمان مجهول. فتنبه.\nثم تكشفت لي علة أخرى: وهي الاختلاف في إسناده، فأخرجه البزار في\n\"مسنده\" (١/٣٣٠/٦٨٤)، وأبو نعيم في \"معرفة الصحابة\" (٢/٩٠/٢) من طريق\nمهران بن أبي عمر: ثنا علي بن عبد الأعلى [عن أبيه عبد الأعلى] (١) عن أبي\nسهل الأسدي (وفي \"المعرفة\": الأزدي) عن عمرو بن دينار: أنه حدثه عمرو بن\nيعلى قال:\nحضرت الصلاة صلاة المكتوبة، ونحن مع رسول الله ﷺ فتقدم بنا، ثم\nأمَّنَا، فصلينا على ركابنا.\nوهذا اختلاف شديد، فالمتن مختصر جدًا، والسند مختلف عن الأول اختلافًا\nظاهرًا لا يحتاج إلى بيان، ولست أدري ممن هو؟ ولكنه يدور بين هؤلاء الثلاثة:\n_________\n(١) هذه الزيادة لم تقع في \"المعرفة\"، وكذلك لم تقع في \"مختصر الزوائد\" (١/٢٨٤) .\nفالله أعلم.","vol":"13","page":968},{"text":"١ - مهران بن أبي عمر.\n٢ - علي بن عبد الأعلى.\n٣ - أبوه عبد الأعلى.\nفالأول قال فيه الذهبي في \"المغني\":\n\"وثقه ابن معين، وقال البخاري: فِي حَدِيثِه اضطراب \". ولذلك قال في\n\"الكاشف\":\n\"فيه لين\". وقال الحافظ:\n\"صدوق سيئ الحفظ\".\nوالثاني: قال في \"المغني\":\n\"صويلح، قال أبو حاتم: ليس بقوي\". ونحوه في \"الكاشف\". وقال الحافظ:\n\"صدوق ربما وهم \".\nوالثالث: عبد الأعلى - وهو ابن عامر الثعلبي -. قال في \"المغني\":\n\"ضعفه أحمد وأبو زرعة \". وقال في \"الكاشف\":\n\"ليِّن، ضعفه احمد \". وقال الحافظ:\n\"صدوق يهم\".\nومن تراجم هؤلاء الثلاثة - على إيجازها - يتبين أن ثالثهم ألينهم، فيكون هو\nالأولى بتعصيب الاختلاف به، وذلك إن كان ذكره في الإسناد محفوظًا، فقد\nعلمت عدم وروده في بعض المصادر، وإلا فالعلة من الأول: مهران بن أبي عمر، فهو\nبها أولى من شيخه علي بن عبد الأعلى، وبخاصة أنه قد وصف البخاري حديثه","vol":"13","page":969},{"text":"بالاضطراب - كما تقدم -، ولا أستبعد أن يكون هذا الحديث مما عناه. واله أعلم.\nوإذا عرفت ضعف هذا الحديث، وعدم ثبوته، تبين وهاء استدلال النووي به\nعلى صحة أذان القاعد، وأوهى منه الاستدلال به على أن النبي ﷺ باشر الأذان\nبنفسه، فإن هذا يبطله الأخرى - كما هو ظاهر لا يخفى -.\n<span data-type=\"title\" id=toc-6459>٦٤٣٥ </span>- (إِنْ صَلَّيْتَ الضُّحَى رَكْعَتَيْنِ، لَمْ تُكْتَبْ مِنَ الْغَافِلِينَ.\n٢ - وَإِنْ صَلَّيْتَ أَرْبَعًا، كُنْتَ مِنَ الْعَابِدِينَ.\n٣ - وَإِنْ صَلَّيْتَ سِتًّا، لَمْ يَلْحَقْكَ [يومئذٍ] ذَنْبٌ.\n٤ - وَإِنْ صَلَّيْتَ ثَمَانِيًا، كُتِبْتَ مِنَ الْقَانِتِينَ.\n٥ - وَإِنْ صَلَّيْتَ اثِنْتَيْ عَشْرَةَ ركعةً، بُنِيَ لَكَ بَيْتٌ فِي الْجَنَّةِ.\n٦ - وَمَا مِنْ يَوْمٍ، وَلَا لَيْلَةٍ،وَلَا سَاعَةٍ، إِلَّا وَلِلَّهِ فِيهَا صَدَقَةٌ يَمُنُّ بِهَا\nعَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ، وَمَا مَنَّ عَلَى عَبْدٍ بِمِثْلِ أَنْ يُلْهِمَهُ ذِكْرَهُ) .\nمنكر.\nأخرجه البزار (١/٣٣٤ - ٣٣٥)، وابن حبان في \"الضعفاء\" (١/٢٤٣)،\nوالأصبهاني في \"الترغيب والترهيب\" (٢/٧٨٩/١٩٢٧) من طريق عَبْد الْحَمِيدِ بْن\nجَعْفَرٍ: ثنا حُسَيْنُ بْنُ عَطَاءٍ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنِ ابْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي ذَرٍّ: يَا\nعَمَّاهُ! أَوْصِنِي. قَالَ: سَأَلْتَنِي عَمَّا سَأَلْتُ رَسُولَ اللَّهِ ﷺ، فَقَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، حسين بن عطاء - وهو: ابن يسار -: قال ابن\nأبي حاتم (١/٢/٦١):\n\"شيخ منكر الحديث، وهو قليل الحديث، وما حدث به فمنكر \". وقال ابن حبان:","vol":"13","page":970},{"text":"\"يروي عن زيد بن أسلم المناكير التي ليست تشبه حديث الأثبات، لا يجوز\nالاحتجاج به إذا انفرد، لمخالفته الأثبات في الروايات\". ثم ساق له هذا الحديث،\nوقال:\n\"لا يصح هذا كله \". وفي نسخة - ولعلها أصح -:\n\"وهذا لا أصل له \". ثم تناقض ابن حبان، فأورد حسينًا هذا في \"الثقات\"\n(٦/٢٠٩) برواية عبد الحميد هذا عنه، ولكنه قال:\n\"يخطئ ويدلس\"! وزاد الحافظ في \"اللسان\":\n\"وقال ابن الجارود: كذاب. وقال أبو داود: ليس بشيء \". ولم يتنبه الهيثمي\nلهذا الضعف الشديد الذي قيل عنه، ولتناقض ابن حبان فيه، فقال في \"المجمع\"\n(٢/٢٣٧):\n\"رواه البزار، وفيه حسين بن عطاء ضعفه أبو حاتم وغيره، وذكره ابن حبان في\n\"الثقات\"، وقال: يخطئ ويدلس\".\nوأما المنذري فإنه لما عزاه (١/٢٣٦) للبزار، سكت عن سنده!\nقلت: وقد خالفه في إسناده ومتنه الصلت بن سالم فقال: إن زيد بن أسلم\nأخبره عن عبد الله بن عمرو السهمي عن أبي الدرداء يرفعه إلى النبي ﷺ قال:\n\"من صلى الضحى سجدتين، لم يكتب من الغافلين \".\nأخرجه العقيلي في \"الضعفاء\" (٢/٢٠٩) من طريق موسى يعقوب\nالزمعي عن الصلت.\nومن هذا الوجه ذكره ابن أبي حاتم في \"العلل\" (١/١٦٦)، وأشار إلى أن\nللحديث تتمة بقوله عقبه:","vol":"13","page":971},{"text":"\"وذكر الحديث \".\nإلا أنه لم يقع في إسناده ذكر زيد بن أسلم، وإنما قال:\n\"مولى لعمر بن الخطاب\". ولذلك قال عقبه:\n\"قلت لأبي: (مولى لعمر)، من هو؟ قال: (زيد بن أسلم) فيما أرى \".\nوالعقيلي أورده في ترجمة الصلت هذا، وقال:\n\"قال البخاري: مدني، لا يصح حديثه ... وقد روي من غير هذا الوجه\nبأصلح من هذا الإسناد \". وقال فيه ابن أبي حاتم (٢/١/٤٣٧) عن أبيه:\n\"هو منكر الحديث، ليس بشيء\".\nوأما ابن حبان فذكره في \"الثقات\" (٦/٤٧٢) برواية الزمعي عنه!\nوهذا من تساهله الذي عرف به، بل هو من تناقضه في نقدي، لأن الصلت\nهذا هو الموثق عنده قد روى نفس الحديث الذي قال فيه ابن حبان:\"إنه لا يصح\"،\nأو: \"لا أصل له \"، - كما تقدم -! فإن كان لم يعلم به، فمعنى ذلك أنه لم يسبر\nحديثه، وبالتالي لم يعرفه، وعلى هذا يدور تساهله، كيف لا وهو يذكر في \"ثقاته\"\nكثيرًا ممن يصرح هو نفسه بقوله: \"لا أعرفه ولا اعرف أباه\" - كما قد بينته في مواضع\nكثيرة -! ولذلك لم يعرج الذهبي على توثيقه هذا، فتبنى في كتابه \"المغني\" قول\nأبي حاتم المتقدم:\n\"ليس بشيء\".\nومما سبق تعلم تساهل المنذري أيضًا والهيثمي في اعتمادهما على هذا التوثيق\nالشاذ، فقال في \"الترغيب\" (١/٢٣٦):","vol":"13","page":972},{"text":"\"رواه الطبراني في \"الكبير\"، ورواته ثقات، وفي موسى بن يعقوب الزمعي\nخلاف \".\nوكذا قال اليهثمي (٢/٢٣٧)، إلا أنه بيَّن بعض الخلاف المشار إليه بقوله في\nالزمعي:\n\"وثقه ابن معين وابن حبان، وضعفه ابن المديني وغيره \".\nقلت: وقال الحافظ في \"التقريب\":\n\"صدوق سيئ الحفظ\". وقال الذهبي في \"الكاشف\":\n\"فيه لين\".\nقلت: فيمكن اعتبار الزمعي هذا علة أخرى في إسناد حديث أبي الدرداء،\nولكنها دون العلة الأولى، ومع ذلك فهي تؤكد خطأ تقوية حديثه، كما يشعر بذلك\nكلام المنذري والهيثمي، ثم صرَّح به السيوطي فقال في \"جزئه\" (ص ٦١):\n\"وأخرج الطبراني بسندٍ حسن عن أبي الدرداء ... \".\nوقد أجمل القول في تضعيفه، وتضعيف حديث أبي ذر أيضًا الحافظ ابن\nحجر، فقال في \"الفتح\" (٣/٥٤):\n\"وَعِنْد اَلطَّبَرَانِيّ مِنْ حَدِيثِ أَبِي اَلدَّرْدَاءِ مَرْفُوعًا (فذكره، وقال:) وَفِي إِسْنَادِهِ\nضَعْفٌ، وَلَهُ شَاهِدٌ مِنْ حَدِيثِ أَبِي ذَرٍّ. رَوَاهُ اَلْبَزَّار، وَفِي إِسْنَادِهِ ضَعْفٌ \".\nوأقول: في اعتباره لحديث أبي ذر شاهدًا نظرٌ قوي عندي، لأن مدار الحديثين\nعلى زبد بن أسلم، اختلف عليه في إسناده حسين بن عطاء والصلت بن سالم:\nفقال الأول: عنه عَنْ ابْنِ عُمَرَ عن أبي ذر.","vol":"13","page":973},{"text":"وقال الآخر: عن ابن عمرو عن أبي الدرداء.\nوقد سبق بيانه.\nأضف إلى ذلك شدة ضعف حسين هذا، فلا يصلح للاستشهاد.\nوقد بقي عليَّ بيان اختلافهما في المتن، وذلك في موضعين منه:\nأحدهما: أن الصلت لم يذكر الذنب في الست ركعات، بل قال:\n\"ومن صلى ستًا، كفي ذلك اليوم\".\nوقد ساق لفظه بتمامه المنذري والهيثمي والعسقلاني.\nوالآخر: أنه لم يذكر الصلتُ في الفقرة الأخيرة قوله:\n\"ولا ساعة\".\nوإن مما لا شك فيه أن الأضطراب علة من علل الحديث، وبخاصة إذا كان\nمن الضعفاء، وبصورة أخص إذا كان في السند والمتن معًا. فتنبه لهذا!\nوالحديث أخرجه البيهقي في \"سننه\" (٣/٤٨) من طريق إسماعيل بن رافع\nعن إسماعيل بن عبيد الله عن عبد الله بن عمر (١) قال: ... فذكره دون قوله في\nآخره: \"وما من يوم ... \" إلخ مع اختلاف في الألفاظ في بعض الفقرات.\nوفي إسناده ضعف وانقطاع، أما الضعف، فمن إسماعيل بن رافع، فقال\nالذهبي في \"المغني\":\n\"ضعفوه جدًا، قال الدارقطني و(س): متروك\".\nوأما الانقطاع فبين إسماعيل بن عبيد الله - وهو: ابن أبي المهاجر - وبين ابن\n_________\n(١) وفي نسخة: (عمرو)، كما في الحاشية.","vol":"13","page":974},{"text":"عمر، فإنهم لم يذكروا لإسماعيل هذا رواية عن غير أنس وفضالة بن عبيد، وولد\nإسماعيل سنة (٦١) وتوفي ابن عمر سنة (٧٣) أي وإسماعيل في نحو (١٢) من\nالعمر! وهذا إن كانت الرواية عنه. وأما إن كانت الرواية عن (ابن عمرو) كما في النسخة\nالأخرى، فالانقطاع أجلى، لأن ابن عمرو مات سنة (٦٣) !\nوالحديث عزاه السيوطي للبزار والبيهقي والأصبهاني وحميد بن زنجويه في\n\"فضائل الأعمال \" في (جزء صلاة الضحى) (١/٦٢ - الحاوي) ولم يتكلم عليه\nبشيء - كغالب عادته -.\nوللفقرة الخامسة شاهد من حديث أنس مرفوعًا بلفظ:\n\" ... بنى الله له قصرًا من ذهب في الجنة \".\nاستغربه الترمذي، وفيه عنعنة ابن إسحاق، وهو مخرج في \"الروض النضير\"\n(١١١)، وقواه الحافظ بقوله:\n\"ولكن إذا ضم إليه حديث أبي ذر وأبي الدرداء، قوي، وصلح للاحتجاج به \".\nولعله كذلك. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6460>٦٤٣٦ </span>- (إِذَا نَامَ أَحَدُكُمْ، وَفِي نَفْسِهِ أَنْ يُصَلِّيَ مِنَ اللَّيْلِ، فَلْيَضَعْ\nقَبْضَةً مِنْ تُرَابٍ عِنْدَهُ، فَإِذَا انْتَبَهَ، فَلْيَقْبِضْ بِيَمِينِهِ قَبْضَةً، ثُمَّ لِيَحْصِبْ عَنْ\nشِمَالِهِ) .\nباطل.\nأخرجه ابن حبان في \"الضعفاء\" (١/١٧٠)، ومن طريقه ابن الجوزي\nفي \"الموضوعات\" (٢/١٠٨)، والطبراني في \"المعجم الأوسط\" (٢/٢٩١/٢/٤٤٨٦ -\nبترقيمي) من طريق عَنْبَسَة بْن عَبْدِ الْوَاحِدِ القرشي: ثنا أَيُّوبُ بْنُ عُتْبَةَ عَنْ يَحْيَى\nابْنِ أَبِي كَثِيرٍ عَنْ أَبِي قِلَابَةَ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ ... مرفوعًا. وقال الطبراني:","vol":"13","page":975},{"text":"\"لم يروه عن يحيى إلا أيوب، تفرد به عنبسة \".\nقلت: وهو ثقة، والعلة من شيخه أيوب - وهو: اليمامي -، وفي ترجمته أورده\nابن حبان، وقال:\n\"كان يخطئ كثيرًا، ويهم شديدًا، حتى فحش الخطأ منه ... وقال ابن معين:\nضعيف\". وقال ابن الجوزي عقبه:\n\"قال أبو حاتم: هذا حديث باطل لا أصل له. وقال يحيى بن معين: أيوب بن\nعتبة ليس بشيء. وقال النسائي: مضطرب الحديث \".\nوكذلك قال الذهبي في الحديث أنه باطل. وما ذكره ابن الجوزي عن ابن\nحبان من الإبطال، لا أدري من أين نقله، والمفروض أن يكون في \"الضعفاء\"،\nفلعله سقط منه.\nوقد أورده ابن طاهر المقدسي في \"تذكرة الموضوعات\" (ص ١١)، وأعله بأيوب،\nقال:\n\"وهو ضعيف، وأُنكر عليه هذا الحديث \".\nومن غرائب السيوطي في \"اللآلي\"، أنه تعقب ابن الجوزي بقوله (٢/٣١):\n\"قلت: أخرجه الطبراني \"!\nوأما ابن عرَّاق فكان أقرب إلى الصواب منه، فقد ذكر في \"تنزيه الشريعة\"\n(٢/٨٢) الخلاف في أيوب، وتضعيف الحافظ إياه في \"التقريب\"، ثم قال:\n\"فمثله لا ينبغي الحكم على حديثه بالوضع \".\nفأقول: هذا هو الأصل، إذا لم يرو مثله أمرًا منكرًا شرعًا أو عقلًا، وليس الأمر","vol":"13","page":976},{"text":"كذلك هنا، فالنكارة في هذا الحديث ظاهرة جدًا، ولذلك فقد أصاب المعلق عليه\nحين قال:\n\"لكن نكارته تقتضي وضعه حتمًا \". والحديث قال الهيثمي في \"المجمع\"\n(٢/٢٦٤):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، والبزار، وفيه أيوب بن عتبة: وثَّقة\nأحمد في رواية، وكذلك ابن معين، وضعفاه في رواية، وضعفه البخاري ومسلم\nوجماعة \".\nقلت: وفي هذا التخريج نظر، لأنه يوهم أن أيوب هذا في إسناد البزار أيضًا،\nوليس كذلك، فإنه أخرجه في \"مسنده\" (١/٣٤٠ - ٣٤١)، وكذا الخطيب في\n\"التاريخ\" (٢/٣٧٨ - ٣٧٩) من طريق ريحان بن سعيد عن عباد بن منصور عن\nأيوب ... به.\nوعباد هذا: قال الذهبي في \"الكاشف\" و\"المغني\":\n\"ضعف، وقال النسائي: ليس بالقوي \". وقال الحافظ:\n\"صدوق رمي بالقدر، وكان يدلس، وتغير بأخرة \".\nومن جملة الحفاظ الذين ضعفوه أبو داود صاحب \"السنن\"، قال:\n\"ليس بذاك، وعنده أحاديث فيها نكارة\".\n(تنبيهان):\n١ - لم يتنبه الشيخ الأعظمي لتغاير إسناد البزار عن إسناد الطبراني - مقلدًا\nفي ذلك للهيثمي -، فعلق كلامه المتقدم على رواية البزار، وسكت عليه، مع أنه\nيرى بعينيه أنه ليس فيها أيوب بن عتبة، اللهم! إلا إن كان توهم أن أيوب في","vol":"13","page":977},{"text":"إسناد البزار - هو: ابن عتبة -، فهذا شر من الأول، لأنه أيوب السختياني الثقة\nالمشهور!\n٢ - سقط هذا الحديث من \"مختصر الزوائد\" للحافظ العسقلاني.\n<span data-type=\"title\" id=toc-6461>٦٤٣٧ </span>- (مَثَلُ الْمَرِيضِ إِذَا بَرِئَ وَصَحَّ من مرضِه مَثَلُ الْبَرَدَةِ، تَقَعُ\nمِنْ السَّمَاءِ فِي صَفَائِهَا وَلَوْنِهَا) .\nموضوع.\nأخرجه البزار في \"مسنده\" (١/٣٦٣/٧٦٢)، وابن حبَّان في \"الضعفاء\"\n(٣/٧٧)، وأبو نعيم في \"أخبار أصبهان\" (٢/٩٢ - ٩٣)، وابن عدي (٧/٧٢)،\nوالبيهقي في \"شعب الإيمان\" (٧/١٦٠/٩٨٤١)، والديلمي في \"مسند الفردوس\"\n(٣/٦٠)،وابن الجوزي في \"الموضوعات\" (٣/٢٠٠)، وابن عساكر في \"تاريخ\nدمشق\" (٤/٧٨) من طريق الْوَلِيد بْن مُحَمَّدٍ الْمُوَقَّرِيّ عَنْ الزُّهْرِيِّ عَنْ أَنَسِ ... به\nمرفوعًا. وقال البزار:\n\"والوليد ليِّن الحديث، حدَّث عن الزهري بأحاديث لم يتابع عليها \".\nقلت: وهو متروك، وكذبه بعضهم، وقال ابن حبان:\n\"روى عن الزهري أشياء موضوعة، لم يحدث بها الزهري قط، لا يجوز\nالاحتجاج به بحال \". ثم ساق له هذا الحديث.وذكر ابن الجوزي عنه أنه قال:\n\"هذا حديث باطل، إنما هو قول الزهري، لم يرفعه عن الزهري إلا الموقري \".\nقلت: وهذا غير موجود في مطبوعة \"الضعفاء\". والله أعلم.\nوقال ابن عدي:\n\"لا يرويه عن الزهري غير الموقري،ورواه عبد الوهاب بن الضحاك عن بقية","vol":"13","page":978},{"text":"عن الزبيدي عن الزهري عن أنس. وأبطل عبد الوهاب فيه، لأن الزبيدي لا يحتمل،\nوالموقري يحتمل\".\nوهذا وصله البيهقي من طريق ابن عدي: نا الحسين بن محمد بن مودود: نا\nعبد الوهاب: نا بقية عن الزبيدي ... به.\nولم أره في \"كامل ابن عدي \" وعبد الوهاب هذا - وهو: الحمصي -: متهم - كما\nيشير إليه كلامه -، وقال الحافظ:\n\"متروك، كذبه أبو حاتم\".\nوبقية: مدلس. فإن سلم من الأول، لم يسلم من عنعنته،فيجوز أن يكون\nقد تلقاه من بعض الضعفاء ثم دلّسه، فقد رواه ابن عدي (٣/٤٠٧) من طريق\nسعيد بن هاشم بن صالح المخزومي: حدثني ابن أخي الزهري وعبد الله بن عامر\nعن الزهري ... به. ذكره في ترجمة سعيد هذا، وقال:\n\"ليس بمستقيم الحديث\". ونقله ابن الجوزي عنه، وزاد فقال:\n\"رواه سفيان بن محمد الفزاري عن ابن وهب عن الزهري ... نحوه. قال\nابن عدي: أما سعيد:فليس بمستقيم الحديث، روى أحاديث غير محفوظة. وأما\nسفيان: فإنه يسرق الأحاديث، ويسوٍّي الأسانيد، وفي حديثه موضوعات. وقال\nابن حبان: لا يجوز الاحتجاج به \".\nولم يتعقبه السيوطي في \"اللآلي\" (٢/٣٩٩) بشيء يذكر، وتبعه ابن عراق،\nفذكره في \"تنزيه الشريعة\" (٢/٣٥٢) في الفصل الأول الذي خصه بالموضوعات\nالتي لم يخالف ابن الجوزي في الوضع.\nوالحديث أخرجه الطبراني أيضًا في \"المعجم الأوسط\" (٢/١٤/١ - ٢/٥٢٩٩)\nمن طريق الوليد بن محمد الموقري أيضًا، وقال:","vol":"13","page":979},{"text":"\"لم يروه عن الزهري إلا الموقري\".\nكذا قال! فكأنه لم يقف على تلك المتابعات، أو لم يُقِمْ لها وزنًا، لما عرفت من\nعللها، وهذا أولى به في التحقيق،والأول أولى به، وبأسلوب كتابه في التحويش\nوالتقميش!\n<span data-type=\"title\" id=toc-6462>٦٤٣٨ </span>- (الصَّوْمُ جُنَّةٌ، مَا لَمْ يَخْرِقْهَا) .\nضعيف.\nأخرجه البخاري في \"التاريخ\" (٤/١/٢١)، والنسائي (١/٣١١)،\nوالدارمي (٢/١٥)، وابن خزيمة (٣/١٩٤)، والحاكم (٣/٢٦٥)، والبيهقي في\n\"السنن\" (٤/٢٧٠) و\"شعب الإيمان\" (٣/٢٨٩/٣٥٧٢)، وابن أبي شيبة في\n\"المصنف\" (٣/٦)، وأحمد (١/١٩٥ و١٩٦)، وأبو يعلى (٢/١٨٠ - ١٨١)، والطيالسي\nأيضًا (٣١/٢٢٧) من طرق، بعضهم عن واصل مولى أبي عيينة، وبعضهم عن\nجرير بن حازم كلاهما عن بَشَّارِ بْنِ أَبِى سَيْفٍ عن الوليد بن عبد الرحمن الجرشي\nعَنْ عِيَاضِ بْنِ غُطَيْفٍ قَالَ عن أَبِى عُبَيْدَةَ بْنِ الْجَرَّاحِ ... به. وعند بعضهم زيادة في\nالمتن مع قصة، فقال عياض بن غطيف:\nدَخَلْنَا عَلَى أَبِى عُبَيْدَةَ بْنِ الْجَرَّاحِ نَعُودُهُ مِنْ شَكْوىً أَصَابَهُ، وَامْرَأَتُهُ (تُحَيْفَةُ)\nقَاعِدَةٌ عِنْدَ رَأْسِهِ، قُلْت: كَيْفَ بَاتَ أَبُو عُبَيْدَةَ؟ قَالَتْ: وَاللَّهِ! لَقَدْ بَاتَ بِأَجْرٍ. فَقَالَ\nأَبُو عُبَيْدَةَ مَا بِتُّ بِأَجْرٍ! وَكَانَ مُقْبِلًا بِوَجْهِهِ عَلَى الْحَائِطِ، فَأَقْبَلَ عَلَى الْقَوْمِ بِوَجْهِهِ\nقَالَ: أَلَا تَسْأَلُونِى عَمَّا قُلْتُ؟ قَالُوا: مَا أَعْجَبَنَا مَا قُلْتَ فَنَسْأَلُكَ عَنْهُ! قَالَ سَمِعْتُ\nرَسُولَ اللَّهِ -ﷺ- يَقُولُ:\n«مَنْ أَنْفَقَ نَفَقَةً فَاضِلَةً فِى سَبِيلِ اللَّهِ، فَبِسَبْعِمِائَةٍ، وَمَنْ أَنْفَقَ عَلَى نَفْسِهِ\nوَأَهْلِهِ، أَوْ عَادَ مَرِيضًا، أَوْ مَازَ أَذًى، فَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا، وَالصَّوْمُ جُنَّةٌ، مَا لَمْ\nيَخْرِقْهَا، وَمَنِ ابْتَلَاهُ اللَّهُ بِبَلَاءٍ فِى جَسَدِهِ، فَهُوَ لَهُ حِطَّةٌ» .","vol":"13","page":980},{"text":"رواه الحاكم وأحمد وأبو يعلى، وكذا البخاري والبيهقي في \"الشعب\"، لكن\nليس عندهما القصة. وهي عند البزار في \"مسنده\" (١/٣٦٤/٧٦٣ و٧٦٤) مع\nالجملة الأخيرة منه بلفظ:\n\"إن مرض المؤمن حطة، يحط عنه ذنوبه \".\nوسكت عنه الحاكم والذهبي، وحَسَّن إسناده المنذري في \"الترغيب\"\n(٢/٩٧)، وقلَّده المعلق على \"أبي يعلى\"، وصححه أحمد شاكر ﵀ في\nتعليقه على \"المسند\" (٣/١٤٤)، وما أرى ذلك، لما يأتي:\nأولًا: عياض بن غطيف، وبشار بن أبي سيف: لم يوثقهما غير ابن حبان،\nويلحق به شيخه ابن خزيمة، لإخراجه لحديثهما في \"الصحيح\"، ولم يرو عن كل\nمنهما إلا اثنان،وبيَّض لهما الذهبي في \"الكاشف\"، وقال الحافظ فيهما:\n\"مقبول\". يعني: عند المتابعة، وإلا، فليَّن الحديث - كما نص عليه في\nالمقدمة -.\nوعليه فحالهما مجهول.\nوثانيًا: مما يؤكد جهالتهما، وخفاء حالهما: الاضطراب في ضبط اسميهما،\nفالأول منهما:\n(عياض بن غطيف): فقيل فيه هكذا، وهي رواية أكثر المصادر المذكورة - مثل\n\"التاريخ\" و\"السنن\" و\"المسند\" وغيرهما -، وهكذا ترجموه في كتب الرجال.\nوقيل: (غطيف بن الحارث) - وهي رواية الطيالسي، وعنه \"شعب البيهقي\" -،\nوهي رواية أخرى لـ\"تاريخ البخاري\"، وبسند آخر، فقال عقب الرواية الأولى:\nوقال إسحاق بن إبراهيم: حدثني عمرو بن الحارث قال: حدثني عبد الله بن","vol":"13","page":981},{"text":"سالم عن الزُّبيدي: سمع سليم بن عامر أن غطيف بن الحارث حدثهم عن أبي\nعبيدة قال:\n\"يكفر به الخطايا\".\nقلت: وهذا إسناد صحيح، رجاله كلهم ثقات إلى غطيف، لكن الظاهر أنه\nليس فيه إلا الجملة الأخيرة من الحديث، وباللفظ المذكور.\nوقيل: (الحارث بن غطيف): على القلب للذي قبله. وهي رواية البزار عن\nواصل بن جرير، وهي أبعدها عن الصواب.\nوالتي قبلها هي الأرجح - كما يظهر من رواية البخاري الأخرى -، وهي التي\nجزم بصحتها ابن أبي حاتم عن أبيه: فقال في ترجمة الرواية الأولى:\n\" عياض بن غطيف ويقال: (غطيف بن الحارث) الشامي ... والصحيح:\n(غطيف بن الحارث) قال: أتينا أبا عبيدة بن الجراح، روى عنه الوليد بن عبد الرحمن\nوسليم بن عامر \".\nوخالفه ابن حبان، فقال في ترجمة: (عياض بن غطيف) من \"الثقات\"\n(٥/٢٦٥ - ٢٦٦):\n\"روى عنه الوليد بن عبد الرحمن الجرشي، وهو الذي يقول له سليم بن عامر:\n(غطيف (١) بن الحارث) عن أبى عبيدة، ولم يضبطه \"!\nكذا قال! وسليم بن عامر ثقة من رجال مسلم، ولا نعلم في توثيقه خلافًا.\nفكيف يصح أن يوهم هو دون بشار بن أبي سيف، وهو غير مشهور ولا معروف\nبالحفظ - كما تقدم -؟!\n_________\n(١) الأصل المطبوع (غضيف)، لكن المعلق عليه نص أن الأصل: (غطيف) ... فأثبته،\nلمطابقته لما في \"التاريخ\".","vol":"13","page":982},{"text":"وقد يلتبس هذا الراوي على الخلاف في ضبط اسمه بـ (غُضيف بن الحارث\nاليماني السكوني الثمالي) له صحبة، وهو مترجم في \"التهذيب\"، وقد ذكر في\nالرواة عنه الوليد بن عبد الرحمن المتقدم، فجاء الالتباس، ومع أن الحافظ أطال في\nترجمته، ونبه على بعض الأوهام، فإنه لم يُزل اللبس المذكور. وكأنه تدارك ذلك\nفي \"التقريب\"، فقال عقب ترجمة (غضيف) هذا:\n\"عياض بن غطيف:آخر مخضرم، مقبول. س\".\nيعني كما وقع في رواية النسائي المتقدمة.\nهذا ما يتعلق بالاسم الأول، وما وقع في ضبطه من الاضطراب.\nوأما الاسم الآخر:\n(بشار بن أبي سيف): فقد وقع هكذا في أكثر المصادر المتقدمة. ووقع في\nرواية لابن أبي شيبة: (يسار بن أبي سيف)،ولا يبعد أن يكون خطأ من الناسخ،\nولكني رأيت الهيثمي قال في تخريج الحديث (٢/٣٠٠):\n\"رواه أحمد وأبو يعلى والبزار، وفيه يسار بن أبي سيف، ولم أر من وثقه ولا\nجرحه، وبقية رجاله ثقات\".\nومع أن الموجود في \"مسند أحمد والبزار موافق للمصادر الأخرى، فإني\nأخشى أن يكون وقع في نسخ الهيثمي في تلك المصادر (يسار) - كما ذكر -، وإني\nلأذكر أنه يحتمل أن يكون في كتاب الهيثمي على الصواب (بشار)، ولكنه تحرف\nعلى الطابع، لكنني أستبعد ذلك عنه، لأنه موجود في \"تهذيب المزي\" - فضلًا\nعن \"التاريخ\" و\"الجرح\" و\"الثقات\" - والله أعلم.\nوأما \"مسند أبي يعلى\" فوقع فيه هكذا (ابن أبي سيف) منسوبًا غير مسمى.","vol":"13","page":983},{"text":"ثالثًا: قد وقع الاضطراب في إسناده أيضًا عند أحمد على ثلاثة وجوه:\nالأول: واصل عن عياض بن غطيف قال: دخلنا على أبي عبيدة:فأسقط\nمنه الوليد بن عبد الرحمن!\nالثاني: أثبت الوليد وأسقط (بشارًا) !\nالثالث: أثبت الاثنين - كما تقدم - في رواية الجماعة، وهي الراجحة بلا ريب.\nرابعًا: الوقف، فقد قال مسعر: عن الوليد بن أبي مالك قال: ثنا أصحابنا\nعن أبي عبيدة قال:\n\"الصيام جنة ما لم يخرقها \".\nأخرجه النسائي (١/٣١٢) - هكذا موقوفًا -، وهو الصحيح في نقدي، لأن\nإسناده إلى الأصحاب صحيح، رجاله ثقات، والوليد - هو: ابن عبد الرحمن بن أبي\nمالك الهمداني الدمشقي - وهو غير الجرشي المتقدم، وأصحابة جمع من التابعين،\nلا يخشى تواطؤهم على الكذب، ولا تَوافقهم على الوهم - كما جرى على مثله\nبعض الحفاظ (١) -، ويبدو لي أن النسائي ﵀ أشار في \"السنن الكبرى\"\n(٢/٩٤/٢٥٤٣) إلى ترجيح وقفه، فإنه ساقه فيه عقب المرفوع. والله أعلم.\n(تنبيه): عزا الحافظ في \"الفتح\" (٤/١٠٤) للدارمي وأحمد فقط، وقال:\n\"زاد الدارمي (بالغيبة) \".\nوهذا من أوهامه ﵀: فإن هذه الزيادة عند الدارمي في الموضع الذي\nسبقت الإشارة إليه ليست من الحديث، بل إنه قال من عنده مفسرًا إياه:\n\"قال أبو محمد: يعني بالغيبة\".\n_________\n(١) انظر \"المقاصد الحسنة\" (٣٩٢/١٠٤٤) .","vol":"13","page":984},{"text":"وأبو محمد هو: الدارمي نفسه.\nعلى أنني أقول: لو كان عنده من تمام الحديث لقلت: إنها زيادة منكرة مدرجة\nفيه بعض رواته، لمخالفتها لكل الروايات المخرجة عند غيره - كما تقدم -.\nنعم قد جاءت فِي حَدِيثِ آخر من حديث أبي هريرة مرفوعًا، لكن إسناده\nضعيف جدًا - كما تقدم بيانه برقم (٢٦٤٢) -.\n(تنبيه آخر):مسعر في إسناد النسائي الصحيح الموقوف - هو: ابن كدام -،\nوقد وقع في \"كبرى النسائي\" محرفًا إلى (سعد)، والظاهر أنه خطأ مطبعي. والله\nأعلم.\n<span data-type=\"title\" id=toc-6463>٦٤٣٩ </span>- (عِيَادَةُ الْمَرِيضِ مَرَّةً سُنَّةٌ، فَمَا زَادَ فنافلةٌ) .\nضعيف جدًا.\nأخرجه البزار في \"مسنده\" (١/٣٦٨/٧٧٦)، والطبراني في\n\"المعجم الكبير\" (١١/٢٥٨/١١٦٦٩)، وابن عدي في \"الكامل\" (٧/٢٢) من\nطريق عَبْد الْحَمِيدِ بن عبد الرحمن الْحِمَّانِيّ عَنِ النَّضْرِ أَبِي عُمَرَ عَنْ عِكْرِمَةَ عَنِ\nابْنِ عَبَّاسٍ قَالَ: ... فذكره. وقال البزار:\n\"لا نعلمه إلا عَنْ اِبْنِ عَبَّاسٍ بهذا الطريق، وقوله: \"سنة\" يريد سنة النبي ﷺ\".\nقلت: فهو في حكم المرفوع، وعلى ذلك علم مصطلح الحديث، ولذلك\nخرجته أولًا، ولتقوية بعض العلماء لإسناده ثانيًا - كما يأتي -، فإن النضر هذا:\nقال الذهبي في \"المغني\"\n\"ضعفوه جدًا \". وقال في \"الكاشف\":\n\"ساقط\". وقال الحافظ في \"التقريب\":\n\"متروك\". ولهذا قال ابن عدي عقبه وقد ساق معه أحاديث أخرى:","vol":"13","page":985},{"text":"وهذه الأحاديث عن أبي يحيى الحماني عن النضر كلها غير محفوظة \".\nولذلك فقد أخطأ الهيثمي خطأ فاحشًا حين صرَّح بتحسين حديثه بقوله في\n\"المجمع \" (٢/٢٩٦ - ٢٩٧):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، والبزار، وفي أحد أسانيده علي بن\nعروة،وهو ضعيف متروك، وفي الآخر - أبو عمر - وحديثه حسن \".\nكذا قال! ولا وجه لتحسينه البتة، فإن النضر هذا متفق على تضعيفه، لم\nيوثقه أحد حتى من كان معروفًا بالتساهل في التوثيق، كالترمذي مثلًا، فإنه مع\nكونه تفرد بالإخراج له من بين أصحاب \"السنن\"، فلم يُخرِّج له إلا حديثًا واحدًا،\nوقال عقبه منكرًا إياه (٣٦٨٤):\n\"حديث غريب، وقد تكلم بعضهم في النضر أبي عمر، وهو يروي مناكير \".\nوالحديث المشار إليه قد تكلمت عليه في \"المشكاة\" (٦٠٣٦) . وقال ابن حبان في\nالنضر هذا (٣/٤٩):\n\"كان يروي عن الثقات ما لا يشبه حديث الأثبات، فلما كثر ذلك في روايته،\nبطل الاحتجاج به، قال ابن نمير: أبو عمر متروك الحديث \".\nإذا عرفت هذا، فإن من ضحالة العلم، وقحط التحقيق أن ينتصر لهذا الخطأ\nالأخ المعلق على \"مجمع البحرين\" (٢/٣٦٠)، فيقول عقب نقله التحسين المذكور:\n\"قلت: النضر أبو عمر - هو: ابن عربي -: لم يضعفه أحد إلا ابن سعد ...\nفإسناد البزار حسن - كما قال البزار - \".\nفأقول: كلا - والله! -، فإن البزار، وكذلك من ذكر معه في تخريجي قد رووه\nمن طريق عبد الحميد بن عبد الرحمن الحماني - كما رأيت -، ولم يذكروه في الرواة","vol":"13","page":986},{"text":"عن النضر بن عربي، وإنما في الرواة عن النضر بن عبد الرحمن - أبي عمر الخزاز\nهذا - المتروك، وفي ترجمته ساق ابن عدي هذا الحديث.\nولعل الذي غره - ومتبوعه الهيثمي - اشتراك كل من (النضرين) في الرواية\nعن عكرمة، وبدهي جدًا أن مثل هذا الاشتراك لا يكفي لترجيح أنه (النضر بن\nعربي) فضلًا عن الجزم به، بل لا بد في هذه الحالة من قرينة تساعد على الترجيح\nعلى الأقل، فكيف والقرائن تنفيه نفيًا باتًا، وتؤكد أنه النضر المتروك - كما تقدم -؟!\nوغالب ظني أن الذي حمله على ما ذكر أنه وجد في رواية أخرى التصريح بأنه\n(النضر بن عربي)، فلننظر إذن فيها لنرى هل يمكن التمسك بها للترجيح المزعوم؟\nفروى الطبراني في \"المعجم الأوسط\" (٢/٢٢٤/٢/٨٤٧٥) من طريق عمرو بن\nالحصين: نا محمد بن عبد الله بن علاثة: أنا النضر بن عربي عن عكرمة ... به.\nوقال:\n\"تفرد به عمرو بن الحصين\".\nقلت: وهو متروك متهم بالكذب، وقد خرجت له - فيما سبق - عدة أحاديث\nواهية، وقد قال فيه الذهبي في \"المغني\":\n\"ضعفوه جدًّا \". وقال الحافظ في \"التقريب\":\n\"متروك\".\nوتبعه المعلق على \"مجمع البحرين\"، فقوله في إسناد الحديث: \"النضر بن\nعربي\" ... مما لا يصح أن يستشهد به فضلًا عن الاحتجاج به، لأنه إما أن يكون\nوهمًا منه - تحرف عليه: (أبو عمر) ... إلى: (ابن عربي) -، وإما أن يكون كذبًا\nمنه، وأحلاهما مر!","vol":"13","page":987},{"text":"ويبدو لي أن الهيثمي كان مضطربًا في (النضر أبي عمر) هذا، فقد روى له\nالطبراني بإسناده هذا، عن عكرمة عَنْ اِبْنِ عَبَّاسٍ عشرات الأحاديث، فما استقر\nرأيه فيه على شيء، وقد ضعفه في أكثرها، فتارة يقول: \"متروك\". وتارة:\n\"ضعيف جدًا \". وتارة: \"ضعيف\". وتارة: \"أجمعوا على ضعفه\". ورأيته مرة نسبه\nإلى أبيه فقال: \"النضر بن عبد الرحمن، وهوضعيف\". ومرة قال: \"وثَّقه\nبعضهم \". وهو في هذا واهم، فلم يوثقه أحد، والثقة إنما هو الآخر: (ابن عربي) .\nوتجد أقواله هذه تحت الأحاديث المشار إليها في \"المعجم الكبير\" (١١/٢٥٢ - ٢٥٩)\nبنقل الأخ الفاضل حمدي السلفي. وفي فهرس الأخ أبي هاجر زغلول (٣/٤١٣)،\nوقد سقط منه ترجمة (النضر بن عربي) !\nثم إن للحديث طريقًا أخرى، ولكنها لا تساوي فلسًا، فإنه من رواية يحيى\nابن العلاء عن علي بن عروة عن عمرو بن دينار عَنْ اِبْنِ عَبَّاسٍ ... به.\nأخرجه الطبراني (١١/١١٢/١١٢١٠) .\nوهذا إسناد هالك، بل موضوع، فإن كلًا من يحيى بن العلاء وعلي بن عروة\n- وهو: الدمشقي - متهمان بالوضع.\n<span data-type=\"title\" id=toc-6464>٦٤٤٠ </span>- (يَا عَمِّ! إِنَّ اللَّهَ ﷿ قَدْ عَصَمَنِي مِنَ الْجِنِّ وَالإِنْسِ) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (١١/٢٥٦ - ٢٥٧)،\nوالواحديث في \"أسباب النزول\" (ص ١٥١) من طريق عَبْد الْحَمِيدِ الْحِمَّانِيّ عَنِ\nالنَّضْرِ أَبِي عُمَرَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ:\nكَانَ رَسُولُ اللَّهِ ﷺ يُحْرَسُ، فَكَانَ يُرْسِلُ مَعَهُ عَمُّهُ أَبُو طَالِبٍ كُلَّ يَوْمٍ رِجَالًا\nمِنْ بني هَاشِمٍ يَحْرُسُونَهُ حَتَّى نَزَلَتْ هَذِهِ الآيَةُ ﴿يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ\nمِنْ رَبِّكَ﴾ إِلَى قَوْلِهِ: ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾، فَأَرَادَ عَمُّهُ أَنْ يُرْسِلَ مَعَهُ مَنْ","vol":"13","page":988},{"text":"يَحْرُسُهُ، فَقَالَ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، النضر هذا - هو: ابن عبد الرحمن أبو عمر\nالخزاز، وهو متروك، لم يوثقه أحد - كما تقدم بيانه في الحديث الذي قبله -،\nوتناقض فيه قول الهيثمي، فوفق للصواب أحيانًا - كما ذكرت هناك -، وتحت هذا\nالحديث ألان القول فيه فقال:\n\"رواه الطبراني، وفيه النضر بن عبد الرحمن، وهو ضعيف \"!\nثم إن في الحديث نكارة ظاهرة، فإن هذه الآية مدنية، وهذا الحديث يقتضي\nأنها مكية، ولذلك قال ابن كثير عقبه تحت الآية:\n\" حديث غريب، والصحيح أن هذه الآية مدنية، بل هي من أواخر ما نزل\nبها. والله أعلم \".\nومثله عزاه ابن كثير لرواية ابن مردويه بسنده عن أبي الزبير عن جابر ...\nنحوه. وقال:\n\" حديث غريب \".\nقلت: وفيه غير عنعنة أبي الزبير - جماعة لم أعرفهم.\n<span data-type=\"title\" id=toc-6465>٦٤٤١ </span>- (أَقَبَلتُ يَومَ بَدرٍ من قِتَال الْمُشْرِكينَ وَأَنَا جَائِعٌ شَدِيدُ الْجُوعِ،\nفاستقبلتني امْرَأَةٌ يَهُودِيَّةٌ عَلَى رَأْسِهَا جَفْنَةٌ فِيهَا جَدْيٌ مَشْوِيٌّ، وَفِي\nكُمِّهَا شَيْء من سَكَرٍ، فَقَالَت: الْحَمْدُ لِلَّهِ الَّذِي سلَّمَكَ يَا مُحَمَدُ! كَنَتُ\nنَذَرتُ لِلَّهِ نَذْرًا إِن قَدِمتَ الْمَدِيَنَةَ سَالِمًا لَأَذْبَحَنَّ هذا الجَدْيَ ولأشوينه،\nولأحملنه إِلَيْك لَتَأْكُلَ منه. فاستنطق اللهُ الجَدي، فَاسْتَوَى قَائِمًا عَلَى\nأَرْبَعِ قَوَائِمٍ، فَقَال: يَا مُحَمَدُ! لَا تأكُلْني فإِني مسمومٌ) .\nمنكر.\nأخرجه أبو نعيم في \"دلائل النبوة\" (ص ١٥٤ - دار المعرفة) من طريق","vol":"13","page":989},{"text":"محمد بن إبراهيم بن داود قال: ثنا الحسين بن كليب قال: ثنا يزيد بن أبي حكيم\nقال: ثنا الحكم بن أبان عن عكرمة عن ابن عَبَاس ﵄ قال: قال\nرَسُول الله ﷺ: ... فذكره.\nقلت وهذا إسناد ضعيف، الحسين بن كليب: لم أجد له ترجمة.\nوالحكم بن أبان: قال الحافظ:\n\"صدوق له أوهام\"\nوخالفه في متنه هلال عن عكرمة به مختصرًا بلفظ:\nأَنَّ امْرَأَةً مِنْ الْيَهُودِ أَهْدَتْ لِرَسُولِ اللَّهِ ﷺ شَاةً مَسْمُومَةً، فَأَرْسَلَ إِلَيْهَا فَقَالَ:\n\"مَا حَمَلَكِ عَلَى مَا صَنَعْتِ؟ \" قَالَتْ: أَحْبَبْتُ - أَوْ: أَرَدْتُ - إِنْ كُنْتَ نَبِيًّا،\nفَإِنَّ اللَّهَ سَيُطْلِعُكَ عَلَيْهِ، وَإِنْ لَمْ تَكُنْ نَبِيًّا، أُرِيحُ النَّاسَ مِنْكَ. قال:\nوكان رسول الله ﷺ إذا وجد من ذلك شيئًا، احْتَجَمَ. قال: فسافر مرة، فلما\nأحرم، وجد من ذلك شيئًا فاحْتَجَمَ.\nأخرجه أحمد (١/٣٠٥ - ٣٠٦): ثَنَا سُرَيْجٌ: ثَنَا عَبَّادٌ عَنْ هِلَالٍ ... به.\nقلت: وهذا إسناد حسن- كما قال الحافظ ابن كثير في \"البداية\" (٤/٢٠٩) -،\nرجاله ثقات رجال البخاري، وقد صححه بعض المحققين المعاصرين، وهو حري\nبذلك لولا كلام يسير في هلال - وهو: ابن خباب -: قال الحافظ:\n\"صدوق تغير بأَخَرَة \".\nلكن حديثه هذا صحيح على كل حال، فإن له شواهد عند ابن كثير، وابن\nحجر في \"الفتح\" (٧/٤٩٧)، والبيهقي في \"دلائل النبوة\" (٤/٢٥٦ - ٢٦٤)، وفي\nبعضها قول أنس:","vol":"13","page":990},{"text":"فما زلت أعرفها في لهوات رسول الله ﷺ.\nرواه مسلم.\nوفي بعض: أنه أكل معه رهط من أصحابه، ثم قال لهم:\n\"ارفعوا أيديكم \".\nوأنه توفي بعضهم منها.\nففي ذلك ما يدل على نكارة حديث الترجمة، وبخاصة قوله في آخره:\nإن الجدي استوى قائمًا، وقال: لا تأكلني، فإن مسموم \".\nومن هذا القبيل ما أخرجه البزار في \"مسنده\" (٣/١٤٠/٢٤٢٣) من طريق\nمبارك بن فضالة عن الحسن عن أنس قال:\n\"أهدت امرأة يهودية ... \" الحديث بنحوه، وفيه:\nقال رسول الله ﷺ:\nإن عضوًا من أعضائها يخبرني أنها مسمومة \"، فامتنع رسول الله ﷺ، وامتنع\nمن معه!\nفهذا الامتناع ظاهر البطلان، والعلة من الحسن - وهو: البصري -، أو: مبارك\nابن فضالة، فإنهما مدلسان، وقد عنعنا.\nومثله - أو: أبطل منه - روايته الأخرى (٢٤٢٤) من طريق عبد الملك بن أبي\nنضرة عن أبيه عن أبي سعيد الخدري ... فذكر القصة، وفيه:\nفبسط يده وقال: \"كلوا باسم الله \"، قال: فأكلنا، وذكرنا اسم الله، فلم يضر\nأحدًا منا!","vol":"13","page":991},{"text":"وعلته عبد الملك هذا: ليس بالمشهور، ترجمه البخاري وابن أبي حاتم، ولم\nيذكرا فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثقات\" (٧/١٠٥) وقال:\n\"ربما أخطأ \". وتبعه الحافظ فقال:\n\"صدوق ربما أخطأ \". وقال الذهبي:\n\"صالح\".\nقلت: فمثله يقبل حديثه إذا سلم من المخالفة، وأما وقد أبطل، فلا، ولا\nكرامة.\n<span data-type=\"title\" id=toc-6466>٦٤٤٢ </span>- (لَا يَزَالُ قَوْمٌ يَتَخَلَّفُونَ عَنِ الصَّفِّ الْأَوَّلِ حَتَّى يُخَلِّفَهُمُ اللَّهُ\nفِي النَّارِ) .\nمنكر.\nأخرجه عبد الرزاق في \"المصنف\" (٢/٥٢/٢٤٥٣) قال: أَخْبَرَنَا عِكْرِمَةُ\nابْنُ عَمَّارٍ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَائِشَةَ\nقَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين غير عكرمة بن\nعمار، فمن رجال مسلم، وهو ثقة إلا في روايته عن يحيى بن أبي كثير خاصة،\nفقد روى ابن عدي (٥/٢٧٢) وغيره عن يحيى بن سعيد القطان وأحمد بن\nحنبل قالا:\n\"أحاديث عكرمة عن يحيى بن أبي كثير ضعاف ليس بصحاح \".\nوعلى ذها جرى الحفاظ المتأخرون، كالذهبي والعسقلاني وغيرهما.\nوإن مما يؤيد ضعفه في هذا الحديث أنه قد صح من حديث أبي سعيد","vol":"13","page":992},{"text":"الخدري ... مرفوعًا نحوه، دون قوله: \"في النار\".\nأخرجه مسلم وأبو عوانة وابن خزيمة في \"صحاحهم\" وغيرهم، وهو مخرج في\n\"صحيح أبي داود\" (٦٨٣)، وذكرت هناك أن في رواية لأحمد زيادة بلفظ:\n\"حتى يؤخرهم ﷿ يوم القيامة \".\nوإسنادها صحيح على شرط مسلم. وقد قال النووي ﵀ في \"شرح\nمسلم \":\n\" (لا يزال قوم يتأخرون)، أي: عن الصفوف الأول (حتى يؤخرهم الله) تعالى\nعن رحمته، أوعظيم فضله، ورفع المنزلة، وعن العلم ونحو ذلك \".\nقلت: وزيادة أحمد تشير إلى ما ذكره من رفع المنزلة، أي: في الجنة ونحوه\nمن التأخير عن الدخول مع السابقين الأولين. والله ﷾ أعلم.\n(تنبيه): كنت قديمًا في بعض تعليقاتي وتخريجاتي قد صححت الحديث\nبهذا الشاهد من حديث أبي سعيد، ولم أتنبه حينئذ أن شهادته قاصرة، وأن\nالزيادة عليه من عكرمة منكرة، لذلك بادرت هنا تبرئة للذمة، وأداء للأمانة\nالعلمية إلى بيان هذه الحقيقة الجلية، فمن بلغه هذا، وكان قد وقف على\nالتصحيح المذكور، فليعلق عليه بالضرب على الزيادة. والله تعالى أسألُ أن يغفر لي\nكل زلة، وأن يدخلني بفضله الجنة ﴿مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ\nوَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقً﴾ .\nثم إن الحديث قد أخرجه أبو داود (٦٧٩)، ومن طريقه البيهقي في \"سننه\"\n(٣/١٠٣)، وابن خزيمة في \"صحيحه\" (٣/٢٧/١٥٥٩)، وكذا ابن حبان (٣٩٢ -\nموارد) كلهم من طريق عبد الرزاق ... به.","vol":"13","page":993},{"text":"<span data-type=\"title\" id=toc-6467>٦٤٤٣ </span>- (قَامَ عَلَى قَبْرِ عُثْمَانَ بْنِ مَظْعُونٍ، وَأَمَرَ فَرُشَّ عليه الْمَاءُ) .\nضعيف.\nأخرجه البزار في \"مسنده\" (١/٣٩٦/٨٤٣): حَدَّثَنَا مُحَمَّدُ بْنُ\nعَبْدِ اللَّهِ: نَا يُونُسُ [بن محمد: نَا] الْعُمَرِيُّ، عَنْ عَاصِمِ بْنِ عُبَيْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ\nابْنِ عَامِرِ بْنِ رَبِيعَةَ عَنْ أَبِيهِ: أَنَّ النَّبِيَّ ﷺ قَامَ ...\nقلت: وهذا إسناد ضعيف، لضعف عاصم بن عبيد الله، ومثله العمري - وهو:\nالمكبر، عبد الله بن عمر بن حفص -. وغفل عن هذا كله الهيثمي،وأخذ يعله بما\nليس بعلة، فقال (٣/٤٥):\n\"رواه البزار، ورجاله موثقون إلا أن شيخ البزار محمد بن عبد الله لم أعرفه \".\nقلت: وهومعروف ثقة، نسبه البزار فِي حَدِيثِ تقبيل عثمان بن مظعون المتقدم\nبرقم (٦٠١٠)، فقال: (المخرَمِّي)، وهو: ابن عمار أبو جعفر البغدادي، من شيوخ\nالنسائي، ومن إسناده لهذا الحديث استدركت الزيادة المحصورة بين المعكوفتين.\n(تنبيه): في رش القبر أحاديث كثيرة، ولكنها معلولة - كما بينت ذلك\nفي \"الإرواء\" (٣/٢٠٥ - ٢٠٦) . ثم وجدت في \"أوسط الطبراني\" حديثًا بإسناد\nقوي في رشه ﷺ لقبر ابنه إبراهيم، فخرجته في \"الصحيحة\" (٣٠٤٥) .","vol":"13","page":994},{"text":"<span data-type=\"title\" id=toc-6468>٦٤٤٤ </span>- (يَا معاذُ! سألتَ عن أمرٍ عظيمٍ. ثم أَرْسَلَ عَيْنَيْهِ ثم قال:\nعَشَرَةُ أصنافٍ قَد مَيَّزَهُم اللهُ من جماعةِ المسلمينَ، وبدَّلَ صُوَرَهم،\nفبعضُهم عَلَى صُورَةِ القِرَدَةِ، وبعضُهم عَلَى صُورَة الخنازيرِ، وَبَعْضهُم\nمُنْكَبِّيْنَ، أَرْجُلُهِم فَوْقُ، وَوُجُوهُهم أَسْفَلُ يُسْحَبُون عَلَيْهَا، وَبَعْضهُم\nعُميٌ يَتَرَدَّدُون، وَبَعْضهُم صُمٌ بُكْمٌ لَا يَعْقِلُون، وَبَعْضهُم يَمْضَغون\nأَلْسِنَتَهُم وَهِي مُدلَاةٌ عَلَى صُدُورهُم، يَسِيلُ الْقَيْحُ من أَفْوَاهِهم لُعَابًا،","vol":"13","page":994},{"text":"يقذَرُهُم أَهلُ الْجَمْعِ، وَبَعْضهم مُقَطَّعَةٌ أَيْديهم وَأَرْجُلهم، وَبَعْضهم\nمصلوبون عَلَى جُذَوعٍ من نَارٍ، وَبَعْضهم أَشَدُّ نَتَنًَا من الْجِيَفِ، وَبَعضهُم\nيَلْبَسُون جِبابًا سَابِغَاتٍ من قَطِرَانٍ لازِقَةً بجلودِهم.\nفَأَمَّا الذِين عَلَى صُورَةِ الْقِرَدَةِ فالقَتَّاتُ من النَّاسِ ... (الحديثَ،\nإلى أن قال:) والذِين يَلْبَسُون الجِبابَ فأَهلُ الْكِبْرِ وَالْخُيَلَاءِ وَالْفَخْرِ) .\nموضوع.\nأورده السيوطي في \"الدر المنثور\" (٦/٣٠٧) ساكتًا عليه - كعادته\nغالبًا - من رواية ابن مردويه عن البراء بن عازب: أن معاذ بن جبل قال: يا رسول\nالله! ما قول الله: ﴿يوم ينفخ في الصور فتأتون أفواجًا﴾؟ فقال: ... فذكره بطوله.\nوعزاه الحافظ الزيلعي في \"تخريج أحاديث الكشاف\" (ص ٦٩٢ - الصورة) من\nطريقين عن محمد بنزهير عن محمد بن المهتدي عن حنظلة السدوسي عن\nالبراء بن عازب.\nومن روايتهما ذكره الحافظ ابن حجر في \"تخريج الكشاف\" أيضًا (٤/١٨١/\n٢٦٧) تبعًا للزيلعي، ووقع في \"تخريج ابن حجر\" بعض الأخطاء المطبعية صححتها\nمن \"تخريج الزيلعي\"، وسكتا عن إسناده وهو إسناد واهٍ:\nحنظلة السدوسي: ضعيف، لاختلاطه وروايته الأعاجيب والمناكير. وهو\nمترجم في \"التهذيب\".\nومن دونه لم أجد من ترجمهما، إلا أن الحافظ أورده في ترجمة محمد بن\nزهير من \"اللسان\" الذي قال فيه - تبعًا لأصله \"الميزان\" -:\n\"تابعي أرسل حديثًا، عنه وهيب بن الورد، مجهول \". زاد الحافظ فقال:\n\"وأظنه الذي روى الحديث الظاهر الوضع في البعث المذكور عند الثعلبي في","vol":"13","page":995},{"text":"تفسير ﴿عم يتساءلون﴾، رواه عن محمد بن المفيد (!) عن حنظلة السدوسي عن\nأبيه (!) عن البراء\".\nفأقول: إني أستبعد جدًا [أن يكون] محمد بن زهير الراوي لهذا الحديث هو\nذاك التابعي المجهول،كيف وبينه وبين البراء تابعي، وتابع تابعي؟! والله سبحانه\nوتعالى أعلم.\nوأما أن الحديث موضوع فهو كما قال ﵀، فإن لوائح الوضع والصنع\nوالتكلف ظاهرة عليه، فأتعجب من ابن الجوزي كيف لم يورده في \"الموضوعات\"،\nبل ولا في \"العلل المتناهية\"؟! والسيوطي مع تساهله المعروف قد أورده في \"ذيل\nالأحاديث الموضوعة\" (ص ١٦٢ - ١٦٤)، لكن من رواية ابن عساكر بسنده عن\nأبي بكر الحداد: حدثنا محمد بن عيسى الرازي - بالعقيق -: حدثني أبو أحمد\nعبد الله بن محمد: حدثني هشام بن عمار: حدثنا الوليد بن مسلم عن ثور بن\nيزيد عن خالد بن معدان عن معاذ بن جبل قال:\nكنت مع رسول الله ﷺ في منزل أبي أيوب الأنصاري، قال: فتلا هذه الآية:\n﴿يوم ينفخ في الصور فتأتون افواجًا﴾، فرأيت رسول الله ﷺ قد تغرغرت - يعني:\nعينيه، فقلت: يا رسول الله! ما تفسير هذه الآية ... فذكر الحديث مطولًا جدًا\nأضعاف حديث الترجمة، وفيه زيادات منكرة جدًا، هي في الوضع أوضح، فقد\nذكر بعض الفرق الضالة والصفات التي يحشرون فيها، كالقدرية: الذين يزعمون\nأن الله قدر بعض الأشياء ولم يقدِّر بعضها، وإن المعاصي ليست مخلوقة. والمرجئة:\nيزعمون أن الإيمان قول لا يضر مع الإيمان المعاصي.\nوالحرورية: الذين استحلوا دماء أمتي، وتبرؤوا من أصحابي. ثم ذكر الرافضة\nوالزنادقة وأوصافهم. وقال السيوطي:","vol":"13","page":996},{"text":"\"قال ابن عساكر: هذا حديث منكر، وفي إسناده غير واحد من المجهولين\".\nقلت: وتعقبه ابن عراق في \"تنزيه الشريعة\" (٢/٣٩٠) بقوله:\n\"قلت: هذا لا يقتضي أن يكون موضوعًا \".\nقلت: وهذا تعقب هزيل، لأنه نظر إلى السند فقط دون المتن، وهذه هي نظرة\nمن لم يتمكن في هذا العلم، وإذا لم يكن هذا الحديث موضوعًا مع كثرة البلايا\nالتي فيه، فليس في الدنيا حديث موضوع مع ضعف إسناده، وهذا خلاف ما\nعليه علماء الحديث أصولًا وتفريعًا، وها هو المثال بين يديك، فقد حكم أمير\nالمؤمنين في زمانه حقًا وفيما بعد الحافظُ العسقلاني على الحديث بالوضع، مع\nسلامة إسناده من كذاب أو وضَّاع معروف بالوضع، وتبعه على ذلك السيوطي - مع\nتساهله، كما تقدم -، وما أكثر الأحاديث الموضوعة في كتاب ابن الجوزي\n\"الموضوعات\"، والتي لم يخالف فيها، وهي سالمة من كذاب أو ضاع، ونحو ذلك\nكثير من الأحاديث التي يحكم عليها العقيلي وابن عدي والذهبي ببطلانها متنًا\nلا إسنادًا، وفي هذه \"السلسلة\" نماذج كثيرة، فليراجعها من شاء.\nوقول ابن عراق المتقدم إنما يقال في متن ليس فيه مخالفة للشرع أو العقل\nالمنشرع، فاعلم ذلك، فإنه مهم جدًا،والناس في هذا على طرفي نقيض. والله\nولي التوفيق.\n<span data-type=\"title\" id=toc-6469>٦٤٤٥ </span>- (مَرْحَبًا بِكُمْ، حَيَّاكُمُ اللَّهُ، جَمَعَكُمُ اللَّهُ، نَصَرَكُمُ اللَّهُ،\nرَفْعَكُمُ اللَّهُ، نَفَعَكُمُ اللَّهُ، وَفَّقَكُمُ اللَّهُ، قَبِلَكُمُ [اللَّهُ]، هَدَاكُمُ اللَّهُ، سَلَّمَكُمُ\nاللَّهُ، أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَأُوصِي اللَّهَ بِكُمْ (!) أَنْ لَا تَعْلُوا عَلَى اللَّهِ\nفِي عِبَادِهِ وَبِلَادِهِ ... (إلى أن قال):\nقُلْنَا: يَا رَسُولَ اللَّهِ! مَتَى أَجَلُكَ؟ قَالَ: \" قَدْ دَنَا الْأَجَلُ ...","vol":"13","page":997},{"text":"قُلْنَا: يَا رَسُولَ اللَّهِ! مَنْ يُغَسِّلُكَ؟ قَالَ: رِجَالُ أَهْلِ بَيْتِي؛ الْأَدْنَى\nفَالْأَدْنَى، ... وَأَقْرِئُوا أَنْفُسَكُمُ السَّلَامَ كَثِيرًا، وَمَنْ كَانَ غَائِبًا مِنْ\nأَصْحَابِي، فَأَقْرِئُوهُ مِنِّي السَّلَامَ كَثِيرًا، أَلَا وَإِنِّي أُشْهِدُكُمْ أَنِّي قَدْ\nسَلَّمْتُ عَلَى كُلِّ مَنْ دَخَلَ فِي الْإِسْلَامِ، وَعَلَى كُلِّ مَنْ تَابَعَنِي عَلَى\nدِينِي مِنَ الْيَوْمِ إِلَى يَوْمِ الْقِيَامَةِ ...\nقُلْنَا: يَا رَسُولَ اللَّهِ! وَمَنْ يُصَلِّي عَلَيْكَ؟ - وَبَكَيْنَا -. فَقَالَ:\nمَهْلًا غَفَرَ اللَّهُ لَكُمْ وَجَزَاكُمُ اللَّهُ عَنْ نَبِيِّكُمْ خَيْرًا، إِذَا غَسَّلْتُمُونِي\nوَكَفَّنْتُمُونِي فَضَعُونِي، عَلَى شَفِيرِ قَبْرِي، ثُمَّ اخْرُجُوا عَنِّي سَاعَةً، فَإِنَّ\nأَوَّلَ مَنْ يُصَلِّي عَلَيَّ خَلِيلِي وَحَبِيبِي جِبْرِيلُ، ثُمَّ مِيكَائِيلُ، ثُمَّ\nإِسْرَافِيلُ، ثُمَّ مَلَكُ الْمَوْتِ مَعَ مَلَائِكَةٍ كَثِيرَةٍ، ثُمَّ ادْخُلُوا عَلَيَّ فَصَلُّوا\nعَلَيَّ وَسلِّمُوا تَسْلِيمًا ...\nقُلْنَا: يَا رَسُولَ اللَّهِ! فَمَنْ يَدْخُلُ قَبْرَكَ؟ قَالَ: رِجَالُ أَهْلِ بَيْتِي مَعَ\nمَلَائِكَةٍ كَثِيرَةٍ، يَرُونَكُمْ مِنْ حَيْثُ لَا تَرَوْنَهُمْ) .\nموضوع.\nليس عليه بهاء كلام النبوة والرسالة، بل إن يد الصنع والوضع\nعليه ظاهرة. أخرجه أبو نعيم في \"الحلية\" (٤/١٦٨ - ١٦٩)، والحاكم (٣/٦٠)،\nومن طريقه البيهقي في \"دلائل النبوة\" (٧/٢٣١ - ٢٣٢) من طريقين عن سَلَّام بْن\nسُلَيْمٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ الْعَرنيِّ عَنِ الْأَشْعَثِ بْنِ طَلِيقٍ\nعَنْ مُرَّةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ:\nاجْتَمَعْنَا فِي بَيْتِ أُمِّنَا عَائِشَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهَا، فَنَظَرَ إِلَيْنَا رَسُولُ اللَّهِ ﷺ،\nفَدَمَعَتْ عَيْنَاهُ، فَتَشَدَّدَ، فَنَعَى إِلَيْنَا نَفْسَهُ حِينَ دَنَا الْفِرَاقُ، فَقَالَ: ... فذكره بطوله.","vol":"13","page":998},{"text":"وقدحذفت بعض فقراته كما أشرت بذلك إلى ذلك، واكتفيت بذكر ما\nيدل على نكارته ووضعه، والسياق لأبي نعيم وقال:\n\"حديث غريب من حديث مرة عن عبد الله، لم يروه متصل الإسناد إلا\nعبد الملك بن عبد الرحمن - وهو: ابن الأصبهاني - \".\nقلت: وعبد الملك هذا: أورده أبو نعيم في \"أخبار أصبهان\" (٢/١٣٠ - ١٣١)\nوقال:\n\"يروي عن خلاد الصفار، وعن أبيه حديث ابن مسعود في وفاة النبي ﷺ،\nحدث عنه عمرو بن محمد العنقزي،وأبو نعيم، وعبد العزيز بن أبان \".\nولم يذكر فيه جرحًا ولا تعديلًا، والظاهر أنه مجهول الحال. وهوقول الحاكم\n- كما يأتي -، خلافًا للذهبي وغيره، فقال الحاكم عقبه:\n\"عبد الملك بن عبد الرحمن الذي في هذا الإسناد مجهول، ولا نعرفه بعدالة\nولا جرح، والباقون ثقات\"!\nكذا قال! وتعقبه الذهبي بقوله:\n\"قلت: بل كذبه الفلاس، قال: والباقون ثقات. قلت: وهذا شأن الموضوع،\nيكون كل رواته ثقات سوى واحد، فلو استحيى الحاكم، لما أورد مثل هذا \".\nقلت: ليس الأمر بهذا الإطلاق، فقد يكون في إسناد الموضوع، أكثر من راوٍ\nغير ثقة - كما هو معروف عند أهل العلم -، ومن الطريف أن هذا الحديث من هذا\nالقبيل، فإن سلَّام بن سُليم - وهو: المدائني الطويل -: متروك - كما قال الذهبي\nوالعسقلاني وغيرهما -. وقد قال البيهقي عقبه:\n\"وتفرد به سلام الطويل\".","vol":"13","page":999},{"text":"لكن يعكر عليه قول أحمد بن منيع في \"مسنده\": سمعت سلمة بن صالح\nيحث عن عبد الملك بن عبد الرحمن ... به.\nذكره الحافظ ابن حجر في \"المطالب العالية\" المسندة (ق ٥١٤/١) وقال:\n\"في هذا تعقب على الترمذي (!) حيث قال: إن سلامًا الطويل تفرّد به \".\nوأنا أظن أن قوله: \"الترمذي\" ... سبق قلم منه أو خطأ من الناسخ، وأن\nالصواب: \"البيهقي\"، كما تقدم، فإن الترمذي لم يخرج الحديث.\nوقد سكت عنه الحافظ في \"المطالب العالية\" المجردة عن الأسانيد (٤/٢٦١)،\nوليس بجيد منه! فإن سلمة بن صالح - وهو الأحمر - قد ترجم له في \"اللسان\"\nترجمة سيئة، من ذلك قول أبي داود:\n\"متروك الحديث \". وتبناه الذهبي في \"المغني\"، فلم يذكر غيره. وقول أبي حاتم:\n\"واهي الحديث، لا يكتب حديثه \".\nويؤكد عدم التفرد الذي ذكره البيهقي أن الطبراني أخرجه في \"المعجم\nالأوسط\" (٢/٣٨٢ - مجمع البحرين)، أخرجه من طريق محمد بن عمرو العنقزي:\nثنا عبد الملك بن الأصبهاني عن خلاد الصفار عن الأشعث بنطليق ... به.\nوقال:\n\"لم يُجوِّد إسناده إلا عمر العنقزي. ورواه المحاربي عن عبد الملك الأصبهاني\nعن مُرَّة عن عبد الله، فلم يذكر خلادًا، ولا الأشعث، ولا الحسن العرني \".\nقلت: والمحاربي اسمه عبد الرحمن بن محمد، وروايته أخرجها البزار في\n\"مسنده\" (١/٣٩٨) فقال: حدثنا محمد بن إسماعيل الأحمسي: ثنا عبد الرحمن\nابن محمد المحاربي عن ابن الأصبهاني: أنه أخبره عن مُرَّة ... به. وقال:","vol":"13","page":1000},{"text":"وهذا روي عن مرة عن عبد الله من غير وجه، والأسانيد عن مرة متقاربة،\nوعبد الرحمن لم يسمع هذا من مرة، إنما أُخبِرَهُ عن مرة \".\nقلت: كذا فيه: (عبد الرحمن) ... وليس هو عبد الرحمن المحاربي يقينًا، فإن\nبينه وبين (مرة): (ابن الأصبهاني) ... فالظاهر أنه يعنيه، فإنه (عبد الرحمن بن\nعبد الله بن الأصبهاني) . ثم رأيته منسوبًا هكذا: (عبد الرحمن بن الأصبهاني)\nفي نقل الحافظ لكلام البزار هذا عقب كلام الذي سبق نقله من كتابه \"المطالب\nالعالية\"، فأظن أنه بيان وتفسير من الحافظ، وليس من جملة كلام البزار، أقول\nهذا لمخالفته لقول الطبراني المتقدم:\n\"رواه المحاربي عن عبد الملك الأصبهاني \".\nوهذا موافق للروايات السابقة المصرحة بأنه: (عبد الملك)، ولتصريح أبي نعيم\nبذلك في ترجمته - كما تقدم -.\nوبالجملة،فقول البزار: (عبد الرحمن)، وهم من أوهامه، أو خطأ من الناسخ،\nوالله أعلم.\nثم إن عبد الرحمن المحاربي - مع كونه ثقة من رجال الشيخين، فإنه - موصوف\nبالتدليس، وكلام الطبراني المشار إليه آنفًا من الأدلة على ذلك حيث أسقط الرواة\nالثلاثة من إسناده!\nوجملة القول في هذا الحديث، أنه من حيث الإسناد ضعيف جدًا، لأن مدار\nطرقه على عبد الملك بن عبد الله بن الأصبهاني، وقد رماه الفلاس بالكذب، كما\nتقدم نقله عن الذهبي، ونقله عنه الحافظ أيضًا تحت ترجمة عبد الملك بن\nعبد الرحمن أبي العباس المعلم، وزاد فيها:","vol":"13","page":1001},{"text":"\"وقال البخاري: منكر الحديث\".\nوقد ذكروا في اسم أبيه ثلاثة أقوال: (عبد الرحمن)، و: (عبد العزيز)، و:\n(عبد الله)، فمن الغريب: أنهم لم يذكروا أنه: (ابن الأصبهاني)، مع أن الذهبي\nذكر تكذيب الفلاس إياه فِي حَدِيثِه هذا - كما تقدم -، وما نقلته عن الحافظ آنفًا\nيقتضي أنه هذا. والله أعلم.\nهذا من جهة الإسناد.\nوأما من جهة المتن، فهو ظاهر الوضع، كما تقدم. والله ولي التوفيق الهادي\nإلى أقوم طريق.\nثم تنبهت لعلة أخرى، وهي: جهالة (الأشعث بن طليق)، فقد أورده ابن\nأبي حاتم من رواية خلاد عنه، ولم يذكر فيه جرحًا ولا تعديلًا. وفرق بينه وبين:\n(أشعث بن طليق النهدي) عَنْ ابْنِ عُمَرَ، وعنه ابن عيينة، وثقه ابن معين، وابن\nحبان (٤/٣٠) .\nوخالف العسقلاني، فجعلهما واحدًا في \"اللسان\"، وهو غير ظاهر، لاختلاف\nالطبقة. والله أعلم.\nثم وجدت للحديث طريقًا آخر، ولكنه لا يساوي فلسًا، لأنه من رواية محمد\nابن عمر - وهو: الواقدي -: حدثني عبد الله بن جعفر عن ابن أبي عون عن ابن\nمسعود.\nأخرجه ابن سعد (٢/٢٥٦) .\nوالواقدي: متروك، متهم بالكذب.\nوابن أبي عون - اسمه: عبد الواحد المدني -: من اتباع التابعين، فهو معضل.","vol":"13","page":1002},{"text":"(تنبيه): أورد السيوطي في \"الجامع الصغير\" قطعة من هذا الحديث الطويل\nبلفظة: \"اقرؤوا على من لقيتم من أمتي بعدي السلام الأول فالأول إلى يوم القيامة \"،\nمن رواية الشيرازي في \"الألقاب\" عن أبي سعيد. والصواب ابن مسعود - كما في\n\"الجامع الكبير\" -.\nوقد ساق الشيخ الغماري في \"المداوي\" (٢/١٣٤) إسناد الشيرازي من الطريق\nالمتقدمة عن الحسن العرني ... به، ثم تكلم على إسناده كلامًا جيدًا فقال:\n\"إن هذا الحديث كذب موضوع مركب، ما حدَّث به ابن مسعود، ولا وقع\nشيء مما فيه أصلًا، فإن رواية الشيرازي هذه مختصرة، وأصل الخبر طويل في نحو\nورقة خرّجه بطوله البزار و... وعلامة الوضع لائحة عليه لبرودته وركاكة ألفاظه،\nبحيث لا يخفى بطلانه على من مارس السنة، واستطعم ألفاظها الشهية \".\n<span data-type=\"title\" id=toc-6470>٦٤٤٦ </span>- (نُهِينا - يعني: النساءَ - عن زيارةِ القبورِ، ولم يُعْزَمْ علينا) .\nلا أصل له بلفظ: (الزيارة) .\nوقد أورده هكذا ابن قدامة المقدسي في \"المغني\"\n(٢/٤٣٠) وقال:\n\"رواه مسلم\"!\nوهذا خطأ محض، وأفحش منه قول أبي الفرج المقدسي في \"الشرح الكبير\"\n(٢/٤٢٦):\n\"متفق عليه\".\nفإن الحديث ليس له أصل عندهما ولا عند غيرهما من أصحاب \"السنن\"\nوغيرهم باللفظ المذكور: \"زيارة القبور:، وإنما هو عندهم بلفظ:\n\" ... عن اتباع الجنائز ... \".","vol":"13","page":1003},{"text":"وهو مخرج في \"أحكام الجنائز\" (ص ٩٠ - المعارف) عن سبعة من دواوين\nالسنة منها: \"الصحيحان\".\nولا أجد تأويلًا لمثل هذا العزو الفاحش، والتحريف للحديث بما هو أفحش، مما\nيحسن جعله مثالًا جديدًا للوضع - بدون قصد -، إلا أحد أمرين:\nالأول: الذهول والنسيان الذي هو من طبيعة الإنسان.\nوالآخر: أن يكونا استلزما من نهيهن عن اتباع الجنائز، النهي عن الوصول\nإلى المقابر وزيارتها. ومع أن هذا الاستلزام غير لازم، فهو أبعد من الأول، إذ لو\nكان الأمر كذلك، لذكرا الحديث بلفظه المعروف في كتب السنة ثم فسراه\nبالزيارة.\nوإنما قلت: \"غير لازم\"، لأنه مخالف للأدلة الخاصة بالنساء الدالة على أن\nالأمر الثابت في الأحاديث بزيارة القبور، عام يشمل النساء - كما كان يشملهن\nالنهي عنها من قبل -، وهي مجموعة في فصل قد ذكرها الفقيهان المقدسيان. كما\nعقدت قبله فصلًا آخر في أن فضل اتباع الجنائز خاص بالرجال دون النساء،\nرقم (٤٦) .\nوبهذه المناسبة أقول: المشهور عند الحنابلة، وبخاصة منهم إخواننا النجديين\nكراهة زيارة النساء للقبور، ويتشددون في ذلك، حتى ليكاد جمهورهم لا يعرفون\nفي مذهبهم إلا الكراهة! مع أن الفقيهين قد ذكرا عن الإمام رواية أخرى: أنه لا\nتكره. واستدلا لها بعموم الحديث المذكور آنفًا، وبزيارة عائشة - أفقه النساء\nالصحابيات وكثير من الصحابة - لقبر أخيها عبد الرحمن بعد وفاة الرسول عليه\nالصلاة والسلام. وقد رأيت احتجاج الإمام أحمد بهذا الأثر ورده على شبهة","vol":"13","page":1004},{"text":"لبعض المخالفين، فأحببت أن أنقله إلى القراء، لعزته - حتى عند الحنابلة - وفائدته.\nقال ابن عبد البر في \"التمهيد\" (٢/٢٣٣):\n\" واحتج من أباح زيارة القبور للنساء بما حدثناه عبد الله بن محمد ... (فساق\nإسناده إلى أبي بكر الأثرم قال: حدثنا محمد بن المنهال ... فساق إسناده إلى\nعائشة بالأثر المذكور ثم قال:)\nقال أبو بكر: وسمعت ابا عبد الله - يعني أحمد بن حنبل - يُسأل عن المرأة\nتزور القبر؟ فقال: أرجو - إن شاء الله - أن لا يكون به بأس، عائشة زارت قبر أخيها.\nقال: ولكن حديث ابن عباس: أن النبي ﷺ لعن زوارات القبور. ثم:قال هذا أبو\nصالح.. ماذا؟ كأنه يضعفه. ثم قال: أرجو إن شاء الله، عائشة زارت قبر أخيها.\nقيل لأبي عبد الله: فالرجال؟ قال: أما الرجال فلا بأس به \".\nوحديث ابن عباس ذكر له ابن عبد البر شاهدًا من حديث أبي هريرة - كأنه\nيشير إلى تقويته -، وهو كذلك، فإن له شاهدًا آخر من حديث حسان، وقد خرجت\nثلاثتها في \"أحكام الجنائز\" (٢٣٥ - ٢٣٧) و\"الإرواء\" (٣/٢٣٢ - ٢٣٣)، وأجاب\nعنه ابن عبد البر (٢/٢٣٢) على ما قبل الإباحة، وحمله غيره من العلماء عن\nالمكثرات للزيارة، فراجع له \"الإحكام\".\nوعلى هذا، فليست المعالجة لما يقع من النساء من المخالفة للشرع عند الزيارة\nبالتشدد المشار إليه، فإن مثله يقع أيضًا من الرجال، وإنما تكون بتذكيرهم بالغاية\nمن شرعية الزيارة، وهي ترقيق القلب وتذكر بالآخرة، والسلام على أهل القبور،\nفمن زار على الوجه المشروع، فهو المتبع، ومن خالف، فهو المبتدع، لا فرق في\nذلك بين الرجال والنساء.\nفهذا هو الحق ما به خفاء ... فدعني عن بنيات الطريق","vol":"13","page":1005},{"text":"<span data-type=\"title\" id=toc-6471>٦٤٤٧ </span>- (يَا أَبَا مُوَيْهِبَةَ! إِنِّي قَدْ أُمِرْتُ أَنْ أَسْتَغْفِرَ لِأَهْلِ هذا\nالْبَقِيعِ، فَانْطَلِقْ مَعِي. قَالَ: السَّلَامُ عَلَيْكُمْ أَهْلَ الْمَقَابِرِ، لِيَهْنِئْ لَكُمْ مَا\nأَصْبَحْتُمْ فِيهِ مِمَّا أَصْبَحَ النَّاسُ فِيهِ، أَقْبَلَتِ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ،\nيَتْبَعُ آخِرَهَا أَوَّلُهَا، الْآخِرَةُ شَرٌّ مِنَ الْأُولَى.\nيَا أَبَا مُوَيْهِبَةَ! إِنِّي قَدْ أُوتِيتُ مَفَاتِيحَ خَزَائِنِ الدُّنْيَا وَالْخُلْدَ فِيهَا، ثُمَّ\nالْجَنَّةَ، فَخُيِّرْتُ بَيْنَ ذَلِكَ، وَبَيْنَ لِقَاءِ رَبِّي وَالْجَنَّةِ قَالَ: فقُلْتُ: بِأَبِي أنت\nوَأُمِّي! فَخُذْ مَفَاتِيحَ خزائنِ الدُّنْيَا وَالْخُلْدَ فِيهَا، ثُمَّ الْجَنَّةَ. قَالَ:\nلَا وَاللَّهِ يَا أَبَا مُوَيْهِبَةَ! لَقَدِ اخْتَرْتُ لِقَاءَ رَبِّي وَالْجَنَّةَ) .\nضعيف.\nأخرجه ابن إسحاق في \"السيرة\" (٤/٣٢٠)، ومن طريقه البخاري\nفي (كنى التاريخ) (٧٣ - ٧٤)، والدارمي (١/٣٦ - ٣٧)، والدولابي في \"الكنى\"\n(١/٥٧)، والحاكم (٣/٥٥)، والبيهقي في \"دلائل النبوة\" (٧/١٦٢ - ١٦٣)،\nوأحمد (٣/٣٨٩)، والبزار (١/٤٠٨/٨٦٣) - مختصرًا -، والطبراني في \"المعجم\nالكبير\" (٢٢/٣٤٦ - ٣٤٧) - بتمامه -، كلهم من طريق ابن إسحاق قال: حَدَّثَنِي\nعَبْدُ اللَّهِ بْنُ عُمَرَ الْعَبْلِيُّ عن عُبَيْدُ بْنُ جُبَيْرٍ - مَوْلَى الْحَكَمِ بْنِ أَبِي الْعَاصِ - عَنْ عَبْدِ اللَّهِ\nابْنِ عَمْرٍو، عَنْ أَبِي مُوَيْهِبَةَ مَوْلَى رَسُولِ اللَّهِ ﷺ قَالَ:\nبَعَثَنِي رَسُولُ اللَّهِ ﷺ مِنْ جَوْفِ اللَّيْلِ، فَقَالَ: ... فذكره، وزاد:\nثُمَّ اسْتَغْفَرَ لِأَهْلِ الْبَقِيعِ ثُمَّ انْصَرَفَ. فَبدأ برَسُول اللَّهِ ﷺ وَجَعه الَّذِي قبَضَهُ\nاللَّهُ فِيهِ. وقال الحاكم:\n\"هذا حديث صحيح على شرط مسلم، إلا أنه عجب بهذا الإسناد،فقد\nحدثناه ... \".","vol":"13","page":1006},{"text":"ثم ساق إسناده من طريق يونس بن بكير عن ابن إسحاق قال: حدثني\nعبد الله بن ربيعة عن عبيد بن عبد الحكم عن عبد الله بن عمرو بن العاص ...\nنحوه. وسكت عنه الذهبي، وهو متعقب من وجوه:\nالأول: أن تصحيحه إياه على شرط مسلم وهم، لسببين:\nأحدهما: أنه وقع عنده شيخ ابن إسحاق: (عبيد الله بن عمر بن حفص) ..\nوهو العمري المصغر، وهو وهم منه أو من أحد رواته، لمخالفته لما في \"السيرة\"،\nولكل المصادر المذكورة، فإنه فيها - كما رأيت -، (عبد الله بن عمر)، أي: المكبر،\nوهذا ضعيف، وذاك (الصغير) ثقة. وإن مما يؤكد الوهم عنده من طريق عمر بن\nعبد الوهاب الرياحي، وهي عند البيهقي أيضًا (٧/١٦٣) لكن قال: (عبد الله بن\nعمر) فوافق رواية الجماعة.\nوالآخر: أن عبيد بن جبير، وقع عنده: (عبيد بن حنين) وكذلك وقع في\nبعض المصادر المذكورة كالبخاري وغيره، فتوهم الحاكم أنه: (عبيد بن حنين المدني\nأبو عبد الله) .. وليس به، فإن هذا مولى آل زيد بن الخطاب، وهو ثقة من رجال\nالشيخين، - هذا الذي أظن -، فإن كان غير ذلك، فهو وهم أيضًا، لأنه وثقه\nوجعله من رجال مسلم، وهو غير معروف البتة إلا في هذه الرواية، وقد اضطربوا\nفيها على وجوه سأذكر بعضها، ومن ذلك اختلافهم في ضبط اسم والد (عبيد)\nهذا، فقيل: (جبير) - كما تقدم -، وقيل (حنين) - كما ذكرت قريبًا -، وقيل:\n(عبد الحكم) - كما مضى آنفًا في رواية يونس بن بكير - عند الحاكم، وفي نقل\nالحافظ عنه في \"الإصابة\": (أبو الحكم)، وقال:\n\"كذا فيه، والصواب: (عبيد مولى أبي الحكم) - كما تقدم - \" (١) .\n_________\n(١) قلت: ويؤيده رواية البيهقي (٧/١٦٣) من طريق الرياحي المتقدم، ففيها: (عبيد بن\nجبير مولى الحكم بن أبي العاص) .","vol":"13","page":1007},{"text":"وبعضهم أطلقه ولن بسم أباه، وإنما نسبه لمولاه أبي الحكم. وكما أشار إلى ذلك\nالحافظ من قريب، وهي رواية الدارمي. وقد رجح الحافظ من هذه الأقوال القول\nالأول، وذكر أن من قال: (حنين)، فهو تصحيف، قال:\n\"وإنما هو: (عبيد بن جبير) .. بجيم وموحدة، ونبَّه على ذلك ابن فتحون\".\nقلت: فثبت يقينًا خطأ تصحيح الحاكم لهذا الحديث على شرط مسلم.\nالوجه الثاني: إذا عرفت مما تقدم أن الراجح في: (عبيد) هذا أنه: (ابن\nجبير)، فما حاله في الرواية؟\nالجواب: أنه غير مشهور، إلى درجة أن ابن أبي حاتم لم يذكره في كتابه\nمطلقًا، وقد ذكره البخاري (١/١/٤٤٥) - وتبعه ابن حبان (٥/١٣٥) - برواية يعليى\nابن عطاء عنه - أعني: عبيد بن جبير - عن أبي مويهبة. وهذا يوصلنا إلى التحدث\nعن وجه آخر من وجوه التعقب لتصحيح الحاكم، وهو:\nالوجه الثالث: الاضطراب في إسناده، فقد رواه الحاكم بن فضيل: ثنا يعلى\nابن عطاء عن عبيد بن جبير عن أبي مويهبة.\nأخرجه أحمد (٣/٤٨٨)، والطبراني في \"المعجم الكبير\" (٢٢/٣٤٧ - ٣٤٨) .\nوهذا إسناد حسن إلى عبيد بن جبير، خير من الإسناد السابق لضعف\nعبد الله بن عمر العمري المكبر. وقد أشار إليه البخاري وابن حبان - كما نقلته عنه\nآنفًا -، وقد أسقط منه: (عبد الله بن عمرو بن العاص) .\nثم تنبهت لشيء كاد أن يفوتني،وهو أن تحديدي لهوية عبد الله بن عمر - أنه\nالعمري المكبر - كان نتيجة تأثري برواية الحاكم التي وقع فيها مصغرًا: (عبيد الله)،\nفتنبهت لكون: (عبد الله بن عمر) جاء في رواية الدارمي بزيادة في نسبه هكذا:","vol":"13","page":1008},{"text":"(عبد الله بن عمر بن علي بن عدي)، كما جاء في \"المسند\" و\"المعجم\" منسوبًا\nهكذا: (عبد الله بن عمر العَبَلي)، فتيقنت أنه ليس: (عبد الله بن عمر العمري) .\nأقول هذا بيانًا للحقيقة وتراجعًا عن الخطأ، وإلا، فليس هو بخير من\n(العمري)، بل هو مجهول العين، لا يعرف إلا برواية ابن إسحاق هذه - كما في\nكتابي البخاري وابن أبي حاتم و\"ثقات ابن حبان\" (٧/٣٦) . وفي نسبه أقوال\nأخرى تجدها في تعليق الشيخ المعلمي ﵀ على هذه الترجمة في \"الجرح\nوالتعديل \" (٢/٢/١٠٨ - ١٠٩) .\nوثمة نوع آخر من الاضطراب على ابن إسحاق:فقال محمد بن سلمة عنه\nعن أبي مالك بن ثعلبة بن أبي مالك عن عمر بن الحكم بن ثوبان عن عبد الله\nابن عمرو بن العاص ... به.\nاخرجه الدولابي (١/٥٨)، وأبو نعيم في \"الحلية\" (٢/٢٧) .\nورجاله ثقات، غير أبي مالك هذا: فلم يوثقه أحد حتى ولا ابن حبان، وذكره\nالبخاري في \"الكنى\" وكذا ابن أبي حاتم، من رواية ابن إسحاق فقط، ولم يذكرا\nفيه جرحًا ولا تعديلًا.\nوابن إسحاق: مدلس وقد عنعن.\nوقد وجدت للحديث طريقًا أخرى، ولكنها لا تساوي فلسًا. فقال ابن سعد\n(٢/٢٠٤): أخبرنا محمد بن عمر: حدثني إسحاق بن يحيى بن طلحة عن\nعمرو بن شعيب عن أبيه عن جده عن أبي مويهبة مولى رسول الله ﷺ قال: ...\nفذكره.\nقلت: وإسحاق هذا ضعيف، ومحمد بن عمر - وهو: الواقدي -: متروك\nمتهم بالكذب.","vol":"13","page":1009},{"text":"ومن تخاليط (الدكتور) البوطي قوله في كتابه \"فقه السيرة\" (ص ٣٣٤ - دار\nالفكر) في الحاشية:\n\"رواه ابن إسحاق وابن سعد وأحمد في مسنده، وروى نحوه أبو داود والنسائي\nوابن ماجه من حديث عائشة\"!\nأقول: ليس عند هؤلاء الثلاثة ولا حرف واحد من حديث عائشة، بل هو\nحديث تفرد به أبو مويهبة من بين الصحابة، فعزوه لحديث عائشة خطأ فاضح\nواضح من أخطاء الدتور الكثيرة، التي كنا قد كشفنا عن كثير منها في نقدي\nإياه (١)، ولكنه يأبى ويستكبر، ولا يرجع إلى الصواب!\nوها هو الآن يكتفي بسوقه لحديث أبي مويهبة موهمًا القراء صحته بعزوه\n- أولًا - إياه في صلب الكتاب لابن إسحاق وابن سعد! وأعاده في التعليق مضيفًا\nإليه ذاك العزو الباطل!!\n(تنبيه): من تناقض الهيثمي في تخريج هذا الحديث أنه قال في \"الجنائز\"\n(٣/٥٩):\n\"رواه أحمد مطولًا، ويأتي إن شاء الله في (الوفاة) في (علامات النبوة)،\nولفظه عند البزار ... \".\nفذكره، وهومختصر - كما سبقت الإشارة إلى ذلك -، وقال عقبه:\n\"وإسناد أحمد والبزار ضعيف \" فأصاب. وفي (الوفاة) قال (٩/٢٤):\n\"رواه أحمد والطبراني بإسنادين، ورجال أحدهما ثقات\".\n_________\n(١) وهو مطبوع بعنوان \"دفاع عن الحديث النبوي والسيرة في الرد على جهالات الدكتور\nالبوطي في كتابه (فقه السيرة) \".","vol":"13","page":1010},{"text":"وقد علمت: أن الإسناد عندهما واحد، مداره على (عبيد)، إلا أن الرواة\nاختلفوا في اسم أبيه. ولكنه مجهول، ولم يوثقه غير ابن حبان، وهو شديد\nالاعتماد والثقة بتوثيقه، خلافًا للمحققين من الحفاظ كالذهبي وابن عبد الهادي\nوالعسقلاني وغيرهم.\n<span data-type=\"title\" id=toc-6472>٦٤٤٨ </span>- (إِذَا مَاتَ الْعَبْدُ، وَاللَّهُ يَعْلَمُ مِنْهُ شَرًّا، وَيَقُولُ النَّاسُ فيه\nخَيْرًا، قَالَ اللَّهُ ﷿ لِمَلَائِكَتِهِ: يا ملائكتي! قَدْ قَبِلْتُ شَهَادَةَ عِبَادِي عَلَى\nعَبْدِي، وَغَفَرْتُ لَهُ عِلْمِي فِيهِ) .\nموضوع.\nأخرجه البزار في \"مسنده\" (١/٤٠٩/٨٦٥)، والضياء المقدسي في\n\"المنتقى من مسموعاته بمرو\" (ق ١٣٠/١) من طريق مُحَمَّد بْن عَبْدِ الرَّحْمَنِ\nالْقُشَيْرِيّ: ثنَا يَحْيَى بْنُ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، عَنْ أَبِيهِ ... مرفوعًا\nقلت: وهذا إسناد رجله ثقات، غير القشيري هذا، فهو آفته، وبه أعله\nالهيثمي فقال (٣/٥):\n\"رواه البزار، وفيه محمد بن عبد الرحمن القشيري، وهومتروك الحديث \".\nوقال الذهبي في ترجمته من \"الميزان\":\n\"وهو متهم، ليس بثقة \". وقال في \"المغني\":\n\"كذاب مشهور\".","vol":"13","page":1011},{"text":"<span data-type=\"title\" id=toc-6473>٦٤٤٩ </span>- (أَمَّا بَعْدُ، فَأَقِرُّوا بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنِّي رَسُولُ اللَّهِ،\nوَأَدُّوا الزَّكَاةَ، وخُطُّوا الْمَسَاجِدَ، كذا وكذا، وَإِلَّا، غَزَوْتُكُمْ) .\nضعيف.\nاخرجه البزار في \"مسنده\" (١/٤١٧ - ٤١٨)، والطبراني في الأوسط\"\n(٢/١٢٣/١/٦٩٩٢) عن مُوسَى بْن إِسْمَاعِيلَ: ثَنَا عَبْدُ الْعَزِيزِ بْنُ زِيَادٍ أَبُو حَمْزَةَ","vol":"13","page":1011},{"text":"الْحَبَطِيُّ: حَدَّثَنِي أَبُو شَدَّادٍ- رَجُلٌ مِنْ أَهْلِ (دَمَا) [قَرْيَةٍ مِنْ قُرَى عُمَانَ]- قَالَ:\nجَاءَنَا كِتَابُ رَسُولِ اللَّهِ ﷺ (فذكره)، قَالَ أَبُوشَدَّادٍ: فَلَمْ نَجِدْ من يَقْرَأُ عَلَيْنَا\nذلك الْكِتَابَ،حَتَّى أصبنا غُلَامًا يقرأ، فَقَرَأَهُ عَلَيْنَا، قال عبد العزيز: فَقُلْتُ لِأَبِي\nشَدَّادٍ: مَنْ كَانَ عَلَى (عُمَانَ) يَوْمَئِذٍ [يَلِي أَمْرَهُمْ؟]، قَالَ: إسْوَارٌ مِنْ أَسَاوِرَةِ كِسْرَى،\n[يُقَالُ لَهُ: (سَحَانُ)] (١) . وقال الطبراني - والزيادات له:\n\" لَا يُرْوَى عَنْ أَبِي شَدَّادٍ إِلَّا بِهَذَا الْإِسْنَادِ، تَفَرَّدَ بِهِ مُوسَى بْنُ إِسْمَاعِيلَ \".\nقلت: وهو ثقة من رجال الشيخين، والعلة من شيخه ومن فوقه:\nأولًا: عبد العزيز بن زياد: لم يوثقه أحد، حتى ولا ابن حبان، فلم يورده في\n\"ثقاته\" مع أنه على شرطه!\nوقد أورده البخاري وابن أبي حاتم في \"كتابيهما\" برواية موسى هذا، ولم يذكرا\nفيه جرحًا ولا تعديلًا، فهو مجهول.\nثانيًا: أبو شداد: لا يعرف أيضًا إلا بهذه الرواية، وبها أورده الشيخان المذكوران\nدون ابن حبان.\nثالثًا: ذاك الغلام: فإنه لم يسم، فهو مجهول العين.\nوباجملة، فالثلاثة - وبخاصة الأخير - لم تتوفر فيهم شروط من تقبل روايته،\nولهذا قال الهيثمي (٣/٦٤):\n\"رواه البزار، وهو مرسل. وفيه من لا يعرف \".\nقلت: فالعجب من الحافظ كيف قال في \"مختصر الزوائد\" (١/٣٧٠):\n\"إسناده حسن\"؟!\n_________\n(١) كذا الأصل بالاهمال، ولعله: (سيحان) .","vol":"13","page":1012},{"text":"وكنت أود أن أقول: لعله خطأ من الناسخ، لولا أنني رأيته قد أورد أبا شداد\nهذا في (القسم الثالث) من \"الإصابة\" جازمًا بأنه أدرك النبي ﷺ، وأنه عاش\nمائة وعشرين سنة! ولم يقدم على ذلك أي دليل إلا هذا الحديث، ورواية أخرى\nمن قول أبي حمزة الحبطي أنه رآه بلغ السن المذكورة!\n(تنبيه): عرفت مما نقلته آنفًا عن الهيثمي أنه عزاه للبزار فقط، ففاته أن يعزوه\nللطبراني في \"المعجم الأوسط\"، وكأن ذلك نتيجة كونه فاته أيضًا أن يورده في\nكتابه \"مجمع البحرين\"! وعلى العكس من هذا وقع للسيوطي، فإنه عزاه في\n\"الجامع الكبير\" لـ \"أوسط الطبراني\"، ولم يعزه للبزار!!\n<span data-type=\"title\" id=toc-6474>٦٤٥٠ </span>- (لا تُجْزِئُ [صدقةُ] الإبلِ والغنمِ (وفي لفظٍ: المواشي) عن\nزكاةِ الفطرِ) .\nضعيف جدًا.\nأخرجه البزار (١/٤٣١/٩٠٩)،وابن عدي (٦/٦٣)، والطبراني\nفي \"المعجم الأوسط\" (٣/٣١/١٣٧٣ - مجمع البحرين) من طريق كثير بن عبد الله\nابن عمرو بن عوف المزني عن رُبَيح بن عبد الرحمن بن أبي سعيد عن أبيه:\nأن رجالًا أتوا النبي ﷺ فقالوا: إن لنا أموالًا من إبل وغنم، فهل تجزئ عنا\nزكاة أموالنا عن زكاة الفطر؟ - أحسبه قال -: لا.\nهذا لفظ البزار. ولفظ ابن عدي والطبراني نحوه باللفظ الآخر، وزادا:\n\"أدّوها عن الصغير والكبير، والحر والعبد، فإنها طهور لكم \". وقالوا جميعًا:\n\"لم يروه عن رُبَيح إلا كثير\".\nقلت: وهو ضعيف جدًا - كما قال الحافظ في \"مختصر الزوائد\" (١/٤٠١) -.\nوقول الهيثمي (٣/٨١) بعد أن عزاه للبزار والطبراني:","vol":"13","page":1013},{"text":"وفيه كثير بن عبد الله، وهو ضعيف \".\nففيه تساهل - كما عرفت من قول الحافظ -، وقال الذهبي في \"المغني\":\n\"متروك. قال أبو داود: كذاب. وقال الشافعي: من أركان الكذب، وكذبه\nابن حبان \".\nلكن قوله: \"أدّوها ... فإنها طهور لكم\". قد جاء بإسناد حسن من حديث\nابن عباس. وهو مخرج في \"صحيح أبي داود\" (١٤٢٧) .\n<span data-type=\"title\" id=toc-6475>٦٤٥١ </span>- (مَا أَنْطَاكَ اللَّهُ فَلا تَسْأَلِ النَّاسَ شَيْئًا، فَإِنَّ الْيَدَ الْعُلْيَا هِيَ\nالْمُنْطِيَةُ، وَإِنَّ الْيَدَ السُّفْلَى هِيَ الْمُنْطَاةُ، وَإِنَّ اللَّهَ هُوَ الْمَسْؤُولُ وَالْمُنْطِي) .\nضعيف.\nأخرجه ابن سعد (٧/٤٣٠)، والطبراني في \"المعجم الكبير\"\n(١٧/١٦٦ - ١٦٧) - والسياق له - من طريق الْوَلِيد بن مُسْلِمٍ: حَدَّثَنِي ابْنُ جَابِرٍ:\nحَدَّثَنِي عُرْوَةُ بن مُحَمَّدِ بن عَطِيَّةَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَطِيَّةَ بن سَعْدٍ قَالَ:\nوَفَدْتُ إِلَى رَسُولِ اللَّهِ ﷺ فِي نَفَرٍ مِنْ بني سَعْدٍ، وَكُنْتُ أَصْغَرَهُمْ، فَخَلَّفُونِي\nفِي رِحَالِهِمْ، فَأَتَوْا رَسُولَ اللَّهِ ﷺ فَقَضَوْا حَوَائِجَهُمْ، فَقَالَ:\n\" بَقِيَ أَحَدٌ؟ \".\nقَالُوا: نَعَمْ يَا رَسُولَ اللَّهِ! غُلامٌ بَقِيَ فِي رِحَالِنَا، فَأَمَرَهُمْ أَنْ يَدْعُونِي، فَأَتَيْتُهُ،\nفَقَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره، فَكَلَّمَنِي رَسُولُ اللَّهِ بِلُغَتِنَا.\nقلت: وهذا إسناد ضعيف، لجهالة محمد بن عطية، فإنه لا يعرف إلا برواية\nابنه عروة هذا، وأما ابن حبان فوثقه (٥/٣٥٩) على قاعدته المعروفة. ووهم الحافظ\nأو تساهل، فقال فيه:\n\"صدوق\".","vol":"13","page":1014},{"text":"وهذا الوصف ابنه أولى به، لأنه روى عنه جمع من الثقات، كما كنت قلته\nتحت الحديث المتقدم في المجلد الثاني رقم (٥٨١)، وكنت ذكرت هناك أنه مجهول\nالحال، ثم ترجح عندي في \"تيسير الانتفاع\" أنه وسط حسن الحديث لرواية\nالجماعة عنه. والله أعلم.\nوابن جابر - هو: عبد الرحمن بن يزيد بن جابر الأزدي الشامي، وهو -:ثقة\nمن رجال الشيخين، وقد توبع على جزء منه، فقال عبد الرزاق في \"المصنف\"\n(١١/١٠٨/٢٠٠٥٥):عن معمر عن سماك بن الفضل عن عروة بن محمد به\nمرفوعًا بلفظ:\n\"اليد المنطية خير من اليد السفلى\".\nومن طريق عبد الرزاق أخرجه أحمد (٤/٢٢٦)، والبزار (١/٤٣٣/٩١٦)،\nوالطبراني في \"الأوسط\" (١/١٥٩/٢/٣١٤٣) و\"الكبير\" أيضًا (٤٤١)، وقال:\n\"لم يروه عن سماك بن الفضل إلا معمر \".\nقلت: وهما ثقتان، وإنما العلة من محمد بن عطية - كما سبق -.\nوأما قول الهيثمي - بعدما عزاه لأحمد ومن دونه - (٣/٩٦):\n\"ورجال أحمد ثقات \".\nفهو مردود بجهالة ابن عطية، ولكنه كثير الاعتداد والاعتماد على توثيقات\nابن حبان، كأنه لم يتنبه لقاعدته المرجوحة والمنتقدة من كبار الحفاظ كالذهبي\nوابن عبد الهادي والعسقلاني.\nثم إن تخصيصه [رجال] الإمام أحمد بما سبق مما لا وجه له، فرجال \"الكبير\"\nكذلك، لأنه أخرجه بإسنادين عن الوليد بن مسلم! والمعروف عن الهيثمي أنه في\nمثل هذه الحالة لا يعلل، لأن أحدهما يقوي الآخر، فكيف وأحدهما رجاله ثقات؟!","vol":"13","page":1015},{"text":"ثم إن اللفظ المختصر للشاهد من حديث ابن عمر عند الشيخين بلفظ: \"اليد\nالمنفقة ... \" وهو مخرج في \"صحيح أبي داود\" (١٤٥٤) من روايتهما وغيرهما\nكأحمد، وفي رواية له (٢/٩٨):\n\" ... المعطية\".\nوهكذا رواه جمع آخر من الصحابة، وقد ذكر أحاديث بعضهم الحافظ في\n\"الفتح\" (٣/١١)، منها عن مالك بن نضلة، وهومخرج في \"صحيح أبي داود\"\n(١٤٥٥)، وإسناده صحيح.\nومنها طارق المحاربي، وهومخرج في \"الإرواء\" (٣/٣١٩) بسند جيد.\nومنها عن ثعلبة بن زهدم.\nرواه ابن أبي شيبة (٣/٢١٢)، والبزار (١/٤٣٤/٩١٧) من طريق سفيان عن\nالأشعث بن سليم عن الأسود بن هلال عنه.\nسكت عنه الحافظ، وإسناده صحيح. وكنت خرجته في تخريج \"المشكلة\"\n(٣١/٤٤) من رواية أحمد من طريق الأشعث بن سليم عن أبيه عن رجل من بني\nيربوع قال: ... فذكره مرفوعًا.\nثم رأيته في \"مسند الطيالسي\" (١٧٧/١٢٥٧) من طريق شعبة عن أشعث\nابن أبي الشعثاء قال: سمعت الأسود بن هلال يحدث عن رجل من بني ثعلبة\nابن يربوع ... به.\nومن طريقه أخرجه البزار (٩١٨) لكن سقط من إسناده الرجل اليربوعي فصار\nهكذا: (الأسود بن ثعلبة) !\nوأشعث بن أبي الشعثاء: ثقة من رجال الشيخين، وكذلك أبوه والأسود بن","vol":"13","page":1016},{"text":"هلال، ومن دونه أيضًا، وهم سفيان وشعبة وأبو عوانة، فالظاهر أن الأشعث له فيه\nشيخان، فتارة يرويه عن الأسود، وتارة عن أبيه، وتارة عن الأسود، وتارة عن\nثعلبة بن زهدم، وتارة عن رجل من بني يربوع وتارة عن رجل من بني ثعلبة بن\nيربوع، وهو هو. والله أعلم.\n<span data-type=\"title\" id=toc-6476>٦٤٥٢ </span>- (كَانَ يَتَسَحَّرُ، فَجَاءَهُ بِلَالٌ فَقَالَ: الصَّلَاةَ يَا رَسُولَ اللَّهِ!\nفَسَكَتَ فَلَمْ يرْجعْ شَيْئًا، (وفي رواية: فَثَبَتَ كما هو يأكلُ، ثم أتاه\nفقال: الصلاةَ! [وهو] على حالِه) . فَرَجَعَ بِلَالٌ [الثالثة] فَقَالَ: الصَّلَاةَ\nيَا رَسُولَ اللَّهِ! فَقَدْ [والله!] أَصْبَحْتَ، فَقَالَ رَسُولُ اللَّهِ ﷺ:\nرَحِمَ اللَّهُ بِلَالًا، لَوْلَا بِلَالٌ، لَرَجَوْتُ أَنْ يُرَخَّصَ لَنَا إِلَى طُلُوعِ\nالشَّمْسِ) .\nضعيف.\nأخرجه أبو داود في \"المراسيل\" (١٢٤/٩٨) - والسياق له -، وعبد الرزاق\nفي \"المصنف\" (٤/٢٣١/٧٦٠٨) - والرواية الأخرى والزيادتان الأخيرتان له - عن\nثقتين عَنْ إِسْمَاعِيلَ عَنْ حَكِيمٍ يَعْنِي ابْنَ جَابِرٍ قَالَ: أُخْبِرْتُ أَنَّ رَسُولَ اللَّهِ\nﷺ كان ...\nقلت: وهذا إسناد ضعيف، ورجاله ثقات، إلا أنه مرسل منقطع، حكيم بن\nجابر تابعي لم يدرك القصة.\nوقد وصلها بعض الضعفاء، فقال سوار بن مصعب: عَنْ إِسْمَاعِيلَ بْنِ أَبِي\nخَالِدٍ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ:\nدَخَلَ عَلْقَمَةُ بْنُ عُلَاثَةَ عَلَى النَّبِيِّ ﷺ وَسَلَّمَ، فَدَعَا لَهُ بِرَأْسٍ وَجَعَلَ يَأْكُلُ مَعَهُ،\nفَجَاءَهُ بِلَالٌ فَدَعَاهُ إِلَى الصَّلَاةِ، فَلَمْ يَجِبْ، فَرَجَعَ، فَمَكَثَ فِي الْمَسْجِدِ مَا شَاءَ اللَّهُ","vol":"13","page":1017},{"text":"ثُمَّ رجع فَقَالَ: الصَّلَاةُ يَا رَسُولَ اللَّهِ! قَدْ وَاللَّهِ! أَصْبَحْتُ. فَقَالَ رَسُولُ اللَّهِ ﷺ:\nيَرْحَمُ اللَّهُ بِلَالًا ... \" إلخ. فَقَالَ عَلِيٌّ ﵁: لَوْلَا أَنَّ بِلَالًا حَلَفَ، لَأَكَلَ\nرَسُولُ اللَّهِ ﷺ حَتَّى يَقُولَ لَهُ جِبْرِيلُ: ارْفَعْ يَدَكَ \".\nأخرجه البزار في \"مسنده\" (٢/١٩٢/٥٧٣ - البحر الزخار، ١/٤٦٥/٩٨٠ -\nكشف الأستار)، وقال:\n\" لَا نَعْلَمُ رَوَاهُ عَنْ إِسْمَاعِيلَ عَنْ قَيْسٍ إِلَّا سَوَّارُ، وَهُوَ لَيِّنُ الْحَدِيثِ \".\nوتعقبه الحافظ في \"مختصر الزوائد\" (١/٤١٦) فقال:\n\"بل هو متروك الحديث \".\nوهو قول أبي حاتم وغيره. ومنه يتبين تقصير الهيثمي في قوله في (سوار):\n\"ضعيف\"، ولا سيما وقد خالف الثقتين عن إسماعيل بن أبي خالد، فجعل:\n(قيس بن أبي حازم) .. مكان: (حكيم بن حابر)، وأسنده عن علي، والصواب\nمرسل.\nوكذلك أخطأ الحافظ في \"الفتح\" (٤/١٣٥) حين قال:\n\"رواه عبد الرزاق بإسناد رجاله ثقات أن بلالًا ... \" فلم يسنده إلى حكيم أو\nعلى الأقل أن يقول: \"مرسلًا \"، دفعًا لوهم من قد يتوهم أنه مسند، وبخاصة أنه\nأيّد به قول من قال: إن الأكل إلى الإسفار كان جائزًا ثم نسخ.\nوأنا أرى أن الجواز إذا كان المقصود به ابتداء الأكل بعد طلوع الفجر الصادق،\nفليس عليه دليل صحيح صريح، وأنه على افتراض ثبوته، فآية: ﴿من الفجر﴾\nوحديث: \"حتى يؤذن ابن أم مكتوم\"، يكفي في إثبات النسخ.\nأما أن كان المقصود جواز الاستمرار في الأكل وقد ابتدأه قبل طلوع الفجر،\nفهو جائز لصريح قوله ﷺ:","vol":"13","page":1018},{"text":"\" إذا سمع أحدكم النداء والإناء على يده فلا يضعه حتى يقضي حاجته\nمنه \".وهو حديث صحيح، مخرج في بعض كتبي منها \"الصحيحة\" (١٣٩٤)،\nوكان يفتي به عروة بن الزبير. فراجع له من أجل الناحية الفقهية كتابي \"تمام المنة\"\n(ص ٤١٧ - ٤١٨) .\nفالحديث هذا ليس منسوخًا، لأنه خاص في الصورة المذكورة، فهو مبين للآية\nوالحديث المقرون معها. فتنبه!\n<span data-type=\"title\" id=toc-6477>٦٤٥٣ </span>- (لا يَتِمُّ شَهْرَانِ سِتِّينَ يَوْمًا) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٧/٢٢٢/٦٧٨٣)،وابن الجوزي\nفي \"الموضوعات\" (١/١٤١) من طريق إِسْحَاق بن إِدْرِيسَ: حَدَّثَنَا إِبْرَاهِيمُ بن الْعَلاءِ\nعَنْ سَعِيدِ بن زَيْدِ بن عُقْبَةَ عَنْ أَبِيه عَنْ سَمُرَةَ بن جُنْدُبٍ ... مرفوعًا. وقال ابن\nالجوزي:\n\"قال الدارقطني: \"تفرد به إسحاق بن إدريس بهذا الإسناد. قال يحيى: كان\nإسحاق يضع الحديث. وقال النسائي: متروك الحديث \". وقال ابن حبان (١/١٣٥):\n\"كان يسرق الحديث، وكان ابن معين يرميه بالكذب \". ثم ساق له حديثًا\nفي النَّفَل، وقال:\nفأقلب متنه وإسناده جميعًا \".\nقلت: ومن المحتمل أنه سرقه من ابن أبي شيبة،فقد رواه عن سعيد بن زيد ... به.\nأخرجه الطبراني أيضًا (٦٧٨٢) .\nوأبو شيبة هذا - هو: إبراهيم بن عثمان العبْسي، وهو -: متروك الحديث - كما\nقال النسائي وغيره -، وكذبه شعبة في قصة، وهو الذي تفرد بحديث صلاة","vol":"13","page":1019},{"text":"صلاة النبي ﷺ في رمضان عشرين ركعة والوتر. انظر رسالتي \"صلاة التراويح\" (ص ٢١\n- ٢٤) .\nثم قال ابن الجوزي:\n\"قلت: وما أظن من وضع هذا يريد إلا شين الشرع، فإنه قد يتم شهران\nوثلاثة، وحاشى رسول الله ﷺ أن يخبر بما لا يكون \".\nوللحديث شاهد، ولكنه تالف، يرويه يوسف بن خالد: ثنا جعفر بن سعد\nابن سمرة: ثنا خبيب بن سليمان عن أبيه سليمان بن سمرة عن سمرة بن\nجندب مرفوعًا ... به.\nأخرجه البزار في \"مسنده\" (١/٤٦١ - ٤٦٢) .\nوهذا إسناد ضعيف جدًا، يوسف بن خالد - وهو: السمتي -: متهم بالكذب،\nولهذا قال الحافظ في \"مختصر الزوائد\" (١/٤١٣):\n\"يوسف تالف،وقد رواه غيره بلفظ آخر \".\nقلت: كأنه يشير إلى ما رواه مروان بن جعفر: ثنا محمد بن إبراهيم: ثنا\nجعفر بن سعد به نحوه ولفظه:\n\"إن الشهر لا يكمل ثلاثين ليلة\". أخرجه الطبراني (٧٠٣٥) .\nقلت: ومروان بن جعفر صدوق - كما قال أبو حاتم -. لكن من فوقه لا يحتج\nبهم:\nأولًا: محمد بن إبراهيم - وهو: ابن خُبَيب بن سليمان بن سمرة -: لا يعرف\nإلا بهذا الراوي عنه، ومع ذلك أورده ابن حبان في \"الثقات\" (٩/٥٨) على قاعدته،\nولكنه قال فيه:","vol":"13","page":1020},{"text":"\"لا يعتبر بما انفرد به عنه مروان بن جعفر\".\nثانيًا: جعفر بن سعيد - وهو: ابن سمرة بن جندب -: ليس بالقوي.\nثالثًا: خبيب بن سليمان - وهو: ابن سمرة بن جندب، وهو -: مجهول أيضًا.\nومن عجائب السيوطي أنه تعقب في \"اللآلي\" (١/٨٤) ابن الجوزي بالشاهد\nالتالف باعترافه، وبالطريق الأخرى ذات العلل الثلاث، مع أن لفظها مخالف\nللحديث المشهود له، ولو أنهم تأولوه، مع أن التأويل فرع التصحيح، فأين هو؟!\nوبشاهد آخر عزاه لأبي الشيخ في \"العظمة\". والطبراني أيضًا ولأبي نعيم في\n\"المعرفة\"، ثلاثتهم من طريق سويد بن عبد العزيز عن أبي عبد الله البحراني (!)\nعن القاسم أبي عبد الرحمن عن عبد الرحمن بن أبي عميرة المزني ... مرفوعًا في\nحديث له بلفظ الترجمة، وسكت عنه فما أحسن، لأن سويدًا هذا متفق على\nتضعيفه، بل قال الإمام أحمد:\n\"متروك الحديث \". وقال البخاري:\n\"فيه نظر لا يحتمل \". واعتمده الذهبي في \"الكاشف\".\nوالحديث أخرجه أبو نعيم في ترجمة عبد الرحمن بن أبي عميرة المزني من\nطريق عبد الله بن محمد - وهو: أبو الشيخ - وهذا من طريق أحمد بن عمرو [ابن]\nالضحاك - وهو: ابن أبي عاصم الشيباني - وهذا أخرجه في \"الآحاد والمثاني\"\n(٢/٣٥٩/١١٣٠) قال: حدثنا محمد بن مصفى: نا سُويد بن عبد العزيز ... به.\nورجاله ثقات غير سُويد - كما تقدم -، وفي ابن أبي عميرة كلام في صحبته،\nفنفاها ابن عبد البر، وأثبتها الحافظ في \"الإصابة\" بمجموع طرق، مضعفًا لخصُوص\nهذا الطريق. والله ﷾ ولي التوفيق.","vol":"13","page":1021},{"text":"(تنبيهان):\nالأول: عزا الحافظ في \"الفتح\" (٤/١٢٦) طريق زيد بن عقبة المتقدمة في\nصدر هذا البحث للبزار والدارقطني في \"الأفراد\" والطبراني. فوهم في عزوه للبزار،\nلأنه لم يروه من هذا الوجه، وإنما من الطريق الأخرى ذات الثلاث علل.\nوالآخر: (أبو عبد الله البجراني): هكذا وقع في \"الإصابة\"، واللآلي\":\n(البجراني) .. وهذا محرف، والصواب: (النجراني) - كما في \"الآحاد\" و\"المعرفة\"\nو\"الجرح\" و\"الأنساب\" - وقال فيه ابن أبي حاتم عن أبيه:\n\"صالح الحديث، لا بأس به \".\n<span data-type=\"title\" id=toc-6478>٦٤٥٤ </span>- (لَيْلَةَ الْقَدْرِ ... هِيَ لَيْلَةُ مَطَرٍ وَرِيحٍ [ورَعْدٍ]) .\nمنكر.\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" (٥/٩٨)، والبزار (١/٤٨٥/\n١٠٣١)، والطبراني في \"المعجم الكبير\" (٢/٢٥٧/١٩٦٢) هذا من طريق خلاد بن\nيزيد - والزيادة له - وهما من طريق عَبْد الرَّحْمَنِ بْن شَرِيكٍ - كلاهما عن شريك\nعَنْ سِمَاكٍ بن حرب عَنْ جَابِرِ بْنِ سَمُرَةَ مرفوعًا بلفظ:\n\"الْتَمِسُوا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ فِي وَتْرٍ، فَإِنِّي قَدْ رَأَيْتُهَا\nفَنُسِّيتُهَا، وهِيَ لَيْلَةُ ... \" إلخ.\nقلت وهذا إسناد ضعيف، شريك - هو: ابن عبد الله القاضي، وهو -: ضعيف\nلسوء حفظه، وكذلك ابنه عبد الرحمن. وخلاد بن يزيد، لم يوثقه غير ابن حبان\nوقال:\n\"ربما أخطأ\".\nوقد خولفا: فقال الطيالسي في \"مسنده\" (١٠٦/٧٧٨): حدثنا شريك ...\nبه إلى قوله: \"الأواخر\".","vol":"13","page":1022},{"text":"ومن طريق الطيالسي أحمد في \"المسند\" (٥/٨٦ و٨٨) والبزار أيضًا (١٠٣٢) .\nولذلك فرَّق الهيثمي بين رواية أحمد هذه المختصرة، وبين رواية ابنه عبد الله\nومن قرن معه، فقال عقب الرواية المختصرة:\n\"رواه أحمد، وزاد ابنه: \"من رمضان ... \" رواه البزار والطبراني في \"الكبير\"\nوزاد: \"ورعد\"، ورجال أحمد رجال الصحيح \"!\nوفي قوله هذا الأخير نظر، لأن شريكًا مع ضعفه لم يحتج به الشيخان، أما\nالبخاري فروى له تعليقًا، وأما مسلم فروى له متابعة - كما قال الذهبي في\n\"الكاشف\" -.\nوقد خولف هو أيضًا: فرواه جمع منهم شعبة عن سماك ... به مختصرًا، دون\nالزيادة.\nأخرجه ابن أبي شيبة في \"المصنف\" (٣/٧٦)، والطبراني (١٩٠٦ و١٩٤١\nو٢٠٢٧) .\nقلت: فهاتان مخالفتان: مخالفة الطيالسي للراويين عن شريك، ومخالفة\nشعبة وغيره لشريك تمنعان من قبول الزيادة، وتجعلانها منكرة أو شاذة.\nبل هي منكرة من جهة أخرى، وهي مخالفة الزيادة لما جاء فِي حَدِيثِ جابر\nوابن عباس عند ابن خزيمة، ولحديث عبادة عند أحمد: أنها ليلة طلقة بلجة، لا\nحارة ولا باردة. وفي حديث آخر عن واثلة: \"ولا مطر ولا ريح\". لكن فيه زيادات\nأخرى خرجته من أجلها فيما تقدم برقم (٤٤٠٤) . وخرجت تحته أحاديث\nالصحابة الثلاثة شاهدًا لبعضه.\nوأما ما قبل هذه الزيادة من الحديث فهو صحيح، لأن له شاهدًا من حديث","vol":"13","page":1023},{"text":"عبد الله بن مسعود بسند صحيح خرجته في \"الصحيحة\" (١١١٢)، ويصلح شاهدًا\nله الطرف الأول من حديث جابر بن سمرة هذا. فتنبه!\n<span data-type=\"title\" id=toc-6479>٦٤٥٥ </span>- (إِذَا حَمَلْتُمْ، فَأَخِّرُوا الحِمْلَ، فَإِنَّ الرِّجْلُ مُوثَقَةٌ، وَالْيَدَ\nمُعَلَّقَةٌ) .\nضعيف.\nأخرجه البزار في \"مسنده\" (٢/٧٢/١٠٨١)،والطبراني في \"الأوسط\"\n(٣/١٩٩ - ٢٠٠ - مجمع البحرين)، والبيهقي في \"السنن\" (٦/١٢٢)، والخطيب في\n\"التاريخ\" (١٣/٤٥)، وكذا ابن الأعرابي في \"المعجم\" (ق ١٩٨/٢)، وابن مخلد في\n\"المنتقى من أحاديثه\" (٢/٩١/١) من طريق قَيْس بْن الرَّبِيعِ عَنْ بَكْرِ بْنِ وَائِلٍ عَنِ\nالزُّهْرِىِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِى هُرَيْرَةَ ... مرفوعًا به. وقال البزار والطبراني:\n\"لم يروه عن الزهري إلا بكر \".\nقلت: وهو صدوق، لكن قيس ليِّن - كما قال الحافظ في \"مختصر الزوائد\"\n(١/٤٤٣) -. وقال البيهقي:\n\"وَصَلَهُ قَيْسُ بْنُ الرَّبِيعِ عَنْ بَكْرِ بْنِ وَائِلٍ، وَرَوَاهُ سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ وَائِلٍ\nأَوْ بَكْرِ بْنِ وَائِلٍ - هَكَذَا بِالشَّكِّ - عَنِ الزُّهْرِىِّ يَبْلُغُ بِهِ النَّبِىَّ ﷺ:\n«أَخِّرُوا الأَحْمَالَ فَإِنَّ الأَيْدِى مُعَلَّقَةٌ،وَالأَرْجُلُ مُوثَقَةٌ» \".\nقلت: هذا أسنده أبو داود في \"المراسيل\" (٢٢٩/٢٩٤): حدثنا أحمد بن\nعبدة:حدثنا سفيان ... به عن الزهري،مرسلًا أو معضلًا. ومن غرائب المعلق\nعليه قوله:\n\"رجاله ثقات رجال الصحيح \".\nفلم يعله بالإرسال على الأقل، فأوهم القراء أنه صحيح!","vol":"13","page":1024},{"text":"<span data-type=\"title\" id=toc-6480>٦٤٥٦ </span>- (من رمى الجَمْرَةَ بسبْعِ حَصَيلتٍ الجمرةَ التي عند العَقَبة،\nثم انصرفَ فَنَحَرَ هَدْيًَا، ثم حَلَقَ، فقد حلَّ له ما حَرُمَ عليه مِنْ شَأْنِ\nالحجِّ) .\nمنكر.\nأخرجه البزار في \"مسنده\" (٢/٣٠/١١٣٢) من طريق فليح بن سليمان\nعن نافع عَنْ ابْنِ عُمَرَ ... مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، إلا أن فليحًا سيئ الحفظ كثير الخطأ\n- كما في \"التقريب\" -، فقول الهيثمي في \"المجمع\" (٣/٢٦١):\n\"رواه البزار ورجاله ثقات رجال الصحيح \".\nفهذا غير صحيح لما علمت، ولذلك تعقبه الحافظ في \"مختصر الزوائد\" بقوله\n(١/٤٥٩):\n\"قلت: فليح لا يحتج بما تفرد به، وقد سقط من هذا الحديث قزوله في آخره\n\"إلا النساء\"، ثبت فِي حَدِيثِ صحيح \".\nوأيضًا، فشيخ البزار: (سليمان بن خلاد المؤدب) ليس من رجال \"الصحيح\"،\nوهو صدوق - كما قال أبو حاتم -.\nوالحديث الصحيح الذي أشار إليه الحافظ هو - فيما أظن - حديث ابن عباس\nمرفوعًا:\n\"إذا رميتم الجمرة، فقد حل لكم كل شيء إلا النساء\".\nوهو مخرج في \"الصحيحة\" (٢٣٩) . وله شاهد من حديث عائشة من قوله\nﷺ وفعله، وهو مخرج في \"صحيح أبي داود\" (١٧٢٧)، وفيه الحجاج بن أرطأة،\nوقد اضطرب في متنه، فرواه تارة هكذا مثل حديث ابن عباس، وتارة زاد فيه","vol":"13","page":1025},{"text":"الذبح والحلق - كما فِي حَدِيثِ الترجمة -، ولذلك خرجته فيما سبق من هذه\n\"السلسلة (١٠١٣) .\nفالحديث مع ضعف فليح منكر من جهة زيادته الذبح والحلق، وعدم استثنائه\nالنساء. فتأمل.\nوروى البيهقي في \"المعرفة\" (٤/١٣٢/٣٠٧٢) من طريق الإمام الشافعي:\nأخبرنا سفيان عن عمرو بن دينار عن سالم بن عبد الله قال: قال عمر بن\nالخطاب:\nإذا رميتم الجمرة فقد حل لكم ما حرم عليكم إلا النساء والطيب.\nقال سالم: قالت عائشة:\nأنا طيبت رسول الله ﷺ لحله وإحرامه.\nقال سالم: وسنة رسول الله ﷺ أحق أن تتبع.\nقال الشافعي: وهكذا ينبغي أن يكون الصالحون وأهل العلم.\n<span data-type=\"title\" id=toc-6481>٦٤٥٧ </span>- (مَا أَسَأْتُمُ الرَّدَّ إِذْ أَفْصَحْتُمْ بِالصِّدْقِ، إِنَّهُ لَا يَقُومُ بِدِينِ اللَّهِ\nإِلَّا مَنْ حَاطَهُ مِنْ جَمِيعِ جَوَانِبِهِ) .\nضعيف.\nأخرجه أبو نعيم في \"دلائل النبوة\" (ص ٢٣٧) من طريق\nمُحَمَّد بْن\nزَكَرِيَّا الْغَلَابِيّ قَالَ: ثنا شُعَيْبُ بْنُ وَاقِدٍ الصَّفَّارُ قَالَ: ثنا أَبَانُ بْنُ عُثْمَانَ.\nومن طريق عَبْد الْجَبَّارِ بْنُ كَثِيرٍ التَّمِيمِيّ الرَّقِّيّ قَالَ: ثنا مُحَمَّدُ بْنُ بِشْرٍ قَالَ:\nثنا أَبَانُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ (قلت: كلاهما قالا:)","vol":"13","page":1026},{"text":"عَنْ أَبَانَ بْنِ تَغْلِبَ قَالَ: ثنا عِكْرِمَةُ عَنِ ابْنِ عَبَّاسٍ قَالَ: حَدَّثَنِي عَلِيُّ بْنُ أَبِي\nطَالِبٍ ﵁ قَالَ:\nلَمَّا أَمَرَ اللَّهُ ﷿ نَبِيَّهُ ﷺ أَنْ يَعْرِضَ نَفْسَهُ عَلَى قَبَائِلِ الْعَرَبِ، خَرَجَ وَأَنَا\nمَعَهُ وَأَبُو بَكْرٍ إِلَى مِنىً، حَتَّى دَفَعْنَا إِلَى مَجْلِسٍ مِنْ مَجَالِسِ الْعَرَبِ، فَتَقَدَّمَ أَبُو بَكْرٍ\nفَسَلَّمَ، وَكَانَ أَبُو بَكْرٍ مُقَدَّمًا فِي كُلِّ حِينٍ، وكَانَ رَجُلًا نَسَّابَةً، فَقَالَ: مِمَّنِ\nالْقَوْمُ؟! ... الحديث بطوله في عدة صفحات، وفيه أنهم لقوا قومًا من بني شيبان،\nوأن النبي ﷺ دعاهم إلى الإسلام، وإلى نصرته، وأنهم استحسنوا دعوته،\nواعتذروا عن المبادرة إلى الاستجابة، لسبب ذكروه ...، فقال ﷺ ... فذكره.\nقلت: والطريق الأولى فيها ثلاث علل:\nالأولى: محمد بن زكريا الغلابي، كان يضع الحديث، ولكنه لم يتفرد به\n- كما يأتي -.\nالثانية: شعيب بن واقد الصفار، واهٍ جدًا، ضرب الفلاس على حديثه.\nولكنه قد توبع.\nالثالثة: أبان بن عثمان، وهو الأحمر، قال الذهبي في \"الميزان\":\n\"تُكلم فيه ولم يترك بالكلية، وأما العقيلي فاتهمه \".\nوتعقبه الحافظ في \"اللسان\" بقوله:\n\" ولم أر في كلام العقيلي ذلك، وإنما ترجم له، وساق من طريق احمد بن\nمحمد بن أبي نصر السكوني عنه ... (قلت: فذكر طرف الحديث الأول) قال\nالعقيلي: ليس له أصل، ولا يروى من وجه يثبت، وقال الأزدي: لا يصح حديثه \".\nومن طريق ابن أبي نصر هذا أخرجه البيهقي في \"دلائل النبوة\" (٢/٤٢٧)،\nوابن عساكر في \"التاريخ\" (٦/٩٥) .","vol":"13","page":1027},{"text":"وأما الطريق الأخرى، فأخرجها البيهقي أيضًا (٢/٤٢٢)، وابنعساكر من طريقه\n(٦/٩٣ - ٩٥)، كلنه قال: \"محمد بن بشر اليماني \" فزاد هذه النسبة: اليماني.\nولم أعرف محمد بن بشر اليماني، وقد ذكروا في ترجمة (أبان بن عبد الله\nالبجلي) أنه روى عنه محمد بن بشر العبدي، وهذا كوفي، فهل هو هذا العبدي\nفيكون (اليماني) محرفًا، أو غيره؟ والله أعلم.\nولهذه الطريق علتان:\nإحداهما: عبد الجبار بن كثير التميمي الرقي لم يوثقه أحد، ذكره ابن أبي\nحاتم بطرف هذا الحديث، وقال:\n\"روى عنه أبي، وقال: شيخ\". وفي \"اللسان\":\n\"عبد الجبار بن محمد بن كثير ... الرقي التميمي الحنظلي روى عن أبيه\nومحمد ابن بشر، وعبد الرزاق. وعنه محمد بن سليمان بن فارس وغيره. قال أبو\nعبد الله ابن مندة: يكنى أبا إسحاق: صاحب غرائب \".\nقلت: فهو هذا، فيكون (كثير) جده.\nوالأخرى: أبان بن عبد الله البجلي مختلف فيه، وقد وثقه جمع. وقال\nالنسائي:\n\"ليس بالقوي \". وقال ابن حبان (١/٩٩):\n\"كان ممن فحش خطؤه، وانفرد بالمناكير\". وقال الحافظ:\n\"صدوق فيه لين \".\nقلت: فلم تطمئن النفس لحديثه هذا لطوله جدًا، مما يلقي في النفس أنه\nحديث مصنوع ملفق، ولذلك قال الحافظ ابن كثير - وقد ساقه بطوله في ثلاث","vol":"13","page":1028},{"text":"صفحات كبار من تاريخ \"البداية\" (٣/١٤٢ - ١٤٤) بسياق أبي نعيم -، وقال\n\"هذا حديث غريب جدًا كتبناه، لما فيه من دلائل النبوة، ومحاسن الأخلاق،\nومكارم الشيم، وفصاحة العرب \".\nقلت: فإن لم تكن العل منه، فهي من الراوي عنه عبد الجبار، فإنه لم يوثقه\n- كما تقدم -. وهذا أقرب إن شاء الله.\nيضاف إلى ذلك: أنه لم يرد من طريق أخرى معتبرة، ولذلك جزم العقيلي بأنه:\n\"ليس له أصل، ولا يروى من وجه يثبت \" - كما تقدم -. والله ﷾\nأعلم.\n(تنبيه): لقد كان من أسباب تخريج حديث الترجمة، أنني رأيت أحد\nإخواننا الدعاة حفظه الله قد أورده في رسالة له (ص ٧٤) جازمًا بنسبته إلى النبي\nﷺ، مقتصرًا في الحاشية على عزوه إلى أبي نعيم وحده! وهذا مما لا يسوغ عند\nالعلماء - الجزم المذكور -، وحتى لو كان الراوي الإمام أحمد أو غيره من أصحاب\n\"السنن\"، لأنهم لم يلتزموا الصحة، فكيف والراوي له أبو نعيم المعروف بكثرة\nروايته للمنكرات والواهيات؟! وهذا مما لا يخفى على مثله إن شاء الله.\n<span data-type=\"title\" id=toc-6482>٦٤٥٨ </span>- (فُتِحَتِ الْبِلَادُ بِالسَّيْفِ، وَفُتِحَتِ الْمَدِينَةُ بِالْقُرْآنِ) .\nمنكر.\nأخرجه البزار في \"مسنده\" (٢/٤٩/١١٨٠)، والعقيلي في \"الضعفاء\"\n(٤/٥٨)، والبيهقي في \"الشعب\" (٢/١٤٥/١٤٠٧)، وابن عدي في \"الكامل\"\n(٦/١٤١) من طريق أبي يعلى، وكذا ابن الجوزي في \"الموضوعات\" (٢/٢١٦ -\n٢١٧) من طريق مُحَمَّد بْن الْحَسَنِ بْنِ زَبَالَةَ: ثَنَا مَالِكُ بْنُ أَنَسٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ\nعَنْ عَائِشَةَ مرفوعًا. وقال البزار:","vol":"13","page":1029},{"text":"تفرد به ابن زَبالة، وقد تكلم فيه بسبب هذا وغيره \".\nوقال ابن عدي والعقيلي:\n\"قال ابن معين: ليس بثقة، كان يسرق الحديث، وكان كذابًا \".\nوقال العقيلي عقبه:\n\"لا يتابع إلا من مثله أودونه \".\nوفيه إشارة إلى أنه لم يتفرد به، خلافًا لقول البزار المذكور، ولولا ذاك، لقلنا\nبوضعه، لأنه كذاب - كما تقدم -، ولكنه قد توبع - كما يأتي -. وقد قال مهنا كما\nفي \"منتخب ابن قدامة\" (١٠/١٩٩/٢):\n\" سألت أحمد، قلت: حدثني أبو خيثمة: ثنا محمد بن الحسن المديني ...؟\n(قلت: فساق الحديث) فقال: هذا منكر. قلت: لم تسمع هذا من حديث مالك،\nولا من حديث هشام؟ قال: لا.\nوسألت يحيى بن معين عنه؟ فقال: ليس بصحيح، قد رأيت هذا الشيخ - يعني\nمحمد بن الحسن - وكان كذّابًا، وكان رجلًا سخيًّا. قلت: يُروى عنه الحديث؟.\nقال: لا، هو كذاب. وقال: إنما كان هذا قول مالك، ولم يكن يرويه عن أحد \".\nهذا، وقد ذكر السيوطي في \"اللآلي\" (٢/١٢٧) بعض المتابعات محاولًا بذلك\nتقوية الحديث! وتبعه على ذلك ابن عراق في \"تنزيه الشريعة\" (٢/١٧٢)، وتغاضيا\nعن العلل الحقيقية فيها، فرأيت أنه من تمام البحث والأمانة العلمية الكشف عنها.\nأولًا: عن المقدام بن داود: حدثنا ذؤيب بن عمامة السهمي: حدثنا مالك ...\nبه. وقال الخطيب:\n\"لم أكتبه عن ذؤيب عن مالك إلا من هذا الوجه \".","vol":"13","page":1030},{"text":"قلت: وذؤيب، قال النسائي:\n\"ليس بثقة \".\nوضعفه الدارقطني وغيره. وتجاهله السيوطي، فأخذ يترجم لذؤيب، وقد\nضعفه الدارقطني أيضًا، ولكنه تجاهل هذا التضعيف، ونقل عن أبي زرعة أنه قال:\n\"صدوق\". وعن ابن حبان أنه قال في \"الثقات\":\n\"يعتبرحديثه من غير روايات شاذان عنه\" ثم نقل الحافظ أنه قال في\n\"اللسان\" (٢/٤٣٦):\n\"هذا الحديث معروف بابن زبالة عن مالك، وهو متروك [متهم]، وكأن (ذؤيبًا)\nإنما سمعه منه فدلسه عن مالك \".\nقلت: وقال الذهبي وقد ذكر هذا الحديث له:\n\"منكر، مما تفرد به ذؤيب \".\nثانيًا: عن بكر بن خالد بن حبيب البابسيري: حدثنا إسحاق بن إبراهيم\nابن حبيب بن الشهيد: حدثنا أبي عن مالك ... به، وقال السيوطي:\n\"وإبراهيم بن حبيب من رجال النسائي ووثقوه. وهذا أصلح طرق الحديث.\nواله أعلم \".\nفأقول: وكذلك ابنه إسحاق ثقة ايضًا، ولكن الراوي عنه بكر بن خالد\nالبابسيري لم يتعرض له السيوطي بذكر، ولقد كنا بحاجة قصوى لمعرفة حاله،\nفإني لم أجد له ترجمة فيما لدي من المصادر، ولم يورده السمعاني في نسبته\nالمذكورة (البابسيري)، ولعل في ذلك ما يشعر بانه غير معروف. والله أعلم.","vol":"13","page":1031},{"text":"(تنبيه): ذكرت آنفًا أن ابن عدي وابن الجوزي رويا الحديث من طرق أبي\nيعلى، ولم يعزه إليه الهيثمي في \"مجمع الزوائد\"،ولا أنا رأيته في \"مسنده\"\nالمطبوع، فالظاهر أنه في \"مسنده الكبير\" الذي لم يطبع بعد، ويؤيده أن الحافظ قد\nأورده في \"المطالب العالية\" (١/٣٦٩)، لكنه جعله من حديث عروة رفعه، لم\nيسنده إلى عائشة، وكذلك أورده في \"المطالب المسندة\" (ق ٤٥/١) بإسناده إلى\nعروة لم يجاوزه، فلست أدري هل لأبي يعلى فيه روايتان: مرسلة ومسندة، أو أن\nالرواة عنه اختلفوا عليه؟ ولعل هذا أقرب، فقد قال الحافظ عقبه:\nتفرد به محمد بن الحسن، وكان ضعيفًا جدًا، وإنما هذا قول مالك،فجعله\nمحمد بن الحسن مرفوعًا، أبرز له إسنادًا، وقد رواه غير محمد بن الحسن، فزاد\nفي الإسناد (عائشة) ﵂ \".\nفهذا صريح منه أن عائشة لم تذكر في رواية أبي يعلى عنده. كما أنه يدل\nعلى أنه لم يقف على رواية البزار، ومن ذكرنا معه، والتي زاد محمد بن الحسن\nنفسه في الإسناد (عائشة) .\nثم إن اتهامه المتقدم لـ (ذؤيب) بأنه دلسه عن مالك، وأسقط من بينهما ابن\nزبالة، فيه نظر عندي، والأقرب عكسه تمامًا، لأن هذا - مع ضعفه - لم يرمه أحد\nبالتدليس بخلاف ابن زبالة، فقد وصفوه - كما تقدم - بأنه كان يسرق الحديث،\nفما المانع من القول: إنه سرقه من (ذؤيب)، وادعى أنه سمعه من مالك وهو\nكذاب؟ كما قال أحمد وابن معين. والله أعلم.\n<span data-type=\"title\" id=toc-6483>٦٤٥٩ </span>- (نَهَى أَنْ يُتَكَلَّمَ بِالْفَارِسِيَّةِ فِي الْمَسْجِدِ الْحَرَامِ) .\nمنكر.\nأخرجه الفاكهي في \"أخبار مكة\" (١/١٩٦/٣٢٠) من طريق أحمد","vol":"13","page":1032},{"text":"ابْنِ إِبْرَاهِيمَ بْنِ طُعْمَةَ عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ مَكْحُولٍ قَالَ: ... فذكره\nمرفوعًا.\nقلت: وهذا إسناد ضعيف، مرسل: مكحول هو الشامي يرسل كثيرًا.\nوسعيد بن عبد العزيز، هو التنوخي ثقة إمام، لكنه اختلط في آخر أمره.\nأحمد بن إبراهيم بن طعمة؛ لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-6484>٦٤٦٠ </span>- (من قرأ القرآن؛ فهو غني، لا فقر بعده، والأمانة غنى) .\nضعيف.\nأخرجه سعيد بن منصور في \"سننه\" (١/٣٢/٥) من طريق أبي\nمعاوية عن الأعمش عن الرقاشي عن الحسن قال: قال رسول الله ﷺ: ...\nفذكره.\nقلت هذا إسناد مرسل واهٍ، الحسن - هو: ابن أبي الحسن البصري - الإمام\nالثقة المشهور، ولكنه كثير الإرسال، ومراسيله عند العلماء كالريح.\nوالرقاشي - هو: يزيد بن أبان - متفق على تضعيفه، وقال الذهبي في\n\"الكاشف\" والعسقلاني في \"التقريب\":\n\"ضعيف\". وقال الذهبي في \"المغني\":\n\"متروك\".\nومن دونه ثقتان. وأبو معاوية - هو: محمد بن خازم الضرير -، وقد خالفه\nإسنادًا ومتنًا شريك بن عبد الله القاضي، فقال: عن الأعمش عن يزيد بن أبان\nعن أنس بلفظ:\n\" ... لا غنى بعده، ولا فقر دونه \".","vol":"13","page":1033},{"text":"أخرجه ابن عدي في \"الكامل\" (٤/١٧): أنا الحسن بن سفيان: ثنا محمد\nابن عباد: ثنا حاتم عن شريك ... به.\nقلت: وشريك ضعيف؛ لسوء حفظه، ولا سيما مع المخالفة.\nوبهذا الإسناد أورده ابن عبد الهادي في \"هداية الإنسان\" (ق ١٣٦/١ - بخطه\nفي المكتبة الظاهرية)؛ لكنه خالف في إسناده فقال:\n\"عن شريك عن الأعمش عن أبي صالح عن أبي هريرة \"!\nفلا أدري الوهم منه أم من غيره؟\n<span data-type=\"title\" id=toc-6485>٦٤٦١ </span>- (كَانَ إِذَا ضَحَّى؛ اشْتَرَى كَبْشَيْنِ سَمِينَيْنِ، أَقْرَنَيْنِ، أَمْلَحَيْنِ،\nفَإِذَا صَلَّى وَخَطَبَ أُتي بِأَحَدِهِمَا وَهُوَ قَائِمٌ فِي مُصَلاهُ فَذَبَحَهُ، ثُمَّ قال:\nاللَّهُمَّ! هَذَا عَنْ أُمَّتِى جَمِيعًا؛ مَنْ شَهِدَ لَكَ بِالتَّوْحِيدِ، وَشَهِدَ لِي\nبِالْبَلَاغِ.\n، ثُمَّ يُؤْتَى بِالآخَرِ فَيَذْبَحُهُ ويَقُولُ:\nاللَّهُمَّ! هَذَا عَنْ مُحَمَّدٍ وَآلِ مُحَمَّدٍ.\nفيُطْعِمُهُمَا جميعًا للْمَسَاكِينَ، وَيَأْكُلُ هُوَ وَأَهْلُهُ مِنْهُمَا. قال:\nفَلبِثْنَا سِنِينَ لَيْسَ أَحَدٌ مِنْ بَنِى هَاشِمٍ يُضَحِّي، قَدْ كَفَانَا اللَّهُ\nبِرَسُولِ اللَّهِ ﷺ الْغَرْمَ وَالْمُؤْنَةَ) .\nمنكر بهذا التمام.\nأخرجه الطحاوي في \"شرح المعاني\" (٢/٣٠٢)، والحاكم\n(٢/٣٩١)، والبيهقي (٩/٢٥٩)، وفي \"الشعب\" (٥/٤٧٤/٧٣٢٣)، وأحمد","vol":"13","page":1034},{"text":"(٦/٨ و٣٩١ و٣٩٢)، والبزار (٢/٦٢/١٢٠٨)، والطبراني في \"المعجم الكبير\"\n(١/٢٩٠ - ٢٩١) من طرق عدة عن عبد الله بن محمد بن عقيل عن علي بن\nحسين عن أبي رافع قال:\n... فذكره. وقال الحاكم:\n\"صحيح الإسناد\". ورده الذهبي في \"التلخيص\"بقوله:\n\"قلت: زهير: ذو مناكير، وابن عقيل: ليس بقوي \".\nوأقول: زهير - هو: ابن محمد التميمي أبو المنذر المروزي -، قال الذهبي في\n\"المغني\":\n\"ثقة له غرائب، ضعفه ابن معين، وقال البخاري: روى أهل الشام عنه مناكير \"\nولهذا؛ فلا وجه لإعلاله بزهير، لأن هذا ليس من رواية الشاميين عنه، بل\nهومن رواية أبي عامر عبد الملك بن عمرو العقدي البصري الثقة. ثم هو لم يتفرد\nبه؛ بل تابعه عدة - كما أشرت إليه في التخريج - ومنهم عبيد الله بن عمرو الرقي\nالثقة أيضًا.\nفالعلة إذن هو ابن عقيل الذي دارت عليه الطرق؛ فإنه مختلف فيه - كما في\n\"الفتح\" (١٠/١٠) - والذي استقر عليه رأي الحفاظ المتأخرين هو تسليك حديثه\nوتحسينه؛ ولذلك قال الهيثمي - بعدما عزاه لأحمد والبزار -:\n\"وإسناده حسن\".\nفاقول هذا هو الأصل في مثله، ولكن قد يعتور حديثه ما يرفعه تارة إلى\nإلى مرتبة الصحيح، وذلك بالمتابعات والشواهد،وما ينزل به تارة إلى مرتبة الضعف\nوالنكارة، وذلك بمثل المخالفة للثقات، أو الاضطراب في روايته سندًا أومتنًا، أو\nكليهما معًا، ونحو ذلك مما يدل على أنه لم يتمكن من حفظه وضبطه - كما هو\nحال هذا الحديث -، وإليك البيان:","vol":"13","page":1035},{"text":"لقد اضطرب ابن عقيل في روايته إياه اضطرابًا شديدًا سندًا ومتنًا.\nأما السند فقد اضطرب فيه على وجوه ثلاثة كنت خرجتها في \"الإرواء\"\n(٤/٣٥١ - ٣٥٢)، ثم رأيت ابن أبي حاتم، قد ذكرها بإيجاز وزاد عليها وجهًا\nرابعًا، فقال في \"العلل\" (٢/٣٩ - ٤٠):\n\"سَأَلْتُ أَبِي وَأَبَا زُرْعَةَ عَنْ حَدِيثٍ:\n١ - رَوَاهُ الْمُبَارَكُ بْنُ فَضَالَةَ عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ جَابِرِ:\nأَنّ رَسُولَ ﷺ ضَحَّى بِكَبْشَيْنِ أَمْلَحَيْنِ مَوْجُوءَيْنِ ... الْحَدِيثُ.\n٢ - وَرَوَاه هَذَا حَمَّادُ بْنُ سَلَمَةَ عَنْ ابْنِ عَقِيلٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرِ بْنِ عَبْدِ اللهِ\nعَنْ أَبِيهِ جَابِرٍ،عَنِ النَّبِيِّ ﷺ.انظر تخريجه في \"الإرواء: (٤/٣٥١ - أعلى الصفحة) .\n٣ - ورواه الثوري عَنْ ابْن عقيل عَنْ أَبِي سَلَمَة عَنْ أَبِي هُرَيْرَةَ أو عائشة عَنِ\nالنَّبِيِّ ﷺ. (الإرواء / أدنى الصفحة) .\n٤ - ورواه عبيد اللَّه بْن عَمْرو، وسعيد بْن سَلَمَة فقالا: عَنْ ابْن عقيل عَنْ عَلِيّ\nابْن حسين عَنْ أَبِي رافع عَنِ النَّبِيِّ ﷺ. (الإرواء / منتصف الصفحة، والمخرج هنا\nبأوسع، ثم قال ابن أبي حاتم:)\nقلت: لأبي زُرْعَةَ: فما الصحيح؟ قَالَ:\nما أدري، ما عندي في ذا شيء!.\nقلت: لأبي: ما الصحيح؟ قَالَ:\nابْن عقيل لا يضبط حديثه!\n_________\n(١) وفي رواية لأحمد (٦/٢٢٠): \"عن أبي هريرة / أن عائشة قالت\" بدون شك.","vol":"13","page":1036},{"text":"قلت: فأيهما أضبط عندك؟ قَالَ:\nاللَّه أعلم.\nوقال أَبُو زُرْعَةَ:\nهذا من ابْن عقيل، الذين رووا عَنِ ابْن عقيل كلهم ثقات \".\nيعني: أن الاضطراب المذكور إنما هو من ابن عقيل، وليس من الرواة عنه.\nوقد أشار البيهقي (٩/٦٧) إلى ذلك، فإنه لما أسند الوجه (٣)، وأتبعه\nبالوجهين (٢ و٤) تعليقًا؛ قال:\n\"فكأنه لم يسمع منهما\".\nفلم يجزم بالسماع، وهذا مع ما فيه من التساهل - كما لا يخفى - على أن\nقوله: \"منهما\" لعله سبق قلم؛ فإن الصواب أن يقال: \"منهم\" - كما قال ابن\nالتركماني -، وهو ظاهر أيضًا.\nوقد تبعه في التساهل المشار إليه الحافظ ابن حجر، فإنه لما ذكر الوجهين (٣\nو٤) من وجوه الاضطراب؛ قال:\n\"ابن عقيل مختلف فيه.. ويحتمل أن يكون له في هذا الحديث طريقان \"!\nفأقول: هذا الاحتمال بعيد جدًا، لا يحتمله سوء حفظ ابن عقيل المجمع\nعليه، حتى تركه بعضهم، وصرح أحدهم بأنه ضعيف جدًا. فاضطراب مثله لا\nيكون إلا مثالًا صالحًا للحديث المضطرب، الذي هو من أقسام الحديث الضعيف؛\nكما لا يخفى على الخبير بهذا العلم الشريف العزيز! ولهذا لما حكى ابن التركماني\nفي \"الجوهر النقي\" (٩/٢٥٩) عن ابن جرير الطبري الوجهين المشار إليهما عقب\nعلى ذلك بقوله:","vol":"13","page":1037},{"text":"\"وذلك دليل على وهائه. يعني: الحديث.\nولقد أصاب ﵀.\nوهذا يقال لو كانت علة وهائه إنما هو اضطرابه في إسناده فقط، فكيف إذا\nانضم إلى ذلك اضطرابه في متنه أيضًا، ومخالفته لكل الذين رووا الحديث عن\nأبي رافع وغيره؟!\nأما الاضطراب في المتن، فهو أنه لم يذكر في سائر الوجوه المتقدمة برواية الثقات\nعنه قوله المتقدم: \"فيطعمهما جميعًا ... \"إلخ. فهي منكرة، أو على الأقل شاذة.\nوأما المخالفة، فبيانها من وجوه:\nالأول: أنه روي من طريق أخرى عن أبي رافع مختصرًا جدًا دون الزيادة.\nأخرجه الحاكم (٤/٢٢٩)، والطبراني في \"المعجم الكبير\" (١/٣٠١/٩٥٧)،\nو\"الأوسط\" (١/١٦/٢/٢٤٢ - بترقيمي) . وهو في \"الإرواء\" (٤/٣٥٢) .\nالثاني: أنه روي كذلك من طريقين آخرين عن عائشة وأبي هريرة. وإسناد\nالثاني حسن. (إرواء ٤/٣٥٣) . وهذا موافق لرواية ابن عقيل عنهما في الوجه\n(٣)، فهذا أولى بالقبول من روايته الشاذة عن أبي رافع.\nالثالث: أنه قد صح من طريق أخرى عن جابر دون الزيادة أيضًا. وهو موافق\nأيضًا للوجه الثاني، وهومخرج في \"الإرواء\" أيضًا (٤/٣٤٩ - ٣٥٠) .\nوفي الباب عن جمع آخر من الأصحاب خرجها الهيثمي في \"مجمع\nالزوائد\" (٤/٢١ - ٢٣) - وخرجت بعضها هناك -، وكلها ليس فيها تلك الزيادة،\nالأمر الذي يؤكد نكارتها ووهاءها.","vol":"13","page":1038},{"text":"<span data-type=\"title\" id=toc-6486>٦٤٦٢ </span>- (إذا حُضِرْتَ، فقلْ: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ،\nوَسَلَامٌ عَلَى الْمُرْسَلِينَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾) .\nمنكر.\nأخرجه أبو نعيم في \"أخبار أصفهان\" (٢/١٧٣ - ١٧٤) من طريق محمد\nابن أبان العنبري: ثنا سفيان الثوري عن هشام بن حسان عن حفصة بنت سيرين\nعن أم الحسن عن أم سلمة زوج النبي ﷺ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، رواته ثقات، غير محمد بن أبان العنبري: مجهول،\nلم أره إلا عند ابن أبي حاتم (٣/٢/٢٠٠) من رواية أبي سعيد الأشج عنه، ولم\nيذكر فيه جرحًا ولا تعديلًا. وقد خولف في متنه فقال ابن أبي شيبة (٣/٢٣٦):\nحدثنا ابن علية عن هشام ... به مختصرًا موقوفًا، ولفظه:\nعن أم الحسن قالت: كنت عند أم سلمة أنظر في راسها، فجاء إنسان فقال:\nفلان في الموت، فقالت لها: انطلقي فإذا احتضر؛ فقولي: \"السلام على المرسلين،\nوالحمد لله رب العالمين \".\nوهذا إسناد موقوف صحيح؛ فإن رواته كلهم ثقات رجال الشيخين؛ غير أم\nالحسن - واسمها: (خَيْرة) - وهي: أم الحسن البصري مولاة أم سلمة رضي الله\nعنها - فخرج لها مسلم وأصحاب \"السنن الأربعة\"، وروى عنها جمع من الثقات\nغير حفصة بنت سيرين، ومنهم ابناها الحسن وسعيد، وذكرها ابن حبان في\n\"الثقات\" (٤/٢١٦)، وأخرج لها في \"الصحيح\" (٥٣٨٥ و٦٧٣٦) حديثين، وهما\nفي \"مسلم\" فلا أدري مع هذا كله لِمَ بيَّض لها الذهبي في \"الكاشف\"،واقتصر\nالحافظ على قوله: \"مقبولة\"؟!\n(تنبيه): جاء الحديث في موضعين من \"كنز العمال\" (١٥/٥٦١ و٦٥٢)\nمعزوًا لـ (ص، ش، والمروزي) .","vol":"13","page":1039},{"text":"َوالحرف الأول يشير إلى (سعيد بن منصور)، والثاني إلى ابن أبي شيبة، وقد\nعرفت أنه عنده موقوف، فلا أدري أكذلك هو عند سعيد، والمروزي؟\n<span data-type=\"title\" id=toc-6487>٦٤٦٣ </span>- (\"يَا عَمِّ! مَا أَسْرَعَ مَا وَجَدْتُ فَقْدَكَ. يعني: عمَّه أبا طالبٍ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٢٢٤/١/٣٩٧١): حدَّثَنَا\nعَلِيُّ بن سَعِيدٍ الرَّازِيُّ قَالَ: نا عِيسَى بن عَبْدِ السَّلامِ الطَّائِيُّ قَالَ: نا فُرَاتُ بن مَحْبُوبٍ\nقَالَ: نا أَبُو بَكْرِ بن عَيَّاشٍ عَنْ أَبِي حُصَيْنٍ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ:\nلَمَّا مَاتَ أَبُو طَالِبٍ كسوا النَّبِيَّ ﷺ، فَقَالَ: ... فذكره. وقال:\n\" تَفَرَّدَ بِهِ عِيسَى بن عَبْدِ السَّلامِ\".\nقلت: ولم أجد له ترجمة - ولا في \"ثقات ابن حبان\" -، وقد تابعه من هو\nمسئله وهو: أحمد بن الدهقان: ثنا فرات بن محبوب ... به؛ إلا أنه قال:\n\"ضرب\"، مكان: \"كسوا\".\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/٣٠٧)، وأبو موسى المديني في\n\"اللطائف\" (ق ٣٥/١) وقال:\n\"غريب ... لم نكتبه إلا من هذ الوجه \".\nورواية الطبراني ترده. ومن طريق أبي نعيم أخرجه ابن عساكر في \"تاريخ\nدمشق\" (٢/١٢٠ و١٩/٩٩) .\n(تنبيه): قوله: \"كسوا\"، هكذا في \"المعجم\" مهملًا دون إعجام. وفي \"مجمع\nالزوائد\" (٦/١٥) \"تحينوا\"، من الحين وهو الوقت والزمن. ولعل المعنى: ترقبوا\nفرصة لإيذائه ﷺ وضربه. والله أعلم.","vol":"13","page":1040},{"text":"<span data-type=\"title\" id=toc-6488>٦٤٦٤ </span>- (أُتِيَ بِجِنَازَةٍ سَهْلِ بْنِ عَتِيكٍ ﵁ - وَكَانَ أَوَّلَ مَنْ\nصُلِّيَ عَلَيْهِ فِي مَوْضِعِ الْجَنَائِزِ - فَتَقَدَّمَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَصَلَّى،\nوَكَبَّرَ، فَقَرَأَ بِأُمِّ الْقُرْآنِ فَجَهَرَ بِهَا، ثُمَّ كَبَّرَ الثَّانِيَةَ وَصَلَّى عَلَى نَفْسِهِ،\nوَعَلَى الْمُرْسَلِينَ، ثُمَّ كَبَّرَ الثَّالِثَةَ فَدَعَا لِلْمَيِّتِ، فَقَالَ:\nاللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَارْفَعْ دَرَجَتَهُ، وَأَعْظِمْ أَجْرَهُ، وَأَتْمِمْ نُورَهُ،\nوَأَفْسِحْ لَهُ فِي قَبْرِهِ، وَأَلْحِقْهُ بِنَبِيِّهِ.\nثُمَّ كَبَّرَ الرَّابِعَةَ فَدَعَا لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، ثُمَّ سَلَّمَ) .\nمنكر.\nأخرجه الطبراني في \"الدعاء\" (٣/١٣٥٨/١١٩٠)، وفي \"المعجم الأوسط\"\n(١/٢٩١/١/٤٨٧٥) من طريق\nسُلَيْم بْن مَنْصُورِ بْنِ عَمَّارٍ: ثنَا يَحْيَى بْنُ يَزِيدَ بْنِ\nعَبْدِ الْمَلِكِ بْنِ الْمُغِيرَةِ النَّوْفَلِيُّ: حَدَّثَنِي عِيسَى بْنُ سَبْرَةَ أَبُو عُبَادَةَ الزُّرَقِيُّ عَنِ\nالزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنِ ابْنِ عَبَّاسٍ ﵁ قَالَ: ...\nفذكره، وقال:\n\"لَمْ يَرْوِه عَنِ الزُّهْرِيِّ إِلَّا أَبُو عُبَادَةَ الزُّرَقِيُّ، وَلَا عَنْه إِلَّا يَحْيَى بْنُ يَزِيدَ، تَفَرَّدَ\nبِهِ سُلَيْمُ بْنُ مَنْصُورٍ \".\nقلت: وهذا إسناد واهٍ جدًا مسلسل بالعلل:\nأولًا: أبو عبادة الزرقي - اسمه: عيسى بن عبد الرحمن بن فروة، وقيل: ابن\nسَبْرة - وهو متروك كما في \"التقريب\".\nثانيًا: يحيى بن يزيد بن عبد الملك فهو مجهول الحال عندي؛ وإن ضعفه من\nيأتي، وقد ساق له ابن عدي (٧/٢٤٧ - ٢٤٨) ثمانية أحاديث كلها من روايته عن أبيه، وعقب عليها بقوله:","vol":"13","page":1041},{"text":"\"له غير ما ذكرت، وهو ضعيف، ووالده يزيد ضعيف، والضعف على أحاديثه\nالتي أمليت والتي لم أُمِلُّ بيِّن، وعامتها غير محفوظة \".\nقلت: ولذلك قال ابن أبي حاتم عن أبيه:\n\"منكر الحديث، لا أدري منه أو من أبيه، لا ترى فِي حَدِيثِه حديثًا\nمستقيمًا \".\nقال: \"سئل أبو زرعة عن يحيى بن يزيد؟ قال: لا بأس به، إنما الشأن في\nأبيه، بلغني عن أحمد بن حنبل أنه قال: لا بأس به، ولم يكن عنده إلا حديث\nأبيه، ولو كان عنده غير حديث أبيه؛ لتبين أمره \".\nقلت: فإذا لم يعرف إلا بروايته عن أبيه الضعيف؛ فلا سبيل حينئذ إلى\nمعرفة ضبطه من سوء حفظه؛ بل ولا إلى تبين صدق من كذبه، مهما كثر الرواة\nعنه - كما هو ظاهر -، ولذلك قلت: إنه مجهول عندي.\nنعم، لقد عقب الحافظ في \"اللسان\" في آخر ترجمته بهذا الحديث الذي رواه\nعن غير أبيه، وهو أبو عبادة الزرقي، وهذا يقال فيه ما قلت وأكثر في (يحيى)،\nفإن الزرقي أسوأ حالًا منه؛ لأنه متروك كما تقدم.\nوأيضًا فالراوي عنه؛ (سُليم بن منصور بن عمار) لم يتبين حاله في الحفظ\nوالضبط، فإن الذهبي الحافظ الناقد لما أورده في \"المغني\" لم يستطع [إلا] أن يقول\nفيه:\nتُكلم فيه ولم يترك\".\nوهذه علة ثالثة.\nوثمة علة رابعة وهي أن المحفوظ بالسند الصحيح عن الزهري عن أبي أمامة\n- وهو: ابن سهل بن حنيف الأنصاري - قال:","vol":"13","page":1042},{"text":"السنة في الصلاة على الجنازة أن يقرأ في التكبيرة الأولى بأم القرآن مخافتة ...\nالحديث. وهو مخرج في \"أحكام الجنائز\" (١٤١) .\nفقوله فِي حَدِيثِ الترجمة: \"فجهر بها\" منكر مخالف لهذا الحديث الصحيح.\nوقد أشار الحافظ في ترجمة (سهل بن عتيك) إلى هذه المخالف سندًا، ولم يشر إلى\nالمخالفة متنًا! وليس يخفى أن هذه أهم من التي قبلها. ومن هذا القبيل قوله في\nالدعاء:\n\"وألحقه بنبيه\".\nفإنه منكر أيضًا، لم يرد في شيء من أدعية الصلاة على الجنازة - فيما علمت -،\nوقد روى الطبراني الكثير منها. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6489>٦٤٦٥ </span>- (﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾؛ قال: يُجْلِسُني\nمعه على السريرِ) .\nباطل.\nأخرجه الديلمي في \"مسند الفردوس\" (٣/١٥٠/١) من طريق علي\nابن عمر القزويني: حدثنا يوسف بن الفضل الصيدناني: حدثنا إبراهيم بن\nعبد الرزاق: حدثنا محمد بن سعد كاتب الواقدي: حدثنا عبد اله بن إدريس عن\nعبيد الله بن عمر عن نافع عَنْ ابْنِ عُمَرَ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد غريب، محمد بن سعد - كاتب الواقدي - ثقة حافظ من\nرجال \"التهذيب\"، وكذا من فوقه.\nوأما إبراهيم بن عبد الرزاق؛ فلم أعرفه، وفي طبقته ما في \"تاريخ بغداد\"\n(٦/١٣٤ - ١٣٥):\n\"إبراهيم بن عبد الرزاق الضرير. حدَّث عن إسماعيل بن أبي مسعود وسعيد","vol":"13","page":1043},{"text":"ابن سليمان المعروف بـ (سعدويه) الواسطي. روى عنه محمد بن مخلد الدوري..\nقال الدارقطني: بغدادي ثقة\".\nقلت: فمن المحتمل أن يكون هو هذا.\nوعلي بن عمر القزويني، فقد ترجمه الخطيب (١٢/٤٣) بروايته عن جمع،\nوقال:\n\"كتبنا عنه، وكان أحد الزهاد المذكورين، من عباد الله الصالحين، يقرأ\nالقرآن، ويروي الحديث، لا يخرج من بيته إلا للصلاة، وكان وافر العقل، صحيح\nالرأي ... مات (٤٤٢) ... \".\nوأما شيخه يوسف بن الفضل الصيدناني؛ فلم أجد له ترجمة، وأظن أنه آفة\nهذا الحديث الباطل المخالف لأحاديث جمع من الصحابة بعضها في \"البخاري\"\n(٤٧١٨): أن المقام المحمود هي شفاعته ﷺ الكبرى يوم القيامة. وراجع إن شئت\n\"ظلال الجنة\" (٢/٧٨٤ و٧٨٥ و٧٨٩ و٨٠٤ و٨١٣)، و\"الصحيحة\" (٢٣٦٩ و٢٣٧٠)،\nو\"الدر المنثور\" (٤/١٩٧) .\nأضف إلى ذلك أنه يستغله أعداء السنة وأفراخ الجهمية؛ ليطعنوا في أهل\nالسنة الذين يثبتون الصفات الإلهية الثابتة في الكتاب والسنة، مع التنزيه\nالتام، ويرموهم بالتجسيم والتشبيه الذي عرفوا بمحاربته - كما يحاربون التعطيل -،\nكمثل الكوثري وأذنابه، وكالغماري والسقاف ونحوهما، كفى الله المسلمين\nشرهم.\nهذا، وقد كنت خرجت الحديث في المجلد الثاني من هذه \"السلسلة\" برقم\n(٨٦٥) من حدري ابن مسعود، وبينت علته ونكارته هناك، وأنه رُوي عن مجاهد","vol":"13","page":1044},{"text":"مقطوعًا، وعن غيره موقوفًا، وذكرت مستنكرًا موقف بعض العلماء منه.\nثم أتبعته بحديث منكر، وآخر موضوع، فيهما نسبة القعود إلى الله على\nكرسيه. وفي الأول منهما زيادة نصها:\n\"ما يفضل منه مقدار أربع أصابع \".\nوذكرت تساهل بعضهم في توثيق رجالهما، وتقوية إسنادهما، فراجعه، فإنه\nمهم.\nكما كنت ذكرت في مقدمة كتابي المطبوع \"مختصر العلو\" (ص ١٥ - ١٧)،\nاضطراب موقف الذهبي بالنسبة لأثر مجاهد، مع تصريحه بأن رفعه باطل.\nوبهذه المناسبة أريد أن أُبيِّن للقراء موقف شيخ الإسلام ابن تيمية من تلك\nالزيادة في الحديث الأول، فقد ذكر أن بعض المحدثين رووها بلفظ:\n\"إلا أربع أصابع\".\nفهذه تثبت (الأربع)، وتلك تنفيها - كما هو ظاهر - فضعف الشيخ ﵀\nالحديث بالروايتين لاضطرابهما، مع ملاحظته أن المعنى الذي كل منهما لا يليق\nبجلال الله وعظمته، فقال كما في \"مجموع الفتاوى\" (١٦/٤٣٦):\n\"فَلَوْ لَمْ يَكُنْ فِي الْحَدِيثِ إلَّا اخْتِلَافُ الرِّوَايَتَيْنِ؛ هَذِهِ تَنْفِي مَا أَثْبَتَتْ هَذِهِ،\n[يعني تكفي في تضعيفه]، وَلَا يُمْكِنُ مَعَ ذَلِكَ الْجَزْمِ بِأَنَّ رَسُولَ اللَّهِ ﷺ أَرَادَ\nالْإِثْبَاتَ، وَأَنَّهُ يَفْضُلُ مِنْ الْعَرْشِ أَرْبَعُ أَصَابِعَ لَا يَسْتَوِي عَلَيْهَا الرَّبُّ! وَهَذَا مَعْنًى\nغَرِيبٌ لَيْسَ لَهُ شَاهِدٌ قَطُّ فِي شَيْءٍ مِنْ الرِّوَايَاتِ، بَلْ هُوَ يَقْتَضِي أَنْ يَكُونَ الْعَرْشُ\nأَعْظَمَ مِنْ الرَّبِّ وَأَكْبَرَ، وَهَذَا بَاطِلٌ، مُخَالِفٌ لِلْكِتَابِ وَالسُّنَّةِ وَلِلْعَقْلِ.\nوَيَقْتَضِي أَيْضًا أَنَّهُ إنَّمَا عَرَفَ عَظَمَةَ الرَّبِّ بِتَعْظِيمِ الْعَرْشِ الْمَخْلُوقِ، وَقَدْ جَعَلَ","vol":"13","page":1045},{"text":"الْعَرْشَ أَعْظَمَ مِنْهُ، فَمَا عَظُمَ الرَّبُّ إلَّا بِالْمُقَايَسَةِ بِمَخْلُوقِ، وَهُوَ أَعْظَمُ مِنْ الرَّبِّ. وَهَذَا\nمَعْنًى فَاسِدٌ مُخَالِفٌ لِمَا عُلِمَ مِنْ الْكِتَابِ وَالسُّنَّةِ وَالْعَقْلِ.\nفَإِنَّ طَرِيقَةَ الْقُرْآنِ فِي ذَلِكَ أَنْ يُبَيِّنَ عَظَمَةَ الرَّبِّ،وَأنَّهُ أَعْظَمُ مِنْ كُلِّ مَا يَعْلَمُ\nعَظَمَتَهُ، فَيَذْكُرُ عَظَمَةَ الْمَخْلُوقَاتِ، وَيُبَيِّنُ أَنَّ الرَّبَّ أَعْظَمُ مِنْهَا \".\nثم استشهد الشيخ ببعض الأحاديث على ذلك، وذهب إلى أن الصواب في\nرواية الحديث النفي. يعني من حيث المعنى؛ كما تقدم بيانه منه بيانًا شافيًا رحمه\nالله تعالى.\nوفي ذلك ما يؤيد حكمي على الحديث بالبطلان هنا وهناك من حيث\nالمعنى، وإن كان ذلك غير لازم من حيث المبنى، فليكن هذا منك على ذكر.\nومما تقدم يتبين لقرائنا دجل ذاك السقاف، أو أولئك الذين يؤلفون له\nويتسترون باسمه؛ حين يكذبون أو يكذب على أهل العلم والسنة أحياء وأمواتًا\nلا يرقبون فيهم إلًا ولا ذمة، ولا سيما شيخ الإسلام ابن تيمية: فإنه لفساد\nعقيدته، وجهله وقلة فهمه لا يتورع عن التصريح ورميه بأنه مجسم، وبغير ذلك\nمن الأباطيل التي تدل على أنه مستكبر معاند للحق الجلي الناصع، فرسائله\nالتي يؤلفونها وينشرونها له تباعًا مشحونة بالبهت والافتراء والأكاذيب وقلب\nالحقائق؛ بحيث أنها لو جمعت لكانت مجلدًا كبيرًا بل مجلدات،فها هي\nرسالته التي نشرها في هذه السنة (١٤١٤) في الرد على الأخ الفاضل سفر\nالحوالي طافحة - على صغرها وحقارتها - بالمين والتضليل والافتراء على السلفيين\nالذين ينبزهم بلقب (المتمسلفين) ! وعلى الأخ الفاضل بصورة [خاصة]، وعلى\nشيخ الإسلام بصورة أخص.\nوليس غرض الآن الرد عليه، فإن الوقت أضيق وأعزّ من ذلك، وإنما أردت","vol":"13","page":1046},{"text":"بمناسبة هذا الحديث أن أقدم إلى القراء مثلًا واحدًا من مئات افتراءاته وأكاذيبه\nوتقليبه للحقائق، التي تشبه ما يفعله اليهود بإخواننا الفلسطينيين اليوم الذين\nينطلقون من قاعدتهم الصهيونية: (الغاية تبرر الوسيلة) ! الأمر الذي يؤكد للقراء\nأنه لا يخشى الله، ولا يستحي من عباد الله، وإلا لما تجرأ على الافتراء عليهم،\nوالله ﷿ يقول ﴿إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآَيَاتِ اللَّهِ﴾ .\nلقد نسب إلى شيخ الإسلام ابن تيمية عدة أقوال هو منها براء براءة الذئب\nمن دم ابن يعقوب [﵉]، بل هو يقول بخلافها!! ويهمنا الآن\nبيان فرية واحدة من تلك الفريات، فقال في مقدمة رسالته المشار إليها (ص ٢ - ٣)\nبعد أن نسب إليه عدة فريات:\n\"ويقول: إن المقام المحمود الذي وعدنا به نبينا ﷺ هو جلوسه بجنب الله على\nالعرش في المساحة المتبقية، والمقدرة عند هذه الطائفة بأربع أصابع (١) !!! وغير ذلك\nمن الترهات\".\nوفي الحاشية قال:\n\" (١) انظر \"منهاج سنته\" (!) (١/٢٦٠) وكتاب \"بدائع الفوائد\" لتلميذه ابن\nقيم الجوزية (٤/٣٩ - ٤٠) \".\nوإحالته فيما نسبه إلى الشيخ مما يزيد القراء قناعة بدجله، وأنه يتعمد\nالكذب والافتراء عليه، وأنه لا يبالي بقرائه إذا اكتشفوا ﴿تشابهت قلوبهم﴾،\nوهذا نص كلامه ﵀ منقولًا بطريقة التصوير، ليكون القراء على يقين من\nذلك الإفك المبين:","vol":"13","page":1047},{"text":"«(وأما قوله إنه يفضل عنه العرش من كل جانب أربع أصابع فهذا\nلا أعرف قائلًا له ولا ناقلًا ولكن روى فِي حَدِيثِ عبد الله بن خليفة أنه ما يفضل من العرش أربع\nأصابع يروى بالنفى ويروى بالإثبات والحديث قد طعن فيه غير واحد من المحدثين كالإسماعيلي\nوابن الجوزي ومن الناس من ذكر له شواهد وقواه ولفظ النفى لا يرد عليه شيء فإن مثل هذا اللفظ\nيرد لعموم النفى كقول النبي صلى الله تعالى عليه وسلم ما في السماء موضع أربع أصابع إلا وملك\nقائم أو قاعد أو راكع أو ساجد أي ما فيها موضع ومنه قول العرب ما في السماء قدر كف سحابا\nوذلك لأن الكف يقدر به الممسوحات كما يقدر بالذراع وأصغر الممسوحات التي يقدرها الإنسان\nمن أعضائه كفه فصار هذا مثلا لأقل شيء فإذا قيل إنه ما يفضل من العرش أربع أصابع كان\nالمعنى ما يفضل منه شيء والمقصود هنا بيان أن الله أعظم وأكبر من العرش ومن المعلوم أن الحديث\nإن لم يكن النبي صلى الله تعالى عليه وسلم قاله فليس علينا منه وإن كان قد قاله فلم يجمع بين النفي\nوالإثبات وإن كان قاله بالنفى لم يكن قاله بالإثبات والذين قالوه بالإثبات ذكروا فيه ما يناسب\nأصولهم كما قد بسط في غير هذا الموضع فهذا وأمثاله سواء كان حقا أو باطلا لا يقدح في مذهب\nأهل السنة ولا يضرهم لأنه بتقدير أن يكون باطلًا ليس هو قول جماعتهم بل غايته أنه قد قالته طائفة\nورواه بعض الناس وإذا كان باطلًا رده جمهور أهل السنة كما يردون غير ذلك فإن كثيرًا من\nالمسلمين يقول كثيرًا من الباطل فما يكون هذا ضار لدين المسلمين وفي أقوال الإمامية من\nالمنكرات ما يعرف مثل هذا فيه لو كان قد قاله بعض أهل السنة») .\nهذا كلام الشيخ ﵀، فأين فيه ما عزاه السقاف وأعوانه إليه؟!\nسبحانك هذا بهتان عظيم. بل فيه حكايته الخلاف في صحة حديث الأصابع،\nوعدم جزمه هو بصحته، وإن كان هذا مستغربًا منه، لأن علته الجهالة والعنعنة\n- كما كنت بينته هناك -.\nوختامًا: لكمة حق لا بد لي منها:\nإذا كان حقًا أن الله تعالى أعظم من العرش، ومن كل شيء - كما بينه شيخ\nالإسلام فيما تقدم -، فيكون اعتقاد أن الله يُجلس محمدًا معه على العرش باطلًا\nبداهة.\nوأما إجلاسه على العرش دون المعية، فهو ممكن جائز لأن العرش خلق من","vol":"13","page":1048},{"text":"خلق الله، فسواء أجلسه عليه، أو على منبر من نور - كما جاء ذلك في المتحابين\nفي الله، وفي المقسطين العادلين - لا فرق بين الأمرين، لكن لا نرى القول\nبالإجلاس على العرش؛ لعدم ثبوت الحديث به، وإن حكاه ابن القيم عن جمع\n- كما تقدمت الإشارة إلى ذلك-. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6490>٦٤٦٦ </span>- (مَنْ مَشَى إِلَى غَرِيمِهِ بِحَقِّهِ؛ صَلَّتْ عَلَيْهِ دَوَابُّ الْأَرْضِ،\nوَنُونُ الْمَاءِ، وَتُكْتَبُ لَهُ بِكُلِّ خُطْوَةٍ شَجَرَةً تُغْرَسُ فِي الْجَنَّةِ، وَذَنْبًا يُغْفَرُ) .\nمنكر.\nأخرجه البزار في \"مسنده\" (٢/١١٩/١٣٤٢ - كشف الأستار)، والخطيب\nفي \"التاريخ\" (٧/٤٠٢) من طريق يحيى بن عثمان الحربي: ثنا إسماعيل بن عياش\nعن عبد الرحمن بن سليمان عن أبي سعد عن معاوية بن إسحاق عن سعيد بن\nالمسيب قال: سمعت ابن عباس يقول: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nوهذا إسناد ضعيف؛ كما قال الحافظ في \"مختصر الزوائد\" (٤/١٣٩):\n\"رواه البزار، وفيه جماعة لم أجد من ترجمهم \"!\nفهو من غرائبه، فإنهم جميعًا مترجمون في \"تهذيب المزي\" الذي هو من\nمراجعه؛ غير يحيى بن عثمان الحربي، وقد ذكره ابن حبان في كتابه \"الثقات\"\n(٩/٢٦٣) الذي كان الهيثمي قد رتبه، وقال فيه:\n\"ربما وهم \". وهو مترجم أيضًا في \"تاريخ بغداد\" (١٤/١٨٩ - ١٩١)، وروى\nتوثيقه عن ابن معين وغيره. وهو مترجم أيضًا في \"تهذيب الحافظ\" - تمييزًا. وقال\nفي \"التقريب\":\n\"صدوق تكلموا في روايته عن هقل \".","vol":"13","page":1049},{"text":"وأغرب من ذلك أن الشيخ الأعظمي لما تنبه لغريبة الهيثمي هذه، أخذ\nيكشف عن هوية كل راوٍ في السند وأنه في \"التهذيب\"، مصرحًا بتوثيق\nأكثرهم، وساكتًا عن بعضهم، وأحدهم هو علة هذا السند! وليت شعري ما فائدة\nهذا الكشف إذا لم يتوصل به إلى معرفة علة الحديث إذا كان معلولًا، أو إلى\nمعرفة صحته إن كان صحيحًا؟!\nفاعلم أن علة هذا الإسناد إنما هو أبو سعد - واسمه: سعيد بن المرزبان البقال -؛\nقال الذهبي في \"المغني\":\n\"ليس بالحجة، قال ابن معين: لا يكتب حديثه. وقال أبو زرعة: صدوق\nمدلس. وقال الفلاس: متروك \".\nوتبنى الحافظ قول أبي زرعة المذكور.\n<span data-type=\"title\" id=toc-6491>٦٤٦٧ </span>- (إِنِّي لَأَجِدُ التَّمْرَةَ سَاقِطَةً فَآخُذُهَا فَآكُلُهَا) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/٢٧٩/٢/٩٢٤٦): حَدَّثَنَا\nمَسْعَدَةُ بْنُ سَعْدٍ: ثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ: نَا مُحَمَّدُ بْنُ الْعَلَاءِ الثَّقَفِيُّ، قَالَ:\nسَمِعْتُ الْوَلِيدَ بْنَ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ يُحَدِّثُ عَنْ أَبِيهِ عَنْ جَدِّهِ\nأَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: ... فذكره. وقال:\n\"تفرد به محمد بن العلاء الثقفي\".\nقلت: ولم أعرفه، ويحتمل أن يكون محمد بن العلاء الصهيبي؛ فإنه من\nهذه الطبقة، روى عنه عبد الله بن الحارث المخزومي، ذكره ابن حبان في \"الثقات\"\n(٩/٥٢) تبعًا للبخاري (١/١/٢٠٥/٦٤٣) .\nوأما شيخه الوليد بن إبراهيم بن عبد الرحمن بن عوف: فلم أجد له ترجمة.","vol":"13","page":1050},{"text":"وأخرجه البزار في \"مسنده\" (٣/٢٢٣/١٠١١ - البحر الزخار) من طريق\nأخرى عن محمد بن العلاء قال:\nبينا أنا والوليد بن إبراهيم بن عبد الرحمن بن عوف، فوجد تمرتين ساقطتين،\nفأخذ واحدة، وأعطاني أخرى، فأبيت أن آكلها، ثم قال لي: أخبرني أبي عن\nجدي أن النبي ﷺ أكلها. يعني: تمرة. وقال:\n\" لا نعلمه يروى إلا عن عبد الرحمن بهذا الإسناد \".\nقلت: وتعقبه الهيثمي في \"كشف الأستار\" (٢/١٣١) بقوله:\n\"قلت: رواه عن سعد كما رواه قبله \".\nقلت: يعني: سعد بن أبي وقاص، رواه (١٣٦٥) عن شيخين له قالا: ثَنَا\nعُثْمَانُ بْنُ عَبْدِ الرَّحْمَنِ: حَدَّثَتْنَا أُمُّ عَبْدِ اللَّهِ - يَعْنِي - عُبَيْدَةَ بِنْتَ نَابِلٍ عَنْ عَائِشَةَ\nبِنْتِ سَعْدٍ عَنْ أَبِيهَا قَالَ:\nخَرَجْنَا مَعَ رسول الله ﷺ، فَوَجَدَ تَمْرَتَيْنِ، فَأَخَذَ تَمْرَةً، وَأَعْطَانِي الْأُخْرَى.\nومن هذا الوجه أخرجه أبو يعلى في \"مسنده\" (٢/١٣٧/٨١٥)؛ لكنه زاد في\nالمتن: \"فوجد ثُغْروقة فيها تمر، فأخذ ... \" وقال البزار:\n\" لَا نَعْلَمُهُ عَنْ سَعْدٍ إِلَّا مِنْ هَذَا الْوَجْهِ\".\nقلت: وعثمان بن عبد الرحمن - هو: الطرائفي - مختلف فيه، وبه أعله الهيثمي\nفقال (٤/١٧٠):\n\" ... وهو ثقة وفيه ضعف \".\nلكن أشار الذهبي في \"الكاشف\"، وفي \"المغني\" إلى تضعيف توثيقه بقوله:\n\"وُثِّق \".\nوأشار إلى سبب تضعيفه الحافظ؛ فقال في \"التقريب\":","vol":"13","page":1051},{"text":"\"صدوق، أكثر الرواية عن الضعفاء والمجاهيل؛ فضعف بسبب ذلك حتى نسبه\nابن نمير إلى الكذب، وقد وثقه ابن معين\".\nقلت: وذكره الحافظ في \"المرتبة الخامسة\" من \"طبقات المدلسين\"؛ لقول اب\nحبان فيه (٢/٩٧):\n\"يروي عن أقوام ضعاف أشياء يدلسها عن الثقات حتى إذا سمعها المتتبع؛\nلم يشك في وضعها، فلما كثر ذلك في أخباره؛ ألزقت به تلك الموضوعات وحمل\nعليه الناس في الجرح، فلا يجوز عندي الاحتجاج بروايته كلها على حالة من\nالاحوال؛ لما غلب عليها من المناكير عن المشاهير، والموضوعات عن الثقات \".\nقلت: ولم يذكروه في الرواة عن (عبيدة بنت نايل)؛ فكأنه دلس عنها.\nوعبيدة هذه: ليست مشهورة،وقد ذكرها ابن حبان في \"الثقات\" (٧/٣٠٧)\nبرواية الخصيب بن ناصح - وهو صدوق يخطئ - وذكر لها في \"التهذيب\" ثلاثة رواة\nآخرين، ليس فيهم ثقة حافظ غير معن بن عيسى؛ فلعله لذلك لم يوثقها الحافظ،\nبل قال فيها:\n\"مقبولة\". يعني: عند المتابعة.\nفعلة الحديث إذن: هي، أو عنعنة الطرائفي.\nوثمة علة أخرى وهي نكارة متنه ومخالفته لحديث أنس الصحيح قال:\nمر النبي ﷺ بتمرة في الطريق فقال:\n\"لولا أني أخاف أن تكون من الصدقة؛ لأكلتها \".\nأخرجه البخاري (٢٤٣١) وغيره، وهو مخرج في \"الإرواء: (٦/١٥/١٥٥٩)\nمن رواية جمع منهم مسلم، لكن ليس عنده أخاف \".","vol":"13","page":1052},{"text":"وأخرجه أحمد (٣/١٩٣ و٢٤١ و٢٥٨) من طريقين آخرين عن أنس:\nأن رسول الله ﷺ كان يمر بالتمرة فما يمنعه من أخذها إلا مخافة أن تكون\nصدقة.\nوإسناده صحيح على شرط مسلم، وصححه ابن حبان (٣٢٨٥ - الإحسان) .\nوخفي هذا التحقيق على المعلق على \"مسند أبي يعلى\"؛ فحسَّن إسناده ولم\nيزد على ذكر الخلاف في (الطرائفي)، ولم يتعرض لبنت نايل بذكر! كما أن\nالمعلِّق على \"الإحسان\" (٨/٩٠) خلط في تخريج حديث ابن حبان؛ فعزاه للشيخين،\nهو عندهما من قوله ﷺ كما تقدم.\n(فائدة): أما ما رواه ابن أبي شيبة في \"المصنف\" (٦/٤٥٩) من طريق موسى\nابن أبي عائشة عن رجل عن ميمونة: أنها وجدت تمرة فأكلتها وقالت:\n\"لا يحب الله الفساد \".\nفأقول: هذا إسناد ضعيف لجهالة الرجل الذي لم يسمَّ، فيتعجب من الحافظ\nكيف سكت عنه في \"الفتح\"؟!\nوقوله في رواية أبي يعلى: (ثُغْروقة) هو: الشمروخ يبقى عليه قليل من التمر\nكما في \"المعجم الوسيط \".\n<span data-type=\"title\" id=toc-6492>٦٤٦٨ </span>- (ثَلَاثٌ قَاصِمَاتٌ الظَّهْرَ: فَقْرٌ دَاخِلٌ لَا يَجِدُ صَاحِبُهُ\nمَتْلَذَّذًا، وَزَوْجَةٌ يَأْمَنُهَا صَاحِبُهَا وَتَخُونُهُ، وَإِمَامٌ أَسْخَطَ اللَّهَ وَأَرْضَى\nالنَّاسَ، وَإِنَّ بِرَّ الْمُؤْمِنَةِ كَمَثَلِ سَبْعِينَ صِدِّيقَةً، وَإِنَّ فُجُورَ الْفَاجِرَةِ\nكَفُجُورِ أَلْفِ فَاجِرٍ) .\nموضوع.\nأخرجه الحارث بن أبي أسامة في \"مسنده\" (ق ٥٧/٢ - زوائده):","vol":"13","page":1053},{"text":"حَدَّثَنَا دَاوُدُ بْنُ رُشَيْدٍ: ثنا مُحَمَّدُ بْنُ حَرْبٍ عَنْ أَبِي مَهْدِيٍّ (الأصل: ابن مهدي) عَنْ\nأَبِي الزَّاهِرِيَّةِ عَنْ كَثِيرِ بْنِ مُرَّةَ عَنِ ابْنِ عُمَرَ مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا بل موضوع؛ أبو مهدي - اسمه: سعيد بن\nسنان - رماه الدارقطني وغيره بالوضع.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لابن زنجويه عَنْ ابْنِ عُمَرَ، وقال:\n\"وهو ضعيف\".\nفإذا كان من هذه الطريق - كما أظن -؛ ففيه تساهل ظاهر،لما عرفت من\nحال أبي مهدي، لا سيما ولوائح الوضع عليه بينة.\nوأخرجه البزار في \"مسنده\" (٢/١٥٧/١٤١٤ - كشف الأستار) من طريق\nأخرى عن أبي مهدي ... به، ولكن ذهب عنه الخصلة الأولى فقال:\n\"ذهب عني واحدة، وعلته سعيد بن سنان \".\nوبه أعله الهيثمي فقال (٤/٢٧٢) في \"مجمع الزوائد\":\n\"وهو متروك\".\nقلت: فقول الأعظمي في تعليقه على \"الكشف\" أن الهيثمي قال:\n\"وهو ضعيف \". وهم منه أو خطأ مطبعي.\nوقد ذكر الهيثمي عن البزار أن تلك الواحد غير المذكورة في الحديث فقال:\n\" وقال البزار: ذهبت عني واحدة، وقد مرت بي: وجار سوء إن رأى خيرًا؛\nدفنه، وإن رأى شرًا؛ أذاعه \".\nفأقول: هذه الفقرة فِي حَدِيثِ آخر يشبه هذا في بعض فقراته. أخرجه","vol":"13","page":1054},{"text":"الطبراني وغيره، وقد مضى تخريجه برقم (٣٠٨٧) من حديث فضالة بن عبيد.\nوقد صحت هذه الفقرة في استعاذته ﷺ من ثلاثة فيهم: \" ... ومن خليل\nماكر عينه تراني وقلبه يرعاني، إن رأى حسنة؛ دفنها، وإن رأى سيئة؛ أذاعها \".\nوهو مخرج في \"الصحيحة\" (٣١٣٧) .\n<span data-type=\"title\" id=toc-6493>٦٤٦٩ </span>- (كان الذي تَزَوَّجَ عليه رسولُ الله ﷺ أُمَّ سَلَمَةَ شيئًا قِيمَتُهُ\nعَشَرَةُ دَرَاهِمَ) .\nمنكر.\nأخرجه أبوداود الطيالسي في \"مسنده\" (٢٧٠/٢٠٢٢): ثنا الْحَكَمُ\nابن عَطِيَّةَ عنْ ثَابِتٍ عَنْ أَنَسِ قال: ... فذكره.\nقلت ومن طريق الطيالسي أخرجه البزار في \"مسنده\" (٢/١٦١/١٤٢٦ -\nالكشف) وابن عدي (٢/٢٠٥)، وكذا أبو يعلى (٣٣٨٥)، والطبراني في \"المعجم\nالكبير\" (٢٣/٢٤٧) .\nوالحكم بن عطية: مختلف فيه، فوثقه ابن معين، وقال البخاري: كان أبو\nالوليد يضعفه. وضعفه النسائي وابن أبي داود. وقال أحمد: كان عندي صالح\nالحديث حتى وجدت له حديثًا أخطأ فيه. وفي رواية قال:\n\"لا بأس به إلا أن أبا داود روى عنه أحاديث منكرة \".\nقلت: منها هذا الحديث؛ فإنه من رواية أبي داود عنه - كما ترى -، وقد صرح\nبذلك في رواية الميموني عنه قال:\n\" سئل عنه أحمد؟ فقال: لا أعلم الا خيرًا، فقال له رجل: حدثني فلان عنه\nعن ثابت عن أنس قال: كان مهر أم سلمة متاعًا قيمته عشرة دراهم. فأقبل أبو\nعبد الله يتعجب، وقال: هؤلاء الشيوخ لم يكونوا يكتبون، إنما كانوا يحفظون ونسبوا","vol":"13","page":1055},{"text":"إلى الوهم، أحدهم يسمع الشيء فيتوهم فيه \".\nهذا كله من \"التهذيب\".\nوروى العقيلي في \"الضعفاء (١/٢٥٨) عنه أنه قال:\n\"كان الحكم بن عطية عندي صالحًا حتى وجدت له عن ثابت عن أنس: أن\nالنبي ﵇ تزوج أم سلمة على قيمة عشرة دراهم. وإنما يريد الحديث الذي\nرواه حماد بن سلمة عن ثابت عن ابن (!) عمر بن أبي سلمة الطويل \".\nقلت: ولم أعرف هذا الحديث الطويل الذي أشير إليه.\nوقال البزار عقب الحديث؛ كما نقله الهيثمي في \"الكشف\":\n\"قال البزار: لا نعلمه عن ثابت عن أنس إلا من طريق الحكم. ورأيته في\nموضع آخر: تزوجها على متاع ورحى قيمته أربعون درهمًا \".\nقلت: هذا اللفظ لم أره في شيء من المصادر المتقدمة، وإنما روي ذلك في حق\nعائشة؛ كما يأتي. وقال ابن حبان في ترجمة الحكم هذا من كتابه \"الضعفاء\"\n(١/٢٤٨):\n\" كان أبو الوليد شديد الحمل عليه، ويضعفه جدًا، وكان الحكم ممن لا يدري\nما يحدث، فربما وهم في الخبر؛ يجئ كأنه موضوع، فاستحق الترك \".\nوقد رواه بعض الكذابين بإسناد آخر، فكأنه سرقه منه - وهو: عمرو بن\nالأزهر -، فقال: ثنا حميد الطويل عن أبي نضرة عن أبي سعيد الخدري قال:\n\"تزوج رسول الله ﷺ أم سلمة، وأصدقها عشرة دراهم \".\nأخرجه ابن عدي في \"الكامل\" (٥/١٣٤)، والطبراني في \"المعجم الأوسط\"\n(١/٢٨/١/٤٦٠)، وقال:","vol":"13","page":1056},{"text":"\" لم يروه عن حميد إلا عمرو بن الأزهر \".\nقلت: قال الذهبي في \"المغني\":\n\"كذاب؛ قال أحمد وغيره: كان يضع الحديث \".\nوبه أعله الهيثمي، فقال (٤/٢٨٢):\n\"رواه الطبراني في \"الأوسط\"، وفيه عمرة بن الأزهر، وهو متروك \".\nوروي نحوه عن عائشة قالت:\nتزوجني رسول الله ﷺ على متاع يسوى أربعين درهمًا.\nأخرجه الطبراني في \"الأوسط\" أيضًا (١/١١٣/٢/٢٢٦٩) من طريق فضيل\nابن مرزوق عن عطية عنها.\nوعطية: ضعيف مدلس.\nوفضيل بن مرزوق: فيه ضعف، وقال الذهبي في \"المغني\":\n\"وثقه غير واحد، وضعفه النسائي وابن معين أيضًا، وقال الحاكم: عيب\nعلى مسلم إخراجه في (صحيحه) \".\n<span data-type=\"title\" id=toc-6494>٦٤٧٠ </span>- (إِذَا تَزَوَّجَ أَحَدُكُمُ امْرَأَةً فَكَانَ لَيْلَةَ الْبِنَاءِ؛ فَلْيُصَلِّ رَكْعَتَيْنِ\nوَلْيَأْمُرْهَا فَلْتُصَلِّ خَلْفَهُ؛ فَإِنَّ اللَّهَ جَاعِلٌ فِي الْبَيْتِ خَيْرًا) .\nمنكر.\nرواه البزار في \"مسنده\": حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ يُوسُفَ: أَنبَأنَا الْحَجَّاجُ\nبْنُ فَرُّوخٍ: أَخْبَرَنَا ابْنُ جُرَيْجٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ عَنْ سَلْمَانَ مرفوعًا. ذكره\nالذهبي في ترجمة الحجاج هذا، وقال عقبه:\n\"هذا حديث منكر جدًا \".","vol":"13","page":1057},{"text":"قال: والحجاج؛ قال ابن معين: ليس بشيء، وضعفه النسائي.\nقلت: ومن طريقه رواه ابن عدي (٧١/٢)، وأبو نعيم في \"أخبار أصبهان\"\n(١/٥٦) وقال:\n\"غريب؛ تفرد به الحجاج عن ابن جريج \".\nقلت: وابن جريج: مدلِّس وقد عنعنه!\nلكن الحديث ثبت العمل به عن بعض الصحابة؛ فلا نرى مانعًا من العمل به\nاتباعًا لهم واقتداء بهم. ومثل هذا الحديث يمكن أن يقال فيه: \"يعمل به في فضائل\nالأعمال\"، لا في الأحاديث الضعيفة الأخرى التي فيها تشريع أعمال وعبادات لم\nتثبت عن السلف ﵃. فانظر كتابي \"آداب الزفاف\" (٩٦ - ٩٧) .\n<span data-type=\"title\" id=toc-6495>٦٤٧١ </span>- (إِذَا كَانَتْ صَيْحَةٌ فِي رَمَضَانَ؛ فَإِنَّهُ يَكُونُ مَعْمَعَةٌ فِي\nشَوَّالٍ، وَتَمْيِيزُ الْقَبَائِلِ فِي ذِيِ الْقَعْدَةِ، وَتُسْفَكُ الدِّمَاءُ فِي ذِيِ الْحِجَّةِ.\nوَالْمُحَرَّمِ وَمَا الْمُحَرَّمُ؟ (يَقُولُهَا ثَلَاثًا)، هَيْهَاتَ هَيْهَاتَ، يُقْتَلُ النَّاسُ فِيهَا\nهَرْجًا هَرْجًا.\nقُلْنَا: وَمَا الصَّيْحَةُ يَا رَسُولَ اللَّهِ؟ قَالَ:\nهَدَّةٌ فِي النِّصْفِ مِنْ رَمَضَانَ لَيْلَةَ جُمُعَةٍ؛ فَتَكُونُ هَدَّةٌ تُوقِظُ النَّائِمَ،\nوَتُقْعِدُ الْقَائِمَ، وَتُخْرِجُ الْعَوَاتِقَ مِنْ خُدُورِهِنَّ فِي لَيْلَةِ جُمُعَةٍ، فِي سَنَةٍ\nكَثِيرَةِ الزَّلَازِلِ.\nفَإِذَا صَلَّيْتُمُ الْفَجْرَ مِنْ يَوْمِ الْجُمُعَةِ؛ فَادْخُلُوا بُيُوتَكُمْ، وَاغْلِقُوا\nأَبْوَابَكُمْ، وَسُدُّوا كُوَاكُمْ، وَدِثِّرُوا أَنْفُسَكُمْ، وَسُدُّوا آذَانَكُمْ، فَإِذَا\nأحسَسْتُمْ بِالصَّيْحَةِ فَخِرُّوا لِلَّهِ سُجَّدًا، وَقُولُوا: سُبْحَانَ الْقُدُّوسِ،","vol":"13","page":1058},{"text":"سُبْحَانَ الْقُدُّوسِ، رَبُّنَا الْقُدُّوسُ؛ فَإِنَّه مَنْ فَعَلَ ذَلِكَ؛ نَجَا، وَمَنْ لَمْ\nيَفْعَلْ ذَلِكَ؛ هَلَكَ) .\nموضوع.\nأخرجه نعيم بن حماد في كتابه \"الفتن\" (١/٢٢٨/٧٣٨): حَدَّثَنَا\nأَبُو عُمَرَ عَنِ ابْنِ لَهِيعَةَ قَالَ: حَدَّثَنِي عَبْدُ الْوَهَّابِ بْنُ حُسَيْنٍ عَنْ مُحَمَّدِ بْنِ ثَابِتٍ\nالْبُنَانِيِّ عَنْ أَبِيهِ عَنِ الْحَارِثِ الْهَمْدَانِيِّ عَنِ ابْنِ مَسْعُودٍ، ﵁ عَنِ النَّبِيِّ\nﷺ قَالَ: ... فذكره.\nقلت: وهذا متن موضوع، وإسناده واهٍ مسلسل بالعلل:\nالاولى / المؤلف نفسه؛ نعيم بن حماد، فإنه مع كونه من أئمة السنة والمدافعين\nعنها، فليس بحجة فيما يرويه، فقال النسائي:\n\"ليس بثقة \".\nواتهمه بعضهم بالوضع. والحافظ الذهبي مع صراحته المعهودة، لم يستطع أن\nيقول فيه - بعد أن ذكر الخلاف حوله - إلا:\n\"قلت: ما أظنه يضع \"!\nالثانية: شيخه أبو عمر - وهو: الصفار: كما وقع له في غير هذا الحديث -،\nواسمه: حماد بن واقد، وهو ضعيف، بل قال البخاري:\n\"منكر الحديث \".\nالثالثة: ابن لهيعة، وهومعروف بالضعف بعد احتراق كتبه.\nالرابعة: عبد الوهاب بن حسين: لا يعرف إلا بهذا الإسناد الواهي، وقد ذكر\nله الحاكم حديثًا آخر من طريق نعيم بن حماد: ثنا ابن لهيعة عنه بإسناده المتقدم\nعن ابن مسعود مرفوعًا في خروج الدابة بعد طلوع الشمس من مغربها، فإذا","vol":"13","page":1059},{"text":"خرجت؛ لطمت إبليس وهو ساجد ... الحديث، وفيه مناكير كثيرة، حتى قال\nالحاكم نفسه:\n\"أخرجته تعجبًا إذ هو قريب مما نحن فيه \".\nوالشاهد أنه قال عقبه (٤/٥٢٢):\n\"محمد بن ثابت بن أسلم البناني من أعز البصريين وأولاد التابعين؛ إلا أن\nعبد الوهاب بن حسين مجهول \". وتعقبه الذهبي بقوله:\n\"قلت: ذا موضوع، والسلام \".\nوقد ترجم الحافظ في \"اللسان\" لعبد الوهاب هذا بقول الحاكم المذكور، وتعقب\nالذهبي إياه، وأقرّه.\nالخامسة: محمد بن ثابت البناني: ضعيف اتفاقًا؛ فلا أدري كيف مشَّاه الحاكم؟!\nالسادسة: الحارث الهمداني - وهو: الأعور -: ضعيف أيضًا، وقد اتهمه بعضهم\nبالكذب.\nوبالجملة؛ فهذا الإسناد بهذه البلايا والعلل الست إسنادٌ هالك، والمتن مركب\nموضوع بلا شك، ليس عليه حلاوة وكلام النبوة؛ بل إن يد الصنع والتكلف عليه\nظاهرة. وقد تداوله لعض الرواة الضعفاء قديمًا، يزيدون في متنه وينقصون منه\nحسب أهوائهم، وركبوا أسانيد عن أبي هريرة وغيره، وقد خرجتهما فيما تقدم\n(٦١٧٨ و٣١٧٩) .\nهذا. ولقد كان الداعي إلى تخريج هذا الحديث، والكشف عن علله أنه كثر\nسؤال الناس عنه في أول أسبوع من شهر رمضان المبارك الحالي لسنة (١٤١٤)، ولما\nسألت عن السبب؟ قيل: بأن أحد الخطباء الصوفيين خطب الناس به، وأنذرهم","vol":"13","page":1060},{"text":"بوقوع ما جاء فيه ليلة الجمعة (١٥) من الشهر الجاري، أي بعد أربعة أيام من\nتحريره، وسيعلم الناس قريبًا - إن شاء الله - كذبه؛ ليأخذوا منه درسًا، ويعرفوا أنه\nليس كل من خطب فهو عالم، وأنه ليس كل من حدث بحديث أو أكثر فهو\nمحدث! ولله في خلقه شؤون.\nوها نحن الآن في يوم السبت التالي ليوم الجمعة المشار إليه، ولم يقع فيه\nأي شيء مما ذكر الحديث: صيحة أو هدة توقظ النائم، ولا خرجت العواتق\nمن الخدور،ولا أحد من المصلين سدوا كواهم، ودثروا أنفسهم، وسدوا آذانهم.\nما أحد فعل شيئًا من ذلك، حتى ولا ذاك الكذاب الكبير الذي أذاع هذا\nالحديث والجهلة الذين تلقوه عنه وساعدوه على إذاعته، حتى هؤلاء ما أظن أن\nأحدًا فعل ذلك.\nنعم. لقد وقعت مصيبة كبيرة على المصلين في (مسجد الخليل) في الضفة\nالغربية؛ فقد هاجم جماعة مسلحون بالرشاشات (الأتوماتيكية) من اليهود،\nالشاجدين في صبيحة يوم الجمعة؛ فقتلوا منهم العشرات، وجرحوا المئات.\nثم لا شيء بعد ذلك سوى الخطب الحماسية، والاحتجاجات السياسية لدى\nالأمم المتحدة، من الدول الإسلامية، والتظاهرت من بعض شعوبها. ولا حول ولا\nقوة إلا بالله.\nولا أدري إذا كان لنشر هذا الحديث عن يوم الجمعة، وفتنة اليهود فيه أية\nعلاقة بينهما.\nستبدي لك الأيام ما كنت جاهلًا ... ويأتيك بالأنباء من لم تزود\n<span data-type=\"title\" id=toc-6496>٦٤٧٢ </span>- (فيكم النبوةُ والمملكةُ. قاله لعمِّهِ العباسِ) .\nمنكر.\nأخرجه أبو عمرو الداني في \"السنن الواردة في الفتن\" (ق ٢/٢)،","vol":"13","page":1061},{"text":"وابن عدي في \"الكامل\" (٤/٢٦٢)، وابن عساكر في \"تاريخ دمشق\" (٨/٩٤٢)،\nوابن الجوزي في \"العلل المتناهية\" (١/٢٨٩/٤٦٨) كلهم من طريق عبد الله بن\nشبيب: حدثني ابن أبي أويس: حدثني ابن أبي فديك عن محمد بن عبد الرحمن\nالعامري عن سهيل عن أبيه عن أبي هريرة: أن النبي ﷺ قال للعباس: ...\nفذكره. وقال ابن الجوزي:\n\"تفرد به ابن شبيب، قال ابن حبَّان: لا يجوز الاحتجاج به، وكأنه فَضْلَكُ\nالرازي يُحِلُّ ضرب عنقه \".\nقلت: وفيما ادعاه من التفرد نظر من وجهين:\nأحدهما: قد توبع من أكثر من واحد.\nوالآخر: أن المتابع موجود في إسناده؛ فإنه ساقه من طريق الدارقطني قال:\nنا القاضي أبو عمر قال: نا عبد الله بن شبيب قال: حدثني إسماعيل - وابو بكر\nابن أبي شيبة - عن محمد بن إسماعيل ...\nومن هذا الطريق الثاني أخرجه البزار في \"مسنده\" (٢/٢٢٩/١٥٨١ - كشف\nالأستار) قال: حدثنا يحيى بن يعلى بن منصور: ثنا أبو بكر بن أبي شيبة: ثنا\nمحمد بن إسماعيل بن أبي فديك.\nفهذه طريق أخرى قوية، تابع فيها ابنُ أبي شيبة إسماعيلَ بن أبي أويس.\nوتابع ابنُ شبيب متابعة تامة الإمامُ المجمعُ على حفظه وثقته إبراهيم بن\nالحسين بن ديزيل - كما قال الحافظ في \"اللسان\" - عند البيهقي في \"دلائل النبوة\"\n(٦/٥١٧) وابن عساكر (٨/٩٤٣) قال: حدثنا إسماعيل بن أبي أويس ... به.\nوقال البيهقي عقبه:","vol":"13","page":1062},{"text":"\"تفرد به محمد بن عبد الرحمن العامري عن سهيل، وليس بالقوي\"\nقلت: وفي هذا الإعلال نظر؛ لأن المتابدر منه أنه يعني سهيلًا؛ فإن كان\nيعنيه، فليس بجيد؛ لأنه ثقة من رجال مسلم، والحافظ من بعده على الاحتجاج\nبه ما لم يخالف.\nويحتمل أنه عنى محمد بن عبد الرحمن العامري (١)،وبه أعله البزار،فقال\nعقبه:\n\"محمد بن عبد الرحمن: ضعيف لم يرو إلا هذا\"\nوتبعه على ذلك الهيثمي فقال في \"المجمع\" (٥/١٩٢ - ١٩٣):\nرواه البزار، وفيه محمد بن عبد الرحمن العامري: - وهو- ضعيف\".\nوبه أعله ابن كثير في \"البداية\"، فقال (٦/٢٤٥) بعدما عزاه للبيهقي:\n\"وهو ضعيف\".\nكذا قالوا! أما أنا فلم أعرفه، وسبقني إلى ذلك الأخ الفاضل الأستاذ إرشاد\nالحق الأثري؛ فقال في تعليقه على \"العلل المتناهية\" عقب قول ابن كثير المذكور:\n\"لكن لم أجد ترجمته في \"الميزان\" و\"اللسان\"، وإن كان هو محمد بن\nعبد الرحمن ابن ثوبان العامري؛ فهو ثقة من رجال التهذيب (ص ٢٩٤ ج ٩)،\nوالصحيح أنه غيره. والله أعلم. وقال ابن القيم في \"المنار\" (ص ١٧٧): كل\nحديث في ذكرالخلافة في ولد العباس فهو كذب\".\n_________\n(١) وهوما نقله الحافظعن البيهقي، فإنه ليس في نقله قوله: \"عن سهيل\" فلعلها\nمقحمة من بعض النساخ.","vol":"13","page":1063},{"text":"وأقول: احتمال أن يكون ابن ثوبان العامري بعيد جدًا؛ لأنه من التابعين\nالذين عاشوا إلى قريب المائة أو زادوا قليلًا، ومحمد بن أبي فديك عاش إلى\nالمائتين، وكأن الأستاذ الأثري شعر بذبك؛ فجزم بعدُ أنه غيره.\nومن الممكن عندي أن يكون محمد بن عبد الرحمن بن المغيرة بن أبي ذئب\nالقرشي العامري؛ فإنه- مع كونه عامريًا فإنه - من طبقته، ولا سيما وقد وقع في\nرواية أبي عمرو الداني ما يؤيد ذلك إذ قال: (ابن أبي ذئب) مكان (محمد بن\nعبد الرحمن)، وهو رواية لابن عساكر، لكنهما من طريق ابن شبيب، وقد عرفت\nمما تقدم من كلام ابن حبان أنه شديد الضعف، فتفرده بذلك دون الثقات الذين\nتابعوه مما يؤكد وهاءه، فلا قيمة لمخالفته.\nولذلك فإني أقول:\nليس لدينا ما يبين أن (محمد بن عبد الرحمن العامري) في رواية الثقات - هو\n(ابن أبي ذئب العامري)، وهو ثقة محتج به عند الشيخين، ومجرد تطابق اسم\nاشخص واسم أبيه ونسبته مع شخص آخر واسم أبيه ونسبته ليس بالذي يلزم أن\nيكونا شخصًا واحد، وهذا أمر معروف عند العلماء بهذا الفن الشريف.\nولهذا فلا بد من تحديد الموقف تجاه هذا الراوي (محمد بن عبد الرحمن\nالعامري)، وذلك بأن نُسلِّم بتضعيف من ضعفه من مخرجي حديثه كما تقدم،\nوأما أن نقف عند ما انتهى إليه بحثنا، وهو أن أحدًا من أئمة الجرح والتعديل لم\nيترجم له، ليس فقط في \"الميزان\" و\"اللسان\"؛ بل وفي غيرها من كتب الأئمة\nالمتقدمين مثل: \"تاريخ البخاري\"،و\"الجرح والتعديل\" لابن أبي حاتم، و\"الثقات\"\nو\"الضعفاء\" لابن حبان، وغيرها. وذلك يعني - في نقدي - أحد أمرين:\nإما أنه مجهول العين عندهم لا يعرفونه لندرة حديثه، وقد أشار إلى هذا البزار\nبقوله فيما تقدم:","vol":"13","page":1064},{"text":"\"لم يرو إلا هذا \".\nوإما أنه عندهم (ابن أبي ذئب العامري) الثقة. ويبعد هذا الاحتمال أن أحدًا\nمنهم لم يذكر في شيوخه (سهيل بن أبي صالح)، ولا في الرواة عنه (محمد بن\nإسماعيل بنأبي فديك) . والله ﷾ أعلم.\nوكم كنت أود أن أجد كلامًا شافيًا في هذه الترجمة من الحافظ الذهبي،\nوالحافظ العسقلاني،وبخاصة أن الأول منهما قد ذكر الحديث في ترجمة\n(العباس) ﵁ من \"السير\" (٢/٩٣) بإسناد ابن أبي فديك ... وقال:\n\"هذا في جزء ابن ديزيل، وهو منكر \".\nهكذا لم يزد!\n<span data-type=\"title\" id=toc-6497>٦٤٧٣ </span>- (كَانَ الْحَكَمُ بن أَبِي الْعَاصِ يَجْلِسُ عِنْدَ النَّبِيَّ ﷺ، فَإِذَا\nتَكَلَّمَ النَّبِيُّ ﷺ؛ اخْتَلَجَ [بوجهه] (١)، فَبَصُرَ بِهِ النَّبِيُّ ﷺ فَقَالَ:\nأَنْتَ (وفي لفظ: كن) كَذَلكَ، فَمَا يَزَالُ يَخْتَلِجُ حَتَّى مَاتَ) .\nمنكر.\nأخرجه الحاكم (٢/٦٢١) ومن طريقه البيهقي في \"دلائل النبوة\"\n(٦/٢٣٩)،والطبراني في \"المعجم الكبير\" (٣/٢٤٠/٣١٦٧) والسياق له، واللفظ\nالآخر لمن قبله، وأبو نعيم في \"المعرفة\" (١/١٥٤/٢)، من طريق ضِرَار بن صُرَدَ:\nثَنَا عَائِذُ بن حَبِيبٍ عَنْ إِسْمَاعِيلَ بن أَبِي خَالِدٍ عَنْ عَبْدِ اللَّهِ الْمَدَينِيِّ عَنْ عَبْدِ الرَّحْمَنِ\nابن أَبِي بَكْرٍ الصديق قَالَ: ... فذكره. وقال الحاكم:\n\"صحيح الإسناد \"! وردَّه الذهبي بقوله:\n_________\n(١) أي كان يحرك شفتيه وذقته استهزاء وحكاية لفعل النبي ﷺ، فبقي يرتعد ويضطرب\nإلى أن مات. \"نهاية\".","vol":"13","page":1065},{"text":"\"قلت: ضرار واهٍ\". وقال الحافظ في \"الإصابة\":\n\"في إسناده نظر؛ ضرار بن صرد: منسوب للرفض\".\nقلت: بل ومتهم بالكذب، قال الذهبي في \"المغني\":\n\"قال البخاري: متروك. وقال ابن معين: كذابان بالكوفة: هذا، وأبو نعيم\nالنخعي \".\nوقد روي الحديث بإسناد آخر ضعيف نحوه، وقد مضى برقم (٦٣٧٣) .\n<span data-type=\"title\" id=toc-6498>٦٤٧٤ </span>- (تكون فتنةٌ أسلمُ الناس فيها الجند الغربي: يعني في\nمصر) .\nمنكر.\nأخرجه البزار في \"المسند\" (٢/٢٦١/١٦٥٦) وابن عساكر في \"تاريخ\nدمشق\" (١٣/٤٣٢) من طريق عبد الله بن صالح:ثنا أبو شريح عبد الله بن شريح:\nأنه سمع عميرة بن عبد الله المعافري حدثني أبي: أنه سمع عمرو بن الحمق\nيقول: قال رسول الله ﷺ: ... فذكره.قال ابن الحمق:\n\"فلذلك قدمت عليكم مصر \".\nوقال البزار: \" لا نعلم رواه إلا عمرو بن الحمق وحده، ولا له إلا هذا الطريق\".\nقلت: وهو ضعيف؛ عميرة بن عبد الله المعافري هو وأبوه مجهولان لا يعرفان.\nأما هو، فقد أورده الذهبي في الميزان\" وقال:\n\"مصري لا يدرى من هو؟ . قال كاتب الليث: حدثنا أبو شريح ... \" فساق\nالحديث. وأقره الافظ.\nوأما أبوه، فقد أغفلوه، ولم يترجموه، وذكر المزي وتبعه الحافظ في الرواة عن\n(عمرو بن الحمق)؛ منسوبًا إلى أبيه (عامر المعافري) .","vol":"13","page":1066},{"text":"وقول الذهبي: \"قال كاتب الليث ... \" قد يشعر أن الكاتب تفرد به، وليس\nكذلك؛ فقد تابعه عبد الله بن وهب: أخبرني عبد الرحمن بن شريح ... به.\nأخرجه ابن عساكر.\n<span data-type=\"title\" id=toc-6499>٦٤٧٥ </span>- (كَلَّمَ اللَّهُ بَحْرَ الشَّامِ فَقَالَ: يَا بَحْرُ! أَلَمْ أَخْلُقْكَ فَأَحْسَنْتُ\nخَلْقَكَ، وَأَكْثَرْتُ فِيكَ مِنَ الْمَاءِ؟ قَالَ: بَلَى يَا رَبِّ! قَالَ: كَيْفَ تَصْنَعُ\nإِذَا حَمَلْتُ فِيكَ عِبَادِي يُسَبِّحُوننِي وَيَحْمَدُوننِي وَيُكَبِّرُوننِي وَيُهَلِّلُوننِي؟\nقَالَ: أُغْرِقُهُمْ. قَالَ: فَإِنِّي جَاعِلٌ بَأْسَكَ فِي نَوَاحِيكَ، وَحَامِلُهُمْ عَلَى\nيَدِي. قَالَ:\nثُمَّ كَلَّمَ اللَّهُ بَحْرَ الْهِنْدِ فَقَالَ: أَلَمْ أَخْلُقْكَ فَأَحْسَنْتُ خَلْقَكَ، وَأَكْثَرْتُ\nفِيكَ مِنَ الْمَاءِ؟ قَالَ: بَلَى يَا رَبِّ! قَالَ: فَكَيْفَ تَصْنَعُ إِذَا حَمَلْتُ فِيكَ\nعِبَادِي يُسَبِّحُوننِي وَيَحْمَدُوننِي وَيُكَبِّرُوننِي؟ قَالَ: أُسَبِّحُكَ مَعَهُمْ، وَأُهَلِّلُكَ\nمَعَهُمْ، وَأَحْمِلُهُمْ على ظَهْرِي وَبَطْنِي، فَأَثَابَهُ اللَّهُ الْحِلْيَةَ [والصيد]) .\nموضوع.\nأخرجه البزار في \"مسنده\" (٢/٢٦٥/١٦٦٩)، والعقيلي في \"الضعفاء\"\n(٢/٣٣٨)، وكذا ابن حبان (٢/٥٣ - ٥٤)،وابن عدي (٤/٢٧٧)، والخطيب في\n\"التاريخ\" (١٠/٢٣٣)؛ ومن طريقه ابن الجوزي في \"العلل\" (١/٣٧/٣٣) من\nطرق عن عَبْد الرَّحْمَنِ بْن عَبْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيّ عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ عَنْ\nأَبِيهِ، عَنْ أَبِي هُرَيْرَةَ مرفوعًا. وقال البزار:\n\"تفرد به عن سهيل ... عبد الرحمن، وهو منكر الحديث، وقد رواه سهيل\nعن النعمال بن أبي عياش عن عبد الله بن عمرو موقوفًا \".\nقلت: وهو الصواب. أسنده عنه العقيلي والخطيب من طريقين عن سهيل ...\nبه. وقال العقيلي:","vol":"13","page":1067},{"text":"\"وهذه الرواية أولى \". وقال الخطيب:\n\"ورفعه غير ثابت\".\nثم أفاض في بيان ذلك - وتبعه ابن الجوزي -،وقال:\n\"لا يصح عن رَسُول اللَّهِ ﷺ، والصحيح أن الكلام كلام كعب، وليس من\nقول رَسُول اللَّهِ ﷺ، وهو على الحقيقة ضرب مثل \".\nوقال ابن كثير في \"البداية\" (١/٢٤):\n\"قلت: الموقوف على عبد الله بن عمرو بن العاص أشبه؛ فإنه قد كان وجد\nيوم اليرموك زاملتين مملوءتين كتبًا من علوم أهل الكتاب، فكان يحدث منهما بأشياء\nكثيرة من الاسرائيليات، منها: المعروف، والمشهور، والمنكور، والمردود. فأما المرفوع\nفتفرد به عبد الرحمن بن عبد الله بن عمرو بن حفص بن عاصم بن عمر بن\nالخطاب أبو القاسم المدني قاضيها. قال فيه الامام أحمد:\n\" ليس بشئ - وقد سمعته منه، ثم مزقت حديثه - كان كذابًا، وأحاديثه\nمناكير \".\nوكذا ضعفه ابن معين وأبو زرعة وأبو حاتم والجوزجاني، والبخاري وأبو داود\nوالنسائي، وقال ابن عدي \" عامة أحاديثه مناكير، وأفظعها حديث البحر\".\nوذكر الذهبي نحوه في ترجمته من \"الميزان\"،وقال فيه:\n\"هالك\". وحكى عن البخاري أنه قال:\n\"هو وأخوه القاسم: يتكلمون فيهما\".\nقلت:فما أشبهه به، قال فيه أحمد:","vol":"13","page":1068},{"text":"\"ليس بشيء؛ كان يكذب ويضع الحديث \".\nوقد شارك أخاه في روايته هذا الحديث عن سهيل بن أبي صالح عن أبيه عن\nأبي هريرة!\nأخرجه الثعلبي في \"التفسير\" (٣/١٥٢/١) .\nفأيهما الذي وضع،وأيهما الذي سرق؟!\nوالحديث أورده ابن طاهر المقدسي في \"تذكرة الموضوعات\" (٦٥ - ٦٦)، وأعله\nبعبد الرحمن، وقال:\n\"هو متروك الحديث\".\n<span data-type=\"title\" id=toc-6500>٦٤٧٦ </span>- (لَا تَحْضُرُ الْمَلَائِكَةُ مِنْ لَهْوِكُمْ إِلَّا الرِّهَانَ وَالنِّصَالَ) .\nمنكر.\nروي من حديث ابنعمر، وأبي أيوب.\nأما حديث ابن عمر؛ فله طريقان:\nالأول: يرويه عمرو بن عبد الغفار: ثنا الأعمش، عن مجاهد، عنه مرفوعًا.\nأخرجه البزار في \"مسنده\" (٢/٢٨٠/١٧٠٥)، وقال:\n\"لا نعلمه بهذا اللفظ إلا عَنْ ابْنِ عُمَرَ، ولا أسنده إلا عمرو، ورواه غيره عن\nالأعمش عن مجاهد مرسلًا، وعمرو ليس بالحافظ، وقد حدث عنه أهل العلم \".\nقلت: ولكنه متهم بالوضع، ولم يعرفه ابن حبان؛ فوثقه! وقال الذهبي:\n\"هالك\". وقال الحافظ في \"مختصر الزوائد\" (١/٦٩٨):\n\"ضعيف جدًا\".\nوانظر \"تيسير الانتفاع\".","vol":"13","page":1069},{"text":"والآخر: يرويه محمد بن موسى السعدي عن عمرو بن دينار عن سالم بن\nعبد الله عن أبيه مرفوعًا بلفظ:\n\"الملائكة تشهد ثلاثًا: الرمي، والرهان، وملاعبة الرجل أهله \".\nأخرجه ابن عدي في ترجمة السعدي هذا من \"الكامل\"، وقال فيه (٦/٢١١):\n\"منكر الحديث عن عمرو بن دينار، قهرمان آل الزبير، وعن غيره \".\nثم قال:\n\"عمرو بن دينار هذا وإن كان ليِّنًا، فان هذا الحديث بهذا الإسناد منكر،\nومحمد بن موسى السعدي: لم أرَ أحدًا يحدث عنه غير محمد بن عبد الله بن\nحفص بن هشام بن زيد بن أنس \".\nولذلك قال الذهبي فيه:\n\"مجهول\".\nوأما حديث أبي أيوب؛ فيرويه عاصم بن يزيد العمري: ثنا عبد الله بن\nعبد العزيز قال: سمعت ابن شهاب يحدث عن عطاء بن يزيد عن أبي أيوب\nالانصاري مرفوعًا.\nقلت: وهذا إسناد واهٍ؛ عبد اله بن عبد العزيز - هو: الليثي أبو عبد العزيز\nالمدني -: قال البخاري:\n\"منكر الحديث\". وكذا قال أبوحاتم، وقال:\n\"عامة حديثه خطأ \".\nوعاصم بن يزيد العمري: ذكره ابن حبان في \"الثقات\" (٨/٥٠٦) برواية","vol":"13","page":1070},{"text":"محمد بن مسلم بن مبارك - ولم أعرفه -، ثم قال:\n\"ربما أغرب\".\n<span data-type=\"title\" id=toc-6501>٦٤٧٧ </span>- (إن الملائكةَ نزلتْ على سِيماءِ الزبيرِ يومَ بدرٍ.كانت\nعليه رَيْطةٌ صفراءُ مُعْتَجِرًا بها) .\nضعيف.\nأخرجه ابن سعد في \"الطبقات\" (٣/١٠٣): أخبرنا عمرو بن عاصم\nالكلابي قال: أخبرنا همام عن هشام بن عروة عن أبيه قال: ... فذكره بتقديم\nالشطر الثاني على الأول.\nقلت: وهذا إسناد صحيح - كما قال الحافظ في \"الإصابة\" - ولكنه مرسل؛\nلأن عروة - وهو: ابن الزبير - لم يدرك القصة. وأخرجه الطبراني (١/٧٩/٢٣٠) من\nطريق حماد بن سلمة عن هشام ... به مختصرًا دون المرفوع.\nوأخرجه من طريق وكيع عن هشام بن عروة عن رجل من ولد الزبير قال - مرة\nعن يحيى بن عباد بن عبد الله بن الزبير، ومرة -: عن حمزة بن عبد الله قال:\nكان على الزبير يوم بدر عمامة صفراء معتجرًا بها، وكانت على الملائكة يومئذٍ عمائم صفراء.\nوأخرجه الحاكم (٣/٣٦١) من طريق أبي إسحاق الفزاري عن هشام بن عروة\nعن عباد بن عبد الله بن الزبير قال: ... فذكره. وسكت عنه هو والذهبي لإرساله.\nوقد روي موصولًا بإسناد لا يفرح به؛ وباختصار أيضًا، فقال الصلت بن\nدينار:عن أبي المليح عن أبيه قال:\n\"نزلت الملائكة يوم بدر على سيماء الزبير؛ عليها عمائم صفر.","vol":"13","page":1071},{"text":"أخرجه البزار (٢/٣١٥/١٧٦٧)،والطبراني في \"المعجم الكبير\" (١/١٦٢/٥١٨) .\nوقال البزار:\n\"لا يروى عن أسامة (والد أبي المليح) إلا من هذا الطريق؛ وإن كان الصلت\nليِّن الحديث، وحكمه حكم المرفوع؛ وإن لم يذكر؛ لأنه كان فعل مع رسول\nالله ﷺ \".\nوأقول: الصلت أسوأ حالًا مما قال البزار؛ فقال الهيثمي في \"المجمع\" (٦/٨٣):\n\"رواه البزار، وفيه الصلت بن دينار، وهو متروك\".\nوفاته أنه عند الطبراني أيضًا. وقال الحافظ في \"التقريب\":\n\"الصلت بن دينار: متروك\".\n<span data-type=\"title\" id=toc-6502>٦٤٧٨ </span>- (كان يومَ الفتحِ قاعدًا، وأبو بكرٍ قائمٌ على رأسِه بالسيفِ) .\nضعيف منكر.\nأخرجه البزار في \"مسنده\" (٢/٣٤٥/١٨٢٤): حدثنا إسحاق\nابن وهب: ثنا يعقوب بن محمد: ثنا أبو سفيان مولى الزهري عن داود بن\nفراهيج عن أبي هريرة: أن رسول الله ﷺ كان ... وقال:\n\"لا نعلمه عن أبي هريرة إلا من هذا الوجه\".\nقال الحافظ عقبه في \"مختصر الزوائد\":\n\"وهو ضعيف\".\nوهو كما قال. وأما شيخيه الهيثمي، فهوهم وهمًا فاحشًا، وضعفه جدًا، فقال\nفي \"المجمع\" (٦/١٧٦):\n\"رواه البزار عن إسحاق بن وهب، وهو متروك\"!","vol":"13","page":1072},{"text":"وأقره الشيخ الأعظمي - كما هي عادته أو غالب عادته - في تعليقه على\n\"المسند\"! ووجه الوهم إنما هو ظنه أن أسحاق - هذا المتروك - هو شيخ البزار في هذا\nالإسناد، وليس كذلك؛ وإنما إسحاق بن وهب بن زياد العلاف الواسطي: ثقة من\nشيوخ البخاري أيضًا، توفي سنة (٢٥٥)، والاول مصري من (طُهُرمس) - من قرى\nمصر - توفي سنة (٢٥٩)؛ فهما متعاصران، ومن هنا كان الوهم. والواسطي هو\nالذي ذكروه راويًا عن يعقوب بن محمد، وعنه البزار، وإنما علة الحديث من شيخه\nيعقوب بن محمد - وهو: الزهري المدني -: قال الحافظ:\n\"صدوق كثير الوهم والرواية عن الضعفاء\".\nقلت: وأنا أخشى أن يكون هذا الحديث من أوهامه؛ فإن النبي ﷺ دخل\nمكة ظاهرًا منصورًا، حتى طاف بالبيت وصلى فيه، كيف لا وهو القائل يومها:\n\"من دخل دار أبي سفيان؛ فهو آمن، ومن دخل الحرم؛ فهو آمن، ومن أغلق\nبابه؛ فهو آمن \".\nيضاف إلى ذلك ما هو معلوم من سيرته الشريفة أنه كان لا يتميز في جلوسه\nعلى أصحابه حتى لا يعرفه الغريب من بينهم؛ خلافًا لعادة الملوك، اللهم إلا في\nحال الحرب؛ كما جاء فِي حَدِيثِ صلح الحديبية: أن عروة بن مسعود المرسل من\nقِبل مشركي مكة كان كلما تكلم النبي ﷺ؛ أخذ عروة بلحيته ﷺ، وَالْمُغِيرَةُ بْنُ\nشُعْبَةَ قَائِمٌ عَلَى رَأْسِ النَّبِيِّ ﷺ وَمَعَهُ السَّيْفُ، وَعَلَيْهِ الْمِغْفَرُ، فكان المغيرة رضي\nالله عنه كلما فعل ذلك عُرْوَةُ؛ ضَرَبَ يَدَهُ بِنَعْلِ السَّيْفِ، وَقَالَ لَهُ: أَخِّرْ يَدَكَ عَنْ\nلِحْيَةِ رَسُولِ اللَّهِ ﷺ ... الحديث بطوله رواه البخاري (٢٧٣١) .\nفأخشى أن يكون اختلط الأمر على يعقوب؛ فنقل هذا إلى (يوم الفتح)\nوجعل (أبا بكر) .. مكان: (المغيرة) . والله أعلم.","vol":"13","page":1073},{"text":"هذا عو علة الحديث الذي قطع الحافظ بضعفه ولم يذكرها - كما تقدم -،\nويمكن إعلاله بشيخ شيخه - وهو: داود بن فراهيج -؛ فإنه مختلف فيه، وتجد أقوال\nالأئمة في \"اللسان\"، وقال الذهبي في \"المغني\":\n\"حسم الأمر، لينه بعضهم، وقال أبو حاتم: \"تغير حين كبر، وقد روى عنه\nشعبة، وهو ثقة صدوق \"؛ يعني قبل أن يتغير \".\nوبالجملة؛ فإن ضعف يعقوب بن محمد المقطوع به، واحتمال أن يكون وهم\nفي متنه، إلى وهم الهيثمي الفاحش المقطوع به أيضًا، كل ذلك كان الباعث\nوالحافز لي على إخراج الحديث في هذه السلسلة.\n(تنبيه): أبو سفيان - مولى الزهري الراوي عن ابن فراهيج - اسمه: (زياد بن\nراشد المدني)، وهو مولى محمد بن مسلم بن شهاب الزهري؛ كما في \"ثقات ابن\nحبان\" (٦/٣٢٤)، ومنه صححت نسبته التي وقعت فيه هكذا (مولى الزبيريين) !\nوالله أعلم.\n<span data-type=\"title\" id=toc-6503>٦٤٧٩ </span>- (كَانَ يَبْعَثُ إِلَى الْمَطَاهِرِ فَيُؤْتَى بِالْمَاءِ فَيَشْرَبُهُ؛ يَرْجُو بَرَكَةَ\nأَيْدِي الْمُسْلِمِينَ) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٤٥/٢/٧٨٣)، وابن عدي\nفي \"الكامل\" (٢/٣٤٧)،وأبو نعيم في \"الحلية\" (٨/٢٠٣) من طريق مُحْرِز بْن\nعَوْنٍ قَالَ: نا حَسَّانُ بْنُ إِبْرَاهِيمَ الْكِرْمَانِيُّ عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ عَنْ نَافِعٍ\nعَنِ ابْنِ عُمَرَ قَالَ:\nقُلْتُ: يَا رَسُولَ اللَّهِ! الْوُضُوءُ مِنْ جَرٍّ جَدِيدٍ مُخَمَّرٍ أَحَبُّ إِلَيْكَ أَمْ مِنَ الْمَطَاهِرِ؟ فَقَالَ:\n\" لَا، بَلْ مِنَ الْمَطَاهِرِ، إِنَّ دِينَ اللَّهِ الْحَنِيفِيَّةُ السَّمْحَةُ \".","vol":"13","page":1074},{"text":"قَالَ:\nوَكَانَ رَسُولُ اللَّهِ ﷺ يَبْعَثُ ... الحديث، والسياق للطبراني، وقال:\n\" لَمْ يَرْوِه عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ؛ إِلَّا حَسَّانُ بْنُ إِبْرَاهِيمَ \".\nوكذا قال أبو نعيم.\nقلت: وحسان هذا: مختلف فيه، ويتلخص من أقوال العلماء: أنه صدوق\nفي نفسه، ولكنه يخطئ، وبهذا وصفه الحافظ في \"التقريب\" مع كونه من رجال\nالبخاري، وفي ترجمته ساق ابن عدي الشطر الأول من الحديث في جملة ما أنكر\nعليه من الأحاديث، ثم قال في آخرها:\n\"وله حديث كثير، وقد حدث بأفرادات كثيرة، ولم أجد له أنكر مما ذكرته من\nهذه الأحاديث، وهو عندي من أهل الصدق إلا أنه يغلط في الشيء، وليس ممن يظن\nبه أنه يتعمد إسنادًا أو متنًا، وإنما هو وهم منه، وهو عندي لا بأس به\".\nقلت: فمثله يكون حسن الحديث؛ إذا خلا من المخالفة والنكارة، أوينتقي\nمن حديثه ويستشهد به، كالشطر الأول من حديثه هذا؛ فإني كنت استشهدت\nبه حينما كنت خرجته في \"الصحيحة\" برقم (٢٩٢٤) من طرق؛ هذا أحدها.\nوليس حديث الترجمة من هذا القبيل كما يأتي.\nوفي كلام ابن عدي إشارة قوية إلى أن حسان هذا قد يقع منه الخطأ في\nالإسناد والمتن، وتارة في هذا، وتارة في هذا، وقد ساق العقيلي في \"الضعفاء\"\n(١/٢٥٥) مما أنكر عليه مثالًا لكل منهما:\n١ - فروى عن الإمام أنه قال في الذي أخطأ في إسناده:\n\"ليس هذا من حديث عاصم الأحول، وهذا من حديث ليس بن أبي سُلَيم\".","vol":"13","page":1075},{"text":"قلت: وهذا وهم فاحش جدًا؛ لأنه جعل الثقة (عاصم) مكان الضعيف\nالمختلط (الليث) !\n٢ - ساق له حديثًا أخطأ في متنه؛ فروى عن أحمد أنه أنكره جدًا، وقال\nلابنه: \"اضرب عليه\"! وأقره الذهبي في \"سير أعلام النبلاء\" (٩/٤١ - ٤٢) .\nوذكر الذهبي مثالًا ثالثًا من هذا النوع؛ فقال في \"الميزان\":\n\"هذا حديث منكر تفرد به حسان، لا يتابع عليه \".\nقلت: وحديث الترجمة من هذا القبيل؛ فإنه مع تفرده به - كما تقدم عن\nالطبراني -؛ فإنه قد خولف في إسناده؛ فقد عقب عليه ابن عدي بإسناده الصحيح\nعن وكيع قال: عبد العزيز بن أبي رواد عن محمد بن واسع الأزدي قال:\nجاء رجل إلى النبي ﷺ ... فذكره.\nقلت: فقد خالفه وكيع - وهو إمام ثقة عند الجميع -؛ فرواه عن عبد العزيز عن\nمحمد بن واسع مرسلًا؛ فدل على خطأ وصل حسان إياه عن نافع عَنْ ابْنِ عُمَرَ،\nوثبت ضعف الحديث ونكارته، ثم وجدت عبد الرزاق في \"المصنف\" (١/٧٤/٣٣٨)\nقد تابع وكيعًا على إرساله.\nوبعد كتابة ما تقدم لفت نظري أحد الإخوة = جزاه الله خيرًا - إلى أن الحديث\nمخرج في \"الصحيحة \" برقم (٢١١٨) . فلما قرأت التخريج فيه؛ وجدت\nالاختلاف بينه وبين تخريجه هنا أمرًا طبيعيًا جدًا، يقع ذلك كثيرًا في بعض\nالأحاديث؛ كما لا يخفى على المشتغلين بهذا العلم الشريف خلافًا لبعض الجهلة\nالأغرار، كمثل أن يضعف حديثًا ما لضعف ظاهر في إسناده، ثم يصححه في\nمكان آخر لعثوره على طريق أو طرق أخرى يتقوى الحديث بها. وعلى العكس من\nذلك يقوي حديثًا ما - تصحيحًا أو تحسينًا - جريًا على ظاهر حال إسناده، ثم","vol":"13","page":1076},{"text":"ينكشف له أن فيه علة تقدح في قوته، ولا سيما إذا كان الحكم عليه مقتصرًا على\nالحسن - كهذا الحديث مثلًا -؛ لأن ذلك يعني أن في راويه شيئًا من الضعف،\nولذلك لم يصحح.\nوبهذه المناسبة أقول: إن من طبيعة الحديث الحسن - في الغالب - أن يختلف\nالحفاظ فيه،وسبب ذلك اختلافهم في تقدير الضعف الذي فيه؛ بل إنه قد\nيختلف فيه رأي الشخص الواحد؛ فمرة يحسنه، ومرة يضعفه، حسبما يترجح\nعنده من قوة الضعف الذي فيه أو ضعفه، وهذه حقيقة يعرفها ويشعر بها كل من\nمارس هذا العلم الشريف دهرًا طويلًا.\nوإن من علم الحافظ الذهبي وفضله، أنه تفرد بالتنبيه عليها - فيما علمت -؛\nفقال في سالته \"الموقظة\" (ص ٢٨ ٢٩) - بعد أن حكى بعض الأقوال في تعريف\nالحديث الحسن -:\n\"ثم لا تَطمَعْ بأنَّ للحسَنَ قاعدةً تندرجُ كلُ الأحاديثِ الحِسانِ فيها، فإنَا على\nإِياسٍ من ذلك، فكم من حديث تردَّدَ فيه الحُفَّاظُ، هل هو حسَنٌ أو ضعيفٌ أو\nصحيح؟ بل الحافظُ الواحدُ يتغيَّرُ اجتهادُه في الحديث الواحد، فيومًا يَصِفُه\nبالصحة، ويومًا يَصِفُه بالحُسْن، ولربما استَضعَفَه - وهذا حقٌّ -، فإنَّ الحديثَ الحَسَنَ\nيَستضعفه الحافظُ عن أن يُرَقِّيَه إلى رتبة الصحيح، فبهذا الاعتبارِ فيه ضَعْفٌ ما،\nإذْ الحَسَنُ لا ينفك عن ضَعْفٍ ما، ولو انفَكَّ عن ذلك؛ لصَحَّ باتفاق \".\nإذا عُرفت هذه الحقيقة؛ سهل على القارئ اللبيب أن يعلم أنه ليس سبب\nإيراداي للحديث أخيرًا هنا هو اختلاف رأيي في حسان بن إبراهيم عن رأيي فيه\nهناك؛ فإنهما متقاربان جدًا؛ كما يبدو جليًا بالمقابلة بينهما، وإنما هو أنني وقفت\nعلى ما رجح خطأ حسان في إسناده الحديث عَنْ ابْنِ عُمَرَ، وعلى استنكار ابن","vol":"13","page":1077},{"text":"عدي إياه، فرأيت من الواجب علي أن أتجاوب مع هذا العلم الجديد، مع علمي أن\nذلك مما يفتح باب النقد والتهجم عليَّ من بعض الحاسدين الحاقدين، أو الجهلة\nالمعاندين، فإن هذا الباب لا يمكن سده، فقد تأول الكفار كلام الله الذي لا يأتيه\nالباطل من بين يديه ولا من خلفه، وحملوه على معانٍ باطلة، فماذا عسى أن\nيفعل أحدنا بمن يعادينا من الضُلال والمضللين؟ علينا أن نمضي قدمًا لبيان الحق لا\nتأخذنا في ذلك لومة لائم.\nولقد زاد من قيمة هذا التحقيق وضرورة بيانه أنني سمعت شريطًا مسجلًا في\nرمضان هذه السنة (١٤١٤) لأحد الدكاترة المدرسين في بعض البلاد العربية، ممن\nيحسن الوعظ، ولا يحسن العلم بالحديث وفقهه، سمعته في يحتج بهذا الحديث\nعلى جواز التبرك بآثار الصالحين، ويصححه بطريقة تدل على أنه لا معرفة عنده\nبهذا العلم الشريف؛ فقال ما نصه بالحرف الواحد مع حذف شيء من كلامه الذي\nلا علاقة له بالتصحيح المزعوم مشيرًا إلى المحذوف بالنقط (...):\nرواه الإمام الطبراني بسند رجاله ثقات كالشمس (!)، والإمام أبو نعيم،\nانظر مجمع الزوائد (ص ٢١٤) ... والحديث صحيح - كما قلت -، كما سيأتينا\nكلام الحافظ الهيثمي \".\nثم ساق الحديث عَنْ ابْنِ عُمَرَ نقلًا عن \"المجمع\" دون أن يصرح بذلك، ثم\nعلق عليه بكلام خطابي ثم قال:\n\"رواه الطبراني في \"الأوسط\"، ورجاله موثقون، عبد العزيز بن أبي رواد: ثقة\nينسب إلى الإرجاء\".\nوهذا هو كلام الهيثمي - الذي سبق أن أشار إليه - ساقه في تضاعيف كلامه\nبحيث أن السامعين له لا يمكنهم تمييزه من كلامه، ولا سيما أنه اتبعه بقوله:","vol":"13","page":1078},{"text":"\"ليس في إسناد الحديث إلا عبد العزيز وهو: ثقة\".\nأقول وبالله المستعان:\nفي هذا الكلام كثير من الجهل والكذب والتدليس على الطلبة السامعين\nمباشرة لدروسه وعلى السامعين لأشرطته، وهل ذلك سهوًا منه أوعمدًا، أكِلُ\nذلك إلى الله! فهو حسيب كل ساهٍ أوخاطئ!\nأولًا: قوله: \"رجاله ثقات كالشمس\"! هو في الحقيقة كذب جلي كالشمس\nفي رابعة النهار، ولا أدل على ذلك من كلام الحفاظ المتقدمين فيه وفي حديثه\nهذا، وهم: العقيلي وابن عدي والعسقلاني، فضلًا عن غيرهم ممن لم نذكر،\nمثل النسائي الذي قال فيه: \"ليس بالقوي\"!\nوالذي يغلب على ظني أنه ارتجل هذا الكلام ارتجالًا دون أن يراجع إسناد\nالحديث في \"معجم الطبراني\"؛ وإلا لما نطق به؛ إذا كان ممن يخشى الله - كما\nأرجو -؛ وإنما قاله اعتمادًا منه على فهمه لكلام الهيثمي المتقدم، وإلا لم ينطق\nبهذه المبالغة الحمقاء - كما تقدم -، ويأني بزيادة بيان.\nثانيًا: قوله: \"والحديث صحيح كما قلت \".\nفأقول: لم يقل هذا فيما تقدم - كما رأيت -، ولكنه لجهله بهذا العلم يشير\nإلى قوله المتقدم: \"رجاله ثقات كالشمس\"! فيتوهم أن قول القائل فِي حَدِيثِ ما:\n\"رجاله ثقات\" يساوي قوله: \"إسناده صحيح\" أو \"الحديث صحيح\"! وليس الأمر\nكذلك عند كل من شم رائحة الحديث، أو على الأقل كان على علم بتعريف\nالحديث الصحيح في علم المصطلح:\n\"الحديث الصحيح: هو المسند المتصل سنده، بنقل العدل الضابط عن العدل\nالضابط إلى منتهاه، ولم يكن شاذًا ولا معللًا \".","vol":"13","page":1079},{"text":"فالحديث الذي تتوفر فيه هذه الشروط الثلاثة فهو الحديث الصحيح، فمن\nقال من أهل العلم فِي حَدِيثِ ما: \"رجاله ثقات\"؛ فإنما يعني أن توفر فيه شرط\nواحد، وهو الثاني منها؛ فقد لا يكون متصلًا؛ ورجاله ثقات، وقد يكون شاذًا أو\nمعللًا؛ ورجاله ثقات.\nفالدكتور إذًا يتكلم بكلام يخالف فيه علم الحديث، ويلقي كلامه هكذا جزافًا.\nثالثًا: ومن تمام جهله قوله: \"كما سيأتينا كلام الحافظ الهيثمي \".\nفإن هذا متفرع من جهله المذكور آنفًا؛ فإنه يشير بذلك إلى قول الهيثمي\nالمتقدم: \"ورجاله موثقون \". فهو يفهم منه أنه يعني: إسناده صحيح! وهذا باطل\n- كما تبين من الفقرة التي قبلها -؛ بل هذ بالبطل أولى؛ لأن قول الهيثمي هذا\nدون ما لو قال: \"ورجاله ثقات\"؛ لأن الأول فيه إشارة إلى أن في بعض رواته\nكلامًا، يحط من قيمة ثقته التي وثق بها؛ هذا أمر نعرفه بالتتبع لاستعمالات\nعلمائنا أولًا، ثم من بناء اسم المفعول على الفعل المبني للمجهول ثانيًا، حتى إن\nالحافظ الذهبي لا يكاد يستعمل هذا الفعل: \"وُثِّق \"إلا في راوٍ تفرد بتوثيقه ابن\nحبان، فيشير بذلك إلى أنه توثيق ضعيف لا يعتمد.\n<span data-type=\"title\" id=toc-6504>٦٤٨٠ </span>- (الرَّحِمُ يُنَادِي يَوْمَ الْقِيَامَةِ: أَنَّ مَنْ وَصَلَنِي؛ وَصَلَهُ اللَّهُ،\nوَمَنْ قَطَعَنِي؛ قَطَعَهُ اللَّهُ) .\nمنكر بهذا للفظ.\nأخرجه البزار في \"مسننده: البحر الزخار\" (٣/٢٦١)\nو(٢/٣٧٥ - ٣٧٦): حَدَّثَنَا مُحَمَّدُ بْنُ الْحُصَيْنِ الْجَزَرِيُّ: نا كَثِيرُ بْنُ عَبْدِ اللَّهِ\nالْبَكْرِيُّ أَوِ النُّكْرِيُّ: ثنا ابْن عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ\nﷺ: ... فذكره","vol":"13","page":1080},{"text":"قلت: وهذا إسناد مجهول - كما قال الحافظ في \"مختصر الزوائد\" (٢/٢٤٣) -،\nوهو مختصر كلام شيخه الهيثمي في \"مجمع الزوائد\" (٨/١٥١):\nأ - محمد بن حصين الجزري: لم أجد له ترجمة، ولا ذكره السمعاني في\nنسبته هذه.\nب - كثير بن عبد الله البكري أو النكري، هكذا وقع في هذه الرواية على\nالشك، ولعله من الجزري المذكور، وقد خالفه مسلم بن إبراهيم فقال: (كثير بن\nعبد اله اليشكري) عند العقيلي وغيره في هذا الحديث بلفظ آخر - تقدم تخريجه\nبرقم (١٣٣٧) -، ولعله الصواب؛ فإنه كذلك وقع في ترجمته في \"تاريخ البخاري\"\nو\"الجرح والتعديل\" و\"ثقات ابن حبان\" (٧/٣٥٤)، وقد روى عنه خمسة من\nالثقات؛ فهو عندي حسن الحديث، لكن فيه ما يأتي.\nجـ - ابن عبد الرحمن بن عوف.\nد - أبوه عبد الرحمن بن عوف. وهما مجهولان كما بينت هناك - فيما تقدم -\nفراجعه، فإنه ليس بـ (عبد الرحمن بن عوف الزهري) أحد العشرة المبشرين بالجنة\nكما قال أبو حاتم.\n(تنبيه): المستنكر من الحديث إنما هو نسبة المناداة للرحم؛ فإنها لم ترد فيما\nوقفت عليه من الأحاديث الصحيحة. والله أعلم. انظر \"غاية المرام\" (٢٢٩/٤٠٦)،\nو\"الترغيب والترهيب\" (٣/٢٢٥ - ٢٢٦) .\n<span data-type=\"title\" id=toc-6505>٦٤٨١ </span>- (ثَلَاثٌ مُتَعَلِّقَاتٌ بِالْعَرْشِ: الرَّحِمُ يَقُولُ: اللَّهُمَّ إِنِّي بِكَ؛\nفَلَا أُقْطَعُ، وَالْأَمَانَةُ تَقُولُ: اللَّهُمَّ إِنِّي بِكَ؛ فَلَا أُخْتَانُ، وَالنِّعْمَةُ تَقُولُ:\nاللَّهُمَّ إِنِّي بِكَ؛ فَلَا أُكْفَرُ) .\nضعيف جدًا.\nأخرجه البزار (٢/٣٧٦/١٨٨٥) والبيهقي في \"شعب الإيمان\"","vol":"13","page":1081},{"text":"(٦/٢١٦/٧٩٣٩) و\"الأسماء والصفات\" (٣٦٩) من طريق يَزِيد بْن رَبِيعَةَ الرَّحْبِيّ\nعَنْ أَبِي الْأَشْعَثِ الصَّغَانِيّ عَنْ أَبِي عُثْمَانَ الصَّغَانِيّ عَنْ ثَوْبَانَ مرفوعًا. وقال البزار:\nلا نعلمه بهذا اللفظ إلا عن ثوبان\".\nقلت: وإسناده ضعيف جدًا؛ قال الهيثمي (٨/١٤٩):\n\"رواه البزار، وفيه يزيد بن ربيعة الرحبي - وهو -: متروك \".\nفائدة: قوله: (فلا أُخْتان) بالبناء للمجهول؛ أي: إني أعوذ بك أن يخونني\nخائن لا يخافك. قاله المناوي. وتحرفت هذه اللفظة في \"كشف الأستار\" و\"المجمع\"\nإلى (أخاف) ! والثابت في مصورة \"الكشف\" (احان) هكذا مهملًا وهو صواب\nأيضًا؛ لأن قراءته الصحيحة (أُخان) على المجهول أيضًا.\nثم رأيته هكذا (أخان) في \"الترغيب والترغيب\" (٣/٢٢٥)، واشار لضعفه.\n<span data-type=\"title\" id=toc-6506>٦٤٨٢ </span>- (لَمَّا خَلَقَ اللَّهُ ﷿ آدَمَ ﵇؛ خُيِّرَ بِبَنِيهِ، فَجَعَلَ يَرَى\nفَضَائِلَ بَعْضِهِمْ عَلَى بَعْضٍ، فَرَآى نُورًا سَاطِعًا فِي أَسْفَلِهِمْ فَقَالَ: يَا رَبِّ!\nمَنْ هَذَا؟ قَالَ: هَذَا ابْنُكَ أَحْمَدُ، هُوَ أَوَّلٌ، وَهو آخَرٌ، وَهُوَ أَوَّلُ شَافِعٍ) .\nضعيف.\nأخرجه السراج في \"حديثه\" (٢٠٠/١):\nحَدَّثَنَا أَبُو عُبَيْدِ اللَّهِ يَحْيَى\nابْنُ مُحَمَّدِ بْنِ السَّكَنِ، ثَنَا حَبَّانُ بْنُ هِلَالٍ: ثَنَا مُبَارَكُ بْنُ فَضَالَةَ: حَدَّثَني عُبَيْدُ اللَّهِ\nابْنُ عُمَرَ عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَفْصِ بْنِ عَاصِمٍ عَنْ أَبِي هُرَيْرَةَ مرفوعًا.\nومن هذاالوجه أخرجه أبو محمد المخلدي في \"الفوائد\" (٢٦٤/٢)، والمخلص\nفي \"الفوائد المنتقاة\" (١٠/١٤/١)، والبيهقي في \"دلائل النبوة\" (٥/٤٨٣)، وعزاه\nفي \"كنز العمال\" (١١/٤٣٧/٣٢٠٥٦) لابن عساكر فقط!","vol":"13","page":1082},{"text":"قلت: وهذا إسناد حسن؛ رجاله كلهم ثقات رجال البخاري؛ غير أنه إنما\nأخرج لابن فضالة تعليقًا، وهو مختلف فيه، والذي عليه المحققون أنه صدوق لا\nبأس به؛ إذا صرح بالتحديث،كما هنا.\nوابن السكن هذا هو: القرشي البزار البغدادي، من شيوخ البخاري.\nوالحديث من فوائد هذه \"السلسلة\" التي فاتت الحافظ السيوطي في \"الجامع\nالكبير\" و\"الجامع الصغير\" و\"زياداته\"!!\nثم ذُكِّرت؛ فتذكرت أن مبارك بن فضالة تدليسه ليس من النوع الذي تزول\nشبهة تدليسه ونأمن شره بأن يصرح بالتحديث عن شيخه كما هنا، وإنما تدليسه\nشر من ذلك وهو المعروف عند المحدثين بـ\"تدليس التسوية\" (*)، وهو الذي يسقط\nغير شيخه من فوق؛ كما كان يفعل الوليد بن مسلم؛ فمن شيوخه الإمام\nالأوزاعي، فكان يدلس عنه: يحذف شيخ الأوزاعي؛ إذا كان ضعيفًا، فلما نوقش\nفي ذلك؟ قال: أنبل الأوزاعي أن يروي عن مثل هؤلاء!\nولذلك، فيشترط في المدلس تدليس التسوية أن يصرح بالتحديث بين كل\nرواة الإسناد، فتنبه لهذا؛ فإنه مهم جدًا، فإني كنت من الغافلين عنه سنين تبعًا\nلبعض من سلف من الجارحين والمخرجين، والله يغفر لنا ولهم!\n<span data-type=\"title\" id=toc-6507>٦٤٨٣ </span>- (تَعَلَّمْهُ - يعني القرآنَ - فَإِنَّمَا مِثْلُ الْقُرْآنِ كَجِرَابٍ مَلَأْتَهُ\nمِسْكًا مَوْضُوعًا، كَذَلِكَ مَثَلُ الْقُرْآنِ؛ إِذَا قَرَأْتَهُ وكَانَ فِي صَدْرِكَ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٤٧/٧٢٦٨ - بترقيمي)\nمن طريق إِسْمَاعِيل بْن صُبَيْحٍ: ثَنَا يَحْيَى بْنُ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ أَبِيهِ عَنْ أَبِي\n_________\n(*) قارن بـ\"السلسلة الصحيحة\" (١/٩٤٨)، و(٦/٧٦٩) . (الناشر) .","vol":"13","page":1083},{"text":"عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ عُثْمَانَ قَالَ:\nبَعَثَ النَّبِيُّ ﷺ وَفْدًا إِلَى الْيَمَنِ، فَأَمَّرَ عَلَيْهِمْ أَمِيرًا مِنْهُمْ، وَهُوَ أَصْغَرُهُمْ،\nفَمَكَثَ أَيَّامًا لَمْ يَسِرْ، فَلَقِيَ النَّبِيُّ ﷺ رَجُلًا مِنْهُمْ، فَقَالَ:\n\" يَا فُلَانُ! مَا لَكَ أَمَا انْطَلَقْتَ؟ \"\nقَالَ: يَا رَسُولَ اللَّهِ! أَمِيرُنَا يَشْتَكِي رِجْلَهُ. فَأَتَاهُ النَّبِيُّ ﷺ نَفَثَ عَلَيْهِ:\n\" بِاسْمِ اللَّهِ وَبِاللَّهِ، أَعُوذُ بِعِزَّةِ اللَّهِ وَقُدْرَتِهِ مِنْ شَرُّ مَا فِيهَا \" (سَبْعَ مَرَّاتٍ) .\nفَبَرَأَ الرَّجُلُ. فَقَالَ لَهُ شَيْخٌ: يَا رَسُولَ اللَّهِ! أَتُؤَمِّرُهَ عَلَيْنَا وَهُوَ أَصْغَرُنَا؟ ! فَذَكَرَ\nالنَّبِيُّ ﷺ قِرَاءَتَهُ لِلْقُرْآنِ، فَقَالَ الشَّيْخُ: لَوْلَا أَنِّي أَخَافُ أَنْ أَتَوَسَّدَهُ فَلَا أَقُومُ بِهِ\nلَتَعَلَّمْتُهُ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: ... فذكره، وقال:\n\"لم يروه عن سلمة بن كهيل إلا ابنه يحيى. تفرد به إسماعيل \".\nقلت: وهو صدوق، والعلة من شيخه يحيى بن سلمة؛ فإنه متروك - كما قال\nالحافظ -، وتقدم له حديث آخر (٤١٣٩) . وقال الهيثمي في \"المجمع\" (٧/١٦١):\n\"رواه الطبراني في \"الأوسط\"، وفيه يحيى بن سلمة بن كهيل؛ ضعفه\nالجمهور، ووثقه ابن حبان، وقال: في أحاديث ابنه عنه مناكير، قلت: ليس هذا\nمن رواية ابنه عنه \".\nقلت: نعم ولكن حسبه أنه تفرد به هو، وابن حبان قد تناقض فيه؛ فأورده\nفي \"الضعفاء\" أيضًا (٣/١١٢) فأصاب فقال:\n\"روى عن أبيه، روى عنه شعبة وابنه، منكر الحديث جدًا يروى عن أبيه\nأشياء لا تشبه حديث الثقات، كأنه ليس من حديث أبيه، فلما أكثر عن أبيه مما\nخالف الثقات؛ بطل الاحتجاج به فيما وافق الثقات \".","vol":"13","page":1084},{"text":"وله شاهد بنحوه من حديث عبد الحميد بن جعفر عن سعيد المقبري عن\nعطاء مولى أبي أحمد عن أبي هريرة أتم منه.\nأخرجه ابن خزيمة وعنه ابن حبان،وله علتان:\nالأولى: جهالة عطاء؛ فإنه لم يرو عنه غير عبد الحميد بن جعفر، وقال الذهبي:\n\"لا يعرف\". ونحوه قول الحافظ في \"التقريب\":\n\"مقبول\".\nفإن من المعهود عنه أنه لا يقول هذا غالبًا إلا في المجهول حالًا أو عينًا. ونص\nفي المقدمة أنه يعني: مقبول عند المتابعة؛ وإلا فليِّن الحديث. هذا اصطلاحه،\nولا مشاحة في الاصطلاح.\nوالأخرى: الإرسال؛ فقد رواه الليث بن سعد عن سعيد المقبري عن عطاء\nهذا مرسلًا.\nأخرجه الترمذي والبخاري في ترجمة عطاء من \"التاريخ\"،وقال:\n\"وهو الأصح\".\nوذلك واضح جدًا من المقابلة بين ترجمة الليث - وهو -: الثقة الثبت الإمام،\nوترجمة عبد الحميد بن جعفر - وهو -: صدوق ربما وهم. يضاف إلى ذلك قول\nالنسائي في \"السنن الكبرى\" (٥/٢٢٨):\n\"وقد رواه غير عبد الحميد بن جعفر فأرسله،والمشهور مرسل\".\nوقول أبي حاتم في \"العلل\" (١/٢٧٩/٨٢٧):\n\"والصحيح ما رواه الليث\".\nواعلم أنه لم يتعرض لنقل هذا الإعلال من هؤلاء الحفاظ المعلقان أو المعلق","vol":"13","page":1085},{"text":"على \"موراد الظمآن\" (٦/١٥ - الطبعة الجديدة) - مع حرصه الشديد على حشد\nكل ما قيل في الحديث أو بعض رواته في غالب الأحيان -، ولعله لم يعلم بذلك؛\nفيكون معذورًا، ولكن إن كان فاته ذلك؛ أليس كان من الواجب - كما يقتضيه\nالتحقيق العلمي - أن يبين رأيه في الراجح من الروايتين، بعد أن خرجها من\nرواية الترمذي، وهو يعلم - كما هو المفروض في كل من يتصدى لتحقيق الكلام\nعلى الأحاديث تصحيحًا وتضعيفًا - الفرق بين الليث بن سعد وعبد الحميد بن\nجعفر؛ إذا اختلفا إرسالًا وإسنادًا!\nولقد نحا هذا المنحى صاحبه الشيخ شعيب في تعليقه على \"الإحسان\"\n(٥/٥٠٠) - وشاركه فيما ذكرت،وفي حكاية توثيق ابن حبان لعطاء -؛ ولكنه زاد\nعليه؛ فحكى قول الذهبي فيه:\n\"لا يعرف\".\nولكنه ترك القراء فيحيرة لا يدرون الراجح من ذلك. أما الأول؛ فكان\nواضحًا جريئًا من هذه الناحية؛ فإنه صدّر تخريجه بقوله:\n\"إسناده جيد؛ عطاء مولى أبي أحمد ... وثقه ابن حبان، وحسنه الترمذي\nوصححه ابن خزيمة؛ فلا يضره جهل من جهله، وقال ابن حجر في \"التقريب\":\nمقبول، وانظر مقدمتنا لهذا الكتاب \".\nوهذه جرأة لا يغبط عليها؛ لأنها تنبئ عن إعجاب بالرأي، وعدم الاستفادة\nمن علم الحفاظ المتأخرين الذين يعلم هذا (الجريء) علمًا يقينيًا أنهم وقفوا على\nما ذكر من التوثيق والتحسين والتصحيح. فهلاّ تساءل في نفسه: لماذا - مع ذلك -\nلم يوثقوا الرجل تبعًا لم سبقهم؟ لو أنه تساءل؛ لعلم أنهم التزموا علم المصطلح\nالذي يقول: الراوي لا يخرج عن الجهالة العينية برواية راوٍ واحد ولو كان ثقة؛ إلا","vol":"13","page":1086},{"text":"إذا وثقه حافظ معروف بأنه لا يوثق المجهولين، وليس منهم ابن حبان الذي يوثق\nالمجهولين، ليس فقط عند غيره، بل وعنده أيضًا، كيف لا وهو يقول في بعض ثقاته:\n\"لا أعرفه \"! وفي بعض آخر يقول:\n\"لا أعرفه ولا أعرف أباه\"! وتارة يقول:\n\"لا أدري من هو ولا ابن من هو؟ \".\nوقال في (أيوب بن الجرَّاح):\n\"ليس له حديث يرجع إليه \"! ولم يذكر عنه راويًا!\nفكيف عرف عدالته وحفظه؟!\nهذت قلّ من جلّ ممن صرح ابن حبان بجهالتهم وأنه لا يعرفهم،ومع ذلك\nفهم من الثقات عنده، فكيف يصح والحالة هذه الاعتماد على توثقيه عند تفرده\nبه؟! ومن الغريب جدًا أن يلحق المومى إليه هؤلاء المجهولين ببعض الرواة المحتج بهم\nفي \"الصحيحين\"، وقيل: إنه لم يرو عن كل منهم إلا واحد! كما بيَّن ذلك في\nمقدمته التي أشار إليها - فيما تقدم -، الأمر الذي ذكرني بقول الشاعر:\nفأين الثريا من الثرى ... وأين معاوية من علي؟!\nوأيضًا فهؤلاء أكثرهم قد وثقهم بعض الحفاظ المعتد بتوثيقهم، إلى غير ذلك\nمن المفارقات التي لا مجال للخوض فيها، فإلى مناسبة أخرى إن شاء الله تعالى.\nثم رأيت الحديث قد أخرجه مختصرًا عبد الرزاق في \"المصنف\" (٣/٣٧٦/\n٦٠١٨): عن ابن عيينة قال: حدثني ابن أبي لبيد، عن سليمان بن يسار:\nأن النبي ﷺ بعث قومًا، فأمَّر عليهم أصغرهم، فذكروا ذلك، فقال","vol":"13","page":1087},{"text":"إنه أكثركم قرآنا، وإنما مثل صاحب القرآن كجراب فيه مسك، إن فتحته أو\nفتح؛ فاح ريحه، وإن أوكي؛ أوكي على طيب \".\nوهذا مرسل أيضًا، ورجاله ثقات رجال الشيخين، و(ابن أبي لبيد) اسمه:\nعبد الله.وهذا مما يؤكد ما تقدم عن البخاري وغيره: أن الصحيح في الحديث\nمرسل. والله أعلم.\n<span data-type=\"title\" id=toc-6508>٦٤٨٤ </span>- (يَكُونُ اخْتِلَافٌ عِنْدَ مَوْتِ خَلِيفَةٍ، فَيَخْرُجُ رَجُلٌ مِنْ بَنِي\nهَاشِمٍ [من المدينة] فَيَأْتِي مَكَّةَ، فَيَسْتَخْرِجُهُ النَّاسُ مِنْ بَيْتِهِ وَهُوَ كَارِهٌ،\nفَيُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ، فَيُجَهَّزُ إِلَيْهِ جَيْشٌ مِنَ الشَّامِ، حَتَّى إِذَا\nكَانُوا بِالْبَيْدَاءِ؛ خُسِفَ بِهِمْ، فَيَأْتِيهِ عَصَائِبُ [أهل] الْعِرَاقِ، وَأَبْدَالُ\nالشَّامِ، وَيَنْشَأُ رَجُلٌ بِالشَّامِ أَخْوَالُهُ (كَلْبٌ) فَيُجَهَّزُ إِلَيْهِ جَيْشٌ، فَيَهْزِمُهُمُ\nاللَّهُ، فَتَكُونُ الدَّبْرَةُ عَلَيْهِمْ، فَذَلِكَ يَوْمُ (كَلْبٍ)، الْخَائِبُ مَنْ خَابَ مِنْ\nغَنِيمَةِ كَلْبٍ، فَيَسْتَفْتِحُ الْكُنُوزَ، وَيُقِسِّمُ الْأَمْوَالَ، وَيُلْقِي الْإِسْلَامُ\nبِجِرَانِهِ إِلَى الْأَرْضِ، فَيَعِيشُ بِذَلِكَ سَبْعَ سِنِينَ، أَوْ قَالَ: تِسْعَ سِنِينَ) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٦٤/١/١١٦٤ - بترقيمي):\nحَدَّثَنَا أَحْمَدُ قَالَ: نا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ قَالَ: نا عُبَيْدُ اللَّهِ بْنُ عَمْرٍو، عَنْ مَعْمَرٍ عَنْ\nقَتَادَةَ عَنْ مُجَاهِدٍ عَنْ أُمِّ سَلَمَةَ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره.\nقَالَ عُبَيْدُ اللَّهِ بْنُ عَمْرٍو: فَحَدَّثْتُ بِهِ لَيْثًا، فَقَالَ: حَدَّثَنِي بِهِ مُجَاهِدٌ. وقال\nالطبراني:\n\"لَمْ يَرْوِه عَنْ مَعْمَرٍ إِلَّا عُبَيْدُ اللَّهِ\".\nقلت: وهو ثقة وهو الرقي من رجال الشيخين، وكذلك من فوقه، وكذا","vol":"13","page":1088},{"text":"الراوي عنه عبد اله بن جعفر، وهو الرقي من رجالهما، قال الحافظ الذهبي في\n\"الكاشف\":\n\"ثقة حافظ\". وقال العسقلاني في \"التقريب\":\n\"ثقة؛ لكنه تغير بأخرة، فلم يفحش اختلاطه \".\nولذلك قال الهيثمي في \"المجمع\" (٧/٣١٥):\n\"رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح \".\nوأقره الأخ الداراني المعلق على \"موارد الظمآن\" (٦/١٣٢)، فأقول:\nإن إطلاق الهيثمي مثل هذا الكلام أونحوه كقوله: \"رجاله ثقات:؛ ليس\nعلى إطلاقه بالنسبة لمعاجم الطبراني الثلاثة، وهي عادة له مضطردة غالبًا، وهو\nيعني بذلك وبخاصة قوله هذا: \"رجال الصحيح\" ما عدا شيخ الطبراني، فينبغي\nالانتباه لهذا؛ فقد يكون الشيخ مجهولًا، أو ضعيفًا، ولا يكون ثقة، وقد يكون\nثقة، ولكن لا يكون من رجال (الصحيح) لتأخره عن الشيخين.\nوإذا عرفت هذا؛ فمَن (أحمد) هذا وما حاله؟ لقد قال المعلق على \"مجمع\nالبحرين\" (٧/٢٨٦):\n\"أحمد: شيخ الطبراني لا يدرى من هو؟ لسقوط ورقة (٦٢) من مخطوطة\n(طس) \".\nقلت: هو: أحمد بن عبد الرحمن بن عقال الحراني؛ كما يتبين لي بمراجعة\nأحاديثه التي أخرجها عنه الطبراني في ترجمته التي تبدأ في المجلد الأول من\n(ق ٥٧/٢) وتنتهي بالورقة (٦٤/١)،وقد سقطت منها الورقة (٦٢)؛ فكان ذلك\nسببًا أن لا يعرفه المعلق المذكور. وتفصيل الكلام لا مجال له الآن،لا سيما\nوالرجل مضعَّف؛ من رجال \"الميزان\" و\"اللسان\".","vol":"13","page":1089},{"text":"ولكني وجدت له متابعًا؛ فقال في \"المعجم الكبير\" (٢٣/٣٩٠/٩٣١): حدثنا\nحفص بن عمر بن الصباح الرقي: ثنا عبيد الله بن عمرو ... به،والزيادات منه.\nقلت: حفص هذا: ذكره ابن حبان في \"الثقات\" (٨/٢٠١)،وقال:\n\"حدثنا عنه عبد الله بن أحمد الجندي وغيره، ربما أخطأ \".\nوذكر أنه روى عن أبي نعيم والبصريين.\nقلت: ومن شيوخه عبد الله بن رجاء أبو عمران البصري توفي في حدود\nالتسعين ومائة - كما في \"التقريب\" -؛ فهو من كبار مشيخة الطبراني - كما في\n\"الميزان\" للذهبي -، وقال:\n\"شيخ معروف مكثر عن قبيصة وغيره، قال أبو أحمد الحاكم: حدَّث بغير\nحديث لم يتابع عليه \".\nوكذا في \"اللسان\" وزاد عليه ما تقدم عن \"ثقات ابن حبان\".\nوقد خولف في إسناده؛ فقال أبو عمرو الداني في \"السنن الواردة في الفتن\"\n(ق ١٠٣/١): حدثنا نصر بن مرزوق قال: حدثنا علي بن معبد قال: حدثنا\nعبيد الله بن عمرو عن معمر عن قتادة عن مجاهد عن الخليل أو أبي الخليل عن أم\nسلمة ... فأدخل (أبا الخليل) بين مجاهد وأم سلمة.\nوهذا إسناد جيد؛ لولا ما يأني؛ علي بن معبد - هو: الرقي، وهو -: ثقة اتفاقًا.\nونصر بن مرزوق - هو: أبو الفتح المصري -: قال ابن أبي حاتم:\n\"كتبنا عنه، وهو صدوق \"\nقلت: إسناده جيد؛ لولا ... وذلك لأمرين:","vol":"13","page":1090},{"text":"الأول: الانقطاع بين أم سلمة وأبي الخليل - واسمه: صالح بن أبي مريم\nالضُّبَيعي -؛ فإنهم ذكروا أنه روى عن جمع من الصحابة مرسلًا، وليس منهم أم\nسلمة.\nوالآخر: أنهم اختلفوا في إسناده على قتادة على وجوه أربعة، كنت خرجتها\nقديمًا في المجلد الرابع (١٩٦٥)، منها رواية عبيد الله الرقي هذه عن معمر عن قتادة\nعن مجاهد عن أم سلمة، ثم وقفت على مخالفته علي بن معبد الرقي المتقدمة\nففيها زيادة (الخليل أو أبي الخليل) بين مجاهد وأم سلمة، على رواية عبد الله بن\nجعفر ومتابعه حفص بن عمر بن الصباح الرقيين، اختلف ثلاثتهم على عبيد اله\nابن عمرو الرقي.\nفهذا وجه خامس من الاختلاف يضاف إلى تلك الأربعة.\nوثمة اختلاف سادس؛ فقال عبد الرزاق في \"المصنف\" (١١/٣٧١/٢٠٧٦٩):\nعن معمر عن قتادة يرفعه إلى النبي ﷺ؛ فأرسله أو أعضله؛ فخالف الوجوه كلها!\nإذا عرفت هذا؛ فالحديث مثال صالح للحديث المضطرب بالنظر إلى اختلاف\nالرواة في إسناده من جهة، ومثال صالح أيضًا للحديث الشاذ أو المنكر من جهة\nأخرى. فالعجب من أناس يتعاطون هذا العلم، ويعلقون على الأحاديث تصحيحًا\nوتضعيفًا؛ يتجاهلون هذه الحقائق أو هم يجهلونها، مع أنهم يطيلون النفس جدًا في\nالتخريج، وفي الترجمة لبعض الرواة، ويسوِّدون في ذلك السطور والصفحات، كأن\nالعلم عندهم صار مجرد نقل وتحويش من هنا وهناك.\nفهذا مثلًا الأخ الداراني في تعليقه على الطبعة الجديدة من \"موارد الظمآن\"\nقد صدر هذا الحديث في تخريجه إياه بقوله (٦/١٣٣):\n\"إسناده حسن من أجل محمد بن يزيد ... بن رفاعة \".","vol":"13","page":1091},{"text":"يعني أنه مختلف فيه - كما بينه في تعليقه على \"مسند أبي يعلى\" (٥٠٨٨) -\nومن ذلك قول البخاري:\n\"رأيتهم مجمعين على ضعفه\". وقال ابن معين:\n\"ما أرى به بأسًا \".\nفيا سبحان الله! كيف يجوز لمن شمَّ رائحة هذا العلم الشريف أن يحسِّن\nحديث هذا المختلف فيه - وهذا أقل ما يقال فيه - وقد خالف في إسناده ثلاثة من\nالثقات رووه عن هشام الدستوائي عن قتادة عن أبي الخليل عن صاحب له عن أم\nسلمة - كما كنت خرّجته هناك -؛ فلم يسمّوا صاحب (أبي خليل)؛ فرواه ابن\nرفاعة هذا عن هشام بسنده فسمَّى الصاحب (مجاهدًا)؟! هذا - بغضّ النظر عن\nمخالفته للوجوه الأخرى التي سبقت الإشارة إليها مع بيان بعضها - في ظني أنه لا\nيعرف الحديث (الشاذ) أو (المنكر)؛ وإلا لما وقع في مثل هذا الخطأ!\nوقريب منه ما فعله المعلق على \"الإحسان\"؛ فإنه وإن لم يصرح يتقوية الحديث؛\nفقد نحا نحوه؛ فإنه صدر تعليقه على ابن رفاعة بقوله (١٥/١٥٩):\n\"وإن كان ضعيفًا قد توبع\"!\nكذا قال! وهو خطأ جلي؛ فإن المتابعة تكون مع الموافقة، وليس الأمر كذلك\nهنا، وصواب العبارة أن يقال:\n\" ... ضعيف، وقد خولف \".\nعلى هذا يدل تخريجه لو كان يعلم، فإنه لما بدأ بالتخريج؛ ذكر الطرق الثلاثة\nالتي سبقت الإشارة إليها عن هشام الدستوائي التي فيها ذاك الصاحب المجهول.\nثم ذكر رواية المعجمين المتقدمة عن معمر عن قتادة عن مجاهد. فذكر\n(مجاهد) مكان (أبي الخليل عن صاحب له) .","vol":"13","page":1092},{"text":"وهذه مخالفة ثانية.\nثم رواية عبد الرزاق عن معمر عن قتادة مرسلًا؛ فأسقط الثلاثة!\nثم ذكره من طريق عمران بن داور عن قتادة عن أبي الخليل عن عبد الله بن\nالحارث بن نوفل عن أم سلمة.\nفسمى الصاحب: (عبد الله بن الحارث بن نوفل) خلافًا لابن رفاعة الذي\nسماه (مجاهد) !\nثم قال:\n\"قال الذهبي: عمران: ضعفه غير واحد. قلت: هو ممن يكتب حديثه\nللمتابعة. وانظر \"المنار المنيف\" ص ١٤٤ - ١٤٥ (٣٣١) \".\nقلت: فليتأمل القراء الكرام كيف جعل المخالفات متابعات، ومن الضعفاء\nللثقات، فهل يصدر مثل هذا الجهل بهذا العلم الشريف من محقق مارس هذا\nالعلم سنين، أم عملُ موظف متمرن لديه حديث عهد بهذا العلم، قيل له: خرج\nهذا الحديث، ثم لم تجْرِ عين التحقيق والرقابة عليه؟! والله المستعان.\nثم إنني رجعت إلى المصدر الذي أشار إليه من \"المنار\"؛ فوجدته قد أجمل\nالقولد جدًا في تخريج الحديث، فلم يسق أسانيده، ولا تكلم بشيء عن رواتها،\nوأنهى القول فيه:\n\"والحديث حسن، ومثله مما يجوز أن يقال فيه: صحيح \".\nوهذ هو الذي غر المعلق المتمرن، فلم يكن عنده من العلم ما يبين وجه الصواب\nفيه. ونحوه الشيخ المعلق على \"المنار\"، فإنه لم يتعقبه - كما هي عادته لأول فرصة\nتتبين له - لكنه لما علق عليه لبيان مواضع الحديث؛ قال تحته:","vol":"13","page":1093},{"text":"\" ... أحمد (حديث أبي سعيد) ٣: ١٧ \".\nفأوهم القراء بسوء تعليقه - أو سوء تصحيح تجاربه - أن الحديث رواه أحمد من\nحديث أبي سعيد أيضًا،وليس كذلك، وإنما هو حديث آخر ذكره ابن القيم قبل\nهذا؛ فكان ينبغي عليه أن ينقله إليه.\nثم قال نقلًا عن الهيثمي: \"رواه الطبراني في \"الأوسط\" ورجاله رجال\nالصحيح\". وقد عرفتَ من أول هذا التخريج ما في هذا الإطلاق من الإيهام والخطأ\nوالضعف. فتنبَّه.\n<span data-type=\"title\" id=toc-6509>٦٤٨٥ </span>- (يَخْرُجُ رَجُلٌ مِنْ أَهْلِ بَيْتِي يُوَاطِئُ اسْمُهُ اسْمِي، وَخُلُقُهُ\nخُلُقِي، فَيَمْلَؤُهَا قِسْطًا وَعَدْلًا، كَمَا مُلِئَتْ ظُلْمًا وَجَوْرًا) .\nمنكر بزيادة: \"وَخُلُقُهُ خُلُقِي\".\nأخرجه البزار في مسنده المسمى بـ \"البحر\nالزخار \" (٥/٢٠٧/١٨٠٨): حَدَّثَنَا عَلِيُّ بْنُ الْمُنْذِرِ: نَا مُحَمَّدُ بْنُ فُضَيْلٍ قَالَ: نَا\nعُثْمَانُ بْنُ شُبْرُمَةَ عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، عَنْ زِرٍّ عَنْ عَبْدِ اللَّهِ مرفوعًا.\nومن هذا الوجه أخرجه ابن حبان (١٨٧٩ - موراد) والفظ له.\nوتابعه واصل بن عبد الأعلى: ثنا محمد بن فضيل ... به.\nأخرجه الطبراني في \"المعجم الكبير\" (٩/١٦٨/١٠٢٢٩) . وقال البزار عقبه:\n\"لا نعلم رواه عن عثمان بن شبرمة إلا محمد بن فضيل، وقد رَوى هذا\nالكلام عن عاصم جماعة منهم: فطر وزائدة وحماد بن سلمة وغيرهم \".\nقلت: هؤلاء وغيرهم قد رووه عن عاصم بنحوه، ولكنهم جميعًا لم يذكروا\nفيه جملة: \"وَخُلُقُهُ خُلُقِي\"، وعلى ذلك فهي منكرة - عندي -؛ لتفرد ابن شبرمة\nهذا بها دون الثقات، وقد أخرجه عن بعضهم أبو داود والترمذي وابن حبان\n(١٨٧٨) وغيرهم، وقد خرجته في \"الروض النضير\" (٦٤٧) .","vol":"13","page":1094},{"text":"وأيضًا؛ فقد توبع عاصم عليه، وكذا شيخه زر، وكذا تابع ابن مسعود جماعة\nمن الأصحاب، وكلهم لم يذكروا تلك الزيادة، وقد خرجت أحاديثهم هناك.\nيضاف إلى المخالفة أن مخالفهم عثمان بن شبرمة ليس معروفًا بالعدالة، ولا\nبالرواية؛ إلا في هذه، ومن أجلها ذكرها البخاري في \"تاريخه\" وابن أبي حاتم في\n\"كتابه\"، وابن حبان في \"ثقاته\" (٧/١٩٨ و٨/٤٤٨)، وقال البخاري:\n\"لا أدري سمع من عاصم أم لا؟ \".\nقلت: وهذا على مذهبه في اشتراطه في ثبوت الاتصال ثبوت اللقاء وعدم\nالاكتفاء بالمعاصرة؛ ولو كان ثقة، فكيف وعثمان هذا مجهول؟! وتساهل ابن حبان\nفي توثيق المجهولين معروف مشهور، طالما نبّه عليه العلماء الحافظ كابن عبد الهادي\nوالذهبي والعسقلاني وغيرهم، وتجاهل ذلك بعض مدعي هذا العلم في العصر\nالحاضر؛ فتراهم يصححون أحاديث \"ثقات ابن حبان\" ولو نص الذهبي وغيره\nبجهالته. والله المستعان.\nوبهذه المناسبة أقول:\nيحسن بي التنبيه على مخالف أخرى وقعت في \"صحيح ابن حبان\"؛ لكنها\nفي الإسناد دون المتن. أخرجه ابن حبان (٥٩٢٢): أخبرنا الفضل بن الحباب قال:\nحدثنا مسدد بن مسرهد: حدثنا محمد بن إبراهيم أبو شهاب عن عاصم بن\nبهدلة عن أبي صالح عن أبي هريرة قال: قال رسول الله ﷺ:\n«لو لم يبق من الدنيا إلا ليلة، لملك فيها رجل من أهل بيت النبي ﷺ» .\nثم ساقه عقبه بالسند ذاته؛ إلا أنه قال أبو شهاب: حدثنا عاصم ابن بهدلة\nعن زر عن ابن مسعود قال: قال رسول الله ﷺ:","vol":"13","page":1095},{"text":"«لو لم يبق من الدنيا؛ إلا ليلة لملك فيها رجل من أهل بيتي يواطئ اسمه\nاسمي» .\nقلت: وهذا هو المحفوظ عن عاصم لرواية الجماعة عنه؛ كما تقدم، أما إسناده\nالأول فوهم، والظاهر أنه من أبي شهاب محمد بن إبراهيم؛ فإن حاله كحال\nعثمان بن شبرمة: لم يذكروا عنه راويًا غير مسدد. ومنهم ابن حبان في \"ثقاته\"\n(٩/٣٩)، وقال ابن أبي حاتم عن أبيه:\n\"ليس بمشهور، يكتب حديثه\".\nوقد خالفه سفيان بن عيينة؛ فرواه عن عاصم قال: وأخبرنا أبو صالح عن\nأبي هريرة قال: ... فذكره موقوفًا على أبي هريرة.\nأخرجه الترمذي (٢٢٣٢) عقب روايته من طريق سفيان عن عاصم عن زر\nعن عبد الله مرفوعًا.\nفدلّ على أن له أصلًا عن أبي هريرة؛ لكنه موقوف وقد رفعه بعض الضعفاء،\nفانظره برقم (٤٣٦١)، وفي متنه زيادة منكرة أخرى. والله أعلم.\nهذا، وقبل إنهاء الكتابة حول حديث الترجمة لا بد لي من أن أذكر له شاهدًا\nوجدته في \"سنن أبي داود\" في إسناده انقطاع وجهالة؛ فلم تطمئن النفس إليه،\nفقال أبو داود (٤٢٩٠): حُدِّثْتُ عَنْ هَارُونَ بْنِ الْمُغِيرَةِ قَالَ: حَدَّثَنَا عَمْرُو بْنُ أَبِي\nقَيْسٍ عَنْ شُعَيْبِ بْنِ خَالِدٍ عَنْ أَبِي إِسْحَقَ قَالَ: قَالَ عَلِيٌّ ﵁ - وَنَظَرَ\nإِلَى ابْنِهِ الْحَسَنِ - فَقَالَ:\n\"إِنَّ ابْنِي هَذَا سَيِّدٌ \"؛ كَمَا سَمَّاهُ النَّبِيُّ ﷺ، وَسَيَخْرُجُ مِنْ صُلْبِهِ رَجُلٌ يُسَمَّى\nبِاسْمِ نَبِيِّكُمْ، يُشْبِهُهُ فِي الْخُلُقِ، وَلَا يُشْبِهُهُ فِي الْخَلْقِ.ثُمَّ ذَكَرَ قِصَّةً: يَمْلَأُ الْأَرْضَ\nعَدْلًا.","vol":"13","page":1096},{"text":"هكذا ساقه أبو داود. فقال الخطابي عقبه في \"المعالم\" (٦/١٦٢):\n\"هذا منقطع؛ أبو إسحاق السبيعي رأى عليًا ﵁ رؤية، وقال فيه أبو\nداود: حدثت عن هارون بن المغيرة \".\nقلت: يعني أن شيخ أبي داود فيه لم يسم؛ فهو مجهول.\nوأيضًا؛ فأبو إسحاق كان اختلط، وشعيب بن خالد ليس مذكورًا فيمن روى\nعنه قبل الاختلاط.\n<span data-type=\"title\" id=toc-6510>٦٤٨٦ </span>- (رَأَيْتُ قُبَيْلَ الْفَجْرِ كَأَنِّي أُعْطِيتُ الْمَقَالِيدَ وَالْمَوَازِينَ، فَأَمَّا\nالْمَقَالِيدُ فَهَذِهِ الْمَفَاتِيحُ، وَأَمَّا الْمَوَازِينُ فَهِيَ الَّتِي تَزِنُونَ بِهَا، فَوُضِعْتُ فِي\nكِفَّةٍ، وَوُضِعَتْ أُمَّتِي فِي كِفَّةٍ، فَوُزِنْتُ بِهِمْ فَرَجَحْتُ، ثُمَّ جِيءَ بِأَبِي\nبَكْرٍ فَوُزِنَ بِهِمْ، فَوَزَنَ، ثُمَّ جِيءَ بِعُمَرَ فَوُزِنَ، فَوَزَنَ، ثُمَّ جِيءَ بِعُثْمَانَ\nفَوُزِنَ بِهِمْ، ثُمَّ رُفِعَتْ) .\nضعيف بهذا السياق.\nأخرجه ابن أبي شيبة (١٢/١٧ - ١٨)، وأحمد\n(٢/٧٦)،وابن أبي عاصم في \"السنة\" (٢/٥٣٩/١١٣٨ و١١٣٩)، والطبراني -\nكما في \"المجمع\" (٩/٥٨ - ٥٩)، وابن عساكر في \"التاريخ\" (١١/٢٠٤ - المصورة)\nمن طريق عُبَيْدِ اللَّهِ بْنِ مَرْوَانَ عَنْ أَبِي عَائِشَةَ عَنِ ابْنِ عُمَرَ قَالَ:\nخَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ﷺ ذَاتَ غَدَاةٍ بَعْدَ طُلُوعِ الشَّمْسِ فَقَالَ: ... فذكره.\nوقال الهيثمي:\n\"ورجاله ثقات\".\nقلت: عبيد الله بن مروان: لا يعرف إلا في هذه الرواية، ولم يوثقه إلا ابن","vol":"13","page":1097},{"text":"حبان (٧/١٥١)؛ فهو في عداد المجهولين، والحافظ لما ذكره في \"التعجيل\"؛ لم يزد\nعلى ما في \"الثقات\"!\nفقول الأخ المعلق على \"الفضائل\" للإمام أحمد (١/١٩٥):\n\"إسناده صحيح \" وهم.\nوقصة الوزن قد جاءت في بعض الروايات الأخرى بنحوه، فانظر \"المشكاة\"\n(٦٠٥٧)، و\"الظلال\" (١١٣١ - ١١٣٣)، والصحيحة\" (٣٣١٤) .\n(تنبيه): هذا الحديث الضعيف ذكره الأخ الداراني في تعليقه على \"الموارد\"\n(٧/٤٠) شاهدًا لحديث آخر ضعيف من رواية ابن حبان عن جابر:\n\"أوتيت مقاليد الدنيا على فرس أبلق، عليه قطيفة من سندس \"، فقال عقب\nتخريجه وتصحيحه لإسناده - مع أنه فيه عنعنة أبي الزبير -:\n\"ويشهد له حديث ابن عمر عند أحمد (٢/٧٦ و٨٥) وأورده من طريقه ابن\nكثير ٥/٣٩٩، وحديث ابن مسعود عند أحمد ذكره ابن كثير ٥/٣٩٩ - ٤٠٠\nوقال: إسناده حسن ... \".\nقلت: في هذا الكلام على إيجازه أمور غريبة جدًا، لا أدري كيف صدرت منه!\nالأول: تعميته على القراء لفظ الشاهد في كل من حديث ابن عمر وابن\nمسعود، إذ لا يستقيم في العقل السليم أن يكون شاهدًا وهو غائب!\nالثاني: هذا هو الشاهد المزعوم حديث ابن عمر، ليس فيه مما فِي حَدِيثِ\nجابر إلا لفظ (المقاليد) - كما رأيت -، فهل هذا يكفي لجعله شاهدًا عند من\nيعقل؟!\nالثالث: فِي حَدِيثِ جابر (المقاليد) مقيد، وفي حديث ابن عمر","vol":"13","page":1098},{"text":"(المقاليد) مطلق. فهل يشهد الملطق للمقيد؟! فكيف إذا تبين أنه قد جاء في طريق\nأخرى مقيدًا بقيد آخر؟! وهو في الموضع الآخر الذي أشار إليه من \"المسند\" (٢/٨٥)،\nفإنه فيه بلفظ:\n\"وأوتيت مفاتيح كل شيء إلا الخَمس: إن الله عنده علم الساعة ... \" الحديث.\nورواه البخاري أيضًا نحوه، وفي طريق أخرى عنده:\n\"مفاتيح الغيب خمس لا يعلمهن إلا الله ... \".\nوهومخرج في \"الصحيحة\" (٢٩٠٣)؛ وهو المحفوظ بخلاف لفظ: \"أتيت\"؛\nفإنه شاذ كما تقدم (٣٣٣٥) .\nفإذن؛ هي مفاتيح الغيب، وليست مفاتيح الدينا، فليس الحديث بشاهد\nحتى في هذا اللفظ، ولو سلمنا - جدلًا - بشهادته؛ فهومقيد بالاستثناء المذكور\nفيه، وحديث جابر مطلق.\nوالرابع: لو فرضنا أن الرجل فسر \"مقاليد الدنيا\" بـ \"مفاتيح الغيب\"؛ فيبقى\nقوله فِي حَدِيثِ جابر: \"على فرس أبلق ... \" دون شاهد، وهذا ظاهر لا يخفى\nعلى ذي لب.\nوثمة خطأ آخر في الكلام المذكور،وهو عزوه حديث ابن عمر المشار إليه\nبالصفحتين من \"المسند\" لابن كثير،وهذا لم يذكره إلا باللفظ الآخر الذي ذكرته\nآتفًا، وعزوته للبخاري، ولم يذكره باللفظ الأول - الذي هو حديث الترجمة\nالضعيف -. فتنبه.\nوحديث جابر المشار إليه مخرج في المجلد الرابع من هذه \"السلسة\" برقم\n(١٧٣٠) .","vol":"13","page":1099},{"text":"<span data-type=\"title\" id=toc-6511>٦٤٨٧ </span>- (كان إذا أراد أن يتبسم، قال لأبي ذر: حدثني بيدء\nإسلامك.\nقال: كان لنا صنم يقال له: (نُهْم)؛ فصببت له لبنًا، ووليت،\nفحانت مني التفاتة، فإذا كلب يشرب ذلك اللبن! فلما فرغ؛ رفع\nرجله فبال على الصنم، فأنشأت أقول:\nألا يا نهم إني قد بدا لي ... مدى شرفٍ يبعد منك قربا\nرأيت الكلب سامك خط خسفٍ ... فلم يمنع قفاك اليوم كلبا\nفسمعتني أم ذر فقالت:\nلقد أتيت جرمًا وأصبت عظما حين هجوت (نهمًا)\nفخبّرتها الخبرَ فقالت:\nألا فابغنا ربًا كريمًا ... جوادًا في الفضائل يا بن وهب!\nفما مَن ساق كلبٌ حقيرٌ ... فلم يمنع يداه لنا برب\nفما عبد الحجارة غير غاوٍ ... ركيك العقل ليس بذي لب\nقال: فقال ﷺ:\nصدقت أم ذر فما عبد الحجارة غير غاو) .\nمنكر.\nأخرجه الفاكهي في \"كتاب مكة\": حدثنا ميمون بن أبي محمد\nالكوفي قال: حدثني أبو الصباح الكوفي بإسنادٍ له يصل به إلى النبي ﵌: ...\nذكره الحافظ في ترجمة (أم ذر) امرأة أبي ذر الغفاري، وقال:","vol":"13","page":1100},{"text":"\"قال ابن مندَه: لها ذكر في وفاة أبي ذر، ووصل ذلك أبو نعيم من طريق\nمجاهد عن إبراهيم بن الأشتر، وليس فيه ما يدل على أن له صحبة؛ بل فيه\nاحتمال أن يكون تزوجها بعد النبي ﷺ. لكن وقفت على حديث فيه التصريح\nبأنها أسلمت مع أبي ذر في أول الإسلام \".\nثم ذكر الحديث وسكت عليه، وكأن ذلك لظهور علته وانقطاعه؛ فإن (أبو\nالصباح) هذا من أتباع التابعين - واسمه: (سليمان بن يسير) -، وهو إلى ذلك\nمتفق على تضعيفه، بل تركه بعضهم.\nوميمون بن أبي محمد الكوفي لم أجد له ترجمة، ولا ذكره المزي في الرواة\nعن سليمان هذا، فهو في عداد المجهولين.\nوالحديث - في نقدي - منكر، ويد الصنع والقصاص فيه ظاهرة، ويكفي أن\nشيئًا من ذلك لم يرد في قصة إسلامه - هو وأخيه أنيس وأمهما - الثابتة في\n\"الصحيحين: عَنْ اِبْنِ عَبَّاسٍ، وهو في مسلم عن أبي ذر نفسه أطول، وأن المترجمين\nلأم ذر من الحفاظ المتقدمين لم يذكروا هذا الحديث المنكر، ومنهم أبونعيم في\n\"المعرفة\" (٢/٣٧٧/١)؛ فإنه لم يزد على أن أشار إلى قول ابن منده المتقدم، وعلى\nأن ذكر طرف حديث إبراهيم بن الأشتر، الذي أشار إليه الحافظ، وقد أخرجه\nجمع من الحفاظ منهم ابن حبان (٢٢٦٠ - موارد) .\nوأما قول ابن الأثير في \"أسد الغابة\" (٦/٣٢٨):\nأم ذر أسلمت، وقد ذكر إسلامها فِي حَدِيثِ طويل في إسلام أبي ذر وأمه\nوأخيه، وقد ذكرناه في إسلام أبي ذر \".\nفهذا من أوهامه؛ فليس فِي حَدِيثِ إسلام أبي ذر الطويل ذكر لأم ذر؛ كما تقدم.\nوقد ذكره ابن الأثير هناك في ترجمة أبي ذر (٥/١٠٠ - ١٠١)؛ ولكنه أتبعه بقوله:","vol":"13","page":1101},{"text":"\"وروينا في إسلامه الحديث الطويل المشهور، وتركناه خوف التطويل \".\nفالظاهر أنه يعني حديث أبي ذر نفسه؛ فإنه يستحق الوصف المذكور \"الطويل\nالمشهور\"؛ فإنه ضعف حديث ابن عباس في الطول! ويبعد جدًا أن يعني حديث\nالترجمة لقصره، وإن كان قوله المتقدم في ترجمة أم ذر يوهم ذلك.\nوإذا عرفت ضعف حديث الترجمة؛ فلا يصح حينئذ الاستدلال به على\nصحبة أم ذر، فتبقى على تابعيتها. ثم هي غير معروفة إلا في قصة وفاة أبي ذر\nالتي أشار إليها الحافظ، وهي من طريق يحيى بن سليم عن عبد الله بن عثمان بن\nخيثم عن مجاهد عن إبراهيم بن الأشتر عن أبيه عن أم ذر.\nوهذ إسناد مجهول، ضعيف، مضطرب:\n١ - أما الجهالة؛ فإبراهيم بن الأشتر - وهو: ابن مالك بن الحارث - فإنه لم\nيوثقهما غير ابن حبان، ولا يعرفان بالرواية إلا في هذا الحديث مع كونهما من\nالأشراف والأبطال - كما قال الذهبي في \"السير\" -؛ بل قال في إبراهيم:\n\"وما علمت له رواية \".\nوهذا وإن كان يستدرك عليه بهذا الحديث؛ فإنه على الأقل يدل على أنه غير\nمعروف بالرواية، وإنما بالشجاعة والبطولة، ونحو ذلك يقال في أبيه، حتى أن ابن\nحبان نفسه لم يذكر في ترجمته (٥/٣٨٩) له راويًا! ولا ذكر في ترجمة ابنه\n(٦/٥) له راويًا غير مجاهد الذي هنا. فللرواية رجال، وللبطولة رجال.\n٢ - وأما الضعف؛ فهو يحيى بن سليم - وهو: الطائفي - فإنه - وإن كان من\nرجال الشيخين - فقد تكلم فيه بعض الحفاظ المتقدمين من قبل حفظه مع كونه\nثقة في ذات نفسه، ولخص كلامهم الحافظ فقال في \"تقريبه\":\n\"صدوق سيئ الحفظ\".","vol":"13","page":1102},{"text":"وإن مما يؤكد ذلك أنه خولف في إسناده؛ كما يأتي في التالي.\n٣ - وأما الاضطراب، فقد خالف في إسناده من هو أوثق وأحفظ من الطائفي،\nفقال أحمد (٥/١٦٦)، وابن سعد (٤/٢٣٢) والسياق له: أخبرنَا عَفَّانُ بن مسلم\nقال: حَدَّثَنَا وُهَيْبٌ بن خالد قال: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُثْمَانَ بْنِ خُثَيْمٍ عَنْ مُجَاهِدٍ\nعَنْ إِبْرَاهِيمَ - يَعْنِي ابْنَ الْأَشْتَرِ - أَنَّ أَبَا ذَرٍّ حَضَرَهُ الْمَوْتُ وَهُوَ بِـ (الرَّبَذَةِ) فَبَكَتْ\nامْرَأَتُهُ، فَقَالَ: مَا يُبْكِيكِ؟ ... الحديث. فأسقط من إسناده الأشتر والد إبراهيم؛\nفعاد الإسناد منقطعًا؛ لأن إبراهيم أورده ابن حبان في (أتباع التابعين) (١) .\nوخالفه أيضًا زائدة بن قدامة؛ فقال: عن عبد الله بن عثمان بن خثيم: ثنا\nمجاهد قال: قال أبو ذر لنفر عنده: إنه قد حضرني ما ترون من الموت، ولو كان لي\nثوب يسعني ... الحديث - مع شيء من الاختصار في آخره -؛ فأسقط من الإسناد\n(إبراهيم بن الأشتر) وأباه.\nأخرجه الحاكم (٣/٣٣٧ - ٣٣٨) .\nوقوله: \"قال: قال \" صورته صورة الإرسال والانقطاع.\nوبعد، فإن علة واحدة من هذه العلل الثلاث تحول بين الباحث وبين تقوية\nالحديث؛ فكيف بها مجتمعة؟! ولذلك؛ فقد أخطأ بعض المخرِّجين حين صرحوا بتقوية\nالحديث أو تصحيحه، واقفين عند ظاهر إسناد ابن حبان، وتوثيقه لابن الأشتر وأبيه،\nدون أن يتأملوا هل خرجا بهذا التوثيق ونحوه عن الجهالة التي ينطوي تحتها الجهل\nبحفظ هذا الموثَّق بل وبعدالته أحيانًا، ودون النظر في اضطراب رواته في إسناده، وهم\nيعلمون - إن شاء الله - أن الحديث المضطرب من أقسام الحديث الضعيف!\n_________\n(١) وأما ما وقع في \"أسد الغابة\" (١/٣٥٨) وقد ساقه بسنده الطويل إلى عثمان ...\nقال: \"عن إبراهيم بن الأشتر عن أبيه عن زوجة أبي ذر ... \" فهو شاذ على الأقل لمخالفته\nلرواية أحمد وابن سعد عن عفان.","vol":"13","page":1103},{"text":"وقد ذكر ابن عبد البر طرفًا من هذا الحديث في ترجمة أبي ذر من \"الاستيعاب\"\nفي من اسمه (جندب) قائلًا:\n\"في خبر عجيب حسن فيه طول\".\nوأنا أظن أنه يعني: حسن في المعنى لا في الرواية. والله أعلم.\n<span data-type=\"title\" id=toc-6512>٦٤٨٨ </span>- (يَا عَدِيَّ بن حَاتِمٍ! أَسْلِمْ تَسْلَمْ\"، فقُلْتُ: يا رَسُولَ اللَّهِ! مَا\nالإِسْلامُ؟ قَالَ:\nتُؤْمِنُ بِاللَّهِ، وَمَلائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَتُؤْمِنُ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ،\nوَحُلْوِهِ وَمُرِّهِ، يَا عَدِيُّ! ...) الحديث.\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الكبير\" (١٧/٦٩/١٣٨)، وابن\nعساكر في \"تاريخ دمشق\" (١١/٤٧٢ - ٤٧٣) من طريق الْبَغَوِيّ: حَدَّثَنَا صَالِحُ\nبن مَالِكٍ الْخَوَارِزْمِيُّ: حَدَّثَنَا عَبْدُ الأَعْلَى بن أَبِي الْمُسَاوِرِ: حَدَّثَنِي عَامِرٌ الشَّعْبِيُّ قَالَ:\nقَدِمَ عَدِيُّ بن حَاتِمٍ الطَّائِيُّ الْكُوفَةَ، فَأَتَيْتُهُ فِي أُنَاسٍ مِنْ أَهْلِ الْكُوفَةِ، فَقُلْنَا\nلَهُ: حَدِّثْنَا بِحَدِيثٍ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ:\nبُعِثَ رَسُولُ اللَّهِ ﷺ بِالنُّبُوَّةِ، وَلا أَعْلَمُ أَحَدًا مِنَ الْعَرَبِ كَانَ أَشَدَّ لَهُ بُغْضًا،\nوَلا أَشَدَّ لَهُ كَرَاهِيَةً مِنِّي، حَتَّى لَحِقْتُ بِالرُّومِ، فَتَنَصَّرْتُ فِيهِمْ، فَلَمَّا بَلَغَنِي مَا يَدْعُو\nإِلَيْهِ مِنَ الأَخْلاقِ الْحَسَنَةِ، وَمَا قَدِ اجْتَمَعَ إِلَيْهِ مِنَ النَّاسِ؛ ارْتَحَلْتُ حَتَّى أَتَيْتُهُ،\nفَوَقَفْتُ عَلَيْهِ، وَعِنْدَهُ صُهَيْبٌ، وَبِلالٌ، وَسَلْمَانُ، فَقَالَ:\n\"يَا عَدِيُّ بن حَاتِمٍ، أَسْلِمْ تَسْلَمْ\"\nفَقُلْتُ: أَخْ أَخْ، فَأَنَخْتُ، وَجَلَسْتُ وَأَلْزَقْتُ رُكْبَتِي بِرُكْبَتِهِ، فَقُلْتُ: مَا\nالإِسْلامُ؟ قَالَ:","vol":"13","page":1104},{"text":"\"تُؤْمِنُ بِاللَّهِ ... \" الحديث وفي آخره، إخباره ﷺ بفتح كسرى وقيصر، وغيره\nمما لا علاقة له بهذا الكتاب. لصحته،وثبوته عن النبي ﷺ بأسايند صحيحة.\nوقد ساقه الهيثمي بتمامه في \"المجمع\" (٩/٤٠٣)، وقال عقبه:\n\"قلت: في \"الصحيح\" طرف منه يسير، رواه الطبراني، وفيه عبد الأعلى بن\nأبي المساور وهو متروك\".\nوقال الحافظ في \"التقريب\":\n\"متروك، كذبه ابن معين \".\nومن طريقه أخرجه ابن ماجه وغيره، دون قصة تنصره، ورحيله، ودون\nالمحذوف لصحته، وهومخرج في \"ظلال الجنة\" (١/٦١ - ٦٢) .\nولقصة إتيان عدي إلى النبي ﷺ وإسلامه روايتان أخريان أنقى من هذه\nإسنادًا، وأشهر متنًا، إحداهما لا شيء في متنها من هذه، وفي سندها عباد\nابن حبيش عنه ﵁، أخرجها الترمذي وابن حبان، وهي معلولة بجهالة\nعباد هذا، وهو راوي حديث \" ﴿المغضوب عليهم﴾: اليهود، و﴿الضالين﴾:\nالنصارى \" خرجته في \"الصحيحة\" (٣٢٦٣) لشواهده.\nوأما الرواية الأخرى فمدار طرقها عَلى أَيُّوبَ عَنْ مُحَمَّدٍ عَنْ أَبِي عُبَيْدَةَ بْنِ\nحُذَيْفَةَ قَالَ:\nكُنْتُ أَسْأَلُ عَنْ حَدِيثِ عَدِيِّ بْنِ حَاتِمٍ - وَهُوَ إِلَى جَنْبِي، لَا آتِيهِ فَأَسْأَلَهُ -،\nفَأَتَيْتُهُ فَسَأَلْتُهُ فَقَالَ: بُعِثَ رَسُولُ اللَّهِ ﷺ حين بُعِثَ، فَكَرِهْتُهُ أَشَدَّ مَا كَرِهْتُ شَيْئًا\nقَطُّ، فَانْطَلَقْتُ حَتَّى كُنْتُ فِي أَقْصَى الْأَرْضِ مِمَّا يَلِيَ الرُّومَ، فَقُلْتُ: لَوْ أَتَيْتُ هَذَا\nالرَّجُلَ، فَإِنْ كَانَ كَاذِبًا، لَمْ يَخْفَ عَلَيَّ، وَإِنْ كَانَ صَادِقًا اتَّبَعْتُهُ، فَأَقْبَلْتُ، فَلَمَّا","vol":"13","page":1105},{"text":"قَدِمْتُ الْمَدِينَةَ، اسْتَشْرَفَني النَّاسُ، وَقَالُوا: جَاءَ عَدِيُّ بْنُ حَاتِمٍ، جَاءَ عَدِيُّ بْنُ حَاتِمٍ،\nفَقَالَ لِي رَسُولُ ﷺ:\n\" يَا عَدِيَّ بْنَ حَاتِمٍ! أَسْلِمْ تَسْلَمْ \".\nقَالَ: فَقُلْتُ: إِنَّ لِي دِينًا. قَالَ:\n\" أَنَا أَعْلَمُ بِدِينِكَ مِنْكَ (مَرَّتَيْنِ أَوْ ثَلَاثًا)، أَلَسْتَ تَرْأَسُ قَوْمَكَ؟ \".\nقُلْتُ: بَلَى. قَالَ:\n\" أَلَسْتَ تَأْكُلُ الْمِرْبَاعَ؟ \" (١) .\nقُلْتُ: بَلَى. قَالَ:\n\" فَإِنَّ ذَلِكَ لَا يَحِلُّ لَكَ فِي دِينِكَ \".\nقَالَ: فَتَضَعْضَعْتُ لِذَلِكَ. ثُمَّ قَالَ:\n\" يَا عَدِيَّ أَسْلِمْ تَسْلَمْ،فَإِنِّي قَدْ أَظُنُّ - أَوْ قَدْ أَرَى، أَوْ كَمَا قَالَ رَسُولُ اللَّهِ ﷺ -\nأَنَّهُ مَا يَمْنَعُكَ أَنْ تُسْلِمَ: خَصَاصَةٌ تَرَاهَا بِمَنْ حَوْلِي! وَأَنَّكَ تَرَى النَّاسَ عَلَيْنَا إلْبًا\nوَاحِدًا \" قَالَ:\n\" هَلْ رَأَيْتَ الْحِيرَةَ؟ \" (٢) . قُلْتُ: لَمْ آتها، وَقَدْ عَلِمْتُ مَكَانَهَا. قَالَ:\n\" تُوشِكُ الظَّعِينَةُ أَنْ تَرْتَحِلَ مِنَ (الْحِيرَةِ) بِغَيْرِ جِوَارٍ حَتَّى تَطُوفَ بِالْبَيْتِ،\nوَلَتُفْتَحَنَّ عَلَيْنَا كُنُوزُ كِسْرَى بْنِ هُرْمُزَ \".\nقُلْتُ: كِسْرَى بْنُ هُرْمُزَ؟! قَالَ:\n_________\n(١) أي:ربع الغنيمة التي لم يقاتل مع أهلها،وإنما أكلها لرياسته.\n(٢) من هذا السؤال إلى آخر الحديث صحيح كما يأتي التنبيه عليه، فانتظر.","vol":"13","page":1106},{"text":"\" كِسْرَى بْنُ هُرْمُزَ، (مرتين)، وَلَيَفِيضَنَّ الْمَالُ حَتَّى يُهِمَّ الرَّجُلَ مَنْ يَقْبَلُ مِنْهُ\nمَالَهُ صَدَقَةً \"\nقَالَ عَدِيُّ بْنُ حَاتِمٍ: فَقَدْ رَأَيْتُ الظَّعِينَةَ تَرْحَلُ مِنَ (الْحِيرَةِ) بِغَيْرِ جِوَارٍ حَتَّى تَطُوفَ\nبِالْبَيْتِ، وَكُنْتُ فِي أَوَّلِ خَيْلٍ أَغَارَتْ عَلَى الْمَدَائِنِ عَلَى كُنُوزِ كِسْرَى بْنِ هُرْمُزَ،\nوَأَحْلِفُ بِاللَّهِ لَتَجِيئَنَّ الثَّالِثَةُ، إِنَّهُ لَقَوْلُ رَسُولِ اللَّهِ ﷺ.\nأخرجه ابن حبان في \"صحيحه\" (٢٢٨٠ - موارد، ١٥/٧١ - ٧٣ - الإحسان/\nالمؤسسة) - والسياق له -:أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى: حَدَّثَنَا إِسْحَاقُ بْنُ\nإِبْرَاهِيمَ الْمَرْوَزِيُّ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ عَنْ أَيُّوبَ ... به.\nومن طريق أبي يعلى أخرجه ابن عساكر في \"تاريخ دمشق\" (١١/٤٧١ -\n٤٧٢) - ومن طريق البغوي أيضًا - قال: نَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْمَرْوَزِيُّ ... به.\nوأخرجه ابن الأثير بإسناده في \"أسد الغابة\" (٣/٥٠٥) عن البغوي ... به.\nومن \"التاريخ\" صححت بعض الأخطاء واستدركت بعض الزيادات على \"الإحسان\".\n- تابعه ابن عون عن محمد ... به.\nأخرجه الدارقطني (٢/٢٢٢ رقم ٢٨)،وأحمد (٤/٢٥٨ و٣٧٨) عن أبن أبي\nعدي ومحمد بن عبد الله الأنصاري عنه.\n- وتابعه هشام بن حسان عن محمد بن سيرين ... به.\nأخرجه الحاكم (٤/٥١٨) من طريق موسى بن الحسن بن عباد: ثنا عبد الله\nابن بكر السهمي (الأصل: البيهقي) عنه.\n- وقتادة عن محمد بن سيرين ... به.\nأخرجه ابن عساكر من طريق عبد الله بن هشام أبي الحسن: حدثني أبي عن","vol":"13","page":1107},{"text":"محمد بن سيرين عن أبي عبيدة أو أبي عبيدة بن حذيفة - شك أبو الحسن - قال:\nكنت أسأل ...\nقلت: فهؤلاء أربعة من الثقات اتفقوا على روايته عن ابن سيرين عن أبي\nعبيدة عن عدي، وهم أربعة:\nأيوب السختياني، وعبد الله بن عون، وهشام بن حسان، وقتادة.\nوهؤلاء كلهم ثقات؛ فالإسناد جيد، لولا أنه اختلف على الثلاثة الأولين في\nإسناده، ووهاء السند بذلك إلى قتادة رابعهم، وإليم البيان:\nأولًا: أيوب؛ فقال أحمد (٤/٢٥٨): ثنا يونس: ثنا حماد - يعني: ابن زيد -:\nأنا أيوب عن محمد بن سيرين عن أبي عبيدة بن حذيفة عن رجل قال - يعني -\nكنت أسأل ... فأدخل (الرجل) بين أبي عبيدة وعدي.\nويونس هو: ابن محمد المؤدب.\nوتابعه سليمان بن حرب: نا حماد بن زيد ... به.\nأخرجه الدارقطني (رقم ٢٦ و٢٩)، والبيهقي في \"دلائل النبوة\" (٥/٣٤٢) .\nفقد خالف هذا الثقتان: يونس المؤدب وسليمان بن حرب - إسحاق بن\nإبراهيم المروزي - بزيادتهما عليه الرجل في الإسناد، وأنه هو الذي سأل عديًا،\nوليس أبا عبيدة.\nوإن مما لاشك فيه أن روايتهما مقدمة على روايته؛ لأنهما اثنان، وهو واحد،\nوكل منهما أوثق منه احنج بهما الشيخان دونه، ومعهما زيادة، وزيادة الثقة\nمقبولة، ولا سيما من اثنين على واحد! فكيف وقد توبعا من:","vol":"13","page":1108},{"text":"ثانيًا: ابن عون. فقال عبد الرحمن بن حماد الشعيثي: ثنا ابن عون عن محمد\nابن سيرين ... به لكنه قال:\nعن أبي عبيدة بن حذيفة عن رجل كان يسمى (اسمين)، أنه دخل على\nعدي بن حاتم ... \" فزاد (الرجل) وسماه!\nأخرجه أبو نعيم في \"دلائل النبوة\" (٤/٤٧٢ - ٤٧٣) .\nوالشعيثي - هذا -: ثقة؛ فهو مرجوح عند مخالفته للثقتين المتقدمين اللذين\nلم يذكرا (الرجل) . إلا أنه من جهة أخرى روايته هي الأرجح؛ لما تقدم، ويأتي\nمن المتابعين له؛ فتنبه.\nثالثًا: هشام بن حسان. قال أحمد (٤/٢٥٧ و٣٧٩): ثنا يزيد: أنا هشام ...\nبه مثل رواية يونس وسليمان المتقدمة.\nويزيد - وهو: ابن هارون الواسطي - أحفظ من عبد الله بن بكر السهمي؛،وإن\nكان ثقة - ولا سيما وفي الطريق إليه موسى بن الحسن بن عباد، وهو الملقب\nبـ (الجلاجلي) - ليس مشهورًا بالحفظ، ولم يذكر الحافظ الذهبي في ترجمته من\n\"السير\" غير قول الدارقطني فيه:\n\"لا بأس به\".\nرابعًا: مخالفة قتادة لا قيمة لها؛ لأنها لم تثبت عنه - كما سبقت الإشارة\nإلى ذلك -؛ فإن في الطريق إليه عبد الله بن هشام أبا الحسن، وهو ضعيف جدًا؛\nقال ابن أبي حاتم (٢/٢/١٩٣):\n\"سألت أبي عنه؟ فقال: هو متروك الحديث \".\nوشذ ابن حبان؛ فذكره في \"الثقات\" (٨/٣٤٧) !","vol":"13","page":1109},{"text":"إذا عرفت هذا؛ فمن المستغرب جدًا قول الحافظ ابن عبد البر في أول ترجمة\nعدي من \"الاستيعاب\":\n\"وخبره في قدومه على النبي ﷺ خبر عجيب فِي حَدِيثِ حسن صحيح من\nرواية قتادة عن ابن سيرين\"!\nإلا أن يقال: لعله وقف له على طريق أخرى صحيحة عن قتادة، فأقول:\nوهذا وإن كان ممكنًا بالنسبة لسعة حفظه؛ فإني مما أستبعده، ولئن ثبت؛ فالجواب\nما تقدم من أن الراجح من ذاك الاختلاف: ثبوت الرجل المجهول في الإسناد.\nويؤكده روايتان أخريان:\nالأولى: قال ابن أبي شيبة في \"المصنف\" (١٤/٣٢٤ - ٣٢٥)، وأحمد في\n\"المسند\" (٤/٣٧٩) حدثنا حسين بن محمد: أخبرنا جرير بن حازم عن محمد\nعن أبي عبيدة: أن رجلًا قال: ...\nوالأخرى: عن سعيد بن عبد الرحمن عن محمد بن سيرين عن أبي عبيدة\nابن حذيفة بن اليمان عن رجل كان يسمى (اسمين) أنه دخل على عدي بن\nحاتم ... فذكر الحديث بمعناه.\nهكذا أخرجه البيهقي في \"الدلائل\" (٥/٣٤٣) - عقب حديث حماد بن زيد\nالمتقدم - من طريق أحمد بن عبد الجبار قال: ثنا يونس بن بكير عن سعيد بن\nعبد الرحمن.\nقلت: وهذا إسناد جيد إلى الرجل؛ سعيد بن عبد الرحمن هذا هو: البصري\nأخو أبي حرة؛ ثقة، ومن دونه من رجال \"التهذيب\".\nوتخلص مما سبق من التخريج والتحقيق أن مدار إسناد هذه القصة على\nمحمد بن سيرين عن أبي عبيدة عن رجل عن عدي.","vol":"13","page":1110},{"text":"وبذلك يتبين لنا بعض الأخطاء والتي لا بد لي من بيانها:\nالخطأ الأول: ما وقع في \"موارد الظمآن\" (٢٢٨٠ - الطبعة السلفية) والطبعة\nالجديدة (٧/٢٥٥ - الثقافة العربية) من ذكر (الشعبي) بين أبي عبيدة وعدي.\nوكذلك وقع في \"الإحسان\" (٨/٢٣٩/٦٦٤٤ - طبع بيروت)، ومن الغريب أن\nالطابع وضعها بين معكوفتين [] ثم لم يبين من أين أخذها! ومن محاسن\nطبعة المؤسسة للكتاب أنها لم تقع فيه. وليس اعتمادي عليها في الجزم بخطئها،\nوإنما على ما تقدم من المصادر العديدة على اختلاف طرقها، وبخاصة على \"تاريخ\nابن عساكر\" الذي رواه من طريق أبي يعلى - شيخ ابن حبان -، وعلى رواية البغوي\nالذي رواه عن شيخ أبي يعلى (إسحاق بن إبراهيم المروزي) .\nالخطأ الثاني: قول الحاكم: \"حديث صحيح على شرط \"الشيخين\" وإن وافقه\nالذهبي؛ فإن أبا عبيدة بن حذيفة ليس من رجال الشيخي أولًا.\nثم هو ليس بالمشهور بالثقة والعدالة ثانيًا، ولم يوثقه غير ابن حبان وهو عندي\nوسط؛ كما بينت في \"تيسير الانتفاع\" يسر الله لي إتمامه بمنِّه وكرمه (*) .\nوهذا بالنسبة لإسناد الحاكم نفسه. وأما بالنسبة للأسانيد الأخرى فقد\nعرفت مما سبق أن بينه وبين عدي ذاك الرجل المجهول حتى اسمه (اسمين) !\nالخطأ الثالث: تجاهل المعلق على \"الإحسان\" وجود هذا الرجل في بعض المصادر\nالتي ذكرها، وتبعه على ذلك المعلقان على \"الموارد\"، وزادا عليه أنهما ذكرا رواية أبي\nنعيم والبيهقي التي فيها تسمية الرجل بـ (اسمين) ! الذي لا وجود له في شيء من\nكتب الرجال مما يؤكد جهالته، ولا بد أنهم وقفوا عنده وتساءلوا عنه - منا يقتضيه\nالبحث العلمي -، ولكنهم غضوا الطرف عنه وتجاهلوه، ولم يعلقوا عليه بشيء ينبئ\n_________\n(*) قد تم بفضل الله - فيما نعلم - ولم يطبع بعد. (الناشر) .","vol":"13","page":1111},{"text":"القارئ عن اهتمامهم به أولًا، وعن رأيهم في وجوده في الإسناد وإعلاله إياه ثانيًا.كل\nذلك لم يفعلوه، وتعاملوا مع الحديث كأن لا وجود له؛ فقووا إسناده! والله المستعان.\nإن أخشى ما أخشاه أن يكونوا أخذوا بسوط شهرة القصة في كتب السيرة\nوالتاريخ والتراجم؛ فحال ذلك بينهم وبين الإفصاح عن العلة الظاهرة الجلية - كما\nتقدم بيانه - حسب القواعد الحديثية. وليس بخاف على أحد من العارفين بهذا\nالعلم أنه لا تلازم بين الشهرة والصحة، فكم من أمور اشتهرت في بطون الكتب\nوعلى ألسنة الناس هي غير ثابتة في النقد العلمي! والمرجع في ذلك كله إلى\nالعلم، ولا شيء بعد ذلك.\nوقبل أن أمسك القلم عن جريانه ولا بد لي من التنبيه على أنه قد صح آخر\nالحديث من قوله ﷺ: لعدي:\n\"هل رأيت الحيرة ... \" إلى آخر الحديث.\nأخرجه البخاري في \"صحيحه\" (٣٥٩٥) من طريق أخرى عن عدي نحوه.\n<span data-type=\"title\" id=toc-6513>٦٤٨٩ </span>- (اللَّهُمَّ! أَبَا عَامِرٍ، اجْعَلْهُ فِي الْأَكْثَرِينَ يَوْمَ الْقِيَامَةِ. هَذَا أَوْ\nنَحْوَهُ) .\nمنكر بهذا اللفظ.\nأخرجه أبو يعلى في \"مسنده\" (١٣/١٨٧ - ١٨٨): حدَّثَنَا\nدَاوُدُ بْنُ عَمْرِو بْنِ زُهَيْرٍ الضَّبِّيُّ: حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ عَنْ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ\nنُعَيْمٍ عَنِ الضَّحَّاكِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَرْزَبٍ الْأَشْعَرِيِّ:\nأَنَّ رَسُولَ اللَّهِ ﷺ عَقَدَ يَوْمَ حُنَيْنٍ لِأَبِي عَامِرٍ الْأَشْعَرِيِّ عَلَى خَيْلِ الطَّلَبِ،\n_________\n(١) أسقطها المعلق على \"مسند أبي يعلى\"، وهو من سوء تصرفه؛ فإنها ثابتة في نسخة\nمن \"المسند\" - كما ذكر هو نفسه -، وهي في \"مسند أحمد\" أيضًا، والطبراني.\n(٢) الأصل: (نفسه)، والتصحيح من \"ابن حبان\" و\"المسند\".","vol":"13","page":1112},{"text":"فَلَمَّا انْهَزَمَتْ هَوَازِنُ؛ طَلَبَهَا حَتَّى أَدْرَكَ [ابْنَ] (١) دُرَيْدَ بْنَ الصِّمَّةِ، فَأَسْرَعَ بِهِ فرسُهُ،\nفَقَتَلَ ابْنُ دُرَيْدٍ أَبَا عَامِرٍ. قَالَ أَبُو مُوسَى: فَشَدَدْتُ عَلَى ابْنِ دُرَيْدٍ فَقَتَلْتُهُ، وَأَخَذْتُ\nاللِّوَاءَ، وَانْصَرَفْتُ بِالنَّاسِ إِلَى رَسُولِ اللَّهِ ﷺ، فَلَمَّا رَأَى اللِّوَاءَ بِيَدِي، قَالَ:\n\" أَبَا مُوسَى، قُتِلَ أَبُو عَامِرٍ؟ \"\nقُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ! قَالَ: فَرَفَعَ يَدَيْهِ يَدْعُو لَهُ يَقُولُ: ... فذكره.\nوأخرجه ابن حبان في \"صحيحه\" (٩/١٦١/٧١٤٧ - الإحسان)، وابن عساكر\n(١٨/١٥٨) من طريق أبي يعلى.. لم يذكر ابن حبان قوله: \"هذا أو نحوه\".\nوكذلك أخرجه أحمد (٤/٣٩٩): ثنا علي بن عبد الله: ثنا الوليد بن مسلم:\nثنا يحيى بن عبد العزيز الأردني ... به.\nقلت: والوليد بن مسلم: مدلس تدليس التسوية، ولم يصرح بسماع يحيى بن\nعبد العزيز من عبد الله بن نعيم، وغفل عن ذلك المعلق على \"أبي يعلى\"؛ فقال:\n\"إسناده حسن\". ثم ترجم لعبد الله بن نعيم، وذكر الخلاف فيه. ويبدو لي أنه\nوسط حسن الحديث إذا لم يخالف؛ فإن الذهبي قال في \"الميزان\":\n\"سئل عنه ابن معين فقال: مظلم. وقال غيره: صالح الحديث \".\nولخص ذلك في \"المغني\" فقال:\n\"تُكلم فيه\".\nوفَسّر بعض الحفاظ قول ابن معين: \"مظلم\" بأنه ليس بمشهور. ويؤيده قول أبي\nحاتم في ترجمة (سليمان بن شهاب): أن عبد الله: - هذا - مجهول كما في \"التهذيب\"\n(٦/٥٧) -، ولم أره في ترجمة سليمان هذا من \"الجرح والتعديل\". والله أعلم.\nوأما يحيى بن عبد العزيز - وهو: الأردني -؛ فهو أحسن حالًا من عبد الله بن\nنعيم؛ وإن قال ابن معين:","vol":"13","page":1113},{"text":"\"ما أعرفه\"؛ فقد عرفه أبو حاتم؛ فقال:\n\"ما بحديثه بأس\".\nوروى عنه ثلاثة من الثقات أحدهم الوليد بن مسلم هنا، وقد عرفت أنه\nدلس ما بين يحيى وعبد الله بن نعيم. وأما قول المعلق على \"مسند أبي يعلى\"\n(١٣/١٨٩):\n\"وقد صرح الوليد بالتحديث عند البخاري في \"التاريخ\".\nقلت: يشير بذلك إلى قول البخاري فيه (٣/١/٢١٥):\n\"وروى الوليد بن مسلم: حدثنا يحيى بن عبد العزيز ... \".\nقلت: ولم يسق المتن مطلقًا، ولا الإسناد بتمامه. فيؤخذ على المعلق غفلته\nعن أمرين أحدهما أهم من الآخر:\nأولًا: عزا التصريح المذكور للبخاري، وهو علقه ولم يسنده، فكان الأولى أن\nيعزوه لأحمد؛ لأنه أعلى طبقة وقد أسنده - كما رأيت -.\nثانيًا: - وهذا هو الأهم - أنه يجهل أن مثل هذا التصريح لا يفيد في الوليد بن\nمسلم؛ لأن تدليسه كان من النوع الذي يعرف عند العلماء بـ (تدليس التسوية)،\nوهو أن يسقط ما بين شيخه ومن روى الشيخ عنه، ولذلك قلت آنفًا:\n\"ولم يصرح بسماع يحيى ... من عبد الله ... \".\nويبدو لي من اطلاعي على تخريجات المذكور في بعض مطبوعاته، أنه لا\nيدري الفرق بين هذا التدليس،والتدليس الآخر المعروف بـ (تدليس الشيوخ) أو\nأنه يدري، ولكن لا يدري حقيقة تدليس الوليد بن مسلم، والأمثلة من تخريجاته","vol":"13","page":1114},{"text":"كثيرة لا حاجة لضرب الامثلة، فها هو المثال بين يديك، ولعله قد مضى له أمثلة\nأخرى.\nلكني قد وجدت للوليد متابعًا قويًا؛ فقال هشام بن عمار: ثنا يحيى بن\nحمزة: ثنا يحيى بن عبد العزيز ... به.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٢١/٦٨٨١) وقال:\n\"لا يروى عن الضحاك عن أبي موسى إلا بهذا الإسناد؛ تفردبه يحيى بن\nحمزة \".\nكذا قال! وفاتته رواية الوليد بن مسلم. ﴿وفوق كل ذي علم عليم﴾ .\nوحسّن الحافظ في \"الفتح\" (٨/٤٢ - ٤٣) إسناد الطبراني هذا، وقرن معه\n(ابن عائذ) . وهو في اقتصاره على التحسين يشير إلى الكلام الذي في راويه\n(عبد الله بن نعيم) المتقدم. وهو اللائق به - كما سبقت الإشارة إلى ذلك -.\nفقد يقال: إذا كان الأمر كذلك؛ فما وجه إيرادك لحديثه هنا دون \"الصحيحة\"؟\nوالجواب: لقد استرعى انتباهي أمران، أحدهما في هذه الطريق، والآخر في\nطريق أخرى أصح من هذه.\nأما الأول: فهو قوله في آخر الحديث: \"هذا أو نحوه\"،فانتبهتُ إلى أن الراوي\nشك في ضبطه لفظ دعاء النبي ﷺ، واقترن معه الكلام الذي قيل فيه.\nوأما الآخر: فهو أن القصة جاءت بإسناد صحيح جدًا عن أبي بردة عن أبي\nموسى بأتم من هذه، وفيها:\nفَدَعَا ﷺ بِمَاءٍ فَتَوَضَّأَ، ثُمَّ رَفَعَ يَدَيْهِ فَقَالَ:\n\"اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ \" - وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ - ثم قال:","vol":"13","page":1115},{"text":"\"اللَّهُمَّ اجْعَلْهُ يَوْمَ الْقِيَامَةِ فَوْقَ كَثِيرٍ مِنْ خَلْقِكَ مِنْ النَّاسِ ... \".\nأخرجه البخاري (٤٣٢٣)، ومسلم (٧/١٧٠ - ١٧١)، والنسائي في \"السنن\nالكبرى\" (٥/٢٤٠ - ٢٤١)، والبيهقي في \"الدلائل\" (٥/١٥٢ - ١٥٣)، وأبو يعلى\n(١٣/٢٩٩ - ٣٠١)، وعنه ابن حبان (٩/١٦٣ - ١٦٤ - الإحسان) كلهم من طريق\nأبي أسامة عن بريد بن عبد الله عن أبي بردة ... به.\nقلت: ففي هذا الحديث الصحيح أن دعاء النبي ﷺ لأبي عامر رضي الله\nعنه كان بلفظ:\n\"فوق كثير ... \".\nفهذا مما يؤكد أن راوي حديث الترجمة - وهو عبد الله بن نعيم - على الغالب\nلم يضبط لفظ الحديث؛ كما أشار إلى ذلك في آخره: \"هذا أو نحوه\"، ولعله أراد\nأن يقول: \"فوق\" مكان \"في\" و\"كثير\" فقال: \"الأكثرين\"، فلم تساعده الحافظة؛\nفخالف الثقة؛ فكان لذلك حديثه منكرًا، ولا يخفى الفرق الشاسع بين اللفظين\nعند ذوي الألباب.\nوإن مما يؤكد نكارته أن الدعاء لصحابي ما، بأن يجعله في الأكثرين يوم القيامة\nليس منقبة له، فتأمل تجده ظاهرًا جدًا.\nإذا عرفت هذا؛ فالعجب من أناس يتولّون تخريج الأحاديث، وتمييز صحيحها\nمن ضعيفها، ولا فقه عندهم في متونها يساعدهم على معرفة الشاذ والمنكر من\nالحديث. فانظر مثلًا إلى المعلق على هذا الحديث في \"الإحسان\" (١٦/١٦٤)\nيقول - ولا أدري أهو شعيب نفسه أو أحد أعوانه -:\n\"حديث صحيح\"!","vol":"13","page":1116},{"text":"دون أن ينظر أو ينتبه للنكارة في الجملة المذكورة آنفًا المخالفة للحديث الصحيح\nالآتي بعد خمسة احاديث (٧١٩٨) عنده!\nومثله أسوأ منه المعلق على حديث الترجمة في \"مسند أبي يعلى\"؛ فإنه\nبعد أن عزاه لأحمد وابن عساكر عزاه للشيخين أيضًا دون أن ينتبه أيضًا للفرق\nالمذكور آنفًا.والله المستعان.\n<span data-type=\"title\" id=toc-6514>٦٤٩٠ </span>- (يُنْصَبُ للكافرِ يوَم القيامةِ مِقْدارُ خمسينَ ألفَ سنةٍ، وإنَّ\nالكافر لَيَرَى جهنمَ ويظنُّ أنها مواقِعَتُهُ من مسيرةِ أربعين سنةً) .\nضعيف.\nأخرجه ابن حبان في\" صحيحه\" (٢٥٨١ - موارد): أخبرنا ابن سلم:\nحدثنا حرملة بن يحيى: حدثنا ابن وهب: أخبرني عمرو بن الحارث: أن أبا\nالسمح حدثه عن ابن حجيرة عن أبي هريرة عن النبي ﷺ أنه قال: ... فذكره.\nقلت: وهذا إسناد ظاهر الجودة، رجاله ثقات؛ لكنه معلول بأبي السمح\n- واسمه: دراج -؛ فإنه مختلف فيه، وتوسط فيه أبو داود فقال:\n\"مستقيم الحديث إلا ما كان عن أبي الهيثم\". وتبناه الحافظ، فقال:\n\"صدوق، فِي حَدِيثِه عن أبي الهيثم ضعف \".\nوعليه يكون الإسناد حسنًا؛ لأنه ليس من حديثه عن أبي الهيثم، وهو ما\nصرح به المعلق على \"الإحسان\" (١٦/٣٤٩)، ثم في \"الموارد\" (٢/١١٦٤)، لكن\nخفيت عليه العلة، وهي الشذوذ في الإسناد، حيث ذكر فيه (ابن حجيرة) - واسمه:\n(عبد الرحمن) وهو ثقة - مكان أبي الهيثم - واسمه: (سليمان بن عمرو العتواري)،\nوهذا هو المحفوظ عن دراج عنه -،وقال: \"عن أبي سعيد\" مكان أبي هريرة: فقال\nابن جرير الطبري في \"التفسير\" (١٥/١٧٣): حدثني يونس قال: أخبرنا ابن وهب","vol":"13","page":1117},{"text":"قال: أخبرني عمرو بن الحارث عن دَرَّاج عَنْ أَبِي الْهَيْثَمِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ.\nوتابعه أزهر بن نصر: ثنا عبد الله بن وهب ... به.\nأخرجه الحاكم (٤/٥٩٧) وصححه! ووافقه الذهبي!\nوتابع (عَمرَو بنَ الحارث) ابنُ لهيعة:ثنا دراج ... به.\nأخرجه أحمد (٣/٧٥)،وأبو يعلى (٢/٥٢٤/١٣٨٥)، أخرجاه مع جملة\nأحاديث بهذا الإسناد الواحد، وأخرج ابن عدي في \"الكامل\" طائفة كبيرة منها\n(٣/١١٣ - ١١٥) جُلّها من طريق ابن وهب، واستنكرها.\nوبهذا التخريج والتتبُّع لطرق الحديث انكشفت العلة، وتبين أن الحديثَ\nحديثُ دراج عن أبي الهيثم عن أبي سعيد، وليس حديث دراج عن ابن حجيرة\nعن أبي هريرة.\nفإن قيل: هذا ظاهر جدًا،ولكن ممن الخطأ؟\nفأقول - وبالله التوفيق -: الذي يغلب على الظن أنه من حرملة بن يحيى؛ فإنه\nوإن كان ثقة من شيوخ مسلم، فله غرائب، قال الذهبي في \"المغني في الضعفاء\":\n\"صدوق يغرب، قال أبو حاتم: لا يحتج به. وقال عبد الله بن محمد\nالفرهاذاني: ضعيف (١) . وقال ابن عدي: قد تبحرت فِي حَدِيثِه، وفتشته الكثير،\nفلم أجد له ما يجب أن يضعف من أجله \".\nقلت: فالأصل في مثله أن يحتج به - وهذا ما صنعه الإمام مسلم -؛ ولكن\n_________\n(١) هكذا في \"الكامل\"، وكذلك وقع في نقل الحافظ المزي عنه في \"تهذيبه\" وهو\nالصواب. ووقع في \"تهذيب الحافظ\": \"صعب\". وهذا تحريف خفي على المعلق على\n\"الكامل\" فنقله عنه مشككًا في صحة اللفظ الأول!","vol":"13","page":1118},{"text":"هذا لا يعني أنه لا يُتَّقى من حديثه ما ظهر أنه أخطأ فيه، كهذا؛ قد خالفه من هو\nأوثق منه - ألا وهو يونس بن عبد الأعلى الصدفي -؛ كما تقدم في رواية ابن جرير\nالطبري عنه. فإذا اختلفا في إسناد ما؛ كان الفلج له عليه، لا يشك في ذلك كل\nمن كان على علم بأقوال العلماء فيهما. يكفي في ذلك أن حرملة قد أورده\nالعقيلي في \"الضعفاء\"، ثم ابن عدي - كما سبق -، مع جرح أبي حاتم إياه - كما\nعلمت -، بخلاف يونس فلم يورداه في كتابيهما،ولا جرحه أحد، وتأمل الفرق\nبين ترجمتيهما عند الحافظين الذهبي والعسقلاني؛ فقال الذهبي في \"الكاشف\":\n\"حرملة بن يحيى ... صدوق من أوعية العلم، وقال أبو حاتم: لا يحتج به \".\nوقال:\n\"يونس بن عبد الأعلى ... ثقة فقيه محدث مقرئ من العقلاء النبلاء\".\nوقال الحافظ في هذا:\n\"ثقة\". أي: هو من المرتبة الثالثة.\nوقال في (حرملة):\n\"صدوق\". أي: من المرتبة الرابعة.\nوثمة مرجح آخر لرواية يونس على حرملة، وهو متابعة ابن لهيعة المتقدمة،\nعلى لين فيه، ولكنه يستشهد به؛ لأنه صدوق في نفسه - كما هو معلوم -.\nولا يفوتني أن أذكر أنه من المحتمل أن لا يكون الخطأ المذكور من حرملة\nنفسه، وإنما هو من بعض رواة كتاب ابن حبان أو نساخه، وإن مما يساعد على ذلك\nأني رأيت الحافظ السيوطي قد أورد الحديث في \"الجامع الكبير\" (٢/١٠١٧ -\nالمصورة) من حديث أبي سعيد معزوًا لجمع منهم ابن حبان، وكذلك فعل في","vol":"13","page":1119},{"text":"\"الدر المنثور\" (٤/٢٢٨)، إلا أنه من الممكن أن يقال: إن هذا من تساهل السيوطي\nفي التخريج؛ حمل رواية ابن حبان التي عن أبي هريرة على رواية الجماعة التي\nعن أبي سعيد؛ لأنه لم يكن في صدد التمييز والتحقيق. والله أعلم.\nفإن قيل:ما ثمرة ترجيح رواية يونس على رواية حرملة، ما دام أن شيخ دراج،\nأبا الهيثم - ثقة كما ذكرت فيما سبق -؟\nقلت: الجواب فيما تقدم في مطلع التخريج من قول أبي داود في (دراج):\n\"مستقيم الحديث إلا ما كان عن أبي الهيثم\".\nعلى أن بعض العلماء يضعّفون دراجًا مطلقًا. والله أعلم.\nوالحديث أورده ابن كثير في تفسير سورة الكهف، من رواية ابن جرير وأحمد\nبسنديهما، ساكتًا عنهما؛ فتوهم الشيخان الحلبيان - لجهلهما - سكوته تصحيحًا\nله، فذكراه في \"مختصر تفسير ابن كثير\"، وقد نصا في المقدمة أنهما لا يذكران\nمن الحديث إلا ما صح عنه ﷺ. وكنا نودّ أن يتمكنا من الوفاء بما وعدا، وهيهات\nهيهات؛ ففاقد الشيء لا يعطيه، وأحدهما قد انتقل من هذه الدنيا - نسأل الله له\nالرحمة والمغفرة -، والآخر لا يزال حيًا؛ فلعله يتوب إلى الله،ويصحح موقفه مع\nأحاديث رسول الله ﷺ؛ مذكّرين له بقوله تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ\nإِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا﴾ .\n<span data-type=\"title\" id=toc-6515>٦٤٩١ </span>- (إِنَّ لِكُلِّ نَبِيٍّ يَوْمَ الْقِيَامَةِ مِنْبَرًا مِنْ نُورٍ، وَإِنِّي لَعَلَى أَطْوَلِهَا\nوَأَنْوِرِهَا، فَيَجِيءُ مُنَادٍ يُنَادِي: أَيْنَ النَّبِيُّ الْأُمِّيُّ؟ قَالَ: فَيَقُولُ الْأَنْبِيَاءُ:\nكُلُّنَا نَبِيٌّ أُمِّيٌّ، فَإِلَى أَيِّنَا أُرْسِلَ؟ فَيَرْجِعُ الثَّانِيَةَ فَيَقُولُ: أَيْنَ النَّبِيُّ\nالْعَرَبِيُّ؟ قَالَ: فَيَنْزِلُ مُحَمَّدٌ حَتَّى يَأْتِيَ بَابَ الْجَنَّةِ فَيَقْرَعَهُ فَيَقُولُ: مَنْ؟","vol":"13","page":1120},{"text":"فَيَقُولُ: مُحَمَّدٌ - أَوْ أَحْمَدُ -، فَيُقَالُ: أَوَقَدْ أُرْسِلَ إِلَيْهِ؟ فَيَقُولُ: نَعَمْ.\nفَيُفْتَحُ لَهُ فَيَدْخُلُ، فَيَتَجَلَّى لَهُ الرَّبُّ، وَلَا يَتَجَلَّى لِنَبِيٍّ قَبْلَهُ، فَيَخِرُّ لِلَّهِ\nسَاجِدًا، وَيَحْمَدُهُ بِمَحَامِدَ لَمْ يَحْمَدْهُ أَحَدٌ مِمَّنْ كَانَ قَبْلَهُ، وَلَنْ\nيَحْمَدَهُ أَحَدٌ بِهَا مِمَّنْ كَانَ بَعْدَهُ، فَيُقَالُ لَهُ: مُحَمَّدُ ارْفَعْ رَأْسَكَ، تَكَلَّمْ\nتُسْمَعْ، وَاشْفَعْ تُشَفَّعْ، ... فذكر الحديث) .\nمنكر بهذا السياق.\nأخرجه ابن حبان (٦٤٣ - ٦٤٤ - موارد): أَخْبَرَنَا أَبُو\nخَلِيفَةَ: حَدَّثَنَا عَلِيُّ بْنُ الْمَدِينِيِّ: حَدَّثَنَا كَثِيرُ بْنُ حَبِيبٍ اللَّيْثِيُّ أَبُو سَعِيدٍ: حَدَّثَنَا\nثَابِتٌ الْبُنَانِيُّ عَنْ أَنَسِ بْنِ مَالِكٍ مرفوعًا.\nقلت: وهذ إسناد رجاله ثقات معروفون؛ غيركثير بن حبيب هذا لم يوثقه\nكثير أحد، غير ابن حبان فذكره في \"الثقات\" (٧/٣٥٤)، وقال ابن أبي حاتم\n(٣/٢/١٥٠) عن أبيه:\n\"لا بأس به\".\nوهذا يعني عنده - كما نص في (باب درجات رواة الآثار) (١/٣٧) - أنه ممن\nيكتب حديثه وينظر فيه، وهي المنزلة الثانية.\nقلت: فمثله حديثه مرشح ليكون حسنًا أو ضعيفًا، حسبما يحيط به من أمور\nمقويات، أو موهنات. وأرى أن الوهن في متنه ظاهر، والفضل في ذلك يعود إلى\nالحافظ الذهبي النَّقّاد، فإنه ساق الحديث في ترجمته من \"الميزان\"، وقال عقبه:\n\"هذا حديث غريب جدًا، في \"الرؤية\" لأبي نعيم \".\nثم قال عقبه:\n\"كثير بن حبيب عن ثابت، وعنه الصلت بن مسعود بخبر موضوع، وهو الأول \".","vol":"13","page":1121},{"text":"والخبر المشار إليه لم أعرفه. الصلت بن مسعود: ثقة من شيوخ مسلم؛ فالعلة\nمن كثير بن حبيب، فكأنه لذلك أشار في \"الكاشف\" إلى تليين توثيقه بقوله:\n\"وُثِّق\".\nهذا وقد تأملت فِي حَدِيثِ الترجمة، فوجدت فيه غرائب تفرد بها المذكور\nدون كل الثقات الذين رووا حديث الشفاعة بطوله، ومن طرق عن أنس وغيره من\nالصحابة في \"الصحيحين\" وغيرهما، وقد أخرج الكثير الطيب منها ابن خزيمة في\n(التوحيد) من \"صحيحه\".\nمن ذلك: إخباره عن الأنبياء أن كلًا منهم نبي أمي! وهذا خلاف الصفة\nالتي اختص بها نبينا ﷺ.\nوقوله في خزنة الجنة أنهم قالوا: \"أوقد أرسل إليه؟ \".؛ فإنه من المستبعد\nجدًا أن لا يكونوا قد علموا برسالته ﷺ، وقد انتهت وظيفة الرسل، وحان وقت\nدخول الجنة. وغالب الظن أنه دخل عليه حديث فِي حَدِيثِ؛ فإن هذه الجملة\nثبتت في فصة المعراج، ففيها قال ﷺ:\n\"فَانْطَلَقَ بِي جِبْرِيلُ حَتَّى أَتَى السَّمَاءَ الدُّنْيَا، فَاسْتَفْتَحَ فَقِيلَ: مَنْ هَذَا؟ قَالَ:\nجِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ ... \".\nالحديث بطوله.\nأخرجه مسلم (١/٩٩ - ١٠٠)، وأبو عوانة (١/١٢٦ - ١٢٨) من طريق حماج\nابن سلمة: حدثنا ثابت البناني عن أنس بن مالك ... به.\nوأخرجه مسلم وأبو عوانة والبخاري أيضًا (٣٨٨٧)، وابن حبان (١/١٢٨/١٣١)\nمن طريق قتادة عن أنس عن مالك بن صعصعة ... به.","vol":"13","page":1122},{"text":"قلت فالظاهر أن ابن حبيب هذا خلط بين هذا وبين حديث الشفاعة؛\nفأدخل هذه الجملة فيه. والله أعلم.\nوإذا كان العلماء قد تأولوها في هذا الحديث الصحيح بأن المراد أرسل إليه؛\nليعرج به إلى السماء؛ كما قال ابن حبان (١/١٣٣)، وتبعه الحافظ في \"الفتح\"\n(٧/٢٠٩)، وقال:\n\"ليس المراد أصل البعث؛ لأن ذلك كان قد اشتهر في الملكوت الأعلى \".\nقلت: ومثل هذا التأويل إذا كان في هذا الحديث الصحيح؛ فليس مقبولًا\nنحوه في هذا الحديث المنكر، كأن يقال مثلًا: أي أرسل إليه؛ ليدخل الجنة.\nوالله أعلم.\nوقد يكون هنالك أمور اخرى مستنكرة، قد تظهر؛ إذا ما أمعن النظر، وفيما\nذكرت كفاية. والله ولي التوفيق.\nوإن من تفاهة التحقيق أن المعلق على \"الإحسان\" (١٤/٤٠١ - طبعة المؤسسة) مع\nتحسينه لإسناد الحديث، ونقله استغراب الذهبي الشديد للحديث؛ عقّب عليه بقوله:\n\"أخرجه البخاري (٧٥١٠)، ومسلم (١٩٣ و٣٢٦)، وابن خزيمة في \"التوحيد\"\n(ص ٢٩٩) من طرق عن حماد بن زيد، عن معبد بن هلال العنزي عن أنس بن\nمالك \".\nوهو يشير إلى حديث الشفاعة الطويل، وليس فيه شيء مما في هذا الحديث\nالمنكر المذكور هنا إلا كلمات قليلة، فيال لها من غفلة، ما تَصْدُر إلا من مبتدئ في\nهذا العلم؛ كالمعلقين الثلاثة على طبعتهم المزوقة لكتاب \"الترغيب\" للمنذري!\nولذلك حسّنوه تقليدًا منهم للمعقب المشار إليه. والله المستعان.","vol":"13","page":1123},{"text":"<span data-type=\"title\" id=toc-6516>٦٤٩٢ </span>- (نعمْ، وذلك أنَّ فيها التوراة، وعصا موسى، ورّضْراضَ (١)\nالألواحِ، ومائدةَ سليمانَ بنِ داودَ في غارٍ من غيرانِها، ما من سحابةٍ\nتُشْرِفُ عليها من وجهٍ من الوجوهِ إلا فرَّغتْ ما فيها من البركةِ في ذلك\nالوادي، ولا تذهبُ الأيامُ ولا الليالي حتى يسكُنَها رجلٌ من عِتْرَتي،\nاسمُه اسمي، واسمُ أبيه اسمُ أبي، يُشْبِهُ خَلْقُهُ خَلْقي، وخُلُقُه خُلُقي،\nيملأُ الدنيا قِسطًا كما ملئتْ ظلمًا وجَوْرًا. يعني: مدينة أنطاكية) .\nمنكر جدًا.\nأخرجه الخطيب في \"تاريخ بغداد\" (٩/٤٧١)، ومن طريقه ابن\nالجوزي في \"الموضوعات\" (٢/٥٦ - ٥٧)، والذهبي في \"تذكرة الحفاظ\" (١/٧٦٥)\nمن طريق عبد الله بن السري المدائني عن أبي عمر البزاز عن مجالد بن سعيد\nعن الشعبي عن تميم الداري قال:\nقلت: يا رسول الله! ما رأيت للروم مدينة مثل مدينة يقال لها (أنطاكية)، وما\nرأيت أكثر مطرًا منها، فقال النبي ﷺ: ... فذكره. وقال الذهبي:\n\"هذا حديث منكر ضعيف الاسناد \". ولم يبين علته.\nوأما ابن الجوزي فقال:\n\"هذا حديث لا يصح عن رسول الله ﷺ. قال ابن حبان: عبد الله بن السري\nيروي عن أبي عمران الجوني العجائب التى لا يشك أنها موضوعة، لا يحل ذكره\nإلا على سبيل الإخبار عن أمره \".\nقلت: كذا قال ابن حبان في ترجمة (عبد الله بن السري) هذا من \"الضعفاء\"\n(٢/٣٣ - ٣٤)، وقد تحرّف عليه (أبو عمر البزاز) إلى (أبي عمران الجوني)، وهذا\n_________\n(١) هي الحصا الصغار. كما في \"النهاية\".","vol":"13","page":1124},{"text":"تابعي معروف - اسمه: عبد الملك بن حبيب - ما يدركه مثل (عبد الله بن السري)،\nوقد ذكره ابن حبان نفسه في طبقة (تبع أتباع التابعين) من \"الثقات\" أيضًا\nفتناقض! وذكره الحافظ في الطبقة التاسعة من \"التقريب\" وهي عنده الطبقة\nالصغرى من أتباع التابعين. ولهذا قال الذهبي في ترجمة (عبد الله بن السري [ق]\nالمدائني ثم الانطاكي عن أبى عمران الجوني، وعنه خلف بن تميم:\n\"قلت: هذا الجوني ما أعتقد أنه (عبد الملك بن حبيب) التابعي المشهور، بل\nواحد مجهول، لان التابعي لم يدركه ابن السري، ولان المجهول قد روى - كما ترى -\nعن مجالد، وهو أصغر من عبد الملك. (ثم ذكر اتهام ابن حبان إياه بالوضع، مع\nالحديث، مع ذكر ابن الجوزي إياه في \"الموضوعات\" ثم قال:)\n\"قال شيخنا أبو الحجاج: صوابه أبو عمر البزاز. وهو حفص بن سليمان\nالقارئ\".\nونقله عنه السيوطي في \"اللآلي\" (١/٤٦٤) وأقره.\nقلت: وأنا أخرج هذا الحديث استغربت أمورًا صدَرَت من بعض الحفاظ:\nالأول: ابن الجوزي، وذلك من ناحيتين:\nالأولى: أنه ساق الحديث من طريق الخطيب - كما تقدم -، وفي إسناده (أبو\nعمر البزاز) فقط؛ لكنه أدرج عقبه في السند فقال: \"وفي رواية عن أبي عمران\nالجوني \"؛ فأوهم أنها رواية للخطيب - وليس كذلك -، وإنما هي هي لابن حبان فقط - كما\nعرفت -.\nوالأخرى: أنه نقل إعلال ابن حبان إياه بـ (عبد الله بن السري) ثم مضى ولم\nيعلق عليه بشيء. وهذا معناه أنه موافق له على تضعيفه لعبد الله، ويؤيده أنه أورده","vol":"13","page":1125},{"text":"هو بدوره في كتابه \"الضعفاء\" (٢/١٢٤)، وهذا - فيما أرى - خطأ، والصواب أن\nالرجل صدوق؛ كما قال الذهبي في \"الكاشف\" وتبعه الحافظ، لكنه زاد فقال:\nروى مناكير كثيرة تفرد بها \".\nوالحق أنه بريء الذمة من هذه المناكير؛ فقد صرح ابن عدي في ترجمته\nمن \"الكامل\" أن العلة فيها من غيره، وأنه لا بأس به. ومنها حديث اللعن المخرج\nفي المجلد الرابع برقم (١٥٠٧)؛ فإن العلة فيه ممن فوقه - كما بينت هناك -؛ لكن\nوقع مني سهو - أرجو أن يغفره الله لي -، وهو أنني قلت بأن عبد الله هذا\nضعيف. ولعلي كنت متأثرًا بقول الذهبي في \"المغني\": \"ضعفوه\"، وباتهام\nالحافظ إياه بالمناكير، والآن فقد تبين أن الرجل صدوق، وأن المناكير من غيره\nكهذا الحديث، فالعلة من شيخه أبي عمر البزاز (حفص بن سليمان)، فإنه\nمتروك مع كونه إمامًا في القراءة.\nالثاني: الحافظ الذهبي؛ فإنه رمز في ترجمته المتقدمة أنه من رجال ابن\nماجه - وهذا صحيح -، وأنه روى عنده عن أبي عمران الجوني، وعنه خلف بن\nتميم. وهذا غير صحيح؛ وإنما روى خلف عن عبد الله بن السري عن محمد بن\nالمنكدر عن جابر حديث اللعن المشار إليه آنفًا، فهو الذي رواه ابن ماجه (٢٦٣) .\nوزيادة في الإفادة أقول: قال الحافظ المزي (١٥/١٦):\n\"هكذا رواه خلف بن تميم عن عبد الله بن السري، وقد أسقط منه إسناده\nثلاثة رجال ضعفاء \".\nثم ساق إسناده من طريق الطبراني بإثبات الضعفاء الثلاثة بين عبد الله بن\nالسري ومحمد بن المنكدر؛ الأمر الذي يؤكد ما ذكرته آنفًا: أن العلة من فوق.\nالثالث: ابن عراق في \"تنزيه الشريعة\"؛ فإنه مع كونه أورد الحديث في","vol":"13","page":1126},{"text":"\"الفصل الأول\" - إشارة منه إلى إقراره لابن الجوزي ثم للسيوطي على حكمهما\nعلى الحديث بالوضع -، فإنه لم يزد على قوله عقبه:\n\" (حب) وفيه عبد الله بن السري المدائني \"!\nوهذا مما لا يحتاج إلى تعليق!!\n<span data-type=\"title\" id=toc-6517>٦٤٩٣ </span>- (مَنْ قَالَ بَعْدَ مَا يَقْضِي الْجُمُعَةَ: سُبْحَانَ اللَّهِ الْعَظِيمِ وَبِحَمْدِهِ؛\nمِائَةَ مَرَّةٍ، غَفَرَ اللَّهُ لَهُ [مائةَ] أَلْفِ ذَنْبٍ، وَلِوَالِدَيْهِ أَرْبَعَةً وَعِشْرِينَ أَلْفَ\nذَنْبٍ) .\nمنكر.\nأخرجه ابن السني في \"عمل اليوم والليلة\" (١٢٢/٣٧١) من طريق\nعلي بن معبد (الأصل: سعيد): حدثنا سُلَيْمَانُ بْنُ عِمْرَانَ الْمَذْحِجِيُّ عَنْ إِسْحَاقَ\nابْنِ إِبْرَاهِيمَ عَنْ أَبِي جَمْرَةَ الضُّبَعِيِّ عَنِ ابْنِ عَبَّاسٍ مرفوعًا.\nقلت: وهذا إسناد مظلم، لم أعرفه، وفي طبقته: إسحاق بن إبراهيم عن\nالزهري. وعنه معاوية بن صالح.قال أبو حاتم:\n\"مجهول\".\nوأما ابن حبان؛ فذكره في \"الثقات\" على قاعدته المعروفة؛ أورده في (أتباع\nالتابعين) (٦/٥١) فحيتمل أنه هذا.\nومثله الراوي عنه سليمان بن عمران المذحجي، وفي طبقته سليمان بن\nعمران، روى عن حفص بن غياث. روى عنه زهير بن عباد الرواسي؛ منا في\n\"جرح ابن أبي حاتم\"، وقال:\n\"دل حديثه على أن الرجل ليس بصدوق\".","vol":"13","page":1127},{"text":"قلت: وهذا القول يصدق على راوي هذا الحديث؛ لكن التهمة تتردد بين\nهذا وشيخه.والله أعلم.\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لابن السني والديلمي، وسكت\nعنه كغالب عادته، والزيادة منه.\n<span data-type=\"title\" id=toc-6518>٦٤٩٤ </span>- (إنَّ مِنَ السُّنَّةِ أَنْ لَا تَعْتَمِدَ عَلَى يَدَيْكَ حِينَ تُرِيدُ أَنْ تَقُومَ\nبَعْدَ الْقُعُودِ فِى الرَّكْعَتَيْنِ) .\nمنكر.\nأخرجه ابن عدي في ترجمة (عبد الرحمن بن إسحاق الوسطي)\nمن طريق ابْن فُضَيْلٍ عَنْه عَنِ النُّعْمَانِ بْنِ سَعْدٍ عَنْ عَلِىٍّ قَالَ: ... فذكره.\nقلت: وهذا إسناد واهٍ جدًا، الواسطي هذا: قال أحمد والبخاري:\n\"منكر الحديث\".\nرواه عنهما ابن عدي.وقول البخاري في \"التاريخ الكبير\" (٣/١/٢٥٩) .\nوروى عبد الله بن أحمد في \"كتاب العلل\" (١/٣٣٤) عن أبيه أنه قال فيه:\n\"متروك الحديث\".\nقلت: وهو ممن اتفقوا على تضعيفه - كما قال النووي -، وذلك لكثرة مناكيره،\nومن ذلك حديثه عن علي أيضًا:\n\"السنة وضع الكف على الكف في الصلاة تحت السرة \".\nوهومخرج في \"ضعيف أبي داود\" (١٢٨ و١٣١) .","vol":"13","page":1128},{"text":"<span data-type=\"title\" id=toc-6519>٦٤٩٥ </span>- (مَا تَحَابَّ رَجُلانِ فِي اللَّهِ؛ إِلا وَضَعَ اللَّهُ لَهُمَا كُرْسِيًّا فَأُجْلِسَا\nعَلَيْهِ، حَتَّى يَفْرُغَ اللَّهُ ﷿ مِنَ الْحِسَابِ) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٢٠/٣٦/٥٢): حَدَّثَنَا مُحَمَّدُ","vol":"13","page":1128},{"text":"ابن عُثْمَانَ بن أَبِي شَيْبَةَ: حَدَّثَنَا عُقْبَةُ بن مُكْرَمٍ: حَدَّثَنَا يُونُسُ بن بُكَيْرٍ: حَدَّثَنَا زِيَادُ بن\nالْمُنْذِرِ عَنْ نَافِعِ بن الْحَارِثِ عَنْ بَعْضِ أَصْحَابِ النَّبِيِّ ﷺ عَنْ أَبِي عُبَيْدَةَ بن الْجَرَّاحِ\nقَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: ... فذكره. فَقَالَ مُعَاذُ بن جَبَلٍ: صَدَقَ أَبُو عُبَيْدَةَ.\nقلت: وهذا إسناد موضوع؛ فيه آفات:\nالأولى: نافع بن الحارث - وهو: أبو داود الأعمى -، وبه اعله الهيثمي؛ فقال\n(١٠/٢٧٨):\n\"رواه الطبراني، وفيه أبو داود الأعمى؛ كذاب\".\nالثانية: زياد بن المنذر أبو الجارود الأعمى: قال الحافظ:\n\"رافضي: كذبه يحيى بن معين \".\nالثالثة: محمد بن عثمان هذا مع كونه من الحفاظ ففيه كلام كثير. وقال\nالذهبي في \"المغني\":\n\"حافظ، وثقة جزرة، وكذبه عبد الله بن أحمد \".\nومن هذا تعلم ما في سكوت الزبيدي في \"شرح الإحياء\" (٦/١٧٥) من\nالتقصير؛ إن لم أقل من التضليل للقراء والتغرير!\n(تنبيه) ترجم الطبراني لهذا الحديث بقوله:\n\"ما أسند أبو عبيدة بن الجراح عن معاذ \"!\nفتعقبه أخونا الفاضل حمدي السلفي بأن الحديث لم يروه أبو عبيدة عن\nمعاذ، وإنما روياه معًا عن النَّبِيِّ ﷺ، فكان الصواب أن يكون العنوان: ما رواه\nبعض أصحاب النَّبِيِّ ﷺ عن معاذ.\nوأقول: والاصوب أن يضم أبو عبيدة إلى معاذ.","vol":"13","page":1129},{"text":"<span data-type=\"title\" id=toc-6520>٦٤٩٦ </span>- (اغْسِلْنَهَا، ثَلاثًا، أَوْ خَمْسًا، أَوْ سَبْعًا، وَاجْعَلْنَ لَهَا ثَلاثَةَ\nقُرُونٍ. يعني: ابنةَ له ﷺ تُوُفيتْ) .\nشاذ بلفظ الأمر في (القرون) .\nأخرجه ابن حبان في \"صحيحه\" (٥/١٥/\n٣٠٢٢)، والطبراني في \"المعجم الكبير\" (٢٥/٤٩ - ٥٠) من طريق حَمَّاد بن سَلَمَةَ\nعَنْ أَيُّوبَ، وَهِشَامٍ، وَحَبِيبٍ عَنْ مُحَمَّدِ بن سِيرِينَ عَنْ أُمِّ عَطِيَّةَ قَالَتْ:\nتُوُفِّيَتْ ابنةٌ لرسولِ ﷺ، فَقَالَ:\n\"اغْسِلْنَهَا بِالْمَاءِ وَالسِّدْرِ ثَلاثًا، أَوْ خَمْسًا، أَوْ أَكْثَرَ مِنْ ذَلِكَ - إِنْ رَأَيْتُنَّ ذلك -،\nوَاجْعَلْنَ فِي آخِرِهِنَّ شَيْئًا مِنْ كَافُورٍ، فَإِذَا فَرَغْتُنَّ؛ فَائْذَنَّنِي.\nفَآذَنَّاهُ، فَأَلْقَى إِلَيْنَا حَقْوَهُ وَقَالَ:\n\"أَشْعِرْنَهَا إِيَّاهُ\".\nقَالَ أَيُّوبُ، وَقَالَتْ حفصة:\nاغْسِلْنَهَا ثَلاثًا ... \" الحديث.\nقلت: هكذا وقع في الرواية: \"قال أيوب ... \". وعندي أن الأدقّ أن يقال:\n\"قال حماد: قال أيوب \". أو على الأقل: \"قال: قال أيوب\"؛ ليعود الضمير المستتر\nإلى حماد؛ فإنه هو الذي تفرد بروايته عنه بهذا اللفظ: \" وَاجْعَلْنَ لَهَا ثَلاثَةَ قُرُونٍ\"\nدون كل من رواه عن أيوب عن ابن سيرين، ولذلك جعلته شاذًا؛ فإنهم قالوا:\n\"قالت أم عطية: مشطتها ثلاثة قرون\".\nفجعلوه من فعلها وليس من أمره ﷺ، وإن كان لا منافاة بين الروايتين؛\nولكنه حديث رسولِ ﷺ؛ فينبغي التثبت. على أن ابن سيرين لم يسمعه من","vol":"13","page":1130},{"text":"أم عطية - بينهما أخته حفصة بنت سيرين؛ كما حققه ابن عبد البر في \"التمهيد\n١/٣٧٢)، وإليك اسماء المخالفين لحماد بن سلمة، مما تيسر لي الوقوف عليه مع\nالعزو المتيسر ايضًا:\n١ - عبد الوهاب الثقفي عن ابن سيرين عن حفصة.\nأخرجه البخاري (١٢٥٤) .\n٢ - حماد بن زيد عنه.\nالبخاري (١٢٥٨)، مسلم (٣/٤٧)، ابن حبان (٣٠٢١) .\n٣ - ابن جريج عنه.\nالبخاري (١٢٦٠)، عبد الرزاق (٣/٤٠٣)، وعنه الطبراني في \"الكبير\" (٢٥/\n٦٦/١٥٩) .\n٤ - يزيد بن زريع.\nرواه مسلم (٣/٤٧) .\n٥ - إسماعيل ابن علية.\nمسلم أيضًا، وأحمد (٥/٨٤) .\n٦ - سفيان بن عيينة عن ابن سيرين دون ذكر حفصة.\nأحمد أيضًا (٦/٤٠٧)، والحميدي (٣٦٠) .\n٧ - معمر عن ابن سيرين دون حفصة أيضًا.\nعبد الرزاق أيضًا وعنه الطبراني (٢٥/٤٥ - ٤٦) .\nوتابع ابن سيرين هشام بن حسان: حدثتنا حفصة عن أن عطية ... به.","vol":"13","page":1131},{"text":"أخرجه البخاري (١٢٦٢ و١٢٦٣) ومسلم أيضًا، وابن سعد (٨/٣٤ و٤٥٥)\nوالبغوي (٥/٣٠٥) وأحمد (٦/٤٠٨) والبيهقي (٣/٣٨٩ و٤/٦) والطبراني في\n\"المعجم الكبير\" (١٢٥/٦٤ و٦٥) من طرق كثيرة عن هشام ... به.\nقلت: فاتفاق هؤلاء الثقات السبعة على رواية هذه الجملة من الحديث\nالصحيح من فعل أم عطية ﵂، لا من أمره ﷺ مما يدل دلالة قاطعة\nعلى وهم حماد بن سلمة في روايته إياها من أمره ﷺ، وبخاصة أن حمادًا - وإن\nكان ثقة من رجال مسلم -؛ قد تكلم فيه من قِبَل حفظه، وبالخصوص في روايته\nعن غير ثابت - كما هنا -.\nوإن مما يؤكد وهمه متابعة هشام المذكورة، ولا يخل فيها ما ذكره الحافظ في\n\"الفتح\" (٣/١٣٤) أن سعيد بن منصور رواه بلفظ الأمر من رواية هشام عن حفصة\nعن أم عطية قالت:\nقال لنا رسول الله ﷺ:\n\"اغسلنها وترًا، واجعلن شعرها ضفائر\".\nأقول: لا يخلُّ هذا بالمتابعة المذكورة؛ لأن الجواب عن رواية سعيد هذه هو\nالجواب عن رواية حماد بن سلمة، هذا؛ إن سلم من النقد ما بين هشام وسعيد\nابن منصور.\nوالواقع أن ذكر الحافظ لرواية هشام هذه، ولرواية حماد بن سلمة عند ابن\nحبان المتقدمة، مع عدم وجودها في كتابي \"أحكام الجنائز\"، وقد كنت خرجته\nفيه (ص ٦٥) برواية الشيخين وأصحاب \"السنن\" وغيرهم، وقد ضممت إليه ما\nكنت وقفت عليه يومئذٍ من الزيادات الصحيحة، وليس فيها هذه الجملة من\nالأمر، كل هذا كان مما حملني على تخريجها للتأكد من حالها، ولا سيما وقد","vol":"13","page":1132},{"text":"سكت الحافظ عنها، إشارة إلى ثبوتها عنده، فإن تبين لي الثبوت ضممتها\nإلى تلك الزيادات؛ وإلا أوردتها في هذه \"السلسلة\"؛ لتكون لي تذكرة، ولغيري\nبينة، لا سيما وأن الحافظ ذكر خلافًا في العمل بما في الجملة؛ فقال تحت\nحديث هشام (٣/١٣٤):\n\"وَاسْتُدِلَّ بِهِ عَلَى ضَفْر شَعْر الْمَيِّت خِلَافًا لِمَنْ مَنَعَهُ. فَقَالَ اِبْن الْقَاسِم: لَا\nأَعْرِف الضَّفْر، بَلْ يُكَفّ (وفي نسخة: بل يلف) . وَعَنْ الْأَوْزَاعِيِّ وَالْحَنَفِيَّة: يُرْسَل\nشَعْر الْمَرْأَة خَلْفهَا وَعَلَى وَجْههَا مُفَرَّقًا. قَالَ الْقُرْطُبِيّ: وَكَأَنَّ سَبَب الْخِلَاف أَنَّ الَّذِي\nفَعَلَتْهُ أُمّ عَطِيَّة هَلْ اِسْتَنَدَتْ فِيهِ إِلَى النَّبِيّ ﷺ فَيَكُون مَرْفُوعًا، أَوْ هُوَ شَيْء رَأَتْهُ\nفَفَعَلَتْهُ اِسْتِحْسَانًا؟ كِلَا الْأَمْرَيْنِ مُحْتَمَل، لَكِنْ الْأَصْل أَنْ لَا يُفْعَل فِي الْمَيِّت شَيْء\nمِنْ جِنْس الْقُرَب إِلَّا بِإِذْنٍ مِنْ الشَّرْع مُحَقَّق، وَلَمْ يَرِد ذَلِكَ مَرْفُوعًا، كَذَا قَالَ! وَقَالَ\nالنَّوَوِيّ: الظَّاهِر اِطِّلَاع النَّبِيّ ﷺ وَتَقْرِيره لَهُ.\nقُلْت (الحافظ هو القائل): وَقَدْ رَوَاهُ سَعِيد بْن مَنْصُور بِلَفْظِ الْأَمْر ... \" إلخ.\nفأقول: وقد عرفت أن الأمر لا يصح رواية؛ لكن ما استظهره النووي هو\nالصواب عندي دراية، ومن فائدة هذا التخريج أن ينسب إلى مخالفة الأمر من\nلم يظهر له ما استظهره النووي. والله أعلم.\nوهناك أمران من أسباب التخريج:\nأحدهما: أن المعلق على \"الإحسان\" (٧/٣٠٥ - طبع المؤسسة)،وقع في خطأين\nاثنين:\nالأول: أنه صحح إسناد حماد بن سلمة؛ فلم يتنبه لما وقع فيه من الشذوذ\nوالمخالفة لثقات، مما يصلح أن يضرب به مثلًا صالحًا للحديث الشاذ.","vol":"13","page":1133},{"text":"والثاني منهما: أنه عزاه لطبراني أيضًا (٢٥/٩٥) من طريق حفص بن غياث\nعن هشام وأشعث عن محمد. وليس في هذه الطريق جملة (القرون) مطلقًا لا من\nفعل أم عطية، ولا من أمره ﵊!\nوالسبب الآخر: أنني في صدد طبع كتابيَّ: \"صحيح موارد الظمآن\" و\"ضعيف\nموراد الظمآن\"، وقد استدركت في كل منهما على الهيثمي - مؤلف الأصل \"الموراد\" -\nكثيرًا من الأحاديث التي هي على شرطه، ففاته لسبب أو آخر، فتنبهتُ - والكتاب\nتحت الطبع (*) - لهذا الحديث أنه مما ينبغي استدراكه أيضًا، فخرجته ليتبين لي في\nأي الكتابين ينبغي إدخاله، وقد وضح بعد هذا التخريج والتحقيق - الذي قد لا\nتراه في مكان آخر - أنه من حق \"ضعيف الموراد\".\nثم تنبهت لترجمة ابن حبان للحديث بقوله - بعد أن ساقه من طريق حماد\nابن زيد عن أيوب به مثل رواية الشيخين دون الزيادة -:\n\"ذكر البيان بان أم عطية إنما مشطت قرنها بأمر المصطفى ﷺ، لا من تلقاء\nنفسها \".\n<span data-type=\"title\" id=toc-6521>٦٤٩٧ </span>- (جَاءَ جِبْرِيلُ وَهُوَ يَبْكِي فَقلتُ: مَا يُبْكِيكَ؟ قَالَ: مَا\nجَفَّتْ لِي عَيْنٌ مُنْذُ خَلَقَ اللَّهُ جَهَنَّمَ مَخَافَةَ أَنْ أَعْصِيَهُ؛ فَيُلْقِيَني فِيهَا) .\nموضوع.\nأورده السيوطي بهذا اللفظ في \"الجامع الكبير\" من رواية (هب) عن\nأبي عمران الجوني مرسلًا، وسكت عنه كما هي عادته في الغالب، وكذلك هو\nفي \"كنز العمال\" (٣/١٤٥/٥٨٩٦)، وهو قد رواه بالعنى في طرفه الأول - كما\nسترى -؛ فقد أخرجه البيهقي في \"شعب الإيمان\" (١/٥٢١/٩١٥) من طريق\n_________\n(*) وقد صدر بعد وفاته ﵀. (الناشر) .","vol":"13","page":1134},{"text":"الْحُسَيْن بْن جَعْفَرٍ: ثَنَا عَبْدُ اللَّهِ بْنُ أَبِي زِيَادٍ: ثَنَا سَيَّارُ بْنُ حَاتِمٍ: ثَنَا جَعْفَرُ بْنُ\nسُلَيْمَانَ: ثَنَا أَبُو عِمْرَانَ قَالَ:\nبَلَغَنِي أَنَّ جبريل ﵇ جاء إلى النبي ﷺ وهو يبكي فقال:\n\"ما يبكيك؟ \". قال:\n\"ما جَفَّت ... \" الحديث.\nقلت: وهذا إسناد ضعيف؛ فإنه مع إرساله فيه الحسين بن جعفر، ولم أعرفه،\nويحتمل أن يكون الذي في \"ثقات ابن حبان\" (٨/١٩٢):\n\"حسين بن جعفر بن محمد القتات: كوفي يروي عن أبي نعيم، وعنه أهل\nالعراق \".\nوأورده السمعاني في مادة (القتات) من \"الأنساب\"، وذكر أنه روى عن يزيد\nابن مهران بن أبي خالد الخباز، ومنجاب بن الحارث وعبد الحميد بن صالح. ولم\nيذكر فيه جرحًا ولا تعديلًا، وأفاد أنه أخو محمد بن جعفر بن محمد بن حبيب\nابن أزهر القتات الكوفي، المترجم والمضعف في \"اللسان\". ويبدو لي أن الحسين\nهذا من المقلين غير المشهورين، ومن شيوخ الطبراني؛ فقد روى عنه في \"المعجم\nالأوسط\" حديثين فقط (رقم ٣٦٢٤ - ٣٦٢٥) الثاني منهما في \"المعجم الصغير\"\nأيضًا برقم (١٢٤ - الروض النضير)، فلعله علة هذا المرسل. والله أعلم.\nثم إن متن الحديث منكر جدًا، بل هو موضوع؛ لمخالفته لمثل قوله تبارك\nوتعالى في الملائكة: ﴿لا يعصون الله ما أمرهم ويفعلون ما يؤمرون﴾؛ فلعله من\nالإسرائيليات اشتبه على بعض الرواة؛ فرفعه إلى النبي ﷺ كحديث قصة هاروت\nوماروت، وقد مضى برقم (٩١٣) .","vol":"13","page":1135},{"text":"<span data-type=\"title\" id=toc-6522>٦٤٩٨ </span>- (قُسِمَ الحسدُ (١) عَشَرَةَ أَجْزَاءٍ، تِسْعَةٌ فِي الْعَرَبِ، وَوَاحِدٌ\nفِي سَائِرِ الْخَلْقِ، وَالْكِبْرُ عَشَرَةُ أَجْزَاءٍ، تِسْعَةٌ فِي الرُّومِ، وَجُزْءٌ فِي سَائِرِ\nالْخَلْقِ، وَالسَّرِقَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ فِي الْقِبْطِ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ،\nوَالْبُخْلُ عَشَرَةُ أَجْزَاءٍ، تِسْعَةٌ فِي فَارِسَ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ، وَالزِّنَا\nعَشَرَةُ أَجْزَاءٍ تِسْعَةٌ فِي السِّنْدِ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ، وَالرِّزْقُ عَشَرَةَ\nأَجْزَاءٍ، تِسْعَةٌ فِي التِّجَارَةِ وَجُزْءٌ فِي سَائِرِ الْخَلْقِ، وَالْفَقْرُ عَشَرَةُ\nأَجْزَاءٍ، تِسْعَةٌ فِي الْحَبَشِ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ، وَالشَّهْوَةُ عَشَرَةُ\nأَجْزَاءٍ تِسْعَةٌ فِي النِّسَاءِ وَجُزْءٌ فِي الرِّجَالِ، وَالْحِفْظُ عَشَرَةُ أَجْزَاءٍ،\nتِسْعَةٌ فِي التُّرْكِ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ، وَالْحِدَّةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ\nفِي الْبَرْبَرِ، وَجُزْءٌ فِي سَائِرِ الْخَلْقِ) .\nموضوع.\nرواه أبو الشيخ في \"العظمة\" (٥/١٦٣٦/١٠٨٠) عَنْ مَرْوَانَ بْنِ\nسَالِمٍ عَنْ خَالِدِ بْنِ مَعْدَانَ رَفَعَ الْحَدِيثَ إِلَى النَّبِيِّ ﷺ فَقَالَ: ... فذكره.\nقلت: وهذا - مع إرساله - موضوع؛ آفته مروان بن سالم - وهو: الغفاري - وهو\nمتروك متهم بالوضع، وقد تقدمت له أحاديث موضوعة، فراجع فهرس الرواة في\nالمجلدات الأربعة المطبوعة.\nوأما قول الأخ الفاضل رضاء الله المباركفوري في تعليقه على \"العظمة\":\n\"مرسل ضعيف؛ في إسناده مروان بن سالم: - هو: المقفع - مصري مقبول\nمن الرابعة. التقريب\".\n_________\n(١) الأصل (الحياء)،وما أثبته موافق لنسخته؛ كما في حاشيته، ولنقل السيوطي عنه\nفي \"اللآلي\" (١/١٥٦) .","vol":"13","page":1136},{"text":"فهو وهم؛ لأن المقفع متقدم على الغفاري، وليس له رواية عن خالد بن\nمعدان، بخلاف الغفاري فإنه - مع تأخره عنه -، فقد ذكروا أنه روى عن خالد ز\nوالحديث أورده ابن الجوزي في \"الموضوعات\" (١/١٨٤ - ١٨٥) من رواية\nالدارقطني بسنده الضعيف عن طلحة بن زيد عن الأوزاعي عن يحيى بن أبي\nكثير عن أنس مرفوعًا. وقال:\n\"لا يصح؛ تفرد به طلحة بن زيد: قال البخاري: منكر الحديث.وقال\nالنسائي: متروك الحديث\".\nوأيده السيوطي في \"اللآلي\" بقوله:\n\" قلت: طلحة هو: الرقي؛ قال أحمد وابن المديني: يضع الحديث. وله طريق\nثان، قال أبو الشيخ ... \".فذكر حديث الترجمة. وأقره ابن عراق في \"تنزيه\nالشريعة\" (١/١٧٧) .\n<span data-type=\"title\" id=toc-6523>٦٤٩٩ </span>- (إِنَّ اللَّهَ ﵎ لَمَّا خَلَقَ آدَمَ ﵇؛ مَسَحَ ظَهْرَهُ\nفَخَرجتْ مِنْهُ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا إِلَى يَوْمِ الْقِيَامَةِ، وَانْتَزَعَ ضِلَعًا مِنْ\nأَضْلَاعِهِ فَخَلَقَ مِنْهَا حَوَّاءَ، عَلَى نَبِيِّنَا وَعَلَيْهَما الصَّلَاةُ وَالسَّلَامُ) .\nمنكر جدًا.\nأخرجه ابن أبي حاتم في \"التفسير\" (٣/٢٠٦/٢)، وأبو الشيخ في\n\"العظمة\" (٥/١٥٥٣/١٠١٥) من طريق مُحَمَّد بْن شُعَيْبٍ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ\nابْنُ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ ﵁ عَنِ\nالنَّبِيِّ ﷺ قَالَ: ... فذكره. وعلقه ابن منده في \"التوحيد\" (١/٢١١)، ووصله\nابن عساكر في \"التاريخ\" (٢/٦٢٤) من طريق أخرى عن محمد بن شعيب ... به.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الرحمن بن زيد بن أسلم: متفق على\nتضعيفه، واتهمه بعضهم، وهو صاحب حديث توسل آدم بالنَّبِيِّ ﷺ، وهو","vol":"13","page":1137},{"text":"موضوع؛ كما تقدم في المجلد الأول برقم (٢٥)، وانظر الحديث (٣٣٣) .\nوقد خالفه هشام بن سعد؛ فقال: عن زيد بن أسلم عن أبي صالح عن أبي\nهريرة به وأتم منه دون قوله: \"وانتزع ضلعًا ... فخلق منها حواء \" رواه الترمذي\nوصححه وكذا الحاكم ووافقه الذهبي، وهو مخرج في \"ظلال الجنة\" (١/٩١/٢٠٦٩)،\nوقال الترمذي:\n\"وقد روي من غير وجه عن أبي هريرة عن النَّبِيِّ ﷺ \".\nقلت وأخرج بعضها عنه وعن غيره من الصحابة مرفوعًا وموقوفًا السيوطي\nفي \"الدر المنثور\" (١٤١ - ١٤٣) .\nوإلى هذه الطرق أشار المعلق الفاضل على \"العظمة\" بقوله - بعد أن أشار إلى\nضعف الإسناد لأجل عبد الرحمن -:\n\" ولكن الحديث صحيح ثابت من طرق أخرى \"!\nولكنه لم ينتبه لكونها خالية من ذكر (حواء)، ولمخالفة هشام بن سعد\nلعبد الرحمن إسنادًا ومتنًا.\nنعم قد جاءت هذه الزيادة عن جمع من الصحابة موقوفًا من طريق أسباط بن\nنَصْرٍ عَنْ إِسْمَاعِيلَ السُّدِّيِّ عَنْ أَبِي مَالِكٍ، وَعَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ، وَعَنْ\nمُرَّةَ بْنِ شُرَاحَبِيلَ عَنِ ابْنِ مَسْعُودٍ، وَعَنْ أُنَاسٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ قَالُوا:\n\" أُخْرِجَ إِبْلِيسُ مِنَ الْجَنَّةِ، وَلُعِنَ، وَأُسْكِنَ آدَمُ ﵇ حِينَ قَالَ لَهُ:\n﴿اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾، فَكَانَ يَمْشِي فِيهَا وَحْشِيًّا لَيْسَ لَهُ زَوْجٌ يَسْكُنُ\nإِلَيْهَا، فَنَامَ نَوْمَةً فَاسْتَيْقَظَ، وَإِذَا عِنْدَ رَأْسِهِ امْرَأَةٌ قَاعِدَةٌ خَلَقَهَا اللَّهُ ﷿ مِنْ\nضِلْعِهِ، فَسَأَلَهَا: مَا أَنْتِ؟ قَالَتِ: امْرَأَةٌ. قَالَ: وَلِمَ خُلِقْتِ؟ قَالَتْ: لِتَسْكُنَ\nإِلَيَّ ... \"الحديث.","vol":"13","page":1138},{"text":"أخرجه ابن منده في \"التوحيد\" (١/٢١٣ - ٢١٤)، وقال:\n\"أَخْرَجَ مُسْلِمُ عَنْ مُرَّةَ، وَعَنْ السُّدِّيِّ، وَعَمْرِو بْنِ حَمَّادٍ، وَأَسْبَاطِ بْنِ نَصْرٍ فِي\n\"كِتَابِهِ\"، وَهَذَا إِسْنَادٌ ثَابِتٌ \"!\nكذا قال! وأسباط مختلف فيه، وقال الحافظ في \"التقريب\":\n\"صدوق كثير الخطأ، يغرب\".\nفهو إسناد ضعيف، مع كونه موقوفًا، فكأنه من الإسرائيليات، وقد روى ابن\nسعد (١/٣٩) وغيره عن مجاهد في قوله تعالى: ﴿وخلق منها زوجها﴾، قال:\n\"خلق (حواء) من قُصَيْرى (١) آدم \".\nوذكر ابن كثير في \"البداية\" (١/٧٤) عَنْ اِبْنِ عَبَّاسٍ أنها خلقت من ضلعه\nالأقصر الأيسر وهو نائم، ولأمَ مكانه لحمًا. وقال:\n\"ومصداق هذا في قوله تعالى ... \" فذكر الآية مع الآية الأخرى: ﴿وَجَعَلَ\nمِنْهَا زَوْجَهَا لِيَسْكُنَ اِلَيْهَا ...﴾ الآية، لكن الحافظ أشار إلى تمريض هذا التفسير\nفي شرح قوله ﷺ:\n\" استوصوا بالنساء [خيرًا]، فان المرأة خلقت من ضلع ... \" (٢)؛ فقال (٦/٣٦٨):\n\"قيل: فيه إشارة إلى أن (حواء) خلقت من ضلع آدم الأيسر ... \"\nوقال الشيخ القاري في \"شرح المشكاة\" (٣/٤٦٠):\n\"أي خلقن خلقًا فيه اعوجاج، فكأنهن خلقن من الأضلاع، وهو عظم\n_________\n(١) هو أعلى الأضلاع وأسفلها، وهما (قٌصَيْريان)، ووقع في الأصل (قيصري) !\n(٢) متفق عليه من حديث أبي هريرة، وهو مخرج في \"الإرواء\" (٧/٥٣) .","vol":"13","page":1139},{"text":"معوج، واستعير للمعوج صورة، أو معنى ونظيره في قوله تعالى: ﴿خلق الإنسان\nمن عجل﴾ \".\nقلت: وهذا هو الراجح عندي أنه استعارة وتشبيه لا حقيقة، وذلك لأمرين:\nالأول: أنه لم يثبت حديث في خلق حواء من ضلع آدم كما تقدم.\nوالآخر: أنه جاء الحديث بصيغة التشبيه في رواية عن أبي هريرة بلفظ: \"إن\nالمرأة كالضلع ... \".\nأخرجه البخاري (٥١٨٤)،ومسلم (٤/١٧٨)،وأحمد (٢/٤٢٨ و٤٤٩ و٥٣٠)\nوغيرهم من طرق عن أبي هريرة، وصححه ابن حبان (٦/١٨٩/٤١٦٨ - الإحسان) .\nوأحمد أيضًا (٥/١٦٤ و٦/٢٧٩) وغيره من حديث أبي ذر، وحديث عائشة\n﵃.\n(تنبيه): وأما ما جاء في \"سنن ابن ماجه\" (١/١٧٥) - تحت الحديث (٢٢٥) -\nمن رواية أبي الحسن بن سلمة: حَدَّثَنَا أَحْمَدُ بْنُ مُوسَى بْنِ مَعْقِلٍ: حَدَّثَنَا أَبُو الْيَمَانِ\nالْمِصْرِيُّ قَالَ:\n\"سَأَلْتُ الشَّافِعِيَّ عَنْ حَدِيثِ النَّبِيِّ ﷺ: \"يُرَشُّ بَوْلُ الْغُلَامِ، وَيُغْسَلُ مِنْ بَوْلِ\nالْجَارِيَةِ\" وَالْمَاءَانِ جَمِيعًا وَاحِدٌ؟ قَالَ:\nلِأَنَّ بَوْلَ الْغُلَامِ مِنْ الْمَاءِ وَالطِّينِ، وَبَوْلَ الْجَارِيَةِ مِنْ اللَّحْمِ وَالدَّمِ.\nثُمَّ قَالَ لِي: فَهِمْتَ، أَوْ قَالَ لَقِنْتَ؟ قَالَ: قُلْتُ: لَا. قَالَ:\nإِنَّ اللَّهَ لَمَّا خَلَقَ آدَمَ؛ خُلِقَتْ حَوَّاءُ مِنْ ضِلْعِهِ الْقَصِيرِ؛ فَصَارَ بَوْلُ الْغُلَامِ مِنْ\nالْمَاءِ وَالطِّينِ، وَصَارَ بَوْلُ الْجَارِيَةِ مِنْ اللَّحْمِ وَالدَّمِ. قَالَ: قَالَ لِي: فَهِمْتَ؟ قُلْتُ:\nنَعَمْ. قَالَ لِي: نَفَعَكَ اللَّهُ بِهِ \".","vol":"13","page":1140},{"text":"فأقول: هذا إسناد ضعيف إلى الإمام الشافعي؛ فإن أبا اليمان المصري لا\nيُعرف إلا في هذه الرواية، وأفاد الحافظ في \"التهذيب\" أن الصواب فيه: (أبو\nلقمان) - واسمه: محمد بن عبد الله بن خالد الخراساني -.\nوقال في التقريب:\n\"مستور\".\nوحقه أن يقول: \"مجهول\"؛ لأنه قال في \"المقدمة\" في صدد ذكر مراتب التوثيق:\n\"السابعة: من روى عنه أكثر من واحد ولم يوثق، وإليه الإشارة بلفظ: مستور،\nأو مجهول الحال \".\nوهو لم يذكر له راويًا في \"التهذيب\"؛ غير (أحمد بن موسى بن معقل) كما\nتقدمت الإشارة إلى ذلك.\nثم إنه وقع في وهم آخر، وهو أنه نسب هذا الأثر لابن ماجه في ترجمة أحمد\nهذا وشيخه أبي اليمان، وبالتالي جعلهما من رجال ابن ماجه، والواقع أن الأثر من\nزيادات أبي الحسن بن سلمة القطان على \"سنن ابن ماجه\"، وهو راوي \"السنن\"،\nوأحمد بن موسى إنما هو شيخه - أعني أبا سلمة -، وأبو اليمان من رجاله، ولذلك\nلم يترجم لهما المزي في \"تهذيب الكمال\"، ولا الذهبي في \"الكاشف\"؛ فاقتضى\nالتنبيه. ولأبي الحسن القطان ترجمة حسنة في \"سير النبلاء\" (١٥/٤٦٣ - ٤٦٥) .\n<span data-type=\"title\" id=toc-6524>٦٥٠٠ </span>- (يَا جِبْرِيلُ! سَلْ رَبَّكَ: أَيُّ الْبِقَاعِ خَيْرٌ، وَأَيُّ الْبِقَاعِ شَرٌّ؟\nفَاضْطَرَبَ جِبْرِيلُ تِلْقَاءَهُ، فَقَالَ لَهُ عِنْدَمَا أَفَاقَ: يَا مُحَمَّدُ! هَلْ يُسْأَلُ\nالرَّبُّ، الرَّبُّ أَجَلُّ وَأَعْظَمُ مِنْ ذَلِكَ؟ ثُمَّ غَابَ عَنْهُ جِبْرِيلُ، ثُمَّ أَتَاهُ، ثُمَّ\nقَالَ لَهُ: يَا مُحَمَّدُ! لَقَدْ وَقَفْتُ الْيَوْمَ مَوْقِفًا لَمْ يَقِفْهُ مَلَكٌ قَبْلِي، وَلَا","vol":"13","page":1141},{"text":"يَقِفُهُ مَلَكٌ بَعْدِي، كَانَ بَيْنِي وَبَيْنَ الْجَبَّارِ ﵎ سَبْعُونَ أَلْفَ\nحِجَابٍ مِنْ نُورٍ، الْحِجَابُ يَعْدِلُ الْعَرْشَ وَالْكُرْسِيَّ وَالسَّمَاوَاتِ\nوَالْأَرْضَ بِكَذَا وَكَذَا أَلْفِ عَامٍ، فَقَالَ:\nأَخْبِرْ مُحَمَّدًا: أَنَّ خَيْرَ الْبِقَاعِ الْمَسَاجِدُ، وَخَيْرَ أَهْلِهَا أَوَّلُهُمْ دُخُولًا،\nوَآخِرُهُمْ خُرُوجًا.\nوَشَرُّ الْبِقَاعِ الْأَسْوَاقُ، وَشَرُّ أَهْلِهَا أَوَّلُهُمْ دُخُولًا، وَآخِرُهُمْ خُرُوجًا) .\nموضوع.\nأخرجه أبو الشيخ في \"العظمة\" (٢/٦٧٤ - ٦٧٥) من طريق\nعُثْمَان\nابْن عَبْدِ اللَّهِ: حَدَّثَنَا مُبَشِّرُ بْنُ إِسْمَاعِيلَ الْحَلَبِيُّ: حَدَّثَنَا جَعْفَرُ بْنُ بُرْقَانَ عَنْ مَيْمُونِ\nابْنِ مِهْرَانَ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ:\nوَقَفَ جِبْرِيلُ عَلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته عثمان بن عبد اله - وهو: الأموي الشامي -:قال\nابن حبان في \"الضعفاء\" (٢/١٠٢):\n\"روى عن الليث بن سعد ومالك، ويضع عليهم الأحاديث \".\nثم ساق له بعض الموضوعات، وقد خرجنا شيئًا منها فيما تقدم؛ فراجع\nفهرس الرواة. وساق له الكثير منها ابن عدي وختمها بقوله:\n\"وله غير ما ذكرت من الأحاديث الموضوعة\".\nوذكره السيوطي في \"اللآلي\" (١/١٧) شاهدًا من رواية أبي الشيخ هذه، وتكلم\nفي بعض رواته بالتوثيق، ثم قال:\n\"وعثمان بن عبد الله - إن كان هو الأموي الشامي -؛ فهو (الأصل: فمتهم)\nممن يروي الموضوعات عن الثقات\".","vol":"13","page":1142},{"text":"قلت: لا مسوغ للتردد المذكور، فهو هو، ولا يوجد غيره في هذه الطبقة ممن\nيليق به مثل هذا الحديث، وقد ذكره الحافظ المزي في الرواة عن (مبشر بن\nإسماعيل الحلبي) .\nوروي مختصرًا من طريق عَلِيّ بْن أَبِي سَارَةَ عَنْ ثَابِتٍ عَنْ أَنَسِ بْنِ مَالِكٍ\n- فِيمَا يَحْسِبُ -:\nأَنَّ رَسُولَ اللَّهِ ﷺ سَأَلَ جِبْرِيلَ ﵇: أَيُّ بِقَاعِ الْأَرْضِ أَشَرُّ؟ قَالَ:\nاللَّهُ أَعْلَمُ. قَالَ: أَلَا تَسْأَلُ رَبَّكَ ﷿؟ قَالَ: مَا أَجْرَأَكُمْ يَا بَنِي آدَمَ! إِنَّ اللَّهَ لَا\nيُسْأَلُ عَمَّا يَفْعَلُ. ثُمَّ عَادَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ:\nإِنِّي دَنَوْتُ مِنْ رَبِّي حَتَّى كُنْتُ مِنْهُ بِمَكَانٍ لَمْ أَكُنْ قَطُّ أَقْرَبَ مِنْهُ، كُنْتُ بِمَكَانٍ\nبَيْنِي وَبَيْنَهُ سَبْعُونَ حِجَابًا مِنْ نُورٍ، فَأَوْحَى اللَّهُ ﵎ إِلَيَّ: إِنَّ شَرَّ بِقَاعِ\nالْأَرْضِ السُّوقُ \".\nوأخرجه أبو الشيخ أيضًا (٢/٦٧١ ٦٧٢) .\nقلت: وعلي بن أبي سارة: ضعيف جدًا متروك، وتقدمت له أحاديث وهذه\nأرقامها (١٧١٣ و١٨٩١ و٥١٨٦) .\nوروي من طريق أخرى عن أنس مختصرًا، يرويه عُبَيْد بْن وَاقِدٍ الْقَيْسِيّ عَنْ\nعَمَّارِ بْنِ عُمَارَةَ الْأَزْدِيِّ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ\nرَسُولُ اللَّهِ ﷺ لِجِبْرِيلَ: أَيُّ الْبِقَاعِ خَيْرٌ؟ قَالَ: لَا أَدْرِي. قَالَ: فَسَلْ عَنْ ذَلِكَ رَبَّكَ\n﷿. قَالَ: فَبَكَى جِبْرِيلُ ﷺ، وقَالَ: يَا مُحَمَّدُ! وَلَنَا أَنْ نَسْأَلَهُ؟ هُوَ الَّذِي\nيُخْبِرُنَا بِمَا شَاءَ. فَعَرَجَ إِلَى السَّمَاءِ ثُمَّ أَتَاهُ فَقَالَ:\n\"خَيْرُ الْبِقَاعِ الْمَسَاجِدُ؛ بُيُوتُ اللَّهِ فِي الْأَرْضِ \"\nقَالَ: \" فَأَيُّ الْبِقَاعِ شَرٌّ؟ \".","vol":"13","page":1143},{"text":"\"شَرُّ الْبِقَاعِ الْأَسْوَاقُ \".\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٤٨/١/٧٢٨٢) وقال:\n\" لَمْ يَرْوِه عَنْ عَمَّارِ بْنِ عُمَارَةَ - وَهُوَ: أَبُو هَاشِمٍ صَاحِبُ الزَّعْفَرَانِ - إِلَّا عُبَيْدُ بْنُ وَاقِدٍ \".\nقلت: وهو ضعيف، قال أبو حاتم:\n\"ضعيف الحديث \". وساق له ابن عدي عدة أحاديث ثم قال:\n\"وله غير ما ذكرت، وعامة ما يرويه لا يُتابَع عليه \".\nوبه أعله الهيثمي في\"المجمع\" (٢/٦) فقال:\n\"وهو ضعيف \".\nولذلك أشار المنذري في \"الترغيب\" (١/١٣١) إلى تضعيف الحديث.\nوإنما صح من الحديث جملة المساجد والأسواق بلفظ:\n\"أحب البلاد إلى الله مساجدها، وأبغض البلاد إلى الله اسواقها\".\nأخرجها مسلم (٢/١٣٢ - ١٣٣)، وأبو عوانة (١/٣٩٠)، وابن حبان (٣/٦٥/\n١٥٩٨)، وكذا ابن خزيمة (٢/٢٦٩/١٢٩٣)، والبيهقي (٣/٦٥)، وابن عبد البر في\n\"جامع بيان العلم\" (٢/٥٠) من حديث أبي هريرة.\n_________\nانتهى بفضل الله وكرمه المجلد الثالث عشر من \"سلسلة الأحاديث الضعيفة والموضوعة وأثرها السيء في الأمة \"،\nويليه إن شاء الله تعالى المجلد الرابع عشر والأخير، وأوله الحديث:\n٦٥٠١ - (إن غلامًا كان في بني إسرائيل على جبل ...) .\nو\"سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أتسغفرك وأتوب إليك \".","vol":"13","page":1144},{"text":"بِسْمِ اللهِ الرَّحمنِ الرَّحيمِ\n<span data-type=\"title\" id=toc-6527>المقدمة:</span>\nالحمد لله وحده، والصلاة والسلام على من لا نبي بعده.\nأما بعد:\nفإنَّ بين يديك - أخي القارىء - ثلاثة أقسام من \"سلسلة الأحاديث الضعيفة والموضوعة، وأثرها السيىء في الأمة\"، وهي تضم المجلد الرابع عشر بأحاديثه الخمس مئة (٦٥٠١ - ٧٠٠٠)، بالإضافة إلى الأحاديث (٧٠٠١ - ٧١٦٢) من أول المجلد الخامس عشر، وهي آخر ما حققه الشيخ رحمه الله تعالى.\nوننوه هنا بأن الشيخ بدأ - حال مرضه - يملي تحقيقاته على بعض أبناءه وحفدته - وربما غيرهم -، ظهر لنا ذلك أواخر المجلد الرابع عشر من أصله المخطوط، ثم أخذ يكثر من إملائه - تحت وطأة المرض عليه - فيما حققه من المجلد الخامس عشر، حتى غطى قسمًا كبيرًا من أحاديثه.\nومن الجدير - ونحن إذ ننشر آخر تحقيقاته الموسعة - أن نقول: إن هذه التحقيقات تمثل قمة ما وصل إليه علم الشيخ في الحديث وفنونه، والفقه ودروبه ...، فتلمس أخي القارىء قواعد وأساليب منهجه في البحث والتحقيق، وانهل من معين فقه وفكره، وهاك أمثلة على ما أشرنا إليه، نقربها إليك سهلة ميسرة تحت الأحاديث: (٦٥٠٢، ٦٥٠٤، ٦٥٠٦، ٦٥٠٨، ٦٠٥٩، ٦٥١١، ٦٥١٣، ٦٥١٤، ٦٥١٩، ٦٥٢٨، ٦٥٣١ - ٦٥٣٤، ٦٥٤١، ٦٥٤٦، ٦٥٥٥، ٦٥٥٦، ٦٥٥٩، ٦٥٦٦، ٦٥٧١، ٦٥٧٣، ٦٥٧٥، ٦٥٧٦، ٦٥٨٢، ٦٥٨٤، ٦٥٨٥، ٦٥٩٠، ٦٥٩٤، ٦٦٠١، ٦٦١٠، ٦٦١٣، ٦٦٣٧ - ٦٦٤٤، ٦٦٤٦، ٦٦٥٠، ٦٦٥٢، ٦٦٥٤، ٦٦٦٣، ٦٦٦٥، ٦٦٦٨، ٦٦٨٦ -٦٦٩٠، ٦٦٩٨، ٦٧٠٠)، وكثير غيرها.\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n ينظر التعليقات الموجودة بداية من المجلد الثامن","vol":"14","page":3},{"text":"وبطبيعة الحال، فإن هذا المجلد - كسابقه - لم يراجعه الشيخ المراجعة الأخيرة لتهيئته للطباعة - قدر الله وما شاء فعل -، ومن ذلك - بل أهمه - أننا وجدنا عددًا من الأحاديث لم يُثبت عليها الشيخ - ﵀ - الحُكم المختصر قبل التخريج - كعادته -، فوضعنا الحكم المناسب عليها من خلال دراسة الشيخ لطرقه وتحقيقه، مع الرجوع إلى بعض إخواننا طلاب العلم في ذلك، وإليك أرقام هذه الأحاديث كلها: (٦٥٠٣، ٦٥١٢، ٦٥٢٠، ٦٥٢٧، ٦٥٣٤، ٦٥٣٩، ٦٦٠٨، ٦٦٤٤، ٦٦٧٣، ٦٧٢٠، ٥٧٤٦، ٦٧٩٢، ٦٨٩٦، ٦٩١٣، ٦٩٤٩، ٦٩٥٠، ٧٠٠١، ٧٠٢٩، ٧٠٣٩) .\nووجدنا - أيضًا - بعض الأحاديث أخذت الرقم المكرر قبلها، ففصلنا اللاحق عن السابق بوضع [/م] بعد الرقم المكرر، ولم نعدل الأرقام، لأن الشيخ - ﵀كان يحيل عليها في كتبه الأخرى، فتيسيرًا على الباحث تركناها كما هي، وهذه الأحاديث هي: (٦٨٨٨، ٦٩٢٥، ٧١٥٧) .\nوقد وجدنا - أيضًا -قفزًا في تريقم الأحاديث في ثلاثة مواضع، من (٦٦٧٤) إلى (٦٦٨٥)، ومن (٦٨٨٥) إلى (٦٨٨٧)، ومن (٦٩٢٦) إلى (٦٩٣٠) .\nوأخيرًا، لا يفوتنا التوجه بالشكر إلى كل من كانت له يد في إنجاز هذا العمل العظيم في جميع مراحله، بما فيه عمل الفهارس العلمية المختلفة على نحو ما كانت تصنع في حياة الشيخ - ﵀ - والتعليق في الحاشية على ما يحتاج إلى تعليق في أثناء الكتاب باسم (الناشر)، استمرارًا منهم على النهج الذي ساروا عليه في \"السلسلتين\"، بل وفي سائر الكتب التي طبعت بعد وفاة الشيخ - ﵀ -، فجزاهم الله خيرًا، وشكر لهم.\nوصلى الله وسلم على نبينا محمد وآله وصحبه أجمعين.\n١٤ من ذي القعدة ١٤٢٣ هـ\nالناشر","vol":"14","page":4},{"text":"<span data-type=\"title\" id=toc-6528>٦٥٠١ </span>- (إنَّ غلامًا كان في بني إسرائيل على جبلٍ، فقال لأمه: من خلق السماء؟ قالت: الله عزوجل، قال: فمن خلق الأرض؟ قالت: الله عزوجل، قال: فمن خلق الجبال؟ قالت: الله عزوجل.) قال: فمن خلق الغيم؟ قالت: الله عزوجل. قال: إني لأسمع لله شأنًا. ثم رمى بنفسه من الجبل، فتقطع) .\nمنكر جدًا. أورده الغزالي في (كتاب آداب السماع والوجد) من \"الإحياء\" (٢/٢٨١)، جازمًا بنسبته إلى النبي ﷺ قائلًا:\n\"فقد روى أبو هريرة ﵁ عن رسول الله ﷺ أنه ذكر غلامًا كان في بني إسرائيل ... \" إلخ.\nفقال الحافظ العراقي في تخريجه:\n\"رواه ابن حبان\". ولم يزدْ، وكذلك نقله عنه العلامة الزبيدي في شرحه على \"الإحياء\"، لم يذكر كم حال إسناده شيئًا، فأوردته هن لنكارته الظاهرة، ولعلي أقف على إسناده، فما حصلته.\nومن المصطلح عليه عند العلماء، أن إطلاق العزو لابن حبان إنما يعني: أنه في \"صحيح ابن حبان\". ولا أظن أنه فيه، وذلك، لأنه على شرط الهيثمي في \"موارد الظمآن إلى زوائد ابن حبان\"، وليس فيه! فأنا بفضل الله تعالى من أعرف الناس بأحاديثه، فقد كنت وضعت له - منذ سنتين - فهرسًا لأطرافه، بإعانة بعض الأخوة، ثم جعلته قسمين: \"صحيح الموارد\" و\"ضعيف الماورد\"، كما كنت جريت عليه في \"السنن الأربعة\" وغيرها وهما الآن تحت الطبع (*) وقبل بضعة\n_________\n(*) وقد صدرا بعد وفاة الشيخ - ﵀ - بشهور (الناشر)","vol":"14","page":5},{"text":"أشهر نُشر \"صحيح الأدب المفرد\" للبخاري و\"ضعيف الأدب المفرد\" له.\nولعلمي بأن الهيثمي قد فاته أحاديث كثيرة - هي على شرطه - لم يذكرها في \"موارده\"، واستدركت عليه في القسمين عشرات الأحاديث، ولذك فقد افترضت أنه من المحتمل أن يكون هذا الحديث من تلك الأحاديثالتي فاتته،\nفبحثت عنه في مظانه من أصل \"الموارد\"، ألا وهو \"صحيح ابن حبان\"، بواسطة ترتيبه المسمى بـ \"الإحسان\"، واستعنت على ذلك بفهارس طبعة المؤسسة منه، فلم أظفر به.\nثم افترضت أن الإطلاق المذكور غير مقصود من الحافظ العراقي فقلت: لعله يعني \"ثقات ابن حبان\"، فراجعت فهرس أحاديثه من وضع \"حسين إبراهيم زهران\"، فلم أظفر به.\nثم استمررت في البحث، فتتبعت أحاديث كتابه \"المجروحون\" حديثًا [حديثًا] دون جدوى.\nثم قلبت صفحات كتابه \"روضة العقلاء\" صفحة صفحة عبثًا.\nثم قلت: لعل الصواب: (ابن حبان) .. بالمثناة التحتية، وهو: أبو الشيخ صاحب كتاب \"العظمة\"، ومع أن هذا احتمال بعيد، لكن الأمر كما قيل: الغريق يتعلق ولو بخيوط القمر، فمررت بأحاديثه حديثًا [حديتًا]، فرجعت بخُفَّي حُنين!\nفمن كان عنده علمٌ، فليتفضل به علينا، وجزاه الله خيرًا.\n<span data-type=\"title\" id=toc-6529>٦٥٠٢ </span>- (أنّ بين يدي الله عزوجل وبين الخلق سبعين ألف حجاب، وأقرب الخلق إلى الله عزوجل جبريل وميكائيل وإسرافيل، وإن بينهم","vol":"14","page":6},{"text":"وبينه أربع حُجُبٍ: حجاب من نارٍ، وحجاب من ظلمةٍ، وحجاب من غمام، وحجاب من الماء) .\nموضوع. أخرجه الدارقطني في \"الأفراد\" (ج ٣/رقم ٥١ - منسوختي)، ومن طريقه ابن الجوزي في \"الموضوعات\" (١/١١٦) من طريق حبيب بن أبي حبيب: ثنا هشام بن سعد وعبد العزيز بن أبي حازم عن سهل بن سعد أن النبي ﷺ قال: ... فذكره. وقال الدارقطني: \"حديث غريب من حديث أبي حازم، تفرد به حبيب بن أبي حبيب\".\nوقال ابن الجوزي:\n\"حديث لا أصل له، وحبيب ليس بثقة، كان يكذب، وقال يحيى: ليس بشيء. وقال النسائي: متروك. وقال ابن عدي: كان يضع الحديث\". قلت: وزاد ابن عدي في \"الكامل\" (٢/٤١٤):\n\"أحاديثه موضوعة\". وقال ابن حبان (١/٢٦٥):\n\"يروي عن الثقات الموضوعات، كان يُدخلُ عليهم ماليس من أحاديثهم\".\n(تنبيه): اختلط في \"تهذيب التهذيب\" كلام ابن عدي المتقدم بكلام ابن حبان هذا، فقد سقط من طابع \"التهذيب\" قوله: \"وقال ابن عدي\"، فالتصق كلامه بكلام ابن حبان! فاقتضى التنبيه.\nوروى العقيلي في \"الضعفاء\" (٣/١٥٢) - في ترجمة عمر بن الحكم -، وأبو يعلى (١٣/٥٢٠/٧٥٢٥)، والطبراني في \"الكبير\" (٨/١٨٢/٥٨٠٢) من طريق موسى بن عبيدة عن عمر بن الحكم بن ثوبان عن عبد الله بن عمرو بن","vol":"14","page":7},{"text":"العاص، وعن أبي حازم عن سهل بن سعد مرفوعًا بلفظ:\n\"دون الله ﵎ سبعون ألف حجاب من نور وظلمة، ومايسمع من نفس شيئًا من حسن تلك الحجب، ألإ زهقت نفسها\".\nوقال العقيلي:\n\"وقد روي هذا من غير هذا الوجه مرسلًا، فأسنده من هو نحو موسى بن عبيدة أو دونه\".\nقلت: فهو من منكرات موسى بن عبيدة الرَّبذي، فكان ينبغي أن يذكر في ترجمته، وليس في ترجمة شيخه عمر بن الحكم، فإنه صدوق - كما قال الذهبي -.\n<span data-type=\"title\" id=toc-6530>٦٥٠٣ </span>- (والذي نفسي بيده! إن الله ليوحي إلى شجر الجنة: أن أسمعي عبادي الذين شغلوا أنفسهم عن المعازف والمزامير بذكري، فتُسمعُهم بأصوات ما سمع الخلائق مثلها قط، بالتسبيح والتقديس) .\nموضوع. أخرجه الأصبهاني في \"الترغيب والترهيب\" (١/١٦٢ -١٦٣) من طريق نصر بن طريف بن يحيى بن اسحاق عن زيد بن أسلم عن عطاء بن ي سار عن أبي هريرة ﵁ قال:\nقال رجل: يارسول الله! هل في الجنة سماعٌ، فإني أُحبُ السماع؟ قال:\n\"نعم، والذي نفسي بيده! ... \".\nقلت: نصر هذا، متفق على تضعيفه، قال يحيى:\n\"من المعروفين بوضع الحديث\". وقال ابن حبان (٣/٥٢):","vol":"14","page":8},{"text":"\"كان يروي عن الثقات ما ليس من أحاديثهم، كأنه كان المتعمد لها\". وقال البخاري:\n\"سكتوا عنه\".\n<span data-type=\"title\" id=toc-6531>٦٥٠٤ </span>- (ثلاث من كن فيه، استحق ولاية الله وطاعته: حلم أصيل يدفع سفه السفيه عن نفسه، وورع صادق يحجزه عن معاصي الله، وخلق حسن يداري به الناس) .\nموضوع. أخرجه إبن أبي الدنيا في \"كتاب الأولياء\" (١٠٣/١٠ - مجموعة الرسائل) من طريق المعلى بن عيسى: نا نهشل بن سعيد القشيري عن الضحاك بن مزاحم الهلالي عن ابن عباس رفعه.\nقلت. وهذا موضوع، آفته (نهشل بن سعيد)، قال الذهبي في \"المغني\" (٧٠٢/٦٦٧٣):\n\"بصري واهٍ، قال ابن راهويه: كان كذابًا\". وقال الحافظ:\n\"متروك، وكذبه إسحاق بن راهويه\".\nوالمعلى بن عيسى - وهو: الوزان الرازي -، مجهول، قال ابن أبي حاتم: \"روى عن نهشل بن سعيد، سمع منه أبي قديمًا في صباه\".\nوأما ابن حبان، فذكره في \"الثقات\" (٧/٤٩٢ - ٤٩٣) من رواية خالد بن خداش بن عجلان عنه قال: سمعت مالك بن دينار يقول: خلطتُ دقيقي برمادٍ، فأضعفني، ولو قويت عليه، ما أكلت غيرهُ!","vol":"14","page":9},{"text":"ثم أنه منقطع، فإن الضحاك لم يلق ابن عباس.\nوقد تعامى عن هذه العلل - وبخاصة الأولى منها - الشيخ عبد الله الغماري، كما هي عادته في أحاديث الفضائل ونحوها، مما له فيها هوى، فإنه إقتصر على تضعيف إسناده، فقال في أول كتابه \"الحجج البينات في إثبات الكرامات\"\n(ص ١١):\n\"وروى ابن أبي الدنيا في \"كتاب الأولياء\" بسندٍ ضعيف عن ابن عباس رفعه ... \" فذكره!\nوله من مثل هذا التعامي الشيء الكثير، وقد ذكرت له أمثلة أخرى في رسالتي \"غاية الآمال في بيان ضعف حديث عرض الأعمال، والرد على الغماري في تصحيحه إياه - بصحيح المقال\". وهي تحت يدي لتبييضها، إعدادًا لطبعها\nقريبًا إن شاء الله تعالى.\nثم إن في الحديث علة أخرى، وهي تفردُّ هذا الكتاب بذكر (ولاية الله) فيه، فقد روي الحديث بنحوه من طريق أخرى دونها، وقد كنت خرجتها في \"الروض النضير\" تحت حديث علي ابن أبي طالب نحوه (٦٨١)، ومنها طريق أخرى عن ابن عباس بلفظ:\n\"ثلاثٌ من لم تكن فيه واحدة منهن، فلا تعتدّنًّ بشيء من عمله، تقوى تحجزه عن معاصي الله، أو حلم يكف به السفيه، أو خُلُقٌ يعيش به في الناس\".\nأخرجه الخرائطي في \"مكارم الأخلاق\" (١/٣٩/٢٥ -٢٤ -تحقيق الدكتورة سعاد): حدثنا أحمد بن موسى المعدل البزار: ثنا إبن أبي الزرد الأيلي: ثنا ياسين بن حماد: ثنا الخليل بن مُرة عن إسماعيل بن إبراهيم عن عطاء عن","vol":"14","page":10},{"text":"ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف، الخليل بن مرة، قال الذهبي في \"المغني\": \"ضعفه يحيى بن معين\". وجزم الخافظ في \"التقريب\" بضعفه.\nوياسين بن حماد، لم أجد له ترجمة، ومن غرائب الدكتورة المحققة، أنها لما ترجمت له قالت:\n\"ياسين بن حماد بن عبد الله الكلبي من أهل قنسرين، كان أبوه مجهولًا، منكر الحديث، ضعيف الحديث. ترجمته في \"الجرح والتعديل\" (٣/ ١٤٣/٦٢٨) \"!\nووجه الغرابة ظاهر من ترجمتها لحماد بن عبد الرحمن أبي ياسين، وليس له ذكر في الإسناد، فلا يجوز إعلاله به - كما لا يخفى على أحد -. ثم ما يدريها أنه ابن حماد هذا، ولم يذكر في ترجمة أبيه، ولا ذكر في الإسناد أنه \"قنسريني\" أو\n(كلبي) !\nومن أوهامها: قولها في ترجمة (أحمد بن موسى المعدل البزار) شيخ الخرائطي:\n\"روى عنه أبو حاتم وقال: هو مجهول، والحديث الذي رواه باطل. ترجمته في \"الجرح والتعديل\" (١/٧٥/١٥٥) \"!\nوهذا وهم فاحش، فإن الذي في المكان الذي أشارت إليه إنما هو قول ابن أبي حاتم:\n\"كتبت عنه مع أبي، وهو صدوق\". وسبب الوهم أنه انتقل بصرها إلى","vol":"14","page":11},{"text":"ترجمة (أحمد بن معدان العبدي) التي بعد الأولى، ففيها قال ابن أبي حاتم:\n\"سألت أبي عنه؟ فقال: هو مجهول ... \"إلخ.\nوثمة وهم آخر، وهو قولها:\n\"روى عنه أبو حاتم\"!\nفإن هذا ليس له ذكر في أي من الترجمتين!!\n<span data-type=\"title\" id=toc-6532>٦٥٠٥ </span>- (إن ثلاثة نفر من بني إسرائيل خرجوا يرتادون لأهليهم، فأصابهم المطر، فأووا تحت صخرة، فانطبقت عليهم،فنظر بعضهم إلى بعض فقالوا: إنه لا ينجيكم من هذا إلا الصدق،فليدع كل رجل منكم بأفضل عمل عمله فقال أحدهم:.... - الحديث بطوله، وفيه: - ثم قال الثالث: كنت في غنم أرعاها، فحضرت الصلاة،فقمت أصلي. فجاء الذئب، فدخل الغنم، فكرهت أن أقطع صلاتي، فصبرت حتى فرغت من صلاتي، اللهم إن كنت تعلم أني إنما فعلت هذا ابتغاء مرضاتك واتقاء سخطك فافرج عنا، قال: فانفرجت الصخرة، قال عقبة ﵁: فسمعت رسول الله ﷺ وهو يحكيها حين انفرجت قالت: طاق، فخرجوا منها) .\nمنكر بهذا اللفظ في النفر الثالث. أخرجه الطبراني في \"الدعاء\" (٢/ ٨٧١ - ٨٧٢) من طريق ابن لهيعة: حدثني يزيد بن عمرو المعافري أن أبا سلمة (الأصل: سلمى) القتباني: أخبره عن عقبة بن عامر الجهني ﵁ قال: سمعت رسول الله ﷺ يقول: ... فذكره.","vol":"14","page":12},{"text":"قلت: وهذا إسناد ضعيف، وله علّتان:\nالأولى: أبو سلمة القتباني - واسمه (سلمان) -، غير معروف إلا في هذه الرواية، ولم يذكرها الكبراني في \" المعجم الكبير\"، وقد ترجم فيه لكل من روى من التابعين عن عقبة، وسرد أحاديث كل واحد منهم تحت إسمه (١٧/٢٦٩/\n٣٥١)، وليس فيهم هذا، ولا ذكره الذهبي في \"المقتنى من الكنى\"، فبدا لي من ذلك أنه مجهول لا يعرف، ولا سيما أنني لم أجده عند أحد المؤلفين في التراجم - فيما علمت - وإنما عرفت إسمه من ترجمة (يزيد بن عمرو المعافري) من\n\"تهذيب الكمال\"، فقد ذكره فيها في شيوخه.\nوأما الدكتور البخاري، فقال في تعليقه على \"الدعاء\":\n\"وأبو سلمى لم أقف على ترجمته\" ولم يزد.\nوالعلمة الأخرى: ابن لهيعة، فأنه ضعيف من قبل حفظه - كما هو معروف -، ولذلك ضعّفَ الحديث الحافظُ -كما يأتي -.\nوله علة ثالثة: وهي نكارة متنه في الجملة الثالثة، ومن أجلها خرّجته هنا.\nوإلا، فالقصة صحيحة مشهورة من رواية جماعة من الصحابة - استوعب طرقها عنهم الطبراني (٢/٨٦٣ -٨٧٦)، وتمام في \"الفوائد\" (ق ٥٩/٢ -٦١/٢) (١)، والبزار (٢/٣٦١ -٣٧٠/كشف الأستار) وغيرهم -ومنهم:\nعبد الله بن عمر، وعنه أخرجه الشيخان: البخاري (٣٤٦٥)، ومسلم (٨/٨٩ -٩١)، وكذا ابن حبان (٢/١٢٧/٨٩٤)، والبيهقي (٦/١١٧)، وفي\n_________\n(١) انظر \"الروض البسام بترتيب وتخريج فوائد تمام\" (٤/١٤ -٢٥) .","vol":"14","page":13},{"text":"\"شعب الإيمان\" (٦/١٨٤ -١٨٥)، وأحمد (٢/١١٦)، وابن عدي (٤/١٤٢) .\nوفي حديثه وحديث الآخرين أن الثالث قال:\n\" اللَّهُمَّ! إِنِّي كُنْتُ اسْتَأْجَرْتُ أَجِيرًا بِفَرَقِ أَرُزٍّ، فَلَمَّا قَضَى عَمَلَهُ قَالَ: أَعْطِنِي حَقِّي، فَعَرَضْتُ عَلَيْهِ فَرَقَهُ،فَرَغِبَ عَنْهُ، فَلَمْ أَزَلْ أَزْرَعُهُ حَتَّى جَمَعْتُ مِنْهُ بَقَرًا وَرِعَاءَهَا فَجَاءَنِي، فَقَالَ: إتق الله ولا تظلمني حقي. قلت: إذهب إلى تلك البقر ورعائها فخذها! فقال: اتَّقِ اللَّهَ وَلَا تستهزيء بي [إنما لي فرق من أرز]، فقُلْتُ: إِنِّي لَا أَسْتَهْزِئُ بِكَ، خُذْ ذَلِكَ الْبَقَرَ وَرِعَاءَهَا [فإنها من ذلك الفرق] فَذَهَبَ بِهِ.\nفَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ، فَافْرُجْ لَنَا مَا بَقِيَ، فَفَرَجَ اللَّهُ مَا بَقِيَ، [فخرجوا من الغار يمشون] \".\nوالسياق لمسلم، والزيادات بعضها له، والأخرى للبخاري وابن حبان، وقال الحافظ في آخر شرحه للحديث (٦/٥١٠ -٥١١):\n\"لم يخرج الشيخان هذا الحديث إلا من رواية ابن عمر، وجاء بإسناد صحيح عن أنس، أخرجه الطبراني في \"الدعاء\"، ومن وجه آخر حسن، وبإسناد حسن عن أبي هريرة، وهو في \"صحيح ابن حبان\"، وأخرجه الطبراني من وجه آخر عن أبي هريرة، وعن النعمان بن بشير من ثلاثة أوجه حسان، أحدها عند أحمد والبزار، وكلها عند الطبراني، وعن علي وعقبة بن عامر وعبد الله بن عمرو بن العاص وابن أبي أوفى بأسانيد ضعيفة، وقد استوعب طرقه أبو عوانة في\n\"صحيحه\"، والطبراني في \"الدعاء\" واتفقت الروايات كلها على أن القصص الثلاثة: في الأجير، والمرأة والأبوين، إلا حديث عقبة بن عامر، ففيه بدل الأجير أن الثالث قال: كنت في غنم أرعاها، فحضرت الصلاة ...، فلو كان\nإسناده قويًا، لحُمِلَ على تعدد القصة\".","vol":"14","page":14},{"text":"قلت: ومثله في النكارة - أو الشذوذ على الأقل - طريق أخرى عن ابن عمر، يرويها عمر بن حمزة: أخبرنا سالم بن عبد الله عن أبيه قال: سمعت رسول الله ﷺ يقول:\n\"من استطاع منكم أن يكون مثل صاحب فَرْقِ الأرز، فليكن مثله، قالوا: ومن صاحب فَرْقِ الأرز يارسول الله؟ ... \" فذكر حديث الغار.\nأخرجه أبو داود (٣٣٨٧)، وأحمد أيضًا، ومن طريقه: الطبراني في \"المعجم الكبير\" (١٣١٨٨)، وابن عدي (٥/١٩)، وابن عساكر في \"تاريخ دمشق\" (٢/٢٣٤) من طريقيه عن أبي داود به.\nقلت: وعمر بن حمزة مع كونه من رجال مسلم، فهو ضعيف، كما جزم الحافظ في \"التقريب\"، ونحوه الذهبي في \"الكاشف\"، لكنه ذكر أن مسلمًا روى له متابعة، وكذا في كتابه \"المغني\"، وأما في \"الميزان\" فقال:\n\"واحتج به مسلم\". وهذا هو كلام الحافظ المزي في \"التهذيب\"، فإنه قال:\n\"استشهد به البخاري في \"الصحيح\"، وروى له في \"الأدب\"، وروى له الباقون سوى النسائي\".\nوبيانًا للحقيقة أقول:\nيبدو لي أن مسلمًا احتج به، فقد أخرج له في \"النكاح\" حديث أبي سعيد الخدري في تحريم إفشاء سر المرأة، ولم يَسُقْ في الباب غيره، ولكنه ليس أهلًا للإحتجاج به - كما بينته في مقدمة كتابي \"آداب الزفاف\" طبعة المعارف، ردًّا على","vol":"14","page":15},{"text":"بعض الجهلة بهذا العلم - ثم خرجته في \"الضعيفة\" (٥٨٢٥)، وتوسعت فيه بالرد عليه، وبيان جهله، كما بينت اضطراب عمر بن حمزة في رواية متن حديث أبي سعيد هذا، مما يؤكد ضعفه، وأنه لا شاهد له!\nوتفرد بهذه الزيادة مما يزيد الباحث قناعة بضعفه وأنه لا يحتج به، فإنه ليس فقط زاد على تلك الطرق، بل إنه خالف الإمام الزُهري، فقد قال: حدثني سالم ابن عبد الله به، دون الزيادة.\nأخرجه البخاري (٢٢٧٢)، ومسلم، وتمام، والطراني (١٩٧، ١٩٨) من طرق عنه.\nوفي ترجمته أورد ابن عدي هذا الحديث، وحكى تضعيفه عن جمع، وختمها بقوله:\n\"وهو ممن يكتب حديثه\".\n(تنبيه): لم ينتبه أخونا الفاضل حمدي عبد المجيد السلفي للفرق بين رواية عمر بن حمزة هذه وغيرها من الروايات الصحيحة، فعزاه لأحمد والشيخين وأبي داود!\n<span data-type=\"title\" id=toc-6533>٦٥٠٦ </span>- (إذا كان يوم القيامة، قال الله: أين الذين كانوا ينزهون أسماعهم وأبصارهم عن مزامير الشيطان؟ ميزوهم، فيميزون في كثب المسك والعنبر، ثم يقول للملائكة: اسمعوهم تسبيحي وتمجيدي، قال: فيسمعُون بأصوات لم يسمع السامعون بمثلها قط) .\nموضوع. أخرجه الديلمي في \"مسند الفردوس\" (١/١٣٨ -١٣٩) من","vol":"14","page":16},{"text":"طريق عبد الله بن إبراهيم الغفاري: حدثنا عبد الله بن أبي بكر بن المكندر عن محمد بن المكندر عن جابر مرفوعًا.\nقلت: وهذا موضوع، آفته عبد الله بن إبراهيم الغفاري، اتهمه ابن حبان والحاكم بالوضع، وتقدمت له أحاديث موضوعة، فانظر مثلًا المجلد الأول الحديث (٩٢ و٩٩) .\nوشيخه عبد الله بن أبي بكر بن المكندر لم أجد له ترجمة، وقد ذكره المزي في شيوخ الغفاري الذين روى عنهم. وقد خالقه الامام مالك، فقال: عن محمد بن المكندر قال: ... فذكره مقطوعًا موقوفًا على محمد بن المكندر لم يجاوزه.\nهكذا أخرجه ابن أبي الدنيا في \"ذم الملاهي\" (ق ٩/٢)، ومن طريقه الأصبهاني في \"الترغيب\" (١/١٦٣/٣١٢): حدثني داود بن عمرو الضبّيٌّ:\nثنا عبد الله بن المبارك عم مالك بن أنس عن محمد بن المكندر به.\nقلت: وهذا إسناد صحيح على شرط مسلم، فثبت أن الحديث موقوف مقطوع، وأن رَفعُهُ إلى جابر عن النبي ﷺ هو من عمل الغفاري أو شيخه، إن لم يكن الغفاري افتراه عليه. والله أعلم.\nوالحديث أورده السيوطي في \"الجامع الكبير\"، وفي \"الدرر المنثور\" (٥/١٥٣) معزوًا للديلمي - ساكتًا عليه، كما عادته في الغالب -. وذكره ابن تيمية في كتابه القيّم \"الاستقامة\" (١/٢٣٣) قائلًا:\n\"وقد ورد في الأثر ... \" فذكره بنحوه، ولم يصرح برفعه، فكأنه يشير إلى المقطوع، فكان هذا كله من دواعي تخريجه، وبيان وضعه مرفوعًا. والله ولي التوفيق.","vol":"14","page":17},{"text":"<span data-type=\"title\" id=toc-6534>٦٥٠٧ </span>- (هلْ كَانَ يُكْثِرُ ذِكْرَ الْمَوْتِ؟ \"قَالُوا: لا، قَالَ: فَهَلْ كَانَ يَدَعُ كَثِيرًا مِمَّا يَشْتَهِي؟ \"قَالُوا: لا، قَالَ:\"مَا بَلَغَ صَاحِبُكُمْ كَثِيرًا مِمَّا تَذْهَبُونَ إِلَيْهِ)\nضعيف. أخرجه الطبراني في \"المعجم الكبير\" (٦/٢٢٨/٥٩٤١) من طريق إبراهيم بن المستمر العُرُوقي: ثنا حاتم بن عبد بن دينار الحرشي: ثنا يحيى ابن قيس الكندي: ثنا أبو حازم عن سهل بن سعد الساعدي قال:\nمات رجل من أصحاب رسول الله ﷺ، فجعل أصحاب رسول الله ﷺ\nيُثنون عليه، ويذكرون من عبادته، ورسول الله ﷺ ساكت، فلما سكتوا، قال رسول الله ﷺ ... فذكره.\nقلت وهذا إسناد ضعيف، رجاله ثقات، غير حاتم بن عباد هذا، فلم أجد له ترجمة، وقد ذكره المزي في شيوخ إبراهيم بن المستمر العروقي. وأما المنذري، فقال (٤/١٣٠) - وتبعه الهيثمي (١٠/٣٠٩) -.\n\"رواه الطبراني بإسناد حسن\"!\nوما أظنهما وقفا على ترجمةٍ لحاتم هذا، فضلًا عن توثيق من أحد من الآئمة، وقد قال فيه الهيثمي - في حديث آخر له -:\n\"لم أر من ذكر له ترجمة\". وقال في مكان آخر:\n\"لم أعرفه\". انظر الحديث المتقدم (٦٠٤٥) .\nورواه البزار في \"مسنده\" (٤/٢٤٠/٣٦٢٢) من طريق يوسف بن عطية عن ثابت عن أنس به مختصرًا جدًا. وقال البزار:","vol":"14","page":18},{"text":"\"لانعلم رواه عن ثابت عن أنس إلا يوسف\".\nقلت: وهو متروك، كما قال الهيثمي، وتبعه العسقلاني في \"التقريب\"، وهو بمعنى قوله في \"مختصر الزوائد\" (٢/٤٦٧/٢٢٢٨):\n\"وهو ضعيف جدًا\".\nقلت: فلا يستشهد به، ولا سيما ولفظه مختصر.\n<span data-type=\"title\" id=toc-6535>٦٥٠٨ </span>- (قدم المدينة، فلما قدم المدينة، جاءت الأنصار برجالها ونسائها، فقالوا: إلينا يا رسول الله! فقال:\nدعوا الناقة؛ فإنها مأمورة، فبركت على باب أبي أيوب، قال:\nفخرجت جوار من بني النجار يضربن بالدفوف وهن يقلن:\nنحن جوار من بني النجار * * * يا حبذا محمد من جار\nفخرج إليهم رسول الله ﷺ فقال:\nأتحبوني؟ فقالوا: إي والله يا رسول الله قال:\nوأنا والله أحبكم، وأنا والله أحبكم، وأنا والله أحبكم)\nمنكر بهذا التمام. أخرجه البيهقي في \"دلائل النبوة\" (٢/٥٠٨) من طريق أبي عبد الله الحاكم بسنده عن محمد بن سليمان بن إسماعيل بن أبي الورد قال: حدثنا إبراهيم بن صِرمة قال: حدثنا يحيى بن سعيد عن إسحاق بن عبد الله بن أبي طلحة عن أنس قال: ... فذكره.","vol":"14","page":19},{"text":"قلت: وهذا إسناد واهٍ، آفته إبراهيم بن صِرمة - وهو: الأنصاري -، قال ابن عدي في \"الكامل\" (١/٢٥٢ -٢٥٣):\n\"حدث عن يحيى بن سعيد الأنصاري بنسخ لا يحدّث بها غيره، ولا يتابعه على حديث منها\". ثم قال:\n\"وعامة أحاديثه، إما أن تكون مناكير المتن، أو تنقلب عليه الأسانيد، وبيّنّ على أحاديثه ضَعفُه\". وفي \"اللسان\":\n\"وقال ابن معين: كذاب خبيث\" (١)\nوالرواي عنه محمد بن سليمان بن إسماعيل بن أبي الورد، لم أجد له ترجمة. وفي \"الجرح والتعديل\" (٣/٢٦٩) ما نصه:\n\"محمد بن سليمان الأنصاري، روى عن ... (كذا الأصل، يشير إلى أنه لا يُقرأ) سمعت أبي يقول: وهو مجهول\". فيحتمل أن يكون هو هذا. والله أعلم.\nولقصة الجواري، والضرب بالدف شاهد من حديث أنس، ولكن ليس فيه أن ذلك كان عند قدومه ﷺ المدينة، بل في رواية أن ذلك كان في عرس، وهو الراجح - كما تقدم بيانه في تخريج حديث أنس برقم (٣١٥٤)، من المجلد السابع من \"الصحيحة\" -. والله ﷾ أعلم.\nوأما ماذكره الغزالي في \"الإحياء\" (٢/٢٧٧) من إنشاد النساء على السطوح بالدف والألحان، عند قدوم النبي ﷺ:\n_________\n(١) زاد الخطيب (٦/١٠٤): \"يكذب على الله ورسوله\". وقال الخطيب: \"في حديثه غرائب لا يتابع عليها\"","vol":"14","page":20},{"text":"طلع البدر علينا من ثنيات الوداع * * * وجب الشكر علينا مادعا لله داع\nفهو مما لا أصل له، وإنما رواه البيهقي وغيره من طريق إبن عائشة، قال ... فذكره مختصرًا، دون ذكر السطوح والدف والألحان، ثم هو تضعيف معضل - كما تقدم بيانه في المجلد الثاني برقم (٥٩٨) -، وأزيد هنا فأقولك: قال الحافظ في \"الفتح\" (٤/٢٦٢):\n\"وهو سند معضل، ولعل ذلك كان في قدومه من غزوة تبوك\".\nوإن مما يؤكد نكارة ذكر الدفوف في قصة إستقباله ﷺ قول البراء بن عازب ﵁:\nثم قدم النبي ﷺ المدينة، فما رأيت أهل المدينة فرحوا بشيء فرحهم برسول الله ﷺ، حتى جعل الإماء يقُلن: قدم رسول الله ﷺ.\nرواه البخاري (٣٩٢٥) وغيره، وهو مخرج في \"تخريج فقه السيرة\" (ص ١٦٩ - دار القلم) .\nومثله حديث أنس بن مالك ﵁ قال:\nإِنِّي لَأَسْعَى فِي الْغِلْمَانِ يَقُولُون: جَاءَ مُحَمَّدٌ فَأَسْعَى فَلَا أَرَى شَيْئًا ثُمَّ يَقُولُونَ جَاءَ مُحَمَّدٌ فَأَسْعَى فَلَا أَرَى شَيْئًا قَالَ حَتَّى جَاءَ رَسُولُ اللَّهِ ﷺ وَصَاحِبُهُ أَبُو بَكْرٍ فَكُنَّا فِي بَعْضِ حِرَارِ الْمَدِينَةِ ثُمَّ بَعَثَنَا رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ لِيُؤْذِنَ بِهِمَا الْأَنْصَارَ فَاسْتَقْبَلَهُمَا زُهَاءَ خَمْسِ مئة مِنْ الْأَنْصَارِ حَتَّى انْتَهَوْا إِلَيْهِمَا فَقَالَتْ الْأَنْصَارُ انْطَلِقَا آمِنَيْنِ مُطَاعَيْنِ فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ وَصَاحِبُهُ بَيْنَ أَظْهُرِهِمْ فَخَرَجَ أَهْلُ الْمَدِينَةِ حَتَّى إِنَّ الْعَوَاتِقَ لَفَوْقَ الْبُيُوتِ يَتَرَاءَيْنَهُ يَقُلْنَ أَيُّهُمْ هُوَ أَيُّهُمْ","vol":"14","page":21},{"text":"هُوَ قَالَ فَمَا رَأَيْنَا مَنْظَرًا مُشْبِهًا بِهِ يَوْمَئِذٍ. قَالَ أَنَسُ بْنُ مَالِكٍ: وَلَقَدْ رَأَيْتُهُ يَوْمَ دَخَلَ عَلَيْنَا وَيَوْمَ قُبِضَ فَلَمْ أَرَ يَوْمَيْنِ\nشبيهًا بِهِمَا.\nأخرجه البخاري في \"التاريخ الصغير\" (ص ٦ -هندية)، والبيهقي في \"الدلائل\" (٢/٥٠٧)، وأحمد (٣/٢٢٢) من طريق سليمان بن المغيرة عن ثابت عن أنس. وأخرجه أحمد (٣/١٢٢) من طريق آخر عن ثابت مختصرًا.\nقلت: وهذا إسناد صحيح على شرط الشيخين، وسكت عنه الحافظ في \"الفتح\" (٧/٢٥١) رضىً به - كما في قاعدته -.\nوتابعه عبد العزيز بن صهيب عن أنس به نحوه مطولًا. أخرجه البخاري (٣٩١١)، وأحمد (٣/٢١١) .\nوالمقصود، أن هذه الأحاديث الصحيحة تؤكد نكارة ذكر الدفوف والغناء في حديث الترجمة ونحوه.\nويمكن أن يقال مثل ذلك في قصة الناقة، وبخاصة في بروكها على باب أبي أيوب، فإن المعروف في كتب السيرة، أنها بركت حين أتت دار بني مالك بن النجار على باب مسجده ﷺ، وهو يومئذ مربد لغلامين يتيمين من بني النجار، هكذا ساقه ابن هشام في \"السيرة\" (٢/١١٢ -١١٣) عن ابن اسحاق معضلًا بدون إسناد مطولًا، وفيها تكرار جملة:\n\"خلوا سبيلها، فإنها مأمورة\" كلما مر ﷺ بدارٍ من دور الأنصار، وقالوا له:\nأقم عندنا في العدد والعُدّة والمنعة. ومن رواية ابن إسحاق هذه ساقها بطولها ابن","vol":"14","page":22},{"text":"كثير في \"البداية\" (٣/١٩٨ - ١٩٩) ولم يسندها.\n(تنبيه): عزا الحافظ في \"الفتح\" حديث الترجمة في موضعين منه (٧/٢٤٥، ٢٦١) إلى الحاكم، وسبقه إلى ذلك الحافظ ابن كثير، ولكنه قرنه بتحفظ غريب غير معتاد، فقال بعدما ساقه من رواية البيهقي بإسناده (٣/٢٠٠):\n\"هذا حديث غريب من هذا الوجه، لو يروه أحد من أصحاب \"السنن\" وقد أخرجه الحاكم - كما يروى -\"!\nفقوله: \"كما يروى\" لعله يعني رواية البيهقي عنه، وحينئذ فلا فائدة تذكر منه. وعلى كل حال، فهذا القول - أو القيد - منه خير من إطلاق الحافظ عزوه للحاكم، لأنه يوهم أنه في \"مستدركه\" وليس فيه، ثم إنه سكت عنه، فأوهم حسنه على الأقل عنده، وليس كذلك -كما تقدم -. ولقد كان هذا من الدواعي على إخراجه، والكشف عن علته، واقترن مع ذلك الاستطراد لذكر أحاديث صحيحة تدل على نكارته. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6536>٦٥٠٩ </span>- (هذا ثوبٌ لا يؤدَّى شكرُه. يعني الطّيلسان) .\nمنكر. أخرجه ابن سعد في \"الطبقات\" (١/٤٦١) من طريق عبد السلام ابن حرب: حدثني موسى الحارثي - في زمن بني أمية - قال:\nوُصف لرسول الله ﷺ الطيلسان، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف معضل، رجاله ثقات، وموسى الحارثي: الظاهر أنه (موسى بن مسلم أبو عيسى الطحان) المعروف ب (موسى الصغير)، فقد ذكروا في الرواة عنه عبد السلام بن حرب هذا، وقد وقع في \"تهديب التهديب\"","vol":"14","page":23},{"text":"(الحزامي)، وهنا (الحارثي) فأحدهما محرف. والله أعلم.\nوالحديث أعله الحافظ في موضعين من \"الفتح\" (٧/٢٣٥ و١٠/٢٧٤ -٢٧٥) بالإرسال. والصواب إعلاله بالإعضال - كما تقدم معنا -، لأن موسى هذا لم يذكروا له رواية عن الصحابة، ولذلك ذكره الخافظ نفسه في الطبقة السابعة من \"التقريب\". وهي طبقة أتباع التابعين.\n(فائدة): الطيلسان: ضرب من الأوشحة يلبس على الكتف، أو يحيط بالبدن، خال عن التفصيل والخياطة. أو هو مايعرف في العامية المصرية ب (الشال) .\nفارسي معرب: (تالسان) أو (تالشان) . \"المعجم الوسيط\".\nإذا عرفت هذا، فقد أشار ابن القيم في أول \"زاد المعاد\" إلى تضعيف الحديث بقوله:\n\"وأما الطيلسان، فلم ينقل عنه ﷺ أنه لبسه، ولا أحد من أصحابه، بل قد ثبت في \"صحيح مسلم\"\" من حديث النواس بن سمعان عن النبي ﷺ أنه ذكر الدجال، فقال:\n\"يخرج معه سبعون ألفًا من يهود أصبهان، عليهم الطيالسة\".\nورأى أنس جماعة عليهم الطيالسة، فقال: ما أشبههم بيهود خيبر. ومن هنا كره لبسها جماعة من السلف\".\nثم إحتج على الكراهة بحديث \"من تشبَّه بقوم، فهو منهم\". وهو حديث حسن صحيح مخرج في \"جلباب المرأة المسلمة\" (٢٠٣ -٢٠٤) عن ابن عمر وغيره.","vol":"14","page":24},{"text":"وأثر أنس أخرجه البخاري في \"صحيحه\" برقم (٤٢٠٨) .\nلكن قوله \"ولا أحد من أصحابه\". ففيه نظر، وإن مر عليه المعلقان على \"الزاد\" (١/١٤٢ -طبع المؤسسة) فلم يعلقا عليه بشيء! كما أنهما لم يخرجا أكثر من مادة الكتاب حديثًا وآثارًا، ومن ذلك أثر أنس هذا! وقد كنت ذكرت في\n\"التعليقات الجياد على زاد المعاد\" أن القسطلاني في \"المواهب اللدنية\" تعقبه بأن ابن سعد روى من طريقين: أن الحسن بن علي ﵄ كان يلبس الطيالسة.\nثم رأيت مثله عن جماعة من السلف في \"مصنف ابن أبي شيبة\" (كتاب اللباس) منهم إبراهيم -وهو: ابن يزيد النخعي - رقم (٤٧٣٩)، والأسود بن هلال (٤٧٤١)، وعبد الله بن يزيد (٤٧٤٢)، وسعيد بن المسيب (٤٧٤٣)، وعبد الله بن مغفل ﵁ (٤٧٤٦) .\nقلت: فالقول بالكراهة مع لبس هؤلاء الأفاضل للطيلسان - لا سيما وفيهم الصحابي الجليل عبد الله بن مغفل - بعيد جدًا، أضف إلى ذلك أن بعضهم كان يغالي بشراءه، فروى ابن أبي شيبة (٤٩٦٣) عن مغيرة قال:\nكان إبراهيم لا يرى بأسًا أن يلبس الثوب بخمسين درهمًا، يعني: الطيلسان.\nو(٤٩٦٤) عن إبراهيم بن محمد بن المنتشر عن أبيه عن مسروق قال:\nكان لا يغالي بثوب إلا بطيلسان.\nفبهذه الآثار التي خفيت على ابن القيم - يرد القول بالكراهة، وليس بحديث الترجمة - كما فعل الحافظ (١٠/٢٧٤) -، لضعفه وإعضاله.","vol":"14","page":25},{"text":"وأما أثر أنس فيحمل على ما إذا كان شعارًا لهم، لحديث ابن عمر المتقدم، قال الحافظ فب \"الفتح\" (١٠/٢٧٥):\n\"وإنما يصلح الاستشهاد بقصة اليهود في الوقت الذي تكون الطيالسة من شعائرهم، وقد ارتفع ذلك في هذه الأزمنة، فصار داخلًا في عموم المباح، وقد ذكره ابن عبد السلام في أمثلة البدعة المباحة\".\nقلت: وقوله: \"البدعة المباحة\" لعله يعني البدعة اللُغوية، لأن البدعة الشرعية لا توصف بمباحة أو حسنة، بل كلها ضلالة بنص رسول الله ﷺ كما مبين في محله. على أن وصفها بالبدعة اللغوية فيه نظر أيضًا - لما سبق من الآثار السلفية -، فالظاهر أن ابن عبد السلام لم يقف عليها، كما أن الحافظ لم يذكر شيئًا منها، وهذا من غرائبه!\n(تنبيه): تقدم في كلام ابن القيم عزو حديث (يهود أصبهان) لـ \"صحيح مسلم\" من حديث النواس بن سمعان، وهذا سبق قلم منه أو ذهن، فإنه عنده (٨/٢٠٧) من حديث أنس بن مالك، وكذلك رواه ابن حبان وغيره، وهو\nمخرج في \"الصحيحة\" (٣٠٨٠)، وخرجت له فيه بعده شاهدًا من حديث جابر ابن عبد الله، وأما حديث النواس بن سمعان فهو حديث طويل عند مسلم (٨/١٩٧ -١٩٨)، ولكن ليس فيه ماذكره ابن القيم، ومن العحيب أن الحافظ تبعه على ذلك في \"الفتح\" (١٠/٢٧٤) ! ثم القسطلاني في \"المواهب\" وشارحه الزرقاني (٥/٢٧) !! وحديث النواس رواه أحمد وغيره، كما في \"مسلم\"، وهو مخرج في \"الصحيحة\" أيضًا برقم (٤٨١) .","vol":"14","page":26},{"text":"<span data-type=\"title\" id=toc-6537>٦٥١٠ </span>- (ما وصف لي إعرابي قط فأحببت أن أراه إلا عنترة) .\nمنكر. أخرجه أبو الفرج الأصبهاني في \"الأغاني\" (٧/١٤٤ -تصحيح\nالشنقيطي) عن عمر بن شبة: حدثنا ابن عائشة قال:\nأُنشد النبي ﷺ قول عنترة:\nولقد أبيت على الطوى فأظله * * * حتى أنال به كريم المأكل\nفقال ﷺ....فذكره.\nقلت: وهذا إسناد ضعيف معضل، فإن به ابن عائشة هذا من شيوخ أحمد وأبي داود وهذه الطبقة، فبينه وبين النبي ﷺ مفاوز، واسمه: عبيد الله بن محمد بن حفص..القرشي التيمي، يعرف بـ (العيشي) وبـ (العائشي) وبـ (ابن عائشة، لأنه ولد عائشة بنت طلحة بن عبيد الله، وهو راوي قصة \"طلع البدر علينا ... \"،\nومضت (٢/٦٣) .\nوأبو الفرج الأصبهاني - اسمه: علي بن الحسين - فيه كلام كثير، مترجم في \"السير\" (١٦/٢٠١ -٢٠٣) و\"الميزان\" و\"اللسان\"، ولخص القول فيه الذهبي في \"المغني\" فقال:\n\"شيعي يأتي بعجائب، يحتمل لسعة اطلاعه، فالله أعلم. قال ابن أبي الفوارس: خلط قبل موته\".\nولقد كان الباعث على تخريج هذا الحديث أن حفيدة من حَفَدَتي سألتني عنه؟ فأنكرته. ثم سألتها: أين قرأتيه؟ فقدمت إلي كتاب \"المطالعة والنصوص للصف الأول الثانوي الأدبي والعلمي والتجاري\"، فإذا هو فيه (ص ٥٥) -","vol":"14","page":27},{"text":"جازمين فيه بنسبته إلى النبي ﷺ! فبادرت إلى تخريجه أداءً للأمانة العلمية، وتحذيرًا من أن ينسب إلى النبي ﷺ ما لم يقل.\n<span data-type=\"title\" id=toc-6538>٦٥١١ </span>- (إن هذا القرآن نزل بحُزن، فإذا قرأتموه، فبكوا، فإن لم تبكوا، فتباكوا) .\nضعيف. أحرجه ابن ماجة (١٣٣٧)، وأبو يعلى (٢/٥٠/٦٨٩)، ومن طريقه المزي في \"التهذيب\" (١٧/١٢٨ -١٢٩)، وأبو العباس الأصم في \"حديثه\" (٢/١٤٨)، والبيهقي في \"السنن\" (٧/٢٣١)، وفي \"الشعب\" (٢/\n٣٦١/٢٠٥١) من طريق الوليد بن مسلم عن إسماعيل بن رافع: حدثني ابن أبي مليكة عن عبد الرحمن بن السائب قال:\nقدم سعد بن مالك، فأتيته مسلمًا، فنسبني، فانتسبت، فقال: مرحبًا بابن أخي، بلغني أنك حسن الصوت بالقرآن، سمعت رسول الله ﷺ يقول: ... فذكره. وزاد:\n\"وتغنوا به، فمن لم يتغن به، فليس منّا\".\nقلت: وهذا إسناد ضعيف، عبد الرحمن بن السائب - وهو: ابن أبي نهيك المخزومي -، مجهول الحال، وفي \"التقريب\":\n\"مقبول\"، وقد اختلف في اسمه -كما هو مبين في \"التهذيب\" -، ولعل ذلك لجهالته، ولكنه قد توبع على الزيادة - كما يأتي -.\nوإسماعيل بن رافع ضعيف واهٍ، كما قال الذهبي في \"الكاشف\".","vol":"14","page":28},{"text":"وقال البوصيري في \"زوائد ابن ماجة\" (١/١٥٧):\n\"ضعيف متروك\".\nوقد توبع من مثله، فقال البزار في \"البحر الزخار\" (٤/٦٩/١٢٣٥):\nوحدثنا إسماعيل بن حفص قال: نا الوليد بن مسلم قال: نا عبد الرحمن بن أبي بكر عن ابن أبي مليكة مختصرًا بلفظ:\n\"اقرأوا القرآن وابكوا، فإن لم تبكوا، فتباكوا\".\nقلت: وعبد الرحمن بن أبي بكر - هو: المليكي -، ضعيف اتفاقًاُ. وبعضهم تركه، وقال البزار عقب الحديث:\n\"ليّن الحديث\".\nوقد خالفهما الليث بن سعد وغيره، فرواه عن عبد الله بن أبي مليكة عن عبيد الله بن أبي نهيك عن سعد بن أبي وقاص مرفوعًا مختصرًا جدًا بلفظ:\n\" ليس منا من لم يتغن بالقرآن\".\nأخرجه أبو داود وغيره، دون القصة والبكاء.\nوعبيد الله، هو: عبد الرحمن المذكور في رواية إسماعيل، وهو من الاختلاف الذي أشرت إليه آنفًا، وهذا قد وثقه النسائي وغيره، مع أنهم لم يذكروا له راويًا غير ابن أبي مليكة، لكن قد تابعه سعيد بن أبي سعيد المقبري عند أبي داود - كما كنت ذكرت في \" مشكل الآثار\" للطحاوي\" (٢/١٢٧ -١٢٨) أنه ليس متابعًا، وإنما هو شك من بعض الرواة، ففي رواية من طريق الليث بن سعد عن ابن أبي مليكة عن ابن","vol":"14","page":29},{"text":"أبي نهيك عن سعيد بن أبي سعيد عن رسول الله ﷺ.\nوفي ثانية قال: عن سعيد عن رسول الله ﷺ.\nوفي ثالثة: عن سعد أو سعيد.\nوفي رابعة: عن سعد.\nوهذا هو الصواب، لأن أكثر الرواة عن الليث عليه، وقد توبع عليه - كما ذكرت هناك -.\nوإذ قد تبين هذا، فقد رجع الحديث إلى أنه عن ابن أبي نهيك، وقد علمت مافيه من تفرد ابن أبي مليكة عنه. لكن قد ذكرت هناك ما يدل على أن ابن أبي مليكة سمعه من أكثر من واحد، وهذا مما يعطي الحديث قوة، لأنهم جمع من\nمساتير التابعين. ولعل أبا داود أشار إلى ذلك بأن ساق الحديث من طريق عبد الجبار ابن الورد قال: سمعت ابن أبي مليكة يقول: قال عبيد الله بن أبي يزيد:\nمر بنا أبو لبابة، فاتبعناه ... فسمعته يقول ... فذكر الحديث بلفظ:\n\" ليس منا من لم يتغن بالقرآن\".\nورواه البيهقي (٢/٥٤) من طريق أبي داود، ومن طريق غيره (١٠/٢٣٠) عن عبد الجبار به. وكذلك رواه الطبراني في \"الكبير\" (٥/٢٤ -٢٥)، لكن وقع فيه (عبيد الله بن أبي نهيك)، وهو خطأ لمخالفته لما قبله، ولأنهم لم يذكروا\nلابن أبي نهيك رواية عن أبي لبابة - وهو: المنذر -، وإنما ذكروها لابن أبي يزيد - وهو المكي الثقة - عن أبي لبابة - وهو: المنذر - ﵁.\nوعبد الجبار هذا، ثقة، قال البخاري:","vol":"14","page":30},{"text":"\"يخالف في بعض حديثه\"، كما في \" مغني الذهبي\"، ولذلك اقتصرت على تحسين إسناده في \"صحيح أبي داود\" (١٣٢٢)، فيخشى أن يكون قوله:\nعن أبي لبابة. وهمًا منه. والله أعلم.\nوجملة القول، أن حديث الترجمة ضعيف، لتفرد إسماعيل بن رافع مع مخالفته للثقات الذين رووه عن شيخه ابن أبي مليكة بغير لفظه.\nومتابعة المليكي لا تفيده ولا تقويه، لأن روايته ليس فيها الشطر الأول من الحديث، ولأنه في نفسه ضعيف اتفاقًا - كما تقدم -.\nوأما الزيادة فصحيحة لرواية الثقات عن ابن أبي مليكة، واختلافهم في صحابيه - هل هو سعد، أو أبو لبابة - لا يضر، لأن الصحابة كلهم عدول، ولعله لذلك قال الحافظ في \"الفتح\" (٩/٧٢):\n\"أخرجه أبو داود بإسناد صحيح\".\nوقد بقي شيء، وهو قوله فيها: \" وتغنوا به\"، فهذا له شاهد في \"سنن الدارمي\" (٢/٤٣٩) وغيره بسند صحيح عن عقبة بن عامر رفعه. وهو مخرج في \"الصحيحة\" (٣٢٨٥)،، و\"التعليق الرغيب\" (٢/٣١٤) .\nهذا، وقد أورد الإمام الشاطبي الشطر الثاني من الحديث دون أن يرفعه، ساقه كأنه من الحكم، وذلك من دقته وتحريه، فعلق عليه السيد رشيد رضا رحمه الله تعالى بقوله (١/٣٦١):\n\"لعل أردا حديث \"اتلوا القرآن وابكوا، فإن لم تبكوا، فتباكوا\". فاقتبسه بالمعنى، وهو في \"سنن ابن ماجة\" من حديث سعد بن أبي وقاص بسند جيد\"!","vol":"14","page":31},{"text":"وكذا قال، ولا جه لهذا التجويد مطلقًا، وأظن أن ذلك من حفظه، دون أن يرجع إلى إسناده، وإلا، فضعفه ظاهر لا يخفى عليه إن شاء الله، مما يؤكد ظني:\nأن اللفظ الذي عزاه لابن ماجة ليس هو عنده إلا بلفظ الترجمة، فهو إذن رواه بالمعنى، وما ادعاه من (الاقتباس) ينافي ماذكرته من التحري، والابتعاد عن رواية مالم يصح، فهذا هو اللائق بالامام الشاطبي.\nثم رأيت الحديث قد أورده الزمخشري في تفسيره: \"الكشاف\" باللفظ الذي ذكره السيد، وخرجه الحافظ (١٠٦/٣٤٦) من رواية إسحاق والبزار عن المليكي، ومن رواية أبي يعلى والحارث والبيهقي في \" الشعب\" - بغير لفظ\nالزمخشري وبنحو مما تقدم - وضعفه بالمليكي وإسماعيل.\n<span data-type=\"title\" id=toc-6539>٦٥١٢ </span>- (أنّ أحسن الناس قراءةً: من إذا قرأ، يتحزَّن) .\nضعيف. أخرجه الطبراني في \" المعجم الكبير\" (١١/٧/١١٠٨٥٢)، وعنه أبو نعيم في \"الحلية\" (٤/١٩): حدثنا عثمان بن يحيى بن صالح: ثنا أبي: ثنا ابن لهيعة عن عمرو بن دينار بن طاوس عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف، ابن لهيعة ضعيف من قبل حفظه، إلا ماكان من رواية البعادلة ونحوهم، وهذا ليس عن أحدهم، وبه أعله الهيثمي، لكنه قال (٧/١٧٠):\n\"رواه الطبراني، وفيه ابن لهيعة، وهو حسن الحديث وفيه ضعف\".\nوعثمان بن يحيى بن صالح، لم أجد له ترجمة، ولا هو في شيوخ الطبراني الذين أخرج لهم في\"المعجم الصغير\" و\" المعجم الأوسط\"، كما يستفاد من","vol":"14","page":32},{"text":"فهرس كل منهما - من وضعي - ولا ذكره ابن عساكر في الرواة عن أبيه في ترجمة هذا (١٨/١٣٦)، وتبعه الحافظان المزي والعسقلاني في كتابيهما \" التهذيب\"، فالظاهر أنه من الشيوخ المجهولين. والله ﷾ أعلم.\nوالحديث أخرجه أبو نعيم في \" أخبار أصبهان\" (٢/٥٨) من طريق أخرى عن ابن إشكيب: ثنا يحيى بن عثمان بن صالح المصري: ثنا أبي: ثنا ابن لهيعة به، إلا أنه قال: عن يزيد بن يزيد عن ابن شهاب عن عروة عن عائشة به.\nقلت: فانكشف لنا بهذه أن في رواية الطبراني وهمًا، كان سببًا لجهلنا بحال شيخه (عثمان بن يحيى بن صالح)، فإنه من المقلوب، وأن صوابه (يحيى ابن عثمان بن صالح)، وهذا معروف في شيوخ الطبراني، خرج له في \"المعجم\nالصغير\" ثلاثة أحاديث، وهذه أرقامها من كتابي \"الروض النضير\" (١٠٥٨، ١٠٨٧، ١٢٠٨) ولم يذكر له في \"الأوسط\" شيئًا، بل لم يترجم في حرف الياء منه لأحد إلا لمن اسمه (يعقوب) ! فلا أدري أهكذا هو بتأليفه أم في\nالنسخة خرم؟ وهذا الثاني أقرب، فإنه من المستبعد جدًا أن لا يروي لأحد منهم، وفي \"المعجم الصغير\" نحو ثلاثين شيخًا منهم غير من يسمى (يعقوب) فضلًا عمن روى لهم في \"المعجم الكبير\"، فهذا مثلًا (يحيى بن عثمان بن صالح) قد روى له عشرات الأحاديث في المجلد الحادي عشر منه فقط، وهذه أرقامها التي تيسرت لي: (١٠٩١٤، ١٠٩٤٧، ١٠٩٦٩، ١١١٨١، ١١١٨٩، ١١١٩٣، ١١٢٥١، ١١٤٠٥، ١١٤٢٨، ١١٤٢٩، ١١٤٣٠، ١١٤٣١، ١١٤٨٩، ١١٤٩٩، ١١٥٠٧، ١١٥١٤)، وبعضها من روايته عن أبيه، وتقدم له غير بعيد حديثان برقم (٦٠٥٢، ٦٢٢٦)، ثم هو مترجم في \"التهذيب\" و\" الميزان\"، وفيه بعض الكلام تقدم هناك، فلا أدري أهذا الاختلاف الذي وقع في الإسناد بين رواية","vol":"14","page":33},{"text":"الطبراني وأبي نعيم من فوق ابن لهيعة، هو منه أو من ابن لهيعة؟ فإنه رواه عن شيخ آخر بإسناده عن عائشة، فجعله من مسند عائشة، وهو عند الطبراني بإسناده المذكور عن ابن عباس، أم هو خطأ من الطبراني أو ناسخه، كما أخطأ في اسم شيخه كما تقدم؟ ذلك مما يحتاج إلى مزيد من التحقيق، وليس لدي الآن إلا ما ذكرت. والله ﷾ أعلم.\nوهناك خلاف آخر بين الكتابين في متن الحديث، فإنه هنا بلفظ:\n\"إذا قرأ يتحزن\". وعند أبي نعيم بلفظ:\n\"إذا قرأ، رُئيت أنه يخشى الله\".\nوهذا أرجح عندي لمجيئه من طريق أخرى عن طاوس وغيره عن ابن عباس، ولذلك كنت خرجته في \"الصحيحة\" (١٥٨٣)، واعتمدته في \"صفة الصلاة\".\n<span data-type=\"title\" id=toc-6540>٦٥١٣ </span>- (كنا مع رسول الله ﷺ في سفر، وحاد يحدو: طاف الخيالان فهاجا سقما ... خيال تكنى وخيال تكتما قامت تريك خشية أن تصرما ... ساقا بخنداة وكعبا أدرما والنبي ﷺ لا ينكر ذلك) .\nمنكر. أخرجه ابن عدي في \"الكامل\" (٣/١٨٠)، وابن عساكر في \"التاريخ\" (٦/٢٨٦) من طريق عمر بن شبّة أبي زيد: حدثني أبو حرب البناني - رجل من حمير من آل حجاج بن باب (وفي التاريخ: ثابت) -: ثنا\nيونس بن حبيب عن رؤبة بن العجاج عن أبيه عن أبي الشعثاء عن أبي هريرة","vol":"14","page":34},{"text":"قال: ... فذكره. وقال أبو زيد:\n\" وهذا خطأ، إن الشعر للعجاج، والعجاج إنما قال الشعر بعد موت النبي ﷺ بدهر طويل، إلا أن أبا عبيدة قال: قد قال العجاج من رجزه في الجاهلية\".\nقلت: وهذا إسناد مظلم مسلسل بالمجهولين:\nالأول: العجاج والد رؤية، لا يعرف إلا برواية ابنه هذا، ومع ذلك ذكره ابن حبان في \"الثقات\" (٥/٢٨٧)، مع أن ابنه لا يعرف - كما يأتي -.\nالثاني: رؤبة بن عجاج، فهو وإن كان معروفا أكثر من أبيه، فقد روى عنهجماعة من الثقات، لكن يبدو من ترجمته المطولة في \"كامل بن عدي\" (٣/١٧٩ -١٨٢)، و\"تاريخ ابن عساكر\" (٦/٢٨٤ -٢٩٢) أن شهرته إنما هي في\nروايته للشعر، ونظمه إياه، وليس في الحديث، بدليل أنهم لم يذكروا له إلا هذا الحديث، بل صرح ابن عدي بأنه ليس له غيره، وأشار إلى ذلك العقيلي، فإنه قال عقب هذا الحديث من طريق أخرى عنه - كما يأتي -:\n\"كان شاعرًا، ليس له رواية يختبر بها\". ولذلك قال الحافظ في \"التقريب\":\n\"ليّن الحديث\". وأما ابن حبان فذكره أيضًا في \"الثقات\" (٦/٣١٠) !\nالثالث: أبو حرب البناني، لم أجد له ترجمة.\nوقد خالفه في إسناده ومتنه معمر بن المثنى أبو المثنى فقال: عن رؤبة بن العجاج عن أبيه قال:\nأنشدت أبا هريرة هذه القصيدة التي فيها:","vol":"14","page":35},{"text":"\"وكعبًا أدرما\". فقال: كان النبي ﷺ يعجبه نحو هذا من الشعر، أولها:\nطاف الخيالان فهاجا سقمًا.\nأخرجه العقيلي (٢/٦٥)، والبزار (٣/٧/٢١١١)، وابن عدي (٣/\n١٧٩)، وابن عساكر (٦/٢٨٥)، وقال العقيلي:\n\"لا يتابع عليه\". يعني: رؤبة بن العجاج.\nومعمر بن المثنى، صدوق أخباري، ووثقه الذهبي، فرواية هذا أرجح من رواية أبي حرب المجهول - كما لا يخفى -، ولذلك خطّأ روايته عمر بن شبّة - وهو صدوق مصنف -. وخَطَّؤُه في الإسناد: أنه أدخل (أبا الشعثاء) بين العجاج وأبي هريرة.\nوأما خطؤه في المتن، فهو أنه زعم أن الحادي أنشد البيتين بحضرة النبي ﷺ، وأنه لم ينكر ذلك. ورواية معمر أن الإنشاد كان بحضرة أبي هريرة بعد موت النبي ﷺ، وهذا أقرب، ومع ذلك فهو منكر عندي، لتفرد رؤبة عن أبيه به.\nولقد كان الباعث على تخريج هذا الحديث: أنني رأيت ابن الجوزي قد ساقه مساق المسلمات، في رده على محمد بن طاهر المقدسي، في كتابه \"تلبيس إبليس\" فقال (ص ٣٥٥):\n\"وقال ابن طاهر: (باب الدليل على استماع الغزل)، قال العجاج: سألت أبا هريرة ﵁: طاف الخيالان فهاجا سقمًا؟ فقال أبو هريرة ﵁: كان يُنشَد مقل هذا بين يدي رسول الله ﷺ \".\nقلت: فرد عليه ابن الجوزي بقوله:\n\"فانظر إلى ابن طاهر ما أعجبه! كيف يحترج على جواز الغناء بإنشاد الشعر!","vol":"14","page":36},{"text":"وما مثله إلا كمثل من قال: يجوز أن يضرب بالكف على ظهر العود، فجاز أن يضرب بأوتاره! أو قال: يجوز أن يعصر العنب ويشرب منه في يومه، فجاز أن يشرب منه بعد أيام! وقد نسي أن إنشاد الشعر لا يطرب كما يطرب الغناء! \".\nوهذا رد صحيح، ولكن سكوته عن تضعيفه للحديث يوهم عامة القراء أنه صحيح، ولا سيما وقد ذكره عقب حديث استنشاده ﷺ الشريد من شعر (أمية)\nوهو في \"صحيح مسلم\"، ولذلك فقد أحسن الأخ علي الحلبي بحذفه إياه من كتابه \"المنتقى النفيس من [كتاب] تلبيس إبليس\".\n(فائدة): في رواية لابن عساكر قال عثمان بن الهيثم:\nسألت رؤبة: ما (بخنداة)؟ قال: الصوت الذي لعص (كذا) عليها الخلخال.\nثلت: هكذا وقعت في (لعص) مهملة فلم أفهمها، ولا وجدت ما يدل على معنى الجملة ذاتها. فقد قال ابن الأثير:\n\" (البخنْداة): التامة القصب الريا\".\nوقي \"القاموس\" و\"شرحه\":\n\"و(القصب) محركة - أيضًا - عظام الأصابع من اليدين والرجلين، وامرأة تامة القصب، وهو مجاز\".\n(تنبيه): الحديث عند البزار هكذا: حدثنا رفيع بن سلمة: ثنا معمر بن المثنى ... إلخ. وهو في \"مجمع الزوائد\" (٨/١٢٨) هكذا:\n\"رواه الطبراني عن شيخه رفيع بن سلمة، ولم أعرفه. وبقية رجاله ثقات\".","vol":"14","page":37},{"text":"قلت: فذكره (الطبراني) مكان (البزار) أظنه سبق قلم منه أو من الناسخ، فإنه من المستبعد جدًا أن يشارك الطبراني البزار في روايته عن شيخ البزار، لتأخر طبقة الطبراني عنه. وليس في رواة الطبراني في \"المعجم الصغير\" فضلًا عن\nشيوخه من اسمه (رفيع بن سلمة) - كما يستفاد من فهرسي لـ \"الروض النضير في ترتيب وتخريج معجم الطبراني الصغير\" -. وقد غقل عن هذه الحقيقة الشيخ حبيب الرحمن الأعظمي في تعليقه على \"كشف الأستار\" (٣/٧) فعقب على قول الهيثمي المتقدم بقوله:\n\"قلت: رواه البزار أيضًا عن رفيه بن سلمة، فليس بمجهول\"!!\nفنفى عنه الجهالة بناء على غفلته المذكورة. وقد تنبه لذاك الخطأ المعلق على \"مختصر الزوائد\" الفاضل صبري أبو ذر (٢/٢٣٤)، ولكنه لم ينتبه على خطأ الشيخ الأعظمي المذكور، ولا على قول الحافظ عقب الحديث:\n\"قلت: هو عندي بإسناد حسن، إلا أنه اختلف في على (رؤبة)، وعلى (العجاج) \".\nقلت: فإن التحسين ينافي ما تقدم تحقيقه من جهالة رؤبة وأبيه! فتنبه.\n<span data-type=\"title\" id=toc-6541>٦٥١٤ </span>- (كنت مع رسول الله ﷺ فمرَّ بقدر لبعض أهله فيها لحم يُطبخ، فناوله بعضهم منها كتفًا فأكلها وهو قائم، ثم صلّى ولم يتوضأ) .\nمنكر بذكر: (وهو قائم) .\nأخرجه ابن حبان (٥٢٢١ - الإحسان) من طريق زيد بن أبي أنيسة، والطبراني في \"المعجم الكبير\" (١/٣١٠/٩٨٥) من طريق عبد الله بن عرادة: ثنا سليمان بن أبي داود كلاهما عن شرحبيل بن سعد","vol":"14","page":38},{"text":"الأنصاري عن أبي رافع مولى رسول الله ﷺ قال ... فذكره.\nقلت: وهذا إسناد ضعيف بمتن منكر، وله آفتان:\nالأولى: ضعف شرحبيل بن سعد الأنصاري، ضعفه الجمهور، وقال الذهبي في \"المغني\":\n\"اتهمه ابن أبي ذئب، وضعفه الدارقطني وغيره\".\nوالأخرى: مخالفته للثقات الذين رووه عن أبي رافع مختضرًا - يزيد بعضهم على بعض الشيء بعد الشيء -، ولم يذكر أحد منهم قوله:\n\"فأكلها وهو قائم\".\nوهذه مصادر رواياتهم التي وقفت عليها:\nمسلم (١/١٨٨)، والنسائي في \"الكبرى\" (٤/١٥٥)، والبيهقي وابن أبي شيبة (١/٤٨)، وأحمد (٦/٨، ٩، ٣٩٢)، والروياني في \"مسنده\" (ق ١٣١/١)، والطبراني في \"المعجم الكبير\" (١/٢٩٨، ٣٠١، ٣٠٤، ٣٠٩، ٣١٠)، و\"المعجم الأوسط\" (١/٤١/٢/٧١٥ و٢/٢٨٤/٢/٩٢٩٥ - بترقيمي) .\nبل إن عند بعض المذكورين ما يمكن أن يستشعر منه أن الحديث مقلوب المتن، وهو بلفظ:\n\"أكل كتفًا، ثم قام إلى الصلاة\". وهو رواية ابن أبي شيبة وأحمد وغيرهما.\nفانقلب على الراوي هذا اللفظ \"قام إلى الصلاة\" وذلك بعد الأكل. إلى:","vol":"14","page":39},{"text":"\"فأكلها وهو قائم\"!\nهذا، وإن مما يسترعي الانتباه، ولفت النظر إليه أن ابن حبان هو ممن روى الحديث باللفظ المحفوظ الذي ذكرته آنفًا، ولكن الغريب أنه رواه بنفس السند والشيخ الذي روى الحديث المنكر، فقال (رقم ١١٤٦): أخبرنا الحسين بن محمد ابن أبي معشر قال: حدثنا محمد بن وهب بن أبي كريمة قال: حدثنا محمد بن سلمة عن أبي عبد الرحيم زيد بن أبي أنيسة عن شرحبيل بن سعد الأنصاري عن أبي رافع مولى رسول الله ﷺ قال:\nأهديت لرسول الله شاة، فشوي له بعضها، فأكل منها، ثم قام يصلي ولم يتوضأ.\nولذلك لما ساق الهيثمي الحديث في \"موارد الضمآن\" (٢١٦) بدأ بهذا اللفظ فساقه مع السند - كعادته فيه -، ثم قال:\n\"قلت: وبسنده إلى أبي رافع قال: كنت مع رسول الله ﷺ \". فساق حديث\nالترجمة.\nوالمقصود: أنني أستبعد جدًا أن يكون كل فرد من هؤلاء الرواة تلقى الحديث أحدهم عن الآخر إلى شرحبيل بن سعد باللفظين المختلفين، فأخشى أن يكون أحدهم دخل عليه حديث في حديث، - كما يقع ذلك لبعض الرواة أحيانًا -، فإن اللائق برواية هذا الحديث المنكر إنما هو سليمان بن أبي داود الحراني الذي في الطريق الثاني، فإنه متفق على ضعفه، بل قال البخاري في \"التاريخ\":\n\"منكر الحديث\". وقال ابن حبان في \" الضعفاء\" (١/٣٣٧):","vol":"14","page":40},{"text":"\"منكر الحديث جدًا، يروى عن الأثبات ما يخالف حديث الثقاة\".\nقلت: فهو آفة هذا الحديث، لمخالفته لزيد بن أبي أنيسة، عند ابن حبان والطبراني، وروايته المطابقة له عند ابن حبان خطأ لا ندري منشأه، هذا، إن سلم من شرحبيل نفسه. والله أعلم.\nوإن من غرائب التخريجات، وضحالة التحقيقات: الخلط بين التخريج والحكم بين حديث الترجمة المنكر، والحديث المحفوظ الخالي من الإنكار، ذلك ما فعله المعلقان على طبعتهما الجديدة لـ \"موارد الضمآن\" (١/٣٥٢ -٣٥٣)، فإنهما خلطا في التخريج بينهما، وأوهما القراء بأنهما صحيحان بالشواهد التي خرجاها، دون أن يسوقا ألفاظ أكثرها، ولو أنهما فعلا ذلك، لما تنبه للنكارة إلا القليل جدًا من القراء. وأما العامة فلا بد من التصريح لهم بذلك - كما لا يخفى -. ولم لا، وهؤلاء المتخصصون في علم الجرح والتعديل، والتضعيف والتصحيح - فيما يُظن - لم ينتبهوا لذلك؟!\nوقد سبقهم إلى مثله الشيخ شعيب، ومن تحت يده من المعاونين له، فإنه لما خرج (٣/٢٢٧ - ٢٢٨) اللفظ المحفوظ وضعف رواية شرحبيل بن سعد، قواه ببعض الشواهد، فأحسن، ولكنه لما خرج اللفظ المنكر (١٢/٥٠)، وضعف\nشرحبيل أيضًا، لم يخرجه، وإنما أحال به على تخريجه فيما تقدم هناك، فأوهم بذلك أنه قوي أيضًا، فأساء! ثم صار هذا الإيهام حقيقة عنده، فصرح بصحة اللفظين في طبعته الجديدة لـ \"الموارد\" (١/١١٦ -١١٧) ! فهكذا، فليكن\nالتخريج والتحقيق!!\nومن ذلك: قول الأخ الدارني في راوي حديث أحمد المتقدم (ص ٣٩):","vol":"14","page":41},{"text":"رواه (٦/٨،٩) من طريق عباد بن عبيد الله بن أبي رافع، فزعم أن (عباد) محلاف في المكانين! والحقيقة أن هذا لقبه -كما في \"التهذيب\" وغيره -، واسمه: عبد الله، ويتكرر ذكره بلقبه في كثير من الأسانيد، فيتوهم من لا علم\nعنده أنه تحريف. والله المستعان.\nوإذا علمت أن الحديث منكر لا يصح، فإنه يتبين لك بوضوح سقوط ترجمة ابن حبان له بقوله (ذكر الإباحة للمرء أن يأكل الطعام وهو قائم) .\nوبمثل ذلك ترجم لحديث ابن عمر الآتي في (٢١ - الأشربة/ ٣ - باب الشرب قائمًا والأكل)، وسأذكر هناك مافيه (*) .\nواعلم أنه لا يوجد حديث في الأكل قائمًا غير هذا المنكر، بل صح عن أنس ﵁ أنه قال: هو أشر وأخبث من الشرب قائمًا. وقد نهى عنه النبي ﷺ، كما في \"صحيح مسلم\" وغيره، وقد سبق تخريجه في المجلد الأول من \"الأحاديث الصحيحة\" رقم (١٧٧)، وقبله حديثان آخران يدلان على التحريم، فراجع إن شئت.\nإذ عرفت هذا، فقد ابتدع الكفار في العصر الحاضر - استكبارًا منهم وتجبرًا - أن يأكلوا جميعًا قيامًا، مع توفر الجلوس على المقاعد، وقلدهم في ذلك كثير من المسلمين المترفين، أو ممن لا علم عندهم، ولا التزام للدين وأحكامه لديهم.\nوالسنة: الأكل جلوسًا على الأرض، أو على الكراسي، وأما الأكل قيامًا، فسنة الكفار، وقد نهينا عن التشبه بهم، وأُمرنا بمخالفتهم، حتى فيما ليس من صنعهم واختيارهم، - كما هو مبين في آخر كتابي \"جلباب المرأة المسلمة\"،\n_________\n(*) بيَّن الشيخ ﵀ مافيه في \"الصحيحة\" (٣١٧٨) . (الناشر) .","vol":"14","page":42},{"text":"فراجعه -. وليس من هذا القبيل الأكل ماشيًا، لأنه يكون للحاجة عادة، كما سيأتي بيانه هناك عند حديث ابن عمر إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-6542>٦٥١٥ </span>- (الغناء واللهو ينبتان النفاق في القلب كما ينبت الماء العشب، والذي نفسي بيده، إن القرآن والذكر لينبتان الايمان في القلب، كما ينبت الماء العشب)\nموضوع. أخرجه اديلمي في \"مسند الفردوس\" (٣/١٧٥ - الغرائب الملتقطة) من طريق أحمد بن عبد الرحمن بن الجارود: حدثنا هشام بن عمار:\nحدثنا مسلمة بن علي: حدثنا عمر مولى غُفرة عن أنس مرفوعًا.\nقلت: وهذا موضوع، آفته ابن الجارود هذا، قال الخطيب:\n\"كان كذابًا\".\nقال الذهبي: ومن بلاياه حديث:\n\"جمال الرجل فصاحة لسانه\". وقد مضى تخريجه برقم (٣٤٦٦) .\nومسلمة بن علي، متهم، وساق له ابن عدي في \"الكامل\" (٦/٣١٣ - ٣١٨) عدة أحاديث. وقال عقبها:\n\"وله غير ماذكر، وكل أحاديثه - ماذكرته وما لم أذكره - كلها أو عامتها غير محفوظة\".\nوتقدمت له أحاديث، وهذه أرقام بعضها (١٤١، ١٤٥، ١٥٠، ١٥١، ٨٦٤) .\nوعمر مولى غفرة - وهو: ابن عبد الله -، ضعيف.","vol":"14","page":43},{"text":"وإنما ثبت الحديث مقطوعًا من قول الشعبي ﵀ بسند حسن عنه، خرجته في (الفصل الثامن) من رسالتي في الرد على ابن حزم في إباحته للملاهي وآلات الطرب (ص ٩٥ - بخطي) (*) .\nوثبت الطرف الأول منه موقوفًا على ابن مسعود ﵁ - كما هو مخرج\nهناك -. وروي عنه مرفوعًا بإسناد فيه من لم يسم، وسبق تخريجه برقم (٢٤٣٠) .\n<span data-type=\"title\" id=toc-6543>٦٥١٦ </span>- (من لها بالغناء، لم يؤذن له أن يسمع صوت الروحانيين يوم القيامة. قيل: وما الروحانيون؟ قال: قراء اهل الجنة) .\nموضوع.\nأخرجه الواحدي في تفسيره \"الوسيط\" (٣/٤٤١ - ٤٤٢ - طبع دار الكتب العلمية) من طريق حماد بن عمرو عن أبي موسى - من ولد أبي هريرة - عن أبيه عن جده مرفوعًا.\nقلت: وهذه موضوع آفته (حماد بن عمرو) - وهو: النصيبي -، قال الذهبي في \"المغني\":\n\"روى عن الثقات موضوعات، قاله النقاش، وقال النسائي: متروك\".\nقلت: وهو معدود فيمن يضع الحديث، كما قال ابن عدي وغيره - كما يأتي في الحديث الذي بعده -. ولذلك فاقتصار المعلقين من الشيوخ والدكاترة (!) على قولهم \"حديث ضعيف\" في تعليقهم على \"الوسيط\"، تقصير فاحش، هذا لو كان المعلق واحدًا، فكيف وهو أربعة، شيخان ودكتوران!\n_________\n(*) صفحة (١٤٨) في المطبوع، وأثر ابن مسعود خرج فيه (ص ١٤٥ - ١٤٨) . (الناشر) .","vol":"14","page":44},{"text":"<span data-type=\"title\" id=toc-6544>٦٥١٧ </span>- (من حمل طرفة من السوق إلى ولده، كان كحامل صدقة، حتى يضعها فيهم، وليبدأ بالاناث قبل الذكور، فإن الله رق للاناث، ومن رق لانثى، كان كمن بكى من خشية الله عزوجل، ومن بكى من خشية الله ﷿، غفر له، ومن فرح أنثى، فرحه الله عزوجل يوم الحزن) .\nموضوع. أحرجه ابن حبان في \"الضعفاء\" (١/٢٥٢)، وابن عدي في \"الكامل\" (٤/٢٤٠)، ومن طريقه ابن الجوزي في \"الموضوعات\" (٢/٢٧٦) من طريق حماد بن عمرو النصيبي عن عبد الله بن ضرار بن عمرو الملطي عن أبيه عن يزيد الرقاشي عن أنس بن مالك مرفوعًا. وقال الجوزي:\n\"هذا الحديث موضوع على رسول الله ﷺ، وفيه جماعة ضعفاء، فمنهم:\nيزيد الرقاشي، كان فيه تدين، لكنه كان يغلط في الحديث، فربما قلب كلام الحسن، فجعله عن أنس عن النبي ﷺ وهو لا يعلم.\nومنهم: ضرار بن عمرو. قال يحيى: ليس بشيء، ولا ابنه عبد الله، ولا حماد بن عمرو. قال ابن حبان: كان حماد يضع الحديث على الثقات، لا يحل كتب حديثه إلا على التعجب\".\nقلت: فهو آفة الحديث، ولما أورده ابن عدي في ترجمة عبد الله بن ضرار بن عمرو، وروى عن ابن معين أنه قال: ليس بشيء ولا يكتب حديثه، قال عقبه (٤/٢٤٠):\n\" وهذا الحديث لعل إنكاره من حماد بن عمرو النصيبي، لا من عبد الله بن ضرار، لأن حماد بن عمرو قد عده السلف فيمن يضع الحديث\".\nفإن قيل: قد ذكر له السيوطي في \"اللآلي\" (٢/١٧٧) متابعًا من رواية","vol":"14","page":45},{"text":"الخرائطي في \"مكارم الأخلاق\" قال (٢/٦٤٧/٦٩٣): حدثنا سعدان بن يزيد البزار: ثنا صاحب لنا يقال له: عبيد الله عن عبد الله بن ضرار به.\nفأقول: هذه المتابعة لا تسمن ولا تغني من جوع، لأن عبيد الله هذا لم ينسب، ولم أجد من ذكره، فهو مجهول، فمن المحتمل أن يكون سرقه من حماد، ومع ذلك فإنه إن سلم منها، فما هو سالم ممن فوقها، وقد قال العراقي في\n\"تخريج الإحياء\" (٢/٥٣):\n\"أخرجه الخرائطي بسند ضعيف جدًا\".\nومع جهالته، فقد ذكر مكان (يزيد الرقاشي) في الإسناد (أبان بن أبي عياش) وهو متروك.\nثم أخرجه الخرائطي (رقم ٦٩٢) من طريق أخرى عن يزيد الرقاشي به مختصرًا، وفيه أبو جعفر الراسبي لم يذكروه في الكنى ولا في الأنساب، فهو مجهول أيضًا؟\nثم ساق له السيوطي شاهدًا من رواية الديلمي بسنده عن ابن عباس مرفوعًا مثل حديث الترجمة، وسكت عنه، وفيه علي بن حاتم المكفوف، ولم أعرفه، وفي \"الميزان\" و\"اللسان\":\n\"علي بن حاتم أبو معاوية، يجهل، وأتى بمنكر من القول\".\nثم ساق بإسناده عنه عن عبيد الله بن موسى بسنده عن مجاهد:\n﴿وقفوهم إنهم مسؤولون﴾ قال: عن ولاية علي.\nقلت: فالظاهر أنه هذا، فإنه من هذه الطبقة، وتردد في ذلك ابن عراق في","vol":"14","page":46},{"text":"\"تنزيه الشريعة\" (٢/٢١١) . ويحتمل عندي أنه سرقه أيضًا، ولا يستبعد ذلك منه، وقد أتى بهذا التفسير المنكر، بل الباطل بسند صحيح إلى التابعي الجليل مجاهد، وهو بريء منه براءة الذئب من دم ابن يعقوب.\nوبالجملة، فليس للحديث من المتابعات والشواهد ما يقويه، كيف ولوائح الوضع ظاهرة عليه، وفيه نسبة الرقة إلى الله تعالى! وهذا مما لم يرد في الأحاديث المعروفة في صفات الله عزوجل.\n<span data-type=\"title\" id=toc-6545>٦٥١٨ </span>- (من أخرج أذى من المسجد، بنى الله له بيتًا في الجنة) .\nمنكر. أخرجه ابن ماجة (١/٢٥٠/٧٥٧) من طريق محمد بن صالح المدني: حدثنا مسلم بن أبي مريم عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: ضعف في محمد بن صالح المدني - وهو: الأزرق -، تناقض فيه ابن\nحبان، فأورده في \"الثقات\" (٧/٣٧٥) برواية جمع عنه. ثم ذكره في\n\"الضعفاء\" وقال (٢/٢٦٠):\n\"شيخ يروي المناكير عن المشاهير، لا يجوز الاحتجاج بخبره، إذا انفرد\".\nثم علق له هذا الحديث.\nوأشار إلى تضعيفه ابن أبي حاتم عن أبيه بقوله:\n\"شيخ\"، أي: يستشهد به.\nوذكر الذهبي تناقض ابن حبان في \"الميزان\"، وساق له هذا الحديث. ثم قال:","vol":"14","page":47},{"text":"\"وقال غير ابن حبان: لا بأس به\".\nولم أدر من الذي يعنيه بقوله: \"غير ابن حبان\".\nوالحديث أورده أبو الفضل محمد بن طاهر المقدسي في \" تذكرة الموضوعات\" وقال (ص ٨٠):\n\"فيه محمد بن صالح المدني، يروي المناكير عن الثقات\". وإليه أشار المنذري بقوله في \" الترغيب\" (١/١١٩):\n\"رواه ابن ماجة، وفي إسناده احتمال للتحسين\".\nوالعلة الأخرى: الانقطاع بين مسلم بن أبي مريم وأبي سعيد الخدري، قال ابن أبي حاتم في \"المراسيل\" (١٣٠) عن أبيه:\n\"مرسل، بينهما علي بن عبد الرحمن المعاري\".\nوأما حديث: \" ومن أخذ منه القذاة بقدر ما تقذى منه العين، كان له كفلان من الأجر\".\nفهو موضوع، تقدم في الحديث (٣٢٩٤) .\n<span data-type=\"title\" id=toc-6546>٦٥١٩ </span>- (كان إذا قام من الليل يريد أن يتهجد، قال - قبل أن يكبر -: لا إله إلا الله، لا إله إلا الله، والله أكبر كبيرا، أعوذ بالله من الشيطان الرجيم، من همزه ونفثه ونفخه. قال ثم يقول: الله أكبر. ورفع عمران يديه\nيحكي)\nمنكر بهذا السياق. أخرجه أبو داود في \"المراسيل\" (٨٨/٣٢): حدثنا","vol":"14","page":48},{"text":"أبو كامل: أن خالد بن الحارث حدثهم: حدثنا عمران بن مسلم أبو بكر عن الحسن: أن رسول الله ﷺ كان ... الحديث.\nقلت: وهذا إسناد رجاله ثقات رجال الشيخين، غير أبي بكر - واسمه: فضيل بن حسين البصري - فهو من رجال مسلم، فهو إسناد صحيح، لولا أنه مرسل من مراسيل الحسن - وهو: البصري -، ومراسيله كالريح - كما يقول بعض الحفاظ -، وهذا الحديث مما يؤكد ذلك، فإن التهليل والتكبير المذكور فيه منكر لا نعرفه إلا في هذا الحديث، وكذلك الاستعاذة، بل هذه ذكرها هنا قبل تكبيرة الإحرام أشد نكارة، لأنها وردت في حديث أبي سعيد بعد دعاء الاستفتاح، وقبل قراءة الفاتحة، وهو الذي صرح القرآن الكريم به ﴿فإذا قرأت القرآن فاستعذ بالله من الشيطان الرجيم﴾، والأحاديث المشار إليها، تراها مخرجة في \"إرواء الغليل\" (٢/ ٥٣ - ٥٧) .\nوقد وهم في هذا الحديث رجلان:\nأحدهما: المعلق على \"المراسيل\"، فإنه قال:\n\" ويشده حديث أبي سعيد الخدري.. قال\" كان رسول الله ﷺ إذا قام من الليل، كبر، ثم يقول: \" سبحانك اللهم ... \" ثم يقول: \" لا إله ألا الله\" (ثلاثًا)، ثم يقول: \" الله أكبر كبيرًا (ثلاثًا)، أعوذ بالله السميع العليم [من الشيطان الرجيم] من همزه ونفخه ونفثه\". ثم يقرأ. وسنده حسن\".\nقلت: فهذا مما يوهنه - كما ترى، وكما ذكرت آنفًاُ -.\nوالآخر: مضعّف الأحاديث الصحيحة، فإنه قال في تعليقه على \"إغاثة اللهفان\" لابن القيم (١/١٥٣) بعد تخريجه لحديث أبي سعيد المذكور:","vol":"14","page":49},{"text":"\"قلت: ومرسل الحسن أخرجه أبو داود في \"مراسيله\" (٣٢) نحو هذا\"!!\nوهذا من بالغ غفلته وجهله بالفرق الشاسع بين الحديثين، فإن لفظة (نحوه) تعني في علم المصطلح، أي: في المعنى. وقد تبين أنه مختلف، وكأنه اغتر بكلام المعلق الأول - وهو شيخه كما يزعم - ثم لخصه بقوله: \"نحوه\". ومع أن شيخه قد حسن إسناد حديث أبي سعيد كما رأيت - وهو في ذلك مصيب - فإن التلميذ العاق قد شرد عنه بعيدًا، فإنه قد أتبع الحديثين بشاهدين من حديث عبد الله بن مسعود، وحديث أبي أمامة، أخذ تخريجهما، وتخريج ما قبليهما من كتابي \"الإرواء\"، ثم قال عقب ذلك - مشيرًا إلى مخالفته تصحيحي للحديث بمجموع طرقه، قال المجتهد الأكبر الذي ينبغي للقراء أن يخضعوا لقوله -:\n\"وأرى أن يتمهل في تحسين هذا الحديث (يشير إلى تحسين شيخه)، أو تصحيحه بهذه الشواهد\"! يشير إلى تصحيحي!\nهكذا قال - هداه الله - دون أن يذكر سببًا! والعلماء في مثل هذا الموقف يعللون ذلك بمثل قولهم: لشدة ضعف هذه الشواهد، أو لشذوذها، أو نكارتها، أو مخالفتها للقرآن، أو لما عليه علماء الإسلام، أو لتضعيف علماء الحديث، ونحو ذلك من العلل، ولكنه لما كان الأمر على خلاف ذلك - وأظن أنه هو على معرفة به - فالشواهد خالية من الضعف الشديد كما تبين ذلك من تخريجه هو - مع أنه مبتور - وعمل به علماء المسلمين، وصححه بعض الحفاظ، وعليه مذهب أحمد وغيره، كما ذكر ابن القيم نفسه في \"الإغاثة\" الذي سود عليه (المصنف) تعليقه، إذن، ماهو السبب؟ الجواب: هو الهوى وحب الظهور، ولو بالمخالفة والمشاكسة والمعاندة وبطر الحق. والعياذ بالله تعالى. وهذا أمر ظاهر في كل تعليقاته، يعرف ذلك كل من تتبعها. والله المستعان ولا حول ولا قوة إلا بالله.","vol":"14","page":50},{"text":"ثم رأيت الرجل قد مهد بقوله المذكور آنفًا، ليقول بعد صفحة:\n\" وجملة القول: أن الاستعاذة قبل القراءة بـ \" أعوذ بالله من الشيطان الرجيم\nمن همزه ونفخه ونفثه\" وزيادة \"السميع العليم\" قبل القراءة، وفي غيرها لم يصح\nفي حديث البتة\"!\nفضرب بهذا التصريح كل تلك الأحاديث، وأقوال من عمل بها من الأئمة كأحمد وإسحاق وغيرهم ممن ذكرهم ابن القيم في \"الإغاثة\"، وهكذا فليكن التخريب من (مضعّف الأحاديث الصحيحة) !!\n<span data-type=\"title\" id=toc-6547>٦٥٢٠ </span>- (يخرج رجل يقال له: السفياني في عمق دمشق، وعامة من يتبعه من كلب، فيقتل، حتى يبقر بطون النساء، ويقتل الصبيان، فتجمع لهم قيس، فيقتلها، حتى لا يمنع ذنب تلعة، ويخرج رجل من أهل بيتي في الحرة، فيبلغ السفياني، فيبعث إليه جندا من جنده فيهزمهم، فيسير إليه السفياني بمن معه حتى إذا صار ببيداء من\nالأرض خسف بهم، فلا ينجو منهم إلا المخبر عنهم) .\nمنكر. أخرجه الحاكم في \"المستدرك\" (٤/٥٢٠) من طريق محمد بن إسماعيل بن أبي سمينة: ثنا الوليد بن مسلم: ثنا الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة ﵁ مرفوعًا، وقال:\n\" صحيح على شرط الشيخين\". ووافقه الذهبي.\nقلت: وفيه نظر من ناحيتين:\nالأولى: أن ابن أبي سمينة لم يخرج له مسلم.","vol":"14","page":51},{"text":"والأخرى: عنعة الوليد بن مسلم، فإنه كان يدلس تدليس التسوية، وهو أن يسقط شيخ شيخه، أي: شيخ الأوزاعي، فقد جاء في ترجمته:\nعن الهيثم بن خارجة قال: قلت للوليد بن مسلم: قد أفسدت حديث الأوزاعي! قال: وكيف؟ قلت: تروي عنه عن نافع، وعنه عن الزهري، وعنه عن يحيى - يعني: ابن كثير - (١) وغيرك يدخل بين الأوزاعي ونافع (عبد الله بن\nعامر الأسلمي)، وبينه وبين الزهري (قرة)، فما يحملك على هذا؟ فقال: أُنبَّلُ الأوزاعي أن يروي عن مثل هؤلاء! قلت: فإذا روى الأوزاعي عن هؤلاء المناكير - وهم ضعفاء - فأسقطتهم أنت، وصيرتها من رواية الأوزاعي عن الأثبات، ضعف الأوزاعي! فلم يلتفت إلي قولي!\nذكره العلائي في \"المراسيل\" (ص ١١٨)، والحافظ في \"التهذيب\" ومن قبله الذهبي في \"السير\" (٩/٢١٥)، ومن قبله المزي في \" تهذيبه\" (٣١/٩٧)، ومن قبلهم ابن عساكر في \"التاريخ\" (١٧/٩٠٦) .\nوذكروا نحوه عن الإمام الدارقطني.\nوإذا عرفت هذا، وأن الوليد كان يدلس تدليس التسوية أيضًا، فمن الغريب أن لا يفصح الذهبي في كتبه عن ذلك! ومنها: \"السير\"، فقال فيه:\nثقة حافظ، لكنه رديء الحفظ، فإذا قال: حدثنا، فهو حجة\".\nومثله قوله في \"الكاشف\":\n_________\n(١) كذا في \"السير\" أيضًا، دون قوله: \"يعني\"، وهذا موافق لما في إسناد حديثنا، وفي المصادر الأخرى (يحيى بن سعيد) . فالله أعلم.","vol":"14","page":52},{"text":"\" ... وكان مدلسًا، فيتقى من حديثه ماقال فيه: (عن) \".\nولعله يعني ذلك في كل سلسلة إسناده، أعني: كما عنعن هنا بين الأوزاعي وشيخه يحيى، وبين هذا و(أبي سلمة)، ويحتج به، إذا صرح بالتحديث مكان العنعنة.\nهذا التأويل محتمل يساعد عليه ما تقدم، لكني رأيته قد أفصح بخلافه، فقال في \"المغني\":\n\" فإذا قال: حدثنا الأوزاعي، فهو حجة\"!\nوهذا تقصير منه بلا شك، فالصواب وصفه بالنوعين من (تدليس السماع)، وهو ما صرح به الحافظ في \"التقريب\" و\" مقدمة الفتح\"، فقال فيه (٤٥٠):\n\" عابوا عليه كثرة التدليس، والتسوية * * * وقد احتجوا به في حديثه عن الأوزاعي، و..و..\".\nلكن في هذا الإطلاق المتعلق باحتجاج الشيخين به نظر، فقد قال الذهبي عقب رواية الهيثم المتقدمة وغيرها:\n\"قلت: البخاري ومسلم قد احتجا به، ولكنهما ينتقيان حديثه، ويتجنبان ما ينكر له\".\nقلت: ولعل حديثنا هذا من قبيل ما تجنبناه، لنكارته، ولما فيه من العنعنة، ولذلك فقد وهم الذهبي - فضلًا عن الحاكم - في تصحيحه على شرطهما، لما علمت من ترجمة ابن أبي سمينة، ولأنه ليس فيه تحديث الأوزاعي فمن فوقه.\nيضاف إلى ذلك: يحيى بن أبي كثير مدلس أيضًا عن شيوخه معروف","vol":"14","page":53},{"text":"بذلك، كما في \"مراسيل العلائي\" وغيره.\nوالخسف المذكور في آخر الحديث، قد صح من حديث حفصة ﵂ أنها سمعت النبي ﷺ يقول:\n\"ليؤمَّنَّ هذا البيت جيش يغزونه، حتى إذا كانوا ببيداء من الأرض، يخسف بأوسطهم، وينادي أولُهم آخرهم، ثم يخسف بهم، فلايبقى إلا الشريد الذي يخبر عنهم\".\nرواه مسلم وغيره، وهو مخرج في \"الصحيحة\" (١٩٢٤ و٢٤٣٢) .\n<span data-type=\"title\" id=toc-6548>٦٥٢١ </span>- (ليأتين على العلماء زمان يقتلون فيه كما يقتل اللصوص، فياليت العلماء يومئذ تحامقوا) .\nمنكر. أخرجه أبو عمر والداني في \"الفتن\" (ق ٢٩/ ١ - ٢) من طريق بقية بن الوليد عن الوضين بن عطاء عمن حدثه قال: قال رسول الله ﷺ ...\nفذكره.\nقلت: وهذا إسناد مرسل ضعيف، بقية بن الوليد مدلس، وقد عنهن.\nوالوضين بن عطاء من أتباع التابعين - كما في \"ثقات ابن حبان\" (٧/٥٦٤) -، وهو سيئ الحفظ - كما في \"التقريب\" -.\nوشيخه الذي لم يسم الظاهر أنه تابعي، فهو مرسل.\nوالحديث مع ضعفه، فقد تحقق - مع الأسف - الشطر الأول منه، فقد نشرت بعض الجرائد: ان بعض الطغاة في بعض البلاد العربية، قد قتلت بعض العلماء","vol":"14","page":54},{"text":"وطلاب العلم في هذه الأيام أوائل هذه السنة (١٣١٥)، بعد أن سجنوهم شهورًا وسنين بتهمة الانتساب للوهابية! وهو يعلمون أنه لا أصل لها في واقع العالم الإسلامي، وأنها كانت اختلقت لغرض سياسي، وسرعان ماتبين للناس أنها لا حقيقة لها، حتى تعفنت وماتت، ثم أحيتها السياسة الغاشمة مجددًا لتفريق الأمة، وخدمة لليهود ومن وراءهم! فنسأل الله تعالى أن يكفينا شرهم جميعًا، إنه خير مسؤول.\n<span data-type=\"title\" id=toc-6549>٦٥٢٢ </span>- (لا يزال الميت يسمع الأذان، ما لم يطيَّن قبره) .\nموضوع. أخرجه الديلمي في \" مسند الفردوس\" (٣/٣٤٤) معلقًا عن الحاكم، ووصله ابن الجوزي في \"الموضوعات\" (٣/٢٣٨) عنه بسنده عن محمد بن القاسم الطايكاني: حدثنا أبو مقاتل السمرقندي: حدثنا محمد بن\nثابت الأنصاري عن كثير بن شنظير عن الحسن عن ابن مسعود رفعه. وقال ابن الجوزي:\n\"هذا حديث موضوع على رسول الله ﷺ، أما الحسن، فإنه لم يسمع من ابن مسعود، وأما كثير بن شنظير، فقال يحيى: ليس بشئ. وأما أبو مقاتل، فقال ابن مهدي: والله ماتحل الرواية عنه. غير أن المتهم بوضع هذا الحديث محمد بن القاسم، فإنه كان عَلَمًا في الكذابين الوضاعين، قال أبو عبد الله الحاكم: كان يضع الحديث\".\nوأقره السيوطي في \"اللآلي\" (٢/ ٤٣٩)، وابن عراق في \"تنزيه الشريعة\" (٢/٣٦٣) .\nومحمد بن ثابت الأنصاري، الظاهر أنه (محمد بن ثابت بن عمرو بن أخطب","vol":"14","page":55},{"text":"الأنصاري أبو النضر، أخو علي وعزرة ابني ثابت)، قال أبو حاتم (٣/ ٢/٢١٦):\n\"لا أعرفه\".\nوأبو مقاتل - اسمه: (حفص بن سلم) -، قال في \"المقتنى\":\n\"واهٍ بمرة\".\nواتهمه بعضهم بوضع الحديث، وهو صاحب كتاب \"العالم والمتعلم\".\nترجمته في \"اللسان\" ببسط.\nومن الغرائب أنه جاء في كنى \"تهذيب العسقلاني\"، دون المزي مرموزًا له بـ (ت)، أي: من رجال الترمذي، وكذا في \"التقريب\" وقال:\n\"مقبول\"!!\nوأما إعلاله بكثير بن شنظير فلا وجه له، فإنه من رجال الشيخين، وإن كان في حفظه ضعف.\n<span data-type=\"title\" id=toc-6550>٦٥٢٣ </span>- (من أتى كاهنًا فصدقه بما يقول، فقد بريء مما أُنزل على محمد ﷺ.\nومن أتاه غير مصدق له، لم تقبل له صلاة أربعين يومًا) (*) .\nمنكر للفقرة الثانية. أخرجه الطبراني في \"المعجم الأوسط\" (٢/١١٧/١)، وابن عدي في \"الكامل\" (٣/١٥٣) من طريق محمد بن [أبي] السري: ثنا رشد بن سعد عن جرير بن حازم عن قتادة عن أنس بن مالك قال: قال رسول\n_________\n(*) كُتب بهامش أصل الشيخ - ﵀ -: \"تقدم برقم (٥٢٨١) ويأتي (٦٥٥٥) \".","vol":"14","page":56},{"text":"الله - ﷿ -: ... فذكره. وقالا:\n\"لم يروه عن قتادة إلا جرير، ولا عنه إلا رشدين، تفرد به محمد بن [أبي]\nالسري\".\nقلت: هو محمد بن المتوكل بن أبي السري، قال الذهبي في \"الكاشف\":\n\"حافظ وثَّق، ولينه أبو حاتم\". وقال الحافظ:\n\"صدوق عارف، له أوهام كثيرة\".\nورشدين بن سعد، قال الحافظ:\n\"ضعيف، رجح أبو حاتم عليه ابن لهيعة. وقال ابن يونس: كان صالحًا في دينه، فأدركته غفلة الصالحين، فخلط في الحديث\".\nقلت: وأنا أظن أن هذا من تخاليطه، وقد ذكره ابن عدي، ثم الذهبي من مناكيره، وهو ظاهر النكارة، فإن الفقرة الثانية إنما صحت في المصدق بلفظ:\n\"من أتى عرافًا، فصدقه بما يقول، لم تقبل له صلاة أربعين يومًا\".\nأخرجه أحمد بسند صحيح على شرط الشيخين، ورواه مسلم وغيره، وهو مخرج في \"غاية المرام\" (١٧٢ - ١٧٣)، ولهذا أشار الحافظ في \"الفتح\" (١٠/٢١٧) إلى نكارة حديث الترجمة بعد أن لين سنده.\nوقد غفل عن هذه النكارة المعلق على \"مجمع البحرين\" (٧/١٣٨)، فقال:\n\"قلت: إسناده ضعيف، لكن المتن ثابت من وجوه أخرى\".","vol":"14","page":57},{"text":"<span data-type=\"title\" id=toc-6551>٦٥٢٤ </span>- (لا سمر إلا لثلاثةٍ: مصل، أو مسافر، أو عروسٍ) .\nمنكر بذكر: (عروس) .\nأخرجه سمويه في \"الفوائد\" (ق ٣٨/٢) عن معاوية ابن صالح عن أبي عبد الله الأنصاري عن عائشة أن النبي ﷺ قال: ... فذكره.\nوأخرجه أبو يعلى في \"مسنده\" (رقم ٤٨٧٩) عن معاوية: حدثني أبو عبد الله الأنصاري عن عائشة قالت: ... فذكره موقوفًا عليها.\nوهكذا ذكره الهيثمي في \"المجمع\" (١/٣١٤) من رواية أبي يعلى، وكذلك الحافظ في \"المقصد العلي في زوائد أبي يعلى الموصلي\" (١/١١٢)، لكنه في \"المطالب العالية\" (١/٨٠/٢٨١) زاد بعد (عائشة): \" رفعته\".\nفوافق رواية (سمويه) المرفوعة، لكن تعقبه الشيخ الأعظمي في تعليقه عليه بقوله:\n\" كذا في المجردة، وهو سهو من المجرد، لأنه موقوف على عائشة. راجع \"المسندة\" و\"الزوائد\".\nقلت: وهو في \"المسندة\" (ق ٧/١ - ٢) - كما قال - موقوف دون زيادة:\n\"ترفعه\". فالله أعلم.\nوعلى كل حال، فسواء كان الصواب رواية الرفع أو الوقف، فإن مدارها على أبي عبد الله الأنصاري - كما ترى -، وقد أورده البخاري في \"الكنى\" (٤٨/٤١٧)، وابن أبي حاتم (٤/٢/١٩١٢) بهذا الحديث موقوفًا، ولم يذكر فيه\nشيئًا، فهو في حكم المجهول.","vol":"14","page":58},{"text":"ولهذا، فقد وهم الهيثمي في قوله:\n\"رواه أبو يعلى، ورجاله رجال الصحيح\"!\nكذا قال! ولست أدري من أبو عبد الله الأنصاري عنده حتى جعله من رجال الصحيح! فإن المزي وغيره لم يذكروا أحدًا بهذه الكنية في ترجمة معاوية بن صالح - وهو: أبو عمرو الحضرمي - وقد ترتب من هذا الوهم وهم آخر، أو وهمان من بعضهم، فقال المعلق على \"مسند أبي يعلى\" (٨/٢٨٩):\n\"منقطع، معاوية بن صالح لم يسمع أبا عبد الله - وهو: الجدلي - \"! وقلده في ذلك المعلق على \"المقصد العلي\". وفي ظني أن منشأ هذا الوهم إنما هو قول الهيثمي المتقدم، فإنه استلزم منه أن رجاله ثقات، وغض النظر عن كونه ليس من رجال الصحيح، فرجع إلى كنى \" التهذيب\"، فوجد فيها (أبو عبد الله الجدلي)، وأنه روى عن (عائشة)، فألقي في نفسه أنه (الأنصاري)، ففسره به كما تقدم: (وهو: الجدلي)، وجمع بين النسبين مقلده - وهو أجهل منه - فقال:\n\" ... معاوية بن صالح لم يسمع من أبي عبد الله الجدلي الأنصاري\". مع أنهما رأيا أمامهما في \"مسند أبي يعلى\" تصريحه بالسماع بقوله:\n\"حدثني أبو عبد الله الأنصاري\".\nوكذلك صرح في \"تاريخ البخاري\"، وقد فرق هو وابن أبي حاتم بينه وبين (الجدلي)، فترجما لهذا في \"الأسماء\" بـ (عبد بن عبد)، ويقال: (عبد الرحمن ابن عبد) أبو عبد الله الجدلي.\nوثمة احتمال آخر، أنه استلزم ذلك من كون هذه النسبة (الجدلي) هي نسبة","vol":"14","page":59},{"text":"إلى (جيدلة الأنصاري)، ولا تلازم ما دام أن الحفاظ فرقوا بين (أبي عبد الله الأنصاري) و(أبي عبد الله الجدلي) .\nثمإن الحديث قد جاء مرفوعًا من طرق عن ابن مسعود، دون ذكر \"عروس\"؛ ولذلك خرجته في \"الصحيحة\" (٢٤٣٥)، وذكرت هذت شاهدًا له. ثم عرض ما اقتضى إفراده بالتخريج ههنا.\n<span data-type=\"title\" id=toc-6552>٦٥٢٥ </span>- (إن الحمد لله نستعينه ونستغفره ونستهديه ونستنصره ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا من يهده الله فلا مضل له ومن يضلل فلا هادى له وأشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله من يطع الله ورسوله فقد رشد ومن يعص الله ورسوله فقد غوى حتى يفئ إلى أمر الله) .\nمنكر جدًا بزيادة (الاستهداء والاستنصار وغيره) .\nأخرجه الشافعي في \"الأم\" (١/١٧٩): أخبرنا إبراهيم بن محمد قال: حدثني إسحاق بن عبد الله\nعن أبان بن صالح عن كريب مولى ابن عباس عن ابن عباس:\nأن النبي ﷺ خطب يومًا فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، آفته إبراهيم بن محمد - وهو: ابن أبي يحيى الأسلمي -، قال الحافظ في \"التقريب\":\n\"متروك\".\nقلت: وكذبه كبار الأئمة مثل: يحيى القطان، وابن معين، وابن المديني، فالظاهر أن الإمام الشافعي لم يعرفه. وقد طول الذهبي ترجمته في \"الميزان\" وكأنه","vol":"14","page":60},{"text":"لشدة ضعفه تحاشى الإمام البيهقي - مع خدمته المعروفة لكتب الشافعي - رواية حديثه هذا، مع أنه ساق فيه جُلَّ الأحاديث الواردة في هذه الخطبة، وهي التي تعرف بخطبة الحاجة، ولي فيها رسالة مطبوعة، جمعت فيها أحاديثها، وهي سبعة عن الصحابة، وثامنها عن الزهري، ثالثها من حديث ابن عباس من طريق أخرى عنه مختصرًا، رواه مسلم.\nومجموع هذه الأحاديث تشهد لحديث إبراهيم هذا إلا الزيادة، وإلا قوله في آخره:\n\"حتى يفيء إلى أمر الله\".\nفهي منكرة جدًا، [تفرد] هذا الواهي بها.\nولقد كان من الدواعي لتخريجه هنا، أنني كنت علقت على هذه الخطبة في مقدمة المجلد الخامس من \"الصحيحة\" بقولي:\n\"سمعت غير واحد من الخطباء يزيد هنا قوله: \"ونستهديه\". ونحن في الوقت الذي نشكرهم على إحيائهم لهذه الخطبة في خطبهم ودروسهم، نرى لزامًا علينا أن نذكرهم بأن هذه الزيادة لا أصل لها في شيء من طرق هذه الخطبة،\n(خطبة الحاجة) التي كنت جمعتها في رسالة خاصة معروفة، و﴿الذكرى تنفع المؤمنين﴾ \".\nفأشكل هذا النفي على بعض إخواننا الناصحين، فلفت النظر إلى هذا الحديث، مع تنبهه لضعف إسناده، ولا إشكال فيه، لأن النفي ليس عامًا، فإنه ينصب على الطرق المذكورة في الرسالة، وعبارتي في ذلك صريحة، فلو فرض أنه\nعُثر على طريق صحيح للزيادة، فذلك لا يرود على النفي المذكور، غاية ما في الأمر","vol":"14","page":61},{"text":"أنه ينبغي أن يستدرك، وهذا حق نعترف به، ونحققه دائمًا إذا ما وجدنا مجالًا للاستدراك، لا فرق بين أن المستدرك علي هو أنا أو غيري، كل ذلك عندي سواء، ولسان حالي، بل وقالي أحيانًا يقول \"رحم الله امرأ أهدى إلي عيوبي\" ﴿ذلك من فضل الله علينا وعلى الناس ولكن أكثر الناس لا يشكرون﴾ ﴿ولكن أكثر الناس لا يعلمون﴾ .\n<span data-type=\"title\" id=toc-6553>٦٥٢٦ </span>- (الموت غنيمة، والمعصية مصيبة، والفقر راحة، والغنى عقوبة، والعقل هدية من الله، والجهل ضلالة، والظلم ندامة، والطاعة قرة العين، والبكاء من خشية الله النجاة من النار، والضحك هلاك\nالبدن، والتائب من الذنب كمن لا ذنب له) .\nمنكر جدًا إلا الجملة الأخيرة.\nأخرجه البيهقي في \"شعب الإيمان\" (٥/٣٨٨/٧٠٤٠)، والديلمي في \"مسند الفردوس\" (٣/٨٧) من طريق الفضل\nابن عبد الله بن مسعود اليشكري: نا أحمد بن عبد الله أبو علي النهرواني: نا روح بن عبادة عن محمد بن مسلم عن علي بن زيد بن جدعان عن سعيد بن المسيب عن عائشة مرفوعًا. وقال البيهقي:\n\"تفرد به النهرواني وهو مجهول، وقد سمعته من وجه آخر عن روح، وليس بمحفوظ\".\nوذكره الذهبي في \"المغني\" و\"الميزان\"، وقال:\n\"اتهمه ابن ماكولا بحديث: في الجنة نهر زيت\".\nوالفضل بن عبد الله اليشكري، أورده ابن حبان في \"الضعفاء\" (٢/٢١١)","vol":"14","page":62},{"text":"وقال:\n\"يروي عن مالك بن سليمان وغيره العجائب، لا يجوز الاحتجاج به\nبحال ... \".\nوأما جملة:\"التائب من الذنب كمن لا ذنب له\"، فهو حسن لشواهده، كما قال الحافظ ابن حجر وغيره، وقد ذكرت شواهده تحت الحديث (٦١٥) المتقدم.\n<span data-type=\"title\" id=toc-6554>٦٥٢٧ </span>- (الفريضة في المسجد - أو المساجد -، والتطوع في البيت) .\nضعيف. أخرجه أبو يعلى في \"مسنده الكبير\"، كما في \"المقصد العلي\"\nللهيثمي (١/١٢٩/٢٤٩): حدثنا عثمان: حدثنا أبو خالد: حدثنا زياد عن معاوية بن قرة قال: حدثني الثلاثة الرهط الذين سألوا عمر بن الخطاب ﵁ عن الصلاة في المسجد - يعني التطوع - فقال عمر ﵁: سألتموني عما سألت عنه رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات، غير زياد، وهما (زيادان) في هذه الطبقة، وكلاهما بصري يروي [عن] معاوية بن قرة، لكنهم لم يذكروا في الرواة عن أي منهما (أبا خالد) هذا - وهو: سليمان بن حيان شيخ عثمان وهو: ابن أبي شيبة - ولذلك، لم أتمكن من الجزم بالمراد منهما، وهما: (زياد بن أبي الجصاص)، والآخر: (زياد بن مخراق)، وهذا ثقة، وذاك ضعيف، ولعله هو صاحب هذا الحديث، لأنه هو الذي يليق به مثل هذا الحديث الغريب.\nوما أشبه بما ذكره الهيثمي أيضًا في \"المقصد العلي\" (١/٩٧/١٦٨) من","vol":"14","page":63},{"text":"طريق عاصم بن عمرو عن عمير - مولى عمر - قال:\nجاء نفر من أهل العراق إلى عمر بن الخطاب ﵁ فقال لهم: ماجاء بكم؟ قالوا: جئناك نسألك عن ثلاث. قال: ماهن؟ قالوا: صلاة الرجل في بيته، ماهي؟ وما يصلح للرجل من امرأته وهي حائض؟ وعن غسل الجنابة؟\nفقال: أما صلاة الرجل في بيته تطوعًا [فنور]، فنور بيتك ما استطعت ... الحديث، وهذا مختصر منه.\nوأورده الهيثمي في \" المجمع\" أيضًا (١/٢٧٠ - ٢٧١) من رواية أبي يعلى، ولم أره في \"المسند\" المطبوع، ولا هو أشار في \"المقصد العلي\" أنه في \"مسنده الكبير\"، وقد رواه عنه الضياء المقدسي في \"الأحاديث المختارة\"، وقد خرجته\nفيما علقته عليه، وبينت أن فيه جهالة (١/٥١ - ترجمته رقم ٢٤٨، ٢٤٩)، وفي \"التعليق الرغيب\" (١/١٥٩) .\n<span data-type=\"title\" id=toc-6555>٦٥٢٨ </span>- (نهى أن تزوج المرأة على العمة والخالة، فقال: إنكن إذا فعلتن ذلك قطعتن أرحامكن) .\nمنكر بزيادة (الشطر الثاني) .\nأخرجه ابن حبان (١٢٧٥ - موارد)، والطبراني في \"المعجم الكبير\" (١١/٣٣٧/١١٩٣١)، وابن عبد البر في \"التمهيد\" (١٨/٢٧٧ - ٢٧٨) من طريق المعتمر بن سليمان قال: قرأت على\nالفضيل بن ميسرة عن أبي حريز عن عكرمة عن ابن عباس رضي الله عنهمرفوعًا.\nقلت: وهذا إسناد فيه علتان:","vol":"14","page":64},{"text":"إحداهما: (أبو حريز) - واسمه: عبد الله بن الحسين - قاضي (سجستان)\nقال الذهبي في \"الكاشف\":\n\"مختلف فيه، وقد وثق، وقال ابن عدي: عامة مايرويه لا يتابعه أحد عليه\".\nقلت: قال ابن عدي هذا في \"الكامل\" (٤/١٥٨ - ١٦١) بعد أن ساق له أحاديث هذا أحدها، مشيرًا بذلك إلى نكارته، وتبعه على ذلك الذهبي في \"الميزان\"، ولكن يحتمل أن العلة من الرواي عنه، وهي:\nالأخرى: الفضيل بن ميسرة، فإنه مع كونه صدوقًا ثقة، ففي روايته عن أبي حريز خاصة [نظر]، فقد ذكروا في ترجمته: عن يحيى بن سعيد قال:\n\"قلت للفضيل بن ميسرة: أحاديث أبي حريز؟ قال: سمعتها فذهب كتابي، فأخذته بعد ذلك من إنسان\".\nفالعلة منه، أو من شيخه.\nوقد أخطأ في هذا الإسناد رجلان:\nأحدهما: (مضعف الأحاديث الصحيحة) في تعليقه على \"إغاثة اللهفان\"، فإنه جهل أو تجاهل أن العلة من أحد الروايين، وحط بها على المعتمر فقال (١/٥٠٢):\n\"ولعلها وهم من المعتمر بن سليمان، فإن عنده أوهامًا\".\nوهذا إعلال باطل، فإن (المعتمر) هذا ثقة محتج به في \"الصحيحين\"، ولم يغمز من قناته أحد، بل هو من كبار العلماء، كما قال الذهبي في \"السير\" (٨/٤٢٠)، ولا سيما وفي إسناد الحديث قوله: \"قرأت على الفضيل بن ميسرة\"،","vol":"14","page":65},{"text":"فمن أين لو كان له أوهام، كما يزعم (المضعف)؟! ولولا أن من عادته الطعن في الثقات من الرواة - تظاهرًا بالتحقيق! - لكان هناك احتمال كبير أن يكون قلمه سبقه - لأنه كثير التحويش - أراد أن يقول: (الفضيل بن ميسرة) فكتب (المعتمر ابن سليمان)، ولا سيما وهو مجرد ناقل غير حافظ! وهذا يذكرني بحكاية (جحا)\nالراعي حين فجأ أهل القرية - مازحًا - بأن الذئب سطا على الغنم، فصدقوه، وفي المرة الأخرى كذبوه، مع أنه كان صادقًا فيها!!\nوالرجل الآخر: الشيخ شعيب، فإنه قال في التعليق على \"الإحسان\":\n\"حديث حسن، أبو حريز حديثه حسن في الشواهد، فقد توبع\".\nثم خرجه من طريقين آخرين ضعيفين عن عكرمة قال: \"به\"، مع أنه ليس فيهما الزيادة، وفي أحدهما زيادة أخرى مستنكرة، خرجته من أجلها في \"ضعيف أبي داود\" (٣٥٢)، وهو بدون الزيادتين متفق عليه من حديث أبي هريرة، وهو مخرج في \"الإرواء\" (٦/٢٨٨ - ٢٩٠) مع أحاديث أخرى نحوه، وبعضها في \"الإحسان\" (٤٠٦٨، ٤١١٧، ٤١١٨) . ولذلك، فإني أستبعد صدور مثل هذا التحسين والتخريج الهزيل ممن مضى عليه زمن طويل في هذا الفن، ويغلب على الظن أنه من بعض المتمرنين على يديه من الموضفين، وهذا من شؤم الإعراض عن قول العلماء: (من بركة العلم عزو كل قول إلى قائله) . وإن من آثار هذا الإعراض: تعدد أسماء المحققين على الكتاب الواحد، حتى وصلت في بعض المطبوعات إلى خمسة أسماء أو أكثر! وبذلك تضييع مسؤولية الأخطاء العلمية التي تقع في الكتاب! وهذا يذكرني بإلغاء وظيفة (المفتي)، واستبدال (لجنة الإفتاء) بها، ومن أسباب ذلك قلة العلماء.","vol":"14","page":66},{"text":"ثم ألقي في البال: أنه لعل ذلك التحسين الهزيل هو من المعلق على الطبعة الجديدة لكتاب \" موارد الظمآن\"، فقد رأيته قد نحا ذاك النحو في التحسين، دون أن ينبه للزيادة التي عزاها لمن لم يخرجها، كدت أن أجزم بذلك، لأنني قد علمت من بعض كتاباته ومقدمته أنه كان يعمل يومًا ما مع الشيخ شعيب في \"الإحسان\"، فصدني عن الجزم به أنني رأيت الشيخ وقرينه في تحقيق طبعة المؤسسة للكتاب المذكور (١/ ٥٤٨) قد حسنا الحديث في ذيله. وقد زاد الطين بلة، وفي الوهم غفلة: أنهما علقا عليه ما نصه:\n\"جاء في حاشية الأصل: علقه البخاري. قلت: علقه البخاري بإثر حديث (٥١٠٨) المختصر من حديث أبي هريرة، وليس من حديث ابن عباس\".\nفأوهما بهذا التعليق أن الحديث بالزيادة عند البخاري عن أبي هريرة، لأنهما لم يأخذا على (المحشي) إلا أنه أوهم أنه عند البخاري عن ابن عباس! ظلمات بعضها فوق بعض، فالحديث ليس في البخاري عن ابن عباس مطلقًا، ولا عن أبي هريرة، إلا بدون الزيادة - كما تقدمت الإشارة إلى ذلك -.\nويغلب على ظني أن الذي حملهم على التحسين وقوفهم مع قول الحافظ في \"التلخيص\" (٣/١٦٨):\n\"وثقه ابن معين وأبو زرعة، وضعفه جماعة، فهو حسن الحديث\".\nقلت: هذا الحكم من الحافظ نحوه قوله فيه في \"التقريب\":\n\"صدوق يخطىء\".\nفمثله ينتقى حديثه، ويتقى منه ما ظهر خطؤه فيه، كهذا، على ما سبق بيانه","vol":"14","page":67},{"text":"من كلام ابن عدي والذهبي، على أنه إن سلم منه، فلا يسلم من الفضيل بن ميسرة، لاعترافه بأن كتابه عن أبي حريز ضاع، فأخذه فيما بعد من إنسان مجهول. فينبغي الانتباه لهذا.\nنعم، قد قال الحافظ عقبه:\n\"وفي الباب ما أخرجه أبو داود في \"المراسيل\" عن عيسى بن طلحة قال:\nنهى رسول الله ﷺ أن تنكح المرأة على قرابتها\".\nقلت: وإسناده في \"المراسيل\" هكذا (١٨٢/٢٠٨): حدثنا محمد بن عمر ابن علي: حدثنا أبو عامر: حدثنا سفيان الثوري عن خالد بن سلمة المخزومي عن عيسى بن طلحة به.\nوأخرجه ابن أبي شيبة في \"المصنف\" (٤/٢٤٨) قال: ابن نمير عن سفيان به وزاد:\n\"مخافة القطيعة\". ونحوه في \"مصنف عبد الرزاق\" (١٠٧٦٧) .\nوهذا إسناد مرسل صحيح رجاله ثقات رجال مسلم، ولكنه شاذ أو منكر، لأن قوله\" على قرابتها\" أعم من قوله في حديث أبي هريرة المتفق عليه: \"العمة والخالة\" - كما هو ظاهر -، وقد ذهب قوم إلى ذلك فقالوا مثلًا: لا يجوز الجمع بين ابنتي العم. قال ابن عبد البر:\n\"والصحيح أنه لا بأس بذلك ... وعليه فقهاء الأمصار....\". وانظر تمام البحث فيه.","vol":"14","page":68},{"text":"<span data-type=\"title\" id=toc-6556>٦٥٢٩ </span>- (من قال في دبركل صلاة: ﴿سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين﴾، ثلاث مرات، فقد اكتال بالجريب الأوفى من الأجر) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير\" (٥/٢٤٠/٥١٢٤):\nحدثنا أحمد بن رشدين المصري: ثنا عبد المنعم بن بشير الأنصاري: ثنا عبد الله بن محمد الأنسي من ولد أنس عن عبد الله بن زيد بن أرقم عن أبيه مرفوعًا.\nقلت: وهذا موضوع، آفته عبد المنعم هذا، قال أحمد وغيره:\n\"كذاب\". وقال الحاكم:\n\"يروي عن مالك وعبد الله بن عمر الموضوعات\".\nواللذان فوقه لم أعرفهما، ولعلهما شخصان وهميان اختلقهما الأنصاري.\nوالحديث أشار المنذري (٢/٢٦١ - ٢٦٢) إلى تضعيفه، وأعله الهيثمي (١٠/١٠٣) بالأنصاري فقال:\n\"وهو ضعيف جدًا\".\nولكنهما قالا: \" وعن عبد الله بن أرقم عن أبيه\"، وهو خطأ سقط (زيد) من بين (عبد الله) و(أرقم) . ففي ترجمة (زيد بن أرقم) أورده الطبراني، وكذلك ذكره السيوطي في \"الجامع الكبير\"، و\"الدر المنثور\" (٥/٢٩٥)، ومن قبله ابن كثير (٤/٢٥) .","vol":"14","page":69},{"text":"وقد روى من فعله ﷺ بسند واه جدا عن أبي سعيد الخدري - تقدم برقم (٤٢٠١) -، وضعفه ابن كثير.\n<span data-type=\"title\" id=toc-6557>٦٥٣٠ </span>- (من سره أن يكتال بالمكيال الأوفى من الأجر يوم القيامة، فليقل آخر مجلسه حين يريد أن يقوم: (سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين) .\nضعيف.\nأخرجه ابن أبي حاتم في \"التفسير\" من طريق يونس عن أبي إسحاق عن الشعبي قال: قال رسول الله ﷺ ... ذكره ابن كثير (٤/٢٥) .\nقلت: وإسناده ضعيف، لإرساله، وعنعنة أبي إسحاق - وهو السبيعي -، واختلاطه.\nويونس - هو: ابنه -، مختلف فيه، وهو صدوق يهم قليلًا - كما قال الحافظ -،\nلكن لم يذكروه فيمن سمع من أبيه قبل الاختلاط، ولعله لذلك كان أحمد يضعف حديثه عن أبيه.\nقلت: وعلى هذا فقول الحافظ في \"نتائج الأفكار\" (١/١٥٧/٢):\n\"أخرجه ابن أبي حاتم في \"التفسير\" من مرسل الشعبي بسند صحيح إليه\"، فيه تساهل ظاهر.\nولا يقويه أن البغوي وصله في \"تفسيره\" (٧/٦٦) من طريق الثعلبي بسنده عن ثابت بن أبي صفية عن أصبغ بن نباتة عن علي قال:\n\"من أحب أن يكتال....\" الحديث.","vol":"14","page":70},{"text":"أقول: لا يقويه، لأن (أصبغ بن نباتة) متروك - كما في \"التقريب\" وغيره -.\nوثابت بن أبي صفية، ضعيف.\nوالمحفوظ عن النبي ﷺ في كفارة المجلس إنما هو:\n\"سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك\".\nوفي ذلك عدة أحاديث خرجها الحافظ المنذري في \"الترغيب\" (٢/٢٣٦ -\n٢٣٧)، وتكلمت على أسانيدها في \"التعليق الرغيب\"، و\"الكلم الطيب\" (١١٤)،\nو\"المشكاة\" (٢٤٣٣)، و\"الروض النضير\" (٣٠٥،٣٠٨)، و\"الصحيحة\" (٣١٦٤) .\nوروي حديث الترجمة من طريق واهية جدًا بزيادة في متنه، ونقص من طريق بشر بن الحسين: ثنا الزبير بن عدي عن أنس بن مالك مرفوعًا بلفظ:\n\"من سره أن يكال بالقفيز، فليقل: ﴿سبحان الله حين تمسون﴾ إلى قوله: ﴿وكذلك تخرجون﴾، ﴿سبحان ربك رب العزة عما يصفون﴾ ... \" إلى آخره.\nأخرجه الثعلبي في \"التفسير\" (ق ٦٨ - ٦٩)، والواحدي في \"الوسيط\" (٣/١٨٥/١) .\nوآفته بشر هذا، فإنه كذاب روى عن الزبير بن عدي موضوعات، رماه بذلك أبو حاتم وغيره. وتقدمت له أحاديث.","vol":"14","page":71},{"text":"<span data-type=\"title\" id=toc-6558>٦٥٣١ </span>- (ما أنت بمنته يا عمر؟!) .\nمنكر.\nأخرجه أبو نعيم في \"الحلية\" (١/٤٠) من طريق إسحاق بن عبد الله عن أبان بن صالح عن مجاهد عن ابن عباس قال:\nسألت عمر ﵁: لأي شيء سميت (الفاروق)؟ قال:\nأسلم حمزة قبلي بثلاثة أيام ثم شرح الله صدري للإسلام فقلت: الله لا إله إلا هو له الأسماء الحسنى، فما في الأرض نسمة هي أحب إلي من نسمة رسول الله ﷺ، قلت: أين رسول الله ﷺ؟ قالت أختي: هو في دار الأرقم بن [أبي] (*)\nالأرقم عند الصفا، فأتيت الدار وحمزة في أصحابه جلوس في الدار ورسول الله ﷺ في البيت فضربت الباب فاستجمع القوم، فقال لهم حمزة ما لكم؟\nقالوا عمر بن الخطاب، قال: فخرج رسول الله ﷺ فأخذ بمجامع ثيابه ثم نتره نترة فما تمالك\nأن وقع على ركبتيه، فقال:\n\" ما أنت بمنته يا عمر؟ \"\nقال قلت: أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أنك محمدًا عبده ورسوله.\nقال فكبر أهل الدار تكبيرة سمعها أهل المسجد، قال فقلت: يا رسول الله! ألسنا على الحق إن متنا وإن حيينا؟ قال:\n\" بلى! والذي نفسي بيده إنكم على الحق إن متم وإن حييتم \" قلت ففيما الاختفاء؟ والذي بعثك بالحق لتخرجن! فأخرجناه في صفين، حمزة في أحدهما وأنا في الآخر ولي كديد ككديد الطحين حتى دخلنا\n_________\n(*) مابين المعقوفتين ليست في أصل الشيخ ﵀، تبعًا لـ \"الحلية\". (الناشر) .","vol":"14","page":72},{"text":"المسجد، قال فنظرت إلى قريش وإلى حمزة فأصابتهم كآبة لم يصبهم مثلها، فسماني رسول الله ﷺ يومئذ (الفاروق)، وفرق الله بي بين الحق والباطل) .\nقلت: وهذا إسناد ضعيف جدًا، إسحاق بن عبد الله - وهو: ابن أبي فروة -، قال البخاري:\n\"تركوه\". وقال أحمد:\n\"لا تحل - عندي - الرواية عنه\". وكذبه بعضهم.\nثم أخرجه أبو نعيم، وكذا البزار (٣/١٦٩ -١٧١) من طريق إسحاق بن إبراهيم الحنيني: ثنا أسامة بن زيد بن أسلم عن أبيه عن جده قال: قال لنا عمر ﵁: أتحبون أن أعلمكم أول إسلامي؟ قلنا: نعم. قال: ... فذكر قصة إسلامه مطولة جدًا، وليس فيها سبب تسميته بـ (الفاروق)، ولا ذكر لـ (الصفين)، واختصر منها أبو نعيم قصته قبل إسلامه مع أخته وزوجها، وقال البزار عقبه:\n\"لا نعلم رواه بهذا السند إلا (الحنيني)، ولا نعلم في إسلام عمر أحسن من هذا الإسناد، على أن (الحنيني) خرج من المدينة، فكف واضطرب حديثه\".\nقلت: هو نحو ابن أبي فروة - أو قريب منه -، قال البخاري:\n\"في حديثه نظر\". وقال النسائي:\n\"ليس بثقة\". وقال ابن عدي:\n\"ضعيف، ومع ضعفه يكتب حديثه\".\nومن طريقه أخرجه عبد الله بن أحمد في \"فضائل الصحابة\" (١/٢٨٥ -","vol":"14","page":73},{"text":"٢٨٨)، وذكر في إسلام عمر ﵁ عدة روايات لا يصح شيء من أسانيدها - مع وضوح التعارض بينها -، ومن أحسنها إسنادًا مع الاختصار ما أخرجه أحمد (١/١٧)، ومن طريقه ابن الأثير في \" أسد الغابة\" (٣/٦٤٤)\nمن طريق شريح بن عبيد قال: قال عمر ﵁:\nخرَجْتُ أَتَعَرَّضُ رَسُولَ اللَّهِ ﷺ قَبْلَ أَنْ أُسْلِمَ فَوَجَدْتُهُ قَدْ سَبَقَنِي إِلَى الْمَسْجِدِ فَقُمْتُ خَلْفَهُ فَاسْتَفْتَحَ سُورَةَ الْحَاقَّةِ فَجَعَلْتُ أَعْجَبُ مِنْ تَأْلِيفِ الْقُرْآنِ قَالَ فَقُلْتُ هَذَا وَاللَّهِ شَاعِرٌ كَمَا قَالَتْ قُرَيْشٌ قَالَ فَقَرَأَ ﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَا تُؤْمِنُونَ﴾ قَالَ قُلْتُ كَاهِنٌ قَالَ: ﴿وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَا تَذَكَّرُونَ تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ.ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ\nحَاجِزِينَ﴾ إِلَى آخِرِ السُّورَةِ قَالَ فَوَقَعَ الْإِسْلَامُ فِي قَلْبِي كُلَّ مَوْقِعٍ.\nورجال إسناده ثقات، فالإسناد صحيح، لولا أن شريح بن عبيد لم يدرك عمر بن الخطاب. ونحوه في \"المجمع\" (٩/٦٥)، إلا أنه وقع فيه معزوًا للطبراني في \"الأوسط\"، وهو وهم لعله من غيره.\n(تنبيه): عزا الحافظ حديث ابن عباس لأبي جعفر بن أبي شيبة، وحديث عمر للبزار، وسكت عنهما في \"الفتح\" (٧/٤٨) فما أحسن، لأنه يوهم - حسب اصطلاحه - أن كلًا منهما حسن، وليس كذلك - كما رأيت -، ولعل ذلك كان السبب أو من أسباب استدلال بعض إخواننا الدعاة على شرعية (المظاهرات) المعروفة اليوم، وأنها كانت من أساليب النبي ﷺ في الدعوة! ولا تزال بعض الجماعات الإسلامية تتظاهر بها، غافلين عن كونها من عادات الكفار وأساليبهم","vol":"14","page":74},{"text":"التي تتناسب مع زعمهم أن الحكم للشعب، وتتنافى مع قوله ﷺ: \"خير الهدى هدى محمد ﷺ \".\nثم رأيت لحديث الترجمة شاهدًا، يرويه إسحاق بن يوسف الأزرق قال:\nأخبرنا القاسم بن عثمان البصري عن أنس بن مالك قال: ... فذكره مطولًا بنحوه ليس فيه تسميته بـ (الفاروق) ولا ذكر (الصفين) .\nأخرجه ابن سعد في \"لطبقات\" (٣/٢٦٧ - ٢٦٩)، والبيهقي في \"دلائل النبوة\" (٢/٢١٩ -٢٢٠) .\nوعلته القاسم هذا، قال الذهبي في \"الميزان\":\n\"قال البخاري: له أحاديث لا يتابع عليها، قلت: حدث عنه إسحاق الأزرق بمتن محفوظ (١)، وبقصة إسلام عمر، وهي منكرة جدًا\".\nوزاد الحافظ في \"اللسان\":\n\"وذكره ابن حبان في \"الثقات\"، وقال الدارقطني في \"السنن\": ليس بالقوي\".\nقلت: وقال ابن حبان (٥/٣٠٧):\n\"ربما أخطأ\".\nوحديث البزار عن الحنيني أعله الهيثمي (٩/٦٤) بشيخه أسامة فقال:\n_________\n(١) قلت: كأنه يشير إلى حديثه عن أنس عن أبي ذر قال: أوصاني خليلي بثلاث ... الحديث. رواه (بحشل) في \"تاريخ واسط\" (ص ٢١٢) عن إسحاق عنه.","vol":"14","page":75},{"text":"\"وفيه أسامة بن زيد بن أسلم، وهو ضعيف\".\nفكتب الحافظ ابن حجر تعليقًا عليه فقال - كما في الحاشية -:\n\"وفيه من هو أضعف من أسامة، - وهو: إسحاق بن إبراهيم الحنيني -، وقد ذكر البزار أنه تفرد به\".\nقلت: فمن الغرائب أن الحافظ سكت عن إسناده في كتابه \"مختصر زوائد مسند البزار\" (٢/٢٩٢) كما سكت عنه في \"الفتح\"!!\n<span data-type=\"title\" id=toc-6559>٦٥٣٢ </span>- (ما أنت بمنتهية يا حميراء عن ابنتي؟ إن مثلي ومثلك كأبي زرع مع أم زرع....) .\nمنكر.\nأخرجه أبو القاسم عبد الحكيم بن حيان بسند له مرسل من طريق سعيد بن عفير عن القاسم بن الحسن عن عمرو بن الحارث عن الأسود بن جبر المغافري قال:\nدخل رسول الله ﷺ على عائشة وفاطمة، وقد جرى بينهما كلام، فقال: ... فذكره. كذا في \"فتح الباري\" (٩/٢٥٧ -٢٥٨) وعلى حاشيته:\n\"الأسود بن جبر غير مذكور في \"الإصابة\"، وسائر السند يحتاج إلى تحقيق\".\nفأقول:\nأولًا: لا يوجد في الرواة هذا الاسم (الأسود بن جبر المغافري)، ويغلب على ظني أنه محرف (الأسود بن خير) - وهو: أبو خير المصري -، روى عن بكر بن عمرو المعافري، وعنه عبد الله بن يزيد المقريء ومعاوية بن يحيى أبو مطيع، كما في","vol":"14","page":76},{"text":"\"تاريخ البخاري\" (١/١/٤٤٥)، و\"الجرح والتعديل\" (١/٢٩٤)، لكن فيه (المهري) مكان (المصري)، وفي \"ثقات ابن حبان\" (٨/١٢٩):\n(البصري) ولعل ما في \"التاريخ\" أصح، لأن سائر رجاله المعروفين مصريون.\nثانيًا: قوله: (المغافري) بالغين المعجمة، ولا وجود أيضًا لهذه النسبة في كتب \"الأنساب\" - فيما علمت -، فالظاهر أنه محرف (المعافري) نسبة إلى (معافر) اسم جد ينسب إليه كثير من المصريين.\nثالثًاَ: وأظن أن المعافري هذا - هو: بكر بن عمرو المعافري - المذكور في ترجمة (الأسود بن خير) سقط حرف (عن) بينه وبين (المعافري) . وإذا صح هذا فيكون الإسناد معضلًا، لأن (بكرًا) من الطبقة السادسة عند الحافظ، وهم الذين لم يثبت لهم لقاء أحد من الصحابة، بل هو معضل على كل حال، فإن ابن حبان أورد \"الأسود\" هذا في الطبقة الرابعة، وهي عنده: الذين رووا عن أتباع التابعين.\nوالله أعلم، فإنه يحتمل أن يكون من رواية الأقران بعضهم لبعض.\nرابعًا: سعيد بن عفير - هو: سعيد بن كثير بن عفير - نسب إلى جده.\nخامسًا: لم أجد لشيخه (القاسم بن الحسن)، ولا لمخرجه (أبو القاسم عبد الحكيم بن حيان) ترجمة.\nوالحديث قد أشار الحافظ إلى تضعيفه بقوله آنفًا: إنه مرسل. ويؤيد قوله في حديث آخر صحيح فيه ذكر (الحميراء) - كنت خرجته في \"الصحيحة\" برقم (٣٢٧٧) -:\n\"إسناد صحيح، ولم أر في حديث صحيح ذكر (الحميراء) إلا في هذا\".","vol":"14","page":77},{"text":"ثم إن هناك سببًا آخر لحديث (أم وزع) ذكره الحافظ أيضًا من رواية النسائي، يعني: في \"الكبرى\" (٥/٣٥٨/٩١٣٨) من طريق عمر بن عبد الله بن عروة عن عروة عن عائشة قالت:\nفخرت بمال أبي في الجاهلية، وكان ألف ألف أوقية، فقال النبي ﷺ:\n\"اسكتي يا عائشة! فإني كنت لك كأبي زرع لأم زرع\".\nقلت: وسكت عليه فأشعر بثبوته، بل قد صرح بصحته قبيل ذلك (٩/٢٥٧)، وفيه نظر، فقد أخرجه النسائي، وكذا البخاري في \"تاريخه\" (١/١/٢٢٤ -٢٢٥)، وابن أبي عاصم في \"السنة\" (٢/٥٧٨/١٢٣٨)، والطبراني\nفي \"المعجم الكبير\" (٢٣/١٧٣ -١٧٦) من طريق محمد بن محمد بن محمد أبي نافع: حدثني القاسم بن عبد الواحد: حدثني عمر بن عبد الله بن عروة به.\nقلت: وتصحيح هذا الإسناد من الحافظ من غرائبه، فإن هؤلاء الثلاثة من عمر، ومن دونه هم في \"تقريبه\" من (المقبولين)، أي: عند المتابعة، وإلا، فلين الحديث، كما نص عليه في \"مقدمته\". أعني لـ \"تقريبه\"، يعني: أن أحدهم\nيكون ضعيف الحديث عند التفرد، وبالأولى عند المخالفة - كما هو الشأن هنا -، فإن هذا السبب لم يرد في شيء من طريق الحديث عن عروة، وقد تكلم الحافظ عليها، وأشار إلى زوائدها وفوائدها، ومنها هذا الطريق، وأنا أرى أن مثله لا ينبغي أن يعتد بما فيه من زيادة، أو فائدة وهو مسلسل بـ (المقبولين) عنده، ولا سيما والحافظ الذهبي قد أورد هذا الحديث في \"الميزان\" من مناكير (القاسم بن عبد الواحد) وقال عقبه:\n\"قلت: \"ألف\" الثانية باطلة قطعًا، فإن ذلك لا يتهيأ لسلطان العصر\".","vol":"14","page":78},{"text":"وهذا القطع وإن كان الحافظ قد غمز منه في آخر ترجمة (القاسم) هذا من \"التهذيب\" بقوله عقبه:\n\"كذا قال! \".\nفإني لا أجد فيه ما يستلزم رده، بل لعل الإمام البخاري قد أشار إلى استنكاره للحديث بإيراده إياه في ترجمة (القاسم) هذا.\nعلى أنني أرى بأن الحديث على محمد بن محمد أبي نافع أولى من الحمل على شيخه القاسم، لأنه لم يرو عنه غير واحد بخلاف من فوقه، ولذلك قال في \"الميزان\":\n\"لايكاد يعرف، روى حديثًا عن القاسم بن عبد الواحد، رواه عنه عبد الملك الجدي، ذكره ابن حبان في \"ثقاته\" \". وقال في \"المغني\":\n\"فيه جهالة\". وأشار إلى تليين توثيق ابن حبان في \"الكاشف\" فقال:\n\"وُثق\". وهو في \"ثقات ابن حبان\" (٩/٣٨) برواية الجدي هذا.\n<span data-type=\"title\" id=toc-6560>٦٥٣٣ </span>- (لا ربا بين أهل الحرب وأهل الإسلام) .\nمنكر.\nقال الشافعي في \"الأم\" (٧/٣٢٦) - وعنه البيهقي في \"المعرفة\" (٧/٤٧ - ٤٨) -:\n\"قال أبو حنيفة ﵁: لو أن مسلمًا دخل أرض الحرب بأمان فباعهم الدرهم بالدرهمين، لم يكن بذلك بأس، لأن أحكام المسلمين لا تجري عليهم، فبأي وجه أخذ أموالهم برضى منهم، فهو جائز\".","vol":"14","page":79},{"text":"قال الأوزاعي: الربا عليه حرام في أرض الحرب وغيرها، لأن رسول الله ﷺ قد وضع من ربا أهل الجاهلية ما أدركه الإسلام من ذلك، وكان أول ربا وضعه رباالعباس بن عبد المطلب، فكيف يستحل المسلم أكل الربا في قوم قد حرم الله عليه دماءهم وأموالهم؟ وقد كان المسلم يبايع الكافر في عهد رسول الله ﷺ، فلا يستحل ذلك.\nوقال أبو يوسف: القول ما قال الأوزاعي: لا يحل هذا ولا يجوز، وقد بلغتنا الآثار التي ذكر الأوزاعي في الربا، وإنما أحل أبو حنيفة هذا، لأن بعض المشيخة حدثنا عن مكحول عن رسول الله ﷺ أنه قال: ... فذكر الحديث.\nقال الشافعي ﵀:\n\"القول كما قال الأوزاعي وأبو يوسف، والحجة كما احتج الأوزاعي، وما احتج به أبو يوسف لأبي حنيفة ليس بثابت، فلا حجة فيه\".\nقلت: ومن تعصب بعض الحنفية لإمامهم أبي حنيفة ﵀: قول العيني في \"البناية شرح الهداية\" (٦/٥٧١) عقب قول الشافعي المذكور:\n\"قلت: لا نسلم عدم ثبوته، لأن جلالة قدر الإمام لا تقتضي أن يجعل لنفسه مذهبًا من غير دليل واضح. وأما قوله: ولا حجة فيه. فبالنسبة إليه، لأن مذهبه عدم العمل بالمرسلات، إلا مرسل سعيد بن المسيب، والمرسل عندنا حجة\nعلى ما عرف في موضعه. والله أعلم\".\nقلت: وهذا رد عجيب غريب لا يصدر من عالم فقيه، ورده من وجوه:\nالأول: قوله: \".... من غير دليل واضح\".","vol":"14","page":80},{"text":"فأقول: وكذلك شأن سائر الأمة، ومنهم الذين خالفوه: الأوزاعي والشافعي وأبو يوسف. فهل خالفوه \"من غير دليل واضح\"؟! أم الأدلة متناقضة؟ كلا، لا هذا ولا هذا. وإنما هو الصواب وخطأ، ولذلك قال الله تعالى: ﴿فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ﴾، فالتعصب لإمام منهم معناه الرضا بالتنازع والعياذ بالله.\nالثاني: التزام القول بثبوت الحديث يعني القول بإباحة الربا في دار الحرب سواء كان الربا لصالح المسلم، أو لصالح الحربي، وهذا ينافي تعليلهم الإباحة بأن مال الحربي مباح، وهم لا يقولون بذلك، ولهذا قال ابن الهمام في \"فتح القدير\" (٦/١٧٨):\n\"وقد التزم الأصحاب في الدرس أن مرادهم من حل الربا والقمار ما إذا حصلت الزيادة للمسلم نظرًا إلى العلة، وإن كان إطلاق الجواب خلافه. والله ﷾ أعلم بالصواب\".\nقلت: وبهذا يظهر تناقضهم، فإنهم إن أصروا على تصحيح الحديث، بطل تعليلهم، ووجب عليهم الأخذ بعمومه، وهنا تتجلى المخالفة التي من أجلها رفض الحديث الأئمة الثلاثة، وإن ظلوا متمسكين بالتعليل، لم يستفيدوا من الحديث شيئًا، لأن التعليل أغناهم عن دلالته التي قيدوه به!\nوإن من العجيب أيضًا أن ابن الهمام قرن مع الربا (القمار)، وهذا لا يمكن أن يضمن كونه في صالح المسلم - كما هو ظاهر -، وهذا في الواقع ممن يشعر أنهم يقولون بعموم الحديث. ولعل هذا من أسباب إقبال كثير من أغنياء المسلمين ودولهم على إيداع أموالهم في بنوك الحربيين. والله المستعان.","vol":"14","page":81},{"text":"وأما الحافظ الزيلعي الحنفي، فقد أورد الحديث بلفظه في \"الهداية\":\n\"لا ربا بين المسلم والحربي في دار الحرب\". وقال (٤/٤٤):\n\"غريب\".\nيعني: لا أصل له بهذا اللفظ. ثم خرجه من رواية البيهقي عن الشافعي، ونقل قوله المتقدم في تضعيفه، وأقره.\nوكذا في \"الدراية\" للحافظ ابن حجر (٢/١٥٨) الثالث: قوله: \"والمرسل عندنا حجة على ما عرف في موضعه\".\nقلت: ليس هو حجة عندهم على إطلاقه، بحيث يشمل كل عدل - كما هو المشهور عندهم -، وجرى عليه الشيخ التهانوي في كتابه الذي سماه \"قواعد في علوم الحديث\"، وكان الأحرى به أن يضيف إليه: \"على مذهب الحنفية\"، لأنه هو حال هذا الكتاب، والأدلة على ذلك كثيرة، وحسبنا الآن ما نحن بصدده، فإنه عقد فيه فصلًا خاصًا في (أحكام المراسيل)، قال بعد أن ذكر الخلاف في قبول مرسل أهل القرون الثلاثة (ص ١٤٠):\n\"والمختار قبول مراسيل العدل مطلقًا\".\nثم بين (ص ١٤٧) أن ذلك ليس مقيدًا بالتابعي، بل هو يشمل القرون الثلاثة، فإنه سرد أسماء كثير من الرواة العدول، وأقوال المحدثين فيهم قبولًا ورفضًا لمراسيلهم، ومنهم: الحسن البصري وسفيان بن عيينة، وقول بعض المحدثين في\nمراسيلهما: إنها كالريح! فتعقب ذلك بقوله (ص ١٥٧):","vol":"14","page":82},{"text":"\"قلت: هذا الكلام لا يتمشى على أصلنا، فإن كل هؤلاء من أهل القرن الثاني أو الثالث، ومراسيلهم مقبولة عندنا!\nثم ختم الشيخ التهانوي فصله بأن الحق (المدلس) من القرون الثلاثة بـ (المرسِل) منهم! (ص ١٥٨ - ١٥٩) .\nوعلى هذا فإني أقول: على علم الحديث السلام، وعلى جهود المحدثين في حفظهم للأسانيد، ومعرفة طبقات الرواة ووفياتهم، وعلل الحديث، كالإرسال، والانقطاع، والإعضال، والتدليس وأنواعه، فقد عاد كل ذلك على مذهبهم مما لا قيمة له تذكر، فإن أصحاب الكتب الستة مثلًا كلهم من القرن الثالث، وآخرهم وفاة الترمذي (٢٧٩)، فإن قال أحدهم: قال رسول الله ﷺ أو من فوقه، صار الحديث عندهم صحيحًا! ولذلك كثرت الأحاديث الضعيفة، بل والموضوعة في كتبهم أكثر مما هي في كتب غيرهم من بقية المذاهب الأربعة، وكثير منها لا\nسنام لها ولا خطام، وبنوا عليها مع ذلك علالي وقصورًا وأحكامًا، وهي التي يتلطف نابغتهم الحافظ الزيلعي في الحكم عليها بقوله: \"غريب\"! مكان قول المحدث: \"لا أصل له\"!\nوبعد، فإن المقصود هنا: أن بعض محققيهم كأنه رأى أن في إطلاق لفظ (العدل) في تعريفهم للحديث (المرسل) توسعًا غير مرضي، ولا هو محمود العاقبة، وبخاصة مع ذلك التوسع الآخر \"القرون الثلاثة\"! فقيَّده بقوله:\n\"المرسل: قول الإمام الثقة: قال ﵊\".\nهكذا قاله المحقق ابن الهمام وهو من كبار علمائهم، وله آراء يخالف فيها مذهبهم، مما يدل على أنه من المجتهدين في المذهب، قال ذلك في كتاب \"التحرير","vol":"14","page":83},{"text":"في أصول الفقه\".\nوفسر شارحه (١) كلمة (الإمام) بقوله (٣/١٠٢):\n\"من أئمة النقل، وهو من له أهلية الجرح والتعديل\"؟\nقلت: وبهذا القيد ضاقت جدًا دائرة الإطلاق، فلم تعد تشمل كثيرًا من الثقات المتقدمين فضلًا عن المتأخرين، ثم انحصرت في أئمة النقل وهم المحدثون، فخرج منها الفقهاء المجتهدون الذين لا يعرفون بأنهم من أئمة النقل والجرح\nوالتعديل، فكيف إذ كان أئمة الجرح قد تكلموا فيهم؟ هذا ما أردت كتبه بيانًا للحقيقة، وتبصيرًا للأذهان.\nومن الغرائب حقًا: أن الشيخ التهانوي لم يتعرض لكلام ابن همام هذا بذكر! ولا المعلق عليه الشيخ أبو غدة الحلبي، بل إنه لم [يرد] له ذكر في الكتاب إلا مرة واحدة، ناقلين عنه (ص ٥٧) أن المجتهد إذا استدل بحديث، كان تصحيحًا له! وهذا من مخالفاتهم للمقرر في علم المصطلح.\n<span data-type=\"title\" id=toc-6561>٦٥٣٤ </span>- (حوضي أشرب منه يوم القيامة ومن اتبعني من الأنبياء، ويبعث الله ناقة ثمود لصالح فيحلبها فيشربها والذين آمنوا معه حتى توافي بها الموقف معه ولها رغاء، قال: فقال له رجل من القوم وأظنه معاذ بن جبل: يا رسول الله، وأنت يومئذ على العضباء؟ قال: لا، ابنتي فاطمة على العضباء، وأحشر أنا على البراق وأختص به دون الأنبياء.\nقال: ثم نظر إلى بلال فقال: يحشر هذا على ناقة من نوق الجنة فيقدمنا\n_________\n(١) هو (أمير باد شاه) . وكذا في الشرح الآخر لابن أمير الحاج (٢/٢٨٨) .","vol":"14","page":84},{"text":"بالأذان محضا. فإذا قال: أشهد أن لا إله إلا الله، قالت الأنبياء مثلها:\nونحن نشهد أن لا إله إلا الله. فإذا قال: أشهد أن محمدا رسول الله، فمن مقبول منه ومردود عليه، فيتلقى بحلة من حلل الجنة، وأول من يكسى يوم القيامة من حلل الجنة بعد الأنبياء الشهداء وصالح المؤمنين) .\nموضوع.\nرواه العقيلي في \"الضعفاء\" (٢٥٤) عن عبد الكريم بن كيسان عن سويد بن عمير مرفوعًا. وقال:\n\"عبد الكريم مجهول بالنقل، وحديثه هذا غير محفوظ\". قال الذهبي:\n\"قلت: هو موضوع\". وأقره الحافظ في \"اللسان\".\nثم رأيت الحديث في \"موضوعات ابن الجزري\" (٣/٢٤٤ -٢٤٥) من طريق العقيلي، وقال:\n\" هذا حديث لا أصل له\". ثم ذكر كلام العقيلي.\nوتعقبه السيوطي في \"اللآلي\" (٢/٤٤٤ -٤٤٥) بما رواه ابن عساكر في \"تاريخه\" من طريق أحمد بن عبد الله بن يونس: حدثنا سلام بن سلم (الأصل: سلام): حدثنا جبلة بن عثمان عمن حدثه عن مكحول عن كثير بن مرة الحضرمي مرفوعًا. وبما رواه أبو الشيخ في \"كتاب الأذان\" من طريق عمر بن صبح عن مقاتل بن حيان عن كثير بن مرة الحضرمي [عن] ابن أبي أوفى مرفوعًا.\nوسكت عنه هو وابن عراق، بل وأورده هذا (٢/٣٨٠)، وانصرف عن الكشف عن علته بالتحدث عن ترجمة (سويد بن عمير) !","vol":"14","page":85},{"text":"وفي الطريق الأولى (سلام بن سلم) - وهو: الطويل -، متروك، وكذبه بعضهم. وفي الأخرى (عمر بن صبح) متروك أيضًا، وكذبه ابن راهويه.\nومما تقدم يعلم تساهل الهيتي في \"الفتاوى الحديثية\" (١/١٨) بسكوته على الحديث، وكذا الشيخ (البربهاري) بإشارته إليه محتجًا به في كتابه \"شرح السنة\" (٧٢/١٩)، وهو ممن لا يعتمد عليه في الحديث.\n<span data-type=\"title\" id=toc-6562>٦٥٣٥ </span>- (مثل الذي يلعب بالنرد ثم يقوم يصلي مثل الذي يتوضأ بالقيح ودم الخنزير، ثم يقوم فيصلي - وفي رواية: يقول: - لا تقبل صلاته) .\nمنكر.\nأخرجه أحمد (٥/٣٧٠): ثنا مكي بن إبراهيم: ثنا الجعيد عن موسى بن عبد الرحمن الخطمي أنه سمع محمد بن كعب - وهو يسأل عبد الرحمن - يقول: أخبرني ما سمعت أباك يقول عن رسول الله ﷺ؟ فقال عبد الرحمن: سمعت أبي يقول: سمعت رسول الله ﷺ يقول:....فذكره.\nومن هذا الوجه أخرجه البخاري في \"التاريخ\" (٤/١/٢٩١ -٢٩٢)، وأبو يعلى في \"مسنده\" (١١٠٤، ١١٠٢)، والبيهقي في \"السنن\" (١٠/٢١٥)، وفي \"شعب الإيمان\" (٥/٢٣٧ -٢٣٨) كلهم من طريق مكي به، إلا أن\nالرواية الثانية ليست إلا في رواية أبي يعلى ورواية \"الشعب\".\nوقال أبو يعلى: (عبد الرحمن بن أبي سعيد) ! وهي شاذة، وعليها يكون صحابي الحديث (أبو سعيد الخدري) ! وإنما هو (أبو عبد الرحمن الخطمي)،كما في رواية أحمد وغيره عن مكي، وبخاصة أنه قد توبع، فقال الطبراني في \"المعجم الكبير\" (٢٢/٢٩٢ -٢٩٣): حدثنا محمد بن عثمان بن أبي شيبة:","vol":"14","page":86},{"text":"ثنا منجاب بن الحارث وسعيد بن عمرو الأشعثي قالا: ثنا حاتم بن إسماعيل: ثنا الجعيد بن عبد الرحمن به، لم يقل: \"ابن أبي سعيد\".\nقلت: وهذه متابعة قوية من حاتم بن إسماعيل الثقة، لكن شيخ الطبراني (محمد بن عثمان بن أبي شيبة) فيه كلام كثير، فأخشى أن يكون هذا من أوهامه. والله أعلم.\nوفي ترجمة أبي عبد الرحمن الخطمي ذكر الحديث في \"الإصابة\" من رواية البخاري والطبراني.\nوعلة الحديث موسى بن عبد الرحمن هذا، فقد أورده البخاري في \"التاريخ\"، وابن أبي حاتم (٤/١/١٥٠)، ولم يذكر له راويًا غير الجعيد هذا، فهو مجهول، وهو ما صرح به الحسيني، وأقره الحافظ في \"التعجيل\" (٤١٥/١٠٠٨)،\nوخفي ذلك على شيخه الهيثمي، فقال في \"المجمع\" (٨/١١٣) - بعدما عزاه لأحمد وأبي يعلى والطبراني -:\n\"وفيه موسى بن عبد الرحمن الخطمي، ولم أعرفه، وباقي رجاله ثقات\".\nومن الغريب أن الحافظ لما ذكر الحديث في \"التلخيص\" (٤/١٩٩) لم يزد على أن ساق إسناد أحمد به! وكذلك المجد ابن تيمية في \"المنتقى\" عزاه لأحمد ساكتًا على عادته! وأما شارحه الشوكاني فما صنع شيئًا، سوى أنه نقل ما في\n\"التلخيص\" و\"المجمع\"! فانظر (٨/٧٨ -٧٩)، وفي \"السيل الجرار\" (٤/٣٧٨) نقل كلام الهيثمي فقط! بعد أن ساق بعض الأحاديث الصحيحة في النرد، واحتج بها على تحريم النرد وقال:\n\"إن دلالتها واضحة بينة\". وهو كما قال ﵀، وفيما صح ما يغني عما","vol":"14","page":87},{"text":"لم يصح.\nوقد أشار إلى ذلك البعض المعلق على \"مسند أبي يعلى\" بقوله:\n\"وفي الباب عن بريدة....و\" إلخ. وهذا اصطلاح قل من يفهمه من القراء، فكان الأولى أن يشار إلى ذلك بمثل قوله: وفي النهي عن اللعب بالنرد أحاديث صحيحة تغني عن هذا مثل حديث بريدة بلفظ كذا ... و...، فقد يفهم الكثير من إطلاق لفظ (الباب) أنه نفس الحديث.\n<span data-type=\"title\" id=toc-6563>٦٥٣٦ </span>- (ما من آدمي إلا وله خطايا وذنوب يقترفها، فمن كانت سجيته العقل وغريزته اليقين لم تضره ذنوبه، قيل: وكيف ذلك يا رسول الله؟ قال: (لأنه كلما أخطأ لم يلبث أن يتدارك ذلك بتوبة وندامة على ما كان منه فيمحق ذلك ذنوبه ويبقى له فضل يدخل به الجنة) .\nموضوع.\nأخرجه الحارث بن أبي أسامة في \"مسنده\" (ق ١٠٠/٢ -زوائد المسند): حدثنا داود بن المحبر: ثنا ميسرة عن موسى بن عبيدة عن الزهري عن أنس بن مالك قال:\nقيل: يارسول الله! الرجل يكون حسن العقل، كثير الذنوب؟ قال:.... فذكره.\nقلت: وهذا موضوع، آفته ميسرة - وهو: ابن عبد ربه -، كذاب مشهور، تقدمت له أحاديث، فانظر الحديث (٢٢١) .\nومثله داود بن المحبر، فانظر الحديث (١) .","vol":"14","page":88},{"text":"وهذا الحديث ذكره الحافظ في جملة أحاديث ساقها في \"المطالب العالية\" (٣/١٣ -٢٣ رقم ٢٧٤٢ -٢٧٧١) تحت قوله:\n\" ومن كتاب \"العقل\" لداود بن المحبر أودعها الحارث بن أبي أسامة في \"مسنده\" وهي موضوعة كلها\".\n<span data-type=\"title\" id=toc-6564>٦٥٣٧ </span>- (ما من أحد من بني آدم يقول أحد عشر مرة: لا إله إلا الله وحده لا شريك له، أحدًا صمدًا ﴿لم يلد ولم يولد﴾، إلا كتب الله له ألفي حسنة، ومن زاد زاده الله) .\nمنكر جدًا.\nذكره ابن أبي حاتم في \"العلل\" (٢/١٨٢/٢٠٣٢) فقال:\n\"سألت أبي عن حديث رواه مروان عن فايد عن محمد بن المكندر عن جابر عن النبي ﷺ قال:.... (فذكره) قال أبي: هذا حديث منكر\".\nقلت: وفايد - هو: أبو الورقاء -، قال الحافظ:\n\"متروك اتهموه\". وقال الذهبي في \"المغني\":\n\"تركه أحمد والناس\".\nومروان - هو: ابن معاوية الفزاري -، قال الذهبي في \"الميزان\":\n\"ثقة عالم صاحب حديث، لكن يروي عمن هب ودب، فيُستأني في شيوخه\".","vol":"14","page":89},{"text":"<span data-type=\"title\" id=toc-6565>٦٥٣٨ </span>- (ما تحت أديم السماء إله يعبد من دون الله أعظم من هوىً متبعٍ) .\nموضوع.\nأخرجه أبو نعيم في \"الحلية\" (٦/١١٨) عن بقية عن عيسى ابن إبراهيم عن راشد عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، عيسى بن إبراهيم هذا - هو: ابن طهمان الهاشمي -، قال ابن معين:\n\"ليس بشيئ\". وقال البخاري (٣/٢/٤٠٧):\n\"منكر الحديث\". وقال أبو حاتم (٣/١/٢٧٢):\n\"متروك الحديث\". وقال النسائي، كما في \"الميزان\":\n\"متروك\". وقال ابن حبان في \"الضعفاء\" (٢/١٢١):\n\"يروي المناكير عن جعفر بن برقان، كأنه جعفر آخر، لا يجوز الاحتجاج به\".\nقلت: فهو مجمع على تركه، فالعجب من مضعف الأحاديث الصحيحة، وهدام كتب الأئمة بتعليقاته الكثيرة الجاهلة!\nأقول: العجب منه وهذت حاله من التشدد في التضعيف الذي لم يسبق إليه، كيف قنع في هذا الإسناد على التضعيف اليسير بقوله في تعليقه على \"إغاثة اللهفان\" لابن القيم - وقد ضعف في التعليق عليه، وعلى غيره مئات الأحاديث\nالصحيحة (٢/١٨٦) -:","vol":"14","page":90},{"text":"\"أخرجه أبو نعيم في \"الحلية\" (٦/١١٨) من حديث أبي أمامة بإسناد ضعيف\"!\nأقول: هذا مع العلم بأن ابن القيم لم يصرح بأنه حديث مرفوع إلى النبي ﷺ، فإنه قال:\n\"وفي الأثر....\". وهذا يحتمل كلًا من الوقف والرفع في اصطلاح العلماء. والله أعلم.\nعلى أن الإسناد أسوأ حالًا مما ذكرنا عند التحقيق، فإنه يبدو أنه قد سقط من إسناد أبي نعيم راويان واهيان جدًا: الحسن بن دينار، والخصيب بن جحدر، فقد أخرجه ابن أبي عاصم في \"السنة\" (٨/٣)، وابن عدي في \"الكامل\" (٢/\n٣٠١)، وأبو القاسم الأصبهاني (ق ٣٥/١ و٤٤/١) من طرق عن بقية:\nحدثنا عيسى بن إبراهيم: حدثني ابن دينار عن الخصيب عن راشد بن سعد به.\nوقد توبع بقية، فقال الخرائطي في \"اعتلال القلوب\" (١/١٥/٢):\nحدثنا عباد بن الوليد: حدثنا إسماعيل الصفار: حدثنا الحسن بن دينار به.\nومن طريق الخرائطي أخرجه ابن الجوزي في \"الموضوعات\" (٣/١٣٩)، وقال:\n\"هذا حديث موضوع على رسول الله ﷺ، وفيه جماعة ضعاف، والحسن ابن دينار والخصيب كذابان عند علماء النقل\".\nقلت: ترجمتهما سيئة جدًا، وقد كذبهما غير واحد، فراجع، إن شئت \"الميزان\" و\"اللسان\".","vol":"14","page":91},{"text":"و\"الضعاف\" الذين أشار إليهم ابن الجوزي لم أعرفهم غير المتهمين المذكورين، وأما شيخه عباد بن الوليد - هو: أبو بدر المؤدب البغدادي -، فهو صدوق - كما قال ابن أبي حاتم والحافظ -، وروى عنه جماعة من الثقات والحفاظ.\nوأما (إسماعيل الصفار) ووقع في \"اللآلي\" (٢/٣٢٢) (إسماعيل بن نصر الصفار) ولم أعرفه، ويحتمل أن يكون فيه شيء من التحريف، فقد أخرجه الطبراني في \"المعجم الكبير\" (٨/١٢٢ -١٢٣) من طريق أحمد بن يونس: ثنا\nإسماعيل بن عياش عن الحسن بن دينار به.\nوقال الهيثمي في \"مجمع الزوائد\" (١/١٨٨):\n\"رواه الطبراني في \"الكبير\" وفيه الحسن بن دينار، وهو متروك الحديث\".\nكذا قال! وفوقه من هو مثله أو أسوأ منه، فإعلاله به أولى من إعلاله بمن هو دونه - كما هو ظاهر -، أو بهما كليهما، وهو الأولى.\n<span data-type=\"title\" id=toc-6566>٦٥٣٩ </span>- (نهى عن عشر: الوشر والوشم والنتف وعن مكامعة الرجل الرجل بغير شعار ومكامعة المرأة المرأة بغير شعار وأن يجعل الرجل في أسفل ثيابه حريرا مثل الأعاجم وأن يجعل على منكبيه حريرا مثل الأعاجم وعن النُّهْبى وركوب النمور، ولبس الخاتم؛ إلا لذي سلطان) .\nضعيف.\nأخرجه أبو داود (٤٠٤٩)، والنسائي (٢/٢٨٢) - مختصرًا - والبيهقي (٣/٢٧٧)، وأحمد (٤/١٣٥)، وابن عبد البر في \"التمهيد\" (١٧/١٠٤) من طريق أبي الحصين الهيثم بن شفى قال:","vol":"14","page":92},{"text":"خرجت أنا وأبو عامر المعافري نصلي بـ (إيلياء) - وكان قاضيهم رجلًا من الأزد يقال له: (أبو ريحانة) من الصحابة - قال أبو الحصين: فسبقني صاحبي إلى المسجد، ثم أدركته، فجلست إلى ناحيته، فسألني: هل أدركت قصص (أبي ريحانة)؟ قلت: لا. قال: سمعته يقول:\nنهى رسول الله ﷺ عن عشر....الحديث.\nوأخرج منه جملة الركوب فقط ابن أبي شيبة (٨/٤٩٤)، وعنه ابن ماجة (٣٦٥٥) من طريق أبي الحصين هذا عن عامر (كذا) الحجري قال: سمعت أبا ريحانة صاحب النبي ﷺ يقول: ... فذكره.\nكذا وقع فيه (عامر) ! وهو خطأ قديم، وقد جاء في \"التهذيب\":\n\"والصحيح: (أبو عامر) \" - كما تقدم في رواية الجماعة -، واسمه: (عبد الله ابن جابر)، ولم يوثقه أحد، ولم يورده ابن حبان في \"ثقاته\"، لا في (الكنى)، ولا في \"الأسماء\"، وفي \"التقريب\":\n\"مقبول\".\nيعني عند المتابعة - كما هو نصه في المقدمة -، ولم أجد له متابعًا حتى اليوم، وأنكر ما فيه جملة الخاتم، والله تعالى أعلم.\nولكثير من الخصال الأخرى شواهد معروفة في \"الصحيحين\" وغيرهما، منها: جملة ركوب النمور. فانظر \"الصحيحة\" (١٠١١)، و\" الرد على حسان\" (رقم ١١) .","vol":"14","page":93},{"text":"<span data-type=\"title\" id=toc-6567>٦٥٤٠ </span>- (لا تشربوا في الثلمة التي تكون في القدح، فإن الشيطان يشرب من ذلك) .\nمنكر.\nأخرجه ابن منده في \"المعرفة\" (٢/٦٢/١)، وكذا أبو نعيم في \"المعرفة\" (٢/٨٨/٢)، ومن طريقه الديلمي في \"مسند الفردوس\" (٣/١٥٤) من طريق إبراهيم بن بسطام: ثنا روح بن عبادة عن ابن جريج عن عبد الملك بن عبد الله بن أبي سفيان عن عمه عمرو بن أبي سفيان أن النبي ﷺ قال:.... فذكره.\nقلت: وهذا إسناد ضعيف، أعله الحافظ بالإرسال في ترجمة (عمرو بن أبي سفيان) هذا، أورده في (القسم الرابع) من الإصابة، وهو (فيمن ذكر من الصحابة خطأ)، وقال فيه:\n\"تابعي مشهور، روى عن أبي موسى وأبي هريرة وابن عمر وغيرهم، روى عنه ابن أخيه عبد الملك والزهري وابن أبي حسين وغيرهم. أخرج له الشيخان وأبو داود والنسائي\".\nوخفي هذا على جمع من المتقدمين، فذكروه في (الصحابة) منهم: ابن الأثير تبعًا لأبي نعيم وغيره، وعليه جرى الذهبي في \"التجريد\" (٢/٤٠٩) وقال:\n\"له حديث غريب. ذكره ابن منده\".\nوأظن أنه يشير إلى هذا.\nوعبد الملك بن عبد الله بن أبي سفيان، أورده البخاري وابن أبي حاتم، ولم","vol":"14","page":94},{"text":"يذكرا فيه جرحًا ولا تعديلًا، غير أن البخاري قال:\n\"قال ابن إسحاق: وكان واعية جالس العلماء\".\nوذكره ابن حبان في \"ثقات التابعين\" (٥/١١٦) وقال:\n\"روى عن عثمان بن عفان. روى عنه أهل الحجاز\".\nوأما إبراهيم بن بسطام، فلم أره إلا في \"ثقات ابن حبان\" (٨/٨٥) وقال:\n\" ... الأبلي. روى عن البصريين، مات بعد سنة خمسين ومائتين. ثنا عنه أحمد بن يحيى بن زهير وغيره\".\nوقد أخرج له في \"صحيحه\" (١/١٩٦/١٦٩ - الإحسان) حديثًا غير هذا من طريق أحمد بن يحيى، وهو مخرج في \"الصحيحة\" (٨٢٦) برواية الشيخين وغيرهما.\n<span data-type=\"title\" id=toc-6568>٦٥٤١ </span>- (هذا في الجنة - يعني: عليًا - وإن من شيعته قومًا يعلمون الإسلام ثم يرفضونه، لهم نبز يسمون: الرافضة، من لقيهم فليقتلهم، فإنهم مشركون) .\nمنكر.\nأخرجه أبو يعلى في \"مسنده\" (١٢/١١٦ - ١١٧): حدثنا أبو سعيد الأشج: حدثنا ابن إدريس عن أبي الجحاف داود بن أبي عوف عن محمد ابن عمرو الهاشمي عن زينب بنت علي عن فاطمة بنت محمد قالت:\nنظر النبي ﷺ إلى علي فقال:....فذكره.\nقال الهيثمي في \"مجمع الزوائد\" (١٠/٢٢):","vol":"14","page":95},{"text":"\"رواه الطبراني، ورجاله ثقات، إلا أن زينب بنت علي لم تسمع من فاطمة فيما أعلم. والله أعلم.\nقلت: فيه ملاحظتان:\nالأولى: عزوه للطبراني، أظن أنه وهم أراد أن يقول: أبو يعلى، فسبقه القلم!\nأو أنه خطأ من الناسخ أو الطابع.\nوالأخرى: توثيقه لرجاله، إنما هو بالنظر لما وقع في إسناد أبي يعلى: \"ابن إدريس\"، فإنه كذلك في \"المقصد العلي\" للهيثمي (٣/١٦/٩٣٣)، و\"المطالب العالية\" أيضًا (ق ٤٨٧ /١ - المسندة\"، وهو خطأ لا أدري منشأه،\nوالصواب (أبو إدريس)، واسمه: (تليد بن سليمان)، فهو الذي يروي عن (أبي الجحاف) وعنه أبو سعيد الأشج، وإن كان هذا يروي أيضًا عن (ابن إدريس)، لكن ابن إدريس ليس له رواية عن أبي الجحاف، وإنما يروي عن هذا (أبو إدريس)، قال ابن حبان في \"الضعفاء\" (١/٢٠٤ -٢٠٥):\n\"تليد بن سليمان، كنيته: (أبو إدريس) الكوفي، روى عن أبي الجحاف داود ابن أبي عوفـ روى عنه الكوفيون، وكان رافضيًا يشتم أصحاب محمد ﷺ، وروى في فضائل أهل البيت عجائب، وقد حمل عليه ابن معين حملًا شديدًا، وأمر بتركه، روى عن أبي الجحاف داود بن أبي عوف ... \".\nقلت: فساق هذا الحديث، وإسناده هكذا: حدثناه محمد بن عمرو بن يوسف: ثنا أبو سعيد الأشج: ثنا تليد بن سليمان عن أبي الجحاف\".\nومن طريق ابن حبان ساقه ابن الجوزي في \"العلل المتناهية\" (١/١٥٩ -١٦٠) وقال:","vol":"14","page":96},{"text":"\"لايصح عن رسول الله ﷺ، قال أحمد وابن معين: (تليد) كذاب\".\nوقد غفل عن هذا التحقيق الشيخ حبيب الرحمن الأعظمي، فقال في تعليقه على \"المطالب العالية\" فقال (٣/٩٥):\n\"إسناده أمثل من الحديث السابق (يعني: حديث ابن عباس المتقدم برقم ٦٢٦٧)، وفيه أبو الجحاف من غلاة الشيعة ... \".\nقلت: ولكنه ثقة، وليس هو الآفة، وإنما (أبو إدريس) ولم ينتبه، لكونه تحرف إلى (ابن إدريس)، وهو معذور، لأنه يحكم على ما بين يديه مما يبدو له بادي الرأي، فهو لا يبحث ولا يحقق، خلافًا لما يقتضيه ما أعطي له وقيل فيه ترويجًا للكتاب: \"تحقيق الأستاذ المحقق الشيخ....\"!\nوقد تبعه على هذه الغفلة المعلق على \"مسند أبي يعلى\" فقال:\n\"إسناده صحيح إن كانت زينب [سمعت] من أمها، وإلا فهو منقطع ... \"!\n(تنبيه): قوله في علي ﵁: \"هذا في الجنة\" ثابت عن النبي ﷺ من طرق، وهي عقيدة أهل السنة، وأنه من العشرة المبشرين بالجنة، كما جاء في غير ما حديث مرفوع عن النبي ﷺ. فانظر \"تخريج العقيدة الطحاوية\" (ص ٤٨٨ -٤٨٩) .\n<span data-type=\"title\" id=toc-6569>٦٥٤٢ </span>- (مَنْ قَرَأَ الْقُرْآنَ ظَاهِرًا أوَنَظَرًا، أُعْطِيَ شَجَرَةً فِي الْجَنَّةِ، لَوْ أَنَّ غُرَابًا أَفْرَخَ تَحْتَ وَرَقَةً مِنْهَا، ثُمَّ أَدْرَكَ ذَلِكَ الْفَرْخُ الْهِرَمَ فَنَهَضَ، لأَدْرَكَهُ الْهِرَمُ قَبْلَ أَنْ يَقْطَعَ تِلْكَ الْوَرَقَةَ) .\nمنكر.\nأخرجه الحاكم (٣/٥٥٤)، والعقيلي في \"الضعفاء\" (٤/٣٨)،","vol":"14","page":97},{"text":"والطبراني في \"المعجم الكبير\" (ج ٦٩/٢٠٦/٢)، والشيروي في \"العوالي\" (ق ٢١١ -٢١٢)، وابن عدي في \"الكامل\" (٢/٣/٣٨٩ -٣٩٩ -ط دار الفكر)، والبيهقي في \"الشعب\" (٢/٣٤٩/٢٠٠٤) من طريق مُحَمَّدُ بن\nبَحْرٍ الْهُجَيْمِيُّ، قَالَ: حَدَّثَنَا سَعِيدُ بن سَالِمٍ القداح، عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِي مُلَيْكَةَ، عَنْ عَبْدِ اللَّهِ بن الزُّبَيْرِ، مرفوعًا به. وقال العقيلي:\n\"وهذا يروي مرسلًا\".\nقلت: لم أقف عليه، والموصول أورده في ترجمة محمد بن بحر هذا وقال:\n\"منكر الحديث كثير الوهم\". وسكت عنه الحاكم! وتعقبه الذهبي بقوله:\n\"قلت: محمد منكر الحديث\".\nقلت: وتوبع، فقال البزار (٣/٩٣/٢٣٢٢): حدثنا عبد الله بن شبيب:\nثنا الوليد بن عطاء ومحمد بن الحسن الحسرى (!) قالا: ثنا نافع بن عمر عن ابن أبي مليكة به.\nلكن عبد الله بن شبيب، قال الذهبي في \"المغني\":\n\"واهٍ\"، قال أبو أحمد الحاكم: ذاهب الحديث\".\nوقال الهيثمي في \"المجمع\" (٧/١٦٥):\n\"رواه البزار والطبراني، وفيه محمد بن محمد الهجيمي، ولم أعرفه، وسعيد ابن سالم القداح مختلف فيه، وبقية رجال الطبراني ثقات، وإسناده ضعيف\".\nقلت: كذا وقع فيه (محمد بن محمد ...) فلا أدري، أهو خطأ مطبعي أو","vol":"14","page":98},{"text":"نسخي، أو هكذا وقع في نسخة الهيثمي من \"معجم الطبراني\"؟ ولعله الأرجح، فإني أستبعد أن لا يعرف (محمد بن بحر)، وهو مترجم عند العقيلي و\" الميزان\"، وقال ابن حبان في \"الضعفاء\" (٢/٣٠٠ -٣٠١):\n\"يروي عن الضعفاء أشياء لم يحدث بها غيره عنهم، حتى يقع في القلب أنه كان يقلبها عليهم، فلست أدري البلية في تلك الأحاديث منه أو منهم، ومن أي كان، فهو ساقط الاحتجاج حتى تتبين عدالته بالاعتبار بروايته عن الثقات\".\nفمثله من المستبعد جدًا أن تخفى ترجمته على الهيثمي، فالغالب أن الخطأ في نسخته من \"المعجم\". والله أعلم.\nوقال البزار عقب روايته المتقدمة:\n\" لا نعلم رواه النبي ﷺ إلا ابن الزبير. ورواه عبد المجيد بن عبد العزيز عن ابن جريج عن ابن أبي مليكة عن ابن الزبير، فتابع نافع بن عمر\".\nقلت: وكذا في \"مختصر الزوائد\" للحافظ (٢/١٣٦ -١٣٧)، ولم يتعقبه بشيء!\nوعبد المجيد بن عبد العزيز - هو: ابن أبي رواد -، قال الحافظ:\n\"صدوق يخطئ\".\nفهو متابع لا بأس به لسعيد بن سالم القداح، إن صح السند إليه، فإني لم أجد من وصله. فقد اتفق الاثنان على روايته عن ابن جريج معنعنًا، مما يلقي في النفس ثبوته عن ابن جريج، فتكون العلة منه، فإن كان مدلسًا معروفًا بذلك، وقد\nعنهنه، فمن المحتمل أنه تلقاه من بعض الضعفاء، فأسقطه، ولعله: محمد بن","vol":"14","page":99},{"text":"عبد الله بن عبيد بن عمير الليثي عن ابن أبي مليكة به مختصرًا، دون قوله: \" لو أن غرابًا ... \" إلخ.\nأخرجه أبو نعيم في \"أخبار أصبهان\" (١/٤٧)، وابن عدي (٦/٢٢١) في ترجمة الليثي هذا، وروى تضعيفه عن جمع، فقال البخاري:\n\"منكر الحديث\". وقال النسائي:\n\"متروك الحديث\".\n(تنبيه): وقع الحديث في \"مجمع الليثي\" من حديث (عبد الله بن مسعود)، وهو خطأ أظنه من الطابع أو الناسخ، ولم ينتبه لذلك الشيخ الأعظمي، فقال في تعليقه على \"البزار\" (٣/٩٤):\n\"أورده الهيثمي من حديث ابن مسعود، وعزاه للبزار، وضعف إسناده، ولم يذكر حديث عبد الله بن الزبير\"!!\n<span data-type=\"title\" id=toc-6570>٦٥٤٣ </span>- (من مشى عن ناقة عقبة، كان له عدل رقبة) .\nمنكر.\nأخرجه أبو داود في \"المراسيل\" (٢٣٢/٣٠١) من طريق إبراهيم بن عمرو عن الوضين - وهو عندي ابن عطاء -: أن رسول الله ﷺ قال:....فذكره.\nقلت: وهذا إسناد ضعيف معضل، الوضين بن عطاء من أتباع التابعين، وهو سيئ الحفظ.\nوإبراهيم بن عمرو - هو: الصنعاني -، قال ابن عساكر في \"تاريخ دمشق\" (٢/٤٨٥):","vol":"14","page":100},{"text":"\"لا أعرفه\". وقال الحافظ في \"التقريب\":\n\"مستور\".\nوالحديث عزاه السيوطي في \"الجامع الكبير\" لـ (ك عن ابن عمر)، وما وجدته في \"المستدرك\" له، وهو المراد عند إطلاق العزو إليه - كما نص عليه في مقدمته -، وقد أخرجه البيهقي في \"شعب الإيمان\" (٦/٢٠٥/٧٩١٢) من\nطريق أحمد بن يزيد بن دينار أبي العوام: نا محمد بن إبراهيم - يعني: الحارثي - عن حنظلة بن أبي سفيان السدوسي عن عبد العزيز بن عبد الله بن عمر عن أبيه عن جده مرفوعًا به. وقال:\n\"أحمد وشيخه الحارثي مجهولان\".\nونقله الحافظ في \"اللسان\" وأقره.\nثم وجدته موصولًا من طريق أخرى عن الوضين بن عطاء عن يزيد بن مرثد\nعن أبي الدرداء مرفوعًا.\nأخرجه ابن عساكر (١٨/٣٧٦) وزاد:\n\" ومن سافر منكم، فليرجع إلى أهله بهدية، ولو بالحجارة في مخلاته\".\nوقد تقدمت هذه الزيادة لوحدها من طريق أخرى عن الوضين عن مكحول عن ابن عمر، هذه خير من تلك، (رقم ١٤٣٧)، ومن حديث عائشة وغيرها برقم (١٤٣٦) و(٢٦١٣) .","vol":"14","page":101},{"text":"<span data-type=\"title\" id=toc-6571>٦٥٤٤ </span>- (اللهم داحي المدحوات، وباريء المسموكات، وجبار القلوب على فطراتها شقيها وسعيدها، اجعل شرائف صلواتك، ونوامي بركاتك، ورافع (١) تحيتك على محمد عبدك ورسولك، الخاتم لما سبق،\nوالفاتح لما أغلق ...) . الحديث بطوله.\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط\" (٢/٢٧٩/٩٢٤٣ - بترقيمي): حدثنا مسعدة بن سعد: نا سعيد بن منصور: نا نوح بن قيس: نا سلامة الكندي قال:\nكان علي ﵁ يعلم الناس الصلاة على نبي الله يقول: ... فذكره. وقال:\n\" لا يروى عن علي إلا بهذا الإسناد، تفرد به نوح بن قيس الطاحي\".\nقلت: هو ثقة ومن رجال مسلم، وإنما العلة من شيخه سلامة الكندي، فإنه لا يعرف إلا برواية نوح، كما في \"تاريخ البخاري\" و\" الجرح والتعديل\"، وأشار إلى هذا الحديث، وذكر أنه \"مرسل\". يعني: أنه منقطع بينه وبين علي ﵁. وقال الهيثمي في \"المجمع\" (١٠/١٦٣):\n\"رواه الطبراني في \"الأوسط\" وسلامة الكندي، روايته عن علي مرسلة، وبقية رجاله رجال الصحيح\".\nقلت: ما عدا - طبعًا - شيخ الطبراني مسعدة بن سعد - وهو: العطار المكي - ولم اجد له ترجمة، ويظهر أنه من شيوخه المعروفين، فقد روى له في \"الأوسط\" نحو خمسة وستين حديثًا.\n_________\n(١) كذا الأصل، وفي \"المجمع\" (رأفة) . وكذا في \"القول البديع\".","vol":"14","page":102},{"text":"ولم يذكر الهيثمي في (سلامة الكندي) توثيقًا، وهذا منه غريب، فإن الرجل ممن وثقه ابن حبان (٤/٣٤٣) على قاعدته في توثيق المجهولين، وقلما يفوت الهيثمي العزو إليه.\nوالحديث قال السخاوي في \"القول البديع\" (ص ٣٤):\n\"أخرجه الطبراني وابن عاصم، وسعيد بن منصور، والطبري في \"مسند طلحة\" من \"تهذيب الآثار\" له، وأحمد بن سنان القطان في \"مسنده\"، وعنه يعقوب بن شيبة في \"أخبار علي\" وابن فارس، وابن بشكوال هكذا موقوفًا بسند\nضعيف ... وقال ابن كثير: هذا مشهور من كلام علي ...، إلا أن في إسناده نظرًا\".\n<span data-type=\"title\" id=toc-6572>٦٥٤٥ </span>- (ما بال أحدكم يؤذي أخاه في الأمر، وإن كان حقا؟!) (*) .\nمنكر.\nأخرجه ابن سعد (٤/٢٤ -٢٥) - والسياق له -، وأبو داود في \"المراسيل\" (٣٤٥ -٣٤٦) - مختصرًا - من طريق داود بن أبي هند عن العباس ابن عبد الرحمن:\nأن رجلا من المهاجرين لقي العباس بن عبد المطلب فقال: يا أبا الفضل! أرأيت عبد المطلب بن هاشم والغيطلة كاهنة بني سهم جمعهما الله جميعًا في النار؟ فصفح عنه، ثم لقيه الثانية فقال له مثل ذلك فصفح عنه، ثم لقيه الثالثة فقال له مثل ذلك فرفع العباس يده فوجأ أنفه فكسره، فانطلق الرجل كما هو إلى النبي، ﷺ، فلما رآه قال: ما هذا؟ قال:\n_________\n(*) سبق للشيخ ﵀ تخريج هذا الحديث في \"المجلد التاسع\" برقم (٤٤٢٩)، وهو هنا بزيادة في التخريج والتحقيق. (الناشر) .","vol":"14","page":103},{"text":"\"ما هذا؟ \".\nقال: العباس. فأرسل إليه فجاءه فقال:\n\" ما أردت إلى الرجل من المهاجرين؟ \".\nفقال: يا رسول الله! والله لقد علمت أن عبد المطلب في النار ولكنه لقيني فقال: يا أبا الفضل أرأيت عبد المطلب بن هاشم و(الغيطلة) - كاهنة بني سهم - جمعهما الله جميعا في النار؟ فصفحت عنه مرارا ثم والله ما ملكت نفسي وما\nإياه أراد ولكنه أرادني. فقال رسول الله، ﷺ ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف، العباس بن عبد الرحمن هذا لا يعرف إلا برواية داود هذا - كما في \"التهذيب\" تبعًا لـ (الكتابين) -، ولذا قال الحافظ في \"التقريب\":\n\"مستور\".\nوحقه أن يقول: \"مجهول\"، لأنه من المرتبة (التاسعة) التي قال فيها:\n\" ... من لم يرو عنه غير واحد، ولم يوثق، وإليه الإشارة بلفظ (مجهول) \".\nفهذا الوصف يصدق عليه، فإنه مع تفرد داود عنه، لم يوثق حتى ولا من ابن حبان! ولعله سقط عنه، فإنه ذكره راويًا عن كندير الآتي ذكره قريبًا.\nوالحديث اخرج المرفوع منه الديلمي في \"مسند الفردوس\" (٣/٥٤) من طريق الروياني بسنده عن داود عن العباس بن عبد الرحمن عن العباس بن عبد المطلب رفعه. كذا قال: (عن العباس بن عبد المطلب) فأسنده!","vol":"14","page":104},{"text":"ولداود بن أبي هند حديث آخر، يرويه عن عباس بن عبد الرحمن عن كندير بن سعيد عن أبيه قال:\nحججت في الجاهلية، فإذا أنا برجل يطوف البيت وهو يقول:\nرب رد إلي راكبي محمدا........رده لي واصطنع عندي يدا!\nقلت: من هو هذا؟ قالوا: هذا عبد المطلب بن هاشم، ذهبت إبل له فأرسل ابنه في طلبها، فاحتبس عليه، ولم يرسله قط في حاجة إلا جاء بها. قال:\nفما برحت أن جاء النبي ﷺ، وجاء بالإبل معه، فقال: يابني! لقد حزنت حزنًا لا يفارقني أبدًا.\nأخرجه أبو يعلى في \"مسنده الكبير\" (٣/١٣٦/١٢٤٢ - المقصد العلي)، والطبراني في \"المعجم الكبير\" (٦/٧٨/٥٥٢٤)، وأبو نعيم في \"المعرفة\" (١/٢٨١/١ -٢)، والبيهقي في \"دلائل النبوة\" (٢/٢٠ -٢١) .\nقلت: وهذا إسناد ضعيف، لجهالة العباس هذا - كما تقدم - ومثله شيخه كندير، فإنه لا يعرف إلا برواية هذا المجهول عنه. ومع ذلك ذكره ابن حبان في \"الثقات\" (٢/٣٤٢)، وهذا من تساهله المعروف، بل ومن مخالفته لبعض\nشروطه فيه - كما نبهت عليه في كتابي \"تيسر الانتفاع\" يسر الله نشره -.\nوينبغي أن يلحق به أبوه سعيد، فإنه لا يعرف إلا من هذا الوجه، وتساهل ابن حبان أيضًا، فذكره في \"الصحابة\" (٣/١٥٦)، ولذلك قال الحافظ في \"الإصابة\" - بعد أن ذكر له هذا الحديث -.\n\"قلت: لم أره في شيء من طرق حديثه أنه لقي النبي ﷺ بعد البعثة، فالله","vol":"14","page":105},{"text":"أعلم، وتقدم نحو هذه القصة لحيدة القشيري\".\nقلت: ومما سبق يتبن لك تساهل الهيثمي أيضًا في قوله في \"مجمع الزوائد\" (٨/٢٢٤):\n\"رواه أبو يعلى والطبراني، وإسناده حسن\"!\nوهذا من إفراطه في الاعتماد على توثيق ابن حبان، كما يفعل بعض الناشئين والمعلقين اليوم! ويقابلهم آخرون، منهم من اشتهر بتتبع الأحاديث دالصحيحة، لتضعيفها بغير علم ولا كتاب منير، فلا يعتد بتوثيقه مطلقًا، ولو كان\nالموثق منه روى عن جماعة من الثقات، ووثقه بعض الحفاظ المتأخرين أو صححوا حديثه، والحق وسط بين هؤلاء وهؤلاء.\nوأما حديث (حيدة القشيري) الذي أشار إليه الحافظ، فقد عزاه في ترجمته من \"الإصابة\" إلى رواية البارودي والبيهقي في \"الدلائل\" من طريق داود بن أبي هند عن بهز بن حكيم عن أبيه عن حيدة بن معاوية - وهو جده -:\nأنه خرج معتمرًا في الجاهلية نحوه.\nفأقول: لم أره في \"الدلائل\" من طريق داود بن أبي هند، وهو إسناد غريب، فإنهم لم يذكروا لداود رواية عن (بهز)، ولا لـ (حكيم بن معاوية) - والد (بهز) - رواية عن جده (حيدة بن معاوية)، وقد ذكر الحافظ في ترجمته عن البلاذري أنه لا تثبت له صحبة. هذا من جهة.\nومن جهة أخرى: فالبيهقي إنما أخرجه (٢/٢١) من طريق عيسى الغنجار:","vol":"14","page":106},{"text":"حدثنا خارجة عن بهزبن حكيم عن أبيه عن معاوية بن حيدة قال:\nخرج حيدة بن معاوية معتمرًا الحديث نحوه.\nفجعله من مسند (معاوية بن حيدة)، وصحبته ثابتة مشهورة، لكن خارجة - وهو: ابن مصعب بن خارجة أبو الحجاج السرخسي -، قال الحافظ:\n\"متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه\".\nقلت: وبالجملة، فهذه القصة لا تصح، وما أشبه حال (حيدة بن معاوية) بـ (سعيد بن حيوة) من حيث عدم ثبوت الصحبة. والله ﷾ أعلم.\nثم إن حديث الترجمة يغني عنه من حيث المعنى قوله ﷺ:\n\"لا تسبوا الأموات، فتؤذوا الأحياء\".\nصححه ابن حبان وغيره، وهو مخرج في \"الصحيحة\" (٢٣٩٧) .\n<span data-type=\"title\" id=toc-6573>٦٥٤٦ </span>- (الصلاة مثنى مثنى، تشهد في كل ركعتين، وتضرع وتخشع، وتمسكن، ثم تقنع يديك - يقول: ترفعهما - إلى ربك مستقبلا ببطونهما وجهك، وتقول: يا رب يا رب، فمن لم يفعل ذلك فهي خداج) .\nمنكر.\nأخرجه عبد الله بن المبارك في \"الزهد\" (٤٠٤/١١٥٢)، ومن طريقه الترمذي (٣٨٥)، وكذا النسائي في \"السنن الكبرى\" (١/٤٥٠/١٤٤٠)، والبغوي في \"شرح السنة\" (٣/٢٥٩/٢٦٠)، وأحمد (١/٢١١) - كلهم عن ابن المبارك -، والبخاري تعليقًا في \"التاريخ\" (٢/١/٢٨٣ -٢٨٤)،","vol":"14","page":107},{"text":"وابن خزيمة في \"صحيحه\" (١٢١٣)، والطحاوي في \"مشكل الآثار\" (٢/٢٤)، والبيهقي في \"السنن\" (٢/٤٨٧)، وأحمد أيضًا (٤/١٦٧)، وأبو يعلى (١٢/١٠١ -١٠٢)، والعقيلي في \"الضعفاء\" (٢/٣١٠ -٣١١)، والطبراني\nفي \"المعجم الكبير\" (١٨/٢٩٥/٧٥٧)، و\"الدعاء\" (٢/٨٨٤ -٨٨٥) كلهم عن الليث بن سعد قال: حدثنا عبد ربه بن سعيد عن عمران بن أبي أنس عن عبد الله بن نافع بن العمياء عن ربيعة بن الحارث عن الفضل بن العباس\nمرفوعًا.\nوخالفه شعبة، فقال: عن عبد ربه بن سعيد عن أنس بن أبي أنس عن عبد الله بن نافع بن العمياء عن عبد الله بن الحارث عن المطلب مرفوعًا.\nأخرجه الطيالسي في \"مسنده\" (١٩٥/١٣٦٦): حدثنا شعبة به.\nومن هذا الوجه اخرجه البخاري أيضًا تعليقًا (٢/١/٢٨٤)، وأبو داود (١٢٩٦) ومن طريقه ابن عبد البر في \"التمهيد\" (١٣/٢٤٦)، والنسائي أيضًا (١٤٤١)، وابن ماجة (١٣٢٥)، وابن خزيمة (١٢١٣)، والطحاوي،\nوالدارقطني (١/٤١٨/٤)، والبيهقي (٢/٢٢٦)، وأحمد (٤/١٦٧)، والعقيلي (٢/٣١)، وابن عدي في \"الكامل\" (٤/٢٢٦)، والطبراني (٢/٨٨٥ -٨٨٦) من طرق عن شعبة به. وقال العقيلي:\n\"وفي الإسنادين جميعًا نظر\".\nقلت: وذلك، لأن مدارهما على (عبد الله بن نافع بن العمياء)، قال البخاري في \"التاريخ\" (٣/١/٢١٣):\n\"لم يصح حديثه\". يشير إلى هذا - كما قال ابن عدي -.","vol":"14","page":108},{"text":"وقال ابن المديني:\n\"مجهول\". وكذا قال الحافظ في \"التقريب\".\nوأما ابن حبان، فذكره في \"الثقات\" (٧/٥٣) ! وهذا من تساهله المعروف.\nوفي الحديث علة أخرى، وهي: الاختلاف في إسناده بين الليث وشعبة، وقد اتفق الحفاظ على ترجيح رواية الليث، وتخطئة شعبة في روايته، فقال أحمد عقب رواية الليث:\n\"هذا هو عندي الصواب\". وقال الطبراني:\n\"وضبط الليث إسناد هذا الحديث، ووهم فيه شعبة\". وذكر نحوه الطحاوي.\nوقال البخاري عقب رواية شعبة:\n:وقد توبع الليث، وهو أصح\". وزاد الترمذي والبيهقي عنه:\n\"وشعبة أخطأ في هذا الحديث في مواضع:\n١ - قال: عن (أنس بن أبي أنس) ... وإنما هو: (عمران بن أبي أنس) .\n٢ - وقال: عن (عبد الله بن الحارث) .. وإنما هو: عن (عبد الله بن نافع) عن (ربيعة بن الحارث)، و(ربيعة بن الحارث) هو: (ابن المطلب) .\n٣ - فقال هو: (عن المطلب) ... ولم يذكر فيه: (عن الفضل بن عباس) \".\nولذلك قال ابن عبد البر في \"التمهيد\" (١٣/١٨٦):\n\" إسناد مضطرب ضعيف، لا يحتج بمثله\".","vol":"14","page":109},{"text":"والمتابعة التي أشار إليها البخاري، قد أخرجها الطحاوي من طريق ابن لهيعة:\nثنا عبد ربه بن سعيد به. مثل رواية الليث.\nوخالفهم جميعًا يزيد بن عياض، فقال:\nعن عمران بن أنس عن عبد الله بن نافع بن أبي العمياء عن المطلب بن ربيعة ... مرفوعًا.\nأخرجه أحمد.\nوابن عياض هذا كذبوه، فلا وزن لمخالفته البتة.\nوإذا ثبت أن الصواب رواية الليث بن سعد، فيرد هنا سؤال: من هو (ربيعة ابن الحارث) الراوي عن (الفضل بن العباس)؟ وما حاله؟\nأما الجواب عن الأول، فقد تقدم في كلام البخاري الذي نقله عنه الترمذي والبيهقي: أنه (ربيعة بن الحارث بن المطلب)، وزاد الطحاوي فقال (٢/٢٥ -٢٦):\n\" هو ربيعة بن الحارث بن عبد المطلب بن هاشم، ويكنى (أبا أروى)، وكانت وفاته في خلافة عمر بالمدينة، وكان أسن من عمه العباس ... \".\nونحوه في \"العلل\" لابن أبي حاتم الرازي (١/١٣٢)، فقد سأل أباه عن اختلاف الليث وشعبة في إسناد الحديث؟ فقال:\n\"ما يقول الليث أصح، لأنه قد تابعه عمرو بن الحارث وابن لهيعة، وعمرو والليث كانا يكتبان، وشعبة صاحب حفظ.","vol":"14","page":110},{"text":"قلت لأبي: هذا الإسناد عندك صحيح؟ قال: حسن.\nقلت لأبي: من ربيعة بن الحارث؟ قال: هو: ربيعة بن الحارث بن عبد المطلب.\nقلت: سمع من الفضل؟ قال: أدركه.\nقلت: يحتج بحديث ربيعة بن الحارث؟ قال: حسن.\nفكررت عليه مرارًا، فلم يرد على قوله: حسن. ثم قال:\nالحجة سفيان وشعبة.\nقلت: فـ (عبد ربه بن سعيد)؟ قال: لا بأس به.\nقلت: يحتج بحديثه؟ قال: هو حسن الحديث\".\nقلت: ومن هذه الأجوبة تكونت في الذهن إشكالات، احدها يتعلق بالجواب الذي نحن في صدد بيانه، والإشكال هو: إذا كان (ربيعة بن الحارث)، في هذا الحديث هو (ربيعة بن الحارث بن عبد المطلب)، وهو صحابي معروف مترجم في (الصحابة)، بل وابنه (عبد المطلب) مترجم أيضًا في الصحابة، وقصة إرساله مع الفضل بن العباس من أبويهما ربيعة والعباس إلى النبي ﷺ ليؤمرهما على الصدقة مروية في \"صحيح مسلم\" (٣/١١٨) من حديث عبد المطلب هذا نفسه (١) .\nوإذا كان الأمر كذلك، فكيف يصح مع هذا قول أبي حاتم فيه بأنه أدرك الفضل، أي: عاصره، ولم يلقه؟! ثم قوله: بأنه لا يحتج به، وأن حديثه حسن\n_________\n(١) وهو مخرج في \"الإرواء\" (٣/٣٨٦) .","vol":"14","page":111},{"text":"فقط ويصر على ذلك ... فهذا وذاك يدل دلالة واضحة على أن ربيعة هذا ليس بصحابي عند أبي حاتم، بل هو آخر تابعي أدرك عصر الصحابة. ويؤيد هذا قوله في \"الجرح والتعديل\" (٢/١/٤٧٣):\n\"ربيعة بن الحارث: روى عن الفضل بن عباس. روى عنه عبد الله بن نافع ابن العمياء\".\nوكأنه في ذلك تابع للبخاري، فإنه قال عقب حديث الليث - وقد ساقه تحت ترجمة (ربيعة بن الحارث) -:\n\" لا يتابع عليه، ولا يعرف سماع هؤلاء بعضهم من بعض\".\nوقد تبعهما ابن حبان، فأورده في طبقة (التابعين) من كتابه \"الثقات\" (٤/٢٣٠)، ولكنه ذكر (ربيعة بن الحارث بن عبد المطلب) في (الصحابة)، وأرَّخ وفاته سنة (٢٣)، وعلى ذلك جرى المؤلفون في (الصحابة)، فالعجب من\nالبخاري وابن أبي حاتم، كيف لم يذكراه في كتابيهما، مع ذكرهما (ربيعة بن الحارث) التابعي هذا؟!\nولما ترجم الحافظ المزي لربيعة الصحابي وذكر تحته هذا الحديث، استشكل ذلك فقال:\n\"وقد قيل: إن ربيعة بن الحارث راوي هذا الحديث: رجل آخر من التابعين، قال عبد الرحمن بن أبي حاتم عن أبيه ... (فذكر ما تقدم آنفًا) وإن سن ربيعة الصحابي قريب من سن عمه العباس بن عبد المطلب، ثم أشار إلى قصة الإرسال،\nثم قال (٩/١١١ -١١٢):","vol":"14","page":112},{"text":"\"وفي ذلك دلالة ظاهرة على أن ربيعة بن الحارث - راوي هذا الحديث - رجل آخر، مع ما في إسناد حديثه من الاختلاف. والله أعلم\". وتعقبه الحافظ بقوله:\n\"ليس في هذا دلالة ظاهرة على أنه غيره، بل روايته عن الفضل من رواية الأكابر عن الأصاغر\"!\nوأقول: كان يمكن القول بهذا لو أن (ابن العمياء) كان ثقة حافظًا، وصرح في روايته عن (ربيعة) أنه: (ابن الحارث بن عبد المطلب الهاشمي)، والأمران معدومان هنا، ففي كل الطرق لم يزد على قوله: (ربيعة بن الحارث)، فمن أين نأخذ أنه:\n(ابن عبد المطلب الهاشمي)؟ أما الأمر الأول: فقد سبق أنه مجهول حتى عند الحافظ، فما ادعاه أنه من باب (رواية الأكابر عن الأصاغر) مجرد دعوى.\nوأيضًا، فإن من المستبعد جدًا أن يخفى ذلك على الحفاظ الثلاثة: البخاري، وأبو حاتم، وابن حبان، ولا سيما و(ربيعة بن الحارث الهاشمي) ليس له رواية عن رسول الله ﷺ، وإنما جاء ذكره في القصة المتقدمة، وهي من رواية ابنه المطلب ابن ربيعة، وقول ابن الأثير في ترجمة أبيه في \"أسد الغابة\" (٢/٥٨):\n\"روى عن النبي ﷺ أحاديث منها: \"إنما الصدقة أوساخ الناس\". روى عنه ابنه عبد المطلب\".\nفأقول: هذا خطأ مزدوج، فليس له رواية في كتب السنة - فيما علمت -، لا في \"المسند\"، ولا \"المعاجم\"، ولا في كتب (الصحابة)، حتى ولا في \"جامع المسانيد\" للحافظ ابن كثير.\nوالحديث الذي ذكره، هو من رواية ابنه في القصة، وليس له رواية عنه ولا عن غيره.","vol":"14","page":113},{"text":"والخلاصة: أنه ليس لدينا ما يرجح أن راوي هذا الحديث هو: (ربيعة الهاشمي) الصحابي، وبخاصة أنه لم يذكر في الرواة من الصحابة - كما تقدم -.\nفالظاهر أنه غيره - كما استظهره الحافظ المزي -. والله أعلم.\nوبهذا يتم الجواب عن السؤال الأول.\nوأما الجواب عن السؤال الثاني، وهو ما حال ربيعة بن الحارث؟\nفأقول: في اعتقادي أن الجواب يمكن استفادته مما سبق نقله عن البخاري وأبي حاتم في ترجمتهما له، وأنهما لم يذكرا له راويًا غير (ابن العمياء) المجهول، وإن ذكرهما ابن حبان في \"الثقات\"، فذلك من تساهله - كما تقدم -.\nإلا أنه يشكل عليه جواب أبي حاتم لابنه بأنه \" حسن الإسناد\"، فإن هذا الجواب لا يلتقي لا من قريب ولا من بعيد من تصريحه بجهالة من ليس له إلا راو واحد في غالب الأحيان، ولو كان الرواي عنه ثقة، فكيف إذا كان مجهولًا مثل (ابن العمياء) هذا؟!\nفهل معنى هذا التحسين إذن أنه وقف له على راو آخر، أو رواة آخرين، فاطمأنت نفسه من أجل ذلك إليه، فحسن إسناده، أو أنه حسنه لتابعيه؟ كل ذلك محتمل، ولكني لا أجد الآن ما يؤيد شيئًا منه.\nنعم، قد وجدت عن البخاري ما يشبه شيئًا منه، فقد روى الترمذي (٥٥٠) من طريق أبي بسرة الغفاري عن البراء بن عازب حديثًا استغربه. وقال:\n\"سألت محمدًا عنه ... فلم يعرف اسم أبي بسرة الغفاري، ورأه حسنًا\".\nووجه الشبه أن أبا بسرة هذا حاله كحال (ربيعة بن الحارث)، لم يرو عنه غير","vol":"14","page":114},{"text":"صفوان بن سليم، ووثقه ابن حبان والعجلي أيضًا، ومع ذلك حسن البخاري حديثه!\nثم إن في جواب أبي حاتم لابنه لما سأله عن ربيعة هل سمع من الفضل؟\nفأجابه بقوله: \"أدركه\".\nففيه لفتة نظر مهمة، وهي أن المعاصرة كافية في إثبات الاتصال، ولذلك حسن إسناده جوابًا عن سؤاله: \"يحتج بحديث ربيعة؟ \"، لكن في ذلك كله إشارة قوية إلى أن مرتبة حديث مثله دون مرتبة من ثبت لقاؤه لمن عنعن عنه.\nوحينئذ فلا تعارض بين هذا وبين ماهو معروف عنه من إعلاله للأسانيد بعدم اللقاء بين الراوي المعنعِن والمعنعَن عنه، فإن الجمع بين هذا وبين ما تقدم أن يحمل هذا على نفي الصحة لا الحسن، وبهذا يجمع بين قول من اشترط في الاتصال اللقاء - كالبخاري -، وبين قول من اكتفى بالمعاصرة - كمسلم -، فهذا شرط صحة وذاك شرط كمال. ولذلك قال بعضهم\" إن (الاتصال) إنما هو شرط للبخاري في \"صحيحه\" دون غيره. ولعله يشهد لهذا تحسين البخاري لحديث أبي بسرة الغفاري المشار إليه آنفًا، لأنه لم يصرح بالسماع ولا باللقاء، وإنما هي المعاصرة.\nوفي اعتقادي أن الأمثلة في هذا تكثر، لو تيسر تتبعها. والله أعلم.\n<span data-type=\"title\" id=toc-6574>٦٥٤٧ </span>- (كان يصف عبد الله، وعبيد الله، وكثيرًا - من بني العباس -، ثم يقول: من سبق إليّ، فله كذا وكذا.\nقال: فيستبقون إليه، فيقعون على ظهره وصدره، فيقبّلهم ويلزمهم) .\nضعيف.\nأخرجه أحمد (١/٢١٤): ثنا جرير عن يزيد بن أبي زياد عن","vol":"14","page":115},{"text":"عبد الله بن الحارث قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، يزيد بن أبي زياد، - هو: الهاشمي مولاهم -:\nقال الذهبي في \"الكاشف\":\n\"صدوق رديء الحفظ، لم يترك\". ونحوه في \"المغني\".\nوقال الحافظ في \"التقريب\":\n\"ضعيف، كبر فتغير، وصار يتلقن\".\nقلت: فالعجب منه كيف يقول - مع هذا التضعيف، في ترجمة كثير بن العباس المذكور في الحديث -:\n\"وهو مرسل جيد الإسناد\"!\nوأما أنه مرسل، فلأن عبد الله بن الحارث - وهو: ابن نوفل - ولد في عهد النبي ﷺ، روى عنه مرسلًا - كما في \"التهذيب\" وغيره -. ويغلب الظن أنه لما جوده لم يكن مستحضرًا إسناده، وأنه اتبع في ذلك شيخه الهيثمي، فإنه قال في موضعين من \"مجمعه\" (٩/١٧ و٢٨٥):\n\"رواه أحمد، وإسناده حسن\".\nوهذا أعجب، فإنه لم يعله بالإرسال! وكذلك فعل في مكان ثالث! ولكنه أعله بابن أبي زياد، فقال (٥/٢٦٣):\n\"رواه أحمد، وفيه يزيد بن أبي زياد، وفيه ضعف ليّن، وقال أبو داود: لا أعلم أحدًا ترك حديثه، وغيره أحب إلي منه. وروى له مسلم مقرونًا، والبخاري تعليقًا، وبقية رجاله ثقات\".","vol":"14","page":116},{"text":"قلت: وجرير - هو: ابن عبد الحميد الضبي -: ثقة محتج به في \"الصحيحين\"، وقد خالفه سندًا ومتنًا الصباح بن يحيى، فقال: عن يزيد بن أبي زياد عن العباس ابن كثير بن العباس قال:\nكان رسول الله ﷺ يجمعنا أنا وعبد الله وعبيد الله وقثم، فيفرج بين يديه هكذا! فيمد باعه، ويقول:\n\"من سبق إلي، فله كذا وكذا\".\nأخرجه الطبراني في \"المعجم الكبير\" (١٩/١٨٨)، وقال الهيثمي:\n\" ... وفيه الصباح بن يحيى، وهو متروك\".\nقلت: وذكره (العباس) في هذا الإسناد، إما من تخاليطه، وإما زيادة من النساخ، فإنه لا يوجد في الرواة (العباس بن كثير بن العباس)، وإنما هو: (كثير ابن العباس) المذكور في متن الإسناد الأول، وترجمته نحو ترجمة رواية (عبد الله\nابن الحارث)، أعني: أنه ولد في عهد النبي ﷺ، وروى عن أبي بكر وغيره، وهو ثقة من رجال الشيخين.\nوعليه كان الهيثمي أن ينبه على إرساله أيضًاَ!\n<span data-type=\"title\" id=toc-6575>٦٥٤٨ </span>- (إن أخوف ما أخاف عليكم بعدي ثلاث: ما يفتح عليكم من زهرة الدنيا وزينتها.\nورجال يتأولون القرآن على غير تأويله. وزلة عالم.","vol":"14","page":117},{"text":"ألا أخبركم بالمخرج من ذلك؟ إذا فتحت عليكم الدنيا، فاشكروا الله. وخذوا ما تعرفون من التأويل، وما شككتم فيه، فردوه إلى الله ﷿. وانتظروا بالعالم فيئته، ولا تلقفوا عليه عثرة) .\nضعيف.\nأخرجه أبو داود في \"المراسيل\" (٣٥٨/٥٣٥) من طريق مسكين عن الأوزاعي عن إبراهيم بن طريف عن محمد بن كعب القُرظي: حدثني من لا أتهم عن رسول الله ﷺ قال:.... فذكره.\nقلت: وهذا إسناد ضعيف، إبراهيم بن طريف: مجهول، لم يرو عنه غير الأوزاعي - كما قال الحافظ -، وقد وثقه ابن حبان وابن شاهين. انظر \"تيسير الانتفاع\".\nومسكين - هو: ابن بكير الحراني -، قال الحافظ:\n\"صدوق يخطىء\".\nومحمد بن كعب: تابعي ثقة، فإن كان من حدثه صحابيًا، فهو مسند، وإلا، فمرسل، وهو الظاهر، لأنه لا يقال في الصحابي (من لا أتهم)، إذ لا متهم فيهم، ولعل هذا هو ملحظ أبي داود في إيراده إياه في \"المراسيل\".\nوقد روي مختصرًا من حديث معاذ بنحوه، أخرجه الطبراني في \"المعاجم الثلاثة\"، وبينت علته في \"الروض النضير\" (٨٦٠) .","vol":"14","page":118},{"text":"<span data-type=\"title\" id=toc-6576>٦٥٤٩ </span>- (لئن ردّها الله عليّ، لأشكرن ربي ﷿ - يعني: ناقته الجدعاء وقد سرقت -، فصبحت بالمدينة، فلما رآها ﷺ، قال: الحمد لله) .\nضعيف جدًا.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٥٩/١/١٠٤٧) من طريق أبي جعفر قال: حدثنا عمرو بن واقد عن الوليد بن أبي السائب قال: حدثني بسر بن عبيد الله عن النواس بن سمعان قال:\nسرقت ناقة رسول الله ﷺ الجدعاء، فقال رسول الله ﷺ:\n\"لئن ردها الله علي لأشكرن ربي ﷿ \" فوقعت في حي من أحياء العرب فيه امرأة مسلمة، فكانت الإبل إذا سرحت سرحت متوحدة، وإذا بركت الإبل بركت متوحدة، واضعة بجرانها، فأوقع الله في خلدها أن تهرب عليها، فرأت من القوم غفلة فقعدت عليها، ثم حركتها، فصبحت بها المدينة، فلما رآها المسلمون فرحوا بها، ومشوا بجنبها، حتى أتوا رسول الله ﷺ، فلما رآها رسول الله ﷺ قال:\n\" الحمد لله \"، فقالت المرأة: يا رسول الله، إني نذرت إن نجاني الله عليها أن\nأنحرها وأطعم لحمها المساكين، فقال:\n\" بئس ما جزيتها، لا نذر لك إلا بما ملكت \"، فانتظروا، هل يحدث رسول الله ﷺ صوما أو صلاة، فظنوا أنه نسي، فقالوا: يا رسول الله، قد كنت قلت:\n\" لئن ردها الله ﷿ علي لأشكرن ربي ﷿\" قال:\n\" ألم أقل: الحمد لله؟ \".\nوقال الطبراني:","vol":"14","page":119},{"text":"\"لا يروى عن النواس إلا بهذا الإسناد، تفرد به: النفيلي\".\nقلت: هو ثقة، وكذلك من فوقه، غير شيخه عمرو بن واقد، وهو متروك، كما في \"المغني\" و\"التقريب\".\nوالحديث، قال الهيثمي (٤/١٨٧):\n\"رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه عمرو بن واقد القرشي، وقد وثقه محمد بن المبارك الصوري، ورُد عيله، وقد ضعفه الأئمة، وتُرك حديثه\".\nوالقصة في الجملة صحيحة، مع الاختلاف في بعض تفاصيلها، فقد رواها عمران بن حصين، دون حديث الترجمة، وفيه نذر المرأة أن تنحر الناقة، وقوله ﷺ:\n\"سبحان الله، بئسما جزتها، نذرت الله إن نجاها الله عليها، لتنحرنها، لا وفاء لنذر في معصية، ولا فيما لا يملك العبد\".\nأخرجه مسلم (٥/٧٨ -٧٩)، وسعيد بن منصور في \"سننه\" (٣/٢/٣٧٢ -٣٧٣)، وأبو داود (٣٣١٦)، والنسائي في \"الكبرى\" (٣/١٣٦ و٥/١٧٥) - مفرقًا مختصرًا -، وكذا ابن حبان (٦/٢٨٨/٤٣٧٥) -مختصرًا جدًا -،\nوابن الجارودي (٣١١ -٣١٢)، والبيهقي (٩/١٠٩ و١٠/٧٥)، والبغوي في\n\"شرح السنة\" (١١/٨٣ -٨٤)، وعبد الرزاق (٩٣٩٥)، وأحمد (٤/٤٣٢ و٤٣٣ -٤٣٤)، والحميدي (٢/٣٦٥ -٣٦٧)، والطبراني في \"الكبير\" (١٨/١٩٠ -١٩١) من طريق أبي المهلب عن عمران.","vol":"14","page":120},{"text":"وتابعه الحسن عن عمران ... به.\nأخرجه النسائي (٥/٢٣١/٨٧٦٢)، وابن حبان (٦/٢٨٨/٤٣٧٦)، وأحمد (٤/٤٢٩) .\nورجاله ثقات، لكن الحسن - هو: البصري - مدلس.\nوجاءت القصة - مختصرة جدًا - من رواية عمرو بن شعيب عن أبيه عن جده، وفيه أن المرأة هي امرأة أبي ذر، ولذلك خرجته في \"الصحيحة\" (٣٣٠٩) .\nوفي بعض الطرق عن عمرو مرفوعًا بلفظ:\n\"لا نذر لابن آدم فيما لا يملك، ولا عتق له فيما لا يملك، ولا طلاق له فيما لا يملك\".\nأخرجه الترمذي وغيره وحسنه، وهو مخرج في \"الإرواء\" (٦/١٧٣)، وفيما تقدم (٢١٨٤) \"الصحيحة\"، وفي (٢٨٧٢) منها جملة: \"ما لا يملك\".\nوفي رواية لأحمد (٣/٢٩٧) من طريق أبي الزبير: أنه سمع جابر بن عبد الله يقول:\nلا وفاء لنذر في معصية الله عزوجل، لم يرفعه.\nوإسناده صحيح، وهو في حكم المرفوع، وقد أخرجه قبله من طريق سليمان ابن موسى: قال جابر: قال النبي ﷺ:....فذكره.","vol":"14","page":121},{"text":"<span data-type=\"title\" id=toc-6577>٦٥٥٠ </span>- (أوَّلُ الآيات الدَّجالُ، وَنزول عِيسى بن مَرْيَمَ، وَنَارٌ تَخْرُجُ مِنْ قَعْرِ عَدْنِ أَبْيَنَ تَسُوقُ النَّاسَ إلى المَحْشَر تَقِيلُ مَعَهُمْ إذَا قالوا، والدُّخان\"، قال حُذيفة: يا رسول الله! وما الدخان؟ فتلا رسول الله ﷺ\nالآية: ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ﴾، يَمْلأ ما بَينَ المَشْرقِ والمَغْرِب يَمْكُثُ أرْبَعِينَ يَوْما وَلَيْلَةً أمَّا المُؤْمِنُ فَيُصِيبُهُ مِنْهُ كَهَيْئَةِ الزُّكامِ. وأمَّا الكَافِرُ فَيَكُونُ بِمَنزلَةِ السَّكْرانِ يَخْرُجُ مِنْ مَنْخِريْهِ وأُذُنَيْهِ ودُبُرِهِ) .\nموضوع بهذا التمام.\nأخرجه الطبري في \"تفسيره\" (٢٥/٨٦): حدثني عصام بن رواد بن الجراح قال: ثني أبي قال: ثنا سفيان بن سعيد الثوري قال: ثنا منصور بن المعتمر عن ربعي بن حراش قال: سمعت حذيفة بن اليمان يقول: قال رسول الله ﷺ:....فذكره. وقال الطبري عقبه:\n\" لاأشهد له بالصحة، لأن محمد بن خلف العسقلانيّ: حدثني أنه سأل (روادًا) عن هذا الحديث: هل سمعه من سفيان؟ فقال له: لا. فقلت له:\nفقرأت عليه؟ فقال: لا فقلت له: فقرئ عليه وأنت حاضر فأقرّ به؟ فقال: لا.\nفقلت: فمن أين جئت به؟ قال: جاءني به قوم، فعرضوه عليّ، وقالوا لي:\nاسمعه منا، فقرءوه عليّ، ثم ذهبوا، فحدّثوا به عني، أو كما قال\".\nقلت: كذا فيه: \"فحدثوا به عني\". وكذا وقع في مكان آخر من \"تفسير ابن جرير\" (٢٢/٧٣)، ولعله من تخاليط (رواد)، فقد وصفوه بالاختلاط مع صلاحه، والسياق يقتضي أن يكون الجواب: \"فحدثت به عنه\". وهذا هو الذي\nذكره الذهبي في \"الميزان\" عن أبي حاتم في حديث آخر بلفظ: \"خيركم خفيف الحاذ\"، وقد مضى تخريجه برقم (٣٥٨٠)، وقد ذكرت هناك عبارته، ولفظه:","vol":"14","page":122},{"text":"\" ... ثم حدث به بعد، يظن أنه من سماعه\".\nولذلك قال الحافظ في \"التقريب\".\n\"صدوق اختلط بأخرة، فترك، وفي حديثه عن الثوري ضعف شديد\".\nوقال ابن كثير عقب كلام ابن جرير الطبري المتقدم (٤/١٣٩):\n\" وقد أجاد ابن جرير في هذا الحديث هنا، فإنه موضوع بهذا السند، وقد أكثر ابن جرير من سياقه في أماكن من هذا التفسير، وفيه منكرات كثيرة جدًا، ولا سيما في أول سورة بني إسرائيل في ذكر المسجد الأقصى. والله أعلم\".\nقلت: يشير إلى حديثه الآتي عقب هذا.\nوأما جملة خروج النار من (عدن)، فلها شاهد صحيح من حديث حذيفة بن أسيد، في \"صحيح مسلم\" وغيره، ومن حديث أبي ذر عند أحمد وغيره، وهو مخرج في \"الصحيحة\" (٣٠٨٣) .\n<span data-type=\"title\" id=toc-6578>٦٥٥١ </span>- (إِنَّ بنِي إسْرَائِيلَ لَمَّا اعْتَدَوْا وَعَلَوْا، وقَتَلُوا الأنْبِيَاءَ، بَعَثَ الله عَلَيْهِمْ مَلِكَ فَارِسَ بُخْتَنَصَّر، وكانَ الله مَلَّكَهُ سَبْعَ مِئَة سَنةٍ، فسارِ إِلَيْهمْ حتى دَخَلَ بَيْتَ المَقْدِسِ فَحاصَرَهَا وَفَتَحَها، وَقَتَلَ عَلى دَمِ زَكَرِيَّا سَبْعينَ ألْفا، ثُمَّ سَبَى أهْلَها وبَنِي الأنْبِياء، وَسَلَبَ حُليَّ بَيْتِ المَقْدِسِ، وَاسْتَخْرَجَ مِنْها سَبْعِينَ ألْفا وَمِئَةَ ألْفِ عَجَلَةٍ مِنْ حُلَيٍّ حتى أوْرَدَهُ بابِلَ.\nقال حُذيفة: فقلت: يا رسول الله لقد كان بيت المقدس عظيما عند الله؟ قال:","vol":"14","page":123},{"text":"أجَلْ بَناهُ سُلَيْمَانُ بْنُ دَاوُدَ مِنْ ذَهَبٍ وَدُرّ وَياقُوتٍ وَزَبَرْجَدٍ، وكانَ بَلاطُه بَلاطَةً مِنْ ذَهَب وَبَلاطَةً منْ فِضَّةٍ، وعُمُدُهُ ذَهَبا، أعْطاهُ الله ذلك، وسَخَّرَ لَهُ الشَّياطينَ يأْتُونَهُ بِهذِهِ الأشْياءِ فِي طَرْفَةِ عَيْنٍ، فَسارَ بُخْتَنَصَّر بهذِه الأشْياءِ حتى نزلَ بِها بابِلَ، فَأقامَ بَنُوا إسْرَائِيلَ في يَدَيهِ مِئَةَ سَنَةٍ تُعَذّبُهُمُ المَجُوسُ وأبْناءُ المَجُوسِ، فيهمُ الأنْبِياءُ وأبْناءُ الأنْبِياء، ثُمَّ إِنَّ الله\nرَحمَهُمْ، فأوْحَى إلى مَلِك مِنْ مُلُوكِ فارِس يُقالُ لَهُ كُورَسُ، وكانَ مُؤْمِنا أَنْ سِرْ إلى بَقايا بَنِي إِسْرَائِيلَ حتى تَسْتَنْقذَهُمْ، فَسارَ كُورَسُ بِبَنِي إسْرَائِيلَ، وحُليِّ بَيْتِ المَقْدِسِ حتى رَدَّهُ إِلَيْهِ، فَأقامَ بَنُو إسْرَائِيلَ مُطِيعينَ لله مِئَةَ سَنَةٍ، ثُمَّ إِنَّهُمْ عادُوا في المعَاصِي، فَسَلَّطَ الله عَلَيْهِمْ ابْطيانْحُوسَ فَغَزَا بأبْناءِ مَنْ غَزَا مَعَ بُخْتَنَصَّر، فَغَزَا بَنِي إسْرَائِيلَ حتى أتاهُمْ بَيْتَ المَقْدِسِ، فَسَبى أهْلَها، وأحْرَقَ بَيْتَ المَقْدِسِ، وَقَالَ لَهُمْ: يا بَنِي إسْرَائِيلَ إنْ عُدْتُمْ فِي المعَاصِي عُدْنا عَلَيْكُمْ بالسِّباءِ، فَعادُوا فِي المعَاصِي، فَسَيَّر الله عَلَيْهِمُ السِّباء الثَّالِثَ مَلِكَ رُوميَّةَ، يُقالُ لَهُ قاقِسُ بْنُ إسْبايُوس، فَغَزَاهُم فِي البَرّ والبَحْرِ، فَسَباهُمْ وَسَبى حُلِيّ بَيْتِ المَقْدِسِ، وأحْرَقَ بَيْتَ المَقْدِسِ بالنِّيرَانِ، فقال رسول الله ﷺ:\nهذَا مِنْ صَنْعَةِ حُلِيّ بَيْتِ المَقْدِسِ، ويَرُدُّهُ المَهْدِيُّ إِلَى بَيْتِ المَقْدِسِ، وَهُوَ ألْفُ سَفِينَةٍ وسَبْعُ مِئَةِ سَفِينَةٍ، يُرْسَى بِها عَلى يافا حتى تُنْقَلَ إلى بَيْتَ المَقْدِسِ، وبِها يَجْمَعُ الله الأوَّلِينَ والآخِرِينَ) .\nموضوع.\nأخرجه الطبري أيضًا (١٥/١٧) بإسناد الحديث الذي قبله، وسكت عنه! فأنكره عليه الحافظ ابن كثير، فقال (٣/٥ - - ٢):","vol":"14","page":124},{"text":"\"وهو حديث موضوع لا محالة، لا يستريب في ذلك من عنده أدنى معرفة بالحديث، والعجب كل العجب كيف راج عليه مع جلالة قدره وإمامته! وقد صرح شيخنا الحافظ العلامة أبو الحجاج المزي ﵀ بأنه موضوع مكذوب، وكتب ذلك على حاشية الكتاب\".\nوأما السيوطي فساقه في \"الدر\" (٤/١٦٥) برواية ابن جرير، وسكت أيضًا عنه! فتأمل الفرق بين مفسر ومفسر، وحافظ وحافظ!\n<span data-type=\"title\" id=toc-6579>٦٥٥٢ </span>- (ذكر فتنة تكون بين أهل المشرق والمغرب، قال: فبينما هم كذلك إذ خرج عليهم السفياني من الوادي اليابس في فورة ذلك، حتى ينزل دمشق، فيبعث جيشين؛ جيشًا إلى المشرق، وجيشًا إلى المدينة، حتى ينزلوا بأرض بابل في المدينة الملعونة والبقعة الخبيثة، فيقتلون أكثر من ثلاثة آلاف، ويبقرون بها أكثر من مائة امرأة، ويقتلون بها ثلاث مئة كبش من بني العباس، ثم ينحدرون إلى الكوفة فيخربون ما حولها، ثم يخرجون متوجهين إلى الشأم، فتخرج راية هذا من الكوفة فتلحق ذلك الجيش منها على الفئتين، فيقتلونهم لا يفلت منهم مخبر، ويستنقذون ما في أيديهم من السبي والغنائم، ويخلي جيشه التالي بالمدينة، فينهبونها ثلاثة أيام ولياليها، ثم يخرجون متوجهين إلى مكة، حتى إذا كانوا بالبيداء، بعث الله جبريل، فيقول: يا جبرائيل! اذهب فأبدهم، فيضربها برجله ضربة يخسف الله بهم، فذلك قوله في سورة سبأ:\n﴿وَلَوْ تَرَى إِذْ فُزِعُوا فَلا فَوْتَ ...﴾ الآية، ولا ينفلت منهم إلا رجلان؛ أحدهما بشير والآخر نذير، وهما من جهينة، فلذلك جاء القولُ:","vol":"14","page":125},{"text":"وَعِنْدَ جُهَينَةَ الْخَبَرُ اليَقِينُ) .\nموضوع كاللذين قبله.\nوإسناده إسنادهما، من رواية الطبري ثلاثتهم، وآفتها رواد بن الجراح، وقد انتقد الحافظ ابن كثير الإمام ابن جرير في سكوته عن الثاني منها - كما تقدم -، وكذلك فعل في هذا، فإنه قال تحت الآية المذكورة:\n\" ثم أورد ابن جرير في ذلك حديثًا موضوعًا بالكلية، ثم لم ينبه على ذلك، وهذا أمر عجيب غريب منه! \".\n<span data-type=\"title\" id=toc-6580>٦٥٥٣ </span>- (ثلاثة أعين لا تحرقها النار أبدًا: عين بكت من خشية الله. وعين سهرت بكتاب الله. وعين حرست في سبيل الله) .\nمنكر.\nأخرجه الأصبهاني في \"الترغيب\" (١/٢٢٨/٤٨٧) من طريق سعيد بن رحمة: ثنا ابن المبارك عن إسماعيل بن عياش عن ثعلبة بن مسلم الخثعمي عن أبي عمران الأنصاري أن رسول الله ﷺ قال: ... فذكره.\nالأولى: الإرسال، فإن عمران الأنصاري مولى أم الدرداء، روى عنها وأبي الدرداء وغيرهما، وهو صدوق. وذكره ابن حبان في \"ثقات التابعين\" (٤/٣٢٩) باسم (سليم)، وفي \"أتباعهم\" (٦/٣٩٥) باسم (سليمان)، وكذا أورده في\nمكان آخر في \"التابعين\" (٤/٣٠٩) ! وهو في الاسمين تابع للإمام البخاري","vol":"14","page":126},{"text":"في \"التاريخ\" (٢/٢/٢٢/١٨٣٠ و١٢٥/٢١٩٢) .\nوالأخرى: ضعف سعيد بن رحمة، قال ابن حبان في \"الضعفاء\" (١/٢٢٨):\n\"يروي عن محمد بن حمير ما لم يتابع عليه. روى عنه أهل الشام، لا يجوز الاحتجاج به، لمخالفته الأثبات في الروايات\".\nقلت: وروايته لهذا الحديث بالجملة الثانية منه مما يدل على ضعفه، وروايته مما لا يتابع عليه، فقد جاء الحديث عن جمع من الصحابة، خرجت بعضها عن خمسة من الصحابة، ليس في شيء منها هذه الجملة، وقد خرجته في المجلد\nالسادس من \"الصحيحة\" برقم (٢٦٧٣)، وهو وشيك الصدور إن شاء الله تعالى (*) .\n<span data-type=\"title\" id=toc-6581>٦٥٥٤ </span>- (عرفة يوم يعرّف الإمام، والأضحى يوم يضحّي الإمام، والفطر يوم يفطر الإمام) .\nمنكر بذكر (الإمام) .\nأخرجه أبو نعيم في \"أخبار أصبهان\" (٢/٣٦٠)، والبيهقي في \"السنن\" (٥/١٧٥) من طريق يحيى بن حاتم العسكري: ثنا محمد بن إسماعيل أبو إسماعيل: ثنا سفيان عن ابن المكندر عن عائشة ﵂ قالت: قال رسول الله ﷺ: ... فذكره. والسياق للبيهقي، وقال:\n\"محمد هذا يعرف بـ (الفارسي)، وهو كوفي قاضي فارس، تفرد به عن سفيان\".\n_________\n(*) وقد طبعت \"السلسلة الصحيحة\" بكامل مجلداتها، ولله الحمد والمنة. (الناشر) .","vol":"14","page":127},{"text":"قلت: هو ليس مشهور، أورده ابن حبان في كتابه \"الثقات\"، فقال (٩/٧٨):\n\"يروي عن سفيان الثوري، روى عنه محمد بن يحيى الذهلي، يغرب\".\nقلت: وأخرجه له في \"صحيحه\" (٧١٩ -موارد) حديث الذهلي المشار إليه، وهو في تلقين الميت، وفيه زيادة غريبة، وهو مخرج في \"الإرواء\" (٣/١٥٠) .\nوكذلك ذِكره (الإمام) في هذا الحديث غريب عندي. وقد خولف في إسناده أيضًا، فرواه غير واحد عن محمد بن المكندر عن أبي هريرة، وهو مخرج في \"الإرواء\" (٤/١١ -١٤) . وأعل بالانقطاع بين أبي هريرة وابن المكندر، ولكن\nقد جاء موصولًا بإسناد آخر عنه مرفوعًا بلفظ:\n\"الصوم يوم تصومون، والفطر يوم تفطرون، والأضحى يوم تضحون\".\nوإسناده حسن، وحسنه الترمذي، وهو مخرج في \"الإرواء\" (٤/١١ -١٤)، و\"الصحيحة\" (٢٢٤) .\nوبالجملة، فالحديث بلفظ: \" الإمام\" منطر لا يصح عندي، لتفرد محمد بن إسماعيل هذا به، ومخالفته لحديث أبي هريرة المذكور وغيره. وتساهل الشيخ أحمد شاكر ﵀، فصحح إسناده في رسالته \"أوائل الشهور العربية\" (ص ٢٦) .\nوأستدرك فأقول: وكذلك تفرد بذكر جملة: \"عرفة يوم يعرف الإمام\"، مكان: \"والأضحى يوم تضحون\". نعم، قد رواها بعض من لا تقوم به الحجة من الضعفاء، كما تقدم برقم (٣٨٦٣) .","vol":"14","page":128},{"text":"<span data-type=\"title\" id=toc-6582>٦٥٥٥ </span>- (من أتى كاهنًا، فصدقه بما يقول، فقد برئ مما أُنزل على محمد. ومن أتاه غير مصدق، لم تقبل له صلاة أربعين ليلة) (*) .\nمنكر بالشطر الثاني: أخرجه الطبراني في \"المعجم الأوسط\" (٢/١١٧/١) من طريق محمد بن [أبي] السري: نا رشدين بن سعد عن جرير بن حازم عن قتادة عن أنس بن مالك مرفوعًا. وقال:\n\" لم يروه عن قتادة إلا جرير، ولا عنه إلا رشدين، تفرد به محمد بن [أبي] السري\".\nقلت: قال الحافظ:\n\"صدوق عارف، له أوهام كثيرة\".\nوشيخه (رشدين بن سعد) ضعيف، وأشار المنذري إلى أعلاله به في \"الترغيب\" (٤/٥٢)، وصرح بذلك الهيثمي، فقال (٥/١١٨):\n\"رواه الطبراني في \"الأوسط\"، وفيه رشدين بن سعد، وهو ضعيف، وفيه توثيق في أحاديث الرقاق، وبقية رجاله ثقات!\nقلت: كذا قال! وفيه تساهل وإغضاء عن ابن أبي السري، وقد أقره المعلق على \"مجمع البحرين\" (٧/١٣٨)، وزاد ضغثًا على إبالة، فاستدرك عليه قائلًا:\n\"لكن المتن ثابت من وجوه أخرى\".\n_________\n(*) أشار الشيخ ﵀ إلى أنه سبق تخريجه برقم (٥٢٨١ و٦٥٢٣) . (الناشر) .","vol":"14","page":129},{"text":"وهذا وهم فاحش، وغفلة عجيبة، فإن الثابت منه إنما هو الشطر الأول في \"صحيح مسلم\"، وهو مخرج في \"غاية المرام\" (١٧٢ -١٧٣)، وتحت الحديث المتقدم برقم (٦٥٢٣)، وقد نبه الحافظ ﵀ في \"الفتح\" (١٠/٢١٧)\nعلى هذا الفرق بين هذا وبين حديث الترجمة، وليّن إسناده.\n<span data-type=\"title\" id=toc-6583>٦٥٥٦ </span>- (يكون بعدي اثنا عشر خليفة: أبو بكر الصديق لا يلبث بعدي إلا قليلًا، وصاحب رحى داره، يعيش حميدًا ويموت شهيدًا، قيل:\nمن هو يا رسول الله؟! قال:\nعمر بن الخطاب ﵁، ثم التفت إلى عثمان فقال:\nوأنت سيسألك الناس أن تخلع قميصًا كساك الله عزوجل، والذي نفسي بيده! لئن خلعته، لا تدخل الجنة حتى يلج الجمل في سم الخياط) .\nمنكر.\nأخرجه الطبراني في \"المعجم الكبير\" (١/٧/١٢ و٤٧/١٤٢) عن عبد الله بن صالح: حدثني الليث بن سعد عن خالد بن يزيد عن سعيد بن أبي هلال عن ربيعة بن سيف: أنه حدثه أنه جلس مع شفي الأصبحي فقال:\nسمعت عبد الله بن عمرو يقول: سمعت رسول الله ﷺ يقول: ... فذكره. وبهذا الإسناد أخرجه في \"الأوسط\" (٢/٣٢٥٥/١/٨٩١٣) . وقال:\n\" لا يروى إلا بهذا الإسناد\"؟\nقلت: وهو إسناد ضعيف، ومتن منكر، وقول الهيثمي في \"المجمع\" (٥/١٧٨):\n\"رواه الطبراني في \"الأوسط\" و\"الكبير\"، وفيه (مطلب بن شعيب)، قال","vol":"14","page":130},{"text":"ابن عدي: لم أر له حديثًا منكرًا، غير حديث واحد، وغير هذا، وبقية رجاله وثقوا\".\nقلت: وتعقبه الأخ الفاضل (حمدي السلفي) بضعف عبد الله بن صالح، فأصاب على تفصيل بينته في غير ما موضع، ولا مناسبة له هنا. ولكنهما وهما معًا في تعصيب العلة في المطلب بن شعيب هذا، فإنه ممن أكثر عنهم الطبراني من\nشيوخه الصدوقين في \"المعجم الأوسط\" وغيره، فروى عنه فيه فقط نحو مئتي حديث (٢/٢٤٦/١ -٢٦٠/١/٨٧٩٤ -٨٩٧٠) . وانظر المجلد الأول من كتاب \"الدعاء\" (ص ٦٤٩) .\nوإنما العلة عندي من فوق، وهو (ربيعة بن سيف المعافري) . قال البخاري وابن يونس:\n\"عنده مناكير\". كما في \"المغني\" للذهبي. ونحوه قال العسقلاني.\nقلت: وهذا من مناكيره عندي، لما يأتي، وهو صاحب الحديث الذي فيه الوعيد الشديد لفاطمة ﵂:\n\"لو بلغت معهم الكُدى، ما رأيت الجنة حتى يراها جدك\".\nوهو منكر جدًا عندي، أخرجه أبو داود والنسائي، وليس له عندهما غيره، ومع ذلك، فقد أعله النسائي بقوله عقبه:\n\"ربيعة ضعيف\".\nوهو مخرج في \"ضعيف أبي داود\" (٥٦٠)، ولذا أوردته في \"زوائد ضعيف موارد الظمآن\" آخر (الجنائز) .\nويبدو لي أنه من الضعفاء الذين يكثر انفرادهم بالأحاديث المنكرة، كما","vol":"14","page":131},{"text":"تقدمت الإشارة إلى ذلك في كلمة البخاري، ومثله قوله:\n\"روى أحاديث لا يتابع عيلها\".\nهذا مع قلة أحاديثه - كما يدل على ذلك ترجمته في \"التهذيب\" -، ومع ذلك فقد ذكره ابن حبان في \"الثقات\" (٦/٣٠١) وقال:\n\"وكان يخطيء كثيرًا\"!\nفالعجب منه مع هذا كيف يوثقه، ويخرج له في \"صحيحه\" حديثين؟! أحدهما حديث (الكُدى) المتقدم، وحديث آخر صححه لغيره! كما حققته في التخريج الثاني لـ (المشكاة) (١١٨٦)، وتناقض المعلق أو المعلقان على كتاب \"الإحسان\" طبع المؤسسة، فجاء في التعليق على حديث (الكدى) المنكر (٧/٤٥١):\n\"إسناده ضعيف. ربيعة بن سيف.... كثير الخطأ\".\nوفي التعليق على الحديث الآخر (ص ٣٢٥) من المجلد نفسه:\n\"إسناده قوي، رجاله ثقات رجال الصحيح، غير ربيعة بن سيف ... وهو صدوق!\nثم تجدد هذا الخطأ في \"موارد الظمآن\" (١/٣٣٥/٧٧٠ - طبع المؤسسة)، تحقيق \" شعيب الأرناؤوط - محمد رضوان العرقوسي\"، فمن الذي يتحمل مسؤلية هذا الخطأ وذاك التناقض؟! أحدهما أو كلاهما، أحدهما مر! أم من\nالمقصود أن تظل (الطاسة ضايعة) ! كما يقولون في دمشق؟ ذلك ما لا أرجو، فإن من بركة العلم، نسبة كل قول إلى قائله - كما يقول العلماء - وقد ذكّرت بذلك، ونصحت من يلزم، ولعل ذلك قد وجد طريقه إلى الأرض الطيبة التي تقبل الماء،","vol":"14","page":132},{"text":"وتنبت الكلأ والعشب بالكثير. والله الهادي إلى سواء السبيل.\nثم إن مما يدل على ضعف (ربيعة) هذا، أنه قد صح الحديث مختصرًا مفرقًا من رواية غير واحد من الصحابة، فروى أوله جابر بن سمرة مرفوعًا بلفظ:\n\"يكون من بعدي اثنا عشر أميرًا، كلهم من قريش\".\nرواه مسلم وغيره، وهو مخرج في \"الصحيحة\" (١٠٧٥) .\nوروى سفينة ﵁ مرفوعًا بلفظ:\n\"الخلافة بعدي في أمتي ثلاثون سنة، ثم ملك بعد ذلك\".\nرواه ابن حبان وغيره، وهو مخرج هناك برقم (٤٥٩، ١٥٣٤، ١٥٣٥) .\nوأما حديث (قميص عثمان)، فهو محفوظ من حديث عائشة ﵂. وليس فيه الوعيد الشديد الذي خلعه. أخرجه ابن حبان وغيره، وهو مخرج في \"المشكاة\" (٦٠٦٨، ٦٠٧٠)، و\"الظلال\" (١١٧٢ - ١١٧٦) .\n<span data-type=\"title\" id=toc-6584>٦٥٥٧ </span>- (لا تشفي النار أحدًا) .\nمنكر جدًا.\nأخرجه الطبراني في \"الأوسط\" (٢/٢٥٩/٢/٨٩٦٤) من طريق محمد بن عبد العزيز: نا عبد الله بن يزيد بن الصلت عن داود بن قيس (الأصل: بشير) عن إياس بن سلمة بن الأكوع عن أبيه قال: ... فذكره مرفوعًا. وقال:\n\" لا يروى عن سلمة إلا بهذا الإسناد، تفرد به محمد بن عبد العزيز\".","vol":"14","page":133},{"text":"قلت: هو من شيوخ البخاري المتكلم فيهم، وهو وسط، قال الحافظ:\n\"صدوق يهم\".\nفالأولى إعلاله بشيخه عبد الله بن يزيد بن الصلت، وهو ما فعله الهيثمي، فقال في \"المجمع\" (٥/٩٧):\n\"رواه الطبراني، وفيه عبد الله بن يزيد البكري، ضعفه أبو حاتم\".\nلكن قوله: \"البكري\" سبق قلم، أو نظر منه إلى ما قبل ترجمة ابن الصلت هذا بترجمتين من \"الجرح\" (٢/٢/٢٠١/٩٣٨)، أو إلى الذي بعده - وهو الأقرب - بترجمة، وكل ذلك وهم، ثم إن اقتصاره على نسبة التضعيف فقط لأبي\nحاتم تقصير، لأنه قال فيه:\n\"متروك الحديث\". وقال أبو زرعة:\n\"منكر الحديث\"؟\nوهذا يعني أنه شديد الضعف عندهما، وهو اللائق بمن يروي مثل هذا الحديث المنكر، والمعارض لقوله ﷺ:\n\"الشفاء في ثلاثة: شربة عسل، وشرطة محجم، وكية نار، وأنهى أمتي عن الكي\".\nرواه البخاري وغيره، وهو مخرج في \"الصحيحة\" (١١٥٤) .\nثم إن في إطلاق الهيثمي عزوه الحديث للطبراني ما يوهم أنه أخرجه في \"المعجم الكبير\"! وليس فيه، وقلده في ذلك السيوطي في \"الزيادة على الجامع الصغير\".","vol":"14","page":134},{"text":"<span data-type=\"title\" id=toc-6585>٦٥٥٨ </span>- (إنما ذلك من الشيطان يدخل في إحليل أحدكم، حتى يخيل إليه أنه يخرج منه الريح، فإذا وجد أحدكم ذلك، فلا يقطع صلاته، حتى يجد بللًا، أو ريحًا، أو يسمع صوتًا) .\nموضوع.\nأخرجه عبد الرزاق في \"المصنف\" (١/١٤١/٥٣٥) عن أبي بكر بن عبد الله: أن عبد الله بن محمد مولى أسلم حدثه:\nأن النبي ﷺ جاءه رجل، فقال له: إنه يخيل إليّ إذا كنت أصلي أنه يخرج من إحليلي الشيء، أو يخرج مني الريح، أفأقطع صلاتي؟ قال:\n\" لا، إنما ذلك....\".\nقلت: وهذا موضوع، آفته أبو بكر هذا - هو: ابن أبي سبرة -، قال الإمام أحمد:\n\"كان يضع الحديث، ويكذب\".\nقلت: ومع وضوح حاله، وفضوح أمره، سكت عنه الأعظمي في تعليقه على \"المصنف\"!\nوأما شيخه عبد الله بن محمد، فيحتمل أنه أخو (إبراهيم بن محمد الأسلمي)، فقد ذكروا هذا في شيوخه! والله أعلم.\nومما يؤكد وضع هذا الحديث أنه في \"الصحيح\" بنحو شطره الأخير.","vol":"14","page":135},{"text":"٦٥٥٩ - (نهى عن نكاح الجن) .\nمنكر.\nقال الشيخ أبو عبد الله محمد بن عبد الله الشبلي في \"أكام المرجان في أحكام الجان\" (ص ٧١): قال حرب الكرماني في \"مسائله عن أحمد","vol":"14","page":135},{"text":"وإسحاق\": حدثنا محمد بن يحيى القطيعي: حدثنا بشر بن عمر:حدثنا ابن لهيعة عن يونس بن يزيد عن الزهري قال:....فذكره. وقال:\n\"وهو مرسل، وفيه ابن لهيعة\".\nقلت: وهو ضعيف، ولعل هذا من تخاليطه بعد احتراق كتبه، فإني لم أره في غير هذا المصدر والإسناد، وسائره ثقات من رجال مسلم، و(القطيعي) هكذا في الأصل، وهو خطأ مطبعي، والصواب (القُطَعي)، كما في \"التقريب\" وغيره.\n(فائدة): قال الذهبي في ترجمة ابن عربي الصوفي من \"الميزان\":\n\"نقل رفيقنا (أبو الفتح اليعمري) - وكان متثبتًا - قال: سمعت الإمام تقي الدين بن دقيق العيد يقول: سمعت شيخنا أبا محمد بن عبد السلام السلمي (هو: العز بن عبد السلام) يقول - وجرى ذكر أبي عبد الله بن عربي الطائي -\nفقال: هو شيخ سوء شيعي كذاب. فقلت له: وكذاب أيضًا؟ قال: نعم، تذاكرنا بدمشق التزويج بالجن، فقال: هذا محال، لأن الإنس جسم كثيف، والجن روح لطيف، ولن يعلق الجسم الكثيف الروح اللطيف. ثم بعد قليل رأيته وبه شجة!\nفقال: تزوجت جنية، فرزقت منها ثلاثة أولاد، فاتفق يومًا أني أغضبتها، فضربتني بعظم حصلت منه هذه الشجة، وانصرفت فلم أرها بعد. هذا أو معناه.\nقلت: وما عندي أن محيي الدين تعمد كذبًا، لكن أثرت فيه تلك الخلوات والجوع فسادًا وخيالًا وطرف جنون، وصنف التصانيف في تصرف الفلاسفة وأهل الوحدة. فقال أشياء منكرة، عدها طائفة من العلماء مروقًا وزندقة، وعدها طائفة من إشارات العارفين، ورموز السالكين، وعدها آخرون من متشابه القول، وأن ظاهرها كفر وضلال، وباطنها حق وعرفان، وأنه صحيح في نفسه كبير القدر.","vol":"14","page":136},{"text":"وآخرون يقولون: قد قال هذا الباطل والضلال، فمن الذي قال: إنه مات عليه؟!\nفالظاهر عندهم من حاله أنه رجع وتاب إلى الله، فإنه كان عالمًا بالآثار والسنن، قوي المشاركة في العلوم.\nوقولي أنا فيه: إنه يجوز أن يكون من أولياء الله الذين اجتذبهم الحق إلى جنابه عند الموت، وختم لهم بالحسنى.\nفأما كلامه فمن فهمه وعرفه على قواعد الاتحادية، وعلم محط القوم، وجمع بين أطراف عباراتهم، تبين له الحق في خلاف قولهم، وكذلك من أمعن النظر في \"فصوص الحكم\"، لاح له العجب. فإن الذكي أذا تأمل من ذلك الأقوال والنظائر والأشباه، فهو يعلم بأنه أحد رجلين: إما من الاتحادية في الباطن، وإما من المؤمنين بالله الذي يعدون أن هذه النحلة من أكفر الكفر. نسأل الله العافية.\nقلت: لقد كان الذهبي ﵀ في زمانه محاطًا بالاتحاديين، فاضطر إلى اتقاء شرهم، وإلا فالحق ما قاله في \"السير\" (٢٣/٤٨):\n\"ومن أراد تواليفه كتاب \"الفصوص\"، فإن كان لا كفر فيه، فما في الدنيا كفر. نسأل الله العفو والنجاة، فواغوثاه بالله\".\n<span data-type=\"title\" id=toc-6587>٦٥٦٠ </span>- (اتقوا الله يا عباد الله! فإنكم إن اتقيتم الله أشبعكم من خبز الشام، وزيت الشام) .\nمنكر.\nأخرجه الروياني في \"مسنده\" (ق ٨٤/١)، ومن طريقه ابن عساكر في \"تاريخ دمشق\" (١/٣٨٢ -٣٨٣ - طبع دمشق) عن عبد المهيمن بن عباس ابن سهل بن سعد: سمعت أبي يذكر عن سهل بن سعد مرفوعًا.","vol":"14","page":137},{"text":"قلت: وهذا إسناد ضعيف، عبد المهيمن هذا، قال الذهبي في \"المغني\":\n\"ضعفوه\".\n<span data-type=\"title\" id=toc-6588>٦٥٦١ </span>- (آخر وقت العشاء حين يطلع الفجر) .\nلا أصل له.\nوإن تتابع فقهاء الحنفية على ذكره في كتبهم، والاحتجاج به على الإمام الشافعي! لكن العلماء منهم بالحديث قد أنكروه مع تلطف بعضهم في التعبير، كقول الزيلعي في \"تخريج الهداية\" (١/٢٣٤):\n\"قلت: غريب\". وقال ابن الهمام في \"فتح القدير\" (١/١٩٦):\n\"لم يوجد في شيء من أحاديث المواقيت\". ونحوه في \"الدراية\" للحافظ ابن حجر (١/١٠٣) .\nوقال العيني في \"البناية في شرح الهداية\" (١/٨٠٨):\n\"لم يرد، وهو غريب. وفي \"المبسوط\": روى أبو هريرة ﵁ أنه قال: آخر وقت العشاء حين طلوع الفجر الثاني.\nوالعجب من أكثر الشراح أنهم يستدلون به، ينسبون روايته إلى أبي هريرة ﵁، ولم يصح هذا الإسناد\"!\nكذا قال! وقوله: \"الإسناد\" لعله مدرج من بعض النساخ، فإنه لم يذكر له إسنادًا إلى أبي هريرة، حتى تصح الإشارة إليه بقوله: (هذا) !\nقلت: ومع تنبيه هؤلاء المحدثين الحنفيين على إنكار وروده، فقد حاولوا تصحيح معناه تبعًا منهم للإمام أبي جعفر الطحاوي، مستندًا إلى ما رواه من طريق","vol":"14","page":138},{"text":"حبيب بن أبي ثابت عن نافع بن جبير قال:\nكتب عمر إلى أبي موسى: وصّل العشاء أي الليل شئت ولا تغفل.\nقلت: وهذا إسناد معلول، ومتن منكر، رجاله ثقات، لكن له علتان:\nإحداهما: عنعنة حبيب بن أبي ثابت، فإنه مدلس.\nوالأخرى: الانقطاع بين نافع بن جبير وعمر، وصورة روايته عنه صورة الإرسال: \"قال عمر\"، ولم يذكروا له رواية عن أحد من الخلفاء الراشدين غير علي ﵁، فالظاهر أنه لم يدرك عمر، وبين وفاتيهما ست وسبعون (٧٦)\nسنة. ويمكن أن يكون بينهما (المهاجر)، فقد أخرجه الطحاوي أيضًا من طريق محمد بن سيرين عن المهاجر:\nأن عمر كتب....فذكره، لكن بلفظ:\n\"إلى نصف الليل، أيّ حين شئت\".\nوزاد من طريق أخرى عن ابن سيرين:\n\"ولا أرى ذلك إلا نصفًا لك\".\nقلت: و(المهاجر) هذا لا يعرف إلا برواية ابن سيرين عنه، فهو مجهول، ومع ذلك، فقد أورده ابن حبان في \"الثقات\" (٥/٤٢٨) وقال:\n\"لا أدري من هو؟ ولا ابن من هو؟ \"!!\nقلت: وهذا من عجائبه المعروفة عنه، فإن له من مثل هذه الترجمة الشيء الكثير، فكيف مع ذلك عرف عدالته وحفظه، فوثقه؟!","vol":"14","page":139},{"text":"وإنما استنكرت المتن لأمرين:\nأحدهما: مخالفته للطرق الأخرى عن عمر، وهي أصح، وإن كانت لا تخلو من إرسال أيضًاَ، فقال هشام بن عروة: عن أبيه قال:\nكتب عمر إلى أبي موسى: أن صلوا صلاة العشاء فيما بينكم وبين ثلث الليل، فإن أخرتم، فإلى شطر الليل، ولا تكونوا من الغافلين.\nأخرجه عبد الرزاق في \"المصنف\" (١/٥٥٦/٢١٠٨)، وابن أبي شيبة أيضًا (١/٣٣٠) .\nورجاله رجال الشيخين، لكن عروة ولد بعد وفاة عمر ببضع سنين.\nويشهد له ما روى أيوب عن محمد بن سيرين عن مجاهد كان يقول:\nانظروا يوافق حديثي ما سمعتم من الكتاب أن عمر ﵁ كتب إلى أبي موسى الأشعري:\nأن صلوا الظهر حين ترتفع الشمس - يعني: تزول -، وصلوا العصر والشمس بيضاء نقية، وصلوا المغرب حين تغيب الشمس، وصلوا العشاء إلى نصف الليل الأول، وصلوا الصبح بغلس - أو بسواد -، وأطيلوا القراءة.\nأخرجه البيهقي (١/٣٦٧) . ورجاله ثقات رجال (الصحيح)، لكن مجاهد ولد آخر خلافة عمر، لكن في روايته أن كتاب عمر كان معروفًا عندهم. والله أعلم.\nوالأمر الآخر: مما يدل على النكارة، مخالفته لأحاديث التوقيت، ومنها:\nحديث عبد الله بن عمرو مرفوعًا بلفظ:","vol":"14","page":140},{"text":"\"وقت صلاة الظهر إذا زالت الشمس ... مالم يحضر وقت العصر، ... ووقت صلاة العشاء إلى نصف الليل الأوسط ... \" الحديث.\nرواه مسلم وابن خزيمة وابن حبان وأبو عوانة في \"صحاحهم\" وغيرهم، وهو مخرج في \"صحيح أبي داود\" (٤٢٥) .\n<span data-type=\"title\" id=toc-6589>٦٥٦٢ </span>- (ينزل عيسى ابن مريم إلى الأرض، فيتزوج، ويولد له، ويمكث خمسًا وأربيعن سنة، ثم يموت فيدفن معي في قبري، فأقوم أنا وعيسى ابن مريم من قبر واحد بين أبي بكر وعمر) .\nمنكر.\nأخرجه ابن الجوزي في \"العلل المتناهية\" (٢/٤٣٣/١٥٢٩) من طريق أبي عبد الرحمن قال: نا محمد بن يزيد عن عبد الرحمن بن زياد بن أنعم عن عبد الله بن يزيد الحبلي عن عبد الله بن عمرو (١) مرفوعًا. وقال:\n\"هذا حديث لا يصح، والإفريقي، ضعيف بمرة\".\nوأبو عبد الرحمن هذا، لم أعرفه، وعزاه الذهبي لابن أبي الدنيا في بعض تواليفه عنه. ذكره في جملة مناكير ساقها للإفريقي هذا.\nوالحديث أورده ابن الجوزي أيضًا في كتابه \"الوفا في حقوق المصطفى\" (٢/٨١٤) محذوف الإسناد، وأظن أن الحذف من غيره، وكذلك أورده السلامة الكشميري في كتابه الجامع \"التصريح بما تواتر في نزول عيسى المسيح\" (ص ٢٤٠) من طريق \"الوفا\" وغيره ساكتًا عنه، ودندن حول ذلك أبو غدة في تعليقه عليه، فلم يصنع شيئًا.\n_________\n(١) الأصل (عمر) والتصحيح من \"الوفا\" و\" الميزان\".","vol":"14","page":141},{"text":"<span data-type=\"title\" id=toc-6590>٦٥٦٣ </span>- (السّقط يثقل الله به الميزان، ويكون شافعًا لأبويه يوم القيامة) .\nموضوع.\nأخرجه الديلمي في \"مسند الفردوس\" (٢/١١٨/٢) من طريق أبي نعيم معلقًا بسنده عن الخضر بن أبان: حدثنا أبو هدبة عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع، آفته أبو هدبة - واسمه: (إبراهيم) -، كذبه أبو حاتم وغيره، وقال ابن حبان (١/١١٤ -١١٥):\n\"دجال من الدجاجلة، وكان رقاصًا بالبصرة، يدعى الأعراس، فيرقص فيها، فلما كبر، جعل يروي عن أنس، ويضع عليه\".\nولذلك أورد السيوطي الحديث في \"ذيل الأحاديث الموضوعة\" (ص ٢٠٠)، وابن عراق في \"تنزيه الشريعة\" (٢/٢١٧) .\nوقد روي عن أبي هدبة بلفظ آخر مضى برقم (٣٣٢٢) .","vol":"14","page":142},{"text":"٦٥٦٤ - (في آخر الزمان تأتي المرأة حَجلتها، فتجد زوجها قد مسخ قردًا، لأنه لم يؤمن بالقدر) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٤٨/٢) من طريق حماد بن بحر التستري: ثنا بشار بن قيراط عن أبي مصلح عن عمرو بن دينار عن أبي سعيد الخدري مرفوعًا. وقال:\n\"لم يروه عن عمرو بن دينار إلا أبو مصلح، تفرد به بشار\".","vol":"14","page":142},{"text":"قلت: وهو متفق على تضعيفه، بل كذبه أبو زرعة. وبه أعله الهيثمي، فقال (٧/٢٠٦):\n\"رواه الطبراني في \"الأوسط\"، وفيه بشار بن قيراط، وهو ضعيف\".\nوشيخه أبو مصلح - اسمه: نصر بن مشارس -، قال الحافظ:\n\"لين الحديث\".\nوحماد بن بحر التستري، الظاهر أنه الرازي المترجم في \"الجرح والتعديل\"، وروى عن أبيه أنه قال:\n\"لا أعرفه، شيخ مجهول\".\n<span data-type=\"title\" id=toc-6592>٦٥٦٥ </span>- (أعتق أو أمسك. قاله لمن صكّ وجه جاريته الراعية، وقد انتزع السبع ضرع شاة صفي) .\nمنكر بزيادة: \"أو أمسك\".\nأخرجه عبد الرزاق في \"المصنف\" (٩/١٧٥ -١٧٦) عن ابن جريج قال: أخبرني عطاء:\nأن رجلا كانت له جارية في غنم ترعاها، وكانت شاة صفي، يعني غزيرة في غنمه تلك، فأراد أن يعطيها نبي الله ﷺ: فجاء السبع فانتزع ضرعها، فغضب الرجل فصك وجه جاريته، فجاء نبي الله ﷺ فذكر ذلك له، وذكر أنها كانت عليه رقبة مؤمنة وافية، قد هم أن يجعلها إياها حين صكها، فقال له\nالنبي ﷺ:\nايتني بها! فسألها النبي ﷺ:","vol":"14","page":143},{"text":"\"أتشهدين أن لا إله إلا الله؟ \"\nقالت: نعم.\n\"وأن محمدا عبد الله ورسوله؟ \"\nقالت: نعم.\n\"وأن الموت والبعث حق؟ \"\nقالت: نعم.\n\"وأن الجنة والنار حق؟ \"\nقالت: نعم.فلما فرغ قال:\n\" أعتق أو أمسك؟ \".\nقلت:أثبت هذا؟ قال: نعم، وزعموا. وحدثنيه أبو الزبير، فولدت بعد ذلك\nفي قريش.\nقلت: وهذا إسناد مرسل، ضعيف الإسناد، منكر المتن.\nأما الإسناد ففيه:\nأولًا: هو من رواية إسحاق الدبري عن عبد الرزاق، وفيها مناكير، كما ذكر\nالذهبي وغيره. انظر \"الميزان\" و\"المغني\" و\"اللسان\".\nثانيًا: عطاء شيخ ابن جريج فيه، قد ذكر المزي في \"التهذيب\" أنه روى عن (عطاء بن أبي رباح)، وهو ثقة مشهور. وعن (عطاء بن السائب)، وهو ثقة","vol":"14","page":144},{"text":"مختلط، و(عطاء بن أبي مسلم الخراساني)، وهو صدوق يهم كثيرًا، ويرسل كثيرًا ويدلس. فأيهم صاحب هذا الحديث يا ترى؟\nالذي يبدو لي - والله أعلم - أن مثل هذا الحديث المنكر لا يليق أن ينسب إلى الأول منهم، لثقته وفضله، ما دام أنه يحتمل أن يلصق باللذين دونه. ثم إن الأولى به منهما إنما هو الثالث: (عطاء الخراساني)، لأني رأيت من الأئمة من\nغمز في رواية ابن جريج عنه، فقد جاء في \"تهذيب التهذيب\":\n\"قال أبو بكر بن أبي خيثمة: رأيت في كتاب علي بن المديني: سألت يحيى بن سعيد عن حديث ابن جريج عن عطاء الخراساني؟ فقال: ضعيف. قلت ليحيى: انه يقول: اخبرني؟ قال: لا شئ،كله ضعيف، إنما هو كتاب دفعه إليه\".\nقلت: وهذا يشبه روايته عن الزهري مع أنه لم يسمع منه، ففي \"التهذيب\" (٦/٤٠٥ -٤٠٦):\n\"وقال قريش بن أنس عن ابن جريج: لم أسمع من الزهري شيئًا، إنما أعطاني جزءًا فكتبته، وأجاز لي\".\nوعلقه الذهبي في \"السير\" (٦/٣٣٢) على ابن جريج بصيغة الجزم. وذكر عن ابن معين أنه قال:\n\"ابن جريج، ليس بشيء في الزهري\".\nوقد وجّه ذلك الذهبي بقوله (٦/٣٣١):\n\"قلت: وكان ابن جريج يروي الرواية بالإجازة، وبالمناولة، ويتوسع في ذلك، ومن ثم دخل عليه الداخل في رواياته عن الزهري، لأنه حمل عنه مناولة، وهذه","vol":"14","page":145},{"text":"الأشياء يدخلها التصحيف، ولا سيما في ذلك العصر لم يكن يحدث في الخط بعدُ شكل ولا نقط\".\nهذا، فإذا ترجح أنه: (عطاء الخراساني)، فيكون مرسلًا ضعيفًا، لضعف مرسله، وإلا، فهو على كل حال ضعيف، لما عرفت من حال رواية الدبري عن عبد الرزاق.\nوأما كونه منكر المتن فذلك ظاهر جدًا من الزيادات التي جائت فيه، وإليك بيانها:\nأولًا: قوله: \"أو أمسك\"، فإنه منكر، بل باطل، فقد صحي الحديث عن جمع من الصحابة بلفظ: \"أعتقها، فإنها مؤمنة\". وقد خرجته في \"الصحيحة\" في المجلد السابع برقم (٣١٦١)، وأصحها حديث معاوية بن الحكم السلمي (١) من رواية مسلم وأصحاب \"الصحاح\" من بعده من رواية هلال بن أبي ميمونة عن عطاء بن يسار عنه.\nوهو حديث الجارية المعروف بجوابها لسؤال النبي ﷺ إياها حين سألها: \" أين الله؟ \" فأجابت بقولها: في السماء. فقال ﷺ لسيدها: \"أعتقها، فإنها مؤمنة\".\nوقد رددت فيها على يعض المبتدعة المعاصرين الذين صرحوا بتضعيف هذا الحديث، كالشيخ عبد الله الغماري ومقلديه، بل إن بعضهم غلا، فصرح ببطلانه!\nففي بحث مبسط، أرجو أن ييسر لنا نشره قريبًا (*) .\nثانيًا وثالثًا: ليس في تلك الأحاديث جملة: (الشاة الصفي، وانتزع السبع\n_________\n(١) وقد سقطت لفظة بتمامه وخرجته أيضًا في \"الإرواء\" (٢/١١٢ -١١٣) .\n(*) وقد طبع المجلد السابع بعد وفاة الشيخ رحمه الله تعالى، وهو في ثلاثة أقسام. (الناشر) .","vol":"14","page":146},{"text":"منها الضرع)، ولا جملة: (الهم) . مما يرجح أن الرواي لم يحفظ القصة، وزاد فيها على الثقات، مما يرجح أنه عطاء الخراساني - كما تقدم -. وهذا، إن سلم من الدبري!\nومع هذا كله، فقد حاول غماري حدث أن يجعل روايى ابن جريج هذه علة قادحة في صحة حديث معاوية بن الحكم المتفق على صحته عند العلماء بعلة الشذوذ، ومخالفة رواية هلال بن أبي ميمونة لرواية ابن جريج هذه! فقد أرسل إليَّ أحد الطلاب في دمشق خطابًا بتاريخ (١/٨/١٤١٥) مفاده أنه ظهر فيهم طالب علم تونسي، تبين لهم بعد لأيٍ أنه من تلامذة الشيخ عبد الله الغماري، لكثرة كلامه السيىء في أهل السنة! وطعنه في الأحاديث الصحيحة عندهم -، كحديث معاوية هذا -! وتبين من رسالته أن الغماري الحدث سلم سبيل شيخه في المكابرة وقلب الحقائق، وإلا، فهو جاهل لا يدري ما ينطق به فمه، أو يجري به قلمه! وأحلاهما مر! فقد استدل بحديث ابن جريج هذا على بطلان حديث معاوية ﵁ بقوله:\n\"وابن جريج إمام، فلا يعارضه مثل هلال، وإن تابعه من قيل فيه: صدوق\"!\nوهذا التعليل - وحده - يدل على حداثة التونسي هذا في هذا العلم الشريف وجهله به، أو أنه كشيخه في المكابرة في قلب الحقائق العلمية وإنكارها، وتفصيل ذلك فيما يلي:\nأولًا: لقد نصب الخلاف بين رواية ابن جريج ورواية هلال، موهمًا الطلاب أن شيخهما واحد هو: (عطاء بن يسار)، وبنى على ذلك أن رواية ابن جريج المرسلة أرجح لإمامته!\nوجوابي عليه: أن هذا تدليس خبيث، أو جهل فاضح، لأن (عطاء بن يسار)","vol":"14","page":147},{"text":"ليس من شيوخ ابن جريج عند أحد من أهل العلم، وإنما شيخه أحد الثلاثة الذين تقدم ذكرهم، وعلى الراجح هو: (عطاء الخراساني) المضعّف، فلا تعارض بين رواية ابن جريج ورواية هلال، لأن كلًا منهما روى ما لم يرو الآخر، وقد قال الإمام الشافعي ﵀:\n\"ليس الحديث الشاذ أن يروي الثقة ما لم يرو الثقات، وإنما هو أن يروي ما خالف الثقات\".\nهذا يقال أولًا.\nوثانيًا: هب أن شيخهما واحد، وأنه لا بد من الترجيح، فترجيحه مبني على جهله أو تجاهله الكلام الذي في رواية الدبري عن عبد الرزاق - كما تقدم!\nوثالثًا: لنفترض أن الرواية عن ابن جريج صحيحة، ولكنها خالية عن متابع أو شاهد، بخلاف رواية هلال، فلها شواهد كثيرة - كما تقدمت الإشارة إلى ذلك -، بل إن الغماري الصغير قد صرح - كما رأيت - بأن هلالًا له متابع صدوق، فترجيح رواية الثقة على ثقتين - بل على ثقات - هو قلب للحقائق العلمية التي عرف بها\nالغماريون تقليدًا لشيخهم. والله المستعان.\n<span data-type=\"title\" id=toc-6593>٦٥٦٦ </span>- (ليس من خلق الله أكثر من الملائكة، ما من شجرة تنبت إلا وملك موكل بها) .\nضعيف.\nأخرجه ابن عدي في \"الكامل\" (٣/٢٣٨)، وأبو الشيخ في \"العظمة\" (٢/٧٤٤ -٧٤٥) من طريق عبد الغفار بن حسن أبي حازم عن إسرائيل عن أبي يحيى عن مجاهد عن ابن عباس مرفوعًا.","vol":"14","page":148},{"text":"أورده ابن عدي في ترجمة أبي يحيى هذا - وهو: القتات -، وذكر الخلاف في اسمه، وحكى أقوال الأئمة فيه، وختم ترجمته بقوله:\n\"وفي حديثه بعض ما فيه، إلا أنه يكتب حديثه\". ولذا قال الحافظ:\n\"لين الحديث\".\nوعبد الغفار بن حسن، ذكره ابن حبان في \"الثقات\" (٨/٤٢١)، وقال ابن أبي حاتم عن أبيه:\n\"لا بأس به\". وقال الجوزجاني:\n\"لا يعتبر به\". وقال الأزدي:\n\"كذاب\"!\nوالشطر الأول من الحديث أخرجه البزار (٢/٤٤٩/٢٠٨٥) من حديث عبد الله بن عمرو موقوفًا عليه. وإسناده صحيح، كما قال الحافظ في \"مختصر الزوائد\" (٢/٢٦١ -٢٦٢)، وقال الهيثمي (٨/١٣٥):\n\"رواه البزار، ورجاله رجال الصحيح\".\nقلت: فلعل هذا هو أصل الحديث موقوف، رفعه بعض الضعاء. والله أعلم.\n<span data-type=\"title\" id=toc-6594>٦٥٦٧ </span>- (اللهم! أركسهما في الفتنة ركسًا، ودُعَّهما إلى النار دعًّا) .\nمنكر.\nأخرجه أحمد (٤/٤٢١)، والبزار (٢/٤٥٣/٢٠٩٣)، وأبو يعلى - كما في \"المطالب العالية\" (٤٢٢٥) -، ومن طريقه ابن حبان في \"الضعفاء\"","vol":"14","page":149},{"text":"(٣/١٠١)، وعنه ابن الجوزي في \"الموضوعات\" (٢/٢٨) من طريق يزيد بن أبي زياد عن سليمان بن عمرو بن الأحوص [عن أبي هلال العكي] عن أبي برزة قال:\nكنا مع النبي ﷺ فسمع صوت غناء، فقال:\n\"انظروا ما هذا؟ \".\nفصعدت فنظرت، فإذا معاوية وعمرو يغنيان، فجئت فأخبرت النبي ﷺ فقال:....فذكره، والسياق لابن حبان، وليس عنده: (أبو هلال العكي)، وبه\nأعله البزار، فقال عقبه:\n\"أبو هلال العكي، غير معروف\".\nوأعله ابن الجوزي بعلة أخرى، فقال:\n\"حديث لا يصح، ويزيد بن أبي زياد، كان يلقن في آخر عمره فيلقن، قال علي ويحيى: لا يحتج بحديثه. وقال ابن المبارك: ارم به. وقال ابن عدي: كل رواياته لا يتابع عليها\".\nوتعقبه السيوطي في \"اللآلي\" (١/٤٢٧) بقوله:\n\"هذا لا يقتضي الوضع ... وله شاهد من حديث ابن عباس....\".\nثم ساقه من رواية الطبراني، ولا يصح الاستشهاد به، لشدة ضعفه، أخرجه في \"المعجم الكبير\" (١١/٣٨/١٠٩٧٠) من طريق عيسى بن سوادة النخعي عن ليث عن طاوس عن ابن عباس قال: سمع رسول الله ﷺ صوت رجلين ... الحديث.","vol":"14","page":150},{"text":"قال الهيثمي في \"المجمع\" (٨/١٢١):\n\"رواه الطبراني. وفيه عيسى بن سوادة النخعي، وهو كذاب\".\nولعله خفي على السيوطي حاله، لأنه وقع عنده محرفًا إلى (عيسى بن الأسود النخعي) .\nأقول هذا من باب: (التمس لأخيك عذرًا)، وإلا، فالسيوطي متساهل معروف بذلك، ومنه أنه ساق عقبه من رواية ابن قانع في \"معجمه\" من طريق سعيد (كذا) أبي العباس التيمي: حدثنا سيف بن عمر: حدثني أبو عمر مولى إبراهيم بن طلحة عن زيد بن أسلم عن صالح شقران قال:\nبينما نحن ليلة في سفر ... الحديث نحوه، لكن فيه:\n\"فإذا هو معاوية بن رافع، وعمرو بن رفاعة بن التابوت.....\". وزاده في آخره:\n\"فمات عمرو بن رفاعة قبل أن يقدم النبي ﷺ من السفر\".\nوختم السيوطي كلامه على الحديث بقوله:\n\"فهذه الرواية أزالت الإشكال، وبينت أن الوهم وقع في الحديث الأول في لفظة واحدة وهي قوله: (ابن العاص) ... وإنما هو: (ابن رفاعة)، أحد المنافقين، وكذلك معاوية بن رافع أحد المنافقين. والله أعلم!\nقلت: يقال له: (أثبت العرش ثم انقش)، فهذه الرواية في الضعف الشديد مثل حديث ابن عباس، يكفي أن فيها: (سيف بن عمر) - وهو: التميمي صاحب \"الفتوح\" -، قال الذهبي في \"المغني\":","vol":"14","page":151},{"text":"\"متروك باتفاق\".\nوالرواي عنه (سعيد) محرف ... صوابه: (شعيب) - هو: ابن إبراهيم -، ففي ترجمته ساق حديثه هذا ابن عدي في \"الكامل\" (٤/٤) وقال:\n\"ليس بذلك المعروف، ومقدار ما يرويه من الحديث فيه بعض النكرة\". وقال الذهبي:\n\"هو رواية كتب (سيف)، فيه جهالة\".\nواغتر بكلام السيوطي الشيخ الأعظمي، فقال في تعليقه على \"كشف الأستار\":\n\"والصواب أن الحديث حسن، وأن اللذين كانا ينشدان: معاوية بن رافع وعمرو بن رفاعة، وهما منافقان....\".\nوجهل أو تجاهل مانقله ابن الجوزي وغيره عن الأئمة من جرحه، وقول الذهبي في حديثه هذا:\n\"غريب منكر\".\n<span data-type=\"title\" id=toc-6595>٦٥٦٨ </span>- (لو أدركني هذا، لأسلم. يعني: سويد بن عامرٍ المصطلقي) .\nمنكر.\nأخرجه البزار (٣/٤/٢١٠٥)، والدولابي في \"الكنى\" (١/٨٩)، والطبراني في \"المعجم الكبير\" (١٩/٤٣٢/١٠٤٩) من طريق يعقوب بن محمد الزهري: ثنا يزيد بن عمرو بن مسلم الخزاعي: حدثني أبي عن أبيه قال:\nكنت عند رسول الله ﷺ، فأنشده قول سويد بن عامر المصطلقي:","vol":"14","page":152},{"text":"لا تأمننَّ وإن أمسيت في حرم * * * إن المنايا بجنبي كل إنسان\nواسلك طريقك [تمش] غير مختشع * * * حتى تلاقي ما يمني لم الماني\nوكل ذي صاحب يومًا مفارقه * * * وكل زاد وإن أبقيته فامي\nوالخير والشر مقرونان في قرنٍ * * * كل ذاك يأتيك الجديدان\nفقال رسول الله ﷺ:.... (فذكر الحديث)، فبكى أبي، فقلت: يا أبتاه! ما يبكيك من مشرك مات في الجاهلية؟ فقال أبي: ما رأيت من مشرك خيرًا من سويد.\nوعزاه الحافظ في \"الإصابة\" لابن السكن - أيضًا - وابن شاهين وابن الأعرابي وابن مندة من هذا الوجه، وقال:\n\"وأشار ابن السكن إلى أن يعقوب بن محمد تفرد به\".\nقلت: وسكت عنه، وكأنه لشهرة ضعفه، وقد قال في \"التقريب\":\n\"مشهور، قوَّاه أبو حاتم مع تعنته في الرجال، وضعفه أبو زرعة وغيره، وهو الحق، ما هو بحجة\".\nقلت: وشيخه يزيد بن عمرو بن مسلم الخزاعي وأبوه، لم أجد من ترجمهما.\nوقال الهيثمي في \"المجمع\" (٨/١٢٦):\n\"رواه الطبراني والبزار عن يعقوب بن محمد الزهري عن شيخ مجهول، وهو مردود بلا خلاف\".","vol":"14","page":153},{"text":"<span data-type=\"title\" id=toc-6596>٦٥٦٩ </span>- (كان لا يفسَّرُ شيئًا من القرآن برأيه إلا آيا بعددٍ، علَّمهنّ إياه جبريل) .\nضعيف.\nأخرجه أبو يعلى في \"مسنده\" (٨/٢٣/١٧٢) من طريق معن القزاز عن فلان ابن محمد بن خالد عن هشام بن عروة عن أبيه عن عائشة مرفوعًا.\nوأخرجه البزار (٣/٣٩/٢١٨٥) من طريق محمد بن خالد بن عَثمة: ثنا حفص - أظنه: ابن عبد الله - عن هشام به.\nقلت: كذا وقع عندهما، لم ينضبط اسم الراوي عن هشام.\nولذا قال الهيثمي (٦/٣٠٣):\n\"رواه أبو يعلى والبزار بنحوه، وفيه راوٍ لم يتحرر اسمه عند واحد منهما، وبقية رجاله رجال الصحيح\".\nقلت: قد تحرر اسمه عند غيرهما، فأخرجه ابن جرير في \"التفسير\" (١/٢٩) من طريق محمد بن يزيد الطرسوسي قال: أخبرنا معن عن جعفر بن خالد به.\nوأخرجه من طريق ابن عثمة قال: حدثني جعفر بن محمد الزبيدي قال:\nحدثني هشام بن عروة.... فاتفقت هاتان الروايتان على تسمية الرواي عن هشام بـ: (جعفر)، واختلفتا\nفي اسم الأب، فمعن سماه: (خالدًا)، وابن عثمة سماه: (محمدًا)، والخطب في هذا سهل، فالأول نسبه لجده، وقد بين ذلك الإمام البخاري فقال في \"التاريخ","vol":"14","page":154},{"text":"الكبير\" (١/٢/١٨٩ -١٩٠):\n\"جعفر بن خالد بن الزبير بن العوام القرشي الأسدي. قال لي خالد بن مخلد: حدثنا جعفر بن محمد بن خالد بن الزبير....وقال معن: جعفر بن خالد\".\nولم يذكر فيه جرحًا ولا تعديلًا، وكذلك سكت عنه ابن أبي حاتم، بعد أن ذكره برواية الثلاثة: معن بن عيسى، وخالد بن مخلد، وابن عثمة.\nوأما ابن حبان فذكره في \"الثقات\" (٦/١٣٣) برواية خالد بن مخلد.\nوخالفه البخاري فذكره في \"الضعفاء\"، كما في \"المغني\" للذهبي، وقال:\n\"لا يتابع في حديثه\"، كما في \"الميزان\"، وقال:\n\"قال الأزدي: منكر الحديث\".\nوأقره الحافظ في \"اللسان\"، وزاد عليه ابن حبان في \"الثقات\".\nوفاتهما قول الطبري - بعد أن بين معنى الحديث وتأويله - (١/٣٠):\n\"هذا مع ما في الخبر من العلة التي في إسناده التي لا يجور معها الاحتجاج به لأحد عَلِم صحيح سند الآثار وفاسدها في الدين، لأن راويه ممن لا يعرف في أهل الآثار، وهو: جعفر بن محمد الزبيري\".\nوتبعه الحافظ ابن كثير في مقدمة \"تفسيره\" (١/٦):\n\"حديث منكر غريب\".\nثم أعله بـ: (جعفر بن محمد الزبيري)، وقول البخاري المذكور في \"الميزان\"، وقول الأزدي، وقال:","vol":"14","page":155},{"text":"\" وتكلم عليه الإمام أبو جعفر بما حاصله: أن هذه الأبيات مما لا يعلم إلا بالتوقيف عن الله تعالى مما وقفه عليها جبريل. وهذا تأويل صحيح، لو صح الحديث ... \".\nوأما الشيخ أحمد شاكر فمال ﵀ إلى تقويته متشبثًا:\nأولًا: بأن البخاري لم يذكره في \"الضعفاء\".\nُثانيًا: ذكر البخاري إياه في \"التاريخ\" دون جرح أمارةُ توثيق عنده.\nثالثًا: توثيق ابن حبان إياه. قال:\n\"وهذان - يعني: الآخرين - كافيان في الاحتجاج بروايته\"!\nقلت: توثيق ابن حبان تساهله معروف، وقد تكلمنا عليه مرارًا، والشيخ ﵀ واسع الخطو في الاعتداد به.\nوما ذكره عن عدم جرح البخاري فليس على إطلاقه، لا سيما بالنسبة لكتابه الذي لا نعرفه إلا فيما ينقله العلماء: \"الضعفاء الكبير\"، وها هو المثال بين يديك، فهذا جعفر، قد أورده في \"الضعفاء\" - كما تقدم نقله عن الذهبي -،\nوالظاهر أن الشيخ لم يقف عليه. ولكن ليس مثل هذا التضعيف مخصصًا بـ \"الضعفاء الكبير\"، ففي \"الضعفاء الصغير\" نحوه، ويحضرني الآن مثال واحد، فقد أورده فيه (٢٧٦/٣٥١ - هندية)، كما أورده في \"التاريخ\" أيضًا (٤/\n١/٣٣٧)، وهو ثقة. وقد قال فيه أبو حاتم:\n\"أدخله البخاري في \"الضعفاء\"، فيحول عنه\".","vol":"14","page":156},{"text":"<span data-type=\"title\" id=toc-6597>٦٥٧٠ </span>- (لما نزلت هذه الآية: ﴿وآتِ ذا القُربى حقَّه﴾، دعا رسول الله ﷺ فاطمة فأعطاها فدك) .\nموضوع.\nأخرجه البزار (٣/٥٥/٢٢٢٣) من طريق أبي يحيى التيمي:\nثنا فضيل بن مرزوق عن عطية عن أبي سعيد قال:....فذكره، وقال:\n\" لا نعلم رواه إلا أبو سعيد، ولا حدث به عن عطية إلا فضيل. ورواه عن فضيل أبو يحيى، وحميد بن حماد وابن أبي الخوار\".\nقلت: وهذا إسناد ضعيف، عطية - وهو: العوفي -، ضعيف مدلس تدليسًا خبيثًا، كما كنت بينته في المجلد الأول تحت الحديث (٢٤) .\nوأبو يحيى التيمي - اسمه: (إسماعيل بن إبراهيم الأحول) -: شيعي، قال الذهبي في \"المغني\":\n\"مجمع على ضعفه\".\nلكنه قد توبع من حميد، كما ذكر البزار وغيره - كما يأتي -، ووقع في \"كشف الأستار\": (حميد بن حماد وابن أبي الخوار)، وأنا أظن أن الواو في: (وابن) مقحمة من بعض النساخ، فإنه (حميد بن حماد بن أبي الخوار) - كما في\n\"التهذيب\" وغيره من كتب الرجال -، وهو ضعيف، ومن الغريب أن هذا الإقحام نفسه وقع في \"مختصر الزوائد\" المطبوع (٢/٩٠)، وجاء عقبه قول الحافظ:\n\"قلت: هما ضعيفان\".\nوهذا مما يؤكد الإقحام، لأنه يعني أبا يحيى وحميدًا هذا، وإلا، كانوا ثلاثة فتأمل. وعلى الصواب وقع في \"تفسير ابن كثير\" (٣/٣٦) .","vol":"14","page":157},{"text":"وتابعهما سعيد بن خيثم، وهو صدوق، لكن الطريق إليه ليَّن، فقال أبو يعلى في \"مسنده\" (١٠٧٥ و١٤٠٩): قرأن على الحسين بن يزيد الطحان هذا الحديث فقال: هو ما قرأن على سعيد بن خيثم عن فضيل به.\nوالطحان هذا، ليَّن الحديث - كما في \"التقريب\" -.\nوتابعه علي بن عابس عن فضيل به.\nأخرجه ابن عدي (٥/١٩٠) في ترجمة علي هذا وقال:\n\"يروي أحاديث غرائب، وهو مع ضعفه يكتب حديثه\".\nوقال الذهبي في \"الميزان\" عقب حديثه هذا:\n\"قلت: هذا باطل، ولو كان وقع ذلك، لما جاءت فاطمة ﵂ تطلب شيئًا هو في حوزتها وملكها، وفيه غير علي من الضعفاء\"، كأنه يشير إلى: (عطية) .\nوقال الحافظ ابن كثير - بعد أن ساقه من طريق البزار -:\n\"وهذا الحديث مشكل - لو صح إسناده -، لأن الآية مكية، و(فدك) إنما فتحت مع خيبر سنة سبع من الهجرة، فكيف يلتئم هذا مع هذا؟ فهو إذن حديث منكر، والأشبه أنه من وضع الرافضة. والله أعلم\".\nقلت: وفي كلام الذهبي المتقدم إشارة إلى قصة مجيء فاطمة ﵂ بعد وفاة أبيها ﷺ إلى أبي بكر الصديق ﵁ - تسأله نصيبها مما ترك ﷺ من خيبر و(فدك)، واحتج ﵁ بقوله ﷺ:\n\"لا نورث، ما تركنا صدقة\".","vol":"14","page":158},{"text":"متفق عليه من حديث عائشة ﵂، وفي معناه أحاديث، فانظر \"الصحيحة\" (٢٠٣٨)، و\"مختصر الشمائل\" (٣٣٦ -٣٤٢) .\n(تنبيه): لم يعز الهيثمي هذا الحديث في \"المجمع\" للبزار، وإنما قال (٧/٤٩):\n\"رواه الطبراني، وفيه عطية العوفي، وهو ضعيف متروك\".\nوأنا أظن أن عزوه للطبراني وهم، فإني لم أره في \"المعجم الكبير\" - وهو المراد عند الإطلاق -، ولا عزاه إليه أحد كالسيوطي في \"الدر\" (٤/١٧٧)، ولعله أراد أن يقول: \"البزار\" فسبقه القلم فقال: \"الطبراني\"! أو: هو من أوهام\nالنساخ.\nوقد عزاه السيوطي للبزار وأبي يعلى وابن أبي حاتم وابن مردويه عن أبي سعيد. ولابن مردويه عن ابن عباس. ولهل ذكر ابن عباس من تخاليطه (عطية) أو من بعض الضعفاء دونه. والله أعلم.\n<span data-type=\"title\" id=toc-6598>٦٥٧١ </span>- (في قول الله: ﴿وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾ قال: لو أن رجلًا همَّ فيه (يعني: المسجد الحرام) بسيئة وهو بـ (عدن أبين)، لأذاقه الله عذابًا أليمًا) .\nموقوف.\nأخرجه أحمد (١/٤٢٨ و٤٥١)، والبزار (٣/٦٠/٢٢٣٦ - الكشف)، وأبو يعلى (٩/٥٣٨٤)، والطيري (١٧/١٠٤)، والحاكم (٢/٣٨٨) من طريق يزيد بن هارون: أبنا شعبة عن السدي عن مرة عن عبد الله - قال","vol":"14","page":159},{"text":"شعبة: رفعه، وأنا لا أرفعه.\nكذا قالوا جميعًا، إلا الحاكم فليس عنده: \" وأنا لا أرفعه\". وقال:\n\"صحيح على شرط مسلم\". ووافقه الذهبي.\nوقال ابن كثير عقب عزوه إياه لابن أبي حاتم وأحمد:\n\"قلت: هذا الإسناد صحيح على شرط البخاري، ووقفه أشبه من رفعه، ولهذا صمم شعبة على وقفه من كلام ابن مسعود، وكذلك رواه أسباط وسفيان الثوري عن السدي عن مرة عن ابن مسعود موقوفًا. والله أعلم\".\nقلت: رواية الثوري أسندها الطبري والحاكم من طريقين عنه به موقوفًا. ولفظ الطبري:\n\" ما من رجل يهم بسيئة، فتكتب عليه، ولو أن رجلًا بـ (عدن أبين) همّ أن يقتل رجلًا بهذا البيت، لأذاقه الله من العذاب الأليم\".\nوذكره السيوطي في \"الدر\" (٤/٣٥١) من رواية سعيد بن منصور والطبراني عن ابن مسعود موقوفًا بلفظ:\n\"من هم بخطيئة لم يعملها في سوى البيت، لم تكتب عليه حتى يعملها، ومن هم بخطيئة في البيت، لم يمته الله من الدنيا حتى يذيقه من عذاب أليم\".\nوسكت السيوطي عنه، فما أحسن! فإنه عند الطبراني (٩/٢٥٣/٩٠٧٨) من طريق الحكم بن ظُهير عن السدي به.\nوابن ظهير هذا، متروك - كما قال الهيثمي (٧/٧٠)، والحافظ في \"التقريب\" -،","vol":"14","page":160},{"text":"فالعمدة على رواية الثوري المتقدمة. ولا سيما وقد تابعه أسباط - وهو: ابن نصر الهمداني -، وهو صدوق كثير الخطأ من رجال مسلم، فيستشهد به، ولكني لم أجد الآن من أسنده عنه، ومهما يكن من أمر، فما قاله ابن كثير: إن الوقف أشبه. هو المختار، وقد أشار إلى ذلك الحافظ في \"الفتح\" (١١/٣٢٨) .\nوأما قول ابن كثير في الإسناد المرفوع:\n\" إنه على شرط البخاري\"!\nفهو خطأ، لعله سبق قلم منه، وإن سكت عليه الشيخ أحمد شارك ﵀ (٦/٦٥ -٦٦)، والصواب أنه على شرط مسلم - كما قال الحاكم -لولا الوقف، فإن: (السدي) - وهو: الكبير، واسمه: إسماعيل بن عبد الرحمن -، لم يخرج له\nالبخاري، على أنه قد ضعف، وأوده الذهبي في \"المتكلم فيهم بما لا يوجب الرد\"، وقال (٦٩/٣٦):\n\"روى له مسلم متابعة، وثقه بعضهم، وقال أبو حاتم: لا يحتج به (١)، وقال أبو زرعة: لين\". وقال الحافظ في \"التقريب\":\n\"صدوق يهم\".\nإذا عرفت ما سلف، فقد تعقب الشيخ أحمد كلام ابن كثير المتقدم بقوله:\nوهذا تحكم من شعبة ثم من ابن كثير، وكلمة يزيد بن هارون التي رواها ابن أبي حاتم كلمة حكيمة، وإشارة دقيقة، يريد أن شعبة قد حكى رفعه عن شيخه، فهو قد رفعه رواية، وإن وقفه رأيًا، والرفع زيادة من ثقة، فتقبل، ونحن نأخذ عن\n_________\n() الأصل: \"بقوله\"، والتصحيح من \"الجرح والتعديل\" (١/١/١٨٥)، و\"المغني\".","vol":"14","page":161},{"text":"الرواي روايته، ولا نتقيد برأيه، وأما أن غير شعبة رواه موقوفًا، فلا يكون علة للمرفوع، والرفع زيادة ثقة، كما قلنا\".\nقلت: وهذا كلام وجيه من عالم تحرير، إلا أن قوله: \"والرفع زيادة من ثقة فتقبل\" ليس على إطلاقه عند الحفاظ النقاد - كما هو محقق في علم المصطلح -، وإن كان الشيخ ﵀ مال في تعليقه على \"اختصار علوم الحديث\" لابن كثير (ص ٦٧ -٦٨) أنها مقبولة على الإطلاق، ولا يخفى على المحققين في هذا العلم الشريف ما في ذلك من تعطيل نوع هام من علوم الحديث، وهو (الحديث الشاذ) الذي ذكروا في تعريفه قول الإمام الشافعي:\n\" هو أن يروي الثقة حديثًا يخالف ما روى الناس، وليس من ذلك أن يروي ما لم يروه غيره\".\nوعلى هذا قامت كتب (العلل) مثل: كتاب ابن أبي حاتم، وكتاب الدارقطني وغيرهما من الحفاظ، فكم من أحاديث رواها الثقات أعلوها بمخالفتهم لم هو أحفظ أو أوثق أو أكثر عددًا! وهذا مما لا مناص منه لكل باحث عارف نقاد، وكأن الشيخ ﵀ شعر بهذا في نهاية تعليقه المشار إليه، فختمه بقوله:\n\"نعم، قد يتبين للناظر المحقق من الأدلة والقرائن القوية أن الزيادة التي زادها الرواي الثقة زيادة شاذة، أخطأ فيها، فهذا له حكمه، وهو من النادر الذي لا تبنى عليه القواعد\"!\nقلت: ولذلك، فإني أقول:\nإن زيادة الرفع هنا شاذة غير مقبولة، للأسباب التالية:","vol":"14","page":162},{"text":"الأول: أن شعبة الذي روى الرفع عن شيخه (السدي)، لو أنه شك صراحة في الرفع، لكان ذلك من دواعي التوقف في قبول الرفع، فكيف وهو يقول: \"وأنا لا أرفعه\"؟! فينبغي على الباحث المحقق أن يقف قليلًا، ويتسائل عن السبب الذي حمل شعبة عليه، فإن مما لا شك فيه عارف بفضل شعبة وإمامته في هذا العلم أنه ما كان ليقول ذلك، لولا أنه بدا له شيء من الشك في رفع شيخه للحديث، فأوقفه هو من عنده، خشية أن يقول على رسول الله ﷺ ما لم يقل، ولعل من ذلك الضعف الذي في شيخه - كما سبق الإشارة إليه -.\nالثاني: لو أن شعبة لم يوقفه، وروى الحديث عن شيخه مرفوعًا على الجادة ثم خالفه سفيان الثوري فأوقفه - كما تقدم -، لكان الوقف هو الراجح، لأن سفيان أحفظ من شعبة اتفاقًا، وباعتراف شعبة نفسه، فكيف وقد أوقفه أسباط بن نصر أيضًا؟ فكيف وقد جزم به شعبة؟!\nالثالث: مخالفة الرفع لعموم الأحاديث القاطعة بأنه لا مؤاخذة على الهم بالسيئة، وإنما على العمل بها، وهي كثيرة معروفة، منها قوله ﷺ: \"إن الله تجاوز عن أمتي ما حدثت به أنفسها، ما لم تتكلم أو تعمل به\".\nمتفق عليه، وهو مخرج في \"الإرواء\" (٢٠٦٢) .\nولذلك اختار الإمام الطبري في تفسير الآية أن المراد بها المعصية، فقال بعد أن ساق الأقوال في تفسيرها، ومنها حديث ابن مسعود مرفوعًا وموقوفًا:\n\"فتأويل الكلام: ومن يرد في المسجد الحرام بأن يميل بظلم، فيعصي الله فيه، نذقه يوم القيامة من عذاب موجع له\".\nفقوله: \"فيعصي الله فيه\"..فيه إشارة قوية إلى عدم اعتداده بالمرفوع من","vol":"14","page":163},{"text":"الحديث، فهو موافق لتصريح ابن كثير المتقدم بأن وقفه أشبه. وهذا هو الذي بدا لي في هذا التخريج. والله ولي التوفيق، وهو الهادي إلى أقوم طريق.\n<span data-type=\"title\" id=toc-6599>٦٥٧٢ </span>- (لو وججت أنها في قلب كل إنسان من أمتي. يعني: ﴿يس﴾،\nوفي رواية: ﴿تبارك الذي بيده الملك﴾ .\nضعيف.\nأخرجه البزار (٢/٨٧/٢٣٠٥): حدثنا سلمة بن شبيب: ثنا إبراهيم بن الحكم بن أبان عن أبيه عن عكرمة عن ابن عباس قال: قال النبي ﷺ:....فذكره بالرواية الأولى.\nوأخرجه الطبراني في \"المعجم الكبير\" (١١/٢٤١/١١٦١٦): حدثنا محمد بن الحسين بن عجلان: ثنا سلمة بن شبيب بالرواية الأخرى.\nوقال البزار:\n\"لا نعلمه يروى إلا عن ابن عباس بهذا الإسناد، و(إبراهيم) لم يتابع على أحاديثه، على أنه قد حدق عنه أهل العلم\".\nقلت: قال الذهبي في \"المغني\":\n\"تركوه، وقلَّ من مشّاه على ضعفه\".\nقلت: وقد توبع من مثله، فقال حفص بن عمر العدني: حدثني الحكم بن أبان بالرواية الثانية.\nأخرجه الحاكم (١/٥٦٥)، وقال:\n\"إسناد صحيح\"! ورده الذهبي بقوله:","vol":"14","page":164},{"text":"\"قلت: حفص واهٍ\".\nوالحديث أورده السيوطي في \"الدر\" (٥/٢٥٦) من رواية البزار بالرواية الأولى و(٦/٢٤٦) من رواية عبد بن حميد في \"مسنده\" والطبراني والحاكم وابن مردويه بالرواية الأخرى.\nولم يذكر منهما ابن كثير إلا هذه. وقال (٣/٣٩٥):\n\"هذا حديث غريب، وإبراهيم ضعيف\".\nوكذلك فعل الهيثمي في \"المجمع\" خلافًا لقاعدته، فقال (٧/١٢٧):\n\"رواه الطبراني، وفيه إبراهيم بن الحكم بن أبان وهو ضعيف\".\nفلم يتعرض لذكر رواية البزار البتة، لا هنا، ولا في تفسير سورة ﴿يس﴾ ! فقد فاتته، ولذلك لم يعلق الشيخ حبيب الأعظمي على \"كشف الأستار\" بشيء، لأنه لم يجد كلام الهيثمي عليه لينقله، وذلك مبلغ تحقيقه المزعوم!\nوقد يلاحظ القراء معي أن البزار تفرد بذكر سورة ﴿يس﴾ مكان سورة ﴿تبارك﴾، دون سائر الحفاظ الذين خرجوه، فأخشى أن يكون ذلك من أوهامه التي أشاروا إليها في ترجمته، ومن أولئك الحفاظ عبد بن حميد - كما تقدم في\nتخريج السيوطي -، فقال ابن حميد في \"مسنده\" (١/٥٢٥/٦٠١): حدثنا إبراهيم ابن الحكم به، وزاد في أوله:\nأن ابن عباس قال لرجل: ألا أطرفك بحديث تفرح به؟ قال الرجل: بلى يا ابن عباس! رحمك الله، قال:\nاقرأ: ﴿تبارك الذي بيده الملك﴾، واحفظها، وعلمها أهلك وجميع ولدك،","vol":"14","page":165},{"text":"وصبيان بنيك، وجيرانك، فإنها المنجية، وهي المجادلة التي تجادل وتخاصم يوم القيامة عند ربها لقارئها، وتطلب له إلى ربها أن ينجيه من النار إذ كانت في جوفه، وينجي الله بها صاحبها من عذاب القبر. قال إبراهيم: قال أبي ... (فذكر\nالحديث) .\nولاحظوا أيضًا أن مدار رواية البزار على شيخه (سلمة بن شبيب) - وهو ثقة من شيوخ مسلم -، وتابعه عنه شيخ الطبراني (محمد بن الحسين بن عجلان)، لكن خالفه في تسمية السورة - كما رأيت، وهو ثقة أيضًاَ، كما قال الخطيب في ترجمته في \"التاريخ\" (٢/٢٢٧) -، فروايته أرجح، لموافقتها لرواية الآخرين.\nو(عجلان) ... جده الأعلى، فإنه: (محمد بن الحسين بن إبراهيم بن زياد ابن عجلان أبو شيخ الأصبهاني)، هكذا ساق نسبه الخطيب، وكذا أبو نعيم في \"أخبار أصبهان\" (٢/٢٢٧)، وذكروا أن وفاته كانت سنة (ست وثمانين\nومئتين)، ووقعت في كتاب \" شيوخ الطبراني\" للشيخ الفاضل صاحبنا حماد الأنصاري (٢٧٧/٥٣٨) سنة (٢٧٦) هكذا بالرقم.. فيصحح، كما فاته توثيق الخطيب ... فيستدرك، لأنه مهم.\n<span data-type=\"title\" id=toc-6600>٦٥٧٣ </span>- (كَانَ سُلَيمانُ نبيُّ اللهِ إذَا صَلَّى، رأى شجرة نابتة بين يديه، فيقول لها ما اسمك؟ فتقول كذا، فيقول لأي شيء أنت؟ فإن كانت تُغْرَسُ، غُرسَت، وإن كان لدواءٍ كُتبتْ.\nفبينما هو يصلي ذاتَ يَومٍ، إذ رأى شجرةً بين يديه، فقال لها: ما اسمك؟ قالت: (الخرنوب)، قال: لأي شيء أنت؟ قالت: لخراب هذا البيت، فقال سليمان: اللهم عمِّ على الجن موتي؛ حتى يعلم الإنس","vol":"14","page":166},{"text":"أن الجن لا يعلمون الغيب، فنَحَتَها عصا، فتوكَّأ عليها حولا ميتًا، والجن تعمل، فأكلتها الأرضة، فسقط، (فتبينت الإنس أن الجن لو كانوا يعلمون الغيب ما لبثوا حولا في العذاب المهين) . قال: وكان ابن عباس يقرأها كذلك. قال: فشكرت الجن للأرضة، فكانت تأتيها بالماء) .\nضعيف.\nأخرجه ابن جرير الطبري في \"التفسير\" (٢٢/٥١) والحاكم (٤/١٩٧ و٤٠٢)، والبزار (٣/١٠٦/٢٣٥٥)، والطبراني في \"المعجم الكبير\" (١١/٤٥١ -٤٥٢) من طريق إبراهيم بن طهمان عن عطاء بن السائب عن سعيد بن\nجبير عن ابن عباس عن النبي ﷺ قال: ... فذكره. وقال الحاكم في الموضعين:\n\"صحيح الإسناد\". ووافقه الذهبي.\nوأما ابن كثير فقال في \"التفسير\" (٣/٥٢٩):\n\"حديث مرفوع غريب، وفي صحته نظر\".\nقلت: وعلته: (عطاء بن السائب)، فإنه كان اختلط، وإبراهيم بن طهمان لم يذكر في جملة الذين سمعوا منه قبل الاختلاط. ثم قال ابن كثير:\n\"وهكذا رواه ابن أبي حاتم من حديث إبراهيم بن طهمان به. ورفعُه في غرابة ونكارة، والأقرب أن يكون موقوفًا، وعطاء بن أبي مسلم الخراساني (كذا، ولعله سبق قلم، أو خطأ من الناسخ)، له غرابات، وفي بعض حديثه نكارة\".\nقلت: والوقف الذي استغربه ابن كثير هو الصحيح عن ابن عباس، فقد جاء عن ثقتين آخرين عن عطاء بن السائب عن سعيد بن جبير عنه.\nأحدهما: جرير - وهو: ابن عبد الحميد - عنه مختصرًا، وليس فيه قراءة ابن","vol":"14","page":167},{"text":"عباس للآية.\nأخرجه الحاكم (٢/٤٢٣)، وقال:\n\"صحيح الإسناد\". ووافقه الذهبي. وهو كما قالا، إن جرير سمعه منه قبل الاختلاط.\nوالآخر: سفيان بن عيينة عن عطاء به.\nأخرجه البزار (٢٣٥٦): حدثنا أحمد بن أبان: ثنا سفيان بن عيينة ...\nقلت: وهذا إسناد صحيح، فقد ذكروا في ترجمة (عطاء) أن ابن عيينة سمع منه قبل الاختلاط وبعده، ولكنه اتقاه في الاختلاط واعتزله، ولذلك قال أحمد:\n\"سماعه من مقارب\".\nوإنما مما يرجح الوقف أن عطاء بن السائب قد تابعه على وقفه سلمة بن كهيل عن سعيد بن جبير عن ابن عباس به، دون الآية أيضًا.\nأخرجه الحسين المروزي في زياداته على \"زهد ابن المبارك\" (ص ٣٧٨/١٠٧٢) .\nقلت: وإسناده جيد، رجاله ثقات رجال مسلم، غير عبد الجبار بن عباس الهمداني، وهو صدوق.\nوكذلك رواه أسباط عن السدي - في خبر ذكره - عن أبي مالك وعن أبي صالح عن ابن عباس، وعن مرة الهمداني عن ابن مسعود، وعن أناس من أصحاب رسول الله ﷺ قال:....فذكره.","vol":"14","page":168},{"text":"قلت: وأسباط - هو ابن نصر الهمداني، وهو -، صدوق كثير الخطأ، يغرب - كما في \"التقريب\" -. وحديثه ليس صريحًا في الرفع، بل إن ظاهره الوقف.\nوالله ﷾ أعلم.\nومع عدم ثبوت القراءة المذكورة في الحديث عن ابن عباس، لا مرفوعًا ولا موقوفًا، فهي مع ذلك مخالفة لنصها المتواتر في المصحف ﴿فلما خر تبينت الجن أن لو كانوا يعلمون الغيب ما لبثوا في العذاب المهين﴾ . [سبأ: ١٤] .\nولذلك جزم بعض المحققين من علماء التفسير بشذوذها، مثل: أبي حيان التوحيدي (٧/٢٦٨)، والآلوسي (٢٢/١٢٣)، وابن كثير - وقد سبق كلامه -، وخالف الإمام القرطبي، فقال في \"تفسيره\" (١٤/٢٧٩) بصحتها!\nوفي الختام: لا بد لي من التنبيه على خطأين اثنين:\nأحدهما: أن ناسخ أو طابع \"كشف الأستار\" ساق الآية في حديث ابن عباس بنصها الوارد في المصحف، إلا في الكلمة الأولى منها: (فتبينت)، وصوابها: ﴿فلما خرَّ تبينت﴾ وهذا خطأ، وفي اعتقادي أن الذي حمله على\nذلك إنما هو ظنه أن الرواي أخطأ في تلاوتها، فصححها دون أن ينتبه أنه أفسد الحديث، لأن هذا التصحيح لا يتناسب مع قوله في الحديث: \"وكان ابن عباس يقرأها كذلك\"، فقراءته حسب الرواية على وجه آخر غير ما في المصحف، على أن الذي في المصحف: ﴿تبينت﴾ ... ليس: ﴿فتبينت﴾ - كما ذكرت -، وغفل عن ذلك محققه الشيخ حبيب الرحمن الأعظمي فقال:\n\"نظم القرآن في المصحف كما هنا\"!! ثم ساق الآية كما جاءت في الحديث نقلًا عن \"الزوائد\" (٨/٢٠٨) . ويعني: \"مجمع الزوائد\".","vol":"14","page":169},{"text":"والخطأ الآخر: أن الشيخ الأعظمي علق على رواية إبراهيم بن طهمان المرفوعة بقوله: \"أخرجه ابن المبارك ... عن ابن عباس مرفوعًا (ص ٣٧٨) \"!\nوهذا خطأ، فإنما أخرجه موقوفًا - كما سبق -.\nثم أكد الخطأ بتعليقه على رواية سفيان بن عيينة الموقوفة بقوله:\n\"قال الهيثمي: رواه الطبراني والبزار بنحوه مرفوعًا وموقوفًا، وفيه عطاء، قد اختلط، وبقية رجالهما رجال الصحيح (٨/٢٠٧)، قلت: تابع عطاءً سلمةُ بن كهيل عند ابن المبارك\".\nقلت: سلمة بن كهيل روايته موقوفة فقط -، كما تقدم، وسبقت الإشارة إليه آنفًا -، وتعقيب الشيخ على كلام الهيثمي يوهم أنه رواها مرفوعًا وموقوفًا! فتأمل.\n<span data-type=\"title\" id=toc-6601>٦٥٧٤ </span>- (لما أوحيَ إليّ - أو: نبّئتُ، او كلمة نحوها -، جعلت لا أمرُ بحجرٍ لا شجرٍ إلا قال: السلام عليك يا رسول الله!) .\nمنكر أوله.\nأخرجه البزار (٣/١٦٦ -١٦٧): حدثنا عبد الله بن شبيب:\nثنا أيوب بن سليمان بن بلال: ثنا ابن أبي أويس -يعني: أبا بكر - عن سليمان ابن بلال عن يحيى بن سعيد عن الزهري عن عروة عن عائشة قالت: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، قال الهيثمي في \"المجمع\" (٨/٢٦٠):\n\"رواه الطبراني عن شيخه عبد الله بن شبيب، وهو ضعيف\".\nفأقول: لقد أخطأ فيه (ابن شبيب) هذا إسنادًا ومتنًا.","vol":"14","page":170},{"text":"أما الإسناد: فقد رواه زيج بن الحريش: ثنا يحيى بن سعيد عن شعبة عن سماك بن حرب عن جابر بن سمرة مرفوعًا بلفظ:\n\"إني لأعرف حجرًا كان يسلّم عليَّ قبل أن أُبعث\".\nأخرجه الطبراني في \"المعجم الكبير\" (٢/٢٤٤/١٩٠٧)، و\"الأوسط\" (٢٢٠٦ - بترقيمي)، و\"الصغير\" (رقم ١٨٥ -الروض)، ومن طريقه أبو نعيم في \"أخبار أصفهان\" (١/١٠٨) و\"دلائل النبوة\" (ص ٣٤١) قال: ثنا أحمد\nابن محمد بن سعيد المعيني الأصبهاني: ثنا زيد بن الحريش به. وقال الطبراني:\n\"لم يروه عن شعبة إلا يحيى بن سعيد، ولا رواه عن يحيى إلا زيد بن الحريش، - زاد في \"الصغير\": - ولا كتبناه إلا عن المعيني\".\nقلت: وهو ثقة - كما قال أبو نعيم -، ومن فوقه ثقات رجال مسلم، غير (زيد ابن الحريش)، وقد وثقه ابن حبان (٨/٢٥١) وقال:\n\"حدثنا عنه عبد الله بن أحمد بن موسى القاضي عبدان. ربما أخطأ\".\nقلت: عبدان حافظ ثقة معروف، وقد روى عنه (المعيني) هذا - كما ترى -، كما روى عنه (إبراهيم بن يوسف الهِسنجاني) - كما ذكر ابن أبي حاتم -، وإبراهيم قال في \"السير\" (١٤/١١٦): [الإمام الحافظ المجوَّد]، فهؤلاء ثلاثة من الثقات رووا عنه مع توثيق ابن حبان، فلا التفات بعد ذلك إلى قول ابن القطان، فيه:\n\"مجهول الحال\" - كما حكاه في \"اللسان\" -، فالإسناد جيد.\nوأما المتن: فقد صدَّره بقوله: \"لما أوحي إلي\"، وإنما كان ذلك قبل الوحي،","vol":"14","page":171},{"text":"كما حدث في حديث (ابن الحريش): \"قبل أن أبعث\"، وكذلك رواه إبراهيم بن طهمان: ثني سماك بن حرب به.\nرواه مسلم (٧/٥٨)، وابن حبان (٦٤٤٨) وغيرهما. وهو مخرج في \"الروض النضير\" من طريق يحيى بن أبي بكير: ثنا إبراهيم بن طهمان به.\nويحيى ثقة من رجال الشيخين، وقد خالفه من هو دونه ثقة وحفظًا، فقال أبو حذيفة: ثنا إبراهيم بن طهمان به، إلا أنه قال:\n\"حين بعثت\"!\nأخرجه الطبراني (١٩٩٥) .\nوأبو حذيفة - واسمه: موسى بن مسعود النهدي -: قال الحافظ:\n\"صدوق سيىء الحفظ، وكان يصحف، وحديثه عند البخاري متابعة\".\nوله في \"المغني\" ترجمة سيئة.\nوخالف إبراهيم بن طهمان ضعيفان: سليمان بن معاذ، وشريك.\nأما الأول: فقال الطيالسي في \"مسنده\" (١٠٦/٧٨١): حدثنا سليمان ابن معاذ عن سماك بلفظ:\n\"ليالي بعثت\".\nومن طريق الطيالسي أخرجه الترمذي (٣٦٢٨)، وأحمد (٥/١٠٥)، والطبراني (٢٠٢٨)، وأبو نعيم (٣٤٠)، والبيهقي في \"الدلائل\" (٢/١٥٣)، كلهم عنه.","vol":"14","page":172},{"text":"وسليمان بن معاذ - هو: ابن قرم -: قال الحافظ:\n\"سيىء الحفظ\".\nأما رواية شريك: فهي مثل رواية سليمان سندًا ومتنًا.\nأخرجها الطبراني (١٩٦١) .\nوشريك - هو: ابن عبد الله القاضي، وهو -: معروف بسوء الحفظ، ولذلك فلا يحتج بحديث أمثاله، وبخاصة عند مخالفة الثقات -كما هنا -.\n<span data-type=\"title\" id=toc-6602>٦٥٧٥ </span>- (اللهم! ائتني بأحب خلقك إليك، يأكل معي من هذا الطير. فجاء أبو بكر فردَّه، وجاء عمر فردَّه، وجاء علي فأذن له) .\nمنكر.\nأخرجه النسائي في \" السنن الكبرى\" (٥/١٠٧/٨٣٩٨ -\nالخصائص)، وابن الجوزي في \"العلل المتناهية\" (١/٢٢٦/٣٦٢) من طريق مسهر بن عبد الملك عن عيسى بن عمر عن السدي عن أنس بن مالك:\nأن النبي ﷺ كان عنده طائر، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، غير (مسهر بن عبد الله)، وهو مختلف فيه، أورده الذهبي في \"المغني\" وقال:\n\"ليس بالقوي. قال البخاري: فيه بعض النظر\". وقال الحافظ في \"التقريب\":\n\"ليّن الحديث\".\nوبقول البخاري المذكور أعله ابن الجوزي. لكن له متابع، فقال الترمذي","vol":"14","page":173},{"text":"(٣٨٢٣): حدثنا سفيان بن وكيع: أخبرنا عبيد الله بن موسى عن عيسى بن عمر به، دون ذكر أبي بكر وعمر، وقال:\n\"حديث حسن (١) غريب، لا نعرفه من حديث السدي إلا من هذا الوجه\".\nقلت: سفيان بن وكيع: قال الذهبي في \"المغني\":\n\"ضُعف. وقال أبو زرعة: كان يتهم بالكذب\".\nقلت: لكنه قد توبع، فقد رواه ابن الجوزي (٣٦٣) بإسناده من طريق الدارقطني: نا محمد بن مخلد: نا حاتم بن الليث قال: نا عبيد الله بن موسى به.\nوهذا إسناد رجاله كلهم ثقات، إلا ما في (السدي) من الخلاف - وهو (السدي الكبير)، واسمه: إسماعيل بن عبد الرحمن -، وبه أعله ابن الجوزي فقال:\n\"وهذا لا يصح، لأن إسماعيل السدي قد ضعفه عبد الرحمن بن مهدي ويحيى بن معين\".\nوأقول - وبالله أستعين -:\nلعل إعلاله بـ (عبيد الله بن موسى) - وهو: ابن أبي المختار العبسي - أولى، وذلك لسببين اثنين:\nأحدهما: أن (عبيد الله) - وإن كان ثقة ومن رجال الشيخين، - ففيه كلام كثير - كما تراه في \"التهذيب\" وغيره -، وكان له تخاليط، ومنكرات، مع غلو في التشيع، قال ابن سعد في \"الطبقات\" (٦/٤٠٠):\n_________\n(١) كذا في طبعة الدعاس، ولم يثبت التحسين في طبعات أخرى.","vol":"14","page":174},{"text":"\"كان ثقة صدوقًا إن شاء الله، كثير الحديث، حسن الهيئة، وكان يتشيع، ويروي أحاديث في التشيع منكرة، فضعف بذلك عند كثير من الناس\". وفي \"التهذيب\":\n\"قال أبو الحسن الميموني: وذُكر عنده - يعني: أحمد بن حنبل - (عبيد الله ابن موسى)، فرأيته كالمنكر له. قال:\n\"كان صاحب تخليط، وحدث بأحاديث سوء، أخرج تلك البلايا فحدث بها\".\nقيل له: فابن فضيل؟ قال: لم يكن مثله، كان أستر منه، وأما هو فأخرج تلك الأحاديث الردية\".\nقلت: ولعل هذا منها - فيما يشير الإمام -، وذكر له في \"العلل\" (١/٥٥٦/١٣٢٧ -تحقيق وصي الله) حديثًاَ، وعقب عليه بقوله:\n\"أراه دخل لـ (عبيد الله بن موسى) إسناد حديث في إسناده حديث\".\nقلت: وحديث الترجمة من هذا القبيل في نقدي، لما سأذكره قريبًا.\nوالآخر - من السببين -: أن (عبيد الله) اضطرب في إسناد الحديث، فمرة رواه عن عيسى بن عمر عن إسماعيل السدي - كما تقدم -ومرة قال: ثنا إسماعيل بن سلمان الأزرق عن أنس به مطولًا.\nأخرجه البزار (٣/١٩٣ -١٩٤ - كشف الأستار): حدثنا أحمد بن عثمان ابن حكيم: ثنا عبيد الله بن موسى به. وعلقه البخاري (١/١/٣٥٨) . وقال البزار:\n\"قد روي عن أنس من وجوه، وكل من رواه عن أنس فليس بالقوي،","vol":"14","page":175},{"text":"وإسماعيل كوفي حدث عن أنس بحديثين\".\nوقال الهيثمي في \"مجمع الزوائد\" (٩/١٢٦):\n\"رواه البزار، وفيه إسماعيل بن سلمان وهو متروك\".\nقلت: فأنا أخشى أن يكون قول (عبيد الله بن موسى) في الإسناد المتقدم:\n\"إسماعيل السدي\" من تخاليطه التي أشار إليها الإمام أحمد ... جعله مكان:\n(إسماعيل بن سلمان) المتروك، فإن إسناد البزار إليه بذلك صحيح، فالحديث إنما هو حديث ابن سلمان هذا المتروك، وليس حديث (إسماعيل السدي) الثقة، ولعل في قول البزار المتقدم:\n\"وكل من رواه عن أنس فليس بالقوي\" - إشارة إلى ذلك -. ومثله قول أبي يعلى الخليلي في \"الإرشاد\" (١/٤٢٠):\n\"حديث الطير، وضعه كذاب على مالك يقال له: (صخر الحاجبي) من أهل مرو ... وما روى حديث الطير ثقة، رواه الضعفاء، مثل: (إسماعيل بن سلمان الأزرق) وأشباهه، ويرده جميع أهل الحديث\".\nقلت: وعلى رأسهم الإمام البخاري، فقد أورده في \"التاريخ\" (١/٢/٢ -٣) من طريق عثمان الطويل عن أنس به، مثل رواية الترمذي، وقال:\n\"ولا يعرف لعثمان سماع من أنس\".\nقلت: وفي الطريق إليه (أحمد بن يزيد بن إبراهيم أبو الحسن الحراني)، روى له البخاري متابعة، وضعفه أبو حاتم.\nثم رواه من طريق عبد الملك بن أبي سليمان عن أنس بهذا. وقال:","vol":"14","page":176},{"text":"\"مرسل\". يعني: منقطع بين عبد الملك وأنس.\nقلت: ولعل هذا هو أصل الحديث: الانقطاع، لا يدري الرواي له عن أنس، ثم سرقه بعض الوضاعين - من الشيعة والضعفاء والمجهولين منهم، أو المتعاطفين معهم -، فركبوا عليه أسانيد كثيرة، يدلك على ذلك قول الحاكم في \"المتسدرك\" (٣/١٣١):\n\"وقد رواه عن أنس جماعة من أصحابه زيادة على ثلاثين نفسًا\".\nثمل لم يستطع أن يسوق منها إلا طريقين فقط، غير سالمين من الطعن، صحح احدهما على شرط الشيخين! وسكت عن الآخر، فتعقبه الذهبي في هذا بقوله:\n\"قلت: إبراهيم بن ثابت ساقط\" (١) . وقال في الأول:\n\"قلت: ابن عياض لا أعرفه، ولقد كنت زمانًا طويلًا أظن أن حديث الطير لم يجسر الحاكم أن يودعه في \"مستدركه\"، فلما علقت هذا الكتاب، رأيت الهول من الموضوعات التي فيه، فإذا حديث الطير بالنسبة إليها سماء\"!\nوتجد مصداق ما ذكرته آنفًا من تركيب الأسانيد عليه ممن أشرنا إليهم - من الوضاعين وغيرهم - في الطرق التي خرجها ابن الجوزي، وقد بلغت في عده ستة عشر طريقًا، وهي في الواقع خمسة عشر، لأن الطريق الرابع عشر والخامس عشر مدارهما على مسلم أبي عبد الله في الأول منهما، وهو: مسلم الملائي في الآخر.\n_________\n(١) وقال العقيلي (١/٤٦) في حديث إبراهيم هذا:\n\"وليس له من حديث ثابت أصل، وتابعه معلى بن عبد الرحمن، وهو يكذب، ولم يأت به ثقة. وهذا الباب الرواية فيها لين وضعف، لا نعلم فيه شيء ثابث (!)، وهكذا قال البخاري\".","vol":"14","page":177},{"text":"وللفائدة أقول:\nوقد بيض للطريق العاشر، وفيه (أحمد بن سعيد بن فرقد الجُدّي): نا أبو حُمة محمد بن يوسف اليمامي: نا أبو قرة موسى بن طارق بسنده عن أنس.\nوالظاهر أنه لم يعرف (أحمد بن سعيد) هذا، وحق له ذلك، فإن الذهبي لما أورده في \"الميزان\"، لم يزد على قوله:\n\"وعنه الطبراني. فذكر حديث الطير بإسناد الصحيح، فهو المتهم به\".\nقلت: لم أقف على إسناده، ولعله في بعض كتبه التي لم نطلع عليها، مثل:\n\"كتاب فضائل علي ﵁\"، أو: \"كتاب دلائل النبوة\".\nوعزاه الحافظ في \"اللسان\" للحاكم عنه بإسناده المذكور أعلاه - ولم أره في \"المستدرك\" - وقال:\n\"وأحمد بن سعيد معروف من شيوخ الطبراني، وأظنه دخل عليه إسناد في إسناد\".\nقلت: لكن أحمد هذا ليس من مشهوري شيوخ الطبراني، فإنه لم يرو له في \"المعجم الأوسط\" (١/٩٤/١/١٧٢٧، ١٧٢٨ - بترقيمي) إلا حديثين بإسناد واحد، وهو المذكور آنفًا، لكن عن موسى بن عقبة عن عبيد الله بن عمر\nعن نافع عن ابن عمر، وأحدهما في \"المعجم الصغير\" برقم (٥٢٤ - الروض) .\nثم قال ابن الجوزي (١/٢٣٣):\n\"وقد ذكره ابن مردويه من نحو عشرين طريقًا، كلها مظلم، وفيها مطاعن، فلم أر الإطالة بذلك\".","vol":"14","page":178},{"text":"قلت: ولم يكن الحاكم مبالغًا في قوله المتقدم أنه رواه عن أنس من أصحابه زيادة على ثلاثين نفسًا، فقد رأيت الأخ الفاضل أحمد البلوشي قد أبلغها هذا العدد في تعليقه على \"خصائص علي\" (ص٢٩ -٣٣)، وقارب ذلك الأخ\nالفاضل سعد بن عبد الله آل حميد في تعليقه على \"مختصر استدراك الحافظ الذهبي\" (٣/١٤٤٧ -١٤٥٤)، فأوصلها إلى خمس وعشرين طريقًا، وقد أطالا النفس في تخريجهما والكشف عن عللها. وجزاهما الله خيرًا.\nإلا أنني أخذت عليهما بعض الأشياء، أهمهما: أن الأول منهما لم يتكلم على الطريق الأولى التي مدارها على عبيد الله بن موسى عن عيسى بن عمر عن السدي، فأوهم بسكوته أنها سالمة من العلة، وهي في الحقيقة أقرب طرقه الثلاثين إلى السلامة، فكان الأولى به أن يعنى بها عناية خاصة.\nوأما الفاضل الآخر: فأعله (٣/١٤٥٦) بالسدي، تبعًا لابن الجوزي، ولكنه زاد عليه إعلاله لرواية الترمذي - التي لم يسقها ابن الجوزي - بسفيان بن وكيع.\nولكنه قال:\n\"وأما متابعة حاتم بن الليث لسفيان بن وكيع فيتوقف فيها إلى أن يتضح من هو حاتم بن الليث هذا، فإني لم أجد له ذكرًاَ في غير هذا الموضع من \"علل ابن الجوزي\"، ولم يذكره المزي في الرواة عن عبيد الله بن موسى، ولا الخطيب\nالبغدادي في شيوخ محمد بن مخلد بن حفص شيخ الدارقطني\".\nقلت: حاتم هذا ثقة - كما سبقت الإشارة إلى ذلك في أول هذا التخريج -، والآن لا بد من ذكر مستندي في ذلك، فأقول:\nلقد ترجمه الخطيب في \" تاريخ بغداد\" (٨/٢٤٥ -٢٤٦)، وذكر في الرواة","vol":"14","page":179},{"text":"عنه ابن مخلد هذا، ثم قال:\n\"وكان ثقة ثبتًا متقنًا حافظًا\". وقال الحافظ الذهبي في \"السير\" (١٢/٥١٩):\n\"....الحافظ المكثر الثقة\".\nقلت: فهذه متابعة قوية جدًا لسفيان بن وكيع، فلم يبق كبير فائدة لإعلال الحديث بإسماعيل السدي عند الفاضل وغيره، ولا سيما وقد ردها الحافظ العسقلاني على الشيخ القزويني في رده المطبوع في آخر \"المشكاة\" (٣/٣١٤)\nبقوله:\n\"قلت: أخرج له مسلم، ووثقه جماعة، منهم: شعبة وسفيان ويحيى القطان\".\nوقد خفيت عليهم جميعًا علة الحديث الحقيقية في هذه الطرق، وهي وهم عبيد الله بن موسى واضطرابه في إسناده، قال: (إسماعيل السدي) ... مكان:\n(إسماعيل بن سلمان)، كما سبق بيانه -. وهو مما لم أسبق إليه -فيما علمت.\nفإن أصبت، فمن الله وفضله، وإن أخطأت، فمن نفسي. والله تعالى أسأل أن يغفر لي ذنبي، وخطئي وعمدي، وكل ذلك عندي.\n\"ثم صحت الرواية عن علي، وأبي سعيد، وسفينة\".\nوسكت عنه الذهبي هنا في \"التلخيص\"، فلم يتعقبه بشيء، وإنما تعقبه في \"جزءه\" الذي جمعه في هذا الحديث فقال:","vol":"14","page":180},{"text":"\" لا اللهَ! ما صح من ذلك شيء\".\nنقله عنه تلميذه ابن كثير في \"تاريخه\" (٧/٣٥٠ -٣٥١) .\nقلت: وما حنث الذهبي ﵀، فقد بين ابن كثير علل الطرق عن هؤلاء الأصحاب الثلاثة - كما بين علل كثير من الطرق المشار إليها آنفًا -، وختم ذلك كله بقوله:\n\"وبالجملة، ففي القلب من صحة هذا الحديث نظر، وإن كثرت طرقه. والله أعلم\".\nقلت: تقوية الحديث بكثرة الطرق الضعيفة ليست قاعدة مضطردة - كما هو مشروح في علم المصطلح -، فكم من حديث كثرت طرقه، ومع ذلك ضعفه العلماء كحديث: \"من حفظ على أمتي أربعين حديثًا ... \" وغيره. ولذلك قال الحافظ الزيلعي في كتابه القيم \"نصب الراية لأحاديث الهداية\" (١/٣٥٨ -\n٣٦٠):\n\"وأحاديث الجهر - وإن كثرت رواتها، لكنها - كلها ضعيفة، وكم من حديث كثرت رواته، وتعددت طرقه، وهو حديث ضعيف، كحديث الطير\".\nومن هذا القبيل حديث قصة الغرانيق، ولي فيها رسالة نافعة مطبوعة.\nولهذا لم نر الحفاظ المتقدمين أعملوا هذه القاعدة هنا، بل صرحوا بضعف الحديث -كما تقدم عن الإمام البخاري والعقيلي والبزار، وأبي يعلى الخليلي -، بل إن هذا نقل رده عن جميع أهل الحديث -كما سبق -. ولقد كان من هؤلاء الذين ضعفوه ولم يلتفتوا إلى طرقه الحاكم نفسه، فيما ذكره الذهبي في ترجمته","vol":"14","page":181},{"text":"من \"السير\" (١٧/١٦٨):\nأنهم كانوا في مجلس، فسئل أبو عبد الله الحاكم عن حديث الطير؟ فقال:\n\"لا يصح، ولو صح، لما كان أحد أفضل من علي بعد النبي ﷺ \".\nقال الذهبي عقبه:\n\"فهذه حكاية قوية، فما باله أخرج حديث الطير في \"المستدرك\"؟! فكأنه اختلف اجتهاده، وقد جمعت طرق حديث الطير في جزء\".\nقلت: وقد أشار الحاكم بجوابه المذكور إلى حقيقة علمية مقطوع بها عند أهل السنة، ولا يرتاب فيها إلا الرافضة وأمثالهم من فرق الضلالة، وهي أن أفضل الصحابة بعد النبي ﷺ على الإطلاق أبو بكر، ثم عمر ﵄، كما جاء من طرق عن ابن عمر ﵁ وبعضها في \"صحيح البخاري\"، وهي\nمخرجة في آخر المجلد الثاني من \"ظلال الجنة في تخريج كتاب السنة\".\nوكذلك، فحديث الطير يخالف حديث عمرو بن العاص: أنه سأل النبي ﷺ عن أحب الناس إليك؟ قال: \"عائشة\". قال: قلت: من الرجال؟ قال: \"أبوها\".\nمتفق عليه. (انظر مقدمة المجلد الثالث من \"المشكاة\") . ولذلك قال شيخ الإسلام ابن تيمية في رده على الشيعي في \"منهاج السنة\" (٤/٩٩):\n\"إن حديث الطائر من المكذوبات الموضوعات عند أهل العلم والمعرفة بحقائق النقل ... \"؟ في بحث له قيم، فراجعه.\nقلت: ومن الغرائب أنه أصاب الذهبي في هذا الحديث من اختلاف الاجتهادما أصاب الحاكم، فإنه في كتابه \"المنتقى من منهاج الاعتدال\" نقل (ص ٤٧٢ -","vol":"14","page":182},{"text":"٤٧٣) قول ابن تيمية المذكور وخلاصة بحثه المشار إليه وأقره، وهو الحق الذي لا ريب فيه، ولكنه في مكان آخر من كتابه \"السير\" رأيته يقول (١٣/٢٣٣):\n\"وحديث الطير -على ضعفه - فله طرق جمة، وقد أفردتها في جزء، ولم يثبت، ولا أنا بالمعتقد بطلانه\"!\nوذكر نحوه في \"التذكرة\"، إلا أنه قال في طرقه:\n\"ومجموعها يوجب أن يكون الحديث له أصل\"!\nقلت: هذا كلام مجمل لا يروي ولا يشفي، ولذلك فإني أوجه السؤال التالي إلى الحافظ الذهبي ومن وافقه من الحفاظ كالعسقلاني ومن قلده من بعض المتأخرين (١):\nماهو هذا الأصل الذي يراد إثباته ولو بأدنى درجات الإثبات -ألا وهو الحسن لغيره -، فإن الحديث فيه اضطراب كثير جدًا، كما بينه الأخ الفاضل الشيخ سعد ابن آل حميد، فقال جزاه الله خيرًا (ص ١٤٧٠):\n\"وبالجملة، فالحديث لا ينقصه كثرة طرق، وإنما يفتقر إلى سلامة المتن، فإنما أنكر من الأئمة هذا الحديث لما يظهر من متنه من تفضيل علي على الشيخين ﵃، بالإضافة لما في متنه من ركة اللفظ والاضطراب.\nفمما يدل على سقوط هذا الحديث اضطراب الرواة في متنه، فالمتأمل في متن الحديث من الطرق المتقدمة يجد الاختلاف ظاهرًا بين الروايات، وهذه بعض الأمثلة..\".\n_________\n(١) انظر (ص ١٤٧٤) من التعليق على \"مختصر استدراك الذهبي\".","vol":"14","page":183},{"text":"قلت: فذكر خمسة منها، سبقه إلى ثلاثة منها الأخ البلوشي (ص ٣٤ -٣٥) .\nوقد غفل كلاهما عن المثال الأقوى، وهو أن في رواية لابن عساكر (١٢/٢٤٢) بلفظ:\n\"اللهم! ائتني برجل يحب الله ورسوله\".\nوكذا في رواية (١٢/٢٤٤) أخرى وزاد:\n\"ويحبه الله ورسوله\".\nوفي ثالث بلفظ:\n\"اللهم! أدخل علي من تحبه وأحبه\".\nرواه ابن مردويه في الطريق (الرابع عشر) عند ابن الجوزي.\nقلت: فلو أن الحديث كان في أكثر طرقه بلفظ من هذه الألفاظ المتفقة المعنى -، ولم تكن باسم التفضيل \"أحب خلقك\" -، لكان من الممكن القول بثبوته، ويكون كحديث الراية الصحيح الذي في بعض رواياته:\n\"لأعطين الراية رجلًا يفتح الله على يديه، يحب الله ورسوله، ويحبه الله ورسوله ... \" رواه البخاري (٤٢١٠)، ومسلم (٧/١٢٧) . لكن الواقع أن أكثر الروايات بلفظ اسم التفضيل: \"أحب\".. ومن هنا جاء الحكم عليه بالوضع -كما تقدم -.\nوالمقصود: أن قول الذهبي في طرق الحديث: \"ومجموعها يوجب أن يكون الحديث له أصل\" إن يعنِ طرقه التي فيها لفظ: \"أحب\" الصريح بالتفضيل، فهو","vol":"14","page":184},{"text":"باطل، وإن كان يعني الألفاظ الأخرى المثبتة لمطلق الحب، فالخطب سهل، لكن الذي يظهر لي من سياق كلامه وقول المتقدم: \"ولا أنا بالمعتقد بطلانه\" أنه يعني الأول، لأنه - بعد أن ساقه (١٣/٢٣٢) - حاول تأويله بكلام غير مفهوم عندي، وقد سألت بعض من أثق بعلمهم ومعرفتهم، فما أفادوني شيئًا، وهو على كل حال مردود عندي برواية حديث الترجمة وما في معناها. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6603>٦٥٧٦ </span>- (إذا رأيتم الرجل أصفر الوجه من غير مرض ولا عبادة، فذاك من غشّ الإسلام في قلبه) .\nموضوع.\nأخرجه أبو نعيم في \"كتاب الطب\" (باب استعمال الفراسة ...) (ق ١٦/٢) من طريق حماد بن المبارك: ثنا السري بن إسماعيل عن الأوزاعي عن رجل عن أنس بن مالك مرفوعًا.\nقلت: وهذا موضوع، آفته: (السري بن إسماعيل)، وهو متروك بالاتفاق، بل كذبه القطان - كما في \"المغني\" -.\nوفوقه الرجل الذي لم يسم، فهذه على أخرى، ولكنها دون الأولى، ومثلها الراوي عن السري (حماد بن المبارك)، فإنه مجهول - كما قال أبو حاتم، وتبعه الذهبي والعسقلاني -، وهو: أبو جعفر الأزدي السجستاني - فيما يظهر -. والله أعلم.\nوقد روي الحديث بإسناد آخر عن ابن عباس بنحوه، هو مثل هذا أو أسوأ منه - كما تقدم بيانه برقم (٢٠٦٧) -، ومع ذلك بيض له جماعة من الحفاظ والعلماء، فلم يتكلموا على إسناده بشيء - كما فصلت هناط -. ونحو ذلك وقع لهم في","vol":"14","page":185},{"text":"حديث أنس هذا، فقال السخاوي في \"المقاصد\" (ص ٢٤) - بعد أن ساق متنه -:\n\"وقال شيخنا: إنه لم يقف له على أصل عنه، وإن ذكره ابن القيم في \"الطب النبوي\" فذاك بغير سند\".\nثم تعقبه السخاوي بقوله:\n\"قلت: ذكره أبو نعيم في \"الطب\" من حديث حماد بن المبارك عن السري ابن إسماعيل ... \" إلخ.\nومن العجيب أن السخاوي سكت عن إسناده ولم يتكلم عليه بشيء! فكأنه قنع بظهور ضعفه بالرجل الذي لم يسم! وهذا لا يتناسب مع المعروف من حفظه وتحقيقه ونقده، ولك لا، وهو الحافظ تلميذ الحافظ العسقلاني؟! فما كان ينبغي أن يخفى على مثله حال (السري بن إسماعيل)، ويسكت عنه!\nوهذا ما أصاب المعلق على \"المقاصد\"، وهو الشيخ عبد الله الغماري، فإنه علق على (حماد بن المبارك) فقط وقال:\n\"وهو مجهول\".\nوهذا مما لا يستغرب منه، فإنه ليس بـ: (الحافظ ...) - كما يدعي في بعض كتبه -!\nوأما المناوي، فقارب الصواب بقوله في \"فيض القدير\":\n\"أخرجه أبو نعيم في \"الطب\" بسند واهٍ عن أنس\".\nوأما الشيخ أحمد الغماري في \"المداوي\" (١/٢٢٢ -٢٢٣، ٣٨٠)، فشغله","vol":"14","page":186},{"text":"نقده للمناوي، وبيان بعض أوهامه عن بيان مرتبة هذا الحديث، وحديث ابن عباس المشار إليه آنفًا!\n<span data-type=\"title\" id=toc-6604>٦٥٧٧ </span>- (المجالِسُ ثلاثة: سالمٌُ، وغانمٌ، وشاجبٌ. فالغانم: الذي يُكثر ذكر الله في مجسله. والسالم: الذي يسكتُ، لا له ولا عليه. والشاجب: الذي يكون كلامه وعمله في معصية الله عز وجب) .\nضعيف جدًا.\nأخرجه الأصبهاني في \"الترغيب والترهيب\" (٢/٥٦٣/١٣٤٥) من طريق يحيى بن عبيد الله قال: سمعت أبي قال: سمعت أبا هريرة ﵁ يقول: قال النبي ﷺ: ... فذكره.\nومن هذا الوجه رواه مسدد - كما في \"المطالب العالية\" (ق ١٢٢/٢) -.\nقلت: وهذا إسناد ضعيف جدًا، يحيى هذا - هو: ابن عبيد الله بن عبد الله ابن موهب المدني - قال ابن حبان في \"الضعفاء\" (٣/١٢١):\n\"كان من خيار عباد الله، يروي عن أبيه ما لا أصل له، وأبوه ثقة، فلما كثّر روايته عن أبيه ما ليس من حديثه، سقط من حد الاحتجاج به، وكان سيء الصلاة، وكان ابن عيينة شديد الحمل عليه\".\nقلت: وأبوه وثقه ابن حبان أيضًا في \"الثقات\"، وتفرج بذلك، وقال الشافعي وغيره:\n\"لا نعرفه\". ولهذه قال الحافظ في \"التقريب\":","vol":"14","page":187},{"text":"\"مقبول\".\nوللحديث طريق أخرى: يرويه موسى الجهني عن مهراق مؤذن سعيد بن جبير قال: سمعت أبا هريرة في مسجد رسول الله ﷺ يقول:.... فذكره نحوه.\nأخرجه البيهقي في \"شعب الإيمان\" (٧/٤١٧/١٠٨١٤) .\nقلت: ورجاله ثقات، غير (مخراق) هذا، ذكره البخاري وابن أبي حاتم في كتابيهما من رواية موسى الجهني عنه، ولم يذكرا فيه جرحًا ولا تعديلًا، وأما ابن حبان فذكره من هذا الوجه أيضًا في \"الثقات\" (٥/٤٦١) ! وقال:\n\"شيخ\"!\nقلت: فهو مجهول. والله أعلم.\nورواه العلاء بن زيدل عن أنس بن مالك مرفوعًا نحوه.\nأخرجه ابن حبان في ترجمة (العلاء) هذا (٢/١٨٠)، ثم قال:\n\"شيخ يروي عن أنس بن مالك بنسخة موضوعة، لا يحل ذكره في الكتب إلا على سبيل التعجب\".\nثم ساق له أحاديث - هذا أحدها -، وقال:\n\"كلها موضوعة مقلوبة\".\nوذكره ابن طاهر المقدسي في \"تذكرة الموضوعات\" وقال (ص ١١٩):\n\"فيه العلاء بن زيدل، له نسخة موضوعة، وهو متروك الحديث\".","vol":"14","page":188},{"text":"<span data-type=\"title\" id=toc-6605>٦٥٧٨ </span>- (فضل العالم على العابد سبعون درجة، ما بين كل درجتين حضر الفرس سبعين عاما، وذلك، لأن الشيطان يضع البدع للناس فيبصرها العالم، فينهى عنها، والعابد مقبل على عبادة ربه، ولا يتوجه لها، ولا يعرفها) .\nمنكر جدًا بهذا التمام.\nأخرجه الأصبهاني في \"الترغيب\" (٢/٨٦٧/٢١١٦) من طريق القاسم بن الحكم عن سلام عن خارجة بن مصعب عن زيد ابن أسلم عن عبد الرحمن عن عبد الله بن عمر ﵁ قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد واهٍ جدًا، آفته خارجة أو سلام - وهو: ابن سلم الطويل -، فإنهما متروكان. وخارجة، قال فيه ابن حبان في \"الضعفاء\" (١/٢٨٨):\n\"كان يدلس عن غياث بن إبراهيم وغيره، ويروي ما سمع منهم مما وضعوه على الثقات من الثقات الذين رآهم، فمن هنا وقع في حديثه الموضوعات عن الأثبات، لا يحل الاحتجاج بخبره\".\nوقال في (سلام) (١/٣٣٩):\n\"يروي عن الثقات الموضوعات، كأنه كان المتعمد لها\". وقال الحافظ في كل منهما:\n\"متروك\". وزاد خارجة:\n\"وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه\".\nوالحديث أورده المنذري في \"ترغيبه\" (١/٦٠) من رواية الأصبهاني، ثم","vol":"14","page":189},{"text":"أشار إلى تضعيفه، ولكنه قال:\n\"وعجز الحديث يشبه المدرج\".\nوأرى أن ادعاء الإدراج إنما يحسن في حديث الثقة الذي يغلب على الظن أنه لم يحدث بالمدرج في حديثه. أما في غير الثقة - كما هنا -، فالأولى كان أن يقال: (يشبه الموضوع)، لأنه ليس بعيدًا عن أن يكون المتعمد له. والله أعلم.\nوالحديث تقدم مختصرًا برقم (٢١٤٠) .\n<span data-type=\"title\" id=toc-6606>٦٥٧٩ </span>- (كانت ليلتي من رسول الله ﷺ، فانسلَّ، فظننت أنما انسل إلى بعض نسائه، فخرجتُ غيري، فإذا أنا به ساجدٌ كالثوب الطريح، فسمعته يقول:\nسجد لك سوادي وخيالي، وآمن بك فؤادي، ربَّ! هذه يدي وما جنبيت به على نفسي، يا عظيمُ! ترجى لكل عظيم، فأغفر الذنبي العظيم. قالت: فرفع رأسه فقال:\nما أخرجك؟ قالت: ظنٌّ ظننتُه! قال:\nإن بعض الظن إثمٌ، واستغفري الله! إن جبريل أتاني فأمرني أن أقول هذه الكلمات التي سمعت، فقوليها في سجودك، فإنه من قالها، لم يرفع رأسه حتى يُغفر - أظنه قال: - له) .\nمنكر جدًا.\nأخرجه أبو يعلى (٨/١٢١ -١٢٢)، والعقيلي في \"الضعفاء\"\n(٤/١١٦)، وابن عدي (٦/٢٤٠) من طريق محمد بن عثيم أبي ذر قال:\nحدثني عثيم عن عثمان بن عطاء الخراساني عن أبيه عن عائشة قالت: ... فذكره.","vol":"14","page":190},{"text":"قلت: وهذا إسناد ضعيف جدًا، مسلسل بالعلل:\nالأولى: محمد بن عثيم: وفي ترجمته ساقه العقيلي من مناكيره، وروى عن ابن معين أنه قال فيه:\n\"كذاب\". وعن البخاري أنه قال:\n\"منكر الحديث\". وضعفه آخرون.\nالثانية: أبوه (عثيم): والظاهر أنه الذي في \"التهذيب\": (عثيم بن كثير ابن كليب الحضرمي)، ولكنهم لم يذكروا في الرواة عنه ابنه محمدًا هذا، وهم ثلاثة ليس فيهم موثق، غير عبد الله بن منيب، ولذلك قال الحافظ:\n\"مجهول\". وقال الذهبي:\n\"لا يدرى من هو؟ \".\nوأما ابن حبان فذكره في \"الثقات\" (٧/٣٠٣) !\nوقد أشار الذهبي في \"الكاشف\" إلى تليين توثيقه.\nالثالثة: عثمان بن عطاء: ضعيف، ضعفه الدارقطني وغيره.\nالرابعة: أبوه عطاء - وهو: ابن أبي مسلم الخاراساني -، لم يسمع من عائشة ﵂، على انه مدلس.\nوله عنها طريق أخرى: فقال الطبراني في \"الدعاء\" (٢/١٠٧١ -١٠٧٢):\nحدثنا بكر بن سهل: ثنا عمرو بن هاشم البيروتي: ثنا سليمان بن أبي كريمة عن هشام بن عروة عن أبيه عنها مطولًا وفي آخره ذكر ليلة النصف من شعبان.","vol":"14","page":191},{"text":"ومن هذا الوجه رواه ابن الجوزي في \"العلل\" (٢/٦٧ -٦٨) وقال:\n\" لا يصح. قال ابن عدي: أحاديث سليمان بن أبي كريمة مناكير\".\nوأقره الحافظ في \"التلخيص\" (١/٢٥٤) .\nوبكر بن سهل: قال الذهبي:\n\"حمل الناس عليه، وهو مقارب الحال. قال النسائي: ضعيف\". وفي \"اللسان\":\n\"وقال مسلمة بن قاسم: تكلم الناس فيه، ووضعوه من أجل الحديث الذي حدث به عن ... (ساق إسناده) عن مسلمة بن مخلد رفعه: (أعروا النساء يلزمن الحجال) \"، وقد مضى تخريجه برقم (٢٨٢٧) .\nوإن مما يؤكد نكارة هذا الحديث ما أشار إليه العقيلي بقوله عقبه:\n\"يروى من غير هذا الوجه بخلاف هذا اللفظ\".\nويعني: ما رواه أبو هريرة عنها قالت:\nفقدت رسول الله ﷺ ذات ليلة، فلمست المسجد، فإذا هو ساجد، وقدماه\nمنصوبتان، وهو يقول:\n\"اللهم! إني أعوذ برضاك من سخطك ... \". الحديث.\nأخرجه مسلم وغيره من أصحاب \"الصحاح\" و\"السنن\" وغيرهم، وهو مخرج في \"صفة الصلاة\" (١٤٧/١٢)، و\"صحيح أبي داود\" (٨٢٣) .","vol":"14","page":192},{"text":"<span data-type=\"title\" id=toc-6607>٦٥٨٠ </span>- (إن الله يوحي إلى الحفظة: لا تكتبوا على صُوَّام عبادي بعد العصر سيئة) .\nباطل.\nأخرجه الخطيب في \"التاريخ\" (٦/١٢٤)، والديلمي في \"مسند الفردوس\" (١/١٢٨/٢ - الغرائب الملتقطة) من طريق إبراهيم بن عبد الله بن محمد بن أيوب المخزمي بسنده عن جعفر بن سليمان عن مالك بن دينار عن أنس مرفوعًا. وقال الخطيب:\n\"قال الدارقطني: وهذا باطل، والإسناد كلهم ثقات، - يعني: غير - المخزمي:\nليس بثقة، حدث عن قوم ثقات بأحاديث باطلة\".\nولخص هذا الحافظ، فقال في \"الغرائب\":\n\"هذا الحديث باطل، وإبراهيم ليس بثقة\".","vol":"14","page":193},{"text":"٦٥٨١ - (ألا من اشتاق إلى الله، فليسمع كلام الله، فإن مثل القرآن كمثل جِراب مسكٍ، أيَّ وقت فتحته فاحَ ريحه) .\nضعيف.\nأخرجه الديلمي (١/١٧١/٢) من طريق محمد بن أنس أبي بكر: حدثنا موسى بن إسحاق: حدثنا منجاب بن الحارث: حدثنا حماد بن سلمة عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف، محمد بن أنس أبو بكر: لم أعرفه، وكذا بعض من دونه، ومن فوقه ثقات من رجال \"التهذيب\"، غير (موسى بن إسحاق) -وهو: ابن موسى الأنصاري الخطمي -: قال ابن أبي حاتم (٨/١٣٥):","vol":"14","page":193},{"text":"@@@ ١٩٤\n\"كتبت عنه، وهو ثقة صدوق\".\nوالحديث ذكره الحافظ ابن رجب الحنبلي في رسالته: \"نزهة الأسماع في مسألة السماع\" (ص ٨٥) ساكتًا عنه، فاقتضى تخريجه والنظر في إسناده.\nوالشطر الثاني منه له طريق أخرى عن أبي هريرة في حديث له في بعض السنن، وفيه مجهول، وقد خرجته في \"المشكاة\" (٢١٤٣/ التحقيق الثاني) .\n<span data-type=\"title\" id=toc-6609>٦٥٨٢ </span>- (من قرأ القرآن فأعربه، كان له بكل حرف أربعون حسنة، ومن أعرب بعضًا، ولحن في بعض، كان له بكل حرف عشرون حسنة، ومن لم يعرب منه شيئًا، كان له بكل حرف عشر حسنات) .\nموضوع.\nأخرجه ابن عدي في \"الكامل\" (٧/٤١)، والبيهقي في \"شعب الإيمان\" (٢/٢٢٨/٢٢٩٦)، وأبو الحسن بن لؤلؤ في \"حديث حمزة بن محمد الكاتب\" (ق ١/٢)، والشجري في \"الأمالي\" (١/١١١)، والضياء في \"المنتقى من مسموعاته بمرو\" (ق ٣٧ -٣٨)، كلهم من طريق نعيم بن حماد: نا نوح بن أبي مريم عن زيد العمي عن سعيد بن المسيب عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا إسناد موضوع، آفته (نوح بن أبي مريم)، وهو: كذاب معروف بذلك، وشيخه والراوي عنه ضعيفان، كما يأتي بيان أكثره من كلام السيوطي، وقد عزاه في \"الجامع الكبير\" لأبي عثمان الصابوني في \"المئتين\" والبيهقي في\n\"الشعب\"، وقال في كتابه \"الحاوي للفتاوي\" (٢/٩٦):\n\"وهذا إسناد ضعيف (!) من وجوه:","vol":"14","page":194},{"text":"أحدها: أن سعيد بن المسيب: لم يدرك عمر، فهو منقطع.\nالثاني: أن زيد العمي: ليس بالقوي.\nالثالث: أن نوح بن أبي مريم هو: أبو عصمة الجامع الكذاب المعروف بالوضع، والظاهر ان هذا الحديث مما صنعت يداه. وقد ذكره الذهبي في ترجمته، وعده من مناكيره.\nوقد رواه الطبراني في \"الأوسط\" على كيفية أخرى مخالفة في السند والصحابي والمتن، وهو دليل ضعف الحديث ونكارته واضطرابه\".\nقلت: ثم ساق باللفظ التالي:\n\"من قرأ القرآن على أي حرف كان، كتب الله له عشر حسنات، ومحا عنه عشر سيئات، ورفع له عشر درجات.\nومن قرأه فأعرب بعضه، ولحن بعضًا، كتب له عشرون حسنة، ومحي عنه عشرون سيئة، ورفع له عشرون درجة.\nومن قرأه وأعربه كله، كتب له أربعون حسنة، ومحي عنه أربعون سيئة، ورفع له أربعون درجة\".\nقلت: وهذا موضوع أيضًا، رواه عبد الرحيم بن زيد العمي عن أبيه عن عروة ابن الزبير عن عائشة مرفوعًا.\nأخرجه الطبراني في \"المعجم الأوسط\" (١/٤٨٤/٤٩١٧ -ط) وقال:","vol":"14","page":195},{"text":"\"لم يروه عن عروة إلا زيد العمي، تفرد به عبد الرحيم (١) بن زيد\".\nقلت: وهو متروك - كما قال الهيثمي في \"المجمع\"، ثم السيوطي في \"الحاوي\" -، وقد قال فيه ابن معين:\n\"كذاب خبيث\". وقال أبو حاتم:\n\"كان يفسد أباه، يحدث عنه بالطامات\". وفي \"المغني\" للذهبي:\n\"قال البخاري: تركوه\".\nوأبوه زيد: ضعيف - كما تقدم في كلام السيوطي -.\n(فائدة): قال الراغب الأصبهاني في \"المفردات\" (ص ٤٤٩):\n\" (اللحن): صرف الكلام عن سننه الجاري عليه، إما بإزالة الإعراب أو التصحيف، وهو المذموم، وذلك أكثر استعمالًا.\nوإما بإزالته عن التصريح، وصرفه بمعناه إلى تعريض وفحوى، وهو محمود عنه أكثر الأدباء من حيث البلاغة، وإياه قصد الشاعر بقوله:\nوخير الحديث ما كان لحنا وإياه قصد قوله تعالى ﴿ولَتعرِفَنَّهم في لحن القول﴾، ومنه قيل للفطن بما يقتضي فحوى الكلام: (لحن)، وفي الحديث: \"لعل بعضكم ألحن بحجته من بعض (٢) \"، أي: ألسن وأفصح وأبين كلامًا وأقدر على الحجة\".\n_________\n(١) الأصل (عبد الرحمن) وهو خطأ مطبعي، مخالف لأصله والمتقدم في إسناده.\n(٢) هو قطعة من حديث متفق عليه من حديث أم سلمة، مخرج في \"الصحيحة\" برقم (٤٥٥) .","vol":"14","page":196},{"text":"قلت: والظاهر أن المراد بـ (اللحن) في الحديث - على وهائه! - المعنى الأول، وهو إزالة الإعراب، لإنه جاء فيه مقابل (الإعراب)، وقد قال الشيخ أبو الربيع سليمان بن سبع في كتابه \"شفاء الصدور\" (ج ٤/١٧/٢):\n\"معنى قوله: \"ولم يعرب منه شيئًا\"، أي: أرسله إرسالًا، ولم يقف عند رؤوس الآي، ويمر عليها، ولا يعطي الحروف حقها من الإعراب، لشدة هذه، ولم يرد أنه يلحن حتى يغير المعاني\".\nقلت: وإن مما [لا] شك فيه أن إعراب القرآن وقراءته - كما ذكر - من الوقوف على رؤوس الآي - كما هو السنة -، وإعطاء الحروف حقها، وإخراجها من مخارجها -حسبما هو مقرر في علم التلاوة والتجويد -أمر مهم، وبخاصة بالنسبة للأعاجم، وبعض العرب، كحرف الضاد مثلًا، فأولئك ينطقوها (ظاء)، والبعض في الشام\nومصر مثلًا ينطقوها (دالًا) مفخمة، دون رخاوة واستطالة، والحق بين هؤلاء وهؤلاء، كما قال ابن الجزري في أرجوزته:\nوالضاد باستطالة ومخرج * * * ميز عن الظاء وكلها تحبي\nوقد صح عن رجل من أصحاب النبي ﷺ أنه قال:\nلأن أقرأ آية بإعراب أحب إلي من أن أقرأ كذا وكذا آية بغير إعراب.\nأخرجه ابن أبي شيبة في \"المصنف\" (١٠/٤٥٧/٩٩٦٧) بسند صحيح، رجاله كلهم ثقات.\nوقد روي الحديث من طريق أخرى عن عائشة ﵂ بلفظ مختصر، ولا يصح أيضًا، وهو الآتي:","vol":"14","page":197},{"text":"<span data-type=\"title\" id=toc-6610>٦٥٨٣ </span>- (من قرأ القرآن فأعرب فيه، كانت له عند الله دعوة مستجابة، إن شاء، عجلها في الدنيا، وإن شاء، أخرها في الآخرة) .\nمنكر.\nأخرجه العقيلي في \"الضعفاء\" (٢/٣٥١) وأبو نعيم في \"الحلية\" (٦/٣٤٩) من طريق عبد الرحمن بن يحيى العذري: حدثنا مالك عن عبد الرحمن بن القاسم عن أبيه عن عائشة مرفوعًا.\nأورده في ترجمة (العذري) هذا، وقال:\n\"مجهول لا يقيم الحديث، وليس لحديثه هذا أصل عن مالك، ولا يتابعه عليه\".\nونحوه في \"الحلية\". وقال الدارقطني:\n\"ليس بالقوي\".\nوضعفه في موضع آخر -كما في \"اللسان\" -.","vol":"14","page":198},{"text":"٦٥٨٤ - (من قرأ القرآن فلم يعربه، وُكل به ملك يكتب له كما أُنزل، بكل حرف عشر حسنات. ومن قرأه وأعرب بعضه ولم يعرب بعضه، وُكل به ملكان يكتبان له كما أنزل، كل حرف عشرين حسنة. ومن قرأه وأعربه كله، وُكل به أربعة ملائكة يكتبون له، بكل حرف سبعين حسنة) .\nموضوع.\nأخرجه ابن حبان في \"الضعفاء\" (٣/١٦٠)، وابن الأنباري في \"إيضاح الوقف والابتداء\" (١/١٦/١٠) من طريق أبي الطيب المروزي:","vol":"14","page":198},{"text":"حدثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر مرفوعًا.\nأورده ابن حبان في ترجمة أبي الطيب هذا، وقال:\n\"شيخ يروي عن عبد العزيز بن أبي رواد الأعاجيب، لا يجوز الاحتجاج به بحال\".\nوساق له في \"الميزان\" هذا الحديث، وذكر عقبه عن ابن معين أنه قال فيه:\n\"كذاب خبيث\".\nقلت: ويظهر أنه سرقه منه بعض الضعفاء، ثم دلسه أحد المعروفين بالتدليس، وهو بقية بن الوليد، فقد رواه عن عبد العزيز بن أبي رواد به، دون الفقرة الثالثة، أخرجه البيهقي في \"الشعب\" (٢/٤٢٨/٢٢٩٤، ٢٢٩٥)، وأبو بكر\nالكلاباذي في \"مفتاح المعاني\" (ق ٣٣٢/١) من طريق بقية عن عبد العزيز ابن أبي رواد به. وقال السيوطي في \"الحاوي للفتاوي\" (٢/٩٦):\n\"لا يصح، فإن بقية مدلس وقد عنعنه\".\nقلت: وتدليسه من أخبث التدليس، لأنه كان يدلس عن الثقات ما أخذه عن الكذابين والوضاعين، مثل: مجاشع بن عمرو، وعمر بن موسى الوجيهيوغيرهما - كما هو مبسوط في ترجمته -، فلا أستبعد أن يكون تلقاه عن أبي\nالطيب الكذاب هذا أو عن غيره من أمثاله. والله أعلم.\n(تنبيه): أورد ابن قدامة المقدسي هذا الحديث في رسالته \"لمعة الاعتقاد\" (ص ١٩) بلفظ:","vol":"14","page":199},{"text":"\"من قرأ القرآن فأعربه، فله بكل حرف منه عشر حسنات، ومن قرأه ولحن فيه، فله بكل حرف حسنة\"! وقال فيه: \"صحيح\"!\nقلت: وهذا غريب جدًا، فإنه لا أصل له بهذا اللفظ مطلقًا في شيء من طرقه التي وقفنا عليها، وقد تقدم تخريجها وبيان عللها، فكيف مع ذلك يصححه؟!\nفأخشى أن يكون مدسوسًا عليه، وقد سئل عنه السيوطي في \"الحاوي\" (٢/٩٦)؟\nفلم يجب عنه بصراحة، وإنما أورد الأحاديث المتقدمة وضعفها كلها -كما تقدم مشيرًا بذلك إلى أنه لا أصل له بهذا اللفظ -، ولم يفصح، فكأنه أخذته رهبة الشيخ وفضله، ولذلك لم يورده في \"الجامع الكبير\" الذي (قصد فيه إلى\nاستيعاب الأحاديث الشريفة النبوية) -كما نص عليه في \"المقدمة\" -، وهيهات هيهات!\n<span data-type=\"title\" id=toc-6612>٦٥٨٥ </span>- (إن المسلمين إذا التقيا فتصافحا، وتسائلا، أنزل الله بينهما مئة رحمة، تسعة وتسعين لأبشَّهما، وأطلقهما، وأبرهما، وأحسنهما مُساءلة بأخيه) .\nمنكر.\nأخرجه الطبراني في \"المعجم الأوسط\" (٢/١٨٥/١/٧٨٢٢و٨/٣٢٨ -٣٢٩/٧٦٦٨ -ط) قال: حدثنا محمد بن موسى الإصطخري قال:\nحدثنا الحسن بن كثير (!) يحيى بن أبي كثير عن عبد الله بن يحيى بن أبي كثير عن أبيه عن أبي سلمة بن عبد الرحمن عن أبي هريرة قال: قال رسول الله ﷺ:....فذكره، وقال:\n\"لم يروه عن يحيى بن أبي كثير إلا ابنه عبد الله، ولا رواه عن عبد الله إلا يحيى بن مسع، تفرد به الحسن بن كثير\".","vol":"14","page":200},{"text":"قلت: في هذا التعقيب والإسناد ما يلفت النظر:\nأولًا: قوله في الإسناد: \" الحسن بن كثير عن يحيى بن أبي كثير\": وذلك، لأن يحيى بن أبي كثير من التابعين من الطبقة الخامسة - في اصطلاح الحافظ في \" التقريب\" -، ولا يمكن أن يدركه - عادة - من كان في طبقة (الحسن بن كثير)،\nوهي طبقة الأئمة الستة ونحوهم، فلعل صواب (عن): (بن)، أي: (الحسن ابن كثير بن يحيى بن أبي كثير) - كما وقع في إسناد الحديث الذي قبل هذا في \"المعجم الأوسط\" -. وكذلك وقع في \" لسان الميزان \"، وذكر عن الدارقطني أنه\nضعيف.\nولعله يؤيده ما في \" الجرح والتعديل \" (١/ ٢/ ٣٤):\n\"الحسن بن كثير: من آل يحيى بن أبي كثير\".\nلكن عكرعليه أنه جاء عقبه زيادة من بعض النسخ: [روى عن يحيى بن أبي كثير] . ثم قال:\n\"حدثنا عنه علي بن حرب الموصلي، سمعت أبي يقول ذلك، ويقول: هو مجهول\".\nقلت: علي بن حرب هذا توفي سنة (٢٦٥) - كما في \" ثقات ابن حبان\" (٨/ ٤٧١) -.\nثانيًا: ذكر الطبراني في تعقيبه على الحديث (يحيى بن مسمع) ! وكذلك وقع في \" مجمع البحرين \" (٥/ ٢٦٤)، ولم يقع في إسناد الحديث، فلعله سقط منه، ويكون هو الواسطة بين (الحسن بن كثير) و(عبد الله بن يحيى بن","vol":"14","page":201},{"text":"أبي كثير)، ولم أجد له ذكرأ في شيء من كتب الرجال التي عندي. والهيثمي إنما أعله بالحسن هذا، فقال في \" مجمع الزوائد \" (٨/ ٣٧):\n\" رواه الطبراني في \"الأوسط \"، وفيه (الحسن بن كثير بن عدي)، ولم أعرفه، وبقية رجاله رجال (الصحيح) \".\nقلت: كذا زاد في نسب (الحسن): (ابن عدي) ! وليس لها ذكر أيضًا في الإسناد!\nولهذه الأمور أو لبعضها قال المنذري في \" الترغيب \" (٣/ ٢٧١):\n\" أواه الطبراني بإسناد فيه نظر \"!\nوقول الهيثمي المتقدم: \" وبقية رجاله رجال الصحيح لما\"، إنما يعني: دون شيخ الطبراني - كما هي عادته -، وهذا لا يشكل على العارفين بهذا العلم، لأن شيوخه أدنى طبقة من شيوخ \"الصحيحين \"، وانما يرد الإشكال حين يقول: وبقية رجاله ثقات، وهذا يفعله كثيرًا، فينبغي الانتباه لهذا، فكثيرًا ما يكون شيخ الطبراني غير موثق، بل وغير ثقة، وإنما هو التسامح والتساهل! وشيخه في هذا الحديث (محمد ابن موسى الاصطخري) لم أجد له ترجمة، وهو مما فات صاحبنا الشيخ الأنصاري، فلم يورده في كتابه القيم \" البلغة \"، وقد روى له الطبراني في \" الأوسط\" خمسة وأربعين حديثأ (٧٦٣٧ - ٧٦٨٢)، وآخر في \" الصغير\" (رقم ١١١٣ - الروض النضير) .\nونحو هذا الحديث ما رواه عبد الخالق بن عبد الله العبدي: نا حكيم بن خذام عن أبان عن أنس مرفوعأ بلفظ:","vol":"14","page":202},{"text":"\" إذا التقى المؤمنان فتصافحا، قسمت بينهما سبعون مغفرة، تسعة وستون لأحسنهما بِشرًا\".\nأخرجه الخرائطي في \" مكارم الأخلاق \" (٢/ ٨٢٠/ ٩٠٨) .\nقلت: وهذا إسناد ضعيف جدًا، أبان - وهو: ابن أبي عياش - وحكيم بن خذ ام: متروكان.\nوعبد الخالق بن عبد الله العبدي: شبه مجهول، ذكره ابن حبان في \"الثقات\" (٨/ ٤٢٣) من رواية إبراهيم بن عبد الرحمن بن مهدي عنه.\nوإبراهيم هذا: فيه كلام، وهو في \" الثقات \" أيضًا (٨/ ٦٧)، وانظر \"التهذيب \".\nوقد روى عنه أيضًا (أبو بدر عباد بن الوليد الغبري) شيخ الخرائطي في هذا الحديث، وخفي على الدكتورة المعلقة على \" المكارم \" ترجمة (عبد الخالق) هذا فقالت: \" لم أجده\"!\nولحديث أبي هريرة إسناد آخر، لكن فيه دجال، أذكره للتنبيه عليه: أخرجه الخطيب في (التاريخ \" (٥/ ٤٤٥)، ومن طريقه ابن الجوزي في \" الموضوعات \"\n(٣/ ٧٩) من حديث محمد بن عبد الله بن إبراهيم الأشناني بإسنادين له عن أبي هريرة مرفوعأ نحوه.\nذكره الخطيب في ترجمة الأشناني هذا وقال:\n\" روى عن الثقات أحاديث باطلة، وكان كذابأ يضع الحديث \".\nوروى عن الدارقطني أنه قال فيه:\n\" كذاب دجال\".","vol":"14","page":203},{"text":"ثم ختم ترجمته بقوله:\n\" وأنا أقول: إنه كان يضع ما لا يحسنه، غير أنه - والله أعلم - أخذ أسانيد صحيحة من بعض الصحف، فركب عليها هذه البلايا! ونسأل الله السلامة في الدنيا والآخرة \".\nقلت: وإن من تساهل السيوطي وغرائبه أنه تعقب في \"لآليه \" (٢/ ٢٨٩)، - وتبعه ابن عراق في \" تنزيهه \" (٢/ ٢٩٤/ ٤١) - ابن الجوزي في حكمه على الحديث بالوضع بحديث عمر بن الخطاب المتقدم تخريجه بنحوه (٢٣٨٥) من طريق عمر بن عامر التمار، وهو واه جدًا، وسكت عنه السيوطي، مع علمه بأن الذهبي تعجب من إخراج الخطيب لأحاديثه ساكتًا عنها، ولا يبين سقوطها، وصرح الذهبي ببطلان أحدها - كما سبقت الإشارة إليه هناك -، ويأتي تخريجه عقب هذا بإذن الله ﵎.\nومن تساهل بعض المعلقين وقلة تحقيقهم، أن المعلق على \" مجمع البحرين \" أتبع حديث الترجمة الذي هو من رواية (الحسن بن كثير) بقوله:\n\" قلت: أخرجه ابن الجوزي في \" الموضوعات \" (٣/ ٧٩) \"! فكان عليه أن يشير - على الأقل - أنه من طريق الأشناني الدجال، وليس من طريق (الحسن بن كثير) كما أوهم!\nوإن من الغرائب ما رواه الخطيب في ترجمة (خالد بن خداش) بسنده عن محمد بن المثنى قال:\nانصرفت مع بشر بن الحارث في يوم أضحى من المصلى، فلقي خالد بن خداش المحدث، فسلم عليه، فقصر بشر في السلام، فقال خالد: بيني وبينك","vol":"14","page":204},{"text":"مودة من أكثر من ستين سنة ما تغيرت عليك، فما هذا التغير؟! قال: فقال بشر:\nما ههنا تغير ولا تقصير، ولكن هذا اليوم تستحب فيه الهدايا، وما عندي من عرض الدنيا شيء أهدي لك، وقد روي في الحديث:\n\" إن المسلمين إذا التقيا، كان أكثرهما ثوابأ أبشهما لصاحبه\"، فتركتك، لتكون أكثر ثوابًا\"!\n<span data-type=\"title\" id=toc-6613>٦٥٨٦ </span>- (من أخذ بركاب رجل لا يرجوه ولا يخافه، غفر له. وفي رواية: دخل الجنة) .\nباطل.\nأخرجه تمام في \"الفوائد\" (ق ١٧٦/ ٢)، والخطيب في \"الجامع لأخلاق الراوي وآداب السامع\" (١/ ١٨٧/ ٣٠٦)، والأصبهاني في \"الترغيب \" (١/٧٦ -٧٧/١٠٦) من طريق عمربن عامر أبي حفص التمار: نا جعفر بن سليمان بن علي الهاشمي عن أبيه عن جده عن ابن عباس مرفوعأ.\nقلت: وهذا إسناد ضعيف مظلم، فيه ثلاث علل:\nالأولى: عمر بن عامر هذا: قال الذهبي - وتبعه العسقلاني -:\n\"بصري، روى عنه أبو قلابة ومحمد بن مرزوق حديثًابإطلًا\". ثم ساق له هذا الحديث، وقال:\n\" قلت: العجب من الخطيب كيف روى هذا، وعنده عدة أحاديث من نمطه، ولا يبين سقوطها في تصانيفه\".\nقلت: وقد مضى له حديث آخر من هذا النمط الذي يشير إليه الذهبي في المجلد الخامس برقم (٢٣٨٥)، لكن تعصيب الجناية به في حديث الترجمة غير","vol":"14","page":205},{"text":"وارد، لأنه قد توبع، فقال الطبراني في \" المعجم الكبير \" (١٠/ ٣٤٧/١٠٦٧٨) وفي \" الأوسط \" (٢/ ١٢/ ١٠١٦ - ط): حدثنا أحمد بن داود المكي: ثنا حفص بن عمر المازني: ثنا جعفر بن سليمان به نحوه. وقد مضى برقم (٤٥٦٣) .\nومن طريق الطبراني أخرجه أبو نعيم في \" الحلية \" (٣/ ٢١٢) وقال:\n\" ما كتبناه إلا من حديث حفص بن عمر المازني \"!\nقلت: وهو مثل (عمر بن عامر) في الجهالة، قال الحافظ في ترجمته الختصرة في \" اللسان \" - وساق له حديثأ آخر -:\n\" لايعرف \".\nوأشار إلى ذلك الهيثمي بقوله في \" مجمع الزوائد\" (٨/ ١٦ - ١٧):\n\"رواه الطبراني في \" الأوسط \"، وفيه (حفص بن عمر المازني)، ولم أعرفه، وبقية رجاله ثقات \"!\nلكنه قصر في عزوه لـ \" الأوسط \" فقط، وهو في \" الكبير\" أيضأ! كما أن توثيقه المذكور مرفوض، لما يأتي بيانه.\nوهناك متابع آخر: أخرجه الدولابي في \" الكنى \" (٢/ ٩٩) من طريق النسائي قال: أنبأ الفضل بن سهل قال: حدثنى أبو محمد عبد الله بن حرب قال: حدثنا حسين المقري عن جعفر بن سليمان بن علي بن عبد الله بن العباس\nبه.\nقلت: وهذه متابعة عزيزة غريبة، (حسين المقري): لم أعرفه، ويحتمل أنه: (الحسين بن عيسى الخلال الرازي المقري أبو علي) الذي ترجمه ابن أبي حاتم (١/","vol":"14","page":206},{"text":"٢/ ٦٥) بروايته عن جمع، فإنه من هذه الطبقة، وقال:\n\" روى عنه أبي\".\nولم يذكر فيه جرحًا ولا تعديلًا.\nوالراوي عنه (عبد الله بن حرب): الظاهر أنه (الليثي) المترجم عنده أيضًا (٢/ ٢/ ٤١ - ٤٢) بروايته عن جمع وقال:\n\" كتب عنه أبي، وقال: ثقة حافظ، لا بأس به\".\nوأمّا (الفضل بن سهل): فهو ثقة من شيوخ الشيخين.\nوبالجملة، فمهما كان هؤلاء الثلاثة، فاجتماعهم على روايتهم الحديث عن جعفر بن سليمان مما يرفع التهمة عنهم - كما لا يخفى على أهل العلم -، وتلصق بشيخهم جعفر أو أبيه سليمان، وبذلك تزول العلة الأولى.\nويغلب على ظني أن العلة الثانية هي العلة، وهي: (جعفر بن سليمان بن علي)، فإنه غير معروف بالرواية، وهو أخو (محمد بن سليمان الهاشمي) أمير البصرة، وكان له جلالة وقدر، كما في \"تاريخ بغداد \" (٥/ ٢٩١ - ٢٩٢) و\" طبقات ابن سعد \"، قال هذا: أخبرنا محمد بن عبد الله الأنصاري قال:\nرأيت سليمان وعبد الله - ابني علي بن عبد الله بن العباس بن عبد المطلب - وجعفرًا ومحمدًا - ابني سليمان بن علي - يحملون سريريونس بن عبيد على أعناقهم، فقال عبد الله بن علي: هذا - والله -! الشرف.\nولأخيه محمد حديث واحد فقط، تقدم تخريجه في المجلد الثالث برقم (١٠٧٢)، وهذا جعفر ليس له إلا هذا الحديث الواحد، فيما أعلم.","vol":"14","page":207},{"text":"ويحتمل أن تكون العلة من أبيه سليمان، فإنه غير مشهور أيضًا بالرواية، ولم يوثقه غير ابن حبان (٦/ ٣٨١)، وقد روى عنه جمع، فيهم ثقتان وقال الحافظ:\n\" مقبول \". انظر \" التيسير \".\nهذا، والرواية الأخرى في \" الفردوس \" للديلمي (٣/ ٥٨٤/ ٥٨٢٨)، ولم أقف على إسناده في \" الغرائب الملتقطة \"، لأن أحاديث (من) مخرومة منه، وهو على الراجح لا يعدو أن يكون من طريق أحد الثلاثة المذكودين، وعلى الغالب من طريق حفص بن عمر المازني، ويؤيده أن الحافظ قال في \"تسديد القوس \" عقبه:\n\"الطبراني وأبو نعيم عن ابن عباس، وفيه قصة زيد بن ثابت \".\nيشير إلى أن الديلمي رواه من طريق المذكورين، إما تعليقًا على أبي نعيم - وهذا عن الطبراني -، وإما بإسناده إليه عنه، أو عن كل منهما. لكن القصة عن زيد لم ترد في شيء من الروايات المتقدمة، فأخشى أن يكون في العبارة شيء. وقد روى الخطيب في \" الجامع \" (رقم ٣١١) من طريق أبي معشر قال:\nأتيت حماد بن زيد، فلما قمت لأركب، أمسك بركابي، فاقشعررت من ذلك ولم أركب، فقال: ما بلغك أنه روي في الحديث: \" من أمسك بركاب أخيه لغير ضيعة، غفرله \"؟\nثم جاءني حماد بن زيد، فلما قام ليركب، أمسكت بركابه، فامتنع من الركوب، وقال: أما سمعت الخبر المروي:\n\" لا تكرم أخاك بما يشق عليه \"؟! فجعل أبو معشريقوم ويقعد\".","vol":"14","page":208},{"text":"وفي إسناده (أحمد بن نصر بن عبد اللة الذارع)، قال الذهبي في \" المغني\":\n\" شيخ بغدادي، وضاع مفتر، له جزء مشهور. قال الدارقطني: دجال\".\nوحديث الترجمة عزاه السيوطي لابن عساكر فقط عن ابن عباس - كما في \"كنز العمال \" (٩/ ١٥٦/ ٢٥٥٠١) -.\n<span data-type=\"title\" id=toc-6614>٦٥٨٧ </span>- (ليسَ على الماء تجنابةٌ، ولا على الآرضِ جنابةٌ، ولا على الثوبِ جنابةٌ) .\nمنكر.\nأخرجه الدارقطني في \" سننه \" (١/ ١١٣/ ٩) من طريق أبي عمر المازني حفص بن عمر: ثنا سُليم بن حيان عن سعيد بن ميناء عن جابر بن عبد الله ... مرفوعأ.\nقلت: وهذا إسناد ضعيف، أبو عمر المازني هذا: لا يعرف - كما قال الحافظ -، وأشار إلى ذلك الهيثمي - كما تقدم في الحديث الذي قبله -. ومن فوقه من رجال الشيخين.\nلكن الراوي عن المازني (جعفر بن محمد بن عيسى العسكري): لم أجد له ترجمة، ولا أستبعد أن يكون الذي ذكره أبو جعفر الطوسي في \" رجال الشيعة \" هكذا، إلا أنه لم ينسبه (العسكري) - كما في \"اللسان! (٢/ ٢٣ ١/ ٥٢٤) -.\nثم روى الدارقطني من طريق زكريا عن عامر عن إبن عباس قال:\n\" أربع لا يجنبن: الإنسان، والماء، والأ رض، والثوب \".\nقلت: ورجاله ثقات، غير أن (زكريا) - وهو: ابن أبي زائدة - كان يدلس","vol":"14","page":209},{"text":"كثيرًا عن الشعبي - كما قال أبو زرعة الرازي وغيره -، وهو (عامر) هنا.\nوالجملة الأولى من حديث الترجمة صحيحة، لأن لها طريقأ أخرى من حديث ابن عباس مرفوعأ، سبق تخريجها في \"الصحيحة \" برقم (٢١٨٥)، وفي \"الإرواء\" (١/ ٦٤/ ٢٧)، و\"صحيح أبي داود\" برقم (٦١) .\n<span data-type=\"title\" id=toc-6615>٦٥٨٨ </span>- (قال الله: أيها الشابٌّ! التاركٌ شهوته لي، المبتذلُ شبابه من أجلي، أنت عندي كبعضِ ملائكتي، ولك عندي كل يومٍ وليلة أجر صِدّيق) (*) .\nموضوع.\nرواه ابن عدي (٧٤ ١/ ٢ و٣/ ٣٥٧ - ٣٥٨ - ط)، وعنه الجرجاني (٣٣٢) عن سعد بن سعيد عن الثوري عن منصور عن أبي الضحى ومسروق - كذا قال - عن علقمة عن عبد الله بن مسعود مرفوعأ. وقال ابن عدي:\n\"سعد بن سعيد يلقب سعدويه كان رجلأ صالحأ حدث عن الثوري وغيره بما لا يتابع عليه، ولم يكن ذلك من تعمد منه فيها أو ضعف في نفسه، إلا لغفلة كانت تدخل عليه، وهكذا الصالحون، ولم أر للمتقدمين فيه كلامًا وهو من أهل بلدنا ونحن أعرف به \".\nقلت: قال الذهبي عقب الحديث:\n\" فهذا موضوع على سفيان \". وأقره الحافظ في\"اللسان\".\nقلت: ويستشم منه رائحة الإسرائيليات، ويؤيده أن ابن المبارك رواه في\n_________\n(*) سبق للشيخ ﵀ تخريج هذا الحديث دون أخره في سياق حديث طويل في المجلد التاسع (٤٠٠٦)، فا نظره. (الناشر) .","vol":"14","page":210},{"text":"\" الزهد \" (١٧٠/ ٢، من الكواكب ٥٧٥) بسنده إلى يزيد بن ميسرة قال: ... فذكره. فكأنه أصل الحديث تلقاه عن بعض أهل الكتاب ثم وهم فيه بعض الرواة فرفعه إلى النبي ﷺ، ويزيد هذا له ترجمة في \"الجرح والتعديل \" (٤/ ٢/٢٨٠) ولم يذكر فيه جرحآ ولا تعديلًا. والسند إليه حسن.\n<span data-type=\"title\" id=toc-6616>٦٥٨٩ </span>- (إذا تزين القوم بالآخرة، وتجملوا للدنيا، فالنار دارُهم) .\nموضوع.\nأخرجه ابن عدي في \"الكامل \" (٧/ ١٢٦) من طريق عبد الله ابن إبراهيم بن أبي عمرو: ثنا هارون بن هارون الهديري عن الأعرج عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع، أورده ابن عدي في ترجمة (الهديري) هذا في مناكير له، ثم قال:\n\"وله غير ما ذكرت، وأحاديثه عن الأعرج، وعن مجاهد وعن غيرهما مما لا يتابعه الثقات عليه\".\nقلت: وتقدم له حديث آخر عن الأعرج برقم (٢٤٦١) .\nلكن عقب على الحديث بقوله:\n\" وهذا لعل البلاء فيه من عبد الله بن إبراهيم الغفاري، لا من هارون بن هارون \".\nقلت: قد قال فيه ابن حبان (٢/ ٣٧):\n\" كان ممن يأتي عن الثقات المقلوبات، وعن الضعفاء الملزقات \". وقال الحاكم:","vol":"14","page":211},{"text":"\" روى عن جماعة من الضعفاء أحاديث موضوعة لا يرويها غيره \".\n<span data-type=\"title\" id=toc-6617>٦٥٩٠ </span>- (قد رأيت عبد الرحمن بن عوف يدخل الجنة حَبوًا) .\nكذب.\nأخرجه أحمد في (مسند عائشة) (٣/ ١١٥)، وعنه ابن الجوزي في \" الموضوعات\" (٢/ ١٣)، وكذا ابن عساكر في \" تاريخ دمشق \" (١٠/\n١٢٤)، والبزار (٣/ ٢٠٩/ ٢٥٨٦ - كشف)، والطبراني في \"المعجم الكبير\"\n(١/ ٨٩ - ٠ ٩)، وعنه أبو نعيم في \" الحلية \" (١/ ٩٨) من طرق عن عمارة\nابن زاذان عن ثابت عن أنس قال:\nبينما عائشة في بيتها إذ سمعت صوتآ في المدينة، فقالت: ما هذا؟ قالوا:\nعِيرلعبد الرحمن بن عوف قدمت من الشام، تحمل من كل شيء، قال: فكانت سبع مئة بعير، قال: فارتجت المدينة من الصوت، فقالت عائشة: سمعت رسول الله ﷺ يقول: ... فذكره. فبلغ ذلك عبد الرحمن بن عوف، فقال:\nإن استطعت، لأدخلنها قائمأ! فجعلها بأقتابها وأحمالها في سبيل الله ﷿.\nوأخرجه عبد بن حميد في \" المنتخب من المسند \" (٣/١٧٨/١٣٨١)، وعنه ابن عساكر (١٠/ ١١٧) من طريق أخرى عن عمارة بن زاذان به، وزاد في أوله قصة هجرة عبد الرحمن ﵁ إلى المدينة ومؤاخاة النبي ﷺ بينه وبين عثمان بن عفان (كذا) ... الحديث وفيه قوله ﷺ:\n\" أولم ولو بشاةٍ\"، قال: فكثر ماله، حتى قدمت له سبع مئة راحلة ... الحديث.\nوضعف إسناده المعلق عليه بعمارة بن زاذان، وهو كما قال أو أسوأ - كما يأتي -، ولكنه قال:","vol":"14","page":212},{"text":"\" ولبعضه شواهد. انظر حديث ١٣٨٨ \".\nوالحديث الذي أحال عليه عزاه للبخاري، وهو مخرج في \"الارواء\" (٦/ ٣٤٣/١٩٢٣)، و\"آداب الزفاف \" (ص ١٤٩ - ١٥٠)، ولكن خفي عليه أمران مهمان:\nأحد هما: ذكر (عثمان بن عفان) فيه.. والمحفوظ: (سعد بن الربيع) ﵄؟ كما قال ابن عساكر (١٠/ ١١٧) .\nوالآخر: أن حديث الترجمة موضوع متنًا - وإن كان سنده ضعيفًا -، ولذلك أورده ابن الجوزي في \"الموضوعات \"، تبعًا للإمام أحمد، وتبعه الحافظ ابن حجر - كما يأتي -، فقال ابن الجوزي عقبه:\n\"قال أحمد بن حنبل: هذا الحديث كذب منكر. قال: و(عمارة) يروي أحاديث مناكير. وقال أبو حاتم الرازي: لا يحتج به \".\nوقد قعقع عليه السيوطي في \" اللآلي \" (١/ ٤١٢ - ٤١٤) كما هي غالب عادته! لأن الشواهد التي ساقها كلها معلولة، ويطول الحديث جدًا بإخراجها، وبيان عللها مع تضارب متونها، واختلاف ألفاظها، ولعله ييسر لي تخريج بعضها وبيان عللها. ويكفي العاقل المنصف قولُ أحمد المتقدم، ومثله قول النسائي في بعض تلك الشواهد:\n\"حديث موضوع \".\nذكره ابن الجوزي، وأقره السيوطي!\nونحو ذلك قول الحافظ ابن حجر في رسالته \" القول المسددة\" - بعد أن ساق حديث أغلب بن تميم الآتي عقب هذا إن شاء الله وبعد هذا - (ص ٢٥):","vol":"14","page":213},{"text":"\" وفيه من النكارة أيضًا إخاء عبد الرحمن لعثمان، والذي في \" الصحيحين \" أنه سعد بن الربيع.. وهو الصواب.\nوالذي أراه عدم التوسع في الكلام عليه، فإنه يكفينا شهادة الإمام أحمد بأنه كذب. وأولى مجاملة أن نقول:\nهو من الأحاديث التي أمر الإمام أحمد أن يضرب عليها، فيما أن يكون الضرب ترك سهوًا، واما أن يكون بعض من كتبه عن عبد الله كتب الحديث، وأخل بالضرب. والله أعلم\".\nثم بدا له أن لا يكتفي بشهادة الإمام أحمد، وأن يتوسع في الكلام عليه، فساق أحاديث أخرى، كما فعل السيوطي من بعده، وهو تابع له في ذلك، ومستشهدًا بها، وسترى أنها غير صالحة للشهادة، إما سندًا، واما متنًا. وقد أشار\nإلى ذلك الحافظ المنذري في \" الترغيب، (٤/ ٨٩)، فقال عقب حديث عبد الله ابن أبي أوفى الآتي برقم (٦٥٩٢):\n(وقد ورد من غير ما وجه، ومن حديث جماعة من الصحابة عن النبي ﷺ أن عبد الرحمن بن عوف ﵁، يدخل الجنة حبوًا لكثرة ماله، ولا يسلم أجودها من مقال، ولا يبلغ منها شيء بانفراده درجة الحسن، ولقد كان ماله بالصفة التي ذكر رسول الله ﷺ: \" نعم المال الصالح، للرجل الصالح \" (١)، فأنى ينقص درجاته في الآخرة، أو يقصر به دون غيره من أغنياء هذه الأمة، فإنه لم يرد هذا في حق غيره، إنما صح: \" سبق فقراء هذه الأمة أغنياءهم\" (٢)، على\n_________\n(١) أخرجه البخاري في (الأدب المفرد، (٢٩٩) وغيره، وهو في \"المشكاة\" (٣٧٥٦/ التحقيق الثاني) .\n(٢) فيه أحاديث صحيحة خرّج هو بعضها، وانظر \" المشكاة \" (٥٢٤٣) .","vol":"14","page":214},{"text":"الإطلاق. والله أعلم \".\nوهذا كلام قوي متين يشير إشارة قوية إلى بطلان الحديث من حيث معناه، وهو ما صرح به ابن الجوزي، فقال (٢/ ١٣ - ١٤) من \" موضوعاته\":\n\" قلت: وبمثل هذا الحديث الباطل تتعلق جهلة المتزهدين، ويرون أن المال مانع من السبق إلى الخير! ويقولون: (إذا كان ابن عوف يدخل الجنة زحفأ لأجل ماله، كفى ذلك في ذم المال!)، والحديث لا يصح، وحاشا عبد الرحمن المشهود له بالجنة أن يمنعه ماله من السبق! لأن جمع المال مباح، وإنما المذموم كسبه من غير وجهه، ومنع الحق الواجب فيه، وعبد الرحمن منزه عن الحالين، وقد خلف طلحة ثلاثمائة حمل من الذهب، وخلف الزبير وغيره، ولو علموا أن ذلك مذموم، لأخرجوا الكل.\nوكم قاصًّ يشوق بمثل هذا الحديث، ويحث على الفقر، ويذم الغنى. فيالله در العلماء الذين يعرفون الصحيح، ويفهمون الأصول \".\nقلت: ولوضوح هذا الكلام ونحوه استنكر الحديث من ليس من عادته ذلك، أعني به الحافظ الهيثمي، فإنه قال عقبه في \" كشف الأستار \":\n(قلت: هذا منكر، وعلته (عُمارة بن زاذان): قال الإمام أحمد: له مناكير.\nوقال أبو حاتم: لا يحتج به. وضعفه الدارقطني \".\nثم قال: \"لا يصح في دخوله حبوًا حديث \".\nوعمارة بن زاذان مع تضعيف المذكودين إياه، واستنكارهم لحديثه - كما رأيت - فقد وثقه أحمد في بعض الروايات عنه، فلا يفيده متابعة أغلب بن تميم اياه، لأنه","vol":"14","page":215},{"text":"أشد ضعفأ منه، ولا سيما وقد زاد في متنه زيادة منكرة، فقال حبّان بن أغلب بن تميم: ثنا أبي: ثنا ثابت البناني عن أنس به مرفوعًا بلفظ:\n\"أول من يدخل الجنة من أغنياء أمتي عبد الرحمن بن عوف، والذي نفسي بيده! لا يدخلها إلا حبوًا \".\nأخرجه البزار (٢٥٨٧) وقال:\n\" وأغلب: لا نعلم روى عنه إلا ابنه\".\nقلت: بلى، قد روى عنه غيره، ولكنه ضعيف اتفاقأ، بل قال البخاري وغيره:\n\"منكر الحديث\". وقال ابن حبان في \" الضعفاء\" (١/ ١٧٥):\n\" روى عنه يزيد بن هارون، منكر الحديث، يروي عن الثقات ما ليس من حديثهم \".\nوأبنه (حبان) - الراوي عنه هذا الحديث -: قال ابن أبي حاتم (١! ٢/ ٢٧١):\n\"روى عنه أبي قديمًا، ثم أمسك عنه، وقال: هو ضعيف الحديث \".\nقلت: فالسند ضعيف جدًا، لحال أبيه المذكور، وقد جزم بضعفه الحافظ العراقي في \" تخريج الإحياء \" (٣/ ٢٦٦)، فقول الحافظ في \" القول المسدد \" (ص ٢٤) - وتبعه السيوطي -:\n\" قلت: وأغلب شبيهُ بـ (عمارة) في الضعف، لكن لم أر من اتهمه بالكذب \".\nقلت: يكفي في رد الاستشهاد به شدة ضعفه الذي أشار إليه البخاري بقوله:\n\" منكر الحديث \" - كما هو معلوم من اصطلاحه -، ومما يدل على ذلك تفرده بذكر","vol":"14","page":216},{"text":"(أولية الدخول) دون سائر طرق الحديث على ضعفها كلها ووهائها، وهو مثال صالح من الأمثلة الكثيرة على أن قاعدة تقوية الحديث بكثرة الطرق ليست على اطلاقها كما حققه العلماء، والناشئون في هذا العلم ما بين إفراط وتفريط - كما هو معروف عند العلماء النقاد، مثل شيخ الإسلام ابن تيمية رحمه الله تعالى -.\nولذلك كان هو من هؤلاء العلماء الذين تبعوا الإمام أحمد في قوله بتكذيب هذا الحديث، فقال في \" الفتاوى \" (١١/ ١٢٨):\n\"وما روي: أن ابن عوف يدخل الجنة حبوًا، كلام موضوع لا أصل له، فإنه قد ثبت بأدلة الكتاب والسنة أن أفضل الأمة أهل بدر، ثم أهل بيعة الرضوان، والعشرة مفضلون على غيرهم ... \".\nوأما تلميذه الحافظ الذهبي، فلم يوضح موقفه من هذا الحديث، فإنه بعد أن ضعف اسناده بـ (عمارة بن زاذان) في \"السير\" (١/ ٧٧ - ٧٨) قال متكلفًا تأويله - وكأنه أخذ برهبة \" المسند \" -:\n\" وبكل حال، فلو تأخر عبد الرحمن عن رفاقه للحساب، ودخل الجنة حبوًا على سبيل الاستعارة وضرب المثل (!) فإن منزلته في الجنة ليست بدون منزلة علي والزبير، رضي الله عن الكل \".\n<span data-type=\"title\" id=toc-6618>٦٥٩١ </span>- (إني أعجبني لقاكم أمتي! في الجنة. فقلت: أيما؟ قال: الصعاليك المجاهدون في سبيل الله، إني رأيت أحدهم وإنه ليمر بحجبة الجنة فيرمي إليهم بسيفه ويقول: دونكم، لم أعط ما تحاسبوني عليه، ثم يعتق فيدخل الجنة.","vol":"14","page":217},{"text":"ورأيت أبطأ الناس دخولًا الجنة النساء وذوو الأموال، وما قام عبد الرحمن بن عوف حتى استبطأت له القيام) .\nمنكر.\nأخرجه الطبراني في \" مسند الشاميين \" (١/ ٤٠٦/ ٧٠٥) من طريق أرطاة بن المنذر عن حفص بن ثابت الأنصاري عن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب عن عمته حفصة بنت عمرقالت:\nكان يوم من أيامها من رسول الله ﷺ فنام في بيتها، وطالت نومته، فهبت أن أوقظه، فأهبته، فهب من نومه محمرة عيناه، فقلت: يا رسول الله! إني هبت أن أوقظك من نومك، فأهبتك، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nإحداهما: الانقطاع بين (عبد الحميد بن عبد الرحمن ...) وعمته حفصة، كما أفاد ذلك الحافظ في \"التهذيب \" بقوله:\n\" أرسل عن حفصة ﵂ \".\nوالأخرى: ضعف حفص بن ثابت الأنصاري: نسب إلى جده، فإنه (حفص ابن عمر بن ثابت بن زرارة الأنصاري)، قال ابن أبي حاتم في \" الجرح \" (١/ ٢/١٨٠):\n\" سمعت علي بن الجنيد يقول: هو منكر الحديث \".\nوأما قول أخينا الفاضل حمدي السلفي في تعليقه على الحديث في \" مسند الشاميين \":\n\" وفي حفص بن عمر بن ثابت كلام كثير ... \" فليس دقيقا، لأنه يوهم أن","vol":"14","page":218},{"text":"الكلام في جرحه، وليس كذلك، فاقتضى التنبيه!\nومن العلتين المذكورتين يتبين ضعف قول الحافظ (ص ٢٥) من \" القول المسدد\" أنه شاهد قوي الإسناد! ثم مضى، ولم يتكلم عليه بشيء! وتبعه السيوطي في \"اللالي \" (١/ ٤١٣)، ثم ابن عراق في \" تنزيه الشريعة\" (٢/ ١٥ -١٦) !!\nثم إنه لو سلمنا بالقوة المدعاة، وأنه شاهد، فهو شاهد قاصر، بل هو شاهد عليه لا له، لأنه رؤيا منامية قابلة للتأويل من جهة، ثم إنه ليس فيه أنه رآه يحبو حبوًا، من جهة أخرى، فبطل الاستشهاد به. فتأمل منصفًا.\nويشهد لكونه رؤيا منامية، ما رواه ابن عساكر (١٠/ ١٢٤) من طريق أبي العباس السراج بسنده الصحيح إلى عمرو بن أبي عمرو [عن] عبد الواحد بن محمد بن عبد الرحمن بن عوف عن أبيه: أن النبي ﷺ رأى في النوم أنه دخل الجنة، فلم يجد فيها أحدًا إلا فقراء المؤمنين، ولم يجد من الأغنياء إلا عبد الرحمن ابن عوف. قال: رأيت عبد الرحمن دخلها حين دخلها حبوًا. فأرسلت أم سلمة إلى عبد الرحمن تبشره: رآك دخلت الجنة، ورآك دخلتها حبوًا. فقال عبد الرحمن: إن لي عيرًا أنتظرها، فهي في سبيل الله بأحمالها ورقيقها، وإني لأرجو أن\nأدخلها غير حبو.\nقلت: وهذا مع إرساله فإن (محمد بن عبد الرحمن بن عوف) لم أجد له ترجمة، وهو أكبر أولاده وبه يكنى. ثم رأيته في \" الثقات \" (٥/ ٣٥٤) .\nوابنه عبد الواحد بن محمد يبدو أنه من المجاهيل، فقد أورده البخاري وابن أبي حاتم في \" كتابيهما\"، وكذا ابن حبان في \" الثقات\" (٥/ ١٢٧) من رواية","vol":"14","page":219},{"text":"عاصم بن عمر بن أبي قتادة عنه عن جده عبد الرحمن بن عوف، لم يذكروا فيه: \" عن أبيه \"، ولم يذكر البخاري ولا ابن أبي حاتم فيه جرحًا ولا تعديلًا، وقال البخاري:\n\" قال سليمان بن بلال، وعبد العزيز بن محمد عن عمرو بن أبي عمرو عن عاصم بن عمرو (*) بن أبي قتادة، ولم يذكر عبد العزيز عن عاصم \".\nقلت: وهي رواية ابن عساكر - كما تقدم -، فلا أدري إذا كان قوله فيها:\n\" عن أبيه \" محفوظأ.\nثم إن الحديث - مع ضعفه - يخالف الحديث الذي قبله، لأنه ذكر الاستبطاء فقط، ولم يذكر (الحبو) .\nومثله الحديث الآتي:\n<span data-type=\"title\" id=toc-6619>٦٥٩٢ </span>- (إئي رأيت الليلة منازلكم في الجنة، وقرب منازلكم. ثم أقبل على أبي بكر، فقال: يا أبا بكر! إني لأعرف رجلًا، أعرف اسمه واسم أبيه، واسم أمه، لا يأتي بابًا من أبوب الجئة إلا قالوا: مرحبًا مرحبًا. فقال (سلمان): إن هذا لمرتفع شأنه يا رسول الله! قال: فهو أبو بكر [بن] أبي قحافة. ثم أقبل على عمر، فقال: يا عمر! لقد رأيت في الجنة قصرًا من درة بيضاء، [شتزفه من] لؤلؤ أبيض، مشيد بالياقوت، فقلت: لمن هذا؟","vol":"14","page":220},{"text":"فقيل: لفتى من قريش. فظننت أنه لي، فذهبث لأدخله، فقال: يا محمد! هذا لعمربن الخطاب. فما منعني من دخوله إلا غيرتك يا أبا حفص! فبكى عمر، وقال: بأبي وأمي! أعليك أغار يا رسول الله!؟ ثم أقبل على عثمان فقال: يا عثمان! إن لكل نبي رفيقًا في الجنة، وأنت رفيقي في الجنة. ثم أخذ بيد! علي فقال: يا علي! أوما ترضى أن يكون منزلك في الجنة مقابل منزلي؟ ثم أقبل على طلحة والزبير، فقال: يا طلحة! ويا زبير! إن لكل نبي حواري، وأنتما حواريَّ. ثم أقبل على عبد الرحمن بن عوف فقال: لقد بطىْ بك عني من بين أصحابي حتى حسبت أن تكون هلكت، وعرقت عرقًاشديدًا، فقلت: ما بطأ بك؟ فقلت: يا رسول الله! من كثرة مالي، ما زلت موقوفًا (١) محاسبًا، أسأل عن مالي من أين اكتسبت؟ وفيما أنفقته؟) .\nمنكر موضوع!\nلوائح التركيب والصنع والوضع عليه لائحة. أخرجه البزار (٣/ ١٨ ٢/ ٦ ٠ ٢٦ - كشف الأستار) وابن عساكر في \" التاريخ \" (١٠/ ١٢٣ - ١٢٤) من طريق عمار بن سيف عن اسماعيل بن أبي خالد عن عبد الله بن أبي أوفى قال:\nخرج رسول الله ﷺ على أصحابه أجمع ما كانوا، فقال: ... فذكره.\n_________\n(١) الأصل: (موثوقًا) .. والتصحيح من مصورة الأصل (ق ٢٤٤/ ١)، و\"تاريخ ابن عساكر \" و\" القول المسدد \".","vol":"14","page":221},{"text":"وأخرج منه أبو نعيم في \" الحلية\" (١/ ٩٩) قصة عبد الرحمن بن عوف فقط، وزادوا - والسياق كله للبزار -:\nفبكى عبد الرحمن وقال: يا رسول الله! هذه مئة راحلة، جاءتني الليلة من تجارة (١) مصر، فإني أشهدك أنها على أهل المدينة وأبنائهم، لعل الله يخفف عني ذلك اليوم \".\nوقال الهيثمي عقبه:\n\" قلت: هذا الذي في حق عبد الرحمن بن عوف لا يصح، وعمار بن سيف منكر الحديث. قال البزار: عمار بن سيف صالح، ولا نعلم هذا يروي عن ابن أبي أوفى إلا بهذا الإسناد. قلت: البزار يتساهل في التوثيق، وهذا الحديث ضعيف \".\nقلت: الظاهر أن البزار لا يعني بقوله: \"صالح \": صالح الحديث، وانما في العبادة. ويؤيده أنه ضعفه في روايته، وبذلك تأوله الحافظ في \" التهذيب \"، فقال - بعد أن حكى أقوال الأئمة فيه توثيقًا وتجريحًا -:\n\" وقال البزار: ضعيف، وقال في موضع آخر: صالح. يعني: في نفسه \".\nوهذا هو الذي انتهى رأي الحافظ إليه جمعأ بين الأقوال المشار اليها، فقال في \" التقريب \":\n\" ضعيف الحديث، عابد \". وجزم بضعفه في \"القول المسدد \" (ص ٢٦)، ونحوه قول الذهبي في \" الكاشف \":\n_________\n(١) الأصل: (بحارة)، وعلق عليه الشيخ الأعظمي بقوله: \" البحرة: البلدة، والعرب تسمي المدن والقرى البحار \".\nقلت: هذا لا غبار عليه لغة، لكن الشيخ لم يحسن قراءة الأصل فإنه فيه (بحاره) .. مهملًا دون إعجام، والصواب ما أثبته - كما في المصدرين المذكورين أنفًا -.","vol":"14","page":222},{"text":"\" صالح عابد، ضعفه أبو حاتم \".\nقلت: وهذا تلخيص منه لقول أبي حاتم في \"الجرح \" (٣/ ١/ ٣٩٣):\n\"كان شيخًا صالحًا، وكان ضعيف الحديث، منكر الحديث \". وقال المنذري في (الترغيب) (٤/ ٨٩):\n\"رواه البزار - واللفظ له - والطبراني، ورواته ثقات إلا عمار بن سيف وقد وثق \".\nقلت: فأشار بقوله: \" وقد وثق \" إلى تليين توثيقه، وأكد ذلك بكلامه الذي نقلته في الحديث (٦٥٩٠) وخلاصته: أن الحديث المذكور هناك لا يبلغ شيء من طرقه بانفراده درجة الحسن، وأنه منكر من حيث متنه.\nفأقول: وهذا مثله في النكارة وأشد بالنسبة لسياقه الطويل، فإن الصنع والوضع ظاهر عليه - كما ذكرت في مطلع التخريج -، وليس من الضروري أن يكون ذلك قصدًا، فقد يكون سهوًا بسبب الانصراف عن العناية بحفظ الحديث وضبطه، والانشغال بكثرة العبادة، كما هي عادة طاثفة من الرواة الصالحين، كما هو معروف من أقوال الحفاظ وتراجمهم لبعضهم، وبخاصة منهم ابن حبان - كما هو قوله في عمار هذا نفسه -، ففي كتابه \" الضعفاء \" (٢/ ١٩٥):\n\"كان ممن يروي المناكير عن المشاهير، حتى ربما سبق إلى القلب أنه كان المتعمد لها \".\nوالذي أريد أن أنتهي إليه أن (عمارًا) هذا: إذا كان صلاحه منعه من تعمد الوضع، فلا أقل من القول بأنه غلب على أمره، واختلطت عليه بعض الأحاديث الصحيحة، فتركب منها في ذهنه هذا الحديث الطويل الغريب، وزاد في بعضها","vol":"14","page":223},{"text":"زيادات لا أصل لها فيها، وساق فيه بعض فضائل الخلفاء الأربعة وطلحة والزبير، وساقها سياقًا واحدًا، وألحق في آخره قصة عبد الرحمن هذه، على أنها من تمام الرؤيا، كما أنه زاد فيها جملة الاكتساب والإنفاق، وهي كذلك معروفة في بعض الأحاديث الصحيحة، ثم هي مع ذلك أقل نكارة من الحديث المتقدم برقم (٦٥٩٠):\n\" يحبو حبوًا،! لأنها رؤيا، وفيها الاستبطاء، فحديثها من هذه الحيثية كحديث حفصة المخرج قبله، والحديث المرسل المخرج تحته.\nومثله حديث مطرح بن يزيد عن عبيد الله بن زحرعن علي بن يزيد عن القاسم عن أبي أمامة مرفوعأ بلفظ:\n\" دخلت الجنة فسمعت فيها خشفة بين يدي ... \" الحديث بطوله، وفيه قصة استبطائه عبد الرحمن بن عوف نحو ما في حديث الترجمة. وقد سقت لفظه بتمامه وخرجته فيما تقدم برقم (٥٣٤٦)، وبينت أنه ضعيف جدًا، مسلسل\nبالعلل. وأزيد هنا فأقول:\nإن ابن الجوزي أورده من هذا الوجه في \" الموضوعات \" (٢/ ١٤٠) وقال:\n\"لايصح \".\nوإن الطبراني لفظه: \"رأيت البارحة كأني دخلت الجنة ...،. وكذلك رواه ابن عساكر (١٠/ ١٢٣) .\nقلت: - فهي رؤيا منامية أيضأ، لوصحت.\nويخالف هذه الأحاديث، ويتفق في الجملة مع الحديث الأول رقم (٦٥٩٠)،\nولكنه لا يصح أيضًا وهو:","vol":"14","page":224},{"text":"<span data-type=\"title\" id=toc-6620>٦٥٩٣ </span>- (يا عبد الرحمن! إنك من الأغنياء، ولن تدخل الجنة إلا زحفًا، فأقرض الله يطلق قدمك. فقال عبد الرحمن: ما الذي أقرض أو أخرج؟ (وفي رواية: وما الذي أقرض الله يا رسول الله! قال: تبدأ بما أمسيت فيه. قال: أمن كله أجمع يا رسول الله!؟ قال: نعم)، وخرخ عبد الرحمن [وهو يهئم بذلك]، فبعث إليه رسول الله ﷺ فقال: [إن جبريل قال:] مر عبد الرحمن فليضف الضيف، وليطعيم المسكين، وليعط السائل، [ويبدأ بمن يعول]، فإن ذلك يجزيه من كثيرٍ مماهو فيه) .\nمنكر جدًا، بل موضوع.\nأخرجه الحاكم (٣/ ٣١١)، وابن سعد في \" الطبقات\" (٣/ ٣١ ١ - ٣٢ ١)، والبزار في \" مسنده\" (٣/٢٠٩ - ٢١٠/٢٥٨٨)، وأبو نعيم في \" الحلية \" (١/ ٩٩)، وابن عساكر (١٠/١٢٢ - ١٢٣) من طريق خالد بن يزيد بن أبي مالك عن أبيه عن عطاء بن أبي رباح عن إبراهيم ابن عبد الرحمن بن عوف عن أبيه قال: قال لي رسول الله ﷺ: ... فذكره، والسياق للبزار، والزيادات لابن سعد والحاكم وقال:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: خالد ضعفه جماعة، وقال النسائي: ليس بثقة\".\nوقال العراقي في \"تخريج الإحياء \" (٣/ ٢٦٦) متعقبأ الحاكم أيضأ:\n\" قلت: بل ضعيف، فيه خالد بن أبي مالك، ضعفه الجمهور \". وقال الحافظ في \"التقريب\":","vol":"14","page":225},{"text":"\" ضعيف، مع كونه فقيهًا، وقد اتهمه ابن معين \".\nومما تقدم [تعلم] أنه تسامح معه حين اقتصر على قوله فيه في كتابه \"القول المسدد\" (ص ٢٥):\n\" وفي هذا السند ضعف \".\nولقد كان أقوى منه حكمًا شيخه الهيثمي - على خلاف العادة -، فقال عقب الحديث في \" كشفه \":\n\" قلت: لا يثبت في هذا شيء، وقد شهد عبد الرحمن بدرًا. وشهد ﷺ له بالجنة، وهو أحد العشرة، فلا نلتفت إلى أحاديث ضعيفة\".\nهذا، ومن الملاحظ أن الحديث تميز في النكارة على أحاديث (الحبو) المتقدمة: أنه زاد فيه أمر عبد الرحمن بالخروج من ماله كله، ثم تراجع عنه بأمر جبريل بالإبقاء عليه، مع الأمر بإطعام الضيف وغيره مما ذكره، فكأن راويه يرد بهذه\nالزيادة على الذين استدلوا بتلك الأحاديث على ذم المال، والحض على الخروج منه من المتزهدين، وقد ذكرنا كلام ابن الجوزي في الرد عليهم فيما تقدم تحت الحديث (٦٥٩٠) .\n<span data-type=\"title\" id=toc-6621>٦٥٩٤ </span>- (نعم الفرس تحتكما، ونعم الفارس هما. يعني: الحسن والحسين ﵄) .\nضعيف جدًا.\nروي عن عمر، وسلمان، وأبي جعفر الباقر مرسلًا، ﵃ جميعًا، والأسانيد عنهم واهية، وإليك البيان:","vol":"14","page":226},{"text":"١ - أما حديث عمر: فيرويه علي بن هاشم بن البريد عن محمد بن عبيد الله ابن أبي رافع عن زيد بن أسلم عن أبيه عنه.\nأخرجه البزار في \" مسنده\" (٣/ ٢٢٥/ ٢٦٢١ - كشف الأستار) من طريق الحسن بن عنبسة، وأبو يعلى في \" المسند الكبير \" من طريق الحسين الأشقر - كما في \"المجمع \" (٩/ ١٨٢)، و\" المقصد العلي \" (٢/ ١ ٠ ٢/ ١٣٦٦)، و\" المطالب العالية المسندة \" (ق ٦٤/ ١) -، وابن عدي في \"الكامل \" (٢/٣٦٦) عن شيخه أبي يعلى، وقال البزار:\n\" لا يروى إلا عن عمر بهذا الإسناد، ولم يتابع محمد بن عبيد الله على هذا \". وقال ابن عدي:\n\"والبلاء فيه من علي بن هاشم، لامن حسين \".\nكذا قال! ولا وجه للحمل فيه على (علي بن هاشم)، فقد وثقوه، وروى له مسلم، ومن الموثقين ابن عدي نفسه، فقد ترجمه في \" الكامل \" وختمها بقوله:\n\" وقد حدث عنه جماعة من الأئمة، وهو - إن شاء الله - صدوق في روايته \".\nقلت: يشير إلى أنه كان يتشيع، وأن ذلك لا يضر في حديثه، لأنه صدوق، وهو الحق.\nوإذ الأمر كذلك، فالصواب خلاف ما ادعى من البلاء، أعني: أن البلاء من الراوي عنه عنده: الحسين الأشقر، لأن فيه كلامًا كثيرًا، حتى كذبه بعضهم، وابن عدي نفسه ذكر له في ترجمته بعض المناكير وقال في أحدها: \" البلاء منه \"!\nوسيأتي تخريجه برقم (٦٥٩٥) . وذكر له الذهبي حديثًا آخر، وقال: \"باطل \"،","vol":"14","page":227},{"text":"وهو مخرج في المجلد الثامن منها برقم (٣٩١٣)، وتقدمت له أحاديث أخرى واهية في مجلدات أخرى منها - أعني: \" الضعيفة \" -، فليراجع من شاء فهارسها الخاصة بالرواة المترجم لهم.\nومع ذلك كله فهناك من وثقه، فقال ابن معين: \" صدوق \"، وذكره ابن حبان في \" الثقات \" (٨/ ١٨٤)، ولكنه لم يخرج له في \"صحيحه \" شيئًا، وقال الحافظ في \" التقريب \":\n\"صدوق يهم، ويغلو في التشيع\".\nومهما يكن من أمر، فالحمل عليه في هذا الحديث غير وارد لوجهين:\nأحدهما: أنه قد تابعه عند البزار - كما تقدم - (الحسن بن عنبسة) . وقد ترجمه ابن أبي حاتم (١/ ٢/ ٣١) برواية ثلاثة من الثقات، ويلحق بهم رابع، وهو: الجراح بن مخلد، شيخ البزار فيه، وقد وثقه ابن حبان (٨/ ١٦٤) والبزار\nوغيرهما، وعلى هذا فـ (الحسن بن عنبسة) هو على شرط ابن حبان لرواية هؤلاء الثقات عنه، فكان عليه أن يذكره في \" ثقاته \" ولم أره فيه!\nوالمقصود أن هذه متابعة قوية من (الحسن) لـ (الحسين)، فكأنه من أجلها انصرف ابن عدي عن إعلاله بـ (الحسين) إلى إعلاله بـ (علي بن هاشم)، لكن فيه ماعرفت.\nوالوجه الآخر: أن شيخ (علي بن هاشم) - وهو: (محمد بن عبيد الله بن أبي رافع) - هو العلة، فإنه من المتفق على تضعيفه، ولقد أحسن البزار بالإشارة إلى ذلك بقوله فيما تقدم:","vol":"14","page":228},{"text":"\" ولم يتابع عليه \".\nفالعجب من ابن عدي كيف غفل عنه، وقد ساق له في ترجمته (٥/ ١١٣) عدة أحاديث منكرة، بعد أن روى عن البخاري أنه \" منكر الحديث\"، ومنها حديث طنين الأذن، وقد تقدم تخريجه في \" الضعيفة\" (٢٦٣١)، وقال ابن\nعدي:\n\" هو في عداد شيعة الكوفة، ويروي من الفضائل أشياء لا يتابع عليها\".\nوأما ابن حبان فشذ عن الجماعة، فوثقه! لكنه عاد إليهم؟ فأورده في \" الضعفاء \" وقال:\n\" منكر الحديث جدًا\". وكذا قال أبو حاام. انظر كتابي \" تيسير انتفاع الخلان\".\nإذا عرفت هذا، فمن الأوهام الفاحشة قول الهيثمي في \" المجمع\" (٩/ ٨٢):\n\"رواه أبو يعلى في \" الكبير \"، ورجاله رجال الصحيح، ورواه البزار بإسناد ضعيف\"!!\nقلت: فرقٌ بين إسناديهما مع أن مدارهما على (علي بن هاشم)، فهو إسناد واحد، لكن هناك فرق شكلي - لعله من سبب الوهم - وهو أن (محمد بن عبيد الله ابن أبي رافع) لم يقع مسمى في رواية أبي يعلى، ولكن هكذا: (ابن أبي رافع)، فتوهم الهيثمي أنه (عبيد الله بن أبي رافع) والد محمد، وهو من رجال \"الصحيح\" ولم يتأمل في رواية البزار الكاشفة عن أنه ولده! هذا يمكن أن يوجه وهمه فيه، ولكن ما وجهه، وفي سند أبي يعلى (الحسين الأشقر) وهو مع ضعفه الشديد\nليس من رجال (الصحيح)؟! ليس إلا كونه بشرًا. والمعصوم من عصمه الله تعالى.","vol":"14","page":229},{"text":"ولم يتنبه لهذا الوهم الفاحش الشيخ الأعظمي، قأره في تعليقه على \"كشف الأستار\"، وذلك من شؤم التقليد، والنأي عن التحقيق! وكذلك أقره الدكتور المعلق على \" البحر الزخار \" (١/ ٤١٨) !\nثم جاء من بعدهم من ليس في العير ولا النفير، فحذا حذوهم، وهو المدعو:\n(سيد كسروي حسن)، وزاد عليهم أنه صدر كلام الهيثمي بقوله في تعليقه على \" المقصد العلي \": \" إسناده حسن، وذكره الهيثمي ... \" إلخ. جاهلًا أو متجاهلًا ما قيل في (الحسين الأشقر)، قانعًا بمقولة الحافظ المذكورة فيما تقدم!\nوبهذا ينتهي الكلام على إسناد حديث عمر، وخلاصته: أنه ضعيف جدًا، من أجل (محمد بن عبيد الله بن أبي رافع) .\n٢ - أما حديث سلمان: فيرويه الطبراني في \" المعجم الكبير\" (٣/ ٦٢/٢٦٧٧): حدثنا الحسين بن محمد الحناط (!) الرامهرمزي: ثنا أحمد بن رشد ابن خثيم الهلالي: ثنا عمي سعيد بن خثيم: ثنا مسلم الملائي عن حبة\nالعرني وأبي البختري عن سلمان قال:\nكنا حول النبي ﷺ، فجاءت أم أيمن، فقالت: يا رسول الله! لقد ضل الحسن والحسين ... الحديث بطوله، وفيه:\nأنهم لما طلبوهما، وجدوهما في سفح جبل، ملتزق أحدهما بأخيه، خوفًا من شجاع قائم على ذنبه، يخرج من فيه شبه النار، فلما جاءهما النبي ﷺ، انساب الشجاع، وقال لهما:\n\" بأبي وأمي أنتما، ما أكرمكما على الله! \".","vol":"14","page":230},{"text":"ثم حمل أحدهما على عاتقه الأيمن، والآخر على عاتقه الأيسر، فقلت، طوبا لكما؟ نعم المطية مطيتكما. فقال رسول الله ﷺ:\n\" ونعم الراكبان هما، وأبوهما خير منهما \".\nقلت: وهذا إسناد واه جدًا، مسلسل بالعلل والضعفاء، وبعضهم من الشيعة.\nفلنبدأ ببيان ذلك فأقول:\n١ - الحسين بن محمد الحناط، كذا وقع هنا بالنون، وفي \"المعجم الصغير \" و\" الأوسط \" في حديث آخر له \" الخياط \" بالمثناة التحتية، وهو مخرج في \"الروض النضير \" (٤٨٠)، ولم أجد له ترجمة، ولم يورده الشيخ الأنصاري في كتابه\nالنافع \" بلغة القاصي \"، ويحتمل عندي أن يكون الذي في \" تاريخ بغداد \" (٨/٩٢):\n\" الحسن بن محمد بن عبد الرحمن أبو علي الخياط، صاحب بشر الحافي \".\nفإنه من هذه الطبقة، فقد ذكر أنه توفي سنة (٢٨٢)، وقال:\n\"كتب الناس عنه شيئأ من حكاياته، وبعض أطرافه من الحديث فيما قيل لنا\".\n٢ - أحمد بن رشد بن خثيم الهلالي: لم يوثقه أحد غير ابن حبان (٨/ ٤٠)،\nلكن اتهمه الذهبي بحديث باطل في ذكر بني العباس، وقال:\n\" فهو الذي اختلقه بجهل \".\nوقد سبق تخريجه برقم (٦١٤٥)، وأرى أن حديثه هذا الطويل نحو ذاك بما فيه من ضلال الحسنين، وانطوائهما على أنفسهما خوفًا من (الشجاع ...) إلخ، فإني أشعرأن يد الصنع فيه ظاهرة، وبخاصة أن فيه بعض الضعفاء من غلاة","vol":"14","page":231},{"text":"الشيعة - كما يأتي -. والله أعلم.\n٣ - عمه (سعيد بن خثيم): قال الحافظ في \" التقريب\":\n\"صدرق، رمي بالتشيع، له أغاليط\". وقال الذهبي في \"المغني\":\n\" وثقه ابن معين. وقال الأزدي: منكر الحديث. وقال ابن عدي: مقدار ما يرويه غير محفوظ \".\n٤ - مسلم الملائي - هو: ابن كيسان الأعور -: قال الذهبي في \"المغني\":\n\"تركوه \". وقال الحافظ:\n\"ضعيف\".\n٥ - حبة العرني - هو: ابن جوين -: قال الذهبي:\n\" من الغلاة، حدث أن عليًا كان معه بصفين ثمانون بدريًا! قال السعدي:\nغير ثقة \". وقال في \"التقريب \":\n\"صدوق له أغاليط، وكان غاليًا في التشيع \".\nوالجمهور على تضعيفه، وتناقض فيه ابن حبان، فأورده في \"الضعفاء \" (١/٢٦٧) وقال:\n\" كان غاليًا في التشيع، واهيًا في الحديث، قال ابن معين: ليس بشيء \".\nوأورده في \"الثقات \" (٤/ ١٨٢) ! لكنه قال - كما في نسخةٍ -:\n\"ضعيف\"!","vol":"14","page":232},{"text":"لكني أخشى أن تكون مدرجة من بعض النساخ، لأنها شاذة عن أسلوب المؤلف في كل تراجم \" ثقاته \"، وإن كان فيها من صرح بأنه أدخله في \" الضعفاء \" مثل (مصعب بن ثابت بن عبد الله الزبيري)، وانظر في آخر كتابي \" تيسير\nالانتفاع \" (فهرس الرواة الذين ضعفهم المؤلف) . ويؤيد شذوذها أنها لم ترد في كتاب الهيثمي \" ترتيب الثقات \". والله أعلم.\nولا تتقوى رواية (حبة العرني) لهذا الحديث، أن الراوي قرن معه (أبا البختري) - واسمه: سعيد بن فيروز، وهو - ثقة ثبت، لأنه لم يسمع من سلمان، كما في \"التهذيب \" وغيره.\nوالحديث قال الهيثمي في \"مجمع الزوائد \" (٩/ ١٨٢):\n\"رواه الطبراني، وفيه أحمد بن راشد (!) الهلالي، وهو ضعيف \"!\n٣ - أما حديث أبي جعفر: فيرويه جابر عنه قال:\nمر رسول الله ﷺ بالحسن والحسين وهو حاملهما على مجلس من مجالس الأنصار، فقالوا: يا رسول الله! نعمت المطية! قال:\n\" ونعم الراكبان \".\nأخرجه ابن أبي ضيبة في \"المصنف \" (٢ ١/ ٢ ٠ ١/ ٢٢٤٣ ١) .\nقلت: وهذا مع إرساله ضعيف جدًا، فإن جابرًا هذا، هو: ابن يزيد الجعفي، وفيه كلام كثير، وقد كذبه بعضهم، وهو رافضي، وقيل: إنه كان يؤمن برجعة علي! وهو إلى ذلك مدلس وقد عنعنه - كما ترى -.\nوبالجملة، فالحديث ضعيف جدًا من جميع طرقه، ومدارها كلها على بعض","vol":"14","page":233},{"text":"الضعفاء من الشيعة وغيرهم، وقد روي بلفظ أنكر من هذا، من حديث جابر بن عبد الله الأنصاري، وسبق تخريجه في المجلد السادس برقم (٢٦٦١) .\nنعم، روي بإسناد آخر ضعيف من رواية زمعة بن صالح عن سلمة بن وهرام عن عكرمة عن ابن عباس قال:\nكان رسول الله ﷺ حامل الحسن بن علي على عاتقه، فقال رجل: نعم المركب ركبت يا غلام! فقال النبي ﷺ:\n\" ونعم الراكب هو \".\nأخرجه الترمذي (٣٧٨٥)، وابن عساكر في \" تاريخ دمشق، (٤/٥١٢) من طريق أبي يعلى، وليس هو في \" مسنده \"، وقال الترمذي:\n\" هذا حديت غريب، لا نعرفه إلا من هذا الوجه، وزمعة بن صالح قد ضعفه بعض أهل العلم من قبل حفظه \". وقال الحافظ في \" التقريب\":\n\"زمعة بسكون الميم ... ضعيف، وحديثه عند مسلم مقرون\".\nفهذه الطريق خير الطرق كلها، وأخفها ضعفًا. والله أعلم.\n<span data-type=\"title\" id=toc-6622>٦٥٩٥ </span>- (كان يقسم غنائم خيبر، وجبريل ﵇ إلى جنبه، فجاء ملك فقال: إن ربك ﷿ يأمرك بكذا وكذا، فخشي النبي ﷺ أن يكون شيطانًا، فقال لجبريل ﵇: تعرفه؟ فقال: هو ملك،\nوما كل ملائكة ربك أعرف) .\nمنكر جدًا.\nأخرجه ابن عدي في \" الكامل \" (٢/ ٣٦١ - ٣٦٢)، ومن طريقه ابن الجوزي في \" العلل \" (١/ ٧٤ ١/ ٢٧٨) عن الحسين بن الحسن","vol":"14","page":234},{"text":"الأشقر: ثنا هًشيم عن داود بن أبي هند عن عكرمة عن ابن عباس قال: ... فذكره. وقال ابن عدي:\n\"وهذا حديث منكر [جدًا] بهذا الإسناد، وما رواه غير الحسين الأشقر، والبلاء عندي منه. قال البخاري: عنده مناكير \".\nوالزيادة من \"العلل \"، وزاد أيضًا:\n\"وقال أبو معمر الهذلي: هو كذاب\".\n<span data-type=\"title\" id=toc-6623>٦٥٩٦ </span>- (اكتبوا العلم قبل ذهاب العلماء، وإنما ذهاب العلم موت العلماء) .\nموضوع.\nأخرجه ابن النجار في \"ذيل تاريخ بغداد \" (١٧/ ٢٦٠) من طريق محمد بن زياد عن ميمون بن مهران عن حذيفة بن اليمان مرفوعًا.\nقلت: وهذا موضوع، آفته (محمد بن زياد) - وهو: اليشكري الميموني الطحان -: في \" مغني الذهبي \":\n\"قال أحمد: كذاب خبيث يضع الحديث. وقال الدارقطني: كذاب\".\nقلت: وقد تقدمت له عدة أحاديث، فلتراجع بواسطة فهرس الرواة المترجم لهم في المجلدات المطبوعة.","vol":"14","page":235},{"text":"٦٥٩٧ - (يا معاذ! إني قد عرفت الذي لقيت في سبيل الله وفي سنتي، وما ذهب من مالك؟ فإني قد أحللت الهدية، فما أهدي لك من شيء في إمرتك؟ فهو لك هنيئًا مريئًا، وليست لأحدٍ من الأمراء بعدك) .","vol":"14","page":235},{"text":"منكر جدًا. أخرجه الديلمي في \" مسند الفردوس \" (٣/ ٢٨١) عن سيف ابن عمرعن سهل بن يوسف بن سهل الأنصاري عن أبيه عن عبيد بن صخر بن لوذان رفعه.\nقلت: وهذا إسناد ضعيف جدًا، سيف بن عمر: متروك متهم.\nويوسف بن سهل الأنصاري: غير معروف - كما تقدم بيانه تحت الحديث (٥٤٤٠) -.\nومن هذا الوجه أخرجه البغوي والطبري وابن السكن وقال:\n\" ولم يصح \" - كما نقلته هناك -. لكن رواه ابن عساكر في \"تاريخ دمشق\" (١٦/ ٦١٨) من طريق البغوي: حدثني السري بن يحيى أبو عبيدة التميمي: نا سهل بن يوسف به، وزاد:\n\" فرجع بثلاثين رأسًا \".\nفهذه متابعة قوية، فإن السري هذا صدوق - كما تقدم ثمة -. وفي النفس من ثبوتها شيء - كما شرحت هناك، فلا داعي للإعادة -.\nوله عند ابن عساكرطريق أو شاهد من رواية محمد بن سعيد عن عبادة بن نسي عن عبد الرحمن بن غنم عن معاذ بن جبل قال:\nلما بعثني رسول الله ﷺ إلى اليمن قال لي:\n\"لقد علمت الذي لقيت في أمر الله وفي سببي ... \" الحديث نحوه، وهو حديث طويل فيه عدة وصايا.","vol":"14","page":236},{"text":"ومحمد بن سعيد - هو: المصلوب -! زنديق كذاب، مشهور بذلك.\n<span data-type=\"title\" id=toc-6625>٦٥٩٨ </span>- (قد كنت أنهاك عن حبَّ يهود) .\nضعيف.\nأخرجه أبو داود (٣٠٩٤)، والحاكم (١/ ٣٤١) - من طريق محمد بن سلمة -، وأحمد (٥/ ٢٠١) - من طريق يحيى بن زكريا بن أبي زائدة، كلاهما قالا: - عن محمد بن إسحاق عن الزهري عن عروة عن أسامة بن\nزيد قال:\nخرج رسول الله ﷺ يعود عبد الله بن أُبي في مرضه الذي مات فيه، فلما دخل عليه، عرف فيه الموت، قال: ... فذكره. قال:\n\" فقد أبغضهم سعد بن زرارة فمه؟ \"، وقال يحيى: \" فمات \"! وزاد محمد ابن سلمة:\n\" فلما مات، أتاه ابنه، فقال: يا رسول الله! إن عبد الله بن أبي قد مات، فأعطني قميصك، أكفنه فيه، فنزع رسول الله ﷺ قميصه، فأعطاه إياه \". وقال الحاكم:\n\" صحيح على شرط مسلم \"! ووافقه الذهبي!\nكذا قالا! ولا يخفى ما فيه من التساهل، فإن ابن إسحاق إنما أخرج له مسلم في الشواهد، زإن في حفظه شيئأ، ولذلك فهو حسن الحديث فقط - كما ذكر ذلك الذهبي نفسه في \"الميزان\" -، وحكى عن الإمام أحمد أنه كثير التدليس جدًا، فهو حسن الحديث، إذا صرح بالتحديث، وقد روي هذا عنه في هذا الحديث، فقد أخرجه البيهقي في \" دلائل النبوة \" (٥/ ٢٨٥) من طريق أحمد بن عبد الجبار:","vol":"14","page":237},{"text":"حدثنا يونس بن بكير عن ابن إسحاق قال: حدثنا الزهري به إلى قوله: \"فمه\" بلفظ:\n\" أما والله! إن كنت لأنهاك ... \".\nقلت: ابن عبد الجبار فيه كلام كثير واختلاف شديد، ما بين مكذب له، ومثن عليه خيرًا، وموثق. وقال الحافظ في \" التقريب\":\n\"ضعيف، وسماعه للسيرة صحيح\".\nقلت: فمثله لا تطمئن النفس لزيادته التحديث على ذينك الثقتين، محمد ابن سلمة ويحيى بن زكريا اللذين روياه عن ابن إسحاق قال: (عن) دون التحديث، فهي زيادة من غير ثقة، فتكون منكرة، فإن ثبتت في رواية أحد من الثقات، فالحديث حسن، وإلا، بقينا على التضعيف، وهذا هو الذي يُلزِمُنا به علم الحديث.\nوفي أثناء تحريري لهذا التحقيق انكشفت لي أوهام أو تساهلات لبعض من حفاظ الحديث، لعله من المفيد بيانها:\nأولًا: تصحيح الحاكم والذهبي - كما تقدم -! وقال ابن القيم في \"أحكام أهل الذمة \" (١/ ٢٠٢):\n\" وثبت عنه ﷺ أنه عاد عبد الله بن أبي، رأس المنافقين\". وأظن أنه يعني هذا.\nثانيًا: جزم الحافظ ابن كثير في \" البداية \" بقوله (٥/ ٣٤):\n\"قال محمد بن إسحاق: حدثني الزهري ... \" دون أن يعزوه لأحد! والظاهر","vol":"14","page":238},{"text":"أن مستنده في ذلك رواية البيهقي المصرحة بالتحديث - وإن لم يكن التحديث سبق قلم منه، فقد عزاه في \"تفسيره \" (٢/ ٦٩) لرواية أحمد التي فيها العنعنة دون التحديث -.\nثالثًا: عزا الحافظ ابن حجر (التحديث) في \" تخريج الكشاف، (ص ٧٨) إلى \" مستدرك الحاكم \" في (الجنائز)، يعني: المكان الذي سبقت الإشارة إليه بالجزء والصفحة، وهو فيه معنعن - كما عرفت -. وقد تبين لي السبب بعد البحث والتنقيب، فقد رجعت إلى كتاب \" تخريج الكشاف\" للحافظ الزيلعي، الذي هو أصل كتاب \"تخريج العسقلاني \"، فإذا هو فيه (ص ٢٦٨ - المصورة) [معزوًا] للحاكم في الموضع المذكور، والبيهقي في \"الدلائل \"! فاختصر العسقلاني هذا المصدر الثاني الذي فيه التحديث، فحصل الخطأ المذكور. والمعصوم من عصمه الله تعالى.\nرابعأ: وقع الحديث في \"جامع الأسانيد \" لابن كثير (١/ ٢٣٦) من رواية أحمد بزيادة - بعد قوله:\" فمات \":\n\"فما نفعه\".\nولا أصل لهذه الزيادة عنده ولا عند غيره ممن ذكرنا في التخريج، وغفل عن ذلك الدكتور القلعجي، وزاد - ضغثأ على إبالة - فعزاه لأ بي داود، مؤكدأ أنه حَوَّاشٌ قمّاشٌ!\nنعم، رويت هذه الزيادة مكان المزيد عليها بإسناد مظلم في \"دلاثل النبوة \"، من طريق الحسن بن الجهم: حدثنا الحسين بن الفرج: حدثنا الواقدي قال: ... فذكر الحديث، وفيه قول عبد الله بن بي بن سلول: \" قد أبغضهم أسعد (!) بن\nزرارة فما نفعه؟ ثم قال: يا رسول الله! ليس هذا بحين عتاب! هو الموت، فإن","vol":"14","page":239},{"text":"مت، فاحضر غسلي، وأعطني قميصك أكفن فيه. فأعطاه رسول الله مع قميصه الأعلى، وكان عليه قميصان؛ فقال ابن أبي: أعطني قميصك الذي يلي جلدك.\nفنزع قميصه الذي يلي جلده فأعطاه. ثم قال: وصلّ عليّ واستغفر لي.\nقلت: وهذا إسناد معضل هالك، والواقدي: متهم بالكذب.\nوالحسين بن الفرج قال ابن معين:\n\" كذاب يسرق الحديث \".\nوالحسن بن الجهم: لم أعرفه.\nوالمتن منكر جدًا، ولا يصح منه إلا إعطاؤه ﷺ القميص، وصلاته عليه بطلب ابنه ذلك منه ﷺ، وهذا القدر في \" الصحيحين \"، وهو مخرج في \"أحكام الجنائز \" (ص ٩٥) .\nونحو حديث الترجمة ضعفًا ومتنًا: ما رواه عبد الرزاق في\" تفسيره \" (١/ ٢/٢٨٤ - ٢٨٥)، وابن جرير أيضًا (٠ ١/ ٤٢ ١) بسند رجاله ثقات عن قتادة في قوله تعالى: ﴿ولا تصل على أحد منهم مات أبدًا﴾ قال:\nأرسل عبد الله بن أبي بن سلول - وهو مريض - إلى النبي ﷺ، فلما دخل عليه النبي ﷺ، قال له:\n\" أهلكك حب يهود\".\nقال له: يا رسول الله! إنما أرسلت إليك، لتستغفر لي، ولم أرسل إليك، لتؤنبني! ثم ساله عبد الله أن يعطيه قميصه يكفن فيه، فأعطاه إياه ... الحديث.","vol":"14","page":240},{"text":"وهذا مرسل أو معضل.\nوروى الحكم بن أبان عن عكرمة مولى ابن عباس قال: قال ابن عباس:\nلما [كان] مرضُ عبد الله بن أبي الذي مات فيه، جاءه النبي ﷺ، فتكلما بكلام بينهما، فقال عبد الله: قد فهمت ما تقول، امنن عليّ، فكفني في قميصك، وصل عليّ. فكفنه النبي ﷺ في قميصه ذلك وصلى عليه.\nقال ابن عباس: والله أعلم أي صلاة كانت، وما خادع محمد ﷺ إنسانًا قط.\nأخرجه عبد الرزاق في \" المصنف\" (٣/ ٥٣٨/ ٦٦٢٧)، ومن طريقه الطبراني في \"المعجم الكبير\" (١ ١/ ٢٣٥ - ٢٣٦)، وقال الهيثمي في \"المجمع \" (٧/ ٣٣):\n\"رواه الطبراني، وفيه الحكم بن أبان، وثقه النسائي وجماعة، وضعفه ابن المبارك، وبقية رجاله رجال الصحيح\".\nقلت: والحكم هذا وثقه الذهبي في \" الكاشف \"! وقال الحافظ في \"التقريب \":\n\" صدوق عابد، وله أوهام\".\nقلت: فمثله يمكن تحسين حديثه، ولعله الذي ثبته ابن القيم، وليس حديث الترجمة كما ظننت أولًا، فإنه يلتقي معه في عيادته ﷺ لعبد الله بن أبي المنافق. والله أعلم.","vol":"14","page":241},{"text":"<span data-type=\"title\" id=toc-6626>٦٥٩٩ </span>- (انبسطُوا في النفقة في شهر رمضان، فإن النفقة فيه كالنفقة في سبيل الله) .\nمنكر.\nأخرجه ابن أبي الدنيا في \"فضائل رمضان \" (٥٢/ ٢٤) من طريق أبي بكر بن أبي مريم عن صخرة بن حبيب وراشد بن سعد مرفوعًا.\nقلت: وهذا مع إرساله ضعيف، لحال أبي بكر بن أبي مريم، فإنه كان اختلط، ولذلك ضعفوه، بل قال الدارقطني:\n\"متروك\".\nوساق له الذهبي في \"الميزان \" بعض المنكرات.","vol":"14","page":242},{"text":"٦٦٠٠ - (لا يقطع صلاة المسلم شيء إلا الحمار، والكافر، والكلب والمرأة) .\nمنكر بذكر: \"الكافر \".\nأخرجه أحمد (٦/ ٨٤ - ٨٥) وابن جرير في \" تهذيب الآثار \" (ص ٣١٠/ ٥٨٤ - الجزء المفقود، تحقيق علي رضا) من طريق راشد بن سعد عن عائشة زوج النبي ﷺ قالت: قال رسول الله ﷺ ... فذكره.\nفقالت عائشة: يا رسول الله! لقد قُرِنّا بدواب سوء.\nقلت: وإسناده ضعيف، رجاله ثقات كلهم، غير أن راشد بن سعد لم يذكروه في الرواة عن عائشة رضي الله تعالى عنها، لا في ترجمته، ولا في ترجمتها، الأمر الذي يشعر بغرابة روايته عنها وسماعه منها. ويؤيد ذلك أمور يعل بها الحديث:","vol":"14","page":242},{"text":"أحدها: أنهم ذكروا في ترجمته أنه روى عن بعض الصحابة، ولم يسمع منهم، وتاريخ وفاتهم قريب من تاريخ وفاتها، مثل سعد بن أبي وقاص - وهو مدني مثلها -، وقد توفي سنة (٥٥)، وهي سنة (٥٧)، وهو سنة (١٥٨) .\nوالثاني: أنه يستنكر جدًا أن ينسب إليها أنها سمعت النبي ﷺ يقول الحديث، فتقابله بقولها: \" لقد قرنا بدواب سوء \"! وهي الصدّيقة الأديبة الفقيهة ﵂.\nوالثالث: أن المحفوظ من طرق صحيحة عنها في \"الصحيحين\" وغيرهما أنها خاطبت بذلك بعض التابعين حينما ذكر عندها ما يقطع الصلاة: الكلب، والحمار، والمرأة الحائض، فقالت: شبهتمونا بالحمير والكلاب! والله! لقد رأيت رسول الله ﷺ يصلي، وأنا على السرير بينه وبين القبلة مضطجعة ... الحديث. وأحد طرقه في \"صحيح أبي داود \" (٧٠٦) . وفي رواية لمسلم (٢/ ٦٥) أن عروة هو الذي قال ذلك، فقالت: إن المرأة لدابة سوء! ففيه إشعار قوي بأنها لم تسمع الحديث منه ﷺ، وإنما من أولئك المشار إليهم، ولذلك قالت لهم: شبهتمونا ... إلخ محتجة بصلاة النبي ﷺ، وهي مضطجعة بينه وبين القبلة، وإن كانت هذه\nالصلاة لا تنافي حديث القطع، لأن اضطجاعها ليس مرورًا - كما حققه العلماء -.\nوالمقصود تبرئة السيدة من أن ينسب إليها مجابهة حديث النبي ﷺ بتلك الكلمة بمثل هذا الإسناد المنقطع.\nوأيضًا: ففيه ذكر (الكافر)، وهو خلاف الأحاديث الصحيحة التي اقتصرت على ذكر الثلاثة المذكورة دونه، وهي من حديث أبي ذر وعبد الله بن مغفل، وأبي هريرة، وأبي سعيد، وغيرهم، وقد خرجتها في \"الروض النضير\" (٩٥٦)،","vol":"14","page":243},{"text":"وبعضها في \"صحيح أبي داود \" (٦٩٩، ٧٠٠) .\nنعم، جاء ذكر (اليهودي والمجوسي) في حديث لابن عباس، لا يصح إسناده، وهو مخرج في \"ضعيف أبي داود \" (١١٠)، وهو خلاف الصحيح عن ابن عباس مرفوعًا وموقوفًا. انظر \" صحيح أبي داود، (٧٠٠) .\nوقد خفي هذا التحقيق على محقق \" تهذيب الآثار\"، فصرح في التعليق عليه بأنه \" حديث صحيح، وإسناده صحيح أيضًا \"!\nثم تكلم على رواته الأربعة عند ابن جرير توثيقًا، ولم ينتبه لما ذكرته من علة الانقطاع وغيره مما سبق بيانه. والله الموفق.\nثم تبين أنني كنت خرجت الحديث منذ زمن بعيد برقم (٥٥٤٢)، فوجدت تطابقًا جميلًا بين التخريجين، وقد يزيد أحدهما على الآخر بفائدة لم تذكر في الآخر، فرأيت إثبات هذا لهذا وللتاريخ. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6628>٦٦٠١ </span>- (ستكون فتنة، لا يهدأ منها جانب، إلا جاش منها جانب، حتى ينادي مناد من السماء: إن أميركم فلان) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط \" (٥/ ٣٣٨/ ٦٦٣ ٤) قال: حدثنا عبد الرحمن بن عمرو أبو زرعة قال: حدثنا أبو اليمان قال: حدثنا اسماعيل بن عياش عن المثنى بن الصباح عن عمرو بن دينار المكي عن سعيد ابن المسيب عن طلحة بن عبيد الله عن النبي ﷺ قال: ... فذكره. وقال:\n\"لا يروى عن طلحة إلا بهذا الإسناد، تفرد به إسماعيل بن عياش\".","vol":"14","page":244},{"text":"قلت: وهو ضعيف، قال الهيثمي (٧/ ٣١٦):\n\" وفيه مثنى بن الصباح، وهو متروك، ووثقه ابن معين، وضعفه أيضًا\".\nوسائر رجاله ثقات، غير أن (إسماعيل بن عياش) ضعيف في غير الشاميين، وهذه منها، فإن المثنى بن الصبّاح مكي، وكان اختلط.\nوقد أسقطه بعض المجهولين من الإسناد مرة، وجعل مكانه ومكان عمرو بن دينار: (ابن أبي حسين) مرة أخرى - واسمه: عبد الله بن عبد الرحمن النوفلي المكي - وهو ثقة، فقال ابن جرير الطبري في \" تهذيب الآثار:\" (٣٧٥ - ٣٧٦/٦٨٥ - الجزء المفقود): حدثني أبو شرحبيل الحمصي قال: حدثنا إسماعيل عن عمرو بن دينار المكي به. قال:\n\" ٦٨٦ - وحدثني أبو شرحبيل قال: حدثنا أبو اليمان قال: حدثنا إسماعيل عن ابن أبي حسين عن سعيد بن المسيب ... \".\nوقال الطبري عقبه:\n\"وهذا خبر - عندنا - صحيح سنده، وقد يجب أن يكون على مذهب الآخرين سقيمًاغيرصحيح، لعلتين:\nإحداهما: أنه خبر لا يعرف له مخرج عن طلحة عن رسول الله ﷺ يصح إلا من هذا الوجه.\nوالئانية: أنه من نقل إسماعيل بن عياش، وفي نقل إسماعيل عن غير أهل بلده - عندهم - نظر \"!\nكذا قال! وهذا أسلوب منه غريب اتخذه عادة يكرره بين يدي الأحاديث التي","vol":"14","page":245},{"text":"يسوق أسانيدها ويصححها، ويحكى عن (الآخرين) تضعيفهم إياها بعلل ينسبها إليهم، قد تكون قادحة أحيانًا - كما هو الشأن هنا - ثم هو لا يدفعها، ولا يبين وجهة نظره في تصحيحه! فما أشبهه من هذه الحيثية ببعض علماء الكلام - كالفخر الرازي مثلًا - يحكي شبهة المعتزلة في بعض نصوص الصفات وتأويلهم إياها، ثم يسكت عنها ولا يردها! وقد كنت ذكرت هذا أو نحوه في تخريج حديت\nآخر من رواية الطبري، لا يحضرني الآن مكانه.\nويرد على أسلوبه المذكور ما يأتي:\nأولًا: مما لا شك فيه أنه يعني بقوله: \" الآخرين \": علماء الحديث، فمن هم؟!\nوهو ينسب اليهم أنهم يعلون الخبر - ولو كان صحيح الإسناد - بأنه لا يعرف الا من هذا الوجه! فإن المعروف عن العلماء في (علم المصطلح) - وعليه عملهم - أن تفرد الثقة بالحديث لا يعتبر علة، وقد أشار إلى هذا الإمام الشافعي بقوله المأثور عنه:\n\" ليس الحديث الشاذ أن يروي الثقة ما لم يرو غيره، وإنما هو: أن يروي حديثًا يخالف فيه ما رواه الثقات \" (١) .\nوطالما رأينا الإمام الترمذي يقول في عشرات الأحاديث:\n\"حديث صحيح غريب، لا نعرفه إلا من هذا الوجه \"، ونحوه. ومن ذلك قوله في الحديث المتفق على صحته: \"انما الأعمال بالنيات ... \".\n\"حديث حسن صحيح لا نعرفه إلا من حديث يحيى بن سعيد الأنصاري \".\nفما عزاه إليهم إذن غير صحيح، إلا أن يكون عنى فردًا أو أفرادًا منهم، فكان\n_________\n(١) انظر الحديث الشاذ، والغريب في كتب المصطلح.","vol":"14","page":246},{"text":"عليه أن يسميهم، أو على الأقل أن لا يطلق العزو إليهم.\nثانيًا: لقد حكى عنهم أن في نقل إسماعيل عن غيرأهل بلده نظرًا، وهذا حق، فهو المعروف عن كبارهم - كالإمام أحمد، وابن معين، وابن المديني، ودُحيم، وعمرو بن علي، وكذا البخاري، والنساثي، ويعقوب بن شيبة، وابن\nعدي وغيرهم كثير -، كلهم ضعفوا حديثه عن غير الشاميين.\nوإذا كان الإمام الطبري يرى أنه صحيح الحديث مطلقًا لا فرق عنده بين شامي وغيره، فلا يسعنا إلا اتباع الأئمة الخالفين له، لأن معهم زيادة علم لم يقف عليه الطبري، ومن علم حجة على من لم يعلم، وبخاصة أنه جرح، وهو مقدم على التعديل، وقد قال (دُحيم) - وهو من الحفاظ الشاميين العارفين بالمحدثين من أهل بلده -:\n\" إسماعيل في الشاميين غاية، وخلط عن المدنيين \".\nإذا عرفت هذا، وتذكرت أن مدار إسنادي الطبري على إسماعيل - مرة عن عمرو بن دينار المكي، ومرة عن ابن أبي حسين المكي -، يتبين لك أنه إسناد ضعيف من تخاليط إسماعيل عن غير الشاميين، وبذلك يبطل تصحيح الطبري\nلإسناده.\nوهذا نقوله على فرض صحة السند بذلك إلى إسماعيل، وهو غير مسلّم به عندي، لأنه من رواية شيخ الطبري (أبي شرحبيل)، فإنه في عداد المجهولين، فقد أورده أبو أحمد الحاكم في كتابه الحافل \" الكنى والأسماء \" (ق ٢٢٤/ ١)،\nوسماه (عيسى بن جابر البهراني الحمصي، ابن أخي أبي اليمان) مولى امرأة من (بهراء)، يقال لها: (أم سلمة) كانت عند عمرو بن روبة التغلبي.","vol":"14","page":247},{"text":"ولم يذكر فيه جرحًا ولا تعديلًا، ولا رأيته عند غيره، حتى ولا في \"تاريخ دمشق\" لابن عساكر. هذا مع مخالفة أبي زرعة الدمشقي لأبي شرحبيل، فقد أدخل (المثنى بن الصبّاح) بين إسماعيل وعمرو بن دينار، فالمثنى هو علة هذا\nالاسناد، لأن أبا زرعة ثقة حافظ.\nوعلة الإسناد الثاني عند الطبري: شيخه ورواية إسماعيل عن ابن أبي حسين، وهو مكي، فإنها ضعيفة - كما تقدم - والله ﷾ أعلم.\nثم إن الطبري أتبع حديث طلحة بحديث طويل أشار إلى تضعيفه، وفيه بيان أن الأمير المنادى به من السماء هو المهدي، ساقه من رواية رواد بن الجراح العسقلاني بسنده عن حذيفة بن اليمان مرفوعأ:\n\" إذا كان رأس الخمس والعشرين والمائتين، نادى مناد من السماء: ألا أيها الناس! إن الله قطع مدة الجبارين والمناققين وأتباعهم ... ووليكم المهدي ... \" الحديث بطوله، وهو حديث جميل، كإنه يتحدث عن أحوال المسلمين الحاضرة،\nوتسلط الكفار والمنافقين عليهم، ولكن يد الصنع ظاهرة عليه، ورواد بن الجراح مختلف فيه، وقد أنكرت عليه أحاديث، هذا منها، بل قال الذهبي: إنه \" حديث باطل\".\n<span data-type=\"title\" id=toc-6629>٦٦٠٢ </span>- (يعرّفني الله نفسه يوم القيامة، فأسجد سجدة يرضى بها\nعني، ثئم أمدحه بمدحة يرضى بها عني، ثم يؤذنُ لي في الكلام ...)\nوفيه كلام طويل كثير.\nموضوع.\nأخرجه ابن أبي عاصم في \" السنة \" (٢/ ٣٦٨/ ٠ ٧٩) - والسياق له -، وأبو يعلى في \" مسنده الكبير \" (ق ١٠٦/ ٢ - المطالب العالية المسندة)،","vol":"14","page":248},{"text":"وأبو نعيم في \" أخبار أصبهان \" (١/ ٣٠٧)، كلهم من طريق عبد الغفار بن القاسم عن عدي بن ثابت عن زر بن حبيش عن أبي بن كعب مرفوعًا.\nقلت: وهذا إسناد موضوع، آفته عبد الغفار بن القاسم - وهو: أبو مريم الأ نصاري -: قال ابن المديني وأبو داود:\n\" يضع الحديث \". وقال ابن حبان في \" الضعفاء \" (٢/ ١٤٣):\n\"كان ممن يروي المثالب في عثمان بن عفان، ويشرب الخمر حتى يسكر، ومع ذلك يقلب الأخبار، لا يجوز الاحتجاج به، تركه أحمد وابن معين \".\nوالحديث عزاه السيوطي في \" الدر المنثور\" (٦/ ١٠٧) لأبي يعلى وابن مردويه. وذكر في \"لجامع الكبير \": (الدارقطني في \" الأفراد\") .. مكان: (ابن مردويه)، وسكت عنه كعادته! وما أظن إلا أنهما روياه من طريق عبد الغفار هذا، والأغرب من سكوته سكوت ابن كثير عنه، بل وسكوت الحافظ ابن حجر في \"الفتح\" (١ ١/ ٤٣٦ -٤٣٧) عنه، لكن سكوت ابن كثير مغتفر - في اصطلاحهم -، لأنه ساقه بإسناد أبي يعلى، بينما سكوت الحافظ يعني - في اصطلاحه هو - أنه حسن على الأقل. ولعل ذلك، لأن أصله، فإن فيه - مما أشار إليه ابن أبي عاصم - المرور على الصراط، ووضع الرب قدمه في جهنم، والحوض. وكل ذلك ثابت في الأحاديث الصحيحة.\n<span data-type=\"title\" id=toc-6630>٦٦٠٣ </span>- (لا تغيروا هذا الشيب، فمن كان مغيرًا لا محالة، فبالحناء والكتم) .\nمنكر.\nأخرجه الطبري في \" تهذيب الآثار \" (٥٠٥/ ٩٥٧ - الجزء المفقود)،","vol":"14","page":249},{"text":"وابن عدي في \"الكامل \" (٥/ ٥٧) من طريق عمر بن سعيد الدمشقي: ثنا سعيد بن بشير عن قتادة عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، سعيد بن بشير: ضعيف.\nوعمر بن سعيد الدمشقي: متروك، له ترجمة سيئة في \"الميزان \" و\"اللسان \"، ويستدرك عليهما ما رواه ابن عساكر في \"التاريخ \" (٥ ٤/ ٦٨/ ٥ ٢٣) عن الدارقطني أنه قال فيه:\n\" روى عن سعيد بن عبد العزيز وسعيد بن بشير بواطيل \".\nقلت: لكنه قد توبع، فقد أتبعه الطبري بطريق آخر عن محمد بن بكار قال:\nأخبرنا سعيد بن بشير به بلفظ:\n\"من كان مغيرًا.. \" الحديث، دون طرفه الأول.\nوهذه متابعة قوية من (محمد بن بكار) - وهو: ابن بلال العاملي الدمشقي -، وهو ثقة، وقول الأخ علي رضا في تعليقه على \" تهذيب الطبري\" أنه: (ابن ريان) .. خطأ منه، قلد فيه الحافظ ابن حجر في \" تهذيبه \"، وهو سبق قلم منه - والله أعلم -\nفي ترجمته لـ (سعيد بن بشير)، بخلاف أصله \" تهذيب الكمال\" للحافظ المزي، فإنه فيها - كما ذكرت -: (ابن بلال) . وهكذا على الصواب وقع فيه في ترجمة (محمد بن بكار) نفسه. وكذا هو في\"الجرح والتعديل\"، وكذلك وقع في الترجمتين من \" تاريخ دمشق \" لابن عساكر (٧/٢١٠ و١٠/١٣٩) .\nوتابعه أيضًا يحيى بن صالح - وهو: الوحاظي - بلفظ:\n\" لا تغيروا هذه الشعور ... \" والباقي مثله سواء.","vol":"14","page":250},{"text":"أخرجه الديلمي (٣/ ١٥٠ - الغرائب الملتقطة) .\nوالوحاظي ثقة من رجال الشيخين. فانحصرت العلة في سعيد بن بشير، فهو من منكراته، لتفرده به، ومخالفة حديثه لما صح عن النبي ﷺ أنه قال:\n\" غيروا الشيب ... \".\nصح ذلك عن جمع من الصحابة، فانظر \" صحيح الجامع الصغير \" رقم (٤٣ ٠ ٤ - ٤٦ ٠ ٤) .\n<span data-type=\"title\" id=toc-6631>٦٦٠٤ </span>- (يا أم سلمة! إذا تحولت هذه التربة دمًا، فاعلمي أن ابني قد قتل. يعني: الحسين ﵁) .\nموضوع.\nأخرجه الطبراني في \"المعجم الكبير\" (٣/ ٤ ١ ١/ ٧ ٢٨١)، ومن طريقه الشجري في \"الأسالي\" (١/ ١٦٣) من طريق عمرو بن ثابت عن الأعمش عن أبي وائل شقيق بن سلمة عن أم سلمة قالت:\nكان الحسن والحسين ﵄ يلعبان بين يدي النبي ﷺ في بيتي، فنزل جبريل ﵇ فقال: يا محمد! إن أمتك تقتل ابنك هذا من بعدك.\nفأومأ بيده إلى الحسين، فبكى رسول الله عن، وضمه إلى صدره، ثم قال رسول الله ﷺ:\n\"وديعة عندك هذه التربة\".\nفشمها رسول الله ﷺ، وقال: ... فذكر الحديث. قال:\nفجعلتها أم سلمة في قارورة، ثم جعلت تنظر إليها كل يوم وتقول: إن يومًا","vol":"14","page":251},{"text":"تحولين دمًا ليوم عظيم.\nقلت: وهذا إسناد موضوع، رجاله كلهم ثقات، غير عمرو بن ثابت، وهو رافضي متروك، متفق على تضعيفه، بل قال ابن حبان (٢/ ٧٦):\n\" كان يروي الموضوعات، لا يحل ذكره إلا على سبيل الاعتبار\".\nوقال الهيثمي في \"المجمع \" (٩/ ١٨٩):\n\" رواه الطبراني، وفيه عمرو برد ثابت النكري، وهو متروك \".\n<span data-type=\"title\" id=toc-6632>٦٦٠٥ </span>- (إذا كان يوم القيامة، حدّ الله الذين شتموا عائشة ثمانين ثمانين على رؤوس الخلائق، فيستوهب ربي المهاجرين منهم، فأستأمرك يا عائشة!) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٣/ ٦٣ ١ - ٦٤ ١) من طريق عبد الله بن هارون أبي علقمة الفروي: ثنا قدامة بن محمد الأشجعي: ثنا مخرمة بن بكير عن أبيه عن ابن شهاب عن عبيد الله بن عبد الله عن ابن عباس\nقال: قال رسول الله ﷺ: ... فذكره، فسمعت عائشة الكلام، فبكت وهي في البيت، ثم قالت: والذي، بعثك بالحق نبيًا! لسرورك أطيب من سروري.\nفتبسم رسول الله ﷺ ضاحكًا وقال:\n\" ابنة أبيها\".\nقلت: وهذا إسناد ضعيف، عبد الله بن هارون هذا: قال الذهبي في \"الميزان \":\n\"له عن القعنبي وغيره مناكير، ولم يترك \".","vol":"14","page":252},{"text":"وشيخه قدامة بن محمد الأشجعي: قال الذهبي في \" المغني \":\n\" جرحه ابن حبان، ومشاه غيره\".\n<span data-type=\"title\" id=toc-6633>٦٦٠٦ </span>- (إن طلاق أم سليم لحوب) .\nضعيف.\nأخرجه الحاكم (٢/ ٢ ٠ ٣)، وعنه البيهقي (٧/ ٣٢٣)، والبزار في \" مسنده \" (٣/ ٢٤٦/ ٢٦٧١ - كشف الأستار) من طريق علي بن عاصم:\nثنا حميد الطويل عن أنس بن مالك ﵁ قال:\nكان بين أبي طلحة وبين أم سليم كلام، فأراد أبو طلحة أن يطلق أم سليم، فبلغ ذلك النبي ﷺ، فقال: ... فذكره. وقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\"قلت: لا والله! علي واهٍ \". وقال في ترجمته من \" الميزان\":\n\" قلت: وهذا منكرًا. وقال الهيثمي في (المجمع، (٩/ ٢٦٢):\n\" رواه البزار، وفيه علي بن عاصم، وهو ضعيف، وقد وثَّق، وبقية رجاله رجال الصحيح \".\nومن طريق علي أخرجه ابن عدي (٥/ ١٩٣)، وزاد في آخره:\nفكفَّ. وقال:\n\" والضعف على حديثه بيَّن \".\nوعزاه ابن كثير في تفسير سورة النساء لابن مردويه والحاكم من هذا الوجه","vol":"14","page":253},{"text":"ساكتًا عنه، وكذلك سكت عنه الحافظ في \" تخريج أحاديث الكشاف \" (٣٨/٣١٦) !\nولعل أصل الحديث ما رواه خالد عن عوف عن أنس بن سيرين قال:\nبلغني أن أبا أيوب أراد طلاق أم أيوب، فاستأمر النبي ﷺ، فقال:\n\" إن طلاق أم أيوب لحوب \".\nأخرجه أبو داود في \" المراسيل \" (٩٧ ١/ ٢٣٣) .\nوهذا إسناد صحيح، ولكنه مرسل. وقد وصله ابن مردويه، فقال: حدثنا عبد الباقي: حدثنا بشر بن موسى: حدثنا هوذة بن خليفة: حدثنا عوف عن أنس أن أبا أيوب ... الحديث.\nهكذا ساقه ابن كثير - وهو من فوائده - فقال: \" عن أنس \"، أطلقه ولم يقيده، فأوهم أنه أنس بن مالك، وقد أدركه، ولكنهم لم يذكروا له رواية عنه، ولعل ذلك من أوهام (عبد الباقي) - وهو: ابن قانع - الحافظ، فقد ذكر الخطيب في ترجمته أنه كان اختلط.\nوقد أسنده بعض الضعفاء وسراق الحديث، فقال الطبراني في \"المعجم الكبير \" (١٢/ ١٩٥ -١٩٦): حدثنا محمد بن عثمان بن أبي شيبة: ثنا يحيى بن عبد الحميد: ثنا حماد بن ؤيد عن واصل مولى أبي عيينة عن محمد بن سيرين\nعن ابن عباس: أن أبا أيوب ... الحديث.\nقلت: وهذا إسناد واهٍ، محمد بن عثمان هذا: مختلف فيه، قال الذهبي في \"المغني \":","vol":"14","page":254},{"text":"\"حافظ، وثقه جزرة، وكذبه عبد الله بن أحمد \".\nويحيى بن عبد الحميد - وهو: الحماني -: قال الذهبي:\n\"حافظ، منكر الحديث، وقد وثقه ابن معين وغيره. وقال أحمد: كان يكذب جهارًا وقال النسائي: ضعيف \". وقال الحافظ في \" التقريب \":\n\" حافظ، إلا أنهم اتهموه بسرقة الحديث \". وقال الهيثمي في\"المجمع \" (٩/٢٦٢):\n\" رواه الطبراني، وفيه يحيى بن عبد الحميد الحماني، وهو ضعيف \".\nقلت: وعزاه الحافظ في \" تخريج الكشاف \" لـ\" أوسط \" الطبراني، وما أظنه إلا وهمًا. وعزاه ابن كثير لابن مردويه وحده.\n<span data-type=\"title\" id=toc-6634>٦٦٠٧ </span>- (تقطع الآجال من شعبان إلى شعبان، حتى إن الرجل لينكح ويولد له وقد خرج اسمه في الموتى) .\nمنكر.\nأخرجه الطبري في \"التفسير\" (٢٥/ ٦٥.)، والبيهقي في \" شعب الإيمان \" (٣/ ٣٨٦/ ٣٨٣٩) من طرق عن الليث عن عقيل بن خالد عن ابن شهاب عن عثمان بن محمد بن المغيرة بن الأخنس قال: قال رسول الله ﷺ ... فذكره.\nولم يقع في \" الشعب \" رفعه، فلا أدري إذا كان سقط من الطابع أو الناسخ، ولعل الأول أقرب، فقد عزاه السيوطي في \" الدر \" (٦/ ٢٦) إليه وابن جرير مرفوعًا. والله أعلم.","vol":"14","page":255},{"text":"قلت: وهذا إسناد معضل، رجاله ثقات، غير أن ابن الأخنس هذا فيه كلام، وليس له راية عن الصحابة، فهو معضل، وقال فيه الحافظ:\n\" صدوق له أوهام \".\nوقد روي عنه مسندًا، أخرجه الديلمي في \" مسنده \" (١/ ٤٧ - الغرائب الملتقطة) من طويقين آخرين قالا: حدثنا ليث عن عقيل عن ابن شهاب عن عثمان بن محمد بن المغيرة عن سعيد بن المسيب عن أبي هريرة قال: قال رسول الله ﷺ: ... فذكره.\nلكن قال ابن المديني في \" العلل \" (٨٩):\n\" روى عثمان هذا أحاديث مناكير عن سعيد بن المسيب عن أبي هريرة\".\nولعل هذا الحديث مما أشار إليه من (المناكير)، وقد أشار الحافظ ابن كثير إلى نكارته في تفسير قوله تعالى: ﴿فيها يفرق كل أمر حكيم﴾، فقال:\n\" ومن قال: إنها ليلة النصف من شعبان، فقد أبعد النجعة، فإن نص القرآن أنها في رمضان، والحديث الذي رواه عبد الله بن صالح عن الليث عن عقيل عن الزهري: أخبرني عثمان بن محمد بن المغيرة بن الأخنس: أن رسول الله ﷺ قال: ... (فذكره)، فهو حديث مرسل، ومثله لا يعارض به النصوص \".\nكذا فيه: \" رواه عبد الله بن صالح \"، ولم أره من روايته، وقد توبع - كما تقدم -.\nوقد روي الحديث بنحوه من طريق أخرى عن أبي هريرة عن عائشة، وقد مضى تخريجه برقم (٥٠٨٦) .","vol":"14","page":256},{"text":"<span data-type=\"title\" id=toc-6635>٦٦٠٨ </span>- (لا تقولوا:سورة ﴿البقرة﴾، ولا: سورة ﴿آل عمران﴾، ولا: سورة ﴿النساء﴾، ولكن قولوا: السورة التي يذكر فيها البقرة، و: السورة التي يذكر فيها آل عمران، و: السورة التي يذكر فيهاالنساء، وكذلك القرآن كله) .\nمنكر.\nرواه الطبراني. في \" الأوسط \" (٦/ ٣٥٢/ ٥٧٥١)، ومن طريقه الحافظ ابن حجر في \" النتائج \" عن خلف بن هشام البزار: ثنا عبيس بن ميمون عن موسى بن أنس عن أبيه ﵁ قال: قال رسول الله ﷺ: ... وقال الطبراني:\n\" لا يروى عن أنس إلا بهذا الإسناد، تفرد به خلف \". قال الحافظ:\n\" قلت: هو المقرئ من شيوخ مسلم، ولكن شيخه عبيس: ضعيف، وقد أفرط ابن الجوزي فذكر هذا الحديث في \"الموضوعات \"، ولم يذكر له مستندًا إلا تضعيف عبيس، وقول الإمام أحمد: إنه حديث منكر. وهذا لا يقتضي الوضع، وقد قال الفلاس: صدوق يخطىء كثيرًا، وقد ترجم البخاري في (فضائل القرآن):\n(باب من لم ير بأسا أن يقول: سورة ﴿البقرة﴾، وسورة كذا)، ثم ذكر حديث أبي مسعود: من قرأ الآيتين من آخر سورة ﴿البقرة﴾ في ليلة، كفتاه. وحديث عمر: سمعت هشام بن حكيم يقرأ سورة ﴿الفرقان﴾ ... الحديث. وكأنه أشار إلى [أن] النهي لم يثبت فيجوز كل من الأمرين.\nوقد ثبت اللفظ الآخر من كلام النبي ﷺ، وذلك في الحديث الذي أخرجه أبو داود والترمذي من طريق يزيد الفارسي عن ابن عباس ﵄ قال:\nقلت لعثمان ﵁: ما حملكم على أن عمدتم إلى ﴿الأنفال﴾ وهي من","vol":"14","page":257},{"text":"المثاني، وإلى ﴿براءة﴾ وهي من المئين، فقرنتم بينهما ... فذكر الحديث بطوله، وفيه قول عثمان:\nإن رسول الله كانت تنزل عليه الآية فيقول: ضعوها في السورة التي يذكر فيها كذا.\nوقد وجدت حديث أنس في كتاب \" فضائل القرآن \" لخلف، كما أوردته، وأخرج فيه عن حزم بن أبي حزم قال: سمعت الحسن يقول: ذكرلنا أن نبي الله ﷺ قال: \"تدرون أي القرآن أعظم؟ \". قالوا: الله ورسوله أعلم. قال:\n\" السورة التي يذكر فيها البقرة \".\nوقد أخرج الشيخان في \" صحيحيهما \" من طريق الأعمش قال: سمعت الحجاج ابن يوسف يقول: لا تقولوا: سورة ﴿البقرة﴾، ولكن قولوا: السورة التي يذكر فيها البقرة. وفيه رد إبراهيم النخعي عليه بحديث ابن مسعود: هذا مقام\nالذي أنزلت عليه سورة ﴿البقرة﴾ .\nقال الشيخ عماد الدين ابن كثير: استقر الأمر والتفاسير على استعمال هذا اللفظ مثل سورة ﴿البقرة﴾ وغيرها.\nقلت: رأيت في بعض التفاسير استعمال اللفظ الثاني كـ \"تفسير الكلبي \" وعبد الرزاق وابن أبي حاتم، والأكثر مثل الأول. واللة أعلم \".\nقلت: فيه أمور:\nأولًا: لم يتفرد بالحديث خلف بن هشام البزار - بالراء، كما في \"التقريب\"، ووقع في \"الأ وسط \" بالزاي! -، فقد أخرجه البيهقي في \" شعب الإيمان \" (٢/٥١٩/ ٢٥٨٢) من طريق يحيى بن أبي طالب: أخبرني أبي: حدثني أبو عبيدة","vol":"14","page":258},{"text":"عبيس الخزاز به. وقال البيهقي:\n\"عبيس بن ميمون منكر الحديث، وهذا لا يصح، وإنما يروى فيه عن ابن عمر من قوله \".\nثانيًا: قوله: \" وقد ثبت اللفظ الآخر من كلام النبي ﷺ ... \" إلخ فيه نظر، لأن حديث ابن عباس مداره على (يزيد الفارسي) - كما ترى -، وهو غير مشهور بالعدالة، ولذلك بيض له الذهبي في \" الكاشف \"، وقال الحافظ:\n\" مقبول \". يعني: عند المتابعة، ولم يتابع، بل فيه جملة منكرة - كما بينت في \"ضعيف أبي داود \" (١٤٠ - ١٤١) -.\nولا يقويه مرسل الحسن البصري، لما هو معروف أن مراسيله كالرياح، ويمكن أن يكون تلقاه من يزيد هذا.\nعلى أن الراوي عنه (حزم بن أبي حزم) يهم، وإن كان صدوقًا - كما في \" التقريب \" -.\nثالثًا: وفي رد إبراهيم النخعي على الحجاج إشارة قوية إلى أن المعروف عند الصحابة وتابعيهم خلاف ما قال الحجاج، وفي الباب أحاديث كثيرة صحيحة من لفظ النبي في تدل على الجواز، كما في \" فتح الباري \" (٩/ ٨٨)، وقوله فيه بعد أن ذكر حديث الترجمة وضعفه، وحديت ابن عباس وسكت عنه:\n\" قال ابن كثير في \" تفسيره \": ولا شك أن ذلك أحوط، ولكن استقر الإجماع على الجواز في المصاحف والتفاسير. قلت: وقد تمسك بالاحتياط المذكور جماعة من المفسرين ... \".","vol":"14","page":259},{"text":"فأقول: لا أرى وجهًا لمثل الاحتياط - مهما كان شأن القائلين به - بعد تتابع الأحاديث والآثار على الجواز. والله أعلم.\n<span data-type=\"title\" id=toc-6636>٦٦٠٩ </span>- (إذا أبغض المسلمون علماءهم، (وفي رواية: قرّاءهم)، وأظهروا عمارة أسواقهم، وتناكحوا (والرواية الأخرى: وتآلبوا) على جمع الدراهم، رماهم الله ﷿ بأربع خصالٍ: بالقحط من الزمان، والجور من السلطان، والخيانة من ولاة الأحكام، والصولة (وفي الرواية: والشوكة) من العدو) .\nمنكر.\nأخرجه الحاكم (٤/ ٣٢٥) - والسياق له -، والديلمي في \" مسنده\" (١/ ٤٤/ ١ - ٢ - الغرائب) والرواية الأخرى له من طريق محمد بن عبد ربه أبو تُميلة -، وقال الديلمي: (محمد بن عبد الله بن عبد ربه): ثنا أبو بكر بن\nعياش عن أبي حصين عن ابن أبي مليكة عن علي بن أبي طالب ﵁ مرفوعًا. وقال الحاكم:\n\" صحيح الإسناد، إن كان عبد الله بن أبي مليكة سمع من أمير المؤمنين \".\nورده الذهبي بقوله:\n\" قلت: بل منكر منقطع، وابن عبد ربه لم أعرفه \".\nقلت: ولم يورده في \" الميزان \"، واستدرك عليه الحافظ في \" اللسان\" فقال:\n\" محمد بن عبد الله عن أبي بكر بن عياش: قال المؤلف في ترجمة (أبي بكر):\nمحمد لا أعرفه (١) . وأخرج الحاكم حديثأ في \" المستدرك\" من طريق محمد بن\n_________\n(١) \"الميزان \" (٤/٥٠١) .","vol":"14","page":260},{"text":"عبد ربه عن أبي بكر بن عياش، فقال الذهبي في \" تلخيصه \": لا أعرفه. فيجوز أنهما واحد\". الأصل: \" فيجوز هل هما واحد؟ \"، ويمكن أن يكون الصواب: \"فينظر، هل هما واحد؟ \". والله أعلم.\nقلت: ويحتمل أن يكون الذي في \"ثقات ابن حبان \" (٩// ١٠٧):\n\" أبو تُميلة - اسمه: محمد بن عبد ربه بن سليمان المروزي -: يروي عن الفضيل بن عياض: حدثنا عنه محمد بن أحمد بن أبي عون (١)، يخطئ ويخالف\".\nولمحمد بن عبد ربه حديث آخر، يرويه عن الفضل بن موسى بسند له عن أبي موسى الأشعري. أخرجه البيهقي في \" الشعب \" وضعفه، وتقدم تخريجه برقم (٦٢٧٢) .\nوأما كنيته (أبو تميلة)، فلم يذكره فيها أبو أحمد الحاكم ولا غيره فيما علمت. والله أعلم.\n<span data-type=\"title\" id=toc-6637>٦٦١٠ </span>- (خُذ، البس ما كساك الله ورسوله. قاله للبراء لما ألبسه خاتمًا من ذهب) .\nمنكر.\nأخرجه أحمد (٤/ ٢٩٤) - والسياق له -، وأبو يعلى (٣/ ٢٥٩)، والطحاوي في \"شرح معاني الآثار \" (٢/ ٣٥٠) من طريق محمد بن مالك قال:\n_________\n(١) في الأصل زيادة [وغيره]، وفي الحاشية: \" زيد من (مد) \"، ولما لم ترد في \" ترتيب\nالثقات \" للهثمي، ولا في \" لسان العسقلاني\"، لم أذكر ها.","vol":"14","page":261},{"text":"رأيت على البراء خاتمًا من ذهب، وكان الناس يقولون له: لم تختَّم بالذهب، وقد نهى عنه النبي ﷺ؟ فقال البراء: بينا نحن عند رسول الله ﷺ، وبين يديه غنيمة يقسمها، سبي وخُرثيَّ، قال: فقسمها حتى بقي هذا الخاتم، فرفع طرفه، فنظر إلى أصحابه، ثم خفض، ثم رفع طرفه إليهم، ثم خفض، ثم رفع طرفه، فنظر إليهم، (وفي رواية فقال: من ترون أحق بهذا؟)، ثم قال: أي براء! [ادن]، فجئته حتى قعدت بين يديه، ف\nأخذ الخاتم فقبض على كرسوعي، ثم قال: ... فذكره. قال: وكان البراء يقول: كيف تأمروني أن أضع ما قال رسول الله ﷺ: \" البس ما كساك الله ورسوله \"؟!\nقلت: وهذا إسناد ليس بذاك - كما قال الحازمي في \" الاعتبار \" (ص ١٨٧) -، وعلته محمد بن مالك هذا - وهو: الجوزجاني أبو المغيرة -: ذكره ابن حبان في\"الضعفاء \"، وقال: (٢/ ٢٥٩):\n\"خادم البراء بن عازب. يروي عن البراء بن عازب، أي: سمع منه ... يخطىء كثيرًا، لا يجوز الاحتجاج بخبره إذا انفرد، لسلوكه غير مسلك الثقات في الأخبار \".\nوسكت عنه البخاري في \" التاريخ \"، وأما أبو حاتم فروى ابنه عنه أنه قال:\n\" لا بأس به \".\nولم يتنبه الذين جاؤوا من بعده، كابن الجوزي، فإنه ذكره في \" الضعفاء \" (٢/ ٩٥/٣١٧٣)، وذكر مختصر كلام ابن حبان، وقال الذهبي في \"الكاشف\":","vol":"14","page":262},{"text":"\"فيه لين \". وقال الحافظ في \" التقريب \":\n\" صدوق يخطئ كثيرًا\".\nفكأنهما لخصا كلام ابن حبان وأبي حاتم، وجمعا بين قوليهما.\nوخالفهما الهيثمي، فقال في \" المجمع \" (٥/ ١٥١):\n\"رواه أحمد وأبو يعلى باختصار، ومحمد بن مالك مولى البراء، وثقه ابن حبان، وأبو حاتم، ولكن قال ابن حبان: لم يسمع من البراء.\nقلت: قد وثقه، وقال: \" رأيت \" فصرح، وبقية رجاله ثقات \".\nهذا كلامه. ولي عليه ملاحظتان:\nالأولى: نسبته التوثيق لأبي حاتم فيه تسامح، فإنه لم يوثقه، وإنما قال فيه:\n\" لا بأس به \" - كما تقدم -. وقد فرق بينهما ابنه عبد الرحمن في أول الجزء الأول\nمن كتابه (ص ٣٧):\n\" ووجدت الألفاظ في الجرح والتعديل على مراتب شتى:\n١ - فإذا قيل للواحد: إنه ثقة، أو متقن ثبت، فهو ممن يحتج بحديثه.\n٢ - وإذا قيل له: إنه صدوق، أو محله الصدق، أو لا بأس به، فهو ممن يكتب\nحديثه، وينظر فيه، وهي المنزلة الثانية،.. \".\nوالأخرى: ما عزاه لابن حبان من القول والتوثيق، إنما يعني: أنه ذكره في كتابه \" الثقات \"، وهو ما صرح به الحافظ المزي في \" التهذيب \"، وتبعه الحافظ العسقلاني في \" تهذيبه \"، ولم نره في \" الثقات \" المطبوع، ولا ورد له ذكر في","vol":"14","page":263},{"text":"\" جامع فهارس الثقات \" للأخ حسين إبراهيم زهران، ولا في فهرسي \"تيسير الانتفاع\"، بل ولا في كتاب الهيثمي نفسه \" ترتيب الثقات \"! فلعله وقع له ولغيره في بعض النسخ. والله أعلم.\nعلى أن جزم ابن حبان بأنه لم يسمع من البراء ينافيه تصريحه في الحديث بقوله: \" رأيت\"، كما قال الهيثمي، ولذلك تعقبه الحافظ في \"التهذيب \" بقوله:\n\" فهذا ينفي قوله أنه لم يسمع من البراء إلا أن يكون عنده غير صادق، فما كان ينبغي له أن يورده في (كتاب الثقات) \".\nقلت: وهذا الاعتراض وارد، إن كان قد أورده فيه. والله أعلم.\nوقد صح من الحديث لبس البراء خاتم الذهب بعد وفاته ﷺ، فأخرج ابن أبي شيبة في \" المصنف \" (٨/ ٠ ٤٧)، وابن سعد في \" الطبقات \" (٤/ ٣٦٨)، والطحاوي - أيضًا - من طرق عن أبي السفر - (واسمه: سعيد بن يُحمِد) - قال: \" رأيت على البراء خاتمًا من ذهب \".\nوإسناده صحيح، كما قال الحافظ.\nثم أخرجه ابن أبي شيبة (٨/ ٤٦٨ - ٤٦٩) من طريق شعبة عن أبي إسحاق قال: ... فذكره.\nوإسناده صحيح أيضًا. وقد ثبت مثله عن جماعة من الصحابة، وذكر بعض الآثار عنهم الحافظ، قال:\n\" وأغربها ما جاء عن البراء الذي روى النهي\".","vol":"14","page":264},{"text":"ثم ذكر رواية أبي السفر وأبي إسحاق عنه، وأتبعهما بحديث الترجمة، ثم قال:\n\" قال الحازمي: إسناده ليس بذاك، ولو صح، فهو منسوخ \". فتعقبه بقوله:\n\" قلت: لو ثبت النسخ عند البراء ما لبسه بعد النبي ﷺ، وقد روي النهي المتفق على صحته عنه، فالجمع بين روايته وفعله، إما بأن يكون حمله على التنزيه، أو فهم الخصوصية له من قوله: \" البس ما كساك الله ورسوله \"، وهذا أولى من قول الحازمي: \" لعل البراء لم يبلغه النهي \"، ويؤيد الاحتمال الثاني أنه وقع في رواية أحمد: كان الناس يقولون للبراء: لم تتختم بالذهب وقد نهى عنه رسول الله ﷺ؟ فيذكر لهم هذا الحديث، ثم يقول: كيف تأمرونني أن أضغ ما قال رسول الله ﷺ: (البس ما كساك الله ورسوله) !! \".\nقلت: حديث البراء المتفق على صحته الذي أشار إليه الحافظ هو قوله ﵁:\n\" نهانا النبي ﷺ عن سبع: نهى عن خاتم الذهب ... \" إلخ، وهذا لفظ البخاري في (كتاب اللباس) (٥٨٦٣)، وهذه القطعة منه مخرجة في \" آداب الزفاف \" (٢١٤)، وهو من رواية معاوية بن سويد بن مقرن عنه عندهما، ولم يذكر البراء تصريحه بسماعه إياه من النبي ﷺ، فيحتمل أن يكون تلقاه عن\nبعض الصحابة، فقد كان بعضهم يروي عن بعض، ومن هنا كان ما يعرف بـ (مراسيل الصحابة) وأنها حجة. فإذا صح هذا الاحتمال، سقط تعقب الحافظ، لأنه يقال: فعله قبل أن يسمع النهي عن بعضهم، ثم رواه عنه ﷺ دون أن يصرح بسماعه من النبي ﷺ، فطاح الإشكال إن شاء الله تعالى.","vol":"14","page":265},{"text":"وأما قول الحافظ: \"أو فهم الخصوصية له ... \" إلخ فجوابه: أن هذا يصح، لو ثبت الحديث، أما وهو غير ثابت - كما عرفت -، فلا يصح. والله أعلم.\nويشبهه ما رواه ابن أبي شيبة (٨/ ٤٧١/ ٥٢١٣) قال: حدثنا مروان بن معاوية عن أبي القاسم الأزدي قال:\nسألت أنس بن مالك: أتختم بخاتم من ذهب؟ فقال: نعم، وإن شئت من فضة، لا يضرك، ولكن لا تطعم في إناء ذهب ولا فضة.\nقلت: أبو القاسم الأزدي: لم أعرفه، وفي \" الكنى \" للدولابي (٢/ ٨٤):\n\" وأبو القاسم عبد الرحمن قال: سألت أنس بن مالك. روى عنه عبد الواحد ابن زياد \". ونحوه في \" المقتنى \" للذهبي (١/ ٥١) وقال:\n\"كناه البخاري \".\nقلت: فكأنه مجهول، وهو منكر عندي، لأنه يخالف ما رواه ابن شهاب: أن أنس بن مالك أخبره:\nأنه رأى رسول الله ﷺ في يده يومًا خاتمًا من ذهب، فاضطرب الناس الخواتيم، فرمى به، وقال:\n\"لا ألبسه أبدًا \".\nرواه ابن حبان بإسناد صحيح - كما بينته في \" الصحيحة \" (٢٩٧٥) -.\n(تنبيه): من سوء التصرف ما جاء في حاشية \" تهذيب المزي\" (٢٦/٣٥١) من إيهام أن ترجمة (محمد بن مالك الجوزجاني) هي في كتاب \"الثقات \"","vol":"14","page":266},{"text":"(٩/ ٤٢٣) ! والواقع أن هذا الرقم يشير إلى موضع تعقيب الحافظ لابن حبان الذي تقدم نقله عنه من \"التهذيب\"، فبدل أن يضعه عقب \" التهذيب\" وبين يدي كلام الحافظ - كما هو المعروف في هذا العصر - وضعه في أخر كلامه!\nوضغثًا على إبالة لم يحصره بين هلالين صغيرين \" ... \" - كما هو المعروف أيضًا -، كأن المعلق حديث عهد بفن الكتابة!\n<span data-type=\"title\" id=toc-6638>٦٦١١ </span>- (افعلوا بميتكم ما تفعلون بعروسِكم) .\nلا أصل له.\nقال الحافظ في \" التلخيص \" (٢/ ١٠٦):\n\" هذا الحديث ذكره الغزالي في \" الوسيط \" بلفظ: \" افعلوا بموتاكم ما تفعلون بأحيائكم \". وتعقبه ابن الصلاح بقوله: \" بحثت عنه فلم أجده ثابتًا\". وقال أبو ضامة في \" كتاب السواك \": هذا الحديث غير معروف \".\nقلت: وإنما المعروف أنه عن بعض السلف، فقال بكر - وهو: ابن عبد الله المزني - قدمت المدينة، فسألت عن غسل الميت؟ فقال بعضهم:\nاصنع بميتك كما تصنع بعروسك، غيرأن لا تخلقه.\nأخرجه ابن أبي شيبة في \" المصنف \" (٣/ ٢٤٥)، وإسناده صحيح - كما قال الحافظ - لكن منتهاه إلى بعضٍ لم يسم.\nولقد كان الباعث على تخريج الحديث والكشف عن حاله تحذيرًا من الاغترار بما جاء في كتيب لأحد المعاصرين أسماه \" الممنوع والجائز من أحكام الجنائز \"، جاء فيه تحت عنوان (أمور ينبغي مراعاتها والتنبيه عليها في تغسيل الميت)، فقال","vol":"14","page":267},{"text":"(ص ١٠١ -١٠٢):\n\" ١٩ - أن يصنع بالميت كما يصنع بالعروس وهذا مروي عن النبي ﷺ \"!\nوالعجيب من أمر مؤلفه أنه قال في مقدمته (ص ١٢):\n\" وقد عنيت بتخريج الأحاديث الصحيحة من مظانها، وتحاشيت الاستدلال بالأحاديث الضعيفة بقدر المستطاع، وإن وجدت، نبهت عليها، وذكرت كلام أهل العلم فيها \".\nفلم يف بتعهده هذا في هذا الحديث، بل ساقه مساق الأحاديث الصحيحة، دون أيما عزو أو تخريج، مع أنه قد ساقه قبل في صفحة (٩٦) على أنه من قول أنس ﵁، وقال في التعليق:\n\" (٢) حاشية الروض المربع (٣/ ٤٦) \". ولم أجده في الطبعة التي عندي منها! فالظاهر أنه اختلط عليه المرفوع بالموقوف.\n<span data-type=\"title\" id=toc-6639>٦٦١٢ </span>- (أتدرون قبر من هذا؟ قالوا: الله ورسوله أعلم. قال: قبر آمنة، دلَّني عليه جبريل ﵇) .\nمنكر.\nأخرجه عمر بن شبَّة في \" تاريخ المدينة \" (١/ ١١٧) من طريق فرقد\nالسبخي عن رجل عن وعبد الله بن مسعود ﵁ قال:\nكنا نمشي مع النبي ﷺ ذات يوم، إذ مر بقبر، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، لضعف (فرقد)، وشيخه لم يسم، فهو مجهول.\nوقصة زيارته ﷺ لقبر أمه ثابتة من حديث أبي هريرة، وبريدة، وليس فيهما","vol":"14","page":268},{"text":"ما في حديث فرقد هذا، وهما مخرجان في \" أحكام الجنائز \" (ص ٢٣٨) .\n<span data-type=\"title\" id=toc-6640>٦٦١٣ </span>- (أيها الناش! إن الله تطوَّل عليكم في مقامكم هذا، فقبل من محسنكم، وأعطى محسنكم ما سأل، ووهب مسيئكم لمحسنكم، إلا التبعات فيما بينكم، أفيضوا على اسم الله، فلمَّا كان غداة جمعٍ، قال:\nأيها الناس! إن الله قد تطوَّل عليكم في مقامكم هذا، فقبل من محسنكم، ووهب مسيئكم لمحسنكم، والتبعات بينكم عوضها من عنده، أفيضوا على اسم الله.\nفقال أصحابُه: يا رسول الله! أفضت بنا بالأمسِ كئيبًا حزينًا، وأفضت بنا اليوم فرحًا مسرورًا؟ قال رسول الله ﷺ:\nإني سألت ربي بالأمس شيئًا لم يجُد لي به؟ سألته التبعات، فأبى عليَّ، فلما كان اليوم أتاني جبريل، قال: إن ربك يقرئك السلام، ويقولُ: التبعاتُ ضمنت عوضها من عندي) .\nمنكر بهذا التمام.\nأخرجه الطبري في \" تفسيره \" (٢/ ١٧٢)، وأبو نعيم في \" الحلية\" (٨/ ١٩٩) من طريق مسلم بن حاتم قال: ثنا بشاربن بكير الحنفي قال: ثنا عبد العزيز بن أبي رواد عن نافع عن ابن عمر قال:\nخطبنا رسول الله ﷺ عشية عرفة فقال: ... فذكره.\nقلت: بشار بن بكير هذا نكرة، لم أجد له ترجمة، ولا في \" ثقات ابن حبان \"!\nوقد تابعه عبد الرحيم بن هارون الغساني عن عبد العزيز به.","vol":"14","page":269},{"text":"أخرجه أبو نعيم، وقال:\n\" السياق لبشار بن بكير، وحديث ابن هارون فيه اختصار، وقال فيه: \" فإذا كان غداة جمع، قال الله لملائكته: اشهدوا أني قد غفرت لهم التبعات والنوافل \".\nغريب تفرد به عبد العزيزعن نافع، ولم يتابع عليه \".\nقلت: قد وثقه جمع وروى له مسلم، فتعصيب الجناية بالراوي عنه أولى، وقد عرفت حال بشار، وأما متابعه عبد الرحيم، فقال الحافظ في \"التقريب \":\n\" ضعيف، كذبه الدارقطني \".\nوله طريق أخرى أشد ضعفًا، يرويها يحيى بن عنبسة قال: حدثنا مالك عن نافع به، وزاد:\nفقام أعرابي فأخذ بزمام ناقته وقال: يا رسول الله! والذي بعثك بالحق! ما بقي من عمل إلا وقد عملته، وإني لأحلف وعلى اليمين الفاجرة، فهل أدخل فيمن وقف؟ فقال:\n\"يا أعرابي! أتشهد أن لا إله إلا الله، وأني محمد رسول الله؟ \" قال: نعم، بأبي أنت! فقال:\n\"يا أعرابي! إنك إن تحسن فيما يستأنف، يغفرلك \".\nأخرجه ابن حبان في \" الضعفاء \" (٣/ ١٢٤ - ١٢٥)، ومن طريقه ابن الجوزي في \"الموضوعات \" (٢/ ٢١٤ - ٢١٥)، وقال ابن حبان:\n\"يحيى بن عنبسة دجال يضع الحديث \".","vol":"14","page":270},{"text":"وكذا قال الدارقطني، وساق له الذهبي أحاديث منها هذا، وقال:\n\" هذا كله من وضع هذا المدبر \".\nوقد روي الحديث مطولًا ومختصرًا، وبألفاظ مختلفة، من رواية العباس بن مرداس، وعبادة بن الصامت، وغيرهما بأسانيد فيها ضعف وجهالة - كما هو مبين في \" التعليق الرغيب\" (٢/ ٢٧ ١ - ٢٨ ١) وفي \"موضوعات ابن الجوزي\" -، لكن قد صح منه جملة المغفرة لأهل عرفات و(جمع)، وضمن عنهم التبعات.\nوبيان ذلك في \"الصحيحة\" (١٦٢٤) .\n(تنبيه): مما يدل على الحداثة في هذا العلم والجهل به، ممن استسهله وادعى التحقيق فيه، ما جاء في الطبعة الجديدة ذات الأربع مجلدات لكتاب \" الترغيب\" للمنذري بتعليق ثلاثة من الحققين - زعموا - ألا وهو قولهم في شرح لفظة (جمع) (٢/١٥٤):\n\" بـ (جمع): بـ (عرفات) \"!\nوإنما هي مزدلفة - كما لا يخفى عن المبتدئين -! ومن الغريب أن في بعض تلك الأحاديث التي بين أيديهم ما يساعدهم - بل يساعد الأعاجم الذين لا يعرفون من العربية شيئًا - على أن لا يقعوا في مثل هذا الخطأ الفاحش، لأن الأحاديث يفسر بعضها بعضًا - كما هو معلوم -، ففي حديث ابن مرداس المشار إليه آنفًا:\n\" أن رسول الله ﷺ دعا لأمته عشية عرفة ... فلما أصبح بـ (المزدلفة) ... \".","vol":"14","page":271},{"text":"<span data-type=\"title\" id=toc-6641>٦٦١٤ </span>- (وا للهِ! إن تربتها ميمونة. يعني: المد ينةَ) (*) .\nمنكر.\nأخرجه أبو نعيم في \" الطب \" (ق ٥١/ ٢): حدثنا سليمان بن أحمد: ثنا جعفر بن الفضل: ثنا عبد الرحمن بن عبد الملك بن أبي شيبة الحزامي: ثنا ابن أبي فديك: ثنا موسى بن يعقوب الزمعي: حدثنا زبير بن عبد الله بن رُهيمة عن هشام بن عروة عن أبيه عن عائشة قالت: ذكررسول الله ﷺ المدينة، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، زبير بن عبد الله هذا: ذكره ابن حبان في \" الثقات\"،\nوقال أبو حاتم:\n\" صالح الحديث\".\nلكن ضعفه ابن عدي، ويأتي كلامه الصريح في ذلك قريبًا، ولذلك قال الذهبي:\n\" ليس بحجة\". وقال مرة: \" ليس بذاك\". وقال الحافظ:\n\" مقبول\". يعني: عند المتابعة، وما وجدت له متابعًا.\nوموسى بن يعقوب الزمعي: قال الحافظ:\n\" صدوق سيئ الحفظ \".\nعلى أن في الطريق إليه (جعفر بن الفضل): لم أجد له ذكرًا إلا في \" تاريخ بغداد\" (٧/ ١٩٤)، ووصفه بـ (التمار المؤدب)، ولم يزد في ترجمته على أن ساق له حديثًا آخر من رواية الطبراني أيضًا بإسناده المتقدم إلى الزمعي بإسناد آخر\n_________\n(*) كتب الشيغ ﵀ فوق هذا الحديث وبقلم الرصاص: \" وانظر حديث (غبار\nالمد ينة ...) (٣٩٥٧) \" (الناشر) .","vol":"14","page":272},{"text":"له عن إبن عمرمرفوعًا بلفظ:\n\" ما من غادر، إلا له لواء يوم القيامة يعرف به \".\nوهو في \" الصحيحين \" من طريق أخرى عن نافع عنه نحوه. وهو مخرج في \" الروض النضير \" (٥٥٢) و\" صحيح أبي داود \" (٢٤٦١) .\nلكن جعفر هذا - مع جهالته - قد توبع، فقد أخرج ابن عدي في \" كامله \" (٣/ ٢٢٧) من طريق محمد بن عيسى بن يزيد الطرسوسي: حدثني أبو بكر ابن أبي شيبة الحزامي به، إلا أنه قال:\n\" مؤمنة \".. مكان: (ميمونة) . ولا أدري أهكذا الرواية وقعت في كل من المصدرين، أو هو الاضطراب من أحد الرواة ولعله (الطرسوسي) هذا، فقد قال ابن عدي في ترجمته (٦/ ٢٨٣):\n\"عامة ما يرويه لا يتابعونه عليه، وهو في عداد من يسرق الحديث \". وقال في ترجمة (ابن رُهيمة):\n\"وأحاديث زبير هذا منكرة المتن والإسناد، لا تروى إلا من هذا الوجه \".\n<span data-type=\"title\" id=toc-6642>٦٦١٥ </span>- (من رمى بسهم في سبيل الله أخطأ أو أصاب، كان له بمثل رقبةٍ من ولد إسماعيل) .\nمنكر بزيادة: (ولد إسماعيل) .\nأخرجه الطبراني في (المعجم الكبير \" (٨/١٤٣/ ٧٥٥٦) من طريق جعفر بن سليمان عن أبان عن شهر بن حوشب:\nأخبرني أبو أمامة: أنه سمع النبي ﷺ يقول: ... فذكره من رواية عبد الرزاق عن","vol":"14","page":273},{"text":"جعفر، وهذا في \"المصنف \" (٥/ ٢٦١/ ٩٥٤٨) .\nثم رواه الطبراني (٨/ ١٥٨/ ٧٦١٠) من طريق موسى بن عمير عن مكحول عن أبي أمامة مرفوعًا به، دون قوله: \" من ولد إسماعيل \".\nقلت: وهذا هو الصحيح في هذا الحديث، ليس فيه هذه الزيادة، بشهادة الأحاديث الأخرى، وإلا، فهذا واهي الإسناد - كما يأتي -، وإن قال المنذري (٢/\n١٧١) وتبعه الهيثمي (٥/ ٢٧٠) - وقد ذكره بالزيادة -:\n\" رواه الطبراني بإسنادين، رواة أحدهما ثقات \"!\nكذا قالا! فإن أرادا الأول، ففيه شهر بن حوشب، وهو ضعيف لسوء حفظه، والهيثمي يحسن له أحيانًا. ومع ذلك فالراوي عنه (أبان) لم يتعين عندي من هو؟\nفهناك ثلاثة كلهم رووا عن شهر:\nالأول: أبان بن صالح بن عمير المدني -، وقيل: المكي، وقد -: وثقه الأثمة.\nالثاني: أبان بن صمعة الأ نصاري: وهو صدوق، تغير آخِرًا.\nالثالث: أبان بن أبي عياش العبدي البصري: وهو متروك.\nفالأقرب أنه هذا، أو الذي قبله، لاشتراكهما في (البلدية) مع جعفر بن سليمان، فإنه بصري أيضًا، ومن الغريب أنهم لم يذكروه في الرواة عنهما أو أحدهما، فضلًا عن الأول. والله أعلم.\nوإن أرادا الإسناد الآخر، ففيه علتان:","vol":"14","page":274},{"text":"الأولى: الانقطاع بين مكحول وأبي أمامة، فقد قال الدارقطني:\n\"لا يثبت سماعه منه\".\nومع ذلك فمكحول مدلس.\nوالأخرى: موسى بن عمير - وهو: أبو هارون الأعمى -: قال الحافظ:\n\" متروك، وكذبه أبو حاتم\".\nإذا عرفت هذا، فمن الغرابة بمكان القول بأن رواة أحد الإسنادين رواته ثقات!\nدعك عن المخالفة التي في متن الحديث - كما تقدمت الإشارة إلى ذلك -، وقد جاء من حديث عمرو بن عبسة، وكعب بن مرة وغيرهما بدون الزيادة، وقد خرجته من حديث عمرو في \" الصحيحة \" (١٢٤٤، ٢٦٨١) .\nوأنكر من حديث الترجمة ما رواه البزار (١٧٠٦) من طريق شبيب بن بشر عن أنس مرفوعًا به، إلا أنه قال:\n\" كان له مثل أجر أربعة أناس من ولد إسماعيل أعتقهم \".\nوشبيب بن بشر: مختلف فيه، وقد أشار إلى ذلك المنذري (٢/ ١٧٢)، والراجح فيه أنه حسن الحديث، إلا أن يخالف - كما هنا -، فتنبه! وتفقه في هذا العلم، فإنه في كثير من علومه فيه دقة متناهية، لا يتنبه لها المحدثون المتعلقون، بل المتسلقون على هذا العلم الشريف، مثل أولئك المعلقين الثلاثة على \"الترغيب \" في طبعتهم الجديدة التي يعجبك ظاهرها، ويحزنك مخبرها، لكثرة أخطائهم فيها، وادعاءاتهم الباطلة فيها دون أي بحث أو تحقيق، فقد حسنوا حديث","vol":"14","page":275},{"text":"الترجمة، مدعمين ذلك بقول الهيثمي المتقدم، غير عارفين أنه لا يلزم من ثقة رجال الإسناد لو سلم من الوهم أنه حسن - كما نبهنا على ذلك مرارًا - لأنه قد يكون فيه علة، كانقطاع وتدليس يمنع من التحسين. وعلى العكس من ذلك، ضعفوا حديث شبيب بن بشر - مع أنه حسن الإسناد - وكلام الهيثمي الذي ركنوا إليه حجة عليهم، لأنه قال:\n\" ... وفيه شبيب بن بشر، وهو ثقة وفيه ضعف \".\nفهو يشير إلى أنه حسن، لأن الثقة الذي فيه ضعف أقل أحواله أنه حسن الحديث. لو كانوا يعلمون. انظر تعليقهم (٢/ ٢٤٥، ٢٤٦) .\n(تنبيه): في أول حديث الترجمة ما نصه:\n\" من شاب شيبة في الإسلام، كانت له نورًا يوم القيامة، ومن رمى ... \".\nوهذا القدر منه صحيح، لمجيئه من طرق عن جمع من الصحابة، ولذلك لم أستحسن ذكره في هذه \" السلسلة \"، وإنما أخرجته في \" الصحيحة \" رقم (١٢٤٤، ٢٦٨١) .\nوبعد كتابة ما تقدم رأيت حديث أنس في \" الحلية \" (٦/ ٣٠٦) من طريق الربيع بن صبيح عن الحسن عنه. به نحوه بلفظ: \"رقبة\".\nوهذا - مع ضعف إسناده - يشهد لما رجحت من نكارة زيادة \" أربعة ... \". والله الموفق.","vol":"14","page":276},{"text":"<span data-type=\"title\" id=toc-6643>٦٦١٦ </span>- (يُثني عليك الناش شرًا، فأُثني عليك خيرًا. فقال عمر:\nوما ذاك يا رسول الله!؟ فقال ﷺ: دعنا عنك يا عمر بن الخطاب! من\nجاهد في سبيل الله، دخل الجنة) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ٣٣٧ - ٣٣٨) من طريق عبد الله بن نافع عن هشام بن سعد عن يزيد بن ثعلب عن أبي المنذر:\nأن رجلًا جاء إلى النبي ﷺ، فقال: يا رسول الله! إن فلانًا هلك، فصلّ عليه. فقال عمر: إنه فاجر، فلا تصل عليه. فقال الرجل: يا رسول الله! الم تر الليلة التي صبحت فيها في الحرس، فإنه كان فيهم؟! فقام رسول الله ﷺ فصلى عليه، ثم تبعه، حتى إذا جاء قبره، قعد، حتى إذا فرغ منه، حثا عليه ثلاث حثيات، ثم قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، عبد اللة بن نافع - هو: الصائغ، وهو -: ثقة صحيح الكتاب، في حفظه لين - كما في \" التقريب \" -، ولا أدري هذا مما حدث به من كتابه أم من حفظه.\nوقد تابعه حماد بن خالد - وهو: الخياط -، وهو ثقة من رجال مسلم، ولكنه اختصره جدًا، وخالفه في اسم (يزيد)، فقال: عن هشام بن سعد عن زياد - يعني: ابن ثعلب - عن أبي المنذر: أن رسول الله ﷺ حثا في قبرٍ ثلاثًا.\nأخرجه أبو داود في \" المراسيل\" (٣٠٢/ ٤٢٠) وعنه البيهقي في \" السنن الكبرى\" (٣/ ٤١٠) .\nوإيراد أبي داود إياه في \" المراسيل\" يشعر بأن أبا المنذر هذا ليس له صحبة، وعليه يدل صنيع أبي حاتم، فقد روى عنه ابنه في ترجمة (زيد بن تغلب) أنه قال:","vol":"14","page":277},{"text":"\" زيد وأبو المنذر مجهولان \".\nكذا وقع فيه (زيد بن تغلب)، وكذلك في \"الميزان\" وقال:\n\" لا يدرى من هو وشيخه؟ \". وتبعه في (اللسان\".\nقلت: وان مما يدل على جهالة الراوي عن (أبي المنذر) هذا الاختلاف في اسمه واسم أبيه - كما رأيت -، فعند الطبراني: (يزيد بن ثعلب)، وأبي داود:\n(زياد بن ثعلب)، وعند ابن أبي حاتم: (زيد بن تغلب) ! وقال محققه:\n\"وهذا الرجل - أعني: الراوي عن أبي المنذر - من شرط \" التهذيب \"، لأن حديثه هذا في \" مراسيل أبي داود\" - كما في الإصابة -، ومع ذلك لم أجد له ترجمة في \" التهذيب \"، لا في باب (زيد)، ولا (زياد)، ولا (يزيد) . والله أعلم \".\nقلت: وإذا عرفت جهاله هذا الرجل، يتبين لك بأن الذين ذكروا شيخه (أبا المنذر) في الصحابة، قد تساهلوا، ولذلك أطلق أبو حاتم عليه أنه مجهول - كالراوي عنه -، وذكر أبو داود حديثه في \" المراسيل \" وأقره البيهقي - كما تقدم -، ولذلك أيضًا قال الحافظ في \" تهذيب التهذيب\":\n\" وقول أبي داود إنه مرسل أشبه \".\nوبناء عليه جزم في \" التقريب \" بأنه تابعي.\nوقد فات هذا التحقيق الحافظ المنذري، فقال في \" الترغيب \" (٢/ ١٧٦):\n\" رواه الطبراني، وإسناده لا بأس به ان شاء الله تعالى\"!","vol":"14","page":278},{"text":"وكذا الهيثمي إذ قال في \"المجمع\" (٥/ ٢٧٦):\n\" رواه الطبراني، وفيه يزيد بن ثعلب، ولم أعرفه، وبقية رجاله ثقات \".\nلكن الجملة الأخيرة من الحديث: \" من جاهد في سبيل الله، دخل الجنة\" لها شواهد كثيرة، يراجعها من شاء في \" الترغيب \".\n<span data-type=\"title\" id=toc-6644>٦٦١٧ </span>- (ما قال عبد قط: (لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شئ قدير) مخلصا بها روحه، مصدقا بها قلبه لسانه، إلا فتق له أبواب السماء، حتى ينظر الله إلى قائلها، وحق لعبد نظر الله إليه ان يعطيه سؤله) .\nمنكر بهذا التمام.\nأخرجه النسائي في \" عمل اليوم والليلة \" (١٥٠/ ٢٨) من طريق وَبر: حدثني محمد بن عبد الله بن ميمون عن يعقوب بن عاصم: أنه سمع رجلين من أصحاب النبي ﷺ: أنهما سمعا رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، غير (محمد بن عبد الله بن ميمون) - وهو: الطائفي -: مجهول، لم يرو عنه غير وبر هذا - كما قال ابن المديني والذهبي -، وقال الحافظ:\n\"مقبول \".\nقلت: وقد تفرد بهذا السياق، وفيه نكارة ظاهرة، عجبت للمنذري كيف سكت عنها في \"الترغيب \" (٢/٢٤١)، وزاد عليه المعلقون عليه في طبعتهم الجديدة (٢/ ٣٩٩/ ٢٢٧٢) فصرحوا قائلين:","vol":"14","page":279},{"text":"\"حسن، رواه النسائي ... \" مجرد دعوى بغير بيان - كعادتهم - ولا هدى ولا كتاب منير، وإنما هو التقليد الأعمى، مع ادعاء التحقيق!! وقد رواه بعض المجهولين بإسناد له عن أبي هريرة مرفوعأ نحوه، دون جملة الفتق.\nورواه الترمذي (٣٥٨٤) عن شيخ مجهول بلفظ أخصر وأقرب إلى الصحة، وقد خرجت لفظ المجهول في المجلد الثاني من هذه \" السلسلة\" برقم (٩١٩)، وهناك ذكرت لفظ الترمذي. فمن شاء، رجع إليه، وأسأل الله لنا مزيدًا من التوفيق، وحسن الخاتمة، والوفاة على الإيمان والتوحيد الصحيح.\n<span data-type=\"title\" id=toc-6645>٦٦١٨ </span>- (من قال: (سبحان الله وبحمده) كتبت له مئة ألف حسنة وأربع وعشرون ألف حسنة، ومن قال: لا إله إلا الله)؟ كان له بها عهد عند لله يوم القيامة) .\nضعيف.\nأخرجه الطبراني في \"لمعجم الكبير \" (١٢/ ٤٣٧/١٣٥٩٧): حدثنا جعفر بن بُجير العطار البغدادي: ثنا إسماعيل بن إبراهيم الترجماني: ثنا عامر بن يساف عن النضر بن عبيد عن الحسن بن ذكوان عن عطاء عن ابن عمر\nمرفوعًا.\nقلت: وهذا إسناد ضعيف، فيه علل:\nالأولى: الحسن بن ذكوان: قال الذهبي في \"المغني \":\n\" صدوق. قال النسائي: ليس بالقوي. وأما أحمد فقال: أحاديثه بواطيل.\nوضعفه يحيى وأبو حاتم \".\nوقال الحافظ:\n\" صدوق يخطئ \". ورمز له هو وغيره بأنه من رجال البخاري.","vol":"14","page":280},{"text":"الثانية: النضر بن عبيد: لم أجد له ترجمة، ولم يذكره المزي في الرواة عن\nالحسن بن ذكوان.\nالثالثة: جعفر بن بجير العطار البغدادي: كذا وقع في هذا الحديث (ابن بجير) منسوبًاإلى جده، وكذا هو في \" المعجم الأوسط\" في حديث آخر (٤/ ٢٢١) . وهو في \" المعجم الصغير \" (٦٢٤ - الروض النضير): \" جعفر بن محمد\nابق بجير العطار البغدادي \". وهكذا هو في \" تاريخ بغداد \" (٧/ ٩٧ ١ - ٩٨ ١)، وقال:\n\" روى عنه دعلج بن أحمد السجستاني، وسليمان بن أحمد الطبراني\".\nثم ساق له الحديث الذي أشرت إليه آنفًا ولم يذكر فيه جرحًاولا تعديلًا.\nويبدو لي أنه ليس من شيوخ الطبراني المشهورين، فإنه لم يرو له في \" الأوسط\" إلا ثلاثة أحاديث (٣٣٩٨ - ٣٤٠٠)، أحدها المشار إليه آنفًا.\nوالحديث أورده المنذري في \" الترغيب \" (٢/ ٢٤٢ - ٢٤٣)، ويبدو أنه لم يتمكن من التأكد من حال إسناده فقال:\n\" رواه الطبراني بإسناد فيه نظر \". وقال الهيثمي - مبينًاوجهة نظره في إسناده - (١٠/ ٨٧):\n\" رواه الطبراني، وفيه النضر بن عبيد، ولم أعرفه، وبقية رجاله وثقوا \".\nقلت: وقد توبع من عفيف بن سالم عن أيوب بن عتبة عن عطاء به، وزيادة منكرة في متنه، ولفظه:\nجاء رجل من الحبشة إلى رسول الله ﷺ يسأله، فقال النيي ﷺ:","vol":"14","page":281},{"text":"\" سل واستفهم \".\nفقال: يا رسول الله! فضلتم علينا بالصور والألوان والنبوة، أفرأيت إن آمنت بمثل ما أمنت به، وعملت مثل ما عملت به، أني لكائن معك في الجنة؟ قال: \"نعم\".\nثم قال النبي ﷺ:\n\" والذي نفسي بيده! إنه ليرى بياض الأسود في الجنة من مسيرة ألف عام\".\nثم قال رسول الله ﷺ: ... فذكرحديث الترجمة بتقديم وتأخير، فقال رجل:\nكيف نهلك بعد هذا يا رسول الله!؟ فقال رسول الله ﷺ:\n\" إن الرجل ليأتي يوم القيامة بالعمل، ولو وضع على جبل، لأثقله، فتقوم النعمة من نعم الله فتكاد أن تستنفد ذلك كله، إلا أن يتطاول الله برحمته \" ونزلت هذه السورة: ﴿هل أتى على الإنسان حين من الدهر لم يكن شيئا مذكورًا﴾ إلى قوله ﴿[رأيت نعيمًا] (١) وملكًا كبيرًا﴾ . قال الحبشي: وإن عيني لتريان ما ترى\nعيناك في الجنة؟ فقال النبي ﷺ:\n\" نعم \". فاستبكى حتى فاضت نفسه. قال ابن عمر:\nلقد رأيت رسول الله ﷺ يدليه في حفرته بيده.\nومن طريق الطبراني أخرجه أبو نعيم في \" الحلية \" (٣/ ٩ ٣١ - ٠ ٣٢) وقال:\n_________\n(١) قلادة من \"الحلية\" و\" ابن حبان \".","vol":"14","page":282},{"text":"\"حديث غريب من حديث عطاء، تفرد به عفيف عن أيوب بن عتبة اليمامي، وكان (عفيف) أحد العباد والزهاد من أهل الموصل، كان الثوري يسميه (الياقوتة) \".\nقلت: وهذه التسمية فائدة عزيزة لم تذكر في ترجمة (عفيف) من \" التهذيبين\".\nلكن شيخه (أيوب بن عتبة) ضعيف، ولذلك استغربه أبو نعيم - فيما أظن -، وقد بين السبب الذهبي بقوله في \" المغني \":\n\" ضعفوه لكثرة مناكيره \". وقال ابن حبان في \" الضعفاء\" (١/ ١٦٩):\n\" كان يخطئ كثيرًا ويهم شديدًا حتى فحش الخطأ منه\".\nثم ساق له حديثين منكرين هذا أحدهما، ومن طريقه أورده ابن الجوزي في \" الموضوعات \" (٢/ ٤٢ - ٤٣)، وقال عقبه:\n\" قال ابن حبان: هذا حديث باطل لا أصل له، وأيوب كان فاحش الخطأ\".\nكذا عزا لابن حبان هذا الإبطال، وكذلك فعل في الحديث الآخر الذي أشرت إليه، وقد سبق تخريجه برقم (٦٤٣٦)، وكل ذلك ليس في \" ضعفاء ابن حبان \" - كما نبهت هناك -. والله أعلم.\nولحديث الترجمة شاهد من حديث أبي طلحة الأنصاري مخالف له في بعض متنه، مع ضعف إسناده، يرويه محمد بن يونس اليمامي: ثنا يحيى بن شعبة ابن يزيد: حدثني إسحاق بن عبد الله بن أبي طلحة الأنصاري عن أبيه عن جده\n﵁ مرفوعًا بلفظ:","vol":"14","page":283},{"text":"\" من قال: لا إله إلا الله، دخل الجنة - أوجبت له الجنة -، ومن قال: سبحان الله وبحمده مائة، كتب الله له ألف حسنة وأربعًاوعشرين حسنة\".\nقالوا: يا رسول الله! إذًالا يهلك منا أحد! قال:\n\" بلى إن أحدكم ليجيء بالحسنات لو وضعت على جبل، أثقلته ... \" الحديث.\nأخرجه الحاكم (٤/ ٢٥١) وقال:\n\" صحيح الإسناد \". ووافقه الذهبي!\nقلت: وهذا التصحيح ككثير من أمثاله لا أجد له وجهًا فإن محمد بن يونس اليمامي ويحيى بن شعبة بن يزيد لم أجد لهما ترجمة. ومنه يتجلى جناية المعلقين على \" الترغيب \"؟ بل على السنة، فإنهم حسنوا الحديث مع نقلهم\nالتصحيح المذكور، فلا هم وافقوه، ولا هم بينوا وجه تحسينهم إياه حتى يعذروا، وعلى ذلك جروا في عامة تعليقاتهم، فهم ينقلون عن بعض كتبي - مثلًا - التصحيح، ويصدرون كلامهم بالتحسين! مما يشعر الواقف على أسلوبهم، أنهم يريدون أن يتظاهروا بأنهم مجتهدون في هذا العلم، وهم في واقعهم غارقون في التقليد إلى أذقانهم! وأنهم يحبون أن يحمدوا بما لم يفعلوا! والعياذ بالله تعالى.\nثم قلت: لعل نسبة: (اليمامي) محرفة من: (السامي)، فإذا صح هذا، فيكون هو: (محمد بن يونس السامي) .. المعروف بـ: (الكديمي)، وهو كذاب وضاع. والله أعلم.","vol":"14","page":284},{"text":"<span data-type=\"title\" id=toc-6646>٦٦١٩ </span>- (من قال: (سبحان الله وبحمده)، كان مثل مئة رقبة تعتق، إذا قالها مئة مرة، ومن قال: (الحمد لله) مئة مرة، كان عدل مئة فرس مسرج ملجم في سبيل الله، ومن قال:! الله أكبر) مئة مرة، كان عدل مئة بدنةٍ تنحرُ بمكة) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ١٣٥/ ٧٥٣٤) من طريق محمد بن عوف الحمصي: ثنا سليمان بن عثمان عن محمد بن زياد عن أبي أمامة مرفوعًا\nقلت: وهذا إسناد ضعيف جدًا، سليمان بن عثمان: ليس بثقة، كما تقدم عن الذهبي تحت حديث آخر له تقدم برقم (٥١٢٧)، وذكرنا هناك ما قاله أبو حاتم وغيره فيه من التضعيف، وهو مما فات على الحافظ المنذري معرفة حاله، فقال في \"الترغيب \" (٢/ ٢٤٦):\n\" رواه الطبراني، ورواة إسناده رواة الصحيح، خلا سليم بن عثمان الفوزي، يكشف حاله، فإنه لا يحضرني الآن فيه جرح ولا عدالة \". وأما الهيثمي فقال (١٠/ ٩٢):\n\" رواه الطبراني، وفيه سليمان بن عثمان الطائي الفوزي، وقد روى عنه ثلاثة، وذكره ابن حبان في \" الثقات \"، وذكر شرطًا، فوُجِد، فالحديث حسن، لأن بقية رجاله ثقات \".\nقلت: كلا، ليس بحسن، بل هو ضعيف إن لم يكن ضعيفًا جدًا، فإن الشرط - الذي يدعي أنه وجد - لم يتحقق، لأن الثلاثة الذين رووا عن الطائي، اثنان منهما لا قيمة لروايتهما عنه لضعفهما، فيبقى على الجهالة التي صرح بها أبو حاتم","vol":"14","page":285},{"text":"- كما تقدم بيانه تحت الحديث المشار إليه آنفًا، ردًا على الهيثمي في كلام له يشبه هذا -.\nومن هذا التخريج والتحقيق يتبين لنا مثال جديد من مئات الأمثلة على جهل المعلقين الثلاثة على \" الترغيب \"، وأنهم جهلة نقلة، ينقلون ما لا يعون ويفهمون، فإنهم في هذا الحديث لما وجدوا الهيثمي قد صرح بتحسين الحديث، حسنوه ونقلوا كلامه، بخلاف الحديث المثار إليه أنفًا، فإنهم ضعفوه (٢/٤٠٠/ ٢٢٧٥)\nونقلوا كلامه أيضًا، وقد ذكرته هناك مع الرد عليه، ولكنهم لم يفهموا أنه يعني بتحسينه أيضًا بختم كلامه بقوله: \" وقد روى عنه ثلاثة ... \" كما قال هنا!\nوعلى كل حال، فقد كان من الممكن أن ينجبر قلة فهمهم بالبحث والتنقيب عن سند الحديثين، ولو أنهم فعلوا، لوجدوه واحدًا، ولم يقعوا في مثل هذا التناقض الظاهر الفاحش! ولكن لا فهم ولا بحث، وفوق ذلك ادعاء التحقيق. . . آفة طلاب هذا الزمان. والله المستعان.\nثم رأيت الذهبي قد أكد تضعيفه لسليمان بن عثمان هذا بقوله فيه:\n\" منكر الحديث\" في \" المقتنى \".\n<span data-type=\"title\" id=toc-6647>٦٦٢٠ </span>- (قولي: (الله أكبر) عشر مرارٍ، يقول الله: هذا لي، وقولي: (سبحان الله) عشر مرارٍ، يقول الله: هذ الي. وقولي: (اللهم! اغفر لي)، يقول: قد فعلتُ، فتقولين عشر مرارٍ، ويقول: قد فعلت) .\nضعيف بهذا السياق.\nأخرجه الطبراني في \" المعجم الكبير\" (٢٤/ ٣٠٢/٧٦٦) قال: حدثنا محمد بن صالح بن الوليد النرسي: ثنا محمد بن المثنى:","vol":"14","page":286},{"text":"ثنا أبو بكر الحنفي: ثنا بكير بن مسمار: أخبرني زيد بن أسلم عن سلمى أم بني رافع مولى رسول الله ﷺ أنها قالت:\nيا رسول الله! أخبرني بكلمات ولا تكثر عليَّ، فقال: ... فذكره.\nقلت: وهذا إسناد رواته محتج بهم في \" الصحيح \"، كما قال المنذري في \" الترغيب \" (٢/ ٢٤٨)، والهيثمي في \" المجمع \" (٥ ١/ ٩٢)، ولم يستثنيا (النرسي) شيخ الطبراني، لنزول طبقته عن شيوخ \"الصحيحين \"، عند أهل\nالعلم، وأين هم اليوم؟! هذا أولًا.\nوثانيًا: إنما يصح هذا الإطلاق أو الاغماض، إذا كان الشيخ ثقة مشهورًا، أو كان متابعًا من غيره، و(النرسي) هذا من شيوخ الطبراني الذين لم نجد له ترجمة، وقد روى له حديثًا واحدًا في \"المعجم الصغير\" كنت خرجته قديمًا في \" الروض النضير\" (١/ ١٢٩ - ١٣٠) منوهًا بأنه ممن لم نجد له ترجمة، والأمر كذالك حتى اليوم. ولم يرو له في \" المعجم الأوسط \" شيئًا، وروى له في \"المعجم الكبير \" أحاديث أخرى. وله في كتابه \" الدعاء\" أكثر من عشرة أحاديث، تجد أرقامها في المجلد الأول منه (ص ٥٩٤ - تحقيق الدكتور البخاري) .\nولعل أصل الحديث ما رواه عطاف بن خالد عن زيد بن أسلم عن أم رافع أنها قالت:\nدلني يا رسول الله! على عمل يأجرني الله عليه، قال:\n\" يا أم رافع! إذا قمت إلى الصلاة، فسبحي الله عشرًا وهلليه عشرًا واحمديه عشرًا وكبريه عشرًا واستغفريه عشرًا.. \" الحديث نحوه أتم منه.\nوإسناده حسن، ولذلك خرجته في \" الصحيحة \" (٣٣٣٨) .","vol":"14","page":287},{"text":"<span data-type=\"title\" id=toc-6648>٦٦٢١ </span>- (كلمتان إحد اهما ليس لها ناهية (!) دون العرش، والأخرى تملأ ما بين السماء والأرض: لا إله إلا الله، والله أكبر) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٥٠/ ٠ ٦ ١/ ٣٣٤) من طريق سعيد بن أبي مريم: أنا ابن لهيعة عن موسى بن جبير: أن معاذ بن عبد الله ابن رافع حدثه قال: كنت في مجلس فيه عبد الله (الأصل: عبد الرحمن) بن\nعمر، وعبد الله بن جعفر، وعبد الرحمن بن أبي عمرة، فقال ابن أبي عمرة:\nسمعت معاذ بن جبل يقول: سمعت رسول الله ﷺ يقول: ... (فذكره) . فقال ابن عمر لابن أبي عمرة: أنت سمعته يقول ذلك؟ قال: نعم. قال: فبكى عبد الله بن عمر حتى اختضبت لحيته بدموعه، ثم قال: هما كلمتان نغلقهما ونألفهما.\nقلت: وهذا إسناد ضعيف، ابن لهيعة: ضعيف، ومعاذ بن عبد الله بن رافع:\nغير معروف، وليس له ذكر في كتب الرجال، وقد أشار إلى ذلك المنذري بقوله في \" الترغيب \" (٢/ ٢٥٠):\n\" رواه الطبراني، ورواته إلى معاذ بن عبد الله ثقات سوى ابن لهيعة ولحديثه هذا شواهد. (نعلقهما)، أي: نحبهما ونلزمهما \".\nوقال الهيثمي في \" المجمع\" (١٠/ ٨٦ - ٨٧):\n\"رواه الطبراني، ومعاذ بن عبد الله بن رافع: لم أعرفه، وابن لهيعة: حديثه حسن، وبقية رجاله ثقات \".\nقلت: ليس هذا من رواية أحد العبادلة عن ابن لهيعة، فليس حديثه بحسن، لو سلم من (معاذ بن عبد الله) . ومن غرائب المناوي قوله في كتابه \" التيسير \":","vol":"14","page":288},{"text":"\" رواه الطبراني عن معاذ بإسناد حسن أو ضعيف \"!\nوأما قول المنذري المتقدم:\" ولحديثه شواهد \"!\nفلعله يعني: (في الجملة)، فهذا مما لا يعطيه قوة، أو يعني: مثل قوله ﷺ في حديث: \"الطهور شطر الإيمان ... \"، وفيه: \" وسبحان الله والحمد لله تملآن أو تملأ ما بين السماء والأرض \". رواه مسلم وغيره، فهذا عليه لا له - كما هو ظاهر - وهو مخرج في \"تخريج مشكلة الفقر \" (٣٥ - ٣٦/ ٥٩) .\nوقوله: (ناهية): كذا في \" الطبراني \" و\" الترغيب \" و\" المجمع \"، ولم أفهمه! ولعله: (نهاية) .\n<span data-type=\"title\" id=toc-6649>٦٦٢٢ </span>- (يا أبا هريرة! ألا أدئلك على كنز من كنوز الجنة؟ لا حول ولا قوة إلا بالله، لا ملجأ ولا منجا من الله إلا إليه) .\nمنكر بزيادة: (لا ملجأ ...) .\nأخرجه النسائي في \" عمل اليوم والليلة \"\n(٢٩٥/ ٣٥٨)، والحاكم (١/ ٥١٧)، والبيهقي في \" شعب الإيمان \" (١/٤٤٤/ ٦٥٩) والطيالسي في \" مسنده\" (٣٢٢/ ٢٤٥٦)، وأحمد (٢/ ٣٠٩ و٥ ٥٢)، والبزار أيضًا (٤/ ٦ ١/ ٨٩ ٠ ٣)، والطبراني في \" الدعاء \" (٣/١٥٤٠/١٦٣٦)، ومن طريقه الذهبي في \" التاريخ \" (٦/١٧٧ - ١٧٨) كلهم من طريق إسرائيل وأبي الأحوص عن أبي إسحاق عن كميل بن زياد عن أبي هريرة قال: قال رسول الله ﷺ: ... فذكره. وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي!\nكذا قالا. ويدفعه أمران:","vol":"14","page":289},{"text":"أحد هما: اختلاط وعنعنة أبي إسحاق - وهو: السبيعي -.\nوالآخر: المخالفة لعبد الرحمن بن عابس قال: سمعت كميل بن زياد به، دون قوله: \" لا ملجأ ... \" إلخ.\nأخرجه أحمد (٢/ ٥٢٠): ثنا سليمان بن داود: أنا شعبة عن عبد الرحمن ابن عابس قال: سمعت كميل بن زياد به، وزاد:\n\" أحسبه يقول: أسلم عبدي واستسلم \". وأخرجه الطبراني (١٦٣٣) من طرق عن شعبة به ولم يشك ...\nوابن عابس هذا: ثقة من رجال الشيخين، فالسند صحيح، والزيادة المذكورة قد تابعه عليها عمرو بن ميمون عن أبي هريرة دون أي شك، وهو مخرج في \"الصحيحة \" (١٥٢٨) .\nوقد خولف شعبة من جابر بن الحر الجعفي عن عبد الرحمن بن عابس ... به، مثل رواية أبي إسحاق.\nأخرجه الشجري في \" الأمالي \" (٢/ ٣٠١) .\nقلت: وجابر هذا: غير معروف، لم يزد الذهبي على قوله في \" الميزان\":\n\" قال الأزدي: يتكلمون فيه \".\nفمثله مخالفته مردودة منكرة، ولا سيما إذا كان المخالف شعبة بن الحجاج جبل الحفظ. ثم رأيت أحمد قد أخرجه (٢/ ٥٣٥) من طريق جابر هذا دون الزيادة.\nوأصل هذه الزيادة مقطوع من قول مكحول التابعي، جاء في رواية هشام بن","vol":"14","page":290},{"text":"الغاز عنه عن أبي هريرة مرفوعًا نحو حديث الترجمة بتقديم وتأخير. وفيه:\n\"قال مكحول: فمن قال: لا حول ولا قوة إلا بالله، ولا منجا من الله إلا إليه، كشف عنه سبعين بابًا من الضر، أدناهن الفقر \".\nأخرجه الترمذي (٣٥٩٦) وقال:\n\" حديث ليس إسناده بمتصل، مكحول لم يسمع من أبي هريرة \".\nقلت: ومن هذا التخريج والتحقيق يتبين لمن وقف على تخريج الحافظ المنذري للحديث أنه لم يكن مسددًا فيه، فإنه:\nأولًا: ساق الحديث في \"الترغيب \" (٢/ ٢٥٥) من رواية الترمذي هذه، ونقل عنه إعلاله إياه بالانقطاع، ثم قال:\n\" ورواه النسائي - والبزار مطولًا - ورفعا: \" ولا ملجأ من الله إلا إليه \". ورواتهما ثقات يحتج بهم\"!\nفسكت عن اختلاط وعنعنة أبي إسحاق! ولم يتنبه لمخالفته لابن عابس الثقة!!\nثم زاد ضغثًا على إبالة، فقال:\nوثانيًا: ثم قال: \" ورواه الحاكم وقال: صحيح ولا علة له. ولفظه (ثم ساقه باللفظ الصحيح الذي ليس فيه الزيادة، والخرج في\" الصحيحة \")، ثم قال:\n\"وفي رواية له وصححها أيضًا قال: يا أبا هريرة! ألا أدلك ... \" فذكر حديث الترجمة، فأوهم أنها من غير طريق النسائي والبزار، وهي هي - كما ذكرنا في التخريج -!","vol":"14","page":291},{"text":"ونحوه في التخليط قول الهيثمي في \" المجمع \" (٠ ١/ ٩٨ - ٩٩) - بعد أن [ساق] حديث الترجمة في حديث مطول عن أبي هريرة -:\n\" رواه البزار مطولًا هكذا، ومختصرًا، ورجالهما رجال الصحيح، غير كميل ابن زياد، وهو ثقة،. وفاته عزوه لأحمد.\nووجه الخلط يتبين لك، إذا عرفت أنه يعني بالمختصير رواية البزار (رقم ٣٠٨٨) من رواية شعبة عن ابن عابس، التي ليس فيها الزيادة، ورواها الحاكم - كما ذكرت\nفي (ثانيًا) -!\nوجهل هذه الحقائق كلها المعلقون الثلاثة، والمدعون التحقيق، فوقفوا في تعليقهم على طبعتهم الحسناء (!) لـ \" الترغيب \" (٢/ ٤٣٣) فوقفوا موقفًا وسطًا - أنصاف حلول -، فصدروا الحديث - كعادتهم الغالبة - بقولهم:\n\" حسن، رواه ... \" ونقلوا فيه قول الهيثمي، وتصحيح الحاكم والذهبي!!!\nوليس في كلامهم التحسين المدعى، وقد عرفت من التحقيق، أنه ليس إلا ما هو صحيح ثابت، أو ضعيف منكر. وهكذا يستر مدعو العلم جهلهم بمثل هذا التوسط الذي ينافي الواقع!\nثم إنني أقول: يبدو لي أن زيادة \" لا ملجأ ... \" من تخاليط أبي إسحاق السييعي، فقد رواها قبل اختلاطه في حديث (ما يقال إذا أتى فراشه)، كذلك رواه عنه الثوري وشعبة أنه سمع البراء، فلما حدث به بعد الاختلاط، اختلطت\nعليه بحديث الترجمة، وأدخلها في حديث أبي هريرة! وإنما هي في حديثه عن البراء، وهو مخرج في المجلد السادس من \" الصحيحة \" (٢٨٨٩)، وقد صدر والحمد لله.","vol":"14","page":292},{"text":"وقد خلط في تخريج الحديث معلق آخر، وهو محقق \" تاريخ الذهبي\" الدكتور (تدمري)، فقد عزا حديثه للشيخين وأصحاب \" السنن \" - إلا النسائي - وأحمد، دون أن يستثني الزيادة، فأوهم القراء أنها صحيحة، وأنها عندهم\nجميعا!!\nوإن من غرائبه أنه عزاه لأحمد في أكثر من عشرين موضعًا بأرقامها وأجزائه منه، وفيها ما ليس من حديث أبي هريرة ودون أن ينبه على ذلك، فكأن المقصود تسويد السطور وتكثيرها، وليس التحقيق! واللة المستعان.\n<span data-type=\"title\" id=toc-6650>٦٦٢٣ </span>- (من قرأ ﴿يس﴾ في ليلة ابتغاء وجه الله، غفرله) .\nضعيف.\nروي من حديث أبي هريرة، وجندب بن عبد الله، وعبد الله بن مسعود، ومعقل بن يسار المُزني.\n١ - أما حديث أبي هريرة: فهو أشهرها، أخرجه الدارمي (٢/ ٤٥٧)، والطيالسي (٣٢٣/ ٤٦٧ ٢)، وابن السني (١٧ ٢/ ٢٦٨)، والعقيلي في \"الضعفاء \" (١/ ٠٣ ٢)، وأبو يعلى (١ ١/ ٩٣ - ٩٤)، واين عدي (١/ ٤١٦ و٢/ ٢٩٩)، والطبراني في \" المعجم الصغير \" (ص ٨٢ - هند)، \" الأوسط \" (٤/٣٠٤/\n٣٥٣٣)، وأبو نعيم في \" الحلية \" (٢/ ٥٩ ١) وفي \" أخبار أصبهان \" (١/٢٥٢)، والبيهقي في \" الشعب \" (٢/ ٤٨٠/ ٢٤٦٢ - ٢٤٦٤)، والخطيب في \" التاريخ \" (٣/ ٢٥٣)، وابن الجوزي في \"الموضوعات (١/ ٢٤٧) من طرق عن الحسن عن أبي هريرة مرفوعًا. وقال أبو نعيم:\n\" هذا حديث رواه عن الحسن عدة من التابعين منهم يونس بن عبيد ومحمد ابن جحادة\".","vol":"14","page":293},{"text":"قلت: وأقواها إسنادًا الثاني منهما، حتى قال السيوطي في \" اللآلي \" (١/٢٣٥):\n\" هذا إسناد على شرط (الصحيح) \".\nفأقول: كان يكون كذلك، لولا أن الحسن - وهو: البصري - معروف بالتدليس، مع الاختلاف في ثبوت سماعه من أبي هريرة، كما حكى الطبراني عقب الحديث قال:\n\" قد قيل: إن الحسن لم يسمع من أبي هريرة، وقال بعض أهل العلم: إنه قد سمع منه \".\nوالذي قرره الحافظ في \" التهذيب \" أنه سمع منه في الجملة، لكن هذا لا ينفع في المدلس حتى يصرح بالسماع الذي لا يحتمل التأويل.\nنعم، في رواية أبي يعلى قوله: \" سمعت أبا هريرة \"، لكن الراوي عنه هشام ابن زياد - وهو: أبو المقد ام المد ني، وهو -: متروك - كما قال النسائي والذهبي والعسقلاني -، والظاهر أنه خفي أمره على الحافظ ابن كثير، فقال في \" التفسير \" (٣/ ٥٦٣):\n\"إسناده جيد\"!\n٢ - أما حديث جندب بن عبد الله: فيرويه محمد بن جحادة أيضًا عن الحسن أخرجه ابن حبان (٦٦٥ - موارد) .\nوالعلة هي نفس العلة التي تقدم الكلام عنها، يضاف إليها الاختلاف على","vol":"14","page":294},{"text":"محمد بن جحادة في إسناده، ثم على الحسن نفسه.\n٣ - وأما حديث ابن مسعود: فيرويه أبو مريم عن عمرو بن مرة عن الحارث بن سويد عنه.\nأخرجه أبو نعيم أيضًا (٤/ ١٣٠) وقال:\n\" حديث غريب، لم يروه عن عمرو إلا أبو مريم - وهو: عبد الغفار بن القاسم -:\nكوفي في حديثه لين \".\nقلت: هو شر من ذلك، فقد قال فيه ابن المديني وأبو داود:\n\"كان يضع الحديث \".\n٤ - وأما حديث معقل بن يسار: فيرويه مسلم بن إبراهيم بن عبد الله: ثنا أبو عمر الضرير: ثنا المعتمر بن سليمان عن أبيه عن رجل عنه.\nأخرجه البيهقي (٢٤٥٨) .\nقلت: وهذا إسناد مظلم، مسلم بن إبراهيم بن عبد الله: لم أعرفه، والرجل:\nمجهول لم يسم، وأنا أظن أنه (أبو عثمان - وليس النهدي)، فقد روى المعتمر بن سليمان عن أبيه عنه عن معقل حديثًا آخر في فضل ﴿يس﴾، وهو مخرج في \" الإرواء \" (٣/ ١٥٠ - ١٥١) و\" المشكاة \" (١٦٢٢)، وأبو عثمان مجهول، - وليس هو النهدي الثقة -.\nوالخلاصة: ليس في هذه الطرق ما يمكن أن يعطي للحديث قوة، وقد أشار إلى ذلك العقيلي بقوله عقبه:","vol":"14","page":295},{"text":"\" والرواية في هذا المتن فيها لين،. وقال الدارقطني:\n\" هذا الحديث قد روي مرفوعًاوموقوفًا، وليس فيها شيء يثبت\". نقله ابن الجوزي.\nوقد روي الحديث بألفاظ أخرى في بعضها نكارة شديدة، بل إن آثار الوضع عليها لائحة، وقد تقدم بعضها برقم (٦٩ ١، ٤٦٣٦) .\n(تنبيه): عزا الحافظ المنذري حديث الترجمة في موضعين من \"الترغيب \" (٢/ ٢٢٢، ٢٥٧) لابن السني وابن حبان في \" صحيحه\" عن جندب بن عبد الله. وليس هو عند ابن السني إلا من حديث أبي هريرة، فكأنه حمل حديث\nجندب عليه! وهو تساهل غير مرغوب فيه. وعزاه في الموضع الأول لمالك أيضًا.\nفلعله سبق قلم، أو زيادة من بعض النساخ، فإني لم أجده في \"الموطأ \" - وهو المقصود عند إطلاق العزو إليه - مع الاستعانة على ذلك بالفهارس الموضوعة اليوم، سواء ما كان منها خاصًا به أو أعم.\n<span data-type=\"title\" id=toc-6651>٦٦٢٤ </span>- (١ - مَنْ قَرَأَ عَشْرَ آيَاتٍ فِي لَيْلَةٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ.\n٢ - وَمَنْ قَرَأَ مِائَةَ آيَةٍ كُتِبَ لَهُ قُنُوتُ لَيْلَةٍ.\n٣ - وَمَنْ قَرَأَ مِئَتَيْ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ.\n٤ - وَمَنْ قَرَأَ أَرْبَعَ مِائَةِ آيَةٍ كُتِبَ مِنَ الْعَابِدِينَ.\n٥ - وَمَنْ قَرَأَ خَمْسَ مِائَةِ آيَةٍ كُتِبَ مِنَ الْحَافِظِينَ.","vol":"14","page":296},{"text":"٦ - وَمَنْ قَرَأَ سِتَّ مِائَةِ آيَةٍ كُتِبَ مِنَ الْخَاشِعِينَ.\n٧ - وَمَنْ قَرَأَ ثَمَانِ مِائَةِ آيَةٍ كُتِبَ مِنَ الْمُخْبِتِينَ.\n٨ - وَمَنْ قَرَأَ أَلْفَ آيَةٍ أَصْبَحَ لَهُ قِنْطَارٌ، وَالْقِنْطَارُ أَلْفٌ وَمِئَتَا أُوقِيَّةٍ، الأُوقِيَّةُ خَيْرٌ مِمَّا بَيْنَ السَّمَاءِ وَالأَرْضِ، أَوْ قَالَ: مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ.\n٩ - وَمَنْ قَرَأَ أَلْفَيْ آيَةٍ كَانَ مِنَ الْمُوجِبِينَ) .\nمنكر جدًا بهذا التمام.\n\"خرجه الطبراني في \"المعجم الكبير \" (٨/ ٢١١/٧٧٤٨) قال: حدثنا علي بن سعيد الرازي: ثنا جبارة بن المغلس: ثنا يحيى بن عقبة بن أبي العيزار عن محمد بن جحادة عن يحيى بن الحارث الدمشقي عن القاسم أبي عبد الرحمن عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد واه جدًا، يحيى بن عقبة هذا: قال أبو حاتم:\n\"يفتعل الحديث \". وقال يحيى بن معين:\n\" كذاب خبيث، عدو الله \". وقال البخاري:\n\" منكر الحديث \".\nوجبارة بن المغلّسة ضعيف، كذبه ابن معين.\nوعلي بن سعيد الرازي: حافظ فيه ضعف، لكن الآقة من يحيى بن عقبة، وكأنه اختلق من نفسه هذا الحديث بهذا السياق، فإن لبعض فقراته","vol":"14","page":297},{"text":"أصلًا في أحاديث متفرقة، جمعها هو، وألحق بها ما لا يعرف له أصل، وساقها مساقًا واحدًا، ويحسن التنبيه على ما وقفت على صحته منه، وهي الفقرات:\n١ - \" من قرأ عشر آيات ... \".\n٢ - \" ومن قرأ مئة آية ... \".\n٨ - \" ومن قرأ ألف آية ... \"، دون: \" والقنطار ... \" إلخ، وفي تحديد وزن القنطار أحاديث ضعيفة، تقدم تخريج بعضها برقم (٤٠٧٦)، والفقرات الثلاث مخرجة في الجلد الثاني من \" الصحيحة \"، فانظر (٦٤٢، ٦٤٣، ٦٤٤،\n٦٥٧) .\n<span data-type=\"title\" id=toc-6652>٦٦٢٥ </span>- (من صلى عليّ، كتبت الله عزوجل له بها عشرحسنات، ومحا عنه بها عشر سيئات، ورفعه بها عشر درجات، وكن له (١) عدل عتق عشر رقاب) .\nمنكر بزيادة: (الرقاب) .\nأخرجه ابن أبي عاصم في \" الصلاة على النبي ﷺ \" (٤٣/ ٥٢) من طريق حاتم بن إسماعيل عن محمد بن عبد الله عن مولى البراء بن عازب محن البراء بن عازب مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، غير مولى البراء، فهو مجهول.\n_________\n(١) الأصل: \"به، والمثبت من \"القول البديع\" (ص ٨١)، و\" جلاء الأفهام\" (ص ٤٦) .","vol":"14","page":298},{"text":"والراوي عنه (محمد بن عبد الله)، كان قد انقدح في النفس أنه لعله (ابن أبي سبرة)، القاضي المشهور بكنيته (أبو بكر بن أبي سبرة) المتهم بالوضع، لأنه من هذه الطبقة، وهو مدني كالراوي عنه (حاتم بن إسماعيل)، لكني لما لم أجد أنهم ذكروه في الرواة عنه، توقفت، وإن كنت أرى أن النكارة التي في الحديث لا تليق إلا بمثله، بيد أنني استمررت في البحث حتى وجدت الحافظ المزي قد ذكر في ترجمة (محمد بن عبد الله بن أبي عتيق محمد ... التيمي المدني) أن (حاتم ابن إسماعيل) قد روى عنه، فغلب على ظني أنه هو، وهو ثقة، كما بينته في \" الصحيحة\" تحت الحديث (٩١٣) .\nوانما حكمت على الزيادة بالنكارة، لتفرد هذا الوجه الضعيف به، ولمخالفته لسائر الأحاديث الواردة في فضل الصلاة على النبي ﷺ، وهي كثيرة جدًا، أُلفت فيها مؤلفات معروفة، لم ترد فيها هذه الزيادة.\nومن هنا يظهر جهل المعلقين الثلاثة على \" الترغيب \" (٢/ ٤٩٢)، فإنهم مع تصديرهم التعليق بقولهم: \" ضعيف\"، فقد قالوا:\n\" ولمتنه شواهد \"!\nوهذا مع مناقضته للتصدير المذكور، فإنه يخالف الواقع، كما شرحت آنفًا، ولو كانوا يكتبون بعلم، كان تصديرهم بالتحسين إذا كانوا مُعتَدَّين بما أشاروا إليه من الشواهد، أو أن يعقبوا عليها بما يشعر أنه لا يعتد بها! حتى لا يناقض ما صدروا.\n<span data-type=\"title\" id=toc-6653>٦٦٢٦ </span>- (من صلى على رسول الله ﷺ [واحدة]، صلى الله عليه وملائكته سبعين صلاة، فليُقلَّ عبد من ذلك أو ليُكثر) .\nمنكر بلفظ: \" سبعين\".\nأخرجه أحمد (٢/ ١٧٢): حدثنا يحيى بن","vol":"14","page":299},{"text":"إسحاق: حدثنا ابن لهيعة عن عبد الله بن هُبيرة عن عبد الرحمن بن مُربح الخولاني قال: سمعت أبا قيس مولى عمرو بن العاص يقول: سمعت عبد الله بن عمرو يقول ... فذكره.\nثم قال أحمد (٢/ ١٨٧): حدثنا حسن بن موسى: حدثنا ابن لهيعة به، إلا أنه قال:\n\"عن ابن مريح مولى عبد الله بن عمرو أنه سمع عبد الله بن عمرو يقول ... \"\nفذكره موقوفًا، كالذي قبله، وفيه الزيادة، ودون قوله: \" فليقل ... \".\nقلت: كذا قال في هذه الرواية، أسقط (أبا قيس مولى عمرو بن العاص) كما أسقط اسم (ابن مريح)، وجعله مولى عبد الله بن عمرو، وهو في الرواية الأولى مولى أبيه (عمرو بن العاص)، وهذا كله من تخاليط ابن لهيعة، وسوء\nحفظه الذي طرأ عليه بعد احتراق كتبه.\nويحيى بن إسحاق وحسن بن موسى: لم يذكرهما أحد - فيما علمت - فيمن روى عنه قبل احتراق كتبه، كالعبادلة الذين صرح بعض الحفاظ بصحة حديثهم\nعنه - كما ذكرنا ذلك مرارًا في غير ما موضع -.\nوإن من تخاليط ابن لهيعة: قوله في هذا الحديث:\n\" صلى الله عليه وملاثكته سبعين صلاة \"!\nفإن المحفوظ في سائر الأحاديث \" ... صلى الله عليه بها عشرًا،. وهو بهذا العدد يكاد يكون متواترًا، فقد جاء من حديث:","vol":"14","page":300},{"text":"١ - أبي هريرة.\n٢ - وأنس بن مالك.\n٣ - وعمر بن الخطاب.\n٤ - وعبد الرحمن بن عوف\n٥ - وعمار بن ياسر.\n٦ - وعمير البدري.\n٧ - وعبد الله بن عمرو أيضًا.\n٨ - ويعقوب بن زيد التيمي مرسلًا. وغيرهم.\nوهي مخرجة في كتب الصلاة على النبي ﷺ، فانظرها - مثلًا - في \" جلاء\nالأفهام \" لابن القيم (ص ١٧، ٢٥، ٢٨ - ٣١، ٣٣، ٠ ٤، ٥٥، ٦١، ٦٢، ٦٤، ٦٥) . وأصحها حديث أبي هريرة، وهو مخرج في \" صحيح أبي داود \" (١٣٦٩)، وحديث ابن عمرو، وهو مخرج في \" الإرواء \" (١/ ٢٥٩/ ٢٤٢)، و\" صحيح أبي داود \" (٥٣٦)، وفي رواة حديثه ابن لهيعة.. متابع عند أبي داود.\nمن أجل ذلك كله؛ لم تطمئن النفس لقول المنذري في \" الترغيب \" (٢/ ٢٧٩):\n\" رواه أحمد بإسناد حسن \".\nوإن تبعه الهيثمي (١٠/ ١٦٠)، والسخاوي في \" القول البديع \" (ص ٧٧)، وأحمد شاكر في تعليقه على \" المسند \" (١٥/ ١٤١)، ومن ليس في العير ولا في النفير! أمثال المعلقين الثلاثة على \" الترغيب \" (٢/ ٤٩٣) .","vol":"14","page":301},{"text":"ولم يقنع الشيخ أحمد ﵀ بالتحسين فقط؛ بل رأيته قد صرح في تعليقه على الموضع الثاني من \"المسند \" فقال (١١/ ٣٩):\n\" إسناده صحيح \"!\nوما هذا وذاك منه إلا على قاعدته التي أقامها على الاعتداد بابن لهيعة، وتقويته لحديثه، غير آبه بما عليه الحفاظ المحققون من التفريق بين ما رواه العبادلة، وما رواه غيرهم عنه؛ فضلًا عن أقوال الحفاظ الآخرين الذين أطلقوا القول في تضعيفه، ووصفوه بالتخليط في حديثه! وقال الحافظ الذهبي النقاد في ترجمته\nمن \"تاريخ الإسلام\" (١١/ ٢٢٤):\n\"قلت: ومناكيره جمة، ومن أردئها ... \".\nثم ساق له الحديث الآتي عقب هذا:\n\" ادعوا لي أخي ... \". في فضل علي ﵁.\nوقال الحافظ في آخر ترجمته من \" التهذيب\":\n\" ومن أشنع ما رواه ابن لهيعة: ما أخرجه الحاكم في \"المستدرك \" من طريقه عن أبي الأسود عن عروة عن عائشة قالت: مات رسول الله ﷺ من ذات الجنب.\nانتهى. وهذا مما يقطع ببطلانه؛ لما ثبت في \" الصحيح \" أنه قال؛ لما لدوه:\n\"لم فعلتم هذا؟ \". قالوا: خشينا أن يكون بك ذات الجنب، فقال:\n\" ما كان الله ليسلطها علي \". وإسناد الحاكم إلى ابن لهيعة صحيح، والآفة فيه من ابن لهيعة، فكأنه دخل عليه حديث في حديث \".","vol":"14","page":302},{"text":"قلت: والحاكم نفسه حينما أخرجه (٤/ ٤٠٥)؛ إنما رواه ليبين وهاءه - على خلاف عادته -؛ فإنه قال:\n\" إسناده واه \". وأيده الذهبي بقوله:\n\"لم يصح \".\nذكر ذلك عقب الحديث الصحيح الذي ذكره الحافظ، وهو مخرج في \"الصحيحة\" برقم (٣٣٣٩) .\nوحديث ابن لهيعة: رواه أيضًا أبو يعلى (٨/ ٢٥٨)، والطبراني في \" المعجم الأوسط \" (٩/ ٤٤١ - ٤٤٢) وقال:\n\" لم يروه عن أبي الأسود إلا ابن لهيعة \".\nقلت: وبه أعله الهيثمي (٩/ ٣٤)؛ فقال:\n\" وفيه ابن لهيعة، وفيه ضعف \".\n(تنبيه): قول الحافظ المتقدم: \" ثبت في الصحيح \" يوهم - في الاصطلاح العام - أنه في \" الصحيحين \" أو أحدهما، وليس كذلك!،انما أخرجا أصله، وليس فيه قوله ﷺ:\n\" ما كان الله ليسلطها علي \".\nولذلك خرجه الحافظ في \"الفتح \" (٨/ ١٤٨) من رواية ابن سعد وغيره نحوه، وقد وقع في هذا الوهم صراحة المعلق على \" مسند أبي يعلى \" (٨/ ٣٥٤) فعزاه لـ \" الصحيحين \" وغيرهما! - كما ستراه في \" الصحيحة \" إن شاء الله تعالى -.","vol":"14","page":303},{"text":"ثم إن حديث الترجمة قد جاء من رواية عبد الله بن عمر عن نافع عن ابن عمر أن النبي ﷺ قال:\n\" من صلى علي صلاة؛ صلى الله وملائكته عليه عشرًا، فليكثرعبد أو ليقل \".\nأخرجه ابن أبي عاصم في \" الصلاة على النبي ﷺ \" (٣٣/ ٣٤)، وعبد الله ابن عمر - وهو: العمري المكبر - وإن كان ضعيفًا؛ فالحديث حسن على الأقل بشاهدين له مخرجين في \" الصلاة على النبي ﷺ، لإسماعيل القاضي (رقم ٣، ٦)، فهو مما يؤكد شذوذ ابن لهيعة في قوله: \" سبعين \".\n<span data-type=\"title\" id=toc-6654>٦٦٢٧ </span>- (ادعوا لي أخى، فدعى له عمر، فأعرض عنه، ثم قال: ادعوا لي أخى، فدعى له أبو بكر، فأعرض عنه، ثم قال: ادعوا لي أخي. فدعى له عثمان فأعرض، عنه، ثم دعى على بن أبى طالب، فستره بثوبه، وأكب عليه، فلما خرج من عنده. قيل له: ما قال؟ قال: علمني ألف باب كل باب [يفتح] ألف باب) .\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (٢/ ١٤)، وابن عدي في \" الكامل\" (٢/ ٤٥٠)؛ كلاهما من طريق أبي يعلى: ثنا كامل بن طلحة: ثنا ابن لهيعة: ثنا حيي بن عبد الله عن أبي عبد الرحمن الحبلي عن عبد الله بن عمر أن رسول الله ﷺ قال في مرضه: ... فذكره. وقال ابن عدد:\n\" هذا حديث منكر، ولعل البلاء فيه من ابن لهيعة؛ فإنه شديد الإفراط في التشيع، وقد تكلم فيه الأئمة، ونسبوه إلى الضعف \".\nوتعقبه الذهبي في \" تاريخ الإسلام \" ١١/ ٢٢٥) بقوله:","vol":"14","page":304},{"text":"\"كذا قال ابن عدي، وما رأيت أحدًا قبله رماه بالتشيع. وكامل الجحدري وإن كان قد قال أبو حاتم: لا بأس به. وقال أحمد: ما علمت أحدًا يدفعه بحجة. فقد قال فيه أبو داود: رميت بكتبه. وقال ابن معين: ليس بشيء. فلعل البلاء من كامل. والله أعلم \".\nقلت: الذي يبدو لي - والله أعلم - أن الرجل كما قال الإمام أحمد وغيره من الموثقين، وقول أبي داود جرح غير مفسر؛ فلا يقبل في هذه الحال، وإلى هذا مال الحافظ؛ فتبنى في \" التقريب \" قول أبي حاتم المذكور، فهو صدوق وسط إن شاء الله تعالى، وقد صحح له ابن حبان عدة أحاديث، تجد أرقامها في فهرس المؤسسة (ص ٢١٥)، وعليه؛ فتعصيب البلاء بابن لهيعة - كما فعل ابن عدي - أولى؛ ولكن ذلك لا يستلزم نسبته إلى التشيع؛ بله الإفراط فيه لا من قريب ولا من بعيد؛ لأنه مجرد راوٍ، كما هو ظاهر لايخفى إن شاء الله تعالى.\nوقد روي الحديث -طرفه الأول منه - من حديث على نفسه، من رواية الواقدي، وقد مضى تخريجه والكلام عليه (٤٩٤٥) .\n<span data-type=\"title\" id=toc-6655>٦٦٢٨ </span>- (المرأة وحدها صف) .\nموضوع.\nوضعه إسماعيل بن يحيى بن عبيد الله التيمي عن المسعودي عن ابن أبي مليكة عن عائشة قالت: قال رسول الله ﷺ ... وهذا لا يعرف إلا بإسماعيل هذا.\nكذا في \" التمهيد \" (١/ ٢٦٨) لابن عبد البر، ولم أقف على من أخرجه بإسناده عن إسماعيل؛ لكن ابن عبد البر حافظ حجة، وكان من أسباب نقله عنه أنني رأيت الحافظ ابن حجر قد عزاه في \" الفتح\" (٢/ ٢١٢) إليه دون أن يذكر حكمه عليه بالوضع أولًا، ومع سكوته عليه الموهم أنه حسن عنده ثانيًا!!","vol":"14","page":305},{"text":"<span data-type=\"title\" id=toc-6656>٦٦٢٩ </span>- (كان يأتي قبور الشهداء على رأس كل حول فيقول: السلام (كذا) بما صبرتم، فنعم عقبى الدار. وأبو بكر وعمر [وعثمان]) .\nمنكر.\nأخرجه ابن جريرفي \"التفسير\" (١٣/ ٩٦) من طريق سويد:\nأخبرنا ابن المبارك عن إبراهبم بن محمد عن سهيل بن أبي صالح عن محمد بن إبراهيم قال: ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ محمد بن إبراهيم هذا: أظنه أبو عبد الله التيمي المدني، ولم يذكروه في شيوخ (سهيل بن أبي صالح)، وهو مدني أيضًا، أورده الذهبي في \" الميزان \" وقال:\n\"من ثقات التابعين، قال أحمد: في حديثه شيء، يروي مناكير، أو قال:\nأحاديث منكرة. قلت: وثقه الناس، واحتج به الشيخان، وقفز القنطرة \".\nوسائر الرجال ثقات - وإبراهيم بن محمد: هو: أبو إسحاق الفزاري -؛ سوى سويد - وهو: ابن سعيد الحدثاني -؛ قال الحافظ:\n\"صدوق في نفسه؛ إلا أنه عمي، فصار يتلقن ما ليس من حديثه، فأفحش فيه ابن معين القول \".\nوالحديث أورده السيوطي في \" الدرر المنثور\" (٤/ ٥٨) من رواية ابن جرير عن محمد بن إبراهيم ﵁!\nكذا وقع فيه: \" ﵁\"، فأوهم أنه صحابي؛ لأن الترضي مشعر بذلك اصطلاحًا، فكان هذا من الدواعي على إخراجي إياه، والكشف عن إرساله، وضعف إسناده إليه.","vol":"14","page":306},{"text":"وأما نكارة متنه؛ فإنه ينافي مشروعية زيارة القبور بدون توقيت وتوقيف، مما يفتح الباب للجهلة الذين يتخذون لزيارتها أيامًا مخصوصة، كما يفعلون يوم العيد وغيره، ويضعون عليها الأكاليل والزهور!\n<span data-type=\"title\" id=toc-6657>٦٦٣٠ </span>- (كان يدعو في دبر صلاة الظهر: اللهم خَلّص الوليد، وسلمة بن هشام، وعياش بن أبي ربيعة،\nوضعفة المسلمين من أيدي المشركين، الذين ﴿لا يستطيعون حيلة ولا يهتدون سبيلا﴾) .\nمنكر بذكر: (دبر صلاة الظهر) .\nأخرجه ابن جرير الطبري في \" التفسير\" (٥/ ١٥٠) من طريق حماد عن علي بن زيد عن عبيد الله أو إبراهيم بن عبد الله القرشي عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف، لسوء حفظ علي بن زيد - وهو ابن جدعان - واختلاطه، وقد اضطرب في إسناده ومتنه؛ فرواه عبد الوارث فقال: ثنا علي بن زيد عن سعيد بن المسيب عن أبي هريرة:\nأن رسول الله ﷺ رفع يديه بعدما سلم وهو: مستقبل الكعبة، فقال:\nاللهم! خلص الوليد، وعياش بن أبي ربيعة ... إلخ. وهذا أنكر من الأول؛ لقوله: \" بعدما سلّم \".\nأخرجه ابن أبي حاتم في \" التفسير \" (١/ ١٧٤/ ١)، والبزار في \" مسنده (٤/ ٥٠/ ٣١٧٢ - كشف) .","vol":"14","page":307},{"text":"أما اللفظ الأول: \" دبر \"؛ فليس نصًا بما بعد السلام؛ فقد يأتي بمعنى قبل السلام - كما قرره شيخ الإسلام ابن تيمية في بعض تحقيقاته -.\nوهذا هو الأقرب إلى المحفوظ عن أبي هريرة؛ أن الدعاء المذكور كان قبل السجود الأول في الركعة الأخيرة؛ صح ذلك عنه من طرق، منها: الزهري عن سعيد عنه أن رسول الله ﷺ كان إذا رفع رأسه من الركوع في صلاة الصبح في آخر ركعة قنت.\nوهو مخرج في \" الصحيحة \" (٢٠٧١) . ورواه مسلم من هذا الوجه، وزاد:\n\" ثم يقول: وهو قائم: اللهم! أنجِ الوليد بن الوليد، وسلمة بن هشام ... \" الحديث.\nوكذلك رواه البخاري (٨٠٤، ١٠٠٦، ٤٥٩٧)، ومسلم أيضًا، وأحمد (٢/٢٥٥) وغيرهم من طرق أخرى عن أبي هريرة، وزاد أحمد:\n\"في الركعة الآخرة من صلاة الظهر، وصلاة العشاء [الآخرة]، وصلاة الصبح \".\nوهو مخرج في \" الإرواء \" (٢/ ١٦٥)، و\" صحيح أبي داود) (١٢٩٤) من طريق واحدة منها، وهي أبي سلمة عنه.\nوكل طريق من هذه الطرق - وبخاصة الطريق الأولى، وهي طريق الزهري المتابع لابن جدعان سندًا، والخالف له متنًا - كل واحدة من هذه الطرق - كافية للحكم على قوله فيه: \" بعدما سلّم \" بالنكارة؛ فكيف بها مجتمعة؟\nوقد جهل أو تجاهل هذه الحقيقة العلمية ذاك الجزائري المؤلف لرسالته التي","vol":"14","page":308},{"text":"أسماها: \" كشف الأكنة عما قيل: إنه بدعة وهو سنة \"؛ فحاول تقوية حديث ابن جدعان بلفظيه متجاهلًا أقوال الجارحين له، مقتصرًا على من قال فيه: \" صدوق\"، ومنهم الترمذي، مع أن تمام كلامه يلتقي مع أقوال الجارحين له، فإنه قال:\n\" إلا أنه ربما رفع الشيء الذي يوقفه غيره \".\nولست بحاجة إلى سرد أقوال الجارحين له؛ فإنها معروفة عند المشتغلين بهذا الفن، فحسبي الآن أن أنقل قول الحافظ العسقلاني في \" التقريب \":\n\"ضعيف \".\nوأن أتبعه بتأكيد ضعفه بمخالفته للإمام الثقة الحجة التابعي الجليل الحافظ الزهري ومن تبعه من الثقات - كما تقدم -. فلست أدري هل [وعى] ذاك الجزائري هذه الحقيقة العلمية، أم هو التزبب قبل التحصرم؟! وله من مثل هذا\nالشيء الكثير، فانظر على سبيل المثال الحديث المتقدم برقم (٥٧٠١) .\nولا يفوتني أن أذكر هنا أنه دلس على القراء، وأوهم أن الحافظ ابن كثير قوى هذا الحديث بنقله عنه أنه قال في \" التفسير \":\n\" ولهذا الحديث شاهد في \" الصحيح \" من غير هذا الوجه - كما تقدم - \".\nوالحافظ يشير بقوله هذا (١/ ٥٤٢) إلى رواية البخاري التي كان ذكرها قبيل حديث الترجمة، وهو من رواية أبي سلمة عن أبي هريرة التي أشرت إليها آنفًا، وليس فيها لفظ \" دبر \" ولا قوله: \" بعدما سلم \"، وإنما فيها دعاؤه ﷺ على المشركين، فهذا فقط هو مقصود الحافظ، وأما سائره فمنكر - كما تقدم بيانه -، وهو\nجلي ظاهر لا يخفى على من أوتي حظًا من هذا العلم، وكان بعيدًا عن الهوى،","vol":"14","page":309},{"text":"نسأل الله السلامة.\nوإن من جهله بهذا العلم أنه ساق عقب الحديث ما نصه (ص ٢٣):\n\"عن عبد الله بن الزبير: رأى رجلًا رافعًا يديه قبل أن يفرغ من صلاته، فلما فرغ منها؛ قال:\nإن رسول الله ﷺ لم يكن يرفع يديه حتى يفرغ من صلاته \". وقال:\n\" رواه الطبراني، قال الهيثمي في \"مجمع الزوائد\": رجاله ثقات. وكذلك قال السيوطي في (فض الوعاء) \".\nفأقول:\nأولًا: الحديث لا يثبت، وتوثيق رجاله فيه تساهل يتبين لمن وقف على إسناده؛ فقد قال الطبراني في \" المعجم الكبير \" (١٣/ ١٢٩/ ٣٢٤): حدثنا سليمان بن الحسن العطار قال: حدثنا أبو كامل الجحدري قال: حدثنا الفضيل\nابن سليمان قال: حدثنا محمد بن أبي يحيى قال: رأيت عبد الله بن الزبير ورأى رجلًا ... الحديث.\nوهذا إسناد فيه علتان:\nالأولى: الفضيل بن سليمان؛ وإن كان من رجال الشيخين، ففيه ضعف من قبل حفظه؛ قال الذهبي في \"المغني \":\n\" فيه لين\". وقال الحافظ في \" التقريب \":\n\" صدوق له خطأ كثير\".","vol":"14","page":310},{"text":"والعلة الأخرى: شيخ الطبراني (سليمان بن الحسن العطار)؛ لا يدرى حاله، ولم يرو له الطبراني في \"الأ وسط\" (٤/ ٣٨٩ - ٣٩١) إلا أربعة أحاديث؛ فهو من شيوخه المغمورين، ولم أجد له ترجمة، ولا في \" بلغة القاصي والداني في تراجم شيوخ الطبراني \" للشيخ حماد الأنصاري، والشيخ الهيثمي كثيرًا ما يغض النظر عن شيوخ الطبراني، ويقول كما هنا: \" رجاله ثقات\" أو \" رجاله رجال (الصحيح) !! وهو تساهل عرف به، فينبغي التنبه لهذا.\nوان من تفاهة رسالة الشيخ الغماري: \" إتقان الصنعة\" التي لا شيء من الإتقان فيها: قوله في حديث عبد الله بن الزبير هذا (ص ١٣١):\n\" أخرج ابن أبي شيبة قال: حدثنا محمد بن أبي يحيى الأسلمي قال: رأيت عبد الله بن الزبير.. \". إلخ.\nقلت: فهذا من تخاليط الغماري! فإن بين ابن أبي شيبة ومحمد بن أبي يحيى - وهو تابعي - مفاوز - كما لا يخفى على المبتدئين بهذا العلم -! ثم إنني لم أعثر عليه في \" مصنف ابن أبي شيبة\"، وهو المراد عند إطلاق العزو إلى ابن أبي\nشيبة، وما أظنه فيه، فلعل أصل عبارته: \" عن محمد ... \" مكان:\" قال:\nحدثنا محمد ... \"؛ هذا إن لم يكن واهمًا بعزوه لابن أبي شيبة؛ فقد رأيته علق على الحديث بقوله:\n\" هذا الحديث ترجم له الطبراني بقوله: محمد بن أبي يحيى الأسلمي عن عبد الله بن الزبير\".\nقلت: وهذا التعليق - وإن كان لا يفيد القراء شيئًا؛ فقد - يساعدنا على تأكيد العزو المذكور، وأنه ربما كان الأصل: أخرج الطبراني في \" الكبير \" عن محمد ...","vol":"14","page":311},{"text":"إلخ. والله أعلم بحقيقة أمر هذا التخليط.\nهذا ما يتعلق بقولنا: \" أولًا \".\nوثانيًا: ليس في هذا الحديث دليل على أنه ﷺ كان يرفع يديه بعد الفراغ من صلاته؛ إلا بدلالة المفهوم، وهذا ليس نصًا في ذلك؛ لاحتمال أن يكون المراد بعد الصلاة مطلقًا، وليس عقب السلام منها، لحاجة أو مناسبة؛ لأن الحديث - لو صح - لم يسق لإثبات الدعاء بعد الصلاة، وانما داخلها؛ كما هو منطوقه. على أن هذا\nغيرصحيح أيضًا؛ فقد صح رفعه ﷺ ليديه في دعاء القنوت، وفي صلاة الكسوف (١) .\n<span data-type=\"title\" id=toc-6658>٦٦٣١ </span>- (إن أهون أهل النار عذابًا: رجل يطأ جمرة يغلي منها دماغه. فقال أبو بكر الصديق: وما كان جرمه يا رسول الله؟ قال: كانت له ماشية يغشى بها الزرع ويؤذيه، وحرمه الله وما حوله غلوة بسهم - أو قال: رمية بحجر - فاحذروا، ألا يسحت الرجل ماله في الدنيا، ويهلك نفسه في الاخرة، قال: وإن أدنى أهل الجنة منزلة، وأسفلهم درجة، رجل لا يدخل الجنة بعده أحد، يفسح له في بصره مسيرة مئة عام، في قصور من ذهب، وخيام من لؤلؤ، ليس فيها موضع شبر إلا معمور، يغدى عليه كل يوم ويراح بسبعين ألف صحفة من ذهب، ليس منها صحفة إلا فيها لون ليس في الاخر مثله، شهوته في آخرها كشهوته في أولها، لو نزل به\n_________\n(١) انظر الحديث (٢٥٤٤) .","vol":"14","page":312},{"text":"جميع أهل الدنيا لوسع عليهم مما أعطي، لا ينقص ذلك مما أوتي شيئًا) .\nموضوع بهذا التمام.\nأخرجه عبد الرزاق في كتابه \" الجامع \" المطبوع في آخر \"المصنف\" (١١/ ٤٢٣ - ٤٢٤) قال: عن معمر عن إسماعيل بن أبي سعيد:\nأن عكرمة مولى ابن عباس أخبره: أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا مع إرساله موضوع، ولوائح الصنع والوضع عليه ظاهرة؛ آفته إسماعيل بن أبي سعيد هذا - وهو: (إسماعيل بن شروس الصنعاني) -: بيض له ابن أبي حاتم، وأما البخاري؛ فقال في \" التاريخ \" (١/ ١/ ٣٥٩):\n\" قال عبد الرزاق عن معمر: كان يثبّج الحديث \".\nوعلق عليه الشيخ عبد الرحمن اليماني ﵀ بقوله:\n\" هكذا في الأصلين، وبهامش (كو): أي: لا يأتي به على الوجه.\nأقول: وفي \" الميزان \" و\" لسانه \" عن ابن عدي حكاية هذه الكلمة عن البخاري بلفظ: \" يضع \"، فلزم من ذلك ما لزم. والله المستعان \".\nقلت: كأنه ﵀ يشير إلى عدم اطمئنانه لتفسير الكلمة بالوضع، وقد يكون له وجه من الناحية العربية، ولكن نحن المتأخرين لا يسعنا إلا أن نقبل تفسير المتقدمين لأعلميتهم، ما لم يكن هناك ما يدل على خطئهم، فكيف إذا كان\nهناك من رواه بلفظ الوضع؟! فقد روى ابن عدي في \" الكامل \" (١/ ٣٢٠) عن البخاري قال:\n\" قال عبد إلرزاق: قال معمر: كان يضع الحديث \". ولعل الأقرب إلى هذا المعنى: ما رواه ابن عدي بسنده عن أحمد: حدثنا عبد الرزاق قال: قلت لمعمر:","vol":"14","page":313},{"text":"ما لك لم تكثر عن ابن شروس؟ قال:\n\" كان ينتج الحديث \".\nفإنه بمعنى الوضع - كما هو ظاهر -.\nويبدو أن الحافظ الذهبي الذي ذكر في \" الميزان \" رواية عبد الرزاق المتقدمة عن معمرقال:\n\" كان يضع الحديث \". مع هذا؛ فكأنه رواه بالمعنى حين قال في ترجمة إسماعيل هذا في \"المغني \":\n\"كذاب. قاله معمر \".\nكما يبدو أن ابن حبان لم يتبين له هذا الجرح البالغ، أو أنه لم يبلغه؛ فذكره في كتابه \" الثقات\" (٣/ ٣١) برواية معمر عنه! وكذلك فعل ابن شاهين؛ فذكره في \"تاريخ أسماء الثقات\"، وقال (٥١/ ١٠):\n\" ثقة من أهل اليمن \".\nولعل هذا هو السبب الذي حمل ابن حزم على إعلال الحديث بالإرسال فقط؛ فقال في \"المحلى\" (١١/ ٦):\n\"وهذا مرسل، ولا حجة في مرسل\".\nولا يفوتني - إن شاء الله تعالى - أن أنبه أن الجملة الأولى من الحديث صحيحة قد جاءت عن جمع من الصحابة، وقد خرجت بعضها في \" الصحيحة\" برقم (٥٤، ٥٥، ١٦٨٠)، وإنما أوردته هنا من أجل ما بعدها من قول أبي بكر الصديق:\n\" وما كان جُرمُه ... \" إلخ؛ فإني لم أجد له أصلًا إلا في هذا الحديث الهالك!","vol":"14","page":314},{"text":"ولإسماعيل هذا حديث آخر؛ ولكنه قد توبع من طريق أخرى عن ابن عباس؛ ولذلك خرجته في \"الصحيحة \" (٣٣٤٩) .\n<span data-type=\"title\" id=toc-6659>٦٦٣٢ </span>- (كان إذا أُتي بمدهنِ الطيب، لعق منه، ثم ادهن) .\nموضوع.\nأخرجه ابن عساكر في \"التاريخ \" (٧/ ٣٣) من طريق الحكم بن عبد الله الأيلي قال: قدم سليمان بن عبد الملك المدينة، فدخل عليه القاسم وسالم ابن عبد الله، قال: وإذا سالم أحسنهما كِدنة. فقال: يا أبا عمر! ما طعامك؟\nقال: الخبز والزيت. قال: وتشتهيه؟ قال: أدعه حتى أشتهيه. قال: ثم دعا لهما بـ (غالية) (١)، وجاءت جارية وضيئة الوجه، مديدة القامة، فذهبت تغلفهما، فقال: تنحي عنا. ثم تناولا المدهن، فلعقا منه، ثم ادهنا، ثم قالا: ... فذكر الحديث.\nقلت: وهذا موضوع؛ آفته (الأ يلي) هذا؛ فإنه كذاب، وتقدمت له أحاديث.\n_________\n(١) نوع من الطيب مركب من مسك وعنبر وعود ودهن، وهي معروفة. و(التغلف) بها: التلطخ. \" نهاية \". و(الكِدنة) بالكسر: غلظ الجسم، وكثرة اللحم.","vol":"14","page":315},{"text":"٦٦٣٣ - (كان إذا أُتى بالمرء قد شهد بدرًا والشجرة، كبر عليه تسعًا، فإذا أُتى به قد شهد بدرًا ولم يشهد الشجرة، أو شهد الشجرة ولم يشهد بدرًا، كبر عليه سبعًا، وإذا أُتى به لم يشهد بدرًا ولا الشجرة،\nكبر عليه أربعًا) .\nمنكر جدًا.\nأخرجه ابن عدي في \" الكامل\" (٦/ ١٤٢)، وابن عساكر في \"تاريخ دمشق \" (٢/ ٧٤٧) من طريق إبراهيم بن الحسن (أو الحسين)","vol":"14","page":315},{"text":"الأنطاكي: ثنا بقية عن إسحاق بن ثعلبة عن محمد المكي عن عطاء بن أبي رباح عن جابر بن عبد الله مرفوعًا.\nقلت: وهذا إسناد هالك؛ أورده ابن عدي في ترجمة (محمد المكى) هذا - وهو: واهٍ؛ كما قال أبو حاتم -، وساق له ابن عدي أحاديث وقال:\n\" وله غيرما ذكرت، وعامة ما يرويه لا يتابع عليه\".\nقلت: وساق أحدها الذهبي في \"الميزان \"، وقال:\n\" قلت: هذا كأنه موضوع \"! فتعقبه الحافظ في \" اللسان \" بقوله:\n\" إن لم يكن موضوعًا؛ فما في الدنيا حديث موضوع! \".\nولقد صدق ﵀، ولا أدري كيف خفي ذلك على الحافظ الذهبي النقاد فتحفظ في الحكم عليه بالوضع؟!\nوإسحاق بن ثعلبة: قال ابن عدي (١/ ٣٣٦) - وساق له أحاديث -:\n\" روى أحاديث مع ما ذكرت، وكلها غير محفوضة \". وقال الذهبي في \"المغني \":\n\" ضعفه أبو أحمد الحاكم وغيره \".\nوالأ نطاكي: لم أجد له ترجمة، ووقع ذلك في \" التاريخ \" (الحسن)، وفي \" الكامل \" (الحسين) . والله أعلم.\nثم إنني إنما أوردت الحديث هنا؛ لما فيه من التنويع مجموعًا في سياق واحد، مما لم أجده في غيره، وإلا؛ فقد صح في أحاديث متفرقة تكبيره على الجنائز بأربع تكبيرات، وخمس، وتسع، كما صح عن بعض الصحابة - كعلي ﵁ -","vol":"14","page":316},{"text":"التكبير بست وسبع، ولها حكم الرفع، وقد خرجت ذلك مفصلًا في \" أحكام الجنائز\" (ص ١٤١ - ١٤٦)، فمن رام التفصيل؛ فليرجع إليه.\n<span data-type=\"title\" id=toc-6661>٦٦٣٤ </span>- (كان إذا أصابته شِدة، ودعا؛ رفعَ يديه حتى يُرى بياضُ إبطيه) .\nموضوع بذكر: (الشدة) .\nأخرجه أبو يعلى في \"المسند الكبير \"؛ كما في \" المطالب العالية المسندة \" (ق ٥٢/ ٢) من طريق أبي داود الأعمى عن البراء ابن عازب مرفوعًا.\nقلت: وهذا موضوع؛ آفته (الأعمى) هذا، - واسمه: (نفيع) -: كذبه غير واحد، وفي \"المغني \":\n\" هالك تركوه \". ورواه بسند ضعيف من حديث أبي برزة - مختصرًا - بلفظ:\n\"رفع يديه في الدعاء حتى رؤي بياض إبطيه \".\nوهذا له شواهد كثيرة تشهد لصحته، وهو في \" المسند المطبوع\" (١٣/ ٤٣٦ - ٤٣٧/ ٧٤٤٠) .","vol":"14","page":317},{"text":"٦٦٣٥ - (كان إذا جلسَ يتحدثُ؛ يخلغ نعليه) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (٢/ ٢٠٢/ ٥٣٦ ١) من طريق الخضر بن أبان: ثنا سيار: ثنا جعفر - يعني: ابن سليمان -: ثنا ثابت البناني قال: ... (فذكره) فخلعهما يومًا، وجلس يتحدث، فلما قضى حديثه؛\nقال لغلام من الأنصار:","vol":"14","page":317},{"text":"\" يا بني! ناولني نعلي \".\nفقال غلام من الأنصار: دعني فَلأُنعلكَ. قال:\n\" شأنك فافعل \" (١) . فقال رسول الله ﷺ:\n\" اللهم! إن عبدك يتحبب إليك؛ فأحبه \".\nقلت: وهذا إسناد ضعيف مرسل؛ الخضر بن أبان: ضعفه الحاكم وغيره.\nلكني أخشى أن يكون سقط من الطابع أو الناسخ ذكر أنس؛ فإن السيوطي عزاه إليه في \" الجامع الصغير \" من رواية \"الشعب \"، ويؤيده أن القصة دون حديث الترجمة قد أخرجها البيهقي من طريق أخرى عن ثابت عن أنس، وتقدم تخريجه برقم (٢٩٩٩) .\n<span data-type=\"title\" id=toc-6663>٦٦٣٦ </span>- (كان إذا دخل رمضان؛ تغير لونه، وكثرت صلاته، وابتهل في الدعاء، وأشفق منه (٢» .\nمنكر.\nأخرجه البيهقي في \" الشعب \" (٣/ ٣١٠/ ٣٦٢٥) من طريق عبد الباقي بن قانع: ثنا أحمد بن علي الخراز: ثنا محمد بن عبد الحميد التميمي:\nثنا أبو داود: ثنا قرة بن خالد عن عطاء بن أبي رباح عن عائشة قالت: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ إلا من دون (أبي داود) - وهو: الطيالسي -؛ فإن محمد بن عبد الحميد التميمي لم أجد له ترجمة؛ غير أن الراوي عنه (أحمد\n_________\n(١) كذا الأصل، ولعل الصواب: \"شأنك) ففعل. والله أعلم.\n(٢) كذا الأصل: وفي \" الجامع الصغير \": \" وأشفق لونه \". وشرحه المناوي بقوله: \" أي: تغير حتى يصير كلون الشفق. وهذا لولا غرض الإطناب؛ كان يغني عنه قوله: (تغير لونه)،. والله أعلم.","vol":"14","page":318},{"text":"ابن علي الخراز) - ووقع في الأصل: (الجرار)؛ خطأ، وهو ثقة -؛ كما قال الدارقطني، والخطيب في \"التاريخ \" (٤/ ٣٠٣) .\nوأما (عبد الباقي بن قانع)؛ فقال الذهبي في \" المغني \":\n\" ... الحافظ. قال الدارقطني: كان يحفظ؛ لكن كان يخطئ ويصر. وقال البرقاني: هو عندي ضعيف، ورأيت البغداديين يوثقونه. وقال أبو الحسن بن الفرات: حَدَث به اختلاط قبل موته بسنتين \".\nقلت: وبه أعله المناوي.\n<span data-type=\"title\" id=toc-6664>٦٦٣٧ </span>- (مثل المؤمن ومثل الإيمان كمثل الفرس في آخيته، يجول ثم يرجع إلى آخيته، يجول ثم يرجع إلى آخيته، وإن المؤمن يسهو ثم يرجع، فأطعموا طعامكم الأتقياء، وأولوا معروفكم المؤمنين) .\nضعيف.\nأخرجه ابن المبارك في \"الزهد \" (٢٤/ ٧٣)، ومن طريقه أحمد (٣/ ٥٥)، وكذا أبو نعيم في \"الحلية\" (٨/ ١٧٩)، والأصبهاني في \"الترغبب\" (١/ ٤٢/ ٢٥) - دون الجملة الأخيرة -، والبغوي في \" شرح السنة \" (١٣/ ٦٩ - ٧٠)، والبيهقي أيضًا في \" الشعب\" (٧/ ١٥٢/ ١٠٩٦٤/١٠٩٦٥)، كلهم\nعن ابن المبارك، وابن حبان في \" صحيحه \" (٢٤٥١ - الموارد)، وأبو يعلى (٢/١١٠٦، ١٣٣٢)، وأبو الشيخ في \"الأمثال\" (٢٣٨/ ٣٥٢)، والقضاعي في \" مسند الشهاب\" (١/ ٤١٤/ ٧١٣، ٧١٤) - بالجملة الأخيرة فقط -؛ كلهم من طريق.\nعبد الله بن الوليد عن أبي سليمان الليثي عن أبي سعيد الخدري مرفوعًا، وقال أبو نعيم:","vol":"14","page":319},{"text":"\" لا يعرف إلا من حديث أبي سعيد بهذا الإسناد، وأبو سليمان الليثي، قيل: إن اسمه (عمران بن عمران) \".\nيشير إلى تليين هذه التسمية، ولذلك لم يذكرها أحد؛ بل قال الحافظ في \" اللسان \"، وذكر الجملة الأخيرة من الحديث:\n\"ذكره الحاكم أبو أحمد في \" كتاب الكنى \" في (من لا يعرف اسمه)، وذكره ابن حبان في \" الثقات \"، وقال ابن طاهر الكلام الذي جمعه على أحاديث \" الشهاب \": هذا الحديث غريب، لا يعرف ولا يذكر إلا في هذا الإسناد \".\nقلت: وهذا يعني - كما هو ظاهر - أن (أبا سليمان) هذا مجهول لايعرف، وهو الذي يدل عليه صنيع البخاري وابن أبي حاتم؛ فإنهما لم يذكرا في كتابيهما له راويًا غير (عبد الله بن الوليد)، وتبعهما ابن حبان؛ فإنه لما أورده في \" الثقات \" في موضعين منه، لم يذكر أيضًا سواه (٥/ ٥٦٩. ٥٨٥) ! ولذلك قال علي بن المديني - كما نقله العسقلاني في \" التعجيل \" (٤٩٢/ ١٣٠٠) -:\n\"مجهول \".\nبقي أن نعرف حال الراوي عنه (عبد الله بن الوليد)، وهو التجيبي المصري، ذكره ابن حبان في \" الثقات \" (٧/ ١١)، وعقب عليه الحافظ في \"التهذيب \" بقوله:\n\"قلت: وضعفه الدارقطني فقال: لا يعتبر بحديثه \". وهذا كناية عن شدة ضعفه، ولذلك توسط الحافظ فقال في \" التقريب \":\n\" ليَّن الحديث \".","vol":"14","page":320},{"text":"قلت: فالعجب من بعض المشتغلين بهذا العلم في العصر الحاضر، من الذين لا يعبأون باجتهادات الحفاظ الذين سبقونا في هذا المجال، وتعقيباتهم على بعض الحفاظ المتقدمين، وبخاصة من كان معروفًا بالتساهل فى التوثيق كابن حبان مثلًا!\nفقد رأيت اتفاق رأي الحافظ ابن حجر مع الذين حكموا بجهالة (أبي سليمان الليثي)، وترجيحه لضعف الراوي عنه، مع هذا كله ترى الأخ الداراني في تعليقه على \" موارد الظمآن \" (٨/ ١٠٠) يعرض عن ذلك كله، ويقول: \"إسناده حسن \"!\nتقليدًا لابن حبان! الذي لا يكاد يخالفه في توثيقه للمجهولين والضعفاء إلا فيما ندر!\nوليس هذا فقط؛ بل زاد على ذلك، فختم تخريجه - الذي سود به صفحتين - بقوله:\n\" ويشهد له حديث ابن عمر عند الرامهرمزي، ذكره صاحب \"الكنز\" فيه برقم (١٣٣٢) وقال: وسنده صحيح \"!!\nوهذا من تمام تقليده، واتباعه لهواه! وإلا؛ فما الذي جعله يركن إلى هذا النقل والتصحيح، وواقع إسناده بكذبه؛ فإن فيه متهمًا! وكتاب (الرامهرمزي) - وهو: \" الأمثال \" - مطبوع، ولا أعتقد إلا أنه في حوزته، أو على الأقل يمكنه أن يرجع إليه ليرى وهاء سنده، فلم لم يفعل؟! أو أنه فعل فرأى ما ذكرت؛ أحلاهما مر!\nقال الرامهرمزي في \" الأ مثال \" (١٢٦/ ٣٩): حدثني قتادة بن رستم الطائي: ثنا عبيد بن آدم العسقلاني: ثنا أبي عن ابن أبي ذئب عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناده رجاله ثقات، فكأنه مما ألصقه بهذا الحديث وركبه عليه","vol":"14","page":321},{"text":"(قتادة) هذا؛ فإنه مجهول ليس له ذكرفي شيء من كتب الرجال، ولا في \" ثقات ابن حبان \"! وإنما ذكره الحافظ الذهبي في \" الميزان \" لحديث آخر له موضوع، تقدم تخريجه برقم (١٦٥٨)، وقال فيه:\n\" هذا وإن كان معناه حقًا؛ فهو موضوع ... \".\nفمثل هذا المجهول لا ينبغي الاستشهاد به؛ فضلًا عن أن يصحح إسناده الذي ركبه على هذا الحديث الضعيف؛ ليروجه به.\nومن هنا يظهر خطأ الشيخ شعيب أيضًا الذي بعد أن ضعف إسناد حديث الترجمة وخرجه، أنهاه بقوله:\n\" وله شاهد يتقوى به من حديث ابن عمر عند الرامهرمزي ... \". ثم ساقه؛ ولكنه صرح بجهالة (قتادة) وقال:\n\" ومع ذلك فقد أورده السيوطي في \" الجامع الكبير\" (٢/ ٧٤٥) عن\nالرامهرمزي وصحح إسناده \"!!\n<span data-type=\"title\" id=toc-6665>٦٦٣٨ </span>- (يَبْعَثُ اللَّهُ الْحَجَرَ الأَسْوَدَ، وَالرُّكْنَ الْيَمَانِيَّ يَوْمَ الْقِيَامَةِ، وَلَهُمَا عَيْنَانِ وَلِسَانٌ وَشَفَتَانِ يَشْهَدَانِ لِمَنِ اسْتَلَمَهُما بِالْوَفَاءِ) .\nمنكر بذكر: (الركن اليماني) .\nأخرجه الطبراني في \" المعجم الكبير\"\n(١١/ ٨٢ ١/ ١١٤٣٢) قال: حدثنا إبراهيم بن أحمد الوكيعي: ثنا بكر بن محمد القرشي: ثنا الحارث بن غسان عن ابن جريج عن عطاء عن ابن عباس مرفوعًا.","vol":"14","page":322},{"text":"قلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير بكر بن محمد القرشي، وشيخه الحارث بن غسان؛ فقال الهيثمي في \" مجمع الزوائد \" (٣/ ٢٤٢) بعدما عزاه للطبراني:\n\"وكلاهما لم أعرفه \".\nقلت: هذا الشيخ يحتمل أن يكون (الحارث بن غسان المزني)؛ ذكره ابن حبان في (أتباع التابعين) من كتابه \"الثقات \" (٦/ ١٧٥) برواية أخرى عنه، فإن يكن هو، فقد نص أبو حاتم أنه \" مجهول \".\nثم ترجح عندي أنه هو؛ فقد رأيت العقيلي قد أورده في \"الضعفاء\" (٢/٢١٨ - ٢١٩)، وذكر له حديثين أحدهما بالرواية الأخرى المشار إليها، والآخر بروايته هذه عن ابن جريج.. بحديث آخر، وقال:\n\"لا يتابع عليهما، وقد حدث بمناكير \".\nوأقره الذهبي والعسقلاني، وذكر هذا توثيق ابن حبان إياه، وقول الأزدي:\n\" ليس بذاك\".\nوإن مما يؤكد ضعف الحديث ونكارته: أنه صح من حديث سعيد بن جبير عن ابن عباس مرفوعًا دون ذكر الركن. حسنه الترمذي، وصححه ابن خزيمة، وابن حبان، والضياء المقدسي في \" المختارة \" (٦٠/ ٢٣٥/ ١)، فانظر التعليق على \" المشكاة \" (٢٥٧٨)، و\" صحيح ابن خزيمة \" (٢٧٣٥ و٢٧٣٦) .\n(تنبيه): من أحاديث (الحارث بن غسان) هذا: الحديث الأول من الحديثين المشار إليهما - آنفًا - عند العقيلي، وهو بلفظ:","vol":"14","page":323},{"text":"\" يجاء (وفي رواية: يؤتى) يوم القيامة بصحف مختمة ... \" الحديث.\nأخرجه من طريق عبد الله بن عبد الوهاب الحجبي عن الحارث بن غسان المزني (الأصل: المري) قال: ثنا أبو عمران الجوني عن أنس بن مالك مرفوعًا.\nومن هذا الوجه أخرجه الدارقطني في \" سننه \" (١/ ٥١/ ٢)، والأصبهاني في \" ترغيبه \" (١/ ٨٢ - ٨٣)، والطبراني في \" المعجم الأوسط \" (٣/ ٢٨٧/٢٦٢٤)؛ ولكن وقع عنده (الحارث بن عبيد أبو قدامة) ! ويغلب على ظني أنه تحريف من بعض النساخ للأسباب الآتية:\nأولًا: خالفته لرواية العقيلي والدارقطني، وهي من طريقين عن (الحجبي) عن (الحارث بن غسان) .\nثانيًا: مخالفته لصنيع العقيلي؛ فإنه أورده في ترجمة (الحارث بن غسان)، وصرح بأنه لا يتابع عليه؛ كما تقدم.\nثالثًا: أن البزار أخرجه في \" مسنده \" (٣٤٣٥ - كشف الأ ستار)، والطبراني أيضًا في \" الأوسط \" (٧/ ٨٢/ ٦١٢٩)؛ كلاهما من طريق عمر بن يحيى الرملي، والبيهقي في \" شعب الإيمان \" (٥/ ٣٣٥/ ٦٨٣٦) من طريق إبراهيم ابن عرعرة، وأبو الشيخ في \" التوبيخ\" (١٩٢/ ١٦٠) عنهما قالا: ثنا الحارث بن غسان: نا أبو عمران الجوني به. وقال البيهقي:\n\"كذلك رواه جماعة عن (الحارث بن غسان) \".\nرابعًا: تصريح غير ما واحد من الحفاظ بتفرد ابن غسان هذا به.\nأولهم العقيلي - كما تقدم -.","vol":"14","page":324},{"text":"ثانيهم: البزار؛ فإنه قال عقبه:\n\" لا نعلم يُروى عن أنس إلا من هذا الوجه \".\nثالثهم: الطبراني نفسه؛ فإنه قال:\n\" لم يروه عن أبي عمران الجوني إلا (الحارث بن غسان) \".\nقلت: فهذا كله يؤكد أن ذكر (الحارث بن عبيد) مكان (الحارث بن غسان) في رواية الطبراني الأولى غير محفوظ.\nوقد خفي هذا التحقيق على الحافظ المنذري؛ فقال في \" الترغيب \" (١/ ٣٧/٣٠):\n\" رواه البزار، والطبراني بإسنادين، رواة أحدهما رواة (الصحيح)، والبيهقي \".\nوأقره المعلق على \"سنن الدارقطني \"! وتبعه الهيثمي؛ فقال في \"مجمع الزوائد \" (١٠/٣٥٠):\n\"رواه الطبراني في \" الأوسط \" بإسنادين، ورجال أحدهما رجال (الصحيح)، ورواه البزار \"!\nوقلدهما المعلقون الثلاثة على طبعتهم الجديدة لكتاب \" الترغيب \" (١/ ٨٩/\n٥٥) فأقروهما! ولا يسعهم إلا ذلك؛ لجهلهم بهذا العلم؛ بل وزادوا - ضغثًا على إبالة - فقالوا:\n\"حسن \"!\nأما لِمَ وكيف هو (حسنٌ)، وليس بصحيح أو ضعيف؟ فهذا مما لا يتعرضون","vol":"14","page":325},{"text":"لبيانه البتة، ولا يعرف القراء هل هو تقليد منهم لغيرهم، أو من كيسهم - كما ظهر لي -! ولا يعتمدون في ذلك على هذا العلم! وإنما مجرد الدعوى التي لا يعجز عنها أجهل الناس، فهم يصححون ويحسنون، ويضعفون (على كيفهم) - كما يقولون في سوريا، وهم سوريون فيما أظن -!\nوالحقيقة: أنني ما رأيت في العصر الحاضر فيمن حشروا أنفسهم في زمرة المعلقين والمحققين في هذا العلم - على كثرتهم - أجرأ منهم على إصدار الأحكام المشار إليها ارتجالًا بالرأي والهوى؛ فما أكثر الأ حاديث التي حسنوها - بل وصححوها - وهي ضعيفة، وعلى العكس أيضًا! وأنا على علم بما أقول، إن لم أقل: أعلم الناس بذلك! ويطول الكلام جدًا؛ لو أردت أن أبين سبب ذلك والإكثار من الأمثلة، فحسبي الآن - بالإضافة إلى ما تقدم - مثالان؛ فإني في هذه الأيام معني بتصحيح تجارب المجلد الثاني من كتابي \" صحيح الترغيب والترهيب \" وإعادة النظر فيه؛ لبعد العهد به، وقد كنت علقت على أصله:\n\" التعليق الرغيب \" بعض الملاحظات والانتقادات على تعليقات الثلاثة المشار إليهم، فأنقل خلاصة المهم منها إلى التجارب، ولذلك؛ فقد وجدت في تعليقاتهم العجب العجاب، وهاك المثالين:\nالأول: حديث ابن عمر الطويل في فضل من يؤم البيت، وركعتي الطواف وغير ذلك؛ قال المنذري - وقد صدَّره بلفظ (عن) -:\n\" رواه الطبراني في \" الكبير \"، والبزار واللفظ له، وقال: وقد روي هذا الحديث من وجوه، ولا نعلم له أحسن من هذا الطريق \". فقالوا في التعليق عليه (٢/ ١١٨):","vol":"14","page":326},{"text":"\"ضعيف؛ رواه ابن حبان (٨٨٧ ١)، والبزار (١٠٨٢)، وقال الهيثمي في \" مجمع الزوائد\" (٣/ ٢٧٤): رواه الطبراني في \" الكبير\" بنحوه.\nورجال البزار موثقون. قلنا: بل فيهم عبد الوهاب بن مجاهد ضعيف \".\nقلت: وهذا كذب! فليس في رواية ابن حبان والبزار عبد الوهاب هذا، وإن من جرأتهم في الكذب عزوهم إليهما بالأرقام، موهمين القراء أنهم رجعوا إليهما!\nولو فعلوا؛ لم يجدوا عندهما الضعيف المذكور، وإنما أخذوا الأرقام من الفهارس أو غيرها!\nالمثال الثاني: جاءوا إلى الحديث الصحيح:\n\"الطواف بالبيت صلاة ... \" الحديث؛ فضعفوه بقولهم (٢/ ٤٣ ١/ ١٧١٢):\n\"ضعيف، رواه الترمذي (٩٦٠)، وا بن حبان (٣٨٢٥) \".\nقلت: وهم - كعادتهم - أطلقوا التضعيف، ولم يبينوا السبب؛ تغطية لجهلهم!\nولذلك؛ فلا نستطيع الجزم بتعيين سبب تضعيفهم إلا الظن بأنهم رأوا إشارة المنذري إلى إعلاله بـ (عطاء بن السائب)، ولعلهم يعلمون أنه كان قد اختلط، فإن كان كذلك؛ فقد فاتهم أنه رواه عنه سفيان الثوري، وقد سمع منه قبل الاختلاط؛ كما ذكرت في \" صحيح الترغيب \" (٢/ ٢٧) الذي هو تحت الطبع (*) .\n(تنبيه آخر): حول الحداثة أيضًا:\nا - نقل المعلق (م) على كتاب \" التوبيخ \" كلام الهيثمي المتقدم في قوله:\n_________\n(*) وقد طبع. والحمد لله (الناشر) .","vol":"14","page":327},{"text":"\" ورجال أحدهما رجال (الصحيح) \"، فقال ردًا عليه:\n\"قلت: وهذا ليس بصحيح؛ لما بينا من حال الحارث بن غسان (م) \".\nقلت: وهذا يشبه - إلى حد كبير - ما صنعه المعلقون الثلاثة في المثال الثاني، من حيث إنَّ هذا الراد لم يقف على إسناد الطبراني الآخر، فحمله على إسناد الآخرين!!\n٢ - أورد الدكتور (قلعجي) حديث الصحف هذا في، فهرس الأحاديث الصحيحة، الذي ألحقه بآخر \" الضعفاء \" للعقيلي (٤/ ٥٢٥)، مع الإشارة إلى موضعه من \" الضعفاء \" جزءًا وصفحة. ولا أجد لهذا الخطأ الفاحش [مبررًا] إلا الجهل الفاضح بهذا العلم! ولعله رأى قول الهيثمي المتقدم:\n\" ورجال أحدهما رجال (الصحيح) \"، فظن أنه يعني أنه صحيح! وليس كذلك - كما هو معلوم -، ونبهت على ذلك أكثر من مرة، وهذا؛ لو سلم من الخطأ الذي سبق بيانه. فليتأمل القراء ضرر الحداثة في هذا العلم، فهذا يصحح الحديث الضعيف لجهله، وسوء فهمه لعبارة الهيثمي، وذاك يخطئه لعدم وقوفه على إسناده الآخر، وإن كان خطأ هذا أقل من الأول - كما هو ظاهر -.\nوللدكتور في هذا الفهرس أحاديث أخرى ضعيفة صححها! كما أنه على العكس من ذلك: أورد أحاديث صحيحة في \" فهرس الأحاديث الضعيفة\"!\nولا أستبعد أن يكون هذا الجهل المزدوج من صبيانه الذين يستأجرهم بدريهمات معدودات - كما يقول البعض -، وهذا؛ إذا أحسن الظن بعلم الدكتور (!) . والله أعلم.","vol":"14","page":328},{"text":"<span data-type=\"title\" id=toc-6666>٦٦٣٩ </span>- (هنيئًا لك يا عبد الله! أبوك يطير مع الملائكة في السماء) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/ ٧٧/ ١٩٠): حدثنا زكريا بن يحيى الساجي قال: ثنا عبد الله بن هارون بن موسى الأودي (!)\nقال: حدثنا قدامة بن محمد الأشجعي عن مخرمة بن بكيرعن أبيه عن علي ابن عبد الله بن جعفر عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ فيه علل ثلاث:\nالأولى: علي بن عبد الله بن جعفر، مجهول لا يعرف في شيء من كتب التراجم، ولم يذكروه حتى ولا في أبناء (عبد الله بن جعفر) والرواة عنه، ولا في شيوخ! بكر) - وهو: ابن عبد الله الأشج -، ولا هو في \" ثقات ابن حبان \" الذي جمع مثات المجهولين!\nالثانية: قدامة بن محمد الأشجعي؛ قال الذهبي في \" المغني \":\n\" جرحه ابن حبان، ومشاه غيره \". وقال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\nالثالثة: عبد الله بن هارون بن موسى الأودي؛ كذا وقع في \" المعجم \"، وأظنه محرفًا من \"الفروي \"؛ فإنه هكذا في كتب الرجال؛ قال الذهبي في \"الميزان \":\n\" له عن القعنبي وغيره مناكير، ولم يترك \".\nوذكرله ابن عدي في \"الكامل \"! ٤/ ٢٦٠) حديثين، وقال في كل منهما:\n\"باطل \". وقال ابن أبي حاتم:","vol":"14","page":329},{"text":"\" كتبت عنه بالمدينة، وقيل لي: إنه يتكلم فيه \". وأما ابن حبان؛ فذكره في \" الثقات \" (٨/ ٣٦٧) وقال:\n\" يخطئ ويخالف \". وذكره الحافظ في كنى \" التهذيب\" تمييزًا:\n\" أبو علقمة الفروي الصغير: عبد الله بن هارون ... \"، وذكر فيه ما قدمته عن الحفاظ الثلاثة، وزاد:\n\" وقال الدارقطني في \"غرائب مالك \": متروك الحديث \". ولخص ذلك كله في \" التقريب \"بقوله:\n\"ضعيف \".\nقلت: فالعجب بعد هذا كله قول الحافظ المنذري في \" الترغيب \" (٢/ ١٩١/٣ ١) - وتبعه الهيثمي (٣/ ٢٧٣) -:\n\" رواه الطبراني بإسناد حسن \"!\nوقلدهما المعلقون الثلاثة (٢/ ٢٨٧/ ٢٠٣٥) فحسنوه! ولا غرابة في ذلك؛ فإنهم لا يحسنون حتى التقليد، فكثيرًا ما يخالفونهما والصواب معهما ا!\n<span data-type=\"title\" id=toc-6667>٦٦٤٠ </span>- (ما أذن اللهُ لشيءٍ كأَذَنهِ لرجل حَسَنِ الترنم بالقرآن) .\nمنكر بلفظ (الترنم) .\nأخرجه ابن عدي في \" الكامل \" (٦/ ٢٦١) من طريق محمد بن أبي حفصة: ثنا عمرو بن دينار عن أبي سلمة عن أبي هريرة مرفوعًا:\nأورده في ترجمة (محمد) هذا، واسم أبيه (ميسرة)، وروى فيه عن ابن معين روايتين مختلفتين، قال في إحداهما:","vol":"14","page":330},{"text":"\"صويلح، ليس بالقوي،. والأخرى:\n\"ثقة\".\nوتبنى هو الرواية الأولى؛ فإنه بعد أن ساق له أحاديث مما أنكر عليه - هذا أحد ها - قال:\n\"وهو من الضعفاء الذين يكتب حديثهم \". وذكر الذهبي الخلاف فيه في\n\" الميزان \"، وقال:\n\"فيه شيء، ولهذا وثقه ابن معين مرة، وقال مرة: صالح. وقال مرة: ليس بالقوي. وقال مرة: ضعيف.. \" إلخ.\nثم ساق له هذا الحديث مشيرًا إلى نكارته. وقال الحافظ في \" التقريب \":\n\"صدوق يخطئ\".\nويتلخص مما تقدم أنه وسط، والأصل في مثله أنه حسن الحديث إذا لم يخالف، ولم يكن فيه ما ينكر، والواقع هنا خلافه؛ فقد خولف في إسناده ومتنه.\nأما الإسناد؛ فقال ابن عيينة عن عمرو بن دينار عن أبي سلمة قال: قال رسول الله ﷺ: ... فذكره هكذا مرسلًا لم يذكر فيه أبا هريرة.\nأخرجه ابن أبي شيبة في \" المصنف\" (١٠/ ٤٦٤/ ٩٩٩٢)، وكذا عبد الرزاق (٢/ ٤٨٢/ ٦٩ ١ ٤)؛ كلاهما عن ابن عيينة.\nوتابعه عنده (٤١٦٨) ابن جريج قال: أخبرني عمرو بن دينار به.\nفهذا يؤكد خطأ (محمد بن أبي حفصة) في ذكره (أبا هريرة) فيه، ويبين","vol":"14","page":331},{"text":"أن الصواب مرسل.\nوأما المتن؛ فقد رواه أربعة من الثقات؛ منهم الإمام الزهري عن أبي سلمة عن أبي هريرة مرفوعًا بلفظ:\n\" يتغنى\" مكان: \"يترنم \".\nرواه الشيخان وغيرهما، وهو مخرج في \" صفة الصلاة/ الأصل \"، و\"صحيح أبي داود \" (١٣٢٤) .\nوقد وجدت للحديث شاهدين، ولكنهما واهيان جدًا، فرأيت أنه لا بد من ذكرهما، والكشف عن علتهما؛ خشية أن يغتر بهما من لا علم عنده، فأقول:\nأحدهما: يرويه إبراهيم بن أبي حميد: حدثنا عبد العظيم بن حبيب الحمصي: حدثنا محمد بن الوليد الزبيدي عن الزهري عن علي بن حسين عن أبيه عن جده مرفوعًا:\n\"ما أذن الله لشيء قط أذَنه للحسن الترنم بالقرآن \".\nأخرجه ابن عدي في \" الكامل\" (١/ ٢٧١) في ترجمة إبراهيم هذا، وسمى أباه (أحمد بن عبد الكريم الحراني الضرير)، وقال:\n\"سمعت أبا عروبة يقول: كان يضع الحديث \".\nواعتمده الذهبي في \" الميزان \"، والحافظ في \" اللسان \".\nوعبد العظيم بن حبيب الحمصي؛ قال الذهبي:\n\"قال الدارقطني: ليس بثقة \".","vol":"14","page":332},{"text":"ثم ساق له الذهبي حديثًا، وقال:\n\" إنه من بلاياه\". وأقره الحافظ في \" اللسان \".\nوإن من عجائب وغرائب ابن حبان أنه أورد (عبد العظيم) هذا في \" الثقات\" (٨/ ٤٢٤) من رواية إبراهيم بن أبي حميد هذا!\nوهذا مما يؤكد المعروف عنه، أنه يوثق المجهولين الذين لا يعرفهم، وأن هذا يجعلنا لا نثق بتوثيقه الذي تفرد به، ولا يعرف من وثقه إلا بالراوي الواحد الذي ذكره. وقد ذكر (عبد العظيم) هذا نفسه دون نسبة (الفهري) من رواية سليمان ابن سلمة الخبائري، وقال عقبه:\n\" إن لم يكن الأول فلا أدري من هو؟ \".\nقلت: ويقال فيه ما قلت في الأول، فإن (الحبائري) هذا متروك، ومع ذلك لم يعرفه، كما لم يعرف (إبراهيم بن أبي حميد)، وإلا؛ لأوردهما في \"الضعفاء \"!\nوالآخر: يرويه سليمان بن داود الشاذكوني: حدثنا داود بن أبي سليمان عن علي بن زيد عن محمد بن المنكدرعن جابر بن عبد الله مرفوعًا - مختصرًا -\nبلفظ:\n\" إن الله لم يأذن كأَذَنه للمترنم بالقرآن \".\nأخرجه الطبراني في \" المعجم الأ وسط \" (٨/ ٢٠٧/ ٧٤٢٥) وقال:\n\" لم يروه عن علي بن زيد إلا داود بن أبي سليمان، تفرد به الشاذكوني \".\nقلت: وهو كذاب، كما قال الهيثمي في \" مجمع الزوائد \" (٧/ ١٧٠) .","vol":"14","page":333},{"text":"وداود بن أبي سليمان؛ لم أعرفه.\nوعلي بن زيد؛ هو: ابن جدعان، ضعيف.\nوجملة القول؛ أن الحديث منكر بلفظ: \" الترنم \"، وأن هذين الشاهدين لا يعطيانه قوة، وأنه محفوظ صحيح بلفظ: \" التغني \". وبالله التوفيق.\nوهنا تنبيهات لا بد من ذكرها:\nالأول: أن الحديث أورد منه الحافظ في \" الفتح\" (٩/ ٧١) جملة: \" حسن الترنم بالقرآن\" من تخريج ابن أبي داود، والطحاوي من رواية عمرو بن دينار عن أبي سلمة عن أبي هريرة. وسكت عنه! وما أظن إلا أنه من طريق (محمد بن\nأبي حفصة)؛ وقد عرفت ما فيه.\nوأورده أيضًا من تخريج الطبري من رواية عبد الأعلى عن معمر عن ابن شهاب في حديث الباب (يعني: حديث البخاري من طريق عقيل عنه) بلفظ:\n\" ما أذن لنبي في الترنم في القرآن \".\nوسكت عنه أيضًا، وذكره المنذري في \" الترغيب \" (٢/ ٢١٥) بنحوه، وقال:\n\" رواه الطبري بإسناد صحيح \"!\nوفي هذا التصحيح والسكوت نظر قوي عندي؛ لأن (معمرًا) - وإن كان ثقة ومن رجال الشيخين؛ فقد - تكلموا فيما حدث به بالبصرة، وقالوا: انه حدث من حفظه بالبصرة بأحاديث غلط فيها. ولذلك قال الحافظ في \" مقدمة الفتح \" (ص ٤٤٤ -٤٤٥):","vol":"14","page":334},{"text":"\" لم يخرج له البخاري من رواية أهل البصرة عنه؛ إلا ما توبعوا عليه عنه \".\nقلت: وهذا من رواية أهل البصرة عنه؛ فإن (عبد الأعلى) - وهو: ابن عبد الأعلى السامي - بصري.\nيضاف إلى ذلك مخالفته لرواية الجماعة عن الزهري، منهم عقيل - كما تقدم عند البخاري -، وثلاثة آخرون عند مسلم وحده، وغيرهم عند غيره، كلهم لم يذكروا لفظ: الترنم عن الزهري.\nوإن مما يؤكد خطأ معمر فيه: أن عبد الرزاق قد رواه في \" مصنفه \" (٢/ ٤٨١ - ٤٨٢) عن معمر بلفظ الجماعة: \"يتغنى \" ومن طريق عبد الرزاق أخرجه أحمد (٢/ ٢٧١) .\nفثبت يقينًا شذوذ رواية الطبري هذه وعدم صحتها. وبالله التوفيق، وهو الهادي إلى أقوم الطريق.\nالثاني: أن حديث الطبراني في \" الأوسط \" عزاه إليه في \" المجمع \" بلفظ:\n\" إن الله لم يأذن لمترنم بالقرآن \".\nفسقط منه قوله: \" كأذنه \"؛ ففسد المعنى؛ كما هو ظاهر بغض النظر عن النكارة التي فيه، والضعف الشديد الذي في إسناده.\nوقد كنت أوردته فيما تقدم برقم (٥٦١) هكذا نقلًا عن \" المجمع \" منذ عشرات السنين، قبل أن يطبع \" المعجم الأوسط \"، فلما وقفت عليه فيه؛ بادرت إلى تخريجه هنا، والتنبيه على السقط المذكور.","vol":"14","page":335},{"text":"الثالث: كنت أوردت متن الحديث في \" صفة الصلاة \" من رواية الشيخين ضامًا إليه الزيادات والألفاظ - كما جريت عليه فيه - وكان في المتن قولي: \" وفي لفظ: حسن الترنم\"؛ اعتمادًا مني يومئذ على الحافظ وسكوته عنه، قبل أن ييسر الله لي الوقوف على إسناده، وأرى أن هذا أمر لا بد منه، أن يستفيد المتأخر من المتقدم من أهل العلم، ولا يغتر بما عنده؛ كما عليه كثير من الناشئين اليوم! ومن نافلة القول أن أذكر الشرط في ذلك، وهو ما لم يظهر خطؤه.\nولهذا أقول: والآن وقد تبين بوضوح لا غموض فيه أن الحديث بلفظ: \" الترنم \" منكر، أو شاذ غير محفوظ؛ فقد حذفته من متن الحديث في \" صفة الصلاة \"، راجيًا ممن كان عنده هذا الكتاب أن يحذفه منه ليوافق تصحيح المؤلف. وجزاه الله خيرًا!\n<span data-type=\"title\" id=toc-6668>٦٦٤١ </span>- (لا يَذْكُرُنِي عَبْدِي فِي نَفْسِهِ، إِلا ذَكَرْتُهُ فِي مَلأٍ مِنْ مَلائِكَتِي، وَلا يَذْكُرُنِي فِي مَلأٍ، إِلا ذَكَرْتُهُ فِي الرَّفِيقِ الأَعْلَى) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير\" (٢٠/ ١٨٢/ ٣٩١ - ٣٩٣) من طريق ابن لهيعة ورشدين بن سعد عن زبّان بن فائد عن سهل بن معاذ عن أبيه ... مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ زبان بن فائد؛ ضعفه جمع، أحدهم أحمد وقال:\n\"أحاديثه مناكير\". ولم يوثقه أحد، وأما قول المنذري في آخر \" الترغيب \":\n\"وثقه أبو حاتم\". فهو تسامح وتساهل منه في التعبير؛ لأن أبا حاتم إنما قال فيه","vol":"14","page":336},{"text":"\" صالح \". وقد أفصح أبو حاتم نفسه عن مقصده هذا في أول كتابه (١/ ٣٧)\nفقال:\n\" وإذا قيل: \" صالح الحديث \"؛ فهو ممن يكتب حديثه للاعتبار\". وقال قبل ذلك:\n\" وإذا قيل للواحد: إنه ثقة، أو متقن، [أو] ثبت؛ فهو ممن يحتج بحديثه \".\nفهذا وذاك يفيدنا أن الرجل ليس ثقة عنده، وأن حديثه مرشح ليكون حسنًا إذا لم يخالف، وهذا يقال: إذا لم يكن هناك جرح مفسر؛ كقول أحمد المتقدم، وحينئذ؛ فقول المنذري في هذا الحديث (٢/ ٢٢٧/ ٢) - وتبعه الهيثمي (١٠/٧٨) -:\n\" رواه الطبراني بإسناد حسن \"!\nفهو من تساهلهما، لا سيما، وهو مخالف لحديث أبي هريرة، الذي هو قبل هذا في \" الترغيب \" بلفظ:\n\"يقول الله: أنا عند ظن عبدي بي، وأنا معه إذا ذكرني، فإذا ذكرني في نفسه؛ ذكرته في نفسي، وإذا ذكرني في ملأ؛ ذكرته في ملأ خير منهم ... \" الحديث.\nأخرجه الشيخان عنه، وفي معناه عن ابن عباس، وأنس، وقد خرجتهم في \"الصحيحة\" (٢٠١١) .\nففي هذه الأحاديث الثلاثة قول الله تعالى: \"ذكرته في نفسي \"، وفي حديث الترجمة: \" ذكرته في ملأ من ملائكتي \"!","vol":"14","page":337},{"text":"وفيها: \"ذكرته في ملأ خير منهم \"، وفيه: \" ذكرته في الرفيق الأعلى \".\nوبأقل من مثل هذه المخالفة للأحاديث الصحيحة تثبت النكارة، كما لا يخفى على العلماء المهرة.\nوأما المعلقون الثلاثة المدعون العلم والتحقيق؛ فقد تقلدوا التحسين المذكور مصرحين به!\nوأما أخونا الفاضل حمدي السلفي؛ فقد تنبه لخطأ التحسين، ونبه عليه في تعليقه على الطبراني، ولكنه لم يتنبه للنكارة التي في متنه، والمخالفة للاحاديث الصحيحة؛ فقال:\n\" قلت: قد علمت - فيما تقدم - ما في إسناده، ولكنه حسن لشواهده من حديث أبي هريرة في الصحيح وابن عباس عند البزار\"!\n<span data-type=\"title\" id=toc-6669>٦٦٤٢ </span>- (من قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد بيده الخير، يحيي ويميت وهو على كل شيء قدير ألف مرة، جاءت يوم القيامة فوق كل عمل، إلا نبي أو رجل زاد في التهليل) .\nباطل أو منكر بهذ االتمام.\nأخرجه الطبراني في \" الدعاء\" (٣/ ٩٤٩/٣٣٥) من طريق أبي جابر محمد بن عبد الملك: ثنا الحسن بن أبي جعفرعن\nمحمد بن جُحادة عن عمرو بن شعيب عن أبيه عن جده أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، وفيه علتان:\nالأولى: أبو جابر هذا؛ فقد قال أبو حاتم:","vol":"14","page":338},{"text":"\" ليس بالقوي \".\nواعتمده الذهبي في \" المغني \".\nوأما ابن حبان فذكره في كتابه \" الثقات \" (٩/ ٦٤) !\nوالأخرى: الحسن بن أبي جعفر، قال الذهبي:\n\" ضعفوه\". وقال الحافظ:\n\" ضعيف الحديث مع عبادته وفضله \".\nوالحديث منكر، بل باطل؛ لأنه قد جاء من طرق عن عمرو بن شعيب به - مختصرًا - بلفظ:\n\" مئتي مرة \" مكان: \" ألف مرة\"، والباقي نحوه، وليس فيه: \"بيده الخير يحيي ويميت\".\nفهو من تخاليط (الحسن بن أبي جعفر) أو (أبي جابر) .\nوفي لفظ آخر:\n\"مئة مرة إذا أصبح، ومئة مرة إذا أمسى \".\nوهو مخرج في \"الصحيحة \" (٢٥٦٢) .\nومع هذا الفرق الكبير بين حديث الترجمة، واللفظين الثابتين قال المعلق على \"الدعاء\":\n\" إسناده حسن لغيره، الحسن بن أبي جعفر ضعيف، وقد توبع في الروايتين السابقتين \"!","vol":"14","page":339},{"text":"قلت: وهذه غفلة شديدة؛ لأن الروايتين اللتين يشير إليهما هما باللفظين المذكورين، ودون تلك الزيادة، فكيف يصح تقوية الإسناد الخالف متنه لمتن الثقات؟!\nبل العكس هو الصواب، وهو أن تجعل اللفظين شاهدًا على ضعف هذا المتن وبطلانه؛ كما لا يخفى على من مارس هذا العلم الشريف.\n<span data-type=\"title\" id=toc-6670>٦٦٤٣ </span>- (غَمْسُهُ يَدَهُ فِي الْعَدُوّ حَاسِرًا. قاله ﷺ لمن قَالَ: يَا رَسُولَ اللهِ مَا يُضْحِكُ الرّبّ مِنْ عَبْدِهِ؟؛) .\nمنكر.\nأخرجه ابن إسحاق في \" السيرة \" (٢/ ٢٦٨): حدثني عاصم بن عمر بن قتادة:\nأن عوف بن الحارث - وهو: ابن عفراء - قال: يا رسول الله! ما يضحك.. إلخ، فنزع درعًا كانت عليه فقذفها، ثم أخذ سيفه فقاتل حتى قتل، ﵀.\nورواه ابن أبي شيبة في \" المصنف \" (٥/ ٣٣٨): حدثنا يزيد بن هارون: أنا محمد بن إسحاق عن عاصم بن عمر بن قتادة قال: قال معاذ بن عفراء..\nكذا قال (معاذ بن عفراء)، وهو خطأ، والظاهر أنه سقط منه: \" الحارث، وهو أخو ... \".\nوأخرجه أبو نعيم في \" المعرفة \" (٢/ ١٢٩/ ١) من طريق إبراهيم بن سعد عن محمد بن إسحاق به معنعنًا مثل رواية \" السيرة \".\nقلت: وهذا إسناد ضعيف، رجاله ثقات، وفيه علتان، إحداهما ظاهرة وهي الإرسال؛ فإن (عاصم بن عمر) تابعي لم يدرك القصة، فالله أعلم بمن أخبره بها.","vol":"14","page":340},{"text":"والأخرى ظاهرة أيضًا في رواية (يزيد بن هارون) و(إبراهيم بن سعد)، وهي عنعنة ابن إسحاق؛ فقد كان مدلسًا معروفًا بذلك، إلا أنه قد صرح بالتحديث في رواية \"السيرة \"، لكنها من رواية (زياد بن عبد الله البكائي) عنه، وهو مختلف فيه، وثبته بعضهم في روايته عن ابن إسحاق في (المغازي)، وهذه منها، فهو حجة فيها لولا المخالفة للثقتين المذكورين، فإن سلمت من التدليس؛ فما هي بسالمة من الإرسال. والله أعلم.\nوإذا ثبت ضعف إسناد الحديث، فقد جاء دور بيان نكارة متنه، فإن قوله:\n\" حاسرًا \" يعني: ليس على بدنه درع ولا مغفر - كما في \" النهاية \" -، فمن المستبعد جدًا أن يحضر النبي ﷺ من كان عليه درع أن ينزعها؛ وأن يقاتل العدو حاسرًا، فإن هذا ينافي كل المنافاة مبدأ الأخذ بأسباب الوقاية الممكنة، والإعداد المأمور به في الآية الكريمة: ﴿وأعدوا لهم ما استطعتم من قوة﴾، كما ينافي سنة\nالنبي ﷺ وسيرته العملية في الجهاد، وقتاله للأعداء، مع كونه أشد الناس شجاعة وتوكلًا على الله، فقد صح عنه أنه كان يضع البيضة (الخوذة) على رأسه. (البخاري: ٢ ٠ ٢٩) وأنه هشمت على رأسه يوم أحد. (البخاري: ٢٩١١)، كما صح (فيه: ٢٩٠١) أنه تترس بالترس، وأنه تدرع بالدرع يوم أحد. (٢٩١٥) بل ثبت في \" السنن\" أنه تظاهر فيه بين درعين. (صحيح أبي داود: ٢٣٣٢)،\nودخل مكة يوم الفتح وعليه مغفر. متفق عليه (مختصر الشمائل: رقم ٩١) .\nوليس هذا فقط؛ بل صح عنه ﷺ أنه استعار من صفوان بن أمية مئة درع وما يصلحها من عدتها. (الإرواء: ٥/ ٣٤٥) . وهذا من اهتمامه بالأخذ بالأسباب، والمحافظة على حياة المجاهدين معه ﷺ.\nفليس من المعقول - إذن - أن يصدر منه ﷺ الحض على مخالفة هديه ﷺ،","vol":"14","page":341},{"text":"وهو القائل:\n\"وخير الهدى هدى محمد \". رواه مسلم.\nفثبت بما تقدم أن متن الحديث منكر، وهو ظاهر جدًا.\nوفي القصة نكارة أخرى، وهي قذف عوف ﵁ للدرع؛ فإنه يدخل في باب إضاعة المال المنهي عنه في حديث المغيرة ﵁ في \" الصحيحين \" وغيرهما، وما كان للنبي، ولا أن يقر ذلك؛ بله أن يحض على ما ينتج، أو يكون سببًا لذلك.\nنعم؛ يمكن أن يقع نحوه من بعض الجاهدين باجتهاد منه مأجور أجرًا واحدًا، أولغلبة حب الاستشهاد في سبيل الله، والنكاية في أعداء الله؛ كما جاء في قصة استشهاد جعفر بن أبي طالب ﵁ في غزوة (مؤتة)، حين اقتحم\nعن فرسه وعقرها، ثم قاتل حتى قتل ﵁. (صحيح أبي داود: ٢٣١٨)، فهذا مغتفر منه؛ لأنه كان عن اجتهاد منه؛ كما قال الحافظ في \" الفتح \" (٦/٩٧)، واستدل على ذلك بقوله:\n\"والأصل عدم جواز إتلاف المال؛ لأنه يفعل شيئًا محققًا في أمر غير محقق \".\nقلت: وهذا هو العلم والفقه الصحيح، وقد أشار إلى ذلك الإمام البخاري بقوله في \" صحيحه \": (باب: من لم ير كسر السلاح عند الموت\". وإن مما لا شك فيه أن القذف المذكور في القصة يدخل في هذا الباب وفي الأصل المتقدم عن الحافظ؛ كما هو جلي ظاهر.\nهذا؛ ولقد كان من البواعث على تخريج هذا الحديث أنني قرأت في \" جريدة","vol":"14","page":342},{"text":"السبيل \" (العدد ١٢١ - السنة الثالثة) مقالًا كتبه دكتور في الجامعة، ساق هذا\nالحديث مستدلًا به على بعضِ المسائل، قائلًا:\n\"وإنما جعل النبي ﷺ الدخول في مواجهة العدو للقتل من أرفع أنواع الجهاد\nعندما قال ﷺ للرجل الذي سأله قائلًا:\nما الذي يضحك الرب من عبده؟ فقال ﷺ:\nأن يغمس يده في العدو حاسرًا حافرًا (كذا) .\nأي: أن يتوجه إلى العدو من غير درع يقيه السهام والرماح \".\nقلت: لما قرأت هذا الحديث استغربته؛ لعدم وروده في دواوين السنة المشهورة، ولأن ظاهره مخالف للأدلة القاضية بوجوب الأخذ بوسائل القوة في الجهاد - كما تقدم -، ولكني لما كنت أرى أن هذا لا يكفي في رد الحديث وتضعيفه؛ لاحتمال أن يكون ثابتًا في بعض كتب الحديث، وأن يكون له وجه من المعنى غير ظاهر لنا، كما أنه لا يكفي أن يحكم على الحديث بالصحة لمجرد صحة معناه؛ بل لا بد في كل من الحالتين من الرجوع إلى علم الحديث وقواعده، والبحث عن إسناده؛ خلافًا لبعض الكتاب المعاصرين العقلانيين الذين يصححون ويضعفون بعقولهم\nوأهوائهم؛ كما فعلوا بحديث البخاري:\n\" ليكونن في أمتي أقوام يستحلون الحِرَ [والخمر] والحرير والمعازف.. \" الحديث، وبغيره.\nومنذ أيام قريبة قيض لي أن أرى في التلفاز والمذيع يعلن عن وفاة شيخ مصري مشهور، صورة ذاك الشيخ وهو يلقي كلمة في بعض المؤتمرات؛ يقول فيها: وقد صح - أو قال: ثبت - عندي أن النبي ﷺ قال:","vol":"14","page":343},{"text":"\" أحِبُّوا الله لما يغذوكم من نعمه ... \". ثم رأيته بكى واضطرب، فقطع البث.\nوكان هو قد بيَّن وجهة نظره في تصحيح الحديث في مقدمة كتاب له في \" السيرة \": أنه يكفي عنده أن يكون معناه \" متفقًا مع آية من كتاب الله أو أثر من سنة صحيحة \"! وقد كنت رددت عليه في بعض لقاءاتي معه: أن هذا لا يكفي عند أهل العلم في تصحيح المتن، ونسبته إلى النبي ﷺ، خشية الوقوع في وعيد\nقوله ﷺ: \" من قال عليَّ ما لم أقل؛ فليتبوأ مقعده من النار \".\nورجوت منه أن يعيد النظر في موقفه هذا، فوعد خيرًا، ولكنه لم يفعل؛ بل إنه استمر على ما عاش عليه. غفر الله له!\nمن أجل ذلك بادرت إلى البحث عن الحديث، والنظر في سنده؛ لنكون على بينة من أمره، فكان ما رأيت من الضعف في سنده، والنكارة في متنه، ومخالفته لهدي النبي ﷺ.\nويرى القراء أن الدكتور الفاضل لم يذكر جملة: \" فنزع درعًا كانت عليه فقذفها \"، فلا أدري أسقطت من قلمه أو حافظته، أو أنه لاحظ ما تقدم بيانه من النكارة؛ فلم يستجز روايتها، وفي جريدة سيّارةٍ.\nوعلى كل حال؛ فهنا سؤال يطرح نفسه - كما يقول بعضهم اليوم -: هل يجوز رواية مثل هذا الحدث المنكر سندًا ومتنًا، ونشره على الناس دون أي تنبيه على ضعفه، وعزوه لمصدر من كتب السنة التي تروي الأحاديث بأسانيدها ليتيسر لطالب العلم الرجوع إليها إذا أراد التثبت منها؛ لا سيما وفي آخره لفظ: \"حافرًا \"، وليس\nله ذكر في شيء من المصادر الثلاثة المتقدمة، ولا فهمت له معنى مناسبًا هنا. وأقول الآن: لعل أصل الحديث ما رواه الإمام أحمد في \" مسنده \" (٥/","vol":"14","page":344},{"text":"٢٨٧) بإسناد صحيح عن نعيم بن هَمّار: أن رجلًا سأل النبي ﷺ: أي الشهداء أفضل؟ قال:\n\" الذين إن يلقوا في الصف لا يلفتون وجوههم حتى يقتلوا، أولئك ينطلقون في الغرف العلى من الجنة، ويضحك إليهم ربهم، وإذا ضحك ربك إلى عبد في الدنيا؛ فلا حساب عليه\".\nوقد سبق تخريجه في \" سلسلة الأحاديث الصحيحة \" برقم (٢٥٥٨) من المجلد السادس، وهو تحت الطبع، وهو وشيك الصدور إن شاء الله تعالى (*) .\nقلت: فهذا يغني عن حديث الترجمة الضعيف، ويقوم مقامه في الاستدلال لمواجهة الأعداء للقتل بنية الجهاد في سبيل الله، والنكاية بهم؛ دون أن يكون فيه نكارة ما.\nونحوه قصة عمير بن الحُمام الأنصاري في غزوة بدر من حديث أنس بن مالك قال: ... فدنا المشركون، فقال رسول الله ﷺ:\n\" قوموا إلى جنة عرضها السماوات والأرض \".\nقال عمير: يا رسول الله! جنة عرضها السماوات والأرض؛ قال:\nقال: بخٍ بخٍ. فقال رسول الله ﷺ:\n\" ما يحملك على قولك: بخٍ بخٍ؟ \".\n_________\n(*) صدر في حياة الشيخ ﵀ وبإشرافه، والسابع منها - وهو الأخير - طبع بعد وفاته بأقسامه الثلاثة. (الناشر) .","vol":"14","page":345},{"text":"قال: لا والله يا رسول الله! إلا رجاء أن أكون من أهلها. فأخرج تمرات من قَرنه، فجعل جمل منهن، ثم قال: ليّن أنا حَيِيتُ حتى آكل تمراتي هذه، إنها لحياة طويلة! قال: فرمى بما كان معه من التمر، ثم قاتلهم حتى قتل ﵁.\nأخرجه مسلم (٦/ ٤٤) .\nفهذا ليس انتحارًا يأسًا من الحياة، وانما هو استشهاد في سبيل الله، وشوقًا إلى لقائه في جنة عرضها السماوات والأرض.\n<span data-type=\"title\" id=toc-6671>٦٦٤٤ </span>- (تَدْرُونَ لِمَ أَمَّنْتُ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: جَاءَنِي جِبْرِيلُ ﵇، فَأَخْبَرَنِي: أَنَّهُ مَنْ ذُكِرْتَ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيْكَ دَخَلَ النَّارَ، فَأَبْعَدَهُ اللَّهُ وَأَسْحَقَهُ، فَقُلْتُ: آمِينَ.\nوَمَنْ أَدْرَكَ وَالِدَيْهِ أَوْ أَحَدَهُمَا، فَلَمْ يَبَرَّهُمَا دَخَلَ النَّارَ، فَأَبْعَدَهُ اللَّهُ وَأَسْحَقَهُ، فَقُلْتُ: آمِينَ. وَمَنْ أَدْرَكَ رَمَضَانَ فَلَمْ يُغْفَرْ لَهُ دَخَلَ النَّارَ، فَأَبْعَدَهُ اللَّهُ وَأَسْحَقَهُ، فَقُلْتُ: آمِينَ) .\nضعيف جدًا.\nأخرجه الطبرإني في \" المعجم الكبير \" (١٢/ ٨٤/ ١٢٥٥١) عن إسحاق بن عبد الله بن كيسان عن أبيه عن سعيد بن جبيرعن ابن عباس أن النبي ﷺ ارتقى على المنبر فأمّن ثلاث مرات ثم قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، وفيه علتان:","vol":"14","page":346},{"text":"الأولى: عبد الله بن كيسان، وهو المروزي؛ ضعفوه، ولم يوثقه كير ابن حبان (٧/ ٣٣ و٥٢)، ومع ذلك فإنه قال فيه:\n\" يخطئ \"! ولذلك قال الحافظ في \" التقريب \":\n\" صدوق يخطيء كثيرًا \".\nالأخرى: ابنه إسحاق ضعيف؛ جدًا، لم يوثقه أحد؛ بل قال البخاري في ترجمة أبيه (٣/ ١٧٨/١):\n\" له ابن يسمى (إسحاق)؛ منكر الحديث \".\nونقل الذهبي في \" المغني \" مثله عن أبي أحمد الحاكم.\nوقال ابن حبان في الموضع الأول من ترجمة أبيه:\n\" يتقى حديثه من رواية ابنه عنه \".\nوأشار الحافظ في \" اللسان \" إلى أن له حديثًا في \"المختارة\" في نزول: ﴿إذا جاء نصر الله والفتح﴾، قال:\n\" فتعقبه الصدر الياسوفي فيما رأيت بخطه فقال: هو من رواية إسحاق عن أبيه، وفيهما الضعف الشديد \".\nقلت: وهذا الحديث مما يشهد لضعفه الشديد، وقول البخاري فيه: \" منكر الحديث \"، وذلك قوله فيه: \" وأسحقه \"، فإنها منكرة جدًا؛ لأن الحديث قد صح من طرق عند ابن حبان والحاكم وغيرهما عن كعب بن عجرة ومالك بن الحويرث وأبي هريرة بنحوه؛ دون هذه الزيادة المنكرة؛ ولذلك فقد تساهل المنذري بقوله في \" الترغيب \" (٢/ ٢٨٣):","vol":"14","page":347},{"text":"\" رواه الطبراني بإسناد ليَّن \"!\nومثله أو أسوأ منه قول الهيثمي (١٠/ ١٦٥):\n\" رواه الطبراني، وفيه إسحاق بن عبد الله بن كيسان، وفيه ضعف \".\nفهذا لو قيل في أبيه (عبد الله)؛ لكان فيه تساهل؛ لأن قوله: \"فيه ضعف\" يشعر بأن الضعف يسير، بحيث يصح أن يقال مثله في راوي الحديث الحسن، فكيف و(عبد الله) ليس كذلك؛! لأنه لم يوثقه أحد إلا من عرف بتساهله في التوثيق، فكيف والهيثمي قال هذا التضعيف اليسير فيمن اتفقوا على تضعيفه، ومنهم ابن حبان نفسه المتساهل في توثيق أبيه؛ فأخشى ما أخشاه أنه أراد بهذا التضعيف الأب دون الابن. والله أعلم.\n(تنبيه): عرفت مما سبق أن (عبد الله) هذا لم يوثقه غير ابن حبان؛ فلا يغرنك ما جاء في التعليق على قول الحافظ في \" الكاشف \":\" ضعفه أبو حاتم \":\n\"ووثقه أبو داود، والحاكم أبو أحمد، وابن حبان \".\nفإنه سبق قلم من المعلقين الفاضلين، أو خطأ مطبعي؛ فإن محله على الترجمة التي قبل هذه.\n<span data-type=\"title\" id=toc-6672>٦٦٤٥ </span>- (طلبُ الحلالِ فريضةٌ بعدَ الفريضةِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٠ ١/ ٠ ٩/ ٩٩٩٣)، وأبو نعيم في \"أخبار أصبهان \" (٢/ ٣٣٩)، والبيهقي في \" الشعب \" (٦/ ٠ ٢ ٤/ ١ ٨٧٤) عن يحيى بن يحيى النيسابوري: ثنا عباد بن كثيرعن سفيان عن منصور عن إبراهيم عن علقمة عن عبد الله مرفوعًا.","vol":"14","page":348},{"text":"قلت: وهذا إسناد واهٍ، رجاله ثقات؛ غير (عباد بن كثير)، وهما اثنان، أحدهما: ثقفي بصري مكي، والآخر: فلسطيني رملي، والأول متروك متفق على تضعيفه، والأخر ضعيف وثق، وكنت مترددًا في تحديد المراد منهما؛ لأن في كل منهما قرينة تساعد على تعيينه لا توجد في الآخر، فالأول ذكروا في شيوخه سفيان الثوري، ولم يذكروا في الرواة عنه يحيى النيسابوري، والآخر على العكس من ذلك، ذكروا في الرواة عنه يحيى النيسابوري، ولم يذكروا في شيوخه سفيان الثوري. انظر \" تهذيب المزي \".\nثم وجدت ما يزيل التردد، ويبين أن المراد هو الرملي في كلام ابن حبان، حيث قال في \" الضعفاء \" (٢/ ١٦٩ - ١٧٠):\n\" عباد بن كثير الرملي، يروي عن سفياق الثوري. روى عنه يحيى بن يحيى، كان يحيى بن معين يوثقه، وهو عندي لا شيء في الحديث؛ لأنه روى عن سفيان الثوري ... (فذكر الحديث) . ومن روى مثل هذا الحديث عن الثوري بهذا\nالإسناد؛ بطل الاحتجاج بخبره فيما يروي ما لا يشبه حديث الأثبات.\nوالدليل على أن (عباد بن كثير الرملي) ليسى بـ (عباد بن كثير) الذي كان بمكة أن يحيى بن يحيى روى عنه، ويحيى لم يلحق الثوري، و(عباد بن كثير المكي) مات قبل الثوري، ولم يشهد الثوري جنازته، ويحيى بن يحيى في ذلك الوقت كان طفلًا صغيرًا، فهذا دليل على أنهما اثنان ليسا بواحد، مات الثوري سنة إحدى وستين \".\nقلت: فتعين أنه (عباد بن كثير الرملي)، وقد ضعفه الجمهور، وذكره الذهبي في \" المغني \"، وقال:","vol":"14","page":349},{"text":"\"قال النسائي: ليس بثقة \". وقال البيهقي عقب الحديث:\n\"قال أبو عبد الله (يعني: الحاكم): تفرد به عباد بن كثير عن الثوري، وبلغني عن محمد بن يحيى أنه قال: لم أكره ليحيى بن يحيى شيئًا قط غيررواية هذا الحديث \".\nولم يتنبه الهيثمي لهذا التحرير؛ فقال (١٠/ ٢٩١):\n\" ... وفيه عباد بن كثير الثقفي وهو متروك \".\nوأما المنذري فاكتفى (٣/ ١٢) بالإشارة إلى تضعيفه! وصرح العراقي في \" تخريج الإحياء\" (١/ ٢٢١) بضعف سنده.\nقلت: وقد روي بلفظ:\n\" طلب الحلال واجب على كل مسلم \".\nوهو ضعيف أيضًا، وقد مضى برقم (٣٨٢٦) .\n<span data-type=\"title\" id=toc-6673>٦٦٤٦ </span>- (مَنْ دَخَلَ فِي شَيْءٍ مِنْ أَسْعَارِ الْمُسْلِمِينَ لِيُغْلِيَهُ عَلَيْهِمْ، فَإِنَّ حَقًّا عَلَى اللَّهِ ﵎ أَنْ يُقْعِدَهُ بِعُظْمٍ مِنْ النَّارِ يَوْمَ الْقِيَامَةِ) (*) .\nضعيف.\nأخرجه الطيالسي في \" مسنده \" (١٢٥/ ٩٢٨)، ومن طريقه الدولابي في \" الكنى \" (٢/ ١٢٤)، وأحمد (٥/ ٢٧) - والسياق له -، والحاكم (٢/ ١٢ - ١٣)، والبيهقي في \"السن \" (٦/ ٣٥) عن الطيالسي أيضًا،\n_________\n(*) أملى الشيخ ﵀ على حاشية تخريج هذا الحديث: \" أسد الغابة \" (٤/ ٤٥٧)،\nولعلها ملاحظة لنفسه، والله أعلم. (الناشر) .","vol":"14","page":350},{"text":"و\" شعب الإيمان\" (٧/ ٥٢٥/ ١١٢١٤)، والروياني في \" مسنده\" (٢/ ٣٢٨، ٣٢٩/١٢٩٥/١٣٠٠)، والطبراني في \" المعجم الكبير\" (٠ ٢/ ٢٠٩ - ٢١٠/٤٧٩ - ٤٨١)، و\"الأوسط \" (٩/ ٢٩٦/ ٨٦٤٦) من طرق عن زيد بن مرة أبي المعلى عن الحسن قال:\nثَقُلَ معقل بن يسار، فدخل إليه عبيد الله بن زياد يعوده، فقال: هل تعلم يا معقل أني سفكت دمًا؛ قال: ما علمت. قال: هل تعلم أني دخلت في شيء من أسعار المسلمين؟ قال: ما علمت. قال: أجلسوني، ثم قال: اسمع يا عبيد الله!\nحتى أحدثك شيئًا لم أسمعه من رسول الله ﷺ مرة ولا مرتين، سمعت رسول الله ﷺ يقول: ... (فذكره)، قال: أنت سمعته من رسول الله ﷺ؛ قال:\nنعم؛ غير مرة ولا مرتين. وقال الحاكم:\n\" ليس من شرط هذا الكتاب \".\nيشير إلى أنه ضعيف. وأقره الذهبي في \" تلخيصه\"، وأكده بقوله:\n\" لا أعرف زيدًا هذا\".\nوتبعه ابن الملقن في \" مختصر الاستدراك \" (١/ ٥١٣)، وتبعه المعلق عليه، واستشهد بي! فقد كنت قد خرجت الحديث تخريجًا مختصرًا في \" غاية المرام\" (١٩٧/ ٣٢٨)، لم تتيسر لي يومئذ ما تيسر لي الأن من المصادر والمراجع،\nوالحمد لله، فكان لا بد من الاعتماد على من تقدم من الحفاظ، وبخاصة منهم الذهبي النقاد.\nثم تبين لي أن الرجل ثقة، وتعجبت كل العجب من تتابع الحفاظ على عدم معرفتهم إياه؛ مع أنه مترجم في كتب التراجم القديمة التي هي المرجع في كثير من","vol":"14","page":351},{"text":"الترجمات الواردة في كتب الحفاظ المتأخرين كالذهبي، والمزي، والعسقلاني\nوغيرهم، فأقول:\nا - قال البخاري في \" التاريخ \" (٢/ ١/ ٤٠٥):\n\"زيد بن مرة - هو: ابن أبي ليلى أبو المعلى، مولى بني العدوية البصري -، سمع الحسن، ورأى أنسًا، روى عنه معتمر بن سليمان وأبو داود\".\n٢ - وكذا في \" الجرح والتعديل \" (١/ ٢/ ٥٧٣)، وزاد عطفًا على: \"وأبو داود \"، فقال:\n\" وعبد الصمد بن عبد الوارث \".\nقلت: وعبد الصمد هذا، هو شيخ أحمد في هذا الحديث.\n٣ - ابن حبان؛ فقد ذكره في طبقة التابعين من \" الثقات \" (٦/ ٣١٨)،\nوقال:\n\" يروي عن الحسن، روى عنه المعتمر وأبو داود \".\nقلت: فهؤلاء ثلاثة ثقات، ومعهم ثلاثة آخرون ذكرتهم في \"تيسير الانتفاع \" اثنان منهما ثقتان أيضًا، فلا جرم أنه وثقه أبو داود الطيالسي وابن معين وقال أبو حاتم -:\n\" صالح الحديث \".\nومع ذلك لم يعرفه من سبقت الإشارة إليه، وهم:\n١ - الحافظ المنذري؛ قال في \" الترغيب \" (٣/ ٢٧) بعدما عزاه لأحمد والطبراني والحاكم:","vol":"14","page":352},{"text":"\" رووه كلهم عن زيد بن مرة عن الحسن، وقال الحاكم ة سمعه معتمر بن سليمان وغيره من زيد. قال الحافظ: ومَن زيد بن مرة؛ فرواته كلهم ثقات معروفون غيره، فإني لا أعرفه، ولم أقف له على ترجمة \"!\n٢ - الحافظ الذهبي، وقد سبق كلامه.\n٣ - الحافظ الهيثمي (٤/ ١٥١)؛ [قال]:\n\"وفيه زيد بن مرة أبو المعلى، ولم أجد من ترجمه، وبقية رجاله رجال (الصحيح) \".\n٤ - الحافظ ابن حجر؛ فإنه استدرك ترجمته في \" اللسان \" على \" الميزان \" (٢/ ٥١١)، ونقل كلام المنذري المتقدم وأقره!\nفيستغرب منه أن يخفى عليه حاله أكثر من غيره؛ لسعة دائرة حفظه، ولذلك لم يترجم له في \" تعجيل المنفعة \" - وهو على شرطه -؛ لرواية أحمد له!\n٥ - ومثله العلامة سراج الدين ابن الملقن؛ لإقراره الحافظ الذهبي في قوله المتقدم: \" لا أعرف زيدًا هذا \"!\nويتلخص مما تقدم: أن الصواب أن يقال في \" تخريج الحديث \":\n\" ورجاله ثقات رجال (الصحيح)؛ غير زيد بن مرة؛ وهو ثقة \".\nوإذا كان الأمر كذلك، فهل يصح الحديث بذلك؟\nفأقول: لا؛ لأن الحسن البصري معروف بالتدليس؛ مع ثقته وفضله وزهده، ولذلك؛ فحديثه الذي لم يصرح فيه بالتحديث معلول، وهذا منه؛ فإنه علقه فقال:","vol":"14","page":353},{"text":"\" قال: ثقل معقل بن يسار.. \". فصورته صورة المرسل، وقد قال بعض الحفاظ:\n\" مراسيل الحسن البصري كالريح \".\n(تنبيه): (زيد) المتقدم وقع في \" المسند \" (يزيد) بزيادة الياء في أوله!\nوهو خطأ من بعض النساخ، ويبدو أنه خطأ قديم؛ فإني رأيته كذلك في \" جامع\nالمسانيد\" لابن كثير (١١/ ٦٨٨) . وعلى الصواب وقع في \" أطراف المسند \"\nللحافظ ابن حجر (٥/ ٣٥٦/ ٨ ١ ٧٣)، فلا أدري أهكذا في نسخته من \" المسند \"،\nأم أصلحه هو؟ والظاهر الأول، ويؤيده أنه كذلك عند شيخه الهيثمي - كما تقدم -،\nوقد عزاه لأحمد والطبراني. والله أعلم.\n<span data-type=\"title\" id=toc-6674>٦٦٤٧ </span>- (من انصرف غَرِيمه وهو راضٍ عنه؛ صلَّت عليه دوابُ الأرض، ونونُ الماء. ومن انصرف غَرِيمه وهو ساخطٌ؛ كُتب عليه في كل يوم وليلةٍ وجمعةٍ وشهر ظلمٌ) (*) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٤/ ٢٣٣/ ٥٩١، ٦٣٥) من طريق بقية بن الوليد عن ابن أبي الجون عن أبي سعد عن معاوية بن إسحاق عن خولة قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد مسلسل بالعلل:\nالأولى: الانقطاع بين خولة (وهي بنت قيس الأنصارية امرأة حمزة بن عبد المطلب) و(معاوية بن إسحاق)؛ فإن عامة رواياته عن التابعين، ولذلك أورده\n_________\n(*) كتب الشيخ ﵀ بخطه بهامش الأصل: \" انظر الرقم (٦٤٦٦) \". (الناشر) .","vol":"14","page":354},{"text":"ابن حبان في طبقة (أتباع التابعين) (٧/ ٤٦٧)، والحافظ في (الطبقة السادسة) .\nالثانية: أبو سعد هذا - هو: سعيد بن المرزبان، وهو - ضعيف مدلس - كما في \" التقريب \" وغيره -.\nالثالثة: ابن أبي الجون، لم أعرفه، وقد فتشت عنه ما ساعدني نشاطي ووقتي، فلم أجده، ويغلب على الظن أنه من شيوخ بقية المجهولين.\nالرابعة: بقية بن الوليد، مدلس معروف، وقد عنعن.\nقلت: ومع كل هذه العلل الظاهرة قنع الهيثمي بواحدة منها؛ فقال (٤/ ١٣١):\n\" رواه الطبراني في \" الكبير \"، وفيه أبو سعد البقال، وهو ضعيف \"!\nوأشار المنذري في \" الترغيب \" إلى تضعيف الحديث (٣/ ٣٨) - ثم رواه الطبراني (رقم ٥٩٢)، وفي \" الأ وسط \" أيضًا (٦/ ١٥ - ١٦/٥٠٢٥) من طريق حبان بن علي عن سعد بن طريف عن موسى بن طلحة عن\nخولة امرأة حمزة به نحوه.\nوهذا فيه علتان:\nالأولى: سعد بن طريف؛ قال الحافظ:\n\" متروك، رماه ابن حبان بالوضع \".\nوالأخرى: حِبان بن علي؛ وهو ضعيف.\n(تنبيه): كان في أول الحديث قوله ﷺ:\n\" ما قدس الله أمة لا يأخذ ضعيفها الحق من قويها غير متعتع\".","vol":"14","page":355},{"text":"فما رأيت أن أذكره مع هذا الحديث الواهي لثبوته من طرق أخرى، منها:\nعن أبي سعيد الخدري: عند ابن ماجه (٢٤٢٦) في قصة ذكرت فيها خولة بنت قيس.\nوإسناده صحيح. وأخرجه ابن أبي شيبة في \" المصنف \" (٦/ ٥٩٢/٣١٤٧) دون القصة، ومن طريقه أبو يعلى في \" مسنده \" (٢/ ٣٤٤/ ١٠٩١) .\nوجاء في قصة أخرى من حديث ابن مسعود قال:\nلما قدم النبي ﷺ المدينة أقطع الدور، وأقطع ابن مسعود فيمن أقطع، فقال له أصحابه: يا رسول الله! نَكّبه عنا! قال:\n\" فلم بعثني الله إذن؟! إن الله لا يقدس أمة لا يعطون الضعيف منهم حقه \".\nأخرجه الطبراني في \" المعجم الكبير\" (١٠/ ٢٧٤/ ٠٥٣٤ ١) وفي \" الأوسط \"\n(٥/ ٤٩٨/ ٤٩٤٦) من طريق يحيى بن جعدة بن هبيرة عنه.\nقلت: ورجاله ثقات - كما قال الهيثمي (٤/ ١٩٧) -، لكن يحيى هذا لم يدرك ابن مسعود - كما قال الحربي وأبو حاتم -، ولولا ذاك؛ لكان صحيح الإسناد، فقول المنذري في \" الترغيب \" (٣/ ٤٠):\n\" بإسناد جيد \"؛ غير جيد. ورواه البيهقي (٦/ ١٤٥) عن يحيى مرسلًا.\nثم روى له شاهدًا من حديث بريدة مرفوعًا.\nأخرجه (٦/ ٩٥) من طريق حامد بن أبي حامد بسنده عنه.\nوحامد هذا - هو: ابن محمود المروزي -؛ لم أعرفه، ومن فوقه ثقات.","vol":"14","page":356},{"text":"ثم أخرج له شاهدًا آخر من طريق شيخ يحدث عن أبي سفيان بن الحارث بن عبد المطلب عن النبي ﷺ نحوه.\nوأخرجه الحاكم (٣/ ٢٥٦) . وسمى الشيخ في رواية (عبد الله بن أبي سفيان) وقال:\n\" لم يسمع عبد الله بن أبي سفيان عن أبيه \".\n<span data-type=\"title\" id=toc-6675>٦٦٤٨ </span>- (من أخذ من طريق المسلمين شِبرًا؛ جاء يوم القيامة يحملُه من سبعِ أرضِين) .\nمنكر بذكر: (الطريق) .\nأخرجه أبو يعلى في \" مسنده الكبير \" - كما في \" المطالب العالية المسندة \" (ق ٨٢/ ١) - من طريق عون بن كهمس، والطبراني في \" المعجم الكبير \" (٣/ ٢٤١/ ٣١٧٢)، وفي \" الصغير\" (رقم ٢٩٥ - الروض)، ومن طريقه الخطيب في \" التاريخ \" (١٤/ ٤٤٠)، وابن عدي في \" الكامل \" (٦/ ٢٤٧ - ٢٤٨) من طريق محمد بن عقبة السدوسي: ثنا محمد بن حمران كلاهما عن عطية بن سعد الدَّعاء عن الحكم بن الحارث السلمي مرفوعًا.\nقلت: أعله الهيثمي بقوله في \" المجمع \" (٤/ ١٧٦):\n\"رواه الطبراني في \" الكبير \" و\" الصغير \"، وفيه محمد بن عقبة السدوسي، وثقه ابن حبان، وضعفه أبو حاتم، وتركه أبو زرعة \".\nوأشار المنذري (٣/ ٥٤) إلى إعلاله!.","vol":"14","page":357},{"text":"قلت: لكنه قد توبع من الطريق الأول، وعون بن كهمس فيه ثقة - كما حققته في ترجمته من\" تيسير الانتفاع \" -، فلم يبق إعلاله إلابـ (عطية بن سعد الدعاء)، وهو مجهول الحال، لا يعرف الا من الطريقين المذكودين، وقد ذكره ابن حبان في \"الثقات \" (٥/ ٢٦٣) ولم يعرفه الهيثمي - كما سأذكر قوله في الحديث الآتي بعده -. وعلى هذا فقول الحافظ في \" الفتح \" (٥/ ١٠٤):\n\" ولأبي يعلى بإسناد حسن عن الحكم بن الحارث السلمي ... \".\nفهو غير حسن، لا سيما وذكر الطريق فيه لم يرد في شيء من الأحاديث الصحيحة التي شرحها من \" صحيح البخاري \"، ولا في غيرها مما خرجه المنذري. والله أعلم.\n<span data-type=\"title\" id=toc-6676>٦٦٤٩ </span>- (إذا دفنتموني، ورششتم على قبري الماء؛ فقوموا على قبري، واستقبلوا القبلة، وادعوا لي) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٣١٧١) من طريقين عن محمد بن حُمران عن عطية الدّعاء عن الحكم بن الحارث السلمي أنه غزا مع رسول الله ﷺ ثلاث غزوات، قال: قال لنا: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لما سبق بيانه من جهالة حال عطية الدعاء في الحديث الذي قبله. وقال الهيثمي (٣/ ٤٤):\n\" رواه الطبراني في \" الكبير \"، وفيه عطية الدعاء، ولم أعرفه \".\nومحمد بن حمران؛ صدوق فيه لين؛ كما في \" التقريب \".","vol":"14","page":358},{"text":"وقال الذهبي في \" الكاشف \":\n\"قال (س): ليس بالقوي \".\n(فائدة): اختلفوا في ضبط (الدعاء) اختلافًا كثيرًا، والراجح ما أثبته هنا، وفي الذي قبله، وبيانه في \" التيسير \".\n<span data-type=\"title\" id=toc-6677>٦٦٥٠ </span>- (مَنْ أَشْرِبَ قَلْبَهُ حُبَّ الدُّنْيَا الْتَاطَ مِنْهَا بِثَلاثٍ: شَقَاءٍ لا يَنْفَدُ عَنَاهُ، وَحِرْصٍ لا يَبْلُغُ غِنَاهُ، وَأَمَلٍ لا يَبْلُغُ مُنْتَهَاهُ، فَالدُّنْيَا طَالِبَةٌ وَمَطْلُوبَةٌ، فَمَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الآخِرَةُ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَأْخُذَهُ، وَمَنْ طَلَبَ الآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٠/ ٢٠١/ ١٠٣٢٨)، ومن طريقه أبو نعيم في \" الحلية\" (٨/ ١١٩ - ١٢٥)، وكذا الشجري في \" الأمالي \" (٢/ ١٦٣) قال: حدثنا جبرون بن عيسى المقري بمصر: ثنا يحيى بن سليمان الحُفري المغربي: ثنا فضيل بن عياض عن الأعمش عن حبيب بن أبي ثابت عن أبي عبد الرحمن السلمي عن عبد الله بن مسعود مرفوعًا. وقال أبو نعيم:\n\"غريب من حديث فضيل والأعمش وحبيب، لم نكتبه إلا من حديث جبرون عن يحيى\".\nقلت: وهذا إسناد ضعيف مسلسل بالعلل:\nعنعنة الأعمش وحبيب بن أبي ثابت.\nويحيى بن سليمان الحُفري المغربي فيه مقال؛ كما قال أبو نعيم في حديث","vol":"14","page":359},{"text":"آخر بهذا الإسناد، كنت خرجته شاهدًا في \" الصحيحة \" يرقم (٣٤٣)، والراوي عنه (جبرون) لم يوثقه أحد، وقد ذكره الأمير ابن ماكولا في \"الإكمال \" (٣/٢٠٨) وقال:\n\" توفي سنة (٢٩٤) \". ولم يذكر فيه جرحًا ولا تعديلًا.\nوقد روى له الطبراني في \" المعجم الأوسط \" (٤/ ٢٣٦ - ٢٣٨) حديثين عن (الحفري) هذا، أحدهما في \" المعجم الصغير \" أيضًا (ص ٦٨ - هندية)، و(٢١ - الروض)، وروى له في \" الكبير \" ستة أحاديث عن شيخه (الحفري) أحدها الشاهد المشار إليه آنفًا كلها عن ابن عباس (١ ١/ ٢٦٧ - ٢٦٩)، وفي\nالشاهد المذكور جمع بين النسبتين بشيخه المذكور؛ فقال:\n\" يحيى بن سليمان الحفري القرشي \".\nوقد غفل عن هذا الجمع الحافظ الذهبي، ثم الحافظ الهيثمي تقليدًا له، فقال عقب الحديت (١٠/ ٢٤٩):\n\" ولم أعرف (جبرون) . وأما (يحيى)؛ فقد ذكر الذهبي في \" الميزان \" في آخر ترجمة (يحيى بن سليمان الجعفي)؛ فقال:\nفأما سميه (يحيى بن سليمان الحفري)؛ فما علمت به بأسًا.\nثم ذكر بعده (يحيى بن سليمان القرشي)، قال أبو نعيم: فيه مقال. وذكره ابن الجوزي \".\nقال الهيثمي عقبه:\n\" فإن كانا اثنين؛ فـ (الحفري) ثقة، والحديث صحيح على شرط الخُطبة.","vol":"14","page":360},{"text":"والله أعلم. وبقية رجاله رجال (الصحيح) \".\nقلت: يشيربـ \" شرط الخطبة \" إلى قوله في خطبة الكتاب:\n\" ومن كان من مشايخ الطبراني في \" الميزان \" نبهت على ضعفه، ومن لم يكن في \" الميزان \" ألحقته بالثقات الذين بعده \"!\nفأقول: يرد على هذا التعقيب والشرط المذكور أمور:\nأولًا: لم أفهم مرجع الضمير في قوله: \" الذين بعده \"، والكلام واضح دونه، فلعله مدرج من بعض النساخ.\nثانيًا: لا يصح عندي الإطلاق المذكور في كل شيوخ الطبراني؛ بل أوى تقييد ذلك بالشيوخ الذين أكثر الرواية عنهم؛ فإنه يدل على شهرتهم واعتنائهم بهذا العلم، وإن مما لا شك فيه أن معرفة هذا النوع منهم يتطلب تتبعًا خاصًا، لا يتيسر ذلك إلا لمن تيسرت له سبل البحث من المتخصصين فيه، فمن يسر الله له ذلك، ووجد فيه الشرط المذكور أمكنه الاعتماد عليه، وإلا بقي على الجهالة الحالية على الأقل، و(جبرون) المذكور من هذا القبيل.\nثالثًا: يضاف إلى الشرط المذكور؛ أن يكون الإسناد فوقه سالمًا من ضعف أو علة؛ لأنه في حالة عدم السلامة لا يزول احتمال أن يكون الضعف من الشيخ، وحينئذ لا يعتمد عليه، وهذا هو حال هذا الإسناد، فإن فيه العلل المتقدمة، وبخاصة (الحُفري) هذا، ففيه المقال المتقدم عن أبي نعيم.\nرابعًا: استرواح الهيثمي إلى تفريق الذهبي بين (الحفري) و(القرشي) إنما هو اجتهاد منه لا دليل عليه، فلا يصح الركون إليه، وكيف يمكن توثيق مثله","vol":"14","page":361},{"text":"والذهبي نفسه لم يسم شيخا له غير (عباد بن عبد الصمد)؟! وهوضعيف جدًا؛ كما قال أبو حاتم وغيره، وروى له الطبراني عنه حديثين منكرين جدًا، خرجت أحدهما فيما تقدم برقم (٥١٨٣)، والآخر في \"الروض النضير \" رقم (٢١) وإنما يمكن التوثيق إذا توفر الشرطان المذكوران في (ثانيًا) و(ثالثًا)، وكان المتن\nمعروفًا، وليس منكرًا كهذا.\nخامسًا: يبطل التفريق المذكور جمع (جبرون) - في (يحيى) هذا - بين النسبتين (الحفري القرشي)؛ - كما تقدم -، وهذا ظاهر جدًا، وكأنه لذلك أعرض الحافظ في \" اللسان \" عن ذكر تفريق الذهبي المذكور، بل أشار في كتابه \" تبصير المنتبه \" إلى الرد عليه مفيدًا أنهما واحد فقال (١/ ٣٤٠):\n\" وبحاء مهملة مضمومة (يحيى بن سليمان الحفري المغربي) نسب إلى موضع بالقيروان يقال له: \" الحفرة \"، روى عن الفضيل بن عياض، وعباد بن عبد الصمد، وعنه جبرون بن عيسى \".\nوهذا أخذه الحافظ بالحرف الواحد من \" الإكمال\" لابن ماكولا (٢/ ٢٤٤)، والشاهد منه أنهما جعلا الراوي عن \" الفضيل \" هو نفس الراوي عن (عباد) خلافًا للذهبي، فهذا يؤكد ما ذهبنا إليه من أنه واحد، وأنه ممن فيه بأس.\nومن تناقض الحافظ العراقي؛ أنه قال في حديث الترجمة، وقد ذكره الغزالي في \" الإحياء \" (٤/ ٢٢٣):\n\" أخرجه الطبراني من حديث ابن مسعود بسند حسن\"!\nوهذا يناقض تصريحه بضعف إسناد حديث ابن عباس الشاهد الذي سبقت الإشارة إليه - كما كنت نقلته هناك عنه -.","vol":"14","page":362},{"text":"ولِـ (جبرون) هذا عن يحيى المذكور حديث آخر منكر، وهو الآتي:\n<span data-type=\"title\" id=toc-6678>٦٦٥١ </span>- (بعثتُ لخرابِ الدُّنيا، ولم أبعث بِعمارتها) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ١ ٣٠ - ٣٠٢/ ٧٦٥)، وعنه أبو نعيم في \"الحلية \" (٨/ ١٣٠) ! حدثنا جبرون بن عيسى المغربي: ثنا يحيى بن سليمان الحفري المغربي: ثنا فضيل بن عياض عن سفيان الثوري عن\nعون بن أبي جحيفة عن أبيه:\nأن معاوية بن أبي سفيان ضرب على الناس بعثًا؛ فخرجوا فرجع أبو الدحداح، فقال له معاوية: ألم تكن خرجت مع الناس؟ فقال: بلى، ولكني سمعت من رسول الله ﷺ حديثًا، فأحببت أن أضعه عندك؛ مخافة أن لا تلقاني: سمعت رسول الله ﷺ يقول:\n\" يا أيها الناس! من ولي منكم عملًا، فحجب بابه عن ذي حاجة المسلمين؛ حجبه الله أن يلج باب الجنة، ومن كانت همته الدنيا؛حرم الله عليه جواري، فإني بعثت.. \" الحديث.\nقلت: وهذا إسناد ضعيف؛ لجهالة (جبرون)، وشيخه (يحيى الجفري)؛ فيه ضعف - كما تقدم بيانه في الحديث الذي قبله -. وقال أبو نعيم:\n\"غريب لم نكتبه إلا من. حديث الجفري \". وقال المنذرى في \" الترغيب \" (٣/ ١٤٢):\n\" رواه الطبراني، ورواته ثقات؛ إلا شيخه (جبرون بن عيسى)؛ فإني لم أقف فيه على جرح ولا تعديل. والله أعلم!.","vol":"14","page":363},{"text":"كذا قال! و(يحيى بن سليمان الجفري) لم يوثقه أحد حتى ولا ابن حبان، بل ضعفه أبو نعيم - كما تقدم - في الحديث الذي قبله، ولذلك لم يوثقه الهيثمي، بل إنه لم يعرفه - خلافًا لما تقدم عنه في الحديث الذي قبله -؛ فقال في تخريجه (٥/٢١١):\n\" رواه الطبراني عن شيخه جبرون بن عيسى عن يحيى بن سليمان الجفري،\nولم أعرفهما، وبقية رجاله رجال الصحيح \"!\nقلت: وأنا أظن أنه التبس على المنذري بـ (يحيى بن سليمان الجعفي) وهو من شيوخ البخاري، وهو غير (الجفري) هذا؛ كما نص عليه الذهبي، وجرى عليه الحافظ في \" تهذيبه \" و\" تقريبه \".\nوأما سائر الحديث؛ فهو ثابت بنحوه، فجملة الولاية والحجب، لها بعض الشواهد قبل هذا في \" الترغيب \"، وجملة الدنيا يأتي في \" الترغيب \" (٤/ ٨٢) من حديث زيد بن ثابت وأنس بن مالك ما يغني عنه؛ دون جملة الخراب.\n(تنبيه): (الجفري) هكذا وقع في هذا الإسناد بالجيم، وتقدم آنفًا عن \" الإكمال \" و\" التبصير \" ضبطه بالحاء المهملة. لكن يبدوأن ضبطه بالجيم له وجه أيضًا، فانظر التعليق على \" الإكمال \".\nومن جهل المعلقين الثلاثة، وإقدامهم على التكلم بغير علم: قولهم في تعليقهم على \" الترغيب \" (٣/ ١١٧):\n\"حسن بشواهده (!) قال الهيثمي.. \"!\nهكذا أطلقوا التحسين بالشواهد دون أن يبينوا - كعادتهم - وبخاصة ما يتعلق","vol":"14","page":364},{"text":"بحديث الترجمة؛ فإنه منكر، لا شاهد له. والله المستعان.\n<span data-type=\"title\" id=toc-6679>٦٦٥٢ </span>- (مَنْ وَلِيَ مِنْ أَمْرِ الْمُسْلِمِينَ شَيْئًا، فَأَمَّرَ عَلَيْهِمْ أَحَدًا مُحَابَاةً، فَعَلَيْهِ لَعْنَةُ اللَّهِ،لَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفًا وَلَا عَدْلًا حَتَّى يُدْخِلَهُ جَهَنَّمَ. وَمَنْ أَعْطَى أَحَدًا حِمَى اللَّهِ، فَقَدْ انْتَهَكَ فِي حِمَى اللَّهِ شَيْئًا بِغَيْرِ حَقِّهِ، فَعَلَيْهِ لَعْنَةُ اللَّهِ -أَوْ قَالَ: تَبَرَّأَتْ مِنْهُ ذِمَّةُ اللَّهِ ﷿ -) .\nضعيف جدًا.\nأخرجه أحمد (١/ ٦) من طريق بقية بن الوليد قال:\nحدثني شيخ من قريش عن رجاء بن حيوة عن جنادة بن أبي أمية عن يزيد بن أبي سفيان قال: قال أبو بكر ﵁ - حين بعثني إلى الشام -:\nيا يزيد! إن لك قرابة، عسيت أن تؤثرهم بالإمارة، وذلك أخوف ما أخاف عليك؛ فإن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ غير شيخ بقية الذي لم يسم، وقد جاء مسمى من طريق موسى بن أيمن عن بكربن خنيس عن رجاء بن حيوة به؛ دون الشطر الثاني منه.\nأخرجه الحاكم (٤/ ٩٣) وقال:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\"قلت: بكر؛ قال الدارقطني: متروك \".\nوقد روى من طريق آخر أشد ضعفًا عن جنادة: أخرجه أبو بكر المروزي في \" مسند أبي بكر الصديق \" (٢٠٠ - ٢٠١/ ١٣٢) بسنده الصحيح عن الوليد بن","vol":"14","page":365},{"text":"الفضل العنزي قال: حدثنا القاسم بن أبي الوليد التميمي عن عمرو بن واقد القرشي عن موسى بن يسار عن مكحول عن جنادة بن أبي أمية به. إلا أنه قال مكان جملة اللعن الأولى:\n\" لم يرح رائحة الجنة \".\nوهذا إسناد واهٍ بمرة؛ عمرو بن واقد: متروك متهم بالكذب.\nوالقاسم بن أبي الوليد التميمي؛ كذا وقع فيه (أبي الوليد)، والصواب (الوليد) بإسقاط أداة الكنية - كما في \"التهذيب \" وغيره -، وهو ثقة؛ لكن قال ابن حبان في \" الثقات \" (٧/ ٣٣٤):\n\" يخطئ ويخالف \".\nوالوليد بن الفضل العنزي؛ متروك أيضًا متهم بالوضع؛ قال ابن حبان (٣/ ٨٢):\n\"روى المناكير التي لا يشك من تبحّر في هذه الصناعة أنها موضوعة\". وقال\nالحاكم وأبو نعيم وأبو سعيد النقاش:\n\"روى عن الكوفيين الموضوعات \".\n(تنبيه): أورد الشطر الأول من الحديث المنذري في \" الترغيب \"! ٣/ ١٤٢)\nوقال:\n\" رواه الحاكم وقال: صحيح الإسناد. (قال الحافظ المنذري): فيه بكر بن خنيس، يأتي الكلام عليه، ورواه أحمد باختصار، وفي إسناده رجل لم يسم \".","vol":"14","page":366},{"text":"قلت: قوله: \" باختصار \" خطأ واضح، والصواب أن يقال: \" بزيادة\"؛ لأن الشطر الثاني من الحديث ليس في رواية الحاكم، وقد غفل عن هذا الخطأ وهي العادة عند المعلقين الثلاثة على \" الترغيب \" (٣/ ١١٩)؛ مع أنهم عزوه للمكان المشار إليه من \" المسند \"!\n<span data-type=\"title\" id=toc-6680>٦٦٥٣ </span>- (ايّاكم والخيانة؛ فإئها بئست ِالبطانةِ، وإياكم ...) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ٢٠٤/ ٥٣٨)، و\"الأوسط \" (١/ ٣٦٨/ ٦٣٣) من طريق عبد الله بن عبد الرحمن بن مليحة عن عكرمة بن عمار عن الهرماس بن زياد قال:\nرأيت رسول الله ﷺ يخطب على ناقته، فقال: ... فذكره، وتمام الحديث:\n\" وإياكم والظلم؛ فإنه ظلمات يوم القيامة، وإياكم والشح؛ فإنما أهلك من كان قبلكم الشح، حتى سفكوا دماءهم، وقطعوا أرحامهم\".\nوقال الطبراني:\n\" لا يروى عن الهرماس إلا بهذا الإسناد \".\nقلت: وهو ضعيف؛ عبد الله بن عبد الرحمن بن مليحة؛ قال الحاكم:\n\"الغالب على رواياته المناكير \".\nوخطأه عبد الرحمن بن مهدي في حديثين - كما ذكر الحافظ في \" اللسان \" -.\nقلت: ولعل أحدهما هذا الحديث؛ فقد خالفه أبو الوليد الطيالسي فقال:\nأخبرنا عكرمة بن عمار: أخبرنا الهرماس بن زياد قال:","vol":"14","page":367},{"text":"انصرف رسول الله ﷺ، وأبي مردفي وراءه على جمل له، وأنا صبي صغير، فرأيت النبي ﷺ يخطب الناس على ناقته العضباء يوم الأضحى بمنى.\nأخرجه ابن سعد في \" الطبقات\" (٢/ ١٨٥ - ١٨٦): أخبرنا هشام أبو الوليد الطيالسي به.\nقلت: وهذا إسناد جيد على شرط مسلم، وصححه الحافظ في ترجمة (الهرماس) هذا من \"الإصابة\"، ورواه أبو داود وابن حبان وغيرهما وهو مخرج في \" صحيح أبي داود \" (١٧٠٧) من طرق أخرى عن عكرمة بن عمار به.\nقلت: فمخالفة ابن مليحة لهؤلاء في زيادته عليهم هذه الخطبة تدل على نكارتها.\nوأيضًا، فقد جاءت هذه الخطبة عن جمع من الصحابة منهم: جابر، وأبو هريرة، وابن عمرو، وليس فيها حديث الترجمة، ولذلك خرجته هنا دون سائره، وهو مخرج عن المذكورين في \"الصحيحة \" (٨٥٨) .\nوإذا عرفت هذا، فالعجب من الحافظ المنذري، فإنه مع تصديره الحديث بقوله: \" وروي ... \" مشيرًا إلى تضعيفه قال في تخريجه (٣/ ١٤٤):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وله شواهد كثيرة!!\nفإن الشواهد التي أشار إليها تنافي أولًا: تصديره المذكور، وهي ثانيًا: ليس فيها جملة الخيانة، فشهادتها قاصرة، فكان عليه البيان، لكي لا يغتر به من لا علم عنده، كما فعل المعلقون الثلاثة عليه؛ فإنهم قالوا - أيضًا تقليدًا كعادتهم -:\n\"ولمتنه شواهد \"!","vol":"14","page":368},{"text":"بل إنهم أوهموا أنه من قول الهيثمي، وكذبوا!\n<span data-type=\"title\" id=toc-6681>٦٦٥٤ </span>- (من تحبّبَ إلى الناس بما يحبّونه، وبارزَ الله [بما يكرة]؛ لقيَ الله تعالى وهو عليه غضبان) (*) .\nموضوع.\nروي من حديث عصمة بن مالك الخطمي، وأبي هريرة السدوسي.\n١ - أما حديث عصمة؛ فقال الطبراني في \" المعجم الكبير \" (١٧/ ١٨٦/٤٩٩): حدثنا أحمد بن رشدين: ثنا إبراهيم بن منقذ: ثنا إدريس بن يحيى: ثنا الفضل بن المختار عن عبيد الله بن موهب عنه مرفوعًا.\nقلت: وهذا إسناد ضعيف بمرة، مسلسل بالعلل، بعضها أوهى من بعض:\nالأولى: عبيد الله بن موهب، نسب لجده، وهو (عبيد الله بن عبد الله بن موهب أبو يحيى التيمي)، قال أحمد:\n\" لا يعرف،. ولم يوثقه غير ابن حبان (٥/ ٧٢) .\nالثانية: الفضل بن المختار. قال أبو حاتم:\n\" أحاديثه منكرة، يحدث بالأباطيل،. وقال ابن عدي:\n\" أحاديثه منكرة، عامتها لا يتابع عليها \".\nقلت: ولذلك قال الحافظ في ترجمة (عصمة) من \"الإصابة \":\n\" ضعيف جدًا \". فهو الآفة.\n_________\n(*) كتب الشيخ ﵀ بخطه فوق هذا المتن: \" تقدم برقم (٢٢٦٤٥، ٣٩٨٧)،. (الناشر) .","vol":"14","page":369},{"text":"الثالثة: إبراهيم بن منقذ، لم أجد له ترجمة.\nالرابعة: أحمد بن رِشدين، قال ابن عدي:\n\"كذبوه، وأنكرت عليه أشياءه؛ كما في \"الميزان \"، وساق له حديثًا من أباطيله.\nوالحديث أعله الهيثمي (١٥/ ٢٢٤) بالعلة الثانية فقط! فقال:\n\" رواه الطبراني في \" الأوسط \" وفيه الفضل بن المختار، وهو ضعيف\"!\nكذا قال! وهو تقصير آخر، فحاله أسوأ مما ذكرت - كما عرفت -.\nوقوله: \" الأوسط \" سبق قلم أو خطأ مطبعي؛ فإنه ليس في \" الأوسط \" من حديث (عصمة)، وإنما من حديث أبي هريرة - كما يأتي -.\nوعصمة نفسه غير معروف بالرواية عن النبي ﷺ، ولذلك قال الحافظ في \" الإصابة \":\n\" له أحاديث أخرجها الدارقطني والطبراني وغيرهما، مدارها على (الفضل ابن مختار)، وهو ضعيف جدًا \".\nقلت: وعددها في \" المعجم الكبير \" (٧ ١/ ٧٨ ١ - ٨٦ ١) اثنان وثلاثون حديثًا، هذا أحدها، وأغلبها مناكير، وقد خرجت بعضها فيما تقدم (٢٣٦٦ و٣٨٨٣ و٣٩٨٥)، وأخرج واحدًا منها ابن الجوزي في \"العلل المتناهية\" (٢/١٥٧ - ١٥٨)، وأعله بما تقدم من كلام أبي حاتم وابن عدي.\n٢ - وأما حديث أبي هريرة؛ فيرويه سليمان بن داود الشاذكوني قال: حدثنا","vol":"14","page":370},{"text":"محمد بن سليمان بن مَسمُول المخزومي قال: حدثنا مطيع بن عبد الرحمن عن أبيه عنه به. والزيادة منه، ووقع فيه \"بما يكرهون\"!\nأخرجه الطبراني في \" المعجم الأوسط \" (٣/ ٠ ٣٩/ ٢٨٣٨) وقال:\n\" لا يروى إلا بهذا الإسناد، تفرد به محمد بن سليمان \".\nقلت: قال ابن عدي:\n\"عامة ما يرويه لا يتابع عليه متنًا وإسنادًا \".\nثم ساق له حديثين منكرين سبق تخريج أحدهما برقم (٢٠٤٧)، والآخر مخرج في \"الإرواء\" (٨/ ٢٨٢/ ٢٦٦٧) .\nلكن الشاذكوني أسوأ منه؛ قال الذهبي في \"المغني \":\n\"رماه ابن معين بالكذب. وقال البخاري: فيه نظر\".\nوبه أعله الهيثمي؛ فقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه سليمان بن داود الشاذكوني، وهو متروك \".\n(تنبيه): الحديث الأول عن (عصمة) وقع في \" المجمع \": (عبد الله بن عصمة بن فاتك)، وهو خطأ، وليس خطأ مطبعيًا - إلا قوله: (فاتك) - فإنه قلد في ذلك المنذري، فإنه كذلك ذكره في \" الترغيب \" (٣/ ١٥٤)، وهو من أوهامه الكثيرة التي فاتت الحافظ الناجي أن ينبه عليها؛ فإن (عبد الله) لا ذكرله في السند.","vol":"14","page":371},{"text":"وأما (فاتك) فأظنه خطأ مطبعيًا، وقد اغتر به المعلقون الثلاثة على \" الترغيب \" فاعتمدوه! وذكروا في التعليق أن في نسخة: (مالك) ! ذلك مبلغهم من العلم.\n<span data-type=\"title\" id=toc-6682>٦٦٥٥ </span>- (من شَهِدَ على مسلم شهادةً ليس لها بأهلٍ؛ فليتبوأ مقعدَه من النّار) .\nضعيف.\nأخرجه أحمد (٢/ ٥٠٩) من طريق جهير بن يزيد العبدي عن خداش بن عياش قال:\nكنت في حلقة بالكوفة، فإذا رجل يحدث قال: كنا جلوسًا مع أبي هريرة، فقال: سمعت رسول الله ﷺ يقول: ... فذكره.\nومن هذا الوجه أخرجه ابن أبي الدنيا في \" الصمت \" (١٤٣/ ٢٥٨)، و\" الغيبة والنميمة \" (١١١/ ١٢٣)، والخطيب في \" التاريخ \" (٥/ ٦٩) .\nوأعله المنذري في \" الترغيب \" (٣/ ١٦٦) بتابعيه الذي لم يسم. وتبعه العراقي في \"تخريج الإحياء \" (٣/ ١٥٥)، والهيثمي في \"المجمع \" (٤/ ٢٠٠)،\nوقد سقط من إسناد ابن أبي الدنيا؛ كما نبه عليه. العراقي.\nوخداش بن عياش: ليس بالمشهور، ولم يوثقه غير ابن حبان (٦/ ٢٧٦)،\nوقال الترمذي في حديث له (٢٧٦٧):\n\"لا نعرفه \".\nواعتمده الذهبي في \" المغني \"، وأشار إلى تليين توثيقه في \" المغني \". ونحوه قول الحافظ في \" التقريب \":","vol":"14","page":372},{"text":"\" ليّن الحديث \".\n<span data-type=\"title\" id=toc-6683>٦٦٥٦ </span>- (أشرفت الملائكة على الدنيا، فرأت بني آدم يعصون، فقالوا: يا رب! ما أجهل هؤلاء! ما أقل معرفة هؤلاء بعظمتك! فقال الله تعالى: لو كنتم في مِسلاخِهم لعصيتُموني. قالوا: كيف يكون هذا ونحن نسبح بحمدك، ونقدس لك؟! قال: فاختاروا منكم ملكين، قال: فاختاروا هاروت، وماروت، ثم أهبطا إلى الدنيا، وركبت فيهما شهوات بني آدم، ومثلت لهما امرأة فما عصما حتى واقعا المعصية، فقال الله ﷿ لهما: فاختارا عذاب الدنيا، أو عذاب الآخرة؟ فنظر أحدهما إلى صاحبه، فقال: ما تقول؟ قال: أقول إن عذاب الدنيا ينقطع، وإن عذاب الآخرة لا ينقطع، فاختارا عذاب الدنيا فهما اللذان ذكرهما الله ﷿ في كتابه: ﴿وما أنزل على الملكين ببابل هاروت وماروت﴾) .\nمنكر.\nأخرجه البيهقي في \" شعب الإيمان \" (١/ ١٨٠ - ١٨١) من طريق محمد بن يونس بن موسى: ثنا عبد الله بن رجاء: ثنا سعيد بن سلمة عن موسى بن جبير عن موسى بن عقبة عن سالم عن ابن عمر مرفوعًا. وقال:\n\" ورويناه من وجه آخر عن مجاهد عن ابن عمر موقوفًا عليه، وهو أصح، فإن ابن عمر أخذه عن كعب \".\nثم ساقه بإسناده الصحيح عن سفيان عن موسى بن عقبة عن سالم بن عبد الله عن ابن عمر عن كعب قال: ... فذكر نحوه، وقال:\n\" وهذا أشبه أن يكون محفوظًا\".","vol":"14","page":373},{"text":"قلت: وهو في \" تفسير عبد الرزاق \" (١/ ٥٣ - ٥٤): نا الثوري عن موسى ابن عقبة به.\nوهذا إسناد صحيح عن كعب، فهو يجعل رواية موسى بن جبير عن موسى ابن عقبة.. عن ابن عمر مرفوعًا؛ منكرًا، وقد كنا قدمنا تحقيق ذلك في المجلد الأول برقم (١٧٠)، وإنما أعدت تخريجه هنا من طريق سعيد بن سلمة - وهو: أبو عمرو السدوسي - لأتني كنت نقلته هناك عن ابن كثير من تخريج ابن منده، وقلت ثمة:\n\" سكت عن علته ابن كثير، ولكنه قال: غريب. أي: ضعيف. وفي \" التقريب \": موسى بن سرجس مستور. قلت: ولا يبعد أنه هو الأول، اختلف الرواة في اسم أبيه، فسماه بعضهم: (جبيرًا)، وبعضهم (سرجسًا)، وكلاهما\nحجازي. والله أعلم \".\nهذا ما كنت قلته هناك، مخرجًا إياه من طريق زهير بن محمد عن موسى بن جبيرعن نافع عن ابن عمر. ثم من طريق سعيد بن سلمة عن موسى بن سرجس، وقلت عقبه ما ذكرته آنفًا من سكوت ابن كثير عنه. والآن؛ وقد وقفت\nعلى رواية البيهقي هذه من الطريق المذكور عن سعيد بن سلمة عن موسى بن جبير، بادرت إلى تخريجها؛ لأنها تؤيد ما كنت استقربته هناك أن موسى بن سرجس هو موسى بن جبير، وأن هذا الاختلاف في اسم أبيه إنما هو من بعض\nالرواة.\nعلى أن في هذه الطريق من لا ينبغي السكوت عنه، وهو (محمد بن يونس ابن موسى) - وهو: الكديمي -، قال الذهبي في \" المغني \":","vol":"14","page":374},{"text":"\"هالك، قال ابن حبان وغيره: كان يضع الحديث على الثقات \".\nفالعجب من البيهقي كيف سكت عنه؟! بل وأوهم القراء صحته، بقوله في الوجه الآخر الذي ذكره عن مجاهد عن ابن عمر موقوفًا:\n\"وهو أصح \".\nفكان الصواب أن يقول: \" وهو الصحيح \"؛ لأن مقابله ضعيف غير صحيح - كما هو ظاهر -، كما كان عليه أن يبين علة هذا الضعيف المرفوع من جهة إسناده، وليس من جهة معارضته للوجه الأخرعن ابن عمر.\nهذا ما دعاني إلى إعادة تخريجي مرة أخرى، وفي ذلك فائدة تذكر إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-6684>٦٦٥٧ </span>- (من شرب خمرًا؛ أخرجَ الله نورَ الإيمانِ من جوفه) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/ ٢٢٧/ ٣٤٣): حدثنا أحمد بن رشدين قال: حدثني أبي عن أبيه عن جده رشدين قال: حدثني أبو عيسى المؤذن محمد بن عبد الرحمن عن أبي مرزوق التجيبي عن سهل بن علقمة\nالنسائي عن أبي عثمان عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف مسلسل بالعلل، وأجمَلَ القول في ذلك الهيثمي؛ فقال (٥/ ٧٢):\n\"رواه الطبراني في \" الأوسط\" وفيه من لم أعرفهم \".\nوبيان ذلك كالتالي:","vol":"14","page":375},{"text":"أولًا: أحمد بن رشدين - هو: (أحمد بن محمد بن الحجاج بن رِشدين بن سعد أبو جعفر المصري) -، قال الذهبي في \" المغني \":\n\" قال ابن عدي: يكتب حديثه مع ضعفه \". وقد كذبه بعضهم، ووثقه آخرون.\nثانيًا: أبوه محمد بن الحجاج: قال العقيلي:\n\"في حديثه نظر \".\nوضعفه ابن عدي - كما يأتي -.\nثالثًا: الحجاج بن رشدين: ضعفه ابن عدي - كما يأتي -.\nرابعًا: رشدين بن سعد: ضعيف أيضًا - كما في \" التقريب \" وغيره - ويبدو أنه هو وذريته أهل بيت توارثوا الضعف فردًا فردًا، قال ابن عدي:\n\" كأن بيت رشدين خصوا بالضعف، رشدين ضعيف، وابنه حجاج ضعيف، وللحجاج ابن يقال له: محمد، ضعيف \".\nخامسًا: أبو عيسى المؤذن محمد بن عبد الرحمن: أورده البخاري وابن أبي حاتم في كتابيهما من رواية جمع من الثقات، وذكره ابن حبان فيهم (٧/ ٣٨٩)، وفات هذا التوثيق على الحال؛ فلم يذكره في ترجمته من \" اللسان \"؛ بل ذكر عن ابن أبي حاتم أنه نقل عن أبيه أنه:\n\"مجهول \".\nقلت: ولا يوجد هذ! في التسخة المطبوعة من \" الجرح \"، فهل سقط من الطابع، أو هو في كتاب آخر، أو هو وهم من الحافظ أو الناسخ؟ ذلك مما لم يتبين لي.","vol":"14","page":376},{"text":"وذكر أيضًا عن الأزدي أنه قال:\n\" مجهول لا يحتج بحديثه \".\nقلت: هذا بعيد جدًا، وقد روى عنه الليث بن سعد ومن ذكرنا معه.\nوبالجملة: فهذه علة غير قادحة؛ لأن أبا عيسى هذا محله الصدق؛ إن شاء الله تعالى.\nسادسًا: سهل بن علقمة النسائي: لم أجد له ترجمة في شيء من المصادر التي عندي. والله أعلم.\n<span data-type=\"title\" id=toc-6685>٦٦٥٨ </span>- (من شربَ بصقةَ خمرٍ؛ فاجلدُوه ثمانينَ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/ ٤٩/ ١٢٠) من طريق هشام بن يوسف قال: حدثني عبد الرحمن بن صخرعن جميل بن كريب عن عبد الله بن يزيد عن عبد الله بن عمرو مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن صخر شبه مجهول. أورده ابن حبان في \" الثقات \" (٨/ ٣٧٦) من رواية ابنه عنه - عبد السلام - فقط، وتبعوه في \" التهذيب \" وفروعه، ولذا قال الحافظ في \" التقريب \":\n\" مجهول \".\nوجميل بن كريب: لم أعرفه، والظاهر أنه مجهول؛ فإنهم لم ينكروه في شيوخ (عبد الرحمن بن صخر)، ولا في الرواة عن عبد الله بن يزيد - وهو أبو عبد الرحمن الحبلي - وبه أعله الهيثمي؛ فقال في \" المجمع \" (٦/ ٢٧٩):","vol":"14","page":377},{"text":"\" رواه الطبراني، وفيه حميد (كذا) بن كريب، ولم أعرفه!.\n<span data-type=\"title\" id=toc-6686>٦٦٥٩ </span>- (ثلاثة لا يُقبل لهم شهادة أن لا إله الا الله: الراكب وا لمركوب، وا لراكبة وا لمركوبة، وا لإ مامُ الجائر) (*) .\nموضوع.\nأخرجه الطبراني في \" المعجم الأ وسط \" (٤/ ١ ٩/ ٢٨ ٣١): حدثنا بكرف قال: حدثنا أبو عطاء بلال بن عمرو عن صالح بن أبي صالح عن عمر بن راشد عن عبد الرحمن بن حرملة عن سعيد بن المسيب عن أبي هريرة\nمرفوعًا. وقال:\n\" لم يروه عن ابن حرملة إلا عمر بن راشد، ولا عن عمر إلا صالح بن أبي صالح، تفرد به أبو عطاء \".\nقلت: لم أجد له ترجمة؛ لا في \"الأسماء\" ولا في \"الكنى\".\nومثله شيخه صالح بن أبي صالح؛ لم أعرفه.\nوشيخ هذا (عمر بن راشد) هو المدني الجاري، قال الحافظ الذهبي في \"المغني \":\n\" قال أبو حاتم: وجدت حديثه كذبًا وزورًا، وهو (عمر بن راشد مولى بني أمية) الذي تكلم فيه ابن عدي، يقال له: (الجاري) كان ينزل (الجار) \".\nقلت: ساق له ابن عدي في \"الكامل \" (٥/ ١٧ - ١٨) عدة أحاديث منكرة، وقال في خاتمة الترجمة:\n\" ليس بالمعروف، وهذه الأحاديث التي أمليتها كلها مما لا يتابعه الثقات عليها\".\n_________\n(*) كتب الشيخ ﵀ فوق هذا المتن:\" مضى برقم (٥٣٦٣)، وهنا فائدة زائدة،. (الناشر) .","vol":"14","page":378},{"text":"قلت: فهو الآفة؛ إن سلم ممن دونه.\nوبكر شيخ الطبراني هو: ابن سهل الدمياطي، وقد قال الذهبي في \"المغني \":\n(حمل الناس عنه، وهو مقارب الحال، قال النسائي: ضعيف،. وأشار المنذري في \" الترغيب \" (٣/ ٢٠٠)، وقال:\n\"حديث غريب جدًا، رواه الطبراني في \" الأ وسط) \". وكذا عزاه إليه الهيثمي، وقال (٦/ ٢٧٢):\n\" وفيه عمر بن راشد المدني الحارثي (كذا)، وهو كذاب!.\nثم إنني أقول: هذا الحديث عندي موضوع باطل، ظاهر البطلان؛ لأنه مخالف كما عليه أهل السنة: أن الشهادة لا يبطلها الإخلال بشيء من أعمال الجوارح الواجبة؛ لقوله تعالى: ﴿إن الله لا يغفرأن يشرك به ويغفر ما دون ذلك لمن يشاء﴾، إلى غير ذلك من النصوص الثابتة التي يرد بها العلماء على أهل الأهواء؛ كالإباضية والخوارج، ومن جرى مجراهم، وضل ضلالهم من جهلة العصر الحاضر. فالعجب كيف خلت منه كتب الموضوعات، مثل \"موضوعات ابن الجوزي \"، و\" اللآلي المصنوعة في الأحاديث الموضوعة\" للسيوطي، و\"ذيل الموضوعات \" له؛ فضلًا عن \" العلل المتناهية \" لابن الجوزي، وغيرها.\n<span data-type=\"title\" id=toc-6687>٦٦٦٠ </span>- (ألا أدلك على أكرم أخلاق الدنيا والآخرة؟ أن تصل من قطعك، وأن تعطي من حرمك، وأن تعفو عمن ظلمك) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/ ٢٦٤/ ٥٥٦٣):\nحدثنا محمد بن عبد الله الحضرمي قال: حدثنا نعيم بن يعقوب بن أبي المتئد","vol":"14","page":379},{"text":"أبو المتئد قال: سمعت أبي يذكر عن أبي إسحاق عن الحارث عن علي قال: قال لي النبي ﷺ: ... فذكره.\nوأخرجه العقيلي في \" الضعفاء\" (٤/ ٢٩٥): حدثنا محمد بن إسماعيل قال: حدثنا سلمة بن شبيب قال: حدثنا نعيم بن يعقوب ابن أخت سفيان بن عيينة قال: حدثني أبي نحوه. وقال الطبراني:\n\"لم يروه عن أبي إسحاق إلا يعقوب بن أبي المتئد، تفرد به نعيم بن يعقوب\".\nقلت: وفي ترجمته أورده العقيلي، وقال:\n\" لا يتابع على حديثه \".\nوذكره ابن حبان في \" الثقات \" (٩/ ٢١٩) برواية الحضرمي عنه، وقد تابعه سلمة بن شبيب؛ كما رأيت، وله عنه راو ثالث، وهو يزيد بن عبد الرحمن بن مصعب المعني؛ كما في \" الجرح والتعديل \"، ولم يذكر له غيره، ولا عدله ولا جرحه، ولكني رأيته في \" العلل \" (٢/ ٢١٢) قال:\n\" سألت أبي عن حديث رواه نعيم بن يعقوب بن أبي المتئد عن أبيه ... \"؛\nفساقه بتمامه وقال:\n\" قال أبي: هذا خطأ، إنما هو أبو إسحاق عن ابن أبي حسين عن النبي ﷺ\nمرسل. ونعيم هذا لا أعرفه \".\nقلت: \" أورده الحافظ في \" اللسان \"، وذكر فيه الحديث وقول العقيلي المتقدم، وتوثيق ابن حبان إياه، ولم يزد!\nويعقول! بن أبي المتئد: لم أجد له ترجمة، فلعله هو العلة.","vol":"14","page":380},{"text":"وأما المنذري: فأشار في \" الترغيب \" (٣/ ٢٠٩) إلى إعلاله بـ (الحارث) فقال:\n\" رواه الطبراني في \" الأوسط \" من رواية الحارث الأعور عنه \". وصرح بذلك الهيثمي فقال (٨/ ١٨٩):\n\" رواه الطبراني في \" الأوسط \"، وفيه الحارث، وهو ضعيف\".\nثم وجدت ما ينفي إعلال العقيلي الحديث بـ (نعيم) وقوله: \" لا يتابع عليه\"، فقد تابعه سعيد بن محمد الجرمي: ثنا يعقوب بن أبي المتئد به.\nأخرجه البيهقي في \" السنن الكبرى \" (١٠/ ٢٣٥) .\nوسعيد بن محمد الجَرمي ثقة من شيوخ الشيخين، وذكر الحافظ المزي أنه روى عن (يعقوب بن أبي المتئد خال سفيان بن عيينة) .\nثم رأيت المرسل الذي تقدم نقله مرسلًا عن \" علل ابن أبي حاتم، قد أسنده عبد الرزاق في \" مصنفه \" (١ ١/ ٧٢ ١/ ٢٣٧ ٠ ٢)، ومن طريقه البيهقي في \" الشعب \" (٦/ ٢ ٣١/ ٠ ٠ ٨٣) عن معمر، وابن أبي شيبة في \" المصنف \" (١٤/ ٤٣/ ١٧٥٠١)، وابن أبي الدنيا في \" مكارم الأخلاق\" (٦/ ٢٦) عن أبي الأحوص؛ كلاهما عن أبي إسحاق عن عبد الله بن أبي حسين به مرسلًا، وقال البيهقي:\n\" هذا مرسل حسين \".\nورأيت قد وصله بعض الضعفاء \" فقال محمد بن سليمان (لُوَين): ثنا محمد بن جابر عن أبي إسحاق عن [ابن] أبي الحسين عن كعب بن عجرة","vol":"14","page":381},{"text":"قال: قال رسول الله ﷺ: ... فذكره. قال! لوين): يقال - والله أعلم -: عبد الله ابن أبي الحسين يكنى (أبا الحسين) .\nأخرجه الطبراني في \" المعجم الكبير \"! ١٩/ ١٥٥/ ٣٤٣) .\nومحمد بن جابر، هو اليمامي السُّحيمي، قال الذهبي في \" المغني \":\n\"قال البخاري: ليس بالقوي عندهم. وقال أحمد: له مناكير. وقال ابن معين: عمي واختلط. وقال أبو حاتم: هو أمثل من ابن لهيعة\".\nولخص هذه الكلمات في \"الكاشف\" فقال:\n\" سيئ الحفظ \".\nونحوه قول الحافظ في \" التقريب \":\n\" صدوق ذهبت كتبه؛ فساء حفظه، وخلط كثيرًاوعمي؛ فصار يلقن، ورجحه أبو حاتم على ابن لهيعة \".\nقلت: ومما ذكرنا من هذه الأقوال عن هؤلاء الأئمة الجبال يظهر أن الهيثمي غلا - على خلاف عادته - حين قال (٨/ ١٨٩):\n\" رواه الطبراني، وفيه محمد بن جابر السحيمي، وهو متروك \".\nنعم؛ لا أشك في وهمه في إسناده عن كعب؛ لمخالفته الثقات - كما تقدم -، على أنهم لم يذكروا لابن أبي حسين رواية عن أحد من الصحابة؛ إلا عن عامر ابن وائلة، وقد تأخرت وفاته إلى سنة (١١٠) . وذكر بعضهم أنه لم يسمع من عثمان،، وكعب مات بعد الخمسين، فالظاهر أنه لم يسمع منه. والله أعلم.","vol":"14","page":382},{"text":"وقد يشهد للحديث رواية علي بن يزيد عن القاسم عن أبي أمامة عن عقبة ابن عامر مرفوعًا.\n\" يا عقبة! ألا أخبرك بأفضل أخلاق أهل الدنيا والآخرة؟ \" ... فذكرهن.\nأخرجه ابن أبي الدنيا (٥/ ١٩)، والطبراني في \" المعجم الكبير\" (١٧/٢٦٩/ ٧٣٩)، وفي \" مكارم الأخلاق\" (٥٦/ ٥٦)، ورواه أحمد (٤/ ١٤٨) بنحوه.\nوعلي بن يزيد - هو: الألهاني -، قال في \" المغني \":\n\"ضعفوه، وتركه الدارقطني \".\nوروي نحوه عن عطاء مرسلًا. وتقدم برقم (٥٩١٢) .\n<span data-type=\"title\" id=toc-6688>٦٦٦١ </span>- (تجافوا - وفي رواية: تجاوزوا - عن ذنبِ السَخيّ، فإن الله آخٌذ بيِده كلما عَثُر) .\nضعيف.\nروي عن عبد الله بن مسعود، وعبد الله بن عباس.\n١ - أما حديث ابن مسعود؛ فيروى من طريقين واهيين عن الأعمش عن إبراهيم عن علقمة عنه.\nأما الطريق الأولى؛ فيرويها بشر بن عبيد الدارسي، قال: حدثنا محمد بن حميد العتكي عنه.\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/ ١١٤ - ١١٥/ ١١٢١)، وعنه أبو نعيم في \"الحلية \" (٥/ ٥٨ - ٥٩)، وقال الطبراني:","vol":"14","page":383},{"text":"\" لم يروه عن الأعمش إلا محمد بن حميد، تفرد به بشر \".\nقلت: روى عنه جماعة من الثقات منهم أبو حاتم، وذكره ابن حبان في \" الثقات \" (٨/ ١٤١) فما أبعد، وكذبه الأزدي، وجرحه ابن عدي بما لا ينهض؛ كما حققته في \" تيسير الانتفاع \"، فقول الهيثمي في \" المجمع \" (٦/ ٢٨٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه عبيد الله (!) الدارسي؛ وهو ضعيف \".\nقلت: فهو مما لا يعتمد عليه، وإنما علة هذه الطريق في نقدي (محمد بن حميد العتكي)؛ فإني لم أجد له ترجمة، فالظاهر أنه من شيوخ (بشر) . المجاهيل الذين أشار إليهم ابن عدي في ترجمته.\nوقول الطبراني: \" لم يروه عن الأعمش إلا محمد بن حميد \"، يخالفه ما يأ تي، فأقول:\nوأما الطريق الأ خرى؛ فيرويها عبد الرحمن بن حماد البصري، قال: ثنا الأعمش به.\nهكذا أخرجه أبو نعيم (٤/ ١٠٨) من طريق إبراهيم بن حماد الأزدي، والبيهقي في \" الشعب \" (٧/٤٣٣/ ٨٦٧ ٠ ١) (١)، والأصبهاني في \" الترغيب \" (٢/ ٦٣٦/ ١ ٥٢ ١) من طريق أبي خالد يزيد بن محمد العقيلي، كلاهما قالا: ثنا عبد الرحمن البصري به. وقال أبو نعيم:\n\" غريب من حديث الأعمش، لم نكتبه إلا من هذا الوجه \".\n_________\n(١) وسقط من روايته \" عن علقمة\"، ولذلك قال عقبه: \" هكذا جاء منقطعًا بين إبراهيم وابن مسعود \".","vol":"14","page":384},{"text":"قلت: هكذا وقع في رواية الأزدي والعقيلي: (عبد الرحمن بن حماد)، ولم أجد لهما ترجمة؛ فكأنهما مجهولان، وقال البيهقي:\n\" وقيل: عبد الرحيم بن حماد عن الأعمش ... \" إلخ.\nثم ساق إسناده من طريق إبراهيم بن أحمد بن النعمان: نا عبد الرحيم بن حماد البصري ... فذكره. وهذا إسناد مجهول ضعيف، وعبد الرحيم ينفرد به، واختلف عليه في إسناده.\nقلت: وعبد الرحيم هذا؛ قال العقيلي في \" الضعفاء \" (٣/ ٨٢) .\n\" روى عن الأعمش مناكير، وما لا أصل له من حديث الأعمش \".\nقلت: وقد مضى له حديث آخر في المجلد الثاني عشر برقم (٥٧٥٩) . وثالث في المجلد السابع برقم (٣٠٠٩)، وقال فيه أبو نعيم:\n\" متروك الحديث \".\nوهذه فائدة لا تجدها في كتب الرجال.\nوأما ابن حبان فلم يعرفه؛ فذكره في \" الثقات \" (٨/ ٤١٣) !\n٢ - وأما حديث ابن عباس؛ فيرويه تميم بن عمران القرشي عن محمد بن عقبة المكى عن فضيل بن عياض عن ليث عن مجاهد عنه.\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/ ٣٣٢/ ٦ ٠ ٥٧)، والبيهقي (١٠٨٦٩)، وقال الطبراني.","vol":"14","page":385},{"text":"\"لا يروى عن ابن عباس إلا بهذا الإسناد، تفرد به محمد بن عبيد الله الجدعاني \".\nقلت: ولم أعرفه، وكذا شيخه (تميم) وشيخ هذا؛ ولكنه لم يتفرد به، بل تابعه أبو الفيض ذو النون بن إبراهيم المصري قال: حدثنا فضيل بن عياض به.\nأخرجه أبو نعيم في \" الحلية \" (١٠/ ٤)، والخطيب في \" التاريخ \" (٨/٣٣٤ - ٣٣٥) .\nوذو النون هذا هو الزاهد العارف؛ تكلم فيه الدارقطني، انظر \" الميزان \" و\"اللسان \". وعلة الحديث ليث - وهو: ابن أبي سليم الحمصي -؛ وكان اختلط، وقال البيهقي في إسناد الجدعاني:\n\" في هذا الإسناد مجاهيل \". وقال الهيثمي:\n\" رواه الطبراني في \" الأوسط\"، وفيه جماعة لم أعرفهم.\nقلت: والأولى إعلاله بالليث؛ لما ذكرت من المتابعة. والله ﷾ أعلم.\nوالحديث ذكره المنذري في \" الترغيب \" (٣/ ٢٤٩/ ٢٦) من حديث ابن مسعود، وأشار لضعفه، وقال:\n\" رواه أبن أبي الدنيا والأصبهاني. ورواه أبو الشيخ من حديث ابن عباس \".\nولعل أصل الحديث: ما رواه الطبراني في \" الأوسط \" (٧٥٥٨) من طريق أخرى يستشهد بها عن ابن مسعود مرفوعًا بلفظ:\n\"أقيلوا ذوي الهيئات زلاتهم \".","vol":"14","page":386},{"text":"وله شاهد من حديث عائشة ﵂ بإسناد قوي؛ ولذلك خرجتهما في \" الصحيحة \" (٦٣٨) .\nوروي بلفظ:\n\" أقيلوا السخي زلته ... \" الحديث، وقد مضى تخريجه برقم (٢٨٧٠) .\n<span data-type=\"title\" id=toc-6689>٦٦٦٢ </span>- (إذا جمع الله بين الخلائق يوم القيامة، نادى منادٍ: أين أهل الفضل؟\nقال: فيقوم ناس، وهم يسيرٌ، فينطلقون سراعًا إلى الجنة، فتتلقاهم الملائكة، فيقولون: وما فضلكم؟ فيقولون: كنا إذا ظُلمنا صبرنا، وإذا أسيء إلينا، حلمنا. فيقال لهم: ادخلوا الجنة، ﴿فنعم أجر العاملين﴾) .\nضعيف جدًا.\nأخرجه الأصبهاني في \" الترغيب والترهيب \" (٩٧٢/ ٢٣٧٤) من طريق أبي المطرف مفيرة الشامي عن العرزمي عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته (العرزمي) هذا، وهو متروك بالاتفاق، واسمه (محمد بن عبيد الله بن أبي سليمان العرزمى)؛ ولأنه لم يسم في الإسناد، لم يعرفه المعلقون الئلائة على \" الترغيب \" للمنذري (٣/ ٤٠٥)،\nولذلك أعلوه بالراوي عنه، فقالوا:\n\"وفيه مغيرة بن بكار الشامي مجهول \".\nوهذا الإعلال وإن كان في واقعه صحيحًا؛ لأنه قول ابن أبي حاتم (٨/ ٢١٩)","vol":"14","page":387},{"text":"عن أبيه، ووافقه الذهبي والعسقلاني، فهو في الوقت نفسه يدل على جهل هؤلاء المعلقين بهذا العلم؛ لأنه لا يجوز فيه النزول بالإعلال، وفي العلو علة أخرى، ولا سيما إذا كانت أقوى من العلة الدنيا، - كما هو الشأن هنا -؛ ولكنها الجهالة، وادعاء العلم والتحقيق الذي يعبر عنه بعضهم بالتزبب قبل التحصرم! والله المستعان.\nوقد أشار المنذري إلى تضعيف الحديث بقوله:\n\" وروي عن عمرو بن شعيب ... \".\nولقد كثت أتمنى له أن يفصح عن علته الأقوى؛ حتى لا يتشبث بما دونها من لا علم عنده.\n<span data-type=\"title\" id=toc-6690>٦٦٦٣ </span>- (إِنَّ الْمُسْلِمَ إِذَا لَقِيَ أَخَاهُ، فَأَخَذَ بِيَدِهِ، تَحَاتَّتْ عَنْهُمَا ذُنُوبُهُمَا كَمَا تَتَحَاتُ الْوَرَقُ مِنَ الشَّجَرَةِ الْيَابِسَةِ فِي يَوْمِ رِيحٍ عَاصِفٍ، وَإِلا، غُفِرَ لَهُمَا، وَإن كَانَتْ ذُنُوبُهُمَا مِثْلَ زَبَدِ الْبَحْرِ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/ ٣١٥/ ٦١٥٠):\nحدثنا الحسين بن إسحاق التستري: ثنا عبيد الله بن عمر القواريري: ثنا سالم بن غيلان قال: سمعت جعدًا أبا عثمان يقول: حدثني أبو عثمان النهدي عن سلمان الفارسي ﵁ أن النبي ﷺ قال: -.. فذكره.\nوأخرجه البيهقي في \" الشعب \" (٦/ ٤٧٣/ ٠ ٨٩٥) من طريق ابن أبي قماش قال: نا القواريري قالت: نا سالم بن غيلان بن سالم به.","vol":"14","page":388},{"text":"قلت: وهذا إسناد رجاله ثقات؛ غير سالم بن غيلان - وهو: البصري -، لا المصري، قال البرقاني في \" سؤالات البرقاني \" (٣٥/ ٢٠٥):\n\"وسألته عن (سالم بن غيلان)؛ يروي عنه ابن وهب؟ فقال: بصري متروك \".\nقلت: هكذا وقع فيه: (بصري)، ولا أدري إذا كان محفوظًا؛ فإن ابن وهب مصري مشهور، فإذا صحت هذه النسبة فيه؛ فهو نص من الدارقطني أنه لا يعني (سالم بن غيلان التجيبي المصري)؛ فإن هذا قد وثقه جمع، ويشكل عليه أن البخاري وابن أبي حاتم ذكرا ابن وهب في ترجمته، وتبعهما على ذلك من جاء بعدهما كصاحب \" تهذيب الكمال \" وفروعه، وفيها ذكر هؤلاء قول الدارقطني المذكور! فإما أن يقال: إن الدارقطني شذ بتركه إياه عن الذين وثقوه، وإما أن يقال: إنه عنى غيره؛ فلم يشذ. وهذا لعله أرجح؛ لأنه يوافق ما جاء في التعليق على \" تهذيب الحافظ المزي \" (١٠/ ١٦٩ - ١٧٠):\n\" وجاء في حاشية النسخة من تعقبات المؤلف (المزي) على صاحب \" الكمال \" قوله: وذكر في الأصل أنه يروي عن الجعد أبي عثمان أيضًا، ويروي عنه عبيد الله ابن عمر القواريري أيضًا. وذلك وهم؛ إنما ذلك رجل آخر من أهل البصرة متأخر عن طبقة هذا، يقال له: (أبو الفيض صالم بن عبد الأعلى)، وبعضهم يقول:\n(سالم بن غيلان)، وهو أحد الضعفاء المشهورين بالضعف \".\nقلت: سالم بن عبد الأعلى ذكره الذهبي بكنيته هذه في \" المقتنى \" وقال:\n(سمع عطاء، واهٍ \".","vol":"14","page":389},{"text":"وذكر في \" الميزان \" أنه روى عن نافع أيضًا.\nفقول المزي: \" متأخر ... \" فيه نظر.\nوالمقصود: أن المزي صرح بأن (سالم بن غيلان) الذي روى عن (الجعد) وعنه (القواريري) هو غير (سالم بن غيلان) الذي روى عن غير (الجعد) وعنه ابن وهب وغيره، فكان ينبغي على من جاء بعده أن يميزوا بينهما؛ حتى لا يختلط الأمر، ويتميز الثقة من الواهي، وهذا ما لم يتنبه له. الحافظ المنذري، ثم الهيثمي\nفقال الأول في \" الترغيب \" (٣/ ٢٧١):\n\" رواه الطبراني بإسناد حسن \"!\nوقال الهيثمي (٨/ ٣٧):\n\" رواه الطبراني، ورجاله رجال الصحيح؛ غير سالم بن غيلان وهو ثقة\"!\nوقلده المعلقون الثلاثة على\" الترغيب \" (٣/ ٤٢٥) !\nولعل ما في إسناد البيهقي (سالم بن غيلان بن سالم) مما يرجح أنه غير (سالم بن غيلان) الثقة.\nوإن مما يؤكد أنه الضعيف الواهي؛ أنه زاد في آخر الحديث:\n\" وان كانت ذنوبهما مثل زبد البحر\".\nفإنها لم ترد في الأحاديث التي بمعناه وفيها ما هو صحيح، وقد خرجت بعضها في \" الصحيحة \" (٢٢٥، ٢٢٦، ٢٦٩٢) .","vol":"14","page":390},{"text":"<span data-type=\"title\" id=toc-6691>٦٦٦٤ </span>- (إِذَا غَضِبَ أَحَدُكُمْ وَهُوَ قَائِمٌ، فَلْيَجْلِسْ، فَإِنْ ذَهَبَ عَنْهُ الْغَضَبُ، وَإِلَّا فَلْيَضْطَجِعْ) .\nضعيف.\nأخرجه أحمد (٥/ ١٥٢): ثنا أبو معاوية: ثنا داود بن أبي هند عن أبي حرب بن أبي الأسود عن أبي ذر قال:\nكان يسقي على حوض له، فجاء قوم، فقال: أيكم يورد على أبي ذر ويحتسب شعرات من رأسه؟ فقال رجل: أنا، فجاء الرجل، فأورد عليه الحوض فدقه، وكان أبو ذر قائمًا فجلس، ثم اضطجع، فقيل له: يا أبا ذر! لم جلست ثم\nاضطجعت؟ قال: فقال: إن رسول الله ﷺ قال لنا: ... فذكره.\nقلت: وهذا إسناد ظاهره الصحة؛ فإن رجاله كلهم ثقات رجال مسلم؛ لكن له علة خفية لم أر من تنبه لها؛ ولذلك قال الحافظ العراقي في \" تخريج الإحياء \" (٣/ ١٧٤):\n\"رواه أحمد بإسناد جيد، وأبو داود، وفيه عنده انقطاع، سقط منه (أبو الأسود) \".\nقلت: وهنا تكمن العلة؛ فإن أبا داود أخرجه (٤٧٨٢)، ومن طريقه البيهقي في \" الشعب \" (٦/ ٣٠٩/ ٨٢٨٤)، وكذا البغوي في \" شرح السنة \" (١٣/١٦٢/ ٣٥٨٤)، فقال - أعني: أبا داود -: حدثنا أحمد بن حنبل: حدثنا أبو معاوية.\nقلت: فذكره دون قوله: \" عن أبي الأسود \"، فهو منقطع - كما تقدم عن العراقي -؛ لكن الحافظ المزي، وهَّم أبا داود في روايته هذه، فإنه ساق في \" تهذيبه \" (٣٣/ ٢٣٥) رواية أحمد المتصلة، ثم أشار لرواية أبي داود هذه، وقال:","vol":"14","page":391},{"text":"\" ولم يقل: \" عن أبي الأسود \"، وذلك معدود من أوهامه\".\nفأقول: ليس من السهل توهيم أبي داود لثقته وحفظه وضبطه الذي عرف به، مع احتمال أن الوهم على الإمام أحمد من أحد رواة \" مسنده \"، وبخاصة منهم: الحسن بن علي بن محمد ابن المذهب، راويه عن أبي بكر القطيعي أحمد بن جعفر بن حمدان الرأوي له عن عبد الله بن أحمد عن أبيه؛ فإنهما مع اعتماد العلماء على روايتهما إياه، فقد قال الحافظ الذهبي في آخر ترجمة (ابن المذهب): \" قلت: الظاهر من ابن المذهب أنه شيخ ليس بمتقن، وكذلك شيخه ابن مالك، ومن ثم وقع في \" المسند \" أشياء غير محكمة المتن، ولا الإسناد. والله أعلم \". وأقره الحافظ في \" اللسان \". هذا ما يتعلق بالعلة الخفية.\nوفي الإسناد علة أخرى؛ وهي الاختلاف على داود بن أبي هند، فقد أخرجه أبو داود عقب روايته عن أحمد من طريق خالد عن داود عن بكر:\nأن النبي ﷺ بعث أبا ذر بهذا الحديث. وقال أبو داود: \"وهذا أصح الحديثين \".\nيعني: أنه مرسل.\nوقد خولف (خالد) - وهو: ابن عبد الله الواسطي الطحان -؛ فقد أخرجه الديلمي في \" مسنده \" من طريق ابن أبي شيبة: حدثنا عبد الرحيم بن سليمان عن داود عن بكر عن أبي ذر. فأسنده عن أبي ذر! قال الحافظ في \" الغرائب الملتقطة \" (١/٣٥/١):\n\" قلت: بكر عن أبي ذر منقطع \".","vol":"14","page":392},{"text":"والخلاصة؛ أن مدار الحديث على داود بن أبي هند، وأنه اختلف عليه على وجوه ثلاثة:\nالأول: أبو معاوية عنه عن أبي حرب عن أبي ذر منقطعًا.\nالثاني: خالد عنه عن بكر - وهو: ابن عبد الله المزني - مرسلًا.\nالثالث: عبد الرحيم بن سليمان عنه عن بكر عن أبي ذر منقطعًا.\nقلت: ورواة هذه الوجوه عنه كلهم ثقات، وهذا يعني أن داود بن أبي هند لم يتقن إسناده، وقد وصفه بعض الحفاظ بشيء من الوهم مع اتفاقهم على توثيقه، فقال ابن حبان في \"الثقات \" (٦/ ٢٧٨):\n\" كان من خيار أهل البصرة من المتقنين في الروايات؛ إلا أنه كان يهم إذا حدث من حفظه \". وقال أحمد:\n\"كان كثير الاضطراب والخلاف \". ولذلك قال الحافظ في \" التقريب \":\n\" ثقة متقن، وكان يهم بأخرة \".\nوثمة وجه آخر من الخلاف عليه سندًا ومتنًا؛ إلا أن راويه ممن لا يوثق به، وهو إسحاق بن عبد الواحد الموصلي: ثنا خالد بن عبد الله عن داود بن أبي هند عن بكر بن عبد الله المزني عن عمران بن حصين قال: سمعت النبي ﷺ يقول:\n\" إذا غضبت؛ فاجلس \".\nأخرجه الخرائطي في \" مساوئ الأخلاق \" (١٦١/ ٣٤٢) .\nوإسحاق هذا: قال الذهبي في\" الميزان \":","vol":"14","page":393},{"text":"\" واه، قال أبو علي الحافظ: متروك \".\nهذا؛ وقد كنت ذهبت قديمًا إلى تصحيح الحديث جريًا على ظاهر إسناد أحمد، وتبعًا لمن قواه ممن سلف، والآن وقد تبينت علته، فأنا راجع عنه، وقد يعجب هذا ناسًا، ويغضب آخرين، وليس يهمني هذا ولا هذا، وانما إرضاء رب\nالعالمين، وهو ولي التوفيق.\n<span data-type=\"title\" id=toc-6692>٦٦٦٥ </span>- (من اعتذر إلى أخيه، فلم يعذر، أو يقبل عذره، كان عليه مثل خطيئة صاحب مكسٍ) .\nضعيف.\nروي من حديث جابر بن عبد الله بلفظين، هذا أحدهما؛ أخرجه الطبراني في \" المعجم الأوسط \" (٩/ ٢٩٣/ ٨٦٣٩)، والبيهقي في \" شعب الإيمان \" (٦/ ١ ٣٢ - ٢ ٣٢/ ٨٣٣٨) من طريق عبد الله بن صالح: حدثني\nالليث قال: حدثني إبراهيم بن أعين عن أبي عمرو العبدي عن أبي الزبير عنه به.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: عنعنة أبي الزبير.\nالثانية: جهالة أو ضعف أبي عمرو العبدي هذا؛ فإني لم أجد من ذكره في \" الكنى \" أو سماه. ولكن يغلب على ظني أنه المذكور في \" تهذيب الكمال \" وما تفرع عنه:\n\" عقبة بن عبد الله الأصم الرفاعي العبدي البصري، روى عن ... (فذكر جمعًا)، روى عنه إبراهيم بن أعين، و... \".","vol":"14","page":394},{"text":"ثم ساق أقوال الحفاظ فيه، وأكثرها على تضعيفه. مثل قول ابن معين وا لنسائي:\n\" ليس بثقة\". وذكر في الحاشية: أن الحافظ يعقوب الفسوي قال:\n\"ضعيف \".\nوهو الذي تبناه الحافظ الذهبي في \" الكاشف \"، والعسقلاني في \" التقريب \":\nالثالثة: إبراهيم بن أعين - وهو: العجلي البصري نزيل مصر -: قال ابن أبي حاتم (١/ ١/ ٨٧) عن أبيه:\n\"شيخ بصري، ضعيف الحديث، منكر الحديث، وقع إلى مصر \".\nوقال البخاري في \" التاريخ \" (١/ ٢٧٢/ ٨٧٥):\n\"فيه نظر في إسناده \".\nوأما ابن حبان فذكره في \" الثقات \" (٨/ ٥٧) . وفرق بينه وبين (إبراهيم ابن أعين الشيباني الرملي) . وهو الظاهر. والله تعالى أعلم.\nالرابعة: عبد الله بن صالح - وهو: كاتب الليث -: فيه ضعف معروف؛ مع كونه من شيوخ البخاري.\nومع كل هذه العلل، فقد اقتصر الهيثمي على العلة الثالثة فقال في\" المجمع \" (٨١/٨):\n\" رواه الطبراني في \" الأوسط \"، وفيه (إبراهيم بن أعين)، وهو ضعيف \".","vol":"14","page":395},{"text":"وكذا عزاه شيخه العراقي في \" تخريج الإحياء \" (٢/ ١٨٤) وقال:\n\" ... بسند ضعيف \".\nوالحديث ساقه ابن أبي حاتم في \" العلل \" (٢/ ٣١٥ - ٣١٦/ ٢٤٦١) عن أبيه هكذا: حدثنا أبو صالح كاتب الليث عن الليث عمن حدثه عن أبي الزبير عن جابر.\nفأسقط من الإسناد رجلًا، ولم يسم الآخر.\nوبهذا ينتهي الكلام على اللفظ الأول من حديث جابر.\nوأما اللفظ الآخر؛ فيرويه علي بن قتيبة الرفاعي قال: حدثنا مالك بن أنس عن أبي الزبير به، ولفظه:\n\" من اعتذر إليه فلم يقبل؛ لم يرد علي الحوض \".\nأخرجه الطبراني في \" الأ وسط \" أيضًا (٢/ ٢١/ ١٠٣٣)، وأبو القاسم الأصبهاني في \" الترغيب \" (١/ ٢٠٩/ ٤٣٧)، وقال الهيثمي:\n\" رواه الطبراني في \" الأوسط \"، وفيه علي بن قتيبة الرفاعي، وهو ضعيف \".\nقلت: حاله أسوأ مما قال؛ فقد قال ابن عدي (٥/ ٢٠٧) فيه:\n\" منكر الحديث \". ثم ساق له حديثين هذا أحدهما، ثم قال:\n\" وهذه الأحاديث باطلة عن مالك \". ونحوه قول ابن عبد البر في \" التمهيد \" (٢/٣٠٩)","vol":"14","page":396},{"text":"\" حديث غريب من حديث مالك، ولا أصل له في حديث مالك عندي \".\nوأول حديثه عند ابن عدي والأصبهاني:\n\" بروا آباءكم، تبركم أبناؤكم، وعفوا تعد نساؤكم، ومن تُنصَّل أليه فلم يقبل؛ لم يرد عليَّ الحوض \".\nوقد ذكر المنذري في \" الترغيب \" (٣/ ٢٩٣) رواية التنصل هذه عقب رواية الطبراني اللفظ الأول؛ دون أن يعزوها لأحد بقوله:\n\" وفي رواية، قال رسول الله ﷺ: من تُنُصَّل ... \".\nفأوهم أنها من رواية الطبراني، وليس كذلك.\nثم وجدت لرواية (أبي عمرو العبدي) متابعًا من الحسن بن عمارة عن أبي الزبير به.\nأخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ١٠٦/ ٢ - بغية الباحث) .\nوالحسن بن عمارة: متروك؛ فلا يفرح بمتابعته.\nوقد عزاه الحافظ في \" المطالب العالية \" إليه (٢/ ٣٩٥/ ٠ ٢٥٦)، وسكت عنه.\nوروي الحديث بإسناد فيه عنعنة ابن جريج.. عن (جودان) رفعه.\nوهو مرسل ضعيف، و(جودان): لم تثبت صحبته، وهو مجهول. وقول المنذري: إنه رواه أبو داود في \" المراسيل \" وابن ماجه بإسنادين جيدين؛ فهو من أوهامه؛ كما حققته في \" التعليق الرغيب \".","vol":"14","page":397},{"text":"<span data-type=\"title\" id=toc-6693>٦٦٦٦ </span>- (إن النميمة والحقد - وفي رواية: النميمة؛ وهو الكذب - والشتيمة والحقيبة في النار، ي النار لا يجتمعان في قلب مسلم) .\nضعيف جدًا.\nأخرجه أبو أمية الطرسوسي في \" مسند عبد الله بن عمر\" (٢٥/١٩)، والطبراني في \" المعجم الأوسط \" (٥/ ٠ ٣٣ - ٣٣١/٤٦٥٠) - والسياق له -، وا بن عدي في \" الكامل \" (٥/ ٣٨١) - والرواية الأخرى له -\nمن طريق عفير بن معدان قال: حدثنا عطاء بن أبي رباح قال: سمعت ابن عمر يقول:!.. فذكره مرفوعًا.\nذكره ابن عدي في ترجمة (عفير بن معدان) في أحاديث أخرى ساقها له، وختمها بقوله:\n\"وله غير ما ذكرت من الحديث، وعامة رواياته غير محفوظة\".\nقلت: وهو ممن اتفقوا على تضعيفه، واتهمه أبو حاتم، وتقدمت له أحاديث موضوعة تدل على حاله، فانظر على سبيل المثال رقم (٢٩٣ و٧ ٨١) . وقال الهيثمي عقب الحديث (١/ ١٠٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه - عفير بن معدان -: أجمعوا على ضعفه\".\nوأحيانًا يقول فيه: \" ضعيف جدًا \" - كما في الحديث (٢٩٣) المشار إليه آنفًا -.\nوأما تعقيب الطبراني على الحديث بقوله:\n\" لم يروه عن عطاء إلا عفير، ولا يروى عن ابن عمر إلا بهذا الإسناد \".","vol":"14","page":398},{"text":"قلت: فيرده أنه أخرجه هو في \" المعجم الكبير\" (١٢/ ٤٤٥/ ١٣٦١٥)، وكذا ابن عدي (٧/ ٢٧١) من طريق أبي فروة يزيد بن محمد بن سنان الرهاوي: حدثني أبي عن أبيه عن عطاء بن أبي رباح، قال:\nسمعت عبد الله بن عمر ... فذكره بلفظ:\n\" النميمة، والشتيمة، والحمية في النار، ولا يجتمعن في صدر مؤمن \".\nوقال ابن عدي:\n\" هذا الحديث عن عطاء غير محفوظ؛ يرويه (يزيد بن سنان) عنه \".\nقلت: ضعيف، وهو الجد، ويكنى بـ (أبي فروة) أيضًا كحفيده الذي في هذا الإسناد؛ وهو (يزيد بن محمد بن يزيد بن سنان أبو فروة الرهاوي) كما ساقه ابن أبي حاتم (٤/ ٢/ ٢٨٨)، وقال:\n\" كتب إلى أبي وإليّ \"\nولم يذكر فيه جرحًا ولا تعديلًا.\nوأورده كذلك إبن حبان في \" الثقات \"، وقال (٩/ ٢٧٦):\n\"حدثنا عنه أبو عروبة، مات سنة (٢٦٩) \".\nوأما ابنه (محمد بن يزيد بن سنان)، فقال ابن أبي حاتم:\n\" سألت أبي عنه؛ فقال: ليسَ بالمتين، هو أشد غفلة من أبيه، مع أنه كان رجلًا صالحًا لم يكن من أحلاس الحديث، صدوق يرجع إلى ستر وصلاح، وكان النفيلي يرضاه \".","vol":"14","page":399},{"text":"<span data-type=\"title\" id=toc-6694>٦٦٦٧ </span>- (إياكم والكبر، فإن الكبر يكون في الرجل وإن عليه العباءة) . (*)\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/٣٢٩/٥٤٧):\nحدثنا أحمد بن القاسم قال: حدثنا عمي عيسى بن المساور قال: حدثنا سويد ابن عبد العزيز قال: حدثنا عبد الله بن حميد قال: حدثنا طاوس عن عبد الله ابن عمر مرفوعًا. وقال:\n\" لم يروه عن طاوس إلا عبد الله بن حميد، تفرد به سويد \".\nقلت: وهو ضعيف متروك، ضعفه الجمهور، وتركه أحمد والبخاري، وذكره ابن حبان في \" الضعفاء \" (١/ ٣٥٠)، قال:\n\" كان كثير الخطأ، فاحش الوهم، يجيء في أخباره من المقلوبات أشياء؛ يتخايل إلى من سمعها أنها عملت تعمدًا، والذي عندي: تنكب ما خالف الثقات، والاحتجاج بما وافق الثقات، وهو ممن أستخير الله فيه؛ لأنه يقرب من\nالثقات \".\nوقال الذهبي في \" الميزان \":\n\" وقد هَرَتَ (أي: طعن) ابن حبان سويدًا ثم آخر شيء قال: وهو ممن أستخير الله فيه؛ لأنه يقرب من الثقات. قلت: لا، ولا كرامة؛ بل هو واه جدًا \".\nوأقول: الذي فهمته من ترجمة ابن حبان إياه بما قدم وأخر: أنه لما كان (سويد) قريبًا من الثقات في عدالته وعلمه (١)؛ استخار الله تعالى في إيراده إياه في \" الضعفاء \" بعد أن سبر حديثه، وتبين له سوء حفظه. فإذا كان كذلك؛ فتعقيب الذهبي عليه\n_________\n(*) كتب الشيخ ﵀ فوق هذا المتن: تقدم تخريجه مختصرًا برقم (٥٢٦٣) \" (الناشر) .\n(١) وصفه الذهبي في \" تاريخ الإسلام \" (١٣/ ٢٢٠) بأنه كان من كبار العلماء.","vol":"14","page":400},{"text":"بما تقدم غير وارد - فيما يبدو لي -، ولذلك لم يورده ابن حبان في \" الثقات \". والله أعلم.\nوبقية رجال الإسناد ثقات؛ غير (عبد الله بن حميد)؛ فلم أعرفه، وفي طبقته (عبد الله بن حميد بن عبيد الأنصاري)، روى عن عطاء والشعبي وغيره، وثقه ابن معين وغيره، فيحتمل أنه هو.\nوأحمد بن القاسم - هو: ابن مساور الجوهري -: من شيوخ الطبواني الثقات، وهو مترجم في \" تاريخ بغداد \" وغيره.\nوقد خفيت علة الحديت على جماعة من الحفاظ، منهم المنذري في \" الترغيب \" (٤/ ١٦/ ١١) فقال:\n\" رواه الطبراني في \" الأوسط \"، ورواته ثقات \".\nوكذا قال الهيثمي في \" المجمع \" (١٠/ ٢٢٦)، والحافظ في \" الفتح \" (١٠/٤٩١) . وهذا من الغرابة في مكان أن يخفى على هؤلاء الحفاظ حال (سويد) هذا، وهم مع الجمهور الذين ضعفوه، أما المنذري فقد ساق له حديثًا في حق الزوج على الزوجة، ووثق رواته - كما فعل في هذا -؛ لكنه استثنى فقال:\n\" إلا سويد بن عبد العزيز \". وضعفه في آخرالكتاب. وقد مضى تخريجه برقم (٥٣٤١) .\nوأما الهيثمي فقال:\n\" متروك ... \" إلى آخر كلامه المذكور هناك.\nوأما الحافظ فقال في \" التقريب \":","vol":"14","page":401},{"text":"\"ضعيف \".\nويدور في خلدي أن سبب اجتماع هؤلاء الحفاظ على هذا الخطأ إنما هو العجلة في التخريج، يهم الأول - لسبب أو آخر -؛ فيتبعه من بعده دون أن يجتهد، أو أن يتمكن من الرجوع إلى سند الحديث والنظر فيه، وقد بلوت هذا كثيرًا في الهيثمي؛ يتبع المنذري في التخريج والتعليل!\nوقد يكون السبب بالنسبة لغير هؤلاء الحفاظ إنما هو عدم استطاعته الرجوع إلى المصدر الذي وثقوا رجاله، أو صححوا إسناده، وهذا مما لا ينجو منه باحث، ويقع لي كثيرًا، أو يكون السبب الجهل بعلم الجرح والتعديل، والتصحيح والتضعيف، وهذه ظاهرة في هذا العصر في كثير من الطلاب والكتاب ممن يدّعون التحقيق؛ كالمعلقين الثلاثة على \" الترغيب \"، فإنهم يصححون ويحسنون ويضعفون بدون علم، حتى وبدون تقليد، فتأمل قولهم في تعليقهم على هذا الحديث:\n\" حسن، رواه (كذا!) الهيثمي في \" مجمع الزوائد \" (١٠/ ٢٢٦): رواه الطبراني في \" الأوسط \"، ورجاله ثقات \".\nفتأمل كيف استلزموا من ثقة رجاله أنه حسن! وهو غير لازم؛ لما هو معلوم أنه قد يكون في السند علة قادحة تمنع من تحسينه. وهذا [لو] سلمنا بثقة رجاله، فكيف وفيه ذاك الضعيف؟! فوقعوا في مصيبتين؛ إحداهما: التقليد.\nوالأخرى: التكلم بغير علم! والله المستعان.\nوقد غفل الهيثمي عن هذا (المتروك) في حديث آخر؛ فأخذ يعله بشيخ له ضعيف، فرأيت تخريجه، وهو الآتي:","vol":"14","page":402},{"text":"<span data-type=\"title\" id=toc-6695>٦٦٦٨ </span>- (أعطيت قوة أربعين في البطش والنكاح، وما من مؤمن إلا أعطي قوة عشرة، وجعلت الشهوة على عشرة أجزاء، وجعلت تسعة أجزاء منها في النساء، وواحدة في الرجال، ولولا ما ألقي عليهن من الحياء مع شهواتهن، لكان لكل رجل تسع نسوة مغتلمات) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/ ٣٣٩/ ٥٧١) من طريق عيسى بن المساور قال: حدثنا سويد بن عبد العزيزعن المغيرة بن قيس عن عمرو بن شعيب عن أبيه عن جده مرفوعًا. وقال في جملة أحاديث ساقها عن\nسويد عن المغيرة:\n\" لم يرو هذه الأحاديث عن المغيرة الا سويد بن عبد العزيز\".\nقلت: وهو متروك؛ كما تقدم بيانه في الحديث الذي قبله عن بعض الحفاظ المتقدمين، وعن الهيثمي أيضًا، ويظهر أنه نسي ذلك؛ فأعله بشيخه فقال (٤/٢٩٣):\n\" رواه الطبراني في \" الأوسط \"، وفيه المغيرة بن قيس، وهو ضعيف\".\nقلت: قال ابن أبي حاتم عن أبيه:\n\" منكر الحديث\" (١) .\nوذكره ابن حبان في \" الثقات \" (٩/ ١٦٨) .\nقلت: فكان الأولى إعلاله بـ (سويد)؛ لشدة ضعفه، أو يعل به أيضًا على الأقل. واكتفى العراقي بقوله في \" تخريج الإحياء \" (٢/ ٣٨٠):\n_________\n(١) مضى له حديث في المجلد الثاني برقم (٦٤٧) .","vol":"14","page":403},{"text":"\" ... وسنده ضعيف\".\nوقد روي الطرف الأول من الحديث بلفظ:\n\" فضلت على الناس بأربع: بالسخاء، والشجاعة، وكثرة الجماع، وشدة البطش \".\nوحكم الذهبي ببطلانه، وتقدم الكشف عن علته في المجلد الرابع برقم (١٥٩٧) .\n<span data-type=\"title\" id=toc-6696>٦٦٦٩ </span>- (ثلاث هن أصل كل خطيئة فاتقوهن. وثلاث إذا ذكرن فأمسكوا. إياكم والكبر، فإن إبليس إنما منعه الكبر أن يسجد لآدم. وإياكم والحرص، فإن آدم إنما حمله الحرص على أكل الشجرة. وإياكم والحسد، فإن ابني آدم إنما قتلَ أحدهما صاحبه حسدًا، فهن أصل كل خطيئة، فاتقوهن واحذروهن. والثلاث: إذا ذكر القدر فأمسكوا، وإذا ذكر النجوم، فأمسكوا، وإذا ذكر أصحابي فأمسكوا) .\nضعيف جدًا.\nأخرجه الأصبهاني في \" الترغيب \" (١/ ٢٧٢/ ٢ ٠ ٦ و٢/٩٥٧/ ٢٣٣٣) من طريق ابن وهب قال: حدثني الحارث بن نبهان عن أبي معبد (وفي الموضع الآخر: ابن معبد) عن أبي قلابة عن ابن مسعود ﵁ مرفوعًا.","vol":"14","page":404},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته الحارث هذا؛ قال البخاري والنسائي وأبو حاتم:\n\" منكر الحديث\". ولهذا قال الذهبي في \" المغني \":\n\"ضعفوه جدًا \".\nوشيخه أبو معبد - أو: ابن معبد -: لم أعرفه.\nثم رأيت الحديث في \" تاريخ دمشق \" (١٤/ ٣٠٩) من طريق آخر عن الحارث بن شهاب (كذا) عن معبد عن أبي قلابة به مختصرًا، وقال:\n\" الصواب: الحارث بن نبهان، والنضر بن معبد أبو قحذم \".\nثم رواه ابن عساكر من طريق الأصبهاني المذكور، وفيه \" الحارث بن نبهان عن ابن معبد ... \".\nوبذلك انكشفت لي علة أخرى، وهي: أن (النضر بن معبد) ضعيف جدًا، وأن أبا قلابة لم يسمع من ابن مسعود؛ كما كنت ذكرت ذلك في \" الصحيحة \" (رقم ٣٤)، فقد خرجت فيه الجملة الأخيرة من حديث الترجمة:\n\" إذا ذكر القدر؛ فأمسكوا ... \" إلخ.\nقويته فيه؛ لأن هذا القدر له طريق أخرى عن ابن مسعود خير من هذه، ولشواهد يقوي بعضها بعضًا خرجتها هناك.\n<span data-type=\"title\" id=toc-6697>٦٦٧٠ </span>- (ذُو الوجهينِ في الدنيا يأتي يوم القيامةِ وله وجهانِ من نار) .\nموضع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٥١ ١ - ٥٢ ١/ ٦٢٧٤) من طريق خالد بن يزيد العمري قال: حدثنا سعيد بن مسلم بن بانك عن سعيد","vol":"14","page":405},{"text":"ابن أبي أويس عن ابن كعب عن سعد بن أبي وقاص مرفوعًا. وقال:\n\" لا يروى عن سعد إلا بهذا الإسناد، تفرد به خالد بن \"يزيد العمري\".\nقلت: وهو كذاب - كما تقدم مرارًا -، وبه أعله الهيثمي (٨/ ٩٥)، واكتفى المنذري في \" الترغيب \" (٤/ ٣٥/ ٣) بالإشارة إلى تضعيفه!\n<span data-type=\"title\" id=toc-6698>٦٦٧١ </span>- (ألينُ هذا الدين: شهادة أن لا إله إلا الله وأن محمدًا رسول الله، وأشدُّه - أخا العالية! - الأمانة، إنه لا دين لمن لا أمانة له، ولا صلاة، ولا زكاة.\nيا أخا العالية! إنه من أصاب مالًا من حرام، فلبس جلبابًا - يعني:\nقميصًا -، لم تقبل صلاته حتى ينحي ذلك الجلباب عنه، إن الله ﵎ أكرم وأجل - يا أخا العالية! - من أن يتقبل عمل رجل أو صلاته، وعليه جلباب من حرام) .\nمنكر جدًا.\nأخرجه البزار في \" البحر الزخار \" (٣/ ٦١/ ٨١٩/ ١)، ومن طريقه الشجري في \" الأمالي \" (١/ ٣٨ - ٣٩) - قال: حدثنا عبد الله بن سعيد قال: نا أبو عبد الرحمن بن منصور - قال أبو سعيد: سألت رجلًا من قومه عن\nاسمه؛ فقال: (النضر) - قال: نا أبو الجنوب قال: نا علي قال:\nكنا جلوسًا مع رسول الله ﷺ. فطلع علينا رجل من أهل العالية، فقال: يا رسول الله! أخبرني بأشد شيء في هذا الدين وألينه. قال:\n\" ألينه شهادة ... \" الحديث. وقال:","vol":"14","page":406},{"text":"\"لا نعلم له إسنادًا إلا هذا، وأبو الجنوب فلا نعلم أسند عنه إلا النضر بن منصور\".\nقلت: كذا قال! وقد روى عنه أيضًا عبد الله بن عبد الله الرازي -؛ كما في \" التهذيب \" -؛ لكن قال ابن أبي حاتم عن أبيه (٣/ ٣١٣/ ١٧٤٣):\n\" ضعيف الحديث، وهو مثل أصبغ بن نباتة، وأبي سعيد (عقيصا)، متقاربان في الضعف، ولا يشتغل به،.\nوهو راوي حديث: \" طلحة والزبير جاراي في الجنة \".\nواستغربه الترمذي، وتقدم الكلام عليه برقم (١ ٢٣١، ٦٤١٧) .\nوالنضر بن منصور مثله في الضعف، أو أسوأ؛ فقد قال فيه البخاري وابن معين:\n\" منكر الحديث \". وقال النسائي:\n\" ليس بثقة \". وقال ابن حبان في \" الضعفاء \" (٣/ ٥٠):\n\" منكر الحديث جدًا، لا يجوز الاعتبار بحديثه، ولا الاحتجاج به؛ لما فيه من غلبة المناكير \".\nثم تناقض؛ فذكره في \" الثقات \" أيضًا ولم يسم أباه، وقال (٧/ ٥٣٤):\n\" يخطئ \"!\nوالحديث قال المنذري في \" الترغيب \" (٣/ ١٣/ ٩):","vol":"14","page":407},{"text":"\" رواه البزار، وفيه نكارة \".\nواقتصر الهيثمي في \" المجمع \" (١٠/ ٢٩٢) على إعلاله بقوله:\n\" وفيه أبو الجنوب، وهو ضعيف \".\nوقلده المعلقون الثلاثة على \" الترغيب \" (٢/ ٥٣٥) !\nولا بد لي هنا من التنبيه على أن قوله في الحديث:\n\" لا دين لمن لا أمانة له \".\nهو طرف حديث صحيح عن أنس بن مالك ﵁ مرفوعًا. وهو مخرج من طرق عنه في \" المشكاة \" (رقم ٣٥)، و\" الروض النضير \" رقم (٥٦٩)، وأحدها في \" صحيح ابن حبان \" (٤٧ - موارد) .\nوزيادة: \" ولا صلاة له \"؛ صحت عن أبي الدرداء موقوفًا عليه عند ابن نصر في \" قدر الصلاة \" (ق ٢٤٢/ ١)، وابن عبد البر في \" التمهيد \" (١/ ...) .\n<span data-type=\"title\" id=toc-6699>٦٦٧٢ </span>- (إن أسرع صدقة تصعد إلى السماء: أن يصنع الرجل طعامًا طيبًا، ثم يدعو إليه ناسًا من إخوانه) .\nضعيف.\nأخرجه ابن أبي الدنيا في \" الإخوان \" (٢٣١/ ١٩٨) من طريق هشيم عن عبد الرحمن بن يحيى عن حبان بن أبي جبلة قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف مرسل؛ فيه علل:","vol":"14","page":408},{"text":"الأولى: الإرسال: فإن حبان هذا تابعي يروي عن العبادلة، ووثقه ابن حبان (٤/ ١٨١) ومخيره. ولذلك فما أحسن السيوطي حين عزاه إلى ابن أبي الدنيا عنه دون أن يقيده بقوله: \" مرسلًا \" - كما هي عادته في مثله؛ كما كنت نبهت عليه في التعليق على \" ضعيف الجامع الصغير وزيادته \" (٢/ ٢٩/١٣٨٦ - الطبعة الأولى الشرعية) -، وكذلك أطلق العزو إليه في \" الجامع الكبير \" (١/٢٢٤)، وسقط منهما كلمة (تصعد) .\nالثانية: (عبد الرحمن بن يحيى): فإنه مجهول الحال، ويقال فيه: (يحيى ابن عبد الرحمن)، ذكره البخاري في \" التاريخ \" (٤/ ٢/ ٢٩٠) على الوجهين، وذكره ابن أبي حاتم (٢/ ٢/ ٣٠٢) على الوجه الأول، ولم يذكرا فيه جرحًا ولا تعديلًا. وأما ابن حبان فذكره في \" الثقات \" (٧/ ٦٠٩) على الوجه الآخر المقلوب (يحيى بن عبد الرحمن)، وكلهم كنوه بـ (أبي شيبة) .\nثم رأيت أنه وثقه غيره أيضًا؛ فهو صدوق - كما ذكرت في \" تيسير الانتفاع \" -.\nوالعلة الثالثة: عنعنة (هشيم) .\n<span data-type=\"title\" id=toc-6700>٦٦٧٣ </span>- (يتكلم رجل بعد الموت [من خير التابعين]) .\nمنكر مرفوعًا.\nأخرجه أبو نعيم في \" الحلية \" (٤/ ٣٦٧ - ٣٦٨)، ومن طريقه الذهبي في \" سير أعلام النبلاء \" (٤/ ٣٦١ - ٣٦٢) بسنده عن جعفر بن محمد بن رباح الأشجعي: حدثني أبي عن عبيدة عن عبد الملك بن عُميرعن\nربعي بن خِراش قال:\nكنا أربع إخوة، وكان الربيع أخونا أكثر صلاة، وأكثر صيامًا في الهواجر، وأنه","vol":"14","page":409},{"text":"توفي، فبينا نحن حوله - وقد بعثنا من يبتاع لنا كفنًا -؛ إذ كشف الثوب عن وجهه\nفقال:\nالسلام عليكم!\nفقال القوم: وعليكم السلام يا أخا بني عبس! أبعد الموت؟\nقال: نعم؛ إني لقيت ربي ﷿ بعدكم، فلقيت ربًا غير غضبان، واستقبلني بروح وريحان وإستبرق، ألا وان أبا القاسم ينتظر الصلاة عليَّ، فعجلوني ولا تؤخروني. ثم كان بمنزلة حصاة رمي بها في طست.\nفنمي الحديث إلى عائشة رضي الله تعالى عنها فقالت: أما إني سمعت رسول الله ﷺ يقول: ... فذكره. وقال أبو نعيم:\n\"هذا حديث مشهور، رواه عن عبد الملك جماعة، منهم: إسماعيل بن أبي خالد، وزيد بن أبي أنيسة، والثوري، وابن عيينة، وحفص بن عمر، والمسعودي، ولم يرفعه أحد إلا عبيدة بن حميد عن عبد الملك، ورواه المسعودي نحوه في\nالرفع\". وأقره الذهبي.\nقلت: عبيدة بن حميد ثقة من رجال البخاري، لكن السند إليه لا يصح؛ فإن (جعفر بن محمد بن رباح) وأباه لا يعرفان في شيء من كتب الرجال التي عندي. يضاف إلى ذلك أنهما زادا الرفع على أولئك الثقات الذين سماهم أبو نعيم آنفًا، وكذلك رواه آخرون - كما يأتي النقل في ذلك - عن علي بن المديني عقب ذكر القصة من طريق ابن عيينة موقوفًا! دون ذكر حديث الترجمة.\nوأما حديث المسعودي! فهو مع كونه كان أختلط، ومخالفًا أيضًا لمن ذكرنا من","vol":"14","page":410},{"text":"الثقات؛ فليس حديثه صحيحًا في الرفع، يرويه عاصم بن علي قال: ثنا المسعودي عن عبد الملك بن عمير به نحوه، وفيه:\n\" فما شبهت خروج نفسه إلا كحصاة ألقيت في ماء فرسبت، فذكر ذلك لعائشة فصدقت بذلك، وقالت:\nقد كنا نتحدث أن رجلًا من هذه الأمة يتكلم بعد موته. قال: وكان أقومنا في الليلة الباردة، وأصومنا في اليوم الحارة\". أخرجه أبو نعيم أيضًا.\nوعاصم بن علي - وهو: الواسطي -: فيه ضعف مع كونه من رجال البخاري؛ لكن تابعه إسحاق بن يوسف الأزرق عن المسعودي به؛ إلا أنه قال: \" قال: فذكرت ذلك لعائشة، فقالت: قد بلغنا أنه سيكون في هذه الأمة\nرجل يتكلم بعد موته \".\nأخرجه البيهقي في \" دلائل النبوة \" (٦/ ٤٥٤ - ٤٥٥) .\nوإسحاق هذا؛ ثقة من رجال الشيخين؛ فالعلة المسعودي.\nوكذلك رواه يزيد بن هارون عن المسعودي به عن عائشة، باختصار القصة.\nأخرجه ابن أبي الدنيا في \" من عاش بعد الموت \" (٢١/ ١٠) .\nثم رواه (رقم ١١)، ومن طريقه البيهقي (٤٥٥) عن خالد بن نافع: أخبرنا علي بن عبيد الله الغطفاني وحفص بن يزيد قالا:\nبلغنا أن ابن خراش كان حلف أن لا يضحك أبدًا، حتى يعلم هو في الجنة أن","vol":"14","page":411},{"text":"في النار، فمكث كذلك لا يضحكه أحد، فضحك حين مات ... فذكر نحو حديث عبد الملك بن عمير؛ غيرأنه قال:\nفبلغ ذلك عائشة، فقالت: صدق أخو بني عبس ﵀؛ سمعت رسول الله ﷺ يقول: ... فذكره بالزيادة.\nقلت: وهذا إسناد واه؛ حفص بن يزيد: مجهول؛ ذكره ابن أبي حاتم برواية خالد بن نافع الأشعري، ولم يذكر فيه شيئًا.\nوخالد بن نافع: ضعيف الحديث كما قال أبو زرعة، ونحوه قول أبي حاتم:\n\" ليس بقوي، يكتب حديثه \". وانظر \" اللسان \".\nوعلي بن عبيد الله الغطفاني: لم أجد له ترجمة؛ فهو في عداد المجهولين.\nوأما طريق سفيان بن عيينة الموقوفة؛ فقد أخرجها ابن أبي الدنيا (رقم ٩)، ومن طريقه أبو نعيم عن حفص بن عمر وابن سعد في \" الطبقات \" (٦/ ١٥٠)، والبيهقي في \" الدلائل \" (٦/ ٤٥٤) عن إسماعيل بن أبي خالد وابن عبد البر في \" الاستيعاب \" (ترجمة زيد بن خارجة) من طريق علي بن المديني، ثلاثتهم عن ابن عيينة قال: سمعت عبد الملك بن عمير يقول: حدثني ربعي بن خراش قال:\nمات أخ لي كان أطولنا صلاة، وأصومنا في اليوم الحار، فسجيناه، وجلسنا عنده، فبينما نحن كذلك؛ إذ كشف عن وجهه ثم قال:\nالسلام عليكم! قلت: سبحان الله! أبعد الموت؟ قال:\nإني لقيت ربي، فتلقاني بروح وريحان، ورب غير غضبان، وكساني ثيابًا خضرًا من سندس وإستبرق، أسرعوا بي إلى رسول الله ﷺ؛ فإنه قد أقسم أن لا","vol":"14","page":412},{"text":"يبرح حتى أدركه أو آتيه، وإن الأمر أهون مما تذهبون إليه؛ فلا تغتروا.\nثم والله! كأنما كانت نفسه حصاة فألقيت في طست. وقال ابن عبد البر:\n\" قال علي: وقد روى هذا الحديث عن عبد الملك بن عمير غير واحد، منهم جرير بن عبد الحميد، وزكريا بن يحيى بن عمارة. قال علي: ورواه عن ربعي بن خراش حميد بن هلال، كما رواه عبد الملك بن عمير، ورواه عن حميد بن هلال:\nأيوب السختياني، وعبد الله بن عون\". وذكر علي الأحاديث عنهم كلهم \". وقال البيهقي عقبه:\n\"هذا إسناد صحيح، لا يشك حديثيُّ في صحته \".\nثم أخرجه ابن سعد وابن حبان في \" الثقات \" (٤ / ٣٢٦ -٢٢٧) من طريقين آخرين عن عبد الملك بن عمير به.\nوبالجملة؛ فالقصة صحيحة بلا شك، والله على كل شيء قدير.\nوأما ما رواه البيهقي من طريق إبراهيم بن الحسن التغلبي: حدثنا شريك عن منصور عن ربعي قال: ... فذكر القصة مختصرة، وفيه:\n\" قال: فذكر لعائشة، قالت: صدق ربعي، سمعت رسول الله ﷺ يقول:\n\"من أمتي من يتكلم بعد الموت \".\nفهو منكر أيضًا، والعلة من شريك - وهو: ابن عبد الله القاضي -؛ وقد ضعف من قبل حفظه؛ فلا تقبل زيادته على \" الثقات \".\nوإبراهيم بن الحسن التغلبي؛ روى عنه جمع [من] الثقات، وقال أبو حاتم:","vol":"14","page":413},{"text":"\" شيخ \". وذكره ابن حبان في \" الثقات \" (٨/ ٨٠) .\n<span data-type=\"title\" id=toc-6701>٦٦٧٤ </span>- (من أتى كاهنًا، فسأله عن شيءٍ؛ حُجِبت عنه التوبة أربعين ليلة، فإن صدّقه بما قال؛ كفر) .\nضعيف جدًا بهذا السياق.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/\n٦٩/ ١٦٩) من طريق سليمان بن أحمد الواسطي: ثنا يحيى بن [أبي] الحجاج: ثنا عيسى بن سنان عن أبي بكربن بشيرقال: سمعت وائلة بن الأسقع مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بالعلل:\nالأولى: أبو بكر بن بشير: مجهول، ذكره البخاري وابن أبي حاتم وابن حبان في \"الثقات \" (٥/ ٥٨٦) من رواية مجهول آخر عنه؛ وهو: عبد الملك بن أبي\nجميلة، وتقدم حديثهما برقم (٥٧٩٧) .\nالثانية والثالثة: عيسى بن سنان، ويحيى بن أبي الحجاج: كلاهما ليّن الحديث - كما قال الحافظ في\" التقريب \" -.\nالرابعة: سليمان بن أحمد الواسطي: كذبه يحيى، وقال البخاري:\n\" فيه نظر \". وبه أعله الهيثمي فقال (٥/ ١١٨):\n\"وهو متروك \".\nوالحديث قد صح عن أبي هريرة وغيره بنحوه؛ دون ذكر التوبة. فانظر","vol":"14","page":414},{"text":"\" الترغيب \" (٤/ ٥٢ - ٥٣) .\n<span data-type=\"title\" id=toc-6702>٦٦٨٥ </span>- (*) - (من رمانا بالليل؛ فليسَ منّا، ومن رقد على سطح لا جدار له فمات؛ فدمه هدر)\nضعيف جدًا بالشطر الثاني.\nأخرجه الطبراني في \" المعجم الكبير\" (١٣/٨٧/ ٢١٧) من طريق محمد بن أبي رجاء العَبّاداني قال: ثنا سلمة بن رجاء عن يزيد بن عياض عن صفوان بن سليم عن عبد الله بن جعفرمرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ يزيد بن عياض؛ قال النسائي وغيره:\n\" متروك \". وكذبه مالك وغيره. وبه أعله الهيثمي (٨/ ٩٩) .\nوسائر رجاله ثقات؛ غير محمد بن أبي رجاء العباداني، ذكره المزي في الرواة عن (سلمة بن رجاء) من \"التهذيب \"، وقد ذكره ابن حبان في \" الثقات \" (٩/١٢٠) برواية شيخه عبد الله بن قحطبة عنه.\nو(العبّاداني): بفتح العين المهملة وتشديد الباء الموحدة، والدال المهملة نسبة إلى (عبّادان)، بُليدة بنواحي البصرة في وسط البحر؛ كما في \" الأنساب \"، ولم يذكر فيها ابن أبي رجاء هذا. وفي \" تاريخ بغداد \" (٥/ ٢٧٥):\n\" محمد بن أبي رجاء الخراساني، ولي القضاء ببغداد أيام المأمون، وهو من أصحاب أبي يوسف القاضي ... \".\nوذكر أن وفاته كانت سنة (٢٠٧) . وفيها ذكره الذهبي في \"تاريخ الإسلام \" (١٤/ ٣٥١ - ٣٥٢)، وقال:\n_________\n(*) كذا الترقيم في أصل الشيخ ﵀، قَفَزَ في عشرة أرقام. (الناشر) .","vol":"14","page":415},{"text":"\" لا أعرفه \".\nفيحتمل أن يكون هو العبّاداني؛ فإنه من طبقته. والله أعلم.\nوالشطر الأول من الحديث قد صح من حديث ابن عباس وغيره، وهو مخرج في \" الصحيحة \" (٢٣٣٩) .\n<span data-type=\"title\" id=toc-6703>٦٦٨٦ </span>- (يخرج المهديُّ وعلى رأسه ملك ينادي: إن هذا المهديُّ؛ فاتبعوه) .\nموضوع.\nأخرجه الطبراني في \" مسند الشاميين \" (٢/ ٧١ - ٧٢/٩٣٧)، ومن طريقه الخطيب في \" تلخيص المتشابه في الرسم\" (١/ ٤١٧/ ٦٦٠) قال:\nحدثنا إبراهيم بن محمد بن عرق الحمصي: ثنا عبد الوهاب بن الضحاك: ثنا إسماعيل بن عياش عن صفوان بن عمرو عن عبد الرحمن بن جببر ببن نفير عن كثيربن مرة عن عبد الله بن عمرو مرفوعًا.\nوأخرجه ابن عدي في \" الكامل \" (٥/ ٢٩٥ - ٢٩٦) من طريقين آخرين عن عبد الوهاب بن الضحاك به؛ إلا أنه قال:\n\" وعلى رأسه عمامة فيها مناد ينادي ... \".\nقلت: وهذا موضوع، آفته عبد الوهاب بن الضحاك؛ قال الذهبي في\" الميزان \":\n\" كذبه أبو حاتم وقال النسائي وغيره: متروك. وقال الدارقطني: منكر الحديث. وقال البخاري: عنده عجائب \".\nثم ساق له أحاديث مما أنكر عليه، هذا أحدها، وقال:","vol":"14","page":416},{"text":"\" إنه من أوابده \"! ثم ساق له حديثًا آخر بالسند نفسه، وقال:\n\" إنه من بلاياه \". وقد مضى تخريجه برقم (٣٠٣٤) .\nوالحديث عزاه السيوطي في رسالته \" العرف الوردي في أخبار المهدي \" (٢/٢١٧ - الحاوي للفتاوى) للحاكم وأبي نعيم أيضًا.\n(تنبيه): إبراهيم هذا شيخ الطبراني أورده الذهبي في \" الميزان \"، وتبعه الحافظ في\" اللسان \" فقال:\n\" إبراهيم بن محمد الحمصي. شيخ للطبراني غير معتمد، قال: حدثنا عبد الوهاب بن نجدة: حدثنا إسماعيل بن عياش عن صفوان عن عبد الرحمن بن\nجبير عن كثير بن مرة عن ابن عمر (كذا) مرفوعًا: \" يخرج المهدي ... \" (الحديث)؛ فالمعروف بهذا الحديث هو عبد الوهاب بن الضحاك ... لا ابن نجدة \".\nفأقول: نعم؛ هذا هو المعروف - كما رأيت في التخريج -، لكن غمزه لإبراهيم بأنه ذكر: (عبد الوهاب بن نجدة) ... مكان: (عبد الوهاب بن الضحاك) في رواية الطبراني عنه، يخالف ما في \" مسند الشاميين \" للطبراني، كما يخالف رواية الخطيب عنه - كما تقدم -؛ فأخشى أن يكون قد وهم الذهبي على الطبراني أو على\nشيخه إبراهيم، ومن الظاهر أنه لم يعرفه، وقد روى له في \" المعجم الأوسط \" (٣/١٧٦ - ١٨٣) قرابة عشرين حديثًا، وسماه في أحدها - في مكان آخر منه رقم (٢٩٨١) -: (إبراهيم بن الحارث بن محمد بن عبد الرحمن بن عرق الحمصي)؛ فتبين أن (عرق) جده الأعلى. وهذه فائدة تستدرك على \" الإكمال \" (٧/ ٢١)\nوفروعه؛ مثل \" التبصير \" لابن حجر (٣/ ١٤٤)، و\" التوضيح \" لابن ناصر الدين، بل إن هذا فرق بينهما، وجعلهما شيخين للطبراني - لما قدمته آنفًا -.","vol":"14","page":417},{"text":"والغريب أن الحافظ ابن عساكر لم يذكره في \" تاريخ دمشق \". والله أعلم.\nومن الأحاديث التي رواها الطبراني في \" الأوسط \" عنه (٣/ ١٨٢ - ١٨٣/١٣٧٥)، وحسن إسناده المنذري ثم الهيثمي قوله بين:\n\" إن لكل شيء سيدًا، وإن سيد المجالس قُبالة القبلة\".\nومقتضى التحسين المذكور أنهم مشوا حديث إبراهيم هذا. ولذلك كنت خرجت حديثه في\" الصحيحة \" (٢٦٤٥)، وذكرت له شاهدًا ولكنه ضعيف جدًا، وآخر خير منه؛ فهو بمجموع ذلك على الأقل حسن. والله أعلم.\n<span data-type=\"title\" id=toc-6704>٦٦٨٧ </span>- (لا تصحبُ الملائكةُ رِفقة فيها جلدُ نمر) .\nمنكر.\nأخرجه أبو داود في \" سننه \" (٤١٣٠) من طريق أبي داود: حدثنا عمران عن قتادة عن زرارة عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد حسن، رجاله ثقات رجال مسلم؛ غير (عمران) - وهو: ابن داور القطان البصري -: مختلف فيه، قال الذهبي في \"المغني \":\n\"صدوق، ضعفه يحيى والنسائي \".\nونحوه - بل وأبين منه - قول الحافظ في \" التقريب \":\n\" صدوق يهم \".\nقلت: فمثله يحسن حديثه، وعلى ذلك جريت في كثير من الأحاديث، ومنها هذا؛ فقد حسنته قديمًا في بعض المختصرات، مثل تعليقي على\" المشكاة \".\nوما كان كذلك من الأحاديث والرواة، فحديثه معرض للنقد، إذا ما خولف","vol":"14","page":418},{"text":"من ثقة ضابط، وقد انكشفت لي - بفضل الله - المخالفة؛ فقد قال معاذ بن هشام:\nثنا أبي عن قتادة بلفظ:\n\" ... جرس \".. مكان: \" جلد نمر\".\nرواه أحمد، وهو مخرج في \" الصحيحة \" (١٨٧٣) .\nوتوبع معاذ بن هشام: فقال ابن أبي شيبة في \" المصنف \" (١٢/ ٢٢٩/١٢٦٤٣): حدثنا وكيع قال: ثنا هشام الدستوائي عن قتادة به؛ إلا أنه أوقفه على أبي هريرة، ولا يضر، فقد رفعه معاذ عن أبيه؛ فهو به أعرف وألصق، ولا سيما وقد صح من طرق أخرى عن أبي هريرة وغيره مرفوعًا عن النبي ﷺ - كما تراه في\nالمصدر المذكور أنفًا -.\nوالمقصود أن ذكر \" جلد نمر \" في الحديث من أوهام عمران القطان التي أشار إليها الحافظ في كلمته المتقدمة، وعلى ذلك؛ فهو لفظ منكر أو شاذ. والله أعلم.\n<span data-type=\"title\" id=toc-6705>٦٦٨٨ </span>- (ما من راكب يخلو في مسيرهِ بالله وذِكره؛ إلا ردفه ملك، ولا يخلو بشِعر ونحوه؛ إلا ردفه شيطان) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (١٧/ ٣٢٤/ ٨٩٥) من طريق عبد الله بن صالح: حدثني ابن لهيعة عن يزيد بن أبي حبيب عن عبد الله ابن شراحيل قال: سمعت عقبة بن عامر يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ ليس فيه دون الصحابي،،من المذكورين ثقة غير يزيد بن أبي حبيب.","vol":"14","page":419},{"text":"أما عبد الله بن شراحيل فهو غير معروف في شيء من كتب الرجال، حتى إن الحافظ المزي لم يذكره في الرواة عن (عقبة)، ولا فيمن روى عنه يزيد بن أبي حبيب، والطبراني نفسه لم يذكر تحت ترجمته غير هذا الحديث. وهذا يدل على أنه مجهول لا يعرف.\nوأما ابن لهيعة وعبد الله بن صالح فهما معروفان بالضعف، إلا في بعض الأحوال المعروفة عند العلماء، ولا شيء من ذلك هنا، فإن تعجب؛ فاعجب من قول المنذري في \" الترغيب \" (٤/ ٦٧/ ٤)، ومتابعة الهيثمي إياه (٠ ١/ ١٣١):\n\" رواه الطبراني بإسناد حسن \"!\nوأما تقليد المعلقين الثلاثة لهما في طبعتهم لـ \" الترغيب \" (٣/ ٦٥٧) فلا عجب؛ لأنهم ليسوا من أهل هذا العلم بل هم من المعتدين عليه، ككثير من الطلبة الناشئين المغرورين بما عندهم من ثقافة مزجاة. والله المستعان.\n<span data-type=\"title\" id=toc-6706>٦٦٨٩ </span>- (من سره أن يسبق الدائب المجتهد؛ فليكف عن الذنوب) .\nضعيف جدًا.\nأخرجه أبو يعلى في \" مسنده \" (٨/ ٦١ ٣/ ٤٩٥٠)، وأبو نعيم في \" أخبار أصبهان \" (٢/ ١١٦) من طريقين عن علي بن مسهر عن يوسف بن ميمون عن عطاء عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيفا جدًا؛ يوسف بن ميمون - هو: الصباغ -؛ ضعفه أحمد وغيره. وقال ابن أبي حاتم.\n\" سئل أبي عنه؟ فقال: ليس بالقوي، منكر الحديث جدًا، ضعيف \". وقال ابن حبان (٣/ ١٣٤):","vol":"14","page":420},{"text":"\" فاحش الخطأ، كثير الوهم، يروي عن الثقات ما لا يشبه حديث الأثبات\".\nوقال المنذري في \" الترغيب \" (٤/ ٧٣):\n\" رواه أبو يعلى، ورواته رواة \" الصحيح \" إلا يوسف بن ميمون \".\nونحوه في \" مجمع الهيثمي \"؛ إلا أنه قال (١٠/ ٢٠٠):\n\" ... وفيه يوسف بن ميمون، وثقه ابن حبان، وضعفه الجمهور، وبقية رجاله رجال\n(الصحيح) \".\nوتعقبه المعلقون الثلاثة بقولهم (٤/ ٧):\n\" قلنا (!): فيه أيضًاسويد بن سعيد: ضعيف \".\nقلت: وصورة هذا الاستدراك منهم دليل من الأدلة الكثيرة على أنهم لا يفقهون من هذا العلم شيئًا؛ لأن (سويدًا) هذا من رجال مسلم في \" صحيحه \"؛ فكان حق الاستدراك أن يقال: \" نعم؛ لكن سويد بن سعيد، مع كونه من رجال \" الصحيح \"، إلا أنه ضعيف \"، أو نحو ذلك مما يجمع بين تصويب قولهما، والاستدراك الحق عليهما. والأحسن في مثل هذا الاستدراك أن يبين سبب الضعف، وهو أنه كان يتلقن - كما قال الحافظ ابن حجر وغيره -.\nهذا من جهة.\nومن جهة أخرى: فلا فائدة من هذا التضعيف؛ لأن (سويدًا) متابع عند أبي نعيم، وقد أشرت إلى ذلك بقولي في التخريج: \" من طريقين \". لكن خفاء هذا على أولئك الثلاثة ليس فيه غرابة؛ لأنهم مجرد نقلة!","vol":"14","page":421},{"text":"<span data-type=\"title\" id=toc-6707>٦٦٩٠ </span>- (كانت قريتان إحداهما صالحة، والاخرى ظالمة، فخرج رجل من القرية الظالمة يريد القرية الصالحة، فأتاه الموت حيث شاء الله، فاختصم فيه الملك والشيطان، فقال الشيطان: والله! ما عصاني قط، فقال الملك: إنه قد خرج يريد التوبة، فقضى بينهما أن ينظر إلى أيهما أقرب فوجدوه أقرب إلى القرية الصالحة بشبر، فغفر له، قال معمر: وسمعت من يقول: قرب الله إليه القرية الصالحة) .\nمنكر جدًا بذكر: (اختصام الشيطان) .\nأخرجه عبد الرزاق في\" المصنف \"\n(١١/ ٢٨٤/٢٠٥٥٠)؛ ومن طريقه الطبراني في \" المعجم الكبير\" (٩/١٩٠/٨٨٥١): أخبرنا معمر عن أبي إسحاق عن أبي الأحوص عن ابن مسعود\nقال: ... فذكره موقوفًا عليه.\nقلت: وهذا إسناد رجاله رجال \" الصحيح \" كما قال الهيثمي (١٠/ ٢١٣)، وجرى على ظاهره المنذري، فقال (٤/ ٧٧/ ٢٥):\n\" رواه الطبراني بإسناد صحيح، وهو هكذا في نسختي غير مرفوع\".\nقلت: وتوسط المعلقون الثلاثة عليه - كعادتهم -؛ تحفظًا منهم وسترًا لجهلهم، فقا لوا (٤/ ١٤):\n\" موقوف حسن، قال الهيثمي ... \".\nفلا هم بينوا سبب اقتصارهم على التحسين، ولا تبعوا المنذري في التصحيح!!\nوأنا أرى أن في الحديث عللًا إسنادًا ومتنًا:\nالأولى: الوقف: فيحتملى أن يكون من الإسرائيليات.","vol":"14","page":422},{"text":"الثانية: أبو إسحاق - وهو: عمرو بن عبد الله السبيعي، وهو -: مدلس مختلط، وقد عنعنه، ومعمر - وهو: ابن راشد - لم يذكر فيمن روى عنه قبل الاختلاط. فهذه علة ظاهرة ما كان ينبغي أن تخفى على الحافظ المنذري.\nالثالثة: أنه من رواية إسحاق بن إبراهيم - وهو: الدبري - وفي روايته عن (عبد الرزاق) كلام معروف.\nالرابعة: قوله في متن الحديث: \" فاختصم فيه الملك والشيطان \"؛ فإنه منكر جدًا؛ لأن المحفوظ في هذه القصة من حديث أبي سعيد الخدري مرفوعًا نحوه، وأتم منه بلفظ:\n\" فاختصمت فيه ملائكة الرحمة وملائكة العذاب ... \".\nأخرجه البخاري (٣٤٧٠)، ومسلم (٨/ ٠٣ ١ - ٤ ٥ ١) .\nنعم؛ زاد ابن أبي شيبة في \" المصنف \" (٣ ١/ ٨٩ ١/ ٦٧ ٠ ٦ ١)، وعنه ابن ماجه (٢٦٢٢)، وأحمد (٣/ ٧٢):\n\" قال إبليس: إنه لم يعصني ساعة قط \".\nفهذه الزيادة تؤكد أنه لا علاقة للشيطان في المخاصمة في قبض روح الرجل، وإنما هو تدخل متطفلًا مؤيدًا وجهة نظر ملائكة العذاب الذين قالوا: \" إنه لم يعمل خيرًا قط \"، وزاد:\n\"فأتاهم ملك في صورة آدمي، فجعلوه بينهم، فقال: قيسوا ما بين الأرضين، فإلى أيتهما كان أدنى؛ فهو له. فقاسوه؛ فوجدوه أدنى إلى الأرض التي أراد [بشبر]، فقبضته ملائكة الرحمة \". والسياق لمسلم، ولفظ البخاري:","vol":"14","page":423},{"text":"\"فغفرله \".\nثم خرجته في \" الصحيحة \" برواية أحمد وسياقه، وزيادات الشيخين وغيرهما عليه، فراجعه إن شئت برقم (٢٦٤٠) .\n<span data-type=\"title\" id=toc-6708>٦٦٩١ </span>- (قَتَلَ رَجُلٌ مِنْ بني إِسْرَائِيلَ سَبْعَةً وَتِسْعِينَ نَفْسًا فَذَهَبَ إِلَى رَاهِبٍ، فَقَالَ: إِنِّي قَتَلْتُ سَبْعَةً وَتِسْعِينَ نَفْسًا فَهَلْ تَجِدُ لِي مِنْ تَوْبَةٍ؟ قَالَ: لا، فَقَتَلَ الرَّاهِبَ.\nثُمَّ ذَهَبَ إِلَى رَاهِبٍ آخَرَ، فَقَالَ: إِنِّي قَتَلْتُ ثَمَانِيَةً وَتِسْعِينَ نَفْسًا، فَهَلْ تَجِدُ لِي مِنْ تَوْبَةٍ؟ قَالَ: لا، فَقَتَلَهُ، ثُمَّ ذَهَبَ إِلَى الثَّالِثِ، فَقَالَ: إِنِّي قَتَلْتُ تِسْعَةً وَتِسْعِينَ نَفْسًا مِنْهُمْ رَاهِبَانِ، فَهَلْ تَجِدُ لِي مِنْ تَوْبَةٍ؟ فَقَالَ: لَقَدْ عَمِلَتْ شَرًّا وَلَئِنْ قُلْتُ: إِنَّ اللَّهَ لَيْسَ بِغَفُورٍ رَحِيمٍ لَقَدْ كَذَبْتُ فَتُبْ إِلَى اللَّهِ، قَالَ: أَمَّا أَنَا فَلا أُفَارِقُكَ بَعْدَ قَوْلِكَ هَذَا، فَلَزِمَهُ عَلَى أَنْ لا يَعْصِيَهُ فَكَانَ يَخْدُمُهُ فِي ذَلِكَ، وَهَلَكَ يَوْمًا رَجُلٌ وَالثَّنَاءُ عَلَيْهِ قَبِيحٌ، فَلَمَّا دُفِنَ قَعَدَ عَلَى قَبْرِهِ فَبَكَى بُكَاءً شَدِيدًا، ثُمَّ تُوُفِّيَ آخَرُ وَالثَّنَاءُ عَلَيْهِ حَسَنٌ، فَلَمَّا دُفِنَ قَعَدَ عَلَى قَبْرِهِ فَضَحِكَ ضَحِكًا شَدِيدًا، فَأَنْكَرَ أَصْحَابُهُ ذَلِكَ، فَاجْتَمَعُوا إِلَى رَأْسِهِمْ،\nفَقَالُوا: كَيْفَ تَأْوِي إِلَيْكَ هَذَا قَاتَلُ النُّفُوسِ؟ وَقَدْ صَنَعَ مَا رَأَيْتَ فَوَقَعَ فِي نَفْسِهِ وَأَنْفُسِهِمْ فَأَتَى إِلَى صَاحِبِهِمْ مَرَّةً مِنْ ذَلِكَ وَمَعَهُ صَاحِبٌ لَهُ فَكَلَّمَهُ، فَقَالَ لَهُ: مَا تَأْمُرُونِي؟ فَقَالَ: اذْهَبْ فَأَوْقِدْ تَنُّورًا، فَفَعَلَ ثُمَّ أَتَاهُ بِخَبَرِهِ أَنْ قَدَ فَعَلَ، قَالَ: اذْهَبْ فَأَلْقِ نَفْسَكَ فِيهَا فَلَهِيَ عَنْهُ الرَّاهِبُ،","vol":"14","page":424},{"text":"وَذَهَبَ الآخَرُ فَأَلْقَى نَفْسَهُ فِي التَّنُّورِ، ثُمَّ اسْتَفَاقَ الرَّاهِبُ، فَقَالَ: إِنِّي لأَظُنُّ الرَّجُلَ قَدْ أَلْقَى نَفْسَهُ فِي التَّنُّورِ بِقَوْلِي لَهُ، فَذَهَبَ إِلَيْهِ فَوَجَدَهُ حَيًّا فِي التَّنُّورِ يَعْرَقُ فَأَخَذَ بِيَدِهِ فَأَخْرَجَهُ مِنَ التَّنُّورِ، فَقَالَ: مَا يَنْبَغِي أَنْ تَخْدِمَنِي وَلَكِنْ أَنَا أَخْدِمُكَ أَخْبَرَنِي عَنْ بُكَائِكَ عَلَى الْمُتَوَفَّى الأَوَّلِ، وَعَنْ ضَحَكِ عَلَى الآخَرِ، قَالَ: أَمَّا الأَوَّلُ فَإِنَّهُ لَمَّا دُفِنَ رَأَيْتُ مَا يَلْقَى مِنَ الشَّرِّ فَذَكَرْتُ ذُنُوبِي فَبَكَيْتُ، وَأَمَّا الآخَرُ فَإِنِّي رَأَيْتُ مَا يَلْقَى بِهِ مِنَ الْخَيْرِ فَضَحِكْتُ، وَكَانَ بَعْدَ ذَلِكَ مِنْ عُظَمَاءِ بني إِسْرَائِيلَ) .\nمنكر بهذا السياق.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ٣١١/٧٨٨): حدثنا يحيى بن عثمان بن صالح: حدثني أبي: ثنا ابن لهيعة: حدثني عبيد الله بن المغيرة عن أبي قيس مولى بني جمح قال: سمعت أبا زمعة البلوي - وكان من أصحاب الشجرة، بايع النبي ﷺ تحتها - وأتى يومًا بمسجد الفسطاط، فقام في الرحبة - وقد كان بلغه عن عبد الله بن عمرو بعض التشديد - فقال: لا تشددوا على الناس؛ فإني سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، وييدو أنه من تخاليط ابن لهيعة، وبه أعله الهيثمي فقال (١٠/ ٢١٣):\n\" رواه الطبراني، وفيه ابن لهيعة، وهو ضعيف \".\nويحتمل أن العلة من (يحيى بن عثمان بن صالح) المصري؛ فقد تكلم فيه بعضهم، فقال فيه الذهبي في \" الكاشف \":\n\" حافظ أخباري، له ما ينكر \". وقال الحافظ في \" التقريب \":","vol":"14","page":425},{"text":"\" صدوق رمي بالتشيع، ولينه بعضهم لكونه حدث من غيرأصله \".\n<span data-type=\"title\" id=toc-6709>٦٦٩٢ </span>- (يا أبا ذر! أعلمت أن بين أيدينا عقبة كؤودًا، لا يصعدها إلا المخفون؟ فقال رجل: يا رسول الله، أمن المخفين أنا أم من المثقلين؟ قال: عندك طعام يوم؟ قال: نعم. وطعام غدٍ. قال: وطعام بعد غد؟ قال: لا. قال: لو كان عندك طعام ثلاثٍ لكنت من المثقلين) .\nمنكر جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (٥/ ٤٠٦ - ٤٠٧/٤٨٠٦): حدثنا عبيد بن عبد الله بن جحش قال: حدثنا جُنادة بن مروان قال: حدثنا الحارث بن النعمان قال: سمعت أنسًا يقول:\nخرج رسول الله ﷺ يومًا وهو آخذ بيد أبي ذر، فقال: ... فذكره. وقال - وقد ساق بهذا الإسناد خمسة أحاديث -:\n\" لم يرو هذه الأحاديث عن أنس إلا الحارث بن النعمان\".\nقلت: قال البخاري:\n\" منكر الحديث \". وقال النسائي:\n\" ليس بثقة \". وضعفه آخرون. وأما ابن حبان، فذكره في \"الثقات \" (٤/ ١٣٥) .","vol":"14","page":426},{"text":"وذكر الحافظ في \" التهذيب \" أنه ذكره في \" الضعفاء\" أيضًا؛ ولكنه غير موجود في النسخة المطبوعة منه. والله أعلم.\nو(جنادة بن مروان) - وهو: الحمصي -: ضعفه أبو حاتم بقوله:\n\" ليس بقوي، أخشى أن يكون كذب في حديث عبد الله بن بسر أنه رأى في شارب النبي ﷺ بياضًا بحيال شفتيه\".\nوفسر الحافظ في \" اللسان \" قوله: \"كذب \" بـ: \" أخطأ\"، ورد على الذهبي قوله:\n\" اتهمه أبو حاتم \"؛ فأصاب. وبه أعله الهيثمي كما يأتي.\nو(عبيد بن عبد الله بن جحش) - وهو: الأسدي -؛ كما جاء في الحديث الأول من تلك الأحاديث الخمسة، فهو من شيوخ الطبراني الذين لم نجد لهم ذكرًا في شيء من كتب الرجال؛ فالإسناد مسلسل بالعلل؛ فالعجب من قول الهيثمي في \" المجمع \" (١٠/٢٦٣):\n\" رواه الطبراني في \" الأوسط \" (وفيه جنادة بن مروان)، قال أبو حاتم: ليس بقوي، وبقية رجاله ثقات \".\nوأشار المنذري (٤/ ٨٥/ ٣) إلى تضعيف الحديث؛ ولكنه أطلق عزوه للطبراني؛ فأوهم أنه في \" المعجم الكبير\"، وليس فيه.\n<span data-type=\"title\" id=toc-6710>٦٦٩٣ </span>- (لوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ؛ لَمْ يُعْطِهَا إِلا أَوْلِيَاءَهُ وَأَحِبَّاءَهُ مِنْ خَلْقِهِ) .\nمنكر بهذا السياق.\nأخرجه الطبراني في \" المعجم الكبير \" (١٢/ ٣٤٨ -","vol":"14","page":427},{"text":"٣٤٩/ ١٣٣١٠) من طريق يحيى بن عبد الله البابلتي: ثنا أيوب بن نُهيك قال: سمعت محمد بن قيس قال: سمعت ابن عمر يقول: سمعت النبي ﷺ يقول:\n\" والذي نفسي بيده! إن الدنيا أهون على الله من هذه السخلة على أهلها، ولو\nكانت ... \" الحديث.\nقلت: وهذا إسناد ضعيف جدًا، أورده الهيثمي بتمامه (٠ ١/ ٢٨٧ - ٢٨٨) وقال:\n\" رواه الطبراني، وفيه يحيى بن عبد الله البابلتي، وهو ضعيف \".\nقلت: إعلاله بشيخه (أيوب بن نهيك) أولى؛ لأنه أشد منه ضعفًا، ولذلك قال الذهبي في \" المغني \":\n\" تركوه \".\nولما ساق له الحافظ في \" اللسان \" حديثًا آخر له عنه؛ قال:\n\" ويحيى ضعيف؛ لكنه لا يحتمل هذا \". يشير إلى إعلاله بأيوب. انظر\nالحديث (٥٠٨٧) .\nوالحديث قد صح من طريق أخرى عن ابن عمر مرفوعًا بلفظ:\n\" ... ما سقى كافرًا منها شربة ماء\".\nوكذلك روي عن جمع آخر من الصحابة من طرق يقوي بعضها بعضًا، وقد خرجتها في \" الصحيحة \" (٦٨٦، ٩٤٣) .","vol":"14","page":428},{"text":"وأما الطرف الأول من الحديث فإني لم أسقه مع حديث الترجمة؛ لأن له شواهد صحيحة، خرجت بعضها في\" الصحيحة \" برقم (٣٣٩٢) .\n<span data-type=\"title\" id=toc-6711>٦٦٩٤ </span>- (الدنيا دار من لا دار له، ومال من لا مال له، ولها يجمع من لا عقل له) .\nمنكر.\nأخرجه ابن أبي الدنيا في \" الجوع \" (ق ٢٩/ ٢)، وعنه البيهقي في \" شعب الإيمان \" (٧/ ٣٧٥/ ٦٣٨ ٠ ١) من طريق الحسين بن محمد: ثنا أبو سليمان النصيبي عن أبي إسحاق عن زرعة عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف، وزرعة هذا: لم أعرفه، ومن المحتمل أنه (أبو عمرو السيباني الفلسطيني) اسمه: (زرعة)؛ فإنه من هذه الطبقة، روى عن عمر وغيره من الصحابة، ولكنهم لم يذكروا فيهم عائشة، ولا ذكروا في الرواة عنه أبا إسحاق. فالله أعلم.\nوأبو إسحاق؛ إن لم يكن عمرو بن عبد الله السبيعي؛ فلم أعرفه، والسبيعي مدلس مختلط.\nوأبو سليمان النصيبي؛ لم أره في كتب (الكنى) التي عندي، ولا ذكره السمعاني في نسبة (النصيبي)؛ فهو إسناد مظلم، فمن الغريب قول المنذري في \" الترغيب \" (٤/ ١٠٤):\n\" رواه أحمد والبيهقي ... وإسنادهما جيد\"!\nفأقول: أنى لهما الجودة وفيه ما تقدم من الجهالة بالنسبة لرواية البيهقي وكذلك بالنسبة لرواية أحمد؛! لكنها كشفت لنا عن اسم (أبي سليمان النصيبي)","vol":"14","page":429},{"text":"وشيء من حاله؛ فقال أحمد (٦/ ٧١): ثنا حسين بن محمد قال: ثنا دويد عن أبي إسحاق ... به؛ دون قوله: \" ومال من لا مال له \".\nفرواية أحمد هذه توضيح أن (أبا سليمان النصيبي) هو: (دويد)؛ لاتحاد شيخه والراوي عنه، فمن (ذويد) هذا؟ لقد تبادر لذهني أنه لعله: (ذويد الفلسطيني) المترجم في \" ثقات ابن حبان \" (٨/ ٢٣٧) وغيره. لكني لم أجد\nأحدًا ذكر ما هنا من شيخه والراوي عنه، وإن كان الهيثمي يشير إلى أنه هو بقوله (١٠/ ٢٨٨):\n\"رواه أحمد، ورجاله رجال الصحيح \".\nفإن يكن هو؛ فالعلة ممن فوقه. والله أعلم.\nوقد روي عن ابن مسعود موقوفًا:\nأخرجه أحمد في \" الزهد \" (ص ١٦١)، وابن أبي الدنيا أيضًا، وفي \"ذم الدنيا\" أيضًا (١٧/ ١٦ ط) وعنه البيهقي عن مالك بن مِغول عنه.\nورجاله ثقات؛ لكنه معضل؛ بين ابن مغول وابن مسعود واسطتان على الأقل.\nوأخرجه الأصبهاني في \" الترغيب \" (٢/ ١٤١٨) من طريق أبي حمزة قال: قال ابن مسعود ﵁: ... فذكره.\nوهذا صورته صورة المنقطع أيضًا، ولكني لم أعرف أبا حمزة، ولا بعض من دونه.\nثم رأيت الحافظ العراقي في \" تخريج الإحياء \" (٣/ ٢٠٣) جود أيضًا إسناد ابن أبي الدنيا والبيهقي.","vol":"14","page":430},{"text":"ثم رأيت الأمير (ابن ماكولا)، قد أورد (دويدًا) هذا في \" الإكمال \" (٣/٣٨٧) - في دويد.. أوله دال مهملة - وقال:\n\" لم ينسب، يروي عن أبي إسحاق عن زرعة عن عائشة: الدنيا ... \".\nوفرق بينه وبين من ذكره قبله:\n(دويد بن سليمان: حدث عن سلم بن بشربن جحل، وعثمان بن عطاء. روى عنه حسين بن محمد المروزي \".\nوأنت ترى أن (دويدًا) الأول - راوي الحديث - روى عنه محمد بن حسين هذا. وعلى كل حال فهو مجهول لا يعرف.\n<span data-type=\"title\" id=toc-6712>٦٦٩٥ </span>- (لا يلج النار من بكى من خشية الله، ولا يدخل الجنة مصرٌّ على معصية، ولو لم تذنبوا لجاء الله بقوم يذنبون فيغفر لهم) .\nموضوع بفقرة (الإصرار) .\nأخرجه البيهقي في \" شعب الإيمان \" (١/ ٤٨٩/٧٩٨) من طريق الكديمي: ثنا عبد الله بن الربيع الباهلي: ثنا محمد بن عمرو عن أبي سلمة عن أبي هريرة قال:\nلما نزلت ﴿أفمن هذا الحديث تعجبون وتضحكون ولا تبكون﴾؛ بكى أصحاب الصفة حتى جرت دموعهم على خدودهم، فلما سمع رسول الله ﷺ حنينهم؛ بكى معهم، فبكينا ببكائه، فقال ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته (الكديمي) - واسمه: محمد بن يونس البصري -؛ قال الذهبي في \" المغني \":","vol":"14","page":431},{"text":"\" هالك، قال ابن حبان وغيره: كان يضع الحديث على الثقات \".\nوعبد الله بن الربيع الباهلي؛ لم أجد له ترجمة.\nوإنما خرجت الحديث هنا من أجل الفقرة الوسطى؛ لتفرد هذا الوضاع بها، بخلاف الفقرتين الأخريين، فالأولى منهما قد جاءت في \" السنن \" من طريق أخرى عن أبي هريرة مرفوعًا، وصححه الترمذي والحاكم، وأقرهما الحافظ في \" الفتح \" (١١/ ٣١٢) .\nوالفقرة الأخرى لها طرق أخرى عن أبي هريرة؛ أحدها صحيح عند مسلم، والأخرى حسنة، وشواهد بعضها عند مسلم أيضًا، وهي مخرجة في \" الصحيحة \" (٩٦٧ - ٩٧٠ و١٩٤٨ -١٩٥١) .\n<span data-type=\"title\" id=toc-6713>٦٦٩٦ </span>- (ألأ أنبئكم بخياركم؟ خياركم إذا سددوا) .\nمنكر بهذا اللفظ.\nأخرجه أبو يعلى في \" مسنده \" (٦/ ٤ ٢١/ ٣٤٩٦): حدثنا الجراح بن مخلد: حدثنا سالم بن نوح: حدثنا سهيل: حدثنا ثابت عن أنس مرفوعًا.\nوبهذا الإسناد أخرجه البزار (٢/ ٦ ٠ ٤/ ٠ ٩٧ ١)؛ لكن بلفظ: \" ... أحاسنكم أخلاقًا - أو قال: أحسنكم خلقًا - ... \". وقال: \" لا نعلم رواه عن ثابت عن أنس إلا سهيل \".\nقلت: وهو ابن أبي حزم - كما وقع في رواية البزار -: وهو لين؛ كما قال الحافظ في \" مختصر الزوائد \" (٢/ ٩٣ ١/ ٦٧٩ ١)، وقال في \" التقريب \":","vol":"14","page":432},{"text":"\"ضعيف \".\nوعليه فقول المنذري (٤/ ١٣٥ / ٤٣) - وتبعه الهيثمي (٠ ١ / ٢٠٣) -:\n\" رواه أبو يعلى بإسناد حسن \".\nفهو غير حسن! ولا سيما ولفظه مخالف للفظ البزار، ثم هو منكر؛ لمخالفته للأحاديث الواردة بنحوه، ومنها حديث عبد الله بن بسر مرفوعًا بلفظ:\n\" خير الناس من طال عمره وحسن عمله \".\nوما في معناه؛ فانظر\" الصحيحة \" (١٢٩٨،١٨٣٦) .\n<span data-type=\"title\" id=toc-6714>٦٦٩٧ </span>- (من وعك ليلة فصبر، ورضي بها عن الله، خرج من ذنوبه كيوم ولدته أمه) .\nضعيف.\nأخرجه ابن أبي الدنيا في \" المرض والكفارات \" (٦٣ - ٦٤ /٨٣) و\" الرضا عن الله \" (١٠٥ - ١٠٦ / ٧٥)، وعنه البيهقي في \" شعب الإيمان \" (٧ /١٦٧ / ٩٨٦٨) من طريق زافر بن سليمان عن إسماعيل بن إبراهيم عن أبي سفيان عن سالم عن الحسن عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\nالأولى: زافر بن سليمان، وهو مختلف فيه؛ قال الذهبي في \" الكاشف \":\n\" فيه ضعف، وثقه أحمد \". وقال الحافظ في \" التقريب \":\n\" صدوق كثير الأوهام \".","vol":"14","page":433},{"text":"الثانية: إسماعيل بن إبراهيم: لم أعرفه.\nالثالثة: أبو سفيان: لم أعرفه أيضًا.\nالرابعة: سالم - هو: ابن عبد الله الخياط البصري -: مختلف فيه أيضًا، قال الذهبي في \" الكاشف \":\n\" ضعف \". وقال الحافظ:\n\" صدوق سيئ الحفظ \".\nالخامسة: عنعنة الحسن - وهو: البصري -؛ مدلس.\nوقد روي عنه من وجه آخر مرفوعًا نحوه، وموقوفًا، وقد مضى برقم (٦١٤٤) .\n<span data-type=\"title\" id=toc-6715>٦٦٩٨ </span>- (يخرج لابن آدم يوم القيامة ثلاثة دواوين: ديوان فيه العمل الصالح، وديوان فيه ذنوبه، وديوان فيه النعم من الله، فيقول الله لأصغر نعمة - أحسبه قال - في ديوان النعم: خذي ثمنك من عمله الصالح. فتستوعب عمله الصالح كله، ثم تنحى وتقول: وعزتك! وعزتك! ما استوفيت، وتبقى الذنوب، والنعم، وقد ذهب العمل الصالح كله، فإذا أراد الله أن يرحم عبدًا، قال: يا عبدي! قد ضاعفت لك حسناتك، وتجاوزت عن سيئاتك، - أحسبه قال: - ووهبت لك نعمي) .\nضعيف جدًا.\nأخرجه البزار (٤/ ١٦٠) من طريق داود بن الحبر: ثنا صالح المري عن جعفر بن زيد العبدي عن أنس مرفوعًا.","vol":"14","page":434},{"text":"قلت: وهذا إسناد ضعيف جدًا - إن لم يكن موضوعًا -؛ آفته (داود بن المحبر):\nقال الذهبي في \" المغني \":\n\" صاحب \" العقل \" واهٍ. قال ابن حبان: كان يضع الحديث. وأجمعوا على تركه \".\nوقال الحافظ في \" التقريب \":\n\"متروك، وأكثر \" كتاب العقل \" الذي صنفه موضوعات \".\nقلت: فالعجب بعد هذا أن يكتفي المنذري بالإشارة إلى تضعيف الحديث في \" الترغيب \" (٤/ ١٩٩/ ٧) بتصديره إياه بقوله فقط: \" روي \"!\nوأعجب منه غفلة الهيثمي عن الآفة المذكورة، وقوله في \" المجمع \" (١٠/٣٥٧):\n\" رواه البزار، وفيه صالح المري، وهو ضعيف \"!\nوأعجب من هذا العجب قول الحافظ ابن كثير - بعد أن ساق الحديث بإسناد البزار (٢/ ٥٤٠/ سورة إبرا هيم) -:\n\" غريب، وسنده ضعيف \"!\nوقد تكررت الغفلة والإشارة المذكورة في حديث آخر لابن المحبر هذا في\n\" الميزان \"، أخرجه البزار أيضًا (٣٤٤٥) عنه عن صالح المري عن ثابت البناني\nوجعفر بن زيد ومنصور بن زاذان عن أنس يرفعه:\n\" ملك موكل بالميزان، فيؤتى بابن آدم فيوقف بين يدي الميزان، فإن ثقل ميزانه؛ نادى ملك بصوت يسمع الخلائق: سعد فلان سعادة لا يشقى بعدها أبدًا. وإن خف ميزانه نادى ملك بصوت يسمع الخلائق؛ شقي فلان شقاوة لا","vol":"14","page":435},{"text":"يسعد بعدها أبدًا \".\nفضعفه المنذري (٤/ ٢١١) بقوله: \" وروى ... \"، وعزاه للبيهقي أيضًا.\nوقال الهيثمي (١٠/ ٢٥٠):\n\" رواه البزار، وفيه صالح المري، وهو مجمع على ضعفه \".\nوقد تنبه لهذه الغفلة هنا دون هناك الحافظ ابن حجر، فتعقبه في تعليقه عليه في الحاشية - وأحسن - بقوله:\n\" بل آفته من دواد بن المحبر؛ فقد اتهموه بوضع الحديث، وصالح غايته أنه كان سيئ الحفظ \".\nومع أن المعلقين الثلاثة على \" الترغيب \" نقلوا (٤/ ٣٢٥ - ٣٢٦) عن الحافظ هذا التعقيب العلمي، فإنهم لم يستفيدوا منه شيئًا؛ لجهلهم بهذا العلم، وغلبة التقليد للهيثمي عليهم؛ فقد اقتصروا على قولهم في هذا الحديث - كالحديث الذي قبله -:\n\"ضعيف \"!\nفلا فرق عندهم بين ما غفلوا عنه تقليدًا لغيرهم، وبين ما نبهوا عليه، إذ الغاية تكثير السطور بالنقول، وتسويد الصفحات، وإخراج الكتاب في أربع مجلدات، والهدف معروف عند ذوي الألباب!\n<span data-type=\"title\" id=toc-6716>٦٦٩٩ </span>- (إن لكل يومٍ نحسًا؛ فادفعوا نحسً ذلك اليوم بالصدقة) .\nمنكر.\nأورده الحافظ ابن رجب الحنبلي في كتابه \" لطائف المعارف \" (ص ٧٦) قائلًا:","vol":"14","page":436},{"text":"\"وفي حديث ... \".\nوما وجدت له مصدرًا حتى الآن، ولا عزاه هو لأحد.\nثم رأيت السيوطي قد عزاه في \" الدر المنثور \" (٥/ ٢٣٩) لابن مردويه؛ يعني: في \" التفسير \"، وهو غير مطبوع، وما أظن إسناده بصحيح. والله أعلم.\nوإني لأشم منه رائحة التشاؤم والتطير، ولا شيء من ذلك في الإسلام - كما هو معلوم -، ونحوه حديث:\n\" آخر أربعاء في الشهريوم نحس مستمر \".\nوهو موضوع - كما تقدم بيانه برقم (١٥٨١) -.\nوالأيام كلها سواء، لا نحس فيها إلا بالنظر لما قد يقع فيها من المعاصي، فيصيب شؤمها أصحابها؛ - كما في قوله ﵎ في عاد: ﴿إنا أرسلنا عليهم ريحًا صرصرًا في يوم نحسٍ مستمر﴾ -. قال ابن كثير: \" ﴿يوم نحس﴾؛ أي: عليهم، قاله الضحاك وقتادة والسدي.\n﴿مستمر﴾ عليهم نحسه ودماره؛ لأنه يوم اتصل فيه عذابهم الدنيوي بالأخروي\".\n<span data-type=\"title\" id=toc-6717>٦٧٠٠ </span>- (إن حوضي من كذا إلى كذا، فيه من الآنية عدد النجوم، أطيب ريحا من المسك، وأحلى من العسل، وأبرد من الثلج وأبيض من اللبن، من شرب منه شربة لم يظمأ أبدًا، ومن لم يشرب منه لم يرو أبدا) .\nمنكر بزيادة: \" ومن لم يشرب ... \".\nأخرجه الطيالسي في \" مسنده \" (٢٨٤/ ٢١٣٥)، ومن طريقه البزار (٤/١٧٨/ ٣٤٨٤)، والطبراني في \" المعجم الأوسط \"","vol":"14","page":437},{"text":"(٦/ ١٣/ ٥٢٠) من طريق عاصم بن علي كلاهما قالا: حدثنا المسعودي عن عدي بن ثابت عن أنس بن مالك مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ المسعودي كان اختلط، وبه أعله المنذري (٤/ ٢٠٧/ ٢)، والهيثمي (٠ ١/ ٣٦١)، وقد أشار الطبراني إلى تفرده به؛ فقال عقبه:\n\" لم يروه عن عدي بن ثابت إلا المسعودي \".\nوقد خالفه في إسناده عبد الغفار بن القاسم: فقال: عن عدي بن ثابت عن زر بن حبيش عن أُبي بن كعب مرفوعًا به.\nأخرجه ابن أبي عاصم في \" السنة \" (٢/٣٣١/ ٧١٧) .\nلكن عبد الغفار كان يضع الحديث، كما قال ابن المديني، وكذا قال أبو\nداود - كما في \" لسان الحافظ \" -، فالعجب منه كيف سكت عن زيادته هذه في \" الفتح \" (١١/ ٤٧٣)، وقد عزاها لابن أبي عاصم فقط!\nوقد رويت من طرق أخرى، فأنا أسوقها لأبين وهاءها:\nالأولى: عن عثمان بن عمير عن إبراهيم عن علقمة عن عبد الله بن مسعود قال:\nجاء ابنا مليكة إلى النبي ﷺ ... الحديث بطوله، وفي آخره:\n\" من شرب منه شربة؛ لم يظمأ بعده، وإن حرمه؛ لم يرو بعده \".\nأخرجه أحمد (١/ ٣٩٨ - ٣٩٩)، والبزار (٤/١٧٥ -١٧٦/ ٣٤٧٨)،","vol":"14","page":438},{"text":"والطبراني في \" المعجم الكبير \" (٩/ ٠١٧ ١٠)، وقال البزار:\n\"لا يروى بهذا اللفظ إلا من هذا الوجه \".\nقلت: وهو ضعيف، عثمان بن عمير - وهو أبو اليقظان - قال الذهبي في \" الكا شف \" و\" المغني \":\n\" ضعفوه \". وقال الحافظ:\n\" ضعيف، واختلط، وكان يدلسى، ويغلو في التشيع\".\nوقال الهيثمي بعد أن عزاه للثلاثة المذكورين (١٠/ ٣٦٢):\n\"وفي أسانيدهم كلهم عثمان بن عمير، وهو ضعيف \".\nالثانية: عن محمد بن عبيد الله العرزمي عن أبي بردة عن أبي سعيد الخدري مرفوعًا بلفظ:\n\"إن لي نهرًا ما بين صنعاء إلى أيلة ... \" الحديث، وفيه:\n\" ومن لم يطعمه؛ لم يُروً أبدًا \".\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٢٨٩/ ٦٥٥٨) من طريق زهير ابن عباد الرؤاسي قال: حدثنا داود بن هلال عن محمد بن عبيد الله العرزمي ...\nوقال:\n\" لم يروه إلا العرزمي، ولا عنه إلا داود بن هلال، تفرد به زهير\".\nقلت: هو ثقة؛ كما قالل أبو حاتم.","vol":"14","page":439},{"text":"وشيخه داود بن هلال: لا يعرف إلا بهذه الرواية - كما يستفاد من \" الجرح\nوالتعديل \" (١/ ٤٢٧٢) -.\nوالآفة: العرزمي؛ فإأنه متروك - كما قال الهيثمي -.\nوإن مما يؤكد [نكارة] هذه الزيادة أن حديث الحوض متواتر - كما ذكر العلماء -، ودل عليه التتبع لطرقه والاستقراء، وقد جاء في الكثير الطيب منها أن من شرب منه شربة؛ لم يظمأ بعدها أبدًا، دون الزيادة؛ من ذلك: حديث ثوبان، وعبد الله ابن عمرو - وقد أخرجه الشيخان -، وأبي ذر، وابن عمر -وهما في مسلم - وأبي\nبرزة، وحذيفة، وأبي أمامة، وسهل بن سعد - وهو متفق عليه -، وقد ساق أسانيدها ابن أبي عاصم في \" السنة \"، وخرجتها في \" ظلال الجنة \" (٢/ ٣٢٥ - ٣٤٥)، وبعضها في \" الترغيب \" للمنذري (٤/ ٢٠٧ - ٢٠٩)، وفي الباب عن جمع آخر من الأصحاب؛ فراجع \" مجمع الزوائد \" (١٠/ ٣٦١ - ٣٦٧) إن شئت.\nوقد جهل هذه الحقائق المعلقون الثلاثة على \" الترغيب \"؛ فقالوا في تعليقهم على الحديث (٤/ ٣١٨):\n\" حسن بشواهده \"!\nدون أن يذكروا - أو على الأقل أن يشيروا أو يحيلوا إلى - الشواهد التي ادعوها، وتلك عادتهم -، يلقون الكلام على عواهنه دون تروَّ أو تفكّر وبيان. والله المستعان.\n(تنبيه): سقطت هذه الزيادة المنكرة من الحديث في \" المجمع \". وقال (١٠/ ٣٦١):","vol":"14","page":440},{"text":"\"رواه البزار والطبراني في \" الأوسط \"، وفيه المسعودي وهو ثقة ولكنه اختلط، وبقية رجاله رجال الصحيح \".\nونقله المعلقون المشار إليهم دون أن ينبهوا للفرق بين ما في \" المجمع \" و\" الترغيب \"!\nوقد كنت تعرضت لهذا في \" الظلال \" (٢/ ٣٣٢)، واستظهرت يومئذ أن الزيادة ليست عند البزار والطبراني معًا؛ وإنما عند أحدهما. وكان ذلك قبل طبع كتابيهما، والآن تبين أن في \" المجمع \" سقطًا، كان من واجب التحقيق الذي يدعونه أن يبينوه، ولكن صدق من قال: (فاقد الشيء لا يعطيه) !!\n<span data-type=\"title\" id=toc-6718>٦٧٠١ </span>- (ما أحسن محسن من مسلم، ولا كافر إلا أثابه الله ﷿. قال: فقلنا: يا رسول الله، ما إثابة الله الكافر؟ قال: إن كان قد وصل رحما، أو تصدق بصدقة، أو عمل حسنة، أثابه الله المال والولد والصحة وأشباه ذلك. قال: فقلنا: ما إثابته في الآخرة؟ فقال: عذابا دون العذاب. قال: وقرأ رسول الله ﷺ: ﴿أدخلوا آل فرعون أشد العذاب﴾ [غافر: ٤٦]) . (*)\nمنكر بمرة.\nأخرجه الحاكم (٢/٢٥٣)، والبيهقي في \" الشعب \" (١/٢٦٠ - ٢٦١/ ٢٨١) وفي \" البعث \" (٣٢/٩ ١)، والبزار (١/٤٤٨/ ٩٤٥) من طريق عتبة بن يقظان عن قيس بن مسلم عن طارق بن شهاب عن ابن مسعود\nمرفوعًا، والسياق للبيهقي. وقال:\n\" لا يثبت؛ لأن في إسناده من لا يحتج به \".\n_________\n(*) كتب الشيخ ﵀ بخطه فوق هذا المتن: \" تقدم برقم (٤٩٨٣)؛ فيعاد النظر فيه \".\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) رقم الحديث في الكتاب المطبوع ٦٠٧١، ولعله خطأ مطبعي، وإصلاحه إنما تم مراعاة لترقيم الأحاديث\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"14","page":441},{"text":"يشير إلى (عتبة بن يقظان)، وبه تُعُقَّبَ الحاكم لما قال:\n\" صحيح الإسناد \". فرده الذهبي بقوله:\n\" قلت: عتبة واهٍ\".\nوقال في \" الميزان \" -، وقد ساق الحديث من رواية ابن ماجه في \" تفسيره \" من طريق عامر بن مدرك عن عتبة، وذكر أقوال الجارحين لعتبة، وقال -:\n\"قواه بعضهم، عامر صدوق، والخبر منكر\".\nويشير إلى ذكر ابن حبان لعتبة في \" الثقات\" (٧/ ٢٧١) مخالفًا في ذلك لأئمة الجرح - مثل النسائي -؛ فإنه قال:\n\" غير ثقة\". وابن الجنيد:\n\"لا يساوي شيئًا \". وقال الدارقطني في \" السنن \" (٤/ ٢٨١):\n\" متروك \".\nولذلل! جزم الحافظ بضعفه في \" التقريب \"، ولما قال شيخه الهيثمي في \" المجمع \" (٣/ ١١١):\n\"رواه البزار، وفيه عتبة بن يقظان، وفيه كلام، وقد وثقه ابن حبان \"!\nرده الحافظ بقوله في \" مختصر الزوائد \" (١/ ٣٩٢):\n\" قلت: قد تفرد بهذا، ولا يُحتمل التفرد من مثله، والمتن شاذ بمرة\".\nوقال في \" الفتح \" (١١/ ٤٣٢) - بعد ما عزاه لابن مردويه والبيهقي -:","vol":"14","page":442},{"text":"\" سنده ضعيف \".\nوروى ابن جرير في \" التفسير \" (٣٠/ ١٧٥) من طريق ليث قال: ثني المعلى عن محمد بن كعب القرظي قال: قال رسول الله ﷺ: فذكره مختصرًا جدًا بلفظ:\n\"ما أحسن من محسن؛ مؤمن أو كافر؛ إلا وقع ثوابه على الله في عاجل دنياه، أو آجل آخرته \".\nقلت: وهذا مرسل ضعيف. ليث - هو: ابن أبي سُليم -، وكان اختلط.\nو(المعلى): لم أعرفه.\n<span data-type=\"title\" id=toc-6719>٦٧٠٢ </span>- (يشفع الله ﵎ يوم القيامة آدم من جميع ذريته في مئة ألف ألف وعشرة ألف ألف) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/٤٣٠/ ٦٨٣٦) من طريق موسى بن إسماعيل: حدثنا نوح بن قيس الطاحي (الأصل: الطائي!)\nعن يزيد الرقاشي عن أنس بن مالك مرفوعًا. وقال:\n\" لا يروى عن أنس إلا بهذا الإسناد، تفرد به موسى بن إسماعيل \".\nقلت: هو ثقة من رجال الشيخين، وكذلك سائر الرواة ثقات؛ غير يزيد - وهو: ابن أبان الرقاشي - وهو ضعيف، وفي ترجمته أورد الحديث الذهبي من مناكيره.\nوقال العراقي في\" تخريج الإحياء \" (٤/ ٥٤٤)، وتلميذه الهيثمي في \" المجمع \" (١٠/ ٣٨١) واللفظ له:","vol":"14","page":443},{"text":"\" رواه الطبراني في \" الأ وسط \"، وفيه يزيد الرقاشي، وهو ضعيف \".\nونحوه في \" الترغيب \" (٤/ ٢٢٠/ ١٦) .\n<span data-type=\"title\" id=toc-6720>٦٧٠٣ </span>- (أشفع لأمتي، حتى يناديني ربي ﵎، فيقول: أرضيت يا محمد؟، فأقول: رب رضيت) .\nمنكر.\nأخرجه ابن خزيمة في\" التوحيد \" (ص ١٨٠): حدثنا محمد بن أحمد بن زيد - بعَبَّادان - قال: ثنا عمرو بن عاصم قال: ثنا حرب بن سريج البزار قال: قلت لأبي جعفر محمد بن علي بن الحسين: جعلت فداك! أرأيت هذه\nالشفاعة التي يتحدث بها أهل العراق؛ أحق هي؟ قال: شفاعة ماذا؟ قال: شفاعة محمد ﷺ. قال: حق والله! إي والله! لحدثني عمي محمد بن علي ابن الحنفية عن علي بن أبي طالب أن رسول الله عن قال: ... فذكره.\nوبهذا الإسناد أخرجه البزار في \" البحر الزخار \" (٢/ ٢٣٩/ ٦٣٨) و(٤/ ١٧٠/ ٣٤٦٦ - كشف الأستار)؛ لكن وقع فيهما (محمد بن يزيد المذاري) منسوبًا إلى جده. لكن في \" الكشف \" (المدارلي)، وهو خطأ مطبعي.\nوأخرجه الطبراني في \" المعجم الأوسط \" قال (٣/ ٤٤/ ٢٠٨٣): حدثنا أحمد بن زهير قال: حدثنا محمد بن أحمد بن زيد المذاري به.\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير حرب بن سريج، فهو مختلف فيه، فوثقه بعضهم، وضعفه آخرون، بل قال البخاري؛ كما روى العقيلي في \" الضعفاء \" (١/ ٢٩٥):\n\"فيه نظر\".","vol":"14","page":444},{"text":"وقول الدكتور القلعجي في التعليق عليه:\n\" ووثقه ابن حبان، وقال: يخطئ \"!\nفهو من أوهامه؛ لأنه له يذكره في\" ثقاته \"، ولم يذكر أحد ممن ترجمه توثيقه عنه؛ بل هو أورده في كتابه \" المجروحين \" (١/ ٢٦١) وقال:\n\"يخطئ كثيرًا، حتى خرج عن حد الاحتجاج به \".\nمن أجل ذلك؛ فإني لم أطمئن لقول المنذري في \" الترغيب \" (٤/ ٢٢١/ ٢١):\n\"رواه البزار والطبراني، وإسناده حسن إن شاء الله\".\nوقال الهيثمي - بعدما عزاه للمذكورين - (١٠/ ٣٧٧):\n\" وفيه محمد بن أحمد بن زيد المداري، ولم أعرفه؛ وبقية رجاله وثقوا، على ضعف في بعضهم \".\nيشير إلى (حرب بن سريج) .\nوأما (المداري!؛ فيستغرب منه عدم معرفته به، وهو في \" ثقات ابن حبان \" (٩/ ١٢٣)، وذكره الهيثمي نفسه في كتابه \" ترتيب الثقات \"؛ لكن لم تقع فيه نسبته هذه، وهي في \" الثقات \" (المدادي) بالدالين المهملتين، والصواب:\n(المذاري) - كما تقدم عن \" الأوسط \" -؛ فإن السمعاني أورد المترجم فيها، وأفاد أنها نسبة إلى (مذار) قرية بأرض البصرة، وذكر أنه روى عنه عبد الله بن قحطبة، وهذا نقله من \" ثقات ابن حبان \"، وعبارته فيه:\n\"حدثنا عنه عبد الله بن قحطبة وغيره \".","vol":"14","page":445},{"text":"وقد استفدنا من تخريجنا لهذا الحديث أنه روى عنه ابن خزيمة أيضًا - وهو من شيوخ ابن حبان الذين أكثر عنهم -، والبزار أيضًا؛ فعلة الحديث (حرب بن سريج) . والله أعلم.\nوله حديث آخر في الشفاعة؛ ولكنه قد توبع عليه - كما تراه محققًا في \" ظلال الجنة \" برقم (٨٣٠) -.\n(تنبيه): وقع في \" الترغيب \" زيادة في أول الحديث بلفظ:\n\" ما أزال أشفع ... \".\nولا أصل لها عند أحد ممن أخرج الحديث؛ فاقتضى التنبيه!\nومن الادعاءات الكاذبة للمعلقين الثلاثة على \" الترغيب \" (٤/ ٣٤٥) تقويتهم للحديث بقولهم:\n\" حسن بشواهده، قال الهيثمي ... \" وليس له ولا شاهد واحد! والله المستعان.\nثم رأيت الناجي نقل عبارة الهيثمي المتقدمة على وجه آخر؛ قال (ق ٢٢٧/ ٢):\n\" وعبارة الهيثمي: فيه محمد بن أحمد بن زَبدا وغيره ممن ضعف \"!\nكذا وقع فيه، ثم عقب عليه بقوله:\n\" قلت: وهذا المذكور (ابن زبدا): بزاي معجمة مفتوحة، ثم باء موحدة ساكنة، ثم دال مهملة مفتوحة ثم ألف ساكنة.\n(المذاري): بالميم والذال المعجمة المفتوحتين، والراء المهملة المكسورة، منسوب إلى (المذار)؛ قرية بأسفل أرض البصرة يروي عن عمرو بن عاصم، وعنه","vol":"14","page":446},{"text":"أحمد بن يحيى بن زهير، ولم يذكره ابن الجوزي في \" الضعفاء \"، ولا الذهبي في \" الميزان \". والله أعلم \".\nقلت: ولقد كان من حق شيخه الحافظ ابن حجر عليه، أن يقول أيضًا: (ولا الحافظ ابن حجر في \" اللسان \")، لأن الحافظ كثيرًا ما يستدرك على الذهبي كثيرًا من التراجم، وبخاصة ما كان منها في \" ثقات ابن حبان \" - كما هو معروف عند المعتنين بهذا العلم، وخصوصًا بكتابيهما -، ولكنه فاتته هذه الترجمة - كما فاتت تلميذه الناجي -، وهي في \" ثقات ابن حبان \" - كما قدمت -.\nوقد استفدنا مما ذكره الناجي ﵀ من الضبط والترجمة فائدتين:\nالأولى: ضبط اسم شيخ (*) ابن خزيمة والبزار، وذلك يعني: أن ما وقع في إسنادهما وإسناد الطبراني أيضًا: (زيد): هو محرف: (زبدا)، وهكذا على الصواب ذكره المزي في ترجمة (عمرو بن عاصم)، لكن وقع فيه: (زبدة) ..\nبالتاء المربوطة مكان الألف الساكنة.\nوالفائدة الثانية: أن من الرواة عنه (أحمد بن يحيى بن زهير) - وهو: التستري - الحافظ، وهو من شيوخ الطبراني الذين أكثر عنهم في \" معجميه \" \" الكبير \" و\" الأوسط \"، وروايته عن (ابن زبدا) في \" الأ وسط \" (٣/ ٣٣/٢٠٥٧)، وبهذه الرواية يقوى حال (ابن زبدا)، ويجتمع عندنا أنه روى عنه أربعة من الحفاظ؛ فخذها فائدة عزيزة قلما تراها.\nوالفائدتان المذكورتان، هما في \" الإكمال \" لا بن ماكولا، وإدت كان الناجي لم يعزهما اليه!\n_________\n(*) في أصل الشيخ ﵀: \" جد \". (الناشر) .","vol":"14","page":447},{"text":"<span data-type=\"title\" id=toc-6721>٦٧٠٤ </span>- (يا معشر المسلمين! ارغبوا فيما رغبكم الله فيه، واحذروا مما حذركم الله منه، وخافوا مما خوفكم الله به من عذابه وعقابه ومن جهنم؛ فإنها لو كانت قطرة من الجنة معكم في دنياكم التي أنتم فيها، حلتها، ولو كانت قطرة من النار معكم في دنياكم التي أنتم فيها، خبثتها عليكم) .\nمنكر.\nأخرجه البيهقي (٢٩١/ ٥٩٩) من طريق عبد الله بن محمد الأملي: ثنا سليمان بن عبد الرحمن: ثنا عبد الرحمن بن سوار الهلالي: حدثني أبو عكرمة الطائي قال: سمعت أنس بن مالك يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛؛ أبو عكرمة الطائي، والهلالي الراوي عنه ليس لهم ذكر في كتب الرجال فيما علمت؛ فهما مجهولان. وكأن المنذري يشير إلى ذلك بقوله (٤/ ٢٢٣/ ٩):\n\" رواه البيهقي، ولا يحضرني إسناده \".","vol":"14","page":448},{"text":"٦٧٠٥ - (سمع رسول الله ﷺ صوتًا هاله، فأتاه جبريل ﵇، فقال رسول الله ﷺ: ما هذا الصوت يا جبريل؟ فقال: هذه صخرة هوت من شفيرجهنم من سبعين عامًا، فهذا حين بلغت قعرها. فأحبَّ الله أن يسمعك صوتها.\nفما رؤي رسول الله ﷺ بعد ذلك اليوم ضاحكًا ملء فيه حتى قبضه الله) .\nمنكر بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير \" (١/ ٤٥٣/ ٨١٩) من طريق أحمد بن عبيد الصمد الأنصاري قال: حدثنا إسماعيل بن قيس عن","vol":"14","page":448},{"text":"يحيى بن سعيد عن أبي سعيد عن أبي الحباب سعيد بن يسارعن أبي سعيد الخدري قال: ... فذكره. وقال:\n\" لم يروه عن يحيى بن سعيد إلا إسماعيل بن قيس، تفرد به أحمد بن عبد الصمد\".\nقلت: ذكره ابن حبان في \" الثقات \" فقال (٨/ ٣٠):\n\" أحمد بن عبد الصمد أبو أيوب النهرواني: يروي عن إسماعيل بن قيس عن يحيى بن سعيد الأنصاري. ثنا عنه محمد بن إسحاق الثقفي وكيره، يعتبر بحديثه إذا روى عن الثقات \".\nقلت: وشيخه هنا (إسماعيل بن قيس) ضعيف اتفاقًا؛ بل قال البخاري وأبو حاتم والدارقطني:\n\" منكر الحديث \". وقال ابن حبان في \" الضعفاء\" (١/ ١٢٧):\n\" في حديثه من المناكير والمقلوبات التي يعرفها من ليس الحديث صناعته،\nمات وقد نيف على تسعين سنة \".\n(تنبيه): ذكر الذهبي في \" الميزان \" أحمد بن عبد الصمد هذا بكنيته (أبي أيوب الأنصاري)، وساق له حديثًا آخر من رواية إبراهيم بن زياد المصري: ثنا أحمد بـ (النهروان): ثنا مالك ... إلخ، ثم قال: \" لا يعرف، والخبر منكر \".\nوعقب عليه الحافظ في \" اللسان \" بترجمة ابن حبان المتقدمة اياه، ثم قال:","vol":"14","page":449},{"text":"\" وأظن النهرواني غير صاحب الترجمة \".\nقلت: وأنا أرى أنه هو هو؛ لأ نه (نهرواني) أيضًا، - كما في الرواية التي ساقها الذهبي -. والله أعلم.\nوالحديث سكت عنه المنذري في \" الترغيب \" (٤/ ٢٣١/ ٣)، وقال الهيثمي في \" المجمع \" (١٠/ ٣٨٩):\n\" رواه الطبراني في \" الأوسط \"، وفيه إسماعيل بن قيس الأنصاري، وهو\nضعيف \".\nوحقه أن يقول: (ضعيف جدًا)؛ لدلالة أقوال الأئمة الأربعة المتقدمة على ذلك.\nوفي السند أيضًا (أبو سعيد)، ولم أعرفه، ويحتمل أنه (أبو سعيد المقبري) واسمه: (كيسان)، وهو من هذه الطبقة، وثقة. والله أعلم.\nهذا؛ وقد صح الحديث مختصرًا عن أبي هريرة ﵁ قال:\nكنا مع رسول الله ﷺ إذ سمع وجبة، فقال النبي ﷺ:\n\" تدرون ما هذا؟ \" قال: قلنا: الله ورسوله أعلم. قال:\n\" هذا حجررمي به في النار منذ سبعين خريفًا، فهو يهوي في النار الآن حتى انتهى إلى قعرها \".\nأخرجه مسلم (٨/ ١٥٠)، والبيهقي في \" البعث \" (٢٦٥/ ٥٣١)، وأحمد (٢/ ٣٧١) من طريقين عن يزيد بن كيسان عن أبي حازم عنه.","vol":"14","page":450},{"text":"ثم وجدت لحديث الترجمة طريقًا أخرى ببعضه اختصار، فقال ابن أبي شيبة في \" المصنف \" (١٣/ ١٦٢/ ٥٩٩٦ ١): حدثنا محمد بن بشر عن هارون بن أبي إبراهيم عن أبي نصر (كذا) قال: سمعت أبا سعيد الخدري يقول:\nكنا يومًا عند رسول الله ﷺ، فرأيناه كئيبًا، فقال بعضهم: يا رسول الله! بأبي وأمي ما لي أراك هكذا؟ فقال رسول الله ﷺ:\n\" سمعت هدة لم أسمع مثلها، فأتاني جبريل، فسألته عنها؟ فقال: هذا صخر قذف به في النار منذ سبعين خريفًا؛ فاليوم استقر قراره \".\nفقال أبو سعيد: والذي ذهب بنفس نبينا ﷺ ما رأيته ضاحكًا بعد ذلك اليوم حتى واراه التراب.\nقلت: وهذا إسناد رجاله ثقات؛ غير (أبي نصر)، فلم أعرفه، ومن المحتمل أنه: (أبو نضرة) .. وهو: (العبدي) .. واسمه: (المنذر بن مالك بن قطعة)، وهو ثقة معروف بالرواية عن أبي سعيد، ولكني لم أر من ذكره في شيوخ (هارون بن أبي إبراهيم)، وهو ثقة أيضًا مترجم في \" التهذيب \" وغيره. والله أعلم.\n<span data-type=\"title\" id=toc-6723>٦٧٠٦ </span>- (قَصْرٌ فِي الْجَنَّةِ مِنْ لُؤْلُؤَةٍ، فِيهَا سَبْعُونَ دَارًا مِنْ يَاقُوتَةٍ حَمْرَاءَ، فِي كُلِّ دَارٍ سَبْعُونَ بَيْتًا مِنْ زُمُرُّدَةٍ خَضْرَاءَ، في َكُلُّ بَيْتٍ سَبْعُونَ سَرِيرًا، عَلَى كُلِّ سَرِيرٍ سَبْعُونَ فِرَاشًا مِنْ كُلِّ لَوْنٍ، عَلَى كُلِّ فِرَاشٍ امْرَأَةٌ [من الحورِ العين]، فِي كُلِّ بَيْتٍ سَبْعُونَ مَائِدَةً، عَلَى كُلِّ مَائِدَةٍ سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ. فِي كُلِّ بَيْتٍ سَبْعُونَ وَصِيْفًا وَوَصِيفَةً، وَيُعْطَى الْمُؤْمِنُ مِنَ الْقُوَّةِ مَا يَأْتِي عَلَى ذَلِكَ كُلِّهِ فِي غَدَاةٍ وَاحِدَةٍ) .","vol":"14","page":451},{"text":"منكر جدًا.\nأخرجه البزار في \" مسنده \" (٣/ ٥١ - ٥٢/ ٢٢١٧ - الكشف)، والطبري في \" تفسيره \" (٩ ١/ ١٢٤)، وابن أبي الدنيا في \" صفة الجنة \" (٦٣/ ١٨١)، والطبراني في \" المعجم الكبير \" (١٨/ ١٦٠ - ١٦١) وفي \" الأوسط \" (٥/ ٤٣١/ ٤٨٤٦) - الشطر الأ ول منه -، والحسين المروزي في \" زيادات الزهد\" (٥٥٠/ ١٥٧٧)، وأبو نعيم في \" صفة الجنة \" (٠ ٢١ - ١ ٢١/ ٣٧٧ - تحقيق الأخ علي رضا)، والبيهقي في \" البعث \" (١٦٠/ ٢٨١)، وابن الجوزي في \" الموضوعات \" (٣/ ٢٥٢ -٢٥٣)؛ كلهم من طريق جسر بن فرقد عن الحسن - وأدخل بينهما بعضهم رجلًا - عن عمران بن حصين وأبي هريرة قالا:\nسئل رصول الله ﷺ عن قوله: ﴿ومساكن طيبة في جنات عدن﴾؟\nقال: ... فذكره. وقال البزار:\n\" لا نعلم له طريقًا إلا هذا، و(جسر): ليّن الحديث، وقد حدث عنه أهل العلم، والحسن: فلا يصح سماعه عن أبي هريرة من رواية الثقات\".\nوقال ابن الجوزي:\n\" هذا حديث موضوع على رسول الله ﷺ، وفي إسناده جسر؛ قال يحيى:\nليس بشيء، لا يكتب حديثه. وقال ابن حبان: خرج عن حد العدالة \".\nقلت: عبارة ابن حبان في\" الضعفاء \" (١/ ٣١٧):\n\" كان ممن غلب عليه التقشف، حتى أغضى عن تعهد الحديث؛ فأخذ يهم إذا روى، ويخطىء إذا حدث، حتى ... \".\nقلت: فالظاهر أنه أصابته غفلة الصالحين؛ فروى ما لا أصل له؛ فإن لوائح","vol":"14","page":452},{"text":"الصنع والوضع في هذا الحديث ظاهرة، وقد نقل بعضهم عن الحافظ ابن كثير أنه قال:\n\"الأشبه أنه موضوع \".\nولم أره في كتابه \" النهاية \" (٢/ ٢٤٠ - تحقيق أبو عبية فهيم الأزهري)، فالذي فيه:\n\" قلت: وهذا الحديث غريب، فإن هذا (الجسر) ضعيف جدًا، وإذا كان (الجسر) ضعيفًا؛ فلا يملك الاتصال \"!\nإلا أن هذا المحقق (الفهيم) ممن لا يوثق بأمانته وتحقيقه؛ فقد تصرف في الكتاب بترًا وحذفًا - حسب فهمه -؛ كما صرح بذلك في كثير من تعليقاته! وهي تدل دلالة قاطعة على جهله التام بعلم الحديث ورجاله ومصطلحه من جهة، وأنه لا يقيم وزنًا للعارفين به من الأئمة، فالعلم عنده هو عقله وفهمه! فهو من نمط (أبي ريا) و(الغزالي المصري) وأمثالهما من العقلانيين الذين ابتليت بهم الأمة.\nفعبارة ابن كثير المذكورة ليست صريحة بما نقلته عن (بعضهم) آنفًا. والله أعلم.\nهذا؛ ولم يتعقب السيوطي في \" اللآلي \" (٢/ ٤٥٢) بشيء يذكر، سوى أنه عزاه لجمع ممن أخرجوه من طريق (جسر) نفسه، منهم ابن أبي حاتم في \" التفسير \"! وليس بشيء؛ لأنهم لم يلتزموا عدم إيرادهم ما هو موضوع - ما دام أنهم يذكرون سنده؛ كما هو ظاهر لا يخفى على العلماء -. وأما قول ابن عراق في \" تنزيه الشريعة \" - بعد أن ذكر تعقب السيوطي المشار إليه -:","vol":"14","page":453},{"text":"\" وجسر لم يتهم بكذب \".\nفليس بشيء أيضًا؛ لأن ابن الجوزي إنما حكم بوضع الحديث من حيث متنه، لا اتهامًا لراويه بالكذب. وهذا أسلوب معروف عند العلماء النقاد. ولا يتقنه إلا النابغون منهم، الجامعون بين علم الرواية والدراية.\nوقال العراقي في \" تخريج الإحياء \" (٤/ ٥٣٧) - وعزاه لأبي الشيخ في \" العظمة \"، والآجري في \" النصيحة \" من رواية الحسن بن خليفة عن الحسن قال: سألت أبا هريرة وعمران بن حصين في هذه الآية -:\n\" ولا يصح، والحسن بن خليفة لم يعرفه ابن أبي حاتم، والحسن البصري لم يسمع من أبي هريرة - على قول الجمهور - \".\n<span data-type=\"title\" id=toc-6724>٦٧٠٧ </span>- (ما أحدث قوم بدعة إلا رفع مثلها من السنة) .\nضعيف.\nأخرجه أحمد (٤/ ١٠٥)، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (٤ ١/ ٣٧ ١)، وابن بطة في\" الإبانة \" (١/ ٣٤٨/ ٢٢٤) من طريق بقية عن أبي بكر بن عبد الله عن حبيب بن عبيد الرحبي عن غضيف بن الحارث\nالثمالي قال:\nبعث إليَّ عبد الملك بن مروان فقال: يا أبا أسماء! إنا قد جمعنا الناس على أمرين. قال: وما هما؟ قال: رفع الأيدي على المنابر يوم الجمعة، والقصص بعد الصبح والعصر. فقال:\nأما إنهما أمثل بدعكم عندي، ولست مجيبك إلى شيء منهما. قال: لم؟ قال: لأن النبي ﷺ قال: ... فذكره. وزاد:","vol":"14","page":454},{"text":"\" فتمسك بسنة خير من إحداث بدعة \".\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: بقية بن الوليد وهو: مدلس، وقد عنعن، ولكنه قد توبع - كما يأتي قريبًا -.\nوالأخرى: أبو بكر بن عبد الله - وهو: ابن أبي مريم الغساني -: قال الحافظ في \" التقريب \":\n\"ضعيف، وكان قد سُرق بيته فاختلط \". ومع هذا فقد قال في \" الفتح \" (١٣/٢٥٣):\n\" أخرجه أحمد بسند جيد عن غضيف بن الحارث \"!\nفجل ربي، ﴿لا يضلُّل ربي ولا يَنْسى﴾ .\nأما المتابعة؛ فهي عند البزار في \" مسنده \" (١/ ٨٢/ ١٢١ - كشف الأستار)، ومن طريقه الطبراني في \" المعجم الكبير \" (٨ ١/ ٩٩/ ٧٨ ١)، ومن طريقه أبو نعيم في \" المعرفة \" (٢/ ١٣١/ ٢)، ومن طريقه الديلمي في \" مسند الفردوس \" (٣/ ٢٢ - ٢٣ - الغراثب الملتقطة)، واللالكائي في \" السنة \" (٢/ ٩٠/١٢١)،\nوكذا ابن منده في \" المعرفة \" (٢/ ١٠٨/ ٢) أخرجوه من طرق أخرى - بعضهم مختصرًا - عن أبي بكر بن أبي مريم به، ولفظ الزيادة التي في آخره عند اللالكائي:\n\" فالتمسك بالسنة أحب إلي من أن أحدث بدعة \".\nمما يؤكد أنها موقوفة على (غضيف) وأنها ليست من تمام الحديث؛ ولذلك لم","vol":"14","page":455},{"text":"يذكرها السيوطي في \" الجامع الصغير \"، وغفل عن هذه الحقيقة المعلقون الثلاثة، فجعلوها؛ من تمام الحديث؛ فأغلقوا الحديث الذي ابتدأوه بفتح الهلالين الصغيرين (\")، ثم أغلقوه بهما في آخره (\") ! ذلك مبلغهم من لمعلم!\nوقد وقع للمنذري ومَن قبله بعض الأوهام فيه، فيحسن التنبيه عليها -، ولم يتنبه لكل ذلك المثار إليهم آنفًا -:\nأولًا: عزا المنذري في \" الترغيب \" (١/ ٤٥/ ٧، ٨) رواية أحمد المذكورة - وفيها القصة - للبزار أيضًا؛ إلا المرفوع، وبلفظ:\n\" ما من أمة ابتدعت بعد نبيها بدعة؛ إلا أضاعت مثلها من السنة\".\nثم عزا هذا اللفظ للطبراني وحده، وهو إنما رواه من طريق البزار - كما سبق -؛ فعزوه إليه أولى!\nوقلده في هذا كله الهيثمي في \" مجمع الزوائد \" (١/ ١٨٨)؛ فكأنه يتبعه في بعض التخريجات دون أن يرجع إلى الأصول، وقد بلوت مثل هذا منه كثيرًا!\nثانيًا: الطبراني: فإنه أخرجه تحت ترجمة (عفيف بن الحارث اليماني) وتحت عنوان (من اسمه \" عفيف \")، مع أنه أفرد ترجمة لـ (غضيف بن الحارث الكندي)، وساق له حديثًا آخر؛ فتحرف عليه (غضيف) إلى (عفيف)، كما تحرف عليه (الغساني) إلى (النسائي) ! وكل ذلك مخالف لأصله الذي رواه من طريقه (البزار) ! وقد بين ذلك الحافظ في ترجمة (عفيف) هذا من القسم الرابع من \" الإصابة \"؛ فقال - بعد أن ساق رواية الطبراني عنه -:\n\" قال أبو موسى في \" الذيل \": وقع التصحيف عنده في مواضع:","vol":"14","page":456},{"text":"الأول: قي اسمه؛ وإنما هو: (غضيف) .. بمعجمتين.\nالثاني: في نسبه؛ وإنما هو: (الثُمالي) .. بضم المثلثة.\nالثالث: في السند؛ وإنما هو: (أبو بكر الغساني) - وهو: ابن أبي مريم -، قال:\n\" وقد أورده الطبراني في \"كتاب السنة\" على الصواب \".\nولعل أصل هذا الحديث موقوف، فرفعه (الغساني)؛ فقد روى الدارمي (١/٤٥)، وابن وضاح القرطبي في \" الباع والنهي عنها \" (ص ٣٧)، واللالكائي أيضًا (٢/ ٩٣/ ٢٩ ١) عن حسان بن عطية قال:\n\" ما ابتاع قوم بدعة في دينهم؛ إلا نزع الله من سنتهم مثلها، ثم لا يعيدها إليهم إلى يوم القيامة\".\nوإسناده صحيح إلى حسان.\n<span data-type=\"title\" id=toc-6725>٦٧٠٨ </span>- (إن الله ﷿ لا يغلب ولا يخلب، ولا ينبأ بما لا يعلم. من يرد الله به خيرًا يفقهه في الدين، ومن لم يفقهه لم يُبل به) .\nضعيف جدًا.\nقال أبو يعلى في \" مسنده \" (٣ ١/ ٣٧١/ ٧٣٨١): حدثنا سويد بن سعيد: حدثنا الوليد عن ثور عن خالد بن معدان عن معاوية بن أبي سفيان مرفوعًا.\nوأخرجه الطبراني في \" مسند الشاميين \" (١/ ٠ ٢٤/ ٤٢٨)، ومن طريقه أبو نعيم في \" الحلية \" (٥/ ٢١٨ - ٢١٩) قال: حدثنا عبد الله بن أحمد بن حنبل: ثنا سويد بن سعيد به، إلا أنه قال:","vol":"14","page":457},{"text":"\" لم يبالِ به\". والمعنى وإحد. وقال أبو نعيم:\n\" هذه اللفظة الأخيرة من المبالاة لم يروها عن معاوية غيره، ورواه عدة عن معاوية في الفقه، ورواه ثابت بن ثوبان عن أبي عبد ربه الزاهد عن معاوية، وذكر الغلبة والخلابة وغيرها \".\nقلت: ذكر هذا في ترجمة (خالد بن معدان)، فأشار إلى نكارة هذه اللفظة؛ لمخالفتها للطرق العدة عن معاوية، لكن نسبة ذلك إلى خالد لا يخلو من نظر؛ لأن الطريق إليه واهية، وآفتها (الوليد) - وهو: ابن محمد الموقري -، وهو متروك - كما في \" التقريب \" -، وسويد بن سعيد: ضعيف وان كان من شيوخ مسلم.\nواقتصر الحافظ في \" الفتح \" (١/ ١٦٥) على عزوه لأبي يعلى من وجه ضعيف! وكأنه تبع في ذلك شيخه الهيثمي في \" المجمع \" (١/ ١٨٣) .\nوإن مما يؤيد النكارة: أن ثابت بن ثوبان روى عنه يزيد بن يحيى بن عبيد: أن شيخًا حدثه: أنه سمع جده قال: سمعت معاوية بن أبي سفيان على المنبريقول:\nسمعت رسول الله ﷺ يقول: ... فذكر الحديث؛ دون جملة المبالاة. أخرجه الطبراني في \" مسند الشاميين \" (١/ ١٥٨/ ٢٥٧) .\nلكن الشيخ وجده مجهولان.\nوقد رواه يزيد بن يوسف عن ثابت بن ثوبان عن أبي عبدِ ربٍ قال: سمعت معاوية بن أبي سفيان به.","vol":"14","page":458},{"text":"أخرجه الطبراني في \" المعجم \" (٩ ١/ ٣٦٩ - ٠ ٣٧/ ٨٦٨) .\nوأبو عبد ربٍ هذا هو الزاهد - كما تقدم في كلام أبي نعيم -، وهو تابعي وثقه ابن حبان، وروى عنه جماعة من الثقات، وروى له ابن حبان في \" الصحيح \"، ولذا قال الذهبي:\n\" صدوق \". وهذا أصح من قول الحافظ فيه:\n\"مقبول \".\nلكن في الطريق إليه يزيد بن يوسف، وهو ضعيف جدًا، قال الهيثمي (١/ ٨٤):\n\" رواه الطبراني في \" الكبير \"، وفيه يزيد بن يوسف الصنعاني، وهو ضعيف متروك الحديث \". وقال الذهبي في \" المغني \":\n\" تركوه \".\nوجملة الفقه من الحديث صحيحة - كما أشار إلى ذلك أبو نعيم فيما تقدم -، وقد رواها الشيخان وغيرهما عن معاوية، وقد خرجتها في\" الصحيحة \" برقم (١١٩٤) .\nوزاد فيه بعض الضعفاء زيادة أخرى بلفظ:\n\" وألهمه رشده \".\nوسبق تخريجها وبيان علتها برقم (٥٠٣٢) من حديث عبد الله بن مسعود، وأن المنذري وهم في عزوها للطبراني. فراجع إن شئت.","vol":"14","page":459},{"text":"<span data-type=\"title\" id=toc-6726>٦٧٠٩ </span>- (مَنْ طَلَبَ الْعِلْمَ فَأَدْرَكَهُ كَانَ لَهُ كِفْلَانِ مِنَ الأَجْرِ، فَإِنْ لَمْ يُدْرِكْهُ كَانَ لَهُ كِفْلٌ مِنَ الأَجْرِ) .\nضعيف جدًا.\nأخرجه الدارمي في\" سننه \" (١/ ٩٦ - ٩٧)، وتمام في \" فوائده \" (١/ ٢٧ ١/ ٦٥ - من ترتيبه)، والطبراني في \" معجمه \" (٢٢/ ٦٨/١٦٥)، والقضاعي في\" مسند الشهاب \" (١/ ٢٩٢/ ٤٨١)، وابن عبد البر في\n\" جامعه \" (١/ ٤٥)، وابن عساكر في \" تاريخه \" (٨ ١/ ٢٧٢) - من طريق تمام وغيره، أخرجوه - من طرق عن يزيد بن ربيعة الصنعاني: حدثنا ربيعة بن يزيد قال: سمعت وائلة بن الأسقع يقول: ... فذكره مرفوعًا. وأشار ابن عبد البر إلى تضعيفه بقوله:\n\" أحاديث الفضائل تسامح العلماء قديمًا في روايتها عن كل، ولم ئنتقدوا فيها كانتقادهم في أحاديث الأحكام \".\nقلت: وذلك يكون إما بسوقهم لأسانيدها، أو ببيان حالها عند تجريدها من أسانيدها - كما هو مقرر في محله -.\nوهذا إسناد ضعيف جدًا؛ آفته (يزيد بن ربيعة الصنعاني) الدمشقي الرحبي؛ فإنه متفق على تضعيفه، وقال البخاري في \" تاريخه \" (٤/ ٣٣٢/٢):\n\"حديثه مناكير\". وقال النسائي وغيره:\n\" متروك \". وشذ ابن عدي؛ فقال في\" الكامل \" (٧/ ٢٥٩):\n\" أرجو أنه لا بأس به \". مع أنه روى عن أبي مسهرأنه قال:\n\" كان قديمًا غير متهم؛ ولكني أخشى عليه سوء الحفظ والوهم \".","vol":"14","page":460},{"text":"قلت: وفي قوله \" قديمًا \" إشارة قوية إلى أنه تغير فيما بعد، وهذا ما صرح به ابن حبان؛ فقال في \" الضعفاء \" (٣/ ١٠٤):\n\" كان شيخًا صدوقًا، إلا أنه اختلط في آخر عمره، فكان يروي أشياء مقلوبة، لا يجوز الاحتجاج به إذا انفرد \".\nومما تقدم تعلم تساهل المنذري في \" الترغيب \" (١/ ٥٤/ ٧) بتصديره\nالحديث بـ (عن) المشعر بقوته، وقوله عقبه:\n\" رواه الطبراني في \" الكبير \"، ورواته ثقات، وفيهم كلام \"!\nعلى أن قوله: \" فيهم \" وهم ظاهر؛ لأن رجاله كلهم ثقات غير يزيد هذا، ونحوه قول الهيثمي (١/ ١٢٣):\n\" رواه الطبراني في \" الكبير \"، ورجاله موثقون \"!\nفكأنه قلد المنذري؛ فقد جمعا بين تشدد وتساهل، والصواب أن يقولا: \" ورواته ثقات، وفي أحدهم كلام \"!\nومن الغريب أن البوصيري قد قلد المنذري أيضًا - كما سترى -.\nوقد رواه بعض الضعفاء عن (يزيد)، فزاد في المتن، وأسقط من السند، فقال أبو يعلى في \" مسنده الكبير \" - كما في\" المطالب العالية \" (ج ١/ ١١/١) -:\nحدثنا الهذيل بن إبراهيم: ثنا مجاشع بن يوسف: حدثني يزيد بن ربيعة الدمشقي عن وائلة بن الأسقع به.\nفأسقط من السند (ربيعة بن يزيد)، وزاد في المتن فقال -:","vol":"14","page":461},{"text":"\" ففسره فقال: من طلب علمًا فأدركه؛ أعطاه الله أجر ما علم، وأجر ما عمل، ومن طلب علمًا فلم يدركه؛ أعطاه الله أجر ما علم، وسقط أجر ما لم يعمل \".\nومن طريق أبي يعلى أخرجه ابن حبان في \" الضعفاء\" (٣/ ٣٨)، وابن عساكر أيضًا، أورده ابن حبان في ترجمة (مجاشع) هذا وقال:\n\"يقلب الأسامي في الأخبار، ويرفع الموقوف من الآثار، لا يحل كتابة حديثه إلا على سبيل الاعتبار \". وقال عقب الحديث:\n\" ... أقلب اسمه؛ إنما هو (ربيعة بن يزيد) - ... ورفعه. وهو قول وائلة \".\nقلت: (ربيعة) هذا تا بعي، وما أظن مجاشعًا أدركه؛ فالصواب أن يقال:\n(أسقطه) - كما أسلفنا -، وإلى. ذلك أشار الحافظ ابن عساكر بقوله - بين يدي الحديث، وعقب الحديث المتقدم -:\n\" ورواه مجاشع بن يوسف الأسدي عن يزيد بن ربيعة عن وائلة، وقصر به \".\nثم إن (الهذيل بن إبراهيم) الراوي عنه، لم يوثقه غير ابن حبان، وقال في \" ثقاته \" (٩/٢٤٥):\n\" حدثنا عنه أبو يعلى، يعتبر حديثه إذا روى عن الثقات \".\nونقله عنه في \" اللسان \" ولم يزد.\nوقال البوصيري في \" إتحاف السادة المهرة \" (ق ٢٠/٢):\n\" رواه أبو يعلى، وفي سنده يزيد بن ربيعة الدمشقي، وهو ضعيف، ورواه الطبراني في \" الكبير \"، ورجاله ثقات وفيهم كلام \"!","vol":"14","page":462},{"text":"كذا قال! وقلده الشيخ الأعظمي في تعليقه على \" المطالب العالية \" المطبوعة (٣/ ١٢١) ! وهو من أعجب ما رأيت من التتابع على التقليد؛ فقد عرفت مما سبق أن هذا كلام المنذري. وهم فيه وهمين.. قلده عليهما الهيثمي.. ثم البوصيري.. ثم الأعظمي.. وأخيرًا المعلقون الثلاثة على \" الترغيب \" (١/١٢٣) .. والمعلق على \" الروض البسام بترتيب وتخريج فوائد تمام \".. فيا حسرتاه على ذهاب العلم! وفشو التقليد!\nولهذا الأخير وهم آخر؛ وهو أنه حشر رواية أبي يعلى مع رواية الدارمي وغيره الموصولة، وكذلك فعل من قبله أخونا حمدي السلفي في تعليقه على \" مسند الشهاب \"؛ كما أنه لم ينتبه في تعليقه على \" المعجم الكبير \" لخطأ الهيثمي المتقدم في توثيق رجاله؛ فقد نقله وأقره، ولا لخطأ آخر وقع في إسناد \" المعجم \"؛ وهوأنه وقع فيه سقط ووهم من طريق يحيى بن صالح الوحاظي وغيره قالا: ثنا ربيعة بن يزيد الرحبي عن وائلة ...؛ فأسقط من الإسناد (يزيد بن ربيعة) - علة الحديث -، وألصق فيه نسبته (الرحبي) بشيخه الثقة؛ فقال: (ربيعة بن يزيد الرحبي)، ولا يعرف بهذه النسبة.. والصواب ما في \" مسند الشهاب \" من طريق يحيى المذكور: ثنا يزيد بن ربيعة - من أهل دمشق -: حدثني ربيعة بن يزيد عن وائلة ... وهي رواية الجماعة - كما تقدم -؛ لكن ليس فيها نسبة (الرحبي)؛ فاقتضى التنبيه!\nولعل السقط المذكور والوهم المزبور في نسخة، المعجم كالتي كانت عند المنذري؛ فلم ينتبه للسقط، ولا لوصف ربيعة بن يزيد بـ (الرحبي) - وليست له -؛ فوثقه، وإن كان كذلك؛ فيكون هناك وهم آخر، وهو أنه لم ينتبه للانقطاع الحاصل من السقط؛ لأن يحيى بن صالح الوحاظي المتوفى سنة (٢٢٢) لم يدرك بداهة ربيعة بن يزيد الدمشقي؛ لأنه توفي سنة (ثلاث - على الأكثر - وعشرين ومئة) !","vol":"14","page":463},{"text":"<span data-type=\"title\" id=toc-6727>٦٧١٠ </span>- (ما اكتسب مكتسب مثل فضل علم، يهدي صاحبه إلى هدى أو يرده عن ردى، ولا استقام دينه حتى يستقيم عقله) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/ ٢٠٩/ ٢/٤٨٦٢ - بترقيمي) و\" المعجم الصغير \" (ص ١٤٠ - هندية) من طريق أصبغ بن الفرج: ثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر بن الخطاب\nمرفوعًا. وقال:\n\" لا يروى عن عمر إلا بهذا الإسناد، تفرد به أصبغ \".\nقلت: هو ثقة من شيوخ البخاري، وإنما الآفة من شيخه عبد الرحمن بن زيد ابن أسلم؛ فإنه متروك، وهو صاحب حديث توسل آدم بالنبي ﷺ، وقد سبق تخريجه في المجلد الأول.\nثم إن ما ذكره الطبراني من التفرد إنما هو بالنسبة إلى ما أحاط به علمه، والا؛\nفقد أخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ١٠٠/ ١ - ٢ - بغية الباحث):\nحدثنا داود بن الحبر: ثنا عباد عن زيد بن أسلم عن أبيه عن عمر (١) به.\nلكن داود هذا: متهم بالكذب، وهو صاحب \" كتاب العقل \"، وقد ذكر الحافظ وغيره أن عامة أحاديث العقل موضوعة؛ لكن لفظ الحديث في \" المعجم الصغير \": \" عمله \".. مكان: \" عقله \".\nوبلفظ \" الصغيرة \" ورده المنذري في \" الترغيب \" (١/ ٥٥)؛ وقال:\n\" رواه الطبراني في \" الكبير \" - واللفظ له - و\" الصغير \" - إلا أنه قال فيه:\n_________\n(١) وقع في \" المطالب العالية \" المطبوعة (٣/ ٢٠/ ٢٧٦٥): \" ابن عمر، خطأ.","vol":"14","page":464},{"text":"حتى يستقيم عقله. وإسنادهما مقارب \"!\nكذا قال! وهو من تساهله. ونحوه قول الهيثمي (١/ ١٢١):\n\" رواه الطبراني في \" الصغير \" و\" الأوسط \"، وفيه عبد الرحمن بن زيد بن أسلم، وهو ضعيف \"!\nوفي تخريج المنذري ملاحظتان أخريان:\nالأولى: أنه عزاه لـ: \" كبير الطبراني \" دون \" الأوسط \"، وهو خطأ، لعله من الناسخ، والعكس هو الصواب؛ فليس هو في \" الكبير \".\nوالأخرى: أنه جعل لفظ \" عقله \" لـ: \" الصغير \" وهو لـ: \" الأوسط \".\n(تنبيه): سقط هذا الحديث وآخر عقبه من مطبوعة \" المعجم الأوسط \" التي قام على تحقيقها الدكتور محمود الطحان؛ فليس فيه (٥/ ٣٦٦/ ٤٧٢٣، ٤٧٢٤) منهما إلا كلمات من إسناديهما، ولا أدري السبب في ذلك إلا قلة العناية بالتحقيق والمقابلة بالأصل المصور، والحديثان فيه مقروآن، ومنه نقلت، وهذا مثال قوي جدًا من مئات الأمثلة على مبلغ صدقه فيما ادعاه في المقدمة (ص ١٣) من اعتنائه بتحقيق الكتاب!\n<span data-type=\"title\" id=toc-6728>٦٧١١ </span>- (مَنْ تَوَضَّأَ، فَأَسْبَغَ الْوُضُوءَ - فَغَسَلَ يَدَيْهِ وَوَجْهَهُ، وَمَسَحَ عَلَى رَأْسِهِ وَأُذُنَيْهِ، ثُمَّ قَامَ إِلَى الصَّلَاةِ الْمَفْرُوضَةِ -،غَفَرَ اللَّهُ لَهُ فِي ذَلِكَ الْيَوْمِ مَا مَشَتْ إِلَيْهِ رِجْلُهُ، وَقَبَضَتْ عَلَيْهِ يَدَاهُ، وَسَمِعَتْ إِلَيْهِ أُذُنَاهُ، وَنَظَرَتْ إِلَيْهِ عَيْنَاهُ، وَحَدَّثَ بِهِ نَفْسَهُ مِنْ سُوءٍ) .\nمنكر بذكر: (اليوم، وتحديث النفس) .\nأخرجه أحمد (٥/ ٢٦٣) من","vol":"14","page":465},{"text":"طريق أبان بن عبد الله: ثنا أبو مسلم قال:\nدخلت على أبي أمامة وهو يتفلى في المسجد، ويدفن القمل في الحصى، فقلت له: يا أبا أمامة! إن رتجلًا حدثني عنك أنك قلت: سمعت رسول الله ﷺ يقول: ... (فذكره)؛ قال: والله! لقد سمعته من نبي الله ما لا أحصيه.\nومن هذا الوجه أخرجه الطبراني أيضًا في \" المعجم الكبير \" (٨/ ٣١٩/ ٨٠٣٢)، والبيهقي في \" الشعب \" (٣/ ٤ ١/ ٢٧٣٦) .\nقلت: وهذا إسناد ضعيف؛ لجهالة (أبي مسلم) هذا، فإنه لا يعرف الا بهذه الرواية، وأما قول الهيثمي في \" المجمع \" (١/ ٢٢٢) - بعدما عزاه لأحمد والطبراني -:\n\" وأبو مسلم: لم أجد من ترجمه بثقة ولا جرح، غير أن الحاكم ذكره في \" الكنى \"، وقال: روى عنه أبو حازم. وهنا روى عنه أبان بن عبد الله، وكذلك ذكره ابن أبي حاتم \".\nقلت: ففيه ما يأتي:\nأولًا: أشار إلى أنه لم يوثقه أحد، ولا ابن حبان المعروف تساهله بتوثيق المجهولين، وهو كذلك؛ فإنه لم يورده في كتابه \" الثقات \".\nثانيًا: قوله: \" الحاكم \".. المراد به عند الإطلاق أبو عبد الله صاحب \" المستدرك \"، وهو وهم؛ وإنما هو (أبو أحمد الحاكم) مؤلف \" الكنى والأسماء \"، فلعله سقطت الكنية من قلمه أو من بعض النساخ، وعلى الصواب وقع في\n\" تعجيل المنفعة \" للحافظ ابن حجر - كما يأتي -.","vol":"14","page":466},{"text":"ثالثًا: قوله: \" روى عنه أبو حازم، وهنا ... \" إلخ.. خطأ، نتج منه خطأ آخر، ذلك أن (أبو حازم) هذا لم يرو عنه، إنما هو جد أبان الراوي هنا؛ فقد قال البخاري في (الكنى) من \" تاريخه الكبير \" (٦٨/ ٦٢٩):\n\" أبو مسلم الثعلبي: سمع أبا أمامة، روى عنه أبان بن عبد الله بن أبي حازم \".\nوكذا في \" الجرح والتعديل \" (٤/ ٢/ ٤٣٦٢/٢١٧٨) حرفًا بحرف.\nوقد تبع الحافظ ابن حجر شيخه الهيثمي في هذا الخطأ، وزاد عليه؛ فقال في \" التعجيل \" - بعد أن ذكره برواية أبان بن عبد الله عنه -:\n\" قلت: ذكره أبو أحمد الحاكم في \" من لا يعرف اسمه \"، وروى عنه (أبو حازم)، ونقل ذلك عن البخاري \".\nقلت: وهذا النقل خطأ؛ مخالف لما في \" تاريخ البخاري \" - كما تقدم -، ويظهر أنه خطأ قديم؛ لأني رأيت الحافظ الذهبي قد ذكر أيضًا رواية أبي حازم عنه في كتابه \" المقتنى في سرد الكنى \"، وهو مختصر كتاب أبي أحمد الحاكم المذكور آنفًا، فلا أستبعد أن يكون الخطأ منه، ثم تناقله الحفاظ المذكورون، دون أن ينتبهوا له.\nوالخلاصة: أن (أبو مسلم) هذا مجهول لا يعرف؛ لأنه ليس له إلا راوٍ واحد، وهو.: (أبان بن عبد الله بن أبي حازم)، وهو صدوق فيه لين - كما في \" التقريب \".\nفالحديث ضعيف لا يصح؛ بل هو منكر، لأنه قد جاء من طرق على أبي","vol":"14","page":467},{"text":"أمامة بألفاظ مختلفة ليس فيها ما أضرت إليه في صدر هذا التخريج؛ وهي عند أحمد (٥/ ٢٥١، ٢٥٤، ٢٥٥، ٢٥٦، ٠ ٢٦، ٢٦٣، ٢٦٤)، والطبراني (٨/١٤٥، ١٤٦، ١٤٦ -١٤٧، ١٤٨، ٢٩٢، ٣٠٠، ٣٠١، ٣٠٦، ٣١٨) و\" المعجم الصغير \" (٢ ٠ ٩ - الروض النضير) و\" الأوسط \" (١/٣١٥ - ٣٢٠ - مجمع\nالبحرين)، يضاف إلى ذلك أحاديث أخرى في الباب عن عثمان وأبي هريرة وغيرهما؛ ذكرها المنذري في \" الترغيب \" (١/ ٩٤ - ٩٦)، وأتبعها بذكر بعض الألفاظ المشار إليها من حديث أبي أمامة، وفيها هذه الرواية المنكرة التي تفرد بها ذاك المجهول دون سائر الطرق، ومع ذلك قال المعلقون الثلاثة:\n\" حسن بشواهده \"!!\nذلك مبلغهم من العلم بهذا الفن.\nومن جهلهم بالسنة وعدم جمعهم إياه: أنه خفي عليهم أن قوله في أخر الحديث:\n\" وحدث به نفسه من سوء \".\nمخالف للأحاديث الصحيحة؛ كقوله ﵊:\n\" إن الله تجاوز لأمتي ما حدثت به أنفسها؛ ما لم تتكلم به، أو تعمل به\".\nأخرجه الشيخان من حديث أبي هريرة، وهو مخرج في \" صحيح أبي داود \" (١٩١٥) .\nوقال ﷺ في الحديث القدسي:\n\" ... وإذا هم [عبدي] بسيئة ولم يعملها؛ لم أكتبها عليه، فإن عملها؛","vol":"14","page":468},{"text":"كتبتها سيئة واحدة\".\nمتفق عليه أيضًا، وهو مخرج في\" الروض النضير \" (٢/ ٣٤٧) .\nفقد فرقت هذه الأحاديث بين ما يعمله العبد من السيئات - فهي ذنب يؤاخذه الله عليه الا أن يغفره -، وبين ما حدث به نفسه ولم يعمله - فهو لا يؤاخذ عليه -، بينما حديث الترجمة سوَّى بين الأمرين، وجعل حديث النفس ذنبًا يؤاخذ عليه كسائر الأعمال ... فكان منكرًا من ناحية المتن أيضًا.\nوهنا شيء لا بد من التنبيه عليه؛ وهو: أنه لم يذكر في الحديث غسل الرجلين في كل من \" المسند \" و\" المعجم \"، وكذلك هو في \" جامع المسانيد \" (١٣/ ٢٣٠) لابن كثير، و\" أطراف المسند \" لابن حجر (٦/ ٤٤)، وأما المنذري في \" التركيب \" (١/ ٩٦) ففيه زيادة \" وغسل رجليه \"؛ فالظاهر أنها زيادة من بعض النساخ إن لم يكن وهمًا من المنذري ﵀.\nثم ان نسبة (أبي مسلم الثعلبي) هي بالثاء المثلثة في كل المصادر المتقدمة، ورأيته في ترجمة (أبان) من \" تهذيب الكمال \" (٢/ ١٤) بالتاء المثناة من فوق، ولم يرد (أبو مسلم) هذا في أن من النسبتين في \" إكمال \" ابن ماكولا، و\" تبصير\" كابن حجر.\n<span data-type=\"title\" id=toc-6729>٦٧١٢ </span>- (لَا تَقُومُ السَّاعَةُ حَتَّى يَتَحَوَّلَ خِيَارُ أَهْلِ الْعِرَاقِ إِلَى الشَّامِ وَيَتَحَوَّلَ شِرَارُ أَهْلِ الشَّامِ إِلَى الْعِرَاقِ) .\nضعيف موقوف.\nأخرجه أحمد (٥/ ٢٤٩)، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (١/ ٩٧ - دار الفكر) من طريق الجريري عن أبي المشاء - وهو:","vol":"14","page":469},{"text":"لقيط بن المشاء - عن أبي أمامة قال: ... فذكره موقوفًا، وزاد:\nوقال رسول الله ﷺ: \" عليكم بالشام \".\nقلت: وهذا إسناد ضعيف على وقفه، رجاله ثقات؛ غير (لقيط بن المشاء أبو المشاء): لم يوثقه غير ابن حبان، وقال (٥/ ٣٤٤):\n\" يخطئ ويخالف \".\nولم يذكرله راويًا غير الجريري؛ لكن قرن معه ابن أبي حاتم (٧/ ١٧٧) قرة ابن أبي خالد. ورواية هذا عنه في \" كنى \" الدولابي (٢/ ١١٥) و\" معجم \" الطبراني (٨/ ٣٠٦/ ٧٩٩٥) بحديث آخر في (فضل الوضوء) .\nوأما الزيادة المرفوعة: \" عليكم بالشام \"؛ فهي ثابتة صحيحة من حديث عبد الله بن حوالة، وله عنه أربعة طرق، وشاهد من حديث عبد الله بن عمر، وقد خرجتهما في \" فضائل الشام \" (ص ١٠ - ١١، ٣٢ - مكتبة المعارف)، وحديث ابن عمر في \" الصحيحة \" برقم (٢٧٦٨) .\n(تنبيه): وقع (مشاء) في\" المسند \": (المثنى) .. في الكنية واسم الأب؛ فصححته من \" التاريخ \"، و\" جامع المسانيد \" (١٣/ ١٧٩/١٠٣٥٣) لابن كثير، و\" أطراف المسند \" (٦/ ٣٥/ ٧٦٦٦) لابن حجر، و\" معجم \" الطبراني، و\" المقتنى \" للذ هبي، وغيرها.\n<span data-type=\"title\" id=toc-6730>٦٧١٣ </span>- (لزمت السواك حتى خشيت أن يدردني) .\nضعيف بهذا اللفظ.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٢٧١/ ٦٥٢٢) من طريق عمرو بن أبي عمرو مولى المطلب عن عائشة قالت: قال رسول","vol":"14","page":470},{"text":"الله ﷺ: ... فذ كره. وقال:\n\" لا يروى عن عائشة إلا بهذا الإسناد \".\nقلت: وهو ضعيف منقطع، وإن كان رجاله رجال الصحيح - كما قال الهيثمي (٢/ ٩٩)، تبعًا للمنذري في \" الترغيب \" (١/ ٢ ٠ ١/ ٤ ١) -؛ فإن ذلك لا ينفي العلة؛ كما نبهنا على ذلك مرارًا تعليمًا للجاهلين، وتنبيهًا للغافلين، أو المتساهلين، من أمثال المعلقين الثلاثة على \" الترغيب \" (١/ ٢٣٠)؛ فقد صدروا تخريجه إياه في تعليقهم عليه بقولهم:\n\" حسن، قال الهيثمي ... \" فذكروا ما أشرت إليه من قوله، وزادوا عليه موهمين أنه من كلامه، فقالوا:\n\" ورواه البزار؛ كما في \" كشف الأستار \" (٤٩٧)، وقال الهيثمي (٢/ ٩٩):\nرواه البزار وفيه عمران بن خالد وهو ضعيف \".\nقلت: وهذا من تخاليطهم وجهلهم؛ فإن رواية البزار هذه في الموضع المشار إليه من \"الكشف \" و\"المجمع \" إنما هي عن أنس لا عن عائشة، وبلفظ: \" أمرت بالسواك ... \"، وليس بلفظ: \" لزمت \".. خلافًا لما أوهموا!!\nثم إذا كانوا يريدون بهذه الرواية تقوية حديث عائشة - والفرق بينهما ظاهر -؛ فلا وجه لذكرها دون غيرها مما روي عن غير أنس؛ كابن عباس وغيره مما كنت خرجته في \" الصحيحة \" (٤/ ٧٧ - ٧٨/ ٥٦ ٥ ١) تقوية للّفظ المذكور.\nهذا؛ وقد كنت قلت هناك في رواية (عمرو بن أبي عمرو) عن عائشة:\n\" وما أظن أنه سمع منها \".","vol":"14","page":471},{"text":"والآن لا بد لي من بيان وجهة ذلك؛ فأقول:\nلقد ذكروا في ترجمة (عمرو بن أبي عمرو) هذا أنه توفي سنة (١٤٤)، وفي ترجمة عائشة أنها توفيت سنة (٥٦)، فبين وفاتيهما (٨٨) سنة. فهذا يعني: أنه ولد بعد وفاتها ﵂. وهذا هو السبب - والله أعلم - أنهم لم\nيذكروا له رواية عن أحد من الصحابة؛ إلا أنس بن مالك ﵁ الذي تأخرت وفاته إلى سنة (٩٢)، وقال أبو حاتم - كما في \" جامع التحصيل \" (٣٠١/٥٧٩) -:\n\" حديثه عن أبي موسى الأشعري مرسل \".\nقلت: وكانت وفاته سنة (٥٠)؛ أي: قبل وفاة عائشة بست سنين.\nولحديث أنس شاهد من حديث ابن عباس وغيره، وهو مخرج في \" الصحيحة \" (١٥٥٦) .\n<span data-type=\"title\" id=toc-6731>٦٧١٤ </span>- (من سمع المؤذن يؤذن، فقال كما يقول، ثم يقول: رضيت بالله ربا، وبالإسلام دينا، وبمحمد ﷺ نبيا، وبالقرآن إماما، وبالكعبة قبلة، أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا\nعبده ورسوله، اللهم! اكتب شهادتي هذه في عليين، وأشهد عليها ملائكتك المقربين، وأنبياءك المرسلين، وعبادك الصالحين، واختم عليها بـ (آمين)، واجعلها لي عندك عهدا توفنيه يوم القيامة، إنك لا تخلف الميعاد، بدرت إليه بطاقة من تحت العرش فيها أمانه من النار) .\nمنكر جدًا؛ شبه موضوع.\nآخرجه البيهقي في \" الدعوات الكبير \" (١/ ٣٥/","vol":"14","page":472},{"text":"٥١)، والأصبهاني في \" الترغيب \" (١/ ٤٧ ١/ ٢٧٤) من طريق أبي الوليد هشام بن إبراهيم المخزومي: حدثنا موسى بن جعفر بن أبي كثير الأنصاري عن عمه عن أبي سلمة عن أبي هريرة مرفوعًا. قال أبو الوليد:\n\" سألته عن البطاقة؛ فقال: الصك الصغير \".\nقلت: وهذا إسناد ضعيف جدًا، ومتن مركب شبه موضوع؛ آفته (موسى بن جعفر بن أبي كثير الأنصاري)؛ قال الذهبي في \" الميزان \".\n\" لا يعرف، وخبره ساقط \".\nثم ساق له حديثًا في آخره أنه قال لحفصة:\n\"يلي الأمر بعدي أبو بكر، ويليه من بعد أبي بكر أبوك \". وقال الذهيي:\n\" قلت: هذا باطل \". وقال العقيلي في \" الضعفاء \" (٤/ ١٥٥):\n\" مجهول بالنقل، لا يتابع على حديثه، ولا يصح إسناده\".\nثم ساق حديث الولاية، وقال:\n\" ولا يعرف إلا به \".\nوأقره الحافظ في \" اللسان \"، وساق له حديث الترجمة وقال:\n\"وزاد فيه على حديث عائشة عند أبي داود زيادات مستغربة، ورأيت له حديثًا آخر، أخرجه الطبراني في \" الأوسط \" في ترجمة (إبراهيم بن محمد الصنعاني) في صلاة التسابيح. وعمه لم أقف على اسمه، ولا عرفت حاله،","vol":"14","page":473},{"text":"ولا رأيت لموسى هذا ذكرًا في \" تاريخ \" البخاري، ولا \" ثقات \" ابن حبان، وهو أخو محمد وإسماعيل ابني جعفر بن أبي كثير المتقنين المشهورين. والله أعلم!.\nقلت: وكنت أود أن يفيدنا من علمه بحال الراوي عنه (هشام بن إبراهيم المخزومي)؛ فإني لم أجد له ذكرًا في شيء من كتب الرجال التي عندي. والله أعلم.\n<span data-type=\"title\" id=toc-6732>٦٧١٥ </span>- (من قال مثل مقالته - يعني: أذان بلال -، وشهد مثل شهادته فله الجنة) .\nضعيف جدًا.\nأخرجه أبو يعلى في \" مسنده \" (٧/ ٦٥ ١/ ٣٨ ١ ٤): حدثنا أبو الربيع الزهراني: حدثنا سلام عن زيد العمي عن يزيد الرقاشي عن أنس بن مالك:\nأن رسول الله ﷺ عرّس ذات ليلة، فأذن بلال؛ فقال رسول الله ﷺ: ...\nفذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ مسلسل بعلل ثلاث:\nالأولى: سلام بن سُليم الطويل، وهو: متروك - كما قال الذهبي وا لعسقلاني -.\nالثانية: زيد العمي - وهو: ابن الحواري -: قال الحافظ:\n\" ضعيف \". وقال الذهبي في\" المغني \":","vol":"14","page":474},{"text":"\" مقارب الحال. قال ابن عدي: لعل شعبة لم يرو عن أحد أضعف منه\".\nالثالثة: يزيد الرقاشي - وهو: ابن أبان -: قال الذهبي في \" الكاشف \"، وابن حجر في \" التقريب \":\n\"ضعيف \".\nومن هذا التحقيق يتبين أن العلة الأولى هي الأقوى من الأخريين، بحيث أنه إذا اقتصر عليها بالذكر أغنى عن ذكر غيرها؛ لشدة وهائها، فمن الغرائب أن يغفل عنها حفاظنا:\nأولهم: الحافظ المنذري في \" الترغيب \" (١/ ١١٣/ ٧): فإنه ذكره من رواية أبي يعلى عن يزيد الرقاشي عن أنس ... يشير إلى تضعيفه بـ (يزيد) فقط!\nثانيهم: الهيثمي: فإنه أفصح عن ذلك بقوله (١/ ٣٣٢):\n\" وفيه يزيد الرقاشي، ضعفه شعبة وغيره، ووثقه ابن عدي، وابن معين في رواية \".\nثالثهم: البوصيري: فإنه قال في \" إتحافه \" (١/ ٥٦/ ٢):\n\" يزيد الرقاشي؛ ضعيف، وكذا الراوي عنه \".\nوهذا - وإن كان أنبههم فقد - غفل أيضًا عن العلة الكبرى، وقد قلده في ذلك الشيخ الأعظمي في تعليقه على \" المطالب العالية \" (١/ ٦٨)، وتبعه في ذلك المعلق على \" مسند ًابي يعلى \" (ص ١٦٥) !!","vol":"14","page":475},{"text":"وأما المعلق على\" المقصد العلي، (١/ ١١٧) فإنه - مع قوله بأن \"اسناده ضعيف جدًا\"؛ فإنه - لم يعله بما يدل على قوله إلا بقول الهيثمي المذكور أنفًا، وهو إلى أن يدل على أنه حسن عنده أقرب من أن يدل على ضعفه؛ بله ضعفه الشديد، ومثل هذا التناقض إنما يأتي من التقليد والتلفيق بين الأقوال المتناقضة، والجهل بهذا العلم الشريف.\nهذا؛ ويغني عن هذا الحديث الواهي ويفيض عليه في الإفادة حديث عمر بن الخطاب مرفوعًا بلفظ:\n\" إذا قال المؤذن: الله أكبر الله أكبر، فقال أحدكم: الله أكبر الله أكبر.... \" الحديث إلى قوله:\n\"ثم قال: لا إله إلا الله، قال: لا إله إلا الله من قلبه؛ دخل الجنة\". رواه مسلم وغيره، وهو مخرج في \" الإرواء \" (١/ ٢٥٨/ ٢٤٠) وغيره.\nوالاستشهاد بهذا أقرب مما استشهد به المعلق على \" مسند أبي يعلى \" وهو حديث ابن عمرو بلفظ:\n\"إذا سمعتم المؤذن؛ فقولوا مثلما يقول، ثم صلوا علي ... \"، الحديث، وفيه: \"فمن سأل الله لي الوسيلة؛ حلت له الشفاعة \".\nرواه مسلم أيضًا وغيره، وهو مخرج في المصدر المذكور برقم (٢٤٢) . وليس يخفى الفرق بين الحديثين على العلماء والفقهاء.","vol":"14","page":476},{"text":"<span data-type=\"title\" id=toc-6733>٦٧١٦ </span>- (من بنى مسجدًا يصلّى فيه؛ بنى الله ﷿ له [بيتًا] في الجنة أفضل منه) .\nمنكر بزيادة: (أفضل منه) .\nأخرجه البخاري في \" التاريخ \" (١/ ٢/ ٧١)، وأحمد (٣/ ٤٩٠)، وكذا ابنه عبد الله، والطبراني في \" المعجم الكبير \" (٢٢/ ٨٨ - ٨٩/ ٢١٣)، وابن عدي في \" الكامل \" (٢/ ٣٢٤)، وأبو نعيم في \" الحلية \" (٨/ ٣١٩)، وابن عساكر في \" تاريخ دمشق \" (١٥/ ٢٣١ - ٢٣٢)؛ كلهم من طريق الحسن بن يحيى الخُشني عن بشربن خيان قال:\nجاء وائلة بن الأسقع ونحن نبني مسجدنا، قال: فوقف علينا فسلم، ثم قال:\nسمعت رسول الله ﷺ يقول: ... فذكره. والسياق لأحمد وغيره؛ كأبي نعيم، وقال هو وابن عدي:\n\" تفرد به الخشني عن بشر \".\nوالخشني هذا: مختلف فيه، والجمهور على تضعيفه، وقال الذهبي في \" المغني \":\n(واهٍ، تركه الدارقطني وغيره \". وقال الحافظ في \" التقريب \":\n\" صدوق كثير الغلط \".\nوابن عدي - مع أنه مشاه ولم يضعفه جدًا - قال في آخر ترجمته - وساق له مع هذا الحديث أحاديث أخرى -:\n\"وأنكر ما رأيت له هذه الأحاديث التي أمليتها، وهو ممن تحتمل روايته \".\nوأما ابن حبان فقال في \" الضعفاء \" (١/ ٢٣٥):","vol":"14","page":477},{"text":"\" منكر الحديث جدًا، يروي عن الثقات ما لا أصل له، وعن المتقنين ما لا يتابع عليه ... وقد كان رجلًا صالحًا يحدث من حفظه، كثير الوهم فيما يرويه، حتى فحش المناكير في أخباره عن الثقات، حتى يسبق إلى القلب أنه كان المتعمد لها؛ فلذلك استحق الترك \".\nثم ساق له حديثًا آخر وقال: إنه \" باطل \". فانظره في الجلد الأول رقم (٢٠١) .\nوالحديث أشار المنذري إلى ضعفه (١/ ١١٧)، وعزاه لأحمد والطبراني، وبيّن السببَ الهيثمي فقال (٢/ ٧):\n\" ... وفيه الحسن بن يحيى الخشني، ضعفه الدارقطني وابن معين في رواية، ووثقه في رواية، ووثقه دحيم وأبو حاتم \"!\nكذا قال؛ لم يبتّ فيه برأي، مع أن الجرح مقدم على التعديل حين يكون مفسرًا - كما هنا -، على أنه أخطأ فيما نسب إلى أبي حاتم من التوثيق، فإنما قال فيه: \" صدوق سيئ الحفظ \"، وهذا منه تضعيف له منه، إلا أنه وصفه بالصدق وأنه لا يتعمد الكذب، فكلامه يلتقي مع كلام الجارحين وبخاصة مع كلام ابن حبان الذي صرح بتركه، مع وصفه إياه بالصلاح وعدم تعمد الكذب. ولقد اغتر بكلام الهيثمي هذا المعلقون الثلاثة على \" الترغيب \" (١/ ٢٦٥)؛ فحسنوا الحديث، وساقوا كلامه!! وذلك مما يؤكد أنهم مجرد نقلة لا علم عندهم. والله المستعان.\nبقي شيء: أن نكشف عن حال (بشر بن حيان) شيخ الحسن بن يحيى الخشني، لم أجد أحدًا من الحفاظ المتأخرين مَْن ذكره، بخلاف بعض المتقدمين منهم؛ كالبخاري، فقد ذكره في \" التاريخ \"، وساق له الحديث، وكذلك ذكره ابن\nأبي حاتم برواية الخشني هذا عنه. وكذا ابن حبان في \" الثقات \" (٤/ ٧٠):","vol":"14","page":478},{"text":"وهذا من غرائبه، ومخالفاته لما هو الحق من قوله:\n\" والشيخ إذا لم يرو عنه ثقة؛ فهو مجهول لا يجوز الاحتجاج به؛ لأن رواية الضعيف لا يختفي من ليست بعدل عن حد المجهولين، إلى جملة أهل العدالة؛ لأن ما روى الضعيف وما لم يرو في الحكم سوأء \".\nقلت: وهذا النص كنت نقلته منذ نحو عشرين سنة في أول المجلد الثاني من هذه \" السلسلة \" (٢/ ٣)، وهو من النصوص الهامة الني تؤكد ما عليه العلماء الحفاظ أن ابن حبان متساهل في التوثيق، وهذا هو المثال بين يديك؛ لقد وثق من لم يرو عنه إلا الخشني هذا الذي شهد هو نفسه أنه ضعيف؛ بل متروك، ومثله كثير، لو تتبعها أحد من طلاب العلم؛ لكان منها رسالة مفيدة.\nوالخلاصة: أن الحديث لا يصح من حيث إسناده، فيه ضعف وجهالة، ومتنه منكر؛ لمخالفته للأحاديث الصحيحة الخالية من زيادة: \" أفضل منه\".\nفهي في النكارة؛ كالزيادة الأخرى بلفظ:\n\" ييتًا في الجنة من در وياقوت\".\nوتقدم تخريجها برقم (٥٠٣٩) .\n(تنبيه): (حيان) والد (بشر): هو بفتح المهملة والمثناة التحتية المشددة، هكذا في كل المصادر المتقدعة التي روت الحديث أو ترجمت له؛ فمن الأوهام العجيبة التي لا يعرف مثلها عن مثل الحافظ إبراهيم الناجي المحقق المدقق الناقد قوله في \" عجالته \" (ص ٤٨) تعليقًا على اسم (بشر بن حيان) الوارد في","vol":"14","page":479},{"text":"حديث \" الترغيب \" للمنذري:\n\" لم يتعرض لضبط هذا الراوي؛ لشهرته، وهو؛ (بشر) بالكسر والإعجام؛ بل ولم يضبط أباه (حيان)، وهو من الأسماء الخفية التي قل من تنبه لها، أو نبه عليها، والموجود في نسخ \" الترغيب \" وغيرها من الكتب المذكور فيها هذا الحديث أو الاسم (ابن حيان) بفتح المهملة وبالياء الأخيرة، وكأنه من المشي على الظاهر، وإنما هو (حِبان) بكسر أوله وبالموحدة؛ كما أفاده إمام هذا الفن: الأمير ابن ماكولا في كتابه، ونقله عنه شيخنا ابن حجر في تحريره. لـ \" مشتبه \" الذهبي، لكن غفل شيخنا؛ فلم يذكر لـ (بشر) ترجمة في كتابه: \" رجال الأربعة \"، وكذا جرى\nالشريف الحسيني؛ فأخذ بذكره في رجال \" المسند \"، وذلك عجب منهما\".\nقلت: أعجب منه جزمه بخطأ اسم (حيان) في كل \" الكتب المذكور فيها هذا الحديث \"، وقد ذكرت منها خمسة، (أو الاسم)، وقد ذكرت منها \" الكامل \" و\"المغني \" و\" التقريب \"، و\" ضعغاء ابن حبان \"، و\" مجمع الهيثمي \" و\" الجرح والتعديل \" و\" تاريخ البخاري \" و\" ثقات ابن حبان \"!\nوأعجب من كل ذلك أن ما عزاه لكتاب الأمير، وشيخه ابن حجر يخالف ما عزاه إليهما، ويطابق ما في المصادر المذكورة آنفًا، ذكرا ذلك في مادة (الخشني)، وفيها أورده الذهبي في \" المشتبه \" (ص ٢١٧) فقال:\n\" أبو ثعلبة الخشني الصحابي، ومسلمة بن علي الخشني، والحسن بن يحيى الخشني - شاميان واهيان. وبشر بن حيان الخشني - تابعي \".\nوهكذا جاء في \" تبصير المشتبه \" لشيخه الحافظ، وكذلك هو في \" توضيح المشتبه \" للحافظ ابن ناصر الدين الدمشقي. فلا أدري مع هذا كله كيف وقع","vol":"14","page":480},{"text":"الحافظ الناجي في هذ الخطأ العجيب الغريب؟!\n<span data-type=\"title\" id=toc-6734>٦٧١٧ </span>- (من بنى لله مسجدًا، صغيرًا أو كبيرًا؛ بنى الله له بيتًا في الجنة) .\nمنكر بزيادة: (أو كبيرًا) .\nأخرجه الترمذي (٣١٩)، والدولابي في \" الكنى \" (٢/ ٤٥) من طريق عبد الرحمن مولى قيس عن زياد النميري عن أنس مرفوعًا.\nقلت: أشار الترمذي إلى تضعيفه إياه بقوله: \" روي ...،، وكأنه لذلك لم يتكلم على إسناده على خلاف غالب عادته، ولعل ذلك لظهور ضعفه؛ وذلك لأن عبد الرحمن مولى قيس [لا يعرف] إلا برواية نوح بن قيس عنه هذا الحديث؛ فهو مجهول - كما أشار إلى ذلك الذهبي في \" الميزان \" وصرح به الحافظ في \" التقريب \" -.\nوزياد - وهو: ابن عبد الله النميري -: مختلف فيه، قال الذهبي في \" الكاشف \":\n\" ضعيف، وقد وثق \". وقال الحافظ في \" التقريب \":\n\" ضعيف\".\nوالحديث قال الشوكاني في تخريجه تحت حديث عثمان المتفق عليه دون زيادة (الحجم) (٢/ ١٢٤):\n\" رواه الترمذي، وفي إسناده زياد النميري، وهو ضعيف، وله طرق أخر عن أنس منها عند الطبراني، ومنها عند ابن عدي، وفيهما مقال \".","vol":"14","page":481},{"text":"قلت: فيه أن الزيادة موجودة قي الطريقين المشار اليهما، وعلى ذلك جرى الشيخ أحمد شاكر في تعليقه على حديث الترمذي في \" سننه \" (٢/ ١٣٥)، فنقل - بعد أن بين ضعفه - كلام الشوكاني وأقره، مشيرًا بذلك إلى تقويته، وكنت تبعته في ذلك في \" التعليق الرغيب \" (١/ ١١٧/ ٥)، وعليه أوردته في \" صحيح الترغيب \" (١/ ١٨٢/ ٢٦٧)، ثم لما طبع \" المعجم الأوسط \" وكتاب ابن عدي \" الكامل \"؛ ظهر أن الزيادة ليست فيهما، فحذفته من الطبعة الجديدة لـ \" صحيح الترغيب \"، وهي حافلة - والحمد لله - بالفوائد والتحقيقات التي لم تكن في الطبعات السابقات. من أجل ذلك كان لابد من بيان ما أجملته، فأقول:\nأولًا: أما الطبراني فأخرجه (٢/ ٥١١/ ١٨٧٨) من طريق شريك عن الأعمش عن أنس مرفوعًا بلفظ:\n\" من بنى لله ﷿ مسجدًا كمفحص قطاة، بنى الله ﷿ له بيتًا في الجنة!. وقال:\n\" لم يروه عن الأعمش إلا شريك\".\nقلت: وهو: ابن عبد الله القاضي، وليس بالقوي.\nثم هو منقطع؛ فإن الأعمش لم يسمع من أنس، مع أنه مدلس.\nفأنت ترى أنه ليس فيه تلك الزيادة، وإنما فيه:\n\" ... كمفحص قطاة ... \"؛ فهو يصلح شاهدًا لحديث جابر، فإن فيه هذه وزيادة أخرى وهي:\n\" ... أو أصغر.. \"، وهو الحديث الرابع في\" صحيح الترغيب \".","vol":"14","page":482},{"text":"ولم يتكلم على اسناده الدكتور الطحان في تعليقه على \" المعجم الأوسط \" إلا بقوله:\n\"الحديث من طريق أنس من الزوائد؛ إذ لم يخرجه أحد من أصحاب الكتب الستة عن أنس، لكني لم أعثر عليه في \" مجمع الزوائد \". فالله أعلم \".\nقلت: خفي عليه إخراج الترمذي اياه بدون الزيادة؛ ولذلك لم يخرجه الهيثمي في \" مجمع الزوائد \"، وهذه عادته. فتنبه!\nثانيًا: أما ابن عدي قأخرجه (٥/ ٢٤) من طريق العباس بن الحسن البلخي: ثنا يحيى بن غيلان: أخبرنا عمر بن رُديح: أخبرنا ثابت البناني عن أنس مرفوعًا بلفظ حديث شريك، وزاد:\nقالوا: يا رسول الله! إذن نكثر. قال:\n\" فالله أكثر\".\nأورده في ترجمة (عمر) هذا مع حديثين آخرين له، وقال:\n\" وله غير ما ذكرت من الحديث، ويخالفه الثقات في بعض ما يرويه \". وقال الذهبي في \" الميزان \" و\" المغني \":\n\" ضعفه أبو حاتم: وقال ابن معين: صالح الحديث \".\nلكن في الطريق إليه (العباس بن الحسن البلخي)، وقد أورده الذهبي في \" الميزان \"، وقال:\n\" قال ابن عدي في ترجمة (أصرم): كان يسرق الحديث. وقال الخطيب [١٢/١٤١]: ما علمت من حاله إلا خيرًا\". وقال الحافظ في \" اللسان \"","vol":"14","page":483},{"text":"\" قال ابن عدي: والعباس الراوي عن أصرم في عداد الضعفاء الذين يسرقون الحديث. ولم أره أفرده بترجمة \".\n<span data-type=\"title\" id=toc-6735>٦٧١٨ </span>- (إني رأيتها في الجنة؛ لما كانت تلقط القذى من المسجد - يعني: المرأة -) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (١١/ ٢٣٨/١١٦٠٧) و\" الأوسط \" (٩/ ٠٣ ١/ ٦ ١ ٨٢) من طريق عبد الملك بن عبد الرحمن الذِّماري قال: حدثنا فائد بن عمر عن الحكم بن أبان عن عكرمة عن ابن عباس ﵁:\nأن امرأة كانت تلقط القذى من المسجد، فتوفيت، فلم يؤذن النبي بدفنها، فقال النبي ﷺ:\n\" إذا مات منكم ميت؛ فأذنوني \"، وصلى عليها، وقال: ... فذكره، وقال:\n\" لم يروه عن الحكم بن أبان إلا فائد بن عمر، تفرد به الذماري\".\nقلت: قال الذهبي في \" المغني \":\n\" صويلح. قال الدارقطني: ليس بقوة\". وقال الحافظ في \" التقريب \":\n\" صدوق كان يصحف \".\nوشيخه (فائد بن عمر): لم أجد من ذكره هكذا، وإنما ذكره ابن أبي حاتم (٣/ ٢/ ٣٩٢/ ١٨٢٣) كالتالي:\n\" عبد العزيز بن فائد أبو عمر العدني: روى عن الحكم بن أبان، روى عنه","vol":"14","page":484},{"text":"عبد الملك الذماري، سمعت أبي يقول ذلك، وسمعته يقول: هو مجهول،.\nوبهذه الرواية ذكره ابن حبان في \" الثقات \" والاسم أيضًا، وزاد: \"من أهل اليمن \"؛ فالظاهر أن قوله: \" فائد بن عمر \" وهم وقع في إسناد الطبراني، وهو ما صرح به الهيثمي، فقال في\" المجمع \" (٢/ ١٠):\n\" رواه الطبراني في \" الكبير \"، وقال في (تراجم النساء):\nالخرقاء السوداء التي كانت تميط الأذى عن مسجد رسول الله ﷺ \".\nوذكر بعد هذا الكلام إسنادًا عن أنس، قال: ... فذكر الحديث. ورجال إسناد أنس رجال الصحيح،، وإسناد ابن عباس فيه (عبد العزيز بن فائد) وهو مجهول، وقيل فيه: (فائد بن عمر) وهو وهم \".\nقلت: وإسناد أنس عند الطبراني تحت ترجمة (الخرقاء التي ... \" إسناده هكذا: قال (٢٤/ ٢٥٦/ ٦٥٥): حدثنا محمد بن عبد الله الحضرمي: ثنا هدبة\nابن خالد: ثنا حماد بن زيد عن ثابت عن أنس (فذكر الحديث) .\nهكذا قال؛ لم يسق لفظه، ولم أعثر عليه، والظاهر أنه غير معروف حتى عند الحفاظ؛ فقد أورد (الخرقاء) هذه أبو نعيم أيضًا في \" المعرفة \" (٢/٧٣٤/ ٢) كما ذكرها الطبراني، ولم يزد! وكذلك فعل الحافظ في \" الإصابة \" وقال:\n\" هكذا أوردها ابن منده وتبعه أبو نعيم \". وفاته الطبراني!\nوقد رواه حبيب بن الشهيد عن ثابت به مختصرًا بلفظ:","vol":"14","page":485},{"text":"أن النبي ﷺ صلى على قبر امرأة قد دفنت.\nأخرجه أحمد، وأصله في \" مسلم \". وأخرجه البيهقي في طريق خالد بن خداش عن حماد بن زيد عن ثابت به؛ أتم منه؛ لكن فيه أن الميت رجل. وقد صح من طرق أخرى عن حماد بن زيد عن ثابت البناني عن أبي رافع عن أبي هريرة.\nأن امرأة سوداء كانت تقم المسجد، أو شابًا، ففقدها رسول الله ﷺ؛ فسأل عنها أو عنه ... الحديث، وفيه أنه صلى عليها.\nأخرجه الشيخان هكذا على الشك. ورواه ابن ماجه وابن خزيمة بلفظ:\n\"إن امرأة سوداء كانت ... \" الحديث بدون شك.\nوإن إسناده صحيح. وله شواهد انظر (الإرواء، (٣/ ٨٤ ١ - ٨٦ ١)، و\"أحكام الجناثز \" (ص ١١٣ - ١١٥) .\n<span data-type=\"title\" id=toc-6736>٦٧١٩ </span>- (إِنَّ الْعَبْدَ إِذَا قَامَ فِي الصَّلاةِ، فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ، وَكُشِفَتْ لَهُ الْحُجُبُ بَيْنَهُ وَبَيْنَ رَبِّهِ، وَاسْتَقْبَلَتْهُ الْحُورُ الْعِينُ، مَا لَمْ يَمْتَخِطْ أَوْ يَتَنَخَّعْ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٢٩٩/ ٧٩٨٠) من طريق طريف بن الصلت أبي غالب: ثنا حجاج بن عبد الله بن هارون عن إسماعيل الشامي عن أبي أمامة ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ الثلاثة الذين دون أبي أمامة ليس لهم ذكر في شيء من كتب الرجال، والطبراني ساقه تحت ترجمة (إسماعيل الشامي لم","vol":"14","page":486},{"text":"ينسب عن أبي أمامة)؛ فهو غير معروف أيضًا خلافًا لما يوهمه صنيع الهيثمي حيث قال (٢/ ٢٠):\n\"رواه الطبراني في \" الكبير \" من طريق طريف بن الصلت عن الحجاج بن عبد الله بن هرم (كذا)، ولم أجد من ترجمهما\".\nوكنيته أبو غالب لم يذكر الذهبي تحتها في \" المقتنى\" طريفًا هذا، مما يؤكد أنه غير معروف. فلا غرابة بعد هذا أن يقول المنذري في \" الترغيب \" (١/ ١٢٢/ ١٠):\n\" رواه الطبراني في \" الكبير\"، وفي إسناده نظر \".\nعلى أنه لم يعطه حقه من النقد؛ فإن هذا لا يقال فيما علته ظاهرة، فكأنه لم يتيسرله دراسة وتتبع ترجمة هؤلاء الثلاثة، والا؛ لجزم بجهالتهم - كما يفعل أمثالهم - ولما صَدّر الحديث بقوله: \" وعن \" المشعر عنده بأنه حسن أو قريب من الحسن!\n<span data-type=\"title\" id=toc-6737>٦٧٢٠ </span>- (إن الله ﷿ ضمن لمن كانتِ المساجدُ بيته الأمن، والجواز على الصراطِ يوم القيامة) .\nضعيف.\nأخرجه البزار في \" مسنده \" (١/ ٢١٧/ ٤٣٤ - الكشف): حدثنا نصر بن علي: ثنا أبو أحمد: ثنا إسرائيل عن عبد الله بن المختار عن محمد بن واسع عن أم الدرداء عن أبي الدرداء قال:\nلتكن المساجد بيتك؛ فإني سمعت رسول الله ﷺ يقول: ... فذكره. وقال:\n\" لا نعلم بهذا اللفظ إلا بهذا الإسناد، واسناده حسن، وقد روي نحوه بغير لفظه\".","vol":"14","page":487},{"text":"قلت: ووافقه المنذري في \" الترغيب \" (١/ ١٣٣) على تحسينه، وهو عندي صحيح؛ فإن رجاله كلهم ثقات رجال مسلم (*) . وقال الهيثمي في \" المجمع \" (٢/ ٢٢):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، والبزار، وقال: إسناد، حسن.\nقلت: ورجال البزار كلهم رجال الصحيح \".\nوإسناد الطبراني من طريق أخرى، ولكنها ضعيفة؛ فقد أخرجه في \" المعجم الأوسط \" (٨/ ٧٣/ ٤٥ ٧١ - ط) (٢/ ٤٨ ١/ ٢/ ١ ٧٢٩ - بترقيمي)، والخطيب في \" التاريخ \" (٨/ ٣٤٠) من طريق عمرو بن جرير: ثنا إسماعيل بن أبي خالد عن قيس بن أبي حازم قال: سمعت أبا الدرداء وهو يقول لابنه:\nيا بني! ليكن المسجد بيتك؛ فإن المساجد بيوت المتقين، سمعت رسول الله ﷺ يقول: ... فذكره مع تقديم وتأخير، وقال:\n\" لم يروه عن إسماعيل إلا عمرو بن جرير \".\nقلت: قال في \" الميزان \":\n\" كذبه أبو حاتم، وقال الدارقطني: متروك الحديث\".\nقلت: فمثله لا يستشهد به؛ فالعمدة على طريق البزار، وقد رواه الطبراني من طريق أخرى مختصرًا بلفظ:\n\" المسجد بيت كل تقي \".\nوقد مضى تخريجه والكلام عليه في المجلد الثاني [من \" الصحيحة \"] برقم\n_________\n(*) سجل الشيخ ﵀ هنا - بالرصاص؛ تذكيرًا: \" سيأتي أنه معلول \". (الناشر) .","vol":"14","page":488},{"text":"(٧١٦)؛ فليرجع إليه من شاء.\n(تنبيه): قد أورد الحديث ابن الجوزي في \" العلل \" (١/ ٤١٠ - ٤١١) من طريق الخطيب، وأعله بعمرو بن جرير وقول الدارقطني فيه، ثم قال:\n\" قال الدارقطني: روى عبد الله بن المختار عن محمد بن واسع عن أبي الدرداء قال: قال رسول الله ﷺ: \" المساجد بيوت الله في الأرض؛ فقد ضمن الله لمن كانت المساجد بيته بالرحمة والجواز على الصراط \". قال الدارقطني: رواه حماد بن سلمة عن محمد بن واسع أن أبا الدرداء كتب إلى سلمان، والمرسل هو المحفوظ\".\nقلت: ونص كلام الدارقطني في \" العلل \" (٦/ ٢٣٠):\n\"وسئل عن حديث ابن أبي الدرداء عن أبي الدرداء قال رسول الله ﷺ: ...\n(فذكر الحديث)، فقال:\nيرويه محمد بن واسع، واختلف عنه؛ فرواه عبد الله بن المختار عن محمد بن واسع عن ابن أبي الدرداء عن أبي الدرداء.\nورواه إسماعيل بن أبي خالد، واختلف عنه؛ فقيل: عنه عن محمد بن واسع عن أبي الدرداء.\nوقيل: عن إسماعيل عن رجل من أهل البصرة عن محمد بن واسع عن أبي الدرداء.\nورواه حماد بن سلمة ومطعم بن المقدام الصنعاني عن محمد بن واسع: أن أبا الدرداء كتب إلى سلمان، ولم يذكر بينهما أحدًا، والمرسل هو المحفوظ\".\nقلت: يعني: المنقطع؛ لأن أكثر الروايات لم تذكر الواسطة بين محمد بن","vol":"14","page":489},{"text":"واسع أبي الدرداء.\nورواية مطعم الصنعاني وصلها البيهقي في \" الشعب \" (٧/ ٣٧٩/١٠٦٥٧) .\nوروى أبو نعيم في \" الحلية \" (١/ ٢١٤) من طريق معمرعن صاحب له أن أبا الدرداء كتب إلى سلمان ... الحديث.\nقلت: وأنا أظن أن الصاحب المشار إليه هو (محمد بن واسع)؛ لأن هذا ذكر في شيوخه، فهو مما يرجح الانقطاع الذي جزم به الدارقطني؛ فهو علة الحديث، وهي تكشف عن وهم أحد رواة البزار في وصله، ولعله عبد الله بن المختار؛ فإنه مع كونه من رجال مسلم ووثقه ابن معين وغيره؛ فقد قال أبو حاتم - وتبعه الحافظ -:\n\" لا بأس به \".\nفمهله لا تحتمل مخالفته لمن هو أوثق منه: إسماعيل بن أبي خالد؛ فكيف ومعه ثقات آخرون مخالفون في الوصل؟.. فهو شاذ.\nعلى أنني لاحظت فرقًا بين رواية البزار عنه؛ ففيها: أن شيخ محمد بن واسع: (أم الدرداء)، ورواية الدارقطني؛ ففيها أنه: (ابن أبي الدرداء)، فإذا كان هذا ثابتًا في كتاب الدارقطني، فيكون ابن المختار قد خالف مخالفة أخرى، و(ابن أبي الدرداء) اسمه: (بلال)، وهو ثقة، ولم يعرفه المعلق على\" العلل \".\nوجملة القول: أن الحديث ضعيف؛ لجهالة الواسطة بين محمد بن واسع، وأبي الدرداء في أكثر الروايات.\nنعم؛ لجملة: \" المسجد بيت كل تقي \" ما يقويه؛ فراجعه في المكان المشار إليه من الجلد الثاني [من \" الصحيحة \"] .","vol":"14","page":490},{"text":"<span data-type=\"title\" id=toc-6738>٦٧٢١ </span>- (عليكم بذكر ربكم، وصلوا صلاتكم في أولِ وقتكم؛ فإن الله يضاعف لكم) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٧ ١/ ٣٦٩ - ٣٧٠/١٠١٣) عن سليمان بن داود المنقري: ثنا عثمان بن عمرعن النهاس بن قهم ومحمد بن سعيد عن أبي شيخ الهُنائي قال: حدثني رجل من عبد القيس يقال له: عياض:\nأنه سمع النبي ﷺ يقول: ... فذكره.\nومن طريق الطبراني أخرجه أبو نعيم في \" المعرفة \" (٢/ ١٢٢/ ١)، ولم يزد، الأمر الذي يشير أن هذا الرجل (عياض) لا تثبت صحبته، ولو صرح بسماعه من النبي ﷺ؛ لأن السند إليه مظلم هالك، ففيه:\nأولًا: محمد بن سعيد: والظاهر أنه المصلوب في الزندقة؛ فإنه من هذه الطبقة، وقد كذبوه. وإن لم يكن هو؛ فلم أعرفه.\nثانيًا: النهاس بن قهم! قال الذهبي في \"المغني \":\n\" لينه أبو أحمد الحاكم، وتركه القطان \". وقال الحافظ في\" التقريب \":\n\"ضعيفًا \".\nثالثًا: سليمان بن داود المنقري: وهو الحافظ الشاذكوني فإنه مع حفظه متهم في صدقه، كذبه ابن معين وغيره، وقال في رواية:\n\" يضع الحديث \". وقال الذهبي في \" المغني \":\n\" حافظ مشهور، رماه ابن معين بالكذب. وقال البخاري: فيه نظر\".","vol":"14","page":491},{"text":"قلت: فقول الهيثمي في \" المجمع \" (١/ ٣٠٣):\n\" رواه الطبراني في \" الكبير \"، وفيه النهاس بن قهم، وهو ضعيف!.\nفيه ذهول عن العلة الكبرى التي لا يذكر تجاهها ضعف النهاس - كما لا يخفى -!\nولذا قال الحافظ في \" الإصابة \":\n\" وفي السند من لا يعرف، وفيه سليمان بن داود المنقري - وهو: الشاذكوني -\nالمشهور بالحفظ والضعف الشديد \".\nواكتفى المنذري بالإشارة إلى ضعفه على غالب عادته في \" الترغيب \" (١/١٤٧)، وقلده مع الهيثمي المعلقون الثلاثة؛ فاقتصروا على تضعيفه وتقليد كلام الهيثمي فيه! ﴿ذلك مبلغهم من العلم﴾ .\n<span data-type=\"title\" id=toc-6739>٦٧٢٢ </span>- (وَلَوْ يَعْلَمُ هَذَا الْمُتَخَلِّفُ عَنِ الصَّلاةِ فِي الْجَمَاعَةِ مَا لِهَذَا الْمَاشِي إِلَيْهَا لأَتَاهَا، وَلَوْ حَبْوًا عَلَى يَدَيْهِ وَرِجْلَيْهِ) .\nمنكر بذكر: (الرجلين) .\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٢٦٦ - ٢٦٧/ ٧٨٨٦) من طريق الحسين بن أبي السري العسقلاني: ثنا محمد بن شعيب: حدثني أبو حفص القاص عثمان بن أبي العاتكة عن علي بن يزيد عن القاسم عن أبي أمامة قال:\nأقبل ابن أم مكتوم وهو أعمى، وهو الذي أنزلت فيه: ﴿عبس وتولى. أن جاءه الأعمى﴾، - وكان رجلًا من قريش - إلى رسول الله ﷺ، فقال له: يا رسول الله! بأبي أنت وأمي، أنا كما تراني، قد كبرت سني، ورق عظمي، وذهب","vol":"14","page":492},{"text":"بصري، ولي قائد لا يلاومني (١) قياده إياي؛ فهل تجد لي من رخصة أصلي في بيتي الصلوات؟ فقال رسول الله ﷺ:\n\"هل تسمع المؤذن من البيت الذي أنت فيه؟ \". فقال: نعم يا رسول الله! قال رسول والله ﷺ:\n\"ما أجد لك من رخصة، ولو يعلم ... \" الحديث.\nقلت: وهذا إسناد واهٍ؛ فيه علل:\nالأولى: علي بن يزيد - وهو: الألهاني -: قال الذهبي في \" المغني \":\n\" ضعفوه، وتركه الدارقطني \". وقال في \" الكاشف \":\n\" ضعفه جماعة ولم يترك \". وقال الحافظ في \" التقريب \":\n\"ضعيف \".\nالثانية: عثمان بن أيي العاتكة أبو حفص القاص: قال في \" المغني \":\n\" وثق، وضعفه النسائي وغيره \". وقال الحافظ:\n\" صدوق، ضعفوه في روايته عن الألهاني \".\nقلت: فالعلة مترددة بينهما؛ إن سلم من الآتي، وهو:\nالثالثة: الحسين بن أبي السري العسقلاني: قال في \" المغني \":\n\"ضعفه أبو داود. وقال أبو عروبة الحراني: هو خال أمي، وهو كذاب\". وقال الحافظ:\n_________\n(١) كذا وقع في \" المعجم \"، وفي \" الترغيب \" و\" المجمع \": (يلايمني) .. وهو الصواب.","vol":"14","page":493},{"text":"\"ضعيف\".\nثم ان الحديث فيه جمل استنكرتها؛ لأنها لم ترد في رواية الثقات لها، فقد أخرجها مسلم وغيره من حديث أبي هريرة - وهو مخرج في\" الإرواء \" (٢/ ٢٤٦ - ٢٤٧) -، ومن حديث ابن أم مكتوم نفسه، عند أبي داود وغيره - وهو مخرج في \" المشكاة \" رقم (٧٨ ٠ ١)، وفي \" صحيح أبي داود \" (٥٦١ و٥٦٢) -.\nوروي من حديث كعب بن عجرة عند الطبراني - والبراء أيضًا - من تلك الجمل المستنكرة: قوله في آخر الحديث:\n\" ولو حبوًا على يديه ورجليه \".\nنعم؛ جاء قوله: \" ولو حبوًا \" في حديث جابر بن عبد الله قال:\nأتى ابن أم مكتوم النبي ﷺ ... مختصرًا جدًا، وفيه:\n\" قال: فإن سمعت الأذان؛ فأجب ولو حبوًا أو زحفًا \".\nأخرجه أحمد (٣/ ٣٦٧) - والسياق له -، وأبو يعلى (٣/ ٣٣٧/ ١٨٠٣)، وعنه ابن حبان (٢٨ ٤)، والعقيلي في \" الضعفاء \" (٣/ ٣٨٣)، والطبراني في \" الأوسط \" (٤/ ٤٣٩/٣٧٣٨) من طريق يعقوب القمي عن عيسى بن جارية عنه.\nوفي ترجمة عيسى ساقه ابن عدي في \" الكامل \" (٥/ ٢٤٩) مع أحاديث أخرى له، وقال فيها:\n\"وكلها غير محفوظة \". ولذلك قال فيه الذهبي في \" الكاشف \":\n\"مختلف فيه. قال ابن معين: عنده مناكير\". وفي \"المغني \":","vol":"14","page":494},{"text":"\" مختلف فيه. قال النسائي: متروك. وقال أبو زرعة: لا بأس به!. وقال الحافظ:\n\" ليَّن،. وأشار إلى هذا الهيثمي بقوله في \" المجمع \" (٤٢/٢):\n\" رواه أحمد، وأبو يعلى، والطبراني في \" الأوسط \"، ورجال الطبراني موثقون كلهم \"!\nفقوله: \"موثقون \" تشعر بضعف التوثيق، وهذا مما بلوته من الحافظ الذهبي؛ فإنه يستعمله كثيرًا بهذا المعنى، وبخاصة في توثيق ابن حبان للمجاهيل، وقوله المتقدم: \"وثق \" في (عثمان بن أبي العاتكة) ليس ببعيد عنك.\nالا أن قوله: \"ورجال الطبراني \" لا وجه له ألبتة؛ أعني: اضافة الرجال إلى (الطبراني)، وذلك؛ لأن إضافتهم إلى أحمد وأبي يعلى أولى؛ لأن رجالهما من رجال \"التهذيب\"، ولأن شيخ الطبراني فيه: (عثمان بن عبيد الله الطلحي)،\nليس منهم، ولا له ذكر في شيء من كتب الرجال التي عندي؛ فأخشى أن يكون ذكر الطبراني فيه خطأ من الناسخ أو الطابع، وأن الصواب: (ورجاله)؛ أي:\nبالنظر إلى أن طرقهم دارت على من أشار إليهم بقوله: \" موثقون ... \"، وهما:\nيعقوب القمي وعيسى بن جارية.\nومما يؤيد ما ذكرت من الخطأ أن الهيثمي لما أخرج حديث جابر: \" صدق أُبَيّ \" من رواية أبي يعلى والطبراني في \" الأوسط \"، وهو عندهما بهذا الإسناد عينه؛ قال (٢/١٨٥):\n\" رواه أبو يعلى، والطبراني في \" الأوسط \" بنحوه، وفي \" الكبير \" باختصار، ورجال أبي يعلى ثقات \".","vol":"14","page":495},{"text":"فأضاف الرجال هنا إلى أبي يعلى.. وهو الصواب - لما تقدم -؛ لكنه أخطأ في قوله فيهما: \" ثقات \"؛ لأن يعقوب وعيسى لا يصح توثيقهما، وفيهما خلاف معروف، وغاية ما يمكن أن يقال في إسناد حديثهما أنه يحتمل التحسين؛ كما قلت في غير ما حديث لهما، ومن ذلك حديث أُبي المشار إليه آنفًا، وهو مخرج في \" الصحيحة \" (٢٢٥١) كشاهد. وهذا هو طبيعة أحاديث من كانت ترجمتهم كترجمتها؛ فهي مرشحة للتقوية تارة بالمتابعات أو الشواهد - كما هو حال حديث (أبي)، وتارة للتضعيف؛ بسبب المخالفة - كما هو الشأن في حديث جابر هذا -.\nوقد كنت غفلت عن هذه المخالفة يوم ألفت كتابي \" صحيح الترغيب \" منذ نحو عشريق سنة؛ فأوردته فيه محسنًا له لشواهده المذكورة في الباب، وهو مخالف للدقة التي التزمتها فيه في أمثاله؛ وهو حذف الجملة المخالفة منه، والإشارة إلى ذلك بالنقط (...)، ولكن لحكمة أرادها الله كانت الغفلة، وتبعني عليها بعض المعلقين المشتغلين بهذا العلم، الذين يستفيدون من تخريجاتي. وتحقيقاتي، ولكن (على النصت) - كما يقال في بعض البلاد -؛ بل ومع تتبع العثرات! فحسنه أيضًا المحققان المعلقان على \" موارد الظمآن \" (١/ ١٩٦ - طبع المؤسسة)، وكذا\nالمحققان المعلقاق عليه طبع الثقافة (٢/ ١٣٢)، مع أنهم جميعًا صرحوا بضعف إسناده في التعليق على \" الإحسان \" (٥/ ٤١٣)، وعلى\" مسند أبي يعلى \" (٣/ ٣٣٧) !!\nوأما المعلقون الثلاثة على \" الترغيب \" في طبعتهم الجديدة فهم لجهلهم أتبع لي من ظلي! ولغيري أيضًا! فهم كالشاة العائرة؛ فقد قلدوني في التحسين المشار إليه في حديث جابر، وحديث الترجمة أيضًا! (١/ ٣٣٨/٥٨٠ و٣٥٣/ ٦١٢/ ٦١٣) .","vol":"14","page":496},{"text":"نعم؛ قد صحت جملة: \" ولو حبوًا \" في حديث لأبي هريرة في فضل صلاة العشاء والفجر في المسجد جماعة، وفيه:\n\"ولو يعلمون ما فيهما؛ لأتوهما ولو حبوًا \".\nمتفق عليه، وهو مخرج في \" الإرواء \" (٢/ ٢٤٥ - ٢٤٦) .\nومما استنكرته أيضًا في حديث الترجمة قول ابن أم مكتوم:\n\"وقد كبرت سني، ورق عظمي \"!\nفإنه لم يرد له ذكر في شيء من طرق الحديث المشار إليها فيما سبق. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6740>٦٧٢٣ </span>- (مَنْ تَوَضَّأَ، ثُمَّ أَتَى الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ قَبْلَ الْفَجْرِ، ثُمَّ جَلَسَ حَتَّى يُصَلِّيَ الْفَجْرَ كُتِبَتْ صَلاتُهُ يَوْمَئِذٍ فِي صَلاةِ الأَبْرَارِ، وَكُتِبَ فِي وَفْدِ الرَّحْمَنِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٢١٨/ ٧٧٦٦) من طريق إسماعيل بن هود: ثنا محمد بن يزيد عن عاصم بن رجاء بن حيوة عن عروة بن رويم عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف، أشار المنذري (١/ ١٥٤/ ٧) إلى إعلاله بـ (القاسم) هذا - وهو: أبو عبد الرحمن صاحب أبي أمامة -، وأفصح عن ذلك الهيثمي؛ فقال (٢/ ٤١):\n\" رواه الطبراني في \" الكبير \"، وفيه القاسم أبو عبد الرحمن، وهو مختلف في","vol":"14","page":497},{"text":"الاحتجاج به \".\nقلت: والذي استقر عليه عمل الحفاظ المتأخرين أنه ودوق حسن الحديث ما لم يخالف، وأشار المنذري إلى ذلك بتصديره لحديثه هذا بقوله: \" وعن أبي أمامة ... \". ولما كان الأمر كذلك؛ فإني كنت اعتمدت عليهما في تحسين الحديث، وفي إيرادي إياه في كتابي \" صحيح الترغيب \"، ثم لما عزمنا على متابعة نشر بقية أجزائه، وعلى إعادة طبع الجزء الأول منه طبعة رابعة؛ اقتضى الشعور بضعف الإنسان، وبحقيقة قوله تعالى: ﴿وما أوتيتم من العلم إلا قليلًا﴾،\nووجوب التبصر في الدين، ونبذ التقليد ما استطعنا إلى ذلك سبيلًا، ولاسيما بعد أن يسر الله ذلك بتيسيره لبعض الناس نشر كثير من الكتب والمصادر التي لم تكن قد طبعت من قبل، ومن ذلك \" المعجم الكبير \" للطبراني وغيره؛ ولذلك فقد رأيت أن من الواجب علي أن أعيد النظر فيما كنت قررت من الأحكام قديمًا، وبخاصة ما كنت فيه ناقلًا عن غيري، أو تابعًا له؛ فأنت ترى أن اقتصار المنذري ثم الهيثمي على إعلال الحديث بالقاسم المذكور فيه غفلة أو تقصير بمن هو أولى بالإعلال منه، ألا وهو: (إسماعيل بن هود)؛ فقد أورده الذهبي في\" المغني في\nالضعفاء \" وقال:\n\" قال الدارقطني: ليس بالقوي \". وزاد في \" الميزان \":\n\" قال أبو حاتم: كان جهميًا \". زاد ابن أبي حاتم (١/ ١٥٧) عنه:\n\" فلا أحدث عنه \". قال ابن أبي حاتم:\n\" وانتهى أبو زرعة في \" مسند ابن عمر \" إلى حديث لإسماعيل بن إبراهيم ابن هود، فقال: اضربوا عليه. ولم يقره. وسمعت أبي يقول: كان يقف في","vol":"14","page":498},{"text":"القرآن؛ فلا أحدث عنه \".\nوأما ابن حبان؛ فذكره في \" الثقات \"، وقال (٨/ ١٠٤):\n\" حدثنا عنه الحسن بن سفيان وغيره من شيوخنا\".\nقلت: وقد نفر قلبي من قول الراوي فيه: \" ثم أتى المسجد فصلى الركعتين قبل الفجر ... \"، لمخالفته سنة النبي ﷺ العملية والقولية، فإنه ﷺ كان يصلي الركعتين في بيته، ثم يخرج فيصلي الفجر في المسجد، ورغب في ذلك أمته في أحاديث كثيرة معروفة منها قوله ﷺ:\n\" أفضل صلاة المرء في بيته إلا المكتوبة \". ومثله كثير؛ فانظر \" الترغيب \" (١/ ١٥٨ - ١٥٩) . فاستنكرت أن يكون من فضائل الأعمال المخالف لهذه السنة، وأن يكتب في (وفد الرحمن) . والله أعلم.\n<span data-type=\"title\" id=toc-6741>٦٧٢٤ </span>- (وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّهُمْ إِذَا خَرَجُوا مِنْ قُبُورِهِمْ يُسْتَقْبَلُونَ - أَوْ: يُؤْتَوْنَ - بِنُوقٍ بِيضٍ لَهَا أَجْنِحَةٌ، عَلَيْهَا رِحالٌ الذَّهَبُ، شِرْكِ نِعَالِهِمْ نُورٌ يتلألأَ، كُلُّ خُطْوَةٍ مِنْهَا مَدَّ الْبَصَرِ، فَيَنْتَهُونَ إِلَى شَجَرَةٍ يَنْبُعُ مِنْ أَصْلِهَا عَيْنَانِ، فَيَشْرَبُونَ مِنْ إِحْدَاهُمَا، فَتغْسِلُ مَا فِي بُطُونِهِمْ مِنْ دَنَسٍ، وَيَغْتَسِلُونَ مِنَ الأُخْرَى، فَلا تَشْعَثُ أَبْشَارُهُمْ، وَلا أَشْعَارُهُمْ بَعْدَهَا أَبَدًا، وَيَجْرِي عَلَيْهِمْ نَضْرَةُ النَّعِيمُ، فَيَنْتَهُونَ - أَوْ: فَيَأْتُونَ - بَابَ الْجَنَّةِ، فَإِذَا حَلْقَةٌ مِنْ يَاقُوتَةٍ حَمْرَاءَ عَلَى صَفَائِحِ الذَّهَبِ، فَيَضْرِبُونَ بِالْحَلْقَةِ عَلَى الصَّفْحَةِ، فَيُسْمَعُ لَهَا طَنِينٌ - يا عليُّ! - فَيَبْلُغُ كُلَّ حَوْرَاءَ أَنَّ زَوْجَهَا قَدْ أَقْبَلَ، فَتَبْعَثَ قَيْمُهَا، فَيَفْتَحُ فَإِذَا رَآهُ خَرَّ لَهُ - قَالَ مَسْلَمَةٌ: أُرَاهُ قَالَ: -","vol":"14","page":499},{"text":"سَاجِدًا، فَيَقُولُ: ارْفَعْ رَأْسَكَ، إِنَّمَا أَنَا قَيِّمُكُ، وُكِّلْتُ بِأَمْرِكَ، فَيَتْبَعَهُ وَيَقْفُو أَثَرَهُ، فَتَسْتَخِفُ الْحَوْرَاءَ الْعَجَلَةُ، فَتَخْرُجَ مِنْ خِيَامِ الدُّرِّ وَالْيَاقُوتِ حَتَّى تَعْتَنِقَهُ، ثُمَّ تَقُولُ: أَنْتَ حِبِّي وَأَنَا حِبُّكَ، وَأَنَا الْخَالِدَةُ الَّتِي لا أَمُوتُ، وَأَنَا النَّاعِمَةُ الَّتِي لا أَبْأسُ، وَأَنَا الرَّاضِيَةُ الَّتِي لا أَسْخَطُ، وَأَنَا الْمُقِيمَةُ الَّتِي لا أَظْعَنُ، فَيَدْخُلَ بَيْتًا مِنْ أُسُسِهِ إِلَى سَقْفِهِ مِائَةُ أَلْفِ ذِرَاعٍ بَنَاؤهُ عَلَى جَنْدَلٍ اللُّؤْلُؤُ، طَرَائِقُ أَصْفَرُ وَأَحْمَرُ وَأَخْضَرُ، لَيْسَ مِنْهَا طَرِيقَةٌ تُشَاكِلُ صَاحِبَتَهَا، فِي الْبَيْتِ سَبْعُونَ سَرِيرًا، عَلَى كُلِّ سَرِيرٍ سَبْعُونَ حَشْيَةً، عَلَى كُلِّ حَشْيَةٍ سَبْعُونَ زَوْجَةٌ، عَلَى كُلِّ زَوْجَةٍ سَبْعُونَ حُلَّةً، يُرَى مُخُّ سَاقِهَا\nمِنْ بَاطِنِ الْحُلَلِ، فَيَقْضِي جِمَاعُهَا فِي مِقْدَارِ لَيْلَةٍ مِنْ لَيَالِيكُمْ، هَذِهِ الأَنْهَارُ مِنْ تَحْتِهِمْ تَطَّرِدُ، أَنْهَارٌ مِنْ مَاءٍ غَيْرِ آسِنٍ - قال: صاف لا كَدَر فيه -وأنهار من لبن لم يتغير طعمه، لم يخرج من ضروع الماشية، وأنهار من خمر\nلذة للشاربين، لم يعتصرها الرجال بأقدامهم، وأنهار من عسل مصفى، لم يخرج من بطون النحل، فيستجلي الثمار، فَإِنْ شَاءَ أَكَلَ قَائِمًا، وَإِنْ شَاءَ، قَاعِدًا، مُتَّكِئًا، ثُمَّ تَلا: ﴿وَدَانِيَةً عَلَيْهِمْ ظِلالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا﴾، فَيَشْتَهِي الطَّعَامَ، فَيَأْتِيهِ طَيْرٌ أَبْيَضُ - وربما قَالَ: أَخْضَرُ -، فَتَرْفَعُ أَجْنِحَتَهَا، فَيَأْكُلُ مِنْ جُنُوبِهَا أَيَّ الأَلْوَانِ شَاءَ، ثُمَّ تَطِيرُ فَتَذْهَبُ، فَيَدْخُلُ الْمَلَكُ، فَيَقُولُ: سَلامٌ عَلَيْكُمْ، ﴿تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ﴾، ولو أن شعرة من شعر الحوراء وقعت لأهل الأرض، لأضاءت الشمس معها سواد في نور) .\nباطل؛ لوائح الوضع عليه ظاهرة.\nأخرجه ابن أبي حاتم في \" التفسير \" من طريق مسلمة بن جعفر البجلي: سمعت أبا معاذ البصري قال: إن عليًا كان ذات","vol":"14","page":500},{"text":"يوم عند رسول الله ﷺ، فقرأ هذه الآية: ﴿يوم نحشر المتقين إلى الرحمن وفدًا﴾، فقال: ما أظن (الوفد) إلا الراكب يا رسول الله! فقال النبي ﵌: ... فذكره.\nساقه ابن كثير في \" تفسيره \" (٣/ ٣٧ ١ - ١٣٨) قائلًا:\n\" وروى ابن أبي حاتم ههنا حديثًا غريبًا جدًا مرفوعًا عن علي، فقالت: ... \". فساق إسناده إلى (مسلمة) .\nقلت: وإسناده ضعيف جدًا؛ وفيه علتان:\nالانقطاع بين أبي معاذ البصري؛ فإنه لم يدرك عليًا - واسمه: سليمان ابن أرقم -، وضعفه الشديد في شخصه، قال البخاري في \" التاريخ \" (٢/ ٢/٢):\n\" روى عن الحسن والزهري، تركوه، كنيته أبو معاذ،. ولذا قال الذهبي في \" الكاشف \":\n\" متروك \". وأما الحافظ فاقتصر في \" التقريب \" على قوله فيه:\n\"ضعيف \"!\nولذلك تعجب منه أخونا الفاضل (علي رضا) في تعليقه على \" صفة الجنة \" لأبي نعيم (٢/ ١٢٩)، وهو محق، ولكنه غفل عن الانقطاع الذي ذكرته؛ وأعله أيضًا بـ (مسلمة بن جعفر)؛ فقال:\n\" أورده ابن أبي حاتم في \" الجرح والتعديل \" (٤/ ١/ ٢٦٧) ولم يذكر فيه","vol":"14","page":501},{"text":"جرحًا ولا تعديلًا، فهو مجهول \"!\nقلت: لو أنه قال: (مجهول الحال)، لكان أهون، لأن الإطلاق يشعر بأنه مجهول العين، وليس كذلك، فقد ذكر ابن أبي حاتم أنه روى عنه ستة من الرواة، أكثرهم من الثقات المعروفين، فمثله لا يقال فيه: \" مجهول\"؛ بل الأولى أن يقال فيه: (صدوق)، ولا سيما وقد ذكره ابن حبان في \" الثقات\" (٩/ ١٨٠) برواية ثقتين منهم؛ ولذلك أخذت على الذهبي في كتابي \" تيسير انتقاع الخلان \" قوله فيه: \" يجهل \" - في \" المغني \" و\" الميزان \" -! وهو معذور؛ لأنه لم يقف على ما ذكرته، وغاية ما قال فيه:\n\" ... عن حسان بن حميد عن أنس عنه في سب الناكح يده. يجهل هو وشيخه، وقال الأزدي: ضعيف \".\nهذا عذر الذهبي؛ فما عذر مقلده؟ وقد وقف على رواية أولئك الثقات عنه في \" الجرح \"، وعلى استدراك الحافظ العسقلاني في \" اللسان \" توثيق ابن حبان إياه، ولكنها الغفلة التي لا ينجو منها إنسان إلا من عصم الله، أو الحداثة المنتشرة في هذا الزمان.\nوالحديث ساقه المنذري في \" الترغيب \" (٤/ ٢٤٢ - ٢٤٣) من رواية ابن أبي الدنيا في كتاب \" صفة الجنة \" عن الحارث - وهو: الأعور - عن علي مرفوعًا هكذا - يعني: مطولًا -، ورواه ابن أبي الدنيا أيضًا والبيهقي وغيرهما عن عاصم بن ضمرة عن علي موقوفًا عليه بنحوه، وهو أصح وأشهر، ولفظ ابن أبي الدنيا قال: ... \" فساقه.\nقلت: ومن طريق الحارث أخرجه أبو نعيم أيضًا في \" صفة الجنة \" (٢/ ١٢٧)","vol":"14","page":502},{"text":"عقب رواية عاصم بن ضمرة، ولكنه لم يسق لفظه، ولا رفعه، وإنما قال:\n\" وذكر نحو حديث عاصم بن ضمرة \".\nوالحارث: ضعيف؛ بل كذبه بعضهم. قال الذهبي في \" الكاشف \":\n\" قال ابن المديني: كذاب. وقال الدارقطني -: ضعيف. وقال النسائي: ليس بالقوي. وقد كذبه الشعبي. وقال أبو بكر بن عياش عن مغيرة قال: لم يكن يصدق عن علي في الحديث إلا أصحاب عبد الله \".\nقلت: فلا يحتج بحديثه سواء رفعه أو أوقفه.\nوأما عاصم بن ضمرة: فهو حسن الحديث، ومع أنه أوقفه فإنما رواه عنه أبو إسحاق - وهو: السبيعي -، وهو مدلس، ولم يصرح بالتحديث في كل الروايات عنه، وقد أخرجها الأخ علي رضا (٢/ ١٢٦)، ثم قال:\n\" قال الحافظ ابن حجر في \" المطالب العالية \" (٤/ ٤٠٠): هذا حديث صحيح، وحكمه الرفع؛ إذ لا مجال للرأي في مثل هذا. وأقره السيوطي. قلت:\nمدار الطرق على أبي إسحاق - وهو: السبيعي -، وكان مدلسًا، وقد عنعنه؛ فأنى له الصحة! \".\nولقد صدق - وفقه الله -؛ ولذلك فلم يصب المنذري في تصديره الحديث\nبقوله:\n\" عن. علي ... \" المشعر بحسنه على الأقل!","vol":"14","page":503},{"text":"<span data-type=\"title\" id=toc-6742>٦٧٢٥ </span>- (إنه سيصيب أمتي في آخر الزمان بلاء شديد من سلطانهم، لا ينجو فيه إلا رجل عرف دين الله بلسانه وقلبه ويده، فذلك الذي سبقت له السوابق. ورجل عرف دين الله، فصدق به، فالأول عليه سابق. ورجل عرف الله فسكت، فإن رأى من يعمل بخير أحبه عليه، وإن رأى من يعمل باطلا أبغضه عليه، فذلك الذي ينجو على إبطائه) .\nضعيف.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/ ٨١)، والبيهقي في \" شعب الإيمان \" (٦/ ٩٥/ ٧٥٨٧) من طريق محمد بن عبيد الطنافسي: ثنا سالم المرادي عن عمرو بن هرم الأزدي عن جابر بن زيد عن عمر بن الخطاب\nمرفوعًا.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: الانقطاع بين جابر بن زيد - وهو: أبو الشعثاء البصري - وعمر بن الخطاب ﵁: فإنهم لم يذكروا له رواية عنه، وإنما عن ابنه عبد الله، وعبد الله بن عباس وأمثاله، وبين وفاتيهما سبعون أو ثمانون سنة.\nوالأخرى: ضعف (سالم المرادي) - وهو: ابن عبد الواحد، أو: ابن العلاء، أبو العلاء -: قال الذهبي في\" المغنى \":\n\" قال أبو حاتم: يكتب حديثه. وقال النسائي: ضعيف. وضعفه ابن معين أيضًا، ووثقه ابن حبان \". وقال في \" الكاشف \":\n\" ضُعَّف، وقد وثق \".","vol":"14","page":504},{"text":"كذا، ولعل الأصل: (ضعيف وقد وثق)؛ فليحقق.\nوأما الحافظ فقال:\n\"مقبول،؛ أي: عند المتابعة، وإلا؛ فلين الحديث - كما نص عليه في المقدمة -.\nو(محمد بن عبيد الطنافسي) - فمع كونه من رجال الشيخين؛ فقد -: أورده\nالذهبي في \" المغني \" وقال:\n\" صدوق مشهور. قال أحمد بن حنبل: يخطئ ويُصر،.\n(تنبيه): وقع الحديث في \" الشعب \" محرفًا في بعض جمله، وفي \" الجامع الكبير \" للسيوطي مقتصرا ًعلى قوله: \" فصدق به \"؛ دون ما بعده معزوًا لأبي نصر السجزي في\" الإبانة \" وأبي نعيم، فليصحح إذن من هنا. ووقع في \" المشكاة \" (٥١٥١) كاملًا برواية البيهقي، ولم يتيسر لي يوم أن علقت عليه تخريجه وبيان مرتبته.\n<span data-type=\"title\" id=toc-6743>٦٧٢٦ </span>- (كان إذا صلى الفجر؛ لم يقم من مجلسه حتى يمكنه الصلاة) .\nمنكر.\nأخرجه السراج في \" مسنده \" (ق ١٠٧/ ١)، والطبراني في \" المعجم الأوسط \" (٦/ ٢٧٩ - ٠ ٢٨) من طريقين عن الفضل بن الموفق قال: حدثنا مالك بن مِغول عن نافع عن ابن عمر مرفوعًا. وقال الطبراني:\n\" لم يروه عن مالك بن مغول إلا الفضل بن موفق\".\nقلت: قال الذهبي في \"المغني \":\n\" ضعفه أبو حاتم، وقال: روى موضوعات \".","vol":"14","page":505},{"text":"قلت: وعبارته في كتاب ابنه (٣/ ٢/ ٦٨):\n\" ضعيف الحديث، كان شيخًا صالحًا، قرابة لابن عيينة، وكان يروي أحاديث موضوعة\".\nوأما ابن حبان فذكره في \" الثقات \" (٩/ ٦)؛ فكأنه لم يقف على ما أشار إليه أبو حاتم من الأحاديث التي كشفت عن ضعفه، وهذا الحديث منها في نقدي؛ لأنه يخالف، ويزيد على حديث مسلم وغيره عن جابر بن سمرة قال:\n\"كان ﷺ لا يقوم من مصلاه الذي يصلي فيه الصبح أو الغداة حتى تطلع الشمس، فإذا طلعت الشمس؛ قام \". وهو مخرج في \" صحيح أبي داود \" (١١٧١) .\nولم يتنبه لما ذكرته من المخالفة المنذري؛ فقال في \" الترغيب \" (١/ ١٦٥/ ٧):\n\" رواه الطبراني في \" الأوسط \"، ورواته ثقات، إلا الفضل بن الموفق؛ ففيه كلام\"!\nومثله قال الهيثمي (١٠/ ١٠٥)، إلا أنه قال في (الفضل):\n\" وثقه ابن حبان، وضعف حديثه أبو حاتم الرازي!! وهذا من تساهلهما تبعًا لتساهل ابن حبان المعروف تساهله، مع مخالفته لأبي حاتم في جرحه الشديد إياه!\nولذلك لم يعبأ الذهبي بتوثيق ابن حبان؛ فقال في \" المغني \":\n\" ضعفه أبو حاتم وقال: روى موضوعات \".\nقلت: فمن جهل المعلقين الثلاثة على \" الترغيب \" (١/ ٣٧٠) قولهم:\n\" حسن. قال الهيثمي ... \".","vol":"14","page":506},{"text":"(تنبيه): للحديث تتمة بلفظ:\n\" وقال: من صلى الصبح ثم جلس في مجلسه حتى تمكنه الصلاة؛ كان بمنزلة عمرة وحجة متقبلتين \".\nولم أستجز أن أذكرها مع الحديث حتى لا يتبادر لذهن أحد من القراء أن حكمها حكمه؛ وذلك لأن لها من الشواهد ما يقويها، وقد خرجت بعضها في \" الصحيحة \" (٣٤٠٣) .\nثم إنني قد استغربت جدًا إغفال الحافظين المزي والعسقلاني في \" تهذيبيهما \" توثيق ابن حبان للفضل بن الموفق هذا، وأغرب منه متابعة الدكتور بشار إياهما في ذلك، وهو المتفرد اليوم بطول باعه بالاستكثار من ذكر المصادر تحت كل ترجمة، من المطبوعات والمخطوطات، مما يساعد الباحثين على التحقيق والتدقيق في التخريج والتعديل والتجريح.\n<span data-type=\"title\" id=toc-6744>٦٧٢٧ </span>- (انَ رَسُولُ اللَّهِ ﷺ إِذَا اسْتَوَى النَّهَارُ، خَرَجَ إِلَى بَعْضِ حِيطَانِ الْمَدِينَةِ،وَقَدْ يُسِّرَ لَهُ فِيهَا طَهُورٌ، فَإِنْ كَانَتْ لَهُ حَاجَةٌ قَضَاهَا، وَإِلا تَطَهَّرَ، فَإِذَا زَالَتِ الشَّمْسُ عَنْ كَبِدِ السَّمَاءِ قَدْرَ شِرَاكٍ، قَامَ فَصَلَّى\nأَرْبَعَ رَكَعَاتٍ، وَلَمْ يَتَشَهَّدْ بَيْنَهُنَّ،وَسَلَّمَ فِي آخِرِ الأَرْبَعِ، ثُمَّ يَقُومُ فَيَأْتِي الْمَسْجِدَ، فَقَالَ ابْنُ عَبَّاسٍ: يَا رَسُولَ اللَّهِ! مَا هَذِهِ الصَّلاةُ الَّتِي تُصَلِّيهَا وَلا نُصَلِّيهَا؟ قَالَ: ابْنُ عَبَّاس! منْ صَلاهُنَّ مِنْ أُمَّتِي، فَقَدْ أَحْيَا لَيْلَتَهُ، سَاعَةً يُفْتَحُ فِيهَا أَبْوَابُ السَّمَاءِ، ويُستجابُ فِيهَا الدُّعَاءُ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (١١/ ١٦١/ ١١٣٦٤)","vol":"14","page":507},{"text":"من طريق نافع أبي هرمز عن عطاء عن ابن عباس قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، قال الهيثمي (٢/ ٢٢٠):\n\" رواه الطبراني في \" الكبير \"، وفيه نافع أبو هرمز، وهو متروك \".\nقلت: وقد صح منه صلاة الأربع بعد الزوال من حديث عبد الله بن السائب وغيره، وهو مخرج في \" الصحيحة \" (٣٤٠٤)، وجملة:\n\"لم يتشهد بينهن \" لها شاهد من حديث أبي أيوب الأنصاري؛ لكن سنده ضعيف، وهو مخرج في \" صحيح أبي داود \" (١١٦١) .\n<span data-type=\"title\" id=toc-6745>٦٧٢٨ </span>- (من صلى الضحى، وصام ثلاثة أيام من الشهر، ولم يترك الوتر في سفرٍ، ولا حضرٍ؛ كتبت له أجر شهيد) .\nمنكر.\nذكره المنذري في \" الترغيب \" (١/ ٢٠٦/ ٤) من حديث ابن عمر مرفوعًا. وقال:\n\"رواه الطبراني في \" الكبير \"، وفيه نكارة \".\nوبين علته الهيثمي؛ فقال (٢/ ٢٤١):\n\" وفيه أيوب بن نهيك، ضعفه أبو حاتم وغيره، ووثقه ابن حبان، وقال:\nيخطئ \". كذا قال! وقال الحافظ في \" المغني \":\n\"تركوه \".\nقلت: ولم أره في \" المعجم الكبير \" المطبوع من مسند ابن عمر؛ فإنه ينقص","vol":"14","page":508},{"text":"منه قسم لا بأس به من أحاديثه - كما يدل عليه عزو الحفاظ إليه كهذا الحديث -، وقد رواه أبو نعيم في \" الحلية \" (٤/ ٣٣٢) من طريق يحيى بن عبد الله البابلتي قال: ثنا أيوب بن نهيك قال: سمعت الشعبي يقول: سمعت ابن عمر يقول: سمعت النبي ﷺ يقول: ... فذكره. وقال:\n\" غريب من حديث الشعبي، تفرد به أيوب \".\nقلت: والبابلتي ضعيف، ولكنه أحسن حالًا من أيوب، وقد أشار إلى هذا الحافظ بقوله في حديث آخرله عن أيوب:\n\" ومن مناكيره ... ويحيى ضعيف، لكنه لا يحتمل هذا\".\nوهو الحديث المتقدم برقم (٥٠٨٧)، ولهما عقبه حديث آخر.\n<span data-type=\"title\" id=toc-6746>٦٧٢٩ </span>- (من قال حين يستيقظ وقد رد الله عليه روحه: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد بيده الخير، وهو على كل شيء قدير؛ غفرت له ذنوبه وإن كانت مثل زبد البحر) .\nضعيف جدًا.\nأخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ١٢٦/ ١ - بغية الباحث): حدثنا خالد بن القاسم: ثنا ليث بن سعد عن إسحاق بن عبد الله بن أبي فروة عن موسى بن وردان عن نابل - صاحب العباء - عن عائشة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ إسحاق بن أبي فروة: متروك.\nوخالد بن القاسم: متهم بالوضع - كما في \" المغني \" -.","vol":"14","page":509},{"text":"٦٧٣٠ - (إن الله يباهي الملائكة بالعبد إذا نام وهو ساجد؛ يقول: انظروا إلى عبدي هذا، نفسه عندي، وجسده في طاعتي) .\nضعيف.\nأخرجه ابن أبي الدنيا في \" التهجد \" (٣/ ٦٣) من طريق زائدة: ثنا شيخ من أهل البصرة عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير الشيخ البصري، فإنه لم يسم؛ فهو مجهول.","vol":"14","page":510},{"text":"<span data-type=\"title\" id=toc-6748>٦٧٣١ </span>- (كان النبي ﷺ يقول في جوف الليل: [اللهم!] نامت العيون، وغارت النجوم، وأنت الحي القيوم، لا يواري منك ليل ساج، ولا سماء ذات أبراج، ولا أرض ذات مهاد، ولا بحر لجي، ولا ظلمات\nبعضها فوق بعض، تعلم خائنة الأعين وما تخفي الصدور، اللهم! إني أشهد لك بما شهدت به على نفسك، وشهدت به ملائكتك وأنبياؤك وأولو العلم، ومن لم يشهد بما شهدت به،فاكتب شهادتي مكان شهادته،أنت السلام ومنك السلام، تباركت ذا الجلال والإكرام، اللهم! إني أسألك فكاك رقبتي من النار) .\nضعيف.\nأخرجه ابن أبي الدنيا في \" التهجد \" (٣/ ٦٧)، ومن طريقه الديلمي في \" مسنده \" (١/ ١٠٢/ ٢ - الغرائب الملتقطة) عن محمد بن حميد: ثنا جرير عن محمد بن خالد الضبي عن أنس قال: ... فذكره. والزيادة\nمن \" المسند\".\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير محمد بن حميد - وهو:","vol":"14","page":510},{"text":"الرازي -: حافظ ضعيف.\nوروى طرفه الأول إلى قوله: \" القيوم \" مالك في\" الموطأ \" (١/ ٢٢٠): أنه بلغه أن أبا الدرداء كان ... فذكره. هكذا بلاغًا؛ بغير إسناد. ولقد حاولت أن أرى ما قاله الحافظ ابن عبد البر في تخريجه من كتابه العظيم \" التمهيد \"، ولكني لم أعثر عليه بعد مراجعته في مظانه، والاستعانة عليه بما وضعه له محققوه من الفهارس، وهي غير دقيقة، ولا جامعة!\n<span data-type=\"title\" id=toc-6749>٦٧٣٢ </span>- (من قال حين يصبح ثلاث مرات: اللهم! لك الحمد لا إله إلا أنت، أنت ربي، وأنا عبدك، آمنت بك مخلصا لك ديني. أصبحت على عهدك ووعدك ما استطعت، أتوب إليك من شر - وفي لفظ: سيىء - عملي، وأستغفرك لذنوبي التي لا يغفرها إلا أنت. فإن مات في ذلك اليوم دخل الجنة، وإن قال حين يمسي ثلاث مرات:\nاللهم! لك الحمد لا إله إلا أنت، أنت ربي وأنا عبدك، أمسيت على عهدك ووعدك ما استطعت، أتوب إليك من شر -وفي لفظ: سيىء - عملي، وأستغفرك لذنوبي التي لا يغفرها إلا أنت. فمات في تلك الليلة دخل الجنة.\nثم كان رسول الله ﷺ يحلف ما لا يحلف على غيره، يقول:","vol":"14","page":511},{"text":"والله! ما قالها عبد في يوم حين يصبح ثلاثًا، فيموت في ذلك اليوم إلا دخل الجنة، وإن قالها حين يمسي فتوفي في تلك الليلة، دخل الجنة) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/ ٨٧/ ٣١٢٠) و\" الكبير \" (٨/ ٢٣١/ ٢ ٠ ٧٨) و\" الد عاء \" (٢/ ٩٣٥ - ٩٣٦/٣١٠): حدثنا بكر قال: حدثنا عمرو بن هاشم قال: حدثنا محمد بن شعيب بن شابور\nقال: حدثني يحيى بن الحارث الذماري عن علي بن يزيد عن القاسم عن أبي أمامة الباهلي مرفوعًا. وقال:\n\" لم يروه عن يحيى بن الحارث إلا محمد بن شعيب، تفرد به عمرو بن هاشم \".\nقلت: وهو صدوق يخطئ، وقد توبع على بعضه كما يأتي، وإنما العلة من علي ابن يزيد الألهاني، وهو ضعيف، وقال الذهبي في \"المغني \":\n\" ضعفوه، وتركه الدارقطني \".:\nثم أخرجه الطبراني (رقم ٧٨٧٩) من طريق عثمان بن أبي العاتكة عن علي ابن يزيد به مختصرًا.\nوعثمان هذا: قال الحافظ في \" التقريب \":\n\" ضعفوه في روايته عن علي بن يزيد الألهاني \".\nوالحديث أشار [إليه] المنذري في \" الترغيب \" (١/ ٢٣١/ ٢٢/ ٢) ولم يعزه إلا لـ \" الكيير \" و\" الأوسط \"، وكذلك فعل الهيثمي، إلا أنه بين السبب؛ فقال (١٠/ ١١٤):","vol":"14","page":512},{"text":"\" وفيه علي بن يزيد الألهاني، وهو ضعيف \".\nقلت: وروايته لهذا الحديث هكذا مطولًا مما يؤكد ضعفه؛ فإن الحديث محفوظ من رواية جماعة من الصحابة مختصرًا؛ منهم: شداد بن أوس - عند البخاري في أول \" كتاب الدعوات \" -، وبريدة بن الحصيب - عند أبي داود وغيره -، انظر \" صحيح الترغب \" (١/ ٦/ ١٤) .\nثم قال المنذري عقب الحديث:\n\" ورواه ابن أبي عاصم مات حديث معاذ بن جبل أنه سمع النبي ﷺ يحلف ثلاث مرات لا يستثني: أنه ما من عبد يقول هؤلاء الكلمات بعد صلاة الصبح فيموت من يومه؛ إلا دخل الجنة، وإن قالها حين يمسي فمات من ليلته؛ دخل الجنة ... فذكره باختصار، إلا أنه قال: \" أتوب إليك من سيئ عملي \"، وهو أقرب من قوله: \" من شر عملي \"، ولعله تصحيف. والله سبحانه أعلم \".\nقلت: ورواية: \" سيئ عملي \" هي رواية الطبراني في \" الكبير \" وفي\" الدعاء \" في حديث الترجمة، بخلاف روايته في \" الأوسط \"؛ فهي باللفظ الآخر. ومع أنه لا يصح إسناده على اللفظين؛ فإن هذا الأخير هو الأولى بالترجيح عندي؛ لموافقته لحديث شداد المشار إليه آنفًا، فإنه بلفظ:\n\" أعوذ بك من شر ما صنعت \". فتأمل.\n(تنبيه): لم أقف على إسناد ابن أبي عاصم لننظر فيه ونعطيه الحكم اللائق به، وما أظنه إلا أنه مما لا يصح، وأما قول المعلقين الثلالة على \" الترغيب \" (١/ ٥١٣/ ٩٧١) في تعليقهم عليه:","vol":"14","page":513},{"text":"\"رواه الطبراني في كتاب \" الدعاء \" (٣١٠) \".\nفهو من تخاليطهم؛ لأن الرقم المذكور إنما هو رقم حديث الترجمة - كما تقدم -، فهل هو وهم من أوهامهم الكثيرة، أم هو التظاهر بالبحث والتدقيق؟! وهم من أبعد المعلقين عنه. والله المستعان.\n<span data-type=\"title\" id=toc-6750>٦٧٣٣ </span>- (قُلْ كُلَّ يَوْمٍ حِينَ تُصْبِحُ: لَبَّيْكَ اللَّهُمَّ! لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ فِي يَدَيْكَ، وَمِنْكَ وَإِلَيْكَ. اللَّهُمَّ! مَا قُلْتُ مِنْ قَوْلٍ، أَوْ نَذَرْتُ مِنْ نَذْرٍ، أَوْ حَلَفْتُ مِنْ حَلِفٍ، فَمَشِيئَتُكَ بَيْنَ يَدَيْهِ، مَا شِئْتَ، كَانَ، وَمَا لَمْ تَشَأْ، لَمْ يَكُنْ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. اللَّهُمَّ! وَمَا صَلَّيْتُ مِنْ صَلَاةٍ، فَعَلَى مَنْ صَلَّيْتَ، وَمَا لَعَنْتُ مِنْ لَعْنَةٍ، فَعَلَى مَنْ لَعَنْتَ، إِنَّكَ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ، تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ) الحديث بطوله.\nضعيف.\nأخرجه أحمد (٥/ ١٩١): ثنا أبو المغيرة: ثنا أبو بكر: ثنا ضمرة ابن حبيب بن صهيب عن أبي الدرداء عن زيد بن ثابت: أن رسول الله ﷺ علمه دعاء، وأمره أن يتعاهد به أهله كل يوم، قال: ... فذكره.\nوأخرجه الطبراني في \" الكبير \" (٥/ ١٢٨/٤٨٠٣) و\" الدعاء \" (٢/ ٩٤٢/ ٣٢١)، وابن السني في \" عمل اليوم والليلة \" (١٧/ ٤٥)، وكذا الحاكم","vol":"14","page":514},{"text":"(١/٥١٦ - ٥١٧)، ومن طريقه البيهقي في \" الدعوات الكبير \" (١/ ٢٨ - ٢٩/ ٤٢)؛ كلهم من طريق أبي المغيرة، غير الحاكم فمن طريق عيسى بن يونس عن أبي بكر بن أبي مريم به؛ إلا أن عيسى لم يذكر (أبا الدرداء) في إسناده، وكذلك أبو المغيرة في \" دعاء الطبراني \"! وقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: أبو بكر ضعيف؛ فأين الصحة؟! \".\nقلت: وقد توبع، لكنه مضطرب - كما تقدم -، فإن سلم منه؛ ففيه انقطاع - كما سأبينه -؛ فقال الطبراني في \"الكبير\" (٥/ ١٧٤ - ١٧٥/ ٤٩٣٢) و\" الدعاء \" (٢/ ٩٤١/ ٣٢٠): حدثنا بكربن سهل: ثنا عبد الله بن صالح: حدثني معاوية بن صالح عن ضمرة بن حبيب عن زيد بن ثابت به مطولًا.\nقلت: وهذا إسناد ضعيف منقطع، أما الضعف فلما هو معروف من الكلام في (عبد الله بن صالح)، وهو: كاتب الليث.\nوبكر بن سهل - وهو: الدمياطي -: قال الذهبي في \" الميزان \":\n\" حمل الناس عنه، وهو مقارب الحال. قال النسائي: ضعيف \". وقال في \" المغني \":\n\" متوسط، ضعفه النسائي \".\nواتهمه في \" الميزان \" بوضع قصة، وساق له حديثًا منكرًا، لكن الحافظ ذكر له في \" اللسان \" متابعًا، وقال:\n\" وقال مسلمة بن قاسم: تكلم الناس فيه، ووضعوه من أجل الحديث الذي","vol":"14","page":515},{"text":"حدث به (...) عن مسلمة بن مخلد رفعه: أعروا النساء يلزمن الحجال \".\nقلت: من أحاديثه المنكرة التي تفرد بها - كما تقدم بيانه في المجلد السادس برقم (٢٨٢٧) -.\nولما ترجمه الذهبي في \" تاريخ الإسلام \" (٢١/ ١٣٥)؛ ذكر تضعيف النسائي له، ولم يزد.\nوجملة القول فيه: أنه ضعيف لا يحتج به؛ لعدم وجود مخالف للنسائي، مع العلم أن الجرح مقدم على التعديل لو وجد؛ ولذلك فإني أقول:\nلقد تساهل الحافظ المنذري بتصديره الحديث بقوله في \" الترغيب \" (١/٢٣٢/ ٢٩):\n\" وعن ليد بن ثابت ... \".\nوبسكوته عن إعلاله بقوله في تخريجه:\n\"رواه أحمد والطبراني والحاكم وقال: صحيح الإسناد. وروى ابن أبي عاصم منه إلى قوله: (بعد القضاء) (١) \".\nكما تسامح الهيثمي بقوله (١٠/ ١٧٣):\n\" رواه أحمد والطبراني.، وأحد إسنادي الطبراني رجاله وثقوا، وفي بقية الأسانيد أبو بكر بن أبي مريم وهو ضعيف \".\n_________\n(١) يعني. في الجملة التي تلي آخر ما ذكرت من الحديت، وهي: \" اللهم! اني أسالك الرضا بعد القضاء \". وكتاب ابن أبي عاصم؛ لم أقف عليه، وأظنه \" الدعاء \" له.","vol":"14","page":516},{"text":"ووجه التسامح إطلاقه قوله في رجاله: \" وثقوا \".. فإنه يوهم أن (بكر بن سهل) له موثق من الحفاظ المتقدمين، كابن حبان، فإنه كثير الاستعمال لقوله هذا فيمن وثقهم ابن حبان، وهذا لم يوثقه أحد منهم لا هو ولا غيره، ولربما عنى هنا قول الذهبي المتقدم: \" متوسط \"، وقد عرفت ما فيه.\nثم إنه قد خفي عليه وعلى كل من وقفت على تخريجه لهذا الحديث الانقطاع الذي وعدت ببيانه؛ فأقول:\nلقد توفي زيد بن ثابت سنة (٤٨)، وتوفي ضمرة بن حبيب سنة (١٣٠)؛ - كما جاء في \" التهذيب \" وغيره -؛ فبين وفاتيهما (٨٢) صنة، وهذا يعني أنه ولد بعد وفاة (زيد) ﵁، أو على الأقل كان صغيرًا، ومثله يقال - وأولى - في روايته الأولى عن أبي الدرداء؛ لأن هذا توفي في نحو سنة (٣٥)، في خلافة عثمان ﵁.\nومن هذا التحرير والتحقيق يتبين أنه لا وجه لتحسين الحديث مطلقًا - كما فعل المعلق على \" الدعاء \" (٢/ ٩٤١، ٩٤٢)، والمعلق على \" مختصر استدراك الحافظ الذهبي \" (١/ ٤٢٨)، فضلًا عن المعلقين الثلاثة على \" الترغيب\nوالترهيب \" (١/ ٥١٦) الذين لا يحسنون حتى النقل! -.\nولا بد لي بهذه المناسبة من أن أعترف بأنني كنت قد حسنت الحديث في \" صحيح الترغيب \"، تبعًا للمنذري، ثم الهيثمي الذي كنت نقلت كلامه على نسختي من \" الترغيب \"؛ لعدم وقوفي يومئذ على الإسناد الثاني للطبراني الذي\nأشار إليه الهيثمي، فكان لا بد لي في هذه الحالة من الاعتماد عليهما، إعمالًا مني للقاعدة التي كنت وضعتها في الحكم على الأحاديث (ص رقم ٣٥)،","vol":"14","page":517},{"text":"وخلاصتها: الاعتماد على المنذري في التصحيح والتضعيف، حينما لا تطول يدي المصدر الذي عزا الحديث إليه. ومن هنا يظهر الفرق بيني وبين من حسَّن الحديث وقد وقف على إسناديه!! والحمد دته على توفيقه وأسأله المزيد من فضله.\n<span data-type=\"title\" id=toc-6751>٦٧٣٤ </span>- (من صلى بسورةِ ﴿الدخان﴾ ليلة؛ بات يستغفر له سبعون ألف ملك حتى يصبح) .\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٥/ ٦٥)، وأبو القاسم الأصبهاني في \" الترغيب \" (٢/ ٧٨٨/ ٩٢٥ ١) من طريق عمر بن عبد الله بن أبي خثعم: ثنا يحيى بن أبي كثيرعن أبي سلمة عن أبي هريرة مرفوعًا.\nقلت: وهذا موضوع؛ آفته (ابن أبي خثعم) هذا: قال البخاري:\n\" ضعيف الحديث، ذاهب الحديث\"، وضعفه جدًا. وقال ابن حبان (٢/ ٨٣):\n\" كان ممن يروي الموضوعات عن ثقات أئمة، لا يحل ذكره في الكتب إلا على سبيل القدح فيه، ولا كتابة حديثه إلا على جهة التعجب \".\nومن طريقه أخرجه الترمذي في \" سننه \" (٢٨٩٠)، وابن نصر في \" قيام الليل \" (ص ٦٩)، والبيهقي في \" الشعب \" (٢/ ٤٨٤/ ٢٤٧٥) - مختصرًا -، وكذا ابن الجوزي في \" الموضوعات \" (١/ ٢٤٨) وذكر كلام ابن حبان المتقدم.\nوقال الترمذي:\n\" حديث غريب، لا نعرفه إلا من هذا الوجه، وعمر بن أبي خثعم يضعف، قال محمد (هو: الإمام البخاري): وهو منكر الحديث\". وكذا قال البيهقي.","vol":"14","page":518},{"text":"وروي من حديث أُبي بن كعب، وفيه متهم بالوضع، وغيره، وقد تقدم برقم (٤٦٣٢) .\n(تنبيه): عزا حديث ابن أبي خثعم السيوطي في \" اللالي المصنوعة \" (١/٢٣٥) لابن نصر في كتاب \" الصلاة \"، وهو وهم؛ فإنه لم يخرجه فيه - وقد طبع والحمد لله -، وإنما في \" قيام الليل \" - كما تقدم -.\nوأشار المنذري إلى ضعفه في \" الترغيب \" (١/ ٢٦١/ ٣)، وذكره من رواية الترمذي بلفظيه، ومن رواية الأصبهاني بلفظه، وقال المعلقون الثلاثة عليه في تخريج هذا (١/٥٧٧ -٥٧٨):\n\" ... والأصبهاني في \" الترغيب والترهيب \" (٩١٨)، وقال الهيثمي في \" مجمع الزوائد \" (٢/ ١٦٨): رواه الطبراني في \" الكبير \"، وفيه فضال بن جبير، وهو ضعيف جدًا \".\nفأقول: هذا من تخليطاتهم الكثيرة التي لا تحصى؛ فإن التخريج المذكور وبالأرقام المذكورة، إنما هو لحديث آخر عندهما عن فضال بن جبير عن أبي أمامة مرفوعًا نحوه بلفظ:\n\" ... بنى الله له بها بيتًا في الجنة \"!\nوهومما تقدم تخريجه برقم (٥١١٢) .\n<span data-type=\"title\" id=toc-6752>٦٧٣٥ </span>- (أرْبَعٌ فَرَضَهُنَّ اللَّهُ فِي الْإِسْلَامِ فَمَنْ جَاءَ بِثَلَاثٍ لَمْ يُغْنِينَ عَنْهُ شَيْئًا حَتَّى يَأْتِيَ بِهِنَّ جَمِيعًا الصَّلَاةُ وَالزَّكَاةُ وَصِيَامُ رَمَضَانَ وَحَجُّ الْبَيْتِ) .\nضعيف.\nأخرجه أحمد في\" المسند \". (٤/ ٢٠٠ - ٢٠١): ثنا قتيبة بن","vol":"14","page":519},{"text":"سعيد قال: ثنا ابن لهيعة عن يزيد بن أبي حبيب عن أبي مرزوق عن المغيرة بن أبي بردة عن زياد بن نعيم الحضرمي مرفوعًا.\nقلت: وهذا إسناد رجاله ثقات، لكنه مرسل؛ زياد بن نعيم الحضرمي:\nتابعي، وقد روي عنه مسندًا، فقد قال المنذري فى \" الترغيب \" (١/ ٢٦٩) وقد ذكره من حديث عمارة بن حزم ﵁:\n\" رواه أحمد، وفي إسناده ابن لهيعة، ورواه أيضًا عن نعيم بن زياد الحضرمي مرسلًا\".\nوكذلك ذكره الهيثمي في \" المجمع \" وقال (١/ ٤٧):\n\" رواه أحمد، والطبراني في \" الكبير \"، وفي إسناده ابن لهيعة\".\nولم أره في \" مسند أحمد \" المطبوع إلا مرسلًا - كما ذكرت -؛ بل ليست لعمارة ابن حزم فيه أي حديث آخر، ولا أورده الحافظ ابن كثير في \" جامع المسانيد \" (٤/٣٨٩) إلا عن زياد بن نعيم الحضرمي مرسلًا، وتبعه السيوطي في \" الدر المنثور \" (١/ ٢٩٨)، ومن قبله الحافظ ابن حجر في \" أطراف المسندة \" وقال (٢/ ٣٦٥/\n٢٣٩٨):\n\"هكذا وقع في بعض النسخ، وعليه مشى ابن عساكر، ووقع في بعضها: عن عمارة بن حزم \".\nثم لم يذكره في (مسند عمارة بن حزم) (٥/ ١٣ - ١٤) .\nوكذلك فعل ابن كثير (٩/ ٣١٥ - ٣١٦)، وإنما ذكرا له حديثين آخرين","vol":"14","page":520},{"text":"أحدهما قوله ﷺ: \" لاتؤذ صاحب القبر \"، وتقدم تخريجه - وبيان أنه ليس في \" المسند \" المطبوع - في المجلد السادس من \" الصحيحة \" رقم (٢٩٦٠) . غير أن ابن كثير ساق عقبهما حديث الترجمة من رواية أبي نعيم: حدثنا سليمان بن أحمد: حدثنا أبو يزيد القراطيسي: حدثنا أسد بن موسى: حدثنا ابن لهيعة به نحوه.\nوأبو نعيم هو: الأصبهاني، أخرجه في كتابه \" معرفة الصحابة \" (٢/ ١٠٢/٢)، وسليمان بن أحمد هو: الطبراني، وقد تقدم في كلام الهيثمي أنه رواه في \"المعجم الكبير \"، وليس في المطبوع منه مسند عمارة بن حزم هذا، ومن المعلوم أن في المطبوع خرمًا كبيرًا.\nثم إن (أبو يزيد القراطيسي) - شيخ الطبراني، اسمه: (يوسف بن يزيد) وهوى: ثقة. وشيخه (أسد بن موسى) - هو المعروف بـ (أسد السنة)، وهو: - صدوق؛ فعلة الحديث المسند ابن لهيعة؛ لسوء حفظه، وغرابة متنه. والله أعلم.\nثم رأيت السيوطي قد أورد الحديث في \" الجامع الكبير \" (١/ ٩١ - المصورة) من رواية أحمد والطبراني في \" الكبير \" عن (عمارة بن حم) وحُسَّن، وأحمد والبغوي عن قلاد بن نعيم الحضرمي!\n(تنبيه): انقلب اسم الحضرمي هذا على المنذري؛ فوقع في كتابه: (نعيم ابن زيادالحضرمي) - كما تقدم -؛ فلعله من بعض النساخ، ولم يتنبه له المعلقون الثلاثة على \" الترغيب \" (١/ ٥٩٦)، رغم أنهم عزوه - كعادتهم في النقل الأعمى - إلى أحمد والهيثمي بالرقم، وهو فيهما على الصواب.","vol":"14","page":521},{"text":"<span data-type=\"title\" id=toc-6753>٦٧٣٦ </span>- (لا يكون الدينار على الدينار، ولا الدرهم على الدرهم، ولكن يوسع جلده ﴿فتكوى بها جباههم وجنوبهم وظهورهم ...﴾ الآية) .\nموضوع.\nأخرجه أبو يعلى في \" مسنده الكبير \" - كما في \" المطالب العالية المسندة \" (٢/ ٤١/ ٢) - قال: حدثنا محمود بن خداش: ثنا سيف بن محمد عن الأعمش عن أبي صالح عن أبي هريرة مرفوعًا. وقال الحافظ:\n\"هذا ضعيف جدًا؛ لضعف سيف \".\nقلت: هو سيئ الحال جدًا؛ قال الحافظ في \" التقريب \":\n\"كذبوه\". وقال الذهبي في \" الكاشف \":\n\" كذاب، والعجب من الترمذي ... يحسن له \". وقال في \" المغني \":\n\" قال أحمد: كذاب يضع الحديث \". وقال ابن حبان في\" الضعفاء \" (١/٣٤٦):\n\" كان شيخًا صالحًا متعبدًا، إلا أنه يأتي عن المشاهير بالمناكير، كان ممن يُدخل عليه فيجيب، إذا سمع المرء حديثه؛ يشهد عليه بالوضع \".\nوالحديث أورده ابن كثير في تفسير الآية المذكورة من رواية ابن مسعود موقوفًا عليه، وقال (٢/ ٣٥٢):\n\" وقد رواه ابن مردويه عن أبي هريرة مرفوعًا، ولا يصح رفعه \".\nقلت: وأثر ابن مسعود المشار إليه أخرجه ابن جرير في\" التفسير \" (١٠/ ٨٧)، وابن أبي حاتم أيضًا (٤/ ٤٣/ ١)، والطبراني (٩/ ٦٤ ١/ ٨٧٥٤) من طريق","vol":"14","page":522},{"text":"الأعمش عن عبد الله بن مرة عن مسروق عنه.\nوهذا إسناد صحيح على شرط الشيخين، وعبد الله بن مرة - هذا، هو: الهمداني الخارفي، وهو -: ثقة من رجال الشيخين، وقع في \" تفسير ابن كثير \":\n(عبد الله بن عمرو بن مرة) - وهو: المرادي الجملي -، وهو أدنى من الأول طبقة وثقة، ومن الظاهر أن قوله: \" عمرو بن \" زيادة مقحمة من النساخ.\nوعزاه الهيثمي في \" مجمع الزوائد \" (٣/ ٦٥) بلفظ:\n\" لا يكون رجل يكنز فيمس درهم درهمًا، ولا دينار دينارًا، يوسع جلده حتى يوضع كل دينار ودرهم على حدته \". وقال:\n\" رواه الطبراني في \" الكبير \"، ورجاله ثقات \". وكذا في مكان أخر؛ إلا أنه قال (٧/٣٠):\n\" لا يكوى ... \". وقال:\n\" ... ورجاله رجال الصحيح \". وقال المنذري في\" الترغيب \" (١/ ٢٧١/٢٠):\n\" رواه الطبراني موقوفًا بإسناد صحيح \".\nوأما المعلقون الثلاثة عليه فتوسطوا - كغالب عادتهم أمام مثل هذا النص الذي يحتمل الصواب والخطأ، ولا علم عندهم يساعدهم على الترجيح -؛ فقالوا (١/٦٠٠):\n\" حسن، قال الهيثمي ... \"!","vol":"14","page":523},{"text":"ثم رأيته في \" المعجم الكبير \" (٩/ ٦٤ ١/ ٨٧٥٤) من طريق زائدة عن الأعمش به، لكن بلفظ الهيثمي الآخر؛ فصدق قوله:\n\"ورجاله ثقات \" و\" رجاله رجال الصحيح \"، وقول المنذري: (بإسناد صحيح \"، وكذب المعلقون في قولهم: \" حسن \"!\n<span data-type=\"title\" id=toc-6754>٦٧٣٧ </span>- (كَانَ رَسُولُ اللَّهِ ﷺ فِي الصَّحْرَاءِ فَإِذَا مُنَادٍيا يُنَادِيهِ: يَا رَسُولَ اللَّهِ! فَالْتَفَتَ فَلَمْ يَرَ أَحَدًا، ثُمَّ الْتَفَتَ فَإِذَا ظَبْيَةٌ مُوَثَّقَةٌ، فَقَالَتْ: ادْنُ مِنِّي يَا رَسُولَ اللَّهِ، فَدَنَا مِنْهَا، فَقَالَ: حَاجَتَكِ؟ قَالَتْ: إِنَّ لِي خَشَفَيْنِ فِي ذَلِكَ الْجَبَلِ فَحُلَّنِي حَتَّى أَذْهَبَ، فَأُرْضِعَهُمَا، ثُمَّ أَرْجِعُ إِلَيْكَ، قَالَ: وَتَفْعَلِينَ؟ قَالَتْ: عَذَّبَنِي اللَّهُ بِعَذَابِ الْعِشَارِ إِنْ لَمْ أَفْعَلْ، فَأَطْلَقَهَا فَذَهَبَتْ، فَأَرْضَعَتْ خَشَفَيْهَا، ثُمَّ رَجَعَتْ، فَأَوْثَقَهَا وَانْتَبَهَ الأَعْرَابِيُّ، فَقَالَ: لَكَ حَاجَةٌ يَا رَسُولَ اللَّهِ؟ قَالَ: نَعَمْ، تُطْلِقُ هَذِهِ، فَأَطْلَقَهَا، فَخَرَجَتْ تَعْدُو، وَهِيَ تَقُولُ: أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ.) .\nضعيف.\nأخرجه الطبراني في\" المعجم الكبير \" (٢٣/ ٣٣١ - ٣٣٢/ ٧٦٣)، وأبو نعيم - كما في \" البداية \" (٦/ ٤٧ ١ - ٤٨ ١) - من طريق حَبان بن أغلب بن تميم المسعودي عن أبيه عن هشام بن حسان عن الحسن عن ضبة بن محصن عن أم سلمة قالت: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أغلب بن تميم: قال البخاري وغيره:","vol":"14","page":524},{"text":"\" منكر الحديث \".\nوابنه حَبان: وهاه أبو حفص الفلاس، وقال أبو حاتم:\n\"ضعيف الحديث \" - كما في \" الميزان \" -، وذكر له في \" اللسان \" هذا الحديث، مشيرًا إلى نكارته.\nوأخرجه أبو نعيم في \" دلائل النبوة \" (ص ٣٢٠)، والبيهقي في \" الدلائل \" أيضًا (٦/ ٣٤ - ٣٥) من طريق يعلى بن إبراهيم الغزال: حدثنا الهيثم بن\nحماد عن أبي كثير عن زيد بن أرقم قال:\nكنت مع النبي ﷺ في بعض سكك المدينة، فمررنا بخباء أعرابي، فإذا ظبية مشدودة إلى الخباء، فقالت: يا رسول الله! إن هذا الأعرابي اصطادني، ولي خشفان في البرية ... الحديث بتمامه نحوه.\nقلت: وهذا إسناد ضعيف جدًا؛ قال الذهبي في ترجمة الهيثم بن حماد هذا من \" الميزان \":\n\" لا يعرف؛ لا هو، ولا شيخه، روى عنه يعلى الغزال، والظاهر أنه الهيثم بن جماز الذي تقدم \".\nقلت: وابن جماز هذا: متروك.\nوقال الذهبي في ترجمة (يعلى) المذكور:\n\" لا أعرفه، له خبر باطل، عن شيخ واه ... \". ثم ساق هذا الحديث.\nوقد رويت القصة من طرق أخرى، لا يصح منها شيء، وفي بعضها ما ليس","vol":"14","page":525},{"text":"في الأخرى، ومنها الآتي:\n<span data-type=\"title\" id=toc-6755>٦٧٣٨ </span>- (لو علمت البهائم من الموت ما تعلمون؛ ما أكلتم منها سمينًا أبدًا) .\nضعيف.\nأخرجه البيهقي في \" دلائل النبوة \" (٦/ ٣٤) من طريق أبي العلاء خالد بن طهمان عن عطية عن أبي سعيدقال:\nمر رسول الله ﷺ بظبية مربوطة إلى خباء، فقالت: يا رسول الله! حلّني حتى أذهب فأرضع خشفي، ثم أرجع فتربطني. فقال رسول الله ﷺ: \" صيد قوم وربيطة قوم \". قال: فأخذ عليها، فحلفت له، فحلها، فما مكثت إلا قليلًا حتى جاءت وقد نفضت ما في ضرعها، فربطها رسول الله ﷺ، ثم أتى خباة أصحابها، فاستوهبها منهم، فوهبوها له، فحلها، ثم قال رسول الله ﷺ: ...\nفذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علتان:\nالأولى: ضعف عطية العوفي وتدليسه الذي تفرد به في روايته عن أبي سعيد دون سائر المدلسين، وهو معروف. انظر بيان ذلك في مقدمة المجلد الأول من \" الضعيفة \" في الرد على الشيخ الأنصاري، طبعة المعارف.\nوالأخرى: اختلاط خالد بن طهمان، قال الحافظ في \" التقريب \":\n\" صدوق اختلط \". ولذلك أشار البيهقي إلى تضعيفه بقوله عقبه:\n\"وروي من وجه آخر ضعيف \".","vol":"14","page":526},{"text":"يشير إلى حديث زيد بن أرقم المخرج تحت الحديث السابق.\n<span data-type=\"title\" id=toc-6756>٦٧٣٩ </span>- (١ - مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ قَطُّ.\n٢ - وَمَا مَدَّ عَبْدٌ يَدَهُ بِصَدَقَةٍ إِلا أُلْقِيَتْ بِيَدِ اللَّهِ قَبْلَ أَنْ تَقَعَ فِي يَدِ السَّائِلِ.\n٣ - وَلا فَتْحَ عَبْدٌ بَابَ مَسْأَلَةٍ لَهُ عَنْهَا غِنًى إِلا فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ) .\nمنكر بذكر الفقرة (٢) .\nأخرجه الطبراني في \" المعجم الكبير\" (١١/ ٤٠٥/١٢١٥٠): حدثنا محمد بن أبان الأصبهاني: ثنا الحسين بن محمد بن شيبة الواسطي: ثنا يزيد بن هارون: أنا شريك عن يزيد بن أبي زياد عن مقسم عن ابن عباس رفعه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف (شريك) - وهو: ابن عبد الله القاضي -، وشيخه (يزيد بن أبي زياد)، وتغافل عنهما الهيثمي؛ فقال في \" المجمع \" (٣/١١٠):\n\" رواه الطبراني في \" الكبير \"، وفيه من لم أعرفه \"!\nوليس فيه من لا يعرف! إلا أن يعني (الحسين بن محمد بن شيبة الواسطي)؛\nفإنه غير مترجم في كتب الجرح والتعديل المعروفة؛ كما جاء هنا: (ابن شيبة)،\nوهو من شيوخ (بحشل) في كتابه \" تاريخ واسط \" وكناه بـ (أبي - عبد الله)\n(ص ٢٣٢ - ٢٣٣)، وساق له حديثًا معروفًا صحيحًا في مؤاخاة النبي ﷺ بين\nسلمان وأبي الدرداء، وقوله له: \" إن عليك لربك حقًا ... ! الحديث.","vol":"14","page":527},{"text":"لكن يبدو أنه خفي عليه أن (شيبة) سلك فيه بعض النساخ [غير] الجادة، وأنه محرف (شنَبَة)؛ فإنه هكذا جاء في \" تهذيب المزي \" فقال:\n\" الحسين بن محمد بن ثتنبة الواسطي أبو عبد الله البزار....\".\nوذكرأنه روى عن جمع، منهم (يزيد بن هارون) شيخه هنا، وعنه جماعة، منهم ابن ماجه وبحشل الواسطي، وقال:\n\" قال أبو حاتم: صدوق \".\nقلت: وهو في \" الجرح والتعديل \" (١/ ٣/ ٦٥) - كما في \" التهذيب \" -، وعلق عليه محققه العلامة اليماني بقوله:\n\" ضبطه أصحاب المشتبه وغيرهم؛ (يعني: بفتح المعجمة والنون)، ووقع في الأصلين: \"شيبة\". وقد قال فيه ابن أبي حاتم:\n\" كتبت عنه مع أبي، وهو صدوق \". وذكره ابن حبان في \" الثقات \" (٨/١٨٨) وقال:\n\" حدثنا عنه شيوخنا \".\nإذا عرفت هذا؛ فالذي يتحرر عندي أن الهيثمي وقع له هذا الاسم محرفًا في نسخته من \" كبير \" الطبراني - كما هو في مطبوعته -؛ فلم يعرفه، أو أنه غفل عنه، ولم ينشط للبحث عنه، وهو الذي يترجح عندي. والله ﷾ أعلم.\nوأما شيخ الطبراني (محمد بن أبان الأصبهاني) فهو من شيوخه المعروفين الثقات، توفي سنة (٢٩٢) .","vol":"14","page":528},{"text":"ومن فوقه من رجال الإسناد المترجمين في \" التهذيب \" بالثقة والضبط حاشا الاثنين المذكورين، فإنهما مذكوران فيه بالضعف؛ فهما العلة - كما تقدم -. والله ولي التوفيق.\nهذا؛ وانما خرجت الحديث في هذه \" السلسلة \"، من أجل الفقرة الثانية منه؛ فإني لم أجد لها شاهدًا، وكأنه لذلك أشار المنذري في \" الترغيب \" (٢/ ٢٠/ ٦) إلى تضعيفه، بخلاف الفقرة الأولى منه؛ فلها شاهد عن غير ما واحد من الصحابة، منهم أبو هريرة في \" صحيح مسلم \" وغيره، وهو مخرج في \" الارواء \" (٧/ ٢٥٩/٢٢٠٠)، و\" الصحيحة \" (٢٣٢٨) .\nوكذلك الفقرة الثالثة لها شواهد من حديث عبد الله بن عباس، وعبد الرحمن ابن عوف وغيرهما، يقوي بعضها بعضًا، وهي في كتابي \" صحيح الترغيب \" (٨ - الصدقات/ ٤ - الترهيب من المسألة ...) . ومن حديث أبي هريرة، وهو مخرج في \" الصحيحة \" (٢٥٤٣) .\nونحوه حديث ابن مسعود، وهو مخرج في \" الصحيحة \" (٢٧٨٧)، و\" صحيح أبي داود \" (١٤٥٢) .\n<span data-type=\"title\" id=toc-6757>٦٧٤٠ </span>- (تدرون ما الصعلوك؟ قال: قلنا: الرجل الذي لا مال له. قال: إن الصعلوك كل الصعلوك الرجل له المال لم يقدم منه شيئًا) .\nمنكر.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/٢١٠/٣٣٤١) من طريق عبد الملك بن محمد: نا وهب بن جرير: نا شعبة عن يزيد بن خصيفة عن المغيرة بن عبد الله الجعفي قال:","vol":"14","page":529},{"text":"جلسنا إلى رجل من أصحاب النبي ﷺ يقال له: خصفة - أو: ابن خصفة -، فجعل ينظر إلى رجل سمين، فقلت له: ما تنظر إليه؛ فقال: ذكرت حديثًا سمعته من رسول الله ﷺ؛ سمعته يقول:\n\" هل تدرون ما الشديد؟ \". قلت: الرجل يصرع الرجل. قال:\n\"إن الشديد كل الشديد الذي يملك نفسه عند الغضب. تدرون ما الرقوب؟ !.\nقلنا: الرجل لا يولد له. قال:\n\" إن الرقوب الرجل له الولد، لم يقدم منهم شيئًا \". قال: ... فذكر الحديث.\nقلت: وهذا إسناد ضعيف مظلم؛ فيه علل:\nالأولى: خَصفة أو ابن خَصَفة: كذا وقع في هذه الرواية، وفي رواية أحمد التي سأذكرها: (ابن حصبة)، أو: (أبي حصبة)، وهنا وجه ثالث من الخلاف تراه في \" الإصابة \"، وقد قال في ضبط (خصفة):\n\" بفتح المعجمة، ثم المهملة \".\nفلا غرابة مع هذا أن لا يكون من المعروفين بالصحبة، ولما ذكروه في تراجم الصحابة؛ قالوا فيه:\n\"مجهول \".\nكما قال ابن الأثير في \" أسد الغابة \" (٢/ ٦١٤/ ١٤٥٩)؛ تبعًا لأبي نعيم - كما سيأتي -، وتبعهما الذهبي في \" التجريد \" (١/ ١٦٥/ ١٦٥٩) والحسيني - كما في \" التعجيل \" (٤٧٦/ ١٢٥٧) -، فلعله لذلك لم يورده ابن حبان في الصحابة","vol":"14","page":530},{"text":"من كتابه \" الثقات \"، وكذا ابن عبد البر في \" الاستيعاب في أسماء الأصحاب \".\nعلى أن رواية أحمد المشار إليها، تشير إلى أنه تابعي - كما يأتي بيانه إن شاء الله تعالى -.\nالثانية: المغيرة بن عبد الله الجعفي: لم أجد له ترجمة فيما عندي من المصادر، وقد سمي في غير هذه الرواية بـ: (عروة بن عبد الله الحنفي) - كما يأتي -، وهي أصح.\nالثالثة: عبد الملك بن محمد - وهو: الرقاشي -: قال الذهبي في \" المغني \":\n\" قال الدارقطني: كثير الوهم، لا يحتج به \".\nومن طريقه أخرج منه أبو نعيم في \" معرفة الصحابة \" حديث الترجمة فقط، في ترجمة (خصيفة)، وقال فيه:\n\" مجهول \" - كما تقدمت الإشارة إلى ذلك -.\nوقد خولف الرقاشي في إسناده: فقال أحمد (٥/ ٣٦٧): ثنا محمد بن جعفر: ثنا شعبة قال: سمعت عروة بن عبد الله الحنفي يحدث عن ابن حصبة - أو: أبي حصبة - عن رجل شهد رسول الله ﷺ يخطب، فقال:\n\" أتدرون ما الرقوب؟ ... \" الحديث نحوه؛ بتقديم وتأخير.\nقلت: وهذا إسناد رجاله ثقات، رجال الشيخين؛ غير عروة بن عبد الله الحنفي، وهو ثقة مترجم في \" التهذيب \"، وغير (أبي حصبة) - أو: ابن حصبة -،","vol":"14","page":531},{"text":"وهو مجهول - كما قال الحسيني -؛ فهو علة الحديث، وهذا يرجح أنه ليس بصحابي؛ لأن السند إليه صحيح، وقد رواه هو عن صحابي شهد رسول الله ﷺ، بخلاف رواية الرقاشي؛ فقد جعله صحابيًا، وخالف في اسمه - كما تقدم -. والله ﷾ أعلم.\nثم إن جملة الشديد والرقوب لها شاهد من حديث عبد الله بن مسعود ﵁ عند مسلم وغيره، وهو مخرج في \" الصحيحة \" برقم (٣٤٠٦)، كما يشهد لها حديث أبي هريرة في \" الصحيحين \".\nوالحديث قال المنذري في \" الترغيب \" (٢/ ٢٩/ ٤٦):\n\"رواه البيهقي، وينظر في سنده\".\nفأقول: قد نظرت في سنده، وكشفت لك عن علته التي دندن حولها الحافظ الناجي في \" عجالته \" (ق ١٢٧/ ١ - ٢) ولم يشفِ؛ لأنه لا يخرج القارئ من كلامه - مع توسعه فيه - بخلاصة واضحة. ولعل ذلك من أسباب تحسين المعلقين الثلاثة للحديث! مع أنهم نقلو! (١/ ٦٧٧) قول الحسيني في أبي حصنة (!) أو\nابن حصنة (كذا في الموضعين!): \" مجهول \"!\nحسنوه هنا، وفي آخره حديث الترجمة المنكر، وفي مكان آخر ذكره المنذري برواية أحمد مقتصرًا على جملة (الشديد) بلفظ آخر، وبألفاظ زائدة على رواية البيهقي التي حسنوها، بل وعلى الشاهد الصحيح المشار إليه آنفًا، ومع ذلك قالوا (٣/ ٤٤١):\n\" حسن بشاهده المتقدم\"! ولو عكس؛ لكان أقرب إلى الصواب، وليس بصواب.","vol":"14","page":532},{"text":"<span data-type=\"title\" id=toc-6759>٦٧٤١ </span>- (١ - مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ وَقَاهُ اللَّهُ مِنْ قيْحِ جَهَنَّمَ.\n٢ - أَلَا إِنَّ عَمَلَ الْجَنَّةِ حَزْنٌ بِرَبْوَةٍ (ثَلَاثًا) .\n٣ - أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِشهْوَةٍ وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ.\n٤ - وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَيَّ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا\nكَظَمَهَا عَبْدٌ لِلَّهِ إِلَّا مَلَأَ اللَّهُ جَوْفَهُ إِيمَانًا) .\nضعيف جدًا.\nأخرجه أحمد (١/ ٣٢٧) قال: ثنا عبد الله بن يزيد: ثنا نوح بن جَعونة السُلمى - خراساني - عن مقاتل بن حيان عن عطاء عن ابن عباس قال:\nخرج رسول الله ﷺ إلى المسجد، وهو يقول بيده هكذا - فأومأ أبو عبد الرحمن بيده إلى الأرض -: \" من أنظر ... \" الحديث.\nوأخرج هذا الشطر الأول منه ابن أبي الدنيا في \" الفرج بعد الشدة \" (٩٦/ ١٠٣) وفي \" اصطناع المعروف \" (ق ٣٥/ ١) من طريق آخر عن عبد الله بن يزيد - وهو: أبو عبد الرحمن المقرئ - بإسناده المذكور.\nورواه القضاعي في \" مسند الشهاب \" (٢/ ١٩٩ - ٠ ٢٠/ ١٨٠ ١) من طريق ثالث عن أبي عبد الرحمن المقرىء بتمامه.\nقلت: وهذا إسناد واه جدًا؛ آفته نوح بن جعونة، ولم يعرفه أبو حاتم، ولا ابنه؛ فأورده في \" الجرح والتعديل \" (٤/ ١/ ٤٨٥) بهذه الرواية شيخًا وتلميذًا، وبيض له؛ فلم يذكر فيه جرحًا، ولا تعديلًا. وأورده الذهبي في \" الميزان \" وقال:","vol":"14","page":533},{"text":"\" أجوز أن يكون (نوح بن أبي مريم)، أتى بخبر منكر؛ ففي \" مسند القضاعي \" ... (فساق طرفًا من الحديث، وقال:) وذكر الحديث بطوله؛ فالآفة نوح \". وعقب عليه الحافظ بقوله في \" اللسان \":\n\" والحديث بطوله أخرجه إسحاق في \" مسنده \" عن (المقرئ)، وأخرج أحمد عن (المقرئ) - الأصل في الموضعين: المقبري - بعضه (١)، ونقل الحسيني في \" رجال المسند \" أن الذهبي جزم بأن (نوح بن جعونة) هو: (نوح بن أبي مريم)؛ فكأنه جزم بذلك في غير \" الميزان \"، وأما فيه؛ فإنه متردد. قال الحسيني:\nوقد ذكره ابن حبان في\" الثقات \"؛ فقال: وقيل: أبو نوح بن جعونة. مات سنة ثلاث وخمسين (٢) . قال الحسيني: فتبين أنه غير ابن أبي مريم؛ لأن ابن أبي مريم مات سنة ثلاث وسبعين \".\nقلت: وليس ما قاله الحسيني بحجة؛ لأن عبارة ابن حبان: \"نوح بن ربيع ... \" فذكر كلامه ثم قال: \" وقد قيل: أبو نوح بن جعونة ... \" إلخ ما قاله الحسيني؛ فهذا - كما ترى و- لم يعرج ابن حبان على (نوح بن جعونة)، وأنا أظن أن قوله: (أبو) تصحيف ... وإنما هي: (إنه) . وأما اعتماد الحسيني في التفرقة على اختلاف الوفاة فليس بمعتمد؛ لأن كثيرًا من الرواة قد اختلف في سنة وفاتهم، فلا يستلزم التغاير. والله أعلم.\nوهو: (نوح بن أبي مريم) بعينه؛ فإن اسم أبي مريم: (يزيد بن جعونة) ..\n_________\n(١) كذا قال! وهو خطأ في دوج؛ فإق أحمد ساقه بتمامه بفقراته الأربعة، بينما القضاعي لم يسق منه إلا بعض الفقرة الأولى، والفقرة الثانية والثالثة إلى قوله: \" سهل بشهوة! ... الحديث بطوله\".\n(٢) زاد في \" التعجيل \": \" ومئتين \" وهو خطأ.. والصواب: \" ومئة\".","vol":"14","page":534},{"text":"جزم بذلك ابن حبان (١)، وترجمته مستوفاة في \" التهذيب \"، وقد أجمعوا على تكذيبه. وقد سبق المؤلف إلى [عدم] التفريق بينهما الأزدي؛ لكن قال: (نوح ابن يزيد بن جعونة) فقال: هو أبو عصمة المتقدم \".\nقلت: هذا كله كلام الحافظ، وهو قوي متين، وأما قول الشيخ أحمد شاكر:\n\" وهذا التجويز من الذهبي بعيد؛ فإن نوح بن جعونة خراساني - كما نص عليه هنا في \" المسند \" - لا حجازي - كما في \" التعجيل \" -، ونوح بن أبي مريم مروزي، وأيهما كان؛ فهو ضعيف. مقاتل بن حيان النبطي البلخي: ثقة، وثقه ابن معين و... \".\nقلت: ما في \" المسند \" أنه خراساني لا ينافي أنه (نوح بن أبي مريم)؛ لأن هذا مروزي اتفاقًا، وهي نسبة إلى (مرو) .. بلد في خراسان، ولا ينافي ذلك أن يكون حجازيًا - إن صح ما في \" التعجيل \" -؛ لأنه يمكن أن يكون أقام في الحجاز مدة، فنسب إليه - كما هو معروف في كثير من الرواة، غيرهم -؛ فأنا مثلًا ألباني، سوري، ثم أردني.\nوإنما قلت آنفًا: \" إن صح ما في التعجيل \"؛ لأني أظن أن قوله فيه: (حجازي) .. تحريف: (خراساني)؛ وذلك لأن الحسيني إنما ترجم لـ (نوح من جعونة)؛ لأنه من رجال \" المسند \"، ولم ينسب فيه حجازيًا، وإنما خراسانيًا - كما تقدم في إسناده -. هذ اأولًا.\nوثانيًا: هو إنما ترجمه بما في هذا الإسناد: أنه روى عن مقاتل بن حيان، وعنه عبد الله بن يزيد المقرئ، وانما فيه أنه سلمي خراساني.\n_________\n(١) في\" الضعفاء \" (٣/ ٤٨) .","vol":"14","page":535},{"text":"وإن مما يؤيد ما ذهب إليه الحافظ الذهبي أمرين:\nأحدهما: أنهم ذكروا (مقاتل بن حيان) في شيوخ (نوح بن أبي مريم) أيضًا.\nوالآخر: قول الإمام البخاري:\n\" نوح بن يزيد بن جعونة، يقال: إنه نوح بن أبي مريم أبو عصمة المروزي، قاضي مرو، عن مقاتل بن حيان، منكر الحديث \". وقول النسائي:\n\" أبو عصمة نوح بن جعونة، وقيل: نوح بن يزيد بن جعونة، وهو: نوح بن أبي مريم قاضي مرو، ليس بثقة ولا مأمون، روى عنه المقرئ\".\nوالخلاصة: أن قول الحسيني وأحمد شاكر مرجوح، وقول الذهبي هو الراجح، والأرجح قول الحافظ أنه عين (نوح بن أبي مريم) .\nوعليه يكون إسناد الحديث واهيًا جدًا. فمن أوهام بعضى الحفاظ قول الهيثمي في \" المجمع \" (٤/ ٣٣ ١ - ٣٤ ١):\n\" رواه أحمد، وفيه عبد الله بن جعونة (كذا) السلمي، ولم أجد من ترجمه، وبقية رجاله رجال الصحيح\"!\nفهذا في جانب، وقول المنذري في \" الترغيب \" في جانب آخر؛ فإنه قال (٢/ ٣٧/ ١٣):\n\"رواه أحمد بإسناد جيد\") !! وأما المعلقون عليه فقالوا (١/ ٦٩٣):\n\" وفي إسناده نوح بن جعونة، ومقاتل بن حيان: ضعيفان. وانظر في \" المسند \"","vol":"14","page":536},{"text":"بشرح الشيخ أحمد شاكر برقم (٣٠١٧) \"!!\nوهذا من الأدلة الكثيرة على جهلهم بتراجم الرجال، ومنازلهم في الرواية حيث ضعفوا مقاتل بن حيان - وهو ثقة من رجال مسلم -، وقرنوه مع نوح بن جعونة، وهو متهم على الراجح، أو مجهول على المرجوح؛ بل إنهم أوهموا القراء بأنه قول العلامة أحمد شاكر بإحالتهم القراء على شرحه لـ \" المسند \"، وهو فيه قد وثقه - كما تقدم -، ورد على من خلطه بـ (مقاتل بن سليمان) المتهم! والله المستعان.\n<span data-type=\"title\" id=toc-6760>٦٧٤٢ </span>- (يا بلال! الق الله فقيرا ولا تلقه - وفي طريق: مُت فقيرًا، ولا تمت - غنيًا. قال: قلت: وكيف لي بذلك يا رسول الله؟ قال: إذا رزقت، فلا تخبأ، وإذا سئلت فلا تمنع. قال: قلت: وكيف لي بذلك يا\nرسول الله؟ قال: هو ذاك وإلا فالنار) .\nضعيف.\nأخرجه الحاكم (٤/ ٣١٦) - والسياق له -، وابن السني في \" القناعة \" (٧٩ - ٨٠)، وابن عساكر في \" تاريخ دمشق \" (٠ ١/ ٤٦٥ - فكر) من طرق عن محمد بن يزيد بن سنان [الرهاوي] عن أبيه عن عطاء بن أبي رباح عن أبي سعيد الخدري عن بلال ﵄ مرفوعًا. وقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\"قلت: واهٍ \".\nقلت: وذلك؛ لأن محمد بن يزيد بن سنان الرهاوي، ليس بالقوي - كما قال الحافظ في \" التقريب \" -.","vol":"14","page":537},{"text":"وأبوه يزيد بن سنان: ضعيف.\nوروي عنه على وجه آخر: فقال عمران بن أبان: ثنا طلحة بن زيد عن يزيد ابن سنان عن أبي المبارك عن أبي سعيد الخدري عن بلال ﵄ به؛ إلا أنه قال:\n\" ... مت فقيرًا، ولا تمت غنيًا \".\nقلت: وهذا اسناد واه بمرة؛ مسلسل بالعلل:\nالأولى: أبو المبارك: لا يعرف؛ كما قال الذهبي في \" المغني \"، وأما ابن حبان فذكره في \" الثقات \" (٧/ ٦٦٦) على قاعدته في توثيق المجهولين، ولا سيما وهذا لا يعرف الا بيزيد بن سنان هذا الضعيف، حتى عند ابن حبان؛ فقد\nأورده في \" ضعفائه \" وقال (٣/ ١٠٦):\n\" كان سيئ الحفظ، كثير الوهم، ممن يرفع المراسيل ولا يعلم، ويسند الموقوف ولا يفهم، فلما كثر ذلك منه في حديثه؛ صار ساقط الاحتجاج به اذا انفرد\".\nوهو القائل في ترجمة أحد \" ضعفائه \" (١/ ٣٢٧ - ٣٢٨) (١):\n\" والشيخ اذا لم يرو عنه ثقة؛ فهو مجهول، لا يجوز الاحتجاج به ... \" (!) .\nوقد أخل بهذا الشرط كثيرًا في\" ثقاته \"، في عشرات المترجمين عنده وهذا منهم، وهذه فائدة مهمة قل من يعرفها؛ فتنبه لها! لتكون على بينة بخطأ بعض الناشئين الذين يعتدون بتوثيق ابن حبان، ويتطاولون على الحفاظ الذين نسبوه إلى\n_________\n(١) انظر \" سلسلة الأحاديث الضعيفة \" رقم (٥٠٤) .","vol":"14","page":538},{"text":"التساهل، مثل: الذهبي والعسقلاني وغيرهما.\nالثانية: يزيد بن سنان الرهاوي: وقد تبينت ضعفه.\nالثالثة: طلحة بن زيد - وهو: الرقي -: متهم بالكذب.\nالرابعة: عمران بن أبان - وهو: الواسطي -: قال الذهبي:\n\" ضعفه أبو حاتم والنسائي \".\n(تنبيه): قال أخونا حمدي السلفي في تعليقه على حديث الطبراني هذا بعد أن ضعفه:\n\" ورواه البيهقي في \" الشعب \"، وهو حديث صحيح، لطرقه الكثيرة \"!\nفظننت أنه يعني غير هذا الحديث. والله أعلم.\nولبعضه شاهد بإسناد واه جدًا؛ يرويه عمر بن راشد عن هشام بن عروة عن أبيه عن عائشة مرفوعًا نحوه، وفيه:\n\" إن أردت أن تلقى الله وهو عنك راض؛ فلا تخبىء شيئًا رزقته، ولا تمنع شيئًا سئلته \".\nأخرجه الخطيب في \" التاريخ \" (١٠/ ٢٦٨)، ومن طريقه ابن الجوزي فى\n\" الموضوعات \" (٣/ ١٣٤)، وقال:\n\" حديث لا يصح، قال أحمد بن حنبل: (عمر بن راسد) لا يساوب حديثه شيئًا. وقال ابن حبان: لا يحل ذكره في الكتب إلا على سبيل القدح فيه، يضع الحديث \".","vol":"14","page":539},{"text":"قلت: وهو المدني الجاري، ورواه ابن عدي في \" الكامل \" (٥/ ١٧ - ١٨) عنه به نحوه بلفظ:\n\" فليكثر الصلاة علي.. مكان: \" فلا تخبئ ... \" إلخ.\n<span data-type=\"title\" id=toc-6761>٦٧٤٣ </span>- (ألم أنهك أن ترفعي شيئًا؛ فإن الله ﷿ يأتي برزق كل غد) .\nمنكر.\nأخرجه أحمد في \" المسند \" (٣/ ٩٨ ١) و\" الزهد \" (ص ٨)، ومن طريقه أبو نعيم في \" الحلية \" (٠ ١/ ٢٤٣)، وأبو يعلى (٧/ ٢٢٤/ ٤٢٢٣)، والدولابي في \" الكنى \" (٢/ ١٢٤)، وا بن عدي في \" الكامل \" (٧/ ١٢٢)، والبيهقي في \" الشعب \" (٢/ ١٨ ١ - ٩ ١ ١/ ١٣٤٧ و١٣٤٨، ٧٢ ١/١٤٦٥) من طريق هلال بن سويد أبي معلى قال: سمعت أنس بن مالك يقول:\nأهديت لرسول الله ﷺ ثلاث طوائر، فأطعم خادمه طائرًا، فلما كان من الغد؛ أتته به، فقال لها رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ هلال بن سويد: قال ابن عدي - بعد أن ساق له حديثًا آخر -:\n\" وهذان الحديثان أنكرا على هلال بن سويد \". وذكره العقيلي في \" الضعفاء \" (٤/ ٣٤٦)، وقال عن البخاري:\n\" لا يتابع عليه \". ولذا قال الذهبي في \" المغني \":\n\"ضعفوه\".","vol":"14","page":540},{"text":"وأما ابن حبان فذكره في \" الثقات\" (٥/ ٥٠٥) ! وهو عمدة من وثقه من بعض المتأخرين؛ مثل الحافظ المنذري، فإنه قال في \" الترغيب \" (٢/ ٤٢// ١٩):\n\" رواه أبو يعلى والبيهقي، ورواة أبي يعلى ثقات \"!\nوفيه أنه ما يوهم أن رواة البيهقي خلاف رواة أبي يعلى، وأنهم غير ثقات، مع أنه ليس فيه إلا هلال بن سويد هذا!\nوأيضًا أوهم أنه لم يروه من هو أعلى طبقة وأشهر من المذكورين؛ وقد رواه أحمد.\nومثل الهيثمي؛ فإنه قلد المنذري، فقال في \" المجمع \" (١٠/ ٢٤١):\n\" رواه أبو يعلى، ورجاله ثقات \".\nفقلده في الاعتداد، وفي إهمال العزو لأحمد؛ لكنه في موضعين آخرين تدارك الإهمال، وأكد التوثيق! فقال (١٠/ ٣٥٣):\n\" رواه أحمد، وإسناده حسن \"! وقال في الموضع الأخر (١٠/ ٣٢٢):\n\" رواه أحمد، ورجاله رجال الصحيح، غير هلال أبي المعلى، وهو ثقة\"!\nثم إن الحديث مخالف لبعض الأحاديث الصحيحة، والآثار السلفية، من ذلك أحاديث الأمر بادخار لحوم الأضاحي، وأكل الصحابة مع رسول الله ﷺ القديد بالمدينة من قديد الأضاحي، وهي مخرجة في \" إرواء الغليل \" (٤/ ٣٦٩)، وترجم البخاري لبعضها في \" صحيحه \" بقوله:\n\" باب ما كان السلف يدخرون في بيوتهم وأسفارهم؛ من الطعام واللحم!","vol":"14","page":541},{"text":"وغيره، وقالت عائشة وأسماء: صنعنا للنبي ﷺ وأبي بكر سُفرة \".\nوقد قال الحافظ بعد شرحه إياه (٩/٥٥٣):\n\" قال ابن بطال: في الحديث رد على من زعم من الصوفية أنه لا يجوز ادخار طعام لغد، وأن اسم الولاية لا يستحقه من ادخر شيئًا ولو قل، وأن من ادّخر؛ أساء الظن بالله. وفي هذه الآحاديث كفاية في الرد على من زعم ذلك\".\nومن ذلك أيضًا حديث عمر ﵁:\n\" أن النبي ﷺ كان يبيع نخل بني النضير، ويحبس لأهله قوت سنتهم \".\nأخرجه البخاري (٥٣٥٧) . قال الحافظ في \" الفتح \" (٩/ ٥٠٣):\n\" وفي السياق ما يؤخذ منه الجمع بينه وبين حديث: \" كان لا يدخر شيئًا لغد \" (١)؛ فيحمل على الادخار لنفسه، وحديث الباب على الادخار لغيره، ولو كان له في ذلك مشاركة؛ لكن المعنى أنهم المقصد بالادخار دونه، حتى لو لم\nيوجدوا لم يدخر \".\n<span data-type=\"title\" id=toc-6762>٦٧٤٤ </span>- (يا عم! قليل يصيبك، خير من كثير يطغيك) .\nمنكر.\nأخرجه ابن جرير الطبري في \" تهذيب الآثار - مسند ابن عباس \" (١/٢٦٥/ ٤٤١): حدثني حسان بن محمد بن عبد الرحمن الطائي - من أهل حمص - قال: حدثنا سلامة بن جواس عن محمد بن القاسم عن عبد الله بن\nبُسر المازني قال: ... فذكره مرفوعًا.\n_________\n(١) انظر \" صحيح الترغيب \" [رقم٩٣٥] .","vol":"14","page":542},{"text":"قلت: هذا إسناد ضعيف مظلم؛ ليس فيهم موثق؛ غير سلامة بن جوّاس، ولم يوثقه - فيما علمت - غير ابن حبان؛ فقد ذكره في \" الثقات\" وقال (٨/ ٣٠٠):\n\" روى عنه الكوفيون \".\nوأما محمد بن القاسم الطائي: فترجمه ابن أبي حاتم (٤/ ١/ ٦٤ - ٦٥) برواية جمع عنه، منهم سلامة بن جواس، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما سلامة بن جواس: فترجمه بروايته عن محمد بن القاسم صاحب عبد الله ابن بسر، وأبي مهدي سعيد بن سنان، وقال (٢/ ١/ ٣٠٢):\n\" روى عنه أبو زرعة: ومحمد بن عوف الحمصي \".\nفهو عند أبي زرعة ثقة؛ لأنه لا يروي إلا عن ثقة - كما ذكروا عنه -، وبذلك يتقوى توثيق ابن حبان إياه، فتبقى العلة محصورة في شيخه (محمد بن القاسم)، أو في الراوي عنه (حسان بن محمد الطائي) . والله أعلم.\n<span data-type=\"title\" id=toc-6763>٦٧٤٥ </span>- (إِنِّي لأَلِجُ هَذِهِ الْغُرْفَةَ مَا أَلِجُهَا حِينَئِذٍ إِلا خَشْيَةَ أَنْ يَكُونَ فِيهَا مَالٌ، فَأُتَوَفَّى وَلَمْ أُنْفِقْهُ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٧/ ٣٢٥/ ٧١٠٥) من طريق جعفر بن سعد بن سمرة: حدثني خبيب بن سليمان عن أبيه عن سمرة ابن جندب قال:\nكان رسول الله ﷺ يقول: ... فذكره.","vol":"14","page":543},{"text":"قلت: وهذا إسناد مسلسل بالعلل:\nأ - جعفر بن سعد بن سمرة: ليس بالقوي.\nب - خبيب بن سليمان: لا يعرف.\nج - أبوه سليمان - وهو: ابن سمرة بن جندب -: مجهول الحال.\nفالعجب مع هذا كله تقوية المنذري إياه في \" الترغيب \" (٢/ ٤٢ - ٤٣/ ٢١) بقوله:\n\" رواه الطبراني في \" الكبير \" بإسناد حسن \"!\nوكذا قال الهيثمي (٣/ ١٢٣)، وقلدهما المعلقون الثلاثة على \" الترغيب \" (١/ ٧٠٤) !!!\n<span data-type=\"title\" id=toc-6764>٦٧٤٦ </span>- (يحشر الناس يوم القيامة أجوع ما كانوا قط، وأظْمأ ما كانوا قط، وأعرى ما كانوا قط، وأنصب ما كانوا قط، فمن أطعم لله، أطعمه الله ﷿، ومن سقى لله، سقاه الله ﷿، ومن كسا لله، كساه الله ﷿، ومن عمل لله، كفاه الله ﷿) .\nلا أصل له مرفوعًا، ضعيف موقوفًا.\nذكره الديلمي في \" الفردوس \" (٥/٤٦٨/ ٨٧٨٢) من حديث أبي هريرة. ولم أجده مسندًا في \" زهر الفردوس \"،\nولا في غيره، والظاهر أنه لم يسنده ابنه أبو منصور الديلمي في \" مسند الفردوس \"، ولذلك لم يورده الحافظ في كتابه \" تسديد القوس في ترتيب مسند الفردوس \"، والله ﷾ أعلم.","vol":"14","page":544},{"text":"وإنما رأيته موقونأ على ابن مسعود في كتاب \" اصطناع المعروف \" (ص ١٧)، وهو المطبوع باسم \" قضاء الحوائج \" في \" مجموعة الرسائل \" (٧٨ - ٧٩/ ٣٠) من طريق شريك بن عبد الله عن هلال عن عبد الله بن عكيم عنه قال: ... فذكره موقوفًا عليه باختصار بعض الفقرات.\nوشريك - هو: القاضي - ضعيف من قبل حفظه.\nوهلال - وهو: ابن أبي حميد الجهني مولاهم، وهو - ثقة، روى له الستة سوى ابن ماجه.\nوعبد الله بن عكيم، - وهو: أبو معبد الجهني -، مخضرم، من رجال مسلم.\n<span data-type=\"title\" id=toc-6765>٦٧٤٧ </span>- (من أطعم مؤمنًا حتى يشبعه من سغبٍ؛ أدخله الله بابًا من أبواب الجنة، لا يذخفه إلا من كان مثله) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير\" (٢٠/ ٨٥/ ١٦٢)، و\" مسند الشاميين \" (رقم ٢٢٠٨)، وابن عدي في \" الكامل \" (٥/ ١١٨) من طريق عمرو بن واقد عن يونس بن ميسرة عن أبي إدريس عن معاذ بن جبل مرفوعًا.\nأورده ابن عدي في ترجمة (عمرو بن واقد)، وروى عن البخاري أنه قال:\n\" منكر الحديث \". وعن السعدي أنه قال:\n\" سألت عنه محمد بن المبارك؛ فقال: كان يتبع السلطان، وكان صدوقًا. وما أدري ما قال الصوري (هو ابن المبارك)، أحاديثه معضلة منكرة\".","vol":"14","page":545},{"text":"فأقول: لا تعارض بين القولين، فالسعدي يحدث عن الواقع في أحاديثه، والصوري يتحدث عن صدقه في نفسه، فكما أن الكذوب قد يصدق، فكذلك الصدوق قد يكذب ويكذب؛ ولكن بدون قصد. وقد جمع لك هذه المعاني أبو مسهر الدمشقي فقال:\n\" عمرو بن واقد يكذب بغير تعمد\".\nرواه عنه ابن عساكر في \" التاريخ \" (١٣/ ٦٥٩ - المصورة)، ولذلك قال جماعة من الحفاظ كالدارقطني والذهبي والعسقلاني:\n\"متروك \".\nفلا تغتر بعد هذا بسكوت الهيثمي على قول الصوري مرتضيًا له. حيث قال في \" لجمع \" (١٣١/٣):\n\"رواه الطبراني في\" الكبير \"، وفيه (عمرو بن واقد)، وفيه كلام، وقال محمد بن المبارك الصوري: كان يتبع السلطان، وكان صدوقًا \"!\nوقد بنى على تصديق الصوري هذا إياه؛ قوله: \"وفيه كلام \"! وهذا إنما يقال فيمن فيه كلام لين لسوء حفظ ونحوه، أما من كثرخطؤه حتى كذبوه؛ فما يقال: \" فيه كلام \" فتنبه.\nوأما الحافظ المنذري فقد اكتفى في \" ترغيبه \" بالإشارة إلى ضعفه، وعزاه للطبراني في \" الكبير \" ولم يزد!\nوأما المعلقون الثلاثة عليه، فقد قلدوه في التضعيف؛ لكنهم قالوا - عقب نقلهم لقول الهيثمي المتقدم -:","vol":"14","page":546},{"text":"\"وقال الذهبي في \" الميزان \" (٣/ ٢٩٢): لا يعرف، وأتى بخبر منكر\"!\nومثل هذا النقل الذي وضع في غيرمحله، مما يوجب على أن أصفهم بما فيهم من الجهل والخبط والخلط، وأنهم لا يحسنون حتى النقل! فإن قول الذهبي المنقول إنما قاله في (عمرو بن واقد، بصري، عن محمد بن عمرو ...) .\nوهذا بصري، وذاك دمشقي؛ ترجم له الذهبي ترجمة طويلة، وساق له أحاديث عدة منكرة أحدها هذا، ومع ذلك عموا عنه؛ لقلة الفهم في هذا العلم، والسرعة في النقل لتسويد السطور فقط، وليس للعلم!\n<span data-type=\"title\" id=toc-6766>٦٧٤٨ </span>- (بعث ﷺ أبا موسى سرية في البحر، فبينما هم كذلك قد رفعوا الشراع في ليلة مظلمة، إذا هاتف من فوقهم يهتف: يا أهل السفينه! قفوا أخبركم بقضاء قضاه الله على نفسه، قال أبو موسى: أخبرنا إن كنت مخبرًا، قال: إن الله ﵎ قضى على نفسه أنه من أعطش نفسه له في يوم صائف؛ سقاة الله يوم العطش) .\nضعيف.\nأخرجه البزار في \" مسنده \" (١/ ٤٨٨/ ٣٩ ٠ ١ - موارد) من طريق عبد الله بن المؤمل عن عطاء عن ابن عباس: أن رسول الله ﷺ بعث ... إلخ. وقال:\n\" لا نعلمه عن ابن عباس إلا من هذا الوجه، وروي عن أبي موسى قوله، وفيه\nزيادة كلام من قول أبي موسى \".\nقلت: وكلاهما ضعيف.","vol":"14","page":547},{"text":"أما حديث ابن عباس هذا، فعلته عبد الله بن المؤمل، قال الذهبي في \"المغني \":\n\" ضعفه الدارقطني وجماعة \". وقال الحافظ في \" التقريب \":\n\" ضعيف الحديث \". أما الحافظ المنذري فقال (٢/ ٦١/ ١٢):\n\" رواه البزار بإسناد حسن إن شاء الله \"! وقال الهيثمي (٣/ ١٨٣):\n\" رواه البزار، ورجاله موثقون \".\nومع أنه أشار إلى تليين توثيق بعضهم، فقد تعقبه تلميذه الحافظ بقوله في \" مختصر الزوائد \" (١/ ٤٠٤) بقوله:\n\" قلت: بل (عبد الله بن المؤمل) ضعيف جدًا، وقد رواه ابن أبي الدنيا من طريق لقيط عن أبي بردة \".\nكذا قال اولعله سقط من قلمه أو أحد نساخه قوله: \" عن أبي موسى\"؛ فإنه من روايته موقوفًا؛ كما تقدم في كلام البزار عقب الحديث، وكذلك ذكره المنذري معزوًا لابن أبي الدنيا من حديث لقيط عن أبي بردة عن أبي موسى بنحوه.\nقلت: ومن هذا الوجه أخرجه أبو نعيم في \" الحلية \" (١/ ٢٦٠)، والبيهقي في \" الشعب \" (٣/ ١ ٤١/ ٣٩٢٢) من طريق واصل مولى أبي عيينة عن لقيط به.\nقلت: وهذا إسناد ضعيف أيضًا، رجاله ثقات؛ غير (لقيط) هذا، ويكنى بـ (أبي المغيرة)، لا يعرف إلا برواية (واصل) هذا، كذلك ترجمه البخاري في \" التاريخ \"، وابن أبي حاتم في \" الجرح \"، وابن حبان في \" الثقات \" (٧/ ٣٦٢)؛ فهو مجهول، وذكره الأزدي في \" الضعفاء \" وقال:","vol":"14","page":548},{"text":"\" لا يصح حديثه \".\n<span data-type=\"title\" id=toc-6767>٦٧٤٩ </span>- (كان يعظم يوم عاشوراء، حتى إن كان ليدعوا بصبيانه، وصبيان فاطمة المراضيع، فيقول لأمهاتهم: لا ترضعوهم إلى الليل، ويتفل في أفواههم، فكان ريقه يجزئهم) .\nضعيف.\nأخرجه ابن خزيمة في \" صحيحه \" - مضعفًا - (٣/ ٢٨٨ - ٢٨٩/ ٢٠٨٩ و٢٠٩٠)، وأبو يعلى في \" مسنده \" (١٣/ ٩٢/ ٦٢ ٧١)، والطبراني في \" المعجم الكبير \" (٤ ٢/ ٢٧٧/ ٤ ٠ ٧)، و\" الأوسط \" (٣/ ٢٦٩ -٢٧٠/ ٢٥٨٩) - والسياق له -، والبيهقي في \" دلائل النبوة \" (٦/ ٢٢٦) من طريق عليلة بنت الكُميت العتكية قالت: سمعت أمي أمينة تحدث عن أمة الله ابنة رزينة - وكانت أمها خادمًا للنبي ﷺ - قالت: سمعت أمي رزينة تقول: ... فذكره. وقال ابن خزيمة مترجمًا للحديث:\n\" باب استحباب ترك الأمهات إرضاع الأطفال يوم عاشوراء؛ تعظيمًا ليوم عاشوراء إن صح الخبر؛ فإن في القلب من خالد بن ذكوان \".\nثم ساق هذا الحديث، ولم يتكلم على إسناده؛ لكن الظاهر من هذه الترجمة أنه يشير إلى تضعيفه، وهو معنى قول الحافظ في\" الفتح \" (٤/ ٢٠١):\n\" أخرجه ابن خزيمة، وتوقف في صحته، وإسناده لا بأس به \"!\nكذا قال! خلافًا لإعلال شيخه الهيثمي إياه بقوله (٣/ ١٨٦):\n\"رواه أبو يعلى والطبراني في \" الكبير \" و\"الأوسط \" ولفظه ...، وعليلة، ومن فوقها لم أجد من ترجمهن \".","vol":"14","page":549},{"text":"وهو كما قال ﵀؛ إلا (رزينة)، فقد ذكروها في الصحابة، بهذا الإسناد! وسكت عنه الحافظ في \" الإصابة \"، فأتعجب منه كيف قال فيه: \" لا بأس به \"؟!\nوهذا في جانب، وقول ابن خزيمة في الترجمة:\n\" فإن في القلب من خالد بن ذكوان \". في جانب آخر؛ فإن خالدًا ثقة بلا خلاف؛ إلا ما في قول ابن خزيمة هذا من الغمز! فإنه ساق تحت الترجمة مباشرة - وقبل حديث الترجمة - حديثه عن الربيع بنت معوذ بن عفراء قالت:\nأرسل رسول الله ﷺ إلى قرى الأنصار التي حول المدينة:\n\" من كان أصبح صائمًا؛ فليتم صومه، ومن كان أصبح مفطرًا؛ فليتم بقية يومه \".\nفكنا بعد نصومه، ونصوم صبياننا الصغار، ونذهب بهم إلى المسجد، فنجعل لهم اللعبة من العهن، فإذا بكى أحدهم؛ أعطيناه إياه حتى يكون عند الإفطار \".\nوقد رواه الشيخان وابن حبان في \" صحاحهم \" وغيرهم من طريق خالد بن ذكوان عن الربيع به.\nولعل ابن خزيمة إنما غمز من حديث خالد هذا؛ لقوله فيه:\n\" فليتم بقية يومه \" في حق من أصبح مفطرًا، ففهم منه: فليتم بقية يومه مفطرًا، وهو الظاهر؛ لكن الصواب فيه بلفظ:\n\" فليصم بقية يومه \".","vol":"14","page":550},{"text":"كما في رواية ابن حبان، وأحمد في رواية، وكذا الطبراني في \" المعجم الكبير\" (٢٤/ ٢٧٥/ ٧٠٠) .\nويشهد له عدة أحاديث صحيحة، منها حديث سلمة بن الأكوع مرفوعًا بلفظ ابن حبان المذكور.\nأخرجه البخاري ومسلم وابن خزيمة وابن حبان أيضًا وغيرهم، وهو مخرج مع الشواهد الأخرى في \" الصحيحة \" (٢٦٢٤) من المجلد السادس، وقد طبع والحمد لله.\n(فائدة): قال الحافظ تحت حديث. (الربيع) (٤/ ٢٠١ - ٢٠٢):\n\" وفي الحديث حجة على مشروعية تمرين الصبيان على الصيام كما تقدم؛ لأن من كان في مثل السن الذي ذكر في الحديث غير مكلف، وإنما صنع لهم ذلك للتمرين. وأغرب القرطبي فقال: لعل النبي ﷺ لم يعلم بذلك، ويبعد أن يكون أمر بذلك؛ لأنه تعذيب صغير بعبادة غير متكررة في السنة! وما قدمناه من حديث (رزينة) يرد عليه (!) مع أن الصحيح عند أهل الحديث، وأهل الأصول أن الصحابي إذا قال: فعلنا كذا في عهد رسول الله ﷺ؛ كان حكمه الرفع؛ لأن الظاهر اطلاعه ﷺ على ذلك، وتقريرهم عليه، مع توفر دواعيهم على سؤاله إياه عن الأحكام، مع أن هذا مما لا مجال للاجتهاد فيه، فما فعلوه إلا بتوقيف. والله أعلم \".\nقلت: وهذا هو الجواب والرد الصواب، وأما الرد عليه بحديث (رزينة) فليس بحجة؛ لضعفه - كما بينت -، فدر مع الحق حيث دار. (تنبيه): سبق قول ابن خزيمة: \" فإن في القلب من خالد بن ذكوان \".","vol":"14","page":551},{"text":"وقد نقله عنه الحافظ في ترجمة (خالد) من \" التهذيب \" بزيادة فيه فقال:\n\" ... خالد بن ذكوان حسن الحديث، وفي القلب منه \".\nوأنا أظن أن هذه الزيادة \" حسن الحديث \" مقحمة. والله أعلم.\n<span data-type=\"title\" id=toc-6768>٦٧٥٠ </span>- (لَمَّا كَانَ يَوْمُ قُرَيْظَةَ وَالنَّضِيرِ، جَاءَ رَسُولُ اللَّهِ ﷺ بِصَفِيَّةَ بنتِ حُيَيٍّ وذِرَاعُها فِي يَدِهِ، فَلَمَّا رَأَتِ السَّبْيَ، قَالَتْ: أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ، وَأَنَّكَ رَسُولُ اللَّهِ، فَأَرْسَلَ ذِرَاعَهَا مِنْ يَدِهِ، وَأَعْتَقَهَا، وَخَطَبَها، وَتَزَوَّجَهَا، وَأَمْهَرَهَا رُزَيْنَةَ) .\nمنكر.\nأخرجه أبو يعلى في \" مسنده \" (١٣/ ٩١/ ٧١٦١)، والطبراني في \" المعجم الكبير \" (٤ ٢/ ٢٧٧ - ٢٧٨/ ٥ ٠ ٧) بسندهما المذكور في الحديث الذي قبله، وقد عرفت ضعفه وتسلسله بمن لا يعرف، وخطأ الحافظ في قوله:\n\" وإسناده لا بأس به \"!\nوقد عاد إلى الصواب الذي دل عليه النقد العلمي، فقال في \" المطالب العالية \" (٤/ ١٣٤ - ١٣٥/ ٤١٥٥) تحت هذا الحديث وعزاه لأبي يعلى:\n\" قلت: حديث منكر، عن نسوة مجهولات، والذي في \" الصحيح \" عن أنس أنه جعل عتقها صداقها. وكذا تقدم عنها نفسها في (كتاب النكاح) \".\nوقد سبقه إلى ذلك شيخه الهيثمي، فقال في \"المجمع \" (٩/ ٢٥١):\n\" رواه الطبراني، وأبو يعلى بنحوه من طريق كليلة بنت الكميت عن أمها\n_________\n(١) الأصل: النبي ﷺ! والتصحيح من \" المجمع \"، وفي \" أبي يعلى \": النساء.","vol":"14","page":552},{"text":"أمينة عن أمة الله بنت رزينة، وهؤلاء الثلاث لم أعرفهن، وبقية رجاله ثقات، وهو مخالف لما في (الصحيح) . والله أعلم\".\nقلت: يشير إلى حديث أنس الذي ذكره الحافظ، وقد رواه الشيخان وغيرهما، وهو مخرج في \" الإرواء \" (٦/ ٢٢٤/ ١٨٢٥)، و\" الروض النضير \" (رقم ٢٣) .\nإذا عرفت هذا؛ فالعجب من الحافظ أيضًا، كيف سكت عن علة هذا الحديث أيضًا في \" الإصابة \"؟! فقال:\n\" وأخرج أبو يعلى أن النبي ﷺ لما تزوج صفية؛ أمهرها خادمًا، وهي رزينة!!\n<span data-type=\"title\" id=toc-6769>٦٧٥١ </span>- (صام نوح ﵇ الدهر إلا يوم الفطر والأضحى، وصام داود ﵇ نصف الدهر، وصام إبراهيم ﵇ ثلاثة أيام من كل شهر صام الدهر وأفطر الدهر) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/ ٥٤/ ١٣٣) من طريق خالد بن عمرو الحراني قال: ثنا ابن لهيعة عن أبي قّنّان عن يزيد بن رباح أبي فراس أنه سمع عبد الله بن عمرو يقول: سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجالة كلهم ثقات؛ غير ابن لهيعة فهو ضعيف من قبل حفظه، وقد اضطرب في إسناده، فرواه خالد بن عمرو عنه هكذا، وقال ابن أبي مريم (واسمه سعيد بن الحكم بن ... يعرف بابن أبي مريم المصري): نا ابن لهيعة: نا جعفر بن ربيعة عن أبي فراس أنه سمع عبد الله بن عمرو به.\nأخرجه البيهقي في \" الشعب \" (٣/ ٣٨٨/ ٦ ٣٨٤) - بتمامه -، وعنه ابن","vol":"14","page":553},{"text":"عساكر في \" التاريخ \" (٦/ ٢٢٥ - فكر)، وابن ماجه (٤ ١٧١) فقرة نوح فقط.\nوقد وهم الحافظ المنذري في تخريجه لهذا الحديث، فقال في \" الترغيب \" (٢/ ٨٢/ ٤):\n\" رواه الطبراني في \" الكبير \" والبيهقي، وفي إسنادهما أبو فراس، لم أقف فيه على جرح ولا تعديل، ولا أراه يعرف، والله أعلم \".\nقلت: قد جاء مسمى في إسناد الطبراني \" يزيد بن رباح \" - كما رأيت -، وهو ثقة من رجال مسلم، وما أعتقد أن مثل هذا يخفى عليه، فأظن أنه سبق فكر أو قلم، أراد أن يقول: (أبو قنان)، فقال (أبو فراس) ! وقد حاد عن هذا الوهم الهيثمي فقال (٣/ ١٩٥):\n\" رواه الطبراني في \" الكبير \"، وفيه أبو قنان، ولم أعرفه\"!\nوقد فاته أنه معروف بكنيته؛ كما في \" تاريخ البخاري \"، وأن اسمه (أيوب ابن أبي العالية)؛ كما في \" الجرح والتعديل \"، وذكرا أنه روى عنه (عمرو بن الحارث)، وكذا سماه ابن حبان في (أتباع التابعين) من \"الثقات \" (٦/ ٥٩)، وقال:\n\" روى عنه أهل مصر \".\nكأنه يشير إلى ابن لهيعة وعمرو بن الحارث، وإلى غيرهما، فقد ذكر الأمير ابن ماكولا راويين آخرين، فانظر كتابي \" تيسير الانتفاع \"، وله ذكر في غير ما موضع من كتاب \" فتوح مصر \" فمثله يكون صدوقًا إن شاء الله تعالى، وإنما علة الحديث ضعف ابن لهيعة، واضطرابه في إسناده، وقد أشار الحافظ ابن كثير في","vol":"14","page":554},{"text":"\" تاريخه \" (١/ ١١٨) إلى اضطرابه. والله ﷾ أعلم.\nوقد كنت خرجت الفقرة الأولى من الحديث من رواية ابن ماجه - فيما تقدم من هذه \" السلسلة \" (٤٥٩) - وذكرت هناك وهم الحافظ المنذري المبين أنفًا؛ ولكني وهمت فنسبته إلى الهيثمي أيضًا، والمعصوم من عصمه الله، فكان هذا من دواعي إعادة تخريجه، ولا سيما وقد طبع الجزء الذي فيه الحديث من\" المعجم الكبير \"، كما طبع كتاب البيهقي: \" شعب الإيمان \"، فساعدني ذلك على تبين الفرق بين إسناديهما، واتفاقهما على رواية الحديث بتمامه، بخلاف رواية ابن ماجه، كما أنني وقفت على توهيم الأخ الفاضل حمدي السلفي إياي تنبيهًا،\nفجزاه الله خيرًا، ورحم الله امرأ أهدى إليّ عيوبي.\n<span data-type=\"title\" id=toc-6770>٦٧٥٢ </span>- (يقبض الله ﷿ العلماء قبضا، ويقبض العلم معهم، فينشأ أحداث ينزو بعضهم على بعض نزو العير على العير، ويكون الشيخ فيهم مستضعفا) .\nمنكر بجملة: (النزو) .\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/ ٥٣١/١٩١٣): حدثنا أحمد بن طاهر قال: حدثنا أحمد بن الربيع النوفلي قال: حدثنا عبد العزيز بن عبد الرحمن بن وهب بن مسلم قال: حدثنا حجاج بن رِشدين عن أبيه عن عمرو بن الحارث عن دراج أبي السمح عن أبي الهيثم عن أبي سعيد الخدري مرفوعًا. وقال:\n\" لم يروه عن عمرو إلا رشدين، تفرد به الحجاج بن رشدين \".\nقلت: ذكره ابن حبان في الطبقة الثالثة من \" الثقات\" (٨/ ٢٠٢)، وضعفه ابن عدي، فقال في ترجمته من \" الكامل \" (٢/ ٢٣٤):","vol":"14","page":555},{"text":"\"كأن نسل (رِشدين) قد خصوا بالضعف، (رشدين) ضعيف، وابنه (حجاج)، وله ابن يقال له: (محمد) ضعيف، ولـ (محمد) ابن يقال له: (أحمد بن محمد بن الحجاج بن رشدين) ضعيف\".\nقلت: وفوقه (دراج أبو السمح) وهو ضعيف في أبي الهيثم.\nودونه أحمد بن الربيع النوفلي: حدثنا عبد العزيز بن عبد الرحمن بن وهب ابن مسلم، ولم أجد لهما ترجمة.\nو(أحمد بن طاهر) - وهو: ابن طاهر بن حرملة المصري -، وفي ترجمته ساق له الطبراني هذا الحديث، وقد قال فيه الدارقطني:\n\"كذاب \".\nومع كل هذه البلايا، لم يعله الهيثمي إلا بالحجاج وأبيه؛ فقال (١/ ٢٠١):\n\" وفيه حجاج بن رشدين بن سعد عن أبيه، والحجاج ضعفه ابن عدي، ولم يوثقه أحد (!)، وأبوه أختلف في الاحتجاج به، والأكثر على تضعيفه\"!\nقلت: ومن الظاهر أن الحافظ اعتمد على شيخه الهيثمي في هذا الإعلال القاصر، فقال في \" الفتح \" (١٣/ ٣٨٦) وقد عزاه لـ \" أوسط الطبراني \":\n\" ضعيف،. ولعلهما وقفا، عند قول الطبراني المتقدم:\n\" تفرد به الحجاج بن رشدين \".\nوفهما منه أن من دونه قد توبعوا، وهذا غير لازم، وإن كان من الحتمل، ولكن ما بالهما سكتا عن (دراج)، والحافظ يقول فيه:","vol":"14","page":556},{"text":"\" صدوق، في حديثه عن أبي الهيثم ضعف \"؟!\nهذا؛ ومن أجل النكارة المشار إليها في صدر هذا البحث خرجت الحديث هنا، وبيان عللها، مع أنها تمثل واقح كثير من شباب الصحوة المزعومة اليوم، الذين يرد بعضهم على بعض، ويطعن بعضهم في بعض للضغينة لا النصيحة، ووصل تعديهم وشرهم إلى بعض العلماء وأفاضلهم، ونبزوهم بشتى الألقاب، غير متأدبين بأدب الإسلام: \" ليس منا من لم يرحم صغيرنا، ويوقر كبيرنا، ويعرف لعالمنا حقه \"، ومغرورين بنتف من العلم جمعوه من هنا وهناك حتى توهموا أنهم على شيء، وليسوا على شيء كما جاء في بعض أحاديث الفتن (١) وصرفوا قلوب كثير من الناس عنهم، بأقوال وفتاوى ينبىء عن جهل بالغ، مما يذكرنا بأنهم من الذين أشار إليهم النبي ﷺ بقوله في الحديث الصحيح:\n\" إن الله لا يقبض العلم انتزاعًا ينتزعه من العباد، ولكن يقبض العلم بقبض العلماء، حتى إذا لم يبق عالمًا؛ اتخذ الناس رؤوسًا جهالًا، فسئلوا، فأفتوا بغير علم، فضلوا وأضلوا \". متفق عليه، وهو مخرج في\" الروض النضير\" (٥٧٩) .\nوهو شاهد قوي جدًا للطرف الأول من حديث الترجمة، وأما سائره، فلم أجد ما يشهد له، وإن كان معبرًا عن واقع بعض الناس اليوم. والله المستعان.\n<span data-type=\"title\" id=toc-6771>٦٧٥٣ </span>- (تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ؛ فَإِنَّ مُتَابَعَةً بَيْنَهُمَا يَزيدانِ في الأجل [والرزقِ]، وينفيان الْفَقْرَ كَمَا يَنْفِي الْكِيرُ الْخَبَثَ) .\nمنكر بزيادة: (الأجل والرزق) .\nأخرجه أحمد (٣/ ٤٤٦ - ٤٤٧)،\n_________\n(١) انظر \" الصحيحة \" (١٦٨٢) .","vol":"14","page":557},{"text":"والحميدي أيضًا في \" مسنده \" (١٠/ ٦٧)، وعنه البيهقي في\" شعب الايمان \" (٣/ ٤٧٢/ ٩٥ ٠ ٤)، والأصبهاني في \" الترغيب \" (١/ ٤٣٧ - ٤٣٨/١٠٢٨) من طريق عاصم بن عبيد الله العمري عن عبد الله بن عامر بن ربيعة عن أبيه عن عمر بن الخطاب مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير عاصم بن عبيد الله، فهو ضعيف، قال ابن حبان (٢ / ١٢٧):\n\"كان سيئ الحفظ، كثير الوهم، فاحش الخطأ، فترك من أجل كثرة خطئه\".\nقلت: وهذا الحديث مما يدل على وهمه؛ فإنه اضطرب في روايته إسنادًا ومتنًا.\nأما الإسناد؛ فكان تارة يذكر فيه عمر؛ كما في هذه الرواية وغيرها، وهي مخرجة في \" الصحيحة \" تحت الحديث (١٢٠٠)، وهي من رواية سفيان بن عيينة عنه.\nوتارة لا يذكرفيه عمر، يجعله من مسند عامر بن ربيعة.\nأخرجه عبد الرزاق (٥/ ٣/ ٨٧٩٦)، وعنه أحمد (٣/ ٤٦ ٤) .\nوتابعه شريك عن عاصم به.\nأخرجه أحمد أيضًا (٣/ ٤٤٦ - ٤٤٧) .\nوأما المتن؛ فتارة يذكر فيه قوله: \" يزيدان في الأجل \"؛ كما في حديث الترجمة، وقد أشار الحميدي إلى نكارتها، فقال عقب الحديث:","vol":"14","page":558},{"text":"\" قال سفيان: هذا الحديث حدثناه عبد الكريم الجزري عن عبدة عن عاصم، فلما قدم عبدة؛ أتيناه لنسأله، فقال: إنما حدثنيه عاصم، وهذا عاصم حاضر.\nفذهبنا إلى عاصم فسألناه، فحدثنا به هكذا، ثم سمعته منه بعد ذلك، فمرة يقفه على عمر، ولا يذكر فيه: \" عن أبيه \"، وأكثر ذلك كان يحدثه عن عبد الله بن عامرعن أبيه عن عمرعن النبي ﷺ \".\nقلت: وهذا نوع آخر من اضطرابه في إسناده؛ لا يذكر عبد الله بن عامر أباه بينه وبين عمر! وهي رواية لأحمد (٣/ ٤٤٧)، وقال في آخرها:\n\" قال سفيان: ليس فيه \" أبوه \" و\" يزيد في العمر \" مائة مرة!.\nوتارة لا يذكر الزيادة، وأكثر الروايات عنه دونها، وهو المحفوظ في الأحاديث الأخرى في المتابعة بين الحج والعمرة من حديث ابن عباس، وابن مسعود، وابن عمر وجابر، وهي مخرجة في المكان الذي سبقت الإشارة إليه من \" الصحيحة \".\nتنبيهان:\nأحدهما: قول الشيخ الأعظمي في تعليقه على \" مصنف عبد الرزاق \":\n\" واعلم أن هذا الحديث يرويه عبد الله بن عامر عن عمر، وعن أبيه جميعًا، وقد أخرجه أحمد من حديث كليهما، وأخرجه الحميدي وابن ماجه من حديث عمر وحده فتنبه. وقال المباركفوري: لم أقف على حديث عامر بن ربيعة \".\nفأقول: هذا تنبيه منه باهت لا فائدة تذكر تحته؛ سوى الغمز من الشيخ المباركفوري ﵀ أنه لم يقف على حديث عامر! ولقد كان الأولى بالشيخ الأعظمي أن لا يشغله شهوة الاعتراض على من يخالفه في تعصبه المذهبي عن","vol":"14","page":559},{"text":"نصح القراء ببيان حال الرواية التي ذكرها بصيغة: \" يرويه عبد الله ... \" الموهمة لصحتها، وهي ضعيفة عنه على الوجهين - كما سبق بيانه -. كان هذا هو واجبه، ولكن: حبك الشيء يعمي ويصم.\nوالآخر: ذكر المنذري الحديث في \" الترغيب \" (٢/ ١٠٧/ ١٣) من حديث ابن مسعود دون الزيادة، مشيرًا إلى تقويته، وناقلًا تصحيحه عن الترمذي وابن خزيمة وابن حبان، ثم عزاه لابن ماجه، والبيهقي. ثم عزا إليه حديث\nالترجمة بالزيادة، وسكت عنه فما أحسن! فقد اغتر به المعلقون الثلاثة؛ فقد صدروا تخريجهم الحديث بقولهم:\n\" حسن، رواه الترمذي ... وابن ما جه (...)، والبيهقي (...)، وكذا الأصبهاني (...) من حديث عمر \"!\nفخلطوا ما شاء لهم الخلط، ولم يميزوا بين إسناد حديث ابن مسعود الحسن فعلًا، وإسناد حديث عمر الضعيف واقعًا، ولا فرقوا بين رواية ابن ماجه عنه التي يشهد لها حديث ابن مسعود، وبين رواية البيهقي والأصبهاني التي فيها الزيادة\nالمنكرة، ولا شاهد لها.\nومثلهم المعلق على \" ترغيب الأصبهاني \"؛ فإنه بعد أن عزا حديثه عن عمر لأحمد وابن ماجه قال:\n\" وقال البوصيري: عاصم بن عبيد الله ضعيف، والمتن صحيح من حديث ابن مسعود ... \" لخ.\nفهو بهذا النقل أوهم أن البوصيري أوهم أنه يصحح حديث عمر الذي فيه","vol":"14","page":560},{"text":"الزيادة التي عند الأصبهاني، وإنما هو يعني حديث ابن ماجه الخالي منها. فكان ينبغي على هؤلاء النقلة أن يميزوا الغث من السمين لو كانوا يعلمون.\nهذا، وزيادة: [والرزق] تفرد بها الأصبهاني دون الأخرين، فاقتضى التنبيه أيضًا.\n<span data-type=\"title\" id=toc-6772>٦٧٥٤ </span>- (االحجاج والعمار وفد الله ﷿، يعطيهم ما سألوا، ويستجيب لهم ما دعوا، ويخلف عليهم ما أنفقوا الدرهم ألف ألف) .\nمنكر بهذا التمام.\nأخرجه البيهقي في\" شعب الإيمان\" (٣/ ٤٧٦/ ٥ ٠ ١ ٤) من طريق ثمامة البصري: نا ثابت البناني عن أنس بن مالك مرفوعًا.\nوهذا إسناد ضعيف جدًا، ثمامة هذا - هو: ابن عبيدة البصري -: قال البخاري في \" التاريخ \" (١/ ٢/ ١٧٨):\n\"ضعفه علي (يعني: ابن المديني)، ونسبه إلى الكذب \". وكذا رواه عنه ابن أبي حاتم، وروى عن أييه أنه قال:\n\" هو منكر الحديث \".\nقلت: ولهذه النصوص؛ فقد تساهل البيهقي في تعقيبه على الحديث - بقوله:\n\" ثمامة غيرقوي \".\nوإنما أخرجت الحديث هنا لجملته الأخيرة؛ فإنها ظاهرة النكارة والتفرد، وإلا؛ فلما قبله شواهد أخرجتها في \" الصحيحة \" (١٨٢٠) .","vol":"14","page":561},{"text":"<span data-type=\"title\" id=toc-6773>٦٧٥٥ </span>- (طُوبَى لِمَنْ أَكْثَرَ فِي الْجِهَادِ فِي سَبِيلِ اللَّهِ مِنْ ذِكْرِ اللَّهِ، فَإِنَّ لَهُ بِكُلِّ كَلِمَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ، كُلُّ حَسَنَةٍ مِنْهَا عَشَرَةُ أَضْعَافٍ، مَعَ الَّذِي لَهُ عِنْدَ اللَّهِ مَنَ الْمَزِيدِ\"، قِيلَ: يَا رَسُولَ اللَّهِ، أَفَرَأَيْتَ النَّفَقَةَ؟ فَقَالَ: \"النَّفَقَةُ عَلَى قَدْرِ ذَلِكَ) (١) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٠ ٢/ ٧٧ - ٧٨/١٤٣): حدثنا بكر بن سهل الدمياطي: ثنا عبد الله بن صالح: حدثني يحيى بن أيوب عن رجل حدثه عن عبد الرحمن بن غنم عن معاذ بن جبل: أن رسول الله ﷺ قال: ... فذكره.\nقال عبد الرحمن: فقلت لمعاذ: إنما النفقة سبع مئة ضعف! فقال معاذ: قل فهمك؛ إنما ذلك؛ إذا أنفقوها وهم مقيمون في أهليهم غير غزاة، فإذا غزوا وأنفقوا؛ خبأ الله لهم من خزانة رحمته ما ينقطع عنه علم العباد، وصفتهم فأولئك حزب الله، وحزب الله هم الغالبون.\nقلت: وهذا إسناد ضعيف؛ بكر بن سهل: ضعفه النسائي، ولم يوثقه أحد.\nوعبد الله بن صالح: فيه ضعف.\nوالرجل: لم يسم؛ فهو مجهول، وبه أعله الهيثمي (٥/ ٢٨٢) .\nوقول عبد الرحمن بن غنم: \" إنما النفقة سبع مئة ضعف \"، يشير إلى الحديث الصحيح: \" من أنفق نفقة في سبيل الله، كتب له سبع مئة ضعف \" رواه ابن حبان (١٦٤٧) وغيره. وعلى ذلك فرد معاذ عليه - لو صح - بقوله: \"إنما ذلك\n_________\n(١) تقدم برقم (٢٦١٠) وهنا زيادة فائدة.","vol":"14","page":562},{"text":"إذا أنفقوها وهم مقيمون في أهليهم غير غزاة \" غير وارد على عبد الرحمن؛ لأن الظاهر من قوله ﷺ: \" في سبيل الله \" إنما هو الجهاد؛ ولذلك أورده العلماء في فضل الإنفاق في الجهاد في سبيل الله. ولهذا؛ فهذا الرد منكر يمكن اعتباره علة أخرى، فيصير الحديث منكرًا سندًا ومتنًا. فتأمل.\n<span data-type=\"title\" id=toc-6774>٦٧٥٦ </span>- (من قرأ ﴿إذا زلزت الأرض﴾ أربع مرات؛ كان كمن قرأ القرآن كله) .\nموضوع.\nأورده القرطبي في \" تفسيره \" (٢٠/ ١٤٦) بدون عزو أو تخريج - كما هي عادته -، وقد أخرجه الثعلبى فى \" تفسيره \" وساق إسناده الحافظ الزيلعي في \" تخريج أحاديث الكشاف \" (ص ٧١٧ - المصورة) من طريق أبي\nالقاسم الطائي: حدثني أبي: حدثني علي بن موسى الرضا: حدثني موسى بن جعفر: حدثني أبي جعفر بن محمد: حدثني أبي محمد بن علي: حدثني أبي علي بن الحسين: حدثني أبي الحسين بن علي: حدثني أبي علي بن أبي طالب\nمرفوعًا.\nقلت: وسكت عنه الزيلعي، ولعله لم يعرف أبا القاسم هذا، ولقد جهدت حتى من الله عليّ بمعرفته؛ لأنه ليس معروفًا بكنيته، حتى إن الذهبي لم يورده في كتابه الجامع للكنى: \" المقتنى \"، وكان مفتاح الدلالة على معرفته، أنني كنت نقلت عن بعضهم في كتابي \" الأحاديث الضعيفة \" تحت الحديث (١٣٤٢) أنه رواه الثعلبي، فرجعت الآن إلى \" الكافي الشاف في تخريج أحاديث الكشاف \" للحافظ العسقلاني؛ فرأيته يقول (١٨٧/ ٣٥١):\n\" أخرجه الثعلبي من حديث علي، بإسناد أهل البيت، لكنه من رواية أبي","vol":"14","page":563},{"text":"القاسم الطائي، وهو ساقط \".\nفأخذت أبحث عن هذه الكنية في كنى \" الميزان \" و\" اللسان \"، وغيرهما وبصورة خاصة كتب \" الكنى \" ومنها \" المقتنى \" - كما سبق -، ولكن دون جدوى، فرجعت إلى تخريج الزيلعي - وهو أصاب تخريج العسقلاني - فوقفت فيه [على] إسناد الحديث المتقدم، فعرفت منه شيخ أبي القاسم الطائي، وأنه (علي ابن موسى الرضا)، فرأيت أنه لا بد من الرجوع إلى ترجمته من \" تهذيب الكمال \" للحافظ المزي؛ فإن من عادته أن يتوسع في استقصاء الرواة عن المترجم، فرأيته قد ذكر في الرواة عنه (عامر بن سليمان الطائي والد أحمد بن عامر أحد الضعفاء،\nله عنه نسخة كبيرة) .\nفألقي في البال لعل (عامر الطائي) هذا هو اسم (أبي القاسم الطائي)، فتتبعت ترجمة عامر في كتب التراجم فرجعت بخفي حنين! فرجعت إلى ابنه (أحمد بن عامر)، فوجدته في \" لسان الميزان \":\n\" أحمد بن عامر الطائي. له ذكر في الأصل في ترجمة ابنه عبد الله ... \".\nفرجعت إلى أصله \" الميزان \"؛ فإذا فيه:\n\" عبد الله بن أحمد بن عامر عن أبيه عن علي الرضا، عن آبائه بتلك النسخة الموضوعة الباطلة، ما تنفك عن وضعه، أو وضع أبيه. قال الحسن بن علي الزهري: كان أميًا، لم يكن بالمرضي ... مات سنة أربع وعشرين وثلاث مئة \".\nوكذا في \" اللسان \" لم يزد عليه شيئًا.\nفغلب على ظني أن عبد الله هذا هو أبو القاسم الطائي، وهذا وإن كان كافيًا،","vol":"14","page":564},{"text":"ولكن النفس كانت تتوق إلى زيادة من الاطمئنان لما وصلت اليه، فرجعت إلى \" تاريخ الإسلام \" للحافظ الذهبي، فرأيته قد أورده بكنيته، فقال (٢٤/ ١٤٩) - جزاه الله خيرًا -:\n\" عبد الله بن أحمد بن عامر أبو القاسم الطائي، عن أبيه عن علي بن موسى الرضا بنسخة، وأحسبه واضعها \".\nفتيقنت أنه هو.\nثم بدا لي - ولو بعد لأي - أن أرجع إلى نسبة (الطائي) من كتاب \" الأنساب \" للسمعاني، ولو استقبلت من امري ما استدبرت؛ لرجعت إليه ابتداء، ولكن هكذا قُدّر، فقد رأيته قد ذكره فيه بكنيته ونسبته، وساق نسبه إلى جده الثالث، وذكر أنه بغدادي، فغلب علي ظني أنه مترجم في \" تاريخ بغداد \" للخطيب البغدادي؛ فإنه كثير الاستفادة منه، فوجدت كما ظننت، قال (٩/ ٣٨٥):\n\" عبد الله بن أحمد بن عامر بن سليمان بن صالح أبو القاسم الطائي ... \".\nثم ساق بإسناد هذا الحديث حديثًا آخر (١)، وروى ما تقدم في ترجمته من \" الميزان \" أنه كان أميًا غير مرضي، كما روى سنة وفاته المتقدمة.\nومما سبق - وبخاصة مما ذكره الخطيب - يتبين من نسب الرجل أن ما في \" تهذيب المزي \" أن (عامر بن سليمان الطائي) روى عن (علي بن موسى الرضا) وأنه والد (أحمد بن عامر) خطأ؛ وإن تبعه الحافظ العسقلاني في \" التهذيب \"، وأن الصواب أن الراوي عن الرضا هو أحمد بن عامر، وأن ابنه عبد الله، وأن (عامر بن سليمان) - هو جد (عبد الله بن أحمد)، وأن (عامرًا) لا علاقة له بالرواية.\n_________\n(١) تقدم برقم (٢٢٧١)، وحديث ثالث مضى (٢٧٨) .","vol":"14","page":565},{"text":"فاقتضى التنبيه.\nثم إن الحافظ قال عقب ما سبق نقله عنه من سقوط أبي القاسم الطائي:\n\" وشاهده عند ابن أبي شيبة والبزار من رواية سلمة بن وردان عن أنس مرفوعًا: \" إذا زلزلت تعدل رع القرآن \" وأخرجه ابن مردويه والواحدي بإسناديهما إلى أبيّ بن كعب بلفظ: من قرأ: إذا زلزلت؛ أعطي من الأجر كمن قرأ القرآن\".\nقلت: لم يسق إسنادهما إلى (أبيّ) ﵁، لننظر فيه - كما فعلنا بحديث الترجمة -، وقد ساقه الزيلعي في تخريج آل عمران (ص ١٢٣) من طريقهما بإسنادين لهما مشيرًا إلى أنه حديث طويل فيه ثواب كل سورة من أول\nالقرأن إلى آخره، وأن ابن الجوزي رواه في \" الموضوعات \"، وأقره، وقد تكلم ابن الجوزي على طريقيه، وعلى غيرهما في أول (أبواب تتعلق بالقرآن) من \" الموضوعات \" (١/ ٢٣٩ - ٢٤٢)، وقال:\n\" إنه حديث محال، مصنوع بلا شك، قال ابن المبارك:\n\" أظن الزنادقة وضعوه \".\nوأقره السيوطي في \" اللآلي المصنوعة في الأحاديث الموضوعة \" (١/ ٢٢٦ - ٢٢٨)، وغيره، فكأن الحافظ سكت عنه؛ لشهرة وضعه عند الحفاظ.\nثم تأكدت من ذلك، لما رأيته أقر ابن الجوزي على حكمه بالوضع على حديث ثواب من قرأ (آل عمران) في \" تخريجه \" (٣٧/ ٣١٠)، وقال:\n\" وسيأتي آخر الكتاب \".\nوهناك قال في آخر حديث في: \" من قرأ المعوذتين ... \".","vol":"14","page":566},{"text":"\"الثعلبي وابن مردويه والواحدي بأسانيدهم إلى أبي بن كعب ﵁، وقد مضى غير مرة أنها واهية، وأن الحديث المرفوع في ذلك موضوع \".\nوقال في أول الكتاب (٣/ ١٣):\n\" حديث أبي بن كعب ﵁ في فضائل القرآن سورة سورة. أخرجه الثعلبي من طرق عن أبي بن كعب ﵁ كلها ساقطة، وأخرجه ابن مردويه من طريقين، وأخرجه الواحدي في \" الوسيط \"، وله قصة ذكرها الخطيب، ثم ابن الصلاح عمن اعترف بوضعه، وكذا روي عن أبي عصمة أنه وضعه\".\nومن هنا استجاز الحافظ السكوت عن الحديث، وقد عزاه لابن مردويه والواحدي. وهذا قد ساق الحديث في سورة ﴿الزلزلة﴾ بلفظ:\n\".. ومن قرأ سورة ﴿إذا زلزلت﴾؛ فكأنما قرأ ﴿البقرة﴾، وأعطي من الأجر كمن قرأ ربع القرآن \".\nكذا فيه: \" ربع القرآن \" فلعل لفظ (ربع) مقحمة من بعض النساخ. ولم يسق الواحدي إسناده هنا، وإنما ساقه في أول سورة (ص) (٣/ ٥٣٧) من طريق أحمد بن يونس: نا سلام بن سليم: نا هارون بن كثير عن زيد بن أسلم\nعن أبيه، عن أبي أمامة عن أُبيّ بن كعب مرفوعًا.\nكذا وقع فيه (... أسلم)، وهو تحريف، والصواب: (زيد بن سالم) كما قال الحافظ في \" اللسان \" (٦/ ١٨١)، وكذلك تحرف في غير ما مصدر، ومنها \" الميزان \"، لكن ترجمته إياه تدل على أنه من بعض الناسخين؛ فإنه قال:\n\" هارون بن كثير، عن زيد بن أسلم (!)، مجهول، وزيد عن أبيه نكرة، عن","vol":"14","page":567},{"text":"أبي أمامة عن النبي ﷺ ... فذكر حديثًا آخر بلفظ:\n\" خياركم شبابكم، وشراركم شيوخكم\". قالوا: ماتفسير هذا؟ قال: \" إذا رأيتم الشاب يأخذ بزي الشيخ العابد المسلم في تقصيره وتشميره؛ فذلك خياركم، وإذأ رأيتم الشيخ [الطويل الشاربين] (١) يسحب ثيابه؛ فذلك شراركم \". قال أبو حاتم: هذا باطل، لا أعرف من الإسناد سوى أبي أمامة \".\nقلت: فهذا كله يدل على أن (أسلم) تحريف (سالم)، ومما يؤكد ذلك أن (زيد بن أسلم) معروف بروايته عن أبيه في \" الصحيحين \" وغيرهما، فلا يقال في مثله:\n\"زيد عن أبيه نكرة،. ولا يقول أبو حاتم فيهما:\n\" لا أعرفهما\".\nوكذلك تحرف في \" الكامل \" لابن عدي (٧/ ١٢٧) وقال:\n\"هارون بن كثير، شيخ ليس بمعروف \". ثم ساق له هذا الحديث وقال:\n\" حدث بذلك عنه سلام الطويل بطوله، والحديث غير محفوظ عن زيد \".\nوهذه فائدة منبهة من ابن عدي أن (سلام بن سُليم) في إسناد الواحدي هو الطويل، وهو المدائني المتروك، وقد جاء في إسناد ابن مردويه موصوفًا بـ (المدائني) - كما في \" تخريج الزيلعي \" -.\nقلت: فإذا تبين أن حديث الترجمة موضوع بشهادة حفاظ الأمة - ومنهم ابن\n_________\n(١) زيادة من \" العلل \" (٢/ ١٣٠/١٨٨٠)، وفي معنى الشطر الأول من الحديث أحاديث في \" المجمع \" (١٠/ ٢٧٠ - ٢٧١) وأعلها.","vol":"14","page":568},{"text":"حجر العسقلاني -؛ فلا يستقيم حينئذ قوله عقبه - كما تقدم -:\n\" وشاهده ... رواية سلمة بن وردان ... \" إلخ.\nلما هو معروف عند أهل العلم، أن الحديث الموضوع لا تأثير له، ولا شهادة له؛ لأن وجوده وعدمه سواء! ألا ترى أن العكس لا يصح أيضًا، وهو أن يقال:\n\" يشهد له رواية سلمة بن وردان ... \"!\nوهذا - أعني: سلمة - ضعيف؛ كما قال الحافظ في \" التقريب \"، وقد كان الشيخ الخفاجي أيضًا استشهد له أيضًا بحديث الترجمة! وكذلك فعل الشيخ زكريا الأنصاري؛ كما كنت ناتلت ذلك عنهما تحت الحديث المتقدم (١٣٤٢)، واقتصرا على أن حديث الترجمة ضعيف فقط، فاستشهدا له بحديث سلمة، وقال الخفاجي:\n\"فظهر أنه حديث صحيح ليس كغيره من أحاديث الفضائل\"!\nوقد كنت رددت هناك ما استظهره من الصحة بضعف حديث (سلمة) هذا، وبأن سند الثعلبي لم أقف عليه.\n\"ها وقد تبين الأن أن فيه ذاك الطائي المتهم، وأن حديثه موضوع، وأنه لا يتقوى بالحديث الضعيف؛ فالحمد لله على توفيقه، وأساعيه المزيد من فضله.\nتنبيه وتذكير:\nلقد ابتليت الأمة الإسلامية اليوم ببلايا لم تكن معروفة من قبل، وهي استحلال الكسب الحرام بأساليب عديدة، وطرق مختلفة، قائمة على التزوير ومخادعة الجماهير، من أسوأها ادعاء العلم والمتاجرة به من بعض الطلبة. واستغل","vol":"14","page":569},{"text":"ذلك بعض الطابعين والناشرين الجشعين، الذين لا هم لهم إلا بتكثير المجلدات وتضخيمها بالحواشي والتعليقات التي لا تحقيق فيها إلا مجرد النقل من الكتب المطبوعة، بقلم من لا يحسنون شيئًا يذكر من العلم مقابل دريهمات معدودات!\nوقد نبهت على شيء من ذلك في بعض المناسبات من آخرها ما سوّد به المعلقون الثلاثة مطبوعتهم الحديثة لكتاب \" الترغيب والترهيب \" للحافظ المنذري من أخطاء وأوهام من تصحيح الضعيف وتضعيف الصحيح. وغير ذلك.\nوبين يدي الآن؛ تفسير الإمام الواحدي: \" الوسيط \" طبع دار الكتب العلمية في بيروت سنة (١٤١٥ هـ)، وإن مما يسترعي الانتباه ويلفت النظر، أن الناشر المحترم، قد زين الصفحة الأولى وكذلك الغلاف من المجلدات الأربعة تحت جملة (تحقيق وتعليق) بأسماء أربعة من الدكاترة أحدهم أزهري، واثنان آخران: الشيخ ... الشيخ ... ! ولدى الرجوع إلى مقدمة الكتاب، وقد أخذت أربعين صفحة من القياس الكبير! فلا يتبين القارئ منها مطلقًا ما هوتخصص كل من هؤلاء من التعليق والتحقيق المزعوم، من هو المسؤول مثلًا عن التخريج والتصحيح والتضعيف للأحاديث، والمسؤول عن مقابلة النسخ المخطوطة؛ وعن اللغة والشعر ونحو ذلك؟\nنعم؛ لقد قيل في الدكتور الأزهري إنه: \" قدمه وقرظه \" فإذا رجع القارئ إلى المقدمة؛ لم يجد لها نهاية موقعة باسم الدكتور! ووجد في صفحة (٢١) عنوان \" منهج الواحدي في التفسير \" في آخرها: \" وكتبه ... \" وذكر اسم الشيخين المشار إليهما. ثم يجد بعدها إلى صفحة (٤٠) ترجمة للواحدي، ووصف لمخطوطات الكتاب، ثم عنوان \" المنهج المتبع في التحقيق \" (ص ٣٦)، وتحته فقرة عن تخريج الحديث. ثم كرر العنوان (ص ٣٩) ! كما كرر الفقرة أيضًا!! ثم ختم","vol":"14","page":570},{"text":"الكلام بدون توقيع أيضًا؛ فلم ندر من هو صاحب المنهج والتخريج، ويلاحظ في كلامه تكرار مخل وممل لبعض الجمل مما يشير إلى أنه حديث عهد بالكتابة أيضًا، وهذا النوع من الغموض والعي في البيان إن دل على شيء - كما يقول بعضهم اليوم -؛ فإنما يدل على أن الأمر قد وسد إلى غير أهله! ومجال تأكيد ذلك واسع جدًا جدًا، ولا فائدة من ذلك تذكر، ولا سيما في هذه المناسبة، ولكن حسبي من ذلك مثالان فقط للعبرة:\nالأول: ترجم لـ (أحمد بن يونس) الثقة، ولا فائدة هنا من توثيقه، وفوقه من لا يوثق به، وبخاصة شيخه (سلام بن سليم) المتروك، ومع ذلك سكت عنه، وما ذاك؛ إلا لأنه لم يعرفه، ولو عرفه؛ لم يجز له أن يغمض عينه عنه،\nويوثق من دونه!\nوالأخر: أول حديث يواجهنا في\" الوسيط \" ما ساقه بإسناده (١/ ٤٦) عن البراء بن عازب مرفوعًا بلفظ:\n\" العلماء ورثة الأنبياء، يحبهم أهل السماء، ويستغفر لهم الحيتان في البحر إلى يوم القيامة\".\nفقال مخرجه المجهول:\n\" أخرج البخاري صدره في الصحيح - كتاب العلم - باب العلم قبل العمل ١/ ٢٣ - ٢٤ بلفظ: \" العلماء ورثة الأنبياء\"،. والترمذي ... \".\nقلت: هذا العزو فقط للبخاري يشعر العارفين بهذا العلم الشريف أن المخرج المجهول لم يشم بعد رائحته، ولم يعرف \" صحيح البخاري \"، وأنواع الأحاديث الواردة فيه، وأن منها المسند إلى رسول الله ﷺ، وإلى غيره من الصحابة ومن","vol":"14","page":571},{"text":"بعدهم، ومن هذا النوع ما هو معلق، وهذا على أقسام، وفيه أقوال لم تنسب لأحد، ومنها هذا الحديث، وإن كان معروف النسبة إلى النبي ﷺ في بعض كتب السنة، وقد يكون غير ثابت عنده فلم يذكره مرفوعًا، وهو إذا رفعه أشار إلى ضعفه، وقد ... وقد ...\nومن المعروف عند العلماء أن فقه البخاري في تراجم أبوابه، وما أظن الرجل يفقه شيئًا من هذا؛ وإلا لم يقع في مثل هذا الكذب على البخاري، والذي حمل عليه بالإضافة إلى جهله أنه رأى هذه الجملة معزوة في بعض الفهارس إلى\nالبخاري فتقلده، فصدق فيه ما يروى عن الشافعي ﵀ أنه قال: مثل المقلد كمثل الحطاب، يجمع الحطب فيلقيه على ظهره، وفيها الأفعى تلدغه وهو لا يشعر!\nثم إن حديث البراء هذا بتمامه لا يصح، وهو مخرج عندي في \" الضعيفة \" (٣٩٥٢)، قبل طبع \" الوسيط \" بنحو عشر سنين؛ غير أن الصدر، واستغفار الحيتان منه، له شواهد يتقوى بها - كما قال الحافظ - وهو مخرج في المجلد السابع من \" الصحيحة \" (٣٠٢٤) .\n<span data-type=\"title\" id=toc-6775>٦٧٥٧ </span>- (يقول الله ﷿ كل يوم للجنة: طيبي لأهلك فتزداد طيبا، فذلك البرد الذي يجده الناس بسحرٍ من ذلك) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الصغير \" (ص ١٥ - هند)، ومن طريقه أبو نعيم في \" صفة الجنة \" (١/ ٤٦/ ٢٠): ثنا أحمد بن جعفر ابن فاتك التُستري: ثنا يوسف بن موسى أبو غسان السكري الرازي: ثنا عمرو ابن عبد الغفار الفقيمي: ثنا الأعمش عن أبي سفيان عن جابر مرفوعًا. وقال الطبراني:","vol":"14","page":572},{"text":"\" لم يروه عن الأعمش إلا عمرو بن عبد الغفار، تفرد به يوسف بن موسى أبو غسان \".\nقلت: وهوصدوق - كما قال أبو حاتم -؛ لكن الآفة من شيخه: (عمرو بن عبد الغفار الفقيمي): قال الذهبي في \" المغني \":\n\"هالك، قال أبو حاتم: متروك الحديث. قال ابن عدي: اتهم بالوضع \". وقال الهيثمي في \" مجمع الزوائد \" (١٠/ ٤١٢):\n\"رواه الطبراني في \" الأوسط \"، وفيه عمر [و] بن عبد الغفار، وهو متروك \".\nوأما شيخ الطبراني (أحمد بن جعفر بن فاتك التستري)؛ فلم أجد له ترجمة، وقد وقع اضطراب كثير في اسمه على وجوه:\n! ولأ: لم يقع اسم (جعفر) في رواية أبي نعيم عن الطبراني، فقال: (أحمد ابن فادك التستري) . وكذا وقع في \" المعجم الأوسط \" (٣/ ٣ ١ ١/ ٢٢٣٣) في حديث آخر له. وكذا في ترجمة (يوسف بن موسى التستري) من \" تهذيب الكمال \" في الرواة عنه فقال:\n\" وأبو جعفر أحمد بن فاذك التستري\".\nفكناه (أبو جعفر)، وأعجم دال (فادك) . وكذا في \" توضيح المشتبه \" لابن ناصر الدين (١/ ٥١١): فالظاهر أن ما في \" المعجم المصغير \" خطأ من بعض النساخ، وأن الصواب أنه (أبو جعفر) لا (ابن جعفر) . والله ﷾ أعلم.\nثانيًا: وقع أيضًا في اسم أبيه (فاتك)، فعند أبي نعيم في\" الأوسط \": (فادك)","vol":"14","page":573},{"text":"بالدال المهملة مكان التاء المثناة، وأعجمه في\" التهذيب \" - كما تقدم -، ولعل الصواب الإهمال، وليست هذه المادة أصلًا في \" التوضيح \" أو \" التبصير \"، ولا في أصلهما \" الإكمال \"، نعم؛ في \" التبصير \" (ص ١٠٦٤):\n\" فاتك، جماعة \". ولم يذكر أحدًا.\nثالثًا: لقد وقع لأخينا الفاضل علي رضا في اسم الشيخ عدة أوهام في تعليقه على\"صفة الجنة\":\nأحدها: جعل اسمه (أحمد بن نازك)، هكذا بالنون، وعلق عليه فقال:\n\" في الأ صل (قادك) (١) وهو تحريف، وما أثبته هو الصواب. انظر \" الإكمال \" لابن ماكولا (١/ ٤٣٦) \".\nوفيه ما يأتي:\nأولًا: ما أثبته هو الخطأ بعينه لمخالفته للمصادر المتقدمة، على ما بينها من اختلاف.\nوالآخر: ما نسبه لـ \" الإكمال \"، خطأ أيضًا؛ لأنه لم يذكر ثمة ولا اسمًا واحدًا، وإنما هو في التعليق عليه للشيخ عبد الرحمن المعلمي ﵀، ثم هو في نفسه خطأ مطبعي؛ كما نبه عليه محقق \" التوضيح \" الأخ العرقسوسي، فقال في تعليقه على (فادك):\n\" تحرف إلى (نازك) قي حاشية \" الإكمال \" (١/ ٤٣٦)، وإلى (فاتك) في \" المعجم الصغير \" \".\n_________\n(١) كذا الأصل بالقاف، ولعله خطأ مطبعي.","vol":"14","page":574},{"text":"رابعًا: قال الأخ علي رضا (ص ٤٧) بعد أن ضعف الحديث جدًا:\n\" وله شاهد من حديث أبي سعيد الخدري، إلا أنه مما لا يفرح به. انظر التعليق على الأثر (١٦) \".\nولدى الرجوع إلى حيث أشار إليه، وجدت الحديث في (ص ٤٣) بلفظ:\n\" إن الله بنى جنات عدن بيده، وبناها لبنة من ذهب، ولبنة من فضة، وجعل ملاطها المسك، وترابها الزعفران، وحصباءها اللؤلؤ، ثم قال لها: تكلمي ... \" الحديث.\nفعجبت له كيف جعل هذا شاهدًا لحديث الترجمة، وليس فيه ولا جملة واحدة تشهد له؟! ولو كانت؛ فلا يصح في العلم إطلاق لفظ الشهادة؛ لأنها قاصرة، على ما فيه من الضعف الشديد في إسناده - كما بينه جزاه الله خيرًا - وإن كان ذهب أخيرًا إلى تقوية الحديث بما له من متابع وشاهد، وانتقدني في ذكري\nلحديث ابن عباس الذي حسنه هو - في \" ضعيف الجامع \" (٥/ ٣٣) -، وقد بينت علته في \" الصحيحة \" تحت الحديث (٢٦٦٢)، وهو عندي صحيح باللفظ المخرج هناك، وليس فيه لفظة (عدن)، فليتنبه لهذا؛ فإنه موضع يستحق النظر والتأمل.\nثم إن حديث الترجمة، قد أورده الديلمي في كتابه \" الفردوس \" (٥/ ٢٤٨/٨٠٩٤)، ولم يورده الحافظ في \" زهر الفردوس \"، لننظر إسناده، هل هو من طريق الطبراني وشيخه، أو من طريق غيره، ويغلب على ظني أنه الأول.\nثم رجعت إلى كتابه الآخر \" تسديد القوس في ترتيب مسند الفردوس \"، وهو محذوف الأسانيد، فرأيته يقول عقبه:","vol":"14","page":575},{"text":"\" الطبراني في \" الصغير \" عن جابر \".\nفهذا يعني أنه رواه من طريق الطبراني، فصدق ظني والحمد لله.\nولقد ذكرني عزوه لـ \" صغير الطبراني \" أن أنبه وأن عزو شيخه الهيثمي إياه لـ \" أوسط الطبراني \" - كما تقدم - إنما هو من أوهامه؛ فإن شيخ الطبراني المتقدم ليس له في \" المعجم الأوسط \" إلا حديث واحد غير هذا - كما سبقت الإشارة إليه -.\nوالحديث عزاه ابن القيم في \" حادي الأرواح \" (١/ ٢٥٢) من رواية أبي نعيم من حديث الأعمش ... إلخ. فما أعجبني طيه من إسناده آفته، وكان الأولى به أن يقول: من حديث عمرو بن عبد الغفار الفقيمي: ثنا الأعمش ... إلخ؛ لأنه إذا ساق المحدث الحديث الضعيف بإسناده فقد تبرأت ذمته، ولا مسؤولية عليه.\nولهذا لم يعجبني أيضًا صنيع الحافظ ابن رجب في \" لطائف المعارف \" (ص ٥٨) فإنه أورده أيضًا بمعناه، ودون عزو، وبلفظ:\n\"وفي الحديث أيضًا: أن الجنة تفتح ... \"، وسكت عنه!\nثم إن (عمرو بن عبد الغفار) هذا قد خفي أمره على ابن حبان؛ فأورده في كتابه \" الثقات \" (٨/ ٤٧٨) !\n<span data-type=\"title\" id=toc-6776>٦٧٥٨ </span>- (الدرهم يصيبه الرجل من الربا؛ أعظم عند الله من ثلاثة وثلاثين زنية يزنيها في الإسلام) .\nمنكر بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير \" (١٣/ ١٧١/٤١١): حدثنا المقدام بن داود قال: حدثنا أبو الأسود النضر بن عبد الجبار قال:","vol":"14","page":576},{"text":"حدثنا ابن لهيعة عن أبي عيسى الخراساني سليمان بن كيسان عن عطاء الخراصاني عن عبد الله بن سلام مرفوعًا.\nقلت: وهذا إسناد ضعيف، أعله المنذري بالانقطاع فقط! فقال في \" الترغيب \" (١٢/٥٠/٣):\n\" رواه الطبراني في \" الكبير \" من طريق عطاء الخراساني عن عبد الله، ولم يسمع منه \".\nوكذا قال الهيثمي (٤/ ١١٧):\nقلت: وهو في نفسه صدوق، ولكنه يهم كثيرًا، ويرسل ويدلس - كما قال الحافظ -.\nوابن لهيعة: ضعيف في غير رواية العبادلة عنه، وهذه منها.\nوالمقدام بن داود: قال النسائي:\n\"ليس بثقة\".\nوسائر رجال الإسناد ثقات، وقول الحافظ في أبي عيسى الخراساني:\n\" مقبول \" تقصير غير مقبول؛ فالرجل ثقة - كما قال ابن حبان والذهبي -، وروى عنه جمع من الثقات - كما بينت في \" تيسير انتفاع الخلان بثقات ابن حبان \" -.\nثم قال المنذري عقب قوله المتقدم:\n\" ورواه ابن أبي الدنيا والبغوي وغيرهما موقوفًا على عبد الله وهو الصحيح،!","vol":"14","page":577},{"text":"ولفظ الموقوف في أحد طرقه:\nقال عبد الله: الربا اثنان وسبعون حُوبًا، أصغرها حُوبًا كمن أتى أمه في الإسلام، ودرهم من الربا أشد من بضع وثلاثين زنية \". قال:\n\" ويأذن الله بالقيام للبر والفاجر يوم القيامة إلا آكل الربا؛ فإنه ﴿لا يقوم إلا كما يقوم الذي يتخبطه الشيطان من المس﴾ \".\nولي على هذا التخريج والتصحيح ملاحظات:\nالأولى: أن إطلاقه العزو للبغوي يوهم أنه رواه بإسناده، وليس كذلك؛ فإنه إنما ذكره في \" شرح السنة \" معلقًا؛ فقال (٨/ ٥٤):\n\" وقال عبد الله بن سلام ... \" إلخ.\nولم يسنده في\" تفسيره \" للآية من آخر سورة البقرة، واكتفى المعلق على \" الشرح \" في تخريجه على نقل كلام المنذري - على ما فيه مما أنا في صدد بيانه -.\nالثانية: لم يتيسر لي الوقوف على رواية ابن أبي الدنيا في شيء من رسائله وكتبه التي عندي من مخطوط، أو مطبوع لننظر في سنده، وقد صححه المؤلف، وهو ما أستبعده؛ لأنني قد رأيته. في \" مصنف عبد الرزاق \" (١٠/ ٤٦١/\n١٩٧٠٦)، ومن طريقه البيهقي في \" شعب الإيمان \" (٤/ ٣٩٢/ ٤ ٥٥١) عن معمر عن عطاء الخراساني أن عبد الله بن سلام قال: ... فذكره.\nفرجع الإسناد إلى عطاء الخراساني، وقد عرفت حاله، مع الانقطاع الذي صرح به المنذري، فكيف يكون صحيحًا؟! وما إخالُ رواية ابن أبي الدنيا إلا من","vol":"14","page":578},{"text":"هذا الوجه.\nنعم؛ قد وصله البيهقي (٥٥١٥) من طريق زيد بن أسلم عن عطاء بن يسار عن عبد الله بن سلام أنه قال:\n\" الربا اثنان وسبعون حوبًا، وأدناها فجرة مثل أن يقع الرجل على أمه، أو مثل أن يضطجع الرجل مع أمه، وأكثر من ذلك - أظن - استطالة المرء في عرض أخيه المسلم بغير حق \".\nوإسناده جيد، ورجاله كلهم ثقات، ووقع في الأصل بعض الأخطاء المطبعية، فصححتها من \" الدر المنثور \" (١/ ٣٦٤) . فهذا مما يؤكد ضعف قوله: \" ويأذن الله بالقيام ... \" إلخ.\nنعم؛ قد جاء مرفوعًا عن النبي ﷺ أن من أكل الربا؛ بعث يوم القيامة مجنونًا يتخبط، ثم قرأ: ﴿الذين يأكلون الربا ...﴾ الآية. وهو مخرج في \" الصحيحة \" (٣٣١٣) .\nوكذلك ثبت حديث الترجمة دون قوله: \" في الإسلام \" عق حنظلة بن راهب عن كعب ... فذكره موقوفًا عليه.\nأخرجه أحمد في \" المسند \" (٥/ ٢٢٥) تحت مسند (عبد الله بن حنظلة ابن الراهب - غسيل الملائكة) ولذلك لم يعزه إليه المعلقون الثلاثة؛ فقالوا (٢/٦١٨):\n\" رواه أحمد في لا الزهد \".\nوهذا تخرص منهم مقيت، صاروا إليه؛ لما رأوا المنذري عزاه لأحمد وتبعه على","vol":"14","page":579},{"text":"ذلك الهيثمي (٤/ ١١٧)، وقد وصف هذا كعبًا بقوله:\n\" وعن كعب الأحبار \"!\nولما لم يجدوا لكعب هذا ذكرًا في \" فهرس المسند \"؛ ادعوا هذه الدعوى الكاذبة، تصحيحًا لعزوهما إلى (أحمد) !!! والعزو صحيح؛ ولكنهم قوم لا يفقهون هذا العلم ولا يهتدون؛ ولذلك ضعفوه!\nووصف (كعب) بالأحبار لا أصل له عند أحمد، ولا عند غيره، وذلك من أوهام الهيثمي التي سبقت إلى ذهنه؛ فقال عقب متنه:\n\" رواه أحمد عن حنظلة الراهب عن كعب الأحبار، وذكر الحسيني: أن (حنظلة) هذا غسيل الملائكة، فإن كان كذلك؛ فقد قتل بأحد، فكيف يروي عن كعب؟! وإن كان غيره؛ فلم أعرفه، والظاهر أنه ابنه (عبد الله بن حنظلة)، وسقط من الأصل (عبد الله)، والله أعلم، ورجاله رجال الصحيح إلى حنظلة \".\nقلت: وما استظهره أخيرًا هو الصواب الذي لا شك فيه لأسباب أهمها؛ أن الدارقطني في \" سننه \" (٣/ ٦ ١/ ٤٩)، والبيهقي في\" الشعب \" (٤/ ٣٩٣/٥٥١٦) روياه على الصواب من طريقين عن سفيان - وهو: الثوري - وهي التي في \" المسند \" عن عبد العزيز بن رفيع عن ابن أبي مليكة عن عبد الله بن الراهب قال: قال كعب: ... فذكره. فأثبت فيه (عبد الله) الساقط من\" المسند \"؛ غير أنه نسبه لجده، وبذلك يظهر أن الإسناد صحيح، وقد قال المنذري في \" الترغيب \" (١٣/٥٠/٣):\n\"وروى أحمد بإسناد جيد عن كعب الأحبار ... \" فذكره.","vol":"14","page":580},{"text":"وأما المعلقون الثلإثة فجزموا بجهلهم البالغ، وارتجالهم المعهود بأنه ضعيف؛ دون أن يذكروا السبب - كما هي عادتهم -. هداهم الله، وعرفهم بأنفسهم!\nوإن مما يؤكد للقراء جهلهم وغرورهم، وأنهم يخبطون خبط عشواء في الليلة الظلماء؛ أنهم في الوقت الذي ضعفوا هذا الموقوف حسنوا الحديث الآتي مرفوعًا عن عبد الله بن حنظلة، والأول أصح؛ كما يأتي عن الدارقطني؛ فقد أخرجه برقم (٤٨)، وأحمد أيضًا من طريق جرير بن حازم عن أيوب عن ابن أبي مليكة عن عبد الله بن حنظلة غسيل الملائكة قال: قال رسول الله ﷺ:\n\" درهم ربًا يأكله الرجل - وهو يعلم -؛ أشد من ست وثلاثين زنية \".\nوقال المنذري:\n\" رواه أحمد والطبراني في \" الكبير \"، ورجال أحمد رجال الصحيح \".\nوكذا قال الهيثمي؛ إلا أنه زاد في التخريج: \" والأوسط \".\nقلت: وإسناده عندي صحيح؛ وان أعله الدارقطني بالموقوف المتقدم، فقال:\n\" هذا أصح من المرفوع \".\nإلا أن هذا لا ينفي الصحة عن المرفوع؛ وإن كان دون الموقوف، وأظن أن ملحظ الدارقطني فيما قال، ما في (جرير بن حازم) من المقال، ولكنه قد جاوز القنطرة برواية الشيخين عنه، ولا سيما وقد توبع من ليث بن أبي سليم عن ابن أبي مليكة به.\nأخرجه الطبراني في \" الأوسط\" (٣/ ٣٣٠/ ٢٧٠٣)، والدارقطني (٥٠) عن عبيد الله بن عمرو عنه. وقال الطبراني:","vol":"14","page":581},{"text":"\" لم يروه عن ليث إلا عبيد الله \".\nقلت: وهو ثقة، وكذلك سائر الرجال؛ غير ليث فإنه ضعيف لاختلاطه، ولكن ذلك لا يمنع من الاستشهاد به.\nومع صحة هذا الإسناد، فقد اقتصر المعلقون الثلاثة على تحسينه - كما تقدمت الإشارة إليه -، مع أنهم نقلوا قول الهيثمي الموافق لقول المنذري أن رجاله رجال \" الصحيح \". فإنهم يفسرون هذا حسب أهوائهم دون علم، والأمثلة على ذلك كثيرة، فتارة يحسنون - كما هنا - وتارة يصححون، وتارة يضعفون! دون التزام لقاعدة علمية صحيحة، بل ولو كانت في نفسها غير صحيحة، فهم مضطربون في ذلك أشد الاضطراب، والأمثلة في هذا كثيرة وكثيرة جدًا، وقد ذكرت بعضها في مقدمة المجلد الخامس (ع ٨ - ٩)، وقد صدر حديثًا (١٤١٧ هـ)\nوالحمد لله.\n<span data-type=\"title\" id=toc-6777>٦٧٥٩ </span>- (سيظهرز شرار أمتي على خيارهم؛ حتى يستخفي فيهم المؤمن؛ كما يستخفي فينا المنافق) .\nضعيف.\nأخرجه أبو عمرو الداني في \" السنن الواردة في الفتن \" (٢/ ٧٩٨/٤٠١) من طريق أشعث بن شعبة عن إبراهيم بن محمد عن الأوزاعي عن حسان ابن عطية قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف لإرساله؛ فإن (حسانًا) هذا تابعي ثقة من رجال الشيخين، وكذلك من دونه؛ غير أشعث بن شعبة، وقد وثقه أبو داود وابن حبان (٨/ ١٢٩)، وقال أبو زرعة:","vol":"14","page":582},{"text":"\"ليّن \".\nقلت: فهو وسط حسن الحديث إن [شاء] الله تعالى، وقد روى عنه جمع من الثقات.\nوقد توبع؛ فرواه عتاب بن بشر عن الأوزاعي مثله.\nأخرجه ابن أبي الدنيا في \" العقوبات \" (٦٤/ ب)؛ كما ذكر الأخ الفاضل الدكتور رضاء المباركفوري في تعليقه على الحديث.\n\" وقد روي هذا المعنى من حديث جابر بلفظ: يأتي على الناس زمان يستخفي المؤمن فيهم؛ كما يستخفي المنافق فيكم اليوم.\nأخرجه ابن السني في\" عمل اليوم والليلة \". ذكره علي الهندي في \" كنز العمال \" (١١/ ١٧٦)، ولم أهتد إلى موضعه منه \".\nقلت: لابن السني كتب أخرى غير \" عمل اليوم والليلة \"، وليس الحديث فيه، ولا عزاه \" الكنز \" إليه، وإنما قال: \" ابن السني \" أطلق، ولم يقيد، لكن لما كان الكتاب المذكور، هو المشهور من كتبه تبادر إلى ذهن الأخ أنه هو المقصود؛ فجرى به قلمه، وعزاه إلى \" كنز الهندي \"؛ دون أن ينتبه أنه لم يعزه إليه، فاضطر أن يبحث عنه في \" العمل \"، ولكن دون جدوى.\nو\" الكنز \" في إطلاق العزو لابن السني تابع في ذلك لأصله - أعني: كتاب السيوطي \" جمع الجوامع \" المعروف بـ \" الجامع الكبير \" -، وغالب ظني أن السيوطي اعتمد في عزوه إلى (ابن السني) على \" مسند الفردوس \" لابن الديلمي؛ فقد قال فيه: \" قال ابن السني:. حدثنا ... \" إلخ. كما في \" زهر الفردوس \" (٣/","vol":"14","page":583},{"text":"٣١٥) لابن حجر، وإنما ظننت هذا؛ لأنه لو كان نقله من كتاب ابن السني مباشرة؛ لسماه، دفعًا للوهم الذي وقع فيه الأخ الفاضل. والله أعلم.\nهذا؛ وقد رواه ابن السني، وكذا ابن عدي في \" الكامل \" (٧/ ١٨٩) من طريق يحيى بن أبي أنيسة: سمعت أبا الزبير المكي يقول: يسمعت جابرًا يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، يحيى بن أبي أنيسة - وهو: الجزري -: قال الذهبي في \" المغني \":\n\" مشهور، قال أحمد وغيره: متروك \".\n<span data-type=\"title\" id=toc-6778>٦٧٦٠ </span>- (منْ ظَلَمَ شِبْرًا فَمَا فَوْقَهُ، كُلِّفَ أَنْ يَحْمِلَهُ يَوْمَ الْقِيَامَةِ حَتَّى يَبْلُغَ الْمَاءَ، ثُمَّ يَحْمِلُهُ إِلَى الْمَحْشَرِ) .\nمنكر جدًا بذكر: (جملة الماء) .\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ٢٧١/ ٦٩٥) من طريق أحمد بن أيوب السكري عن أبي حمزة عن جابر عن موسى التغلبي عن يعلى بن مرة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، موسى التغلبي: لم أعرفه، ولعله من رجال الشيعة؛ فإن (جابرًا) الراوي عنه من كبارهم - وهو: ابن يزيد الجعفي -، وقد اختلف [فيه] المتقدمون من أئمة الجرح، لكن أكثرهم على تضعيفه؛ بل كذبه غير واحد منهم، وكان يؤمن برجعة علي إلى الدنيا! وقد استقر رأي الحفاظ المتأخرين على عدم الاحتجاج بحديثه، وأطال الذهبي في ترجمته في \" الميزان \"، ولخص ذلك في كتابه \" الكاشف \" فقال:","vol":"14","page":584},{"text":"\" من أكبر علماء الشيعة، وثقه شعبة فشذ، وتركه الحفاظ، قال أبو داود:\nليس في كتابي له شيء، سوى حديث السهو، مات سنة (١٢٨) \".\nوقال الحافظ في\" التقريب \":\n\" ضعيف رافضي \". وبه أعله الهيثمي، فقال في\" المجمع \" (٤/ ١٧٥):\n\" وفيه جابر الجعفي، وهو ضعيف، وقد وثق \".\nقلت: وهذا الحديث مما يدل على ضعفه - إن سلم من شيخه موسى التغلبي -؛ لأن أصل الحديث صحيح؛ دون تلك الجملة المنكرة. فقد رواه ابن حبان في\" صحيحه \"، وأحمد، والطبراني أيضًا (٦٩٠ - ٦٩٣) من طرق عن أيمن بن ثابت عن يعلى بن مرة قال: سمعت النبي ﷺ يقول: ... فذكره نحوه دونها، وهو مخرج في المجلد الأول من \" الصحيحة \" (٢٤٠ و٢٤٢) .\nوهو في\" الصحيحين \" وغيرهما عن غير ما واحد من الصحابة - مختصرًا - دونها. وهو مخرج في \" الروض النضير \" (٣٣٨) .\nثم إن الراوي عن جابر الجعفي (أبو حمزة) - اسمه: (محمد بن ميمون السكري) وهو -: ثقة من رجال الشيخين.\nوالراوي عنه (أحمد بن أيوب السكري) هو - فيما يغلب على ظني - (أحمد ابن أيوب الضبي)، وقوله: (السكري) خطأ من الناسخ أو الطابع؛ فإنها نسبة شيخه - كما عرفت -، نقلت إليه خطأ، فقد ذكروا أحمد الضبي هذا في الرواة عن (محمد بن ميمون السكري) . والله أعلم.","vol":"14","page":585},{"text":"<span data-type=\"title\" id=toc-6779>٦٧٦١ </span>- (من أخذ شيئًا من الأرضِ بغيرحِلة؛ طوقة من سبع أرضين، لا يقبل منه صرف ولا عدل) .\nمنكر بزيادة: (جملة الصرف) .\nأخرجه أبو يعلى في \" مسنده\" (٢/ ٨٩/٤ ٧٤)، والبزار أيضًا (٢/ ١٣٥/ ١٣٧٤)، والطبراني في \" الأ وسط \" (٦/ ٦٩ - ٧٠/ ٥١٤٥) من طريق حاتم بن إسماعيل: ثنا حمزة بن أبي محمد عن بجاد ابن موسى عن عامر بن سعد عن أبيه مرفوعًا. وقال البزار - واللفظ له - والطبراني:\n\" لا نعلمه عن سعد بهذا التمام واللفظ إلا بهذا الإسناد\".\nقلت: آفته (حمزة) هذا، وهو ضعيف الحديث، منكر الحديث لم يرو عنه غير حاتم؛ كما قال ابن أبي حاتم عن أبيه. ثم قال:\n\" سئل أبو زرعة عنه؛ فقال: مديني لين \".\nوشيخه (بجاد بن موسى): مجهول. لم يذكرله ابن أبي حاتم راويًا غير حمزة هذا! لكن ذكره البخاري في \" التاريخ \"، وابن حبان في \" الثقات \" (٦/١١٨) برواية حماد بن سلمة عنه؛ فهو مجهول الحال، ولعله لذلك تجاوزه\nالهيثمي، وأعله بالراوي عنه فقال (٤/ ١٧٥):\n\"رواه أبو يعلى، والبزار، والطبراني في \" الأ وسط \"، وفيه حمزة بن أبي محمد، ضعفه أبو حاتم وأبو زرعة عنه، وحسن الترمذي حديثه\".\nقلت: الحديث الذي حسنه الترمذي لفظه:\n\" إن الله تعالى قال: لقد خلقت خلقًا ألسنتهم أحلى من العسل وقلوبهم أمرّ من الصبر، فبي حلفت لأُتيحنهم فتنة تدع الحليم منهم حيراناَ، فبي يغترون؟","vol":"14","page":586},{"text":"وعلي يجترئون؟! \".\nوهو عنده (٢٤٠٧) من رواية حاتم عن حمزة عن عبد الله بن دينار عن ابن عمر مرفوعًا. فليس فيه إلا حمزة هذا، وسائر رجاله ثقات، بخلاف حديث الترجمة ففيه (بجاد) أيضًا، فأحدهما هو الآفة، فقد تفرد بذكر جملة الصرف\nفيه دون كل من روى هذا الحديث من الصحابة، مثل عائشة وغيرها؛ كما سبق الإشارة إلى ذلك في الحديث الذي قبله.\nوقد جاءت الجملة المشار إليها في حق ناس آخرين من العصاة مثل قوله ﷺ:\n\" المدينة حرام، ما بين عير إلى ثور، فمن أحدث فيها حدثًا، أو أوى فيها محدثًا، فعليه لعنة الله، والملائكة، والناس أجمعين، لا يقبل الله منه يوم القيامة صرفًا، ولا عدلًا، ... \". الحديث متفق عليه، وهو مخرج في\" الإرواء \"\n(١٠٥٨)، فكأن راوي حديث الترجمة، دخل عليه حديث في حديث. والله أعلم.\n(تنبيه): عزاه المنذري (٣/ ٥٤/ ٤) لأحمد أيضًا، وليس فيه، فلعله مقحم من بعض النساخ.\nثم إن المعلقين الثلاثة قالوا في الحديث (٢/ ٦٢٧):\n\" حسن بشواهده \"!\nوهذا من بالغ جهلهم بهذا العلم الشريف؛ لأن جملة الصرف ليس لها شاهد في هذا الحديث، فهي منكرة فيه. هداهم الله.","vol":"14","page":587},{"text":"<span data-type=\"title\" id=toc-6780>٦٧٦٢ </span>- (ذِرَاعٌ مِنْ الْأَرْضِ يَنْتَقِصُهَا الْمَرْءُ الْمُسْلِمُ مِنْ حَقِّ أَخِيهِ، فَلَيْسَ حَصَاةٌ مِنْ الْأَرْضِ يَأْخُذُهَا أَحَدٌ، إِلَّا طُوِّقَهَا يَوْمَ الْقِيَامَةِ إِلَى قَعْرِ الْأَرْضِ، وَلَا يَعْلَمُ قَعْرَهَا إِلَّا اللَّهُ ﷿ الَّذِي خَلَقَهَا) .\nضعيف.\nأخرجه أحمد (١/ ٣٩٦، ٣٩٧)، والطبراني في \" المعجم الكبير\" (١٠/ ٢٦٦/ ١٠٥١٦) من طريق عبد الله بن لهيعة: ثنا عبيد الله بن أبي جعفر عن أبي عبد الرحمن الحبلي عن ابن مسعود ﵁ قال:\nقلت: يا رسول الله! أي الظلم أظلم؟ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة المعروف، إلا ما كان من رواية العبادلة ونحوهم عنه، وليس هذا منها.\nثم إن الظاهر أنه منقطع بين أبي عبد الرحمن الحبلي الذي مات سنة (١٠٠)، وابن مسعود وقد مات سنة (٣٢)، فبينوفاتيهما دهر طويل؛ كما قال الشيخ أحمد شاكر ﵀ في تعليقه على \" المسند \" (٥/ ٢٨٩)؛ ولهذا صدر\nتعليقه بقوله:\n\"إسناده صحيح، ولكني أخشى أن يكون منقطعًا \".\nوأعاده بنحوه في مكان آخر منه (ص ٢٩١) .\nومن عادته - غفر الله لنا وله - أنه يتسامح في حديث ابن لهيعة؛ فيصححه لا يفرق بين العبادلة وغيرهم إذا كانوا من الثقات؛ ولكني أقول:\nكفى بالمرء نبلًا أن تعد معائبه","vol":"14","page":588},{"text":"ونحوه قول المنذري (٣/ ٥٤/ ٥)، وتبعه الهيثمي (٤/ ١٧٤ - ١٧٥)، وقلدهما المعلقون الثلاثة (٢/ ٦٢٨):\n\" رواه أحمد، والطبراني في \" الكبير \"، وإسناد أحمد حسنٌ \".\nثم إنه وقع في \" الترغيب \": \" وعن أبي مسعود..،، وهو خطأ من بعض النساخ.\n<span data-type=\"title\" id=toc-6781>٦٧٦٣ </span>- (قَالَ اللَّهُ: ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ، [ومن كنت خصمه، خصمته]: رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ، وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ ثَمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا، فَاسْتَوْفَى مِنْهُ، وَلَمْ يُعْطِ (وفي رواية: ولم يُوفه) أَجْرَهُ) .\nضعيف.\nأخرجه البخاري (٢٢٢٧، ٢٢٧٠)، ومن طريقه البغوي في \" شرح السنة \" (٨/ ٢٦٥/ ٢١٨٦)، وابن ماجه (٢٤٤٢)، وابن حبان (٧٢٩٥)، وابن الجارود (٥٧٩)، والطحاوي في \" مشكل الآثار \" (٤/ ٤٢ ١)، والبيهقي في \" السنن \" (٦/ ١٤، ١٢١)، وأحمد (٢/ ٣٥٨)، وأبو يعلى (١١/ ٤٤٤/٦٥٧١)، والطبراني في \" المعجم الصغير \" (١٨٤ - هند) من طرق عن يحيى بن سليم عن إسماعيل بن أمية عن سعيد بن أبي سعيد [عن أبيه] عن أبي هريرة مرفوعًا. وقال الطبراني:\n\" لم يروه عن المقبري إلا إسماعيل ين أمية، تفرد به يحيى بن سليم \".\nقلت: وهو مختلف فيه، وقد كنت ذكرت شيئًا من أقوالهم فيه تحت هذا الحديث حين كنت خرجته قديمًا في \" إرواء الغليل \" (٥/ ٣٠٨ - ٣١١)، ومِلت","vol":"14","page":589},{"text":"هناك إلى تضعيفه، وذكرت خلاصة منه فيما علقته على كتابي \" مختصر صحيح البخاري \" (٢/ ٧٣/ ١٠٥٠)، وإن مما حملني على ذلك؛ أني رأيتهم قد نقلوا عن البخاري نفسه أنه قال في يحيى بن سليم - وهو: الطائفي -:\n\" ما حدث الحميدي عن يحيى بن سليم فهوصحيح \".\nوليس هذا من رواية الحميدي عنه، لا عند البخاري، ولا في شيء من المصادر المتقدمة.\nثم إنني ازددت ثقة بضعفه حين انتبهت لاضطراب يحيى في روايته إسنادًا ومتنًا:\nأ - أما الإسناد؛ فرواه الجماعة - كما تقدم - ... عن سعيد بن أبي سعيد المقبري عن أبي هريرة.\nوقال أبو جعفر النفيلي: ... عن سعيد عن أبيه عن أبي هريرة.\nأخرجه ابن الجارود، والبيهقي في رواية. ونقل عنه الحافظ في \" الفتح \" (٤ / ٤١٨) أنه قال:\n\" والمحفوظ قول الجماعة \".\nقلت: لم أطمئن لهذا الحكم لضعف الطائفي، وثقة النفيلي - وهو: (عبد الله ابن محمد) -، بل هو فوق الثقة، فقد بالغوا في الثناء عليه وعلى حفظه، فقال الذهبي في \" الكاشف \":\n\" قال أبو داود: ما رأيت أحفظ منه، وكان أحمد يعظمه. وقال ابن وارة: هو من أركان الدين \". وقال الحافظ في \" التقريب \":","vol":"14","page":590},{"text":"\" ثقة حافظ \".\nفأقول: فمن الواضح جدًا أنه إذا دار الأمر بين توهيم الثقة المختلف فيه، وتوهيم الثقة الحافظ المتفق على توثيقه؛ فإن مما لا مرية فيه أن توهيم الأول منهما هو الصواب، ولا سيما إذا كان الراجح أنه ضعيف من قبل حفظه؛ ولذلك قال الحافظ في \" تقريبه \":\n\" صدوق سيئ الحفظ \". فكيف يصح توهيم جبل الحفظ، وشيخه سيئ الحفظ؟! هذا لا يستقيم أبدًا. بل الصواب أن يقال: إن الشيخ كان تارة يذكر في الإسناد: \" عن أبيه \" فحفظه عنه أبو جعفر النفيلى، وتارة لا يذكره فحفظه\nالجماعة، وكل حدث بما سمع.\nويؤيد هذا ما يأتي:\nب - أما المتن، فقد اضطرب في حرفين منه:\nالأول: فقال مرة: \" لم يعطه \"، وهو رواية البخاري فى الموضعين عن شيخين له عنه. وقال الآخرون: \" ولم يوفه \".\nفهل يقال: هذا هو المحفوظ؛ لأنه رواية الجماعة، ويوهم شيخا البخاري، أم يقال: كل حفظ ما سمع من الطائفي، وإنما هذا هو الذي كان يضطرب في لفطه، فيقول هذا مرة، وهذا مرة. نعم.\nفهذا هوالحق ما به خفاء ... فدعني عن بنيات الطريق.\nويؤيده الأمر الآتي، وهو:\nالآخر: لم يذكر البخاري وأحمد زيادة: \" ومن كنت خصمه؛ خصمته \"،","vol":"14","page":591},{"text":"وهي في رواية ابن حبان، وابن الجارود، وابن ماجه، والبيهقي، وأبي يعلى، والطبراني، والبغوي في رواية له. وهي عند ابن خزيمة أيضًا، كما ذكر الحافظ في \" الفتح \"، أخرجوها من طرق عن الطائفي.\nثم استدركت فقلت: هناك اضطراب في جملة أخرى، وهي أن الحديث عند الجماعة حديث قدسي: \" قال الله \". لكن هذا القول لم يثبت عند ابن حبان، وا ن ماجه، وأبي يعلى، والطبراني، فقالوا:\n\" قال رسول الله ﷺ: ثلاثة أنا خصمهم يوم القيامة، ومن كنت ... \" الحديث. فجعلوه حديثًا نبويًا، وهذا أقرب عندي من حيث التعبير، وأسلوب الكلام. واللة أعلم.\nوثمة تنبيهات:\nأولًا: عزا المنذري الحديث في \" الترغيب \" (٣/ ٥٧/ ١ و٦٣/ ٢) للبخاري وابن ماجه بالزيادة؛ فأوهم أنها عند البخاري أيضًا، فتعقبه الحافظ إبراهيم الناجي في \" عجالة الإملاء \" بقوله (١٦٨/ ١):\n\" ولا ريب أن هذه الزيادة ليست عند البخاري، إنما هي عند ابن ماجه وابن خزيمة وابن حبان والإسماعيلي، وعزاها النووي في \" شرح المهذب \" إلى أبي يعلى الموصلي فقط، وذكر أنها عنده بإسناد ضعيف \".\nقلت: وكذلك وقع في هذا العزو المتكر المعلق على \" مسند أبي يعلى \" (١١/ ٤٤٥)؛ فإنه لما خرج الحديث للبخاري وابن ماجه وغيرهما؛ \"لم يبين الفرق بين روايتيهما، ومثله مما يقع فيه كثيرًا هو وغيره من الناشئين في هذا العلم.","vol":"14","page":592},{"text":"ثانيًا: لقد فرق النووي في \" شرح المهذب \" (٩/ ٢٤٢) بين أصل الحديث بدون الزيادة؛ فعزاه للبخاري، وبين الزيادة المتقدمة؛ فعزاها لأبي يعلى وحده بإسناد ضعيف. ولم يبين سبب ضعفه لا هو ولا الناجي، لانما هو توهمه أنه تفرد به (سويد بن سعيد) شيخ أبي يعلى! ففاته أنه عند ابن ماجه عن سويد أيضًا، وأنه عند ابن حبان وابن الجارود وغيرهما ممن قرن معهما قبيل الاستدراك، فعلتها علة المزيد عليه وهو (يحيى بن سليم الطائفي) .\nثالثًا: تقدم تصريح الطبراني بتفرد (يحيى) هذا بالحديث، ففيه رد لقول الحافظ في \" مقدمة الفتح \": إن له أصلًا عند البخاري من غير هذا الوجه! وقد رددت عليه هذا ووهمًا آخر له في \" الإرواء \" فلا داعي للإعادة، فمن شاء؛ رجع اليه.\nرابعًا: أورد المنذري الحديث في مكان ثالث من \" الترغيب \" (٤/ ٤٤/ ١٦) برواية البخاري ولفظه؛ إلا أنه قال:\n\" فاستوفى منه العمل، ولم يوفه أجره \".\nفتعقبه الناجي (ق ٢٠٢/ ١) بأن لفظ: \" العمل \" ليس عند البخاري.\nقلت: ولا عند أحد ممن ذكرنا من المخرجين، وإنما هو مقحم من بعض النساخ، وربما كان على حاشية النسخة كتبت لبيان المراد، فتوهمها بعض النساخ من المتن، فضمها اليه!\nوفي النص المذكور خطأ آخر، وهو قوله: \" يوفه \"، فهذا لفظ ابن ماجه وغيره، ولفظ البخاري: \" يعطه \" - كما تقدم -. والله ﷾ أعلم.\nخامسًا: من جهل المعلقين الثلاثة على \" الترغيب \" بالفقه أنهم جعلوا حديث الترجمة شاهدًا لحديث: \" أعطوا الأجير أجره قبل أن يجف عرقه \"! ولا","vol":"14","page":593},{"text":"يخفى الفرق بينهما، فالأول: فيه الأمر بدلالة المفهوم على إعطاء الأجيرأجره كاملًا وافيًا غير منقوص، والآخر: فيه الأمر الصريح بالتعجيل بدفع الأجر؛ كما هو ظاهرلكل بصير.\n<span data-type=\"title\" id=toc-6782>٦٧٦٤ </span>- (لا ينفع حذر من قدر، والدعاء ينفع مالم ينزل القضاء، وإن البلاء والدعاء ليلتقيان بين السماء والأرض، فيعتلجان إلى يوم القيامة) .\nضعيف جدًا (*) .\nأخرجه البزار في \" مسنده \" (٢/ ٢٩/ ٢١٦٤) من طريق إبراهيم بن خُثيم بن عراك بن مالك عن أبيه عن جده عن أبي هريرة مرفوعًا. وقال:\n\" لا نعلمه عن أبي هريرة إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدًا؛ إبراهيم بن خثيم: قال النسائي:\n\" متروك \". وقال أن زرعة.\n\" منكر الحديث\".\nوبه أعله الهيثمي، فقال (٧/ ٢٠٩ و١٠/ ١٤٦):\n\"رواه البزار، وفيه إبراهيم بن خثيم، وهو متروك \".\nثم رواه البزار (٢١٦٥)، والحاكم (١/ ٤٩٢)، والطبراني في \" الأوسط \" (٣/ ٢٤٢/ ٢٥١٩)، و\" الدعاء \" (٢/ ٢/ ٠ ٨٠/ ٣٣)، والخطيب (٨/ ٤٥٣)\n_________\n(*) هذا ما حكم به الشيخ ﵀ أخيرًا على هذا الحديث، وكان قد حسنه - قديمًا -؛ انظر \"صحيح الجامع \" برقم (٧٧٣٩) . (الناشر) .","vol":"14","page":594},{"text":"من طريق زكريا بن منظور: حدثني عطاف عن هشام عن أبيه عن عائشة مرفوعًا بلفظ:\n\"لا يغني حذر من قدر، والدعاء ينفع مما نزل، ومما لم ينزل، وان البلاء ينزل فيلقاه الدعاء فيعتلجان إلى يوم القيامة \".\nوقال البزار:\n\" لا نعلمه عن النبي ﷺ إلا بهذا الإسناد \".\nكذا قال! وكأنه نسي، فقد علمه بالإسناد المتقدم عنه له؛ وان كان واهيًا، وأظن أن هذا مثله في الوهن، وعلته (زكريا بن منظور)، وان قال الحاكم عقبه:\n\"صحيح الإسناد \"؛ فقد رده الذهبي بقوله في \" التلخيص \":\n\" قلت: زكريا مجمع على ضعفه\".\nكذا قال! وهو مردود بقول الهيثمي:\n\" وثقه أحمد بن صالح المصري، وضعفه الجمهور \".\nقلت: ووثقه ابن معين في رواية؛ كما في \" التهذيب \". وقال الذهبي في \"المغني \":\n\"ضعفه جماعة، وقال ابن معين: ليس بثقة \". وأما في \" الكاشف \" فاكتفى بقوله:\n\" لينه أحمد \". ونحوه قول الحافظ في، \" التقريب \":\n\" ضعيف \".\nوأما في \" التلخيص الحبير \"؛ فقال عقب الحديث - وقد عزاه للبزار والحاكم -:","vol":"14","page":595},{"text":"\" وفي إسناده زكريا بن منظور، وهو متروك \".\nوذكر له ابن عدي في \" الكامل \" أحاديث هذا أحدها، ثم قال (٣/ ٢١٣):\n\" ليس له أحاديث أنكر مما ذكرت، وله غيرها غرائب، وهو ضعيف - كما ذكروا -، إلا أنه يكتب حديثه \".\nوقال ابن الجوزي في \" العلل \" (٢/ ٣٦٠):\n\" حديث لا يصح، قال يحيى: زكريا ليس بثقة. وقال الدارقطني: متروك \".\n(تنبيه): قوله: \" لا يغني حذر من قدر \" قد صح موقوفًا على ابن عباس، وهو مخرج في \" الضعيفة \" تحت الحديث (٥٤٤٨) .\nوقوله ﷺ: \" الدعاء يرد القضاء \"، قد ثبت مرفوعًا عن ثوبان، وهو مخرج في الصحيحة \" (١٥٤) .\n<span data-type=\"title\" id=toc-6783>٦٧٦٥ </span>- (إن نساء بني إسرائيل كن يجعلن هذا في رؤوسهن فلُعِنّ، وحُرَّمَ عليهن المساجد. يعني: قُصَّة) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٠/ ٣٦٠/ ١٠٧١٨)، و\"الأوسط \" (١/ ٢٣٢/ ٢٥٦) من طريق سعيد بن عفير قال: حدثنا ابن لهيعة عن أبي الأسود عن عروة بن الزبير عن أبن عباس:\nأن رسول الله ﷺ خرج بقُصة فقال: ... فذكره، وقال:\n\" لم يروه عن عروة عن ابن عباس، إلا أبو الأسود، تفرد به ابن لهيعة \" -","vol":"14","page":596},{"text":"قلت: وهو ضعيف؛ لما عرض له من سوء الحفظ - كما هو معروف -، وسائر رواته ثقات. وقال الهيثمي في \" مجمع الزوائد \" (٥/ ١٦٩):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه ابن لهيعة، وحديثه حسن، وفيه ضعف، وبقية رجاله ثقات \".\n(تنبيه): زعم الدكتور المعلق على\" الأوسط \" فقال:\n\"والحديث قد أخرجه البخاري ومسلم بمعناه من حديث معاوية بن أبي سفيان \".\nقلت: لفظ حديث معاوية:\n\" إنما هلكت بنو إسرائيل حين اتخذ هذه نساؤهم \".\nوهو مخرج في \" غاية المرام \" (٧٩ - ٨٠/ ١٠٠) برواية الشيخين وغيرهما، وليس فيه - كما ترى - جملة المساجد، لا لفظًا ولا معنى، فقول الدكتور:\" بمعناه \" خطأ ظاهر. والله المستعان.\n<span data-type=\"title\" id=toc-6784>٦٧٦٦ </span>- (إن ملائكة الله يعرفون بني آدم - أحسبُه قال: ويعرفون أعمالهم - فإذا نظروا إلى عبد يعمل بطاعة الله؛ ذكروه بينهم وسمّوه، وقالوا: أفلح الليلة فلان، نجا الليلة فلان، وإذا نظروا إلى عبد يعمل\nبمعصية الله؛ ذكروه بينهم وسمّوه، وقالوا: هلك فلان الليلة) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (٤/ ٦٧/ ٤ ١ ٣٢ - كشف الأستار) قال: حدثنا إسحاق بن سليمان البغدادي الفلوسي قال: ثنا بيان بن حمران:\nثنا سلام عن منصور بن زاذان عن محمد عن أبي هريرة مرفوعًا، وقال:","vol":"14","page":597},{"text":"\" وسلام هذا، أحسبه (سلاّم المدائني)، وهو لين الحديث \".\nوأقول: أما أنه (سلام المدائني) فنعم - وهو: الخراساني الطويل -، وأما أنه \" لين الحديث \"، ففيه تسامح كبير؛ وإن أقره ابن كثير في \" البداية \" (١/ ٥١)، فقد تعقبه الحافظ ابن حجر في \" مختصر زوائد مسند البزار \" فقال (٢/ ٤٥١):\n\" قلت: بل متروك \". وكذا قال الذهبي في \" المغني \"، واتهمه ابن حبان (١/ ٣٣٩) بالوضع.\nوالظاهر أن الهيثمي لم يعرفه؛ فقال في \" المجمع \" (١٠/ ٢٢٧):\n\" رواه البزار، وفيه من لم أعرفهم \"!\nأقول هذا؛ لأنه لو عرفه؛ لأعله به، ولأغناه ذلك عن إعلاله بجهالة من لم يعرفهم، وليس فيه من يليق أن يقال ما قال سوى (بيان بن حمران)، والراوي عنه (الفلوسي)؛ فإني لم أجد لهما ترجمة، ومع أن (الفلوسي) هذا من شرط الخطيب في \" تاريخ بغداد \" فلم أره فيه، ولا أورد نسبته هذه السمعاني في \" الأنساب \"، ولا ابن الأثير في \" اللباب \"، ولا الفيروز أبادي في \" قاموسه \"، ولا شارحه في \" تاجه \". والله أعلم.\n<span data-type=\"title\" id=toc-6785>٦٧٦٧ </span>- (أكمل المؤمنين إيمانًا، أحاسنُهم أخلاقًا. وإن المرء ليكون. مؤمنًا، وإن في خُلُقه شيئًا، فينقص ذلك من إيمانه) .\nمنكر بزيادة الشطر الثاني.\nأخرجه ابن نصر في \" تعظيم قدر الصلاة \" (١/٤٤٢/ ٤٥٤) من طريق ابن لهيعة: حدثني عيسى بن سِيلان عن أبي هريرة مرفوعًا.","vol":"14","page":598},{"text":"قلت: وهذا إسناد ضعيف؛ عيسى بن سيلان: أورده البخاري في \" التاريخ \"، وابن أبي حاتم في \" كتابه \"، ولم يذكرا فيه جرحًا ولا تعديلًا. وذكر الحافظ في \" التهذيب \" (٢/ ٤٠):\n\" وقال الدارقطني في (ابن سيلان): قيل: اسمه (عيسى)، وقيل:\n(عبد ربه)، حديثه يعتبر به. وقال ابن يونس:\nعيسى بن سيلان، مكي سكن مصر، روى عن أبي هريرة، روى عنه زيد بن أسلم، وحيوة بن شريح، والليث، وابن لهيعة \".\nوفاته أنه ذكره ابن حبان في \" الثقات \" (٧/ ٢٣١) من رواية عبد الله بن الوليد عنه.\nقلت: فإن كان حفظه؛ فهو من تخاليط ابن لهيعة؛ لسوء حفظه الذي كان طرأ عليه، فقد جاء الحديث من طرق ثلاث عن أبي هريرة مرفوعًا دون هذه الزيادة المنكرة، وروي كذلك عن عائشة ﵂، وهي مخرجة في \" الصحيحة \" (٢٨٤) .\nولقد كان من تلك الطرق الثلاث، طريق محمد بن عمرو: حدثنا أبو سلمة عن أبي هريرة مرفوعًا بالشطر الأول منه وزيادة:\n\" وخياركم خياركم لنسائهم \".\nوبينت هناك أن إسناده حسن للضعف اليسير الذي في محمد بن عمرو.\nثم وقفت على متابع قوي له، فأحببت أن أقيده هنا؛ ليزداد الحديث الصحيح به قوة على قوة، ويزداد بذلك نكارة حديث الترجمة على نكارة، ألا وهو حصين","vol":"14","page":599},{"text":"- وهو: ابن عبد الرحمن السلمي - عن أبي سلمة به.\nأخرجه الطبراني في \" المعجم الأوسط \" (٥/ ٢١٢/ ٤٤١٧): حدثنا عبد الله بن العباس الطيالسي قال: حدثنا عبد الرحيم بن محمد بن زيد السكري (١)، قال: حدثنا عباد بن العوام عن حصين به.\nقلت: وهذا إسناد صحيح، أكثر رجاله من رجال الشيخين؛ عباد فمن فوقه، وقد قال الطبراني عقبه:\n\" لم يروه عن حصين إلا عباد، تفرد به عبد الرحيم بن محمد السكري \".\nقلت: وهو ثقة - كما رواه الخطيب في \" التاريخ \" (١١/ ٨٦) عن الدارقطني -.\nوعبد الله بن العباس الطيالسي: ترجمه الخطيب (١٠/ ٣٦ - ٣٧) برواية جماعة من الحفاظ عنه، وقال:\n\" وكان ثقة \".\nثم روى عن الدارقطني أنه قال:\n\" لا بأس به \". مات سنة (٣٠٨) .\n<span data-type=\"title\" id=toc-6786>٦٧٦٨ </span>- (لا تقولوا: (رمضان)؛ فإن (رمضان) اسم من أسماء الله تعالى، ولكن قولوا: شهر رمضان) .\nباطل.\nأخرجه ابن عدي في \" الكامل \" (٧/ ٥٣)، والبيهقي في \" السنن\n_________\n(١) الأصل (زياد السكونى) وهو خطأ من الناسخ، والتصحيح من \" تاريخ بغداد \".","vol":"14","page":600},{"text":"الكبرى \" (٤/ ٢٠١)، والديلمي في \" مسند الفردوس \" (٣/ ١٥٩) من طريق أبي معشر عن سعيد المقبري عن أبي هريرة مرفوعًا. وقال البيهقي:\n\" وأبو معشر هو نجيح السندي، ضعفه يحيى بن معين، وكان يحيى القطان لا يحدث عنه، وكان عبد الرحمن بن مهدي يحدث عنه، والله أعلم، وقد قيل: عن أبي معشرعن محمد بن كعب من قوله، وهو أشبه \".\nثم ساق إسناده إلى أبي معشر به، وقال:\n\" وروي ذاك عن مجاهد والحسن البصري، والطريق إليهما ضعيف \".\nوأقول: كل ذلك منكر جدًا؛ لأن أسماء الله توقيفية، وهؤلاء الأئمة أجل من أن يقولوا ذلك؛ ولهذا فإني أشك في ثبوت مثله عن أحد من السلف، فقول ابن أبي حاتم عن أبيه في كتابه \" العلل \" (١/ ٢٥٠):\n\" هذا خطأ، إنما هو قول أبي هريرة\"! ففيه شيء لا أدري ما هو؟\nثم رأيت ما كشف لي عن العلة، وهي أن مدار الموقوف على أبي هريرة على أبي معشر أيضًا، فقال ابن أبي حاتم في \" تفسير سورة البقرة \" (١/ ١١٨/ ١):\nحدثنا أبي: ثنا محمد بن بكار بن الريان: ثنا أبو معشر عن محمد بن كعب وسعيد عن أبي هريرة: قالا لا تقولوا ... الحديث، هكذا ذكره موقوفًا. وكذلك ذكره ابن كثير في\" التفسير \" (١/ ٢١٦) من رواية ابن أبي حاتم. وهذا مما يؤكد نكارته وعدم حفظ أبي معشر إياه، فتارة يرويه عن سعيد عن أبي هريرة مرفوعًا، وتارة موقوفًا عليه، وأخرى يجعله من قول محمد بن كعب.\nوالمقصود؛ أن رواية ابن أبي حاتم هذه قد كشفت لي ما كان خافيًا، وهو أن","vol":"14","page":601},{"text":"قول أبي حاتم المتقدم:\n\" إنما هو من قول أبي هريرة \" تساهل منه غير معروف عنه، ما دام أن راويه هو أبو معشر نفسه، وهو مما اتفقوا على ضعفه، وقد عقب عليه ابن كثير بقوله:\n\" هو نجيح بن عبد الرحمن المدني إمام المغازي والسير، ولكن فيه ضعف، وقد أنكره عليه الحافظ ابن عدي، وهو جدير بالإنكار؛ فإنه متروك، وقد وهم في رفع الحديث (!)، وقد انتصر البخاري ﵀ في كتابه لهذا، فقال: \" باب يقال:\nرمضان \" وساق أحاديث في ذلك منها: من صام رمضان إيمانًا واحتسابًا؛ غفر له ما تقدم من ذنبه. ونحو ذلك \".\nقلت: وقد أنكره أيضًا الذهبي، فذكره في جملة ما أنكر على أبي معشر، وصرح الحافظ في \" الفتح \" (٤/ ١١٣) بأنه:\n\" حديث ضعيف \". والصواب قول ابن الجوزي في \" الموضوعات \" (٢/١٨٧):\n\" هذا حديث موضوع لا أصل له، وأبو معشر: كان يحيى بن سعيد يضعفه ولا يحدث عنه، ويضحك، إذا ذكره، وقال يحيى بن معين:\" إسناده ليس بشيء\".\nقلت: ولم يذكرأحد في أسماء الله (رمضان)، ولا يجوز أن يسمى به إجماعًا، وفي\" الصحيحين \" من حديث أبي هريرة عن النبي ﷺ أنه قال: إذا دخل رمضان؛ فتحت أبواب الجنة \".\nوقد روى ناشب بن عمرو بإسناد له عن ابن عمر مرفوعًا نحوه.\nأخرجه تمام في \" الفوائد \" (٢/ ١٦٢/ ٥٥١ - الروض البسام) بإسناده عنه.","vol":"14","page":602},{"text":"وهو منكر الحديث - كما قال البخاري -.\n<span data-type=\"title\" id=toc-6787>٦٧٦٩ </span>- (يقول الله ﷿: أنا خلقت العباد بعلمي، فمن أردت به خيرا منحته خلقا حسنا، ومن أردت به شرا، منحته خلقا سيئا) .\nمنكر.\nأخرجه الطبراني في \" مكارم الأخلاق \" (٣٧/ ٧) قال: ثنا محمد ابن عبد الله الحضرمي: ثنا محمد بن يوسف الأنباري: ثنا أبي عن يحيى بن أبي أنس المكي عن ابن جريج عن عطاء عن ابن عمرمرفوعًا.\nقلت: وهذا إسناد ضعيف:\n١ - يحيى بن أبي أنس المكي: لم أجد له ذكرًا في كتب الرجال التي عندى، ولا في الرواة عن ابن جريج، وذلك يدل على أنه مجهول، لاسيما وقد تفرد برواية هذا الحديث الغريب من بين الأحاديث القدسية، وقد روي نحوه من\nقوله ﷺ بإسناد ضعيف جدًا، وقد مضى برقم (٣٢٤٤) .\n٢ - محمد بن يوسف الأنبار: مثله في الجهالة؛ إلا أن البخاري قد أورده في \" التاريخ \" مختصرًا جدًا، فقال (٣/ ٣٩٣):\n\" محمد بن يوسف الأنباري؛ حدث عن أبي النضر هاشم بن القاسم، روى عنه محمد بن عبد الله مُطَيّن الكوفي\".\nوأما أبوه يوسف، فالظاهر أنه المترجم في \" التاريخ \" أيضًا (١٤/ ٢٩٨)، و\" التهذيب \":\n\" يوسف بن بهلول التميمي، أبو يعقوب الأنباري، نزيل الكوفة ... \".","vol":"14","page":603},{"text":"روى عنه جمع منهم البخاري في \" الصحيح \"، ولم يذكروا فيهم ابنه (محمد) هذا، مما يدل على جهالته أيضًا. والله أعلم.\n<span data-type=\"title\" id=toc-6788>٦٧٧٠ </span>- (لا يحل لمسلم أن يهجر أخاه فوق ثلاث، يلتقيانِ؛ فيعرضُ هذا، ويعرضُ هذا، والذي يبدأ بالسلام يسبق إلى الجنة) .\nمنكر بزيادة: (السبق) .\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٤٢٥/\n٧٨٧٠) قال: حدثنا محمود قال: حدثنا وهب قال: حدثنا خالد عن عبد الله بن عمر عن الزهري عن أنس بن مالك مرفوعًا.\nقلت: وهذ! إسناد ضعيف؛ رجاله كلهم ثقات، رجال مسلم؛ غير محمود - وهو: ابن محمد الواسطي -، وهو محدث كبير، كما قال الذهبي في \" التاريخ \"، وقد ترجمه الشيخ الأنصاري في كتابه (ص ٣٢٥)، إلا أن (عبد الله بن عمر) وهو العمري المكبر، لم يخرج له مسلم إلا متابعة؛ وذلك؛ لأن في حفظه ضعفًا، وروايته لهذا الحديث بالزيادة المشار إليها آنفآ تؤكد ضعفه؛ فقد رواه مالك، وعنه الشيخان وغيرهما عن الزهري به دونها. ورواه وغيره من طرق أخرى عن الزهري به كذلك.\nبل قد جاء الحديث عن جمع من الصحابة دونها، بلغ عددهم في تخريجي له في \" الإرواء \" (٧/ ٩٢ - ٩٦) ثمانية، دون حديث أنس، وقد أشار إلى نكارته الحافظ الطبراني بقوله عقب الحديث:\n\" لم يقل أحد روى هذا الحديث عن الزهري: \" والذي يبدأ بالسلام يسبق إلى الجنة \"؛ إلا عبد الله بن عمر \".","vol":"14","page":604},{"text":"والمحفوظ في حديث أبي أيوب الأنصاري عند الشيخين وغيرهما:\n\" وخيرهما الذي يبدأ بالسلام \".\nفالظاهر أن (العمري) أراد هذا فغلبه سوء حفظه، فجاء بتلك الزيادة التي لا أصل لها، فالعجب من ثلاثة من الحفاظ:\nأولهم: الحافظ المنذري، فإنه أورده في \" الترغيب \" (٣/ ٢٨٠/ ١) برواية الشيخين، ثم قال:\n\" ورواه الطبراني، وزاد فيه ... \" فذكرها، وسكت عنها!\nثانيهم: الحافظ الهيثمي؛ فإنه أورده في \" المجمع \" (٨/ ٦٧) وقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه من لم أعرفهم \"!\nوليس فيه من لا يعرف؛ كما عرفت.\nثالثهم: الحافظ العسقلاني؛ فإنه قال في \" الفتح \" (١٠/ ٤٩٥):\n\" زاد الطبري من طريق أخرى عن الزهري: يسبق إلى الجنة \".\nقلت: فسكت أيضًا عنه، وما أظنه إلا من طريق العمري، وقول الطبراني صريح في ذلك. والله أعلم.\nومثل هذه الزيادة في النكارة عندي ما رواه عبد الله بن عبد العزيز الليثي في حديث أبي أيوب المشار إليه، فإنه قال: عن ابن شهاب عن عطاء بن يزيد الليثي عنه مرفوعًا نحوه إلا أنه قال مكان جملة: \" وخيرهما ... \":","vol":"14","page":605},{"text":"\" فإن تكلما، وإلا؛ أعرض الله ﷿ عنهما حتى يتكلما\".\nأخرجه الطبراني في \" المعجم الكبير\" (٤/ ٧٣ ١/ ٣٩٥٧ و٣٩٧٤) .\nوعبد الله بن عبد العزيز الليثي: قال الحافظ في \" التقريب \":\n\" ضعيف، واختلط بأخرة \".\nقلت: وهذا - دون شك أو ريب - من تخاليطه؛ فقد خالف جماعة الثقات الذين رووه عن ابن شهاب باللفظ المتقدم، وقد ساقه الطبراني من طرق عنه (٣٩٤٩ - ٣٩٥٦) .\n(تنبيه): من جهل المعلقين الثلاثة على \" الترغيب \" أنهم حسنوا حديث الطبراني هذا عن أبي أيوب؛ فقالوا (٣/ ٤٤٩/ ٤٠٧٠):\n\" حسن بشواهده \"! وهو مخالف لما أشاروا إليه من الشواهد بزيادته المنكرة، وكذلك صححوا حديث الترجمة (٣/ ٤٤٧/ ٤٠٧٠) .\n<span data-type=\"title\" id=toc-6789>٦٧٧١ </span>- (من حمى عِرض أخيه في الدنيا، بعث الله إليه ملكًا يوم القيامة يحميه من النار) .\nضعيف جدًا.\nأخرجه ابن أبي الدنيا في \" الصمت \" (١٣٥/ ٢٤٠)، و\" الغيبة والنميمة \" (٩٩/ ١٠٥): حدثنا أبو بلال الأشعري: حدثنا أبو المنقذ القرشي عن شيخ من أهل البصرة عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد مظلم مسلسل بالعلل، والشيخ البصري متهم، فقد جاء مسمى، فقال الخرائطي في \" مكارم الأخلاق \" (٢/ ١ ٨٤/ ٩٣١): حدثنا أبو","vol":"14","page":606},{"text":"جعفرأحمد بن يحيى بن مالك السوسي: نا أبو بلال الأشعري: نا أبو منقذ الأشعري، عن أبان بن أبي عياش عن أنس بن مالك به.\nقلت: وهذا إسناد ضعيف جدًا، مسلسل بالعلل:\n١ - أبو بلال الأشعري - اسمه: (مرداس بن محمد ...) -: ضعفه الدارقطني والحاكم، وأما ابن حبان فقال في \" الثقات \" (٩/ ١٩٩):\n\"غرب ويتفرد\".\n٢ - أبو المنقذ الأشعري: لم أعرفه، ولم يورده الذهبي في كتابه \" المقتنى في سرد الكنى \" الأمر الذي تشعر بأنه مجهول غير معروف. ثم رأيته في \" كنى الدولابي \" (٢/ ١٣٠) وسماه (عبد الرحمن بن ثوب)، عنه صفوان بن عمرو،\nوكذا في \" التاريخ \"، و\" الجرح \"، و\" الثقات \" (٧/ ٧١) .\n٣ - أبان بن أبي عياش: متفق على تركه، وروى ابن حبان في \" الضعفاء \" (١/ ٩٢) عن شعبة أنه قال:\n\" لا يحل الكف عنه؛ فإنه يكذب على رسول الله \".\nولكن الظاهر من عموم ترجمته أنه لم يكن يتعمد الكذب، وإنما يقع ذلك منه؛ لأنه كان من العباد، فأصابته غفلة الصالحين.\nوقال المنذري في \" الترغيب \" (٣/ ٣٠٣):\n\" رواه ابن أبي الدنيا عن شيخ من أهل البصرة لم يسمه، وأظنه (أبان بن [أبي] عياش)، وهو متروك، كذا جاء مسمى في رواية غيره \".","vol":"14","page":607},{"text":"قلت: كأنه يشير إلى رواية الخرائطي.\nوذكره قبيل هذا من حديث سهل بن معاذ مرفوعًا أتم منه، برواية أبي داود وابن أبي الدنيا، ولم يبين علته، وفيه إسماعيل بن يحيى المعافري - وهو -:\nمجهول، وكذا قال الحافظ العراقي في \" تخريج الإحياء \" (٢/ ٢٠٦) بعدما عزاه لأبي داود:\n\"بسند ضعيف \".\nوقد رواه جمع آخر، وهو مخرج في \" المشكاة \" (٤٩٨٦/ التحقيق الثاني) .\nوإن من جهل المعلقين الثلاثة على \" الترغيب \" (٣/ ١٣٣) أنهم أعلوه بقولهم:\n\" وفيه سهل بن معاذ الجهني؛ ضعيف \"! وهو كما قال الحافظ:\n\" لا بأس به إلا في روايات زبان عنه \". وهذا ليس من رواية زبان، وإنما من رواية إسماعيل المذكور عنه، فهي العلة التي نقلوها منه - بجهل - إلى (سهل) !\nوالله المستعان.\nوإن من تخاليطهم أنهم عزوا حديث الترجمة لمن لم يروه؛ فقالوا تعليقًا عليه (٣/٥٠٢):\n\" رواه ابن أبي الدنيا في \" الصمت \" (رقم ٢٤٢)، وهو قطعة من حديث، وابن المبارك في \" الزهد \" (٦٨٦) \"!\nفأقول: رقم أبن المبارك هذا هو لحديث سهل بن معاذ الذي أشرت إليه آنفًا،\nوهو الذي يصدق فيه قولهم: \" هو قطعة من حديث \" دون حديث الترجمة، فهو كامل.","vol":"14","page":608},{"text":"والرقم الذي نسبوه لـ \" الصمت \" خطأ أيضًا، وإنما لحديث آخر عنده (١٣٦/ ٢٤٢) ولبالغ غفلتهم توهموه حديث الترجمة؛ لأنه من رواية شيخ من أهل البصرة - أيضًا - عن أنس مرفوعًا بلفظ: \" إذا وُقع في رجل وأنت في ملأ ... \" الحديث.\nوقد شاركهم - أو سبقهم - أحد المعلقين إلى بعض أوهامهم - أعني: المعلق على \" الغيبة \" -؛ فإنه قال في تعليقه على حديث الترجمة:\n\"أخرجه أبو داود في \" سننه \" (٤٨٨٣)، وابن المبارك في \" الزهد \" ٢٣٩ و... و... و... و... والتبريزي في \" المشكاة \" ٤٩٨٦....!.\nوهكذا سود عشرة أسطر كل سطر نصف سطر وأقل، كان يمكن طبعها بكل يسر في أربعة أسطر، والسبب واضح وهو (تكبير الصغير) ! على أنه لا فائدة تذكر منها، مع ما فيها من الخطأ إن لم أقل التشبع؛ فإن الأرقام المذكورة هي لحديث سهل، وليس لحديث الترجمة.\n<span data-type=\"title\" id=toc-6790>٦٧٧٢ </span>- (يدخل عليكم رجل من أهل الجنة، فدخلَ سعد. قال ذلك في ثلاثة أيام، كل ذلك يدخلُ سعد) .\nضعيف.\nأخرجه البزار في \" مسنده \" (٢/ ١٩٨٢ و٣/ ٢٠٨/ ٢٥٨٢ - كشف الأستار): حدثنا محمد بن المثنى: نا عبد الله بن قيس: ثنا أيوب عن نافع عن ابن عمرمرفوعًا.\nوخولف البزار في لفظه؛ فقال ابن حبان في \" صحيحه \" (٧/ ٦٦/ ٦٩٥٢):\nأخبرنا الحسن بن سفيان: حدثنا محمد بن المثنى: حدثنا عبد الله بن عيسى","vol":"14","page":609},{"text":"(كذا) الرقاشي: حدثنا أيوب بلفظه؛ الا أنه قال:\n(قال: وليس منا أحد إلا وهو يتمنى أن يكون من أهل بيته، فإذا سعد بن أبي وقاص قد طلع \".\nوهكذا رواه العقيلي في \" الضعفاء\" قال: حدثنا محمد بن زكريا قال: حدثنا محمد بن المثنى به.\nذكره في ترجمة (عبد الله بن قيس الرقاشي)، وقال:\n\" حديثه غير محفوظ، ولا يتابع عليه، ولا يعرف إلا به \".\nونقله الذهبي ثم العسقلاني عنه في \" الميزان \" و\" اللسان \"، إلا أنهما أعلاه بقولهما:\n\" لكن فيه الغلابي \". يشيران إلى شيخ العقيلي (محمد بن زكريا)، وخفي عليهما متابعة البزار والحسن بن سفيان إياه، وقال البزار:\n\" لا نعلم رواه عن أيوب إلا عبد الله بن قيس، ولم نسمعه إلا من أبي موسى عنه \".\nقلت: أبو موسى - محمد بن المثنى -: ثقة من رجال الشيخين، وكذلك من فوقه؛ إلا (عبد الله بن قيس)، فهو العلة - كما تقدم عن العقيلي والذهبي والعسقلاني -، وأما ابن حبان فأورده في \" الثقات \"، وقال (٨/ ٣٣٤) .\n\"عبد الله بن عيسى الرقاشي، من أهل البصرة، يروي عن أيوب السختياني، روى عنه محمد بن موسى الحرشي، والبصريون، يخطئ ويخالف \".","vol":"14","page":610},{"text":"هكذا سمى أباه (عيسى)، وكذلك وقع له في إسناد الحديث - كما مر -.\nوقوله: \"روى عنه محمد بن موسى الحرشي\" أخشى أن يكون وهمًا صوابه (محمد ابن المثنى العنزي) . والله أعلم.\n(تنبيه): حاول بعض المعلقين تقوية الحديث، فقال:\n\" وله شاهد من حديث أنس مطولًا عند أحمد (٣/ ١٦٦)، والبزار (١٩٨١) من طريقين عن الزهري عن أنس ... \".\nفأقول: الطريق الأولى رجالها ثقات رجال الشيخين؛ لكن ليس فيه تسمية سعد، بخلاف الطريق الأخرى وهي عند البزار فقط (٢/ ٤٠٩ - ٤١٠/ كشف الأستار)؛ لكن فيها ابن لهيعة وهو سيئ الحفظ، وذكره سعدًا فيها من تخاليطه، ومخالف لرواية غيره من الثقات، فإنه قال: \" رجل من الأنصار \". وسعد من المهاجرين - كما هو معلوم -.\nثم انه معلول بأن بين الزهري وأنس رجلًا لم يسم - كما حققته في\" ضعيف الترغيب \" (٢٣ - الأدب/ ٢١) -، ولو صح؛ فشهادته قاصرة؛ على أن سعدًا من أهل الجنة، وهذا صحيح، يشهد له حديث عبد الرحمن بن عوف في العشرة المبشرين بالجنة، وهو مخرج في \" تخريج الطحاوية \" (٤٨٨ - ٤٨٩) .\nوأما قوله في الحديث:\n\"قال ذلك ثلاثة أيام ... \" أو \" وليس منا أحد ... \" إلخ، فلا شاهد له، فليعلم.","vol":"14","page":611},{"text":"<span data-type=\"title\" id=toc-6791>٦٧٧٣ </span>- (من رد حديثًا بلغه عني؛ فأنا مخاصمه يوم القيامة، وإذا بلغكم عني حديث ولم تعرفوه؛ فقولوا: الله أعلم) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/٣٢١/٦١٦٣): حدثنا بكر بن محمد القزاز البصري: ثنا اسحاق بن إبراهيم بن كالب السلمي: حدثني محمد بن عبد الرحمن بن عبد الله أبو بكر العبدي عن اسحاق بن يونس بن سعد عن هلال الوزان عن سعيد بن المسيب عن سلمان ﵁ مرفوعًا:\n\" من كذب علي متعمدأ؛ فليتبوأ بيتًا في النار، ومن رد ... \" الحديث.\nوهذا الطرف الأول فقط، رواه الإسماعيلي في\" معجم شيوخه \" (ق ٧٣/ ١) بإسناد المصنف. ورواه هذا به في \" طرق حديث من كذب علي متعمدًا\" (١٦٠/ ١٦٧ - تحقيق الأخ علي الحلبي) مضيفًا إلى هذا الطرف الجملة الثانية بلفظ:\n\" ومن رد حديثًا بلغه عني، فليتبوأ بيتًا في النار \"!\nهكذا بتكرار قوله \" فليتبوأ ... \"، وأظنه خطأ من الطابع أو الناسخ؛ فإنه مخالف للسياق الذي نقلته من \" المعجم الكبير \"، ولسياقه في \" الجامع الكبير \" للسيوطي معزوًا لـ (طب)، وكذا في \"مجمع الزوائد\" (١/ ١٤٧)؛ إلا أنه ذكر بين يديه جملة التعمد فقط، وقال:\n\"رواه الطبراني في \" الكبير \"، وإسناده من قبل هلال الوزان لم أجد من ذكرهم، وكذلك الحديث الآتي\". ثم ساقه بتمامه، وقال:\n\" رواه الطبراني في \" الكبير \" \". وجاء في التعليق عليه ما نصه:","vol":"14","page":612},{"text":"\" وفي إسناده هلال أيضًا. هامش \".\nقلت: وفيما ذكر نظر.\nأولًا: - لم يرو الطبراني جملة التعمد فقط عن سلمان الفارسي، لا بهذا الإسناد، ولا بغيره، وهي مع ذلك متواترة عنه ﷺ.\nثانيًا: وأنا أيضًا لم أعرف أحدًا ممن دون (هلال الوزان)، ومن جملتهم شيخ الطبراني (بكر بن محمد القزاز البصري)، وقد روى له في \" المعجم الصغير \" حديثًا آخر، وكناه بـ (أبو عمر المعدل)، (٧٩٢ - الروض النضير) .\nثالثًا: قول المعلق:، وفي إسناده (هلال) أيضًا \" لم أدر بقلم من هو؟ وغالب الهوامش التي على \" المجمع \" هي بقلم الحافظ ابن حجر - تلميذ الهيثمي -، وأستبعد أن يكون هذا منه؛ لأن (هلالًا الوزان) ثقة من رجال الشيخين، ومثله لا يخفى حاله على الحافظ، والمهمش يشير إلى أنه لا يعرف كالذين دونه. والله أعلم.\nوالحديث ذكره السيوطي في \" مفتاح الجنة \" (ص ٣٨ - منيرية) من رواية الطبراني فقط، وسكت عنه على غالب عادته، ووقع فيه (سلمى) مكان (سلمان)، وهوخطأ مطبعي.\n<span data-type=\"title\" id=toc-6792>٦٧٧٤ </span>- (من كذب عليّ متعمدًا، أو رد شيئًا أمرت به؛ فليتبوأ بيتًا في جهنم) .\nمنكر جدًا بذكر: (الرد) .\nأخرجه أبو يعلى في \" المسند \" (١/ ٧٤ - ٧٥/ ٧٣)، و\" معجم شيوخه \" (ق ٣١/ ١): حدثنا عمرو بن مالك: حدثنا جارية","vol":"14","page":613},{"text":"ابن هرم الفقيمي قال: حدثني عبد الله بن دارم: حدثنا عبد الله بن بُسر الحبراني، قال: سمعت أبا كبشة الأنماري - وكان له صحبة - يحدث عن أبي بكر الصديق مرفوعًا.\nوأخرجه الطبراني في \" المعجم الأوسط \" (٣/ ٠ ٤٠/ ٢٨٥٩)، وابن عدي في \" الكامل \" (٢/ ١٧٥) من طرق عن عمرو بن مالك الراسبي به. وقال الطبراني:\n\" لا يروى إلا بهذا الإسناد، تفرد به عمرو بن مالك\".\nقلت: وهو كذاب، كما قال البخاري، وأشار ابن عدي إلى أنه كان يسرق الحديث، فقال عقب الحديث في ترجمة (جارية بن هرم):\n\" يقال: إنه حديث يحيى بن بسطام، وان الباقين الذين رووه عن جارية سرقوه منه\". وجارية هذا: قال الذهبي في \" المغني \":\n\" متروك واه، قال الدارقطني: ضعيف \".\nوصدر ابن عدي ترجمته بما رواه عن علي بن المديني قال:\n\" كان رأسًا في القدر، وكان ضعيفًا في الحديث، كتبنا عنه؛ ثم تركناه\".\nوختمها بقوله:\n\" أحاديثه كلها مما لا يتابعه الثقات عليها \". ولذلك قال الذهبي في حديثه هذا، وتبعه العسقلاني:\n\" هذا حديث منكر \". وقال الهيثمي في \" المجمع \" (١/ ١٤٢):","vol":"14","page":614},{"text":"\" رواه أبو يعلى والطبراني في \" الأوسط \"، وفيه جارية بن الهرم الفقيمي، وهو متروك الحديث \".\nقلت: وشيخه (عبد الله بن دارم): لم أعرفه.\nوعبد الله بن بسر الحبراني: قال الذهبي:\n\"ضعفوه \".\nفهو إسناد مسلسل بالعلل.\n(تنبيه): من الحداثة في هذا العلم وقلة التحقيق فيه، قول المعلق على \" مسند أبي يعلى \"؛ بعد أن صدر تخريجه للحديث بقوله: \" إسناده تالف \"، وتكلم على رواته، وختمه بقول الهيثمي المذكور، استدرك قائلًا:\n\"ولكن معناه صحيح، فقد عده الإدريسي في \" نظم المتناثر في الحديث المتواتر \" ص ٢٠ من الأحاديث المتواترة، وقد خرجناه في \" سير أعلام النبلاء \" (١/ ٤٣ - ٤٤) عن عدة من الصحابة\"،!\nفأقول: كل من يقف على هذا الاستدراك من عامة القراء لا يفهم منه إلا أن الحديث بتمامه هو المتواتر، وهذا ليس بصحيح بداهة؛ لذلك كان عليه أن يبين أن المتواتر إنما هو:\n\" من كذب علي متعمدًا؛ فليتبوأ مقعده من النار \".\nكما تقدم مني في الحديث الذي قبله، وفي غيره، مثل \" صحيح الجامع الصغير \"، وما خرجت الحديث هنا إلا لبيان الفرق بينه وبين ما تواتر منه، خشية الاغترار بتخريج السيوطي إياه في \" مفتاح الجنة \" (ص ٣٨) وسكوته عليه،","vol":"14","page":615},{"text":"وتعليق المشار إليه آنفًا، و\" الدين النصيحة \"؛ كما قال صلى الله عليه واله وسلم.\nومثل هذا الحديث في النكارة، وأنه لا يجوز أن يعلق عليه بما تقدم من المشار إليه:\n\" من كذب علي متعمدًا ليضل به الناس؛ فليتبوأ مقعده من النار\".\nولذلك كنت خرجته - فيما تقدم (١٠١١) - وخرجته من عدة [طرق] وكشفت عن عللها، وأودعت فيه بعض الفوائد، منها أنني تتبعت أسماء الصحابة الذين رووا الحديث المتواتر، فبلغ عددهم في كتاب الطبراني فقط أربعة وخمسين صحابيًا، مشيرًا بجانب كل واحد منهم إلى عدد طرقه فيه. فليرجع إليه من كان طالبًا للمزيد من الفائدة.\n<span data-type=\"title\" id=toc-6793>٦٧٧٥ </span>- (أتدرون ما يقول الله تعالى في الشام؟ يقول: يا شام! [يدي عليكِ، يا شامُ]، أنتي صفوتي من بلادي، أدخل فيك خيرتي من عبادي، إن الله تعالى قد تكفل لي بالشام وأهله) .\nمنكر بهذا السياق.\nأخرجه الطبراني في \" المعجم الكبير \" ومن طريقه ابن عساكر في \" تاريخ دمشق \" (١/ ٦٩، ١١٩ - ١٢٠)، وأبو الحسن الربعي في \" فضائل الشام \" (١٢/ ٢١) - والزيادة له، ورواية لابن عساكر - من طريق عبد الله ابن عبد الرحمن بن يزيد بن جابر: حدثني صالح بن رستم مولى بني هاشم عن عبد الله بن حوالة الأزدي أنه قال:\nيا رسول الله! خِر لي بلدًا أكون فيه، فلو أعلم أنك تبقى؛ ما اخترت على قربك شيئًا. قال:","vol":"14","page":616},{"text":"\" عليك بالشام لما. فلما رأى كراهتي للشام؛ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف رجاله ثقات؛ غير (صالح بن رستم مولى بني هاشم)، وكنيته (أبو عبد السلام)، وثقه ابن حبان (٦/ ٤٥٧)؛ لكن قال ابن أبي حاتم عن أبيه:\n\" مجهول \". وتبعه العسقلاني في \" التقريب \"، وأشار الذهبي في \" المغني \" إلى أنه مجهول الحال، فقال:\n\" شامي مجهول. قلت: روى عنه ثقتان \".\nقلت: أحدهما ابن جابر هذا، والآخر (سعيد بن أبي أيوب) .\nوأشار أيضًا إلى تليين توثيق ابن حبان بقوله في \" الكاشف \":\n\"وُثق\".\nوعلى مثل هذا التوثيق اللين يعتمد الهيثمي كثيرًا. ومن ذلك قوله هنا (١٠/ ٥٨ -٥٩):\n\" رواه الطبراني من طريقين، ورجال أحدهما رجال \" الصحيح \"؛ غير صالح ابن رستم، وهو ثقة \"! ونحوه قول المنذري في \" الترغيب \" (٤/ ٦١/ ٣):\n\" رواه الطبراني من طريقين؛ إحداهما جيدة \"!\nواغتر بقولهما المعلقون الثلاثة على \" الترغيب \"، فقالوا (٣/ ٦٤١):\n\" حسن؛ قال الهيثمي ... \"!","vol":"14","page":617},{"text":"ولا غرابة في ذلك؛ فإنهم ممن تواترت الأدلة على أنهم جهلة لا علم عندهم إلا التقليد، وحتى هذا لا يحسنونه!\nوإن مما يؤكد نكارة هذا الحديث أنه قد جاء عن عبد الله بن حوالة من نحو تسعة طرق ليس فيها غير \" عليك بالشام \"، وإلا الجملة الأخيرة منه:\n\" إن الله قد تكفل لي بالشام وأهله \".\nفهي صحيحة؛ لثبوتها في بعضها، وقد أخرج خمسة منها الطبراني في \" مسند الشاميين \"، وهذه أرقامها:\n(٢٩٢، ٣٣٧، ٥٧٠، ١٠٥٤، ١١٧٢، ١٩٧٥، ٢٥٤٠، ٣٥١٥) . وسائرها عند ابن عساكر (١/ ٦٨ - ٨١) .\nوكذلك روي الحديث عن جمع آخر من الصحابة، ليس في أحاديثهم تلك النكارة، فانظرها إن شئت في\" التاريخ \" (١/ ٦٦ - ٦٨)، (٨١ - ٩٩) .\n(تنبيه): عزا السيوطي حديث الترجمة في \" الدرر المنثور\" (٣/ ١١٢) لأحمد وابن عساكر، وذكر أحمد فيه خطأ؛ فليس هو عنده لا متنًا ولا سندًا، وقد أخرجه في \" مسنده \" من ثلاثة طرق (٤/ ١١٠ و٥/ ٣٣، ٢٨٨) إسناد الأول منها صحيح، وفيه قوله ﷺ:\n\" عليك بالشام؛ فإنه خيرة الله من أرضه، يجتبي إليه خيرته من عباده، فإن أبيتم؛ فعليكم بيمنكم، واسقوا من غُدُرِكم كم، فإن الله قد توكل لي بالشام وأهله\".\nوهكذا رواه أبو داود، وهو مخرج في \" صحيح أبي داود \" (٢٢٤٤)، و\" تخريج فضائل الشام \" (الحديث الثاني) .","vol":"14","page":618},{"text":"ثم إن المنذري (٤/ ٦٢/ ٩)، والهيثمي (١٠/٥٨) ذكر الحديث بلفظ:\n\" رأيت ليلة أسري [بي] عمودًا أبيض كأنه لؤلؤة تحمله الملائكة، قلت: ما تحملون؟ قالوا: عمود الكتاب أمرنا أن نضعه بالشام، وبينا أنا نائم رأيت عمود الكتاب اختلس من تحت وسادتي، فظننت أن الله ﷿ تخلى من أهل\nالأرض، فأتبعته بصري، فإذا هو نور ساطع بين يدي حتى وضع بالشام ... \".\nوقال المنذري:\n\" رواه الطبراني، ورواته ثقات \"!\nوقال الهيثمي - كما قال في حديث الترجمة -:\n\"رواه الطبراني، ورجاله رجال الصحيح؛ غير صالح بن رستم، وهو ثقة\"!\nقلت: وقلدهما أيضًا الثلاثة المعلقون، وقد عرفت جهالة ابن رستم هذا، وفي حديثه هذا نكارة أيضًا؛ إذا ما قوبل بالأحاديث الصحيحة، كحديث عبد الله بن عمرو بن العاص، وأبيه، وأبي الدرداء؛ فإنهم رووا قصة العمود باختصار عن هذا، وهي في \" الترغيب \" قبيل هذا، وهي مخرجة في \" الفضائل \" فانظر الأحاديث (٣، ١٠) وكلها ليس فيها \" ليلة الإسراء \"، ولا جملة الظن.\n<span data-type=\"title\" id=toc-6794>٦٧٧٦ </span>- (إذا وقعت الفتنة؛ فالأمن بالشام) .\nمنكر بلفظ:\" الأمن \".\nأخرجه الطبراني في \" المعجم الأوسط \" (٣/ ٣٣٣/٢٧١٠)، ومن طريقه ابن عساكر في \" التاريخ \" (١/١١٠) عن مؤمل بن إسماعيل قال: حدثنا محمد بن ثور عن معمر عن أيوب عن أبي قلابة عن عبد الله بن عمرو: أن النبي ﷺ قال:","vol":"14","page":619},{"text":"\" رأيت في المنام: أنهم أخذوا عمود الكتاب، فعمدوا به إلى الشام، فإذا وقعت ... \" الحديث. وقال الطبراني:\n\"تفرد به مؤمل \".\nقلت: وهو ضعيف؛ لسوء حفظه، قال الذهبي في \" المغني \":\n\" صدوق مشهور وثق، وقال البخاري: منكر الحديث. وقال أبو زرعة: في حديثه خطأ كثير \".\nقلت: ومن أخطائه قوله في هذا الحديث \" فالأمن \"، والصحيح المحفوظ فيه عن ابن عمرو وغيره \" فالإيمان \"، وقد استوعب طرقه وألفاظه الحافظ ابن عساكر (١/ ١٠١ - ١١١)، وخرجت بعضها في \" فضائل الشام \"، فانظر الحديث الثالث والعاشر.\n(تنبيه): أورد المنذري (٣/ ٦٢)، وتبعه الهيثمي (١٠/ ٥٨) الحديث باللفظين؛ دون بيان نكارة المنكر منهما، وقلدهما في ذلك المعلقون على \" الترغيب \" (٣/ ٦٤٣)، بل زادوا في الطين بلة؛ فقالوا:\n\" حسن، قال الهيثمي ... \"!\nفوضعوا من قيمة الصحيح منهما، ورفعوا من شأن المنكر منهما! والله المستعان.\nثم إنه وقع في الكتابين \" الفتن \"، وما أثبته هو الوارد في \" المعجم \"، و\" التاريخ \". والله أعلم.","vol":"14","page":620},{"text":"<span data-type=\"title\" id=toc-6795>٦٧٧٧ </span>- (طوبى للشام ... إن الرحمن لباسطٌ رحمته عليه) .\nباطل بهذا اللفظ.\nرواه أحمد بن رشدين المصري: نا حرملة بن يحيى: نا ابن وهب: أخبرني عمرو بن الحارث عن يزيد بن أبي حبيب عن ابن شماسة أنه سمع زيد بن ثابت يقول: قال رسول الله ﷺ ونحن عنده:\n\"طوبى للشام \".\nفقلنا: ما باله يا رسول الله؟ قال:\n\" إن الرحمن ... \".\nقلت: وهذا إسناد ضعيف؛ رجاله كلهم ثقات غير أحمد بن رشدين هذا، فهو ضعيف متهم، وقد كنت بينت هذا وحكمت على هذا اللفظ بالبطلان تحت الحديث (٥٠٣/ الصحيحة) لمخالفته لما رواه غير ما واحد عن يزيد بن أبي حبيب بلفظ:\n\" ... إن ملاثكة الرحمن باسطة أجنحتها عليه \".\nثم تنبهت لشيء آخر يؤكد الحكم السابق، وهو مخالفة (ابن رشدين) لمن رواه عن (حرملة) من الثقات، فأحببت تقييده هنا، فأقول:\nقال ابن حبان في\" صحيحه \" (٢٣١١ - الموارد): أخبرنا عبد الله بن محمد ابن سلمة: حدثنا حرملة بن يحيى ... فذكره باللفظ المحفوظ الصحيح.\nوقال يعقوب بن سفيان في \" المعرفة \" (٢/ ٣٠١): حدثني أبو الطاهر أحمد ابن عمرو، ومحمد بن أبي زكير عن ابن وهب عن ابن لهيعة وعمرو بن الحارث به.","vol":"14","page":621},{"text":"<span data-type=\"title\" id=toc-6796>٦٧٧٨ </span>- (إن جبريل ﵇ وعدني أن يأتيني، ولم يأتني منذ ثلاث. قال: فإذا كلبٌ، قال أسامة: فوضعتُ يدي على رأسي فصحتُ! فقال: ما لك يا أسامة؟! فقلتُ: كلبٌ! فأمر به النبي ﷺ فقتل، ثم أتاة جبريل فقال: ما لك لم تأتني، وكنت إذا وعدتني؛ لم تخلفني؟! فقال: إنا لا ندخل بيتًا فيه كلب ولا تصاوير) .\nضعيف جدًا بهذ االسياق، دون قول جبريل.\nأخرجه الطبراني في \" المعجم\nالكبير \" (١/ ١٢٥/ ٣٨٧) من طريق خالد بن يزيد العمري: ثنا ابن أبي ذئب عن الحارث بن عبد الرحمن عن كريب عن أسامة قال: دخلت على النبي ﷺ وعليه الكآبة، فقلت: ما لك يا رسول الله! فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته (خالد بن يزيد العمري) - وهو: العدوي المكي -: قال الذهبي في \" الميزان \":\n\" كذبه أبو حاتم ويحيى، قال ابن حبان: يروي الموضوعات عن الأثبات \".\nقلت: وقد تابعه جماعة على أصل الحديث عند الطحاوي في \" مشكل الآثار \" (١/ ٣٧٧) وأحمد (٥/٢٠٣)، وليس عندهم جملة صياح أسامة: ولا","vol":"14","page":622},{"text":"مواجهة النبي ﷺ لجبريل بقوله:\n\" ما لك لم تأتني ... \".\nوكذلك قد جاءت القصة عن جمع آخر من الصحابة، سقتها في \" آداب الزفاف \" (ص ١٩٠ - ١٩٧ - المكتبة الإسلامية)، وليس فيها الزيادتان المذكورتان، وفيها الأمر بإخراج الجرو - الكلب - دون قتله، وليس فيها أيضًا ذكر (الثلاث)، نعم؛ في حديث ميمونة:\n\"فلما أمسى؛ لقيه جبريل، فقال له: قد كنت وعدتني أن تلقاني البارحة، فقال: أجل، ولكنا لا ندخل بيتًا فيه كلب ولا صورة فأصبح رسول الله ﷺ يومئذ؛ فأمر بقتل الكلاب، حتى إنه يأمر بقتل كلب الحائط الصغير، ويترك كلب الحائط الكبير \".\n<span data-type=\"title\" id=toc-6797>٦٧٧٩ </span>- (الْتَقَى مُؤْمِنَانِ عَلَى بَابِ الْجَنَّةِ: مُؤْمِنٌ غَنِيٌّ وَمُؤْمِنٌ فَقِيرٌ، كَانَا فِي الدُّنْيَا فَأُدْخِلَ الْفَقِيرُ الْجَنَّةَ، وَحُبِسَ الْغَنِيُّ مَا شَاءَ اللَّهُ أَنْ يُحْبَسَ، ثُمَّ أُدْخِلَ الْجَنَّة، َ فَلَقِيَهُ الْفَقِيرُ فَقُالُ: أَيْ أَخِي مَاذَا حَبَسَكَ؟ وَاللَّهِ لَقَدْ حُْبِسْتَ حَتَّى خِفْتُ عَلَيْكَ! فَيَقُولُ: أَيْ أَخِي! إِنِّي حُبِسْتُ بَعْدَكَ مَحْبِسًا فَظِيعًا كَرِيهًا، وَمَا وَصَلْتُ إِلَيْكَ حَتَّى سَالَ مِنِّي الْعَرَقُ مَا لَوْ وَرَدَهُ أَلْفُ بَعِيرٍ، كُلُّهَا آكِلَةُ حَمْضٍ، لَصَدَرَتْ عَنْهُ رِوَاءً) .\nمنكر.\nأخرجه أحمد (١/ ٣٠٤): ثنا حسن: ثنا دويد عن سلم بن بشير عن عكرمة عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير (دويد) هذا، لم أر من","vol":"14","page":623},{"text":"ترجمه، غير أن ابن ماكولا ذكره في \" الإكمال \" (٣/ ٣٨٦) برواية حسين (كذا) بن محمد المروزي عنه، وسمى أباه (سليمان)، وقال:\n\" حدث عن سلم بن بشيربن جحل وعثمان بن عطاء\".\nولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول، وقال الهيثمي في \" مجمع الزوائد \" (١٠/ ٢٦٣):\n\" رواه أحمد، وفيه (دويد) غير منسوب، فإن كان هو الذي روى عنه سفيان؛ فقد ذكره العجلي في \" كتاب الثقات \"، وإن كان غيره؛ فلم أعرفه، وبقية رجاله رجال \" الصحيح \"؛ غير سلم بن بشير، وهو ثقة \".\nقلت: ليس هو الذي روى عنه سفيان - وهو: الثوري -؛ فإنه أدنى طبقة منه، هو من طبقة سفيان بن عيينة، وقد ترجم ابن أبي حاتم لثلاثة من طبقة واحدة، أحدهم: هذا الذي روى عنه الثوري، وقال فيه:\n\"شيخ ليّن \".\nوالثاني: (دويد الفلسطيني) عنه سعيد بن أبي أيوب، وسكت عنه، وذكره ابن حبان في \" الثقات \" (٨/ ٢٣٧) وذكر أنه روى عنه الثوري، فكأنه يرى أنه هو والذي قبله واحد، وليس ببعيد.\nوالثالث: دويد بن نافع مولى بني أمية، روى عنه الليث بن سعد وآخرون، وقال أبو حاتم:\n\"هو شيخ \". وقال ابن حبان (٦/ ٢٩٢):\n\" مستقيم الحديث \".","vol":"14","page":624},{"text":"ووثقه آخرون، وهو مترجم في \" التهذيب \" لابن حجر، وقال:\n\" ورأيت له رواية عن ابن عمر، فقيل: مرسلة\".\nفهو متقدم جدًا على (دويد) الراوي لهذا الحديث.\nومن الغرائب أن الحافظ لم يترجم له في \" تعجيل المنفعة \"؛ مع أنه على شرطه! فإنه أورد فيه (ص ١٤٤/ ٣٥١):\n\"أ - سالم بن بشير، عن عكرمة، وعنه دويد الخراساني، مجهول. قلت (الحافظ): هذا غلط نشأ من تحريف، وإنما هو (سلْم) بسكون اللام بعدها ميم، وسأذكره على الصواب - إن شاء الله تعالى - \".\nقلت: وهناك لم يصنع شيئًا سوى أنه ذكره على الصواب فقال (١٥٨/ ٣٩٢):\n\" سلم بن بشير. تقدم في (سالم) \"!\nوالظاهر أنه لم تتيسر له ترجمته؛ فأحال على ما تقدم، وقد ترجمه ابن أبي حاتم (٢/ ١/ ٢٦٦) وروى عن ابن معين أنه -قال:\n\" ليس به بأس \".\nوذكره ابن حبان في \" ثقات التابعين \" (٤/ ٣٣٤)، وفي \" أتباعهم \" (٦/٤٢٠)، ومع هذا كله قال الشيخ أحمد شاكر ﵀ في تعليقه على هذا الحديث (٤/ ٢٧٣):\n\" ولم أجد لـ (سلم) هذا ترجمة أصلًا \".\nوالمقصود: أن الحافظ ﵀ لم يترجم لـ (دويد) هذا، مع أنه تنبه من","vol":"14","page":625},{"text":"ترجمة الحسيني لـ (سالم بن بشير)، أنه من رجال \" المسند \"، وبخاصة أنه وصفه بـ (الخراساني)، فهذا مما يذكره بإبرازه بالترجمة، ولكن صدق الله: ﴿ولا يحيطون بشيء من علمه إلابما شاء﴾ .\nومما تقدم يتبين خطأ تقوية الحديث بقوله في \" الترغيب \" (٤/ ٨٨/١٨):\n\" رواه أحمد بإسناد جيد قوي \"!\nوالظاهر أنه توهم أنه (دويد الفلسطيني) أو (الأ موي) اللذين وثقهما ابن حبان، وقد عرفت أنهما أعلى طبقة منه، وأنه لا دليل على أنه أحدهما؛ ولذلك جزم الأمير ابن ماكولا أنه غيرهم. والله أعلم.\nثم وقفت على ما يؤيد جهالته وهو قول الحافظ العراقي في \" المغني \" (٤/٢٢٦): \" ... وفيه (دويد) غير منسوب يحتاج إلى معرفته قال أحمد: حديثه مثله\".\nوإن من جهل المعلقين الثلاتة على \" الترغيب \"، وقَفوِهم ما لا علم لهم به:\nأنهم صدروا تخريجهم لهذا الحديث بقولهم في التعليق عليه (٤/ ٤٠) بقولهم:\n\" حسن، ... \".\nثم أتبعوه بكلام الهيثمي المتقدم، وهو لا يدل على تحسينهم بوجه من الوجوه؛ لأنه تردد بين أن يكون الذي وثقه العجلي أو غيره ممن لا يعرفه. فلا يجوز أن يؤخذ من كلامه، ويترك منه. ثم إنه لو فرض أنه جزم هو أو غيره بأنه الموثق؛ فهو مما لا ينبغي الجزم بأنه ثقة، لما هو معروف من تساهل العجلي في التوثيق كنحو ابن حبان، وبخاصة أنه قد عارضه هنا تضعيف ابن أبي حاتم إياه - كما تقدم -. فيا لله!","vol":"14","page":626},{"text":"ما أجهلهم، وما أجرأهم على التكلم بغير علم! والله المستعان.\n<span data-type=\"title\" id=toc-6798>٦٧٨٠ </span>- (احتجموا باسم الله على الريق؛ فإنه يزيد الحافظ حفظًا، ولا تحتجموا يوم السبت؛ فإنه يوم يدخل الداء ويخرج الشفاء، واحتجموا يوم الأحد، فإنه يخرج الداء ويدخل الشفاء، ولا تحتجموا يوم الاثنين؛ فإنه يوم فجعتم فيه بنبيكم ﷺ، واحتجموا يوم الثلاثاء؛ فإنه يوم دم، وفيه قتل ابن آدم أخاه، ولا تحتجموا يوم الأربعاء؛ فإنه يوم نحس، وفيه سال عيون الصبر (!)، وفيه أنزلت سورة الحديد، واحتجموا يوم الخميس؛ فإنه يوم أنيس، وفيه رفع إدريس؛ وفيه لعن إبليس، وفيه رد الله على يعقوب بصره، ورد عليه يوسف، ولا تحتجموا يوم الجمعة؛ فإن فيها ساعة لو وافت أمة محمد؛ لماتوا جميعًا) .\nباطل.\nأخرجه أبو نعيم في \" الطب النبوي \" (ق ٥٢/ ١ - ٢) من طريق أبي يحيى الوقار: ثنا محمد بن إسماعيل المرادي عن أبيه عن نافع مولى ابن عمر: أن عبد الله بن عمر أرسل رسولًا فقال: ادع لي حجامًا، ولا تدعه شيخًا، ولا صبيًا، وقال: ... فذكره.\nورواه ابن أبي حاتم في \" العلل \" فقال (٢/ ٢٧٧/ ٢٣٣٠): سمعت أبي وحدثنا زكريا بن يحيى الوقار (١) عن محمد بن إسماعيل المرادي به الا أنه لم يسقه بتمامه، ثم قال:\n_________\n(١) الأصل هنا (الوقات)، وفي الموضع الآخر الآتي (الوقاد) ! وهو من تحريفات الناسخ أو الطابع، والتصحيح من كتب الرجال: ومنها كتاب ابن أبي حاتم في \" الجرح \" (١/ ٢/ ٦٠١) .","vol":"14","page":627},{"text":"\"فقال أبي: هذا حديث باطل، ومحمد هذا مجهول، وأبوه مجهول \".\nوكذا قال في ترجمة (محمد بن إسماعيل المرادي) من \" الجرح والتعديل \" (٣/ ٢/ ١٨٩/ ١٠٧٤)، وأقره الذهبي في \" الميزان \"، والحافظ في \" اللسان \".\nوكذلك قال في موضع آخر من \" العلل \" (٢/ ٢٨٢/ ٢٣٤٦) وزاد:\n\" قال أبي: وروى هذا الحديث كاتب الليث عن عطاف عن نافع عن ابن عمر. وهو مما أدخل على أبي صالح. ورواه عبد الله بن هشام الدستوائي عن أبيه عن أيوب عن نافع عن ابن عمر. وعبد الله متروك الحديث \".\nوأقره الحافظ في \" اللسان \".\nولي على ما تقدم ملاحظات، لابد من بيانها، فأقول:\nالأولى: إن إعلال الحديث والحكم عليه بالبطلان بـ (زكريا بن يحيى الوقار) أولى من إعلاله بشيخه وأبيه المجهولين؛ وذلك؛ لأن زكريا هذا كذاب، ففي \" الميزان \":\n\" قال ابن عدي: يضع الحديث، قال صالح جزرة: حدثنا زكريا الوقار وكان من الكذابين الكبار\".\nلكن الظاهرأن أبا حاتم لم يعرفه، فقد ذكر ابنه عنه أنه سمع منه بمصر في الرحلة الثانية، وروى عنه، فلو كان تبين له كذبه؛ ما روى عنه - إن شاء الله -، ولأعله به.\nالثانية: حديث الترجمة موقوف، وحديث كاتب الليث عن عطاف مرفوع، وقد أخرجه عنه كذلك جمع منهم الحاكم؛ كما تراه مخرجًا في \" الصحيحة \" تحت حديث ابن عمر هذا مختصرًا برقم (٧٦٦) .","vol":"14","page":628},{"text":"الثالثة: قوله: \" وروى هذا الحديث كاتب الليث ... \" إلخ؛ يوهم أنه رواه بتمامه، وليس كذلك، فإن الشطر الثاني منه، ابتداة من قوله: \" فإنه يوم نحس ... \" إلخ، لا أصل له في حديثه. وكذلك يقال في حديث (عبد الله الدستوائي)، بل هذا مختصر جدًا، ليس فيه إلا الأمر بالحجامة في ثلاثة أيام، والنهي عن الحجامة يوم الأربعاء! وفيه نكارة بينتها هناك في \" الصحيحة \".\nالرابعة: اقتصاره على ذكر متابعين للمرادي عن نافع، يوهم أنه لا يوجد غيرهما. والواقع خلافه أيضًا؛ فقد تابعهم سعيد بن ميمون عند ابن ماجه، ومحمد بن جحادة من ثلاث طرق عنه، عند ابن ماجه وغيره، وهي مخرجة هناك\nفي \" الصحيحة \"، فاقتضى التنبيه. والله تعالى ولي التوفيق.\n<span data-type=\"title\" id=toc-6799>٦٧٨١ </span>- (من غسل ميتًا فكتم عليه؛ غفرالله له أربعين كبيرة ...) .\nشاذ بلفظ: \" كبيرة\".\nأخرجه الطبراني في \" المعجم الكبير\" (١/ ٢٩٣ - ٢٩٤/ ٩٢٩): حدثنا هارون بن ملول البصري: ثنا عبد الله بن يزيد المقرىء: ثنا سعيد بن أبي أيوب عن شرحبيل بن شريك عن علي بن رباح قال: سمعت أبا رافع يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ظاهره الصحة، وعليه جرى بعض الحفاظ، فقال المنذري في \" الترغيب \" (٤/ ١٧٠/ ١)، وتبعه الهيثمي في \" المجمع \" (٣/ ٢١): \" رواه الطبراني في \" الكبير \"، ورواته محتج بهم في (الصحيح) \".\nفأقول: هو كما قالا باستثثناء شيخ الطبراني، وهذه غالب عادتهم أنهم يغضون النظر عن شيوخ الطبراني إلا ما ندر؛ حتى ولو كان ممن تكلم فيه أو جُهل، أو غير ذلك؛ كالشذوذ أو المخالفة، وهذا هو العلة هنا، فقد رواه جماعة من الثقات بلفظ","vol":"14","page":629},{"text":"\" مرة\" مكان \"كبيرة \". فمنهم: عبد الصمد بن الفضل، وعبد الله بن أحمد بن أبي ميسرة، عند الحاكم (١/ ٤ ٣٥، ٣٦٢)، ومن طريقه البيهقي في\" الشعب \" (٧/ ٩/ ٩٢٦٥)، وعباس بن عبد الله الترقفي عنده في \" السنن) \" (٣/ ٣٩٥)، والمقدمي وأبو صالح سعيد بن عبد الله سيامرد - ولم أعرفه - كلهم قالوا: \" مرة \"مخالفين (هارون بن ملول) في قوله: \" كبيرة \"! وهذا من أوضح الأمثلة للحديث الشاذ وأقواها - كما لا يخفى على العارفين بهذا الفن الشريف -.\nعلى أن (هارون) هذا لم أجد من وثقه من المتقدمين، مثل الدارقطني وأمثاله من أئمة الجرح والتعديل، وإنما وثقه ابن الجوزي فقال:\n\" كان من عقلاء الناس، ثقة في الحديث \".\nكما نقله الشيخ الأنصاري في كتابه القيم \" بلغة القاصي والداني \" (ص ٣٣٦)، فإذا ثبتت ثقته؛ فيكون حديثه شاذًا، وإلا؛ كان منكرًا. والله ﷾ أعلم.\n(تنبيه): لقد اختلط على بعض الحفاظ المتأخرين وغيرهم؛ هذا اللفظ الشاذ باللفظ المحفوظ في تخريج الحديث، فعزوا الأول إلى من روى الآخر، وهاك البيان:\n١ - الحافظ الزيلعي، فإنه ساق الحديث في \" نصب الراية \" (٢/ ٢٥٦) من رواية البيهقي في \" المعرفة \" عن شيخه الحاكم، بإسناده عن عبد الصمد بن الفضل عن عبد الله ين يزيد بإسناده المتقدم عن أبي رافع مرفوعًا بلفظ: \" كبيرة \". وقال:\n\"ورواه الطبراني في \" معجمه \": حدثنا هارون بن ملول المصري: ثنا عبد الله بن يزيد المقري به سندًا ومتنًا. ورواه الحاكم في \" المستدرك \"، وقال: على شرط مسلم \".","vol":"14","page":630},{"text":"فأنت ترى أنه جعل لفظ الحاكم والبيهقي لفظًا واحدًا هو: \" كبيرة \"! وهذا خلاف ما تقدم: أن روايتهما من طريق عبد الصمد بن الفضل هي بلفظ الجماعة المحفوظ:\n\"مرة\".\nوهكذا عزاه الإمام النووي في \" الجموع \" (٥/ ١٨٦) للحاكم في \" المستدرك \"، وأقره على التصحيح.\nوما عزاه الزيلعي لـ \" معرفة البيهقي \"، فهو وهم آخر، لا أدري هو منه أو من كاتب نسخته من \" المعرفة \"، فقد تقدمت روايته في \" الشعب \" من طريق شيخه عن عبد الصمد بن الفضل بلفظ: \" مرة \". وكذلك وجدته فى نسخة مخطوطة عندي من \" المعرفة \" (٢/ ١٣٩/ ٢)، مما يؤكد الوهم المذكور.\n٢ - الحافظ العسقلاني؛ فإنه ذكر في \" الدراية في تخريج أحاديث الهداية \" الطرف الأول من الحديث باللفظ الشاذ، وقال:\n\"إسناده قوي، أخرجه الحا كم والطبراني والبيهقي\".\nومن الواضح أنه تلخيص لتخريج الزيلعي، لم يرجع إلى الأصول الثلاثة التي ذكرها. ليتبين له الفرق بين اللفظين!\n٣ - المعلق أو المعلقون على\" نصب الراية \"؛ فإنهم شايعوا الأصل، بل ودعموه بنقل تقوية الحافظ لإسناده، دون أن ينتبهوا للفرق والشذوذ.\n٤ - الحافظ السيوطي، وابن عرّاق الكناني - كما يأتي قريبًا - والمعلقان عليه.","vol":"14","page":631},{"text":"٥ - وأخيرًا، المعلقون الثلاثة على \" الترغيب \" (٤/ ٢٣٢)؛ فإنهم قالوا في تخريجهم\n\" حسن، قال الهيثمي ... \" فذكروا قوله: \" رجاله رجال الصحيح، - كما تقدم -، وتصحيح الحاكم والذهبي، دون أن يفرقوا أيضًا!! وأنى لهم العلم الذي يمكنهم من ذلك؟!\nهذا، وفي مقابل هؤلاء أبو الفرج ابن الجوزي، فقد ساق في \" موضوعاته \" (٢/ ٨٥) حديثًا لأبي هريرة مرفوعًا بلفظ:\n\" من غسل ميتًا فستر عليه، وأدى الأمانة؛ غفر له أربعين مرة ... \" الحديث.\nوأعله بيوسف بن عطية، وقول ابن حبان:\n\" يقلب الأخبار، ويلزق المتون الموضوعة بالأسانيد الصحيحة\".\nفكان عليه أن يشير إلى حديث أبي رافع هذا المحفوظ؛ حتى لا يتوهم القارئ أنه لا يوجد في الباب ما يغني عن حديت أبي هريرة هذا الواهي. ولذلك فقد أحسن السيوطي في \" اللآلي \" (٢/ ٨ - ٩) في تعقبه إياه بحديث أبي رافع هذا، وتبعه ابن عراق في \" تنزيه الشريعة \" (٢/ ٦٩ - ٧٠) برواية البيهقي المتقدمة من طريق الترقفي، ولكنهما لم يحسنا بسكوتهما عن بيان صحة إسناده، وأساءا بذكرمتنه بلفظ: \" كبيرة. \"! مع لفظه في حديث أبي هريرة المشهود له بلفظ: \" مرة \" - كما نقلته آنفًا -، ولكنه تحرف عندهما إلى \" كبيرة \" ا!\nوأقر ذلك كله المعلقان الأزهريان (عبد الوهاب عبد اللطيف، وعبد الله محمد الصديق الغماري) الذي وصف نفسه تحت اسمه: \" من علماء الأزهر والقرويين، ومتخصص في علم الحديث والإسناد \" ا!","vol":"14","page":632},{"text":"<span data-type=\"title\" id=toc-6800>٦٧٨٢ </span>- (لَوْ أَنَّ قَطْرَةً مِنْ الزَّقُّومِ قُطِرَتْ فِي دَارِ الدُّنْيَا لَأَفْسَدَتْ عَلَى أَهْلِ الدُّنْيَا مَعَايِشَهُمْ فَكَيْفَ بِمَنْ يَكُونُ طَعَامَهُ؟!) .\nضعيف (*) .\nأخرجه الترمذي (٢٥٨٨)، والنسائي في (الكبرى، (٦/٣١٣/ ٠٧٠ ١ ١)، وابن ماجه (٤٣٢٥)، وابن حبان (١ ٢٦١ - الموارد)، والحاكم (٢/ ٢٩٤ و٤٥١)، والطيالسي في \" مسنده \" (٣٤٤/ ٢٦٤٣)، وعنه البيهقي في \" البعث والنشور \" (٢٨٩ - ٠ ٢٩)، وأحمد (١/ ١ ٠ ٣ و٣٣٨)، والطبراني في معاجمه الثلاثة: \" الكبير \" (١١/ ٦٨/ ١١٠٦٨)، و\"الأوسط \" (٨/ ٢٥٩/ ٧٥٥١) و\" الصغير \" (ص ١١٨ - هند) من طرق عن شعبة عن الأعمش عن مجاهد عن ابن عباس:\nأن رسول الله ﷺ قرأ هذه الآية: ﴿اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون﴾، قال رسول الله ﷺ: ... فذكره. والسياق للترمذي، وقال:\n\" حديث حسن صحيح \"! وقال الحاكم:\n\" صحيح على شرط الشيخين \"! ووافقه الذهبي! وقال الطبراني:\n\" لم يروه عن الأعمش إلا شعبة\".\nقلت: بلى، قد رواه عنه اثنان أخران؛ وخالفاه سندًا ومتنًا، وكشفا عن علته التي فاتت الذين صححوه.\nأحدهما: فضيل بن عياض، فقال: عن سليمان - يعني: الأعمش - عن أبي\n_________\n(*) هذا ما حكم به الشيخ ﵀ أخيرًا على هذا الحديث، وكان قد صححه - قديمًا - في بعض كتبه كـ \" المشكاة \" (٥٦٨٣) و\" صحيح الجامع \" (٥٢٥٠)، وانظر \" هداية الرواة \" (٥٦١١) . (الناشر) .","vol":"14","page":633},{"text":"يحيى عن مجاهد عن ابن عباس قال:\n\" لو أن قطرة من الزقوم ... \" فذكره.\nرواه أحمد (١/ ٣٨٨): ثنا القواريري: ثنا فضيل بن عياض ... قلت: وهذا إسناد صحيح إلى الأعمش، فضيل بن عياض: أشهر من أن يُعرف، والقواريري - هو: عبيد الله بن عمر بن ميسرة، وهو - ثقة ثبت.\nوالآخر: يحيى بن عيسى الرملي، فقال ابن أبي شيبة في \" المصنف \" (١٣/١٦١/ ١٥٩٩١): حدثنا يحيى بن عيسى عن الأعمش عن أبي يحيى به. وأخرجه البيهقي في \" البعث \" (٢٩٠/ ٥٩٧) من طريق أخرى عن يحيى ابن عيسى الرملي.\nقلت: والرملي هذا: صدوق يخطئ من رجال مسلم، ومتابعة فضيل إياه دليل قوي على أنه قد حفظ، وذلك مما يدل على أن عنعنة الأعمش في رواية شعبة عنه غير مغتفرة، وأن بينه وبين مجاهد (أبا يحيى)، واسمه: (عبد الرحمن بن دينار القتات)، وقيل غير ذلك، والأول أشبه كما في \" الضعفاء \" لابن حبان، وقال (٢/٥٣):\n\" فحش خطؤه، وكثر وهمه حتى سلك غير مسلك العدول في الروايات، وجانب قصد السبيل في أشياء \".\nونقله السمعاني في مادة (القتات) من \" الأنساب \"، دون أن يعزوه إلى ابن حبان، - وكثيرًا ما يفعل مثله - ومنه صححت اللفظة الأخيرة، وكانت في الأصل (أسبابها)، وقد عزاه الحافظ في \" التهذيب \" إلى قوله: \" الروايات \" دون ما","vol":"14","page":634},{"text":"بعدها، وفات ذلك على أصله \" تهذيب الكمال \" للحافظ المزي، ولم يستدركه المعلقون عليه!\nوقد ضعفه آخرون منهم أحمد، فقال:\n\"روى عنه إسرائيل أحاديث مناكير جدًا \". ولذلك قال الحافظ في \" التقريب \":\n\" ليّن الحديث \".\nقلت: فهو علة الحديث، ببيان الثقتين المذكورين عن الأعمش عنه. واذا كان من القواعد العلمية المسلم بها؛ أن عبادة الثقة مقبولة، لا سيما؛ ومن زاد؛ أكثر، وبخاصة أن المزيد عليه - وهو (الأعمش) - معروف بالتدليس؛ إذا عرف ذلك، فمن الواضح جدًا خطأ تصحيح الحديث، ولا سيما من بعض المتأخرين الذين وقفوا على هذه الزيادة: كالشيخ أحمد شاكر ﵀ في تعليقه على \" المسند \" (٤/ ٢٥٩ و٥/ ٥٣)، وكالمعلق على \" الإحسان \" (١٦/ ٥١١ - ٥١٢)، والمعلق على \" موارد الظمآن \" (٨/ ٣٢٢ - ٣٢٣ - طبعة دمشق)، فإنهم تجاهلوا جميعًا القاعدة المذكورة، فلم يتعرضوا لذكرها، بل مروا على رواية الثقتين في تخريجهم للحديث، دون أن يقفوا عندها، وأن ينظروا إلى أثرها في الكشف عن علة الحديث وهي التدليس والوقف، والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6801>٦٧٨٣ </span>- (صرس الكافر - أو ناب الكافر - مثل أُحُد، وغلظُ جلده مسيرة ثلاث) .\nشاذ بلفظ: \" ثلاث \".\nأخرجه مسلم (٨/ ١٥٣ - ١٥٤)، وابن حبان (٧٤٤٤) والطبراني في \" المعجم الأوسط \" (٩/ ٣٣/ ٦٩ ٠ ٨)، وابن عدي في \" الكامل \"","vol":"14","page":635},{"text":"(٧/ ١٢٧)، والبيهقي في\" البعث \" (٣٠١/ ٦٢٠)، والمزي في \" التهذيب \" (٣٠/ ٨٨) كلهم من طريق هارون بن سعد عن أبي حازم عن أبي هريرة قال:\nقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد جيد، على خلاف في (هارون) هذا - وهو: العجلي -:\nقال ابن معين:\n\" ليس به بأس\". وقال أحمد:\n\" صالح \".\nوضعفه آخرون، وتناقض فيه ابن حبان؛ فذكره في \" الثقات \" (٧/ ٥٧٩)، وفي \" الضعفاء \" (٣/ ٩٤) أيضًا، ولم يذكر فيه جرحًا إلا قوله:\n\" كان غاليًا في الرفض، داعية إلى مذهبه \".\nوهذا ليس جرحًا له في الرواية في الراجح من علم الأصول؛ ولذلك قال الذهبي في \" الميزان \".\n\"صدوق في نفسه، لكنه رافضي بغيض \". ونحوه في \" التقريب \" للحافظ ابن حجر.\nلكني أقول: يمكن الغمز من حفظه بروايته في هذا الحديث عن أبي حازم \" وغلظ جلده مسيرة ثلاث \".\nوهذا خطأ عندي يقينًا لأسباب:","vol":"14","page":636},{"text":"أولا: مخالفته لمن هو أوثق منه في لفظ الحديث، وهو فضيل بن غزوان عن أبي حازم بلفظ:\n\" ما بين منكبي الكافر في النار مسيرة ثلاثة أيام للراكب المسرع \".\nأخرجه البخاري (٦٥٥١)، ومسلم (٨/ ١٥٤)، والبيهقي في \" البعث \" (٣٠٠/٦١٩) من طريقين عنه.\nوروى الترمذي (٢٥٨٢) من طريق مصعب بن المقدام عن فضيل بن غزوان ... عن أبي هريرة رفعه:\n\" ضرس الكافر مثل أحد\". وقال:\n\" حديث حسن\".\nقلت: فمسيرة الثلاث، هي لما بين منكبي الكافر، وليس لغلظ جلده.\nثانيًا: قد صح عن أبي هريرة من طرق أن غلظ جلد الكافرأقل من ذلك بكثير، أصحها: ما رواه أبو صالح عنه مرفوعًا بلفظ:\n\" إن غلظ جلد الكافر اثنان وأربعون ذراعًا، وان ضرسه مثل أحد، وان مجلسه من جهنم كما بين مكة والمدينة\".\nأخرجة الترمذي (٢٥٨٠)، وابن حبان (٢٦١٥)، والحاكم (٤/ ٥٤٥) .\nوقال الترمذي:\n\" حسن صحيح \". وقال الحاكم:\n\"صحيح على شرط الشيخين لما ووافقه الذهبي. وهو كما قالا.","vol":"14","page":637},{"text":"ثالثًا: يحتمل احتمالًا قويًا أن هارون بن سعد وهم فقط في قوله: \"جلده \" والصواب: \" جسده\"، وحينئذ يتفق مع الطرق الأخرى عن أبي هريرة ولا يتعارض، ففي رواية محمد بن عمار وصالح مولى التوأمة عن أبي هريرة مرفوعًا\nبلفظ:\n\" ضرس الكافر يوم القيامة مثل أحد، وفخذه مثل البيضاء، ومقعده من النار مسيرة ثلاث مثل الربذة \" يعني: من المدينة.\nأخرجه الترمذي (٢٥٨١)، وابن عدي في \" الكامل \" (٦/ ٠ ٢٣)، وقال الترمذي:\n\" حسن غريب\"، وهو كما قال.\nورواه سعيد بن أبي سعيد عن أبي هريرة مرفوعًا نحوه، وقال:\n\" ومقعده من النار ما بيني وبين الزبذة \" (١) .\nرواه الحاكم وصححه، ووافقه الذهبي، وهو كما قالا، وهو مخرج في \" الصحيحة \" (١١٠٥) .\nونحوه: ما تقدم في طريق أبي صالح بلفظ:\n\" ... كما بين مكة والمدينة \".\nوإنما قلت: \" نحوه \"؛ لأن المسافة بينهما أضعاف ما بين المدينة والربذة، بينهما نحو عشر مراحل، كما في \" المعجم \"، وفي الباب روايات أخرى في تقدير\n_________\n(١) هي من قرى المدينة على ثلاثة أيام؛ كما في \" معجم البلدان \".","vol":"14","page":638},{"text":"المسافة، قال الحافظ في \" الفتح \" (١١/ ٤٢٣):\n\" وكأن اختلاف هذه المقادير محمول على اختلاف تعذيب الكفار في النار \".\nفأقول: هذا الجمع لا بد من المصير إليه بعد التبين من ثبوت كل رواية؛ على طريقة أهل الحديث؛ وإلا؛ فقد ذكر الحافظ في جملة ما ساق من الروايات رواية مسلم هذه الشاذة ساكتًا عنها!\nوالمقصود: أن الطريق الأولى والثانية عن أبي هريرة، تؤكدان خطأ ما نسبه إليه (هارون بن سعد)، وأن الغلظ الذي ذكره لجلد الكافر إنما هو لجسده، ومقعده في جهنم.\nرابعًا وأخيرًا: إن النظر السليم يؤكد خطأ (هارون) في جمعه في حديثه بين وصفين متناقضين؛ ذلك؛ لأن الضرس أغلظ عادة من الجلد، فإذا صح أن الضرس مثل جبل أحد، فكيف يكون الجلد أغلظ منه بنسب لا تحصى؟! إني أكاد أن أجزم أنه أراد: (الجسد) فقال: \"الجلد\" والله ﷾ أعلم.\nومثل هذا الخطأ وأشد منه: ما رواه البيهقي (٦١٨) من طريق الفضل بن موسى عن الفضيل بن غزوان عن أبي هريرة مرفوعًا بلفظ:\n\" ما بين منكبي الكافر مسيرة خمس مئة عام للراكب المسرع\".\nفقوله: \" خمس مئة \" منكر جدًا، مع مخالفته للطريقين المشار إليهما عند الشيخين والبيهقي فيما تقدم بلفظ:\n\" ... ثلاثة أيام\".\nوالله ولي التوفيق، والهادي إلى أقوم طريق.","vol":"14","page":639},{"text":"<span data-type=\"title\" id=toc-6802>٦٧٨٤ </span>- (إنك لتنظر إلى الطير في الجنة؛ فتشتهيه، فيخر بين يديك مشويًا) .\nضعيف جدًا.\nأخرجه الحسن بن عرفة في \" جزئه \" (٥٢/ ٢٢)، وعنه البزار في \" البحر الزخار \" (٥/ ٤٠١/ ٢٠٣٢)، وابن أبي الدنيا في \" صفة الجنة \" (٤٦/ ٠٣ ١)، وأبو يعلى في \" المسند الكبير \" (٢/ ٤٦٤/ ١٩٤٩ \" المقصد\nالعلي \")، والعقيلي في \" الضعفاء \" (١/ ٢٦٨)، والشاشي في \" مسنده \" (٢/٢٨٢/ ٨٥٨)، والحسين المروزي ويحيى بن صاعد في \" زوائد زهد ابن المبارك \" (٥١٠/ ١٤٥٢)، وابن عدي في \" الكامل \" (٢/ ٢٧٣)، والبيهقي في \" البعث \" (١٨٨ -١٨٩/ ٣٥٣) كلهم من طريق خلف بن خليفة عن حميد الأعرج عن عبد الله بن الحارث عن عبد الله بن مسعود مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، وله ثلاث علل:\nالأولى: حميد الأعرج، وبه أعله الحفاظ؛ فقال البزار عقبه:\n\" لا نعلمه يروى إلا من هذا الطريق عن ابن مسعود، وحميد الأعرج كوفي، ليس بحميد المكي الذي روى عن مجاهد، وهو حميد بن عطاء \".\nوفي ترجمته أورده العقيلي، وروى عن البخاري أنه قال فيه:\n\" منكر الحديث \". وكذا نقل عنه تلميذه الترمذي في حديث أخر، تقدم برقم (٤٠٨٢)، واستغربه.\nوفيها ساقه ابن عدي مع أحاديث أخرى، وختمها بقوله:\n\" وهذه الأحاديث ليست مستقيمة، ولا يتابع عليها\". وتبعه الحافظ الذهبي","vol":"14","page":640},{"text":"فساقه في جملة مناكيره، وقال فيه:\n\" متروك \". وكذا قال في \"المغني \".\nوذلك ما يشير إليه قول البخاري، ومثله قول أبي حاتم:\n\" ضعيف الحديث، منكر الحديث، قد لزم عبد الله بن الحارث عن ابن مسعود، ولا نعلم لعبد الله بن الحارث عن ابن مسعود شيئًا\".\nومثله قول ابن حبان في\" الضعفاء\" (١/ ٢٦٢):\n\" منكر الحديث جدًا، يروي عن عبد الله بن الحارث عن ابن مسعود بنسخة كأنها موضوعة \".\nومن ذلك يتبين أن الحافظ تساهل في قوله فيه في\" التقريب \":\n\" ضعيف \".\nوكأنه تبع فيه شيخه الهيثمي؛ فإنه قال في \" المجمع \" (١٠/ ٤١٤):\n\" رواه البزار، وفيه حميد بن عطاء الأعرج، وهو ضعيف \".\nوهذا بدوره تبع شيخه العراقي فيما نقله عنه غير واحد منهم العلامة الزبيدي في \" شرح الإحياء \" (١٠/ ٥٤١):\n\" رواه البزار بسند فيه ضعف \". ووقع في \" تخريج الإحياء \" (٤/ ٥٤٠ - طبعة دار المعرفة بيروت):\n\" أخرجه البزار بإسناد صحيح \"!","vol":"14","page":641},{"text":"فالظاهر أنه خطأ مطبعي، وأشار المنذري إلى تضعيفه في \" الترغيب \".\nالثانية: عرفت أن مدار الحديث على (خلف بن خليفة)، وهو مع صدقه فقد كان اختلط، حتى ادعى ما كذبه بعضهم من أجله، قال الحانظ في \" التقريب \":\n\" صدوق، اختلط في الآخر، وادعى أنه رأى عمرو بن حريث الصحابي، فأنكر عليه ذلك ابن عيينة وأحمد \".\nالثالثة: الانقطاع بين عبد الله بن الحارث - وهو: الزبيدي النجراني - كما أشار إلى ذلك أبو حاتم فيما تقدم. وأكده في \" المراسيل \" لابنه، فقال (٧٢):\n\" سمعت أبي يقول: عبد الله بن الحارث عن ابن مسعود: مرسل \".\nوروى عن علي بن المديني أنه قال:\n\"لم يسمع من ابن مسعود \".\nهذا، ويلاحظ القارئ أن الحافظ العراقي ثم الهيثمي لم يعزوا الحديث لأبي يعلى، وذلك؛ لأنه لم يخرجه إلا في \" المسند الكبير \". ولذلك أورده الهيثمي في\" المقصد العلي \" - كما تقدم -، لكن سقط منه الإشارة بين يده الإسناد إلى\nأنه في \" الكبير \" بحرف (ك) - كما هي عادته -، ولم يتنبه لما ذكرت المعلق عليه، فقال:\n\" لم أوفق في العثورعليه في مسند أبي يعلى \"!\nقلت: وعقب المنذري على هذا الحديث بقوله:\n\" وعن أبي أمامة ﵁: إن الرجل من أهل الجنة ليشتهي الطير من","vol":"14","page":642},{"text":"-طيور الجنة، فيقع في يده متفلقًا (!) نضجًا. رواه ابن أبي الدنيا موقوفًا \".\nيعني - والله أعلم - كتابه المتقدم: \" صفة الجنة \"، وإليه عزاه السيوطي في \" الدر المنثور \" (٦/ ١٥٦)، وقد فتشت عنه فيه من الطبعة المصرية؛ فلم أجده، وأما الزبيدي [فعزاه] في \" شرح الإحياء \" في الموضع المشار إليه أنفًا، لابن جرير، وقد فتشت أيضًاعنه في مظانه من \" تفسيره \"؛ فلم أعثر عليه.\nوذكر المنذري قبل ذلك (٤/ ٢٥٨/ ٢) حديثًا آخر عن أبي أمامة أيضًا.\nيشبه هذا؛ ولكنه في الشراب، وقال:\n\" رواه ابن أبي الدنيا موقوفًا بإسناد جيد\".\nوهذا في \" صفة الجنة \" (٥٣/ ١٣٢) بإسناد جيد - كما قال -. فلا أدري ما حال اسناد الذي قبله؟ ولذلك ترددت في أي الكتابين أذكره، أفي \" صحيح الترغيب \" أم \" ضعيف الترغيب \"؟ ثم استقر رأيي على ايراده في \" الصحيح \" ما دام أنه لم يضعفه، بل صدره بصيغة: (عن) المشعرة بقوته، والعهدة عليه، مع احتمال أن يكون اسناده هو نفس إسناد هذا الذي جؤده. والله ﷾ أعلم.\n(تنبيه): وأما المعلقون الثلاثة في طبعتهم الأنيقة التي ظاهرها الرحمة! من \" الترغيب والترهيب \"، فقالوا (٤/ ٤٣٢):\n\" حسن موقوف، عزاه صاحب \" الاتحاف \" لابن جرير\".\nقلت: صاحب \" الإتحاف \" هو العلامة الزبيدي كما تقدم:، ولم يحسنه، فمن أين جاؤوا بالتحسين؟! وذلك من شطحاتهم، وقفوهم ما لا علم لهم به! هداهم الله.","vol":"14","page":643},{"text":"<span data-type=\"title\" id=toc-6803>٦٧٨٥ </span>- (أبعده الله؛ إته كان يبغض قريشًا) .\nضعيف.\nرري من حديث سعد بن أبي وقاص، والمغيرة بن شعبه، وجابر بن عبد الله.\n١ - أما حديث سعد؛ فله عنه طريقان:\nإحداهما: عن عبد الرحمن بن عياض قال: حدثني عمي عتيبة عن عبد الملك بن يحيى عن محمد بن سعد عن أبيه قال:\nقيل للنبي ﷺ: إن فلانًا الثقفي قتل، - وكان قد أسلم - فقال: ... فذكره.\nأخرجه البزار في \" مسنده \" \" البحر الزخار \" (٤/ ٢٢ - ٢٣/١١٨٣) وقال:\n\" لا نعلمه روي إلا من هذا الوجه \".\nكذا قال! ويرده ما يأتي، وهو إسناد ضعيف مظلم، من دون محمد بن سعد ليس لهم ذكر في كتب الرجال. ولهذا قال الهيثمي في \" مجمع الزوائد \" (١٠/٢٧):\n\" رواه البزار، وفيه من لم أعرفه \".\nوالطريق الأخرى: عن جبير بن أبي صالح عن الزهري عن سعد بن أبي وقاص قال:\nإن رجلًا قتل، فقيل للنبي ﷺ، فقال: ... فذكره.","vol":"14","page":644},{"text":"أخرجه ابن أبي شيبة في \" المصنف \" (١٢/ ١٧٣/ ١٢٤٤٩)، وعنه ابن أبي عاصم في \" السنة \" (٢/ ٦٣٨/ ٢٢٥ ١) .\nقلت: وهذا إسناد ضعيف، وله علتان:\nالأولى: جهالة جبير بن أبي صالح، لا يعرف إلا برواية ابن أبي ذئب عنه؛ ولذا قال الذهبي:\n\" لا يدرى من هو \".\nوأما ابن حبان؛ فذكره في \" الثقات \" (٦/ ١٤٩) ! وقد خولف.\nوالأخرى: الانقطاع بين الزهري وسعد.\nوقد خالفه (*) معمر، فقال: عن الزهري أن رجلًا من ثقيف قتل يوم أحد، فقال النبي ﷺ: ... فذكره مرسلًا.\nأخرجه عبد الرزاق (١١/ ٥٨/ ١٩٩٠٤) .\n٢ - وأما حديث المغيرة بن شعبة؛ فأخرجه الطبراني في \" المعجم الكبير \" (٢٠/٣٨٢/ ٣٦٥): حدثنا أبو غسان أحمد بن سهل بن الوليد (!) الأهوازي: ثنا الجراح بن مخلد: ثنا يعقوب بن محمد الزهري: ثنا نوفل بن عمارة: حدثني عبد الله بن الأسود بن أبي عاصم الثقفي عن أبيه عن المغيرة بن شعبة قال: رأيت رسول الله ﷺ يوم حنين وقف على رجل من ثقيف مقتول، فقال: ... فذكره.\n_________\n(*) يعني: \" جبيرًا \". (الناشر) .","vol":"14","page":645},{"text":"قلت: وهذا إسناد ضعيف مظلم، أعله الهيثمي بأحد رواته، فقال:\n\"رواه الطبراني، وفيه يعقوب بن محمد الزهري، وهو ضعيف، وقد وثق \".\nوهذا فيه تقصيرظاهر يتبين لك مما يأتي:\nأولًا: يعقوب هذا: قال الحافظ في \" التقريب \":\n\"صدوق كثير الوهم والرواية عن الضعفاء \".\nثانيًا: من فوقه إلى المغيرة؛ ثلاثتهم مجهولون ليس لهم ذكر في كتب الرجال - فيما علمت -.\nثالثًا: شيخ الطبراني (أبو غسان أحمد بن سهل بن الوليد)، كذا وقع فيه والصواب (أيوب)، كما في \" المعجم الأوسط \" و\" الصغير \" و\" الدعاء \" و\" لسان الميزان \"، وهو من شيوخه الذين ليس لهم عنده من الحديث إلا القليل، فروى له في \" الأوسط \" (٣/ ٢٨ - ٢٩/٢٠٤٥ - ٢٠٤٧) ثلاثة أحاديث أخرى، أحدها أخرجه أيضًا في \" الصغير \" (٥٨٣ - الروض)، وفي \" الدعاء \" (٣/ ١٧٣٧/ ٢٠٩٤)، وله فيه حديث آخر (٣/ ١٨١٢ -١٨١٣/ ٢٢٤٧) .\nوساق له الحافظ في \" اللسان \" حديثًا خامسًا من رواية ابن قاع يشبه هذا من جهة أنه من رواية خالد بن معدان عن أبيه عن جده رفعه:\n\" مثل الإيمان مثل القميص ... \".\nفأبو خالد وجده لا يعرفان؛ ولذلك قال الحافظ:\n\" وهذا حديث منكر، وإسناد مركب، ولا يعرف لخالد رواية عن أبيه، ولا","vol":"14","page":646},{"text":"لأبيه عن جده. وهو من شيوخ الطبراني، وقد أورد له في \" معجمه الصغير \" حديثًا واحدًا غريبأ جدًا، وله في \" غرائب مالك \" عن عبد العزيز بن يحبى عن مالك حديث غريب جدًا \".\nقلت: فالظاهر أنه مولع بتركيب الأسانيد التي لا تعرف، أو على من هو متهم كعبد العزيز هذا - وهو: المدني -.\nوبالجملة؛ فهذا الشيخ ضعيف لا يوثق به؛ والله أعلم.\n٣ - وأما حديث جابر؛ فيرويه القاسم بن محمد بن عباد المهلبي قال: حدثني أبي عن جدي قال: حدثني هلال بن عبد الرحمن قال: كنت مع أيوب السختياني بـ (مِنى)، فأخذ بيدي فأدخلني على محمد بن المنكدر فحدثنا عن\nجابر بن عبد الله:\nأن رجلًا قتل بالمدينة، لا يدرى من قتله، فقال رسول الله ﷺ: ... فذكره.\nأخرجه العقيلي في \" الضعفاء \" (٤/ ٣٥٠/ ١٩٥٦) في ترجمة (هلال بن عبد الرحمن الحنفي) مع حديثين آخرين بإسنادين آخرين له، ثم قال:\n\" كل هذا مناكير؛ لا أصول لها، ولا يتابع عليها \".\nقلت: وسائر رجاله ثقات (١)، فمن أوهام ابن الجوزي الفاحشة، قوله في \" الموضوعات \" (٢/ ٤٢) - وقد روى الحديث من طريق العقيلي -:\n\" قال العقيلي: لا أصل لهذا الحديث، قال ابن حبان: وعباد يأتي بالمناكير فاستحق الترك \"!\n_________\n(١) على كلام فيه تراه في \" اللسان \"، وقد وثقه ابن حبان (٩/ ١٠٤) .","vol":"14","page":647},{"text":"قلت: لا أدري - والله - ما الذي صرفه عن إعلاله بـ (هلال بن عبد الرحمن)، مع تصريح العقيلي بأنه العلة، ونقله عنه قوله: \" لا أصل له \" دون تمام كلامه الصريح في إعلاله به - إلى إعلاله بعباد هذا! ولو أنه كان متروكًا - كما زعم - لم يكن لانصرافه المذكور وجه، لأنه يوهم أن ما أعله به العقيلي ليس بعلة، فكيف والأمر على العكس تمامأ؟! لأن (عبادًا) الذي نقل عن ابن حبان أنه تركه، هو (عباد بن عباد أبو عتبة الخواص)، فقد قال فيه ابن حبان في \" الضعفاء \" (٢/١٧٠):\n\" كان ممن غلب عليه التقشف والعبادة؛ حتى غفل عن الحفظ والإتقان، فكان يأتي بالشيء على حسب التوهم، حتى كثرت المناكير في روايته - على قلتها - فاستحق الترك \".\nومن الغراثب حقًا أن ينسحب وهمه هذا إلى حديث أخر تقدم تخريجه برقم (٥٩٨٤) !\nوإن مما يزيد في الأمر غرابة، أن (عبادًا) المذكور في الحديثين وقع منسوبًا بنسبة (المهلبي) كما ترى في هذا الحديث، فكيف غفل هذا فيهما معًا؟ !!\nمن أجل ذلك تعقبه السيوطي في \" اللالي المصنوعة \" (١/ ٤٤٣) بقوله:\n\" إنما أورده العقيلي في ترجمة (هلال) على أنه من مناكيره، وكذا في \" الميزان \" و\" اللسان \". وأما عباد المهلبي فروى له الأئمة الستة، وقال في \" الميزان \":\nصدوق من مشاهير علماء البصرة، وكان شريفًا نبيلًا، عاقلًا، كبير القدر، وثقه غير واحد، وقال ابن سعد: ثقة ربما غلط. انتهى. والله أعلم \".","vol":"14","page":648},{"text":"قلت: ومن أولئك الموثقين ابن حبان نفسه، فقد أورده في (طبقة أتباع التابعين) من كتابه \" الثقات \" (٧/ ١٦١) .\nوجملة القول؛ أن الحديث ضعيف من جميع طرقه، وليس فيها ما يصلح لتقويته؛ لأن مدارها على مجاهيل، يمكن أن يكون بعضهم سرقه من بعض، وخيرها رواة طريق معمر عن الزهري معضلًا، وهو بالتالي يعود إلى مجهول أو أكثر.\nوإن مما يؤكد ضعفه الاضطراب الظاهر في متونها على الوجوه التالية:\n١ - في حديث سعد أنه كان مسلمًا؛ دون الروايات الأخرى.\n٢ - في حديث المغيرة أن قتله كان يوم حنين.\n٣ - في حديث الزهري أن ذلك كان يوم أحد.\n٤ - في حديث جابر أنه كان بالمدينة.\n<span data-type=\"title\" id=toc-6804>٦٧٨٦ </span>- (إنه لابد مما لا بد منه) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٢٧١ - ٢٧٣) من طريق أبي عبد الملك عن القاسم عن أبي أمامة قال: قال رسول الله ﷺ: \" تجهزوا إلى هذه القرية الظالم أهلها - يعني: خيبر -؛ فإن الله فاتحها عليكم إن شاء الله، ولا يخرجن معي ضعيف، ولا مضعف\".\nفانطلق أبو هريرة إلى أمه فقال: جهزيني؛ فإن رسول الله ﷺ قد أمرنا بالجهاز للغزو، فقالت: تنطلق وتتركني، وقد علمت أني ما أدخل المرفق إلا وأنت معي؟\nفقال: ما كنت لأتخلف عن رسول الله ﷺ، فأخرجت ثديها فناشدته بما رضع من","vol":"14","page":649},{"text":"لبنها، فأتت رسول الله ﷺ سرًا فأخبرته، فقال:\n\" انطلقي فقد كُفيتِ\". فأتاه أبو هريرة فأعرض عنه رسول الله ﷺ، فقال: يا رسول الله! قد أرى إعراضك عني؛ لا أرى ذلك إلا لشيء بلغك؟ قال:\n\" أنت الذي تناشدك أمك، وأخرجت ثديها تناشدك بما رضعت من لبنها، فلم تفعل، أيحسب أحدكم إذا كان عند أبويه أو أحدهما أن ليس في سبيل الله؟ بلى هو في سبيل الله إذا برهما وأدى حقهما\".\nقال أبو هريرة: لقد مكثت بعد ذلك سنتين ما أغزو، حتى ماتت.\nوخرج رسول الله ﷺ من المدينة ليلًاَ فساروا؛ معه فتى من بني عامر على بكر\nله صعب، فجلس يسير فجفل من ناحية الطريق والناس فوقع بعيره في حفرة\nفصاح: يا لعامر! فارتكس هو وبعيره، فجاء قومه فاحتملوه.\nوسار رسول الله ﷺ حتى أتى خيبر، فنزل عليها فدعا الطفيل بن عامر بن الحارث الخزاعي فقال:\n\" انطلق إلى قومك فاستمدهم على أهل هذه القرية الظالم أهلها، فإن الله سيفتحها عليكم إن شاء الله \".\nقال الطفيل: يا رسول الله! تبعدني منك والله لأن أموت وأنا منك قريب أحب إليّ من الحياة وأنا منك بعيد، فقال رسول الله ﷺ: ... (فذكر الحديث) .","vol":"14","page":650},{"text":"فانطلق فقال: يا رسول الله! لعلي لا ألقاك فزودني شيئًا أعيش به، قال:\n\" أتملك لسانك؟ \".\nقال: فماذا أملك إذا لم أملك لساني؟ قال:\n\" أتملك يدك؟ \".\nقال: فماذا أملك إذا لم أملك يدي؟ قال:\n\" فلا تقل بلسانك إلا معروفًا، ولا تبسط يدك إلا إلى خير\".\nقال ابن أبي كريمة: وجدت في كتاب أبي عبد الرحيم بخطه في هذا الحديث: وقال له نبي الله ﷺ:\n\" أفش السلام، وابذل الطعام،، واستح الله بما تستحي رجلًا من أهلك ذي هيئة، ولتحسن خلقك، وإذا أسأت فأحسن؛ فإن الحسنات يذهبن السيئات \".\nقلت: وهذا إسناد ضعيف، أبو عبد الملك - هو: علي بن يزيد الألهاني -، قال الذهبي في \" المغني \":\n\" ضعفوه، وتركه الدارقطني \". وقال الحافظ في \" التقريب \":\n\" ضعيف \".\nلكن ما ذكره ابن أبي كريمة في وجادته ثابت في أحاديث متفرقة، فانظرها - إن شئت - في \" صحيح الترغيب \" (٢٣ - الأدب/ ٢، ٣، ٤)، وراجع لجملة (الاستحياء) \" الصحيحة \" (٧٤١) .","vol":"14","page":651},{"text":"<span data-type=\"title\" id=toc-6805>٦٧٨٧ </span>- (إنه لا قليل من أذى الجار) .\nضعيف.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (١/ ٤٣٠/ ٤٣٠)، وفي \" مساوي الأخلاق \" (٧٩ ١/ ٣٨٤): حدثنا أبو سهل بنان بن سليمان الدقاق: نا عبيد الله بن موسى عن الأوزاعي عن ابن أبي لبابة عن أم سلمة\nقالت:\nبينما أنا مع النبي ﷺ إذ دخلت شاة لجارٍ لنا، فأخذت قرصًا لنا، فقمت إليها فأخذته من بين لحييها، فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد رجاله كلهم ثقات من رجال \" التهذيب \". غير (بنان بن سليمان الدقاق)، وهو بغدادي ترجمه الخطيب في \" تاريخه \" (٧/ ٩٨ - ٩٩) برواية غير الخرائطي من الحفاظ، وقال:\n\" وكان ثقة \".\nلكنه منقطع بين (ابن أبي لبابة) وأم سلمة؛ قال ابن أبي حاتم في \" المراسيل \" (ص ٨٨):\n\"قال أبي: (عبدة بن أبي لبابة) عن أم سلمة في (الشاة)، لم يسمع عبدة من أم سلمة، بينهما رجل \".\nقلت: ولم تتنبه الدكتورة المعلقة على \" المكارم \" فقالت:\n\" إسناده حسن \"!\nولولا الانقطاع؛ لكان الصواب أن يقال. إسناده صحيح؛ لما علمت من أن رجاله كلهم ثقات.","vol":"14","page":652},{"text":"وقد جاء عن ابن أبي. لبابة معضلًا؛ فقال ابن أبي شيبة في \" المصنف \" (٨/٣٥٩/ ٥٤٧٥): وكيع قال: حدثنا الأوزاعي عن عبدة بن أبي لبابة قال: قال رسول الله ﷺ:\n\" لا قليل ... \" الحديث؛ كذا دون القصة.\nوكذا روي بإسناد آخر؛ فقال الطبراني في \" المعجم الكيير \" (٢٣/ ٢٥٨/٥٣٥): حدثنا أحمد بن رشدين: ثنا أحمد بن أبي الحواري: ثنا الوليد: ثنا شيبان عن يحيى عن أبي سلمة عن أم سلمة به.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير أحمد بن رشدين، وهو ضعيف، وقال ابن عدي:\n\"كذبوه \".\nوالوليد - هو: ابن مسلم الدمشقي -، وكان يدلس تدليس التسوية. ومنه تعلم تساهل الهيثمي في قوله (٨/ ١٧٠):\n\" رواه الطبراني، ورجاله ثقات \". فإنه لم يوثقه أحد سوى بن القاسم الأندلسي، قال الذهبي في \" المغني \":\n\" ضعيف، وقيل: كان مشبهًا\". وقال في \" السير \" (١٦/١١٠):\n\"ولم يكن بثقة\".\nونفى التشبيه عنه الحافظ في \" اللسان \"، فراجعه.","vol":"14","page":653},{"text":"<span data-type=\"title\" id=toc-6806>٦٧٨٨ </span>- (اللهم! فقّه قريشًا في الدين، وأذقهم من يومي هذا إلى آخر الدهر نوالًا، فقد أذقتهم نكالًا) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (٤/ ١٢١/ ١٢٩١ - البحر الزخار): حدثنا عبد الله بن شبيب قال: ثنا إسحاق بن محمد قال: ثنا عبد الملك بن عبد العزيزقال: ثنا عبد الله بن أبي بكر بن عمرو بن حزم عن عكرمة عن ابن عباس قال: قال العباس: فلت:\nيا رسول الله! ما رأيت بعد أبي بكر أوفى [من] قريش الذين أسلموا بمكة يوم الفتح؟ فقال رسول الله ﷺ: ... فذكره. وقال: \" لا نعلمه عن العباس مرفوعًا الا بهذا الإسناد، وقد رواه ابن عباس عن\nالنبي مع من غير هذا الوجه \" (١) .\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الله بن شبيب، قال الذهبي في \"المغني \":\n\" واه، قال أبو أحمد الحاكم: ذاهب الحديث \". وقال الهيثمي في \" المجمع \"\n(١٠/ ٢٦) .\n\" رواه البزار والطبراني، وفيه عبد الله بن شبيب، وهو ضعيفٌ \".\nوتعقبه تلميذه الحافظ ابن حجر في \" مختصر الزوائد \" - زوائد البزار - بقوله\n(٢/ ٣٦٩):\n\" قلت: وشيخ شيخه لا أدري من هو؟ \".\n_________\n(١) كذا الأصل. وفي \" كشف الأستار \" (٣/ ٢٩٧): \" من غير وجه \" ولعل الأول أرجح.","vol":"14","page":654},{"text":"يعني: (إسحاق بن محمد)؛ لكن الظاهر أنه ابن أبي فروة الفروي، فقد ذكر الحافظ المزي في ترجمته من \" التهذيب \" أنه روى عنه عبد الله بن شبيب. فإذا كان هو؛ ففيه كلام كثير مع أنه من شيوخ البخاري في \" صحيحه \"، وقد انتقده بعضهم، وقال الحافظ في \" التقريب \":\n\"صدوق، كُفّ فساء حفظه \".\nوالحديث رواه بعض المتروكين بإسناد آخبر عن ابن عباس مرفوعًا بلفظ:\n\" اللهم! اهد قريشًا ... \" والباقي نحوه. وهو مخرج في المجلد الأول برقم (٣٩٩) .\nولسائره إسناد ثالث عن ابن عباس بلفظ:\n\" اللهم! إنك أذقت أول قريش نكالًا، فأذق آخرهم نوالًا\".\nأخرجه الترمذي وابن أبي عاصم في \" السنة \" (٢/ ١ ٤ ٦/١٥٣٨، ١٥٣٩) وغيرهم، وهو مخرج أيضًا هناك تحت الحديث (٣٩٨) .\nوالجملة الأولى منه؛ إنما صحت في عبد الله بن عباس ﵄ أن النبي ﷺ دعا له فقال:\n\" اللهم! فقهه في الدين \".\nأخرجه مسلم وغيره. وعزاه بعضهم للبخاري، وهو وهم - كما نبهت عليه في تخريج \" المشكاة \" (٦١٣٩) -.","vol":"14","page":655},{"text":"<span data-type=\"title\" id=toc-6807>٦٧٨٩ </span>- (يَا قَتَادَةُ لَا تَسُبَّنَّ قُرَيْشًا فَلَعَلَّكَ أَنْ تَرَى مِنْهُمْ رِجَالًا تَزْدَرِي عَمَلَكَ مَعَ أَعْمَالِهِمْ وَفِعْلَكَ مَعَ أَفْعَالِهِمْ وَتَغْبِطُهُمْ إِذَا رَأَيْتَهُمْ) .\nضعيف.\nأخرجه أحمد (٦/ ٣٨٤): ثنا يونس قال: ثنا ليث عن يزيد - يعني: ابن الهاد - عن محمد بن إبراهيم:\nأن قتادة بن النعمان الظفري وقع بقريش، فكأنه نال منهم، فقال رسول الله ﷺ: ... ذفذ كره، وتمامه:\n\" لولا أن تطغى قريش؛ لأخبرتهم بالذي لهم عند الله عزوجل \".\nقال يزيد: سمعني جعفر بن عبد الله بن أسلم، وأنا أحدث بهذا الحديث، فقال: هكذا حدثني عاصم بن عمر بن قتادة عن أبيه عن جده.\nوهكذا أخرجه البزار في \" مسنده \" (٣/ ٢٩٧/ ٢٧٨٧) من طريق أخر عن يونس بن محمد به.\nوأخرجه الطبراني في \" المعجم الكبير \" (١٩/ ٦ -٧/ ١٠) من طريق عبد الله ابن صالح: حدثني الليث به؛ المسند فقط.\nقلت: وهو من الطريق الأولى مرسل صحيح الإسناد؛ لأن محمد بن إبراهيم - وهو: التيمي - تابعي لم يدرك القصة، وهو من رجال الشيخين كمن دونه.\nوهو من الطريق الأخرى مسند من حديث قتادة الأنصاري، لكنه صعيف، لأن عمر بن قتادة مجهول لايعرف إلا برواية ابنه عنه، ومع ذلك وثقه ابن حبان (٥/ ١٤٦) . وسائر رجاله ثقات.\nوقال الهيثمي في \" مجمع الزوائد \" (١٠/ ٢٣):","vol":"14","page":656},{"text":"\" رواه أحمد مرسلًا ومسندًا، وأحال لفظ المسند على المرسل، والبزار كذلك، والطبراني مسندًا، ورجال البزار في المسند رجال \" الصحيح \"، ورجال أحمد في المرسل والمسند رجال \" الصحيح \"؛ غير جعفر بن عبد الله بن أسلم في \" مسند أحمد \"، وهو ثقة، وفي بعض رجال الطبراني خلاف\".\nقلت: وفي هذا الكلام خلط عجيب لا أدري كيف وقع له؟! وهو ظاهر من التخريج السابق، ولا بأس من بيان ذلك باختصار:\nأولًا: قوله: \" أحال ... \"؛ ليس صحيحًا؛ لأن الاحالة في اصطلاح العلماء أن يسوق المصنف إسناده بحديث، ثم يتبعه بإسناد آخر فيحيل في متنه على الذي\nقبله بمثل قوله: \" مثله \" أو \" نحوه \"، ولا شيء من هذا هنا.\nثانيًا: قوله في رجال مسند البزار: \" رجال الصحيح \" خطأ واضح؛ لأن فيه عنده وكذا أحمد والطبراني: \".. ابن أسلم \" و\" عمر بن قتادة \" مع جهالة هذا.\nثالثًا: زعمه أن في مرسل أحمد (ابن أسلم) المذكور، وهو وهم محض، بل رجاله ثقات رجال الصحيح. والمعصوم من عصمه الله.\n(تنبيه): قال البزار عقب الحديث:\n\" لا نعلمه رواه مرفوعًا إلا قتادة بن النعمان، وقد روي بعضه عن غيره \".\nقلت: أظن أنه يثير إلى تمام الحديث: \" لولا أن ... \" فقد رواه هو وغيره عن ابن عباس، وصح عن غيره - كما تقدم ذكره في الحديث الذي قبله -، ولصحته لم أذكره في حديث الترجمة.\nوجملة السب وحدها؛ قد رويت عن ابن مسعود، وقد تقدم تخريجه برقم (٣٩٩) .","vol":"14","page":657},{"text":"<span data-type=\"title\" id=toc-6808>٦٧٩٠ </span>- (لا يزال الدين واصبًا ما بقي من قريش عشرون رجلًا) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (٣/ ٢٩٩/ ٢٧٩١)، وابن أبي عاصم في \" السنة \" (٢/ ٦٣٨/ ٥٢٤ ١)، وابن عدي في \" الكامل \" (١/٢٣٨) من طريق نعيم بن حماد: ثنا إبراهيم بن أبي حية عن ابن جريج عن\nعطاء عن ابن عباس مرفوعًا. وقال البزار وابن عدي: \" لا نعلمه يروي بهذا اللفظ إلا من هذا الوجه\".\nقلت: [فيه إبراهيم بن أبي حية]، وهو ضعيف جدًا. قال البخاري وغيره:\n\" منكر الحديث \". وقال ابن عدد:\n\" وضعفه بيّن على أحاديثه ورواياته \".\nولذا قال الهيثمي في \" المجمع \" (١٠/ ٢٨):\n\" رواه البزار، وفيه إبراهيم بن أبي حية، وهو متروك\".\nوذكره الذهبي فيما أنكر عليه من الأحاديث.\nونعيم بن حماد: ضعيف.","vol":"14","page":658},{"text":"٦٧٩١ - (إن أحدكم سيوشك أن يحدث أن ينظر إليّ نظرة بما له من أهل ومال) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٧/ ٣٢٣/ ٩٧ ٧٠) من طريق سليمان بن موسى: ثنا جعفربن سعد: حدثني خُبيب بن سليمان بن","vol":"14","page":658},{"text":"سمرة عن أبيه عن سمرة بن جندب مرفوعا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل:\n١ - سليمان بن سمرة: مجهول الحال - كما قال ابن القطان -، وأنظر \" تيسير الا نتفاع \" و\"المغني \" للذهبي.\n٢ - خبيب بن سليمان: مجهول لا يعرف إلا برواية جعفر هذا - وإن وثقه ابن حبان -.\n٣ - جعفر بن سعد، وهو: ضعيف.\n٤ - سليمان بن موسى - وهو: الزهري -: فيه لين؛ لكنه قد توبع ممن لا يفرح بمتابعته، فقال البزار (٣/ ١ ٢٩/ ٠ ٢٧٧): حدثنا خالد بن يوسف: حدثني أبي يوسف بن خالد: ثنا جعفربن سعد به.\nويوسف بن خالد - وهو: السمتي -: متروك، وكذبه ابن معين.\nوابنه خالد: قال الذهبي في \" المغني \".\n\" فيه تضعيف، وأبوه يوسف ساقط \".\nوإذا عرفت ما تقدم، فمن تساهل الهيثمي قوله (٩/ ٣٩):\n\" رواه الطبراني، ورجاله ثقات \"!\nوقوله (١٠/ ١٨) - وقد صدره بقوله: \"وعن سمرة بسند ضعيف ... \" -:\n\"رواه البزار\"!","vol":"14","page":659},{"text":"ولم يتنبه أخونا الشيخ حمدي السلفي للتصدير المشار إليه؛ فقال في تعليقه على \" المعجم \":\n\"قال في\" المجمع \" (١٠/ ١٨): رواه البزار، ولم يتكلم عليه \"!\n<span data-type=\"title\" id=toc-6810>٦٧٩٢ </span>- (لا تقوم الساعة حتى يُلتمس رجل من أصحابي، كما تُلتمس - أو: تُبتغى - الضالة؛ فلا يوجد) .\nضعيف جدًا.\nأخرجه أحمد (١/ ٨٩ و٩٣)، والبزار (٣/ ٢٩٢/ ٢٧٧٢)، وابن عدي في \" الكامل \" (١/ ٤٢٥)، وأبو نعيم في \" أخبار أصبهان \" (٢/٢٠٥) من طريق إسرائيل عن أبي إسحاق عن الحارث عن علي مرفوعًا.\nقلت: أورده ابن عدي في ترجمة (إسرائيل) فقال:\n\" وإسرائيل بن يونس بن أبي إسحاق السبيعي كثير الحديث، مستقيم الحديث في حديث أبي إسحاق وغيره، وقد حدث عنه الأئمة، ولم يتخلف أحد في الرواية عنه، وهذه الأحاديث التي ذكرتها من أنكر أحاديثه \".\nقلت: هذا مما يتعجب منه كيف يصح تعصيب نكارة هذا الحديث بإسرائيل، وهو ثقة حجة مستقيم الحديث - كما شهد ابن عدي نفسه -، وفوقه الحارث - وهو: الأعور - والجمهور قد ضعفه؛ بل إن بعضهم قد كذبه، وقد قال ابن عدي في آخر ترجمته (٢/ ١٨٦):\n\" أكثر رواياته عن علي، وروى عن ابن مسعود القليل، وعامة ما يرويه عنهما غير محفوظ \".\nقلت: فهو العلة إذًا، وبه أعله الهيثمي؛ فقال في \" مجمعه \" (١٠/ ١٨):","vol":"14","page":660},{"text":"\" رواه أحمد والبزار، وفيه الحارث الأعور، وهو ضعيف، وقد وثق على ضعفه\".\n<span data-type=\"title\" id=toc-6811>٦٧٩٣ </span>- (أوصيكم بالسابقين الأولين [من المهاجرين]، وبأبنائهم من بعدهم، وبأبنائهم من بعدهم، وبأبنائهم من بعدهم (١) . إلا تفعلوا؛ لا يقبل منكم صرف ولا عدل) .\nضعيف.\nأخرجه البزار في مسنده \" البحر الزخار \" (٣/ ٢٣٣/١٠٢٢): حدثنا بشر بن خالد العسكري قال: نا جعفر بن عون عن حميد بن القاسم بن حميد بن عبد الرحمن بن عوف عن أبيه عن جده عن عبد الرحمن بن عوف قال:\nلما حضر النبي ﷺ الوفاة؛ قالوا: يا رسول الله! أوصنا. قال: ... فذكره. وقال: \" لم يروه إلا عبد الرحمن بن عوف، ولا له إلا هذا الإسناد ولم نسمعه إلا من بشر\".\nقلت: ومن طريقه أخرجه الطبراني في \" المعجم الأوسط \" (٩/ ١٥١/٨٣٢٥) - والزيادة له -، وقال:\n\" لم يروه عن حميد إلا جعفر \".\nقلت: لقد نسي ﵀ ما رواه في المجلد الأول (٤٨٢/ ٨٧٨): أخبرنا أحمد قال: حدثتا عتيق بن يعقوب قال: حدثني حميد بن القاسم بن حميد ... إلخ، وفيه الزيادة.\n_________\n(١) كذا الأصل، وكذا في \" الكشف \" (٣/ ٢٩٢)، و\" المختصر \" (٢/ ٣٦٤) بتكرار الجملة ثلاث مرات، وفي \" المجمع \" مرتين.","vol":"14","page":661},{"text":"وعتيق هذا: ثقة، وكذا الراوي عنه أحمد - وهو: ابن يحيى الحلواني -، فكان الصواب أن يقال: \" لم يروه عن القاسم إلا حميد \".\nقلت: وهما لا يعرفان إلا في هذه الرواية، وفي ترجمتيهما ساقها ابن حبان في \" الثقات \" (٧/ ٣٣١ و٨/ ٩٦ ١)، وقال المعلق عليه في كل من الترجمتين:\n\" لم نظفر به \".\nوقد فات ابن حبان رواية جعفر بن عون المتابع لعتيق بن يعقوب. فحميد بن القاسم: مجهول الحال، وأبوه القاسم: مجهول العين. والله أعلم.\nومما تقدم تعلم تساهل الهيثمي في \" المجمع \" (١٠/ ١٧) [بقوله]- بعدما عزاه للطبراني والبزار -:\n\" ورجاله ثقات \"!\n<span data-type=\"title\" id=toc-6812>٦٧٩٤ </span>- (يا أبا الدرداء! إذا فاخرت؛ ففاخر بقريش، وإذا كاثرت؛ فكاثر بتميم، وإذا حاربت، فحارب بقيس، ألا إن وجوهها كنانة، ولسانها أسد، وفرسانها قيس. يا أبا الدرداء! إن لله فرسانًا في سمائه يحارب بهم أعداءه، إن آخر من يقاتل عن الإسلام - حين لا يبقى إلا ذكره، ومن القرآن إلا رسمه - لرجل من قيس. قال: قلت: يا رسول الله! أي قيسٍ؟ قال: من سليم) .\nمنكر.\nأخرجه البزار في \" مسنده \" (٣/ ٩ ٠ ٣ - ٣٠١/٩ ٢٨١)، وتمام في \" فوائده \" (٤/ ٣٦٨ - ٣٦٩ - الروض البسام)، وعنه ابن عساكر في \" تاريخ","vol":"14","page":662},{"text":"دمشق \" (٢٦/ ٢٧٢/ ٥٥٦٨) من طريق بكر بن عبد العزيز ابن أخي إسماعيل ابن عبيد الله بن المهاجر عن سليمان بن أبي كريمة عن حيان مولى أبي الدرداء قال: سمعت أبا الدرداء أو حدثتني أم الدرداء عن أبي الدرداء قال:\nأتيت النبي ﷺ، فوجدت جماعة من العرب يتفاخوون فيما بينهم، فدخلت على رسول الله ﷺ، فقال: (ما هذا يا أبا الدرداء الذي أسمع؟! \".\nفقلت: يا رسول الله! هذه العرب تفاخر فيما بينها! فقال رسول الله ﷺ: ... فذكره. وقال ابن عساكر:\n\" غريب جدًا\".\nوبين وجهه البزار فقال:\n\" لا نعلمه يروى مرفوعًا بهذا اللفظ إلا من هذا الوجه، والعباس ليس به بأس، وبكر ليس بالمعروف بالنقل، وإن كان معروفًا بالنسب، وكذلك سليمان بن أبي كريمة، ولم نحفظه إلا من هذا الوجه؛ فأخرجناه، وبينا علته \".\nوأما الهيثمي فقال (١٠/ ٤٣):\n\" رواه البزار، وفيه سليمان بن أبي كريمة، وهو ضعيف \".\nولا أدري لِم لَم يعله أيضًا بـ (بكر بن عبد العزيز) - كما فعل البزار -، وبخاصة أنه لا يعرف إلا بهذا الحديث، وبصورة أخص أن شيخه الحافظ العراقي قد أورده في كتابه \" ذيل الميزان \" (١٥٩/ ٢٣١)، ونقل كلام البزار المتقدم دون أي استدراك عليه، وكذلك فعل الحافظ العسقلاني في \" لسان الميزان \"، مشيرًا إلى أنه نقله عن \" الذيل \".","vol":"14","page":663},{"text":"وفيه علة ثالثة، وهي: جهالة (حيان)، قال الذهبي وتبعه العسقلاني:\n\" لا يدرى من هو؟ \".\nوابن حبان - مع تساهله المعروف في توثيق المجهولين - لم يورده في كتابه \" الثقات \"؛ لا هذا، ولا بكرًا المذكور قبله.\n<span data-type=\"title\" id=toc-6813>٦٧٩٥ </span>- (أنا حجيج من ظلم عبد القيس) .\nمنكر.\nأخرجه البزار في \" مسنده \" (٣/ ١ ٣١/ ٢٨٢٢)، والطبراني في \" المعجم الكبير \" (٢ ١/ ٢٣١/ ٢٩٧١ ١) من طريق محمد بن بشر: ثنا ابراهيم ابن النضر عن حجاج العائشي عن أبي جمرة عن ابن عباس مرفوعًا. وقال البزار:\n\" لا نعلم أحدًا رواه إلا محمد بن بشر، وأما إبراهيم العجلي، والحجاج العائشي فلا نعلمهما ذكرا إلا في هذا الحديث، وذكرناه على ما فيه من علة؛ لأنا ما حفظناه إلا من هذا الوجه،.\nونقله الحافظ في \" اللسان \" وأقره (١/ ١١٧) . ثم أشار إليه في ترجمة (الحجاج العائشي) . وإليهما أشار الهيثمي بقوله (١٠/ ٤٩):\n\" رواه البزار والطبراني، وفيه من لم أعرفهم \".\nثم روى الطبراني (١٢٩٧٢) بهذا السند عن ابن عباس مرفوعًا:\n\" اللهم! اغفر لعبد القيس - ثلاثًا - \".\nولم أره في \" المجمع \" إلا في حديث وفد عبد القيس (٥/ ٦٠) بزيادة:","vol":"14","page":664},{"text":"\" إذ أسلموا طائعين، غير كارهين، غير خزايا ولا مبتورين \". وليس فيه (ثلاثًا) .\nرواه أحمد (٤/ ٢٥٦) وإسناده صحيح.\n<span data-type=\"title\" id=toc-6814>٦٧٩٦ </span>- (يأبى الله لبني تميم الأ خيرًا، ثبت الأقدام، عظام الهام، رجح الأحلام، هضبة حمراء، لايضرها من ناوأها، أشد الناس على الدجال في آخر الزمان) .\nضعيف جدًا.\nأخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ١٢٤/ ١ - بغية الباحث)، وعنه أبو نعيم في \"الحلية \" (٣/٦٠) من طريق أبي النضر هاشم بن القاسم.\nوالبزار في \" مسنده \" (٣/ ١ ١ ٣/ ٢٨٢٣)، والطبراني في \" المعجم الأوسط \" (٩/ ٩٥ - ٩٦/ ٢ ٠ ٨٢)، والرامهرمزي في \" الأ مثال \" (٢٣٥ - ٢٣٦/ ١٥٤) والخطيب في \"التاريخ \" (٩/ ١٩٥) - واللفظ له - من طريق أبي معاوية؛ كلاهما: حدثنا سلام بن صبيح - وقال الحارث: ابن سلم عن زيد العمى - عن منصور بن\nزاذان عن ابن سيرين عن أبي هريرة قال: ذكرت القبائل عند النبي ﷺ، فقالوا: يا رسول الله! ما تقول في (هوازن)؟\nفقال:\"زهرة تينع\". قالوا: فما تقول في بني عامر؟ قال: \" جمل أزهر، يأكل من أطراف الشجر \". قالوا: ما تقول في بني تميم؟ قال: فقال: ... فذكره. قال أبو الأحوص محمد بن حيان:","vol":"14","page":665},{"text":"قلت لأبي معاوية: من سلام؟ قال: كان يسكن المدائن.\nقلت: وفي ترجمة (سلام بن صبيح) هذاساقه الخطيب، ولم يزد؛ مما يشعر أنه غير معروف عنده؛ لكنه قد أتبعه بترجمة سلام بن سلم المعروف بـ: (الطويل) سكن المدائن، وحدث عن زيد العمي ... روى عنه أبو النضر هاشم بن القاسم ... إلخ، وأفاض في نقل أقوال الأئمة فيه وهي مجمعة على تركه، وبعضهم كذبه؛ فهو آفة هذا الحديث، وأبو النضر ثقة ثبت - كما في \" التقريب \" -، فروايته مقدمة على رواية أبي معاوية - وهو: محمد بن خازم الضرير -؛ لأنه - وإن كان ثقة؛ فقد - كان يهم في غير حديث الأعمش - كما قال الحافظ -؛ ولذلك فقد أصاب البزار في تعقيبه على الحديث بقوله:\n\" سلام هذا أحسبه سلام المدائني، وهو ليّن الحديث\".\nوأقره الهيثمي في موضع من\" المجمع \" (١٠/ ٤٧)، وقال في موضع أخر منه (١٠/ ٤٣):\n\" رواه الطبراني في \" الأوسط \"، وفيه (سلام بن صبيح)، وثقه ابن حبان، وبقية رجاله رجال الصحيح \"!\nوهذا من تساهله، واكتفائه على مجرد النقل دون أي تحقيق؛ فابن حبان مشهور بتساهله في التوثيق، وهو إنما أورد (سلامًا) هذا في \" الثقات \" (٨/ ٢٩٥ - ٢٩٦) لرواية أبي معاوية عنه هذا الحديث وذكر طرفه الأول، ولم يزد! ولم يذكر راويًا آخر عنه؛ فهو مجهول - على ما تقتضيه القواعد العلمية -؛ بل هو عدم ... لا وجود له، وإنما هو: (سلام المدائني الطويل) .. ابن سلم - كما حفظه لنا الثقة الثبت أبو النضر -، وَهِم أبو معاوية في اسم أبيه، كما وهم في إسقاط شيخه (زيد","vol":"14","page":666},{"text":"العمي) من إسناده!! ولقد قارب الصواب الحافظ الذهبي في قوله في ترجمته - بعدما ساق حديثه من رواية الخطيب -:\n\" وأنا أحسبه سلامًا الطويل المدائني \" (١) . وأقره الحافظ في \" اللسان \"، وزاد عليه قوله:\n\" وقد ذكره ابن حبان في \" الثقات\"، وساق له هذا الحديث مختصرًا\".\nقلت: وأنا أعتقد أنهما لو وقفا أو على الأقل استحضرا رواية أبي النضر هذا؛ لجزما بما حسباه وظناه. وقد فاتت الحافظ الطبراني؛ فقد قال عقب الحديث: \" لم يروه عن محمد بن سيرين إلا منصور، ولا عن منصور إلا سلام بن\nصبيح، تفرد به أبو معاوية \"!\nوزيد العمي - شيخ سلام، هو: ابن الحواري، وهو -: ضعيف - كما في \" التقريب \" -:\nلكن الجملة الأخيرة من الحديث لها شاهد قوي بإسناد آخر عن أبي هريرة\nقال:\nلا أزال أحب بني تميم من ثلاث سمعتهن من رسول الله، سمعت رسول الله ويقول:\n\" هم أشد أمتي على الدجال \".\nأخرجه الشيخان وغيرهما، وهو مخرج في \"الصحيحة \" تحت الحديث (٣١١٤) .\n_________\n(١) الأصل (الواثقي) .","vol":"14","page":667},{"text":"وروي نحوه بزيادة في أوله، وهو الآتي بعد حديث.\n<span data-type=\"title\" id=toc-6815>٦٧٩٧ </span>- (أحبوا بني تميم (وفي رواية: سدوس) أبا القاسم، فوالله! [إن] منحتم بمثله) .\nضعيف جدًا.\nأخرجه البخاري في \" التاريخ \" (١/ ٢/ ١٢٦)، والبزار في \" مسنده \" (٣/ ٢ ٣١/ ٢٨٢٤) من طريق حرمي بن حفص: ثنا عبيدة بن عبد الرحمن السدوسي عن بحربن سعيد عن بشير بن نهيك عن أبي هريرة قال:\nربما ضرب النبي ﷺ على كتفي وقال: ... فذكره. واللفظ للبزار.\nوكان في الأصل بعض ألأخطاء فصححتها من \" التاريخ \"، والرواية الأخرى والزيادة منه، وقال:\n\"فيه نظر\".\nذكره في ترجمة (بحر) هذا، وقد روى عنه أيضًا عمران بن حدير؛ كما في \" الجرح والتعديل \" (١/ ١/ ٤١٩)، وسكت عنه، وأما ابن حبان فذكره في \" الثقات\" (٦/ ١١٢) من وواية (عبيدة) هذا، وهو من غرائبه! فإنه قال - فيما كنت نقلته عنه فيما تقدم من المجلد الثاني (ص ٣) -:\n\" والشيخ إذا لم يرو عنه ثقة؛ فهو مجهول لا يجوز الاحتجاج به \". وقال في مكان آخر (٢/ ١٦٢):\n\" وأما المجاهيل الذين لم يرو عنهم إلا الضعفاء فهم متروكون على الأحوال كلها \".","vol":"14","page":668},{"text":"وقد خالف قوله هذا وذاك في كثير من رجال \" ثقاته \"، وقد أنبه على ذلك في كثير من الأحيان، و(عبيدة) هذا ليس مجهولًا فقط عند ابن حبان؛ بل هو متهم، فقد أورده في \" الضعفاء \" (٢/ ١٩٩) من رواية حرمي بن حفص أيضًا عنه، وقال:\n\" يروي الموضوعات عن الثقات، لا يحل الاحتجاج به بحال\". ثم ساق له حديثًا آخر بلفظ:\n\" لا يصيبك السوء أبا أيوب \".\nوقد سبق ذكره تحت الحديث (٩٦)، ونقل كلامه هذا والحديث الذهبي في \" الميزان \"، والحا فظ في \" اللسان \" وأقراه.\n(تنبيه): وقع الحديث في \" الكشف \" هكذا:\n\"أحبوا بني تميم أنا القاسم، فوالله! منحتم بمثله \".\nوأكثره غير مفهوم، وكذا هو في \" مختصر الزوائد \" (٢/ ٣٨٢)، ويبدو أنه خطأ قديم، فإن الهيثمي في \" المجمع \" (١٠/ ٤٧) لم يذكر منه إلا أوله:\n\" أحبوا بني تميم \"! وقال:\n\" رواه البزار، وقال: لا يروى عن النبي ﷺ إلا من هذا الوجه. وفيه عبيدة بن عبد الرحمن، ذكره ابن أبي حاتم، ولم يجرحه أحد، وبقية رجاله ثقات.\nوفيه ما لا يخفى على القارئ.\nولفظ البخاري:","vol":"14","page":669},{"text":"\" أحبوا بني سدوس أبا القاسم، فو الله! إن نتجتم من مثله \".\n<span data-type=\"title\" id=toc-6816>٦٧٩٨ </span>- (لا تقل لبني تميم إلا خيرًا؛ فإمهم أطول الناس رماحًا على الدجال) .\nضعيف.\nأخرجه أحمد (٤/ ١٦٨) عن عمربن حمزة: ثنا عكرمة بن خالد:\nأن رجلًا نال من بني تميم عنده، فأخذ كفًا من حصى؛ ليحصبه، ثم قال عكرمة: حدثني فلان من أصحاب النبي ﷺ: أن تميمًا ذكروا عند رسول الله ﷺ، فقال رجل: أبطأ هذا الحي من تميم عن هذا الأمر! فنظر رسول الله ﷺ إلى مزينة فقال:\n\" ما أبطأ قوم هؤلاء منهم \".\nوقال رجل يومًا: أبطأ هؤلاء القوم من تميم بصدقاتهم! قال: فأقبلت نعم حمر وسود لبني تميم، فقال النبي ﷺ:\n\" هذه نعم قومي \".\nونال رجل من بني تميم يومًا، فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال الشيخين؛ غير عمر بن حمزة - وهو: العمري المدني -، فمن رجال مسلم، لكن الجمهور ضعفوه، وقال الذهبي في \" الكاشف\":\n\" ضعفه ابن معين والنسائي، وقال أحمد: أحاديثه مناكير \". ولذلك قال","vol":"14","page":670},{"text":"الحافظ في \" التقريب \":\n\"ضعيف \".\nوتعامى عن هذه النصوص بعض ذوي الأهواء، فرددت عليه في مقدمة الطبعة الجديدة لكتابي \" آداب الزفاف في السنة المطهرة \"؛ فراجعها إن شئت التفصيل.\nومن هنا يظهرتساهل الهيثمي في قوله (١٠/ ٤٨):\n\"رواه أحمد، ورجاله رجال الصحيح \"!\nنعم؛ قد صح عنه ﷺ أنه قال في بني تميم:\n\" هم أشد أمتي على الدجال \".\nكما تقدم قبل حديث، فهويغني عن هذا.\n<span data-type=\"title\" id=toc-6817>٦٧٩٩ </span>- (عنزة حي من ههنا؛ مبغي عليهم منصورون) .\nضعيف.\nأخرجه البزار في مسنده \" البحر الزخار \" (١/ ٠ ٤٧ - ٤٧١/ ٣٣٧)، وأبو يعلى في \" مسنده الكبير \" (٢/ ٢٥٥/ ١٤٨٠ المقصد العلي)، والدولابي في \" الكنى \" (٢/ ٥٩)، والطبراني في \" المعجم الأ وسط \" (٣/ ٢٧٦ - ٢٧٧/ ٢٦٠٣) - واللفظ لهما - من طريق أبي غاضرة محمد بن أبي بكر العنزي قال: حدثني عمي غضبان بن حنظلة عن أبيه حنظلة بن نعيم قال: كنت فيمن وفد على عمر، فجعل يسأل رجلًا رجلًا: ممن أنت؟ ومن أنت؟ حتى انتهى إليّ فقال: ممن أنت؟ ومن أنت؟ فقلت: أنا حنظلة، من عنزة. فأومأ","vol":"14","page":671},{"text":"نحو المشرق، وفرج أصابعه، وقال: سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ فيه جهالة، وثلاثتهم وثقهم ابن حبان!\n١ - حنظلة بن نعيم: أورده في \"الثقات \" (٤/ ١٦٧) برواية ابنه غضبان ولم يزد. وكذلك فعل البخاري في \" التاريخ \"، وابن أبي حاتم في \" الجرح \"، وتبعهم الحافظ في \" التعجيل \" (ص ١٠٨)، فهو في عداد المجهولين.\n٢ - غضبان بن حنظلة بن نعيم العنزي: أورده في \" الثقات \" (٩/ ٤) من رواية أبي عاصم النبيل عنه. ذكره في الطبقة الرابعة؛ أي: تبع أتباع التابعين، وهو من أوهامه؛ فإنه من أتباعهم - كما هو ظاهر -. وقد روى عنه أخران؛ أحدهما: أبو غاضرة محمد بن أبي بكر العنزي - كما في هذا الإسناد -. والآخر: المثنى بن عوف - كما يأتي -، ومن روايتهما عنه ذكره البخاري وابن أبي حاتم، ومع ذلك قال الحسيني - كما في \" تعجيل المنفعة \" (ص ٣٣١) -:\n\" مجهول وليس بالمشهور \".\n٣ - أبو غاضرة محمد بن أبي بكر العنزي: أورده في الطبقة الرابعة من \" الثقات \" (٩/ ٥٣) من رواية موسى. بن إسماعيل عنه. وبها ذكره البخاري وابن أبي حاتم في كتابيهما. وهي رواية أبي يعلى لهذا الحديث عنه، فاعلمه.\nوأما رواية الآخرين - أعني: البزار والدولابي والطبراني - فرووه عن محمد بن الحسن أبي عبد الله العنزي عنه. لكن بينهما محمد بن إبراهيم في \" البحر الزخار \" وكذا في \" كشف الأستار \" (٣/ ٣١٣/ ٢٢٩)، وما أظنها إلا مقحمة من بعض الرواة، فإنه رواه عن شيخه محمد بن المثنى: ثنا محمد بن الحسن العنزي: ثنا محمد بن إبراهيم: ثنا [أبو] غاضرة العنزي ...","vol":"14","page":672},{"text":"أو أنه من وهم البزار؛ فقد تابعه عن ابن المثنى أبو يعلى (١٤٨١)، والدولابي وقرن معه يزيد بن سنان، قالا: حدثنا محمد بن الحسن أبو عبد الله العنزي: ثنا أبو غاضرة محمد بن أبي بكر العنزي ... هكذا على الصواب؛ دون\nذكر محمد بن إبراهيم، على أن هذا لم أعرفه، ومثله محمد بن الحسن العنزي.\nثم ان الطبراني قال عقب الحديث:\n\" لم يرو عن عمر إلا بهذا الإسناد، تفرد به أبو غاضرة \"!\nكذا قال! وفاتته رواية أحمد في \" المسند \" (١/ ٢٢): حدثنا أبو سعيد مولى بني هاشم: حدثنا المثنى بن عوف العنزي - بصري - قال: أنبأنا الغضبان بن\nحنظلة: أن أباه حنظلة بن نعيم وفد إلى عمر ... الحديث نحوه.\nقلت: وهذا أصح؛ لأن المثنى هذا وثقه ابن معين، وقال أبو حاتم وأبو زرعة:\n\" ليس به بأس \". كما رواه ابن أبي حاتم (٤/ ١/ ٣٢٥) .\nبخلاف أبي غاضرة؛ فلم يوثقه غير ابن حبان - كما تقدم -. وإذا عرفت هذا؛ ففي الحديث علة أخرى، وهي الانقطاع أو الإرسال؛ فإن الغضبان لم يدرك عمر ﵁.\nوقد تنبه لهذا الشيخ أحمد شاكررحمه الله في تعليقه على \" المسند \" (١/٢١٧)؛ لكنه اعتمد على رواية أبي غاضرة الموصولة، مع تصحيف وقع له في كنيته - تبعًا للحافظ - فوجب بيانه، قال:\n\"وأشار الحافظ في \" الإصابة \" (٢: ٦٦) إلى أن هذا الحديث رواه أيضًا الدولابي في \" الكنى \" من طريق أبي عاصم: حدثنا عمي غضبان بن حنظلة بن","vol":"14","page":673},{"text":"نعيم عن أبيه قال: كنت فيمن وفد إلى عمر ... إلخ. فهذا وصل للإسناد، لولاه لكان ظاهر الإسناد الذي هنا [في \" المسند \"] منقطعًا. وأبو عاصم - هو: الغنوي -، يروي عن أبي الطفيل، ويروي عنه حماد بن سلمة ومحمد بن الحسن العنبري.\nقال ابن معين: ثقة. وله ترجمة في \" التهذيب \" و\" الميزان \" وانظر \" مجمع الزوائد ١٠:٥١ \"\nقلت: في هذا الكلام تخليط عجيب، وقلة تحقيق، لا نعرف مثله عن الشيخ أحمد شاكر ﵀؛ فالظاهر أنه كان متعبًا جدًا، أو مشغول البال لسبب آخر، وإلا؛ فمثل هذا الخلط لا يصدر من طالب علم صغير، فضلًا عن شيخ عالم فاضل كبير مثله، عفا الله عنا وعنه.\nأولًا: قوله: \" أبو عاصم\".. تحريف (أبو غاضرة) ! كذلك وقع في ترجمة (حنظلة بن نعيم العنزي) من \" الإصابة/ القسم الثالث \"، (١/ ٣٨٢ - إحياء التراث) .\nثانيًا: كان يكون لانطلاء هذا التحريف على الشيخ وجه؛ لو أنه لم يقف على رواية أبي غاضرة عن غضبان؛ لكن الواقع خلافه.. فقد أحال في ترجمة هذا على \" ثقات \" ابن حبان والبخاري في \" التاريخ \"، وفي هذا أنه روى عنه أبو غاضرة، وفي ذاك أنه روى عنه (أبو عاصم النبيل)، فكيف يصح تفسيره لـ (أبي عاصم) بأنه: (الغنوي)؟!\nثالثًا: إذا كان هو الغنوي عنده؛ فكيف يقرن مع حماد (محمد بن الحسن العنبري)؟! وهذا ما لم يذكره \" التهذيب \" وغيره مما أحال عليه، ولا له ذكر في شيء من كتب الرجال - في علمي - إلا في هذا الإسناد، على أن الصواب فيه:","vol":"14","page":674},{"text":"العنزي) - كما تقدم - ... وليس: (العنبري) - كما وقع له -! هذا مع قول أبي حاتم فيه - كما رواه ابنه (٤/ ٢/ ١٤ ٤) -:\n\" لا أعلم أحدًا روى عنه غير حماد بن سلمة، ولا أعرفه، ولا أعرف اسمه\".\nوأقره المصدران اللذان ذكرهما: \" التهذيب \" و\" الميزان \"!\nرابعًا: توثيق ابن معين إياه لم يقبلوه؛ لجهالته التي أشار إليها أبو حاتم؛ ولهذا تال الحافظ فيه:\n\"مقبول \". وأشار الذهبي في \" الكاشف \" إلى تليين توثيقه بقوله:\n\"وثق\"!\nخامسًا وأخيرًا: فعلى التسليم بأنه ثقة؛ فإن مما لا شك فيه أن ثقته ليست كثقة مخالفه (المثنى) .. الذي وثقه ابن معين وأبو حاتم وأبو زرعة - كما تقدم -، فترجيح روايته الموصولة على رواية (المثنى) المنقطعة خلات الأصول وقواعد الحديث - كما لا يخفى على العارفين بهذا الفن الشريف -.\nوهذا الأخير يقال أيضًا في (أبي غاضرة)؛ لأنه في الجهالة مثل (أبي عاصم)، ولم يوثقه غير ابن حبان المعروف بتساهله في التوثيق، وهو عمدة الهيثمي - الذي أحال عليه أيضًا الشيخ أحمد - في قوله (١٠/ ٥١):\n\" رواه أبو يعلى في \" الكبير \"، والبزار بنحوه باختصار عنه، والطبراني في \" الأوسط \"، وأحمد؛ إلا أنه قال: عن الغضبان بن حنظلة، أن أباه وفد على عمر. ولم يذكر حنظلة، وأحد إسنادي أبي يعلى رجاله ثقات كلهم \".\nيعني: إسناده ا! لأول.. الذي ليس فيه (محمد بن الحسن أبو عبد الله العنزي)؛","vol":"14","page":675},{"text":"ففيه إشارة إلى أنه غير موثق عنده أيضًا.\nوقوله: \" لم يذكر حنظلة \" الظاهر أنه يعني أنه لم يسنده عنه، وإلا؛ فقد قال فيه: \" أن أبا حنظلة بن نعيم وفد ... \" - كما تقدم ذكره -. والله ﷾ أعلم.\nوقد روي الحديث بإسناد آخر مظلم بزيادة في متنه عند الطبراني وغيره، وسبق تخريجه برقم (٦٢٢٩) .\n<span data-type=\"title\" id=toc-6818>٦٨٠٠ </span>- (ليدركن الدجال من أدركني، أو ليكونن قريبًا من موتي) .\nمنكر جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٢٥٥/ ٦٤٩٠): حدثنا محمد بن عيسى بن شيبة قال: حدثنا علي بن شعيب السمسار قال: حدثنا معن بن عيسى القزاز قال: حدثنا معاوية بن صالح عن أبي الوازع عن\nعبد الله بن بسرمرفوعًا. وقال: \" لم يروه عن معاوية بن صالح إلا معن\".\nقلت: كلاهما ثقة، وكذا السمسار، وأما من دونه وأبو الوازع فوقهم: فلا يعرفان؛ لكن الأول روى عنه جمع، وقال الهيثمي في \" المجمع \" (٧/ ٣٥٠):\n\" رواه الطبراني في \" الأوسط \" عن شيخه محمد بن عيسى بن شعيب (كذا)، ولم أعرفه، وبقية رجاله ثقات\".\nكذا قال، و(أبو الوازع) هذا لم يوثقه أحد، حتى ولا ابن حبان، وقد أورده البخاري في \" الكنى \" (٧٨/ ٧٤٥) بهذه الرواية، وكذلك فعل ابن أبي حاتم (٤/ ٢/ ٤٥١)؛ فهو في عداد المجهولين.","vol":"14","page":676},{"text":"وأنا أظن أنه اشتبه على الهيثمي بـ (أبي الوارع) المدعوب: (زهير بن مالك)؛ فهو الذي وثقه ابن حبان (٥/ ٥٨٤)، وليلى به، وقد فرق بينهما البخاري وابن أبي حاتم والذهبي في \" المقتنى \".\nوأما شيخ الطبراني (محمد بن عيسى بن شيبة) فهو من رجال \" التهذيب \"، فلا أدري هل غاب ذلك عن الهيثمي، أم أن نسخته من \" الأوسط \" تحرف اسم جده إلى \" شعيب \" فلم يعرفه؛ وعلى كل حال؛ فلم يذكر الحافظ عن أحد توثيقه، ولذلك قال في\" التقريب \":\n\"مقبول \".\nوقد روي الحديث بإسناد أخر من طريق مجهول أيضًا عن أبي عبيدة بن الجراح في حديث له في الدجال بلفظ:\n\" لعله سيدركه بعض من رآني، أو سمع كلامي \".\nوقد خرجته وتكلمت على إسناده في التعليق على \" المشكاة \" (٥٤٨٦/ التحقيق الثاني)، رواه الترمذي وابن حبان وغيرهما.\nوهناك أحاديث كثيرة في صفة الدجال منكرة لا تصح، منها مثلًا ما تقدم برقم (٦٠٨٩)؛ فراجعه إن شئت.\nقلت: وحديث الترجمة مما أورده مؤلف كتاب \" جامع الأخبار والأقوال في المسيح الدجال \" (ص ٨٩)، ونقل في الحاشية كلام الهيثمي المتقدم، وأقره! وهو من الأدلة الكثيرة على أنه كتاب جامع فعلًا.. لكنه جمع ما هب ودب، وأن قوله في \" المقدمة \" (ص ٩):","vol":"14","page":677},{"text":"إنه جمعه \" من المراجع التي تتضمن هذا الموضوع بأسانيد صحيحة وحسنة\"!!\nإن هو إلا مجرد دعوى لترويج الكتاب؛ فالرجل لا يعرف الصحيح والحسن، ولا الضعيف، فما هو إلا (حَوّاش قفاش)؛ وإن أطراه بعض الدكاترة وغيره وقرظه!\nومثله الشيخ البرزنجي في كتابه \" الإشاعة لأشراط الساعة \"؛ فقد حشاه بالأحاديث المنكرة والواهية، وبأقوال الصوفية، والكشوفات الخيالية، ومن ذلك قوله في حديث ابن حبان المتقدم: \" ولعله يدركه بعض من رأني ... \":\n\" وهذا البعض هو الخضر؛ لأمور: أحدها: أن من عدا الخضر وعيسى ﵉ لم يبق أحد ممن رآه ﷺ بالإجماع ... \" إلى آخر هراثه، ومن ذلك أنه صرح بأن الحديث صحيح! وما ذلك إلا تقليدًا منه لابن حبان. والله المستعان.\nوبقاء الخضر ﵇ إلى زمن الدجال خرافة لا أدري كيف انطلى أمرها على بعض العلماء - فضلًا عن جماهير الصوفية -؟! ولكن الله ﵎ قد وفق كثيرًا من أهل العلم فبينوا بطلان إدراك الخضر للنبي ﷺ - فضلًا عن استمراره حيًا -؛ كالإمام البخاري وابن تيمية والعسقلاني وغيرهم.\n<span data-type=\"title\" id=toc-6819>٦٨٠١ </span>- (إن الله قد برأ هذه الجزيرة من الشرك، ولكن أخاف أن تضلهم النجوم. قالوا: يا رسول الله! كيف تضلهم النجوم؟ قال: ينزل الغيث فيقولون: مطرنا بنوء كذا وكذا) .\nمنكر.\nأخرجه أبو يعلى (٢ ١/ ٦٩ - ٧٠/ ٩ ٦٧٠) - والسياق له -، والبزار (٤/ ١٣١/ ١٣٠٣ و١٣٠٤ - البحر الزخار) من طريق قيس عن يونس بن عبيد عن الحسن عن الأحنف بن قيس عن العباس بن عبد المطلب قال:","vol":"14","page":678},{"text":"خرجت مع رسول الله ﷺ من المدينة، فالتفت إليها فقال: ... فذكره.\nوليس عند البزار \" قالوا: ... \" إلخ، وقال:\n\" لا نعلمه يروى بهذا اللفظ إلا عن العباس، ولا نعلم له إسنادًا إلا هذا\".\nقلت: قد رواه عمر بن إبراهيم عن قتادة عن الحسن عن العباس به؛ دون الزيادة.\nأخرجه أبو يعلى أيضًا (٦٧١٤) .\nقلت: وهذا إسناد ضعيف منقطع؛ عمر بن إبراهيم - هو: العبدي -: قال الحافظ في \" التقريب \":\n\" صدوق، في حديثه عن قتادة ضعف \".\nقلت: وهذا عنه، وقد أسقط (الأحنف بن قيس) بين الحسن والعباس؛ فأرسله.\nوفي الطريق الأولى (قيس) - وهو: ابن الربيع -، وهو ضعيف، والحسن - هو:\nالبصري، وهو -: مدلس وقد عنعنه.\nوالحديث أورده الهيثمي في \" المجمع \" (٨/ ١١٤) وقال:\n\" رواه أبو يعلى والطبراني في \" الأوسط \" باختصار، وإسناد أبي يعلى حسن\"!\nثم أورده مختصرًا بلفظ البزار، وقال (١٠/ ٥٤):","vol":"14","page":679},{"text":"\" رواه البزار، وأبو يعلى بنحوه، والطبراني في \" الأوسط \" (١) ورجال أبي يعلى ثقات \".\nقلت: هذا غير مسلّم، فإنه إن كان يعني طريقه الأولى؛ ففيها ضعف قيس وعنعنة الحسن. وإن كان يعني الأخرى؛ ففيها ضعف عمر بن إبراهيم عن قتادة، والانقطاع بين الحسن والعباس.\nومنه تعلم تفاهة تحقيق الشيخ الأعظمي في قوله تعليقًا على \" المطالب العالية \" (١/ ١٨٤):\n\" أخرجهما أبو يعلى بإسنادين يشد كل منهما الأخر \"!\nونحوه قول المعلق على \" مسند أبي يعلى \" (١٢/ ٧٠) - بعد أن ضعف إسناده بضعف قيس، وعنعنة الحسن، كما ضعفه من الطريق الآخر - دون أن يتكلم عليه بشيء -:\n\" نقول: يشهد له حديث زيد بن خالد الجهني عند مالك ... \".\nثم عزاه للشيخين وغيرهما بالأبواب والأرقام! دون أن يسوق لفظه أو على الأقل موضع الشاهد منه؛ ليكون القراء على بينة من قوله، وهو قوله ﷺ في أخر الحديث:\n\" وأما من قال: مطرنا بنوء كذا وكذا؛ فذلك كافر بي، مؤمن بالكواكب \" (٢) .\nقلت: فأنت ترى أنه ليس فيه ما يشهد للشطر الأول من الحديث؛ فهو شاهد قاصر غير كامل، وهذا مما يقع فيه كثيرًا المومى إليه، وقد نبهت في تعليقاتي على\n_________\n(١) \"والطبراني في \" الأوسط \".. غير موجود في الأصل؛ بل في نسخة: غيره\" كذا في هامش \" المجمع \".\n(٢) وهو مخرج في \" إرواء الغليل \" (٣/ ٤٤ ١/ ٦٨١) .","vol":"14","page":680},{"text":"الشيء الكثير منه، فيتنبه لهذا الأمر؛ فالقليل جدًا من يفرق بين الشاهد القاصر والكامل، ومن عواقب ذلك أن القراء - وأكثرهم علمهم محدود - حينما يقرأون أن الحديث يشهد له حديث الشيخين، لا يسعهم إلا أن يقولوا بصحة الحديث.. ظنًا منه أن القائل هو من العلماء والفقهاء، فيقع بسببه في الكذب على رسول الله صلى الله عليه واله وسلم.\nهذا لو خلا الطرف الأول من مخالفته لبعض الأحاديث الصحيحة التي منها قوله ﷺ:\n\" لا تقوم الساعة حتى تضطرب أليات نساء دوس حول ذي الخلصة \"، وكانت صنمًا تعبدها دوس في الجاهلية بـ (تبالة) .\nأخرجه الشيخان وغيرهما، وهو مخرج في \" ظلال الجنة \" (١/ ٣٧/ ٧٧ و٧٨) .\nولهذا صدرت الحديث بقولي: \" منكر \".\n<span data-type=\"title\" id=toc-6820>٦٨٠٢ </span>- (صلّى الله على [أهل] تلك المقبرة؛ [هي] أهل مقبرة بعسقلان) .\nباطل.\nأخرجه أبو يعلى (٢/ ٢١٦ - ٢١٧/ ٩١٣) من طريق عطاف بن خالد: حدثني أخي (المسور بن خالد) عن علي بن عبد الله بن مالك بن بُحينة عن أبيه عبد الله قال:\nبينما رسول الله ﷺ جالس بين ظهراني أصحابه إذ قال:","vol":"14","page":681},{"text":"\" صلى الله على [أهل] تلك المقبرة (ثلاث مرات) \".\nقال: فلم ندر أي مقبرة، ولم يسم لهم شيئًا.\nقال: فدخل بعض أصحاب رسول الله ﷺ على بعض أزواج النبي ﷺ - قال\nعطاف: فحدثت أنها عائشة - فقال لها: إن رسول الله ﷺ ذكر أهل مقبرة، فصلى عليهم، ولم يخبرنا أي مقبرة هي، فدخل رسول الله ﷺ عليها، فسألته عنها؟\nفقال لها: \" أهل مقبرة بعسقلان \".\nوأخرجه يعقوب الفسوي في \" التاريخ \" (٢/ ٣٠٠) من هذا الوجه، والزيادتان له، لكن وقع فيه: (مكي بن عبد الله بن مالك بن بُحينة) .\nوأخرجه البزار (٣/ ٣٢٤/ ٢٨٥٣) مختصرًا من طريق محمد بن زريق: ثنا عطاف بن خالد: ثنا مالك (!) بن عبد الله بن [مالك] بن بحينة عن أبيه: أن النبي ﷺ استغفر وصلى على أهل مقبرة بـ (عسقلان) . وقال البزار:\n\" عطاف: ضعيف، ومحمد بن زريق: لا يعرف بحديث كثير\".\nقلت: عطاف: مختلف فيه، وقال الحافظ في \" التقريب \":\n\" صدوق يهم \".\nومحمد بن زريق: كذا وقع فيه، وفي \" مختصر الزوائد \" (٢/ ٣٨٦):\n(رزيق) بتقديم الراء على الزاي، وكل ذلك تصحيف، والصواب: (روين)، كما في ترجمة (عطاف) من \" التهذيب \"، وفي ترجمته هو من \" الجرح والتعديل \"","vol":"14","page":682},{"text":"لابن أبي حاتم، وقال (٣/ ٢/ ٤ ٢٥/ ٣٩٥ ١):\n\" سمع منه أبي أيام الأنصاري، وروى عنه، وسألته عنه؟ فقال: هو صدوق \".\nقلت: فالآفة من أخيه (المسور بن خالد)؛ فإنه في عداد المجهولين، أورده البخاري في \" التاريخ \" وابن أبي حاتم برواية عطاف هذا فقط، ولم يذكرا فيه جرحًا ولا تعديلًا. وأما ابن حبان فذكره في \" الثقات \" (٧/ ٤٩٨) على قاعدته المعروفة! وفي ترجمته أورد الذهبي هذا الحديث وقال:\n\" وهذا ليس بصحيح \".\nوأقره الحافظ في\" اللسان \" (٦/ ٣٦/ ٤٦ ١)؛ بل قال في \" مختصر الزوائد \" (٢/ ٣٨٧) - عقب إعلال البزار المتقدم للحديث -:\n\" قلت: بل هو باطل \".\nوأما شيخه الهيثمي فقال في\" المجمع \" (١٠/ ٦١ - ٦٢):\n\" رواه أبو يعلى، والبزار ولفظه ... وفي إسناد أبي يعلى: (علي بن عبد الله ابن مالك بن بحينة)، وفي إسناد البزار: (مالك بن عبد الله بن بحينة) ..\nوكلاهما لم أعرفه، وبقية رجاله ثقات \".\nقلت: هما واحد، والاختلاف من الرواة، ومنه رواية الفسوي: (مكي) - كما تقدم -؛ فهل هو ثالث؟! بل هو مما يدل على أنه غير معروف؛ فيحتمل أن يكون هو الآفة. والله أعلم.","vol":"14","page":683},{"text":"<span data-type=\"title\" id=toc-6821>٦٨٠٣ </span>- (من تعلم بابًا من العلم، عمل به أولم يعمل به؛ كان أفضل من صلاة ألف ركعة. فإن هو عمل به، أو علّمه؛ كان له ثوابه وثواب من يعمل به إلى يوم القيامة) .\nموضوع.\nأخرجه الخطيب في \" التاريخ \" (٦/ ٥٠) من طريق ابراهيم بن جعفر البصري الفقيه: حدثنا محمد بن مهدي بن هلال: حدثني أبي عن محمد بن زياد عن ميمون بن مهران عن ابن عباس مرفوعًا.\nأورده في ترجمة (إبراهيم) هذا برواية اثنين عنه، ولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال.\nوشيخه محمد بن مهدي بن هلال: لم أجد له ترجمة.\nوالآفة من أبيه (مهدي بن هلال) - وهو: أبو عبد الله البصري -؛ كذبه يحيى ابن سعيد وغيره، وقال ابن معين:\n\" صاحب بدعة، يضع الحديث \".\nونحوه في الوضع حديث ابن مسعود نحوه مختصرًا بلفظ:\n\"من تعلم بابًا من العلم ليعلم الناس؛ أعطي ثواب سبعين صدّيقًا \".\nقال المنذري في \" الترغيب \" (١/ ٥٦/ ١٤):\n\" رواه أبو منصور الديلمي في \" مسند الفردوس \". وفيه نكارة \".\nوقال الحافظ العراقي في\" تخريج الاحياء \" (١/ ٩):\n\" سنده ضعيف \".","vol":"14","page":684},{"text":"قلت: هو أسوأ من ذلك؛ فقد وقفت على إسناده في \" ذيل الأحاديث الموضوعة \" للسيوطي (ص ٣٧)؛ ساقه من طريق الحاكم - وعنه الديلمي؛ كما نقله الزبيدي في \" شرح الإحياء \" (١/ ١٠٦) عن العراقي، والظاهر أنه \" تخريج الإحياء الكبير \" - من طريق جعفر بن سهل المذكر والجارود بن يزيد: ثنا محمد ابن علاثة القاضي: حدثنا عبدة بن أبي لبابة عن الأسود بن يزيد عن ابن مسعود رفعه بلفظ:\n\" نبيًا \"! وقال العراقي:\n\" كذا قال: \" نبيًا \"! وهو منكر، وجعفر بن سهل، والجارود بن يزيد: كذابان ومحمد بن عبد الله بن غلاثة القاضي: مختلف في الاحتجاج به \". وقال السيوطي:\n\"الجارود بن يزيد: قال أبو أسامة وأبو حاتم: كذاب. وقال أبو داود: غير ثقة.\nوقال يحيى: ليس بشيء. وقال النسائي والدارقطني: متروك الحديث \".\nوأقره ابن عراق في \" تنزيه الشريعة \" (٢/ ٢٧٥) .\nقلت: (وجعفر بن سهل المذكر) الذي كذبه العراقي، لم أجده في كتب الرجال التي عندي. نعم في \" الميزان \" و\" اللسان \":\n\" جعفر بن سهل النيسابوري، عن إسحاق بن راهويه، قال الحاكم: حدث بمناكير\".\nفهل هو هذا، ووهم العراقي في تكذيبه، أم هو غيره؟ الظاهر لي الأول.","vol":"14","page":685},{"text":"<span data-type=\"title\" id=toc-6822>٦٨٠٤ </span>- (ما من رجل تعلّم كلمتين، أو ثلاثًا، أو أربعًا، أو خمسًا مما فرض الله عزوجل، فيتعلّمهن، ويعلمهن؛ إلا دخل الجنة) .\nضعيف.\nأخرجه أبو نعيم في \"الحلية \" (٢/ ١٥٩) من طريق مسلم بن إبراهيم قال: ثنا يونس بن سهل السراج قال: سمعت الحسن يحدث عن أبي هريرة مرفوعًا. قال أبوهريرة:\nفما نسيت حديثًا بعد إذ سمعتهن من رسول الله ﷺ.\nوقال أبو نعيم:\n\" رواه عدة عن الحسن؛ فمن التابعين: يونس بن سهل السراج - بصري -، عزيز الحديث، يجمع حديثه\".\nقلت: هذه ترجمة عزيزة ومتابعات غريبة لم أقف على شيء من ذلك فيما عندي من المصادر والمراجع؛ فإن صح ذلك عن الحسن؛ فالعلة عنعنته، فإنه كان مدلسًا، على الخلاف المعروف في سماعه من أبي هريرة ﵁؛ ولذلك قال المنذري (١/ ٥٦/ ١٥): \" ... وإسناده حسن لو صح سماع الحسن من أبي هريرة\".\nوالمعروف بالرواية عن الحسن إنما هو يونس بن عبيد - وهو: أبو عبد الله العبدي البصري -، ولم أر من سمى أباه أو جده (سهل السراج) .\nثم إن الحديث محفوظ عن يونس بن عبيد هذا عن الحسن عن أبي هريرة، وعن غير الحسن عن أبي هريرة بنحوه، لكن دون قوله:\n\"إلا دخل الجنة\".\nفقال الإمام أحمد (٢/ ٤٢٧): ثنا إسماعيل عن يونس عن الحسن عن","vol":"14","page":686},{"text":"أبي هريرة مرفوعًا بلفظ:\n\" ما من رجل يأخذ مما قضى الله ورسوله كلمة، أو ثنتين، أو ثلاثًا، أو أربعًا، أو خمسًا، فيجعلهن في طرف ردائه، فيعمل بهن، ويعلمهن؟ \".\nقلت: أنا. وبسطت ثوبي، وجعل رسول الله ﷺ يحدث حتى انقضى حديثه، فضممت ثوبي إلى صدري؛ فأنا أرجو أن أكون لم أنسَ حديثًا سمعته منه.\nوإسماعيل - شيخ أحمد؛ هو: ابن علية، وهو - مذكور في الرواة عن (يونس ابن عبيد العبدي)؛ فهو صاحب هذا الحديث.\nوقد تابعه المبارك عن الحسن به نحوه؛ وقال في آخره:\nفإني لأرجو أن لا أكون نسيت حديثًا سمعته منه بعد.\nلكن المبارك مدلس أيضًا - وهو ابن فضالة -، إلا أن هذا هو المحفوظ في هذا الحديث؛ لمتابعة جماعة، أو لرواية جماعة من التابعين نحوه عن أبي هريرة؛ منهم عبد الرحمن الأعرج قال: سمعت أبا هريرة يقول:\nإنكم تزعمون أن أبا هريرة يكثر الحديث على رسول الله ﷺ، والله الموعد، كنت رجلًا مسكينًا أخدم رسول الله ﷺ على ملء بطني، وكان المهاجرون تشغلهم الصفق بالأسواق، وكانت الأنصار يشغلهم القيام على أموالهم، فقال رسول الله ﷺ:\n\" من يبسط ثوبه؛ فلن ينسى شيئًا سمعه مني \".","vol":"14","page":687},{"text":"فبسطت ثوبي حتى قضى حديثه، ثم ضممته إليّ؛ فما نسيت شيئًا سمعته أخرجه البخاري (١١٨، ٢٠٤٧، ٢٣٥٠، ٧٣٥٤)، ومسلم (٧/ ١٦٦)، وأحمد (٢/ ٢٤٠، ٢٧٤) .\nوفي رواية المقبري عن أبي هريرة قال:\nقلت: يا رسول الله! إني سمعت منك حديثًا كثيرًا فأنساه؟ قال:\n\" ابسط رداءك \". فبسطته، فغرف بيديه فيه، ثم قال:\n\" ضمّه \". فضممته؛ فما نسيت حديثًا بعد.\nرواه البخاري (١١٩ و٣٦٤٨)، ومسلم (٧/ ١٦٧)، والترمذي (٣٨٣٣)، وابن سعد في \" الطبقات \" (٤/ ٣٢٩)، وقال الترمذي:\n\" حديث حسن صحيح \".\n(تنبيه): لقد عزا الحديث الحافظ ابن حجر في \" الفتح \" (١/ ٢١٥) لـ \" جامع الترمذي \" و\" الحلية \"، وما أظن عزوه للترمذي إلا وهمًا، ويقابله الحافظ السيوطي؛ فإنه عزاه في \" الجامع الكبير \" (٢/ ١١٧) لابن النجار فقط!\nفهذا قصر، وذاك وهم، وليس هذا فقط؛ بل إنه سكت عنه، وهذا تساهل منه؛ لأنه يعني أنه حسن على الأقل عنده؛ فخفيت عليه علته. فالحمد لله الذي بنعمته تتم الصالحات.","vol":"14","page":688},{"text":"<span data-type=\"title\" id=toc-6823>٦٨٠٥ </span>- (يبعث العالم والعابد، فيقال للعابد: ادخل الجنة. ويقال للعالم: اثبت (١) حتى تشفع للناس بما أحسنت إليهم) .\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٦/ ٤٣٨)، والبيهقي في \" شعب الإيمان \" (٢/ ٢٦٨/ ٧ ٧١ ١) من طريقه عن بقية عن مقاتل بن سليمان: حدثني أبو الزبير وشرحبيل بن سعد عن جابر بن عبد الله قال: قال\nالنبي ﷺ: ... فذكره.\nقلت: وهذا موضوع؛ آفته: (مقاتل بن سليمان) - وهو: البلخي المفسر -؛ أطال ابن عدي في ترجمته، ورواية أقوال الأئمة في الطعن فيه، ثم ختمها بقوله: \"وهو مع ضعفه يكتب حديثه \".\nقلت: وهو أسوأ حالًا مما ذكر - كما يتبين من ترجمته في الكتب الأخرى -، وقد لخص ذلك الذهبي في \" المغني \" فقال:\n\"هالك، كذبه وكيع والنسائي \". وقال الحافظ في \" التقريب \":\n\" كذبوه، وهجروه، ورمي بالتجسيم \".\nوللحديث طريق أخرى عن جابر هي مثل هذه أو شر منها؛ يرويه حبيب بن أبي حبيب قال: ثنا شبل بن عباد عن محمد بن المنكدر عن جابر به.\n_________\n(١) في \" الكامل \" (ويقال: اتليت حتى)، والتصحيح من \" الشعب \". وهذا الخطأ الفاحش وقع في \" الكامل \" في الطبعة التي زينها الناشر بقوله: \" تحقيق وضبط ومراجعة لجنة من المختصين بإشراف الناشر \"!! وحذفها من الطبعة الثالثة وطبع مكانها محقق أخر، ومدقق أخر!! والخطأ لا يزال كما هو!!!","vol":"14","page":689},{"text":"أخرجه ابن عدي أيضًا (٢/ ٤١٢، ٤١٣)، وابن السني في \" رياضة المتعلمين \" - كما في \" إتحاف السادة \" (١/ ١٠٧) -، ومن طريقه الديلمي في \" مسند الفردوس \" (٣/ ٣٤٧ - الغرائب الملتقطة)، وابن عبد البر في \" جامع بيان العلم \" (١/ ١٠٨ - ١٠٩/ ٩٧)، وقال ابن عدي وقد ذكره في ترجمة (حبيب بن أبي حبيب) مع أحاديث أخرى له:\n\" وهذه الأحاديث كلها موضوعة على (شبل)، و(شبل) عزيز المسند \".\nوقال الزبيدي في \" الإتحاف \":\n\" وحبيب بن أبي حبيب، وهو كاتب مالك، كذبه ابن معين وغيره \".\nوروي مختصرًا من حديث أبي أمامة مرفوعًا بلفظ:\n\" يجاء بالعالم والعابد ... \" الحديث مثله، دون قوله: \" بما أحسنت إليهم \".\nأخرجه الأصبهاني (٢/ ١ ٨٧/ ٠ ٣ ١ ٢ - ترغيبه) من طريق خازم بن خزيمة عن عثمان بن عمر القرشي عن مكحول عن أبي أمامة. وقال الزبيدي:\n\"خازم بن خزيمة - هو: أبو خزيمة البخازي -: قال السليماني: فيه نظر \".\nقلت: وسكت عن شيخه (عثمان بن عمر القرشي)، فلم يتكلم عليه بشيء؛ فكأنه لم يعرفه، وحق له ذلك؛ فإني لم أجد له ذكرًا في شيء من كتب الرجال هكذا. وأظن ظنًا راجحًا أن (خازم بن خزيمة) أخطأ.. فنسبه إلى (عمر)، أو أنه تعمد ذلك تدليسًا وتعمية لحاله، فإنه (عثمان بن عبد الرحمن بن عمر بن سعد بن أبي وقاص القرشي)؛ فقد نسبه إلى جده؛ لما ذكرت.","vol":"14","page":690},{"text":"وإذا كان الأمر كذلك؛ فهو آفة هذه الطريق؛ لأن عثمان هذا المعروف بـ (الوقاصي): قال الإمام البخاري:\n\" تركوه \". وقال الحافظ في \" التقريب \":\n\"متروك، وكذبه ابن معين \".\n<span data-type=\"title\" id=toc-6824>٦٨٠٦ </span>- (ان من بعدكم زمانًا سفلتهم مؤذنوهم) .\nشاذ.\nأخرجه البزار في \" مسنده \" (١/ ١٨١/ ٣٥٧ - كشف الأستار)، وأبو الشيخ في \" طبقات الأصبهانيين \" (٣ - ٤/ ٤٩/ ٢٧٩)، والدارقطني في \" العلل \" (١٠/ ١٩٥) معلقًا، والبيهقي في \" السنن \" (١/ ٤٣٠)، وابن عساكر في \" تاريخ دمشق \" (٤ ١/ ٧٣٦ - المصورة) من طرق عن أبي حمزة السكري قال: سمعت الأعمش يحدث عن أبي صالح عن أبي هريرة قال: قال رسول الله ﷺ:\n\"الإمام ضامن، والمؤذن مؤتمن، اللهم! أرشد الأ ئمة، واغفر للمؤذنين\".\nقال: فقال رجل: يا رسول الله! لقد تركتنا ونحن نتنافس في الأذان بعدك؟ قال: ... فذكره. وقال البيهقي:\n\" لم يسمعه الأعمش باليقين من أبي صالح، وإنما سمعه من رجل عن أبي صالح\".\nقلت: التحقيق: أن الأعمش سمعه من الرجل عن أبي صالح، وعليه أكثر الروايات، ثم سمعه من أبي صالح مباشرة، والتفصيل في \" الإرواء \" (١/ ٢٣٢ - ٢٣٣) وغيره؛ إذ ليس المقصود هنا إلا بيان حال حديث الترجمة، وهو زيادة تفرد","vol":"14","page":691},{"text":"بها أبو حمزة السكري - واسمه: محمد بن ميمون -، وهو ثقة من رجال الشيخين؛ ولذلك كنت قد صححتها في \" الإرواء \"؛ لأنه لم يتسير لي - يومئذ - الاطلاع على العدد الغفير من الرواة الذين لم يذكروها في الحديث عن الأعمش على اختلافهم عليه في إسناده، وقد سماهم الدارقطني فبلغ عددهم نحو خمسة وثلاثين راويًا، أكثرهم من الثقات، وقد تولى تخريج أحاديثهم الدكتور محفوظ السلفي - بارك الله فيه - في تعليقه على \" علل الدارقطني \"؛ فلا داعي لإطالة الكلام بتخريجها؛ ولذلك قال الدارقطني - عقب سرد الأسماء المشار إليها وذكره\nلزيادة أبي حمزة هذه -:\n\" ليست محفوظة \". وقد أشار إلى هذا البزار بقوله عقب الحديث:\n\" وتفرد بآخره أبو حمزة، ولم يتابع عليه \".\nوعلى ذلك جرى غيره من الحفاظ، كمثل الخليلي في \" الإرشاد \" (٣/ ٨٨٥) وقال:\n\" ولا يصح عن النبي ﷺ» .\nولعل الخطيب البغدادي منهم؛ فإنه أخرج الحديث في \" تاريخه \" (٤/ ٣٨٧ - ٣٨٨) من بعض الطرق المشار إليها آنفًا عن أبي حمزة دون الزيادة!\nولا يعكر على تفرد أبي حمزة المذكور ما أخرجه ابن عدي في \" الكامل \" (٥/ ٢٥٨) من طريق عيسى بن عبد الله بن سليمان القرشي قال: ثنا يحيى بن عيسى قال: ثنا الأعمش به؛ وفيه الزيادة.\nقلت: لا يعكر على ذلك؛ لأن ابن عدي قال عقبه:","vol":"14","page":692},{"text":"\" وهذه الزيادة لا تعرف إلا لأبي حمزة السكري عن الأعمش، وقد جاء بها عيسى بن سليمان هذا عن يحيى بن سليمان عن الأعمش، وعيسى ضعيف يسرق الحديث \".\nولا بأس بعد ذلك من الإشارة إلى بعض المصادر التي جاء فيها الحديث من الطرق الكثيرة عن الأعمش بدون الزيادة، مع الإشارة أيضًا إلى أرقامها وأجزائها:\n١ - سنن أبي داود (١/ ٣٥٦/ ٥١٧) .\n٢ - سنن الترمذي (١/ ٢٦٩/ ٢٠٧) .\n٣ - صحيح ابن خزيمة (٣/ ١٥/ ١٥٢٨) .\n٤ - مشكل الآثار للطحاوي (٣/ ٥٢ - ٥٣) .\n٥ - مسند الإمام أحمد (٢/ ٢٨٤، ٣٨٢، ٤٢٤، ٤٦١، ٤٧٢) .\n٦ - مسند الحميدي (٤٣٨ - ٤٣٩/ ٩٩٩) .\n٧ - معجم الطبراني الأوسط (١/ ٨٥/ ٧٤ و٥/ ١٨٥/٤٣٦٠ و٦/ ١٢٩/\n٥٢٦٦ و٩/ ٢٤٩/ ٨٥٤٤، ٢٦٦/ ٨٥٨٢) .\n٨ - معجم الطبراني الصغير (ص ٥٩، ١٢٣، ١٥٥، ١٦٤ - هندية) و\" الروض النضير\" (١٠٦٥ -١٠٦٩) .\n٩ - أخبار أصبهان لأبي نعيم (٢/ ٢٣٢) .\n٠ ١ - تاريخ بغداد (٣/ ٢٤٢ و٦/ ١٦٧ و٩/ ٤١٣ و١١/ ٣٠٦) .","vol":"14","page":693},{"text":"يضم إلى ذلك بعض المتابعات للأعمش تؤكد صحة حديثه عن أبي صالح عن أبي هريرة دون الزيادة؛ عند ابن حبان في \" صحيحه \" (٣/ ٩١/ ١٦٧٠ - الإحسان)، والطبراني في \" الأ وسط \" (٤/ ٦٣/ ٣٠٧٨ و٠ ١/ ٩ ١ ٢/ ٩٤٨٢) وأبي نعيم (١/١٢٨ -١٢٩) .\nويؤكد ذلك كله حديث أبي أمامة مرفوعًا به؛ دون الزيادة.\nأخرجه أحمد (٥/ ٢٦٠)، والطبراني في \" الكبير \" (٨/ ٣٤٣) بسند حسن.\n<span data-type=\"title\" id=toc-6825>٦٨٠٧ </span>- (إن الله يحب إغاثة اللهفان) .\nضعيف.\nأخرجه ابن حبان في \" الضعفاء\" (٢/ ٣١٣)، وابن عساكر في \" تاريخ دمشق \" (١٥/ ١٤٢ - المصورة) من طريق أبي العباس محمد بن يونس السامي: حدثنا أزهر بن سعد: حدثنا ابن عون عن محمد بن سيرين عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد موضوع، رجاله كلهم ثقات من رجال الشيخين؛ غير (محمد بن يونس) هذا، وهو المعروف ب: (الكديمي)، وهو كذاب وضاع، فهو [آفة] الحديث وضعه عليهم، وقد أشار إلى ذلك ابن حبان؛ فإنه قال فيه:\n\"كان يضع الحديث وضعًا، ولعله قد وضع أكثر من ألف حديث\".\nثم ساق له أحاديث هذا أحدها. وقال الذهبي في\" المغني \":\n\"حافظ هالك. قال ابن حبان وغيره: كان يضع الحديث على الثقات \".","vol":"14","page":694},{"text":"وقد روي الحديث من طرق أخرى في حديث \" الدال على الخير كفاعله، والله يحب إغاثة اللهفان \"، وكنت خرجتها في \" الصحيحة \" تحت رقم (١٦٦٠) من أجل الشطر الأول منه؛ مبينًا صحته دون الشطر الآخر - حديث الترجمة -، ثم تنبهت لأمر اقتضى إجراء تحقيق جديد لأحدها تأكيدًا لضعفها، وتنبيهًا على وهم\nوقع فيه للحافظ المنذري توبع عليه من جمع من بعده ممن خرج الحديث أو علق عليه، مع أوهام أخرى وجب التنبيه عليها؛ فأقول:\nذاك الطريق؛ هو ما أخرجه البزار في \" مسنده \" (٢/ ٣٩٩/ ٩٥١ ١ - كشف الأستار)، وأبو يعلى (٧/ ٢٧٥/ ٤٢٩٦)، وابن أبي الدنيا في \" قضاء الحوائج \" (ص ٧٨/ ٢٧ - مجموعة الرسائل) من طريق السكن بن إسماعيل الأصم:\nحدثنا زياد عن أنه به. وزاد البزار في السند فقال:\n\" زياد النميري \".\nقلت: فهذه الزيادة (النميري) جعلت المنذري يقول في \" الترغيب \" (١/٧٢/ ٣):\n\" رواه البزار من رواية (زياد بن عبد الله النميري)، وقد وثق، وله شواهد \".\nوتبعه الهيثمي في \" المجمع \" فقال (٣/ ١٣٧):\n\" رواه البزار، وفيه زياد النميري، وثقه ابن حبان وقال: يخطئ؛ وابن عدي.\nوضعفه جماعة، وبقية رجاله ثقات. ورواه أبو يعلى كذلك\"!\nوقلده المعلق على \" مسند أبي يعلى \"؛ فضعفه بـ (زياد بن عبد الله النميري)، والمعلق على\" المقصد العلي \" (٣/ ٣٥/ ١٠٤١)؛ لكنه قال:","vol":"14","page":695},{"text":"\" وذكره ابن حجر في \" المطالب العالية \" برقم (٩٠٢) وقال: فيه متروك.\nوعزاه لأبي يعلى \".\nقلت: فقد أشار الحافظ ابن حجر بقوله هذا إلى أن (زيادًا) هذا ليس هو النميري الموثق؛ ولكن المعلق المشار إليه لم يتنبه؛ لأنه ليس من أهل هذا الفن.\nويأتي بيان من هو، وهو بيت القصيد من هذا التخريج.\nوقد يشير إلى ما أشار إليه الحافظ شيخه الهيثمي إذ تنبه له! فإنه قال في \" الكشف \" عقب الحديث:\n\" قلت: قد قال البزار قبل هذا: إن زيادًا لم يرو عن أنس إلا الحديث الذي قبل هذا. فقد روى عنه هذا أيضًا \".\nقلت: يشير الهيثمي إلى حديث البزار (١٩٥٠) بسنده عن زياد بن أبي حسان عن أنس بن مالك مرفوعًا بلفظ:\n(من أغاث ملهوفًا ... \" الحديث، ومضى تخريجه برقم (٦٢١) برواية ثمانية من الحفاظ غير البزار؛ كلهم عن (زياد بن أبي حسان) - فليراجعه من شاء.\nفإذا تنبهت لكلام الهيثمي هذا؛ عرفت أن الحديثين عند البزار هما من رواية (زياد بن أبي حسان)، وليس من رواية (زياد النميري) .\nبان مما يؤيد هذا أمور:\nالأول: أن الحافظ ابن عبد البر أخرجه في \" جامع بيان العلم \" (١/ ٧٦/٦٠ - ابن الجوزي) من طريق أخرى عن زياد بن ميمون الثقفي عن أنس به؛ لكنه","vol":"14","page":696},{"text":"لم يسق الشطر الآخر منه.\nالثاني: أنهم لم يذكروا في شيوخ (السكن بن إسماعيل) هذا إلا (زياد بن ميمون الثقفي) هذا. انظر \" تهذيب الكمال \" للمزي (١١/ ٢٠٧ - ٢٠٨) .\nالثالث: أن الحافظ الذهبي والعسقلاني قد ذكرا (زيادًا الثقفي) هذا في \" الميزان \" و\" اللسان \"، وقالا:\n\" ويقال له: (زياد أبو عمار البصري) و(زياد بن أبي عمار) و(زياد بن أبي حسان)؛ يدلسونه لئلا يعرف في الحال \"!\nقلت: ولهذه الأسباب فإني أقطع بأن زيادة (النميري) في سند البزار وهم؛ إما من البزار -؛ فإن له أوهامًا في بعض ما يرويه كما ذكروا، وقد تبينت ذلك في تحقيقي لـ \" كشف الأستار \"، وتقسيمه إلى \" صحيح \" و\" ضعيف \" -، وإما من الهيثمي - الناقل له من أصله \" مسند البزار \" المسمى بـ \" البحر الزخار \" -، والجزم بأحد الاحتمالين يتطلب مراجعة مسند أنس من \" البحر \"، وهذا مما لم يطبع بعد، أو طبع ولم أطلع عليه.\nإذا عرفت ما تقدم من هذا التحقيق؛ يظهر لك جليًا وهم المنذري ومن قلده في\nجزمهم بأن زيادًا في الحديث هو: (ابن عبد الله النميري) .. وأن الصواب أنه:\n(زياد بن ميمون الثقفي)، وأنه هو الذي أشار إليه بقوله المتقدم:\n\" فيه متروك \".\nوهذا ما كنت قلته فيه في الموضع الذي سبقت الإشارة إليه من \" الصحيحة \"،\nوزدت فقلت:","vol":"14","page":697},{"text":"\"وكذبه يزيد بن هارون\". ولذلك قال الذهبي في \" المغني \":\n\" اعترف بالكذب وتاب ... ثم نكث وكذب \".\nهذا؛ وقد كنت ذكرت لحديث الترجمة طريقين آخرين؛ أحدهما: عن ابن عباس.. وفيه متروك. والآخر: عن ابن عمر.. وفيه ضعيف كان يتلقن، وآخر ضعيف؛ فراجع، إن شئت هناك.\nثم وجدت لحديث ابن عمر طريقًا أخرى؛ فوجب النظر فيها؛ ولكن قبل ذلك هنا ملاحظات على بعض ما مر بي أثناء هذا التحقيق، يحسن بيانها، ثم تتبع ذلك بتخريج الطريق الأخرى؛ فأقول:\nأولًا: قول المنذري المتقدم في حديث أنس:\n\"وله شواهد\"!\nوعلى ذلك صدره بما يشعر ثبوته عنده؛ وهو قوله: \" وعن أنس ... \"!\nومن هذا التحقيق والتخريج يظهرأنه ليس فيما ذكرنا من الطرق ما ينهضم للشهادة؛ لوهائها وشدة ضعفها. فتنبه!\nثانيًا: تقلد قول المنذري هذا المعلقون الثلاثة عليه؛ فقالوا:\n\"حسن بشواهده \"!\nومن غرائبهم وتناقضهم قولهم عقبه:\n\" رواه البزار في \" كشف الأستار \" (١٩٥١)، وفيه زياد بن أبي حسان، وهو:\nمتروك \"!","vol":"14","page":698},{"text":"فقد عرفت أن الذي في \" الكشف \" إنما هو (زياد النميري) الموثق؛ فالظاهر أنهم [رأوا] في بعض التحقيقات أن في سند الحديث (زياد بن أبي حسان) هذا المتروك؛ فتقلدوه أيضًا، ولعيهم وجهلهم بهذا العلم لم يستطيعوا التوفيق بين هذا التحقيق وبين ما في \" الكشف \"!!\nثالثًا: قالوا في تمام كلامهم:\n\" ويشهد له ما رواه الترمذي بغير هذا الإسناد (٢٦٧٢) \"!\nفإذا رجع القارئ إلى الرقم المذكور من الترمذي؛ لم يجد إلا الجملة الأولى:\n\"الدال على الخير كفاعله\"! وهذا صحيح حقًا بشواهده؛ كما تقدم ذكره في أول هذا البحث، وإسناده حسن - وإن استغربه المنذري -، وفي الباب عن أبي مسعود البدري، وهو أصح منه؛ كما هو مبين في \" الصحيحة \"، وانظر \" صحيح الجامع الصغير \" (رقم ٣٣٩٣ - الطبعة الشرعية) .\nرابعًا: قول المعلق على \" مسند أبي يعلى \" (٧/ ٢٧٦):\n\"والجزء الثاني من الحديث له شواهد كثيرة (!)؛ منها: حديث أبي موسى الأشعري ... \"، ثم سود سطرين في تخريجه، ولم يسق لفظه لينظر القارئ هل هو شاهد حقًا أم مجرد دعوى - كما سترى -؟! ثم ختم كلامه بقوله:\n\" وانظر الحديث المتقدم برقم (٤٢٦٦) \".\nفنظرنا، فلم نجد في كل من الحديثين - فلم نجد فيهما - إلا لفظة: (الملهوف)؛ أما الحديث الأول ففيه: \" فيعين ذا الحاجة الملهوف \" - وهو مخرج في \" الصحيحة \" (٥٧٣) -.","vol":"14","page":699},{"text":"وأما الحديث الآخر - الذي رقم له - فهو المتقدم من رواية زياد بن أبي حسان المكذب بلفظ:\n\" من أغاث ملهوفًا ... \"!\nفليتأمل القراء الفرق بين الشاهد والمشهود؛ يتبين له أنه ليس كل من مارس علم التخريج - بل والتصحيح والتضعيف، ولا سيما إذا كان - حديث عهد به - يكون فقيهًا؛ فهما شاهدان قاصران، والثاني منهما واه جدًا لا يجوز الاستشهاد بمثله ألبتة عند أهل العلم، وبخاصة أن الراوي له هو عين الراوي للمشهود له؛ فهل من معتبر؟ وقد أشار إلى هذا الشيخ الأعظمي - كما يأتي -.\nخامسًا: سبق في الصفحة (٦٩٦) تعقب الهيثمي على البزار قوله عقب حديث \" من أغاث ملهوفًا ... \": أن زياد بن أبي حسان لم يرو عن أنس غيره.\nفتعقبه بأنه روى عنه حديث: \" الدال على الخير ... \" أيضًا. فتعقبه الشيخ الأعظمي في تعليقه على \" الكشف \" بقوله:\n\" هذا الحديث عين سابقه؛ إلا أن في هذا زيادة: \" الدال على الخير كفاعله \"؛ فصح أن زيادًا لم يرو عن أنس إلا حديثًا واحدًا \"!\nكذا قال! وما دام أن في حديثه الثاني الزيادة المذكورة، فما صح قول الشيخ الأعظمي، وكأن هذا قال ما ذكر دون أن يرجع إلى ترجمة (زياد) في \" الميزان \" على الأقل، ليرى هل روى غير الحديثين أم لا؛ فقد ذكر له ثلاثة أحاديث أخرى، أحدها:\n\"إن الله ليس بتارك أحدًا يوم الجمعة من المسلمين إلا غفرله \".","vol":"14","page":700},{"text":"وقد تقدم تخريجه في المجلد الأول برقم (٢٩٧) . وهو مما خفي أمره على المنذري أيضًا؛ فحسن إسناده في \" الترغيب \" (١/ ٢٥٠/ ١٨)، وقلده المعلقون الثلاثة (١/ ٥٥٠)، كما خفي على الهيثمي أيضًا؛ فقال (٢/ ١٦٤):\n\"رواه الطبراني في \" الأوسط \"، ورجاله رجال الصحيح، خلا شيخ الطبراني \"!\nوهذا من أسوأ ما وقع منهما؛ فإن الطبراني رواه (٥/ ٢ ١ ٤/ ٤٨١٤) من طريق أبي عمار عن أنس، وعقب عليه بقوله:\n\" وأبو عمار: زياد النميري \"!\nومع أن قوله هذا خطأ -؛ لأن (النميري) هذا لا يكنى بـ (أبي عمار)، فهو ضعيف؛ كما تقدم، وجاء مسمى في إسناد ابن الأعرابي بـ (زياد بن ميمون) الكذاب؛ كما تراه في المجلد المشار إليه -، فأنى لإسناده الحسن؟! ولرجاله أن يكونوا من رجال الصحيح؟! وفيهم الكذاب، أو الضعيف على قول الطبراني إنه (النميري)؛ فالظاهر أنهما لم يتنبها له!! وأنهما وجدا في هذه الطبقة ممن يكنى بأبي عمار راويين؛ أحدهما: (شداد بن عبد الله) . والآخر: (غريب بن حميد) فتوهماه أحدهما. والمعصوم من عصمه الله.\n<span data-type=\"title\" id=toc-6826>٦٨٠٨ </span>- (مَن أراد أن تستجاب دعوته، وأن تكشف كربته؛ فليُفرج عن معسر) .\nضعيف.\nأخرجه أحمد (٢/ ٢٣)، وعبد بن حميد في \" المنتخب \" (٢/٤٣/ ٨٢٤)، وأبو يعلى (٠ ١/ ٧٨/ ٥٧١٣) عن زيد العمي عن ابن عمر مرفوعًا.","vol":"14","page":701},{"text":"قلت: وهذا إسناد ضعيف ومنقطع؛ زيد العمي - وهو: ابن الحواري -؛ ضعيف. ثم هو منقطع؛ لأنهم لم يذكروا له رواية عن أحد من الصحابة إلا أنسًا.\nومع ذلك قال أبو حاتم:\n\" روايته عن أنس مرسلة\".\nفمن أوهام الهيثمي قوله (٤/ ١٣٣):\n\" رواه أحمد، وأبو يعلى ...، ورجال أحمد ثقات \"!\nقلت: كلهم قد رووه عن زيد العمي! وهذا الحافظ الذهبي يقول في\" الكاشف \":\n\" فيه ضعف. قال ابن عدي: لعل شعبة لم يرو عن أضعف منه \". والحافظ يقول في \" التقريب \":\n\"ضعيف\".\nولذلك أشار المنذري في \" الترغيب \" (٢/ ٣٧/ ١٢) إلى تضعيف الحديث، ولم يعزه إلا إلى ابن أبي الدنيا في \" كتاب اصطناع المعروف \".\nوقد روي مرسلًا من طريق عباد بن أبي علي قال: قالى رسول الله ﵌:..، فذكره بزيادة.\n\" أو ليدع له؛ فإن الله يحب إغاثة اللهفان \".\nأخرجه ابن أبي الدنيا في \" قضاء الحوائج \" (٧٨/ ٢٨ مجموعة الرسائل) عن هشام عنه.\nورجاله ثقات معروفون؛ غير عباد هذا.. ترجمه البخاري وابن أبي حاتم ولم","vol":"14","page":702},{"text":"يذكرا فيه جرحًا ولا تعديلًا، ولم يرو عنه غير هشام هذا - وهو: الدستوائي - وآخر ثقة أيضًا، وذكره ابن حبان في \" الثقات \" (٥/ ١٤٣)، وقال الحافظ في \" التقريب \":\n\"مقبول \".\nوروي من حديث أبي بكر الصديق مرفوعًا به نحوه؛ دون جملة الإغاثة، وزاد:\n\" ومن سره أن يقيه الله من فورجهنم يوم القيامة ويجعله في ظله؛ فلا يكن غليظًا على المؤمنين، وليكن بهم رحيمًا\".\nأخرجه أبو نعيم في \" الحلية \" (٥/ ١٣٠)، والبيهقي في \" شعب الايمان \" (٧/ ٥٣٨/١١٢٦٠) من طريق مهاجر بن غانم المذحجي قال: ثنا أبو عبد الله الصنابحي قال: سمعت أبا بكر الصديق يقول على المنبر: فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف، ومتن منكر؛ مهاجر بن غانم هذا: قال أبو حاتم والعقيلي:\n\" مجهول \". وقال الأزدي:\n\"منكر الحديث، زائغ، غير معروف \". انظر \" اللسان \" (٦/ ١٠٤ - ١٠٥) .\n<span data-type=\"title\" id=toc-6827>٦٨٠٩ </span>- (لاتوسع المجالس إلا لثلاثة: لذي علم يعلمه، ولذي سن يسنه، ولذي سلطان لسلطانه) .\nشاذ.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (٢/ ٧٠٤/ ٧٥٤)، وأبو","vol":"14","page":703},{"text":"نعيم في \" أخبار أصبهان \" (١/ ٣١٠)، والبيهقي في \" الشعب \" (٧/ ٤٦٠ - ٤٦١/ ١٠٩٩٠)، والديلمي في \" مسند الفردوس \" (٣/ ٢١١ - الغرائب الملتقطة)\nمن طرق عن ابن أبي فديك عن الضحاك عمن حدثه [عن سعيد المقبري] عن أبي هريرة مرفوعًا. والسياق للخرائطي، والزيادة للاخرين. ووقع في \" الأخبار \": \" ... حدثني الضحاك بن عثمان: أخبره عن سعيد المقبري \"؛ فالظاهر أن الأصل: (عمن أخبره) .. سقط منه: (عمن)؛ فيكون سياقه كسياق الخراثطي، وعند البيهقي: \" عمن أخبره \".\nوهذا إسناد ضعيف - رجاله ثقات رجال مسلم؛ على ضعف في الضحاك بن عثمان -؛ لجهالة مخبره الذي لم يسم، وبه ظهرت علة الحديث، وكنت من قبل عصبتها بالضحاك هذا، للضعف الذي فيه - كما قلت آنفًا -؛ فقد أورده الذهبي في \" المغني \" وقال:\n\" قال يعقوب بن سفيان: صدوق في حديثه ضعف. لينه القطان \". ولذا قال الحافظ في \" التقريب \":\n\" صدوق يهم \".\nوأنا - بفضل الله - أعلم أن مثله لا يضعف حديثه؛ وإنما يحسن، إلا أن يتبين خطؤه. والخطأ في حديثه هذا واضح جدًا؛ وهو مخالفته لخاطبة الله تعالى لعموم المؤمنين بقوله ﷿: ﴿يا أيها الذين آمنوا إذا قيل لكم تفسحوا في المجالس فافسحوا يفسح الله لكم وإذا قيل انشزوا فانشزوا﴾ [الجادلة:١١] . ثم جاءت الأحاديث أيضًا على صيغة العموم؛ فانظر \" الصحيحة \" (٢٢٨) .\nفلما انكشفت العلة بسبب تتبع مصادر الحديث ودراسة أسانيدها، برئت ذمة","vol":"14","page":704},{"text":"الضحاك منه، وتعصبت بشيخه المجهول. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6828>٦٨١٠ </span>- (من توضأ فأحسن الوضوء ورفع بصره إلى السماء، فقال: أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، فتحت له ثمانية أبواب من أبواب الجنة يدخل من أيها شاء) .\nمنكر بزيادة: (الرفع) .\nأخرجه أبو يعلى في \" مسنده\" (١/ ١٦٢/ ١٨٠)، وغيره من طريق أبي عقيل عن ابن عم له عن عقبة بن عامر: أنه كان عند رسول الله ﷺ، فقال عمر: قال رسول الله ﷺ قبل أن تأتي: ... فذكره.\nقلت: وهذا إسناد ظاهر الضعف؛ لجهالة ابن عم أبي عقيل، وقد كنت خرجته من رواية جمع غيرأبي يعلى من هذا الوجه في \" إرواء الغليل \"، وإنما أعدت إخراجه هنا لهذا المصدر الجديد الذي لم يكن مطبوعًا يوم قمت بتأليف\n\" الإرواء \"، وللتنبيه على خطأ وقع فيه المعلق على \" المسند \"؛ فإنه قال - بعد أن ضعف إسناده - (١/ ١٦٣):\n\" ومتن الحديث صحيح؛ فقد أخرجه أحمد ... ومسلم ... \".\nقلت: ليس عند مسلم وغيره ممن ذكر جملة الرفع، وهذا من حداثته وقلة علمه وفقهه؛ فإن من عادته أنه لا ينتبه للفرق بين الشاهد والمشهود! لقد بلوت هذا منه كثيرًا، ونبهت على ما تيسر لي، فانظر مثلًا الحديث (٦٨٠١) .\nوحديث مسلم المشار إليه مخرج في \" الإرواء \" (١/ ١٣٤ - ١٣٥)، و\" صحيح أبي داود \" (١٦٢)، وحديث الترجمة مخرج في \" ضعيف أبي داود \" أيضًا (رقم ٢٤) .","vol":"14","page":705},{"text":"<span data-type=\"title\" id=toc-6829>٦٨١١ </span>- (من توضأ ثم لم يتكلم حتى يقول: لا إله إلا الله وحده لا شريك له، وأن محمدًا عبده ورسوله؛ غفرله ما بين الوضوءين) .\nموضوع بجملة: (التكلم) .\nأخرجه أبو يعلى في \" مسنده \" من طريق محمد بن الحارث: حدثني محمد بن عبد الرحمن بن البيلماني عن أبيه قال:\nرأيت عثمان بـ (المقاعد) يتوضأ، فمر به رجل؛ فسلم عليه، فلم يرد عليه حتى فرغ من وضوئه، ثم دخل المسجد، فوقف على الرجل، فقال: لم يمنعني أن أرد عليك إلا أني سمعت رسول الله صلى الله عليه واله وسلم يقول: ... فذكره.\nقلت: وهذا إسناد واه بمرة؛ آفته: (محمد بن عبد الرحمن بن البيلماني)؛ فإنه متهم بالوضع، وقد حكم ابن الجوزي على بغض أحاديثه بالوضع، وتقدم أحدها برقم (٥٤) . وقد قال ابن حبان في \" الضعفاء \" (٢/ ٢٦٤):\n\" كان ممن أخرجت له الأرض أفلاذ كبدها! حدث عن أبيه بنسخة شبيهة بمئتي حديث، كلها موضوعة\".\nثم ساق له أحاديث منها المشار إليه آنفًا.\nوقريب منه (محمد بن الحارث) الراوي عنه؛ فقد ضعفوه، وتركه أبو زرعة وغيره. وقال غيره:\n\" ليس بثقة \".\nوفي ترجمته ساق الحديت ابن عدي في \" كامله \" (٦/ ١٧٨) مختصرًا بلفظ: أنه شهد عثمان يتوضأ، فسلم عليه، فلم يرد، ثم قال:\nرأيت رسول الله ﷺ يتوضأ، فسلم عليه، فلم يرد عليه. قال ابن عدي:","vol":"14","page":706},{"text":"\" رواه عن (محمد بن الحارث) جماعة معروفون، وعامة ما يروبه غير محفوظ \".\nقلت: والحديث بترجمة (محمد بن عبد الرحمن بن البيلماني) أولى - كما لا يخفى -، وقد كنت قلت مثل هذا في الحديث الذي أشرت إليه أنفًا، وهو هنا به أولى وأولى، لأن ابن الحارث قد توبع - كما يأتي -.\n(تنبيه): استفدت إسناد الحديث من \" المقصد العلي \" (١/ ٨٦/ ١٣٩)، و\" المطالب العالية المسندة \" (١/ ٤/ ٢) - والسياق له -، وكذا في \" المطالب العالية \" المجردة منه المطبوعة (١/ ٢٨/ ٨٩)، وهو في \" المقصد \" و\" المجمع \" أيضًا (١/ ٢٣٩)، وكذا في \" الجامع الكبير \" للسيوطي (١/ ٧٦٦) بزيادة لفظها:\n\" من توضأ فغسل يديه، ثم مضمض ثلاثًا، واستنشق ثلاثًا، وغسل وجهه ثلاثًا، ويديه إلى المرفقين، ومسح برأسه، ثم غسل رجليه، ثم لم يتكلم ... \" الحديث.\nثم رأيت لمحمد بن الحارث متابعًا هو: صالح بن عبد الجبار: ثنا ابن البيلماني عن أبيه عن عثمان بتمامه.\nأخرجه الدارقطني في \" سننه \" (١/ ٩٢/ ٥) .\nوصالح هذا: شبه مجهول، روى حديثين منكرين، تقدم أحدهما برقم (٣٦٥٩)، وترجمته في \" الميزان \" و\" اللسان \".\nثم رواه الدارقطني (رقم ٧) من طريقه - أعني: صالحًا هذا - مقرونًا بـ (عبد الحميد","vol":"14","page":707},{"text":"ابن صبيح) قالا: نا محمد بن عبد الرحمن بن البيلماني عن أبيه عن ابن عمر قال: قال رسول الله ﷺ: ... فذكره بلفظ \" الجمع \".\nوعبد الحميد هذا: لم أجده. وعلى كل حال فمداره على (محمد بن عبد الرحمن) المتهم، ويمكن أن يكون هذا الاختلاف في الإسناد منه، أو ممن دونه. والله أعلم.\nوإذا عرفت حال هذا الحديث وراويه، فمن التساهل اكتفاء المنذري في \" الترغيب \" (١/ ١٠٥/ ٣) بالإشارة إلى تضعيفه، وقول السيوطي في \" الجامع \" في كل من الحديثين عن عثمان وابن عمر: \" وضعف\"!\n(تنبيه آخر): قلت آنفًا: إنني استفدت إسناده من \" المقصد العلي \"، ولم يرمز له فيه بـ (ك) .. إشارة إلى أنه في \" مسنده الكبير \"، وكذلك لم يشر إلى ذلك الهيثمي في \" المجمع \" أيضًا، وليس هو في \" مسنده \" المطبوع؛ لأنه ليس\nفيه (مسند عثمان) أصلًا.\n<span data-type=\"title\" id=toc-6830>٦٨١٢ </span>- (ثلاثة لا يهولهم الفزع، ولا ينالهم الحساب، على كثيب من مسك حتى يفرغ الله من حساب العباد:\nرجل قرأ القرآن ابتغاء وجه الله، فأم به قوما وهم راضون عنه. وداعية يدعو إلى الصلوات الخمس ابتغاء وجه الله.\nوعبد أحسن ما بينه وبين ربه، وفيما بينه وبين مواليه) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (٣/ ٢/ ١٠٥/ ١٨٥٠)، والطبراني في \" المعجم الأوسط \" (١٠/ ١٢٩ /٩٢٧٦) و\" الصغير \" (ص","vol":"14","page":708},{"text":"٢٣٠ - هندية)، وعنه أبو نعيم في \" أخبار أصبهان \" (٢/ ٣٣٥) من طريق عبد الصمد بن عبد العزيزقال: حدثنا عمرو بن أبي قيس عن بشير بن عاصم عن أبي اليقظان عن زاذان عن عبد الله مرفوعًا. وقال الطبراني:\n\" لم يروه عن بشير بن عاصم الا عمرو بن أبي قيس \". وزاد في \" الأوسط \":\n\" ورواه الثوري عن أبي اليقظان عن زاذان عن ابن عمر \". وقال البخاري عقبه:\n\" لا يصح. أبو اليقظان! \"\nيشير ﵀ إلى أن (أبا اليقظان) هذا هو العلة، وقد قال في ترجمته (٣/٢/ ٢٤٥ -٢٤٦):\n\" عثمان بن قيس أبو اليقظان، ويقال: إبن عمير البجلي ... وكان يحيى وعبد الرحمن لا يحدثان عنه ... \". وقال في مكان أخر (١/ ٢/ ١٦١/ ٢٠٥٥):\n\" وتكلم شعبة في أبي اليقظان \".\nقلت: وضعفه الجمهور من الحفاظ، وأشار إلى ذلك الذهبي بقوله في \" الكاشف \":\n\" ضعفوه \". وقال الحافظ في \" التقريب \" - مشيرًا إلى مجمل ما قيل فيه -:\n\" ضعيف، واختلط، وكان يدلس، ويغلو في التشيع \".\nوالراوي عنه (بشير بن عاصم): مجهول، لم يذكروا عنه راويًا غير (عمرو ابن أبي قيس) - وهو: الرازي - المذكور في هذا السند، وهو صدوق له أوهام - كما في \" التقريب \" -.\nقلت: فهو مجهول - اتباعًا للقاعدة المقررة في علم المصطلح - وان كان ذكره ابن","vol":"14","page":709},{"text":"حبان في \" الثقات \" (٨/ ١٥٠) .\nونحوه: (عبد الصمد بن عبد العزيز) - وهو: المقرئ الرازي -: ذكره ابن حبان أيضًا في \" الثقات \" (٨/ ٤١٥) من رواية (محمد بن مسلم بن وارة) عنه.\nلكن قد روى عنه أيضًا (محمد بن عمار) - الراوي هذا الحديث عنه، وهو ثقة - كما قال ابن أبي حاتم في كتابه (٤/ ١/ ٤٣) -.\nلكن الآفة من (أبي اليقظان)؛ فقد أشار إلى ذلك الطبراني بقوله المتقدم:\n\" ورواه الثوري عن أبي اليقظان ... \".\nوقد وصله الترمذي (٩٨٧ ١)، وأحمد (٢/ ٢٦) من طريق وكيع عن سفيان به مختصرًا، وقال الترمذي:\n\" حديث حسن غريب لا نعرفه إلا من حديث وكيع عن سفيان\".\nقلت: أما الحسن فهو أبعد ما يكون عن راويه (أبي اليقظان)، وعن تضعيف شيخه البخاري إياه، وقوله في حديثه هذا: \" لا يصح \" - كما تقدم -. ولذلك تعقبه المنذري في \" الترغيب \" - بعد أن عزاه له ولأحمد - بقوله (١/ ١١٠/ ١٥):\n\" ... وأبو اليقظان واه \". ثم ذهل فقال:\n\" ورواه الطبراني في \" الأوسط\" و\" الصغير \" بإسناد لا بأس به، ولفظه ... \".\nثم ساق حديث الترجمة! ومداره على (أبي اليقظان) الذي وهاه المنذري! وأما أنه لا يعرفه إلا من حديث وكيع فذلك ما أحاط به علمه، وإلا؛ فقد روى البيهقي في\" الشعب \" (٣/ ١٢٠/ ٣٠٦١) من طريق ابن راهويه قال:","vol":"14","page":710},{"text":"قلت لأبي قرة: حدثكم سفيان به مختصرًا. ثم قال المنذري:\n\" ورواه الطبراني في \" الكبير \"، ولفظه: عن ابن عمر قال: لو لم أسمعه من رسول الله ﷺ إلا مرة، ومرة، ومرة - حتى عد سبع مرات -؛ لما حدثت به، سمعت رسول الله ﷺ يقول: ... \".\nقلت: فذكره بتمامه نحوه، وقال في الثالث:\n\"ومملوك لم يمنعه رق الدنيا من طاعة ربه \".\nوسكت عنه! وما كان ينبغي له؛ فإن في إسناده ضعيفين، أحدهما أشد ضعفًا من أبي اليقظان الذي وهاه المنذري؛ فكان عليه أن يبينه، فقد رواه الحارث ابن مسلم المقرئ: ثنا بحر السقا عن الحجاج بن فرافصة عن الأعمش عن عطاء عن ابن عمر به.\nأخرجه الطبراني في \" المعجم الكبير \" (٢ ١/ ٤٣٣/ ١٣٥٨٤)، وأبو نعيم في \" الحلية \" (٣/ ٣١٨)، وقال:\n\" غريب من حديث الأعمش عن عطاء، تفرد به الحارث بن مسلم الرازي \".\nقلت: هو ثقة - كما في \" الجرح \" -، والآفة من شيخه (بحر السقا)؛ ضعفه الجمهور، وقال الذهبي في \" المغني \":\n\" تركوه\". وبيّن ابن حبان السبب؛ فقال في \" الضعفاء \" (١/ ١٩٢):\n\" كان ممن فحش خطؤه، وكثر وهمه؛ حتى استحق الترك \".\nوشيخه (الحجاج بن فرافصة): قال في \" المغني \" و\" الكاشف \":","vol":"14","page":711},{"text":"\" قال أبو زرعة: ليس بالقوي\".\nوبالأول أعله الهيثمي، ولكنه ألان القول فيه؛ فقال (١/ ٢٢٧):\n\" رواه الطبراني في \" الكبير \"، وفيه بحر بن كثير السقا، وهو ضعيف \". وقال في الذي قبله:\n\" رواه الطبراني في \" الأوسط \" و\" الصغير \"، وفيه عبد الصمد بن عبد العزيز المقرئ، وذكره ابن حبان في \"الثقات \"!\nوهذه غفلة عجيبة؛ فإن فوقه (أبو اليقظان)، وهو ضعيف - كما تقدم -، فإعلاله به هو الواجب - كما هو ظاهر -.\nوأشد منه غفلة قول شيخه الحافظ العراقي في \" تخريج الإحياء \" (١/ ١٤٦):\n\" أخرجه الترمذي وحسنه من حديث ابن عمرمختصرًا، وهو في \" الصغير \" للطبراني بنحو مما ذكره المؤلف \".\nقلت: فأقر الترمذي على تحسينه، وسكت عن إسناد \" الصغير\" وفيه عندهما\n(أبو اليقظان) - كما تقدم -.\nثم إن لفظ الغزالي الذي عزاه العراقي لـ \" الصغير \":\n\" ورجل ابتلي بالرق (الأصل: الرزق) في الدنيا فلم يشغله ذلك عن عمل الآخرة\".\nفهذا ليس في \" الصغير \"، وإنما في \" الكبير \" بنحوه - كما تقدم -. فتنبه!","vol":"14","page":712},{"text":"ونحوه ما رواه الفضل بن ميمون السلمي: ثنا منصور بن زاذان عن أبي عمر الكندي: أنه سمع أبا هريرة وأبا سعيد الخدري يقولان: سمعنا رسول الله ﷺ يقول:\n\"ثلاثة يوم القيامة على كثيب من مسك أسود، لا يهولهم فزع ... \" الحديث، وفيه:\n\" ورجل مملوك ابتلي بالرق في الدنيا، فلم يشغله ذلك عن طلب الآخرة \". وهذا هو لفظ الغزالي.\nأخرجه البيهقي (٣/ ١١٩ - ١٢٠/ ٣٠٦٠)، والخطيب في \"التاريخ \" (٣/٣٥٥)، والأصبهاني في \" الترغيب \" (١/ ١٣٨ - ١٣٩/ ٢٥٨) .\nوالفضل بن ميمون السلمي: متفق على ضعفه، بل قال أبو حاتم:\n\"منكر الحديث \".\nهذا؛ وقد كنت خرجت الحديث قديمًا في التعليق على \"المشكاة \" (١/٢١٠)، وبينت اختلاف نسخ \"سنن الترمذي\" في تحسين الحديث، وتقليد بعض العلماء لتحسينه. فراجعه؛ فإنه على اختصاره لا يخلو من فائدة.\n<span data-type=\"title\" id=toc-6831>٦٨١٣ </span>- (مَنْ سَمِعَ النِّدَاءَ؛ فَقَالَ: أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، اللَّهُمَّ صَلِّ عَلَيْهِ وَبَلِّغْهُ دَرَجَةَ الْوَسِيلَةِ عِنْدَكَ، وَاجْعَلْنَا فِي شَفَاعَتِهِ يَوْمَ الْقِيَامَةِ، وَجَبَتْ لَهُ الشَّفَاعَةُ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (١٢/ ٨٥/ ١٢٥٥٤)","vol":"14","page":713},{"text":"من طريق إسحاق بن عبد الله بن كيسان عن أبيه عن سعيد بن جبير عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، إسحاق هذا: قال البخاري، وأبو أحمد الحاكم:\n\" منكر الحديث \" - كما في\" اللسان \" -.\nوقال ابن حبان في ترجمة أبيه (عبد الله بن كيسان) (٧/ ٣٣):\n\" يتقى حديثه من رواية ابنه عنه \".\nوأما قول المنذري في \" الترغيب \" (١/ ١١٤/ ١١):\n\" رواه في \" الكبير \"، وفيه إسحاق بن عبد الله بن كيسان، وهو ليِّن الحديث \".\nفهو من تساهله المعروف، ونحوه قول الهيثمي (١/ ٣٣٣):\n\" رواه الطبراني في \"الكبير\"، وفيه إسحاق بن عبد الله بن كيسان، ليَّنه الحاكم، وضعفه ابن حبان، وبقية رجاله ثقات!.\nقلت: وعليه مؤاخذات:\nالأولى: تساهله - كالمنذري -.\nالثانية: قوله: \"ليَّنه الحاكم \": هذا الإطلاق يوهم أنه (الحاكم) أبو عبد الله صاحب \"المستدرك \".. وليس به، وإنما هو: (أبو أحمد الحاكم) - كما تقدم -.\nالثالثة: قوله::وبقية رجاله ثقات \": فهو من تمام تساهله؛ فإن: (عبد الله","vol":"14","page":714},{"text":"ابن كيسان) - أبو مجاهد المروزي - لم يوثقه غير ابن حبان، ومع ذلك فإنه أشار إلى ضعف فيه بقوله (٧/ ٥٢):\n\" يخطئ\". وقد ضعفه الجمهور، منهم أبو حاتم، فقال:\n\"ضعيف الحديث \".\nواعتمده الذهبي في \" الكاشف \"، و\"المغني \"، وقال الحافظ في \" التقريب \":\n\" صدوق، يخطئ كثيرًا \".\nوأما ما جاء في التعليق على، الكاشف \" على قوله:\" وضعفه أبو حاتم \":\n\" ووثقه أبو داود والحاكم أبو أحمد وابن حبان\"!\nفهو وهم فاحش!؛ سببه انتقال بصر المعلقين من ترجمة (عبد الله بن كيسان أبو عمر) - التي قبل ترجمة (أبي مجاهد) - إلى هذا، وكنت أود أن أعصب الوهم بالطابع؛ بأنه طبع رقم التعليق على هذه، أعني ترجمة (أبي عمر)، لكن حال بيني وبين ذلك أنه جاء في ترجمته:\n\" قال أبو داود: ثبت \".\nفليس من المعقول أن يكون الأصل - أعني: خط المعلقين - معلقًا على هذه؛ لأنه يكون ممجوجًا تكرر ذكر أبي داود في المعلق والمعلق عليه. أي هكذا: (قال أبو داود: ثبت. ووثقه أبو داود ...) ! فتأمل.\nثم إن مما يؤكد التساهل الذي نسبته للمنذري والهيثمي أن الحافظ في \" اللسان \" أشار إلى حديث آخر لإسحاق هذا، ذكره الضياء في:المختارة\"، وقال الحافظ:","vol":"14","page":715},{"text":"\" فتعقبه الصدر الياسوفي - فيما رأيت بخطه - فقال: هو من رواية إسحاق عن أبيه، وفيهما الضعف الشديد \".\nوقد وصف الحافظ الحديث المشار إليه بأنه موضوع؛ فوجب تخريجه تحذيرًا منه.\n<span data-type=\"title\" id=toc-6832>٦٨١٤ </span>- (يا عَلِيُّ بن أَبِي طَالِبٍ! يَا فَاطِمَةُ! ﴿جَاءَ (١) نَصْرُ اللَّهِ وَالْفَتْحُ، \"وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دَيْنِ اللَّهِ أَفْوَاجًا، فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ، إِنَّهُ كَانَ تَوَّابًا﴾، عَلَى أَنَّهُ يَكُونَ بَعْدِي فِي الْمُؤْمِنِينَ الْجِهَادُ.\nقَالَ علي: عَلامَ نُجَاهِدُ الْمُؤْمِنِينَ الَّذِينَ يَقُولُونَ آمَنَّا؟ قَالَ: عَلَى الإِحْدَاثِ فِي الدِّينِ إِذَا مَا عَمِلُوا بِالرَّأْيِ وَلا رَأْيَ فِي الدِّينِ، إِنَّمَا الدِّينُ مِنَ الرَّبِّ أَمْرُهُ وَنَهْيُهُ.\nقَالَ عَلِيٌّ: يَا رَسُولَ اللَّهِ! أَرَأَيْتَ إِنْ عَرَضَ لَنَا أَمْرٌ لَمْ يَنْزِلْ فِيهِ قُرْآنٌ وَلَمْ يمضِ (٢) فِيهِ سُنَّةٌ مِنْكَ؟ قَالَ:\nتَجْعَلُونَهُ شُورَى بَيْنَ الْعَابِدِينَ مِنَ الْمُؤْمِنِينَ وَلا تَقْضُونَهُ بِرَأْيِ خَاصَّةٍ، فَلَوْ كُنْتُ مُسْتَخْلِفًا أَحَدًا لَمْ يَكُنْ أَحَقَّ بِهِ مِنْكَ لقِدَمِكَ فِي الإِسْلامِ، وقَرابَتِكَ مِنْ رَسُولِ اللَّهِ ﷺ، وصِهْرِكَ وَعِنْدَكَ سَيِّدَةُ نِسَاءِ الْمُؤْمِنِينَ،\nوَقَبْلَ ذَلِكَ مَا كَانَ مِنْ بَلاءِ أَبِي طَالِبٍ، إِيَّايَ وَنَزَلَ الْقُرْآنُ وَأَنَا حَرِيصٌ عَلَى أَنْ أَرْعَى لَهُ فِي وَلَدِهِ) .\nموضوع.\nآثار الوضع عليه لائحة. أخرجه الطبراني في \" المعجم الكبير \"\n_________\n(١) كذا الأصل بإسقاط (إذا)، وكذا في \" المختارة \" و\" المجمع \".\n(٢) الأصل: (يخصص)، والتصحيح من المصلرين المذكورين.","vol":"14","page":716},{"text":"(١١/ ٣٧١ - ٣٧٢/١٢٠٤١)، ومن طريقه الضياء المقدسي في \" الأحاديث المختارة \" (٦٥/ ٦١/ ١ - ٢) عن إسحاق بن عبد الله بن كيسان: حدثني أبي عن عكرمة عن ابن عباس ﵄ قال:\nلما أقبل رسول الله ﷺ من غزوة خيبر،، نزل عليه: ﴿إذا جاء نصر الله والفتح﴾ إلى آخر القصة قال رسول الله ﵌: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته (إسحاق بن عبد الله بن كيسان)، وسبق الكلام عليه وعلى أبيه تحت الحديث الذي قبله. وذكر ثمة تعقب الصدر الياسوفي الضياء المقدسي لإخراجه إياه في \" المختارة \" بقوله:\n\" هو من رواية إسحاق عن أبيه، وفيهما الضعف الشديد\".\nوأن الحافظ ابن حجر حكم عليه بالوضع، وذلك في أخر ترجمة أبيه (عبد الله ابن كيسان)، فقال:\n\" وقد ذكرت في ترجمة ابنه (يعني: في \" اللسان \") حديثًا موضوعًا رواه عن أبيه عن عكرمة عنه\". وقال الهيثمي في \" المجمع \" (١/ ١٨٠):\n\" رواه الطبراني في \" الكبير \" وفيه عبد الله بن كيسان:\nقال البخاري: منكر الحديث \".\nكذا وقع فيه (عبد الله ...) .. فيحتمل أن يكون سقط من قلمه، أو قلم ناسخه (إسحاق)؛ لأن هذا هو المعروف أن البخاري قال فيه: \" منكر الحديت \"، ويحتمل أنه لم يسقط، وإنما عنى أباه (عبد الله بن كيسان)، اعتمادًا منه على \" الميزان \"، وهذا على \" كامل ابن عدي \" (٤/ ٢٣٣)؛ فقد رواه عن البخاري","vol":"14","page":717},{"text":"في ترجمة (عبد الله) هذا. ولكني أخشى أن يكون وهمًا؛ فإن الحافظ المزي ومن تبعه - فيما علمت - لم يذكروه إلا في ترجمة ابنه (إسحاق) .\nوعلى كل حال، فإعلاله بالابن أولى لاتفاق الحفاظ على تضعيفه، بخلاف أبيه؛ فقد وثقه بعضهم؛ وإن كان الراجح أنه ضعيف - كما تقدم -. والله ﷾ أعلم.\nهذا؛ وجملة (الشورى)، قد رواها إبراهيم بن أبي الفياض البرقي: حدثنا سليمان بن بزيع الإسكندراني: ثنا مالك بن أنس عن يحيى بن سعيد الأنصاري عن سعيد بن المسيب عن علي بن أبي طالب قال:\nقلت: يا رسول الله! الأمرينزل بنا لم ينزل فيه قرآن، ولم تمض فيه منك سنة؟ قال:\n\" اجمعوا له العالمين - أو قال: العابدين - من المؤمنين؛ فاجعلوه شورى بينكم، ولا تقضوا فيه برأي واحد \".\nأخرجه ابن عبد البر في \" جامع العلم \" (٢/ ٨٥٢ -٨٥٣/ ١٦١١، ١٦١٢) وقال:\n\" لا يعرف من حديث مالك إلا بهذا الإسناد، ولا أصل له في حديث مالك ولا في في حديث غيره، وإبراهيم البرقي، وسليمان بن بزيع: ليسا بالقويين، ولا ممن يحتج بهما، ولا يعول عليهما \".\nقلت: ونقله الحافظ في \" اللسان \" في ترجمة (سليمان بن بزيع)، وقال:\n\" قال أبو سعيد بن يونس: منكر الحديث \"","vol":"14","page":718},{"text":"ثم نقل عن الدارقطني أنه قال في حديثه هذا:\n\" لا يصح؛ تفود به إبراهيم بن أبي الفياض عن سليمان، ومن دون مالك ضعيف. وساقه الخطيب في \" كتاب الرواة عن مالك \" من طريق إبراهيم عن سليمان، وقال: لا يثبت عن مالك \".\nوالمحفوظ في هذا الباب ما جاء في كتاب عمر ﵁ إلى شريح القاضي:\n\" ... فإن لم يكن في كتاب الله، ولا في سنة رسول الله ﷺ؛ فاقض بما قضى به الصالحون ... \".\nأخرجه النسائي (٢/ ٣٠٦)، والدارمي (١/ ٦٠) وغيرهما بسند صحيح.\n<span data-type=\"title\" id=toc-6833>٦٨١٥ </span>- (إذا كان أحدكم في المسجد؛ فلا يشبكن، فإن التشبيك من الشيطان، وإن أحدكم لا يزال في صلاة، ما دام في المسجد حتى يخرج منه) .\nضعيف.\nأخرجه أحمد (٣/ ٤٢ - ٤٣): ثنا محمد بن عبد الله بن الزبير قال: ثنا عبيد الله بن عبد الله (١) بن موهب قال: حدثني عمي - يعني: عبيد الله بن عبد الرحمن (١) بن موهب - عن مولى لأبي سعيد الخدري قال: بينما أنا مع أبي سعيد الخدري مع رسول الله ﷺ إذ دخل المسجد، فإذا رجل\n_________\n(١) كذا الأصل، وكذا في \" جامع المسانيد \" (٣٣/ ٥٨٤/ ١٢٧٢)، ويبدو لي أنه انقلب على بعض الرواة - ولعله أبو بكر القطيعي، والصواب على القلب: \" عبيد الله بن عبد الرحمن بن موهب: حدثني عمي عبيد الله بن عبد الله بن موهب \"؛ كما في رواية وكيع الآتية، وتراجم الرجال.","vol":"14","page":719},{"text":"جالس في وسط المسجد محتبيًا، مشبكًا أصابعه بعضها في بعض، فأشار إليه رسول الله ﷺ، فلم يفطن الرجل لإشارة رسول الله ﷺ، فالتفت رسول الله ﷺ إلى أبي سعيد فقال: ... فذكره.\nثم قال أحمد (٣/ ٥٤) - ووافقه ابن أبي شيبة في \" المصنف \" (١/ ٧٥) - قالا: ثنا وكيع: ثنا عبيد الله بن عبد الرحمن بن موهب عن عمه به؛ إلا أنهما قالا:\n\" إذا صلى أحدكم، فلا يشبكن.. \" الحديث.\nقلت: وهذا إسناد مظلم؛ مسلسل بالعلل:\nالأولى: مولى أبي سعيد الخدري؛ فإنه لم يسم.\nوالثانية: عبيد الله بن عبد الله بن موهب: لا يعرف - كما قال أحمد والشافعي -. وأما ابن حبان فذكره في \"الثقات \" (٥/ ٧٢)، وقال ابن حجر:\n\" مقبول \". وأما قول الذهبي في \" الكاشف \" و\" الميزان \":\n\" قال أحمد: أحاديثه مناكير \".\nفهو وهم؛ فإنما قال هذا أحمد في يحيى بن عبيد الله هذا - كما رواه ابن أبي حاتم (٤/ ٢/ ١٦٨) -.\nوالثالثة: عبيد الله بن عبد الرحمن بن موهب: مختلف فيه، وقد روى عنه جماعة، وتال الحافظ:\n\" ليس بالقوي\".","vol":"14","page":720},{"text":"والذي ظهر لي من مجموع كلامهم أنه حسن الحديث إلا أن يخالف، وفي هذه الحالة ينظر في حديثه. والله أعلم.\nوعليه؛ فالعلة فيمن قبله. ولعل الحافظ أشار إلى هذا بقوله في \" الفتح \" (١/٥٦٦) - بعد أن عزاه لابن أبي شيبة وبلفظه -:\n\" وفي إسناده ضعيف، ومجهول \".\nوأظن أنه يعني بالمجهول: المولى. وبالضعيف: الراوي عنه (عبيد الله بن عبد الله ابن موهب) . وحينئذ ففي قوله: \" ضعيف \" تسامح.. مخالف لما عليه العمل؛ فإن هذا يقال فيمن هو ضعيف فعلًا، ليس في المجهول أو بالأحرى ممن قال هو فيه:\n\"مقبول \". فتأمل.\nوإذا عرفت ضعف الحديث وعلتيه؛ فمن الأوهام قول المنذري (١/ ١٢٣/١٥):\n\" رواه أحمد بإسناد حسن \"!\nوتبعه الهيثمي (٢/ ٢٨)، وقلدهما الثلاثة المعلقون على \" الترغيب \" (١/٢٧٧) !\n(فائدة فقهية): اختلف العلماء في تشبيك الأصابع في المسجد، والذي يقتضيه الجمع بين الأحاديث الصحيحة جوازه إلا في حالة انتظاره للصلاة؛ لقوله ﷺ:\n\" إذا توضأ أحدكم في بيته، ثم أتى المسجد؛ كان في صلاة حتى يرجع، فلا يفعل هكذا، وشبك بين أصابعه \".","vol":"14","page":721},{"text":"وهو صحيح الإسناد مخرج في \" الإرواء \" (٢/ ١٠١) .\n<span data-type=\"title\" id=toc-6834>٦٨١٦ </span>- (إنما فعلت هذا [يعني: المقاربة بين الخُطا]؛ ليكثر عدد خُطاي في طلب الصلاة) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٥/ ١٢٦/ ٤٧٩٨) من طريق الضحاك بن نبراس عن ثابت عن أنس عن زيد بن ثابت قال:\nأقيمت الصلاة، فخرج رسول الله ﷺ وأنا معه، فقارب بين الخطا، وقال: ... فذكره.\nثم ساقه من طريق آخر عن الضحاك بلفظ:\nكنت أمشي مع رسول الله ﷺ ونحن نريد الصلاة، فكان يقارب الخطا، فقال:\n\" أتدري لم أقارب الخطا؟ \". فقلت: الله ورسوله أعلم. فقال:\n\" لا يزال العبد في صلاة ما دام في طلب الصلاة\".\nثم رواه من طريق محمد بن ثابت البناني عن أبيه عن أنس بن مالك ﵁ قال: كنت أمشي ... الحديث نحوه؛ دون قوله: \" لا يزال العبد ... \"وقال: \" لتكثر خطانا في المشي إلى الصلاة \".\nقلت: ومحمد بن ثابت البناني: قال الذهبي في \" المغني \":\n\" قال البخاري: فيه نظر. وقال النسائي: ضعيف \".","vol":"14","page":722},{"text":"وفي الطريق الأولى: (الضحاك بن نبراس): قال في \"الميزان\":\n\"قال ابن معين: ليس بشيء. وقال النسائي: متروك. وقال النسائي غيره:\nضعيف\".\nثم ساق له فيما أنكر عليه من الحديث هذا. وقد أخرجه عنه العقيلي في \" الضعفاء \" (٢/٢١٩)، وابن عدي في \" الكامل \" (٤/ ٩٧) .\nوإن مما يؤكد ضعفه، أن العقيلي أخرجه عقبه من طريق حماد بن سلمة عن ثابت، قال:\nمشيت مع أنى بن مالك إلى الصلاة - وقد أقيمت الصلاة -، وكان يقارب بين الخطا، فقال لي: أتدري لتم أفعل هذا؟ فقلت: لم تفعله؟ قال: كذا فعل بي زيد بن ثابت؛ ليكون أكثر لخطونا. وقال العقيلي:\n\" حديث حماد أولى \".\nقلت: وهو موقوف، وإسناده صحيح.\nوتابع حمادًا السري بن يحيى عن ثابت به.\nأخرجه الطبراني (٤٧٩٦): حدثنا عبد الله بن سعيد بن أبي مريم: ثنا محمد بن يوسف الفريابي: ثنا السري بن يحيى ... قلت: وهذا إسناد رجاله ثقات؛ غير عبد الله بن سعيد بن أبي مريم، فهو واهٍ، قال ابن عدي (٤/ ٢٥٥):\n\" مصري يحدث عن الفريابي وغيره بالبواطيل \".","vol":"14","page":723},{"text":"وقد أغمض عينه عنه الهيثمي؛ فقال في \" المجمع \" (٢/ ٣٢) بعدما ساقه مرفوعًا:\n\" رواه الطبراني في \" الكبير \" ... وفيه الضحاك بن نبراس، وهو ضعيف.\nورواه موقوفًا على زيد بن ثابت، ورجاله رجال الصحيح \"!\nوقلده المعلقون الثلاثة على \" الترغيب \" (١/ ٢٨٦) ! ومثل هذا الإغماض كثيرًا ما يفعله الهيثمي، وأحيانًا ينبه عليه، ولكنه يتساهل في جرحه فيقول فيه: \" ضعيف \" - كما كنت نقلته عنه في المجلد\nالخامس، تحت الحديث (٢٠١٦) -.\nوقد سبقه إلى الإغماض المذكور الحافظ المنذري في \" الترغيب \" (١/ ١٢٧/١٢) . بل لعله هو مقلده، فقد قال في تخريج الحديث:\n\" رواه الطبراني في \" الكبير \" مرفوعًا، وموقوفًا على زيد، وهو الصحيح\"!\nنعم؛ هذا الموقوف صحيح برواية حماد بن سلمة المتقدمة؛ فبه صَحّ، ولبيان هذه الحقيقة كان هذا التخريج. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6835>٦٨١٧ </span>- (ما من حال يكون عليها العبد أحب إلى الله من أن يراه ساجدًا معفرًا وجهه في التراب) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٤٣ - ٤٤/ ٦٠٧٢)\nقال: حدثنا محمد بن عثمان بن أبي سويد الذارع قال: حدثنا عثمان بن الهيثم ابن جهم [قال: ثنا أبي الهيثم بن جهم] عن عاصم بن بهدلة عن أبي وائل عن","vol":"14","page":724},{"text":"حذيفة مرفوعًا.\nثم ساق له حديثًا آخر، وعقب عليهما بقوله:\n\" لم يرو هذين الحديثين عن عاصم إلا الهيثم بن جهم، تفرد بهما عثمان بن الهيثم \".\nقلت: وهذا إسناد ضعيف؛ عثمان بن الهيثم بن جهم من شيوخ البخاري المتكلم فيهم، قال الذهبي في \" الميزان \":\n\" قال أبو حاتم: صدوق؛ غير أنه كان بآخره يلقن، وقال الدارقطني: صدوق كثير الخطأ \". ولخصه الحافظ فقال في \" التقريب \":\n\" ثقة، تغير فصار يتلقن\".\nقلت: لكن الراوي عنه شيخ الطبراني (محمد بن عثمان بن أبي سويد الذارع) أسوأ حالًا منه، وهو من شيوخ ابن عدي أيضًا، وقد ضعفه؛ فهو أعرف الناس به، قال في \" الكامل \" (٦/ ٣٠٤):\n\" حدث عن الثقات ما لم يتابع عليه، وكان يقرأ عليه من نسخة له ما ليس من حديثه عن قوم رآهم أو لم يرهم، ويقلب الأسانيد عليه فيقر به ... فكان يشبَّه عليه، وأرجو أنه لا يتعمد الكذب، وأثنى عليه أبو خليفة؛ لأنه عرفه في أيامه، فسمع منه \".\nوأورده الذهبي في \" المغني \" لقول ابن عدي المذكور في صدر ما نقلته عنه، ولم يزد.\n(تنبيه): لم يهتد الحافظ المنذري، ولا الهيثمي لعلة الحديث؛ بل وتحرف","vol":"14","page":725},{"text":"عليهما اسم (الهيثم) إلى: (القاسم)، فقال المنذري (١/ ١٤٥/ ٨):\n\" رواه الطبراني في \" الأ وسط \"، وقال: \" تفرد به عثمان! \" قال الحافظ:\nعثمان هذا هو ابن القاسم، ذكره ابن حبان في (الثقات) \".\nوكذا قال الهيثمي (١/ ٣٠١) وزاد عليه فقال:\n\"ولم يرفع في نسبه، وأبوه؛ فلم أعرفه \".\nقلت: وهذا وهم منه آخر؛ فقد رفع نسبه إلى جده، فقال - كما سبق -:\n\"عثمان بن الهيثم بن جهم \". وأكد ذلك الطبراني حين قال عقب الحديث: \" ... إلا الهيثم بن جهم \"!\nفليس لعثمان بن القاسم ولا لأبيه علاقة بهذا الحديث.\nوأما الحديث الآخر الذي أشرت إليه فهو صحيح لغيره، وقد خرجته في \"الصحيحة \" برقم (٣٤٤١) .\nثم إن الزيادة التي بين المعكوفتين سقطت من مطبوعة \" المعجم الأوسط \" واستدركتها من مصورتها (٢/ ٧٤/ ١) !\n<span data-type=\"title\" id=toc-6836>٦٨١٨ </span>- (من لم ير غدوه ورواحه إلى المساجد من سبيل الله - أو: في سبيل الله -؛ فقد قصر عمله) .\nموضوع.\nأخرجه الخطيب في \" موضح أوهام الجمع والتفريق \" (١/ ٣٥٥ - ٣٥٩) من طريق محمد بن إسحاق العكاشي عن إبراهيم بن أبي عبلة سمع","vol":"14","page":726},{"text":"أم الدرداء الأنصارية - وكانت لها صحبة -: أنها سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا موضوع؛ آفته (العكاشي) هذا: قال الخطيب - بعد ثلاث صفحات - (٣٦٢):\n\" محمد بن إسحاق العكاشي: كان معروفًا بالكذب ووضع الحديث ...، وإبراهيم بن أبي عبلة (ت ١٥٢) يستحيل إدراك أم الدرداء\".\nوالحديث أورده الحافظ ابن حجر في \" تسديد القوس في ترتيب مسند الفردوس \" ساكتًا عنه - كما هي عادته فيه -، والسيوطي في \"الجامع الكبير \" أيضًا عزاه للديلمي - يعني: في \" مسند الفردوس \" -، وسكت عنه أيضًا كغالب عادته فما أحسن؛ لأنه يوهم أنه ضعيف فقط، بناء على اصطلاحه الذي نص عليه في مقدمة \" الجامع \": أن ما عزاه لابن عدي، والخطيب وابن عساكر والديلمي في \" مسنده \" - وغيرهم ممن ذكر - فهو ضعيف.\n<span data-type=\"title\" id=toc-6837>٦٨١٩ </span>- (إِنَّهَا سَتُفْتَحُ لَكُمْ أَرْضُ الْعَجَمِ، وَسَتَجِدُونَ فِيهَا بُيُوتًا يُقَالُ لَهَا: الْحَمَّامَاتُ، فَلَا يَدْخُلَنَّهَا الرِّجَالُ إِلَّا بِالْأُزُرِ، وَامْنَعُوهَا النِّسَاءَ، إِلَّا مَرِيضَةً أَوْ نُفَسَاءَ) .\nضعيف.\nأخرجه أبو داود (٤٠١١)، وابن ماجه (٣٧٤٨)، والبيهقي في \" السنن \" (٧/ ٣٠٨ - ٣٠٩)، وفي \" الشعب \" (٦/ ١٥٩/ ٧٧٧٥)، والطبراني في \" المعجم الكبير \" (١٣/ ٢٩/ ٥٩ و٥٢/ ١٢٨)، وكذا عبد الرزاق في \" المصنف \" (١/ ٢٩٠ - ٢٩١/١١١٩)، وعبد بن حميد في \" المنتخب من المسند \" (٠ ١/٣٠٩/ ٣٥٠)، والخطيب في \" الموضح \" (١/ ٣٦٣) كلهم من","vol":"14","page":727},{"text":"طريق عبد الرحمن بن زياد بن أنعم عن عبد الرحمن بن رافع عن عبد الله بن عمرو مرفوعًا. وقال البيهقي في\" الشعب \":\n\" تفرد به عبد الرحمن بن زياد الإفريقي، وأكثر أهل العلم لا يحتج بحديثه، وليس بأضعف من أحاديث النهي على الإطلاق \"!\nكذا قال، وفي النهي عن دخول النساء الحمام على الإطلاق أحاديث صحيحة، قد كنت خرجت بعضها في \" آداب الزفاف \" (ص ١٤٠، ١٤١)، و\" غاية المرام \" (ص ١٣٦)، ثم أعدت تخريجها في \" الصحيحة \" بتوسع\n(٣٤٤٢) .\nثم إن شيخ الإفريقي ضعيف أيضًا؛ قال الذهبي في \" الميزان \":\n\" حديثه منكر، وكان على قضاء إفريقية، ولكن لعل تلك النكارة جاءت من قبل صاحبه عبد الرحمن بن زياد بن أنعم الإفريقي \". وقد روي الحديث عن عمر بن الخطاب مرفوعًا به.\nأخرجه ابن عدي في \" الكامل \" (٣/ ٤٠٥)، ومن طريقه ابن الجوزي في \" العلل المتناهية \" (١/ ٣٤٣/ ٥٦٣) بسنده عن سعيد بن أبي سعيد الزبيدي: حدثني أيوب بن سعيد السكوني: حدثني عمرو بن قيس السكوني يقول:\nسمعت المشمعل بن عبد الله السكوني يقول: سمعت عمر بن الخطاب يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ لم أعرف أحدًا منهم بالثقة؛ إلا عمرو بن قيس السكوني، وهو من رجال \" التهذيب \"، وأورده ابن عدي في ترجمة سعيد","vol":"14","page":728},{"text":"ابن أبي سعيد الزبيدي، وقال:\n\" شيخ مجهول، حديثه غير محفوظ \".\nقلت: هو: سعيد بن عبد الجبار الزبيدي، وقد عرفه بعضهم بالضعف الشديد، فقال قتيبة:\n\" كان جرير يكذبه \". وقال مسلم:\n\" متروك الحديث \".\nوأيوب بن سعيد السكوني: أورده البخاري في \" التاريخ \"، وابن أبي حاتم في \"الجرح \" برواية معلى بن منصور فقط عنه، ساكتين عليه؛ فهو مجهول.\nوالمشمعل بن عبد الله السكوني: لم أجد أحدًا ذكره إلا الحافظ المزي في شيوخ (عمرو بن قيس السكوني) . والله أعلم.\nوقال ابن الجوزي عقب الحديث:\n\" لا يصح. قال ابن عدي: وسعيد بن أبي سعيد مجهول. وقال يحيى: عمرو ابن قيس لا شيء. وقال الدارقطني: إسماعيل ضعيف\".\nقلت: فيه خلط عجيب؛ وذلك من وجهين:\nأحدهما: تحرف عليه (المشمعل بن عبد الله) إلى إسماعيل بن عبد الله فنقل عن الدارقطني تضعيفه! فتعقبه محققه الفاضل بقوله:\n\"قلت: إسماعيل بن عبد الله هذا من طبقة التابعين، وأما من ضعفه الدارقطني فهو إسماعيل بن عبد الله أبو شيخ؛ كما ذكره المؤلف في \" الضعفاء \"....\".","vol":"14","page":729},{"text":"وأقول: لقد وهم ابن الجوزي والمعلق عليه؛ فليس الحديث من رواية أحد من الإسماعيليين، وانما هو المشمعل بن عبد الله - كما تقدم -.\nوالآخر: ما نقله عن يحيى - وهو: ابن معين - ليس هو في (عمرو بن قيس السكوني) .. فهذا ثقة بلا خلاف، وانما هو في (عمرو بن قيس بن يسير بن عمرو) - كما في \" كامل \" ابن عدي وغيره -.\nوبالجملة، فهذا الإسناد ضعيف جدًا، ولقد عجبت من ابن الجوزي كيف اقتصر عليه، ولم يروه غير ابن عدي، وفاته حديث ابن عمرو، وقد رواه ذلك الجمع الغفير من الحفاظ؟!\nوأعجب منه احتجاج الخطيب وغيره بهذا الحديث الضعيف على أن الحمام لم يكن بالمدينة في عهد النبي ﷺ؛ مخالفين في ذلك حديث أم الدرداء الكبرى الصريح بأن النبي ﷺ لقيها وقد جاءت من الحمام، فقال لها ﵌:\n\"ما من امرأة تنرع ثيابها في غير بيتها؛ إلا هتكت ما بينها وبين الله من ستر \".\nوهو حديث صحيح جاء عنها من ثلاثة طرق؛ أحدها حسن على الأقل - كما تراه محققًا مبسطًا في \" الصحيحة \" (٣٤٤٢) -.\nوالحديث يرويه أيضًا مسلمة بن علي: ثنا الزبيدي عن راشد بن سعد عن المقدام بن معدي كرب مرفوعًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/ ٢٨٤/ ٦٧١) .\nوهذا إسناد ضعيف جدًا؛ آفته مسلمة بن علي - وهو: الخشني -، وهو","vol":"14","page":730},{"text":"متروك - كما قال الذهبي والعسقلاني -. وقال الهيثمي (١/ ٢٧٨):\n\" ... وقد أجمعوا على تركه \".\n<span data-type=\"title\" id=toc-6838>٦٨٢٠ </span>- (من قال إذا أوى إلى فراشه: الحمد لله الذي علا فقهر، وبطن فخبر، وملك فقدر. الحمد لله الذي يحيي ويميت، وهو على كل شيء قدير، خرج من ذنوبه كيوم ولدته أمه) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٤٣٣/ ٧٨٨٧) من طريق إسحاق بن الوزير السعدي الكوفي، والبيهقي في \" الشعب \" (٤/ ١٧٥ - ١٧٦/٤٧١٤) عن شيخه الحاكم في \" التاريخ \" بسنده عن النضر بن زرارة؛ كلاهما عن أبي جناب الكلبي عن كنانة العدوي عن أبي الدرداء مرفوعًا.\nوالسياق للطبراني، وقال:\n\" لم يروه عن أبي جناب إلا إسحاق بن الوزير، تفرد به سهل بن العباس \".\nقلت: رواية البيهقي تدفع التفرد المزعوم، و(سهل): تركه الدارقطني - كما في \" مغني \" الذهبي -.\n(وإسحاق بن الوزير): مجهول - كما قال أبو حاتم -.\nومثله متابعه (النضر بن زرارة): مجهول أيضًا - كما قال الذهبي -.\nوشيخهما (أبو جناب الكلبي) - واسمه: (يحيى بن أبي حية) -: قال الحافظ في \" التقريب \"","vol":"14","page":731},{"text":"\"ضعفوه لكثرة تدليسه \".\nولذلك أشار المنذري في \" الترغيب \" (١/ ٢١١/ ١٤) إلى تضعيف الحديث، وبيّن الهيثمي السبب فقال (١٠/ ١٢٤):\n\" رواه الطبراني في \" الأ وسط \"، وفيه أبو جناب الكلبي، وهو ضعيف\".\n(تنبيه): قال المنذري:\n\" رواه الطبراني في \" الأوسط \"، والحاكم، ومن طريقه البيهقي ... \".\nفأطلق العزو للحاكم؛ فأوهم أنه في \" المستدرك \" - كما هو المراد من الإطلاق -، فأتعبني كثيرًا في التفتيش فيه، ولكن دون جدوى، حتى رأيت البيهقي قد عزاه\nإليه مقيدًا بـ \" التاريخ \" - كما تقدم -؛ فاقتضى التنبيه!\n<span data-type=\"title\" id=toc-6839>٦٨٢١ </span>- (من صلى منكم من الليل، فليجهر بقراءته، فان الملائكة تصلى وتسمع لقراءته، وان مسلمى الجن الذين يكونون في الهواء، وجيرانه الذين يكونون في مسكنه، يصلون بصلاته ويستمعون لقراءته، فإنه يطرد بجهره قراءته عن داره ومن نزلها من فساق الشياطين ومردة الجن. وما من رجل يعلم كتاب الله عن ظهر قلبه، يريد به وجه الله، ثم صلى به من الليل ساعة معلومة، إلا أمرت به الليلة الماضية الليلة المستقبلة أن تكون عليه خفيفة، وأن ينبه في ساعته ...) الحديث بطوله في نحو صفحتين.","vol":"14","page":732},{"text":"موضوع. أخرجه ابن أبي الدنيا في \" التهجد \" (١/ ٥)، والعقيلي في \" الضعفاء \" (٢/ ٣٩ - ٤٠)، وابن الجوزي في \" الموضوعات \" (١/ ٢٥١ - ٢٥٢) من طريقين عن داود بن بحر الطفاوي عن مسلم بن أبي مسلم عن مورق العجلي عن عبيد بن عمير الليثي: أنه سمع عبادة بن الصامت يقول: ... فذكره\nبطوله. وقال العقيلي - والسياق له -:\n\"حديث باطل لا أصل له \".\nذكره في ترجمة داود الطفاوي هذا، وروى عن ابن معين أنه قال:\n\" داود الطفاوي - الذي روى عنه المقرئ حديث القرآن -: ليس بشيء \".\nوطريق ابن الجوزي يختلف في بعض رواته عن طريق العقيلي، ومتنه أخصر، وقد عزاه إلى العقيلي، وقال:\n\" لا يصح، والمتهم به داود \".\nثم روى قول ابن معين وقول العقيلي المذكورين، وقال:\n\" ثم فيه الكديمي، وكان وضاعًا للحديث \".\nقلت: طريق العقيلي سالمة منه. وكذلك رواه ابن الضريس في \" فضائل القرآن \" (٦٥ - ٦٧/ ١١٥) .\nوذكر له السيوطي في \" اللآلي \" (١/ ٢٤١) شاهدًا من حديث معاذ بن جبل ﵁، ولكنه مما [لا] ينهض للشهادة في نقدي؛ لانقطاع وجهالة في إسناده، ولأنه كالمشهود له من حيث بطلان متنه:","vol":"14","page":733},{"text":"وهو ما أخرجه. البزار في \" مسنده \" (٧/ ٩٧ - ٩٩/ ٢٦٥٥ - البحر الزخار) من طريق بسطام بن خالد الحراني قال: أخبرنا نصر بن عبد الله أبو الفتح عن ثور بن يزيد عن خالد بن معدان عنه مرفوعًا. وقال:\n\" لا نعلمه يروى إلا من هذا الوجه، ولم يسمع خالد بن معدان من معاذا.\nقلت: وأقره المنذري (١/ ٢١٩)، والهيثمي (٢/ ٢٥٤)، وقال المنذري:\n\" في إسناده من لا يعرف حاله، وفي متنه غرابة كثيرة؛ بل نكارة ظاهرة، وقد تكلم فيه العقيلي وغيره، ورواه ابن أبي الدنيا وغيره عن عبادة بن الصامت موقوفًا عليه، ولعله أشبه \".\nويشير بأول كلامه إلى (بسطام الحراني) وشيخه (نصر)؛ فإني لم أجد لهما ترجمة، وقد أشار إلى هذا الهيثمي أيضًا.\nوأما قوله في الموقوف: العله أشبه \" مما لا وجه له؛ لأنه من اختصار بعض الرواة، وكذلك هو عند العقيلي، ولأنه من الأمور الغيبية التي لا تقال بالرأي؛ بل هو موضوع ظاهر الوضع، باطل المتن - كما تقدم -، وأوله مخالف لقوله تعالى: \" ولا تجهر بصلاتك ولا تخافت بها وابتغ بين ذلك سبيلا \" ولقوله ﷺ لعمر حينما مر به وهو يقرأ في الليل جهرأ، ولما ساممه، قال: يا رسول الله! أوقظ الوسنان، وأطرد الشيطان! فقال له: \" فاخفض من صوتك قليلًا \".\nفي قصة معروفة في \" السنن \" وغيرها، وصححها ابن خزيمة (١١٦١)، وهي في لا المشكاة \" (١٢٥٤) .","vol":"14","page":734},{"text":"<span data-type=\"title\" id=toc-6840>٦٨٢٢ </span>- (كل بني آدم حسود، وبعض الناس أفضل في الحسد من بعض، ولا يضر حاسدًا حسده ما لم يتكلم بلسانه، أو يعمل باليد) (*) .\nضعيف جدًا.\nأخرجه الذهبي في ترجمة الحاكم من \" تذكرة الحفاظ \" (٣/١٠٤٢) من طريق خلف بن محمد بن إسماعيل: نا خلف بن سليمان: نا خلف ابن محمد - كردوس -: نا خلف بن موسى العمي: نا أبي عن قتادة عن أنس\nمرفوعًا. وقال الذهبي:\n\" هذا حديث غريب منكر \".\nقلت: وإسناده ضعيف جدًا، آفته: (خلف بن محمد بن إسماعيل) - وهو:\nالخيام البخاري أبو صالح -: قال أبو يعلى الخليلي في \" الإرشاد \" (٣/ ٩٧٢ - ٩٧٣):\n\" كان له حفظ ومعرفة، وهو ضعيف جدًا، روى في الأبواب تراجم لا يتابع عليها، وكذلك متونًا لا تعرف، سمعت ابن أبي زرعة والحاكم أبا عبد الله الحافظين يقولان: كتبنا عنه الكثير، وتبرأنا من عهدته، وإنما كتبنا عنه للاعتبار\".\nثم روى عن الحاكم عنه بسنده عن جابر حديث النهي عن المواقعة قبل الملاعبة، وقال:\n\" سمعت الحاكم يعقب هذا الحديث؛ يقول: خذل خلف بهذا وبغيره \". وسبق حديث المواقعة برقم (٤٣٢) .\nوالحديث\n_________\n(*) كتب الشيخ رحمه الله تعالى فوق هذا المتن: \"مضى برقم (٣٠٩١) \".","vol":"14","page":735},{"text":"<span data-type=\"title\" id=toc-6841>٦٨٢٣ </span>- (ما يخرج رجل شيئًا من الصدقة؛ حتى يفك عنها لَحْيَي سبعين شيطانًا) .\nضعيف.\nأخرجه أحمد في \" المسند \" (٥/ ٣٥٠): ئنا أبو معاوية: ثنا الأعمش عن ابن بريدة عن أبيه - قال أبو معاوية: ولا أراه سمعه منه - قال: قال رسول الله ﷺ: ... فذكره.\nومن هذا الوجه أخرجه ابن خزيمة في \" صحيحه \" (٤/ ١٠٥/ ٢٤٥٧)، والحاكم (١/ ٤١٧)، والبزار في \" مسنده\" (١/ ٤٤٧/ ٩٤٣ - كشف الأستار)، والطبراني في \" المعجم الأوسط \" (٢/ ٢٤/ ٠٣٨ ١)، والبيهقي في \" الشعب \" (٣/ ٢٥٧/ ٣٤٧٤)، والأصبهاني في \" الترغيب \" (٢/ ٦٧٦/ ١٦٢٤)؛ كلهم عن أبي معاوية به؛ دون قوله: \" ولا أراه سمعه منه \".\nقلت: وهذه فائدة عزيزة، حفظها لنا إمام السنة في \" مسنده \" جزاه الله خيرًا؛ كشفت لنا عن علة الحديث التي غفلنا عنها برهة من الدهر، تبعًا لغيرنا؛ نقد قال الحاكم:\n\" صحيح على شرط الشيخين \"! ووافقه الذهبي! وأقررتهما في \" الصحيحة \" (رقم ١٢٦٨)، وكانت غفلة أسأل الله أن يغفرها لي، مع أنني كنت تنبهت لها؛ فذكرته في \" ضعيف الترغيب \" رقم (٥٤٣) .\nوقوله: \" ... الشيخين \" فيه إشعار بأن: (ابن بريدة) .. هو: (عبد الله) . وهذا خلاف قول البزار عقبه:\n\"تفرد بهذا الإسناد أبو معاوية، و(ابن بريدة) هو: (سليمان) \".","vol":"14","page":736},{"text":"قلت: وقد أعل الحديث ابن خزيمة؛ فقال في الباب الذي ترجم له:\n\" إن صح الخبر؛ فإني لا أقف هل سمع الأعمش من ابن بريدة أم لا؟ \".\nقلت: ولذلك لم يذكروه في الرواة عن (ابن بريدة) .. لا في: (سليمان)، ولا في: (عبد الله)، على أن الأعمش معروف بالتدليس، فلو فرض ثبوت سماعه من أحدهما؛ فذلك لا يعني ثبوته عن كليهما معًا، ولو ثبت؛ فذلك لا\nيعني ثبوت الاتصال إلا إذا صرح بالسماع في هذا الحديث بخصوصه - كما لا يخفى على العلماء -.\nوقد روي الحديث عن أبي ذر موقوفًا قال:\nما خرجت صدقة حتى يفك عنها لحيي سبعين شيطانًا؛ كلهم ينهى عنها. أخرجه البيهقي (٣٤٧٥) من طريق عمار الدهني عن راشد بن الحارث عنه.\nقلت: وهذا إسناد ضعيف؛ راشد بن الحارث: لا يعرف إلا بهذه الرواية، ومع ذلك أورده ابن حبان في \" الثقات \" (٤/ ٢٣٤) . وحسنه الجهلة!\nوالحديث قال الهيثمي (٣/ ١٠٩):\n\" رواه أحمد والبزار والطبراني في \"الأوسط \" ورجاله ثقات \".\nونقله الشيخ الأعظمي في تعليقه على \" كشف الأستار \"! ولم يتعقبه بشيء! وكذلك فعل المعلقون الثلاثة على \" الترغيب \" (١/ ٦٦٩)؛ بل زادوا - ضغثًا على إبالة - فقالوا:","vol":"14","page":737},{"text":"\"حسن\"!!\nفلم يلتفتوا إلى إعلال ابن خزيمة [له] بالانقطاع، ولبالغ جهلهم وغفلتهم لم ينتبهوا للسقط الذي وقع في طبعتهم لـ \" الترغيب \"، وهو [في] قوله: \"وتردد في سماع الأعمش من بريدة \"! والصواب: \" [ابن] بريدة\". فكيف يلتقي التحسين مع هذا السقط؟! لو كانوا يعلمون!\n<span data-type=\"title\" id=toc-6842>٦٨٢٤ </span>- (من وسع على عياله يوم عاشوراء؛ وسع الله عليه سائر سنته) .\nضعيف.\nأخرجه البيهقي من حديث أبي هريرة، وأبي سعيد الخدري، وعبد الله بن مسعود، وجابر، وعقب عليها بقوله:\n\" هذه الأسانيد - وإن كانت ضعيفة؛ فهي - إذا ضم بعضها إلى بعض؛ أخذت قوة. والله أعلم \".\nقلت: شرط التقوية غير متوفر فيها - وهو: سلامتها من الضعف الشديد -.\nوهاك البيان:\n١ - حديث أبي هريرة: يرويه حجاج بن نصير: نا محمد بن ذكوان عن يعلى بن حكيم عن سليمان بن أبي عبد الله عنه.\nأخرجه البيهقي في \" الشعب \" (٣/ ٣٦٦/ ٣٧٩٥) من طريق ابن عدي (١)، وهذا في \" الكامل \" (٦/ ٢٠٠)، والعقيلي في \" الضعفاء \" (٤/ ٦٥)، ومن\n_________\n(١) وقع في الأصل: \" ابن علي\"! وعلق عليه محققه فقال: \" في (ب): ابن عدي، وهو خطأ \"! وما خطأه هو الصواب بلا ريب!","vol":"14","page":738},{"text":"طريقه ابن الجوزي في \" العلل \" (٢/ ٦٢/ ٩١٠)، والشجري في \" الأمالي \" (٢/ ٨٦) .\nقلت: وهذا إسناد واه؛ مسلسل بالعلل:\nالأولى: حجاج بن نصير: قال الذهبي في \"المغني \":\n\" ضعيف، وبعضهم تركه\".\nالثانية: محمد بن ذكوان - وهو: الجهضمي البصري -: قال البخاري:\n\"منكر الحديث\".\nوفي ترجمته أورده العقيلي، وكذا ابن عدي وقال:\n\"وعامة ما يرويه أفرادات وغرائب، ومع ضعفه يكتب حديثه \".وقال ابن حبان في \" الضعفاء\" (٢/ ٢٦٢):\n\" يروي عن الثقات المناكير، والمعضلات عن المشاهير؛ على قلة روايته، حتى سقط الاحتجاج به \".\nالثالثة: سليمان بن أبي عبد الله: قال العقيلي عقب الحديث:\n\"مجهول بالنقل، والحديثُ غير محفوظ \".\nقلت: وهذه فائدة من العقيلي لم تذكر في ترجمة (سليمان) هذا من \" التهذيب لما وفروعه؛ فلتستدرك. وهي كقول أبي حاتم فيه:\n\" ليس بالمشهور، فيعتبر بحديثه \".","vol":"14","page":739},{"text":"وأما ابن حبان فذكره في \" الثقات \"! وأشار الذهبي إلى تليين توثيقه بقوله في \" الكاشف \":\n\" وُثق \". والحافظ بقوله في \" التقريب \":\n\" مقبول \".\n٢ - وأما حديث أبي سعيد: فيرويه عبد الله بن نافع الصاثغ المدني عن أيوب ابن سليمان بن ميناء عن رجل عنه.\nأخرجه البيهقي (٣٧٩٣، ٤ ٣٧٩) .\nقلت: وهذا إسناد مظلم، الرجل لم يسم؛ فهو مجهول.\nوأيوب بن سليمان بن ميناء: لا يعرف إلا بهذه الرواية - كما يؤخذ من \" الجرح \" (١/ ١/ ٢٤٨) -. وأما ابن حبان فذكره في \" الثقات \" (٦/ ٦١) !\nوعبد الله بن نافع الصائغ المدني: فيه لين - كما في \" التقريب \" -.\nوروي بإسناد آخر أسوأ منه: يرويه محمد بن إسماعيل الجعفري قال: حدثنا عبد الله بن سلمة الربعي عن محمد بن عبد الله بن عبد الرحمن بن أبي صعصعة عن أبيه عن أبي سعيد الخدري به.\nأخرجه الطبراني في \" المعجم الأوسط \" (٩/ ٠ ٤ ١ - ١ ٤ ١/ ٩٢٩٨)، والشجري أيضًا في \" الأمالي \" (٢/ ٨١)، وقال الطبراني:\n\" تفرد به [محمد بن] إسماعيل الجعفري\".\nقلت: وهو متروك - كما قال أبو نعيم - وقال أبو حاتم:","vol":"14","page":740},{"text":"\"منكر الحديث، يتكلمون فيه \".\nوبه أعله الهيثمي (٣/ ١٨٩) بعدما عزاه لـ \" الأوسط \". وفاته أن شيخه (عبد الله بن سلمة الربعي) مثله في الضعف، فقال فيه أبو زرعة:\n\" منكر الحديث\".\n٣ - وأما حديث عبد الله بن مسعود: فيرويه هَيصم بن الشدّاخ عن الأعمش عن إبراهيم عن علقمة عنه.\nأخرجه البيهقي (٣٧٩٢)، والطبراني في \" المعجم الكبير \" (٠ ١/ ٩٤/ ١٠٠٠٧)، وعنه الشجري (١/ ١٧٦)، وابن عدي (٥/ ٢١١)، وابن حبان (٣/ ٩٧)، وابن الجوزي في \" الموضوعات \" (٢/ ٣ ٠ ٢)، وقال البيهقي:\n\"تفرد به هيصم \".\nقلت: قال ابن حبان:\n\" هو شيخ يروي عن الأعمش الطامات في الروايات \".\nوكذا قال ابن طاهر في \" تذكرة الموضوعات \" (ص ٩٧)، وابن الجوزي، واتهمه أبو زرعة - كما في \"اللسان \" -.\nونقل ابن الجوزي عن العقيلي أنه قال:\n\" الهيصم مجهول، والحديث غير محفوظ \".\nونقله الحافظ أيضًا عنه في \" اللسان \"، وما أظنه إلا وهمًا عليه، وإنما قال هذا العقيلي في حديث (سليمان بن أبي عبد الله) المتقدم. وليس لـ (الهيصم)","vol":"14","page":741},{"text":"ترجمة في \"ضعفاء \" العقيلي. والله أعلم. وقال الهيثمي:\n\" رواه الطبراني في \" الكبير \"، وفيه الهيصم بن الشداخ، وهو ضعيف جدًا\".\n٤ - وأما حديث جابر: فيرويه محمد بن يونس: ثنا عبد الله بن ابراهيم الغفاري: نا عبد الله بن أبي بكر ابن أخي محمد بن المنكدر [عن محمد بن المنكدر] (١) عنه.\nأخرجه البيهقي (٣٧٩١) وقال:\n\" هذا إسناد ضعيف \"!\nقلت: لقد تسامح - عفا الله عنا وعنه - في هذه الأحاديث كثيرًا، وتساهل بالسكوت عنها - مع شدة ضعفها، وبخاصة هذا. وتبعه عليه السيوطي في \" اللآلي المصنوعة \" (٢/ ١١٢) - فإن محمد بن يونس هذا - هو: الكديمي -:\nمتهم بالوضع مع حفظه، قال الذهبي في \" المغني \":\n\" هالك، قال ابن حبان وغيره: كان يضع الحديث على الثقات\".\nونحوه شيخه (عبد الله بن إبراهيم الغفاري): قال الحافظ في \" التقريب \":\n\" متروك، ونسبه ابن حبان إلى الوضع \".\nوعبد الله بن أبي بكر ابن أخي محمد بن المنكدر: لم أعرفه، ووقع في شيوخ عبد الله الغفاري من \" تهذيب الكمال \" (عبد الله بن أبي بكر بن المنكدر) . والله أعلم (*) .\n_________\n(١) سقطت من الأصل، واستدركتها من \" اللآلي \" (٢/ ١١٢)، و\" العجالة \".\n(*) قال الشيخ ﵀ عنه في \" تمام المنة \" (ص ٤١١): \"ضعيف؛ كما في \" الميزان \"\". (الناشر) .","vol":"14","page":742},{"text":"وله طريق أخرى عن جابر؛ هي أصح الطرق عند السيوطي، ومع ذلك قال الحافظ في متنه:\n\" منكر جدًا \".\nوقد كنت تكلمت عليه في \" تمام المنة \" (ص ٤١٠ - ٤١١)؛ فلا داعي لإعادته هنا. فمن شاء؛ رجع إليه.\nوذكره ابن الجوزي في \" العلل \" (٢/ ٦٢/ ٠٩ ٩) من رواية الدارقطني من حديث ابن عمر، بإسناد فيه (يعقوب بن خُرّة)، وقال الدارقطني:\n\" حديث منكر، ويعقوب بن خرة ضعيف\". وفي ترجمته قال الذهبي من \" الميزان \":\n\" قلت: له خبر باطل، لعله وهم \".\nيشير إلى هذا؛ فقد ساقه الحافظ عقبه في \" اللسان \".\nهذا؛ وإن مما يؤكد قول الذهبي هذا وغيره ممن قال بنكارته ووضعه أنه - مع شدة ضعف أسانيده - لم يكن العمل به معروفًا عند السلف، ولا تعرض لذكره أحد من الأئمة المجتهدين، أو قال باستحباب التوسعة المذكورة فيه، بل قد جزم بوضعه شيخ الإسلام ابن تيمية في \" فتاويه \"، وهو من هو في المعرفة بأقوالهم ومذاهبهم، وأن العمل به بدعة - كاتخاذه يوم حزن عند الرافضة -؛ بل إنه نقل عن الإمام أحمد أنه سئل عن هذا الحديث؟ فلم يره شيئًا. فمن شاء الوقوف على كلام الشيخ؛ فليرجع إلى \" مجموعة الفتاوى \" (٢٥/ ٣٠٠ - ٣١٤)، فإنه يجد ما يشرح الصدر.","vol":"14","page":743},{"text":"<span data-type=\"title\" id=toc-6843>٦٨٢٥ </span>- (تعرض الأعمال يوم الاثنين والخميس، فمن مستغفر يغفر له، ومن تائب يتاب عليه، ويرد أهل الضغائن [بضغائنهم] حتى يتوبوا) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٢٠٣/ ٥ ٧٤١) من طريق روح بن حاتم أبي غسان قال: حدثنا المنهال بن بحر قال: حدثنا عبد العزيز ابن الربيع قال: حدثنا أبو الزبير عن جابر مرفوعًا. وقال:\n\" لم يروه عن عبد العزيز بن الربيع إلا المنهال بن بحر\".\nقلت: وهو مختلف فيه، فوثقه أبو حاتم وابن حبان، وضعفه العقيلي وابن عدي - كما تقدم تحت [٦٤٨]-، والظاهر أن في حفظه ضعفًا؛ فقد أعل العقيلي الحديث المتقدم بالمخالفة، وهذا اختلف عليه في متنه، وفي رفعه؛ فرواه هلال بن العلاء الرقي: ثنا المنهال بن بحر به مرفوعًا بلفظ: \" ... فيغفر الله للمستغفرين، ويتاب على التائبين، ويدع أهل الأضغان بأضغا نهم\".\nأخرجه الخطيب البغدادي في \" تلخيص المتشابه \" (١/ ٤٧) وقال: \" هكذا رواه هلال عن المنهال بن بحر. مرفوعًا، ووقفه غيره \".\nثم ساقه من طريقين عنه موقوفًا. وفاتته طريق روح بن حاتم هذه المرفوعة عند الطبراني، وقال المنذري (٢/ ٨٥ و٣/ ٢٨٢) وتبعه الهيثمي (٨/ ٦٦):\n\" ورواته ثقات \".","vol":"14","page":744},{"text":"كذا قالا، وقد عرفت الخلاف في المنهال بن بحر، وغفلا أو تغافلا عن عنعنة أبي الزبير؛ فإنه كان مدلسًا، ومن هنا تعلم جهل المعلقين الثلاثة على \" الترغيب \" بقولهم (٢/ ٦٢/ ١٥٤٠):\n\" صحيح، قال الهيثمي ... رواه الطبراني في الأوسط، ورجاله ثقات\".\nوالمبتدئون في هذا العلم لا يشكون بأنه لا تلازم بين هذا القول والصحة - كما نبهت على ذلك مرارًا -.\nوالشطر الأول من الحديث قد صح عن أبي هريرة بتتمة أخرى، وهو مخرج في كتاب الصيام من \" الإرواء \" (٤/ ١٠٢ - ١٠٥) .\n<span data-type=\"title\" id=toc-6844>٦٨٢٦ </span>- (إن يوم الجمعة يوم عيد [وذكر]،فلا تجعلوا يوم عيدكم يوم صيامكم، إلا أن تصوموا قبله أو بعده. وفي رواية: ولكن اجعلوه يوم ذكر، إلا أن تخلطوه بأيام) .\nضعيف.\nأخرجه ابن خزيمة في \" صحيحه \" (٣/ ٣١٥ - ٣١٦/ ٢١٦٢)، والحاكم (١/ ٤٣٧)، والطحاوي في \" شرح المعاني \" (١/ ٣٣٩ - هندية)، وأحمد (٢/ ٣٥٣، ٥٣٢)، والبيهقي في \" شعب الإيمان \" (٣/ ٩٩٤/ ٣٨٦٧)، والطبراني في \" مسند الشامين \" (٣/ ١٦٤/ ١٩٩٩) - والزيادة والرواية الأخرى لهما -، وابن عساكر في \" تاريخ دمشق \" (٢٦/ ٨٩ - ٩٠) من أربعة طرق -؛ منها: عبد الرحمن بن مهدي وابن وهب - عن معاوية بن صالح عن أبي بشر عن عامر بن لُدين الأشعري أنه سمع أبا هريرة ﵁ يقول: سمعت رسول الله ﷺ يقول: ... فذكره. والسياق للحاكم، وقال:","vol":"14","page":745},{"text":"\" صحيح الإسناد، وأبو بشر هذا: لم أقف على اسمه، وليس بـ (بيان بن بشر)، ولابـ (جعفر بن أبي وحشية) \". وتعقبه الذهبي بقوله:\n\" قلت: هو مجهول \".\nقلت: وهذه فائدة تقتنص؛ فإن أبا بشر هذا لم يورده في \" الميزان \"، ولا استدركه الحافظ في \" اللسان \"، ولا ذكره في \" التعجيل \"، وهو على شرطهم.\nوكذلك هو على شرط ابن حبان ولم يترجم له، وانما ذكره في ترجمة شيخه (عامر بن لدين) - كما يأتي -، وكذلك ابن عساكر ونسبه (القنسريني) .\nوأما (عامر بن لُدين الأشعري) فأورده البخاري وابن أبي حاتم في \" كتابيهما \" من رواية أبي بشر عنه، وبيضا له. وذكره ابن حبان في \" الثقات \" (٥/ ١٩٢)\nوقال:\n\" عداده في أهل الشام، روى عنه أهلها وأبو بشر\".\nقلت: لقد توسع ابن عساكر في ترجمته وأفاد، فقال:\n\" روى عنه سليمان بن حبيب الحاربي، وأبو بشر القنسريني - مؤذن مسجد دمشق -، وعروة بن رويم اللخمي، والحارث بن معاوية\".\nثم روى في آخر ترجمته عن الحافظ أحمد العجلي أنه قال:\n\"عامر بن لُدين الأشعري: شامي تابعي ثقة\".\nوذكر خلاصة منه الذهبي في \" تاريخ الإسلام \" (٦/ ٣٩٦)، والحافظ في \" تعجيل المنفعة \" دون أن يعزواه لابن عساكر.","vol":"14","page":746},{"text":"ثم روى عن أبي نعيم الحافظ، وهذا في \" معرفة الصحابة \" (٢/ ١٠٠/ ٢)\nأنه قال فيه:\n\" مختلف في صحبته، وهو معدود في تابعي أهل الشام \".\nقلت: وهذا الاختلاف مما لا يعتد به؛ لأنه بناء على رواية أسد بن موسى:\nثنا معاوية بن صالح: حدثني أبو بشر - مؤذن دمشق - عن عامر بن لدين الأشعري قال: سمعت رسول الله ﷺ: ... فذكره.\nأخرجه البزار (١/ ٤٩٩/ ٠٦٩ ١) وقال:\n\" لا نعلم أسند عامر بن لدين إلا هذا \".\nقلت: ولذلك أورده ابن شاهين في \" الصحابة \"، وأخرجه بإسناده عن أسد ابن موسى - كما في \" أسد الغابة \" (٣/ ٣٤) -، وهي رواية شاذة، بل منكرة؛ لمخالفة (أسد بن موسى) لرواية الجماعة الذين وصلوه بذكر أبي هريرة في إسناده، ولذلك جزم الحافظ بخطئها - كما تقدم تحريره برقم (٥٣٤٤) -، ثم قدر إعادة\nتخريجه هنا، ولا يخلو من فائدة زائدة إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-6845>٦٨٢٧ </span>- (لا يزال صيام العبد معلقًا بين السماء والأرض حتى تؤدّى زكاة الفطر) .\nمنكر.\nأخرجه النعالي في \" حديثه \" (ق ١٣٣/ ١)، وعنه الخطيب في \" التاريخ \" (٩/ ١٢١)، ومن طريقه ابن الجوزي في \" العلل \" (٢/ ٧ - ٨/٨٢٣)، ونصر المقدسي في \" جزء من الأمالي \" (ق ١٧٩/ ٢)، والضياء\nالمقدسي في \" مجموع له \" (ق ٥٨/ ١ - مجموع ١٥)، وابن عساكر في \" تاريخ","vol":"14","page":747},{"text":"دمشق \" (١٢ / ٤٧٧ - المصورة) من طريق محمد بن أبي السري العسقلاني:\nحدثنا بقية: حدثني عبد الرحمن بن عثمان [بن عمر] عن أنس بن مالك مرفوعًا. وقال ابن الجوزي:\n\" لا يصح، عبد الرحمن بن عثمان: قال أحمد بن حنبل: طرح الناس حديثه. وقال ابن حبان: لا يجوز الاحتجاج به \".\nكذا قال! وأنا أستبعد جدًا أن يكون عبد الرحمن هذا هو صاحب هذا الحديث - وهو: أبو بحر البكراوي -؛ لأنه توفي سنة (١٩٥) - كما كنت ذكرت تحت الحديث (٤٣) -؛ بل هو من شيوخ (بقية) المجهولين الذين ليس لهم ذكر في شيء من كتب الرجال. ويؤيده زيادة [ابن عمر]، وهي لنصر المقدسي وابن\nعساكر؛ فإن جد البكراوي (عثمان) .\nومحمد بن أبي السري - هو: محمد بن المتوكل بن أبي السري العسقلاني -:\nقال الحافظ في \" التقريب \":\n\" صدوق عارف، له أوهام كثيرة\".\n<span data-type=\"title\" id=toc-6846>٦٨٢٨ </span>- (يا فاطمة! قومي إلى أضحيتك فاشهديها، فإن لك بكل قطرة تقطر من دمها أن يغفر لك ما سلف لك من ذنوبك. قالت: يا رسول الله! ألنا خاصة أهل البيت، أو لنا وللمسلمين [عامة]؟ قال: بل لنا وللمسلمين [عامة]) .\nضعيف.\nأخرجه الحاكم (٤/ ٢٢٢)، والعقيلي في \" الضعفاء\" (٣٧/٢) - والزيادتان لهما -، والبزار في \" مسنده \" (٢/ ٥٩/ ١٢٠٢ - كشف الأستار)،","vol":"14","page":748},{"text":"والقاضي أبو يعلى في الخامس من \" الأمالي \" (ق ٣٠/ ١) من طريق داود بن عبد الحميد: ثنا عمرو بن قيس الملائي عن عطية عن أبي يسعيد الخدري ﵁ مرفوعًا. وقال البزار:\n\" لا نعلم له طريقًا عن أبي سعيد أحسن من هذا، وعمرو بن قيس كان من عباد أهل الكوفة وأفاضلهم، ممن يجمع حديثه وكلامه \".\nقلت: لكن الشأن فيمن دونه، ومن فوقه؛ فقد أورده العقيلي في ترجمة داود ابن عبد الحميد، وقال:\n\"عن عمرو بن قيس الملائي بأحاديث لا يتابع عليها\". وقال ابن أبي حاتم:\n\" سكت أبي عنه، وعرضت عليه حديثه؟ قال: لا أعرفه، وهو ضعيف الحديث، يدل حديثه على ضعفه \". وقال الأزدي:\n\" منكر الحديث\".\nوعطية - هو: ابن سعد العوفي، وهو -: ضعيف مدلس، ذكره الحاكم شاهدًا لحديث عمران بن حصين نحوه وسكت عنه، وتعقبه الذهبي بقوله:\n\" قلت: عطية واه \".\nوقد التبس على المنذري براو آخر؛ فقال في \" الترغيب \" (٢/ ١٠٢/ ٣):\n\"رواه البزار، وأبو الشيخ بن حيان في \" كتاب الضحايا \" وغيره، وفي إسناده عطية بن قيس: وثق، وفيه كلام \".\nوهذا وهم عجيب؛ فليس لـ (عطية بن قيس) ذكر في هذا الإسناد - كما","vol":"14","page":749},{"text":"ترى -، وأعجب منه أن يقلده الهيثمي فيقول (٤/ ١٧):\n٩\" رواه البزار، وفيه (عطية بن قيس)، وفيه كلام كثير، وقد وثق \".\nوعطية بن قيس - وهو: الكلابي الحمصي، وهو -: ثقة لا كلام فيه؛ فهما يعنيان به عطية بن سعد العوفي ولكنهما وُهِما في اسم أبيه. والمعصوم من عصمه الله ﵎.\nوأما حديث عمران فقد أشار إليه العقيلي بقوله عقب حديث الترجمة:\n\" وله رواية أخرى من غير هذا الوجه، لينة أيضًا\".\nوقد كنت خرجته قديمًا في المجلد الثاني برقم (٥٢٨) من رواية الحاكم بإسناد ضعيف جدًا. والآن وقد توفرت عندي مصادر أخرى؛ فقد رأيت أن أذكرها؛ لكي لا يغتر أحد بها أو ببعضها، ويتوهم أنها من طريق أخرى والأمر على خلافه:\nفأخرجه الطبراني في \" المعجم الكبير \" (٨ ١/ ٢٨٩/ ٠٠ ٦) وفي \" الأوسط \" (٣/ ٢٤٧/ ٢٥٣٠)، والروياني في \" مسنده \" (١/ ١٣٤/ ١٣٨)، والخطيب في \" الموضح \" (٢/ ١٣) وفي \" الأمالي في مسجد دمشق \" (ق ٤/ ٢/ ٢)، والبيهقي في \" السنن \" (٩/ ٢٨٣)، وفي \" شعب الإيمان \" (٥/ ٤٨٣/ ٧٣٣٨)؛ كلهم من طريق النضر بن إسماعيل البجلي عن أبي حمزة الثمالي عن سعيد بن جبير عنه. وقال الطبراني:\n\" تفرد به أبو حمزة الثمالي \".\nقلت: وهو ضعيف جدًا - كما تقدم هناك -.","vol":"14","page":750},{"text":"وقد روي الحديث بنحوه من طريق أهل البيت ﵃ بإسناد أوهى منه، وقد حسنه بعضهم؛ فوجب بيانه، وهو التالي:\n<span data-type=\"title\" id=toc-6847>٦٨٢٩ </span>- (يا فاطمة! قومي فاشهدي أضحيتك، اما إن لك بأول قطرة تقطر من دمها مغفرة لكل ذنب، اما إنه يجاء بها يوم القيامة بلحومها ودمائها سبعين ضعفا حتى توضع في ميزانك. فقال أبو سعيد الخدرى ﵁: يارسول الله! أهذه لآل محمد خاصة - فهم أهل لما خصوا به من خير - أو لآل محمد والناس عامة؟ فقال رسول الله ﷺ: بل هي لآل محمد والناس عامة) .\nموضوع.\nأخرجه عبد بن حميد في \" المنتخب من المسند \" (١/ ١٢٨/ ٧٨)، والبيهقي في \" السنن \" (٩/ ٢٨٣)، والأ صبهاني في \" الترغيب \" (١/ ١٧٥/٣٤٨) من طريق سعيد بن زيد: ثنا عمرو بن خالد عن محمد بن علي عن أبائه\nعن علي بن أبي طالب ﵁ مرفوعًا.\nوقال البيهقي: \" عمرو بن خالد ضعيف) .\nكذا قال، فتساهل معه؛ فإنه مجمع على تركه، فقد كذبه جماعة منهم ابن معين، وقال إسحاق بن راهويه وأبو زرعة:\n\" كان يضع الحديث\". وقال أحمد:\n\" كذاب، يروي عن زيد بن علي عن آبائه أحاديث موضوعة، يكذب \". وقال ابن عدي:","vol":"14","page":751},{"text":"\" عامة ما يرويه موضوعات\".\nإذا عرفت أقوال هؤلاء الأئمة الحفاظ؛ فاعجب من ذاك التساهل قول المنذري عقب الحديث (٢/ ١٠٢/ ٣):\n\" وقد حسّن بعض مشايخنا حديث علي هذا. والله أعلم \"!\nفأقره ولم يرده! بل وأشار إلى تقويته بتصديره إياه تحت حديث أبي سعيد الذي قبله بقوله: \" وعن ... \"!!\n<span data-type=\"title\" id=toc-6848>٦٨٣٠ </span>- (من مات في أحد الحرمين؛ استوجبت شفاعتي، وجاء يوم القيامة من الآمنين) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/ ٢٩٤/ ٤ ٠ ٦١)، والبيهقي في \" الشعب \" (٣/ ٤٩٦/ ٤١٨٠)، وابن الجوزي في \" الموضوعات \" (٢/ ٢١٨) - من طريق ابن شاهين -، من طريق الحسن بن علي الفسوي: ثنا خلف بن عبد الحميد السرخسي: ثنا أبو الصباح عبد الغفور بن سعيد الأنصاري عن أبي هاشم الرماني عن زاذان عن سلمان مرفوعًا. وقال ابن الجوزي:\n\" لا يصح؛ فيه ضعفاء، والمتهم به عبد الغفور، قال يحيى بن معين: ليس بشيء. وقال البخاري: منكر الحديث، تركوه. وقال ابن حبان: كان يضع الحديث على الثقات، لا يحل كتب حديثه إلا على التعجب \". وأما البيهقي فقال عقبه:\n\" عبد الغفور هذا ضعيف، وروي بإسناد آخر أحسن من هذا \".\nثم ساقه من طريق عبد الله بن المؤمل المخزومي عن أبي الزبير عن جابر مرفوعًا","vol":"14","page":752},{"text":"مختصرًا نحوه؛ دون جملة الشفاعة، وقد مضى تخريجه وبيان ضعفه والرد على من حسنه تحت الحديث (٢٨٠٤) .\nفاقتصار البيهقي على تضعيف عبد الغفور هذا - بعد تضعيف الإمام البخاري إياه تضعيفًا شديدًا - مما لا يخفى ما فيه من التساهل! ولهذا خالفه الهيثمي - مع تساهله المعروف -؛ فقال (٢/ ٣١٩):\n\" رواه الطبراني في \" الكبير \"، وفيه عبد الغفور بن سعيد، وهو متروك \".\nقلت: ومن دونه مجهولان؛ خلف بن عبد الحميد السرخسي: قال أحمد:\n\" لا أعرفه \" - كما في \" الميزان \" -.\nوالحسن بن علي الفسوي: من شيوخ الطبراني المستورين غير المشهورين. روى له حديثًا ثانيًا في \" المعجم الأوسط \" (٤/ ٢٥٥/ ٣٤٤٩)، ونسبه (الفسوي) أيضًا، وثالثًا في \" المعجم الصغير \" (٧٠٩ - الروض)، ونسبه (السرخسي) .\nوهكذا أورده الخطيب في \" التاريخ \" (٧/ ٣٧٥ - ٣٧٦)، وساق له حديث الطبراني هذا الثالث، ولم يذكر فيه شيئًا آخر!\nوهنا فائدة وتنبيه لا بد من ذكرهما: لقد كرر ابن حبان الطعن في عبد الغفور هذا في ترجمة (عبد العزيز بن سعيد بن سعد بن عبادة) من \" الثقات \"، فقال (٥/١٢٥):\n\" روى عنه أبو الصباح، واسمه: عبد الغفور بن عبد العزيز الواسطي، عندنا عنه نسخة بهذا الإسناد، وفيها ما لا يصح، البلية فيها من أبي الصباح؛ لأنه كان يخطئ ويتهم \".","vol":"14","page":753},{"text":"وموضع التنبيه هو: أن إيراده لهذه الترجمة في \" ثقاته \" ينافي قوله - في غير ما موضع منه -: \"أن الشيخ إذا لم يرو عنه ثقة؛ فهو مجهول لا يجوز الاحتجاج به\".\nانظر \" الضعيفة \" (٢/ ٣)، وترجمة (عائذ الله الجاشعي) من \" الثقات \" (٢/ ٩٢ ١ - ٩٣ ١)، وقد أخل بقوله هذا - وعليه العلماء - في مئات التراجم، الأمر الذي جعل الحفاظ النقاد لا يعتمدون كثيرًا على توثيقاته، وإن اغتر بها كثيرون، وبخاصة بعض الناشثين في هذا العصر، وترتب بسببه تصحيح الأحاديث الضعيفة. والله المستعان.\nوقد تقدمت بعض الأحاديث من رواية عبد الغفور هذا عن عبد العزيز بن سعيد. فانظر (٦٣ ٦٠، ٦٠٦٤) .\nوروي الحديث بألفاظ أخرى لا يصح: شيء منها، وقد مضى تخريج شيء منها برقم (٨٧ ١ ٢، ٤ ٠ ٢٨)، ومع ذلك قال السيوطي في \" اللآلي \" (٢/ ١٢٩):\n\" والذي أستخير الله فيه الحكم لمتن الحديث بالحسن؛ لكثرة شواهده ... \".\nوهذا من عجائبه وغرائبه؛ فإن الشواهد التي أشار إليها كلها معلولة، وبعضها أشد ضعفًا من بعض، وأحدها ماثل بين عينيك.\nثم أي متن يعني - مع الاختلاف المشار إليه -؛ فإن منها هذا، ونحوه، ومنها:\n\" من مات في طريق مكة؛ لم يعرض ولم يحاسب \"، المتقدم (٢٨٠٤)، وما في معناه؟!\nثم هو بالإضافة إلى ذلك يُكَثّرُ الطرق.. وهي واحدة! غاية ما في الأمر أن الرواة اضطربوا في إسناده؛ بهما فعل في حديث عمر عند الطيالسي (١٢/ ٦٥)","vol":"14","page":754},{"text":"وغيره، مقلدًا في ذلك القاضي السبكي، وقد كشف ذلك في رده عليه العلامة المحقق ابن عبد الهادي في كتابه القيم \" الصارم المنكي في الرد على السبكي \"،\nوهو الحديث السادس منه (ص ٨٦ - ٩١) . فليراجع من شاء التحقيق.\n<span data-type=\"title\" id=toc-6849>٦٨٣١ </span>- (إن الله يمسخ خلقًا كثيرًا في البر والبحر، وإن الرجل ليخلو بشيء من محارم الله فرارًا من الناس، وهو بعين الله، فيقول الله: استهانة بي، وفرارًا من الناس؟ فيمسخه ثم يعيده يوم القيامة في صورة إنسان، يقول: كما بدأكم تعودون، ثم يدخله النار) .\nموضوع.\nأخرجه البخاري في \" الضعفاء \" من طريق عثمان بن مطر عن عبد الغفور عن عبد العزيز بن سعيد عن أبيه [عن جده] مرفوعًا.\nنقلته من \" الميزان \" و\" اللسان \" و\" الدر المنثور \" (٣/ ٧٧ - ٧٨)، والزيادة منه، والسياق من \" اللسان \".","vol":"14","page":755},{"text":"٦٨٣٢ - (من أضحى يومًا محرمًا ملبيًا حتى غربت الشمس؛ غربت بذنوبه كما ولدته أمه) .\nمنكر.\nأخرجه أحمد (٣/ ٣٧٣)، ومن طريقه أبو نعيم في \" الحلية \" (٩/٢٢٩)، وابن ماجه (٢٩٢٥)، والعقيلي في \" الضعفاء \" (٣/ ٣٣٥)، وابن عدي في \" الكامل \" (٥/ ٢٣١)، والبيهقي في \" السنن \" (٥/ ٤٣)،\nوالخطيب في \" الموضح \" (١/ ١٦٠) من طرق عن عاصم بن عمر عن عاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن جابر بن عبد الله مرفوعًا.","vol":"14","page":755},{"text":"أورده العقيلي وابن عدي في ترجمة (عاصم بن عمر)، ورويا عن ابن معين أنه قال:\n\" صاحب حديث: \" من أضحى ... \"، ضعيف ليس بشيء\".\nوعلى تضعيفه العلماء؛ ولذا قال الذهبي في \" المغني \":\n\"ضعفوه \".\nوقد خالفه في إسناده سفيان الثوري، فقال: عن عاصم بن عبيد الله عن عبد الله ابن عامر بن ربيعة عن أبيه مرفوعًا. فجعله من مسند (عامر بن ربيعة) .\nأخرجه البيهقي أيضًا، وأخرجه في \" الشعب \" (٣/ ٤٤٨/ ٤٢٨) من طريق الطبراني عن سفيان وعبد الله بن عمر؛ كلاهما عن عاصم بن عبيد الله به.\nوأخرجه في \" السنن \" (٥/ ٧٠) من طريق آخر عن عبد الله بن عمر عن عاصم ابن عمرعن عاصم بن عبيد الله به. وقال:\n\" إسناد ضعيف \".\nوهو رواية للخطيب (١/ ١٦١) عن عاصم بن عمر، وقال الطبراني:\n\" يعني: المحرم ينكشف للشمس ولا يستظل \".\nقلت: فيترجح مما تقدم أن الحديث حديث عامر بن ربيعة؛ لرواية سفيان الثوري، لكن شيخه (عاصم بن عبيد الله) ضعيف. وقال الذهبي في \" الكاشف \":\n\" ضعفه ابن معين. وقال (خ) وغيره: منكر الحديث\".\nوقد روي عنه بلفظ:","vol":"14","page":756},{"text":"\" ما من رجل يضع ثوبه وهو محرم فتصيبه الشمس حتى تغرب؛ إلا غربت بخطاياه \".\nوهذا مما يؤكد ضعفه ونكارته - كما هو ظاهر -، وقد سبق تخريجه برقم (٥٠١٨)، ونقلت هناك قول الهيثمي:\n\" رواه الطبراني في \" الكبير \"، وفيه عاصم بن عبيد الله، وهو ضعيف \".\nوقد أشار البيهقي في \" السنن \" إلى نكارة الحديث؛ لمخالفته للحديث الصحيح عن أم الحصين قالت:\nحججت مع النبي ﷺ حجة الوداع، فرأيت أسامة وبلالًا ﵄ وأحدهما آخذ بخطام ناقته، والآخر رافع ثوبه يستره من الحر حتى رمى جمرة العقبة. رواه مسلم والبيهقي.\n<span data-type=\"title\" id=toc-6851>٦٨٣٣ </span>- (مَنْ تَوَضَّأَ فَأَسْبَغَ الْوُضُوءَ، ثُمَّ عَمَدَ إِلَى مَسْجِدِ قُبَاءٍ لا يُرِيدُ غَيْرَهُ، وَلَمْ يَحْمِلْهُ عَلَى الْغُدُوِّ إِلا الصَّلاةُ فِي مَسْجِدِ قُبَاءٍ، فَصَلَّى فِيهِ أَرْبَعَ رَكَعَاتٍ يَقْرَأُ فِي كُلِّ رَكْعَةٍ بِأُمِّ الْقُرْآنِ، كَانَ لَهُ مِثْلُ أَجْرِ الْمُعْتَمِرِ إِلَى بَيْتِ اللَّهِ) .\nمنكر بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير\" (١٩/ ١٤٦/٣١٩) من طريق يحيى بن يزيد بن عبد الملك النوفلي عن أبيه عن سعد بن إسحاق بن كعب بن عجرة عن أبيه عن جده مرفوعًا.","vol":"14","page":757},{"text":"قلت: وهذا إسناد ضعيف؛ فيه علل ثلاث:\nالأولى: إسحاق بن كعب هذا: مجهول، لا يعرف إلا برواية ابنه سعد - كما في \" تاريخ البخاري \" و\" الجرح \" -، ومع ذلك ذكره أبن حبان في \" الثقات \" (٤/٢٢) من رواية سعد!\nالثانية: يزيد بن عبد الملك النوفلي، وهو: مجمع على ضعفه كما قال الذهبي في \"المغني \".. تبعًا لابن عبد البر، وقد نوقش، ولكنه ضعيف بلا ريب؛ بل قال البخاري:\n\" أحاديثه شبه لا شيء \"، وضعفه جدًا. وقال أبو حاتم:\n\" ضعيف الحديث منكر الحديث جدًا \". وقال النسائي:\n\"متروك الحديث \".\nوجزم الحافظ في \" التقريب \" بأنه ضعيف. وبه أعله الهيثمي (٤/ ١١)، وخفيت عليه العلة الأولى والآتية.\nالثالثة: يحيى بن يزيد النوفلي هذا: قال ابن أبي حاتم (٤/ ٢/ ١٩٨/٧٢٧):\n\" سألت أبي عنه؛ فقال: منكر الحديث، لا أدري منه أو من أبيه، لا نرى في حديثه حديثًا مستقيمًا \".\nوالحديث قد صح مختصرًا، وبدون ذكر الأربع ركعات، رواه جمع من حديث سهل بن حنيف، وهو مخرج في \" الصحيحة \" برقم (٣٤٤٦)، وتحته رواية عنه بلفظ الأربع؛ ولكنها منكرة واهية.","vol":"14","page":758},{"text":"وقال المنذري في \" الترغيب \" (٢/ ١٣٩/ ١٩) تحت حديث الترجمة:\n\" رواه الطبراني في \" الكبير \"، وهذه الزيادة في الحديث منكرة \".\n<span data-type=\"title\" id=toc-6852>٦٨٣٤ </span>- (من أرسل بنفقته في سبيل الله، وأقام في بيته؛ فله بكل درهم سبع مئة درهم. ومن غزا بنفسه في سبيل الله، وأنفق في وجه الله، فله بكل درهم سبع مئة ألف درهم، ثم تلا هذه الأية: ﴿والله يضاعف لمن يشاء﴾) .\nمنكر.\nأخرجه ابن ماجه (٢/ ٩٢٢/ ٢٧٦١)، وابن أبي حاتم في \" التفسير \" (١/ ٢٠٢/ ٢ -٢٠٣/ ١) بسند واحد عن ابن أبي فديك عن الخليل بن عبد الله عن الحسن عن علي بن أبي طالب وأبي الدرداء وأبي هريرة وأبي أمامة\nالباهلي وعبد الله بن عمر وعبد الله بن عمرو وجابر بن عبد الله وعمران بن الحصين؛ كلهم يحدث عن رسول الله ﷺ أنه قال: ... فذكره. ولم يذكو ابن أبي حاتم من هؤلاء الصحابة غير عمران بن الحصين.\nقلت: وهذا إسناد ضعيف؛ الحسن - هو: البصري، وهو -: مدلس، وقد عتعنه. لكن الآفة من الخليل بن عبد الله، فإنه مجهول لا يعرف، وقد أشار إلى هذا المنذري في \" الترغيب \" (٢/ ١٥٧/ ٣) بقوله فيه:\n\"لا يحضرني فيه جرح ولا عدالة \".\nوصرح بذلك الحافظ الذهبي بقوله في \" الميزان \":\n\" لا يعرف، ما روى عنه سوى ابن أبي فديك،. ونقل الحافظ في \" التهذيب \"","vol":"14","page":759},{"text":"عن الدارقطني أنه قال:\n\" مجهول \". وتبناه في \" التقريب \".\nوكذلك قال البيهقي في حديث آخر يأتي بعده. ثم قال الحافظ:\n\" قرأت بخط ابن عبد الهادي أنه قال: هذا حديث منكر. والخليل بن عبد الله؛ لا يعرف \". ثم قال المنذري:\n\" رواه ابن أبي حاتم عن الحسن عن عمران فقط، والحسن لم يسمع من عمران، ولا من ابن عمرو. وقال الحاكم: أكثر مشايخنا على أن الحسن سمع من عمران. انتهى. والجمهور على أنه لم يسمع من أبي هريرة أيضًا، وقد سمع من غيرهم. والله أعلم \".\nوأقول: ليس الآن مجال تحقيق القول فيمن سمع الحسن من الصحابة؛ فهذا مجاله كتب التراجم. لكن الذي ينبغي أن يكون في البال: أن الحسن البصري - مع جلالة قدره - معروف بالتدليس؛ فلا بد له من التصريح بالتحديث عمن سمع منهم حتى يكون متصلًا، والواقع هنا خلافه - كما رأيت -.\nعلى أن الراوي عنه (الخليل بن عبد الله) هو الآفة الذي جمع هذا الحشد من الصحابة، وزعم أن الحسن رواه عنهم! فهو منكر متنًا وسندًا، وإلى الأول أشار الحافظ ابن كثير في \" تفسيره \"، فقال (١/ ٣١٧) - وقد عزاه لابن أبي حاتم فقط -:\n\" وهذا حديث غريب \".\nوقد وهم في إسناد هذا الحديت حافظ متقدم، وجهلة متأخرون.","vol":"14","page":760},{"text":"أما الأول: فقد جاء في حاشية \" تهذيب الكمال \" للحافظ المزي أنه تعقب صا حب \" الكمال \" بقوله:\n\" كان في الأصل: الخليل بن عبد الله، روى عن [علي، و] (١) أبي الدرداء، وأبي هريرة، و... و... وعمران بن حصين، روى عنه ابن أبي فديك. وهذا تخليط فاحش؛ لم يدرك ابن أبي فديك أحدًا من أصحاب هؤلاء \".\nقلت: لقد تحامل المزي ﵀ على صاحب \" الكمال \"؛ فإن مثل هذا الخطأ لا يكاد ينجو منه أحد، ومن الظاهرأنه سقط من قلمه عند جمعه لمادة ترجمة (الخليل) ذكر الحسن البصري بينه وبين أولئك الصحابة؛ ولذلك تلطف الحافظ العسقلاني في توهيمه؛ فلم يزد على قوله: \" وهذا خطأ \".\nوأما الجهلة المتأخرون: فهم الذين يستحقون أن يوصف عملهم بأنه: (تخليط فاحش)؛ فقد أفسدوا بجهلهم البالغ إسناد حديث ابن ماجه المذكور في \" الترغيب \" على الصواب هكذا:\n\" وعن الحسن، عن علي بن أبي طالب وأبي الدرداء ... \" إلخ؛ فجعلوه هم هكذا:\n\" وعن الحسن بن علي بن أبي طالب، وأبي الدرداء ... \" إلخ؛ فحرفوا (عن علي) إلى: (ابن علي) !! فأسقطوا راويًا، وأدخلوا آخر لا أصل له فيه إا\nوان من بالغ جهلهم وتظاهرهم بالتحقيق أنهم علقوا على الهامش فقالوا:\n\"في (أ): عن \".\n_________\n(١) سقط من الحاشية، واستدركته من \" تهذيب التهذيب \".","vol":"14","page":761},{"text":"فهمشوا هذا الصواب، وأصّلوا الخطأ!!\nومن تعالمهم وتظاهرهم بالعلم أنهم عزوا الحديث إلى ابن ماجه برقمه المتقدم مني؛ دون أن يرجعوا إلى ابن ماجه ليصححوا ما قد يكون من خطأ في \" الترغيب \" تأليفيّ أو طبعيّ، وهذه عادتهم الغالبة! لا يرجعون إلى الأصول، إلا لأخذ الأرقام وتزيين تعليقاتهم بها، شنشنة تعرفها من أخزم. فلو أنهم فعلوا، ورجعوا إلى ابن ماجه؛ لما أفسدوا الرواية، ولستروا جهلهم بالرجال وتراجمهم، ولاستدركوا اسم (عبد الله بن عمر) الذي سقط من مطبوعتهم!\nولكن إذا كانوا لم يرجعوا إلى الأصل؛ فكان يكفيهم ردعًا لهم عن الإفساد المذكور قول المنذري عقب الحديث:\n\" ورواه ابن أبي حاتم عن الحسن عن عمران ... \" إلى آخر كلامه الذي حكى فيه اختلاف العلماء في سماع الحسن من بعض الصحابة.\nنعم؛ لقد كان كافيًا لردعهم عنه لو كانوا يقرؤون ولهم قلوب [بها] يفقهون؛ ﴿فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور﴾ .\n<span data-type=\"title\" id=toc-6853>٦٨٣٥ </span>- (من بلغ الغازي إلى أهله، أو كتاب أهله إليه، كان له بكل حرف فيه عتق رقبة، وأعطاه الله كتابه بيمينه، وكتب له براءة من النار) .\nمنكر جدًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٤/ ٣٥ - ٣٦/ ٤٢٧٩) من طريق الحاكم في \"التاريخ \" بإسناده عن إسماعيل بن أبي فديك عن الخليل ابن عبد الله عن مكحول عن عبد الرحمن بن غنم عن معاذ بن جبل مرفوعًا.\nوقال البيهقي:","vol":"14","page":762},{"text":"\" والخليل بن عبد الله مجهول، ومل الحديث منكر. والله أعلم \".\nقلت: واستدركه السيوطي على \" موضوعات \" ابن الجوزي؛ فأورده في \" ذيل الأحاديث الموضوعة\" (ص ١٢٥) من طريق \"تاريخ الحاكم\"، ونقل كلام البيهقي المذكور، وأقره.\nوتعقبه ابن عراق في \" تنزيه الشريعة \" بقوله (٢/ ١٨٤):\n\"قلت: لا يلزم من كون الحديث منكرًا أن يكون موضوعًا، والشيخ جلال الدين نفسه (يعني: السيوطي) قد اعترض على ابن الجوزي مرارًا بأن الحديث عند البيهقي، وأن البيهقي لم يخرج في كتبه حديثًا يعلمه موضوعًا، فكيف يدخل هذا الحديث في \" الموضوعات \"؟! والله أعلم \".\nقلت: في هذا التعقب نظر من وجوه:\nأولًا: ما ذكره من عدم اللزوم صحيح؛ إذا وقف الناقد في نقده عند ضعف السند أو الراوي فيه، وليس هذا من شأن العلماء والحفاظ والأئمة النقاد؛ كالإمام البخاري وأبي حاتم وابن حبان، والذهبي وابن عبد الهادي وابن القيم وشيخهما ابن تيمية والعسقلاني وغيرهم، فإنهم ينظرون إلى المتن أيضًا، ويحكمون عليه بالوضع، ولو لم يكن فيه كذاب أو وضاع؛ لمخالفته للشرع أو العقل، أو للواقع، أو لسماجة لفظية فيه، أو مبالغة ظاهرة، ونحو ذلك مما يلحظه أمثال الأئمة المذكورين، وحديثنا اليوم من هذا القبيل؛ فإن قوله فيه:\n\" ... فإن له بكل حرف فيه عتق رقبة \".\nفيه مبالغة ممجوجة باطلة ظاهرة؛ فإن القرآن كلام الله إذا قرأه المسلم - وليس","vol":"14","page":763},{"text":"كتبه -؛ له بكل حرف [عشر] حسنات، فكيف يكون لمن بلغ كتاب الغازي إلى أهله له بكل حرف فيه عتق رقبة؟! سبحانك هذا بهتان عظيم!\nثانيًا: قوله: \" والشيخ (السيوطي) قد اعترض على ابن الجوزي ... \" إلخ.\nفأقول: هذا صحيح؛ ولكن لا حجة فيه؛ لأن السيوطي ﵀ متساهل في نقد الأحاديت، وكتابه \" الجامع الصغير \" الذي زعم في مقدمته أنه صانه مما تفرد به كذاب أو وضاع! قد اغتص بالأحاديث الموضوعة - كما تراه جليًا في كتابي \" ضعيف الجامع الصغير \" -، ومن أسباب ذلك وقوفه في النقد عند السند فقط - كما سبق -، وهو الذي يسميه اليوم بعضهم بالنقد الخارجي؛ وان كان أحيانًا تتفتح قريحته؛ فيسلك سبيل الأئمة قينتقد المتن أيضًا، وهو النقد الداخلي عند ذاك البعض - كما تراه فعل في حديثنا هذا؛ فأصاب -.\nثالثًا: قوله: \" ... وأن البيهقي لم يخرج في كتبه حديثًا يعلمه موضوعًا ... \".\nقلت: نعم؛ هذا واجب كل عالم، ولكن الاجتهاد قد يختلف؛ فكما أنهم يختلفون أحيانًا في التصحيح والتضعيف، فكذلك قد يختلفون في الحديث هل هو موضوع أو ضعيف؟ والله ﷿ يقول: ﴿ولكل وجهة هو موليها فاستبقوا الخيرات﴾ .\nمن أجل ذلك يجب على أهل العلم أن لا يقلد بعضهم بعضًا، وأن يتسابقوا إلى معرفة الخير والعمل به، وقد تبين لي بتتبعي لنقد البيهقي للأحاديث وأسانيدها ورجالها أنه متساهل، وضنين جدًا بإعطائها حقها من النقد، فما أتذكر\nأنه قال في حديث ما: (إنه موضوع)، أو في راويه: (إنه كذاب أو وضاع)، وقد راجعت من أجل ألتثبت من هذا الذي ذكرت المجلد الأول من كتابي \" سلسلة","vol":"14","page":764},{"text":"الأحاديث الضعيفة \"، وتتبعت فيه كل الأحاديث التي كان البيهقي من رواتها، وحكم عليها الأئمة الحفاظ بالوضع والبطل؛ فلم أجد فيها ولا حديثًا واحدًا شاركهم في حكمهم المشار إليه، أو في اتهام رواتها بالوضع! أو أن يقول في\nأحدهم: (كذاب)، ولو أطلقه مثل البخاري عليه.\nوإاليك الآن الإشارة إلى تلك الأحاديث الموضوعة التي خالف البيهقي الأئمة فيها مكتفيًا بذكر أرقامها حتى لا يطول البحث، فمن شاء التثبت؛ راجعها في المجلد المذكور أنفًا:\n(٢٥، ٤٧، ٧٠، ٨٩، ٩٥، ١٠٦، ١٠٨، ١١٥، ١٤٥، ١٤٨، ١٥٠، ١٦٠، ١٦٤، ١٧٠، ١٧٨، ٢٠٢، ٢٠٣، ٢٢٦، ٢٣١ (وهذا مما أقر السيوطي ابن الجوزي على وضعه، مع أنه ليس فيه متهم!)، ٢٤٠، ٢٥٨،٢٥٧،٢٤١، ٣٢٣،٣٢١، ٣٤١، ٣٧٠، ٣٧٥، ٣٨٠، ٣٨١، ٣٨٨، ٤٣٩، ٤٧٦، ٤٨٩) .\nوبعضه هذه الأحاديث مما سكت عنها البيهقي، ولم يشرالى ضعفها مطلقًا! كالحديث (٩٠) وغيره.\nوبعضها قد تكلم عليها أو على رواتها، بتضعيف ليّن تارة، وبتضعيف شديد تارة، وكل ذلك مما ينافي البيان والتصريح بالحكم على الحديث بالوضع.\nمثال الأول: الحديث (٢٥)، وهو في توسل آدم بالنبي صلى الله عليهما وسلم، فقال في أحد رواته:\n\"ضعيف \".\nمع أن شيخه الحاكم - وهو أشهر منه في المتساهل - قال فيه:","vol":"14","page":765},{"text":"\" روى أحاديث موضوعة، والحمل فيها عليه \"! ولذلك قال الذهبي في الحديث:\n\" باطل موضوع \" - كما تراه مبسوطًا هناك -.\nوأكثر الأحاديث المشار إليها من هذا القبيل.\nومثال تضعيفه الشديد - دون الحكم على الحديث بالوضع - الحديث (٣٨١):\n\" ليس من أخلاق المؤمن الملق؛ إلا في طلب العلم\". فقال في راوييه:\n\" الحسن بن دينار ضعيف بمرة، وكذلك خصيب بن جحدر \".\nمع أن البخاري قال في (الخصيب) هذا:\n\" كذاب \".\nو(الحسن بن دينار): كذبه أحمد ويحيى وأبو حاتم وغيرهم - كما تراه أيضًا مبينًا هناك -.\nومما تقدم يتبين للناظر البصير سقوط تعقب ابن عراق للسيوطي في حكمه على الحديث بالوضع، لأنه تعقب قاثم على تقليد السيوطي للبيهقي في أحكامه الخالفة لأحكام ابن الجوزي، والتقليد ليس علمًا، ولا سيما وقد أثبث بالأمثلة المتقدمة تساهل البيهقي، فلا يجوز الاعتماد عليه في الرد على من استقل في النظر، وسلك سبيل ابن الجوزي وغيره في نقد المتن أيضًا فأصاب، لأنها سبيل الحفاظ النقاد - كما تقدم -.\nوما لنا نذهب بعيدًا، فهذا مثال جديد لنقد أحد الحفاظ متن هذا الحديث، وبإسناد آخر رجاله كلهم ثقات لا مغمز فيهم، ألا وهو: أبو حاتم الرازي، فقد قال","vol":"14","page":766},{"text":"ابنه في \" العلل \" (١/ ٣٢٧/ ٩٧٥):\n\" سألت أبي عن حديث رواه موسى بن أيوب عن الجراح بن مليح عن أرطاة ابن المنذر عن عبادة بن نسيّ عن ابن غنم عن معاذ بن جبل مرفوعًا؟\nقال أبي: هذا يشبه الموضوع، يشبه حديث محمد بن سعيد الأردني أخذه عنه، يشبه أنه وقع إليه، وأرطاة لم يسمع من عبادة بن نسيّ شيئًا \".\nقلت: والشاهد من هذا واضح إن شاء الله تعالى؛ فإنه رغم أن الاسناد المذكور رجاله ثقات - كما ذكرت آنفًا - وكلهم شاميون؛ فإن أبا حاتم نظر في متنه وقال: \"يشبه الموضوع \". ثم إنه لما لم يجد في رجاله قدحًا، قال:\n\" يشبه حديث محمد بن سعيد الأردنيّ \".\nوهو الشامي الوضاع المصلوب في الزندقة - كما هو معروف في كتب الرجال -؛ وإنما اتهمه به؛ لأن مثل هذا المتن لا يرويه إلا أمثاله من الوضاعين، وساعده على ذلك أنه يعلم [أنه] روى عن عبادة بن نسي. وانضم إلى ذلك الانقطاع - الذي أشار إليه - بين أرطاة وعبادة (١)، فناسب أن يقول:\n(إن أرطاة أخذه منه) . ولكنه لم يجزم بذلك فقال:\n\" يشبه أنه وقع إليه \".\nهذا ما فهمته من كلامه، وهو من دقائق نقده الذي لا يستطيع أن ينهض به إلا من كان مثله من كبار الحفاظ النقاد.\n_________\n(١) ونقله الحافظ ابن حجر في \" التهذيب \" عنه وأقره. وهو من الفوائد التي فاتت على المعلقين على \" تهذيب الكمال \" للمزي فلم يستدركوها.","vol":"14","page":767},{"text":"ذلك؛ وقد كنت نبهت منذ القديم على خطأ القول أن البيهقي لا يورد في كتابه \" الشعب \" ما كان موضوعًا، في غير ما موضع؛ كالجلد الأول من هذه \" السلسلة \"، (ص ٥٦٠ - الطبعة الجديدة) وفي غيره كثير، وبينت فيها أن البيهقي من المتساهلين، وكلما ازددت علمًا واطلاعًا على كلامه على الأحاديث؛ ازددت يقينًا بذلك، مع الاعتراف بسعة حفظه وعلمه، وأنه خير من شيخه الحاكم في مجال النقد بكثير.\nلان من الآثار السيئة للتساهل المذكور، وعدم إعطاء الحديث أو راويه حقه من النقد الصحيح؛ أنه قد لا يتيسر لبعض الباحثين الوقوف على إسناد الحديث الذي تساهل بعض المتقدمين في نقده فضعفه، وهو شديد الضعف أو موضوع، فيعتمد الباحث على تضعيفه، ويستشهد به لحديث آخر ضعيف ويقويه! وهذا ما وقع للشيخ المباركفوري ﵀؛ فقوى حديث أبي رافع في الأذان في أذن المولود بحديث أم الصبيان، وهو موضوع مخرج برقم (٣٢١)، وعذره أنه اعتمد في أنه ضعيف على حكم البيهقي، ولم يتيسر له الوقوف على إسناده، وهذا مما لا ينجو منه أحد من كبار الحفاظ فضلًا عن أمثالنا من المتأخرين، فوقع في الخطأ الشنيع، وهو تقوية الضعيف بالموضوع الذي لا يجوز باتفاق العلماء!\nوقد وقع لي مثله؛ فقد كنت قويت أيضًا في \" الإرواء \" (٤/ ٤٠٠ - ٤٠١) حديث أبي رافع بحديث آخر اغترارًا أو ثقة بتضعيف البيهقي اياه، لأني لم أكن يومئذ قد اطلعت على إسناده، فلما وقفت عليه؛ وجدت فيه (محمد بن يونس الكديمي) الكذاب! وغيره! فتراجعت عن التقوية، وبادرت إلى بيان هذه الحقيقة بتخريج الحديث، والكشف عن تساهل البيهقي فيما سبق من هذه \" السلسلة \" برقم (٦١٢١) . والله المستعان.","vol":"14","page":768},{"text":"ويبدو أن المعلق على \" مسند أبي يعلى \" قد وقع في مثل ما كنت وقعت فيه، فقوّى الحديث بالحديت الآخر المشار إليه، ولا أستبعد أن يكون تلقى ذلك من \" الإرواء \" أو \" الضعيفة \" (٣٢١)؛ فإنه كثير الاستفادة من كتبي مثل كثير من المؤلفين أو الكاتبين في العصر الحاضر، ولكن دون حمد أو شكر!\n<span data-type=\"title\" id=toc-6854>٦٨٣٦ </span>- (الْخَيْلُ فِي نَوَاصِيهَا الْخَيْرُ مَعْقُودٌ أَبَدًا إِلَى يَوْمِ الْقِيَامَةِ فَمَنْ رَبَطَهَا عُدَّةً فِي سَبِيلِ اللَّهِ وَأَنْفَقَ عَلَيْهَا احْتِسَابًا فِي سَبِيلِ اللَّهِ فَإِنَّ شِبَعَهَا وَجُوعَهَا وَرِيَّهَا وَظَمَأَهَا وَأَرْوَاثَهَا وَأَبْوَالَهَا فَلَاحٌ فِي مَوَازِينِهِ يَوْمَ الْقِيَامَةِ وَمَنْ رَبَطَهَا رِيَاءً وَسُمْعَةً وَفَرَحًا وَمَرَحًا فَإِنَّ شِبَعَهَا وَجُوعَهَا وَرِيَّهَا وَظَمَأَهَا وَأَرْوَاثَهَا وَأَبْوَالَهَا خُسْرَانٌ فِي مَوَازِينِهِ يَوْمَ الْقِيَامَةِ) .\nضعيف بهذا التمام.\nأخرجه أحمد (٦/ ٤٥٥): ثنا أبو النضر: ثنا عبد الحميد: حدثني شهر بن حوشب قال: حدثتني أسماء بنت يزيد: أن رسول الله ﷺ قال: ... فذ كره.\nقلت: وهذا إسناد ضعيف؛ للكلام المعروف في (شهر بن حوشب)، وهو ممن اختلفت فيه أقوال الحفاظ المتقدمين منهم والمتأخرين، وغاية ما قيل في حديثه أنه حسن؛ وذلك يعني: أن في حفظه ضعفًا، وذلك مما صرح به مَن جرحه - كأبي حاتم وابن عدي وغيرهما -، وهو الراجح الذي دل عليه تتبع أحاديثه؛ فإنه في كثير منها يظهر ضعف حفظه ومخالفته لأحاديث الثقات مثل هذا الحديث - كما سأبينه إن شاء الله تعالى -، وهو الذي انتهى إليه الحافظ فقال في \" التقريب \":\n\" صدوق، كثير الإرسال والأوهام \".","vol":"14","page":769},{"text":"و(أبو النضر) شيخ أحمد - هو: هاشم بن القاسم بن مسلم البغدادي، وهو -:\nثقة ثبت من رجال الشيخين - كما قال الحافظ -.\nولأحمد فيه شيخ آخر، فقال «٦/ ٤٥٨): ثنا وكيع: ثنا عبد الحميد ... فذكره بإسناده مختصرًا بلفظ:\n\" من ارتبط فرسًا في سبيل الله، وأنفق عليه احتسابًا؛ كان شبعه وجوعه وريه وظمأه وبوله وروثه في ميزانه يوم القيامة. ومن ارتبط فرسًا رياءً وسمعة؛ كان ذلك خسرانًا في ميزانه يوم القيامة \".\nوعن هذا الشيخ أخرجه ابن أبي شيبة أيضًا في \" المصنف \" (١٢/ ٤٨٢/١٥٣٣٩) .\nقلت: ووكيع - هو: ابن الجراح الرؤاسي، وهو -: ثقة حافظ من رجال الستة؛ فالاختلاف الظاهر في نص الحديث، ليس منه وأبي النضر، ولا من شيخهما (عبد الحميد بن بهرام)، وإنما هو من (شهر) نفسه؛ فقد أثنى أحمد على حفظ (عبد الحميد) لأحاديث (شهر)، فقد روى ابن عدي في \" الكامل \" (٤/ ٣٨) عن أحمد أنه قال:\n\" عبد الحميد بن بهرام: أحاديثه متقاربة هي حديث شهر، وكان يحفظها كأنه يقرأ سورة من القرآن، وإنما هي سبعون حديثًا، وهي طوال، وفيها حروف ينبغي أن تضبط، لكن يقطعونها \".\nلكن ابن عدي ختم ترجمة (شهر) - بعد أن ساق له أحاديث - بقوله:\n\"وله أحاديث غير ما ذكرت، وبروي عنه عبد الحميد بن بهرام أحاديث","vol":"14","page":770},{"text":"غيرها، وعامة ما يرويه هو وغيره من الحديث فيه من الإنكار ما فيه، و(شهر) ليس بالقوي في الحديث، وهو ممن لا يحتج بحديثه ولا يتدين به\".\nقلت: وحديثه هذا يصلح شاهدًا قويًا لما ذكره ابن عدي من الإنكار؛ فإن الحديث قد جاء من حديث أبي هريرة في \" الصحيحين \" وغيرهما بأتم من هذا، وليس فيه كثير من الألفاظ التي في حديث (شهر)، وأنكرها عندي (الجوع) و(الظمأ)، ولذلك اعتبرت قول المنذري عقب الحديث في \" الترغيب \" (٢/١٦٠/٣):\n\"رواه أحمد بإسناد حسن \".\nغير حسن! ولذا لم يوافقه الهيثمي، مع أنه في الغالب لا يخرج عن قوله - كما تبين لي بالتتبع -، وتقدمت نماذج كثيرة على ذلك؛ بل إنه قد خالفه صراحة، فقال عقب الحديث (٥/ ٢٦١):\n\"رواه أحمد، وفيه شهر، وهو ضعيف \".\nهذا مع أنه في كثيرمن الأحيان يحسن حديثه؛ كما لا يخفى على من يتتبع كلامه على أحاديث، في هذه \" السلسلة \" وغيرها.\nولذلك فلم يحسن المعلقون الثلاثة في تقليدهم المنذري في التحسين، وزادوا على ذلك أنه وقع في تخريجهم بتر وتخليط، يليق بما يدعونه من التحقيق، فقالوا (٢/٢١٩):\n\" حسن، رواه أحمد (٦/ ٤٥٥)، وقال الهيثمي في مجمع الزوائد (٥/٢٦١): رواه أحمد وفيه شهر. قال أحمد: روى عن أسماء بنت يزيد أحاديث","vol":"14","page":771},{"text":"حسانًا. ميزان الاعتدال (٢/ ٢٨٣) \".\nقلت: فبتروا من كلام الهيثمي قوله: \" وهو ضعيف \"! وأحلوا محله - وخلطوا بكلامه - ما نقلوه عن \" الميزان \"! ونتج من ذلك أنهم نسبوا إلى الهيثمي التحسين! وهذا كذب ظاهر؛ فإن كان هذا منهم عن عمد وقصد؛ فهي خيانة علمية جلية؛ وإن كان بدون قصد؛ فهو دليل على أن دعواهم أنهم من أهل التحقيق ليس بصحيح. والله المستعان.\n<span data-type=\"title\" id=toc-6855>٦٨٣٧ </span>- (نعمَ لهو المؤمن الرمي، ومن تعلم الرمي ثم تركه؛ فقد عصاني) .\nمنكر.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/ ١٢١) من طريق ابراهيم ابن سلام: ثنا ابن وهب عن عمرو بن الحارث عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رجاله ثقات رجال الشيخين؛ غير ابراهيم بن سلام، والظاهر أنه الراوي عن عبد المجيد بن عبد العزيز الدراوردي وابن عيينة المترجم في \" اللسان \"؛ فإنهما من طبقة شيخه هنا (ابن وهب)، وقد قال فيه أبو أحمد الحاكم:\n\" ربما روى ما لا أصل له \". وقال الدارقطني:\n\"ضعيف \".\nقلت: فهو الذي ركب هذا الإسناد الصحيح، على هذا الحديث المنكر. والله ﷾ أعلم.","vol":"14","page":772},{"text":"والشطر الثاني من الحديث قد رواه غيره بإسناد آخر لابن وهب؛ فقال ابن ماجه (٢٨١٤): حدثنا حرملة بن يحيى المصري: أنبأ عبد الله بن وهب:\nأخبرني ابن لهيعة عن عثمان بن نعيم الرعيني عن المغيرة بن نهيك: أنه سمع عقبة بن عامرمرفوعًا بلفظ:\n\" من تعلم الرمي ثم تركه؛ فقد عصاني \".\nوحرملة بن يحيى: ثقة من رجال مسلم.\nوقد توبع؛ فقال الروياني في \" مسنده \" (١/ ٩٦ ١/ ٢٦٢): نا أحمد: نا عمي: حدثني ابن لهيعة به.\nوأحمد هذا - هو: ابن عبد الرحمن بن وهب بن مسلم المصري، وهو -: ثقة من شيوخ مسلم.\nوعمه هو: (عبد الله بن وهب) .\nقلت: فهذا هو المحفوظ عن ابن وهب؛ ليس فيه الشطر الأول، وهو مما يوهن رواية (إبراهيم بن سلام) إياه عنه، ويؤكد نكارته، وهذا لا يعني أن إسناد هذا الحفوظ صحيح. كلا؛ فإن المغيرة بن نهيك والراوي عنه مجهولان.\nلكن الشطر الثاني قد صح من طريق آخر عن عقبة بلفظ:\n\" ... فليس منا، أو قد عصى\".\nرواه مسلم وغيره هكذا على الشك، ولم يذكر بعضهم: \" أو عصى\". ولعله أرجح، وقد خرجته في \" الصحيحة \" (٣٤٤٨) .","vol":"14","page":773},{"text":"ثم ان حديث الترجمة قد أورده السيوطي في \" الجامع الكبير \" (٢/ ٨٥٥) من رواية أبي نعيم عن ابن عمرو. هكذا وقع فيه (عمرو)، وهو خطأ من الناسخ، وما قبله خطأ من المؤلف؛ لأنه أطلق العزو ولم يقيده بـ \" أخبار أصبهان \"!\nوعزاه في \" الدر المنثور \" (٣/ ١٩٣) للقراب عن ابن عمر ﵄ به؛ إلا أنه قال:\n\" ومن ترك الرمي بعدما علمه؛ فهو نعمة تركها \".\nوهو بهذا اللفظ روي عن عقبة من طريق آخر.. فيه اضطراب وجهالة، وقد بينت ذلك في \" ضعيف أبي داود \" (٤٣٢) .\n(فائدة): القراب هذا هو: أبو يعقوب إسحاق بن اسحاق بن ابراهيم السرخسي ثم الهروي الحافظ، ترجمه الحافظ الذهبي في \" السير \" (١٧/ ٥٧٠ - ٥٧٢)، ونعته بـ: \"الشيخ الإمام الحافظ الكبير المصنف ... \"، ثم قال:\n\"وكان ممن يرجع إليه في العلل، والجرح والتعديل، مات سنة (٤٢٩) وقع لنا كتاب \" الرمي \" له\".\nقلت: وقد عزا السيوطي إليه أحاديث أخرى في فضل الرمي، وسكت عنها كغالب عادته؛ فلا أدري أهو في ذلك تابع لمؤلفه، أم هو حذف كلامه عليها؟ وهذا مما أستبعده. والله أعلم.\nوبهذه المناسبة أقول:\nلقد وقفت على حديث غريب منكر في فضل الرمي، سكت عنه البيهقي،","vol":"14","page":774},{"text":"فرأيت تخريجه وبيان علله؛ وهو التالي:\n<span data-type=\"title\" id=toc-6856>٦٨٣٨ </span>- (وجبت محبتى على من سعى بين الغرضين بقوسي لا بقوس كسرى) .\nمنكر.\nأخرجه البيهقي في \" السنن \" (١٠/ ١٥) من طريق محمد بن محمد بن سليمان الباغندي: ثنا عبد الله بن معبد الحراني: ثنا ابن لهيعة عن أبي الزبير عن جابر مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ مسلسل بالعلل:\nأولًا: عنعنة أبي الزبير؛ فإنه مدلس.\nثانيًا: ابن لهيعة: ضعيف سيئ الحفظ.\nثالثًا: عبد الله بن معبد الحراني: لم أجد له ترجمة.\nرابعًا: الباغندي: حافظ مشهور؛ ولكنهم طعنوا فيه، فقال الذهبي في \" الميزان \":\n\" كان مدلسًا، وفيه شيء. قال ابن عدي: أرجو أنه كان لا يتعمد الكذب \".\nقلت: ونص كلام ابن عدي في \" الكامل \" (٦/ ٣٠٠):\n\" وللباغندي أشياء أنكرت عليه من الأحاديث، وكان مدلسًا؛ يدلس على ألوان، وأرجو أنه لا يتعمد الكذب \".\nقلت: ومن تلك الألوان ما بينه الدارقطني بقوله:\n\" مخلط، مدلس؛ يكتب عن بعض أصحابه، ثم يسقط بينه وبين شيخه","vol":"14","page":775},{"text":"ثلاثة، وهو كثير الخطأ. ﵀ \".\n<span data-type=\"title\" id=toc-6857>٦٨٣٩ </span>- (سيكون في آخر الزمان أمراة جورة، فمن خاف سيوفهم، وسهمهم، وسوطهم؛ فلا يأمر بالمعروف، ولا ينه عن المنكر) .\nباطل موضوع.\nأخرجه الخطيب في \" تلخيص المتشابه \" (١/ ٥٣٣) من طريق إسماعيل بن يحيى عن سعيد عن القاسم بن عبد الرحمن عن سعيد بن المسيب قال: حدثني زيد بن ثابت مرفوعًا.\nقلت: وهذا موضوع؛ من أباطيل (إسماعيل بن يحيى) - وهو: التيمي -، كذاب وضاع، وقد مضى له من موضوعاته الشيء الكثير، وقد قال ابن عدي في آخر ترجمته (١/ ٣٠٨):\n\" وله أحاديث غير ما ذكرت، وعامة ما يرويه من الحديث بواطيل؛ عن الثقات وعن الضعفاء \".","vol":"14","page":776},{"text":"٦٨٤٠ - (لا تضربوا إماءكم على كسر إنائكم؛ فإن لها آجالًا كآجال الناس) .\nمنكر.\nذكره ابن حبان في \" الضعفاء \" (١/ ٣٢٧) معلقًا، ومن طريقه ابن الجوزي في \" العلل \" (٢/ ٢٦٥/ ٢٥٦ ١) وقال: روى سعيد بن هبيرة العامري عن حماد بن سلمة عن ثابت عن أنس مرفوعًا. وقال ابن الجوزي:\n\"حديث لا يصح. قال ابن حبان: سعيد بن هبيرة يحدث بالموضوعات عن الثقات، لا يحل الاحتجاج به بحال \".","vol":"14","page":776},{"text":"قلت: وأورده ابن طاهر المقدسي في \" تذكرة الموضوعات \" (ص ١٠٦) وقال:\n\" فيه سعيد المروزي، كان يتهم بالوضع \".\nولما نقل الذهبي في \" الميزان \" كلام ابن حبان مع الحديث؛ أقره.\nوتبعه الحافظ في \" اللسان \"، وذكر أن أبا حاتم قال:\n\" ليس بالقوي، روى أحاديث أنكرها أهل العلم\". وفي \" المغني \" للذهبي:\n\"اتهمه ابن حبان وابن عدي \".\nولم أر له ترجمة في \" كامل \" ابن عدي؛ فلينظر.\nهذا؛ وقد كنت خرجت الحديث قديمًا في المجلد الثاني من هذه \" السلسلة \" برقم (٩٣٨) من رواية أبي نعيم بإسناد آخر عن كعب بن عجرة، ضعفته بعلل أربع ذكرتها. تبين لي الآن - بعد أن وقفت على مصدر جديد للحديث - أن العلة القادحة هي من راو آخر ...، وأنني كنت وهمت - بسبب فقدان المصدر المشار إليه -\nفي تحديد هوية أحد رواته، أما وقد تجلى لي الآن أنه العلة، فكان لا بد من الكشف عنها، وكنت أود أن يكون هذا التحقيق الجديد هناك عندما يعاد طبع المجلد الثاني؛ لو كان هناك ما ينبئ بتيسر ذلك من قريب، وهذا ما أجهله؛ ولذلك رأيت أن أبادر إلى كتابته هنا مع الإشارة إليه هناك، والله تعالى من وراء القصد، فأقول:\nأخرج أبو نعيم في \" الحلية \" (١٠/ ٢٦) من طريق يعقوب بن عبد الرحمن الدّعاء: [ثنا] جعفر بن عاصم، والخطيب في \" تلخيص المتشابه \" (١/ ٥٣٢ - ٥٣٣ ط) من طريق ابن عدي الحافظ: نا جعفر بن أحمد بن عاصم - بدمشق -، والديلمي في \" مسند الفردوس \" (٤/ ١٥٦ - الغرائب الملتقطة) من طريق محمد","vol":"14","page":777},{"text":"ابن العباس المري قالا: ثنا أحمد بن أبي الحواري: ثنا عباس بن الوليد - زاد الخطيب: المشرقي (١) -: قال: حدثني علي بن المديني عن حماد بن زيد عن مالك ابن دينار عن الحسن عن كعب بن عجرة مرفوعًا.\nأورده الخطيب تحت ترجمة (عباس بن الوليد المشرقي)، وقال:\n\" حدث عن علي بن المديني حديثًا منكرًا، رواه أحمد بن أبي الحواري \".\nوهذه فائدة عزيزة لم ترد في \" الميزان \" ولا في\" اللسان \"، بهذه النسبة التي تميزه عن غيره ممن يشاركونه في اسمه واسم أبيه؛ فكان ذلك هو السبب الذي دعاني هناك أن أحاول الكشف عن هويته؛ حيث إنه لم يقع منسوبًا في رواية أبي نعيم - كما رأيت -؛ فكان أنني ظننته غيره - كما تراه هناك -، مع أنني نقلت ثمة عن المناوي أنه قال في \" الفيض \":\n\" أورده في \" الميزان \" في ترجمة العباس بن الوليد الشرقي (٢) وقال: ذكره الخطيب في \" الملخص \"، فقال: روى عن ابن المديني حديثًا منكرًا ... \" إلى آخر كلامه المتقدم.\nفتشككت في هذا؛ لأنه عزاه لـ \" الميزان \" ولا وجود لهذه الترجمة فيه.\nوعلقت على \" الملخص \" بقولي:\n\" كذا، ولعل الأصل: (التلخيص) \".\n_________\n(١) بفتح الميم وسكون المعجمة وكسر الراء، وفي آخرها القاف، كما في \" الأنساب \".\n(٢) كذا وقع في \" الفيض \" بل هو فيه (الشرفي) بالفاء! ودون الميم اومن الغريب أنه وقع في نقل المعلق على \" العلل \" (النرسي)، فلعله سبق ذهن أو قلم من المعلق الفاضل.","vol":"14","page":778},{"text":"والآن، فقد انكشف الغطاء، وتبينت الحقيقة، وأن ما عزاه للخطيب صحيح، وفي \" التلخيص \"، ولكن عزوه ذلك لـ \" الميزان \" ليس بصحيح، الا أن يكون ذلك في بعض النسخ منه، وهذا ما أستبعده؛ لأن ترجمة \" المشرقي \" هذا لم ترد في كتابه الآخر \" المغني \"، وهو في الغالب [تبع] لـ \" الميزان \". والله أعلم.\nثم تكشفت لي حقيقة وهي أن (العباس بن الوليد المشرقي) هذا قد ترجمه الحافظ في \" اللسان \"، ولكن بغير هذه النسبة؛ فقال (٣/ ٢٤٥ - ٢٤٦):\n\" ز - العباس بن الوليد: نزيل إفريقية، يعرف بـ (ابن الفارسي)، سمع حماد ابن زيد، وأبا الأحوص، وابن عيينة، قال أبو العرب الصقلي: كان حافظًا، وأحسبه لقي مالكًا. قلت: إلا أنه أتى عن ابن عيينة بخبر باطل بالإسناد\nالصحيح، فما أدري الآفة منه، أو ممن بعده. أورده صاحب \" تاريخ القيروان \" عنه عن ابن عيينة عن ابن أبي مليكة عن طاوس عن ابن عباس ﵄ رفعه: أوقدوا مصابيح منازلكم عند الغروب؛ تستغفر لكم الملائكة وأركان البيت، ومن ترك ذلك استبقاء الزيت؛ نقص من زيته كل يوم سبعون نقطة من حيث لا يعلم ... \" الحديث \".\nقلت: فأنا أظن أنه هذا المشرقي. والله أعلم.\nثم رأيت السيوطي قد أورد حديث معاذ هذا في \" الدرر المنتثرة \" (٢٠٥/٤٤٤) بإسناد أبي نعيم ساكتًا عليه! وهو في ذلك تابع للحافظ السخاوي في \" المقاصد \" (٤٦٣/ ٢٩٥ ١)، وقد ذكره بلفظ:\n\" لا تغضبوا، ولا تسخطوا في كسر الآنية ... \" والباقي مثله، وقال:","vol":"14","page":779},{"text":"رواه سعيد بن يعقوب في \" الصحابة \" بسند ضعيف من طريق عبد الله بن الصعق عن أبيه مرفوعًا. وكذا أورده أبو موسى المديني في \" الذيل \" من جهة سعيد. وسنده ضعيف، لا سيما وقد قال وسعيد: لا أدري للصعق صحبة أم لا؟ \"\nوأقول: لم يذكروا ما يدل على صحبته إلا هذا الحديث، وهو - كما ترى - لم يصرح بسماعه من النبي ﷺ، ولو كان؛ فلا تثبت؛ لأن ابنه عبد الله نكرة لا يعرف إلا في هذا الحديث، وليس له يذكر في كتب الجرح والتعديل - فيما اطلعت -؛ ولذلك قال الحافظ الذهيي في \" تجريد أسماء الصحابه \":\n\" حديث منكر\". ومع ذلمك قال عقب ما نقلته عته:\n\" قلت: للحديث، شواهد منها عن كعب بن عجرة ... والديلمي عن أبي قتادة وآخرين \"!\nواختصر كلامه الشوكاني اختصارًا شديدًا، فأورد الحديث في \" الفوائد المجموعة \" (٢٥٢/ ٧٤٧) بلفظ (الصعق) وقال:\n\" إسناده ضعيف، وله شواهد \".\nولم أدر من هم الذين وأشار إليهم السخاوي بقوله: \" وآخرين \"!\nوأما حديث أبي قتادة فهو في \" الفردوس \" للديلمي (٥/ ٥٣/ ٧٤٣٨) مثل حديث الترجمة، لكني لم أقف على إسناده، ولم أجده في \" الغرائب الملتقطة \". والله أعلم.","vol":"14","page":780},{"text":"<span data-type=\"title\" id=toc-6859>٦٨٤١ </span>- (رأيت جعفرًا يطير في الجنة، تدمى قادمتاه، ورأيت زيدًا دون ذلك، فقلت: ما كنت أظن أن زيدًا دون جعفر. فأتاه جبريل فقال: إن زيدًا ليس بدون جعفر، ولكنا فضلنا جعفرًا لقرابته منك) .\nموضوع بهذا التمام.\nقال ابن سعد في \"الطبقات\" (٤/ ٣٨): أخبرنا محمد بن عمرقال: حدثنا عبد الله بن محمد بن عمر بن علي عن أبيه\nقال: ... فذكره مرفوعًا.\nقلت: وهذا موضوع؛ آفته (محمد بن عمر) - وهو: الواقدي -: متهم بالوضع.\nوشيخه (عبد الله بن محمد بن عمر بن علي) - هو: العلوي -. قد روى عنه جماعة من الثقات؛ كابن المبارك وغيره، وذكره ابن حبان في \" الثقات \"\n(٧/ ١ - ٢) وقال:\n\" يخطئ ويخالف \". وقال الذهبي في \" المغني \":\n\" قال ابن المديني: وسط - وقال غيره: صالح الحديث \". وقال في \"الكاشف \":\n\" ثقة\".\nقلت: وفيه مبالغة ظاهرة، والأقرب أنه وسط، ونحوه قول الحافظ في \" التقريب \":\n\" مقبول \". والله أعلم.\nوأبوه محمد بن عمر بن علي بن أبي طالب: قال الذهبي في \" الكاشف \":\n\" ثقة \". والحافظ في \" التقريب \":\n\" صدوق من السادسة \".","vol":"14","page":781},{"text":"قلت: فالحديث معضل؛ فهي علة أخرى. لكن قد روي مسندًا من طريق إسحاق بن ابراهيم بن سُنين: ثنا المنذر بن عمار بن حبيب بن حسان: ثنا معن ابن زائدة الأسدي الكوفي - قاثد الأعمش - عن الأعمش عن أبي صالح عن\nابن عباس مرفوعًا بلفظ:\n\" رأيت كأني دخلت الجنة، فرأيت لجعفر درجة فوق درجة زيد، فقلت: ما كنت أظن أن زيدًا يدون أحدًا (كذا)، فقيل لي: يا محمد! تدري بما رفعت درجة جعفر؟ قال: قلت: لا. قيل: لقرابة ما بينك وبينه \".\nأخرجه الحاكم (٣/ ٢١٠) وقال:\n\"صحيح الإسناد\"! ورده الذهبي بقوله:\n\" قلت: منكر، وإسناده مظلم \".\nقلت: كأنه يشير إلى جهالة المنذر بن عمار، وكذا شيخه (معن بن زائدة الأسدي الكوفي قائد الأعمش)، والمذكور في الرواة عن الأعمش: (أبو مسلم الكوفي قائد الأعمش) -، واسمه: (عبيد الله بن سعيد) -: قال البخاري:\n\"فيه نظر\".\nفلعله هو صاحب هذا الحديث؛ غيّر اسمه الراوي عنه عمدًا أو خطأ، أو (ابن سُنين) هذا، وهو الخُتلي مؤلف كتاب \" الديباج \"؛ فإن فيه ضعفًا. قال الذهبي في \" الميزان \":\n\" قال الدارقطني: ليس بالقوي. وكذا قال الحاكم. وقال مرة: ضعيف \".\nوقد جاء ذكر زيد في رواية أخرى بلفظ أخر؛ يرويه سالم بن أبي الجعد قال:","vol":"14","page":782},{"text":"\" أريهم النبي ﷺ في النوم، رأى جعفرا ملكا ذا جناحين مضرجا بالدماء، وزيدا مقابله على السرير، وابن رواحة جالسًا معهم كأنهم معرضون عنه \".\nأخرجه ابن أبي شيبة في \" المصنف \" (٢ ١/ ٤ ٠ ١/ ٢٢٤٨ ١): حدثنا يحيى بن آدم قال: ثنا قطبة بن عبد العزيزعن الأعمش عن عدي بن ثابت عنه.\nقلت: وهذا إسناد رجاله كلهم ثقات رجال مسلم؛ لكنه مرسل، قال الحافظ في \" التقريب \":\n\"سالم بن أبي الجعد ... ثقة، وكان يرسل كثيرًا، من الثالثة) .\nومن طريق ابن أبي شيبة أخرجه الطبراني في \" المعجم الكبير \" (٢/ ١٠٦ - ١٠٧) دون: \" وا بن رواحة ... \".\nثم رواه (١٠٨/ ١٤٧٣) من طريق أبي كريب: ثنا يحيى بن آدم به مختصرًا بلفظ:\n\" أري رسول الله ﷺ في النوم أصحاب مؤتة فرأى جعفرًا ... \" الحديث؛ دون قوله: \" وزيدًا ... \" إلخ.\nورواه أبو أسامة قال: قال سالم بن أبي الجعد قال: حدثنا أبو القاسم الأنصاري قال: قال رسول الله ﷺ:\n\" دخلت الجنة، فرأيت جعفرًا ذا الجناحين مضرجًا بالدماء \".\nأخرجه الدولابي في \" الكنى والأسماء \" (١/ ١٥٨) .\nورجاله ثقات؛ غير أبي القاسم الأنصاري فلم أعرفه.","vol":"14","page":783},{"text":"ورواه محمد بن عبد الرحمن بن أبي ليلى عن سالم بن أبي الجعد عن أبي اليسر عن أبي عامر قال:\nبعثني رسول الله ﷺ إلى الشام [فلما رجعت]؛ مررت على أصحابي، وهم يقاتلون المشركين بـ (مؤتة) ... فذكر قصة استشهاد جعفر وزيد وإبن رواحة،\nوفيه: قال رسول الله ﷺ:\n\"كان الذي رأيتم مني أنه أحزنني قتل أصحابي، حتى رأيتهم في الجنة إخوانًا على سرر متقابلين، ورأيت في بعضهم إعراضًا كأنه كره السيف، ورأيت جعفرًا ... \" الحديث؛ دون قصة زيد وابن رواحة.\nأخرجه ابن سعد (٢/ ١٢٩ - ١٣٠) .\nوهذا مسند - كما هو ظاهر -؛ لكن (أبو اليسر) هذا لم أعرفه، وكذلك أبو عامر، لكن أورده الحافظ في \" الإصابة \" من رواية ابن منده من طريق عيسى بن عبد الرحمن بن أبي ليلى عن أبيه عن سالم ... \" فذكرطرفه الأول، وقال:\n\" كذا فيه، ولعله والد عامر \".\nوفاته عزوه لابن سعد -، ثم لا أدري هل ما وقع في روايته أنه: (محمد بن عبد الرحمن بن أبي ليلى)، أم ما في \" الإصابة \": (عيسى بن عبد الرحمن ابن أبي ليلى)، وهما أخوان، والأول: ضعيف، والآخر: ثقة، ولم يذكر أحد\nمنهما في الرواة عن (سالم بت أبي الجعد)، ولا أبوهما (عبد الرحمن بن أبي ليلى)؛ فلا أدري أيضًا إذا كان قوله في \" الإصابة\": \" عن أبيه، محفوظًا أم لا؟","vol":"14","page":784},{"text":"وبالجملة؛ فلا يصح شيء من هذه الروايات والألفاظ إلا قوله ﷺ:\n\" رأيت جعفر بن أبي طالب ملكًا يطير في الجنة مع الملائكة بجناحين \".\nوما في معناه؛ لمجيئه من طرق بعضها صحيح - كما تقدم بيانه في \" الصحيحة \" (١٢٢٦) -.\n<span data-type=\"title\" id=toc-6860>٦٨٤٢ </span>- (إن هذا القرآن مأدبة الله فتعلموا من مأدبته ما استطعتم، إن هذا القرآن هو حبل الله وهو النور المبين والشفاء النافع، عصمة لمن تمسك به ونجاء لمن تبعه لا يعوج فيقوم، ولا يزيغ فيستعتب، ولا تنقضي عجائبه ولا يخلق من كثرة الرد. فاتلوه؛ فإن الله يأجركم على تلاوته بكل حرف عشر حسنات، أما إني لا أقول لكم: ﴿الم﴾ حرف، ولكن: ألف حرف، ولام حرف، وميم حرف؛ ثلاثون حسنة) .\nضعيف.\nأخرجه ابن أبي شيبة في \" المصنف \" (٠ ١/ ٤٨٢ -٤٨٣/١٠٠٥٧)، وابن حبان في \" الضعفاء \" (١/ ١٠٠)، ومن طريقه ابن الجوزي في \" العلل المتناهية \" (١/ ١٠١ - ١٠٢/ ١٤٥)، والحاكم (١/ ٥٥٥)، والبيهقي في \" الشعب \" (٢/ ٤ ٣٢ - ٣٢٥/ ٩٣٣ ١) - والسياق له -، وأبو نعيم في \" أخبار أصبهان \" (٢/ ٢٧٨) - الطرف الأول منه -، وكذا الشجري في \" الأمالي \" (١/٨٤)؛ أخرجوه من طرق عن أبي إسحاق - إبراهيم الهجري - عن أبي الأحوص عن عبد الله مرفوعًا. وقال الحاكم:\n\" صحيح الإسناد، ولم يخرجاه بصالح بن عمر \".","vol":"14","page":785},{"text":"كذا وقع في \" المستدرك \" المطبوع، وفي نقل المنذري عنه في \" الترغيب \" (٢/ ٢١٠/٢٥):\n\" تفرد به صالح بن عمر عنه، وهو صحيح \".\nوكان يمكن القول أنه رواية بالمعنى؛ ولكني وجدت ابن الملقن قد نقله كذلك في كتابه \" مختصر استدراك الحافظ الذهبي على المستدرك \" (١/ ٤٧٠)؛ فغلب على الظن أنه الصواب، وأن ما في (المطبوعة) من تحريف النساخ. والله أعلم.\nثم إن هذا التفرد المُدّعى هو بالنسبة لما وقع للحاكم، والا؛ فقد تابعه غير ما واحد - كما أشرت إلى ذلك بقولي: \" من طرق \" -، وقد تعقبه الذهبي في \" تلخيصه \"بقوله:\n\" قلت: صالح ثقة، خرج له (م)، لكن إبراهيم بن مسلم ضعيف \".\nقلت: وبه أعله جمع؛ ففي ترجمته أورده ابن حبان، وروى عن ابن معين أنه سئل عن حديثه؛ فقال:\n\"ليس بشيء\".\nوبه أعله ابن طاهر المقدسي في \" تذكرة الموضوعات \" (ص ٣٢) .\nوتبعهم ابن الجوزي فقال:\n\" حديث لا يصح عن رسول الله ﷺ، ويشبه أن يكون من كلام ابن مسعود\".\nثم ذكرقول ابن معين.\nوقد أعله البيهقي بعلة أخرى؛ وهي: الوقف، فقال عقبه:","vol":"14","page":786},{"text":"\"ورواه جعفر بن عون، وإبراهيم بن طهمان موقوفًا على عبد الله بن مسعود\".\nوقد وصله الدارمي في \" سننه \" (٢/ ٤٣١) عن جعفربن عون، وتابعه ابن عيينة عند عبد الرزاق في \" المصنف \" (٣/ ٣٧٥/ ٧ ١ ٠ ٦)، ومن طريقه الطبراني في \" المعجم الكبير \" (٩/ ٣٩ ١/ ٨٦٤٦) عن ابراهيم الهجري به\nموقوفًا. فهو الصواب.\nفالعجب من المنذري كيف حكى تصحيح الحاكم للحديث وأقره، وصدره بقوله: \" وعن \".. المشعر بقوته عنده! ومع أن الهيثمي يماشيه في غالب تخريجاته. فقد خالفه هنا مخالفة شديدة، فإنه ذكره (٥/ ١٦٤) موقوفًا على ابن\nمسعود، ثم قال:\n\"رواه الطبراني، وفيه مسلم بن إبراهيم الهجري، وهو متروك \".\nلكن الشطر الأخير من الحديث قد توبع الهجري في رفعه، كما توبع عليه أبو الأحوص أيضًا؛ كما هو مبين في \" الصحيحة \" (٣٣٢٧) .\n<span data-type=\"title\" id=toc-6861>٦٨٤٣ </span>- (﴿الْبَقَرَةُ﴾ سَنَامُ الْقُرْآنِ وَذُرْوَتُهُ، ونَزَلَ مَعَ كُلِّ آيَةٍ مِنْهَا ثَمَانُونَ مَلَكًا وَاسْتُخْرِجَتْ ﴿لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ مِنْ تَحْتِ الْعَرْشِ فَوُصِلَتْ بِهَا - أَو -ْ فَوُصِلَتْ بِسُورَةِ ﴿الْبَقَرَةِ﴾، وَ﴿يس﴾ قَلْبُ الْقُرْآنِ، لَا يَقْرَؤُهَا رَجُلٌ يُرِيدُ اللَّهَ ﵎ وَالدَّارَ الْآخِرَةَ، إِلَّا غُفِرَ لَهُ وَاقْرَءُوهَا عَلَى مَوْتَاكُمْ) .\nمنكر.\nأخرجه أحمد (٥/ ٢٦): ثنا عارم: ثنا معتمر عن أبيه عن رجل عن أبيه عن معقل بن يسار مرفوعًا.","vol":"14","page":787},{"text":"ورواه النسائي في \" عمل اليوم والليلة \" (٥٨١/ ١٠٧٥) من طريق أخر عن معتمر به؛ مقتصرًا على قوله: و﴿يس﴾ ... \" إلخ.\nوأخرج أبو داود وجماعة الجملة الأخيرة منه. وهو رواية لأحمد (٥/ ٢٧)، والنسائي (١٠٧٤)، من طريق سليمان التيمي عن أبي عثمان - وليس بالنهدي - عن أبيه عن معقل بن يسار.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل وأبيه، وقول الهيثمي في \" المجمع \" (٦/٣١١):\n\" رواه أحمد، وفيه راو لم يسم، وبقية رجاله رجال الصحيح \".\nقلت: ففيه غفلة ... والصواب أن يقال: (راويان لم يسميا) .\nوفيه علة أخرى؛ وهي: الاضطراب في إسناده؛ فراجعه في \" الإرواء \" (٣/١٥٠ - ١٥١) إن شئت، وفيه: أن الدارقطني قال:\n\" هذا حديث ضعيف الإسناد، مجهول المتن، ولا يصح في الباب حديث \".\nولهذا؛ فلم يحسن المنذري بسكوته عنه في \" الترغيب \" (٢/ ٢٢٢/ ١) وتصديره إياه بقوله: \" عن \"! وكذلك الشيخ الناجي في \" عجالته \" (ق ١٤٦/ ١)، حيث انشغل بالرد عليه؛ لأنه أطلق العزو للنسائي، وكان ينبغي له تقييده بـ \" عمل اليوم والليلة \".","vol":"14","page":788},{"text":"<span data-type=\"title\" id=toc-6862>٦٨٤٤ </span>- (إني فرضت على أمتي قراءة ﴿يس﴾ كل ليلة، فمن داوم على قراءتها كل ليلة ثم مات؛ مات شهيدًا) .\nموضوع.\nرواه أبو الشيخ في \" الثواب \"، ومن طريقه الشيخ الشجري في \" الأمالي \" (١/ ١١٨) قال: حدثنا ابن أبي عاصم: حدثنا عمر بن حفص الوصابي: حدثنا سعيد بن موسى: حدثنا رباح بن زيد عن معمر عن الزهري عن\nأنس مرفوعًا.\nأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ٢٤) من رواية أبي الشيخ، ثم قال:\n\" سعيد متهم\". وأقره ابن عراق في \" تنزيه الشريعة \" (١/ ٢٦٧) .\nومن طريق الوصابي أخرج الشطر الثاني منه -: \" من داوم ... \" - الطبراني في \" المعجم الصغير \" (ص ٢١٠ - هندية)، ومن طريقه الخطيب في \" التاريخ \" (٣/ ٢٤٥)، وقال الطبراني:\n\" تفرد به سعيد\". وقال الهيثمي في \" المجمع \" (٧/ ٩٧):\n\" رواه الطبراني في \" الصغير \"، وفيه سعيد بن موسى الأزدي، وهو كذاب \".\nوله أحاديث أخرى موضوعة ظاهرة الوضع، أحدها في \" السنة \" لابن أبي عاصم (١/ ٥ ٣٠ - ٣٠٦/ ٦٩٦) .\nوتقدم له حديث ثالث برقم (٥٩٤) .","vol":"14","page":789},{"text":"<span data-type=\"title\" id=toc-6863>٦٨٤٥ </span>- (مررت ليلة أسري بي برجل مغيب في نور العرش، فقلت: من هذا؟ ملك؟ قيل: لا. قلت: نبي؟ قيل: لا. قلت: من هو؟ قال: هذا رجل كان في الدنيا لسانه رطبا من ذكر الله، وقلبه معلقا بالمساجد،\nولم يستسب لوالديه قط) .\nمنكر.\nأخرجه ابن أبي الدنيا في \" كتاب الأولياء \" (١٢٥/ ٩٥) قال: ذكر عون بن ابراهيم الشامي: ذكر أحمد بن أبي الحواري: نا أبو المخارق قال: [قال] رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد معضل مظلم؛ لا نعرف منه إلا أحمد بن أبي الحواري، وهو ثقة زاهد توفي سنة (٢٤٦)، وعليه يكون (أبو المخارق) من أتباع التابعين، أو دونهم؛ فلا يكون حديثه إلا معضلًا، خلافًا لقول المنذري في \" الترغيب \" (٢/٢٢٨/ ٧) - وقد ذكره عن أبي الخارق -:\n\" رواه ابن أبي الدنيا هكذا مرسلًا\"!\nلأن (المرسل) في اصطلاح العلماء: هو قول التابعي: قال رسول الله ﷺ، وان كان يطلق أحيانًا على ما هو أعم من ذلك.\nثم إن (أبا المخارق) هذا نكرة لا يعرف، ولم يترجمه أحد، ولا ذكروه في شيوخ ابن أبي الحواري.\nوعون بن إبراهيم الشامي: لا يعرف أيضًا؛ ولكن قد أورده ابن عساكر في \" تاريخ دمشق \" (١٣/ ٧١٢)، وذكرأنه روى عن جمع، وعنه ابن أبي الدنيا، لا غير. ثم ساق له حديثًا آخر منكرًا أيضًا؛ لكن الآفة فيه بن فوقه - كما يأتي في الحديث الذي بعده -.","vol":"14","page":790},{"text":"والحديث ذكره السيوطي في \" الدر المنثور \" (١/١٤٩) من رواية ابن أبي الدنيا عن أبي المخارق ساكتًا عليه!\n<span data-type=\"title\" id=toc-6864>٦٨٤٦ </span>- (إنَّمَا مَثَلُ أَحَدِكُمْ وَمَثَلُ أَهْلِهِ وَمَالِهِ وَعَمَلِهِ كَرَجُلٍ لَهُ ثَلاثَةُ إِخْوَةٌ، فَقَالَ لأَخِيهِ الَّذِي هُوَ (مَالُهُ) حِينَ حَضَرَتْهُ الْوَفَاةُ: مَاذَا عِنْدَكَ فِي نَفْعِي وَالدَّفْعِ عَنِّي فَقَدْ نَزَلَ بِي مَا تَرَى؟ فَقَالَ: عِنْدِي أَنْ أُطِيعَكَ مَا دُمْتَ حَيًّا، وَأَنْصَرِفُ حَيْثُ صَرَفْتَنِي، وَمَا لَكَ عِنْدِي نَفْعٌ إِلا مَا دُمْتَ حَيًّا، فَإِذَا مِتُّ ذُهِبَ بِي إِلَى مَذْهَبٍ غَيْرِ مَذْهَبِكَ وَأَخَذَنِي غَيْرُكَ. فَالْتَفَتَ النَّبِيُّ ﷺ فَقَالَ: هَذَا أَخُوهُ الَّذِي هُوَ (مَالُهُ)، فَأَيُّ أَخٍ تَرَوْنَهُ؟ قَالُوا: لا نَسْمَعُ\nطَائِلا. ثُمَّ قَالَ لأَخِيهِ الَّذِي هُوَ (أَهْلُهُ): قَدْ نَزَلَ بِي مِنَ الْمَوْتِ مَا تَرَى؟ قَالَ: أُمَرِّضُكَ وَأَقُومُ عَلَيْكَ فَإِذَا مِتَّ غَسَّلْتُكَ، ثُمَّ كَفَّنْتُكَ وَحَنَّطْتُكَ وَأَبْكِيكَ وَأَتْبَعُكَ مُشَيِّعًا إِلَى حُفْرَتِكَ. فَقَالَ رَسُولُ اللهِ ﷺ:\nفَأَيُّ أَخٍ هَذَا؟ قَالُوا: أَخٌ غَيْرُ طَائِلٍ. ثُمَّ قَالَ لأَخِيهِ الَّذِي هُوَ (عَمَلُهُ): مَاذَا عِنْدَكَ؟ قَالَ: أُونِسُ وَحْشَتَكَ،\nوَأُذْهِبُ هَمَّكَ، وَأُجَادِلُ عَنْكَ فِي الْقَبْرِ، وَأُوَسِّعُ عَلَيْكَ جَهْدِي، فَقَالَ رَسُولُ اللهِ ﷺ:","vol":"14","page":791},{"text":"فَأَيُّ أَخٍ تَرَوْنَ هَذَا؟ قَالُوا: خَيْرُ أَخٍ. قَالَ: فَالأَمْرُ هَكَذَا. فَقَامَ عَبْدُ اللهِ بْنُ كَرَزٍ اللَّيْثِيُّ فَقَالَ: ائْذَنْ لِي أَنْ أَقُولَ فِي هَذَا شِعْرًا. َقَالَ: هَاتِ، فَأَنْشَدَ عِشْرِينَ بَيْتًا مِنَ الشِّعْرِ) .\nمنكر.\nأخرجه ابن أبي حاتم في \" العلل \" (٢/ ١٨ ١/ ١٨٤٨) - والسياق له -، وأبو الشيخ الأصبهاني في \" الأمثال \" (٢٠٥/ ٣٠٧)، ومن طريقه الشجري في \" الأمالي \" (٢/ ٢٩٦)، والرامهرمزي في \" الأ مثال \" (١٧٢\n- ٧٣ ١/ ٧٦)، والعقيلي في \" الضعفاء \" (٢/ ٢٧٧)، وعنه ابن الجوزي في \" العلل \" (٢/ ٤٠٦/ ١٤٤٨)، وابن عساكر في \" التاريخ \" (١٣/ ٧١٢ - ٧١٣) من طريقين عن عبد الله بن عبد العزيزعن الزهري عن سعيد بن المسيب وعروة ابن الزبير عن عائشة مرفوعًا. وقال ابن أبي حاتم:\n\" فسمعت أبي يقول: هذا حديث منكر من حديث الزهري؛ لا يشبه أن يكون حقًا، وعبد الله بن عبد العزيز: ضعيف الحديث، عامة حديثه خطأ، لا أعلم له حديثًا مستقيمًا\". وقال العقيلي:\n\" ليس له أصل من حديث الزهري \". وفي ترجمته ساقه الذهبي وقال:\n\"وهذا ليس يصح \". وفي آخرها قال ابن عدي (٤/ ١٥٧):\n\" وله من الحديث غير ما ذكرت، وحديثه خاصة عن الزهري مناكير\". وقال ابن الجوزي عقب الحديث:","vol":"14","page":792},{"text":"\"وذكر قصيدة طويلة كثيرة الغلط واللحن، وفيه:\nفقالت عائشة: فما بقي عند النبي ﷺ ذو عين تطرف إلا دمعت. قالت: ثم كان ابن كُرز يمر على مجالس أصحاب رسول الله ﷺ فيستنشدونه، فينشدهم؛ فلا يبقى من المهاجرين والأنصار إلا بكى. [قال:] .\nوهذا الحديث لا يصح، والحمل فيه على (عبد الله بن عبد العزيز)؛ قال يحيى: ليس بشيء. وقال ابن حبان: اختلط بأخرة؛ فكان يقلب الأسانيد ولا يعلم، ويرفع المراسيل؛ فاستحق الترك \".\nولخص كلام ابن حبان الحافظ؛ فقال في \" التقريب \":\n\"ضعيف، واختلط بأخرة\".\nقلت: فالعجب منه كيف أورد الحديث في ترجمة (عبد الله بن كرز الليثي) من \" الإصابة \" ساكتًا عنه، من رواية جعفر الفريابي في \"كتاب الكنى \" له، وابن أبي عاصم في \" الوحدان \"، وابن شاهين وابن منده في \" الصحابة \"، وابن\nأبي الدنيا في \" الكفالة \"، والرامهرمزي في \" الأمثال \"؛ كلهم من طريق محمد ابن عبد العزيز الزهري عن ابن شهاب ...\nكذا وقع فيه \"محمد بن عبد العزيز الزهري \". فلا أدري أهكذا وقعت له، أم تحرف اسم (عبد الله) إلى: (محمد) على بعض نساخ \" الإصابة \"؟ وهذا هو الأقرب عندي؛ للمصادر المتقدمة، وبخاصة \" الأ مثال \"؛ فكلهم قالوا: \"عبد الله \".\nوعلى كل حال؛ فهو أخو (محمد)، وحاله كحاله في الضعف - كما في \" اللسان \" -.\nقلت: ويغني عن هذا الحديث قوله ﷺ:","vol":"14","page":793},{"text":"\" يتبع الميت إلى قبره ثلاثة: أهله وماله وعمله، فيرجع اثنان، ويبقى واحد؛ يرجع أهله وماله، ويبقى عمله \".\nرواه الشيخان وغيرهما، وهو في \" الصحيحة \" برقم (٣٢٩٩) .\nوحديث الترجمة كأنه بيان وتبسيط له من بعضهم؛ توهمه ذاك الختلط حديثًا نبويًا فرفعه. والله أعلم.\n<span data-type=\"title\" id=toc-6865>٦٨٤٧ </span>- (عند الصباح يحمد القوم السُرى) .\nمنكر.\nهو مثل معروف، ولكني وجدته في حديث؛ فرأيت تخريجه، لعزته وبيانًا لوهنه، فأقول:\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/ ٣٧٥ - ٣٧٦) من طريق أحمد ابن القاسم النخعي قال: حدثنا سُليم مولى الشعبي عن الشعبي عن أبي بكر بن عبد الرحمن بن الحارث بن هشام عن أبي هريرة قال:\nكان النبي ﷺ قاعدًا بعد المغرب ومعه أصحابه، إذ مرت به رفقة يسيرون، سائقهم يقرأ، وقائدهم يحدو، فلما رآهم رسول الله ﷺ؛ قام يهرول بغير رداء، فقالوا: يا رسول الله نكفيك! فقال:\n\" دعوني أبلغهم ما أوحي إلي في أمرهم \". فلحقهم، فقال:\n\"أين تريدون في هذه الساعة؟ فإن لله في السماء سلطانًا عظيمًا يوجهه إلى الأرض، فلا تسيروا ولا خطوة، إلا ما يجد الرجل في بطنه ومثانته من البول الذي لا يجد منه بدًا، ثم ولا خطوة، وأما أنت يا سائق القوم! فعليك ببعض كلام\nالعرب من رجزها، وإذا كنت راكبًا؛ فاقرأ، وعليكم بالدُلجة؛ فإن لله ﷿","vol":"14","page":794},{"text":"ملائكة موكلين يطوون الأرض للمسافر؛ كما تطوى القراطيس، وبعد الصبح يحمد القوم السرى، ولا يصحبنكم شاعر ولا كاهن، ولا يصحبنكم ضالة، ولا تردوا سائلًا إن أردتم الربح والسلامة وحسن الصحابة، فعجب لي كيف أنام حين تنام العيون كلها؛ فإن الله ورسوله ينهاكم عن المسير في هذه الساعة \".\nمنكر. قال الطبراني:\n\" لم يروه عن (سليم مولى الشعبي) إلا أحمد بن الهيثم (!) النخعي\".\nقلت: وهذا إسناد ضعيف؛ (سليم) هذا! قال الذهبي في \" المغني \":\n\"قال النسائي: ليس بثقة \".\nوأحمد بن القاسم - وفي التعقيب: الهيثم - النخعي: لم أعرفه. ويحتمل أنه الذي في \" اللسان \":\n\" ز - أحمد بن الهيثم بن محمد القاضي، في (نمير بن الوليد) \".\nوهناك (٦/ ١٧١) ترجم لنمير هذا، وساق له حديثين من رواية علي بن عبيد الله بن طول الحراني عن أحمد هذا عن نمير بسنده عن أبي موسى مرفوعًا.\nوقال:\n\" وهما موضوعان، ونمير ما عرفته، ولا من دونه \".\nولم يتعرض له الهيثمي بذكر، وقنع بإعلاله بـ (سليم)؛ فقال في \" المجمع \" (٣/٢١٢ -٢١٣):\n\".. وفيه سليم أبو سلمة صاحب الشعبي ومولاه، وهو ضعيف، وقال ابن","vol":"14","page":795},{"text":"عدي: لم أر له حديثًا منكرًا، وإنما عِيبَ عليه الأسانيد لا يتقنها \".\nقلت: وأخرج له (٣/ ٣١٦) أحاديث هذا منها، رواه من طريق محمد بن الهيثم - وهو: ابن خيار - النخعي، عن سليم مولى الشعبي ...\nكذا فيه: (محمد بن الهيثم بن خيار النخعي)، ولم أعرفه أيضًا.\nولسليم هذا حديث آخر عن الشعبي مرسلًا، وهو الآتي بعده.\nولجملة الشاعر إلى: \" حسن الصحبة \" طريق آخر؛ يرويه علي بن أبي علي اللهبي عن الشعبي عن أبي ريطة بن كرامة المذحجي مرفوعًا.\nواللهبي: متروك، وقد تقدم حديثه برقم (٦١٥٧) من رواية الطبراني وغيره.\nوأخرجه المستغفري من طريق عمر بن صبح عن أبي حريز - قاضي سجستان - عن الشعبي عن أبي ريطة المذحجي عن النبي ﷺ:\nأنه بينما هو جالس ذات ليلة بين المغرب والعشاء، إذ مرت به رفقة، تسير سيرًا حثيثًا ... فذكر الحديث.\nكذا في \" الإصابة \"؛ فكأنه مثل حديث الترجمة. ولكنه لم يسق لفظه، كما أنه سكت عته وكأنه لوضوح علته؛ فإن عمر بن صبح: هالك اعترف بوضع الحديث.\nوأبو حريز: فيه ضعف.\nلكن جملة: \" عليكم بالدلجة \" قد جاءت من طرق دون ذكر الملائكة والقراطيس؛ ولذلك خرجت طرقها في \" الصحيحة \" (٦٨١)، وهي فيما يبدو","vol":"14","page":796},{"text":"لي تخالف أول الحديث وآخره الناهي عن السير بعد المغرب؛ فإن (الدلجة) هو:\nسير الليل؛ كما في \" النهاية \" لابن الأثير، وقال:\n\" يقال: (أدلج) بالتخفيف؛ إذا سار من أول الليل، و(أدّلج) - بالتشديد -:\nإذا سار من آخره، والاسم منهما: (الدُّلجة) و: (الدَّلجة) - بالضم والفتح -، ومنهم من يجعل (الإدلاج) لليل كله، وكأنه المراد في هذا الحديث؛ لأنه عقبه بقوله: \" فإن الأرض تطوى بالليل \". ولم يفرق بين أوله وآخره \".\nقلت: ويؤيد ذلك الأحاديث الكثيرة، والآثار المتتابعة في الجمع بين المغرب والعشاء جمع تقديم أو تأخير؛ كما في حديث ابن عمر: أن رسول الله ﷺ كان إذا جد به السيرجمع بين المغرب والعشاء. متفق عليه.\nوروى البيهقي في \" سننه \" (٢/ ١٦٠) عن جمع من التابعين قالوا:\nغابت الشمس ونحن مع عبد الله بن عمر، فسرنا، فلما رأيناه قد أمسى؛ قلنا له: الصلاة. فسكت، فسار حتى غاب الشفق، فنزل فصلى الصلاتين جميعًا، ثم قال: رأيت رسول الله ﷺ إذا جد به السير؛ صلى صلاتي هذه. يقول: جمع بينهما بعد ليل.\nورواه عبد الرزاق في \" المصنف \" (٢/ ٥٤٧)، وعنه أحمد (٢/ ١٥٠) عن نافع عنه. وإسناده صحيح على شرط الشيخين.\nونحوه أحاديث الإفاضة من عرفات بعد غروب الشمس.. أشهر من أن تذكر. فالعجب بعد هذا من البيهقي الذي عقد في آخر \" الحج \" من \" سننه \" (٥/٢٥٦) - مخالفًا لما ذكرنا من السنة الصحيحة؛ فقال -:","vol":"14","page":797},{"text":"\" باب كراهية السفر في أول الليل\"!\nوترجم له بحديث أبي الزبير عن جابر مرفوعًا بلفظ:\n\"لا ترسلوا فواشيكم وصبيانكم إذا غابت الشمس حتى تذهب فحمة العشاء؛ فإن الشياطين تنبعث إذا غابت الشمس حتى تذهب فحمة العشاء\".\nرواه مسلم وغيره.\nووجه العجب: أن قوله: \" لا ترسلوا ... \" لا يعني - كما هو ظاهر -: لا تركبوها.. وإنما آووها في حظائرها ولا تدعوها تنتشر. قال ابن الأثير:\n\" (الفواشي): جمع فاشية؛ وهي الماشية التي تنتشر من المال، كالإبل والبقر والغنم السائمة؛ لأنها تفشوا؛ أي: تنتشر في الأرض، وقد أفشى الرجل؛ إذا كثرت مواشيه \".\nفالحديث متعلق ببعض أحكام المقيمين لا المسافرين، ويؤيده أن أوله في رواية لأحمد (٣/ ٣٦٢ و٣٩٥):\n\" أغلقوا الأ بواب ... وأطفئوا السرج؛ فإن الشيطان لا يفتح غلقًا ... وإن الفويسقة تضرم على أهل البيت، ولا ترسلوا فواشيكم ... \" الحديث (١) .\nعلى أنني في شك من ثبوت (فواشيكم) في الحديث، وذلك؛ لأمرين:\nأحدهما: عنعنة أبي الزبير - كما رأيت -، وهو مدلس.\n_________\n(١) ورواه الطبراني في \" الأوسط \" (٢/ ٥ ٠ ٢/ ٣٦٧ ١) بلفظ: \" ضموا اليكم فواشيكم وأنفسكم \"، وفيه - مع العنعنة - ضعف في رواية (محمد بن عيسى بن سميع) .","vol":"14","page":798},{"text":"والآخر: أنه رواه عطاء بن يسار عن جابر به؛ دونها.\nأخرجه الشيخان وغيرهما. وهو مخرج في \" الإرواء \" (١/ ٨٠/ ٣٩)، و\" صحيح أبي داود \" (٢٣٤٣) .\n<span data-type=\"title\" id=toc-6866>٦٨٤٨ </span>- (سبحان الله، مقلب القلوب. قاله حينما رآى زينب بنت جحش زوجة زيد بن حارثة!) .\nمنكر جدًا.\nأخرجه ابن عدي في \" الكامل \" (٣/ ٣١٦) من طريق علي ابن نوح: ثنا محمد بن كثير: ثنا سليم مولى الشعبي عن الشعبي:\nأن رسول الله ﷺ رأى زينب بنت جحش، فقال: ... فذكره. فقال زيد بن حارثة: ألا أطلقها يا رسول الله؟! فقال:\n\" ﴿أمسك عليك زوجك﴾؛ فأنزل الله ﷿: ﴿واذ تقول للذي أنعم الله عليه وأنعمت عليه أمسك عليك زوجك﴾ الآية.\nقلت: وهذا - مع إرساله - ضعيف؛ لضعف (سليم) - كما تقدم بيانه في الذي قبله -.\nوعلي بن نوح: لم أجد له ترجمة.\nوقد رواه ابن سعد (٨/ ١٠١ - ١٠٢)، ومن طريقه الحاكم (٤/ ٢٣) من طريق محمد بن عمرقال: حدثني عبد الله بن عامر الأسلمي عن محمد بن يحيى بن حبان قال: ... فذكره أتم منه، وفيه:\n\" فجاء زيد فقال: ... بأبي أنت وأمي يا رسول الله! لعل زينب أعجبتك","vol":"14","page":799},{"text":"فأفارقها؟.... وفيه: فما استطاع إليها سبيلًا بعد ذلك اليوم.\nقلت: وهذا مع إرساله أيضًا موضوع؛ آفته (محمد بن عمر) - وهو: الواقدي -:\nمتروك متهم بالوضع.\nوعبد الله بن عامر الأسلمي: ضعيف.\nومن الغريب أن الحافظ لم يقف عليه؛ فقال في \" تخريج الكشاف \" (٤/١٣٤/ ٢٢٤):\n\" ذكره الثعلبي بغيرسند \".\nوسكت عنه. وكذلك ذكره البغوي في تفسيره \" معالم التنزيل \" (٦/ ٣٥٤ - ٣٥٥) معلقًا بغير إسناد.\nلكن الحافظ أشار إلى استنكار ذلك بقوله في \" الفتح \" (٨/ ٥٢٤):\n\" ووردت آثار أخرى أخرجها ابن أبي حاتم والطبري، ونقلها كثير من المفسرين لا ينبغي التشاغل بها، والذي أوردته منها هو المعتمد \".\nقلت: ومنها ما عزاه لـ (عبد الرزاق) عن ماس عن قتادة قال:\nجاء زيد بن حارثة، فقال: يا رسول الله! إن زينب اشتد علي لسانها، وأنا أريد أن أطلقها. فقال له: \" اتق الله! وأمسك عليك زوجك \". قال:\nوالنبي ﷺ يحب أن يطلقها، ويخشى قالة الناس!\nوقال المحقق الآلوسي في \" روح المعاني \" (٢٢/ ٢٤):\n\" وللقصّاص في هذه القصة كلام لا ينبغي أن يجعل في حيز القبول \".","vol":"14","page":800},{"text":"ثم ساق رواية ابن سعد والحاكم المتقدمة.\n<span data-type=\"title\" id=toc-6867>٦٨٤٩ </span>- (من قال سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله، ضم الملك عليه جناحه، لا ينتهي حتى يأتي العرش، ولا يمر بشيء إلا صلى عليهن وعلى قائلهن، وقال: سبحان الله، تنزيه الله من كل سوء) .\nضعيف جدًا.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/ ١٥٠) من طريق ابن شرحبيل - يعني: سليمان بن عبد الرحمن -: ثنا الوليد: ثنا أبو شيبة عن عثمان بن موهب عن موسى بن طلحة عن أبي هريرة مرفوعًا به. وفي مكان النقط يخلادة بلفظ:\n\" ومن قال: (لا حول ولا قوة إلا بالله)؛ قال الله: أسلم عبدي واستسلم \".\nوقال أبو نعيم:، حدثنا بهذا الحديث أبو إسحاق بن حمزة في \" معجمه \" وقال: لا أعلم حدث به عن موسى غير عثمان، تفرد به أبو شيبة \".\nقلت: هو ضعيف جدًا، واسمه: (إبراهيم بن عثمان العبسي)، قال الحافظ في \" التقريب \":\n\"مشهور بكنيته، متروك الحديث \". وقال الذهبي في\" الكاشف \":\n\"ترك حديثه، وقال (خ): سكتوا عنه \".\nوشيخه (عثمان بن موهب): ثقة من رجال الشيخين، وقد نسب لجده،","vol":"14","page":801},{"text":"واسم أبيه: (عبد الله) . وقد جاء منسوبًا إليه في \" مستدرك \" الحاكم؛ لكن وقع فيه خلط، فقد أخرجه (١/ ٥٠٢) من طريق هشام بن عمار: ثنا الوليد بن مسلم: ثنا إبراهيم بن (كذا) عثمان بن عبد الله بن موهب عن موسى بن طلحة به.\nكذا فيه (إبراهيم بن) . وكذلك وقع في \" تلخيص المستدرك \"، ومن الواضح أن: (بن) .. تحريف: (عن) - كما للت رواية أبي نعيم -، وأيضًا فإن الوليد بن مسلم من الرواة عن (إبراهيم) هذا، وهو: (ابن عثمان العبسي) - كما تقدم -، فالظاهر أن الأصل كان: (ثنا إبراهيم بن عثمان عن عثمان بن عبد الله بن موهب) .. فتحرف على الناسخ. والله أعلم.\nثم إن لفظه عند الحاكم مختصر هكذا:\n\" من قال: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله؛ قال الله: أسلم عبدي واستسلم \". وقال الحاكم:\n\" صحيح الإسناد \"! ووافقه الذهبي! وأقره المنذري في \" الترغيب \" (٢/٢٥١/ ٤٣) ! فلعله خفي عليهم حال إبراهيم هذا، وأنه متروك.\nلكن الزيادة قد صحت من طريق أخرى عن أبي هريرة مرفوعًا. وقد خرجتها في \" الصحيحة \" (١٥٢٨) .\nثم رأيت الحديث بدون الزيادة، قد رواه حجاج عن عثمان بن عبد الله بن موهب عن موسى بن طلحة قال: قال رسول الله ﷺ: ... فذكره دونها.\nأخرجه ابن أبي شيبة في \" المصنف \" (١٠/ ٣٤٨/ ٩٦٢٧) .","vol":"14","page":802},{"text":"وحجاج هذا - هو: ابن أرطاة، وهو -: مدلس، ولا أستبعد أن يكون تلقاه عن أبي شيبة المتروك؛ ثم دلسه.\n<span data-type=\"title\" id=toc-6868>٦٨٥٠ </span>- (ذاك ملك أتاك يعلمك تحميد ربك. قاله لحذيفة بن اليمان) .\nضعيف.\nأخرجه أحمد (٥/ ٣٩٥ - ٣٩٦)، وابن أبي الدنيا في \" الهواتف \" (٥١/ ٦٠) من طريق الحجاج بن فرافصة: حدثني رجل عن حذيفة بن اليمان. أنه أتى النبي ﷺ فقال:\nبينما أنا أصلي إذ سمعت متكلمًا. يقول: اللهم! لك الحمد كله، بيدك الخير كله، إليك يرجع الأمر كله؛ علانيته وسره، فأهل أن تحمد، انك على كل شيء قدير. اللهم! اغفر لي جميع ما مضى من ذنبي، واعصمني فيما بقي من عمري، وارزقني عملًا زاكيًا ترضى به عني. فقال النبي ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل الذي لم يسم. وبه أعله الهيثمي فقال (١٠/ ٩٦):\n\" رواه أحمد، وفيه رجل لم يسم، وبقية رجاله ثقات \".\nقلت: الحجاج بن فرافصة: مختلف فيه، وثقه ابن حبان وابن شاهين، وقال أبو زرعة:\n\" ليس بالقوي \".\nوهذا ما اعتمده الذهبي في \" الكاشف \" و\"المغني \". وقال الحافظ في","vol":"14","page":803},{"text":"\" التقريب \":\n\"صدوق، عابد، يهم \".\nولقد أبعد المنذري النجعة؛ فذكره في \" الترغيب \" (٢/ ٢٥٣/ ١) منحديث أنس قال: قال أبي بن كعب:\nلأدخلن المسجد فلأصلين، ولأحمدن الله بمحامد لم يحمده بها أحد، فلما صلى وجلس؛ ليحمد الله ويثني عليه؛ فإذا هو بصوت عالي من خلفه يقول: اللهم! لك الحمد كله ... الحديث، فأتى رسول الله ﷺ فقص عليه، فقال:\n\" ذاك جبريل ﵇ \". وقال المنذري:\n\" رواه ابن أبي الدنيا في \" كتاب الذكر \"، ولم يسم تابعيه\".\nقلت: ولا أدري إذا كان الراوي عنه هو: (ابن فرافصة) هذا أو غيره؛ فإن \" كتاب الذكر \" لمّا نخظ به بعد.. لا مخطوطًا ولا مطبوعًا.\nومن جهل المعلقين الثلاثة على \" الترغيب \" قولهم (٢/ ٤٢٨) في تعليقهم عليه - محرفين لكلام المنذري عن معناه الصحيح -:\n\" رواه ابن أبي الدنيا، وفي إسناده انقطاع \"!\nقلت: فمن المعلوم في علم المصطلح أن المنقطع ما سقط منه راو، وهذا متصل؛ إلا أن راويه التابعي لم يسم - كما هو في حديث حذيفة -.","vol":"14","page":804},{"text":"<span data-type=\"title\" id=toc-6869>٦٨٥١ </span>- (كَلِمَاتٌ مَنْ ذَكَرَهُنَّ مِائَةَ مَرَّةٍ دُبُرَ كُلِّ صَلَاةٍ: اللَّهُ أَكْبَرُ، سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، ثُمَّ لَوْ كَانَتْ خَطَايَاهُ مِثْلَ زَبَدِ الْبَحْرِ، لَمَحَتْهُنَّ. لَمْ يَرْفَعْهُ) .\nمنكر موقوف.\nأخرجه أحمد (٥/ ١٧٣) من طريق ابن لهيعة: ثنا يحيى (كذا) بن عبد الله: أن أبا كثير مولى بني هاشم حدثه: أنه سمع أبا ذر الغفاري - صاحب رسول الله ﷺ - يقول: ... فذكره. وفي آخره:\n\" قال أبي: لم يرفعه \".\nقلت: وهو مع وقفه ضعيف الإسناد، منكر المتن؛ فإن (أبا كثير) هذا: مجهول لا يعرف، ولم يوثقه أحد، وقد أورده البخاري في \" الكنى \" (٦٤/ ٥٨٢)\nمشيرًا إلى هذا الحديث، وسكت عنه. وكذلك فعل ابن أبي حاتم فقال (٤/ ٢/٤٢٩):\n\"سمع أبا ذر الغفاري: أن التسبيح في دبر الصلاة يمحو الخطايا. روى عنه حيي بن عبد الله \".\nو(حُيّي) هذا - هو: المعافري المصري -: صدوق يهم، وقع في \" المسند \":\n(يحيى) - كما رأيت -. ويظهر أنه خطأ قديم؛ فإنه وقع كذلك في \" جامع المسانيد \"\nلابن كثير (١٣/ ٨١٥/ ١١٥١٣)، ولم يتنبه له محققه الدكتور القلعجي، ولايسعه إلا ذلك؛ فإنه حوّاش قمّاش! وعلى الصواب وقع في \" أطراف المسند \" لابن حجر (٦/ ٢٠٥)، ونبه محققه الدكتور زهير بن ناصر الناصر على خطأ المطبوع، وجزم بأنه تحريف، وأحال إلى عدة مصادر من كتب الرجال، وفاته \" الجرح","vol":"14","page":805},{"text":"والتعديل \"، كما فاته \" التعجيل \"؛ فإنه موافق لـ \"أطرافه \"، وقال: \"لايعرف\".\nوابن لهيعة: ضعيف لسوء حفظه، إلا فيما رواه العبادلة ونحوهم، وليس هذا منه.\nوأما أنه منكر المتن؛ فلأنه مخالف للأحاديث الصحيحة الواردة في الباب، ولا سيما وبعضها عن أبي ذر نفسه مرفوعًا بلفظ:\n\" ... تسبح خلف كل صلاة ثلاثًا وثلاثين، وتحمد ثلاثًا وثلاثين، وتكبر أربعًا وثلاثين \".\nأخرجه أحمد (٥/ ١٥٨) وغيره بسند صحيح، وهو مخرج في \" الصحيحة \" (١١٢٥) .\nولقد كان من البواعث على تحقيق القول في حديث الترجمة أن الحافظ المنذري سكت عن إسناده في \" الترغيب \" (٢/ ٢٦١/ ٧)؛ بل وصدره بصيغة (عن) المشعر بقوته في اصطلاحه! وقول الهيثمي في \" المجمع \" (١٠/ ١٠١):\n\" رواه أحمد موقوفًا، وأبو كثير: لم أعرفه، وبقية رجاله حديثهم حسن \"!\nوتقلده الثلاثة المعلقون على \" الترغيب \" (٢/ ٤٤٩) !\nوأهم من ذلك كله أن السيوطي أورده في \" الجامع الصغير \"، و\" الكبير \" أيضًا! وهو خاص بالأحاديث المرفوعة - كما هو معلوم -؛ فكأنه لم ينتبه لقول أحمد عقب الحديث:\n\"لم يرفعه \".","vol":"14","page":806},{"text":"<span data-type=\"title\" id=toc-6870>٦٨٥٢ </span>- (من صلى علي صلاة واحدة صلى الله عليه عشرا، ومن صلى علي عشرا صلى الله عليه مئة.\nومن صلى علي مئة كتب الله بين عينيه: براءة من النفاق، وبراءة من النار، وأسكنه الله يوم القيامة مع الشهداء) .\nمنكر دون الجملة الأولى.\nأخرجه الطبراني في\" المعجم الأوسط \" (٨/١١٥/ ٧٢٣١) و\" المعجم الصغير \" (١٨٦ - هند) من طريق ابراهيم بن سلم بن رشيد الهجيمي البصري: ثناعبد العزيز بن قيس بن عبد الرحمن عن حميد الطويل عن أنس بن مالك مرفوعًا. وقال:\n\" لم يروه عن حميد إلا عبد العزيز بن قيس، تفرد به إبراهيم بن سلم \".\nقلت: وهو غير معروف، وبه أعله المنذري؛ فقال في \" الترغيب \" (٢/ ٢٧٨) بعدما عزاه لـ \" المعجمين \":\n\"وفي اسناده إبراهيم بن سالم (!) بن شبل (!) الهجيمي، لا أعرفه بجرح ولا عدالة \".\nوكذا قال الهيثمي (١٠/ ١٦٣)؛ الا أنه لم يقل: (بجرح ولا عدالة) .\nوأقرهما السخاوي في \" القول البديع \" (ص ٧٧ - ٧٨) . ثم قال الهيثمي:\n\"وبقية رجاله ثقات \"!\nكذا قال! و(عبد العزيز بن قيس بن عبد الرحمن): لم يوثقه أحد، وأظن أنه التبس عليه بـ (عبد العزيز بن قيس العبدي)؛ فإنه وثقه ابن حبان","vol":"14","page":807},{"text":"(٥/ ١٢٤)، وقال أبو حاتم فيه:\n\"مجهول\"، أو أنه ظنهما واحدًا؛ فإن كلًا منهما بصري، فقد سبق إلى هذا، فقد ساقه المزي عقب هذا الأول، وقال:\n\"ذكرته تمييزًا بينهما، وقد خلط بعضهم إحدى هاتين الترجمتين بالأخرى، والصواب التفريق بينهما - كما ذكرنا - \". وتبعه الحافظ العسقلاني في \" تهذيبه \" وقال:\n\" وهو متأخر الطبقة عن الذي قبله جدًا \". ولذلك قال في الأول من \" التقريب \":\n\" مقبول، من الرابعة \". وفي الآخر:\n\" مقبول، من الثامنة \".\nإذا عرفت هذا؛ فاعلم أنني حكمت على الحديث بالنكارة؛ لتفرد هذا الإسناد المجهول بهذا السياق من جهة، ولمخالفته لكل الأحاديث الأخرى في فضل الصلاة على النبي ﷺ، ما صح إسناده منها وما لم يصح من جهة أخرى، وقد استقصاها الحافظ السخاوي في \" القول البدبع \"، إلا أنه ساق (ص ٨١ - ٨٢) عن ابن\nعباس ﵄ عن أصحاب رسول الله ﷺ - الأكابر - قالوا: قال رسول الله ﷺ:\n\" من صلى عليّ صلاة واحدة؛ صلى الله عليه عشرًا، ومن صلى عليّ عشرًا؛ صلى الله عليه مئة، ومن صلى علي مئة؛ صلى الله عليه ألفًا ومن صلى علي ألفًا؛ زاحمت كتفه كتفي على باب الجنة \". وقال السخاوي عقبه:","vol":"14","page":808},{"text":"\"ذكره صاحب \" الدر المنظم \"؛ لكني لم أقف على أصله إلى الآن، وأحسبه موضوعًا\".\nقلت: وهو ظاهر الوضع والبطلان.\nواستثنيت الجملة الأولى؛ لثبوتها من طريق أخرى عن أنس ﵁ عند ابن حبان والحاكم وغيرها بسند صحيح. وهو في \" صحيح مسلم \" وغيره من حديث أبي هريرة - وهو مخرج في \" صحيح أبي داود \" (١٣٦٩) -، ومن حديث ابن عمرو أيضًا - وهو مخرج في \" الإرواء \" في الحديث (٢٤٢) -.\n(تنبيه): وقع (سلم) .. هكذا في \" الأوسط \"، وكذا في \" تهذيب \" المزي والعسقلاني. ووقع في \" الصغير \": (سالم)، وكذا عند المنذري، والهيثمي، والسخاوي.\nووقع عند هؤلاء الثلاثة مكان (رشيد): (شبل) - كما تقدم -، وهو خطأ مخالف لـ \" المعجمين \" و\" التهذيبين \". ويبدو أنه من المنذري قلده الآخران!\nووقع في \" المجمع \": \" سالم بن سلم (٢) \" ت وعلى الهامش: \" (٢) في نسخة: شبل \"!\nومر المعلقون الثلاثة على النص الأول، فنقلوه في التعليق على \" الترغيب \" (٢/ ٤٩١) كما وجدوه! ولم يعرجوا على ما في الهامش للتحقيق الذي يزعمونه.","vol":"14","page":809},{"text":"<span data-type=\"title\" id=toc-6871>٦٨٥٣ </span>- (وَمَا لِي لا تَطَيبُ نَفْسِي، وَلا يَظْهَرُ بِشْرِي، وَإِنَّمَا فَارَقَنِي جِبْرِيلُ ﵇ السَّاعَةَ، فَقَالَ: يَا مُحَمَّدُ! مَنْ صَلَّى عَلَيْكَ مِنْ أُمَّتِكَ صَلاةً كَتَبَ اللَّهُ لَهُ بِهَا عَشْرَ حَسَنَاتٍ، وَمَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَرَفَعَهُ بِهَا\nعَشْرَ دَرَجَاتٍ، وَقَالَ لَهُ الْمَلَكُ مِثْلَ مَا قَالَ لَكَ. قُلْتُ: يَا جِبْرِيلُ! وَمَا ذَاكَ الْمَلَكُ؟، قَالَ: إِنَّ اللَّهَ ﷿ وَكَّلَ بِكَ مَلَكًا مِنْ لَدُنْ خَلْقِكَ إِلَى أَنْ يَبْعَثَكَ لا يُصَلِّي عَلَيْكَ أَحَدٌ مِنْ أُمَّتِكَ، إِلا قَالَ: وَأَنْتَ صَلَّى اللَّهُ عَلَيْكَ) .\nموضوع بالشطر الثاني.\nأخرجه الطبراني في \" المعجم الكبير\" (٥/ ١٠٤/٤٧٢٠) من طريق ابراهيم بن الوليد الطبراني: حدثني أبي: حدثني عبد العزيز ابن أبي سلمة الماجشون عن الزهري عن أنس بن مالك عن أبي طلحة قال:\nدخلت على رسول ﷺ، وأسارير وجهه تبرق، فقلت: يا رسول الله! ما رأيتك أطيب نفسًا، ولا أظهر يشرًا منك في يومك هذا؟ فقال: ... فذكره.\nقلت: وهذا موضوع؛ آفته (الوليد) هذا - وهو: ابن سلمة الطبراني الأردني، قال دحيم ومسهر:\n\"كذاب \". وقال أبو زرعة:\n\" كان ابنه يحدث بأحاديث مستقيمة، وكان صدوقًا، فلما أخذ في أحاديث أبيه؛ جاء بالأوابد \".\nقلت: يشير إلى أن ابنه هو آفتها. وقال ابن حبان في \" الضعفاء \" (٣/ ٨٠):","vol":"14","page":810},{"text":"\" كان ممن يضع الحديث على الثقات، لا يجوز الاحتجاج به بحال، وابنه ثقة\".\nوقال في ترجمة ابنه من \"الثقات \" (٨/ ٨٤):\n\" يعتبر حديثه من غيرروايته عن أبيه؛ لأن أباه ليس بشيء في الحديث \".\nثم أخرجه الطبراني (٤٧٢١) من طريق حماد بن عمرو النصيبي: ثنا زيد ابن رفيع عن الزهري به؛ دون الشطر الثاني، وزاد:\n\" وعُرضت عليه يوم القيامة \".\nوكذا رواه ابن أبي عاصم في \" الصلاة على النبي ﷺ \" (٣٨/ ٤٤)، وأبو يعلى في \" مسنده \" (٣/ ١٥ - ١٦) .\nواعلم أنه قد خفي حال هذا الحديث وعلته على المنذري والهيثمي.\nأما المنذري: فقد ساقه في \" الترغيب \" (٢/ ٢٧٩/ ٨) عقب رواية أخرى لأحمد والنسائي ثابتة، وسكت عنه، وما ينبغي؛ لأنه يغرر بمن لا علم له، فيظن ثبوته، وهذا ما وقع للجهلة الثلاثة؛ فإنهم حسنوا الحديث، دون أن يفرقوا بين هذه والتي قبلها مما أشرت إليه!\nوأما الهيثمي: فقال (١٠/ ١٦١):\n\" رواه الطبراني، وفي الرواية الأولى - يعني: حديث الترجمة - محمد بن (براهيم بن الوليد الطبراني، وفي الثانية أحمد بن عمرو النصيبي، ولم أعرفهما، وبقية رجالهما ثقات \".\nفتعقبه الحافظ ابن حجر في حاشية \" المجمع \" فقال:","vol":"14","page":811},{"text":"\" قلت: أحمد بن عمرو النصيبي.. تحريف؛ وإنما هو: (حماد بن عمرو)، وكذلك روينا في \" كتاب الصلاة على النبي ﷺ لابن أبي عاصم ... \".\nقلت: ولم يتعقبه في قوله: \" محمد بن إبراهيم ... \"؛ فإنه لا ذكر لاسم (محمد) في إسناد الحديث، فتردد النظر بين أن يكون الحافظ ذهل عنه، وبين أن يكون الاسم مقحمًا فيما بعد من بعض النساخ، أو من الطابع.. وهذا أقرب. والله أعلم.\nوحماد بن، عمرو هذا: حاله قريب من حال (الوليد بن سلمة)؛ فقد قال ابن معين:\n\" هو من المعروفين بالكذب ووضع الحديث \". وقال البخاري:\n\" منكر الحديث \" وقال الحاكم وأ! بو سعيد النقاش:\n\" يروي الموضوعات عن الثقات \".\nوأما الشطر الأول من الحديث فهو الذي رواه أحمد والنسائي، وهو في \" الصحيح \" بمرتبة (حسن صحيح) .\n<span data-type=\"title\" id=toc-6872>٦٨٥٤ </span>- (من انقطع إلى الله،كفاه الله كل مؤنة، ورزقه من حيث لا يحتسب، ومن انقطع إلى الدنيا وكله الله إليها) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/ ٥ ١ ٢ - ٦ ١ ٢/ ٣٣٨٣) و\" العجم الصغير \" (ص ٦٤ - هند)، ومن طريقه الخطيب في \" التاريخ \" (٧/١٩٦)، وكذا أبو الشيخ ابن حيان؛ ومن طريقه الشجري في \" الأمالي \" (٢/ ١٦٠)، وابن أيي الدنيا في \" الفرج \" (ص ٧ - ٨)، والبيهقي في \" شعب الإيمان \" (٢/","vol":"14","page":812},{"text":"٢٨/ ١٠٧٦ و١٢٠/١٣٥١ و١٣٥٢)، والأصبهاني في كتابه \" الترغيب \" (١/ ٢٨٤/ ٦٣٤)؛ كلهم من طريق إبراهيم بن الأشعث - صاحب الفضبل بن عياض - عن الفضيل بن عياض عن هشام بن حسان عن الحسن عن عمران بن الحصين مرفوعًا. وقال الطبراني:\n\" تفرد به إبراهيم بن الأشعث الخراساني\".\nقلت: وهو مختلف فيه - كما بينت في \" الروض النضير \" (٧٤٦) - لكن الحسن البصري مدلس، وغفل ابن الجوزي عن هذه االعلة؛ فأعله بالأول؛، فقال في \" العلل \" (٢/ ٦ ٣١/ ٣٣٨ ١) - وقد رواه من طريق الخطيب -:\n\" قال الطبراني: تفرد به إبراهيم. وقد قدح فيه أبو حاتم الرازي \".\nوأعله الحافظ العراقي بهما، فقال في \" تخريج الإحياء \" (٤/ ٢٤٤):\n\" أخرجه الطبراني في \" الصغير \"، وابن أبي الدنيا، ومن طريقه البيهقي في \" الشعب \" من رواية الحسن عن عمران بن حصين، ولم يسدغ منه، وفيه إبراهيم ابن الأشعث: تكلم فيه أبو حاتم \".\nوقال تلميذه الهيثمي في \" المجمع \" (١٠/ ٣٠٣ - ٣٠٤):\n\" رواه الطبراني في \" الأوسط \"، وفيه إبراهيم بن الأشعث صاحب الفضيل، وهو ضعيف، وقد ذكره ابن حبان في \" الثقات \" وقال: يغرب ويخطئ ويخالف.\nوبقية رجاله ثقات \".\nوأما المنذري فكأنه مال إلى تقويته؛ لأنه صدره في \" الترغيب \" (٣/ ٩/١٨) بقوله:","vol":"14","page":813},{"text":"\"وعن عمران بن حصين ... \"، وقال في تخريجه:\n\" رواه أبو الشيخ في \" كتاب الثواب \"، والبيهقي، كلاهما من رواية الحسن عن عمران، وفي اسناده إبراهيم بن الأشعث خادم الفضيل، وفيه كلام قريب \"!\nقلت: يشير إلى كلام ابن حبان المتقدم، وأما كلام أبي حاتم الذي أشار اليه العراقي وابن الجوزي فنصه - كما في \" المغني \" -:\n\" كنا نظن به الخير، فقد جاء بمثل هذا الحديث، وذكر حديثًا واهيًا\".\n<span data-type=\"title\" id=toc-6873>٦٨٥٥ </span>- (مَنْ أَكَلَ طَيِّبًا وَعَمِلَ فِي سُنَّةٍ وَأَمِنَ النَّاسُ بَوَائِقَهُ دَخَلَ الْجَنَّةَ فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ! إِنَّ هَذَا الْيَوْمَ فِي النَّاسِ لَكَثِيرٌ؟ قَالَ: وَسَيَكُونُ فِي قُرُونٍ بَعْدِي) .\nمنكر.\nأخرجه هناد في \" الزهد \" (٣٦ ١ ١)، والترمذي (٢٥٢٢)، والحاكم (٤/ ١٠٤)، والطبراني في \" المعجم الأوسط \" (٣٥٤٤)، ومن طريقه المزي في \" التهذيب \" (٣٣/ ٧٧ - ٧٨)، وهبة الله اللالكائي في \" أصول السنة \" (١/٥٣/ ٩) من طريق إسرائيل عن هلال بن مقلاص الصيرفي عن أبر بشر عن أبي وائل عن أبي سعيد الخدري.... مرفوعًا. وقال الطبراني:\n\" لا يروى الا بهذا الإسناد، تفرد به إسرائيل \".\nوذكر الترمذي نحوه عن البخاري، وأنه لم يعرف اسم (أبي بشر)، وقال الترمذي مضعفًا:\n\"حديث غريب، لا نعرفه إلا من هذا الوجه \".","vol":"14","page":814},{"text":"قلت: وعلته (أبو بشر) هذا: قال الحافظ في \" التقريب \":\n\"مجهول \". وقال الذهبي في \" الكاشف \":\n\"لايعرف\".\nثم نسي هذا؛ فوافق الحاكم على قوله: \" صحيح الإسناد\"!\nوأورده ابن الجوزي في \" العلل \" (٢/ ٢٦٣/ ٢٥٢ ١) معلقًا على أحمد بن حنبل بالسند المذكور عن أبي سعيد، وقال:\n\"قال أحمد: ما سمعت بأنكر من هذا الحديث، لا أعرت ... أبا بشر.\nوأنكر الحديث إنكارًا شديدًا \".\nقلت: وهذا القول من الفوائد التي خقت منها كتب التراجم، فحفظه لنا ابن الجوزي. جزاه الله خيرًا.\nوالحديث رواه ابن أبي الدنيا في \" الصمت \" (٤٣/ ٢٦) من طريق إسرائيل بلفظ:\n\"من كسب طيبًا ... \" والباقي مثله؛ دون قوله: \" فقال رجل ... \" إلخ.\nوقد وقفت له على طريق آخر يرويه محمد بن يزيد بن سنان: ثنا يزيد ابن سنان قال: قال عطاء: حدثني أبو سعيد الخدري به، دون جملة السنة.\nأخرجه أبو بكر الذكواني في \" اثنا عثر مجلسًا\".\nقلت: وهذا إسناد ضعيف أيضًا؛ مسلسل بالعلل؛ محمد بن يزيد بن سنان","vol":"14","page":815},{"text":"وأبوه: ضعيفان، قال أبو حاتم في الابن محمد:\n\" ليس بشيء، هو أشد غفلة من أبيه، مع أنه كان رجلًا صالحًا، لم يكن من أحلاس الحديث \". وقال أبو داود عن الولد والوالد:\n\" ليس بشيء\". ووثقه ابن حبان وغيره.\nوالظاهر أن والده أسوأ؛ فقد قال فيه النسائي:\n\" متروك الحديث \". وقال مرة:\n\" ليس بثقة \". وقد اتفقوا على تضعيفه، ولم يوثقه أحد.\nثم إن قوله: \" قال عطاء،: صيغة تعليق، فكأنه لم يسمعه منه، ويؤيده أن الحافظ المزي لم يذكر (عطاء) في شيوخه، وإنما قال - وهو يسرد أسماء من يروي\nعنهم -:\n\" وابن لعطاء بن أبي رباح \".\nوقد ذكروا في ترجمة (عطاء) أنه روى عنه (يعقوب بن عطاء)، وهو ضعيف - كما في \" التقريب \" وغيره -.\n(تنبيه): رأيت أن الترمذي لم يزد في الحكم على الحديث على قوله:\n\" غريب \"؛ وهو يعني: أنه ضعيف. وقد عزا إليه المنذري في \" الترغيب \" (٣/١٢/ ٤) أنه قال:\n\"حديث حسن صحيح غريب \"!","vol":"14","page":816},{"text":"وهذا خطأ، لا أدري أهو منه أم من الناسخين؛ فإنه مخالف لنسخة \" تحفة الأحوذي \" (٣/ ٣٢٢) وغيرها، ولكل الذين نقلوا عن الترمذي استغرابه فقط؛ كالمزي في \" تحفة الأشراف \" (٣/ ٣٦٣/ ٧٢ ٠ ٤)، والتبريزي في \" المشكاة \" (١٧٨)، والسيوطي في \" الجامع الكبير\" (٢/ ٧٥٥) وغيرهم.\n٦٨٥٦ - (لا يعجبنك رحب الذراعين يسفك الدماء فإن له عند الله قاتلا لا يموت.\nولا يعجبنك امرؤ كسب مالا من حرام فإنه إن أنفقه أو تصدق به لم يقبل منه وإن تركه لم يبارك له فيه وإن بقي منه شيء كان زاده إلى النار) .\nضعيف جدًا. أخرجه الطيالسي في \" مسنده \" (٤٠/ ٣١٠)، ومن طريقه البيهقي في \" شعب الإيمان \" (٤/ ٣٩٦/ ٥٥٢٥)، والطبراني في \" المعجم الكبير \" (١٠/ ١٣١/ ١٠١١١) من طريق النضر بن حميد أبي الجارود عن\nأبي الأحوص عن عبد الله مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ النضر هذا ترجمه ابن أبي حاتم باسمه وكنيته هذه، وروى عن أبيه أنه قال:\n\" متروك الحديث \". وقال البخاري - كما في \" ضعفاء \" العقيلي وغيره -:\n\" منكر الحديث \".\n(تنبيه): تحرف اسم (حميد) - والد (النضر) في \" المسند \" - إلى: (معبد)، وفي \" الشعب \" إلى: (شميل)، ووقع فيهما: (عن الجارود) مكان: (أبي\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) رقم الحديث في الكتاب المطبوع<span data-type=\"title\" id=toc-6874> ٨٦٥٦</span>، ولعله خطأ مطبعي، وتم إصلاحه هنا مراعاة لترقيم الأحاديث\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"14","page":817},{"text":"الجارود)، وهو موافق لما في \" ضعفاء \" العقيلي و\" الميزان \" في ترجمة (النضر بن حميد - زاد في \" الميزان \": - أبو الجارود):\n\" روى عن ثابت وأبي الجارود \". وذكره في \" الجرح \"؛ لكنه قال:\n(أبي اسحاق) .. مكان: (أبي الجارود) .\nولعله الصواب؛ أعني أن (أبو الجارود) كنية (النضر بن حميد) .. وليس شيخه في هذا الحديث، وهكذا على الصواب وقع في \" معجم الطبراني \"، وكذلك ذكره المزي في الرواة عن (أبي الأحوص عوف بن مالك الأشجعي) .\nومن الغريب أن مؤلفي (الكنى) لم يذكروا (النضر) هذا فيمن يكنى بكنيته هذه، حتى ولا الذهبي في كتابه الجامع والمختصر: \" المقتنى في سرد الكنى \". والله أعلم.\nوقد ذكرت آنفًا أنه تحرف اسم (حميد) - والد النضر هذا - الى: (معبد) في \" مسند الطيالسي \"؛ فغفل عن هذا الشيخ الأعظمي في حاشيته على \" المطالب العالية \" - وقد عزاه الحافظ إليه -؛ فقال الشيخ (١/ ٢٨٠):\n\" في اسناده النضر بن معبد: ليّن الحديث. وقال البوصيري: رواه ابن أبي شيبة وأحمد والبزار كلهم من طريق الصباح بن محمد الأحمسي ... \"!\nوفي هذا التخريج غفلة أخرى له؛ فإن الصباح هذا لا وجود له في إسناد حديث (عبد الله) هذا - وهو: ابن مسعود -، وإنما هو في حديث أخر عنه ليس فيه الجملة الأولى منه. وهو مخرج في \" غاية المرام \" (٢٩ - ٣٠/ ١٩) .","vol":"14","page":818},{"text":"<span data-type=\"title\" id=toc-6875>٦٨٥٧ </span>- (من قضى لأحد من أمتي حاجة يريد أن يسره بها، فقد سرني، ومن سرني؛ فقد سر الله، ومن سر الله؛ أدخلة الله الجنة) .\nموضوع.\nأخرجه البيهقي في \" شعب الايمان \" (٦/ ١١٥/ ٧٦٥٣) من طريق أحمد بن علي بن الأفطح: نا يحيى بن زهدم بن الحارث: حدثني أبي عن أنس بن مالك مرفوعًا. وقال:\n\"سرور الله تعالى حسن قبوله لطاعة عبده وارتضاؤه إياها\"!\nقلت: هذا تأويل، والتأويل فرع التصحيح، وأنى له الصحة؟!\nويحيى بن زهدم: قال فيه ابن حبان (٣/ ١١٤):\n\" روى عنه أحمد بن علي بن الأفطح، والمصريون عنه عن أبيه عن العرس بن عميرة.. نسخة موضوعة، لا يحل كتابتها إلا على جهة التعجب \".\nووافقه الذهبي في \" المغني \"؛ لكنه قال في \" الميزان \":\n\" (أحمد بن علي بن الأفطح): عن يحيى بن زهدم بطامات. قال ابن عدي: لا أدري البلاء منه أو من شيخه؟ \".\nوأما ابن حبان فوثق ابن الأفطح هذا؛ فقال في \" الثقات \":\n\" يروي عن يحيى بن زهدم عن أبيه عن العرس بن عميرة بنسخة مقلوبة، البلية فيها من (يحيى بن زهدم)، وأما هو في نفسه - إذا حدث عن الثقات - فصدوق ... \".","vol":"14","page":819},{"text":"<span data-type=\"title\" id=toc-6876>٦٨٥٨ </span>- (من آقال نادمًا؛ أقال الله نفسه يوم القبامة) .\nمنكر بذكر: (نفسه) .\nأخرجه ابن عدي في \" الكامل \" (٦/ ١٨٠) من طريق محمد بن الحارث: ثنا محمد بن عبد الرحمن بن البيلماني عن أبيه عن ابن عمر مرفوعًا. وقال - بعد أن ساق له أحاديث أخرى -:\n\" وهذه الأحاديث وغيرها مما يرويه ابن البيلماني عن أبيه عن ابن عمر وابن عباس؛ فالبلاء فيه من ابن البيلماني، وإذا روى عن ابن البيلماني محمد بن الحارث؛ فجميعًا ضعيفان، والضعف على حديثهما بيّن \".\nقلت: وتقدم لهما بعض الأحاديث الموضوعة؛ فانظر مثلًا رقم (٥٤، ٨٢٠) .\nوأخرجه عبد الرزاق في \" المصنف \" (٢/ ٥٦/ ٢٤٦٨) عن معمر عن يحيى ابن أبي كثير قال: قال رصول الله ﷺ: ... فذكره.\nوهذا معضل، وقول السيوطي في \"الجامع الكبير\" (٢/ ٧٥٣): \" مرسل \" ... ليس بدقيق؛ لأن يحيى لا يروي عن الصحابة.\nوقد وصله الحسن بن عبد الأعلى الصنعاني البوسي: ثنا عبد الرزاق عن معمر عن محمد بن واسع عن أبي صالح عن أبي هريرة مرفوعًا به.\nأخرجه البيهقي في \" السنن \" (٦/ ٢٧) .\nو(البوسي): نسبة إلى: (بوس) .. قرية بـ (صنعاء اليمن) . وقد أورده السمعاني في هذه المادة من \" الأ نساب \"، وأحال في ترجمته إلى مادة (الأبناوي)، وذكر (١/ ٧٧) أن منها (أبو محمد عبد الأعلى بن محمد بن الحسن بن\nعبد الأعلى ابن إبراهيم بن عبد الله الأبناوي) من أهل (صنعاء اليمن)، يروي","vol":"14","page":820},{"text":"عن عبد الرزاق ابن همام، وهو من أقران الدبري، روى عنه ابنه أبو بكر محمد بن عبد الأعلى الأبناوي.\nولم يذكر فيه جرحًا ولا تعديلًا، ولا رأيته في شيء من كتب الرجال؛ فهو مجهول، والمحفوظ بالإسناد الصحيح عن أبي صالح ليس فيه ذكر النفس - كما يأتي -.\nوالحديث عزاه المنذري في \" الترغيب \" (٣/ ٢٠/ ١) تحت حديث أبي هريرة مرفوعًا:\n\"من أقال مسلمًا بيعته (وفي رواية: عثرته)؛ أقال الله عثرته يوم القيامة\".\nوفي رواية لأبي داود في \" المراسيل \" ... \" فذكر حديث الترجمة.\nولم أجده في مطبوعة \" المراسيل \"، وقد قلبت أوراقه.. ووقة ووقة، بعدما أستعنت عليه بفهارسه، فلا أدري؛ أفي المطبوعة خرم، أم هو سهو من المنذري رحمه الله تعالى؟\nوالمحفوظ في الحديث ما ذكرته عن المنذري بلفظ:\n\"بيعته \" و: \" عثرته \".. مكان: \" نفسه \". وهو مخرج في \" إرواء الغليل \" (٥/١٨٢/ ١٣٣٤) . وله شاهد من حديث أبي شريح، وهو مخرج في \" الصحيحة \" (٢٦١٤) .\n<span data-type=\"title\" id=toc-6877>٦٨٥٩ </span>- (إنما الحلف حنث أو ندامة) .\nمنكر.\nأخرجه البخاري في \" التاريخ \" (١/ ٢/ ٢٨ ١ - ٢٩ ١)، وابن ماجه","vol":"14","page":821},{"text":"(٢١٠٣)، وابن حبان في \" صحيحه \" (١١٧٥ - الموارد)، والحاكم (٤/ ٣٠٣)، والبيهقي في \" السنن \" (١٠/ ٣٠)، وابن أبي شيبة في \" المصنف \" (٧/ ٢٢/٢٢٤٢)، ومن طريقه أبو يعلى في \" مسنده \" (٠ ١/ ٦٢/ ٥٦٩٧)، والطبراني في \" المعجم الأوسط \" (٩/ ١٩٥/ ٨٤٢٠) و\" الصغير \" (٢٢٤ - هند)؛ كلهم\nمن طريق بشار بن كدام عن محمد بن زيد بن عبد الله بن عمر عن ابن عمر\nمرفوعًا. وقال الطبراني:\n\" لا نحفظ لبشار حديثًا مسندًا؛ غير هذا \".\nقلت: وهو ضعيف؛ كما قال أبو زرعة، وتبعه الذهبي والعسقلاني. وشذ ابن حبان؛ فذكره في \" الثقات \" (٦/ ١١٣)، والحاكم - مع تساهله المعروف - أعله بالوقف، فقال عقبه:\n\"وهذا الكلام صحيح من قول ابن عمر\" (١) .\nثم ساقه من طريق أبي ضمرة عن عاصم بن محمد بن زيد بن عبد الله بن عمر بن الخطاب عن أبيه عن ابن عمر ﵄ قال:\n\" إنما اليمين مأثمة أو مندمة \".\nوأبو ضمرة - اسمه: (أنس بن عياض)، وهو -: ثقة من رجال الشيخين، وقد خولف في قوله: (ابن عمر)؛ فقال البخاري عقب الحديث المرفوع: قال لنا أحمد بن يونس: حدثنا عاصم بن محمد بن زيد به، إلا أنه قال: قال\n_________\n(١) كذا هو في \" المستدرك \". ووهم المعلق على \" الإحسان \" (١٠/ ١٩٨) فسقط من قلمه لفظ: (ابن) .","vol":"14","page":822},{"text":"عمر بن الخطاب ... فذكره موقوفًا منقطعًا، وقال عقبه:\n\" وحديث عمر أولى بإرساله \".\nيعني: انقطاعه بين محمد بن زيد وجده الأعلى (عمر بن الخطاب)؛ فإنهم لم يذكروا له رواية إلا عن جده الأدنى (عبد الله بن عمر) وأمثاله من صغار الصحابة.\nوهذا الإعلال رواه البيهقي عن البخاري وأقره، ونقله عن البيهقي البوصيري في \" مصباح الزجاجة \" (٢/ ١٣٤) وأقره.\nومما سبق يتبين تساهل المنذري في تصديره الحديث في \" التركيب \" (٣/٢٩/ ٧ و٤/ ٤٨/ ١٩) بقوله:\n\" وعن ابن عمر ... \"، وعزوه إياه لابن ماجه وابن حبان في \" صحيحه \"! وسكوته عن علته؛ وهي: الضعف والمخالفة.\nوإن من تخاليط الثلاثة المعلقين عليه قولهم (٢/ ٥٧٣):\n\" ... وفيه بشار بن كدام ضعيف. ومحمد بن زيد لم يدرك عمر بن الخطاب، ولا سمح منه \"!\nفخلطوا الموقوف بالمرفوع، وأعلوا هذا بالانقطاع، وأنه عن (عمر)، كأنما هو عن (ابن عمر) !! وهو متصل ولا علة في إسناده إلا ضعف بشار، مع مخالفته للثقات الذين أوقفوه!","vol":"14","page":823},{"text":"<span data-type=\"title\" id=toc-6878>٦٨٦٠ </span>- (فما ينفعكم أن أصلي على رجل روحه مرتهن في قبره لا يصعد روحه إلى السماء، فلو ضمن رجل دينه قمت، فصليت عليه، فإن صلاتي تنفعه) .\nضعيف جدًا.\nأخرجه العقيلي في \" الضعفاء \" (٣/ ٣٩٣)، والطبراني في \" المعجم الأوسط \" (٦/ ١٢١/ ٥٢٤٩) - والسياق له - من طريق أبي الوليد الطيالسي قال: حدثنا عيسى بن صدقة قال: حدثني عبد الجميد بن أبي أمية\nقال:\nكنا عند أنس بن مالك فقال: سمعت رسول الله ﷺ - وأتي برجل يصلّي عليه - فقال:\n\" هل على صاحبكم دين؟ \". قالوا: نعم. قال: ... فذكره. وقال الطبراني:\n\" لا يروى عن أنس إلا بهذا الإسناد، تفرد به عيسى بن صدقة \".\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nالأولى: عيسى بن صدقة: ذكره ابن أبي حاتم، وقال:\n\" ويقال: (صدقة بن عيسى) أبو محرز، والصحيح الأول، سمع أنس بن مالك، وبعضهم يدخل بينه وبين أنس (عبد الحميد بن أبي أمية) \".\nثم ذكر عن أبي الوليد أنه قال فيه:\n\" ضعيف، وعن أبيه أنه قال:","vol":"14","page":824},{"text":"\"شيخ يكتب حديثه \". وفي \" الميزان \":\n\" وقال الدارقطني: متروك \". وقال ابن حبان في ل\" الضعفاء \" (٢/ ١١٩):\n\" كنيته أبو محرز، يروي عن حميد، وعبد الحميد عن أنس، منكر الحديث جدًا ... لا يجوز الاحتجاج بما يرويه لغلبة المناكير عليه \".\nوأما ابن عدي فلم يتبين له حاله؛ فقال في \" الكامل \" (٥/ ٢٥٦):\n\" ليس له من الحديث إلا الشيء اليسير، ولا يتبين صدقه من كذبه؛ لقلة حديثه \".\nوالأخرى: (عبد الحميد بن أبي أمية): كذا وقع في إسناد الحديث وفي ترجمة (عيسى) المتقدمة عن ابن أبي حاتم، وقد سقطت أداة الكنية من \" الميزان \"، فجاء فيه:\n\"عبد الحميد بن أمية: عن أنه ﵁. قال الدارقطني: لا شيء\" (١) .\nوكذلك سقطت من \" المجمع \" فقال (٣/ ٤٠):\n\" رواه الطبراني في \" الأوسط \"، وفيه عبد الحميد بن أمية، وهو ضعيف \".\nوعلى الصواب وقع في \" مجمع البحرين \" (٢/ ٦ ١ ٤/ ٢٧٩ ١) . لكن المعلق أسقطها تبعًا لـ \" الميزان \" ومما لا شك فيه أن ما في الإسناد أصح؛ لموافقته لما في \" ابن أبي حاتم \" وهو في غاية التحقيق - كما لا يخفى على الباحثين -.\nلكن الغريب أن ابن أبي حاتم لم يترجم له. والله أعلم.\n_________\n(١) وكذا في \" سؤالات البرقاني للدارقطني \" (٤٧/ ٣٢٣) .","vol":"14","page":825},{"text":"وقد أسقطه بعضهم من البين، فقال أبو يعلى (٧/ ٢٣٩/ ٤٢٤٤): حدثنا سعيد بن الأشعث: أخبرني عيسى بن صدقة بن عباد اليشكري قال: دخلت مع أبي على أنس بن مالك فقلنا له: حدثنا حديثًا ينفعنا الله به،\nفسمعته يقول:\nمن استطاع منكم أن يموت ولا دَين عليه؛ فليفعل، فإني رأيت نبي الله ﷺ وأتي بجنازة رجل وعليه دَين، فقال:\n\" لا أصلي عليه حتى تضمنوا دينه؛ فإن صلاتي تنفعه \". فلم يضمنوا دينه، ولم يصل عليه، وقال:\n\" إنه مرتهن في قبره \".\nوأخرجه العقيلي أيضًا، قال: حدثنا أحمد بن داود: حدثنا شعيب بن أشعث به.\nثم ساقه من طرق أخرى عن صدقة بن عيسى، وبعضهم قال: عيسى بن عباد بن صدقة عن أنس. ولم يسق لفظه، وقال:\n\" وقد روي هذا الحديث من غير هذا الوجه، وبخلاف هذا اللفظ من جهة تثبت\" (١) .\nقلت: و(سعيد بن الأشعث) - هو: ابن سعيد السمان -: صدوق - كما قال\n_________\n(١) قلت: فيه أحاديث صحيحة حول قوله ﷺ: \" صلوا على صاحبكم \"، وفي بعضها أنه صلى على الميت بعد أن تعهد أبو قتادة بالقضاء عنه، وهي مخرجة في \" أحكام الجنائز \" (ص ٢٧ و٠ ١١ - ١١٢) .","vol":"14","page":826},{"text":"أبو حاتم، وروى عنه أبو زرعة -. فهذا الاختلاف في إسناده من (عيسى بن صدقة)؛ فتارة يذكر بينه وبين أنس: (عبد الحميد بن أبي أمية)، وتارة يسقطه، وذلك مما يؤكد ضعفه. والله أعلم.\nوأما قول الهيثمي (٣/ ٣٩):\n\" رواه أبو يعلى، وعيسى: وثقه أبو حاتم، وضعفه غيره\".\nفهو من أوهامه؛ لأن أبا حاتم إنما قال فيه - كما تقدم -:\n\" شيخ يكتب حديثه\".\nوهذا منه تضعيف له - كما هو ظاهر العبارة -؛ بل قد فسره ابنه في أول كتاب \" الجرح \" (١/ ٣٧) بأنه يكتب حديثه، وينظر فيه اعتبارًا. وقد صرح الذهبي في \" الميزان \" بأن قوله: \" يكتب حديثه \"؛ أي: (ليس بحجة) .\nوأنما قول الطبراني المتقدم: \" لا تفرد به عيسى بن صدقة \"، فهو فيما أحاط به علمه، والا؛ فقد قال أبو يعلى (٦/ ٩٣ ١/ ٣٤٧٧): حدثنا عمار: حدثنا يوسف: حدثنا ثابت عن أنس به مختصرًا، وفيه:\n\" إن جبريل نهاني أن أصلي على رجل عليه دين. وقال: إن صاحب الدَين مرتهن في قبره حتى يقضى عنه دينه \". فأبى النبي ﷺ أن يصلي عليه.\nقلت: وهذا ضعيف جدًا، رجاله ثقات؛ غير يوسف - وهو: ابن عطية؛ كما في حديث قبله (٣٤٧٥)، وهو أبو سهل البصري الصفار -: متروك. ولم يعرفه الهيثمي فقال (٣/ ٤٠):","vol":"14","page":827},{"text":"\" رواه أبو يعلى، وفيه من لم أعرفه \".\nوقلده الثلاثة المعلقون على \" الترغيب \" (٢/ ٥٩٢) .\nوبيض له المعلق على \" المقصد العلي \" (١/ ٧ ٠ ٣/ ٦٩٧)، وسقط من متنه قوله في آخره:\nفأبى النبي ﷺ أن يصلي عليه.\nوالظاهر أنه من مؤلفه الهيثمي؛ فإنه كذلك سقط من \" المجمع \"، وهو في ذلك تابع للمنذري في \" الترغيب \" (٣/ ٣٨/ ٢٩) !\n<span data-type=\"title\" id=toc-6879>٦٨٦١ </span>- (من كن له ثلاث بنات، فصبر على لأوائهن وضرائهن؛ أدخله الله الجنة برحمته إياهن.\nفقال رجل: وابنتان يا رسول الله!؟ قال: وابنتان. قال رجل: يارسول الله! وواحدة؟ قال: وواحدة!) .\nمنكر جدًا بزيادة: (وواحدة) .\nأخرجه الحاكم (٤/ ١٧٦) من طريق محمد بن عشان القزاز: ثنا حماد بن مسعدة عن ابن جريج عن أبي الزبير عن\nعمر بن نبهان عن أبي هريرة ﵁ مرفوعًا. وقال:\n\" صحيح الإسناد \"! وأقره الذهبي، ومن قبله المنذري (٣/ ٨٥/ ١١) !\nقلت: وهذا من العجائب؛ فإنه مسلسل بالعلل:","vol":"14","page":828},{"text":"الأولى: عمر بن نبهان: مجهول عند البخاري وأبي حاتم، والذهبي نفسه، والعسقلاني.\nالثانية: عنعنة ابن جريج وأبي الزبير.\nالثالثة: محمد بن سنان القزاز: كذبه أبو داود وابن خراش - كما ذكر ذلك الذهبي نفسه في \" الميزان \" و\" المغني \" -.\nلكنه قد توبع؛ فقال أحمد (٢/ ٣٣٥): ثنا حماد بن مسعدة به.\nلكن وقع فيه: (عمر بن شهاب) .. وهو تحريف، وانظر إن شئت \" أطراف المسند \" (٧/ ٤٢٨/ ١٦٤) .\nثم رأيته على الصواب في موضع آخر منه (٦/ ٣٩٦)؛ لكن قال: \" عن أبي ثعلبة\"! وفي آخره زيادة ذكرها المنذري (٣/ ٩١/ ١٤)، وكذلك هي عند الطبراني (٢٢/ ٣٨٤) .\nوقال ابن أبي شيبة في \" المصنف \" (٨/ ٣٦٤/ ٥٤٩٢) - وعنه الطبراني (٢٢/ ٣٨٣ - ٣٨٤) -: مصعب بن المقدام قال: حدثنا مندل عن ابن جريج به.\nالرابعة: الاضطراب في متنه وإسناده؛ فقال محمد بن عبد الله الأنصاري عن ابن جريج ... به إلى قوله: \" الجنة \"؛، دون ما بعده.\nأخرجه البيهقي في \" شعب الإيمان \" (٦/ ٠٥ ٤/ ٨٦٧٨) من طريقين عنه، أحدهما محمد بن يونس، وزاد ما بعده.","vol":"14","page":829},{"text":"لكن محمد بن يونس هذا - هو: (الكديمي)، و-: كان يضع الحديث على الثقات؛ كما قال ابن حبان وغيره.\nوقال البخاري في \" التاريخ \" (٣/ ٢/ ٢٠١): قال سعيد بن يحيى: حدثنا أبي: حدثنا ابن جريج: أخ (١) أبو الزبير عن عمر بن نبهان عن أبي ثعلبة الأشجعي ﵁:\nقلت للنبي ﷺ: مات لي ولدان؟ فقال:\n\"من مات له ولدان في الإسلام؛ أدخله الله الجنة\".\nقال ابن أبي حاتم (٣/ ١٣٨/ ٧٥٥) عن أبيه:\n\" لا أعرف عمر بن نبهان، ولا أعرف أبا ثعلبة \".\nأقول: فيبدو مما تقدم أن آفة هذا الحديث من (عمر بن نبهان)، والاضطراب المذكور منه. والله أعلم.\nوهو إلى ذلك منكر جدًا؛ لمخالفته للأحاديث الأخرى بنحوه، وليس فيها رفع:\n\" وواحدة \". وانما في بعضها:\nحتى ظننا أن إنسانًا لو قال: (وواحدة)؛ لقال: \" وواحدة \". وقد خرجت بعضها في \" الصحيحة \" (١٠٢٧) .\nثم رأيت للحديث طريقًا أخرى لايفرح بها؛ فقال الحسن بن جبلة الشيرازي:\nحدثنا عبيد بن عمرو الحنفي عن أيوب السختياني عن محمد بن سيرين عن أبي هريرة به.\n_________\n(١) كذا الأصل، والظاهر أنه اختصار (أخبر) .","vol":"14","page":830},{"text":"أخرجه الطبراني في \" المعجم الأوسط \" (٧/ ١١٢ - ١١٣/ ٦١٩٥)، وقال:\n\"لم يروه عن أيوب إلا عبيد بن عمرو، تفرد به الحسن بن جبلة\".\nقلت: وهو غير معروف، لم أجد له ذكرًا فيما عندي من كتب التراجم، ولا في \" ثقات ابن حبان \"!\nوشيخه عبيد بن عمرو الحنفي: معروف؛ ولكن بالضعف؛ فقد ذكره ابن عدي بهذه النسبة في \" الكامل \"، وساق له حديثين منكرين (٥/ ٣٤٨ - ٣٤٩)، أحدهما: منكر الإسناد، والآخر: منكر المتن ولفظه:\n\" رأس العقل بعد الإيمان مداراة الناس \". وقد مضى برقم (٣٦٣١) . وقال الدارقطني:\n\"ضعيف\". وأما ابن حبان فوثقه (٨/ ٤٢٩) !\nوالظاهر أن الهيثمي لم يعرفه؛ فإنه قال في \" المجمع \" (٨/ ١٥٨):\n\" رواه الطبراني في \"الأوسط \"، وفيه من لم أعرفهم\".\nفأقول: كلهم معروفون إلا من ذكرت، ومن فوقه - غير شيخه الحنفي -؛ فإنهم؛ أشهر من أن يذكروا، وإلا شيخ الطبراني الذي له أذكره وهو: (محمد بن حنيفة الحنفي)؛ فإن فيه ضعفًا. قال الدارقطني:\n\" ليس بالقوي \".\nوقد فاته عزوه الطريق الأولى عند أحمد؛ فلم يعزه إليه، ولم يسق","vol":"14","page":831},{"text":"لفظه، وتبعه السيوطي في \" الجامع الكبير \" (٢/ ٨٢٩)؛ فقد ساقه برواية الحاكم فقط.\n<span data-type=\"title\" id=toc-6880>٦٨٦٢ </span>- (من كن له ابنتان أو أختان أو عمتان أو خالتان فعالهن، فتحت له الثمانية أبواب الجنة، يا عباد الله! أغيثوه، يا عباد الله! أعطوه، يا عباد الله أقرضوه)\nمنكر جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٢٥٦/ ٧٥١٤) من طريق إبراهيم بن سليم بن رشيد قال: حدثنا عمر بن حبيب القاضي قال: حدثنا هشام بن عروة عن أبيه عن عائشة مرفوعًا. وقال:\n\" لم يروه عن هشام بن عروة إلا عمر بن حبيب، تفرد به ابراهيم بن سليم\".\nقلت: ذكره المزي في الرواة عن (عمر بن حبيب العدوي البصري القاضي)، الا أنه وقع فيه: (سلم) .. مكان: (سليم) . ولم أجد له ترجمة.\nلكن الآفة من شيخه (عمر بن حبيب البصري)، وهو غير (عمر بن حبيب المكي القاضي اليمني) .. هذا ثقة حافظ، وذاك ضعيف - كما قال ابن حبان في \" الثقات \" (٧/ ١٧٣) -؛ بل هو أسوأ من ذلك، فقد قال ابن معين:\n\" كان يكذب \". وقال البخاري في \" التاريخ \" (٣/ ٢/ ١٤٨):\n\" يتكلمون فيه \". وقال ابن حبان في \" الضعفاء \" (٢/ ٨٩):\n\" كان ممن ينفرد بالمقلوبات عن الأثبات، حتى إذا سمعها المبتدئ في هذه الصناعة؛ شهد أنها معمولة \".","vol":"14","page":832},{"text":"قلت: وهذا الحديث أيضًا - كالذي قبله - مما فات الهيثمي؛ فلم يورده مطلقًا في \"المجمع \"، وإنما أورد فيه (٨/ ١٥٧ - ١٥٨) حديث أبي المحبر (١) من رواية الطبراني في \" المعجم الكبير \"، أخرجه (٢٢/ ٣٨٥/ ٩٥٩) من طريق يحيى ابن عبد الحميد الحماني: ثنا مبارك بن سعيد - أخو سفيان بن سعيد الثوري - قال: ثنا خليد الثوري عن أبي المجبرمرفوعًا بلفظ:\n\" من عال ابنتين أو أختين، أو خالتين، أو عمتين، أو جدتين؛ فهو معي في الجنة كهاتين - وضم رسول الله ﷺ إصبعه السبابة والتي إلى جنبها -، فإن كن ثلاثًا؛ فهو مفرح، وإن كن أربعًا أو خمسًا؛ فيا عباد الله! أدركوه، أقرضوه أقرضوه، ضاربوه ضاربوه \". وأعله الهيثمي بقوله:\n\" ... وفيه يحيى بن عبد الحميد الحماني، وهو ضعيف \" (٢) .\nقلت: و(خليد الثوري) أورده البخاري في \" التاريخ \" (٢/ ١/ ١٩٨/ ٦٧١)، وابن أبي حاتم (٢/ ١/ ٣٨٣/ ١٧٥٣)، وابن حبان في \" الثقات \" (٤/ ٢١٠) من رواية نُسير بن ذعلوق عنه. فليضم إليه مبارك بن سعيد هذا.\nوروي الحديث مختصرًا جدًا؛ فقال بقية بن الوليد: عن أبي سنان عن أبي محمد العمي رفعه قال:\n\" يسأل عن الرجل له ابنة؟ قال: \"مثقل \". قال: الرجل له ابنتان؟ قال:\n\" كالدابة الدالجة \". قيل: فالرجل له ثلاث بنات؟ قال: \"يا عباد الله! أغيثوا أخاكم \".\n_________\n(١) كذا في \" المجمع \".. بالحاء المهملة، وفي \" الطبراني \": بالجيم. وقال الذهبي في \" المشتبه \": \" اختلف فيه هل هو بجيم أو بمهملة \". ونحوه في \" الإصابة \".\n(٢) قلت: رواه الحماني هذا في \" مسنده \" - كما في \" الإصابة \" -.","vol":"14","page":833},{"text":"هكذا أخرجه ابن أبي الدنيا في \" كتاب العيال \" (١/ ٢٤٠/ ٩٤) .\nقلت: وهذا إسناد مرسل مظلم؛ لم أعرف منه غير بقية، وهو مدلس كثير الرواية عن الجهولين، والظاهر أن أبا سنان هذا منهم دلس اسمه تعمية له!\n<span data-type=\"title\" id=toc-6881>٦٨٦٣ </span>- (أيها الناس! من أبغضنا أهل البيت، حشره الله يوم القيامة يهوديًا. فقلت: يا رسول الله! وإن صام وصلى؟ قال: وإن صام وصلى، وزعم أنه مسلم، أيها الناس، احتجر بذلك من سفك دمه، وأن يؤدي الجزية عن يد وهم صاغرون. مثل لي أمتي في الطين، فمر بي أصحاب الرايات، فاستغفرت لعلي وشيعته) (*) .\nمنكر جدًا. بل موضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٥/ ١٣ - ١٤/ ٤٠١٤): حدثنا علي بن سعيد الرازي قال: حدثنا حرب بن حسن الطحان قال: حدثنا حنان بن سدير الصيرفي قال: حدثنا شريف المكي قال:\nحدثنا محمد بن علي بن الحسين - وما رأيت محمديًا قط يعدله - قال: حدثنا جابر بن عبد الله الأنصاري قال:\nخطبنا رسول الله ﷺ فسمعته وهو يقول: فذكره. وقال:\n\" لم يروه عن جابر إلا أبو جعفر، ولا عن أبي جعفر إلا شريف، ولا عن شريف إلا حنان بن سدير\".\nقلت: حنان هذا: ترجمه ابن أبي حاتم في كتابه (١/ ٢/ ٢٩٩) برواية\n_________\n(*) كتب الشيخ ﵀ بخطه فوق هذا المتن: \" مضى برقم (٤٩١٩) \". (الناشر) .","vol":"14","page":834},{"text":"جمع عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nوكذلك ترجمه الدارقطني في \" المؤتلف والمختلف \" (١/ ٤٣٠) وقال: \"هو من شيوخ الشيعة\".\nثم ساق له حديثًا من طريق حسن بن حسن عن فاطمة بنت الحسين عن أبيها مرفوعًا:\n\"من شرب شربة (يعني: من مسكر)، فلذ منها؛ لم يقبل منه صلاة أربعين ليلة، وكان حقًا على الله ﷿ أن يسقيه من طينة الخبال \".\nوذكره الحافظ في ترجمته من \" اللسان \" (٢/ ٣٦٧) من مناكيره.\nووقع في \" الميزان \" (١/ ٤٤٩/ ١٦٨٤):\n(جبان بن يزيد - وفي \" اللسان \": (ابن مدير!) الصيرفي الكوفي: قال الأزدي: ليس بالقوي عندهم \"،\nوساق له حديثًا أخر في خروج المهدي بإسناد آخر له عن عبد الله - وهو: ابن مسعود -. وهو مخرج في \" الضعيفة \" تحت الحديث (٨٥) . وقال الحافظ عقبه في \" اللسان \" (٢/ ١٦٦):\n\" وأنا أخشى أن يكون هذا هو (حنان) - بفتح المهملة ونونين.. مخففًا -، وأبوه (سدير) - بفتح السين المهملة -، بوزن (قدير) .. تصحف اسمه واسم أبيه\".\nقلت: ويؤيده أن الدارقطني ساق حديث ابن مسعود المشار إليه في ترجمة (حنان) أيضًا.","vol":"14","page":835},{"text":"وإن مما يؤكد أنه من (شيوخ الشيعة) أنه أورده فيهم النجاشي في كتابه \" الرجال \"، وقال (ص ١١٢):\n\" له كتاب في صفة الجنة والنار ...، وعمّر حنان عمرًا طويلًا \".\nولنعد إلى ترجمة بقية رجال الإسناد، فأقول:\nوأما (شريف المكي): فلم أجد له ذكرًا فيما لدي من المصادر، ومن المحتمل أنه الذي في \" رجال \" النجاشي (١٤٨):\n\"شريف بن سابق التفليسي أبو محمد: أصله كوفي، انتقل إلى (تفليس)،\nصاحب الفضل بن أبي فروة (١)، له كتاب يرويه جماعة\".\nو(حرب بن حسن الطحان): ترجمه ابن أبي حاتم برواية أحمد بن يحيى الصوفي عنه، وقال:\n\"سألت أبي عنه؟ فقال: شيخ\". وذكره ابن حبان في \" الثقات \"، وقال (٨/ ٢١٣):\n\"روى عنه أهل العراق\". وقال الأزدي - كما في \" الميزان \" -:\n\" ليس حديثه بذاك \". وذكره النجاشي أيضًا في \" رجاله \"، وقال (١١٤):\n\" كوفي قريب الأمر في الحديث، له كتاب، عامي الرواية \".\nوفسر الحافظ في \" اللسان \" قوله: \" عامي الرواية \" بقوله:\n\"أي شيعي \"!\n_________\n(١) كذا، ووقع في ترجمة (الفضل) عنده (٢٣٧): \"قرة \". وذكر منها كتابه المذكور.","vol":"14","page":836},{"text":"وأما (علي بن سعيد الرازي): فقال الدارقطني - كما في \" المغني \" -:\n\" ليس بذاك، تفرد بأشياء \".\nقلت: لعل الآفة ممن فوقه من الشيعة؛ فإن علامات الوضع الشيعي عليه لائحة، ولا أدل على ذلك من قرن الشيعة مع علي ﵁ في هذا الحديث، وهل كان لعلي شيعة في عهد النبي ﷺ؟! وهم انما وجدوا بعد قصة التحكيم المعروفة بين علي ومعاوية ﵄!\n<span data-type=\"title\" id=toc-6882>٦٨٦٤ </span>- (من كان قاضيا، فقضى بالجهل، كان من أهل النار. ومن كان قاضيا، فقضى بالجور كان من أهل النار. ومن كان قاضيا عالما يقضي بحق أو بعدل، سأل التفلت كفافا) .\nضعيف.\nأخرجه الترمذي (٣٢٢ ١)، وأبو يعلى (٥٧٢٧)، وابن حبان (٠٣٤ ٥ - الإحسان) - والسياق له -، وابن أبي حاتم في \" العلل \" (١/ ٤٦٨/١٤٠٦)، والطبراني في \" المعجم الكبير \" (٢ ١/٣٥١ - ٣٥٢/ ١٣٣١٩) و\" المعجم الأوسط \" (٣/ ٣٥١ - ٣٥٢/ ٢٧٥١)، والضياء المقدسي في \" المختارة \" (١/ ٤٩٩/ ٣٦٩) - بعضهم مطولًا، وبعضهم مختصرًا -؛ كلهم من طريق معتمر ابن سليمان قال.: سمعت عبد الملك بن أبي جميلة يحدث عن عبد الله بن وهب - وقال بعضهم: موهب -: أن عثمان بن عفان قال لابن عمر:\nاذهب فكن قاضيًا. قال: أو تعفيني يا أمير المؤمنين. قال: عزمت عليك إلا ذهبت فقضيت. قال: لا تعجل، سمعت رسول الله يقول:","vol":"14","page":837},{"text":"\" من عاذ بالله؛ فقد عاذ بمعاذ \".\nقال: نعم؛ قال: فإني أعوذ بالله أن أكون قاضيًا. قال: وما يمنعك وقد كان أبوك يقضي؟ قال: لأني سمعت رسول الله ﷺ يقول: ... فذكره. فما أرجو بعد ذا؟ وقال الطبراني:\n\" لا يروى عن ابن عمر إلا بهذا الإسناد، تفرد به معتمر \"!\nقلت: بل قد توبع؛ فقال أحمد (١/ ٦٦)، وابن سعد في \" الطبقات \" (٤/ ١٤٦): ثنا عفان: ثنا حماد بن سلمة: أنبأنا أبو سنان عن يزيد بن موهب أن عثمان به. أحمد مختصرًا، وابن سعد بتمامه، مع تقديم وتأخير، وعندهما أن ابن\nعمر قال:\n\" لا أقضي بين اثنين، ولا أؤم رجلين \". وقالا: فأعفاه، وقال: لا تخبر بهذا أحدًا.\nقلت: وأبو سنان - هو: عيسى بن سنان القسملي، وهو -: ليّن الحديث - كما في \" التقريب \" -.\nوشيخه (يزيد) - هو: ابن عبد الله بن موهب -: نسب إلى جده؛ كما فى \" التعجيل \" (٤٥٤/ ١١٩١)، ولم يزد! وقد ترجمه ابن أبي حاتم (٤/ ٢/٢٧٦/ ١١٥٩) برواية اثنين آخرين عنه، ولم يذكر فيه جرحًا ولا تعديلًا. وذكره ابن حبان في \" الثقات \" (٧/ ٦٢١) برواية أحدهما، أورده في (أتباع التابعين)؛ فهو معضل، وهو متابع لـ (عبد الملك بن أبي جميلة) .\nوثمة متابع آخر؛ فقال الضياء المقدسي عقب الحديث:","vol":"14","page":838},{"text":"\" وروى نحوه حمدان بن عمرو الموصلي عن غسان بن الربيع عن أبي سلام عن يزيد بن عبد الله بن موهب: أن عثمان بن عفان قال لعبد الله بن عمر: اقض بين الناس \".\nوله طريق آخر عن ابن عمر؛ يرويه سعيد بن محمد بن العلاء السهمي قال:\nحدثنا محمد بن مسلم الطائفي قال: حدثنا عمرو بن دينار عنه مختصرًا مرفوعًا بلفظ:\n\" القضاة ثلاثة: واحد ناج، واثنان في النار؛ من قضى بالجور، وبالهوى؛ هلك، ومن قضى بالحق؛ نجا \".\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/ ٤٩٥/ ٠ ٣٨٤) وقال:\n\" لم يروه عن عمرو بن دينار؛ إلا محمد بن مسلم \".\nقلت: وفيه ضعف من قبل حفظه.\nوسعيد بن محمد بن العلاء السهمي: لم أجدله ترجمة فيما لدي من المراجع، ولا اذكره المزي في الرواة عن الطائفي. وقال الهيثمي (٤/ ١٩٣):\n\" رواه الطبراني في \" الأوسط \" و\" الكبير \" ولفظه:\n\" قاض قضى بالهوى؛ فهو في النار، وقاض قضى بغير علم؛ فهو في النار، وقاض قضى بالحق؛ فهو في الجنة \".\n\" ورجال \" الكبير \" ثقات ورواه أبو يعلى بنحوه \".\nولنعد الآن إلى الطريق الأولى: طريق المعتمر بن سليمان، وما قاله الحفاظ","vol":"14","page":839},{"text":"فيها، أو في إعلالها، فأقول:\nأولًا: قال الترمذي:\n\" حديث غريب، وليس إسناده عندي بمتصل، وعبد الملك الذي روى عنه المعتمر هذا هو عبد الملك بن أبي جميلة \". وقال المنذري (٣/ ١٣١ - ١٣٢/ ٥):\n\" وهو كما قال؛ فإن عبد الله بن موهب لم يسمع من عثمان ﵁ \".\nثانيًا: قال ابن أبي حاتم:\n\" قال أبي: عبد الملك بن أبي جميلة: مجهول، وعبد الله - هو: ابن موهب الرملي.. على ما أرى، وهو -: عن عثمان مرسل \".\nثالثًا: قال ابن حبان:\n\" (ابن وهب) هذا - هو: (عبد الله بن وهب بن الأسود القرشي) -: من المدينة، روى عنه الزهري \".\nقلت: وهذا مخالف لأكثر المصادر المتقدمة وللمتابعات المذكورة؛ ولذلك قال الحافظ في \" التلخيص الحبير \" (٤/ ١٨٥) عقب قول ابن حبان:\n\" ووهم في ذلك، وإنما هو: (عبد الله بن موهب)، وقد ثمهد الترمذي وأبو حاتم في\" العلل \" - تبعًا للبخاري - أنه غير متصل. ورواه أحمد من وجه آخر عن ابن عمر وعثمان بغير تمامه \".\nقلت: وهو معضل - كما تقدم بيانه -. والخلاصة: أن حديث الترجمة فيه علتان:","vol":"14","page":840},{"text":"الانقطاع، وجهالة عبد الملك بن أبي جميلة التي صرح بها أبو حاتم في \" العلل \" - كما تقدم -، وكذلك قال في \" الجرح والتعديل \"، وتبعه الحافظ الذهبي، والعسقلا ني.\nوثمة علة ثالثة: وهي الاضطراب في متنه؛ ففي رواية يزيد بن عبد الله بن موهب المعضلة زيادة:\n\" ولا أؤم رجلين \". وفيها عند ابن سعد:\n\" فهو كفاف لا أجر له ولا وزر عليه \".\nوفي الطريق الأخرى عند \" كبير الطبراني \" عن ابن عمر:\n\" فهو في الجنة \".\nوهذا يشهد له حديث بريدة في \" السنن \"، وهو مخرج في \" الإرواء \" رقم (٢٦١٤) .\n(تنبيه): مع هذه العلل الظاهرة في هذا الحديث، والجهالة التي في راويه (عبد الملك) باتفاق الحفاظ الثلاثة؛ فقد شذ عن ذلك كله المعلق على \" مسند أبي يعلى \"، فقال (١٠/ ٩٣):\n\" إسناده جيد ... \".\nثم نقل تجهيل الحفاظ لـ (عبد الملك)، وإعلال الترمذي وأبي حاتم إياه بالانقطاع، رغم ذلك كله أصر على قوله المذكور، وليت هذا فقط؛ بل إنه جاء بما لا يطاق، فقال مجيبًا عن الانقطاع:","vol":"14","page":841},{"text":"\" نقول: هذا صحيح، عبد الملك لم يدرك عثمان، ولكنه روى المرفوع عن ابن عمر، وقد أدركه وسمع منه (!)، وأما ما جرى بين عثمان وابن عمر من حوار بشأن توليه القضاء فليس غريبًا أن يكون ابن عمر حدث عبد الملك به أيضًا. والله أعلم \".\nوإنصافًا للرجل أقول: لعله أراد أن يقول: \" عبد الله \".. فسبقه القلم؛ فقال:\n\" عبد الملك \"! ولكن من أين له أن ابن عمر أدركه وسمع منه، وأن يكون ابن عمر حدث به (عبد الله)؟ على التسليم أنه سمع منه! على أن كل من كان عنده ممارسة لهذا العلم يشعر أن قول (عبد الله بن موهب): (أن عثمان قال ...) أنها صيغة إرسال؛ فلا يدفع بمثل هذا التكلف والتمحل! ولا سيما والحفاظ في جانب، وهذا المتكلف في جانب آخر.\nثم ما باله تجاهل تجهيل الحفاظ لـ (عبد الملك) هذا، مع أنه لم يوثقه إلا ابن حبان، ولم يرو عنه إلا المعتمر. ولكنه قد اتخذ له مذهبًا في الاعتداد بتوثيقه، ولو للمجهولين؛ ولذلك كثرت أخطاؤه في تقوية الأحاديث الضعيفة؛ مخالفًا في ذلك الحفاظ الذين لا يصلح هو أن يكون تلميذًا لهم، وهذا هو المثال بين يديك.\nوإن مما يؤكد ذلك أنه قال (ص ٩٥):\n\" ويشهد له حديث بريدة ... \".\nوقد علمت مما سبق أنه لا يشهد لهذا الذي فيه: \" أن القاضي بحق يسأل التفلت كفافًا \"، وانما يشهد لحديث الطبراني بلفظ:\n\" فهو في الجنة \" - كما تقدم -.\nوأما المعلق على \" الإحسان \" (١١/ ٤٤٠ - المؤسسة)، فهو مع كونه صدر","vol":"14","page":842},{"text":"تخريجه للحديث بقوله:\n\" إسناده ضعيف ... \".\nفإنه خالف ذلك في طبعته لـ \" موارد الظمآن \" (١/ ٥١١/ ١١٩٥)؛ فقال:\n\" حسن \"!\nوقلده المعلقون الثلاثة على طبعتهم المبرقشة لـ \" الترغيب \" (٣/ ٩٣) فحسنوه أيضًا!\nهذا؛ ولا يفوتني التنبيه إن شاء الله على أن قوله في الحديث:\n\" من عاذ بالله، فقد عاذ بمعاذ \".\nأن له شاهدًا قويًا في \" صحيح البخاري \" وغيره من حديث أبي سعيد الخدري في قصة الجونية: أن النبي ﷺ قال لها:\n\" لقد عذت بمعاذ \".\nوهي مخرجة في\" الإرواء \" (٧/ ١٤٦) .\n<span data-type=\"title\" id=toc-6883>٦٨٦٥ </span>- (لا يلي أحد من أمر الناس شيئا إلا وقفه الله على جسر جهنم، فزلزل به الجسر زلزلة، فناج أو غير ناج، لا يبقى منه عظم إلا فارق صاحبه، فإن هو لم ينج ذهب به في جب مظلم كالقبر في نار جهنم لا يبلغ قعره سبعين خريفا) .\nضعيف جدًا.\nأخرجه ابن أبي الدنيا في \" الأهوال \" (٢٥٤/ ٢٤٧) من","vol":"14","page":843},{"text":"طريق إبراهيم بن الفضل القرشي - من أهل المدينة - قال: أخبرني سعيد المقبري عن أبي هريرة:\nأن عمر بن الخطاب استعمل بشر بن عاصم الجشمي على (صنعاء)، فتخلف، فلقيه على باب المسجد، فقال له: يا بشر! ألم أستعملك على صدقة من صدقات المسلمين، وقد علمت أن هذه الصدقات للفقراء والمساكين؟ فقال له\nبشر بن عاصم: بلى؛ ولكن سمعت رسول الله ﷺ يقول: ... فذكره.\nفأقبل عمر راجعًا حتى وقف على سلمان وأبي ذر، فقالا له: يا أمير المؤمنين! ما شأن وجهك متغيرًا؟ قال: ذكر بشر بن عاصم كذا وكذا؛ فهل سمعتم ذلك من رسول الله ﷺ؟ قالا: نعم. قال: فأيكم يلي هذا الأمر، فأجعله إليه؟ قالا: من ترب الله وجهه، وألصق خده بالأرض، ولم نر منك يا أمير المؤمنين! بعدُ إلا\nخيرًا، ولكنا نخاف أن تولي هذا الأمر من ليس له وبأهل؛ فيهلك بذلك.\nقلت: وهذا إسناد ضعيف جدًا؛ إبراهيم بن الفضل - وهو: المخزومي -:\nمتروك. قال البخاري في \" التاريخ \" (١/ ١/ ٣١١):\n\" منكر الحديث عن المقبري \".\nقلت: وهذا من روايته عنه - كما ترى -.\nوكذا قال أبو حاتم والنسائي. وقال هذا في موضع آخر:\n\" ليس بثقة، ولا يكتب حديثه \".\nومن حداثة بعض المعلقين وجهلهم بهذا العلم جمعهم بين المتناقضات في كتابتهم؛ فقال المعلق على \" الأهوال \":","vol":"14","page":844},{"text":"\" حديث ضعيف (!)، وإسناده ضعيف جدًا (!) إن لم يكن موضوعًا (!) \"!!!.\nوذكره المنذري في \" الترغيب \" باختصار مشيرًا لضعفه، وقال (٣/ ١٣٩/ ٢٤):\n\" رواه ابن أبي الدنيا وغيره \".\nوقد أخرجه الطبراني في \" المعجم الكبير \" (٢/ ٢٥ - ٢٦/ ١٢١٩)، وأبو نعيم في \" معرفة الصحابة \" (٣/ ٨١ -٨٢/ ١١٥٣) من طريق سويد بن عبد العزيز: ثنا سيار أبو الحكم عن أبي وائل شقيق بن سلمة:\nأن عمر بن الخطاب ﵁ استعمل بشر بن عاصم ... الحديث نحوه.\nقلت: وهذا كالذي قبله ضعيف - أيضًا - جدًا؛ سويد بن عبد العزيز: متروك؛ كما قال الهيثمي (٥/ ٢٠٦) في إعلاله لهذا الحديث. وأصله قول البخاري في \" التاريخ الكبير \" (٢/ ٢/ ١٤٨):\n\" عنده مناكير، أنكرها أحمد \". وقال في \" الضعفاء \" (ص ٢٦٣):\n\" في حديثه نظر لا يحتمل \". وفي \" الاصابة \" لابن حجر في ترجمة (بشر ابن عاصم):\n\" أخرجه البخاري من طريق سويد، وقال: لم يروه عن سيار غير سويد فيما أعلم، وفي حديثه لين. انتهى \".\nكذا فيه: (البخاري)، وأخشى أن يكون محرفًا؛ فإنه لا يشبه كلام البخاري فيما أعلم. وقد تبادر إلى ذهن الدكتور المعلق على \" المعرفة \" أن المراد به:\n\" صحيح البخاري \"؛ فقال:","vol":"14","page":845},{"text":"\" قلت: ولم أقف عليه عند البخاري \"!\nوكيف يكون فيه، وراويه (سويد) شديد الضعف عنده؟!\nوأخرجه ابن أبي ضيبة في \" المصنف \" (٢ ١/ ٢١٧/ ٢٥٩٢ ١)، ومن طريقه أبو نعيم (٣/ ٨٢ -٨٣/ ٤ ٥ ١ ١) بسند صحيح عن محمد الراسبي عن بشر بن عاصم قال: ... فذكر نحوه.\nو(محمد الراسبي): الظاهر أنه: (ابن صليم أبو هلال الراسبي)، وبه جزم ابن عبد البر في \" الاستيعاب \"؛ فقال الحافظ عقبه:\n\" فإن كان كما قال؛ فالإسناد منقطع، فإنه لم يدرك بشر بن عاصم \".\nقلت: وانما استظهرت أنه هو؛ لأن السمعاني لم يذكر في هذه النسبة (الراسبي) من يسمى: (محمدًا) غير: (ابن سليم) هذا.\nثم هو ممن اختلفت أقوال الأئمة فيه، ولخصها الحافظ كعادته في كتابه القيّم:\n\" التقريب \" بقوله:\n\" صدوق فيه لين، من السادسة \".\n<span data-type=\"title\" id=toc-6884>٦٨٦٦ </span>- (ما من أمير عشرة إلا أتى الله يوم القيامة مغلولة يدة إلى عنقه، فإن كان محسنًا؛ فك غله، وإن كان مسيئًا؛ زيد إلى غله) .\nمنكر بزيادة: (الزيادة) .\nأخرجه البزار في \" مسنده \" (٢/ ٢٥٤/ ١٦٤١ - كشف الأستار): حدثنا العباس بن عبد المطلب، والطبراني في \" المعجم الأوسط \" (٥/ ٣٨٣/٤٧٦٠) من طريق رزيق بن السخت؛ كلاهما قال: حدثنا","vol":"14","page":846},{"text":"بكر بن خداش الكوفي قال: حدثنا عيسى بن المسيب البجلي عن عطية العوفي عن ابن بريدة قال: أخبرني بريدة قال: ... فذكره مرفوعًا. والسياق للطبراني. وقال:\n\" لم يروه عن عيسى بن المسيب إلا بكر بن خداش \".\nقلت: ذكره ابن حبان في \" الثقات\" (٨/ ١٤٨)، وقال:\n\" ربما خالف \". وروى عنه آخران.\nلكن عيسى بن المسيب: ضعيف. ومثله عطية العوفي.\nإلا أن الحديث قد ثبت من حديث أبي هريرة وغيره؛ دون قوله:\n\" فإن كان محسنًا ... \" إلخ، وزاد:\n\" لا يفكه إلا العدل، أو يوبقه الجور \".\nوهو مخرج في \" الصحيحة \" في المجلد السادس، رقم (٢٦٢١) .\nوقد خلط المنذري بينه وبين حديث الترجمة؛ فقد عزاه في \" الترغيب \" (٣/١٣٩/ ٢٩) فقال:\n\" رواه البزار، والطبراني في \" الأوسط \" ورجال البزار رجال (الصحيح)، وزاد في رواية:\n\" وإن كان مسيئًا؛ زبد غلًا إلى غله \".\nورواه الطبراني.\nفي \" الأوسط\" بهذه الزيادة أيضًا من حديث بريدة \".","vol":"14","page":847},{"text":"وتبعه على هذا الهيثمي في \" المجمع \" (٥/ ٢٠٥) .\nووجه الخلط: أنهما جعلا الزيادة عند البزار من حديث أبي هريرة، وهي عنده من حديث (بريدة) كالطبراني - كما رأيت -.\nثم إن كلًا من شيخ البزار فيه العباس بن عبد المطلب، ومتابعه رزيق بن السخت لم أعرفهما. لكن يغلب على الظن أن (عبد المطلب) تحريف: (أبي طالب)؛ فقد ذكر ابن أبي حاتم في الرواة عن (بكر بن خداش): (العباس بن\nأبي طالب)، وترجم لهذا ترجمة خاصة (٣/ ١/ ٢١٥/ ١١٨٣)، ووثقه، وذكر عن أبيه أنه صدوق.\nثم تبين لي أن (رزيق) .. تحريف: (زريق) .. بتقديم الزاي على الراء، وهو من شيوخ البزار أيضًا (٢/ ٤٢٨/ ٢٧ ٠ ٢)، وقد ذكره ابن حبان في \" الثقات \" وقال (٢٥٨/٨):\n\" مستقيم الحديث، حدثنا عنه شيوخنا \".\nثم وجدت لعيسى بن المسيب متابعًا عند الطبراني أيضًا في \" الأوسط \" (٦/٣٥٤/ ٥٧٥٣) من طريق عبيد الله بن يحيى بن الربيع بن أبي راشد قال:\nحدثنا عمرو بن عطية عن أبيه عطية قال: حدثني عبد الله بن بريدة به نحوه.\nوقال:\n\" لم يروه عن عطية إلا ابنه عمرو، وعيسى بن المسيب \".\nقلت: وعمرو بن عطية: ضعفه الدارقطني - كما في \" المغني \" -.\nوعبيد الله بن يحيى بن الربيع بن أبي راشد: لم أعرفه.","vol":"14","page":848},{"text":"وقد أشار الهيثمي إلى تضعيف هذا الإسناد من الوجهين عن عطية، ولم يفصح عن علته؛ بل أوهم أن له إسنادين عن بريدة، فقال (٥/ ٢٠٦ - ٢٠٧):\n\" رواه الطبراني في \" الأوسط \" بإسنادين (!)، وكلاهما فيه ضعف، ولم يوثق \"!\nوثمة زيادة أخرى من طريق أخرى عن أبي هريرة أيضًا رفعه. اختلط أمرهما على بعض المعلقين من الدكاترة؛ فوجب التنبيه عليها، وهي عند الطبراني أيضًا في \" الأوسط \" (١/ ١٩٤/ ٢٧٤)؛ قال:\nحدثنا أحمد بن رشدين قال: حدثنا روح بن صلاح قال: حدثنا سعيد بن أبي أيوب عن زيد بن أبي العتاب عن عبد الله بن رافع (الأصل: نافع) عن أبي هريرة مرفوعًا مثل حديث الترجمة؛ إلا أنه قال:\n\" إلا وهو يأتي مغلولًا يوم القيامة؛ عافاه الله بما شاء، أو عاقبه بما شاء \".\nقلت: وهذا إسناد ضعيف جدًا؛ روح بن الصلاح: مختلف فيه، والراجح أنه ضعيف - كما تقدم تحقيقه تحت الحديث (٢٣) -.\nوأحمد بن رشدين: أسوأ منه - وهو: أحمد بن محمد بن الحجاج بن ريشدين المصري؛ قال ابن عدي:\n\" كذبوه \". واتظر ترجمته في \" اللسان \".\nفمن الجهل أو الغفلة قول الدكتور الطحان في تعليقه على الحديث:\n\" ذكره الهيثمي في \" مجمع الزوائد \" ٥/ ٢٠٥ وأفاد بأنه رواه الطبراني في \" الأوسط \"، والبزار، ورجاله رجال الصحيح \"!","vol":"14","page":849},{"text":"فإن الهيثمي إنما قال هذا في الحديث المتقدم بلفظ:\n\" لا يفكه إلا العدل، أو يوبقه الجور \".\nوذكرت ثمة أنه في \" الصحيحة \"، وقال الهيثمي عقب ما نقله الدكتورعنه:\n\" وفي رواية للطبراني (الأصل: الطبراني) في \" الأوسط \" أيضًا: عافاه الله بما شاء أوعاقبه بما شاء \".\nولم يتكلم عليها بشيء، وهذا من تساهله في التحقيق الذي يحمل أمثال الدكتور على أن يقولوا عليه ما لم يقل!\n<span data-type=\"title\" id=toc-6885>٦٨٦٧ </span>- (من ولي شيئًا من أمتي فلم يعدل فيهم؛ فعليه بهلة الله. وبهلة الله: لعنة الله) .\nمنكر جدًا بهذا اللفظ.\nأخرجه ابن عدي في \" الكامل \" (٦/ ٤٢٠) من طريق بقية عن مبشر بن عبيد: حدثني معمر بن أبي عبد الرحمن عن النخعي عن مسروق عن عبد الله بن مسعود مرفوعًا. وقال:\n\" وهذا عن النخعي غبرمحفوظ؛ يرويه غير مبشر بن عبيد عن معمر هذا، ومعمر هذا: مجهول \".\nقلت: ومبشر بن عبيد: قال الذهبي في \" الميزان \":\n\" قال أحمد: كان يضع الحديث. وقال البخاري: روى عنه بقية؛ منكر الحديث، وقد طول ابن عدي ترجمته بالواهيات \".\nقلت: ومنها هذا الحديث؛ لكن إيراده إياه في ترجمته لا يناسب قوله المتقدم","vol":"14","page":850},{"text":"إئه رواه غيره عن (معمر)؛ فكان الأولى تعصيب أفته به، وإيراده في ترجمة (معمر) هذا. ولكنه لم يفرده بالترجمة، لا هو، ولا الذهبي، ولا العسقلاني، ولا غيرهم - فيما علمت -؛ لكن جاء في \" الجرح والتعديل \" (٤/ ١/ ٢٥٥/١١٦٤)، و\" تاريخ البخاري \" (٤/ ١/ ٣٧٨/ ٦٢٦ ١)، و\" ثقات ابن حبان \" (٧/ ٤٨٥):\n\" معمر بن عبد الرحمن، روى عن الزهري. روى عنه عبيد الله بن موهب \".\nقلت: فيحتمل أن يكون هو هذا؛ فإنه من هذه الطبقة، فإن صح هذا؛ فتكون أداة الكنية (أبي) مقحمة من بعض النساخ بين (معمر) وأبيه (عبد الرحمن) . والله أعلم.\nوحينئذ يكون إلصاق التهمة بـ (مبشر بن عبيد) أولى؛ إلا أن يكون متابعه ثقة، وهذا ممأ أستبعده. والله أعلم.\nوقد وجدت له شاهدًا، ولكنه واه؛ لا يساوي فلسًا؛ يرويه السري بن اسماعيل عن الشعبي عن رافع عن أبي بكر مرفوعًا نحوه، ولفظه:\n\" من ولي عباد الله، فلم يعمل فيهم بقرآن الله؛ فعليه بهلة الله \".\nأخرجه أبو بكر المروزي في \" مسند أبي بكر \" (١٥١/ ٨٣) بسنده الصحيح عن السري بن إسماعيل.\nوالسري هذ: قال الذهبي في \" المغني \":\n\" قال القطان: استبان لي كذبه في مجلس واحد. وقال النسائي: متروك.\nوقال غيره: ليس بشيء \".","vol":"14","page":851},{"text":"وله شاهد عن عياش بن عباس مرفوعًا.\nأخرجه أبو عوانة (٤/ ٤١٢) هكذا معضلًا في حديث تقدم تخريجه في \" الصحيحة \" (٣٤٥٦)، وهومنكر - كما بينت هناك -.\nويبدو لي - والله أعلم - أن أصل حديث الترجمة موقوف، رفعه بعض هؤلاء الضعفاء خطأ أو عمدًا؛ فقد جاء في قصة جرت بين أبي بكر الصديق ورافع بن أبي رافع عمرو الطائي؛ يرويها إبراهيم بن المهاجر عن طارق بن شهاب عن رافع بن عمرو الطائي قال:\nبعث رسول الله ﷺ عمرو بن العاص على جيش ذات السلاسل، وبعث معه في ذلك أبا بكر وعمر ﵄ وسراة أصحابه، فانطلقوا حتى نزلوا جبل طيء، فقال عمرو: انظروا إلى رجل دليل بالطريق، فقالوا: ما نعلمه إلا رافع بن عمرو؛ فإنه كان ربيلًا في الجاهلية. فسألت طارقًا: ما الربيل؟ قال: اللص الذي يغزو القوم وحده فيسرق. قال رافع: فلما قضينا غزاتنا، وانتهيت إلى المكان الذي كنا خرجنا منه؛ توسمت أبا بكر ﵁، فأتيته فقلت: يا صاحب الخلال! إني توسمتك من بين أصحابك؛ فائتني بشيء إذا حفظته؛ كنت مثلكم ومنكم. فقال: أتحفظ أصابعك الخمس؛ قلت: نعم. قال: تشهد أن لا إله إلا الله، وأن محمدًا عبده ورسوله، وتقيم الصلوات الخمس، وتؤتي الزكاة إن كان لك، وتحج البيت، وتصوم رمضان، حفظت؟ قلت: نعم. قال: وأخرى: لا تأمرن على اثنين. قلت: هل تكون الإمرة إلا فيكم أهل بدر؟ قال: يوشك أن تفشو حتى تبلغك ومن هو دونك، إن الله ﷿ لما بعث نبيه ﷺ؛ دخل الناس في الإسلام، فمنهم من دخل؛ فهداه الله، ومنهم من","vol":"14","page":852},{"text":"أكرهه السيف؛ فهم عواد الله، وجيران الله في خفارة الله. إن الرجل إذا كان أميرًا فتظالم الناس بينهم، فلم يأخذ لبعضهم من بعض؛ انتقم الله منه. إن الرجل [منكم] لتؤخذ شاة جاره، فيظل ناتى عضلته غضبًا لجاره، والله من وراء جاره.\nقال رافع: فمكثت سنة، ثم إن أبا بكر استخلف، فركبت إليه، فقلت: أنا رافع؛ كنت لقيتك يوم كذا وكذا، مكان كذا وكذا. قال: عرفت. قلت: كنت نهيتني عن الإمارة، ثم ركبت بأعظم من ذلك: أمة محمد ﷺ؛ قال: نعم، فمن لم يقم فيهم بكتاب الله؛ فعليه بهلة الله. يعني: لعنة الله.\nأخرجه الطبراني في \" المعجم الكبير \" (٥/ ٨ - ٩/ ٤٤٦٧) من طريقين عن إسرائيل عن إبراهيم بن المهاجر به.\nثم أخرجه (٤٤٦٨) من طريق شريك عن إبراهيم بن المهاجر به.\nلكنه لم يسقه بتمامه، فلم أدر هل فيه موضع الشاهد؟ وإبراهيم بن المهاجر: صدوق من رجال مسلم؛ لكنه ليّن الحفظ، وقال الهيثمي (٥/٢٠٢):\n، رواه الطبراني، ورجاله ثقات \".\nوتابعه الأعمش عن سليمان بن ميسرة عن طارق بن شهاب به مختصرًا جدًا، مقتصرًا على طرفه الأول دون ذكر (عمر وسراة أصحابه) وما بعده.","vol":"14","page":853},{"text":"أخرجه الطبراني أيضًا (٤٤٦٩) . ولذلك؛ فقد أخطأ الحافظ في \" الإصابة\" في سوقه هذا الطرف في ترجمة (رافع) وقوله عقبه - وبعد عزوه للطبراني -:\n\" فذكر الحديث بطوله \"!\nنعم؛ قد ساقه بطوله ابن عساكرفي \" تاريخ دمشق \" (٣٠/ ٣٠٠ - ٣٠١/دار الفكر) من الوجه المذكور، لكن ليس فيه موضع الشاهد.\n<span data-type=\"title\" id=toc-6886>٦٨٦٨ </span>- (مثل الإيمان مثل القميص: تقمصه مرة، وتنزعه مرة) .\nمنكر.\nأخرجه ابن قانع في \" معجم الصحابة \" (ق ٧٠/ ١): حدثنا أحمد ابن سهل بن أيوب: ثنا علي بن بحر: ثنا بقية عن بحيربن سعد عن خالد بن معدان عن أبيه عن جده مرفوعًا. \"\nقلت: وهذا إسناد ضعيف؛ لعنعنة بقية، وجهالة الأب والجد، ونحوهما (أحمد بن سهل بن أيوب) - وهو: الأهوازي -: من شيوخ الطبراني. وفي ترجمته ساق له الحافظ هذا الحديث في \" اللسان \" وقال (١/ ١٨٤ - ١٨٥):\n\" وهذا خبر منكر، وإسناد مركب، ولا يعرف لخالد رواية عن أبيه، ولا لأبيه، ولا لجده ذكر في شيء من كتب الرواية.\nواختلف في اسم جده؛ فقيل: (أبو (!) كريب)، وقيل: (شمس)، وقيل: (ثور) .. حكاها ابن قانع، والأول هو المعروف، وهو من شيوخ الطبراني..\". ثم ذكر له الحديث التالي.\nوقوله: \" (أبو كريب)؛ هكذا فيه فلعل أداة الكنية (أبو) مقحمة من بعض","vol":"14","page":854},{"text":"النساخ، على أنها لم ترد مطلقًا لا كنية ولا اسمًا في النسخة التي نقلت منها الحديث من \" المعجم \". والله أعلم.\n<span data-type=\"title\" id=toc-6887>٦٨٦٩ </span>- (الراشي والمرتشي في النار) .\nمنكر.\nروي من حديث عبد الله بن عمرو، وعبد الرحمن بن عوف، ورجل من المهاجرين.\n١ - أما حديث ابن عمرو: فيرويه علي بن بحر بن بري: ثنا هشام بن يوسف الصنعاني: ثنا ابن جريج عن ابن أبي ذئب عن الحارث بن عبد الرحمن بن ذباب عن أبي سلمة بن عبد الرحمن عنه مرفوعًا به.\nأخرجه الطبراني في \" المعجم الأوسط \" (٣/ ٢٩/ ٤٧ ٢٠) وفي \" المعجم الصغير \" (ص ٣ ١ - هند) و\" الدعاء \" (٣/ ٧٣٧ ١/ ٢٠٩٤) بإسناد واحد قال: ثنا أحمد بن سهل بن أيوب الأهوازي: ثنا علي بن بحر ... الخ. وقال:\n\" لم يروه عن ابن جريج إلا هشام بن يوسف، تفرد به علي بن بحر \".\nقلت: وهو ثقة، وكذلك من فوقه؛ فإنهم من رجال مسلم، على كلام يسير في (ابن ذباب) لا يضر؛ ولذلك قال المنذري (٣/ ١٤٣/ ٢)، وتبعه الهيثمي (٤/ ١٩٩):\n\" ... ورجاله ثقات \".\nقلت: وفي هذا الإطلاق نظر؛ لأنه يشمل شيخ الطبراني (الأهوازي)، ولم يوثقه أحد، وليس هو من شيوخه المشهورين، والذين يكثر عنهم الطبراني؛ فإنه لم يرو عنه في \" المعجم الأوسط \" إلا ثلاثة أحاديث هذا أحدها، وله عنه رابع في","vol":"14","page":855},{"text":"\" الدعاء \" (٣/ ١٨١٢/ ٢٢٤٧) . وقد ذكره الحافظ في \" اللسان \" (١/ ١٨٤)، وساق له حديثًا آخر، واستنكره الحافظ، وهو من رواية ابن قانع عنه، وسبق تخريجه في الذي قبله، وقد ذكرت كلام الحافظ هناك، قال:\n\" وهو من شيوخ الطبراني، وقد أورد له في \" معجمه الصغير \" حديثًا واحدًا غريبًا جدًا - يشير إلى هذا -، وله في \" غرائب مالك \" عن عبد العزيز بن يحيى عن مالك حديث غريب جدًا \".\nقلت: عبد العزيز - هو: المدني، وهو -: متهم، كذبه إبراهيم بن المنذر، وقال البخاري:\n\" يضع الحديث \" - كما في \" الميزان \" -.\nفهو الآفة؛ فلا ينبغي أن يغمز به من دونه. فتأمل.\nوعلى كل حال؛ فـ (الأهوازي) هذا: مجهول الحال، لم يوثق، فالقول في إسناده: \" رجاله ثقات \" - هكذا على الإطلاق ... فيه تساهل ظاهر؛ ولذلك كان قول الحافظ ابن حجر في \" التلخيص \" - بعدما عزاه للطبراني - هو الصواب:\n\" وليس في سنده من ينظر في أمره سوى شيخه، والحارث بن عبد الرحمن - شيخ ابن أبي ذئب -، وقد قواه النسائي \".\nقلت: ولعل استغراب الحافظ في قوله المتقدم: \" غريب جدا \"، وجهه أنه رواه جمع من الثقات منهم الطيالسي قال: حدثنا ابن أبي ذئب بلفظ:\nلعن رسول الله ﷺ الراشي والمرتشي.\nوكذلك رواه جمع عن ابن أبي ذئب، وصححه الترمذي والحاكم والذهبي،","vol":"14","page":856},{"text":"وهو مخرج في \" الإرواء \" (٨/ ٢٤٣ - ٢٤٥)، فهذا اللفظ هو المحفوظ عن ابن أبي ذئب.\n٢ - وأما حديث عبد الرحمن بن عوف: فيرويه عمر بن حفص المدني: ثنا الحسن بن عثمان بن عبد الرحمن بن عوف عن أبي سلمة بن عبد الرحمن عن أبيه قال ... فذكره مرفوعًا.\nأخرجه البزار (٢/ ١٢٥/ ١٣٥٥)، والطبراني في \" الدعاء \" (٣/ ٧٣٩ ١/٢٠٩٨) ولفظه:\nأن أبا سلمة بن عبد الرحمن وفد في وفد، فجلسوا بباب أمير المؤمنين، فخرج الإذن، فرشى قوم فدخلوا، وبقي أبو سلمة وحده، فمر رجل فقال: يا أبا سلمة!\nما لي أراك جالسًا وحدك وقد دخل أصحابك؟ فقال: رشى القوم فدخلوا! قال:\nفهلا رشوت مثل ما رشوا؟ فقال: إني سمعت أبي يحدث عن رسول الله ﷺ قال: ... فذكره. وقال البزار:\n\" لا نعلمه عن عبد الرحمن بن عوف إلا بهذا الإسناد، وقال فيه: عمر بن أبي سلمة: (عن أبيه عن أبي هريرة)، وقال ابن أبي ذئب: (عن الحارث بن عبد الرحمن عن أبي سلمة عن عبد الله بن عمرو) \".\nقلت: يشير البزار إلى مخالفة (الحسن بن عثمان) لعمر والحارث في الإسناد؛ فجعله هو عن أبي سلمة عن أبيه عبد الرحمن، وهما قالا: عنه عن ابن عمرو.\nوهذا بلا شك أرجح - كما هو ظاهر - ولأن (الحسن بن عثمان) مجهول لم يذكروا له راويًا؛ غير حفيده (سعيد بن يحيى بن الحسن)، وكذلك أورده ابن حبان في \" الثقات \" (٤/ ٢٣ ١)، ولعله الذي عناه الهيثمي بقوله في \" المجمع \" (٤/ ٩٩ ١):","vol":"14","page":857},{"text":"\"رواه البزار، وفيه من لم أعرفه \". وسكت عنه المنذري (٣/ ١٤٣/ ٢) .\nوقد روى عنه أيضًا (عمر بن حفص المدني) - كما ترى في الإسناد - فهو مما يستدرك ويستفاد، وقد روى عن هذا ثلاثة من الثقات، وقد أورده فيهم ابن حبان (٧/ ١٦٩)، وهو من رجال \" التهذيب \"، فما أظن أنه عناه الهيثمي.\nيضاف إلى تلك المخالفة في الإسناد مخالفة في المتن؛ فإن لفظه عند المذكورين:\n\" لعن رسول الله ﷺ الراشي والمرتشي في الحكم \". أخرجه الترمذي وقال:\n\" حديث أبي هريرة حديث حسن. وقد روي عن أبي سلمة بن عبد الرحمن عن عبد الله بن عمرو عن النبي ﷺ. وروي عن أبي سلمة عن أبيه عن النبي ﷺ، ولا يصح. وسمعت عبد الله بن عبد الرحمن [هو: الدارمي] يقول: حديث أبي سلمة عن عبد الله بن عمرو عن النبي ﷺ أحسن شيء في هذا\nالباب وأصح \".\nوكذلك رواه ابن حبان وغيره، وهو مخرج في \" الإرواء \" أيضًا، وهذا كله مما يؤكد أن حديث الترجمة منكر غير معروف، وأن المحفوظ إنما هو بلفظ: (اللعن) . بقي أن ننظر في الرواية التالية:\n٣ - وأما حديث المهاجري: فيرويه عمر بن محمد بن خلف الطلحي عن رجل من المهاجرين قال: سمعت رسول الله صلى الله عليه وسلمة يقول: ... فذكره.\nأخرجه أحمد بن منيع في \" مسنده \": حدثنا عباد بن العوام عن عبد الملك ابن معن المجاشعي عنه. ذكره الحافظ في \" المطالب العالية \" المسندة (ق ٧٦/ ٢)،","vol":"14","page":858},{"text":"وفي المجردة أيضًا (٢/ ٢٤٩/ ٢١٣٢)، وسكت عنه فيهما، وتبعه البوصيري؛ فقال الشيخ الأعظمي في تعليقه على المجردة:\n\" سكت عليه البوصيري \".\nقلت: والسبب أن (الطلحي) هذا غير معروف؛ فلم يترجمه أحد فيما علمت، ولم يذكره السمعاني في هذه النسبة من كتابه، وذلك مما يدل على جهالته. والله ﷾ أعلم.\nوسائر رجاله ثقات؛ إن كان (عبد الملك بن معن المجاشعي) هو: (عبد الملك ابن معن النهشلي) الذي وثقه ابن معين، والمترجم في (ابن أبي حاتم) (٢/ ٢/٣٦٨/١٧٢٤)، وابن حبان (٨/ ٣٨٥) . وإن كان غيره؛ فلم أعرفه.\nوهناك ثقة أخر شاركه في اسمه واسم أبيه، وفارقه في نسبته وبلده، وهو عبد الملك بن معن المسعودي.. فهذا: كوفي، وذاك: بصري. ومن الغرائب أن ابن حبان لم يترجم لهذا المسعودي الكوفي، وهو أشهر من البصري، ولم ينتبه لهذا المعلق على \" تهذيب المزي \"؛ فإنه لما ذكر مصادر ترجمة المسعودي في الحاشية (١٨/٤١٧) - على عادته الجارية، وهي مفيدة بلا شك جزاه الله خيرًا؛ قال فيها:\n\" ... وثقات ابن حبان: ٨/ ٣٨٥ \"!\nوهذا رقم ترجمة البصري - كما تقدم -.\nوخلاصة هذا التخريج والتحقيق: أنني لم أجد في هذه الروايات ما يمكن أن نقوي به حديث الترجمة؛ فأودعته في هذه \" السلسلة \". والله ﷾ هو الموفق.","vol":"14","page":859},{"text":"تنبيهان:\nأحدهما: سبق في رواية الطبراني عن أبي سلمة بن عبد الرحمن قوله:\n\" سمعت أبي ... \"، وقد صرح الأئمة النقاد أنه لم يسمع من أبيه - كما هو معروف من ترجمة (أبي سلمة) في \" التهذيب \" وغيره -.\nوالآخر: أن الحافظ في \" التلخيص \" (٤/ ١٨٩) عزا حديثه هذا عن أبيه للحاكم. ولم أره في \" مستدركه \" إلا من حديثه عن ابن عمرو، وعن أبي هريرة. والله أعلم.\n<span data-type=\"title\" id=toc-6888>٦٨٧٠ </span>- (من ولي على عشرة فحكم بينهم بما أحبوا أو كرهوا جيء به يوم القيامة مغلولة يداه إلى عنقه، فإن حكم بما أنزل الله ولم يرتش في حكمه ولم يحف فك الله عنه يوم القيامة يوم لا غل إلا غله وإن حكم بغير ما أنزل الله تعالى وارتشى في حكمه وحابى شدت يساره إلى يمينه ورمي به في جهنم فلم يبلغ قعرها خمسمائة عام) .\nمنكر.\nأخرجه الحاكم (٤/ ١٠٣) - والسياق له -، والطبراني في \" المعجم الأوسط \" (٧/ ٤٧٢/ ٦٩٢٩) من طريق الحسن بن بشر بن سلم: ثنا سعدان ابن الوليد عن عطاء عن ابن عباس مرفوعًا. وزاد الطبراني:\nفقال بعض جلساء عطاء: يا عطاء! يا أبا محمد! وما بد من غل؟ قال: إي ورب هذه البنية! وأشار إلى الكعبة. وقال الحاكم:\n\" سعدان بن الوليد البجلي كوفي: قليل الحديث \".","vol":"14","page":860},{"text":"وأقره الذهبي في \" تلخيصه \"، وكذا العسقلاني في \" تلخيصه \" (٤/ ٨) !\nوهذا منهما غريب؛ فإن (سعدان) هذالم يترجموا له في شيء من كتب الرجال، ووصف الحاكم إياه بأنه: \" قليل الحديث \" يشعر بأنه غير معروف أو مشهور! ولعله لذلك لم يصححه، وسكتا عنه. ويؤيد ما ذكرت أنه وقع في \" المعجم \" منسوبًا إلى (السابري)، وقد ذكر السمعاني تحتها جماعة من العلماء والرواة، ولم يذكر هذا. والله أعلم.\nثم إن الراوي عنه (الحسن بن بشر بن سلم) - وهو: البجلي - فيه كلام - مع كونه من شيوخ البخاري - فقال الذهبي في \" المغني \":\n\" قال أبو حاتم: صدوق. وقال ابن خراش: منكر الحديث \". وقال الحافظ:\n\" صدوق يخطئ \".\nقلت: فإن كان حفظه عن (سعدان)؛ فالعلة من هذا. والله أعلم.\nوقال الهيثمي في \" المجمع \" (٥/ ٢٠٦):\n\" رواه الطبراني في \" الأوسط \"، وفيه سعدان بن الوليد، ولم أعرفه!.\n<span data-type=\"title\" id=toc-6889>٦٨٧١ </span>- (مَا مِنْ امْرِئٍ يَخْذُلُ امْرَأً مُسْلِمًا عِنْدَ مَوْطِنٍ تُنْتَهَكُ فِيهِ حُرْمَتُهُ وَيُنْتَقَصُ فِيهِ مِنْ عِرْضِهِ إِلَّا خَذَلَهُ اللَّهُ ﷿ فِي مَوْطِنٍ يُحِبُّ فِيهِ نُصْرَتَهُ. وَمَا مِنْ امْرِئٍ يَنْصُرُ مُسْلِمًا فِي مَوْطِنٍ يُنْتَقَصُ فِيهِ مِنْ عِرْضِهِ وَيُنْتَهَكُ فِيهِ مِنْ حُرْمَتِهِ إِلَّا نَصَرَهُ اللَّهُ فِي مَوْطِنٍ يُحِبُّ فِيهِ نُصْرَتَهُ) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (١/ ١/ ٣٤٧/١٠٩٤)، وأبو","vol":"14","page":861},{"text":"داود (٤٨٨٤)، والفسوي في \" المعرفة \" (١/ ٣٠٠)، وابن المبارك في \" الزهد \" (٢٤٣/ ٢٩٦)، وعنه أبو نعيم في \" الحلية \" (٨/ ١٨٩)، وأحمد (٤/ ٣٠)، وابن أبي الدنيا في \" الغيبة \" (٩٩/ ٠٦ ١)، و\" الصمت \" (١٣٥/ ٢٤١)، والطبراني في \" المعجم الكبير \" (٥/ ١١٠/ ٤٧٣٥)، والبيهقي في \" السنن \" (٨/١٦٧ - ١٦٨)، والبغوي في \" شرح السنة \" (٣ ١/ ٨ ٠ ١/ ٣٥٣٢) من طريق الليث بن سعد قال: حدثني يحيى بن سليم أنه سمع إسماعيل بن بشير يقول:\nسمعت جابر بن عبد الله وأبا طلحة بن سهل الأنصاري يقولان: قال رسول الله ﷺ: ... فذكره. وزاد البخاري وأبو داود وا بن المبارك وابن أبي الدنيا:\n\" قال يحيى: وحدثنيه عبيد الله بن عبد الله بن عمر، وعتبة بن شداد، وقيل: عقبة \". وقال أبو نعيم عقبه:\n\" هذا حديث ثابت مشهور، تفرد به يحيى عن إسماعيل\"!\nكذا قال! وهو من غرائبه؛ فإن الرجلين مجهولان لا يعرفان، ولم يوثقهما أحد إلا إسماعيل بن بشير منهما؛ فوثقه ابن حبان (٦/ ٣٣) (١)، وتابعه (عبيد بن عبد الله بن عمر)، وهو تابعي ثقة؛ فالعلة (يحيى بن سليم) - وهو: ابن زيد -.\nوقد أشار الذهبي إلى جهالته بقوله في \" الميزان \":\n\" ما علمت أحدًا روى عنه سوى الليث \".\nوصرح بذلك الحافظ، فقال في \" التقريب \":\n\" مجهول، من السادسة \". وقوله في \" التهذيب \" - مستدركًا على الحافظ المزي -:\n_________\n(١) ووقع فيه: (يروي عن أبي طلحة بن سهل عن جابر \". وكذا في \" ترتيب الهيثمي \"، وهو خطأ ظاهر، وأيضًا أورده في (أتباع التابعين) ! وهو تابعي!","vol":"14","page":862},{"text":"\" قلت: ذكره ابن حبان في (الثقات) \"!\nما أظنه الا وهمًا اشتبه عليه بغيره، وليس فيه بهذا الاسم والأب إلا راويان أحدهما: تابعي، والآخر: من هذه الطبقة؛ ولكنه (الطائفي) !\nويؤيد ما ذكرت أن شيخه الهيثمي لم يذكره في كتابه \"ترتيب الثقات \".\nهذا؛ ومن غفلة المعلقين الثلاثة على \" الترغيب \" (٣/ ١٣١) أو جهلهم أنهم أعلوه بـ (المجهولين)، ولم يذكروا متابعة الثقة لإسماعيل بن بشير، وهي تحت بصرهم في \" سنن أبي داود \"، وقد عزوه إليه بالرقم المتقدم! فما أحسن ما\nقيل:\nفإن كنت لا تدري؛ فتلك مصيبة ...\nومن الأخطاء العلمية رواية، وتخريجًا، وتحقيقًا: أن الحديث أخرجه الطبراني في \" المعجم الأوسط \" (٩/ ٢٩٢/ ٨٦٣٧) من طريق عبد الله بن صالح قال:\nحدثني الليث به؛ إلا أنه قال: سمعت جابر بن عبد الله وأبا أيوب الأنصاري يقولان ... الحديث، وقال:\n\" لا يروى عن جابر وأبي أيوب إلا بهذا الإسناد، تفرد به الليث \".\nقلت: فقوله: \" أبا أيوب \".. خطأ مخالف لرواية الجماعة المتقدمة، ولعله من تخاليط (عبد الله بن صالح) .. أراد أن يقول: \" أبا طلحة \"؛ فخانته الذاكرة فقال: \" أبا أيوب \"، وغفل عن ذلك الهيثمي؛ فقال في \" المجمع \" (٧/ ٢٦٧):\n\" قلت: حديث جابر وحده رواه أبو داود، رواه الطبراني في \" الأوسط \"، وإسناده حسن \"!","vol":"14","page":863},{"text":"كذا قال! وهو خطأ من وجهين:\nأحدهما: ضعف عبد الله بن صالح، ومخالفته المذكورة.\nوالآخر: جهالة يحيى بن سليم - كما تقدم -.\nوقلده الشيخ شعيب؛ فقال في التعليق على ترجمة (إسماعيل بن بشير) المذكورة في \" تهذيب \" المزي وقد ذكر له هذا الحديث:\n\" قال شعيب: وهو حديث حسن، وذكره الضياء المقدسي في \" المختارة \" فيما ذكره السيوطي في \" الجامع الصغير \"، وأخرجه الطبراني في \" الأوسط \" - كما في \"المجمع \" - من حديث جابر وأبي أيوب الأنصاري \"!\nوفيه: مايلي:\nأولًا: تحسينه وفيه الجهالة؛ إلا إن كان يعني؛ الحُسنَ اللغوي.. وهو بعيد.\nثانيًا: قوله:، \"الجامع الصغير \" لعله سبق قلم؛ فإنه ليس فيه، وإنما في \" الجامع الكبير\" (٢/٧١٣) .\nثالثًا: ليس من شأن من يدعي التحقيق أن يكون إمعة لغيره، ثم هو يكتم من هو مقلده؛ ويكتم تحسين الهيثمي لإسناده، ويتظاهر بأنه مستقل في تحسينه!\nرابعًا: يرد تحسينه إياه تعليقه على \" شرح السنة \"؛ فإنه هناك أعله بالجهولين، فقال:\n\" ويحيى بن سليم لم يوثقه غير ابن حبان، وكذا الراوي عنه،!\nوهذا التعليق - مع إيجازه - فيه خطأن:","vol":"14","page":864},{"text":"الأول: عزوه لابن حبان توثيقه ليحيى بن سليم، قلد فيه أيضًا الحافظ، وهو خطأ - كما تقدم -.\nوالآخر: قوله: \" وكذا الراوي عنه \" - يعني: إسماعيل بن بشير، وهو شيخ (يحيى)، وليس راويًا عنه، والراوي عنه إنما هو: (الليث بن سعد) الإمام، وإنما يأتي هذا الخلط من العجلة في الكتابة والخبط كيفما اتفق، أو من توسيد الأمر إلى غير أهله، ثم يعزوه لنفسه؛ فيتحمل إثمه. والله المستعان.\n<span data-type=\"title\" id=toc-6890>٦٨٧٢ </span>- (لا يَحْقِرْن أَحَدُكُمْ نَفْسَهُ. قَالُوا: يَا رَسُولَ اللَّهِ! كَيْفَ يَحْقِرُ أَحَدُنَا نَفْسَهُ؟ قَالَ: يَرَى أَمْرًا لِلَّهِ عَلَيْهِ فِيهِ مَقَالٌ ثُمَّ لَا يَقُولُ فِيهِ فَيَقُولُ اللَّهُ ﷿ لَهُ يَوْمَ الْقِيَامَةِ: مَا مَنَعَكَ أَنْ تَقُولَ فِي كَذَا وَكَذَا؟ فَيَقُولُ: خَشْيَةُ النَّاسِ، فَيَقُولُ: فَإِيَّايَ كُنْتَ أَحَقَّ أَنْ تَخْشَى) .\nضعيف.\nأخرجه ابن ماجه (٤٠٠٨)، والبيهقي (١٠/ ٩٠)، وأحمد (٣/٣٠، ٤٧)، وعبد بن حميد في \" المنتخب \" (٢/ ٩٨ -٩٩/ ٩٦٩، ٩٧٠)، والطبراني في \" المعجم الأوسط \" (٩/ ٤٦٠ - ٤٦١/ ٢٨٨٤، ٦/ ٩٣ - ٩٤/\n٥١٩٥)، وأبو نعيم في \"الحلية \" (٤/ ٣٨٤)، والأصبهاني في \" الترغيب \" (١/١٥٥/ ٢٩٣) من طرق عن عمرو بن مرة عن أبي البختري عن أبي سعيد مرفوعًا به.\nوخالفهم شعبة، فقال: عن عمرو بن مرة عن أبي البختري عن رجل عن أبي سعيد به.\nأخرجه الطيالسي في \" مسنده \" (٢٩٣/ ٢٢٠٦)، وعنه البيهقي أيضًا، وفي \" شعب الإيمان \" (٦/ ٩٠/ ٧٥٧١) - وكذا أبو نعيم عنه - وأحمد (٣/ ٩١ -","vol":"14","page":865},{"text":"٩٢) عن محمد بن جعفر؛ كلاهما قالا: حدثنا شعبة به.\nقلت: فقد كشفت هذه الرواية عن علة الحديث؛ وهي: جهالة الرجل الذي لم يسم. وقد سماه محمد بن يزيد بن سنان؛ فقال: ثنا أبي عن زيد بن أبي أنيسة عن عمرو بن مرة عن أبي البختري عن مشفعة عن أبي سعيد قال: قال\nرسول الله ﷺ نحوه.\nكذا رواه أبو نعيم عن الطبراني بسنده عنه.\nومحمد بن يزيد - هو: الحراني - وأبوه ضعيفان، ولم أعرف (مشفعة) هذا، والعمدة على رواية شعبة في الكشف عن العلة؛ وهي: الانقطاع بين أبي البختري - واسمه: سعيد بن فيروز - وأبي سعيد الخدري، وقد قال أبو داود في سعيد هذا:\n\" لم يسمع من أبي سعيد \". بل قال أبو حاتم:\n\" إنه لم يدركه \".\nونحوه قول ابن سعد في \" الطبقات \" (٦/ ٢٩٣):\n\" كان كثير الحديث؛ يرسل حديثه، ويروي عن أصحاب رسول الله ﷺ، ولم يسمع من كبيرأحد، فما كان من حديثه سماعًا؛ فهو حسن، وما كان (عن)؛ فهو ضعيف \".\nوقد خفيت هذه العلة على الحافظ المنذري؛ فقال في \" الترغيب \" (٣/ ١٦٩):\n\" رواه ابن ماجه، ورواته ثقات \". وصدره بـ (عن) !\nوأسوأ منه قول البوصيري في \" مصباح الزجاجة \" (٤/ ٨٢ ١ - ٨٣ ١):","vol":"14","page":866},{"text":"\" هذا إسناد صحيح، وأبو البختري اسمه: (سعيد بن فيروز الطائي)، رواه أبو داود الطيالسي في \" مسنده \" عن شعبة عن عمرو بن مرة به. ورواه ... \" إلى آخر تخريجه.\nوجعله رواية الطيالسي مثل رواية ابن ماجه - التي لم يذكر فيها الرجل - مما يؤكد غفلته عن العلة.\nوقد اغتر بتصحيحه المعلقون الثلاثة على \" الترغيب \" (٣/ ١٨٠)، فنقلوه، وأقروه، ولكنهم لم يتبنوه؛ بل صدروه بقولهم: \" حسن \"! وهذا من باب (أنصاف حلول) - كما يقال -، أو: (خالف تعرف) !!\nوالمحفوظ في هذا الباب عن أبي سعيد مرفوعًا بلفظ:\n\" لا يمنعن أحدكم مخافة الناس أن يتكلم بحق إذا علمه \".\nقال أبوسعيد: \" فما زال بنا البلاء حتى قصرنا، وإنا لنبلغ في السر \".\nرواه جماعة؛ منهم: أحمد، أخرجه عقب حديث الترجمة؛ كأنه يشير إلى ترجيحه على حديث الترجمة، وهو مخرج في \" الصحيحة \" (١٦٨) .\n<span data-type=\"title\" id=toc-6891>٦٨٧٣ </span>- (مَنْ زَنَى خَرَجَ مِنْهُ الإِيمَانُ، وَمَنْ شَرِبَ الْخَمْرَ غَيْرَ مُكْرَهٍ، وَلا مُضْطَرٍّ خَرَجَ مِنْهُ الإِيمَانُ، وَمَنِ انْتَهَبَ نُهْبَةً يستشرفها (١) النَّاسَ خَرَجَ مِنْهُ الإِيمَانُ، فَإِنْ تَابَ، تَابَ اللَّهُ عَلَيْهِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٧/ ٣٧١/ ٧٢٢٤): حدثنا\n_________\n(١) الأصل: (يستسمر فيها) ١ والتصحيح من \" المعجم \" و\" المعرفة \".","vol":"14","page":867},{"text":"محمد بن شعيب الأصبهاني: ثنا حفص بن عمر المهرقاني: ثنا عامر بن إبراهيم عن يعقوب القمي عن عنبسة عن عيسى بن جارية عن شريك - رجل من الصحابة - قال: ... فذكره مرفوعًا.\nوأخرجه ابن قانع في \" معجم الصحابة \" (ق ٦٨/ ٢ - ٦٩/ ١)، وأبو نعيم في \" أخبار أصبهان \" (١/ ١٧٤)، وفي \" معرفة الصحابة \" (ق ٣١٧/ ٢)، والشجري في \" الأمالي \" (١/ ٣٨) من طرق أخرى عن عامر بن إبراهيم الأصبهاني به. وقال أبو نعيم:\n\" تفرد به يعقوب \".\nقلت: وهو صدوق يهم.\nوشيخه عنبسة هو: (ابن سعيد قاضي الري)؛ كما في شيوخ (يعقوب القمي) والرواة عن (عيسى بن جارية) من \" التهذيب \". وقد ترجم له فيه - ومن قبله الخطيب في \" تاريخ بغداد \" (٢ ١/ ٢٨٤ - ٢٨٥) - بما يدل على أنه ثقة بلا خلاف. وهل هو المترجم في \"طبقات المحدثين \" (١/ ١٨٠/ ٩٠/ ٥)،\nو\" أخبار أصبهان \" (٢/ ١٤٤) باسم (عنبسة بن أبي حفص الأصبهاني)؛ فقد ذكر له أبو نعيم حديثًا آخر من رواية عامر بن إبراهيم: ثنا يعقوب القمي: ثنا عنبسة عن ابن أبي ليلى عن نافع عن ابن عمر ...؟ موضع نظر.\nوأما (عيسى بن جارية) فهو علة الحديث؛ لأنه لم يوثقه غير ابن حبان (٥/٢١٤)، مع تضعيف الآخرين، فقال ابن معين:\n\" عنده مناكير \". وكذا قال أبو داود. وقال في موضع آخر:","vol":"14","page":868},{"text":"\" منكر الحديث \". وضعفه آخرون.\nنعم؛ قال أبو زرعة:\n\"لابأس به \".\nولعل هذا هو معتمد قول الحافظ في ترجمة (شريك) هذا من \" الإصابة\" - بعدما عزا الحديث لابن شاهين وابن السكن -:\n\" رجاله ثقات \"! وقوله في \" الفتح، (١٢/ ٦١):\n\" وأخرج الطبراني بسند جيد من رواية رجل من الصحابة لم يسم؛ رفعه ... \"!\nفذكر الجملة الأولى منه.\nلكنه نقل في \" الإصابة \" عن ابن السكن أنه قال:\n\" في إسناده نظر \". ويؤيده قوله في \" التقريب \":\n\"فيه لين \".\nوأيضًا؛ فقد جاءت الجملة المذكورة بسند صحيح عن أبي هريرة نحوه وزاد:\n\" وكان كالظلة، فإذا انقلع منها؛ رجع إليه الإيمان \".\nوهو مخرج في \" الصحيحة \" (٥٠٩) .\nوروي عنه بلفظ:\n\" ... نزع الله منه الإيمان؛ كما يخلع الإنسان القميص من رأسه \".","vol":"14","page":869},{"text":"لكنه ضعيف - كما تقدم بيانه برقم (١٢٧٤) -.\nومن أوهام الحافظ قوله المتقدم:\n\" رجل من الصحابة لم يسم \"!\nفهذا مخالف لما في رواية الطبراني وغيره أنه (شريك)، ولعله أراد أن يقول هذا، ويتبعه بقوله: (ولم ينسب) .. فسبقه القلم فقال ما قال.\nوأسوأ وهمًا منه قول شيخه الهيثمي في\" المجمع \" (١/ ١٠١):\n\" رواه الطبراني في \" الكبير \"، وفيه جماعة لم أعرفهم \"!\nفإنهم جميعًا معروفون، ومن رجال \" التهذيب \"؛ غير (شريك)، وأستبعد جدًا أنه يعنيه؛ لصحبته. ويمكن أن ممن عناه شيخ الطبراني: (محمد بن شعيب)؛ فقد صرح في بعض المواضع بأنه لا يعرفه، فانظر مثلًا (٦/ ١١٥ و١٠/ ٣٠٦)، وهو مترجم عند أبي الشيخ في \" طبقاته \"، وأبي نعيم في \" أخباره \" وقال:\n\" يروي عن الرازيين بغرائب، حدثنا عنه القاضي، توفي سنة ٣٠٠ \". انظر كتاب الشيخ حماد الأنصاري (٢٨٩/ ٥٦٨) .\nثم إن الهيثمي لم يسق من الحديث إلا الجملة الأولى منه فقط، ولا أدري ما هو السبب؟ وجرى على نسقه السيوطي في \" الجامع الصغير \" و\" الكبير \" أيضًا!!\n(تنبيه): كنت قبل أن أقف على إسناد الحديث اتبعت الحافظ ابن حجر في تقويته لإسناده، معتمدًا على نقل المناوي عنه وإقراره إياه ولتحسين السيوطي بالرمز له!","vol":"14","page":870},{"text":"<span data-type=\"title\" id=toc-6892>٦٨٧٤ </span>- (مَنْ شَرِبَ الْخَمْرَ فَجَعَلَهَا فِي بَطْنِهِ لَمْ يَقْبَلْ اللَّهُ مِنْهُ صَلَاةً سَبْعًا إِنْ مَاتَ فِيهَا (وفي رواية: فيهن) مَاتَ كَافِرًا، فَإِنْ أَذْهَبَتْ عَقْلَهُ عَنْ شَيْءٍ مِنْ الْفَرَائِضِ (وفي الرواية الأخرى: القرآن) لَمْ تُقْبَلْ لَهُ صَلَاةٌ أَرْبَعِينَ يَوْمًا، إِنْ مَاتَ فِيهَا (وفي الأخرى: فيهن) مَاتَ كَافِرًا) .\nمنكر.\nأخرجه النسائي (٢/ ٣٣١)، والطبراني في \" المعجم الكبير \" (١٢/٤٠٤/ ١٣٤٩٢)، وابن الجوزي في \" الموضوعات \" (٣/ ٤١) من طريقين عن يزيد بن أبي زياد عن مجاهد عن عبد الله بن عمرو مرفوعًا. والسياق مع الرواية الأخرى للنسائي. وقال ابن الجوزي:\n\" حديث لا يصح، قال علي ويحيى: لا يحتج بحديئه. وقال ابن المبارك: ارمِ به. وقال النسائي: متروك الحديث \".\nوتعقبه السيوطي في \" اللآلي \" (٢/ ٢٠٢) بقوله:\n\" أخرجه النسائي \"!\nفلم يصنع شيئًا؛ إلا إن كان يريد أنه كان الأولى به أن يعزوه إليه؛ فنعم.\nوأما عطف ابن عراق في \" تنزيه الشريعة \" (٢/ ٢٣٠) على النسائي:\n\" والحاكم، وصححه \"!\nفهو خطأ محض؛ لأنه بلفظ آخر وطريق أخرى، وليس فيه:\n\" إن مات فيها؛ مات كافرًا \".\nوكذلك رواه ابن حبان (١٣٧٨) وغيره، وعنده مكان هذه الجملة:","vol":"14","page":871},{"text":"\" فإن مات؛ دخل النار \". وقال:\n\" أربعين صباحًا \".. مكان: \" سبعًا \".\nوهذا مما يؤيد نكارة حديث الترجمة.\nويؤكده أن يزيد بن أبي زياد - مع ضعفه - قد خالفه الثقة فضيل بن عمرو الفقيمي، إسنادًا ومتنًا؛ فقال: عن مجاهد عن ابن عمر قال:\n\" من شرب، فلم ينتشي؛ لم تقبل له صلاة ما دام في جوفه أو عروقه منها شيء، وإن مات، مات كافرًا، وإن انتشى؛ لم تقبل له صلاة أربعين ليلة، وإن مات فيها؛ مات كافرًا \".\nأخرجه النسائي.\nقلت: فأوقفه على ابن عمر، ولم يذكر (السبع)، لاسناده صحيح.\nثم ذكره ابن الجوزي من رواية الدارقطني من طريق عباد بن يعقوب: أنبأنا عمرو بن ثابت عن الأعمش عن مجاهد عن عبد الله بن عمرو مرفوعًا بلفظ:\n\" من شرب الخمر لم تقبل له صلاة أربعين ليلة، فإن مات منها؛ مات كافرًا ما دام في عروقه منها شيء \". وقال ابن الجوزي:\n\" تفرد به عباد عن عمرو بن ثابت. فأما عباد فقال ابن حبان: يروي المناكير عن المشاهير؛ فاستحق الترك. وأما عمرو: فقال يحيى: ليس بثقة ولا مأمون.\nوقال ابن حبان: يروي الموضوعات عن الأثبات \".\n(تنبيه): حديث الترجمة وقع في الطبراني من مسند (ابن عمر)، وساقه","vol":"14","page":872},{"text":"في \" معجمه \"! وعنه ذكره الهيثمي في \" المجمع \" (٥/ ٧١) وقال:\n\" رواه الطبراني، وفيه يزيد بن أبي زياد، وهو ضعيف \".\nوإن من جهالات المعلقين الثلاثة على \" الترغيب \"، واعتدائهم على الحديث، وتخبطاتهم فيه؛ قولهم (٣/ ٢٢٥) في هذا الحديث:\n\" حسن، رواه النسائي \"!\n<span data-type=\"title\" id=toc-6893>٦٨٧٥ </span>- (تعبد عابد من بني إسرائيل، فعبد الله في صومعته ستين عاما، فأمطرت الأرض، فاخضرت، فأشرف الراهب من صومعته، فقال: لو نزلت فذكرت الله، فازددت خيرا، فنزل ومعه رغيف أو رغيفان، فبينما هو في الأرض، لقيته امرأة، فلم يزل يكلمها وتكلمه، حتى غشيها، ثم أغمي عليه، فنزل الغدير يستحم، فجاءه سائل، فأومأ إليه أن يأخذ الرغيفين، أو الرغيف، ثم مات، فوزنت عبادة ستين سنة بتلك الزنية، فرجحت الزنية بحسناته، ثم وضع الرغيف أو الرغيفان مع حسناته، فرجحت حسناته فغفر له) .\nمنكر جدًا.\nأخرجه ابن حبان في \" صحيحه \" (١/ ٢٩٨/ ٣٧٩) من طريق غالب بن وزير الغزي: حدثنا وكيع قال: حدثني الأعمش عن المعرور بن سويد عن أبي ذر مرفوعًا. وقال:\n\" سمع هذا الخبر غالب بن وزير عن وكيع بـ (بيت المقدس)، ولم يحدث به بـ (العراق)، وهذا مما تفرد به أهل فلسطين عن وكيع \".\nقلت: لعل الأولى أن يقال: (تفرد به غالب الفلسطيني)؛ لأن (أهل) اسم","vol":"14","page":873},{"text":"جنس يشمل أكثر من واحد؛ فيخشى أن يفهم منه بعضهم أن (غالبًا) قد توبع، وليس كذلك؛ بل هو من مناكيره، ولعل هذا هو ملحظ الحافظ في \" اللسان \" حينما لم ينقل عبارة ابن حبان هذه نصًا، وإنما بالمعنى فقال (٤/ ٤١٦):\n\" قال ابن حبان: لم يحدث به وكيع بالعراق، وهذا مما تفرد به غالب عنه \".\nقلت: ثم إن غالبًا هذا ليس بالمشهور بالرواية والعلم؛ لان ذكره ابن حبان في \" ثقاته \" (٩/ ٣) وقال:\n\" حدثنا عن ابن قتيبة وغيره، مستقيم الحديث \".\nكذا قال! وخالفه العقيلي، وهو أقعد منه في هذا المجال؛ فقد أورده في \" الضعفاء \" (٣/ ٤٣٤)، وقال:\n\" حديثه منكر لا أصل له، ولم يأت به عن ابن وهب غيره، ولا يعرف إلا به \". وأقره الحافظ، وبه تعقب توثيق ابن حبان.\nثم ساق العقيلي لفظه، وقد مضى تخريجه برقم (١٤٢٠) بسنده عن ابن وهب بإسناده عن معاذ مرفوعًا، وأن أبا نعيم استغربه، والذهبي أبطله في \" الميزان \".\nولذلك قال في ترجمة (غالب) هذا من \" المغني \":\n\" هالك \".\nويغلب على ظني أن أصل الحديث من الإسرائيليات، رفعه هذا الهالك خطأً أوقصدًا؛ فقد صح موقوفًا عن عبد الله بن مسعود نحوه.\nأخرجه ابن أبي شيبة في \" المصنف \" (٣/ ١١١)، وابن المبارك في \" البر والصلة \" (رقم ٢٨٤ - بتوقيمي)، والبيهقي في \" شعب الإيمان \" (٣/ ٢٦٢/","vol":"14","page":874},{"text":"٣٤٨٨) من طريق سفيان عن سلمة بن كهيل عن أبي الزعراء عن عبد الله بن مسعود به.\nقلت: وهذا إسناد جيد، رجاله ثقات رجال الشيخين؛ غير أبي الزعراء، واسمه: (عبد الله بن هانئ)، وثقه ابن سعد وابن حبان، والعجلي قال:\n\" ثقة من كبار التابعين \".\nوهو صاحب ابن مسعود - كما قال الحافظ الفسوي في \" المعرفة \" ٣١/ ٢٠٠) -.\nومن هذا التخريج والتحقيق يتبين خطأ المنذري في سكوته على تصحيح ابن حبان، ولا سيما وقد فعل ذلك وكرره. في موضعين من كتاب (٨ - الصدقات) وثالث في كتاب (٢١ - الحدود) .\nكما يتبين خطأ المعلقين الثلاثة؛ فقد عارضوا المنذري في المرفوع والموقوف، فضعفوهما معًا (١/ ٦٧٦)، الأول: تقليدًا لقول العقيلي المتقدم. والآخر: ادعاء بغير بينة لا يعجز عنه أي جاهل. وهي عادة لهم - كما سبق ذكره مرارًا -! والله المستعان.\nهذا؛ وللأعمش حديث آخر يرويه فضعف من قبل حفظه، يشبه هذا في بعض ألفاظه، وفي كونه اضطرب راويه في رفعه ووقفه، وأن الأشبه فيه أنه من الإسرائيليات، فناسب تخريجه لبيان حاله، وقد حاول بعضهم تقويته، فعليك به!\nثم رأيت الأعمش قد روى حديث الترجمة بإسناد آخر له موقوفًا: فقال ابن أبي شيبة أيضًا (٣ ١/ ١٨٣ / ١٦٠٥٧): حدثنا وكيع قال: حدثنا الأعمش عن أبي سفيان عن مغيث بن سُمي قال:","vol":"14","page":875},{"text":"\" كان رجل يتعبد في صومعته نحوًا من ستين سنة ... \" الحديث نحوه.\nوإسناده إلى (مغيث) صحيح على شرط مسلم، ومغيث ثقة من التابعين.\n<span data-type=\"title\" id=toc-6894>٦٨٧٦ </span>- (تعبد رجل في صومعة فمطرت السماء فاعشبت الأرض فرأى حمارا يرعى فقال: يا رب! لو كان لك حمار ارعيته مع حماري؟ فبلغ ذلك نبيا من أنبياء بني إسرائيل فأراد ان يدعو عليه فأوحى الله إليه إنما اجازي علي العباد على قدر عقولهم) .\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (١/ ١٦٥)، ومن طريقه ابن الجوزي في \" الموضوعات \" (١/ ١٧٤ - ١٧٥)، وابن شاهين في \" الترغيب \" (٢٥٧/ ٢٥٨)، والبيهقي في \" الشعب \" (٤/ ١٥٦/ ٤٦٤٠)، والخطيب في \" التاريخ \" (٤/ ١٣ و٤٦ -٤٧)؛ كلهم من طريق أحمد بن بشير: حدثنا الأعمش عن سلمة بن كهيل عن عطاء عن جابر مرفوعًا. وقال ابن عدي:\n\" هذا حديث منكر، لا يرويه غيرأحمد بن بشير\".\nثم ساق له أحاديث أخرى بأسانيد مختلفة، ثم قال:\n\" وله أحاديث صالحة، وهذه الأحاديث التي ذكرتها أنكر ما رأيت له، وهو في القوم الذين يكتب حديثهم \".\nوأقره ابن الجوزي، وزاد بعد قوله: (أحمد بن بشير):\n\" ... قال يحيى بن معين: أحمد بن بشيرمتروك \".\nوتعقبه السيوطي في \" اللآلي المصنوعة \" (١/ ١٣٢) بقوله:","vol":"14","page":876},{"text":"\" قلت: هو من رجال \" الصحيح \"، أخرج له البخاري في \" صحيحه \"، وقال أبو زرعة: صدوق. وقال الدارقطني: ضعيف يعتبر بحديثه. والحديث أخرجه البيهقي في \" الشعب \"، وقال: تفرد به أحمد بن بشير، قال: وروي من وجه أخر موقوفًا ... \".\nقلت: وفي هذا التعقب مؤاخذات:\nالأولى: إقراره ابن الجوزي على نسبة قوله: \" متروك \" لإبن معين؛ فإنه وهم، وإنما هو قول عثمان بن سعيد الدارمي؛ فقد قال هذا في كتابه \" تاريخ عثمان بن سعيد عن أبي زكريا يحيى بن معين \" (١٨٤/ ٦٦٤):\n\" قلت: فـ (عطاء بن المبارك) تعرفه؟ فقاله: من يروي عنه؟ قلت: ذاك الشيخ (أحمد بن بشير) . فقال: هه. كأنه يتعجب من ذكر (أحمد بن بشير)،\nفقال: لا أعرفه.\nقال عثمان: (أحمد بن بشير) كان من أهل الكوفة؛ ثم قدم بغداد، وهو متروك \".\nوهكذا رواه ابن عدي عن عثمان بن سعيد الدارمي في أول ترجمته لـ (أحمد ابن بشير)، ورواه الخطيب عن ابن عدي وتعقبه بقوله:\n\" قلت: ليس (أحمد بن بشير) الذي روى عن عطاء بن المبارك مولى عمرو ابن حريث الكوفي؛ ذاك بغدادي - سنذكره بعد إن شاء الله -، وأما أحمد بن بشير\nالكوفي، فليست حاله الترك، وإنما له أحاديث تفرد بروايتها وقد كان موصوفًا بالصدق \".","vol":"14","page":877},{"text":"ثم ساق له هذا الحديث من طريق ابن عدي، وحكى قوله المتقدم: \" حديث\nمنكر \"، وأقره.\nالثانية: قوله: \" أخرج له البخاري في (صحيحه) \" يوهم أنه اجتج به، وليس كذلك؛ فقد قال أعرف الناس برجاله، ألا وهو الحافظ ابن حجر في \" مقدمة فتح الباري \" (٣٨٥ - ٣٨٦) بعد أن ذكر بعض الأقوال المختلفة في حاله:\n\" أخرج له البخاري حديثًا واحدًا تابعه عليه مروان بن معاوية، وأبو أسامة، وهو في \" كتاب الطب \"، فأما تضعيف النسائي له؛ فمشعر بأنه غير حافظ \".\nولذلك؛ قال الحافظ في \" التقريب \":\n\" صدوق، له أوهام \".\nقلت: فالعجب منه كيف رمز له بـ (خ) وأطلقه ولم يقيده بقوله: \" متابعة \" - كما يقتضيه كلامه المتقدم -، وكأنه تبع في ذلك أصله \" تهذيب الكمال \" للمزي؛ فإنه أطلقه أيضًا!\nقلت: فمثله قد يحسن حديثه، وقد يضعف، حسب القرائن التي قد تحتف به - كما هو الشأن هنا -؛ فإنه قد أنكره ابن عدي والخطيب، وتبعهما الذهبي في \" الميزان \"، ويؤيده المؤاخذة التالية:\nالثالثة: قوله عن البيهقي: \" وروي من وجه آخر موقوفًا \".\nقلت: هذا مما يدل على أنه لا وجه لتعقبه المتقدم على ابن الجوزي؛ لأن الموقوف هو من طريق (أحمد بن بشير) نفسه، أخرجه البيهقي برقم (٤٦٣٩) من طريق محمد بن الصلت عنه بسنده المتقدم عن جابر بن عبد الله قال: ...","vol":"14","page":878},{"text":"فذكره. وقال:\n\" هذا موقوف، وروي مرفوعًا \".\nقلت: ومحمد بن الصلت هذا - هو: أبو جعفر الكوفي، وهو -: ثقة من شيوخ البخاري؛ وهذا يعني: أن (أحمد بن بشير) كان يضطرب في ضبطه واسناده فتارة يرفعه - كما تقدم -، وتارة يوقفه، وهذا مما يؤكد ضعف حفظه الذي أشار اليه النسائي، وغيره ممن ضعفه صراحة كالدارقطني.\nواذا عرفت هذا؛ فالحديث بالوقف أشبه، ثم هو كأنه من الإسرائيليات التي كان بعض الصحابة يتلقاها عن أهل الكتاب، وموقفنا منها مع قول نبينا ﷺ:\n\" فلا تصدقوهم، ولا تكذبوهم ... \". رواه البخاري، وهو في \" الصحيحة \" (٤٢٢) .\n<span data-type=\"title\" id=toc-6895>٦٨٧٧ </span>- الا يدخل الجنة مسكين مستكبر، ولا شيخ زان، ولا منان على الله بعمله) .\nمنكر بجملة: (المنان) .\nأخرجه البخاري في \" التاريخ \" (٤/ ٢/ ٨٢/٢٢٥٥)، وابن قانع في \"معجم الصحابة \" (ق ١٨١/ ١)، وأبو نعيم في \" المعرفة \" (٢/ ٢١٨/ ٢)، والطبراني في \" المعجم الكبير \" وغيرهم من طريق الصباح بن يحيى عن خالد بن أبي أمية عن نافع مولى رسول الله ﷺ قال: قال لي رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا: الصباح هذا: قال البخاري (٢/ ٢/ ٣١٢):","vol":"14","page":879},{"text":"\"فيه نظر\".\nولم يعرفه أبو حاتم ولا ابنه، فقال في \" الجرح \" (٢/ ١/ ٤٤٢/ ١٩٤١):\n\" سألت أبي عنه؟ فقال: شيخ \". وقال الذهبي في \" الميزان \":\n\" متروك؛ بل متهم \". وأقره الحافظ في \" اللسان \"، وقال - نقلًا عن العقيلي وابن عدي -:\n\" هو من جملة الشيعة \".\nوفاتهما أن ابن حبان ذكره في \" الضعفاء \" وقال (١/ ٢٧٧):\n\" كان ممن يخطئ حتى خرج عن حد الاحتجاج به إذا انفرد \".\nوشيخه (خالد بن أبي أمية)؛ فهو مجهول لا يعرف إلا بهذه الرواية، وبها أورده البخاري وابن أبي حاتم في كتابيهما، وسكتا عنه. ومن العجيب أن ابن حبان أورده كذلك في كتابه \" الثقات \" (٤/ ١٩٩) ! فأخل بذلك بشرطه\nالمعروف في مقدمة كتابه \" الصحيح \" (١/ ٨٣ - الإحسان)، وهو أن يكون الراوي معروفًا بالعدالة والصدق في الحديث والشهرة فيه. فراجعه؛ فإنه مهم جدًا، وقد أخل بعدم التزامه إياه في مئات الرواة؛ فكيف يوثق (خالدًا) هذا وليس له إلا هذا الراوي الضعيف ... باعترافه؟!\nوقد وجدت لخالد متابعًا لا يساوي شيئًا؛ يرويه أبو مالك الأشجعي عن يوسف بن ميمون عن نافع مولى رسول الله ﷺ به.\nأخرجه أبو نعيم قال: حدثناه أبو عمرو بن حمدان: ثنا الحسن بن سفيان عن فياض بن زهير: ثنا يزيد بن هارون: أبنا أبو مالك الأشجعي.","vol":"14","page":880},{"text":"قلت: يوسف بن ميمون هذا: قال البخاري وأبو حاتم:\n\" منكر الحديث جدًا \". وقال أحمد:\n\"ليس بشيء\".\nوضعفه آخرون؛ وتناقض فيه ابن حبان. انظر \" التهذيب \".\nو(فياض بن زهير): لم أعرفه. وأخشى أن يكون وقع في الأصل شيء من الخلط في إسناده؛ فقد عزاه الحافظ في ترجمة (نافع) هذا من \" الإصابة \" لأسلم ابن سهل في \" تاريخ واسط \" من طريق يزيد بن هارون عن عبد الملك بن حسين عن يوسف بن ميمون عنه به.\nوأسلم بن سهل هذا هو المعروف بـ (بحشل)، ولم أجد الحديث في \" تاريخ واسط \" المطبوع، فلا أدري أسقط الحديث منه، أم في العزو شيء؟ ثم قال الحافظ:\n\" أخرجه البخاري ومطين والحسن بن سفيان والبغوي وابن أبي داود وابن السكن وابن شاهين والطبراني وابن منده من طريق أبي سعيد الأشج عن عقبة ابن خالد عن الصباح بن يحيى عن خالد بن أبي أمية ... فذكر الحديث مثله، لكن فيه تقديم وتأخير. قال البغوي: ولا أعلم بهذا الإسناد غير هذا الحديث.\nوأخرجه ابن قانع من وجه آخر عن الصباح بن يحيى عن خالد بن أمية (!) ...\nولم يذكر قوله: (ولا منان على الله بعمله) \".\nكذا قال؛ فقد ذكر الحسن بن سفيان في جملة الذين أخرجوا الحديث من طريق (خالد بن أبي أمية)؛ دون الطريق الأخرى التي رواها أبو نعيم عن الحسن","vol":"14","page":881},{"text":"ابن سفيان بسنده المتقدم عن يوسف بن ميمون.. فلا أدري هل في عزو الحافظ تقصير وغفلة عن رواية أبي نعيم - مع استقصائه مصادر الطريق الأولى -، أم في رواية أبي نعيم شيء - كما سبقت الإشارة إليه -؛ فالأمر بحاجة إلى زيادة تحقيق. والله أعلم.\n(تنبيه): ذكرت في صدر هذا التخريج الطبراني في جملة من أخرج الحديث اعتمادًا على تخريج الحافظ المذكور آنفًا، وكذا على عزو المنذري إياه في \" الترغيب \" (٣/ ١٩٣/ ١٨)، الا أنه وقع في اسناده تحريف، فقال:\n\" رواه الطبراني من رواية الصباح بن خالد بن أبي أمية عن رافع، ورواته إلى (الصباح) ثقات \"!\nفجعل (الصباح) ابن خالد؛ فصار تابعيًا! وصرح بذلك الهيثمي - تقليدًا منه للمنذري، فقال - في \" مجمعه \" (٦/ ٢٥٥):\n\" رواه الطبراني، وتابعيه (الصباح بن خالد بن أبي أمية): لم أعرفه، وبقية رجاله ثقات \"!\nوقد عرفت أن الصواب: (عن)، وأن والد (الصباح): (يحيى)، وأنه متروك، وأن شيخه (خالد بن أبي أمية) مجهول.\nثم إنني إنما أخرجت الحديث هنا لقوله فيه: \" ولا منان على الله بعمله \"، وإلا؛ فسائر الحديث ثابت في غير ما حديث، منها: حديث سلمان ﵁ المخرج في \" الصحيحة \" (٣٤٦١)، بل وفي بعضها ذكر (المنان) دون قوله: \" على الله بعمله \"، وهو مخرج في \" الصحيحة \" من حديث ابن عمرو (٦٧٣)، وابن عمر أيضًا (٦٧٤)؛ فليكن هذا منك على بال.","vol":"14","page":882},{"text":"<span data-type=\"title\" id=toc-6896>٦٨٧٨ </span>- (ملعون ملعون من أغرى بين بهيمتين) .\nمنكر.\nأخرجه الخطيب في \"التاريخ \" (٤/ ٣٢٩ - ٠ ٣٣): أخبرنا أبو القاسم الأزهري: حدثنا أحمد بن إبراهيم بن الحسن: حدثنا أبو بكر أحمد بن العباس بن حمويه الخلال - وما حدث بغير هذا الحديث -: حدثنا الحسن بن\nمحمد بن الصباح الزعفراني: حدثنا أبو معاوية الضرير: حدثنا الأعمش عن أبي صالح عن أبي هريرة مرفوعًا به، وهو طرف من حديثه، ولفظه:\n\" ملعون ملعون من سب أباه، ملعون ملعون من سب أمه، ملعون ملعون من عمل عمل قوم لوط، ملعون ملعون من أغرى بين بهيمتين، ملعون ملعون من غيّر تخوم الأرض، ملعون ملعون من كمه أعمى عن الطريق \".\nوقال الخطيب:\n\" حديث منكر، لا يثبت بهذا الإسناد، والحمل فيه على (الخلال)؛ فإن كل من عداه من المذكودين في إسناده ثقة \".\nوذكره الذهبي في\" الميزان \" وقال:\n\"متهم \".\nثم ساق له هذا الحديث، وذكر قول الخطيب المذكور بتلخيص، وأقره الحافظ في \" اللسان \".\nوإنما أفردت الجملة المذكورة عن سائر الحديث؛ لأني لم أجد لها شاهدًا بهذا اللفظ، ويغني عنه - لو صح - حديث ابن عباس مرفوعًا بلفظ:\n\" نهى عن التحريش بين البهائم \".\nوهو حديث ضعيف مضطرب الإسناد؛ كما تراه محققًا في \" غاية المرام \"","vol":"14","page":883},{"text":"(٢١٩ - ٢٢٠/ ٣٨٣)؛ فراجعه إن شئت.\nوأما سائر الحديث؛ فله شاهد صحيح من حديث ابن عباس أيضًا دون تكرار لفظ: \" ملعون \" إلا في جملة (عمل قوم لوط)؛ فقد كررها ثلاثًا، وهو مخرج في \" الصحيحة \" (٣٤٦٢) .\n<span data-type=\"title\" id=toc-6897>٦٨٧٩ </span>- (اجْمَعُوا، مَنْ وَجَدَ عُودًا فَلْيَأْتِ بِهِ، وَمَنْ وَجَدَ عَظْمًا أَوْ شَيْئًا فَلْيَأْتِ بِهِ. قَالَ: فَمَا كَانَ إِلا سَاعَةً حَتَّى جَعَلْنَاهُ رُكَامًا، فَقَالَ: أَتَرَوْنَ هَذَا؟، فَكَذَلِكَ تَجْتَمِعُ الذُّنُوبُ عَلَى الرَّجُلِ مِنْكُمْ كَمَا جَمَعْتُمْ هَذَا، فَلْيَتَّقِ اللَّهَ رَجُلٌ، فَلا يُذْنِبْ صَغِيرَةً وَلا كَبِيرَةً، فَإِنَّهَا مُحْصَاةٌ عَلَيْهِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/٦٣ - ٦٤/٥٤٨٥) من طريق محمد بن سعد العوفي: ثنا أبي: ثنا عمي الحسين عن يونس بن نفيع عن سعد بن جنادة قال:\nلما فرغ رسول الله ﷺ من حنين، نزلنا قفرًا من الأرض ليس فيه شيء، فقال\nالنبي ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ وفيه علل:\nالأولى: محمد بن سعد - وهو: ابن محمد بن الحسن بن عطية العوفي -:\nقال في \" الميزان \":\n\" قال الخطيب: كان لينًا في الحديث، وروى الحاكم عن الدارقطني أنه لا بأس به \".","vol":"14","page":884},{"text":"الثانية: أبوه سعد بن محمد بن الحسن: قال أحمد:\n\" جهمي، ولم يكن ممن يستأهل أن يكتب عنه، ولا كان موضعًا لذاك \"؛ كما في \" اللسان \".\nالثالثة: عمه (الحسين) - وهو: ابن الحسن بن عطية العوفي -: متفق على تضعيفه؛ كما هو مبين في \" اللسان \"، وقال:\n\" وقيل: كان العوفي هذا طويل اللحية جدًا \".\nالرابعة: يونس بن نفيع: لم أجد له ترجمة فيما بين يدي من المراجع، وقد ساق له الطبراني سبعة أحاديث بهذا الإسناد، وذكر أبو نعيم في \" المعرفة \" (١/٢٨٠/ ١) أن لسعد بن جنادة بهذا الإمناد نحو عشرة أحاديث.\nوقد وهم الهيثمي وهمًا فاحشًا في هذا الراوي فقال في \" المجمع \" (١٠/ ١٩٠):\n\" رواه الطبراني، وفيه (نفيع أبو داود)، وهو ضعيف \"!\nفكأنه ظن أن (يونس بن نفيع) خطأ، صوابه: (يونس) عن (نفيع)، وفسر من عنده أنه (نفيع أبو داود)، وساعده على ذلك أن من الرواة عن (نفيع) هذا (يونس بن أبي إسحاق) ! فقال ما قال. وكان من الممكن أن نجد له عذرًا في هذا التصويب المبني على هذه الأوهام؛ لو أن الطبراني روى بالإسناد المذكور هذا الحديث الواحد؛ لأن (بن) كثيرًا تُحَرّف إلى (عن)، وعلى العكس. أما والطبراني قد روى به ستة أحاديث أخرى - كما تقدم -؛ فهو حقًا من أفحش الأوهام وأغربها.\nيضاف إلى ما ذكرت أنه ألان القول في (نفيع) هذا، وحاله أسوأ مما قال؛","vol":"14","page":885},{"text":"فإنه متروك، وقد كذبه ابن معين.\nوأما المنذري؛ فاكتفى في \" الترغيب \" بالإشارة إلى تضعيف الحديث (٣/٢١١ - ٢١٢/ ٤)، وقلده المعلقون الثلاثة، ونقلوا كلام الهيثمي المتقدم وأقروه، ولا يليق بهم إلا ذلك!\n<span data-type=\"title\" id=toc-6898>٦٨٨٠ </span>- (كَانَ لِيَعْقُوبَ النَّبِيِّ أَخٌ مُوَاخٍ لَهُ، فَقَالَ ذَاتَ يَوْمٍ: مَا الَّذِي أَذْهَبَ بَصَرَكَ، وَقَوَّسَ ظَهْرَكَ؟ قَالَ: أَمَّا الَّذِي أَذْهَبَ بَصَرِي، فَالْبُكَاءُ عَلَى (يُوسُفَ)، وَأَمَّا الَّذِي قَوَّسَ ظَهْرِي فَالْحُزْنُ عَلَى (بِنْيَامِينَ)، فَأَتَاهُ جِبْرِيلُ\n﵇ فَقَالَ: يَا يَعْقُوبُ! إِنَّ اللَّهَ يُقْرِئُكَ السَّلامَ، وَيَقُولُ لك: أَمَا تَسْتَحْي أَنْ تَشْكُوَنِي إِلَى غَيْرِي؟ فَقَالَ يَعْقُوبُ: ﴿إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ﴾ . فَقَالَ جِبْرِيلُ: اللَّهُ أَعْلَمُ بِمَا تَشْكُو) .\nمنكر.\nأخرجه ابن أبي حاتم في\" التفسير \" (٥/ ١٠١/ ١ - ٢): حدثنا الحسن بن عرفة: ثنا يحيى بن عبد الملك بن أبي غنية عن حفص بن عمر بن أبي الزبير عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير (حفص) هذا، ولا يعرف إلا بهذه الرواية، ذكره ابن حبان في \" الثقات \" (٤/ ١٥٣):\n\" حفص بن عمر بن أبي الزبير: يروي عن أنس بن مالك، روى عنه يحيى ابن عبد الملك بن أبي غنية \". وقال الذهبي في \" الميزان \":\n\" ضعفه الأزدي، فلعله: عن أبي الزبير، أو كأنه (حفص بن عمر بن أبي يزيد؛ عن ابن الزبير، لا: عن أبي الزبير)، ولا يعرف من ذا؟ \". ولذا قال الحافظ","vol":"14","page":886},{"text":"ابن كثير في تفسير سورة (يوسف):\n\" حديث غريب فيه نكارة \".\nلان مما يؤكد جهالة هذا الراوي الاختلاف في اسمه؛ فقد رواه الحاكم (٢/٣٤٨)، ومن طريقه البيهقي في \" الشعب \" (٣/ ٢٣٠/ ٣ ٠ ٣٤) بسنده عن ابن أبي شيبة: ثنا يحيى بن عبد الملك بن أبي غنية عن حفص بن عمر بن الزبير ...، كذا فيه: (ابن الزبير)، وقال الحاكم:\n\" هكذا في سماعي: (حفص بن عمر بن الزبير)، وأظن (الزبير) وهمًا من الراوي؛ فإنه: (حفص بن عمر بن عبد الله بن أبي طلحة الأنصاري) ابن أخي أنس بن مالك، فإن كان كذالك؛ فالحديث صحيح \"!\nكذا قال، وهو بعيد جدًا؛ لأنه لا مستند له إلا الظن، مع مخالفة الطريقين المتقدمين على الخلاف بينهما: (أبي الزبير) ... (ابن الزبير) .\nوأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٦١ - ٦٢/ ١ ٠ ٦١)، و\" المعجم الصغير \" (١٧٨ - هند) من طريق وهب بن بقية الواسطي قال: حدئنا يحيى بن عبد الملك بن أبي غنية عن حصين بن عمر الأحمسي عن أبي الزبير عن أنس\nبن مالك ... وقال:\n\" لا يروى عن أنس إلا بهذا الإسناد، تفرد به وهب بن بقية \".\nكذا قال! و(حصين بن عمر الأحمسي): متروك - كما في \" التقريب \" -، لكن شيخ الطبراني الراوي عن وهب (محمد بن أحمد الباهلي البصري): قال ابن عدي:","vol":"14","page":887},{"text":"\" يضع الحديث \".\nثم ساقه الحاكم من طريق إسحاق بن راهويه: أنبأ عمرو بن محمد: ثنا زافر ابن سليمان عن يحيى بن عبد الملك عن أنس بن مالك مرسلًا.\nيعني: منقطعًا، بإسقاط الواسطة بين (ابن عبد الملك) - وهو: ابن أبي غنية - وأنس. ورواه ابن أبي الدنيا في \" الفرج بعد الشدة \" (ص ١٣): حدثني الحسين ابن عمرو بن محمد القرشي (كذا): حدثنا أبي: أنا زانر بن سليمان عن يحيى ابن عبد الملك عن رجل عن أنس ...\nقلت: فأثبت الواسطة، ولم يسمه. لكن الحسين هذا - وهو: ابن عمرو بن محمد العنقزي -: قال أبو زرعة الرازي:\n\" كان لا يصدق \".\nوزافر بن سليمان: صدوق كثير الأوهام؛ - كما قال الحافظ -:\nورواه الييهقي (٤ ٠ ٣٤) من طريق الحاكم أيضًا، و(٣٤٠٥) علقه على (الحسين بن عمرو بن محمد القرشي) عن أبيه ...\nوبالجملة؛ ففي الإسناد اضطراب وجهالة، وقد أخطأ المعلق على \" شعب الإيمان \" بقوله:\n\" أخرجه المصنف من طريق الحاكم (٢/ ٣٤٨)، وصححه الحاكم، ووافقه الذهبي \".","vol":"14","page":888},{"text":"فإن الحاكم - وبالتالي الذهبي - لم يصححه إلا على الظن، وقد سبق الجواب عنه.\nوللحديث طريق أخرى واهية جدًا: من طريق يحيى بن حميد عن أبان بن أبي عياش عن أنس بن مالك ...\nأخرجه محمد بن يحيى بن أبي عمر العدني في \" مسنده \" - كما في \" المطالب العالية المسندة \" (٢/ ٣١/ ٢) -، ومن طريقه الأصبهاني في \" الترغيب \" (٢/١٠١٩/٢٥٠٦) .\nقلت: أبان هذا: قال أحمد:\n\" تركوا حديثه \".\nويحيى بن حميد: لم أعرفه.\nثم إن للحديث تتمة طويلة في رواية غير ابن أبي حاتم، وهي مما يؤكد نكارة الحديث - كما تقدم عن الحافظ ابن كثير -، والأشبه عندي أنه من الإسرائيليات، وهم في رفعه بعض الرواة. والله أعلم.\n<span data-type=\"title\" id=toc-6899>٦٨٨١ </span>- (أَيُّمَا رَجُلٍ أَضَافَ قَوْمًا فَأَصْبَحَ الضَّيْفُ مَحْرُومًا فَإِنَّ نَصْرَهُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ حَتَّى يَأْخُذَ بِقِرَى لَيْلَةٍ مِنْ زَرْعِهِ وَمَالِهِ) .\nمنكر بهذ االتمام.\nأخرجه أبو داود (٣٧٥١)، والدارمي (٢/ ٩٨)، والحاكم (٤/ ١٣٢)، والطيالسي في \" مسنده \" (١٥٦/ ١١٤٩)، ومن طريقه البيهقي في \" السنن \" (٩/ ٩٣ ١)، وكذا الذهبي في \" السير \" (٧/ ٢٢٧)،","vol":"14","page":889},{"text":"وأحمد (٤/ ١٣١ و١٣٣)، والبغوي في \" شرح السنة \" (١١/٣٤٠ - ٣٤١/٣٠٠٤)، كلهم من طريق شعبة: حدثني أبو الجودي عن سعيد بن المهاجر عن المقدام أبي كريمة مرفوعًا. وقال الحاكم:\n\" صحيح الإسناد \"! وأقره المنذري (٣/ ٢٤٢/ ٨)، ووافقه الذهبي!\nوغفلوا جميعًا عن جهالة سعيد بن المهاجر؛ فإنه لا يعرف الا بهذه الرواية، ولذا قال الحافظ في \" التقريب \" - تبعًا لابن القطان -:\n\"مجهول \" (١) .\nثم غفل عن هذا؛ فقال في \" التلخيص الحبير \" (٤/ ١٥٩) - بعدما عزاه لأبي داود -:\n\" وإسناده صحيح \"!\nقلت: وعلى العكس منه تنبه الذهبي للجهالة؛ فقال في \" السير \":\n\" هو من غرائب شعبة، وسعيد شامي لا يعرف \".\nوفي الحديث علة أخرى؛ وهي نكارة لفظه، ومخالفة سعيد بن المهاجر للشعبي؛ فإنه رواه عن المقدام عن النبي ﷺ مختصرًا بلفظ:\n\" ليلة الضيف حق على كل مسلم، فمن أصبح بفنائه؛ فهو عليه دين، إن شاء؛ اقتضى، وإن شاء؛ ترك \".\nرواه أبو داود أيضًا وغيره بسند صحيح، وهو مخرج في \" الصحيحة \" (٢٢٤) .\n_________\n(١) قلت: وذكره ابن حبان في \" الثقات \" (٤/ ٢٩٣) على قاعدته في توثيق الجهولين!","vol":"14","page":890},{"text":"وأخرجه الطبراني (٠ ٢/ ٢٨١/ ٦٦٥) من طريق أبي فروة يزيد بن محمد ابن سنان: ثنا أبي عن أبيه: ثنا أبو يحيى الكلاعي عن المقدام به؛ إلا أنه قال: \" ... محرومًا بفنائه؛ وجبت نصرته على المسلمين حتى يأخذوا له بحقه من\nزرعه وضرعه، لما حرمه من حق الضيافة \".\nوهو بهذا اللفظ منكر أيضًا؛ فيه ضعيفان من أولاد أبي فروة - وهو: يزيد بن محمد بن يزيد بن سنان الرهاوي -. وأبو فروة وثقه ابن حبان وروى عنه جمع؛ لكن (محمد بن يزيد بن سنان) وأبوه ضعيفان؛ كما قال الحافظ في \" التقريب \".\n<span data-type=\"title\" id=toc-6900>٦٨٨٢ </span>- (مَنْ نَصَبَ شَجَرَةً فَصَبَرَ عَلَى حِفْظِهَا وَالْقِيَامِ عَلَيْهَا حَتَّى تُثْمِرَ كَانَ لَهُ فِي كُلِّ شَيْءٍ يُصَابُ مِنْ ثَمَرِهَا صَدَقَةٌ عِنْدَ اللَّهِ) .\nمنكر بهذا اللفظ.\nأخرجه أحمد (٤/ ١ ٦ و٥/ ٣٧٤): ثنا عبد الرزاق قال: أنا داود بن قشر الصنعاني قال: حدثني عبد الله بن وهب عن أبيه قال:\nحدثني فنّج قال:\nكنت أعمل في (الدينباذ)، وأعالج فيه، فقدم يعلى بن أمية أميرًا على اليمن، وجاء معه رجال من أصحاب النبي ﷺ، فجاءني رجل ممن قدم معه وأنا في الزرع أصرف الماء في الزرع، ومعه في كمه جوز، فجلس على ساقية من الماء وهو يكسر من ذلك الجوز ويأكله، ثم أشار إلى (فنج) فقال: يا فارسي! هلم، فدنوت منه، فقال الرجال لـ (فنج): أتضمن لي غرسًا من هذا الجوز على هذا الماء؛ فقال له (فنج): ما ينفعني ذلك؟ قال: فقال الرجل: سمعت رسول الله ﷺ يقول - بأذني هاتين -: ... فذكره.\n_________\n<span data-type=\"title\">[تعليق مُعِدّ الكتاب للشاملة]</span>\n (*) رقم الحديث في الكتاب المطبوع ٦٦٨٢، ولعله خطأ مطبعي، وتم إصلاحه هنا مراعاة لترقيم الكتاب\nأسامة بن الزهراء - فريق عمل الموسوعة الشاملة","vol":"14","page":891},{"text":"قلت: وهذا إسناد ضعيف؛ (فنج) هذا: لا يعرف إلا بهذه الرواية، وبها أورده البخاري وابن أبي حاتم في كتابيهما، وكذلك ابن حبان في \" الثقات \" (٥/٢٩٩، ٣٠٠)، وقال:\n\"شيخ \"!\nوقد ترجمه الحسيني في \" رجال المسند \"، وأشار إلى هذا الحديث وقال:\n\" وهو منكر \". وقال في (فنج):\n\" وهو مجهول \".\nوأقره الحافظ في \" تعجيل المنفعة \" (ص ٣٣٥)؛ لكنه عقب عليه بذكر ابن حبان إياه في \" الثقات \".\nو(عبد الله بن وهب) - وهو: ابن منبه -، وداود بن قيس الصنعاني، غير مشهورين، وقد أشار الحافظ إلى ذلك بقوله في كل منهما:\n\"مقبول \".\nومن هذا التحقيق يتبين للناظر تساهل المنذري في قوله في \" الترغيب \" (٣/٢٤٥/ ٦):\n\" رواه أحمد ... وإسناده لا بأس به \"!\nوالأحاديث الأخرى الصحيحة التي ذكرها المنذري في الباب فيها بركة وغنية عن هذا، وقد كنت خرجت طائفة منها في المجلد الأول من \" الصحيحة \" تحت عنوان: \" حض الإسلام على استثمار الأرض وزرعها \"؛ فانظر الأحاديث (٧ - ٩)،","vol":"14","page":892},{"text":"ولو أن الحكومات الإسلامية قامت كلها بالعمل بها؛ لكانوأ أغنياء اقتصاديًا ولغزوا به غيرهم.. بديل أن يغزوهم غيرهم. والله المستعان.\n<span data-type=\"title\" id=toc-6901>٦٨٨٣ </span>- (جاءني جبريل ﵇، فقال: إن الله ارتضى هذا الذين لنفسه، ولا يصلحه إلا السخاء وحسن الخلق؛ فأكرموه بهما ما صحبتموه) .\nضعيف جدًا.\nأخرجه أبو نعيم في \" أخبارأصبهان \" (١/ ١٤٨)، والأصبهاني في \" الترغيب \" (١/ ٢٤٢ - ٢٤٣/ ٥٢٣) من طريق عبد الله بن شبيب: ثنا أبو بكر بن أبي شيبة: ثنا أبو قتادة العدوي - من ولد عبد الله بن ثعلبة بن أبي صعير، حليف بني زهرة - عن جري بن رزين بن دعلج الحذاء عن ابن المنكدر وصفوان بن سليم عن عطاء بن يسار عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الله بن شبيب - هو: أبو سعيد الربعي -:\nقال الذهبي في \" الميزان \":\n\" أخباري علامة؛ لكنه واه. قال أبو أحمد الحاكم: ذاهب الحديث ... وبالغ فَضْلَك الرازي فقال: يحل ضرب عنقه ... \".\nوأبو قتادة العدوي - وفي \" الترغيب \": العذري -: لم أعرفه، ومثله شيخه (جري بن رزين)، وفي \" الترغيب \": (جرير بن رزيق) . والله أعلم.\nورواه عبد الملك بن مسلمة: حدثنا إبراهيم بن أبي يكر بن المنكدر قال:\nسمعت محمد بن المنكدر يقول: سمعت جابر بن عبد الله يقول: ... فذكره مرفوعًا.","vol":"14","page":893},{"text":"أخرجه الخرائطي في \" مكارم الأخلاق \" (رقم ٣٥ و٦١٥)، وابن شاهين في \" الترغيب \" (٢٦٣/ ٢٦٦)، والطبراني في \" الأوسط \" (٩/ ٤٢٤/ ٨٩١٥)، وابن حبان في \" الضعفاء \" (٢/ ١٣٤) في ترجمة (عبد الملك) هذ!، وقال:\n\" يروي عن أهل المدينة المناكير الكثيرة التي لا تخفى على من عني بعلم السنن \".\nوقال ابن أبي حاتم (٢/ ٢/ ٣٧١):\n\" سألت أبي عنه؟ فقال: كتبت عنه، وهو مضطرب الحديث، ليس بقوي، حدثني بحديث في الكرم عن النبي ﷺ عن جبريل ﵇ بحديث موضوع \".\nقلت: يشير إلى هذا.\nوليس عند الخرائطي قوله: \" فأكرموه بهما ما صحبتموه \".\nوأخرجه العقيلي في \" الضعفاء \" (١/ ٤٦ - ٤٧)؛ دون قوله: \" بهما ... \"\nفي ترجمة إبراهيم بن أبي بكر بن المنكدر، وقال:\n\" لا يتابع على حديثه \". وقال الدارقطني:\n\" ضعيف \".\nوتمام كلام العقيلي - فيما نقله الحافظ في \" اللسان \" عنه -:\n\" ... من وجه يثبت \".\nوهذا غير ثابت في مطبوعة \" الضعفاء \". ثم قال الحافظ:\n\" وأشار بقوله: \" وجه يثبت \" إلى رواية (محمد بن الأشرس) الآتية فيه \".","vol":"14","page":894},{"text":"وهناك قال في ترجمته - تبعًا للذهبي -:\n\" متهم في الحديث، وتركه أبو عبد الله بن الأخرم وغيره \". ثم قال الحافظ:\n\" وأخرج الحافظ الضياء في \" المختارة \" ... ثنا محمد بن أشرس: ثنا عبد الصمد بن حسان: ثنا سفيان الثوري عن محمد بن المنكدر عن جابر ... \" فذكر الحديث، وقال:\n\" وخفي على الضياء حال محمد بن أشرس \".\nقلت: وعبد الصمد بن حسان هذا مروزي؛ قال الذهبي في \"المغني \":\n\" تركه أحمد بن حنبل، وقيله غيره \".\nلكنه في \" الميزان \" نفى صحة المنسوب لأحمد فقال:\n\" وهو صدوق إن شاء الله تعالى، تركه أحمد بن حنبل، ولم يصح هذا. وقال البخاري: وهو مقارب \". وقال ابن أبي حاتم عن أبيه:\n\" صالح الحديث، صدوقًا. وذكره ابن حبان في \" الثقات \" (٨/ ٤١٥) .\nهذا؛ وقد كنت خرجت الحديث بنحوه من حديث عمران بن حصين بلفظ:\n\" ... ألا فزينوا دينكم بهما \".\nومن حديث غيره أيضًا فيما تقدم برقم (١٢٨٢)، وذكرت ثمة عن المناوي أنه في \" المكارم \" عن أبي سعيد بإسناد أمثل، ولم يتيسر لي تخريجه يومئذٍ والنظر في إسناده ومتنه، ولكل أجل كتاب.","vol":"14","page":895},{"text":"<span data-type=\"title\" id=toc-6902>٦٨٨٤ </span>- (إِنَّ الْحَيَاءَ وَالْعِيَّ مِنَ الإِيمَانِ، وَهُمْا يُقَرِّبَانِ مِنَ الْجَنَّةِ، وَيُبَاعِدَانِ مِنَ النَّارِ، وَالْفُحْشُ وَالْبِذَاءُ مِنَ الشَّيْطَانِ، وَهُمْا يُقَرِّبَانِ مِنَ النَّارِ، وَيُبَاعِدَانِ مِنَ الْجَنَّةِ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٤ ١ ١/ ٧٤٨١) من طريق محمد بن محصن العكاشي: ثنا صفوان بن عمرو عن خالد بن معدان:\nحدثني أبو أمامة مرفوعًا. فقال أعرابي لأبي أمامة: إنا لنقول في الشعر: إن العي من الحمق! فقال:\nتراني أقول: قال رسول الله ﷺ؛ وتجيئني بشعرك النتن؟!\nقلت: وهذا موضوع، ورجاله ثقات؛ غير العكاشي هذا، فقد أجمعوا على تضعيفه؛ بل قال فيه ابن معين وأبو حاتم:\n\" كذاب \". وقال ابن حبان (٢/ ٢٧٧):\n\" شيخ يضع الحديث على الثقات، لا يحل ذكره في الكتب إلا على سبيل القدح فيه \". وقال الدارقطني في \" سؤالات البرقاني \" له (٦٢/ ٤٥٩):\n\" متروك يضع \".\nوساق له ابن عدي أحاديث كثيرة، ثم قال (٦/ ١٦٩):\n\" كلها مناكير موضوعة \". ولهذا قال الحافظ في \" التقريب \":\n\"كذبوه \".\nقلت: ولعله مما يؤكد كذبه في هذا الحديث أنه رواه الثقة حسان بن عطية عن","vol":"14","page":896},{"text":"أبي أمامة مرفوعًا مختصرًا بلفظ:\n\" الحياء والعي شعبتان من الإيمان، والبذاء والبيان شعبتان من النفاق \".\nأخرجه الترمذي (٢٠٢٨)، وابن أبي شيبة في \" المصنف \" (١ ١/ ٤٤/١٠٤٧٧) و\" الإيمان \" ٣٩/ ٨ ١ ١ - بتحقيقي)، وأحمد (٥/ ٢٦٩)، والبيهقي في \" الشعب \" (٦/ ٣٣ ١/ ٦ ٠ ٧٧) من طريق الحاكم - وهذا في \" المستدرك \" (١/ ٩ و٥٢) - وقال:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي.\nوأما الجهلة الثلاثة؛ فقالوا في تعليقهم على \" الترغيب \" (٣/ ٣٨٠):\n\" حسن بشواهد ... \".\nثم عزوه لبعض المذكورين - ومنهم الحاكم -، وكتموا تصحيحه وموافقة الذهبي؛ لكي يستروا حكمهم المذكور الذي يدل على أنهم يخبطون في أحكامهم خبط العشواء في الليلة الظلماء. والله المستعان.\nولعلهم فعلوا ذلك من باب التوسط بين التصحيح المذكور، وقولهم:\n\" ورواه الطبراني في الكبير، وفيه محمد بن محصن العكاشي، وهو ضعيف لا يحتج به. (مجمع الزوائد: ١/ ٩١) \"!\nقلت: وهذا مما يؤكد جهلهم الذي لا حدود له، وأنهم يهرفون بما لا يعرفون، فتوهموا أن في اسناد الحاكم هذا الذي ضعفه الهيثمي، فتوسطوا هم؛ فحسنوه!!\nومن تمام جهلهم هنا أنهم لم يعلموا خطأ الهيثمي وتساهله في اقتصاره على","vol":"14","page":897},{"text":"تضعيف (العكاشي)؛ فقد عرفت مما تقدم من أقوال الأئمة النقاد أنه كذاب يضع. وقد ذكر الهيثمي هذا في بعض الأحاديث في \" المجمع \"؛ فانظر مثلًا (١/٨٢ وه/ ١١٧) .\nومثله في التساهل سكوت المنذري عن الحديث في \" الترغيب \" (٣/ ٢٥٤)، وقد عقب به على حديث الترمذي الصحيح بقوله:\n\" ورواه الطبراني بنحوه، ولفظه: ... \".\nوأسوأ منه ما وقع لأخينا الفاضل حمدي السلفي؛ فإنه علق على حديث الطبراني بقوله:\n\" ورواه أحمد ... والترمذي ... وابن أبي شيبة ... وهو حديث صحيح وصححه الحاكم ... قال في المجمع ... وفيه محمد بن محصن العكاشي ... \".\nفأوهم بأن حديث الطبراني رواه المذكورون بتمامه وأنه صحيح! وكان عليه أن يفرق بينه وبين حديثهم بمثل قوله: (مختصرًا) .. على الأقل، ولعله سقط من قلمه.\n<span data-type=\"title\" id=toc-6903>٦٨٨٥ </span>- (كرم المرء تقواه، ومروءته عقله، وحسبه خلقه) .\nضعيف جدًا.\nأخرجه الأصبهاني في \" الترغيب \" (١/٣٠٢/ ٦٦٤) من طريق عبد الله بن شبيب قال: حدثني أبو بكر بن عبد الله المدني: حدثني عبد الله بن نافع عن هشام بن سعد عن زيد بن أسلم عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته (عبد الله بن شبيب) - وهو: الربعي الأخباري -: اتهمه ابن عدي (٤/ ٢٦٢) بسرقة الحديث من النضر بن سلمة","vol":"14","page":898},{"text":"(شاذان) الذي كان يضعها، وساق له أحاديث من غير طريقه، وقال:\n\" وله من الأحاديث التي أنكرت عليه غير ما ذكرت كثير \". وقال الذهبي في \" المغني \":\n\" واه، قال أبو أحمد الحاكم: ذاهب الحديث \". ومضى له حديث قريبًا (٦٨٨٣) .\nقلت: والحديث تقدم تخريجه من حديث أبي هريرة بلفظ:\n\" كرم المرء دينه ... \". والباقي مثله.\nخرجته هناك (٢٣٦٩) عنه من ثلاثة طرق واهية.\nثم وقفت له على طريق رابع بلفظ حديث الترجمة: يرويه محبد الله بن زياد:\nأخبرني العلاء عن أبيه عنه مرفوعًا به.\nأخرجه ابن عدي في ترجمة (عبد الله بن زياد) هذا - وهو: ابن سمعان المدني -: قال الذهبي في \" المغني \":\n\" تركوه،. وذكر في \" الميزان \" عن مالك وغيره أنه:\n\" كذاب \". وقال ابن عدي في آخر ترجمته:\n\" أروى الناس عته عبد الله بن وهب، والضعف على حديثه ورواياته بين \".\n(تنبيه): قال المنذري في \" الترغيب \" (٣/ ٢٥٧/ ١١) - عقب حديث أبي هريرة -:\n\" ورواه البيهقي أيضًا موقوفًا على عمر، وصحح إسناده، ولعله أشبه \".","vol":"14","page":899},{"text":"قلت: في تصحيح إسناده نظر؛ بينته في التعليق على \" ضعيف الترغيب \"\n(٢٣ - الأدب/ ٢)، وهو تحت الطبع (*) .\n<span data-type=\"title\" id=toc-6904>٦٨٨٧ </span>(**) - (أنزلت النبوة، (وفي للفظ: أنزل القرآن) في ثلاثة أمكنة: بمكة، وبالمدينة، وبالشام) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير\" (٨/ ١ ٠ ٢/ ٧٧١٧)، والخطيب في \" الموضح \" (٢/ ٢٢٥)، وابن عساكر في \" تاريخ دمشق \" (١/١٦٥) من طريق عفير بن معدان عن سليم بن عامر عن أبي أمامة مرفوعًا، واللفظ\nالأول للخطيب؛ رواه من طريق يعقوب بن سفيان صاحب \" المعرفة \"، وعزاه إليه وإلى ابن عساكر؛ دون الطبراني والخطيب.\nقلت: وهذا إسناد ضعيف جدًا؛ عفير بن معدان: قال الذهبي في \"المغني \":\n\" مشهور، ضعفوه. وقال أبو حاتم: لا يشتغل بحديثه \".\nوالحديث أورده المنذري في \" الترغيب \" من حديث خالد بن معدان: أن رسول الله ﷺ قال: ... فذكر الحديث باللفظ، وزيادة:\n\" فإن أُخرجت من إحداهن؛ لم يرجع إليهن أبدًا \". وقال المنذري (٤/ ٦٣):\n\" رواه أبو داود في \" المراسيل \" من رواية بقية \".\nقلت: ولم أره في مطبوعة \" المراسيل \" (طبعة المؤسسة) .\n_________\n(*) وقد صدر بعد وفاة الشيخ ﵀. (الناشر) .\n(**) كذا الترقيم في أصل الشيخ ﵀، قفز عن (٦٨٨٦) . (الناشر) .","vol":"14","page":900},{"text":"ومن تخاليط المعلقين الثلاثة على \" الترغيب \" قولهم (٣/ ٦٤٤):\n\" مرسل حسن. قال الهيثمي في \" مجمع الزوائد \" (١٠/ ٦٠): رواه\nالطبراني وأحمد (٣/ ٤٩٩) موقوفًا على خريم، ورجالهما ثقات \".\nقلت: وهذا التخريج واضح أنه لحديث آخر.. وهو عن خريم - كما هو واضح -\nوهذا إن دل على شيء؛ فهو يدل على عدم قيامهم بواجب تصحيح التجارب على الأقل، فكيف يستطيعون القيام بالتحقيق ومقابلة النصوص بالأصول؛ بله التصحيح والتعليل والتضعيف؟! وها هو المثال في تصديرهم هذا التخريج بقولهم:\n\" مرسل حسن \"! فكيف يصح هذا التحسين، وهم لم يقفوا على إسناده، وأمامهم إعلال المنذري إياه بـ (بقية)، وهو معروف بالتدليس؟!\n<span data-type=\"title\" id=toc-6905>٦٨٨٨ </span>- (هذا [الطعام] مما كان يعجب رسول الله ﷺ، ويحسن أكله. يعني: خبز الشعير عليه زيت والفلفل والتوابل) .\nضعيف.\nأخرجه الترمذي في \" الشمائل \" (٩١/ ١٧٩ - دعاس)، والطبراني في \" المعجم الكبير \" (٢٤/ ٢٩٩/ ٧٥٩) من طريق فضيل بن سليمان: حدثنا فائد مولى عبيد الله بن علي بن أبي رافع مولى رسول الله ﷺ\nقال: حدثني عبيد الله بن علي عن جدته سلمى: أن الحسن بن علي وابن عباس وابن جعفر أتوها فقالوا لها:\nاصنعي لنا طعامًا مما كان يعجب رسول الله ﷺ، ويحسن أكله. فقالت: يا بني! لا تشتهونه اليوم! قالوا: بلى، اصنعيه لنا. قال:\nفقامت فأخذت من شعير فطحنته، ثم جعلته في قدر، وصبت عليه شيئًا من","vol":"14","page":901},{"text":"زيت، دقت الفلفل وفي رواية: (وكان إدامه الزيت، ونثرت عليه الفلفل) والتوابل، فقربته إليهم فقالت: ... فذكرته.\nقلت: وهذا إسناد ضعيف؛ وفيه علل:\nالأولى: عبيد الله بن علي - وهو: ابن أبي رافع المدني -: مختلف فيه، قال الذهبي في\" الكاشف \":\n\" قال أبو حاتم: لا يحتج به. ووثقه غيره \". ولهذا قال في\" المغني \":\n\" صويلح، فيه لين \". ونحوه قول الحافظ في \" التقريب \":\n\" لين الحديث \".\nوالأخرى: فضيل بن سليمان - وهو: النميري -: قال الذهبي في \" الكاشف \":\n\" قال ابن معين: ليس بثقة. وقال أبو زرعة: لين. وقال أبو حاتم وغيره: ليس بالقوي \". ولهذا قال في \"المغني \":\n\" فيه لين \". وقال الحافظ في \" التقريب \":\n\" صدوق، له خطأ كثير \".\nقالوا فيه هذا، وجرحوه مع كونه من رجال الشيخين؛ لكن قال الحافظ في \" مقدمة الفتح \" (ص ٤٣٥):\n\" ليس له في البخاري سوى أحاديث توبع عليها \". ثم بينها.\nومما تقدم يظهرتساهل الهيثمي بقوله في \" المجمع \" (١٠/ ٣٢٥):","vol":"14","page":902},{"text":"\" رواه الطبراني، ورجاله رجال الصحيح؛ غير فائد مولى ابن أبي رافع، وهو ثقة \".\nفلم يتعرض للعلتين بذكر!!\nوأسوأ منه قول المنذري في \" الترغيب \" (٤/ ١١٣/ ٢٨):\n\" رواه الطبراني بإسناد جيد \"!\nولذلك تعجب منه الشيخ الناجي؛ فقال في \" العجالة \" (ق ٢١١/ ٢):\n\" ... عجيب! وكيف، وقد رواه فائد مولى عبيد الله بن علي بن أبي رافع - وهو صدوق - عن مولاه، وهو ليّن الحديث \".\n<span data-type=\"title\" id=toc-6906>٦٨٨٨/ م </span>- (في قوله: ﴿فطفق من مسحًا بالسوق والأعناق﴾ قال: يقطع أعناقها وسوقها) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٢ ٠ ٥/ ٦٩٩٣): حدثنا محمد بن سفيان بن حدير قال: حدثنا صفوان بن صالح قال: حدثنا مروان بن محمد قال: حدثنا سعيد بن بشير عن قتادة عن سعيد بن جبيرعن ابن\nعباس عن أُبي بن كعب عن النبي ﷺ ... وقال: \" لم يروه عن قتادة إلا سعيد بن بشير \".\nقلت: وهو ضعيف من قبل حفظه، وقال الهيثمي في \" المجمع \" (٧/ ٩٩):\n\" وثقه شعبة وغيره، وضعفه ابن معين وغيره، وبقية رجاله ثقات \".\nقلت: لكن (صفوان بن صالح): قال الحافظ في \" التقريب \":","vol":"14","page":903},{"text":"\" ثقة، وكان يدلس تدليس التسوية. قاله أبو زرعة الدمشقي \".\nومحمد بن سفيان بن حدير - وهو: الرملي -: ترجمه ابن عساكر في \" تاريخ دمشق \" (٥ ١/ ٣٧٥ - ٣٧٦) برواية ثلاثة عنه؛ أحدهم الطبراني، وساق له عنه حديثًا آخر في قوله تعالى: ﴿وكان تحته كنز لهما﴾؛ لم يورده الهيثمي، وهو على شرطه، ولم يذكره السيوطي في \" الدر المنثور \". وأفاد ابن عساكر أن المترجم كان\nموجودًا سنة (٢٩٦)، ولم يذكر فيه جرحًا ولا تعديلًا.\nوالحديث أورده السيوطي في \" الدر \" (٥/ ٣٠٩)، وقال:\n\" وأخرج الطبراني في \" الأوسط \"، والإسماعيلي في \" معجمه \"، وابن مردويه بسند حسن عن أُبي بن كعب ... \".\nونقله الآلوسي في تفسيره \" روح المعاني \" (٢٣/ ١٩٣) دون أن يعزوه إليه!\nقلت: هو عند الإسماعيلي في \" معجمه \" (ق ١٢٣/ ١) من طريق أبي حاتم الرازي: حدثنا صفوان المؤذن به. فلا وجه لتحسين السيوطي إياه؛ ومداره على سعيد بن بشير، وما أظن أن ابن مردويه رواه إلا من طريقه؛ ولعله لذلك أعرض الحافظ ابن كثير عن ذكره في \" تفسيره \". وكذلك لم يذكره في كتابه الكبير\n\" جامع المسانيد والسنن \"/ مسند أبي بن كعب.\nهذا؛ وقد اختلفت الآثار الموقوفة والمقطوعة في تفسير قوله تعالى: ﴿فطفق مسحًا بالسوق والأعناق﴾ - فهي تعني: سليمان ﵇ -؛ فقيل: عقرها وضرب أعناقها بالسيف. وقال بعضهم: كانت عشرين ألفًا! وقال آخرون: بل جعل يمسح أعرافها وعراقيبها بيده حبًا لها. ذكره الإمام الطبري في \" تفسيره \" (٢٣/ ١٠٠)، ثم ساقه بإسناده عن علي - وهو: ابن أبي طلحة - عن ابن عباس","vol":"14","page":904},{"text":"أنه فسره بذلك، ثم. قال:\n\" وهذا القول الذي ذكرناه عن ابن عباس أشبه بتأويل الآية؛ لأن نبي الله ﷺ لم يكن - إن شاء الله - ليعذب حيوانًا بالعرقبة (١) ويهلك مالًا من ماله بغير سبب سوى أنه اشتغل عن صلاته بالنظر إليها، ولا ذنب لها باشتغاله بالنظر إليها \".\nهذا ترجيح الإمام الطبري، وهو مقبول جدًا عندي؛ وإن كان الحافظ ابن كثير لم يرضه، وتعقبه بقوله:\n\" فيه نظر؛ لأنه قد يكون في شرعهم جواز مثل هذا ... \".\nفأقول: اجعل (قد يكون) عند ذاك الكوكب! لأنه يمكن لقائل أن يعارضه فيقول: \" قد لا يكون ... \"، فإن (قد) في قوله ليس للتحقيق.. إلا لو كان عليه دليل، ولو وجد؛ لعرفه الإمام وما خالفه، ولو فرض أنه خفي عليه؛ لاستدركه ابن كثير، ولأدلى به، فإذ لم يفعل؛ فالواجب البقاء مع الأصل الذي تمسك به الإمام جزاه الله خيرًا.\nولقد كاد المحقق الآلوسي أن يميل إلى هذا الذي اختاره الإمام؛ لولا أنه وقف في طريقه حديث الترجمة الذي اغتر هو بتحسين السيوطي له، فقد أعاد ذكره أكثر من مرة، وذكر أنه يكفي في الاحتجاج به في هذه المسألة! وهذا\nمن شؤم الأحاديث الضعيفة، والتساهل في نقدها، وتقليد من لا تحقيق عنده فيها!\n_________\n(١) وهي: قطع (العراقيب)، جمع (العرقوب): وهو من الدابة ما يكون في رجلها بمنزلة الركبة في يدها.","vol":"14","page":905},{"text":"<span data-type=\"title\" id=toc-6907>٦٨٨٩ </span>- (يا أيها الناس! ابكوا، فإن لم تبكوا فتباكوا، فإن أهل النار يبكون حتى تسيل دموعهم في وجوههم كأنها جداول حتى تنقطع الدموع، فتسيل - يعني - الدماء، فتقرح العيون، فلو أن السفن أرخيت فيها لجرت) .\nضعيف.\nأخرجه ابن أبي الدنيا في \" الرقة والبكاء \" ٧١/ ٤٥)، وأبو يعلى في\" المسند \" (٧/ ١٦١ - ١٦٢) - والسياق له -، ونعيم بن حماد في \" زوائد الزهد \" (٨٥/ ٢٩٥)، والأصبهاني في \" الترغيب \" (١/ ٢٣٣/ ٥٠٠)؛ كلهم عن عمران بن زيد: حدثنا يزيد الرقاشي عن أنس بن مالك مرفوعًا.\nقلت: وهذا إسناد ضعيف، أو ضعيف جدًا؛ يزيد الرقاشي - هو: ابن أبان، وقد -: ضعفوه؛ بل قال الذهبي في \"المغني \":\n\" متروك \".\nوعمران بن زيد - وهو: أبو يحيى التغلبي -: مختلف فيه - كما قال الذهبي -، وقال الحافظ في \" التقريب \":\n\" ليّن \".\nقلت: تابعه الأعمش عن يزيد الرقاشي به مختصرًا بلفظ:\n\" يرسل البكاء على أهل النار، فيبكون حتى تنقطع الدموع، ثم يبكون الدم ... \" الحديث.\nأخرجه ابن ماجه (٤٣٢٤)، والبيهقي في \" البعث والنشور \" (٣١٣/ ٦٥١ و٦٥٢) .","vol":"14","page":906},{"text":"والأعمش: مدلس، فيخشى أن يكون تلقاه عن بعض الضعفاء، وبخاصة أن البيهقي أعله بالوقف، فقال عقبه:\n\" ورواه أبو شهاب عن الأعمش عن عمرو بن مرة عن يزيد الرقاشي عن أنس ابن مالك موقوفًا \".\nوقال الهيثمي في \" المجمع \" (١٠/ ٣٩١) - وقد ساق حديث الترجمة -:\n\" قلت: روى بعضه ابن ماجه. رواه أبو يعلى. وأضعف من فيه يزيد الرقاشي، وقد وثق على ضعفه \".\nولعل الصواب في الحديث الوقف؛ فقد قال قسامة بن زهير: خطبنا أبو موسى الأشعري فقال:\n\" يا أيها الناس! ابكوا ... \" الحديث.\nأخرجه أحمد في \"الزهد \" (ص ١٩٩) بسند صحيح، وهو يعل حديث أبي النعمان محمد بن الفضل بإسناده عن عبد الله بن قيس - وهو: أبو موسى الأشعري -: أن رسول الله ﷺ قال: ... فذكره مختصرًا. رواه الحاكم.\nوأبو النعمان هذا يلقب بـ (عارم)، وقد كنت خرجت حديثه هذا في \" الصحيحة \" برقم (١٦٧٩) قبل أن أقف على هذا الموقوف على أبي موسى؛ فهو يدل على أن. (عارمًا) أخطأ في رفعه. والله أعلم.\n(تنبيه): وقع لبعضهم في هذا الحديث بعض الأخطاء؛ فوجب التنبيه عليها:\nأولًا: تصدير المنذري إياه بقوله (٤/ ٢٤٢/ ٣):","vol":"14","page":907},{"text":"\" وعن أنس بن مالك ... \".\nثم عزاه لابن ماجه وأبي يعلى، وساق لفظه المذكور أعلاه؛ دون قوله في أخره: \" فلو أن سُفنًا ... \".\nثم ساقه برواية الحاكم، وسكت عن تصحيحه، وقد عرفت علته.\nثانيًا: جملة: (فلو أن سُفنًا ... \" ثابتة في \" مسند أبي يعلى \" - كما رأيت أعلاه -؛ فلا أدري لماذا لم يذكرها المنذري، وتبعه الهيثمي، ثم الحافظ ابن حجر في \" المطالب العالية \" (٤/ ٣٩٨/ ٦٧٣ ٤)؟! أهو التقليد، أم اختلاف نسخ \" أبي يعلى \"؟ وهي ثابتة في نقل الحافظ ابن كثيرعنه في \" التفسير \" (٢/٣٧٨)، وكذلك هي في رواية الآخرين الذين سبق ذكرهم مع أبي يعلى في أول التخريج، وكذا في رواية ابن ماجه والبيهقي عن الأعمش، وفي رواية أحمد عن أبي موسى الموقوفة.\nثالثًا: قول المعلق على \" مسند أبي يعلى \" - بعد أن ضعف إسناده جدًا -:\n\" وفي الباب: عن سعد بن أبي وقاص عند ابن ماجه ...، ولم أجده عنده من حديث أنس - كما أشار الهيثمي -\".\nفأقول: فيه أمران:\nالأول: نفيه المذكور غفلة منه؛ فقد قدمت الإشارة إلى موضح وجود الحديث عند ابن ماجه بالرقم؛ فالوهم منه، وليس من الهيثمي.\nوالآخر: قوله: \" وفي الباب عن سعد ... \" يوهم أن الحديث عنه بتمامه في بكاء أهل النار، وليس فيه من ذلك ولا حرف واحد، وإنما فيه الجملة الأولى منه فقط:","vol":"14","page":908},{"text":"\" ابكوا، فإن لم تبكوا؛ فتباكوا \"!\nفكان عليه البيان دفعًا للإيهام؛ ولكنها الحداثة في هذا العلم، ثم هو طرف من حديث سعد هذا عند ابن ماجه أيضًا، على أن مداره على راو ضعيف كان يجب عليه أن لا يسكت عنه، فانظر تعليقي على هذه الجملة من قول ابن عمرو في \" صحيح الترغيب \" (٢٤ - التوبة/ ٧) .\n<span data-type=\"title\" id=toc-6908>٦٨٨٩/ م </span>- (إذا رأى أحدكم مبتلى، فليقل: (الحمد لله الذي فضلني عليك، وعلى كثير من عباده تفضيلا)، فإذا قال ذلك فقد شكر تلك النعمة) .\nمنكر بجملة: (الشكر) .\nأخرجه البزار (٤/ ٢٩/ ١٨ ٣١)، والخرائطي في \" فضيلة الشكر \" (٣٣)، وابن عدي في \" الكامل \" (٤/ ٤٣ ١ و٦/ ٣٧٨)، والطبراني في \" الأوسط \" (٥/ ٣٦٤ - ٣٦٥/ ١ ٤٧٢) و\" الصغير \" (ص ٠ ٤ ١ -\nهند)، والبيهقي في \" الشعب \" (٤/ ١٠٧/٤٤٤٣) من طرق عن مطرف بن عبد الله: ثنا عبد الله بن عمر العمري عن سهيل عن أبي صالح عن أبي هريرة مرفوعًا.\nوقال الطبراني:\n\" لم يروه عن سهيل إلا عبد الله، تفرد به مطرف! \"\nكذا قال، وهو ما أحاط به علمه، وقد تابعه محمد بن سنان العوفي: ثنا عبد الله بن عمر به.\nأخرجه ابن أبي الدنيا في \" كتاب الشكر \" (٧٨ - ٧٩/ ١٨٧)، والخرائطي في \" فضيلة الشكر \" (٣٣ - ٣٤/ ٣)، والبيهقي أيضًا (٧/٥٠٧/ ١١١٤٩) .","vol":"14","page":909},{"text":"قلت: فالعلة (عبد الله بن عمر العمري) - وهو المكبر - وهو ضعيف - كما قال الحافظ في \" مختصر زوائد البزار \" (٢/٤٢٢) و\" التقريب \" -. وأما الهيثمي؛ فتساهل قائلًا (١٠/ ١٣٨):\n\" رواه البزار والطبراني ... وإسناده حسن \"!\nقلت: وإن مما يدل على ضعفه أنه اضطرب في ضبط الجملة؛ فرواه بعضهم هكذا، وقال بعضهم في رواية للخرائطي عن (العوقي):\n\" ... إلا عوفي من ذلك البلاء \"\nوبهذا اللفظ أو قريب منه أخرجه الترمذي (٣٤٢٨) من طريق مطرف بن عبد الله بسنده المتقدم، وقال:\n\" حديث حسن غريب من هذا الوجه \"!\nكذا قال، وهو من تساهله الذي عرف به.. لكنه بهذا اللفظ صحيح؛ لأني وجدت له شاهدًا قويًا من رواية نافع عنه، وله عنه طريقان:\nأحدهم: عن أيوب. والآخر: عن محمد بن سوقة، كلاهما عن نافع به.\nوروي عن سالم عن ابن عمر، وهذا كله مخرج في \" الصحيحة \" (٦٠٢، ٢٧٣٧)، و\" الروض النضير \" (١٠٥٠) .\n<span data-type=\"title\" id=toc-6909>٦٨٩٠ </span>- (تُحفةُ المؤمنِ الموتُ) .\nضعيف.\nأخرجه ابن المبارك في \" الزهد \" (٢١٢/ ٥٩٩): أخبرنا يحيى بن أيوب عن بكر بن عمرو عن عبد الرحمن بن زياد عن أبي عبد الرحمن الحبلي","vol":"14","page":910},{"text":"عن عبد الله بن عمرو بن العاص موفوعًا.\nومن طريق ابن المبارك أخرجه الحاكم (٤/ ٣١٩)، وعبد بن حميد في \" المنتخب من المسند \" (١/ ٣٠٨/ ٣٤٧)، وأبو يعلى في \"! المسند الكبير \" - كما في \" المطالب العالية المسندة \" (ق ٢٧/ ١) -، وابن بشران في \" الأمال \"، (٢٦/١١٠/ ١)، وأبو نعيم في \" الحلية \" (٨/ ١٨٥) - واستغربه -، والبيهقي في \" الشعب \" (٧/ ١٧١، ٢٥٣)، والقضاعي في \" مسند الشهاب \" (٥/ ٢/ ١ - خط، ١/ ٠ ٢ ١/ ٠ ٥ ١ - ط)، والبغوي في \" شرح السنة \" (٥/ ٢٧١/ ١٤٥٤)؛ كلهم عن ابن المبارك به. وقال الحاكم:\n\" صحيح الإسناد \"! ورده الذهبي بقوله:\n\" قلت: ابن زياد؛ هو الإفريقي؛ ضعيف \".\nوأما قول المنذري في \" الترغيب \" (٤/ ١٦٨/ ٦):\n\" رواه الطبراني بإسناد جيد \"! وقول الهيثمي (٢/ ٣٢٠):\n\" رواه الطبراني في \" الكبير \"، ورجاله ثقات \"!\nقلت: فما أظن إلا أنه من تساهلهما، وليس هو في القطعة التي طبعت حديثًا من \" المعجم الكبير \" الجزء (١٣) .، وفيه أحاديث لعبد الله بن عمرو بن العاص؛ لذلك لم أستطع القطع بأنه من الوجه الذي رواه الجماعة، أو على الأقل من طريق (ابن زياد الإفريقي)، لكنه هو الذي يغلب على الظن؛ فإني بلوت تساهلهما في تقوية أحاديث بعض الضعفاء بصورة عامة في تحقيقي لأحاديث \" الترغيب والترهيب \"، ولأحاديث (الإفريقي) هذا بصورة خاصة، وأقرب مثال يحضرني","vol":"14","page":911},{"text":"الآن الحديث المتقدم (٤٦١٥) بلفظ: \" من صدع رأسه ... \"؛ فإنهما حسّناه، وفيه (الإفريقي) !\nوقد تبعهما في تحسين حديث الترجمة الحافظ العراقي؛ فقال في \" تخريج أحاديث الإحياء \" (٤/ ٤٥٠):\n\" أخرجه ابن أبي الدنيا في \" كتاب الموت \"، والطبراني، والحاكم من حديث عبد الله بن عمرو بسند حسن \".\nونقله الزبيدي في \" شرحه \" (١٠/ ٢٢٧) وأقره! ولعل في قرن الحافظ العراقي الحاكم مع الطبراني أن طريق الطبراني فيها الإفريقي أيضًا، وإلا؛ لنبه على الفرق بينهما. والله أعلم.\nفلا غرابة بعد تتابع هؤلاء الأجلّة على التحسين، أن يقلدهم المعلقون الثلاثة على \" الترغيب \" (ص ٤/ ٢٢٩) !\nثم إن الزبيدي عقب على قول العراقي المذكور فقال:\n\" قلت: ورواه كذلك ابن المبارك في \" الزهد \"، والبيهقي في \" الشعب \"،\nورواه الديلمي في \" مسند الفردوس \" من حديث جابر \".\nفأقول: هو ضعيف جدًا.. فيه كذاب؛ فلا يصلح للتقوية، ويأتي تخريجه عقب هذا.\n(تنبيه): وقع للمناوي وغيره وهم فاحش حول حديث الترجمة؛ فقال في \" الفيض \" - عقب قول الهيثمي المتقدم: \" رجال الطبراني ثقات \" -:\n\" وأفاد الحافظ العراقي أنه ورد من طريق جيد (!)؛ فقال:","vol":"14","page":912},{"text":"\" رواه محمد بن خفيف الشيرازي في \" شرف الفقراء \"، والديلمي في \" مسند الفردوس \" من حديث معاذ بسند لا بأس به. ورواه الديلمي من حديث ابن عمر بسند ضعيف جدًا \" اهـ. وبه يُعرف أن المصنف قصر حيث اقتصر على عزوه للطريق التي لا تخلو عن مقال، وإهمال الطريق السالمة عن الإشكال \".\nقلت: وفي هذا التعقب خطأ فاحش من المناوي لا أدري كيف وقع له! فإن الحافظ العراقي إنما قال هذا الذي عزاه إليه في حديث آخر؛ أورده الغزالي في \" فضيلة الفقر \" من كتابه \" الإحياء \" (٤/ ١٩٥) بلفظ:\n\" تحفة المؤمن في الدنيا الفقر \".\nونقله عنه العلامة الزبيدي في \" شرح الإحياء \" (٩/ ٢٧٦) في تخريج هذا الحديث؛ لكن سقط من قلمه أو من الطابع لفظ: \" جدًا \".\nهذا أولًا.\nوثانيًا: قوله: \" طريق جيد \"؛ غير جيد؛ لأنه بناه على قول العراقي: \" بسند لا بأس به \"، وهذا وهم أو تساهل منه؛ فإن فيه جهالة - كما كنت بينته فيما مضى برقم (٣٣٩٢) -.\nثالثًا: وعليه، فما أورده المناوي على السيوطي غير وارد - كما هو ظاهر -. فتنبه!\nهذا؛ وقد تحرف الطرف الأول من كلام المناوي المتقدم على الأستاذ إرشاد الحق الأثري في تعليقه على حديث جابر الآتي عقب هذا؛ فقال في حاشيته على \" العلل المتناهية \" (٢/ ٤٠٢ - ٤٠٣):","vol":"14","page":913},{"text":"\" وقال العراقي:. إنه ورد من طريق جيد، رواه الشيرازي ... \" الخ.\nفتحرف عليه قول المناوي: \" وأفاد \" إلى قوله: \" وقال \"!\nثم رأيت البوصيري في \" إتحاف السادة المهرة \" (١/ ١١٢/ ١) قد وافق الذهبي على استدراكه تصحيح الحاكم، وعلى تضعيف الإفريقي؛ ولكنه قال: \" لكن له شاهد من حديث أبي جحيفة وعبد الله بن مسعود، وسيأتي في\n(كتاب الزهد) \".\nقلت: وفي هذا الإطلاق نظر من وجهين:\nأحد هما: أنهما موقوفان.\nوالآخر: أن مدارهما على ضعيف؛ فقد أورده هناك في \" الزهد \" (٣/ ١٠٠/٢ - ١٠١/ ١) عن ابن مسعود بلفظ:\n\" ذهب صفو الدنيا؛ فلم يبق إلا الكدرة، والموت اليوم تحفة لكل مسلم \".\nوقال:\n\" رواه مسدد موقوفًا، وفيه (يزيد بن أبي زياد)؛ وهو ضعيف \".\nثم ذكره عن أبي جحيفة موقوفًا أيضًا وقال:\n\"رواه الحارث بن أبي أسامة موقوفًا في \" مسنده\"، وفي سنده (يزيد بن أبي زياد) \".\nقلت: ومن طريقه أخرجه أحمد في \" الزهد \" (ص ١٥٧ -١٥٨)، ومن طريقه أبو نعيم في \" الحلية \" (١/ ١٣٣ - ١٣٤)؛ لكنه قال:","vol":"14","page":914},{"text":"\" عن يزيد بن أبي زياد عن أبي جحيفة قال: قال عبد الله: ... فذكره.\nفرجع الإسناد إلى ابن مسعود وأنه القائل، وأبا جحيفة الراوي عنه.\nويزيد هذا؛ هو الهاشمي مولاهم، وهو مع ضعفه لم يدرك أبا جحيفة، وعبد الله بن مسعود، ولم يذكروا له رواية عن أحد من الصحابة، دانما قالوا:\n\" رأى أنسًا \".\nوإليك الآن تخريج حديث جابر الذي سبقت الإشارة إليه، وسكت العلامة الزبيدي عليه:\n<span data-type=\"title\" id=toc-6910>٦٨٩١ </span>- (الموت تحفة المؤمن، والدرهم والدينار ربيع المنافق، وهما زاداه إلى النار) .\nضعيف جدًا.\nأخرجه ابن الجوزي في \" العلل المتناهية\" (٢/ ٤٠٢/١٤٨٠)، وكذا الديلمي في \" مسند الفردوس \" (٣/ ٨٧)؛ كلاهما من طريق الدارقطني:\nنا الحسين بن القاسم (١) الكوكبي قال: نا أحمد بن عمر بن بشر البزاز: نا جدي إبراهيم بن فرقد [بن الجعد] قال: نا القاسم بن بهرام عن عطاء عن جابر بن عبد الله مرفوعًا. وقال ابن الجوزي:\n\" تفرد به القاسم بن بهرام. قال ابن حبان: لا يجوز الاحتجاج به بحال \".\nوقال فيه الذهبي في\" الميزان \":\n\" له عجائب عن ابن المنكدر (وفي \" المغني \": أبي الزبير)، وهاه ابن حبان\n_________\n(١) وقع في \" العلل \": (جعفر) .. والصواب ما أثبت. وكان هناك أخطاء أخرى؛ فصححتها من \" المسند \" وغيره. والزيادة منه.","vol":"14","page":915},{"text":"وغيره \". وكناه ابن حبان في \" الضعفاء \" (٢/ ٢١٤): (أبو همدان)، وقال:\n\" شيخ كان على القضاء بـ (هيت)، يروي عن أبي الزبير العجائب، لا يجوز الاحتجاج به بحال \".\nوبكنيته المذكورة أورده ابن عدي في \" الكامل \" (٧/ ٢٩٤) وقال:\n\" كذاب \". وقال الحافظ في \" اللسان \":\n\" وهو صاحب الحديث الطويل في نزول قوله تعالى: ﴿يوفون بالنذر﴾، أورده الحكيم الترمذي في \" أصوله \"، وقال: إنه مفتعل. وهو في (تفسير الثعلبي) \".\nقلت: والثلاثة الذين دونه؛ لم أعرفهم؛ سوى (الحسين بن القاسم الكوكبي)؛ فقد ترجمه الخطيب في \" التاريخ \"، وقال (٨/ ٨٦):\n\" ما علمت من حاله إلا خيرًا. مات سنة (٣٢٧) \".\n<span data-type=\"title\" id=toc-6911>٦٨٩٢ </span>- (الموت للمؤمن للخير من الحياة. والفقر للمؤمن خير من الغنى. والذل للمؤمن خير من العز والرفعة. والله لا ينظر إلى هذه الأمة إلا بالضعفاء) .\nموضوع.\nأخرجه الديلمي في \" مسند الفردوس \" (٣/ ٨٨) من طريق محمد بن عبيد بن خالد: حدثنا محمد بن الأزهر الجوزجاني عن وكيع عن سفيان عن ليث عن مجاهد عن ابن عمر رفعه.\nقلت: وأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٧٦) وسكت عنه، وكأن ذلك لوضوح بطلانه، فإنه مخالف لعدة أحاديث صحيحة كقوله ﷺ:","vol":"14","page":916},{"text":"\" خيركم من طال عمره، وحسن عمله \". وقوله ﷺ:\n\" بشر هذه الأمة بالرفعة والمجد والتمكين في الأرض. ..\". وغير ذلك.\nوالإسناد واه بمرة؛ قال ابن عراق في \" تنزيه الشريعة \"، (٢/ ٣٩٤/ ٧):\n\" قلت: لم يبين [السيوطي] علته، وفيه محمد بن الأزهر الجوزجاني؛ نهى أحمد عن الكتابة عنه؛ لكونه يروي عن الكذابين. وقال ابن عدي: ليس بالمعروف. ومحمد بن عبيد بن خالد؛ لم أعرفه. والله أعلم \".\n<span data-type=\"title\" id=toc-6912>٦٨٩٣ </span>- (أول ما يبشر به المؤمن بروح وريحان وجنة نعيم، وإن أول ما يبشر به المؤمن [أن] يقال له: أبشر ولي الله! قدمت خير مقدم، غفر الله لمن شيعك، واستجاب الله لمن استغفر لك، وقبل ممن شهد لك) .\nموضوع.\nأخرجه مسلمة بن القاسم في زوائده على \"مصنف ابن أبي شيبة \" (٤ ١/ ٤٥ ١/ ٧٨٩٤ ١)، وأبو الشيخ في \" الثواب \"؛ - كما في \" اللآلي \" (٢/٤٣١) -؛ كلاهما من طريق يحيى بن الضريس: حدثنا عمرو بن شِمر عن جابر عن زاذان عن سلمان مرفوعًا.\nذكره السيوطي شاهدًا لحديث جابر المخرج قبل حديث، وعزاه في \" الدر المنثور \" (٦/ ١٦٦) للقاسم بن منده في \" كتاب الأحوال (!) والإيمان بالسؤال \" وسكت عنه أيضًا، وتعقبه ابن عراق في \" تنزيه الشريعة \" (٢/ ٠ ٣٧/ ٢٢)، فقال:\n\" قلت: هو من طريق عمرو بن شمر الجعفي؛ فلا يصلح شاهدًا. والله أعلم \".","vol":"14","page":917},{"text":"قلت: وفلك، لأنه ذكره في أول كتابه (ص ٩٣/ ٣٩٤)، فقال فيه:\n\" قال الجوزجاني: كذاب. وقال ابن حبان: رافضي، روى الموضوعات عن الثقات \".\nقلت: وهو ممن أجمعوا على تركه، والحاكم - على تساهله - قال فيه:\n\" كان كثير الموضوعات عن جابر الجعفي، وليس يروي تلك الموضوعات الفاحشة عن جابر غيره \".\nقلت: ولعل هذا الحديث من الأحاديث التي أشار إليها الحاكم، لكن جابر الجعفي قريب من شمر؛ فقد كذبه بعضهم، ولعل الحافظ أشار إلى ذلك؛ فإنه عقب على قول الحاكم بقوله:\n\" وقال أبو نعيم: يروي [عن] جابر الجعفي الموضوعات المناكير \".\n<span data-type=\"title\" id=toc-6913>٦٨٩٤ </span>- (إذا مات الرجل من أهل الجنة؛ استحيى الله أن يعذب من حمله، ومن تبعه، ومن صلى عليه) .\nموضوع. أخرجه الديلمي في \" مسند الفردوس \" (١/ ٧٦) من طريق عبد الله بن إبراهيم عن المنكدر بن محمد عن أبيه عن جابر مرفوعًا.\nقلت: وهذا موضوع؛ آفته (عبد الله بن إبراهيم) هذا - وهو: الغفاري -:\nمتفق على تركه، قال الذهبي في \" الكاشف \":\n\" متهم عدم \". وقال في\" الميزان \":\n\" يدلسونه لوهنه \". وقال الحافظ في \" التقريب \":","vol":"14","page":918},{"text":"\" متروك، ونسبه ابن حبان للوضع \". انظر \" الضعفاء\" (٢/ ٣٧) .\nوقال الحاكم في \" المدخل إلى الصحيح \" (١٥١ - ١٥٢/ ٩٠):\n\" يروي عن جماعة من الضعفاء أحاديث موضوعة لا يرويها عنهم غيره \".\nقلت: ومن هؤلاء الضعفاء شيخه هنا (المنكدر بن محمد بن المنكدر):\nضعفه الجمهور، ومنهم أبو حاتم، وبيّن السبب فقال:\n\" كان رجلًا صالحًا لا يفهم الحديث، وكان كثير الخطأ، لم يكن بالحافظ لحديث أبيه \".\nقلت: وهذا من حديث أبيه - كما ترى -؛ لكن الآفة من (الغفاري) . والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6914>٦٨٩٥ </span>- (إسرافيل له أربعة أجنحة، منها جناحان أحدهما بالمشرق والآخر بالمغرب، واللوح بين عينيه، فإذا أراد الله ﷿ أن يكتب الوحي ينقر بين جبهته) .\nموضوع.\nأخرجه أبو الشيخ في \" العظمة \" (٣/ ٠ ٨٢/ ٣٨٥) من طريق أبي أيوب: حدثنا خالد الواسطي: حدثنا خالد الحذاء عن الوليد أبي بشر عن عبد الله بن رباح عن عائشة ﵂: أن كعبًا رحمه الله تعالى قال لها:\nهل سمعت رسول الله ﷺ يقول قي إسرافيل شيئًا؟ قالت: نعم؛ سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت وهذا إسناد موضوع، رجاله كلهم ثقات رجال مسلم؛ غير (أبي أيوب)","vol":"14","page":919},{"text":"هذا - وهو: سليمان بن داود الشاذكوني -: قال الذهبي في \" المغني \":\n\" رماه ابن معين بالكذب. وقال البخاري: فيه نظر \".\nقلت: وقد مضى له أحاديث كثيرة تدل على سوء حاله؛ فهو الآفة، وقد خالفه وهب بن بقية: حدثنا خالد عن خالد الحذاء به؛ إلا أنه قال:\nعن كعب رحمه الله تعالى أنه قال لعائشة ﵂: هل سمعت رسول الله ﷺ يقول في إسرافيل شيئًا؟ قالت: كيف تجدونه في التوراة؟ قال: ... فذكره نحوه.\nفهذا هو أصل الحديث؛ فسرقه هذا الكذاب وقلبه ونسبه إلى النبي ﷺ وهذا مما يؤيد قول ابن عدي فيه:\n\" حافظ ماجن عندي، ممن يسرق الحديث \".\nوقد رواه بعض الضعفاء مرفوعًا أيضًا بأتم منه، وفيه ذكر الصور، وقد خرجته قي أول كتاب (٢٦ - البعث) من كتابي \" ضعيف الترغيب والترهيب \"، وهو وشيك الصدور إن شاء الله تعالى مع قسيمه \" صحيح الترغيب \" (*) . والله ولي التوفيق.\n<span data-type=\"title\" id=toc-6915>٦٨٩٦ </span>- (النَّفَّاخَانِ فِي السَّمَاءِ الثَّانِيَةِ: رَأْسُ أَحَدِهِمَا بِالْمَشْرِقِ وَرِجْلَاهُ بِالْمَغْرِبِ - أَوْ قَالَ: رَأْسُ أَحَدِهِمَا بِالْمَغْرِبِ، وَرِجْلَاهُ بِالْمَشْرِقِ يَنْتَظِرَانِ مَتَى يُؤْمَرَانِ يَنْفُخَانِ فِي الصُّورِ فَيَنْفُخَانِ) .\nمنكر.\nأخرجه أحمد (٢/ ١٩٢) عن التيمي عن أسلم عن أبي مرية عن\n_________\n(*) وقد صدر بحمد الله في خمسة مجلدات. (الناشر) .","vol":"14","page":920},{"text":"النبي ﷺ أو عن عبد الله بن عمرو عن النبي به.\nقلت: وهذا إسناد ضعيف؛ للشك الذي فيه، وتردد الراوي بين إرساله ووصله أولًا؛ ولأن (أبو مرية) مجهول الحال ثانيًا - كما كنت حققته في حديث أخر له تقدم برقم (٥٠٠٥) -.\nوالحديث أورده ابن كثير في \"النهاية \" (١/ ٢٤٤ - ٢٤٥) برواية أحمد هذه، وقال:\n\" تفرد به أحمد. وأبو مرية هذا اسمه عبد الله بن عمرو العجلي، وليس بالمشهور، ولعل هذين الملكين أحدهما هو إسرافيل، وهو الذي ينفخ في الصور - كما سيأتي بيانه في (حديث الصور) بطوله -، والآخر هو الذي ينقر في الناقور ... \".\nوأقول: في الحديث نكارة ظاهرة مخالفة في وصف الملك رأسًا ورِجلًا، وأنهما ملكان، والمحفوظ في أحاديث الباب أن النافخ في الصور واحد، إلا في رواية لعطية العوفي منكرة؛ فإنها بلفظ:\n\" إن صاحبي الصور ... \".\nوأكثر الروايات عنه بالإفراد، وعليه أكثر الأحاديث - كما كنت بينت ذلك في \" الصحيحة \" برقم (١٠٧٩) -.\nومما تقدم تعلم تساهل المنذري في قوله في \" الترغيب \" (٤/ ١٩١/ ٦):\n\" رواه أحمد بإسناد جيد هكذا على الشك في إرساله واتصاله \"!\nإذ كيف تجتمع الجودة مع الشك المذكور؟!","vol":"14","page":921},{"text":"وغفل عن هذا الجهلة الثلاثة؛ فقالوا في تعليقهم على \" الترغيب \" (٤/ ٢٨٣):\n\" حسن \"! ونحوه قول الهيثمي (١٠/ ٣٣٠):\n\" رواه أحمد على الشك، فإن كان عن أبي مرية؛ فهو مرسل، ورجاله ثقات، وإن كان عن عبد الله بن عمرو؛ فهو متصل مسند، ورجاله ثقات \"!\nقلت: قد علمت جهالة (أبو مرية)، ولم يوثقه غير ابن حبان - كما بينت في المصدر المذكور آنفًا -. هذا إلى ما في متنه من النكارة - كما تقدم -.\nوالحديث عزاه السيوطي في \" الدر المنثور \" (٥/ ٣٣٨) للحاكم أيضًا، ولم أره في \" مستدركه \" بعد مزيد البحث عنه. والله أعلم.\n(تنبيه): أبو فرية.. هكذا وقع في إسناد \" المسند \"، وكذا في المصادر التي عزته إليه؛ مثل: \" نهاية \" ابن كثير و\" ترغيب \" المنذري، و\" مجمع \" الهيثمي.\nوكذلك هو في \" جامع المسانيد \" لابن كثير أيضًا (١٦/ ٩/ ٣)، و\" أطراف المسند \" لابن حجر العسقلاني (٤/ ١١٢/ ١٢٤)، وحقق الشيخ أحمد شاكر ﵀ أنه كذلك ثبت في أصول \" المسند \" الثلاثة، ويشكل عليه أن العلماء والحفاظ في كتب التراجم و\" الأسماء والكنى \" لم يترجموه الا بـ (أبو مُراية) بالضم والتخفيف وياء تحتية بعد الألف، مثل: كتاب \" التاريخ \" للبخاري (٣/ ١/١٥٤)، و\" الجرح \" لابن أبي حاتم (٢/ ٢/ ١١٨)، و\" الثقات \" لابن حبان (٥/٣١) .\nوعلى هذا أجمعت كتب \" الأسماء والكنى \" مثل: كتاب مسلم (٢/ ٨٢٧/٣٣٤٢)، والدولابي (٢/ ٢ ١ ١)، و\" المشتبه \" للذهبي - وكتابه الآخر \" المقتنى \" -","vol":"14","page":922},{"text":"وشروحه مثل \" التوضيح \" لابن ناصر الدين الدمشقي، و\" التبصير \" لابن حجر العسقلاني، وكتابه الآخر \" تعجيل المنفعة \".\nولم يذكر أحد منهم الكنية الأولى سوى ابن ناصر الدين؛ فإنه قال:\n\" قلت: وقال سليمان التيمي: (أبو مرية) بحذف الألف، وتشديد المثناة تحت.. حكاه عن التيمي ابن منده في (الكنى) \".\nقلت: وفي ظني أن ابن منده يشير إلى رواية أحمد هذه؛ فإنها من رواية التيمي - كما رأيت -. وقد ذكروا أنه روى عنه قتادة، وأسلم العجلي. وهذا من رواية أسلم عنه.\nوأما رواية قتادة عنه فقد سبق تخريجها في \" الصحيحة \" (١٨٠)، ووقع فيها على الصواب: (أبو مُراية) .\nقلت: فالذي يظهر لي - والله أعلم - من مجموع ما تقدم: أن الذي في \" المسند \" خطأ قديم من بعض رواته عن مؤلفه، مثل أبي بكر القطيعي؛ ففيه كلام يسير - كما كنت ذكرت في كتابي \" الذب الأحمد عن مسند أحمد \" -،\nوسواء كان الخطأ منه أو من غيره؛ فتوهيمه - بلا شك - أولى من توهيم هؤلاء الأئمة الذين أجمعوا على ضبطه بخلاف ما وقع في إسناده؛ ولذلك فما أعجبني - حقًا - إصرار الشيخ أحمد شاكر على تصويب ما فيه، وتخطئة ما في كتابي البخاري والعسقلاني أعني: \" التعجيل \"! وفي اعتقادي أنه لو تيسر له تتبع هذه الترجمة من بعض المصادر المتقدمة - بله كلها -؛ لم يسعه - إن شاء الله - إلا أن يتبنى ما أجمعوا عليه، وأن ينسب الوهم إلى من أشرت إليه.","vol":"14","page":923},{"text":"<span data-type=\"title\" id=toc-6916>٦٨٩٧ </span>- (في قوله [تعالى]: ﴿وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ يَتَجَرَّعُهُ﴾، قَالَ: يُقَرَّبُ إِلَى فِيهِ فَيَكْرَهُهُ فَإِذَا أُدْنِيَ مِنْهُ شَوَى وَجْهَهُ وَوَقَعَتْ فَرْوَةُ رَأْسِهِ فَإِذَا شَرِبَهُ قَطَّعَ أَمْعَاءَهُ حَتَّى تَخْرُجَ مِنْ دُبُرِهِ، يَقُولُ اللَّهُ: ﴿وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ﴾، وَيَقُولُ: ﴿وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ﴾) .\nضعيف.\nأخرجه الترمذي (٢٥٨٦)، والنسائي في \"السنن الكبرى \" (٦/٣٧١ - ٣٧٢/ ١١٢٦٣)، والحاكم (٢/ ١ ٣٥ و٣٦٨ و٤٥٧)، وابن جرير في \" التفسير \" (١٣/ ١٣١)، وأحمد (٥/ ٢٦٥)، وابنه عبد الله في \" زوائد\nالزهد \" (ص ٢٠)، وابن أبي الدنيا في \" صفة النار \" (ق ٥/ ١ - ٢)، والطبراني في \" المعجم الكبير \" (٨/ ٠٦ ١/ ٧٤٦٠)، وأبو نعيم في \" الحلية \" (٨/ ١٨٢)، والبيهقي في \" البعث \" (٢٩٢/ ٢ ٦٠) - عن الحاكم -، والبغوي في \" التفسير \" (٤/ ٣٤٢) و\" شرح السنة \" (١٥/ ٢٤٣/ ٤٤٠٥)؛ كلهم من طريق عبد الله بن المبارك - وهذا في \" الزهد \" (٨٩/ ٣١٤ - زوائد نعيم) -: أخبرنا صفوان بن عمرو عن عبيد الله بن بسر عن أبي أمامة عن النبي ﷺ به. وقال الترمذي:\n\" حديث غريب. وهكذا قال محمد بن إسماعيل -[يعني: البخاري]- عن (عبيد الله بن بُسر) (١)، ولا نعرف (عبيد الله بن بسر) إلا في هذا الحديث، وقد روى صفوان بن عمرو عن عبد الله بن بسر صاحب النبي ﷺ غير هذا الحديث،\n_________\n(١) الذي في \" التاريخ الكبير \" (٣/ ١/ ٣٧٤): (عبيد الله بن بشير بن جرير البجلي، روى عنه يونس بن أبي إسحاق، منقطع، عن أبي أمامة ﵁. قاله ابن المبارك عن صفوان ابن عمرو الشامي \"! ولم يعلق عليه محققه بشيء! والظاهر أن هذا راو ٍآخر، وفرق بينهما جمع، انظر \" تيسير الانتفاع \".","vol":"14","page":924},{"text":"وعبيد الله بن بسر الذي روى عنه صفوان بن عمرو هذا الحديث رجل أخر ليس بصاحب \".\nقلت: ولذلك قال الذهبي في \" الميزان \":\n\" لا يعرف \". وقال الحافظ في \" التقريب \":\n\" مجهول \".\nهذا؛ وقد تابع ابن المبارك بقية بن الوليد، فقال: عن صفوان بن عمرو قال:\nثني عبيد الله بن بسربه. أخرجه ابن جرير.\n(تنبيه): تصحف (عبيد الله) إلى: (عبد الله) في بعض المصادر المتقدمة،\nومنها: \" مستدرك الحاكم \" في المواضع الثلاثة المشار إليها منه! والظاهر أنه تلقاه\nهكذا؛ فإنه قال في الموضع الأول:\n\" صحيح على شرط مسلم \"! ووافقه الذهبي، وأقره المنذري في \" الترغيب \" (٤/ ٢٣٤ - ٢٣٥/ ٣) !!\nقلت: ففي تصحيحه على شرط مسلم إشارة قوية إلى أنه (عبد الله بن بُسر) الصحابي؛ فإنه من رجال مسلم، وكذلك (صفوان بن عمرو) . ولا ينافي ذلك قوله في الموضعين الآخرين: \" صحيح الإسناد \" فقط - كما هو ظاهر -.\n(تنبيه آخر): عزا السيوطي الحديث في \" الدر \" (٤/ ٧٣) لبعض من ذكرنا، وزاد:","vol":"14","page":925},{"text":"\" وابن المنذر، وابن أبي حاتم، وابن مردويه \".\nلكن وقع فيه: \" وأبو نعيم في \" الحلية \" وصححه!؛ فنسب التصحيح لأبي نعيم.. وهو خطأ مطبعي صوابه: \" والحاكم وصححه \".\n<span data-type=\"title\" id=toc-6917>٦٨٩٨ </span>- (لا تنسوا العظيمين. قلنا: وما العظيمان؟ قال: الجنة والنار. ثم بكى حتى جرى - أو قال: بل - دموعه ما بين لحييه، ثم قال: والذي نفسي بيده! لو تعلمون ما أعلم من علم الآخرة، لخرجتم إلى الصعدات، فلحثوتم على رؤوسكم التراب) .\nضعيف.\nأخرجه البخاري في \" التاريخ \" (١/ ٧ ١ ٤/١٣٣٤)، وأبو يعلى في \" مسنده الكبير \" - كما في \" المطالب العالية المسندة \" (٢/ ١١٩/ ١) - من طريق إسحاق - زاد أبو يعلى: ابن أبي إسرائيل -، والدولابي في \" الكنى \" (٢/ ١٦٤) من طريق أيوب بن سالم؛ كلاهما عن أيوب بن شبيب الصنعاني عن رباح بن زيد قال: حدثني عبد الله بن بَحير قال: سمعت عبد الله بن يزيد يقول: سمعت ابن عمر يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أيوب بن شبيب الصنعاني: مجهول العين في نقدي؛ وإن ذكره ابن حبان في \" الثقات \" (٨/ ١٢٥) من رواية إسحاق بن إبراهيم الحنظلي، وإسحاق بن أبي إسرائيل الحراني عنه، وقال:\n\" يخطئ \". ونقله عنه الحافظ في \" اللسان \" وأقره.\nويبدو لي أن قرن (إسحاق بن إبراهيم الحنظلي) - وهو: ابن راهويه الإمام الحافظ - خطأ من ابن حبان تبعه عليه الحافظ؛ سببه أن البخاري لم ينسبه في","vol":"14","page":926},{"text":"الحديث فقال:\n\" قال لي إسحاق: حدثنا أيوب بن شبيب ... \"؛ فتوهم ابن حبان أنه إسحاق بن راهويه؛ لأنه من شيوخ البخاري المشهورين، فانساق ذهنه إليه، ونسبه إلى أبيه (إبراهيم)، ولم يعلم - أو على الأقل لم يتذكر - أن إسحاق بن أبي\nإسرائيل هو من شيوخ البخاري أيضًا في \" الأدب المفردة \" - كما في ترجمته من \" التهذيب \" - وما دام أنه جاء منسوبًا إلى والده (أبي إسرائيل) عند أبي يعلى؛ فينبغي أن تحمل رواية البخاري المطلقة على رواية أبي يعلى هذه المقيدة - كما هي القاعدة في مثل هذا -. والله أعلم.\nوعليه يكون شيخه (أيوب بن شبيب): مجهول العين - كما هو مقرر في الأول -.\nوأما (أيوب بن سالم): فلا أثر له في شيء من كتب الرجال.\nوالحديث عزاه المنذري في \" الترغيب \" (٤/ ٢٢٥/ ١٣) لأبي يعلى، وسكت عنه، وصدره بقوله: \" وعن \"، فكان ذلك من دواعي تخريجه والكشف عن علته، ولم يورده الهيثمي في \" مجمعه \"؛ لأنه في \" مسند أبي يعلى الكبير \" - كماسبق -.\nثم رأيت الحديث قد أخرجه ابن أبي الدنيا في \" صفة النار \" (ق ١/ ٢) و\" الرقة والبكاء \" (ق ١٢٣/ ٢) أيضًا قال: حدثنا إسحاق بن إبراهيم به. واسم (أبي إسرائيل) والد (إسحاق الحراني): إبراهيم أيضًا؛ لكن ليس هو والد (ابن راهويه) - كما ذكرت -، ويؤيده أن ابن أبي الدنيا ذكروه في الرواة عن (الحراني) .. دون: (ابن راهويه) .","vol":"14","page":927},{"text":"فإذا علمت هذا التحقيق - والله يعلم كم أخذ مني جهدًا ووقتًا -؛ فمن الاعتداء على الحديث قول المعلقين الجهلة الثلاثة على هذا الحديث في طبعتهم \" للترغيب \" (٤/٣٥٥):\n\" حسن بشواهده \"! وكذبوا يقينًا. هداهم الله وعرفهم بنفوسهم.\n<span data-type=\"title\" id=toc-6918>٦٨٩٩ </span>- (﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ في الساعة الواحدة عشرين ومئة مرةٍ) .\nموضوع.\nأخرجه أبو نعيم في \" الحلية \" (٥/ ٣٧٤ - ٤٧٥) من طريق شيبان ابن فروخ: ثنا نافع أبو هرمز: ثنا نافع عن ابن عمر قال:\nتلا رجل عند عمر هذه الآية: ﴿كلما نضجت جلودهم بدلناهم جلودًا غيرها ليذوقوا العذاب﴾، قال: فقال عمر: أعدها علي - وثم كعب -. فقال: يا أمير المؤمنين! أما ان عندي تفسير هذه الآية؛ قرأتها قبل الإسلام. قال: فقال: هاتها يا كعب! فإن جئت بما سمعت من رسول الله ﷺ؛ صدقناك، وإلا؛ لم ننظر فيها.\nفقال: اني قرأتها قبل الإسلام ... فذكره، فقال عمر: هكذا سمعتها من رسول الله ﷺ.\nوأخرجه ابن عدي في ترجمة (نافع أبي هرمز) من طريق أخرى به نحوه (٧/٥٠) مختصرًا؛ إلا أنه ذكر: (معاذ بن جبل) .. مكان: (كعب) . وروى تضعيفه جدًا عن جمع، وعن ابن معين أنه قال:\n\" ليس بثقة، كذاب \". وقال ابن حبان في \" الضعفاء \" (٣/ ٥٨):\n\" كان ممن يروي عن أنس بن مالك ما ليسى من حديثه؛ كأنه أنس أخر، لا","vol":"14","page":928},{"text":"يجوز كتابة حديثه إلا على سبيل الاعتبار \".\nوساق له الذهبي جملة من مناكيره، وهذا أحدها؛ لكنه لم يسقه بتمامه. ومما لا ريب فيه أن ذكر الرسول فيه هو من أكاذيبه.\nوقد رويت بعض الآثار الموقوفة في تفسير الآية المذكورة، فلا بأس من ذكر ما يتيسر منها للنظر في أسانيدها؛ وأقربها إلى هذا: ما رواه عبد الوهاب بن عطاء: أنا الرييع بن برة عن الفضل الرقاشي: أن عمر بن الخطاب قرأ هذه الآية ... (فذكرها) قال: يا كعب! أخبر بتفسيرها، فإن صدقت؛ صدقتك، وإن كذبت؛ رددت\nعليك. فقال:\nإن جلد ابن آدم يحرق ويجدد في ساعة، أو في مقدار ساعة ستة آلاف مرة.\nقال: صدقت.\nأخرجه البيهقي في \" البعث والنشور \" (٣٠٥/ ٦٣٣) .\nوهذا إسناد ضعيف جدًا؛ فإنه مع انقطاعه بين عمر والفضل - وهو: ابن عيسى الرقاشي -؛ فإن هذا منكر الحديث - كما قال أبو زرعة وأبو حاتم -. وقال النسائي:\n\" ليس بثقة\".\nوالربيع بن برة: لم أعرفه.\nولذلك أشار المنذري في \" الترغيب \" (٤/ ٢٤٠/ ٩) إلى تضعيف هذا الأثر.\nثم روى البيهقي (٦ ٣٠/ ٦٣٤)، وكذا عبد الله بن أحمد في \" زوائد الزهد \" (٢٦٩) من طريق الفضيل بن عياض عن هشام عن الحسن قال: ... (فذكر","vol":"14","page":929},{"text":"الآية)، قال:\nتأكلهم النار كل يوم سبعين ألف مرة، كلما أكلتهم؛ قيل لهم: عودوا، فيعودون كما كانوا.\nواسناده إلى (الحسن) - وهو: البصري - صحيح؛ فهو مقطوع.\nوأخرجه ابن أبي شيبة في \" المصنف \" (٣ ١/ ٦٣ ١/ ١٥٩٩٨)، وابن جرير الطبري في \" التفسير \" (٥/ ٩٠) من طريق آخر عن هشام بن حسان به نحوه عن الحسن قال: بلغني..، فذكره.\nوسنده صحيح أيضًا.\nورواه نعيم بن حماد في \" زوائد الزهد \" (٩٥/ ٣٢٩)، وابن أبي الدنيا في \" صفة النار \" (ق ٦/ ٢ و٧/ ٢ و١٤/ ١ و١٥/ ٢) من طرق أخرى عن الحسن.\n<span data-type=\"title\" id=toc-6919>٦٩٠٠ </span>- (أربعة أجبال من أجبال الجنة، وأربعة أنهار من أنهار الجنة: فأما الأجبال: فـ (الطور)، و(لبنان)، و(طور سيناء)، (وطور زيتا) ...) الحديث (*) .\nمنكر جدًا.\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٣٢٩/ ٧٦٦٩): حدثنا محمد بن موسى قال: حدثنا الحسن بن كثير قال: حدثنا يحيى بن سعيد اليمامي قال: حدثنا نصر بن يحيى بن أبي كثير قال: حدثنا أبي قال: حدثني سعيد بن أبي سعيد عن أبي هريرة مرفوعًا. وقال:\n_________\n(*) كتب الشيخ ﵀ فوق هذا المتن: \" مضى برقم (٥٤٩٠) \".","vol":"14","page":930},{"text":"\" لم يروه عن يحيى بن أبي كثير، إلا ابنه نصر، ولا رواه عن نصر إلا يحيى ابن سعيد اليمامي، تفرد به الحسن بن كثير \".\nقلت: وهو الحسن بن كثير بن يحيى بن أبي كثير اليمامي -، كما في حديثين آخرين قبله في \" المعجم \" من رواية محمد بن موسى هذا عنه -، وهو - أعني: الحسن هذا - ضعيف؛ كما قال الدارقطني، ونقله الحافظ في \" اللسان \" (٢/٢٤٧) .\nونصر بن يحيى بن أبي كثير - وهو اليمامي؛ كما صرح به الطبراني في إسناد أحد الحديثين المشار اليهما -؛ لم أجد له ترجمة.\nومثله الراوي عنه (يحيى بن سعيد اليمامي) .\nثم رأيت في \" ثقات ابن حبان \" (٩/ ٢٥٣):\n\" يحيى ين سعيد بن يزيد الحنفي: من أهل اليمامة، يروي عن أبيه. روى عنه عمر بن يونس اليمامي \".\nقلت: فالظاهر أنه هو، ولكن ذلك لا يخرجه عن الجهالة؛ لأن (عمر بن يونس) هذا وإن كان ثقة؛ فهو به وحده لا ترتفع الجهالة؛ - كما هو معلوم من علم المصطلح -.\nو(محمد بن موسى) شيخ الطبراني - وهو الإصطخري -؛ روى له في \" معجمه \" عشرات الأحاديث (٧٦٣٧ - ٧٦٨٢)؛ فالظاهر أنه من شيوخه المعروفين؛ ولكني لم أجد له ترجمة، ولم يذكره الشيخ الأنصاري في كتابه \" البلغة \". ويحتمل أنه الذي جهله الحافظ في \" اللسان \"، وقد ذكرت كلامه في تخريج حديث أخر","vol":"14","page":931},{"text":"مضى برقم (٥٣٠٥) .\nوبالجملة؛ فالإسناد مظلم؛ فيه ذلك الضعيف، والجهالة؛ وقد أشار إليها الهيثمي بقوله في \" المجمع \" (١٠/ ٧١):\n\" رواه الطبراني في \" الأوسط \" وفيه من لم أعرفهم \".\nقلت: وهذا مما يدل على خطئه وخطأ الحافظ في توثيق رجال الحديث المشار إليه آنفًا. فتنبه!\nوقد روى الحديث كثير بن عبد الله بن عمرو بن عوف عن أبيه عن جده مرفوعًا به؛ إلا أنه لم يذكر الرابع \" طور زيتا \"! وذكر: (جبل أحد) .. مكان: (جبل طور سيناء) .\nأخرجه الطبراني في \" المعجم الكبير \" (١٧/ ١٨/ ١٩)، وابن عدي في \" الكامل \" (٦/ ٥٩)، ومن طريقه ابن عساكر في \" التاريخ \" (٢/ ٣٤٦)، وكذا ابن الجوزي في \" الموضوعات \" (١/ ١٤٨)، وابن النجار في \" ذيل تاريخ بغداد \" (١٨/ ١٥٥) . وقال ابن الجوزي:\n\" لا يصح عن رسول الله ﷺ. قال أحمد: (كثير بن عبد الله) منكر الحديث، ليس بشيء. وقال يحيى: لا يكتب حديثه. وقال النسائي والدارقطني:\nمتروك الحديث. وقال الشافعي: ركن من أركان الكذب. وقال ابن حبان: روى عن أبيه عن جده نسخة موضوعة، لا يحل ذكرها في الكتب، ولا الرواية عنه إلا على جهة التعجب \".\n(تنبيه): لحديث الترجمة تتمة فيها ذكر أربعة أنهار الجنة، لم أر من","vol":"14","page":932},{"text":"المناسب ذكرها مع الحديث، خشية أن يتوهم من لا صبرله على متابعة القراءة أنها لا تصح أيضًا؛ فاكتفيت بالإشارة إليها بقولي: \" الحديث \" على أن أتولى بيان صحتها هنا؛ فأقول:\nقد صح ذلك من غير ما طريق واحد عن أبي هريرة، وكنت خرجت بعضها في \" الصحيحة \" (١٠، ١١١) . فليراجعها من شاء.\n<span data-type=\"title\" id=toc-6920>٦٩٠١ </span>- (إن أدنى أهل الجنة منزلة - وليس فيها دنيء - لمن يغدو عليه ويروح في كل يوم عشرة آلاف خادم، مع كل خادم منهم طرفة ليست مع صاحبه) .\nضعيف.\nأخرجه أبو نعيم في \" صفة الجنة \" (٢٨١/ ٤٤٢): حدثنا أبو زرعة محمد بن محمد بن عبد الوهاب العكبري بـ (بغداد): ثنا محمد بن حمدان بن حماد - إمام بني هاشم -: ثنا الحسن بن محمد الزعفراني: ثنا الحسين بن الحسن الأنصاري عن ابن عون عن محمد بن سيرين عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد غريب ضعيف؛ الحسن بن محمد الزعفراني ومن فوقه ثقات رجال البخاري؛ فالعلة من أحد اللذين دونهم؛ فإني لم أجدهما في شيء من كتب الجرح والتعديل.\nنعم؛ جاء في \" تاريخ بغداد \" (٢/ ٢٨٧):\n\" محمد بن حمدان بن حماد أبو بكر الصيدلاني: سمع أبا الأشعث أحمد بن المقدام العجلي، و... و...، وكان ثقة يتفقه على مذهب أحمد بن حنبل ... \".","vol":"14","page":933},{"text":"كذا وقع فيه: (أبو بكر الصيدلاني)، وهي كنية ونسبة مترجم آخر قبله في \" التاريخ \"، وأخشى أن يكون قد وقع خطأ أو نقل بصر الناسخ أو الطابع من الأخرى إلى ما قبلها؛ فقد رأيت القاضي ابن أبي يعلى في \" طبقات الحنابلة \"\n(١/ ٢٩١/ ٣٩٨) قد كناه بكنية أخرى؛ فقال:\n\" محمد بن حمدان البغدادي العطار أبو عبد الله، نقل عن إمامنا أحمد أشياء\".\nوعلى كل حال؛ فسواء كان الصواب هذا أو ذاك؛ فما أظنه صاحب هذا الحديث؛ لأن فيه أنه \" إمام بني هاشم \".\nوأما الراوي عنه (أبو زرعة محمد بن محمد بن عبد الوهاب العكبري) فقد ترجمه الخطيب أيضًا (٣/ ٢٢٧) برواية شيخيه (عبد العزيز بن علي الأزجي) و(عبيد الله بن محمد بن عبيد الله النجار (!» عنه، ولم يذكر فيه جرحًا ولا تعديلًا؛ فهو مجهول الحال، فهو العلة؛ إن سلم من شيخه. والله أعلم.\nوقد روي الحديث موقوفًا من طريق أبي هلال الراسبي: أنا الحجاج بن عتاب العبدي عن عبد الله بن معبد الزَّماني عن أبي هريرة قال: ... فذكره موقوفًا عليه.\nأخرجه البخاري في \" التاريخ \" (١/ ٢/ ٣٧٧/ ٢٨٣١)، وابن أبي الدنيا في \" صفة الجنة \" (٦٩/ ٢٠٧)، والدولابي في \" الكن \"، (١/ ١٦٥) .\nأورده البخاري في ترجمة (الحجاج بن عتاب العبدي)، ولم يذكر فيه جرحًا ولا تعديلًا. وكذلك فعل ابن أبي حاتم (١/ ٢/ ١٥٩)؛ غيرأنه روى عن ابن معين أنه قال:","vol":"14","page":934},{"text":"\" مشهور \".\nوأما ابن حبان؛ فذكره في \" الثقات \" (٦/ ٢٠٣) على قاعدته في توثيق المجهولين! فإنه لم يذكر له هو ولا غيره راويًا غير أبي هلال الراسبي، واسمه:\n(محمد بن سليم)، وهو صدوق فيه لين - كما قال الحافظ في \" التقريب \" -.\n<span data-type=\"title\" id=toc-6921>٦٩٠٢ </span>- (أرض الجنة بيضاء، عرصتها صخور الكافور، وقد أحاط بها المسك مثل كثبان الرمل، فيها أنهار مضطردة، فيجتمع فيها أهل الجنة أدناهم وآخرهم فيتعارفون، فيبعث الله ريح الرحمة فتهيج عليهم ريح\nذلك المسك، فيرجع الرجل إلى زوجته، وقد ازداد طيبا وحسنا، فتقول له: قد خرجت من عندي، وأنا بك معجبة وأنا بك الآن أشد عجبا) .\nضعيف جدًا أو موضوع.\nأخرجه ابن أبي الدنيا في \" صفة الجنة \" (٢٠/ ٢٨):\nحدثني هارون بن سفيان: ثنا محمد بن عمر: ثنا أبو بكر بن أبي سبرة عن عمر بن عطاء بن وراز عن سالم أبي الغيث عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد موضوع، أو ضعيف جدًا على أقل الأحوال؛ آفته (محمد ابن عمر) - وهو: الواقدي -: متروك متهم بالكذب.\nونحوه شيخه (أبو بكر بن أبي سبرة) .\nو(عمر بن عطاء بن وراز) - الأصل: \" عن عرادة ... خطأ \" -: ضعيف.\nوهارون بن سفيان - هو: ابن بشير أبو سفيان مستملي يزيد بن هارون يعرف بـ (الديك) -: له ترجمة في \" تاريخ بغداد \" (١٤/ ٢٥) برواية جمع أخر عنه، مات سنة (٢٥١)، ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"14","page":935},{"text":"وكذلك فعل الذهبي في \" تاريخ الإسلام \".\nوالحديث قد صح من حديث أنس بن مالك ﵁ مختصرًا عند مسلم وغيره. وهو مخرج في \" الصحيحة \" (٣٤٧١) .\n(تنبيه): قال ابن القيم في \" حادي الأرواح إلى بلاد الأفراح \" (١/ ٢١٦ - ٢١٧ - كردي):\n\" وقد ذكر ابن أبي الدنيا من حديث أبي بكر بن أبي شيبة عن عمر بن عطاء ابن وراز ... \" إلخ.\nفأقول: في هذا النقل وهم وتقصير؛ أما الوهم: فهو أنه ليس لـ (أبي بكر بن أبي شيبة) ذكر عند ابن أبي الدنيا - كما رأيت - واني لأخشى أن يكون تحرف عليه أو على ناسخ كتاب ابن أبي الدنيا (أبو بكر بن أبي سبرة) إلى: (أبي بكر ابن أبي شيبة) ! فإن لم يكن هذا، فالتقصير أنه لا ينبغي الإعلال بالضعيف، وفي السند من هو أشد ضعفًا منه. وهذا ظاهر إن شاء الله تعالى.\n<span data-type=\"title\" id=toc-6922>٦٩٠٣ </span>- (لو أن حوراء بزقت في بحر لُجي، لعذب ذلك البحر من عذوبة ريقها) .\nضعيف.\nذكره المنذري في \" الترغيب \" (٤/ ٢٦٥/ ١١) مصدرًا إياه بـ (وعن أنس بن مالك) ! وقال في تخريجه:\n\" رواه ابن أبي الدنيا عن شيخ من أهل البصرة عنه \".\nوأورده السيوطي في \" الدر المنثور \" (٦/ ٣٣) برواية ابن أبي الدنيا في \" صفة","vol":"14","page":936},{"text":"الجنة \"، وابن أبي حاتم عن أنس.\nوليس هو في النسخة المطبوعة التي عندي من \" صفة الجنة \" (مكتبة القرآن)، وقد مرت بي في \" الترغيب \" جملة من الأحاديث معزوة إلى ابن أبي الدنيا وليست في المطبوعة، وبعضها قد عزاه إليه ابن القيم في \" حادي الأرواح \"\nبخلاف هذا؛ فإنه عزاه لأبي نعيم، وسيأتي، وقد! رح السيوطي - كما رأيت - بأنه في \" صفة الجنة \"، مما جعلني أشعر أن نسخ \" الصفة \" مختلفة؛ ففي بعضها ما لا يوجد في بعض. والله أعلم.\nوقد وقفت على إسناده: فقال ابن كثير فى (تفسير سورة الدخان) (٤/١٤٦): قال ابن أبي حاتم: حدثنا أبي: حدثنا نوح بن حبيب: حدثنا نصر بن مزاحم العطار: حدثنا عمر بن سعد عن رجل عن أنس بن مالك.\nوسكت عنه ابن كثير. ولا بأس ما دام أنه ساقه بإسناده، وأما مختصره الشيخ الصابوني فقد أساء؛ لأنه حذفه، وأوهم ثبوته بقوله (٣/ ٣٠٦):\n\" روى ابن أبي حاتم عن أنس ... \"!\nوهذا من بالغ جهله بهذا العلم، وقلة مبالاته بأن ينسب إلى النبي ﷺ ما لا يصح! وإلا؛ فماذا عليه لو قال على الأقل: (روى ابن أبي حاتم عن رجل عن أنس)؟!\nعلى أن في الطريق إليه (نصر بن مزاحم العطار)؛ وهو متروك؛ قال ابن أبي حاتم في \" الجرح \" (٤/ ١/ ٤٦٨/ ٤٣ ٢١):\n\" سألت أبي عنه؛ فقال: واهي الحديث، متروك الحديث \".","vol":"14","page":937},{"text":"وكذبه بعض الحفاظ، وله ترجمة سيئة في \" اللسان \".\nلكن أخرجه أبو نعيم في \" صفة الجنة \" (٨ ١ ٢/ ٣٨٦) من طريق منصور ابن المهاجر الواسطي: ثنا أبو النضر الأبار عن أنس ... وزاد: \" وخلق الحور العين من الزعفران \".\nقلت: وهذا إسناد ضعيف؛ منصور بن المهاجر هذا: لم يوثقه أحد، وروى عنه جمع ذكرهم في \" التهذيب \"؛ ولذا قال الحافظ:\n\" مستور \".\nوشيخه أبو النضر الأبار: لم أجد له ترجمة في شيء من كتب الرجال، وهو راوي حديث \" الجنة تحت أقدام الأمهات \". المتقدم برقم (٥٩٣)، ونقلت هناك عن ابن طاهر أنه قال:\n\" ومنصور، وأبو النضر؛ لا يعرفان \".\n(تنبيه): أبو النضر هذا؛ بالضاد المعجمة في كل المصادر التي ذكر فيها فيما وقفت عليه، ومنها \" كنى الدولابي \" (٢/ ١٣٨)، و\" مقتنى الذهبي \" (٢/١١٥/ ٦٢٣٩)، وكذلك هو في أصل \" صفة الجنة \"؛ ولكن محققه الفاضل قلبه إلى (أبو النصر) .. بالصاد المهملة؛ فقال؛ \" في الأصل: (أبو النضر)، وما أثبته موافق لما في ترجمة منصور بن المهاجر من \" تهذيب الكمال \" (٣/ ١٣٧٧) \"!\nقلت: وهذا وهم، وتحقيق قاصر، و\"التهذيب \" الذي رقم له، كأنه نسخة","vol":"14","page":938},{"text":"مخطوطة أو مصورة عنها، ومن المعلوم أن كثيرًا من المخطوطات تهمل الأحرف المعجمة؛ فلا يكفي الاعتماد عليها، فلا بد - والحالة هذه - من الرجوع إلى مصادر أخرى، وبخاصة ما كان منها في ضبط الأسماء والكنى، مثل \" الإكمال \" لابن ماكولا وغيره، وقد ذكرت آنفًا بعضها. وعلى الصواب جاء في \" الإكمال \" أيضًا (٧/ ٣٤٧) .\nهذا؛ ولعل أصل الحديث موقوف، رفعه هذا المجهول أو غيره؛ فقد روي عن ابن عباس أنه قال:\nلو أن امرأة من أهل الجنة بصقت في سبعة أبحر، لكانت تلك الأبحر أحلى من العسل.\nأخرجه ابن أبي الدنيا في \" الصفة \" (٩٠/ ٢٩٣) من طريق حفص بن عمر العدني: ثنا الحكم بن أبان عن عكرمة عنه. لكن حفص هذا ضعيف.\n<span data-type=\"title\" id=toc-6923>٦٩٠٤ </span>- (من أطاع إمرأته، كبّه الله ﷿ في النار على وجهه) .\nموضوع.\nأورده السيوطي في \" ذيل الأحاديث الموضوعة \" (ص ١٣٢/ ٦٢٣ بترقيمي) من رواية الديلمي بسنده عن المطلب بن شعيب بن حيان الأزدي:\nحدثنا عبد الله بن صالح: حدثنا عمرو بن هاشم عن ابن أبي كريمة عن جعفر بن محمد عن أبيه عن جابر عن علي بن أبي طالب رفعه.\nقلت: وقد سكت عنه السيوطي، فلم يتكلم على إسناده بشيء؛ ولذلك قال ابن عراق معقبًا عليه بعد أن رمز للديلمي بـ (مي):","vol":"14","page":939},{"text":"\" قلت: بيض له؛ كأنه أراد أن يبين علته فلم يتفق له، وأنا لم تلح لي، إلا أن أحمد بن عبد الرحمن الصايغ، و... و... والمطلب بن شعيب بن حيان الأزدي: لم أقف لهم على ترجمة \".\nفأقول: هؤلاء الأربعة إن لم يجد لهم ترجمة؛ فلا ينبغي لمثله أن يسكت عن بعض من فوقهم، وقد حاول أن يتعرف على من دونهم؛ فلم يعرفهم، بينما البعض المشار إليهم، فيهم من يعرف بالضعف، وأحدهم لا يعرف أيضًا، وهو:\n(ابن أبي كريمة)؛ فإني لم أجد له ترجمة.\nوأما (عمرو بن هاشم) - وهو: البيروتي -: فهو مترجم في \" التهذيب \" وغيره، وقال الذهبي في \" المغني \":\n\" وثق، وقال ابن وارة: ليس بذاك \". وقال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\nوأما (عبد الله بن صالح): فهو مشهور، ومعروف بالضعف؛ إلا في رواية بعض الأئمة عنه؛ كما قرره الحافظ في \" مقدمة الفتح \"، وحديثنا ليس من هذا القبيل؛ فإن (المطلب بن شعيب بن حيان الأزدي) وإن كان قد وثق - ولم يعرفه ابن عراق -؛ فليس هو من أولئك الأئمة، وإنما هو من شيوخ الطبراني في \" معاجمه \"، وله ترجمة في كتاب الشيخ حماد الأنصاري - عافاه الله - الذي أسماه: \" بلغة القاصي والداني في تراجم شيوخ الطبراني \" (٣٢٧/ ٦٤٩) .\nوأما ما وجه به ابن عراق سكوت السيوطي عن علة الحديث فلا أراه وجيهًا وذلك للضعف الذي في الروايين، وفي ظني أن مثله لا يخفى على مثل الحافظ السيوطي، وإنما سلكت عنه لظهور وضعه وبطلانه باللفظ المذكور؛ لأن من المقطوع","vol":"14","page":940},{"text":"به أن النبي ﷺ كان يساير نساءه ويطيعهن فيما لا مخالفة للشرع؛ كما صنع ﷺ\nمع عائشة حينما لم تستطع في حجة الوداع أن تأتي بعمرة الحج؛ لما عرض لها من الحيض، فأمر إبن أخاها عبد الرحمن أن يعمرها من (التنعيم) والناس يستعدون للرجوع إلى المدينة، وقال راوي القصة جابر بن عبد الله ﵁:\nكان رسول الله ﷺ رجلًا سهلًا، إذا هويت - عائشة - الشيء؛ تابعها عليه.\nانظر \" حجة الوداع \" (ص ٩٢) .\nولعل أصل الحديث إنما هو باللفظ الذي ساقه أبو عبد الله بن بطة في \" الشرح والإبانة على أصول السنة والديانة \" (٢٠٤/ ٣٧٩):\n\" من أطاع امرأته في كل ما تريد ... \" الحديث نحوه.\nوعلق عليه صهري أبو رشيد بقوله:\n\" ضعيف؛ فقد أورده ابن عراق في \" تنزيه الشريعة \" وعزاه للدارمي (٢/٢١٥) \"!\nوهذا وهم فاحش! منشؤه عدم الانتباه لاصطلاح ابن عراق لرمزه المتقدم (مي) أنه لـ (للديلمي)، فتوهم أنه أراد (الدارمي) على اصطلاح مؤلف كتاب \" مفتاح كنوز السنة \" - تأليف مستشرق هولندي -.\n(تنبيه): كتاب ابن بطة هذا أحاديثه معلقة غير مسندة، ويغلب على الكثير منها الضعف والنكارة والوضع، وقد قام بتخريجها صهري المذكور تخريجًا لا بأس به إلى حد ما؛ فقد قصر في تخريج كثير من أحاديثه تقصيرًا ظاهرًا؛ مثل\nقوله ﷺ:","vol":"14","page":941},{"text":"\" إن الله لا ينترع العلم انتزاعًا من صدور العلماء ... \" رقم (٢٠) .\nفقد عزاه للترمذي وابن ماجه وغيرهما، مع أنه مما رواه البخاري ومسلم في \" صحيحيهما \"! ومن الغريب أنه مع عزو المعلق على \" الترمذي \" الذي عزاه إليه قد ذكر في الحاشية أنه رواه الشيخان!\nوقد لاحظ عليه بعض الباحثين أنه - مع قلة استفادته من كتب الألباني، وندرة عزوه إليها مع كثرتها، وبالغ انتشارها؛ فهو - إذا ذكره؛ ذكره بلقبه ونسبته فقط:\n(الألباني) ! كأنه لا فرق بينه وبين سائر المستفيدين والناقلين من كتبه، مع أنه من تلامذته القدامى وزوَّجه إحدى بناته؛ مما يوجب عليه أن يذكره بشيء من التبجيل والاحترام، وهذا مما لا رغبة للألباني فيه - كما هو المعروف عنه -؛ ولكن على الأقل أن يقول: (شيخنا الألباني) .. لا تزكية، وإنما بيانًا للواقع والحقيقة، وأتساءل عن سبب كتمانها: أهو الخوف من أن يصيبه شيء من الأذى الذي أصاب شيخه الألباني من أعدائه وخصومه، أم هو مسايرة منه للمشرف على رسالته، أم ... أم..؟! فقلنا: الله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6924>٦٩٠٥ </span>- (صافح أبا جهل. فقيل لأبي جهل: تُصَافِحُ هَذَا الصَّابِئَ؟! فَقَالَ: إِنِّي لأَعْلَمُ أَنَّهُ لَنَبِيٌّ، وَلَكِنْ مَتَى كُنَّا تَبَعًا لِبَنِي عَبْدِ مَنَافٍ؟! قال: فنزلت ﴿فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآَيَاتِ اللَّهِ يَجْحَدُونَ﴾) .\nضعيف.\nأخرجه ابن أبي حاتم في \" التفسير \" (٣/ ٦٦/ ١)، وابن بطة في \" الإبانة \" (٢/ ٨٩٥) من طريق سلام بن مسكين عن أبي يزيد المدني: أن النبي ﷺ ... الحديث.\n\nقلت: وهذا مرسل صحيح الإسناد، رجاله ثقات رجال البخاري، وقول الحافظ","vol":"14","page":942},{"text":"في \" التقريب \":\n\" أبو يزيد المدني نزيل البصرة، مقبول \"!\nفهو من أوهامه؛ فقد روى عنه جماعة من الثقات، ووثقه ابن معين، وأخرج له البخاري.\nوفي نزول الأية في أبي جهل حديث آخر: يرويه أبو اسحاق السبيعي عن ناجية بن كعب عن علي: أن أبا جهل قال للنبي ﷺ: انا لا نكذبك، ولكن نكذب ما جئت به! فأنزل الله: ... فذكر الأية.\nأخرجه الترمذي (٦٦ ٣٠)، وابن جرير (٧/ ١٦ ١)، والحاكم (٢/٣١٥) وقال:\n\" صحيح على شرط الشيخين \"! ورده الذهبي بقوله:\n\" قلت: ما خرجا لناجية شيئًا \".\nقلت: وأيضًا: فهو مجهول؛ كما قال ابن المديني، قال:\n\" لا أعلم أحدًا روى عنه غير أبي إسحاق \".\nقلت: فمن الغريب جدًا أن يوثقه الحافظ في \" التقريب \" ولم يرو عنه غيره، وغير ابنه يونس بن أبي إسحاق على قول، ولم يوثقه أحد غير العجلي وابن حبان المعروفين بتساهلهما في توثيق المجهولين، وأن لا يوثق (أبا يزيد المدني) المتقدم مع\nتوثيق ابن معين ورواية الثقات عنه، ورواية البخاري! فجل وتعالى من لا يسهو ولا ينسى.","vol":"14","page":943},{"text":"وأما الترمذي؛ فأعله بالإرسال. والله أعلم.\n<span data-type=\"title\" id=toc-6925>٦٩٠٦ </span>- (الإسلام علانية، والإيمان في القلب ...) .\nمنكر.\nأخرجه ابن أبي شيبة في رسالة \" الإيمان \" (٥/ ٦ - بتحقيقي)، وفي \" المصنف \" (١ ١/ ١ ١/ ٣٦٨ ٠ ١)، وعنه أبو يعلى (٥/ ١ ٠ ٣ - ٢ ٠ ٣)، وأحمد (٣/ ١٣٤ - ١٣٥)، والبزار (١/١٩/ ٠ ٢ - كشف الأستار)، والعقيلي في \" الضعفاء \" (٣/ ٢٥٠)، وابن حبان في \" الضعفاء \" (٢/ ١١١)، وابن عدي في \" الكامل \" (٥/ ٢٠٧)، كلهم من طريق علي بن مسعدة: ثنا قتادة عن أنس مرفوعًا. وقال البزار:\n\"تفرد به علي بن مسعدة \".\nقلت: قال البخاري في \" التاريخ \" (٣/ ٢/ ٢٩٤ - ٢٩٥):\n\"فيه نظر\".\nورواه عنه العقيلي، وساق حديثه هذا. وقال ابن حبان:\n\" كان ممن يخطئ على قلة روايته، وينفرد بما لا يتابع عليه؛ فاستحق ترك الاحتجاج به؛ بما لا يوافق الثقات من الأخبار \".\nقلت: ووثقه بعضهم؛ فقال الهيثمي في \" مجمع الزوائد \" (١/ ٥٢) - بعد ما عزاه لأحمد وأبي يعلى والبزار -:\n\".. ورجاله رجال الصحيح؛ ما خلا (علي بن مسعدة)، وثقه ابن حبان (كذا) وأبو داود الطيالسي، وأبو حاتم، وابن معين، وضعفه أخرون \".","vol":"14","page":944},{"text":"قلت: وأشار إلى هذا الخلاف الذهبي بقوله في \" الكاشف \":\n\" فيه ضعف، وأما أبو حاتم فقال: لا بأس به \".\nوذكر بعض الأقوال - التي في \" المجمع \" - في \" الميزان \" وساق له هذا الحديث فيما أنكر عليه. وقال الحافظ في \" التقريب \":\n\" صدوق له أوهام \".\nقلت: فمثله يحتمل حديثه التحسين، وقد كنت حسنت له حديثًا أخر في \" المشكاة، (٢٣٤١) بلفظ:\n\" كل بني أدم خطاء، وخير الخطائين التوابون \".\nأما هذا؛ فقد حال بيني وبين تحسينه تضعيف الأئمة المتقدمين له واستنكارهم إياه، أعني: ابن حبان والعقيلي وابن عدي والذهبي، ويضاف اليهم أخرون؛ منهم: (عبد الحق الإشبيلي)؛ فقد قال - كما كنت نقلته عنه في تخريجي لكتاب\n\" الإيمان \" -:\n\" حديث غير محفوظ \".\nوشيء أخر، وهو أهم - عندي - مما تقدم وهو أنه تفرد بزيادة هذا اللفظ على الحديث الصحيح الذي جعله هو تمام الحديث، وقد أشرت إليه بالنقط، ولفظه عند أحمد وغيره:\nقال: ثم يشير بيده إلى صدره (ثلاث مرات) ثم يقول: \" التقوى ههنا، التقوى ههنا \".","vol":"14","page":945},{"text":"وهذا القدر منه محفوظ من طريق أخرى من حديث أبي هريرة: أن رسول الله ﷺ قال: ... فذكره، وأوله:\n\" المسلم أخو المسلم؛ لا يظلمه، ولا يخذله، ولا يحقره، التقوى ههنا \" ويشير إلى صدره ثلاث مرات ... \" الحديث.\nرواه مسلم (٨/ ١٠ - ١١) وغيره، وهو مخرج في \" الإرواء \" (٨/ ٩٩ - ١٠٠) .\nإذا عرفت ما تقدم من التخريج والترجمة والتحقيق؛ فقد ألقي في النفس التنبيه على بعض الأوهام وقعت لبعض من كتب حول هذا الحديث، فأقول:\nأولًا: قول الهيثمي المتقدم: \" وثقه ابن حبان \"! فإنه وهم محض؛ فإنه لم يذكره في \" الثقات\"، ولا عزاه إليه أحد من المؤلفين في التراجم، وانما أورده في \" الضعفاء \" - كما سبق - ونقل هذا الوهم الشيخ الأعظمي في تعليقه على\n\" الكشف \"! والمعلق على \" أبي يعلى \" (٥/ ٣٠٢) !\nثانيًا: قول الشيخ الأعظمي في تعليقه على الحديث في \" المطالب العالية \" (٣/٥٥):\n\" وقال البوصيري: رواه ابن حبان في \" صحيحه \"، والبزار (١/ ١٩) \".\nقلت: أخطأ الشيخ على الحافظ البوصيري؛ فإن هذا لما ذكر الحديث في \" الإتحاف \" (١/ ١٠/ ٢) بتمامه، أعني: مع جملة (التقوى)؛ قال:\n\" وفي رواية: سئل عن المؤمن؟ قال:\n\" من أمنه جاره، ولا يخاف بوائقه، والمسلم من سلم المسلمون من لسانه","vol":"14","page":946},{"text":"ويده، والمهاجر من هجر السوء، والذي نفسي بيده! لا يدخل الجنة من لا يأمن جاره بوائقه \". رواه أبو يعلى الموصلي - واللفظ له -، وابن حبان في \" صحيحه \"، وأحمد بن حنبل، والبزار \".\nقلت: فأنت ترى أن (البوصيري) لم يعز اللفظ إلا لأبي يعلى؛ فنسبة الشيخ الأعظمي المذكورة خطأ عليه أولًا، ثم على ابن حبان ثانيًا؛ فإنه لم يرو الرواية الأولى - أعني: حديث الترجمة -، وإنما روى الرواية الأخرى بلفظ:\n\" المؤمن من أمنه الناس، والمسلم من سلم المسلمون من لسانه ويده، والمهاجر ... \" الحديث مثله! وهو في \" موارد الظمآن \" (٣٧/ ٢٦) .\nثالثًا: نقد المعلق على \" مسند أبي يعلى \" (٥/ ٣٠٢)؛ فإنه قال - بعد أن حسَّن إسناد الحديث -:\n\" علي بن مسعدة: لا ينحط حديثه عن رتبة الحسن. وقد اضطرب الأستاذ الشيخ محمد ناصر الدين الألباني في الحكم عليه؛ فقد حسن له حديث: \" كل ابن آدم خطاء \" انظر صحيح الجامع الصغير (٤٣٩١)، والمشكاة برقم (٢٣٤١)، بينما ضعَّف به حديث: \" الإسلام علانية.. \" انظر ضعيف الجامع الصغير رقم (٢٢٨٥) \"!\nفأقول: ما نسبه إلي من الاضطراب ناشئ من حداثته في هذا العلم وقلة ممارسته إياه؛ بل ولربما كان ذلك بسبب عدم علمه بأصوله ومصطلحه، وإلا؛ فماذا يقول يا ترى في قول الحافظ النقاد في رسالته القيمة: \" الموقظة \" بعد أن عرَّف\nالحديث الحسن:\n\" ثم لا تطمع بأن لـ (الحسن) قاعدة تندرج كل الأحاديث الحسان فيها، فأنا","vol":"14","page":947},{"text":"على إياس من ذلك؛ فكم من حديث تردد فيه الحفاظ هل هو حسن، أو ضعيف، أو صحيح؛ بل الحافظ الواحد يتغير اجتهاده في الحديث الواحد، فيومًا يصفه بالصحة، ويومًا يصفه بالحسن ولربما استضعفه! وهذا حق \"؟\nقلت: فإذا كان هذا حال كثير من الحفاظ في التردد في الحديث الحسن بل والحافظ الواحد؛ فماذا على مثلي إذا تردد أو تغير اجتهاده في الحديث الواحد؟ فكيف والتغير ليس في الحديث الواحد، وإنما في حديث آخر له، وقد اقترن به من المخالفة والنكارة ما سبق بيانه، وهو مما غفل عنه المنتقد المشار إليه، وكأنه غفل أيضًا عن الحديث الشاذ، وهو من رواية الثقة الذي يصحح حديثه إلا عند المخالفة، ومثله الحديث المنكر الذي هو من رواية من دونه في الحفظ، والأصل فيه أنه حسن الحديث إلا عند المخالفة، وصدق الله العظيم ﴿ولكن أكثر الناس لا يعلمون﴾ .\nرابعًا: قول الأستاذ الفاضل سفر الحوالي في كتابه \" ظاهرة الإرجاء في الفكر الإسلامي \" (٢ /٦٨٦) - تعليقا على هذا الحديث؛ مع أنه صدره بقوله:\n\" روي ... \"؛ المشعر بضعف المروي اصطلاحًا، فإنه مع ذلك قال - في \" الحاشية \":\n\" سبق تخريجه، وأنه حسن إن شاء الله، ويدل لصحة معناه حديث جبريل ... \".\nقلت: فالتحسين ينافي التضعيف المشار إليه! الأمر الذي جعلني أقول: لعل المؤلف لم يُراع بالتصدير المذكور الاصطلاح المشار إليه، أو أن (الُمحشّي) هو غير المؤلف. والله أعلم.\nوقوله: \" ويدل لصحة معناه ... \"؛ فأقول: صحة المعنى لا يدل بالضرورة على صحة المبنى؛ فكم من حديث لا أصل له والمعنى صحيح - كما هو معلوم -.","vol":"14","page":948},{"text":"وقد بدا لي من مطالعتي للكتاب المذكور أنه ذو فائدة كبيرة جدًا في الرد على علماء الكلام الذين يخالفون أهل الحديث في قولهم: (الإيمان يزيد وينقص، وأن الأعمال الصالحة من الإيمان)، مع غلو ظاهر في بعض عباراته؛ حتى ليخال إليَّ أنه يميل إلى مذهب الخوارج، مع أنه يرد عليهم، وغمزني بالإرجاء أكثر من مرة؛ تارة تصريحًا وأخرى تلويحًا، مع إظهاره الاحترام والتبجيل - خلافًا لبعض الغلاة ولا أقول: الأتباع -، وهو يعلم أنني أنصر مذهب أهل الحديث، متذرعًا بأنني لا أكفر تارك الصلاة كسلًا؛ ما لم يدل على أن تركه عن عقيدة وجحود، كالذي يقال\nله: (إن لم تصل، وإلا؛ قتلناك)، فيأبى فيقتل؛ فهذا كافر مرتد - كما كنت نقلته في رسالتي \" حكم تارك الصلاة \" عن ابن القيم وشيخه ابن تيمية - وعلى مثله حمل ابن تيمية الآثار التي استفاضت عن الصحابة في كفر تارك الصلاة، وقوله ﷺ: \" ليس بين العبد وبين الكفر إلا ترك الصلاة \". انظر كلامهما في الرسالة المذكورة (ص ٣٨ - ٤٦) . ومع هذا رمانا المؤلف المذكور بالارجاء.. سامحه الله، وهدانا الله وإياه لما اختلف فيه من الحق؛ إنه يهدي من يشاء إلى صراط مستقيم.\nومجال مناقشته واسع جدًا فيما نبا قلمه عن الصواب، وما فيه من الأخطاء والتناقضات، وبخاصة في تأويله للأحاديث والنصوص وليّه إياها إلى ما يتفق مع ما ذهب إليه مع محاولته التشكيك في صحة الحديث المتفق على صحته؛ إذ شعر أن تأويله إياه غير مقنع - كما فعل بحديث الجهنميين الذين يخرجهم الله من النار بغير عمل عملوه -. بل وإعراضه أحيانًا عن ذكر ما هو عليه منها.\nأقول: هذا باب واسع جدًا يتطلب التفرغ له وقتًا مديدًا، مما لا أجده الآن.\nوالله المستعان.","vol":"14","page":949},{"text":"خامسًا وأخيرًا: تصحيح الشيخين الحلبيين للحديث في كتابيهما \" مختصر تفسير ابن كثير \": محمد علي الصابوني، ومحمد نسيب الرفاعي.\nأما الأول: فبإيراده إياه في \" مختصره \" (٣/ ٣٦١) محذوف السند - خلافًا لأصله - مجزوم النسبة إلى النبي ﷺ بقوله: \" عن أنس ... \"، مع تصريحه في المقدمة أنه لا يذكر فيه إلا ما صح من الحديث. وضغثًا على إبالة، يقول في التعليق عليه:\n\" أخرجه الإمام أحمد \".\nوهذا العزو موجود في أصله؛ فهو ينقله منه ويجعله في التعليق موهمًا القراء أنه من تخريجه! وليته على الأقل ذكر موضعه من \" مسند أحمد \" بالجزء والصفحة؛ إذن لأفاد شيئًا زائدًا على ما في الأصل. ولكن حتى هذا هو عاجز عنه فما عسى أن يقول القائل عن هذا المتشبع بما لم يعط!!\nوأما الشيخ الرفاعي - وقد توفي إلى رحمة الله ومغفرته -: فقد زاد على الأول بأنه رمز له بـ (صح) في فهرسه الذي وضعه لأحاديث مختصره مرتبًا إياه على ترتيب سور القرآن، ذكره تحت (٤٩ - سورة الحجرات) .\n<span data-type=\"title\" id=toc-6926>٦٩٠٧ </span>- (ليس بين العبد وبين الكفر - أو قال: الشرك - إلا أن يدع صلاة مكتوبة) .\nمنكر بهذا اللفظ.\nأخرجه ابن نصر في \" تعظيم قدر الصلاة \" (٢/ ٨٧٦/٨٩٠) من طريق عبد الرزاق قال: أخبرنا معمر عن عمر بن زيد قال: أخبرني أبو الزبير: أنه سمع جابر بن عبد الله ﵄ يقول: ... فذكره مرفوعًا.","vol":"14","page":950},{"text":"قلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير (عمر بن زيد) - وهو: الصنعاني -: لا يعرف، ذكره ابن أبي حاتم في \" الجرح \" (٦/ ١٠٩) برواية معمر عنه ولم يزد. وقد خالف عمر هذا ابن جريج وغيره، فرووه عن أبي الزبير بلفظ:\n\" ... ترك الصلاة \".\nأخرجه مسلم (١/ ٦٢)، وأبو عوانة (١/ ٦١)، وأبو داود (٤٦٧٨) وغيرهم ممن ذكرت في \" التعليق الرغيب \" (١/ ١٩٤) . وهو كذلك في \" مصنف عبد الرزاق \" (٣/ ١٢٤/ ٥٠٠٧)، إلا أنه قال: \" ... إلا أن يترك الصلاة \".\nوالمعنى واحد بخلاف حديث الترجمة؛ فلا أدري سبب اختلاف رواية \" المصنف \" عن رواية ابن نصر؛ مع أن هذه أصح عنه، ورواية \" المصنف \" هي من طريق إسحاق الدبري، وفيه كلام معروف. ومن المحتمل أنها في الأصل مثل\nرواية أبن نصر؛ لكن لما رآها بعض النساخ أو غيرهم مخالفة للرواية المحفوظة عند مسلم وغيره توهم أنه وهم من الناسخ وليس من الراوي المجهول (عمر بن زيد)، فصححه! وليس بجيد؛ فإن المنصوص في مثل هذه الحالة أن تُثبت الرواية؛ - كما جاءت في الأصل -، وينبه في الهامش على ما هو الصواب. والله أعلم.\nولم يتنبه المحقق الفاضل للفرق بين هذه الرواية المنكرة وبين الرواية الحفوظة في تعليقه على \" تعظيم الصلاة \"؛ فعلق عليها قائلًا: \" وهو مكرر الذي تقدم برقم (٨٨٦ - ٨٨٨) \".","vol":"14","page":951},{"text":"يشير إلى رواية مسلم المحفوظة!\n<span data-type=\"title\" id=toc-6927>٦٩٠٨ </span>- (يا آنس! إذا هممت بأمر؛ فاستخر ربك فيه سبع مرات، ثم انظر إلى الذي يسبق إلى قلبك؛ فإن الخيرفيه) .\nضعيف جدًا.\nأخرجه ابن السني في \" عمل اليوم والليلة \" (١٩٢/ ٥٩٢) قال: أخبرنا أبو العباس بن قتيبة العسقلاني: حدثنا عبيد الله بن الحميري: ثنا إبراهيم بن البراء بن النضر بن أنس بن مالك: ثنا أبي عن أبيه عن جده قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا، وكذا قال الحافظ في \"الفتح \" (١١/ ١٨٧)، وقال النووي في \" الأذكار \":\n\" إسناده غريب، فيه من لا أعرفهم \".\nكذا قال! وتعقبه الحافظ في \" نتائج الأفكار \" بقوله - كما في \" شرح ابن علان \" (٣/ ٢٥٧)؛ فقال بعد أن ساق إسناده المذكور إلا أنه وقع فيه (عبد الله ابن المؤمل الحميري) -:\n\" فأما أبو العباس؛ فاسمه: محمد بن الحسن - هو: ابن أخي بكار بن قتيبة قاضي مصر، وكان -: ثقة، أكثر عنه ابن حبان في \" صحيحه \".\nوأما النضر: فأخرج له الشيخان.\nوأما (الحميري): فلم أقف له على ترجمته؛ قال شيخنا - يعني: الحافظ الزين العراقي - في \" شرح الترمذي \" متعقبًا على قول النووي:","vol":"14","page":952},{"text":"\" هم معروفون، لكن فيهم راو معروف بالضعف الشديد، وهو (إبراهيم بن البراء)؛ فقد ذكره العقيلي في \" الضعفاء \"، وابن حبان، وغيرهم، وقالوا: إنه كان يحدث بالأباطيل عن الثقات، زاد ابن حبان: لا يحل ذكره الا على سبيل القدح فيه. قال شيخنا: فعلى هذا فالحديث ساقط، والثابت عن رسول الله ﷺ: كان إذا دعا؛ دعا ثلاثًا. قلت: أخرجه البخاري من حديث أنس \".\nقلت: هنا أمور لا بد من بيانها؛ ما كان منها علينا أو على غيرنا، وكل ذلك لصالحنا وصالح قرائنا:\nالأول: قوله (إبراهيم بن البراء) .. هو الصواب، وقع في (الشرح \" المذكور: (إبراهيم عن البراء)، وهو خطأ مطبعي، ووقع في \" ابن السني \" (ابراهيم بن العلاء عن النضر \". وكذلك وقع في الطبعة الهندية الأخرى (١٦١/ ٥٩٨) . وكل ذلك خطأ.\nالثاني: قوله في الإسناد: (عبيد الله بن الحميري) . وعلى هامش \" العمل \":\n(عبيد الله بن المؤمل الحميري) . ولم يبين المعلق، هل يعني أنه نسخة، أو أنه ذكره احتمالًا؛ وهو قريب مما وقع في \" الشرح \": \" عبد الله بن المؤمل الحميري \".\nولم يتبين لي الراجح من ذلك؛ لأني لم أجد له ذكرًا على أي وجه من الوجوه المختلفة فيما عندي من كتب الرجال، وهو ما يشعر به قول الحافظ المذكور؛ فلا أدري هل عناه شيخه العراقي بقوله: \" هم معروفون، لكن ... \" الخ، أم شغله عنه ترجمته لإبراهيم بن البراء؟\nوبالجمله؛ فلهذا الإسناد علتان: إبراهيم هذا والحميري.\nالثالث: قول الحافظ في (أبي العباس بن قتيبة):","vol":"14","page":953},{"text":"\" أكثر عنه ابن حبان في \" صحيحه \"!\nفإني أظنه وهمًا؛ فإنه لم يذكر في (فهرس شيوخ ابن حبان) في \" الصحيح/ بترتيب الإحسان \" وضع مؤسسة الرسالة، مع بحثي الخاص عنه، نعم؛ قد أكثر عنه حقًا في كتابه \" الثقات \"، وقد أشار محققه - جزاه الله خيرًا - إلى مواضعه منه بالأرقام؛ فقاربت ثمانين موضعًا، فمن شاء؛ تتبعها. فكأنه لذلك لما ذكر السمعاني الرواة عنه في نسبة (العسقلاني)؛ ذكر فيهم (ابن حبان) هكذا مطلقًا؛ لم يقيده بـ \" في (صحيحه) \". وله ترجمة في \" تاريخ دمشق \"، وفي \" تاريخ الإسلام \" للذهبي (٢٣/ ٢٨٦) وقال:\n\" وكان ثقة مشهورًا، أكثر عنه ابن المقرئ والرحالون؛ لحفظه وثقته \".\nالرابع: قوله: \" أخرجه البخاري من حديث أنس \".\nفهو وهم أيضًا أو تسامح؛ فإنما رواه البخاري عنه بلفظ:\n\" كان إذا سلّم؛ سلّم ثلاثًا، وإذا تكلم بكلمة؛ أعادها ثلاثًا \".\nوهو مخرج في \" الصحيحة \" (٣٤٧٣) . وانظو فيه الحديث الذي قبله؛ فإنه من حديث ابن مسعود، وهو الذي ثبته الحافظ العراقي، ولم يروه البخاري، ولما ذكره الغزالي في \" الإحياء \"؛ قال العراقي في تخريجه إياه (١/ ٣٠٧):\n\" رواه مسلم، وأصله متفق عليه \".\n(تنبيه): كنت خرجت حديث الترجمة قديمًا في التعليق على \" الكلم الطيب \" لابن تيمية، وقعت فيه بعض الأخطاء بسبب التحريف الذي وقع في إسناده في \" عمل اليوم والليلة \" - كما تقدم بيانه -، وقد لفت نظري إلى ذلك","vol":"14","page":954},{"text":"بعض إخواننا من طلاب العلم، جزاه الله خيرًا؛ فبادرت إلى تحرير القول فيه هنا. والله الموفق لا رب سواه.\n<span data-type=\"title\" id=toc-6928>٦٩٠٩ </span>- (﴿حق تقاته﴾: أن يطاع؛ فلا يعصى، وأن يذكر؛ فلا ينسى، وأن يشكر؛ فلا يكفر) .\nمنكر مرفوعًا.\nأخرجه أبو نعيم في \"حلية الأولياء \" (٧/ ٢٣٨ - ٢٣٩) من طريق محمد بن طلحة عن زبيد عن مرة عن عبد الله قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ (محمد بن طلحة) - وهو: ابن مصرف اليامي -:\nمختلف فيه مع كونه من رجال الشيخين، وقال الحافظ في \" التقريب \":\n\" صدوق له أوهام \".\nقلت: فمثله يكون حديثه مقبولًا؛ إلا عند مخالفته لمن هو أوثق منه؛ فكيف إذا خالفه جماعة من الثقات؛ منهم - مثلًا - مسعر عند أبي نعيم أيضًا من طريق الطبراني، وهذا في \" المعجم الكبير \" (٩/ ٩٣/ ٨٥٠١)، وقال أبو نعيم: \"رواه الناس عن زبيد موقوفًا، ورفعه (١) أبو النضر عن محمد بن طلحة عن\nزبيد \". ثم ساقه مرفوعًا - كما تقدم -.\nوكذلك رواه موقوفًا عن مسعر جماعة آخرون؛ مثل: ابن جرير في \" التفسير \" (٤/ ١٩)، وا لحاكم (٢/ ٢٩٤)، وقال:\n_________\n(١) الأصل: (ورواه)، والتصويب من \" تخريج الكشاف \" (٢٩/ ٢٤٤) .","vol":"14","page":955},{"text":"\" صحيح على شرط الشيخين \". ووافقه الذهبي. وهو كما قالا.\nلكن أورده ابن كثير في \" التفسير \" (٢/ ٣٨٧) مرفوعًا من رواية ابن مردويه من حديث يونس بن عبد الأعلى عن ابن وهب عن سفيان الثوري عن زبيد عن مرة عن عبد الله قال: قال رسول الله ﷺ: ... (فذكره) .\nوكذا رواه الحاكم في \" مستدركه \" من حديث مسعر عن زبيد عن مرة عن ابن مسعود مرفوعًا ... فذكره، ثم قال:\n\" صحيح على شرط الشيخين، ولم يخرجاه \". كذا قال! والأظهر أنه موقوف. والله أعلم \".\nقلت: ما استظهره هو الصواب يقينًا. لكن قوله في رواية الحاكم: \" مرفوعًا \" وهم مخالف لما في مطبوعة \" المستدرك \" - كما تقدم -؛ فلا أدري الوهم من ابن كثير؟ أم كذلك وقع في نسخته من \" المستدرك \"! والله أعلم.\nوأما رواية يونس بن عبد الأعلى فلم أقف على إسناده إلى (يونس)، فإن سلم من علة ظاهرة ممن دون (يونس)؛ فلن يسلم من الشذوذ، فقد رواه عبد الرزاق في \" تفسيره \" (١/ ١/ ١٢٩)، وابن جرير من طريقه وطريق عبد الرحمن، والطبراني أيضًا (٨٥٠٢) من طريق الفريابي؛ ثلاثتهم عن الثوري به موقوفًا.\nوتابعه شعبة عن زبيد به. أخرجه ابن جرير، وكذا ابن المبارك في \" الزهد \" (٨/ ٢٢) .\nثم رواه ابن جرير الطبري عن ليث، وجرير، والمسعودي، ومنصور؛ أربعتهم عن زبيد به موقوفًا.","vol":"14","page":956},{"text":"قلت: فاتفاق هؤلاء السبعة على مخالفة محمد بن طلحة وغيره ممز، يكون رفعه يدل دلالة قاطعة على خطأ رفعه. والله ولي التوفيق.\nوقد روي الحديث مرفوعًا من طريق آخر: عن بكر بن سهل: ثنا عبد الغني ابن سعيد عن موسى بن عبد الرحمن عن ابن جريج عن عطاء عن ابن عباس ومقاتل عن الضحاك عن ابن عباس ﵄:\n﴿يا أيها الذين آمنوا اتقوا الله حق تقاته﴾ قالوا: يا رسول الله! وما ﴿حق تقاته﴾؟ قال: \" أن يذكر؛ فلا ينسى، وأن يطاع؛ فلا يعصى \".\nقالوا: يا رسول الله! ومن يقوى على هذا؟ فأنزل الله ﷿: ﴿فاتقوا الله ما استطعتم﴾ .\nأخرجه البيهقي في \" الزهد \" (٣٢٨/ ٨٧٨) .\nقلت: وهذا إسناد واه بكر بن سهل: قال النسائي:\n\" ضعيف \".\nوعبد الغني بن سعيد - وهو: الثقفي -: قال الذهبي في \" الميزان \":\n\" ضعفه ابن يونس \".\nوأما ابن حبان؛ فذكره في \" الثقات \" (٨/ ٤٢٤) من رواية بكر بن سهل هذا عنه لا غير! وكأنه لذلك تعقبه الحافظ في \" اللسان \" بقوله (٤/ ٤٥):\n\" قلت: ابن يونس أعلم به، وقد ذكره في \" تاريخه \" أنه توفي سنة تسع وعشرين ومئتين \".","vol":"14","page":957},{"text":"وقد عزاه الزيلعي في \" تخريج أحاديث الكشاف \" (٩٣) لـ \"زهد البيهقي \"، وسكت عنه، وأما الحافظ فعزاه في تخريجه إياه (٢٩/ ٢٤٤) لـ \" شعب البيهقي \" وقال: \" لكنه من نسخة عبد الغني الثقفي عن موسى بن عبد الرحمن الصنعاني، وهي ساقطة \".\nوهذه فائدة لم يذكرها في \" اللسان \"؛ فلتحفظ.\n<span data-type=\"title\" id=toc-6929>٦٩١٠ </span>- (من صام يومًا في سبيل الله؛ بعد الله وجهه عن النار مئة عام، ركض الفرس الجواد المضمر) .\nمنكر بهذا التمام.\nأخرجه عبد الرزاق في \" المصنف \" (٥/ ١ ٠ ٣/ ٩٦٨٣)، ومن طريقه الطبراني في\" المعجم الكبير \" (٨/ ٢٣٣/ ٧٨٠٦)، وعنه الشجري في \" الأمالي \" (١/ ٢٨٤) عن الحسن بن مهران عن المطرح عن عبيد الله بن زحر عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالعلل، من دون القاسم - وهو ابن عبد الرحمن صاحب أبي أمامة - إلى المطرح - وهو: ابن يزيد - ثلاثتهم ضعفاء، وبهذا الأخير منهم أعله الهيثمي؛ فقال في \" المجمع \" (٣/ ١٩٤):\n\" رواه الطبراني في \" الكبير \"، وفيه (مطرح)، وهو ضعيف \".\nوأما الحسن بن مهران فلم أعرفه في هذه الطبقة. ومن تخاليط الشيخ الأعظمي قوله في \" التعليق \" على \" المصنف \":","vol":"14","page":958},{"text":"\" ذكر ابن أبي جاتم (الحسن بن مهران الكرماني) وقال: روى عنه محمد بن سلام \".\nقلت: وأنا أظن أنه ليس به؛ فقد قال ابن أبي حاتم (١/ ٢/ ٣٧/ ١٥٩) في تمام ترجمته:\n\" روى عن فرقد صاحب النبي ﷺ \".\nوكذا في \" ثقات ابن حبان \" (٤/ ١٢٤)، و\" تاريخ البخاري \" (١/ ٢/٣٠٦/ ٢٥٦٨)، وعبارته:\n\" سمع فرقدًا صاحب النبي ﷺ، سمع منه محمد بن سلام \".\nفهو على هذا تابعي من طبقة (القاسم بن عبد الرحمن)، وفيها أورده ابن حبان؛ فما أظنه الراوي عن (المطرح) الذي ذكره الحافظ في الطبقة السادسة، وهم الذين لم يثبت لهم السماع من الصحابة. والله أعلم.\nوهنا يرد إشكال. وهو كيف يصح سماع (محمد بن سلام) من فرقد الصحابي وهو مات سنة (٢٢٥) - كما في \" الثقات \" -، أو (٢٢٧) -؛ كما في \" التهذيب \" - فلعله (محمد بن سلام) آخر غير البيكندي، وفي طبقته (محمد ابن سلام الخزاعي)، وهو مجهول؛ - كما قال أبو حاتم وغيره -، روى عن أبيه عن أبي هريرة حديثًا مضى برقم (٥٣٧٠) .\nوعلى كل الأحوال فلا ذنب في من دون (علي بن يزيد) -، وهو الألهاني -؛ لأنهم قد توبعوا؛ فقد أخرجه الطبراني أيضًا (٨/ ٢٧٤/ ٢ ٠ ٧٩)، وعنه الشجري أيضًا (٢/ ٣٦) بسند صحيح عن أبي عبد الملك عن القاسم به.","vol":"14","page":959},{"text":"وأبو عبد الملك هو: علي بن يزيد الألهاني؛ فهو العلة.\nوقد رواه معان بن رفاعة عنه به؛ دون قوله: \" ركضا الفرس الجواد المضمر \".\nأخرجه الطبراني أيضًا (٨/ ٢٦٠/ ٧٨٧٢)، وعنه الشجري (٢/ ٣٩) .\nومعان هذا: ليّن الحديث - كما في \" التقريب \" -، وهذا هو المحفوظ عن القاسم، لكن عن عقبة بن عامر مرفوعًا به؛ دون الزيادة.\nأخرجه جماعة من رواية يحيى بن الحارث عن القاسم به.\nوقد خرجته في \" الصحيحة \" (٢٥٦٥) .\nوحديث الترجمة رواه الوليد بن جميل عن القاسم أبي عبد الرحمن عن أبي أمامة الباهلي مرفوعًا بلفظ:\n\" ... جعل الله بينه وبين النار خندقًا؛ كما بين السماء والأرض \".\nأخرجه الترمذي (١٦٢٤)، والطبراني (٨/ ١٨٠ - ١٨١/ ٧٩٢١)، وقال الترمذي:\n\" حديث غريب من حديث أبي أمامة. \".\nقلت: وإسناده حسن؛ للخلاف المعروف في (القاسم) هذا، ومثله (الوليد ابن جميل)، وفي \" التقريب \":\n\" صدوق يخطئ \".\nوله شاهد من حديث أبي الدرداء مرفوعًا بهذا اللفظ.","vol":"14","page":960},{"text":"أخرجه الطبراني في \" المعجم الأوسط \"و\" المعجم الصغير \" بإسناد حسنه المنذري، - وتبعه الهيثمي - وهو من تساهله؛ لأن فيه (شهر بن حوشب) - كما بينته في \" الصحيحة \" (٥٦٣) تحت حديث الوليد بن جميل المتقدم - وانظر \" الروض النضير \" (٩٤٢) .\nوله شاهد آخر من حديث جابر حسن في الشواهد مخرج في \" الصحيحة \" أيضًا.\nوبالجملة؛ فحديث الترجمة ضعيف بزيادة جملة: (الركض)؛ لفقدان الشاهد المعتبر، وحسن بدونها؛ لرواية يحيى بن الحارث عن القاسم.\nوهو حسن صحيح بلفظ: (الخندق)؛ لرواية الوليد بن جميل، وشاهده من حديث أبي الدرداء، وحديث جابر.\n(تنبيه): من جهل المعلقين الثلاثة على \" الترغيب \" (٢/ ١٥) أنهم ضعفوا حديث الترمذي وأعلوه بتضعيف الهيثمي لرواية الطبراني بقوله:\n\" وفيه مطرح بن يزيد وهو ضعيف \"، وهو ليس في رواية الترمذي - كما رأيت -.\nوكذلك من جهلهم تقليدهم للمنذري والهيثمي في تحسين إسناد حديث أبي الدرداء؛ لضعف شهر بن حوشب. لذلك كان عليهم - لو كانوا يعلمون - أن يقولوا - كما فعلوا في غيره -: (حسن لغيره) . ولكنهم في الحقيقة فوضويون لجهلهم؛ فتارة يطلقون التحسين، وهو حسن لغيره، وتارة يقولون هذا، وهو حسن لذاته! خبط عشواء.","vol":"14","page":961},{"text":"<span data-type=\"title\" id=toc-6930>٦٩١١ </span>- (لو يعلم المار بين يدي المصلي ماذا عليه؛ كان لأن يقوم أربعين خريفًا خيرله من أن يقوم بين يديه) .\nشاذ بلفظ: \" خريف \".\nأخرجه البزار: حدثنا أحمد بن عبدة الضبي: حدثنا سفيان عن سالم أبي النضر عن بسر بن سعيد قال:\nأرسلني أبو جُهيم إلى زيد بن خالد أسأله عن المار بين يدي المصلي؟ فقال:\nسمعت رسول الله ﷺ يقول: ... فذكره (١) .\nقلت: وهذا إسناد صحيح، رجاله رجال الشيخين؛ غير أحمد بن عبدة الضبي، وهو ثقة، إلا أنه قد خولف في متنه وإسناده.\nأما المتن: فقال أحمد (٤/ ١١٦ -١١٧): ثنا سفيان به مختصرًا بلفظ:\n\" لأن يقوم أربعين - لا أدري من يوم، أو شهر، أو سنة - خير له من أن يمر بين يديه \".\nفلم يذكر فيه: \" خريفًا \"، وهذا هو المحفوظ عن سفيان وغيره عن سالم - كما يأتي -.\nوهكذا أخرجه ابن ماجه (٩٤٤)، وأبو عوانة (٢/ ٤٩)، والطحاوي في \" مشكل الآثار \" (١/١٨)، والسراج في \" مسنده \" (ق ٤٢/ ١)، والطبراني في \" المعجم الكبير \" (٥/ ٢٨٤/ ٥٢٣٦) من طرق عز/ سفيان بن عيينة به سندًا؛ دون لفظ: \" خريفًا \".\n_________\n(١) نقلته من \" بيان الوهم والإيهام \" لابن القطان الفاسي (٢/ ١٠٧)، وهو من شرط \" كشف الأستار \"، ولم يورده، بينما ذكره في \" المجمع \" (٢/ ٦١)، وقال: \" ... ورجاله رجال \" الصحيح \"، وقد رواه ابن ماجه غير قوله: \" خريفًا \".","vol":"14","page":962},{"text":"وخالفهم في الإسناد، ووافقهم في اللفظ علي بن خشرم؛ فقال: ثنا ابن عيينة عن سالم أبي النضرعن بسر بن سعيد قال: أرسلني زيد بن خالد إلى أبي جهيم أسأله عن المار بين يدي المصلي ماذا عليه؟ قال: ... فذكره؛ لكنه لم يصرح برفعه.\nأخرجه ابن خزيمة في \" صحيحه \" (٢/ ١٤/ ٨١٣) .\nقلت: وقد توبع ابن عيينة على هذا إسنادًا ومتنًا من مالك وسفيان الثوري في \" الصحيحين \" وغيرهما، وهو مخرج عندي في \" صحيح أبي داود \" (٦٩٨) .\nوتابعهما الضحاك بن عثمان عن أبي النضر إسنادًا ومتنًا. أخرجه السراج أيضًا.\nقلت: فاتفاق هؤلاء الثقات الثلاثة على مخالفة حديث سفيان بن عيينة في إسناده ومتنه مما يلقي في النفس أنه من أوهام سفيان في إسناده، ولذلك؛ جزم\nالحافظ بأنه مقلوب في ترجمة (أبي الجهيم) من \" الإصابة \"، وفي زيادته لفظة:\n\" خريفًا \" في نقدي، لا سيما وأنها لم ترد في رواية الجماعة عنه - كما تقدم -، فالأخذ بها أولى من الرواية الشاذة؛ لموافقتها لوواية مالك ومن معه الذين أجمعوا على رواية الشك: \" لا أدري ... \" إلخ.\nويبدو لي - والله أعلم - من هذا التتبع لرواية سفيان أنه كان يضطرب في رواية الحديث سندًا ومتنًا؛ فتارة يرويه موافقًا لرواية الثقات سندًا، مخالفًا لهم متنًا.\nوتارة يوافقهم في المتن أيضًا، وتارة يختصره، وتارة يتمه. وهذا كله يدل الباحث على أنه لم يحفظه ولم يضبطه جيدًا؛ فيؤخذ منها ما وافق الثقات، ويترك ما خالفهم ولذلك؛ فإني أقول:","vol":"14","page":963},{"text":"لم يحسن الحافظ عبد الحق الإشبيلي بإيراده هذه الزيادة الشاذة في كتابه \" الأحكام الصغرى \" (١/ ٢١٦)؛ التي قال في المقدمة عن أحاديثها (١/ ٧١):\n\" وتخيرتها صحيحة الإسناد \".\nفالظاهر أنه لم يتيسر له دراسة طرق الحديث واختلاف الرواة في متنه حتى يتمكن من الحكم على شذوذها مع صحة إسنادها ظاهرًا.\nولذلك فقد تكلف ابن القطان الفاسي في تبرئة ابن عيينة من تخطئته في إسناده المقلوب، والجزم بـ (أربعين خريفًا)، في كتابه السابق الذكر \" البيان \"، بما يشعرأنه هو أيضًا لم يقف على اضطراب ابن عيينة في إسناده ومتنه - كما سبق ايضاحه -؛ ولذلك استبعده الحافظ في \" الفتح \" (١/ ٥٨٥)، فمن شاء الوقوف على كلامهما؛ فليرجع إلى كتابيهما.\n(تنبيهان):\nالأول: ذكر الغزالي في \" الإحياء \" (١/ ١٨٣) الحديث نحوه بلفظ:\n\" أربعين سنة \"؛ فقال الحافظ العراقي في تخريجه:\n\" رواه هكذا أبو العباس محمد بن يحيى السراج في \" مسنده\"، من حديث زيد بن خالد بإسناد صحيح \".\nكذا قال! ولم أره في الأجزاء المصورة التي عندي، وقد سبق نقلي عنه آنفًا رواية أخرى غير هذه، فإذا ثبت العزو إليه؛ فغالب الظن أنه من رواية ابن عيينة الشاذة، وقد جزم الحافظ المزي في \" التحفة \" (٣/ ٢٣١) بأنها وهم.\nوالآخر: نحوه في الوهم ما صنعه المنذري في \" الترغيب والترهيب \" (١/","vol":"14","page":964},{"text":"١٩٣/ ١)؛ فإنه ذكر حديث أبي الجهيم بلفظ الشيخين، ثم قال:\n\" رواه البزار ولفظه....\".\nثم ساق حديث الترجمة؛ فأوهم بهذا العطف أن الحديث عن أبي الجهيم أيضًا، وإنما هو عن زيد بن خالد الشاذ إسنادًا ولفظًا، وقد خفي هذا على الجهلة الثلاثة المعلقين على كتاب \" الترغيب \" (١/ ٤٢٩)، فصدروا تخريجهم لحديث\nأبي الجهيم بقولهم في التعليق: \" صحيح، رواه البخاري ... \"، فذكر مصادر الحديث التي في \" الترغيب \" - وهي الكتب الستة مقرونة بأرقامها -، وزادوا:\n\" والبزار؛ كما في مجمع الزوائد (٢/ ٦١) \"!\nفما أتفهها من زيادة على تلك الكتب الستة، وبخاصة أنها مخالفة لها - كما تقدم بيانه -. ونقلوا تفاهتهم هذه إلى كتابهم الذي بلغ بهم الجهل أن سموه:\n\" تهذيب الترغيب والترهيب من الأحاديث الصحاح \"! وإنما يعنون الضعاف!!\nفذكروا فيه تخريجهم المذكور بالزيادة (١١٣)، مع منافاتها للحديث الصحيح سندًا ومتنًا! فما أجهلهم وما أجرأهم؟! ومن ذلك أنه لا فائدة مطلقًا من ذكر هذه الزيادة في \" تهذيبهم \" حتى ولو فرض آن رواية البزار مطابقة لرواية الستة سندًا ومتنًا؛ لأنها مذكورة في \" الترغيب \" - كما سبق -، وهو مرجع أقدم يقرون من \" المجمع \"؛ فالحقيقة التي يجب أني تقال: (إن جهلهم له قرون) !!\n<span data-type=\"title\" id=toc-6931>٦٩١٢ </span>- (ما عبد الله تعالى بشيء أفضل من فقه في دين) (*) .\nضعيف.\nأخرجه ابن أبي عمر في \" مسنده\": حدثنا يوسف بن خالد عن\n_________\n(*) وانظر \" الضعيفة \" (٤٤٦١)؛ ففي كل فوائد زوائد على الآخر. (الناشر) .","vol":"14","page":965},{"text":"مسلمة القعنبي عن نافع عن ابن عمررضي الله عنهما مرفوعًا. ذكره الحافظ في \" المطالب العالية المسندة \" (ق ١١/ ٢) .\nقلت: وهذا إسناد ضعيف جدًا، رجاله ثقات؛ غير يوسف بن خالد - وهو: السمتي -: قال الحافظ في \" التقريب \":\n\" تركوه، وكذبه ابن معين \".\nوقد وجدت له متابعًا: يرويه محمد بن صالح الأشج: ثنا عيسى بن زياد الدورقي: ثنا مسلمة القعنبي به.\nأخرجه البيهقي في \" الشعب \" (٢/ ٢٦٦/ ١٧١ ١) وقال:\n\" تفرد به عيسى بن زياد بهذا الإسناد. وروي من وجه آخر ضعيف، والمحفوظ بهذا اللفظ من قول أبي هريرة \".\nقلت: وعيسى بن زياد الدورقي: لم أعرفه، ويحتمل أنه: (عيسى بن زياد بن إبراهيم الرازي)؛ فإنه من هذه الطبقة، فإن يكن هو؛ فقد ترجمه ابن أبي حاتم بروايته عن جمع، وقال (٣/ ١/ ٢٧٦):\n\" سمع منه أبي بالري، وسألته عنه؛ فقال: هو صدوق \".\nومحمد بن صالح الأشج: ذكره ابن حبان في \" الثقات \"، وقال (٩/ ١٤٨):\n\" حدثنا عنه أحمد بن سعيد وغيره، كان يخطئ \".\nوأما الوجه الآخر الذي أشار إليه البيهقي فأخرجه هو برقم (١٧١٢، ١٧١٣)، والدارقطني (٣/ ٧٩/ ٢٩٤)، والطبراني في \" المعجم الأوسط \" (٦/ ١٩٤/","vol":"14","page":966},{"text":"٦١٦٦)، وأبو نعيم في \" الحلية \" (٢/١٩٢) من طريق يزيد بن عياض عن صفوان بن سليم عن سليمان بن يسارعن أبي هريرة مرفوعًا به، وزاد:\n\" ولفقيه واحد، أشد على الشيطان من ألف عابد، ولكل شيء عماد، وعماد هذا الدين الفقه \". فقال أبو هريرة:\nلأن أجلس ساعة فأفقه، أحب إلي من أن أحيي ليلة إلى الغداة. لفظ الدارقطني. ولفظ البيهقي: \" الصباح \". وقال:\n\" يزيد بن عياض: ضعيف الحديث \".\nكذا قال! وهو أسوأ من ذلك؛ فقد قال الحافظ في \" التقريب \":\n\" كذبه مالك وغيره \". وقال الهيثمي في \"المجمع \" (١/ ١٢١):\n\"رواه الطبراني في \" الأوسط \"، وفيه يزيد بن عياض، وهو كذاب \".\nوفقرة الفقيه الواحد رواه متهم آخر، وهو: روح بن جناح عن مجاهد عن ابن عباس مرفوعًا.\nأخرجه الترمذي (٢٦٨٣)، وابن ماجه (٢٢٢)، وابن حبان في \" الضعفاء\" (١/ ٣٠٠)، والبيهقي أيضًا وقال:\n\" تفرد به روخ بن جناح \".\nقلت: وفي ترجمته ذكره ابن حبان وقال:\n\" منكر الحديث، يروي عن الثقات ما إذا سمعها الإنسان الذي ليس بالمتبحر في صناعة الحديث؛ شهد لها بالوضع \".","vol":"14","page":967},{"text":"واستغرب الترمذي الحديث، وذكر أنه تفرد به (روح) (*) .\nوان من غرائب المنذري أنه مع ذكره في \" الترغيب \" (١/ ٦١/ ٣٢) التفرد؛ صدره بقوله: \" وعن ابن عباس ... \"!\n<span data-type=\"title\" id=toc-6932>٦٩١٣ </span>- (ما زال جبريل يوصيني بالسواك؛ حتى خفت على أضراسي) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٣/ ٢٥١/ ٥١٠) من طريق محمد بن حميد: ثنا أبو تميلة: ثنا عبد المؤمن بن خالد عن ابن بريدة عن أبيه عن أم سلمة قالت: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ غير (محمد بن حميد) - وهو: الرازي -:\nقال الحافظ في \" التقريب \":\n\" حافظ ضعيف، وكان ابن معين حسن الرأي فيه \".\nقلت: لكنه قد توبع، إلا أنه خولف في اسم شيخ (أبي تميلة)؛ فقال أحمد ابن عمر القاضي: ثنا أبو تميلة: ثنا خالد بن عبيد: حدثني عبد الله بن بريدة به.\nأخرجه البيهقي في \" السنن \" (٧/ ٤١)، وقال:\n\" وكذا رواه غيره عن أبي تميلة يحيى بن واضح، قال البخاري ﵀: هذا حديث حسن \"!\nكذا قال! ولا أدري وجهه؛ فإن (خالد بن عبيد): ضعيف اتفاقًا، بل قال فيه البخاري:\n_________\n(*) انظر \" تمام المنة \" (ص ١١٥)، و\" تخريج المشكاة \" (رقم ٢١٧) . (الناشر) .","vol":"14","page":968},{"text":"\"فيه نظر\".\nوهذا منه تضعيف شديد؛ ولهذا قال ابن حبان والحاكم:\n\" حدث عن أنس بأحاديث موضوعة \". ولهذا قال الحافظ في \" التقريب \":\n\" متروك الحديث مع جلالته \".\nوأحمد بن عمر القاضي - هو: ابن سريج -: إمام فقيه، ترجمه الحافظ الذهبي في كتبه، منها \" تذكرة الحفاظ \"؛ فروايته أصح من رواية محمد بن حميد الرازي الذي قلب اسم شيخ (أبي تميلة) إلى: (عبد المؤمن بن خالد) الصدوق، ويؤيدها متابعة غيره إياه - كما تقدم عن البيهقي -. وكأنه لذلك سكت الحافظ في \" التلخيص \" (١/ ٦٧) فلم يحسنه، وقد عزاه للطبراني والبيهقي.\nوقد (لخبط) هنا المغلق على \" البدر المنير في تخريج أحاديث الشرح الكبير \" لابن الملقن (١٤١/٣) (لخبطةً) عجيبة؛ مما أشعرني أنه حديث عهد بهذه الصنعة! ذلك أنه من جهة كان موفقًا في استبعاده تحسين البخاري للحديث، وفيه (خالد ابن عبيد) الذي ضعفه البخاري جدًا. لكنه من جهة أخرى رجع ليحمل قول البيهقي المتقدم: \" وكذا رواه غيره \" على رواية (محمد بن حميد) التي لم يسبق لها ذكرفي كلام البيهقي! ثم قال:\n\" فصار الحديث بذلك حسنًا؛ كما قال البخاري \"!\nوأما المعلقون الثلاثة فلا غرابة في تحسينهم إياه؛ لأنهم لا يحسنون إلا التقليد، وبخاصة إذا كان الإمام البخاري مقلدهم!\n(تنبيه): حديث الترجمة مما فات على الهيثمي؛ فلم يورده في \" المجمع \" من","vol":"14","page":969},{"text":"(كتاب الطهارة) (١/؛ ٢٢ - ٢٢١)، ولا في (كتاب الصلاة) (٢/ ٩٦ - ١٠٠) !\nثم إن المحفوظ في وصية جبريل ﵇ إنما هو الجار - كما في \" الصحيحين \" وغيرهما -.\n<span data-type=\"title\" id=toc-6933>٦٩١٤ </span>- (يُوشِكُ أَنْ تَخْرُجَ نَارٌ مِنْ (حُبْسِ سَيَلٍ) تَسِيرُ سَيْرَ بَطِيئَةِ الْإِبِلِ تَسِيرُ النَّهَارَ وَتُقِيمُ اللَّيْلَ تَغْدُو وَتَرُوحُ يُقَالُ غَدَتْ النَّارُ أَيُّهَا النَّاسُ! فَاغْدُوا قَالَتْ النَّارُ أَيُّهَا النَّاسُ! فَقِيلُوا رَاحَتْ النَّارُ أَيُّهَا النَّاسُ! فَرُوحُوا مَنْ أَدْرَكَتْهُ أَكَلَتْهُ) .\nضعيف ومرسل.\nأخرجه أحمد (٣/ ٤٤٣)، وأبو يعلى (٢/ ٢٣٣/٩٣٤)، وعنه ابن حبان (١٨٩٢ - الموارد)، وابن أبي عاصم في \"الآحاد \" (٣/٩٦ - ٩٧)، ومن طريقه أبو نعيم في \" المعرفة \" (٣/ ٩٠ - ٩١)، والحاكم (٤/\n٤٤٢ -٤٤٣) من طريق عثمان بن عمر: حدثنا عبد الحميد بن جعفر عن أبي جعفر محمد بن علي بن الحسين ﵁ عن رافع بن بشر عن أبيه قال: قال رسول الله ﷺ: ... فذكره.\nوخالفه أبو عاصم (الضحاك بن مخلد)؛ فقال: ثنا عبد الحميد بن جعفر:\nثنا عيسى بن علي الأنصاري عن رافع بن بشير السلمي به.\nأخرجه الطبراني في \" المعجم الكبير \" (٢/ ٣٠/ ٢٢٩ ١) .\nقلت: وعثمان بن عمر، وأبو عاصم الضحاك: كلاهما ثقة من رجال الشيخين؛ فيمكن أن يكون الخلاف من شيخهما (عبد الحميد بن جعفر)، فقد","vol":"14","page":970},{"text":"ذكروا أن له بعض الأوهام - مع كونه من رجال مسلم -، فإن كان قد حفظ؛ فإن مدار الوجهين على (رافع بن بشر)، وهو غير معروف، ولم يوثقه غير ابن حبان (٤/ ٢٣٦ و٦/ ٣٠٤)؛ وجعلهما راويين بسبب الاختلاف المذكور، وتبعه الحافظ في \" التعجيل \" (ص ١٢٣/ ٣٠٠)، خلافًا للبخاري وابن أبي حاتم؛ فلم\nيذكراه إلا برواية الوجه الآخر: عيسى بن علي عنه. وانظر تعليق المحقق على \" تاريخ البخاري \"؛ ففيه إشارة أن الشيخين رجحا هذه الرواية على رواية عثمان ابن عمر، حيث لم يتعرضا لروايته بسنده عن أبي جعفر بذكر. أو أنهم لم يعرفاها؛ ولذلك لما ذكره الحاكم في الموضع المشار إليه آنفًا شاهدًا لحديث أبي ذر قبله بلفظ آخر؛ تعقبه الذهبي بقوله:\n\" قلت: رافع مجهول \".\nوأما قول الأخ الداراني في تعليقه على \" مسند أبي يعلى \" (٢/ ٢٣٤) وعلى \" الموارد \" (٦/ ١٤٨):\n\" وصححه الحاكم (٤/ ٤٤٢ - ٤٤٣) \".\nفهو من تخليطاته الكثيرة، أو من سوء فهمه واستلزامه من ذكره إياه شاهدًا أنه تصحيح منه له! وأحلاهما مر - كما لا يخفى على العالم بأصول علم الحديث وقواعده -. وأما قوله في \" الموارد \":\n\" إسناده جيد \"!\nفهو على قاعدته التي زعمها من الاعتماد على توثيق ابن حبان للمجهولين؛ خلافًا للحفاظ الذين بينوا مخالفته لعلم المصطلح، وصرح هو في عشرات [من] \" ثقاته \" بأنه لا يعرفهم ولا يحتج بهم! كما بينت ذلك في غيرما موضع،","vol":"14","page":971},{"text":"وتفصيل ذلك مع ضرب الأمثلة التي لا يسع الواقف على بعضها - بل جلها - إلا على القطع بصواب ما بينوا، وجعل مخالفهم الذي يريد أن يطير ولما يريش!! في مقدمة كتابي \" تيسير انتفاع الخلان بثقات ابن حبان \" ترتيبًا وتحقيقًا وتعليقًا.\nوإن مما يبطل تجويده لإسناده كتمانه لإعلال ابن حبان إياه بالإرسال؛ فإن من عادته أنه يترجم للصحابي الذي يذكرأبو يعلى تحت اسمه ما له من الحديث. أما هنا فلم يترجم له بشيء يدل على كونه من الصحابة؛ مقلدًا في ذلك الذين ذكروه فيهم (١)، وما زادوا في ترجمته على أن ساقوا له هذا الحديث، ومع ضعف إسناده؛ فليس فيه تصريحه بسماعه من النبي ﷺ، فكيف تثبت صحبته؟!\nلقد اكتفى المومى إليه هنا بتقليدهم، ونبذ وراء ظهره تول مقلده - خلافًا لعادته في تقليده إياه مخالفًا لهم -؛ فقال ابن حبان في \" ثقاته \" (٤/ ٧٣):\n\" بشير السلمي: يروي المراسيل، روى عنه ابنه رافع بن بشير، ومن زعم أن له صحبة؛ فقد وهم \".\nوإن مما لا شك فيه أن هذا يناقض إخراجه لحديثه هذا في \" صحيحه \"، فالظاهر أنه كان ناسيًا لهذا، أو أنه بدا له شيء ما حمله على تغيير قوله هذا، ولكن لما لم يذكر أحد من الحفاظ من المتقدمين والمتأخرين - فيما علمت - ما يثبت صحبته، سوى هذا الحديث، وقد علمت أنه ليس فيه تصريحه بسماعه من النبي ﷺ، وذلك في كل المصادر التي لا تراها مجموعة في غير هذا المكان بفضل الله تعالى، ولو فرضنا أنه صرح به في بعض المصادر التي لم تصلنا - وذلك مما\n_________\n(١) وإنما حكى فقط الخلاف في اسمه: \" بَشير. وقيل بالضم. وقيل (بِشر) وقيل بضم أوله ومهملة ساكنة \". ولم يزد!","vol":"14","page":972},{"text":"أستبعده جدًا -؛ فبذلك فقط لا تثبت الصحبة؛ لأن ابنه مجهول - كما تقدم -، ولعل الحافظ الذهبي أشار إلى ذلك إشارة لطيفة بقوله في \" تجريد أسماء الصحابة \" (١/٥٠):\n\" تفرد بالرواية عنه ابنه رافع. ب دع \".\nيفهم ذلك من عرف قوله المتقدم بجهالة رافع. وهذا أمر ظاهر لكل لبيب باحث غير مقلد أو غافل.\nومن الغفلة قول أخينا الدكتور [باسم] فيصل الجوابرة في تعليقه على \" الآحاد \":\n\" وللحديث شواهد من حديث عاصم بن عدي، وأبي هريرة، وأبي ذر ﵃ \"!\nوذلك لأن هذه شواهد قاصرة؛ لا يوجد فيها ما يشهد لحديث الترجمة، إلا كلمات مثل حديث أبي ذر؛ فليس فيه إلا خروج النار، وهو مخرج في \" الصحيحة \" (٣٠٨٣)، وحديث أبي هريرة فيه الخروج والقيلولة والبيات بلفظ آخر في البخاري وغيره، وهو مخرج هناك برقم (٣٣٩٥) .\nونحوه ما رواه الحاكم (٤/ ٤٥٨) عن عبد الله بن عمرو وقال:\n\" تبعث نار تسوق الناس من مشارق الأرض إلى مغاربها؛ كما يساق الجمل الكسير، لها ما تتخلف منهم، إذا قالوا؛ قالت، واذا باتوا؛ باتت \". وقال الحاكم:\n\" صحيح على شرط الشيخين \". ووافقه الذهبي.\nوفيه عبد الله بن رجاء الغداني: وفيه ضعف - يأتي بيانه في الحديث بعده -.","vol":"14","page":973},{"text":"وهو - كما ترى - موقوف، وعزاه الحافظ إلى الحاكم مرفوعًا وباللفظ الآتي!\nوأما حديث عاصم بن عدي فليس فيه إلا مكان خروج النار، وأمر الرسول ﷺ إياه بالخروج منه في قصته: أخرجها الطبراني في \" المعجم الكبير \" (٧ ١/١٧٣/ ٤٥٨) بإسناد فيه إبراهيم بن إسماعيل بن مجمع وهو ضعيف - كما في \" المجمع \" (٨/ ١٣) -، وليس هو في المطبوعة، لانما فيها (إسماعيل بن مجمع عن عبد الله بن أبي بكر بن عمرو بن حزم ...)، ولم أعرفه؛ فالظاهر أن في الإسناد شيئًا أو سقطًا. والله أعلم.\nوالشاهد منه أن فيه ما لفظه:\n\" أخرج أهلك منها؛ فقد يوشك أن يخرج منه نار يضيء أعناق الإبل ببصرى \".\nوالمقصود أن هذه الشواهد كلها قاصرة؛ فلا يتقوى الحديث بها، خلافًا لما يوهمه كلام الدكتور. وأما خروج النار فهي مشهورة مستفيضة في الأحاديث الصحيحة، وإنما البحث في بعض الصفات التي في حديث الترجمة؛ فإنها لا\nشاهد لها، مثل بطء سيرها، وقول بعض الناس: (غدت النار ...) إلخ. والله أعلم.\nوالآن فإلى الحديث التالي:\n<span data-type=\"title\" id=toc-6934>٦٩١٥ </span>- (تبعث نار على أهل المشرق فتحشرهم إلى المغرب تبيت معهم حيث باتوا، وتقيل معهم حيث قالوا، يكون لها ما سقط منهم وتخلف، تسوقهم سوق الجمل الكسير) .\nضعيف. أخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٩٩/ ٨٠٩٢) من","vol":"14","page":974},{"text":"طريق الحجاج بن الحجاج عن قتادة عن عمر بن سيف عن المهلب بن أبي صفرة عن عبد الله بن عمرو بن العاص مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير (عمر بن سيف) هذا، فإنه لا يعرف إلا بهذه الرواية؛ فقال البخاري في \" التاريخ \" (٣/ ٢/ ١٦١):\n\" روى عنه قتادة، منقطع \". وقال ابن أبي حاتم (٣/ ١/ ١١٣):\n\" روى عن المهلب بن أبي صفرة، روى عنه قتادة حديثًا منقطعًا. سمعت أبي يقول ذلك \".\nوأما ابن حبان فذكره في \" الثقات \" (٧/ ١٧٦) ! وهو عمدة الهيثمى في قوله في \" المجمع \" (٨/١٢):\n\"رواه الطبراني في \" الكبير \" و\" الأوسط \"، ورجاله ثقات \"!\nقلت: فهو علة الحديث. وقول البخاري وأبي حاتم: \" منقطع \" الظاهر أنه يعني: أنه لم يثبت عنده لقاؤه للمهلب. وهذا أمر ملازم لمن كان مثله في الجهالة. والله أعلم.\nوقد أسقطه بعضهم من الإسناد؛ فظهر بمظهر الصحة، فقال عبد الله بن رجاء الفداني (١): ثنا همام عن قتادة عن المهلب بن أبي صفرة عن عبد الله بن عمرو قال: ... فذكره موقوفًا عليه بنحوه.\nوقد ذكرت لفظه تحت الحديث الذي قبله. وأن الحاكم صححه على شرط الشيخين ووافقه الذهبي، ووعدت ببيان علته ههنا؛ فأقول:\n_________\n(١) الأصل (العراقي) وهو تحريف.","vol":"14","page":975},{"text":"كنت أريد أن أقول: إن الذي أسقط ذاك الجهول من هذا الاسناد انما هو قتادة؛ لأنه معروف بالتدليس، ولكن ذلك مشروط عند أهل العلم بأن يكون السند إليه صحيحًا لا علة فيه، فأرى أن الأمر ليس كذلك هنا؛ فإن تحته ابن رجاء الغداني، وهو مع كونه من شيوخ البخاري؛ فقد تكلم في حفظه، فقال الذهبي في \"المغني \":\n\" صدوق. قال أبو حاتم: ثقة رضي. وقال أبو حفص الفلاس: كثير الغلط والتصحيف؛ ليس بحجة \". ولذلك قال الحافظ في \" التقريب \":\n\" صدوق يهم قليلًا \".\nقلت: فلذلك فإني أخشى أن يكون الإسقاط المشار إليه من أوهامه؛ لمخالفته لطريق الحجاج بن الحجاج - وهو: الباهلي - التي لا علة فيها إلى قتادة، وقد زاد فيه: (عمر بن سيف)؛ فهي زيادة مقبولة، وهي تستلزم رفض حديثه وعدم قبوله. والله أعلم.\nومن هذا التخريج والتحقيق يتبين تساهل الحافظ في سكوته عن الحديث في \" الفتح \" (١١/ ٣٧٨) . وليس هذا فقط؛ بل إنه اختلط عليه لفظ حديث الحاكم المتقدم بلفظ الطبراني هذا، فذكره به وعزاه للحاكم! والله الموفق.\nوروى طرفًا منه أبو عمرو الداني في \" الفتن \" (٥/ ٩٩٨/ ٥٣٥) من طريق ليث بن أبي سليم قال:\n\" تحشرهم النار، وتغدو معهم وتروح، يقولون: قد راحت النار؛ فروحوا. ولها ما سقط \".\nوهذا مقطوع ضعيف، ليث هذا: كان اختلط.","vol":"14","page":976},{"text":"<span data-type=\"title\" id=toc-6935>٦٩١٦ </span>- (طوبى له إن لم يكن عرِيفًا) .\nضعيف جدًا.\nأخرجه أبو يعلى في \" مسنده \" (٧/ ٣٣/ ٣٩٣٩): حدثنا محمد: حدثنا مبارك: حدثنا عبد العزيز عن أنس: أن النبي ﷺ مرت به جنازة، فقال: ... فذكره.\nومن طريق أبي يعلى أخرجه ابن عدي في ترجمة (مبارك بن سحيم) من \" الكامل \" (٦/ ٣٢٢)، وروى فيها عن البخاري أنه قال:\n\" منكر الحديث \". وعن النسائي قال:\n\" متروك الحديث \".\nثم ساق له أحاديث هذا أحدها، ثم قال:\n\" وله غير ما ذكرت، وفي بعض رواياته مناكير، ولا أعلم يرويه إلا عن عبد العزيز بن صهيب، وكان مولاه \".\n(تنبيه): لقد وهم في هذا الحديث الحافظ المنذري، ثم الهيثمي.\nأما الأول: فقال (١/ ٢٨٠/ ٨):\n\" رواه أبو يعلى، وإسناده حسن إن شاء الله تعالى \"!\nوأما الآخر: فقال (٣/ ٨٩):\n\" رواه أبو يعلى عن محمد، ولم ينسبه؛ فلم أعرفه، وبقية رجاله ثقات \"!\nقلت: وسبب وهمهما أنهما ظنا أن: (مباركًا) .. هو: (مبارك بن فضالة)؛","vol":"14","page":977},{"text":"فقد ذكروه في الرواة عن (عبد العزيز بن صهيب)، وهو - دان كان مدلسًا؛ فقد - صرح بالتحديث؛ فكان ذلك من أسباب وهمهما. ولم ينتبها أن هذا لا يروي عنه محمد بن أبي بكر المقدمي؛ بل الظاهر أنهما لم يعرفاه، بل قد صرح بذلك الهيثمي - كما رأيت -، وهو من غرائبه؛ فإن أبا يعلى قد ساقه عقب حديثين آخرين له بهذا الإسناد صرح فيهما بقوله: \" حدثنا محمد بن أبي بكر المقدمي ... \". وكذلك صرح ابن عدي في روايته عنه هذا الحديث بالذات، وهو ثقة من رجال الشيخين.\n(تنبيه): بعد شروعي في تخريج الحديث تبينت أنني كنت قد خرجته برقم (٥٠٧٢)، فمضيت في التخريج؛ لأن فيه زيادة فائدة.\n<span data-type=\"title\" id=toc-6936>٦٩١٧ </span>- (إِنَّ أَوَّلَ النَّاسِ يَسْتَظِلُّ فِي ظِلِّ اللَّهِ يَوْمَ الْقِيَامَةِ لِرَجُلٌ يَنْظَرَ مُعْسِرًا حَتَّى يَجِدَ شَيْئًا، أَوْ تَصَدَّقَ عَلَيْهِ بِمَا يَطْلُبُهُ، يَقُولُ مَا لِي عَلَيْكَ صَدَقَةٌ ابْتِغَاءَ وَجْهِ اللَّهِ، وَيَحْرِقُ صَحِيفَتَهُ) .\nمنكر بهذا التمام.\nأخرجه الطبراني في \" المعجم الكبير\" (١٩/ ١٦٧/٣٧٧) من طريق كامل بن طلحة الجحدري: ثنا ابن لهيعة: ثنا أبو يونس: أن أبا اليسر حدثه تال: أشهد على رسول الله ﷺ لسمعته يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله كلهم ثقات؛ غير ابن لهيعة، وهو ضعيف لسوء حفظه الذي كان طرأ عليه، وهذا من تخاليطه؛ فقد رواه جمع من طرق عن أبي اليسر مختصرًا، ليس فيه إلا الإظلال.\nوأخرجه الطبراني أيضًا (٣٧٢ - ٣٧٦، ٣٧٩) من طرق عنه. وأحدها عند مسلم (٨/ ٢٣٢)، وكذلك جاء عن جماعة من الصحابة، وقد خرجت","vol":"14","page":978},{"text":"أحاديثهم في\" الروض النضير \" (٨٤٤)، وذلك كله مما يؤكد وهم ابن لهيعة ونكارة لفظ حديثه الذي تفرد به.\nويحتمل احتمالًا بعيدًا أن يكون الوهم من الراوي عنه (كامل بن طلحة الجحدري)؛ فقد قال الذهبي في\" المغني \":\n\" قال أبو داود: رميت بكتبه. وتال أحمد: ما أعلم أحدًا يدفعه بحجة. وقال ابن معين: ليس بشيء. وقال أبو حاتم وغيره: لا بأس به \".\nثم ان الحديث ليس في الجزء المطبوع بعنوان \" الأوائل \" للطبراني، ولست أدري هل هو له، أو هو لبعض من جاء بعده؟ فإن محققه لم يفدنا شيئًا حول هذا الموضوع، ولا له مقدمة تدل على أنه من وضع الطبراني. والله أعلم.\n<span data-type=\"title\" id=toc-6937>٦٩١٨ </span>- (كان اللواط في قوم لوط في النساء قبل أن تكون في الرجال بأربعين سنة) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٥٠/ ٣١٩ - ٣٢٠) من طريق ابن أبي الدنيا: حدثنا الحسين بن علي العجلي: حدثنا محمد بن فضيل: حدثنا عمر بن أبي زائدة عن أبي صخرة رفعه قال: ... فذكره.\nومن هذا الوجه أخرجه البيهقي في\" شعب الإيمان \" (٤/ ٣٧٥/ ٥٩ ٥٤)؛ لكن وقع فيه -: \" أبي جمرة قال \".. وأظنه خطأ مطبعيًا؛ سقط منه قوله: \"رفعه \"، وأستبعد جدًا أن يكون ثبوته في رواية ابن عساكر خطأ كذلك أو زيادة من بعض النساخ، دانما هو زيادة من (الحسين بن علي العجلي) يُدان بها؛ لأن ابن عدي اتهمه بسرقة الحديث، وروى له ثلاثة أحاديث، اثنان منها عن محمد بن فضيل،","vol":"14","page":979},{"text":"ثم قال عقبها:\n\" وله أحاديث غير هذه؛ مما سرقه من الثقات، وأحاديثه لا يتابع عليها \".\nوقد خالفه الثقة؛ فقال ابن أبي حاتم في \" تفسيره \" (٥/ ١٥١٨): حدثنا أبي: ثنا محمد بن علي الطنافسي: ثنا محمد بن فضيل به عن جامع بن شداد أبي صخرة قال: ... فذكره، دون قوله: \" رفعه \".\nوبهذه الزيادة ذكره السيوطي في \" الدر المنثور \" (٣/ ١٠٠) من رواية الأربعة المذكورين: ابن أبي الدنيا، وابن أبي حاتم، والبيهقي، وابن عساكر، وفيه تساهل ظاهر؛ لأنها ليست عندهم، وإنما عند ابن أبي الدنيا فقط!\nثم إنه لو صح عن جامع بن شداد أبي صخرة أنه رفعه؛ فهو مرسل؛ لأن (جامعًا) هذا تابعي. والله أعلم.\n<span data-type=\"title\" id=toc-6938>٦٩١٩ </span>- (من جهر بالقراءة نهارًا؛ فارجموه [بالبعر]) .\nمنكر.\nأخرجه الخطيب في \" التاريخ \" (١٤/ ٣٣٤) في ترجمة (يزيد بن يوسف أبي يوسف الشامي)، من طريق أبي علي صالح بن محمد قال: حدثنا عنه سعدويه - وكان قدم العراق - فسألته عن حديث عن الأوزاعي عن يحيى بن\nأبي كثير عن أبي سلمة عن بريدة مرفوعًا به؛ فقال:\n\" خطأ لا أصل له، إنما هو: عن يحيى عن النبي ﷺ \".\nقلت: ويزيد هذا: متفق على ضعفه، وبعضهم تركه؛ بل إن الذهبي أطلق فقال في \"المغني \":","vol":"14","page":980},{"text":"\" تراه \". وقال في \" الكاشف \":\n\" واه \".\nقلت: والحديث أورده السيوطي في \" الجامع الكبير\" (٢/ ٧٧٠) من رواية أبي نعيم، والزيادة منه، وقال السيوطي:\n\" وفيه يزيد بن يوسف الدمشقي: تركوه \".\nوهو من الأحاديث التي تساهل فيها ابن الجوزي؛ فأورده في كتابه \" تلبيس إبليس \" (ص ١٥٠ - السعادة)، ونحوه الأحاديث التي بعده. وتقدم له حديث آخر برقم (٥٥٨٨) . وذكرت هناك نص كلام الحافظ السخاوي في رميه إياه بالتساهل والتناقض، وذكره في تصانيفه الحديث الموضوع وشبهه. فراجعه.\n<span data-type=\"title\" id=toc-6939>٦٩٢٠ </span>- (من أصابه جهد في رمضان فلم يفطر، فمات؛ دخل النار) .\nمنكر.\nأخرجه الخطيب في \" التاريخ \" (١٠/ ٢٧٠) من طريق عبد الرحمن ابن يونس السراج: حدثنا بقية بن الوليد عن عبيد الله بن عمر عن نافع عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير بقية بن الوليد، وهو مدلس، وقد عنعنه، فالظاهر أنه تلقاه من بعض شيوخه المجهولين، ثم دلسه.\nوعبد الرحمن بن يونس: قال الذهبي، في \" الميزان \":\n\" صدوق معمر ... قال الدارقطني وغيره: لا بأس به. وقال الأزدي: لم يصح حديثه. ثم ساق له عن بقية ... \".","vol":"14","page":981},{"text":"قلت: فكان الأولى بالذهبي أن يذكره في منكرات بقية، ما دام أن الراوي عنه صدوق لا بأس به.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (٢/ ٧٤٧) للديلمي أيضًا.\n<span data-type=\"title\" id=toc-6940>٦٩٢١ </span>- (من لبس الصوف ليعرفه الناس؛ كان حقًا على الله ﷿ أن يكسوه ثوبًا من جرب حتى تتساقط عروقه) .\nموضوع.\nأخرجه ابن الجوزي في \" تلبيس إبليس \" (ع ٢٠٦ - ٢٠٧) من طريق محمد بن اسماعيل بن محمد الطائي: ثنا بكر بن سهل الدمياطي: ثنا محمد بن عبد الله بن سليمان: ثنا داود: ثنا عباد بن العوام عن عباد بن كثير عن أنس مرفوعًا.\nقلت: وهذا متن موضوع؛ آفته (عباد بن كثير) - وهو: البصري، ثم المكي المتعبد -: متفق على ضعفه، وصرح بعضهم بتركه لشدة ضعفه، وقال الإمام أحمد:\n\" روى أحاديث كذب لم يسمعها، وكان من أهل مكة، وكان صالحًا. قيل له: فكيف روى ما لم يسمع؟ قال: البلاء والغفلة \".\nوليس له رواية عن أنس؛ بله غيره من الصحابة؛ ولذلك قال الحافظ:\n\" متروك. قال أحمد: روى أحاديث كذب، من السابعة، مات بعد الأربعين \".\nيعني: ومئة.\nوالحديث مما استدركه السيوطي على \" موضوعات ابن الجوزي \"؛ فأورده","vol":"14","page":982},{"text":"في \" ذيل اللآلي المصنوعة \" (ص ١٤٢) من رواية الديلمي فقط من هذه الطريق، وقال:\n\" عباد بن كثير: متروك \".\nوأقره ابن عراق في \" تنزيه الشريعة \" (٢/ ٢٢٧ / ٣٨) .\nو(محمد بن عبد الله بن سليمان): الظاهر أنه الكوفي، قال الذهبي في \" الميزان \":\n\" ... عن أبي خالد الأحمر، قال ابن منده: مجهول \".\nوأقره الحافظ في \" اللسان \".\nو(بكر بن سهل الدمياطي): ضعفه النسائي. و(محمد بن إسماعيل بن محمد الطائي): لم أعرفه.\nوالحديث من الموضوعات التي أشار الحافظ السخاوي في كلمته المشار إليها قبل حديث أنها وقعت في كتب ابن الجوزي، وأن ذلك من تساهله. ولا يشفع له أنه ساقه بإسناده؛ لأن جماهير قرائه ليسوا من أهل العلم والمعرفة بنقد الأحاديث - كما لا يخفى -.\n<span data-type=\"title\" id=toc-6941>٦٩٢٢ </span>- (لا يقبل الله قولًا إلا بعمل، ولا عملًا إلا بنية، ولا يقبل قولًا وعملًا ونية إلا بما وافق الكتاب والسنة) .\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (١/ ١٥٠) من طريق أحمد ابن الحسن بن أبان المصري عن إبراهيم بن بشار عن ابن عيينة عن الزهري عن","vol":"14","page":983},{"text":"سعيد بن المسيب قال: قال ابن مسعود: ... فذكره مرفوعًا في ترجمة أحمد هذا، وقال فيه:\n\" كذاب، دجال من الدجاجلة، يضع الحديث على الثقات وضعًا \". وقال الدارقطني:\n\" حدثونا عنه، وهو كذاب \". قال الذهبي:\n\" وهو من كبار شيوخ الطبراني، ومن بلاياه.. \".\nثم ساق له حديثين، هذا أحدهما. وذكره ابن طاهر في \" تذكرة الموضوعات \" (١٠٨) وكذبه.\nقلت: وقد رواه كذاب آخر، وهو من طبقته وبلده، وهو: (زكريا بن يحيى المصري أبو يحيى الوقار)؛ فأحدهما سرقه من الآخر وركب على سعيد بن المسيب إسنادًا آخر! فقال: أخبرني خالد بن عبد الدائم عن نافع بن يزيد عن\nزهرة بن معبد عن سعيد بن المسيب عن أبي هريرة مرفوعًا بلفظ:\n\" لا قول إلا بعمل ... \" والباقي مثله.\nأخرجه ابن بطة في \" الإبانة \" (٦/ ٧٣/ ١)، وابن حبان (١/ ٠ ٢٨)، وابن عدي في \" الكامل \" (٣/ ٤٤) في ترجمة (خالد بن عبد الدائم)، وقال عقبه:\n\" وهذا الحديث لا أعرفه إلا من هذا الوجه، والراوي عن (خالد) هو: أبو يحيى الوقار، بلغني عن صالح جزرة أنه قال: كان من الكذابين الكبار. و(خالد): قليل الحديث، وأرجو أنه لا بأس به \".","vol":"14","page":984},{"text":"كذا قال! وأما ابن حبان فقال فيه:\n\" يروي عن نافع بن يزيد المناكير التي لا تشبه حديث الثقات، ويلزق المتون الواهية بالأسانيد المشهورة \".\nونقله عنه الذهبي ثم الحافظ في \" اللسان \" وزاد:\n\" قال أبو نعيم في مقدمة المستخرج على (صحيح مسلم) \": روى عن نافع ابن يزيد موضوعات. وقال الحاكم والنقاش: روى أحاديث موضوعة. وقال ابن طاهر: متروك الحديث \".\nقلت: إن كان جرح هؤلاء لخالد لأحاديث أخرى له، ومن غيرطريق أبي يحيى هذا؛ فلا كلام، وإن كان من طريقه - كما فعل ابن حبان - ففيه نظر؛ لأن تعصيب الجناية به دونه لا يخفى ما فيه، وعهدي بابن حبان أنه يمتنع عن مثله في \" ثقاته \"، وهو الحق.\nولعل هؤلاء سرقوه من بقية؛ فقد رواه عن إسماعيل البصري - يعني: ابن علية - عن أبان عن أنس مرفوعًا.\nأخرجه ابن بطة أيضًا (٢/ ٧ ٠ ١/ ١ و٦/ ٧٣/ ١) .\nوهذا إسناد ضعيف جدًا؛ (أبان) - هو: ابن أبي عياش: متروك.\nوبقية - وهو: ابن الوليد -: مدلس معروف بالرواية عن الضعفاء والمجاهيل وتدليسهم.\nثم رواه ابن بطة من طريق (موسى بن سهل الوشاء)، قال: حدثنا إسماعيل ابن علية عن الحسن مرسلًا.","vol":"14","page":985},{"text":"وهذا مع إرساله ضعيف؛ قال الذهبي في \"المغني \":\n\" (موسى بن سهل الوشاء): مشهور، ضعفه الدارقطني \".\nقلت: فلعل هذا هو أصل حديث بقية الذي قبله ودلسه.\nثم رأيته من حديث علي ﵁؛ يرويه ابراهيم بن إسحاق بن إسماعيل الكوفي: حدثنا عثمان عن جعفر بن محمد عن أبيه عنه رفعه.\nأخرجه الديلمي في \" مسنده \" (٣/ ٢٠٨ - الغرائب الملتقطة) بسنده عنه.\nقلت: ولعل العلة من (عثمان) - وهو: ابن فرقد العطار -؛ فقد قال أبو حاتم (٣/ ١/ ١٦٤):\n\" روى حديثًا منكرًا عن جعفر بن محمد عن عبيد الله بن أبي رافع عن شقران مولى رسول الله ﷺ أنه ألقى في قبر النبي ﷺ قطيفة \".\nقلت: لعل (أبا حاتم) يعني نكارة إسناده؛ فإن لمتنه شاهدًا من حديث ابن عباس عند مسلم (٣/ ٦١)، وأحمد (١/ ٢٢٨ و٣٥٥) وغيرهما، وصححه الترمذي (١٠٤٨)، وحسن حديث شقران (١٠٤٧) .\nثم إن الراوي عن (عثمان) هنا: (إبراهيم بن إسحاق بن إسماعيل الكوفي):\nلم أجد له ترجمة فيما عندي من المصادر؛ فلعله هو العلة في هذا الإسناد. والله أعلم.\nوقد روي الحديث مختصرًا عن ابن عمرمرفوعًا بلفظ:\n\" لا يقبل إيمان بلا عمل، ولا عمل بلا إيمان \".","vol":"14","page":986},{"text":"أورده الهيثمي في \" مجمع الزوائد \" (١/ ٣٥) وقال:\n\" رواه الطبراني في \" الكبير \"، وفي إسناده سعيد بن زكريا، واختلف في ثقته وجرحه \".\nوعقب عليه الأخ حسين الداراني بقوله (١/ ٢٦٦):\n\" هو في الجزء المفقود من معجم الطبراني الكبير، ونسبه المتقي الهندي في الكنز ١/ ٦٨ برقم (٢٦٠)، والمناوي في فيض القدير ٦/ ٤٥٣ إلى الطبراني في الكبير. ولم أقع عليه في مكان آخر لأحكم على إسناده \".\nقلت: هذا التخريج يدل على حداثة الأخ في هذا العلم، وذلك من وجوه:\nالأول: عزوه إياه للمناوي المتوفى (١٠٣١) وهو شرح على \" الجامع الصغير \"، وإلى المتقي الهندي المتوفى (٩٧٥)، و\"كنزه \"، جَمْع لما في \"الجامع الصغير \"، و\" الجامع الكبير\" وغيرهما - كما هو معروف -؛ فما الفائدة من هذا العزو، والحديث ثابت في أصلهما وهو \" الجامع الصغير \" وفي \" الجامع الكبير \"! وإن كان لم يتم\nطبعه بعد - فيما علمت -، وهو في النسخة المصورة من مخطوطة الدار المصرية (٢/٩٣٦)، وهي بالعزو أولى؛ لأنه قال عقب عزوه للطبراني:\n\" وحُسن \"، وإن كان هذا التحسين فيه نظر؛ ولعله لذلك لم يفصح عمن حسنه!\nثانيًا: لو أنه وقع على إسناده في \" مكان آخر \"؛ فذاك لا يعني أنه من الطريق التي عند الطبراني ابتداء وانتهاء؛ فقد يكون واهيًا من فوق (سعيد بن زكريا) أو من تحته؛ - كما هو ظاهر -.\nثالثًا: كان ينبغي عليه أن يتكلم على العلة التي ذكرها الهيثمي؛ فقد يغنيه","vol":"14","page":987},{"text":"ذلك عن الاعتلال بما ذكر!\nولذلك فإني أقول:\nهناك في الرواة بهذا الاسم والنسب: (سعيد بن زكريا) ثلاثة:\nأحدهم: مجهول -؛ كما قال أبو حاتم -.\nوالثاني: مستور، روى عنه جمع - ذكرهم ابن أبي حاتم -.\nوالثالث: (سعيد بن زكريا المدائني أبو عمر، أو أبو عمرو)، وهذا هو الذي يصدق عليه قول الهيثمي المتقدم: \" اختلف في ثقته وجرحه \"؛ فقد ذكروا في ترجمته نحو عشرة أقوال متضاربة: ما بين موثق، ومضعف، ومتوسط، ولعل أقربها ما رواه الأثرم عن الإمام أحمد قال:\n\" كتبنا عنه، ثم توكناه. فقلت له: لم؟ قال: لم يكن به - أرى - في نفسه بأس، ولكن لم يكن صاحب حديث \".\nوهذا جرح مفسر؛ فمثله قد يحسن حديثه؛ إن وجد له له شاهد أو متابع.\nعلى أنه يبقى النظر فيمن فوقه أو دونه؛ لأننا نعلم بالممارسة أن الهيثمي كثيرًا ما يكتفي بإعلال الإسناد بأحد رواته، ويكون هناك غيره ممن هو أولى بالاعلال به، ويكثر ذلك منه؛ إذا كان من شيوخ الطبراني. والله أعلم.\nوالظاهر أن أصل الحديث موقوف على بعض السلف، فرواه هؤلاء الضعفاء مرفوعًا سهوًا، أو عمدًا؛ فقد رواه الآجري في \" الشريعة \" (ص ١٣١) عن علي وابن مسعود والحسن البصري من قولهم.","vol":"14","page":988},{"text":"<span data-type=\"title\" id=toc-6942>٦٩٢٣ </span>- (أذن لي أن أحدث عن ملك من حملة العرش: رجلاه في الأرض السفلى، وعلى قرنه العرش، وبين شحمة أذنه وعاتقه خفقان الطير سبع مئة سنة، يقول الملك: سبحانك حيث كنت) .\nمنكر بذ كر: (القرن) و: (الخفقان) .\nأخرجه الطبراني في \" المعجم\nالأوسط \" (٦/ ٣١٤/ ٦٥٠٣) من طريق عبيد الله بن عبد الله بن المنكدر بن محمد بن المنكدر: نا أبي عن أبيه عن جده محمد بن المنكدر عن أنس بن مالك مرفوعًا. وقال:\n\" لم يروه عن محمد بن المنكدر عن أنس إلا ابنه منكدر، تفرد به ولده عنه، ورواه إبراهيم بن طهمان عن موسى بن عقبة عن محمد بن المنكدر عن جابر \".\nقلت: وهذا إسناد ضعيف؛ (المنكدر بن محمد): لين - كما قال الذهبي والعسقلاني -.\nوابنه (عبد الله بن المنكدر): قال الذهبي في \" المغني \":\n\" فيه جهالة، وله خبر منكر \". زاد في \" الميزان \":\n\" ساقه العقيلي \".\nقلت: يشير إلى الحديث الآتي بعده. وأما ابن حبان فذكره في \" الثقات \" (٨/ ٣٣٢) - على قاعدته في توثيق المجهولين - من رواية ابنه هذا (عبيد الله)، لكن وقع فيه (عبد الله) مكبرًا.. وهو خطأ؛ فإنه من شيوخ أبي حاتم، فقد قال فيه ابنه في \" الجرح \" (٢/ ٢/ ٣٢٢):\n\" روى عنه أبي، وسئل عنه؛ فقال: مديني ثقة \".","vol":"14","page":989},{"text":"قلت: وفي رواية إبراهيم بن طهمان التي أشار إليها الطبراني تلميح لطيف إلى نكارة إسناد الترجمة ومخالفة عبد الله بن المنكدر بروايته عن أبيه محمد بن المنكدر عن أنس. فذكر: (أنسًا) .. مكان: (جابر)، وحديث هذا قد مضى\nتخريجه في \" الصحيحة \" (١٥١)، وقال الهيثمي في حديث الترجمة (١/ ٨٠) - بعد أن نقل عن الطبراني تفرد عبد الله بن المنكدر به -: \" قلت: هو وأبوه ضعيفان \".\nوهناك نكارة في المتن أيضًا لما أشرت إليه في صدر هذا التخريج؛ فإن كلًا من (قرن الملك) و(خفقان الطير) لم يرد لهما ذكر في حديث جابر الصحيح المشار إليه أنفًا، ولا في حديث غيره؛ كحديث أبي هريرة الصحيح أيضًا، وهو مخرج هناك برقم (١٥٠) .\nوقد خفي هذا التحقيق على الأخ الفاضل المعلق على \" مجمع البحرين \" (١/١٠٥) بعد أن نقل قول الهيثمي المتقدم؛ قال مستدركًا عليه:\n\" لكن الحديث له شاهد من حديث جابر بإسناد صحيح؛ فالمتن ثابت \"!\nفلم يتنبه لما ذكرته من النكارة التي دل عليها الحديثان الصحيحان.\nوهذه عادة متبعة من كثير من الأحداث في هذا العلم؛ كأنهم لم يقرأوا في علم (المصطلح) نوعًا من أنواع علومه الكثيرة يسمى بـ (الشاذ) و(المنكر)، ولئن كان بعضهم قد عرفوه نظريًا؛ فهم لم يمارسوه عمليًا! ومنهم الآتي ذكره في كثير من تخريجاته، فإنه يصحح ويقوي المنكرات من الأحاديث بالشواهد القاصرة من الأحاديث الصحيحة. وقد تعقبته وغيره في كتابي \" صحيح موارد الظمأن \" في","vol":"14","page":990},{"text":"مجلدين، و\" صحيح الترغيب \" في ثلاثة مجلدات، وهي تحت الطبع (*) .\nوالحديث ضعفه الأخ الداراني في تعليقه على \" مجمع الزوائد \" (١/ ٤٧٢ - بتحقيقه) مُعِلًا بلين (المنكدر بن محمد) ليثبت شذوذه عن قواعد هذا العلم، ومخالفته لمن أرسوها من الحفاظ النقاد؛ فإنه أتبع تضعيف العقيلي لعبد الله ابن المنكدر بنقل استنكار الذهبي لحديثه هذا، ثم عقب عليه بقوله:\n\" نقول: إن تضعيف العقيلي له خاص بحديث أورده، وليس عامًا في كل ما روي، وجهل الذهبي لا يضره ما دام عرفه غيره، وقد ذكره ابن حبان في الثقات ٨/ ٣٣٢ \"!!\nقلت: ليتأمل القراء في هذا الرجل الذي يتطاول بلسانه على كبار العلماء والفحول النقاد، ويهتبل الفرص للرد عليهم وتجهيلهم بغير حجة أو علم، وإنما بمجرد تقليده لتوثيق ابن حبان، الذي اتفق العلماء النقاد من بعده على مر السنين أنه متساهل في التوثيق؛ فيوثق المجهولين الذين يجهلهم علماء الجرح والتعديل؛ بل ويصرح هو - ابن حبان - في كثير من الأحيان في العشرات منهم أنه لا يعرفه ولا يعرف أباه!\nوالرجل يعرف ذلك جيدًا، ولكنه يكابر؛ ليتظاهرأنه محقق غير مقلد، وهو في حقيقة أمره غارق في التقليد، وليته يقلد من عرفوا توثيق ابن حبان دونه، كابن الصلاح والنووي وابن عبد الهادي وابن كثير والذهبي والعسقلاني؛ هؤلاء كلهم عرفوا تساهله في التوثيق؛ ولذلك صرحوا بجهالة العشرات الموثقين عند ابن حبان، فيتعالى الداراني عليهم، وينسبهم إلى الجهل، وأنهم فاتهم ما عرفه هو!\n_________\n(*) وقد صدر الكتابان مع \" ضعيفيهما \" بعد وفاة الشيخ ﵀. (الناشر) .","vol":"14","page":991},{"text":"تالله! إنها لإحدى الكبر!\nولعله يدري أن من شرط الثقة أن يكون معروفًا بالضبط والحفظ، فكيف يعرف ذلك في الذي تفرد بتوثيقه ابن حبان ولم يرو عنه إلا واحد - كما هو الشأن هنا -؟! والظاهر من تصرفاته أنه لا يشترط ذلك ولا يدريه!\nفإن كنت لا تدري؛ فتلك مصيبة وإن كنت تدري؛ فالمصيبة أعظم وقد رددت عليه تصرفه هذا في كثير من الأحاديث المتقدمة في هذا الكتاب وغيره، وبخاصة أخيرًا في كتابيَّ الجديدن: \" صحيح الموارد \" و\" ضعيف الموارد \"، ومن قبلهما \" صحيح الترغيب \" و\" ضعيف الترغيب \"، وبصورة أخص في مقدمة \" صحيح الموارد \".\nوإنما قلت:\" يهتبل ... \" لأن الحديث عنده ضعيف - كما تقدم -، فما فائدة تسويد السطور في الرد على الذهبي وتوجيه تضعيف العقيلي بمجرد الدعوى العارية عن الدليل؛ لأن ذكر الشيء لا ينفي ما عداه - كما يقول العلماء -، مع مخالفته للحفاظ؟!\nوقد تنبهت لشيء وهو: أن من عادة الرجل أنه كثير النقل عن الهيثمي والاعتماد عليه في تخريجاته حتى المختصرة منها. وأما هنا فلم ينقل قوله في الحديث؛ لأنه ضعف هذا الذي وثقه تقليدًا منه لابن حبان؛ فصنيع من هذا؟\nولماذا قدم التعديل على التجريح؛ ولا سيما والجارح اثنان؛ أحدهما معروف باعتماده على توثيق ابن حبان في كثير من الأحيان؟ وهو الهيثمي! ومع تساهل الهيثمي هذا، فإنه قد صرح بتجهيل جماعة ممن وثقهم ابن حبان، وخالفه الرجل في ذلك، فانظر مثلًا الحديث (٥٩، ٦٨) ! وأغرب من ذلك أن الهيثمي قال تحت الحديث (٧٥) في رواية (أبو العذراء):","vol":"14","page":992},{"text":"\" وهو مجهول \".\nفنقل الرجل في تخريجه إياه (١/ ٢٤٧) مثله عن الذهبي والعسقلاني.\nفتعقب ثلاثتهم بقوله:\n\" نقول: إن هذا على شرط ابن حبان \"!\nيعني: أنه ثقة ولو لم يوثقه أحد حتى ولا ابن حبان! فأعوذ بالله من العجب والغرور.\n<span data-type=\"title\" id=toc-6943>٦٩٢٤ </span>- (إذا أمتى أبت أن يظلم ظالموها تودع الله منها وإذا أمتى تواكلت الامر بالمعروف والنهى عن المنكر منعها الله منفعة الوحي من السماء وإذا أمتى سببت فيما بينها سقطت من عين الله فكيف بكم إذا لم يرأف الله بكم ولم يرحمكم؟ قالوا: وكائن ذلك يا رسول الله؟ قال: أي والذي بعث محمدا بالحق! إذا استعمل عليكم شراركم\nفقد تخلى الله عنكم) .\nمنكر. أخرجه العقيلي في \" الضعفاء \" (٢/ ٣٠٤) من طريق جعفر بن أحمد بن فليح قال: حدثنا عبد الله بن محمد بن المنكدر عن أبيه المنكدر عن جده محمد بن المنكدر عن جابر بن عبد الله مرفوعًا.\nأورده في ترجمة (عبد الله بن محمد) هذا، وقال:\n\" لا يتابع عليه، ولا يعرف إلا به \".\nقلت: ولذلك قال الذهبي:","vol":"14","page":993},{"text":"\" فيه جهالة \". واستنكر حديثه هذا - كما تقدم في الذي قبله -.\nوفيه علة أخرى؛ وهي: ضعف أبيه (المنكدر بن محمد) - كما ذكرت ثم -.\n<span data-type=\"title\" id=toc-6944>٦٩٢٥ </span>- (إذا كان يوم القيامة نصب لابراهيم منبر امام العرش ونصب لي منبر أمام العرش، ونصب لابي بكر كرسى فيجلس عليه وينادى مناد: يالك من صديق بين خليل وحبيب!) .\nموضوع.\nأخرجه الخطيب في \" التاريخ \" (٤/ ٣٨٦ -٣٨٧)، ومن طريقه ابن الجوزي في \" الموضوعات \" (١/ ٣١٧ - ٣١٨) عن أبي عبد الله أحمد بن محمد بن إبراهيم الضرير المقري: حدثنا أبو عمر محمد بن أحمد الحليمي -\nمن ولد حليمة السعدية -: حدثنا أدم بن أبي إياس العسقلاني عن ابن أبي ذئب عن معن بن الوليد عن خالد بن معدان عن معاذ بن جبل مرفوعًا. وقال ابن الجوزي:\n\" لا يصح؛ أبو عبد الله الضرير؛ قدم بغداد، ومعه كتب طرية غير أصول، وكان مكفوفًا؛ فلعله أدخل هذا في حديثه. والحليمي: لا يعرف \".\nوعقب عليه السيوطي في \" اللآلي \" بقوله (١/ ٢٩٦):\n\" قلت: عرف بالضعف؛ قال في \" الميزان \": محمد بن أحمد من ولد حليمة السعدية: روى عن آدم بن أبي إياس أحاديث منكرة؛ بل باطلة. قال أبو نصر بن ماكولا: الحمل عليه فيها. منها هذا الحديث. زاد في \" اللسان \": وقال ابن عساكر: منكر الحديث","vol":"14","page":994},{"text":"<span data-type=\"title\" id=toc-6945>٦٩٢٥/ م </span>- (حتم على الله أن لا يستجيب دعوة مظلوم ولأحد قبله مثل مظلمته) .\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (٥/ ٢٥٩) من طريق عيسى بن عبد الله بن سليمان العسقلاني قال: ثنا رواد بن الجراح عن سفيان الثوري عن ابن أبي نجيح عن مجاهد عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ رواد بن الجراح؛ قال الحافظ في \" التقريب \":\n\" صدوق، اختلط بأخرة فترك، وفي حديثه عن الثوري ضعف شديد \".\nقلت: وقال الذهبي في\" الكاشف \":\n\" له مناكير، ضعف \".\nقلت: فهذا من مناكيره. وأما ابن عدي فجعله من مناكير الراوي عنه (عيسى ابن عبد الله العسقلاني) هذا، فقال فيه:\n\" ضعيف، يسرق الحديث \". ثم ساق له مناكير منها هذا، فقال:\n\" وهذا بهذا الإسناد منكر \".\nوفي هذا نظرعندي لوجهين:\nأحدهما: أن فوقه من هو معروف بالضعف؛ فتعصيب العلة به أولى.\nوالأخرى: أن العسقلاني هذا لم أر من جرحه غير ابن عدد، وقد ترجمه ابن عساكر في \" التاريخ \" (٤٧/ ٣٢٥ - ٣٢٦)، ومن قبله الخطيب (١١/ ١٦٥)، فلم يذكرا فيه قول ابن عدي هذا، ولما ذكره الذهبي في \" الميزان \"؛ عقب عليه","vol":"14","page":995},{"text":"الحافظ بقوله في \" اللسان \":\n\" وقال الحاكم عن الدارقطني: \" ثقة \" (١) . وذكره ابن حبان في \" الثقات \"، وخرج حديثه في (صحيحه) \".\nقلت: حديثه فيه برقم (٥٣٣٤)، لكنه ليس في النسخة المطبوعة من \" الثقات \"، فلعله في بعض النسخ المخطوطة؛ ففي توثيق الدارقطني كفاية.\nوله حديث آخر عن رواد بإسناد آخر، سبق تخريجه برقم (٦٣٤٣)، أعله ابن عدي به أيضًا، وأجبت عنه بنحو هذا الجواب.\n<span data-type=\"title\" id=toc-6946>٦٩٢٦ </span>- (صليت مع رسول الله (ﷺ) بـ (منى) ركعتين ومع أبي بكر ركعتين ومع عمر ركعتين ومع عثمان صدرا من خلافته ركعتين ثم أتمها عثمان أربعًا، حين (٢) اتخذ الأموال بـ (مكة) وأجمع على\nاقامته بعد الحج) .\nمنكر بذكر: (الاتخاذ) و(الإقامة) .\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٣٦/ ١٦) في ترجمة (عبد الرحمن بن نمر اليحصبي) من طريق الحاكم أبي عبد الله محمد بن عبد الله بن، محمد الحافظ: نا أبو بكر إسماعيل بن محمد الرازي: نا سعيد بن يزيد: نا الوليد بن مسلم عن عبد الرحمن بن نمر عن الزهري عن سالم عن أبيه قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ (عبد الرحمن بن نمر) هذا: مختلف فيه، ضعفه\n_________\n(١) [\"سؤالات الحاكم للدارقطني \"] ص ١٢٨ رقم ١٤١/ مكتبة المعارف/ الرياض.\n(٢) الأصل: (حتى)، والتصحيح من ملاحظة السياق. ثم وجدته كذلك في النسخة المصورة المدنية (١٠/ ٢٣٢) .","vol":"14","page":996},{"text":"ابن معين وغيره، ووثقه ابن حبان وغيره، ولم يرو عنه غير الوليد بن مسلم، وروى له الشيخان متابعة؛ فمثله يحسن حديثه عند المتابعة، ويستنكر عند التفرد والمخالفة؛ كما هنا على ما يأتي.\nوأما الأخ الداراني السوري فلم يُقِم للخلاف المذكور وزنًا - شنشنة.. - و(دجَّها) (١) مرة واحدة وقال:\n\" ثقة \"، وصحح إسناد حديث آخر له في نواقض الوضوء، فيه نكارة أيضًا، نص عليها جمع من الحفاظ.. فلم يبالهم أيضًا، وقد رددت على منهجه هذا في مقدمة \" صحيح الموارد \"، وهو تحت الطبع، وسيصدر قريبًا إن شاء الله تعالى (*) .\nوقد خالفه جمع من الثقات الحفاظ؛ مثل: عمرو بن الحارث - عند مسلم (٢/١٤٥ - ١٤٦) - ومعمر عند أحمد (٢/ ٤٨ ١)؛ فروياه عن الزهري به؛ دون قوله:\n\" حين اتخذ الأموال ... \" إلخ.\nورواه مسلم أيضًا عن معمر.\nوتابعه نافع عن ابن عمر به؛ دون الزيادة.\nأخرجه البخاري (١٠٨٢)، ومسلم أيضًا، وزاد:\n\" فكان ابن عمر إذا صلى مع الإمام؛ صلى أربعًا، وإذا صلى وحده؛ صلى ركعتين \".\nورواه أحمد (٢/ ٥٥، ١٤٠) دونها.\nوتلك الزيادة المنكرة إنما رويت عن الزهري مفرقًا بنحوه معضلًا.\n_________\n(١) لغة سورية، لعل أهل المعرفة يجدون لها أصلًا في اللغة الفصحى.\n(*) وقد صدر بعد وفاة الشيخ ﵀. (الناشر) .","vol":"14","page":997},{"text":"فقال معمر عنه:\n\" أن عثمان إنما صلى أربعًا؛ لأنه أجمع على الإقامة بعد الحج \".\nأخرجه أبو داود (٩٦١ ١) وغيره، وهو مخرج في \" ضعيف أبي داود \" (٣٣٨) .\nوهذا إسناد ضعيف منقطع أو معضل؛ الزهري لم يدرك عئمان رضي الله تعالى عنه.\nثم رواه (١٩٦٢) من طريق يونس عن الزهري قال:\nلما اتخذ عثمان الأموال بالطاثف وأراد أن يقيم بها؛ صلى أربعًا. ثم أخذ به الأئمة بعده.\nوهذا ضعيف أيضًا، لكن ذكر (الطائف) فيه أقل نكارة من ذكر (مكة) في حديث الترجمة - ونحوه رواية معمر التي رواها أحمد، ولم تذكر فيها (مكة) صراحة - ولذلك قال الحافظ عقبها (٢/ ٥٧١) ردًا على من تأول إتمام عثمان بـ (الإجماع على الإقامة بمكة):\n\" وفيه نظر؛ لأن الإقامة بمكة على المهاجرين حرام - كما سيأتي في الكلام على حديث العلاء الحضرمي في \" المغازي \" - وصح عن عثمان أنه كان لا يودع النساء إلا على ظهر راحلته، ويسرع الخروج خشية أن يرجع في هجرته.\nومع هذا النظر في رواية معمر عن الزهري؛ فقد روى أيوب عن الزهري ما يخالفه، نروى الطحاوي وغيره من هذا الوجه عن الزهري قال:\nإنما صلى عثمان بمنى أربعًا؛ لأن الأعراب كانوا كثروا في ذلك العام، فأحب أن يعلمهم أن الصلاة أربع.","vol":"14","page":998},{"text":"وروى البيهقي من طريق عبد الرحمن بن حميد بن عبد الرحمن بن عوف عن أبيه عن عثمان: أنه أتم بمنى، ثم خطب فقال:\n\"إن القصر سنة رسول الله ﷺ وصاحبيه، ولكنه حدث طَغَام (١) - بفتح الطاء المعجمة -؛ فخفت أن يستنوا \". وعن ابن جريج: أن أعرابيًا ناداه في منى: يا أمير المؤمنين! ما زلت أصليها منذ رأيتك عام أول ركعتين \".\nوهذه طرق يقوي بعضها بعضًا \".\nقلت: ولهذا كنت أوردت رواية أيوب المتقدمة عن الزهري في \" صحيح أبي داود \" (١٧١٣)، وقد فات الحافظ أن يعزوها لأ بي داود.\nوقبل [أن] أنهي الكتابة حول هذا الحديث وإعلاله بـ (عبد الرحمن بن نمر) هذا، لا بد لي من ذكر أمرين:\nأحدهما: أن تعصيب الخطأ في الحديث بابن نمر لا يستقيم في النقد العادل؛ الا لو صح السند إليه، وهذا غير واضح لدي - وإن كنت أميل اليد -؛ لأن الراوي عنه وهو: (الوليد بن مسلم) كان يدلس تدليس التسوية؛ فيحتمل أن يكون بين (ابن نمر) والزهري من ليس بحجة، أسقطه الوليد، ولأن الراوي عن هذا (سعيد ابن يزيد) لم أجد له ترجمة. والله أعلم.\nوالآخر: أن هناك حديثًا آخر فيه تصريح عثمان نفسه أنه انما أتم في منى لأنه تأهل بمكة، واحتج بحديث، ولكن ذلك مما لايصح عنه - كما تقدم بيانه تحت الحديث (٤٥٧٠) -.\n_________\n(١) أي: من لا عقل له ولا معرفة. وقيل: هم أوغاد الناس وأرذلهم.","vol":"14","page":999},{"text":"<span data-type=\"title\" id=toc-6947>٦٩٣٠ </span>(*) - (كان إذا غشي أهله فأنزل؛ قال: اللهم! لا تجعل للشيطان فيمارزقتني نصيبًا) .\nضعيف وموقوف. أخرجه ابن أبي شيبة في \" المصنف \" (١٠/ ٣٩٤/٩٧٨٣) من طريق عطاء بن السائب عن ابن أخي علقمة بن قيس عن علقمة: أن ابن مسعود كان ... إلخ.\nقلت: وهذا إسناد موقوف ضعيف، ورجاله ثقات؛ لكن عطاء بن السائب كان اختلط.\nوهكذا موقوفًا عزاه الحافظ في \" الفتح \" (١/ ٢٤٢) لابن أبي شيبة ساكتًا عنه! وإنما خرجته؛ لأن الإمام الصنعاني عزاه إليه أيضًا في \" سبل السلام \" (١/١٣٣ - صبيح)، لكن جعله مرفوعًا إلى النبي ﷺ، فالظاهر أنه سبق قلم أو نظر منه ﵀؛ فإنه كثير الاستفادة من \" الفتح \" مع قلة العزو إليه - كما هو معلوم عند الدارسين لكتابه -!\nومثله ضعفًا ووقفًا ووهمًا قول الحافظ في \" الفتح \" (٩/ ٢٢٩):\n\" وفي مرسل الحسن عند عبد الرزاق:\nإذا أتى الرجل أهله؛ فليقل: باسم الله، اللهم! بارك لنا فيما رزقتنا، ولا تجعل للشيطان نصيبًا فيما رزقتنا. فكان يرجى إن حملت أن يكون ولدًا صالحًا \".\nفقوله: \" مرسل الحسن، وهم منه ﵀؛ لأن الحسن لم يرفعه، وإنما قال: \" يقال ... \" فذكره.\n_________\n(*) كذا أصل الشيخ ﵀، قفز عن ثلاثة أرقام. (الناشر) .","vol":"14","page":1000},{"text":"هكذا أخرجه عبد الرزاق في \"مصنفه\" (٦/١٩٤/١١٤٦٧) بإسناده عنه، ليس فيه التصريح برفعه ولو أنه رفعه؛ لكان منكرًا؛ لأن مراسيل الحسن كالريح - كما قال بعض الحفاظ -، ولأنه مخالف للحديث الصحيح:\n\"لو أن أحدهم يقول حين يأتي أهله: باسم الله، اللهم! جنبني الشيطان، وجنب الشيطان ما رزقتنا، ثم قدر بينهما في ذلك أو قضي ولد؛ لم يضره شيطان أبدًا \".\nرواه الشيخان وغيرهما من حديث ابن عباس ﵄، وهو مخرج في \"آداب الزفاف\"، و\" الإرواء\" (٢٠١٢) وغيرهما.\n<span data-type=\"title\" id=toc-6948>٦٩٣١ </span>- (تارِك الصلاة كافرٌ) .\nمنكر.\nذكره ابن حبان في \" الثقات \" (٨/ ٢٧) من رواية نوح بن يزيد الفارسي أبي أحمد الترمذي عن أحمد بن موسى المِربَدي البصري عن حماد ابن سلمة عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا.\nأورده في ترجمة (أحمد المربدي) هذا، ولم يزد فيها على قوله:\n\"لم أر في حديثه شيئًا تنكره القلوب إلا حديثًا واحدًا، روى عن محمد بن عمرو ... \".\nكذا وقع فيه: (روى عن محمد بن عمرو)؛ فيفيد بظاهره أن الضمير يعود إلى المترجم، وأنه رواه عن (محمد بن عمرو) مباشرة، وهو خلاف قوله فيه -\nأعني: المترجم - قبل أن يسوق الحديث:\n\" يروي عن حماد بن سلمة، روى عنه نوح بن يزيد الفارسي أبو أحمد ساكن ترمذ \".","vol":"14","page":1001},{"text":"وكذا في \" ترتيب الثقات \" للهيثمي، وكذلك وقعت الرواية في \"لسان الميزان \" للحافظ، إلا أنه لم يذكر قوله: \"يروي عن حماد ... \" إلخ.\nويترجح عندي أنه سقط منه أو من الناسخ، وأن الصواب أنه سقط من قلم ناسخ \" الثقات\" قوله: بعد (روى): \" عن حماد \"، أو أنه من أوهام المؤلف التي أشاروا إليها حين تكلموا عن تساهله في \" الثقات\" - كما حققته في مقدمة كتابي الجديد \"صحيح الموارد \"، وهو تحت الطبع، يسر الله صدوره قريبًا إن شاء الله تعالى (*) .\nوهذه الترجمة من تلك الأدلة الكثيرة على تساهله؛ فإن (أحمد المربدي) هذا لم أره عند غيره! بل إن الراوي عنه (نوح بن يزيد الفارسي أبو أحمد الترمذي) لم أعرفه أيضًا، ولم يترجمه حتى ابن حبان، وهو في طبقة شيوخه. والله أعلم.\nوالحديث بلفظ: \" كافر\" قد روي في بعض الأحاديث الأخرى المنكرة، والآثار الموقوفة الضعيفة، تجدها في \"ضعيف الترغيب والترهيب\" في آخر (٥ - كتاب الصلاة) .\n<span data-type=\"title\" id=toc-6949>٦٩٣٢ </span>- (كان خاتم النبوة في ظَهْر رسول الله ﷺ مثل البُنْدُقة من لَحْمٍ، عليه مكتوب: محمد رسولُ الله) .\nمنكر.\nأخرجه ابن حبان في \" صحيحه\" (٨/ ٧٢/ ٦٢٦٩ - الإحسان):\nأخبرنا نصر بن الفتح بن سالم الْمُرَبَّعي العابد - بسمرقند -: حدثنا رجاء بن مرجى الحافظ: حدثنا إسحاق بن إبراهيم القاضي - بسمرقند -: حدثنا ابن جريج عن عطاء عن ابن عمر قال: ... فذكره.\n_________\n(*) وقد صدر بعد وفاة الشيخ ﵀. (الناشر) .","vol":"14","page":1002},{"text":"قلت: وهذا إسناد رجاله ثقات معروفون، غير (نصر بن الفتح) هذا، فهو غير معروف إلا بهذا الحديث، ولم يخرج له ابن حبان في \" الصحيح\" غيره، وهو مما انتقد عليه؛ فأورده الذهبي في ترجمته من \" الميزان\" وقال (٤/ ٢٥٣):\n(وَضَعَ هذا الحديث. قال ابن حبان في \"الأنواع \" في أوائل الجلد الثالث:\nأخبرنا نصر بن الفتح ... \" فساقه بإسناده ومتنه. ثم قال:\n\" راج هذا على ابن حبان، واعتقد صحته، وهو كذب، وقاضي سمرقند، ذكره ابن أبي حاتم، وما ليَّنَهُ أحد قط \".\nقلت: بل قال فيه البخاري:\n\"معروف الحديث\".\nووثقه ابن حبان، وروى عنه ثقتان آخران: عبدة بن سليمان، وأحمد بن منصور المروزي. (انظر \" تيسير الانتفاع \") .\nقلت: فالعلة من (نصر) هذا شيخ ابن حبان، وقد قعقع عليه الحافظ في \"اللسان \" فقال عقبه (٦/ ١٥٦):\n(ونصر بن الفتح ما ضعفه أحد قط أيضًا، وهو شيخ ابن حبان، فمن أين للمصنف أن هذا الحديث موضوع؟! نعم؛ هو شاذ لمخالفته الأحاديث الصحيحة في صفة خاتم النبوة، وموضع المخالفة منه ذكر الكتابة، فلعله دخل عليه حديث في حديث، انتقل ذهنه من خاتم الكتب إلى خاتم النبوة (١) . والله أعلم\".\n_________\n(١) يشير إلى حديث أنس: \" كان نقش خاتم رسول الله ﷺ (محمد) سطر، و(رسول) سطر، و(الله) سطر \". متفق عليه، ومحو مخرج في \"مختصر الشماثل \" (٥٨/ ٧٤) .","vol":"14","page":1003},{"text":"قلت: هذا تعقب لفظي، وخلات شكلي؛ فإن قول الذهبي: \"وضع \" ليس من الضروري أن يفسر بأنه يعني أنه تعمد الوضع؛ بل هو على وزان الحديث الصحيح: \"كذب أبو السنابل \" (١) . ولذلك فإني اتبعت هذه السنة مع بعض الناس تحذيرًا - كما يأتي قريبًا - وكون الشيخ (نصر بن الفتح) ما ضعفه أحد لا يمنع من تخطئته بهذا اللفظ - كما هو ظاهر -، أو بما هو أخف منه؛ كقول الحافظ المتقدم: \"شاذ\"، أو قولي: \" منكر\"، بل إن هذا أولى وألصق بعلم (المصطلح)؛ فإن (الشاذ) فيه: ما رواه الثقة مخالفًا لمن هو أوثق. و(الشيخ) - وإن لم يصرح أحد بتضعيفه؛ فكذلك - لم يوثقه غير ابن حبان، وهو من تساهله الذي نصوا عليه، كيف لا، وهو لا يعرف إلا بهذا الحديت المنكر الخالف للأحاديث الصحيحة؟!\nلهان من الغرائب أن الحافظ وقع في نحو ما أنكره على الذهبي في صدر تعقبه المتقدم عليه؛ فإن الهيثمي - شيخ الحافظ - لما عقب على هذا الحديث في \"الموارد\" بقوله (ع ٥١٤/ ٢٠٩٧):\n\" قلت: اختلط على بعض الرواة (خاتم النبوة) بالخاتم الذي كان يختم به الكتب\".\nفعلق عليه الحافظ في حاشية الكتاب بقوله:\n\" البعض هو (إسحاق)، فهو ضعيف \"!\nفلقائل أن يعارضه فيقول:\n\" (إسحاق بن إبراهيم القاضي) ما ضعفه أحد قط أيضًا، وهو شيخ (رجاء ابن مرجى) الحافظ؛ فمن أين له أن هذا الحديث شاذ؟! \".\n_________\n(١) \" الصحيحة \" (٣٢٧٤) .","vol":"14","page":1004},{"text":"والجواب عنهما كليهما معروف؛ ألا وهو: المخالفة، غاية ما في الأمر أن الحافظ رفض حكم الذهبي عليه بالوضع، ﴿ولكل وجهة هو موليها﴾، والخلاف في وجهة نظري سهل بعد اتفاقهما على رد الحديث.\nوقد أكد الحافظ ذلك في \" فتح الباري \" بعد أن ذكر بعض الأحاديث في صفة خاتم النبوة - منها حديث جابر بن سمرة بلفظ: \" بيضة الحمامة\" -، قال (٦/٥٦٣):\n\"وأما ما ورد من أنها كانت كأثر محجم، أو كالشامة السوداء أو الخضراء، أو مكتوب عليها: (محمد رسول الله)، أو \" سِرْ وأنت المنصور\" أو نحو ذلك؛ فلم يثبت منها شيء \". ثم قال:\n\" ولا تغتر بما وقع منها في \" صحيح ابن حبان \"، فإنه غفل حيث صحَّح ذلك. والله أعلم \".\nقلت: ولم تُعْجِبْ هذا النصيحة إمّعة ابن حبان وهاويه! فقد تعقبه في تعليقه هنا بقوله (٦/٤٤٦):\n\" نقول: إن الحافظ ابن حبان لم يغفل، وإنما أثبت ما سمع، وهذا مقتضى الأمانة، وبين الخطأ فيما سمع، وهذا مقتضى العلم وواجب العلماء \"!\nفأقول: لكنك لم تؤد الأمانة، ولم تنصح الأمة، وطعنت في علم حافظ السنة، واستصغرت شأنه وعلمه، وصورته للقراء أنه لا يعرف واجب العلماء!\nفاتق الله في نفسك! ولا تتسرع في نقد جبال العلم بجهلك، ألا تعلم أن تعقبك هذا - لولا ما فيه من كذب يأتي بيانه - إنما يصلح فيمن قد ينتقد مؤلفًا من مؤلفي (المسانيد)؟ كالإمام أحمد مثلًا الذي يسوق الأحاديث بأسانيدها، وفيها ما","vol":"14","page":1005},{"text":"لايصح - ولا يبين - وذلك لأنه لم يلتزم الصحة في كتابه؛ فلا ينتقد، بخلاف ابن حبان الذي التزمها ثم أخل بها في مئات أحاديثه - كهذا وغيره - نعم؛ كان يكون مما لا ضير عليه؛ لو أنه رواه ثم بيَّن عواره - كما يفعل أحيانًا -، ولكنه لم يفعل هنا.\nوأما قولك فيه: إنّه \" بين الخطأ فيما سمع \"! فهو كذب، ولو صدقت؛ لما جاز لطالب علم صغير مثلك أن ينتقده، فكيف ترمي به الحافظ الكبير؟! فاتق الله! واعرف طبيعة نفسك، وقدر علمك ولا يحملنك شهوة النقد على التطاول على الحفاظ والعلماء.\nثم ما بالك أعرضت عن ذكر قول الذهبي في ترجمة (نصر بن الفتح) شيخ ابن حبان، وكذا قول الحافظ العسقلاني، ولم تذكر فيها جرحًا، واكتفيت فيها بذكر سنة وفاته، ومن مصدر ليس من كتب الجرح والتعديل؛ ولذلك أعرضت عن تسميته - وهو \" الأنساب\"؛ فيما يبدو لي - وغيرت فيها تدليسًا وتوهيمًا! لم كتمت جرح الحافظين إياه وحكمهما على الحديث بالوضع والشذوذ؟! هل يمكن أن يفهم أحد من سيئاتك هذه إلا أنك متحيز لابن حبان تحيزًا له قرنان، وأنه لا يحملك على ذلك إلا حبك للظهور والمخالفة، وإن مما يؤكد ذلك أنك أعللت\nالحديث بخلافهما فقلت: \"إسناده ضعيف، ابن جريج قد عنعن، وهو موصوف بالتدليس\"!\nوأما التكارة التي في متنه فلا أنت سلمت بها، ولا أنت دفعتها، وهذا أمر طبيعي جدًا منك، يمنعنك منه أمران: الجهل، وبطر الحق! والله المستعان، ولا حول ولا قوة إلا بالله.","vol":"14","page":1006},{"text":"<span data-type=\"title\" id=toc-6950>٦٩٣٣ </span>- (يَدْخُلُ الْجَنَّةَ رَجُلٌ؛ فلا يَبْقَى فِي الْجَنَّةِ أَهْلُ دَارٍ، وَلا أهلُ غُرْفَةٍ إِلا قَالُوا: مَرْحَبًا [مَرْحَبًا] إِلَيْنَا [إِلَيْنَا]، فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ! مَا توَّى على [هَذَا] الرَّجُلِ فِي ذَلِكَ الْيَوْمِ. قَالَ:أَجَلْ وَأَنْتَ هُوَ يَا أَبَا بَكْرٍ!) .\nمنكر.\nأخرجه ابن حبان في \" صحيحه، (٢١٧٢ - موارد، ٦٨٢٨ - الإحسان)، والطبراني في \" المعجم الكبير \" (١١/ ٩٨/ ١١١٦٦) وفي \" الأوسط \" (١/١٥٤/ ٤٨١ و٦/ ١٩٤/٦١٦٨)، وابن عدي في \" الكامل، (٣/ ١٧١) من طريق أحمد بن محمد بن أبي بكر السالمي: حدثنا ابن أبي فديك عن رباح بن أبي معروف عن قيس بن سعد عن مجاهد عن ابن عباس مرفوعًا. وقال ابن عدي:\n\"وهذا الحديث لا يرويه إلا رباح \". وقال الطبراني:\n\" لم يروه عن قيس إلا رباح، ولا عنه إلا ابن أبي فديك، تفرد به أحمد بن محمد بن أبي بكر السالمي \".\nقلت: لم أجد له ترجمة فيما لدى من كتب الجرح والتعديل، ولا في \" ثقات ابن حبان \"! وأما قول الهيثمي في \" المجمع \" (٩/ ٤٦):\n\" رواه الطبراني في \"الكبير \" و\" الأوسط \"، ورجاله رجال الصحيح؛ غير أحمد بن أبي بكر السالمي، وهو ثقة\"!\nفأظنه من أوهامه، التبس عليه بغيره. والله أعلم.\nونقله عنه المعلق على \"مجمع البحرين\" (٦/ ٢٢٤) وأقره! وكذلك فعل الداراني (٧/ ٧٦) - رغم أنه خرجه في نحو صفحة -؛ فإنه يصدّره بذكر مرتبته","vol":"14","page":1007},{"text":"- كما هي العادة -، إما جهلًا، أو توقفًا، أو رهبة من مخالفة تصحيح ابن حبان إياه؛ فإنه قلما يصرح بمخالفته، فضلًا عن أن يرد عليه - كما يفعل مع غيره -، ولو كان إمام الأئمة كالبخاري! فهو عليهم جريء متجاهلًا الحكمة القائلة:\nالرأي قبل شجاعة الشجعان *** هو الأول وهي الحل الثاني!\nألا تراه هنا غض الطرف عن التصريح بمرتبة الحديث أولًا، ثم عن ترجمة (رباح بن أبي معروف)؛ لا لأنه من رجال (الصحيح)، وانما لأن مرهوبه - إن صح التعبير - متناقض فيه أشد التناقض، فلو أنه أخذ في ترجمته؛ لاستلزم ذلك ذكر ما قاله فيه من التناقض، وإلا؛ لظهر تحيزه اليه وتعصبه له، ولذلك فقد رأى من الحكمة العمل بالمثل الشامي: (الهريبة نصف الشجاعة) ! ا\nفاعلم - يا أخي - أن (رباحًا) هذا مختلف فيه؛ فمن أحسن ما قيل فيه:\n\"صالح \". وأسوؤه وأبينه قول ابن حبان في \" الضعفاء \" (١/ ٣٠٥):\n\" كان ممن يخطئ، ويروي عن الثقات ما لا يتابع عليه. والذي عندي فيه التنكب عما انفرد به من الحديث، والاحتجاج بما وافق الثقات من الروايات، على أن يحيى وعبد الرحمن تركاه \".\nثم تناقض فأورده في \" الثقات \" أيضًا (٦/ ٣٠٧) ملخصًا كلامه المتقدم:\n\"يخطئ ويهم\".\nلكني أقول: إنه متناقض عندي تأليفًا لا علمًا؛ فقد صرح في بعض الرواة الآخرين الذين وصفهم بالخطأ أنه لا يحتج بهم عند التفرد؛ بل جعلها قاعدة في مقدمة\" الضعفاء\"، وقد حققت ذلك في مقدمتي لكتابي \" صحيح الموارد \"،","vol":"14","page":1008},{"text":"وهي تحت التحرير والطبع قريبًا إن شاء الله تعالى (*) .\nوعليه؛ فلا منافاة بين الكتابين في الحكم؛ فهو ضعيف فيهما عند التفرد، وهذا معنى قول الحافظ فيه:\n\" صدوق، له أوهام \".\nوأنا أعتقد أئه وهم في متن هذا الحديث، وأتى بمعنى منكر، وهو قوله:\n\" وأنت هو يا أبا بكر \"! فأين النبي ﷺ؟! فلعله أراد أن يقول: فأنت منهم أو نحو ذلك فخانته حافظته، فقال ما قال! فقد جاء الحديث عن أبي هريرة بلفظ:\n\"من أنفق زوجين في سبيل الله؛ دعاه خزنة الجنة، كل خزنة باب: أي: فُلْ! هَلُمَّ! \".\nفقال أبو بكر: يا رسول الله! ذلك الذي لا توى عليه. قال رسول الله ﷺ:\n\" إني لأرجو أن تكون منهم \".\nرواه البخاري ومسلم. وهو مخرج في \" الصحيحة \" (٢٨٧٩) .\n<span data-type=\"title\" id=toc-6951>٦٩٣٤ </span>- (يا معشر الأنصار! كنتم في الجاهلية - إذ لا تعبدون الله - تحملون الكل، وتفعلون في أموالكم المعروف، وتفعلون إلى ابن السبيل، حتى إذا مَنَّ الله عليكم بالإسلام، ومن عليكم بنبيِّه؛ إذا أنتم تحصنون\nأموالكم!) .\nمنكر.\nأخرجه الحاكم (٤/ ١٣٣) من طريق علي بن حجر السعدي: ثنا\n_________\n(*) وقد طبع بعد وفاة الشيخ ﵀. (الناشر) .","vol":"14","page":1009},{"text":"عالم بن سُوَيد عن محمد بن موسى بن الحارث عن أبيه عن جابر بن عبد الله ﵄، قال:\nأتى رسول الله ﷺ بني عمرو بن عوف يوم الأربعاء، فرأى شيئًا لم يكن رأها قبل ذلك من جصنة على النخيل، فقال:\n\"لو أنكم اذا جئتم عيدكم هذا؛ مكثتم حتى تسمعوا من قولي \".\nقالوا: نعم بأبائنا أنت يا رسول الله وأمهاتنا. فلما حضروا الجمعة؛ صلى بهم رسول الله ﷺ الجمعة، ثم صلى ركعتين في المسجد، وكان ينصرف إلى بيته قبل ذلك اليوم.\nثم استوى، فاستقبل الناس بوجهه، فتبعت (!) له الأنصار، أو من كان منهم، حتى وفى بهم إليه (!) فقال: ... فذكره وزاد:\n\" وفيما يأكل ابن آدم أجر، ويأكل السبع أو الطير أجر\".\nفرجع القوم فما منهم أحد إلا هدم من حديقته ثلاثين بابًا. وقال:\n\" صحيح الإسناد\"! ورده الذهبي بقوله:\n\" قلت: عاصم - إمام مسجد قباء -: خرج له النسائي؛ ولكن من شيخه؟! \".\nوأقره ابن الملقن في \"مختصره \" (٥/٢٦٥٠) .\nوأخرجه من الوجه المذكور ابن خزيمة في \" صحيحه \" (٣/ ١٨٢ - ١٨٣) إلى قوله: \" قبل ذلك اليوم،، دون حديث الترجمة، لكنة أشار اليه بقوله عقبه: \" فذكر الحديث\".","vol":"14","page":1010},{"text":"ولا أستبعد أن يكون ساقه في مكان آخر من \"صحيحه \" في بعض أجزائه التي لم تطبع بعد. وقال في الباب الذي ترجم به عن القدر المذكور منه:\n\"إن صح الخبر؛ فإني لا أقف على سماع موسى بن الحارث من جابر بن عبد الله\".\nومن طريق ابن خزيمة أخرجه ابن حبان في \" صحيحه \" (٥٨١ - موارد)، وهذا مما يؤكد تساهله أكثر من شيخه في التصحيح والتوثيق، فإن هذا قد غمز في صحته - كما رأيت دون ابن حبان -؛ فإنه ساقه في \" صحيحه \" (٢٤٧٥/الإحسان) محتجًا به! وذكر (محمد بن موسى بن الحارث) - وهو التيمي - وأباه في كتابه \"الثقات\" (٥/٤٠٥ و٧/ ٣٩٧)، ولم يذكر في ترجمتيهما شيئًا يدل على حالهما أكثر مما جاء في هذا الإسناد! على وهم وقع له في ترجمة (الأب):\n(موسى بن الحارث!؛ فإنه قرن مع ابنه (محمد بن موسى) راويًا آخر هو (عاصم ابن سويد الأنصاري) ! وهذا إنما روى عن الابن وليس عن الأب كما سبق.\nوعلى كل حال؛ فهما مجهولان لا يعرفان، إلا بهذا الإسناد. ومن تراجم الذهبي في \"الميزان\":\n\" محمد بن موسى الرواسي، عن أبيه، ومحمد بن أبي موسى، عن القاسم ابن مخيمرة - مجهولان \".\nفقال الحافظ في \" اللسان \" (٥/ ٣٩٩):\n\"وفي \"ثقات ابن حبان \": (محمد بن موسى بن الحارث) عن أبيه، وعنه (عاصم بن سويد الأنصاري) . فيحتمل أن يكون الأول \".\nوالحديت أخرجه البيهقي في \"شعب الإيمان \" (٣/ ٢٦٥ - ٢٦٦/٣٥٠٠) من طريق الحجبي - وهو: عبد الله بن عبد الوهاب -: نا عاصم بن سويد بن زيد","vol":"14","page":1011},{"text":"ابن جارية الأنصاري به بتمامه؛ إلا أنه وقع في إسناده تحريف كثير، وكذا في متنه، ولا فائدة تذكر من بيانه.\nإذا عرفت ما تقدم من البيان والتحقيق؛ فمن الجناية على هذا العلم الشريف، والتعالي على العارفين به، والتشبع بما لم يعط ما صنعه الأخ حسين الداراني في طبعته لكتاب \" موارد الظمآن \"؛ فإنه قلب اسم الابن والأب في إسناد الحديث فجعله هكذا: (موسى بن محمد بن الحارث)، ثم قال (٢/ ٣٠٦):\n\" لقد انقلب هذا الاسم في النسختين (يعني: من الموارد)، وفي \" صحيح ابن خزيمة \" وفي \" المستدرك \" فجاء: \" محمد بن موسى\". والصواب ما أثبتناه وهو: موسى ابن محمد بن إبراهيم بن الحارث التيمي. (كذا) . وجاز هذا القلب على الحافظ ابن خزيمة - وعلى تلميذه اين حبان أيضًا - فقال: \" فإني لا أقف على سماع موسى بن الحارث في جابر بن عبد الله \". وعلى الحافظ الذهبي إذ قال:\n\" عاصم - إمام مسجد قباء -: خرج له النسائي؛ ولكن من شيخه؟! \".\nولم يتنبه لذلك أيضًا الأستاذ الشيخ محمد ناصر الدين الألباني؛ فقد نقل عنه الدكتور مصطفى الأعظمي قوله: \" عاصم بن سويد فيه جهالة، ومحمد بن موسى بن الحارث التيمي [وأبوه] (١): لم أعرفهما \". وانظر التعليق التالي\".\nقلت: لم يذكر فيه ما يناسب المقام سوى ضعف (موسى بن محمد) وباقي رجاله ثقات.\n_________\n(١) هذه الزيادة من نسختي من \"صحيح ابن خزيمة \" الظاهر أنها سقطت من الطابع وقوله:\n\" نقل عنه الدكتور ... \" غير دقيق، وتعمية للمصدر أخشى أن يكون مقصودًا، وهو على كل حال من أخطائه أو عجمته؛ لأنه من تعليقي على \" الصحيح \"، بطلب من الدكتور، والداراني يعلم ذلك من المقدمة (ص ٦) فمن شاء؛ راجع؛ ليتبين ما تفعل المعاصرة، نسأل الله السلامة.","vol":"14","page":1012},{"text":"وجوابًا عليه أقول:\nكنت أتمنى - والله - أن يكون الأخ الداراني قد تنبه لشيء غفل عنه أولئك الحفاظ الذين سماهم وغيرهم ممن لم يذكر كالحافظ البيهقي والعسقلاني لتعقبه عليه انطلاقًا من الحكمة القائلة (كم ترك الأول للاخر)، ولكن هيهات لمثله أن يمكنه ذلك، وهو في هذا العلم لا يزال قزمًا كما تدل على ذلك كثرة أخطائه وأوهامه التي تيسر لي بيان الكثير منها، وما لنا نذهب بعيدًا، وهذا هو المثال بين أيدينا! لقد غَفَّل كل أولئك الحفاظ، واستصوب تغيير إسناد ما رووا، بمجرد الدعوى التي لا يعجز عنها أجهل الناس؛ بل إنه خالف أدبًا من آداب رواية الحديث التي نصوا عليها في (النوع السادس والعشرون في صفة رواية الحديث) من \"علم المصطلح \"، وهو: أن الواجب المحافظة على الأصل مع بيان التصحيح بحاشية الكتاب، إلا إذا كان الخطأ واضحًا ليس هناك شبهة في أنه خطأ \" (١) .\nقلت: وكيف يمكن أن يتصور العقلاء وضوح خطأ ما ادعاه هذا الرجل على أولئك الحفاظ وهو لم يدل على ذلك بشبه دليل، الأمر الذي يقول الشاعر:\nوالدعاوى ما لم تقيموا عليها *** بينات أبناؤها أدعياء\nنعم، إني لأظن أن الذي حمله على ذلك هو إعجابه برأيه، وغروره بنفسه، وتخيله ما رآه في ترجمة (عاصم بن سويد) أنه روى عن (موسى بن محمد)، وهذا من ضيق عطنه، وقلة معرفته بهذا الفن، فقد يروي الراوي عن جمع من\nشيوخه متفقين في الاسم واسم الأب، وفي ذلك ألف الخطيب كتابه \" المتفق\n_________\n(١) انظر \"الباعث الحثيث شرح اختصار الحديث\" للشيخ أحمد شاكر رحمه الله تعالى (ص ١٦٤/ صبيح وأولاده) .","vol":"14","page":1013},{"text":"والمفترق \"، وفيه أقسام، وزاد عليه الحافظ ابن الصلاح في \"النوع الرابع والخمسون \" من \" مقدمته، أنواعًا أخرى، وضرب لها بعض الأمثلة منها القسم الثاني، وفيه اثنان كلاهما في عصر واحد، وكلاهما يروي عنه الحاكم! وأغرب منه ما ذكره عن شعبة أنه روى عن سبعة كلهم أبو حمزة، فراجعه؛ إن شئت مع شرح الحافظ\nالعراقي عليه (ص ٣٥٨، ٣٦٤ - حلب) .\nوختامًا أقول:\nلقد جهل الرجل هذه الحقيقة العلمية، واغتر بما عنده من نتف من العلم، فظن جهله علمًا، فوقع في الغفلة التي رمى بها غيره، ولوأنه كان على سلامة من الغرور وحب الظهور؛ لتحفظ في حكمه على الأقل، ولم يتعرض لغيره بذكر،\nولقال: أرى كذا، أو يحتمل عندي كذا وكذا، ولم يحرف الإسناد. ولكن صدق من قال:\nومهما تكن عند امرئ من خليقة *** وإن خالها تخفى على الناس تعلم\nوالله المستعان، ولا حول ولا قوة إلا بالله.\n<span data-type=\"title\" id=toc-6952>٦٩٣٥ </span>- (يا عائشة! إذا طبخت قدرًا، فأكثروا فيها من الدُّبَّاء، فإنه يشد قلب الحزين) .\nضعيف.\nرواه أبو بكر الشافعي في \" الفوأئد \" (٩٩/ ١) حدثنا محمد بن إبراهيم الأنماطي (١): نا صالح بن علي النوفلي: ثنا عبد الله بن محمد بن قدامة: نا ابن المبارك عن هشام بن عروة عن أبيه عن عائشة مرفوعًا. حدثني ابن ياسين:\n_________\n(١) بغدادي من الحفاظ، جرح، وفي \" تاريخ بغداد \" (١/ ٣٨٨) أنه من كبار أصحاب يحيى ابن معين وحفاظ الحديث.","vol":"14","page":1014},{"text":"حدثني عبد الرحمن بن واقد أبو مسلم الواقدي (١): نا يحيى بن عقبة عن هشام ابن عروة وقال ابن ياسين: حدثني جعفر بن محمد الخباز: نا عمار بن نصر أبو ياسر: نا بقية بن الوليد عن يعقوب بن يوسف بن صدقة عن هشام بن عروة جميعًا قالا: عن أبيه عن عائشة مرفوعًا. وهذا اللفظ للواقدي.\nقلت: (عبد الله بن محمد بن قدامة) كذا وقع في الأصل، وقوله: (ابن قدامة): غريب، ولعله وجه في نسبه؛ فقد قيل فيه غير ذلك، وهو: عبد الله بن محمد بن علي بن نفيل أبو جعفر، النفيلي الحراني، وهو ثقة من شيوخ أبي داود،\nوأكثر عنه، وهو مترجم في \" الإكمال \"، مرموزًا له بأنه روى عنه البخاري والأربعة، لكنه حينما سرد أسماء الرواة عنه؛ لم يذكر فيهم الإمام البخاري، وذكر فيهم (صالح بن علي النوفلي) المذكور هنا، وبروايته عنه، وبرواية هذا عن الإمام (ابن المبارك) .\nوأما (عبد الله بن محمد بن قدامة): فلم أعثر له على ترجمة فيما لدي من المصادر.\nوقال الحافظ العراقي في \" تخريج الإحياء \" (٢/ ٣٧١):\n\"رويناه في \" فوائد \" أبي بكر الشافعي من حديثها، ولا يصح \".\nوسقط من طبعة (دار المعرفة - بيروت) قوله: \" من حديثها ولا يصح\"، والاستدراك من \" شرح الإحياء \".\nوله طريق أخرى عند الشافعي - كما ترى - من رواية (يحيى بن عقبة) - وهو: (ابن أبي العيزار) -: قال أبو حاتم:\n_________\n(١) صدوق يغلط. \" تقريب \".","vol":"14","page":1015},{"text":"\" يفتعل الحديث، وهو مما لا يفرح بحديثه \".\nوعلى ذلك؛ فقد بقي الحديث على الضعف الذي صرح به الحافظ العراقي.\nأملى هذا التخريج المؤلف على ابنته (أم عبد الله) في ١٧ رمضان ١٤١٨ هـ في مرضه الشديد الذي يرجو الله ﵎ أن يعافيه معافاة تامة، ويعود إلى أحسن ما كان عليه من نشاطه العلمي السابق، فإن وجد في هذا الإملاء خطأ علمي؛ فلا غرابة في ذلك، فالأمر كما قال ﵇: \"كل بني آدم خطاء ... \"، فكيف والمملي في مرضه الشديد، والله ﷿ يقول: ﴿ليس على الأعمى حرج ولا على الأعرج حرج ولا على المريضة حرج ...﴾ .\n<span data-type=\"title\" id=toc-6953>٦٩٣٦ </span>- (ما ألهاك عن ذكر الله تعالى؛ فهو مَيْسِر) .\nباطل لا أصل له.\nحتى ولا في الأحاديث الموضوعة، وهو من الأحاديث الكثيرة التي سوّد بها الشيخ عبد الغني بن إسماعيل النابلسي الصوفي دون أن يعزوها إلى مصدر من كتب السنة -، ولو كانت تروي ما هب ودب من الأحاديث الموضوعة والمنكرة -؛ يؤيد بها في كتابه \" إيضاح الدلالات في سماع الآلات \" إباحة سماع آلات الطرب مهما تعددت أنواعها واختلفت أصواتها؛ إذا كانت النية طيبة! وقد كرر ذلك في غير ما موضع من كتابه المذكور، ومن أجمعها قوله (ص ١٣٠ إلى ص ١٣٣):\n\" أما حكم الله تعالى في هذه المسألة - التي هي مسألة سماع الآلات المطربات يالنغمات الطيبات - مطلقًا على مقتضى ما قدمناه من الأقسام، فإن اقترنت هذه الآلات، وهذا السماع المذكور بأنواعه بالخمر أو الزنى أو اللواط أو دواعي ذلك - من المس بشهوة والتقبيل أو النظر بشهوة لغير الزوجة والأمة، أو لم يكن شيء من ذلك","vol":"14","page":1016},{"text":"في المجلس، بل كان في المقصد والنية الشهوات المحرمة، بأن تصور في نفسه شيئًا من ذلك واستحسن أن يكون موجودًا في المجلس -؛ فهذا السماع حرام حينئذٍ على كل من سمعه بعينه بحقه هو في نفسه باعتبار قصده هو ونيته؛ لأنه داعٍ في حقه إلى الوقوع \". ثم قال:\n\"هذا مقدار ما يحرم من سماع الآلات المطربة والنغمات الطيبة؛ لما يترتب على ذلك من الوقوع في المحرمات العينية، لا لعين ذلك السماع في نفسه.\nوأما المباح في ذلك فهو إذا كان المجلس خاليًا من الخمر والزنى واللواط، والمس بشهوة، والتقبيل والنظر بشهوة لغير الزوجة والأمة، وكان لذلك السامع قصد حسن ونية صالحة وباطن نظيف طاهر من الهجوم على الشهوات المحرمة - كشهوة الزنى أو اللواط أو شرب الخمر أو شيء من المسكرات أو المخدرات -، وكان قادرًا على ضبط\nقلبه وحفظ خاطره، من أن يخطر فيه شيء مما حرمه الله عليه، واذا خطر؛ يقدر على دفعه من قلبه، وغسل خاطره منه في الحال، ولا يضره تكرر وقوع ذلك في القلب بعد أن يكون مراقبًا للامتناع من قبوله؛ فإنه يجوز له أن يسمع هذا السماع المذكور حينئذ بأنواعه كلها، ولا يحرم عليه شيء من ذلك، ولا يكره له ما دام موصوفًا بما ذكرناه؛ لأنه طاهر نظيف حينئذ في ظاهره وباطنه، فلا يوقعه السماع المذكورفي شيء مما نهى الله تعالى عنه؛ فهو مباح له، وان لم يكن من أهل المعرفة بالله تعالى وبتجلياته، بأن كان عاميًا جاهلًا غافلًا، أو كان عالمًا. محجوبًا بعلمه عن\nشهود معلومه.\nوأما إذا كان من أهل المعرفة والشهود - فلا تخلو الأرض منهم في كل زمان ومكان إلى يوم القيامة، وإن أنكرته أهل الغفلة؛ لانطماس البصائر وفقد اليقين -؛ من القلوب - فيصير السماع المذكور حينئذ في حقه مستحبًا، مندوبًا إليه يثاب","vol":"14","page":1017},{"text":"عليه، لاستفادته منه الحقائق الإلهية، والمعارف الربانية، وفهمه به للمعاني التوحيدية، والإشارات الربانية \".\nقلت: وهو شديد التحريف لنصوص الكتاب والسنة وأقوال السلف، والفقهاء القائلين بتحريم آلات الطرب؛ دون التفصيل الذي ذهب إليه، وهو فيه مقلد للشيخ محمد الغزالي، وقد رد عليه العلماء ردًا قضوا على هذه الضلالة، كما تراه مبسوطًا في كتابي المسمى بـ\" تحريم آلات الطرب\" أو \" الرد بالوحيين وأقوال أئمتنا على ابن حزم ومقلديه المبيحين للمعازف والغنا وعلى الصوفيين الذين اتخذوه قربة ودينًا \" (ص ١٥٨ - ١٧٨) .\nولقد اغتر بهذه الرسالة - وما فيها من تحريف النصوص - كثير من مشايخ الطرق وغيرهم؛ الذين يضربون على الدفوف، وربما على الناي في حلقات ذكرهم؛ بل لقد كان منهم الشيخ محمد الغزالي المعاصر الذي توفي قريبًا؛ فإنه كان يستمع لأغاني (أم كلثوم) و(فيروز)، لكن بنية حسنة - كما بينت ذلك في كتابي المذكور (ص ١٧٧ - ١٧٨) -!\nومثله ذلك الطالب الذي كنت ذكرت قصته في المصدر المذكور آنفًا (ص ١٧٦ - ١٧٧) وخلاصتها أنه كان يستمع إلى أغاني (أم كلثوم) وهو يسبح الله تعالى! (زعم)، فلما أنكرت عليه جمعه بين التسبيح المشروع والاستماع للغناء الممنوع عند الفقهاء؛ أجاب بأنه:\n\"يتذكر غناء الحور العين\"!!\nولقد ساءني جدًا أن أحدَ من اشتهر في هذه الأيام أنه من خطباء السلفيين في دمشق - وهو المدعو: (أحمد راتب حموش) - قام بتحقيق كتاب النابلسي","vol":"14","page":1018},{"text":"هذا، وليس فيه شيء من التحقيق سوى النقل؛ بل مر على كل تحريفات المؤلف ودعاويه الباطلة، وتحقيره للفقهاء المخالفين لهواه، فيكثر من وصفهم بـ \"الفقهاء الجهلة \"؛ في الوقت الذي كتم النقول الصحيحة عن الأئمة في تحريم آلات الطرب إلا الدف، - كما تراه مفصلًا في كتابي المشار إليه آنفًا -، فقال (حموش) في آخر مقدمته لكتاب النابلسي (ص ١٢):\n\" وسواء اتفقنا مع المؤلف في الرأي أم خالفناه؛ فإن في عرضه الوافي للحجج والأدلة والبراهين ما ينير لنا السبيل، ويجعل كلًا منا يعتمد رأيًا يعتقده، ويميز فيه بين الغث والسمين \"!\nوهذا كلام هش.. إنما هو غثاء كغثاء السيل، لا غَناء فيه؛ فمن الذي يستطيع أن يميز بين الحجج الواهية والأدلة القوية ليتبين بها السبيل، ولا أعتقد أن سلفيًا - مهما كانت سويته العلمية منحطة - يسمح لنفسه أن يميع الحق الجلي الواضح بمثل هذه العبارة، وظني أن كاتبها إنما علق على هذا الكتاب قبل أن يتعرف على الدعوة السلفية، وإلا؛ كيف يقبل هذا الكاتب من المؤلف تحقيره للفقهاء - كما سبقت الإشارة إليه -؟! وفيهم إبراهيم بن محمد الحنفي المتوفي سنة ٩٥٦ هـ، وهو من كبار محققي علماء الحنفية، ومن كتبه \" الرهص والوقص لمستحل الرقص \"،\nولا بد أن الشيخ النابلسي الحنفي (!) كاذ قد وقف على هذا الكتاب؛ لأنه كان متقدمًا على النابلسي بأكثر من قرن - كما يتبين ذلك من تاريخ وفاتيهما -، و\"الرهص \" هذا في الحقيقة من أحسن ما ألف في الرد على هؤلاء الصوفية الأَكلة الرَّقصَة من عالم فاضل مشهور بمؤلفاته، ومنها كتابه \" منية المصلي \" وهو من أحسن كتب الحنفية المختصرة؛ لأنه يذكر فيه أدلة المسائل من الكتاب والسنة، فهو في هذا مثل \" منار السبيل \" في كتب الحنابلة الذي كنت خرجت أحاديثه قديمًا","vol":"14","page":1019},{"text":"في كتابي المشهور \" إرواء الغليل \".\nأمليته على ابني (عبد المصور) - وهذا خطه - ضحوة يوم السبت السابع من ذي الحجة سنة ألف وأربع مئة وثمانية عشرة، وأنا لا أزال شاكيًا من مرضي الذي كان قد ابتلاني الله به في شهر رمضان المبارك، وإن كنت أشعر بأني أحسن حالًا من ذي قبل، وأرجو من الله المزيد من الصحة والعافية، إنه خير مسؤول.\n<span data-type=\"title\" id=toc-6954>٦٩٣٧ </span>- (دخل عمر رضي الله تعالى عنه على النبي - ﷺ - وعنده جوارٍ يَضرِبْن بالدُّفوف، فأسكتهنّ لدخوله قائلًا: هو لا يحب الباطل) .\nباطل لا أول له.\nهذا من الأحاديث المنكرة التي ذكرها الشيخ النابلسي في كتابه السابق الذكر مقلّدًا فيه لغيره من شيوخ الصوفية؛ مستدلًا به على إباحة آلات الطرب على اختلاف ألوانها؛ - كما تقدم بيانه -. انظر \" إيضاح الدلالات\" (ص ٥٦) .\nوإنما روي مدحه ﵇ المذكور لعمر في قصة أخرى؛ حينما أنشد الأسود بن سريع النبيَّ ﵌ شيئًا من الشعر، ودخل عليه عمر؛ فقال النبي ﷺ للأسود: \" اسكُتْ \"، فعل ذلك ثلاث مرات. فقال الأسود: مَن هذا الذي سكَّتني له؟ قال:\n\" هذا رجل لا يحب الباطل؛ هذا عمر بن الخطاب \".\nرواه جمع بإسنادين عن الأسود بن سريع يقوِّي أحدهما الآخر، وهو مخرَّج في \"الصحيحة \" (٣١٧٩) .","vol":"14","page":1020},{"text":"<span data-type=\"title\" id=toc-6955>٦٩٣٨ </span>- (من طلب دمًا أو خبلًا - والخبل: الجرح - فهو بالخيار من ثلاث خلال، فإن أراد الرابعة؛ أخذ على يديه - أو قال: فوق يديه -: بين أن يقتص، أو يعفو، أو يأخذ العَقْل، فإن أخذ منهم واحدًا، ثم\nاعتدى بعد ذلك فله النار، خالدًا فيها مخلدًا) .\nمنكر.\nأخرجه عبد الرزاق في \" المصنف \" (١٠/ ٨٦ - ٨٧/١٨٤٥٤)، عن إبراهيم بن محمد عن الحارث بن الفضيل عن [سفيان بن] أبي العوجاء السلمي عن أبي شريح الخزاعي مرفوعًا.\nقلت: وهذا إسناد منكر ضعيف جدًا؛ (إبراهيم بن محمد) هذا - هو: ابن أبي يحيى المدني، وهو -: متروك، وقد كذبه بعضهم، على أن فوقه سفيان بن أبي العوجاء، وهو ضعيف، معروف الضعف.\nوقد رواه جمع من أصحاب \" السنن \" وغيرهم من طريق محمد بن إسحاق عن الحارث بن فضيل به.\nوقد يبدو لبعضهم أن محمد بن إسحاق متابع لإبراهيم بن محمد بن أبي يحيى، وليس كذلك؛ فإن محمد بن إسحاق مشهور بالتدليس، وقد عنعنه في رواية الجماعة عنه؛ فيحتمل أنه تلقاه عنه.\nفإن قيل: قد أخرجه ابن جرير في \" تهذيب الآثار \" (مسند عبد الله بن عباس) (١/ ٣٠/ ٣٧) فقال:\nحدثنا عمرو بن عبد الحميد الآمُلي قال: حدثنا جرير، وحدثنا ابن بشار قال: حدثنا ابن أبي عدي عن محمد بن إسحاق قال: حدثني الحارث بن الفضيل به.","vol":"14","page":1021},{"text":"قلت: وهذا إسناد منكر؛ تفرد به (عمرو بن عبد الحميد الآمُلي) شيخ ابن جرير الطبري عن شيخيه المذكورين؛ جرير - وهو: ابن عبد الحميد - وابن بشار - وهو: محمد، وهو: العبدي أبو بكر، الملقب ب: بندار -.\nوالآملي هذا: مجهول العين، لم نجد له ترجمة في شيء من كتب الرجال التي عندي، حتى ولا في \" ثقات ابن حبان \"! فالتحديث منه منكرة مرفوضة.\nوان مما يؤكد ذلك أن (ابن ماجه) - من الجماعة المشار إليهم آنفًا - قد أخرجه عن شيخيه أبي بكر وعثمان ابني أبي شيبة قالا: حدثنا جرير وعبد الرحيم بن سليمان جميعًا عن محمد بن إسحاق عن الحارث بن فضيل به.\nفهذا هو المحفوظ عن ابن إسحاق.. إنما هو معنعن من رواية جرير وعبد الرحيم ابن سليمان وغيرهما من الثقات - كما كنت أشرت إلى ذلك في تخريج الحديث في \" الإرواء \" (٧/ ٢٧٨) -.\nوان مما يزيد في نكارة الحديث أنه قد صح من طريق سعيد بن أبي سعيد المقبري عن أيي شريح الكعبي الحديث مختصرًا بلفظ:\n\" إما أن يقتلوا أو يأخذوا العقل \".\nرواه الشيخان وغيرهما هكذا، لم يزد فيه الخلة الثالثة، ولا ما بعدها من الأخذ على يديه والحكم عليه بالخلود بالنار.\nوهو مخرج أيضًا في \" الإرواء \" ورقمه! ٢٢٢٥) .\nوإن من العجائب حقًا أن الأستاذ محمود محمد شاكر في تعليقه على \" تهذيب الأتار \" لم يتعرض لذكر ترحمة (الآمُلي) هذا مطلقًا، وانما اقتصر على إعلال","vol":"14","page":1022},{"text":"الحديث بـ (سفيان بن أبي العوجاء السلمي): روى له أبو داود وابن ماجه حديثًا واحدًا في (القصاص) - وهو هذا -، قال أبو حاتم:\n\" ليس بالمشهور \"، وقال الذهبي:\n\"حديثه منكر \". وذكره ابن حبان في \" الثقات \".\nوأعجب من ذلك كله أنه لم يتنبه للنكارة التي أشرنا إليها في متنه؛ المخالفة لرواية الشيخين، وقد عزاه هو تحت رقم (٣٣) للبخاري.\n(تنبيه): قلت: (سفيان بن أبي العوجاء السلمي) .. هكذا جاء في طرق الحديث مسمى بـ (سافيان)، وقد سقط اسمه من مطبوعة \" المصنف \" تحقيق الشيخ حبيب الرحمن الأعظمي، ومن دقته في التخريج والتحقيق قال في التعليق (١٠/ ٨٧):\n\" أخرجه \" هق \" من طريق ابن إسحاق عن الحارث بن الفضل. (وفي نسخة الفضيل) ٥٢:٨ \"!\nكذا قال، والظاهر أنه لم يتيسر له المراجعة؛ الأمر الذي يجعلني أشك في أن هذه التعليقات من بحثه وقلمه؛ لبعدها عن التحقيق الذي نسب إليه في طرة الكتاب، وإنما هي على الغالب من بعض تلامذته - كما يفعل ذلك بعض\nمعاصرينا -، نقول هذا من باب (غلبة الظن الحسن بالمسلم)، والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6956>٦٩٣٩ </span>- (لو جاءونا من ها هنا؛ لذهبنا من ها هنا) .\nلا أصل له.\nقال ابن كثير في \" السيرة النبوية \" (٢/ ٢٤٣):","vol":"14","page":1023},{"text":"\" وقد ذكر بعض أهل السير: أن أبا بكر \" قال ذلك - يعني: قوله ﵁ وهما في الغار: \" لو أن أحدهم نظر إلى قدميه؛ لأبصرنا \" -؛ قال النبي ﷺ: ... فذكر الحديث.\nفنظر الصديق إلى الغار قد انفرج من الجانب الآخر، وإذا البحر قد اتصل به، وسفينة مشدودة إلى جانبه \".\nقال ابن كثير: \" وهذا ليس بمنكر من حيث القدرة العظيمة، ولكن لم يرد ذلك بإسناد قوي ولا ضعيف، ولسنا نثبت شيئًا من تلقاء أنفسنا، ولكن ما صح أو حسن سنده؛ قلنا به. والله أعلم \".\n<span data-type=\"title\" id=toc-6957>٦٩٤٠ </span>- (حُبِّبَ إلى كلِّ امرئٍ شيء، وحُبِّبَ إليَّ النساء والطِّيبُ، وجعلت قرة عيني في الصَّلاة) .\nلا أصل له بالزيادة التي في أوله: \"حبب إلى كل امرئ شيء \". ولعل الحافظ أشار إلى ذلك في \" تسديد القوس بترتيب الفردوس \" (ق ١١٦/ ٢) دون الزيادة المذكورة، وقال:\n\" رواه أحمد والنسائي عن أنس، وفي الباب عن علي وأبي هريرة \".\nوهو مخرج عندي في \" الروض النضير \" (١/ ٤٦/ ٥٣) ولا المشكاة \" (٣/٥٢٦١) .\nقلت: ولم أره في \" الغرائب الملتقطة \" من \" مسند الفردوس \"؛ لا بلفظ الترجمة ولا بدون الزيادة، ورأيت الحافظ السخاوي قد أطال الكلام في تخريج الحديث المختصر، ثم قال (١٨٠/ ٣٨٠):","vol":"14","page":1024},{"text":"\" وقد عزاه الديلمي بلفظ: \" حبب إليّ كل شيء! وحبب إليّ النساء ... \"\nإلخ. للنسائي وغيره، مما لم أره كذلك فيها. وكذا أفاد ابن القيم أن أحمد رواه في \" الزهد \" بزيادة لطيفة وهي: (أصبر عن الطعام والشراب، ولا أصبر عنهن) \".\nقلت: ما عزاه لابن القيم هو في \" زاد المعاد \" (٣/ ١٩٦)، وقد مر عليه المعلقان على طبعة المؤسسة منه (٤/ ٢٥٠) مر الكرام، ولم يعلقا عليه بشيء.\nوقد مررت على \" كتاب الزهد \" من أجل هذه الزيادة الغريبة من أوله إلى آخره؛ فلم أجد له أثرًا، لكن لعلها في بعض النسخ التي وقعت لابن القيم ﵀، فإن النسخة المطبوعة في أم القرى أصلها فيها خرم، وبياض وتشويش كثير. والله أعلم.\nوقد رأيت في \" شرح الإحياء \" للزبيدي أنه قال - بعد أن نقل عن ابن القيم قوله المتقدم -:\n\" وقال كذلك الزركشي، وقد تعقبه السيوطي بقوله: أنه مر على \" كتاب الزهد \" مرارًا فلم يجده؛ لكن فى \" زوائده \" لابن أحمد عن أنس مرفوعًا: \"قرة عيني في الصلاة، وحبب إلين النساء والطيب. الجائع يشبع، والظمأن يروى، وأنا لا أشبع من حب الصلاة والنساء \". فلعله أراد هذا الطريق. اهـ.\nقلت: وهذا قد رواه الديلمي كذلك. والله أعلم \".\nقلت: إنما روى الديلمي في \" الفردوس \" الشطر الثاني منه فقط (٢/ ١١٩/٢٦٢٢)، ولم أره أيضًا في \" الغرائب الملتقطة \".\nوهنا تنبيهات على أمور:","vol":"14","page":1025},{"text":"الأول: تقدم عن السخاوي عزو الحديث بلفظ: \"حبب إليّ كل شيء \"،\nهكذا وقع فيه دون ذكر لفظة (امرئ)، وكذلك نقله العلامة الزبيدي في \" شرح الإحياء\" (٥/ ٣١١) وما أظن إلا أن الصواب ما في حديث الترجمة؛ لأنه المناسب للسياق.\nالثاني: قال الزبيدي عقب ما ذكرت آنفًا:\n\" الرابع: رَمَزَ في \" جامعه \" (حم)؛ يقتضي أن أحمد روأه في \" مسنده \"، وصرح بذلك أيضًا السخاوي - كما ذكرناه -، قال المناوي: وهو باطل؛ فإنه لم يخرجه فيه، وإنما خرجه في \"كتاب الزهد\"؛ فعزوه إلى \" المسند \" سبق ذهن أو قلم. قال: وقد نبه عليه السيوطي بنفسه في (حاشية البيضاوي) \".\nوأقول: بل الباطل قول المناوي؛ فقد أخرجه في \"مسنده \" - دون الزيادة طبعًا -؛ كما هو في \"الجامع \" في ثلاثة مواضع منه عن ثلاثة من شيوخه في المجلد الثالث (ص ١٢٨، ١٩٩، ٢٨٥) .\nالثالث: اشتهر على الألسنة زيادة لفظ: (ثلاث)، وقد نبه العلماء على أنها مفسدة للمعنى؛ لأن الصلاة ليست من أمور الدنيا - كما هو الشأن في (الطيب والنساء) -، وقد بينت ذلك في المصدرين المتقدمين: \"الروض \" و\" المشكاة \".\nثم رأيت هذ الزيادة قد وقعت في \" الجامع الكبيرة للسيوطي (٢/ ٤٩٩ - المصورة)، وأظنها سبق قلم من الناسخ. والله أعلم.\n<span data-type=\"title\" id=toc-6958>٦٩٤١ </span>- (ليس للعبد من صلاته إلا ما عَقَلَ منها) .\nلا أصل له مرفوعًا.\nوأنما صح موقوفًا عن بعض السلف؛ - كما يأتي - وإنما","vol":"14","page":1026},{"text":"ذكره مرفوعًا الغزألي في \"الإحياء\" (١/ ١٥٩)، فقال الحافظ العراقي في تخريجه إياه:\n\"لم أجده مرفوعًا \".\nوكذلك أورده العلامة تاج الدين السبكي في فصل فيه جميع ما وقع في كتاب \" الإحياء \" [من الأحاديث] التي لم يجد لها إسنادًا من كتابه \"طبقات الشافعية الكبرى \" (٤/ ١٤٧) .\nقلت: وانما رواه أبو نعيم في \"الحلية \" (٧/ ٦١) بإسناد صحيح عن قاسم الجرمي: سمعت سفيان الثوري يقول:\n\"يكتب للرجل من صلاته ما عقل منها \".\nوقد روي مرسلًا بنحوه بآخر حديث أخرجه ابن نصر في \" كتاب الصلاة \" بسند ضعيف عن عثمان بن أبي دهرش مرسلًا مرفوعًا، وقد سبق تخريجه برقم (٥٠٥٠) .\nوإن من الغراثب أن أحد الكتاب المعاصرين كتب بحثًا مطولًا في مجلة \"الحكمة \" (١٥/ ٢٥٣ - ٢٩١) قال فيه (ص ٢٥٨):\n\" ومما يدل على وجوبه وفرضيته قوله ﵊:\n(ليس للرجل إلا ما عقل من صلاته) \".\nفقال هو أو غيره في التعليق عليه:\n\" أخرجه أحمد \".","vol":"14","page":1027},{"text":"قلت: وهذا افتئات على الإمام أحمد؛ فإنه لم يخرجه لا هو ولا غيره.\nونحو هذا الحديث ما يأتي بعده:\n<span data-type=\"title\" id=toc-6959>٦٩٤٢ </span>- (لا صلاة لمن لا يتخشَّعْ في صلاته) .\nموضوع.\nأخرجه الديلمي في\" مسنده \" (٣/ ٢٠٢ - الغرائب الملتقطة) من طريق النضر بن سلمة: حدثنا ابن أبي أويس عن طلحة بن محمد بن سعيد بن المسيب عن أبيه عن جده مرفوعًا.\nقلت: آفته النضر بن سلمة - وهو: الملقب بـ (شاذان المروزي) -: قال الذهبي في \" الميزان\":\n، قال أبو حاتم: كان يفتعل الحديث. وقال ابن عدي: كان مقيمًا بمدينة الرسول ﵇، يكنى: أبا محمد.\nسئل عباس بن عبد العظيم عنه؛ فأشار إلى فمه! وسمعت عبدان يقول:\nقلت لعبد الرحمن بن خراش: هذه الأحاديث التي يحدث بها غلام خليل من حديث المدينة من أين له؟ قال: سرقها من عبد الله بن شبيب، وسرقها ابن شبيب من شاذان، ووضعه شاذان، واسمه: النضر بن سلمة \".\nوطلحة بن محمد بن سعيد بن المسيب؛ قال أبو حاتم:\n\" لا أعرفه \".\nوالحديث مما أورده العلامة الزبيدي في \" شرح الإحياء \" (٣/ ١١٢) من رواية الديلمي ساكتًا عنه! وكذلك فعل في الحديث الآتي بعده.","vol":"14","page":1028},{"text":"وهذه غفلة كبيرة منه، أو قلة اهتمام في رواية الحديث عن النبي ﵊، وزاد على ذلك - ضغثًا على إبالة - أنه صدرهما بقوله:\n\" قلت: ومن أدلة اشتراط الخشوع في الصلاة ما رواه الديلمي ... \" الخ!!\n<span data-type=\"title\" id=toc-6960>٦٩٤٣ </span>- (لا صلاة لمن لا يُطيعُ الصلاة، وطاعة الصلاة؛ أن تنهى عن الفحشاء والمنكر) .\nموضوع.\nأخرجه الديلمي في \" مسنده \" (٣/ ٢٠٣ - الغرائب الملتقطة) من طريق محمد بن مقاتل: أخبرنا علي بن هاشم بن البريد: حدثنا جويبر عن ابن مسعود رفعه.\nقلت: وهذا إسناد رجاله ثقات؛ غير جويبر - وهو: ابن سعيد البلخي المفسر، - صاحب الضحاك، وهو -: متروك الحديث -؛ كما قال النسائي والدارقطني -؛ فهو الأفة.\nثم إنه لم يدرك ابن مسعود؛ فهو منقطع.\nومحمد بن مقاتل هو: المررزي البغدادي من شيوخ البخاري وغيره من الحفاظ.\nوهذا الحديث مما سكت عنه العلامة الزبيدي - كالذي قبله -! فراجعه.","vol":"14","page":1029},{"text":"٦٩٤٤ - (لو أن امرءًا كان أقوم من قدح؛ لكان له من الناس غامزٌ) .\nمنكر.\nأخرجه أبو الشيخ ابن حيان في \" كتاب الأمثال \" (١١٩/ ٢٠٠) قال: حدثنا نوح بن منصور: ثنا محمد بن معقل - بحلب -: ثنا وكيع عن ثور بن","vol":"14","page":1029},{"text":"يزيد عن خالد بن معدان عن معاذ بن جبل ﵁ مرفوعًا به، وأوله:\n\" استعينوا على طلب حوائجكم بكتمانها؛ فإن لكل نعمة حسدة، ولو أن ... \" الحديث.\nقلت: وهذا اسناد رجاله من (وكيع) فما فوق ثقات؛ على انقطاع بين خالد ابن معدان ومعاذ.\nومحمد بن معقل: لم أعرفه، ولم يذكره الحافظ ابن عساكر في \"تاريخ دمشق \"، ويُحتمل أن يكون اسم (معقل) .. محرف من: (مقاتل)؛ فقد ذكروه في ترجمة (وكيع بن الجراح) في الرواة عنه، وئحتمل أن يكون هو الراوي هنا،\nلكن يعكر عليه أنهم لم يذكروا في ترجمته أنه سكن (حلب)، وانما ذكروا أنه سكن بغداد، وانتقل بأَخَرَة إلى مكة؛ فجاور بها حتى مات.\nوأما نوح بن منصور؛ فقد ذكره أبو الشيخ في \" طبقات الأصبهانيين \"، وكناه بأبي مسلم، وقال:\n\"كان عنده كتب الشافعي، وعن المصريين عن يونس والربيع، وعن العراقيين، خرج الى شيراز وتوفي بها سنة خمس وتسعين ومئتين\".\nوكذا في \" أخبار أصبهان\" لأبي نعيم (٢/ ٣٣٢)، ولم يذكرا فيه جرحًا ولا تعديلًا؛ فيحتمل أن يكون هو علة هذه الزيادة - إن سلم من شيخه محمد بن معقل الحلبي -، وقد عزاه الحافظ السخاوي في \"المقاصد الحسنة\" للعسكري، بسند ضعيف عن وكيع به؛ فتمنيت أن لو ذكر إسناده إلى وكيع للنظر، هل هو عين إسناد أبي الشيخ أم هو غيره","vol":"14","page":1030},{"text":"وإنما خصصت الكلام هنا على هذه الزيادة لغرابتها أولًا، ولمخالفتها لطرق الطرف الأول من الحديث: \"استعينوا ... \"؛ لأن هذا روي من طرق أخرى عن معاذ دون هذه الزيادة، وله شواهد من حديث أبي هريرة وعلي وابن عباس، وغيرهم، وإسناد أبي هريرة حسن في نقدي، وقد خرجت ذلك كله في \" الصحيحة \" (١٤٥٣) . والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6961>٦٩٤٥ </span>- (بَيْنَا أَنَا قَائِمٌ، فَإِذَا زُمْرَةٌ، حَتَّى إِذَا عَرَفَتْهُمْ؛ خَرَجَ رَجُل مِنْ بَيْنِي وَبَيْنِهِمْ فَقَالَ: هَلُمَّ. فَقُلْت: إِلَى أَيْنَ؟ قَالَ: إِلَى النَّارِ وَاللَّهِ! قُلْتُ: وَمَا شَأْنُهُمْ؟ قَالَ: إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَى. ثُمَّ إِذَا زُمْرَةٌ، حَتَّى إِذَا عَرَفْتُهُمْ؛ خَرَجَ رَجُلٌ مِنْ بَيْنِى وَبَيْنِهِمْ فَقَالَ: هَلُمَّ. قُلْتُ: أَيْنَ؟ قَالَ: إِلَى النَّارِ وَاللَّهِ! قُلْتُ: مَا شَأْنُهُمْ؟ قَالَ: إِنَّهُمُ ارْتَدُّوا بَعْدَكَ عَلَى أَدْبَارِهِمُ الْقَهْقَرَى؛ فَلَا أُرَاهُ يَخْلُصُ مِنْهُمْ إِلَاّ مِثْلُ هَمَلِ النَّعَمِ) .\nشاذ؛ بل منكر.\nأخرجه البخاري (٦٥٨٧ - فتح) من طريق محمد بن فليح: حدثنا أبي قال: حدثني هلال عن عطاء بن يسار عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد غريب، تفرد به البخاري دون مسلم وسائر أصحاب الصحيح، وعلته عندي في إسناده ومتنه.\nأما الإسناد؛ ففيه فليح بن سليمان - كما ترى -؛ وهو كما قال الحافظ نفسه في \" التقريب \":\n\"صدوق كثير الخطأ \".","vol":"14","page":1031},{"text":"وقريب منه ابنه محمد بن فليح: قال الحافظ أيضًا:\n\" صدوق يهم \".\nوقال في ترجمته في مقدمة \" الفتح \" (٤٤١ - ٤٤٢) - بعد أن ذكر الخلاف فيه -:\n\"قلت: أخرج له البخاري نسخة من روايته عن أبيه عن هلال بن علي عن عطاء بن يسار عن أبي هريرة، وبعضها عن هلال عن أنس بن مالك، توبع على أكثرها عنده \".\nوقال في ترجمة (فُليح) - بعد أن حكى الخلاف فيه أيضًا -:\n\" قلت: لم يعتمد عليه البخاري اعتماده على مالك وابن عيينة وأضرابهما، وانما أخرج له أحاديث أكثرها في المناقب، وبعضها في الرقاق. وروى له مسلم حديثًا واحدًا وهو حديث الإفك \". وقال الذهبي في \" الكاشف \"، وفي \" الضعفاء \":\n\" قال ابن معين وأبو حاتم والنسائي: ليس بالقوي\".\nومما تقدم تعلم تساهل الحافظ في \" الفتح \" (١١/ ٤٧٤) بعد الحديث:\n\" ورجال سنده كلهم مدنيون، وقد ضاق مَخْرجه على الإسماعيلي، وأبي نعيم وسائر من استخرج على \" الصحيح \"؛ فأخرجوه من عدة طرق عن البخاري عن إبراهيم بن المنذر عن محمد بن فليح عن أبيه \".\nقلت: ووجه التساهل واضح - بعد أن عرفت تضعيفه للوالد والولد، وخصوصًا الأول منهما -؛ فلا جرم أن أَعْرَضنَ عن تخريجه أصحاب الصحاح الآخرون؛ كمسلم وأبي عوانة، وابن حبان وغيرهم.","vol":"14","page":1032},{"text":"هذا ما يتعلق بالإسناد، وهو كما ترى ضعفًا ووهنًا.\nوأما ما يتعلق بالمتن: ففيه مخالفة لأحاديث الحوض الكثيرة جدًا، وهي قد جاوزت الثلاثين حديثًا أو قريبًا من ذلك عند البخاري وغيره ممن استوعبها - كالحافظ ابن أبي عاصم في الجزء الثاني من \" كتاب السنة\"، والبيهقي في \" كتاب البعث والنشور \" (٨٨ - ١١٠) -، ويمكن حصر المخالفة فيما يأتي:\nأولًا: قوله: \" بينا أنا نائم \". فجعل القصة رؤيا منامية، والأحاديث كلها خالية عن هذه الزيادة المنكرة، ومن غرائب الحافظ ابن حجر أنه تأولها؛ فقال (١١/٤٧٤):\n\" (بينا أنا نائم)؛ كذا بالنون للأكثر، وللكشميهيني! \"قائم \".. بالقاف، وهو أوْجَه، والمراد به: قيامه على الحوض يوم القيامة، ووُجِّه الأول بأنه رأى في المنام في الدنيا ما سيقع له في الآخرة \".\nقلت: هذا تأويل، والتأويل فرع التصحيح - كما يقول العلماء -، ولا بأس بمثله لو كان الراوي له ثقة جبلًا في الحفظ، وهيهات هيهات.\nولو أننا سلمنا جدلًا بصحة هذا التأويل؛ فيرد عليه الوجوه التالية:\nثانيًا: قوله: \"خرج رجل من بيني وبينهم - مرتين -، منكر أشد الإنكار روايةً ومعنى؛ أما الرواية: فلأنه مخالف لكل أحاديث الحوض عن أبي هريرة وغيره، وهي على ثلاث روايات بعد قوله ﵇: \" فأقول: يارب!\nأصحابي. قال: فيقول ... \"، وفي رواية ثانية: \" فيقال \"، زاد مسلم في رواية عن أبي هريرة:","vol":"14","page":1033},{"text":"\" فيجيبني ملك، فيقول: ... \".\nوأما من حيث المعنى فواضح؛ لأن القائل هو: الله، والمبلغ هو: الملَك، وكأن الحافظ ابن حجر ﵀ غفل عن هذه الحقائق فقال (١١/ ٤٧٤):\n\"المراد بالرجل: الملك الموكل بذلك، ولم أقف على اسمه، وهذا من الغرابة بمكان؛ فإن الرجل لغة هو: الذكر البالغ من بني آدم، والملائكة لا توصف برجولة ولا أنوثة\".\nثالثًا: أنه جعل الذين ارتدوا القهقرى زمرتين، وهذا ما تفرد به هذا الحديث المنكر. والله ﷾ أعلم.\n(تنبيه): أورد الحافظ المنذري حديث الترجمة في آخر كتابه \" الترغيب والترهيب \" بلفظ: \" قائم \".. وكأنه رآه الأوجه من لفظة: \"نائم\"، أو أنه اعتمد رواية (الكشميهيني) المتقدمة في كلام الحافظ؛ لكنه وهم فقال:\n\" رواه البخاري ومسلم، ولمسلم قال: \" ترد عليَّ أمتي الحوض ... \" الحديث الذي فيه جملة الملك \".\nفوهم في نسبة رواية البخاري لمسلم، وإنما هي من أفراد البخاري! فاقتضى التنبيه!\nوالحديث أورده السيوطي في \" الجامع الكبير \" (٢/ ٤٦٢) من رواية البخاري فقط باللفظ الأول: \"نائم \".\nوكنت أوردته في \" صحيح الجامع الصغير وزيادته\" اعتمادًا مني على تخريج البخاري إياه، أما وقد حصحص الحق، وتبين الصواب؛ فرأيت أن أحرر هذا","vol":"14","page":1034},{"text":"البحث نصحًا للأمة، ورجوعًا إلى الحق الذي أمرنا بالخضوع له؛ ولذلك فإني أشرت في نسختي من \" صحيح الجامع\" إلى وجوب نقله إلى \" ضعيف الجامع \".\n<span data-type=\"title\" id=toc-6962>٦٩٤٦ </span>- (مَرَّ نبيُّ اللَّهِ ﵌ عَلَى قُبُورِ نِسَاءٍ مِنْ بَنِي النَّجَّارِ هَلَكُوا فِي الْجَاهِلِيَّةِ، فَسَمِعَهُمْ يُعَذَّبُونَ فِي الْقُبُورِ فِي النَّمِيمَةِ) .\nمنكر بذكر: (النساء) و: (النميمة) .\nأخرجه الطبراني في \" المعجم\nالأوسط \" (٥/ ٤٤/ ٤٦٢٨) بإسناده الثابت عن ابن لهيعة عن أسامة بن زيد عن أبي الزبير عن جابر قال: ... فذكره، وقال:\n\" لم يرو هذا الحديث عن أسامة بن زيد إلا ابن لهيعة\".\nقلت: وهو ضعيف؛ لسوء حفظه، وقد خلط في هذه القصة؛ فذكر فيها:\n(النساء)، و: (النميمة)؛ فكأنه اشتبه عليه بحديث ابن عباس:\nأن رسول الله ﷺ مر بقبرين [جديدين] فقال:\n\"إنهما ليعذبان، وما يعذبان في كبير؛ بلى إنه كبير، أما أحدهما؛ فكان يمشي بالنميمة، وأما الآخر؛ فكان لا يستتر من بوله \".\nرواه الشيخان وغيرهما، وهو مخرج في \" الإرواء\" (١/ ٣١٣ - ٣١٤) .\nقلت: فخلط بين من مات في الإسلام وعذب بالنميمة، وبين من مات في الشرك والجاهلية، وجعل سبب تعذيبهم إنما هو بسبب النميمة! وهذا من تخاليط ابن لهيعة العجيبة التي تؤكد ما ترجمه به غير ما واحد من الحفاظ بالضعف وسوء\nالحفظ، على تفصيل معروف في ترجمته من كتب الرجال، وبه أعله الهيثمي في","vol":"14","page":1035},{"text":"\"مجمع الزوائد لا (٣/ ٥٥)؛ لكنه ألان القول فيه، فقال:\n\"وفي إسناده ابن لهيعة، وفيه كلام \"!\nعلى أنه يمكن الحمل على شيخه أسامة بن زيد - إن كان هو: ابن أسلم العدوي -؛ فإنه ضعيف أيضًا سن قبل حفظه، لكن يحتمل أن يكون شيخه هذا هو: أسامة بن زيد الليثي، وهو خير من الذي قبله، وقد فرق بينهما في المرتبة الحافظ فقال في الأول:\n\"ضعيف \". وفي هذا:\n\"صدوق يهم \". ولم يتبين لي أيهما المراد هنا.\nولا مجال لإعلال الحديث بعنعنة أبي الزبير؛ فقد صرح بالتحديث في رواية ابن جريج عنه بهذه القصة وأتم منها، وليس فيها التخليط المشار إليه آنفًا، وقد خرجت حديث ابن جريج في \" الصحيحة \" (٣٩٥٤) .\nإذا عرفت هذا؛ فمن الغرائب والعجائب أن يميل الحافظ أبو موسى المديني إلى تقوية هذا الحديث وتأويله إياه تأويلًا مستنكرًا، مع إشارته إلى إعلاله بابن لهيعة، فقال الحافظ في\" الفتح \" (١/ ٣٢١):\n\" قال أبو موسى: هذا - وإن كان ليس بقوي؛ لكن - معناه صحيح؛ لأنهما لو كانا مسلمين؛ \" كان لشفاعته (إلى أن تيبس الجريدتان) معنى، ولكنه لما رآهما يعذبان؛ لم يستجز - للطفه وعطفه - حرمانهما من إحسانه؛ فشفع لهما إلى المدة المذكورة \".\nقلت: فحمل أبو موسى هذا الحديث المنكر على حديث ابن عباس المتقدم","vol":"14","page":1036},{"text":"الصحيح؛ فزعم أن القصة واحدة، ومما تقدم تعلم بطلان ذلك.\nفالمذكوران في حديث ابن عباس مسلمان ماتا في الإسلام - كما تقدم -، بخلاف ما في حديث الترجمة؛ فقد ماتا في الجاهلية، وهم يعذبون على كفرهم، وإلى ذلك مال الحافظ في \" الفتح \" ولم يتنبه لهذا التحقيق الأخ الفاضل عبد القدوس ابن محمد في تعليقه على \" مجمع البحرين \" (٢/ ٤٤٣) ! فلم يفرق بين هذا الحديث المنكر وبين حديث ابن جريج الصحيح المشار إليه آنفًا برواية أحمد!\nثم رأيت ابن لهيعة قد روى الحديت عن أبي الزبير مثل رواية ابن جريج، قال: عن أبي الزبير: أنه سأل جابرًا عن عذاب القبر؟ فقال: ... فذكره.\nأخرجه الشجري في \" الأمالي \" (٢/ ٣٥٣)، وهو من رواية أبي عبد الرحمن قال: حدثنا ابن لهيعة؛ وأبو عبد الرحمن هذا - هو: عبد الله بن يزيد المقرئ المصري، وهو -: من العبادلة الذين صحح العلماء حديثهم عن ابن لهيعة، فإذا صح السند إلى أبي عبد الرحمن؛ فيكون ابن لهيعة قد حدث بالحديث قبل أن يضطرب حفظه على الصواب، ثم بعد ذلك رواه؛ وفيه ما عرفت من النكارة. والله أعلم.\n(تنبيه): وقع الحديت في \" الفتح \" بإسقاط لفظة: (نساء)، وبزيادة لفظة:\n(البول) في الجملة الأخيرة؛ فلا أدري أهو سهو منه أو من أبي موسى المديني الذي نقله عنه؟ أم هي رواية وقعت له، ولكنه لم يذكر من خرجها؟\n<span data-type=\"title\" id=toc-6963>٦٩٤٧ </span>- (إِذَا وُسِّدَ الْأَمْرُ إِلَى غَيْرِ أَهْلِهِ؛ فَانْتَظِرْ السَّاعَةَ) .\nضعيف.\nأخرجه البخاري (٥٩، ٦٤٩٦)، وأحمد (٢/ ٣٦١) من طريق","vol":"14","page":1037},{"text":"فليح بن سليمان قال: حدثني أبي قال: حدثني هلال بن علي عن عطاء بن يسار عن أبي هريرة قال:\n\" بينما النبي ﷺ في مجلس يحدث القوم، جاءه أعرابي فقال: متى الساعة؟ فمضى رسول الله ﷺ يحدث.\nفقال بعض القوم: سمع ما قال، فكره ما قال؛ وقال بعضهم: بل لم يسمع.\nحتى قضى حديثه قال:\n\" أين - أراه - السائل عن الساعة \"؟ قال: ها أنا يا رسول الله! قال:\n\" فإذا ضيعت الأمانة؛ فانتظر الساعة \".\nقال: كيف إضاعتها؛ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، تفرد به البخاري دون بقية الستة وسائر المشاهير، وعلته: فليح بن سليمان؛ فإنه - وإن كان صدوقًا؛ فهو - كثير الخطأ؛ كما صرح به أعرف الناس برجال البخاري؛ ألا وهو الحافظ ابن حجر العسقلاني، وقد تقدّم له قريبًا حديث آخر من أفراد البخاري برقم (٦٩٤٥)؛ فراجع هناك تمام ما قيل في\nترجمته.\n<span data-type=\"title\" id=toc-6964>٦٩٤٨ </span>- (أفضلُ الهجرتين الهِجْرَةَ الْبَاتَّةِ؛ والهِجْرَةُ الْبَاتَّةِ:أَنْ تَثْبُتَ مَعَ رَسُولِ اللَّهِ، وَهِجْرَةُ الْبَادِيَةِ: أَنْ تَرْجِعَ إِلَى بَادِيَتِكَ. وَعَلَيْكَ السَّمْعُ وَالطَّاعَةُ، فِي عُسْرِكَ وَيُسْرِكَ، وَمَكْرَهِكَ وَمَنْشَطِكَ، وَأَثَرَةٍ عَلَيْكَ) .\nضعيف بهذا السياق.\nأورده النبهاني في \" الفتح الكبير \" تبعًا للسيوطي في","vol":"14","page":1038},{"text":"\"الزيادة على الجامع الصغير\"؛ رامزًا له برواية الطبراني في \" المعجم الكبير\" عن وائلة. وقد تصرف بعض الشيء في متنه؛ ليتطاوع مع طريقته في الكتاب.\nأقول هذا؛ لأنه في \" المعجم الكبير اللطبراني (٢٢/ ٨٠ - ٨١) من طريق يَحْيَى بن أَبِي عَمْرٍو السَّيْبَانِيُّ عَنْ عَمْرِو بن عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ وَاثِلَةَ بن الأَسْقَعِ قَالَ: خَرَجْتُ مُهَاجِرًا إِلَى رَسُولِ اللَّهِ ﷺ فَلَمَّا أقبل النَّاسُ مِنْ بَيْنِ خَارِجٍ وَقَائِمٍ، فَجَعَلَ رَسُولُ اللَّهِ ﷺ لَا يَرَى جَالِسًا إِلَّا دَنَا إِلَيْهِ، فَسَأَلَهُ: هَلْ لَكَ مِنْ حَاجَةٍ؟ وَبَدَأَ بِالصَّفِّ الْأَوَّلِ ثُمَّ بِالثَّانِي ثُمَّ الثَّالِثِ، حَتَّى دَنَا إِلَيَّ، فَقَالَ: \"هَلْ لَكَ مِنْ حَاجَةٍ \"؟ .\nفقُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ! قَالَ:\n\" وَمَا حَاجَتُكَ؟ \". قُلْتُ: الْإِسْلَامُ. قَالَ:\n\" هُوَ خَيْرٌ لَكَ \" قَالَ: \" وَتُهَاجِرُ؟ \" قُلْتُ: نَعَمْ. قَالَ:\n\" هِجْرَةَ الْبَادِيَةِ أَوْ هِجْرَةَ الْبَاتَّةِ؟ \" قُلْتُ: أَيُّهُمَا أَفْضَلُ؟ قَالَ:\n\"الهِجْرَةُ الْبَاتَّةِ:أَنْ تَثْبُتَ مَعَ رَسُولِ اللَّهِ، وَهِجْرَةُ الْبَادِيَةِ أَنْ تَرْجِعَ إِلَى بَادِيَتِكَ. وَعَلَيْكَ السَّمْعُ وَالطَّاعَةُ فِي عُسْرِكَ وَيُسْرِكَ، وَمَكْرَهِكَ وَمَنْشَطِكَ، وَأَثَرَةٍ عَلَيْكَ\".\nقَالَ: فَبَسَطْتُ يَدِيَ؛ إِلَيْهِ فَبَايَعْتُهُ وَاسْتَثْنَى لِي حين لَمْ أَسْتَثْنِ لِنَفْسِي:\n\" فِيمَا اسْتَطَعْتَ \".","vol":"14","page":1039},{"text":"قَالَ: وَنَادَى رَسُولُ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ، فَخَرَجْتُ إِلَى أَهْلِي، فَوَافَقْتُ أَبِي جَالِسًا فِي الشَّمْسِ يَسْتَدْبِرُهَا، فَسَلَّمْتُ عَلَيْهِ بِتَسْلِيمِ الْإِسْلَامِ، فَقَالَ: أَصَبَوْتَ؟ فَقُلْتُ: أَسْلَمْتُ. فَقَالَ: لَعَلَّ اللَّهَ يَجْعَلُ لَكَ وَلَنَا فِيهِ خَيْرًا، فَرَضِيتُ بِذَلِكَ مِنْهُ، فَبَيْنَا أَنَا مَعَهُ إِذْ أَتَتْنِي أُخْتِي تُسَلِّمُ عَلَيَّ، فَقُلْتُ: يَا أُخْتَاهُ! زَوِّدِينِي زَادَ الْمَرْأَةِ أَخَاهَا غَازِيًا، فَأَتَتْنِي بِعَجِينٍ فِي دَلْوٍ، وَالدَّلْوُ فِي مِزْوَدٍ، فَأَقْبَلْتُ، وَقَدْ خَرَجَ رَسُولُ اللَّهِ ﷺ فَجَعَلْتُ أُنَادِي: أَلا مَنْ يَحْمِلُ رَجُلا لَهُ سَهْمُهُ؟ فَنَادَانِي شَيْخٌ مِنَ الأَنْصَارِ، فَقَالَ: لَنَا سَهْمُهُ عَلَى أَنْ نَحْمِلَهُ عُقْبَهً وَطَعَامَهُ مَعَنَا. فَقُلْتُ: نَعَمْ؛ سِرْ عَلَى بَرَكَةِ اللَّهِ، فَخَرَجْتُ مَعَ خَيْرِ صَاحِبٍ لِي، زَادَنِي حِمْلانًا عَلَى مَا شَارَطْتَ، وَخَصَّنِي بِطَعَامٍ سِوَى مَا أَطْعَم مَعَهُ، حَتَّى أَفَاءَ اللَّهُ عَلَيْنَا؛ فَأَصَابَنِي قَلائِصَ فَسُقْتُهُنَّ حَتَّى أَتَيْتُهُ وَهُوَ فِي خبائهِ، فَدَعَوْتُهُ فَخَرَجَ فَقَعَدَ عَلَى حَقِيبَةٍ مِنْ حَقَائِبِ إِبِلِهِ، ثُمَّ قَالَ: سُقْهُنَّ مُدْبِرَاتٍ فَسُقْتُهُنَّ مُدْبِرَاتٍ، ثُمَّ قَالَ: سُقْهُنَّ مُقْبِلاتٍ. فَسُقْتُهُنَّ مُقْبِلاتٍ، فَقَالَ: مَا أَرَى قَلائِصَكَ إِلا كِرَامًا، قَالَ: قُلْتُ: إِنَّمَا هِيَ غَنِيمَتُكَ الَّتِي شَرَطْتُ لَكَ، فَقَالَ: خُذْ قَلائِصَكَ يَا ابْنَ أَخِي! فَغَيْرَ سَهْمِكَ أَرَدْنَا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ غير عمرو بن عبد الله الحضرمي، ففيه جهالة؛ قال الذهبي في \" الميزان \":\n\" لا يعرف، ما روى عنه سوى يحيى بن أبي عمرو \". وأقره الحافظ؛ ولهذا قال في \" التقريب \":\n\" مقبول \". يعني: عند المتابعة، وإلا؛ فهو: لين الحديث - كما نص عليه في \" المقدمة \" -.\nولم يوثقه غير العجلي، وابن حبان - كما في \" تيسير الانتفاع \" -.","vol":"14","page":1040},{"text":"ولم نجد ما نشد به من عضد هذا الحديث، إلا قوله:\n\" عليك السمع والطاعة \"؛ فإنه حديث صحيح، وتراه في \"صحيح الجامع \".\n<span data-type=\"title\" id=toc-6965>٦٩٤٩ </span>- (إِنْ كَانَ عِنْدَكَ مَاءٌ بَاتَ هَذِهِ اللَّيْلَةَ فِي شَنَّةٍ، [فاسْقنا]، وَإِلَّا؛ كَرَعْنَا) .\nضعيف.\nأخرجه البخاري (٥٦١٣، ٥٦٢١)، وأبو داود (٣٧٢٤)، والدارمي (٢/١٢٠)، وابن ماجه (٣٤٣٢)، وابن حبان (٥٢٩٠)، وابن أبي شيبة (٨/٢٢٨/ ٤٢٦٨)، وأحمد (٣/ ٣٢٨، ٣٤٣، ٣٤٤، ٣٥٥)؛ كلهم من طريق فليح ابن سليمان عن سعيد بن الحارث عن جابر بن عبد الله ﵄:\nأن النبي ﷺ دخل على رجل من الأنصار، ومعه صاحب له، فقال له النبي ﷺ: ... فذكر الحديث، قال: والرجل يحول الماء في حاثطه، قال: فقال الرجل: يا رسول الله! عندي ماء بائت. فانطلق إلى العريش. قال: فانطلق بهما فسكب في قدح، ثم حلب عليه من داجن له، قال: فشرب رسول الله ﷺ، ثم شرب الرجل الذي معه.\nقلت: وهذا إسناد ضعيف، وسياق غريب (بذكر الكراع فيه)، وعلته: فليح ابن سليمان؛ فإنه سين الحفظ؛ ولذلك ضعفه الحافظ كما تقدم مرارًا، وقرنه ابن حزم في الضعيف بـ \"ليث بن [أبي] سليم)، فقد ذكر في \"المحلى\" (٧/ ٥٢١/١١٠٩) قال: \" مسألة: والكرع مباح؛ وهو: أن يشرب بفمه من النهر، أو العين،\nأو الساقية؛ إذ لم يصح فيه نهي \".\nثم ذكر هذا الحديث مختصرًا مع حديث ليث عن سعيد بن عامر عن ابن عمر","vol":"14","page":1041},{"text":"مرفوعًا:\n\" لا تكرعوا، ولكن اغسلوا أيديكم، فاشربوا فيها؛ فإنه ليس من اناء أطيب من اليد (١) . وعقب عليه بقوله:\n\"فليح، وليث متقاربان، فإذا لم يصح نهي ولا أمر؛ فكل شيء مباح ... \".\n<span data-type=\"title\" id=toc-6966>٦٩٥٠ </span>- (أَنَّ رَجُلًا مِنْ أَهْلِ الْجَنَّةِ اسْتَأْذَنَ رَبَّهُ فِي الزَّرْعِ؟ فَقَالَ لَهُ: أَلَسْتَ فِيمَا شِئْتَ؟ قَالَ: بَلَى؛ وَلَكِنِّي أُحِبُّ أَنْ أَزْرَعَ. قَالَ فَبَذَرَ، فَبَادَرَ الطَّرْفَ نَبَاتُهُ وَاسْتِوَاؤُهُ وَاسْتِحْصَادُهُ، فَكَانَ أَمْثَالَ الْجِبَالِ، فَيَقُولُ اللَّهُ: دُونَكَ يَا ابْنَ آدَمَ! فَإِنَّهُ لَا يُشْبِعُكَ شَيْءٌ. فَقَالَ الْأَعْرَابِيُّ: وَاللَّهِ! لَا تَجِدُهُ إِلَّا قُرَشِيًّا أَوْ أَنْصَارِيًّا؛ فَإِنَّهُمْ أَصْحَابُ زَرْعٍ. فَضَحِكَ النَّبِيُّ ﷺ) .\nضعيف.\nأخرجه البخاري (٢٣٤٨، ٧٥١٩)، وأحمد (٢/٥١١)، ومن طريقه أبو نعيم في \"صفة الجنة \" (٢/ ٢٣١/ ٣٩٩) من حديث فُليح عن هلال ابن علي عن عطاء بن يسار عن أبي هريرة ﵁: أن النبي ﷺ كان يومًا يحدث - وعنده من أهل البادية -: ... فذكر الحديث.\nقلت: وهذا امشاد ضعيف بحديث غريب، علته: (فليح)، وقد سبق الكلام عليه فيما تقدم أكثر من مرة؛ آخرها في الحديث الذي قبله، فلم يكن بي من حاجة لإعادة الكلام عليه؛ لولا أني رأيت الملقب نفسه بـ (الدكتور) عبد المعطي قلعجي تعامى عن كلام الجارحين له! فقال في تعليقه على ترجمته في \" ضعفاء العقيلي \" (٣/ ٤٦٦):\n_________\n(١) قلت: وهو مخرج في \" الضعيفة \" برقم (٢٨٤٥) .","vol":"14","page":1042},{"text":"\" متفق على توثيقه، حديثه في الكتب الستة، مترجم في \"التهذيب\" (٨/٣٠٣) ... \".\nيقول هذا ويتعامى عما بين يديه من رواية العقيلي بأسانيد عن ابن معين:\n\"فليح بن سليمان: ضعيف \".\nوليس هذا فقط؛ بل إنه تعامى عن هذه الرواية وغيرها من روايات أخرى عن أئمة آخرين في تضعيف الرجل جاءت في \" التهذيب \" الذي أحال بترجمته عليه، فكذب على القراء ودلس عليهم، فأوهمهم أنه لا مُضَعٍّفَ والواقع أن\nالأكثرين هم الذين ضعفوه، ولو كان منصفًا؛ لنقل منه - أعني:\" التهذيب \" - قول الدارقطني فيه:\n\" يختلفون فيه، وليس به بأس \".\nوهذا من أحسن ما قيل فيه؛ فإنك لا تجد من صرح بأنه ثقة، على أن الجرح المفسر مقدم عند أهل العلم؛ ولذلك لم يسع أعلم الناس بـ (البخاري) إلا أن يلتزم طريقهم؛ فقال كما تقدم:\n\"صدوق كثير الخطأ \".\nولا يفوتني التنبيه أيضًا على أن قول المعلق على \" كامل ابن عدي \" (٦/٣٠):\n\"وقيل: عن ابن معين: ضعيف\"!\nفهذا التمريض جهل أو تجاهل. والله المستعان.","vol":"14","page":1043},{"text":"<span data-type=\"title\" id=toc-6967>٦٩٥١ </span>- (إِنَّ لِلتَّوْبَةِ بَابًا، عَرْضُ مَا بَيْنَ مِصْرَاعَيْهِ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، لا يُغْلَقُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، ثُمَّ قَرَأَ رَسُولُ اللَّهِ ﷺ: ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا﴾) .\nمنكر جدًا بلفظ: \" المشرق والمغرب \".\nأخرجه الطبراني في \" المعجم الكبير\"\n(٨/ ٧٨/ ٧٣٨٣) من طريق عروة بن مروان الرقي عن الربيع بن بدر عن عاصم عن زر عن صفوان بن عسال قال:\nخرج رسول الله ﷺ علينا فأنشأ يحدثنا: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ وله علتان:\nالأولى: الربيع بدر؛ فإنه: متروك.\nوالأخرى: عروة بن مروان الرقي: قال الدارقطني:\n\" كان أميًا، ليس قويًا في الحديث! - كما في \"اللسان \" -.\nقلت: ولم يعرفه أبو حاتم؛ فقال:\n\" لا أعرفه، مجهول \".\nوإنما قلت: إنه منكر بلفظ: \"ما بين المشرق والمغرب \"؛ لأنه خلاف المستفيض من طرق عن عاصم بن أبي النجود بلفظ:\n\"مسيرة سبعين سنة \".\nأخرجها الطبراني (٧٣٥٢، ٧٣٥٣، ٧٣٥٩، ٧٣٦٠، ٧٣٦١، ٧٣٦٥، ٧٣٨٨) .","vol":"14","page":1044},{"text":"وبعض هذه الطرق عند الترمذي (٣٥٢٩، ٣٥٣٠)، وابن ماجه (٤٠٧٠)، وأحمد (٤/ ٢٤٠، ٢٤١)، وغيرهم، وقال الترمذي:\n\"حسن صحيح\".\nقلت: وإسناده حسن، وقد تابعه (زبيد اليامي) عند الطبراني (٧٣٤٨)، وسنده حسن.\nوتابعه عنده (٧٣٩٥) عيسى بن عبد الرحمن بن أبي ليلى عن زرعة به.\nلكن في الطريق إليه (إسحاق بن عبد الله بن أبي فروة)، وهو متروك.\n<span data-type=\"title\" id=toc-6968>٦٩٥٢ </span>- (مَنْ غَسَّلَ مَيِّتًا فَكَتَمَ عَلَيْهِ؛ طَهَّرَهُ اللَّهُ مِنْ ذُنُوبِهِ ...) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٣٣٧/ ٨٠٧٨) بسند صحيح عن معتمر بن سليمان عن أبي عبد الله الشامي عن أبي غالب عن أبي أمامة ﵁ مرفوعًا.\nوقال الهيثمي في \" مجمع الزوائد \" (٣/ ٢١):\n\" وفيه أبو عبد الله الشامي، روى عن أبي خالد (!)، ولم أجد من ترجمه \".\nقلت: يغلب على ظني أنه محمد بن سعيد بن حسان المصلوب في الزندقة، وقد قلب اسمه كثير من الرواة - وكذلك كنيته - إلى عدد هائل جدًا، وبعضهم يكنيه بهذه الكنية (أبو عبد الله)، ومنهم من يقول: (أبو عبد الرحمن)، ومنهم من يقول: (أبو قيس الشامي الدمشقي) . وهو: كذاب وضاع. انظر \" تهذيب الكمال \".","vol":"14","page":1045},{"text":"(تنبيه): ما تقدم نقله عن المجمع من قوله: (أبي خالد) .. الظاهر أنه تحريف من الناسخ. والله أعلم.\nوقد كنت ذكرت هذا كشاهد لحديث آخر في \"الصحيحة\" (٢٣٥٣) بلفظ قريب من هذا، ولم يتيسرلي يومئذ الكشف عن هوية (أبي عبد الله الشامي) هذا، ولا تنبهت للفرق الدقيق بين هذا الشاهد والمشهود له. فالحمد لله على توفيقه وأسأله المزيد من فضله.\nوللحديث تتمة أشرت إليها بالنقط لم أستحب ذكرها هنا؛ لثبوتها في غير ما حديث، فانظر الرقم المذكور آنفًا من \" الصحيحة \" و\"أحكام الجناثز\" (ص ٦٩)، وراجع لزامًا التعليق على الحديث المشار إليه في \"صحيح الترغيب\" (٣/ ٣٦٨/٣٤٩٢) .\n<span data-type=\"title\" id=toc-6969>٦٩٥٣ </span>- (كان إذا دخل المسجد، قال: باسم الله، اللهم! صل على محمد. وإذا خرج قال: باسم الله، اللهم! صلِّ على محمد) .\nمنكر بذكر: (البسملة) .\nأخرجه ابن السني في \" عمل اليوم والليلة\" (٣١/٨٦): حدثني الحسن بن موسى الرسعني: حدثنا إبراهيم بن الهيثم البلدي:\nحدثنا إبراهيم بن محمد البحتري - شيخ صالح بغدادي - حدثنا عيسى بن يونس عن معمر عن الزهري عن أنس بن مالك ﵁ قال: ... فذكره مرفوعًا.\nقلت: الحسن بن موسى الرسعني: الظاهر أنه الذي في \"الأنساب \":\n\" أبو سعيد الحسن بن موسى بن ناصح بن يزيد الخفاف الرسعني: قدم","vol":"14","page":1046},{"text":"بغداد، وحدث بها عن المعافى بن سليمان وسعيد بن عبد الملك الحراني وعقبة بن مكرم الضبي. روى عنه محمد بن خلف بن حيان - وكيع -، ويحيى بن صاعد ومحمد بن مخلد وأبو ذر القراطيسي \".\nوكذا في \" تاريخ بغداد \" (٧/ ٤٢٩)، ولم يذكر فيه جرحًا ولا تعديلًا، ولكنه ساق له حديثًا منكرًا؛ عن طريق سعيد بن عبد الملك الحراني بإسناد رجاله ثقات؛ لكن فيه عنعنة الوليد بن مسلم. والحراني هذا يتكلمون فيه؛ فلا\nيمكن تعصيب التهمة بالرسعني.\nوأيضًا؛ فتخريج الحافظ للحديث يجعلني أشك في كون (الرسعني) هذا هو صاحب هذا الحديث؛ ذلك أنه ساقه تحت ترجمة (الحسين بن موسى أبو الطيب الرقي) المذكورة في \" الميزان \"، وقال:\n\" قال أبوأحمد الحاكم: فيه نظر\".\nفعقب عليه الحافظ في \" اللسان \" بقوله (٢/ ٣١٦):\n\"قال ابن السني: حدثنا الحسين بن موسى الرقي: ثنا إبراهيم بن الهيثم البلدى: ثنا إبراهيم بن محمد النجيرمي (!) - شيخ صالح بغدادي -: ثنا عيسى ابن يونس ... \".\nقلت: فساقه - كما تقدم - وقال:\n\" ورواته من عيسى فصاعدًا من رواة الصحيح. وابراهيم بن الهيثم: فيه مقال، وقد تقدم، ولكنه لا يحتمل هذا المنكر. وشيخه: ما عرفته، ولا ذكره الخطيب في \" تاريخ بغداد \"، ولا ابن الريافي في \" ذيله\"، والآفة فيه - فيما أرى -","vol":"14","page":1047},{"text":"من شيخ ابن السني، وهو: الرقي المترجم في \" الميزان \"، والله أعلم \".\nقلت: إبراهيم بن الهيثم: ثقة ثبت - كما قال الخطيب -، والمقال الذي أشار إليه الحافظ لا يضره - كما تراه في الموضع الذي أشار إليه -.\nثم إن وجه النكارة التي صرح بها هي عندي - والله أعلم -: ذكر البسملة؛ لأنها لم ترد فيما صح من الحديث في هذا الباب.\nنعم؛ قد جاءت في حديث فاطمة ﵂، لكن الرواة اختلفوا فيه، فمنهم من ذكرها، ومنهم من لم يذكرها، مع أن إسناده ضعيف منقطع. والله أعلم.\n(تنبيه): حديث الترجمة هكذا وقع عند ابن السني، وهكذا عزاه إليه ابن تيمية في\" الكلم الطيب \" (٥١/ ٦٣) - وأشار لضعفه -، و\" اللسان \" - كما تقدم -، وكذلك هو في \" أذكار النووي \" وتخريجه للعسقلاني (١/ ٢٨٢)، ووقع في \"الجامع الصغير\" - وتبعه صاحب\" الفتح الكبير\" - بلفظ:\n\"كان إذا دخل المسجد؛ قال: باسم الله، اللهم! صل على محمد، وأزواج محمد \"! فزاد ونقص. فلا أدري كيف وقع له هذا!\n<span data-type=\"title\" id=toc-6970>٦٩٥٤ </span>- (كان لا يقرأ القرآنَ في أقل من ثلاث) .\nضعيف جدًا.\nأخرجه ابن سعد في \" الطبقات\" (١/ ٣٧٦): أخبرنا يوسف بن الغَرِق: أخبرنا الطيب بن سلمان: حدثتنا عمرة قالت: سمعت عائشة ﵂ تقول: ... فذكره مرفوعًا.\nومن هذا الوجه أخرجه أبو الشيخ في \" أخلاق النبي ﷺ\" (ص ٢١٩) .","vol":"14","page":1048},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته: (يوسف بن الغَرق) هذا، فقد ذكره ابن أبي حاتم (٤/ ٢/ ٢٢٧ - ٢٢٨) وقال:\n\"سألت أبي عنه؟ فقال: ليس بقوي. سمعت أبي يقول: قال أحمد بن حنبل: رأيته ولم أكتب عنه شيئًا \". وقال الأزدي:\n\" كذاب \" - كما في \" الميزان \" - وزاد في \" اللسان \":\n\"وضرب أحمد وابن معين وأبو خيثمة على حديثه وأسقطوه\".\nوقال ابن عدي في \" الكامل \" (٧/ ١٦٨) - بعد أن ساق له مناكير -:\n\" وله غير ما ذكرت شيء يسير، وما يرويه يوسف يحتمل؛ لأنه يروي عن قوم هذه الأحاديث، وفيه ضعف ...، وهو ليس بالمعروف \".\nوشذ ابن حبان عن هؤلاء الحفاظ، فذكره في \" الثقات\" (٩/ ٢٧٩)، وساق له أثرًا منكرًا عن عائشة قالت: قد كان عندي شيء سودت به شعري!\nوأما الطيب بن سلمان: فقال الدارقطني:\n\" ضعيف \". وذكره ابن حبان في \"الثقات \". وقال الطبراني:\n\" بصري ثقة \".\nوالمحفوظ في هذا الباب إنما هو من قوله ﷺ؛ يرويه عبد الله بن عمرو بلفظ:\n\" من قرأ القرآن في أقل من ثلاث؛ لم يفقهه \".\nأخرجه الترمذي وصححه، وأحمد (٢/ ١٩٥) بسند صحيح.","vol":"14","page":1049},{"text":"وفي لفظ:\n\"لا يفقه من قرأ القرآن في أقل من ثلاث \".\nأخرجه أبو داود بسند صحيح، وهو مخرج في \"صحيح أبي داود\" (١٢٥٧، ١٢٦٠) .\n(تنبيه): ذكر المناوي أن السيوطي رمز للحديث بالحسن، ثم صرح المناوي في \" التيسير\" بأن اسناده حسن! ويبدو أنني اغتررت به قديمًا، فأوردته في \" صفة الصلاة\"، فمن كان هذا الكتاب عنده؛ فليضرب عليه، وليدع الله لنا بأن يحفظنا من الخطأ والزلل، ﴿ربَّنا لا تؤاخذنا إن نسينا أو أخطأنا﴾ .\n<span data-type=\"title\" id=toc-6971>٦٩٥٥ </span>- (لَمْ يَحْسُدُونَا الْيَهُودُ بِشَىْءٍ مَا حَسَدُونَا بِثَلَاثٍ: (التَّسْلِيمِ)، وَ: (التَّأْمِينِ)، وَ: (اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ» .\nمنكر بهذا التمام.\nأخرجه البيهقي في \" سننه\" (٢/ ٥٦) من طريق إسحاق بن الحسن الحربي: ثنا مسلم بن إبراهيم: ثنا عبد الله بن ميسرة: ثنا إبراهيم بن أبي حرة عن مجاهد عن محمد بن الأشعث عن عاثشة ﵂ قالت: قال رسول الله ﷺ: ... فذكره.\nوأخرجه ابن عدي في \" الكامل\" (١/ ٢٦٦) من طريق محمد بن معمر:\nحدثنا مسلم بن ابراهيم به، ولفظه:\n\" إن اليهود لم يحسدونا على شيء ما حسدونا على السلام والأذان\". وقال ابن عدي:","vol":"14","page":1050},{"text":"\"إبراهيم بن أبي حرة: ذكره الساجي في جملة من ذكرهم من الضعفاء في كتابه الذي سماه \"كتاب العلل\"، وأظنه بصريًا، وأرجو أنه لا بأس به \".\nقلت: ورجال الإسناد ثقات؛ غير إبراهيم هذا، وهو مختلف فيه، وحديثه هذا يدل على ضعف فيه؛ فإنه اضطرب في متنه - كما ترى -؛ فإنه في الرواية الأولى ذكر ثلاث خصال، وفي الأخرى اثنتين. وذكر في هذه (الأذان)، وفي الأولى جملة (الحمد) . ولم ترد هاتان الخصلتان في شيء من الأحاديث الواردة في الباب؛ فهما منكرتان، بل إنه قد خولف في متنه؛ فرواه عمرو بن قيس عن محمد بن الأشعث به على لفظ آخر.\nأخرجه البيهقي وغيره، وسبق تخريجه مع أحاديث أخرى في \" الصحيحة \" (٦٩١، ٦٩٢) .\n<span data-type=\"title\" id=toc-6972>٦٩٥٦ </span>- (مَا أَخَذَتِ الدُّنْيَا مِنَ الآخِرَةِ إِلا كَمَا أَخَذَ مِخْيَطٌ غُمسَ فِي الْبَحْرِ مِنْ مَائِهِ) .\nمنكر بذكر: (الخيط) .\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/ ٣٠٨/٧٣٣) من طريق طاهر بن خالد بن نزار: ثنا أدم بن أبي إياس: ثنا بكر بن خنيس عن أشعث بن سوار عن الشعبي عن المستورد مرفوعًا.\nقلت: وهذا إسناد واهٍ، ومتن منكر؛ مسلسل بالضعفاء:\n١ - أشعث بن سوار: ضعيف.\n٢ - بكر بن خنيس: صدوق له أغلاط، أفرط فيه ابن حبان - كما في \"التقريب \" -.","vol":"14","page":1051},{"text":"٣ - طاهر بن خالد بن نزار: قال الذهبي في \" المغني \":\n\"صدوق، وله ما يستنكر ويتفرد به \".\nقلت: فإن سلم منه؛ فلن يسلم من أحد اللذين فوقه، فإن الحديث قد أخرجه مسلم وجمع؛ منهم الطبراني نفسه من طرق عن إسماعيل بن أبي خالد عن قيس ابن أبي حازم عن المستورد بن شداد مرفوعًا نحوه لكن بلفظ:\n(الإصبع) .. مكان: (المخيط) .\nوخفي هذا كله على العلامة الزبيدي؛ فأورد الحديث في \"شرح الإحياء\" (٨/١١٥ -١١٦) .\n<span data-type=\"title\" id=toc-6973>٦٩٥٧ </span>- (مَا يَنْبَغِي لِنَبِيٍّ أَنْ يَقُولَ: إِنِّي خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى) .\nمنكر بلفظ: \" نبي\".\nأخرجه أبو داود (٤٦٧٠)، وعنه البيهقي في \" دلائل النبوة\" (٥/ ٤٩٧)، وأحمد وابنه في \" المسند\" (١/٢٠٥)، والطبراني في \" المعجم الكبير \" (١٣/ ٨٠/ ١٩٦) من طريق محمد بن سلمة عن محمد بن إسحاق عن إسماعيل بن [أبي] حكيم عن القاسم عن عبد الله بن جعفر مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لكن محمد بن إسحاق - وهو: صاحب \" السيرة\" -: مدلس وقد عنعنه.\nوالمحفوظ في هذا الحديث بلفظ: \" ... لعبد \". هكذا أخرجه البخاري (٤٦٣٠، ٤٦٣١)، ومسلم (٧/١٠٢، ١٠٣) وغيرهما من حديث ابن عباس، وحديث أبي هريرة ﵄.","vol":"14","page":1052},{"text":"ويوافقهما في المعنى رواية أبي يعلى في \" مسنده \" (١٢/١٦٧/ ٦٧٩٣) لحديث الترجمة بلفظ:\n\"لا يقولن أحد: إني ... \" الحديث.\nوقد تكلف الخطابي وغيره في توجيه الحديث والتوفيق بينه وبين حديث ابن عباس وأبي هريرة، ولا داعي لذلك عندي مع ضعف إسناده والاضطراب في متنه.\nومثله في الضعف والنكارة رواية علي بن زيد عن يوسف بن مهران عن ابن عباس مرفوعًا بلفظ:\n\"لا ينبغي لأحد أن يقول: أنا خير من يحيى بن زكريا ... \" الحديث، وفيه قصة.\nأخرجه البزار (٣/١٠٨/ ٢٣٥٨)، والطبراني (١٢٩٣٨) . وعلي بن زيد - هو: ابن جدعان، وهو - ضعيف.\n<span data-type=\"title\" id=toc-6974>٦٩٥٨ </span>- (مَنْ وَضَعَهَا (الخمر) عَلَى كَفِّهِ؛ لَمْ تُقْبَلْ لَهُ دَعْوَةٌ، وَمَنْ أَدْمَنَ عَلَى شُرْبِهَا؛ سُقِيَ مِنَ الْخَبَالِ، وَالْخَبَالُ وَادٍ فِي جَهَنَّمَ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (١٩/ ٣٧٤/ ٨٧٦): حدثنا إبراهيم بن محمد بن عرق الحمصي: ثنا عمرو بن عثمان: ثنا بقية بن الوليد: حدثني عتبة بن أبي حكيم: حدثني القاسم بن عبد الرحمن قال: كنت قاعدًا عند معاوية، فبعث إلى عبد الله بن عمرو فقال: ما أحاديث","vol":"14","page":1053},{"text":"بلغني عنك تحدث بها؟! لقد هممت أن أنفيك من الشام! فقال: أما والله! لولا إناث ما أحببت أن أكون بها ساعة! فقال معاوية: ما حديث تحدث به في الطلاء؟ فقال: أما إنه ما يحل لي أن أقول على رسول الله ﷺ ما لم يقل؛ سمعته يقول: \" من تقوَّل عليَّ ما لم أقل؛ فليتبوأ مقعده من النار\".\nوسمعت رسول الله ﷺ يقول في الخمر: ... فذكره؛ فقال: يا معاوية!\nما أراك إلا قد سمعتَ مثل الذي سمعتُ! قال: فَهَمَّ مُعَاوِيَةُ أَنْ يُصَدِّقَهُ، ثُمَّ سَكَتَ.\nقلت: وهذا متن منكر، وإسناد ضعيف، أعله الهيثمي بالشيخ ابن عرق؛ فقال (٥/ ٧٢):\n\" رواه الطبراني عن شيخه (إبراهيم بن محمد بن عرق)، ضعفه الذهبي فقال: غير معتمد. ولم أر للمتقدمين فيه تضعيفًا، وبقية رجاله وثِّقوا \".\nقلت: وقوله: \" وثقوا \" فيه إشارة لطيفة إلى أن توثيق بعضهم فيه لين. والأمر كذلك؛ فإن (عتبة بن أبي حكيم): قال فيه الحافظ في \" التقريب \":\n\" صدوق يخطئ كثيرًا \".\nولحديث الترجمة أصل بلفظ آخر ليس فيه الجملة الأولى منه، أخرجه ابن حبان وغيره من طريق أخرى عن عبد الله بن عمرو، وهو مخرج في \" التعليق الرغيب \" (٣/ ١٨٨/ ٤٦) .\nوأما جملة: \" من كذب علي ...، فهو حديث متواتر يضرب فيه المثل، فراجع له إن شئت \"صحيح الجامع الصغير \".","vol":"14","page":1054},{"text":"<span data-type=\"title\" id=toc-6976>٦٩٥٩ </span>- (لَا عُقُوبَةَ فَوْقَ عَشْرِ ضَرَبَاتٍ إِلَّا فِي حَدٍّ مِنْ حُدُودِ اللَّهِ) .\nمنكر بلفظ: \"العقوبة \".\nأخرجه البخاري (٦٨٤٩): حدثنا عمرو بن علي: حدثنا فضيل بن سليمان: حدثنا مسلم بن أبي مريم: حدثني عبد الرحمن بن جابر عمن سمع النبي ﷺ قال: ... فذكره.\nقلت: هذا اللفظ بهذا الإسناد من أفراد البخاري، وعلته: الفضيل هذا؛ فإنه - كما قال الحافظ -:\n\"صدوق له خطأ كثير، وإنما روى له البخاري متابعة\" - كما حققه الحافظ في \" مقدمة الفتح \" (٤٣٥) -، وهذا الحديث من هذا القبيل، فإنه إنما ساقه عقب روايته بإسناده عن سليمان بن يسار عن عبد الرحمن بن جابر بن عبد الله عن أبي بُردة ﵁ قال: كان النبي ﷺ يقول: فذكره بلفظ:\n\" لا يجلد فوق عشر جلدات ... \" الحديث.\nوبهذا اللفظ رواه بقية الستة وغيرهم، وهو مخرج في \" الارواء\" (٢٠٣٢ و٢١٨٠)، وهو المحفوظ الصحيح - كما يأتي عن ابن أبي حاتم عن أبيه -.\nوان من تساهل الحافظ تجاه \" صحيح البخاري \" أنه بُدَيْلَ أن يحقق في هذا الحديث ما استفدناه منه - من تضعيفه لراويه (الفضيل) في كتابَيْه المشار إليهما -\nأغفل الكلام عنه؛ بل وذكر متابعًا للبخاري في روايته إياه عن عمرو بن علي، ألا وهو (علي بن إسماعبل بن حماد)، والبخاري ليس بحاجة لمتابع - كما لا يخفى -، هذا لو كان (علي) هذا ثقة؛ فكيف وهو - كما في \"اللسان \" - كان اختلط في آخر عمره؟!","vol":"14","page":1055},{"text":"هذا؛ ولو جاز لنا أن نحابي الإمام البخاري؛ لقلنا: إنه قد توبع الفضيل على لفظه، ولكن معاذ الله! أن نحابي في حديث رسول الله ﷺ أحدًا؛ ذلك لأن المتابع مثل المتابَع أو أسوأ منه - كما يأتي -؛ فقد قال ابن أبي حاتم في \" العلل \" (١/٤٥٢/١٣٥٨):\n\" سألت أبي عن حديث رواه المسيب بن واضح عن حفص بن ميسرة عن مسلم بن أبي مريم عن ابن جابر عن جابر قال: قال رسول الله ﷺ: ... (فذكر الحديث)؟ قال أبي:\nهذا خطأ؛ والصحيح ما رواه ابن وهب عن عمرو بن الحارث \".\nقلت: يشير إلى حديث سليمان بن يسار - المتقدم آنفًا - ... عن أبي بردة، وكان قد ذكره برقم (١٣٥٦) من طريق عمرو المذكور والليث عن بكير بن الأشج عن سليمان به، وقال: إنه أصح.\nوالمسيب بن واضح: من شيوخ أبي حاتم، وقد ذكر ابنه عنه في \" الجرح \" (٤/١/ ٢٩٤) أنه سئل عنه؟ فقال:\n\"صدوق، كان يخطئ كثيرًا، فإذا قيل له؛ لم يقبل \". وضعفه الدارقطني.\nومن هذا القبيل في النكارة الحديث التالي:\n<span data-type=\"title\" id=toc-6977>٦٩٦٠ </span>- (لَا تُعَزِّرُوا فَوْقَ عَشَرَةِ أَسْوَاطٍ) .\nمنكر.\nيرويه عباد بن كثيرعن يحيى بن أبي كثير عن أبي سلمة عن أبي","vol":"14","page":1056},{"text":"هريرة مرفوعًا.\nأخرجه ابن ماجه (٢٦٠٢)، قال البوصيري في \" الزوائد\":\n\" في إسناده عباد بن كثير الثقفي، قال أحمد بن حنبل: روى أحاديث كذب لم يسمعها. وقال البخاري: تركوه. وكذا قال غير واحد\".\nولهذا قال شيخه العسقلاني في \" التقريب \":\n\" متروك. قال أحمد: روى أحاديث كذب \".\nواعتمد الذهبي في \" المغني \" قول البخاري المذكور.\nورواه بعض المجهولين بإسناد آخر عن يحيى بن أبي كثير بإسناد رجاله رجال (الصحيح) ! فقال العقيلي في \" الضعفاء\" (١/ ٦٥/ ٦٢)، والطبراني في \" الأوسط\" (٧/ ٢٩١/ ٧٥٢٨) - والسياق للعقيلي -: حدثنا محمد بن إبراهيم ابن شبيب العسال قال: حدثنا إبراهيم بن محمد - كتبناه عنه مع أبي مسعود - قال: حدثنا الوليد بن مسلم قال: حدثنا الأوزاعي عن يحيى بن أبي كثير به.\nوقال الطبراني:\n\" لم يروه عن الأوزاعي إلا الوليد، تفرد به إبراهيم بن محمد الشامي \". وقال العقيلي:\n\" شامي مجهول، وقع إلى (أصبهان)، حديثه منكر غير محفوظ \".\nوأقره الذهبي في \" الميزان \"، والحافظ في \"اللسان \".\nوذكره أبو نعيم في \" أخبار أصبهان\" (١/ ١٧٥) مختصرًا هكذا:","vol":"14","page":1057},{"text":"\" إبراهيم بن محمد: لا يعرف في نسبه زيادة \"!\nكذا قال! ولعله أراد أن يقول: (لا يعرف نسبه)، فسبقه القلم؛ وقال ما قال.\nثم ساق له حديثًا آخر بإسناد العقيلي والطبراني المتقدم، وقد ساقه الطبراني عقب هذا، أشار إليه الحافظ في آخر ترجمته. وقد كنت ذكرته في\" الصحيحة \" (١٦٩٢) شاهدًا نقلًا من نسخة من\" الأوسط \" وقع فيه (السامي) بالمهملة، فظننت أنه: (إبراهيم بن محمد بن عرعرة) الثقة الحافظ، ومما غرني أن المنذري والهيثمي قالا: \" إسناده جيد\". والآن فقد تبينت الحقيقة، والحمد لله الذي بنعمته تتم الصالحات.\n(تنبيه): لقد شذ ابن حبان عَمَّن تقدم ذكرهم من الحفاظ؛ فأورد الحديث في ترجمة (محمد بن إبراهيم الشامي) .. على القلب، وكناه بأبي عبد الله، قال:\n\" شيخ كان يدور بالعراق، ويجاور (عبادان)، يضع الحديث على الشامين، أخبرنا عنه أبو يعلى والحسن بن سفيان وغيرهما، لا يحل الرواية عنه الا عند الاعتبار \". ثم قال:\n\" روى عن الوليد بن مسلم عن الأوزاعي ... \". فساق الحديث بلفظ:\n\"عشرين سوطًا \".\nقلت: وهذا شذوذ آخر؛ فالحديث بلفظ: \" عشرة\" عندهم، وليس: (عشرين) .\nوقال:\n\"لا أول له من كلام رسول الله، لا يحل الاحتجاج به \".","vol":"14","page":1058},{"text":"وتبعه في ذلك كله ابن الجوزي في \" الموضوعات \" (٣/ ٩٦)، وكذا السيوطي في \"اللآلي المصنوعة \" (٢/ ١٨٣)، غير أنه تعقب بحديث عباد بن كثير! وسكت عنه؛ فلم يصنع شيئًا. لكنه خالفهما؛ فذكر متن (الشامي)\nبلفظ: (الثقفي) . خلافًا لابن طاهر المقدسي؛ فإنه وافقهما في الشذوذين في كتابه \" تذكرة الموضوعات \" (١٠٥/ ٩٨٠) !!\nواعلم أنه قد جرى الحافظان: الذهبي والعسقلاني على التفريق بين (إبراهيم ابن محمد الشامي) و(محمد بن إبراهيم الشامي)؛ فترجما لكل منهما في حرفه من \" الميزان \" و\" اللسان \"، واسم جد الثاني منهما: (العلاء)، وهو مترجم\nفي \" التهذيب \"، ومتهم بالكذب والوضع؛ فمن المحتمل أن يكونا واحدًا انقلب اسمه على بعض الرواة، أو قلبه هو عليهم تمويهًا وتضليلًا!\nوأما استظهار المعلقَين على \" المعجم الأوسط \" أن الأول مقلوب الآخر، وتشبثا بصنيع ابن حبان، ولم يأتيا عليه بدليل؛ إلا مجرد الدعوى! وليس هذا فقط، بل إنهما عطفا عليه فقالا:\n\" وكذا الذهبي في (الميزان) \"!\nوهذا خطأ ظاهر؛ إذا تذكرت ما قدمته من النقل عنه. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-6978>٦٩٦١ </span>- (إِنَّ النِّسَاءَ هُنَّ (السُّفَهَاءُ)؛ إِلَّا الَّتِي أَطَاعَتْ قَيِّمَهَا) .\nمنكر.\nأخرجه ابن أبي حاتم في \" التفسير \" (٣/ ٨٦٣/ ٤٧٨٥) من طريق عثمان بن أبي العاتكة عن علي بن يزيد عن القاسم عن أبي أمامة مرفوعًا.","vol":"14","page":1059},{"text":"قلت: وهذا إسناد ضعيف؛ علي بن يزيد - هو: الألهاني -: قال الذهبي في\n\"المغني \":\n\" ضعفوه، وتركه الدارقطني \".\nوقريب منه (عثمان بن أبي العاتكة): قال الذهبي:\n\" وُثِّق، وضعفه النسائي وغيره \". وقال الحافظ في \" التقريب \":\n\" صدوق، ضعفوه في روايته عن علي بن يزيد الألهاني \".\nوالحديث ساقه ابن كثير في أول سورة (النساء) بإسناد ابن أبي حاتم هذا، وقال:\n\"ورواه ابن مردويه مطولًا \".\nقلت: ولقد أساء الشيخان الحلبيان نسيب الرفاعي - ﵀ - ومحمد علي الصابوني - هداه الله - في اختصارهما لـ \" تفسير ابن كثير\"؛ فقد أوردا الحديث محذوف السند وسكتا عنه؛ فأوهموا القراء ثبوته، وهي عادة لهما؛ لجهلهما بهذا العلم الشريف. وزاد الآخر على الأول؛ فنقل تخريج الحديث بمصدريه المذكورين إلى الهامش! موهمًا الناس أنه من تخريجه! متجاهلًا قوله ﷺ \" من تَشَبِّعَ بِمَا لَمْ يُعْطَ؛ كَلَابِسِ ثَوْبَيْ زُورٍ \". متفق عليه. وإلا؛ فماذا عليه لو تركه في محله من الأصل، ووفر سطرًا من طبعته لمختصره؟! ولكنه حب التعالي والظهور. والله المستعان.","vol":"14","page":1060},{"text":"<span data-type=\"title\" id=toc-6979>٦٩٦٢ </span>- (يُدْفَنُ عِيسَى ﵇ مَعَ رَسُولِ اللَّهِ ﷺ وَصَاحِبَيْهِ؛\nفَيَكُونُ قَبْرُهُ لأَرْبَعٍ) .\nموقوف ضعيف.\nأخرجه البخاري في\" التاريخ\" (١/ ١/ ٢٦٣)، والترمذي (٣٦٢١)، والطبراني في \" المعجم الكبير\" (١٣/١٥٨/٣٨٤)؛ ومن طريقه المزي في\" التهذيب \" (١٩/ ٣٩٥) - والسياق له - من طريق عثمان بن الضحاك\nعن محمد بن يوسف بن عبد الله بن سلام عن أبيه عن جده قال: ... فذكره موقوفًا.\nولفظ الترمذي من طريق أبي مودود المدني عن (عثمان):\nمكتوب في التوراة صفة محمد، وعيسى يدفن معه. قال: أبو مودود:\nوقد بقي في البيت موضع قبر. وقال الترمذي:\n\" حديث حسن غريب \".\nكذا قال! وخالفه شيخه البخاري؛ فقال عقبه:\n\"هذا لا يصح عندي، ولا يتابع عليه\".\nذكره في ترجمة (محمد بن يوسف) هذا، ولم يوثقه أحد غير ابن حبان، لكن روى عنه جمع من الثقات، وفي\" التقريب \":\n\" مقبول \"؛ فلعل إيراده في ترجمة (عثمان بن الضحاك) أنسب؛ فقد جاء في ترجمته من \" تهذيب الكمال \":\n\" قال أبو عبيد الآجري: سا\"لت أبا داود عن الضحاك بن عثمان الحزامي؟","vol":"14","page":1061},{"text":"فقال: ثقة، وابنه عثمان بن الضحاك: ضعيف \".\n(تنبيه): لم يقف الهيثمي على الحديث في \" سنن الترمذي \"؛ ولذلك ذكره في \" مجمع الزوائد \" حسب شرطه فيه، فقال (٨/ ٢٠٦):\n\" رواه الطبراني، وفيه (عثمان بن الضحاك)، وثقه ابن حبان، وضعفه أبو داود، وقد ذكر المزي ﵀ هذا في ترجمته، وعزاه إلى الترمذي، وقال:\nحسن. ولم أجده في \" الأطراف \". والله أعلم \".\nقلت: لعله سقط من نسخته من \" الأطراف \"، أو شتَّ بصره عنه؛ فإنه في المطبوعة منه (٤/ ٣٥٦/ ٥٣٣٦) .\n<span data-type=\"title\" id=toc-6980>٦٩٦٣ </span>- (أَتُحِبُّ يَا جُبَيْرُ! إِذَا خَرَجْتَ سَفَرًا أَنْ تَكُونَ مِنْ أَمْثَلِ أَصْحَابِكَ هَيْئَةً، وَأَكْثَرِهِمْ زَادًا؟ اقْرَأْ هَذِهِ السُّوَرَ الْخَمْسَ: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾، وَ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾،\nوَ: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾، وَ: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾، وَافْتَحْ كُلَّ سُورَةٍ بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾، وَاخْتِمْ بِـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾) .\nمنكر.\nأخرجه أبو يعلى في \" مسنده\" (١٣/٤١٤/٧٤١٩): حدثنا أبو هشام محمد بن سليمان بن الحكم القُدَيدي قال: حدثني أبي عن اسماعيل بن خالد الخزاعي: أن محمد بن جبير بن مطعم سمع جبير بن مطعم وهو يقول: قال\nلي رسول الله ﷺ: ... فذكره. قال جبير: وكنت غنيًا كثير المال، فكنت أخرج مع من شاء الله أن أخرج معهم في سفر؛","vol":"14","page":1062},{"text":"فثون أبذهم هيئة، وأقلهم زادًا، فما زلت منذ علمنيهن رسول الله ﷺ وقرأت بهن أكون من أحسنهم هيئة، وأكثرهم زادًا؛ حتى أرجع من سفري ذلك.\nقلت: وهذا إسناد ضعيف؛ (إسماعيل بن خالد الخزاعي): لم أجد له ترجمة في شيء من كتب الرجال التي عندي.\nوأما شيخ أبي يعلى (محمد بن سليمان بن الحكم القديدي): فقال ابن أبي حاتم في \"الجرح والتعديل \" (٣/ ٢/ ٢٦٩/١٤٧٢):\n\"صاحب حديث أم معبد، روى هذا الحديث عن عمه أيوب بن الحكم عن أخيه (الأصل: أبيه) سفيان بن - الحكم، كتبت عنه سنة خمس وخمسين ومئتين\".\nقلت: في هذه الترجمة شيء، وبخاصة في قوله: \" عمه \"؛ فإنه يخالف قوله في ترجمة والد الشيخ (سليمان بن الحكم بن أيوب أبو أيوب الخزاعي العلاف)؛ فقد قال فيها (٢/ ١/ ١٠٧/ ٤٨٠):\n\"صاحب حديث أم معبد، روى عن أخيه أيوب بن الحكم عن حزام بن هشام، سمع منه أبي بـ (قديد)، وروى عن إسماعيل بن داود الخراق، روى عنه علي بن الحسين بن الجنيد \".\nوهذا يوافق ما في \" المستدرك \" (٣/ ٩)؛ فإنه ساقه من طريق آخر عن سليمان بن الحكم بن أيوب بن سليمان بن ثابت بن بشار الخزاعي: ثنا أخي أيوب ابن الحكم وسالم بن محمد الخزاعي جميعًا عن حزام بن هشام ... \".\nلكن ساقه البيهقي في \"دلائل النبوة \" (١/ ٢٧٧) من وجه آخر عن محمد","vol":"14","page":1063},{"text":"ابن سليمان قال: حدثنا عمي أيوب بن الحكم عن حزام بن هشام ... \".\nفهذا يوافق ما تقدم في ترجمة (محمد بن سليمان ...) عند ابن أبي حاتم.\nفهذا اضطراب شديد لم أَهْتَدِ إلى صوابه. والله الهادي.\nوبالجملة؛ فهو وابنه (*) سليمان لم أعرف حالهما، وما تقدم من ترجمتهما لا يروي ولا يشفي، والظاهر أن الهيثمي لم يقف عليهما؛ فقد قال في \" المجمع \" (١٠/ ١٣٤):\n\" رواه أبو يعلى، وفيه من لم أعرفهم\"!\n<span data-type=\"title\" id=toc-6981>٦٩٦٤ </span>- (أَجِبْ أَخَاكَ؛ فَإِنَّكَ مِنْهُ عَلَى اثْنَتَيْنِ: إِمَّا خَيْرٌ؛ فَأَحَقُّ مَا شَهِدْتَهُ، وَإِمَّا غَيْرُهُ؛ فَتَنْهَاهُ عَنْهُ، وَتَأْمُرُهُ بِالْخَيْرِ) .\nضعيف.\nأخرجه أبو يعلى في \" مسنده \" - كما في \"المطالب العالية \" (٢/٤٣/١٦٠٧) -، والطبراني في \" المعجم الكبير \" (٢٢/ ٢٧١ - ٢٧٢)؛ كلاهما\nمن طريق عمر بن عبد الله بن يعلى عن عياض أبي أشرس السلمي قال:\nرأيت يعلى بن مرة ودعوته إلى مأدبة، فقعد صائمًا، فجعل الناس جملون ولا يطعم، فقلت له: والله! لو علمنا أنك صائم؛ ما عَنَّيناك. قال: لا تقولوا ذلك؛ فإني سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ (عمر بن عبد الله بن يعلى): ضعيف. قال الذهبي في \" المغني \":\n_________\n(*) كذا في أصل الشيخ ﵀ - وهو سبق قلم - والصواب: (أبوه)؛ كما هو ظاهر من سياق التخريج. (الناشر) .","vol":"14","page":1064},{"text":"\"ضعفوه \".\nوعياض أبو أشرس: فلم أجد له ترجمة حتى ولا في\" ثقات ابن حبان \"!\nولا ذكره الدولابي في \"الكنى \". والله أعلم.\n<span data-type=\"title\" id=toc-6982>٦٩٦٥ </span>- (إن جبريل ﵇ أتاني فقال: إِنَّ عِفْرِيتًا مِنَ الْجِنِّ يَكِيدُكَ، فَإِذَا أَوَيْتَ إِلَى فِرَاشِكَ؛ فَقُلْ: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ حتى تختتم الآية) .\nضعيف.\nأخرجه الدينوري في \"المجالسة \" (ص ٤٢٦ - المصورة): حدثنا محمد بن عبد العزيز: نا أبي عن بشر بن المفضل عن يونس عن الحسن: أن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات؛ لكنه من مراسيل الحسن - وهو:\nالبصري -، وهي من أوهى المراسيل؛ قال بعض الأئمة: إنها كالريح.\nوالدينوري المؤلف - واسمه: أحمد بن مروان -: مختلف فيه، فقال الدارقطني:\n\"هو عندي ممن يضع الحديث \". وقال مسلمة في \" الصلة\":\n\"كان ثقة كثير الحديث \".\nوهذا اختلاف شديد؛ فالله أعلم بحاله، والدارقطني أعلم بالرجال من (مسلمة) - وهو: ابن القاسم القرطبي -؛ بل إن هذا قد تكلم فيه بعضهم، وقال الذهبي في \" السير\" (١٦/ ١١٠):\n\"لم يكن بثقة \".","vol":"14","page":1065},{"text":"ومهما يكن من أمر؛ فإن الدينوري لم يتفرد به؛ فقد عزاه السيوطي في \" الزيادة على الجامع الصغير \" لابن أبي الدنيا في \" مكائد الشيطان \"، وابن أبي الدنيا من شيوخ الدينوري؛ فالعلة الإرسال. والله أعلم.\n<span data-type=\"title\" id=toc-6983>٦٩٦٦ </span>- (أحبَ اللَّهُ عَبْدًا: سَمْحًا إِذَا بَاعَ، وسَمْحًا إِذَا اشْتَرَى، وسَمْحًا إِذَا قضَى، وسَمْحًا إِذَا اقْتَضَى) .\nضعيف جدًا بهذا اللفظ.\nأخرجه البيهقي في\" شعب الإيمان، (٧/ ٥٣٦/١١٢٥٣) من طريق الواقدي: ثنا هشام بن سعد: أنه سمع الزهري يخبر عن عمر ابن عبد العزيز عن أبيه عن أبي هريرة قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ الواقدي - واسمه: محمد بن عمر -: متهم بالكذب.\nوقد صح من حديث جابر بلفظ:\"رحم الله عبدًا ... \".\nرواه البخاري وغيره، وهو مخرج في \" الصحيحة \" (٣/٤٩٠/١٧٨/٧) .","vol":"14","page":1066},{"text":"٦٩٦٧ - (أَحَبُّ شيء عِنْدَ اللَّهِ فِي الْإِسْلَامِ الصَّلَاةُ لِوَقْتِهَا، وَمَنْ تَرَكَ الصَّلَاةَ؛ فَلَا دِينَ لَهُ، وَالصَّلَاةُ عِمَادُ الدِّينِ) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/ ٣٩/٢٨٠٧) من طريق قتادة عن عكرمة عن عمر قال:\nجاء رجل فقال: يا رسول الله! أي شيء أحب عند الله في الإسلام؟ قال:","vol":"14","page":1066},{"text":"\" الصلاة لوقتها ... \" إلخ.\nقلت: وهذا منقطع؛ قال البيهقي عقبه:\n\"عكرمة لم يسمع من عمر، وأظنه أراد: (عن ابن عمر) \".\nكذا قال! وقد روي عن ابن عمر من طريق أخرى وبلفظ آخر، وفيه جملة\nالترك، وإسناده مسلسل بالضعفاء، وقد بينت ذلك في \"الروض النضير \" (٥٦٩)،\nثم في \" التعليق الرغيب \" (١/ ١٩٥/ ٧) .\n<span data-type=\"title\" id=toc-6985>٦٩٦٨ </span>- (سَبْعَةٌ يُظِلُّهُمُ اللَّهُ تَحْتَ ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: إِمَامٌ مُقْسِطٌ. وَرَجُلٌ لَقِيَتْهُ امْرَأَةٌ ذَاتُ جَمَالٍ وَمَنْصِبٍ، فَعَرَضَتْ نَفْسَهَا عَلَيْهِ؛ فَقَالَ: إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ. وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسَاجِدِ. وَرَجُلٌ تَعَلَّمَ الْقُرْآنَ فِي صِغَرِهِ؛ فَهُوَ يَتْلُوهُ فِي كِبَرِهِ. وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ بِيَمِينِهِ؛ فَأَخْفَاهَا عَنْ شِمَالِهِ، وَرَجُلٌ ذَكَرَ اللَّهَ فِي بَرِّيَّةٍ؛ فَفَاضَتْ عَيْنَاهُ؛ خَشْيَةً مِنَ اللَّهِ ﷿. وَرَجُلٌ لَقِيَ رَجُلًا؛ فَقَالَ: إِنِّي أُحِبُّكَ فِي اللَّهِ، فَقَالَ لَهُ الرَّجُلُ: وَأَنَا أُحِبُّكَ فِي اللَّهِ) .\nمنكر بهذا السياق.\nأخرجه أبو علي بن شاذان في\" مشيخته \" (رقم/ ٣٢ - بترقيمي في منسوختي من مخطوطة الظاهرية)، والبيهقي في \"شعب الإيمان\" (١/ ٤٨٧/ ٧٩٤)، والخطيب في \"التاريخ\" (٩/٢٥٤)، كلهم عن أبي الفوارس شجاع بن جعفر الأنصاري: ثنا العباس بن محمد الدوري: ثنا أبو نعيم الفضل بن دكين: ثنا عبد الله بن عامر الأسلمي عن سهيل بن أبي صالح عن أبيه عن أبي هريرة ﵁ مرفوعًا.","vol":"14","page":1067},{"text":"قلت: وهذا إسناد ضعيف، ومتن منكر.\nأما الضعف: فسببه (الأسلمي): قال الذهبي في \" المغني \":\n\"ضعفه غيرواحد \".\nولذلك جزم الحافظ في\" التقريب \" بأنه ضعيف.\nويحتمل أن تكون العلة من (شجاع بن جعفر الأنصاري)، وفي ترجمته ساق له الخطيب هذا الحديث، ولم يذكر فيه جرحًا ولا تعديلًا، وقد وصفه ابن شاذان في روايته عنه بـ (الصوفي) . فالله أعلم به.\nوأما أنه منكر: فهو مما لا يخفى على عارف بهذا العلم الشريف، وجرى الحديث النبوي الصحيح في عروقه مجرى الدم؛ بل ومن هو دونه من طلاب هذا العلم؛ ذلك لأن الحديث من المعلوم لديهم جميعًا أنه في \" الصحيحين\" وغيرهما من طريق أخرى، وهذا مخالف له زيادة ونقصًا، وبيان ذلك من وجوه:\nالأول: قوله: \" ورجل تعلم القرأن ... \": لا أصل له فيه؛ جعله مكان قوله ﷺ: \" وشاب نشأ في عبادة الله \".\nالثاني: قوله: \"ورجل لقي، رجلًا ... \"؛ جعله مكان قوله ﷺ: \"ورجلان تحابا في الله ... \"\nالثالث: ذكر قوله: \"في برية \" مكان قوله: \"خاليًا \".\nالرابع: أسقط من قوله ﷺ: \" ورجل قلبه معلق بالمسجد\" قوله:\" إذا خرج منه حتى يعود إليه\".","vol":"14","page":1068},{"text":"يضاف إلى كل ذلك أنه غيَّر ترتيب فقراته؛ فقدَّم وأخَّر، وغَيَّر من سياق الحديث الصحيح، وهو مخرج في \" الإرواء \" برقم (٨٨٧)، ولا يشك عالم بأن النكارة تثبت بأقل من ذلك.\nولجملة القرآن في حديث الترجمة شاهد من حديث علي بنحوه. لكن إسناده واهٍ جدًا؛ فيه أربعة من الرواة ما بين مجهول ومطعون - كما سبق بيانه برقم (٢١٦٢) -. وقد أعله المناوي بواحد منهم؛ فأصاب، وبأخر، وهو: (جعفر بن محمد الصادق)؛ فأخطأ خطأ فاحشًا، شنع عليه الشيخ أحمد الغماري في \"المداوي\" (١/ ٢٥٠ - ٢٥٢) تشنيعًا شديدًا، وحق له ذلك، لكنه اشتط وتعدى؛ فأخذ يطعن في الحافظ الذهبي، ويرميه بالنصب ومعاداة أهل البيت، ومنهم جعفر، ويتهمه بأنه كذاب في ثنائه عليه ويقول بالحرف الواحد: \" بل غرضه الأكيد هو جلب الطعن فيه من إخوانه النواصب ... \" إلى أخر هرائه. عامله الله بما يستحق.\nولم يكتف بهذا؛ بل إنه نحا نحوًا آخر نكاية بالمناوي - ولو على خلاف التحقيق العلمي الذي ينعاه على المناوي -، فوقع فيه تعصبًا عليه، ذلك أنه ساق إسناد حديث علي برواية ابن النجار بطوله، ثم من طريق الديلمي، وخنس؛ فلم يتكلم على أحد من رجاله الأربعة! لو أن المناوي فعل مثله في حديث أخر لا يهواه؛ لأقام الدنيا عليه وأقعدها.\nبل إنه زاد في الطين بلة؛ فقال:\n\" ويشهد له في كون حملة القرأن من أهل ظل العرش ما رواه أبو علي بن شاذان في \" مشيخته \"؛ فقال ... \". فساق إسناده ومتنه، وخنس! أيضًا، وهو","vol":"14","page":1069},{"text":"يعلم - إن شاء الله - أنه ضعيف الإسناد، منكر المتن؛ ولو من بعض الوجوه المتقدمة، ولكنه الهوى الذي يصد صاحبه عن سبيل الله، ويحمله على كتمان العلم، وصدق رسول الله ﷺ حين قال في حديث معروف: \" ثلاث مهلكات: شح مطاع، وهوى متبع، باعجاب المرء بنفسه \".\n<span data-type=\"title\" id=toc-6986>٦٩٦٩ </span>- (أَدُّوا حَقَّ الْمَجَالِسِ: اذكُرُوا اللَّهِ كَثِيرًا، وَأَرْشِدُوا السَّبِيلَ، وَغُضُّوا الأَبْصَارَ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٦/١٠٥/٥٥٩٢) من طريق سعيد بن سليمان: ثنا أبو معشر: ثنا أبو بكر بن عبد الرحمن الأنصاري عن سهل بن حنيف قال:\nقال أهل العالية: يا رسول الله! لا بد لنا من مجالس. قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ أبو بكر بن عبد الرحمن هذا: لم أجد له ترجمة، ولم يذكروه حتى ولا في شيوخ أبي معشر.\nوأبو معشر - اسمه: نجيح بن عبد الرحمن -: ضعيف، أسَنَّ واختلط - كما قال الحافظ في \" التقريب \" -، وغفل عنه الهيثمي؛ فوثقه بقوله (٨/٦٢):\n\" رواه الطبراني، وفيه (أبو بكر بن عبد الرحمن الأنصاري): تابعي لم أعرفه، وبقية رجاله وثقوا \"!\nلكن الحديث قد صح من رواية أبي سعيد الخدري بأتم منه دون قوله:\n\"اذكروا الله كثيرًا \". رواه الشيخان وغيرهما، وهو مخرج في \" الصحيحة \" (٢٥٥١) .","vol":"14","page":1070},{"text":"<span data-type=\"title\" id=toc-6987>٦٩٧٠ </span>- (أُدْخِلْتُ الْجَنَّةَ؛ فَوَجَدْتُ أَكْثَرَ أَهْلِهَا ذُرِّيَّةَ الْمُؤْمِنِينَ وَالْفُقَرَاءِ، وَوَجَدْتُ أَقَلَّ أَهْلِهَا النِّسَاءَ وَالْأَغْنِيَاءَ) .\nمنكر.\nأخرجه هناد بن السري في \"الزهد \" (١/ ٣٢٩/٦٠٢) من طريق الإفريقي: ثنا حِبان [بن] أبي جَبَلَة: أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد مرسل ضعيف؛ (حبان بن أبي جبلة): تابعي ثقة.\nو(الإفريقي) - هو: عبد الرحمن بن زياد بن أنعم -: ضعيف.\nوقد صح الحديث عن جمع من الصحابة بنحوه؛ دون ذكر الذرية والأغنياء بلفظ:\n\" اطلعت في الجنة؛ فرأيت أكثر أهلها الفقراء، واطلعت في النار؛ فرأيت أكثر أهلها النساء \".\nرواه الشيخان وغيرهما، وهو مخرج في بعض مؤلفاتي؛ فانظره في \"صحيح الجامع الصغير وزيادته\".","vol":"14","page":1071},{"text":"٦٩٧١ - (إِذَا ابْتَغَيْتُمُ الْمَعْرُوفَ؛ فَابْتَغُوهُ فِي حِسَانِ الْوُجُوهِ، فَوَاللَّهِ! لَا يَلِجُ النَّارَ إِلَّا بِخَيْلٌ، وَلَا يَلِجُ الْجَنَّةَ شَحِيحٌ، إِنَّ السَّخَاءَ شَجَرَةٌ فِي الْجَنَّةِ تُسَمَّى: السَّخَاءَ، وَإِنَّ الشُّحَّ شَجَرَةٌ فِي النَّارِ تُسَمَّى: الشُّحَّ) .\nموضوع.\nأخرجه بهذا التمام البيهقي في \" شعب الإيمان \" (٧/ ٤٣٥/١٠٨٧٦) من طريق إبراهيم بن إسحاق الغسيلي: نا محمد بن عباد بن موسى: نا يعلى بن الأشدق عن عمه عبد الله بن جراد مرفوعًا. وقال:","vol":"14","page":1071},{"text":"\" هذا إسناد ضعيف \".\nقلت: بل هو شرٌّ من ذلك؛ فإنه مسلسل بالعلل القادحة:\n١ - يعلى بن الأشدق: قال الذهبي في \" المغني \":\n\" قال البخاري: لا يكتب حديثه. وقال أبو زرعة: ليس بشيء. وقال ابن حبان: وضعوا له أحاديث يحدث بها ولم يدر\".\n٢ - محمد بن عباد بن موسى: مع كونه من شيوخ البخاري فيما قيل، قال الحافظ في \" التقريب \":\n\" صدوق يخطئ \".\n٣ - إبراهيم بن إسحاق الغسيلي: قال الذهبي:\n\"كان يسرق الحديث ويدعيه، ذكر له ابن حبان أحاديث وذمه\".\nقلت: تابعه على الطرف الأول منه أبو وهب الوليد بن عبد الملك قال: ثنا يعلى بن الأشدق العقيلي به.\nأخرجه ابن عدي في \" الكامل\" (٧/ ٢٨٧) في ترجمة يعلى المذكور وقال:\n\" يروي عن عمه عبد الله بن جراد عن النبي على الله عليه وآله وسلم أحاديث كثيرة مناكير، وهو وعمه غير معروفيني. قال البخاري: يعلى بن الأشدق لا يكتب حديثه\".","vol":"14","page":1072},{"text":"<span data-type=\"title\" id=toc-6989>٦٩٧٢ </span>- (إذا جلس أحدكم عند محتضر؛ فلا يلح عليه بالشهادة، فإنه يقولها بلسانه، ويومىء بيده، أو بطرفه، أو بقلبه) .\nموضوع.\nأخرجه الديلمي في \" مسنده \" (١/ ١٠٥ - الغرائب الملتقطة) من طريق أبي بكر النقاش بإسناده عن سعيد بن حريث عن ثابت عن أنس مرفوعًا.\nقلت: وهذا موضوع؛ آفته أبو بكر النقاش - واسمه: محمد بن الحسن الموصلي البغدادي وهو -: كذاب. قال الذهبي:\n\" مشهور، اتهم بالكذب، وقد أتى في \"تفسيره \" بطامات وفضائح \".\nوسعيد بن حريث: مجهول - كما في \" المغني \" -.\nوبينهما من لم أعرفه، ولا سيما وفي بعض الأسماء بياض.\nونحو هذا الحديث ما في \" الفتح الكبير في ضم الزيادة إلى الجامع الصغير\" بلفظ:\n\" إذا أثقلت مرضاكم؛ فلا تملوهم قول: (لا إله إلا الله)، ولكن لقنوهم؛ فإنه لم يختم به لمنافق \".\n(قط، وأبو القاسم الشيرازي في \"أماليه \") عن أبي هريرة.\nولم أقف على إسناده، وغالب الظن أنه لا يصح، لاطلاق العزو لـ (قط) .. يعني: \" سنن الدارقطني \" ولم أره فيه، ولا هو في فهرسه الذي وضعه الأخ المرعشلي. والله أعلم.","vol":"14","page":1073},{"text":"<span data-type=\"title\" id=toc-6990>٦٩٧٣ </span>- (إذا أحب الله عبدًا؛ ألصق به البلاء، فإن الله ﷿ يريد أن يصافيه) .\nموضوع.\nأخرجه البيهقي في \" شعب الإيمان \" (٧/١٤٦/٩٧٩٠) من طريق عبد الرحمن بن زياد عن نهشل القرشي عن سعيد بن المسيب مرفوعًا به.\nقلت: وهذا - مع إرساله - فيه نهشل القرشي؛ وهو: كذاب (*) .\nوعبد الرحمن بن زياد - هو: الإفريقي -: ضعيف.\n_________\n(*) لعل الشيخ ﵀ أراد أن يقول: \"مجهول \" فسبق ذهنه إلى (نهشل القشيري) الكذاب؛ انظر صفحة (١١١٢) . (الناشر) .","vol":"14","page":1074},{"text":"٦٩٧٤ - (إِذَا أَرَادَ اللَّهُ أَنْ يُزِيغَ عَبْدًا؛ أَعْمَى عَلَيْهِ الْحِيَلَ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/١٧٩ - ١٨٠/٣٩١٤) من طريق محمد بن عيسى الطرسوسي قال: نا عبد الجبار بن سعيد المُساحقي قال: نا عبد الرحمن بن أبي الزناد عن أبيه عن الأعرج عن أبي هريرة عن عثمان\nابن عفان مرفوعًا. وقال: الا يروى إلا بهذا الإسناد، تفرد به محمد بن عيسى \".\nقلت: قال الذهبي في\" المغني \":\n\" قال ابن عدي: هو في عداد من يسرق الحديث \".\nوبه أعله الهيثمي؛ فقال في \" المجمع \" (٧/ ٢١٠):\n\" رواه الطبراني في \"الأوسط\"، وفيه محمد بن عيسى الطرسوسي؛ وهو ضعيف \".","vol":"14","page":1074},{"text":"قلت: ولعل الأولى إعلاله بشيخه (عبد الجبار بن سعيد المساحقي)، فقد قال العقيلي:\n\"له مناكير\".\n(تنبيه): قوله: \". يزيغ \" هكذا وقع في \" الأوسط\" و\"الجمع\" و\"الفتح الكبير \". ووقع في نسخة \" الجامع الصغير \" التي عليها شرح \"فيض القدير \" (يُوتغ)، وضبطه المناوي\" بضم التحتية وسكون الواو وكسر الفوقية وغين معجمة\" من (الوَتَغ) محركًا: الهلاك - كما في \" الصحاح \" -. والله أعلم.\n<span data-type=\"title\" id=toc-6992>٦٩٧٥ </span>- (إذا أردت أن تذكر عيوب صاحبك؛ فاذكر [عيوب] نفسك) .\nمنكر.\nأخرجه الرافعي في\" تاريخ قزوين \" (٣/ ٢٩) من طريق عبيد الله ابن موسى عن إسرائيل عن أبي يحيى عن مجاهد عن ابن عباس مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ أبو يحيى - وهو: القتات -: ليِّن الحديث - كما في \" التقريب \" -، وقد اضطرب فيه؛ فرواه عبيد الله عنه هكذا مرفوعًا. ورواه أبو نعيم الفضل بن دكين عن إسرائيل عنه به موقوفًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٥/٣١١/ ٦٧٥٨) .\n(تنبيه): وقع في \" التاريخ \": (يحيى بن مجاهد)؛ فصححته من \" الشعب \"، وهو من أسوأ المطبوعات وأكثرها تحريفًا وتصحيفًا؛ لأن القائم على [طبعها] رجل شيعي رافضي جاهل. والله المستعان.","vol":"14","page":1075},{"text":"<span data-type=\"title\" id=toc-6993>٦٩٧٦ </span>- (ليس من يوم يأتي على ابن آدم إلا ينادي: يا ابن آدم! أنا خلق جديد، وأنا عليك غدًا شهيد، فاعمل خيرًا فيَّ؛ أشهد لك غدًا، وإني لو قد مضيتُ لن تراني أبدًا، ويقول الليل مثل ذلك) .\nموضوع.\nأخرجه الرافعي في \"تاريخ قزوين\" (٢/ ٩٣) من طريق سلام الطويل المداثني عن زيد العمي عن معاوية بن قرة عن معقل بن يسار مرفوعًا.\nقلت: وهذا إسناد واه بمرة؛ زيد العمي: ضعيف.\nوسلام الطويل: متروك.\nوالحديث عزاه السيوطي في \" الجامع الكبير \" (٢/ ٦٧٩) لأ بي القاسم حمزة بن يوسف السهمي أيضًا في كتاب \" آداب الدين \".","vol":"14","page":1076},{"text":"٦٩٧٧ - (إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ مَنَامِهِ؛ فَلَا يُدْخِلُ يَدَهُ فِي الْإِنَاءِ حَتَّى يَغْسِلَهَا؛ فَإِنَّهُ لَا يَدْرِي أَيْنَ بَاتَتْ يَدُهُ، وَيُسَمِّي قَبْلَ أَنْ يُدْخِلَهَا) .\nمنكر جدًا بزيادة: (التسمية) .\nأخرجه العقيلي في \" الضعفاء \" (٢/\n٣٠٠)، وابن عدي في \" الكامل \" (٤/ ١٨٤)، والطبراني في \" المعجم الأوسط \" (٩/٦٣/٩١٣٠) من طريق إبراهيم بن المنذر، قال: حدثنا عبد الله ابن محمد بن يحيى ببن عروة عن هشام بن عروة عن أبيه عن الأعرج عن\nأبي هريرة مرفوعًا. وقال الطبراني:\n\"لم يروه عن هشام بن عروة إلا عبد الله بن محمد بن يحيى بن عروة، تفرد به إبراهيم بن المنذر\".","vol":"14","page":1076},{"text":"قلت: هو ثقة من رجال البخاري، والآفة من شيخه (عبد الله بن محمد بن يحيى بن عروة)، وفي ترجمته أورده ابن عدي وقال:\n\" وهذه اللفظة غريبة في هذا الحديث، وأحاديثه عامتها مما لايتابعه الثقات عليه \".\nونحوه قول العقيلي:\n\"وله غير حديث عن هشام بن عروة لا يتابع عليه؛ مناكير، والحديث من حديث أبي هريرة صحيح الإسناد من غير وجه، وليس فيه (يسمي تبل أن يدخلها) \". وقال ابن حبان في\" الضعفاء والمجروحين \" (٢/ ١١):\n\"كان ممن يروي الموضوعات عن الأثبات، ويأتي عن هشام بن عروة ما لم يحدث به هشام قط، لا يحل كتابة حديثه، ولا الرواية عنه. روى عن هشام بن عروة عن أبيه عن عائشة عن النبي ﵊: (من لم يجد الصدقة،\nفليلعن اليهود؛ فإنها صدقة) \"!\nولهذا قال الهيثمي في \"المجمع \" (١/ ٢٢٠):\n\" رواه الطبراني في \" الأوسط \"، وهو في \" الصحيح \" خلا قوله: \"ويسمي قبل أن يدخلها\"، وفيه عبد الله بن محمد بن يحيى بن عروة: نسبوه إلى وضع الحديث \".\nوحديث أبي هريرة الصحيح - الذي أشار إليه العقيلي، ثم الهيثمي - رواه الشيخان وغيرهما، وله شواهد؛ مما يؤكد نكارة تلك الزيادة، بل بطلانها. وهو مخرج في \" الإرواء \" وغيره برقم (٢١، ١٦٤) .","vol":"14","page":1077},{"text":"<span data-type=\"title\" id=toc-6995>٦٩٧٨ </span>- (إِذَا أَصْبَحْتَ آمِنًا فِي سِرْبِكَ، مُعَافًى فِي جَسَدِكَ، عِنْدَكَ قُوتُ يَوْمِكَ؛ فَعَلَى الدُّنْيَا الْعَفَاءُ) .\nمنكر جدًا.\nأخرجه البيهقي في \" شعب الإيمان\" (٧/ ٢٩٤/١٠٣٦١) من طريق أبي عصمة حزان البيهقي: نا عصمة بن سليمان الواسطي: نا سلام عن اسماعيل بن رافع عن خالد بن مهاجر عن ابن عمر مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا، ومتن منكر جدًا.\nأما السند: فمسلسل بالعلل:\nالأ ولى: إسماعيل بن رافع، وهو: ضعيف.\nالثانية: سلام - وهو: الطويل المدائني، وهو: متروك، ورماه بعضهم بالوضع؛ فهو الآفة.\nالثالثة: عصمة بن سليمان الواسطي: لم يورده (بحشل) في \"تاريخ واسط \"، والظاهر أنه الذي في \" اللسان \":\n\" عصمة بن سليمان الخزاز ... قال البيهقي: لا يحتج به \".\nالرابعة: أبو عصمة حزان البيهقي: لم أعرفه. ولم يذكروه في \" الكنى \". والله ﷾ أعلم.\nوأما المتن: فهو منكر؛ لأن الحديث قد روي من طرق أخرى بلفظ:\n، من أصبح منكم آمنًا ... \" الحديث، وفي آخره:\n\" فكأنما حيزت له الدنيا بحذافيرها \".","vol":"14","page":1078},{"text":"وهو مخرج في \"الكتاب الآخر \" الصحيحة \" (٢٣١٨)، و\"التعليق الرغيب\" (٢/١٢/٤٩) .\n(تنبيه): الحديث أورده السيوطي في \" الصغير \" بلفظ:\n\"فعلى الدنياوأهلها العفاء\".\nبزيادة (أهلها) . ولم تقع في \"الجامع الكبير\"، وهو الصواب؛ الموافق \" فى \" شعب الإيمان\".\nولم يتنبه لهذه الزيادة الباطلة في الجملة المنكرة الشيخ أحمد الغماري؛ فذكر الحديث بها في \" المدإوي \" (١/ ٣٠٧)، ونقل تضعيف إسناده عن الشارح المناوي، وعقب عليه بقوله:\n\" قلت: فيه أبو الدرداء، و... و...، وسأذكر أحاديثهم إن شاء الله في حرف (الميم) في (من أصبح) \".\nوهناك (٦/ ١٧١ - ١٧٢) وفى بما وعد، ولكنه لم يتنبه للفرق بين أحاديثهم وبين هذا الحديث من جهة، ولا أوضح موقفه من متن أحاديثهم من جهة أخرى، فترك قراءه حيارى، وكثيرًا ما يفعل ذلك، يغلبه شهوة التخريج والتسويد!!\n<span data-type=\"title\" id=toc-6996>٦٩٧٩ </span>- (إذا أكل [أحدُكم] اللحمَ؛ فلْيغسلْ يدَه من وضْر اللَّحم؛ لا يُؤذِي مَنْ صلَّى حذاءه) .\nمنكر جدًا.\nأخرجه ابن عدي في \"الكامل \" (٧/ ٩٥) من طريق الوازع ابن نافع عن سالم عن أبيه مرفوعًا.","vol":"14","page":1079},{"text":"أورده في ترجمة (الوازع) هذا مع أحاديث له أخرى كثيرة، وقال:\n\"وعامة ما يرويه عن شيوخه [بالأسانيد التي يرويها] غيرمحفوظة \". وروى عن البخاري أنه قال:\n\" منكر الحديث\". وعن النسائي:\n\"متروك الحديث \". وعن ابن معين:\n\" ليس بثقة\".\nوبالجملة؛ فهو متفق على ضعفه، بل قال الحاكم وغيره:\n\" روى أحاديث موضوعة \" - كما في \" اللسان\" -.\n(تنبيه): الحديث أورده السيوطي في \" الجامع\" بلفظ: (طعامًا) .. مكان:\n(اللحم)، ودون قوله: \" لا يؤذي من على حذاءه\". وكذا في \" الجامع الكبير \".\n<span data-type=\"title\" id=toc-6997>٦٩٨٠ </span>- (اذا بعثت سرِّيةً؛ فلا تُنقِّهم، واقْتطعْهم؛ فإنَّ اللهَ ينصرُ القومَ بأَضعفِهم) .\nضعيف.\nأخرجه الحارث بن أبي أسامة في \" مسنده \" (ق ٨١/ ١ - خط، ٢/٦٨٣/ ٦٦٤ - ط) من طريق ابن عيينة: أخبرني رجل من \"أهل المدينة: أن النبي ﷺ قال لزيد بن حارثة، أو لعمرو بن العاص: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لجهالة الرجل المدني مع إرساله اياه، أو إعضاله، وهذا هو الأقرب؛ لأن ابن عيينة لم يدرك التابعين.","vol":"14","page":1080},{"text":"لكن الشطر الثاني من الحديث صحيح له شواهد في \"صحيح البخاري\" وغيره، وقد سبق تخريج بعضها في الكتاب الآخر؛ \" الصحيح\" برقم (٧٨٠) .\n(تنبيه): وقع الحديث في \" الفتح الكبير \" تبعًا لـ \" الجامع الكبير \" معزوًا للحارث في \" مسنده\" عن ابن عباس! فالظاهر أن ذكر (ابن عباس) سبق قلم أو انتقال نظر من السيوطي رحمه الله تعالى.\n<span data-type=\"title\" id=toc-6998>٦٩٨١ </span>- (إِذَا تَشَهَّدَ أَحَدُكُمْ فِى الصَّلَاةِ؛ فَلْيَقُلْ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، وَبَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، وَارْحَمْ مُحَمَّدًا وَآلَ مُحَمَّدٍ؛ كَمَا صَلَّيْتَ وَبَارَكْتَ وَتَرَحَّمْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى\nآلِ إِبْرَاهِيمَ؛ إِنَّكَ حَمِيدٌ مَجِيدٌ) .\nمنكر بزيادة: (الترحم) .\nأخرجه الحاكم (١/ ٢٦٩)، وعنه البيهقي في \"السنن الكبرى \" (٢/ ٣٧٩) من طريق سعيد بن أبي هلال عن يحيى بن السباق عن رجل من بني الحارث عن ابن مسعود مرفوعًا. وقال الحاكم:\n\" إسناده صحيح \"! ونحوه قول البيهقي:\n\"كذا قاله ابن مسعود ﵁. والله أعلم \".\nوهذا غريب منهما؛ فإنه مسلسل بالعلل:\nالأولى: الرجل الحارثي: مجهول لم يسم.\nالثانية: يحيى بن سابق: قال أبو حاتم:","vol":"14","page":1081},{"text":"\" ليس بقوي\". وقال ابن حبان في \" الضعفاء \" (٣/ ١١٤ - ١١٥):\n\"كان ممن يروي الموضوعات عن الثقات، لا يجوز الاحتجاج به في الديانة، ولا الرواية عنه بحيلة \".\nالثالثة: سعيد بن أبي هلال: كالط قد أصيب بالاختلاط - كما قال أحمد وغيره - لكن الآفة ممن قبله.\nوان مما يدل على نكارة الحديث الأحاديث الكثيرة الصحيحة الواردة في كيفية الصلاة على النبي ﷺ، وهي مذكورة في \" صفة صلاة النبي ﷺ \"، وليس في شيء منها ذكر الترحم. فتذكر.\n<span data-type=\"title\" id=toc-6999>٦٩٨٢ </span>- (إذا! تناول أحدُكم عن أخيه شيئًا؛ فلْيُره إيَّاه) .\nضعيف.\nأخرجه أبو داود في \" المراسيل\" (٣٥٤/ ٥٢٥) من طريق عُقيل عن ابن شهاب قال:\nكان رجل لا يزال يتناول عن وجه النبي ﷺ الشيء، فكأن ذلك آذى رسول الله ﷺ؛ فقال النبي ﷺ: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات إلى (ابن شهاب)، وهو من صغار التابعين؛ فهو معضل أو مرسل، وهو معروف بالرواية عن أنس بن مالك، وسمع منه، وقد ذكر السيوطي في \"جامعيه \" أن الدارقطني رواه في \" الأفراد\" عنه عن أنس. فإن صح إسناده إليه - وما أظن ذلك -؛ نقل إلى \" الصحيح \". والله أعلم.","vol":"14","page":1082},{"text":"<span data-type=\"title\" id=toc-7000>٦٩٨٣ </span>- (إذا تواضع العبدُ، رقعه الله ﷿ إلى السماء السابعة) .\nموضوع بهذا اللفظ.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (٢/ ٧١٧/٧٧٢): حدثنا محمد بن يونس الكديمي: نا عبيد الله بن عبد الجيد الحنفي: نا زمعة بن صالح عن سلمة بن وهران عن عكرمة عن ابن عباس ﵄ مرفوعًا.\nقلت: وهذا إسناد واهٍ بمرة؛ (محمد بن يونس الكديمي): من المتروكين، وقد كذبه غير واحد من الحفاظ، وألان القول فيه ابن حجر؛ فقال في \" التقريب \":\n\" ضعيف\"! وقد قال الذهبي في \" المغني \":\n\" هالك! قال ابن حبان وغيره: كان يضع الحديث على الثقات \".\nوساق له في \" الميزان \" أحاديث مما أنكر عليه، بعضها بأسانيد \" الصحيح \" منها قوله: حدئنا أبو نعيم ... \" فساق اسناده الصحيح عن أبي هريرة مرفوعًا:\n\" أكذب الناس الصواغون والصباغون \".\nفعقب عليه الذهبي - مشيرًا إلى اتهامه إياه بوضعه - بقوله:\n\" قلت: ومن افترى هذا على أبي نعيم؟! \"!\nوالحديث صحيح من رواية جمع أخر من الصحابة؛ دون قوله: \" الى السماء السابعة\". فهذا مما يؤكد اتهام (الكديمي) بالوضع، وهو. مخرج في الكتاب الآخر: \" الصحيحة \" برقم (٢٣٢٨)، و\" الإرواء\" (٢٢٦٢) .","vol":"14","page":1083},{"text":"<span data-type=\"title\" id=toc-7001>٦٩٨٤ </span>- (إذا توضأ العبدُ؛ تحاتَّتْ عنه ذنوبه؛ كما تحاتّ ورق هذه\nالشجرة) .\nضعيف.\nأخرجه البيهقي في \"شعب الإيمان\" (٣/١٥/ ٢٧٣٧) من طريق عبد الرحمن بن المبارك: ثناء الح أبو عمر البزار: ثنا يونس عن أبي عثمان قال:\nغزوت مع سلمان غزوة، فلما حضرت الصلاة؛ دعا بماء، ثم تناول شجرة فحركها، فتحات ورقها، فقال: سلوني لم فعلت هذا؟ فسألوه. فقال: غزوت مع رسول الله ﷺ؛ ففعل مثل هذا، فقال: ... فذكره.\nثم رواه من طريق علي بن زيد عن أبي عثمان عن سلمان عن النبي ﷺ.\nكذا وقع فيه؛ لم يسق لفظه، ولا قال: (به)، أو: (نحوه)، أو: (مثله) - كما هي عادتهم -؛ فأخشى أن يكون سقط شيء منه؛ فإن الطبعة سيئة. والله أعلم.\nوعلى كل حال؛ ففي الطريق الأولى جهالة ما بين أبي عثمان - وهو: النهدي؛ واسمه: (عبد الرحمن بن مُل) -، و(عبد الرحمن بن المبارك)؛ لم أعرفهما، ويمكن أن يكون وقع فيهما شيء من التحريف ضيع علينا هويتهما.\nوفي الطريق الأخرى علي بن زيد - وهو: ابن جدعان -: ضعيف.\nوقد رواه من طريقه أحمد (٥/ ٤٣٧ و٤٣٨ - ٤٣٩)، والطبراني في \" المعجم الكبير\" (٦/ ٣١٥/ ٦١٥١) . ومن روايتهما تبين أن في حديث الترجمة اختصارًا مخلًا؛ فإن تمامه:\n\"ثم صلى الصلوات الخمس؛ تحاتت خطاياه ... \" الحديث.","vol":"14","page":1084},{"text":"ولهذه التتمة طريق أخرى عن أبي عثمان النهدي، في\" معجم الطبراني الصغير\" و\" الكبير \" أيضًا، وهو مخرج في \" الروض النضير\" (٣٣٩)، وفي \" الصحيحة \" (٣٤٠٢) أيضًا. وله فيه شاهد من حديث ابن عمر؛ فانظره إن شثت برقم (١٣٩٨) .\n(تنبيه): أخرج الحديث الطبراني بالتتمة من طريقين عن علي بن زيد؛ أحدهما: عن يونس بن عبيد. فألقي في النفس أن (يونس) المذكور في الطريق الأولى عند البيهقي لعله (يونس بن عبيد) هذا، ويكون قد سقط بينه وبين أبي\nعثمان: (علي بن زيد)؛ لسوء الطبعة. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-7002>٦٩٨٥ </span>- (من أحب أن يسمع خَريرَ (الكوثِر) ة فلْيجعلْ أُصبعيه في أذنَيه) .\nمنكر.\nأخرجه ابن جرير الطبري في \"التفسير\" (٣٠/ ٢٠٧) من طريق أبي جعفر الرازي عن ابن أبي نجيح عن عائشة قالت: ... فذكره موقوفًا عليها.\nومن طريق الرازي أيضًا عن ابن أبي نجيح عن مجاهد عن رجل عنها قالت:\n\" (الكوثر): نهر في الجنة، ليس أحد يدخل أصبعيه في أذنيه إلا سمع خرير ذلك النهر \".\nقلت: وهذا إسناد ضعيف؛ أبو جعفر الرازي - واسمه: عبسى بن أبي عيسى -:\nضعيف. قال الحافظ في \" التقريب \":\n\"صدوق سين الحفظ \".\nثم هو منقطع من الطريقين؛ كما هو ظاهر، وبه أعله ابن كثير؛ فقال في \"تفسيره\" (٤/٥٥٧):","vol":"14","page":1085},{"text":"\"وهذا منقطع بين ابن أبي نجيح وعائشة. وفي الرواية الأخرى: عن رجل عنها، ومعنى هذا: أنه يسمع نظير ذلك، لا أنه يسمعه نفسه. والله أعلم\".\nقلت: لا وجه لهذا التأويل ما دام أن الأثر لم يصح. وقد روي مرفوعًا؛ فقال ابن كثير عقب ما تقدم:\n\" قال السهيلي: ورواه الدارقطني مرفوعًا من طريق مالك بن مِغول عن الشعبي عن مسروق عن عائشة عن النبي ﷺ \".\nهكذا ساقه، وهذا القدر من الإسناد رجاله كلهم ثقات رجال الشيخين، وليته ساق إسناده بتمامه لننظر فيه؛ فإني أظن أنه لا يصح إلى مالك بن مغول. ثم إنه لم يسق لفظه أيضًا. نعم؛ قد ساقه الشيخ إسماعيل العجلوني في \" كشف الخفاء\" (١/ ١٠٣) نقلًا عن السهيلي أيضًا عن عائشة مرفوعًا:\n\" إن الله أعطاني نهرًا يقال له: (الكوثر) في الجنة، لا يدخل أحد أصبعيه في أذنيه إلا سمع خرير ذلك النهر\". قلت: يا رسول الله! وكيف ذلك؟ قال: \" أدخلي أصبعيك في أذنيك وسدي تسمعين منها من خرير الكوثر\".\nوفي \" الجامع الصغير \" و\" الكبير \" أيضًا من رواية الدارقطني عنها بلفظ: \" إذا جعلت أصبعيك في أذنيك؛ سمعت خرير الكوثر\".\nوما أظن إلا أنه مختصر من الذي قبله. فمن الغراثب أن الشيخ العجلوني قواه به!! فإنه من تقوية الضعيف بنفسه! فالأقرب إلى الصواب ما صنعه العلامة طاهر الهندي الفتني في كتابه \" تذكرة الموضوعات \"؛ فإنه ذكر فيه (ص ١٦٦) حديث:","vol":"14","page":1086},{"text":"\" إذا طنت أذن أحدكم ... \"، وهو من الموضوعات؛ وتراه في \"ضعيف الجامع\"؛ فنقل العلامة قول العقيلي فيه: \" لا أصل له\" فتعقب عليه بقوله:\n\" ونحوه ما روي عن عائشة: إن الله أعطاني نهرًا يقال له: الكوثر ... \" الحديث - كما تقدم عن \" الكشف \" -.\nوفسره العلامة بقوله - تبعًا لابن كثير -:\n\" أي: سمع مثل خريره، شبَّه دويه بدوي ما يسمع إذا وضع الإنسان أصبعيه في أذنيه \".\nفأقول: التأويل فرع التصحيح، وإذ ليس؛ فليس!!\nوإن مما يؤكد نكارة هذا الحديث بل بطلانه أنه تواترت الأحاديث عنه ﷺ في وصف الكوثر، وليس في شيء منها هذا المذكور هنا؛ فانظرها إن شئت في \"ابن كثير\" و\"فتح الباري/التفسير، والرقائق\"، وبعضها في\" صحيح الجامع\": \" الكوثر نهر في الجنة\"، \"هل تدرون ما الكوثر؟ هو نهر أعطانيه ربي في الجنة ... \".\n<span data-type=\"title\" id=toc-7003>٦٩٨٦ </span>- (إِذَا حُرِمَ أَحَدُكُمُ الزَّوْجَةَ وَالْوَلَدَ؛ فَعَلَيْهِ بِالْجِهَادِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١٩/ ٢٤٢/ ٥٤٣) من طريق عبد الرحمن بن أبي الموال: ثنا موسى بن محمد بن حاطب عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعمف، رجاله ثقات؛ غير موسى بن محمد بن حاطب! فلم أجد له ترجمة، ولا في \" ثقات ابن حبان \"! وقد ذكره المزي فيمن روى عنهم (عبد الرحمن بن أبي الموال) .","vol":"14","page":1087},{"text":"والحديث قال الهيثمي في \" مجمع الزوائد\" (٥/ ٢٧٨):\n\" رواه الطبراني، وفيه (موسى بن محمد بن حاطب)، ولم أعرفه، وبقية رجاله ثقات\".\n<span data-type=\"title\" id=toc-7004>٦٩٨٧ </span>- (إِذَا رَأَيْتُمُ اللَّاتِي عَلَى رَءُوسِهِنَّ مِثْلَ أَسْنِمَةِ الْبُعْرِ؛ فَأَعْلِمُوهُنَّ أَنَّهُ لَيسَ لَهُنَّ صَلَاةٌ) .\nمنكر.\nأخرجه البزار في \"مسنده \" (٣/ ٣٨٥/ ٣١٥)، والطبراني في \" المعجم الكبير \" (٢٢/ ٣٧٠/ ٩٢٨)، وأبو نعيم في \" معرفة الصحابة، (٢/٢٧١/ ١) من طريق حماد بن يزيد: حدثني مخلد بن عقبة عن أبي شقرة مرفوعًا.\nقلت: وهذا إسناد مظلم مجهول؛ أبو شقرة فمن دونه لا يعرفون الا به، وقد أشار إلى ذلك الحافظ ابن عبد البر بقوله في \" الاستيعاب\" في ترجمة أبي شقرة التميمي:\n\" روى عنه مخلد بن عقبة، فيه نظر\". وقال الهيثمي في \" المجمع \" (٥/١٣٧):\n\" رواه الطبراني والبزار، وفيه حماد بن يزيد عن مخلد بن عقبة، ولم أعرفهما\".\nوذكر الحافظ في ترجمة (مخلد بن عقبة) من \" اللسان \" عن الغلابي أنه قال في \"الوشي\":","vol":"14","page":1088},{"text":"\" لا أعرف [حال] عقبة ولا مخلد \".\n<span data-type=\"title\" id=toc-7005>٦٩٨٨ </span>- (إِذَا رَأَيْتُمْ عَمُودًا أَحْمَرَ قِبَلَ الْمَشْرِقِ فِي رَمَضَانَ؛ فَادَّخِرُوا طَعَامَ سَنَتِكُمْ؛ فَإِنَّهَا سَنَةُ جُوعُ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/ ١١٩/ ٣٧١): [حدثنا] أحمد بن رشدين قال: نا زيد بن بشر الحضرمي قال: نا بشر بن بكر قال: حدثتني أم عبد الله ابنة خالد بن معدان عن أبيها عن عبادة بن الصامت\nمرفوعًا. وقال: \" لم يروه عن أم عبد الله ابنة خالد إلا بشر بن بكر، تفرد به زيد بن بشر\".\nقلت: وهذا إسناد ضعيف؛ لجهالة (أم عبد الله) هذه، قال الهيثمي في \" مجمع الزوائد \" (٥/ ٣٥):\n\" رواه الطبراني في \" الكبير \" و\" الأوسط \"، وفيه (أم عبد الله ابنة خالد بن معدان)، ولم أعرفها، وبقية رجاله ثقات \".\nقلت: أحمد بن رشدين - وهو: أحمد بن محمد بن الحجاج بن رشدين المصري -: ليس منهم؛ فقد أورده الذهبي في \"المغني \" وقال:\n\" قال ابن عدي: يكتب حديثه مع ضعفه\"!\nفلعله في \" كبير الطبراني\" من غير طريقه، والقسم الذي فيه أحاديث (عبادة) غير مطبوع منه فيما علمت. والله ﷾ أعلم.","vol":"14","page":1089},{"text":"<span data-type=\"title\" id=toc-7006>٦٩٨٩ </span>- (إِذَا سُئِلَ الرَّجُلُ عَنْ أَخِيهِ؛ فَهُوَ بِالْخِيَارِ، إِنْ شَاءَ؛ سَكَتَ، وَإِنْ شَاءَ؛ قَالَ فَصَدَقَ) .\nضعيف.\nأخرجه أبو داو! في \"المراسيل \" (٢٨٩/ ٤٠٠)، ومن طريقه البيهقي في \" سننه\" (١٠/ ١٢٥) عن الصعق بن حَزْن عن الحسن مرفوعًا.\nقلت: وهذا إسناد مرسل ضعيف؛ الحسن - هو: البصري -: قالوا: مراسيله كالريح.\nوالصعق بن حزن - مع كونه من رجال مسلم؛ فهو -: صدوق يهم - كما قال الحافظ في \" التقريب \" -.","vol":"14","page":1090},{"text":"٦٩٩٠ - (إذا سَمَّيتُم، فعبِّدُوا) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/١٧٩/ ٣٨٣) من طريق أبي أمية بن يعلى الثقفي عن أبيه عن عبد الملك بن أبي زهير عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته أبو أمية هذا - واسمه: إسماعيل بن يعلى الثقفي -: قال الذهبي في \" المغني \":\n\" بصري متروك \"، وبه أعله الهيثمي في \" المجمع \" (٨/ ٥٠):\n\" رواه الطبراني، وفيه أبو أمية بن يعلى، وهو ضعيف جدًا \".\nوعبد الملك بن أبوب زهير: قال الذهبي:\n\" روى عنه سعيد بن السائب، صويلح، ولا يكاد يعرف\".","vol":"14","page":1090},{"text":"والحديث رواه أيضًا مسدد، والحسن بن سفيان، وابن منده، وأبو أحمد الحاكم في \"الكنى\" عن أبي زهير - كما في \" الجامع الكبير \" -، وما أظنه إلا من هذه الطريق.\n<span data-type=\"title\" id=toc-7008>٦٩٩١ </span>- (لا تناموا عن طلب أرزاقكم فيما بين صلاة الفجر إلى طلوع الشمس) .\nمنكر جدًا.\nأخرجه الديلمي في \"مسند الفردوس \" (٣/ ١٦١) من طريق الأصبغ بن نباتة عن أنس رفعه. قال:\nفسئل أنس عن معنى هذا الحديث؛ فقال: تسبح وتكبر، وتستغفر سبعين مرة؛ فعند ذلك ينزل الرزق.\nقلت: وهذا إسناد ضعيف جدًا؛ (الأصبغ بن نباتة): قال الذهبي في \"المغني \":\n\"واهٍ غالٍ في تشيعه، تركه النسائي، وقال ابن معين: ليس بثقة \". وقال الحافظ:\n\"متروك، رمي بالرفض \".\nوقد روي من طريق أخرى عن أنس مختصرًا بلفظ:\n\"الصُّبحة تمنعُ الرزق \". وهو ضعيف جدًا - كما سبق تحقيقه برقم (٣٠١٩) -.\nوقد حاول السيوطي تقويته ببعض طرقه، فلم ينجح لشدة ضعفها، ومنها حديث الترجمة.\nويشبهه ما أورده السيوطي في \"جامعيه\" من رواية الطبراني في \"الكبير\"","vol":"14","page":1091},{"text":"عن ابن عباس بلفظ:\n\" إذا صليتم الفجر؛ فلا تناموا عن طلب رزقكم \".\nولم أجده عند الطبراني، وبيَّض له المناوي، ولا أورده الهيثمي في \" مجمع الزوائد\". فأنا في شك كبير من هذا العزو، ولو كان له أصل؛ لذكره السيوطي في جملة ما ذكر من الشواهد لحديث (الصُّبْحَة)؛ كما فعل الشيخ طاهر الفتني\nالهندي في \"تذكرة الموضوعات \" (ص ١١٠)، وتبعه الشوكاني في \" الفوائد المجموعة في الأحاديث الموضوعة\" (ص ١٥٣)، ومن الظاهرأن عمدتهما في ذلك \" الجامع الصغير \" الذي لم يستشهد به مؤلفه نفسه. والله أعلم.\n<span data-type=\"title\" id=toc-7009>٦٩٩٢ </span>- (إذا صلَّيتم على جنازة؛ فاقرأوا بفاتحة الكتاب) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٤/ ١٦٢/ ٤١٣) من طريق مرزوق أبي عبد الله الشامي عن [حماد بن] جعفرعن شهربن حوشب عن أسماء بنت يزيد مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ شهر بن حوشب: سين الحفظ.\nوحماد نجن جعفر: لين الحديث - كما في \" التقريب \" -.\nوكان الأصل (أبي جعفر)؛ فصححته من \" تهذيب الكمال \"؛ فقد ذكره في شيوخ (مرزوق) هذا، وفي الرواة عن (شهر) .\nوالحديث تكلم عليه الهيثمي في \" المجمع \"، فما أروى! قال (٣/ ٣٢):\n\" رواه الطبراني في \"الكبير \" وفيه (معلى بن حمران)، ولم أجد من ذكره،","vol":"14","page":1092},{"text":"وبقية رجاله موثقون، وفي بعضهم كلام\".\nقلت: قوله: (معلى) يبدو أنه تحرف على الهيثمي؛ فإن الثابت في \" الطبراني\" (محمد)، وهو معروف مترجم في \" الجرح والتعديل\" و\"التهذيب\" وغيرها، وهو الراوي لهذا الحديث عن مرزوق.\n<span data-type=\"title\" id=toc-7010>٦٩٩٣ </span>- (إِذَا قَالَتِ الْمَرْأَةُ لِزَوْجِهَا: واللهِ! مَا رَأَيْتُ مِنْكَ خَيْرًا قَطُّ؛ فقد حَبِطَ عَمَلُهَا) .\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٧/ ١٦٧) من طريق سلام بن رزين عن عمرو بن سليمان عن يوسف بن إبراهيم التميمي عن أنس مرفوعًا.\nأورده في ترجمة (يوسف) هذا، وروى عن البخاري أنه قال:\n\" صاحب عجائب \".\nوبه أعله المناوي في \" الفيض \"، وهذا جرح شديد؛ فقوله في \" التيسير \":\n\" إسناده ضعيف\"؛ غير سديد، لا سيما ودونه من حاله أسوأ - كما يأتي -.\nو(عمرو بن سليمان): لم أعرفه، وكذا وقع في ترجمة (يوسف) من \"الميزان\" وساق له أحاديث مما أنكر عليه هذا أحدها؛ فأخشى أن يكون محرفًا.. صوابه: (عمر ابن سُليم) وهو: الباهلي؛ فإنه هكذا ذكروه في الرواة عن (يوسف) وذكروا هذا في شيوخ الباهلي وهو صدوق له أوهام - كما في \" التقريب \" -:\nوسلام بن رَزبن: قال الذهبي في \" الميزان \":\n\" لا يعرف، وحديثه باطل \".","vol":"14","page":1093},{"text":"ثم ساق له حديثًا عن رواية العقيلي عنه بسنده، عن ابن مسعود في القراءة على المصروع، وقال:\n\" قال أحمد: هذا موضوع، هذا حديث الكذابين \".\nقلت: لكن حديث ابن مسعود هذا له طريق أخرى يمنع الحُكم عليه بالوضع - كما كنت بينته فيما تقدم (٢١٨٩) -. والله أعلم.\n<span data-type=\"title\" id=toc-7011>٦٩٩٤ </span>- (إِذَا قَامَ أَحَدُكُمْ مِنْ مَنَامِهِ؛ فَلْيَقُلِ: الْحَمْدُ لِلَّهِ الَّذِي رَدَّ فِيْنَا أَرْوَاحَنَا بَعْدَ إِذْ كُنَّا أَمْوَاتًا) .\nمنكر جدًا.\nأخرجه العقيلي في \" الضعفاء \" (٢/ ٣٤٧)، والطبراني في \"المعجم الكبير \" (٢٢/١٠٧/ ٢٦٩) عن طريق محيسى بن إبراهيم البركي: ثنا عبد الرحمن بن مسهر: ثنا عبد الجبار بن العباس الهمداني عن عون بن أبي جحيفة عن أبيه مرفوعًا!\nقلت ة وهذا إسناد ضعيف جدًا (عبد الرحمن بن مسهر) متفق على ضعفه؛ بل قال أبو حاتم:\n\" متروك \". وكذا تركه النسائي، وقال البخاري:\n\"فيه نظر\".\nومنه يتبين تساهل الهيثمي في قوله (١٠/ ١٢٥) - بعد ما عزاه للطبراني -:\n\" ... وفيه عبد الرحمن بن مسهر، وهو ضعيف \".","vol":"14","page":1094},{"text":"<span data-type=\"title\" id=toc-7012>٦٩٩٥ </span>- (إذا قرأ الرجلُ القرآن، وأحتشَى من أحاديث رسول الله ﷺ، وكانت هناك غَريزة؛ كان خليفةُ من خلفاءِ الأنبياء ﵈) .\nموضوع.\nأخرجه الرافعي في \" تاريخ قزوين \" (١/ ١٢٦ - ١٢٧) من طريق أبي المنتصر مقبل بن رجاء الحارثي بـ (طوس): ثنا أبو الهذيل عيسى بن نصر السرخسي: ثنا منصور بن عبد الحميد: سمعت أبا أمامة يقول: ... فذكره\nمرفوعًا.\nأورده في ترجمة (منصور) هذا، بروايته عن جمع من الصحابة والتابعين، ولم يَحْكِ فيه جرحًا ولا تعديلًا، وهو متهم بالوضع؛ قال ابن حبان في \" الضعفاء \" (٣/ ٣٩):\n\" شيخ يروي عن أبي أمامة بنسخة شبيهًا بثلاث مئة حديث، أكثرها موضوعة لا أصول لها، لا يحل الرواية عنه، وإنما ذكرته ليعرف؛ لأن أصحابنا كتبوا عنه \". وقال الحاكم:\n\"روى أحاديث موضوعة \". وقال أبو نعيم:\n\"روى عن أبي أمامة الأباطيل؛ لا شيء \".\nقلت: وهو من الأحاديث التي بيض لها المناوي في \" شرحيه\"؛ فالظاهر أنه لم يقف على إسناده؛ ولذلك لم يتعقبه الشيخ الغماري بشيء في \" المداوي \"، ولكنه قال في \" المغير على الأحاديث الموضوعة في الجامع الصغير \" (ص ١٧):\n\"قلت: ليس هذا من كلام رسول الله ﷺ \".\nوكنت \" ألَّفت \" ضعيف الجامع الصغير \" - ولم أقف على إسناد الحديث؛ لأن","vol":"14","page":1095},{"text":"\" تاريخ قزوين \" لم يكن قد طبع -؛ اكتفيت بالإشارة إلى ضعفه، مشيًا مع القاعدة: (أن ما تفرد به الرافعي وأمثاله من المتأخرين ضعيف)، والآن فقد تبين وضعه. والله ولي التوفيق.\n<span data-type=\"title\" id=toc-7013>٦٩٩٦ </span>- (إذا قُرِّبَ إلى أحدِكم طعامٌ وهو صائمٌ؛ فليقلْ: باسم الله، والحمد لله، اللهم! لك صمت، وعلى رزقك أفطرت، وعليك توكلت، سبحانك وبحمدك، تقبله مني، إنك أنت السميع العليم) .\nمنكر جدًا.\nعزاه في \" الفتح الكبير \" لـ (قط) .. هكذا أطلق، والصواب تقييده بـ (في \"الأفراد\") - كما فعل السيوطي في \"الجامع الكبير \"، وسكت عنه؛ كما هي غالب عادته - وقد وقفت على إسناده في \" أمالي الشجري \" (١/٢٥٩) أخرجه من طريق إسماعيل بن عمرو البجلي قال: حدثنا داود بن الزبرقان عن شعيب عن ثابت عن أنس مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ داود وإسماعيل: ضعيفان، والأول أشد ضعفًا، قال الحافظ في \" التقريب \":\n\" متروك، وكذبه الآزدي \".","vol":"14","page":1096},{"text":"٦٩٩٧ - (إِذَا كَانَ فِي آخِرِ الزَّمَانِ؛ لَا بُدَّ لِلنَّاسِ فِيهَا مِنَ الدَّرَاهِمِ وَالدَّنَانِيرِ؛ يُقِيمُ الرَّجُلُ بِهَا دِينَهُ وَدُنْيَاهُ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/ ٢٧٩/٦٦٠) من طريق بكر بن محمد القرشي: ثنا بقية: ثنا عبد الجبار الزبيدي: ثنا أبو بكر بن أبي مريم عن حبيب بن عبيد قال:","vol":"14","page":1096},{"text":"رأيت المقدام بن معدي كرب جالسًا في السوق، وجارية له تبيع لبنًا، وهو جالسُ يأخذ الدراهم، فقيل له في ذلك؟ فقال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ أبو بكر بن أبي مريم: ضعفوه لاختلاطه.\nومن دونه لم أعرفهم غير (بقية) - وهو: ابن الوليد -، وهو مدلس، وما أظن تصريحه فيه بالتحديث محفوظًا؛ لأن القرشي الراوي عنه غير معروف، ومن الممكن أن يكون (عبد الجبار الزبيدي) من شيوخ بقية المجهولين. وقد أسقطه بعضهم من الإسناد. أخرجه الطبراني في \" الأوسط\" (٢٢٦٩) و\"الصغير\" بنحوه، وهو مخرج في \"الروض النضير\" (٨٧٤) .\nومن الغريب قول الطبراني عقبه:\n\"لم يروه عن أبي بكر بن أبي مريم إلا بقية بن الوليد، تفرد به محمد بن الحارث بن عرق \"!\nفكأنه نسي إخراجه إياه في \" الكبير\" من طريق (القرشي) المذكور! فلا غرابة أن تفوته رواية أبي اليمان عن أبي بكر بن أبي مريم عند الإمام أحمد (٤/ ١٣٣) .\n<span data-type=\"title\" id=toc-7015>٦٩٩٨ </span>- (إِذَا كَانَ لِلرَّجُلِ عَلَى رَجُلٍ حَقٌّ، فَأَخَّرَهُ إِلَى أَجَلِهِ؛ كَانَ لَهُ صَدَقَةٌ، فَإِنْ أَخَّرَهُ بَعْدَ أَجَلِهِ كَانَ لَهُ بِكُلِّ يَوْمٍ صَدَقَةٌ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير\" (١٨/ ٢٤٥/ ٦٠٣) من طريق أبي داود عن عمران بن حصين مرفوعًا.","vol":"14","page":1097},{"text":"قلت: وهذا موضوع؛ (أبو داود) هذا - هو: الأعمى؛ المسمى بـ: (نفيع بن الحارث) -: قال الذهبي في \" المغني\".\n\" هالك، تركوه \". وقال الحافظ في \" التقريب \":\n\" متروك، وقد كذبه ابن معين \".\nوبه أعله الهيثمي فقال (٤/ ١٣٥):\n\" رواه الطبراني في \" الكبير \"، وفيه أبو داود الأعمى، وهو كذاب \".\n<span data-type=\"title\" id=toc-7016>٦٩٩٩ </span>- (إِذَا كَانَتْ أُمَرَاؤُكُمْ خِيَارَكُمْ، وَأَغْنِيَاؤُكُمْ سُمَحَاءَكُمْ، وَأُمُورُكُمْ شُورَى بَيْنَكُمْ؛ فَظَهْرُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ بَطْنِهَا.\nوَإِذَا كَانَ أُمَرَاؤُكُمْ شِرَارَكُمْ، وَأَغْنِيَاؤُكُمْ بُخَلَاءَكُمْ، وَأُمْرُكُمْ إِلَى نِسَائِكُمْ؛ فَبَطْنُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ ظَهْرِهَا) .\nضعيف.\nأخرجه الترمذي (٢٢٦٧)، وابن جرير الطبري في \"تهذيب الآثار\" (١/ ١١٣/ ١٨٦ - مسند عمر)، وأبو عمرو الداني في \"السنن الواردة في الفتن \" (٢٩)، وأبو نعيم في \" الحلية \" (٦/ ١٧٦) من طريق صالح المري عن سعيد الجريري عن أبي عثمان النهدي عن أبي هريرة مرفوعًا. وقال الترمذي مضعفًا:\n\" حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ (صَالِحٍ الْمُرِّيِّ) وَفِي حَدِيثِهِ غَرَائِبُ يَنْفَرِدُ بِهَا لَا يُتَابَعُ عَلَيْهَا، وَهُوَ رَجُلٌ صَالِحٌ \". وقال الذهبي في \" المغني \":\n\" تركه أبو داود والنسائي، وضعفه غيرهما \".","vol":"14","page":1098},{"text":"<span data-type=\"title\" id=toc-7017>٧٠٠٠ </span>- (إِذَا كَانَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ؛ نَادَى مُنَادٍ: هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ، هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ؟ فَلَا يَسْأَلُ أَحَدٌ شَيْئًا إِلَّا أُعْطِيَ، إِلَّا زَانِيَةٌ بِفَرْجِهَا، أَوْ مُشْرِكٌ) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/ ٣٨٣/ ٣٨٣٦) من طريق جامع بن صَبِيح الرملي: نا مرخوم بن عبد العزيز عن داود بن عبد الرحمن عن هشام بن حسان عن الحسن عن عثمان بن أبي العاص مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ وله علتان:\nإحداهما: عنعنة الحسن - وهو: البصري -؛ فقد كان يدلس.\nوالأخرى: ضعف (جامع ين صَبِيح الرملي) - كما في\" اللسان \" -.","vol":"14","page":1099},{"text":"٧٠٠١ - (إِذَا وَجَدَ أَحَدُكُمْ عَقْرَبًا وَهُوَ يُصَلِّي، فَلْيَقْتِلْهَا بِنَعْلِهِ الْيُسْرَى) .\nمنكر.\nأخرجه أبو داود في \" المراسيل \" (٩٧/ ٤٧) من طريق سليمان ابن موسى عن رجل من بني عدي بن كعب:\nأنهم دخلوا على النبي ﷺ وهو يصلي جالسًا، فقالوا: ما شأنك يا رسول الله؟!\nفقال:\n\"لسعتني عقرب \"، ثم قال: ... فذكره. وقال أبو داود عقبه:\n\" سليمان لم يدرك العدوي هذا \".\nقلت: ولذلك أعله الزيلعي في \"نصب الراية \" (٢/ ١٠٠)، والحافظ في","vol":"14","page":1099},{"text":"\" التلخيص\" (١/ ٢٨٤) بأنه منقطع.\nوهو يعني عندهم: أن (سليمان بن موسى) - وهو: الأموي - لم يدرك الرجل العدوي، وأن هذا من الصحابة؛ وذلك؛ لأن أكثر روايات (سليمان) عن التابعين، ولم يرو إلا عن بعض الصحابة.\nوفي هذا نظر عندي؛ لأنه ليس في الإسناد ما يدل على أن الرجل من الصحابة، وقوله: \"أنهم دخلوا على النبي ﷺ\" ليس فيه أنه كان معهم؛ وعليه فمن المحتمل أن يكون من التابعين؛ وحينئذ فالعلة الإرسال وليس الانقطاع. والله ﷾ أعلم.\nعلى أن الراوي عنه (سليمان) فيه بعض الكلام؛ فإنه كان اختلط قبل موته بقليل.\nوقد جاء الأمر منه ﷺ بقتل العقرب في الصلاة عن غير واحد من الصحابة، وبعضها في \" صحيح مسلم \"، وليس في شيء منها ما في هذا من قتلها بالنعل اليسرى! وقد خرجت طائفة منها في \"تخريج المشكاة \" (١٠٠٤)، و\" صحيح أبي داود \" (٨٥٤) .\n<span data-type=\"title\" id=toc-7019>٧٠٠٢ </span>- (إذا وقعتم في الأمر العظيم؛ فقولوا: ﴿حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ﴾) .\nضعيف جدًا.\nأخرجه ابن مردويه - كما في \" تفسير ابن كثير\" (١/ ٤٣٠) - من طريق أبي خيثمة مصعب بن سعد: أنبأنا موسى بن أعين عن الأعمش عن أبي صالح عن أبي هريرة مرفوعًا. وقال ابن كثير:","vol":"14","page":1100},{"text":"\" حديث غريب من هذا الوجه \".\nقلت: وإسناده ضعيف جدًا؛ آفته (مصعب بن سعد) هذا: قال ابن عدي:\n\"يحدث عن الثقات بالمناكير، ويصحف، والضعف على رواياته بيِّن\".\nثم ساق له أحاديث مما أنكر عليه، فقال الذهبي:\n\" ما هذه إلا مناكير وبلايا\". وأقره الحافظ في \" اللسان \".\n(تنبيه): من جهل الشيخ محمد الصابوني بهذا العلم وقلة فهمه لعبارات الحفاظ أنه نقل من الحديث في \"مختصره\" لتفسير ابن كثير (١/ ٣٣٩)، وقد تعهد في مقدمته أن لا يذكر فيه من الحديث إلا ما ثبت عن النبي ﷺ؛ فالظاهر أنه لم يفهم أن قول الحافظ ابن كثير: \" غريب \" أن معناه (ضعيف) ! ولئن كان\nفهم؛ فأمره أعظم، والإثم أكبر.\nثم هو كعادته يتشبع بمالم يعط؛ فينقل تخريجه من ابن كثير، ويجعله في حاشية \" مختصره \" موهمًا القراء أنه من تخريجه!\nوإن من غفلته أو قلة فهمه أنه نسب قول ابن كثير المتقدم إلى مخرجه؛ فقال في حاشيته:\n\" رواه ابن مردويه وقال: حديث غريب من هذا الوجه\"!!\nوأما المناوي فاقتصر في شرحيه على قوله: \" إسناده ضعيف، دون أن يكشف عن علته.","vol":"14","page":1101},{"text":"وأما الغماري في \" المداوي \" (١/ ٤٨٠ - ٤٨١) فأتى الأمر من قريب فقال:\n\"مصعب بن سعيد ضعفه الذهبي (!)، لكن له شواهد ... \".\nثم ذكرها وهي شواهد قاصرة، وأحدها ضعيف وهو:\n\" إن الله يلوم على العجز، ولكن عليك، بالكيس، فإن غلبك أمر؛ فقل:\nحسبي الله ونعم الوكيل \".\nوهو مخرج في \" الكلم الطيب\" (٧٩/ ١٣٧) .\n<span data-type=\"title\" id=toc-7020>٧٠٠٣ </span>- (إِذَا وُقِعَ فِي الرَجُلٍ وَأَنْتَ فِي مَلَإٍ، فَكُنْ لِلرَّجُلِ نَاصِرًا، وَلِلْقَوْمِ زَاجِرًا، أَوْ قُمْ عَنْهُمْ. ثُمَّ تَلَا هَذِهِ الْآيَةَ: ﴿أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ﴾) .\nضعيف.\nأخرجه ابن أبي الدنيا في\" الصمت \" (١٣٦/ ٢٤٢)، وفي \"الغيبة \" (١٠١/ ١٠٧) من طريق أبي المجبر الحمصي عن شيخ من أهل البصرة عن أنس بن مالك ﵁ مرفوعًا.\nقلت: وهذا إسناد ضعيف، مظلم مجهول؛ الشيخ البصري: لم يسم.\nوأبو المجبر الحمصي: لم يذكروه في \" الكنى \". والله أعلم.","vol":"14","page":1102},{"text":"٧٠٠٤ - (أربع من كن فيه؛ حرمه الله على النار، وعصمه من الشيطان: من ملك نفسه حين يرغب، وحين يرهب، وحين يشتهي، وحين يغضب) .\nضعيف.\nأخرجه الديلمي في \" مسند الفردوس \" (١/ ١٦٦ - ١٦٧/","vol":"14","page":1102},{"text":"الغرائب الملتقطة) من طريق ابن السني معلقًا بسنده عن شعيب بن يعيش بن يحيى عن جده يحيى بن عبد الله عن عمر بن سالم عن محمد بن عجلان عن أبان عن (الأصل: بن) عمر بن عثمان عن أبيه مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ عمر بن عثمان: لا يعرف.\nومن دون (ابن عجلان) لم أعرفهم.\nوأبان - هو: ابن صالح القرشي مولاهم، وهو -: ثقة.\nوالحديث أورده السيوطي في \"الجامع الصغير \" من رواية الحكيم الترمذي عن أبي هريرة بزيادة في متنه نصها:\n\" وأربع من كن فيه؛ نشر الله عليه رحمته، وأدخله الجنة: من آوى مسكينًا، ورحم الضعيف، ورفق بالمملوك، وأنفق على الوالدين \".\nوكذلك أورده في \" الجامع الكبير\" رقم (٢٨٧٢) وزاد في العزو: \" الديلمي عن عثمان \"! وليس فيه الزيادة - كما سبق -، ثم هو عنده معلق! وقال المناوي في \"شرحيه \":\n\" وإسناده ضعيف\".\nولم يبين علته؛ فكأنه جرى فيه على القاعدة التي ذكرها السيوطي في مقدعة \" الجامع الكبير \": أن ما تفرد بروايته الحكيم الترمذي ونحوه؛ فالعزو إليه ينبئ عن ضعفه.","vol":"14","page":1103},{"text":"<span data-type=\"title\" id=toc-7022>٧٠٠٥ </span>- (أَرْبَعَةٌ يُؤْتَوْنَ أُجُورَهُمْ مَرَّتَيْنِ: أَزْوَاجُ رَسُولِ اللَّهِ ﵌. وَمَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابِ. وَرَجُلٌ كَانَتْ عِنْدَهُ أَمَةٌ فَأَعْجَبَتْهُ، فَأَعْتَقَهَا، ثُمَّ تَزَوَّجَهَا. وَعَبْدٌ مَمْلُوكٌ أَدَّى حَقَّ اللَّهِ وَحَقَّ سَادَتِهِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٢٥٢/ ٧٨٥٦): حدثنا أحمد بن رشدين: ثنا سعيد بن أبي مريم: أنا يحيى بن أيوب عن عبيد الله بن زحر عن علي بن يؤيد عن القاسم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسنادٌ واهٍ: ابن رشدين، وابن زحر، وابن يزيد: ضعفاء، والمتن منكر بذكر أزواج النبي ﷺ، وقد أعله في \" مجمع الزوائد\" (٤/ ٢٦٠) بابن يزيد فقط، قال:\n\" رواه الطبراني، وفيه علي بن يزيد الألهاني، وهو ضعيف وقد وثِّق\".\nفأقول: هذا التوثيق مريض! لا سيما هنا؛ فقد خالفه سليمان بن عبد الرحمن عن القاسم ... بلفظ:\n\" من أسلم من أهل الكتاب؛ فله أجره مرتين، وله ما لنا، وعليه ما علينا، ومن أسلم من المشركين؛ فله أجره، وله ما لنا، وعليه ما علينا\".\nأخرجه أحمد (٥/ ٢٥٩)، والطبراني أيضًا (٨/٢٢٤ - ٢٢٥/ ٧٧٨٦) .\nقلت: وإسناده حسن.","vol":"14","page":1104},{"text":"وإن مما يدل على نكارة المتن مخالفته لحديث الشيخين عن أبي موسى \"ثلاثة يؤتون أجرهم مرتين ... \" الحديث؛ فذكر الثلاثة دون أزواج النبي ﷺ، وهو مخرج في \" الصحيحة \" (١١٥٣) وغيره.\nوإن من تناقض المناوي في حديث الترجمة أنه في \"الفيض\" نقل عن الهيثمي إعلاله إياه بـ (علي بن يزيد)، وفي\" التيسير\" قال:\n\" إسناده حسن \"!!\n<span data-type=\"title\" id=toc-7023>٧٠٠٦ </span>- (أَرْبَعُونَ خُلُقًا يُدْخِلُ اللَّهُ بِهَا الْجَنَّةَ، أَرْفَعُهَا خُلُقًا مَنحَةُ شَاةٍ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/ ٢٥٢/ ٧٤٢٢) من طريق محمد بن خلف بن صالح البصري: ثنا محرز بن بشار: ثني صالح المُري عن هشام بن حسان عن محمد بن سيرين عن أبي هريرة مرفوعًا. وقال:\n\"لم يروه عن هشام بن حسان إلا صالح المري \".\nقلت: قال الذهبي في \" المغني \":\n\"تركه أبو داود والنسائي، وضعفه غيرهما \".\nوبه أعله الهيثمي (٣/ ١٣٣)، فقال:\n\" رواه الطبراني في \" الأوسط \"، وفيه صالح المري، وهو ضعيف \".\nقلت: ومن دونه لم أعرفهما.","vol":"14","page":1105},{"text":"<span data-type=\"title\" id=toc-7024>٧٠٠٧ </span>- (أَرْديةُ الغُزاةِ السُّيوفُ) .\nضعيف.\nأخرجه عبد الرزاق في \"ا! لصنف \" (٥/ ٣٠٦/ ٩٧٠٠) من طريق ابن جريج عن زهير قال: أخبرني رجل من الأنصار عن الحسن مرفوعًا.\nقلت: وهذا إسناد مرسل ضعيف، الحسن هو: البصري، ومرسلاته كالريح.\nوالأنصاري: لم يسم؛ فهو مجهول.\nوزهير: قال في \" التهذيب \":\nلا يحتمل أن يكون (زهير بن معاوية أبو خيثمة)؛ فإن ابن جريج قد روى عنه \".\nوابن جريج: مدلس، وقد عنعنه.","vol":"14","page":1106},{"text":"٧٠٠٨ - (انْتَضِلُوا وَارْكَبُوا، وَأَنْ تَنْتَضِلُوا أَحَبُّ إِلَيَّ. وَإِنَّ اللَّهَ ﷿ لَيُدْخِلُ بِالسَّهْمِ الْوَاحِدِ ثَلَاثَةً الْجَنَّةَ؛ صَانِعَهُ؛ الْمُحْتَسِبَ فِيهِ، وَالْمُمِدَّ بِهِ، وَالرَّامِيَ بِهِ. وَإِنَّ اللَّهَ ﷿ لَيُدْخِلُ بِلُقْمَةِ الْخُبْزِ، وَقَبْضَةِ التَّمْرِ، وَمِثْلِهِ مِمَّا يَنْتَفِعُ بِهِ الْمِسْكِينُ ثَلَاثَةً الْجَنَّةَ: رَبَّ الْبَيْتِ الْآمِرَ بِهِ، وَالزَّوْجَةَ تُصْلِحُهُ، وَالْخَادِمَ الَّذِي يُنَاوِلُ الْمِسْكِينَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: \" الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَنْسَ خدمَنا) .\nضعيف.\nأخرجه الطبراني في \"المعجم الأوسط \" (٥/ ٢٧٨/٥٣٠٩) من طريق سويد بن عبد العزيز عن محمد بن عجلان عن سعيد المقبري عن أبي هريرة مرفوعًا.","vol":"14","page":1106},{"text":"قلت: وهذا إسناد ضعيف! سويد بن عبد العزيز: ضعيف - كما قال الحافظ في \" التقريب \" -، وبه أعله الهيثمي فقال (٣/ ١١٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه سويد بن عبد العزيز وهو ضعيف \".\nوقال في مكان آخر (٥/ ٢٦٩):\n\" ... قال أحمد: متروك \".\n(تنبيه): هكذا وقع الحديث في \" الأوسط \": (انتضلوا واركبوا)، وكذا هو في \" الفتح الكبير في ضم الزيادة إلى الجامع الصغير \"؛ لكن بتقدم الفعل الثاني على الأول. ولعل الأولى الأول. وكذلك وقع في \" المجمع \"؛ لكنه قال: (ارموا وانتضلوا)، ولعله من تحريف النساخ؛ لأن [التناضل] هو الرمي بالسهام؛ فيكون أحد اللفظين مكررًا لا معنى له. فتأمل.\n<span data-type=\"title\" id=toc-7026>٧٠٠٩ </span>- (أُرِيتُ أَنِّي وُضِعْتُ فِي كِفَّةٍ، وَأُمَّتِي فِي كِفَّةٍ؛ فَعَدَلْتُها، ثُمَّ وُضِعَ أَبُو بَكْرٍ فِي كِفَّةٍ، وَأُمَّتِي فِي كِفَّةٍ فَعَدَلَهَا، ثمَّ وُضِعَ عُمَرُ فِي كِفَّةٍ، وَأُمَّتِي فِي كِفَّةٍ، فَعَدَلَهَا. ثمَّ وُضِعَ عُثْمَانُ فِي كِفَّةٍ، وَأُمَّتِي فِي كِفَّةٍ؛ فَعَدَلَهَا. ثُمَّ رُفِعَ الْمِيزَانُ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٠/ ٨٦/ ١٦٥)، وفي \" مسند ابشاميين \" (٣/ ٢٥٩/ ٢٢٠٩) من طريق عمرو بن واقد عن يونس بن ميسرة عن أبي إدريس عن معاذ بن جبل مرفوعًا.\nقلت: وهذا ضعيف جدًا؛ آفته (عمرو بن واقد) هذا - وهو: الدمشقي -: قال الذهبي في\" المغني \":","vol":"14","page":1107},{"text":"\" قال الدارقطني وغيره: متروك\".\nوهو الذي اعتمده الحافظ؛ فقال في\" التقريب \":\n\" متروك\". وقال الهيثمي (٩/ ٥٩):\n\" رواه الطبراني، وفيه (عمرو بن واقد)، وهو متروك، ضعفه الجمهور. وقال محمد بن المبارك الصوري: كان صدوقًا. وبقية رجاله ثقات\".\nقلت: وقد جاء بعضه بسند خير من هذا؛ فانظر \"الصحيحة \" (٣٣١٤) .\n<span data-type=\"title\" id=toc-7027>٧٠١٠ </span>- (اسْتَنْجُوا بِالْمَاءِ الْبَارِدِ؛ فَإِنَّهُ مَصَحَّةٌ لِلْبَوَاسِيرِ) .\nضعيف.\nأخرجه الطبراني في المعجم الأوسط \" (٥/١٢٦/ ٤٨٥٨) من طريق عمار بن هارون قال: نا أبو الربيع السمان عن هشام بن عروة عن أبيه عن عاثشة مرفوعًا. وقال:\n\"لم يروه عن هشام بن عروة إلا أبو الربيع السمان، تفرد به عمار \".\nقلت: وهو ضعيف، وشيخه أبو الربيع أشد ضعفًا منه - واسمه: أشعث بن سعيد -: قال الذهبي في \" المغني \":\n\" واهٍ، تركه الدارقطني وغيره \".\nلكن ذكر السيوطي في \" الجامع الصغير\" أنه رواه أيضًا عبد الرزاق في \"المصنف \" عن المسور بن رفاعة القرظي. ولم أره في النسخة المطبوعة منه، وفيها خرم.","vol":"14","page":1108},{"text":"و(القرظي): تابعي مقبول عند الحافظ؛ فهو مرسل ضعيف.\n<span data-type=\"title\" id=toc-7028>٧٠١١ </span>- (اسْتَحِلُّوا فُرُوجَ النِّسَاءِ بِأَطْيَبِ أَمْوَالِكُمْ) .\nضعيف.\nأخرجه أبو داود في \" المراسيل \" (١٨٣/ ٢١١) من طريق الحكم ابن عطية: سمع عبد الله بن كليب السدوسي عن يحيى بن يعمر مرفوعًا.\nقلت: وهذا إسناد مرسل ضعيف؛ يحيى بن يعمر: تابعي ثقة.\nوعبد الله بن كليب السدوسي: مجهول - كما قال الذهبي في \" المغني \"، والحافظ في \" التقريب \" -.\nوالحكم بن عطية: قال الحافظ:\n\"صدوق له أوهام \".","vol":"14","page":1109},{"text":"٧٠١٢ - (أَسْفروا بصلاة الغَداةِ يغفر اللهُ لكمْ) .\nمنكر جدًا.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (١/ ٩٥) من طريق أحمد بن مهران: ثنا خالد بن مخلد: ثنا يزيد بن عبد الملك بن المغيرة بن نوفل: سمعت زيد بن أسلم يحدث عن أنس مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته (يزيد النوفلي) هذا؛ فإنه مجمع على ضعفه - كما قال الذهبي في \" المغني\" -. ولذلك جزم الحافظ بضعفه في \" التقريب \". وقال أبو زرعة:\n\"واهي الحديث \" وغلظ فيه القول جدًا. وقال أبو حاتم:","vol":"14","page":1109},{"text":"\" ضعيف الحديث منكر الحديث جدًا \". وقال البخاري:\n\" أحاديثه شبه لا شيء \"، وضعفه جدًا. وقال النسائي:\n\" متروك الحديث \".\nفهذا تضعيف شديد من هؤلاء الأئمة النقاد.\nوأحمد بن مهران - هو: ابن خالد الأصبهاني أبو جعفر -: ترجمه أبو نعيم، ولم يذكر فيه جرحًا ولا تعديلًا، غير أنه كان لا يخرج من بيته إلا إلى الصلاة.\nلكن ذكره الذهبي في \" الميزان \"، وقال:\n، لايعتمد عليه \".\nلكن زاد عليه الحافظ في \" اللسان \"؛ فنقل عن ابن أبي حاتم في \" الجرح \" (١/ ١٧٦/ ١٦٠) أنه قال فيه:\n\" وهو صدوق \".\nوقد خالقه في لفظه بعض الثقات؛ ؤقال البزار في \" مسنده \" (١/ ١٩٤/٣٨٢ - كشف الأستار): حدثنا محمد بن يحيى بن عبد الكريم الأزدي: ثنا خالد ابن مخلد ... بلفظ:\n\" أسفروا بصلاة الفجر؛ فإنه أعظم للأجر - أو: أعظم لأجركم - \".\nوالأزدي هذا: ثقة، مترجم في \" التهذيب \".\nوهذا اللفظ هو الصحيح المحفوظ عن رسول الله ﷺ من حديث رافع بن","vol":"14","page":1110},{"text":"خديج، وغيره من الصحابة. ولكن لا يصح إسناد شيء مها إلا عن رافع، ومن طرق عنه - كما هومحقق في \"إرواء الغليل \" (١/ ٢٨١ -٢٨٦) -.\nولا بد لي بهذه المناسبة أن أقول:\nإن من قلة اهتمام الشيخ أحمد الغماري في كتابه \" المداوي \" بالتحقيق العلمي الذي يجب عليه، ولا يجوز له كتمانه؛ بيان مرتبة اللفظ الحفوظ لقرائه، فقد سود أرج صفحات (١/ ٥٥٠ - ٥٥٤) في الرد على المناوى وتناقض كلامه في الحديث، ولم يفصح عن رأيه في حديث رافع؛ بل ظاهر كلامه أنه مضطرب على وجوه أطال الكلام في سردها. وهو يعلم - إن شاء الله - أنه ليس كل مضطرب ضعيفًا إلا إذا تساوت الوجوه كلها قوة، ولم يُمكن ترجيح شيء منها على غيرها، وليس الأمر كذلك هنا؛ كما كنت بينته في \" الإرواء \".\nكما أنه لم ينقل تصحيح وتقوية بعض الحفاظ إياه، كابن حبان والحازمي والحافظ ابن حجر، وكذ! ابن تيمية - كما ذكرت هناك -.\nوإني لأخشى أن يكون تعمد الإغماض عن صحته؛ لتوهمه أنه مخالف للثابت في غير ما حديث: أن النبي ﷺ كان يصلي الصبح في الغلس. والحق أنه لا مخالفة؛ لأن المقصود بهذا ابتداء الصلاة في الغلس، وبما قبله الخروج منها في الإسفار - كما كنت بينته هناك -! وبالله التوفيق.\n<span data-type=\"title\" id=toc-7030>٧٠١٣ </span>- (أشدُّ الناس بلاءً في الدنيا نبيٌّ أو صفيٌّ) .\nمنكر جدًا.\nأخرجه البخاري في \" التاريخ \" (٤/ ٢ لم ١١٥) في ترجمة (نهشل القرشي) عن ابن المسيب عن أزواج النبي ﷺ مرفوعًا. وقال:","vol":"14","page":1111},{"text":"\"قاله أصبغ عن ابن وهب عن أبي نعيم \".\nكذا وقع فيه: (أبي نعيم)، ويظهر أنه تحريف (ابن أنعم)؛ فقد علق عليه محققه الفاضل بقوله:\n\" من (صف)، كذا وقع فيها: \" عن أبي نعيم \"، وأراه تحريفًا، وانما ذكر ابن أبي حاتم وابن حبان (عبد الرحمن بن زياد بن أنعم الإفريقي)، ويعرف بـ (ابن أنعم) - كما في ترجمته من الكتب -. والله أعلم \".\nقلت: وبيض له البخاري وابن أبي حاتم؛ فلم يذكروا فيه جرحًا ولا تعديلًا؛ فهو في عداد المجهولين. وهو غير (نهشل بن سعيد) الراوي عن الضحاك، وعنه جماعة، وهو كذاب.\nوانما استنكرت الحديث لضعف إسناده، ومخالفته للاحاديث الصحيحة في ابتلاء الأنبياء ثم الأمثل فالأمثل؛ لخلوها من لفظة؛ (صفي) .\nوهي مخرجة في \" الصحيحة \" (١٤٣ - ١٤٥) .\nوأما المناوي فزعم في \" الفيض\" أن السيوطي رمز لحسنه! وأقره! ثم تبناه في \"التيسير\" فقال:\n\"إسناده حسن \"!!\n<span data-type=\"title\" id=toc-7031>٧٠١٤ </span>- (إنَّ أشدَّكم أملكُكم لنفسه عند الغضب، وأحلمَكم مَنْ عفا بعْد القُدرةِ) .\nضعيف.\nأخرجه الديلمي في \"مسند الفردوس \" (١/ ١٤١/ ٢) من طريق","vol":"14","page":1112},{"text":"إسماعيل بن صبح الواسطي: حدثنا زيد بن علي عن أبيه عن جده علي بن أبي طالب:\nأن النبي ﷺ مَرَّ على قوم يقلون حجرًا، فقال:\n\"ما هذا؟ \". قالوا: حجر الأشداء. قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ (إسماعيل بن صبح الواسطي): لم أجد له ذكرًا في شيء من كتب الرجال التي عندي، حتى ولا في \"تاريخ واسط، لـ (بحشل)، ولا ذكروه في الرواة عن (زيد بن علي بن الحسين بن علي بن أبي طالب ﵃)؛ فهو في عداد المجهولين.\nودونه من لم أعرفه.\nوالحديث قال العراقي في \"تخريج الإحياء \" (٣/ ١٧٥):\n\"أخرجه ابن أبي الدنيا من حديث علي بسند ضعيف \".\nقلت: ونقله عنه المناوي في \" شرحيه\"، ولم يزده بيانًا. وأما الشيخ أحمد الغماري في \" المداوي\" (١/ ٥٦٦) فاكتفى بسوق إسناد الديلمي؛ فسود به أربعة أسطر، ثم خنس!! وذكر أنه ورد من حديث أنس؛ وأنه سيذكر سنده في\nحرف: \"ألا أدلكم \".\nوهناك (٣/ ١٦٠) بيَّن ضعفه، ولكنه وقع في وهم؛ فذكر أنه ورد من حديث علي ﵁ بالسند الأول من إسنادي الطبراني! وهذا خطأ؛ فإسناد الطبراني يختلف كل الاختلاف، وقد سبق تخريجه (٣٣٦٠) .","vol":"14","page":1113},{"text":"<span data-type=\"title\" id=toc-7032>٧٠١٥ </span>- (أَضِفْ بِطَعَامِكَ مَنْ تُحِبُّ فِي اللَّهِ ﷿) .\nضعيف جدًا.\nأخرجه ابن أبي الدنيا في كتاب \" الإخوان \" (٢٣٢/١٩٧):\nحدثنا خالد بن مرداس عن عبد الله بن المبارك عن جويبر عن الضحاك مرسلًا.\nوهو في كتاب \" الزهد \" لعبد الله بن المبارك (١٢٤) .\nقلت: وهذا مع إرساله ضعيف جدًا، من أجل (جويبر) - وهو: ابن سعيد الأزدي أبو القاسم البلخي -: قال الذهبي في \" المغني \":\n\" قال الدارقطني وغيره: متروك \". وقال الحافظ في \" التقريب \":\n\" ضعيف جدًا\".","vol":"14","page":1114},{"text":"٧٠١٦ - (اصْبِرُوا عَلَى أَنْفُسِكُمْ يَا بني هَاشِمٍ! فَإِنَّمَا الصَّدَقَاتُ غُسَالاتُ النَّاسِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (٢ ١/ ٢٣٥/١٢٩٨٠) من طريق ابن لهيعة: حدثني الحارث بن يزيد عن أبي حمزة الخولاني عن ابن عباس:\nأن عمر بن الخطاب قال للعباس وللفضل بن عباس: اذكرا للنبي ﷺ أن يأمر لكما من الصدقات، وإتي سأحضر لكما. فذكر ذلك الفضل لرسول الله ﷺ؛ فقال: ... فذكوه.\nقلت: وهذأ إسناد ضعيف؛ لحال ابن لهيعة المعروف في الضعف.","vol":"14","page":1114},{"text":"و(أبو حمزة الخولاني): أورده الذهبي في \" الكنى \" (٢٠٣/ ١٨٠٦) وقال:\n\"عن جابربن عبد الله \"، ولم يزد (*) .\n<span data-type=\"title\" id=toc-7034>٧٠١٧ </span>- (اصْطَفُّوا، وَلْيَتَقَدَّمْكُمْ فِي الصَّلاةِ أَفْضَلُكُمْ، فَإِنَّ اللَّهَ ﷿ يَصْطَفِي مِنَ الْمَلائِكَةِ، وَمِنَ النَّاسِ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٢/ ٥٦/ ١٣٣)، و\"مسند الشاميين\" (٤٣٠٦/ ٣٣٨٢) من طريق أيوب بن مدرك عن مكحول عن وائلة بن الأسقع مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ ابن مدرك: قال الذهبي:\n\" قال الدارقطني وجماعة: متروك\". وبه أعله الهيثمي فقال (٢/ ٦٤):\n\" رواه الطبراني في \" الكبير \"، وفيه أيوب بن مدرك، وهو منسوب إلى الكذب \".\nونقله عنه المناوي في \"الفيض \" وعقب عليه معترضًا على السيوطي:\n\" مكان ينبغي للمصنف حذفه من الكتاب\".\n(تنبيه): هكذا وقع النص عند الطبراني في مصدريه المذكورين: \" من الملائكة ومن الناس\". وكذلك هو في \" الجامع الكبير\"؛ خلافًا لـ \" الجامع الصغير \"؛ فإنه فيه بلفظ: (من الملائكة رسلًا ومن الناس) . وهو كذلك في القرآن الكريم\n_________\n(*) أضاف الشيخ رحمه بخط يده وبقلم الرصاص مصدرًا آخر وهو \"الجرح \" (٤/ ٢/ ٣٦١) . فقط ولم يعلق عليه بشيء. فليُنظر من القارئ الكريم.","vol":"14","page":1115},{"text":"سورة ﴿الحج﴾: ﴿الله يصطفي من الملائكة رسلًا ومن الناس﴾ . فلا أدري إذا كان (الكذاب) تعمد إسقاط هذه اللفظة الكريمة اقتباسًا، أو أنها سقطت منه نسيانًا؛ فاستدركها بعض النساخ أو المؤلفين. والله أعلم.\n<span data-type=\"title\" id=toc-7035>٧٠١٨ </span>- (يَا أَبَا كَاهِلٍ! أَصْلِحْ بَيْنَ النَّاسِ، وَلَوْ بِكَذَا وَكَذَا\". يعني: الْكَذِبَ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (١٨/٣٦١/ ٩٢٧) من طريق سليمان بن كرّاز: ثنا صدقة بن موسى الدقيقي: ثنا نفيع بن الحارث عن أبي كاهل قال:\nوَقَعَ بَيْنَ رَجُلَيْنِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ كَلامٌ حَتَّى تَضَارَبَا؛ فَلَقِيتُ أَحَدَهُمَا، فَقُلْتُ: مَالَكَ وَلِفُلانٍ؟ قَدْ سَمِعْتُهُ وَهُوَ يُحْسِنُ عَلَيْكَ الثَّنَاءَ، وَيَكْثُرُ لَكَ مِنَ الدُّعَاءِ! وَلَقِيتُ الآخَرَ، فَقُلْتُ لَهُ نَحْوَ ذَلِكَ، فَمَا زِلْتُ أَمْشِي بَيْنَهُمَا؛ حَتَّى اصْطَلَحَا، فَقُلْتُ: مَا فَعَلْتُ؟ أَهْلَكْتُ نَفْسِي وَأَصْلَحْتُ بَيْنَهُمَا! وَأَتَيْتُ النَّبِيَّ ﷺ فَأَخْبَرْتُهُ بِالأَمْرِ؛ قُلْتُ: يَا رَسُولَ اللَّهِ! وَالَّذِي بَعَثَكَ بِالْحَقِّ! مَا سَمِعْتُ مِنْ ذَا شَيْئًا، وَلا مِنْ ذَا شَيْئًا! فَقَالَ: ... (فذكره)؛ كَلِمَةٌ لَمْ أَفْهَمْهَا، فَقُلْتُ: مَا عَنَى بِهَا؟ قَالَ: عَنَى الْكَذِبَ.\nقلت: وهذا موضوع؛ آفته (نفيع بن الحارث) - وهو: أبو داود الأعمى -: قال الذهبي في \" المغني \":\n\" هالك، تركوه\". وقال الحافظ:\n\" متروك، وقد كذبه ابن معين \". وبه أعله الهيثمي، فقال (٨/ ٨٠):","vol":"14","page":1116},{"text":"\" رواه الطبراني، وفيه أبو داود الأ عمى، وهو كذاب \".\nو(سليمان بن كرّاز): قال الذهبي:\n\" ضعفه ابن عدي\".\nقلت: وكذا العقيلي؛ فقال في \"الضعفاء \" (٢/ ١٣٨):\n\" الغالب على حديثه الوهم \".\nومشاه بعضهم. فانظر \" اللسان \" (٣/ ١٠١) .\n<span data-type=\"title\" id=toc-7036>٧٠١٩ </span>- (اضْمَنُوا لِي سِتَّ خِصَالٍ أَضْمَنُ لَكُمِ الْجَنَّةَ. قَالُوا: وَمَا هُنَّ يَا رَسُولَ اللَّهِ؟! قَالَ:\nلا تَظْلِمُوا عِنْدَ قِسْمَةِ مَوَارِيثِكُمْ. وَأَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ. وَلا تَجْبُنُوا عِنْدَ قِتَالِ عَدُوِّكُمْ. وَلا تَغُلُّوا غَنَائِمَكُمْ. وَامْنَعُوا ظَالِمَكُمْ مِنْ مَظْلُومِكُمْ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (٨/ ٣٣٨/٨٠٨٢) من طريق العلاء بن سليمان الرقي عن الخليل بن مرة عن أبي غالب عن أبي أمامة مرفوعًا.\nوهذا إسناد ضعيف؛ وله علتان:\nالأولى: الخليل بن مرة: قال الذهبي في \" المغني \":\n\" ضعفه يحيى بن معين \".","vol":"14","page":1117},{"text":"ولذلك جزم الحافظ في \" التقريب \" بأنه ضعيف.\nوالأخرى: العلاء بن صليمان الرقي: قال الذهبي:\n\" قال ابن عدي: منكر الحديث. وقال أبو حاتم: ضعيف \".\nوبه أعله الهيثمي فقال (٤/ ١٣٩):\n\" رواه الطبراني في \"الكبير \"، وفيه العلاء بن سليمان. الرقي وهو ضعيف \".\n(تنبيه): سقطت الخصلة السادسة، وقد نبه على ذلك الهيثمي.\n<span data-type=\"title\" id=toc-7037>٧٠٢٠ </span>- (أَطْيَبُ كَسْبِ الْمُسْلِمِ سَهْمُهُ فِي سَبِيلِ اللَّهِ، وَصَفْقَةُ يَدِهِ، وَمَا تُعْطِيهِ أَرْضُهُ) .\nضعيف.\nأخرجه سعيد بن منصورفي \" سننه \" (٣/ ٢/٣١٦/ ٢٨٨٦):\nنا ابن عياش عن عبد الرحمن بن زياد بن أَنْعُم قال: حدثنا مشيختنا: ... فذكره مرفوعًا.\nوهذا إسناد مرسل ضعيف؛ فإن (ابن أَنْعُم) - وهو: الإفريقي قاضيها -: قال الذهبي في \" المغني \":\n\" مشهور جليل، ضعفه ابن معين والنسائي. وقال الدارقطني: ليس بالقوي.\nووهاه أحمد \". وقال الحافظ في \" التقريب \":\n\" ضعيف في حفظه، من السابعة \".\nقلت: فوهو من أتباع التابعين؛ فقوله: \" مشيختنا \" إنما يعني: من التابعين.","vol":"14","page":1118},{"text":"وابن عياش - وهو: إسماعيل الشامي وهو: ضعيف في غير روايته عن غير الشاميين، وهذه منها - كما ترى -.\nوالحديث عزاه السيوطي في \" الجامع الصغير\" للشيرازي في \"الألقاب\" عن ابن عباس؛ دون قوله: \"وصفقة يده ... \". ولم أقف على إسناده، ولا إخاله يصح.\n<span data-type=\"title\" id=toc-7038>٧٠٢١ </span>- (اعْتَبِر الْأَرْضَ بِأَسْمَائِهَا، وَاعْتَبِر الصَّاحِبَ بِالصَّاحِبِ) .\nموقوف ضعيف.\nأخرجه ابن عدي في \" الكامل \" (٢/ ١٦٣)، ومن طريقه البيهقي في\" شعب الإيمان \" (٧/ ٥٥/ ٩٤٤٠) من طريق أبي الوليد: ثنا أبو وكيع عن أبي إسحاق عن أبي الأحوص عن عبد الله قال: ... فذكره.\nقال أبو الوليد: فقلت له: إن شعبة ثنا عن أبي إسحاق عن هُبيرة؟ قال:\nوحدثنا أبو إسحاق عن هُبيرة عن عبد الله.\nوليس عند البيهقي قوله: \" قال أبو الوليد: فقلت له: ... \" إلخ. والله أعلم.\nلكن روى من طريقين آخرين عن شعبة: حدثني أبو إسحاق عن هبيرة: قال عبد الله - هو: ابن مسعود -:\nاعتبروا الرجل بمن يصاحب، وإنما يصاحب الرجل من هو مثله.\nوفي رواية: (فإنما يصاحب من يحب، أو هو مثله)، وقإل في إسناده: (عن) .\nقلت: وهو من الطريق الأول ضعيف؛ لعنعنة أبي إسحاق واختلاطه - وهو:\nالسبيعي -. لكن رواية شعبة تدفع شبهة الاختلاط؛ لأنه سمع منه قبل","vol":"14","page":1119},{"text":"اختلاطه، وكذلك شبهة التدليس؛ لأن شعبة كان دقيق الملاحظة في روايته عن المدلسين - كما ذكروا في ترجمته -.\nفيبقى النظر في حال (هبيرة) - وهو: ابن يريم الشيباني -: قال الذهبي في \"المغني \":\n\" تفرد عنه أبو إسحاق. قال ابن خراش: كان يجهز على قتلى صفين. وقال أبو حاتم: شبيه المجهول. وقال الجوزجاني: كان مختاريًا \".\nووثقه ابن حبان! وقال الحافظ في \" التقريب \":\n\" لا بأس به، وقد عيب بالتشيع\".\nوجملة القول: أن النفس لم تطمئن لثبوت هذا الأثر عن ابن مسعود؛ لا من طريق أبي الأحوص، ولا من طريق هبيرة، على أن في رواية ذاك ما ليس في رواية هذا من اعتبار الأرض. والله أعلم.\nولقد كان الباعث على تخريجه - مع أنه ليس من عادتي تخريج الآثار الموقوفة إلا ما ندر - أنني رأيت السيوطي في \" جامعيه \" قد أوهم أنه مرفوع عند ابن عدد، وذلك بقوله:\n\" (عد) عن ابن مسعود، (هب) عنه موقوفًا \"!\n<span data-type=\"title\" id=toc-7039>٧٠٢٢ </span>- (اعْزِلُوا، أَوْ لا تَعْزِلُوا، مَا كَتَبَ اللَّهُ مِنْ نَسَمَةٍ هِي كَائِنَةٌ إِلَى يَوْمِ الْقِيَامَةِ إِلا وَهِي كَائِنَةٌ) .\nضعيف.\nأخرجه الطبراني في \"العجم الكبير\" (٨/ ٨٩/٧٤٠٨) من","vol":"14","page":1120},{"text":"طريق عبد الحميد بن سليمان قال: سمعت ربيعة بن أبي عبد الرحمن يحدث عن صرمة العذري قال:\nغزا رسول الله ﷺ بني المصطلق، فأصبنا كرائم العرب، فأرغبنا في التمتع، وقد اشتدت علينا العزوبة؛ فأردنا أن نستمتع ونعزل. فقال بعضنا لبعض: ما ينبغي لنا أن نصنع هذا ورسول الله ﷺ بين بين أظهرنا حتى نسأله. فسألناه فقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ قال الذهبي في \" المغني \":\n\" عبد الحميد بن سليمان: أخو فليح، ضغفوه جدًا \".\nواقتصر الحافظ ابن حجر في، التقريب \" على قوله:\n\"ضعيف \".\nوهكذا قال الهيثمي في \" مجمع الزوائد \" (٤/ ٢٩٧) .\nوقد صح الحديث بلفظ:\n\" لا عليكم أن لا تفعلوا؛ فإن الله كتب من هو كائن إلى يوم القيامة\".\nرواه مسلم وغيره، وهو مخرج في الكتاب الآخر: \"الصحيحة \" (١٠٣٢)،\nو\" آداب الزفاف \" (١٣٦) وغيرهما.","vol":"14","page":1121},{"text":"<span data-type=\"title\" id=toc-7040>٧٠٢٣ </span>- (أعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُهُ، وَأَعْلِمْهُ أَجْرَهُ وَهُوَ فِى عَمَلِهِ) .\nمنكر جدًا.\nأخرجه البيهقي في \"سننه \" (٦/ ١٢٠) من طريق محمد بن يزيد بن رفاعة القاضي عن حفص بن غياث عن محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا. وقال:\n\" وهذا ضعيف بمرة \".\nقلت: آفته (ابن رفاعة) هذا؛ فإنه - وإن وثقه بعضهم فقد - قال البخاري:\n\" رأيتهم مجمعين على ضعفه \".\nورماه غير واحد بسرقة الحديث، ومنهم عثمان بن أبي شيبة فيما رواه عنه الحسين بن إدريس! - حافظ ثقة - أنه قال:\n\" إنه يسرق حديث غيره فيرويه!\nقلت: على وجه التدليس أو على وجه الكذب؟ فقال: كيف يكون تدليسًا وهو يقول: حدثنا؟! \"، رواه الخطيب (٣/ ٣٧٦) .\nوقال ابن عدي في \" الكامل \" (٦/ ٢٧٤):\n\"وقد أنكرت عليه أحاديث عن مشايخ الكوفة يطول ذكرهم \".\nقلت: وحفص بن غياث: هو منهم؛ فالحديث منكر، إما من سوء حفظه، أو هو مما سرقه من غيره ممن ليس في العير ولا في النفير:\nوإن مما يؤكد ذلك أن الحديث صح من طريق آخر عن أبي هريوة؛ دون هذه","vol":"14","page":1122},{"text":"الزيادة المنكرة، وكذلك روي عن غيره من الصحابة - كما تراه مخرجًا في \" إرواء الغليل \" (٥/٣٢٠ - ٣٢٤) -.\nوالحديث اكتفى الشيخ أحمد الغماري في \"المداوي \" (١/ ٦٣٢) بعزوه للبيهقي، ونقل قوله المتقدم فيه: \" ضعيف بمرة \"، ولم يبين السبب، ولا ما فيه من النكارة؛ بل إنه أوهم القراء أنه لا علة فيه بقوله:\n\"الطريق الثاني (يعني: لحديث أبي هريرة) من رواية حفصر بن غياث ... \"!\nفلم يبدأ بموضع العلة من الإسناد وإنما بالثقة؛ فعل هذا صنيع من ينصح لقرائه، ولا يكتم العلم؟!\n<span data-type=\"title\" id=toc-7041>٧٠٢٤ </span>- (إِنَّ قُرَيْشًا أُعْطِيَتْ مَا لَمْ يُعْطَ النَّاسُ: أُعْطُوا مَا مَطَرَتِ السَّمَاءُ، وَمَا جَرَتْ بِهِ الْأَنْهَارُ، وَمَا سَالَتْ بِهِ السُّيُولُ) .\nموضوع.\nأخرجه أبو نعيم في \" معرفة الصحابة \" (٢/٩٠٢/ ٢٣٢٦) من طريق الحسن بن سفيان: حدثنا شَبَّاب العُصفري: حدثنا يحيى بن عبد الرحمن عن محمد بن حرب الخولاني عن سعيد بن سنان عن أبي الزاهرية عن الحُلَيْس\nمرفوعًا.\nقلت: وهذا موضوع؛ آفته (سعيدُ بن سنان) - وهو: أبو مهدي الحمصي -: قال الذهبي في \" المغني \":\n\" متروك متهم \". وقال الحافظ في\" التقريب \":\n\" متروك، ورماه الدرقطني وغيره بالوضع \".","vol":"14","page":1123},{"text":"قلت: وسائر الرواة ثقات؛ غير (يحيى بن عبد الرحمن)، فلم أعرفه.\nثم إن الحديث مما بيَّض له المناوي في \"شرحيه\"، وتبعه الشيخ الغماري في \" المداوي \" (١/ ٦٣٩)؛ إلا أنه خطأه في ضبطه لاسم صحابيه بأنه (حلبس)؛ على (وزن جعفر)، وصَوَّب أنه: (خُلَيْس) بالتصغير - كما تقدم -. وهكذا وقع في \" التمهيد \" لابن عبد البر، و\" أسد الغابة\" لابن الأثير، و\" الإصابة \" لابن\nحجر.\nثم إني لأتعجب - والله! - أشد العجب من هؤلاء الحفاظ الثلاثة، حيث تتابعوا على القول بأن الحديث رواه أبو الزاهرية عنه.. هكذا رواه)؛ دون أن يذكروا اسم راويه المتهم عنه!!\n<span data-type=\"title\" id=toc-7042>٧٠٢٥ </span>- (أعظم آية في القرآن: ﴿اللَّهُ لا إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ﴾ وأعدل آية في القرآن: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ﴾ إلى آخرها. وأخف آية في القرآن: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ. وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ﴾ . وأرجى آية في القرآن: ﴿قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾) .\nضعيف.\nعزاه السيوطي في \" الجامع الصغير \" و\" الدرر المنثور\" (١/ ٣٢٣) - \"ابن مردويه، والشيرازي في \" الألقاب \"، والهروي في \" فضائله\" عن ابن مسعود\".","vol":"14","page":1124},{"text":"وقد ساق إسناد ابن مردويه الحافظ ابن كثير في (تفسير البقرة) (١/ ٣٠٧)، وبه عرفت ضعفه؛ فإنه من طريق عبد الله بن كيسان: حدثنا يحيى بن عُقيل عن يحيى بن يعمر عن ابن عمرعن عمر بن الخطاب:\nأنه خرج ذات يوم إلى الناس، وهم سماطات، [فقال]: أيكم يخبرني بأعظم آية في القرآن؟ فقال ابن مسعود: على الخبير سقطت، سمعت رسول الله ﷺ يقول: ... فذكر الفقرة الأولى فقط.\nفلا أدري أهكذا وقعت الرواية لابن مردويه، أم أن ابن كثير اختصرها؟ وعلى الأول يكون السيوطي تساهل في عزو الحديث بتمامه لابن مردويه، ونصها عنده بعد قول عمر: \" بأعظم آية في القرآن\":\n\" وأعدلها، وأخوفها، وأرجاها\"، فسكت القوم. فقال ابن مسعود: على الخبير سقطت ... الحديث بتمامة.\nقلت: وعبد الله بن كيسان: قال الذهبي في \" المغني \":\n\"مروزي ضعفه أبو حاتم \". وقال الحافظ في \" التقريب \":\n\" صدوق يخطىء كثيرًا \".\nوإن مما يؤكد ضعفه أنه قد صح موقوفًاعلى ابن مسعود؛ فقال الشعبي:\nجلس مسروق وشتير بن شكل في مسجد الأعظم، فرأهما ناس، فتحولوا إليهما، فقال مسروق لشتير: إنما تحول إلينا هؤلاء؛ لنحدثهم، فإما أن تحدث","vol":"14","page":1125},{"text":"وأصدقك، وإما أن أحدث وتصدقني. فقال مسروق: حدِّث أصحابك. فقال شتير: ثنا عبد الله بن مسعود: أن أعظم آية في كتاب الله: ﴿الله لا إله إلا هو الحي القيوم﴾ إلى آخر الآية. فقال مسروق: صدقت. ثم ذكر تمام الحديث، يصدق مسروق شتيرًا في كل ذلك.\nأخرجه الطبراني في \" المعجم الكبير \" (٩/١٤٢ - ١٤٣) . وإسناده صحيح.\nلكن قد صح في غير ما حديث مرفوع أن آية الكرسي أعظم آية في القرآن، عند مسلم وغيره؛ فانظر \" صحيح الترغيب \" (١٣/ ٦/ ٥ و٧/ ٣) .\n<span data-type=\"title\" id=toc-7043>٧٠٢٦ </span>- (أعْظمُ الناسِ درجةً الذَّاكرونَ اللهَ) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (١/ ٤١٩/ ٥٨٩) من طريق يحيى بن إسحاق: ثنا ابن لهيعة عن دراج أبي السمح عن أبي الهيثم عن أبي سعيد الخدري ﵁، قال:\nقيل: يا رسول الله! أي الناس أعظم درجة؟ قال:\n\"الذاكرون الله \".\nقلت: وهذا إسناد ضعيف؛ لأن (دراجًا أبا السمح): منكر الحديث عن أبي الهيثم.\nوابن لهيعة: معروف بالضعف أيضًا؛ إلا في رواية العبادلة ونحوهم عنه،","vol":"14","page":1126},{"text":"ومنهم (قتيبة بن سعيد)؛ فقال الترمذي (٣٣٧٣): حدثنا قتيبة: أخبرنا ابن لهيعة به؛ ولفظه:\nأن رسول الله ﷺ سئل: أي العباد أفضل درجة عند الله يوم القيامة؟ قال:\n\"الذاكرون الله كثيرًا، والذاكرات \".\nقال: قلت: يا رسول الله! ومن الغازي في صبيل الله؟ قال:\n\" لو ضرب بسيفه في الكفار والمشركين حتى ينكسر ويختضب دمًا؛ لكان الذاكرون الله كثيرًا أفضل منه درجة\".\nوقال الترمذي مضعفًا - ووافقه المنذري في \" الترغيب \" (٢/ ٢٢٨/ ١١) -:\n\" هذا حديث غريب، إنما نعرفه من حديث (دراج) \".\nثم ذكر الترمذي حديث الترجمة برواية البيهقي.\nوإن من جهل المعلقين الثلاثة على طبعتهم البراقة من \" الترغيب \" (٢/٣٦٩) أنهم لم يزيدوا في الحاشية في تخريج الحديث على المنذري شيئًا، وإنما أعادوا عزوه للترمذي والبيهقي! ولم يبينوا سبب تضعيف الترمذي إياه!!\n<span data-type=\"title\" id=toc-7044>٧٠٢٧ </span>- (اعْمَلُوا، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ من القول) .\nشاذ.\nأخرجه الطبراني في \" المعجم الكبير \" (١٨/ ١٣٠/ ٢٧٠) من طريقين عن إسماعيل بن إبراهيم ابن علية: ثنا يزيد الرِّشك عن مطرف عن عمران بن حصين قال:\nقال رجل: يا رسول الله! أعُلِم أهل الجنة من أهل النار؟ قال:","vol":"14","page":1127},{"text":"\" نعم \". قال: ففيمَ العمل؟ قال: ... فذكره.\nقلت: وهذا إسناد صحيح على شرط الشيخين؛ ولكني في شك كبير من ثبوت قوله في آخره: \"من القول \"؛ وذلك؛ لأمرين اثنين:\nالأول: أنه رواه جمع من الثقات عن يزيد الرشك دونه.\nأخرجه البخاري (٦٥٩٦، ٧٥٥١)، ومسلم (٨/ ٤٨)، وابن حبان (١/٢٧٥/ ٣٣٤)، وأبو داود (٤٧١٩)، وأحمد (٤/٤٢٧)، والطبراني أيضًا (٨ ١/١٢٩ - ١٣٠/ ٢٦٦ - ٢٦٩، ٢٧٣، ٢٧٤) من ستة طرق أو أكثر؛ دون هذه الزيادة.\nوكذلك أخرجه ابن عبد البر في \" التمهيد \" (٦/ ٨ - ١٠) من بعضها، وقال:\n\" قال حمزة بن محمد: وهذا حديث صحيح، رواه جماعة عن يزيد الرشك منهم شعبة بن الحجاج، وعبد الوارث بن سعيد\". قال ابن عبد البر:\n\" وقد رواه حماد بن زيد أيضًا عن يزيد الرشك \".\nقلت: وهؤلاء من أولئك الثقات الذين أشرت إليهم آنفًا. ولروايتهم شواهد كثيرة ذكرها الحافظ في \" الفتح \"؛ منها: حديث علي بن أبي طالب ﵁ عند الشيخين وغيرهما، وهو مخرج في \" ظلال الجنة \" (١/ ٧٤ - ٧٥) .\nأما السبب الآخر: فهو أن المتفرد بهذه الزيادة - وهو: إسماعيل ابن علية - لم يكن متاكدًا من حفظه إياها؛ فإن الإمام أحمد قد رواه عنه (٤/ ٤٣١) مباشرة مثل رواية الجماعة؛ إلا أنه أتبعها بقوله: \"أو كما قال \"!","vol":"14","page":1128},{"text":"وكذلك رواه الآجري في \" الشريعة \" (ص ١٧٤) من طريق اسحاق بن راهويه قال: حدثنا إسماعيل بن إبراهيم به.\nفهذان امامان جبلان في الحفظ؛ روياه عن (ابن علية) دون الزيادة، لكن مقرونًا بقوله: \" أو كما قال\"، وفيه إشارة قوية إلى أن (ابن علية) كان في نفسه شيء من الشك في ضبطه للحديث، وإلا؛ لما ذكره، شأنه في ذلك شأن أولئك الثقات الذين رووه دون أيما شك. ولعله رواه مرة مثلهم؛ فقد أخرجه مسلم عقب رواية حماد المحفوظة - من طريق جمع من أولئك الثقات، ومنهم (ابن علية) وشعبة وغيرهما، وقال:\n\" كلهم عن يزيد الرشك في هذا الإسناد بمعنى حديث حماد \".\nفقوله: \" بمعنى حديث حماد \" ينفي أن يكون (ابن علية) خالفهم فزاد الزيادة؛ لأنها ليست بمعنى ما رووا. والله أعلم.\nوالخلاصة: أن الزيادة شاذة لا تصح عندي. والله ولي التوفيق وهو الهادي الى أقوم طريق.\n(تنبيه): لقد وهم الحافظ السيوطي في \" الجامع الصغير \" وهمين فاحشين:\nأحدهما: أنه ساق حديث الترجمة بلفظ:\n\" لما يهدى له من القول \"!\nوكذلك هو في \"الجامع الكبير \" (٣٦٠٨) .\nوالآخر: أنه عزاه باللفظ المحفوظ أيضًا للطبراني عن ابن عباس وعمران؛ فغفل عن كونه في \" الصحيحين \" عن عمران - كما تقدم -.","vol":"14","page":1129},{"text":"<span data-type=\"title\" id=toc-7045>٧٠٢٨ </span>- (أَعِينُوا أَوْلَادَكُمْ عَلَى الْبِرِّ، مَنْ شَاءَ اسْتَخْرَجَ الْعُقُوقَ لِوَلَدِهِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/ ٢٣٧/٤٠٧٦) من طريق أحمد بن محمد بن أبي بَزَّة قال: حدثني أبو أحمد محمد بن يحيى بن يسار مولى عبد الله بن مسعود قال: نا حسين بن بدقة بن يسار الأنصاري عن\nالمقبري عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ قال الذهبي في \" المغني \":\n\"محمد بن يحيى بن يسار عن حسين بن صدقة: لا يعرف ولا شيخه، روى عنه البزي \".\nونحوه في \"الميزان \" و\" اللسان \".\nو(البَزي): هو أحمد بن محمد بن عبد الله البزي، قال في \" المغني \":\n\"مقرئ مكة، ثقة في القراءة، وأما في الحديث، فقال أبو جعفر العقيلي:\nمنكر الحديث، يوصل الأحاديث. ثم ساق له حديثًا متنه: \" الديك الأبيض الأفرق حبيبي، وحبيب حبيبي \". وقال أبو حاتم: ضعيف الحديث، سمعت منه، ولا أحدث عنه. وقال ابن أبي حاتم: روى حديثًا منكرًا \".\nومما أنكر عليه ما يفعله بعض القراء عند ختم القرآن إذا بلغوا: ﴿والضحى﴾ من التكبير عند خاتمة كل سورة. قال الذهبي في \"الميزان \":\n\" هذا حديث غريب، وهو مما أنكر على (البزي)، قال أبو حاتم: هذا حديث منكر\".\nقلت: ومع كل هذه العلل في حديث الترجمة فيتعجب من الحافظ الهيثمي","vol":"14","page":1130},{"text":"كيف خفيت عليه؛ فقال في \"المجمع \" (٨/ ١٤٦):\n\" رواه الطبراني في \" الأوسط \"، وفيه من لم أعرفهم \"!\n<span data-type=\"title\" id=toc-7046>٧٠٢٩ </span>- (اغْسِلُوا ثِيَابَكُمْ، وَخُذُوا مِنْ شُعُوْرِكُمْ، وَاسْتَاكُوا، وَتَزَيَّنُوا، فَإِنَّ بَنِي إِسْرَائِيْلَ لَمْ يَكُوْنُوا يَفعلُوْنَ ذَلِكَ فَزَنَتْ نِسَاؤُهُم) .\nضعيف جدًا.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٣٦/ ١٢٤) بسنده عن عبد الله بن ميمون القداح عن جعفر بن محمد عن أبيه عن جده عن علي ﵈ مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ عبد الله بن ميمون القداح؛ قال الحافظ:\n\"منكر الحديث، متروك \". وقال الذهبي فين \" تذكرة الحفاظ\" (٣/ ١١٥٨):\n\" هذا لا يصح، إسناده ظلمة \".","vol":"14","page":1131},{"text":"٧٠٣٠ - (اطْمَئِنَّ يَا عَمِّ! فَإِنَّكَ خَاتَمُ الْمُهَاجِرِينَ فِي الْهِجْرَةِ؛ كَمَا أَنِّي خَاتَمُ النَّبِيِّينَ فِي النُّبُوَّةِ) .\nضعيف.\nروي من حديث سهل بن سعد، ومن حديث ابن شهاب الزهري مرسلًا.\n١ - أما حديث سهل: فيرويه إسماعيل بن قيس عن أبي حازم، عنه قال:\nلما قدم رسول الله ﷺ من بدر ومعه عمه العباس!؛ قال له: يا رسول الله! لو أذنت لي فخرجت إلى مكة فهاجرت منها - أو قال: فأهاجر منها -، فقال رسول","vol":"14","page":1131},{"text":"الله ﷺ: ... فذكره.\nأخرجه عبد الله بن أحمد في \" زوائد فضائل الصحابة\" (٢/ ٩٤١/ ١٨١٢)، وابن حبان في\" الضعفاء والمجروحين \" (١/ ١٢٨)، والطبراني في \" المعجم الكبير \" (٦/١٩٠/ ٥٨٢٨)، وابن عدي في \"الكامل\" (١/٣٠١)، وابن عساكر (٢٦/ ٢٩٦) من طريق الهيثم بن كليب والحسن بن عرفة وغيرهما عن إسماعيل به.\nأورده ابن عدي في ترجمة إسماعيل هذا، وقال:\n\"قال البخاري: مديني منكر الحديث \". وقال ابن حبان:\n\"في حديثه من المناكير والمقلوبات التي يعرفها من ليس الحديث صناعته، مات وقد نيف على تسعين سنة \". وقال ابن أبي حاتم في\" العلل\":\n\" قال أبي: هذا حديث موضوع، واسماعيل: منكر الحديث \".\nوقال الذهبي في \"سير أعلام النبلاء، (٢/ ٨٤):\n\"إسناده واهٍ، رواه أبو يعلى والشاشي في \" مسنديهما\"، ويروى نحوه في مراسيل الزهري\".\nوقال الهيثمي في \"مجمع الزوائد\" (٩/ ٢٦٦):\n\" رواه أبو يعلى، والطبراني، وفيه أبو مصعب إسماعيل بن قيس، وهو متروك \".\n٢ - أما حديث الزهري: فيرويه العثماني - وهو عثمان بن محمد بن عثمان -:\nنا الليثي - وهو: أحمد بن محمد - عن إبراهيم بن حمزة الزبيري عن إبراهيم بن","vol":"14","page":1132},{"text":"سعد عن ابن شهاب قال: ... فذكره نحوه.\nأخرجه ابن عساكر (٢٦/ ٢٩٧) من طريق الرّوياني: نا العثماني.\nقلت: وهذا إسناد مظلم؛ عثمان بن محمد بن عثمان: أورده أبو نعيم في شيوخه في \" أخبار أصبهان \" (١/ ٣٥٨) وساق له حديثًا واحدًا، ولم يذكر فيه جرحًا ولا تعديلًا.\nوأما أحمد بن محمد الليثي: فلم أعرفه.\n<span data-type=\"title\" id=toc-7048>٧٠٣١ </span>- (أفضلُ الأعمالِ العلمُ باللهِ؛ إِنَّ الْعِلْمَ يَنْفَعُكَ مَعَهُ قَلِيلُ الْعَمَلِ وَكَثِيرُهُ، وَإِنَّ الْجَهْلَ لَا يَنْفَعُكَ مَعَهُ قَلِيلُ الْعَمَلِ وَلَا كَثِيرُهُ) .\nموضوع.\nعزاه السيوطي في \" الجامع الصغير \" و\" الجامع الكبير \" للحكيم عن أنس، وقد وقفت على إسناده في \" جامع بيان العلم \" لابن عبد البر (١/٤٥) عن مؤمّل بن عبد الرحمن الثقفي عن عباد بن عبد الصمد عن أنس بن مالك قال:\nجاء رسول الله ﵌ فقال: يا رسول الله! أي الأعمال أفضل؟ قال:\n\" العلم بالله ﷿ \". قال: يا رسول الله! أي الأعمال أفضل؟ قال:\n\" العلم بالله \". قال: يا رسول الله! أسالك عن العمل وتخبرني عن العلم!\nفقال رسول الله ﷺ:\n\" إن قليل العمل ينفع مع العلم، وإن كثير العمل لا ينفع مع الجهل\".","vol":"14","page":1133},{"text":"ومن هذا الوجه أورده السيوطي في ذيل \" اللآلي المصنوعة في الأحاديث الموضوعة\" (ص ٤١) وقال عقبه:\n\"قال ابن حبان: حدثنا قتيبة: حدثنا غالب بن وزير الغزي: حدثنا مؤمل ابن عبد الرحمن الثقفي: حدثنا عبّاد بن عبد الصمد عن أنس بنسخة أكثرها موضوع.\nوقال البخاري: عباد بن عبد الصمد منكر الحديث. وقال في \" المغني \":\nمؤمل بن عبد الرحمن ضعفه أبو حاتم \".\nقلت: ونصّ كلام أبي حاتم في \"الجرح والتعديل \" (٤/ ١/ ٣٧٥):\n\" لين الحديث، ضعيف الحديث \".\nقلت: فيتعجّب من الحافظ السيوطي وتناقضه أنه في استدراكه لهذا الحديث على ابن الجوزي وإيراده إياه في الأحاديث الموضوعة؛ فإنه مع ذلك أورده في \" الجامع الصغير\" - كما رأيت -!\nوأعجب منه صنيع المناوي؛ فإنه نقل في \"فيض القدير \" عن الحافظ العراقي اقتصاره على قوله: \"سنده ضعيف\". بل زاد في الإغراب فقال:\n\" فكان على المصنف استيعاب مخرجيه، إيماءً إلى تقويته؛ فمنهم ابن عبد البر وغيره\".\nففاته أن في سنده ذاك المتهم بالوضع، كما فاته حكم السيوطي نفسه على الحديث بالوضع.","vol":"14","page":1134},{"text":"<span data-type=\"title\" id=toc-7049>٧٠٣٢ </span>- (أفضلُ الأعمال حُسْنُ الْخُلُقِ، وَأَنْ لَا تَغْضَبَ إن استطعت) .\nضعيف.\nأخرجه الخرائطي في \"مساوئ الأخلاق \" بسند صحيح عن الجريري عن أبي العلاء بن الشخير قال:\nجاء رجل إلى النبي ﷺ من تلقاء وجهه فقال: أي الأعمال أفضل؟ فقال:\n\" حسن الخلق \". وأتاه من بعده فقال: أي الأعمال أفضل؟ فرفع رأسه إليه فقال:\n\" أما تفقه؟ هو أن لا تغضب إن استطعت \".\nقلت: وعلّته الإرسال؛ فإن ابن الشخير - واسمه: يزيد بن عبد الله البصري -:\nتابعي ثقة؛ ولذلك فما أحسن السيوطي في \"الزيادة على الجامع الصغير \" بإطلاقه العزو إلى ابن الشخير؛ فأوهم أنه مسند!","vol":"14","page":1135},{"text":"٧٠٣٣ - (أفضلُ الصدقة أن تشبع كبدًا جائعًا) .\nضعيف جدًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/٢١٧/ ٣٣٦٧) من طريق زربي مؤذن هشام بن حسان قال: سمعت أنس بن مالك يقول: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ زربي - كنيته أبو عبد الله -؛ يروي عن أنس. قال الحافظ! الذهبي [في] \" المغني \":\n\"قال البخاري: في حديثه نظر. وقال الترمذي: له مناكير \". وفي \" التقريب \":\n\"ضعيف\".","vol":"14","page":1135},{"text":"لأن من عجائب المناوي أنه سقط من نظره (زربي) الذي هو علة الحديث، وأخذ يعلّه بهشام بن حسان - وهو ثقة من رجال الشيخين -، وقد رد عليه الشيخ الغماري في \" المداوي\" (٢/ ٨٥)؛ ولكنه خفيت عليه أيضًا علة الحديث، فقال:\n\" الحديث إذالم يكن فيه ضعيف؛ فهوصحيح لا حسن فقط \".\n<span data-type=\"title\" id=toc-7051>٧٠٣٤ </span>- (أفضلُ العملِ النيةُ الضادقةُ) .\nضعيف.\nعزاه السيوطي للحكيم الترمذي عن ابن عباس، وبيض له المناوي في \" الشرح الكبير \"، وضعف إسناده في \" التيسير\". وأكد ذلك الشيخ الغماري في \" المداوي \"، وساق إسناده فقال (٢/ ٩٩):\n\" قال الحكيم (الترمذي): في الأصل الثالث والثلاثين ومئتين: حدثنا عمر ابن أبي عمر عن نعيم بن حماد عن عبد الوهاب بن همام الحميري قال: سمعت أبي يقول: سمعت وهبًا يحدث عن ابن عباس:\nأن رجلًا قال: يا رسول الله! ما أفضل العمل؟ قال:\n(النية الصادقة) \".\nوقال الشيخ الغماري:\n\" قلت: رجال إسناده كلهم موثقون؛ إلا شيخ الحكيم (عمر بن أبي عمر) \".\nقلت: هكذا وقع الإسناد فيه محرفًا في موضعين منه:","vol":"14","page":1136},{"text":"أحدهما: (عمر بن أبي عمر) .. والصواب: (ابن فيروز) .\nوالآخر: (عبد الوهاب) .. والصواب: (عبد الرزاق) .\nوتوثيقه المذكور فيه نظر من وجهين:\nالأول: توثيقه (نعيم بن حماد)، وفيه كلام كثير، حتى نسب للوضع، وقد لخص الخلاف فيه الحافظ في \" التقريب \" أحسن تلخيص؛ فقال:\n\"صدوق يخطىء كثيرًا، فقيه عالم بالفرائض\".\nوالآخر: همام بن نافع والد عبد الرزاق صاحب \" المصنف \": قال العقيلي:\n\" حديثه غير محفوظ؛ كما في \" (المغني) \". وقال الحافظ:\n\"مقبول \".\nوأما عمر بن فيروز - فهو: عمر بن موسى بن فيروز، أبو حفص المخرمي، ويعرف بالتّوزي -: ترجمه \" الخطيب \" (١١/ ٢١٤) في روايته عن جمع منهم (نعيم بن حماد)، وبرواية جمع عنه من الحفاظ، ولم يذكر فيه جرحًا ولا\nتعديلًا.\n<span data-type=\"title\" id=toc-7052>٧٠٣٥ </span>- (أفضل القرآن سورة البقرة) .\nمنكر.\nأخرجه ابن الضريس في \" فضائل القرآن \" (٨٥/ ١٧١)، والحارث في \" مسنده \" (٢/ ٧٣٨/ ٧٣٢)، وابن نصر في \" قيام الليل \" (ص ٦٧) عن الحسن، ورجاله ثقات.","vol":"14","page":1137},{"text":"وقال الحافظ في \" المطالب العالية \" (٣/ ٣١٣/ ٣٥٦٤):\n\" إسناده إلى الحسن صحيح \".\nوتبعه السيوطي في \" الدر المنثور \" (١/ ٢٠) .\nقلت: لكن مراسيل الحسن - وهو: البصري؛ مراسيله - كالريح، لا سيما وهو مخالف لقوله ﵊:\n\" أفضل القرآن: ﴿الحمد لله رب العالمين﴾ \".\nوهو مخرج في \"الصحيحة \" برقم (١٢٩٩) .\nثم ساقه السيوطي في\" الجامع\" من رواية البغوي في \" معجمه\" عن ربيعة الجرشي.\nوسكت عنه! على غالب عادته، وتبع في ذلك الحافطَ في \"الإصابة \". لكن هذا ذُكِرَ عن غير واحد من الأئمة النقاد - منهم أبو حاتم الرازي؛ أنهم جزموا - بأنه لا صحبة له.\n<span data-type=\"title\" id=toc-7053>٧٠٣٦ </span>- (أفضلُ الليلِ جَوفُ اللّيلِ الأوسطِ) .\nمنكر.\nأورده السيوطي في \" الزيادة\" و\" الجامع الكبير \" من رواية (ش) عن الحسن مرسلًا.\nقلت: وهو في\" مصنف ابن أبي شيبة \" (٢/ ٢٧٢) قال: حدثنا هُشيم:\nقال: أنا منصور عن الحسن:","vol":"14","page":1138},{"text":"أن النبي ﷺ سُئل: أي الليل أفضل؟ فقال:\n\" جوف الليل الأوسط \".\nثم قال: حدثنا هشيم عن أبي حرة عن الحسن:\nأن رجلًا سأل أبا ذر: أي الليل أسمع؟ قال:\n\"جوف الليل الأوسط \". قال: ومن يطيق ذلك؟ قال:\n\" من خاف؛ أدلج \".\nقلت: ولا يصح؛ \" عرفت من حال مراسيل الحسن البصري في الحديث الذي قبله.\nثم هو مخالف لبعض الأحاديث الصحيحة؛ مثل قوله ﵊:\n\" أحب الصلاة إلى الله صلاة داود، كان ينام نصف الليل، ويقوم ثلثه، وينام سدسه \".\nأخرجه الشيخان وغيرهما من حديث عبد الله بن عمرو ﵄، وهو مخرج في \"إرواء الغليل \" (٤٥١) .\nومنها: قوله ﵌:\n\" أقرب ما يكون الرب من العبد في جوف الليل الآخر، فإن استطعت أن تكون ممن يذكر الله في تلك الساعة؛ فكن \".\nرواه الترمذي وغيره بسند صحيح، وهو مخرج في \" صحيح أبي داود\" (١١٩٨) .","vol":"14","page":1139},{"text":"وقوله في رواية الحسن الموقوفة: \"من خاف؛ أدلج! قد جاء مرفوعًا عن غير واحد من الصحابة، وهو مخرج في \" الصحيحة \" (٢٣٣٥) .\n<span data-type=\"title\" id=toc-7054>٧٠٣٧ </span>- (أفضل المؤمنين إيمانًا الذي إذا سُئل؛ أعطى، وإذا لم يُعط؛ اسْتغْنى) .\nمنكر.\nأخرجه الخطيب في \" التاريخ \" (١/ ٣١٠) في ترجمة (محمد بن أحمد بن عبد الله بن محمد بن سليمان بن سالم الحراني) مولى بني أمية - يكنى: (أبا جعفر) - قال: نبأنا عمي سليمان بن عبد الله قال: حدثني جدي\nعن أبيه عن عبد الكريم عن عمرو بن شعيب عن أبيه عن جده عبد الله بن عمرو:\nأن رسول الله ﷺ قال لمن عنده:\n\" أي المؤمنين أفضل؟ \". قال بعضهم: المؤمن الغني الذي يُعطي فيتصدق. فقال رسول الله ﷺ:\n\" ليس كذلك، ولكن أفضل المؤمنين إيمانًا ... \".\nقلت: هذا إسناد ضعيف؛ أبو جعفر الحراني: لم يذكر له الخطيب في ترجمته جرحًا ولا تعديلًا، ولا ذكر راويًا عنه سوى (علي بن عمر السكري)؛ فهو في عداد المجهولين.\nوسائر رجاله موثقون؛ غير الراوي عن (عبد الكريم) - وهو: ابن مالك الجزري - واسمه: سليمان بن أبي داود سالم الحراني، وهو متفق على ضعفه؛ بل قال البخاري والأزدي:","vol":"14","page":1140},{"text":"\"منكر الحديث\".\n(تنبيه): من أوهام المناوي الفاحشة في تصحيح الحديث وتخريجه قوله في \"التيسير\":\n\"رواه ابن ماجه بنحوه، وإسناده ضعيف؛ لكن له شواهد\".\nولذلك أخذ على السيوطي أنه لم يعزه لابن ماجه، فقال في \" فيض القدير\":\n\" وكلام المصنف يؤذن بأن هذا لم يتعرض أحد من الستة لتخريجه، وإلا؛ لما أبعد النجعة عازيًا للخطيب - وهو ذهول -؛ فقد خرجه ابن ماجه في \" الزهد\" في حديث ابن عمر هذا بلفظ: \" أفضل المؤمنين: المقل الذي إذا سثل أعطى، وإذا لم يعطَ؛ استغنى \".\nقلت: وهذا مما لا أصل له ألبتة عند ابن ماجه، وما رأيت أحدًا عزاه إليه، وبخاصة الحافظ المزي في \"التحفة \"، وتبعه الشيخ النابلسي في \" الذخائر\"، وقد\nأنكره عليه الشيخ الغماري في \" المداوي \" (٢/ ١٠٤)؛ ولكنه صرح بأنه لم يرَ الحديث في \" تاريخ الخطيب \"؛ فخذها فائدة عزيزة من فوائد هذه \"السلسلة \" الكثيرة. والحمد لله على توفيقه، وأسأله المزيد من فضله.\n<span data-type=\"title\" id=toc-7055>٧٠٣٨ </span>- (أُفٍّ لِلْحَمَّامِ! حِجَابٌ لَا يَسْتُرُ، وَمَاءٌ لَا يُطَهِّرُ ... لَا يَحِلُّ لِرَجُلٍ أَنْ يَدْخُلَهُ إِلَّا بِمِنْدِيلٍ، مُرُوا الْمُسْلِمِينَ لَا يَفْتِنُونَ نِسَاءَهُمْ، الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ، عَلِّمُوهُنَّ وَمُرُوهُنَّ بِالتَّسْبِيحِ) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (٦/١٥٨/ ٧٧٧٣) من طريق ابن وهب: أخبرني ابن لهيعة: حدثني عبيد الله بن جعفر: أنه بلغه عن","vol":"14","page":1141},{"text":"عاثشة عن رسول الله ﵌ أنه قال: ... فذكره. وقال:\n\"هذا منقطع \".\nقلت: وهذه علة ظاهرة، ورجال إسناده ثقات. والله أعلم.\n<span data-type=\"title\" id=toc-7056>٧٠٣٩ </span>- (أَكْثِرِ الصَّلَاةَ فِي بَيْتِكَ؛ يَكْثُرْ خَيْرُ بَيْتِكَ، وَسِلِّمْ عَلَى مَنْ لَقِيتَ مِنْ أُمَّتِي؛ تَكْثُرْ حَسَنَاتُكَ) .\nموضوع.\nأخرجه الييهقي في \" شعب الإيمان \" (٦/٤٢٧/٨٧٦٠) من طريق أبي العباس محمد بن يعقوب قال: نا أبو قلابة قال: نا أبي قال: نا علي ابن جَند الطائفي عن عمرو بن دينار عن أنس بن مالك مرفوعًا.\nوأخرجه أبو نعيم في \" أخبار أصبهان \" (١/ ١٣٤) من طريق أخرى عن أبي قلابة به؛ وزاد في آخره: \" الحديث \"؛ مشيرًا إلى أن للحديث تتمة، وكذا رواه الحقيلي (٣/ ٢٢٤) من طريق مسدد قال: حدثنا علي بن الجَنَد ...\nقلت: وهذا إسناد موضوع؛ المتهم به علي بن الجَنَد هذا: قال ابن أبي حاتم في \" الجرح والتعديل \" (٣/ ١٧٨):\n\" شيخ كتبت عنه بمكة، روى عن عمرو بن دينار عن أنس قال: قال النبي ﷺ: \" إذا دخلت بيتك؛ فسلم \". سمعت أبي يقول: هو شيخ مجهول، وحديث موضوع. وقال أبو زرعة: وحديثه منكر \".\nوقال الذهبي في \" المغني \":\n\" قال البخاري: منكر الحديث. وقال أبو حاتم: خبره كذب \".","vol":"14","page":1142},{"text":"وعمرو بن دينار هو: قهرمان آل الزبير البصري.. وليس ابن دينار المكي؛ هذا ثقة وذاك ضعيف، ولم يدرك أنس بن مالك ﵁.\n(ننبيه): وقع في \" الجامع الصغير\": (ابن عباس) .. وهو خطأ، والصواب:\n(أنس) - كما رأيت -، وقد نبه على ذلك المناوي في \"فيض القدير\"، لكنه وهم وهمًا فاحشًا فقال:\n\"فيه محمد بن يعقوب الذي أورده الذهبي في\" الضعفاء \" وقال: له مناكير\".\nقلت: فغفل عن كون هذا الذي ضعنمه الذهبي هو من طبقة أتباع التابعين؛ كما ذكر الذهبي نفسه أنه روى عن سعيد المقبري وغيره، والغفلة الأشد أنه شَرَدَ ذهنه عن أن راوي هذا الحديث متأخر جدًا عن المقبري، ثم عن كنيته - المصرح بها في إسناد البيهقي - (أبي العباس) من شيوخ الحاكم، كما غفل عن المتابعات المذكورة؛ فسبحان الهادي.\nثم المقدار الذي ذكر بلفظ: \"إذا دخلت بيتك ... \" إلخ، له تسع طرق أخرى، خرجها كلها الحافظ ابن حجرفي جواب سؤال عنه محفوظ في المكتبة الظاهرية، ذهب فيه إلى أن مجموعها يدل على أن للحديث أصلًا. وجمعت أنا له\nخمس طرق أودعتها فيما تقدم من هذا الكتاب برقم (٣٧٧٢) .\n<span data-type=\"title\" id=toc-7057>٧٠٤٠ </span>- (أكثرْ ذكرَ الموتِ؛ فإنَّ ذِكْرَه يسلِّيك مما سواه) .\nضعيف.\nهكذا ذكره السيوطي في \" الجامع الصغير \" برواية ابن أبي الدنيا في \" ذكر الموت \" عن سفيان عن شريح مرسلًا.","vol":"14","page":1143},{"text":"قلت: وقد رأيته عند ابن أبي الدنيا في \" كتاب الشكر\" (٧٣/ ١٦٨)، ومن طريقه أبو نُيم في \" حلية الأولياء\" (٧/ ٣٠٥) من طريق سفيان: حدثني رجل من أسناننا: أن النبي ﵌ أوصى رجلًا بثلاث،\nقال: ... فذكره، وزاد:\n\" وعليك بالدعاء؛ فإنك لا تدري متى يستجاب لك، وعليك بالشكر؛ فإن الشكر زيادة \".\nقلت: وهذا إسناد ضعيف؛ لانقطاعه وجهالة الرجل الذي لم يسم، ولم يدرك النبي ﵌.\nومثله ما أخرجه أبو القاسم الأصبهاني في \"الترغيب والترهيب\" (٢/ ٦٥٢/١٥٦٩) من طريق ابراهيم بن الأشعث قال: قال فضيل بن عياض: بلغني أن النبي ﵌ أوصى رجلًا فقال له: ... فذكره.\nومثله ما في \" المطالب العالية \" (٣/١٤٥/٣٠٩٨) من رواية ابن أبي عمر عن أبي زكريا الكوفي عن رجل حدثه: ... فذكره في تمام حديث، وزاد:\nثم قرأ سفيان: ﴿لئن شكرتم لأزيدنكم﴾ .\nوسكت الحافظ عنه لجهالة الرجل وانقطاعه.\nقلت: وسفيان هو: الثوري، وأبو زكريا الكوفي هو: يحيى بن أبي بُكير الكرماني البغدادي، كوفي الأصل، وهما ثقتان.","vol":"14","page":1144},{"text":"<span data-type=\"title\" id=toc-7058>٧٠٤١ </span>- (أَكْثَرُ مَا أَتَخَوَّفُ عَلَى أُمَّتِي مِنْ بَعْدِي: رَجُلٌ يَتَأَوَّلُ الْقُرْآنَ؛ يَضَعُهُ عَلَى غَيْرِ مَوَاضِعِهِ، وَرَجُلٌ يَرَى أَنَّهُ أَحَقُّ بِهَذَا الْأَمْرِ مِنْ غَيْرِهِ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٢/ ٢٤٢/ ١٨٦٥) من طريق إسماعيل بن قيس الأنصاري عن عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر بن الخطاب ﵁ مرفوعًا.\nقلت: وهذا إسناد واهٍ بمرة؛ إسماعيل بن قيس وعبد الرحمن بن زيد: كلاهما متروك؛ فأحدهما هو المتهم به.\nوقال الهيثمي في\" المجمع\" (١/ ١٨٧):\n\"رواه الطبراني في\" الأوسط \"، وفيه إسماعيل بن قيس الأنصاري، وهو متروك الحديث \".","vol":"14","page":1145},{"text":"٧٠٤٢ - (أكْثرُوا ذِكْرَ اللَّهِ حَتَّى يَقُولُوا: مَجْنُونٌ) .\nمنكر.\nأخرجه أبو يعلى في \" مسنده \" (١٣٧٦)، ومن طريقه ابن السني (٣/ ٤)، وابن حبان (٢/ ٩٣/٨١٤)، وابن عدي في \" الكامل \" (٣/١١٣)، والبيهقي في\" شعب الإيمان \"؛ كلهم من طريق عمرو بن الحارث: أن\nدراجًا أبا السمح حدثه عن أبي الهيثم عن أبي سعيد الخدرى مرفوعًا.\nقلت: ذكره ابن عدي في جملة أحاديث لدراج هذا، وقال:\n\" وعامتها مما لا يتابع عليه، وهذا الحديث مما ينكر عليه \". وقال في حديث آخر له:","vol":"14","page":1145},{"text":"\"حديث باطل \".\nوكذلك أورد الحافظ الذهبي حديث الترجمة فيما أنكر على دراج، وقد سبقت ترجمته تحت هذا الحديث (٥١٧)، ومن ذلك قول الإمام أحمد:\n\" أحاديثه مناكير \".\nوبه أعله الهيثمي في \" مجمع الزوائد\" (١٠/ ٧٦) .\n(تنبيه): كان من الدواعي على إعادة تخريج هذا الحديث - من مصادر أخرى غير متقدمة -: أنتي رأيت الشيخ أحمد الغماري في كتابه \" المداوي\" يميل إلى تحسين أحاديث دراج عن أبي الهيثم في ثلاثة مواضع منه (١/ ٢٧٨) قال\nفيه:\n\" فدراج أبو السمح يعلم أمره صغار المبتدئين في طلب الحديث، وله نسخة معروفة، وكثير من الحفاظ يحسنها \"، وفي (١/ ٣٧٣ - ٣٧٤) قال في الحديث:\n\" إذا رأيتم الرجل يعتاد المساجد ... \"، ردًا على المناوي تناقضه فيه:\n\" بل هو حسن إن شاء الله، لأن نسخة دراج أبي السمح عن أبي الهيثم عن أبي سعيد غايتها الحسن - كما ذكرت سابقًا - \".\nوهذا تجاهل منه لقاعدة: (الجرح مقدم على التعديل مع بيان المسبب) وهو أن أحاديثه مناكير - كما تقدم عن الإمام أحمد وغيره -؛ لكن الرجل يتبع هواه، وينتصر للصوفية والطرقية الرَقَصَة، ويرد أقوال الحفاظ إذا ما جرحوا أحدًا من الرواة الصوفية مثل: (أبي عبد الرحمن السُلمي)، ومن الدليل على ذلك أنه لما خرج هذا الحديث؛ نقل تصحيح الحاكم لإسناده مقرًا له عليه، وأتبعه بقوله:","vol":"14","page":1146},{"text":"\" وهذا الحديث عظيم الشأن، جليل المقدار، يشتمل على فوائد كثيرة، أوصلها العارف أبو عبد الله محمد بن علي الزواوي البجايي إلى مئة وست وستين فائدة، في مجلد لطيف، سماه \" عنوان أهل السير المصون وكشف عورات أهل\nالمجون، بما فتح الله به من فوائد حديث: (اذكروا الله حتى يقولوا: مجنون)، وقد قرأته وانتفعت به والحمد لله!.\nقلت: من هذا الزواوي البجايي؟ لا شك أنه من غلاة الصوفية الجاهلين بالسنة المحمدية أو المتجاهلين لها؛ يدلك على ذلك هذا العنوان الذي أقل ما يقال فيه أنه تنطع بارد؛ فإن مثل هذه الفوائد المزعومة التي تجاوزت المئة لم يذكر أحد - فيما أعلم - هذا العدد ولا قريبًا منه في حديث صحيح، وانما هو من سخافات الطرقيين الذين وضعوا حديث: \" أذيبوا طعامكم بذكر الله ... \". وقد سبق تخريجه برقم (١١٥) .\nولله درُّ من قال فيهم:\nأيا جيل ابتداعٍ شرُّ جيل *** لقد جئتم بأمر مستحيل\nأفي القرآن قال لكم إلهي: *** كلوا مثل البهائم وارقصوا لي!\n<span data-type=\"title\" id=toc-7060>٧٠٤٣ </span>- (اكْشِفُوا عَنِ الْمَنَاكِبِ، وَاسْعَوْا فِي الطَّوَافِ. لِيَرَى الْمُشْرِكونَ جَلْدَهُمْ وَقُوَّتَهُمْ) .\nضعيف بهذا اللفظ.\nأخرجه الطبراني والبيهقي في \"دلائل النبوة \" (٤/٣١٤) - والسياق له - من طريق موسى بن عقبة عن ابن شهاب قال:\nثم خرج رسول الله ﷺ من العام القابل من عام الحديبية معتمرًا في ذي","vol":"14","page":1147},{"text":"القعدة سنة سبع، وهو الشهر الذي صده فيه المشركون عن المسجد الحرام، حتى إذا بلغ (يأجج) (١)؛ وضع الأداة كلها: الحجف والمجان والرماح والنبل، ودخلوا بسلاح الراكب: السيوف ... فلما قدم رسول الله ﷺ؛ أمر أصحابه فقال: ... فذكره. قال:\nوكان يكابدهم بكل ما استطاع؛ فانكفأ أهل مكة.. الرجال والنساء والصبيان ينظرون إلى رسول الله ﷺ وأصحابه وهم يطوفون بالبيت، وعبد الله بن رواحة يرتجز بين يدي رسول الله ﷺ - متوشحًا بالسيف - يقول:\nخَلُّوا بَنِي الْكُفَّارِ عَنْ سَبِيلِهِ *** أَنَا الشَّهِيدُ أَنَّهُ رَسُولُهُ\nقَدْ أنْزَلَ الرَّحْمَنُ فِي تَنْزِيلِهِ *** فِي صُحُفٍ تُتْلَى: رَسُوله\nفَالْيَوْمَ نَضْرِبُكُمْ عَلَى تَأْوِيلِهِ *** كَمَا ضَرَبْنَاكُمْ عَلَى تَنْزِيلِهِ\nضَرْبًا يُزِيلُ الْهَامَ عَنْ مَقِيلِهِ *** وَيُذْهِلُ الْخَلِيلَ عَنْ خَلِيلِهِ\nقال: وَتَغَيَّبَ رِجَالٌ مِنْ أَشْرَافِ الْمُشْرِكِينَ أَنْ يَنْظُرُوا إِلَى رَسُولِ اللَّهِ ﷺ غَيْظًا وَحَنَقًا وَنَفَاسَةً وَحَسَدًا، خَرَجُوا إِلَى الخندمة، فَقام رَسُولُ اللَّهِ ﷺ بمكة وَأَقَامَ ثلاث ليال، وكان ذلك آخر القضية يوم الحديبية.\nوقال الهيثمي في، مجمع الزوائد، (٦/ ١٤٧):\n\" رواه الطبراني، ورجاله رجال الصحيح \".\nقلت: فعلّة الحديث الإرسال، وقد صح موصولًا عن أنس مختصرًا بإنشاد ابن\n_________\n(١) يأجج: بالهمزة، وجيمين؛ علم مرتجل لاسم مكان من مكة على ثمانية أميال.","vol":"14","page":1148},{"text":"رواحة بين يدي النبي ﵌، وهو مخرج في \" مختصر الشمائل\" (١٣١/ ٢١٠) .\nثم إن الثابت في الطواف أنه سبعة أشواط من الحَجَر إلى الحجر شوط، يضطبع فيها كلها ويرمل في الثلاثة الأُوَل منها، من الحجر إلى الحجر، ويمشي في سائرها؛ كما هو مبين في رسالتي \" مناسك الحج والعمرة \" (٢١/ ٣٤) .\n<span data-type=\"title\" id=toc-7061>٧٠٤٤ </span>- (أكل السفرجل يُذهبُ بطَخاءِ القلبِ) .\nموضوع.\nبيَّض له في \"الفيض\"، وضعفه في \" التيسير\"، وكأنه لم يقف على إسناده. وقد قال الشيخ الغماري في \" المداوي \":\n\"هذا حديث موضوع؛ انفرد بروايته وضاع، بل وضاعان؛ فكان الواجب على المصنف (يعني: السيوطي) عدم ذكره، ولكن الشره وحب الإغراب أوقعه في مخالفة شرطه ورواية الموضوع المحقق. قال القالي: حدثنا محمد بن القاسم: ثنا محمد بن يونس الكدير: حدثنا إبراهيم بن زكريا البزاز: حدثنا عمرو بن أزهر الواسطي عن أبان عن أنس به.\nفعمرو بن أزهر: من مشاهير الوضاعين، وكذلك الكديمي، وأبان: متروك، وإبراهيم بن زكريا: فيه مقال؛ فالسند ظلمات متراكمة\".\nقلت: ولقد صدق غفر الله له، ولكن له طرق أخرى بنحوه من رواية طلحة ابن عبيد الله، وعبد الله بن عباس، وعبد الله بن الزبير ﵃.\n١ - أما حديث طلحة: فله عنه طريقان:\nالأولى: عن عبد الرحمن بن حماد الطلحي عن طلحة بن يحيى عن أبيه","vol":"14","page":1149},{"text":"عنه قال:\nدخلت على رسول الله ﵌ وفي يده سفرجلة، فرمى بها إلي، وقال:\n\" دونكها أبا محمد! فإنها تجم الفؤاد \".\nأخرجه يعقوب بن سفيان في \"المعرفة \" (٣/ ١٦٥)، وابن حبان في \"الضعفاء \" (٢/٦٠)، والحاكم في \" المستدرك \" (٣/٣٧٠ و٤/ ٤١١) .\nوقال الحاكم:\n\"صحيح الإسناد \". ورده الذهبي بقوله:\n\"قلت: ابن حماد: قال أبو حاتم: منكر الحديث \". وقال ابن حبان:\n\"يروي عن طلحة بن يحيى بنسخة موضوعة، فلست أدري أوضعها أو أُقلبت عليه؟ وأيما كان من ذلك فهو ساقط الاحتجاج به؛ لما أتى مما لا أصل له في الروايات على الأحوال كلها \".\nوذكر ابن أبي حاتم في \" العلل \" (٢/ ٢١) عن أبي زرعة أنه قال:\n\" هذا حديث منكر \".\nوالطريق الأخرى: عن سليمان بن أيوب: حدثنا أبي عن جدي عن موسى إبن طلحة عن أبيه قال:\nأتيت النبي ﵌ وهو في جماعة من أصحابه، وفي يده سفرجلة يقلبها، فلما جلست إليه؛ دحا بها نحوي، ثم قال: \" دونكها أبا محمد!","vol":"14","page":1150},{"text":"فإنها تشد القلب، وتطيب النفس، وتذهب بطخاوة الصدر \".\nأخرجه الطبراني في \" المعجم الكبير \" (١/ ٧٧/ ٢١٩)، وابن الجوزي قي \" العلل المتناهية \" (٢/ ١٦٥/ ١٠٨٥) .\nقلت: وهذا إسناد ضعيف؛ فيه من لا يعرف، منهم: أيوب والد سليمان - وهو: ابن سليمان -، ذكره ابن أبي حاتم برواية ابنه سليمان بن أيوب فقط؛ فهو مجهول.\n٢ - وأما حديث ابن عباس: فيرويه الحسن بن علي الرقي: أخبرنا مخلد بن يزيد الحراني عن ابن جريج عن عطاء عن ابن عباس قال:\nدخلت على النبي ﷺ وبيده سفرجلة، فقال لي:\n\"دونكها يا ابن عباس! فإنها تزكي الفؤاد \".\nأخرجه ابن عدي في \" الكامل \" (٤/١٢٣)، وابن حبان (١/ ٢٣٩) في ترجمة الحسن بن علي الرقي، وقال:\n\"يروي عن مخلد بن يزيد الحراني وغيره من الثقات ما ليس من حديث الأثبات، على قلة الرواية؛ لا يجوز الاحتجاج به ولا الرواية عنه إلا على سبيل القدح فيه، وليس هذا من حديث ابن جريج ولا عطاء ولا ابن عباس، وانما روي\nهذا عن طلحة بن عبيد الله من حديث ولده \".\nثم ذكر حديث طلحة، وأقره ابن الجوزي على ما قال.\n٣ - وأما حديث عبد الله بن الزبير: فذكره ابن الجوزي (١٠٨٦) فقال:","vol":"14","page":1151},{"text":"\"روى أبو يوسف يعقوب بن القاسم قال: نا عبد الله بن كثير قال: نا عبد الملك بن يحيى بن عبّاد عنه:\nأن النبي ﷺ كانت في يده سفرجلة، فجاء طلحة فقال:\n\"دونكها يا أبا محمد! فإنها تجم الفؤاد \".\nسكت عنه ابن الجوزي، وعبد الملك بن يحيى بن عباد: ذكره ابن أبي حاتم (٢/ ٢/ ٣٧٥) برواية الوليد بن مسلم فقط. والراوي عنه عبد الله بن كثير كنيته أبو سعيد؛ كما في \" اللسان \" (٣/ ٤١٢) نقلًا عن \"علل الخلال \"، ولم أجد له ترجمة.\nوأبو يوسف يعقوب بن القاسم - هو: الطلحي -: وثقه ابن معين - كما في ترجمته من \" تاريخ بغداد \" -، ويظهر من رواية الخلال لحديثه هذا في \" العلل \" أنه أنكره فقال:\n\" وإنما حدث به العيشي عن عبد الرحمن بن حمّاد \". وقال:\n\" فعجب أحمد من قوله له \".\n(فائدة): الطخاء؛ قال ابن الأثير: \" ثقلٌ وغشيٌ، وأصل الطخاء والطَّخي:\nالظلمة والغيم \". ثم ذكر الحديث بلفظ:\n\" إذا وجد أحدكم طخاءً على قلبه؛ فليأكل السفرجل \". ولم أجده؛ فالله أعلم به.\nثم رأيت أبا نعيم قد أخرج في \" كتاب الطب \" حديث طلحة من الطريقين","vol":"14","page":1152},{"text":"(١٣٣/ ٢ - ١٣٤/١ و١٦١/٢)، كما أخرج حديث أبان عن أنس من طريق عيسى بن شعيب عنه نحوه (١٣٤/ ١) .\nوزاد على ما تقدم أنه أخرجه بنحوه من حديث جابر (١٣٤/ ١) من طريق عون بن عمارة عن سليمان ... (غير واضح في المصورة) عن جابر.\nوقال ابن أبي حاتم في \"الجرح \" (٣/ ١/ ٣٨٨) عن أبيه قال:\n\" أدركته ولم أكتب عنه، وكان منكر الحديث، ضعيف الحديث، سُئل أبو زرعة عن عون بن عمارة فقال: منكر الحديت \".\n<span data-type=\"title\" id=toc-7062>٧٠٤٥ </span>- (البَس الخشِنَ الضيِّقَ حتى لا يَجدَ العِزُّ والفخرُ فيكَ مساغًا) .\nمنكر.\nأخرجه ابن منده في \" المعرفة \" من طريق بقية قال: حدثنا حسان بن سليمان (!) عن عمرو بن مسلم عن أنيس بن الضحاك قال: قال رسول الله ﷺ لأبي ذر: ... فذكره. وقال ابن منده:\n\"غريب، وفيه إرسال \". كذا في \"الإصابة \" في ترجمة (أنيس بن الضحاك الأسلمي) وقال:\n\" ذكره أبو حاتم الرازي، وقال: لا يعرف \".\nقلت: ذكر ذلك في \" الجرح \" (١/ ١/ ٣٣٤) .\nوساق فيه إسناد الحديث من بقية، إلا أنه وقع فيه: \"حسان بن سليم المقرائي:\nوكان يشبه إبراهيم بن أدهم في العبادة\"، وقد ترجمه في مكانه (١/ ٢/ ٢٣٧)\nمن رواية بقية عنه، ولم يزد. وهذا معناه أنه لا يعرفه؛ فهو من شيوخ بقية المجهولين.","vol":"14","page":1153},{"text":"قلت: وقد روي من حديث أبي ذر نفسه.\nأخرجه الديلمي في \" مسنده \" (٣/ ٢٦٣ - ٢٦٤) من طريق أبي الشيخ بن حيان بسنده عن عمرو بن حصين: حدثنا ابن علاثة عن غالب بن عبيد الله الجزري عن مجاهد عن عبيد بن عمير عن أبي ذر: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ (عمرو بن حصين) و(غالب بن عبيد الله الجزري): وهما متروكان.\nقلت: وإن من محاباة الشيخ الغماري للصوفية والطرقية وأحاديثهم أنه في \" المداوي\"، (٢/ ٢٢٩) مرَّ على الحديث ولم يتعرض له ببيان ضعفه! وإنما انشغل كعادته - غالبًا - بالردِّ على المناوي؛ وكان رده هنا لفظيًا لا طعم له - غفر الله له -.\n<span data-type=\"title\" id=toc-7063>٧٠٤٦ </span>- (الْزَمُوا هَذَا الدُّعَاءَ: اللَّهُمَّ! إِنِّي أَسْأَلُكَ بِاسْمِكَ الْأَعْظَمِ، وَرِضْوَانِكَ الْأَكْبَرِ) .\nضعيف.\nأخرجه أبو بكر الشافعي في \" الغيلانيات \" (١١٧/ ٢٣٧)، وابن قانع في \"عرفة الصحابة \" (١/ ١٨٧/ ٢١٠)، والطبراني في \" المعجم الكبير \" (٣/١٦٦/٢٩٥٨) من طريق سلمى بنت عياض بن منقذ بن سلمى بن مالك: حدثني جدي منقذ بن سلمى عن جده مالك عن حديث جده أبي مرثد عن حديث حليفه حمزة بن عبد المطلب مسندًا إلى رسول الله على الله عليه وآله وسلم: ... فذكره.\nقلت: وهذا إسناد غريب مظلم؛ (سلمى) وجدها (منقذ بن سلمى): لم","vol":"14","page":1154},{"text":"أجد من ذكرهما، ولا ابن حبان في\" الثقات \"! وإن من غرابته أن الطبراني نفسه لم يورده في كتابه الجامع الحافل\" الدعاء \"، ولا أورده الهيثمي في \"مجمع الزوائد \"، وبيَّض له المناوي في \" الشرح الكبير \"، وأما في \"التيسير\" فألقى\nالكلام على عواهنه فقال: \" وهو حسن \"!\nوأما الشيخ الغماري فمر عليه ولم ينتقده خلاف عادته، والظاهر أنه لم يقف على إسناده حتى تجاوزه، وإلا؛ لم يجز له - حسب عادته - السكوت عنه. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-7064>٧٠٤٧ </span>- (اللَّهُمَّ! اجْعَلْنِي أَخْشَاكَ، حَتَّى كَأَنِّي أَرَاكَ أَبَدًا حَتَّى أَلْقَاكَ، وَأَسْعِدْنِي بِتَقْوَاكَ، وَلَا تُشْقِنِي بِمَعْصِيَتِكَ، وَخِرْ لِي فِي قَضَائِكَ، وَبَارِكْ لِي فِي قَدَرِكَ، حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ، وَلَا تَأْخِيرَ مَا عَجَّلْتَ، وَاجْعَلْ\nغَنَائِي فِي نَفْسِي، وَأَمْتِعْنِي بِسَمْعِي وَبَصَرِي، وَاجْعَلْهُمَا الْوُرِاثَ مِنِّي، وَانْصُرْنِي عَلَى مَنْ ظَلَمَنِي، وَأَرِنِي فِيهِ ثَأْرِي، وَأَقِرَّ بِذَلِكَ عَيْنِي) .\nضعيف جدًا بهذا التمام.\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/١٢٠/ ٥٩٨٢)، وفي \" الدعاء \" (٣/ ١٤٦٦/١٤٢٤) من طريق إبراهيم بن خثيم بن عراك بن مالك عن أبيه عن جده عن أبي هريرة: ... فذكره. وقال: \" لا يروى عن عراك بن مالك إلا بهذا الإسناد \".\nقلت: وهو ضعيف جدًا؛ إبراهيم بن خثيم: قال النسائي:","vol":"14","page":1155},{"text":"\"متروك \". وقال أبو زرعة:\n\"منكر الحديث \". وقال ابن معين:\n\" كان الناس يصيحون به، لا شيء\". وكان ابن معين لا يكتب عنه.\nوقال الهيثمي في \" المجمع \" (١٠/ ١٧٨):\n\" رواه الطبراني في \" الأوسط \"، وفيه ايراهيم بن خثيم بن عراك، وهو متروك، وروى البزار بعض آخره من قول: \" أمتعني ... \" بنحوه بإسناد جيد \".\nقلت: ليس بجيد؛ وإنما هو صحيح لطرقه وشواهده - كما كنت حققت ذلك في \"الصحيحة\" (٣١٧٠) -.\n<span data-type=\"title\" id=toc-7065>٧٠٤٨ </span>- (اللَّهُمَّ! الْطُفْ بِي فِي تَيْسِيرِ كُلِّ عَسِيرٍ؛ فَإِنَّ تَيْسِيرَ كُلِّ عَسِيرٍ عَلَيْكَ يَسِيرٌ، وَأَسْأَلُكَ الْيُسْرَ وَالْمُعَافَاةَ فِي الدُّنْيَا وَالْآخِرَةِ) .\nمنكر.\nأخرجه العقيلي في \" الضعفاء \" (٢/ ٢٧٣ - ٢٧٤)، والطبراني في \" الأوسط \" (٢/ ٦١/ ١٢٥٠) من طريق عبد الله بن عبد الرحمن المسمعي قال: حدثني أبي عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة:\nأن رسول الله ﵌ لما وجه جعفر بن أبي طالب ﵁ إلى الحبشة؛ شيَّعه وزوده كلمات، قال: \" قل ... \". فذكره.\nأورده العقيلي في ترجمة المسمعي هذا وقال:\n\" بصري، لا يتابع على حديثه، ولا يُعرف إلا به \". ولذلك قال الذهبي في \" الميزان\":","vol":"14","page":1156},{"text":"\" قلت: إسناده مظلم، وما حدث به العلاء أبدًا \".\nقلت: وزاد الحافظ في \" اللسان \" في النقل عن العقيلي أنه:\n\"مجهول بالنقل \".\nقلت: ولم يعرفه الهيثمي؛ فقال في \" مجمع الزوائد \" (١٠/ ١٨٢):\n\" رواه الطبراني في \" الأوسط \"، وفيه من لم أعرفهم \".\nقلت: ليس فيه مجهول إلا عبد الله هذا، وقد تقدم له حديث آخر في فضل عمر برقم (٣٠٥٤) وهناك لم يتنبه للجهالة؛ فأعله بأبيه عبد الرحمن - كما تقدم بيانه -.\n<span data-type=\"title\" id=toc-7066>٧٠٤٩ </span>- (كان يدعو بهؤلاء الكلمات:\nاللَّهُمَّ! - أحسبُه قال: - إِنِّي أَسْأَلُكَ إِيمَانًا يُبَاشِرُ قَلْبِي، حَتَّى أَعْلَمَ أَن لا\nيُصِيبَنِي إِلَّا مَا كَتَبْتَ لِي، ورضًَا من المعيشةِ بما قَسمتَ لي) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (٤/ ٥٨/ ٣١٩١) من طريق سعيد بن سنان عن أبي الزاهِرِيَّة عن كثير بن مرة عن ابن عمر: ... فذكره مرفوعًا. قال البزار:\n\"أحاديث أبي الزاهرية عن ابن عمر لا نعلم شاركه فيها غيره، وهو ليس بالحافظ.. سين الحفظ، وقد حدَّث عنه الناس على ذلك، وما عداه من رجال هذا الإسناد فحسن، وإنما كتبنا أحاديثه لحسن كلامها \".\nقلت: وهذا من البزار شيء غريب؛ حيث أعل الحديث بما لا يعل به مثله، وأعرض عن العلة الحقيقية فيه؛ فإن أبا الزاهرية: ثقة من رجال مسلم، فيه كلام","vol":"14","page":1157},{"text":"لا يضره، وإنما العلة من الراوي عنه؛ وهو: سعيد بن سنان - وهو: الحمصي أبو مهدي -: قال الحافظ في \" التقريب \":\n\" متروك، رماه الدارقطني وغيره بالوضع \".\nقلت: وبه أعله الهيثمي في \" مجمع الزوائد \" (١٠/ ١٨١) لكنه قصَّر فقال:\n\"وهو ضعيف \".\nقلت: وذلك، لأنه متهم كما تقدم عن الحافظ، ومثله قول الذهبي في \"المغني \":\n\" متروك متهم \".\n<span data-type=\"title\" id=toc-7067>٧٠٥٠ </span>- (اللَّهُمَّ! إِنِّي أَعُوذُ بِكَ مِنْ فِتْنَةِ النِّسَاءِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ) .\nشاذ.\nأخرجه الخرائطي في \" اعتلال القلوب \" قال (٤٠/ ١): نا حماد بن الحسن الوراق: نا أبو عامر العقدي قال: ثنا شعبة عن عبد الملك بن عمير قال:\nسمعت مصعب بن سعد يقول: كان سعد يعلمنا هذا الدعاء، ويذكره عن النبي ﵌: ... فذكره.\nقلت: وهذا إسناد صحيح على شرط مسلم، لكن الخرائطي أخطأ في متنه في موضعين منه:\nأحدهما: أنه اختصره؛ فإنه قد أخرجه في \"مكارم الأخلاق \" (٢/ ٩٨٧/","vol":"14","page":1158},{"text":"١١١٧)، بتمامه بإسناده - المذكور أعلاه - ولفظه:\n\" اللهم! إني أعوذ بك من البخل، وأعوذ يك من الحبن، وأعوذ بك أن أرد إلى أرذل العمر، وأعوذ بك من فتنة الدنيا؛ وأعوذ بك من عذاب القبر\".\nوهكذا رواه جمع عن شعبة وغيره عن عبد الملك بن عمير - كما هو مبين في \" الصحيحة \" (٣٩٣٧) -، وشعبة هو: ابن الحجاج، الحافظ المشهور وليس (شعبة بن دينار الكوفي) كما زعمت الدكتورة سعاد سليمان الخندقاوي في تعليقها على \" المكارم \"!\nوالآخر: جَعَلَ: \" النساء \".. مكان: \" الدنيا \"؛ كما ظهر من سياق نصه في \"المكارم \".\nوهذا الخطأ من غرائب ما مرَّ بي من مثل هذا الحافظ.\n<span data-type=\"title\" id=toc-7068>٧٠٥١ </span>- (اللَّهُمَّ! لَكَ الْحَمْدُ شُكْرًا، وَلَكَ الْمَنُّ فَضْلًا) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (١٩/ ١٤٤ - ١٤٥/ ٣١٦) من طريق سليمان بن سالم مولى آل جحش: ثنا سعد بن إسحاق بن كعب بن عجرة عن أبيه عن جده قال:\nبعث رسول الله ﷺ سرية فقال:\n\" لئن سلمهم الله؛ لأشكرنَّه \"؛ أو قال: \" عليَّ إن سلمهم الله؛ أن أشكره\".\nفغنموا وسلموا، فقال: ... (فذكره) . فانتظره الناس أن يصنع شيئًا، فلم يروه، فقالوا: يا رسول الله! إنك قلت (للذي قال) . فقال:","vol":"14","page":1159},{"text":"\"أَوَلم نقل: اللهم! ... \" الحديث.\nقلت: وهذا إسناد ضعيف؛ إسحاق بن كعب بن عجرة: مجهول الحال.\nوسليمان بن سالم مولى أل جحش - هو: أبو داود القرشي المدني؛ كما قال في \" اللسان \"، وهو -: مختلف فيه، وبه أعله الهيثمي في \" المجمع \" (٤/ ١٨٥) قال:\n\"وفيه سليمان بن سالم المدني، وهو ضعيف \". ونقله المناوي في \"فيض القدير \"ثم قال:\n\"وذكره في محل آخر وقال: فيه عبد الله بن شبيب متهم ذو مناكير\".\nقلت: وهذا خطأ واضح من المناوي؛ فلم أره في مكان آخر عند الهيثمي، وليس فيه عبد الله بن شبيب - كما ترى -؛ فالظاهر أن بصره انتقل إلى حديث آخر.\n<span data-type=\"title\" id=toc-7069>٧٠٥٢ </span>- (اللَّهُمَّ! لَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَلَا تَنْزِعْ مِنِّي صَالِحَ مَا أَعْطَيْتَنِي) .\nضعيف جدًا.\nأخرجه البزار في \" مسنده \" (٤/ ٥٨/ ٣١٩٠ - كشف الأستار) من طريق إبراهيم بن يزيد عن عمرو بن دينار عن ابن عمر قال: كان من دعاء رسول الله ﵌: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته إبراهيم بن يزيد - وهو: الخوزي، وهو -:\nمتروك - كما قال الذهبي؛ تبعًا لأحمد والنسائي -، وبه أعله الهيثمي في\" مجمع","vol":"14","page":1160},{"text":"الزوائد\" (١٠/ ١٨١) .\n<span data-type=\"title\" id=toc-7070>٧٠٥٣ </span>- (أما شْعَرْتِ أَنَّ اللَّهَ قَدْ زَوَّجَنِي فِي الْجَنَّةِ مَرْيَمَ بِنْتَ عِمْرَانَ، وَكَلْثُمَ أُخْتَ مُوسَى، وَامْرَأَةَ فِرْعَوْنَ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/٣٠٩/٨٠٠٦) من طريق خالد بن يوسف السمتي: ثنا عبد النوربن عبد الله: ثنا يونس بن شعيب عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد موضوع؛ آفته عبد النور، وهو: رافضي كذاب، وقريب منه شيخه يونس بن شعيب: قال البخاري:\n\"منكر الحديث\". يعني هذا - كما يأتي -.\nوخالد بن يوسف السمتي: فيه تضعيف - كما قال الذهبي في \"المغني \" -، قصر الهيثمي تقصيرًا ظاهرًا، فأعله بقوله (٩/ ٢١٨) في خالد: \" وهو ضعيف! \".\nوقد توبع، فأخرجه ابن عدي في\" الكامل \" (٧/ ١٨٠) من طريق إبراهيم ابن محمد بن عرعرة.: ثنا عبد النور بن عبد الله به؛ وزاد في أخره:\nقلت: هنيئًا لك يا رسول الله! وقال:\n\"وهذا الذي ذكره البخاري ليونس بن شعيب، وأنكره عليه، وهو يعرف به\".\nقلت: وإبراهيم بن محمد بن عرعرة: ثقة من رجال مسلم؛ فلا وجه لإعلاله بخالد السمتي مطلقًا. -","vol":"14","page":1161},{"text":"ثم أتبعه برواية أخرى عن سعد بن جنادة مثله. وقال:\n\" رواه الطبراني، وفيه من لم أعرفهم \".\nقلت: وفيه من يعرف بالضعف أيضًا.\nوقد أخرجه الطبراني (٦/٦٤/٤٥٨٥/٢) من طريق محمد بن سعد العوفي: ثنا أبي: ثنا عمي: ثنا يونس بن نفيع عن سعد بن جنادة به.\nقلت: محمد بن سعد - هو: ابن محمد بن الحسن بن عطية -: قاضي بغداد، وفيه لين، وأبوه سعد مثل يونس بن نفيع؛ لم أجد لهما ترجمة.\nوعمه هو: الحسين بن الحسن بن عطية؛ قال الذهبي في \"المغني \":\n\"ضعفوه \".\n<span data-type=\"title\" id=toc-7071>٧٠٥٤ </span>- (أَمَّا أَنَا فَأَسْجُدُ عَلَى سَبْعَةِ أَعْظُمٍ، وَلا أَكُفُّ شَعْرًا وَلا ثَوْبًا) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير\" (١٠/ ١٧١/ ١٠٢٤٢) من طريق نوح بن أبي مريم عن عاصم عن زر عن عبد الله مرفوعًا به.\nقلت: وهذا إسناد ضعيف جدًا؛ نوح بن أبي مريم: متهم بالكذب.\nوالحديث صحيح مع رواية عبد الله بن عباس ﵄ بلفظ:\n\" أمرت أن أسجد على سبعة أعظم \"، وأشار بيده إلى أنفه واليدين والركبتين وأطراف القدمين.\nرواه الشيخان وغيرهما، وهو مخرج في \" الإرواء \" (٢/ ١٦/ ٣١٠) وغيره.","vol":"14","page":1162},{"text":"<span data-type=\"title\" id=toc-7072>٧٠٥٥ </span>- (أَمَّا حَسَنٌ؛ فَلَهُ هَيْبَتِي وَسُؤْدُدِي، وَأَمَّا حُسَيْنٌ؛ فَإنَّ لَهُ جُرْأَتِي وَجُودِي) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (٢٢/ ٤٢٣/١٠٤١) من طريق يعقوب بن حميد بن كاسب: ثنا إبراهيم بن حسن بن علي عن أبيه قال:\nحدثتني زينب بنت أبي رافع عن فاطمة بنت رسول الله ﷺ:\nأنها أتت بالحسن والحسين إلى رسول الله ﷺ في شكواه الذي توفي فيه فقالت: يا رسول الله! هذان ابناك؛ فورثهما شيئًا؛ فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف، أعلة الهيثمي (٩/ ١٨٥) بأن: \"فيه من لم أعرفهم\".\nقلت: كأنه يشير إلى زينب بنت أبي رافع، وإبراهيم بن حسن بن علي؛ فإني لم أجد لهما ترجمة، لكن الظاهر أن إبراهيم هذا - هو: ابراهيم بن الحسن بن الحسن بن علي بن أبي طالب -: روى عنه غير واحد، ولم يذكر فيه جرحًا ولا تعديلًا ابن أبي حاتم، وأما ابن حبان فذكره في \" الثقات \" - كما في \" اللسان \" -.","vol":"14","page":1163},{"text":"٧٠٥٦ - (أَمْرًا بَيْنَ أَمْرَيْنِ، وَخَيْرُ الأُمُورِ أَوْسَطُهَا) .\nضعيف.\nأخرجه البيهقي في\" سننه \" (٣/ ٢٧٣) من طريق ابن وهب:\nأخبرني عمرو بن الحارث عن سعيد عن هارون عن كنانة:\nأن النبي ﷺ نهى عن الشهرتين؛ أن يلبس الثياب الحسنة التي ينظر اليه فيها، أو الدنية أو الرثة التي ينظر إليه فيها. قال عمرو:","vol":"14","page":1163},{"text":"بلغني أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات، (عمرو بن الحارث) - هو:\nالأنصاري المصري، أبو أيوب -: ثقة حافظ؛ لكنه من أتباع التابعين - مات قبل الخمسين ومئة -؛ فهو حديث معضل (*) .\nوأخرج البيهقي في \" شعب الإيمان\" (٥/ ٢٦١/ ٦٦٥١) عن مطرف قال:\n\"خير الأمور أوسطها\"، وإسناده صحيح موقوف.\n<span data-type=\"title\" id=toc-7074>٧٠٥٧ </span>- (امرأةٌ ولودٌ أحبُّ إلى الله من حسناء لا تلد؛ إني مكاثر بكم الأمم يوم القيامة) .\nضعيف.\nقال الحافظ في ترجمة (حرملة بن النعمان) من \"الإصابة \":\n\"ذكره ابن قانع، وأخرج من طريق محمد بن سوقة عن ميمون بن أبي شبيب عنه مرفوعًا، قال: وذكره الدارقطني واستدركه ابن فتحون \".\nوأقول: كنت أود أن يسوق الحافظ إسناد ابن قانع من أوله بتمامه؛ لنتمكن من الحكم عليه بما يمكننا من الحكم على إسناده بما يلزم؛ فإنه قد سقطت ترجمة حرملة بن النعمان من النسخة المطبوعة في المدينة/ مكتبة الغرباء الأثرية، ومن طبعة مكتبة نزار الباز في مكة؛ ولهذا لا يمكنني الحكم على الإسناد بما يدل عليه القدر الذي ذكره منه؛ فإنهما ثقتان، ومع ذلك ففي ميمون بن أبي شبيب كلام في سماعه من الصحابة؛ قال عمرو بن علي الفلاس:\n_________\n(*) يتنبه إلى أن الشيخ ﵀ يريد بهذا التعليل بلاغ عمرو بن الحارث لا رواية كنانة؛ فإنها مرسلة. (الناشر) .","vol":"14","page":1164},{"text":"\"كان رجلًا تاجرًا، وكان من أهل الخير ... وكان يحدث عن أصحاب النبي ﵌ (فذكر بعضهم وليس منهم حرملة بن النعمان، وقال:\n\" وليس عندنا في شيء منهم يقول: سمعت، ولم أخبر أن أحدًا يزعم أنه سمع من أصحاب النبي ﵌ \".\nقلت: والذي أراه - والله أعلم - أن حرملة هذا مجهول، لا يعرف الا بهذا الإسناد، وقد عرفت ما فيه، ولذلك لم يزد الحافظ الذهبي في \"التجريد\" على قوله:\n\" روى له ابن قانع حديثًا \".\nفلا غرابة إذن أن أعرضَ عن ذكره في الصحابة كبارُ الحفاظ من الأئمة، كالبخاري في \" التاريخ\"، وابن أبي حاتم في \"الجرح \"، وابن عبد البر في \" الاستيعاب \"، حتى ولا ابن حبان في كتابه \" الثقات \"، وتبعهم ابن الأثير في \" أسد الغابة \". ولذلك فإني أرى أن الحافظ ﵀ تساهل في إيراد الرجل في \"القسم الأول من حرف الحاء) من \" الإصابة \"، والله ﷾ أعلم.\nوالجملة الأخيرة منه لها شواهد؛ فانظرها إن شئت في أول كتابي \" أداب الزفاف \".\n<span data-type=\"title\" id=toc-7075>٧٠٥٨ </span>- (أمرُ النساءِ إلى آبائهنَّ، ورضاهنَّ السكوتُ) .\nضعيف.\nأخرجه الخطيب في \" تاريخ بغداد \" (٤/ ٢١٦) من طريق أحمد ابن عبد الله الساباطي البغدادي أبي العباس: حدثنا علي بن عاصم عن مطرف عن أبي إسحاق عن أبي بردة عن أبي موسى مرفوعًا به.","vol":"14","page":1165},{"text":"قلت: وهذا إسناد ضعيف؛ فيه علل:\nالأولى: أحمد بن عبد الله الساباطي: في ترجمته ساق الخطيب الحديث من رواية واحد عنه، ولم يذكر فيه جرحًا ولا تعديلًا.\nالثانية: علي بن عاصم؛ فيه خلاف كثير، والراجح أنه ضعيف من قبل حفظه، وقد توبع - كما يأتي -.\nالثالثة: أبو إسحاق - وهو: السبيعي -: مختلط مدلس، وتابعه محمد بن سالم عن أبي إسحاق به.\nأخرجه ابن عدي (٦/ ١٥٥)، - وكذا الطبراني؛ كما في \" جامع المسانيد\" لابن كثير (١٤/ ٦٥٨/١٢٤٣٦) - وقال:\n\" لا أعلم يرويه عن أبي إسحاق بهذا الإسناد [غير] محمد بن سالم \".\nقلت: ينافيه رواية الخطيب المذكورة أعلاه. ثم قال - وقد ذكر له أحاديث أخرى -:\n\" والضعف على رواياته بيِّن \". وقال الذهبي في\" المغني \":\n\" ضعفوه جدًا\". ولهذا قال الهيثمي في \" المجمع \" (٤/ ٢٧٩):\n\" رواه الطبراني، وفيه محمد بن سالم الهمداني، وهو متروك \".\nوالقسم الذي فيه أحاديث أبي موسى من \" معجم الطبراني الكبير \" لا يزال مفقودًا غير مطبوع.","vol":"14","page":1166},{"text":"<span data-type=\"title\" id=toc-7076>٧٠٥٩ </span>- (أمُّ أيمن أمِّي بعد أُمِّي) .\nضعيف.\nكما يشعر به عَزو السيوطي في \" الجامع الصغير \" لابن عساكر عن سليمان بن أبي شيخ معضلًا. وذلك من وجهين:\nالأول: إعضاله من سليمان بن أبي شيخ، ولم أجد له ترجمة.\nوالآخر: عزوه لابن عساكر؛ الذي نص السيوطي في مقدمة \" الجامع الكبير \" على أن العزو إليه يفيد التضعيف.\nثم الله أعلم بإسناده إلى سليمان بن أبي شيخ. ولا يبعد أن يكون فيه بعض المتروكين مثل: محمد بن عمر الواقدي؛ فقد روى عن يحيى بن سعيد بن دينار عن شيني من بني سعد بن بكر مرفوعًا نحوه، ولفظه:\nكان رسول الله بين يقول لأم أيمن: \" يا أمّه! \" وكان إذا نظر إليها؛ قال:\n\"هذه بقية أهل بيتي \".\nأخرجه ابن سعد في \"الطبقات\" (٨/ ٢٢٣)، والحاكم في \" المستدرك \" (٤/٦٣)، وسكت عنه.. لوضوح علته.\nفالشيخ السعدي: لم يسمَّ؛ فهو مجهول، والراوي عنه: لم نجد له ترجمة، وأما محمد بن عمر الواقدي فهو: متروك متهم.\nثم رأيت الحديث في ترجمة أسامة بن زيد بن حارثة من \" تاريخ دمشق \" (٨/٥١) من طريق أحمد بن زهير (الحافظ): حدثني مصعب بن عبد الله الزبيري\nقال:","vol":"14","page":1167},{"text":"\" أسامة بن زيد بن حارثة بن شراحيل الكلبي ... \" فذكر شيئًا من ترجمته ثم قال: \" قال ابن زهير: وقال سلمان بن أبي شيخ ... \" فذكر الحديث.\nكذا وقع فيه: (سلمان) .. مكان: (سليمان) . والله أعلم.\nومن الغراثب أن الحافظ ابن حجر ساق الحديث مساق المسلمات \" بالإصابة \" معلقًا بدون إسناد!\n<span data-type=\"title\" id=toc-7077>٧٠٦٠ </span>- (أمَّتي أمَّةٌ مُبارَكةٌ، لا يُدرَى أوَّلُها خيرٌ أو آخرُها) .\nضعيف.\nكما يشعر به تخريج السيوطي إياه في \"الجامعين\" بقوله:\n\" ابن عساكر عن عمرو بن عثمان مرسلًا \".\nوعمرو بن عثمان هذا الظاهر - من قوله مرسلًا - أنه يعني: أبا عثمان الأموي، وهو ثقة.. فهذه علة؛ أعني: الإرسال.\nثم الله أعلم بحال إسناده إليه؛ فإنه لم يتيسر لي الوقوف عليه في \" تاريخ دمشق \" لابن عساكر. والحديث صحيح من طرق من حديث أنس بن مالك وغيره بلفظ:\n\"مثل أمتي مثل المطر، لا يدرى أوله خير أم آخره \". وهو مخرج في \" الصحيحة \" برقم (٢٢٨٦) .\nثم وقفت على إسناده بدلالة بعض الإخوان جزاه الله خيرًا في ترجمة العباس ابن عبد المطلب من \" تاريخ دمشق \" (٢٦/ ٢٨٦) من طريق سيف بن عمر عن سعيد بن عبد الله الجمحي عن عبد الله بن أبي مليكة ومحمد بن عبد الرحمن","vol":"14","page":1168},{"text":"ابن فروخ عن عمرو بن عثمان: أن النبي ﵌ قال: ... فذكره.\nقلت: وهذا إسناد ساقط بمرة، المتهم به: سيف بن عمر: قال الذهبي في \"المغني \":\n\"متروك باتفاق \". وقال ابن حبان:\n\" اتهم بالزندقة \".\nقلت: أدرك التابعين وقد اتهم. قال ابن حبان:\n\" يروي الموضوعات \".\nفالحديث موضوع بهذا اللفظ، وهو صحيح من روايات أخرى بلفظ:\n\"أمتي كالمطر، لايدرى ... \".\nوهو في \" الصحيح \".\n<span data-type=\"title\" id=toc-7078>٧٠٦١ </span>- (أُمَّتِي أُمَّةٌ مَرْحُومَةٌ، مَغْفُورٌ لَهَا، مُثَابٌ عَلَيْهَا) .\nشاذ.\nعزاه السيوطي في \" الجامعين \" للحاكم في \" الكنى\" عن أنس وسكت عنه - كما هي عادته - ونقل المناوي في \"فيض القدير \" عن ابن الجوزي أنه قال:\n\" قال النسائي: هذا حديث منكر \".\nولم أجد قول ابن الجوزي هذا ولا الحديث في كتابيه \" الموضوعات\" و\" العلل \"، وكذلك ليس هو في كتابه المسمى: \" كشف النقاب عن الأسماء والألقاب\". و\"الكنى والألقاب \" غير معروف حتى اليوم لأبي عبد الله الحاكم، وهو المراد عند إطلاق","vol":"14","page":1169},{"text":"(الحاكم) . نعم؛ وجدته في \"معرفة علوم الحديث \" له؛ فقد قال (ص ١٤٥):\n\"سمعت أبا سعيد عمرو بن محمد بن منصور يقول: سمعت أبا بكر محمد ابن إسحاق يقول: لما دخلت (بخارى)، ففي أول مجلس حضرت مجلس الأمير\nإسماعيل بن أحمد في جماعة من أهل العلم، فَذُكِرَتْ بحضرته أحاديث، فقال الأمير: حدثنا أبي قال: ثنا يزيد بن هارون عن حميد عن أنس قال: قال رسول الله ﷺ:\n\" أمتي أمة مرحومة ... \" الحديث. فقلت: أيَّد الله الأمير! ما حدَّث بهذا الحديث أنس ولا حميد ولا يزيد بن هارون. فسكت، وقال: كيف؟ قلت: هذا حديث أبي موسى الأشعري ومداره عليه. فلما قمنا من المجلس؛ قال لي\nأبو علي صالح بن محمد البغدادي: يا أبا بكر! جزاك الله خيرًا، فإنه قد ذكَرَ لنا هذا الإسناد غير مرة، ولم يجسر واحد منا أن يرده\".\nقلت: وفي القصة ما يشير إلى أن إسماعيل بن أحمد الأمير كان من أهل العلم مشاركًا في رواية الحديث، وقد وصفه بالعلم والفضل الحافظ الذهبي، فقال:\n\" كان ملكًا فاضلًا، عالمًا، شجاعًا، ميمون الفقه، معظمًا للعلماء\".\nانظر \"سير أعلام النبلاء\" (١٤/١٥٤)، و\"تاريخ الإسلام\" (٢٢/ ١٠٨ - ١٠٩)؛ ولذلك حكمت على الحديث بالشذوذ.\nوالحديث الذي أشار إليه أبو بكر - وهو: ابن خزيمة - عن أبي موسى لفظه:\n\" أمتي أمة مرحومة؛ ليس عليها عذاب في الآخرة، عذابها في الدنيا: الفتن والزلازل والقتل \".","vol":"14","page":1170},{"text":"أخرجه أبو داود وغيره من طرق كثيرة عن أبي بردة عن أبي موسى، وهو مخرج في \"الصحيحة\" (٩٥٩) .\nوالحديث رواه بنحوه أحد الكذَّابين؛ فقال الطبراني في \" المعجم الأوسط \" (٢/ ٢٤٦/ ١٨٧٩):\nحدثنا أحمد بن طاهر قال: نا جدي حرملة بن يحيى قال: نا حماد بن زيد البصري قال: نا حميد الطويل - وكان جارًا لنا - قال:\nسمعت أنس بن مالك يقول: سمعت رسول الله ﷺ يقول:\n\" أمتي أمة مرحومة، مثاب عليها، تدخل قبورها بذنوبها، وتخرج من قبورها لا ذنوب عليها، تمحص عنها ذنوبها باستغفار المؤمنين لها \".\nوأحمد هذا: كذاب وضاع - كما قال الدارقطني وغيره -.\nوللطرف الأول منه طريق أخرى عن أنس عند ابن ماجه بسند ضعيف - كما كنت بينته في \"الصحيحة \" تحت الرقم (١٣٨١) -.\nورواه مسلمة بن علي عن عبد الرحمن بن يزيد عن ابن شهاب: أن عبد الله ابن عمر قال: ... فذكره مرفوعًا؛ بزيادة الجملة الأخيرة:\n\"مثاب عليها \".\nأخرجه أبو العرب التميمي في \"كتاب المحن \" (ص ٤٧) .\nقلت: وهذا إسناد ضعيف جدًا، مسلمة بن علي - وهو: الخشني الشامي -: متروك.\nوعبد الرحمن بن يزيد: - هو: ابن تميم السلمي الدمشقي -: ضعفه أحمد بن","vol":"14","page":1171},{"text":"حنبل وابن عدي وغيرهما.\nثم رأيت الحديث في كتاب \" الأسامي والكنى \" لأبي أحمد الحاكم - وهو شيخ أبي عبد الله الحاكم -؛ أخرجه من طريق أخرى عن أبى إسحاق إبراهيم بن سليمان بن أبي سرية الأزدي: حدثنا حمَّاد بن رقَّاد البصري - وكان من صلحاء الناس وعُبَّادهم -: نا حُميد الطويل به.\nقلت: وهذا إسناد مجهول؛ أبو إسحاق الأزدي: في ترجمته ساق أبو أحمد الحاكم هذا الحديث، ولم يذكر فيه جرحًا ولا تعديلًا.\nوحمَّاد بن رقَّاد البصري: لم يترجموه، ويحتمل عندي احتمالًا كبيرًا أنه! حمَّاد الرائض\"، تحرف على الراوي أو الناسخ تحرّف: \"ابن رقاد\" من: \"الرائض\"، فقد قال ابن أبي حاتم (١/ ٢/ ١٥٢) في \" حمَّاد الرائض \":\n\"روى عن الحسن وابن سيرين، روى عنه بشير بن الحكم سمعت أبي يقول ذلك، وسمعته يقول: \" وهو مجهول\".\nوأما ابن حبان فذكره في \" الثقات \"؛ على قاعدته في توثيق المجهولين!\nقلت: والحسن وابن سيرين بصريان؛ فالظاهر أن (حماد الرائض) بصري أيضًا. والله ﷾ أعلم.\n<span data-type=\"title\" id=toc-7079>٧٠٦٢ </span>- (أُمُّ مِلْدَمٍ تَأْكُلُ اللَّحْمَ، وَتُشْرَبُ الدَّمَ، بَرْدُهَا وَحَرُّهَا مِنْ جَهَنَّمَ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير\" (٧/ ٣٧٥/ ٧٢٣٣) من","vol":"14","page":1172},{"text":"طريق سويد بن سعيد: ثنا بقية بن الوليد عن أبي بكر بن أبي مربم عن راشد بن سعد عن شبيب بن نعيم مرفوعًا به.\nقلت: وهذا إسناد ضعيف؛ مسلسل بالضعفاء من سويد إلى راشد بن سعد.\nوشبيب بن نعيم: لا يعرف إلا في هذا الحديث.\n<span data-type=\"title\" id=toc-7080>٧٠٦٣ </span>- (أَنَا النَّبِيُّ لا كَذِبْ، أَنَا ابْنُ عَبْدِ الْمُطَّلِبِ، أَنَا أَعْرَبُ الْعَرَبِ، وَلَدَتْنِي قُرَيْشٌ، ونَشَأْتُ فِي بني سَعْدِ بن بَكْرٍ؛ فَأَنَّى يَأْتِينِي اللَّحْنُ) .\nموضوع.\nأخرجه الطبراني في \" الكبير \" (٦/ ٤٣/٥٤٣٧) من طريق بقية عن مبشر بن عبيد عن الحجاج بن أرطاة عن عطية عن أبي سعيد الخدري مرفوعًا.\nقلت: وهذا إسناد هالك بمرة؛ من دون أبي سعيد كلهم ضعفاء، والآفة: مبشر ابن عبيد؛ فإنه كان يضع الحديث - كما قال الإمام أحمد وكيره -.\nلكن الجملة الأولى قد صحت من حديث البراء بن عازب عند الشيخين وغيرهما، وهو مخرج في \" مختصر الشمائل \" برقم (٢٠٩) .","vol":"14","page":1173},{"text":"<span data-type=\"title\" id=toc-7081>٧٠٦٤ </span>- (إنَّ أَعْظَمَ النَّاسِ خَطَايَا يَوْمَ الْقِيَامَةِ أَكْثَرُهُمْ خَوْضًا فِي الْبَاطِلِ) .\nضعيف.\nأخرجه ابن أبي الدنيا في \"الصمت\" من طريق أبي جعفر الرازي عن قتادة مرسلًا.","vol":"14","page":1173},{"text":"قلت: وهذا مع إرسال قتادة إياه؛ فإن الراوي عنه أبو جعفر الرازي: ضعيف؛ لسوء حفظه.\nوروي موقوفًا على عبد الله بن مسعود بسند جيد - كماسبق بيانه تحت الحديث (٢٨٩١)، وهو يشبه هذا -.\n<span data-type=\"title\" id=toc-7082>٧٠٦٥ </span>- (إِنَّ أَفْضَلَ عَمَلِ الْمُؤْمِنِ الْجِهَادُ فِي سَبِيلِ اللَّهِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (١/٣٢٠/١٠١٣، ١٠٧٦) من طريق عبد الرحمن بن سعد عن وعبد الله بن محمد وعمر بن عمار ابني حفص عن آبائهم عن أجدادهم قالوا:\nجَاءَ بِلالٌ إِلَى أَبِي بَكْرٍ ﵁ فَقَالَ: يَا خَلِيفَةَ رَسُولِ اللَّهِ! إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ... فذكره. وَقَدْ أَرَدْتُ أَنْ أَرْبِطَ نَفْسِي فِي سَبِيلِ اللَّهِ حَتَّى أَمُوتَ، فَقَالَ أَبُو بَكْرٍ:\nأَنَا أَنْشُدُكَ بِاللَّهِ يَا بِلالُ! وَحُرْمَتِي وَحَقِّي، لَقَدْ كَبِرَتْ سِنِّي، وَضَعُفَتْ قُوَّتِي، وَاقْتَرَبَ أَجَلِي. فَأَقَامَ بِلالٌ مَعَهُ، فَلَمَّا تُوُفِّيَ أَبُو بَكْرٍ ﵁؛ جَاءَ عُمَرُ، فَقَالَ لَهُ مِثْلَ مَا قَالَ أَبُو بَكْرٍ، فَأَبَى بِلالٌ عَلَيْهِ، فَقَالَ عُمَرُ ﵁: فَمَنْ يَا بِلالُ؟ فَقَالَ: إِلَى سَعْدٍ، فَإِنَّهُ قَدْ أَذَّنَ بِقُبَاءَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ، فَجَعَلَ عُمَرُ الأَذَانَ إِلَى سَعْدٍ، وَعَقِبِه.\nقلت: وهذا إسناد ضعيف؛ عبد الرحمن بن سعد - وهو: ابن عمار بن سعد القرظ -: قال الذهبي في \" المغني \":\n\" في حديثه نكارة \".","vol":"14","page":1174},{"text":"وبه أعله الهيثمي في \" المجمع \" (٥/ ٢٧٤) فقال:\n\"وهوضعيف \".\n<span data-type=\"title\" id=toc-7083>٧٠٦٦ </span>- (إِنَّ الأَرْضَ سَتُفْتَحُ عَلَيْكُمْ وَتُكْفَوْنَ الْمَؤُنَةَ؛ فَلا يَعْجَزُ أَحَدُكُمْ أَنْ يَلْهُوَ بِأَسْهُمِهِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (١٧/ ٤١/ ٨٥) قال: حدثنا بكربن سهل: ثنا شعيب بن يحيى عن ابن لهيعة عن سليمان بن عبد الرحمن عن القاسم بن عبد الرحمن عن عمرو بن عطية قال: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ لضعف ابن لهيعة، ونحوه بكر بن سهل.","vol":"14","page":1175},{"text":"٧٠٦٧ - (إنَّ أحبَّ عبادِ اللهِ إلى اللهِ أنصحُهم لِعبادِه) .\nضعيف.\nهكذا ساقه السيوطي في \" جامعيه\" وقال:\n\" (عم) في \" زوائد الزهد \" عن الحسن مرسلًا \".\nقلت: ولم أجده هكذا من رواية عبد الله بن أحمد باللفظ المذكوو مرفوعًا، وإنما رأيته (ص ٢٨٥ - ٢٨٦) من روايته عن أبيه بإسناده عن الحسن قال: \" أحب العباد إلى الله الذين يحببون الله إلى عباده، ويعملون في الأرض نصحًا \".\nفهو موقوف. والله أعلم.","vol":"14","page":1175},{"text":"<span data-type=\"title\" id=toc-7085>٧٠٦٨ </span>- (إِنَّ الإِسْلامَ يَشِيعُ، ثُمَّ تَكُونُ لَهُ فَتْرَةٌ، فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى غُلُوٍّ وَبِدْعَةٍ؛ فَأُولَئِكَ أَهْلُ النَّارِ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير\" (١٠/ ٣٨٧/١٠٧٧٦) قال: حدثنا محمد بن عثمان بن أبي شيبة: ثنا مسروق بن المرزبان الكندي: ثنا المسيب بن شريك العامري عن عيسى بن ميمون عن محمد [عن ابن عباس وعن\nالقاسم بن محمد] (*) عن عائشة قالت:\nدَخَلَ رَسُولُ اللَّهِ ﷺ الْمَسْجِدَ فَإِذَا أَصْوَاتٌ كَدَوِيِّ النَّحْلِ قِرَاءَةَ الْقُرْآنِ، فَقَالَ:.. فذكره.\nقلت: وهذا موضوع؛ آفته عيسى بن ميمون - وهو: القرشي المدني مولى القاسم: اعترف بوضع الأحاديث؛ قال الذهبي في \"المغني \":\n\"قال عبد الرحمن بن مهدي: استعديت عليه وقلت: ما هذه الأحاديث التي تروي عن القاسم عن عائشة؟! فقال: لا أعود. قال البخاري: منكر الحديث\".\nولعل أصل الحديث ما صحّ عن ابن عمروٍ ضي الله عنه: أن النبي ﷺ قال:\n\" إن لكل عمل شِرّةً، ولكل شِرّةٍ فترةً، فمن كانت فترته إلى سُنتي؛ فقد اهتدى، ومن كانت إلى غير ذلك؛ فقد هلك \".\nوهو مخزج في \"ظلال الجنة \" (٥١)، و\" التعليق الرغيب\" (١/ ٤٦) .\n_________\n(*) ما بين معقوفتين استدراك من \" المعجم الكبير \". (الناشر) .","vol":"14","page":1176},{"text":"٧٠٦٩ - (إِنَّ الْبَيْتَ الَّذِي يُذْكَرُ اللَّهُ فِيهِ لَيُضيءُ لِأَهْلِ السَّمَاءِ، كَمَا تُضيءُ النُّجُومُ لِأَهْلِ الْأَرْضِ) .\nضعيف جدًا.\nأخرجه أبو نعيم في \"معرفة الصحابة \" (١/٣١٠/ ١) من","vol":"14","page":1176},{"text":"طريق نايل بن نجيح: ثنا قطبة الكناس عن الحسن بن عمارة عن طلحة عن عبد الرحمن بن سابط عن أبيه مرفوعًا.\nقلت: وهذا إسناد مظلم؛ آفته الحسن بن عمارة، وهو متروك.\nوقطبة الكناس: لم أجد له ترجمة.\nونايل بن نجيح: قال الذهبي في \" المغني \":\n\" تكلم فيه الدارقطني، وقال ابن عدي: أحاديثه مظلمة \".\n<span data-type=\"title\" id=toc-7087>٧٠٧٠ </span>- (إِنَّ الْبَخِيلَ كُلَّ الْبَخِيلِ مَنْ ذُكِرْتُ عِنْدَهُ؛ فَلَمْ يُصَلِّ عَلَيَّ) .\nضعيف.\nأخرجه البيهقي في\" شعب الإيمان \" (١٥٦٥) من طريق داود بن الحسين: ثنا أحمد بن عمرو: ثنا ابن وهب عن عمرو عن عمارة بن غزية عن عبد الله بن علي بن الحسين: أنه سمع أبا هريرة يقول: ... فذكره. وقال البيهقي:\n\" ورواه أحمد بن عيسى عن ابن وهب مرسلًا \".\nقلت: وصله القاضي إسماعيل في\" فضل الصلاة على النبي ﷺ \" (٣٣) فقال: حدثنا به أحمد بن عيسى ... فذكره مرسلًا؛ دون أن يذكر أبا هريرة، فقال:\n\" هكذا رواه عَمرو بن الحارث؛ أرسله عن علي بن حسين عن النبي ﷺ \".\nوفيه خلاف كثير بيَّنه القاضي. فمن شاء التفصيل؛ رجع إليه.\nوداود بن الجسين وأحمد بن عَمرو في إسناد البيهقي: لم أعرفهما؛ لكن","vol":"14","page":1177},{"text":"الحديث صحيح بلفظ: \" البخيل من ذكرت ... \" الحديث؛ لشواهد له خرجتها في \"إرواء الغليل \" (١/ ٣٥/ ٥) .\n<span data-type=\"title\" id=toc-7088>٧٠٧١ </span>- (إِنَّ الْحِجَامَةَ فِي الرَّأْسِ دَوَاءٌ مِنْ دَاءِ؛ الْجُنُونِ وَالْجُذَامِ وَالْعَشَا وَالْبَرَصِ وَالصُّدَاعِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٢٣/ ٢٩٩/ ٦٦٧) من طريق سعيد بن الربيع: ثنا الحارث بن عبيد عن المغيرة بن حبيب عن مولى لأم سلمة عن أم سلمة مرفوعًا.\nقلت: وهذا إسناد ضعيف مظلم؛ مولى أم سلمة والمغيرة بن حبيب وسعيد ابن الربيع: لم أعرفهم.\nوالحارث بن عبيد: فيه كلام - مع كونه من رجال مسلم -.","vol":"14","page":1178},{"text":"٧٠٧٢ - (إِنَّ الرَّجُلَ لَيَقُومُ فِي الصَّلاةِ، فَيَدْعُو الدَّعْوَةَ، فَيُغْفَرُ لَهُ وَلِمَنْ وَرَاءَهُ مِنَ النَّاسِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/١٩٤/ ٧٦٩٣) من طريق عُفير بن معدان عن سُليم بن عامر عن أبي أُمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف؛ من أجل غفير بن مَعْدان: قال الذهبي في \" المغني \":\n\" ضعفوه. وقال أبو حاتم: لا يشتغل بحديثه \".\nوبه ضعفه الهيثمي في \" مجمع الزوائد\" (١٠/ ١١١) .","vol":"14","page":1178},{"text":"<span data-type=\"title\" id=toc-7090>٧٠٧٣ </span>- (إِنَّ الشَّيَاطِينَ تَغْدُو بِرَايَاتِهَا إِلَى الأَسْوَاقِ، فَيَدْخُلُونَ مَعَ أَوَّلِ دَاخِلٍ، وَيَخْرُجُونَ مَعَ أَوَّلِ (*) خَارِجٍ) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/١٦١/٧٦١٨) من طريق عبد الوهاب بن الضحاك: ثنا إسماعيل بن عياش عن شرحبيل بن مسلم عن أبي أمامة مرفوعًا.\nقلت: وهذا إسناد ضعيف جدًا؛ آفته عبد الوهاب بن الضحاك، وهو متروك، وبه أعله الهيثمي في \"مجمع الزوائد \" (٤/ ٧٧) .\nوالمعروف أن الحديث رواه معتمر بن سليمان قال: سمعت أبي: حدثنا أبو عثمان عن سلمان قال: ... فذكره موقوفًا عليه بنحوه، ولفظه: \"لا تكونن؛ إن استطعت أول من يدخل السوق، ولا أخر من يخرج منها؛ فإنها معركة الشيطان، وبها ينصب رايته\".\nأخرجه مسلم (٧/ ١٤٤) .\nوخالفه يزيد بن سفيان بن عبد الله بن رَواحة فقال: ثنا سليمان التيمي: ... فذكره مرفوعًا.\nويزيد هذا: قال الذهبي في \" المغني \":\n\" له نسخة منكرة، تكلم فيه ابن حبان \".\nوخالف أيضًا القاسم بن يزيد بن كليب فقال: ثنا محمد بن فضيل عن\n_________\n(*) كذا في أصل الشيخ رحمه الله تعالى، وهو سبق قلم؛ والصواب: \" آخر \"؛ كما في \" المعجم الكبير \". (الناشر) .","vol":"14","page":1179},{"text":"عاصم به مرفوعًا بلفظ:\n\" لا تكن أول من يدخل السوق، ولا آخر من يخرج منها، ففيها باض الشيطان وفرَّخ \".\nأخرجه \"الطبراني \" (٦١١٨)، والخطيب في \" تاريخ بغدادي (١٢/ ٤٢٦) في ترجمة (القاسم بن يزيد بن كليب) وكناه: (أبو محمد المقري الوزَّان)، وقال:\n\"وقال ابن أبي سعد: كان شيخ صدق من الأخيار \".\nوذكر أنه مات في سنة اثنتين وخمسين ومئتين.\nقلت: فقول الهيثمي في \"المجمع \" (٤/ ٧٧):\n\" القاسم بن يزيد: إن كان هو الجرمي؛ فهو ثقة، وبقية رجاله رجال الصحيح \".\nقلت: كلا؛ ليس هو الجرمي.. فإنه متقدم على الوزَّان بسنين، فإنه مات سنة (١٩٤)، وكنيته: (أبو يزيد الموصلي) .\nولم أجد لأبي محمد الوزَّان ترجمة بغير ما ذكره الخطيب؛ ولذلك فلم تطمئن النفس لهذه المخالفة.\n<span data-type=\"title\" id=toc-7091>٧٠٧٤ </span>- (إنَّ الصَّلاةَ قُربانُ المؤْمنِ) .\nموضوع.\nأخرجه ابن عدي في\" الكامل \" (٥/ ٢١٦ - ٢١٧) قال: حدثنا علي بن إبراهيم البصري قال: ثنا أبو الأشج الكوفي قال: ثنا يزيد بن هارون عن","vol":"14","page":1180},{"text":"حميد عن أنس قال: ... فذكره.\nقلت: وهذا موضوع؛ أورده ابن عدي في ترجمة شيخه علي بن إبراهيم البصري، وقال فيه:\n\"روى عن الثقات بالبواطيل \". وقال عقب الحديث:\n\"وهذا باطل بهذا الإسناد، وبهذا اللفظ، وأظنه أراد الذي عند الأشج عن أبي خالد الأحمر عن عيسى بن ميسرة عن أبي الزناد عن أنس عن النبي ﷺ: \"الصلاة نور المؤمن \". فتوهمه حفظًا فأخطأ، أو تعمد في الإسناد والمتن\".\nوهذا اللفظ من حديث أنس طرف من حديث أبي مالك الأشعري، وهو مخرج في \" تخريج مشكلة الفقر\" برقم (٥٩) .\nوقال الإسماعيلي في علي بن إبراهيم هذا:\n\" لم يكن في الحديث بشيء \".\n<span data-type=\"title\" id=toc-7092>٧٠٧٥ </span>- (إِنَّ الْغَيْرَةَ مِنَ الْإِيمَانِ، وَإِنَّ الْمَذّاءَ مِنَ النِّفَاقِ، و(المذّاء): الدّيوثُ) .\nضعيف.\nأخرجه البيهقي قي \" السنن \" (٢٢٥ - ٢٢٦) من طريق عبد الرزاق:\nأنبأ معمر عن زيد بن أسلم قال: قال النبي ﷺ: ... فذكره. وقال البيهقي:\n\"ورواه أبو عبيد القاسم بن سلام عن غير واحد عن داود بن قيس عن زيد بن أسلم دون قوله: \"والمذاء: الديوث \". قال أبو عبيد: (المذّاء) أخذ من (المذي)؛ يعني: أن يجمع بين الرجال والنساء، ثم يخليهم يماذي بعضهم بعضًا. قال","vol":"14","page":1181},{"text":"البيهقي: ورواه غيرهما عن زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري عن النبي ﵌ موصولًا \".\nقلت: ولا يصح إسناده إلى زيد؛ كما كنت بينته برقم (١٨٠٨)، مع بيان خطأ وقع فيه الهيثمي، وتبعه عليه المناوي ثم الغماري. فراجعه إن شئت.\n<span data-type=\"title\" id=toc-7093>٧٠٧٦ </span>- (إنَّ الْكَذِبَ بَابٌ مِنْ أَبْوَابِ النِّفَاقِ) .\nموضوع.\nأخرجه الخرائطي في \" مساوئ الأخلاق \" (٦٢/ ١١١ و٦٥/١٢١) عن زياد بن المنذر عن أبي عبد الرحمن عن أبي أمامة مرفوعًا.\nقلت: وهذا موضوع؛ آفته زياد بن المنذر: قال الحافظ في \" التقريب \":\n\" رافضي كذبه يحيى بن معين\".\nونص كلام يحيى في \" الكامل\" لابن عدي (٣/ ١٨٩):\n\" كذاب عدو الله، ليس يساوي فلسًا \".\nوتابعه من هو شرٌّ منه؛ ألا وهو: عمر بن موسى عن القاسم به؛ وزاد في متنه:\n\" وإن آية النفاق أن يكون الرجل جَدِلًا خَصِمًا \".\nوعمر بن موسى - هو: الوجيهي -: قال الذهبي في \" المغني \":\n\" قال ابن حبان: يروي الموضوعات ... وأشهد بكذبه. وقال ابن عدي: هو ممن يضع \".","vol":"14","page":1182},{"text":"<span data-type=\"title\" id=toc-7094>٧٠٧٧ </span>- (إنَّ الَّذِي يُوَرِّثُ الْمَالَ غَيْرَ أَهْلِهِ عَلَيْهَا نِصْفُ عَذَابِ الْأُمَّةِ) .\nضعيف.\nأخرجه عبد الرزاق في \" المصنف \" (٧/ ٤٨٧/١٣٩٩١) قال: أخبرنا ابن جُريج عن شريك بن أبي نمر عن الحكم بن ثوبان: أن النبي ﵌ قال: ... فذكره.\nقلت: كذا وقع فيه: (الحكم بن ثوبان)، وقال محققه الشيخ الأعظمي ﵀ في التعليق عليه:\n\" كذا في (ص)، وشريك بن أبي نمر يروي عن عمر بن الحكم بن ثوبان، وهو من جلة أهل المدينة؛ فليحرر \".\nقلت: وهذا هو الظاهر، والله أعلم؛ فهو مرسلٌ. ووقع في \" الفتح الكبير \" للنبهاني: في \" (عب) عن ثوبان \".. وما أظنه إلا خطأ.\nقلت: وابن جريج: مدلس.","vol":"14","page":1183},{"text":"٧٠٧٨ - (الَّذِي جعل الدَّاءَ أَنْزَلَ الدَّواءَ؛ فجعل شفاء ما شاء فيما شاءَ) .\nضعيف.\nهكذا أورده السيوطي في \" الزيادة \"، وبالتالي الشيخ النبهاني في \" الفتح الكبير \" من رواية أبي نُعيم في \"الطب\" عن أبي هريرة، ولم أرهُ بهذا التمام في \" طب أبي نُعيم \"، وأظن أنه ملفق من روايتين مختلفتين فيه، كلتاهما عن أبي هريرة؛ أخرج (٨/ ٢) الأولى من طريق محمد بن أبي عمرو عن أبي سلمة عن أبي هريرة قال: قال رسول الله ﵌:","vol":"14","page":1183},{"text":"\" إِنَّ الَّذِي أَنْزَلَ الدَّاءَ أَنْزَلَ معه الدَّوَاءَ \".\nقلت: واسناده حسن.\nثم أخرجه من طريق يونس بن محمد: ثنا الهياج أو الصباح بن عبد الله العبدي: ثنا غالب القطان عن ابن سيرين عن أبي هريرة:\nأن رسول الله نعت الأدواء، ونعت معه الدواء، وان الله، يشفي من شاء بما شاء.\nقلت: وهذا إسناد ضعيف؛ لأنه إن كان عن الصباح بن عبد الله العبدي؛ فهو مجهولٌ، وان كان عن هياج - وهو: ابن بسطام الهروي -: قال أبو حاتم:\n\" يكتب حديثه \". وقال ابن معين:\n\" ضعيف\". وقال أبو داود:\n\"تركوا حديثه \" - كما في \"المغني \" -.\n<span data-type=\"title\" id=toc-7096>٧٠٧٩ </span>- (إن الله إذا أحبَّ عبدًا؛ جَعَلَ رزقَهُ كَفافًا) .\nضعيف.\nأخرجه الديلمي في \" مسنده \" (١/ ٢٢٥) عن أبي الشيخ معلقًا بسنده عن إسماعيل بن عَمرو: حدثنا علي بن هاشم عن عبيد الله بن الوليد عن يحيى بن هاني عن عروة عن علي بن أبي طالب: ... فذكره. ولكن سقط من النسخة رفعه.. وهو مرفوع، ذكره السيوطي في \"الجامع الصغير\" من رواية أبي الشيخ عن علي.","vol":"14","page":1184},{"text":"قلت: وهذا إسناد ضعيف؛ إسماعيل بن عَمرو - وهو: البجلي -: ضعفه ابن عدي وجماعة - كما في \"المغني \" -.\nوعبيد الله بن الوليد - وهو: الوصّافي -: ضعفوه.\nوعلي بن هاشم - هو: البريدي، وهو -: مختلف فيه، مع كونه من رجال مسلم، وقد أورده الذهبي في\" المغني \" وقال:\n\"صدوق، شيعي جلد. قال ابن حبان: روى المناكير عن المشاهير\".\n<span data-type=\"title\" id=toc-7097>٧٠٨٠ </span>- (إن الله تعالى إذا أنزل عاهة من السماء على أهل الأرض؛ صرفت عن عمار المساجد) .\nمنكر.\nأخرجه ابن عساكر في\" تاريخ دمشق \" (١٧/ ١١) من طريق خلف ابن سعيد بن خلف اللخمي: نا أبو الحسن علي بن الحسين القاضي - يعني: الأذني -: نا أبو الأزهر صدقة بن منصور بن عُبيد الله الكندي: نا محمد بن بكار: نا زافر بن سليمان عن عبد الله بن أبي صالح عن أنس بن مالك قال: قال رسول الله صلى الله عليه والله وسلم: ... فذكره.\nقلت: وهذا إسنادٌ ضعيفٌ؛ عبد الله بن أبي صالح: لم أعرفه.\nوزافر بن سليمان: وثقه جماعة، وضعفه آخرون.\nومن دون محمد بن بكار: لم أعرفهم.\nوخلف بن سعيد اللخمي: كأنه مجهول؛ ففي ترجمته أورد الحديث ابن عساكر، ولم يذكر عنه راويًا سوى أبى علي الأهوازي.","vol":"14","page":1185},{"text":"<span data-type=\"title\" id=toc-7098>٧٠٨١ </span>- (إِنَّ اللَّهَ تعالى أَعْطَانِي: (السَّبْعَ) .. مَكَانَ (التَّوْرَاةِ)، وَأَعْطَانِي: (الرَّاءَاتِ) إلى: (الطَّوَاسِينَ) .. مكان (الْإِنْجِيلِ)، وَأَعْطَانِي مَا بَيْنَ: (الطَّوَاسِينَ) إِلَى: (الْحَوَامِيمِ) .. مَكَانَ (الزَّبُورِ)، وَفَضَّلَنِي بِـ: (الْحَوَامِيمِ) وَ(الْمُفَصَّلِ)؛ مَا قَرَأَهُنَّ نَبِيٌّ مِنْ قَبْلِي) .\nمنكر جدًا.\nأخرجه ابن نصر في \" قيام الليل \" (٦٩) قال: حدثنا يحيى بن يحيى: أخبرنا خارجة عن عبد الله بن عطاء عن إسماعيل بن رافع عن الرقاشي وعن الحسن عن أنس: أنه سمع رسول الله ﵌ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ خارجة هذا - وهو: ابن مصعب الخراساني السرخسي -: ضغفه الجمهور، وتركه بعضهم، وكذبه ابن معين.\nو(عبد الله بن عطاء): هكذا الأصل، وهو محرف، والصواب مكان: (عطاء):\n(عرادة)، وهو الشيباني السدوسي، وقد ذكروه في الرواة عن اسماعيل بن رافع:\nوقد ضعفه الجمهور، وقال البخاري:\n\"منكر الحديث\".\nوإسماعيل بن رافع: قال الذهبي في \" المغني \":\n\" ضعفوه جدًا. قال الدارقطني والنسائي: متروك\".\nوشيخه الرقاشي: مثله؛ قال الذهبي:\n\" قال النسائي وغيره: متروك \".\nوهو هنا متابع من قبل (الحسن) - وهو: البصري - لكنه مدلس.","vol":"14","page":1186},{"text":"<span data-type=\"title\" id=toc-7099>٧٠٨٢ </span>- (إن الله تعالى أمرني أن أعلمكم مما علمني، وأن أؤدبكم. إذا قمتم على أبواب حجركم؛ فاذكروا اسم الله يرجع؛ الخبيث عن منازلكم،وإذا وضع بين يدي أحدكم طعام؛ فليسم الله؛ حتى لا يشارككم الخبيث في أرزاقكم، ومن اغتسل بالليل؛ فليحاذر عن عورته، فإن لم يفعل فأصابه لمم؛ فلا يلومن إلا نفسه، ومن بال في مغتسله فأصابه الوسواس؛ فلا يلومن إلا نفسه، وإذا رفعتم المائدة؛ فاكنُسوا ما تحتها؛ فإن الشياطين يلتقطون ما تحتها؛ فلا تجعلوا لهم نصيبًا في طعامكم) .\nمنكر جدًا.\nهكذا ساقه السيوطي في \" الجامع الصغير \" وفي \"الكبير\" أيضًا من رواية الحكيم عن أبي هريرة. فعقب عليه المناوي بقوله:\n\"لكنه لم يسنده - كما يوهمه صنيع المصنف -؛ بل قال: حدثنا الحسن بن عمر بن شقيق البصري يرفعه إلى أبي هريرة. هذه عبارته \".\nقلت: فهو معضل؛ بين ابن شقيق وأبي هريرة مفاوز. ومن الغريب والأخطاء المتكررة أنه وقع في \"الجامع الصغير \"، وفي نسخة \"الفيض\" بالذات مرموزًا له بالحُسْن، واغترت بذلك اللجنة المعلقة على \" الجامع الكبير \" (٣/ ١٤٩١/٤٧١٢)؛ فنقلوا الرمز المذكور وأقروه!","vol":"14","page":1187},{"text":"٧٠٨٣ - (إِنَّ اللَّهَ ﷿ أَوْحَى إِلَى نَبِيٍّ مِنْ بَنِي إِسْرَائِيلَ: أَنْ أَخْبِرْ قَوْمَكَ: أَنْ لَيْسَ عَبْدٌ يَصُومُ يَوْمًا ابْتِغَاءَ وَجْهِي إِلَّا أصْحَحْتُ جِسْمَهُ، وَأَعْظَمْتُ أَجْرَهُ) .\nضعيف جدًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/٤١١/ ٣٩٢٣)","vol":"14","page":1187},{"text":"من طريق أبي نافع المعافري عن إسحاق بن أَسِيد عن أبي بكر الهذلي عن أبي إسحاق الهمداني: أن علي بن أبي طالب قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد واه جدًا؛ مسلسل بالعلل:\nالأ ولى: أبو إسحاق - هو: السبيعي -، مدلس مختلط.\nوالثانية: أبو بكر الهذلي: أحد المتروكين - كما قال الذهبي في \"المغني \" -.\nالثالثة: إسحاق بن أسيد: قال الذهبي:\n\"قال أبو حاتم: لا يشتغل به \".\nالرابعة: أبو نافع المعافري: لم أعرفه.\n<span data-type=\"title\" id=toc-7101>٧٠٨٤ </span>- (إن الله تبارك وتعاتى باركَ [ما بين] العريشِ والفرات، وخصّ فلسطين بالتقدِيس - يعني: بالتطهير -) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١/ ١٤٠) من طريق هشام ابن عمار: نا الوليد: نا زهير بن محمد قال: حُدِّثت أن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا مع إعضال (زهير بن محمد) إياه - من أتباع التابعين -؛ فإنه مضعَّف في رواية الشاميين عنه. قال الحافظ في \" التقريب \":\n\" رواية أهل الشام عنه غير مستقيمة، فضعف بسببها. قال البخاري عن أحمد: كأن زهيرًا الذي يروي عنه الشاميون آخر. وقال أبو حاتم: حدث في الشام من حفظه فكثر غلطه \".","vol":"14","page":1188},{"text":"<span data-type=\"title\" id=toc-7102>٧٠٨٥ </span>- (إن الله تعالى تجوَّزَ لكم عنْ صَدَقةِ الخيلِ والرَّقيقِ) .\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (٥/ ٢٨٧) من طريق عبد العزيز ابن الحصين عن عمرو بن دينار المكي: أنه أخبره عن جابر بن عبد الله الأنصاري مرفوعًا. وقال:\n\"هذا بهذا الإسناد غير محفوظ \".\nذكره في ترجمة عبد العزيز بن الحصين، وقال في أولها:\n\"ضعيف الحديث \". وفي آخرها:\n\" بيِّن الضعف فيما يرويه \". وقال الذهبي في \"المغني \":\n\"ضعفه يحيى والناس \".\nوقد صح الحديث من حديث أبي هريرة بلفظ:\n\" ليس على المسلم في عبده، ولا في فرسه صدقة \".\nرواه الشيخان وغيرهما، وهو مخرج في \" الصحيحة \" (٢١٨٩)، وفي \"الضعيفة \" (٤٠١٤) بزيادة منكرة وقعت فيه، صحّحها الشيخ (زاهد الكوثري) وغيره من متعصبة الحنفية!","vol":"14","page":1189},{"text":"٧٠٨٦ - (إن الله جميل يحب الجمال، سخي يحب السخاء، نظيف يحب النظافة، فاكْسحُوا أَفنيتَكم) .\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (٥/ ٢٩٢) من طريق أحمد بن","vol":"14","page":1189},{"text":"بُديل: ثتا حسين بن علي الجعفي: ثنا ابن أبي رواد عن سالم عن أبيه قال: ... فذكره مرفوعًا.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير أحمد بن بُديل:\nقال ابن عدي (١/ ١٨٦):\n\" يروي عن حفص بن غياث وغيره مناكير \"، ثم. ساق له حديثًا غير هذا، وأعله به، وقال:\n\"وله أحاديث لا يتابع عليها عن قوم ثقات، وهو ممن يكتب حديثه مع ضعفه \".\nقلت: فأستغرب مع هذا أن لا يورِد في ترجمته هذا الحديث، وإنما أورده في ترجمة (عبد العزيز بن أبي رواد)، وشتان ما بين ترجمتيهما حتى عند ابن عدي نفسه، وحسبك دليلًا على ما قلت أنه روى عن ابن معين أنه وثَّق ابن أبي رواد،\nوختم هو ترجمته بقوله:\n\" ولعبد العزيز بن أبي رواد غير حديث، وفي بعض رواياته ما لا يتابع عليه \".\nنعم \" فيه كلام يسير، لا ينزل حديثه عن مرتبة الحسن، ولذلك قال الحافظ في \"التقريب \":\n\"صدوق عابد، ربما وهم، ورمي بالإرجاء \".\nوالجملة الأولى من الحديث صحت في أحاديث أخرى، قد خرجت بعضها في \" الصحيحة \" (١٦٢٦) . والجملة الأخيرة ثبتت من رواية سعد بن أبي\nوقاص بلفظ:\n\"طهروا أفنيتكم؛ فإن اليهود لا تطهر أفنيتها \".","vol":"14","page":1190},{"text":"وهو مخرج فيه برقم (٢٣٦)، وتحته رواية أخرى فيها:\n\" ... نظيف يحب النظافة \".\nلكن إسناده ضعيف؛ كما هو مبين هناك.\n<span data-type=\"title\" id=toc-7104>٧٠٨٧ </span>- (إِنَّ اللَّهَ ﷿ كَرِهَ لَكُمِ الْبَيَانَ؛ كُلَّ الْبَيَانِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" (٨/١٩٤/ ٧٦٩٥) من طريق عفير بن معدان عن سُليم بن عامر عن أبي أمامة مرفوعًا.\nوهذا إسناد ضعيف؛ عفير بن معدان: قال الذهبي في \" المغني \":\n\" ضعفوه. قال أبو حاتم: لا يشتغل بحديثه \".\nوبه أعله الهيثمي في \" المجمع \" (٨/ ١١٦)؛ فقال:\n\" وهو ضعيف \". وكذا ضعفه الحافظ في \"التقريب \".","vol":"14","page":1191},{"text":"٧٠٨٨ - (إِنَّ اللَّهَ تَعَالَى لَمْ يَبْعَثْنِي طَعَّانًا، وَلَا لَعَّانًا، وَلَكِنْ بَعَثَنِي دَاعِيَةَ وَرَحْمَةٍ، اللَّهُمَّ! اغْفر لِقَوْمِي فَإِنَّهُمْ لَا يَعْلَمُونَ) .\nضعيف.\nأخرجه البيهقي في\" شعب الإيمان\" (٢/١٦٤/ ١٤٤٧) من طريق يونس بن بكير عن عبيد الله بن الوليد عن عبد الله بن عبيد قال: لما كُسرت رباعية رسول الله ﷺ، وشُج في جبهته، فجعلت الدماء تسيل على وجهه؛ قيل: يا رسول الله! ادعُ الله عليهم. فقال ﷺ: ... فذكره.","vol":"14","page":1191},{"text":"وقال البيهقي:\n\"هذا مرسل \".\nقلت: هو مع إرساله؛ الراوي عنه؛ (عبيد الله بن الوليد) - وهو: الوصافي -:\nضعيف - كما في \" المغني \" و\" التقريب \" -.\nثم عقب عليه البيهقي بحديث سهل بن سعد قال: قال رسول الله ﷺ:\n\" اللهم! اغفر لقومي؛ فإنهم لا يعلمون \".\nوفي إسناده ضعف، والأصح. أن النبي ﷺ حكى ذلك عن نبي ضربه قومه\n- كماجاء في \" الصحيحين \" -.\nلكن قد ثبت بمجموع طرق: أن النبي ﷺ دعا بذلك لقومه أيضًا، وأن المقصود به أن يغفر لهم شجهم لوجهه ﷺ.\nوتجد تفصيل هذا الإجمال في \"الصحيحة \" (٣١٧٥) .\nوأصل الحديث قد جاء بنحوه من حديث أبي هريرة وغيره؛ فانظر \" الصحيحة \" (٣٩٤٥) .\n<span data-type=\"title\" id=toc-7106>٧٠٨٩ </span>- (إن الله تعالى لم يجعلني لحَّانًا؛ اخْتارَ لي خيرَ الكلام: كتابَه القُرآن) .\nمنكر.\nوقد أورده السيوطي في \"الجامع الصغير \" من رواية الشيرازي في \"الألقاب\" عن أبي هريرة.","vol":"14","page":1192},{"text":"قلت: وقد أخرجه الديلمي في \" مسند الفردوس \" من طريق عامر بن عمر المعروف بـ (موقية): حدثنا عبد الرحمن بن يحيى العذري: حدثنا مالك عن سُمي عن أبي صالح عن أبي هريرة قال: قلنا يا رسول الله! ما رأينا أفصح منك. قال: ... فذكره.\nقلت: العُذري هذا: قال العقيلي:\n\"مجهول لا يقيم الحديث\". وساق له بعض الأحاديث عن مالك وقال:\n\" ليس لها أصل\".\nواستنكر (الدارقطني) أحدها، وساق له أحاديث أخرى، وقال:\n\" وقد تفرد بها عن مالك، وليس هو بقوي \"، وقال في موضع أخر:\n\" ضعيف\". وقال الأزدي:\n\"متروك لا يحتج بحديثه\". وقال الحاكم أبو أحمد:\n\" لا يعتمد على روايته \".\nوأما عامر بن عمر: فلم أعرفه.\n<span data-type=\"title\" id=toc-7107>٧٠٩٠ </span>- (إن اللهَ لا يهْتكُ ستِْرَ عبد فيه مثقال ذرة من خير) .\nضعيف جدًا.\nأخرجه ابن عدي في \" الكامل \" (٣/ ١٢٩) من طريق داهر ابن نوح: ثنا الربيع بن بدر: ثنا أيوب عن أبي قلابة عن أنس: قال رسول الله ﵌: ... فذكره.","vol":"14","page":1193},{"text":"قلت: وهذا إسناد ضعيف جدًا؛ آفته الربيع بن بدر، فإنه متروك الحديث - كما قال النسائي وغيره -.\nوداهر بن نوح: قال الدارقطني:\n\" ليس بقوي في الحديث \".\nوأما ابن حبان فذكره في \" الثقات\"، وقال:\n\" ربما أخطأ \". قال الحافظ في \" اللسان \":\n\"وأخرج مع ذلك حديثه في (صحيحه) \".\n<span data-type=\"title\" id=toc-7108>٧٠٩١ </span>- (إِنَّ اللَّهَ يُبْغِضُ ابْنَ السَبْعِينَ فِي هَيْئَةِ ابْنِ عِشْرِينَ؛ فِي مِشْيَتِهِ وَمَنْظَرِهِ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٦/ ٥٧/ ٥٧٨٢) من طريق أبي بلال الأشعري قال: نا يحيى بن العلاء عن موسى بن محمد بن إبراهيم عن أبيه عن أنس بن مالك مرفوعًا. وقال الطبراني:\n\" لا يروى إلا بهذا الإسناد؛ تفرد به موسى بن محمد بن إبراهيم \".\nقلت: قال الدارقطني:\n\" متروك \" - كما في \" المغني \" -.\nقلت: ويحيى بن العلاء شر منه: قال أحمد:\n\"كان يضع الحديث \".","vol":"14","page":1194},{"text":"<span data-type=\"title\" id=toc-7109>٧٠٩٢ </span>- (إنَّ الله تعالى يبغضُ البخيلَ في حياته، السَّخي عندَ موتِه) .\nموضوع.\nأخرجه الخطيب في كتاب \" البخلاء \" (ص ٤٤) من طريق أحمد ابن نصر بن عبد الله الذارع النهرواني: حدثنا أبو معاوية ثابت بن اسماعيل الرفاء: حدثنا زيد بن أخزم: حدثنا عبد الصمد: حدثنا سالم الطائي: حدثنا سعيد بن مسروق عن رجل عن علي بن أبي طالب مرفوعًا.\nقلت: وهذا إسناد موضوع؛ المتهم به أحمد بن نصر الذارع هذا: قال الذهبي في \"المغني \":\n\" وضاع مفترٍ، له جزء مشهور. قال الدارقطني: دجال \".\nوساق له في \" الميزان \" بعض أباطيله.\nوقد ترجمه الخطيب في \" تاريخه\" بروايته عن جماعة من الحفاظ، وقال:\n\" (وجماعة غير هؤلاء ممن لا يعرف. وفي حديثه نكرة تدل على أنه ليس بثقة \".\nقلت: وكأنه يشير بقوله: \" ممن لا يعرف \" إلى شيخه ثابت بن إسماعيل الرفاء، وقد أشار إلى ذلك في ترجمة ثابت (٧/ ١٤٣) بقوله:\n\" حدث أحمد بن عبد الله بن نصر الذارع عنه عن سريج بن يونس، والذارع غير ثقة\".\nوتابعي الحديث رجل لم يسم؛ فهو مجهول.","vol":"14","page":1195},{"text":"٧٠٩٣ - (إن الله يبغضُ المعبسَ في وُجوه إخوانِه) .\nموضوع.\nأخرجه الديلمي في \" مسنده \" (١/ ٢٤٥) من طريق عيسى بن","vol":"14","page":1195},{"text":"مهران عن الحسن بن الحسين عن الحسن بن زيد عن جعفر بن محمد عن أبيه [عن علي] قال: قال رسول الله ﵌: ... فذكره.\nقلت: وهذا إسناد موضوع؛ آفته (عيسى بن مهران): قال الذهبي في \"المغني\":\n\"رافضي خبيث، لقيه محمد بن جرير. قال ابن عدي: حدث بأحاديث موضوعة، وهو متحرق في رفضه \".\n<span data-type=\"title\" id=toc-7111>٧٠٩٤ </span>- (إن الله وعدني بإسلام أبي الدرداء) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير\" - كما في \" جامع المسانيد \" (١٣/ ٥٧٩) - فقال:\n\"وقال الطبراني: حدثنا بكر بن إسماعيل: حدثنا عبد الله بن صالح:\nحدثنا معاوية بن صالح عن أبي الزاهرية بن كريب عن جبير بن نفير عن أبي الدرداء أنه قال:\nلا مدينة بعد عثمان، ولا رخاء بعد معاوية. وقال النبي ﵌: ... فذكر الحديث، وذكر في آخره:\n\" ... فأسلم \".\nوهكذا أورده الهيثمي في \" المجمع \" (٩/ ٩٥) وقال:\n\"رواه الطبراني، وإسناده حسن \".\nكذا قال. وفيه نظر من ناحيتين:","vol":"14","page":1196},{"text":"الأولى: الضعف المعروف في عبد الله بن صالح - وهو: كاتب الليث -: قال الحافظ في\" التقريب \":\n\"صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة\".\nوالأخرى: بكر بن اسماعيل - هو: بكر بن سهل بن اسماعيل الدمياطي، نسب إلى جده -: قال الذهبي:\n\"مقارب الحال. قال النسائي: ضعيف\".\n<span data-type=\"title\" id=toc-7112>٧٠٩٥ </span>- (إن الله يحب من عباده الغيورَ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٨/ ٢١٥/ ٨٤٤١) من طريق محمد بن بكير قال: نا محمد بن الفضل بن عطية عن زيد العمي عن مُرة\nعن علي بن أبي طالب عن النبي ﵌ أنه قال:\n\"إني لغيور، والله أغير مني، وإن الله ... \". وقال:\n\" لا يروى عن علي الا بهذا الإسناد، تفرد به محمد بن بكير \".\nقلت: وهو صدوق يخطئ - كما في\" التقريب \" -، وإنما آفته محمد بن الفضل ابن عطية؛ فقد قال الحافظ في\" التقريب \":\n\"كذبوه \".\nوزيد العمي - وهو: ابن الحواري -: ضعيف.\nوأحاديث: (إن الله أغير ...) معروفة الصحة في غير ما حديث.","vol":"14","page":1197},{"text":"<span data-type=\"title\" id=toc-7113>٧٠٩٦ </span>- (إن الله يخمي عبذه الدنيا؛ كما يخمي الزاعي ال! ثئفيق غنقه عن قراتع الققكة) .\nضعيف جدًا.\nأخرجه ابن أبي الدنيا في \" ذم الدنيا\" (٢١٠)، ومن طريقه البيهقي في \" الشعب \" (١٠٤٥١)، وأبو نعيم في \" الحلية \" (١/ ٢٧٦) من طريق زائدة عن شيخ من أهل البصرة عن أمية بن قسيم عن حذيفة مرفوعًا.\nإلا (أبو نعيم)؛ فإنه أوقفه وسمى الشيخ البصري: \" أبان بن أبي عياش\".\nقلت: وأبان: متروك، وأمية بن قسيم: لم أجد له ترجمة.\nوقد صح الحديث عن غير واحد من الصحابة؛ منهم: أبو سعيد الخدري:\nولفظه:\n\" ... وهو يحبه؛ كما تحمون مريضكم الطعام والشراب \".\nوهو مخرج في \" المشكاة \" (٥٢٥٠ - التحقيق الثاني) .","vol":"14","page":1198},{"text":"٧٠٩٧ - (اللَّهَ يُخَفِّفُ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ طُولَ يَوْمِ الْقِيَامَةِ؛ كَوَقْتِ صلاة مكتوبة) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (١/ ٣٢٥/ ٣٦٢) من طريق نعيم بن حماد: ثنا ابن المبارك عن معمر عن همام بن منبه عن أبي هريرة - أظنه رفعه - إلى النبي ﷺ: ... فذكره. وقال البيهقي:\n\" ولا أدري من القائل: أظنه \".\nقلت: القائل هو: نعيم بن حماد؛ لضعفه المعروف به، ولأنه قد رواه في \"زوائد","vol":"14","page":1198},{"text":"زهد ابن المبارك \" بسند آخر موقوفًا مختصرًا؛ فقال (١٠٠/ ٣٤٨): أنا معمر عن قتادة عن زرارة بن أبي أوفى عن أبي هريرة قال:\n\"يقصر يومئذٍ على المؤمن، حتى يكون كوقت صلاة \".\nوقد روي الحديث عن دراج عن أبي الهيثم عن أبي سعيد مرفوعًا.\nوهو مخرج في \" المشكاة، (٥٥٦٥) . وصح عن أبي هريرة ما يخالف ما تقدم بلفظ:\n\" يهون ذلك على المؤمن؛ كتدلي الشمس للغروب إلى أن تغرب \".\nوهو مخرج في \" الصحيحة \". برقم (٢٨١٧)، وفي \"التعليق الرغيب\" (٤/١٩٦) .\n<span data-type=\"title\" id=toc-7115>٧٠٩٨ </span>- (إن الله تعالى يسأل العبد عن فضل علمه، كما يسأله عن فضل ماله) .\nلا أصل له بهذا السياق.\nوإن أورده السيوطي في \"جامعيه\" من رواية الطبراني في \" الأوسط \" عن ابن عمر، ولا أدري كيف وقع له هذا الوهم الفاحش؛ فإن الحديث في \" المعجم الأوسط \" (١/ ١٤٢/ ٤٤٨) بلفظ:\n\" إذا كان يوم القيامة؛ دعا الله عبدًا من عبيده، فيوقف بين يديه، فيسأله عن جاهه؛ كما يسأله عن ماله \".\nوهكذا رواه في \"المعجم الصغير\" (ص ٦ - هندية) .\nوكذلك ذكره الهيثمي في \" مجمع الزوائد \" (١٠/ ٣٤٦)؛ لكن من رواية الطبراني في \"الصغير\" فقط!","vol":"14","page":1199},{"text":"وهكذا رواه جمع آخر عن ابن عمر؛، منهم: ابن عدي في \" الكامل \" (٧/١٧١)، وابن حبان في \" الضعفاء \" (٣/ ١٣٧)، والخطيب في \" تاريخ بغداد\" (٨/ ٩٩)، وابن الجوزي في \" الموضوعات \" (٢/١٦٨)، وابن طاهر المقدسي في \" تذكرة الموضوعات \" (ص ٩) .\nوكلهم أخرجوه من طريق يوسف بن يونس الأفطس قال: نا سليمان بن بلال عن عبد الله بن دينار عن ابن عمر قال: ... فذكره مرفوعًا. وقال الطبراني:\n\" تفرد به يوسف بن يونس \". وقال ابن عدي:\n\" هذا منكر لا يرويه غير الأفطس \". وقال الخطيب:\n\"هذا الحديث غريب جدًا، لا أعلمه يروى إلا بهذا الإسناد، تفرد به أحمد ابن خليد\".\nقلت: بل قد توبع، والآفة من الأفطس، وقد قال ابن حبان فيه:\n\" شيخ يروي عن سليمان بن بلال ما ليس من حديثه \". ثم ساق له هذا الحديث وقال:\n\" لا أصل له من كلام النبي ﵊ \". والحديث مخرج في \" الروض النضير \" برقم (٤٨٣) .\n<span data-type=\"title\" id=toc-7116>٧٠٩٩ </span>- (إن الله تعالى يزيد في عُمُر الرجل بِبرِّه والدَيه) .\nموضوع.\nأخرجه ابن عدي في \" الكامل \" (٦/ ١١٩) من طريق أحمد بن\nمنيع وغيره، بالسند عن الكلبي عن أبي صالح عن جابر مرفوعًا به.","vol":"14","page":1200},{"text":"قلت: وهذا: الكلبي - هو: محمد بن السائب بن بشر الكلبي -: قال الذهبي في \"المغني \":\n\"تركوه. كذبه سليمان التيمي وزائدة وابن معين، وتركه القطان وعبد الرحمن\".\nوقال الحافظ في \" التقريب \":\n\" متهم بالكذب، ورمي بالرفض\"، وبه أعله في \"المطالب المسندة\"، فقال:\n\" الكلبي: متروك \".\n<span data-type=\"title\" id=toc-7117>٧١٠٠ </span>- (إن الله تعالى ئسعز جهئم كل يوم في نضف الئهاير، وئخبئها في يويم الجفية) .\nموضوع.\nأخرجه ابن حبان في \" الضعفاء \" (١/ ١٩٠)، والطبراني في \" المعجم الكبير \" (٢٢/٦٠/١٤٤)، وفي \" مسند الشاميين\" برقم (٣٣٩٣) عن بشربن عون: ثنا بكار بن تميم عن مكحول عن وائلة قال:\nسأل سائل رسول الله ﷺ: ما بال يوم الجمعة يؤذن فيها بالصلاة في نصف النهار، وقد نهيت عن سائر الأيام؟! فقال: ... فذكره.\nقلت: وهذا موضوع؛ آفته بشو بن عون: قال ابن حبان في\" الضعفاء\":\n\" روى عن بكار بن تميم عن مكحول عن واثلة نسخة فيها ست مئة حديث كلها موضوعة، لا يجوز الاحتجاج به بحال \".\nوشيخه بكار بن تميم: مجهول.","vol":"14","page":1201},{"text":"<span data-type=\"title\" id=toc-7118>٧١٠١ </span>- (إِنَّ اللَّهُ لَيَغْضَبُ على من لا يسأله، ولا يفعل ذلك أحدٌ\nغيره) .\nمنكر.\nأخرجه الديلمي في \" مسنده \" (١/ ٢٥٠) من طريق أحمد بن إبراهيم بن تركان: حدثنا عبد الله بن أحمد بن مملوس: حدثنا محمد بن محمد الأنصاري: حدثنا محمد بن الصباح: حدثنا مروان بن معاوية: حدثنا أبو المليح عن أبي صالح عن أبي هريرة مرفوعًا.\nقلت: وهذا إسناد مظلم؛ من دون محمد بن الصباح - وهو: الجرجرائي -: لم أعرفهم.\nوالجرجائي: قال الذهبي في \" المغني \":\n\" وثقه أبو زرعة، وله حديث منكر \".","vol":"14","page":1202},{"text":"<span data-type=\"title\" id=toc-7119>٧١٠٢ </span>- (إن الله عزوجل يقول: إني لأهم بأهل الأرض عذابًا، فإذا نظرت إلى عُمَّارِ بُيوتي والى المتحابِّين فيَّ، وإلى المستغفرين بالأسحار صرفته عنهم) .\nضعيف جدًا.\nأخرجه ابن عدي في \" الكامل \" (٤/ ٦١)، والبيهقي في \" شعب الإيمان \" (٦/ ٥٠٠/ ٩٠٥١) من طريق صالح المُرّي عن ثابت عن أنس ابن مالك قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أورده ابن عدي في ترجمة صالح هذا، وروى عن عمرو بن علي أنه قال:","vol":"14","page":1202},{"text":"\" منكر الحديث جدًا، يحدث عن قوم ثقات بأحاديث مناكير\". وعن البخاري أنه قال:\n\"منكر الحديث \". وعن النسائي أنه قال:\n\" متروك الحديث \".\nثم ساق له أحاديث كثيرة مما أنكر عليه، وختم ترجمته بقوله:\n\" وعامة أحاديثه التي ذكرت والتي لم أذكر منكرات؛ ينكرها الأئمة عليه، وليس هو بصاحب حديث، وإنما أتي من قلة معرفته بالأسانيد والمتون، وعندي - مع هذا - أنه لا يتعمد الكذب؛ بل يغلط بيّنًا \".\n<span data-type=\"title\" id=toc-7120>٧١٠٣ </span>- (إنَّ اللهَ تعالى يَقُولُ: \" يَا ابْنَ آدَمَ! أَوْدِعْ مِنْ كَنْزِكَ عِنْدِي ولَا حَرْقٌ، وَلَا غرقٌ، وَلَا سرقٌ؛ أُوفِيكَهُ أَحْوَجَ مَا تَكُونُ إِلَيْهِ) .\nمنكر.\nأخرجه البيهقي في \" شعب الإيمان \" (٣/٢١١/ ٣٣٤٢) بسند صحيح عن الحسن مرفوعًا. وقال:\n\"هذا مرسل \".\nقلت: والحسن - هو: البصري -، ومراسيله من أوهى المراسيل.","vol":"14","page":1203},{"text":"٧١٠٤ - (إنَّ المتشدِّقينَ في النارِ) .\nضعيف.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/١٩٥/ ٧٦٩٦) من طريق عفير بن معدان عن سليم بن عامر عن أبي أمامة ﵁ مرفوعًا.","vol":"14","page":1203},{"text":"قلت: وهذا إسناد ضعيف؛ فإن عفير بن معدان: ضعفوه، وبه أعله الهيثمي فقال في \" مجمع الزوائد \" (٨/١١٦):\n\"وفيه عفير بن معدان، وهو ضعيف \".\n<span data-type=\"title\" id=toc-7122>٧١٠٥ </span>- (إِنَّ الْمُرَابِطَ فِي سَبِيلِ اللَّهِ أَعْظَمُ أَجْرًا مِنْ رَجُلٍ جَمَعَ كَعْبَيْهِ\nبوتادِ شَهْرٍ صيَامَهُ وَقَيامَهُ) .\nمنكر.\nأخرجه البيهقي في \" شعب الإيمان \" (٤/ ٤٢/ ٤٢٩٤) من طريق جميع بن ثوب الرحبي عن خالد بن معدان عن أبي أمامة مرفوعًا.\nقلت: قال الذهبي في \"المغني \":\n\" منكر الحديث. قاله البخاري \".","vol":"14","page":1204},{"text":"٧١٠٦ - (إن المليلة والصداع يولعان بالمؤمن، وإن ذنبه مثل جبل أحد؛ حتى لا يدعا عليه من ذنبه مثقال حبة من خردل) .\nضعيف جدًا.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٩/ ٣٨٦) من طريق إبراهيم بن هشام بن يحيى بن يحيى: حدثنا سعيد بن عبد العزيز: [حدثنا] يزيد بن أبي حبيب عن معاذ بن سهل بن أنس الجهني عن أبيه عن جده قال: دخلت على أبي الدرداء أعوده في مرضه فقلت: يا أبا الدرداء! إنا نحب أن تصح، فلا تمرض. فقال: سمعت رسول الله ﷺ يقول: ... فذكره. وقال ابن عساكر:","vol":"14","page":1204},{"text":"\"كذا وقع في هذه الرواية، وهو سهل بن معاذ بن أنس\".\nيعني: أنه انقلب اسمه على الراوي؛ فقال: أخبرناه على الصواب ...؛ فساق إسناده من طريق ابن لهيعة عن يزيد بن أبي حبيب عن سهل بن معاذ بن أنس الجهني عن أبيه عن جده عن أبي الدرداء عن النبي ﷺ بمثل حديث قبله.\nقلت: وليس من الضروري أن يكون لفظه كلفظ حديث الترجمة، على أن ابن لهيعة: ضعيف.\nوعلة الحديث إبراهيم بن هشام بن يحيى: قال الذهبي في \" المغني \":\n\"قال أبو حاتم وغيره: ليس بثقة. ووثقه الطبراني، وحكى عنه أبو حاتم ما يدل على أنه لا يعي الحديث \".\nقلت: فالخطأ منه في قلب اسم الراوي أيضًا.\n<span data-type=\"title\" id=toc-7124>٧١٠٧ </span>- (إِنَّ الْمَلَائِكَةَ لَا تَزَالُ تُصَلِّي عَلَى أَحَدِكُمْ مَا دَامَتْ مَائِدَتُهُ مَوْضُوعَةً) .\nضعيف.\nأخرجه الطبراني في \" المعجم الأوسط \" (١/ ٣٠٨/ ١٠٣٥)، والبيهقي في\" الشعب \" (٧/ ٩٩/ ٩٦٢٦) من طريق مندل بن علي عن عبد الله بن سنان، وفي \" الشعب \" (يسار) عن عائشة بنت طلحة عن عائشة ﵂ مرفوعًا.\nقلت: مندل بن علي: ضعيف.\nوشيخه عبد الله بن سنان - أو يسار -: لم يتبين لي من هو؟ والله أعلم.","vol":"14","page":1205},{"text":"<span data-type=\"title\" id=toc-7125>٧١٠٨ </span>- (إِنَّ النِّيلَ يَخْرُجُ مِنَ الْجَنَّةِ، وَلَوِ الْتَمَسْتُمْ فِيهِ حِينَ يَمُجُّ؛ لَوَجَدْتُمْ مِنْ وَرَقِهَا) .\nمنكر.\nأخرجه أبو الشيخ في \"العظمة \" (٤/١٤١٩/ ٩٣٥) من طريق علي بن الوليد بن محمد بن الجراح ابن أخي وكيع - ثقة -: حدثنا يونس بن بكير قال: حدثني محمد بن إسحاق: حدثني سعيد بن يزيد - أحسب أنه أبو شجاع\nالمصري - عن عبد الله بن مغيث مولى الزيير عن أبي هريرة ﵁ قال: سمعت النبي ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن مغيث مولى الزبير: لم أجد من ترجمه، وما ذكره الأخ الفاضل رضاء الله في تعليقه على \"العظمة \" أنه: \" لعله عبد الله بن مغيث بن أيي يردة الطفري حجازي أنصاري ذكره الحافظ\nابن حجر في \" تعجيل المنفعة\" (ص ٢٣٦) وقال:\n\" ذكره ابن حبان في \" الثقات\" ولم يذكر أنه مولى الزبير \".\nوقلت: هذا الإحتمال بعيد عندي؛ لأنه زبيري ولاءً كما ذكر - ولو سلمنا بذلك؛ فليس قيه أنه سمع من أبي هريرة، وابن حبان إنما ذكره في الطبقة الثالثة من \" ثقاته \" (٧/ ٤٣) .\nويونس: مختلف فيه؛ قال الحافظ:\n\" صدوق يخطئ \".\nوالحديث بشطره الثاني منكر؛ لمخالفته حديث مسلم وغيره عن أبي هريرة قال: قال رسول الله ﷺ:","vol":"14","page":1206},{"text":"\" سيحان وجيحان والفرات والنيل، كل من أنهار الجنة \". وهو مخرج في \" الأحاديث الصحيحة \" (١١٠) .\n<span data-type=\"title\" id=toc-7126>٧١٠٩ </span>- (إن اليد المعطية هي العليا، والسائلة هي السفلى، [فما استغنيتَ] فلا تسألْ؛ فإن مالَ اللهِ مسؤولٌ ومُعطَى) .\nمنكر بهذا التمام.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٤٠/ ٤٦٢) من طريق عاصم بن عبد الله بن نعيم عن أبيه عن عروة بن محمد بن عطية السعدي عن أبيه عن جده.\nأنه قدم على رسول الله ﷺ في وفد من قومه من ثقيف، قال: فلما دخلنا على النبي ﷺ فكان فيما ذكر أن سألوه فقال لهم: \" هل قدم معكم أحد من غيركم؟ \"، قالوا: نعم، قدم معنا فتى منا خلفناه في رحالنا، قال: \"فأرسلوا إليه\"، قال: فلما دخلت عليه وهم عنده ليستقبلني فقال: ... فذكره.\nقلت: وهذا إسناد ضعيف مظلم:\n(عروة بن محمد بن عطية السعدي) وابنه (*) هما من المقبولين عند ابن حجر، وقال الذهبي في محمد بن عطية السعدي:\n\" ما روى عنه سوى ولده عروة الأمير\".\nوعبد الله بن نعيم: قال الذهبي:\n_________\n(*) كذا في أول الشيخ ﵀، وهو سبق قلم، والصواب: \" أبوه \". (الناشر) .","vol":"14","page":1207},{"text":"\"تكلم فيه \".\nقلت: وقد وثقه بعضهم، منهم \" ابن حبان \"، وأخرج له حديثًا في فضل أبي عامر الأشعري، وفيه نكارة - كما بينته فيما تقدم برقم (٦٤٨٩) -، ويبدو لي مما قيل في ترجمته أنه وسط حسن الحديث. والله أعلم.\nوأما ابنه (عاصم بن عبد الله بن نعيم): فهو غير معروف، أورده ابن أبي حاتم من رواية ابن وهب الراوي عنه هذا الحديث ولم يزد.\nوالزيادة التي بين المعكوفتين من \" الزيادة على الجامع الصغير\"، ووقعت فيه لفظة (المعطية): (المنطية) بالنون فكان العين، وكذلك وقع فى \" الاستيعاب \" لابن عبد البر من طريق آخر عن عروة بن محمد بن عطية به، وزاد:\n\"فكلمني بلغتنا\".\nوالشطر الأول من الحديث محفوظ عن جمع من الصحابة في\" الصحيحين\"، وغيرهما بلفظ: \" المعطية \"، وهي مخرجة في \" الإرواء\" برقم (٨٣٤) .\n<span data-type=\"title\" id=toc-7127>٧١١٠ </span>- (إن أهل عليين ليشرف أحدهم على الجنة، فيضيء وجهه لأهل الجنة؛ كما يضيء القمر ليلة البدر لأهل الدنيا، وإن أبا بكر وعمر منهم وأنعَمَا) .\nمنكر.\nأخرجه السهمي في \" تاريخ جرجان \" (١٨٠/ ٢٣٩)، وابن عساكر في \" تاريخ دمشق \" (٤٤/ ١٨٤) من طريق مهدي بن الأسي الكندي عن عطية العوفي عن أبي سعيد الخدري قال: ... فذكره مرفوعًا، وزاد ابن عساكر:\n\" قال: أتدرون ما أنعما؟ \" قلنا: لا، قال: \" وحقَّ لهما \".","vol":"14","page":1208},{"text":"وعقب عليه ابن عساكر بقوله:\n\" قال الدارقطني: غريب عن مهدي بن الأسود، لا أعلم رويناه إلا من هذا الطريق، ومهدي بن الأسود كوفي عزيز الحديث \".\nقلت: وقال الذهبي والعسقلاني:\n\"مجهول \".\nوشيخه عطية: ضعيف؛ لكن روي الحديث عنه مختصرًادون ذكر (الوجه)، فهو بدون هذه الزيادة صحيح لغيره، وقد خرجته في \"الروض النضير \" برقم (٩٧٠) .\n<span data-type=\"title\" id=toc-7128>٧١١١ </span>- (إِنَّ ذِكْرَ اللَّهِ شِفَاءٌ، وَإِنَّ ذِكْرَ النَّاسِ دَاءٌ) .\nمنكر.\nأخرجه البيهقي في \" شعب الإيمان\" (١/ ٤٥٩/ ٧١٧) من طريق أبي عقيل عن عبد الله بن يزيد عن مكحول قال: قال رسول الله ﷺ: ... فذكره. وقال:\n\" هذا مرسل، وروي عن عمر بن الخطاب ﵁ من قوله \".\nقلت: وهو مع إرساله ضعيف؛ لأن عبد الله بن يزيد - وهو: الدمشقي -: قال بعض الحفاظ:\n\" له مناكير\". ولذلك قال الحافظ:\n\"ضعيف\".","vol":"14","page":1209},{"text":"<span data-type=\"title\" id=toc-7129>٧١١٢ </span>- (إنَّ شهابَ اسمُ شَيطانِ) .\nمنكر.\nأخرجه البيهقي في \" الشعب \" (٤/ ٣١٣/ ٥٢٢٧) من طريق محمد بن حيان التمار: ثنا عمرو بن مرزوق: أنا عمران عن قتادة عن زرارة عن سعد بن هشام عن عائشة قالت: سمع النبي ﷺ رجلًا يقال له: شهاب قال: \" بل أنت هشام ... \" فذكره.\nقلت: منكر رجاله ثقات، غير محمد بن حيان التمار، فلم يوثقه غير ابن حبان - وهو: محمد بن محمد بن حيان التمار البصري - ومع ذلك فقد قال ابن حبان:\n\"ربما أخطأ \".\nوقد أخطأ هنا، فقد خالفه جماعة؛ فرووا الحديث كما رواه هو دون حديث الترجمة، منهم جبل الحفظ الإمام البخاري، فقد قال في \" الأدب المفرد \":\nحدثنا عمرو بن مرزوق به؛ دون حديث الترجمة.\nوكذلك رواه ابن حبان من طريق أخرى عن عمران القطان دون الزيادة؛ ولذلك خرجته في \" الصحيحة \" (٢١٥) دونها.\nوأستدرك عليه هنا أن له شاهدًا بدون الزيادة من رواية علي بن زيد عن الحسن عن هشام بن عامر قال: أتيت النبي ﷺ فقال لي: \" ما اسمك؟ \" قلت: شهاب، قال: ... فذكره.\nأخرجه ابن سعد في \" الطبقات\" (٧/ ٢٦)، والحاكم (٤/ ٢٧٣) .","vol":"14","page":1210},{"text":"<span data-type=\"title\" id=toc-7130>٧١١٣ </span>- (إن في الجنة دارًا يقالُ لها: الفَرحُ، لا يدخلُها إلا من فَرَّح الصِّبيانَ) .\nمنكر.\nأخرجه ابن عدي في \" الكامل \" (١/ ٢٠٠) قال: حدثنا أحمد بن حفص: حدثنا سلمة بن شبيب: حدثنا المقرئ - وهو: عبد الله بن يزيد -: حدثنا ابن لهيعة عن هشام بن عروة عن أبيه عن عائشة قالت: ... فذكره مرفوعًا.\nقلت: أورده في ترجمة (أحمد بن حفص السعدي الجرجاني) وقال: \"حدث بأحاديث منكرة لم يتابع عليه \"، ثم ساق له أحاديث أخرى، وقال: \"كلها مناكير، ما أعلم حدث به غيرأحمد بن حفص هذا، وهو عندي ممن لا\nيتعمد الكذب، وهوممن يشبَّه عليه فيغلط فيحدث به من حفظه \".\nوأعله ابن الجوزي بابن لهيعة أيضًا فقال فيه:\n\" ضعيف \".\nوأقره السيوطي في \" اللالئ المصنوعة\" (٢/ ٨٣) .\nوقد رواه بعض المتروكين عن سلمة بن شبيب بسند أخر؛ وهو الحسن بن علي البصري: حدثنا سلمة بن شبيب: حدثنا إبراهيم بن الحكم: حدثنا أبي عن عكرمة عن ابن عباس ﵄ مرفوعًا به.\nأخرجه الديلمي؛ كما في \"اللآلئ \"، والحافظ أبو العلاء؛ كما في نسخة مصورة من \"مختصر مسند الفردوس\" - فيما أظن -.\nوالحسن بن علي هو - فيما يبدو - أبو سعيد الذئب البصري: قال في \"المغني \":","vol":"14","page":1211},{"text":"\" قال الدارقطني: متروك. ففرق بينه وبين العدوي\".\nقلت: الحسن بن علي أبو سعيد العدوي كان يضع الحديث، وكان بعد الثلاث مئة؛ كما في \" المغني \"، فأستبعد أن يكون هو البصري الذئب.\nوإبراهيم بن الحكم - هو: ابن أبان العدني -: قال الذهبي:\n\" تركوه، وقلَّ من مشاه على ضعفه\".\nوأبوه الحكم بن أبان: وثقه ابن معين، وقال ابن حبان:\n\" ارمِ به \".\nورواه بعض الوضاعين عن ابن لهيعة بإسناد آخر، وهو: عمرو بن خالد قال:\nحدثنا ابن لهيعة عن أبي (*) عشانة عن عقبة بن عامر به؛ إلا أنه قال:\n\" فرَّح يتامى المؤمنين \".\nأورده السيوطي أيضًا من طريق ابن النجار في \" تاريخ بغداد \" بإسناده عن محمد بن عمرو بن خالد: حدثنا أبي ...\nوسكت عنه فما أحسن؛ لأن عمرو بن خالد - وهو: القرشي الواسطي - قال الذهبي:\n\"كذبه أحمد والدارقطني. وقال وكيع: كان في جوارنا يضع الحديث ثم تحوّل إلى واسط\".\nفائدة: أبو العلاء - هو: الحسن بن أحمد بن الحسن الهمداني - وصفه الحافظ الذهبي بـ \" الإمام الحافظ المقرئ العلامة شيخ الإسلام ... شيخ همدان بلا\n_________\n(*) في أصل الشيخ ﵀: \" ابن \"؛ والصواب ما أثبت. (الناشر) .","vol":"14","page":1212},{"text":"مدافعة\". توفي سنة تسع وستين وخمس مئة، وله نيف وثمانون سنة.\nوأطال ترجمته وأحسن. انظر \" سير أعلام النبلاء \" (٢١/ ٤٠ - ٤٦) .\n<span data-type=\"title\" id=toc-7131>٧١١٤ </span>- (لِكُلِّ أُمَّةٍ أَجَلٌ، وَإِنَّ أَجَلَ أُمَّةِ مُحَمَّدٍ مِئَةُ سَنَةٍ، قَالَ: فَإِذَا جَازَتِ الْمِئَةَ أَتَاهَا مَا وَعَدَهَا اللَّهُ بِهِ) .\nمنكر.\nأخرجه الطبراني في \" المعجم الكبير\" (٢٠/٣٠٦/ ٧٢٩) من طريق الوليد بن مسلم: ثنا ابن لهيعة عن الحارث بن يزيد عن حديج بن عمرو قال: سمعت المستورد بن شداد يحدث عن النبي ﵌: ... فذكره.\nقلت: وابن لهيعة ضعيف، وقد اضطرب في إسناده فرواه مرة هكذا، ورواه كامل بن طلحة عنه عن يزيد بن أبي حبيب عن حديج بن أبي عمرو قال:\nسمعت المستورد يقول: ... فذكره. أخرجه الطبراني (٧٣٠)، وكذا أبو يعلى (٦٨٥٧) .\nقلت: وذكر الحافظ في ترجمة حديج بن أبي عمرو عن ابن يونس أنه قال في \" تايمخ مصر،:\n\" مصري، روى عن المستورد بن شداد حديثًا منكرًا، وما أدري ممن هو، روى عنه يزيد بن أبي حبيب \".\nقلت: قوله: \" وما أدري ممن هو \"، فيه غرابة فإنه من الظاهر أن النكارة من (ابن لهيعة) المعروف بالضعف فلعل في العبارة شيئًا.","vol":"14","page":1213},{"text":"<span data-type=\"title\" id=toc-7132>٧١١٥ </span>- (إِنَّ لِكُلِّ قَوْمٍ فَرَطًا، وَإِنِّي فَرَطُكُمْ عَلَى الْحَوْضِ، فَمَنْ وَرَدَ عَلَيَّ الْحَوْضَ فَشَرِبَ، لَمْ يَظْمَأْ، وَمَنْ لَمْ يَظْمَأْ؛ دَخَلَ الْجَنَّةَ) .\nمنكر بهذا السياق.\nرواه الطبراني في \" المعجم الكبير\" (٦/١٦٨/٥٧٦٠) من طريق ابن أبي فديك عن موسى بن يعقوب عن أبي حازم عن سهل بن سعد أن النبي ﷺ قال: ... فذكره (*) .\nومن هذا الوجه أخرجه ابن أبي عاصم في \"السنة، (٢/ ٣٤٥/ ٧٤٣) لكنه لم يسق لفظه بل قال: \" نحوه \".\nوقد أخرجه هو (٧٤١، ٧٤٢، ٧٧٤)، والشيخان وغيرهما مختصرًا دون جملة القوم.\n_________\n(*) علته (موسى بن يعقوب)، كما ذكر الشيخ في \"الظلال\". (الناشر) .","vol":"14","page":1214},{"text":"٧١١٦ - (إن لله تعالى ملائكة ينزلون في كل ليلة، يَحْسُونَ الكلالَ عن دَوابِّ الغُزاة، إلا دابةً في عنُقِها جرسٌ) .\nمنكر.\nقال المناوي في \"فيض القدير \":\n\" رواه الطبراني من رواية عباد بن كثير عن ليث بن أبي سليم عن يحيى بن عباد عن أم الدرداء عن أبي الدرداء\".\nقال الزين العراقي ﵀ في \"المغني \":\n\" سنده ضعيف، وبينه في \" شرح الترمذي\"، فقال: \" وعباد بن كثير ضعيف \".\nوقال تلميذه الهيثمي:","vol":"14","page":1214},{"text":"\" فيه ليث بن أبي سليم، وهو مد لس، وبقية رجاله ثقات، وفي بعضهم كلام لا يدفع عدالته \".\nهكذا قال الهيثمي في\"مجمع الزوائد\" (٥/ ٢٦٧) وفيه خطأ ونظر.\nأما الخطأ: فوصفه لليث بن أبي سليم بأنه مدلس، وهذا خطأ يتكرر منه كثيرًا؛ كما يعرف ذلك العارفون بكتابه، والصواب أنه مختلط ضعيف. قال الحافظ في \"التقريب\":\n\"صدوق، اختلط جدًا، ولم يتميز حديثه فترك \".\nوأما النظر فتوثيقه لبقية رجاله، وفيهم عباد بن كثير. وقد ضعفه شيخه العراقي؛ كما رأيت - وهو: الثقفي البصري -؛ كما أرجح. قال الذهبي:\nأقال البخاري: تركوه \". ويحتمل أنه (عباد بن كثير الرملي) قال النسائي:\n\"ليس بثقة\".\nقلت: وإن من محاسن المناوي في \"فيضه\" أنه نقل لنا إسناد الحديث من من الطبراني؛ فإن الجزء الذي فيه أحاديث أبي الدرداء لم يطبع منه بعد.\n<span data-type=\"title\" id=toc-7134>٧١١٧ </span>- (إن للمسلم حقًا إذا رآه آخوه أنْ يتزحْزحَ له) .\nمنكر.\nأخرجه البيهقي في \"شعب الإيمان\" (٦/ ٤٦٨/ ٨٩٣٣) من طريق عبد الوهاب قال: نا إسماعيل بن عياش عن مجاهد بن فرقد عن واثلة بن الخطاب قال:","vol":"14","page":1215},{"text":"دخل رجل إلى رسول الله صلى الله عليه والله وسلم وهو في المسجد قاعد، فتزحزح له رسول الله ﷺ، فقال الرجل: يا رسول الله! إن في المكان سعة، فقال النبي ﵌: ... فذكره.\nقلت وهذا إسناد واهٍ؛ مجاهد بن فرقد: قال الذهبي في \"المغني \":\n\" روى عنه الفريابي حديثًا منكرًا \".\nقك: وهو عند البيهقي قبيل هذا مختصرًا.\nوعبد الوهاب بن الضحاك الحمصي؛ قال الذهبي:\n\" متهم، تركوه \". لكن قال البيهقي:\n\"وكذلك رواه المعافى عن إسماعيل \".\n<span data-type=\"title\" id=toc-7135>٧١١٨ </span>- (إِنَّ مَحَاسِنَ الْأَخْلَاقِ مَخْزُونَةٌ عِنْدَ اللَّهِ، فَإِذَا أَحَبَّ اللهُ عَبْدًا؛ مَنَحَهُ - خُلُقًا حَسَنًا) .\nضعيف.\nعزاه السيوطي للحكيم عن العلاء بن كثير مرسلًا؛ وادعى المناوي أنه الإسكندراني؛ فإن صح ذلك؛ فيكون معضلًا؛ وقد أخرجه ابن أبي الدنيا في \"مكارم الأخلاق\" (٨/ ٣٤) من طريق ابن أبي فديك عن بعض أشياخه: ... فذكره.\nقلت: والبعض المشار إليه مجهول، وقد صح مرسلًا عن أبي المنهال قال:","vol":"14","page":1216},{"text":"مر رسول الله ﷺ على رجل له عَكَر من إبل وغنم وبقر، فاستضافه فلم يُضفْه، ومر بامرأة لها شويهات فاستضافها فأضافته، وذبحت له، فقال رسول الله ﷺ:\n\" ألم تروا إلى فلان مررنا به وله عكر من إبل وغنم وبقر فاستضفناه فلم يضفنا، ومررنا بهذه ولها شويهات فاستضفناها فأضافتنا، وذبحت لنا، إن هذه الأخلاق بيد الله ﷿، من يشاء أن يمنحه منها. خلقًا حسنًا؛ فعل \".\nأخرجه ابن أبي الدنيا (٧/ ٣١) بسند صحيح، وأبو المنهال - اسمه:\nعبد الرحمن بق مطعم المدني -:. تابعي ثقة. \"\n<span data-type=\"title\" id=toc-7136>٧١١٩ </span>- (إِنَّ مِصْرَ سَتُفْتَحُ فَانْتَجِعُوا خَيْرَهَا، وَلا تَتَّخِذُوهَا دَارًا؛ إِنَّهُ يُسَاقُ إِلَيْهَا أَقَلُّ النَّاسِ أَعْمَارًا) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير\" (٥/٧٤/ ٤٦٢٥)، وابن الجوزي في \" الموضوعات\" (٢/ ٥٧) - من طريق أبي سعيد بن يونس -؛ كلاهما عن مطهر بن الهيثم: حدثنا موسى بن عُلَيّ عن أبيه عن جده مرفوعًا. وقال ابن\nالجوزي:\n\" قال أبو سعيد بن يونس: وهذا حديث منكر جدًا، وقد أعاذ الله أبا عبد الرحمن موسى بن عُلَيّ أن يحدث بمثل هذا، ولم يحدث به إلا مطهر بن الهيثم، ومطهر: متروك الحديث\".\nوذكر السيوطي في \" اللآلي \" (٢/ ٤٦٤):","vol":"14","page":1217},{"text":"\"أن الحديث أخرجه البخاري في \"تاريخه \"، وقال: لا يصح، وأخرجه ابن شاهين وابن السكن في \"الصحابة \" وابن السني وأبو نعيم في \"الطب \". والله أعلم \".\nقلت: واطلاقه العزو لـ \"تاريخ البخاري\" يشعر عند العلماء أنه يعني: \" التاريخ الكبير\" له، وليس فيه إلا اسم مطهر بن الهيثم ولم يذكر فيه شيئًا، وأورده ابن أبي حاتم برواية محمد بن مرزوق عنه، ولم يذكر فيه جرحًا ولا تعديلًا، وذكر في \"التاريخ الصغير\" - في فصل من مات ما بين التسعين إلى المئة - إسنادًا من طريق موسى بن عُلَيّ بن رباح ... في إسلام جد موسى بن علي في زمن أبي بكر، ثم أتبعه بقوله:\n\"وروى بعضهم عن موسى عن أبيه عن جده عن النبي ﵌ ولم يصح \". فلم يسمِّ البعض؛ فيحتمل أن يكون هو مطهر بن الهيثم، كما يحتمل أن يكون الحديث الذي لم يسقه هو حديث الترجمة، فلعله صرح بذلك في \" التاريخ الأوسط \"، وإلا لم يجز الجزم بأنه في \" التاريخ \" بهذا الإسناد؛ لاحتمال أن يكون الراوي (مطهر) والحديث غير ما هنا.\n<span data-type=\"title\" id=toc-7137>٧١٢٠ </span>- (إِنَّ أَوَّلَ مُعَافَاةِ اللَّهِ الْعَبْدَ فِي الدنيا أَنْ يَسْتُرَ عَلَيْهِ سَيِّئَاتِهِ فِي الدنيا، كان أوَّل خِزْي اللهِ العبدَ أن يظهرَ عليه سيئاتِه) .\nمنكر.\nأخرجه أبو نعيم في \" معرفة الصحابة \" (٣/ ٦٢ -٦٣/١١٢٤) من طريق محمد بن عثمان القرشي: ثنا حبيب بن سليم عن بلال بن يحيى عن النبي ﷺ مرفوعًا. وقال:","vol":"14","page":1218},{"text":"\" ذكره الحسن بن سفيان في \" الوحدان\"، وأراه عندي (العبسي الكوفي)، وهو صاحب حذيفة، لا صحبة له \".\nقال الحافظ في \" الإصابة \":\n\" وهو كما ظن؛ فإن حبيب بن سالم معروف بالرواية عنه؛ وهو تابعي معروف؛ حتى قيل: إن روايته عن حذيفة مرسلة، وقد ذكره ابن أبي حاتم عن أبيه وقال: روى عن النبي ﵌ مرسلًا، وعن عمر بن الخطاب، وروى عن حذيفة، ويقول: بلغني عن حذيفة\".\nقلت: وهو صدوق؛ كما قال الحافظ في \" التقريب \"؛ لكن حبيب بن سليم قال فيه:\n\"مقبول \".\nوبيَّض له ابن أبي حاتم؛ فهو في عداد مجهولي الحال على الأقل.\nلكن الراوي عنه (محمد بن عثمان القرشي) لا يعرف.\nقال الذهبي في \" المغني \":\n\" قال ابن حبان: لا يجوز أن يحتج به. قلت: كأنه الأول \".\nقلت: يشير إلى محمد بن عثمان الراوي عن عمرو بن دينار المكي، وقد قال فيه:\n\"مجهول\".","vol":"14","page":1219},{"text":"<span data-type=\"title\" id=toc-7138>٧١٢١ </span>- (إنَّ ملكًا موكل بالقرآن، فمن قرأ منه شيئًا لم يقومه قوَّمَه الملك، ورفعه) (*) .\nموضوع.\nعزاه السيوطي لأبي سعيد السمان في \"مشيخته \"، والرافعي في \"تاريخه\" عن أنس، وأخذ عليه المناوي في \"شرحه الكبير\" أنه لم يعزه لأشهر من هذين، وهو البخاري في \" الضعفاء \".\nوقد ذكره الذهبي في ترجمة (المعلى بن هلال) من رواية البخاري في \" الضعفاء\" بإسناده عنه عن سليمان التيمي عن أنس مرفوعًا. وقال الذهبي:\n\"رماه السفيانان بالكذب، وقال ابن المبارك وابن المديني: كان يضع الحديث \".\nولذلك قال الحافظ في \" التقريب \":\n\"اتفق النقاد على تكذيبه\".\nومن طريق (أبي سعيد السمان) أخرجه الرافعي في \"تاريخ قزوين\" (١/٢٦٧) .\nوإن من جنف الشيخ الغماري وتحامله على المناوي ومكابرته قوله في \"المداوي \" (٥٣٧ - ٥٣٨):\n\"إن \"ضعفاء\" البخاري ليس هو بأشهر من \" تاريخ قزوين \" للرافعي بين أهل الحديث \"!!!\nومن تناقض المناوي أنه بعد أن أعله في \" الشرح الكبير \" بتكذيب السفيانين اقتصر في \"التيسير \" على قوله:\n_________\n(*) كتب الشيخ ﵀ فوق متن هذا الحديث: \" تقدم برقم (٣٢٥٥) فيحقق\". (الناشر) .","vol":"14","page":1220},{"text":"\" ضعيف \"!!\n<span data-type=\"title\" id=toc-7139>٧١٢٢ </span>- (إن من إجْلالي توقيرَ الشيخ من أمَّتي) .\nموضوع.\nأخرجه الخطيب في \" الجامع لأخلاق الراوي وأداب السامع\" (١/١٨١/ ٢٨٥) من طريق يعقوب بن اسحاق أبي يوسف الواسطي: نا يزيد بن هارون: نا حميد الطويل عن أنس بن مالك قال: قال رسول الله صلى الله عليه وآله\nوسلم: ... فذكره.\nقلت: وهذا موضوع؛ آفته يعقوب بن إسحاق أبو يوسف الواسطي؛ قال الذهبي:\n\"ليس بثقة، وقد اتهم \". ثم ساق له هذا الحديث وقال:\n\" قلت: هو المتهم بوضع هذان. وأقره العسقلاني في \" اللسان \".\nقلت: ولعله سرقه من كذاب قبله وهو صخر بن محمد - ويقال: ابن عبد الله الحاجبي - فقد رواه عن الليث بن سعد عن الزهري مرفوعًا بلفظ:\n\" بجّلوا المشايخ؛ فإن تبجيل المشايغ من إجلال الله \".\nأخرجه الخطيب (٢٨٤)، وابن عدي في \" الكامل\" (٤/ ٩٣)، وابن حبان في \" الضعفاء \" (١/ ٢٧٨)، وقال ابن عدي:\n\"وهذا حديث موضوع على الليث بن سعد. ولصخر هذا غير ما ذكرت من الحديث، وعامة ما يرويه مناكير أو من موضوعاته على من يرويه عنه\".","vol":"14","page":1221},{"text":"<span data-type=\"title\" id=toc-7140>٧١٢٣ </span>- (إِنَّ مِنْ أُمَّتِي مَنْ يَأْتِي السُّوقَ، فَيَبْتَاعُ الْقَمِيصَ بنصْفِ دِينَارٍ أَوْ ثُلُثِ دِينَارٍ، فَيَحْمَدُ اللَّهَ إِذَا لَبِسَهُ، فَلا يَبْلُغُ رُكْبَتَيْهِ حَتَّى يُغْفَرَ لَهُ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الكبير \" (٨/ ٢٩٤/ ٧٩٦٥) من طريق جعفر بن الزبير عن القاسم عن أبي أمامة عن النبي ﵌ قال: ... فذكره.\nقلت: وهذا إسناد موضوع، المتهم به جعفر بن الزبير وهو كذاب، وقال الهيثمي (٥/ ١١٩):\n\" رواه الطبراني، وفيه جعفر بن الزبير وهو متروك \". ويقول فيه أحيانًا:\n\"وهو كذاب\".","vol":"14","page":1222},{"text":"٧١٢٤ - (إِنَّ مِنْ تَمَامِ إِيمَانِ الْعَبْدِ أَنْ يَسْتَثْنِيَ فِي كُلِّ حَدِيثِهِ) .\nموضوع.\nأخرجه الطبراني في \" المعجم الأوسط \" (٧/٣٧٠/ ٧٧٥٦) من طريق يوسف بن الحجاج، والديلمي في \" مسنده \" (١/ ٢٩٩) من طريق داود ابن المحبر قال: حدثنا المعارك بن عباد عن عبد الله بن سعيد بن أبي سعيد المقبري عن جده عن أبي هريرة مرفوعًا. وقال الطبراني:\n\" لا يروى إلا بهذا الإسناد، تفرد به المعارك بن عباد \".\nقلت: قال الذهبي في، الميزان \":\n\" قال البخاري: منكر الحديث. وقال الدارقطني وغيره: ضعيف. قلت:\nوشيخه عبد الله واهٍ \".","vol":"14","page":1222},{"text":"ثم ساق له هذا الحديث من طريق داود بن المحبر، ثم قال:\n\" قلت: هذا الحديث الباطل قد يحتج به المرقة الذين لو قيل لأحدهم: أنت مسيلمة الكذاب؛ لقال: إن شاء الله\".\nوبلفظ الترجمة رواه العقيلي في \" الضعفاء \" (٤/ ٢٥٥) من طريق الحجاج ابن نصير قال: حدثنا معارك بن عباد العيشي به، والحديث باطل يهذا اللفظ - كما قال الذهبي -؛ لكن أورده ابن الجوزي في \"الموضوعات\" (١/ ١٣٥) من طريق الحسن بن سفيان بسنده عن يعقوب بن إسحاق الحضرمي: حدثنا معارك به؛ لكن بلفظ:\n\" إن من تمام إيمان العبد أن يستثني فيه \"، وقال:\n\"هذا حديث لا يصح. قال البخاري: معارك: منكر الحديث \".\nقلت: وما أظن أن الإسناد بهذا اللفظ يصح إلى الحسن بن سفيان؛ لأن ابن الجوزي قال في أول إسناده:\n\" أخبرت عن حمد بن نصر بن أحمد\" فلم يذكر ابن الجوزي الواسطة بينه وبين ابن نصر؛ ولذلك فما استحسنت من السيوطي أنه ابتدأ الحديث في \"اللآلي \" (١/ ٤٢) بالحسن بن سفيان؛ فأوهم أنه ثابت عنه! والله أعلم.\n<span data-type=\"title\" id=toc-7142><span data-type=\"title\" id=toc-7143>٧١٢٥ </span></span>- (إنك ما كنتَ ساكتًا؛ فأنت سالمٌ، فإذا تكلَّمت؛ فلكَ أو عليك) .\nضعيف.\nأخرجه الطيالسي في \" مسنده \" (٧٧/ ٥٦١) - ومن طريقه البيهقي","vol":"14","page":1223},{"text":"في \" شعب الإيمان \" (٤/ ٢٤٨/ ٤٩٦٢) - قال: حدثنا محمد بن راشد عن مكحول مرفوعًا.\nقلت: وهذا مرسل ضعيف، محمد بن راشد - هو: المكحولي -: مختلف فيه.\nقال الحافظ:\n\" وهو صدوق يهم \".\n<span data-type=\"title\" id=toc-7144>٧١٢٦ </span>- (إنما الخال والد) .\nضعيف.\nأورده السيوطي في \" الزوائد على الجامع الصغير \"، وفي \" الجامع الكبير \" من رواية الخرائطي في \" مكارم الأخلاق \" عن وهب خال النبي ﷺ، ووافقه السخاوي في \" المقاصد \" (١٩٧/ ٤٢٩) وساق إسناده\nمن طريق سعيد ابن سلام العطار: حدثنا هشام بن الغاز عن محمد بن عمير بن وهب خال النبي ﷺ قال:\nجاء - يعني: عميرًا - والنبي ﷺ قاعد، فبسط له رداءه فقال: أجلسن على ردائك يا رسول الله؟! قال:\n\" نعم؛ فإنما الخال والد \".\nوسعيد: كذبه أحمد.\nقلت: كذا وقع فيه (محمد بن عمير بن وهب)، وكذا ذكره الزبيدي في \" شرح الإحياء \"، والعجلوني في \" كشف الخفاء \"، والظاهر أنهما نقلاه عنه.\nومحمد بن عمير بن وهب: لم أجد له ترجمة في شيء من كتب الرجال،","vol":"14","page":1224},{"text":"فالظاهرأنه من تخاليط (سعيد بن سلام العطار) .\nثم يلاحظ أن السيوطي ذكر أن الحديث عند الخرائطي من (مسند وهب خال النبي أنه ﷺ، وهذا مستنكر جدًا، فإنهم لم يذكروا أن له ﷺ خالًا يسمى وهبًا، وإنما ذكروا (عميرًا)؛ - كما\nفي نقل السخاوي -، وأخر هو: (الأسود بن وهب)، على أن ابن الأثير أشار في ترجمة (الأسود) هذا أنه وهب نفسه؛ فقال فيها:\n\" ويقال: وهب بن الأسود \".\nثم رأيت الحافظ في \"الإصابة \" في ترجمة عمير بن وهب الزهري قال:\n\"ذكره ابن أبي حاتم، وقال: روى سعيد بن سلاّم العطار عن محمد بن أبان عن عمير بن وهب ... \" فذكر الحديث، وقال:\n\" قلت: سعيد كذبه أحمد، وهذه القصة وقعت للأسود بن وهب، ولعلها وقعت له ولأخيه (عمير) هذا. والله أعلم \".\nوذكر الحافظ القصة في ترجمة الأسود بن وهب فقال:\n\"وروي عن القاسم عن عاثشة: أن الأسود بن وهب خال النبي ﷺ استأذن عليه، فقال:\nيا خال ادخل، فدخل، فبسط له رداءه \". وقال الحافظ:\n\" رواه ابن شاهين، وفي إسناده عبد الله بن محمد بن ربيعة القدامي، وهو ضعيف \".","vol":"14","page":1225},{"text":"ونقله مع تخريجه السخاوي عن الحافظ دون أن يعزوه إليه، وقال:\n\" وعلى تقدير ثبوتهما؛ فلعل القصة وقعت لكل من الأسود وأخيه عمير. والله أعلم \".\nقلت: وحديث عائشة أخرجه أيضًا ابن أبي الدنيا في \" مكارم الأخلاق \" (١٠١/ ٤٠٦) من طريق الحكم بن عبد الله عن القاسم به.\nقلت: الحكم بن عبد الله - هو: الأيلي -: متروك متهم.\nوروي الحديث موقوفًا على عمر من طريق عبد الكريم بن أبي الخارق: أن زياد ابن جارية أخبر عبد الملك:\nأن عمر بن الخطاب كتب إلى أمراء الشام أن يتعلموا الغرض، ويمشوا بين الغرضين حفاة ... فذكر فيها قصة خلاصتها: أنه مرّ صبي بين الغرضين، فأصابه أحدهم فقتله ... فكتب عمر: أن ديته لخاله، إنما الخال والد.\nوعبد الكريم بن أبي الخارق: ضعيف.\nقلت: والمحفوظ في الخال أنه: \" وارث من لا وارث له \". هكذا صح عن جمع من الصحابة منهم: عمر وعائشة، وهي مخرجة في \" الإرواء \" برقم (١٧٠٠) .\n<span data-type=\"title\" id=toc-7145>٧١٢٧ </span>- (إنما أنا بشر مثلكم أمازحُكم) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٤/ ٤٣ - ٤٤) من طريق أبي سعيد أحمد بن محمد بن الأعرابي: نا علي بن سهل بن المغيرة البزار: نا الأسود بن عامر بن شاذان: نا حماد بن سلمة عن أبي جعفر الخطمي:","vol":"14","page":1226},{"text":"أن رجلًا كان يكنى أبا عمر، فقال له النبي ﵌:\n\" يا أم عمرة! \". فضرب الرجل يده إلى مذاكيره فقال النبي: \" مه \". قال:\nوالله! ما ظننت إلا أنني امرأة؛ \" قلت لي: يا أم عمرة! فقال النبي ﵌: ... فذكره.\nقلت: وهذا إسناد رجاله ثقات؛ ولكنه مرسل، وهو عنده بهذا السبب منكر. والله أعلم.\n<span data-type=\"title\" id=toc-7146>٧١٢٨ </span>- (إئما يُبعث المقتتلون على النيات) .\nضعيف جدًا.\nأخرجه ابن عساكر في \"تاريخ دمشق \" (١٧/ ٣٨٥) من طريق عمرو بن شمر: نا جابر الجعفي عن الشعبي عن صعصعة بن صوحان قال:\nسمعت زامل بن عمرو الجذامي يحدث عن ذي كلاع الحميري قال: سمعت عمر يقول: سمعت رسول الله ﵌ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ عمرو بن شمر: قال الذهبي في \" المغني \":\n\" تركه الدارقطني وعدة، وكان شيعيًا جبلًا \".\nوقريب منه جابر الجعفي، وهو مختلف فيه، وقد كذبه بعضهم. انظر \"المغني \" وغيره.\nوزامل بن عمرو الجذامي: ترجمه ابن أبي حاتم برواية ثقتين آخرين، ولم يذكر فيه جرحًا ولا تعديلًا. وذكره ابن حبان في \" الثقات \" (٦/ ٣٤٥) .","vol":"14","page":1227},{"text":"<span data-type=\"title\" id=toc-7147>٧١٢٩ </span>- (إني رأيت البارحة عجبًا:\n١ - رأيت رجلا من أمتي قد احتوشته ملائكة العذاب فجاءه\nوضوءه فاستنقذه من ذلك.\n٢ - ورأيت رجلا من أمتي قد بسط عليه عذاب القبر فجاءته\nصلاته فاستنقذته من ذلك.\n٣ - ورأيت رجلا من أمتي احتوشته الشياطين فجاءه ذكر الله\nفخلصه منهم.\n٤ - ورأيت رجلا من أمتي يلهث عطشا فجاءه صيام رمضان فسقاه.\n٥ - ورأيت رجلا من أمتي من بين يديه ظلمة ومن خلفه ظلمة\nوعن يمينه ظلمة وعن شماله ظلمة ومن فوقه ظلمة ومن تحته ظلمة\nفجاءته حجته وعمرته فاستخرجاه من الظلمة.\n٦ - ورأيت رجلا من أمتي جاءه ملك الموت ليقبض روحه فجاءه\nبره لوالديه فرده عنه.\n٧ - ورأيت رجلا من أمتي يكلم المؤمنين ولا يكلمونه فجاءته صلة\nالرحم فقالت: إن هذا كان واصلا لرحمه. فكلمهم وكلموه\nوصار معهم.\n٨ - ورأيت رجلا من أمتي يأتي النبيين وهم حلق حلق كلما مر على\nحلقة طرد فجاءه اغتساله من الجنابة فأخذ بيده فأجلسه إلى جنبي.","vol":"14","page":1228},{"text":"٩ - ورأيت رجلا من أمتي يتقي وهج النار بيديه عن وجهه فجاءته\nصدقته فصارت ظلا على رأسه وسترا عن وجهه.\n١٠ - ورأيت رجلا من أمتي جاءته زبانية العذاب فجاءه أمره\nبالمعروف ونهيه عن المنكر فاستنقذه من ذلك.\n١١ - ورأيت رجلا من أمتي هوى في النار فجاءته دموعه اللاتي\nبكى بها في الدنيا من خشية الله فأخرجته من النار.\n١٢ - ورأيت رجلا من أمتي قد هوت صحيفته إلى شماله فجاءه\nخوفه من الله تعالى فأخذ صحيفته فجعلها في يمينه.\n١٣ - ورأيت رجلا من أمتي قد خف ميزانه فجاءه أفراطه فثقلوا\nميزانه.\n١٤ - ورأيت رجلا من أمتي على شفير جهنم فجاءه وجله من الله\nتعالى فاستنقذه من ذلك.\n١٥ - ورأيت رجلا من أمتي يرعد كما ترعد السعفة فجاءه حسن\nظنه بالله تعالى فسكن رعدته.\n١٦ - ورأيت رجلا من أمتي يزحف على الصراط مرة ويحبو مرة\nفجاءته صلاته علي فأخذت بيده فأقامته على الصراط حتى جاز.\n١٧ - ورأيت رجلا من أمتي انتهى إلى أبواب الجنة فغلقت الأبواب\nدونه فجاءته شهادة أن لا إله إلا الله فأخذت بيده فأدخلته الجنة) .","vol":"14","page":1229},{"text":"قلت: منكر جدًا. اضطرب فيه الرواة سندًا ومتنًا واتفق الحفاظ المتقدمون ومن سار سيرهم من المتأخرين على استنكاره وتضعيفه. وخالفهم بعض المتأخرين ضاربين بذلك القواعد العلمية التي منها: (أن الحديث لا يتقوى بالطرق الواهية، ولا بالمضطرب إسنادًا ومتنًا)، مع أوهام متنوعة كثيرة وقعت لبعضهم؛ يستقل بعضهم بها، ويقلدهم آخرون في بعضها؛ فهذا مثلًا الهيثمي يقول في \" المجمع \" (٧/١٨٠):\n\" رواه الطبراني بإسنادين، في أحدهما سليمان بن أحمد الواسطي وفي الآخر خالد بن عبد الرحمن المخزومي، وكلاهما ضعيف \".\nقلت: فقوله: بإسنادين يوهم أنه ليس في طريق (الواسطي) الضعيف (خالد بن عبد الرحمن المخزومي)، وهذا خلاف الواقع.\nغاية ما في الأمر أن (الواسطي) رواه عن خالد بن عبد الرحمن عن علي ابن زيد بن جدعان عن سعيد بن المسيب عن عبد الرحمن بن سمرة، ورواه علي ابن شعيب الحراني عن خالد بن عبد الرحمن المخزومي فقال: عن عمر بن ذر عن سعيد بن المسيب.\nفاختلف (الواسطي) و(علي بن شعيب الحراني) في شيخ المخزومي؛ فجعله الأول: (علي بن زيد بن جدعان) وجعله الآخر (عمر بن ذر)، أما الأول فقد عرفت تضعيف الهيثمي له، وأما (علي بن شعيب الحراني) ! فنكرة ليس له ذكر في شيء من كتب الرجال.\nوقد وقفت على إسناد الطبراني بواسطة \" جامع المسانيد \" للحافظ ابن كثير (٨/ ٣٣١ - ٣٣٣)، وقد أخرجه الطبراني في \" الأحاديث الطوال \" من طريق","vol":"14","page":1230},{"text":"الواسطي (٢٥/ ٢٨١ - ٢٨٢) .\nثم إنه تسامح في اقتصاره على تضعيف (خالد المخزومي)؛ قال البخاري وأبو حاتم:\n\" ذاهب الحديث \". وقال العقيلي:\n\" منكر الحديث \". ورماه غيرهم بالوضع.\nفإن قيل: هذا حال إسناد الطبراني فما حال إسناد الحكيم؟\nقلت: هو مثله أو نحوه وقد وقفت على إسناده في كتاب \" التذكرة في أحوال الموتى وأمور الآخرة \" للشيخ القرطبي (ص ٢٧٧)، ونقله عنه ابن كثير في \"تفسيره \" (٢/ ٥٣٥)، أخرجه من طريق عبد الله بن نافع قال: حدثني ابن أبي فديك عن عبد الرحمن بن أبي عبد الله عن سعيد بن المسيب به.\nومن هذا الوجه رواه أبو عثمان الصابوني (١) - كما ذكر الشيخ الغماري في \" المداوي \" (٣/ ٤٢) - وقال:\n\" وعبد الرحمن بن أبي عبد الله هو: ابن حرملة فيما أرى. والله أعلم \".\nقلت: هذه مجرد دعوى؛ لأنه ليس في الرواة عن سعيد بن المسيب من يسمى (عبد الرحمن بن أبي عبد الله)، ولا له ذكر في ضيء من كتب الرجال، وانما ادعى ذلك؛ ليوهم القراء أن الحديث قوي.\n_________\n(١) ومن طريقه أخرجه الأصبهاني في \" الترغيب \" (٢/ ٦٨٧ - ٦٨٨) . ومن الظاهر أن الغماري نقله عنه.","vol":"14","page":1231},{"text":"على أن ابن حرملة هذا وإن كان ثقة؛ ففيه كلام - كما هو مذكور في \" التهذيب \" وغيره -.\nوبعد، فإنى سأسوق بين يدي القراء أسماء الرواة المجروحين الذين دارت عليهم طرق الحديث، وألان القول فيهم الغماري - وبعض من سبقه -، وأعرض عن أقوال الأئمة الحفاظ المعتمد عليهم في الجرح والتعديل؛ بل وصرح برد أقوالهم، والتطاول عليهم، ولعله يأتي شيء من ذلك:\n١ - سليمان بن أحمد الواسطي: وقد سبق تضعيفه من الهيثمي، ومن قبله قال الذهبي في \" المغني \":\n\" ضعفوه \".\n٢ - خالد بن عبد الرحمن المخزومي: تقدم أيضًا تضعيف الأئمة الثلاثة:\nالبخاري، وأبو حاتم، والعقيلي تضعيفًا شديدًا، وأن بعضهم رماه بالوضع، وقد تبع\nالغماري (ص ٣٩) الهيثمي في الاقتصار على وصفه بأنه \" ضعيف \"؛ فأعرض\nعن جرح أولئك الأئمة الشديد إياه لغاية معروفة، وهي التمهيد للتقوية به! مع أنه نقل عن ابن منده أنه قال:\n\" هذا حديث غريب بهذا الإسناد، تفرد به خالد بن عبد الرحمن عن عمر ابن ذر \".\n٣ - نوح بن يعقوب بن عبد الله الأشعري: رواه عن أبيه عن يحيى بن سعيد بن سعيد بن المسيب بالفقرة الرابعة فقط.\nأخرجه أبو نعيم في \" أخبار أصبهان \" (٢/ ٣٣٢) من طريق علي بن بشر:","vol":"14","page":1232},{"text":"ثنانوح بن يعقوب بن عبد الله الأشعري به.\nقلت: وهذا اسناد ضعيف منكر؛ نوح بن يعقوب: لا يعرف؛ لم يزد أبو نعيم في ترجمته على أنه ساق له هذا الحديث؛ والآفة من علي بن بشر؛ فقد اتهم بالكذب \" قال ابن منده:\n\" رأيت أبا الحجاج الفِرساني قد لزم علي بن بشر ويقول: بيني وبينك السلطان؛ فإنك تكذب على رسول الله ﷺ - كما في \" اللسان \" -.\nوقال أبو نعيم في ترجمته في \" الأخبار \" (٢/ ١):\n\" كان يضعف حديثه، وفي حديثه نكارة، روى عن يزيد بن هارون عن حميد عن أنس عن النبي ﷺ قال: رأيت في (الجنة ذئبًا) \".\nقال الحافظ:\n\" وهذا من بلاياه \".\nقلت: ومع هذا الجرح الشديد أغمض عينيه عنه الشيخ الغماري في \" المداوي \" (ص ٤٠)؛ فاكتفى بسوق إسناد أبي نعيم، وخنس عنه، وهكذا فليكن التحقيق.. بكتمان الحقائق العلمية عن القراء من مؤلف \" المداوي \" الذي قال فيه أخو المؤلف عبد الله الغماري:\n\" من أراد صناعة الحديث؛ فعليه بـ (المداوي) \".\nوأنا أقول - لوجه الله -: (من أراد أن يطلع على نوع جديد من التدليس على القراء، فعليه بـ \" المداوي \") !\nوها هي الأمثلة بين يديك وقد مضى من أمثالها الشيء الكثير في الأحاديث المتقدمة.","vol":"14","page":1233},{"text":"٤ - مخلد بن عبد الواحد الواسطي: قال ابن حبان (٣/ ٤٣):\n\" منكر الحديث جدًا، ينفرد بأشياء مناكير لا تشبه حديث الثقات؛ فبطل الاحتجاج به إلا فيما وافقهم من الروايات، وهو الذي روى عن علي بن زيد بن جدعان عن سعيد بن المسيب \".\nقلت: فساق الطرف الأول من الحديث، وقال:\n\" وذكر حديثًا طويلًا مشهورًا تركت ذكره لشهرته \"، ثم ساق إسناده.\nوأقره الذهبي في \" الميزان \"، والحافظ في \" اللسان \".\nوبجرح ابن حبان المذكور أعله ابن الجوزي في \" العلل المتناهية \" (٢١٠ - ٢١١/١١٦٦)، وكالعادة تعامى الغماري عن متابعة ابن الجوزي والعسقلاني لابن حبان؛ فخص رده على ابن حبان والذهبي بقوله (٤٠ - ٤١):\n\" ولا معنى لإيراد الحديث في ترجمته؛ لأنه لم ينفرد به ... \".\nقلت: وهذه مغالطة لها قرنان - كما يقال في بعض البلاد -؛ فإن من كان \" منكر الحديث جدًا \"؛ فهو بمثابة قولهم: \" ضعيف الحديث جدًا \".\nفلا يستشهد به - كما هو ظاهر لا يخفى على اللبيب -!\nوإن من تمويهاته وتضليلاته أنه تشبث بقول ابن حبان \" \" تركت ذكره لشهرته \". فقال:\n\" وما كان مشهورًا لا يتهم به واحد؛ فقد تابعه هلال بن عبد الرحمن، وأبو عبد الله المديني عن علي بن زيد \".","vol":"14","page":1234},{"text":"قلت: وهذه مكابرة أخرى؛ فإن سياق كلام ابن حبان إنما يعني: أنه تركه لشهرته بالنكارة؛ ولذلك تابعه النقاد الثلاثة الذين سبق ذكرهم، وكأنه لا يعلم الكتب المؤلفة في الأحاديث المشتهرة على الألسنة مثل \" المقاصد الحسنة \" وغيره مما هو معلوم لدى المبتدئين بالعلم. وصدق الله إذ يقول: ﴿فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور﴾ .\nومن أكاذيبه تمويهًا على قرائه أنه قال عن ابن حبان: أنه ذكر جملة من الحديث نحو عشرة أسطر.. والواقع أنها سطران إلا قليلًا!\nوأما المتابعة التي أشار إليها فستعلم نبأها قريبًا إن شاء الله، وأنها لا تساوي شيئًا.\n٥ - هلال بن عبد الرحمن: قال العقيلي:\n\" منكر الحديث \".\nثم ذكر له ثلاثة أحاديث، منها هذا بطرفه الأول، ثم قال:\n\" كل هذا مناكير لا أصول لها \".\nوأقره الحافظ في \" اللسان \"، ومن قبله الذهبي في \" الميزان \" وقال:\n\" الضعف على أحاديثه لائح؛ فليترك \".\nوعارضهم الغماري - كعادته، وخالف القواعد العلمية - فقال (ص ٤١):\n\" وهو كلام مردود على العقيلي بوجود الأصول، والمتابعات الكثيرة له على هذا الحديث \".","vol":"14","page":1235},{"text":"قدمنا مرارًا بيان وهاء المتابعات الكثيرة التي يتبجح بها الغماري، وعلاوة على ذلك فإنها مختلفة جدًا في سياقها للحديث طولًا وقصرًا، وحسبك دليلًا على ذلك مما مر رواية أبي نعيم عن علي بن بشر وغيرها مما يأتي.\nوأما احتجاجه بـ (الأصول) فلا شيء - كما سيأتي بيانه ان شاء الله تعالى -.\n٦ - أبو عبد الله المديني، عن علي بن زيد عن سعيد بن المسيب ... أخرجه ابن شاهين في \" الترغيب \" (٤٠٣ - ٤٠٥)؛ أخرجه من طريق حمَّادة بنت شهاب بن سهل بن عبد الله بن الأخنس الأسدية أم بدر الجوهرية\nقالت: حدثني أبو عبد الله المدني ...\nسكت عنه الغماري (ص ٤٢) - كما هي عادته اذ لم يجد في السند ما يتقوى به -! وهو إسناد مظلم؛ أبو عبد الله المديني: مجهول - كما قال الذهبي في \" المغني \" -.\nوحفادة بنت شهاب: لم أجد لها ترجمة.\n٧ - عبد الرحمن بن أبي عبد الله: تقدم (ص ١٢٣١) ما يدل على أنه غير معروف.\n٨ - هلال أبو جبلة عن سعيد بن المسيب ... يرويه بشر بن الوليد عن فرج ابن فضالة، ذكره الغماري من طريق الخرائطي في \"المكارم \"، وأبي موسى المديني في \" الترغيب والترهيب \"، وقال:\n\" قال أبو موسى المديني: هذا حديث حسن جدًا، رواه عن سعيد بن المسيب وعمر بن ذر جماعة؛ منهم علي بن زيد بن جدعان \".","vol":"14","page":1236},{"text":"قلت: انظر إلى أبي موسى كيف قال:\n\" حديث حسن جدًا \"؛ فهو لا يعني أنه حسن بمجموع طرقه - كما هو المعلوم اصطلاحًا -، وإنما يعني أنه حسن لغة، وهذا استعمال معروف عند بعض الحفاظ؛ ومنهم أبو عمر بن عبد البر، حتى ولو كان من رواية بعض الوضاعين مثل: (تعلموا العلم؛ فإن تعليمه للناس خشية ...) . قال فيه أبو عمر:\n\" وهو حديث حسن جدًا، ولكن ليس له إسناد قوي \".\nوهو مخرج في \" الأحاديث الضعيفة \" برقم (٥٢٩٣)، ويؤيده أن (هلالًا أبا جبلة): نكرة لا يعرف - كما نقله الغماري عن ابن القيم -. على أن الراوي عنه (فرج بن فضالة): ضعيف، وبهما أعله ابن الجوزي؛ فقال له - بعد أن ساقه من طريقه (١)، وطريق مخلد بن عبد الواحد المتقدم -:\n\" وهذا حديث لا يصح؛ أما الطريق الأول: ففيه هلال أبو جبلة، وهو مجهول، وفيه الفرج بن فضالة: قال ابن حبان: يقلب الأسانيد، ويلزق المتون الواهية بالأسانيد الصحيحة، لا يحل الاحتجاج به. أما الطريق الثاني: ففيه علي\nابن زيد: قال أحمد ويحيى: ليس بشيء. وقال أبو زرعة: يهم ويخطئ؛ فاستحق الترك. وفيه مخلد بن عبد الواحد: قال ابن حبان: منكر الحديث جدًا، ينفرد بمناكير لا تشبه أحاديث الثقات \".\nقلت: ويحتمل عندي أنه (هلال بن عبد الرحمن) المتقدم برقم (٥)، والذي استنكر حديثه العقيلي. والله أعلم.\n_________\n(١) وكذا ابن عساكر في \" تاريخ دمشق \" (٣٤/٤٠٦ - ٤٠٧) .","vol":"14","page":1237},{"text":"ومن الغرائب ما نقله الغماري عن السخاوي قال:\n\" وذكر الشيخ العارف أبو ثابت محمد بن عبد الملك الأيلي ... أن هذا الحديث وإن كان غريبًا عند أهل الحديث؛ فهو صحيح لا شك فيه ولا ريب، حصل له العلم القطعي بصحته من طريق الكشف في كثير من وقائعه وأحواله \".\nقلت: وغمز من هذا الكلام الحافظ السخاوي بقوله - وهو من تمام نقل الغماري -:\n\" كذا قال! والعلم عند الله تعالى \".\nقلت: ووجهه الاعتراف بأن الخلاف بين أهل الحديث - فضعفوه -، وبن أهل التصوف - فصححوه بطريق الكشف -، وهذا هو الذي حمل الغماري على أن يسود تسع صفحات كبار في تخريج، الحديث، ويحشر فيه ما هب ودب؛ موهمًا بذلك تقوية الحديث على طريقة حفاظ الحديث، حتى وصل به الأمر أن يستقوي بعلي\nابن بشر الذي كذب على النبي ﷺ؛ فزعم أنه قال:\n\" رأيت في الجنة ذئبًا \". متجاهلًا قول النبي ﷺ:\n\" من حدث عني بحديث يرى أنه كذب؛ فهو أحد الكاذبين\".\nرواه مسلم وغيره.\nوبهذه المناسبة؛ انظر فصلًا هامًا في كتابي \" تمام المنة \" (ص ٣٢ - ٣٤) بعنوان \" لا يجوز ذكر الحديث إلا مع بيان ضعفه \". فتحته كلام هام لابن حبان وابن عبد الهادي في التحذير من رواية الأحاديث الضعيفة والسكوت عنها. ومما تقدم يتضح وضوحًا لا خفاء فيه أن الرجل يخالف علم الحديث تأصيلًا","vol":"14","page":1238},{"text":"وتفريعًا، وأنه إنما يتبع هواه المدعم بالكشف الصوفي الذي لا ضوابط له ولا قواعد؛ مثل النقد العقلاني المستند صاحبه إلى عقله، ولا شيء غيره سوى الهوى.\nبقي النظر في من حسّن الأحاديث بدعوى: (أن أصول السنة تشهد له) ! ويحمل راية ذلك: شيخ الإسلام ابن تيمية، وتلميذه ابن قيم الجوزية.\nفأقول: غفر الله لهما؛ فإنهما يعلمان أن الأصول لا تثبت بها الفروع المتنوعة المعاني - كهذا الحديث -.\nوأضرب على ذلك مثالًا واضحًا:\nقال تعالى: ﴿اذكررا الله ذكرًا كثيرًا﴾، فهذا أصل، ومن الأحاديث الواردة في الذكر، - ويعتبر فرعًا داخلًا بعموم الآية - الحديث الذي وضعه أحد الكذابين، - ولعله كان من الصوفية الرقصة أصحاب القصع - بلفظ:\n\" أذيبوا طعامكم بذكر الله والصلاة \"، وهو مخرج في \" الضعيفة \" برقم (١١٥)؛ فالفروع إذا كان فيها معان زائدة أحكامًا أو أخبارًا - وبخاصة إذا كانت من الأخبار الغيبية المتعلقة بأمور الآخرة كهذا الحديث -؛ فلا يكفي لتصحيحها أن يقال: (إن أصول السنة تشهد لها) !\nوإن مما يؤكد ذلك تعقيب ابن القيم على الحديث في \" الوابل الصيب \"؛ فقد ساق عشرة أحاديث، وكثيرًا من الآثار في فضل الذكر في الحياة الدنيا؛ مثل: أن الذاكر يحوز نفسه من الشيطان، وقراءة آية الكرسي عند النوم، وغيرها. فهذه الأحاديث في واد، وحديث الترجمة في واد آخر.\nنعم، أنا لا أنكر أن لبعض الأعمال الصالحة فضائل خاصة بعد الموت مثل","vol":"14","page":1239},{"text":"قوله ﷺ:\n\" الصيام والقرآن يشفعان للعبد يوم القيامة؛ يقول الصيام: أي رب! منعته الطعام والشهوة؛ فشفعني فيه. ويقول القرآن: منعته النوم بالليل؛ فشفعني فيه. قال: فيشفعان\".\nوهو مخرج في \" تمام المنة \" (ص ٣٩٤) .\nوقوله ﷺ:\n\" ان سورة في القرآن ثلاثون آية، شفعت لرجل حتى غفر له؛ وهي: ﴿تبارك الذي بيده الملك﴾ \".\nوهو مخرج في \" التعليق الرغيب \" (٢/ ٢٢٢/ ١)، وفي رواية فيه برقم (٤) بلفظ:\n\" من قرأ ﴿تبارك الذي بيده الملك﴾ كل ليلة؛ منعه الله ﷿ بها من عذاب القبر\".\nفهذان أصلان يشهدان لما ذكرت من الفضائل الخاصة. فأين الأصول التي تشهد لما جاء في هذا الحديث المنكر؟!\nالحق، والحق أقول - إن شاء الله -: أن مثل هذا الحديث المتعدد الأنواع، إنما ينوء بحفظه الرواة الثقات؛ أمثال: سعيد بن المسيب والزهري؛ كحديث الإسراء والمعراج. وحديث أبي بكر في الصدقات؛ وأمثالهما من الأحاديث الطوال، ويكون سائر الرواة معروفين بالثقة والحفظ والضبط؛ فأين من هؤلاء رواة هذا الحديث المنكر الذين أحسنهم حالًا ابن جدعان الراوي عن (سعيد)، وقد عرفت ما قالوا فيه،","vol":"14","page":1240},{"text":"وغيره أسوأ حالًا منه - كما سبق -. فكيف يكون الحديث عظيمًا صحيحًا؟!\nوبهذه المناسبة أقول للعدل والحق:\nلقد أعجبني صنيع الشيخ عبد الله الغماري - شقيق مؤلف \" المداوي \" - أنه لم يورد الحديث في كتابه \" الكنز الثمين \" - مع كثرة الأحاديث الضعيفة التي فيه -؛ فكأنه لم يعجبه قعقعة أخيه ومحاولة تصحيحه؛ فشكر الله له؛ ان كان هذا هو السبب!\nوبالمقابل عجبت من أحد أفاضل كبار العلماء؛ حيث بنى عليه خطبة من خطبه، وقدّم له بمقدمة وجيزة ووصفه بـ (الحديث العظيم) تقليدًا لابن تيمية وابن القيم، وسكوت الشيخ إسماعيل الأنصاري عليه في تعليقه على \" الوابل\nالصيب \"؛ فلعل الفاضل يعيد النظر في الحديث، ويتبع فيه أقوال الأئمة النقاد الذين أجمعوا على استنكاره، فإنهم المرجع في هذا الأمر؛ لاختصاصهم به، والفاضل معنا في ذلك، والحمد لله. وبالله التوفيق.\n<span data-type=\"title\" id=toc-7148>٧١٣٠ </span>- (إنّي عدل؛ لا أشهد إلا على عدل) .\nمنكر.\nأخرجه ابن قانع في \" معجم الصحابة \" (١/ ٩٧) قال: حدثنا الحسن بن الحباب المقرئ الدقاق الترجماني: نا شعيب بن صفوان عن عطاء بن السائب عن محارب بن دثار عن النعمان بن بشير عن بشير بن سعد قال:\nسألته امرأته أن يهب لابنها هبة؛ ففعل. فقالت: أشهد النبي ﷺ. فأتاه فقال:\n\" أعطيت ولدك كلهم مثل هذا؟ \". قال: لا. قال: ... فذكره.","vol":"14","page":1241},{"text":"قلت: وهذا (سناد ضعيف، ومق منكر؛ عطاء بن السائب: مختلط، وشعيب ابن صفوان: مختلف فيه، قال الذهبي في \" المغني \":\n\" وثقه أحمد. وقال ابن عدي: عامة ما يرويه لا يتابع عليه \".\nو(الحسن بن الحباب): لم أعرفه، ولكنه قد توبع؛ فروى ابن عدي في \" الكامل \" (٤/ ٤) من طريق أبي إبراهيم الترجماني: ثنا شعيب بن صفوان به، وقال ابن عدي في آخر ترجمته:\n\" ولشعيب غير ما ذكرت من حديث، وليس بالكثير، وعامة ما يرويه لا يتابع عليه \".\nقلت: والمحفوظ من طرق عن النعمان بن بشير وغيره في هذه القصة بلفظ:\n\" فإني لا أشهد على جور \"، وهو مخرج في \" إرواء الغليل \" برقم (١٥٩٨) .\n<span data-type=\"title\" id=toc-7149>٧١٣١ </span>- (أنهى عن الكي، وأكره الحميم) .\nمنكر.\nأخرجه ابن قانع في \"معجم الصحابة \" (١/ ٢٥٨) قال: حدثنا عبد الله بن الصقر: نا إبراهيم بن المنذر: نا أنس بن عياض عن عبد الرحمن بن حرملة عن سعد الظفري:\nأن رسول الله ﷺ جاء يعود رجلًا منهم، فقيل: اكووه واسقوه ماة حميمًا.\nفقال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد معلول؛ عبد الرحمن بن حرملة هو: من أتباع التابعين؛ لم يذكروا له رواية عن أحد من الصحابة، فإن كان (سعد الظفري) منهم؛ فيكون","vol":"14","page":1242},{"text":"منقطعًا بينه وبين (ابن حرملة)، وقد ذكر هذا ابن أبي حاتم في \"الجرح والتعديل \" عن سعد الظفري، ولم يزد؛ لكن قال الحافظ في \" الاصابة \" في ترجمة سعد الظفري:\n\" ذكره أبو حاتم في (الصحابة) \".\nولم يذكر ما يدل على صحبته سوى هذا الحديث، وليس صريحًا - كما ترى في صحبته -، وعقب الحافظ على الحديث بقوله:\n\" وتردد أبو موسى هل سعد بن النعمان الظفري أو غيره؟ \".\nوبقية رجال الاسناد ثقات رجال مسلم؛ غير عبد الله بن الصقر، فلم أعرفه؛ لكنه قد توبع فقال الطبراني في \" المعجم الكبير \" (٦/ ٦١/ ٥٤٨٠)، وفي \" المعجم الأوسط \" (٩/ ٤٢/ ٩٠٨٧): حدثنا مسعدة بن سعد العطار المكي: حدثنا إبراهيم بن المنذر الحزامي به.\nومسعدة هذا: لم أجد له ترجمة، لكن يبدو أنه من شيوخ الطبراني المشهورين؛ فقد روى له في \" المعجم الأوسط \" (٩/ ٤٠ - ٧٠) سبعين حديثًا غير حديث الترجمة. والله أعلم.\nوبالجملة؛ فالحديث منقطع، أو مرسل، وإنما خرجته لجملة الحميم، وإلا؛ فالنهي عن الكي ثابت في غيرما حديث.\n<span data-type=\"title\" id=toc-7150>٧١٣٢ </span>- (أوشك أن تستحل أمتي فروج النساء، والحرير) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١/ ٢٤٨) و(٥٤/","vol":"14","page":1243},{"text":"٣١٦) من طريق أبي زرعة يحيى بن أبي عمرو الشيباني عن عبد الله بن ناشرة عن حديث سعيد بن سفيان القاري قال:\nأتيت علي بن أبي طالب في منزله فقال: سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد مجهول؛ عبد الله بن ناشرة، - ويقال: ناشر -، وسعيد بن سفيان القاري: مجهولان لا يعرفان، أوردهما البخاري في \" التاريخ \"، وابن أبي حاتم في \"الجرح \"، ولم يذكرا فيهما جرحًا ولا تعديلًا، وخالف بعضهم في\nإسناده؛ فقال البخاري:\n\" وقال ضمرة: عن يحيى عن الوليد بن سفيان عن رجل عن علي به \".\nوقد ذكر ابن حبان في \" ثقاته \" (٤/ ٢٧٨) سعيد بن سفيان القاري، دون (عبد الله بن ناشر) . والله أعلم.\n<span data-type=\"title\" id=toc-7151>٧١٣٣ </span>- (أول من يلحقني من أهلي أنتِ يا فاطمة! وأول من يلحقني من أزواجي زينب، وهي أطولهن كفًا) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (١٧/ ٧٣) من طريق روح ابن صلاح بن سيابة الحارثي قال: حدثني خيران بن العلاء الكلبي عن الأوزاعي عن مكحول قال:\nسمعت وائلة بن الأسقع الليثي قال: سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد ضعيف، روح بن صلاح: ضعفه ابن عدي وغيره.","vol":"14","page":1244},{"text":"والشطر الثاني من الحديث معروف الصحة عند الشيخين وغيرهما بلفظ:\n\" أسرعكن لحاقًا بي أطولكن يدًا \"، وتقدم تخريجه تحت الرقم (٦٣٣٥) .\n<span data-type=\"title\" id=toc-7152>٧١٣٤ </span>- (ألا نحدثكم بما يدخلكم الجنة؟ ضرب بالسيف، وطعام الضيف، واهتمام بمواقيت الصلاة، وإسباغ الطهور في الليلة القرة، وإطعام الطعام على حبه) .\nمنكر جدًا.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٣٧/ ٢٩٠) من طريق عباد بن أحمد العرزمي: نا عمي عن أبيه عن محمد بن سوقة عن عبد الواحد الدمشقي قال:\nمر أبو هريرة حتى قام على أهل مجلس فقال: ألا أحدثكم عن نبي الله ﷺ حديثًا غير كذب؟ سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد منكر؛ (عباد بن أحمد العرزمي): متروك - كما قال الذهبي في \" المغني \"؛ تبعًا للدارقطني -، ومثله عمه - واسمه: عبد الرحمن بن محمد بن عبيد الله بن أبي سليمان العرزمي -، وكذا أبوه محمد بن عبيد الله:\nكلاهما متروك.\nوعبد الواحد الدمشقي: ترجم له ابن عساكر برواية محمد بن سُوقة فقط عنه؛ ولذلك قال الذهبي في \" الميزان \":\n\" لا يدرى من ذا؟ ولا حدث عنه سوى محمد بن سوقة \". وأقره العسقلاني.","vol":"14","page":1245},{"text":"<span data-type=\"title\" id=toc-7153>٧١٣٥ </span>- (ألا أنبئك بشر الناس؟ من أكل وحده، ومنع رفده، وسافر\nوحده، وضرب عبده.\nألا أنبئك بشر من هذا؟ من يبغض الناس فيبغضونه.\nألا أنبئك بشر من هذا؟ من يخشى شره، ولايرجى خيره.\nألا أنبئك بشر من هذا؟ من باع آخرته بدنيا غيره.\nألا أنبئك بشر من هذا؟ من أكل الدتيا بالدين) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٥١/ ١٣٣) من طريق زائدة ابن قدامة عن أبيه عن معاذ بن جبل: أن النبي ﷺ قال لعلي بن أبي طالب: ... فذكره. وقال ابن عساكر:\n\" وإسناد هذا الحديث مضطرب؛ فإن قدامة الثقفي لم يدرك معاذًا، وإنما يروي عن عبد الله بن أبي مليكة وطبقته\".\nقلت: ثم هو إلى ذلك لا يعرف إلا برواية ابنه (زائدة) عنه، وبها ترجم له البخاري في \" التاريخ الكبير \"، وابن أبي حاتم في \" الجرح والتعديل \"، وأما ابن حبان فذكره في \" الثقات \" (٧/ ٣٤٠ و٩/ ٢١)، وذكرأنه روى عنه شريك، ذكره في (الطبقة الثالثة والرابعة)؛ فالعلة الانقطاع.","vol":"14","page":1246},{"text":"٧١٣٦ - (أين الراضون بالمقدور؟ أين الساعون للمشكور؟ عجبت لمن يؤمن بدار الخلود؛ كيف يسعى لدار الغرور؟!) .\nضعيف.\nأخرجه وكيع في \" كتاب الزهد \" (٣/ ٨٥١) قال: حدثنا رجل","vol":"14","page":1246},{"text":"من بني الحارث عن عمرو بن مرة قال:\nخرج النبي ﷺ إلى أصحابه فقال: ... فذكره.\nقلت: إسناده ضعيف؛ فإنه مع إرسال عمرو بن مرة إياه، فالشيخ الراوي عنه مجهول.\nومن طريق وكيع رواه هناد في كتابه \" الزهد \" (١/ ٢٩٤/ ٥١٤) .\nومن طريق هناد: أبو نعيم في \" الحلية \" (٥/ ٩٦) .\n<span data-type=\"title\" id=toc-7155>٧١٣٧ </span>- (إياك ونار المؤمن لا تحرقك، وإن عثر كل يوم سبع مرات؛ فإن يمينه بيد الله، إذا شاء أن ينعشه؛ أنعشه) .\nضعيف جدًا.\nساق إسناده الشيخ الغماري في \" المداوي \" (٣/ ١٦٦) من رواية الحكيم - والعهدة عليه - من طريق عمر بن سعيد الدمشقي: ثنا مكرم البجلي عن هشام ابن الغار عن أبيه النار بن ربيعة قال: قال رسول الله صلى الله عليه\nوآله وسلم: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ فإنه مع إرساله فيه علل، واقتصر الشيخ على تضعيف بعض رجاله؛ وهو عمر بن سعيد الدمشقي، فقال:\n\" إنه ضعيف \".\nوهذا من تساهله لهوى؛ أقول هذا لوجوه:\nالأول: أن الغار بن ربيعة الذي أرسل الحديث: لا يعرف، حتى إن الحافظ المزي لم يذكره في شيوخ ابنه هشام بن الغار.","vol":"14","page":1247},{"text":"الثاني: أن مكرمًا البجلي: لم يترجموه، إلا أن يكون الذي في \" الميزان \":\n\" مكرم بن حكيم الخثعمي: روى خبرًا باطلًا. قال الأزدي: ليس حديثه بشيء\".\nالثالث: عمر بن سعيد الدمشقي: أسوأ مما ذكر الغماري؛ فقد اتفقوا على تضعيفه، وقال النسائي:\n\" ليس بثقة \". بل قال الساجي:\n\" كذاب \". ولذلك قال الذهبي في \" المغني \":\n\"تركوه \".\n<span data-type=\"title\" id=toc-7156>٧١٣٨ </span>- (أي أخي! إني موصيك بوصية فاحفظها، لعل الله أن ينفعك بها:\n١ - زر القبور، تذكر بها الآخرة، بالنهار أحيانا ولا تكثر.\n٢ - واغسل الموتى، فإن معالجة جسد خاو عظة بليغة.\n٣ - وصل على الجنائز، لعل ذلك يحزنك، فإن الحزين في ظل الله تعالى.\n٤ - وجالس المساكين، وسلم عليهم إذا لقيتهم.","vol":"14","page":1248},{"text":"٥ - وكل مع صاحب البلاء تواضعًا لله تعالى وإيمانًا به.\n٦ - والبس الخشن الضيق من الثياب، لعل العز والكبرياء لا يكون لهما فيك مساغ.\n٧ - وتزين أحيانًا لعبادة ربك، فإن المؤمن كذلك يفعل تعففًا وتكرمًا وتجملًا.\n٨ - ولا تعذب شيئًا مما خلق الله بالنار) .\nمنكر.\nهكذا بهذا السياق ذكره السيوطي في \" الجامع الصغير\" برواية ابن عساكر عن أبي ذر. وقال المناوي في \" فيض القدير \":\n\" أخرجه ابن عساكر في ترجمة أبي ذر عنه، وفيه (موسى بن داود): أورده الذهبي في \" الضعفاء \"، وقال:\nمجهول. و(يعقوب بن ابراهيم): لا يعرف، عن يحيى بن سعيد، عن رجل مجهول \".\nقلت: وأنا في شك كبير من إعلال المناوي المذكور، بل هو من الخبطاته المعروفة، وقد أخرجه الحاكم في \" المستدرك \" (٤/ ٣٣٠) بإسناد فيه الرواة الذين أعل الحديث بهم؛ فقال الحاكم:\nأخبرني أبو جعفر محمد بن علي الشيباني بالكوفة: ثنا أحمد بن حازم الغفاري: ثنا موسى بن داود الضبي: ثنا يعقوب بن إبراهيم عن يحيى بن سعيد عن أبي مسلم الخولاني عن عبيد بن عمير عن أبي ذر ﵁ قال: قال لي","vol":"14","page":1249},{"text":"رسول الله ﷺ: ... فذكره، مقتصرًا على ثلاث فقرات من الحديث؛ هي الأولى والثانية والثالثة؛ دون قوله في الأخيرة: \" معرض لكل خير \".\nوقال الحاكم:\n\" صحيح الاسناد \". ووافقه الذهبي.\nقلت: فمن فوق (أحمد بن حازم الغفاري) كلهم من رجال \" الصحيح \"؛ فموسى بن داود الضبي من رجال مسلم، وليس هو الذي ذكره الذهبي في \" الضعفاء \"، وجهله.\nويعقوب بن إبراهيم هو: الدورقي الحافظ الثقة من رجال الشيخين.\nويعقوب بن إبراهيم الذي لا يعرف إنما هو آخر وهو: القاضي الزهري؛ متقدم على هذا، يروي عن هشام بن عروة.\nويحيى بن سعيد - هو: القطان -: من رجال الشيخين.\nومثله عبيد بن عمير - وهو: الليثي -: تابعي جليل، مات قبل ابن عمر.\nوأبو مسلم الخولاني: ثقة من رجال مسلم.\nفلم يبق النظر إلا في (أحمد بن حازم الغفاري) وهو ثقة متقن - كما قال ابن حبان (٨/ ٤٤) -.\nوإلا شيخ الحاكم (أبي جعفر محمد بن علي الشيباني): قال الحافظ الذهبي في \" السير\" (١٦/ ٣٧):\n\" كان أحد الثقات \".\nقلت: فلا أجد في هذا الاشاد علة تحول بيننا وبين القول بصحته؛ لكن في","vol":"14","page":1250},{"text":"النفس توقف بسبب ما يشعر به كلام المناوي المتقدم أن يحيى بن سعيد رواه عن رجل مجهول، ومن المؤسف أن ترجمة أبي ذر في \" تاريخ ابن عساكر \" فيها خرم من أولها؛ فلم نحظ بالحديث فيها، والطابع لـ \" التاريخ \" الظاهر أنه لم يجد نسخة منه يتمم بها النقص الساقط؛ فأورد الحديث في طبعته (٦٦/ ١٨٨) بدون سند\nمبتدئًا إياه بقوله:\nوعن عبيد بن عمير عن أبي ذر قال: دخلت المسجد ... الحديث. فذكره مع زيادة ونقص عن حديث الترجمة؛ دون ذكر فقرة الحزين، فكأن الناشر استدرك هذا السياق من بعض المختصرات.\nثم وقفت على إسناده - بدلالة بعض الإخوان جزاه الله خيرًا -؛ ساقه السيوطي في رسالته \" تمهيد الفرش بذكر الخصال الموجبة لظل العرش \" (ص ٨٠ - ٨٢) .\nأخرجه ابن عساكر بالسند المتقدم عن الحاكم من طريق علي بن الفرائضي: حدثنا موسى بن داود: حدثنا يعقوب بن إبراهيم عن يحيى بن سعيد عن رجل عن أبي مسلم الخولاني عن أبي ذر؛ فذكر فقرة الحزين فقط. وقال السيوطي:\n\" هذا حديث غريب، أخرجه ابن شاهين في \" الترغيب \" (الأصل: التخريج)؛ قال شيخ الإسلام: والرجل المبهم ما عرفته، وأخرجه الحاكم في \" المستدرك \" بحذفه، وزاد بين (أبي مسلم) و(أبي ذر): (عبيد بن عمير) . وكذا أخرجه ابن أبي الدنيا في كتاب \" القبور \"، وموسى وثقه أحمد وغيره\".\nقلت: وهو من رجال مسلم؛ فقول بعضهم: إنه مجهول.. مردود - كما سبق آنفًا، وفيما مضى تحت الحديث رقم (٣٦٦٣) -. وإنما علة الحديث (شيخ يحيى ابن سعيد) الذي لم يسم بينه وبين (أبي مسلم الخولاني)، ومن هذا الوجه","vol":"14","page":1251},{"text":"أخرجه ابن شاهين في \" الترغيب في فضائل الأعمال \" (١/٣٧٢/٤٧٠) قال: حدثنا أحمد بن إسحاق بن بهلول: ثنا أبي: ثنا موسى بن داود عن يعقوب ابن إبراهيم عن يحيى بن سعيد عن رجل عن أبي مسلم الخولاني عن أبي ذر\nقال: قال رسول الله ﷺ: ... فذكر الحديث.\nقلت: فالتقت رواية ابن شاهين مع رواية ابن عساكر التي نقلها السيوطي على إثبات الرجل المبهم، فهو العلة كما قال الذهبي.\n<span data-type=\"title\" id=toc-7157>٧١٣٩ </span>- (إذا جاء أحدكم يوم الجمعة، فليغتسل وليتنضف) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٥١/٣٣) من طريق أيوب ابن أبي حجر الأيلي عن بكر بن بدقة الأيلي عن أبيه عن نافع مولى ابن عمر قال: سمعت ابن عمر يقول: كان رسول الله ﷺ يخطبنا فيقول: ... فذكره.\nقلت: وهذا إسناد منكر؛ أيوب بن أبي حجر الأيلي، وشيخه بكر بن صدقة الأيلي عن أبيه؛ ثلاثتهم: نكرات، لم أجد من ترجمهم.\nوالحديث محفوظ عند الشيخين وغيرهما عن ابن عمر دون قوله: \" وليتنظف \"، وهو مخرج في \" الإرواء \" (١/١٧٥/ ١٤٥)؛ فهذه الزيادة منكرة.","vol":"14","page":1252},{"text":"٧١٤٠ - (اذكر الله؛ فإنه عون لك على ما تطلب) .\nضعيف جدًا.\nأخرجه الواقدي في \" المغازي \" (٢/ ٧٥٨)، ومن طريقه ابن عساكر في \" تاريخ دمشق \" (٢٨/ ١٢٠)، قال الواقدي: حدثني أبو القاسم","vol":"14","page":1252},{"text":"- وفي \" التاريخ \": (أبو البسام) - بن عمارة بن غزية عن أبيه عن عطاء بن أبي مسلم قال:\nلما ودع رسول الله ﷺ عبد الله بن رواحة؛ قال ابن رواحة: يا رسول الله! مرني بشيء أحفظه عنك! قال:\n\" انك قادم غدًا بلدًا، السجود به قليل؛ فأكثر السجود \". قال عبد الله: زدني يا رسول الله! قال: ... فذكره.\nفقام من عنده حتى إذا مضى ذاهبًا؛ رجع إليه فقال: يا رسول الله! إن الله وتر يحب الوتر! قال:\n\" يا ابن رواحة! ما عجزت؛ فلا تعجزن إن أسأت عشرًا أن تحسن واحدة \".\nفقال ابن رواحة: لا أسألك عن شيء بعدها.\nقلت: وهذا اسناد ضعيف جدًا؛ الواقدي: متروك، وشيخه (أبو القاسم) أو (أبو البسام): لم يذكر حتى ولا في ترجمة أبيه عمارة بن غزية. و(عطاء بن أبي مسلم) - هو: الخراساني -: صدوق يهم كثيرًا، ويرسل ويدلس - كما قال الحافظ في \" التقريب \" -.\n<span data-type=\"title\" id=toc-7159>٧١٤١ </span>- (أرحم أمتي أبو بكر الصديق، وأحسنهم خلقًا أبو عبيدة ابن الجراح، وأصدقهم لهجة أبو ذر، وأشدهم في الحق عمر، وأقضاهم علي) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٦٦/ ١٩١) من طريق","vol":"14","page":1253},{"text":"الزبير بن بكار: حدثني ابن طلحة بن عبيد الله عن عبد الرحمن بن أبي بكر الصديق قال: قال وسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف، (ابن طلحة بن عبيد الله) - اسمه: إسحاق وهو: مقبول - كما قال الحافظ في \" التقريب \" -.\nوسقط من المطبوعة الإسناد إلى الزبير بن بكار؛ فلم أتمكن؛ من معرفة السند إليه.\nوقوله: \" وأحسنهم خلقًا أبو عبيدة بن الجراح \"؛ منكر.\nوالمحفوظ فى غير هذا الحديث بلفظ:\n\" وأمين هذه الأمة أبو عبيدة بن الجراح \"، وهو مخرج في \" الصحيحة \" برقم (١٢٢٤) .\n<span data-type=\"title\" id=toc-7160>٧١٤٢ </span>- (أشد الناس حسرة يوم القيامة: رجل أمكنه طلب العلم في الدنيا؛ فلم يطلبه، ورجل عَلّم علمًا، فانتفع به من سمعه منه دونه) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٥١/ ١٣٧ - ١٣٨) من طريق عبيد الله بن لؤلؤ بن جعفر بن حمويه الساجي ببغداد: أخبرني محمد بن عمرو بن واصل الصحري: أنه سمع سهل بن عبد الله بنهر الديرسنة ثمانين ومئتين يقول: أخبرني محمد بن سوار ين الفضل عن سليمان بن عمر الكوفي عن عبد الرحمن بن عباس عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ: ... فذكره.","vol":"14","page":1254},{"text":"قلت: وهذا إسناد ضعيف مظلم؛ كل من دون عكرمة: لم أجد لهم ترجمة.\nوابن عساكر أورده في ترجمة (محمد بن أحمد بن محمد بن جعفر، أبو سعيد الأصبهاني، الفقيه الواعظ، المعروف بـ: إبن ملة)، وقال عَقبه:\n\" روى هذا الشيخ أربعين حديثًا بهذا الإسناد، وعن سهل عن خاله محمد ابن سوار بأسانيده عن شيوخه؛ كلها منكرة، ولا أدري على مَن الحمل فيها \".\nقلت: ومن الغرائب أن هذا الشيخ - مع روايته المناكير بشهادة الحافظ ابن عساكر - لم يترجمه الذهبي في \" الميزان \"، ولا استدركه العسقلاني في \" اللسان \".\nثم إن سليمان بن عمر الكوفي وقع في \" التاريخ \" عن (عمر الكوفي)، فصححته من \" ذيل الموضوعات \" للسيوطي (ص ٤٤)، وثقل إعلال ابن عساكر إياه بالنكارة وأقره.\nفتأمل ما أشد تناقضه! فإنه مع ذلك أورده في \" الجامع الصغير \" الذي زعم أنه صانه مما تفرد به كذاب أو وضاع. ووقع فيه عند ابن عساكر: (عن أنس) .. والصواب: (عن ابن عباس) .\nثم إن (سليمان بن عمر الكوفي) يحتمل أن يكون هو: (سليمان بن عمرو النخعي) الكذاب، قلب بعضهم اسم أبيه إلى: (عمر) .. مكان: (عمرو)، تدليسًا، وقد اتفقوا على أنه كذاب وضاع. وقال البخاري في \" الضعفاء الكبير \":\n\" سليمان بن عمرو الكوفي، أبو داود النخعي، معروف بالكذب، قاله قتيبة وإسحاق \".","vol":"14","page":1255},{"text":"<span data-type=\"title\" id=toc-7161>٧١٤٣ </span>- (اللهم! عافني في قدرتك، وأدخلني في رحمتك، واقضِ أجلي في طاعتك، واختم لي بخير عملٍ، واجعل ثوابه الجنة) .\nَضعيف جدًا.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٢٧/ ٦٧) من طريق عبد الله بن أحمد اليحصبي: نا أبو معيد عن الحكم الأيلي عن القاسم ابن محمد عن عمر بن عبد العزيز عن عبد الله بن عبد الله بن عمرعن النبي ﷺ:\nأنه كان يدعو: ... فذكره.\nقلت: وهذا إسناد ضعيف؛ عبد الله بن أحمد اليحصبي: قال العقيلي في \" ضعفائه \" (٢/ ٢٣٧):\n\" لا يتابع على حديثه \". وأقره الذهبي في \" المغني \".\nوأبو معيد - اسمه: حفص بن غيلان -: قال في \" المغني \":\n\" قال أبو حاتم وغيره: لا يحتج به، وقد رمي بالقدر. ووثقه ابن معين \".\nوالحكم - هو: ابن عبد الله بن سعد الأيلي -: قال الذهبي:\n\" متروك متهم \".","vol":"14","page":1256},{"text":"٧١٤٤ - (إذا عملت عشر سيئات؛ فاعمل حسنة تحدرهن بها) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٤٥/ ٢٧٤ - ٢٧٥) من طريق أبي علقمة نصر بن خزيمة: حدثني أبي عن نصر بن علقمة عن أخيه محفوظ بن علقمة عن ابن عائذ، قال عمرو بن الأسود: إن معاذًا لما بعثه رسول الله ﷺ إلى اليمن؛ قال: أوصني بكلمة أعيش بها،","vol":"14","page":1256},{"text":"قال: \" لا تشرك بالله شيئًا \"، قال: زدني، قال: \"حسن الخلق\"، قال: زدني، قال: ... فذكره. فقال رجل من الأنصار: أو من الحسنات أن أقول: لا إله الا الله؟ قال:\n\" نعم، أحسن الحسنات؛ إنها تكتب عشر حسنات، وتمحو عشر سيئات\".\nقلت: وهذا إسناد فيه جهالة؛ أبو علقمة نصر بن خزيمة: ذكره برواية واحد ولم يذكر فيه جرحًا ولا تعديلًا، ولم يورده ابن حبان في \" ثقاته \".\nونحوه أبوه - وهو: (خزيمة بن جنادة بن محفوظ بن علقمة) -: ذكره المزي في الرواة عن (نصر بن علقمة)، وقال:\n\" له عنه نسخة كبيرة \".\nولم يذكره ابن حبان في \" الثقات \" أيضًا؛ فهو مجهول.\n<span data-type=\"title\" id=toc-7163>٧١٤٥ </span>- (أغنى الناس حملة القرآن؛ من جعله الله في جوفه) .\nموضوع.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٣٧/ ٣٥٥) من طريق أبي علي الأهوازي بسنده إلى إبراهيم بن أبي مريم: نا جنادة بن مروان: نا الحارث بن النعمان قال: سمعت الحسن يحدث عن أبي ذر؛ رأيته بالربذة، أنشأ يحدث عن النبي ﷺ أنه قال لأصحابه: \" أي الناس أغنى \"؟ قالوا: أبو سفيان بن حرب، قال آخر: عبد الرحمن بن\nعوف، قال آخر: عثمان بن عفان، فقال النبي ﷺ: ... فذكره.\nقلت: وهذا إسناد موضوع؛ آفته (أبو علي الأهوازي) - واسمه: (الحسن بن","vol":"14","page":1257},{"text":"علي بن إبراهيم) - وهو مقرئ مشهور، ولكنه في الحديث متهم رماه غير واحد بالكذب والوضع.\nوابراهيم بن أبي مريم: لم أعرفه.\nوجنادة بن مروان: ضعفه أبو حاتم واتهمه.\nوالحارث بن النعمان: قال البخاري:\n\" منكر الحديث \".\nوالحسن - هو: البصري -، وما أظنه سمع من أبي ذر، وهو مشهور بالتدليس.\n(تنبيه): الحديث ذكره السيوطي في \" الجامع الصغير \" من رواية ابن عساكر عن أنس بلفظ حديث الترجمة، وهذا من أوهامه فإن حديث أنس لفظه:\n\" القرآن غنى لا فقر بعده \".\nوهو من رواية يزيد بن أبان عن الحسن، عن أنس، وسبق تخريجه برقم (١٥٥٨) .\n<span data-type=\"title\" id=toc-7164>٧١٤٦ </span>- (أيما رجل استعمل رجلًا على عشرة أنفس، وعلم أن في العشرة من هو أفضل منه؛ فقد غش الله ورسوله، وجماعة المسلمين) .\nضعيف.\nأخرجه أبو يعلى الموصلي في \" مسنده \" - كما في \" نصب الراية \" (٤/ ٦٢) قال: حدثنا أبو وائل خالد بن محمد البصري: ثنا عبد الله بن بكر السهمي: ثنا خلف بن خلف عن إبراهيم بن سالم عن عمرو بن ضرار عن حذيفة عن النبي ﷺ قال: ... فذكره.","vol":"14","page":1258},{"text":"قلت: وهذا إسناد مظلم؛ عمرو بن ضرار: لم أجد له ترجمة.\nوابراهيم بن سالم: الظاهر أنه النيسابوري، قال ابن عدي:\n\" له مناكير \"، وأقره الذهبي في \" المغني \".\nوخلف بن خلف: لم أعرفه، ووقع في \" جامع المسانيد \" (٣/ ٣٨٢) لابن كثير: (... ابن خليفة)، وفي \" المطالب العالية المسندة \" (٢/ ٤٠١): (... ابن خالد)، وكلاهما مترجم في \" تهذيب الكمال \"، ولا يبدو لي أن أحدهما هو المراد هنا. والله أعلم.\nوخالد بن محمد البصري: ذكره ابن حبان في \" الثقات \" (٨/ ٢٢٦) وقال:\n\" يُغرب \".\nوالحديث عزاه الحافظ في \" المطالب العالية المجردة \" (٢/ ٢٣٢ - ٢٣٣) وسكت عنه، وكذلك فعل في \" المطالب المسندة \"، وكذلك الحافظ ابن كثير في \" جامعه \".\nوقد روي الحديث عن ابن عباس ببعض اختصار، وقد سبق تخريجه برقم (٤٥٤٥) .\n<span data-type=\"title\" id=toc-7165>٧١٤٧ </span>- (أيما والٍ ولي من أمر المسلمين شيئًا، وُقف به على جسر جهنم فيهتز به الجسر حتى يزول كل عضو) .\nمنكر.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٣٦/ ١٣٢) من طريق عماو","vol":"14","page":1259},{"text":"ابن أبي يحيى عن سلمة بن تميم عن عطاء بن أبي رباح: حدثني عنبسة ابن أبي سفيان عن بشر بن عاصم قال: سمعت رسول الله ﷺ يقول: ... فذكره.\nقلت: وهذا إسناد مظلم ضعيف؛ (عمار بن أبي يحيى) و(سلمة بن تميم):\nلم أعرفهما. وفي الإسناد خطأ عجيب وقلب غريب، لعله من أحدهما، فعنبسة ابن أبي سفيان عن (بشر بن عاصم) لا يجيء؛ هذا من أتبع التابعين، و(عنبسة) من التابعين!\nوأنكر من ذلك قول بشر بن عاصم: سمعت رسول الله ﷺ فلا بد أن يكون قد سقط من الاسناد ذكر التابعي والصحابي، وقد رواه بعض الضعفاء بسند أخر\nعن بشر بن عاصم عن أبيه قال: سمعت النبي ﷺ: ... فذكر الحديث بأتم منه.\nوهذا منكر أيضًا؛ عاصم أبو بشر: تابعي لم يسمع من النبي ﷺ، وقد سبق تخريجه عنه برقم (٢٢٦٩) .\n<span data-type=\"title\" id=toc-7166>٧١٤٨ </span>- (الآمر بالمعروف كفاعله) .\nموضوع.\nأخرجه الديلمي في \" مسنده \" (١/ ٣٦٥) من طريق عمر بن إسماعيل بن مجالد: حدثنا يعلى بن الأشدق عن عبد الله بن جراد رفعه.\nقلت: وهذا إسناد موضوع؛ آفته (يعلى بن الأشدق): قال الذهبي في \"المغني \":\n\" قال البخاري: لا يكتب حديثه. وقال أبو زرعة: ليس بشيء. قال ابن حبان: وضعوا له أحاديث يحدث بها ولم يدر \".\nوعبد الله بن جراد: مجهول.","vol":"14","page":1260},{"text":"وعمر بن إسماعيل بن مجالد: قال النسائي والدارقطني:\n\"متروك \".\n<span data-type=\"title\" id=toc-7167>٧١٥٠ </span>(*) - (الأمور كلها - خيرها وشرها - من الله) .\nمنكر.\nأخرجه الطبراني في \" المعجم الأوسط \" (٤/٤٥/ ٣٥٧٣) من طريق هانئ بن المتوكل الإسكندراني قال: نا أبو ربيعة سليمان بن ربيعة عن أبي حازم عن ابن عباس قال: قال رسول الله ﷺ: ... فذكره. وزاد؛ وقال: \" إن القدر نظام التوحيد، فمن وحد الله، وآمن بالقدر؛ فقد استمسك بالعروة\nالوثقى، ومن لم يؤمن بالقدر؛ كان ناقضًا للتوحيد \". وقال: \" لا يدخل الجنة مكذب بقدر \".\nقلت: وهذا إسناد منكر؛ هانئ بن المتوكل: ضعيف أو أشد؛ قال ابن حبان: \" كان تدخل عليه المناكير وكثرت؛ فلا يجوز الاحتجاج به في حال \".\nثم ساق له بعض مناكيره، وسبق تخريج اثنتين منها؛ فانظر الرقم (١٠٧٧) و(١٥٢٢) .\nوأبو ربيعة سليمان بن ربيعة: لم أجد له ترجمة.\nوجملة: \" نظام التوحيد\" رويت من طريق أخرى عن ابن عباس موقوفًا، وقد تقدم برقم (٢٢٤٤) و(٤٠٧٢) .\n_________\n(*) كذا في أصل الشيخ ﵀ قفز الترقيم رقمًا واحدًا. (الناشر) .","vol":"14","page":1261},{"text":"<span data-type=\"title\" id=toc-7168>٧١٥١ </span>- (بر الوالدين يجزئ من الجهاد) .\nضعيف. أخرجه ابن أبي شيبة في \" المصنف \" (٨/ ٣٥٤/ ٥٤٥٨) عن حفص بن غياث عن أشعث عن الحسن قال: قال رسول الله ﵌: ... فذكره.\nقلت: ورجاله ثقات، لكن الحسن - هو: البصري -: تابعي جليل؛ لكن مراسيله ضعيفة كالريح.","vol":"14","page":1262},{"text":"<span data-type=\"title\" id=toc-7169>٧١٥٢ </span>- (اشرب؛ فإن البركة في أكابرنا، فمن لم يرحم صغيرنا، ويجل كبيرنا؛ فليس منا) .\nضعيف جدًا.\nأخرجه الطبراني في \" المعجم الكبير\" (٨/ ٣٧١/ ٧٨٩٥) من طريق أبي عبد الملك عن القاسم عن أبي أمامة قال: بينا رسول الله ﷺ ومعه أبو بكر وعمر وأبو عبيدة بن الجراح ﵃ في نفر من أصحابه إذ أُتي بقدح فيه شراب، فناوله رسول الله ﷺ أبا عبيدة، فقال أبو عبيدة: أنت أولى به يا نبي الله! قال: \" خذ \". فأخذ أبو عبيدة القدح، ثم قال له قبل أن يشرب: خذ يا نبي الله! قال نبي الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ أبو عبد الملك - هو: علي بن يزيد الألهاني -: قال الذهبي في \" المغني \":\n\" ضعفوه، وتركه الدارقطني \".","vol":"14","page":1262},{"text":"<span data-type=\"title\" id=toc-7170>٧١٥٣ </span>- (البركة في المماسحة) .\nضعيف جدًا.\nأخرجه ابن أبي شيبة في \" المصنف \" (٧/ ٦٣)، وأبو داود في \" مراسيله \" (١٦١/ ١٦٨)، ومن طريقه البيهقي في \" السنن \" (٦/ ٣٦) من طريق أبي يعقوب الثقفي عن خالد - يعني: ابن أبي مالك - قال:\nبايعت محمد بن سعد بسلعة، فقال: هات يدك أماسحك؛ فإن رسول الله ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ وله علتان:\nالأولى: (أبو يعقوب الثقفي) - واسمه: إسحاق بن إبراهيم -: قال ابن عدي في \" الكامل \" (١/ ٣٤٠):\n\" روى عن الثقات بما لا يتابع عليه ... وأحاديثه غير محفوظة \". وأما ابن حبان فذكره في \" الثقات \" (٨/ ١٠٦) .\nوالعلة الأخرى: (خالد بن أبي مالك) وهو: مجهول - كما قال الذهبي في \"المغني \":\nثم هو مرسل من محمد بن سعد - وهو: ابن أبي وقاص -: تابعي ثقة، وتوهم المناوي أنه (ابن منيع الهاشمي) مولاهم كاتب الواقدي، مات سنة (٢٣٠)؛ فمن أوهامه العجيبة؛ كما كنت نبهت على ذلك في التعليق على \" ضعيف الجامع الصغير \".","vol":"14","page":1263},{"text":"٧١٥٤ - (تحروا الصدق، وإن رأيتم أن فيه الهلكة؛ فإن فيه النجاة، واجتنبوا الكذب، وإن رأيتم أن فيه النجاة؛ فإن فيه الهلكة) .\nضعيف.\nأخرجه هناد في كتاب \" الزهد \" (٢/ ٦٣٥/ ١٣٧٥) قال: حدثنا","vol":"14","page":1263},{"text":"يعلى عن مجمع بن يحيى يرفعه إلى النبي ﷺ، قال: ... فذكره.\nقلت: وهذا إسناد مرسل أو معضل؛ فإن (مجمع بن يحيى) - وهو: ابن يزيد ابن جارية الأنصاري -: لم يذكر له رواية عن غير أبي أمامة بن سهل، وهو من صغار الصحابة، وروي عن ابن معين وأبيه أنه:\n\" صالح \".\nو(يعلى) - هو فيما يظهر: ابن شداد بن أوس، أبو ثابت الأنصاري النجاري -: ذكره ابن أبي حاتم وغيره برواية جمع، وأورده ابن حبان في \" الثقات \" (٥/٥٥٦) .\n<span data-type=\"title\" id=toc-7172>٧١٥٥ </span>- (تعافوا، تسقط الضغائن بينكم) .\nضعيف جدًا.\nأخرجه الهيثمي في \" كشف الأستار عن زوائد البزار \" (٢/٤٤٠/ ٢٠٥٨) من طريق محمد بن الحارث: حدثني محمد بن عبد الرحمن عن أبيه عن ابن عمر قال: قال رسول الله ﷺ: ... فذكره.\nوقال البزار:\n\" محمد بن عبد الرحمن بن البيلماني: ضعيف الحديث عند أهل العلم \".\nقلت: بل اتهمه ابن حبان في \" المجروحين \" (٢/ ٢٦٤) قال: \" حدث عن أبيه بنسخة شبيهًا بمائتي حديث؛ كلها موضوعة، لا يجوز الاحتجاج به، ولا ذكره في الكتب إلا على جهة التعجب \".\nوأما أبوه (عبد الرحمن بن البيلماني): قال الذهبي في \" المغني \":\n\" تابعي مشهور. قال أبو حاتم: ليّن. وذكره ابن حبان في \" الثقات \". وقال","vol":"14","page":1264},{"text":"الدارقطني: ضعيف \".\nوأما (محمد بن الحارث) - وهو: ابن زياد الحارثي -: فقال الذهبي:\n\"ضعفوه \".\n(تنبيه): من أوهام السيوطي أنه أورد الحديث من رواية البزار عن ابن عمر بلفظين:\nأحدهما: وهو المذكور أعلاه.\nوالآخر: \" تساقطوا الضغائن \"، وكذلك أورده في \" الجامع الكبير \"، وغفل عن ذلك المناوي في \"فيض القدير \" فمشى اللفظين معزوًا للبزار!\n<span data-type=\"title\" id=toc-7173>٧١٥٦ </span>- (تغطية الرأس بالنهار فقه، وبالليل ريبة) .\nضعيف جدًا.\nأخرجه ابن عدي في \" الكامل \" (٧/ ١٩) من طريق نعيم ابن حماد: ثنا بقية عن ثور بن يزيد عن خالد بن معدان عن وائلة بن الأسقع قال: قال رسول الله ﷺ: ... فذكره.\nقلت: وهذا إسناد ضعيف جدًا؛ لحال (نعيم بن حماد)؛ فإنه ضعيف، وقد اتهمه بعضهم، قال الذهبي في \" المغني \":\n\" أحد الأئمة، وثقه أحمد بن حنبل وغيره، وابن معين في رواية، وقال في رواية أخرى: يُشبه له فيروي ما لا أصل لها. وقال النسائي:\nليس بثقة. وقال الدارقطني: كثير الوهم. وقال أبو حاتم:","vol":"14","page":1265},{"text":"محله الصدق. وقال أبو زرعة الدمشقي: وصل أحاديث يوقفها الناس. وقال العباس بن مصعب: وضع كتبًا في الرد على أبي حنيفة، وكان من أعلم الناس بالفرائض.\nوقال أبو داود: عن نعيم نحو عشرين حديثًا ليس لها أصل.\nوقال النسائي وذكر فضل نعيم بن حماد وتقدمه في العلم، ثم قال:\nكثر تفرده عن الأئمة المعروفين بأحاديث كثيرة؛ فصار في حد من لا يحتج به.\nوأما الأزدي فقال:\nكان يضع الحديث في تقوية السنة وحكايات مزورة في ثلب أبي حنيفة ﵀ كلها كذب. قلت: ما أظنه يضع \".\nو(بقية بن الوليد): مدلس، وقد عنعنه.\n<span data-type=\"title\" id=toc-7174>٧١٥٧ </span>- (بين العبد والجنة سبع عقاب، أهونها الموت، وأصعبها الوقوف بين يدي الله تعالى؛ إذا تعلق المظلومون بالظالمين) .\nموضوع.\nذكره السيوطي في \" ذيل الموضوعات \" (ص ٢٠٠) وقال: قال أبو سعيد النقاش في \" معجمه \": أنبأنا أبو القاسم علي بن أحمد بن إبراهيم القرايري: حدثني عبد الله بن زيد بن جعفر بن عبد الله بن محمد بن علي بن أبي طالب عن جده جعفر عن أبي هدبة عن أنس عن النبي ﷺ قال: ... فذكره.","vol":"14","page":1266},{"text":"قلت: \"وهذا إسناد موضوع؛ آفته (أبو هدبة) - واسمه: إبراهيم بن هدبة -:\nقال الذهبي في \" المغني \":\n\" ساقط متهم، قال الدارقطني: متروك، وقال أبو حاتم: كذاب\".\nو(جعفر بن عبد الله) والراوي: عنه لم أعرفها.\nوكذلك (القرايري)، ولم أعرف هذه النسبة.\nومع أن السيوطي أورد الحديث في \" ذيل الموضوعات \" فقد سود به كتابه \" الجامع الصغير \"!\n<span data-type=\"title\" id=toc-7175>٧١٥٧/ م </span>- (تهادوا تحابوا، وتصافحوا يذهب الغل عنكم) .\nضعيف.\nأخرجه ابن عساكر في \" تاريخ دمشق \" (٦١/ ٢٢٥) من طريق علان: نا يحيى: نا ضمام عن موسى عن أبي هريرة أن رسول الله ﷺ قال:.... فذكره.\nقلت: إسناده ضعيف؛ (علان) - واسمه: علي بن أحمد بن سليمان المصري -: لم أجد له ترجمة.\nوالجملة الأولى من الحديث قد ثبتت من طرق أخرى عن ضمام بن إسماعيل به، وهي مخرجة في \" إرواء الغليل \" برقم (١٦٠١) .","vol":"14","page":1267},{"text":"٧١٥٨ - (إن التبين من الله، والعجلة من الشيطان؛ فتبينوا) .\nضعيف.\nأخرجه الخرائطي في \" مكارم الأخلاق \" (٢/ ٦٨٧/ ٧٣٤) قال:","vol":"14","page":1267},{"text":"حدثنا عمر بن شبة: نا سالم بن نوح: أنا يونس عن الحسن: أن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير عمر بن شبة فهو صدوق.\nوفي سالم بن نوح ضعف يسير، قال الذهبي:\n\" صالح الحديث. قال أبو حاتم وغيره: لا يحتج به. وقال يحيى بن معين:\nليس بشيء. ووثقه أبو زرعة، وقال أحمد: لا بأس به \".\nلكن الحسن - وهو: البصري - تابعي جليل، لكنه يرسل كثيرًا، ومراسيله كالريح.\n<span data-type=\"title\" id=toc-7177>٧١٥٩ </span>- (يا أبا بكر! ثلاث اعلم أنهن حق: ما عفا امرؤ عن مظلمة إلا زاده الله بها عزًا، و[ما] فتح رجل على نفسه باب مسألة يبتغي بها كثرة إلا زاده الله بها فقرًا، وما فتح رجل على نفسه باب صدقة يبتغي بها وجة الله إلا زاده الله كثرة) .\nضعيف.\nأخرجه البيهقي في \" شعب الإيمان \" (٦/ ٢٥٨/ ٨٠٧٢) من طريق [الحسن بن] محمد بن إسحاق: أنا القرهذاني عبد الله بن محمد: نا هشام بن عمار: نا الوليد بن مسلم: نا ابن عجلان: نا سعيد المقبري عن أبي هريرة قال:\nاستطال رجل على أبي بكر الصديق، ورسول الله ﷺ جالس، وأبو بكر ساكت، فلما أكثر انتصر أبوصلكر فقام رسول الله ﷺ فأتبعه أبو بكر فقال: يا رسول الله استطال علي، وأنت ساكت فلما انتصرت قمت! فقال: ... فذكره.","vol":"14","page":1268},{"text":"قلت: وهذا إسناد ضعيف؛ الحسن بن محمد بن إسحاق لم أعرفه، ومثله شيخه القرهذاني عبد الله بن محمد فلم أعرف هذه النسبة أيضًا، وفي هشام بن عمار كلام معروف.\nوقد أعله البيهقي بقوله عقبه:\n\" ورواه الليث عن سعيد المقبري عن بشير بن المحرر عن سعيد بن المسيب: أن رجلًا سب أبا بكر فسكت، ثم انتصر فقام النبي ﷺ.\nقال البخاري: هذا أصح، وهو مرسل \".\nقلت: وهو على ارساله ضعيف؛ لأن (بشير بن المحرر) لا يعرف - كما قال الذهبي -. وكان الأصل بشر بن محرز فصححته من \" إكمال بن ماكولا \"، وكتب\nالرجال.\n<span data-type=\"title\" id=toc-7178>٧١٦٠ </span>- (ثلاث خلال من لم يكن فيه واحدة منهن كان الكلب خيرًا منه: ورع يحجزه عن محارم الله، أو حلم يرد به جهل جاهل، أو حُسن خلق يعيش به في الناس) .\nضعيف جدًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٦/ ٣٣٨ - ٣٣٩/٨٤٢٣) من طريق عنبسة بن سعيد عن الحسن قال: قال رسول الله ﷺ: ... فذكره.\nقلت: هذا اسناد ضعيف جدًا؛ فإن الحسن - وهو: البصري - مع كونه تابعيًا كثير الإرسال والتدليس، فإن الراوي عنه عنبسة بن سعيد - وهو: الواسطي القطان -\nقال عمرو بن علي الصيرفي:","vol":"14","page":1269},{"text":"\" كان مختلطًا، لا يروى عنه\". أوقال أبو! حاتم:\n\" ضعيف الحديث يأتي بالطامات \".\nقلت: وعقب عليه البيهقي بقوله:\n\" هكذا روي هذا مرسلًا، وروي من وجه آخر عن النبي ﷺ \".\nقلت: يعني مسندًا، وما هو بخير من المرسل؛ فإنه أخرجه (٨٤٢٤) من طريق جعفر بن محمد القلانسي،:.نا زكريا بن نافع: نا محمد بن مسلم عن عبد الله بن الحارث عن أم سلمة: أن النبي ﷺ قال:..\". فذكره نحوه.\nقلت: زكريا بن نافع: ترجمه اين أيي حاتم ولم يذكر فيه جرحًا ولا تعديلًا، وأورده ابن حبان في \" الثقات \" (٨/ ٢٥٢) وقال:\n\"يغرب \".\nوجعفر بن محمد القلانسي: لم أجد له ترجمة.\n<span data-type=\"title\" id=toc-7179>٧١٦١ </span>- (ثلاث ليس لأحد من الناس فيهن رخصة: بر الوالدين مسلمًا كان أو كافرًا، والوفاء بالعهد لمسلم كان أو كافرًا، وأداء الأمانة إلى مسلم كان أو كافرًا) .\nضعيف جدًا.\nأخرجه البيهقي في \" شعب الإيمان \" (٤/ ٨٢/ ٤٣٦٣) من طريق محمد بن عمارة بن صبيح: نا إسماعيل بن أبان: نا عمرو بن ثابت، عن جابر عن غياث بن عبد الرحمن عن علي بن أبي طالب قال: قال رسول الله ﷺ: ... فذكره. وقال البيهقي:","vol":"14","page":1270},{"text":"\" إسناده ضعيف \".\nقلت: بل هو أشد من ذلك؛ فإن (عمرو بن ثابت): متروك.\nواللذان فوقه: لم أعرفهما، ويحتمل أن جابرًا هو: الجعفي؛ وهو متروك أيضًا.\nو(محمد بن عمارة بن صبيح): لم أجد له ترجمة أيضًا.\n<span data-type=\"title\" id=toc-7180>٧١٦٢ </span>- (ثلاث من نعيم الدنيا - وإن كان لا نعيم لها -: مركب وطيء، والمرأة الصالحة، والمنزل الواسع) .\nضعيف.\nأخرجه ابن حجر في \" المطالب العالية \" (٢/ ٣١٨/ ١٩٩١) من طريق أبي بكر بن أبي شيبة: حدثنا غندر: ثنا شعبة عن زياد بن مخراق قال: سمعت ابن قرة - أو قرة؛ شك أبو بكر - أنه يحدث عن النبي ﷺ قال: ... فذكره.\nقلت: وهذا إسناد ضعيف، رجاله ثقات إن كان أبو بكر بن أبي شيبة حفظه عن معاوية بن قرة؛ فقد تردد بين ابن قرة وبين قرة، فإن كان عن ابن قرة؛ فهو مرسل، وإن كان عن قرة؛ فلم أعرفه.\n_________\nهذا آخر ما حققة شيخنا الإمام - رحمة الله - من \" سلسلة الأحاديث الضعيفة والموضوعة \"؛ فالله نسأل أن يثيبه خيرًا على ما قدم، وأن يجزيه عن الإسلام والمسلمين خير الجزاء؛ إنه ولي ذلك والقادر عليه.","vol":"14","page":1271}]}